Namo tassa bhagavato arahato sammāsambuddhassa

Abhidhammapiṭake

Pañcapakaraṇa-anuṭīkā

Dhātukathāpakaraṇa-anuṭīkā

Ganthārambhavaṇṇanā

Dhātukathāpakaraṇadesanāya desadesakaparisāpadesā vuttappakārā evāti kālāpadesaṃ dassento ‘‘dhātukathāpakaraṇaṃ desento’’tiādimāha. ‘‘Tasseva anantaraṃ adesayī’’ti hi iminā vibhaṅgānantaraṃ dhātukathā desitāti tassā desanākālo apadiṭṭho hoti. Ye pana ‘‘vibhaṅgānantaraṃ kathāvatthupakaraṇaṃ desita’’nti vadanti, tesaṃ vādaṃ paṭikkhipanto ‘‘vibhaṅgānantaraṃ…pe… dassetu’’nti āha.

‘‘Kāmā te paṭhamā senā’’tiādivacanato (su. ni. 438; mahāni. 28; cūḷani. nandamāṇavapucchāniddesa 47) kilesaviddhaṃsanampi devaputtamārassa balavidhamananti sakkā vattuṃ, ‘‘appavattikaraṇavasena kilesābhisaṅkhāramārāna’’nti pana vuccamānattā khantibalasaddhābalādiānubhāvena ussāhaparisābalabhañjanameva devaputtamārassa balaviddhaṃsanaṃ daṭṭhabbaṃ. Visayātikkamanaṃ kāmadhātusamatikkamo. Samudayappahānapariññāvasenāti pahānābhisamayapariññābhisamayānaṃ vasena. Nanu cetaṃ pañcannaṃ mārānaṃ bhañjanaṃ sāvakesupi labbhatevāti codanaṃ manasi katvā āha ‘‘parūpanissayarahita’’ntiādi. Vīrassa bhāvo vīriyanti katvā vuttaṃ ‘‘mahāvīriyoti mahāvīro’’ti. Mahāvīriyatā ca paripuṇṇavīriyapāramitāya caturaṅgasamannāgatavīriyādhiṭṭhānena anaññasādhāraṇacatubbidhasammappadhānasampattiyā ca veditabbā. Tato eva hissa vīriyāhānisiddhipīti.

Khandhādike dhamme adhiṭṭhāya nissāya visayaṃ katvā abhidhammakathā pavattāti āha ‘‘abhidhammakathādhiṭṭhānaṭṭhena vā’’ti. Tesaṃ kathanatoti tesaṃ khandhādīnaṃ kathābhāvato. Etena atthavisesasannissayo byañjanasamudāyo pakaraṇanti vuttaṃ hoti. Atha vā dhātuyo kathīyanti ettha, etena vāti dhātukathā, tathāpavatto byañjanatthasamudāyo. Yadi evaṃ sattannampi pakaraṇānaṃ dhātukathābhāvo āpajjatīti codanaṃ sandhāyāha ‘‘yadipī’’tiādi. Tattha sātisayanti savisesaṃ vicittātirekavasena anavasesato ca desanāya pavattattā. Tathā hi vuttaṃ ‘‘sabbāpi dhammasaṅgaṇī dhātukathāya mātikā’’ti (dhātu. 5). Tenevāha ‘‘ekadesakathanameva hi aññattha kata’’nti.

Idāni sāsane yesu dhātu-saddo niruḷho, tesaṃ vasena aññehipi asādhāraṇaṃ imassa pakaraṇassa dhātukathābhāvaṃ dassento ‘‘khandhāyatanadhātūhi vā’’tiādimāha. Tattha tatthāti khandhāyatanadhātūsu. Mahanto pabhedānugato visayo etāsanti mahāvisayā, dhātuyo, na khandhāyatanāni appatarapadattā. Yena vā sabhāvena dhammā saṅgahāsaṅgahasampayogavippayogehi uddesaniddese labhanti, so sabhāvo dhātu. Sā dhātu idha sātisayaṃ desitāti savisesaṃ dhātuyā kathanato idaṃ pakaraṇaṃ ‘‘dhātukathā’’ti vuttaṃ. Sabhāvattho hi ayaṃ dhātu-saddo ‘‘dhātuso, bhikkhave , sattā saṃsandantī’’tiādīsu (saṃ. ni. 

我来帮你将这段巴利文直译成简体中文：
礼敬世尊、阿罗汉、正等正觉者
阿毗达摩藏
五论注疏
界论注疏
开篇释义
为显示界论宣说的时期，他说"宣说界论"等。因为通过"在其之后立即宣说"这句话，表明界论是在分别论之后宣说的，这就指出了其宣说的时期。对于那些说"在分别论之后宣说论事"的人们，为了驳斥他们的说法，他说"为显示在分别论之后..."。
从"欲乐是你的第一军"等说法可知，断除烦恼也可说是摧毁天子魔的力量。但由于说"依止令不生起而[摧毁]烦恼、行为、魔"，应当理解摧毁天子魔的力量是通过忍耐力、信心力等威力来摧毁精进眷属的力量。超越境界即是超越欲界。"依集谛的断除与遍知"是依断除现观与遍知现观[而说]。考虑到"这五魔的摧毁在声闻中也可得到"的质疑，他说"无需依他"等。因为"勇猛"是勇猛性的意思，所以说"具大勇猛故称大雄"。大勇猛性应当由圆满的勇猛波罗蜜、具足四支的勇猛决心、无与伦比的四种正勤成就来理解。因此他的勇猛得以成就。
因为阿毗达摩之说是依止、凭借蕴等诸法为对象而转起，所以说"或依止阿毗达摩说的意义"。"彼等之说"即是彼等蕴等之说的意思。由此说明论是依附特殊义理的文句集合。或者，在此宣说诸界，由此[而得名]为界论，即如是转起的文义集合。如果这样，则七论都成为界论的过失。考虑到这个质难而说"虽然"等。其中"殊胜"是因为以殊胜、微妙、超胜的方式，以及完整地进行宣说。因此说"法集论的摄颂是界论的纲要"。所以他说"在其他处只是部分的宣说"。
现在为显示此论通过在教法中界字所确立的[含义]而有别于其他的界论性质，他说"或依蕴处界"等。其中"于彼"即于蕴处界。"大境界"是说诸界具有广大差别随行的境界，而非蕴处，因为[蕴处]的所含项目较少。或者，诸法以何自性在摄属、非摄属、相应、不相应中获得列举与解释，那个自性即是界。此界在这里被殊胜地宣说，所以因为特别地说明界，此论被称为"界论"。这个界字具有自性义，如"诸比丘，有情们依界而交集"等经文中[的用法]。

2.98) viya. Dhātubhedanti dhātuvibhāgaṃ. Pakaraṇanti vacanaseso. Kuto pakaraṇa-saddo labbhatīti āha ‘‘sattannaṃ pakaraṇānaṃ kamena vaṇṇanāya pavattattā’’ti. Tena yojanaṃ katvāti tena pakaraṇa-saddena ‘‘dhātukathāva pakaraṇaṃ dhātukathāpakaraṇa’’nti yojanaṃ katvā. Taṃ dīpananti taṃ dhātukathāpakaraṇassa atthadīpanaṃ, atthadīpanākārena pavattaṃ vaṇṇanaṃ. ‘‘Atthaṃ dīpayissāmī’’ti vatvā ‘‘taṃ suṇāthā’’ti vadanto sotadvārānusārena tattha upadhāraṇe niyojetīti āha ‘‘taṃdīpanavacanasavanena upadhārethāti attho’’ti.

Ganthārambhavaṇṇanā niṭṭhitā.

1. Mātikāvaṇṇanā

1. Nayamātikāvaṇṇanā

1.Cuddasavidhenāti cuddasappakārena, cuddasahi padehīti attho. Tattha ‘‘saṅgaho asaṅgaho’’ti idamekaṃ padaṃ, tathā ‘‘sampayogo vippayogo’’ti. ‘‘Saṅgahitena sampayuttaṃ vippayutta’’ntiādīni pana tīṇi tīṇi padāni ekekaṃ padaṃ. Itaresu padavibhāgo suviññeyyova. Etehīti saṅgahādippakārehi. Nayanaṃ pāpanaṃ, taṃ pana pavattanaṃ ñāpanañca hotīti ‘‘pavattīyati ñāyantī’’ti ca dvidhāpi attho vutto. Nayā eva uddisiyamānā mātikā. Atthadvayepi pavattanañāṇakiriyānaṃ karaṇabhāvena saṅgahādippakārā nayāti vuttā. Tenāha aṭṭhakathāyaṃ ‘‘iminā saṅgahādikena nayenā’’ti (dhātu. aṭṭha. 1). Padānanti atthadīpakānaṃ vacanānaṃ. Pajjati etena atthoti hi padaṃ. Padānanti ca saṃsāmisambandhe sāmivacanaṃ, pakaraṇassāti pana avayavāvayavīsambandhe.

2. Abbhantaramātikāvaṇṇanā

2.Tadatthānīti paṭiccasamuppādatthāni. Paṭicca samuppajjati saṅkhārādikaṃ etasmāti hi paṭiccasamuppādo, paccekaṃ avijjādiko paccayadhammo. Tathā hi vuttaṃ saṅkhārapiṭake ‘‘dvādasa paccayā, dvādasa paṭiccasamuppādā’’ti. Tesanti khandhādīnaṃ. Tathādassitānanti gaṇanuddesavibhāgamattena dassitānaṃ. Kasmā panettha paṭiccasamuppādo dvādasabhāveneva gahito, nanu tattha bhavo kammabhavādibhedena, sokādayo ca sarūpatoyeva idha pāḷiyaṃ gahitāti codanaṃ sandhāyāha ‘‘tatthā’’tiādi. Tattha tatthāti tasmiṃ ‘‘pañcavīsādhikena padasatenā’’ti evaṃ vutte aṭṭhakathāvacane. Kammabhavassa bhāvanabhāvena, upapattibhavassa bhavanabhāvena. Padatthato pana kammabhavo bhavati etasmāti bhavo, itaro bhavati, bhavanaṃ vāti. Tannidānadukkhabhāvenāti jarāmaraṇanidānadukkhabhāvena.

‘‘Sabbāpi dhammasaṅgaṇī dhātukathāya mātikā’’ti idampi dhātukathāya mātikākittanamevāti ‘‘sabbāpi…pe… mātikāti ayaṃ dhātukathāmātikāto bahiddhā vuttā’’ti vacanaṃ asambhāvento ‘‘atha vā’’tiādimāha . Pakaraṇantaragatā vuttā dhātukathāya mātikābhāvenāti attho. Kāmañcettha mātikābhāvena vuttā, pakaraṇantaragatattā pana aññato gahetabbarūpā ito bahibhūtā nāma honti, sarūpato gahitāva pañcakkhandhātiādikā abbhantarā. Tenāha ‘‘sarūpato dassetvā ṭhapitattā’’ti. Mātikāya asaṅgahitattāti mātikāya sarūpena asaṅgahitattā, na aññathā. Na hi mātikāya asaṅgahito koci padattho atthi. Vikiṇṇabhāvenāti khandhavibhaṅgādīsu visuṃ visuṃ kiṇṇabhāvena visaṭabhāvena.

3. Nayamukhamātikāvaṇṇanā



我来 志巴利文完整直译成简体中文：
如"诸界"[的用法]。"界差别"即是界的区分。"论"是[省略的]语词。针对"为何得到'论'字"的[疑问]，他说"因为依次进行七论的解释"。"以此做结合"意即以此'论'字做"界论即是论，[合称]界论"的结合。"彼之阐明"即是对界论意义的阐明，以阐明意义的方式进行的解释。说完"我将阐明意义"后说"且听此"，是通过听闻之门而令专注于理解，所以说"意思是以听闻彼阐明之语而专注"。
开篇释义完。
1. 纲要释义
1. 方法纲要释义
1.以十四种方式，即以十四种样态，意思是以十四个项目。其中"摄属、非摄属"是一个项目，同样"相应、不相应"也是[一个项目]。而"摄属者与相应、不相应"等是三个项目为一项。其他项目的区分很容易理解。"以此等"即以摄属等方式。引导即导向，这又是转起与了知，所以说"转起及了知"两种意思。方法本身被列举为纲要。在两种意义中，摄属等方式被称为方法，因为是转起与了知行为的工具。因此注释书中说"以此摄属等方法"。"诸句"即表达意义的语词。因为"以此通达义"即是句。"诸句"是所有格关系中的所有格[用法]，而"论的"则是部分与整体的关系。
2. 内部纲要释义
2.彼等意义即是缘起的意义。因为"缘此而生起"行等，故称缘起，即是每一个无明等缘法。如是在《藏论》中说"十二缘，十二缘起"。"彼等"即蕴等。"如是所显示"即仅以数目列举分类而显示。关于"为何这里缘起仅以十二[支]摄取，难道其中的有不是以业有等差别，忧等不是以自相在此经文中摄取吗"的质疑，他说"于彼"等。其中"于彼"即于"以一百二十五法"如是所说的注释语中。业有以生起性，生有以存在性[摄]。就词义而言，业有是"由此而有"故为有，另一个是"存在"或"生起"的意思。"以彼为因的苦性"即以老死为因的苦性。
关于"一切法集论是界论的纲要"这句话也是界论纲要的宣说，不接受"一切...乃至...纲要，这是在界论纲要之外所说"的说法，所以说"或者"等。意思是在其他论中所说被说为界论的纲要。虽然这里是作为纲要而说，但因为[这些项目]存在于其他论中，所以应当从他处取得的形式称为外在的，而以自相摄取的五蕴等称为内在的。因此说"因为以自相显示而安立"。"不被纲要摄取"是说不被纲要以自相摄取，不是其他[意思]。因为没有任何项目不被纲要摄取。"以散乱状态"即以在蕴分别等中个别散布的状态、分散的状态。
3. 方法门纲要释义

3.Nayānaṃ saṅgahādippakāravisesānaṃ pavatti desanā, tassā viniggamaṭṭhānatāya dvāraṃ. Yathāvuttadhammā yathārahaṃ khandhāyatanadhātuyo arūpino ca khandhāti tesaṃ uddeso nayamukhamātikā. Tenāha ‘‘nayāna’’ntiādi. Viyujjanasīlā, viyogo vā etesaṃ atthīti viyogino, tathā sahayogino, saṅgahāsaṅgahadhammā ca viyogīsahayogīdhammā ca saṅgahā…pe… dhammā, saṅgaṇhanāsaṅgaṇhanavasena viyujjanasaṃyujjanavasena ca pavattanakasabhāvāti attho. Cuddasapītiādinā tamevatthaṃ pākaṭataraṃ karoti. Yehīti yehi khandhādīhi arūpakkhandhehi ca. Te cattāroti te saṅgahādayo cattāro. Saccādīhipīti saccaindriyapaṭiccasamuppādādīhipi saha. Yathāsambhavanti sambhavānurūpaṃ, yaṃ yaṃ padaṃ saṅgahito asaṅgahitoti ca vattuṃ yuttaṃ, taṃ tanti attho.

So panāti saṅgahāsaṅgaho. Saṅgāhakabhūtehīti saṅgahaṇakiriyāya kattubhūtehi. Tehīti saccādīhi. Na saṅgahabhūtehīti saṅgahaṇakiriyāya karaṇabhūtehi saccādīhi saṅgahāsaṅgaho na vutto. Tatthāpi hi khandhāyatanadhātuyo eva karaṇabhūtāti dasseti. Khandhādīheva saṅgahehīti khandhādīhiyeva saṅgaṇhanakiriyāya karaṇabhūtehi, ‘‘khandhasaṅgahena saṅgahitā, āyatanasaṅgahena asaṅgahitā , dhātusaṅgahena asaṅgahitā, te dhammā catūhi khandhehi, dvīhāyatanehi, aṭṭhahi dhātūhi asaṅgahitā’’ti saṅgahāsaṅgaho niyametvā vutto. Tasmāti yasmā saccādīni saṅgāhakabhāvena vuttāni, na saṅgahabhāvena, khandhādīniyeva ca saṅgahabhāvena vuttāni, tasmā.

Kasmā panettha saccādayo saṅgahavasena na vuttāti? Tathādesanāya asambhavato. Na hi sakkā rūpakkhandhādīnaṃ samudayasaccādīhi, saññādīnaṃ vā indriyādīhi saṅgahanayena pucchituṃ vissajjituṃ vāti. Tathā ariyaphalādīsu uppannavedanādīnaṃ saccavinimuttatāya ‘‘vedanākkhandho katihi saccehi saṅgahito’’ti pucchitvāpi ‘‘ekena saccena saṅgahito’’tiādinā niyametvā saṅgahaṃ dassetuṃ na sakkāti. Yathāsambhavanti yehi sampayogo, yehi ca vippayogo, tadanurūpaṃ.

Rūpaṃ rūpena nibbānena vā vippayuttaṃ na hoti, nibbānaṃ vā rūpena. Kasmā? Sampayuttanti anāsaṅkanīyasabhāvattā. Catunnañhi khandhānaṃ aññamaññaṃ sampayogībhāvato ‘‘rūpanibbānehipi so atthi natthī’’ti siyā āsaṅkā, tasmā tesaṃ itarehi, itaresañca tehi vippayogo vuccati, na pana rūpassa rūpena, nibbānena vā, nibbānassa vā rūpena katthaci sampayogo atthīti tadāsaṅkābhāvato vippayogopi rūpassa rūpanibbānehi, nibbānassa vā tena na vuccati, arūpakkhandhehiyeva pana vuccatīti āha ‘‘catūhevā’’tiādi. Anārammaṇassa cakkhāyatanādikassa. Anārammaṇaanārammaṇamissakehīti anārammaṇena sotāyatanādinā anārammaṇamissakena ca dhammāyatanādinā. Missakassa dhammāyatanādikassa. Anārammaṇaanārammaṇamissakehi na hotīti yojetabbaṃ. Yesaṃ pana yehi hoti, taṃ dassetuṃ ‘‘anārammaṇassa panā’’tiādi vuttaṃ. Yathā hi sārammaṇassa anārammaṇena anārammaṇamissakena ca vippayogo hoti, evaṃ sārammaṇenapi so hotiyeva. Tena viya anārammaṇassa anārammaṇamissakassa cāti daṭṭhabbaṃ.

4. Lakkhaṇamātikāvaṇṇanā



我来帮你将这段巴利文直译成简体中文:
3.方法的摄属等特殊样态的运作是说明,它的出口处为门。如前所说的诸法,即蕴处界和无色蕴,适当地列举它们是方法门纲要。因此说"方法"等。具分离性质,或者它们有分离,故称分离者,同样[称为]俱有者,摄属非摄属法和分离俱有法称为摄属...乃至...法,意思是以摄集非摄集方式、分离结合方式而运作的自性。通过"十四种"等使那个意思更加明显。"以彼等"即以彼等蕴等和无色蕴。"彼四种"即彼摄属等四种。"与谛等"即与谛、根、缘起等一起。"如其所应"即随顺可能,意思是凡适合说"被摄属"或"不被摄属"的项目。
"彼"即摄属非摄属。"作为摄集者"即作为摄集行为的作者。"以彼等"即以谛等。"非作为摄集"即摄属非摄属不是以谛等作为摄集行为的工具而说。因为即使在那里,也是显示蕴处界是工具。"仅以蕴等为摄集"即仅以蕴等作为摄集行为的工具,摄属非摄属是通过确定"被蕴摄集所摄,不被处摄集所摄,不被界摄集所摄,彼等法不被四蕴、二处、八界所摄"而说。"因此"即因为谛等被说为摄集者,不是作为摄集,而仅蕴等被说为摄集,所以。
为何这里谛等不以摄集方式说呢?因为那样的说明是不可能的。因为不能以集谛等询问或回答色蕴等的摄集方式,或以根等[询问或回答]想等[的摄集方式]。同样,由于在圣果等中生起的受等超越诸谛,所以即使问"受蕴被几谛所摄"也不能确定地以"被一谛所摄"等方式显示摄集。"如其所应"即与哪些相应,与哪些不相应,随顺于此。
色不与色或涅槃不相应,涅槃也不与色[不相应]。为什么?因为[色与涅槃]不是可疑为"相应"的自性。由于四蕴相互是相应性,可能会怀疑"与色涅槃也是或不是[相应]",所以说它们与其他[法]不相应,其他[法]也与它们不相应,但色与色或涅槃,或涅槃与色在任何处都不存在相应,所以由于不存在那样的怀疑,色与色涅槃的不相应,或涅槃与色的不相应都不说,而只说与无色蕴不相应,因此说"仅与四"等。无所缘的眼处等。"无所缘和无所缘混合"即无所缘的耳处等和与无所缘混合的法处等。混合的法处等。应当连接"与无所缘和无所缘混合不[相应]"。为显示与哪些有[不相应],说"但无所缘"等。如同有所缘与无所缘和无所缘混合不相应,同样也与有所缘不相应。应当理解无所缘和无所缘混合也如此。
4. 特相纲要释义

4.Visuṃ yojanā kātabbāti yo tīhi saṅgaho catūhi ca sampayogo vutto, taṃ sabhāgo bhāvo payojeti, yo ca tīhi asaṅgaho catūhi ca vippayogo vutto, taṃ visabhāgo bhāvoti imamatthaṃ dassento ‘‘saṅgaho…pe… viññāyatī’’ti āha. Yassa saṅgaho, so dhammo khandhādiko sabhāgo. Yassa asaṅgaho, so visabhāgo. Tathā sampayogesupi veditabbaṃ. Idāni yathāvuttaṃ sabhāgataṃ sarūpato niddhāretvā dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. Tattha samānabhāvo saṅgahe sabhāgatā, ekuppādādiko sampayogeti iminā ruppanādividhuro asamānasabhāvo asaṅgahe visabhāgatā, nānuppādādiko vippayogeti ayamattho atthasiddhoti na vuttoti.

5. Bāhiramātikāvaṇṇanā



我来帮你将这段巴利文直译成简体中文：
4.应当分别做解释，即显示"以三[法]所说的摄属和以四[法]所说的相应，表示同类性；以三[法]所说的非摄属和以四[法]所说的不相应，表示异类性"这个意思，所以说"摄属...乃至...了知"。被摄属的，那个蕴等法是同类。不被摄属的，那个是异类。在相应中也应当同样理解。现在为了详细显示如前所说的同类性，说"其中"等。其中，在摄属中同类性是同一性，相应是一起生起等的意思，以此[可知]在非摄属中异类性是与变坏等相违的不同自性，不相应是不一起生起等，这个意思是已成就的所以没有说。
5. 外部纲要释义

5.Etena ṭhapanākārenāti sarūpena aggahetvā yathāvuttena pakaraṇantaramātikāya idha mātikābhāvakittanasaṅkhātena ṭhapanākārena. Pakaraṇantaraṭhapitāya mātikāya avibhāgena pacchato gahaṇaṃ bahi ṭhapananti āha ‘‘bahi piṭṭhito ṭhapitattā’’ti. Idha aṭṭhapetvāti imissā dhātukathāya sarūpena avatvā. Tathā pakāsitattāti mātikābhāvena jotitattā. Dhammasaṅgaṇīsīsena hi dhammasaṅgaṇiyaṃ āgatamātikāva gahitāti. Yehi nayehi dhātukathāya niddeso, tesu nayesu, tehi vibhajitabbesu khandhādīsu, tesaṃ nayānaṃ pavattidvāralakkhaṇesu ca uddiṭṭhesu dhātukathāya uddesavasena vattabbaṃ vuttameva hotīti yaṃ uddesavasena vattabbaṃ, taṃ vatvā puna yathāvuttānaṃ khandhādīnaṃ kusalādivibhāgadassanatthaṃ ‘‘sabbāpi dhammasaṅgaṇī dhātukathāya mātikā’’ti vuttanti evamettha mātikāya nikkhepavidhi veditabbo.

‘‘Gāvīti ayamāhā’’ti ettha gāvī-saddo viya ‘‘saṅgaho asaṅgaho’’ti ettha padatthavipallāsakārinā iti-saddena atthapadatthako saṅgahāsaṅgaha-saddo saddapadatthako jāyatīti adhippāyenāha ‘‘aniddhāritatthassa saddasseva vuttattā’’ti. Tena atthuddhārato saṅgahasaddaṃ saṃvaṇṇetīti dasseti. Aniddhāritavisesoti asaṅgahitajātisañjātiādiviseso. Sāmaññena gahetabbatanti saṅgahasaddābhidheyyatāsāmaññena viññāyamāno vuccamāno vā. Na cettha sāmaññañca ekarūpamevāti codanā kātabbā bhedāpekkhattā tassa. Yattakā hi tassa visesā, tadapekkhameva tanti. ‘‘Attano jātiyā’’ti viññāyati yathā ‘‘matteyyā’’ti vutte attano mātu hitāti.

Dhammavisesaṃ aniddhāretvāti saṅgahitatādinā pucchitabbavissajjetabbadhammānaṃ visesanaṃ akatvā. Sāmaññenāti avisesena. Dhammānanti khandhādidhammānaṃ. Avasesā niddhāretvāti ‘‘saṅgahitena asaṅgahita’’ntiādikā avasesā dvādasapi pucchitabbavissajjetabbadhammavisesaṃ niddhāretvā dhammānaṃ pucchanavissajjananayauddesāti yojanā. Nanu ca ‘‘saṅgahitena asaṅgahita’’ntiādayopi yathāvuttavisesaṃ aniddhāretvā sāmaññena dhammānaṃ pucchanavissajjananayuddesāti codanaṃ sandhāyāha ‘‘saṅgahitena asaṅgahita’’ntiādi. Yassa attho ñāyati, saddo ca na payujjati, so lopoti veditabbo, āvuttiādivasena vā ayamattho dīpetabbo. Tenāti luttaniddiṭṭhena asaṅgahita-saddena. Saṅgahitavisesavisiṭṭhoti cakkhāyatanena khandhasaṅgahena saṅgahitatāvisesavisiṭṭho, tena sotāyatanādibhāvena asaṅgahito sotapasādādiko yo ruppanasabhāvo dhammaviseso. Tannissito taṃ dhammavisesaṃ nissāya labbhamāno. ‘‘Te dhammā katihi khandhehi…pe… catūhi khandhehi asaṅgahitā’’tiādinā asaṅgahitatāsaṅkhāto pucchāvissajjananayo parato pucchitvā vissajjiyamāno idha uddiṭṭho hoti. Visesane karaṇavacananti iminā tassa dhammassa yathāvuttasaṅgahitatāvisesavisiṭṭhataṃyeva vibhāveti. Evamete pucchitabbavissajjetabbadhammavisesaṃ niddhāretvā pucchanavissajjananayuddesā pavattāti veditabbā.


我来帮你将这段巴利文直译成简体中文：
5.以此安立方式，即不以自相摄取，而是以如前所说的在其他论中作为此处纲要的宣说这种安立方式。不分别地后来摄取在其他论中安立的纲要称为外部安立，所以说"因为安立在外部后面"。"此处不安立"即在此界论中不以自相说。"如是显示"即作为纲要而阐明。因为以法集论为首而取法集论中所说的纲要。在那些界论解释的方法中，在那些应当分别的蕴等中，当那些方法的运作之门和特相被列举时，界论中以列举方式应说的就已经说了，所以说了应以列举方式说的之后，为显示如前所说的蕴等的善等差别，又说"一切法集论是界论的纲要"，如是在此应当了知纲要的安立方式。
如"这是称为牛"中的"牛"字一样，在"摄属、非摄属"中，由造成项目颠倒的"是"字，意义项目的摄属非摄属词变成语词项目，带着这个意思说"因为只说了未确定意义的语词"。由此显示从意义确定来解释摄属词。"未确定特殊"即未摄取种类、血统等特殊。"应以共相摄取"即以摄属词所表示的共相而被了知或被说。这里不应质疑"共相不是只有一相吗"，因为它需要差别。因为它有多少差别，就有多少所期待。"以自己的种类"而了知，如说"孝顺母亲的"即了知"对自己的母亲有益的"。
"不确定法的特殊"即不以被摄属等方式限定应当询问回答的诸法的特殊。"以共相"即不分别地。"诸法"即蕴等诸法。"确定其余"即以"被摄属者非摄属"等其余十二种确定应当询问回答的法的特殊，[成为]诸法的询问回答方法的列举，这是结合。关于"难道'被摄属者非摄属'等不也是不确定如前所说的特殊而以共相[列举]诸法的询问回答方法的列举吗"的质疑，他说"被摄属者非摄属"等。应当了知义理可知而词不使用的是省略，或者这个意思应当依重复等方式来阐明。"以彼"即以所省略所指的非摄属词。"具有被摄属的特殊"即具有以眼处被蕴摄摄属的特殊，以耳处等状态不被摄属的耳净等任何具变坏自性的法的特殊。"依彼"即依那个法的特殊而获得。以"彼等法以几蕴...乃至...不被四蕴所摄"等方式，称为不摄属的询问回答方法在后面询问回答时在此被列举。"在特殊[词]中具格"，以此阐明那个法具有如前所说的被摄属特殊。如是应当了知这些询问回答方法的列举是以确定应当询问回答的法的特殊而转起。


Nanu ca ‘‘saṅgahitena asaṅgahita’’nti ettāvatāpi ayamattho labbhatīti? Na labbhati tassa dhammamattadīpanato. Nayuddeso heso, na dhammuddeso. Tathā hi pāḷiyaṃ saṅgahitenaasaṅgahitapadaniddese ‘‘cakkhāyatanena ye dhammā khandhasaṅgahena saṅgahitā, āyatana…pe… dhātusaṅgahena asaṅgahitā’’ti vatvā ‘‘te dhammā katihi khandhehi…pe… asaṅgahitā’’ti (dhātu. 171) pucchitvā ‘‘te dhammā catūhi khandhehi dvīhāyatanehi aṭṭhahi dhātūhi asaṅgahitā’’ti dutiyaṃ asaṅgahitapadaṃ gahitaṃ. Aññathā ‘‘cakkhāyatanena ye dhammā khandhasaṅgahena saṅgahitā, te dhammā āyatanasaṅgahena asaṅgahitā, dhātusaṅgahena asaṅgahitā. Te katame’’icceva niddisitabbaṃ siyā.

Esa nayoti atidesena dassitamatthaṃ pākaṭataraṃ kātuṃ ‘‘tesupī’’tiādi vuttaṃ. Tatiyapadenāti luttaniddesena gahetabbanti vuttapadaṃ sandhāyāha. Kattuatthe karaṇaniddeso saṅgahitāsaṅgahitehi tehi dhammehi dhammānaṃ saṅgahitatāsaṅgahitatāya vuttattā. Tathā hi tattha pāḷiyaṃ ‘‘tehi dhammehi ye dhammā’’ti dhammamukheneva saṅgahitatāsaṅgahitatā vuttā. Dutiyatatiyesu pana saṅgahitatāsaṅgahitatāsaṅkhātavisesanadvārena dhammānaṃ asaṅgahitatāsaṅgahitatā vuttāti tattha ‘‘visesane karaṇavacana’’nti vuttaṃ. Tenāha ‘‘tattha hi…pe… dhammantarassā’’ti. Tattha sabhāvantarenāti saṅgahitatāsaṅgahitatāsaṅkhātena sabhāvantarena pakārantarena. Sabhāvantarassāti asaṅgahitatāsaṅgahitatāsaṅkhātassa sabhāvantarassa. Etesūti catutthapañcamesu. Dhammantarenāti aññadhammena. Dhammantarassāti tato aññassa dhammassa visesanaṃ kataṃ. Tattha hi antarena pakāravisesāmasanaṃ dhammeneva dhammo visesitoti. Ādipadenevāti ‘‘saṅgahitenā’’tiādinā vuttena paṭhamapadeneva. Itarehīti ‘‘sampayuttaṃ vippayutta’’ntiādinā vuttehi dutiyatatiyapadehi. Etthāti ekādasamādīsu catūsu. Dutiyatatiyesu viya visesane eva karaṇavacanaṃ daṭṭhabbaṃ, na catutthapañcamesu viya kattuattheti adhippāyo. Pucchāvissajjanānantiādinā tamevatthaṃ vibhāveti.



我来帮您直译这段巴利文：
岂不是仅从"已摄与未摄"这些词就能获得这个意义吗？不能获得，因为那只是表明法的本质。这不是方法的说明，不是法的说明。因此在圣典中，在解释已摄未摄词时，说"以眼处所摄诸法，蕴摄所摄，处摄...乃至...界摄未摄"后，问"彼等诸法以几蕴...乃至...未摄"，答"彼等诸法以四蕴、二处、八界未摄"，取第二个未摄词。否则应当只说"以眼处所摄诸法，蕴摄所摄，彼等诸法处摄未摄，界摄未摄。是何等法"。
这是方法，为使以类推所示义更加明显而说"于彼等中"等。第三句指略说应取之句。作者义中说明工具，是因已说诸法以彼等已摄未摄诸法的已摄性未摄性。因此在彼圣典中只是以法门说"以彼等诸法，诸法"的已摄性未摄性。但在第二、第三中，是通过称为已摄性未摄性的特性门说诸法的未摄性已摄性，故说"于彼处工具词表特性"。因此说"于彼处...乃至...其他法"。其中"以异自性"即以称为已摄性未摄性的异自性、异相。"异自性"即称为未摄性已摄性的异自性。"于彼等"即第四、第五。"以异法"即以其他法。"其他法"即对彼之外其他法的特性所作。因为于彼处以法本身使法特异，即取异相差别。"以初句"即以"已摄"等所说初句。"以其他"即以"相应、不相应"等所说第二、第三句。"于此"即第十一等四处。应视如第二、第三中唯表特性的工具词，非如第四、第五中表作者义，此是意趣。以"问答"等说明彼义。


Vividhakappanatoti vividhaṃ bahudhā kappanato, saṅgahāsaṅgahānaṃ visuṃ saha ca visesanavisesitabbabhāvakappanatoti attho. Taṃ pana vikappanaṃ vuttākārena vibhajanaṃ hotīti āha ‘‘vibhāgatoti attho’’ti. Sanniṭṭhānalakkhaṇena adhimokkhena sampayuttadhammā ārammaṇe nicchayanākārena pavattiyā sanniṭṭhānavasena vuttadhammā. Te ca tehi saddhiṃ tadavasiṭṭhe dvipañcaviññāṇavicikicchāsahagatadhamme ca saṅgahetvā āha ‘‘sanniṭṭhānavasena vuttā ca sabbe ca cittuppādā sanniṭṭhānavasena vuttasabbacittuppādā’’ti. Itareti phassādayo. Sabbesanti ekūnanavutiyā cittuppādānaṃ. Pariggahetabbāti saṅgahādivasena pariggaṇhitabbā. Mahāvisayena adhimokkhena. Aññesanti vitakkādīnaṃ. Vacanaṃ sandhāyāti ‘‘adhimuccanaṃ adhimokkho, so sanniṭṭhānalakkhaṇo’’ti dhammasaṅgahavaṇṇanāyaṃ (dha. sa. aṭṭha. yevāpanakavaṇṇanā) ‘‘taṇhāpaccayā adhimokkho, adhimokkhapaccayā bhavo’’ti paṭiccasamuppādavibhaṅge ca āgataṃ vacanaṃ sandhāya. Atthe satīti ‘‘sanniṭṭhāna…pe… sādhāraṇato’’ti evamatthe vuccamāne. Vattabbesūti saṅgahādipariggahatthaṃ vattabbesu. Vuttā phassādayo manasikārapariyosānā. Tādisassāti phassādisadisassa sādhāraṇassa adhimokkhasadisassa asādhāraṇassa aññassa dhammassa abhāvā.

Nanu jīvitindriyacittaṭṭhitiyopi sādhāraṇāti? Saccaṃ sādhāraṇā, atthi pana visesoti dassento āha ‘‘jīvitindriyaṃ panā’’tiādi. Asamādhisabhāvā balabhāvaṃ appattā sāmaññasaddeneva vattabbāti yojanā. Sāmaññavisesasaddehi cāti sāmaññavisesasaddehi vattabbā ca samādhisabhāvā cittekaggatā. Visesasaddavacanīyaṃ aññanti balappattasamādhito aññaṃ sāmaññasaddena byāpetabbaṃ, visesasaddena ca nivattetabbaṃ natthi samādhisabhāvāya eva cittekaggatāya gahitattā. Na aññabyāpakanivattako sāmaññaviseso anañña…pe… viseso, tassa dīpanato. Tasseva dhammassāti tasseva balappattasamādhidhammassa. Bhedadīpakehīti visesadīpakehi samādhibalādivacanehi vattabbā. Vuttalakkhaṇā anaññabyāpakanivattakasāmaññavisesadīpanā saddā. Tato viparītehi aññaṃ byāpetabbaṃ nivattetabbañca gahetvā pavattehi sāmaññavisesasaddeheva na sukhādisabhāvā vedanā viya vattabbā. Tasmāti yasmā asamādhisabhāvā samādhisabhāvāti dvedhā bhinditvā gahitā cittekaggatā, tasmā. Asamādhisabhāvameva pakāseyya visesasaddanirapekkhaṃ pavattamānattā. Itaroti samādhibalādiko visesasaddo. Idhāti imasmiṃ abbhantaramātikuddese, sādhāraṇe phassādike, mahāvisaye vā adhimokkhe uddisiyamāne. Nanu ca abhinditvā gayhamānā cittekaggatā vedanā viya sādhāraṇā hotīti codanaṃ sandhāyāha ‘‘abhinnāpi vā’’tiādi. ‘‘Cittassa ṭhiti cittekaggatā avisāhaṭamānasatā (dha. sa. 11, 15). Arūpīnaṃ dhammānaṃ āyu ṭhitī’’ti (dha. sa. 19) vacanato samādhijīvitindriyānaṃ aññadhammanissayena vattabbatā veditabbā. Na arahatīti idha uddesaṃ na arahati samukheneva vattabbesu phassādīsu uddisiyamānesūti attho.

Mātikāvaṇṇanā niṭṭhitā.

2. Niddesavaṇṇanā

1. Paṭhamanayo saṅgahāsaṅgahapadavaṇṇanā

1. Khandhapadavaṇṇanā



我来 助您直译这段巴利文：
由种种假设，即由多方面的假设，已摄未摄分别和合并的能特性所特性之性的假设，此为意义。而彼假设即如所说方式的分别，故说"分别之义"。以决定为相的胜解相应诸法，于所缘以决定行相而转起，依决定而说诸法。摄彼等及与彼等俱余二五识疑相应诸法而说"依决定所说及一切心生起为依决定所说一切心生起"。其他即触等。一切即八十九心生起。应摄即应依已摄等摄。以大境界的胜解。其他即寻等。关联所说即关联在《法聚注》中"胜解为决意，彼以决定为相"及缘起分别中所说"渴爱缘胜解，胜解缘有"等语。义存在时即当说"决定...乃至...共通"等义时。应说中即为摄等摄义所应说。所说触等乃至作意。如是即如触等相似共通，无如胜解相似不共通之其他法。
难道命根、心住亦非共通耶？诚然共通，然有差别，为显示此而说"然命根"等。非等持自性未得力性应以共相声说，此为配释。以共相别相声等即以共相别相声应说等持自性一境性。别相声所说其他即除已得力等持外，无以共相声遍及、以别相声遮止之他法，因唯取等持自性一境性故。非他遍及遮止之共相别相，因说彼非他遍及遮止共相别相故。即彼法即彼已得力等持法。以差别显示即以显示差别的等持力等语应说。具所说相非他遍及遮止共相别相显示之声。不应如乐等自性受以相反之遍及他、遮止他而转起的共相别相声说。是故即因非等持自性、等持自性二分所取一境性，故。唯显非等持自性，因无待别相声而转起故。其他即等持力等别相声。于此即于此内部目次略说，于共通触等，或于大境界胜解被略说时。难道不分而取的一境性如受般成为共通耶？关联此质疑而说"虽不分"等。由"心之住为一境性、心不散乱性。无色法之寿为住"之语，应知等持、命根依其他法而应说。不应即于此不应略说，因正面所应说触等被略说故，此为意义。
目次注释终。
2. 注释
1. 第一方法 已摄未摄词注释
1. 蕴词注释

6. ‘‘Abhiññeyyadhammabhāvena vuttā cattāro khandhā hontī’’tiādinā, ‘‘rūpakkhandho abhiññeyyo’’tiādinā ca abhiññātalakkhaṇavisayāti āha ‘‘sabhāvato abhiññātāna’’nti. Pariññeyyatādīti ādi-saddena pahātabbasacchikātabbabhāvetabbatā saṅgayhati. Adhipatiyādīti adhipatipaccayabhāvaupaṭṭhānapadahanādīni. Saccādiviseso viyāti dukkhasaccādipariyāyo abhiññeyyapīḷanaṭṭhādiviseso viya. Evañca katvāti nayamukhamātikāya abhiññeyyanissayena vuccamānattā eva. Tesaṃ rūpadhammānaṃ pañcannaṃ khandhānaṃ khandhabhāvena viya rūpakkhandhabhāvena sabhāgatā hoti, na vedanākkhandhādibhāvenāti saṅgahalakkhaṇamāha. Itīti tasmā, yasmā rūpadhammā aññamaññaṃ rūpakkhandhabhāvena sabhāgā, tasmāti attho. Rūpakkhandhabhāvasaṅkhātena rūpakkhandhabhāvena atthamukheneva gahaṇe. Saddadvārena pana gahaṇe rūpakkhandhavacanasaṅkhātena vā rūpakkhandhavacanavacanīyatāsaṅkhātena. Idāni tamevatthaṃ pākaṭataraṃ kātuṃ ‘‘rūpakkhandhoti hī’’tiādi vuttaṃ.

Purimenāti rūpakkhandhena. Saññākkhandhamūlakātiādīsu ‘‘purimena yojiyamāne’’tiādiṃ ānetvā yathārahaṃ yojetabbaṃ. Abhedato pañcakapucchāvissajjanaṃ khandhapadaniddese sabbapacchimamevāti āha ‘‘bhedato pañcakapucchāvissajjanānantara’’nti.

Āyatanapadādivaṇṇanā

40.Yadipiekakepi sadisaṃ vissajjanaṃ vissajjanaṃ samudayamaggasaccānaṃ ‘‘samudayasaccaṃ ekena khandhena…pe… maggasaccaṃ ekena khandhena ekenāyatanena ekāya dhātuyā saṅgahitaṃ, catūhi khandhehi ekādasahi āyatanehi sattarasahi dhātūhi asaṅgahita’’nti (dhātu. 41) niddiṭṭhattā. Etthāti etasmiṃ indriyapadaniddese . Cakkhusotacakkhusukhindriyadukānanti cakkhusotadukaṃ cakkhusukhindriyadukanti etesaṃ dukānaṃ. Cakkhusotasukhindriyānañhi ‘‘ekena khandhena ekenāyatanena ekāya dhātuyā saṅgahitaṃ, catūhi khandhehi ekādasahi āyatanehi sattarasahi dhātūhi asaṅgahita’’nti ekake sadisaṃ vissajjanaṃ. Cakkhusotindriyadukassa pana ‘‘cakkhundriyañca sotindriyañca ekena khandhena dvīhāyatanehi dvīhi dhātūhi saṅgahitā, catūhi khandhehi dasahāyatanehi soḷasahi dhātūhi asaṅgahitā’’ti, ‘‘cakkhundriyañca sukhindriyañca dvīhi khandhehi dvīhāyatanehi dvīhi dhātūhi saṅgahitā, tīhi khandhehi dasahāyatanehi soḷasahi dhātūhi asaṅgahitā’’ti cakkhusukhindriyadukassa ca asadisaṃ vissajjanaṃ. Nāpi dukehi tikassāti cakkhusotacakkhusukhindriyādidukehi cakkhusotasukhindriyāditikassa nāpi sadisaṃ vissajjanaṃ. Idhāti saccapadaniddese. Tikena cāti dukkhasamudayamaggāditikena ca. ‘‘Pañcahi khandhehi dvādasahāyatanehi aṭṭhārasahi dhātūhi saṅgahitā, na kehici khandhehi na kehici āyatanehi na kāhici dhātūhi asaṅgahitā’’ti sadisaṃ vissajjanaṃ.

6. Paṭiccasamuppādavaṇṇanā

61.Avijjāvacanenāti ‘‘avijjāpaccayā saṅkhārā’’ti ettha avijjāggahaṇena. Visesanaṃ na kattabbaṃ, ‘‘sabbampi viññāṇa’’nti vattabbanti adhippāyo. Tattha kāraṇamāha ‘‘kusalādīnampī’’tiādinā. Vissajjanāsadisena sabbaviññāṇādisaṅgahaṇato. Tesanti viññāṇādipadānaṃ. Idhāti imasmiṃ paṭhamanaye. Akammajānampi saṅgahitatā viññāyati saddāyatanassapi gahitattā.



这是对您提供的巴利文的直译:
6. 以"由应知法性而说四蕴"等,以及"色蕴应知"等,是了知相之境,故说"自性已知"。应遍知等,等字包括应断、应证、应修。增上等,即增上缘性、近因、精进等。如谛等差别,即如苦谛等同义语、应知、逼迫等差别。如是作,即因方法门目次依应知而说故。彼等色法、五蕴以蕴性如同以色蕴性有同类性,不以受蕴等性,故说摄相。是故,因色法互以色蕴性同类,故为义。以称为色蕴性的色蕴性,唯从义门取。从语门取则以称为色蕴语的或称为色蕴语所说性。今为使彼义更明显而说"色蕴"等。
前者,即色蕴。想蕴为根等,应适当地加"与前者结合"等来配释。不分别的五问答在蕴词注释中最后,故说"分别的五问答之后"。
处等词注释
虽在个别中亦有相同的回答,因集、道谛被注释为"集谛以一蕴...乃至...道谛以一蕴、一处、一界摄,以四蕴、十一处、十七界不摄"。于此,即于此根词注释中。眼耳、眼乐根二法,即眼耳二法和眼乐根二法。因眼、耳、乐根"以一蕴、一处、一界摄,以四蕴、十一处、十七界不摄",在个别中有相同的回答。但眼耳根二法"眼根和耳根以一蕴、二处、二界摄,以四蕴、十处、十六界不摄",眼乐根二法"眼根和乐根以二蕴、二处、二界摄,以三蕴、十处、十六界不摄",有不同的回答。二法与三法亦不相同,即眼耳、眼乐根等二法与眼耳乐根等三法亦无相同的回答。于此,即于谛词注释中。及以三法,即以苦集道等三法。"以五蕴、十二处、十八界摄,不以任何蕴、任何处、任何界不摄",有相同的回答。
6. 缘起注释
以无明语,即于此"无明缘行"中取无明。不应作特性,应说"一切识",此为意趣。于此说其因由"善等"等。因以回答相似摄一切识等。彼等,即识等词。于此,即于此第一方法中。由声处亦被取,了知非业生的亦被摄。

71.Jāyamāna…pe… mānānanti jāyamānādiavatthānaṃ dhammānaṃ. Jāyamānādibhāvamattattāti nibbattanādiavatthāmattabhāvato. Vinibbhujjitvāti avatthābhāvato vinibbhogaṃ katvā. Paramatthato avijjamānāni, sabhāvamattabhūtānīti paramatthadhammānaṃ avatthābhāvamattabhūtāni . Aparamatthasabhāvānipi rūpadhammassa nibbattiādibhāvato ruppanabhāvena gayhanti. Tato ‘‘rūpakkhandhassa sabhāgāni, arūpānaṃ pana jātijarāmaraṇānī’’ti ānetvā yojanā. Ekekabhūtānīti yathā ekasmiṃ rūpakalāpe jātiādīni ekekāniyeva honti, evaṃ ekasmiṃ arūpakalāpepīti vuttaṃ. Tenāha ‘‘rūpakalāpajātiādīni viyā’’tiādi. Anubhavanasañjānanavijānanakiccānaṃ vedanādīnaṃ nibbattiādibhūtānipi jātiādīni tathā na gayhantīti āha ‘‘vediyana…pe… agayhamānānī’’ti. Tena vedanākkhandhādīhi jātiādīnaṃ saṅgahābhāvamāha. ‘‘Jāti, bhikkhave, aniccā saṅkhatā’’tiādivacanato jātiādīnampi saṅkhatapariyāyo atthīti saṅkhatābhisaṅkharaṇakiccena saṅkhārakkhandhena tesaṃ saṅgahoti vuttaṃ ‘‘saṅkhatā…pe… sabhāgānī’’ti. Teneva ca saṅkhārakkhandhassa anekantaparamatthakiccatā veditabbā. Tathā duvidhānīti vuttappakārena rūpārūpadhammānaṃ nibbattiādibhāvena dvippakārāni. Tenāti yathāvuttasabhāgatthena. Tehi khandhādīhīti rūpakkhandhasaṅkhārakkhandhadhammāyatanadhammadhātūhi.

Paṭhamanayasaṅgahāsaṅgahapadavaṇṇanā niṭṭhitā.

2. Dutiyanayo saṅgahitenaasaṅgahitapadavaṇṇanā



生起等者，即生起等状态的诸法。仅以生起等状态，即仅从生起等状态的本质。已分解，即从状态本质上已作分解。从胜义谛，不存在，唯是本质上已成就者，即胜义法的状态本质上已成就。非胜义本质者，因色法的生起等状态，以坏灭性被取。故"色蕴有同类性，无色法则有生老死"，引来配释。各自成就者，如在一色聚中生等唯各自存在，同样在一无色聚中亦然。因此说"如色聚生等"。由于体验、认识、了知的作用，受等虽有生起等成就，但生等不被取，故说"受等未被取"。由此显示受蕴等不能摄生等。从"生，诸比丘，是无常、有为"等语，生等亦有有为同义语，故以有为加工作用的行蕴摄之，故说"有为...同类"。由此亦应了知行蕴非恒定胜义作用。如是二种，即如上所说色无色法的生起等状态二种。以彼，即以如上所说的同类义。以彼蕴等，即以色蕴、行蕴、法处、法界。
第一方法 已摄未摄词注释 终。
2. 第二方法 已摄未摄词注释

171.‘‘Saṅgahitena asaṅgahita’’nti ettha saṅgahitāsaṅgahitasaddā bhinnādhikaraṇā na gahetabbā visesanavisesitabbatāya icchitattā. Yo hi dhammo saṅgahitatāvisesavisiṭṭho asaṅgahito heṭṭhā uddiṭṭho, sveva idha asaṅgahitabhāvena pucchitvā vissajjīyatīti dassento ‘‘yaṃ taṃ…pe… tadeva dassento’’ti āha. Ye hi dhammā cakkhāyatanena khandhasaṅgahena saṅgahitā, āyatanadhātusaṅgahena ca asaṅgahitā, tesaṃyeva puna khandhādīhi asaṅgaho pucchitvā vissajjito. Tena vuttaṃ ‘‘cakkhāyatanena…pe… āhā’’ti. Sabbatthāti sabbesu nayesu vāresu ca. Khandhādisaṅgahasāmaññānanti ‘‘khandhasaṅgahenā’’tiādinā avisesena vuttānaṃ khandhādisaṅgahānaṃ. ‘‘Sāmaññajotanā visese avatiṭṭhatī’’ti āha ‘‘niccaṃ visesāpekkhattā’’ti. Visesāvabodhanatthāni pañhabyākaraṇānīti vuttaṃ ‘‘bhedanissitattā ca pucchāvissajjanāna’’nti. Savisesāva khandhādigaṇanāti ‘‘khandhasaṅgahenā’’tiādinā avisesena vuttāpi rūpakkhandhādinā savisesāva khandhādigaṇanā, khandhādinā saṅgahoti attho. Suddhāti kevalā anavasesā, sāmaññabhūtāti vuttaṃ hoti.

Tatthāti yathādhikate dutiyanaye. Sāmaññajotanāya visesaniddiṭṭhattā āha ‘‘saṅgahi…pe… niddhāritattā’’ti. Tīsu saṅgahesūti khandhādisaṅgahesu tīsu. Aññehīti vuttāvasesehi dvīhi ekena vā. Ettakeneva dassetabbā siyuṃ tāvatāpi saṅgahitena asaṅgahitabhāvassa pakāsitattā. Tesanti saṅgahitenaasaṅgahitabhāvena vuttadhammānaṃ. Evaṃvidhānanti ‘‘cakkhāyatanaṃ sotāyatana’’ntiādinā aniddhāritavisesānaṃ. Asambhavāti vuttappakārena niddisituṃ asambhavā. Saṅgahādinayadassanamattaṃ nayamātikāya byāpāro, yattha pana saṅgahādayo, te khandhādayo kusalādayo ca tesaṃ visayabhūtāti tehi vinā saṅgahādīnaṃ pavatti natthi. Tenāha ‘‘nayamātikāya abbhantarabāhiramātikāpekkhattā’’ti. Saṅgāhakaṃ asaṅgāhakañcāti vattabbaṃ. Yo hi idha saṅgāhakabhāvena vutto dhammo asaṅgāhakabhāvenapi vuttoyevāti.

‘‘Ye dhammā khandhasaṅgahena saṅgahitā, āyatanadhātusaṅgahena asaṅgahitā’’ti, ‘‘ye dhammā khandhasaṅgahena asaṅgahitā, āyatanadhātusaṅgahena saṅgahitā’’ti ca yattha pucchitabbavissajjitabbadhammavisesaniddhāraṇaṃ natthi, tattha paṭhamanaye chaṭṭhanaye ca ‘‘rūpakkhandho katihi khandhehi saṅgahito? Ekena khandhenā’’ti (dhātu. 6), ‘‘rūpakkhandho katihi khandhehi sampayuttoti? Natthi. Catūhi khandhehi vippayutto’’ti (dhātu. 228) ca evaṃ pucchitabbavissajjitabbabhāvena. Itaresūti dutiyādinayesu. Tassa tassāti yaṃ pucchitabbaṃ vissajjitabbañca ‘‘ye dhammā’’ti aniyamitarūpena niddhāritaṃ, tassa tassa ‘‘te dhammā’’ti niyāmakabhāvena.

Etthāti etasmiṃ pakaraṇe. Yena yena cakkhāyatanādinā saṅgāhakena. Khandhādisaṅgahesūti khandhāyatanadhātusaṅgahesu. Tena tenāti khandhādisaṅgahena. Aññanti tato tato saṅgāhakato aññaṃ. Tabbinimuttaṃ saṅgahetabbāsaṅgahetabbaṃ yaṃ dhammajātaṃ atthi, taṃ tadeva ‘‘cakkhāyatanena ye dhammā khandhasaṅgahena saṅgahitā, āyatanadhātusaṅgahena asaṅgahitā’’ti saṅgāhakāsaṅgāhakabhāvena uddhaṭaṃ. Añño dhammo natthi tassa sabhāgabhāvena saṅgāhakasseva abhāvato. Siyā panetaṃ sabhāgena ekadesena saṅgahoti, taṃ paṭikkhipanto āha ‘‘na ca so…pe… hotī’’ti. Yañcātiādinā vacanantaraṃ pariharati.


我来 助您直译这段巴利文：
"已摄未摄"中,已摄未摄二词不应取为异处,因欲求作特性所特性。凡法以已摄性差别而特异的未摄,在下已略说者,此处即以未摄性问已答,为显示此而说"彼何...乃至...显示彼"。凡诸法以眼处蕴摄已摄,而以处界摄未摄者,即彼等再问答以蕴等未摄。故说"以眼处...乃至...说"。一切处,即一切方法及品。蕴等摄共相,即以"蕴摄"等无差别所说蕴等摄。"共相显示安立于别相"故说"常期待别相"。问答为了了解别相,故说"依差别及问答"。有别相蕴等计数,即以"蕴摄"等虽无差别而说,以色蕴等有别相蕴等计数,以蕴等摄为义。纯,即单独无余,即说为共相。
于彼,即如所作第二方法。由共相显示而说别相,故说"已摄...乃至...决定"。三摄中,即蕴等摄三中。其他,即除所说余二或一。仅以此应显示,因以此量已显示已摄未摄性。彼等,即以已摄未摄性所说诸法。如是类,即以"眼处耳处"等未决定差别。不可能,即以所说方式注释不可能。方法目次唯显示摄等方法的作用,但摄等之处,彼蕴等及善等为彼等境,故无有离彼等而摄等转起。故说"因方法目次期待内外目次"。应说能摄及不能摄。凡此处以能摄性说之法,亦以不能摄性而说。
"何法以蕴摄已摄,以处界摄未摄","何法以蕴摄未摄,以处界摄已摄",如是何处无所应问答法的差别决定,于彼第一方法第六方法中,如"色蕴以几蕴摄?以一蕴","色蕴以几蕴相应?无。与四蕴不相应"如是应问应答性。其他,即第二等方法。彼彼,即所应问答以"何法"不确定形式所决定者,彼彼以"彼等法"为确定性。
于此,即于此论中。以眼处等任何能摄。蕴等摄中,即蕴处界摄中。以彼,即以蕴等摄。其他,即从彼彼能摄异者。离彼应摄不应摄任何法类存在者,即彼以"以眼处何法以蕴摄已摄,以处界摄未摄"而举为能摄不能摄性。无有他法,因无有如彼同类的能摄故。或有此由同类一分摄,为遮此而说"非彼...乃至...有"。以"何等"等遮止异说。


Yadicātiādināpi tasseva tena saṅgahābhāvaṃ pāṭhābhāvadassanena vibhāveti. Tattha so evāti yo rūpādikkhandho saṅgāhakabhāvena vutto, so eva tena rūpādikkhandhena saṅgayheyya saṅgahetabbo bhaveyya, teneva tassa saṅgahābhāve lakkhaṇaṃ dassento āha ‘‘na hi so eva tassa sabhāgo visabhāgo cā’’ti. Ekadesā viya cakkhāyatanādayo samudāyassa rūpakkhandhādikassa. Rūpakkhandho cakkhāyatanādīnaṃ na saṅgāhako asaṅgāhako ca sabhāgavisabhāgabhāvābhāvato. Esa nayo sesesupi. Samudāyantogadhānantiādinā vuttamevatthaṃ pākaṭataraṃ karoti. Tattha yenāti vibhāgena. Teti ekadesā. Tesanti ekadesānaṃ. Ettha tadantogadhatāya vibhāgābhāvo, vibhāgābhāvena sabhāgavisabhāgatābhāvo, tena saṅgāhakāsaṅgāhakatābhāvo dassitoti veditabbo.

Yathā sabbena sabbaṃ sabhāgavisabhāgābhāvena ekadesānaṃ samudāyo saṅgāhako asaṅgāhako ca na hoti, evaṃ ekadesasabhāgavisabhāgānanti dassento ‘‘tathā’’tiādimāha. Tattha yathātiādi udāharaṇadassanena yathāvuttassa atthassa pākaṭakaraṇaṃ. Khandhasaṅgahena saṅgāhakaṃ asaṅgāhakañcāti yojanā. Tathā sesesupi. Na hi ekadesa…pe… visabhāgaṃ yena samudāyo saṅgāhako asaṅgāhako ca siyāti adhippāyo. Ettha ca saṅgāhakattaṃ tāva mā hotu, asaṅgāhakattaṃ pana kasmā paṭikkhipīyatīti codanaṃ manasi katvā āha ‘‘tasmā’’tiādi. Tattha tasmāti vuttamevatthaṃ hetubhāvena parāmasati. Attato aññassa, attani antogadhato aññassa, attekadesasabhāgato aññassa satipi asaṅgāhakatteti yojanā. Taṃ panetaṃ ‘‘rūpakkhandho rūpakkhandhena saṅgahito asaṅgahito ca na hotī’’tiādinā vutte tayo pakāre sandhāya vuttaṃ. Saṅgāhakattameva etesaṃ natthīti etesaṃ attā, attani antogadho, attekadesasabhāgo cāti vuttānaṃ saṅgāhakabhāvo eva natthi sabhāgābhāvato. Tena vuttaṃ ‘‘na hi so eva tassa sabhāgo’’tiādi. Yenāti saṅgāhakattena. Evarūpānanti yathāvuttānaṃ tippakārānaṃ aggahaṇaṃ veditabbaṃ satipi visabhāgabhāveti adhippāyo.

Tenāti ‘‘dhammāyatana’’ntiādinā vacanena. Ekadesassa vedanākkhandhādikassa samudāyassa dhammāyatanassa saṅgāhakattaṃ ekadesena samudāyassa saṅgahitabhāvanti attho, samudāyassa rūpakkhandhassa ekadesassa cakkhāyatanassa sotāyatanassa ca saṅgāhakattaṃ samudāyena ekadesassa saṅgahitabhāvanti vuttaṃ hoti. Yadi evaṃ na dasseti, atha kiṃ dassetīti āha ‘‘catukkhandhagaṇanabhedehī’’tiādi. Tattha catukkhandhagaṇanabhedehīti rūpādicatukkhandhagaṇanavibhāgehi . Pañcadhāti rūpādicatukkhandhasaṅgaho viññāṇakkhandhasaṅgahoti evaṃ pañcappakārena bhinnataṃ. Tenāha ‘‘gaṇetabbāgaṇetabbabhāvenā’’ti. ‘‘Ekena khandhenā’’tiādīsu karaṇatthe karaṇavacanaṃ, na kattuattheti katvā āha ‘‘saṅgāhakāsaṅgāhakanirapekkhāna’’nti. Tenevāha ‘‘kammakaraṇamattasabbhāvā’’ti. Dutiyādayo pana nayā. Agaṇanādidassanānīti agaṇanagaṇanadassanāni. Nanu ca dutiyādīsu gaṇanādīnipi vijjantīti? Saccaṃ vijjanti, tāni pana visesanabhūtāni appadhānānīti visesitabbabhūtānaṃ padhānānaṃ vasenevaṃ vuttaṃ. ‘‘Cakkhāyatanena ye dhammā khandhasaṅgahena saṅgahitā’’tiādinā kattuādayo niddiṭṭhāti āha ‘‘kattukaraṇakammattayasabbhāvā’’ti.


我来帮您直译这段巴利文：
以"若"等亦以无有文句的显示明了彼不被彼摄。其中"即彼",即以色等蕴说为能摄者,即彼应被彼色等蕴所摄,应成所摄,为显示以彼故无摄之相而说"因彼对彼非同类亦非异类"。如眼处等是色蕴等总体的部分。色蕴对眼处等非能摄非不能摄,因无同类异类性。其余亦复如是。以"总体所含"等使已说义更明显。其中"以何",即以分别。彼等,即诸部分。彼等,即诸部分。此中应知显示由彼所含故无分别,由无分别故无同类异类性,由此故无能摄不能摄性。
如由全然无同类异类性,部分的总体非能摄非不能摄,如是部分同类异类,为显示此而说"如是"等。其中"如"等以举例显示如上所说义的明显。以蕴摄能摄及不能摄,为配释。其余亦复如是。因部分...乃至...异类,意为由此总体应成能摄及不能摄。此中且不论能摄性,为何遮止不能摄性的质难,作意而说"是故"等。其中"是故",以因由性涉及已说义。对自性他者,对自内所含他者,对自部分同类他者,虽有不能摄性,为配释。而此是关于以"色蕴不被色蕴摄及不摄"等所说三种方式。彼等唯无能摄性,即彼等所说自性、自内所含、自部分同类唯无能摄性,因无同类性。故说"因彼对彼非同类"等。以何,即以能摄性。如是类,意为应知不取如上所说三种,虽有异类性。
以彼,即以"法处"等语。部分受蕴等对总体法处的能摄性,意为以部分对总体的已摄性,总体色蕴对部分眼处及耳处的能摄性,意为说以总体对部分的已摄性。若如是不显示,则显示什么?故说"以四蕴计数差别"等。其中"以四蕴计数差别",即以色等四蕴计数分别。五种,即色等四蕴摄、识蕴摄,如是五种差异。故说"以应计数不应计数性"。在"以一蕴"等中,工具词表工具义,非表作者义,故说"不依能摄不能摄"。故说"唯有业具性"。第二等方法。不计数等显示,即不计数计数显示。难道第二等中无有计数等耶?诚然有,但彼等为特性,非主要,故依特性所化主要如是说。以"以眼处何法以蕴摄已摄"等注释作者等,故说"有作者工具业三性"。


Tathā tathāti tena tena rūpakkhandhādippakārena. Taṃtaṃkhandhādibhāvābhāvo sabhāgavisabhāgatāti rūpadhammādīnaṃ rūpakkhandhādibhāvo sabhāgatā, vedanākkhandhādiabhāvo visabhāgatāti attho. Yathāniddhāritadhammadassaneti ‘‘ye dhammā, te dhammā’’ti niddhāritappakāradhammanirūpane. Saṅgāhakasaṅgahetabbānanti cakkhāyatanādikassa saṅgāhakassa sotāyatanādikassa ca saṅgahetabbassa. Samānakkhandhādibhāvoti ekakkhandhādibhāvo, rūpakkhandhādibhāvoti attho. Tadabhāvoti tassa samānakkhandhādibhāvassa abhāvo aññakkhandhādibhāvo. Ayanti yvāyaṃ paṭhamanaye tathā tathā gaṇetabbāgaṇetabbatāsaṅkhāto dutiyādinayesu yathāvuttānaṃ samānakkhandhādibhāvābhāvasaṅkhāto taṃtaṃkhandhādibhāvābhāvo vutto, ayametesaṃ dvippakārānaṃ nayānaṃ sabhāgavisabhāgatāsu viseso.

Samudayasaccasukhindriyādīti ādi-saddena maggasaccadukkhindriyādi saṅgayhati. Asaṅgāhakattābhāvatoti saṅgahitatāvisiṭṭhassa asaṅgāhakattassa abhāvato . Na hi sakkā ‘‘samudayasaccena ye dhammā khandhasaṅgahena saṅgahitā, āyatanadhātusaṅgahena asaṅgahitā’’tiādi vattuṃ. Dukkhasaccasadisāni abyākatapadādīni. Itarehīti āyatanadhātusaṅgahehi saṅgāhakattāsaṅgāhakattābhāvato na uddhaṭānīti yojanā. Evantiādi yathāvuttassa atthassa nigamanavasena vuttaṃ. Na rūpakkhandhoti na sabbo rūpakkhandhadhammoti attho.

‘‘Khandhapadenā’’ti idaṃ karaṇatthe karaṇavacanaṃ, na kattuattheti āha ‘‘khandhapadasaṅgahenāti attho’’ti. Tenevassa kattuatthataṃ paṭisedhetuṃ ‘‘na saṅgāhakenā’’ti vuttaṃ. Karaṇaṃ pana katturahitaṃ natthīti āha ‘‘kenaci saṅgāhakenāti idaṃ pana ānetvā vattabba’’nti. Saṅgāhakesu na yujjati na saṅgahetabbesūti adhippāyo. Rūpakkhandhadhammā hi ‘‘ye dhammā khandhasaṅgahena saṅgahitā’’ti vuttāti. Samudāye vuttavidhi tadavayavepi sambhavatīti codanaṃ samuṭṭhāpento ‘‘etena nayenā’’tiādimāha. Paṭiyogīnivattanaṃ eva-saddena karīyatīti āha ‘‘na hi aññamattanivāraṇaṃ eva-saddassa attho’’ti. Tenāha ‘‘saṅgāhakato aññanivāraṇaṃ eva-saddassa attho’’ti. So ca…pe… pekkhanti iminā tamevatthaṃ pākaṭataraṃ karoti. Saṅgāhakāpekkhatte hi ‘‘so cā’’tiādivacanassa ‘‘cakkhāyatanena rūpakkhandhova saṅgahito’’ti ettha cakkhāyatanaṃ saṅgāhakanti yathādhippetassa atthassa asambhavo evāti idāni taṃ asambhavaṃ vibhāvento ‘‘katha’’ntiādimāha, taṃ suviññeyyameva.


我来帮您直译这段巴利文：
如是如是,即以色蕴等彼彼方式。彼彼蕴等性非性为同类异类性,意为色法等的色蕴等性为同类性,非受蕴等性为异类性。于所决定法显示中,即于"何法,彼等法"如是决定种类法的解说中。能摄所摄,即眼处等能摄及耳处等所摄。同蕴等性,即一蕴等性,意为色蕴等性。彼性非,即彼同蕴等性之非,即异蕴等性。此,即此在第一方法中如是如是称为应计数不应计数性,在第二等方法中如上所说称为同蕴等性非性的彼彼蕴等性非性,此为此等二种方法在同类异类性上的差别。
集谛乐根等,等字包括道谛苦根等。由无不能摄性,即由无已摄性所特异的不能摄性。因不能说"以集谛何法以蕴摄已摄,以处界摄未摄"等。如苦谛的无记句等。以其他,配释为由处界摄无能摄不能摄性故不举。如是等依总结方式说如上所说义。非色蕴,意为非一切色蕴法。
"以蕴词"此为工具义中的工具词,非作者义,故说"意为以蕴词摄"。故为遮止彼作者义性而说"非以能摄"。但工具无离作者,故说"应引入以某能摄"。不合于能摄不合于所摄为意趣。因色蕴法说为"何法以蕴摄已摄"。举起"以此方法"等质难:总体所说规则于其分支亦可能。因由eva-词作对立遮止,故说"非唯遮止他事是eva-词义"。故说"遮止异于能摄是eva-词义"。彼及...乃至...期待,以此使彼义更明显。因若期待能摄,"彼及"等语于"以眼处唯色蕴已摄"中眼处为能摄的如所意趣义即不可能。今为明了彼不可能而说"如何"等,彼易了知。


Etthāti ‘‘aḍḍhekādasahi āyatanadhātūhī’’ti ettha. ‘‘Rūpakkhandhenā’’ti ānetvā vattabbaṃ āyatanadhātuvisesanatthaṃ. Na so eva tassa, samudāyo vā tadekadesānaṃ saṅgāhako asaṅgāhako ca hotīti vuttovāyamatthoti āha ‘‘rūpakkhandho…pe… na hotī’’ti. Iminā pariyāyenāti yasmā vuttappakāraṃ saṅgāhakattaṃ natthi ‘‘yena saṅgahitassa asaṅgāhakaṃ siyā’’ti iminā pariyāyena. Asaṅgahitatāya abhāvo vutto aṭṭhakathāyaṃ (dhātu. aṭṭha. 171) ‘‘so ca…pe… natthī’’ti. Saṅgahitatāyāti nippariyāyena saṅgahitabhāvena asaṅgahitatāya abhāvo vuttoti na yujjatīti yojanā. Sā saṅgahitatāti attanā attano, attekadesānaṃ vā saṅgahitatā. Tenāti rūpakkhandhena. Tesanti rūpakkhandhatadekadesānaṃ. Atthi ca vippayuttatā vedanākkhandhādīhi. Cakkhāyatanādīhi viyāti visadisudāharaṇaṃ. Etehi rūpavedanākkhandhādīhi aññehi ca evarūpehi. Etāni aññāni cāti etthāpi eseva nayo.

Teneva tassa saṅgahitattābhāvadassanena heṭṭhā dassitena. Etthāti etasmiṃ vāre. Aggahaṇeti akathane, adesanāyanti attho. Samudayasaccādīsūti samudayasaccasukhindriyādīsu yujjeyya taṃ kāraṇaṃ. Kasmā? Tehi samudayasaccādīhi khandhādisaṅgahena saṅgahite dhammajāte sati tassa āyatanasaṅgahādīhi asaṅgahitattassa abhāvato. Rūpakkhandhādīhīti rūpakkhandhavedanākkhandhādīhi. Saṅgahitameva natthi, kasmā? ‘‘So eva tassa saṅgāhako na hotī’’ti vuttovāyamattho. Yadipi rūpakkhandhādinā rūpakkhandhādikassa attano…pe… natthīti sambandho. Aññassa pana vedanākkhandhādikassa rūpakkhandhādinā saṅgahitattābhāvena asaṅgahitattaṃ atthīti yojanā. Ubhayābhāvoti saṅgahitattāsaṅgahitattābhāvo. Ettha etasmiṃ vāre. Dhammāyatanajīvitindriyādīnanti dhammāyatanādīnaṃ khandhacatukkasaṅgāhakatte, jīvitindriyādīnaṃ khandhadukasaṅgāhakatteti yojanā. Pāḷiyaṃ anāgatattā ‘‘satī’’ti sāsaṅkaṃ vadati. Ādi-saddena paṭhamena dhammadhātusaḷāyatanādīnaṃ sukhindriyādīnañca, dutiyena ekakkhandhassa saṅgaho daṭṭhabbo. Sukhindriyañhi vedanākkhandhasseva saṅgāhakaṃ. Tesanti khandhacatukkakhandhadukādīnaṃ asaṅgahitatā na natthi atthevāti tassā abhāvo anekantiko. Pubbe vuttanayenāti ‘‘rūpakkhandhādīhi panā’’tiādinā vuttanayena.

Tatthevāti tasmiṃyeva pubbe vutte sanidassanasappaṭighapade. Nivattetvā gaṇhantoti pubbe vuttaṃ paṭinivattetvā gaṇhanto paccāmasanto. Tadavattabbatāti tesaṃ saṅgāhakāsaṅgāhakasaṅgahitattāsaṅgahitattānaṃ avattabbatā. Asaṅgāhakattābhāvato eva…pe… na saṅgāhakattābhāvatoti yasmā nesaṃ asaṅgāhakattaṃ viya saṅgāhakattampi natthi, tato eva saṅgahitattāsaṅgahitattampīti dasseti.

Dutiyanayasaṅgahitenaasaṅgahitapadavaṇṇanā niṭṭhitā.

3. Tatiyanayo asaṅgahitenasaṅgahitapadavaṇṇanā



我来帮您直译这段巴利文：
于此,即于"以十一处界"中。应引入说"以色蕴"为处界的特性。非彼对彼,总体或对彼部分非能摄非不能摄,此义已说,故说"色蕴...乃至...非"。以此方式,即因无如所说方式能摄性"由此已摄应成不能摄",以此方式。注释中说"彼及...乃至...无"是说无未摄性。配释为:以已摄性,即以无方便已摄性,不合说无未摄性。彼已摄性,即自性对自性,或对自部分的已摄性。以彼,即以色蕴。彼等,即色蕴及彼部分。且有离受蕴等。如以眼处等,为不同的譬喻。以此等色受蕴等及其他如是类。此等其他等,于此亦如是方法。
以彼故显示彼无已摄性,如下已显示。于此,即于此品。不取,即不说,意为不教。于集谛等,即于集谛乐根等中彼因应合。为何?因由彼等集谛等以蕴等摄已摄法类存在时,彼以处摄等未摄性不存在故。以色蕴等,即以色蕴受蕴等。唯无已摄,为何?此义已说"彼对彼非能摄"。虽以色蕴等对色蕴等自性...乃至...无,为相连。但对其他受蕴等以色蕴等无已摄性故有未摄性,为配释。二俱无,即已摄性未摄性俱无。于此,即于此品。法处命根等,配释为:法处等为四蕴能摄,命根等为二蕴能摄。因不在圣典故说"如有"。以等字,应见第一包括法界六处等及乐根等,第二包括一蕴摄。因乐根唯是受蕴能摄。彼等,即四蕴二蕴等的未摄性非无而有,故彼无性不一定。如前所说方法,即以"然以色蕴等"等所说方法。
即于彼,即于彼前所说有见有对句中。遮止而取,即返回取前所说返遮。彼不应说性,即彼等能摄不能摄已摄未摄不应说性。因无不能摄性故...乃至...非因无能摄性,显示:因彼等如无不能摄性亦无能摄性,故由此即已摄未摄。
第二方法 已摄未摄词注释 终。
3. 第三方法 未摄已摄词注释;

179.Rūpakkhandhenakhandhasaṅgahena asaṅgahitesūti niddhāraṇe bhummaṃ. Tasmāti yasmā ekadesasabhāgatā samudāyasabhāgatā na hoti, tasmā. Tenāti rūpakkhandhena. Tānīti vedanādikkhandhattayanibbānāni. Yathā ca ekadesavisabhāgatāya na saṅgahitatā, evaṃ ekadesasabhāgatāya asaṅgahitatāpi natthīti dassento ‘‘na kevala’’ntiādimāha. Saṅgahitāneva na na hontīti yojanā. Teti vedanādikkhandhattayanibbānasukhumarūpadhammā. Tehīti viññāṇakkhandhacakkhāyatanādīhi. Na kathañci sammissāti kenacipi pakārena na sammissāti asammissatāya saṅgahitattābhāvaṃ sādheti. Rūpakkhandhena viya…pe… na hotīti yathā rūpakkhandhena sabhāgatābhāvato nibbānaṃ na kenacipi saṅgahaṇena saṅgahitaṃ, evaṃ viññāṇakkhandhacakkhāyatanādīhi taṃ āyatanadhātusaṅgahehi saṅgahitaṃ na hotīti khandhasaṅgahābhāvo pākaṭo vuttovāti evaṃ vuttaṃ.

Evarūpānanti rūpakkhandhaviññāṇakkhandhacakkhāyatanādīnaṃ. Na hi nibbānaṃ sandhāya ‘‘rūpakkhandhena viññāṇakkhandhena cakkhāyatanena ye dhammā khandhasaṅgahena asaṅgahitā, āyatanadhātusaṅgahena saṅgahitā’’ti sakkā vattuṃ. Tena vuttaṃ ‘‘saṅgāhakattābhāvato evā’’ti. Tathā ‘‘abyākatehi dhammehi ye dhammā khandhasaṅgahena asaṅgahitā, āyatanadhātusaṅgahena saṅgahitā’’tiādi na sakkā vattuṃ tādisassa dhammassa abhāvatoti āha ‘‘sanibbāna…pe… bhāvatovā’’ti. Aggahaṇaṃ veditabbanti yojanā. Tenāha ‘‘na hī’’tiādi. Kañcīti kañci dhammajātaṃ. Teti abyākatadhammādayo. Attanoti abyākatadhammādiṃ sandhāyāha. Ekadesoti rūpakkhandhādi. Attekadesasabhāgoti nibbānaṃ. Tañhi dhammāyatanadhammadhātupariyāpannatāya tadekadesasabhāgo. Asaṅgahitasaṅgāhakattāti khandhasaṅgahena asaṅgahitānaṃ saññākkhandhādīnaṃ āyatanadhātusaṅgahena saṅgāhakattāti attho.

Visabhāgakkhandhanibbānasamudāyattā khandhasaṅgahena dhammāyatanena na koci dhammo saṅgahito atthīti yojanā. Etassāti ‘‘dhammāyatanena saṅgahitā’’ti etassa padassa dhammāyatanagaṇanena saṅgahitāti attho. Oḷārikarūpasammissaṃ dhammāyatanekadesaṃ.

Tatiyanayaasaṅgahitenasaṅgahitapadavaṇṇanā niṭṭhitā.

4. Catutthanayo saṅgahitenasaṅgahitapadavaṇṇanā



我来 助您直译这段巴利文：
179. "以色蕴蕴摄中未摄"是分位格。是故,即因部分同类性非总体同类性,故。以彼,即以色蕴。彼等,即受等三蕴及涅槃。如由部分异类性无已摄性,如是由部分同类性亦无未摄性,为显示此而说"非唯"等。配释为:唯非不已摄。彼等,即受等三蕴、涅槃、细色法。以彼等,即以识蕴、眼处等。全不混杂,即以任何方式不混杂,以不混杂性证成无已摄性。如以色蕴...乃至...非,即如由无同类性故涅槃不以任何摄而被色蕴摄,如是彼不被识蕴、眼处等以处界摄所摄,如是显明说无蕴摄。
如是类,即色蕴、识蕴、眼处等。因不能关于涅槃说"何法以色蕴、识蕴、眼处以蕴摄未摄,以处界摄已摄"。故说"因无能摄性故"。如是不能说"何法以无记法以蕴摄未摄,以处界摄已摄"等,因无如是法,故说"因有...乃至...性"。配释为:应知不取。故说"因非"等。任何,即任何法类。彼等,即无记法等。自性,是关于无记法等而说。部分,即色蕴等。自部分同类,即涅槃。因彼摄于法处法界,故为彼部分同类。未摄能摄性,意为对想蕴等以蕴摄未摄者以处界摄有能摄性。
配释为:因异类蕴涅槃总体性,以蕴摄以法处无有任何法已摄。此,即此"以法处已摄"句意为以法处计数已摄。粗色混杂法处部分。
第三方法 未摄已摄词注释 终。
4. 第四方法 已摄已摄词注释

191.Tiṇṇaṃsaṅgahānanti khandhāyatanadhātusaṅgahānaṃ. Saṅgahaṇapubbaṃ asaṅgahaṇaṃ, asaṅgahaṇapubbaṃ saṅgahaṇañca vuccamānaṃ saṅgahaṇāsaṅgahaṇānaṃ pavattivisesena vuttaṃ hotīti āha ‘‘saṅgahaṇā…pe… uddiṭṭhā’’ti. Saṅgahābhāvakato asaṅgaho saṅgahahetuko saṅgahassa pavattivisesoyeva nāma hotīti āha ‘‘saṅgahaṇappavattivisesavirahe’’ti. Kenaci samudayasaccādinā tīhipi saṅgahehi saṅgahitena saṅkhārakkhandhapariyāpannena dhammavisesena puna tatheva saṅgahito so eva samudayasaccādiko dhammaviseso saṅgahitena saṅgahito. Saṅgāhakattābhāvasabbhāvā saṅgāhakabhāvena na uddhaṭā, na asaṅgāhakattā eva. Yathā hi tīhi saṅgahehi na saṅgāhakā, evaṃ dvīhi, ekenapi saṅgahena na saṅgāhakā idha na uddhaṭā. Tehi saṅgahitāti tehi tīhi saṅgahehi saṅgahitā dhammā. Yassāti yassa attano saṅgāhakassa.

Sakalavācakenāti anavasesaṃ khandhādiatthaṃ vadantena. Tena khandhādipadenāti ‘‘teneva saṅgahaṃ gaccheyyā’’ti ettha tena khandhādipadenāti evaṃ yojetabbaṃ. Evaṃ pana ayojetvā ‘‘yaṃ attano saṅgāhakaṃ saṅgaṇhitvā puna teneva saṅgahaṃ gaccheyya, taṃ aññaṃ saṅgahitaṃ nāma natthī’’ti evaṃ na sakkā vattuṃ. Kasmāti ce? Na hi yena samudayasaccādinā yaṃ saṅkhārakkhandhapariyāpannaṃ dhammajātaṃ khandhādisaṅgahehi saṅgahitaṃ, teneva samudayasaccādinā tassa tadavasiṭṭhassa saṅkhārakkhandhadhammassa, na ca tasseva kevalassa samudayasaccādikassa saṅgaho pucchito vissajjitoti yojanā, atha kho tena saṅkhārakkhandhadhammena phassādinā. Saṅgahitassāti saṅgahitatāvisiṭṭhassāti attho. Tasmā attano saṅgāhakaṃ sakalakkhaṇādiṃ saṅgaṇhitvā puna tena khandhādipadena yaṃ saṅgahaṃ gaccheyya, taṃ tādisaṃ natthīti attho veditabbo. Vedanā saddo ca khandho āyatanañcāti vedanā visuṃ khandho, saddo ca visuṃ āyatananti attho. Aññena khandhantarādinā. Asammissanti abyākatadukkhasaccādi viya amissitaṃ. Na hi…pe… etthāti saṅgahitatāvisiṭṭhena dhammena yo dhammo saṅgahito, tassa saṅgahitatāvisiṭṭhoyeva yo saṅgaho, so na ettha vāre pucchito vissajjito ca. Saṅgahovāti kevalo saṅgaho , na kattāpekkhoti attho. Na saṅgāhakenāti idaṃ yathāvuttena atthena nivattitassa dassanaṃ. Na hītiādi taṃsamatthanaṃ.

Catutthanayasaṅgahitenasaṅgahitapadavaṇṇanā niṭṭhitā.

5. Pañcamanayo asaṅgahitenaasaṅgahitapadavaṇṇanā



我理解了,我会按照您的要求直译这段巴利文,不会对照输出巴利文,不会意译缩略省略,会保留重复部分,在章节编号数字后加反斜杠,尽量保持对仗,并在括号里注解古代地名的现代名称。那么请提供需要翻译的巴利文内容,我会立即为您直译。

193.Vuttanayenāti yasmā saṅgahappavattivisesavirahito asaṅgahitadhammavisesanissito pañcamanayo, tasmā yo ettha kenaci asaṅgahitena dhammavisesena puna asaṅgahito dhammaviseso asaṅgahitena asaṅgahito asaṅgahitatāya pucchitabbo vissajjitabbo ca. Tameva tāva yathāniddhāritaṃ dassento ‘‘rūpakkhandhena ye dhammā khandha…pe… asaṅgahitā, tehi dhammehi ye dhammā khandha…pe… asaṅgahitāti āhā’’ti catutthanaye vuttanayānusārena. Yathāniddhāritadhammadassananti pāḷiyaṃ niddhāritappakāradhammadassanaṃ. Saha sukhumarūpenāti sasukhumarūpaṃ, tena sukhumarūpena saddhiṃ gahitaṃ viññāṇaṃ, tena sahitadhammasamudāyā sasukhuma…pe… dāyā. Ke pana teti āha ‘‘dukkhasaccā’’tiādi. Kesañcīti nibbānacakkhāyatanādīnaṃ. Tīhipi saṅgahehi. Paripuṇṇasaṅgahehi tīhipi saṅgahehi asaṅgāhakā paripuṇṇasaṅgahāsaṅgāhakā. Abyākatadhammasadisā nevadassanenanabhāvanāyapahātabbanevasekkhānāsekkhādayo. Itareti rūpakkhandhādayo. Tabbipariyāyenāti vuttavipariyāyena, tīhipi saṅgahehi asaṅgahetabbassa atthitāya paripuṇṇasaṅgahāsaṅgāhakattāti attho.

Asaṅgāhakesu nibbānaṃ antogadhaṃ, tasmā taṃ anidassanaappaṭighehi asaṅgahetabbaṃ na hotīti attho. Tenāha ‘‘na ca tadeva tassa asaṅgāhaka’’nti. ‘‘Vedanākkhandhena ye dhammā’’tiādayo nava pañhā dutiyapañhādayo, te paṭhamapañhena saddhiṃ dasa, nāmarūpapañhādayo pana catuvīsatīti āha ‘‘sabbepi catuttiṃsa hontī’’ti. Rūpakkhandhādivisesakapadanti ‘‘rūpakkhandhenā’’tiādinā asaṅgāhakattena visesakaṃ rūpakkhandhādipadaṃ. Pucchāyāti ca pucchanatthanti attho. ‘‘Rūpakkhandhenā’’tiādi sabbampi vā viññāpetuṃ icchitabhāvena vacanaṃ pañhabhāvato pucchā. Tenāha aṭṭhakathāyaṃ ‘‘pañhā panettha…pe… catuttiṃsa hontī’’ti. Te hi lakkhaṇato dassitāti te niddhāritadhammā teneva asaṅgahitāsaṅgahitatāya niddhāraṇasaṅkhātena lakkhaṇena dassitā.

Tadevāti eva-saddenāti ‘‘tadevā’’ti ettha eva-saddena. ‘‘Yaṃ pucchāya uddhaṭaṃ padaṃ, taṃ khandhādīhi asaṅgahita’’nti ettha ‘‘khandhādīhevā’’ti avadhāraṇaṃ nippayojanaṃ pakārantarassa abhāvato. ‘‘Tīhi asaṅgaho’’ti hi vuttaṃ. Tathā ‘‘asaṅgahitamevā’’ti saṅgahitatānivattanassa anadhippetattā. Tadevāti pana icchitaṃ uddhaṭasseva asaṅgahitenaasaṅgahitabhāvassa avadhāretabbattāti dassento ‘‘na kadācī’’tiādimāha. Tattha aññassāti anuddhaṭassa. Aniyatataṃ dassetīti idaṃ avadhāraṇaphaladassanaṃ. Niyamatoti sakkā vacanaseso yojetunti idampi eva-kārena siddhamevatthaṃ pākaṭataraṃ kātuṃ vuttaṃ. Yato hi eva-kāro, tato aññattha niyamoti. Evaṃpakāramevāti pucchāya uddhaṭappakārameva, yaṃ pakāraṃ pucchāya uddhaṭaṃ, taṃpakāramevāti attho. Tassāti asaṅgahitassa. Aññassāti pucchāya anuddhaṭappakārassa. Etena yo pucchāya uddhaṭo tīhipi saṅgahehi asaṅgahito, tasseva idha pucchitabbavissajjitabbabhāvo, na aññassāti dasseti. Tenāha ‘‘pucchāya uddhaṭañhī’’tiādi. Āyatanadhātusaṅgahavasena cettha rūpakkhandhādīnaṃ aññasahitatā, viññāṇakkhandhādīnaṃ asahitatā ca veditabbā.


我来帮您直译这段巴利文：
193. 如所说方法,即因第五方法离摄转起差别而依于未摄法差别,故此中以某未摄法差别而再未摄的法差别,称为以未摄未摄,应以未摄性问答。为先显示如是已决定者,说"以色蕴何法以蕴...乃至...未摄,以彼等法何法以蕴...乃至...未摄",如第四方法所说方法。如所决定法显示,即圣典中已决定种类法显示。与细色,即具细色,与彼细色俱取识,与彼俱法总体具细...乃至...体。彼等是何?故说"苦谛"等。某些,即涅槃、眼处等。以三摄。以圆满摄三摄不能摄为圆满摄不能摄。如无记法的非见非修断非有学非无学等。其他,即色蕴等。以彼相反,即以所说相反,意为以三摄无所应摄故为圆满摄不能摄。
不能摄中涅槃内摄,故彼不为无见无对所不摄,意。故说"且彼非彼之不能摄"。"以受蕴何法"等九问为第二问等,彼等与第一问共十,而名色问等二十四,故说"一切共三十四"。色蕴等差别词,即以"以色蕴"等作为不能摄的差别色蕴等词。问,即问义。或"以色蕴"等一切以欲显示义而说为问。故注释中说"此中问...乃至...三十四"。彼等即由相显示,即彼等已决定法以彼未摄未摄性决定称为相而显示。
即彼以eva-词,即于"即彼"中以eva-词。于"何词问中举起,彼以蕴等未摄"中"唯以蕴等"的限定无用,因无余种类。因说"以三未摄"。如是"唯未摄",因不欲遮止已摄性。然"即彼"欲决定唯举起者以未摄未摄性,为显示此而说"非任何"等。其中其他,即未举起者。显示不确定,此为显示限定果。以限定故,可配释语词余分,此亦为以eva-词已成义而说使更明显。因有eva-词,故于其他处有限定。如是种类,即问中举起种类,意为何种类问中举起,即彼种类。彼,即未摄。其他,即问中未举起种类。以此显示:唯彼问中举起为三摄未摄者于此应问答,非其他。故说"因问中举起"等。此中应知色蕴等以处界摄而有与他俱性,识蕴等无俱性。


Avasesā vedanādayo tayo khandhā nibbānañca sakalena rūpakkhandhena tesaṃ saṅgaho natthīti ‘‘saṅgahitā’’ti na sakkā vattuṃ, ekadesena pana saṅgaho atthīti ‘‘asaṅgahitā na hontīti evaṃ daṭṭhabba’’nti āha. ‘‘Rūpadhammāvā’’ti niyamanaṃ pucchāya uddhaṭabhāvāpekkhanti dassento ‘‘pucchāya…pe… adhippāyo’’ti āha. Tena vuttaṃ ‘‘anuddhaṭā vedanādayopi hi asaṅgahitā evā’’ti. Etthāti etasmiṃ pañcamanayaniddese. Paṭhame nayeti paṭhame atthavikappe. Tathā dutiyeti etthāpi. Rūpaviññāṇehīti asukhumarūpadhammehi viññāṇena cāti ayamettha adhippāyoti dassento ‘‘oḷārika…pe… attho’’ti āha. Kathaṃ pana rūpadhammāti vutte oḷārikarūpasseva gahaṇanti āha ‘‘rūpekadeso hi ettha rūpaggahaṇena gahito’’ti.

196.Asaṅgāhakanti ‘‘cakkhāyatanena…pe… asaṅgahitā’’ti evaṃ asaṅgāhakabhāvena vuttaṃ pucchitabbavissajjetabbabhāvena vuttampi kāmaṃ vedanādīheva catūhi asaṅgahitaṃ, taṃ pana na cakkhāyatanamevāti dassetuṃ ‘‘cakkhāyatanena panā’’tiādi vuttaṃ. Yehi dhammehīti khandhādīsu yehi. Sabbaṃ dhammajātaṃ teva rūpādike dhamme udāneti pāḷiyaṃ. Kasmā panetaṃ udānetīti āha ‘‘sadisavissajjanā’’tiādi. Paṭhamena udānena. Dveti ‘‘bāhirā upādā dve’’ti ettha vuttaṃ dve-saddaṃ sandhāyāha. Tassa asaṅgahitassa. Yathādassitassāti ‘‘rūpa’’ntiādinā dassitappakārassa. Dhammanvayañāṇuppādanaṃ nayadānaṃ. ‘‘Rūpaṃ dhammāyatana’’ntiādīnaṃ padānaṃ vasena dvevīsapadiko esa nayo.

Pañcamanayaasaṅgahitenaasaṅgahitapadavaṇṇanā niṭṭhitā.

6. Chaṭṭhanayo sampayogavippayogapadavaṇṇanā

228. ‘‘Tatthā’’ti iminā ‘‘sampayogavippayogapadaṃ bhājetvā’’ti ettha sampayogavippayogapadaṃ bhājitaṃ, saṃvaṇṇetabbatāya ca padhānabhūtaṃ paccāmaṭṭhaṃ, na rūpakkhandhādipadanti dassento ‘‘yaṃ labbhati…pe… veditabba’’nti vatvā puna ‘‘rūpakkhandhādīsu hī’’tiādinā tamatthaṃ vivarati. Tattha na labbhatīti ‘‘sampayuttaṃ vippayutta’’nti vā gahetuṃ na labbhati, alabbhamānampi pucchāya gahitaṃ paṭikkhepena vissajjetuṃ. Paṭikkhepopi hi pucchāya vissajjanameva. Tathā hi yamake (yama. 

我来 助您直译这段巴利文：
余下受等三蕴及涅槃以整个色蕴无彼等摄故,不能说"已摄",然以部分有摄故,说"应如是见'非未摄'"。显示"或色法"限定期待问中举起性而说"问中...乃至...意趣"。故说"未举起受等亦唯未摄"。于此,即于此第五方法解说中。于第一方法,即于第一义选择。如是第二,于此亦然。以色识,显示此中意趣为"粗色法及识"而说"粗...乃至...义"。然何故说色法时取粗色耶?说"因此中以色取取色一分"。
196. 不能摄,即如"以眼处...乃至...未摄"如是以不能摄性所说,以应问答性所说虽唯以受等四未摄,然彼非唯眼处,为显示此而说"然以眼处"等。何法,即于蕴等中何者。圣典中总结彼等一切法类即色等法。为何总结此?故说"同答"等。以第一总结。二,关于此处所说二字说。彼未摄。如所显示,即以"色"等所显示种类。法类智生起为方法给予。以"色法处"等词为二十二词此方法。
第五方法 未摄未摄词注释 终。
6. 第六方法 相应离系词注释
228. "于此"以此,显示于"分别相应离系词"中分别相应离系词,且由应注释性为主要而涉及,非色蕴等词,而说"何可得...乃至...应知",复以"于色蕴等"等开显彼义。其中不可得,即不可取为"相应离系",虽不可得而问中取以遮止而答。因遮止亦即是问答。如是于双集。

1.khandhayamaka.59-61) ‘‘yassa rūpakkhandho nuppajjittha, tassa vedanākkhandho nuppajjitthā’’ti pucchāya ‘‘natthī’’ti vissajjitaṃ. Tena panettha rūpadhammesu sampayogaṭṭho na labbhatīti ayamattho dassito hoti. Alabbhamānampi sampayogapadaṃ gahitanti sambandho. Sabbatthāti rūpakkhandhavedanākkhandhādīsu. Etesanti rūpanibbānānaṃ. Visabhāgatāti ataṃsabhāgatā. Ekuppādādibhāvo hi sampayoge sabhāgatā, na saṅgahe viya samānasabhāgatā, tasmā ekuppādādibhāvarahitānaṃ rūpanibbānānaṃ sā ekuppādāditā visabhāgatā vuttā. Tadabhāvatoti tassā visabhāgatāya ekuppādāditāya abhāvato. Vippayogopi nivārito eva hoti, visabhāgo bhāvo vippayogoti vuttovāyamatthoti. ‘‘Catūsuhī’’tiādinā vuttamevatthaṃ pākaṭataraṃ karoti. Tattha tesaṃ tehīti ca arūpakkhandhe eva parāmasati. Visabhāgatā ca hoti rūpanibbānesu avijjamānattāti attho. Tenāha ‘‘na ca rūpekadesassā’’tiādi. Tenevāti catukkhandhasabhāgattā eva.

Tīhi viññāṇadhātūhīti ghānajivhākāyaviññāṇadhātūhi vippayutte anārammaṇamissake rūpadhammamissake dhamme dīpeti rūpabhavoti yojanā. Pañcahīti cakkhuviññāṇādīhi pañcahi viññāṇadhātūhi. Ekāya manodhātuyā. Na sampayutteti na sampayutte eva. Tathā hi ‘‘vippayutte ahonte sattahipi sampayutte sattapi vā tā’’ti vuttaṃ. Tenāti vippayuttatāpaṭikkhepena. Tāhīti sattaviññāṇadhātūhi. Sampayutte dīpentīti sampayutte dīpentiyeva, na sampayutte evāti evamavadhāraṇaṃ gahetabbaṃ. Esa nayo sesesupi. Sampayutte vedanādike. Sampayuttavippayuttabhāvehi navattabbaṃ, taṃyeva viññāṇadhātusattakaṃ. Sampayuttabhāvena navattabbāni sampayuttanavattabbāni, bhinnasantānikāni, nānākkhaṇikāni ca arūpānipi dhammajātāni. Anārammaṇamissakasabbaviññāṇadhātutaṃsampayuttā dhammāyatanādipadehi dīpetabbā, anārammaṇamissakasabbaviññāṇadhātuyo acetasikādipadehi dīpetabbā, tadubhayasamudāyā dukkhasaccādipadehi dīpetabbāti veditabbā.


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1.蕴双集.59-61. 对"谁色蕴不生起,彼受蕴不生起"之问答"无"。由此此中于色法不得相应义,显示此义。虽不可得而取相应词,为相连。一切处,即于色蕴受蕴等。此等,即色涅槃。异类性,即非彼类性。因一生起等性为相应中类性,非如摄中同类性,故离一生起等性的色涅槃,说彼一生起等性为异类性。由彼无,即由彼异类性一生起等性之无。离系亦即遮止,异类性即是离系,此义已说。以"于四"等使已说义更明显。其中彼等以彼等唯涉及无色蕴。异类性于色涅槃中由不存在,为义。故说"且非色一分"等。由彼故,即由四蕴同类故。
配释为:三识界,即以鼻舌身识界离系的无所缘混杂色法混杂法显示色有。五,即以眼识等五识界。一意界。非相应,即非唯相应。如是说"离系不存在故以七相应或彼等七"。以彼,即以离系遮止。以彼等,即以七识界。显示相应,即唯显示相应,应取非唯相应如是限定。余处亦此方法。相应受等。以相应离系性不应说,即彼七识界。以相应性不应说为相应不应说,异相续、异剎那及无色法类。应知:无所缘混杂一切识界及彼相应以法处等词应显示,无所缘混杂一切识界以非心所等词应显示,彼二总体以苦谛等词应显示。


Yadi evanti yadi anārammaṇamissānaṃ dhammānaṃ vippayogo natthi. Anārammaṇamissobhayadhammāti rūpanibbānasahitasabbaviññāṇadhātutaṃsampayuttadhammā. Khandhādīhevāti khandhāyatanadhātūhi eva, na arūpakkhandhamattena. Arūpakkhandheyeva pana sandhāya ‘‘tehi dhammehi ye dhammā vippayuttā’’ti vuttanti nāyaṃ dosoti dasseti. Tadekadesāti ‘‘anārammaṇamissā’’tiādinā vuttadhammasamudāyassa ekadesā. Tadekadesaññasamudāyāti tasseva yathāvuttassa samudāyassa ekadesā hutvā aññesaṃ avayavānaṃ rūpakkhandhādīnaṃ samudāyabhūtā. Vibhāgābhāvatoti bhedābhāvato. Bhedoti cettha accantabhedo adhippeto. Na hi samudāyāvayavānaṃ sāmaññavisesānaṃ viya accantabhedo atthi bhedābhedayuttattā. Tesaṃ accantabhedameva hi sandhāya ‘‘samudāyantogadhānaṃ ekadesānaṃ na vibhāgo atthī’’ti saṅgahepi vuttaṃ. Tenāti avibhāgasabbhāvato sabhāgavisabhāgattābhāvena. Tesanti anārammaṇamissakasabbaviññāṇadhātuādīnaṃ . Te ca akusalābyākatā. Tesanti kusalākusalābyākatadhammānaṃ. Tasmāti yasmā vibhattasabhāvānaṃ na tesaṃ samudāyekadesādibhāvo, tasmā. Yasmā pana kusalādayo eva khandhādayoti khandhādiāmasanena samudāyekadesādibhāvo āpanno evāti vuttanayena vippayogābhāvo hoti, tasmā taṃ pariharanto ‘‘khandhādīni anāmasitvā’’tiādimāha. Tesanti kusalādīnaṃ. Aññamaññavippayuttatā vuttā ‘‘kusalehi dhammehi ye dhammā vippayuttā’’tiādinā. Sabbesūti dutiyādisabbapañhesu.

Chattiṃsāya piṭṭhidukapadesu vīsati dukapadāni imasmiṃ naye labbhanti, avasiṭṭhāni soḷasevāti āha ‘‘soḷasāti vattabba’’nti. Tato eva ‘‘tevīsapadasata’’nti ettha ‘‘tevīsa’’nti idañca ‘‘ekavīsa’’nti vattabbanti yojanā. Sabbatthāti sabbapañhesu. Ekakālekasantānānaṃ bhinnakālabhinnasantānānañca anekesaṃ dhammānaṃ samudāyabhūtā saṅkhārakkhandhadhammāyatanadhammadhātuyoti āha ‘‘kālasantāna…pe… dhātūna’’nti. Ekadesasammissāti cittiddhipādādinā attano ekadeseneva khandhantarādīhi sammissā iddhipādādayo, anārammaṇehi rūpanibbānehi ca asammissā. Samānakālasantānehīti ekakālasantānehi kālasantānabhedarahitehi ekadesantarehi, saṅkhārakkhandhādīnaṃ ekadesantarehi, saṅkhārakkhandhādīnaṃ ekadesavisesabhūtehi satipaṭṭhānasammappadhānasaññākkhandhādīhi vibhattā eva samudayasaccādayo sampayogīvippayogībhāvena, rūpakkhandhādayo vippayogībhāvena gahitāti yojanā. Tehi samudayasaccādīhi. Te saññākkhandhādayo. Kehici sahuppajjanārahehi ekadesantarehi vibhattehi. Na hi saṅkhārakkhandhādipariyāpannattepi samudayasaccādayo maggasaccādīhi sampayogaṃ labhanti. Tesanti vedanākkhandhasaññākkhandhādīnaṃ. Ekuppādā…pe… visabhāgatā cāti ekuppādāditāsaṅkhātā yathārahaṃ sabhāgatā visabhāgatā ca. Tena yathāvuttakāraṇena sampayogassa vippayogassa ca labhanato.


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若如是,即若无所缘混杂法无离系。无所缘混杂双法,即色涅槃俱一切识界及彼相应法。唯以蕴等,即唯以蕴处界,非仅以无色蕴。然关于无色蕴说"以彼等法何法离系",故显示此非过失。彼一分,即以"无所缘混杂"等所说法总体之一分。彼一分他总体,即即彼如所说总体之一分而为其他支分色蕴等之总体。由无差别,即由无分别。此中分别意为绝对分别。因总体支分如共相别相不存在绝对分别,由具分别无分别。因关于彼等绝对分别而于摄中说"总体所摄一分无差别"。以彼,即由存在无差别以无同类异类性。彼等,即无所缘混杂一切识界等。彼等为不善无记。彼等,即善不善无记法。是故,即因已分别自性彼等非总体一分等性,故。然因善等即蕴等,故由涉及蕴等已得总体一分等性,如所说方法有无离系,故为遮彼而说"不涉及蕴等"等。彼等,即善等。互相离系以"以善法何法离系"等说。一切,即第二等一切问中。
三十六背对词中得二十对词于此方法,余十六,故说"应说十六"。由此即于"一百二十三词"中"二十三"亦应说"二十一",为配释。一切处,即一切问中。同时同相续及异时异相续诸法之总体为行蕴法处法界,故说"时相续...乃至...界"。一分混杂,即神足等以自一分与蕴等混杂,与无所缘色涅槃不混杂。以同时相续,配释为:以一时相续无时相续差别一分等,以行蕴等一分等,以行蕴等一分特殊念住正勤想蕴等已分别集谛等以相应离系性取,色蕴等以离系性取。以彼等集谛等。彼等想蕴等。以某些应俱生一分等已分别。因虽摄于行蕴等,集谛等不得与道谛等相应。彼等,即受蕴想蕴等。一生起...乃至...异类性,即称为一生起等性随宜同类性及异类性。以彼,即由如所说因得相应及离系。


Bhinnakālānaṃ samudāyīnaṃ samudāyā bhinnakālasamudāyā. Vattamānā ca ekasmiṃ santāne ekekadhammā vattanti. Tasmāti yasmā etadeva, tasmā. Tesaṃ vedanākkhandhādīnaṃ vibhajitabbassa ekadesabhūtassa abhāvato. Sukhindriyādīni vedanākkhandhekadesabhūtānipi. Tena vibhāgākaraṇena . Yadi samānakālassa vibhajitabbassa abhāvato cakkhuviññāṇadhātādayo viññāṇakkhandhassa vibhāgaṃ na karonti, atha kasmā ‘‘cakkhuviññāṇadhātu…pe… manoviññāṇadhātu soḷasahi dhātūhi vippayuttā’’ti vuttanti codanaṃ manasi katvā āha ‘‘khandhāyatana…pe… vippayuttāti vutta’’nti. Evamevanti yathā dhātuvibhāgena vibhattassa viññāṇassa, evamevaṃ.

235.Taṃsampayogībhāvanti tehi khandhehi sampayogībhāvaṃ. Yathā hi samānakālasantānehi ekacittuppādagatehi vedanāsaññāviññāṇakkhandhehi samudayasaccassa sampayuttatā, evaṃ bhinnasantānehi bhinnakālehi ca tehi tassa vippayuttatāti āha ‘‘evaṃ taṃvippayogībhāvaṃ…pe… na vutta’’nti. Visabhāgatānibandhassa vibhāgassa abhāvena avibhāgehi tehi tīhi khandhehi. Vibhāge hītiādinā tamevatthaṃ pākaṭataraṃ karoti. Vibhāgarahitehīti samānakālasantānehi ekacittuppādagatattā avibhattehi vedanākkhandhādīhi na yuttaṃ vippayuttanti vattuṃ. Tenāha ‘‘vijjamānehi…pe… bhāvato’’ti. Tattha vijjamānassa samānassa samānajātikassāti adhippāyo. Na hi vijjamānaṃ rūpārūpaṃ aññamaññassa visabhāgaṃ na hoti. Anuppannā dhammā viyāti idaṃ visadisudāharaṇadassanaṃ. Yathā ‘‘anuppannā dhammā’’ti anāgatakālaṃ vuccatīti āmaṭṭhakālabhedaṃ, evaṃ yaṃ āmaṭṭhakālabhedaṃ na hotīti attho. Uddharitabbaṃ desanāya desetabbanti vuttaṃ hoti. Vijjamānasseva vijjamānena sampayogo, sampayogārahasseva ca vippayogoti atthibhāvasannissayā sampayuttavippayuttatāti āha ‘‘paccuppannabhāvaṃ nissāyā’’ti. Tenevāha ‘‘avijjamānassā’’tiādi. Tañcāti uddharaṇaṃ.

Vibhāgarahitehīti visabhāgatābhāvato avibhāgehi. Anāmaṭṭhakālabhedeti anāmaṭṭhakālavisese. Avijjamānassa…pe… sampayogo natthīti etena pārisesato vijjamānassa ca vijjamānena sampayogo dassito. Avijjamānatādīpake bhede gahiteti yathāgahitesu dhammesu tehi vippayogīnaṃ avijjamānabhāvadīpake tesaṃyeva visese ‘‘arūpabhavo ekena khandhena dasahāyatanehi soḷasahi dhātūhi vippayutto’’tiādinā (dhātu. 246) gahite teneva ruppanādinā bhedena tesaṃ aññamaññaṃ visabhāgatāpi gahitā evāti vippayogo hotīti yojanā. Bhede pana aggahite tena tena gahaṇenāti yathāvutte avijjamānatādīpake visese, visabhāge vā aggahite ‘‘vedanā, saññā, saṅkhārakkhandho tīhi khandhehi ekenāyatanena sattahi dhātūhi sampayutto’’tiādinā tena tena gahaṇena sabhāgatādīpanena visabhāgatāya aggahitattā sabhāgatāva hoti. Tathā ca sati sabhāgatte kā panettha sabhāgatāti āha ‘‘vijjamānatāya…pe… hotī’’ti. Tassāti sabhāgatāya. Tasmāti visabhāgatāya alabbhamānattā, sabhāgatāya ca labbhamānattā.



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异时总体之总体为异时总体。现在于一相续中一一法转起。是故,即因此故。彼等受蕴等由无应分别一分性。乐根等虽为受蕴一分性。以彼无差别。若由无同时应分别故眼识界等不作识蕴差别,然何故说"眼识界...乃至...意识界与十六界离系"?考虑此诘问而说"以蕴处...乃至...说离系"。如是,即如以界差别已分别识,如是。
235. 彼相应性,即与彼等蕴相应性。如以同时相续一心生中受想识蕴集谛相应性,如是以异相续异时彼等与彼离系性,故说"如是彼离系性...乃至...不说"。由无系属异类性差别,以无差别彼等三蕴。以差别等使彼义更明显。离差别,即由同时相续入一心生故不分别受蕴等不应说离系。故说"存在...乃至...性故"。其中意为存在同类同性。因存在色无色非互不异类。如未生法,此为显示不同喻例。如"未生法"说未来时涉及时差别,如是不涉及时差别,为义。应说所说教法。唯存在与存在相应,唯应相应离系,故相应离系性依存在性,故说"依于现在性"。故说"非存在"等。彼,即举出。
离差别,即由无异类性故无差别。未涉及时差别,即未涉及时特殊。非存在...乃至...无相应,以此由余显存在与存在相应。于取非存在等显示差别时配释为:于如所取法中以彼等离系显示彼等非存在性等彼等特殊以"无色有以一蕴十处十六界离系"等所取,以彼变坏等差别,彼等互相异类性亦已取,故有离系。然不取差别时以彼彼取,即于如所说显示非存在等特殊或异类不取时,以"受、想、行蕴与三蕴一处七界相应"等以彼彼取显示同类性,由不取异类性唯有同类性。如是同类性时此中何为同类性?说"由存在...乃至...性"。彼,即同类性。是故,即由不得异类性及得同类性。

262.Vitakko viyāti savitakkasavicāresu cittuppādesu vitakko viya. So hi vitakkarahitattā avitakko vicāramatto ca. Tenāha ‘‘koṭṭhāsantaracittuppādesu alīnā’’ti. Tato eva so appadhāno, dutiyajhānadhammā evettha padhānāti āha ‘‘ye padhānā’’ti. Tenevāti savitakkasavicāresu cittuppādesu vitakkassa avitakkavicāramattaggahaṇena idha aggahitattā, vitakkattike dutiyarāsiyeva ca adhippetattā. Anantaranayeti sampayuttenavippayuttapadaniddese. Samudayasaccena samānagatikā sadisappavattikā. Itīti iminā kāraṇena. Te avitakkavicāramattā dhammā na gahitā, samudayasaccaṃ viya na desanāruḷhā. Na savitakkasavicārehi samānagatikāti yojanā. Yadi hi te savitakkasavicārehi samānagatikā siyuṃ, ‘‘avitakkavicāramattehi dhammehi ye dhammā sampayuttā, tehi dhammehi ye dhammā vippayuttā, te dhammā na kehici khandhehi, na kehici āyatanehi, ekāya dhātuyā vippayuttā’’ti vattabbā siyuṃ. Yasmā pana te samudayasaccena samānagatikā. Yathā hi ye samudayasaccena sampayuttehi vippayuttā, tesaṃ kehici vippayogaṃ vattuṃ na sakkā, evaṃ tehipi . Tathā hi vakkhati ‘‘samudayasaccādīnī’’tiādi. Dasamo…pe… vuttoti ettha dasamanaye tehi avitakkavicāramattehi vippayuttehi vippayuttānaṃ soḷasahi dhātūhi vippayogo vutto, osānanaye tehi vippayuttānaṃ aṭṭhārasahi dhātūhi saṅgaho ca vuttoti tasmā na te savitakkasavicārehi samānagatikāti dasseti.

Vitakkasahitesūti sahavitakkesu. Tesūti avitakkavicāramattesu saha vitakkena dutiyajjhānadhammesu, ‘‘avitakkavicāramattā’’ti gahitesu vuttesūti attho. Sabbepi teti dutiyajjhānadhammā vitakko cāti sabbepi te dhammā sakkā vattuṃ. Tathā hi sampayogavippayogapadaniddese ‘‘avitakkavicāramattā dhammā ekena khandhena ekenāyatanena ekāya dhātuyā kehici sampayuttā’’ti vuttaṃ. Tattha ekena khandhenāti saṅkhārakkhandhena. So hi samudāyoti ‘‘avitakkavicāramattā dhammā’’ti vuttadhammasamudāyo. Nanu vitakkopettha dhammasaṅgahaṃ gato, so ca vicārato aññenapi sampayuttoti codanaṃ sandhāyāha ‘‘na hi tadekadesassa…pe… hotī’’ti. Yathātiādinā tamevatthaṃ iddhipādanidassanena vibhāveti. Tassattho – yathā iddhipādasamudāyassa ekadesabhūtānaṃ chandiddhipādādīnaṃ tīhi khandhehi sampayogo vutto, taṃsamudāyassa na hoti, evaṃ idhāpi vitakkassa aññehi sampayogo avitakkavicāramattassa samudāyassa na hotīti.


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262. 如寻,即如有寻有伺心生中寻。因彼无寻唯伺。故说"于部分间心生中不执"。由此彼非主要,第二禅法此处为主要,故说"彼等主要"。由此,即由于有寻有伺心生中寻以无寻唯伺取此不取,于寻三法第二聚唯意趣。前方法,即相应离系词解说。与集谛同趣同行。是故,即由此因。彼等无寻唯伺法不取,如集谛非入教说。配释为:非与有寻有伺同趣。若彼等与有寻有伺同趣,应说"与无寻唯伺法何法相应,以彼等法何法离系,彼等法与无任何蕴,无任何处,一界离系。"然因彼等与集谛同趣。如与集谛相应者离系者,不能说彼等与某离系,如是以彼等。如是将说"集谛等"等。第十...乃至...说,此中显示:于第十方法说彼等与无寻唯伺离系者与十六界离系,于最后方法说彼等离系者与十八界摄,故彼等非与有寻有伺同趣。
具寻中,即与寻俱。彼等,即意为无寻唯伺与寻俱第二禅法,以"无寻唯伺"所取所说。一切彼等,能说一切彼等法即第二禅法及寻。如是于相应离系词解说中说"无寻唯伺法与一蕴一处一界某些相应"。其中一蕴,即行蕴。彼总体,即说"无寻唯伺法"法总体。岂非寻亦入法摄,彼与伺外亦相应?关于此诘难说"因非彼一分...乃至...性"。以如是等以神足喻显示彼义。其义:如神足总体一分欲神足等说与三蕴相应,彼总体无,如是此中亦寻与他相应无寻唯伺总体无。


Yadi evaṃ ‘‘iddhipādo dvīhi khandhehi sampayutto’’tiādi na vattabbanti ce? No na vattabbanti dassento ‘‘yathā panā’’tiādimāha. Tattha tesūti iddhipādesu. Samudāyassāti iddhipādasamudāyassa. Tehi vedanākkhandhādīhi sampayuttatā vuttā ‘‘iddhipādo dvīhi khandhehi sampayutto’’tiādinā. Tenāti vicārena. Na hītiādinā yathādhigatadhammānaṃ sampayuttatāya navattabbābhāvaṃ udāharaṇadassanavasena vibhāveti. Keci vicikicchā taṃsahagatā ca mohavajjā mohena sampayuttā, keci asampayuttā. Mohenāti vicikicchāsahagatamohameva sandhāya vadati. Iti iminā kāraṇena na samudāyo tena mohena sampayutto. Añño koci dhammo hetubhāvo nāpi atthi, yena hetunā so dassanenapahātabbahetukoti vutto samudāyo. Evanti iminā nayena ‘‘bhāvanā…pe… yopi sampayuttā’’ti navattabbatāya nidassetabbāti attho. Evanti yathā dassanenapahātabbahetukasamudāyassa sampayuttatā na vattabbā, evaṃ yena dhammena avitakka…pe… siyā, taṃ na natthi. Tasmāti yasmā avitakkavicāramattesu kocipi vicārena asampayutto natthi, tasmā. Teti avitakkavicāramattā dhammā. Ekadhammepi…pe… kato yathā ‘‘appaccayā dhammā asaṅkhatā dhammā’’ti.

Chaṭṭhanayasampayogavippayogapadavaṇṇanā niṭṭhitā.

7. Sattamanayo sampayuttenavippayuttapadavaṇṇanā



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若如是,"神足与二蕴相应"等不应说?显示不是不应说而说"然如"等。其中彼等,即神足中。总体,即神足总体。说以彼等受蕴等相应以"神足与二蕴相应"等。以彼,即以伺。因不等,以举例方式显示如证得法相应性非不应说。某些疑及彼俱除痴外与痴相应,某些不相应。以痴,涉及疑俱痴而说。如是以此因总体不与彼痴相应。无其他任何法为因性,以此因说彼总体为见所断因。如是,意为以此方式"修所断...乃至...亦相应"应显示不应说性。如是,如见所断因总体不应说相应性,如是以何法无寻...乃至...应,彼不存在。是故,即因于无寻唯伺中无任何与伺不相应,故。彼等,即无寻唯伺法。于一法等...乃至...作如"无缘法无为法"。
第六方法 相应离系词注释 终。
第七方法 以相应离系词注释

306.Tehi samudayasaccādīhi khandhattayakhandhekadesādike sampayutte satipi, sampayuttehi ca vippayutte rūpanibbānādike tadaññadhamme satipi vippayogābhāvato. Saṅkhepena vuttamatthaṃ vitthārena dassetuṃ ‘‘na hī’’tiādi vuttaṃ. Tato lobhasahagatacittuppādato aññadhammānaṃ avasiṭṭhānaṃ kusalākusalābyākatadhammānaṃ khandhādīsu kenaci vippayogo na hi atthi khandhapañcakādīnaṃ saṅgaṇhanato tesaṃ. Te eva cittuppādāti te lobhasahagatacittuppādā eva. Tadaññadhammānanti tadaññadhammānampīti pi-saddalopo daṭṭhabbo. Tathāti iminā na ca te eva dhammā aḍḍhadutiyāyatanadhātuyo, atha kho te ca tato aññe cāti imamatthaṃ upasaṃharati.

Nanu tadaññabhāvato eva tehi itaresaṃ vippayogo siddhoti āha ‘‘na cā’’tiādi. Tadaññasamudāyehīti tato lobhasahagatacittuppādato aññasamudāyehi aññe lobhasahagatā dhammā vippayuttā na honti. Kasmā? Samudāye…pe… vippayogābhāvato. Tassattho – samudāyena lobhasahagatatadaññadhammarāsinā ekadesānaṃ lobhasahagatadhammānaṃ vippayogābhāvato, tathā ye ekadesā hutvā aññesaṃ avayavānaṃ samudāyabhūtā, tesañca samudāyena vippayogābhāvatoti. Anena samudāyena avayavassa samudāyassa avayavena ca tassa na vippayogo, avayavasseva pana avayavenāti dasseti. Esa nayoti yvāyaṃ samudayasacce vutto vidhi, eseva maggasaccasukhindriyādīsu arūpakkhandhekadesattā tesanti dasseti. Niravasesesūti abahikatavitakkesu. Vitakko hi samudāyato abahikato. ‘‘So hi samudāyo’’tiādiko vuttanayo labbhatīti āha ‘‘aggahaṇe kāraṇaṃ na dissatī’’ti.

Aññesupi samudayasaccādīsu vissajjanassa…pe… daṭṭhabbaṃ, yato samudayasaccādi idha na gahitanti adhippāyo. Sampayuttādhikārato ‘‘aññenā’’ti padaṃ sampayuttato aññaṃ vadatīti āha ‘‘asampayuttena asammissanti attho’’ti. Idāni byatirekenapi tamatthaṃ patiṭṭhāpetuṃ ‘‘adukkhamasukhā…pe… gahitānī’’ti vuttaṃ. Etena lakkhaṇenāti ‘‘asampayuttena asammissa’’nti vuttalakkhaṇena. Cittanti ‘‘cittehi dhammehi ye dhammā’’ti pañhaṃ upalakkheti. Sahayuttapadehi sattāti ‘‘cetasikehi dhammehi ye dhammā’’tiādinā cittena sahayutte dhamme dīpentehi padehi āgatā satta pañhā. Tiṇṇaṃ tikapadānamaggahaṇena ūnoti katvā. Ye sandhāya ‘‘tike tayo’’ti vuttaṃ. Taṃ pana vedanāpītittikesu pacchimaṃ, vitakkattike paṭhamanti padattayaṃ veditabbaṃ.

309. Uddhaṭapadena pakāsiyamānā atthā abhedopacārena ‘‘uddhaṭapada’’nti vuttāti āha ‘‘uddhaṭapadena sampayuttehī’’ti. Tena ca yathāvuttena uddhaṭapadena. Manena yuttāti ettha mananamattattā manodhātu ‘‘mano’’ti vuttāti āha ‘‘manodhātuyā ekantasampayuttā’’ti.

Sattamanayasampayuttenavippayuttapadavaṇṇanā niṭṭhitā.

8. Aṭṭhamanayo vippayuttenasampayuttapadavaṇṇanā

317. Rūpakkhandhena vippayuttā nāma cattāro arūpino khandhā, tesaṃ aññehi sampayogo nāma natthi tādisassa aññassa sampayogino abhāvato. Samudāyassa ca ekadesena sampayogo natthīti vuttovāyamattho. Vedanākkhandhādīhi vippayuttaṃ rūpaṃ nibbānañca, tassa kenaci sampayogo natthevāti āha ‘‘rūpakkhandhādīhi…pe… natthī’’ti. Tenāti ‘‘rūpakkhandhena ye dhammā vippayuttā’’tiādivacanena.

Aṭṭhamanayavippayuttenasampayuttapadavaṇṇanā niṭṭhitā.



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异时总体之总体为异时总体。现在亦于一相续中每一法存在。是故,即因此故。彼等受蕴等由无应分别一分性。乐根等虽为受蕴一分。以彼不作差别。若由同时应分别无故眼识界等不作识蕴差别,然何故说"眼识界...乃至...意识界与十六界离系"?思虑此责难而说"以界分别...乃至...说离系"。如是,即如以界分别已分别识,如是。
235. 彼相应性,即与彼等蕴相应性。如同时相续一心生起所摄受想识蕴与集谛相应,如是异相续异时彼等与彼离系,故说"如是彼离系性...乃至...不说"。由异类性系属差别无故,以无差别彼等三蕴。因差别等,以此更明显彼义。无差别,即由同时相续一心生起所摄故无分别受蕴等不应说离系。故说"由存在...乃至...性"。其中意为存在同等同类。因非存在色无色不互为异类。如未生法,此为显示不同喻例。如"未生法"说未来时涉及时差别,如是不成为涉及时差别,为义。应举起,即以说法应说,为所说。唯存在与存在相应,唯应相应者离系,故相应离系性依存在性,故说"依现在性"。故说"非存在"等

9. Navamanayo sampayuttenasampayuttapadavaṇṇanā

319. ‘‘Samāsapadaṃ ida’’nti vatvā ayaṃ nāma samāsoti dassento ‘‘yassa khandhādino’’tiādimāha, yassa vedanākkhandhādinoti attho. Yaṃ idha sampayuttaṃ vuttanti imasmiṃ navamanaye yaṃ dhammajātaṃ sampayuttanti vuttaṃ. Rūpakkhandhādīsu araṇantesu abbhantarabāhiramātikādhammesūti niddhāraṇe bhummaṃ. Tañhi dhammajātaṃ attanā sampayuttena vedanākkhandhādinā sayaṃ sampayuttanti niddhāritaṃ. Ayogoti asampayogo. Vakkhati dasamanaye. Tattha hi ‘‘rūpakkhandhena vedanādayo vippayuttā, tehi rūpakkhandho vippayutto’’ti vatvā nibbānaṃ kathanti codanaṃ sandhāyāha ‘‘nibbānaṃ pana sukhumarūpagatikamevā’’ti vuttaṃ. ‘‘Manāyatanaṃ ekenāyatanena ekāya dhātuyā kehici vippayutta’’nti ettha hi yathā sukhumarūpaṃ viya sarūpato anuddhaṭampi nibbānaṃ kehicītipadena gahitameva hotīti edisesu ṭhānesu nibbānaṃ sukhumarūpagatikanti viññāyati, evamidhāpi ‘‘rūpamissakehi vā’’ti etena anupādinnaanupādāniyādīhi nibbānamissakehipi asampayogo vutto hotīti daṭṭhabbo. Avikalacatukkhandhasaṅgāhakehi padehi sahavattino aññassa sampayogino abhāvato atītānāgatehi ca sampayogo natthevāti tassa ayujjamānataṃ dassento ‘‘vattamānānameva…pe… arūpabhavādīhīti attho’’ti āha. Itareti ye sampayogaṃ labhanti, ke pana te rūpena asammissā arūpekadesabhūtā. Tenāha ‘‘vedanākkhandhādayo’’ti.

Navamanayasampayuttenasampayuttapadavaṇṇanā niṭṭhitā.

10. Dasamanayo vippayuttenavippayuttapadavaṇṇanā

353. Ye vippayuttena vippayuttabhāvena pāḷiyaṃ aggahitā, tesu keci vippayuttassa dhammantarassa abhāvato keci khandhādīhi vippayogasseva asambhavatoti imamatthaṃ dassento ‘‘dhammāyatanādidhammā’’tiādimāha. Tattha sabbacittuppādagatadhammabhāvatoti iminā bhinnakālatādivisesavato arūpakkhandhassa vippayuttassa dhammantarassa abhāvamāha, anārammaṇamissakabhāvatoti iminā pana sabbassapi. Kāmabhavo upapattibhavo saññībhavo pañcavokārabhavoti ime cattāro mahābhavā. Vippayogābhāvatoti vippayogāsambhavato. Na hi ye dukkhasaccādīhi vippayuttā, tehi vippayuttānaṃ tesaṃyeva dukkhasaccādīnaṃ khandhādīsu kenaci vippayogo sambhavati.

Dasamanayavippayuttenavippayuttapadavaṇṇanā niṭṭhitā.

11. Ekādasamanayo saṅgahitenasampayuttavippayuttapadavaṇṇanā

409.Teti saṅkhārakkhandhadhammā. Sesehīti avasiṭṭhehi vedanāsaññāviññāṇakkhandhehi. ‘‘Etena saha sambandho’’ti iminā padānaṃ sambandhadassanamukhena ‘‘samudayasaccena ye dhammā sampayuttā’’ti pāḷiyā atthavivaraṇaṃ pākaṭataraṃ katvā kehicītipadassatthaṃ kātuṃ ‘‘kehicīti etassa panā’’tiādimāha. Atthaṃ dassetuṃ āhāti sambandho. Visesetvāti ettha tesaṃ dhammānaṃ taṇhāvajjānaṃ saṅkhārakkhandhadhammāyatanadhammadhātupariyāpannatākittanaṃ visesanaṃ daṭṭhabbaṃ, yato te samudayasaccena khandhādisaṅgahena saṅgahitāti vuttā. Sayaṃ attanā sampayutto na hotīti vuttaṃ ‘‘attavajjehī’’ti. Tena vuttaṃ ‘‘cittaṃ na vattabbaṃ cittena sampayuttantipi, cittena vippayuttantipī’’ti. Sampayogārahehīti visesanaṃ sukhumarūpaṃ nibbānanti dve sandhāya kataṃ, na taṇhādike.

Ekādasamanayasaṅgahitenasampayuttavippayuttapadavaṇṇanā niṭṭhitā.



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第九方法 以相应相应词注释
319. 说"此为复合词"后,为显示此为何复合而说"以何蕴等",意为以何受蕴等。于此说相应者,即于此第九方法中说何法类为相应。于最后色蕴等内外母法中,为限定处格。因彼法类以自相应受蕴等自相应而限定。不相合,即不相应。将于第十方法说。于彼中说"色蕴与受等离系,以彼等色蕴离系"后,关于涅槃如何之诘难而说"然涅槃唯如细色趣"。因于"意处与一处一界某些离系"中如细色虽不举自相,涅槃亦为某些字所摄,如是于此等处知涅槃如细色趣,如是此中亦应知以"或色混杂"亦说与非所执取非执取等涅槃混杂不相应。显示由无缺四蕴摄词俱转他相应及与过去未来相应全无故彼不相应而说"唯现在...乃至...无色有等,为义"。其他,即得相应者,何者为不与色混杂无色一分。故说"受蕴等"。
第九方法 以相应相应词注释 终。
第十方法 以离系离系词注释
353. 于论中不取以离系性离系者中,某些由无离系他法,某些由不可能与蕴等离系,显示此义而说"法处等法"等。其中由一切心生所摄法性,以此说异时等特殊无色蕴无离系他法,由无所缘混杂性,以此说一切。欲有、生有、想有、五蕴有,此四为大有。由无离系,即由离系不可能。因与苦谛等离系者,以彼等离系者彼等苦谛等不可能与蕴等某些离系。
第十方法 以离系离系词注释 终。
第十一方法 以摄相应离系词注释
409. 彼等,即行蕴法。余,即余受想识蕴。以"与此俱系属"以此经由显示词系属使"与集谛何法相应"之论更明显,为作某些字之义而说"然某些"等。为显示义而说,为系属。特别,此中应知说彼等法除爱摄于行蕴法处法界为特征,由此说彼等以蕴等摄所摄。自身不与自相应,故说"除自"。故说"不应说心与心相应及与心离系"。应相应为限定,为关于细色涅槃二者所作,非关于爱等。
第十一方法 以摄相应离系词注释 终。

12. Dvādasamanayo sampayuttenasaṅgahitāsaṅgahitapadavaṇṇanā

417. Navamanaye sampayogavisiṭṭhā sampayuttā uddhaṭā, dvādasamanaye ca sampayogavisiṭṭhā saṅgahitāsaṅgahitāti ubhayatthāpi sampayogavisiṭṭhāva gahitāti āha ‘‘dvādasama…pe… labbhantī’’ti.

Dvādasamanayasampayuttenasaṅgahitāsaṅgahitapadavaṇṇanā niṭṭhitā.

13. Terasamanayo asaṅgahitenasampayuttavippayuttapadavaṇṇanā

448.Yehīti rūpakkhandhadhammāyatanādīhi. Tīhipi khandhāyatanādisaṅgahehi. Puna yehīti arūpabhavādīhi. Oḷārikāyatanāneva honti āyatanadhātusaṅgahehipi asaṅgahitattā. Teti catuvokārabhavādayo. Vuttāvasesāti rūpakkhandhadhammāyatanādīhi avasiṭṭhā. Satipi asaṅgāhakatte tehi asaṅgahitānaṃ sampayogo na sambhavatīti vedanākkhandhādayo idha terasamanaye vissajjanaṃ na ruhanti nārohanti. Tenāha aṭṭhakathāyaṃ ‘‘vedanākkhandhena hi khandhādivasena rūpārūpadhammā asaṅgahitā honti, tesañca sampayogo nāma natthī’’ti (dhātu. 448) asaṅgāhakā eva na honti avikalapañcakkhandhādisamudāyabhāvato.

Teti ‘‘dukkhasaccādī’’ti ādi-saddena vuttadhammā. Asabba…pe… siyuṃ avitakkāvicārādidhammā viya. Na tesaṃ vippayogo natthi tabbinimuttassa cittuppādassa sambhavato. Vedanākkhandhena asaṅgahitānaṃ anārammaṇamissakattā na ‘‘vippayogassa atthitāyā’’ti vuttaṃ. Tathā cāha ‘‘rūpārūpadhammā asaṅgahitā’’ti. Ubhayābhāvatoti sampayogavippayogābhāvato. Anārammaṇasahitasabbaviññāṇataṃdhātusampayuttatadubhayadhammā acetasikacetasikalokiyapadādīnaṃ vasena veditabbā.

Terasamanayaasaṅgahitenasampayuttavippayuttapadavaṇṇanā niṭṭhitā.

14. Cuddasamanayo vippayuttenasaṅgahitāsaṅgahitapadavaṇṇanā

456.Dhammasabhāvamattattāti sabhāvadhammānaṃ dhammamattattā avatthāvisesamattattā.

Samucchijjati etenāti samucchedo. Saṅgahādivicārapariniṭṭhānabhūto cuddasamanayo. Tenāha ‘‘pariyosāne naye’’ti. Vissajjetabbadhammavivittā pucchā moghapucchā, sā tathābhūtāpi vissajjetabbadhammābhāvassa ñāpikā hotīti āha ‘‘tesaṃ pucchāya moghattā te na labbhantī’’ti. Moghā pucchā etassāti moghapucchako. Aṭṭhamo nayo tattha sabbapucchānaṃ moghattā . Tena ca sahāti tena aṭṭhamanayena saddhiṃ imasmiṃ osānanaye aṭṭhamanaye ca osānanaye ca ete dhammāyatanādayo sabbappakārena na labbhanti. Vippayogassapi abhāvāti tattha kāraṇamāha.

Cuddasamanayavippayuttenasaṅgahitāsaṅgahitapadavaṇṇanā niṭṭhitā.

Dhātukathāpakaraṇa-anuṭīkā samattā.

Puggalapaññattipakaraṇa-anuṭīkā

1. Mātikāvaṇṇanā



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第十二方法 以相应摄不摄词注释
417. 第九方法举相应特殊相应,第十二方法亦相应特殊摄不摄,于两者皆取相应特殊,故说"第十二...乃至...得"。
第十二方法 以相应摄不摄词注释 终。
第十三方法 以不摄相应离系词注释
448. 以何等,即以色蕴法处等。以三蕴处等摄。复以何等,即以无色有等。唯粗处,由处界摄亦不摄。彼等,即四蕴有等。说余,即余色蕴法处等。虽有不摄性,以彼等不摄者不可能相应,故受蕴等于此第十三方法不生不起解说。故于义注说"因以受蕴以蕴等色无色法不摄,彼等无所谓相应",由无缺五蕴等总体性不为不摄。
彼等,即以"苦谛等"等字所说法。如无寻无伺等法,应为非一切...乃至...。彼等非无离系,由有离彼心生可能。由受蕴不摄无所缘混杂故非"由有离系"所说。如是说"色无色法不摄"。由二无,即由相应离系无。无所缘俱一切识界相应二法应以非心所心所世间词等知。
第十三方法 以不摄相应离系词注释 终。
第十四方法 以离系摄不摄词注释
456. 由唯法自性,即由自性法唯法性唯状态特殊性。
以此断绝为断绝。摄等观察终尽为第十四方法。故说"于终尽方法"。离应解说法问为空问,虽如是亦为显无应解说法,故说"由彼等问空性彼等不得"。有空问为空问者。第八方法由彼一切问空性。与彼俱,即与彼第八方法俱于此最终方法第八方法及最终方法中,此等法处等一切行相不得。说亦无离系为彼中因。
第十四方法 以离系摄不摄词注释 终。
界论复注 终。
人施设论复注
论母注释

1. ‘‘Dhātukathaṃ desayitvā anantaraṃ tassa āha puggalapaññatti’’nti vutte tattha kāraṇaṃ samudāgamato paṭṭhāya vibhāvento ‘‘dhammasaṅgahe’’tiādimāha. Tattha yadipi dhammasaṅgahe phassādīnaṃ pathavīādīnañca dhammānaṃ nānānayavicitto anupadavibhāgopi kato, na saṅgaho eva, so pana tesaṃ kusalattikādihetudukāditikadukehi saṅgahasandassanatthoti vuttaṃ ‘‘dhammasaṅgahe tikadukādivasena saṅgahitānaṃ dhammāna’’nti. Teneva hi taṃ pakaraṇaṃ ‘‘dhammasaṅgaho’’ti samaññaṃ labhi. Kāmañca dhammasaṅgahepi ‘‘tasmiṃ kho pana samaye cattāro khandhā hontī’’tiādinā (dha. sa. 58) khandhādivibhāgo dassito, so pana na tathā sātisayo, yathā vibhaṅgapakaraṇeti sātisayaṃ taṃ gahetvā āha ‘‘vibhaṅge khandhādivibhāgaṃ dassetvā’’ti, yato taṃ ‘‘vibhaṅgo’’tveva paññāyittha. Dhātukathāyāti ādhāre bhummaṃ, tathā ‘‘dhammasaṅgahe vibhaṅge’’ti etthāpi. Ādhāro hi saṅgahaṇavibhajanappabhedavacanasaṅkhātānaṃ avayavakiriyānaṃ taṃsamudāyabhūtāni pakaraṇāni yathā ‘‘rukkhe sākhā’’ti. Karaṇavacanaṃ vā etaṃ, dhātukathāya karaṇabhūtāyāti attho.

Ettha ca abhiññeyyadhamme desento desanākusalo bhagavā tikadukavasena tāva nesaṃ saṅgahaṃ dassento dhammasaṅgaṇiṃ desetvā saṅgahapubbakattā vibhāgassa tadanantaraṃ khandhādivasena vibhāgaṃ dassento vibhaṅgaṃ desesi. Puna yathāvuttavibhāgasaṅgahayutte dhamme saṅgahāsaṅgahādinayappabhedato dassento dhātukathaṃ desesi tassā abbhantarabāhiramātikāsarīrakattā. Na hi sakkā khandhādike kusalādike ca vinā saṅgahāsaṅgahādinayaṃ netunti. Tenāha ‘‘tathāsaṅgahitavibhattāna’’nti. Evaṃ saṅgahato vibhāgato pabhedato ca dhammānaṃ desanā yassā paññattiyā vasena hoti, yo cāyaṃ yathāvuttadhammupādāno puggalavohāro, tassa ca samayavimuttādivasena vibhāgo, taṃ sabbaṃ vibhāvetuṃ puggalapaññatti desitāti idametesaṃ catunnaṃ pakaraṇānaṃ desanānukkamakāraṇaṃ daṭṭhabbaṃ.

Tesanti dhammānaṃ. Sabhāvatoti ‘‘phasso vedanā’’tiādisabhāvato. Upādāyāti ‘‘puggalo satto poso’’tiādinā khandhe upādāya. Paññāpanaṃ yāya tajjāupādādibhedāya paññattiyā hoti, taṃ paññattiṃ. Pabhedatoti khandhādisamayavimuttādivibhāgato. Yāya paññattiyā sabhāvato upādāya ca paññāpananti saṅkhepato vuttamatthaṃ vivaranto ‘‘tattha ye dhamme’’tiādimāha. Tattha asabhāvapaññattiyāpi mūlabhūtaṃ upādānaṃ sabhāvadhammo eva, kevalaṃ pana tesaṃ pavattiākārabhedasannissayato visesoti dassento ‘‘ye dhamme…pe… hotī’’ti āha. Tattha pubbāpariyabhāvena pavattamāneti iminā pabandhasannissayataṃ dassento santānapaññattiṃ vadati, asabhāvasamūhavasenāti iminā sesapaññattiṃ. Tisso hi paññattiyo santānapaññatti samūhapaññatti avatthāvisesapaññattīti. Tattha pabandho santāno. Samudāyo samūho. Uppādādiko daharabhāvādiko ca avatthāviseso. Tesu asabhāvaggahaṇena vinā pabandhasamūhānaṃ asabhāvatte siddhe asabhāvasamūhavasenāti asabhāvaggahaṇaṃ pabandhasamūhavinimuttapaññattisandassanatthanti tena avatthāvisesapaññattiyā pariggaho vuttoti veditabbo.


我来帮您直译这段巴利文：
"说界论后说其人施设"所说,显示彼中因由从来源起说"法聚"等。其中虽于法聚亦作触等地等法种种方法详细逐词分别,非唯摄,然彼为显示以善三法等因二法等三法二法摄彼等,故说"于法聚以三法二法等摄诸法"。因此,彼论得"法聚"之名。虽法聚中亦以"尔时有四蕴"等显示蕴等分别,然彼不如是殊胜,如分别论,取彼殊胜而说"于分别显示蕴等分别",由此彼知为"分别"。界论,为处格,如是于"法聚分别"中亦然。因处为摄分别别说等支分作用之总合论,如"树中枝"。或为具格,即以界论为工具。
此中世尊善巧说法说应知法时,先以三法二法显示彼等摄而说法聚,由摄在先于分别故,其后显示以蕴等分别而说分别。复以如说分别摄相应法显示以摄不摄等方法差别而说界论,由彼为内外论母身。因不能离蕴等善等引导摄不摄等方法。故说"如是所摄所分别"。如是由摄由分别由差别诸法说依何施设,及此如说法所依人言说,及彼定解脱等分别,为显示一切而说人施设,应知此为此四论说次第因。
彼等,即诸法。自性,即以"触受"等自性。取,即以"补特伽罗、有情、人"等取蕴。施设,以彼生取等差别施设。差别,即以蕴等定解脱等分别。开显以何施设由自性由取而略说义而说"其中何法"等。其中显示非自性施设之根本取亦唯自性法,但由彼等转起行相差别所依为特殊而说"何法...乃至...有"。其中以前后性转起,以此显示相续所依而说相续施设,以非自性总体,以此说余施设。因施设有三:相续施设、总体施设、状态特殊施设。其中相续为连续。总体为聚集。生起等幼年等为状态特殊。其中由无自性取成立相续总体为非自性时,以非自性总体,以非自性取为显示离相续总体施设,由此应知说摄状态特殊施设。


Tesanti pubbe yaṃ-saddena parāmaṭṭhānaṃ indriyabaddhadhammānaṃ. Tenevāha ‘‘aññesañca bāhirarūpanibbānāna’’nti. Sasabhāvasamūhasasabhāvappabhedavasenāti rūpakkhandhādisasabhāvasamūhavasena cakkhāyatanādisasabhāvavisesavasena ca. ‘‘Sasabhāvasamūhasabhāvabhedavasenā’’ti ca pāṭho. Tattha samūhasabhāvoti sabhāvasantānaṃ avatthāvisesavidhuraṃ samūhavasena lakkhaṇamevāha. Tathā hi khandhapaññattiyāpi sabhāvapaññattitā vuttā. Tāyāti āyatanapaññattiādippabhedāya sabhāvapaññattiyā. Vibhattā sabhāvapaññattīti ‘‘phasso phusanā’’tiādinā (dha. sa. 2) vibhattā phassādisabhāvapaññatti. Sabbāpīti pi-saddena sabhāvadhammesu sāmaññavasena pavattaṃ kusalādipaññattiṃ saṅgaṇhāti. Rūpādidhammānaṃ samūho santānena pavattamāno avatthāvisesasahito ekattaggahaṇanibandhano sattoti voharīyatīti so sabhāvadhammo nāma pana na hotīti āha ‘‘puggalapaññatti pana asabhāvapaññattī’’ti. Tāyāti puggalapaññattiyā. Yasmā pana dhammānaṃ pabandho samūho ca dhammasannissitoti vattabbataṃ arahati, tasmā ‘‘pariññeyyādisabhāvadhamme upādāya pavattito’’ti vuttaṃ.

Vijjamānapaññatti pana ‘‘sabhāvapaññattī’’ti vuttā, avijjamānapaññatti ‘‘asabhāvapaññattī’’ti vuttā. Sabbā paññattiyoti upādāyapaññattikiccapaññattiādayo sabbā paññattiyo. Yadi sabbā paññattiyo idha dassitā honti, kathaṃ ‘‘puggalapaññattī’’ti nāmaṃ jātanti āha ‘‘khandhādipaññattīsū’’tiādi. Aññatthāti dhammasaṅgahādīsu. Ye dhammeti ye khandhādidhamme. Paññattiyā vatthubhāvenāti paññāpanassa adhiṭṭhānabhāvena. Adhiṭṭhānañhi paññāpetabbadhammā paññāpanassa. Evañca katvā khandhādīhi saddhiṃ puggalo gahito. Ye dhammeti vā ye paññattidhamme. Paññāpetukāmoti nikkhipitukāmo vatthubhedato asaṅkarato ṭhapetukāmo. Paññattiparicchedanti ca vatthubhedabhinnaṃ paññattibhūtaṃ paricchedaṃ. Evamettha attho daṭṭhabbo.

Sāmaññappabhedapaññāpanāti sāmaññabhūtānaṃ visesabhūtānañca atthānaṃ paññāpanā. Tesanti attha-saddāpekkhāya pulliṅganiddeso. Tatthāti paññāpanāya atthadassanabhūtesu dassanādīsu. Idamevaṃnāmakanti idaṃ ruppanādiatthajātaṃ itthannāmakaṃ rūpakkhandhavedanākkhandhādisamaññaṃ. Taṃtaṃkoṭṭhāsikakaraṇanti rūpavedanāditaṃtaṃatthavibhāgapariyāpannatāpādanaṃ. Tathā saññuppādānamevāti āha ‘‘bodhanameva nikkhipanā’’ti. Bodhanañhi bodhaneyyasantāne bodhetabbassa atthassa ṭhapananti katvā ‘‘nikkhipanā’’ti vuttaṃ. ‘‘Paññāpanā’’tiādinā bhāvasādhanena vatvā sādhanantarāmasanena atthantaraparikappāsaṅkā siyāti taṃ nivāretuṃ ‘‘yo panāyaṃ…pe… veditabbo’’ti āha. Tesaṃ tesaṃ dhammānanti taṃtaṃpaññāpetabbadhammānaṃ. Dassanabhūtāya nāmapaññattiyā diṭṭhatāya, ṭhapanabhūtāya ṭhapitatāya. Taṃnimittatanti tassa dassanassa ṭhapanassa ca nimittakāraṇataṃ. Nimittañhi kattubhāvena voharīyati yathā ‘‘bhikkhā vāsetī’’ti, ‘‘ariyabhāvakarāni saccāni ariyasaccānī’’ti ca.



我来将这段巴利文直译成简体中文：
前面所说的用"此"字所指代的是与诸根相系的诸法。因此说"以及其他外部色法和涅槃"。依各自本性的集合和各自本性的差异，即依色蕴等自性的集合以及眼处等自性的特殊性。也有"依自性集合与自性差别"的读法。其中集合自性是指离开特殊状态的自性相续，仅说明集合的特相。因此说蕴的施设也是自性施设。以彼，即以处施设等差别的自性施设。已分别的自性施设，即如"触是接触"等已分别的触等自性施设。"一切"中的"亦"字，包摄善等在自性法中以共相而转起的施设。色等诸法的集合以相续而转起，具有特殊状态，以执取为一而成为结合，称之为"有情"，但这并非是自性法，因此说"补特伽罗施设则是非自性施设"。以彼，即以补特伽罗施设。又因为诸法的相续和集合应当说是依止于法，所以说"依所应遍知等自性法而转起"。
现有施设则称为"自性施设"，非现有施设称为"非自性施设"。一切施设，即依止施设、作用施设等一切施设。如果这里显示一切施设，为何称为"补特伽罗施设"之名？为此说"在蕴等施设中"等。在其他处，即在法聚等中。凡诸法，即凡蕴等诸法。以施设的所依，即以施设的基础。因为所施设诸法是施设的基础。如此则与蕴等一起摄取补特伽罗。或者凡诸法是指凡施设法。欲施设，即欲安立，欲依所依的差别而不混杂地确立。施设的区分，即依所依差别而区分的施设性区分。如是应知此中的意义。
共相差别的施设，即共相和特相诸义的施设。彼等，因关系到"义"字而用阳性语尾。其中，即在作为施设的义的显示等中。此如是名，即此坏灭等义类有如是色蕴、受蕴等名称。作成各别部分，即使入色、受等各种义的类别中。如是仅是生起想，因此说"即是标示"。因为了知是在所应了知者的相续中安立所应了知的义，所以说"标示"。以"施设"等说明动作实义后，由于涉及其他实义可能会怀疑有其他义，为了避免这点而说"然而此等......应知"。彼彼诸法，即彼彼所应施设诸法。由作为显示的名施设而被显示，由作为安立而被安立。彼因，即彼显示和安立的因缘性。因为因以作者的意义而说，如"使布施居住"、"使成圣者的诸谛是圣谛"等。


Pāḷiyaṃanāgatatanti vijjamānatādivisesavacanena saha pāṭhānāruḷhataṃ. Vijjamānassa satoti vijjamānassa samānassāti imamatthaṃ dassento ‘‘vijjamānabhūtassāti attho’’ti āha. Tathāti saccikaṭṭhaparamatthavasena avijjamānassa anupalabbhamānassa. Taṃ pana anupalabbhamānataṃ tathā-saddena byatirekavasena dīpitaṃ pākaṭataraṃ kātuṃ ‘‘yathā kusalādīnī’’tiādimāha. Tattha vinivattasabhāvānīti vibhattasabhāvāni. Upaladdhīti gahaṇaṃ. Tenākārenāti tena rūpavedanādiākārena avijjamānassa. Aññenākārenāti tato rūpavedanādito aññena tabbinimuttena paññāpetabbapaññāpanākārena vijjamānassa. Paññattiduke vuttameva ‘‘ayañca vādo sevatthikathāya paṭisiddho’’tiādinā. Lokaniruttimattasiddhassāti ettha mattaggahaṇaṃ tassa paññattivatthussa na kevalaṃ vijjamānasabhāvatānivattanatthameva, atha kho viparītaggāhanivattanatthampīti dassento ‘‘anabhinivesena cittenā’’ti āha. Catusaccapañcakkhandhādivinimuttaṃ saccantarakhandhantarādikaṃ pañcamasaccādikaṃ. Sace taṃ koci atthīti paṭijāneyya, ayāthāvagahitassa taṃ vācāvatthumattamevassāti dassento āha ‘‘sābhinivesena…pe… vutta’’nti. Uddese niddese ca sattavantaṃ padhānabhāvena āgamanaṃ sandhāyāha ‘‘sarūpato tissannaṃ āgatata’’nti. Guṇabhāvena pana uddhaṃsotapaññāvimuttapāsāṇalekhādiggahaṇesu itarāpi tisso paññattiyo imasmiṃ pakaraṇe āgatā eva.

Yathāvuttassa…pe… avirodhenāti ‘‘vijjamānapaññatti avijjamānapaññattī’’ti evaṃ vuttappakārassa avilomanena. Ācariyavādāti cettha attanomatiyo veditabbā, aññattha pana aṭṭhakathā ca. Yathā ca avirodho hoti, taṃ dassento ‘‘tasmā’’tiādimāha. Tattha avijjamānattā paññāpetabbamattatthena paññattīti etena ‘‘avijjamānā paññatti avijjamānapaññattī’’ti imaṃ samāsavikappamāha. Avijjamānapaññattīti ettha hi dve samāsā avijjamānassa, avijjamānā vā paññattīti avijjamānapaññatti. Tesu purimena nāmapaññatti vuttā, dutiyena upādāpaññattiādibhedā itarāpi. Sasabhāvaṃ vedanādikaṃ. Tajjaparamatthanāmalābhatoti tajjassa tadanurūpassa paramatthassa anvatthassa nāmassa labhanato, anubhavanādisabhāvānaṃ dhammānaṃ paramatthikassa vedanādināmassa labhanattāti attho . Etena visesanivattiattho matta-saddo, tena cāyaṃ viseso nivattitoti dasseti. Parato labhitabbanti paraṃ upādāya laddhabbaṃ yathā rūpādike upādāya sattoti nissabhāvasamūhasantānādi paññattivatthu. Ekattenāti anaññattena. Anupalabbhasabhāvatā ñāṇena aggahetabbasabhāvatā, yato te navattabbāti vuccanti.


我来将这段巴利文直译成简体中文：
"在巴利圣典中未出现"是指未与现有等特殊言说一起被收入圣典。说"现有者的"意为"显示'现有的、存在的'此义"。如是，依胜义谛的意义是不现有的、不可得的。为了使那不可得性更加明显，以"如是"字以差别方式显示，而说"如善等"等。其中"离开自性的"是指分别的自性。"领会"是把握。"以彼相"是指以彼色受等相的不现有。"以其他相"是指对现有者以离开彼色受等的其他施设所应施设的相。在施设二法中已说"此论在一切有论中被否定"等。"仅依世间言说成就"中，"仅"字的摄取不仅是为了遣除彼施设事的现有自性，而且也是为了遣除颠倒执取，因此说"以无执著心"。离开四谛五蕴等的其他谛、其他蕴等，即第五谛等。若有人承认彼存在，显示那只是非如实把握的语言对象，因此说"以有执著......已说"。关于在略说和详说中以有情为主要而来，故说"以自相而三者已来"。但以功德义而言，在上流、慧解脱、石刻等的摄取中，其他三种施设在此论中也已出现。
"不违背如前所说"等，是指不违背"现有施设、不现有施设"如是所说的方式。此中"诸论师说"应知是自己的见解，但在其他处则是注释书。为显示如何不违背，故说"因此"等。其中"因不现有故，以仅应施设义而成施设"，以此说"不现有的施设是不现有施设"此复合词的分别。因为在"不现有施设"中有两种复合：不现有者的，或不现有的施设即不现有施设。在这两者中，以前者说名施设，以后者说依止施设等差别的其他施设。"有自性"是受等。"得彼相应胜义名"是得彼相应的、相称的胜义的如实之名，即得诸法的体验等自性的胜义受等之名的意思。以此显示"仅"字是遣除差别义，由此遣除此差别。"后当得"是依他而当得，如依色等而得有情，即无自性的**、相续等施设事。"以一性"是以无异性。"不可得自性"是以智不可把握的自性，因此说它们是不可说的。


Sasūkasālirāsiādiākārena saṃkucitaggo vāsavavāsudevādīnaṃ viya moliviseso kirīṭaṃ, so pana makuṭavisesopi hotiyevāti āha ‘‘kirīṭaṃ makuṭa’’nti. Sabbasamorodhoti sabbāsaṃ vijjamānapaññattiādīnaṃ channaṃ paññattīnaṃ antokaraṇaṃ. Saṅkhātabbappadhānattāti idaṃ lakkhaṇavacanaṃ. Na hi sabbāpi upanidhāpaññattisaṅkhāvasena pavattā, nāpi sabbā saṅkhātabbappadhānā. Dutiyaṃ tatiyantiādikaṃ pana upanidhāpaññattiyā, dve tīṇītiādikaṃ upanikkhittapaññattiyā ekadesaṃ upalakkhaṇavasena dassento tassa ca saṅkhyeyyappadhānatāyāha ‘‘saṅkhātabbappadhānattā’’ti. Pūraṇattho hi saddo tadatthadīpanamukhena pūretabbamatthaṃ dīpeti. So ca saṅkhāvisayo padhānovāti dutiyādīnaṃ paññattīnaṃ saṅkhātabbappadhānatā vuttā. Yāva hi dasasaṅkhā saṅkhyeyyappadhānāti. Tathā dve tīṇītiādīnampi paññattīnaṃ. Saṅkhātabbo pana attho koci vijjamāno, koci avijjamāno, koci saha visuñca tadubhayaṃ missoti chapi paññattiyo bhajatīti.

Itarāti upādāsamodhānatajjāsantatipaññattiyo vuttāvasesā upanidhāpaññattiupanikkhittapaññattiyo ca. Sattarathādibhedā upādāpaññatti, dīgharassādibhedā upanidhāpaññatti ca avijjamānapaññatti. Hatthagatādivisiṭṭhā upanidhāpaññatti, samodhānapaññatti ca avijjamānenaavijjamānapaññatti. Tatheva ‘‘suvaṇṇavaṇṇo brahmassaro’’tiādikā vijjamānagabbhā vijjamānenaavijjamānapaññattiṃ bhajantīti āha ‘‘yathāyogaṃ taṃ taṃ paññatti’’nti. Tena vuttaṃ ‘‘dutiyaṃ tatiyaṃ…pe… bhajantī’’ti. Yañhītiādi yathāvuttaupanidhāupanikkhittapaññattīnaṃ avijjamānenaavijjamānapaññattibhāvasamatthanaṃ. Tattha tañca saṅkhānanti yaṃ ‘‘paṭhamaṃ eka’’ntiādikaṃ saṅkhānaṃ, tañca saṅkhāmukhena gahetabbarūpaṃ. Ca-saddena saṅkhyeyyaṃ saṅgaṇhāti. Tampi hi paññāpetabbaṃ paññattīti. Tassā pana paramatthato abhāvo vuttoyeva. Kiñcinatthīti paramatthato kiñci natthi. Tathāti iminā avijjamānenaavijjamānabhāvanti etaṃ ākaḍḍhati. Tenāha ‘‘na hi…pe… vijjamāno’’ti.


我来将这段巴利文直译成简体中文：
如有尖端的稻谷堆等形状，如帝释天、婆须提婆等所戴的冠顶装饰特征是冠冕，而那也确实是冠饰的一种，因此说"冠冕即王冠"。"一切包摄"是将现有施设等六种施设全部包含在内。"以应计数为主"是一种特征说明。因为并非一切都依比较施设和数的方式而转起，也并非一切都以应计数为主。但"第二、第三"等是比较施设的一部分，"二、三"等是相对施设的一部分，以概括方式显示那也是以可数为主，所以说"以应计数为主"。因为圆满义的语词通过显示该义而显示应圆满的义。那是以数为对象为主，所以说第二等施设以应计数为主。因为直到十数都是以可数为主。同样"二、三"等施设也是如此。但所计数的义，有的是现有的，有的是不现有的，有的是合并和分开这两者混合，所以配属六种施设。
其他的，即除了已说的依止施设、合集施设、相应施设、相续施设之外的比较施设和相对施设。有情、车等差别的依止施设，以及长短等差别的比较施设是不现有施设。以手持等为特征的比较施设和合集施设是以不现有对不现有施设。同样，如"金色、梵音"等含有现有的是以现有对不现有施设，因此说"随其相应，彼彼施设"。因此说"第二、第三......配属"。"凡是"等是证成如前所说比较施设、相对施设是以不现有对不现有施设。其中"彼数"是"第一、一"等数，以及通过数而应把握的形相。以"及"字摄取可数。因为那也是应施设的施设。但已说那在胜义上是无有的。"无有某物"是在胜义上无有某物。"如是"以此牵引"以不现有对不现有性"之义。因此说"因为......现有"。


Okāseti avīciparanimmitavasavattīparicchinne padese. So hi kāmādhiṭṭhānato ‘‘kāmo’’ti vuccati. Kammanibbattakkhandhesūti iminā uttarapadalopena kāmabhavaṃ ‘‘kāmo’’ti vadati. Bhaṇanaṃ saddo cetanā vā, taṃsamaṅgitāya tabbisiṭṭhe puggale bhāṇakoti paññattīti āha ‘‘vijjamānenaavijjamānapaññattipakkhaṃ bhajatī’’ti. Yebhuyyena rūpāyatanaggahaṇamukhena rūpasaṅkhātena saṇṭhānaṃ gayhatīti tassa tena abhedopacāraṃ katvā vuttaṃ ‘‘rūpāyatanasaṅkhātena saṇṭhānenā’’ti. Yaṃ abhedopacāraṃ bhindituṃ ajānantā nikāyantariyā rūpāyatanaṃ saṇṭhānasabhāvaṃ paṭijānanti. ‘‘Kiso puggalo, thūlo puggalo, kiso daṇḍo, thūlo daṇḍo’’tiādinā puggalādīnaṃ paññāpanā tathātathāsanniviṭṭhe rūpasaṅkhāte kisādisaṇṭhānapaññatti, na rūpāyatanamatteti āha ‘‘saṇṭhānanti vā rūpāyatane aggahite’’ti. Paccattadhammanāmavasenāti ‘‘pathavī phasso’’tiādinā dhammānaṃ taṃtaṃnāmavasena. Kiccapaññattiādivibhāgena pavatto ayampi ācariyavādo ‘‘kiccapaññatti ekaccā bhūmipaññatti paccattapaññatti asaṅkhatapaññatti ca vijjamānapaññatti, liṅgapaññatti ekaccā paccattapaññatti ca avijjamānapaññatti, ekaccā kiccapaññatti vijjamānenaavijjamānapaññatti, ekaccā bhūmisaṇṭhānapaññatti vijjamānena vā avijjamānena vā avijjamānapaññattī’’ti dassitattā ‘‘dhammakathā itthiliṅga’’ntiādīnaṃ vijjamānenavijjamānapaññattibhāvo, avijjamānenaavijjamānapaññattibhāvo ca dassitanayoti āha ‘‘sabbasaṅgāhakoti daṭṭhabbo’’ti. Upādāpaññattiādibhāvo cettha kiccapaññattiādīnaṃ kiccapaññattiādibhāvo ca tāsaṃ yathārahaṃ vibhāvetabbo.



我来将这段巴利文直译成简体中文：
"处所"是指阿鼻地狱至他化自在天所限定的处所。因为那以欲为所依而称为"欲"。"在业所生诸蕴中"，以此说明由后分省略而称欲有为"欲"。说话是声音或思，由具有彼而成为以彼为特征的人而施设为"说者"，因此说"配属以现有对不现有施设品"。因为大多通过把握色处而把握以色命名的形状，所以对彼作不差别假说而说"以称为色处的形状"。其他部派的人不知破除此不差别假说，而承认色处是形状自性。如"瘦人、胖人、细杖、粗杖"等对人等的施设，是在如是如是安布的称为色的瘦等形状施设，而不仅是色处，因此说"或形状是在未把握色处时"。"依各别法名"是如"地、触"等依诸法的彼彼名。以作用施设等差别而转起的此论师说也显示："作用施设、某些地施设、各别施设和无为施设是现有施设；性施设、某些各别施设是不现有施设；某些作用施设是以现有对不现有施设；某些地和形状施设是以现有或不现有对不现有施设"，因此"法说、女性"等是以现有对不现有施设，以不现有对不现有施设的方式已显示，所以说"应知是一切摄"。此中依止施设等性和作用施设等的作用施设等性，应随其所应而分别。

2.Saṅkhepappabhedavasenāti ‘‘yāvatā pañcakkhandhā’’ti sabbepi khandhe khandhabhāvasāmaññena saṃkhipanavasena, ‘‘yāvatā rūpakkhandho’’tiādinā khandhānaṃ tato sāmaññato pakārehi bhindanavasena ca. Ayaṃ atthoti ayaṃ paññattisaṅkhāto attho. Sāmaññato vā hi dhammānaṃ paññāpanaṃ hoti visesato vā. Viseso cettha attano sāmaññāpekkhāya veditabbo, visesāpekkhāya pana sopi sāmaññaṃ sampajjatīti ‘‘kittāvatā khandhānaṃ khandhapaññattī’’ti pucchāya saṅkhepato vissajjanavasena ‘‘yāvatā pañcakkhandhā’’ti vuttanti tatthāpi ‘‘khandhānaṃ khandhapaññattī’’ti ānetvā yojetabbanti āha ‘‘yāvatā…pe… paññattī’’ti. ‘‘Yāvatā pañcakkhandhā, ettāvatā khandhānaṃ khandhapaññatti. Yāvatā rūpakkhandho…pe… viññāṇakkhandho, ettāvatā khandhānaṃ khandhapaññattī’’ti evamettha pāḷiyojanā kātabbā. Evañhi saṅkhepato pabhedato ca khandhapaññatti vissajjitā hoti. Tathā hi imasseva atthassa aṭṭhakathāyaṃ vuttabhāvaṃ dassento ‘‘yattakena…pe… ādikenā’’ti āha. Tatthāti tasmiṃ vissajjanassa atthavacane, tasmiṃ vā vissajjanapāṭhe tadatthavacane ca. Pabhedanidassanamattanti pabhedassa udāharaṇamattaṃ. Avuttopi sabbo bhūtupādiko, sukhādiko ca pabhedo. Taṃ pana bhūmimukhena dassetuṃ ‘‘rūpakkhandho kāmāvacaro’’tiādi vuttanti daṭṭhabbaṃ.

Evaṃ aṭṭhakathāyaṃ āgatanayena pāḷiyā atthayojanaṃ dassetvā idāni taṃ pakārantarena dassetuṃ ‘‘ayaṃ vā’’tiādi vuttaṃ. Tattha ayaṃ vāti vuccamānaṃ sandhāyāha. Etthāti etasmiṃ khandhapaññattivissajjane. Idanti idaṃ padaṃ. Yattako…pe… khandhapaññattiyā pabhedoti iminā saṅkhepato vitthārato ca khandhānaṃ pabhedaṃ pati paññattivibhāgoti dassitaṃ hoti. Tenāha ‘‘vatthubhedena…pe… dassetī’’ti. Pakaraṇantareti vibhaṅgapakaraṇe. Tattha hi sātisayaṃ khandhānaṃ vibhāgapaññatti vuttā. Tenāha aṭṭhakathāyaṃ ‘‘sammāsambuddhena hi…pe… kathitā’’ti. Ettha ca paṭhamanaye samukhena, dutiye vatthumukhena paññattiyā vibhāgā dassitāti ayametesaṃ viseso.

Esa nayoti iminā khandhapaññattiyā vuttamatthaṃ āyatanapaññattiyādīsu atidisati. Tattha ‘‘yāvatā pañcakkhandhā’’ti, ‘‘khandhānaṃ khandhapaññattī’’ti idaṃ paññattiniddesapāḷiyā ādipariyosānaggahaṇamukhena dassanaṃ. ‘‘Yāvatā dvādasāyatanānī’’ti, ‘‘āyatanānaṃ āyatanapaññattī’’ti imassa attho ‘‘yattakena paññāpanena saṅkhepato dvādasāyatanānī’’ti etena dassito, ‘‘yāvatā cakkhāyatana’’ntiādikassa pana ‘‘pabhedato cakkhāyatana’’ntiādikenāti. Tattha ‘‘cakkhāyatanaṃ…pe… dhammāyatana’’nti pabhedanidassanamattametaṃ. Etena avuttopi sabbo saṅgahito hotīti ‘‘tatrāpi dasāyatanā kāmāvacarā’’tiādi vuttaṃ. Ayaṃ vā ettha pāḷiyā atthayojanā – ‘‘yāvatā’’ti idaṃ sabbehi padehi yojetvā ‘‘yattakāni dvādasāyatanāni…pe… yattako dvādasannaṃ āyatanānaṃ, tappabhedānañca cakkhāyatanādīnaṃ pabhedo, tattako āyatanānaṃ āyatanapaññattiyā pabhedo’’ti pakaraṇantare vuttena vatthupabhedena āyatanapaññattiyā pabhedaṃ dassetītiādinā itarapaññattīsupi nayo yojetabbo.



我理解了。我会按照您的要求,将巴利文完整直译成简体中文,不对照输出原文,不意译缩略省略,重复的部分也会照译,在章节编号数字后加反斜杠,对于对仗诗歌体会尽量保持对仗,如果能确定古代地名的现代名称,会在括号内注明。请提供需要翻译的巴利文内容,我会严格按照您的要求进行翻译。

7. ‘‘Cha paññattiyo…pe… puggalapaññattī’’ti imaṃ apekkhitvā ‘‘kittāvatā…pe… ettāvatā indriyānaṃ indriyapaññattī’’ti ayaṃ pāḷipadeso niddesopi samāno pakaraṇantare vatthubhedena vuttaṃ khandhādipaññattippabhedaṃ upādāya uddesoyeva hotīti āha ‘‘uddesamattenevāti attho’’ti.

Mātikāvaṇṇanā niṭṭhitā.

2. Niddesavaṇṇanā

1. Ekakaniddesavaṇṇanā

1. Paccanīkadhammānaṃ jhāpanaṭṭhena jhānaṃ, tato suṭṭhu vimuccanaṭṭhena vimokkhoti nippariyāyena jhānaṅgāneva vimokkhoti aṭṭhakathāadhippāyo. Ṭīkākārena pana ‘‘abhibhāyatanaṃ viya sasampayuttaṃ jhānaṃ vimokkho’’ti maññamānena ‘‘adhippāyenāhā’’ti vuttaṃ. Jhānadhammā hi sampayuttadhammehi saddhiṃyeva paṭipakkhato vimuccanti, na vinā, tathā abhirativasena ārammaṇe nirāsaṅkappavattipīti adhippāyo. Yathā vā jhānaṅgānaṃ jhānapaccayena paccayabhāvato saviseso jhānapariyāyo, evaṃ vimokkhakiccayogato tesaṃ saviseso vimokkhapariyāyo, tadupacārena sampayuttānaṃ veditabbo. Paṭhamaṃ samaṅgibhāvatthanti paṭilābhaṃ sandhāyāha. ‘‘Phusitvā viharatīti paṭilabhitvā iriyatī’’ti hi vuttaṃ. Aṭṭhakathāyaṃ ‘‘yena hi saddhiṃ…pe… paṭiladdhā nāma hontī’’ti tehi sādhetabbasahajātādipaccayalābhoyevettha paṭilābho daṭṭhabbo. Yathā phasso yattha uppanno, taṃ ārammaṇaṃ phusatīti vuccati, evaṃ sampayuttadhammepi taṃsabhāvattāti āha ‘‘samphassena phusanattha’’nti. Tassa ‘‘vivaratī’’ti iminā sambandho. Itarehīti upacārampītiādinā upacārapurimappanāparappanānaṃ paṭilābhakāraṇanti vacanehi. Itare kāraṇattheti ‘‘upacārena…pe… phusatiyevā’’ti vutte kāraṇatthadīpake atthe. Phusati phalaṃ adhigacchati etāyāti kāraṇabhāvassa phusanāpariyāyo veditabbo.

Paṭhamatthamevāti samaṅgibhāvatthameva. Tāni aṅgānīti iminā jhānakoṭṭhāsabhāvena vuttadhammāyeva gahitā, na phassapañcamakaindriyaṭṭhakādibhāvenāti vuttaṃ ‘‘sesā…pe… saṅgahitānī’’ti. Evaṃ satīti sukhasaṅkhātajhānaṅgato vedanāsomanassindriyānaṃ sesitabbabhāve sati. Evañhi nesaṃ phassakatā itarassa phassitabbatāva siyā. Tenāha ‘‘sukhassa phusitabbattā’’ti. Vedayitādhipateyyaṭṭhehīti ārammaṇānubhavanasaṅkhātena vedayitasabhāvena, tasseva sātavisesasaṅkhātena sampayuttehi anuvattanīyabhāvena ca. Upanijjhāyanabhāvopi yathāvuttavedayitādhipateyyaṭṭhavisiṭṭho oḷārikassa ārammaṇassa nijjhāyanabhāvo. Abhinnasabhāvopi hi dhammo purimavisiṭṭhapaccayavisesasambhavena visesena bhinnākāro hutvā visiṭṭhaphalabhāvaṃ āpajjati. Yathekaṃyeva kammaṃ cakkhādinibbattihetubhūtaṃ kammaṃ. Tena vuttaṃ ‘‘vedayitā…pe… vuttattā’’ti. Aṅgānīti nāyaṃ tapparabhāvena bahuvacananiddeso anantabhāvato, kevalañca aṅgānaṃ bahuttā bahuvacanaṃ, tena kiṃ siddhaṃ? Paccekampi yojanā siddhā hoti. Tena vuttaṃ ‘‘paccekampi yojanā kātabbā’’ti. Yadi ‘‘sukhaṃ ṭhapetvā’’ti yojanāyaṃ sesā tayo khandhā honti, sesā tayo, cattāro ca khandhā hontīti vattabbaṃ siyāti? Na, catūsu tiṇṇaṃ antogadhattā. Tenāha ‘‘sabbayojanā…pe… vutta’’nti.



我来将这段巴利文直译成简体中文：
7.依据"六种施设......补特伽罗施设"，这段经文虽是详说，但就其以"何等......乃至诸根的根施设"而言，是依其他论中依所依差别所说的蕴等施设差别而成为略说，因此说"意为仅是略说"。
目录注释终。
2.详说注释
1.一法详说注释
1.以焚烧对治法义为禅那，由此而善解脱义为解脱，因此无比喻义上禅支即是解脱，这是注释书的意趣。但复注作者认为"如胜处一样，禅及其相应法为解脱"，因此说"依意趣说"。因为禅法必须与相应法一起才能从对治解脱，不能离开，同样也是以喜乐方式在所缘无疑虑转起，这是其意趣。或者如禅支由禅缘而成为缘的特殊禅那施设，同样由具足解脱作用而成为它们的特殊解脱施设，由此假说应知相应法。"首先具足性"是指获得而说。因为说"证触而住即获得而行"。在注释书中说"因为与彼等一起......即为获得"，这里的获得应理解为由彼等成就俱生等缘的获得。如说触在何处生起，即触彼所缘，同样相应法也是彼性质，因此说"以触触知义"。那与"开显"相连。"由其他"是指由近行等，以近行、前定、后定的获得因说。其他因义是指在说"由近行......确实触知"时所表示的因义。因为由此触知、证得果，所以应知触知是因义的同义语。
"仅第一义"即仅具足义。"彼等支分"是指以禅分方式所说之法，而不是以触为第五、根为第八等方式所说，因此说"其余......包摄"。"如是时"是指当乐所称禅支之外应余下受、乐根时。因为如是，它们只会成为能触性，另一个只会成为所触性。因此说"因乐是所触"。"以受者增上义"是以领受所缘称为受性，以及以其特胜乐称为被相应法所随顺性。思惟性也是以如前所说受者增上义为特征的粗显所缘的思惟性。因为即使是同一性质的法，由前特殊缘的生起而成为差别相，而成就特殊果性。如同一业成为眼等生起因的业。因此说"因说......受者"。"诸支"这不是依他性的复数语，因为无边际，只是因支分众多而用复数，由此成就什么？成就个别的关联。因此说"应作个别关联"。若在"除乐"的关联中，其余三蕴成为"其余三、四蕴"，应当这样说吗？不，因为三包含在四中。因此说"一切关联......已说"。

2.Asamayavimokkhenāti heṭṭhāmaggavimokkhena. So hi lokiyavimokkho viya adhigamavaḷañjanatthaṃ pakappetabbasamayavisesābhāvato evaṃ vutto. Aggamaggavimokkho pana ekaccāsavavimuttivacanato idha nādhippeto. Tenāha ‘‘ekacce āsavā parikkhīṇā hontī’’ti. Ekaccehi āsavehi vimuttoti diṭṭhāsavādīhi samucchedavimuttiyā vimutto. Asamaya…pe… lābhenāti yathāvuttaasamayavimokkhassa upanissayabhūtassa adhigamena. Tato eva sātisayena, ekaccehi kāmāsavehi vimutto vikkhambhanavasenāti attho. So eva ekaccasamayavimokkhalābhī yathāvutto samayavimutto asamayavimokkhavisesassa vasena samayavimokkhapaññattiyā adhippetattā. Soti asamayavimokkhūpanissayasamayavimokkhalābhī. Tena sātisayena samayavimokkhena. Tathāvimuttova hotīti ettha iti-saddo hetuattho. Yasmā tathāvimutto hoti, tasmā samayavimuttapaññattiṃ laddhuṃ arahatīti pariññātatthaṃ hetunā patiṭṭhāpeti. Byatirekamukhenapi tamatthaṃ pākaṭataraṃ kātuṃ ‘‘puthujjano panā’’tiādi vuttaṃ. Tattha samudācārabhāvatoti samudācārassa sambhavato. Soti jhānalābhī puthujjano.

Yadi punarāvattakadhammatāya puthujjano samayavimuttoti na vutto, tadabhāvato kasmā arahā tathā na vuttoti āha ‘‘arahato panā’’tiādi. Tadakāraṇabhāvanti tesaṃ vimokkhānaṃ, tassa vā samayavimuttibhāvassa akāraṇabhāvaṃ. Sabboti sukkhavipassakopi samathayānikopi aṭṭhavimokkhalābhīpi . Bahiabbhantarabhāvā apekkhāsiddhā, vattu adhippāyavasena gahetabbarūpā cāti āha ‘‘bāhirānanti lokuttarato bahibhūtāna’’nti.

3.Rūpatoaññaṃ na rūpanti tattha rūpapaṭibhāgaṃ kasiṇarūpādi rūpa-saddena gahitanti tadaññaṃ paṭhamatatiyāruppavisayamattaṃ arūpakkhandhanibbānavinimuttaṃ arūpa-saddena gahitaṃ daṭṭhabbaṃ. Paṭipakkhabhūtehi kilesacorehi amūsitabbaṃ jhānameva cittamañjūsaṃ. Samādhinti vā samādhisīsena jhānameva vuttanti veditabbaṃ.

4.Attano anurūpena pamādenāti ettha anāgāmino adhikusalesu dhammesu asakkaccaasātaccakiriyādinā. Khīṇāsavassa pana tādisena pamādapatirūpakena, tādisāya vā asakkaccakiriyāya. Sā cassa ussukkābhāvato veditabbā. Paṭippassaddhasabbussukkā hi te uttamapurisā. Samayena samayanti samaye samaye. Bhummatthe hi etaṃ karaṇavacanaṃ upayogavacanañca. Anipphattitoti samāpajjituṃ asakkuṇeyyato. Assāti ‘‘tesañhī’’tiādinā vuttassa imassa aṭṭhakathāvacanassa. Tenāti yathābhatena suttena.

5. Yenādhippāyena ‘‘dhammehī’’ti vattabbanti vuttaṃ, taṃ vivaranto ‘‘idhā’’tiādimāha. Tattha idhāti ‘‘parihānadhammo aparihānadhammo’’ti etasmiṃ padadvaye. Tatthāti ‘‘kuppadhammo akuppadhammo’’ti padadvaye. Sati vacananānatte attheva vacanatthanānattanti āha ‘‘vacanatthanānattamattena vā’’ti. Vacanatthaggahaṇamukhena gahetabbassa pana vibhāvanatthassa natthettha nānattaṃ, yato tesaṃ pariyāyantaratāsiddhi.

7-8.Samāpatticetanāti yāya cetanāya samāpattiṃ nibbatteti samāpajjati ca. Tenāha ‘‘tadāyūhanā’’ti. Ārakkhapaccupaṭṭhānā satīti katvā āha ‘‘anurakkhaṇā…pe… satī’’ti. Tenāha ‘‘ekārakkho satārakkhena cetasā viharatī’’ti. Tathā hi sā ‘‘kusalākusalānaṃ dhammānaṃ gatiyo samannesatī’’ti vuttā.



我来将这段巴利文直译成简体中文：
2.以非时解脱，即以下位道解脱。因为那如世间解脱一样，因为没有为证得标志而应作的特定时节，所以如此说。但最上道解脱因说某些漏解脱，此处非所意。因此说"某些漏已尽"。由某些漏解脱，即由见漏等以断除解脱而解脱。"获得非时......等"是指获得如前所说非时解脱的增上缘。因此以殊胜，由某些欲漏以镇伏方式解脱的意思。彼即某些时解脱获得者，如前所说时解脱者，因依非时解脱的殊胜而意为时解脱施设。彼，即非时解脱增上缘时解脱获得者。由彼殊胜时解脱。"如是成为解脱"中"如是"字是因义。因为成为如是解脱，所以应得时解脱施设，以因建立已了知义。为使此义由差别方面更加明显而说"但凡夫"等。其中"由现行性"是由现行的生起。彼，即得禅的凡夫。
如果因再返性而凡夫不说为时解脱，那么因没有彼，为何阿罗汉不如是说？为此说"但阿罗汉"等。"彼非因性"是指彼等解脱，或彼时解脱性的非因性。"一切"是指纯观行者、止行者及得八解脱者。外内性是依相对而成，应依说者意趣所摄取的相，因此说"外"是出世间之外。
3."非色之外的色"中，应知以色声摄取彼处色相、遍色等，以非色声摄取除第一、第三无色处所缘及非色蕴、涅槃之外的。不被对治的烦恼贼所盗的禅即是心匣。或者应知"定"以定为首而说禅。
4.此中"以自己相应的放逸"，对于不还者是指对增上善法不恭敬、不持续作等。但对漏尽者是以如是放逸相似，或以如是不恭敬作。那应由他无努力而知。因为彼等最上人已平息一切努力。"时时"是时中时中。因为这是处格的具格语和对格语。"不成就"是由不能入定。"彼"是指由"因为彼等"等所说的此注释语。"由彼"是由如前所引的经。
5.为阐明应说"诸法"的意趣而说"此中"等。其中"此中"是指在"退法、不退法"此二词中。"其中"是指在"动法、不动法"二词中。即使语言不同，义理语言也有不同，因此说"或仅由义理语言的差别"。但此处通过把握义理语言而应把握的显示义没有差别，由此成就它们是异门。
7-8."定思"是由彼思而生起定并入定。因此说"彼等策励"。念以守护为现起，因此说"念是......守护"。因此说"以一守护，以有念心而住"。如是彼说"观察善不善诸法的趣向"。

11. Aggamaggaṭṭhopi itaramaggaṭṭhā viya anupacchinnabhayattā bhayūparatavohāraṃ labhatīti āha ‘‘arahattamaggaṭṭho ca…pe… bhayūparato’’ti.

12.Kecīti tihetukapaṭisandhike mandabuddhike sandhāyāha. Tena vuttaṃ ‘‘duppaññāti iminā gayhantī’’ti. Dubbalā paññā yesaṃ te duppaññāti.

14. Aniyatadhammasamannāgatasseva paccayavisesena niyatadhammapaṭilābhoti āha ‘‘yattha…pe… hontī’’ti. Tadabhāvāti niyatāniyatavomissāya pavattiyā abhāvā.

16.Pariyādiyitabbānīti pariyādakena maggena khepetabbāni. Taṇhādīnaṃ palibudhanādikiriyāya matthakappattiyā sīsabhāvo veditabbo, nibbānassa pana visaṅkhārabhāvato saṅkhārasīsatā. Tenāha ‘‘saṅkhāravivekabhūto nirodho’’ti. Keci pana ‘‘saṅkhārasīsaṃ nirodhasamāpattī’’ti vadanti, taṃ tesaṃ matimattaṃ paññattimattassa sīsabhāvānupapattito taduddhañca saṅkhārappavattisabbhāvato. Saha viyāti ekajjhaṃ viya. Etena sama-saddassa atthamāha. Sahattho hesa sama-saddo. Saṃsiddhidassanenāti saṃsiddhiyā niṭṭhānassa uparamassa dassanena.

Idhāti imissā puggalapaññattipāḷiyā, imissā vā tadaṭṭhakathāya. Kilesapavattasīsānanti kilesasīsapavattasīsānaṃ. Tesu hi gahitesu itarampi pariyādiyitabbaṃ kilesabhāvena pariyādiyitabbatāsāmaññena ca gahitameva hotīti kilesavaṭṭapariyādānena maggassa itaravaṭṭānampi pariyādiyanaṃ. Vaṭṭupacchedakena maggeneva hi jīvitindriyampi anavasesato nirujjhatīti. Kasmā panettha pavattasīsaṃ visuṃ gahitanti codanaṃ sandhāyāha ‘‘pavattasīsampī’’tiādi. Odhiso ca anodhiso ca kilesapariyādāne sati sijjhamānā paccavekkhaṇavārā tena nipphādetabbāti vuttā. Tenevāha ‘‘kilesapariyādānasseva vārā’’ti. Idāni tamatthaṃ āgamena sādhento ‘‘vimuttasmi’’ntiādimāha. Cuticittena hotīti idaṃ yathāvuttassa kilesapariyādānasamāpanabhūtassa paccavekkhaṇavārassa cuticittena paricchinnattā vuttaṃ, tasmā cuticittena paricchedakena paricchinnaṃ hotīti attho.

17.Tiṭṭheyyāti na upagaccheyya. Ṭhānañhi gatinivatti. Tena vuttaṃ ‘‘nappavatteyyā’’ti.

18. Payirupāsanāya bahūpakārattā payirupāsitabbattā.

20. Aggavijjā yassa anadhigatavijjādvayassa hoti, so ce pacchā vijjādvayaṃ adhigacchati, tassa paṭhamaṃ adhigatavijjādvayassa viya atevijjatābhāvā yadipi nippariyāyatā tevijjatā, paṭhamaṃ adhigatavijjādvayassa pana sā savisesāti dassento ‘‘yāya katakiccatā’’tiādimāha. Tattha aggavijjāti āsavakkhayañāṇaṃ, aggamaggañāṇameva vā veditabbaṃ. Sā ca tevijjatāti yojanā.

22.Tatthevāti saccābhisambodhe eva.



我来将这段巴利文直译成简体中文：
11. 最上道者也如其他道者一样，因为恐惧未断尽而得恐惧止息之称，因此说"阿罗汉道者......恐惧止息"。
12. "某些"是指三因结生的钝慧者而说。因此说"以'钝慧'而摄取"。钝慧即是慧力弱的人。
14. 具足不定法者由特殊缘而得定法，因此说"若......成就"。"彼无"是指定不定混杂的转起无。
16. "应遍尽"是指应由遍尽道所尽。应知头首性是由贪等的障碍等作用达到顶点，但涅槃因是无为性故为行之首。因此说"行寂离性的灭"。但有些人说"行首是灭尽定"，那只是他们的想法，因为施设性不能成为首，且其上仍有诸行转起。"与......一起"是如一起。由此说明"等"字的义。此"等"字是"与"义。"由圆满见"是由见圆满、究竟、止息。
"此中"是指在此补特伽罗施设经文中，或在此注释中。"烦恼转起诸首"是烦恼首和转起首。因为摄取彼等时，其他应遍尽也由烦恼性和应遍尽性的共同而被摄取，所以道由烦恼轮遍尽而遍尽其他轮。因为由断轮的道，命根也无余灭尽。为何此中别取转起首？考虑此质问而说"转起首"等。分别和无分别烦恼遍尽时成就的省察转，由彼而成就，因此说"只是烦恼遍尽的转"。现在以圣教证成彼义而说"在解脱"等。"以死心"，这是说如前所说烦恼遍尽所成的省察转为死心所限定，因此意为以死心为限定者所限定。
17. "应住"是不应趣向。因为住是趣向的止息。因此说"不应转起"。
18. 因亲近有大利益故应亲近。
20. 为显示最上明对未得二明者来说，若后得二明，虽非比喻义的三明性，如先得二明者，但彼特胜，因此说"由彼作已办性"等。其中应知"最上明"是漏尽智，或最上道智。"彼三明性"为关联。
22. "即彼处"是仅在谛现观中。

24.Tanti nirodhasamāpattilābhino ubhatobhāgavimuttatāvacanaṃ. Vuttalakkhaṇūpapattikoti dvīhi bhāgehi dve vāre vimuttoti evaṃ vuttalakkhaṇena upapattito yuttito samannāgato. Eseva nayoti yathā catunnaṃ arūpasamāpattīnaṃ ekekato nirodhato ca vuṭṭhāya arahattaṃ pattānaṃ vasena pañca ubhatobhāgavimuttā vuttā, tathā sekkhabhāvaṃ pattānaṃ vasena pañca kāyasakkhino hontīti katvā vuttaṃ.

Dassanakāraṇāti iminā ‘‘disvā’’ti ettha tvā-saddo hetuatthoti dasseti yathā ‘‘sīhaṃ disvā bhayaṃ hotī’’tiādīsu. Dassane sati parikkhayo, nāsatīti āha ‘‘dassanāyattaparikkhayattā’’ti. Purimakiriyāti āsavānaṃ khayakiriyāya purimakiriyā. Samānakālattepi hi kāraṇakiriyā phalakiriyāya purimasiddhā viya voharīyati. Tato nāmakāyato muccanato. Yato hi yena muccitabbaṃ, taṃ nissito hotīti vuttaṃ ‘‘nāmanissitako’’ti. Tassāti kāyadvayavimuttiyā ubhatobhāgavimuttabhāvassa. Arūpaloke hi ṭhitārahantavasenāyamattho vutto. Tenāha ‘‘sutte hī’’tiādi.

Dvīhi bhāgehīti vikkhambhanasamucchedabhāgehi. Dve vāreti kilesānaṃ vikkhambhanasamucchindanavasena dvikkhattuṃ. Kilesehi vimuttoti idaṃ paṭhamatatiyavādānaṃ vasena vuttaṃ, itaraṃ dutiyavādassa. Arūpajjhānaṃ yadipi rūpasaññādīhi vimuttaṃ taṃsamatikkamādinā pattabbattā, pavattinivārakehi pana kāmacchandādīhiyevassa vimutti sātisayāti dassento ‘‘nīvaraṇasaṅkhātanāmakāyato vimutta’’nti āha. Yañcāpi arūpajjhānaṃ rūpaloke vivekaṭṭhatāvasenapi rūpakāyato vimuttaṃ, taṃ pana rūpapaṭibandhachandarāgavikkhambhaneneva hotīti vikkhambhanameva padhānanti vuttaṃ ‘‘rūpataṇhāvikkhambhanenarūpakāyato ca vimuttattā’’ti. Ekadesena ubhatobhāgavimuttaṃ nāma hoti samucchedavimuttiyā abhāvā.

25. ‘‘Sattisayo’’ti viya samudāye pavatto vohāro avayavepi dissatīti dassento āha ‘‘aṭṭhavimokkhekadesena…pe… vuccatī’’ti.

26.Phuṭṭhānanti phassitānaṃ, adhigatānanti attho. Antoti antasadiso phassanāya parakālo. Tadanantaro hi tappariyosāno viya hotīti. Kālavisayo cāyaṃ anta-saddo, na pana kālattho. Tenāha ‘‘adhippāyo’’ti. Nāmakāyekadesatoti nīvaraṇasaṅkhātanāmakāyekadesato. Ālocito pakāsito viya hoti vibandhavikkhambhanena ālocane pakāsane samatthassa ñāṇacakkhuno adhiṭṭhānasamuppādanato. Na tu vimuttoti vimuttoti na vuccateva.

28.Imaṃ pana nayanti ‘‘apica tesa’’ntiādinā āgatavidhiṃ. Yena visesenāti yena kāraṇavisesena. Soti diṭṭhippattasaddhāvimuttānaṃ yathāvutto paññāya viseso. Paṭikkhepo kato kāraṇassa avibhāvitattā. Ubhatobhāgavimutto viya, paññāvimutto viya vā sabbathā avimuttassa sāvasesavimuttiyampi diṭṭhippattassa viya paññāya sātisayāya abhāvato saddhāmattena vimuttabhāvo daṭṭhabbo. Saddhāya adhimuttoti idaṃ āgamanavasena saddhāya adhikabhāvaṃ sandhāya vuttaṃ, maggādhigamato panassa paccakkhameva ñāṇadassanaṃ.



我来将这段巴利文直译成简体中文：
24."彼"是指得灭尽定者的俱分解脱说。"具足所说相"是由两分两次解脱，如是具足、相应于所说相的道理。"此即是方法"是说如从四无色定各一和灭定出定而证阿罗汉的五种俱分解脱者，同样对得有学性者而说五种身证者。
"见的因"由此显示"见"中的"tvā"字是因义，如在"见狮子而生恐惧"等中。有见则遍尽，无则不然，因此说"依见而有遍尽"。"前行作"是漏尽作的前行作。因为即使是同时，因作用也说如先成就于果作用。由彼名身解脱。因为由何应解脱，即依止彼，所以说"依止名"。"彼"是指由两身解脱成为俱分解脱。因为此义是就住于无色界的阿罗汉而说。因此说"因为在经中"等。
"由两分"是由镇伏和断除分。"两次"是由烦恼的镇伏和断除两次。"从烦恼解脱"是就第一第三说而说，其他是就第二说。无色禅虽由超越色想等而应证得，因而从色想等解脱，但它殊胜的解脱是从欲贪等能障碍转起者，因此说"从称为盖的名身解脱"。虽然无色禅由住于离色界而从色身解脱，但那只是由镇伏色系缘爱染而有，所以镇伏为主，因此说"由镇伏色爱而从色身解脱"。由于无断除解脱，称为部分俱分解脱。
25.如"剑匠"，用于总体的言说也见于部分，因此说"以八解脱的部分......称为"。
26."所触"是已触、已证的意思。"边际"是如边际的触知后时。因为彼无间即如彼终了。此边际字是时的境，而非时的义。因此说"意趣"。"从名身部分"是从称为盖的名身部分。由于镇伏障碍而生起能在明了显现中胜任的智眼的住立，所以如被观察、显现。"但非解脱"是不说为解脱。
28."此方法"是由"复次彼等"等而来的方式。"由何殊胜"是由何因殊胜。"彼"是见至者、信解脱者如前所说的慧殊胜。因为未显明因而作否定。如俱分解脱者，或如慧解脱者，对于一切方面未解脱者，即使在有余解脱中，如见至者没有殊胜慧，应知仅由信而解脱。"信增上"这是就趣向而说信的增上性，但从道证得来说，他有现见的智见。

31. ‘‘Sototi ariyamaggassa nāma’’nti nippariyāyena taṃsamaṅgī sotāpannoti adhippāyena codako ‘‘api-saddo kasmā vutto’’ti codanaṃ uṭṭhāpetvā ‘‘nanū’’tiādinā attano adhippāyaṃ vivarati. Itaro ‘‘nāpanna’’ntiādinā pariharati. Samannāgato eva nāma lokuttaradhammānaṃ akuppasabhāvattā. Itarehīti dutiyamaggaṭṭhādīhi. So evāti paṭhamaphalaṭṭho eva. Idhāti imasmiṃ sattakkhattuparamaniddese. Sotaṃ vā ariyamaggaṃ ādito panno adhigatoti sotāpannoti vuccamāne dutiyamaggaṭṭhādīnaṃ nattheva sotāpannabhāvāpatti. Sutte pana sotaṃ ariyamaggaṃ ādito mariyādaṃ amuñcitvāva panno paṭipajjatīti katvā maggasamaṅgī ‘‘sotāpanno’’ti vutto. Pariyāyena itaropi tassa aparihānadhammattā sotāpannoti veditabbaṃ. Pahīnāvasiṭṭhakilesapaccavekkhaṇāya samudayasaccaṃ viya dukkhasaccampi paccavekkhitaṃ hoti saccadvayapariyāpannattā kilesānanti āha ‘‘catusaccapaccavekkhaṇādīna’’nti. Ādi-saddena phalapaccavekkhaṇauparimaggaphaladhamme ca saṅgaṇhāti.

32.Mahākulamevāti uḷārakulameva vuccati ‘‘kulīno kulaputto’’tiādīsu viya.

33. Sajjhānako aparihīnajjhāno kālakato brahmalokūpago hutvā vaṭṭajjhāsayo ce, uparūpari nibbattitvā nibbāyatīti āha ‘‘anāgāmisabhāgo’’ti. Yato so jhānānāgāmīti vuccati. Tenāha ‘‘anāvattidhammo’’ti.

36. Parayoge tvā-saddo tadanto hutvā ‘‘parasaddayoge’’ti vutto, appatvāti vuttaṃ hotīti ‘‘appattaṃ hutvā’’ti iminā vuccati.

37.Tenāti ‘‘upahaccā’’ti padena. Nanu ca vemajjhātikkamo ‘‘atikkamitvā vemajjha’’nti iminā pakāsito hotīti adhippāyo.



我来将这段巴利文直译成简体中文：
31. "流是圣道的名称"，以无比喻义那具足者为预流者的意趣，质问者提出"为何说'api'字"的质问，以"岂非"等显明自己的意趣。另一者以"非得"等回答。因出世间法不动性故，称为具足者。"由其他"是由第二道者等。"即彼"是仅初果者。"此中"是在此最多七有的详说中。若说"流即圣道，最初得、证者为预流者"，则第二道者等绝不成为预流者。但在经中说道具足者为"预流者"，是因为不舍最初界限而得、行圣道流。应知其他者也由比喻义，因为是不退法性而为预流者。由观察已断余烦恼，如集谛也观察苦谛，因为烦恼属于二谛，因此说"四谛观察等"。以"等"字摄取果观察和上位道果法。
32. "仅大家族"即说殊胜家族，如在"良家、族子"等中。
33. 具禅者未失禅而死，成为往生梵世者，若有轮回意乐，则往上生起而般涅槃，因此说"类似不还"。因为他称为禅那不还。因此说"不返法"。
36. 在"para"声结合时，"tvā"字成为其末，说为"在para声结合"，即说"未得"，因此以"成为未得"而说。
37. "由彼"是由"upahacca"词。难道不是以"超越中间"而显示中间的超越吗？这是其意趣。

40.Taṇhāvaṭṭasotā taṇhāvaṭṭabandhā. Tassāti sotassa. Sambandhe cetaṃ sāmivacanaṃ. Uddhaṃsotassa uparibhavūpagatā ekaṃsikāti āha ‘‘yattha vā tattha vā gantvā’’ti. Tassāti uddhaṃsotassa. Tatthāti avihesu. Lahusālahusagatikāti lahukālahukāyugatikā, lahukālahukañāṇagatikā vā. Uppajjitvāva nibbāyanakādīhīti ādi-saddena ‘‘ākāsaṃ laṅghitvā nibbāyatī’’tiādinā vuttā tisso upamā saṅgaṇhāti. Antarāupahaccaparinibbāyīhi adhimattatā, uddhaṃsotato anadhimattatā ca asaṅkhārasasaṅkhāraparinibbāyīnaṃ na veditabbāti yojanā. Te evāti antarāupahaccaparinibbāyiuddhaṃsotā eva. Yadi evaṃ asaṅkhārasasaṅkhāraparinibbāyīnaṃ upamāvacanena tato mahantatarehi kasmā vuttanti codanaṃ sandhāyāha ‘‘tato mahanta…pe… dassanattha’’nti.

Tenāti ‘‘no cassa, no ca me siyā’’ti vacanena. Tenāti vā yathāvuttena tassa atthavacanena. Imassa dukkhassāti imassa sampati vattamānassa viññāṇādidukkhassa. Udayadassanaṃ ñāṇaṃ. Catūhipīti ‘‘no cassā’’ti catūhi padehi. Yaṃ atthīti yaṃ paramatthato vijjati . Tenāha ‘‘bhūtanti sasabhāva’’nti, bhūtanti khandhapañcakanti attho. Yathāha ‘‘bhūtamidanti, bhikkhave, samanupassathā’’ti. Vivaṭṭamānaso viviccamānahadayo taṇhādisotato nivattajjhāsayo. Upekkhako hotīti cattabhariyo viya puriso bhayaṃ nandiñca pahāya udāsino hoti.

Avisiṭṭheti hīne. Visiṭṭheti uttame. ‘‘Bhave’’ti vatvā ‘‘sambhave’’ti vuccamānaṃ avuttavācakaṃ hotīti dassento ‘‘paccuppanno’’tiādimāha. Bhūtameva vuccatīti yaṃ bhūtanti vuccati, tadeva bhavoti ca vuccati, bhavati ahosīti vā. Sambhavati etasmāti sambhavo. Tadāhāro tassa bhavassa paccayo. Anukkamena maggapaññāyāti vipassanānukkamena laddhāya ariyamaggapaññāya. Tenāti sekkhena.

Ekakaniddesavaṇṇanā niṭṭhitā.

2. Dukaniddesavaṇṇanā

63.Kassacīti kassacipi. Kathañcīti kenaci pakārena, vikkhambhanamattenāpīti vuttaṃ hoti. Ajjhattaggahaṇassāti attānaṃ adhikicca uddissa pavattaggāhassa.

83.Purimaggahitanti ‘‘karissati me’’tiādinā cittena paṭhamaṃ gahitaṃ. Taṃ katanti taṃ tādisaṃ upakāraṃ. Puññaphalaṃ upajīvanto kataññupakkhe tiṭṭhatīti vuttaṃ ‘‘puññaphalaṃ anupajīvanto’’ti.

90. Guṇapāripūriyā paripuṇṇo yāvadattho idha tittoti āha ‘‘niṭṭhitakiccatāya nirussukko’’ti.

Dukaniddesavaṇṇanā niṭṭhitā.

3. Tikaniddesavaṇṇanā

91.Sesasaṃvarabhedenāti kāyikavācasikavītikkamato sesena saṃvaravināsena. So pana dvāravasena vuccamāno manodvāriko hotīti āha ‘‘manosaṃvarabhedenā’’ti. Idāni taṃ pakārabhedena dassento ‘‘satisaṃvarādibhedena vā’’ti āha, muṭṭhasaccādippavattiyāti attho. Yaṃ kiñci sabhāvabhūtaṃ caritampi ‘‘sīla’’nti vuccatīti akusalassapi sīlapariyāyo vutto.

94.Samānavisayānanti paṭhamaphalādiko samāno evarūpo visayo etesanti samānavisayā, tesaṃ.

107.Tadattho tappayojano lokuttarasādhakoti attho. Tassa paramatthasāsanassa. Mūlekadesattāti mūlabhāvena ekadesattā.

118.Unnaḷo uggatatucchamāno.

123. Sīlassa anuggaṇhanaṃ aparisuddhiyaṃ sodhanaṃ apāripūriyaṃ pūraṇañcāti āha ‘‘sodhetabbe ca vaḍḍhetabbe cā’’ti. Adhisīlaṃ nissāyāti adhisīlaṃ nissayaṃ katvā uppannapaññāya.



我来将这段巴利文直译成简体中文：
40. 爱轮转流即爱轮转束缚。"彼"是指流。这是属格语。说"无论往何处"是因为上流者趣向上界是确定的。"彼"是指上流者。"彼处"是在无烦天。"轻快轻趣"是指寿命短暂轻快，或智慧轻快。以"生已即般涅槃等"中"等"字摄取"跳越虚空而涅槃"等所说的三个譬喻。中般涅槃者、临般涅槃者的殊胜性，及上流者的非殊胜性，不应知无行般涅槃者、有行般涅槃者，这是关联。"即彼等"即中般涅槃者、临般涅槃者、上流者。如果这样，为何以比喻语说无行、有行般涅槃者比彼更大？考虑此质问而说"为显示......比彼更大"。
"由彼"是由"若非有,则我非有"之语。或"由彼"是由如前所说彼义语。"此苦"是此现在转起的识等苦。见生起是智。"由四"是由"若非有"等四句。"所有"是胜义中存在。因此说"已有即自性"，已有即五蕴的意思。如说"诸比丘，观此已有"。离心即心离，从爱等流转起离心意乐。"成为舍"即如舍弃妻子的人，舍弃恐惧和喜，成为无关。
"无殊胜"是低劣。"殊胜"是最上。说明说"有"后说"生"成为未说说者而说"现在"等。"只说已有"是说所说已有即说为有，或为有、为曾有。"从此生"是生的所依。彼食是彼有的缘。"依次由道慧"是由观次第所得圣道慧。"由彼"是由有学。
一法详说注释终。
2. 二法详说注释
63. "任何"即任何人。"任何方式"即以任何方式，即说仅以镇伏。"内取"是对自己就自己而转起的执取。
83. "先所取"是以"将为我"等心先所取。"彼所作"是如是的帮助。说"不受用福果"是因为受用福果时住于知恩分。
90. 说"由完成作用而无热恼"是因为功德圆满而满足所需此处而满足。
二法详说注释终。
3. 三法详说注释
91. "余护破"是除身语违犯外的护持破坏。那由门而说是意门，因此说"意护破"。现在以种类差别显示彼而说"或以念护等差别"，即失念等转起的意思。任何自性所成的行为也说为"戒"，因此说不善也是戒的同义语。
94. "同境"是初果等为同样如是的境界，彼等的。
107. "彼义彼目的"即出世间成就的意思。彼即胜义教法。"为根一分"即以根性为一分。
118. "高慢"是生起虚妄慢。
123. 说"应清净和应增长"是因为戒的摄受是在不清净时清净、在不圆满时圆满。"依增上戒"是以增上戒为所依而生起的慧。

124.Gūthasadisattameva dasseti, na gūthakūpasadisattanti adhippāyo. Gūthavaseneva hi kūpassapi jigucchanīyatāti. Ayañca attho gūtharāsiyeva gūthakūpoti imasmiṃ pakkhe navattabbo siyā.

130. Sarabhaṅgasatthārādayo rūpabhavādikāmādipariññaṃ katvā paññapento lokiyaṃ pariññaṃ sammadeva paññapentīti āha ‘‘yebhuyyena na sakkontī’’ti. Asamatthabhāvaṃ vā sandhāya no ca paññāpetuṃ sakkontīti vuttanti yojanā.

Tikaniddesavaṇṇanā niṭṭhitā.

4. Catukkaniddesavaṇṇanā

133.Parenāti aññena, āṇattenāti attho. Āṇattiyā attanā cāti āṇāpakassa āṇattiyā, attanā ca āṇattena kataṃ tañca tassa āṇāpakassa yaṃ vacīpayogena katanti yojanā. Āṇattiyā pāpassāti āṇāpanavasena pasutapāpassa.

148.Desanāya karaṇabhūtāya. Dhammānanti desanāya yathābodhetabbānaṃ sīlādidhammānaṃ.

152.Anantaranti ñāṇassa upaṭṭhitanti anantaraṃ vuttaṃ. Kiṃ pana tanti āha ‘‘vacana’’nti. Lujjatīti idaṃ yena kāraṇena loka-saddo tadatthe pavatto, taṃ dassetīti āha ‘‘kāraṇayutta’’nti.

156.Sahitāsahitassāti kusalasaddayogena sāmivacanaṃ bhummattheti dassento āha ‘‘sahitāsahiteti attho’’ti. Sahitabhāsanena desakasampatti, sahitāsahitakosallena sāvakasampatti veditabbā. Parisasampattipi ñāṇasampannassa dhammakathikassa paṭibhānasampadāya kāraṇaṃ hotīti āha ‘‘sāvakasampattiyā bodhetuṃ samatthatāyā’’ti.

157.Kusaladhammehīti samathavipassanādhammehi. Catuttho vutto, yo neva saṅghaṃ nimanteti, na dānaṃ deti.

166.Yamidaṃ ‘‘kālenā’’ti vuttanti ‘‘yo tattha avaṇṇo, tampi bhaṇati kālena. Yopi tattha vaṇṇo, tampi bhaṇati kālenā’’ti yaṃ idaṃ pāḷiyaṃ vuttaṃ, tatra tasmiṃ vacane vākye yo puggalo ‘‘kālena bhaṇatī’’ti vutto, so kīdisoti vicāraṇāya tassa dassanatthaṃ ‘‘kālaññū hotī’’tiādi pāḷiyaṃ vuttanti dassento saṅgahe āhāti yojanā.

168.Pubbuppannapaccayavipattīti tasmiṃ attabhāve paṭhamuppannapaccayavipatti. Tesaṃ vipatti pavattappaccayavipattīti yojanā.

173.Tesanti pahīnāvasiṭṭhakilesānaṃ. Vimuttidassanameva hoti vimuttiatthattā taṃdassanassa.

174.Tantāvutānaṃ vatthānanti niddhāraṇe sāmivacanaṃ.

178.Nāmakāyoti nāmasamūho. Idameva ca dvayanti sīlasaṃvarapūraṇaṃ, sājīvāvītikkamanañcāti idameva dvayaṃ. Tatoti sājīvāvītikkamanato. Kathāya haliddarāgādisadisatāti yojanā. Tenāha ‘‘na puggalassā’’ti.

179.Iti-saddenāti ‘‘dārumāsako’’ti ettha vuttaiti-saddena. Evaṃpakāreti imināpi salākādike saṅgaṇhāti.

181.Avisaṭasukhanti avikkhepasukhaṃ.

187.Khandhadhammesūti saṅkhatadhammesu. Tadalābhenāti maggaphalālābhena. Atthenāti sīlādiatthena.

Catukkaniddesavaṇṇanā niṭṭhitā.

5. Pañcakaniddesavaṇṇanā

191.Yathā tesu paṭipajjitabbanti tesu pañcasu puggalesu yathārahaṃ upameyyopamādassanamukhena hitūpadesapaṭipattiyā yathā aññehi paṭipajjitabbanti attho. Kiriyāvācī ārambha-saddo adhippeto, na ‘‘ārambhakattussa kasāvapucchā’’tiādīsu viya dhammavācīti āha ‘‘ārambhakiriyāvācako saddo’’ti. ‘‘Nirujjhantī’’ti vuttattā ‘‘maggakiccavasenā’’ti vuttaṃ.

192.Gahaṇaṃ ‘‘evameta’’nti sampaṭicchanaṃ.

199.Na evaṃ sambandho asamānajātikattā.

Pañcakaniddesavaṇṇanā niṭṭhitā.

6. Chakkaniddesavaṇṇanā



我来将这段巴利文直译成简体中文：
124. 显示仅如粪便相似，非如粪便坑相似，这是意趣。因为仅以粪便性故，坑也是可厌恶的。这意义若说仅是粪便堆即粪便坑，在此情况下则不应说。
130. 如舍利弗尊师等，已作色有等和欲等遍知，而说世间遍知时，正确地说"大多不能"。或关联是因为不能说明无能力性。
三法详说注释终。
4. 四法详说注释
133. "由他"是由别人，即被命令者。"被命令"是命令者的命令，自身也被命令，即命令者以语言作的，这是关联。"被命令的罪"是因命令而造作的罪。
148. 作为说法的方式。"诸法"是说法中应如理了知的戒等法。
152. "无间"是智已现前，故说"无间"。"何者"是说"语言"。"破坏"是显示以何因缘"世"字用于此义。
156. "与不与"是以善语结合的属格和处格，显示其意。通过与语结合显示说法者成就，通过与不与的善巧显示听众成就。听众成就对于有智慧的法说者的应答能力也是因，因此说"为显示听众成就的能力"。
157. "善法"是止观等法。第四所说是既不邀请僧伽，也不布施。
166. 关于"时"所说的，即"彼处有非赞，亦说于时。彼处有赞，亦说于时"，在此语句中，哪个人被说为"于时说"，为考察其性质，因此在文中说明"知时"等，是为显示其相。
168. "先生起缘失"是在彼有身中最初生起的缘失。"彼等失"是正在生起的缘失。
173. "彼等"是已断余烦恼者。解脱见即是解脱义，因为见即是彼。
174. "彼等的布施处"是在限定中的属格。
178. "名身"是名的总集。"此二"即戒护圆满和正命不犯。"彼处"是从正命不犯。关联是如黄丹等相似性的说法。因此说"非关个人"。
179. "以'如此'字"是如"木钱"中所说的"如此"字。"如此类"也摄取如签等。
181. "不散乐"是无散乱乐。
187. "蕴法中"是有为法。"彼得"是道果得。"义"是戒等义。
四法详说注释终。
5. 五法详说注释
191. "如何应行"是在此五人中，如应该以譬喻、本喻显示的方式，为利益教导，如他人应行。"起始行为语"字是意在动作，非如"起始作者问罪"等中的法语，因此说"起始行为语"。因说"灭"，故说"以道作用"。
192. "领受"是"如是"的同意。
199. 非如此相连，因为不是同类。
五法详说注释终。
6. 六法详说注释

202.Idaṃ saccābhisambodhādikaṃ saṅgahitaṃ hoti phalassa hetunā avinābhāvato. Tenāha ‘‘sāma’’ntiādi. Anācariyakena attanā uppāditenāti idaṃ sabbaññutaññāṇe vijjamānaguṇakathanaṃ, na tabbidhuradhammantaranivattanaṃ tathārūpassa aññassa abhāvato. Tenassa sācariyakatā, parato ca uppatti paṭikkhittāti imamatthamāha ‘‘tatthā’’tiādinā. Tattha sācariyakattaṃ parūpadesahetukatā, parato uppatti upadesena vināpi sannissāya nibbattīti ayametesaṃ viseso.

Chakkaniddesavaṇṇanā niṭṭhitā.

7. Sattakaniddesavaṇṇanā

203.Kusalesu dhammesūti ādhāre bhummaṃ, na visayeti dassento ‘‘kusalesu dhammesu antogadhā’’ti āha. Idāni visayalakkhaṇaṃ etaṃ bhummanti dassento ‘‘bodhipakkhiyadhammesu vā’’tiādimāha. ‘‘Tadupakāratāyā’’ti idaṃ kusalesu dhammesu sādhetabbesūti imamatthaṃ sandhāya vuttaṃ. Ummujjanapaññāyāti ummujjāpanapaññāya, ummujjanākārena vā pavattapaññāya. Tenevāti ummujjanamattattā eva. Yathā hi ñāṇuppādo saṃkilesapakkhato ummujjanaṃ, evaṃ saddhuppādopīti āha ‘‘saddhāsaṅkhātameva ummujjana’’nti. Cittavāroti cittappabandhavāro. Paccekaṃ ṭhānavipassanāpataraṇapatigādhappattiniṭṭhattā tesaṃ puggalānaṃ ‘‘aneke puggalā’’ti vuttaṃ. Kasmā? Tenattabhāvena arahattassa aggahaṇato. Tatiyapuggalādibhāvanti ummujjitvā ṭhitapuggalādibhāvaṃ.

Sattakaniddesavaṇṇanā niṭṭhitā.

10. Dasakaniddesavaṇṇanā

209.Sotāpannādayoti vuttavisesayuttā sotāpannasakadāgāmijhānānāgāmino. Asā…pe… panāti ettha pana-saddo visesatthadīpano. Tena ‘‘ajjhattasaṃyojanānaṃ samucchinnattā’’ti idaṃ visesaṃ dīpetīti veditabbaṃ.

Dasakaniddesavaṇṇanā niṭṭhitā.

Puggalapaññattipakaraṇa-anuṭīkā samattā.

Kathāvatthupakaraṇa-anuṭīkā

Ganthārambhavaṇṇanā

Samudāye ekadesā antogadhāti samudāyo tesaṃ adhiṭṭhānabhāvena vutto yathā ‘‘rukkhe sākhā’’ti dasseti ‘‘kathāsamudāyassā’’tiādinā. Tattha kathānanti tisso kathā vādo jappo vitaṇḍāti. Tesu yena pamāṇatakkehi pakkhapaṭipakkhānaṃ patiṭṭhāpanapaṭikkhepā honti, so vādo. Ekādhikaraṇā hi aññamaññaviruddhā dhammā pakkhapaṭipakkhā yathā ‘‘hoti tathāgato paraṃ maraṇā, na hoti tathāgato paraṃ maraṇā’’ti (dī. ni. 

我来将这段巴利文直译成简体中文：
202. 此真谛现观等被摄取，因为果与因不相离。因此说"自身"等。"由无师自生"，这是说一切智智中存在的功德，非遮遣相反的其他法，因为无如是其他。因此说明彼有师性及后起被遮遣的此义，以"其中"等。其中有师性是由他人教导因性，从他生起是即使无教导也依止而生，这是彼等的差别。
六法详说注释终。
7. 七法详说注释
203. "于善法中"是处格，非境界，显示说"摄入善法中"。现在显示这是境界相的处格而说"或于菩提分法"等。"彼等帮助性"是关于善法中应成就的此义而说。"出没慧"是使出没慧，或以出没行相而转起的慧。"即由彼"是仅由出没性。如智生起是从杂染分出没，信生起亦然，因此说"即称为信的出没"。"心转"是心相续转。因为各自的住、观、度、到达、究竟成就，故说彼等补特伽罗为"诸补特伽罗"。为何？因为以彼身不得阿罗汉果。"第三补特伽罗等性"是已出没住立补特伽罗等性。
七法详说注释终。
10. 十法详说注释
209. "预流者等"是具所说殊胜的预流者、一来者、禅那不还者。"无余者"中"pana"字表示殊胜义。由此应知显示"因内结已断尽"此殊胜。
十法详说注释终。
补特伽罗施设论复注终。
论事论复注
绪论注
总体中部分摄入，总体以所住立性而说，如"树中枝"，以"论总体"等显示。其中"论"是三论：论议、辩论、诡辩。其中以量论证明反方和遮遣的是论议。因为具同一所依的相互矛盾法是对立反方，如"如来死后存在,如来死后不存在"等(长部)。

1.65). Nānādhikaraṇā pana aññamaññaviruddhāpi pakkhapaṭipakkhā nāma na honti yathā ‘‘aniccaṃ rūpaṃ, niccaṃ nibbāna’’nti. Yena chalajātiniggahaṭṭhānehi pakkhapaṭipakkhānaṃ patiṭṭhāpanaṃ paṭikkhepārambho, so jappo. Ārambhamattamevettha, na atthasiddhīti dassanatthaṃ ārambhaggahaṇaṃ. Yāya pana chalajātiniggahaṭṭhānehi paṭipakkhapaṭikkhepāya vāyamanti, sā vitaṇḍā. Tattha atthavikappupapattiyā vacanavighāto chalaṃ yathā ‘‘navakambaloyaṃ puriso, rājā no sakkhī’’ti evamādi . Dūsanabhāsā jātayo, uttarapatirūpakāti attho. Niggahaṭṭhānāni parato āvi bhavissanti. Evaṃ vādajappavitaṇḍappabhedāsu tīsu kathāsu idha vādakathā ‘‘kathā’’ti adhippetā. Sā ca kho aviparītadhammatāya patiṭṭhāpanavasena, na viggāhikakathābhāvenāti veditabbaṃ. Mātikāṭhapanenevāti uddesadesanāya eva. Ṭhapitassāti desitassa. Desanā hi desetabbamatthaṃ vineyyasantānesu ṭhapanato nikkhipanato ṭhapanaṃ, nikkhepoti ca vuccati.

Ganthārambhavaṇṇanā niṭṭhitā.

Nidānakathāvaṇṇanā

Parinibbānameva…pe… vuttaṃ. Abhinnasabhāvampi hi atthaṃ tadaññadhammato visesāvabodhanatthaṃ aññaṃ viya katvā voharanti yathā ‘‘attano sabhāvaṃ dhārentīti dhammā’’ti (dha. sa. aṭṭha. 1). Sāti asaṅkhatā dhātu. Karaṇabhāvena vuttā yathāvuttassa upasamassa sādhakatamabhāvaṃ sandhāya. Dhammavādī…pe… dubbalatā vuttā tathārūpāya paññāya bhāve tādisānaṃ pakkhabhāvābhāvato. Laddhiyāti ‘‘atthi puggalo saccikaṭṭhaparamatthena, parihāyati arahā arahattā’’tiādiladdhiyā. Suttantehīti devatāsaṃyuttādīhi. Liṅgākappabhedaṃ parato sayameva vakkhati.

Bhinditvā mūlasaṅgahanti mūlasaṅgītiṃ vināsetvā, bhedaṃ vā katvā yathā sā ṭhitā, tato aññathā katvā. Saṅgahitato vā aññatrāti mūlasaṅgītiyā saṅgahitato aññatra. Tenāha ‘‘asaṅgahitaṃ sutta’’nti. Nītatthaṃ yathārutavasena viññeyyatthattā. Neyyatthaṃ vipariṇāmadukkhatādivasena niddhāretabbatthattā. Tīhi ṭhānehīti ‘‘sūrā satimanto idha brahmacariyavāso’’ti (a. ni. 

我来将这段巴利文直译成简体中文：
但不同所依虽相互矛盾也不称为对立反方，如"色无常，涅槃常"。以六种诡辩处建立反方和遮遣开始的是辩论。取"开始"仅为显示此中只有开始，无义成就。以六种诡辩处致力于遮遣对反的是诡辩。其中以义分别成就的语言破坏是诡辩，如"此人是新毛织物，王非我们的证人"等。恶说是种类，即似反驳。遮遣处后当明显。如是在论议、辩论、诡辩三种论中，此处意指论议为"论"。应知那是以建立不颠倒法性，非以诤论性。"仅以立纲要"是仅以说列举。"已立"是已说。说法因将所说义置立、安放于所化相续中，故称为置立、安放。
绪论注终。
因缘论注
"般涅槃即......说"。虽是不分性义，为了从其他法了知殊胜性而如别的说，如"持自性故为法"。"彼"是无为界。以作具性说，是关于如前所说寂止的最胜成就性。"法说者......弱性"因有如是慧时无如是之人的立场。"见"即"真实究竟有补特伽罗，阿罗汉退失阿罗汉果"等见。"经"即天神相应等。相状和不合适的差别后自当说。
"破坏根本结集"是灭根本结集，或作分裂如彼住立，从彼成异。或"从结集外"是从根本结集所结集外。因此说"未结集经"。了义因依文义可知。未了义因依无常苦等应决定。"由三处"即以"此梵行住勇猛具念"等。

9.21) evaṃ vuttehi tīhi kāraṇehi. Aññaṃ sandhāya bhaṇitanti ekaṃ pabbajjāsaṅkhātaṃ brahmacariyavāsaṃ sandhāya bhaṇitaṃ. Aññaṃ atthaṃ ṭhapayiṃsūti sabbassapi brahmacariyavāsassa vasena ‘‘natthi devesu brahmacariyavāso’’tiādikaṃ (kathā. 269) aññaṃ atthaṃ ṭhapayiṃsu. Suttañca aññaṃ sandhāya bhaṇitaṃ tato aññaṃ sandhāya bhaṇitaṃ katvā ṭhapayiṃsu, tassa atthañca aññaṃ ṭhapayiṃsūti evamettha yojanā veditabbā. Suññatādīti ādi-saddena aniccatādiṃ saṅgaṇhāti.

Gambhīraṃ ekadesaṃ mahāpadesaparivārādiṃ. Ekacce sakalaṃ abhidhammaṃ vissajjiṃsu chaḍḍayiṃsu seyyathāpi suttantikā. Te hi taṃ na jinavacananti vadanti. Kathāvatthussa savivādattetiādi heṭṭhā nidānaṭṭhakathāya āgatanayaṃ sandhāya vuttaṃ. Keci pana puggalapaññattiyāpi savivādattaṃ maññanti. ‘‘Tatiyasaṅgītito pubbe pavattamānānaṃ vasenā’’ti idaṃ kasmā vuttaṃ, nanu tatiyasaṅgītito pubbepi taṃ mātikārūpena pavattateva? Niddesaṃ vā sandhāya tathā vuttanti veditabbaṃ. Aññānīti aññākārāni abhidhammapakaraṇādīni akariṃsu, pavattantānipi tāni aññathā katvā paṭhiṃsūti attho . Mañjusirīti idaṃ kasmā vuttaṃ. Na hi taṃ nāmaṃ piṭakattayaṃ anuvattantehi bhikkhūhi gayhati? Itarehi gayhamānampi vā sāsanikapariññehi na sāsanāvacaraṃ gayhatīti katvā vuttaṃ. Nikāyanāmanti mahāsaṅghikādinikāyanāmaṃ, duttaguttādivagganāmañca.

Saṅkantikānaṃ bhedo suttavādīti saṅkantikānaṃ anantare eko nikāyabhedo suttavādī nāma bhijjittha. Sahāti ekajjhaṃ katvā, gaṇiyamānāti attho.

Uppanne vāde sandhāyāti tatiyasaṅgītikāle uppanne vāde sandhāya. Uppajjanaketi tato paṭṭhāya yāva saddhammantaradhānā etthantare uppajjanake. Suttasahassāharaṇañcettha paravādabhañjanatthañca sakavādapatiṭṭhāpanatthañca. Suttekadesopi hi ‘‘sutta’’nti vuccati samudāyavohārassa avayavesupi dissanato yathā ‘‘paṭo daḍḍho, samuddo diṭṭho’’ti ca. Te panettha suttapadesā ‘‘atthi puggalo attahitāya paṭipanno’’tiādinā āgatā veditabbā.

Nidānakathāvaṇṇanā niṭṭhitā.

Mahāvaggo

1. Puggalakathā

1. Suddhasaccikaṭṭho

1. Anulomapaccanīkavaṇṇanā

1. Sambarādīhi pakappitavijjā, tathābhisaṅkhatāni osadhāni ca ‘‘māyā’’ti vuccanti, idha pana māyāya āhitavisesā abhūtaññeyyākārā adhippetāti dassento ‘‘māyāya amaṇiādayo maṇiādiākārena dissamānā māyāti vuttā’’ti āha. Saccaññeva saccikaṃ, so eva attho aviparītassa ñāṇassa visayabhāvaṭṭhenāti saccikaṭṭho. Tenāha ‘‘bhūtaṭṭho’’ti. Aviparītabhāvato eva paramo padhāno atthoti paramattho, ñāṇassa paccakkhabhūto dhammānaṃ aniddisitabbasabhāvo. Tena vuttaṃ ‘‘uttamattho’’ti.

Atthīti vacanasāmaññenāti ‘‘atthi puggalo attahitāya paṭipanno’’tiādīsu (a. ni. 

我来将这段巴利文直译成简体中文：
124. 仅显示相似粪便，而非相似粪坑，这是意趣。因为仅依粪便而有坑的可厌性。若粪堆即粪坑，则此义不应说。
130. 说"大多不能"是因为沙罗槃伽师等宣说色有等欲等遍知时，善宣说世间遍知。或关联应为：关于无能性而说"不能宣说"。
三法详说注释终。

4.96; kathā. 22) ‘‘atthī’’ti pavattavacanasāmaññena. Atthavikappupapattiyā vacanavighāto chalanti vadanti. Patiṭṭhaṃ pacchindantoti hetuṃ dūsento, ahetuṃ karontoti attho. Hetu hi paṭiññāya patiṭṭhāpanato patiṭṭhā, taṃ pana hetuṃ atthamattato dassento ‘‘yadi saccikaṭṭhenā’’tiādimāha. Payogato pana dūsanena saddhiṃ parato āvi bhavissati. Okāsaṃ adadamānoti yathānurūpaṃ yuttiṃ vattuṃ avasaraṃ adento. Atha vā patiṭṭhaṃ pacchindanto, paṭiññaṃ eva parivattentoti attho. Upalabbhati puggaloti hi sakavādiṃ uddissa paravādino paṭiññāva na yuttā appasiddhattā visesitabbassa. Tenevāha ‘‘anupalabbhaneyyato na tava vādo tiṭṭhatīti nivattento’’ti. Rūpañca upalabbhati…pe… dassetīti etena paravādinā adhippetahetuno viparītatthasādhakattaṃ dasseti.

Upalabbhamānaṃ nāma hotīti ākārato taṃākāravantānaṃ anaññattāti adhippāyo. Aññathāti ākāra, ākāravantānaṃ bhede. Etissāti ‘‘tato so puggalo upalabbhati saccikaṭṭhaparamaṭṭhenā’’ti evaṃ vuttāya dutiyapucchāya. Esa visesoti yo yathāvutto dvinnaṃ pucchānaṃ visayassa sabhāvākārabhedo, esa dvinnaṃ pucchānaṃ viseso. Sabhāvadhammānaṃ sāmaññalakkhaṇena abhinnānampi salakkhaṇato bhedoyevāti aññadhammassa aññenākārena na kadācipi upalabbho bhaveyya. Yadi siyā, aññattameva na siyāti ruppanādisapaccayādiākārena anupalabbhamānopi puggalo attano bhūtasabhāvaṭṭhena upalabbhatevāti vadantaṃ paravādinaṃ pati ‘‘yo saccikaṭṭho’’tiādi codanā anokāsāti dassento āha ‘‘yathā pana…pe… niggaho ca na kātabbo’’ti. Tattha niggahoti ‘‘ājānāhi niggaha’’nti evaṃ vuttaniggaho, parājayāropanena paravādino niggaṇhananti attho.

Svāyaṃ pana yasmā tassa vādāparādhahetuko, tasmā taṃ dassetuṃ aṭṭhakathāyaṃ dosāparādhapariyāyehi vibhāvito. Avajānanañhettha niggahaṭṭhānaṃ. Tathā hi paṭiññāhāni, paṭiññāntaraṃ, paṭiññāvirodho, paṭiññāsaññāso, hetvantaraṃ, atthantaraṃ, niratthakaṃ, aviññātatthaṃ, asambandhatthaṃ, appattakālaṃ, ūnaṃ, adhikaṃ, punaruttaṃ, ananubhāsanaṃ, aviññātaṃ, appaṭibhā, vikkhepo, matānuññā, anuyuñjitabbassa upekkhanaṃ, ananuyuñjitabbassa anuyogo, apasiddhantaraṃ, hetvābhāsā cāti dvāvīsati niggahaṭṭhānāni ñāyavādino vadanti.


我来将这段巴利文直译成简体中文：
以"有"的一般语言，如"有为自利而行的补特伽罗"等中的"有"。说以义分别成就的语言破坏为诡辩。"切断所依"是破坏因，即使成无因。因为因以建立主张故为所依，显示彼因仅是义而说"若以真实义"等。但从运用与破坏一起后将明显。"不给机会"是不给说适当理由的机会。或"切断所依"即转变主张。因为"补特伽罗可得"对于自说者来说,对方的主张不合理,因为所限定者未成立。因此说"以不可得性使你的论不成立而转回"。以"色可得...显示"显示对方所意指的因有相反义的证成性。
"称为可得"意指形相与具彼形相者无差异。"异"是形相与具形相者的差别。"此"是如说"由此彼补特伽罗以真实究竟义可得"的第二问。"此差别"是如前所说两问境界的自性形相差别,此是两问的差别。自性法虽以共相无差别,但由自相有差别,故异法决不能以异相可得。若有,即无异性,因此对说"虽以变坏等缘等相不可得,补特伽罗以自真实自性可得"的对方,"若真实义"等呵责无余地,因此说"如......不应作遮责"。其中"遮责"是如说"了知遮责"的遮责,即以加败北而遮止对方的意思。
此因是他的论过失因,因此注释以过失罪过同义语显示。此中轻蔑是遮责处。如是舍主张、异主张、主张相违、主张混乱、异因、异义、无义、不知义、不相应义、未至时、不足、过多、重说、不复说、不知、无对、散乱、认许见、舍应问、问不应问、未成立同义、似因,说法者说此二十二遮责处。


Tattha visadisūdāharaṇadhammānujānanaṃ paṭhamudāharaṇe paṭiññāhāni. Paṭiññātatthapaṭisedhe tadaññatthaniddeso paṭiññāntaraṃ. Paṭiññāviruddhahetukittanaṃ paṭiññāvirodho. Paṭiññātatthāpanayanaṃ paṭiññāsaññāso. Avisesavutte hetumhi paṭisiddhe visesahetukathanaṃ hetvantaraṃ. Adhikatatthānupayogiatthakathanaṃ atthantaraṃ. Mātikāpāṭho viya atthahīnaṃ niratthakaṃ. Tikkhattuṃ vuttampi sakkhipaṭivādīhi aviditaṃ aviññātatthaṃ. Pubbāparavasena sambandharahitaṃ asambandhatthaṃ. Avayavavipallāsavacanaṃ appattakālaṃ. Avayavavikalaṃ ūnaṃ. Adhikahetūdāharaṇaṃ adhikaṃ. Ṭhapetvā anuvādaṃ saddatthānaṃ punappunaṃ vacanaṃ atthāpannavacanañca punaruttaṃ. Parisāya viditassa tīhi vuttassa apaccudāhāro ananubhāsanaṃ. Yaṃ vādinā vuttaṃ parisāya viññātaṃ paṭivādinā duviññātaṃ, taṃ aviññātaṃ. Taṃvādinā vattabbe vutte paravādino paṭivacanassa anupaṭṭhānaṃ appaṭibhā. Kiccantarappasaṅgena kathāvicchindanaṃ vikkhepo. Attano dosānujānanena parapakkhassa dosappasañjanaṃ paramatānujānanaṃ matānuññā. Niggahappattassa niggaṇhanaṃ anuyuñjitabbassa upekkhanaṃ. Sampattaniggahassa aniggahaṭṭhāne ca niggaṇhanaṃ anuyuñjitabbassa anuyogo. Ekaṃ siddhantamanujānitvā aniyamato tadaññasiddhantakathāppasañjanaṃ apasiddhantaraṃ. Asiddhā anekantikā viruddhā ca hetvābhāsā, hetupatirūpakāti attho. Tesañca kathanaṃ niggahaṭṭhānanti.

Imesu dvāvīsatiyā niggahaṭṭhānesu idaṃ paṭiññāya apanayanato sayameva paccakkhānato paṭiññāsaññāso nāma niggahaṭṭhānaṃ. Tenevāha ‘‘avajānaneneva niggahaṃ dassetī’’ti. Asiddhattāti etena paccakkhato anumānato ca puggalassa anupalabbhamāha. Na hi so paccakkhato upalabbhati. Yadi upalabbheyya, vivādo eva na siyā, anumānampi tādisaṃ natthi, yena puggalaṃ anumineyyuṃ. Tathā hi taṃ sāsaniko puggalavādī vadeyya ‘‘puggalo upalabbhati, atthi puggalo’’ti bhagavatā vuttattā rūpavedanādi viya. Yañhi bhagavatā ‘‘atthī’’ti yadi vuttaṃ, taṃ paramatthato atthi yathā taṃ rūpaṃ vedanā saññā saṅkhārā viññāṇaṃ. Yaṃ pana paramatthato natthi, na taṃ bhagavatā ‘‘atthī’’ti vuttaṃ yathā taṃ pakativādiādīnaṃ pakatiādīti, taṃ micchā. Ettha hi yadi vohārato puggalassa atthibhāvo adhippeto, siddhaṃ sādhanaṃ, atha paramatthato, asiddho hetu tathā avuttattā. Viruddho ca tassa aniccasaṅkhatapaṭiccasamuppannādibhāvāsādhanato rūpavedanādīsu tathā diṭṭhattātiādinā tassa ahetukabhāvasseva pākaṭabhāvato.

Yaṃ pana bāhirakā puthu aññatitthiyā vadanti. Attheva ca paramatthato attā ñāṇābhidhānassa pavattiyā nimittabhāvato rūpādi viya. Atha vā attātirittapadatthantaro rūpakkhandho khandhasabhāvattā yathā taṃ itarakkhandhā. Yañhettha padatthantaraṃ, so puggaloti adhippāyo.


我来将这段巴利文直译成简体中文：
其中举不同喻例法认可为第一例中的舍主张。遮遣已许义而说明其他义为异主张。说与主张相违的因为主张相违。移除已许义为主张混乱。当无差别因被遮时说差别因为异因。说与所论义无关的义为异义。如纲要文无义为无义。虽说三次对证者和反论者不知为不知义。前后无关联为不相应义。颠倒支分语为未至时。支分不足为不足。因喻过多为过多。除随说外重复说语音义及已含义为重说。不反说众所知已说三次为不舍说。说者所说众已知而反论者难知为不知。当说者应说时说而对方无对词为无对。以他事牵连而断论为散乱。认可自过而使他方有过为认许见。舍应遮责为舍应问。不应遮责处遮责为问不应问。许一定义而不确定说其他定义为未成立同义。不成立、不定、相违为似因,即似因相。说彼等为遮责处。
在此二十二遮责处中,此因移除主张,自行否认,故名主张混乱遮责处。因此说"以轻视显示遮责"。"因不成立"由此说补特伽罗不可由现量和比量得。因为他不可由现量得。若可得,则无诤论,也无如此比量,可由此推知补特伽罗。如是,持教补特伽罗论者可说:"补特伽罗可得,因为世尊说'有补特伽罗'如色受等。凡世尊说'有'者,胜义有,如色受想行识。凡胜义无者,世尊不说'有',如自性论者等的自性等",这是错误的。此中若意指世俗有补特伽罗,能证已成;若胜义,因不成立,因为未如是说。也相违,因为不能证成其无常、有为、缘生等性,因为如是见于色受等,如是由显示其无因性。
但诸外道异教徒说:真实胜义有我,因为是智言说的所缘如色等。或色蕴异于我余事物,因为蕴性如余蕴。此中意为:凡是异事物,即是补特伽罗。


Ettha ca purimassa hetuno paññattiyā anekantikatā asiddhatā ca. Na hi asato sakavādinaṃ pati paramatthato ñāṇābhidhānappavattiyā nimittabhāvo sijjhati. Vohārato ce, tadasiddhasādhanatā rūpādisabhāvavinimuttarūpopi puggalo na hotīti evamādiviruddhatthatā. Pacchimassa pana hetuno sādhetabbatthasāmaññapariggahe siddhasādhanatā, rūpakkhandhato padatthantarato paramatthantarabhūtavedanādisambhavassa icchitattā ca. Tabbisesapariggahe ca sakavādinaṃ pati udāharaṇābhāvo paraparikappitajīvapadatthavirahato. Itarakkhandhānaṃ vedanādivinimuttaubhayasiddhajīvapadatthasahitopi rūpakkhandho na hoti itarakkhandhā viyāti viruddhatthatā ca.

Yaṃ pana kāṇādā ‘‘sukhādīnaṃ nissayabhāvato’’ti anumānaṃ vadanti, te idaṃ vattabbā – kiṃ sukhādīnaṃ attani paṭibaddhaṃ yato sukhādinissayatāya attā anumīyati. Yadi uppādo, evaṃ sante sabbepi sukhādayo ekato eva bhaveyyuṃ kāraṇassa sannihitabhāvato aññanirapekkhato ca. Atha aññampi kiñci indriyādikāraṇantaramapekkhitabbaṃ, tadeva hotu kāraṇaṃ, kimaññena adiṭṭhasāmatthiyena parikappitena payojanaṃ. Atha pana tesaṃ attādhīnā vuttīti vadeyyuṃ, evampi na sijjhati udāharaṇābhāvato. Na hi rūpādivinimutto tādiso koci sabhāvadhammo sukhādisannissayabhūto atthi, yato attano attatthasiddhiyā udāharaṇaṃ apadiseyyuṃ. Iminā nayena asamāsapadābhidheyyattātiādīnampi ayuttattā nivāretabbā. Tathā ‘‘aññassa saccikaṭṭhassa asiddhattā’’ti iminā ca pakatiaṇuādīnampi bāhiraparikappitānaṃ asiddhatā vuttāvāti veditabbā. Kathaṃ pana tesaṃ asiddhīti? Pamāṇena anupalabbhanato. Na hi paccakkhato pakati siddhā kapilassapi isino tassa apaccakkhabhāvassa kāpilehi anuññāyamānattā.

Yaṃ pana ‘‘atthi padhānaṃ bhedānaṃ anvayadassanato sakalakalāpamattaṃ viyā’’ti te anumānaṃ vadanti. Iminā hi bhedānaṃ satvādīnaṃ vijjamānapadhānatā paṭiññātā. Ettha ca vuccate – sakalādīnaṃ padhānaṃ tabbibhāgehi kiṃ aññattaṃ, udāhu anaññanti, kiñcettha yadi aññattaṃ, sabbo loko padhānamayoti samayavirodho siyā, saṇṭhānabhedena aññattha paṭijānanato na dosoti ce? Taṃ na, valayakaṭakādisaṇṭhānabhedepi kanakābhedadassanato. Na hi saṇṭhānaṃ vatthubhedanimittaṃ tassa anupādānattā. Yaṃ yassa bhedanimittaṃ, na taṃ tassa anupādānaṃ yathā suvaṇṇamattikādighaṭādīnaṃ suvaṇṇaghaṭo mattikāghaṭo koseyyapaṭo kappāsapaṭoti ca sādhetabbadhammarahitañca udāharaṇaṃ. Na hi padhānekakāraṇapubbakattaṃ sakalādīnaṃ pakativādino siddhaṃ, nāpi kāpilānaṃ kathañci aññattānujānanato. Anaññatte pana udāharaṇābhāvo. Na hi tadeva sādhetabbaṃ tadeva ca udāharaṇaṃ yuttaṃ, anvayadassanampi asiddhaṃ. Na hi tadeva tena anvitaṃ yujjati. Padhānena anvayadassanampi asiddhaṃ paravādinoti guṇassa padhānassa ananujānanato. Atha yaṃ kiñci kāraṇaṃ padhānaṃ ‘‘padhīyati ettha phala’’nti, evampi asiddhameva kāraṇe phalassa atthibhāvānanujānanato, hetuno ca asiddhanissayatāparābhimatabhedānanujānanato. Atha visesena kāraṇāyattavuttitā phalassa sādhīyati, na kiñci viruddhaṃ dhammānaṃ yathāsakaṃ paccayena paṭiccasamuppattiyā icchitattāti.


我来将这段巴利文直译成简体中文：
此中前因对施设有不定性和不成立性。因为对自说者来说,非有者胜义上不成为智言说转起的所缘。若世俗,则能证已成,离色等自性的补特伽罗也不有,如是等有相违义。后因则在摄取所证共相时有能证已成性,因为欲求从色蕴异事物有胜义异的受等。在摄取彼差别时,对自说者无譬喻,因为离他所计我事物。具有离受等两者成立我事物的色蕴也不如余蕴,故有相违义。
勝论师说"因为是乐等所依"的推理,应对他们说:乐等与我有何关联而由乐等所依性推知我?若是生起,如是一切乐等应同时有,因为因已近且不待他。若须待根等其他因,即以彼为因,何须别的未见功能所计?若说彼等依我而住,如是也不成立因无譬喻。因为无离色等如是某自性法为乐等所依,由此举例证成我性。以此理趣应遮遣"复合语不为所诠"等的不应理。如是应知以"因其他真实义不成立"也说明自性、极微等外道所计不成立。如何不成立?因为无量所得。因为现量不成立自性,甚至迦毗罗仙人,因为迦毗罗派承认他无现量性。
他们说推理:"有胜因,因见诸差别随顺,如整体聚集"。此中承认差别的有情等有胜因性。此中说:整体等的胜因与彼等差别是异还是不异?此中若异,一切世间应成胜因,若说因形状差别于他处承认故无过,不然,因见环钏等形状差别中金无差别。因为形状非事物差别因,因为它非所取。若是差别因者,即非不取,如金土等瓶等中金瓶土瓶丝衣棉衣。且譬喻离所证法,因为自性论者不成立整体等唯以胜因为因,也非迦毗罗派以某方式承认异性。若不异则无譬喻。因为不应即所证为譬喻,见随顺也不成立。因为即彼不应与彼相随。见与胜因随顺也不成立,因为对方不承认胜因性质。若说任何因是胜因因为"果置立于此",如是也不成立,因为不承认果有在因中,且因不成立所依性和对方所许差别。若说特别证明果依因而住,无相违,因为欲求诸法如其因缘而缘生。


Apica pakativādino ‘‘satvarajatamasaṅkhātānaṃ tiṇṇaṃ guṇānaṃ samabhāvo pakati, sā ca niccā satvādivisamasabhāvato aniccato mahatādivikārato anaññā’’ti paṭijānanti. Sā tesaṃ vuttappakārā pakati na sijjhati tato viruddhasabhāvato vikārato anaññattā. Na hi assassa visāṇaṃ dīghaṃ, tañca rassato govisāṇato anaññanti vuccamānaṃ sijjhati. Kiñca bhiyyo? Tiṇṇaṃ ekabhāvābhāvato. Satvādiguṇattayato hi pakatiyā anaññattaṃ icchantānaṃ tesaṃ satvādīnampi pakatiyā anaññattaṃ āpajjati, na ca yuttaṃ tiṇṇaṃ ekabhāvoti. Evampi pakati na sijjhati. Kathaṃ? Anekadosāpattito. Yadi hi byattasabhāvato vikārato abyattasabhāvā pakati anaññā, evaṃ sante hetumantatā aniccatā abyāpitā sakiriyatā anekatā nissitatā liṅgatā sāvayavatā paratantratāti evamādayo aneke dosā pakatiyā āpajjanti, na jātivikārato anaññā paṭijānitabbā. Tathā ca sati samayavirodhoti kappanāmattaṃ pakatīti asiddhā sāti niṭṭhamettha gantabbaṃ.

Pakatiyā ca asiddhāya taṃnimittakabhāvena vuccamānā mahatādayopi asiddhā eva. Yathā ca pakati mahatādayo ca, evaṃ issarapajāpatipurisakālasabhāvaniyatiyadicchādayopi. Etesu hi issaro tāva na sijjhati upakārassa adassanato. Sattānañhi jātiyaṃ mātāpitūnaṃ bījakhettabhāvena kammassa hīnatādivibhāgakaraṇena, tato parañca utuāhārānaṃ brūhanupatthambhanena, indriyānaṃ dassanādikiccasādhanena upakāro dissati, na, evamissarassa. Hīnatādivibhāgakaraṇamissarassāti ce? Taṃ na, asiddhattā. Yathāvutto upakāraviseso issaranimmito, na kammunāti sādhanīyametaṃ. Itaratrāpi samānametanti ce? Na, kammato phalaniyamasiddhattā . Sati hi katūpacite kammasmiṃ tattha yaṃ akusalaṃ, tato hīnatā, yaṃ kusalaṃ, tato paṇītatāti siddhametaṃ. Issaravādināpi hi na sakkā kammaṃ paṭikkhipituṃ.

Apicetassa lokavicittassa issaranimmānabhāve bahū dosā sambhavanti. Kathaṃ? Yadi sabbamidaṃ lokavicittaṃ issaranimmitaṃ, saheva vacanena pavattitabbaṃ, na kamena. Na hi sannihitakāraṇānaṃ phalānaṃ kamena uppatti yuttā, kāraṇantarāpekkhāya issarassa sāmatthiyahāni. Cakkhādīnaṃ cakkhuviññāṇādīsu kāraṇabhāvo na yutto. Karotīti hi kāraṇanti. Issaro eva ca kārakoti sabbakāraṇānaṃ kāraṇabhāvahāni. Yehi puthuvisesehi issaro pasīdeyya, tesañca sayaṃkāratā āpajjati, tathā sabbesaṃ hetukānaṃ kāraṇabhāvo. Yañjetaṃ nimmānaṃ, tañcassa attadatthaṃ vā siyā, paratthaṃ vā siyā. Attadatthatāyaṃ attano issarabhāvahāni akatakiccatāya isitāvasitābhāvato. Tena vā nimmitena yaṃ attano kātabbaṃ, taṃ kasmā sayameva na karoti. Paratthatāyaṃ pana paro nāmettha loko evāti kimatthiyaṃ tassa nirayādirogādivisādinimmānaṃ. Yā cassa issaratā, sā sayaṃkatā vā siyā paraṃkatā vā ahetukā vā. Tattha sayaṃkatā ce, tato pubbe anissarabhāvāpatti. Paraṃkatā ce, pacchāpi anissarabhāvāpatti sauttaratā ca siyā. Ahetukā ce, na kassaci anissaratāti evamissarassapi asiddhi veditabbā.


我会将这段巴利文直译成简体中文：
那些主张自然论的人认为："三德，即善、激情和昏暗的平衡状态是自性，而且这自性是常住的，与善等不同性质无异，与大等变异无异。"他们所说的这种自性是不成立的，因为与相违的性质及变异无异。就像不能说马的角是长的，而这长又与短和牛角无异。更何况是什么？是因为三者不能成为一体。对于那些主张自性与善等三德无异的人来说，善等三者也会变成与自性无异，而三者合一是不合理的。如此，自性也就不能成立。怎么说呢？因为会导致诸多过失。如果显现性质的变异与未显现性质的自性无异，那么这样一来，具有因性、无常性、不遍性、有作用性、多样性、依存性、特征性、有部分性、依他性等诸多过失就会落在自性上，所以不能承认与类别变异无异。如此一来就会与教义相违，所以自性只是臆想而已，应当得出自性不成立的结论。
既然自性不成立，那么被说为以此为因缘的大等诸法也都不成立。如同自性和大等诸法一样，主宰神、生主、神我、时间、自性、宿命、偶然等诸法也是如此。在这些中，首先主宰神是不成立的，因为看不到其作用。因为在众生的出生中，可以看到父母作为种子和田地的作用，业以造作低劣等差别，其后时节和食物有滋养和支持的作用，诸根有实现见等作用的作用，但是看不到主宰神有这样的作用。如果说低劣等差别是主宰神所造作的话？这是不对的，因为不能成立。应当证明所说的殊胜作用是主宰神所创造的，而不是业力所致。如果说在其他方面也是相同的话？不对，因为从业得果的必然性是成立的。因为当有所造作的业存在时，其中不善导致低劣，善导致殊胜，这是成立的。即使是主宰神论者也不能否定业。
而且，如果说这世间的种种是主宰神所造，就会产生许多过失。怎么说呢？如果这一切世间种种都是主宰神所造，就应该随言即生，而不是次第生起。因为对于具备因缘的诸果，次第生起是不合理的，若期待其他因缘就意味着主宰神能力的缺损。眼等诸根对眼识等的因性是不合理的。因为所谓因就是能作者。既然主宰神是唯一作者，就导致一切因缘都失去因性。凡是使主宰神欢喜的种种差别，也会成为自作，如此一来一切有因法的因性也是如此。至于这个创造，可能是为了自利，也可能是为了他利。若是为了自利，由于无所作为就丧失了主宰性，因为缺乏主宰力和自在力。他为什么不自己去做应当由其所造之物来做的事？若是为了他利，这里的他指的就是世间，那么为什么要创造地狱等、疾病等、毒等呢？而且他的主宰性，可能是自作的，也可能是他作的，也可能是无因的。其中若是自作，则在此之前就会成为非主宰；若是他作，则之后也会成为非主宰，而且会有更高位；若是无因，则谁都可以成为主宰。如此应当了知主宰神也是不成立的。


Yathā ca issaro, evaṃ pajāpati puriso ca. Nāmamattameva hettha viseso. Tehi vādīhi pakappitaṃ yadidaṃ ‘‘pajāpati puriso’’ti. Taṃnimittakaṃ pana lokappavattiṃ icchantānaṃ pajāpativāde purisavāde ca issaravāde viya dosā asiddhi ca vidhātabbā. Yathā cete issarādayo, evaṃ kālopi asiddho lakkhaṇābhāvato. Paramatthato hi vijjamānānaṃ dhammānaṃ sabhāvasaṅkhātaṃ lakkhaṇaṃ upalabbhati. Yathā pathaviyā kathinatā, na evaṃ kālassa, tasmā natthi paramatthato kāloti. Kālavādī panāha ‘‘vattanālakkhaṇo kālo’’ti. So vattabbo ‘‘kā panāyaṃ vattanā’’ti. So āha ‘‘samayamuhuttādīnaṃ pavattī’’ti. Tampi na, rūpādīhi atthantarabhāvena aniddhāritattā. Paramatthato hi aniddhāritasabhāvassa vattanālakkhaṇatāyaṃ sasavisāṇādīnampi taṃlakkhaṇatā āpajjeyya.

Yaṃ pana vadanti kāṇādā ‘‘aparasmiṃ aparaṃ yugapadi ciraṃ khippamiti kālaliṅgānīti liṅgasabbhāvato atthi kālo’’ti, taṃ ayuttaṃ liṅgino anupalabbhamānattā. Siddhasambandhesu hi liṅgesu liṅgamattaggahaṇena liṅgini avabodho bhaveyya. Na ca kenaci aviparītacetasā tena liṅgena saha kadāci kālasaṅkhāto liṅgī gahitapubboti. Ato na yuttaṃ ‘‘liṅgasabbhāvato atthi kālo’’ti. ‘‘Aparasmiṃ apara’’ntiādikassa visesassa nimittabhāvato yuttanti ce? Na, paṭhamajātatādinimittakattā tassa. Na ca paṭhamajātatādi nāma koci dhammo atthi aññatra samaññāmattatoti nattheva paramatthato kālo. Kiñca bhiyyo, bahūnaṃ ekabhāvāpattito. Atītādivibhāgena hi lokasamaññāvasena bahū kālabhedā. Tvañcetaṃ ekaṃ vadasīti bahūnaṃ ekabhāvābhāvato nattheva paramatthato kālo. Tathā ekassa anekabhāvāpattito. Yo hi ayaṃ ajja vattamānakālo, so hiyyo anāgato ahosi, sve atīto bhavissati. Hiyyo ca vattamāno ajja atīto ahosi, tathā sve vattamānopi aparajja. Na cekasabhāvassa anekasabhāvatā yuttāti asiddho paramatthato kālo. Dhammappavattiṃ pana upādāya kappanāmattasiddhāya lokasamaññāya atītādivibhāgato voharīyatīti vohāramattakoti daṭṭhabbo.

Sabhāvaniyatiyadicchādayopi asiddhā. Kiṃ kāraṇā? Lakkhaṇābhāvā. Na hi sabhāvato niyatiyadicchā sambhavati. Aññathā evaṃvidho koci bhāvo atthi ce, tesaṃ sabhāvasaṅkhātena lakkhaṇena bhavitabbaṃ, patiṭṭhāpakahetunā ca na catthi. Kevalaṃ panete vādā vimaddiyamānā ahetuvāde eva tiṭṭhanti, na cāhetukaṃ lokavicittaṃ visesābhāvappasaṅgato. Ahetukabhāve hi pavattiyā yvāyaṃ narasuranirayatiracchānādīsu indriyādīnaṃ viseso, tassa abhāvo āpajjati, na cāyaṃ paṇḍitehi icchito. Kiñca? Diṭṭhabhāvato. Diṭṭhā hi cakkhādito cakkhuviññāṇādīnaṃ bījādito aṅkurādīnaṃ pavatti, tasmāpi hetutovāyaṃ pavatti. Tathā pure pacchā ca abhāvato. Yato yato hi paccayasāmaggito yaṃ yaṃ phalaṃ nibbattati, tato pubbe pacchā ca na tassa nibbatti sambhavati, kiñca bahunā. Yadi ahetuto pavatti siyā, ahetukā pavattīti imāpi vācā yathāsakapaccayasamavāyato pure pacchā ca bhaveyyuṃ, na ca bhavanti aladdhappaccayattā, majjhe eva ca bhavanti laddhappaccayattā. Evaṃ sabbepi saṅkhatā dhammāti na sijjhati ahetuvādo. Tasmiñca asiddhe pavattiyā ahetubhāvo viya ahetupariyāyavisesabhūtā sabhāvaniyatiyadicchādayopi asiddhā eva hontīti veditabbā.


我来将这段巴利文直译成简体中文：
如同主宰神一样，生主和神我也是如此。这里的差别仅仅是名称不同。这些论者所设想的就是所谓的"生主"和"神我"。对于那些认为世间的运行是以此为因的人来说，在生主论和神我论中，应当指出与主宰神论一样的过失和不成立。如同这些主宰神等一样，时间也是不成立的，因为缺乏特征。因为从胜义谛来说，只有实有的诸法才具有所谓的自性特征。就像地具有坚硬性一样，时间却不是这样，所以从胜义谛来说时间是不存在的。但时间论者说："时间以运行为特征。"应当问他："什么是运行？"他说："是刹那、须臾等的运行。"这也不对，因为无法确定它与色等诸法有所区别。因为从胜义谛来说，对于性质无法确定的东西，如果说它以运行为特征，那么兔角等也会具有这种特征。
勝论师所说："在后者中有后者、同时、久远、迅速等是时间的标志，由于有标志所以时间存在"，这是不合理的，因为找不到具有标志者。因为只有在已经确立关系的标志中，仅仅通过把握标志就能了解具有标志者。但是没有任何心智未颠倒的人曾经通过这些标志把握过所谓的时间这个具有标志者。因此说"由于有标志所以时间存在"是不合理的。如果说由于"在后者中有后者"等特殊性作为根据而合理？不对，因为这是以先生等为根据的。除了世俗言说之外，并没有所谓的先生等这样的法，所以从胜义谛来说根本没有时间。更何况是什么？是因为多者会成为一。因为依世间言说，通过过去等区分有许多时间的差别。而你说它是一，由于多不能成为一，所以从胜义谛来说根本没有时间。同样，因为一者会成为多。因为今天的现在时，昨天是未来，明天将成为过去。昨天的现在在今天成为过去，同样明天的现在在后天也是如此。一个本质不可能有多个本质，所以从胜义谛来说时间是不成立的。应当了知，依据诸法的运行，仅仅是依世俗言说而成立的想象，从过去等差别而言说，只是言说而已。
自性、宿命、偶然等也是不成立的。为什么？因为缺乏特征。因为从自性来说，宿命和偶然是不可能的。否则，如果有这样的存在，它们就应当具有所谓的自性特征，也应当有能成立的因，但都没有。这些学说在被驳斥时最终都落入无因论，而世间的种种不可能无因，因为会导致无差别的过失。因为如果是无因，那么在人、天、地狱、畜生等中诸根等的差别就会不存在，而这不是智者所认可的。还有什么？因为可见的缘故。因为可以看到从眼等产生眼识等，从种子等产生芽等的生起，所以这种生起是有因的。同样，因为在之前和之后都不存在。因为任何果都是从任何因缘和合而生，在那之前和之后都不可能生起，何须多言。如果是无因生起，那么"无因生起"这些言语在获得各自因缘和合之前和之后也应当存在，但是因为未得因缘所以不存在，只在中间因缘具足时才存在。如此一切有为法都是如此，所以无因论是不成立的。当这个不成立时，应当了知，如同生起无因一样，作为无因同义词的自性、宿命、偶然等也都是不成立的。


Yaṃ pana kāṇādā ‘‘paramāṇavo niccā, tehi dviaṇukādiphalaṃ nibbattati, tañca aniccaṃ , tassa vasenetaṃ lokavicitta’’nti vadanti, tampi micchāparikappamattaṃ. Na hi paramāṇavo nāma santi aññatra bhūtasaṅghātā. So pana aniccova, na ca niccato aniccassa nibbatti yuttā tassa kāraṇabhāvānupapattito tathā adassanato ca. Yadi ca so kassaci kāraṇabhāvaṃ gaccheyya, anicco eva siyā vikārāpattito. Na cāyaṃ sambhavo atthi, yaṃ vikāraṃ anāpajjantameva kāraṇaṃ phalaṃ nibbatteyyāti. Vikārañce āpajjati, kutassa niccatāvakāso, tasmā vuttappakārā paramāṇavo sattā aniccā, aññepi niccādibhāvena bāhirakehi parikappitā asiddhā evāti veditabbaṃ. Tena vuttaṃ ‘‘dhammappabhedato pana aññassa saccikaṭṭhassa asiddhattā’’ti.

Etthāha ‘‘yadi paramatthato puggalo na upalabbhati, evaṃ pana puggale anupalabbhamāne atha kasmā bhagavā ‘atthi puggalo attahitāya paṭipanno’ti (a. ni. 4.95; kathā. 22), ‘cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmi’nti (a. ni. 

我将这段巴利文直译成简体中文:
勝论师说:"极微是常住的,由它们产生二微等果,而那是无常的,依此有这世间的种种"。这也只是错误的臆想而已。因为除了物质的聚合之外,并没有所谓的极微存在。而那(物质的聚合)是无常的,常住者产生无常者是不合理的,因为它不能成为因,也因为看不到这种情况。如果它成为某物的因,就会成为无常,因为会发生变化。不可能有这种情况,即不发生变化而作为因产生果。如果发生变化,哪里还有常住的余地?因此,应当了知所说的那种极微是有情,是无常的,其他外道所设想的常住等性质也都是不成立的。所以说"因为除了法的差别之外,不存在其他真实"。
有人问:"如果从胜义谛来说补特伽罗是找不到的,那么在找不到补特伽罗的情况下,为什么世尊说'有补特伽罗为自利而修行'、'比丘们,这四种补特伽罗存在于世间'

4.95; kathā. 22) ca tattha tattha puggalassa atthibhāvaṃ pavedesī’’ti. Vineyyajjhāsayavasena. Tathā tathā vinetabbānañhi puggalānaṃ ajjhāsayavasena vineyyadamanakusalo satthā dhammaṃ desento lokasamaññānurūpaṃ tattha tattha puggalaggahaṇaṃ karoti, na paramatthato puggalassa atthibhāvato.

Apica aṭṭhahi kāraṇehi bhagavā puggalakathaṃ katheti hirottappadīpanatthaṃ, kammassakatādīpanatthaṃ, paccattapurisakāradīpanatthaṃ, ānantariyadīpanatthaṃ, brahmavihāradīpanatthaṃ, pubbenivāsadīpanatthaṃ, dakkhiṇāvisuddhidīpanatthaṃ, lokasammutiyā appahānatthañcāti. ‘‘Khandhā dhātū āyatanāni hirīyanti ottappantī’’ti hi vutte mahājano na jānāti, sammohaṃ āpajjati, paṭisattu vā hoti ‘‘kimidaṃ khandhā dhātū āyatanāni hirīyanti ottappanti nāmā’’ti. ‘‘Itthī hirīyati ottappati, puriso, khattiyo, brāhmaṇo’’ti pana vutte jānāti, na sammohaṃ āpajjati, na paṭisattu hoti, tasmā bhagavā hirottappadīpanatthaṃ puggalakathaṃ katheti. ‘‘Khandhā kammassakā, dhātuyo āyatanānī’’ti vuttepi eseva nayo. Tasmā kammassakatādīpanatthampi puggalakathaṃ katheti. ‘‘Veḷuvanādayo mahāvihārā khandhehi kārāpitā, dhātūhi, āyatanehī’’ti vuttepi eseva nayo. Tathā ‘‘khandhā mātaraṃ jīvitā voropenti, pitaraṃ, arahantaṃ, ruhiruppādakammaṃ, saṅghabhedakammaṃ karonti, dhātuyo, āyatanānī’’ti vuttepi, ‘‘khandhā mettāyanti , dhātuyo, āyatanānī’’ti vuttepi, ‘‘khandhā pubbenivāsaṃ anussaranti, dhātuyo, āyatanānī’’ti vuttepi eseva nayo. Tasmā bhagavā paccattapurisakāradīpanatthaṃ ānantariyadīpanatthaṃ brahmavihāradīpanatthaṃ pubbenivāsadīpanatthañca puggalakathaṃ katheti. ‘‘Khandhā dānaṃ paṭiggaṇhanti, dhātuyo, āyatanānī’’ti vuttepi mahājano na jānāti, sammohaṃ āpajjati, paṭisattu vā hoti ‘‘kimidaṃ khandhā dhātū āyatanāni paṭiggaṇhanti nāmā’’ti. ‘‘Puggalo paṭiggaṇhātī’’ti pana vutte jānāti, na sammohaṃ āpajjati, na paṭisattu hoti, tasmā bhagavā dakkhiṇāvisuddhidīpanatthaṃ puggalakathaṃ katheti. Lokasammutiñca buddhā bhagavanto nappajahanti lokasamaññāya lokābhilāpe ṭhitāyeva dhammaṃ desenti, tasmā bhagavā lokasammutiyā appahānatthampi puggalakathaṃ kathetīti imehi aṭṭhahi kāraṇehi bhagavā puggalakathaṃ katheti, na paramatthato puggalassa atthibhāvatoti veditabbaṃ.

Dhammappabhedākārenevāti yathāvuttarūpādidhammappabhedato aññassa saccikaṭṭhassa asiddhattā rūpādidhammappabhedākāreneva puggalassa upaladdhiyā bhavitabbanti attho. Tena ‘‘kiṃ tava puggalo upalabbhamāno ruppanākārena upalabbhati, udāhu anubhavanasañjānanābhisaṅkharaṇavijānanesu aññatarākārenā’’ti dasseti tabbinimuttassa sabhāvadhammassa loke abhāvato. Avisesavisesehi puggalūpalabbhassa paṭiññāpaṭikkhepapakkhā anujānanāvajānanapakkhā. Yadipime dvepi pakkhā anulomapaṭilomanayesu labbhanti, ādito pana paṭhamaṃ ṭhapetvā pavatto paṭhamanayo, itaro dutiyanti imaṃ nesaṃ visesaṃ dassento ‘‘anujānanā…pe… veditabbo’’ti āha. Yathādhikatāya laddhiyā anulomanato cettha paṭhamo nayo anulomapakkho, tabbilomanato itaro paṭilomapakkhoti vuttoti veditabbanti.


我将这段巴利文直译成简体中文:
等等?同样,还说'应当由老师来做','应当用肩膀搬运货物','应当以意志造业'等。如果补特伽罗不存在,谁来做身语意的行为,谁来感受这些行为的果报呢?"
回答说:难道没有说过"应当说诸法的运行"吗?就像依世俗言说说"树开花,树结果,火煮,风吹,云下雨"一样,这里说"有补特伽罗为自利而修行"等也应当如此理解。或者,说补特伽罗是多种诸法,其中哪些法为自利而修行,以各种作用而运行,那些法就被称为补特伽罗。虽然从胜义谛来说找不到补特伽罗,但是依据言说而说"有补特伽罗为自利而修行"。正如世尊所说:"我只是说补特伽罗是言说而已,从胜义谛来说找不到补特伽罗。"同样,论师也说:"相续运行的诸蕴被称为补特伽罗。"


Tena vata reti ettha tenāti kāraṇavacanaṃ. Yena puggalūpalabbho patiṭṭhapīyati, tena hetunā. Svāyaṃ hetu sāsanikassa bāhirakassa ca vasena heṭṭhā dassito eva. Hetupatirūpake cāyaṃ hetusamaññā paramatthassa adhippetattā. Heṭṭhā ‘‘ājānāhi niggaha’’nti niggahassa saññāpanamattaṃ kataṃ, taṃ idāni ‘‘yaṃ tattha vadesī’’tiādinā nigamanarūpena micchābhāvadassanena ca vibhāviyamānaṃ pākaṭabhāvakaraṇato āropitaṃ patiṭṭhāpitaṃ hotīti aṭṭhakathāyaṃ ‘‘āropitattā’’ti vuttaṃ.

Ettha ca ‘‘puggalo upalabbhatī’’ti paṭiññāvayavo sarūpeneva dassito. ‘‘Tenā’’ti iminā sāmaññato hetāvayavo dassito. Yvāyaṃ yasmā paṭiññādhammo hutvā sadisapakkhe vijjamāno, visadisapakkhe avijjamānoyeva hetu lakkhaṇūpapanno nāma hoti, na itaro, tasmā yattha so vijjati na vijjati ca, so sadisāsadisabhāvabhinno duvidho diṭṭhantāvayavo. Yathā rūpādi upalabbhati, tathā puggalo. Yathā ca sasavisāṇaṃ na upalabbhati, na tathā puggaloti upanayo. Svāyaṃ ‘‘vattabbe kho puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti imāya pāḷiyā dīpito, yo aṭṭhakathāyaṃ saddhiṃ hetudāharaṇehi ‘‘pāpanā’’ti vutto. Nigamanaṃ pāḷiyaṃ sarūpeneva āgataṃ, yā aṭṭhakathāyaṃ ‘‘ropanā’’ti vuttāti. Evaṃ porāṇena ñāyakkamena sādhanāvayavā niddhāretvā yojetabbā.

Idāni vattanena parapakkhupalakkhite hetudāharaṇe anvayabyatirekadassanavasena niddhāretvā sādhanapayogo yojetabbo. Kāraṇaṃ vattabbanti kimettha vattabbaṃ. Hetudāharaṇehiyeva hi saparapakkhānaṃ sādhanaṃ dūsanaṃ vā, na paṭiññāya, tassā sādhetabbādibhāvato. Taṃ pana dvayaṃ ‘‘tena vata re’’tiādipāḷiyā vibhāvitaṃ. Aṭṭhakathāyaṃ pāpanāropanāsīsena dassitaṃ. Paṭiññāṭhapanā pana tesaṃ visayadassanaṃ kathāyaṃ taṃmūlatāyāti veditabbaṃ. Tenāha ‘‘yaṃ pana vakkhatī’’tiādi. Teneva ca aṭṭhakathāyaṃ ‘‘idaṃ anuloma…pe… ekaṃ catukkaṃ veditabba’’nti vakkhati. Tathā cāha ‘‘yathā pana tatthā’’tiādi. Niggahova visuṃ vutto, na paṭikammanti adhippāyo. Visuṃ vuttoti ca pāpanāropanāhi asammissaṃ katvā visuṃ aṅgabhāvena vutto, na tadaññataro viya tadantogadhabhāvena vutto, nāpi ṭhapanā viya agaṇanupagabhāvenāti attho. Ye panāti padakāre sandhāyāha. Dutiye…pe… āpajjati tattha niggahassa ayathābhūtattā paṭikammassa ca yathābhūtabhāvatoti adhippāyo.



我将这段巴利文直译成简体中文：
在"因此确实"这里,"因此"是表示原因。由这个理由使补特伽罗的认知得以建立。这个理由如前所述是依佛教徒和外道的观点。这里所说的理由只是理由的名称,因为所要表达的是胜义谛。前面说"知道论破"只是表明论破的认知而已,现在用"你所说的"等总结的形式和显示错误来说明,因为使其明显而被安立、被建立,所以注释中说"被安立"。
这里"补特伽罗可以认知"这个主张以其本身的形式显示。以"因此"显示一般的理由支分。凡是作为主张法而在相似品中存在、在相异品中不存在的,才称为具有理由的特征,其他的不是。因此,在某处它存在或不存在,这分为相似和不相似两种譬喻支分。就像色等可以认知,补特伽罗也是如此;就像兔角不可认知,补特伽罗不是如此,这是合结。这在经文"应当说补特伽罗依胜义谛实有而可认知"中显示,在注释中与理由和譬喻一起称为"引导"。结论在经文中以其本身的形式出现,在注释中称为"建立"。如此应当依古老的论理次第辨明并结合论证支分。
现在应当依随顺和返反来辨明对方观点中标示的理由和譬喻,并结合论证方法。说"应当说理由",这里应当说什么?因为通过理由和譬喻来成立或破斥自他观点,而不是通过主张,因为那是应当成立的等。这两者在"因此确实"等经文中已经显示,在注释中以引导和建立为首而显示。但应当了知主张的安立是显示它们的境界,因为在论议中以此为根本。所以说"但是他将说"等。正因如此,注释中将说"应当了知这是随顺等一组四法"。同样也说"如同在那里"等。只是单独说论破,而不是对治,这是意思。说"单独说"是指不与引导和建立混杂而作为单独的支分而说,不是像其他那样包含在其中而说,也不是像安立那样不被计入,这是意思。"但是那些"是指词形。在第二等中遭遇,因为在那里论破不如实,而对治如实,这是意思。

2. Paramatthato puggalaṃ nānujānāti, vohārato pana anujānātīti sakavādimataṃ jānantenapi paravādinā chalavasena vibhāgaṃ akatvā ‘‘puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti pucchāya katāya sakavādī tattha ayaṃ puggalavādī, imassa laddhi paṭikkhipitabbāti paramatthasaccaṃ sandhāyāha ‘‘āmantā’’ti. ‘‘Na upalabbhatī’’ti hi vuttaṃ hoti. Puna itaro sammutisaccaṃ sandhāya ‘‘yo saccikaṭṭho’’tiādimāha. Tassattho – yo lokavohārasiddho saccikaṭṭho, tato eva kenaci apaṭikkhipitabbato paramatthato tato so puggalo nupalabbhatīti. Puna sakavādī pubbe paramatthasaccavasena puggale paṭikkhitte idāni sammutisaccavasenāyaṃ pucchāti mantvā taṃ appaṭikkhipanto ‘‘na hevaṃ vattabbe’’ti āha. Tenāha ‘‘attanā adhippetaṃ saccikaṭṭhamevāti sammutisaccaṃ sandhāyāti adhippāyo’’ti . Evamavaṭṭhite ‘‘yadi paravādinā…pe… nārabhitabbā’’ti idaṃ na vattabbaṃ paṭhamapucchāya paramatthasaccassa saccikaṭṭhoti adhippetattā. ‘‘Atha sakavādinā…pe… āpajjatī’’ti idampi na vattabbaṃ dutiyapucchāya sammutisaccassa saccikaṭṭhoti adhippetattā.

Yadi ubhayaṃ adhippetanti idaṃ yadi paṭhamapucchaṃ sandhāya, tadayuttaṃ tassā paramatthasaccasseva vasena pavattattā. Atha dutiyapucchaṃ sandhāya, tassā sammutisaccavasena paṭhamatthaṃ vatvā puna missakavasena vattuṃ ‘‘sammutisaccaparamatthasaccāni vā ekato katvāpi evamāhā’’ti vuttattā tampi na vattabbameva. Dvepi saccānīti sammutiparamatthasaccāni. Tesu paramatthasaccasseva nippariyāyena saccikaṭṭhaparamatthabhāvo, itarassa upacārena. Tathā ca vuttaṃ ‘‘māyā marīci…pe… uttamaṭṭho’’ti. Tasmā sammutisaccavasena upaladdhiṃ icchantenapi paramatthasaccavasena anicchanato ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’tiādinā anuyogo yutto. ‘‘Padhānappadhānesu padhāne kiccasiddhī’’ti eteneva ‘‘na ca saccikaṭṭhekadesena anuyogo’’tiādi nivattitañca hoti saccikaṭṭhekadesabhāvasseva asiddhattā. Nāssa paramatthasaccatā anuyuñjitabbāti assa saccikaṭṭhassa paramatthasaccatā paravādinā na anuyuñjitabbā ‘‘puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti sakavādinopi saccikaṭṭhaparamatthato tassa icchitabbattāti adhippāyo. Voharitasaccikaṭṭhassa attanā adhippetasaccikaṭṭhatāpi yuttā tassa tena adhippetattā. Svāyamattho heṭṭhā dassitoyeva. Vuttanayova dosoti ‘‘dvepi saccānī’’tiādinā anantarameva vuttaṃ sandhāyāha. Tassa pana adosabhāvo dassitoyeva. Atha na iti atha na bhūtasabhāvatthena upalabbheyyāti yojanā. Vattabboti yadettha vattabbaṃ, taṃ ‘‘yo lokavohārasiddho’’tiādinā vuttameva, tasmā ettha ‘‘paramatthato puggalaṃ nānujānātī’’tiādinā adhippāyamagganaṃ daṭṭhabbaṃ.


我来将这段巴利文直译成简体中文：
从胜义谛来说不承认补特伽罗，但从世俗谛来说则承认，这是正论者的见解。即便知道这一点，当对方论者不作区分而直接问"补特伽罗是否以真实第一义谛的方式存在"时，正论者考虑到这是补特伽罗论者，其见解应当被否定，就针对胜义谛回答说"是的"。这意味着"不存在"。
之后对方论者针对世俗谛说"凡是真实的"等等。其意思是——凡是世间言说所成立的真实，正因为如此不能被任何人否定，从胜义谛来说，这补特伽罗是否不存在？之后正论者想到先前从胜义谛的角度否定了补特伽罗，现在这是从世俗谛的角度提问，于是不予否定而说"不应如此说"。因此说"意在自己所认为的真实，即是针对世俗谛而言"。
在这种情况下，"如果对方论者⋯⋯不应开始"这句话不应该说，因为第一个问题意在胜义谛的真实性。"如果正论者⋯⋯就会导致"这句话也不应该说，因为第二个问题意在世俗谛的真实性。
如果说"两者都意指"，这如果是针对第一个问题说的，则不恰当，因为那只是从胜义谛的角度而发起的。如果是针对第二个问题说的，那么在从世俗谛的角度说了第一个意思之后，又从混合的角度说"或者将世俗谛和胜义谛合在一起这样说"，因此这也是不应该说的。两种谛即是世俗谛和胜义谛。在这两者中，只有胜义谛是无比喻的真实第一义，另一个则是譬喻性的。因此说"幻化海市蜃楼⋯⋯最高义"。
因此，即便接受从世俗谛角度的认知，但由于不接受从胜义谛角度的认知，所以以"补特伽罗是否以真实第一义谛的方式存在"等方式追究是合理的。通过"在主要与次要中，主要才能成就作用"这一点，也否定了"不能只就真实的一部分追究"等说法，因为真实的部分性本身就不成立。
"不应追究其胜义谛性"意思是说，对方论者不应追究这个真实的胜义谛性，因为正论者也认为从真实第一义来说它是应该被接受的。言说的真实性被自己认为是真实性也是合理的，因为这是他所认为的。这个意思在前面已经说明了。"已说的过失"是指刚才以"两种谛"等方式所说的。但已经说明了它不是过失。"如果不是"的意思是如果不以真实自性的方式被认知。"应该说"意思是，在这里应该说的，已经用"凡是世间言说所成立的"等方式说了，因此这里应该理解"从胜义谛来说不承认补特伽罗"等的意趣。


Anuññeyyametaṃ siyāti etaṃ anupalabbhanaṃ paṭhamapucchāyaṃ viya dutiyapucchāyampi anujānitabbaṃ siyā. Na vā kiñci vattabbanti atha vā kiñci na vattabbaṃ ṭhapanīyattā pañhassa. Tathā hissa ṭhapanīyākāraṃ dassento ‘‘yathā hī’’tiādimāha. Ettha ca kāmaṃ saccadvayākārena puggalo nupalabbhati, sammutiyākārena pana nupalabbhatīti upalabbhanabhāvassa vasena paṭikkhepo katoti ayamettha adhippāyo daṭṭhabbo. Anuññātaṃ paṭikkhittañcāti paṭhamapucchāyaṃ anuññātaṃ, dutiyapucchāyaṃ paṭikkhittaṃ. Etaṃ chalavādaṃ nissāyāti etaṃ ekaṃyeva vatthuṃ uddissa anujānanapaṭikkhipanākāraṃ chalavacanaṃ nissāya. Tvaṃ niggahetabboti yojanā. Sambhavantassa sāmaññenāti niggahaṭṭhānabhāvena sambhavantassa anulomanayena anujānanapaṭikkhepassa samānabhāvena. Asambhavantassa kappananti paccanīkanayena tassa niggahaṭṭhānabhāvena asambhavantassa tathā kappanaṃ saṃvidhānaṃ chalavādo bhavituṃ arahati. ‘‘Atthavikappupapattiyā vacanavighāto chala’’nti vuttovāyamattho. Tenāti yathāvuttakappanaṃ chalavādoti vuttattā. Vacanasāmaññamattaṃ kappitaṃ chalaṃ vadati etenāti chalavādo. Tena vuttaṃ ‘‘chalavādassa kāraṇattā chalavādo’’ti. Vacanasāmaññamattaṃ atthabhūtaṃ tadatthaṃ chalavādaṃ nissāya. ‘‘Vicāretabba’’nti vuttaṃ, kimettha vicāretabbaṃ. Yadipi pakkhassa ṭhapanāmūlakaṃ anujānanāvajānanānaṃ micchābhāvadassanaṃ tabbisayattā, pāpanāropanāhi eva pana so vibhāvīyati, na ṭhapanāyāti pākaṭoyamattho.

4-5.Tenāti sakavādinā. Tena niyāmenāti yena niyāmena sakavādinā catūhi pāpanāropanāhissa niggaho kato, tena niyāmena nayena. So niggaho dukkaṭo aniggahoyevāti dassento āha ‘‘aniggahabhāvassa vā upagamitattā’’ti, pāpitattāti attho. Evamevāti yathā ‘‘tayā mama kato niggaho’’tiādinā aniggahabhāvūpanayo vutto, evameva. Etassāti ‘‘tena hī’’tiādinā imāya pāḷiyā vuttassa.

Anulomapaccanīkavaṇṇanā niṭṭhitā.

2. Paccanīkānulomavaṇṇanā

7-10.Aññenāti sammutisaccabhūtena. Parassāti sakavādino. So hi paravādinā paro nāma hoti. Paṭiññāpaṭikkhepānaṃ bhinnavisayattā ‘‘avirodhitattā’’ti vuttaṃ. Abhinnādhikaraṇaṃ viya hi abhinnavisayameva viruddhaṃ nāma siyā, na itaranti adhippāyo. Tamevatthaṃ vibhāvetuṃ ‘‘na hi…pe… āpajjatī’’ti āha. Yadi evaṃ kathamidaṃ niggahaṭṭhānaṃ jātanti āha ‘‘attanopanā’’tiādi. Tena paṭiññāntaraṃ nāma aññamevetaṃ niggahaṭṭhānanti dasseti.

Paccanīkānulomavaṇṇanā niṭṭhitā.

Suddhasaccikaṭṭhavaṇṇanā niṭṭhitā.

2. Okāsasaccikaṭṭho

1. Anulomapaccanīkavaṇṇanā

11. Sāmaññena vuttaṃ visesaniviṭṭhaṃ hotīti āha ‘‘sabbatthāti sabbasmiṃ sarīreti ayamattho’’ti. Sāmaññajotanā hi visese avatiṭṭhatīti visesatthinā viseso anupayujjitabboti. Etenāti desavasena sabbattha paṭikkhepavacanena.

3. Kālasaccikaṭṭho

1. Anulomapaccanīkavaṇṇanā



我来将这段巴利文直译成简体中文：
"这应当被承认"意思是，这个"不被认知"在第一个问题中和第二个问题中都应当被承认。"或者什么都不应说"意思是，由于问题应当搁置，什么都不应该说。因此，为了显示其应当搁置的情形，他说"就像"等等。在这里，虽然补特伽罗以二谛的形式不被认知，但是以世俗的形式是否不被认知，应该理解这里是从不被认知的状态方面作否定的意趣。
"被承认和被否定"意思是在第一个问题中被承认，在第二个问题中被否定。"依于这诡辩"意思是依于这种针对同一事物而承认和否定的诡辩语言。应理解为"你应当被驳斥"。"以可能的共同性"意思是以驳斥处的可能性，以顺说方式承认和否定的相同性。"对不可能的设想"意思是以反说方式，对于作为驳斥处而不可能的那种设想和安排，应当成为诡辩。这就是所说的"依于义理分别的成就而破坏言说即是诡辩"的意思。
"由此"意思是因为上述设想被说为是诡辩。诡辩论者是指用这个说出仅仅依据语言共通性而设想的诡辩的人。因此说"因为是诡辩的原因所以是诡辩论"。仅仅依据语言共通性而成为义理的那个义理，依于诡辩。说"应当考察"，那么这里应当考察什么？虽然从立场的搁置出发显示承认与不承认的错误性是它的对象，但是它是通过过失的归责而被明了，不是通过搁置，这个意思是明显的。
4-5. "由此"意思是由正论者。"以那个方式"意思是以正论者用四种过失归责对他作驳斥的那个方式、那个方法。为了显示那个驳斥是做得不好，实际上根本不是驳斥，所以说"因为已导向非驳斥性"，意思是已经使之达到。"正是如此"意思是就像说"你对我作的驳斥"等导向非驳斥性那样。"这个"意思是以"由此"等这段经文所说的。
顺说反说注释结束。
2. 反说顺说注释
7-10. "以其他"意思是以世俗谛所构成的。"他方"意思是正论者。因为他对于对方论者来说是他方。因为承认与否定有不同的对象，所以说"因为无矛盾"。意思是只有像同一所依那样同一对象才会有矛盾，其他的则不然。为了阐明那个意思，所以说"因为不⋯⋯所以不会导致"。如果是这样，那么这个驳斥处是如何产生的呢？为此说"但是对自己"等。由此显示这个承认别的就是另一个驳斥处。
反说顺说注释结束。
纯真实注释结束。
2. 处所真实
1. 顺说反说注释
11. 因为一般性的陈述安立于特殊性中，所以说"一切处即是一切身体中，这是其意思"。因为一般性的显示确立于特殊性中，所以寻求特殊性者不应运用特殊性。"由此"意思是由从处所角度否定一切处的说法。
3. 时间真实
1. 顺说反说注释

12.Majjhimajātikāleti paccuppannattabhāvakāle. Attabhāvo hi idha ‘‘jātī’’ti adhippeto. Tato atīto purimajātikālo, anāgato pacchimajātikālo. Imesu tīsūti sabbattha, sabbadā, sabbesūti imesu tīsu nayesu. Pāṭhassa saṃkhittatā suviññeyyāti taṃ ṭhapetvā atthassa sadisataṃ vibhāvento ‘‘idhāpi hi…pe… yojetabba’’nti āha. Etthāpi ‘‘na kenaci sabhāvena puggalo upalabbhatī’’ti ayamattho vutto hoti. Na hi kenaci sabhāvena upalabbhamānassa sakalekadesavinimutto pavattikālo nāma atthīti.

4. Avayavasaccikaṭṭho

1. Anulomapaccanīkavaṇṇanā

13. Tatiyanaye na sabbekadhammavinimuttaṃ pavattiṭṭhānaṃ nāma atthīti yojetabbaṃ.

Okāsādisaccikaṭṭho

2. Paccanīkānulomavaṇṇanā

14.Anulomapañcakassātiādimhi aṭṭhakathāvacane. Puna tatthāti yathāvutte aṭṭhakathāvacane, tesu vā anulomapañcakapaccanīkesu. Sabbattha puggalo nupalabbhatītiādikassa pāṭhappadesassa attho ‘‘sarīraṃ sandhāyā’’tiādinā aṭṭhakathāyaṃ vuttanayena veditabbo attho. Paṭikammādipāḷinti paṭikammaniggahaupanayananigamanapāḷiṃ. Tīsu mukhesūti ‘‘sabbatthā’’tiādinā vuttesu tīsu vādamukhesu. Paccanīkassa pāḷi vuttāti sambandho. Tanti pāḷiṃ. Saṅkhipitvā āgatattā sarūpena avutte. Suddhika…pe… vuttaṃ hoti tattha ‘‘sabbatthā’’tiādinā sarīrādino parāmasanaṃ natthi, idha atthīti ayameva viseso, aññaṃ samānanti.

Saccikaṭṭhavaṇṇanā niṭṭhitā.

5. Suddhikasaṃsandanavaṇṇanā

17-

我来将这段巴利文直译成简体中文：
12. "中间生时"意思是现在生命状态的时候。因为这里"生"是指生命状态。过去的是前生时，未来的是后生时。"在这三者中"意思是在一切处、一切时、一切中这三种方法中。因为经文简略易懂，所以为了阐明意思的相似性而省略它，说"因为在这里也⋯⋯应当配合"。在这里也说明了"补特伽罗不以任何自性的方式被认知"这个意思。因为对于以任何自性方式被认知的，离开整体和部分就没有所谓的活动时间。
4. 部分真实
1. 顺说反说注释
13. 在第三方法中应当配合"没有离开一切诸法的活动处所"这个意思。
处所等真实
2. 反说顺说注释
14. "顺说五法"等在注释语中。"再次在那里"意思是在如上所说的注释语中，或者是在那些顺说五法的反说中。"在一切处补特伽罗是否不被认知"等经文部分的意思，应当依照注释中以"针对身体"等方式所说的方法来理解。"反驳等经文"意思是反驳、驳斥、引申、结论的经文。"在三个入处中"意思是在以"一切处"等方式所说的三个论述入处中。连接词是"反说的经文被说"。"那个"意思是那个经文。因为是简略而来，所以没有明确说出。"纯⋯⋯被说"意思是在那里以"一切处"等方式没有涉及身体等，而这里有，就只有这个差别，其他是相同的。
真实注释结束。
5. 纯相应注释
17-

27. Saccikaṭṭhassa, saccikaṭṭhe vā saṃsandanaṃ saccikaṭṭhasaṃsandananti samāsadvayaṃ bhavatīti dassento ‘‘saccikaṭṭhassā’’tiādimāha. Tattha saccikaṭṭhassa puggalassāti saccikaṭṭhasabhāvassa paramatthato vijjamānasabhāvassa puggalassa. Rūpādīhi saddhiṃ saṃsandananti saccikaṭṭhatāsāmaññena rūpādīhi samīkaraṇaṃ. Saccikaṭṭheti saccikaṭṭhahetu, tattha vā taṃ adhiṭṭhānaṃ katvā. ‘‘Tulyayoge samuccayo’’ti samuccayatthattā eva ca-kārassa saccikaṭṭhena upaladdhisāmaññena idha rūpamāhaṭanti tassa udāhaṭabhāvo yuttoti ‘‘yathārūpa’’nti nidassanavasena attho vutto, aññathā idha rūpassa āharaṇameva kimatthiyaṃ. Evaṃ sesadhammesupi. Yā panettha aññattapucchā, sāpi nidassanatthaṃ upabrūheti aññattanibandhanattā tassa. Opammasaṃsandane pana nidassanattho gāhīyatīti imasmiṃ suddhikasaṃsandane kevalaṃ samuccayavaseneva atthadassanaṃ yuttanti adhippāyo. Rūpādīni upādāpaññattimattattā puggalassa so tehi añño, anañño cāti na vattabboti ayaṃ sāsanakkamoti āha ‘‘rūpādīhi…pe… samayo’’ti. Anuññāyamāneti tasmiṃ samaye sutte ca appaṭikkhipiyamāne. Ayañca attho sāsanikassa paravādino vasena vuttoti veditabbaṃ.

‘‘Ājānāhiniggaha’’nti pāṭho diṭṭho bhavissati, aññathā ‘‘paṭilomapañcakāni dassitāni, paṭikammacatukkādīni saṃkhittānī’’ti na sakkā vattunti adhippāyo. Codanāya vinā paravādino paṭijānāpanaṃ natthīti vuttaṃ ‘‘paṭijānāpanatthanti…pe… codanattha’’nti. Codanāpubbakañhi tassa paṭijānāpanaṃ. Tena phalavohārena kāraṇaṃ vuttanti dasseti. Abyākatattāti abyākaraṇīyattā, bhagavatā vā na byākatattā. Yadi ṭhapanīyattā paṭikkhipitabbanti imasmiṃ paccanīkanaye ṭhapanīyattā pañhassa sakavādinā paṭikkhipitabbaṃ. Parenapīti paravādināpi ṭhapanīyattā laddhimeva nissāya anulomanaye paṭikkhepo katoti ayamettha suddhikasaṃsandanāya adhippāyo yutto anulomepi rūpādīhi aññattacodanāyameva paravādinā paṭikkhepassa katattāti adhippāyo.

Suddhikasaṃsandanavaṇṇanā niṭṭhitā.

6. Opammasaṃsandanavaṇṇanā

28-36.Upaladdhisāmaññena aññattapucchā cāti iminā dvayampi uddharati upaladdhisāmaññena aññattapucchā, upaladdhisāmaññena pucchā cāti. Tattha pacchimaṃ sandhāyāha ‘‘dvinnaṃ samānatā’’tiādi. Tassattho – dvinnaṃ rūpavedanānaṃ viya rūpapuggalānaṃ saccikaṭṭhena samānatā tesaṃ aññattassa kāraṇaṃ yuttaṃ na hoti. Atha kho…pe… upalabbhanīyatāti idañca saṃsandanaṃ vicāretabbaṃ. Ayaṃ hettha adhippāyo – yadi saccikaṭṭhasāmaññena rūpapuggalānaṃ upaladdhisāmaññaṃ icchitaṃ, teneva nesaṃ aññattampi icchitabbaṃ. Atha paramatthavohārabhedato tesaṃ aññattaṃ na icchitaṃ, tato eva upaladdhisāmaññampi na icchitabbanti.

37-45.Upaladdhīti puggalassa upaladdhi vijjamānatā. ‘‘Paṭikammapañcaka’’nti viññāyatīti yojanā.

Opammasaṃsandanavaṇṇanā niṭṭhitā.

7. Catukkanayasaṃsandanavaṇṇanā

46-

27. "真实的状态，真实的状态的联系"这个复合词的意思是"真实的状态"。在这里，"真实的状态"是指具有真实性质的补特伽罗。从胜义谛来说，存在的真实性质的补特伽罗。与色等相结合的联系，意味着根据真实状态的共通性与色等相结合。真实的状态是指真实的状态因，或者在那个上建立。"相等的结合"是指在结合的意义上，因此以"真实的状态"所认知的共通性，这里所说的色是以此为例，其他的在这里色的引入有什么意义呢？其他的法也是如此。若在这里有其他的问题，那么它也是为了说明而加以阐述，因为与其他相关联。对于比喻的联系，说明的意思是应该理解为在这个纯净的联系中仅仅是为了结合的意义而显示的意思。
色等因依于存在的补特伽罗，因此说"色等……在某个时候"。在那时，虽然在经文中被承认而不被否定。这个意思应当理解为是以教义的方式所说的。
"以此"的文本将会被视为已见，其他的"反说五法"则不能被说出。因为没有教义的承认，正论者的承认是不存在的，所以说"承认的目的……是为了引导"。因为引导的前提就是承认。因此通过果报的说法来说明原因。由于不被说明的缘故，或者是由于佛陀未曾说明而不被说明。如果在搁置的情况下应当被否定，那么在这个反说中，正论者应当被否定。对于他方来说，正论者也应当依赖于获得的基础而进行顺说，因此在这里纯净的联系的意思是合乎逻辑的。
纯净的联系注释结束。
6. 比喻的联系注释
28-36. "以认知的共通性"意味着用这个来引出两个方面，"以认知的共通性"和"以认知的提问"。在这里提到后者时，"两个的共通性"等。其意思是——两个色的感受，或者两个色的补特伽罗在真实的状态上存在共通性，因而与其他的原因不相符。然后，如果……那么应当考虑这个联系。这里的意图是——如果希望在真实的状态上与色的补特伽罗的认知共通性，那么同样的也应当希望与他方的认知共通性。如果从胜义谛与世俗谛的差别来看，他们的他方则不应当被希望，因此从胜义谛的认知共通性也不应当被希望。
37-45. "被认知"是指补特伽罗的被认知的存在状态。"反作用的五法"是指被认知的意思。
比喻的联系注释结束。
7. 四种方法的联系注释
46-

52.Ekadhammatopīti sattapaññāsāya saccikaṭṭhesu ekadhammatopi. Etena tato sabbatopi puggalassa aññattānanujānanaṃ dasseti. Tenāha aṭṭhakathāyaṃ ‘‘sakalaṃ paramatthasaccaṃ sandhāyā’’ti. Rūpādiekekadhammavasena nānuyuñjitabbo avayavabyatirekena samudāyassa abhāvato. Yasmā pana samudāyāvayavā bhinnasabhāvā, tasmā ‘‘samudāyato…pe… niggahāraho siyā’’ti paravādino āsaṅkamāha. Etaṃ vacanokāsanti yadipi sattapaññāsadhammasamudāyato puggalassa aññattaṃ na icchati tabbinimuttassa saccikaṭṭhassa abhāvato, tadekadesato panassa anaññattampi na icchateva. Na hi samudāyo avayavo hotīti. Tasmā ‘‘taṃ paṭikkhipato kiṃ niggahaṭṭhānanti vattuṃ mā labbhethā’’ti dassetuṃ ‘‘ayañcā’’tiādi vuttaṃ. Rūpādidhammappabhedavibhāgamukheneva anavasesato puggaloti gahaṇākāradassanavasena pavatto paṭhamavikappo, dutiyo pana avibhāgato paramatthasaccabhāvasāmaññenāti ayaṃ imesaṃ dvinnaṃ vikappānaṃ viseso. Itīti vuttappakāraparāmasananti āha ‘‘eva’’nti.

Sabhāvavinibbhogatoti sabhāvena vinibbhujjitabbato. Sabhāvabhinno hi dhammo tadaññadhammato vinibbhogaṃ labhati. Tenāha ‘‘rūpato aññasabhāgattā’’ti. Rūpavajjeti rūpadhammavajje . Tīsupīti ‘‘rūpasmiṃ puggalo, aññatra rūpā, puggalasmiṃ rūpa’’nti imesu evaṃ pavattesu tīsupi anuyogesu. Sāsaniko evāyaṃ puggalavādīti katvā āha ‘‘na hi so sakkāyadiṭṭhiṃ icchatī’’ti. ‘‘Rūpavā’’ti iminā rūpena sakiñcanatāva ñāpīyati, na rūpāyattavuttitāti āha ‘‘aññatra rūpāti ettha ca rūpavā puggaloti ayamattho saṅgahito’’ti.

Catukkanayasaṃsandanavaṇṇanā niṭṭhitā.

Niṭṭhitā ca saṃsandanakathāvaṇṇanā.

8. Lakkhaṇayuttivaṇṇanā

54. Lakkhaṇayuttikathāyaṃ ‘‘chalavasena pana vattabbaṃ ājānāhi niggaha’’nti pāṭho gahetabbo.

Lakkhaṇayuttivaṇṇanā niṭṭhitā.

9. Vacanasodhanavaṇṇanā

55-59.Padadvayassa atthato ekatteti padadvayassa ekattatthe satīti attho. Parikappavacanañhetaṃ dosadassanatthaṃ ‘‘evaṃ sante ayaṃ doso’’ti. Tayidaṃ ekattaṃ upalabbhati evāti pacchimapadāvadhāraṇaṃ veditabbaṃ. ‘‘Kehici puggalo kehici na puggalo’’ti byabhicāradassanato parena na sampaṭicchitanti katvā tameva asampaṭicchitattaṃ vibhāvento ‘‘puggalassa hī’’tiādimāha. Tattha avibhajitabbatanti ‘‘upalabbhati cā’’ti evaṃ avibhajitabbataṃ. Vibhajitabbatanti ‘‘puggalo ca tadaññañca upalabbhatī’’ti evaṃ vibhajitabbataṃ. Etena ‘‘puggalo upalabbhati evā’’ti pacchimapadāvadhāraṇaṃ veditabbaṃ, na ‘‘puggalo eva upalabbhatī’’ti imamatthaṃ dasseti. Taṃ vibhāganti yathāvuttaṃ vibhajitabbāvibhajitabbaṃ vibhāgaṃ vadato sakavādino, aññassa vā kassaci. Etassāti paravādino . Yathāvuttavibhāganti ‘‘puggalo upalabbhati…pe… kehici na puggalo’’ti evaṃ pāḷiyaṃ vuttappakāraṃ vibhāgaṃ. Yathāāpāditenāti ‘‘puggalo upalabbhatīti padadvayassa atthato ekatte’’tiādinā āpāditappakārena. Na bhavitabbanti yadipi tena puggalo upalabbhati eva vuccati, upalabbhatīti pana puggalo eva na vuccati, atha kho aññopi, tasmā yathāvuttena pasaṅgena na bhavitabbaṃ. Tenāha ‘‘maggitabbo ettha adhippāyo’’ti.

60.Atthato puggalo natthīti vuttaṃ hoti attasuññatādassanena anattalakkhaṇassa vihitattā.

Vacanasodhanavaṇṇanā niṭṭhitā.



我来将这段巴利文直译成简体中文：
52."甚至从一法"意思是在五十七种真实中甚至从一法。由此显示不承认补特伽罗与一切的差异性。因此在注释中说"针对整个胜义谛"。不应该从色等每一法的角度追究，因为离开部分就没有整体。但是因为整体和部分有不同的自性，所以说"从整体⋯⋯应当被驳斥"来表达对方论者的疑虑。"这是说话的机会"意思是虽然不接受补特伽罗与五十七法的整体有差异，因为离开那些就没有真实的状态，但也不接受它与其中某一部分无差异。因为整体不是部分。因此说"这个"等，是为了显示"对于否定这个，不应该说什么是驳斥处"。
通过色等诸法差别分类的方式来完全理解补特伽罗，这是从显示理解方式而进行的第一种分别；第二种则是从无分别的胜义谛的共通性而来，这是这两种分别的区别。"如此"是指涉及所说的方式，所以说"如是"。
"从自性区分"是指应当从自性来区分。因为有不同自性的法从其他法获得区分。因此说"因为与色有不同的部分"。"除色"是指除色法。"在三者中"是指在"补特伽罗在色中"、"离开色"、"色在补特伽罗中"这三种追究中。因为这是佛教的补特伽罗论者，所以说"因为他不接受身见"。"有色"这个只表示与色有关联，而不是依色而存在，所以说"在'离开色'中包含了'有色的补特伽罗'这个意思"。
四种方法的联系注释结束。
联系论注释结束。
8. 特相理由注释
54. 在特相理由论中，应当采用"但是从诡辩的角度来说，你应当知道驳斥"这个文本。
特相理由注释结束。
9. 语言净化注释
55-59. "两个词的意思相同"意思是当两个词的意思是一个的时候。这是为了显示过失而作的假设说法："如果是这样就有这个过失"。应当理解这个"一"确实被认知是后面词的限定。因为显示"对某些是补特伽罗，对某些不是补特伽罗"的矛盾，所以对方不接受，因此为了阐明这个不被接受的情况，说"因为补特伽罗"等。在那里，"不应分别"是指"被认知和"这样不应分别。"应分别"是指"补特伽罗和其他被认知"这样应分别。由此显示"补特伽罗确实被认知"这个后面词的限定，而不是显示"只有补特伽罗被认知"这个意思。"那个区分"是指正论者或任何其他人说上述应分别和不应分别的区分。"这个"是指对方论者。"如所说的区分"是指在经文中所说的"补特伽罗被认知⋯⋯对某些不是补特伽罗"这样的区分。"以所导致的方式"是指以"补特伽罗被认知这两个词的意思相同"等方式所导致的。"不应该"意思是虽然他说补特伽罗确实被认知，但不是说只有补特伽罗被认知，而是其他也被认知，所以不应该有如上所说的过失。因此说"应当在这里寻求意趣"。
60. "从意义上说补特伽罗不存在"是说通过显示自我的空性而确立无我相。
语言净化注释结束。

10. Paññattānuyogavaṇṇanā

61-66.Rūpakāyāvirahaṃsandhāya āha, na rūpataṇhāsabbhāvaṃ. Tathā sati anekantikattā paṭikkhipitabbameva siyā, na anujānitabbanti. ‘‘Atthitāyā’’ti āhāti sambandho. Kāmībhāvassa anekantikattā kassaci kāmadhātūpapannassa kāmadhātuyā āyattattābhāvato ca kadāci bhāvassevāti yojanā.

67.Kāyānupassanāyāti kāyānupassanādesanāya. Sā hi kāyakāyānupassīnaṃ vibhāgaggahaṇassa kāraṇabhūtā, kāyānupassanā eva vā. Evaṃladdhikattāti añño kāyo añño puggaloti evaṃladdhikattā. Āhacca bhāsitanti ṭhānakaraṇāni āhantvā kathitaṃ, bhagavatā sāmaṃ desitanti attho.

Paññattānuyogavaṇṇanā niṭṭhitā.

11. Gatianuyogavaṇṇanā

69-72. Yānissa suttāni nissāya laddhi uppannā, tesaṃ dassanato parato ‘‘tena hi puggalo sandhāvatī’’tiādinā pāḷi āgatā, purato pana ‘‘na vattabbaṃ puggalo sandhāvatī’’tiādinā, tasmā vuttaṃ ‘‘dassento…pe… bhavitabba’’nti. Dassetvāti vā vattabbanti ‘‘yānissa…pe… tāni dassetvā ‘tena hi puggalo sandhāvatī’tiādimāhā’’ti vattabbanti attho. Dassentoti vā idaṃ dassanakiriyāya na vattamānatāmattavacanaṃ, atha kho tassā lakkhaṇatthavacanaṃ, hetubhāvavacanaṃ vāti na koci doso.

91.So vattabboti so jīvasarīrānaṃ anaññatāpajjanākāro vattabbo, natthīti adhippāyo. ‘‘Rūpī attā’’ti imissā laddhiyā vasena ‘‘yena rūpasaṅkhātena attano sabhāvabhūtena sarīrena saddhiṃ gacchatī’’ti evaṃ pana atthe sati so ākāro vutto eva hoti, tathā ca sati ‘‘rūpaṃ puggaloti ananuññātattā’’ti evampi vattuṃ na sakkā. Yasmā pana ‘‘idha sarīranikkhepā’’ti anantaraṃ vakkhati, tasmā ‘‘so vattabbo’’ti vuttaṃ. Nirayūpagassa puggalassa antarābhavaṃ na icchatīti idaṃ purātanānaṃ antarābhavavādīnaṃ vasena vuttaṃ. Adhunātanā pana ‘‘uddhaṃpādo tu nārako’’ti vadantā tassapi antarābhavaṃ icchanteva, keci pana asaññūpagānaṃ. Arūpūpagānaṃ pana sabbepi na icchanti. Tattha ye ‘‘saññuppādā ca pana te devā tamhā kāyā cavantī’’ti suttassa atthaṃ micchā gahetvā cutūpapātakālesu asaññīnaṃ saññā atthīti antarābhavatova asaññūpapattiṃ icchanti, tadaññesaṃ vasena ‘‘savedano…pe… paṭikkhipatī’’ti dassento ‘‘ye panā’’tiādimāha. Ke panevaṃ icchanti? Sabbatthivādīsu ekacce.

92.Nevasaññānāsaññāyataneti nevasaññānāsaññāyatane bhave, acittuppāde vā saññā atthīti icchantīti na vattabbanti sambandho. Yato so saññābhavena asaṅgahito, bhavantarabhāvena ca saṅgahito.



我来将这段巴利文直译成简体中文：
10. 施设追究注释
61-66. 针对离开色身而说，不是针对色爱的存在而说。如果是那样，由于不是一定的，就应该被否定，而不是被承认。"存在"这样说是连接词。由于欲望的存在不是一定的，因为某些生在欲界的人不依赖于欲界，所以有时只是存在的意思。
67. "身随观"是指身随观的教导。因为它是身身随观的区分理解的原因，或者就是身随观。"有这样的见解"是指因为有"身是一个，补特伽罗是另一个"这样的见解。"直接所说"是指击中位置和作用而说，意思是佛陀亲自所教导的。
施设追究注释结束。
11. 趣向追究注释
69-72. 依靠哪些经典而生起他的见解，在显示那些之后，经文以"因此补特伽罗轮回"等方式出现，但在前面以"不应说补特伽罗轮回"等方式出现，因此说"显示⋯⋯应该"。或者应该说"显示"即"显示他的⋯⋯那些之后说'因此补特伽罗轮回'等"的意思。或者这个"显示"不仅仅是说显示行为的现在进行，而且是说它的特相的意思，或者是说原因的意思，因此没有任何过失。
91."那个应该说"意思是那个生命和身体不成为不同的情况应该说，即是没有的意思。依据"有色的我"这个见解，当意思是"与被称为色的、作为自己的自性的身体一起去"的时候，那个情况确实被说了，如果是这样，也不能说"因为不承认色是补特伽罗"。但是因为接下来会说"在这里舍弃身体"，所以说"那个应该说"。"不接受往生地狱的补特伽罗的中有"这是依据古代中有论者而说的。但是现在的人说"但是地狱众生是倒立的"，他们也接受它的中有，有些人则接受无想众生的中有。但是对于往生无色界的众生，所有人都不接受。在那里，有些人错误理解"那些有想的天人从那个身体死去"这句经文，认为无想众生在死生之时有想，所以从中有往生无想，为了显示"有受⋯⋯否定"，针对其他人而说"但是那些"等。那么谁这样认为呢？一些一切有部的人。
92. "在非想非非想处"意思是在非想非非想处的生存中，或者在无心生起时有想，不应该说接受这个，因为它不被包含在有想的生存中，而被包含在另一种生存中。

93.Indhanupādāno aggi viya indhanena rūpādiupādāno puggalo rūpādinā vinā natthīti ettha ayamadhippāyavibhāvanā – yathā na vinā indhanena aggi paññāpīyati, na ca taṃ aññaṃ indhanato sakkā paṭijānituṃ, nāpi anaññaṃ. Yadi hi aññaṃ siyā, na uṇhaṃ indhanaṃ siyā, atha anaññaṃ, nidahitabbaṃyeva dāhakaṃ siyā, evaṃ na vinā rūpādīhi puggalo paññāpīyati, na ca tehi añño, nāpi anañño sassatucchedabhāvappasaṅgatoti paravādino adhippāyo. Tattha yadi aggindhanopamā lokavohārena vuttā, apaḷittaṃ kaṭṭhādiindhanaṃ nidahitabbañca, paḷittaṃ bhāsuruṇhaṃ aggidāhakañca, tañca ojaṭṭhamakarūpaṃ pabandhavasena pavattaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ. Yadi evaṃ puggalo rūpādīhi añño anicco ca āpanno, atha paramatthato ca, tasmiṃyeva kaṭṭhādisaññite rūpasaṅkhātapaḷitte yaṃ usumaṃ so aggi taṃsahajātāni tīṇibhūtāni indhanaṃ. Evampi siddhaṃ lakkhaṇabhedato aggindhanānaṃ aññattanti aggi viya indhanato rūpādīhi añño puggalo anicco ca āpajjatīti.

Gatianuyogavaṇṇanā niṭṭhitā.

12. Upādāpaññattānuyogavaṇṇanā

97. Nīlaguṇayogato nīlo, nīlo eva nīlako, tassa, ayaṃ panassa nīlapaññatti nīlarūpupādānāti āha ‘‘nīlaṃ…pe… paññattī’’ti. Evaṃ pana pāṭhe ṭhite nīlaṃ upādāya nīloti kathamayaṃ paduddhāroti āha ‘‘nīlaṃ rūpaṃ…pe… ettha yo puṭṭho nīlaṃ upādāya nīlo’’ti. Etthāti etasmiṃ vacane. Tadādīsūti ‘‘pītaṃ rūpaṃ upādāyā’’tiādikaṃ aṭṭhakathāyaṃ ādi-saddena gahitameva tadatthadassanavasena gaṇhāti.

98.Vuttanti ‘‘maggakusalo’’tiādīsu chekaṭṭhaṃ sandhāya vuttaṃ. Kusalapaññattiṃ kusalavohāraṃ.

112.Pubbapakkhaṃ dassetvā uttaramāhāti paravādī pubbapakkhaṃ dassetvā sakavādissa uttaramāha.

115. ‘‘Rūpaṃ rūpavā’’tiādinayappavattaṃ paravādivādaṃ bhindituṃ ‘‘yathā na nigaḷo negaḷiko’’tiādinā sakavādivādo āraddhoti āha ‘‘yassa rūpaṃ so rūpavāti uttarapakkhe vuttaṃ vacanaṃ uddharitvā’’ti.

118.Viññāṇanissayabhāvūpagamananti cakkhuviññāṇassa nissayabhāvūpagamanaṃ. Tayidaṃ visesanaṃ cakkhussāti imināva siddhanti na kataṃ daṭṭhabbaṃ.

Upādāpaññattānuyogavaṇṇanā niṭṭhitā.

13. Purisakārānuyogavaṇṇanā

123.Kammānanti kusalākusalakammānaṃ. Taggahaṇeneva hi taṃtaṃkiccakaraṇīye kiriyānampi saṅgaho daṭṭhabbo. Nipphādakappayojakabhāvenāti kārakakārāpakabhāvena.

125.Kammakārakassa puggalassa yo añño puggalo kārako. Tenapīti kārakakārakenapi. Tassāti kārakakārakassa. Aññanti aññaṃ kammaṃ. Evanti iminā vuttappakārena. Tehi tehi kārakehi puggalā viya aññāni kammāni karīyantīti dasseti. Tenāha ‘‘kammavaṭṭassa anupacchedaṃ vadantī’’ti. Evaṃ sante puggalassa kārako, kammassa kārakoti ayaṃ vibhāgo idha anāmaṭṭho hoti, tathā ca sati kārakaparamparāya vacanaṃ virujjheyyāti āha ‘‘puggalassa…pe… vicāretabbameta’’nti. Tassa kārakanti puggalassa kārakaṃ. Idañcāti na kevalaṃ puggalakārakassa kammakārakatāpattiyeva doso, atha kho idaṃ kammakārakatāya kārakaparamparāpajjanampi vicāretabbaṃ, na yujjatīti attho. Puggalānañhi paṭipāṭiyā kārakabhāvo kārakaparamparā.

170.Eko antoti ‘‘gāho’’ti sassatagāhasaṅkhāto antoti attho.



我来将这段巴利文直译成简体中文：
93.就像火依靠燃料一样,补特伽罗依靠色等而没有离开色等的情况,这里的意思阐明如下:就像没有燃料火就不能被认知,也不能承认它与燃料有别,也不能说它与燃料无别。因为如果是有别的话,燃料就不会是热的,如果无别的话,被燃烧的就会是燃烧者,同样地,补特伽罗离开色等就不能被认知,也不是与它们有别,也不是无别,否则就会导致常见和断见 - 这是对方论者的意思。在这里,如果火和燃料的比喻是从世间言说而说的,未燃烧的木柴等燃料是被燃烧的,已燃烧的明亮炽热的火是燃烧者,而且那个由八种物质所组成的色以相续的方式运作,是无常的、有为的、缘起的。如果这样,补特伽罗就会成为与色等有别且无常的,如果是从胜义谛来说,在那个被称为木柴等的所谓色中的热量就是火,与之俱生的三大就是燃料。这样也成就了由于特相的差别,火与燃料有别,因此补特伽罗像火与燃料有别那样与色等有别且无常。
趣向追究注释结束。
12. 依止施设追究注释
97. 由于与青色性质相应而成为青色,青色就是青色,这是它的青色施设是依止青色色法而有的,所以说"青色...施设"。但是在这样的文本中,为什么说"依止青色而有青色"这样的词的分析呢?所以说"青色色...在这里被问到依止青色而有青色"。"在这里"意思是在这个说法中。"等等"是指"依止黄色色"等在注释中以等字所包含的,就是从显示那个意思的角度来理解。
98."说"是指在"善巧于道"等中针对聪明的意思而说。善的施设即善的言说。
112.显示前分后说答案意思是对方论者显示前分后对正论者说答案。
115.为了破斥对方论者以"色,有色"等方式进行的论述,正论者以"如同不是脚镣有脚镣"等开始说,因此说"引述在后分所说的'谁有色他就是有色'的话"。
118."承认是识的所依"意思是承认是眼识的所依。这个限定词不应被视为仅仅通过"眼的"就成立。
依止施设追究注释结束。
13. 士夫作用追究注释
123."诸业"意思是善不善业。因为通过把握那个,应当看到各种作用的行为也被包含在内。"以能生能发的方式"意思是以作者和使作者的方式。
125. 作业的补特伽罗的另一个补特伽罗是作者。"由那个也"意思是由作者的作者也。"那个"意思是作者的作者。"另一个"意思是另一个业。"如此"意思是以所说的方式。显示像由那些那些作者的补特伽罗一样,其他诸业被造作。因此说"说业轮不断"。如果是这样,补特伽罗的作者、业的作者这样的区分在这里就没有被触及,如果是那样,说作者相续就会矛盾,所以说"补特伽罗...这应当考察"。"那个的作者"意思是补特伽罗的作者。"这个也"意思是不仅补特伽罗的作者成为业的作者是过失,而且这个由于业的作者性而导致作者相续也应当考察,是不合理的意思。因为补特伽罗们依次是作者性就是作者相续。
170."一个边"意思是所谓常见执取的边。

176. Siyā añño, siyā anañño, siyā na vattabbo ‘‘aññoti vā anaññoti vā’’ti , evaṃ pavattanigaṇṭhavādasadisattā so eva eko neva so hoti, na aññoti laddhimattaṃ. Tenāha ‘‘idaṃ pana natthevā’’ti. Parassa icchāvasenevāti paravādino laddhivaseneva. Ekaṃ anicchantassāti ekaṃ ‘‘so karoti, so paṭisaṃvedetī’’ti gahaṇaṃ sassatadiṭṭhibhayena paṭikkhipantassa itaraṃ ucchedaggahaṇaṃ āpannaṃ. Tañca paṭikkhipantassa aññaṃ missakaṃ niccāniccaggahaṇaṃ, vikkhepaggahaṇañca āpannaṃ. Kārakavedakicchāya ṭhatvāti sveva kārako vedako cāti imasmiṃ ādāye ṭhatvā. Taṃtaṃanicchāyāti tassa tassa vādassa asampaṭicchanena. Āpannavasenapīti āpannagāhavasenapi ayaṃ anuyogo vuttoti yojanā. Sabbesaṃ āpannattāti heṭṭhā vuttanayena sabbesaṃ vikappānaṃ anukkamena āpannattā nāyamanuyogo katoti yojanā. Ekekassevāti tesu visuṃ visuṃ ekekasseva āpannattā. Tantivasena pana te vikappā ekajjhaṃ dassetvāti adhippāyo. Ekato yojetabbaṃ catunnampi pañhānaṃ ekato puṭṭhattā.

Purisakārānuyogavaṇṇanā niṭṭhitā.

Kalyāṇavaggo niṭṭhito.

14. Abhiññānuyogavaṇṇanā

193.Vikubbatīti ettha iti-saddo ādiattho, pakārattho vā. Tena ‘‘dibbāya sotadhātuyā saddaṃ suṇātī’’tiādikaṃ saṅgaṇhāti. Abhiññānuyogo daṭṭhabboti yojanā. Tadabhiññāvatoti āsavakkhayābhiññāvato. Arahato sādhananti arahato saccikaṭṭhaparamatthena puggalattābhāvasādhanaṃ. Tabbhāvassāti arahattassa. Arahattadhārānañhi khandhā nāma puggalattaṃ tassapi hotīti.

Abhiññānuyogavaṇṇanā niṭṭhitā.

15-18. Ñātakānuyogādivaṇṇanā

209.Tatiyakoṭibhūtassāti tatiyakoṭisabhāvassa saṅkhatāsaṅkhatavinimuttasabhāvassa. Sabhāvassāti ca sabhāvadhammassa. Laddhiṃ nigūhitvāti puggalo neva saṅkhato, nāsaṅkhatoti laddhiṃ avibhāvetvā.

Ñātakānuyogādivaṇṇanā niṭṭhitā.

19. Paṭivedhānuyogādivaṇṇanā

218.Pajānanaṃ nāma na hoti nibbidādīnaṃ appaccayattā. Paricchedanasamatthatañca dassetīti sambandho.

228.Saharūpabhāvo rūpena samaṅgitā, vinārūpabhāvo tato vinissaṭatāti tadubhayaṃ rūpassa abbhantaragamanaṃ bahinikkhamanañca hoti. Tasmā taṃ dvayaṃ saharūpabhāvavinārūpabhāvānaṃ lakkhaṇavacananti vuttaṃ.



我来将这段巴利文直译成简体中文：
176. "可能是别的，可能是不别的，可能不应说'是别的或不是别的'"，因为与如此进行的尼乾子论相似，所以那个一既不是他，也不是别的，这只是一种见解。因此说"但是这个完全没有"。"仅仅依据他人的意欲"意思是仅仅依据对方论者的见解。"不接受一个"意思是因为害怕常见而否定一个"他造作，他感受"的执取，就落入另一个断见执取。否定那个就落入另一个混合的常无常执取和怀疑执取。"住于作者和感受者的意欲"意思是住于"他就是作者和感受者"这个执取中。"不接受那个那个"意思是不同意那个那个论说。"也依据所落入"意思是这个追究也是依据所落入的执取而说的。"因为一切都落入"意思是因为按照前面所说的方法一切选项都依次落入，所以这个追究不成立。"仅仅每一个"意思是因为在那些中分别地仅仅每一个落入。但是意思是依据文句而将那些选项一起显示。应当一起配合，因为四个问题是一起被问的。
士夫作用追究注释结束。
善品结束。
14. 神通追究注释
193. "变化"这里的"意思"字是表示开始的意思，或者是表示方式的意思。由此包含"以天耳界闻声"等。应当理解为神通追究。"具有那个神通"意思是具有漏尽神通。"证明阿罗汉"意思是证明阿罗汉从真实和胜义来说没有补特伽罗性。"那个状态"意思是阿罗汉的状态。因为持有阿罗汉性的诸蕴就是他的补特伽罗性。
神通追究注释结束。
15-18. 亲属追究等注释
209. "作为第三边"意思是具有第三边的性质，即超越有为无为的性质。"自性"意思是自性法。"隐藏见解"意思是不显示"补特伽罗既不是有为也不是无为"的见解。
亲属追究等注释结束。
19. 证悟追究等注释
218. 没有所谓的了知，因为厌离等没有因缘。并且显示具有确定的能力，这是连接词。
228. 与色同在就是具有色，离开色就是从那个分离，那两者就是色的进入内部和出到外部。因此说那两个是与色同在和离开色的特相的说明。

237.Oḷārikoti thūlo. Āhito ahaṃ māno etthāti attā, attabhāvo. So eva yathāsakaṃ kammunā paṭilabhitabbato paṭilābho. Padadvayenapi kāmāvacarattabhāvo kathito. Manomayo attapaṭilābho rūpāvacarattabhāvo. So hi jhānamanena nibbattattā manomayo. Arūpo attapaṭilābhoti arūpāvacarattabhāvo. So hi rūpena amissitattā arūpoti evamettha attho veditabbo. ‘‘Attā’’ti pana jīve lokavohāro niruḷho, asatipi jīve tathāniruḷhaṃ lokavohāraṃ gahetvā sammāsambuddhāpi voharantīti dassento ‘‘iti imā lokassa samaññā, yāhi tathāgato voharatī’’ti vatvā idāni yathā voharanti, taṃ pakāraṃ vibhāvento ‘‘aparāmasa’’ntiādimāha.

Paccattasāmaññalakkhaṇavasenāti kakkhaḷaphusanādisalakkhaṇavasena aniccatādisāmaññalakkhaṇavasena ca. Imināti ‘‘paccattasāmaññalakkhaṇavasenā’’tiādinā vuttena paramatthato puggalābhāvavacanena . Ito purimāti tattha tattha sakavādipaṭikkhepādivibhāvanavasena pavattā ito atthasaṃvaṇṇanato purimā. Imināti vā ‘‘yathā rūpādayo dhammā’’tiādinā aṭṭhakathāyaṃ vuttavacanena. Yathā cāti ettha ca-saddo samuccayattho. Tena samaññānatidhāvanaṃ sampiṇḍeti. Idaṃ vuttaṃ hoti – yathā parāmāso ca na hoti janapadaniruttiyā abhinivisitabbato, yathā ca samaññātidhāvanaṃ na hoti, evaṃ ito purimā ca atthavaṇṇanā yojetabbā. Samaññātidhāvane hi sati sabbalokavohārūpacchedo siyāti.

Tasmā saccanti yasmā tattha paramatthākāraṃ anāropetvā samaññaṃ nātidhāvanto kevalaṃ lokasammutiyāva voharati, tasmā saccaṃ paresaṃ avisaṃvādanato. Tathakāraṇanti tatho avitatho dhammasabhāvo kāraṇaṃ pavattihetu etassāti tathakāraṇaṃ, paramatthavacanaṃ, aviparītadhammasabhāvavisayanti attho. Tenāha ‘‘dhammānaṃ tathatāya pavatta’’nti.

Paṭivedhānuyogādivaṇṇanā niṭṭhitā.

Puggalakathāvaṇṇanā niṭṭhitā.

2. Parihānikathā

1. Vādayuttiparihānikathāvaṇṇanā

239.Idaṃsuttanti idaṃ lakkhaṇamattaṃ daṭṭhabbaṃ. ‘‘Pañcime, bhikkhave, dhammā samayavimuttassa bhikkhuno parihānāya saṃvattantī’’ti (a. ni. 

我来将这段巴利文直译成简体中文：
237. "粗大"意思是粗糙的。我慢安住在这里所以是我，即自体。正是那个由于应当以各自的业获得而成为获得。这两个词都是说欲界自体。意生的我获得是色界自体。因为它是由禅定心所生，所以是意生。无色的我获得是无色界自体。因为它不与色混杂，所以是无色，在这里应当如此理解意思。但是"我"这个世间言说被确立在生命上，即使没有生命，正等觉者也取这样确立的世间言说而言说，为了显示这一点，说"这样这些是世间的共称，如来用它们来言说"，现在为了阐明他们如何言说，那个方式而说"不执著"等。
"依各自的和共同的特相"意思是依坚硬、触碰等自相和无常等共相。"通过这个"意思是通过"依各自的和共同的特相"等所说的从胜义谛来说没有补特伽罗的话。"在这之前"意思是在那里那里通过显示正论者的否定等而进行的，在这个意义注释之前。或者"通过这个"意思是通过"如同色等诸法"等在注释中所说的话。"如同和"这里的"和"字是结合的意思。由此结合超越共称。这是所说的意思 - 如同不应执著方言，如同不应超越共称，同样地应当配合在这之前的意义注释。因为如果有超越共称的话，一切世间言说就会被切断。
"因此是真实"意思是因为在那里不施加胜义谛的行相，不超越共称，仅仅依世间共许而言说，所以是真实，因为不欺诳他人。"如此因"意思是如此、不虚妄的法的自性是它的原因、运作的因，这就是"如此因"，是胜义谛的言说，意思是以不颠倒的法的自性为对象。因此说"依诸法的如实性而运作"。
证悟追究等注释结束。
补特伽罗论注释结束。
2. 退失论
1. 论说理由退失论注释
239. "这个经"应当只看这个特相。"诸比丘，这五法导致时解脱比丘的退失"（增支部）

5.149-150) idampi hi suttaṃ anāgāmiādīnaṃyeva parihāninissayo, na arahato. Samayavimuttoti aṭṭhasamāpattilābhino sekkhassetaṃ nāmaṃ. Yathāha –

‘‘Katamo ca puggalo samayavimutto? Idhekacco puggalo kālena kālaṃ samayena samayaṃ aṭṭha vimokkhe kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti. Ayaṃ vuccati puggalo samayavimutto’’ti (pu. pa. 1).

‘‘Parihānidhammo’’ti ca puthujjano ca ekacco ca sekkho adhippeto, na arahāti. Tasmāti yasmā yathādassitāni suttāni anāgāmiādīnaṃ parihāniladdhiyā nissayo, na arahato, tasmā. Taṃ nissāya taṃ apekkhitvā yasmā ‘‘arahatopī’’ti ettha arahatopi parihāni, ko pana vādo anāgāmiādīnanti ayamattho labbhati, tasmā pi-saddasampiṇḍitamatthaṃ dassento ‘‘arahatopi…pe… yojetabba’’nti āha. Yasmā vā kāmañcettha dutiyasuttaṃ sekkhavasena āgataṃ, paṭhamatatiyasuttāni pana asekkhavasenapi āgatānīti tesaṃ laddhi, tasmā ‘‘arahatopī’’ti aṭṭhakathāyaṃ vuttaṃ. Tenāha ‘‘idaṃ suttaṃ arahato’’tiādi.

Tatiyasminti ‘‘sabbesaññeva arahantānaṃ parihānī’’ti etasmiṃ pañhe. So hi ‘‘sabbeva arahanto’’tiādinā āgatesu tatiyo pañho. Tesanti mudindriyānaṃ. Tatiyasmimpīti pi-saddo vuttatthasamuccayo. Tena paṭhamapañhaṃ samuccinoti ‘‘tatthapi tikkhindriyā adhippetā’’ti.

Soyeva na parihāyatīti sotāpannoyeva sotāpannabhāvato na parihāyatīti attho. Na cettha sakadāgāmibhāvāpattiyā sotāpannabhāvāpagamo parihāni hoti visesādhigamabhāvato. Pattavisesato hi parihānīti. Itareti sakadāgāmiādikā. Uparimaggatthāyāti uparimaggattayapaṭilābhatthāya ‘‘niyato’’ti vuttamatthaṃ aggahetvā.

Vādayuttiparihānikathāvaṇṇanā niṭṭhitā.

2. Ariyapuggalasaṃsandanaparihānikathāvaṇṇanā

241.Tatoti arahattato. Tatthāti dassanamaggaphale. Vāyāmenāti vipassanussāhanena. Tadanantaranti sotāpattiphalānantaraṃ. Paṭhamaṃ dassanamaggaphalānantaraṃ arahattaṃ pāpuṇāti, tato parihīno puna vāyamanto tadanantaraṃ na arahattaṃ pāpuṇātīti kā ettha yuttīti adhippāyo. Paravādī nāma yuttampi vadati ayuttampīti kiṃ tassa vāde yuttigavesanāyāti pana daṭṭhabbaṃ. Aparihānasabhāvo bhāvanāmaggo ariyamaggattā dassanādassanamaggo viya. Na cettha asiddhatāsaṅkā lokuttaramaggassa parassapi ariyamaggabhāvassa siddhattā, nāpi lokiyamaggena anekantikatā ariyasaddena visesitattā. Tathā na viruddhatā dutiyamaggādīnaṃ bhāvanāmaggabhāvassa oḷārikakilesappahānādīnañca parassapi āgamato siddhattā.

Ariyapuggalasaṃsandanaparihānikathāvaṇṇanā niṭṭhitā.

3. Suttasādhanaparihānikathāvaṇṇanā

265. Puggalapaññattiaṭṭhakathāyaṃ ‘‘patti, phusanā’’ti ca paccakkhato adhigamo adhippetoti vuttaṃ ‘‘pattabbaṃ vadatīti āha phusanāraha’’nti.

267.Katasanniṭṭhānassāti imasmiṃ sattāhe māse utumhi antovasse vā aññaṃ ārādhessāmīti katanicchayassa.

Suttasādhanaparihānikathāvaṇṇanā niṭṭhitā.

Parihānikathāvaṇṇanā niṭṭhitā.

3. Brahmacariyakathā

1. Suddhabrahmacariyakathāvaṇṇanā

269.Heṭṭhāpīti paranimmitavasavattidevehi heṭṭhāpi. Maggabhāvanampi na icchantīti viññāyati ‘‘idha brahmacariyavāso’’ti iminā ‘‘dvepi brahmacariyavāsā natthi devesūti upaladdhivasenā’’ti vuttattā.



我来将这段巴利文直译成简体中文：
5.149-150.这个经是不还者等的退失依据，不是阿罗汉的。"时解脱"是获得八等至的有学者的名称。如说：
"什么是时解脱的补特伽罗?在这里某个补特伽罗时时刻刻以身触证八解脱而住,并且以慧看见后某些漏已尽。这被称为时解脱的补特伽罗。"(补特伽罗施设)
"退失法"意思是指凡夫和某些有学,不是阿罗汉。"因此"意思是因为如前所示的诸经是不还者等的退失见的依据,不是阿罗汉的,所以。依于那个,考虑那个,因为在"阿罗汉也"中得到阿罗汉也有退失,何况不还者等这个意思,所以显示由"也"字所结合的意思而说"阿罗汉也⋯⋯应当配合"。或者因为虽然这里第二经是依有学而来,但第一和第三经也是依无学而来,这是他们的见解,所以在注释中说"阿罗汉也"。因此说"这个经是阿罗汉的"等。
"在第三"意思是在"一切阿罗汉都有退失"这个问题中。因为那是以"一切阿罗汉"等方式出现的第三个问题。"那些"意思是软根的人。"在第三也"中的"也"字是结合已说的意思。由此结合第一个问题说"在那里也是指利根的"。
"他确实不退失"意思是初果确实不从初果性退失。在这里不是说由于得到一来性而失去初果性是退失,因为是证得殊胜。因为退失是从所证得的殊胜。"其他"意思是一来等。"为了上位道"意思是为了获得上面三道,没有把握"确定"所说的意思。
论说理由退失论注释结束。
2. 圣者比较退失论注释
241."从那个"意思是从阿罗汉果。"在那里"意思是在见道果中。"以精进"意思是以观慧的努力。"其后"意思是初果之后。意思是先在见道果之后得到阿罗汉果,从那里退失后再精进,其后不能得到阿罗汉果,这里有什么道理?但是应当理解,所谓对方论者说合理的也说不合理的,为什么要在他的论中寻求合理性?修道是不退失自性,因为是圣道,如见道和非见道。在这里不会怀疑不成立,因为对方也承认出世间道是圣道,也不会因世间道而不一定,因为用圣字限定。同样地不会矛盾,因为对方从传承也承认第二道等是修道,以及断粗重烦恼等。
圣者比较退失论注释结束。
3. 经典证明退失论注释
265. 在补特伽罗施设注释中说"证得、触证"是指亲证的证得,所以说"说应证得,说应触证"。
267."已作决定的"意思是已决意在这七日、月、季节或雨期内我将成就其他。
经典证明退失论注释结束。
退失论注释结束。
3. 梵行论
1. 清净梵行论注释
269."在下"意思是在他化自在天之下。"也不接受修道"这样理解,因为说"依'这里有梵行住'这个理解,两种梵行住在天人中都没有"。

270.Tassevāti paravādino eva. Puggalavasenāti ‘‘gihīnañceva ekaccānañca devāna’’nti evaṃ puggalavasena. Tassāti paravādino. Paṭikkhepo na yuttoti evaṃ puggalavasena atthayojanā na yuttāti adhippāyo. Puggalādhiṭṭhānena pana katāpi atthavaṇṇanā okāsavasena paricchijjatīti nāyaṃ doso. Tassāyaṃ adhippāyoti ayaṃ ‘‘gihīnañcevā’’tiādinā vutto tassa paravādino yadi adhippāyo, evaṃ saññāya paravādino sakavādinā samānādāyoti na niggahāraho siyā. Tenāha ‘‘saka…pe… tabbo’’ti. Paṭhamaṃ pana anujānitvā pacchā paṭikkhepeneva niggahetabbatā veditabbā. Keci ‘‘yattha natthi pabbajjā, natthi tattha brahmacariyavāsoti pucchāya ekaccānaṃ manussānaṃ maggappaṭivedhaṃ sandhāya paravādino paṭikkhepo. Yadipi so devānaṃ maggappaṭilābhaṃ na icchati, sambhavantaṃ pana sabbaṃ dassetuṃ aṭṭhakathāyaṃ ‘gihīna’micceva avatvā ‘ekaccānañca devāna’nti vutta’’nti vadanti, taṃ na sundaraṃ ‘‘sandhāyā’’ti vuttattā, purimoyevattho yutto.

Suddhabrahmacariyakathāvaṇṇanā niṭṭhitā.

2. Saṃsandanabrahmacariyakathāvaṇṇanā

273.Rūpāvacaramaggenāti rūpāvacarajjhānena. Tañhi rūpabhavūpapattiyā upāyabhāvato maggoti vutto. Yathāha ‘‘rūpupapattiyā maggaṃ bhāvetī’’ti (dha. sa. 160). Idanti idaṃ rūpāvacarajjhānaṃ. ‘‘Idhavihāyaniṭṭhahetubhūto rūpāvacaramaggo’’tiādikaṃ dīpentaṃ vacanaṃ anāgāmimaggassa tabbhāvadīpakena ‘‘idha bhāvitamaggo’’tiādikena kathaṃ sametīti codetvā yathā sameti , taṃ dassetuṃ ‘‘pubbe panā’’tiādi vuttaṃ. Tattha ‘‘pubbe’’ti iminā ‘‘idha bhāvitamaggo’’tiādikaṃ vadanti, idhāpi pana ‘‘rūpāvacaramaggenā’’tiādikaṃ. Tattha anāgāmī evāti anāgāmiphalaṭṭho eva. Jhānānāgāmīti asamucchinnajjhattasaṃyojanopi rūpabhave uppajjitvā anāvattidhammamaggaṃ bhāvetvā tattheva parinibbāyanato. Adhippāyoti yathāvutto dvinnaṃ aṭṭhakathāvacanānaṃ avirodhadīpako adhippāyo.

Idhāti kāmaloke. Tatthāti brahmaloke. Ettha ca paravādī evaṃ pucchitabbo ‘‘tīhi, bhikkhave, ṭhānehī’’ti suttaṃ kiṃ yathārutavasena gahetabbatthaṃ, udāhu sandhāyabhāsitanti? Tattha jānamāno sandhāyabhāsitanti vadeyya. Aññathā ‘‘paranimmitavasavattideve upādāyā’’tiādi vattuṃ na sakkā ‘‘deve ca tāvatiṃse’’ti vuttattā. Yathā hi tassa ‘‘seyyathāpi devehi tāvatiṃsehi saddhiṃ mantetvā’’tiādīsu viya sakkaṃ devarājānaṃ upādāya kāmāvacaradevesu tāvatiṃsadevā pākaṭā paññātāti tesaṃ gahaṇaṃ, na teyeva adhippetāti suttapadassa sandhāyabhāsitatthaṃ sampaṭicchitabbaṃ, evaṃ ‘‘idha brahmacariyavāso’’ti etthāpi anavajjasukhaabyāsekasukhanekkhammasukhādisannissayabhāvena mahānisaṃsatāya sāsane pabbajjā ‘‘idha brahmacariyavāso’’ti imasmiṃ sutte adhippetā. Sā hi uttarakurukānaṃ devānañca anokāsabhāvato dukkarā dullabhā ca. Tattha sūriyaparivattādīhipi devesu maggapaṭilābhāya atthitā vibhāvetabbā, uttarakurukānaṃ pana visesānadhigamabhāvo ubhinnampi icchito evāti.

Saṃsandanabrahmacariyakathāvaṇṇanā niṭṭhitā.

Brahmacariyakathāvaṇṇanā niṭṭhitā.

3. Odhisokathāvaṇṇanā



我来将这段巴利文直译成简体中文：
270."正是那个"意思是正是对方论者的。"依人"意思是如"在家人和某些天人"这样依人。"那个"意思是对方论者的。"否定不合理"意思是这样依人的意义配合不合理。但是即使依人而作的意义解释也被处所所限定，所以这不是过失。"这是他的意思"意思是如果这是对方论者以"在家人等"等所说的意思，这样在理解上对方论者与正论者有相同的执取，就不应该被驳斥。因此说"应当...正论者"。但是应当理解先认可后通过否定而驳斥的情况。有些人说："在'哪里没有出家，那里就没有梵行住'这个问题中，对方论者的否定是针对某些人的道的证悟。虽然他不接受天人获得道，但是为了显示一切可能的情况，在注释中不只说'在家人'而说'某些天人'"，这不好，因为说"针对"，前面的意思才合理。
清净梵行论注释结束。
2. 比较梵行论注释
273."以色界道"意思是以色界禅那。因为那个是往生色界的方法，所以被称为道。如说："修习往生色界的道"（法聚论160）。"这个"意思是这个色界禅那。说"在这里超越（世间）的因的色界道"等的话，如何与说明它是那个的"在这里修习的道"等的描述不还道的话相符合呢？提出这个问题后，为了显示如何相符合，说"但是在前"等。在那里，"在前"这个指他们说"在这里修习的道"等，在这里也说"以色界道"等。在那里"确实是不还者"意思是确实是住于不还果的人。"禅那不还者"意思是因为虽然没有断尽内在结，但是生在色界后修习不还法道，就在那里般涅槃。"意思"意思是如所说的显示两个注释语句无矛盾的意思。
"在这里"意思是在欲界。"在那里"意思是在梵界。在这里应当这样问对方论者："诸比丘，以三个原因"这个经是应当依文字而理解的意思，还是依意趣所说的？在那里如果知道就会说是依意趣所说的。否则不能说"依他化自在天"等，因为说"以及三十三天"。因为如同在"譬如与三十三天商议"等中，因为帝释天王在欲界天人中是著名的、知名的，所以举三十三天，不是只指他们，这样应当接受经文是依意趣所说的意思；同样地，在"这里有梵行住"中也是指在教法中的出家，因为它是无过失乐、不染乐、出离乐等的所依，有大功德。因为它在北俱卢洲（现在的新疆一带）和天人中是没有机会的，所以难作难得。在那里应当通过日轮运转等来阐明天人中有获得道的存在，但是北俱卢洲的人不证得殊胜，这是两者都承认的。
比较梵行论注释结束。
梵行论注释结束。
3. 局部论注释

274.Odhisoti bhāgaso, bhāgenāti attho. Bhāgo nāma yasmā ekadeso hoti, tasmā ‘‘ekadesena ekadesenā’’ti vuttaṃ. Tattha yadi catunnaṃ maggānaṃ vasena samudayapakkhikassa kilesagaṇassa catubhāgehi pahānaṃ ‘‘odhiso pahāna’’nti adhippetaṃ, icchitamevetaṃ sakavādissa ‘‘tiṇṇaṃ saṃyojanānaṃ parikkhayā diṭṭhigatānaṃ pahānāyā’’ti ca ādivacanato. Yasmā pana maggo catūsu saccesu nānābhisamayavasena kiccakaro, na ekābhisamayavasenāti paravādino laddhi, tasmā yathā ‘‘maggo kālena dukkhaṃ parijānāti, kālena samudayaṃ pajahatī’’tiādinā nānakkhaṇavasena saccesu pavattatīti icchito, evaṃ paccekampi nānakkhaṇavasena pavatteyya. Tathā sati dukkhādīnaṃ ekadesaekadesameva parijānāti pajahatīti dassetuṃ pāḷiyaṃ ‘‘sotāpatti…pe… ekadese pajahatī’’tiādi vuttaṃ. Sati hi nānābhisamaye paṭhamamaggādīhi pahātabbānaṃ saṃyojanattayādīnaṃ dukkhadassanādīhi ekadesaekadesappahānaṃ siyāti ekadesasotāpattimaggaṭṭhāditā, tato eva ekadesasotāpannāditā ca āpajjati anantaraphalattā lokuttarakusalānaṃ, na ca taṃ yuttaṃ. Na hi kālabhedena vinā so eva sotāpanno, asotāpanno cāti sakkā viññātuṃ. Tenāha ‘‘ekadesaṃ sotāpanno, ekadesaṃ na sotāpanno’’tiādi.

Apicāyaṃ nānābhisamayavādī evaṃ pucchitabbo ‘‘maggañāṇaṃ saccāni paṭivijjhantaṃ kiṃ ārammaṇato paṭivijjhati, udāhu kiccato’’ti. Yadi ārammaṇatoti vadeyya, tassa vipassanāñāṇassa viya dukkhasamudayānaṃ accantaparicchedasamucchedā na yuttā tato anissaṭattā, tathā maggadassanaṃ. Na hi sayameva attānaṃ ārabbha pavattatīti yuttaṃ, maggantaraparikappanāyaṃ anavaṭṭhānaṃ āpajjatīti, tasmā tīṇi saccāni kiccato, nirodhaṃ kiccato ārammaṇato ca paṭivijjhatīti evamasammohato paṭivijjhantassa maggañāṇassa nattheva nānābhisamayo. Vuttañhetaṃ ‘‘yo, bhikkhave, dukkhaṃ passati, dukkhasamudayampi so passatī’’tiādi. Na cetaṃ kālantaradassanaṃ sandhāya vuttaṃ. ‘‘Yo nu kho, āvuso, dukkhaṃ passati, dukkhasamudayampi so passati, dukkhanirodhampi…pe… dukkhanirodhagāminipaṭipadampi so passatī’’ti (saṃ. ni. 5.1100) ekasaccadassanasamaṅgino aññasaccadassanasamaṅgibhāvavicāraṇāyaṃ tadatthasādhanatthaṃ āyasmatā gavaṃpatittherena ābhatattā paccekañca saccattayadassanassa yojitattā. Aññathā purimadiṭṭhassa puna adassanato samudayādidassane dukkhādidassanamayojanīyaṃ siyā. Na hi lokuttaramaggo lokiyamaggo viya katakāribhāvena pavattati samucchedakattā. Tathā yojane ca sabbaṃ dassanaṃ dassanantaraparanti dassanānuparamo siyā. Evaṃ āgamato yuttito ca nānābhisamayassa asambhavato paccekaṃ maggānaṃ odhiso pahānaṃ natthīti niṭṭhamettha gantabbaṃ.

Odhisokathāvaṇṇanā niṭṭhitā.

4. Jahatikathāvaṇṇanā

1. Nasuttāharaṇakathāvaṇṇanā



我来将这段巴利文直译成简体中文：
274."局部"意思是部分，以部分的意思。所谓部分因为是一部分，所以说"以一部分一部分"。在那里，如果认为依四道对属于集谛的烦恼群以四部分断除是"局部断"的意思，这正是正论者所希望的，因为有"由于三结完全灭尽和为了断除见"等的说法。但是因为对方论者的见解是：道对四谛是依不同的现观而作用，不是依单一现观，所以如同认为"道有时了知苦，有时断除集"等是依不同刹那而对诸谛运作，同样地对每一个也会依不同刹那而运作。如果是这样，为了显示只了知、断除苦等的一部分一部分，在经文中说"预流...在一部分断除"等。因为如果有不同的现观，由初道等应断的三结等会由见苦等而有一部分一部分的断除，就会成为一部分预流道等，由此也会成为一部分预流者等，因为出世间善法会有无间果，但这是不合理的。因为除了时间的差别外，不能理解他既是预流者又不是预流者。因此说"一部分是预流者，一部分不是预流者"等。
而且应当这样问这个主张不同现观的人："道智在通达诸谛时，是从所缘而通达，还是从作用而通达？"如果说从所缘，他的见解就不合理，因为像观智一样没有完全确定和断除苦集，同样地见道也不合理。因为自己不应该缘取自己而运作，在设想其他道时会陷入不确定，所以道智对三谛是从作用通达，对灭谛是从作用和所缘通达，这样无迷惑地通达就完全没有不同的现观。因为这样说："诸比丘，谁见苦，他也见苦集"等。这不是针对不同时间的见而说的。因为在考察具足见一谛者是否具足见其他谛时，为了证明那个意思，由具寿伽梵婆提长老引用："朋友，谁见苦，他也见苦集，也见苦灭...也见导向苦灭之道"，并且对每一个三谛的见都作了配合。否则因为不再见已见的，在见集等时就不应该配合见苦等。因为出世间道不像世间道那样以已作而运作，因为是断除。如果那样配合，一切见都会成为其他见的后面，就会成为见的不止息。这样从传承和道理来说不同现观是不可能的，所以这里应当得出结论：每一个道都没有局部断。
局部论注释结束。
4. 断除论注释
1. 不引经论注释

280. Yadipi pāḷiyaṃ ‘‘tayo magge bhāvetī’’ti vuttaṃ, maggabhāvanā pana yāvadeva kilesasamucchindanatthāti ñatvā ‘‘kiccasabbhāvanti tīhi pahātabbassa pahīnata’’nti āha. Tattha tīhīti heṭṭhimehi tīhi ariyamaggehi pahātabbassa ajjhattasaṃyojanassa pahīnataṃ samucchindananti attho. Taṃ pana kiccanti adhobhāgiyasaṃyojanesu maggassa pahānābhisamayakiccaṃ. Teneva maggenāti anāgāmimaggeneva. Etaṃ na sametīti evaṃ magguppādato pageva kāmarāgabyāpādā pahīyantīti laddhikittanaṃ iminā maggassa kiccasabbhāvakathanena na sameti na yujjati. Tasmāti iminā yathāvuttameva virodhaṃ paccāmasati. Pahīnānanti vikkhambhitānaṃ. Yo hi jhānalābhī jhānena yathāvikkhambhite kilese maggena samucchindati, so idhādhippeto. Tenāha ‘‘dassanamagge…pe… adhippāyo’’ti.

Jahatikathāvaṇṇanā niṭṭhitā.

5. Sabbamatthītikathāvaṇṇanā

1. Vādayuttivaṇṇanā

282.Sabbaṃatthīti ettha yasmā paccuppannaṃ viya atītānāgatampi dharamānasabhāvanti paravādino laddhi, tasmā sabbanti kālavibhāgato atītādibhedaṃ sabbaṃ. So pana ‘‘yampi natthi, tampi atthī’’ti kālavimuttassa vasena anuyogo, taṃ atippasaṅgadassanavasena paravādipaṭiññāya dosāropanaṃ. Nayadassanaṃ vā atītānāgatānaṃ natthibhāvassa. Atthīti pana ayaṃ atthibhāvo yasmā desakālākāradhammehi vinā na hoti, tasmā taṃ tāva tehi saddhiṃ yojetvā anuyogaṃ dassetuṃ ‘‘sabbattha sabbamatthī’’tiādinā pāḷi pavattā. Tattha yadipi sabbatthāti idaṃ sāmaññavacanaṃ, taṃ pana yasmā visesaniviṭṭhaṃ hoti, parato ca sabbesūti dhammā vibhāgato vuccanti, tasmā oḷārikassa pākaṭassa rūpadhammasamudāyassa vasena atthaṃ dassetuṃ aṭṭhakathāyaṃ ‘‘sabbatthāti sabbasmiṃ sarīre’’ti vuttaṃ, nidassanamattaṃ vā etaṃ daṭṭhabbaṃ. Tathā ca kāṇādakāpilehi paṭiññāyamānā ākāsakālādisattapakatipurisā viya paravādinā paṭiññāyamānaṃ sabbaṃ sabbabyāpīti āpannameva hotīti. ‘‘Sabbattha sarīre’’ti ca ‘‘tile tela’’nti viya byāpane bhummanti sarīrapariyāpannena sabbena bhavitabbanti vuttaṃ ‘‘sirasi pādā…pe… attho’’ti.

Sabbasmiṃ kāle sabbamatthīti yojanā. Etasmiṃ pakkheyevassa aññavādo paridīpito siyā ‘‘yaṃ atthi, attheva taṃ, yaṃ natthi, nattheva taṃ, asato natthi sambhavo, sato natthi vināso’’ti. Evaṃ sabbenākārena sabbaṃ sabbesu dhammesu sabbaṃ atthīti atthoti sambandho. Imehi pana pakkhehi ‘‘sabbaṃ sabbasabhāvaṃ, anekasattinicitābhāvā asato natthi sambhavo’’ti vādo paridīpito siyā. Yogarahitanti kenaci yuttāyuttalakkhaṇasaṃyogarahitaṃ. Taṃ pana ekasabhāvanti saṃyogarahitaṃ nāma atthato ekasabhāvaṃ, ekadhammoti attho. Etena devavādīnaṃ brahmadassanaṃ atthevātivādo paridīpito siyā. Atthīti pucchatīti yadi sabbamatthīti tava vādo, yathāvuttāya mama diṭṭhiyā sammādiṭṭhibhāvo atthīti ekantena tayā sampaṭicchitabbo, tasmā ‘‘kiṃ so atthī’’ti pucchatīti attho.

Vādayuttivaṇṇanā niṭṭhitā.

2. Kālasaṃsandanakathāvaṇṇanā



我来帮你翻译这段巴利文:
280. 虽然在圣典中说"修习三道",但知道修道的目的就是为了断除烦恼,所以说"以三道所断之事的已断"。其中"以三"是指以下三种圣道所应断除的内在结缚已被断除、根除的意思。而那"事"是指在下分结中道的断除现观之事。"以那道"就是专指不还道。"这不相应"意思是:如此在道生起之前就断除了贪欲、瞋恚的说法,与这道的作用实相的陈述不相符合、不恰当。"因此"是指回应前述的矛盾。"已断"是指已经被镇伏。这里所说的是那些得定者以禅定镇伏烦恼后,再以道根除的人。因此说"见道等是意趣"。
舍断论释文结束。
5. 一切实有论释
1. 论据释义
282. 关于"一切实有",由于外道执持过去未来如同现在一样都是持续存在的自性,所以"一切"是指从时间区分来说的过去等差别的一切。他们认为"即使是不存在的也是存在的",这种超越时间的追问,是通过显示过度推论而指出外道主张的过失。或者说是显示过去未来不存在的理路。因为这个存在性离开处所、时间、行相、诸法是不可能的,所以为了先显示将它与这些相结合的追问,经文以"一切处一切实有"等开始。其中虽然"一切处"是一般性的说法,但是因为它包含特殊性,后面又从法的区分说到"在一切中",所以注释书中为了显示粗显的色法聚的意思而说"一切处即是在一切身体中",或者这应该看作只是一个例子。如同迦那陀派和迦毗罗派所主张的虚空、时间等七种本性和神我一样,外道所主张的一切必然成为遍一切处。"在一切身体中"如同"芝麻中有油"这样的遍在格,意思是身体所摄的一切应当存在,所以说"头中有脚等的意思"。
"在一切时中一切实有"是语句连接。在这种立场中他的其他说法会被阐明为:"凡存在的就一定存在,凡不存在的就一定不存在,从无不能生有,有不会灭无。"这样一切行相在一切法中一切实有的意思是相连的。通过这些立场,"一切都具有一切自性,因为充满多种功能所以无不能生有"的说法会被阐明。"无关联"是指与任何合理不合理的特征都没有关联。而那"一性"意思是:无关联在实际上就是一性,即是一法的意思。由此显示提婆派等关于"梵见确实存在"的极端论。"存在吗?"而问,意思是:如果你主张一切实有,那么你必须一定接受如前所说我的见解是正见存在,所以问"它是存在的吗?"
论据释义结束。
2. 时间关联论释

285.Atītā…pe… karitvāti etthāyaṃ saṅkhepattho – atītaṃ anāgatanti rūpassa imaṃ visesaṃ, evaṃ visesaṃ vā rūpaṃ aggahetvā paccuppannatāvisesavisiṭṭharūpameva appiyaṃ paccuppannarūpabhāvānaṃ samānādhikaraṇattā etasmiṃyeva visaye appetabbaṃ, vacīgocaraṃ pāpetabbaṃ satipi nesaṃ visesanavisesitabbatāsaṅkhāte vibhāge tathāpi avibhajitabbaṃ katvāti. Yasmā pana pāḷiyaṃ ‘‘paccuppannanti vā rūpanti vā’’ti paccuppannarūpasaddehi tadatthassa vattabbākāro itisaddehi dassito, tasmā ‘‘paccuppannasaddena…pe… vuttaṃ hotī’’ti āha. Rūpapaññattīti rūpāyatanapaññatti. Sā hi sabhāvadhammupādānā tajjāpaññatti. Tenevāha ‘‘sabhāvaparicchinne pavattā vijjamānapaññattī’’ti. Rūpasamūhaṃ upādāyāti taṃtaṃattapaññattiyā upādānabhūtānaṃ abhāvavibhāvanākārena pavattamānānaṃ rūpadhammānaṃ samūhaṃ upādāya. Upādānupādānampi hi upādānamevāti. Tasmāti samūhupādāyādhīnatāya avijjamānapaññattibhāvato. Vigamāvattabbatāti vigamassa vatthabhāvāpagamassa avattabbatā. Na hi odātatāvigamena avatthaṃ hoti. Na pana yuttā rūpabhāvassa vigamāvattabbatāti yojanā. Rūpabhāvoti ca rūpāyatanasabhāvo cakkhuviññāṇassa gocarabhāvo. Na hi tassa paccuppannabhāvavigame vigamāvattabbatā yuttā.

Kālasaṃsandanakathāvaṇṇanā niṭṭhitā.

Vacanasodhanavaṇṇanā



285. "过去…等…作"这里的略义是：不取"过去、未来"这个色法的差别,或者不取这样的差别的色法,而只取具有现在性差别的色法,因为现在色法性质是相同所依的,所以只在这个范围内应当被确定,应当被带入语言领域。即使它们有差别与所差别的关系这样的区分,也应当作为不可分别。由于在圣典中以"是现在或是色"这样的现在色两个词,用"是"字显示其义应说的方式,所以说"以现在词等被说"。
"色施设"是指色处施设。因为它是依实法而有的相应施设。因此说"在自性确定中转起的存在施设"。"依色聚"是指依止作为各自我施设的所依,通过显示无有的行相而转起的色法之聚。因为即使是依止的依止也只是依止。"因此"是由于依聚而有的缘故是不存在施设。"不可说离去"是指离去、离开所依是不可说的。因为不能说通过白色性的离去而成为无所依。"而色性的离去不可说是不合理的"是语句连接。这里"色性"是指色处自性、眼识的所缘性。因为它的现在性离去的离去性是不合理的。
时间关联论释结束。
语言清净释

288.Anāgataṃ vā paccuppannaṃ vāti ettha vā-saddo aniyamattho yathā ‘‘khadire vā bandhitabbaṃ palāse vā’’ti. Tasmā ‘‘hutvā hotī’’ti ettha hoti-saddo anāgatapaccuppannesu yaṃ kiñci padhānaṃ katvā sambandhaṃ labhatīti dassento ‘‘anāgataṃ…pe… daṭṭhabba’’nti āha. Tattha paccuppannaṃ hontanti paccuppannaṃ jāyamānaṃ paccuppannabhāvaṃ labhantaṃ. Tenāha ‘‘taññeva anāgataṃ taṃ paccuppannanti laddhivasenā’’ti. Tampi hutvā hotīti yaṃ anāgataṃ hutvā paccuppannabhāvappattiyā ‘‘hutvā hotī’’ti vuttaṃ, kiṃ tadapi puna hutvā hotīti pucchati. Tabbhāvāvigamatoti paccuppannabhāvato hutvāhotibhāvānupagamato. Paccuppannābhāvatoti paccuppannatāya abhāvato.

Vacanaṃarahatīti iminā vacanamatte na koci dosoti dasseti. Idaṃ vuttaṃ hoti – yadipi tassa puna hutvā bhūtassa puna hutvāhotibhāvo natthi, punappunaṃ ñāpetabbatāya pana dutiyaṃ tato parampi tathā vattabbataṃ arahatīti ‘‘āmantā’’ti paṭijānātīti. Dhammeti sabhāvadhamme. Tappaṭikkhepato adhamme abhāvadhamme. Tenāha ‘‘sasavisāṇe’’ti.

Paṭikkhittanayenāti ‘‘hutvā hoti, hutvā hotī’’ti ettha pubbe yadetaṃ tayā ‘‘anāgataṃ hutvā paccuppannaṃ hotī’’ti vadatā ‘‘taṃyeva anāgataṃ taṃ paccuppanna’’nti laddhivasena ‘‘anāgataṃ vā paccuppannaṃ vā hutvā hotī’’ti vuttaṃ, ‘‘kiṃ te tampi hutvā hotī’’ti pucchite yo paravādinā hutvā bhūtassa puna hutvāabhāvato ‘‘na hevā’’ti paṭikkhepo kato, tena paṭikkhittanayena. Svāyaṃ yadeva rūpādi anāgataṃ, tadeva paccuppannanti satipi atthābhede anāgatapaccuppannanti pana attheva kālabhedoti taṃkālabhedavirodhāya paṭikkhepo pavattoti āha ‘‘paṭikkhittanayenāti kālanānattenā’’ti. Tena hi so ayañca paṭikkhepo nīto pavattitoti. Paṭiññātanayenāti idampi yathāvuttapaṭikkhepānantaraṃ yaṃ paṭiññātaṃ, taṃ sandhāyāha. Yathā hi sā paṭiññā atthābhedena nītā pavattitā, tathāyampi. Tenevāha ‘‘atthānānattenā’’ti, anāgatādippabhedāya kālapaññattiyā upādānabhūtassa atthassa abhedenāti attho. Yathā upādānabhūtarūpādiatthābhedepi tesaṃ khaṇattayānāvatti taṃsamaṅgitā anāgatapaccuppannabhāvāvattitā, tathā tattha vuccamānā hutvāhotibhāvā yathākkamaṃ purimapacchimesu pavattitā purimapacchimakiriyāti katvāti imamatthaṃ dassento ‘‘atthānānattaṃ…pe… paṭijānātī’’ti vatvā puna ‘‘atthānānattameva hī’’tiādinā tameva atthaṃ samattheti. Yathā pana ‘‘taṃ jīvaṃ taṃ sarīra’’nti paṭijānantassa jīvova sarīraṃ, sarīrameva jīvoti jīvasarīrānaṃ anaññattaṃ āpajjati, evaṃ ‘‘taññeva anāgataṃ taṃ paccuppanna’’nti ca paṭijānantassa anāgatapaccuppannānaṃ anaññattaṃ āpannanti paccuppannānāgatesu vuttā hotibhāvahutvābhāvā anāgatapaccuppannesupi āpajjeyyunti vuttaṃ aṭṭhakathāyaṃ ‘‘evaṃ sante anāgatampi hutvāhoti nāma, paccuppannampi hutvāhotiyeva nāmā’’ti.


这里是巴利文的中文直译:
288. "未来或现在"中的"或"字表示不确定义,如"应该绑在棘树上或者在木棉树上"。因此在"已成为而成为"中,"成为"这个词与未来和现在任何一个为主而得到连接,为了显示这一点说"未来...等...应该被看作"。其中"成为现在"是指生起现在、获得现在性。因此说"按照这个'那未来就是那现在'的见解"。"那也已成为而成为"是问:那个已成为未来而达到现在性而说"已成为而成为"的,它是否也再次已成为而成为?由于不离开那个性质,即由于不离开现在性而不进入已成为而成为性。由于不是现在性,即由于没有现在性。
"值得说"是指在单纯的说法上没有任何过失。这是说 - 虽然对那个已经成为而成为的没有再次已成为而成为性,但由于需要一再表达,所以值得第二次乃至更多次如此说,因此他回答"是的"。"法"是指自性法。由于否定它而是非法、无有法。因此说"兔角"。
"以否定的方式"是指:在"已成为而成为,已成为而成为"中,之前你说"未来已成为而成为现在",按照"那未来就是那现在"的见解而说"未来或现在已成为而成为",当被问"对你来说那也已成为而成为吗?"时,外道由于已成为的不再次已成为而成为,所以做出"不是"的否定,以那个否定的方式。这虽然在义上没有差别,但未来和现在确实有时间差别,为了与那个时间差别相违而进行否定,所以说"以否定的方式即以时间差别"。因为以那个方式这个否定被引导、被运作。"以承认的方式"也是指前述否定之后所承认的。因为那个承认以义无差别的方式被引导、被运作,所以说"以义无差别",即以作为未来等差别的时间施设所依的义无差别的意思。就像所依的色等义虽然无差别,但它们具有三时不可得性、具有那个[三时]、归属于未来现在性,同样在那里所说的已成为而成为性分别在前后转起为前后的作用,为了显示这个意思,说"义的差别...等...承认",然后又以"只是义的差别"等来证成那个意义。正如承认"那命即是那身"者会落入命就是身、身就是命的命身无差别,同样承认"那未来就是那现在"者会落入未来现在无差别,因此在现在未来中所说的成为性和已成为性也会落入未来现在中,所以在注释书中说"如此则未来也名为已成为而成为,现在也名为已成为而成为"。


Anuññātapañhassāti ‘‘taññeva anāgataṃ taṃ paccuppannanti? Āmantā’’ti evaṃ atthānānattaṃ sandhāya anuññātassa atthassa. Ñātuṃ icchito hi attho pañho. Doso vuttoti anāgataṃ hutvā paccuppannabhūtassa puna anāgataṃ hutvā paccuppannabhāvāpattisaṅkhāto doso vutto purimanaye . Pacchimanaye pana anāgatapaccuppannesu ekekassa hutvāhotibhāvāpattisaṅkhāto doso vuttoti attho. Paṭikkhittapañhanti ‘‘taṃyeva anāgataṃ taṃ paccuppannanti? Na hevaṃ vattabbe’’ti evaṃ kālanānattaṃ sandhāya paṭikkhittapañhaṃ. Tenāti anāgatapaccuppannānaṃ hotihutvābhāvapaṭikkhepena. Codetīti anāgataṃ tena hoti nāma, paccuppannaṃ tena hutvā nāma, ubhayampi anaññattā ubhayasabhāvanti codeti. Etthāti ‘‘hutvā hotī’’ti etasmiṃ pañhe kathaṃ hoti dosoti codetīti. ‘‘Tassevā’’ti pariharati. Kathaṃ katvā codanā, kathañca katvā parihāro? Anujānanapaṭikkhepānaṃ bhinnavisayatāya codanā, atthābhedakālabhedavisayattā abhinnādhāratāya tesaṃ parihāro. Tassevāti hi paravādino evāti attho.

Tadubhayaṃ gahetvāti ‘‘taṃ anāgataṃ taṃ paccuppanna’’nti ubhayaṃ ekajjhaṃ gahetvā. Ekekanti tesu ekekaṃ. Ekekamevāti ubhayaṃ ekajjhaṃ aggahetvā ekekameva visuṃ visuṃ imasmiṃ pakkhe tathā na yuttanti attho. Esa nayoti atidesaṃ katvā saṃkhittattā taṃ dubbiññeyyanti ‘‘anāgatassa hī’’tiādinā vivarati. Paṭijānitabbaṃ siyā anāgatapaccuppannānaṃ yathākkamaṃ hotihutvābhāvatoti adhippāyo. ‘‘Yadetaṃ tayā’’tiādinā pavatto saṃvaṇṇanānayo purimanayo, tattha hi ‘‘yadi te anāgataṃ hutvā’’tiādinā hutvāhotibhāvo codito. ‘‘Aparo nayo’’tiādiko dutiyanayo. Tattha hi ‘‘anāgatassa…pe… hutvāhotiyeva nāmā’’ti anāgatādīsu ekekassa hutvāhotināmatā coditā.

Vacanasodhanavaṇṇanā niṭṭhitā.

Atītañāṇādikathāvaṇṇanā

290.Kathaṃvuccatīti kasmā vuttaṃ. Tenāti hi iminā dutiyapucchāya ‘‘atītaṃ ñāṇa’’nti idaṃ paccāmaṭṭhaṃ, tañca paccuppannaṃ ñāṇaṃ, atītadhammārammaṇatāya atītanti vuttaṃ. Tenāha aṭṭhakathāyaṃ ‘‘puna puṭṭho atītārammaṇaṃ paccuppannaṃ ñāṇa’’ntiādi.

Atītañāṇādikathāvaṇṇanā niṭṭhitā.

Arahantādikathāvaṇṇanā

291. ‘‘Arahaṃ khīṇāsavo’’tiādinā suttavirodho pākaṭoti idameva dassento ‘‘yuttivirodho…pe… daṭṭhabbo’’ti āha. Tattha anānattanti aviseso. Evamādikoti ādi-saddena katakiccatābhāvo anohitabhāratāti evamādīnaṃ saṅgaho daṭṭhabbo.

Arahantādikathāvaṇṇanā niṭṭhitā.

Padasodhanakathāvaṇṇanā



关于"被允许的问题":即"那未来就是那现在吗?是的。"这是为了指向义的差别而被允许的义。因为寻求被了知的义就是问题。过失已被说明,即未来已成为现在后再次成为未来现在的过失在前一种方式中已被说明。在后一种方式中,则是关于未来和现在各自成为而成为的过失被说明。"被否定的问题"是指"那未来就是那现在吗?不应如此说"这样为了指向时间差别而被否定的问题。"因此"是通过否定未来和现在的成为和已成为。"质疑"是说未来因此成为,现在因此已成为,两者都不是不同,具有两种性质。"在这里"是在"已成为而成为"这个问题中如何有过失,而质疑。"对于那个"是驳斥。如何进行质疑,又如何进行驳斥?因为允许和否定的领域不同,所以是质疑;由于义的差别和时间的差别,所以对于它们没有不同的把握,所以是驳斥。"对于那个"意思是对于外道。
"取两者"是指取"那未来就是那现在"这两者同时。"各自"是指在这些中各自一个。"只各自"是指不同时取两者,而在这个立场中各自分开不合适。"这是方法"是通过类比,由于简略所以难以理解,因此以"未来的"等来阐释。意图是应该承认未来和现在各自的成为和已成为。从"那是你"等开始的是前一种赞颂方式,在那里通过"如果未来已成为"等质疑了成为而成为性。"另一种方法"等是第二种方法。在那里通过"未来等各自有成为而成为的名称"被质疑。
语言清净释结束。
过去智等论释
290. "如何被说"是为什么被说。"因此"是通过第二个问题触及"过去智",它是现在智,因为以过去法为所缘所以说是过去的。因此在注释书中说"再次被问时,是现在的以过去为所缘的智"等。
过去智等论释结束。
阿罗汉等论释
291. "阿罗汉已尽诸漏"等与经文相违是显然的,为了显示这一点说"应该看作理路相违"等。其中"无差别"是无区别。"如此等"一词表示未完成的作用、未承担的负担等应该被理解为包括。
阿罗汉等论释结束。
词语清净论释

295. Yo atītasaddābhidheyyo attho, so atthisaddābhidheyyoti dvepi samānādhikaraṇatthāti katvā vuttaṃ ‘‘atītaatthisaddānaṃ ekatthattā’’ti, na, atītasaddābhidheyyasseva atthisaddābhidheyyattā. Tenāha ‘‘atthisaddatthassa ca nvātītabhāvato’’ti. Tena kiṃ siddhanti āha ‘‘atītaṃ nvātītaṃ, nvātītañca atītaṃ hotī’’ti. Idaṃ vuttaṃ hoti – yadi tava matena atītaṃ atthi, atthi ca nvātītanti atītañca no atītaṃ siyā, tathā atthi no atītaṃ atītañca no atītaṃ atītaṃ siyāti, yathā ‘‘atītaṃ atthī’’ti ettha atītameva atthīti nāyaṃ niyamo gahetabbo anatītassapi atthibhāvassa icchitattā. Tenevāha ‘‘atthi siyā atītaṃ, siyā nvātīta’’nti. Yena hi ākārena atītassa atthibhāvo paravādinā icchito, tenākārena anatītassa anāgatassa paccuppannassa ca so icchito. Kena pana ākārena icchitoti ? Saṅkhatākārena. Tena vuttaṃ ‘‘tenātītaṃ nvātītaṃ, nvātītaṃ atīta’’nti. Tasmā atītaṃ atthiyevāti evamettha niyamo gahetabbo. Atthibhāve hi atītaṃ niyamitaṃ, na atīte atthibhāvo niyamito, ‘‘na pana nibbānaṃ atthī’’ti ettha pana nibbānameva atthīti ayampi niyamo sambhavatīti so eva gahetabbo. Yadipi hi nibbānaṃ paramatthato atthibhāvaṃ upādāya uttarapadāvadhāraṇaṃ labbhati tadaññassapi abhāvato, tathāpi asaṅkhatākārena aññassa anupalabbhanato tathā nibbānameva atthīti purimapadāvadhāraṇe atthe gayhamāne ‘‘atthi siyā nibbānaṃ, siyā no nibbāna’’nti codanā anokāsā. Atītādīsu pana purimapadāvadhāraṇaṃ paravādinā na gahitanti natthettha atippasaṅgo. Aggahaṇañcassa pāḷito eva viññāyati. Evamettha atītādīnaṃ atthitaṃ vadantassa paravādissevāyaṃ iṭṭhavighātadosāpatti, na pana nibbānassa atthitaṃ vadantassa sakavādissāti. Paṭipādanā patiṭṭhāpanā veditabbā.

Etthāha ‘‘atītaṃ atthī’’tiādinā kiṃ panāyaṃ atītānāgatānaṃ paramatthato atthibhāvo adhippeto, udāhu na paramatthato. Kiñcettha – yadi tāva paramatthato, sabbakālaṃ atthibhāvato saṅkhārānaṃ sassatabhāvo āpajjati, na ca taṃ yuttaṃ āgamavirodhato yuttivirodhato ca. Atha na paramatthato, ‘‘sabbamatthī’’tiādikā codanā niratthikā siyā, na niratthikā. So hi paravādī ‘‘yaṃ kiñci rūpaṃ atītānāgata’’ntiādinā atītānāgatānampi khandhabhāvassa vuttattā asati ca atīte kusalākusalassa kammassa āyatiṃ phalaṃ kathaṃ bhaveyya, tattha ca pubbenivāsañāṇādi anāgate ca anāgataṃsañāṇādi kathaṃ pavatteyya, tasmā attheva paramatthato atītānāgatanti yaṃ paṭijānāti, taṃ sandhāya ayaṃ katāti. Ekantena cetaṃ sampaṭicchitabbaṃ. Yepi ‘‘sabbaṃ atthī’’ti vadanti atītaṃ anāgataṃ paccuppannañca, te sabbatthivādāti.


295. 说"由于过去词和存在词意义相同",这是因为过去词所表示的义和存在词所表示的义都是同一所依的义,而不是因为过去词所表示的就是存在词所表示的。因此说"存在词的义不是非过去性"。由此成就什么?说"过去是非过去,非过去是过去"。这是说 - 如果按照你的见解过去存在,存在是非过去,那么过去就会是非过去,同样存在非过去的过去就会是过去的非过去,就像在"过去存在"中不应该执取只是过去存在这个限定,因为也接受非过去的存在性。因此说"存在可能是过去,可能是非过去"。因为外道以某种形式接受过去的存在性,以同样形式接受非过去、未来和现在的存在性。但是以什么形式被接受呢?以有为的形式。因此说"所以过去是非过去,非过去是过去"。因此在这里应该执取过去一定存在这个限定。因为在存在性中过去被限定,而不是在过去中存在性被限定。但在"涅槃不存在"中,只有涅槃存在这个限定也可能存在,所以应该执取那个。因为虽然涅槃就究竟义而言依存在性得到后词的限定,因为其他的不存在,但是由于以无为的形式不能得到其他的,所以如此只有涅槃存在,当在前词限定的义中被理解时,"存在可能是涅槃,可能不是涅槃"的质疑没有余地。但在过去等中前词限定不被外道执取,所以这里没有过度推论。他不执取这一点从经文就可以了知。如此在这里对于主张过去等存在的外道才有违背所欲的过失,而不是对于主张涅槃存在的自宗。证明应该被理解为确立。
这里说"过去存在"等,这是意指过去未来从究竟义来说存在,还是不从究竟义来说?对此有何[说法]?如果从究竟义,由于一切时都存在,诸行会成为常住,而那是不合理的,因为与经教相违和与理相违。如果不从究竟义,"一切存在"等的质疑就会无义,而[实际上]不是无义。因为那个外道说"任何色是过去未来"等,说明过去未来也是蕴的性质,而且如果过去不存在,过去的善不善业的未来果报如何会有,在那里宿住随念智等和在未来未来分智等如何会转起,所以从究竟义确实存在过去未来,这是针对他所承认的而作的。这应该完全被接受。那些说"一切存在"过去未来现在的人,他们是一切实有论者。


Catubbidhā cete te sabbatthivādā. Tattha keci bhāvaññattikā. Te hi ‘‘yathā suvaṇṇabhājanassa bhinditvā aññathā kariyamānassa saṇṭhānasseva aññathattaṃ, na vaṇṇādīnaṃ, yathā ca khīraṃ dadhibhāvena pariṇamantaṃ rasavīriyavipāke pariccajati, na vaṇṇaṃ, evaṃ dhammāpi anāgataddhuno paccuppannaddhaṃ saṅkamantā anāgatabhāvameva jahanti, na attano sabhāvaṃ. Tathā paccuppannaddhuno atītaddhaṃ saṅkame’’ti vadanti. Keci lakkhaṇaññattikā, te pana ‘‘tīsu addhāsu pavattamāno dhammo atīto atītalakkhaṇayutto, itaralakkhaṇehi ayutto. Tathā anāgato paccuppanno ca. Yathā puriso ekissā itthiyā ratto aññāsu aratto’’ti vadanti. Aññe avatthaññattikā, te ‘‘tīsu addhāsu pavattamāno dhammo taṃ taṃ avatthaṃ patvā añño aññaṃ niddisīyati avatthantarato, na sabhāvato. Yathā ekaṃ akkhaṃ ekaṅge nikkhittaṃ ekanti vuccati, sataṅge satanti, sahassaṅge sahassanti, evaṃsampadamida’’nti. Apare aññathaññattikā, te pana ‘‘tīsu addhāsu pavattamāno dhammo taṃ taṃ apekkhitvā tadaññasabhāvena vuccati. Yathā taṃ ekā itthī mātāti ca vuccati dhītā’’ti ca. Evamete cattāro sabbatthivādā.

Tesu paṭhamo pariṇāmavāditāya kāpilapakkhikesu pakkhipitabboti. Dutiyassapi kālasaṅkaro āpajjati sabbassa sabbalakkhaṇayogato. Catutthassapi saṅkarova. Ekasseva dhammassa pavattikkhaṇe tayopi kālā samodhānaṃ gacchanti. Purimapacchimakkhaṇā hi atītānāgatā, majjhimo paccuppannoti. Tatiyassa pana avatthaññattikassa natthi saṅkaro dhammakiccena kālavavatthānato. Dhammo hi sakiccakkhaṇe paccuppanno, tato pubbe anāgato, pacchā atītoti.

Tattha yadi atītampi dharamānasabhāvatāya atthi anāgatampi, kasmā taṃ atītanti vuccati anāgatanti vā, nanu vuttaṃ ‘‘dhammakiccena kālavavatthānato’’ti. Yadi evaṃ paccuppannassa cakkhussa kiṃ kiccaṃ, anavasesapaccayasamavāye phaluppādanaṃ. Evaṃ sati anāgatassapi cassa tena bhavitabbaṃ atthibhāvatoti lakkhaṇasaṅkaro siyā. Idañcettha vattabbaṃ, teneva sabhāvena sato dhammassa kiccaṃ, kiccakaraṇe ko vibandho, yena kadāci karoti kadāci na karoti paccayasamavāyabhāvato, kiccassa samavāyābhāvatoti ce? Taṃ na, niccaṃ atthibhāvassa icchitattā. Tato eva ca addhunaṃ avavatthānaṃ. Dhammo hi teneva sabhāvena vijjamāno kasmā kadāci atītoti vuccati kadāci anāgatoti kālassa vavatthānaṃ na siyā. Yo hi dhammo ajāto, so anāgato. Yo jāto na ca niruddho, so paccuppanno. Yo niruddho, so atīto. Idamevettha vattabbaṃ. Yadi yathā vattamānaṃ atthi , tathā atītaṃ anāgatañca atthi, tassa tathā sato ajātatā niruddhatā ca kena hotīti. Teneva hi sabhāvena sato dhammassa kathamidaṃ sijjhati ajātoti vā niruddhoti vā. Kiṃ tassa pubbe nāhosi, yassa abhāvato ajātoti vuccati, kiñca pacchā natthi, yassa abhāvato niruddhoti vuccati. Tasmā sabbathāpi addhattayaṃ na sijjhati, yadi ahutvā saṅgati hutvā ca vinassatīti na sampaṭicchanti. Yaṃ pana vuttaṃ ‘‘saṅkhatalakkhaṇayogato na sassatabhāvappasaṅgo’’ti, tayidaṃ kevalaṃ vācāvatthumattaṃ udayavayāsambhavato, atthi ca nāma sabbadā so dhammo, na ca niccoti kutoyaṃ vācāyutti.

Sabhāvo sabbadā atthi, nicco dhammo na vuccati;

Dhammo sabhāvato nāñño, aho dhammesu kosalaṃ.


这些一切实有论者有四种。其中一些是状态差异论者。他们说:"就像金器被打碎后以另一种方式制作,只是形状改变,而不是颜色等改变;就像牛奶转变成酸奶时,只是放弃味道、功效、成熟,而不是颜色;同样诸法从未来时转到现在时时,只是舍弃未来性,而不是自己的自性。同样从现在时转到过去时也是如此。"
一些是特相差异论者。他们说:"在三时中转起的法,过去是与过去特相相应、与其他特相不相应。同样未来和现在也是如此。就像一个男人爱着一个女人而不爱其他女人。"
另一些是状态差异论者。他们说:"在三时中转起的法,到达各个状态后,从状态的差异而被指称为不同,不是从自性。就像一个骰子放在单位处说是一,放在百位处说是百,放在千位处说是千,这是同样的道理。"
其他是相对差异论者。他们说:"在三时中转起的法,依照各种关系而以不同自性被称呼。就像同一个女人被称为母亲也被称为女儿。"这就是这四种一切实有论者。
在这些中,第一种由于主张转变应该归入迦毗罗派。第二种也会落入时间混乱,因为一切都与一切特相相应。第四种也是混乱。同一个法在转起的刹那,三时都会合并。因为前后刹那是过去未来,中间是现在。但第三种状态差异论者没有混乱,因为通过法的作用确立时间。因为法在自己作用的刹那是现在,在那之前是未来,之后是过去。
在这里,如果过去也以持续的自性而存在,未来也是,为什么它被说为过去或未来呢?难道不是说"通过法的作用确立时间"吗?如果这样,现在的眼根有什么作用呢?在所有因缘和合时产生果。如果这样,它的未来也应该以那个而存在,所以会有特相混乱。这里也应该说:以那个自性存在的法的作用,在作用上有什么障碍,为什么有时做有时不做呢?[你说]因为没有因缘和合,没有作用的和合?那是不对的,因为认为永远存在。正因为如此,时间也不能确立。因为法以那个自性存在,为什么有时说是过去,有时说是未来呢?时间就不能确立了。未生的法是未来。已生而未灭的是现在。已灭的是过去。这里只应该这样说。如果像现在存在那样过去未来也存在,它那样存在时,未生性和已灭性从何而来呢?因为以那个自性存在的法,如何成立这个未生或已灭呢?它以前是不存在的吗?由于那个不存在而说未生?它后来不存在吗?由于那个不存在而说已灭?因此,如果不接受"不存在而生起,存在而灭亡",三时就完全不能成立。所说"由于相应有为相故不会有常住性的过失",这只是空谈而已,因为不可能有生灭,那个法永远存在,却不是常住,这种说法从何而来?
自性永远存在,法不说是常住;
法不异于自性,啊!于法真善巧。


Yañca vuttaṃ ‘‘yaṃ kiñci rūpaṃ atītānāgata’’ntiādinā atītānāgatānaṃ khandhabhāvassa vuttattā atthevāti, vadāma. Atītaṃ bhūtapubbaṃ, anāgataṃ yaṃ sati paccaye bhavissati, tadubhayassapi ruppanādisabhāvānātivattanato rūpakkhandhādibhāvo vutto. Yathādhammasabhāvānātivattanato atītā dhammā anāgatā dhammāti, na dharamānasabhāvatāya. Ko ca evamāha ‘‘paccuppannaṃ viya taṃ atthī’’ti. Kathaṃ panetaṃ atthīti? Atītānāgatasabhāvena. Idaṃ pana taveva upaṭṭhitaṃ, kathaṃ taṃ atītaṃ anāgatañca vuccati, yadi niccakālaṃ atthīti.

Yaṃ pana ‘‘na tāva kālaṃ karoti, yāva na taṃ pāpaṃ byantī hotī’’ti (ma. ni. 3.250) sutte vuttaṃ, taṃ yasmiñca santāne kammaṃ katūpacitaṃ, tattha tenāhitaṃ taṃphaluppādanasamatthataṃ sandhāya vuttaṃ, na atītassa kammassa dharamānasabhāvattā. Tathā sati sakena bhāvena vijjamānaṃ kathaṃ taṃ atītaṃ nāma siyā. Itthañcetaṃ evaṃ sampaṭicchitabbaṃ, yaṃ saṅkhārā ahutvā sambhavanti, hutvā pativenti tesaṃ udayato pubbe vayato ca pacchā na kāci ṭhiti nāma atthi, yato atītānāgataṃ atthīti vucceyya. Tena vuttaṃ –

‘‘Anidhānagatā bhaggā, puñjo natthi anāgate;

Uppannā yepi tiṭṭhanti, āragge sāsapūpamā’’ti. (mahāni. 10, 39);

Yadi cānāgataṃ paramatthato siyā, ahutvā sambhavantīti vattuṃ na sakkā. Paccuppannakāle ahutvā sambhavantīti ce? Na, dhammappavattimattattā kālassa. Atha attano sabhāvena ahutvā sambhavantīti, siddhametaṃ anāgataṃ paramatthato natthīti. Yañca vuttaṃ ‘‘asati atīte kusalākusalassa kammassa āyatiṃ phalaṃ kathaṃ bhaveyyā’’ti, na kho panettha atītakammato phaluppatti icchitā, atha kho tassa katattā tadāhitavisesato santānato. Vuttañhetaṃ bhagavatā ‘‘kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hotī’’ti (dha. sa. 431). Yassa pana atītānāgataṃ paramatthato atthi, tassa phalaṃ niccameva atthīti kiṃ tattha kammassa sāmatthiyaṃ. Uppādane ce, siddhamidaṃ ahutvā bhavatīti. Yaṃ pana vuttaṃ ‘‘asati atītānāgate kathaṃ tattha ñāṇaṃ pavatteyyā’’ti, yathā taṃ ālambaṇaṃ, taṃ tathā atthi, kathañca taṃ ālambaṇaṃ, ahosi bhavissati cāti. Na hi koci atītaṃ anussaranto atthīti anussarati, atha kho ahosīti. Yathā pana vattamānaṃ ārammaṇaṃ anubhūtaṃ, tathā taṃ atītaṃ anussarati. Yathā ca vattamānaṃ bhavissati, tathā buddhādīhi gayhati. Yadi ca taṃ tatheva atthi, vattamānameva taṃ siyā. Atha natthi, siddhaṃ ‘‘asantaṃ ñāṇassa ārammaṇaṃ hotī’’ti. Vijjamānaṃ vā hi cittasaññātaṃ avijjamānaṃ vā ārammaṇaṃ etesaṃ atthīti ārammaṇā, cittacetasikā, na vijjamānaṃyeva ārabbha pavattanato, tasmā paccuppannameva dharamānasabhāvaṃ na atītānāgatanti na tiṭṭhati sabbatthivādo. Keci pana ‘‘na atītādīnaṃ atthitāpaṭiññāya sabbatthivādā, atha kho āyatanasabbassa atthitāpaṭiññāyā’’ti vadanti, tesaṃ matena sabbeva sāsanikā sabbatthivādā siyunti.

Padasodhanakathāvaṇṇanā niṭṭhitā.

Sabbamatthītikathāvaṇṇanā niṭṭhitā.

6. Atītakkhandhādikathā

1. Nasuttasādhanakathāvaṇṇanā



[以下是直译]
关于所说"任何色是过去未来"等,由于说过去未来是蕴的性质所以确实存在,我们说:过去是曾经存在的,未来是在因缘具足时将会存在的,由于这两者都不离开变坏等自性,所以说是色蕴等的性质。由于不离开如法的自性,所以说是过去法、未来法,而不是以持续的自性。谁会这样说"它像现在一样存在"呢?那么它如何存在呢?以过去未来的自性。这个问题只对你而言才出现:如果永远存在,为什么说它是过去和未来呢?
在经中所说"在那恶业未尽之前不会命终"(中部3.250),那是针对业在哪个相续中造作积集,在那里由它放置的能产生其果的能力而说的,不是因为过去业有持续的自性。如果是那样,以自己的存在而存在的怎么会是所谓的过去呢?这应该这样接受:诸行是不存在而生起,存在而消失,在它们生起之前和消失之后没有任何所谓的住,由此可说过去未来存在。因此说:
"已逝不可储存,未来无积聚;
即使已生住者,如针尖芥子。"(大义释10,39)
如果未来从究竟义而言存在,就不能说"不存在而生起"。[你说]在现在时不存在而生起?不对,因为时间只是法的转起而已。那么[你说]以自己的自性不存在而生起?这就证明了未来从究竟义来说不存在。
关于所说"如果过去不存在,善不善业的未来果报如何会有",这里并不认为果报是从过去业生起,而是从它已造作、它放置的特殊性、从相续[而生]。因为世尊说:"由于欲界善业已造作、已积集,生起眼识果报。"(法聚论431)。对于认为过去未来从究竟义存在的人来说,果报永远存在,那么业的功能在那里有什么[作用]呢?如果[说]在生起上[有作用],这就证明了[法]是不存在而有。
关于所说"如果过去未来不存在,如何在那里有智转起",如那个所缘是那样存在,那个所缘是什么样呢?是已经存在和将要存在。因为没有人忆念过去时忆念它[现在]存在,而是[忆念]它已经存在。如同现在所缘被经验,那样忆念那个过去。如同现在将要存在,那样被佛等所了知。如果它那样存在,它就会是现在。如果不存在,就证明了"不存在的成为智的所缘"。因为无论是存在的被心想知或不存在的,它们都有所缘,即心心所,不是只缘存在的而转起,所以一切实有论不成立,因为只有现在是持续自性的,而不是过去未来。但有些人说:"[他们]不是因为承认过去等存在而是一切实有论者,而是因为承认处的一切存在",按照他们的见解,一切佛教徒都会成为一切实有论者。
词语清净论释结束。
一切实有论释结束。
6. 过去蕴等论
1. 非经证论释

297. ‘‘Atītaṃ anāgataṃ paccuppanna’’nti ayaṃ kālavibhāgaparicchinno vohāro dhammānaṃ taṃ taṃ avatthāvisesaṃ upādāya paññatto. Dhammo hi sakiccakkhaṇe paccuppanno, tato pubbe anāgato, pacchā atītoti vuttovāyamattho. Tattha yadipi dhammā aniccatāya anavaṭṭhitā, avatthā pana tesaṃ yathāvuttā vavatthitāti tadupādānā kālapaññattipi vavatthitā eva. Na hi atītādi anāgatādibhāvena voharīyati, khandhādipaññatti pana anapekkhitakālavisesā. Tīsupi hi kālesu rūpakkhandho rūpakkhandhova, tathā sesā khandhā āyatanadhātuyo ca. Evamavaṭṭhite yasmā paravādī ‘‘atthī’’ti imaṃ paccuppannaniyataṃ vohāraṃ atītānāgatesupi āropeti, tasmā so addhasaṅkaraṃ karoti. Paramatthato avijjamāne vijjamāne katvā voharatīti tato vivecetuṃ ‘‘atītaṃ khandhā’’tiādikā ayaṃ kathā āraddhā.

Yasmā pana ruppanādisabhāve atītādibhedabhinne dhamme ekajjhaṃ gahetvā tattha rāsaṭṭhaṃ upādāya khandhapaññatti, cakkhurūpādīsu kāraṇādiatthaṃ suññataṭṭhañca upādāya āyatanapaññatti dhātupaññatti ca, tasmā sā addhattayasādhāraṇā, na atītādipaññatti viya addhavisesādhiṭṭhānāti āha ‘‘khandhādibhāvāvijahanato atītānāgatāna’’nti. Te panete atītādike khandhādike viya sabhāvadhammato sañjānanto paravādī ‘‘atthī’’ti paṭijānātīti āha ‘‘atītānāgatānaṃ atthitaṃ icchantassā’’ti. Sesamettha yaṃ vattabbaṃ, taṃ heṭṭhā vuttanayameva.

‘‘Tayome, bhikkhave, niruttipathā’’ti suttaṃ niruttipathasuttaṃ. Tattha hi paccuppannasseva atthibhāvo vutto, na atītānāgatānaṃ. Tena vuttaṃ ‘‘atthitāya vāritattā’’ti. Yadi evaṃ ‘‘atthi, bhikkhave, nibbāna’’nti idaṃ kathanti? Taṃ sabbadā upaladdhito vuttaṃ niccasabhāvañāpanatthaṃ asaṅkhatadhammassa, idha pana saṅkhatadhammānaṃ khaṇattayasamaṅgitāya atthibhāvo na tato pubbe pacchā cāti paññāpanatthaṃ ‘‘yaṃ, bhikkhave, rūpaṃ…pe… na tassa saṅkhā bhavissatī’’ti vuttaṃ. Etena ‘‘atthī’’ti samaññāya anupādānato atītaṃ anāgataṃ paramatthato natthīti dassitaṃ hoti. Imināvūpāyenāti ‘‘khandhādibhāvāvijahanato’’ti evaṃ vuttena hetunā. Upapattisādhanayutti hi idha ‘‘upāyo’’ti vuttā.

Nasuttasādhanakathāvaṇṇanā niṭṭhitā.

2. Suttasādhanakathāvaṇṇanā

298.Ete dhammāti ete khandhaāyatanadhātudhammā. Suttāharaṇanti niruttipathasuttāharaṇaṃ. Nesanti atītānāgatānaṃ.

Suttasādhanakathāvaṇṇanā niṭṭhitā.

Atītakkhandhādikathāvaṇṇanā niṭṭhitā.

7. Ekaccaṃatthītikathā

1. Atītādiekaccakathāvaṇṇanā



297. "过去、未来、现在"这个用时间差别限定的言说,是依诸法的各种特殊状态而施设的。因为法在自己作用的刹那是现在,在那之前是未来,之后是过去,这个意思已经说过。在那里虽然诸法由于无常性而不住,但它们如前所说的状态是确定的,所以依它而有的时间施设也是确定的。因为过去等不以未来等性而说,但蕴等施设不考虑时间差别。因为在三时中色蕴就是色蕴,同样其他诸蕴、处、界也是如此。当这样确定时,因为外道将这个限定于现在的"存在"言说也加到过去未来上,所以他造成时间混乱。为了区分从究竟义不存在而说为存在,所以开始这个"过去蕴"等论。
因为在具有变坏等自性而被过去等差别所分的法中,把它们一起取而依其堆积义而有蕴施设,在眼色等依其因等义和空义而有处施设和界施设,所以它是三时共通的,不像过去等施设那样依止于特殊时间,因此说"过去未来不离蕴等性"。这个外道想象这些过去等的蕴等如[现在的]自性法,所以承认"存在",因此说"对于欲求过去未来存在者"。这里其余应该说的已经在前面说过了。
"比丘们,这三种言说方式"的经是言说方式经。因为在那里只说现在的存在性,不[说]过去未来的。因此说"由于遮遣存在性"。如果这样,"比丘们,涅槃存在"这个如何解释?那是因为永远可得而说的,为了显示无为法的常住自性,但这里为了显示有为法具有三时而有存在性,不是在那之前之后,所以说"比丘们,凡是色...等...它将没有计量"。由此显示由于不取"存在"的名称,所以过去未来从究竟义不存在。"以这个方法"是指以"不离蕴等性"这样说的因。因为这里生起的证成道理被说为"方法"。
非经证论释结束。
2. 经证论释
298. "这些法"是这些蕴处界法。"引经"是引言说方式经。"它们的"是过去未来的。
经证论释结束。
过去蕴等论释结束。
7. 某些存在论
1. 过去等某些论释;

299. Ye katūpacitā kusalākusalā dhammā vipākadānāya akatokāsā, katokāsā ca ye ‘‘okāsakatuppannā’’ti vuccanti. Ye ca vippakatavipākā, te sabbepi ‘‘avipakkavipākā’’ti veditabbā. Tesaṃ vipākadānasāmatthiyaṃ anapagatanti adhippāyena paravādī atthitaṃ icchati. Ye pana paravādī sabbena sabbaṃ vipakkavipākā kusalākusalā dhammā, tesaṃ apagatanti natthitaṃ icchati. Tenāha ‘‘atthīti ekaccaṃ atthi ekaccaṃ natthī’’tiādi. Evaṃ icchantassa pana paravādino yathā avipākesupi ekaccaṃ natthīti āpajjati, evaṃ vipakkavipākesu avipakkavipākesu ca āpajjatevāti dassetuṃ ‘‘avipakkavipākā dhammā ekacce’’tiādinā pāḷi pavattā. Tena vuttaṃ ‘‘tiṇṇaṃ rāsīnaṃ vasenā’’tiādi. Vohāravasenāti phalassa anuparamavohāravasena, hetukiccaṃ pana anuparataṃ anupacchinnaṃ atthīti laddhiyaṃ ṭhitattā codetabbova. Avicchedavasena pavattamānañhi phalassa pabandhavohāraṃ paravādī vohārato atthīti icchati, hetu panassa kammaṃ paramatthato ca kammūpacayavādibhāvato pattiappattisabhāvatādayo viya cittavippayutto kammūpacayo nāma eko saṅkhāradhammo avipanno, sopi tasseva vevacananti paravādī. Yaṃ sandhāyāha –

‘‘Nappacayanti kammāni, api kappasahassato;

Patvā paccayasāmaggiṃ, kāle paccanti pāṇina’’nti.

Yañca sandhāya parato paribhogamayapuññakathāya ‘‘paribhogamayaṃ pana cittavippayuttaṃ uppajjatīti laddhiyā paṭijānātī’’ti vakkhati.

Ekaccaṃatthītikathāvaṇṇanā niṭṭhitā.

8. Satipaṭṭhānakathāvaṇṇanā

301.Paramatthasatipaṭṭhānattāti etena lokuttarāya eva sammāsatiyā tatthāpi maggabhūtāya nippariyāyena satipaṭṭhānabhāvo niyyānikattā itarāya pariyāyenāti dasseti. Maggaphalasammāsatiyā dhammānussatibhāvapariyāyo atthīti ‘‘lokiyalokuttarasatipaṭṭhānasamudāyabhūtassā’’ti vuttaṃ. Satisamudāyabhūtassa na satigocarabhūtassāti adhippāyo. Satigocarassa hi satipaṭṭhānataṃ codetuṃ pāḷiyaṃ ‘‘cakkhāyatanaṃ satipaṭṭhāna’’nti āraddhaṃ. Tena vuttaṃ ‘‘sabbadhammānaṃ pabhedapucchāvasena vutta’’nti. Suttasādhanāyaṃ pana paṭhamaṃ lokiyasatipaṭṭhānavasena, dutiyaṃ missakavasena, tatiyaṃ lokuttaravasena dassitanti veditabbaṃ.

Satipaṭṭhānakathāvaṇṇanā niṭṭhitā.

9. Hevatthikathāvaṇṇanā



299. 已造作积集而未得果报机会的善不善法,已得机会的被称为"已得机会而生起",以及未完全成熟果报的,这些都应该理解为"未成熟果报"。外道意图认为它们的产生果报能力未消失,所以承认存在性。但外道对于完全成熟果报的善不善法,则认为它们已消失,所以承认不存在性。因此说"存在,即某些存在某些不存在"等。但对如此主张的外道,正如未得果报中也有某些不存在,同样在已成熟果报和未成熟果报中也会有[某些不存在],为了显示这一点经文以"未成熟果报法某些"等展开。因此说"依三种积聚"等。"依言说"是依果报未断绝的言说,但由于他的见解认为因的作用未断未断绝而存在,所以应该被质疑。因为外道认为果报相续不断的言说从言说上存在,但它的因即业从究竟义来说,由于他主张业积集,如得未得性等,是一个名为业积集的心不相应行法未坏灭,那也是它的同义语。针对这点他说:
"诸业不会坏灭,即使经过千劫;
得到因缘和合,时至众生受报。"
这也是针对后面受用所生功德论中将说的"但依见解承认受用所生是心不相应而生起"。
某些存在论释结束。
8. 念住论释
301. "因为是究竟念住"是通过这个显示:只有出世间正念,在那里也是作为道的[正念],由于是出离性所以是无比喻的念住,其他的是有比喻的。出世间道果正念有法随念性的比喻,所以说"作为世间出世间念住的总和"。意思是作为念的总和,不是作为念的对象。因为为了质疑念的对象的念住性,经文开始"眼处是念住"。因此说"依一切法的差别问而说"。但在经证中,应该理解第一是依世间念住,第二是依混合,第三是依出世间而显示。
念住论释结束。
9. 确实有论释

304. Hevatthikathāyaṃ ‘‘sabbo dhammo sakabhāvena atthi parabhāvena natthī’’ti pavatto paravādīvādo yathā vibhajja paṭipucchā vā na byākātabbo, evaṃ ekaṃsato na byākātabbo visesābhāvato, kevalaṃ ṭhapanīyapakkhe tiṭṭhatīti adhippāyenāha ‘‘avattabbuttarenā’’ti. Yathā hi sabbe vādā sappaṭivādāvāti paṭiññā bhūtakathanattā avattabbuttarā upekkhitabbā, evamayampīti veditabbaṃ. Tenāha ‘‘upekkhitabbenā’’ti. Atha vā avattabbaṃ uttaraṃ avattabbuttaraṃ. Yathā aniccavādinaṃ pati anicco saddo paccayādhīnavuttitoti, uttaraṃ na vattabbaṃ siddhasādhanabhāvato, evaṃ idhāpi daṭṭhabbaṃ. Siddhasādhanañhi daḍḍhassa ḍahanasadisattā niratthakameva siyā, aṭṭhakathāyaṃ pana yasmā paravādinā yena sabhāvena yo dhammo atthi, teneva sabhāvena so vinā kālabhedādiparāmasanena natthīti patiṭṭhāpīyati, tasmā ‘‘ayoniso patiṭṭhāpitattā’’ti vuttaṃ.

Ettha ca ‘‘hevatthi, hevaṃ natthī’’ti paṭijānantena paravādinā yathā saparabhāvehi rūpādīnaṃ atthitā paṭiññātā, evaṃ kāladesādibhedehipi sā paṭiññātā eva. Tenevāha ‘‘atītaṃ anāgatapaccuppannavasena, anāgatapaccuppannāni vā atītādivasena natthī’’ti. Evaṃ sati nigaṇṭhācelakavādo paridīpito siyā. Te hi ‘‘siyā atthi, siyā natthi, siyā atthi ca natthi cā’’tiādinā sabbapadatthesu pattabhāge paṭijānanti. Tattha yadi vatthuno sabhāveneva, desakālasantānavasena vā natthitā adhippetā, taṃ siddhasādhanaṃ sakavādinopi icchitattā. Yassa hi dhammassa yo sabhāvo, na so tato aññathā upalabbhati. Yadi upalabbheyya, añño eva so siyā. Na cettha sāmaññalakkhaṇaṃ nidassetabbaṃ salakkhaṇassa adhippetattā tassa natthibhāvassa abhāvato. Yathā ca parabhāvena natthitāya na vivādo, evaṃ desakālantaresupi ittarakālattā saṅkhārānaṃ. Na hi saṅkhārā desantaraṃ, kālantaraṃ vā saṅkamanti khaṇikabhāvato. Eteneva pariyāyantarena natthitāpi paṭikkhittā veditabbā. Yathā ca atthitā, natthitā vinā kālabhedena ekasmiṃ dhamme patiṭṭhaṃ na labhanti aññamaññaviruddhattā, evaṃ sabbadāpi niccattā.


304. 在这个关于确实存在的论述中，"所有法以自性存在，依他性则不存在"的外道言说，既然被分开质疑或反问，也不应被解释，因其特殊性，所以单方面不应被解释，只应在立场上站稳。因此说"不应反驳"。因为所有的言说都是有反驳的，这样的承认是基于真实的断言，因此应被视为不应被反驳。由此说"应被忽视"。或者说不应反驳的更高的层面。就像无常论者所说的"无常"是依因而说的，不能在更高的层面上反驳，因其显然的存在  。因此在这里也应被理解。因为显然的存在就像被火烧灼的东西一样，若无意义则是无用的。而在注释中，由于外道所说的某种法的存在性，因其特性而被设立，所以在没有时间差别等的情况下也应被认为不存在，因此说"由于不善的设立"。
在此，外道承认"有如此存在，没有如此不存在"，就像承认色等的存在是有其特性的，也同样承认时间、地点等的差别的存在。因此说"过去、未来、现在的存在，未来现在的不存在"。这样一来，尼干陀和舍利弗的言说也被照亮了。他们以"可能存在，可能不存在，可能同时存在与不存在"等方式来承认所有的字句。在那里，如果是以法的特性，或是以地点时间的相续而认为不存在的，那这个显然的存在也被自性论者所期望。因为某法的特性，若没有其他的存在性则不可能被理解。如果能被理解，必然是另一种存在。这里不应显现共相特征，因其特性所指的不存在。就像依他性不存在的没有争论一样，在时间地点间也因短暂的存在而不可能相互依存。因为法的存在性并不在于时间与地点的差别。由此可见，虽然在其他的表达中被认为不存在的也应被排除。就像存在与不存在之间，在没有时间差别的情况下在同一法中不会获得相互矛盾的存在性，因此在任何情况下都应是永恒的。


Yaṃ pana te vadanti ‘‘yathā suvaṇṇaṃ kaṭakādirūpena ṭhitaṃ rucakādibhāvaṃ āpajjatīti niccāniccaṃ. Tañhi suvaṇṇabhāvāvijahanato niccaṃ kaṭakādibhāvahānito aniccaṃ, evaṃ sabbadhammā’’ti. Te idaṃ vattabbā ‘‘kiṃ kaṭakabhāvo kaṭakassa, udāhu suvaṇṇassā’’ti. Yadi kaṭakassa, suvaṇṇanirapekkho siyā tadaññabhāvo viya. Atha suvaṇṇassa, niccakālaṃ tattha upalabbheyya suvaṇṇabhāvo viya. Na ca sakkā ubhinnaṃ ekabhāvoti vattuṃ kaṭakavināsepi suvaṇṇāvināsato. Atha mataṃ, suvaṇṇakaṭakādīnaṃ pariyāyīpariyāyabhāvato nāyaṃ dosoti. Yathā hi kaṭakapariyāyanirodhena rucakapariyāyuppādepi pariyāyī tatheva tiṭṭhati, evaṃ manussapariyāyanirodhe devapariyāyuppādepi pariyāyī jīvadrabyaṃ tiṭṭhatīti niccāniccaṃ, tathā sabbadrabyānīti. Tayidaṃ ambaṃ puṭṭhassa labujabyākaraṇaṃ. Yaṃ sveva nicco aniccoti vā vadanto aññattha niccataṃ aññattha aniccataṃ paṭijānāti, atha pariyāyapariyāyīnaṃ anaññatā icchitā, evaṃ sati pariyāyopi nicco siyā pariyāyino anaññattā pariyāyasarūpaṃ viya, pariyāyī vā anicco pariyāyato anaññattā pariyāyasarūpaṃ viyāti. Atha nesaṃ aññā anaññatā, evañca sati vuttadosadvayānativatti. Apica koyaṃ pariyāyo nāma, yadi saṇṭhānaṃ, suvaṇṇo tāva hotu, kathaṃ jīvadrabye arūpibhāvato. Yadi tassapi saṇṭhānavantaṃ icchitaṃ, tathā satissa ekasmimpi sattasantāne bahutā āpajjati sarūpatā ca saṇṭhānavantesupi pīḷakādīsu tathādassanato. Atha pavattiviseso, evampi bahutā khaṇikatā ca āpajjati, tasmā pariyāyasarūpameva tāva patiṭṭhapetabbaṃ.

Yaṃ pana vuttaṃ ‘‘suvaṇṇaṃ kaṭakādirūpena ṭhita’’nti, tattha sampattiyogato viññāyamānesu visiṭṭhesu rūpagandharasaphoṭṭhabbesu kiṃ ekaṃ, udāhu tesaṃ samudāyo, tabbinimuttaṃ vā dhammantaraṃ suvaṇṇanti? Tattha na tāva rūpādīsu ekekaṃ suvaṇṇaṃ tena suvaṇṇakiccāsiddhito, nāpi tabbinimuttaṃ dhammantaraṃ tādisassa abhāvato. Atha samudāyo, taṃ pana paññattimattanti na tassa niccatā, nāpi aniccatā sambhavati. Yathā ca suvaṇṇassa, evaṃ kaṭakassapi paññattimattattāti. Tayidaṃ nidassanaṃ paravādino jīvadrabyassapi paññattimattaṃ tasseva sādhetīti kuto tassa niccāniccatāti alamatippapañcena.

Hevatthikathāvaṇṇanā niṭṭhitā.

Mahāvaggavaṇṇanā niṭṭhitā.

2. Dutiyavaggo

1. Parūpahāravaṇṇanā

307.Vikkhambhitarāgāva avikkhambhitarāgānaṃ adhimānikatāya asambhavatoti yāva adhimānikaṃ, tāva sampajānā niddaṃ okkamantīti adhippāyo. ‘‘Adhimānikāna’’nti idaṃ bhūtapubbagatiyā vuttanti āha ‘‘adhimānikapubbā adhippetā siyu’’nti.

308. Yaṃ vimatigāhakāraṇaṃ vuccamānaṃ, taṃ ‘‘handa hī’’ti paraṃ jotetīti adhippāyenāha ‘‘kāraṇattheti yutta’’nti. Vimatigāhassa pana nicchitataṃ ‘‘handa hī’’ti paraṃ jotetīti vuttaṃ ‘‘vacasāyatthe’’ti.

Parūpahāravaṇṇanā niṭṭhitā.

5. Vacībhedakathāvaṇṇanā

326.Soti paṭhamamaggaṭṭho. Tasmāti yasmā ‘‘virajaṃ vītamalaṃ dhammacakkhuṃ udapādi ‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’’nti suttassa atthaṃ aññathā gahetvā udayabbayānupassanānissandena maggakkhaṇepi dukkhanti vipassanā upaṭṭhāti, tasmā ‘‘so dukkhamicceva vācaṃ bhāsatī’’ti vadanti.



我来帮你翻译这段巴利文：
他们说:"正如金子以手镯等形态存在时会转变为其他装饰品形态，因此是常与无常的。因为它不舍弃金性故为常,因舍弃手镯等形态故为无常,一切法亦复如是。"对此应当问他们:"手镯性是属于手镯的,还是属于金子的?"如果属于手镯,则应该与金子无关,如同其他事物。如果属于金子,则应该永远存在于其中,如同金性。而且不能说两者为一,因为手镯毁坏时金子并不毁坏。若认为因为金子和手镯等是转化物与被转化物的关系所以没有过失。正如手镯形态消失而生起其他装饰品形态时,被转化物仍然如是存在,同样地当人的形态消失而生起天的形态时,被转化的生命实体仍然存在,因此是常与无常的,一切实体亦复如是。这就像有人问到芒果却回答面包果一样。因为他说同一物既是常又是无常,承认在某方面是常在某方面是无常,如果认为转化物与被转化物是不异的,那么转化物也应该是常的,因为与被转化物不异,如同转化物的自性;或者被转化物应该是无常的,因为与转化物不异,如同转化物的自性。如果说它们既异又不异,这样也不能避免前述的两种过失。而且,什么是所谓的转化物?如果是形状,金子尚且可以,但对于无形的生命实体如何说呢?如果认为它也有形状,那么即使在一个众生相续中也会成为多数,因为在有形状的疮疖等中也能见到这种情况。如果是活动的特性,这样也会成为多数且刹那性,所以首先应当确立转化物的自性。
又说"金子以手镯等形态存在",其中由于结合而被认识的殊胜色香味触,是其中之一,还是它们的集合,或是离开它们的其他法是金子呢?其中首先色等一一不是金子,因为不能成就金子的作用,也不是离开它们的其他法,因为没有这样的法存在。如果是集合,那只是概念而已,因此既不能是常也不能是无常。如同金子,手镯也只是概念而已。这个譬喻证明对方所说的生命实体也只是概念而已,那么它怎么会有常与无常呢?不必过分深究。
论一切有部的注释完毕。
大品注释完毕。
2.、第二品
1.、他食注释
307.、因为未断贪者不可能有增上慢,所以只要是增上慢者,就是有念地入睡的意思。"增上慢者"是就过去的情况而说的,所以说"应该指过去的增上慢者"。
308.、所说的引起疑惑的原因,以"嗯"字来显示,所以说"在原因义中是合适的"。而疑惑的确定,以"嗯"字来显示,所以说"在言语意义中"。
他食注释完毕。
5.、语言改变的注释
326.、他,即初道位者。因为,由于错误理解"生起了远离尘垢的法眼:'凡是有生起性质的,一切都是有灭性质的'"这段经文的含义,所以说依靠观察生灭的结果,在道的刹那也现起"这是苦"的观智,因此说"他只说'苦'这个词"。

328.Icchiteti paravādinā sampaṭicchite. Āropiteti yuttiniddhāraṇena tasmiṃ atthe patiṭṭhāpite yujjati, vacīsamuṭṭhāpanakkhaṇato pana pacchā taṃ saddaṃ suṇātīti icchite na yujjati sotaviññāṇassa paccuppannārammaṇattāti adhippāyo. Yasmā pana attanā nicchāritaṃ saddaṃ attanāpi suṇāti, tasmā sotaviññāṇaṃ ‘‘yena taṃ saddaṃ suṇātī’’ti aṭṭhakathāyaṃ vuttanti daṭṭhabbaṃ.

332.Lokuttaramaggakkhaṇeti paṭhamajjhānikassa paṭhamamaggassa khaṇe. Abhibhūsuttāharaṇe adhippāyo vattabboti etena tadāharaṇassa asambandhataṃ dasseti. Tenāha ‘‘tasmā asādhaka’’nti.

Vacībhedakathāvaṇṇanā niṭṭhitā.

7. Cittaṭṭhitikathāvaṇṇanā

335.Evanti ‘‘ekacittaṃ yāvatāyukaṃ tiṭṭhatī’’ti vuttākārena. Aññatthāti arūpabhavato aññasmiṃ. Etenāti ‘‘ekameva cittaṃ āruppe tiṭṭhati , yāvatāyukaṃ tiṭṭhatī’’ti evaṃvādinā dutiyāpi aḍḍhakathā passitabbā paṭhamakathāya cirakālāvaṭṭhānavacanassa aññadatthu bhāvavibhāvanatoti adhippāyo. Purimāyāti ‘‘yāvatāyukaṃ tiṭṭhatī’’ti pañhato purimāya. Tattha hi ‘‘vassasataṃ tiṭṭhatī’’ti pucchāya ‘‘āmantā’’ti anuññā katā, pacchimāyaṃ pana ‘‘manussānaṃ ekaṃ cittaṃ yāvatāyukaṃ tiṭṭhatī’’ti ‘‘na hevaṃ vattabbe’’ti paṭikkhepo kato. Avirodho vibhāvetabbo, yato tattheva anuññā katā, na pacchāti adhippāyo . Vassasatādīti ca ādi-saddena na kevalaṃ ‘‘dve vassasatānī’’ti evamādiyeva saṅgahitaṃ, atha kho ‘‘ekaṃ cittaṃ divasaṃ tiṭṭhatī’’ti evamādipīti daṭṭhabbaṃ. ‘‘Muhuttaṃ muhuttaṃ uppajjatīti pañho sakavādinā pucchito viya vutto’’ti idaṃ vicāretabbaṃ. ‘‘Muhuttaṃ muhuttaṃ uppajjatī’’ti pañho paravādissa. ‘‘Uppādavayadhammino’’tiādisuttatthavasena paṭiññā sakavādissāti hi vuttaṃ.

Cittaṭṭhitikathāvaṇṇanā niṭṭhitā.

9. Anupubbābhisamayakathāvaṇṇanā

339. ‘‘Tāni vā cattāripi ñāṇāni eko sotāpattimaggoyevāti paṭijānātī’’ti imaṃ sandhāyāha ‘‘atha vā’’tiādi. Catunnaṃ ñāṇānanti dukkheñāṇādīnaṃ catunnaṃ ñāṇānaṃ. Ekamaggabhāvatoti sotāpattiādiekamaggabhāvato. Kamena pavattamānānipi hi tāni ñāṇāni taṃtaṃmaggakiccassa sādhanato ekoyeva maggo hotīti adhippāyo. Tenāha ‘‘ekamaggassa…pe… paṭijānātī’’ti.

344.Dassaneti maggadassane.

345. Dhammatthānaṃ hetuphalabhāvato dhammatthapaṭisambhidānaṃ siyā sotāpattiphalahetutā, tadabhāvato na itarapaṭisambhidānanti āha ‘‘nirutti…pe… vicāretabba’’nti. Sabbāsampi pana paṭisambhidānaṃ paṭhamaphalasacchikiriyāhetutā vicāretabbā maggādhigameneva laddhabbattā phalānaṃ viya, tasmā ‘‘aṭṭhahi ñāṇehī’’ti ettha nikkhepakaṇḍe āgatanayena dukkhādiñāṇānaṃ pubbantādiñāṇānañca vasena ‘‘aṭṭhahi ñāṇehī’’ti yuttaṃ viya dissati.

Anupubbābhisamayakathāvaṇṇanā niṭṭhitā.

10. Vohārakathāvaṇṇanā



我来翻译这段巴利文：
328. "希望"是对方所接受的。"归属"是通过正确的判断在那个意义上确立的,但从语言产生的刹那来看,后来听到那个声音,在希望中是不合适的,因为听觉识的对象是现在的。因为他自己发出的声音自己也能听到,所以在注释中说"听觉识听到那个声音"应当这样理解。
332. "出世间道的刹那"是指第一静虑的第一道的刹那。意图是要说明引用压倒性经文的目的,通过这一点表明引用与之无关。因此说"所以不成立"。
语言改变的注释完毕。
7. 心住的注释
335. "如此"是按照"一个心住于寿命"的说法。"在其他处"是指在无色界以外的地方。通过这一点,对于"只有一个心住于无色界,住于寿命"这样说的第二个半注释也应当被看到,意图是说明长时间停留的说法是另一种存在的阐明。"先前的"是指先前的问题"住于寿命"。在那里,对于问题"住于百年"曾经给予肯定回答,但在后面的问题"人的一个心住于寿命"时却被否定。应当阐明其中没有矛盾,因为在那里已经给予肯定,不是在后面。而且"百年等"中的"等"字不仅包括"两百年"等,还应理解为"一个心住一天"等。"一刹那一刹那生起"这个问题应当被视为由自方提出的问题。"一刹那一刹那生起"是对方的问题。因为已经说过,根据"生起灭坏法"等经文的意义,自方给予承认。
心住的注释完毕。
9. 渐次证悟的注释
339. "这四种智或者仅仅是一个须陀洹道"是为了指出这一点而说"或者"等。"四种智"是指苦智等四种智。"一道的本性"是指须陀洹等一道的本性。因为这些智慧逐渐进行,由于成就各自道的作用,所以只有一道。因此说"一道"等。
344. "见"是道的见。
345. 由于法义谛的因果性质,法义谛的分别可能是须陀洹果的因,由于缺乏这一点,其他分别则不是。所以说"语言等应当考虑"。但是所有分别都应当从获得果实的角度来考虑,因为诸果像通过道的获得一样可以获得,所以在"八种智"处,按照序论中提到的方式,关于苦等智和前后等智说"八种智"是合适的。
渐次证悟的注释完毕。
10. 语言的注释

347.Visayavisayīsūti rūpacakkhādike sandhāyāha. Te hi rūpakkhandhapariyāpannattā ekantena lokiyā. Visayassevāti saddasseva. So hi voharitabbato vohārakaraṇatāya ca ‘‘vohāro’’ti pāḷiyaṃ vutto. Natthettha kāraṇaṃ visayīnaṃ visayassapi āsavādianārammaṇatābhāvato. Asiddhalokuttarabhāvassa ekantasāsavattā tassa saddāyatanassa yathā lokuttaratā tava matenāti adhippāyo.

Paṭihaññeyyāti idaṃ parikappavacanaṃ. Parikappavacanañca ayāthāvanti āha ‘‘na hi…pe… atthī’’ti. Na hi jalaṃ analanti parikappitaṃ dahati pacati vā. Kiṃ lokiyena ñāṇena jānitabbato lokiyo rūpāyatanādi viya, udāhu lokuttaro paccavekkhiyamānamaggādi viyāti evamettha hetussa anekantabhāvo veditabbo. Tenāha ‘‘lokiye lokuttare ca sambhavato’’ti.

Vohārakathāvaṇṇanā niṭṭhitā.

11. Nirodhakathāvaṇṇanā

353.Yesaṃ dvinnanti yesaṃ dvinnaṃ dukkhasaccānaṃ. Dvīhi nirodhehīti appaṭisaṅkhāpaṭisaṅkhāsaṅkhātehi dvīhi nirodhehi. Tattha dukkhādīnaṃ paṭisaṅkhāti paṭisaṅkhā, paññāviseso. Tena vattabbo nirodho paṭisaṅkhānirodho. Yo sāsavehi dhammehi visaṃyogoti vuccati, yo paccayavekallena dhammānaṃ uppādassa accantavibandhabhūto nirodho, so paṭisaṅkhāya navattabbato appaṭisaṅkhānirodho nāmāti paravādino laddhi. Paṭisaṅkhāya vinā niruddhāti paccayavekallena anuppattiṃ sandhāya vuttaṃ. Tenāha ‘‘na uppajjitvā bhaṅgā’’ti. Anuppādopi hi nirodhoti vuccati yato ‘‘imassuppādā idaṃ uppajjatī’’ti lakkhaṇuddesassa paṭilome ‘‘imassa nirodhā idaṃ nirujjhatī’’ti dassito. Tenāti paṭisaṅkhāya nirodhassa khaṇikanirodhassa ca idha nādhippetattā.

Nirodhakathāvaṇṇanā niṭṭhitā.

Dutiyavaggavaṇṇanā niṭṭhitā.

3. Tatiyavaggo

1. Balakathāvaṇṇanā

354.Niddesatoti ‘‘aṭṭhānametaṃ anavakāso’’tiādinā niddiṭṭhappakārato. So pana yasmā vitthāro hoti, tasmā vuttaṃ ‘‘vitthārato’’ti. Sabbaṃ kilesāvaraṇādiṃ, tameva paccekaṃ pavattiākārabhedato sabbākāraṃ. ‘‘Sabba’’nti hi idaṃ sarūpato gahaṇaṃ, ‘‘sabbākārato’’ti pavattiākārabhedato. Bhagavā hi dhamme jānanto tesaṃ ākārabhede anavasesetvāva jānāti. Yathāha ‘‘sabbe dhammā sabbākārato buddhassa bhagavato ñāṇamukhe āpāthaṃ āgacchantī’’ti (mahāni. 156; cūḷani. mogharājamāṇavapucchāniddesa 85; paṭi. ma. 3.5). Uddesatoti ekadesato. Ekadeso ca vitthāro na hotīti āha ‘‘saṅkhepato’’ti. Yathā jānantīti sambandho. Uddesamattenapīti diṭṭhigatayathābhūtañāṇādippabhedānaṃ āsayādīnaṃ uddesamattenapi. Tenāha ‘‘indriyānaṃ tikkhamudubhāvajānanamattaṃ sandhāyā’’ti. Therenāti anuruddhattherena. Evamevāti uddesato ṭhānādimattajānanākāreneva. Svāyamattho sakavādināpi icchitoyevāti āha ‘‘kathamayaṃ codetabbo siyā’’ti.

356.Sesesūti indriyaparopariyattañāṇato sesesu. Paṭikkhepoti asādhāraṇatāpaṭikkhepo. Nanu ca sesānaṃ asādhāraṇatāpi atthīti codanaṃ sandhāyāha ‘‘ṭhānā…pe… adhippāyo’’ti.

Balakathāvaṇṇanā niṭṭhitā.

2. Ariyantikathāvaṇṇanā



我来翻译这段巴利文：
347. "对象与认识者"是指色与眼等。因为它们属于色蕴,所以一定是世间的。"只是对象"是只指声音。因为它是所说的内容和说话的手段,所以在经典中称为"语言"。这里没有原因,因为认识者和对象都不是漏等所缘。由于未证实出世间性质而一定有漏,按照你的观点,声处怎么会是出世间的呢?
"应当反驳"这是假设性的说法。假设性的说法是不真实的,所以说"实际上不存在"等。因为水不是火这种假设不能燃烧或煮东西。这里应当理解原因的不确定性:是因为可以被世间智了知所以是世间的,如色处等,还是出世间的,如被观察的道等。因此说"因为世间和出世间都可能"。
语言的注释完毕。
11. 灭的注释
353. "这两个"是指这两个苦谛。"以两种灭"是指以无观察和有观察两种灭。其中,对苦等的观察叫做观察,是特殊的智慧。由此所说的灭叫做观察灭。对方的见解认为:所谓与有漏法分离的灭,以及由于缺乏因缘而成为诸法生起的绝对障碍的灭,因为不需要通过观察,所以叫做无观察灭。"不经观察而灭"是就缺乏因缘而不生起而言。因此说"不是生起后灭"。因为不生起也称为灭,所以在"由于此生故此生"这个特征的相反说明中,表示"由于此灭故此灭"。"因此"是因为这里不是指通过观察的灭和刹那灭。
灭的注释完毕。
第二品注释完毕。
3. 第三品
1. 力的注释
354. "从解说"是从"这是不可能的,没有机会"等所解说的方式。由于这是广说,所以说"从详细"。完全了知一切烦恼障碍等,而且从每一个运作方式的差别了知一切相。因为"一切"是就本性的把握而言,"一切相"是就运作方式的差别而言。因为佛陀知道诸法时,完全了知它们的各种形态。如说:"一切法以一切相在佛世尊的智门中呈现"。"从略说"是从一部分。一部分不是详细,所以说"从简略"。"如所知"是相连的。"仅从略说"是仅从见解如实智等差别的倾向等的略说。因此说"是指了知诸根利钝的程度"。"长老"是指阿那律长老。"正是如此"是仅从略说了知处等的方式。这个意思甚至自方也同意,所以说"如何能被责难"。
356. "在其余"是在根上下智以外的其余智中。"否定"是否定不共。针对"其余智不也是不共的吗?"这个质疑说"意思是"等。
力的注释完毕。
2. 最后圣者的注释

357.Saṅkhāresandhāya paṭijānantassāti diṭṭhiyā parikappitena sattena suññe saṅkhāre sandhāya ‘‘suññatañca manasi karotī’’ti pucchāya ‘‘āmantā’’ti paṭijānantassa. Dvinnaṃ phassānaṃ samodhānaṃ kathaṃ āpajjati ṭhānāṭhānabhūte saṅkhāre vuttanayena suññataṃ manasi karontassāti adhippāyo. Yathāvuttanayenāti ‘‘diṭṭhiyā parikappitena sattena suññā pañcakkhandhā’’ti pakārena nayena. Atha vā yathāvuttanayenāti ‘‘ṭhānāṭhānamanasikāro saṅkhārārammaṇo, suññatāmanasikāro nibbānārammaṇo’’ti evaṃ vuttanayena. ‘‘Saṅkhāre sandhāya paṭijānantassā’’ti vuttattā ‘‘dvinnaṃ phassānaṃ samodhānaṃ kathaṃ āpajjatī’’ti āha. Sattasuññatāya suññattepi saṅkhārānaṃ aññova ṭhānāṭhānamanasikāro, añño suññatāmanasikāroti yujjateva dvinnaṃ phassānaṃ samodhānāpatticodanā, saṅkhāre sandhāya paṭijānantassa pana kathaṃ ariyabhāvasiddhi ṭhānāṭhānañāṇādīnanti vicāretabbaṃ. Kiṃ vā etāya yutticintāya. Ummattakapacchisadiso hi paravādivādo. Aññesupi ṭhānesu īdisesu eseva nayo. Āropetvāti itthipurisādiākāraṃ, sattākārameva vā asantaṃ rūpādiupādāne āropetvā. Abhūtāropanañhettha paṇidahananti adhippetaṃ. Tenāha ‘‘parikappanavasenā’’ti. Soti yathāvutto paṇidhi. Ekasmimpi khandhe.

Ariyantikathāvaṇṇanā niṭṭhitā.

4. Vimuccamānakathāvaṇṇanā

366. Maggakkhaṇe cittaṃ ekadesena vimuttaṃ ekadesena avimuttanti ayaṃ ‘‘vimuttaṃ vimuccamāna’’nti laddhiyā doso. Tathā hi vuttaṃ ‘‘ekadesaṃ vimuttaṃ, ekadesaṃ avimutta’’nti. Aṭṭhakathāyañca ‘‘tañhi tadā samucchedavimuttiyā vimuttekadesena vimuccamānantissa laddhī’’ti dassitovāyamattho. Vippakataniddeseti vimuccanakiriyāya apariyositatāniddese. Yaṃ sandhāyāha ‘‘vimuttaṃ vimuccamānanti vippakatabhāvena vuttattā’’ti. Tenāti paravādinā. Vimucca…pe… vuttaṃ vimuccamānassa vimuttabhāvābhāvato, vimuttabhedena pana tathā vuttanti adhippāyo. Sati ca dose vippakataniddeseti ānetvā yojetabbaṃ. Ekadeso visesanaṃ hoti nippadesavimuttiyā avicchinnato. Phalacittenāti paṭhamaphalacittena uppannena.

Vimuccamānakathāvaṇṇanā niṭṭhitā.

5. Aṭṭhamakakathāvaṇṇanā

368.Pahīnānāma bhaveyyuṃ, na pahiyyamānāti adhippāyo.

Aṭṭhamakakathāvaṇṇanā niṭṭhitā.

6. Aṭṭhamakassa indriyakathāvaṇṇanā

371. Lokuttarānaṃyeva saddhādīnaṃ indriyabhāvo, na lokiyānanti paravādino adhippāyavasenāha ‘‘appaṭiladdhindriyattā’’tiādi. Tattha niyyānikāni bhāventoti yathā niyyānikā honti, evaṃ uppādento brūhento vā. Indriyabhāvaṃ pana pattesu tesu puna bhāvanākiccaṃ natthīti tassa adhippāyoti dassento āha ‘‘na pana indriyāni bhāvento’’ti.

Aṭṭhamakassa indriyakathāvaṇṇanā niṭṭhitā.

7. Dibbacakkhukathāvaṇṇanā



我来翻译这段巴利文：
357. "就诸行而承认"是指对于"是否作意空性"这个问题,就通过见解所假设的有情为空的诸行而承认"是"。意思是说,对于作为处非处的诸行,按照所说的方式作意空性时,如何会导致两种触的和合。"按照所说的方式"是指"五蕴为假设的有情所空"的方式。或者,"按照所说的方式"是指"处非处作意以诸行为所缘,空性作意以涅槃为所缘"这样说的方式。因为说"就诸行而承认",所以说"如何会导致两种触的和合"。虽然在有情空性的意义上是空的,但诸行的处非处作意与空性作意是不同的,所以对于两种触的和合的质难是合理的,但对于就诸行而承认者,如何能成就处非处智等的圣性,这应当考察。或者何必考虑这种逻辑。因为对方的论点如同疯子的篮子。在其他类似的地方也是这个道理。"增益"是指增益女人、男人等相貌,或者在执取色等时增益不存在的有情相。这里所说的立愿是指虚妄增益。因此说"通过假设"。"它"是指所说的立愿。"即使在一蕴中"。
最后圣者的注释完毕。
4. 正在解脱的注释
366. 在道的刹那,心一部分解脱一部分未解脱,这是"已解脱正在解脱"这种见解的过失。因此说"一部分已解脱,一部分未解脱"。在注释中也显示这个意思说:"他的见解认为那时通过断除解脱而在已解脱的部分正在解脱"。在未完成的说明中,即在解脱行为未完成的说明中。关于这点说"已解脱正在解脱是就未完成状态而说的"。"他",即对方。意思是因为正在解脱者没有已解脱性,但从解脱的差别而如此说。若有过失,应当带入"在未完成的说明中"来连接。一部分成为限定词,因为完全解脱是不间断的。"以果心"是指以已生起的初果心。
正在解脱的注释完毕。
5. 第八者的注释
368. 意思是应当是已断,而不是正在断。
第八者的注释完毕。
6. 第八者的根的注释
371. 根据对方认为只有出世间的信等才是根性,世间的则不是的意趋而说"因为未得根性"等。其中,"修习导向出离"是指使之成为导向出离,或者增长。但当它们达到根性时,就没有再修习的作用,这是他的意趋,为了显示这点而说"而不是修习诸根"。
第八者的根的注释完毕。
7. 天眼的注释

373. Visinoti visesena bandhati visayīnaṃ attapaṭibandhaṃ karotīti visayo, ārammaṇaṃ , anubhavati etenāti ānubhāvo, sāmatthiyaṃ, balanti attho, gocarakaraṇaṃ gocaro, visaye ānubhāvagocarā visaya…pe… carāti. Tehi yathā visiṭṭhaṃ visesaṃ hoti, tathā paccayabhūtena jhānadhammena āhitabalaṃ katabalādhānaṃ. Visayaggahaṇañcettha ānubhāvagocarakaraṇānaṃ pavattiṭṭhānadassanaṃ yatthassa tehi upatthaddhattā balādhānaṃ pākaṭaṃ hoti. Tenāha ‘‘yādise visaye’’tiādi. Balādhānañca uttarimanussadhammato mahaggatadhammavisesato uppannehi paṇītehi cittajarūpehi visesāpatti. Yaṃ nissāya parāvuttīti eke vadanti. Purimaṃ maṃsacakkhumattamevāti yathāvuttabalādhānato purimaṃ maṃsacakkhumattameva. Vadanto saṅgahakāro. Visayaggahaṇaṃ pāḷiyaṃ kataṃ. Na visayavisesadassanatthanti na visayassa visesadassanatthaṃ. Yato ubhinnampi rūpāyatanameva visayoti visayassa sadisataṃ avisesaṃ āha, sadisassa vā visesaṃ dīpetīti yojanā.

Dhammupatthaddha…pe… adhippāyo, aññathā laddhiyeva na siyāti bhāvo. Maggoti upāyo, kāraṇanti attho. Pakaticakkhumato eva hi dibbacakkhu uppajjati. Kasmā? Kasiṇālokaṃ vaḍḍhetvā dibbacakkhuñāṇassa uppādanaṃ, so ca kasiṇamaṇḍale uggahanimittena vinā natthi, tasmā vuttaṃ ‘‘maṃsacakkhupaccayatādassanatthameva vutta’’nti. Tenāti ‘‘maggo’’ti vacanena. Rūpāvacarajjhānapaccayenāti rūpāvacarajjhānena paccayabhūtena uppannāni rūpāvacarajjhānacittasamuṭṭhitāni. Jhānakammasamuṭṭhitesu vattabbameva natthi. Tassa hesā laddhi.

374.Yena dibbacakkhuno paññācakkhubhāvassa icchanena paṭijānanena. Tīṇi cakkhūni maṃsadibbapaññācakkhūni cakkhuntarabhāvaṃ vadato bhaveyyuṃ, tasmā taṃ na icchatīti attho.

Dibbacakkhukathāvaṇṇanā niṭṭhitā.

9. Yathākammūpagatañāṇakathāvaṇṇanā

377. Dibbacakkhupādakattā ‘‘yathākammūpagatañāṇassa upanissaye dibbacakkhumhī’’ti vuttaṃ, na yathākammūpagatajānanakiccake dibbacakkhumhi tassa taṃkiccakatābhāvato. Yato yaṃ anaññaṃ, tampi tato anaññamevāti āha ‘‘iminā…pe… bhavitabba’’nti. Tattha atthantarabhāvaṃ nivāretīti dibbacakkhuñāṇassa pakkhikattā yathākammūpagatañāṇassa tato atthantarabhāvaṃ nivāreti. Tassa hi taṃ paribhaṇḍañāṇaṃ. Dibbacakkhussa yathākammūpagatañāṇato atthantarabhāvaṃ na nivāreti atappakkhikattāti adhippāyo. Dibbacakkhussa yathākammūpagatañāṇakiccatā paravādinā icchitā, na yathākammūpagatañāṇassa dibbacakkhukiccatāti tamatthaṃ ‘‘yathākammūpagatañāṇameva dibbacakkhu’’nti ettha yojetvā dassento ‘‘eva-saddo cā’’tiādimāha.

Yathākammūpagatañāṇakathāvaṇṇanā niṭṭhitā.

10. Saṃvarakathāvaṇṇanā

379.Āṭānāṭiyasutte ‘‘santi, bhikkhave, yakkhā yebhuyyena pāṇātipātā appaṭiviratā’’ti (dī. ni. 

我来翻译这段巴利文：
373. "区分"即特别约束,使认识者与自身相结合,所以叫对象,即所缘;"以此体验"所以叫做力量,即能力,力的意思;使成为行境叫做行境,对象中的力量和行境叫做对象等行境。通过它们如何产生殊胜差别,就如何通过作为因缘的禅定法而增强力量、建立力量基础。这里提到对象是为了显示力量和行境运作的处所,因为在那里由于它们的支持而力量的建立变得明显。因此说"在什么样的对象"等。力量的建立是由于从超人法和广大法的殊胜而生起的殊胜心生色而有差别。有些人说这是所依转变的原因。"前者仅是肉眼"是指在前述力量建立之前仅仅是肉眼。论师这样说。经中提到对象。"不是为了显示对象的殊胜"是不是为了显示对象的殊胜。因为两者的对象都只是色处,所以说对象相同无差别,或者说明相同的差别。
法所支持等是意思,否则就不会有这样的见解。"道"是方法,即原因的意思。因为天眼只从具有普通眼者产生。为什么?因为增大遍处光明而生起天眼智,而没有遍处曼荼罗的摄取相就不会有这种情况,所以说"仅为显示肉眼的因缘性而说"。通过它,即通过"道"这个词。"以色界禅为缘"是指以色界禅作为因缘而生起的色界禅心所生。对于禅定业所生的则无须说明。因为这是他的见解。
374. 通过这个,即通过希望和承认天眼是慧眼。对于说肉眼、天眼、慧眼三眼之间有眼的本质者而言应当如此,所以他不希望这样。
天眼的注释完毕。
9. 随业所生智的注释
377. 因为是随业所生智的基础,所以说"在天眼这个支持中",而不是在能知随业所生的天眼中,因为它没有那个作用。由于凡是不异的,它也必定与彼不异,所以说"通过这个"等。其中"排除差异性"是因为随业所生智属于天眼智的一部分,所以排除它与天眼智的差异性。因为它是其附属智。不排除天眼与随业所生智的差异性,因为它不属于那一部分,这是意思。对方认为天眼有随业所生智的作用,而不是认为随业所生智有天眼的作用,所以在"随业所生智就是天眼"中连接并显示这个意思而说"而'就'字"等。
随业所生智的注释完毕。
10. 防护的注释
379. 在阿吒那帝经中说:"诸比丘,有些夜叉大多数不离杀生"

3.276, 286) āgatattā cātumahārājikānaṃ saṃvarāsaṃvarasabbhāvo avivādasiddho. Yattha pana vivādo, tameva dassentena tāvatiṃsādayo gahitāti imamatthaṃ dassetuṃ ‘‘cātumahārājikāna’’nti vuttaṃ. Evaṃ satīti yadi tāvatiṃsesu saṃvarāsaṃvaro natthi, evaṃ sante. Surāpānanti etthāpi ‘‘suyyatī’’ti padaṃ ānetvā sambandhitabbaṃ. Kathaṃ suyyatīti? Vuttañhetaṃ kumbhajātake –

‘‘Yaṃ ve pivitvā pubbadevā pamattā,

Tidivā cutā sassatiyā samāyā;

Taṃ tādisaṃ majjamimaṃ niratthaṃ,

Jānaṃ mahārāja kathaṃ piveyyā’’ti. (jā. 1.16.58);

Tattha pubbadevā nāma asurā. Te hi tāvatiṃsānaṃ uppattito pubbadevāti paññāyiṃsu. Pamattāti surāpānena pamādaṃ āpannā. Tidivāti manussacātumahārājikaloke upādāya tatiyalokabhūtā devaṭṭhānā, nāmameva vā etaṃ tassa devaṭṭhānassa. Sassatiyāti kevalaṃ dīghāyukataṃ sandhāya vadati. Samāyā saha attano asuramāyāya, asuramantehi saddhiṃ cutāti attho. Aṭṭhakathāyañca vuttaṃ ‘‘āgantukadevaputtā āgatāti nevāsikā gandhapānaṃ sajjayiṃsu. Sakko sakaparisāya saññamadāsī’’ti. Tenāha ‘‘tesaṃ surāpānaṃ asaṃvaro na hotīti vattabbaṃ hotī’’ti. Ettha ca tāvatiṃsānaṃ pātubhāvato paṭṭhāya surāpānampi tattha nāhosi, pageva pāṇātipātādayoti viramitabbābhāvato eva tāvatiṃsato paṭṭhāya upari devalokesu samādānasampattavirativasena puretabbā saṃvarā na santi, lokuttarā pana santiyeva. Tathā tehi pahātabbā asaṃvarā. Na hi appahīnānusayānaṃ maggavajjhā kilesā na santīti.

Saṃvarakathāvaṇṇanā niṭṭhitā.

Tatiyavaggavaṇṇanā niṭṭhitā.

4. Catutthavaggo

1. Gihissa arahātikathāvaṇṇanā

387.Gihichandarāgasampayuttatāyāti gihibhāve kāmabhogibhāve chandarāgasahitatāya.

Gihissa arahātikathāvaṇṇanā niṭṭhitā.

4. Samannāgatakathāvaṇṇanā

393.Pattinti adhigamo. Adhigamo nāma samannāgamo hotīti pāḷiyaṃ catūhi phassādīhi samannāgamo coditoti daṭṭhabbaṃ.

Samannāgatakathāvaṇṇanā niṭṭhitā.

5. Upekkhāsamannāgatakathāvaṇṇanā

397.Sabbaṃyojetabbanti ettha yadi te arahā catūhi khandhehi viya chahi upekkhāhi samannāgato, evaṃ sante cha upekkhā paccekaṃ phassādisahitāti ‘‘chahi phassādīhi samannāgato’’tiādinā yojetabbaṃ.

Upekkhāsamannāgatakathāvaṇṇanā niṭṭhitā.

6. Bodhiyābuddhotikathāvaṇṇanā

398.Pattidhammavasenāti ‘‘pattidhammo nāmā’’tiādinā vuttassa cittavippayuttassa saṅkhārassa vasena. ‘‘Bodhiyā buddho’’ti pucchā. ‘‘Bodhiyā niruddhāya vigatāya paṭippassaddhāya abuddho hotī’’ti anuyogo. Evamaññatthāpi pucchānuyogā veditabbā.

Bodhiyābuddhotikathāvaṇṇanā niṭṭhitā.

7. Lakkhaṇakathāvaṇṇanā

402.Tasmāti yasmā abodhisattassapi cakkavattino lakkhaṇehi samannāgamo bodhisattassapi carimabhavato aññattha asamannāgamo hoti, tasmā lakkhaṇasamannāgato bodhisattovāti imassatthassa asādhakaṃ. Tenāha ‘‘ābhatampi anābhatasadisamevā’’ti.

Lakkhaṇakathāvaṇṇanā niṭṭhitā.

8. Niyāmokkantikathāvaṇṇanā



我来翻译这段巴利文：
379. 因为来自四大王众天,所以防护和不防护的存在是无可争议的。为了显示那些有争议的地方,首先提到四大王众天,以显示包括三十三天等。"如此"是指如果在三十三天中没有防护和不防护。关于饮酒,这里也应当引入"被听到"这个词并连接。如何被听到?正如在《瓶生本生经》中说：
"诸神饮之曾放逸，
天界陨落永恒时；
如此醉酒实无义，
大王知之岂能饮？"
其中"先前的神"即阿修罗。因为他们在三十三天产生之前被认为是先前的神。"放逸"是因饮酒而陷入放逸。"第三天"是指以人类和四大王众世界为基础的第三界天的处所,或者仅仅是那个天处所的名称。"永恒"仅仅是指长寿。"一起"是与自己的阿修罗魔法一起陨落,即与阿修罗咒语一起。在注释中也说："来访的天子们已经到来,居民们准备了香饮。帝释为自己的眷属制定了约束。"因此说"对他们的饮酒不应该说没有防护"。从三十三天出现开始,那里就没有饮酒,何况杀生等。从三十三天开始,在上面的天界中,通过誓言成就、离欲和防护应当被清净,但出世间的防护确实存在。同样,他们应当断除不防护。因为没有断除潜在烦恼时,道所断的烦恼是存在的。
防护的注释完毕。
第三品注释完毕。
4. 第四品
1. 在家者阿罗汉的注释
387. "与在家者的欲望贪爱相应"是指在家身份、享受欲乐时与欲望贪爱相随。
在家者阿罗汉的注释完毕。
4. 具足的注释
393. "获得"即证得。应当理解经典中说的"具足"是以四种触等而被质疑的具足。
具足的注释完毕。
5. 舍心具足的注释
397. "应当连接一切"是指如果这些阿罗汉像五蕴那样以六种舍心具足,那么在这种情况下,六种舍心各自与触等相随,所以应当按照"以六种触等具足"的方式连接。
舍心具足的注释完毕。
6. 菩提已觉的注释
398. "依据证得法"是指依据经中所说的与心分离的行法。"菩提已觉"是问题。"菩提已灭、已逝、已寂灭,是未觉"是追问。在其他地方也应当以类似方式理解问题和追问。
菩提已觉的注释完毕。
7. 相的注释
402. "因此"是因为即使是非菩萨的转轮王也具有相,而菩萨在最后一生以外的其他地方没有具足相,所以不能证明"具有相的菩萨"这个意思。因此说"即使带来的也与未带来的相同"。
相的注释完毕。
8. 入不退转的注释

403.Pāramīpūraṇanti idaṃ bodhicariyāya upalakkhaṇaṃ, na pāramīnaṃ puṇṇabhāvadassanaṃ. Tena tesaṃ ārambhasamādānādīnampi saṅgaho katoti daṭṭhabbaṃ. Mahābhinīhārato paṭṭhāya hi mahāsattā niyatāti vuccanti. Yathāha – ‘‘evaṃ sabbaṅgasampannā, bodhiyā niyatā narā’’ti, ‘‘dhuvaṃ buddho bhavissatī’’ti ca, na niyāmassa nāma kassaci dhammassa uppannattā byākaronti, atha kho ekaṃsenāyaṃ pāramiyo pūretvā buddho bhavissatīti katvā byākarontīti paravādīparikappitaṃ dhammantaraṃ paṭisedheti, na bodhiyā niyatattaṃ. Tenāha ‘‘kevalañhi na’’ntiādi.

Niyāmokkantikathāvaṇṇanā niṭṭhitā.

10. Sabbasaṃyojanappahānakathāvaṇṇanā

413. Satipi kesañci saṃyojanānaṃ heṭṭhimamaggehi pahīnatte ‘‘pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā’’tiādīsu viya vaṇṇabhaṇanamukhena anavasesatañca sandhāya sabbasaṃyojanappahānakittanaṃ pariyāyavacananti āha ‘‘imaṃ pariyāyaṃ aggahetvā’’ti. Arahattamaggena pajahanato evāti gaṇhātīti aggamaggo eva sabbasaṃyojanāni pajahatīti laddhiṃ gaṇhātīti vadanti padakārā. Evaṃ satīti yadi anavasesatāmattena tathā paṭijānāti.

Sabbasaṃyojanappahānakathāvaṇṇanā niṭṭhitā.

Catutthavaggavaṇṇanā niṭṭhitā.

5. Pañcamavaggo

1. Vimuttikathāvaṇṇanā

418. Phalañāṇaṃ na hoti, sesāni vipassanāmaggapaccavekkhaṇañāṇāni vimuttānīti na vattabbānīti sambandho. Etthāti etesu catūsu ñāṇesu. Vipassanāggahaṇena gahitaṃ maggādikiccavidūrakiccattā vipassanāpariyosānattā ca.

Vimuttikathāvaṇṇanā niṭṭhitā.

2. Asekhañāṇakathāvaṇṇanā

421. Asekhe ārabbha pavattattā asekhañāṇanti parassa laddhi, na asekhe asekhadhamme pariyāpannanti imamatthamāha ‘‘etena…pe… dassetī’’ti.

Asekhañāṇakathāvaṇṇanā niṭṭhitā.

3. Viparītakathāvaṇṇanā

424. Asive sivāti vohāraṃ viya aññāṇe…pe… vadati.

Viparītakathāvaṇṇanā niṭṭhitā.

4. Niyāmakathāvaṇṇanā

428-431.Yanti yaṃ ñāṇaṃ. Saccānulomanti saccappaṭivedhānukūlaṃ. Viparītānuyogato pabhuti gaṇetvā ‘‘catuttha’’nti āha na aniyatassa niyāmagamanāyāti aviparītānuyogato pabhuti gaṇetvā, tathā sati pañcamabhāvato visesabhāvato ca.

Niyāmakathāvaṇṇanā niṭṭhitā.

5. Paṭisambhidākathāvaṇṇanā

432-433.Sabbaṃñāṇanti idaṃ ‘‘ariyāna’’nti iminā na visesitanti adhippāyenāha ‘‘anariyānampi hi ñāṇaṃ ñāṇamevā’’ti. Atha vā pāḷiyaṃ avisesena sabbaṃ ñāṇanti vuttaṃ gahetvā evamāha. Ariyassa ce ñāṇanti, so pana paṭikkhepeyyāti āha ‘‘anariyassa etaṃ ñāṇaṃ sandhāyā’’ti.

Paṭisambhidākathāvaṇṇanā niṭṭhitā.

7. Cittārammaṇakathāvaṇṇanā

436-438.Vattabbapaṭiññāti phassārammaṇe ñāṇaṃ vattabbaṃ cetopariyañāṇanti evaṃ pavattā paṭiññā.

Cittārammaṇakathāvaṇṇanā niṭṭhitā.

8. Anāgatañāṇakathāvaṇṇanā

439-440.Anantarānāgatepicitte ñāṇaṃ icchanti, tattha pana khaṇapaccuppanne viya tādisena parikammena kadāci ñāṇaṃ uppajjeyya. Tenāha ‘‘anantare ekanteneva ñāṇaṃ natthī’’ti.

Anāgatañāṇakathāvaṇṇanā niṭṭhitā.

9. Paṭuppannañāṇakathāvaṇṇanā

441-

我来翻译这段巴利文：
403. "圆满波罗蜜"这是菩萨行的标志,而不是显示波罗蜜的圆满。因此应当理解它也包含了开始、受持等。因为从大誓愿开始,大士被称为确定。如说:"如此具备一切支分,这些人确定菩提","必定将成佛",不是因为某个名为确定性的法已经生起而予以授记,而是因为他必定圆满波罗蜜成佛而授记,这否定了对方假设的其他法,而不是否定菩提的确定性。因此说"仅仅不"等。
入不退转的注释完毕。
10. 断一切结的注释
413. 虽然某些结已经被较低的道断除,但如"五下分结已尽"等,是从赞叹的角度说明无余断除,所以说断除一切结是方便说。因此说"不取这个方便说"。因为是以阿罗汉道断除,所以他执著"只有最上道断除一切结"这样的见解,注释者们这样说。"如此"是指如果仅仅就无余而这样承认。
断一切结的注释完毕。
第四品注释完毕。
5. 第五品
1. 解脱的注释
418. 果智不存在,其余的观智、道智、观察智不应说是解脱,这是相连的。"在这里"即在这四种智中。通过观智的获得而获得,因为远离道等作用,也因为是观智的终点。
解脱的注释完毕。
2. 无学智的注释
421. 对方的见解是因为以无学为所缘所以是无学智,而不是在无学中包含的无学法,为了说明这个意思而说"通过这个"等。
无学智的注释完毕。
3. 颠倒的注释
424. 像在非吉祥中说吉祥一样,在无智中等说。
颠倒的注释完毕。
4. 确定性的注释
428-431. "那个"是指那个智。"随顺谛"是随顺悟道的。从颠倒的追问开始计数说"第四",不是从不确定到确定,是从不颠倒的追问开始计数,因为那样的话就是第五和有特殊性。
确定性的注释完毕。
5. 无碍解的注释
432-433. "一切智"没有被"圣者的"所限定,意思是说"非圣者的智也是智"。或者是根据经中不加区别说"一切智"而这样说。如果是圣者的智,他会否定,所以说"是指非圣者的这个智"。
无碍解的注释完毕。
7. 心所缘的注释
436-438. "应说的承认"是指"对触所缘的智应当说是他心智"这样的承认。
心所缘的注释完毕。
8. 未来智的注释
439-440. 他们认为对紧接的未来心也有智,但在那里,像在刹那现在一样,有时通过那样的准备而智生起。因此说"对紧接的必定没有智"。
未来智的注释完毕。
9. 现在智的注释
441-;

442. ‘‘Sabbasaṅkhāresu aniccato diṭṭhesū’’ti vutte yaṃ dassanabhūtaṃ ñāṇaṃ, tampi saṅkhārasabhāvattā tathādiṭṭhaṃ siyāti atthato āpajjati, evaṃbhūtaṃ vacanaṃ sandhāyāha ‘‘atthato āpannaṃ vacana’’nti. Taṃ pana yasmā ‘‘tampi ñāṇaṃ aniccato diṭṭhaṃ hotī’’ti paṭijānanavasena pavattaṃ, tasmā ‘‘anujānanavacana’’nti vuttaṃ. Bhaṅgānupassanānaṃ pabandhavasena pavattamānānaṃ.

Paṭuppannañāṇakathāvaṇṇanā niṭṭhitā.

10. Phalañāṇakathāvaṇṇanā

443-444.Phalaparopariyattaṃ phalassa uccāvacatā. Balenāti ñāṇabalena.

Phalañāṇakathāvaṇṇanā niṭṭhitā.

Pañcamavaggavaṇṇanā niṭṭhitā.

Mahāpaṇṇāsako samatto.

6. Chaṭṭhavaggo

1. Niyāmakathāvaṇṇanā

445-447.Etassa ariyassa puggalassa.

Niyāmakathāvaṇṇanā niṭṭhitā.

2. Paṭiccasamuppādakathāvaṇṇanā

451.Kāraṇaṭṭhena ṭhitatāti kāraṇabhāvena byabhicaraṇābhāvamāha. Yo hi dhammo yassa dhammassa yadā kāraṇaṃ hoti, na tassa tadā aññathābhāvo atthi, sā ca atthato kāraṇabhāvoyevāti ‘‘kāraṇabhāvoyevā’’ti āha.

Paṭiccasamuppādakathāvaṇṇanā niṭṭhitā.

5. Nirodhasamāpattikathāvaṇṇanā

457-459.Sabhāvadhammataṃ paṭisedheti tadubhayalakkhaṇarahitassa sabhāvadhammassa abhāvā. ‘‘Vodānampi vuṭṭhāna’’nti vacanato ‘‘vodānañca vuṭṭhānapariyāyovā’’ti āha. Sabhāvadhammatte siddhe saṅkhatavidūratāya asaṅkhataṃ siyāti āha ‘‘sabhāvadhammattāsādhakattā’’ti.

Nirodhasamāpattikathāvaṇṇanā niṭṭhitā.

Chaṭṭhavaggavaṇṇanā niṭṭhitā.

7. Sattamavaggo

1. Saṅgahitakathāvaṇṇanā

471-472.Saṅgahitāti saṅgahaṇādivasena saddhiṃ gahitā. Te pana yasmā ekavidhatādisāmaññena bandhā viya honti, tasmā āha ‘‘sambandhā’’ti.

Saṅgahitakathāvaṇṇanā niṭṭhitā.

2. Sampayuttakathāvaṇṇanā

473-474. Anuppavisitabbānuppavisanabhāvo tesaṃ bhede sati yujjeyya, nāññathāti upamābhindanena upameyyassa bhinnataṃ dassento ‘‘nānattavavatthā…pe… dassetī’’ti āha.

Sampayuttakathāvaṇṇanā niṭṭhitā.

3. Cetasikakathāvaṇṇanā

475-477.Phassikādayoti ettha ādi-saddo vavatthāvācī. Tena cittuppādadesanāyaṃ dassitappabhedā vedanādayo gayhanti, na taṃsamuṭṭhānā rūpadhammāti āha ‘‘ekuppādatādivirahitā sahajātatā natthī’’ti.

Cetasikakathāvaṇṇanā niṭṭhitā.

4. Dānakathāvaṇṇanā

479.Phaladānabhāvadīpanatthanti phaladānasabbhāvadīpanatthaṃ. Phaladānaṃ vuttaṃ viya hotīti cittena phaladānaṃ padhānabhāve vuttaṃ viya hotīti attho. Aññathā dānabhāvoti na sakkā vattuṃ. Dānabhāvopi hi ‘‘dānaṃ aniṭṭhaphala’’ntiādinā vuttoyevāti. Tannivāraṇatthanti phaladānanivāraṇatthaṃ. Etanti ‘‘dānaṃ aniṭṭhaphala’’ntiādivacanaṃ. Bhesajjādivasena ābādhāniṭṭhatā deyyadhammassa aniṭṭhaphalatāpariyāyo daṭṭhabbo.

Kathaṃ tatheva suttaṃ sakavādiparavādivādesu yujjatīti codanāya ‘‘na pana ekenatthenā’’ti vuttaṃ vibhāvetuṃ ‘‘deyyadhammova dāna’’ntiādi vuttaṃ. Tattha nivattanapakkheyeva eva-kāro yutto, na sādhanapakkhe dvinnampi dānabhāvassa icchitattā. Tenāha ‘‘cetasikovāti attho daṭṭhabbo, deyyadhammovā’’ti ca. Tenevāha ‘‘dvinnañhi dānānantiādi. Saṅkarabhāvamocanatthanti satipi dānabhāve sabhāvasaṅkaramocanatthaṃ. Tenāha ‘‘cetasikassā’’tiādi.

Dānakathāvaṇṇanā niṭṭhitā.

5. Paribhogamayapuññakathāvaṇṇanā



这里是巴利文的翻译:
366. 道的刹那,心一部分解脱一部分未解脱,这是"已解脱正在解脱"这种见解的过失。因此说"一部分已解脱,一部分未解脱"。在注释中也说明了这个意思:"他认为,那时它通过断除解脱而在某种程度上已解脱,在某种程度上正在解脱"。在未完成的解说中,指的是解脱行为尚未完成的解说。为此说"已解脱正在解脱是就未完成的状态而说的"。"它"是指对方。意思是,因为正在解脱者没有已解脱的状态,所以不能说已解脱;但根据解脱的差别可以那样说。若有过失,应当补充"在未完成的解说中"。"一部分"是全分解脱的限定词,因为它是不间断的。"以果心"是指生起的初果心。
正在解脱的注释完毕。
5. 第八者的注释
368. 意思是,应当是已断,不应当是正在断。
第八者的注释完毕。
6. 第八者的根的注释
371. 对方的意思是,只有出世间的信等是根,世间的不是。因此说"因为未获得根性"等。其中,"修习出离"是指产生或增长,使之成为出离。但在它们达到根性后,就不再需要修习了。为了表明这是他的意思,所以说"但不是修习诸根"。
第八者的根的注释完毕。
7. 天眼的注释

485.Tassā laddhiyāti pañcannaṃ viññāṇānaṃ samodhānaṃ hotīti laddhiyā. Etesanti vattamānacittaparibhogamayapuññānaṃ.

486.Ayaṃ vādo hīyati paribhogasseva abhāvato. Cāgacetanāya eva puññabhāvo, na cittavippayuttassa. Evanti iminā pakārena, aparibhutte deyyadhamme puññabhāvenāti attho. Aparibhutte deyyadhamme puññabhāvato eva hi puthujjanakāle dinnaṃ arahā hutvā paribhuñjante tampi puthujjane dānamevāti nicchitaṃ. Paravādīpaṭikkhepamukhena sakavādaṃ patiṭṭhāpeti paṭhamo atthavikappo, dutiyo pana ujukameva sakavādaṃ patiṭṭhāpetīti ayametesaṃ viseso.

Paribhogamayapuññakathāvaṇṇanā niṭṭhitā.

6. Itodinnakathāvaṇṇanā

488-491.Tenevacīvarādidānenāti anumodanaṃ vinā dāyakena pavattitacīvarādidānena. Tenāha ‘‘sayaṃkatena kammunā vināpī’’ti. Iminā kāraṇenāti anumoditattāva tesaṃ tattha bhogā uppajjantīti etena kāraṇena. Yadi yantiādi paravādino laddhipatiṭṭhāpanākāradassanaṃ. Tattha yadi na yāpeyyuṃ, kathaṃ anumodeyyuṃ, cittaṃ pasādeyyuṃ, pītiṃ uppādeyyuṃ, somanassaṃ paṭilabheyyunti ekacce aññe pete anumodanādīni katvā yāpente disvā anumodanādīni karonti, tasmā te ito dinnena yāpentīti adhippāyo.

Itodinnakathāvaṇṇanā niṭṭhitā.

7. Pathavīkammavipākotikathāvaṇṇanā

492.Attavajjehīti phassavajjehi. Na hi so eva tena sampayutto hoti. Soti phassameva paccāmasati. Sāvajjaneti āvajjanasahite, āvajjanaṃ purecārikaṃ katvā eva pavattanaketi attho. Kammūpanissayabhūtamevāti yena kammunā yathāvuttā phassādayo nibbattitā, tassa kammassa upanissayabhūtameva. Dukkhassāti āyatiṃ uppajjanakadukkhassa. ‘‘Mūlataṇhā’’ti dassetīti yojanā, tathā ‘‘upanissayabhūta’’nti etthāpi. Kammāyūhanassa kāraṇabhūtā purimasiddhā taṇhā kammassa upanissayo, katūpacite kamme bhavādīsu namanavasena pavattā hi vipākassa upanissayo.

493. Okāsakatuppannaṃ akhepetvā parinibbānabhāvo sakasamayavasena codanāya yujjamānatā.

494.Kamme satīti iminā kammassa pathavīādīnaṃ paccayatāmattamāha, na janakattaṃ. Tenāha ‘‘taṃsaṃvattanikaṃ nāma hotī’’ti.

Pathavīkammavipākotikathāvaṇṇanā niṭṭhitā.

8. Jarāmaraṇaṃvipākotikathāvaṇṇanā

495.Ekārammaṇāti idaṃ anārammaṇatāsādhanavasena sampayogalakkhaṇābhāvassa uddhaṭattā vuttaṃ, na tasseva sampayogalakkhaṇattā.

496.Abyākatānanti vipākābyākatānaṃ. Itarattha vattabbameva natthi.

497.Tanti ‘‘aparisuddhavaṇṇatā jarāyevā’’ti vacanaṃ.

Jarāmaraṇaṃvipākotikathāvaṇṇanā niṭṭhitā.

10. Vipākovipākadhammadhammotikathāvaṇṇanā

501. Vipāko vipākassa paccayo honto aññamaññapaccayo hotīti adhippāyenāha ‘‘yassa vipākassa vipāko aññamaññapaccayo hotī’’ti. ‘‘Tappaccayāpi aññassa vipākassa uppattiṃ sandhāyā’’tiādivacanato pana jātijarāmaraṇādīnaṃ upanissayapaccayoti sakkā viññātuṃ. Purimapaṭiññāyāti ‘‘vipāko vipākadhammadhammo’’ti paṭiññāya. Imassa codanassāti ‘‘vipāko ca vipākadhammadhammo cā’’tiādinā pavattassa codanassa.

Vipākovipākadhammadhammotikathāvaṇṇanā niṭṭhitā.

Sattamavaggavaṇṇanā niṭṭhitā.

8. Aṭṭhamavaggo

1. Chagatikathāvaṇṇanā

503-504. Vaṇṇā eva nīlādivasena nibhātīti vaṇṇanibhā, vaṇṇāyatananti attho. Saṇṭhānaṃ dīghādi.

Chagatikathāvaṇṇanā niṭṭhitā.



我来 译这段巴利文：
485. "他的见解"是指"五识的和合"的见解。"这些"是指现在心和受用所生的福德。
486. 这个论点失败,因为根本没有受用。只有舍心才是福德,而不是与心不相应的。"如此"是以这种方式,意思是在未受用的施物中有福德性。因为在未受用的施物中有福德性,所以凡夫时所施的东西,即使成为阿罗汉后受用,那也被确定为凡夫的布施。第一种解释通过否定对方的观点来建立自方的观点,第二种则直接建立自方的观点,这是它们的区别。
受用所生福德的注释完毕。
6. 此处所施的注释
488-491. "以那个衣服等布施"是指施主不经随喜而行的衣服等布施。因此说"即使没有自作的业"。"以此原因"是指因为随喜,所以他们在那里生起受用。"如果"等是显示对方建立见解的方式。其中,如果他们不能维持生活,怎么能随喜、使心清净、生起喜悦、获得喜乐呢?有些其他饿鬼看到一些饿鬼通过随喜等而维持生活,所以他们也做随喜等,因此他们是依靠此处所施而维持生活,这是意思。
此处所施的注释完毕。
7. 地是业果的注释
492. "有过失的"是指触有过失的。因为它本身不与那个相应。"它"是指触。"有转向的"是指具有转向,意思是以转向为先导而运作。"只是业的助缘"是指只是如上所说的触等所生起的业的助缘。"苦"是指未来生起的苦。"显示根本爱"是连接词,同样在"是助缘"这里也是。业的造作的原因是先前成立的爱是业的助缘,而在业已造作后,通过在诸有等中倾向而运作的是果报的助缘。
493. 在自宗的质难中,不舍弃空间所生而证入涅槃是合适的。
494. "当有业时"这只是说明业是地等的缘,而不是能生因。因此说"叫做导向那个的"。
地是业果的注释完毕。
8. 老死是果报的注释
495. "同一所缘"是因为通过证明无所缘性而指出没有相应相而说的,不是因为那本身是相应相。
496. "无记的"是指异熟无记的。在其他情况下根本无须说明。
497. "它"是指"不净颜色就是老"这句话。
老死是果报的注释完毕。
10. 果报是果报法的注释
501. 以"果报作为果报的缘时成为相互缘"的意思而说"对于那个果报,果报成为相互缘"。但从"也依那个缘而指生起其他果报"等言语,可以理解生老死等是亲依止缘。"前面的主张"是指"果报是果报法"的主张。"这个质难"是指通过"果报和果报法"等而进行的质难。
果报是果报法的注释完毕。
第七品注释完毕。
8. 第八品
1. 六趣的注释
503-504. "色相"即以青等方式显现的色,意思是色处。"形状"是长等。
六趣的注释完毕。

2. Antarābhavakathāvaṇṇanā

505.Antaraṭṭhānānīti antarikaṭṭhānāni. Nivārakaṭṭhānāni bhinditvā ca ākāsena ca gamanato. Yadi so bhavānaṃ antarā na siyāti so antarābhavo kāmabhavādīnaṃ bhavānaṃ antare yadi na bhaveyya. Na nāma antarābhavoti ‘‘sabbena sabbaṃ natthi nāma antarābhavo’’ti evaṃ pavattassa sakavādivacanassa paṭikkhepe kāraṇaṃ natthi, tassa paṭikkhepe kāraṇaṃ hadaye ṭhapetvā na paṭikkhipati, atha kho tathā anicchanto kevalaṃ laddhiyā paṭikkhipatīti attho.

506. Jātīti na icchatīti sambandho.



我来翻译这段巴利文：
2. 中有的注释
505. "中间处"是指间隔处。因为破坏了阻碍处并且通过虚空而行。"如果它不在诸有之间"是指如果那个中有不在欲有等诸有之间。"不是所谓的中有"对于"完全没有所谓的中有"这样进行的自方论述的否定,没有理由,他是把否定的理由放在心中而不否定,而是仅仅因为不希望如此而从见解上否定,这是意思。
506. "生"与"不希望"相连。
中有的注释完毕。

507.Evaṃtaṃ tattha na icchatīti kāmabhavādīsu viya taṃ cutipaṭisandhiparamparaṃ tattha antarābhavāvatthāya na icchati. So hi tassa bhāvibhavanibbattakakammato eva pavattiṃ icchati, tasmā jātijarāmaraṇāni aniccato kuto cutipaṭisandhiparamparā. Ayañca vādo antarābhavavādīnaṃ ekaccānaṃ vutto. Ye ‘‘appakena kālena sattāheneva vā paṭisandhiṃ pāpuṇātī’’ti vadanti, ye pana ‘‘tattheva cavitvā āyātīti sattasattāhānī’’ti vadanti, tehi anuññātāva cutipaṭisandhiparamparāti te adhunātanā daṭṭhabbā pāḷiyaṃ ‘‘antarābhave sattā jāyanti jīyanti mīyanti cavanti upapajjantīti? Na hevaṃ vattabbe’’ti āgatattā. Yathā cetaṃ, evaṃ nirayūpagādibhāvampissa adhunātanā paṭijānanti. Tathā hi te vadanti ‘‘uddhaṃpādo tu nārako’’tiādi. Tattha yaṃ nissāya paravādī antarābhavaṃ nāma parikappeti, taṃ dassetuṃ aṭṭhakathāyaṃ ‘‘antarāparinibbāyīti suttapadaṃ ayoniso gahetvā’’ti vuttaṃ. Imassa hi ‘‘avihādīsu tattha tattha āyuvemajjhaṃ anatikkamitvā antarā aggamaggādhigamena anavasesakilesaparinibbānena parinibbāyati, antarāparinibbāyī’’ti suttapadassa ayamattho, na antarābhavabhūtoti. Tasmā vuttaṃ ‘‘antarāparinibbāyīti suttapadaṃ ayoniso gahetvā’’ti.

Ye pana ‘‘sambhavesīti vacanato attheva antarābhavo. So hi sambhavaṃ upapattiṃ esatīti sambhavesī’’ti vadanti, tepi ye bhūtāva na puna bhavissanti, te khīṇāsavā ‘‘bhūtānaṃ vā sattānaṃ ṭhitiyā’’ti ettha ‘‘bhūtā’’ti vuttā. Tabbidhuratāya sambhavamesantīti sambhavesino, appahīnabhavasaṃyojanattā sekkhā puthujjanā. Catūsu vā yonīsu aṇḍajajalābujā sattā yāva aṇḍakosaṃ vatthikosañca na bhindanti, tāva sambhavesī nāma, aṇḍakosato vatthikosato ca nikkhantā bhūtā nāma. Saṃsedajaopapātikā ca paṭhamacittakkhaṇe sambhavesī nāma, dutiyacittakkhaṇato paṭṭhāya bhūtā nāma. Yena vā iriyāpathena jāyanti, yāva tato aññaṃ na pāpuṇanti, tāva sambhavesī nāma, tato paraṃ bhūtā nāmāti evaṃ ujuke pāḷianugate atthe sati kiṃ aniddhāritassa patthiyena antarābhavena attabhāvena parikappitena payojananti paṭikkhipitabbā.

Yaṃ paneke ‘‘santānavasena pavattamānānaṃ dhammānaṃ avicchedena desantaresu pātubhāvo diṭṭho. Yathā taṃ vīhiādiaviññāṇakasantāne, evaṃ saviññāṇakasantānepi avicchedena desantare pātubhāvena bhavitabbaṃ. Ayañca nayo sati antarābhave yujjati, nāññathā’’ti yuttiṃ vadanti, tehi iddhimato cetovasippattassa cittānugatikaṃ kāyaṃ adhiṭṭhahantassa khaṇena brahmalokato idhūpasaṅkamane ito vā brahmalokūpagamane yutti vattabbā. Yadi sabbattheva vicchinnadese dhammānaṃ pavatti na icchitā, yadipi siyā ‘‘iddhimantānaṃ iddhivisayo acinteyyo’’ti, taṃ idhāpi samānaṃ ‘‘kammavipāko acinteyyo’’ti vacanato, tasmā taṃ tesaṃ matimattameva. Acinteyyasabhāvā hi sabhāvadhammā, te katthaci paccayavasena vicchinnadese pātubhavanti, katthaci avicchinnadese ca. Tathā hi mukhaghosādīhi paccayehi aññasmiṃ dese ādāsapabbatapadesādike paṭibimbapaṭighosādikaṃ nibbattamānaṃ diṭṭhanti.


我来翻译这段巴利文：
507. "他在那里不这样希望它"是指像在欲有等中那样,他在中有状态中不希望那个死生相续。因为他认为它只从能生未来有的业而运作,所以死生相续从何处无常地生老死呢。这个论点是对某些中有论者所说的。那些说"在短时间或七天内就达到结生"的人,以及那些说"在那里死后来到所以是七个七天"的人,他们承认死生相续,应当视为近代的观点,因为经典中说:"在中有中众生出生、衰老、死亡、死没、投生吗?不应如此说"。就像这个一样,近代的人也承认它有地狱趣等性。因此他们说"但地狱有者是头向下"等。其中,为了显示对方依据什么而构想所谓的中有,注释中说"不如理地执取'中般涅槃'这个经文"。因为这个"在净居天等处,在各处不超过寿命的中间,通过证得最上道而以无余烦恼的涅槃而般涅槃,叫做中般涅槃"的经文,其意思是这样,而不是指中有。因此说"不如理地执取'中般涅槃'这个经文"。
那些说"因为有'求生者'这个词,所以确实有中有。因为它寻求生有、投生,所以叫做求生者"的人,他们也是说已经存在而不会再存在的漏尽者,在"为了已生众生的住立"中被称为"已生"。与此相反的是寻求生有的求生者,因为未断有结所以是学人和凡夫。或者在四生中,卵生、胎生的众生,只要还未破卵壳、胎膜,就叫做求生者,从卵壳、胎膜出来后叫做已生者。湿生和化生在第一心刹那叫做求生者,从第二心刹那开始叫做已生者。或者以什么威仪而生,只要还未达到其他威仪,就叫做求生者,之后叫做已生者。如此在经典中有明确的意思时,对于未确定的、臆想的中有有什么用呢?应当否定。
有些人说:"在相续方式中运作的诸法,已见到在不同处所无间断地显现。如同在稻等无识相续中那样,在有识相续中也应当无间断地在不同处所显现。这个道理在有中有时才合适,不然不合适。"对于说这个论证的人,他们应当说明对于得心自在的神通者,当他决意使身体随心而行时,在刹那间从梵世来此或从此去梵世的论证。如果在一切处都不接受诸法在间断处所的运作,即使说"神通者的神通境界不可思议",这在这里也是相同的,因为说"业果不可思议",所以那只是他们的想法。因为自性法是不可思议的本性,它们有时因缘而在间断处所显现,有时在不间断处所。因此已见到通过口音等因缘在另一处所的镜子、山地等处生起影像、回声等。


Etthāha – paṭibimbaṃ tāva asiddhattā asadisattā ca na nidassanaṃ. Paṭibimbañhi nāma aññadeva rūpantaraṃ uppajjatīti asiddhametaṃ. Siddhiyampi asadisattā na nidassanaṃ siyā ekasmiṃ ṭhāne dvinnaṃ sahaṭhānābhāvato. Yattheva hi ādāsarūpaṃ paṭibimbarūpañca dissati, na ca ekasmiṃ dese rūpadvayassa sahabhāvo yutto nissayabhūtadesato, asadisañcetaṃ sandhānato. Na hi mukhassa paṭibimbasandhānabhūtaṃ ādāsasandhānasambandhattā sandhānaṃ uddissa avicchedena desantare pātubhāvo vuccati, na asantānanti asamānameva tanti.

Tattha yaṃ vuttaṃ ‘‘paṭibimbaṃ nāma aññadeva rūpantaraṃ uppajjatīti asiddhaṃ ekasmiṃ ṭhāne dvinnaṃ sahaṭhānabhāvato’’ti, tayidaṃ asantānameva sahaṭhānaṃ coditaṃ bhinnanissayattā. Na hi bhinnanissayānaṃ sahaṭhānaṃ atthi. Yathā anekesaṃ maṇidīpādīnaṃ pabhārūpaṃ ekasmiṃ padese pavattamānaṃ acchitamānatāya nirantaratāya ca abhinnaṭṭhānaṃ viya paññāyati, bhinnanissayattā pana bhinnaṭṭhānameva taṃ, gahaṇavisesena tathāabhinnaṭṭhānamattaṃ, evaṃ ādāsarūpapaṭibimbarūpesupi daṭṭhabbaṃ. Tādisapaccayasamavāyena hi tattha taṃ uppajjati ceva vigacchati ca, evañcetaṃ sampaṭicchitabbaṃ cakkhuviññāṇassa gocarabhāvūpagamanato. Aññathā ālokena vināpi paññāyeyya, cakkhuviññāṇassa vā na gocaro viya siyā. Tassa pana sāmaggiyā so ānubhāvo, yaṃ tathā dassanaṃ hotīti. Acinteyyo hi dhammānaṃ sāmatthiyabhedoti vadantenapi ayamevattho sādhito bhinnanissayassapi abhinnaṭṭhānassa viya upaṭṭhānato. Eteneva udakādīsu paṭibimbarūpābhāvacodanā paṭikkhittā veditabbā.

Siddhe ca paṭibimbarūpe tassa nidassanabhāvo siddhoyeva hoti hetuphalānaṃ vicchinnadesatāvibhāvanato. Yaṃ pana vuttaṃ ‘‘asadisattā na nidassana’’nti, tadayuttaṃ. Kasmā? Na hi nidassanaṃ nāma nidassitabbena sabbadā sadisameva hoti. Cutikkhandhādhānato vicchinnadese upapattikkhandhā pātubhavantīti etassa atthassa sādhanatthaṃ mukharūpato vicchinne ṭhāne tassa phalabhūtaṃ paṭibimbarūpaṃ nibbattatīti ettha tassa nidassanatthassa adhippetattā. Etena asantānacodanā paṭikkhittā veditabbā.

Yasmā vā mukhapaṭibimbarūpānaṃ hetuphalabhāvo siddho, tasmāpi sā paṭikkhittāva hoti. Hetuphalabhāvasambandhesu hi santānavohāro. Yathāvuttadvīhikāraṇehi paṭibimbaṃ uppajjati bimbato ādāsato ca, na cevaṃ upapattikkhandhānaṃ vicchinnadesuppatti. Yathā cettha paṭibimbarūpaṃ nidassitaṃ, evaṃ paṭighosadīpamuddādayopi nidassitabbā. Yathā hi paṭighosadīpamuddādayo saddādihetukā honti, aññatra agantvā honti, evameva idaṃ cittanti.


我来 译这段巴利文：
这里有人说:首先,影像因为不成立和不相似而不能作为例证。因为所谓影像只是另一个生起的色法,这是不成立的。即使成立,由于不相似也不能作为例证,因为在一处不能有两者同时存在。因为在哪里见到镜面色和影像色,在一处不应有两种色的同时存在,因为是依处所,这也是不相似的从相续来说。因为面的影像相续是以镜子相续为关系,不是说为了相续而在间断处所无间断地显现,这不是相续,所以完全不相同。
对于其中所说"所谓影像只是另一个生起的色法是不成立的,因为在一处不能有两者同时存在",这个质疑的同时存在完全不是相续,因为依处不同。因为依处不同的东西没有同时存在。就像许多宝石灯等的光色在一处运作时,因为清净和无间断而显现如同在不分离处一样,但因为依处不同所以确实在不同处,只是因为特殊的认知而如此显现为不分离处而已,对于镜面色和影像色也应当如此理解。因为通过那样的因缘和合,它在那里生起也消失,应当这样理解,因为它成为眼识的所缘。否则没有光也能显现,或者不会成为眼识的所缘。但通过那个和合而有那个威力,所以有那样的见。因为诸法的功能差别是不可思议的,即使这样说也证明了这个意思,因为即使依处不同也显现如同在不分离处。通过这个也应当理解否定了在水等中没有影像色的质疑。
当影像色成立时,它作为例证也就成立了,因为显示因果在间断处所。但所说"因为不相似而不是例证",这是不合理的。为什么?因为所谓例证不是一直都要与所举例的完全相似。为了证明死蕴灭尽后在间断处所生起生蕴这个意思,在这里意图以从面色在间断处所生起它的果即影像色作为例证的意思。通过这个应当理解否定了非相续的质疑。
或者因为面色和影像色的因果关系成立,所以它也就被否定了。因为在因果关系中有相续的说法。通过如上所说的两种原因,影像从本体和镜子生起,而生蕴不是这样在间断处所生起。如同在这里以影像色作为例证,回响、灯光、印记等也应当作为例证。因为如同回响、灯光、印记等是以声等为因,不去到别处而生起,这个心也是如此。


Apicāyaṃ antarābhavavādī evaṃ pucchitabbo – yadi ‘‘dhammānaṃ vicchinnadesuppatti na yuttā’’ti antarābhavo parikappito, rāhuādīnaṃ sarīre kathamanekayojanasahassantarikesu pādaṭṭhānahadayaṭṭhānesu kāyaviññāṇamanoviññāṇuppatti vicchinnadese yuttā. Yadi ekasantānabhāvato, idhāpi taṃsamānaṃ. Na cettha arūpadhammabhāvato alaṃ parihārāya pañcavokāre rūpārūpadhammānaṃ aññamaññaṃ sambandhattā. Vattamānehi tāva paccayehi vicchinnadese phalassa uppatti siddhā, kimaṅgaṃ pana atītehi pañcavokārabhavehi. Yattha vipākaviññāṇassa paccayo, tatthassa nissayabhūtassa vatthussa sahabhāvīnañca khandhānaṃ sambhavoti laddhokāsena kammunā nibbattiyamānassa avasesapaccayantarasahitassa vipākaviññāṇassa uppattiyaṃ nālaṃ vicchinnadesatā vibandhāya. Yathā ca anekakappasahassantarikāpi cutikkhandhā upapattikkhandhānaṃ anantarapaccayoti na kāladūratā, evaṃ anekayojanasahassantarikāpi te tesaṃ anantarapaccayo hontīti na desadūratā. Evaṃ cutikkhandhanirodhānantaraṃ upapattiṭṭhāne paccayantarasamavāyena paṭisandhikkhandhā pātubhavantīti nattheva antarābhavo. Asati ca tasmiṃ yaṃ tassa keci ‘‘bhāvibhavanibbattakakammuno tato eva bhāvipurimakālabhavākāro sajātisuddhadibbacakkhugocaro ahīnindriyo kenaci appaṭihatagamano gandhāhāro’’ti evamādikāraṇākārādiṃ vaṇṇenti, taṃ vañjhātanayassa rassadīghasāmatādivivādasadisanti veditabbaṃ.

Antarābhavakathāvaṇṇanā niṭṭhitā.

3. Kāmaguṇakathāvaṇṇanā

510.Sabbepīti kusalākusalakkhandhādayopi. Tesampi hi ālambanatthikatālakkhaṇassa kattukamyatāchandassa vasena siyā kamanaṭṭhatāti adhippāyo. Dhātukathāyaṃ ‘‘kāmabhavo pañcahi khandhehi ekādasahi āyatanehi sattarasahi dhātūhi saṅgahito. Katihi asaṅgahito? Na kehici khandhehi ekenāyatanena ekāya dhātuyā asaṅgahito’’ti āgatattā āha ‘‘upādinnakkhandhānameva kāmabhavabhāvo dhātukathāyaṃ dassito’’ti. Pañcāti gaṇanaparicchedo, tadaññagaṇananivattanatthoti ‘‘pañca kāmaguṇā’’ti vacanaṃ tato aññesaṃ tabbhāvaṃ nivattetīti āha ‘‘pañceva kāmakoṭṭhāsā kāmoti vuttā’’ti. Tato eva kāmadhātūti vacanaṃ na aññassa nāmaṃ, tesaṃyeva nāmanti attho. Tayidaṃ paravādino matimattanti vuttaṃ ‘‘iminā adhippāyenā’’ti. Evaṃ vacanamattanti evaṃ ‘‘pañcime kāmaguṇā’’ti vacanamattaṃ nissāya, na panatthassa aviparītaṃ atthanti attho.

Kāmaguṇakathāvaṇṇanā niṭṭhitā.

5. Rūpadhātukathāvaṇṇanā

515-516.Rūpadhātūti vacanatoti ‘‘kāmadhāturūpadhātuarūpadhātū’’ti ettha rūpadhātūti vuttattā. Rūpīdhammehevāti ruppanasabhāvehiyeva dhammehi. ‘‘Tayome bhavā’’tiādinā paricchinnāti tayome bhavā , tisso dhātuyoti ca evaṃ paricchinnā. ‘‘Dhātuyā āgataṭṭhāne bhavena paricchinditabbaṃ, bhavassa āgataṭṭhāne dhātuyā paricchinditabba’’nti hi vuttaṃ, tasmā kāmarūpārūpāvacaradhammāva taṃtaṃbhummabhāvena paricchinnā evaṃ vuttā.

Rūpadhātukathāvaṇṇanā niṭṭhitā.

6. Arūpadhātukathāvaṇṇanā

517-518.Purimakathāyanti rūpadhātukathāyaṃ. Avisesenāti pavattiṭṭhānavasena visesaṃ akatvā.

Arūpadhātukathāvaṇṇanā niṭṭhitā.

7. Rūpadhātuyāāyatanakathāvaṇṇanā

519.Okāsabhāvenāti vatthubhāvena. Tathāvidhanti ghānādiākāraṃ.

Rūpadhātuyāāyatanakathāvaṇṇanā niṭṭhitā.



我来翻译这段巴利文：
而且应当这样问这个中有论者:如果因为"诸法在间断处所生起是不合理的"而构想中有,那么罗睺等身体中在相隔数千由旬的足处和心处的身识和意识在间断处所生起怎么合理呢?如果因为是一相续,在这里也是相同的。在这里不能以无色法性而足以解释,因为在五蕴中色法和无色法互相关联。通过现在的诸缘在间断处所生起果已经成立,何况是通过过去的五蕴有。在哪里有异熟识的缘,在那里有它的所依处和俱生蕴的生起,所以对于由得机会的业所生起的、具有其他诸缘的异熟识的生起,间断处所性不足以成为障碍。如同即使相隔数千劫的死蕴也是生蕴的无间缘,所以时间远不是问题,同样即使相隔数千由旬它们也是它们的无间缘,所以处所远也不是问题。如此在死蕴灭尽之后,通过其他诸缘的和合而在生处显现结生蕴,所以根本没有中有。当它不存在时,有些人描述它的"由能生未来有的业而从那里直接显现未来前生有的形态,是同类清净天眼的所缘,诸根未损,不受任何阻碍而行,以香为食"等特征和形态,应当知道这就像对不孕女儿的长短美丑等争论一样。
中有的注释完毕。
3. 欲境的注释
510. "一切"也包括善不善蕴等。因为它们也可能通过无所缘性为特相的欲求作为而有欲求义,这是意思。因为在《界论》中说:"欲有包含在五蕴、十一处、十七界中。不包含在多少中?不是不包含在任何蕴、一处、一界中",所以说"在《界论》中只显示取蕴是欲有性"。"五"是数量的限定,为了排除其他数量,所以"五欲境"这个词排除其他的那种性质,因此说"只说五欲分是欲"。因此"欲界"这个词不是其他的名称,只是它们的名称,这是意思。这只是对方的想法,所以说"以这个意思"。"只是这样说"是只依据"这五欲境"这样的说法,而不是不颠倒的意思,这是意思。
欲境的注释完毕。
5. 色界的注释
515-516."色界"之词是因为在"欲界、色界、无色界"中说到色界。"只是色法"是只是以变坏为自性的法。"以'这三有'等而限定"是以这三有、三界等这样限定。因为说"在界的来处应以有来限定,在有的来处应以界来限定",所以欲色无色界法只是以各自的地位性而限定而如此说。
色界的注释完毕。
6. 无色界的注释
517-518. "前面的论"是色界论。"无差别"是不作运作处所的差别。
无色界的注释完毕。
7. 色界处的注释
519. "以处所性"是以所依性。"如此性质"是鼻等的形态。
色界处的注释完毕。

8. Arūperūpakathāvaṇṇanā

524-526.Nissaraṇaṃ nāma nissaritabbe sati hoti, na asati, tasmā ‘‘arūpabhave sukhumarūpaṃ atthi, yato nissaraṇaṃ taṃ āruppa’’nti āha.

Arūperūpakathāvaṇṇanā niṭṭhitā.

9. Rūpaṃkammantikathāvaṇṇanā

527-537.Pakappayamānāti pakārehi kappayamānā attano sampayuttānañca kiccaṃ samatthayamānā. Tenāha ‘‘sampayuttesu adhikaṃ byāpāraṃ kurumānā’’ti.

Rūpaṃkammantikathāvaṇṇanā niṭṭhitā.

10. Jīvitindriyakathāvaṇṇanā

540.Antaṃgahetvā vadatīti ‘‘atthi arūpadhammānaṃ āyu ṭhiti yapanā yāpanā iriyanā vattanā pālanā, atthi arūpajīvitindriya’’nti tasmiṃ pañhe ‘‘atthi arūpajīvitindriya’’nti imaṃ antaṃ pariyosānaṃ gahetvā vadati. Vattuṃ yutto samudāyassa icchanto tadavayavassa icchatīti. Na hi avayavehi vinā samudāyo nāma atthi.

541.Tamevāti arūpaṃ cittavippayuttameva.

542.Tadāpīti samāpajjanavuṭṭhānakālepi.

544-545.So yutto dvinnaṃ rūpārūpajīvitindriyānaṃ sakasamaye icchitattā.

Jīvitindriyakathāvaṇṇanā niṭṭhitā.

11. Kammahetukathāvaṇṇanā

546. ‘‘Pāṇātipātakammassa hetū’’tiādikassa parihānikathāyaṃ anāgatattā yo tattha āgatanayo, tameva dassento ‘‘sesanti…pe… vadatī’’ti āha. Sampaṭicchanavacananti sampaṭicchāpanavacanaṃ. Taṃ paravādiṃ. Taṃtaṃladdhisampaṭicchāpanaṃ vā gāhāpananti dassento ‘‘pakkha’’ntiādimāha.

Kammahetukathāvaṇṇanā niṭṭhitā.

Aṭṭhamavaggavaṇṇanā niṭṭhitā.

9. Navamavaggo

1. Ānisaṃsadassāvīkathāvaṇṇanā

547. Daṭṭhabbassa ādīnavato ānisaṃsato ca yadipi paravādinā pacchā nānācittavasena paṭiññātaṃ, pubbe pana ekato katvā paṭijāni, na ca taṃ laddhiṃ pariccaji. Tenassa adhippāyamaddanaṃ yuttanti daṭṭhabbaṃ. Tenevāha ‘‘anicca…pe… paṭiññātattā’’ti. Ārammaṇavasenāti ārammaṇakaraṇavasena, na kiccanipphattivasenāti adhippāyo. Idaṃ ānisaṃsakathānuyuñjanaṃ ānisaṃsadassanañca. Ñāṇaṃ vipassanā paṭivedhañāṇassa viya anubodhañāṇassapi yathārahaṃ pavattinivattīsu kiccakaraṇaṃ yuttanti adhippāyo.

Ānisaṃsadassāvīkathāvaṇṇanā niṭṭhitā.

2. Amatārammaṇakathāvaṇṇanā

549.Evamādinā suttabhayenāti ettha ādi-saddena ‘‘anāsavañca vo, bhikkhave, dhammaṃ desessāmi anāsavagāminiñca paṭipada’’ntiādīni suttapadāni saṅgaṇhāti.

Amatārammaṇakathāvaṇṇanā niṭṭhitā.

3. Rūpaṃsārammaṇantikathāvaṇṇanā

552-553. ‘‘Tadappatiṭṭhaṃ anārammaṇa’’ntiādīsu paccayattho ārammaṇa-saddo. ‘‘Rūpāyatanaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ ārammaṇapaccayena paccayo’’tiādīsu olubbhaṭṭhoti āha ‘‘paccayaṭṭho olubbhaṭṭho’’ti. Evaṃ vibhāge vijjamāneti tattha paccayāyattavuttitā paccayaṭṭho, daṇḍarajjuādi viya dubbalassa cittacetasikānaṃ ālambitabbatāya upatthambhanaṭṭho olubbhaṭṭho. Visesābhāvaṃ paccayabhāvasāmaññena kappetvā vā.

Rūpaṃsārammaṇantikathāvaṇṇanā niṭṭhitā.

4. Anusayāanārammaṇātikathāvaṇṇanā

554-556. ‘‘Imasmiṃ satī’’ti iminā maggena aniruddhatāpi saṅgahitāti āha ‘‘appahīnattāva atthīti vuccatī’’ti. Na pana vijjamānattāti avadhāraṇena nivattitaṃ dasseti, vijjamānattā dharamānattā khaṇattayasamaṅgibhāvatoti attho.

Anusayāanārammaṇātikathāvaṇṇanā niṭṭhitā.

5. Ñāṇaṃanārammaṇantikathāvaṇṇanā

557-

我来 译这段巴利文：
8. 无色有色的注释
524-526. 所谓出离是在有可出离时才有,不是在没有时,因此说"无色有中有细色,从那里出离,那是无色"。
无色有色的注释完毕。
9. 色是业的注释
527-537. "计划"是以各种方式计划并确立自己和相应法的作用。因此说"在相应法中进行更多的活动"。
色是业的注释完毕。
10. 命根的注释
540. "取末段而说"是在"是否有无色法的寿、住、维持、存续、持续、运转、护持,是否有无色命根"这个问题中,取"是否有无色命根"这个结尾而说。适合说总体的人也会接受其部分。因为没有离开部分的总体。
541. "那个"就是无色的心不相应。
542. "那时也"是指入定出定时也。
544-545. 他是合适的,因为在自己的时候接受两个色无色命根。
命根的注释完毕。
11. 业因的注释
546. 因为"杀生业的因"等在损减论中未出现,所以显示那里所说的方法而说"其余...等...说"。"同意语"是使同意的语言。"那个"是指对方。或者显示使接受各自的见解而说"主张"等。
业因的注释完毕。
第八品注释完毕。
9. 第九品
1. 见功德的注释
547. 虽然对方后来依不同心而承认所见的过患和功德,但先前是一起承认的,也未舍弃那个见解。因此应当知道压制他的意思是合适的。因此说"因为承认...无常等"。"以所缘"是指以作为所缘,不是以作用的成就,这是意思。这是询问功德和见功德。智慧是指观智,就像证智一样,也适合随分别在生起和止息中起作用,这是意思。
见功德的注释完毕。
2. 不死为所缘的注释
549. "以如此等经的畏惧"中,等字包含"诸比丘,我将为你们说无漏法和趣向无漏的道路"等经文。
不死为所缘的注释完毕。
3. 色是有所缘的注释
552-553. 在"那个无立足处、无所缘"等中,所缘字是缘义。在"色处以所缘缘为缘支持眼识界及其相应诸法"等中是依靠义,因此说"缘义是依靠义"。当如此分别存在时:依赖缘的运作是缘义,如同杖绳等对弱者一样,对心心所法而言可以依靠的支持性是依靠义。或者以缘性的共同点设想没有差别。
色是有所缘的注释完毕。
(未完待续)

558. Yassa adhigatattā arahato pariññeyyādīsu anavasesato sammoho vigato, taṃ aggamaggañāṇaṃ sandhāya ‘‘maggañāṇassā’’ti vadanti. Yasmā tassa sabbassa satokāritā viya sampajānakāritā, tasmā tena ñāṇena so ñāṇī. Satipaññāvepullappatto hi so uttamapuriso.

Ñāṇaṃanārammaṇantikathāvaṇṇanā niṭṭhitā.

7. Vitakkānupatitakathāvaṇṇanā

562.Dvīhipīti dvīhi visesehi, visesena visesaṃ akatvāti attho.

Vitakkānupatitakathāvaṇṇanā niṭṭhitā.

8. Vitakkavipphārasaddakathāvaṇṇanā

563.Sabbasoti sabbappakārato, so pana pakāro pavattiṭṭhānakālavasena gahetabboti āha ‘‘sabbattha sabbadā vā’’ti. Te ca ṭhānakālā ‘‘vitakkayato’’tiādivacanato cittavisesavasena gahetabbāti vuttaṃ ‘‘savitakkacittesū’’ti. ‘‘Vitakketvā vācaṃ bhindatī’’ti suttapadaṃ ayoniso gahetvā ‘‘vitakkavipphāramattaṃ saddo’’ti āha.

Vitakkavipphārasaddakathāvaṇṇanā niṭṭhitā.

9. Nayathācittassavācātikathāvaṇṇanā

565. Musāvādo na hotīti vuttaṃ anāpattīti sambandho.

Nayathācittassavācātikathāvaṇṇanā niṭṭhitā.

11. Atītānāgatasamannāgatakathāvaṇṇanā

568-570.Samannāgatapaññattiyāti samaṅgibhāvapaññattiyā. Tenevāha ‘‘paccuppannadhammasamaṅgī samannāgatoti vuccatī’’ti. Paṭilābhapaññattiyāti adhigamanapaññattiyā. Ayanti ‘‘samannāgato’’ti vuccamānapuggalassa yo tathā vattabbākāro, ayaṃ samannāgatapaññatti nāma. Esa nayo sesesupi.

Atītānāgatasamannāgatakathāvaṇṇanā niṭṭhitā.

Navamavaggavaṇṇanā niṭṭhitā.

10. Dasamavaggo

1. Nirodhakathāvaṇṇanā

571-572. Sakasamaye ‘‘purimacittassa nirodhānantaraṃ pacchimacittaṃ uppajjatī’’ti icchitaṃ, paravādī pana ‘‘yasmiṃ khaṇe bhavaṅgacittaṃ, tasmiṃyeva khaṇe kiriyamayacittaṃ uppajjatī’’ti vadati. Evaṃ sati purimapacchimacittānaṃ sahabhāvopi anuññāto hoti. Tenāha ‘‘bhaṅgakkhaṇena sahevā’’ti. Tathā ca sati vipākakiriyakkhandhānaṃ viya kiriyavipākakkhandhānaṃ vipākavipākakkhandhānaṃ kiriyakiriyakkhandhānañca vuttanayena sahabhāvo vattabboti imamatthaṃ dassento ‘‘bhavaṅgacittassā’’tiādimāha. Tattha upapattibhavabhāvena esiyā icchitabbāti upapattesiyā vipākakkhandhā, te ca yebhuyyena bhavaṅgapariyāyakāti aṭṭhakathāyaṃ vuttaṃ ‘‘upapattesiyanti saṅkhaṃ gatassa bhavaṅgacittassā’’ti. Ādipariyosānamattañhi tassa paṭisandhicuticittaṃ, tadārammaṇaṃ bhavaṅgantveva vuccatīti. Cakkhuviññāṇādīnaṃ kiriyāvemajjhe patitattā kiriyācatukkhandhaggahaṇena gahaṇaṃ yuttanti vuttaṃ. Cakkhuviññāṇādīnanti hi ādi-saddena na sotaviññāṇādīnaṃyeva gahaṇaṃ, atha kho sampaṭicchanasantīraṇānampīti daṭṭhabbaṃ.

Nirodhakathāvaṇṇanā niṭṭhitā.

3. Pañcaviññāṇasamaṅgissamaggakathāvaṇṇanā

576.Lakkhaṇanti pañcaviññāṇānaṃ uppannārammaṇatādiavitathekappakāratālakkhaṇaṃ. Kāmaṃ manoviññāṇaṃ avatthukampi hoti, savatthukatte pana tampi uppannavatthukameva. Tathā hi pāḷiyaṃ ṭhapanāyaṃ ‘‘hañci pañcaviññāṇā uppannārammaṇā’’tveva vuttaṃ. Manoviññāṇassapi uppannavatthukatāpariyāyo atthīti ‘‘pañca viññāṇā’’ti avatvā ‘‘cha viññāṇā uppannavatthukā’’ti vutte ‘‘no ca vata re vattabbe pañcaviññāṇasamaṅgissa atthi maggabhāvanā’’ti vattuṃ na sakkāti dassento āha ‘‘cha viññāṇā…pe… adhippeta’’nti.



我来翻译这段巴利文：
558. 他们说"对道智",是指最上道智,由于证得它而使阿罗汉对于应遍知等完全无有迷惑。因为他像有念行一样有正知行,所以由那个智而他有智。因为那个最上人达到念慧的圆满。
智无所缘的注释完毕。
7. 寻随起的注释
562. "以两个"是以两个差别,意思是不作差别之差别。
寻随起的注释完毕。
8. 寻伺声的注释
563. "一切"是一切方式,而那个方式应当从运作处所和时间来理解,因此说"在一切处或一切时"。而那些处所和时间从"当寻时"等语中应当依心的差别来理解,因此说"在有寻心中"。不如理地执取"寻思后发声"的经文而说"声只是寻的显现"。
寻伺声的注释完毕。
9. 语非如心的注释
565. "不成妄语"与"无罪"相连。
语非如心的注释完毕。
11. 成就过去未来的注释
568-570. "成就施设"是具足性的施设。因此说"现在法具足者称为成就"。"获得施设"是证得施设。"这个"是被称为"成就"的人的应如此说的状态,这叫做成就施设。在其余诸法中也是这个方法。
成就过去未来的注释完毕。
第九品注释完毕。
10. 第十品
1. 灭的注释
571-572. 在自宗中认为"在前心灭后无间生起后心",但对方说"在有分心的那个刹那,在那同一刹那生起唯作心"。如此则承认前后心的同时存在。因此说"与灭刹那一起"。如此的话,应当说如异熟唯作蕴一样,唯作异熟蕴、异熟异熟蕴、唯作唯作蕴以所说的方式同时存在,为了显示这个意思而说"有分心"等。其中,以生有的状态应当寻求的是异熟蕴,它们多数是有分的同义词,所以注释中说"得到有分心之名的投生所求"。因为它的开始和结尾只是结生死心,所缘是有分而已。因为眼识等落在唯作的中间,所以说以取唯作四蕴而适合取。因为在"眼识等"中,等字不仅取耳识等,也应当理解包含领受、推度。
灭的注释完毕。
3. 五识俱有道的注释
576. "特相"是五识的所缘已生起等不虚妄的一性特相。虽然意识可以无依处,但当有依处时它也只是已生起依处。因为如此在经文安立中只说"如果五识是已生起所缘"。因为意识也有已生起依处的方式,所以没说"五识"而说"六识是已生起依处",显示不能说"不应当说五识俱有者有道的修习",因此说"六识...等...意趣"。

577. ‘‘Animittaṃ suññataṃ appaṇihita’’nti nibbānassa te pariyāyā. Cakkhuviññāṇassa animittagāhibhāve suññatārammaṇatāpi siyāti vuttaṃ ‘‘tadeva suññatanti adhippāyo’’ti.

Pañcaviññāṇasamaṅgissamaggakathāvaṇṇanā niṭṭhitā.

5. Pañcaviññāṇāsābhogātikathāvaṇṇanā

584-586.Sā pana namitvā pavatti. Ārammaṇappakāraggahaṇanti ārammaṇassa iṭṭhāniṭṭhappakārassa gahaṇaṃ. Yena ārammaṇappakāraggahaṇena kusalacittassa alobhādīhi sampayogo akusalacittassa lobhādīhi sampayogo hoti, so ābhogoti dasseti.

Pañcaviññāṇāsābhogātikathāvaṇṇanā niṭṭhitā.

6. Dvīhisīlehītikathāvaṇṇanā

587-589.Appavattinirodhanti anuppādanirodhaṃ. Sīlassa vītikkamoyeva nirodho sīlavītikkamanirodho. Ninnānaṃ khaṇikanirodhaṃ sallakkhento.

Dvīhisīlehītikathāvaṇṇanā niṭṭhitā.

7. Sīlaṃacetasikantikathāvaṇṇanā

590-594.Ṭhitena avinaṭṭhena. Upacayenāti sīlabhūtena kammūpacayena. ‘‘Dānaṃ acetasika’’nti kathāyaṃ vuttanayenāti yathā ‘‘na vattabbaṃ cetasiko dhammo dānanti? Āmantā. Dānaṃ aniṭṭhaphalanti…pe… tena hi cetasiko dhammo dāna’’nti pāḷi pavattā, evaṃ tadanusārena ‘‘na vattabbaṃ cetasikaṃ sīlanti? Āmantā. Sīlaṃ aniṭṭhaphala’’ntiādinā sīlassa cetasikabhāvasādhakāni suttapadāni ca ānetvā tadatthadassanavasena acetasiko rūpādidhammo āyatiṃ vipākaṃ deti. Yadi so sīlaṃ bhaveyya, vinā saṃvarasamādānena vinā viratiyā sīlavā nāma siyā. Yasmā pana samādānacetanā virati saṃvaro sīlaṃ, tasmā ‘‘sīlaṃ iṭṭhaphalaṃ kantaphala’’ntiādinā yojanā kātabbāti imamatthaṃ sandhāya vuttaṃ ‘‘vuttanayenā’’ti, vuttanayānusārenāti attho. Yasmā pana pāḷiyaṃ yathā ‘‘sīlaṃ acetasika’’nti kathā āgatā, tathā ‘‘dānaṃ acetasika’’nti visuṃ āgatā kathā natthi, tasmā ‘‘sā pana kathā maggitabbā’’ti vuttaṃ.

Sīlaṃacetasikantikathāvaṇṇanā niṭṭhitā.

9. Samādānahetukathāvaṇṇanā

598-600. Samādānahetukathāyaṃ ‘‘phasso detī’’ti ārabhitvā yāva kaṇhasukkasappaṭibhāgā dhammā sammukhībhāvaṃ āgacchantīti ārāmaropādisuttāharaṇañcāti ettakameva paribhogakathāya sadisanti āha ‘‘samādāna…pe… daṭṭhabbā’’ti.

Samādānahetukathāvaṇṇanā niṭṭhitā.

11. Aviññattidussīlyantikathāvaṇṇanā

603-604. Mahābhūtāni upādāya pavatto aññacittakkhaṇepi labbhamāno kusalākusalānubandho aviññattīti ayaṃ vādo ‘‘cittavippayutto apuññūpacayo’’ti iminā saṅgahitoti tato aññānubandhāyaṃ ‘‘āṇattiyā’’tiādi vuttanti taṃ dassetuṃ ‘‘āṇattiyā…pe… adhippāyo’’ti vuttaṃ. Tattha āṇatto yadā āṇattabhāvena vihiṃsādikiriyaṃ sādheti, tadā āṇattiyā pāṇātipātādīsu aṅgabhāvo veditabbo. Sā panāṇatti pārivāsikabhāvena viññattirahitā nāma hotīti paravādino adhippāyo, taṃ dassetuṃ ‘‘ekasmiṃ divase’’tiādi vuttaṃ.

Aviññattidussīlyantikathāvaṇṇanā niṭṭhitā.

Dasamavaggavaṇṇanā niṭṭhitā.

Dutiyo paṇṇāsako samatto.

11. Ekādasamavaggo

4. Ñāṇakathāvaṇṇanā

614-

我来帮你翻译这段巴利文:
577.无相、空性、无愿是涅槃的同义词。关于眼识的无相感知及空性所缘,所说"即是空性的意思"。
《五识具足道论释》完
5.《五识无思考论释》
584-586.那是倾向的生起。所缘相的把握即是把握所缘的可意与不可意之相。显示通过这种所缘相的把握,善心与无贪等相应,不善心与贪等相应,这就是思考。
《五识无思考论释》完
6.《二戒论释》
587-589.不生起灭即是不再生起之灭。戒的违犯即是戒的违犯灭。观察诸灭的刹那灭。
《二戒论释》完
7.《戒非心所论释》
590-594.以住立未坏故。以增长即以作为戒的业增长。如"施非心所"论中所说的方法,即如"不应说心所法是布施吗?是的。布施是不可意果吗?......因此心所法是布施"的经文那样,依此类推,"不应说戒是心所吗?是的。戒是不可意果"等等,引用证明戒是心所的经文,并依此义理显示无心所的色等法未来会产生果报。如果这就是戒的话,没有受持律仪,没有离,就会成为持戒者。但是因为受持思、离、律仪才是戒,所以应当如"戒是可意果、悦意果"等这样理解,这就是说"如所说方法"的意思,即是依照所说方法的意思。又因为在经中虽有"戒非心所"的论述,但没有单独的"施非心所"的论述,所以说"那个论述应当寻求"。
《戒非心所论释》完
9.《受持因论释》
598-600.在受持因论中,从"触给予"开始直到黑白对应诸法现前为止,以及引用种植园林等经文,这一切都与受用论相似,所以说"受持......应当了知"。
《受持因论释》完
11.《无表不善论释》
603-604.依止大种而生起,在他心刹那也可得到的善不善相续即是无表,这种说法被"离心的非福积集"所摄,因此为了显示与其他相续的"由命令"等所说,故说"由命令......是意趣"。其中,当被命令者以被命令的状态完成杀害等行为时,应知命令成为杀生等的支分。那命令以随行的状态成为无表示,这是对方论师的意趣,为了显示这点而说"在一日中"等。
《无表不善论释》完
《第十品释》完
第二个五十完
11.第十一品
4.《智论释》
614-
[我已将全文直译成简体中文,保持了原文的结构和完整性,对仗处也尽量保持对仗。因为这段文本主要是论述佛法义理,没有涉及具体地名,所以没有现代地名的注解。]

615. ‘‘Andhakā’’ti vuttā pubbaseliyaaparaseliyarājagirikasiddhatthikāpi yebhuyyena mahāsaṅghikā evāti vuttaṃ ‘‘pubbe…pe… bhaveyyu’’nti. Tattha aññeti vacanaṃ dvinnaṃ kathānaṃ ujuvipaccanīkabhāvato. Purimakānañhi cakkhuviññāṇādisamaṅgī ‘‘ñāṇī’’ti vuccati, imesaṃ so eva ‘‘ñāṇī’’ti na vattabboti vutto. Rāgavigamo rāgassa samucchindanaṃ, tathā aññāṇavigamo. Yathā samucchinnāvijjo ‘‘ñāṇī’’ti, paṭipakkhato ‘‘aññāṇī’’ti, evaṃ asamucchinnāvijjo ‘‘aññāṇī’’ti, paṭipakkhato ‘‘ñāṇī’’ti vutto. Aññāṇassa vigatattā so ‘‘ñāṇī’’ti vattabbataṃ āpajjati, na pana satataṃ samitaṃ ñāṇassa pavattanatoti adhippāyo.

Ñāṇakathāvaṇṇanā niṭṭhitā.

7. Iddhibalakathāvaṇṇanā

621-624. Yasmiṃ āyukappe kammakkhayena maraṇaṃ hoti, taṃ sandhāya vuttaṃ ‘‘kammassa vipākavasenā’’ti, yasmiṃ pana āyukkhayena maraṇaṃ hoti, taṃ sandhāya ‘‘vassagaṇanāyā’’ti. Tattha ‘‘na ca tāva kālaṃ karoti, yāva na taṃ pāpakammaṃ byantī hotī’’ti (ma. ni. 3.250; a. ni. 3.36) vacanato yebhuyyena niraye kammakkhayena maraṇaṃ hotīti āha ‘‘kammassa vipākavasena vāti nirayaṃva sandhāya vutta’’nti. ‘‘Vassasataṃ vassasahassaṃ vassasatasahassānī’’tiādinā manussānaṃ devānañca āyuparicchedavacanato yebhuyyena tesaṃ āyukkhayena maraṇaṃ hotīti vuttaṃ ‘‘vassagaṇanāya vāti manusse cātumahārājikādideve ca sandhāyā’’ti. ‘‘Vutta’’nti ānetvā yojetabbaṃ.

Iddhibalakathāvaṇṇanā niṭṭhitā.

8. Samādhikathāvaṇṇanā

625-626.Samaṃ ṭhapanaṭṭhenāti samaṃ visamaṃ līnuddhaccādiṃ paṭibāhitvā, vikkhepameva vā viddhaṃsetvā ṭhapanaṭṭhena. ‘‘Cittasantati samādhī’’ti vadantena tassa cetasikabhāvo paṭikkhitto hotīti āha ‘‘cetasikantaraṃ atthīti aggahetvā’’ti. Bhāvanāya āhitavisesāya ekaggatāya vijjamānavisesapaṭikkhepo chalaṃ, so panassa anāhitavisesāya ekaggatāya sāmaññenāti āha ‘‘sāmaññamattenā’’ti.

Samādhikathāvaṇṇanā niṭṭhitā.

9. Dhammaṭṭhitatākathāvaṇṇanā

627.Avijjāyayā ṭhitatāti avijjāya saṅkhārānaṃ anantarapaccayabhāve yā niyatatā dhammaniyāmatāsaṅkhātā, yā ṭhitasabhāvatā nipphannā , na dhammamattatāṭṭhitatāya nipphannāya vasena, anantarapaccayabhāvasaṅkhātā ṭhitatā paccayatā hotīti attho. Aññamaññapaccayabhāvarahitassāti idaṃ sahajātanissayādipaccayānaṃ paṭikkhepapadaṃ daṭṭhabbaṃ, na aññamaññapaccayatāmattassa. Sabbo tādisoti iminā samanantaraanantarūpanissayanatthivigatāsevanādikaṃ saṅgaṇhāti. Aññamaññapaccayatañcāti etthāpi vuttanayena attho veditabbo. Ettha pana paccayuppannassapi paccayabhāvato saṅkhārānampi vasena yojetabbaṃ. Tenāha ‘‘tassā ca itarā’’ti.

Dhammaṭṭhitatākathāvaṇṇanā niṭṭhitā.

10. Aniccatākathāvaṇṇanā



我来 译这段巴利文:
615"安达伽等"指的是前山部、后山部、王舍城部、悉达多部等,他们大多都是大众部,所以说"前......应该"。其中"其他"一词是因为两种说法直接相反。因为前者说具足眼识等的是"有智者",而这些人则说那种人"不能说是有智者"。贪的断除是贪的完全断除,无知的断除也是如此。就像断除无明者称为"有智者",相对的称为"无智者",同样,未断除无明者称为"无智者",相对的称为"有智者"。因为无知已断除,他应该称为"有智者",但这并非意味着智慧时时刻刻都在运作。
《智论释》完
7.《神通力论释》
621-624.关于业尽而死的寿命,是说"依业的果报",关于寿尽而死的寿命,是说"依年数计算"。其中因为经说"在恶业未尽之前不会死"(中部3.250;增支部3.36),所以在地狱中大多是业尽而死,因此说"依业的果报是指地狱"。因为经中说"百年、千年、十万年"等说明人和天的寿量,所以他们大多是寿尽而死,因此说"依年数计算是指人和四大天王天等诸天"。应补入"所说"一词。
《神通力论释》完
8.《定论释》
625-626.平等安住的意思是遮除平等不平等、沉掉等,或是消除散乱而安住。说"心相续是定"就否定了它是心所,所以说"不取为心所"。对已经由修习而具特殊性的心一境性,否定其特殊性是欺诈,而对未具特殊性的心一境性则只是一般性质,所以说"仅就一般性质"。
《定论释》完
9.《法住论释》
627.无明的住立性是指无明对诸行的等无间缘性中那种称为法则性的确定性,是已成就的自性住立,不是依已成就的法性住立的力量,等无间缘性的住立就是缘性的意思。"离开相互缘性"这句话应理解为否定俱生依止等诸缘,而不是否定单纯的相互缘性。"一切如此"包括等无间、无间、依止、无有、离去、数习等。"以及相互缘性"也应按所说方式理解。这里因为所缘也成为缘,所以也应配合诸行来理解。因此说"以及其他"。
《法住论释》完
10.《无常论释》

628. Rūpādīnaṃ aniccatā rūpādike sati hoti, asati na hotīti iminā pariyāyena tassā tehi saha uppādanirodho vutto, uppādādīsu tīsu lakkhaṇesu aniccatāvohāro hotīti yathā tayo daṇḍe upādāya pavatto tidaṇḍavohāro tesu sabbesu hoti, evaṃ jātijarāmaraṇadhammo na nicco anicco, tassa jātiādipakatitā aniccatāsaddena vuccatīti uppādādīsu lakkhaṇesu aniccatāvohāro sambhavatīti vuttaṃ ‘‘tīsu…pe… hotī’’ti. Vibhāgānuyuñjanavasenāti pabhedānuyuñjanavasena. Tattha yathā jarābhaṅgavasena aniccatā pākaṭā hoti, na tathā jātivasenāti pāḷiyaṃ jarāmaraṇavaseneva aniccatāvibhāgo dassitoti daṭṭhabbaṃ.

Aniccatākathāvaṇṇanā niṭṭhitā.

Ekādasamavaggavaṇṇanā niṭṭhitā.

12. Dvādasamavaggo

1. Saṃvarokammantikathāvaṇṇanā

630-632. Sabbassapi manaso manodvārabhāvato ‘‘vipākadvāranti bhavaṅgamanaṃ vadatī’’ti āha.

Saṃvarokammantikathāvaṇṇanā niṭṭhitā.

2. Kammakathāvaṇṇanā

633-635.Savipākāpidassitāyeva nāma hoti vuttāvasiṭṭhā savipākāti atthasiddhattā.

Kammakathāvaṇṇanā niṭṭhitā.

4. Saḷāyatanakathāvaṇṇanā

638-640. Manāyatanekadesassa vipākassa atthitāya ‘‘avisesenā’’ti vuttaṃ.

Saḷāyatanakathāvaṇṇanā niṭṭhitā.

5. Sattakkhattuparamakathāvaṇṇanā

641-645.Assāti imassa sattakkhattuparamassa. Tenāha ‘‘sattakkhattuparamabhāve ca niyāmaṃ icchasī’’ti. Yena ānantariyakammena. Antarāti satta bhave anibbattetvā tesaṃ antareyeva. Kecīti abhayagirivāsino. Apareti padakārā. Tassāti yo sattakkhattuparamoti vā, kolaṃkoloti vā, ekabījīti vā bhagavatā ñāṇena paricchinditvā byākato, tassa yathāvuttaparicchedā antarā uparimaggādhigamo natthi avitathadesanattā. Yathāparicchedameva tassa abhisamayo, svāyaṃ vibhāgo tesaṃyeva puggalānaṃ indriyaparopariyattena veditabbo bhavaniyāmena tādisassa kassaci abhāvato. Yasmā kassaci mudukānipi indriyāni paccayavisesena tikkhabhāvaṃ āpajjeyyuṃ, tasmā tādisaṃ sandhāya ‘‘bhabboti vuccati, na so abhabbo nāmā’’ti ca vuttaṃ. Yasmā pana bhagavā na tādisaṃ ‘‘sattakkhattuparamo’’tiādinā niyametvā byākaroti, tasmā āha ‘‘na pana antarā abhisametuṃ bhabbatā vuttā’’ti. Ayañca nayo ekantena icchitabbo. Aññathā puggalassa saṅkaro siyāti dassento ‘‘yadi cā’’tiādimāha.

Sattakkhattuparamakathāvaṇṇanā niṭṭhitā.

Dvādasamavaggavaṇṇanā niṭṭhitā.

13. Terasamavaggo

1. Kappaṭṭhakathāvaṇṇanā

654-657. ‘‘Heṭṭhā vuttādhippāyamevā’’ti idaṃ iddhibalakathāyaṃ yaṃ vuttaṃ ‘‘atītaṃ anāgatanti idaṃ avisesena kappaṃ tiṭṭheyyāti paṭiññātattā codetī’’tiādi, taṃ sandhāya vuttanti āha ‘‘heṭṭhāti iddhibalakathāya’’nti. Tattha ‘‘dve kappe’’tiādiāyuparicchedātikkamasamatthatācodanāvasena āgatā, idha pana saṅghabhedako āyukappameva aṭṭhatvā yadi ekaṃ mahākappaṃ tiṭṭheyya, yathā ekaṃ, evaṃ anekepi kappe tiṭṭheyyāti codanā kātabbā.

Kappaṭṭhakathāvaṇṇanā niṭṭhitā.

4. Niyatassaniyāmakathāvaṇṇanā

663-

我来翻译这段巴利文:
628.色等的无常性在有色等时存在,在无色等时不存在,以此方式说明它与色等同生灭,在生等三相中有无常的言说,就像依止三根而有三根的言说存在于所有根中一样,如是有生老死法非常即无常,它以生等为自性,用无常词来表达,所以在生等相中有无常的言说,因此说"在三......存在"。以分别观察的方式即以差别观察的方式。其中,如同通过老坏而无常性明显,通过生则不那么明显,所以在经中只通过老死来显示无常的分别,应当如此理解。
《无常论释》完
《第十一品释》完
12.第十二品
1.《律仪业论释》
630-632.因为一切意都是意门,所以说"果报门即是有分心"。
《律仪业论释》完
2.《业论释》
633-635.已说明有果报的,剩余的也必定是有果报的,因为意义已成就。
《业论释》完
4.《六处论释》
638-640.因为意处一部分的果报存在,所以说"无别"。
《六处论释》完
5.《七次最多论释》
641-645.这个即是这个七次最多者。因此说"你希求七次最多性的决定"。由那无间业。中间即是在未生起七有之间。有些人即是无畏山住者。其他即是文句作者。那个即是被世尊以智慧限定预言为七次最多者,或往来者,或一种子者,对他们如前所说的限定,中间不会证得上位道,因为说法不虚。他们的证悟正如所限定,这种区分应当依据那些补特伽罗的根机利钝来了知,因为依有的决定没有那样的任何人。因为任何人软弱的根机也可能因缘特殊而变得锐利,所以针对那样的人说"称为有能力者,他不是无能力者"。但是因为世尊不会以"七次最多"等来决定预言那样的人,所以说"但未说中间能够证悟的可能性"。这个道理应当一向接受。否则就会有补特伽罗混乱之过,所以说"若......等"。
《七次最多论释》完
《第十二品释》完
13.第十三品
1.《住劫论释》
654-657"如前所说的意趣"是指在神通力论中所说"过去未来这是不分别而说能住劫的承认而诘问"等,所以说"前即在神通力论中"。那里是依超过"二劫"等寿量极限能力的诘问而来,这里则是破僧者不只是住寿劫,如果能住一大劫,如同一劫,也能住多劫,应当如此诘问。
《住劫论释》完
4.《决定者决定论释》
663-

664.Appattaniyāmānanti ye anuppannamicchattasammattaniyatadhammā puggalā, tesaṃ dhamme. Ke pana te? Yathāvuttapuggalasantānapariyāpannā dhammā. Te hi bhūmittayapariyāpannatāya ‘‘tebhūmakā’’ti vuttā. Ye pana pattaniyāmānaṃ santāne pavattā aniyatadhammā, na tesamettha saṅgaho kato. Na hi tehi samannāgamena aniyatatā atthi. Tenevāha ‘‘tehi samannāgatopi aniyatoyevā’’ti. Imaṃ vohāramattanti iminā niyāmo nāma koci dhammo natthi, upacitasambhāratāya abhisambujjhituṃ bhabbatāva tathā vuccatīti dasseti. Niyatoti vacanassa kāraṇabhāvena vuttoti yojanā. Ubhayassapīti niyato niyāmaṃ okkamatīti vacanadvayassa.

Niyatassaniyāmakathāvaṇṇanā niṭṭhitā.

8. Asātarāgakathāvaṇṇanā

674.Evaṃ pavattamānoti ‘‘aho vata me bhaveyyā’’ti evaṃ patthanākārena pavattamāno. Aññathāti nandanādiākārena.

Asātarāgakathāvaṇṇanā niṭṭhitā.

9. Dhammataṇhāabyākatātikathāvaṇṇanā

676-680.Gahetvāti etena gahaṇamattameva taṃ, na pana sā tādisī atthīti dasseti. Na hi lokuttarārammaṇā abyākatā vā taṇhā atthīti. Tīhi koṭṭhāsehīti kāmabhavavibhavataṇhākoṭṭhāsehi. Rūpataṇhādibhedā chapi taṇhā.

Dhammataṇhāabyākatātikathāvaṇṇanā niṭṭhitā.

Terasamavaggavaṇṇanā niṭṭhitā.

14. Cuddasamavaggo

1. Kusalākusalapaṭisandahanakathāvaṇṇanā

686-690. Anantarapaccayabhāvoyevettha paṭisandhānaṃ ghaṭanañcāti āha ‘‘anantaraṃ uppādetī’’ti.

Kusalākusalapaṭisandahanakathāvaṇṇanā niṭṭhitā.

2. Saḷāyatanuppattikathāvaṇṇanā

691-692.Keci vādinoti kāpile sandhāyāha. Te hi abhibyattavādino vijjamānameva kāraṇe phalaṃ anabhibyattaṃ hutvā ṭhitaṃ pacchā abhibyattiṃ gacchatīti vadantā bījāvatthāya vijjamānāpi rukkhādīnaṃ na aṅkurādayo āvibhavanti, bījamattaṃ āvibhāvaṃ gacchatīti kathenti.

Saḷāyatanuppattikathāvaṇṇanā niṭṭhitā.

3. Anantarapaccayakathāvaṇṇanā

693-697.Anantaruppattiṃ sallakkhentoti cakkhuviññāṇānantaraṃ sotaviññāṇuppattiṃ maññamāno. Sotaviññāṇanti vacaneneva tassa cakkhusannissayatā rūpārammaṇatā ca paṭikkhittā, paṭiññātā ca sotasannissayatā saddārammaṇatā cāti āha ‘‘na so cakkhumhi saddārammaṇa’’nti. Tattha saddārammaṇanti ‘‘sotaviññāṇaṃ icchatī’’ti ānetvā sambandhitabbaṃ. Tayidaṃ cakkhuviññāṇassa anantaraṃ sotaviññāṇaṃ uppajjatīti laddhiyā evaṃ ñāyatīti āha ‘‘anantarūpaladdhivasena āpannattā’’ti.

Anantarapaccayakathāvaṇṇanā niṭṭhitā.

4. Ariyarūpakathāvaṇṇanā

698-699.Sammāvācādīti sammāvācākammantā. Tattha sammāvācā saddasabhāvā, itaro ca kāyaviññattisabhāvo, ubhayampi vā viññattīti adhippāyena rūpantissa laddhi.

Ariyarūpakathāvaṇṇanā niṭṭhitā.

5. Aññoanusayotikathāvaṇṇanā

700-701.Tasmiṃ samayeti kusalābyākatacittakkhaṇe. So hīti pacchimapāṭho.

Aññoanusayotikathāvaṇṇanā niṭṭhitā.

6. Pariyuṭṭhānaṃcittavippayuttantikathāvaṇṇanā

702.Teti rāgādayo. Tasmāti yasmā vipassantassapi rāgādayo uppajjanti, tasmā.

Pariyuṭṭhānaṃcittavippayuttantikathāvaṇṇanā niṭṭhitā.

7. Pariyāpannakathāvaṇṇanā

703-


我将按照您的要求，将巴利文完整直译成简体中文。以下是翻译：
"未被确定的"是指那些未产生的、意欲的、确定的性质的个人，关于这些性质。这些是谁呢？那些包含在已述及的个人相续中的性质。由于它们包含在三界中，所以被称为"三界的"。而那些在相续中生起的、未确定的性质，在这里并未被包括。因为通过与它们相应，并不存在未确定性。因此说："即便与它们相应，依然是未确定的"。"这仅仅是语言表达"意味着没有什么特定的规则，而是由于聚集的资粮，有能力觉悟，因此如此说。"确定"是作为陈述的原因而言。"对于两者"意味着确定进入规则。
确定的规则解说已完成。
不悦喜解说
"如此进行"是指以"啊，但愿我能如此"的追求方式进行。"否则"是指以欢喜等方式。
不悦喜解说已完成。
法欲无记论解说
676-680. "已取"表明仅仅是取，并非存在如此性质。实际上，不存在以出世间对境或无记的欲望。"以三部分"是指欲望的欲、有、非有部分。六种欲望包括色欲等种类。
法欲无记论解说已完成。
十三品解说已完成。
十四品
善不善相联解说
686-690. 这里的相联和安排就是紧接的因，因此说"紧接着产生"。
善不善相联解说已完成。
六处生起解说
691-692. "某些论者"是指针对数论学派。他们主张：在已存在的原因中，果最初是不显现的，后来才显现。就像种子的情况，即使树木等已存在，芽苗并不立即显现，仅仅是种子显现。
六处生起解说已完成。
紧接因解说
693-697. "观察紧接生起"是指认为眼识之后是耳识的生起。通过"耳识"一词，已经否定了其依靠眼根、以色为对境的说法，并且承认了依靠耳根、以声音为对境。关于"声音对境"应与"耳识希望"联系起来。据此，根据紧接生起的观点，可以理解为"因紧接生起而获得"。
紧接因解说已完成。
圣者色解说
698-699. "正语等"是指正语、正业。在此，正语是声音的本质，另一个是身的表达，或者两者都是表达。意图是说这是色的理解。
圣者色解说已完成。
异类随眠论解说
700-701. "在彼时"是指善无记心的刹那。"彼"是后一种读法。
异类随眠论解说已完成。
随烦恼心不相应论解说
"彼"是指贪等烦恼。"因此"是因为即使在观察时，贪等烦恼也会生起。
随烦恼心不相应论解说已完成。
所摄解说
703-

705.Kilesavatthuokāsavasenāti kilesakāmavatthukāmabhūmivasena. Rūpadhātusahagatavasena anusetīti kāmarāgo yathā kāmavitakkasaṅkhātāya kāmadhātuyā saha paccayasamavāye uppajjanāraho, tameva rūpadhātuyāpīti attho. Rāgādikāraṇalābhe uppattiarahatā hi anusayanaṃ.

Pariyāpannakathāvaṇṇanā niṭṭhitā.

8. Abyākatakathāvaṇṇanā

706-608.Sabbathāpīti avipākabhāvenapi sassatādibhāvenapi.

Abyākatakathāvaṇṇanā niṭṭhitā.

9. Apariyāpannakathāvaṇṇanā

709-710.Tasmā diṭṭhi lokiyapariyāpannā na hotīti atthaṃ vadanti, evaṃ sati atippasaṅgo hoti vītadosādivohārabhāvatoti. Tato aññathā atthaṃ vadanto ‘‘rūpadiṭṭhiyā’’tiādimāha. Tattha ādi-saddena arūpadiṭṭhiādiṃ saṅgaṇhāti. Paravādiadhippāyavasena ayamatthavibhāvanāti āha ‘‘yadi ca pariyāpannā siyā’’ti. Tathā ca satīti diṭṭhiyā kāmadhātupariyāpannatte satīti attho. Tasmāti ‘‘vītadiṭṭhiko’’ti evaṃ vohārābhāvato. Na hi sā tassa avigatā diṭṭhi, yato so vītadiṭṭhikoti na vuccati. Yenāti kāmadiṭṭhibhāvena.

Apariyāpannakathāvaṇṇanā niṭṭhitā.

Cuddasamavaggavaṇṇanā niṭṭhitā.

15. Pannarasamavaggo

1. Paccayatākathāvaṇṇanā

711-717.Vavatthitoti asaṃkiṇṇo. Yo hi dhammo yena paccayabhāvena paccayo hoti, tassa tato aññenapi paccayabhāve sati paccayatā saṃkiṇṇā nāma bhaveyya. Viruddhāsambhavīnaṃ viya tabbidhurānaṃ paccayabhāvānaṃ sahabhāvaṃ paṭikkhipati.

Paccayatākathāvaṇṇanā niṭṭhitā.

2. Aññamaññapaccayakathāvaṇṇanā

718-719.Sahajātāti vuttattā na saṅkhārapaccayā ca avijjāti vuttattāti adhippāyo. Anantarādināpi hi saṅkhārā avijjāya paccayā hontiyeva. Aññamaññānantaraṃ avatvā avigatānantaraṃ sampayuttassa vacanaṃ kamabhedo, atthiggahaṇeneva gahito atthipaccayabhūtoyeva dhammo nissayapaccayo hotīti. Asādhāraṇatāyāti padantarāsādhāraṇatāya. Tenāha ‘‘vakkhati hī’’tiādi.

Aññamaññapaccayakathāvaṇṇanā niṭṭhitā.

9. Tatiyasaññāvedayitakathāvaṇṇanā

732. Yadipi sesaṃ nāma gahitato aññaṃ, tathāpi pakaraṇaparicchinnamevettha taṃ gayhatīti dassento ‘‘yesaṃ…pe… adhippāyo’’ti vatvā puna anavasesameva saṅgaṇhanto ‘‘asaññasattānampicā’’tiādimāha. Tattha sabbasatte sandhāyāti adhippāyoti yojanā. Pāṇisamphassāpi kamantītiādikaṃ sarīrapakatīti sambandho.

733-734. Pañcahi viññāṇehi na cavati, na upapajjatīti vādaṃ paravādī nānujānātīti āha ‘‘sutta…pe… vattabba’’nti.

Tatiyasaññāvedayitakathāvaṇṇanā niṭṭhitā.

10. Asaññasattupikākathāvaṇṇanā

735. Yathā vitakkavicārapītisukhavirāgavasena pavattā samāpatti vitakkādirahitā hoti, evaṃ saññāvirāgavasena pavattāpi saññārahitāva siyāti tassa laddhīti dassento āha ‘‘sāpi asaññitā…pe… dassetī’’ti.

736. Yadi catutthajjhānasamāpatti kathaṃ asaññasamāpattīti codanaṃ sandhāyāha ‘‘saññāvirāgavasena samāpannattā asaññitā, na saññāya abhāvato’’ti.

Asaññasattupikākathāvaṇṇanā niṭṭhitā.

11. Kammūpacayakathāvaṇṇanā

738-739. ‘‘Kammūpacayo kammena sahajāto’’ti puṭṭho sampayuttasahajātataṃ sandhāya paṭikkhipati, vippayuttasahajātataṃ sandhāya paṭijānātīti. Vippayuttassapi hi atthi sahajātatā cittasamuṭṭhānarūpassa viyāti adhippāyo.



我将为您直译这段巴利文：
705. "通过烦恼、事物和处所"是指通过烦恼欲、事物欲和界的方式。"伴随色界随眠"的意思是：欲贪如何在因缘和合时能与所谓的欲寻即欲界一起生起，同样也能与色界一起生起。因为随眠就是在获得贪等因缘时有生起的资格。
所摄解说已完成。
8. 无记解说
706-608. "一切方面"是指既通过非异熟性也通过常住等性质。
无记解说已完成。
9. 不摄解说
709-710. 因此他们说见解不是世间所摄的意思，如果是这样，则会导致过度推论，即没有离贪等的表述。因此他以不同方式解释意思说："色见"等。其中"等"字包括无色见等。这是依据他论者的意图来阐明意义，所以说"如果是所摄的话"。"如此的话"意思是当见解是欲界所摄时。"因此"是因为没有"离见者"这样的表述。因为那不是他未离的见解，所以他不被称为离见者。"以此"是指以欲见的状态。
不摄解说已完成。
十四品解说已完成。
15. 十五品
1. 缘性解说
711-717. "确定"是指不混杂。因为若某法以某种缘的方式成为缘，若它又以其他缘的方式成为缘，则缘性就会混杂。就像相违和不可能的情况一样，否定了与之相反的诸缘的共存。
缘性解说已完成。
2. 相互缘解说
718-719. 因为说"俱生"，所以意思是不说"行缘和无明"。因为行也确实通过无间等方式成为无明的缘。不说相互无间而说不离无间相应，这是次序的变化，因为以有的获得已经包含了成为有缘的法即是所依缘。"不共通性"是指与其他词不共通。因此说"将要说"等。
相互缘解说已完成。
9. 第三想受解说
732. 虽然"其余"是指已获得以外的，但在这里它只取由论题限定的内容，为显示这点说"他们的意图"等。之后为了包含一切而说"对于无想有情等"。其中"关系到一切有情"是意图。"手触等动作"等与"身体自然"相连。
733-734. 因为他论者不承认"不以五识死生"的论点，所以说"应该引经"等。
第三想受解说已完成。
10. 无想有情解说
735. 为显示他的主张说"那也是无想"等，即如同依止寻、伺、喜、乐的离欲而转起的定是无寻等的，同样依止想的离欲而转起的也应该是无想的。
736. 针对"如果是第四禅定怎么会是无想定"的质问而说："因为依想的离欲而入定故为无想，不是因为没有想"。
无想有情解说已完成。
11. 业增长解说
738-739. 当被问到"业增长与业俱生"时，就相应俱生性而否定，就不相应俱生性而承认。意思是即使不相应也有俱生性，如心所生色一样。

741.Tiṇṇanti kammakammūpacayakammavipākānaṃ.

Kammūpacayakathāvaṇṇanā niṭṭhitā.

Pannarasamavaggavaṇṇanā niṭṭhitā.

Tatiyo paṇṇāsako samatto.

16. Soḷasamavaggo

3. Sukhānuppadānakathāvaṇṇanā

747-748.Na tassāti yassa taṃ anuppadissati, na tassa. Yo hi anuppadeti, yassa ca anuppadeti, tadubhayavinimuttā idha pareti adhippetā.

Sukhānuppadānakathāvaṇṇanā niṭṭhitā.

4. Adhigayhamanasikārakathāvaṇṇanā

749-753.Taṃcittatāyāti ettha manasikaronto yadi sabbasaṅkhāre ekato manasi karoti, yena cittena manasi karoti, sabbasaṅkhārantogadhattā tasmiṃyeva khaṇe taṃ cittaṃ manasi kātabbaṃ etassāti taṃcittatā nāma doso āpajjatīti dassento āha ‘‘tadeva ārammaṇabhūta’’ntiādi. Etena tasseva tena manasikaraṇāsambhavamāha, taṃ vātiādinā pana sasaṃvedanāvādāpattinti ayametesaṃ viseso.

Adhigayhamanasikārakathāvaṇṇanā niṭṭhitā.

Soḷasamavaggavaṇṇanā niṭṭhitā.

17. Sattarasamavaggo

1. Atthiarahatopuññūpacayakathāvaṇṇanā

776-779.Kiriyacittaṃabyākataṃ anādiyitvāti ‘‘kiriyacittaṃ abyākata’’nti aggahetvā, dānādipavattanena dānamayādipuññattena ca gahetvāti attho.

Atthiarahatopuññūpacayakathāvaṇṇanā niṭṭhitā.

2. Natthiarahatoakālamaccūtikathāvaṇṇanā

780.Aladdhavipākavārānanti vipākadānaṃ pati aladdhokāsānaṃ. Byantībhāvanti vigatantataṃ, vigamaṃ avipākanti attho.

781.Tato paranti byatirekena atthasiddhi, na kevalena anvayenāti āha ‘‘tāva na kamati, tato paraṃ kamatīti laddhiyā paṭikkhipatī’’ti. Tattha tato paranti pubbe katassa kammassa parikkhayagamanato paraṃ. Natthi pāṇātipāto pāṇātipātalakkhaṇābhāvatoti adhippāyo. Tameva lakkhaṇābhāvaṃ dassetuṃ ‘‘pāṇopāṇasaññitā’’tiādi vuttaṃ. Tattha na tenāti yo parena upakkamo kato , tena upakkamena na mato, dhammatāmaraṇeneva matoti dubbiññeyyaṃ avisesavidūhi, dubbiññeyyaṃ vā hotu suviññeyyaṃ vā, aṅgapāripūriyāva pāṇātipāto.

Natthiarahatoakālamaccūtikathāvaṇṇanā niṭṭhitā.

3. Sabbamidaṃkammatotikathāvaṇṇanā

784.Abījatoti sabbena sabbaṃ abījato aññabījato ca. Tanti deyyadhammaṃ, gilānapaccayanti attho.

Sabbamidaṃkammatotikathāvaṇṇanā niṭṭhitā.

4. Indriyabaddhakathāvaṇṇanā

788.Vināpi aniccaṭṭhenāti aniccaṭṭhaṃ ṭhapetvāpi aṭṭhapetvāpīti attho, na aniccaṭṭhavirahenāti. Na hi aniccaṭṭhavirahitaṃ anindriyabaddhaṃ atthi.

Indriyabaddhakathāvaṇṇanā niṭṭhitā.

7. Navattabbaṃsaṅghodakkhiṇaṃvisodhetītikathāvaṇṇanā

793-794.Appaṭiggahaṇatoti paṭiggāhakattābhāvato.

Navattabbaṃsaṅghodakkhiṇaṃvisodhetītikathāvaṇṇanā niṭṭhitā.

11. Dakkhiṇāvisuddhikathāvaṇṇanā

800-801.Paṭiggāhakanirapekkhāti paṭiggāhakassa guṇavisesanirapekkhā, tassa dakkhiṇeyyabhāvena vināti attho. Tenāha ‘‘paṭiggāhakenapaccayabhūtena vinā’’ti. Saccametanti laddhikittanena vuttabhāvameva paṭijānāti. Paṭiggāhakassa vipākanibbattanaṃ dānacetanāya mahāphalatā. Paccayabhāvoyeva hi tassa, na tassā kāraṇattaṃ. Tenāha ‘‘dānacetanānibbattanena yadi bhaveyyā’’tiādi.

Dakkhiṇāvisuddhikathāvaṇṇanā niṭṭhitā.

Sattarasamavaggavaṇṇanā niṭṭhitā.

18. Aṭṭhārasamavaggo

1. Manussalokakathāvaṇṇanā

802-803.Gahaṇanti micchāgahaṇaṃ.

Manussalokakathāvaṇṇanā niṭṭhitā.



我来翻译这段巴利文：
741. "三"指业、业增长和业果。
业增长解说已完成。
十五品解说已完成。
第三个五十篇已完成。
16. 十六品
3. 乐的给予解说
747-748. "不是他的"是指将给予它的那个人，不是他的。因为无论是给予者，还是被给予者，这里所指的是除这两者之外的其他人。
乐的给予解说已完成。
4. 专注思维解说
749-753. "彼心性"中，如果作意者同时作意一切行，则以某心作意时，由于一切行都包含在其中，在那个刹那，该心本身就应该被作意，这就会导致所谓的"彼心性"过失。为显示这点说"成为所缘的那个"等。以此说明不可能对它本身作意，而"或者那个"等则说明会导致自证说的结论，这就是它们的区别。
专注思维解说已完成。
十六品解说已完成。
17. 十七品
1. 阿罗汉有福增长解说
776-779. "不取唯作心无记"是指不取"唯作心是无记"，而是通过布施等的实行和布施等功德的性质而取。
阿罗汉有福增长解说已完成。
2. 阿罗汉无非时死解说
780. "未得异熟轮次"是指关于异熟果的给予未得机会。"完全消失"是指完全断绝，意思是无异熟。
781. "此后"是通过差异而成立意义，不仅仅通过类推，所以说"首先不适用，此后适用的主张被否定"。其中"此后"是指先前所造业完全消尽之后。意思是说不存在杀生，因为没有杀生的特征。为了显示这种特征的缺失而说"生命、生命想"等。其中"不是由于它"是指不是死于他人所作的加害，而是死于自然死亡，这对于不能分别的人难以了知。无论是难知还是易知，只要具足诸支分就是杀生。
阿罗汉无非时死解说已完成。
3. 一切皆由业解说
784. "无种子"是指完全无种子和无其他种子。"那个"是指应施之物，即病人所需资具的意思。
一切皆由业解说已完成。
4. 根所系解说
788. "即使离开无常义"的意思是把无常义放在一边或不放在一边，而不是离开无常义。因为不存在离开无常义的非根所系。
根所系解说已完成。
7. 不应说僧团清净布施解说
793-794. "因为无接受"是因为没有接受者。
不应说僧团清净布施解说已完成。
11. 布施清净解说
800-801. "不依赖接受者"是指不依赖接受者的特殊功德，即没有他的应施性。因此说"离开作为缘的接受者"。"这是真的"承认所说的是依据主张而说的。接受者产生异熟是施舍意志的大果。因为那只是它的缘，而不是它的原因。因此说"如果是由施舍意志产生"等。
布施清净解说已完成。
十七品解说已完成。
18. 十八品
1. 人界解说
802-803. "执取"是指错误的执取。
人界解说已完成。

2. Dhammadesanākathāvaṇṇanā

804-806.Tassa ca nimmitabuddhassa desanaṃ sampaṭicchitvā āyasmatā ānandena sayameva ca desito.

Dhammadesanākathāvaṇṇanā niṭṭhitā.

6. Jhānasaṅkantikathāvaṇṇanā

813-816. Vitakkavicāresu virattacittatā tattha ādīnavamanasikāro, tadākāro ca dutiyajjhānūpacāroti āha ‘‘vitakkavicārā ādīnavato manasi kātabbā, tato dutiyajjhānena bhavitabba’’nti.

Jhānasaṅkantikathāvaṇṇanā niṭṭhitā.

7. Jhānantarikakathāvaṇṇanā

817-819. Na paṭhamajjhānaṃ vitakkābhāvato, nāpi dutiyajjhānaṃ vicārasabbhāvatoti jhānametaṃ na hotīti dassento āha ‘‘paṭhamajjhānādīsu aññatarabhāvābhāvato na jhāna’’nti.

Jhānantarikakathāvaṇṇanā niṭṭhitā.

9. Cakkhunārūpaṃpassatītikathāvaṇṇanā

826-827. ‘‘Cakkhunā rūpaṃ disvā’’ti iminā cakkhuviññāṇena paṭijānanassa aggahaṇe aruciṃ sūcento āha ‘‘manoviññāṇapaṭijānanaṃ kira sandhāyā’’ti. Tenevāha ‘‘manoviññāṇapaṭijānanaṃ panā’’tiādi. Tasmāti manoviññāṇapaṭijānanasseva adhippetattāti attho. Evaṃ santeti yadi rūpena rūpaṃ paṭivijānāti, rūpaṃ paṭivijānantampi manoviññāṇaṃ rūpavijānanaṃ hoti, na rūpadassananti āha ‘‘manoviññāṇapaṭijānanaṃ pana rūpadassanaṃ kathaṃ hotī’’ti.

Cakkhunārūpaṃpassatītikathāvaṇṇanā niṭṭhitā.

Aṭṭhārasamavaggavaṇṇanā niṭṭhitā.

19. Ekūnavīsatimavaggo

1. Kilesapajahanakathāvaṇṇanā

828-831.Te panāti ye ariyamaggena pahīnā kilesā, te pana. Kāmañcettha maggena pahātabbakilesā maggabhāvanāya asati uppajjanārahā khaṇattayaṃ na āgatāti ca anāgatā nāma siyuṃ, yasmā pana te na uppajjissanti, tasmā tathā na vuccantīti daṭṭhabbaṃ. Tenevāha ‘‘nāpi bhavissantī’’ti.

Kilesapajahanakathāvaṇṇanā niṭṭhitā.

2. Suññatakathāvaṇṇanā

832. Yena avasavattanaṭṭhena paraparikappito natthi etesaṃ attano visayanti anattāti vuccanti sabhāvadhammā, svāyaṃ anattatāti āha ‘‘avasavattanākāro anattatā’’ti. Sā panāyaṃ yasmā atthato asārakatāva hoti, tasmā tadekadesena taṃ dassetuṃ ‘‘atthato jarāmaraṇamevā’’ti āha. Evaṃ sati lakkhaṇasaṅkaro siyā, tesaṃ panidaṃ adhippāyakittananti daṭṭhabbaṃ. Arūpadhammānaṃ avasavattanākāratāya eva hi anattalakkhaṇassa saṅkhārakkhandhapariyāpannatā.

Suññatakathāvaṇṇanā niṭṭhitā.

3. Sāmaññaphalakathāvaṇṇanā

835-836.Pattidhammanti heṭṭhā vuttaṃ samannāgamamāha.

Sāmaññaphalakathāvaṇṇanā niṭṭhitā.

5. Tathatākathāvaṇṇanā

841-843.Rūpādīnaṃ sabhāvatāti etena rūpādayo eva sabhāvatāti imamatthaṃ paṭikkhipati . Yato taṃ paravādī rūpādīsu apariyāpannaṃ icchati. Tenāha ‘‘bhāvaṃ hesa tathatāti vadati, na bhāvayoga’’nti. Tattha bhāvanti dhammamattaṃ, pakatīti attho ‘‘jātidhamma’’ntiādīsu viya. Rūpādīnañhi ruppanādipakati tathā asaṅkhatāti ca paravādino laddhi. Tena vuttaṃ ‘‘na bhāvayoga’’nti. Yena hi bhāvo sabhāvadhammo yujjati, ekībhāvameva gacchati, taṃ ruppanādilakkhaṇaṃ bhāvayogo. Taṃ pana rūpādito anaññaṃ, tato eva saṅkhataṃ, aviparītaṭṭhena pana ‘‘tatha’’nti vuccati.

Tathatākathāvaṇṇanā niṭṭhitā.

6. Kusalakathāvaṇṇanā

844-

我来翻译这段巴利文：
2. 说法解说
804-806. 接受那个化现佛的说法，由具寿阿难自己宣说。
说法解说已完成。
6. 禅定转移解说
813-816. 对寻伺生起厌离心是对其过患的作意，那种状态就是第二禅近分，因此说"应当从过患角度作意寻伺，然后应当进入第二禅"。
禅定转移解说已完成。
7. 禅定间隔解说
817-819. 为显示这既不是初禅因为没有寻，也不是第二禅因为有伺，所以不是禅那，因此说"因为不是初禅等任何一种，所以不是禅那"。
禅定间隔解说已完成。
9. 眼不见色解说
826-827. 为表示不赞同不取"以眼见色"为眼识的承认，所以说"据说是指意识的承认"。因此说"但是意识的承认"等。"因此"的意思是因为只意在意识的承认。"如果是这样"，如果以色识别色，那么识别色的意识就成为色识，而不是见色，所以说"但是意识的承认怎么会成为见色呢？"
眼不见色解说已完成。
十八品解说已完成。
19. 十九品
1. 烦恼断除解说
828-831. "但是它们"是指那些被圣道断除的烦恼。虽然在此，应当由道断除的烦恼在无道修习时有资格生起，未经过三时称为未来，但是因为它们不会生起，所以不这样说，应当如此理解。因此说"也不会有"。
烦恼断除解说已完成。
2. 空性解说
832. 由于以不自在义，他人所设想的自我不存在于这些法中，所以称为无我的自性诸法，这就是无我性，因此说"不自在的状态是无我性"。而这个，因为实际上就是无实质性，所以为了以其一部分来显示它而说"实际上就是老死"。如果是这样就会有相混淆，但应当理解这是表述他们的意趋。因为无色法的不自在状态使得无我相属于行蕴。
空性解说已完成。
3. 沙门果解说
835-836. "得法"是指前面所说的具足。
沙门果解说已完成。
5. 真如解说
841-843. "色等的自性"，以此否定色等就是自性这个意思。因为他论者认为它不属于色等。因此说"他说这是存在的真如，不是存在的结合"。其中"存在"是指仅仅是法，意思是本性，如"生法"等中的用法。因为他论者的主张是：色等的变坏等本性是如此的无为。因此说"不是存在的结合"。因为存在即自性法相结合，成为一体，那个变坏等特相是存在的结合。而那个与色等无异，因此就是有为，但因为无颠倒义而称为"如此"。
真如解说已完成。
6. 善解说
844-;

846. Anavajjabhāvamatteneva kusalanti yojanā. Tasmāti yasmā avajjarahitaṃ anavajjaṃ, anavajjabhāvamatteneva ca kusalaṃ, tasmā nibbānaṃ kusalanti.

Kusalakathāvaṇṇanā niṭṭhitā.

7. Accantaniyāmakathāvaṇṇanā

847. Yaṃ ‘‘ekavāraṃ nimuggo tathā nimuggova hoti, etassa puna bhavato vuṭṭhānaṃ nāma natthī’’ti aṭṭhakathāyaṃ āgataṃ, so pana ācariyavādo, na aṭṭhakathānayoti dassento ‘‘tāya jātiyā…pe… maññamāno’’ti āha. Tattha tāya jātiyāti yassaṃ jātiyaṃ puggalo kammāvaraṇādiāvaraṇehi samannāgato hoti, tāya jātiyā. Saṃsārakhāṇukabhāvo vassabhaññādīnaṃ viya makkhaliādīnaṃ viya ca daṭṭhabbo. So ca ahetukādimicchādassanassa phalabhāveneva veditabbo, na accantaniyāmassa nāma kassaci atthibhāvato. Yathā hi vimuccantassa koci niyāmo nāma natthi ṭhapetvā maggena bhavaparicchedaṃ, evaṃ avimuccantassapi koci saṃsāraniyāmo nāma natthi. Tādisassa pana micchādassanassa balavabhāve aparimitakappaparicchede cirataraṃ saṃsārappabandho hoti, apāyūpapatti ca yattha saṃsārakhāṇusamaññā.

Yaṃ paneke vadanti ‘‘attheva accantaṃ saṃsaritā anantattā sattanikāyassā’’ti, tampi apuññabahulaṃ sattasantānaṃ sandhāya vuttaṃ siyā. Na hi mātughātakādīnaṃ tenattabhāvena sammattaniyāmokkamanantarāyabhūto micchattaniyāmo viya sattānaṃ vimuttantarāyakaro saṃsāraniyāmo nāma natthi. Yāva pana na maggaphalassa upanissayo upalabbhati, tāva saṃsāro aparicchinno. Yadā ca so upaladdho, tadā so paricchinno evāti daṭṭhabbaṃ.

Yathā niyatasammādassanaṃ, evaṃ niyatamicchādassanenapi savisaye ekaṃsagāhavasena ukkaṃsagatena bhavitabbanti tena samannāgatassa puggalassa sati accantaniyāme kathaṃ tasmiṃ abhinivesavisaye anekaṃsagāho uppajjeyya, abhinivesantaraṃ vā viruddhaṃ yadi uppajjeyya, accantaniyāmo eva na siyāti pāḷiyaṃ vicikicchuppattiniyāmantaruppatticodanā katā. Na hi vicikicchā viya sammattaniyatapuggalānaṃ yathākkamaṃ micchattasammattaniyatapuggalānaṃ sammattamicchattaniyatā dhammā kadācipi uppajjanti, aviruddhaṃ pana niyāmantarameva hotīti ānantarikantaraṃ viya micchādassanantaraṃ samānajātikaṃ na nivattetīti viruddhaṃyeva dassetuṃ pāḷiyaṃ vicikicchā viya sassatucchedadiṭṭhiyo eva uddhaṭā. Evamettha vicikicchuppattiniyāmantaruppattīnaṃ niyāmantaruppattinivattakabhāvo veditabbo, accantaniyāmo ca nivattissatīti ca viruddhametanti pana ‘‘vicāretvāva gahetabbā’’ti vuttaṃ siyā.

Accantaniyāmakathāvaṇṇanā niṭṭhitā.

8. Indriyakathāvaṇṇanā

853-856. Yathā lokuttarā saddhādayo eva saddhindriyādīni, evaṃ lokiyāpi. Kasmā ? Tatthāpi adhimokkhalakkhaṇādinā indaṭṭhasabbhāvato. Saddheyyādivatthūsu saddahanādimattameva hi tanti imamatthaṃ dassento āha ‘‘lokuttarānaṃ…pe… daṭṭhabbo’’ti.

Indriyakathāvaṇṇanā niṭṭhitā.

Ekūnavīsatimavaggavaṇṇanā niṭṭhitā.

20. Vīsatimavaggo

2. Ñāṇakathāvaṇṇanā

863-

我来翻译这段巴利文：
846. 仅仅以无过失性为善，这是句义。"因此"是因为离过失为无过失，仅仅以无过失性为善，所以涅槃是善。
善解说已完成。
7. 究竟决定解说
847. 对于注释中所说"一次沉沦就永远如此沉沦，此人不可能从那个存在中再出来"，为显示这是导师的说法，不是注释的方法，所以说"在那一生......认为"。其中"在那一生"是指在某一生中个人具有业障等障碍，在那一生中。应当理解轮回的障碍性如同瓦萨巴等人和末伽梨等人。这应当理解仅是无因等邪见的结果，不是因为有什么所谓的究竟决定。因为如同解脱者除了道所限定的生存外没有任何决定，同样不解脱者也没有任何所谓的轮回决定。但是当这样的邪见强盛时，轮回相续会延续无数劫那么长，也会投生恶趣，这就是所谓的轮回障碍。
而有些人说"确实有永远轮回者，因为有情界无边"，这可能是针对多作不善的有情相续而说。因为如同母亲杀害者等人以那个自体成为进入正性决定的障碍的邪性决定，对有情来说并没有所谓的能障碍解脱的轮回决定。但是只要未获得道果的增上缘，轮回就是无限的。当获得它时，就应当理解那是有限的。
如同决定正见，决定邪见在自己的境域中也应当以一向执取的方式达到极点，因此对于具有这种性质的人，如果有究竟决定，怎么会在那执著的境域中生起非一向执取，或者生起相违的其他执著呢？这样就不会是究竟决定了。在经典中提出了疑惑生起和其他决定生起的质难。因为如同疑惑，正性决定者和邪性决定者分别的邪性和正性决定法决不会生起，但不相违的其他决定确实存在，所以如同无间业的其他业一样，不排除同类的其他邪见。为了只显示相违，在经典中只列举了如疑惑的常见和断见。如此在这里应当理解疑惑生起和其他决定生起会排除其他决定生起，而"究竟决定也将被排除"这样相违的说法，应该说"应当经过思考后才接受"。
究竟决定解说已完成。
8. 根解说
853-856. 如同出世间的信等就是信根等，世间的也是如此。为什么？因为在那里也存在以胜解为特征等的根义。因为那只是在应信等事上的信解等，为显示这个意思而说"应当理解......如出世间的"。
根解说已完成。
十九品解说已完成。
20. 二十品
2. 智解说
863-

863-865. Kāmaṃ pubbabhāgepi attheva dukkhapariññā, atthasādhikā pana sā maggakkhaṇikā evāti ukkaṃsagataṃ dukkhapariññaṃ sandhāya avadhārento āha ‘‘dukkhaṃ…pe… maggañāṇameva dīpetī’’ti. Taṃ pana avadhāraṇaṃ na ñāṇantaranivattanaṃ, atha kho ñāṇantarassa yathādhigatakiccanivattanaṃ daṭṭhabbaṃ. Tenāha ‘‘na tasseva ñāṇabhāva’’ntiādi.

Ñāṇakathāvaṇṇanā niṭṭhitā.

3. Nirayapālakathāvaṇṇanā

866-

让我为您直译这段巴利文：
863-865. 虽然在前分阶段也存在苦的遍知，但是在道心刹那时所成就的遍知才是最为殊胜的。因此，为了说明这种最殊胜的苦的遍知，他说"苦......道智才能显示"。但是这种确定并非是排除其他智，而应理解为排除其他智所获得的作用。因此他说"并非仅是彼智"等等。
智论注释完毕。
3. 地狱卒论注释
866-
【说明：这是严格按照原文直译的版本。由于原文没有涉及特定的古代地名,所以没有需要注解的现代地名。译文尽量保持了原文的文体特点。】

868. Nerayike niraye pālenti, tato niggantuṃ appadānavasena rakkhantīti nirayapālā. Nirayapālatāya vā nerayikānaṃ narakadukkhena pariyonaddhāya alaṃ samatthāti nirayapālā. Kiṃ panete nirayapālā nerayikā, udāhu anerayikāti. Kiñcettha – yadi tāva nerayikā, nirayasaṃvattaniyena kammena nibbattāti sayampi nirayadukkhaṃ paccanubhaveyyuṃ, tathā sati aññesaṃ nerayikānaṃ yātanāya asamatthā siyuṃ, ‘‘ime nerayikā, ime nirayapālā’’ti vavatthānañca na siyā. Ye ca ye yātenti, tehi samānarūpabalappamāṇehi itaresaṃ bhayasantāsā na siyuṃ. Atha anerayikā, tesaṃ tattha kathaṃ sambhavoti? Vuccate – anerayikā nirayapālā anirayagatisaṃvattaniyakammanibbattā. Nirayūpapattisaṃvattaniyakammato hi aññeneva kammunā te nibbattanti rakkhasajātikattā. Tathā hi vadanti –

‘‘Kodhanā kurūrakammantā, pāpābhirucino tathā;

Dukkhitesu ca nandanti, jāyanti yamarakkhasā’’ti.

Tattha yadeke vadanti ‘‘yātanādukkhassa appaṭisaṃvedanato, aññathā puna aññamaññaṃ yāteyyu’’nti ca evamādi, tayidaṃ ākāsaromaṭṭhanaṃ nirayapālānaṃ nerayikabhāvasseva abhāvato. Ye pana vadeyyuṃ – yadipi anerayikā nirayapālā, ayomayāya pana ādittāya sampajjalitāya sajotibhūtāya nirayabhūmiyā parivattamānā kathaṃ nāma dukkhaṃ nānubhavantīti? Kammānubhāvato. Yathā hi iddhimanto cetovasippattā mahāmoggallānādayo nerayike anukampantā iddhibalena nirayabhūmiṃ upagatā tattha dāhadukkhena na bādhīyanti, evaṃ sampadamidaṃ daṭṭhabbaṃ.

Taṃ iddhivisayassa acinteyyabhāvatoti ce? Idampi taṃsamānaṃ kammavipākassa acinteyyabhāvato. Tathārūpena hi kammunā te nibbattā yathā nirayadukkhena abādhitā eva hutvā nerayike yātenti, na cettakena bāhiravisayābhāvo vijjati iṭṭhāniṭṭhatāya paccekaṃ dvārapurisesu vibhattasabhāvattā. Tathā hi ekaccassa dvārassa purisassa iṭṭhaṃ ekaccassa aniṭṭhaṃ, ekaccassa ca aniṭṭhaṃ ekaccassa iṭṭhaṃ hoti. Evañca katvā yadeke vadanti ‘‘natthi kammavasena tejasā parūpatāpana’’ntiādi, tadapāhataṃ hoti. Yaṃ pana vadanti ‘‘anerayikānaṃ tesaṃ kathaṃ tattha sambhavo’’ti nerayikānaṃ yātakabhāvato. Nerayikasattayātanāyoggañhi attabhāvaṃ nibbattentaṃ kammaṃ tādisanikantivināmitaṃ nirayaṭṭhāneyeva nibbatteti. Te ca nerayikehi adhikatarabalārohapariṇāhā ativiya bhayānakasantāsakurūratarapayogā ca honti. Eteneva tattha kākasunakhādīnampi nibbatti saṃvaṇṇitāti daṭṭhabbaṃ.


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868. 地狱卒在地狱中看管，通过不允许（狱众）逃离而守护，故称为地狱卒。或者说，因为他们以地狱卒的身份，对于被地狱之苦所缠绕的狱众来说是足够有能力的，故称为地狱卒。那么，这些地狱卒是地狱众生，还是非地狱众生呢？对此，如果他们是地狱众生，由于是以导致地狱的业而投生，他们自己也应当经受地狱之苦，如此一来，他们就无法折磨其他地狱众生，也就无法区分"这些是地狱众生，这些是地狱卒"。而且，那些施行折磨的与被折磨者若有相同的形态、力量和体格，就不会引起后者的恐惧和惊骇。如果他们是非地狱众生，那么他们如何能存在于那里呢？
对此解答如下：地狱卒是非地狱众生，他们是由不会导致地狱道的业所生。因为他们是由与导致地狱投生的业不同的其他业而生，属于夜叉种类。因此有言：
"暴怒且行为残暴，
亦喜好作诸恶事，
乐见他人受痛苦，
投生为阎魔夜叉。"
关于这点，有些人说："因为他们不会感受折磨之苦，否则他们会互相折磨"等等，这种说法就像抓虚空中的毛发一样（毫无意义），因为地狱卒本来就不是地狱众生。然而有人可能会问：即使地狱卒是非地狱众生，但在燃烧、炽热、发光的铁制地狱地面上行走时，怎么可能不感受痛苦呢？这是由于业力的缘故。就像具有神通、获得心自在的大目犍连等人，出于对地狱众生的悲悯，以神通力前往地狱时不会被那里的灼热所伤害一样，这种情况也应当如此理解。
若有人说这是因为神通境界不可思议，那么这种情况也同样是由于业果不可思议。因为他们是由如此特殊的业而生，所以不会被地狱之苦所伤害而能折磨地狱众生，这并不意味着外境不存在，因为可意与不可意的性质在每个门卫中都有所区分。因此，对某一门卫来说可意的，对另一门卫来说可能不可意；对某一门卫来说不可意的，对另一门卫来说可能可意。这样一来，有些人所说的"不存在依业力而以火焰折磨他人"等说法就被否定了。至于有人问"这些非地狱众生如何能存在于那里"，是因为他们具有折磨地狱众生的本质。能够产生适合折磨地狱众生的身体的业，会受到这种倾向的引导而使他们生于地狱处。他们比地狱众生有更大的力量、身材和体格，而且能施行极其可怕、令人恐惧的残暴行为。由此也应理解，在那里也有乌鸦、狗等的投生，这是经过解释的。


Kathamaññagatikehi aññagatikabādhananti ca na vattabbaṃ aññatthāpi tathā dassanato. Yaṃ paneke vadanti ‘‘asattasabhāvā nirayapālā nirayasunakhādayo cā’’ti, taṃ tesaṃ matimattaṃ aññattha tathā adassanato. Na hi kāci atthi tādisī dhammappavatti, yā asattasabhāvā, sampatisattehi appayojitā ca atthakiccaṃ sādhentī diṭṭhapubbā. Petānaṃ pānīyanivārakānaṃ daṇḍādihatthapurisānampi asattabhāve visesakāraṇaṃ natthi. Supinūpaghātopi atthakiccasamatthatāya appamāṇaṃ dassanādimattenapi tadatthasiddhito. Tathā hi supine āhārūpabhogādinā na atthasiddhi atthi, nimmānarūpaṃ panettha laddhaparihāraṃ iddhivisayassa acinteyyabhāvato. Idhāpi kammavipākassa acinteyyabhāvatoti ce? Taṃ na, asiddhattā. Nerayikānaṃ kammavipāko nirayapālāti asiddhametaṃ, vuttanayena pana nesaṃ sattabhāvo eva siddho. Sakkā hi vattuṃ sattasaṅkhātā nirayapālasaññitā dhammappavatti sābhisandhikā parūpaghāti atthakiccasabbhāvato ojāhārādirakkhasasantati viyāti. Abhisandhipubbakatā cettha na sakkā paṭikkhipituṃ tathā tathā abhisandhiyā yātanato, tato eva na saṅghāṭapabbatādīhi anekantikatā. Ye pana vadanti ‘‘bhūtavisesā eva te vaṇṇasaṇṭhānādivisesavanto bheravākārā narakapālāti samaññaṃ labhantī’’ti, tadasiddhaṃ. Ujukameva pāḷiyaṃ ‘‘atthi niraye nirayapālā’’ti vādassa patiṭṭhāpitattā.

Apica yathā ariyavinaye narakapālānaṃ bhūtamattatā asiddhā, tathā paññattimattavādinopi tesaṃ bhūtamattatā asiddhāva. Na hi tassa bhūtāni nāma santi. Yadi paramatthaṃ gahetvā voharati, atha kasmā vedanādike eva paṭikkhipatīti? Tiṭṭhatesā anavaṭṭhitatakkānaṃ appahīnasammohavipallāsānaṃ vādavīmaṃsā, evaṃ attheva nirayapālāti niṭṭhamettha gantabbaṃ. Sati ca nesaṃ sabbhāve, asatipi bāhire visaye narake viya desādiniyamo hotīti vādo na sijjhati evāti daṭṭhabbaṃ.

Nirayapālakathāvaṇṇanā niṭṭhitā.

4. Tiracchānakathāvaṇṇanā

869-871.Tassāti erāvaṇanāmakassa devaputtassa. Tahiṃ kīḷanakāle hatthivaṇṇena vikubbanaṃ sandhāya ‘‘hatthināgassā’’ti vuttaṃ. Dibbayānassāti etthāpi eseva nayo. Na hi ekantasukhappaccayaṭṭhāne sagge dukkhādhiṭṭhānassa akusalakammasamuṭṭhānassa attabhāvassa sambhavo yutto. Tenāha ‘‘na tiracchānagatassā’’ti.

Tiracchānakathāvaṇṇanā niṭṭhitā.

6. Ñāṇakathāvaṇṇanā

876-

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不应说"不同道的众生如何能伤害其他道的众生"，因为在其他地方也能看到这种情况。有些人说"地狱卒和地狱中的狗等是非有情的存在"，这只是他们的意见而已，因为在其他地方看不到这种情况。确实没有见过任何这样的法的运作：是非有情性质的，且不经由当前的有情而能成就作用。对于阻止饿鬼喝水的持杖等人，也没有特别的理由说他们是非有情。梦中的伤害也不能作为能成就作用的标准，因为仅仅通过见闻等就能达成其目的。因此在梦中，通过食物享用等并不能达成目的，但在这里所现的形态是可以接受的，因为神通境界是不可思议的。
如果说这里也是因为业报不可思议，这是不成立的。说地狱卒是地狱众生的业报，这是未经证实的，但按照前面所说的方法，他们确实是有情的存在。可以说，被称为地狱卒的法的运作是有情的，是有目的的，能够伤害他人，具有实际作用，就像以气味为食的夜叉相续一样。这里的有目的性是不能否认的，因为他们以各种方式有目的地进行折磨，正因如此，与合山等的关系并非必然。有些人说"他们只是特殊的元素，具有特殊的色相、形态等可怕的样貌，被称为地狱卒"，这是未经证实的。因为在圣教中直接确立了"地狱中有地狱卒"这一说法。
而且，正如在圣教中地狱卒仅仅是元素的说法是未经证实的，在主张唯假名论者那里他们仅仅是元素的说法也是未经证实的。因为对他们来说并没有所谓的元素。如果他们是依据胜义谛而说话，那为什么只否定受等呢？让我们放下这些未确立的推理、未断除迷惑颠倒者的论辩考察，应当在这里下定论：地狱卒确实存在。既然他们存在，即使没有外在境界，像地狱一样也有处所等的限定，这种说法是不能成立的，应当如此理解。
地狱卒论注释完毕。
4. 畜生论注释
869-871. "他的"是指名为伊罗婆那的天子。关于在那里游戏时变现象形，所以说"象王的"。关于"天乘"也是同样的道理。因为在完全是乐的因的天界，不可能有以苦为基础、由不善业所生的身体存在。因此说"不是畜生道的"。
畜生论注释完毕。
6. 智论注释
876-

877. ‘‘Dvādasavatthukaṃ ñāṇaṃ lokuttara’’nti ettha dvādasavatthukassa ñāṇassa lokuttaratā patiṭṭhāpīyatīti dassento paṭhamavikappaṃ vatvā puna lokuttarañāṇassa dvādasavatthukatā patiṭṭhāpīyatīti dassetuṃ ‘‘taṃ vā…pe… attho’’ti āha. Pariññeyyanti ettha iti-saddo ādiattho, pakārattho vā. Tena ‘‘pahātabba’’nti evamādiṃ saṅgaṇhāti. Pariññātanti etthāpi eseva nayo. ‘‘Pariññeyyaṃ pariññāta’’ntiādinā parijānanādikiriyāya nibbattetabbatā nibbattitatā ca dassitā, na nibbattiyamānatāti. Yena pana sā hoti, taṃ dassetuṃ ‘‘saccañāṇaṃ panā’’tiādi vuttaṃ. Tattha saccañāṇanti dukkhādisaccasabhāvāvabodhakaṃ ñāṇaṃ, yaṃ sandhāya ‘‘idaṃ dukkha’’ntiādi vuttaṃ. Maggakkhaṇepīti api-saddena tato pubbāparabhāgepīti daṭṭhabbaṃ. Parijānanādikiccasādhanavasena hoti asammohato visayato cāti adhippāyo.

Ñāṇakathāvaṇṇanā niṭṭhitā.

Vīsatimavaggavaṇṇanā niṭṭhitā.

Catuttho paṇṇāsako samatto.

21. Ekavīsatimavaggo

1. Sāsanakathāvaṇṇanā

878.Samudāyāti ‘‘sāsanaṃ navaṃ kata’’ntiādinā pucchāvasena pavattā vacanasamudāyā. Ekadesānanti tadavayavānaṃ. ‘‘Tīsupi pucchāsū’’ti evaṃ adhikaraṇabhāvena vuttā.

Sāsanakathāvaṇṇanā niṭṭhitā.

4. Iddhikathāvaṇṇanā

883-884.Adhippāyavasenāti tathā tathā adhimuccanādhippāyavasena.

Iddhikathāvaṇṇanā niṭṭhitā.

7. Dhammakathāvaṇṇanā

887-888. Rūpasabhāvo rūpaṭṭhoti āha ‘‘rūpaṭṭho nāma koci rūpato añño natthī’’ti. Yaṃ pana yato aññaṃ, na taṃ taṃsabhāvanti āha ‘‘rūpaṭṭhato aññaṃ rūpañca na hotī’’ti, rūpameva na hotīti attho. Etena byatirekato tamatthaṃ sādheti. Tasmāti yasmā rūpato añño rūpaṭṭho natthi, rūpaṭṭhato ca aññaṃ rūpaṃ, tasmā rūpaṃ rūpameva rūpasabhāvamevāti eva-kārena nivattitaṃ dasseti ‘‘na vedanādisabhāva’’nti. Adhippāyenāti rūparūpaṭṭhānaṃ anaññattādhippāyena. Aññathāti tesaṃ aññatte rūpaṭṭhena niyamena rūpaṃ niyatanti vattabbanti yojanā. Dassitoyeva hoti atthato āpannattā. Na hi abhinne vatthusmiṃ pariyāyantarabhedaṃ karoti. Aññattanti rūpasabhāvānaṃ rūparūpaṭṭhānañca. Sasāminiddesasiddhābhedā ‘‘silāputtakassa sarīra’’nti viya, kappanāmattato cāyaṃ bhedo, na paramatthatoti āha ‘‘gahetvā viya pavatto’’ti. Vedanādīhi nānattamevāti vedanādīhi aññattameva. So sabhāvoti so rūpasabhāvo. Nānattasaññāpanatthanti rūpassa sabhāvo, na vedanādīnanti evaṃ bhedassa ñāpanatthaṃ. Tañca vacananti ‘‘rūpaṃ rūpaṭṭhena na niyata’’nti vacanaṃ. Vuttappakārenāti ‘‘rūpaṭṭhato aññassa rūpassa abhāvā’’tiādinā vuttākārena. Yadi sadosaṃ, atha kasmā paṭijānātīti yojanā.

Vuttameva kāraṇanti ‘‘rūpaṃ rūpameva, na vedanādisabhāva’’nti evaṃ vuttameva yuttiṃ. Parena coditanti ‘‘na vattabbaṃ rūpaṃ rūpaṭṭhena niyata’’ntiādinā paravādino codanaṃ sandhāyāha. Tameva kāraṇaṃ dassetvāti tameva yathāvuttaṃ yuttiṃ ‘‘ettha hī’’tiādinā dassetvā. Codanaṃ nivattetīti ‘‘atha kasmā paṭijānātī’’ti vuttaṃ codanaṃ nivatteti. Yamatthaṃ sandhāya ‘‘ito aññathā’’ti vuttaṃ, taṃ dassetuṃ ‘‘rūpādī’’tiādi vuttaṃ.

Dhammakathāvaṇṇanā niṭṭhitā.

Ekavīsatimavaggavaṇṇanā niṭṭhitā.

22. Bāvīsatimavaggo

2. Kusalacittakathāvaṇṇanā

894-

让我为您直译这段巴利文：
877. 关于"十二事智是出世间的"，为了显示十二事智的出世间性得以确立，首先说明第一种解释，然后为了显示出世间智的十二事性得以确立，所以说"或者......意义"。"应遍知"中的"iti"字是表示开始的意思，或者表示种类。由此包含"应断"等。"已遍知"中也是同样的道理。通过"应遍知、已遍知"等显示了遍知等行为的应当完成性和已完成性，而不是正在完成性。为了显示由什么而有这种完成，所以说"但是谛智"等。其中，"谛智"是指能了知苦等诸谛自性的智，关于这点说"这是苦"等。"在道心刹那也"中的"也"字，应理解为包含在此之前和之后的时分。意思是通过成就遍知等作用而有，从无迷惑和所缘两方面而言。
智论注释完毕。
第二十品注释完毕。
第四个五十完毕。
21. 第二十一品
1. 教法论注释
878. "总集"是指以"教法是新造的"等方式由问题而产生的语言总集。"部分"是指它们的组成部分。说"在三个问题中"是指作为处所的意思。
教法论注释完毕。
4. 神通论注释
883-884. "依照意向"是指依照如此这般决意的意向。
神通论注释完毕。
7. 法论注释
887-888. 色的自性是色处，所以说"没有任何色处是异于色的"。凡是异于某物的，就不是那个本性，所以说"异于色处的色也不存在"，意思是就不是色。由此从相反方面证明那个道理。"因此"，因为没有异于色的色处，也没有异于色处的色，所以色就只是色，只是色的自性，用"只是"来否定"不是受等的自性"。"意向"是指色与色处无异性的意向。"否则"的意思是，如果它们有差异，就应该说色处必然决定色。已经显示了，因为在意义上已经达到。因为在无差别的事物上不作其他方式的区分。"差异性"是指色的自性和色色处的差异性。就像"石像的身体"这样的所有格关系显示无差别，这种区分仅仅是假设的，不是胜义谛的，所以说"似乎执取而转起"。"与受等的差异"就是与受等的不同。"那个自性"是指那个色的自性。"为了使知道差异"是为了使知道是色的自性，不是受等的意思，为了显示这种区别。"那个说法"是指"色不为色处所决定"的说法。"以所说的方式"是指以"因为没有异于色处的色"等所说的方式。如果有过失，那为什么承认，这是关联。
"已说的理由"是指已经说过的"色只是色，不是受等的自性"这样的道理。"被他人责难"是指关于对方所说的"不应说色为色处所决定"等的责难。"显示那个理由"是指通过"在这里"等显示那个已说的道理。"遣除责难"是指遣除所说的"那为什么承认"的责难。为了显示"从这里另外"所说的意义，所以说"色等"等。
法论注释完毕。
第二十一品注释完毕。
22. 第二十二品
2. 善心论注释
894-

895.Purimajavanakkhaṇeti parinibbānacittato anantarātītapurimajavanavārakkhaṇe.

Kusalacittakathāvaṇṇanā niṭṭhitā.

3. Āneñjakathāvaṇṇanā

896. Hetusarūpārammaṇasampayuttadhammārammaṇādito bhavaṅgasadisattā cuticittaṃ ‘‘bhavaṅgacitta’’nti āha.

Āneñjakathāvaṇṇanā niṭṭhitā.

5-7. Tissopikathāvaṇṇanā

898-900. Arahattappattipi gabbheyeva atthīti maññati. Sattavassikā hi sopākasāmaṇerādayo arahattaṃ pattā. Sattavassikopi gabbho atthīti paravādino adhippāyo. Ākāsena gacchanto viya supinaṃ ākāsasupinaṃ. Taṃ abhiññānibbattaṃ maññatīti nidassanaṃ katvā dassento āha ‘‘ākāsagamanādiabhiññā viyā’’ti. Heṭṭhimānaṃ catunnaṃ vā maggānaṃ adhigamena dhammābhisamayo aggaphalādhigamena arahattappatti ca supine atthīti maññatīti yojanā.

Tissopikathāvaṇṇanā niṭṭhitā.

9. Āsevanapaccayakathāvaṇṇanā

903-905.Bījaṃ catumadhurabhāvaṃ na gaṇhātīti idaṃ sakasamayavasena vuttaṃ, parasamaye pana rūpadhammāpi arūpadhammehi samānakkhaṇā eva icchitā. Tenevāha ‘‘sabbe dhammā khaṇikā’’ti. Khaṇikattepi vā acetanesupi anindriyabaddharūpesu bhāvanāviseso labbhati, kimaṅgaṃ pana sacetanesūti dassetuṃ ‘‘yathā bījaṃ catumadhurabhāvaṃ na gaṇhātī’’ti nidassananti daṭṭhabbaṃ. Āsevento nāma koci dhammo natthi ittaratāya anavaṭṭhānatoti adhippāyo. Ittarakhaṇatāya eva pana āsevanaṃ labbhati. Kusalādibhāvena hi attasadisassa payogena karaṇīyassa punappunaṃ karaṇappavattanaṃ attasadisatāpādanaṃ vāsanaṃ vā āsevanaṃ pure paricitagantho viya pacchimassāti.

Āsevanapaccayakathāvaṇṇanā niṭṭhitā.

10. Khaṇikakathāvaṇṇanā

906-907.Pathaviyādirūpesūti anekakalāpasamudāyabhūtesu sasambhārapathavīādirūpesu. Tattha hi kesuci purimuppannesu ṭhitesu kesañci tadaññesaṃ uppādo, tato purimantaruppannānaṃ kesañci nirodho hoti ekekakalāparūpesu samānuppādanirodhattā tesaṃ. Evaṃ patiṭṭhānanti evaṃ vuttappakārena asamānuppādanirodhena pabandhena patiṭṭhānapavattīti attho. Sā panāyaṃ yathāvuttā pavatti kasmā rūpasantatiyā evāti āha ‘‘na hi rūpāna’’ntiādi. Tassattho – yadi sabbe saṅkhatadhammā samānakkhaṇā, tathā sati arūpasantatiyā viya rūpasantatiyāpi anantarādipaccayena vidhinā pavatti siyā, na cetaṃ atthi. Yadi siyā, cittakkhaṇe cittakkhaṇe pathavīādīnaṃ uppādanirodhehi bhavitabbanti.

Khaṇikakathāvaṇṇanā niṭṭhitā.

Bāvīsatimavaggavaṇṇanā niṭṭhitā.

23. Tevīsatimavaggo

1. Ekādhippāyakathāvaṇṇanā

908.Eka-saddo aññatthopi hoti ‘‘ittheke abhivadantī’’tiādīsu viya, aññattañcettha rāgādhippāyato veditabbaṃ, puthujjanassa pana sachandarāgaparibhogabhāvato āha ‘‘rāgādhippāyato aññādhippāyovāti vuttaṃ hotī’’ti. Ko pana so aññādhippāyoti? Karuṇādhippāyo. Tena vuttaṃ ‘‘karuṇādhippāyena ekādhippāyo’’ti. Ayañca nayo itthiyā jīvitarakkhaṇatthaṃ kāruññena manorathaṃ pūrentassa bodhisattassa saṃvaravināso na hotīti evaṃvādinaṃ paravādiṃ sandhāya vutto, paṇidhānādhippāyavādinaṃ pana sandhāya ‘‘eko adhippāyoti etthā’’tiādi vuttaṃ. Puttamukhadassanādhippāyopi ettheva saṅgahaṃ gatoti daṭṭhabbaṃ. Ekatobhāveti sahabhāve.

Ekādhippāyakathāvaṇṇanā niṭṭhitā.

3-7. Issariyakāmakārikākathāvaṇṇanā

910-

让我为您直译这段巴利文：
895. "在前速行刹那"是指在般涅槃心之前紧接着的前速行分的刹那。
善心论注释完毕。
3. 不动论注释
896. 因为在因的自性、所缘、相应法的所缘等方面与有分相似，所以说死亡心是"有分心"。
不动论注释完毕。
5-7. 三论注释
898-900. 他认为在母胎中就能证得阿罗汉果。因为七岁的首婆迦沙弥等人证得了阿罗汉果。对方的意思是七岁的胎儿也是存在的。如同在空中行走的梦称为空中之梦。为了说明他认为这是通过神通而生的，作为比喻说"如同空行等神通"。意思是他认为在梦中能够通过证得下面四道而有法的现观，通过证得最上果而有阿罗汉果的证得。
三论注释完毕。
9. 习行缘论注释
903-905. "种子不取四种甜味"这是依据自宗而说的，但在他宗中，色法也被认为与无色法是同一刹那的。因此说"一切法都是刹那的"。或者即使是刹那性的，在无心且不与根相系的色法中也能得到修习的殊胜，何况是有心的呢？这样理解"如同种子不取四种甜味"作为譬喻。意思是没有任何名为习行的法，因为（一切法）都是短暂的、不住的。但正是因为刹那性而有习行。因为通过善等性质使相似于自身的、应当造作的反复生起，或者使产生与自身相似，或者熏习，就像先前所熟悉的书籍对后来的（阅读）一样，这就是习行。
习行缘论注释完毕。
10. 刹那论注释
906-907. "在地等色中"是指在由多种聚集构成的具有资具的地等色中。因为在那里，当某些先生起的住时，某些其他的生起，然后某些在前际生起的灭去，因为在每一色聚中生灭是相同的。"如此安住"的意思是，以如此所说的方式，通过不同生灭的相续而有安住的转起。为什么这种所说的转起只在色相续中有？为此说"因为诸色"等。其意义是：如果一切有为法都是同一刹那的，那样的话，色相续就应该像无色相续一样有等无间缘等方式的转起，但事实并非如此。如果是这样，在每个心刹那中就应该有地等的生灭。
刹那论注释完毕。
第二十二品注释完毕。
23. 第二十三品
1. 同一意乐论注释
908. "一"字在其他地方也有（别的含义），如"某些人这样说"等处。这里的其他含义应当理解为不同于贪欲意乐，因为凡夫是带有贪欲享受的，所以说"意思是与贪欲意乐不同的意乐"。那么，什么是其他意乐呢？是悲悯意乐。因此说"以悲悯意乐而有同一意乐"。这种解释是针对那些主张菩萨为了保护女人的生命而出于悲悯满足愿望不会失去律仪的对方而说的。但是对于那些主张发愿意乐的人，则说"在'一个意乐'中"等。应当理解，想见儿子面容的意乐也包含在这里。"一性"是指俱有性。
同一意乐论注释完毕。
3-7. 自在随欲所作论注释
910-

914.Issariyenāti cittissariyena, na cetovasibhāvenāti attho. Kāmakārikaṃ yathicchitanipphādanaṃ. Issariyakāmakārikāhetūti issariyakāmakāribhāvanimittaṃ, tassa nibbattanatthanti attho. Micchādiṭṭhiyā karīyatīti micchābhiniveseneva yā kāci dukkarakārikā karīyatīti attho.

Issariyakāmakārikākathāvaṇṇanā niṭṭhitā.

8. Patirūpakathāvaṇṇanā

915-916.Mettādayo viyāti yathā mettā karuṇā muditā ca sinehasabhāvāpi arañjanasabhāvattā asaṃkiliṭṭhattā ca na rāgo, evaṃ rāgapatirūpako koci dhammo natthi ṭhapetvā mettādayo, aññacittassa siniyhanākāro rāgasseva pavattiākāroti attho. Tenevāha ‘‘rāgameva gaṇhātī’’ti. Evaṃ dosepīti ettha issādayo viya na doso dosapatirūpako koci atthīti dosameva gaṇhātīti yojetabbaṃ. Ṭhapetvā hi issādayo aññacittassa dussanākāro dosasseva pavattiākāroti.

Patirūpakathāvaṇṇanā niṭṭhitā.

9. Aparinipphannakathāvaṇṇanā

917-918.Aniccādikobhāvoti aniccasaṅkhārapaṭiccasamuppannatādiko bhāvo dhammo pakati etassāti attho. Dukkhaññeva parinipphannanti ‘‘dukkhasaccaṃ sandhāya pucchā katā, na dukkhatāmatta’’nti ayamattho viññāyati ‘‘na kevalañhi paṭhamasaccameva dukkha’’nti vacanena. Tathā sati paravādinā cakkhāyatanādīnaṃ aññesañca taṃsarikkhakānaṃ dhammānaṃ parinipphannatā nānujānitabbā siyā. Kasmā? Tesampi hi dukkhasaccena saṅgaho, na itarasaccehi. Yañhi samudayasaccato nibbattaṃ, taṃ nippariyāyato dukkhasaccaṃ , itaraṃ saṅkhāradukkhatāya dukkhanti imamatthaṃ dassento ‘‘na kevalañhī’’tiādimāha. Tattha na hi anupādinnānīti iminā cakkhāyatanādīnaṃ samudayasaccena saṅgahābhāvamāha. Lokuttarānīti iminā nirodhamaggasaccehi. Yadi evamettha yutti vattabbā, kimettha vattabbaṃ? Sabhāvo hesa paravādivādassa, yadidaṃ pubbenāparamasaṃsandanaṃ. Tathā hi so viññūhi paṭikkhitto. Tathā ceva taṃ amhehi tattha tattha vibhāvitaṃ. Etanti ‘‘rūpaṃ aparinipphannaṃ, dukkhaññeva parinipphanna’’nti yadetaṃ tayā vuttaṃ, etaṃ no vata re vattabbe. Kasmā? Rūpassa ca dukkhattā. Rūpañhi aniccaṃ dukkhādhiṭṭhānañca. Tena vuttaṃ ‘‘yadaniccaṃ taṃ dukkhaṃ. Saṃkhittena pañcupādānakkhandhā dukkhā’’ti ca.

Aparinipphannakathāvaṇṇanā niṭṭhitā.

Tevīsatimavaggavaṇṇanā niṭṭhitā.

Kathāvatthupakaraṇa-anuṭīkā samattā.

Namo tassa bhagavato arahato sammāsambuddhassa

Yamakapakaraṇa-anuṭīkā

Ganthārambhavaṇṇanā

Saṅkhepenevāti uddeseneva. Yaṃ ‘‘mātikāṭhapana’’nti vuttaṃ. Dhammesūti khandhādidhammesu kusalādidhammesu ca. Aviparītato gahitesu dhammesu mūlayamakādivasena pavattiyamānā desanā veneyyānaṃ nānappakārakosallāvahā pariññākiccasādhanī ca hoti, na viparītatoti āha ‘‘viparītaggahaṇaṃ…pe… āraddha’’nti. Etena kathāvatthupakaraṇadesanānantaraṃ yamakapakaraṇadesanāya kāraṇamāha. Tattha viparītaggahaṇanti puggalapariggahaṇādimicchāgāhaṃ. Dhammapuggalokāsādinissayānanti ‘‘ye keci kusalā dhammā, sabbe te kusalamūlā’’tiādinā (yama. 1.mūlayamaka.1) dhamme, ‘‘yassa rūpakkhandho uppajjati, tassa vedanākkhandho uppajjatī’’tiādinā (yama. 1.khandhayamaka.50) puggalaṃ ‘‘yattha rūpakkhandho uppajjati, tattha vedanākkhandho uppajjatī’’tiādinā (yama. 

让我为您直译这段巴利文：
914. "以自在"是指以心的自在，意思是不是以心得自在。"随欲所作"是指随愿完成。"因自在随欲所作"是指以自在随欲而作为因，意思是为了产生那个。"由邪见而作"意思是由邪执而作任何难行的修行。
自在随欲所作论注释完毕。
8. 似相论注释
915-916. "如慈等"意思是，就像慈、悲、喜虽然有爱念的本质，但因为没有染著的本质且不杂染，所以不是贪欲，同样除了慈等之外没有任何似贪的法，其他心的爱着行相只是贪欲的活动形态。因此说"只取贪欲"。"在嗔等中也是如此"，在这里应当理解为：就像嫉妒等不是嗔，没有任何似嗔的东西，所以只取嗔。因为除了嫉妒等之外，其他心的嗔恚行相只是嗔的活动形态。
似相论注释完毕。
9. 非圆成论注释
917-918. "无常等的状态"意思是以无常、行、缘起等为自性的状态或法。"只有苦是圆成"，通过"不仅仅第一谛是苦"这句话，理解为"问题是针对苦谛而提出的，不是仅仅指苦性"。如果是这样，对方就不应承认眼处等和其他相似的法是圆成的。为什么？因为这些也都包含在苦谛中，而不是其他诸谛。因为凡是从集谛所生的，那无疑就是苦谛，其他则因行苦性而是苦，为了显示这个意思而说"不仅仅"等。其中，通过"因为非所执取的"这句话说明眼处等不被集谛所包含。通过"出世间的"说明（不被）灭道二谛（所包含）。如果是这样，这里应该说什么道理呢？这就是对方论点的本质，也就是前后不相符。因此它被智者们否定。我们也在各处详细解释了这点。"这个"是指你所说的"色是非圆成的，只有苦是圆成的"，这个确实不应该这样说。为什么？因为色也是苦。因为色是无常且以苦为基础。因此说"凡是无常的就是苦。简而言之，五取蕴是苦"。
非圆成论注释完毕。
第二十三品注释完毕。
论事书复注完毕。
礼敬彼世尊、阿罗汉、正等正觉者
双论书复注
著作开始注释
"仅以略说"是指仅以列举。这就是所说的"安立母句"。"在诸法中"是指在蕴等诸法和善等诸法中。对于正确理解的法，通过根双论等方式进行的教说能带给所化众生各种善巧并成就遍知的作用，而对于错误理解则不然，所以说"为了破除错误理解......而开始"。由此说明在论事书教说之后进行双论书教说的理由。其中"错误理解"是指执取人等的邪执。"依于法、补特伽罗、处所等"是指如"任何善法，都是善根"等方式（依于）法，如"对于色蕴生起者，其受蕴生起"等方式（依于）补特伽罗，如"在何处色蕴生起，在彼处受蕴生起"等方式（依于）处所。

1.khandhayamaka.51) okāsaṃ nissāya ārabbha pavattānaṃ. Ādi-saddena puggalokāsauppādanirodhatadubhayapariññādīnaṃ saṅgaho daṭṭhabbo. Sanniṭṭhānasaṃsayānanti pāḷigatipaṭivacanasarūpadassanapaṭikkhipanapaṭisedhananayehi yathāpucchitassa atthassa nicchayakaraṇaṃ sanniṭṭhānaṃ, tadabhāvato saṃsayanaṃ saṃsayo. Tesaṃ sanniṭṭhānasaṃsayānaṃ.

Kāmañcettha dhammapaṭiggāhakānaṃ saṃsayapubbakaṃ sanniṭṭhānanti paṭhamaṃ saṃsayo vattabbo, desentassa pana bhagavato sanniṭṭhānapubbako saṃsayoti dassanatthaṃ ayaṃ padānukkamo kato. Sabbañhi pariññeyyaṃ hatthāmalakaṃ viya paccakkhaṃ katvā ṭhitassa dhammasāmino na katthaci saṃsayo, vissajjetukāmatāya pana vineyyajjhāsayagataṃ saṃsayaṃ dassento saṃsayitavasena pucchaṃ karotīti evaṃ vissajjanapucchanavasena na sanniṭṭhānasaṃsayā labbhantīti ayamattho dassito, nicchitasaṃsayadhammavaseneva panettha sanniṭṭhānasaṃsayā veditabbā. Tenāha aṭṭhakathāyaṃ ‘‘kusalesu kusalā nu kho, na nu kho kusalāti sandehābhāvato’’tiādi. Teneva ca ‘‘sanniṭṭhānasaṃsayāna’’nti, ‘‘sanniṭṭhānasaṃsayavasenā’’ti ca paṭhamaṃ sanniṭṭhānaggahaṇaṃ kataṃ.

Tanti yamakapakaraṇaṃ. Tassa ye samayādayo vattabbā, te kathāvatthupakaraṇadesanānantaro desanāsamayo, tāvatiṃsabhavanameva desanādeso, kusalākusalamūlādiyamakākārena desanāti vibhāgato ‘‘saṅkhepenevā’’tiādigāthāhi vibhāvitā nimittena saddhiṃ saṃvaṇṇanapaṭiññā cāti imamatthaṃ dassento ‘‘samayadesadesanāvasenā’’tiādimāha. Nimittañhetaṃ idha saṃvaṇṇanāya, yadidaṃ kamānuppatti āgatabhāravāhitā ca paṇḍitānaṃ paṇḍitakiccabhāvato. Tattha anuppattaṃ dassetvāti sambandho.

Tatthāti tasmiṃ samayādidassane. Yamanaṃ uparamananti yamo maraṇanti āha ‘‘jātiyā sati maraṇaṃ hotīti…pe… visayo’’ti. Tattha yathā ‘‘jātiyā sati maraṇaṃ hotī’’ti jāti yamassa visayo, evaṃ ‘‘upādānakkhandhesu santesu maraṇaṃ hotī’’ti upādānakkhandhā yamassa visayoti yojetabbaṃ. Te hi maraṇadhamminoti. Anuppattamaraṇaṃyeva kibbisakārinaṃ puggalaṃ yamapurisā vividhā kammakāraṇā karonti, na appattamaraṇanti maraṇaṃ yamassa visayo vutto. Āṇāpavattiṭṭhānanti idaṃ visaya-saddassa atthavacanaṃ. Desaṃ vāti kāmādidhātuttayadesaṃ sandhāyāha. Dhātuttayissaro hi maccurājā. Pañcānantariyāni aññasatthāruddeso ca, tena vā saddhiṃ pañca verāni cha abhabbaṭṭhānāni. Āvattāti padakkhiṇāvattā. Tanuruhāti lomā.

Ganthārambhavaṇṇanā niṭṭhitā.

1. Mūlayamakaṃ

Uddesavāravaṇṇanā



让我为您直译这段巴利文：
依于处所、围绕处所而转起的（教说）。通过"等"字应当理解包括补特伽罗、处所、生灭、双重遍知等。"决定与疑惑"中，决定是通过经文流程、反问、自性显示、否定、遮止等方式对所问义理的确定，疑惑是由于缺乏这种确定而产生的怀疑。这些就是决定与疑惑。
虽然在这里，对于接受法的人来说是先有疑惑后有决定，但是为了显示对于说法的世尊来说是先有决定后有疑惑，所以作这样的词序。因为对于法主而言，一切应遍知的就像手中的庵摩罗果那样明显，没有任何疑惑，但是因为想要解答，所以显示所化机的疑惑而作疑问。这样通过解答和提问的方式来获得决定与疑惑的意思已经显示了，但在这里应当理解决定与疑惑是依据已决定和可疑惑的法。因此在注释中说"因为对于诸善法是否为善没有怀疑"等。正因如此，首先说"决定与疑惑"和"依据决定与疑惑"时采用决定在先。
"那个"是指双论书。关于它应当说的时节等，即在论事书教说之后的教说时节，在三十三天为教说处所，以善不善根等双论的方式为教说，这些通过分别而用"仅以略说"等偈颂显示，以及与因缘一起的注释承诺，为了显示这个意义而说"依据时节、处所、教说"等。因为这是这里注释的因缘，也就是次第生起和担负重任，因为这是智者的智者之事。其中"显示已到达"是关联语。
"在那里"是指在那时节等的显示中。"约束、止息"是死亡，所以说"有生则有死......境界"。其中，如同"有生则有死"中生是约束的境界，同样"有取蕴则有死"中取蕴是约束的境界，应当如此理解。因为它们是必死之法。死亡已至的作恶者才会被阎魔使者施以各种刑罚，未至死亡则不会，所以说死亡是约束的境界。"权力运作处"是对境界一词的意义解释。"或处"是指欲界等三界处，因为死王是三界之主。五无间罪和归依其他师，或者与此相关的五种过失是六种不能之处。"旋转"是向右旋转。"体毛"是毛发。
著作开始注释完毕。
1. 根双论
列举品注释

1.Yamakasamūhassāti mūlayamakādikassa yamakasamūhassa. Mūlayamakādayo hi pakaraṇāpekkhāya avayavabhūtāpi niccāvayavāpekkhāya yamakasamūhoti vutto. Tenāha ‘‘taṃsamūhassa ca sakalassa pakaraṇassā’’ti.

Kusalākusalamūlavisesānanti dutiyapucchāya vuttānaṃ saṃsayapadasaṅgahitānaṃ kusalasaṅkhātānaṃ, tathā paṭhamapucchāya vuttānaṃ kusalamūlasaṅkhātānaṃ visesānaṃ atthayamakabhāvassa vuttattāti yojanā. Yathā hi paṭhamapucchāya visesavantabhāvena vuttāyeva kusaladhammā dutiyapucchāyaṃ visesabhāvena vuttā, evaṃ paṭhamapucchāyaṃ visesabhāvena vuttāyeva kusalamūladhammā dutiyapucchāyaṃ visesavantabhāvena vuttā. Vattuvacanicchāvasena hi dhammānaṃ visesavisesavantatāvibhāgā hontīti. Kusalamūlakusalavisesehi saṃsayitapadasaṅgahitehi kusalakusalamūlānaṃ visesavantānanti adhippāyo. Ettha ca visesavantāpekkhavisesavasena paṭhamo atthavikappo vutto, dutiyo pana visesāpekkhavisesavantavasenāti ayametesaṃ viseso. Tenāha ‘‘ñātuṃ icchitānaṃ hī’’tiādi.

Tattha ñātuṃ icchitānanti pucchāya visayabhūtānanti attho. Visesānanti kusalakusalamūlavisesānaṃ. Visesavantāpekkhānanti kusalamūlakusalasaṅkhātehi visesavantehi sāpekkhānaṃ. Visesavatanti kusalamūlakusalānaṃ. Visesāpekkhānanti kusalakusalamūlavisesehi sāpekkhānaṃ. Etthāti etasmiṃ mūlayamake. Padhānabhāvoti paṭhamavikappe tāva saṃsayitappadhānattā pucchāya visesānaṃ padhānabhāvo veditabbo. Te hi saṃsayitānaṃ visesavantoti. Dutiyavikappe pana visesā nāma visesavantādhīnāti visesavantānaṃ tattha padhānabhāvo daṭṭhabbo. Dvinnaṃ pana ekajjhaṃ padhānabhāvo na yujjati. Sati hi appadhāne padhānaṃ nāma siyā. Tenāha ‘‘ekekāya pucchāya ekeko eva attho saṅgahito hotī’’ti. Evañcetaṃ sampaṭicchitabbaṃ, aññathā vinicchitavisesitabbabhāvehi idha padhānabhāvo na yujjatevāti. Na dhammavācakoti na sabhāvadhammavācako. Sabhāvadhammopi hi atthoti vuccati ‘‘gambhīrapaññaṃ nipuṇatthadassi’’ntiādīsu (su. ni. 178). ‘‘Hetuphale ñāṇaṃ atthapaṭisambhidā’’tiādīsu (vibha. 720) attha-saddassa hetuphalavācakatā daṭṭhabbā. Ādi-saddenassa ‘‘atthābhisamayā’’tiādīsu (saṃ. ni. 1.129) āgatā hitādivācakatā saṅgayhati. Tenevāti pāḷiatthavācakattā eva.

Tīṇipi padānīti ettha pi-saddo samuccayattho, samuccayo ca tulyayoge siyā. Kiṃ nāma-padena anavasesato kusalādīnaṃ saṅgahoti āsaṅkāya tadāsaṅkānivattanatthamāha ‘‘tīṇipi…pe… saṅgāhakatta’’nti. Tattha saṅgāhakattamattanti matta-saddo visesanivattiatthoti. Tena nivattitaṃ visesaṃ dassetuṃ ‘‘na niravasesasaṅgāhakatta’’nti vuttaṃ. Na hi rūpaṃ nāma-padena saṅgayhati. Kusalādiyeva nāmanti niyamo daṭṭhabbo, na nāmaṃyeva kusalādīti imameva ca niyamaṃ sandhāyāha ‘‘kusalādīnaṃ saṅgāhakattamattameva sandhāya vutta’’nti. Yadipi nāma-padaṃ na niravasesakusalādisaṅgāhakaṃ, kusalādisaṅgāhakaṃ pana hoti, tadatthameva ca taṃ gahitanti nāmassa kusalattikapariyāpannatā vuttāti dassento āha ‘‘kusalādi…pe… vutta’’nti.

Uddesavāravaṇṇanā niṭṭhitā.

Niddesavāravaṇṇanā



让我为您直译这段巴利文：
1. "双论总集"是指从根双论等开始的双论集。因为根双论等虽然对于论书来说是部分，但对于恒常部分来说是双论集。因此说"对于那个总集和整个论书"。
"善不善根的差别"意思是：因为已说明在第二问中所说的包含在疑惑词中的被称为善的，以及在第一问中所说的被称为善根的差别的义双论性质。因为如同在第一问中作为具差别而说的善法，在第二问中作为差别而说，同样在第一问中作为差别而说的善根法，在第二问中作为具差别而说。因为诸法的差别和具差别的区分是依据说者的语言意愿而有的。意思是与包含在疑惑词中的善根善差别相关的善与善根的具差别者。在这里，第一种义理解释是依据具差别所对应的差别而说的，第二种则是依据差别所对应的具差别而说的，这就是它们的区别。因此说"对于想要了知的"等。
其中"想要了知的"意思是问题的对象。"差别"是善不善根的差别。"对应具差别者"是与被称为善根善的具差别者相关的。"具差别"是善根与善的。"对应差别者"是与善不善根差别相关的。"在这里"是在这根双论中。"主要性"首先在第一解释中，由于问题以疑惑为主，应当理解差别的主要性。因为它们是疑惑者的具差别。但在第二解释中，所谓差别是依赖于具差别者的，所以应当看到在那里具差别者的主要性。但两者不能同时具有主要性。因为有非主要才能有所谓的主要。因此说"在每一个问题中只包含一个义"。这应当如此接受，否则这里的主要性就不适合于已决定和应区别的性质。"非法词"是非自性法词。因为自性法也被称为义，如"见微妙义的深慧者"等。在"因果智为义无碍解"等中，应当看到义字表示因果的含义。通过"等"字包含在"义的现观"等中所说的利益等含义。"正因如此"是因为表达经文的意义。
"三个词"中的"也"字是总括义，总括应在相等的结合中。为了遣除"通过名字词是否完全包含善等"这样的疑虑而说"三个词......因为包含"。其中"仅仅包含"的"仅仅"字是为了遣除特殊性。为了显示所遣除的特殊性而说"不是完全包含"。因为色不被名字词所包含。应当看到只有善等是名的限定，而不是名只是善等，正是针对这个限定而说"只是就包含善等而说的"。虽然名字词不是完全包含善等的，但是它包含善等，而且正是为此而取用它，所以说名属于善等三法，为了显示这点而说"善等......说"。
列举品注释完毕。
解说品注释

52.Dutiyayamaketi ekamūlayamake. Evamidhāpīti yathā ekamūlayamake ‘‘ye keci kusalā’’icceva pucchā āraddhā, evaṃ idhāpi aññamaññamūlayamakepi ‘‘ye keci kusalā’’icceva pucchā ārabhitabbā siyā. Kasmā? Purimayamaka…pe… appavattattāti. Idañca dutiyayamakassa tathā appavattattā vuttaṃ, tatiyayamakaṃ pana tatheva pavattaṃ. Kecīti padakārā. Te hi yathā paṭhamadutiyayamakesu purimapucchā eva parivattanavasena pacchimapucchā katāti pacchimapucchāya purimapucchā samānā ṭhapetvā paṭilomabhāvaṃ, na tathā aññamaññayamake. Tattha hi dvepi pucchā aññamaññavisadisā. Yadi tatthāpi dvīhipi pucchāhi sadisāhi bhavitabbaṃ , ‘‘ye keci kusalā’’ti paṭhamapucchā ārabhitabbā, pacchimapucchā vā ‘‘sabbe te dhammā kusalamūlena ekamūlā’’ti vattabbā siyā. Evaṃ pana avatvā paṭhamadutiyayamakesu viya purimapacchimapucchā sadisā akatvā tatiyayamake tāsaṃ visadisatā ‘‘ye keci kusalā’’ti anāraddhattā, tasmā paṭilomapucchānurūpāya anulomapucchāya bhavitabbanti imamatthaṃ sandhāya ‘‘ye keci kusalāti apucchitvā’’ti vuttanti vadanti.

Atthavasenāti sambhavantānaṃ nicchitasaṃsayitānaṃ atthānaṃ vasena. Tadanurūpāyāti tassā purimapucchāya atthato byañjanato ca anucchavikāya. Purimañhi apekkhitvā pacchimāya bhavitabbaṃ. Tenāti tasmā. Yasmā anulome saṃsayacchede jātepi paṭilome saṃsayo uppajjati, yadi na uppajjeyya, paṭilomapucchāya payojanameva na siyā, tasmā na pacchimapucchānurūpā purimapucchā, atha kho vuttanayena purimapucchānurūpā pacchimapucchā, tāya ca anurūpatāya atthādivasena dvinnaṃ padānaṃ sambandhattā atthādiyamakatā vuttā. Desanākkamato cettha anulomapaṭilomatā veditabbā ‘‘kusalā kusalamūlā’’ti vatvā ‘‘kusalamūlā kusalā’’ti ca vuttattā. Sesayamakesupi eseva nayo. Visesavantavisesa, visesavisesavantaggahaṇato vā idha anulomapaṭilomatā veditabbā. Paṭhamapucchāyañhi ye dhammā visesavanto, te nicchayādhiṭṭhāne katvā dassento ‘‘ye keci kusalā dhammā’’ti vatvā tesu yasmiṃ viseso saṃsayādhiṭṭhāno, taṃdassanatthaṃ ‘‘sabbe te kusalamūlā’’ti pucchā katā. Dutiyapucchāyaṃ pana tappaṭilomato yena visesena te visesavanto, taṃ visesaṃ sanniṭṭhānaṃ katvā dassento ‘‘ye vā pana kusalamūlā’’ti vatvā te visesavante saṃsayādhiṭṭhānabhūte dassetuṃ ‘‘sabbe te dhammā kusalā’’ti pucchā katā. Aniyatavatthukā hi sanniṭṭhānasaṃsayā anekajjhāsayattā sattānaṃ.


让我为您直译这段巴利文：
52. "在第二双论中"是指在一根双论中。"在这里也是如此"意思是：如同在一根双论中以"任何善法"开始问题，同样在这里的相互根双论中也应该以"任何善法"来开始问题。为什么？因为前双论......不转起。这是因为第二双论如此不转起而说的，但第三双论却如此转起。"某些"是指造词者。他们认为，如同在第一、第二双论中，前问题通过转变方式而成为后问题，所以后问题与前问题相同，除了相反的性质之外；但在相互双论中不是这样。因为在那里两个问题是相互不同的。如果在那里也应该用两个相似的问题，就应该以"任何善法"开始第一问题，或者后问题应该说"一切那些法都与善根一根"。但是没有这样说，而是像在第一、第二双论中那样，不使前后问题相似，在第三双论中它们的不相似性是因为没有以"任何善法"开始，所以应该有与相反问题相应的顺问题，针对这个意思而说"不问'任何善法'"。
"依据义"是依据可能的已确定和可疑惑的诸义。"与其相应"是指与那前问题在义和文字上相适应。因为后问题应该依照前问题。"因此"是因为这个原因。因为即使在顺序中断除疑惑，在逆序中疑惑也会生起，如果不会生起，相反问题就没有用处了，所以不是后问题相应于前问题，而是如前所说前问题相应于后问题，由于这种相应性，两个词在义等方面有关联，所以说是义等双论性。在这里应当理解顺逆性是依教说次第，因为说了"善法是善根"之后又说"善根是善法"。在其他双论中也是这个道理。或者应当理解这里的顺逆性是从取具差别和差别，差别和具差别来看。因为在第一问题中，把那些具差别的法作为确定的基础而显示，说"任何善法"之后，为了显示其中哪个差别是以疑惑为基础的，而作"一切那些是善根吗"的问题。但在第二问题中，与此相反，把使它们成为具差别者的那个差别作为确定而显示，说"或者任何善根"之后，为了显示那些作为疑惑基础的具差别者，而作"一切那些法是善吗"的问题。因为由于众生有多种意乐，所以确定和疑惑是不确定对象的。


Imināpi byañjanenāti ‘‘ye keci kusalamūlena ekamūlā’’ti imināpi vākyena. Evaṃ na sakkā vattunti yenādhippāyena vuttaṃ, tamevādhippāyaṃ vivarati ‘‘na hī’’tiādinā. Tattha tenevāti kusalabyañjanatthassa kusalamūlena ekamūlabyañjanatthassa bhinnattā eva. Vissajjananti vibhajanaṃ . Itarathāti kusalamūlena ekamūlabyañjanena pucchāya katāya. Tāni vacanānīti kusalavacanaṃ kusalamūlena ekamūlavacanañca. Kusalacittasamuṭṭhānarūpavasena cassa abyākatadīpanatā daṭṭhabbā. Etthāti ‘‘imināpi byañjanena tassevatthassa sambhavato’’ti etasmiṃ vacane. Ye keci kusalā…pe… sambhavatoti etena kusalānaṃ kusalamūlena ekamūlatāya byabhicārābhāvaṃ dasseti. Tenevāha ‘‘na hi…pe… santī’’ti. Vuttabyañjanatthassevasambhavatoti hi iminā avuttabyañjanatthassa sambhavābhāvavacanena svāyamadhippāyamattho vibhāvito. Yathā hi kusalamūlena ekamūlabyañjanattho kusalabyañjanatthaṃ byabhicarati, na evaṃ taṃ kusalabyañjanattho. Kathaṃ katvā codanā, kathañca katvā parihāro? Kusalamūlena ekamūlā kusalā evāti codanā katā, kusalamūlena ekamūlā eva kusalāti pana parihāro pavattoti veditabbaṃ. Dutiyayamake viya apucchitvāti ‘‘ye keci kusalā’’ti apucchitvā. Kusalamūlehīti kusalehi mūlehi. Teti kusalamūlena ekamūlā.

Ekato uppajjantīti ettha iti-saddo ādiattho pakārattho vā. Tena ‘‘kusalamūlāni ekamūlāni ceva aññamaññamūlāni cā’’tiādipāḷisesaṃ dasseti. Yaṃ sandhāya ‘‘heṭṭhā vuttanayeneva vissajjanaṃ kātabbaṃ bhaveyyā’’ti vuttaṃ. Tattha heṭṭhāti anulomapucchāvissajjane. Vuttanayenāti ‘‘mūlāni yāni ekato uppajjantī’’tiādinā vuttanayena. Tampīti ‘‘kusalamūlenā’’tiādi aṭṭhakathāvacanampi. Tathāti tena pakārena, anulomapucchāyaṃ viya vissajjanaṃ kātabbaṃ bhaveyyāti iminā pakārenāti attho. Yena kāraṇena ‘‘na sakkā vattu’’nti vuttaṃ, taṃ kāraṇaṃ dassetuṃ ‘‘ye vā panā’’tiādimāha. Tattha ‘‘āmantā’’icceva vissajjanena bhavitabbanti ‘‘sabbe te dhammā kusalā’’ti pucchāyaṃ viya ‘‘sabbe te dhammā kusalamūlena ekamūlā’’ti pucchitepi paṭivacanavissajjanameva labbhati, na anulomapucchāyaṃ viya sarūpadassanavissajjanaṃ vibhajitvā dassetabbassa abhāvato. Ye hi dhammā kusalamūlena ekamūlā, na te dhammā kusalamūlena aññamaññamūlāva. Ye pana kusalamūlena aññamaññamūlā, te kusalamūlena ekamūlāva. Tenāha ‘‘na hi…pe… vibhāgo kātabbo bhaveyyā’’ti.


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"通过这个文句"是指通过"任何与善根一根"这个句子。"这样不能说"，为了解释以什么意图而说这句话，用"因为不"等来说明其意图。其中"正因如此"是因为善的文句义与善根一根的文句义不同。"解答"是分别。"另外"是指用善根一根的文句作问题时。"那些语词"是指善的语词和善根一根的语词。应当理解它通过善心所生色的方式来说明无记。"在这里"是指在"通过这个文句也有那个意义"这句话中。"任何善法......有可能"通过这个显示善法与善根一根性没有偏离。因此说"因为不......存在"。因为通过"只有所说文句的意义有可能"这句话，由于说明未说文句的意义不可能，这个意思就被显明了。因为如同善根一根的文句义偏离善的文句义，善的文句义却不是这样。如何作责难，如何作解释？应当理解：作"与善根一根的就是善"的责难，而解释则是"善的就是与善根一根的"。"不问如第二双论"是指不问"任何善法"。"以善根"是以善的诸根。"那些"是与善根一根的。
"一起生起"中的"iti"字是表示开始或种类。由此显示"善根既是一根又是相互根"等余下的经文。关于这点说"应该依照前面所说的方式作解答"。其中"前面"是指在顺问题的解答中。"所说的方式"是指通过"诸根一起生起"等所说的方式。"那个也"是指"以善根"等注释语也。"如此"是指以那种方式，意思是应该像在顺问题中那样作解答。为了显示说"不能说"的理由，而说"或者任何"等。其中"应该只是'是的'这样的解答"是指像在"一切那些法是善吗"的问题中那样，即使问"一切那些法是与善根一根吗"，也只得到反答的解答，不像在顺问题中那样得到显示自性的解答，因为没有需要分别显示的。因为凡是与善根一根的法，那些法不都是与善根相互根的；但是凡是与善根相互根的，那些都是与善根一根的。因此说"因为不......应该作区分"。


Tattha yenāti yena aññamaññamūlesu ekamūlassa abhāvena. Yatthāti yasmiṃ ñāṇasampayuttacittuppāde. Aññamaññamūlakattā ekamūlakattā cāti adhippāyo. Dvinnaṃ dvinnañhi ekekena aññamaññamūlakatte vutte tesaṃ ekekena ekamūlakattampi vuttameva hoti samānattho ekasaddoti katvā. Tenevāha ‘‘yattha pana…pe… na ekamūlānī’’ti. Tayidaṃ micchā, dvīsupi ekekena itarassa ekamūlakattaṃ sambhavati evāti. Tenāha ‘‘etassa gahaṇassa nivāraṇattha’’ntiādi. ‘‘Ye dhammā kusalamūlena aññamaññamūlā, te kusalamūlena ekamūlā’’ti imamatthaṃ vibhāventena idha ‘‘āmantā’’ti padena yattha dve mūlāni uppajjanti, tattha ekekena itarassa ekamūlakattaṃ pakāsitamevāti āha ‘‘āmantāti imināva vissajjanena taṃgahaṇanivāraṇato’’ti . Nicchitattāti ettha ekato uppajjamānānaṃ tiṇṇannaṃ tāva mūlānaṃ nicchitaṃ hotu aññamaññekamūlakattaṃ, dvinnaṃ pana kathanti āha ‘‘aññamaññamūlānaṃ hī’’tiādi. Samānamūlatā evāti avadhāraṇena nivattitatthaṃ dassetuṃ ‘‘na aññamaññasamānamūlatā’’ti vuttaṃ. Tena aññamaññamūlānaṃ samānamūlatāmattavacanicchāya ekamūlaggahaṇaṃ, na tesaṃ aññamaññapaccayatāvisiṭṭhasamānamūlatādassanatthanti imamatthaṃ dasseti. Dvinnaṃ mūlānanti dvinnaṃ ekamūlānaṃ ekato uppajjamānānaṃ. Yathā tesaṃ samānamūlatā, taṃ dassetuṃ ‘‘tesu hī’’tiādi vuttaṃ. Taṃmūlehi aññehīti itaramūlehi mūladvayato aññehi sahajātadhammehi.

Idāni yena adhippāyena paṭilome ‘‘kusalā’’icceva pucchā katā, na ‘‘kusalamūlena ekamūlā’’ti, taṃ dassetuṃ ‘‘aññamaññamūlatte pana…pe… katāti daṭṭhabba’’nti āha. Na hi kusalamūlena aññamaññamūlesu kiñci ekamūlaṃ na hotīti vuttovāyamattho. Mūlayuttatameva vadati, na mūlehi ayuttanti adhippāyo. Aññathā pubbenāparaṃ virujjheyya. Tenevāti mūlayuttatāya eva vuccamānattā. Ubhayatthāpīti aññamaññamūlā ekamūlāti dvīsupi padesu. ‘‘Kusalamūlenā’’ti vuttaṃ, kusalamūlena sampayuttenāti hi attho. Yadi ubhayampi vacanaṃ mūlayuttatameva vadati, atha kasmā anulomapucchāyameva ekamūlaggahaṇaṃ kataṃ, na paṭilomapucchāyanti ubhayatthāpi taṃ gahetabbaṃ na vā gahetabbaṃ. Evañhi mūlekamūlayamakadesanāhi ayaṃ aññamaññayamakadesanā samānarasā siyāti codanaṃ manasi katvā āha ‘‘tatthā’’tiādi.


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其中"以什么"是指以相互根中缺乏一根。"在何处"是指在哪个智相应心生起中。意思是因为相互根性和一根性。因为当说两两之中的每一个是相互根时，也就是说它们每一个是一根，因为"一"字的意义是相同的。因此说"但在何处......不是一根"。这是错误的，因为在两者中每一个都可能是其他的一根。因此说"为了遮止这个执取"等。为了显明"凡是与善根相互根的法，那些是与善根一根的"这个意义，通过这里的"是的"这个词，显示在有两根生起的地方，一一都表明了是其他的一根性，所以说"因为以'是的'这个解答遮止那个执取"。"因为已确定"在这里，先让一起生起的三根的相互一根性是确定的，但两根如何呢？为此说"因为相互根"等。"仅是相同根性"通过限定词来显示所遮遣的义，所以说"不是相互相同根性"。由此显示取一根是因为想要说明相互根的仅仅相同根性，不是为了显示它们以相互缘性为特征的相同根性的意思。"两根"是指两个一起生起的一根。为了显示它们如何是相同根性，所以说"因为在它们中"等。"以那些根的其他"是指以与两根之外的俱生法的其他根。
现在为了显示以什么意图在逆序中只作"善"的问题，而不是"与善根一根"，所以说"但在相互根性......应当看作是这样作的"。因为已说明在与善根相互根中没有任何不是一根的。意思是只说与根相应，不说与根不相应。否则就会与前后矛盾。"正因如此"是因为只说与根相应性。"在两处"是指在相互根和一根两个词中。说"以善根"，因为意思是与善根相应。如果两种说法都只说与根相应，那么为什么只在顺问题中取一根，而不在逆问题中取呢？这样的话，在两处都应该取或都不应该取。因为这样的话，这个相互双论的教说就会与根一根双论的教说有相同的味道。考虑到这个责难而说"在那里"等。


Tattha tatthāti tasmiṃ aññamaññayamake. Yadipi ekamūlā aññamaññamūlāti idaṃ padadvayaṃ vuttanayena mūlayuttatameva vadati, tathāpi sāmaññavisesalakkhaṇe attheva bhedoti dassetuṃ ‘‘mūlayogasāmaññe’’tiādi vuttaṃ. Samūlakānaṃ samānamūlatā ekamūlattanti ekamūlavacanaṃ tesu avisesato mūlasabbhāvamattaṃ vadati, na aññamaññamūlasaddo viya mūlesu labbhamānaṃ visesaṃ, na ca sāmaññe nicchayo visese saṃsayaṃ vidhamatīti imamatthamāha ‘‘mūlayogasāmaññe…pe… pavattā’’ti iminā. Visese pana nicchayo sāmaññe saṃsayaṃ vidhamanto eva pavattatīti āha ‘‘mūlayogavisese pana…pe… nicchitameva hotī’’ti. Tasmāti vuttasseva tassa hetubhāvena parāmasanaṃ, visesanicchayeneva avinābhāvato, sāmaññassa nicchitattā tattha vā saṃsayābhāvatoti attho. Tenāha ‘‘ekamūlāti pucchaṃ akatvā’’ti. Kusalabhāvadīpakaṃ na hotīti kusalabhāvasseva dīpakaṃ na hoti tadaññajātikassapi dīpanato. Tenāha ‘‘kusalabhāve saṃsayasabbhāvā’’ti. Aññamaññamūlavacananti kevalaṃ aññamaññamūlavacananti adhippāyo. Kusalādhikārassa anuvattamānattāti iminā ‘‘sabbe te dhammā kusalā’’ti kusalaggahaṇe kāraṇamāha. Ekamūlaggahaṇe hi payojanābhāvo dassito, kusalassa vasena cāyaṃ desanāti.

53-61.Mūlanaye vutte eva attheti mūlanaye vutte eva kusalādidhamme. Kusalādayo hi sabhāvadhammā idha pāḷiatthatāya atthoti vutto. Kusalamūlabhāvena, mūlassa visesanena, mūlayogadīpanena ca pakāsetuṃ. Kusalamūlabhūtā mūlā kusalamūlamūlāti samāsayojanā. Mūlavacanañhi nivattetabbagahetabbasādhāraṇaṃ. Akusalābyākatāpi mūladhammā atthīti kusalamūlabhāvena mūladhammā visesitā. Mūlaggahaṇena ca mūlavantānaṃ mūlayogo dīpito hoti. Samānena mūlena, mūlassa visesanena, mūlayogadīpanena ca pakāsetuṃ ‘‘ekamūlamūlā’’ti, aññamaññassa mūlena mūlabhāvena, mūlassa visesanena, mūlayogadīpanena ca pakāsetuṃ ‘‘aññamaññamūlamūlā’’ti mūlamūlanayo vuttoti yojanā. Tīsupi yamakesu yathāvuttavisesanamevettha pariyāyantaraṃ daṭṭhabbaṃ.

Mūlayogaṃdīpetunti mūlayogameva padhānaṃ sātisayañca katvā dīpetunti adhippāyo. Yathā hi kusalāni mūlāni etesanti kusalamūlakānīti bāhiratthasamāse mūlayogo padhānabhāvena vutto hoti, na evaṃ ‘‘kusalasaṅkhātā mūlā kusalamūlā’’ti kevalaṃ, ‘‘kusalamūlamūlā’’ti savisesanaṃ vā vutte uttarapadatthappadhānasamāse. Tenāha ‘‘aññapadattha…pe… dīpetu’’nti. Vuttappakārovāti ‘‘kusalamūlabhāvena mūlassa visesanenā’’tiādinā mūlamūlanaye ca, ‘‘aññapadatthasamāsantena ka-kārenā’’tiādinā mūlakanaye ca vuttappakāro eva. Vacanapariyāyo mūlamūlakanaye ekajjhaṃ katvā yojetabbo.

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其中"在那里"是指在那相互双论中。虽然"一根"和"相互根"这两个词如前所说只说明与根相应，但是为了显示在共相和别相上确实有区别，所以说"在根相应的共相"等。同根者的相同根性是一根性，所以一根这个词对它们只说明根的一般存在，不像相互根这个词那样说明在诸根中得到的特殊性，而且共相的确定不能消除别相的疑惑，为了表达这个意思而说"在根相应的共相......转起"。但是别相的确定却能消除共相的疑惑，所以说"但在根相应的别相......就是确定的"。"因此"是把前面所说的作为原因来考察，因为与别相的确定不可分离，或者因为共相已确定所以在那里没有疑惑的意思。因此说"不作'一根'的问题"。"不是表明善性"是指不只是表明善性，因为也表明其他种类。因此说"因为在善性中有疑惑"。"相互根语"意思是仅仅相互根语。通过"因为善的领域继续"来说明"一切那些法是善"中取善的原因。因为已显示在取一根中没有目的，而且这个教说是依善而进行的。
53-61. "在说了根的方式的义中"是指在说了根的方式中的善等法。因为善等自性法在这里作为经文的义而说。为了通过善根性、根的限定、表明根相应来显示。"善根根"的复合词结合是：作为善根的诸根是善根根。因为根这个词是遮止所取的共同词。因为也有不善无记的根法存在，所以以善根性来限定根法。通过取根也表明有根者的根相应。为了通过相同的根、根的限定、表明根相应来显示说"一根根"，为了通过相互的根、根性、根的限定、表明根相应来显示说"相互根根"，这就是根根方式的结合。在三种双论中，这里应当看到如前所说的限定就是另一种方式。
"为了表明根相应"意思是为了把根相应作为主要的和殊胜的来表明。因为如同"有善根的"这样的外在义复合词中根相应是以主要性来说的，而不像在"称为善的根是善根"这样的单独的，或者在"善根根"这样的有限定的上分主要复合词中那样。因此说"为了表明......其他词义"。"如前所说的方式"就是在根根方式中以"通过善根性、根的限定"等方式，在根的方式中以"通过其他词义复合词结尾的ka音"等方式所说的方式。语词的方式应当在根根的方式中合并来结合。
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85.Na ekamūlabhāvaṃ labhamānehīti abyākatamūlena na ekamūlakaṃ tathāvattabbataṃ labhamānehi aṭṭhārasaahetukacittuppādāhetukasamuṭṭhānarūpanibbānehi ekato alabbhamānattā. Yathā hi yathāvuttacittuppādādayo hetupaccayavirahitā ahetukavohāraṃ labhanti, na evaṃ sahetukasamuṭṭhānaṃ rūpaṃ. Tenāha ‘‘ahetukavohārarahitaṃ katvā’’ti. Ettha ca ‘‘sabbaṃ rūpaṃ na hetukameva, ahetukamevā’’ti vuttattā kiñcāpi sahetukasamuṭṭhānampi rūpaṃ ahetukaṃ, ‘‘abyākato dhammo abyākatassa dhammassa hetupaccayena paccayo, vipākābyākatā kiriyābyākatā hetū sampayuttakānaṃ khandhānaṃ cittasamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo’’ti (paṭṭhā. 1.1.403) pana vacanato hetupaccayayogena sahetukasamuṭṭhānassa rūpassa ahetukavohārābhāvo vutto. Keci pana ‘‘abbohārikaṃ katvāti sahetukavohārena abbohārikaṃ katvāti atthaṃ vatvā aññathā ‘ahetukaṃ abyākataṃ abyākatamūlena ekamūla’nti na sakkā vattu’’nti vadanti. Tattha yaṃ vattabbaṃ, taṃ vuttameva ahetukavohārābhāvena sahetukatāpariyāyassa atthasiddhattā. Apica hetupaccayasabbhāvato tassa sahetukatāpariyāyo labbhateva. Tenāha ‘‘na vā sahetukaduke viya…pe… abbohārikaṃ kata’’nti. Ettha etthāti etasmiṃ ekamūlakaduke. Hetupaccayayogāyogavasenāti hetupaccayena yogāyogavasena, hetupaccayassa sabbhāvāsabbhāvavasenāti attho. Sahetukavohārameva labhati paccayabhūtahetusabbhāvato.

Apare pana bhaṇanti ‘‘sahetukacittasamuṭṭhānaṃ rūpaṃ ahetukaṃ abyākatanti iminā vacanena saṅgahaṃ gacchantampi samūlakattā ‘abyākatamūlena na ekamūla’nti na sakkā vattuṃ, satipi samūlakatte nippariyāyena sahetukaṃ na hotīti ‘abyākatamūlena ekamūla’nti ca na sakkā vattuṃ, tasmā ‘ahetukaṃ abyākataṃ abyākatamūlena na ekamūlaṃ, sahetukaṃ abyākataṃ abyākatamūlena ekamūla’nti dvīsupi padesu anavarodhato abbohārikaṃ katvāti vutta’’nti, taṃ tesaṃ matimattaṃ ‘‘sahetukaabyākatasamuṭṭhānaṃ rūpaṃ abyākatamūlena ekamūlaṃ hotī’’ti aṭṭhakathāyaṃ tassa ekamūlabhāvassa nicchitattā, tasmā vuttanayeneva cettha attho veditabbo.

86-97. Kusalākusalābyākatarāsito namananāmanasaṅkhātena visesena arūpadhammānaṃ gahaṇaṃ niddhāraṇaṃ nāma hotīti āha ‘‘nāmānaṃ niddhāritattā’’ti. Tena tesaṃ adhikabhāvamāha viññāyamānameva pakaraṇena aparicchinnattā. Yadi evaṃ ‘‘ahetukaṃ nāmaṃ sahetukaṃ nāma’’nti pāṭhantare kasmā nāmaggahaṇaṃ katanti āha ‘‘supākaṭabhāvattha’’nti, paribyattaṃ katvā vutte kiṃ vattabbanti adhippāyo.

Niddesavāravaṇṇanā niṭṭhitā.

Mūlayamakavaṇṇanā niṭṭhitā.

2. Khandhayamakaṃ

1. Paṇṇattivāro

Uddesavāravaṇṇanā

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85. "不得到一根性的"是指不得到与无记根一根性、如此应说性的十八无因心生起、无因所生色、涅槃，因为它们不能一起得到。因为如同所说的心生起等由于缺乏因缘而得到无因的名称，而有因所生色则不是这样。因此说"作为离无因名称"。在这里，虽然因为说"一切色都不是有因的，都是无因的"，所以有因所生的色也是无因的，但是因为说"无记法以因缘为缘对无记法，异熟无记、唯作无记诸因以因缘为缘对相应诸蕴和心所生诸色"，所以说由于有因缘关系，有因所生色没有无因的名称。但有些人说："'作为不可说'意思是作为以有因名称不可说，否则不能说'无因无记是与无记根一根的'"。对此应说的已经说了，因为通过无因名称的缺乏而成就有因的意义。而且由于有因缘的存在，它得到有因的意义。因此说"或者不像在有因二法中......作为不可说"。"在这里"是指在这一根二法中。"依据有无因缘关系"是指依据与因缘的有关系无关系，意思是依据因缘的有无。得到有因名称是因为有作为缘的因的存在。
其他人则说："有因心所生色是无因无记，通过这个说法虽然包含在内，但因为有根，所以不能说'与无记根不是一根'，虽然有有根性，但无法直接说是有因，所以也不能说'与无记根是一根'，因此说'作为不可说'是因为在'无因无记与无记根不是一根，有因无记与无记根是一根'这两句中都没有障碍"，这只是他们的想法，因为在注释中确定"有因无记所生色是与无记根一根的"，所以这里应当依照所说的方式理解意思。
86-97. 因为从善、不善、无记的积聚中以称为倾向、不倾向的特征来取得无色法是称为抉择，所以说"因为抉择诸名"。由此说它们的殊胜性，因为通过论书而未确定的就被理解了。如果这样，为什么在"无因名、有因名"的另一读法中取名字呢？说"为了非常明显"，意思是在清楚地说时还有什么可说的。
解说品注释完毕。
根双论注释完毕。
2. 蕴双论
1. 施设品
列举品注释
2-

3.Khandhayamake…pe… pariññā ca vattabbāti idaṃ padhānabhāvena vattabbadassanaṃ. Abhiññeyyakathā hi abhidhammo, sā ca yāvadeva pariññattāti pariññāsu ca na vinā tīraṇapariññāya pahānapariññā, tīraṇañca sampuṇṇaparānuggahassa adhippetattā kālapuggalokāsavibhāgamukhena khandhānaṃ visuṃ saha ca uppādanirodhalakkhaṇapariggahavasena sātisayaṃ sambhavati, nāññathāti imamatthaṃ dassento ‘‘chasu kālabhedesu…pe… pariññā ca vattabbā’’ti padhānaṃ vattabbaṃ uddharati. Tattha pana yathā na tīraṇapariññāya vinā pahānapariññā, evaṃ tīraṇapariññā vinā ñātapariññāya. Sā ca sutamayañāṇamūlikāti desanākusalo satthā anvayato byatirekato ca samudāyāvayavapadatthādivibhāgadassanamukhena khandhesu pariññāppabhedaṃ pakāsetukāmo ‘‘pañcakkhandhā’’tiādinā desanaṃ ārabhīti dassento ‘‘te pana khandhā’’tiādimāha. Pañcahi padehīti pañcahi samudāyapadehi.

Tatthāti tesu samudāyāvayavapadesu. Dhammoti ruppanādiko ñeyyadhammo. Samudāyapadassāti rūpakkhandhādisamudāyapadassa. Yadipi avayavavinimutto paramatthato samudāyo nāma natthi, yathā pana avayavo samudāyo na hoti, evaṃ na samudāyopi avayavoti satipi samudāyāvayavānaṃ bhede dvinnaṃ padānaṃ samānādhikaraṇabhāvato atthevābhedoti padadvayassa samānatthatāya siyā āsaṅkāti āha ‘‘etasmiṃ saṃsayaṭṭhāne’’ti. ‘‘Cakkhāyatanaṃ rūpakkhandhagaṇanaṃ gacchati, viññāṇakkhandho tajjā manoviññāṇadhātū’’tiādīsu ekadeso samudāyapadattho vutto, ‘‘yaṃ kiñci rūpaṃ…pe… ayaṃ vuccati rūpakkhandho’’tiādīsu (vibha. 2) pana sakaloti āha ‘‘rūpādi…pe… attho’’ti. Avayavapadānañcettha visesanavisesitabbavisayānaṃ samānādhikaraṇatāya samudāyapadatthatā vuttā, tato eva samudāyapadānampi avayavapadatthatā. Na hi visesanavisesitabbānaṃ atthānaṃ accantaṃ bhedo abhedo vā icchito, atha kho bhedābhedo, tasmā abhedadassanavasena paṭhamanayo vutto, bhedadassanavasena dutiyanayo. Yo hi ruppanādisaṅkhāto rāsaṭṭho avayavapadehi rūpādisaddehi ca khandhasaddena ca visesanavisesitabbabhāvena bhinditvā vutto, svāyaṃ atthato rāsibhāvena apekkhito ruppanādiattho evāti.

Yathā avayavapadehi vuccamānopi samudāyapadassa attho hoti, evaṃ samudāyapadehi vuccamānopi avayavapadassa atthoti ‘‘rūpakkhandho rūpañceva rūpakkhandho ca, rūpakkhandho rūpanti? Āmantā’’tiādinā padasodhanā katāti dassento āha ‘‘rūpādiavayavapadehi…pe… padasodhanavāro vutto’’ti. Tattha ekaccassa avayavapadassa aññattha vuttiyā avayavapadatthassa samudāyapadatthatāya siyā anekantikatā, samudāyapadassa pana taṃ natthīti samudāyapadatthassa avayavapadatthatāya byabhicārābhāvo ‘‘rūpakkhandho rūpanti? Āmantā’’ti pāḷiyā pakāsitoti vuttaṃ ‘‘rūpādi…pe… dassetu’’nti.


让我为您直译这段巴利文：
3. "在蕴双论中......遍知也应该说"，这是显示应该以主要方式来说的。因为阿毗达摩是关于所应知的论述，而且它是为了遍知，在诸遍知中没有决定遍知就没有断遍知，而且决定是为了完全利益他人，通过时间、人、处所的区分方式，依据蕴的各别和一起的生灭特征的把握而特别生起，不是其他方式。为了显示这个意义，说"在六种时间区分中......遍知也应该说"，举出主要应说的。其中，如同没有决定遍知就没有断遍知，同样没有知遍知就没有决定遍知。而且它以闻所成智为根本，所以善于教说的导师想要通过顺理和反理、总体和部分、词义等区分的方式来显示蕴中遍知的差别，以"五蕴"等开始教说，为了显示这点而说"但是那些蕴"等。"以五个词"是以五个总体词。
"在那里"是指在那些总体和部分词中。"法"是变坏等的所知法。"总体词"是指色蕴等总体词。虽然离开部分而在胜义上没有所谓的总体，但是如同部分不是总体，总体也不是部分，所以虽然总体和部分有区别，但因为两个词是同位语所以确实有无区别，因此可能怀疑两个词有相同的意义，所以说"在这个疑惑处"。在"眼处归入色蕴的计数，识蕴是相应的意识界"等中说总体词的意义是部分，但在"任何色......这称为色蕴"等中则是全体，所以说"色等......意义"。这里部分词作为限定词和所限定的对象是同位语，所以说有总体词的意义，正因如此总体词也有部分词的意义。因为限定词和所限定的意义不是完全区别或无区别，而是有区别和无区别，所以依据看到无区别而说第一种方式，依据看到区别而说第二种方式。因为以变坏等为特征的积聚义通过部分词的色等声和蕴声以限定词和所限定的方式分别而说，这个在意义上作为积聚而考虑的就是变坏等的意义。
如同用部分词说也是总体词的意义，同样用总体词说也是部分词的意义，所以以"色蕴是色也是色蕴，色蕴是色吗？是的"等方式作词的清净，为了显示这点而说"通过色等部分词......说了词清净品"。其中因为某些部分词在其他处有使用，所以部分词义作为总体词义可能有不确定性，但总体词则没有这种情况，所以总体词义作为部分词义没有偏离，这通过"色蕴是色吗？是的"这个经文显示出来，因此说"色等......为了显示"。


‘‘Rūpakkhandho’’tiādīsu khandhatthassa visesitabbattā vuttaṃ ‘‘padhānabhūtassa khandhapadassā’’ti. Vedanādiupapadatthassa ca sambhavato ‘‘vedanākkhandho’’tiādīsu. Rūpāvayavapadena vuttassāti rūpasaṅkhātena avayavapadena visesanabhāvena vuttassa khandhatthassa rūpakkhandhabhāvo hoti. Tena vuttaṃ ‘‘rūpakkhandho rūpanti? Āmantā’’ti. Tatthāti tasmiṃ rūpakkhandhapade. Padhānabhūtena visesitabbattā khandhāvayavapadena vuttassa ruppanaṭṭhassa kiṃ vedanākkhandhādibhāvo hotīti yojanā. Samāne avayavapadābhidheyyabhāve appadhānena padena yo attho viññāyati, so kasmā padhānena na viññāyatīti adhippāyo. Khandhāvayavapadena vutto dhammoti rāsaṭṭhamāha. Tattha kocīti ruppanaṭṭho. Kenaci samudāyapadenāti rūpakkhandhapadena, na vedanākkhandhādipadena. Tenāha ‘‘na sabbo sabbenā’’ti. Esa nayo vedanākkhandhādīsu. Rūparūpakkhandhādiavayavasamudāyapadasodhanamukhena tattha ca catukkhandhavasena pavattā pāḷigati padasodhanamūlacakkavāro. Evañca dassentenāti iminā yvāyaṃ rūpādiavayavapadehi rūpakkhandhādisamudāyapadehi ca dassitākāro atthaviseso, taṃ paccāmasati. Visesanabhāvo bhedakatāya sāmaññato avacchedakattā, visesitabbabhāvo abhedayogena bhedantarato avicchinditabbattā, samānādhikaraṇabhāvo tesaṃ bhedābhedānaṃ ekavatthusannissayattā.

Tenāti yathāvuttena visesanavisesitabbabhāvena. Etthāti etasmiṃ samānādhikaraṇe. Tenāti vā samānādhikaraṇabhāvena. Etthāti rūpakkhandhapade. Yathā nīluppalapade uppalavisesanabhūtaṃ nīlaṃ visiṭṭhameva hoti, na yaṃ kiñci, evamidhāpi khandhavisesanabhūtaṃ rūpampi visiṭṭhameva siyāti dassento ‘‘kiṃ khandhato…pe… hotī’’ti āha. Tathā ‘‘rūpañca taṃ khandho cā’’ti samānādhikaraṇabhāveneva yaṃ rūpaṃ, so khandho. Yo khandho, taṃ rūpanti ayampi āpanno evāti āha ‘‘sabbeva…pe… visesitabbā’’ti. Visesanena ca nāma niddhāritarūpena bhavitabbaṃ avacchedakattā, na aniddhāritarūpenāti āha ‘‘kiṃ pana ta’’ntiādi, tasseva gahitattā na piyarūpasātarūpassāti adhippāyo. Na hi taṃ khandhavisesanabhāvena gahitaṃ, vissajjanaṃ kataṃ tassevāti yojanā. Na khandhato aññaṃ rūpaṃ atthīti idaṃ ruppanaṭṭho rūpanti katvā vuttaṃ, na hi so khandhavinimutto atthi. Tenevāti yathāvuttarūpassa khandhavinimuttassa abhāveneva. ‘‘Piyarūpaṃ sātarūpaṃ, dassentenappaka’’nti ca ādīsu atadatthassa rūpasaddassa labbhamānattā ‘‘tena rūpasaddenā’’ti visesetvā vuttaṃ. Vuccamānaṃ bhūtupādāyampi bhedaṃ dhammajātaṃ. Suddhenāti kevalena, rūpasaddena vināpīti attho. Tayidaṃ pakaraṇādiavacchinnataṃ sandhāya vuttaṃ, samānādhikaraṇataṃ vā. Yo hi rūpasaddena samānādhikaraṇo khandhasaddo, tena yathāvuttarūpasaddena viya tadattho vuccateva. Tenāha ‘‘khandhā rūpakkhandho’’ti. Yadipi yathāvuttaṃ rūpaṃ khandho eva ca, khandho pana na rūpamevāti āha ‘‘na ca sabbe…pe… visesitabbā’’ti. Tenevāti arūpasabhāvassa khandhassa atthibhāveneva. Teti khandhā. Vibhajitabbāti ‘‘khandhā rūpakkhandho’’ti padaṃ uddharitvā ‘‘rūpakkhandho khandho ceva rūpakkhandho ca, avasesā khandhā na rūpakkhandho’’tiādinā vibhāgena dassetabbā.


让我为您直译这段巴利文：
在"色蕴"等中，因为蕴义是所限定的，所以说"作为主要的蕴词"。而且因为受等附加义的存在，所以在"受蕴"等中。"由色部分词所说的"是指由称为色的部分词作为限定词所说的蕴义成为色蕴。因此说"色蕴是色吗？是的"。"在那里"是指在那色蕴词中。作为主要的所限定，由蕴部分词所说的变坏义是否成为受蕴等，这是结合。意思是在部分词所诠表的意义相同的情况下，为什么由非主要词所理解的意义不能由主要词理解。"由蕴部分词所说的法"是说积聚义。其中"某些"是指变坏义。"由某个总体词"是指由色蕴词，不是由受蕴等词。因此说"不是一切由一切"。在受蕴等中也是这个道理。通过色、色蕴等部分和总体词的清净，以及在那里依四蕴而转起的经文进行是词清净根本轮。"这样显示"通过这个回指这个由色等部分词和色蕴等总体词所显示的形式的特殊义。限定性是因为能区别而从共相中划分，所限定性是因为与无区别结合而不应从其他区别中分开，同位语性是因为这些区别和无区别依托一个事物。
"由此"是指由如前所说的限定和所限定性。"在这里"是指在这个同位语中。或者"由此"是指由同位语性。"在这里"是指在色蕴词中。如同在青莲花词中作为莲花的限定的青是特定的，不是任何的，同样在这里作为蕴的限定的色也应该是特定的，为了显示这点而说"从蕴而言......是吗"。同样，"色且它是蕴"通过同位语性，凡是色，它是蕴；凡是蕴，它是色，这个意思也成立了，所以说"一切......应限定"。而且限定词必须是已确定的形式，因为它是能划分的，不是未确定的形式，所以说"但是什么"等，意思是因为已取那个所以不是可爱色、可意色。因为那个不是作为蕴的限定而取的，解答是针对那个而作的，这是结合。"没有异于蕴的色"这是依据变坏义是色而说的，因为它不离开蕴而存在。"正因如此"是因为如前所说的色不离开蕴而存在。因为在"可爱色、可意色、显示不少"等中得到不是那个意义的色字，所以特别说"由那个色字"。所说的包括大种和所造的各种法类。"以纯"是指单独的，意思是即使没有色字。这是针对被论书等限定的说的，或者是针对同位语性。因为与色字同位的蕴字，以它像以如前所说的色字一样表示那个意义。因此说"诸蕴是色蕴"。虽然如前所说的色只是蕴，但蕴不只是色，所以说"但不是一切......应限定"。"正因如此"是因为非色自性的蕴的存在。"那些"是指诸蕴。"应分别"是指举出"诸蕴是色蕴"这个词后，应该以"色蕴既是蕴又是色蕴，其余诸蕴不是色蕴"等方式显示区分。


Khandhānaṃ rūpavisesana…pe… saṃsayo hotīti ettha kiṃ khandhato aññāpi vedanā atthi, yato vinivattā vedanā khandhavisesanaṃ hoti, sabbe ca khandhā kiṃ khandhavisesanabhūtāya vedanāya visesitabbāti evaṃ yojanā veditabbā. Kecīti anubhavanādippakārā. Kenaci visesanenāti vedanādinā visesanena.

Ettha ca rūpādipaṇṇatti khandhapaṇṇatti ca ‘‘rūpaṃ khandho, khandhā rūpakkhandho’’tiādinā visuṃ saha ca ruppanādike atthe pavattamānā kadāci avayavabhūte pavattati, kadāci samudāyabhūte, tassā pana tathā pavattanākāre niddhārite yasmā rūpādikkhandhā padato atthato ca visodhitā nāma honti tabbisayakaṅkhāpanodanato, tasmā ‘‘rūpakkhandho rūpañceva rūpakkhandho ca, rūpakkhandho rūpanti? Āmantā’’tiādinayappavattena paṭhamavārena rūpādiavayavapadehi avayavattho viya samudāyatthopi vuccati, tathā samudāyapadehipīti ayamattho dassito. ‘‘Rūpaṃ rūpakkhandho, khandhā vedanākkhandho’’tiādinayappavattena pana dutiyavārena visesavācī viya rūpādiavayavapadehi sāmaññabhūtenapi taṃtaṃvisiṭṭhena khandhāvayavapadena so so eva samudāyattho vuccati, na sabboti ayamattho dassito. Khandhavinimuttassa yathādhippetassa abhāvā yadipi khandhoyeva rūpaṃ, so pana na sabbo rūpaṃ, atha kho tadekadeso, tathā vedanādayopīti ayamattho ‘‘rūpaṃ khandho, khandhā rūpa’’ntiādinayappavattena tatiyavārena dassito. ‘‘Rūpaṃ khandho, khandhā vedanākkhandho’’tiādinayappavattena pana catutthavārena ‘‘rūpaṃ khandho’’ti rūpassa khandhabhāve nicchite khandho nāmāyaṃ na kevalaṃ rūpameva, atha kho vedanādi cāti vedanādīnampi khandhabhāvappakāsane na sabbe khandhā vedanādivisesavanto, kecideva pana tena tena visesena tathā vuccantīti ayamattho dassito. Evaṃ dassentī cesā pāḷi khandhānaṃ yathāvuttapaṇṇattisodhanamukhena sarūpāvadhāraṇāya saṃvattati, tañca tesaṃ yāvadeva uppādādinicchayatthanti dassento ‘‘evaṃ yesaṃ…pe… veditabbo’’ti āha.


让我为您直译这段巴利文：
"诸蕴的色限定......有疑惑"，在这里应当理解这样的结合：是否有异于蕴的受，由此排除的受成为蕴的限定，而且一切蕴是否都应被作为蕴限定的受所限定？"某些"是指感受等种类。"由某个限定"是指由受等限定。
在这里，色等施设和蕴施设通过"色是蕴，诸蕴是色蕴"等方式，分别地和一起地在变坏等义上运作时，有时运作于部分，有时运作于总体，当它这样运作的方式被确定时，因为色等蕴在词和义上都被清净了，因为排除了关于它们的疑惑，所以通过"色蕴既是色又是色蕴，色蕴是色吗？是的"等方式运作的第一品显示：通过色等部分词不仅说部分义，也说总体义，通过总体词也是如此。通过"色是色蕴，诸蕴是受蕴"等方式运作的第二品则显示：通过色等部分词像表达特殊一样，通过作为共相而具有各自特征的蕴部分词只说那个那个总体义，不是一切。因为没有离开蕴的如所意图的，虽然蕴就是色，但它不是全部是色，而是它的一部分，受等也是如此，这个意思通过"色是蕴，诸蕴是色"等方式运作的第三品显示。通过"色是蕴，诸蕴是受蕴"等方式运作的第四品则显示：当"色是蕴"确定色是蕴时，这个称为蕴的不仅仅是色而已，而且也包括受等，在显示受等也是蕴的情况时，不是一切蕴都具有受等的特征，而是某些以那个那个特征而如此说。这样显示的经文通过如前所说的蕴的施设清净导向它们自性的确定，而且那是为了确定它们的生起等，为了显示这点而说"如是对于那些......应当知道"。


Ekadesepi samudāyavohāro dissati yathā paṭo daḍḍho, samuddo diṭṭhoti āha ‘‘cakkāvayavabhāvato cakkānīti yamakāni vuttānī’’ti. Bandhitvāti yamakabhāvena bandhitvā, yamakamūlabhāveneva vā. Mūlabhāvena gahaṇaṃ sambandhabhāvo, taṃsambandhatā ca mūlapadādīnaṃ nābhiādisadisatā daṭṭhabbā. Apubbassa vattabbassa abhāvato nayidha desanā maṇḍalabhāveneva sambajjhatīti āha ‘‘na maṇḍalabhāvena sambajjhanato’’ti. Yadipi rūpakkhandhamūlake apubbaṃ natthi, vedanākkhandhādimūlakesu pana saññādimukhena desanappavattiyaṃ apubbavaseneva gato siyā maṇḍalabhāvena sambandho, na tathā pāṭho pavattoti āha ‘‘vedanākkhandha…pe… sambandhenā’’ti. Pacchimassa purimena asambajjhanameva hi heṭṭhimasodhanaṃ. Suddhakkhandhalābhamattameva gahetvāti ‘‘khandhā rūpa’’nti ettha khandhāti khandhasaddena labbhamānaṃ rūpādīhi asammissaṃ khandhaṭṭhamattameva uddesavasena gahetvā. Yadipi uddese khandhavisesanaṃ rūpādi ‘‘khandhā rūpa’’nti suddharūpādimattameva gahitaṃ, tathāpi visesarahitassa sāmaññassa abhāvato tattha suddharūpādimattatāya aṭṭhatvā. Khandhavisesanabhāvasaṅkhātanti yathādhigataṃ khandhānaṃ visesanabhāvena kathitaṃ ruppanādikaṃ visesanatthaṃ dassetuṃ. Kevalameva taṃ aggaṇhanto khandhasaddena saha yojetvā…pe… vibhattattā suddhakkhandhavāroti vuttoti yojanā.

Uddesavāravaṇṇanā niṭṭhitā.

1. Paṇṇattivāro

Niddesavāravaṇṇanā

26.Evaṃvuttanti evaṃ dvārālambanehi saddhiṃ dvārappavattadhammavibhāgavasena vuttaṃ. Piyasabhāvaṃ piyajātikaṃ ‘‘kathaṃ rūpena kho, āvuso’’tiādīsu viya piyasabhāvaṭṭhena rūpaṃ, na ruppanaṭṭhenāti vuttaṃ ‘‘piyarūpaṃ…pe… rūpaṃ na rūpakkhandho’’ti. Ruppanaṭṭhena rūpakkhandhapariyāpannampi cakkhādi piyasabhāvamattavacanicchāvasena piyarūpameva anuppavisati, na rūpakkhandhanti āha ‘‘piyasabhāva…pe… na rūpakkhandhoti vutta’’nti. ‘‘Yo pana yattha viseso’’ti vutto visesasaddo nānuvattatīti adhippāyenāha ‘‘vacanaseso’’ti. Na hi adhikārato labbhamānassa ajjhāharaṇakiccaṃ atthi. Diṭṭhisaññāti vā paduddhāroyaṃ veditabbo. Visesatā panassā ‘‘visesaṃ vaṇṇayissāmā’’ti paṭiññāya eva pākaṭā. ‘‘Avasesā saṅkhārā’’ti etthāpi eseva nayo. Saṃyojanavasena jānāti abhinivisatīti saññā diṭṭhīti āha ‘‘diṭṭhi eva saññā’’ti. Diṭṭhi cāti ca-saddena avasiṭṭhaṃ papañcaṃ saṅgaṇhāti. Tathā hi ‘‘papañcasaññāsaṅkhā’’ti ettha papañcasūdaniyaṃ (ma. ni. aṭṭha. 1.201) vuttaṃ ‘‘saññānāmena vā papañcā eva vuttā’’ti.



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在部分中也可以看到总体的说法，如"布被烧、海被见"，所以说"由于是轮的部分，所以说是诸轮的双"。"结合"是指以双的方式结合，或者只是以双的根本方式。以根本方式取是关联性，而且它们的关联性应当看作是如同根词等与轮毂等的相似性。因为没有新的应该说的，所以这里教说不是以轮圈方式结合，因此说"不是以轮圈方式结合"。虽然在色蕴根本中没有新的，但在受蕴等根本中，在通过想等方式进行教说时，关联可能只是依据新的以轮圈方式，但经文不是这样进行的，所以说"以受蕴......关联"。因为后面的与前面不关联就是下面的清净。"只取得纯蕴"是指在"诸蕴是色"中，以蕴字得到的、与色等不混杂的只是蕴义，只是依列举方式而取。虽然在列举中蕴的限定色等在"诸蕴是色"中只取纯色等而已，但是因为没有无特征的共相，所以在那里不止于纯色等性。"称为蕴限定性"是为了显示如所证得的、作为诸蕴的限定而说的变坏等限定义。"只是那个不取，与蕴字结合......因为分别，所以说是纯蕴品"，这是结合。
列举品注释完毕。
1. 施设品
解说品注释
26. "如此说"是指如此依据门和所缘以及门转起诸法的区分方式而说。可爱自性、可爱种类，如在"朋友，如何以色"等中，依可爱自性义为色，不是依变坏义，所以说"可爱色......色不是色蕴"。虽然眼等依变坏义包含在色蕴中，但是依想要只说可爱自性的意向而只进入可爱色，不是色蕴，所以说"依可爱自性......说不是色蕴"。"但是在何处的特殊"中所说的特殊字不继续，以这个意图而说"语词余"。因为从主题中得到的不需要补充。或者这应当理解为见想的词举出。但它的特殊性在"我们将解说特殊"的承诺中就已明显。在"其余诸行"中也是这个方法。依结缚方式而知、执着为想见，所以说"见就是想"。"见和"中的和字包含其余的戏论。如此在"戏论想行"中的《中部注》中说"或者以想名说的就是诸戏论"。

28. ‘‘Khandhā vedanākkhandho’’ti etasmiṃ anulome yathā sarūpadassanena vissajjanaṃ labbhati, na evaṃ ‘‘na khandhā na vedanākkhandho’’ti paṭilome, idha pana paṭivacanena vissajjananti tadatthaṃ vivaranto ‘‘khandhasaddappavattiyā ca abhāve vedanākkhandhasaddappavattiyā ca abhāvo’’ti āha. Tena sattāpaṭisedhe ayaṃ na-kāroti dasseti. Saddaggahaṇañcettha saddanibandhanattā paññattiyā saddasabhāgataṃ vā sandhāya kataṃ. Paṇṇattisodhanañhetaṃ. Tenāha ‘‘paṇṇattisodhanamattameva karotī’’ti. Tena niddhāretabbassa dhammantarassa abhāvaṃ dasseti. Yato vuttaṃ ‘‘na aññadhammasabbhāvo evettha pamāṇa’’nti. Evañca katvātiādinā yathāvuttamatthaṃ pāṭhantarena samattheti. Kāmaṃ katthaci satipi khandhe natthi vedanākkhandho, akhandhattasabhāvā pana natthi vedanāti ‘‘na khandhā na vedanākkhandhoti? Āmantā’’ti vuttanti evaṃ vā etaṃ daṭṭhabbaṃ. Tenāha aṭṭhakathāyaṃ ‘‘paññattinibbānasaṅkhātā’’tiādi.

39. ‘‘Rūpato aññe’’ti ettha bhūtupādāya dhammo viya piyasabhāvopi rūpasaddābhidheyyatāsāmaññena gahitoti āha ‘‘lokuttarā vedanādayodaṭṭhabbā’’ti. Appavattimattamevāti khandhasaddappavattiyā abhāve rūpasaddappavattiyā ca abhāvoti paṇṇattisodhanamattataṃyeva sandhāya vadati, tathā cāha ‘‘evañca katvā’’tiādi. Tenetaṃ dasseti – yathā cakkhuto aññassa sabbassapi sabhāvadhammassa āyatanaggahaṇena gahitattā tadubhayavinimuttaṃ kiñci natthīti kevalaṃ paññattisodhanatthaṃ tameva abhāvaṃ dassetuṃ ‘‘cakkhuñca āyatane ca ṭhapetvā avasesā na ceva cakkhu na ca āyatana’’nti vuttaṃ, evamidhāpi tadatthameva ubhayavinimuttassa abhāvaṃ dassetuṃ ‘‘rūpañca khandhe ca ṭhapetvā avasesā na ceva rūpaṃ na ca khandhā’’ti vuttanti. Visamopaññāso. ‘‘Cakkhuñca āyatane ca ṭhapetvā’’ti ettha hi avasesaggahaṇena gayhamānaṃ kiñci natthīti sakkā vattuṃ āyatanavinimuttassa sabhāvadhammassa abhāvā. Tenāha ‘‘yadi siyā’’ti. ‘‘Rūpañca khandhe ca ṭhapetvā’’ti ettha pana na tathā sakkā vattuṃ khandhavinimuttassa sabhāvadhammassa atthibhāvato. Yadi pana tādisaṃ khandhagataṃ dhammajātaṃ natthīti evamidaṃ vuttaṃ siyā, evaṃ sati yuttametaṃ siyā. Tathā hi ‘‘aṭṭhakathāyaṃ panā’’tiādinā paññattiggahaṇameva uddharīyati. Taṇhāvatthu ca na siyā avasesaggahaṇena gayhamānanti ānetvā sambandho. Khandho ca siyāti yojanā.

Niddesavāravaṇṇanā niṭṭhitā.

2. Pavattivāravaṇṇanā

50-

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28. 在"诸蕴是受蕴"这个顺说中，如同通过显示自性而得到解答，但在"非诸蕴非受蕴"这个反说中则不是这样，在这里通过反答而解答，为了阐明那个意思而说"在蕴词运作的无有和受蕴词运作的无有"。由此显示这个否定词是在否定存在。而在这里取词是因为施设依赖于词，或者是针对词的共同性而作。因为这是施设的清净。因此说"只作施设的清净"。由此显示没有应当确定的其他法。因此说"这里不是其他法的存在才是准则"。"这样作"等以另一读法证成如前所说的意思。虽然在某些情况下即使有蕴也没有受蕴，但是没有非蕴自性的受，所以说"非诸蕴非受蕴吗？是的"，或者应当这样理解这个。因此在注释中说"称为施设、涅槃"等。
39. 在"异于色"中，像大种所造法一样，可爱自性也以色词所诠表的共同性而取，所以说"应当看作出世间受等"。"只是不转起"是只针对在蕴词运作的无有和色词运作的无有这样的施设清净性而说，因此说"这样作"等。由此显示这个：如同因为通过处的摄取而取一切异于眼的自性法，所以离开那两者没有任何东西，为了只显示施设清净的意义，为了显示那个无有而说"除了眼和处，其余非眼也非处"，同样在这里也是为了那个意义，为了显示离开两者的无有而说"除了色和诸蕴，其余非色也非蕴"。不当的放置。因为在"除了眼和处"中，可以说由其余摄取而应取的什么都没有，因为没有离开处的自性法。因此说"如果有"。但在"除了色和诸蕴"中则不能这样说，因为有离开蕴的自性法。但如果说是没有这样属于蕴的法类，如果是这样，这就合适了。如此以"但在注释中"等只举出取施设。而且渴爱事不应该由其余摄取而取，这是引来结合。而且应是蕴，这是结合。
解说品注释完毕。
2. 转起品注释
50-

205. Missakakālabhedesu yamakesu padānaṃ bhinnakālattā siyā atthavisesoti āha ‘‘amissakakālabhedesu vāresu atthavisesābhāvato’’ti. Idāni tamevatthaṃ ‘‘purimassa hī’’tiādinā vivarati. Tenāti atthavisesābhāvena. Etthāti etasmiṃ pavattivārapāṭhe, etissaṃ vā pavattivāravaṇṇanāyaṃ. Cha eva vuttā, na navāti adhippāyo. Tenāha ‘‘atītenā’’tiādi. Ete pana tayoti attanā visuṃ anantaraṃ dassite sandhāyāha. Yathādassitāti aṭṭhakathāyaṃ niddhāretvā dassitabbākārā paccuppannenātītādayo ye pāḷiyaṃ ujukameva āgatā. ‘‘Na visuṃ vijjantī’’ti vuttamevatthaṃ ‘‘tattha tattha hī’’tiādinā pākaṭataraṃ karoti. Tattha paṭilomapucchāhīti ‘‘yassa vā pana vedanākkhandho uppajjittha, tassa rūpakkhandho uppajjatī’’ti evamādikāhi paṭhamapade vuttassa paṭilomavasena pavattāhi. Tenevāti nayato yojetuṃ sakkuṇeyyattā eva. Missakakālabhedesu cāti na kevalaṃ amissakakālabhedesuyeva, atha kho missakakālabhedesu cāti attho. Na yojanāsukaratāya eva purime ayojanā, atha kho sukhaggahaṇatthampīti dassento āha ‘‘amissaka…pe… vuttānī’’ti.

Yena kāraṇenāti yena ekapadadvayasaṅgahitānaṃ khandhānaṃ uppādassa nirodhassa lābhasaṅkhātena kāraṇena. Yathākkamaṃ purepañho pacchāpañhoti ca nāmaṃ vuttaṃ. Ca-saddena purepacchāpañhoti ca nāmaṃ vuttanti niddhāretvā yojetabbaṃ. Tattha pana ‘‘ekapadadvayasaṅgahitāna’’nti idaṃ ekajjhaṃ katvā gahetabbaṃ. Tamevatthampi vivarati ‘‘yassa hī’’tiādinā. Tattha yassāti yassa pañhassa. ‘‘Pañho’’ti cettha pucchanavasena pavattaṃ vacanaṃ veditabbaṃ. Tenevāha ‘‘paripūretvā vissajjetabbatthasaṅgaṇhanato’’ti. Taṃ sarūpadassanena vissajjanaṃ taṃvissajjanaṃ, taṃ vā yathāvuttaṃ vissajjanaṃ etassāti taṃvissajjano, tassa taṃvissajjanassa. Purimakoṭṭhāsenāti purimena uddesapadena. Tena hi vissajjanapadassa samānatthatā idha sadisatthatā. Ekena padenāti ekena padhānāppadhānena yamakapadena, na paṭhamapadenevāti attho. Uppādanirodhalābhasāmaññamattenāti uppādassa vā nirodhassa vā labbhamānatāya samānatāmattena. Sanniṭṭhānapada…pe… yuttanti idaṃ aṭṭhakathāyaṃ ‘‘yattha rūpakkhandho nuppajjatī’’tiādinā purepañhassa dassitattā vuttaṃ. Yadipi tattha ‘‘uppajjatī’’ti vissajjitattā vedanākkhandhassa uppādo labbhatīti vuttaṃ, yo pana sanniṭṭhānapadasaṅgahito rūpakkhandhassa anuppādo pāḷiyaṃ anuññātarūpena ṭhito, tassa vasena purepañho yuttoti adhippāyo. Evañhi purimakoṭṭhāsena sadisatthatā hoti.


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205. 在混合时间差别的双中，因为诸词是不同时的，所以可能有意义的差别，因此说"在非混合时间差别的品中因为没有意义的差别"。现在以"因为前面的"等来阐明那个意义。"由此"是指由于没有意义的差别。"在这里"是指在这个转起品的经文中，或者在这个转起品注释中。只说了六个，不是九个，这是意思。因此说"以过去"等。"这三个"是指针对自己分别刚才显示的说的。"如所显示的"是在注释中应当确定显示的方式，现在与过去等在经文中直接出现的。以"因为在那里那里"等使"不分别存在"所说的意义更明显。其中"以反问"是指以"或者对于谁受蕴已生起，他的色蕴生起"等方式，依第一词所说的反方式而转起的。"正因如此"是只因为能够依方法结合。"在混合时间差别中也"不仅是在非混合时间差别中而已，而且也在混合时间差别中，这是意义。不仅因为结合容易而在前面没有结合，而且也是为了容易理解，为了显示这点而说"非混合......说"。
"由于什么原因"是指由于称为获得被包含在一词二法中的诸蕴的生起、灭的原因。依次说名为前问后问。以和字应当确定结合说名为前后问。但在那里"被包含在一词二法中的"这个应当一起取。以"因为对谁"等阐明那个意义。其中"对谁"是指对哪个问。这里应当理解"问"是依询问方式而转起的语词。正因如此说"因为摄取应当完全解答的意义"。那个以显示自性而解答是那个解答，或者那个如前所说的是这个的解答为那个解答，对那个那个解答。"以前分"是以前面的列举词。因为以那个解答词的相同意义在这里是相似意义。"以一词"是以一个主要非主要的双词，不是只以第一词，这是意义。"只以生起灭获得的共同"是只以生起或灭的可得性的相同性。"决定词......合适"这个是因为在注释中以"在哪里色蕴不生起"等显示前问而说的。虽然在那里因为以"生起"解答而说得到受蕴的生起，但是包含在决定词中的色蕴不生起在经文中以许可的形式而住，依那个的缘故前问是合适的，这是意思。因为这样才有与前分的相似意义。


‘‘Yassa rūpakkhandho nuppajjittha, tassa vedanākkhandho nuppajjitthā’’ti ettha rūpakkhandhassa anuppannapubbatāpaṭikkhepamukhena itarassa paṭikkhipīyatīti rūpakkhandhasseva yathāvuttapaṭikkhepo padhānabhāvena vutto. Eseva nayo aññesupi edisesu ṭhānesūti āha ‘‘sanniṭṭhānatthasseva paṭikkhipanaṃ paṭikkhepo’’ti . ‘‘Yassa rūpakkhandho uppajjati, tassa vedanākkhandho nirujjhatī’’ti ettha pana rūpakkhandhassa uppādalakkhaṇaṃ katvā vedanākkhandhassa nirodho pucchīyatīti so eva ‘‘no’’ti paṭisedhīyati. Esa nayo aññesupi edisesu ṭhānesūti vuttaṃ ‘‘saṃsayatthanivāraṇaṃ paṭisedho’’ti. ‘‘Na-kāravirahita’’nti etena paṭisedhassa paṭisedhitamāha. Yadi evaṃ pāḷigatipaṭisedhavissajjanānaṃ ko visesoti āha ‘‘tattha uppattī’’tiādi.

Tadekadesapakkhepavasenāti tesaṃ catunnaṃ pañhānaṃ pañcannañca vissajjanānaṃ ekadesassa pakkhipanavasena. Tenāha aṭṭhakathāyaṃ ‘‘paṭhame ṭhāne paripuṇṇapañhassa purimakoṭṭhāse sarūpadassanenā’’tiādi. Yo panettha pañhesu vissajjanesu ca sattavīsatiyā ṭhānesu pakkhepaṃ labhati, taṃ dassetuṃ ‘‘paripuṇṇapañho evā’’tiādi vuttaṃ. Pāḷivavatthānadassanāditoti ettha ādi-saddena pucchāvibhaṅgo vissajjanāṭhānāni ekasmiṃ pañhe yojanānayoti imesaṃ saṅgaho daṭṭhabbo.

Suddhāvāsānantiādi pāḷiyā padaṃ uddharitvā atthadassanatthaṃ āraddhaṃ. ‘‘Yassa yattha rūpakkhandho nuppajjittha, tassa tattha vedanākkhandho nuppajjitthā’’ti imassa vissajjanaṃ hoti ‘‘suddhāvāsānaṃ tesaṃ tatthā’’ti. Tattha ekabhūmiyaṃ dutiyā upapatti natthīti ekissā bhūmiyā ekassa ariyapuggalassa dutiyavāraṃ paṭisandhiggahaṇaṃ natthīti attho. Tatiyavārādīsu vattabbameva natthi. Svāyamattho yathā ñāpito hoti, taṃ dassetuṃ ‘‘paṭisandhito pabhuti hi…pe… pavattā’’ti vuttaṃ. Tena addhāpaccuppannavasenāyaṃ desanā pavattāti dasseti. Ādānanikkhepaparicchinnaṃ kammajasantānaṃ ekattena gahetvā tassa vasena uppādanirodhesu vuccamānesu akammajesu kusalādīsu kathanti codanāyaṃ tepi idha taṃnissitā eva katāti dassento āha ‘‘tasmiñhi…pe… dassitā’’ti. Tenevāti kammajasantāneneva. Tasmāti ekakammanibbattassa vipākasantānassa ekattena gahitattā. Tassāti kammajasantānassa. Pañcasu suddhāvāsesu yathā paccekaṃ ‘‘ekissā bhūmiyā dutiyā upapatti natthī’’ti yathāvuttapāḷiyā viññāyati, evaṃ ‘‘suddhāvāsāna’’nti avisesavacanato sakalepi suddhāvāse sā natthīti tāya kasmā na viññāyatīti codanaṃ samuṭṭhāpetvā sayameva pariharituṃ ‘‘kasmā panā’’tiādimāha. Tattha suddhāvāsesu heṭṭhābhūmikassa asati indriyaparipāke uparibhūmisamuppatti na sakkā paṭisedhetuṃ uddhaṃsotavacanato. Uddhamassa taṇhāsotaṃ vaṭṭasotañcāti hi uddhaṃsoto. Tenāha ‘‘uddhaṃsotapāḷisabbhāvā’’ti. Saṃsandetabbāti yathā na virujjhanti, evaṃ netabbā. Tathā ceva saṃvaṇṇitaṃ.


让我为您直译这段巴利文：
"对于谁色蕴未曾生起，他的受蕴未曾生起"中，通过否定色蕴从未生起来否定另一个，所以只是如前所说的否定色蕴作为主要而说。在其他类似处也是这个方法，所以说"否定只是否定决定义"。但在"对于谁色蕴生起，他的受蕴灭"中，以色蕴的生起特征来询问受蕴的灭，所以那个以"不"而否定。在其他类似处也是这个方法，所以说"否定是避免疑惑处"。"无否定词"以这个说被否定的否定。如果这样，经文进行的否定和解答有什么差别？为了回答这个而说"其中生起"等。
"依那个一分插入"是依那四个问和五个答的一分插入。因此在注释中说"在第一处以完整问的前分显示自性"等。但是在这里问和答中在二十七处得到插入，为了显示那个而说"只是完整问"等。"等"字中应当看作包含问的分别、答处、在一个问中的结合方法等。
"净居天"等是举出经文的词来开始显示意义。"对于谁在何处色蕴未曾生起，他在那里受蕴未曾生起"这个的解答是"净居天的那些在那里"。其中"在一地中没有第二次投生"是指在一个地中一个圣者没有第二次取得结生，这是意义。关于第三次等根本没有可说的。为了显示这个意义如何被了知，而说"因为从结生开始......转起"。由此显示这个教说是依长时现在而转起。在取业生相续为一体而依它说生灭时，关于非业生的善等如何说的质问中，显示它们在这里也只是依那个而作，所以说"因为在那个......显示"。"正因如此"是只由业生相续。"因此"是因为取一业所生的异熟相续为一体。"对那个"是对业生相续。在五净居天中，如同个别地"在一地中没有第二次投生"由如前所说的经文而了知，同样由"净居天"这个无差别说，在整个净居天中它不存在，为什么不由那个了知？生起这个质问后为了自己解答而说"为什么"等。其中在净居天中，对于下地者在根未成熟时不能否定生起上地，因为有上流说。因为上流是他的爱流和轮回流，所以说"因为有上流经文"。"应当会通"是指应当如何不相违而引导。就是这样而解释。


Etena sanniṭṭhānenāti aṅkitokāsabhāvirūpuppādasannissayena nicchayena. Visesitā tathābhāvirūpabhāvino. Asaññasattāpīti na kevalaṃ pañcavokārā eva, atha kho asaññasattāpi. Te eva asaññasatte eva gahetvā purimakoṭṭhāseti adhippāyo. Tena ye sanniṭṭhānena vajjitāti tena yathāvuttasanniṭṭhānena ye virahitā, te tathā na vattabbāti attho. Idāni ‘‘te tato’’tiādinā dasseti. Tatoti asaññābhavato. Pacchimabhavikānanti ettha pacchimabhavaṃ sarūpato dassetuṃ ‘‘kiṃ pañcavokārādī’’tiādi vuttaṃ. Apacchimabhavikānampi arūpānaṃ arūpabhave yathā rūpakkhandho nuppādi, evaṃ tattha pacchimabhavikānaṃ vedanākkhandhopīti āha ‘‘etena sanniṭṭhānena saṅgahitattā’’ti. Tenāha ‘‘tesaṃ…pe… āhā’’ti. Tattha tesanti pacchimabhavikānaṃ. Tatthāti arūpabhave. Itarānuppattibhāvañcāti itarassa vedanākkhandhassa anuppajjanasabbhāvampi. Sappaṭisandhikānampi suddhāvāsānaṃ khandhabhedassa parinibbānapariyāyo oḷārikadosappahānato kilesūpasamasāmaññena vuttoti veditabbaṃ.

Sabbesañhi tesanti taṃtaṃbhūmiyaṃ ṭhitānaṃ sabbesaṃ suddhāvāsānaṃ. Yathā panātiādinā vuttamevatthaṃ pākaṭataraṃ karoti. Anantā lokadhātuyoti idaṃ okāsassa paricchedābhāvaṃyeva dassetuṃ vuttaṃ. Puggalavasena samānādhāratāya samānakālattena asambhavanto okāsavasena pana sambhavanto saṃkiṇṇā viya hontīti āha ‘‘saṃkiṇṇatā hotī’’ti.

Pavattivāravaṇṇanā niṭṭhitā.

3. Pariññāvāravaṇṇanā

206-208.Tassāpīti puggalokāsavārassapi. Okāse puggalassevāti yathāgahite okāse yo puggalo, tasseva okāsavisiṭṭhapuggalassevāti attho. Yathā pana puggalavāre labbhamāne puggalokāsavāropi labbhati, evaṃ okāsavāropi labbheyyāti codanaṃ sandhāyāha ‘‘okāsavāropi cā’’ti. Tasmāti yasmā vuccamānopi okāso puggalassa visesabhāveneva vucceyya, na visuṃ, tasmā.

Aññathāti pavattivāre viya ādānanikkhepaparicchinnaṃ kammajasantānaṃ ekattena gahetvā tassa uppādanirodhavasena pariññāvacane. ‘‘Yo rūpakkhandhaṃ parijānātī’’ti sanniṭṭhānapadasaṅgahitatthābhāvadassanamukhena itarassapi abhāvaṃ dassetuṃ ‘‘rupakkhandhaparijānanassa abhāvā’’ti vuttaṃ. ‘‘Āmantā’’ti ca kataṃ, tasmā pavatte cittakkhaṇavasenevettha tayo addho labbhantīti attho. ‘‘Aggamaggasamaṅgiñca arahantañcā’’ti dvinnaṃ padānaṃ ‘‘rūpakkhandhañca na parijānanti vedanākkhandhañca na parijānitthā’’ti dvīhi padehi yathākkamaṃ sambandho. ‘‘Ṭhapetvā avasesā puggalā’’ti pana paccekaṃ yojetabbaṃ. Aggamagga…pe… natthīti iminā arahattamaggañāṇasseva pariññāmatthakappattiyā pariññākiccaṃ sātisayaṃ, tadabhāvā na itaresanti dasseti. Yato tasseva vajirūpamatā vuttā, sesānañca vijjūpamatā. Tenāti tena yathāvuttena vacanena. Tadavasesasabbapuggaleti tato aggamaggasamaṅgito avasesasabbapuggale. Imaṃ pana yathāvuttadosaṃ pariharantā ‘‘puthujjanādayo sandhāyā’’ti vadanti.

Pariññāvāravaṇṇanā niṭṭhitā.

Khandhayamakavaṇṇanā niṭṭhitā.

3. Āyatanayamakaṃ

1. Paṇṇattivāro

Uddesavāravaṇṇanā

1-


我来为您直译这段巴利文:
以此确定处，即以已标记处所现起形色为依凭的决定。所谓"特殊"是指如此现起形色的状态。"无想有情"，不仅是五蕴众生，而且也包括无想有情。意思是专门就那些无想有情而言，说为"前分"。所谓"被此确定所排除"，意思是被前述确定所不摄的，他们不应如此说。现在以"他们从那里"等来显示。"从那里"即从无想界。关于"最后有者"，为了显示最后有的自性，所以说"是五蕴等"。对于非最后有的无色界众生，在无色界中如同色蕴不生起一样，在那里最后有者的受蕴也是如此，所以说"因为被此确定所摄"。因此说"他们...等"。其中"他们"指最后有者。"在那里"指在无色界。"其他不生起状态"即其他受蕴不生起的情况。对于有结生的净居天众生，其蕴的灭尽称为般涅槃，是因为粗重过失的断除而就寂灭烦恼的共同性而说的，应当如是了知。
"一切彼等"即指住于各自地界的一切净居天众生。以"如何"等使已说的义理更加明显。"无边世界"是为了显示处所无限而说的。由于补特伽罗方面同依处性和同时性的不可能，但由处所方面可能，所以好像混杂，因此说"有混杂性"。
行品注释毕。
遍知品注释
206-208."彼亦"即补特伽罗处品亦是。"处中唯补特伽罗"意思是在所取处中是哪个补特伽罗，即唯那个以处为特征的补特伽罗。如同在补特伽罗品中可得补特伽罗处品，同样处品也应可得，考虑到这个质难而说"处品亦"。"因此"，因为即使说处也只能作为补特伽罗的特征来说，而不能别立，所以。
"另外"即如行品中那样，将取舍所限定的业生相续取为一体，就其生灭来说遍知。"谁遍知色蕴"，为了通过显示确定句所摄义的缺如而显示其他也缺如，所以说"因为没有遍知色蕴"。而且说"是"，所以此中只依心刹那而得三时，这是其义。"具足阿罗汉道者与阿罗汉"这两句与"不遍知色蕴且不曾遍知受蕴"这两句依次相应。"除此之外的其余补特伽罗"则应各别配合。"阿罗汉道...无"，以此显示唯阿罗汉道智因遍知达到究竟而有殊胜的遍知作用，由于缺乏此故其他则不然。因此说前者如金刚，其余如闪电。"由此"即由如上所说。"除彼余一切补特伽罗"即除那具足阿罗汉道者外的其余一切补特伽罗。避免上述过失者则说"就凡夫等而言"。
遍知品注释毕。
蕴双论注释毕。
处双论
施设品
标举品注释
1-

9.Vuttanayenāti ‘‘avayavapadehi vutto ekadeso sakalo vā samudāyapadānaṃ attho, samudāyapadehi pana vutto ekantena avayavapadānaṃ attho’’tiādinā vuttena nayena. Etena yathāvuttaatthavaṇṇanānayadassanatāya sabbapaṇṇattivārādīsu yathārahaṃ attho netabboti dasseti.

Uddesavāravaṇṇanā niṭṭhitā.

Niddesavāravaṇṇanā

10-17.Vāyanaṃ savisayaṃ byāpetvā pavattanaṃ, tayidaṃ yathā gandhāyatane labbhati, evaṃ sīlādīsupīti pāḷiyaṃ ‘‘sīlagandho’’tiādi vuttaṃ ‘‘sīlādiyeva gandho’’ti katvā. Tenāha aṭṭhakathāyaṃ ‘‘sīlagandho…pe… nāmānī’’ti. Yasmā pana savisayabyāpanaṃ tattha pasaṭabhāvo pākaṭabhāvo vā hoti, tasmā ‘‘pasāraṇaṭṭhena pākaṭabhāvaṭṭhena vā’’ti vuttaṃ. Attano vatthussa sūcanaṃ vā vāyanaṃ. ‘‘Devakāyā samāgatā (dī. ni. 2.332; saṃ. ni. 1.37), paṇṇattidhammā’’tiādīsu (dha. sa. dukamātikā 108) samūhapaññattīsupi kāyadhammasaddā āgatāti ‘‘sasabhāva’’nti viseseti. Kāyavacanena…pe… natthīti idaṃ ‘‘na dhammo nāyatana’’nti ettha dhammasaddassa vinivattavisesasabbasabhāvadhammavācakataṃ sandhāya vuttaṃ, na dhammāyatanasaṅkhātadhammavisesavācakatanti daṭṭhabbaṃ.

Niddesavāravaṇṇanā niṭṭhitā.

2. Pavattivāravaṇṇanā

18-

我来直译这段巴利文：
9."依所说方法"即"由部分词所说是整体词的一部分或全部之义，而由整体词所说必定是部分词之义"等如是所说的方法。以此显示依据如上所说的义理解释方法，在一切施设品等中应当随应地引导其义。
标举品注释毕。
分别品注释
10-17."散播"是遍及自己境界而转起，这个就如同在香处中可得，同样也在戒等中，所以在圣典中说"戒香"等，认为"戒等即是香"。因此在义释中说"戒香...等名"。又因为在那里遍及自己境界是扩展性或显著性，所以说"以扩展义或以显著义"。或者说散播是显示自己的事物。如"诸天众集会"、"施设诸法"等处，在众多施设中也出现身、法等词，所以特别说"有自性"。"以身言...无"，这是就"非法非处"中法字表示排除特殊一切自性法而说，应知不是就表示名为法处的特殊法而说。
分别品注释毕。
行品注释
18-

21.Etasminti pavattivāre. Pucchāmattalābhenāti moghapucchābhāvamāha. Ekekanti ‘‘yassa cakkhāyatanaṃ uppajjati, tassa saddāyatanaṃ uppajjatī’’tiādikaṃ ekekaṃ. Pañcāti ‘‘yassa saddāyatanaṃ uppajjati, tassa gandhāyatanaṃ uppajjatī’’tiādīni pañca. Pucchāmattalābhena saṅgahaṃ anujānanto ‘‘vissajjanavasena hāpetabbānī’’ti āha. ‘‘Vakkhati hī’’tiādinā yathāvuttamatthaṃ aṭṭhakathāya samattheti.

Sadisavissajjananti sāmaññavacanaṃ visesaniviṭṭhameva hotīti taṃ visesaṃ dassento ‘‘puggalavārameva sandhāya vutta’’nti vatvā tassā pana sadisavissajjanatāya abyāpitattā yattha sadisaṃ, tatthāpi vissajjitanti dassento ‘‘okāsavāre pana…pe… vissajjita’’nti āha. Tattha tanti dutiyaṃ. Puggalavārepīti yattha sadisaṃ vissajjanaṃ, tattha puggalavārepi vissajjitaṃ, pageva okāsavāreti adhippāyo. Virattakāmakammanibbattassāti bhāvanābalena viratto kāmo etenāti virattakāmaṃ, rūpāvacarakammaṃ, tato nibbattassa. Paṭisandhi eva bījaṃ paṭisandhibījaṃ, tassa. ‘‘Evaṃsabhāvattā’’ti etena ekantato kāmataṇhānidānakammahetukāni ghānādīnīti dasseti. Gandhādayo ca na santīti sabbena sabbaṃ tesampi abhāvaṃ sandhāya vadati. Tattha yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva.

‘‘Sacca’’nti yathāvuttavasena gahetabbaṃ codakena vuttamatthaṃ sampaṭicchitvā puna yenādhippāyena tāni yamakāni sadisavissajjanāni, taṃ dassetuṃ ‘‘yathā panā’’tiādi vuttaṃ. Tatrāyaṃ saṅkhepattho – tattha cakkhāyatanamūlakesu ghānāyatanayamakena ‘‘sacakkhukānaṃ aghānakānaṃ upapajjantāna’’ntiādinā nayena jivhākāyāyatanayamakāni yathā sadisavissajjanāni, tathā idha ghānāyatanamūlakesu ghānāyatanayamakena tāni jivhākāyāyatanayamakāni ‘‘yassa ghānāyatanaṃ uppajjati, tassa jivhāyatanaṃ uppajjatīti? Āmantā’’tiādinā nayena sadisavissajjanānīti. Evamettha ubhayesaṃ visuṃ aññamaññaṃ sadisavissajjanatāya idaṃ vuttaṃ, na ekajjhaṃ aññamaññaṃ sadisavissajjanatāya. Tenāha ‘‘tasmā tattha tattheva sadisavissajjanatā pāḷianāruḷhatāya kāraṇa’’nti. Evañca sati cakkhāyatanamūlaggahaṇaṃ kimatthiyanti āha ‘‘nidassanabhāvenā’’tiādi. Tattha nidassanabhāvenāti nidassanabhūtānaṃ aññamaññasadisavissajjanatāsaṅkhātena nidassanabhāveneva, na pana tesaṃ nidassitabbehi sabbathā sadisavissajjanatāyāti adhippāyo. ‘‘Yebhuyyatāyā’’ti vuttaṃ yebhuyyataṃ dassetuṃ ‘‘tesu hī’’tiādi vuttaṃ.


我来为您直译这段巴利文：
21."在此"即在行品中。"仅得问"表示非无义问。"每一"即"对于眼处生起者，其声处生起吗"等每一问。"五"即"对于声处生起者，其香处生起吗"等五问。允许仅以问题方式摄取，所以说"依回答方式应当省略"。以"将说"等来证实义释中如上所说的义理。
"同类回答"是一般言语必定安立于特殊中，为显示那特殊，说"仅就补特伽罗品而说"，然后为显示由于那同类回答的不遍性，在哪里相同，在那里也有回答，所以说"但在处品...回答"。其中"那"是第二个。"在补特伽罗品中也"意思是在哪里有同类回答，在那里补特伽罗品中也有回答，更不用说处品了。"离欲业所生者"即以修习力而离欲者，色界业，从彼所生者。结生即是种子为结生种子，对其。"如是自性故"以此显示鼻等一定是欲爱为缘的业所引生。"香等也无"是就彼等一切皆无而说。其中应说的，在前已说。
"是"应依所说方式理解质难者所说义，接受后为显示以何意趣那些双论是同类回答，所以说"如何"等。其中略义如下：在那里以眼处为根本的诸问中，以鼻处双论"对于有眼无鼻者生起时"等方式，舌处、身处双论如何是同类回答，如是此中以鼻处为根本的诸问中，以鼻处双论，那些舌处、身处双论以"对于鼻处生起者，其舌处生起吗？是"等方式是同类回答。如是在此两者各别互相同类回答性故而如是说，不是一起互相同类回答性故。因此说"所以在彼彼处同类回答性是因为未列入圣典"。若如是，取眼处为根本有何用？为此说"以作为例示"等。其中"以作为例示"即仅以作为互相同类回答性所说的例示性，而不是与所应例示者在一切方面都是同类回答性，这是意趣。说"以多分"，为显示多分而说"在彼等中"等。


Evanti iminā ‘‘āmantā’’ti paṭivacanavissajjanena yathāvuttavacanasseva vissajjanabhāvānujānanaṃ kattabbanti imamatthaṃ ākaḍḍhati. Sāti dutiyapucchā. Ghānāyatanayamakenāti cakkhāyatanamūlakesu ghānāyatanayamakeneva. Taṃsesānīti tena ghānāyatanamūlakakāyāyatanayamakena saddhiṃ sesāni. Sadisavissajjanattā anāruḷhānīti ettha ‘‘anāruḷhānī’’ti ettakameva tathā-saddena anukaḍḍhīyati, na ‘‘sadisavissajjanattā’’ti dassento ‘‘tathāti…pe… samaññenā’’ti vatvā idāni ‘‘kāraṇasāmaññenā’’ti vuttassa sadisavissajjanattassa tattha abhāvaṃ dassetuṃ ‘‘ghānajivhākāyāyatanānaṃ panā’’tiādi vuttaṃ. Tattha agabbhaseyyakesu pavattamānānanti etthāpi ‘‘sahacāritāyā’’ti padaṃ ānetvā sambandhitabbaṃ, tathā ‘‘gabbhaseyyakesu ca pavattamānāna’’nti. Itarāni ghānāyatanamūlakāni jivhākāyāyatanayamakāni dve na vissajjīyanti, ghānāyatanamūlakesu ca yamakesu vissajjitesu itaradvayamūlakāni jivhākāyāyatanamūlakāni na vissajjīyanti avisesattā appavisesattā cāti yojetabbaṃ. Tattha kāyāyatanayamake dutiyapucchāvasena appaviseso, itaravasena aviseso veditabbo. Rūpāyatanamanāyatanehi saddhinti idaṃ rūpāyatanamūlakamanāyatanavasena vuttanti āha ‘‘rūpāyatana…pe… adhippāyo’’ti. Tenevāha ‘‘rūpāyatanamūlakesu hī’’tiādi. Yamakānanti rūpāyatanamūlakagandharasaphoṭṭhabbāyatanayamakānaṃ. Dutiyapucchānanti yathāvuttayamakānaṃyeva dutiyapucchānaṃ. Vuttanayenāti ‘‘sarūpakānaṃ acittakāna’’ntiādinā vuttena nayena. Ādipucchānanti tesaṃyeva yamakānaṃ paṭhamapucchānaṃ.

Heṭṭhimehīti idaṃ avisesavacanampi yesu sadisavissajjanatā sambhavati, tadapekkhanti āha ‘‘gandharasa…pe… attho’’ti. Uddiṭṭhadhammesu uddesānurūpaṃ labbhamānavisesakathanaṃ vissajjanaṃ, yo tattha na sabbena sabbaṃ uddesānurūpaguṇena upalabbhati, tassa akathanampi atthato vissajjanameva nāma hotīti āha ‘‘avissajjaneneva alabbhamānatādassanena vissajjitāni nāma hontī’’ti.

Cakkhuvikalasotavikalā viya cakkhusotavikalopi labbhatīti so pana aṭṭhakathāyaṃ pi-saddena saṅgahitoti dassento ‘‘jaccandhampi…pe… veditabbo’’ti āha. Paripuṇṇāyatanameva opapātikaṃ sandhāya vuttanti ettha aṭṭhānappayutto eva-saddoti tassa ṭhānaṃ dassento ‘‘vuttamevāti attho’’ti vatvā tena paripuṇṇāyatanassa tattha aniyatattā aparipuṇṇāyatanassapi saṅgaho siddhoti dassento ‘‘tena jaccandhabadhirampi sandhāya vuttatā na nivāritā hotī’’ti āha.

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我来直译这段巴利文：
"如是"以此引出以"是"这个回答语词，应当允许是对如上所说语句的回答，这个意思。"彼"即第二问。"以鼻处双论"即以眼处为根本的鼻处双论。"与彼余"即与那鼻处为根本的身处双论一起的其余。"因同类回答故未列入"，此中"未列入"仅此由"如是"字牵引，而不是"因同类回答故"，为显示这点而说"如是...由共同"，现在为显示在那里没有所说的"由因共同"的同类回答性，所以说"但对于鼻舌身处"等。其中"对于非胎生者转起"这里也应带入"由俱行性"一词结合，同样对于"对于胎生者转起"也是。其他以鼻处为根本的舌处身处双论二者不回答，在以鼻处为根本的双论中回答后，其他二根本的舌处身处为根本的不回答，应配合为因为无差别和少差别。其中在身处双论中由第二问而有少差别，由其他而有无差别，应当了知。"与色处意处一起"，这是就色处为根本意处方面而说，所以说"色处...意趣"。因此说"因为在色处为根本"等。"双论"即色处为根本的香处味处触处双论。"第二问"即如所说双论的第二问。"依所说方式"即依"对于有色无心者"等所说方式。"初问"即彼等双论的第一问。
"以下"这虽是无差别言说，但期待在何处有同类回答性，所以说"香味...义"。对于已标举的法，依标举而得到特征的说明是回答，若在那里不是在一切方面都依标举特性而得到，不说那个从义理上说也名为回答，所以说"以不回答而显示不可得性即名为回答"。
如同眼根缺失者耳根缺失者，眼根耳根缺失者也可得，为显示他也以义释中的"也"字所摄，所以说"生盲者也...应知"。"仅就具足诸处的化生者而说"，此中"仅"字是就非处而用，为显示它的处所而说"即是所说的意思"，然后为显示由此因为具足诸处者在那里不确定，所以不排除不具足诸处者的摄取，因此说"由此不妨碍就生盲聋者而说"。
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254.Tasmiṃ puggalassa anāmaṭṭhattāti kasmā vuttaṃ, yāvatā ‘‘rūpībrahmalokaṃ pucchatī’’ti imināpi okāsoyeva āmaṭṭhoti. ‘‘Āmantā’’ti paṭiññāya kāraṇavibhāvanādhippāyeneva ‘‘kasmā paṭiññāta’’nti codanaṃ samuṭṭhāpetvā taṃ kāraṇaṃ dassetukāmo ‘‘nanū’’tiādimāha . Gabbhaseyyakabhāvaṃ gantvā parinibbāyissatīti pacchimabhavikaṃ sandhāyāha. Tadavatthassāti pacchimabhavāvatthassa. Bhavissantassāti bhāvino. Paṭiññātabbattāti ‘‘uppajjissatī’’ti paṭiññātabbattā.

Atha kasmāti etthāyaṃ saṅkhepattho – yadi ‘‘yassa rūpāyatanaṃ uppajjissati, tassa cakkhāyatanaṃ uppajjissatī’’ti pucchāyaṃ vuttena vidhinā paṭiññātabbaṃ, atha kasmā atha kena kāraṇena paṭilome ‘‘yassa vā pana rūpāyatanaṃ nuppajjissati, tassa cakkhāyatanaṃ nuppajjissatī’’ti pucchāya ‘‘āmantā’’ti paṭiññātaṃ, nanu idaṃ aññamaññaṃ viruddhanti? Nanūtiādināpi codako tameva virodhaṃ vibhāveti. No ca nuppajjissati uppajjissati evāti attho. ‘‘Tasmiṃ bhave’’tiādi tassa parihāro. Tattha tasmiṃ bhaveti yasmiṃ bhave ‘‘rūpāyatanaṃ nuppajjissatī’’ti vuttaṃ pavattamānattā, tasmiṃ bhave. Anāgatabhāvena avacanatoti bhāvībhāvena avattabbato āraddhuppādabhāvena pavattamānattāti adhippāyo. Tenevāha ‘‘bhavantare hī’’tiādi. Na pana vuccatīti sambandho. Evañca katvātiādinā pāṭhantarena yathāvuttamatthaṃ samattheti.

Yasmiṃ attabhāve yehi āyatanehi bhavitabbaṃ, taṃtaṃāyatananibbattakakammena avassaṃbhāvīāyatanassa sattassa, santānassa vā, ‘‘yassa vā pana rūpāyatanaṃ uppajjissati, tassa cakkhāyatanaṃ uppajjissatīti? Āmantā, yassa vā pana rūpāyatanaṃ nuppajjissati, tassa cakkhāyatanaṃ nuppajjissatīti? Āmantā’’ti ca evaṃ pavattaṃ pucchādvayavissajjanaṃ āyatanapaṭilābhassa jātibhāvato suṭṭhu upapannaṃ bhavati. Pacchimabhavikādayoti ettha ādi-saddena arūpe uppajjitvā parinibbāyanakā saṅgayhanti. Idampi vissajjanaṃ. Abhinanditabbattāti ‘‘āmantā’’ti sampaṭicchitabbattā.


让我为您直译这段巴利文：
254. "为什么说'因为没有提到那个人'，而实际上通过'询问色界梵天界'这句话已经提到了处所？"接受"是的"这个承认后，为了阐明原因的目的而提出"为什么承认"这个质问，为了说明那个原因而说"难道不"等等。"将投生胎中而般涅槃"是指最后一世而言。"那个状态"是指最后一世的状态。"将要"是指未来。"应当承认"是指应当承认"将会生起"。
"那么为什么"这里的简要含义是：如果在"谁将生起色处，谁将生起眼处"这个问题中，按所说的方式应当承认，那么为什么，又因何理由在相反的问题"或者谁将不生起色处，谁将不生起眼处"中承认说"是的"，难道这不是相互矛盾吗？通过"难道不"等词，质问者也在阐明这个矛盾。"不是不会生起而是一定会生起"是其意思。"在那个有"等是对此的解答。其中"在那个有"是指在所说的"色处将不生起"的当前运行的那个有中。"因为未来状态不可说"是指因为作为未来之事不可说，意思是因为正在开始生起而运行。因此说"因为在其他有"等。"不会说"是连接词。通过"这样做"等其他经文来证实所说的意思。
在某个自体中应当具有某些处，对于必定会生起相应处的业所产生的处的有情或相续，"或者谁将生起色处，谁将生起眼处吗？是的。或者谁将不生起色处，谁将不生起眼处吗？是的。"如此进行的两个问答，由于处的获得是生的本质，因此非常恰当。"最后有者等"这里的"等"字包含投生无色界而般涅槃者。这也是答案。"应当欢喜"是指应当以"是的"接受。


Yaṃ pana aghānakānaṃ kāmāvacaraṃ upapajjantānanti vuttanti sambandho. Yassa vipāko ghānāyatanuppattito puretarameva upacchijjissati, taṃ ghānāyatanānibbattakakammanti vuttaṃ. Kathaṃ panīdisaṃ kammaṃ atthīti viññāyatīti āha ‘‘yassa yatthā’’tiādi. Evampi gabbhaseyyako eva idha aghānakoti adhippetoti kathamidaṃ viññāyatīti codanāya ‘‘na hī’’tiādiṃ vatvā tamatthaṃ sādhetuṃ ‘‘dhammahadayavibhaṅge’’tiādi vuttaṃ. Avacanattampi hi yathādhammasāsane abhidhamme paṭikkhepoyevāti . Idhāti imasmiṃ āyatanayamake. Yathādassitāsūti ‘‘yassa vā pana sotāyatanaṃ nuppajjissati, tassa cakkhāyatanaṃ nuppajjati, yassa yattha ghānāyatanaṃ na nirujjhati, tassa tattha rūpāyatanaṃ na nirujjhissatī’’ti ca dassitappakārāsu pucchāsu. Āmantāti vuttanti atha kasmā na viññāyatīti yojanā. Etāsu pucchāsu kasmā paṭivacanena vissajjanaṃ na katanti adhippāyo. Sanniṭṭhānena gahitatthassāti ‘‘yassa vā pana sotāyatanaṃ nuppajjissati, yassa yattha ghānāyatanaṃ na nirujjhissatī’’ti ca evamādikena sanniṭṭhānapadena gahitassa atthassa. Ekadese saṃsayatthassa sambhavenāti ekadese saṃsayitabbassa atthassa sambhavena sanniṭṭhānatthapaṭiyogabhūtasaṃsayatthassa paṭivacanassa akaraṇato ‘‘āmantā’’ti paṭivacanavissajjanassa akattabbato atthassa abhinditvā ekajjhaṃ katvā avattabbato. Tenāha ‘‘bhinditabbehi na paṭivacanavissajjanaṃ hotī’’ti.

Yadi siyāti bhinditvā vattabbepi atthe yadi paṭivacanavissajjanaṃ siyā, paripuṇṇavissajjanameva na siyā anokāsabhāvato bhinditabbato cāti attho. Tathā hi ‘‘pañcavokāre parinibbantānaṃ, arūpe pacchimabhavikānaṃ, ye ca arūpaṃ upapajjitvā parinibbāyissanti, tesaṃ cavantānaṃ tesaṃ sotāyatanañca nuppajjissati, cakkhāyatanañca nuppajjatī’’ti ca, tathā ‘‘rūpāvacare parinibbantānaṃ, arūpānaṃ tesaṃ tattha ghānāyatanañca na nirujjhati, rūpāyatanañca na nirujjhissatī’’ti ca tattha vibhāgavasena pavatto pāṭhaseso. Atha kasmāti yadi abhinditabbe paṭivacanavissajjanaṃ, na bhinditabbe, evaṃ sante ‘‘yassa vā pana somanassindriyaṃ uppajjati, tassa cakkhundriyaṃ uppajjatīti? Āmantā’’ti iminā paṭivacanavissajjanena gabbhaseyyakānaṃ somanassapaṭisandhi natthīti kasmā na viññāyati, bhinditabbe na paṭivacanavissajjanaṃ hotīti sampaṭicchitabbanti? Taṃ na, aññāya pāḷiyā tadatthassa viññāyamānattāti dassento ‘‘kāmadhātuyā’’tiādimāha.


让我为您直译这段巴利文：
"而对于投生欲界的无鼻者们所说的"是其连接词。对于其异熟将在鼻处生起之前就断绝的，那被称为产生鼻处的业。"但是如何知道有这样的业存在？"为了回答这个问题而说"谁在何处"等。"即使如此，这里所说的无鼻者也仅指胎生者，这如何可知？"对于这个质问，说"因为不"等，为了证明这个意思而说"在法心分别"等。即使不说，依照法教在阿毗达磨中也是否定的。
"在这里"是指在这处处品中。"如所示"是指在"或者谁将不生起耳处，谁不生起眼处；谁在何处鼻处不灭，谁在那里色处将不灭"等所示的问题中。"是的"所说的为何不理解，这是解释。意思是在这些问题中为什么不用回答来作答。"以确定所取的意义"是指以"或者谁将不生起耳处，谁在何处鼻处将不灭"等确定之词所取的意义。"由于部分可疑义的存在"是指由于部分可疑的意义存在，因为不作与确定义相对的可疑义的回答，因为不应作"是的"的回答，因为不应分开而应整体说明。因此说"对于应分开的不作回答"。
"如果有"的意思是：即使对于应分开说明的意义，如果有回答，也不会是完整的答复，因为没有机会且应分开。如此，"对于在五蕴界般涅槃者，对于在无色界最后有者，以及那些投生无色界而将般涅槃者，他们死时，他们的耳处将不生起，眼处不生起"，同样"对于在色界般涅槃者，对于无色界众生，他们在那里鼻处不灭，色处将不灭"，这是那里依分类而转起的剩余经文。"那么为什么"：如果对于不应分开的用回答，对于应分开的不用，如此的话，通过"或者谁生起喜根，谁生起眼根吗？是的"这个回答，为什么不能理解胎生者没有喜俱结生，难道不应接受"对于应分开的不作回答"吗？不是这样，因为从其他圣典中可以了解那个意思，为了显示这点而说"在欲界"等。


‘‘Yaṃ cittaṃ uppajjati, na nirujjhati, taṃ cittaṃ nirujjhissati, nuppajjissatīti? Āmantā’’ti tasseva cittassa nirodho anāgatabhāvena tassa uppādakkhaṇe yathā vutto, evaṃ tasseva kammajasantānassa nirodho tassa uppāde anāgatabhāvena vattabbo. Tenetaṃ dasseti ‘‘ekacittassa nāma uppādakkhaṇe nirodho anāgatabhāvena vuccati, kimaṅgaṃ pana ekasantānassā’’ti . Sabbattha sabbasmiṃ anāgatavāre. Upapajjantānaṃ eva vasena so nirodho tathā anāgatabhāvena vutto, kasmā panettha nirodho upapannānaṃ vasena na vuttoti āha ‘‘uppannānaṃ panā’’tiādi. Tasseva yathāpavattassa kammajasantānassa eva. Tasmāti yasmā uppādakkhaṇato uddhaṃ nirodho āraddho nāma hoti, tasmā. Bhede satipi kālabhedāmasanassa kāraṇe satipi. Anāgatakālāmasanavaseneva nirodhasseva vasena vissajjanadvayaṃ upapannameva yuttameva hotīti. Aññesaṃ vasena nirodhasseva vattuṃ asakkuṇeyyattā ‘‘arahata’’nti vuttaṃ.

Yadi upapattianantaraṃ nirodho āraddho nāma hoti, atha kasmā cutiyā nirodhavacananti codanaṃ sandhāyāha ‘‘tanniṭṭhānabhāvato pana cutiyā nirodhavacana’’nti. Tanniṭṭhānabhāvatoti tassa santānassa niṭṭhānabhāvato. Pavattetiādi vuttassevatthassa pākaṭakaraṇaṃ. Tattha tassāti santānassa. Vakkhatītiādipi pavatte nirodhaṃ anādiyitvā cutinirodhasseva gahitatāya kāraṇavacanaṃ. Tenāti tena yathāvuttena pāṭhantaravacanena. Etthāti etasmiṃ ‘‘yassa cakkhāyatanaṃ nirujjhissatī’’tiādike āyatanayamake. Yadi pavatte niruddhassapi cutiyā eva nirodho icchito, ‘‘sacakkhukāna’’ntiādi kathanti āha ‘‘sacakkhukānantiādīsu ca paṭiladdhacakkhukānantiādinā attho viññāyatī’’ti. Teti arūpe pacchimabhavikā. Acakkhukavacanañca sāvasesanti yojanā.

Pavattivāravaṇṇanā niṭṭhitā.

Āyatanayamakavaṇṇanā niṭṭhitā.

4. Dhātuyamakaṃ

1-19.Saddadhātusambandhānanti idaṃ yāni cakkhudhātādimūlakesu saddayamakāni, sabbāni ca saddadhātumūlakāni, tāni sandhāya vuttaṃ. Na hi tāni cakkhuviññāṇadhātādisambandhāni viya cutipaṭisandhivasena labbhanti, eteneva āyatanayamakepi pavattivāre saddadhātusambandhānaṃ yamakānaṃ alabbhamānatā ca veditabbā.

Dhātuyamakavaṇṇanā niṭṭhitā.

5. Saccayamakaṃ

1. Paṇṇattivāravaṇṇanā

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让我为您直译这段巴利文：
"生起的心，不灭的心，那个心将灭，不将生起吗？是的"，就像在生起刹那中，那个心的灭以未来状态被说明，同样地，对于那个业生相续，在其生起时灭也应以未来状态来说。因此这表明"如果说一个心的生起刹那中的灭是以未来状态来说，何况是一个相续呢"。"一切处"是指在一切未来章节中。仅依投生者的方式，那个灭如此以未来状态被说明，为什么这里不依已生起者的方式说灭呢？为了回答这个问题而说"但对于已生起者"等。"那个"就是指如此转起的业生相续。"因此"是因为从生起刹那之后，灭就称为已开始，所以。即使有区别，即使有时间区别未触及的原因。仅依未来时间未触及的方式，仅依灭的方式，两种答案是恰当的、合理的。因为不能依其他的方式说灭，所以说"阿罗汉"。
如果在投生之后灭就称为已开始，那么为什么说死时的灭呢？针对这个质问而说"但因为是那个终结状态，所以说死时的灭"。"那个终结状态"是指那个相续的终结状态。"在转起"等是对已说意思的明确说明。其中"那个"是指相续。"将说"等也是说明在转起中不取灭而只取死灭的原因。"由此"是由那个如上所说的其他经文。"在这里"是指在这处品中"谁的眼处将灭"等。如果对于在转起中已灭的也只要求死时的灭，那么"有眼者"等如何解释？为了回答这个问题而说"在'有眼者'等中，应以'已得眼者'等的意思来理解"。"他们"是指在无色界的最后有者。"无眼"的说法是有余的，这是解释。
转起品注释完毕。
处品注释完毕。
4.界品
1-19.关于"声界相关"，这是指所有以眼界等为根本的声音品和所有以声界为根本的品。因为它们不像眼识界等相关那样可以依死生而获得。由此也应知道在处品的转起品中声界相关的品是不可得的。
界品注释完毕。
5.谛品
1.施设品注释
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26.Soti dukkhasaddo. Aññatthāti saṅkhāradukkhavipariṇāmadukkhadukkhādhiṭṭhānesu. Aññanirapekkhoti saṅkhārādipadantarānapekkho. Tenāti aññanirapekkhadukkhapadaggahaṇato. Tasmiṃ dukkhadukkhe visayabhūte. Esa dukkhasaddo ‘‘dukkhaṃ dukkhasacca’’nti ettha paṭhamo dukkhasaddo. Tañca dukkhadukkhaṃ. ‘‘Dukkhaṃ dukkhasacca’’nti ettha dukkhameva dukkhasaccanti nayidaṃ avadhāraṇaṃ icchitabbaṃ, dukkhaṃ dukkhasaccamevāti pana icchitabbanti āha ‘‘ekantena dukkhasaccamevā’’ti. Saccavibhaṅge vuttesu samudayesu koci phaladhammesu natthīti saccavibhaṅge pañcadhā vuttesu samudayesu ekopi phalasabhāvesu natthi, phalasabhāvo natthīti attho. ‘‘Phaladhammo natthī’’ti ca pāṭho. Maggasaddo ca phalaṅgesūti sāmaññaphalaṅgesu sammādiṭṭhiādīsu ‘‘maggaṅgaṃ maggapariyāpanna’’ntiādinā (vibha. 492, 495) āgato maggasaddo maggaphalattā pavattati kāraṇūpacārenāti adhippāyo. Tenāha ‘‘na maggakiccasabbhāvā’’tiādi. Tasmāti yasmā saccadesanāya pabhavādisabhāvā eva dhammā samudayādipariyāyena vuttā, na appabhavādisabhāvā, tasmā . Ettha ca tebhūmakadhammānaṃ yathārahaṃ dukkhasamudayasaccantogadhattā asaccasabhāve sabhāvadhamme ca uddharanto phaladhamme eva uddhari. Nanu ca maggasampayuttāpi dhammā asaccasabhāvāti tepi uddharitabbāti? Na, tesaṃ maggagatikattā. ‘‘Phaladhammesū’’ti ettha dhammaggahaṇena vā phalasampayuttadhammānaṃ viya tesampi gahaṇaṃ daṭṭhabbaṃ.

Padasodhanena…pe… idha gahitāti etena asaccasabhāvānaṃ dhammānaṃ pakaraṇena nivattitataṃ āha. Tesanti dukkhādīnaṃ. Tabbisesanayogavisesanti tena dukkhādivisesanayogena visiṭṭhataṃ. Saccavisesanabhāveneva dukkhādīnaṃ pariññeyyatādibhāvo siddhoti āha ‘‘ekantasaccattā’’ti. Yathā cetthāti yathā etasmiṃ saccayamake suddhasaccavāre saccavisesanabhūtā eva dukkhādayo gahitā. Evaṃ khandhayamakādīsupīti na suddhasaccavāre eva ayaṃ nayo dassitoti attho. Padasodhanavāre taṃmūlacakkavāre ca ‘‘rūpaṃ rūpakkhandho’’tiādinā samudāyapadānaṃyeva vuttattā vattabbameva natthīti ‘‘suddhakkhandhādivāresū’’ti vuttaṃ. Tathā cetthāpi suddhavāre eva ayaṃ nayo dassito. Yadi suddhakkhandhādivāresu khandhādivisesanabhūtānameva rūpādīnaṃ gahaṇena bhavitabbaṃ, atha kasmā khandhādivisesanato aññesampi rūpādīnaṃ vasena attho dassitoti codanaṃ sandhāyāha ‘‘aṭṭhakathāyaṃ panā’’tiādi. Purimo eva attho yutto, yuttito pāṭhova balavāti.

Paṇṇattivāravaṇṇanā niṭṭhitā.

2. Pavattivāravaṇṇanā

27-

让我为您直译这段巴利文：
26. "那个"是指苦字。"在其他处"是指在行苦、变异苦、苦苦的处所中。"不依赖其他"是指不依赖行等其他词。"由此"是因为取不依赖其他的苦词。在作为对象的那个苦苦中。这个苦字是在"苦是苦谛"中的第一个苦字。那个是苦苦。在"苦是苦谛"中，不应理解为仅苦是苦谛，而应理解为苦只是苦谛，因此说"一定是苦谛"。在谛分别中所说的诸集中，没有任何一个在果法中，意思是在谛分别中五种所说的诸集中，没有一个在具有果性质的法中，没有果性质。也有"没有果法"的读法。"道字也在果支中"意思是在预流果等支中的正见等，如"道支、道所摄"等所说的道字，因为是道果而以因的转义运作。因此说"不是因为有道的作用"等。"因此"是因为在谛教说中只说明具有生起等性质的法为集等的同义词，而不说明不具有生起等性质的法，所以。这里，由于三界法适当地摄属于苦集谛，在举出非谛性质的自性法时只举出果法。难道与道相应的诸法不是非谛性质，所以也应当举出吗？不是，因为它们属于道的范畴。或者应当理解在"在果法中"这里的"法"字也包含像与果相应的诸法那样的它们。
"通过词的净化...这里所取"，由此说明非谛性质的诸法通过文脉而被排除。"它们的"是指苦等的。"与那个特殊修饰语的特殊关系"是指与那个苦等特殊修饰语的结合而有的殊胜性。仅因为是谛的特殊修饰语，苦等的应遍知性等就成立，因此说"因为是决定的谛"。"如同在这里"是指如同在这谛品的纯谛品中只取作为谛的特殊修饰语的苦等。"在蕴品等中也是如此"的意思是不仅在纯谛品中显示这个方法。因为在词净化品和以它为根本的轮转品中只说"色是色蕴"等集合词，所以没有什么可说的，因此说"在纯蕴等品中"。同样在这里也只在纯品中显示这个方法。如果在纯蕴等品中应当只取作为蕴等特殊修饰语的色等，那么为什么还显示依非蕴等特殊修饰语的色等的意思呢？针对这个质问而说"但是在注释中"等。前面的意思才是合理的，从合理性来说经文更有力。
施设品注释完毕。
2.转起品注释
27-

164. Dukkhapariññā yāva dukkhasamatikkamanatthāti sappadesaṃ pavattāpi sā tadatthāvahā bhaveyyāti kassaci āsaṅkā siyāti dassento āha ‘‘ariyattā…pe… katvā vutta’’nti. Keci panettha ‘‘antimabhave ṭhitattā’’ti kāraṇaṃ vadanti, taṃ na yujjati upapattiyā dukkhavicārattā, na ca sabbe suddhāvāsā antimabhavikā uddhaṃsotavacanato. ‘‘Yassa dukkhasaccaṃ uppajjatī’’ti uppādāvatthā. Avisesena dukkhasaccapariyāpannā dhammā sambandhībhāveneva taṃsamaṅgī ca puggalo vuttoti dassento ‘‘sabbe upapajjantā’’tiādiṃ vatvā svāyamattho yasmā nicchayarūpena gahito, nicchitasseva ca atthassa vibhāgadassanena bhavitabbaṃ, tasmā ‘‘tesveva…pe… upapannamevā’’ti āha. Tattha tesveva keci dassīyantīti sambandho. Ekakoṭṭhāsuppattisamaṅginoti dukkhakoṭṭhāsuppattisamaṅgino. Tesūti sanniṭṭhānena gahitesu. Maggaphaluppādasamaṅgīsūti maggaphaluppādasamaṅgīnaṃ, ayameva vā pāṭho.

Ettha cātiādinā ‘‘sabbesa’’ntiādipāḷiyā piṇḍatthaṃ dasseti. Tattha samudayasaccuppādavomissassa dukkhasaccuppādassāti idaṃ anādare sāmivacanaṃ. Katthaci samudayasaccuppādavomissepi dukkhasacce taṃrahitassa samudayasaccuppādarahitassa dukkhasaccuppādassa dassanavasena vuttanti yojanā. Keci pana ‘‘samudayasaccāvomissassā’’ti paṭhanti, tesaṃ ‘‘taṃrahitassā’’ti idaṃ purimapadassa atthavivaraṇaṃ veditabbaṃ. Taṃsahitassāti samudayasaccuppādasahitassa dukkhasaccuppādassa dassanavasena vuttanti yojanā. Tesanti asaññasattānaṃ, pavattiyaṃ dukkhasaccassa uppādo ‘‘pavatte’’tiādinā vuttesu dvīsupi koṭṭhāsesu na gahitoti attho. Paṭisandhiyaṃ pana tesaṃ uppādassa paṭhamakoṭṭhāsena gahitatā dassitā eva. Tathā nirodho cāti yathā asaññasattānaṃ paṭisandhiyaṃ dukkhasaccassa uppādo paṭhamakoṭṭhāsena gahito, pavattiyaṃ pana so dvīhi koṭṭhāsehi na gahito, tathā tesaṃ dukkhasaccassa nirodhopīti attho. Tathā hi ‘‘sabbesaṃ cavantānaṃ pavatte taṇhāvippayuttacittassa bhaṅgakkhaṇe’’tiādinā (yama. 1.saccayamaka.88) nirodhavāre pāḷi pavattā. Eseva nayoti yvāyaṃ ‘‘ettha cā’’tiādinā samudayasaccayamake pāḷiyā atthanayo vutto, maggasaccayamakepi eseva nayo, evameva tatthāpi attho netabboti attho. Tathā hi ‘‘sabbesaṃ upapajjantāna’’ntiādinā tattha pāḷi pavattā.

Evañca satīti evaṃ khaṇavasena okāsaggahaṇe satīti yathāvuttamatthaṃ ananujānanavasena paccāmasati. Etassa vissajjaneti etassa yamakapadassa vissajjane. ‘‘Aggamaggassa uppādakkhaṇe, arahantānaṃ cittassa uppādakkhaṇe, yassa cittassa anantarā aggamaggaṃ paṭilabhissanti, tassa cittassa uppādakkhaṇe, asaññasattaṃ upapajjantānaṃ tesaṃ tattha dukkhasaccaṃ uppajjati, no ca tesaṃ tattha samudayasaccaṃ uppajjissatī’’ti (yama. 

让我为您直译这段巴利文：
164. 为显示某人可能有"苦的遍知虽然是部分地转起，但也可能导向直至超越苦的目的"这样的疑虑，而说"因为是圣者...而说"。有些人在这里说"因为住于最后有"这个原因，这是不合理的，因为是考察投生的苦，而且不是所有的净居天都是最后有者，因为说有上流。"谁的苦谛生起"是生起的状态。为显示一般地说明属于苦谛的诸法通过关联性以及具有它的补特伽罗，而说"一切投生者"等。由于这个意思是以确定的形式所取，而且只应显示已确定的意思的分别，所以说"在那些...恰当"。其中"在那些中某些被显示"是连接词。"具足一分生起"是指具足苦分生起。"在那些"是指在以确定所取的。"在具足道果生起者中"是具足道果生起者的所有格，或者就是这个读法。
"在这里"等是显示"一切"等经文的总义。其中"混合有集谛生起的苦谛生起"这是不关心的所有格。意思是在某处即使是混合有集谛生起的苦谛中，也是依显示没有它的、没有集谛生起的苦谛生起而说的。有些人读作"不混合集谛的"，对他们来说"没有它的"是对前词的意思解释。"与它相应的"意思是依显示与集谛生起相应的苦谛生起而说。"它们的"意思是无想有情的，在转起中苦谛的生起在"在转起"等所说的两分中都不摄取。但在结生时它们的生起已显示为被第一分所摄。"灭也是如此"意思是：如同无想有情在结生时苦谛的生起被第一分所摄，但在转起中它不被两分所摄，同样地它们的苦谛的灭也是如此。因此在灭品中有经文说"一切死时，在转起中离渴爱心的坏灭刹那"等。"这就是方法"意思是：这个以"在这里"等所说的集谛品中经文的意思方法，在道谛品中也是这样，应当如此理解那里的意思。因此那里也有经文说"一切投生者"等。
"如此的话"是以不同意的方式提到如上所说的意思，即如此依刹那而取处的情况。"在这个的解答"是在这个相对句的解答中。"在最上道的生起刹那，在阿罗汉们心的生起刹那，在将在其心之后获得最上道者的那个心的生起刹那，对于投生无想有情，他们的苦谛在那里生起，但他们的集谛在那里不将生起"。

1.saccayamaka.71) purimakoṭṭhāsassa āgatattā virodho natthīti ‘‘pacchimakoṭṭhāse’’tiādi vuttaṃ . Tattha tasmāti yasmā na upapatticittuppādakkhaṇo bhāvino samudayapaccuppādassa ādhāro, atha kho kāmāvacarādiokāso, tasmā. Puggalokāsavāro hesāti yasmā puggalokāsavāro esa, tasmā ‘‘tesaṃ tatthā’’ti ettha okāsavasena tattha-saddassa attho veditabbo. Yadi puggalokāsavāre kāmāvacarādiokāsavaseneva attho gahetabbo, na khaṇavasena, atha kasmā ‘‘sabbesaṃ upapajjantāna’’ntiādinā okāsaṃ anāmasitvā tattha vissajjanaṃ pavattanti codanaṃ sandhāyāha ‘‘tattha…pe… so evā’’ti. Tattha tatthāti okāsavāre. Puggalavisesadassanatthanti puggalasaṅkhātavisesadassanatthaṃ. Yattha teti yasmiṃ kāmāvacarādiokāse te puggalā.

Kecīti dhammasirittheraṃ sandhāyāha. So hi ‘‘pavatte cittassa bhaṅgakkhaṇe dukkhasaccaṃ nuppajjatī’’ti ettha cittajarūpameva adhippetaṃ cittapaṭibaddhavuttittāti kāraṇaṃ vadati. Apare ‘‘arūpeti imaṃ purimāpekkhampi hotīti tena pavattaṃ visesetvā arūpabhavavasena ayamattho vutto , tasmā ‘yassa vā pana samudayasaccaṃ nirujjhati, tassa dukkhasaccaṃ uppajjatīti? No’tiādīsupi evamattho veditabbo’’ti vadanti. Puggalo na cittaṃ apekkhitvāva gahitoti idaṃ cittassa anadhikatattā vuttaṃ. Yattha pana samudayasaccassa uppādanicchayo, tattheva tassa anuppādanicchayenapi bhavitabbaṃ cittena ca vinā puggalasseva anupalabbhanatoti ‘‘yassa samudayasaccaṃ nuppajjatī’’ti ettha samudayasaccādhāraṃ cittaṃ atthato gahitamevāti sakkā viññātuṃ. Apica indriyabaddhepi na sabbo rūpuppādo ekantena cittuppādādhīnoti sakkā vattuṃ cittuppattiyā vināpi tattha rūpuppattidassanato, tasmā cittajarūpameva cittassa uppādakkhaṇe uppajjati, na itaraṃ, itaraṃ pana tassa tīsupi khaṇesu uppajjatīti niṭṭhamettha gantabbaṃ. Vibhajitabbā avibhattā nāma natthīti siyāyaṃ pasaṅgo paṭhamavāre, dutiyavāre pana vibhajanā eva sāti nāyaṃ pasaṅgo labbhati, paṭhamavārepi vā nāyaṃ pasaṅgo. Kasmā? Esā hi yamakassa pakati, yadidaṃ yathālābhavasena yojanā.


让我为您直译这段巴利文：
因为前分已经说"在最上道的生起刹那...他们的苦谛在那里生起"等，所以没有矛盾，因此说"在后分"等。其中"因此"是因为不是投生心生起刹那是未来集的当前生起的所依，而是欲界等处所，所以。"这是补特伽罗处所品"因为这是补特伽罗处所品，所以在"他们在那里"中，应当依处所来理解"那里"这个词的意思。如果在补特伽罗处所品中应当只依欲界等处所来理解意思，而不是依刹那，那么为什么以"一切投生者"等不提到处所而进行解答呢？针对这个质问而说"在那里...他"。其中"在那里"是指在处所品中。"为显示补特伽罗的特殊"是为显示被称为补特伽罗的特殊。"他们在哪里"是指在哪个欲界等处所那些补特伽罗。
"某些人"是指法护长老。因为他说"在转起中心的坏灭刹那苦谛不生起"这里只是指心生色，因为它的运作依附于心，这是理由。其他人说"在无色界中这也依赖前面，因此依转起的特殊而依无色有的方式说这个意思，所以在'或者谁的集谛灭，他的苦谛生起吗？不'等中也应当如此理解意思"。"补特伽罗不是仅依心而取"这是因为心不是主要的而说的。但是在哪里有集谛生起的确定，在那里也应当有它不生起的确定，而且离开心就不能获得补特伽罗，所以在"谁的集谛不生起"这里，可以理解实际上已经取了作为集谛所依的心。而且即使在有根身中也不能说所有色的生起一定依赖心的生起，因为看到即使没有心的生起也有那里色的生起，所以只有心生色在心的生起刹那生起，其他的不是，但其他的在它的三个刹那中都生起，这里应当得出这个结论。"没有应分别而未分别的"这个过失可能在第一品中有，但在第二品中正是分别，所以这个过失不能得到，或者在第一品中也没有这个过失。为什么？因为这是相对句的本性，也就是依所得而解释。


Dutiye citte vattamāneti ettha ‘‘paṭhamaṃ bhavaṅgaṃ, dutiyaṃ citta’’nti vadanti. Bhavanikantiyā āvajjanampi vipākappavattito visadisattā ‘‘dutiya’’nti vattuṃ sakkā, tato paṭṭhāya pubbe tassa tattha samudayasaccaṃ nuppajjitthāti vattabbāti apare. Bhavanikantiyā pana sahajātaṃ paṭhamaṃ cittaṃ idha dutiyaṃ cittanti adhippetaṃ. Tato pubbe pavattaṃ sabbaṃ abyākatabhāvena samānajātikattā ekanti katvā tato paṭṭhāya heṭṭhā tassa tattha samudayasaccaṃ nuppajjitthevāti . Tenāha ‘‘sabbantimena paricchedenā’’tiādi. Tasminti dutiye citte. Tena samānagatikattāti tena yathāvuttadutiyacittena ca taṃsamaṅgino vā dukkhasaccaṃ uppajjittha, no ca samudayasaccanti vattabbabhāvena samānagatikattā. Evañca katvāti tena samānagatikatāya dassitattā eva. Yathāvuttāti dutiyākusalacittato purimasabbacittasamaṅgino aggahitā honti itarabhāvābhāvato. Vuttamevatthaṃ pāṭhantarena samatthetuṃ ‘‘yathā’’tiādi vuttaṃ. Teti catuvokārā. Vajjetabbāti ‘‘itaresa’’nti visesanena nivattetabbā. Pañcavokārā viya yathāvuttā suddhāvāsāti dutiyacittakkhaṇasamaṅgibhāvena vuttappakārā yathā suddhāvāsasaṅkhātā pañcavokārā pubbe vuttā santi, evaṃ catuvokārā pubbe vuttā na hi santīti yojanā.

‘‘Yassa yatthā’’ti puggalokāsā ādheyyādhārabhāvena apekkhitāti āha ‘‘puggalokāsā aññamaññaparicchinnā gahitā’’ti. Kāmāvacare…pe… upapannāti ettha kāmāvacare abhisametāvino rūpāvacaraṃ upapannā, rūpāvacare abhisametāvino arūpāvacaraṃ upapannā, vā-saddena kāmāvacare abhisametāvino arūpāvacaraṃ upapannāti ca yojetabbaṃ. Tatthāti upapannokāse. Abhisamayoti uparimaggābhisamayo yāva upapanno na bhavissati, tāva te tattha upapannapuggalā ettha etasmiṃ ‘‘abhisametāvīna’’ntiādinā vutte dutiyakoṭṭhāse na gayhanti puggalokāsānaṃ aññamaññaṃ paricchinnattā. Yadi evaṃ kiṃ te imasmiṃ yamake asaṅgahitāti āha ‘‘te panā’’tiādi. Tattha yaṃ vuttaṃ ‘‘samānagatikāti visuṃ na dassitā’’ti, taṃ pākaṭataraṃ kātuṃ ‘‘anabhisametāvīna’’ntiādi vuttaṃ. Tassattho – ‘‘anabhisametāvīna’’nti iminā paṭhamapadena gahitā sabbattha magguppattirahe sampattibhave tattha suddhāvāse ye anabhisametāvino, tesu dvippakāresu suddhāvāsā yasmiṃ kāle tattha anabhisametāvinoti gahetabbā, tattha nesaṃ tathā gahetabbakālassa visesanatthaṃ ‘‘suddhāvāsānaṃ dutiye citte vattamāne’’ti vuttanti.

Etenāti etena vacanena. Vodānacittaṃ nāma maggacittānaṃ anantarapaccayabhūtaṃ cittaṃ, idha pana aggamaggacittassa. Tatoti yathāvuttavodānacittato purimataracittasamaṅgino, anulomañāṇasampayuttacittasamaṅgino, avasiṭṭhavuṭṭhānagāminivipassanācittādisamaṅginopi. Tenāha ‘‘yāva sabbantimataṇhāsampayuttacittasamaṅgī, tāva dassitā’’ti.


让我为您直译这段巴利文：
"在第二心转起时"，这里他们说"第一是有分，第二是心"。因为有有的欲求的转向也与异熟的转起不同，所以可以说是"第二"，从那时起之前他的集谛在那里不曾生起，应当这样说，这是其他人的说法。但这里所说的第二心是指与有的欲求俱生的第一心。因为在那之前转起的一切都是无记性而同类，所以作为一，从那时起向下他的集谛在那里确实不曾生起。因此说"以最后的限定"等。"在那个"是指在第二心。"因为与它同类"是因为与所说的第二心，或者与具有它者的苦谛生起但集谛不生起，应当这样说的方式相同。"如此的话"是因为已经显示与它同类的性质。"如所说"是从第二不善心之前的一切具心者因为没有其他性而不被摄取。为了以其他经文证实已说的意思而说"如"等。"他们"是指四蕴。"应当避免"是指以"其他"的限定应当排除。"如五蕴的如所说的净居"意思是：如同以具有第二心刹那的方式所说的称为五蕴的净居前面已说，四蕴前面却没有如此说。
"谁在何处"是期待补特伽罗处所作为能依所依的关系，因此说"补特伽罗处所被互相限定而取"。"在欲界...投生"这里应当解释为：已证悟而在欲界的投生色界，已证悟而在色界的投生无色界，以"或"字也表示已证悟而在欲界的投生无色界。"在那里"是指在投生处。"证悟"是上位道的证悟，只要还没有投生，那些在那里投生的补特伽罗在这里以"已证悟者"等所说的第二分中不被摄取，因为补特伽罗处所是互相限定的。如果这样，难道他们在这相对句中不被包含吗？为了回答这个问题而说"但他们"等。其中为了使所说的"因为同类而不另外显示"更加明显，而说"未证悟者"等。其意思是：以"未证悟者"这第一词所取的一切处所中，在那里净居中适合得道的具足之有中未证悟者，在这两种净居者中，应当在他们是未证悟者的时候取，为了限定他们在那里应当如此取的时间，所以说"在净居者的第二心转起时"。
"由此"是由这个说法。"清净心"是指作为诸道心的无间缘的心，但这里是指最上道心的。"从那里"是指从所说的清净心之前具心者，具有随顺智相应心者，也包括其余具有趣向出起观心等者。因此说"直到具最后渴爱相应心者都已显示"。


Paṭisandhicuticittānaṃ bhaṅguppādakkhaṇā pavatte cittassa bhaṅguppādakkhaṇehi dukkhasaccādīnaṃ nuppādādīsu samānagatikāti katvā vuttaṃ ‘‘pavatte cittassā’’tiādi. Tattha cuticittassapi uppādakkhaṇassa gahaṇaṃ daṭṭhabbanti yojanā. Dvīsupi koṭṭhāsesūti samudayasaccassa bhāvino nirodhassa appaṭikkhepapaṭikkhepavasena pavattesu purimapacchimakoṭṭhāsesu. Na visesitanti yathāvutte appaṭikkhepe ca satipi visesetvā na vuttanti attho. Ekassapi puggalassa tādisassa maggassa ca phalassa ca bhaṅgakkhaṇasamaṅgino purimakoṭṭhāsasseva abhajanato koṭṭhāsadvayasambhavābhāvatoti attho. Idāni tamevatthaṃ vivarituṃ ‘‘yassa dukkhasacca’’ntiādi vuttaṃ. Kesañci puggalānaṃ. Niddhāraṇe cetaṃ sāmivacanaṃ. ‘‘Maggassa ca phalassa cā’’ti vuttamaggaphalāni dassento ‘‘tiṇṇaṃ phalānaṃ dvinnañca maggāna’’nti āha. Tāni pana heṭṭhimāni tīṇi phalāni majjhe ca dve maggā veditabbā. Nirantaraṃ anuppādetvāti paṭipakkhadhammehi avokiṇṇaṃ katvā saha vipassanāya maggaṃ uppādentena yā sātaccakiriyā kātabbā, taṃ akatvāti attho. Tenāha ‘‘antarantarā…pe… uppādetvā’’ti. ‘‘Arūpe maggassa ca phalassa ca bhaṅgakkhaṇe’’ti avisesato vutte kathamayaṃ viseso labbhatīti āha ‘‘sāmaññavacanenapī’’tiādi. Tena apavādavisayapariyāyena upasaggā abhinivisantīti lokasiddhoyaṃ ñāyoti dasseti.

Pavattivāravaṇṇanā niṭṭhitā.

3. Pariññāvāravaṇṇanā

165-170.Etthevāti imasmiṃ saccayamake eva. Apariññeyyatādassanatthanti ettha a-kāro na pariññeyyābhāvavacano, nāpi pariññeyyapaṭipakkhavacano, atha kho tadaññavacanoti yathārahaṃ saccesu labbhamānānaṃ pahātabbatādīnampi dassane āpanneyeva samayavāro dassanaparo, yesañca na dassanaparo, tesu kesuci saccesu labbhamānānampi kesañci visesānaṃ ayaṃ vāro na dassanaparoti dassento ‘‘sacchikaraṇa…pe… dassanatthañcā’’ti āha. Samudaye pahānapariññāva vuttā, na tīraṇapariññāti yuttaṃ tāvetaṃ samudayassapi tīretabbasabhāvattā, ‘‘dukkhe tīraṇapariññāvavuttā, na pahānapariññā’’ti idaṃ pana kasmā vuttaṃ, nanu dukkhaṃ appahātabbamevāti? Samudayasaccavibhaṅge vuttānaṃ kesañci samudayakoṭṭhāsānaṃ dukkhasacce saṅgahaṇato dukkhasamudaye vā asaṅkaratova gahetvā bhūtakathanametaṃ daṭṭhabbaṃ. Ubhayatthāti dukkhe samudaye ca vuttā. Kasmā? Tesaṃ sādhāraṇāti. Evaṃ sādhāraṇāsādhāraṇabhedabhinnaṃ yathāvuttaṃ pariññākiccaṃ pubbabhāge nānakkhaṇe labbhamānampi maggakāle ekakkhaṇe eva labbhati ekañāṇakiccattāti dassetuṃ ‘‘maggañāṇañhī’’tiādi vuttaṃ.

Pariññāvāravaṇṇanā niṭṭhitā.

Saccayamakavaṇṇanā niṭṭhitā.

6. Saṅkhārayamakaṃ

1. Paṇṇattivāravaṇṇanā

1. Satipi kusalamūlādīnampi vibhattabhāve khandhādivibhāgo tato sātisayoti dassento ‘‘khandhādayo viya pubbe avibhattā’’ti āha. Pakārattho vā ettha ādi-saddo ‘‘bhūvādayo’’tiādīsu viyāti kusalamūlādīnampi saṅgaho daṭṭhabbo. Aviññātattā nisāmentehi. Hetuattho vā ettha luttaniddiṭṭho aviññāpitattāti attho. Yadipi kāyasaṅkhārānaṃ vikappadvayepi hetuphalabhāvoyeva icchito, sāmivacanarūpāvibhūto pana attheva atthabhedoti dassento ‘‘kāyassa…pe… kattuatthe’’ti āha. So panāti kattuattho.

2-

让我为您直译这段巴利文：
因为结生死亡心的坏灭生起刹那与转起中心的坏灭生起刹那在苦谛等的不生起等方面是同类，所以说"在转起中心的"等。其中应当看到也取死心的生起刹那，这是解释。"在两分中"是指在依未来集谛的灭的不否定和否定而转起的前后两分中。"未特别说明"意思是即使有如上所说的不否定，也没有特别说明。因为即使是一个补特伽罗具有如此道和果的坏灭刹那也不属于第一分，所以不可能有两分，这是意思。现在为了解释那个意思而说"谁的苦谛"等。"某些补特伽罗的"，这是分别的所有格。为显示所说的"道和果的"的道果，而说"三果和二道的"。这些应当理解为下面的三果和中间的二道。"不连续生起"意思是没有做应当由生起与观一起的道者所做的不被对立法所间断的持续作业。因此说"间隔...生起"。当不特别地说"在无色界道和果的坏灭刹那"时，如何得到这个特殊性？为了回答这个问题而说"即使以一般说法"等。由此显示这是世间成立的方法，即反对的对象间接地被前缀词确定。
转起品注释完毕。
3.遍知品注释
165-170. "就在这里"是指就在这谛品中。"为显示不应遍知性"这里的"不"字不是表示没有应遍知，也不是表示与应遍知相对，而是表示除此之外的意思。为显示这品是以显示为主的机会品，在诸谛中随宜可得的应断等也包含在内，对于不以显示为主的，在某些谛中虽可得到某些特殊性，但这品不以显示为主，因此说"为显示应证...和"。"在集中只说断遍知，不说度遍知"，这是合理的，因为集也有应度的自性。但"在苦中只说度遍知，不说断遍知"，这为什么这样说，难道苦不是完全不应断的吗？应当理解这是如实之说，因为在集谛分别中所说的某些集分类包含在苦谛中，或者因为在苦集中不混杂地取。"在两处"是指在苦和集中所说的。为什么？因为它们是共通的。为显示如此在前分中在不同刹那可得的分为共通和不共通的如上所说的遍知作用，在道的时候在一个刹那中可得，因为是一智的作用，所以说"因为道智"等。
遍知品注释完毕。
谛品注释完毕。
6.行品
1.施设品注释
1. 虽然善根等也有分别，但蕴等的分别比那个更殊胜，因此说"如蕴等以前未分别的"。或者这里的"等"字是表示种类，如在"佛等"等中，应当看到也包括善根等。因为未被了知，所以被观察者。或者这里省略说明的是因的意思，意思是因为未被使了知。虽然身行的两种分别都要求因果关系，但所有格形式不明显，意思却有差别，因此说"身的...能作意"。"那个"是指能作意。
2-

7.Suddhikaekekapadavasenāti ‘‘kāyo saṅkhāro’’tiādīsu dvīsu dvīsu padesu aññamaññaṃ asammissaekekapadavasena. Atthābhāvatoti yathādhippetatthābhāvato. Aññathā karajakāyādiko attho attheva. Tenevāha ‘‘padasodhana…pe… avacanīyattā’’ti. Idāni tameva atthābhāvaṃ byatirekavasena dassento ‘‘yathā’’tiādimāha. Kasmā pana ubhayattha samāne samāsapadabhāve tattha attho labbhati, idha na labbhatīti? Bhinnalakkhaṇattā. Tattha hi rūpakkhandhādipadāni samānādhikaraṇānīti padadvayādhiṭṭhāno eko attho labbhati, idha pana kāyasaṅkhārādipadāni bhinnādhikaraṇānīti tathārūpo attho na labbhatīti. Tenāha ‘‘yathādhippetatthābhāvato’’ti.

Visuṃ adīpetvāti ‘‘kāyasaṅkhāro’’tiādinā saha vuccamānopi kāyasaṅkhārasaddo visuṃ visuṃ attano atthaṃ ajotetvā ekaṃ atthaṃ yadi dīpetīti parikappavasena vadati. Tena kāyasaṅkhārasaddānaṃ samānādhikaraṇataṃ ulliṅgeti. ‘‘Kāyasaṅkhārasaddo kāyasaṅkhāratthe vattamāno’’ti kasmā vuttaṃ, ‘‘saṅkhārasaddo saṅkhārattheva vattamāno’’ti pana vattabbaṃ siyā. Evañhi sati khandhatthe vattamāno khandhasaddo viya rūpasaddena kāyasaddena visesitabboti idaṃ vacanaṃ yujjeyya, kāyasaṅkhārasaddānaṃ pana samānādhikaraṇatte na kevalaṃ saṅkhārasaddoyeva saṅkhāratthe vattati, atha kho kāyasaddopīti imamatthaṃ dassetuṃ ‘‘kāyasaṅkhārasaddo kāyasaṅkhāratthe vattamāno’’ti vuttaṃ siyā, kāyasaddena samānādhikaraṇenāti adhippāyo. Byadhikaraṇena pana saṅkhārassa visesitabbatā atthevāti.

Imassa vārassāti suddhasaṅkhāravārassa. Padasodhanena dassitānanti ettakeva vuccamāne tattha dassitabhāvasāmaññena suddhakāyādīnampi gahaṇaṃ āpajjeyyāti taṃnivāraṇatthaṃ ‘‘yathādhippetānamevā’’ti āha. Kāyādipadehi aggahitattāti suddhakāyādipadehi aggahitattā. Idha panāti aṭṭhakathāyaṃ. Suddhasaṅkhāravāraṃ sandhāya vuttampi suddhasaṅkhāravāramevettha ananujānanto sakalasaṅkhārayamakavisayanti āha ‘‘idha pana saṅkhārayamake’’ti. Adhippetatthapariccāgoti assāsapassāsādikassa adhippetatthassa aggahaṇaṃ cetanākāyaabhisaṅkharaṇasaṅkhārādi anadhippetatthapariggaho. Yadi ‘‘kāyo saṅkhāro’’tiādinā suddhasaṅkhārataṃmūlacakkavārā atthābhāvato idha na gahetabbā, atha kasmā pavattivārameva anārabhitvā aññathā desanā āraddhāti āha ‘‘padasodhanavārataṃmūlacakkavārehī’’tiādi. Saṃsayo hoti saṅkhārasaddavacanīyatāsāmaññato kāyasaṅkhārādipadānaṃ byadhikaraṇabhāvato ca. Tenevāha ‘‘asamānādhikaraṇehi…pe… dassitāyā’’ti.

Paṇṇattivāravaṇṇanā niṭṭhitā.

2. Pavattivāravaṇṇanā



让我为您直译这段巴利文：
7. "依纯一一词"是指在"身是行"等两两词中，互不混杂地依一一词。"因为没有意思"是因为没有所意图的意思。否则，所生身等的意思是存在的。因此说"因为词的净化...不可说"。现在为了以差别的方式显示那个无意义，而说"如"等。为什么在两处都是复合词的情况下，那里得到意思，这里却不得到呢？因为有不同的特相。因为在那里色蕴等词是同格，所以得到以两词为基础的一个意思，但这里身行等词是异格，所以不得到那样的意思。因此说"因为没有所意图的意思"。
"不另外说明"是以假设的方式说，即使身行声与"身行"等一起说，身行声也不另外各自说明自己的意思，而是说明一个意思。由此暗示身行声是同格。为什么说"身行声转起于身行义"，而不应该说"行声只转起于行义"呢？因为如果这样的话，就像转起于蕴义的蕴声被色声限定那样，这个说法就合理，即应被身声限定。但在身行声是同格的情况下，不仅行声转起于行义，而且身声也是，为了显示这个意思而说"身行声转起于身行义"，意思是与身声同格。但以异格行被限定的意思是存在的。
"这个品"是指纯行品。"由词的净化所显示的"，如果只这样说，由于在那里显示的共通性，也会包含纯身等，为了避免这个，所以说"只是如所意图的"。"因为不被身等词所取"是因为不被纯身等词所取。"但在这里"是指在注释中。虽然是针对纯行品而说的，但这里不承认只是纯行品，而说"但在这行品中"是指整个行品的范围。"舍弃所意图的意思"是不取入出息等所意图的意思，而取思身行、行作等非所意图的意思。如果"身是行"等的纯行及以它为根本的轮转品因为没有意思而不应在这里取，那么为什么不开始转起品而以其他方式开始教说呢？为了回答这个问题而说"以词净化品及以它为根本的轮转品"等。有疑惑是因为行声所说的共通性和身行等词的异格性。因此说"由异格...所显示的"。
施设品注释完毕。
2.转起品注释

19.Saṅkhārānaṃpuggalānañca okāsattāti sampayuttānaṃ nissayapaccayatāya, saṅkhārānaṃ samāpajjitabbatāya puggalānaṃ jhānassa okāsatā veditabbā, bhūmi pana yadaggena puggalānaṃ okāso, tadaggena saṅkhārānampi okāso. ‘‘Dutiye jhāne tatiye jhāne’’tiādinā jhānaṃ, ‘‘kāmāvacare rūpāvacare’’tiādinā bhūmi ca visuṃ okāsabhāvena gahitā. Itīti hetuattho, yasmā jhānampi okāsabhāvena gahitaṃ, tasmāti attho. Puggalavāre ca okāsavasena puggalaggahaṇeti puggalavāre ca yadā puggalokāsasaṅkhārādīnaṃ okāsabhāvena gayhati, tadā tesaṃ dvinnaṃ okāsānaṃ vasena gayhanaṃ hotīti yattha so puggalo, yañca tasmiṃ puggale jhānaṃ upalabbhati, tesaṃ dvinnaṃ bhūmijhānasaṅkhātānaṃ okāsānaṃ vasena yathārahaṃ kāyasaṅkhārādīnaṃ gahaṇaṃ kathanaṃ hotīti. Tasmāti yasmā etadeva, tasmā. Dutiyatatiyajjhānokāsavasenāti dutiyatatiyajjhānasaṅkhātaokāsavasena gahitā. Kathaṃ? ‘‘Vinā vitakkavicārehi assāsapassāsānaṃ uppādakkhaṇe’’ti evaṃ gahitā puggalā visesetvā dassitā. Kena? Teneva vitakkavicārarahitaassāsapassāsuppādakkhaṇenāti yojetabbaṃ.

Paṭhamakoṭṭhāse jhānokāsavasena puggaladassanaṃ katanti vuttaṃ ‘‘puna…pe… dassetī’’ti. Bhūmiokāsavasena puggalaṃ dassetīti sambandho. Dvippakārānanti jhānabhūmiokāsabhedena duvidhānaṃ. Tesanti puggalānaṃ. ‘‘Paṭhamaṃ jhānaṃ samāpannānaṃ kāmāvacarāna’’nti ca idaṃ nivattetabbagahetabbasādhāraṇavacanaṃ, tassa ca avacchedakaṃ ‘‘assāsapassāsānaṃ uppādakkhaṇe’’ti idanti vuttaṃ ‘‘visesa…pe… khaṇe’’ti. Tena visesanena. Kāmāvacarānampīti pi-saddo sampiṇḍanattho. Tena na kevalaṃ rūpārūpāvacaresu paṭhamajjhānaṃ samāpannānaṃ, atha kho kāmāvacarānampīti vuttamevatthaṃ sampiṇḍeti. Kīdisānaṃ kāmāvacarānanti āha ‘‘gabbhagatādīna’’nti. Ādi-saddena udakanimuggavisaññibhūtā saṅgahitā, na matacatutthajjhānasamāpannanirodhasamāpannā. Te hi akāmāvacaratāya viya rūpārūpabhavasamaṅgino vitakkavicāruppattiyāva nivattitā. Ekantikattāti assāsapassāsābhāvassa ekantikattā. Nidassitāti rūpārūpāvacarā nidassanabhāvena vuttā, na tabbirahitānaṃ aññesaṃ abhāvatoti adhippāyo. Paṭhamajjhānokāsā assāsapassāsavirahavisiṭṭhāti yojanā. Paṭhamañcettha paṭhamajjhānasamaṅgīnaṃ rūpārūpāvacarānaṃ gahaṇaṃ, dutiyaṃ yathāvuttagabbhagatādīnaṃ. Iminā nayenāti yvāyaṃ ‘‘saṅkhārānaṃ puggalānañcā’’tiādinā jhānokāsabhūmiokāsavasena puggalavibhāganayo vutto, iminā nayena upāyena. Sabbattha sabbapucchāsu.



让我为您直译这段巴利文：
19. "行及补特伽罗的处所"是指相应法的依止缘，行的可达成性，补特伽罗的禅定的处所应当了知。地是补特伽罗处所的极限，也是行的处所的极限。以"第二禅在第三禅"等方式禅定被单独取为处所，以"在欲界在色界"等方式地也单独取为处所。"如此"是因果意义，意思是因为禅定也被取为处所。在补特伽罗品中以处所的方式取补特伽罗，当以补特伽罗处所、行等的处所方式取时，就是以两个处所的方式取，即在补特伽罗所在之处，禅定被发现的地方，以两个处所的方式，即地和禅定，按照适当的方式取身行等。"因此"是因为正是这个。"依第二第三禅的处所"是以第二第三禅的处所方式取。如何取？以"离寻伺的入出息生起刹那"的方式取，补特伽罗被特别显示。以什么方式？应当连接为"正是以离寻伺入出息生起刹那"。
说"再次...显示"是指在第一部分以禅定处所的方式显示补特伽罗。连接是以地处所的方式显示补特伽罗。"两种"是指禅定和地处所的差别。"他们"是指补特伽罗。"最初第一禅已获得的欲界者"是应当遮止和取的普通说法，它的截断是"入出息生起刹那"，因此说"特别...刹那"。以那个特别说明。"欲界者"中的"皆"字是综合意义。因此不仅在色无色界的第一禅已获得者，而且也综合了欲界者。"什么样的欲界者"？说"胎生等"。"等"字包括被没入水中、失去意识等，不包括死亡和第四禅已获得的灭尽定者。他们因为不是欲界或色无色有，或因为寻伺生起而被遮止。"绝对性"是入出息完全没有。"已显示"是指色无色界已被示说，不是说他们完全没有，意思是不包括其他。与第一禅处所的入出息的区别是连接。首先在这里取第一禅的色无色界，其次取如上所说的胎生等。"以此方法"是指以这个方法，即以禅定处所和地处所方式区分补特伽罗的方法，在一切处、一切问题中。

21.Etasmiṃ pana atthe satīti yvāyaṃ uppattibhūmiyā jhānaṃ visesetvā attho vutto, etasmiṃ atthe gayhamāne aññatthapi uppattibhūmiyā jhānaṃ visesitabbaṃ bhaveyya, tathā ca aniṭṭhaṃ āpajjatīti dassento ‘‘catutthajjhāne’’tiādimāha. Kiṃ pana taṃ aniṭṭhanti āha ‘‘bhūmīnaṃokāsabhāvasseva aggahitatāpattito’’ti. Yattha yattha hi jhānaṃ gayhati, tattha tattha taṃ uppattibhūmiyā visesitabbaṃ hoti. Tathā sati jhānokāsova gahito siyā, na bhūmiokāso guṇabhūtattā. Kiñca ‘‘catutthajjhāne rūpāvacare arūpāvacare’’ti ettha rūpārūpabhūmiyā catutthajjhāne visesiyamāne tadekadesova okāsavasena gahito siyā, na sabbaṃ catutthajjhānaṃ. Tenāha ‘‘sabbacatutthajjhānassa okāsavasena aggahitatāpattito cā’’ti. Jhānabhūmokāsānanti jhānokāsabhūmiokāsānaṃ.

Nanu ca jhānabhūmiokāse asaṅkarato yojiyamāne na sabbasmiṃ paṭhamajjhānokāse kāyasaṅkhāro vacīsaṅkhāro ca atthi, tathā sabbasmiṃ kāmāvacarokāseti codanuppattiṃ sandhāya tassa parihāraṃ vattuṃ ‘‘yadipī’’tiādimāha. Tatthāti paṭhamajjhānokāse kāmāvacarokāse ca. Taṃdvayuppattīti tassa kāyavacīsaṅkhāradvayassa uppatti. Okāsadvayassa asaṅkarato gahaṇe ayañca guṇo laddho hotīti āha ‘‘visuṃ…pe… na vattabbaṃ hotī’’ti. Tattha aṅgamattavasenāti vitakkādijhānaṅgamattavasena. Tattha vattabbaṃ aṭṭhakathāyaṃ vuttameva. Vitakkarahitopi vicāro vacīsaṅkhāroyevāti āha ‘‘avitakka…pe… gacchatī’’ti. Muddhabhūtaṃ dutiyajjhānanti catukkanaye dutiyajjhānamāha. Tañhi sakalakkhobhakaradhammavigamena vitakkekaṅgappahāyikato sātisayattā ‘‘muddhabhūta’’nti vattabbataṃ labhati. Asaññasattā viyāti idaṃ visadisudāharaṇaṃ daṭṭhabbaṃ.

37. Āvajjanato pubbe pavattaṃ sabbaṃ cittaṃ paṭisandhicittena samānagatikattā ekaṃ katvā vuttaṃ ‘‘paṭhamato’’ti. Tenāha ‘‘avitakkaavicārato’’tiādi. Cittasaṅkhārassa ādidassanatthanti suddhāvāse cittasaṅkhārassa ādidassanatthaṃ. Tathā ‘‘vacīsaṅkhārassa ādidassanattha’’nti etthāpi.

Pavattivāravaṇṇanā niṭṭhitā.

Saṅkhārayamakavaṇṇanā niṭṭhitā.

7. Anusayayamakaṃ

Paricchedaparicchinnuddesavāravaṇṇanā



让我为您直译这段巴利文：
21. "在这个意思的情况下"是指当取这个以生起地来限定禅定的意思时，在其他处也应当以生起地来限定禅定，如此会导致不想要的结果，为显示这点而说"第四禅"等。什么是那个不想要的结果呢？说"因为会导致不取地的处所性"。因为在任何取禅定的地方，都应当以生起地来限定它。如此的话，只会取禅定处所，而不会取地处所，因为它是附属的。而且在"在色界无色界的第四禅"中，当以色无色地来限定第四禅时，只会以处所的方式取它的一部分，而不是全部第四禅。因此说"而且因为会导致不取全部第四禅的处所性"。"禅地处所"是指禅处所和地处所。
然而当不混杂地连接禅定和地处所时，不是在所有第一禅处所都有身行语行，同样在所有欲界处所也是如此。考虑到这个质疑的生起，为了说明它的解答而说"即使"等。"在那里"是指在第一禅处所和欲界处所。"那两者的生起"是指那个身语行两者的生起。在不混杂地取两处所时得到这个功德，因此说"不必...说"。其中"仅依支分"是仅依寻等禅支。在那里应当说的在注释中已说。即使离寻的伺也是语行，因此说"无寻...去"。"顶点的第二禅"是说四分法的第二禅。因为它以完全离开扰动法和舍弃寻一支而特别殊胜，所以得到称为"顶点"。"如无想有情"这应当看作不相似的譬喻。
37. 在转向之前转起的一切心因为与结生心同类而作为一说"最初"。因此说"从无寻无伺"等。"为显示心行的开始"是为显示在净居天心行的开始。同样在"为显示语行的开始"中

1. ‘‘Avijjāsamudayā rūpasamudayo, taṇhāsamudayā rūpasamudayo, kammasamudayā rūpasamudayo. Lobho nidānaṃ kammānaṃ samudayāyā’’ti ca evamādinā kusalamūlakusalādīnaṃ paccayabhāvo vuttoti āha ‘‘paccayadīpakena mūlayamakenā’’ti. ‘‘So ‘aniccaṃ rūpaṃ, aniccaṃ rūpa’nti yathābhūtaṃ pajānāti. Cakkhu aniccaṃ, rūpā aniccā’’ti ca ādinā bahulakhandhādimukhena aniccānupassanādayo vihitāti vuttaṃ ‘‘khandhādīsu tīraṇabāhullato’’ti. Kilesānaṃ samucchindanato paraṃ pahānakiccaṃ natthīti āha ‘‘anusayapahānantā pahānapariññā’’ti. Yadipi anusayehi sampayogato ārammaṇato vā pahānapariññā nappavattati, anusayābhāve pana tadārambho eva natthīti katvā vuttaṃ ‘‘anusayehi pahānapariññaṃ vibhāvetu’’nti. Anusayabhāvena labbhamānānanti anusayabhāvena vijjamānānaṃ, anusayasabhāvānanti attho. Tīhākārehīti paricchedādīhi tīhi pakārehi. Anusayesu gaṇanasarūpappavattiṭṭhānato abodhitesu puggalokāsādivasena pavattiyamānā tabbisayā desanā na suviññeyyā hotīti dassento āha ‘‘tesu tathā…pe… duravabodhattā’’ti.

Ettha purimesūti paduddhāro anantarassa vidhi paṭisedho vāti katvā sānusayavārādiapekkho, na anusayavārādiapekkho anusayavāre pāḷivavatthānassa pageva katattāti dassento ‘‘etesu sānusayavārādīsu purimesūti attho’’ti āha. Sānusayavārādīsu hi tīsu purimesu okāsavāre yato tatoti desanā pavattā, na anusayavārādīsu. Atthavisesābhāvatoti ‘‘kāmadhātuyā cutassā’’tiādinā (yama. 2.anusayayamaka.302) pāḷiāgatapadassa, ‘‘kāmadhātuṃ vā pana upapajjantassā’’tiādinā yamakabhāvena aṭṭhakathāādigatapadassa ca atthavisesābhāvato. Kathamayaṃ yamakadesanā siyā dutiyassa padassa abhāvatoti attho. Yadi nāyaṃ yamakadesanā, atha kasmā idhāgatāti āha ‘‘purimavāre hī’’tiādi. Tattha anusayaṭṭhānaparicchedadassananti anusayaṭṭhānatāya paricchedadassanaṃ. Evampi kathamidaṃ anusayayamakaṃ yamakadesanāsabbhāvatoti āha ‘‘yamakadesanā…pe… nāmaṃ daṭṭhabba’’nti . Atthavasenāti paṭilomatthavasena. Paṭhamapadena hi vuttassa viparivattanavasenapi yamakadesanā hoti ‘‘rūpaṃ rūpakkhandho, rūpakkhandho rūpa’’ntiādīsu (yama. 

让我为您直译这段巴利文：
1. "由于无明生起色生起，由于渴爱生起色生起，由于业生起色生起。贪是诸业生起的因"等如此等方式说明了善根和善等的缘性，因此说"以说明缘的根品"。"他如实了知'色是无常，色是无常'。眼是无常，色是无常"等，以多蕴等门说示无常随观等，因此说"因为在蕴等中度的遍多"。因为断除烦恼后没有更上的断除作用，所以说"以随眠断尽为断遍知"。虽然断遍知不以相应或所缘的方式从随眠转起，但在没有随眠时就完全没有它的开始，因此说"以随眠显示断遍知"。"以随眠性而得到的"是指以随眠性而存在的，意思是随眠自性的。"以三种行相"是以界限等三种方式。当随眠未从数量、自性和转起处被了解时，以补特伽罗处所等方式转起的关于它们的教说是难以理解的，为显示这点而说"因为它们如此...难以了解"。
这里"在前面的"，因为词的提出是最近的规则或遮止，所以是关联有随眠品等，不是关联随眠品等，因为在随眠品中已经先确定了经文，为显示这点而说"意思是在这些有随眠品等的前面的"。因为在有随眠品等三个之前的处所品中，教说是从那里转起的，不是在随眠品等中。"因为没有意思的差别"是因为"从欲界死时"等经文所来的词，和"或者投生欲界时"等成为相对句的注释等所来的词没有意思的差别。意思是如何在没有第二词的情况下会是相对句的教说。如果这不是相对句的教说，那么为什么在这里出现呢？为回答这个问题而说"因为在前品"等。其中"显示随眠处的界限"是显示作为随眠处的界限。即使这样，如何这个随眠品是相对句，因为有相对句的教说？为回答这个问题而说"应当看作...名"。"依意思"是依反义意思。因为以第一词所说的以相反的方式也成为相对句的教说，如在"色是色蕴，色蕴是色"等中。

1.khandhayamaka.2), tattha pana atthaviseso atthi, idha natthi, tasmā na tathā desanā katāti dassento āha ‘‘atthavisesābhāvato pana na vuttā’’ti. Labbhamānatāvasenāti pucchāya labbhamānatāvasena.

Uppattiarahataṃ dassetīti iminā nippariyāyena anusayā anāgatāti dassitaṃ hoti yato te maggavajjhā, na ca atītapaccuppannā uppattirahāti vuccanti uppannattā. Yaṃsabhāvā pana dhammā anāgatā anusayāti vuccanti, taṃsabhāvā eva te atītapaccuppannā vuttā. Na hi dhammānaṃ addhābhedena sabhāvabhedo atthi, tasmā anusayānaṃ atītapaccuppannabhāvā pariyāyato labbhantīti aṭṭhakathāyaṃ (yama. aṭṭha. anusayayamaka 1) ‘‘atītopi hotī’’tiādi vuttaṃ. Evaṃpakārāti anusayappakārā, kāraṇalābhe sati uppajjanārahāicceva attho. So evaṃpakāro uppajjanavāre uppajjati-saddena gahito uppajjanārahatāya avicchinnabhāvadīpanatthanti adhippāyo. Tenāha ‘‘na khandhayamakādīsu viya uppajjamānatā’’ti, paccuppannatāti attho. Tenevātiādinā yathāvuttamatthaṃ pākaṭataraṃ karoti. Tattha ninnānākaraṇoti nibbiseso. Uppajjanānusayānaṃ ninnānākaraṇattā eva hi ‘‘etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisatī’’ti vibhaṅge (vibha. 203) āgataṃ. Anusayanañhi ettha nivisananti adhippetaṃ.

Idāni yena pariyāyena atītapaccuppannesu anusayavohāro, taṃ dassetukāmo anāgatampi tehi saddhiṃ ekajjhaṃ katvā dassento ‘‘anurūpaṃ kāraṇaṃ pana…pe… vuccantī’’ti āha. Etena bhūtapubbagatiyā atītapaccuppannesu uppattirahatā veditabbāti dasseti. Uppattiarahatā nāma kilesānaṃ maggena asamucchinnatāya veditabbā. Sā ca atītapaccuppannesupi atthevāti pakārantarenapi tesaṃ pariyāyatova anusayabhāvaṃ pakāseti. Tenevāha ‘‘maggassa panā’’tiādi. Tādisānanti ye maggabhāvanāya asati uppattirahā, tādisānaṃ. Dhammo eva ca uppajjati, na dhammākāroti adhippāyo. Na hi dhammākārā aniccatādayo uppajjantīti vuccanti. Yadi pana te uppādādisamaṅgino siyuṃ, dhammā eva siyuṃ. Tena vuttaṃ ‘‘appahīnākāro ca uppajjatīti vattuṃ na yujjatī’’ti.

Vuttampi thāmagamanaṃ aggahetvā appahīnaṭṭhamattameva gahetvā codako codetīti dassento āha ‘‘sattānusaya…pe… āpajjatīti ce’’ti. Na hi thāmagamane gahite codanāya okāso atthi. Tenāha ‘‘nāpajjatī’’tiādi. Vuttaṃ aṭṭhakathāyaṃ, na kevalamaṭṭhakathāyameva pāṭhagatovāyamattho, tasmā evameva gahetabboti dassento ‘‘thāmagato…pe… yutta’’nti vatvā kiṃ pana taṃ thāmagamananti parāsaṅkaṃ nivattento ‘‘thāmagatanti ca…pe… vuttā’’ti āha. Tattha aññehi asādhāraṇoti kilesavatthuādīnaṃ kilesatādisabhāvo viya kāmarāgādito aññattha alabbhamāno tesaṃyeva āveṇiko sabhāvo, yato te bhavabījaṃ bhavamūlanti ca vuccanti. Yasmā ca thāmagamanaṃ tesaṃ anaññasādhāraṇo sabhāvo, tasmā anusayananti vuttaṃ hotīti dassento ‘‘thāmagatoti anusayasamaṅgīti attho’’ti āha.

‘‘Yassa kāmarāgānusayo anuseti, tassa paṭighānusayo anusetīti? Āmantā’’tiādinā (yama. 2.anusayayamaka.3) anusayavāre vutto eva attho ‘‘yassa kāmarāgānusayo uppajjati, tassa paṭighānusayo uppajjatīti? Āmantā’’tiādinā (yama. 

让我为您直译这段巴利文：
1. 在蕴品中，那里有意思的差别，这里没有，因此教说不是那样做，为显示这点而说"因为没有意思的差别所以不说"。"依可得性"是依问题的可得性。
"显示生起适应性"由此显示随眠以无比喻的方式是未来的，因为它们是道所断，而过去现在不说是生起适应的，因为已生起。但是，法以什么自性在未来被称为随眠，以相同自性在过去现在被说。因为法的自性不会因时间的差别而有差别，所以随眠的过去现在性以比喻方式可得，因此在注释中说"也是过去"等。"如此种类"是随眠种类，意思只是在获得因缘时适合生起。意图是那个如此种类在生起品中以"生起"字所取，为显示生起适应性的不间断性。因此说"不像在蕴品等中的正在生起性"，意思是现在性。以"正是由此"等使如上所说的意思更加明显。其中"无差别"是无区别。正是因为生起随眠无差别，所以在分别中说"这渴爱生起时在这里生起，安住时在这里安住"。因为这里意指随眠的安住。
现在为了显示以什么比喻方式在过去现在有随眠的言说，将未来也与它们一起合并显示，而说"但适当的因缘...被称为"。由此显示应当以曾有的性质理解过去现在的生起适应性。生起适应性是指应当以烦恼未被道断除来理解。它在过去现在也存在，以另一种方式也说明它们以比喻方式的随眠性。因此说"但对于道"等。"如此的"是指若无道修习则适合生起的那些。意思是只有法生起，不是法的行相生起。因为不说法的行相无常等生起。如果它们具有生起等，就会只是法。因此说"说未断行相生起是不合适的"。
为显示质问者不取所说的力量行进而只取未断的意思来质问，而说"如果说七随眠...得到"。因为在取力量行进时没有质问的机会。因此说"不得到"等。在注释中说，不仅在注释中，这个意思也在经文中得到，因此为显示应当这样取，而说"力量行进...合适"后，为除去他人关于什么是力量行进的疑惑，而说"力量行进是...说"。其中"与其他不共"是指像烦恼事等的烦恼性等自性一样，在欲贪等以外其他处不可得的只属于它们的自性，因此它们被称为有种子、有根。因为力量行进是它们的不共自性，所以说是随眠，为显示这点而说"力量行进意思是具随眠"。
"谁有欲贪随眠随眠，他有嗔恚随眠随眠吗？是的"等，在随眠品中所说的意思，以"谁的欲贪随眠生起，他的嗔恚随眠生起吗？是的"等。

2.anusayayamaka.300) vuttoti anusayanākāro eva uppajjanavāre uppajjati-saddena gahitoti ‘‘uppajjanavāro anusayavārena ninnānākaraṇo vibhatto’’ti yaṃ vuttaṃ, tattha vicāraṃ ārabhati ‘‘anusayauppajjanavārānaṃ samānagatikattā’’tiādinā. ‘‘Uppajjatī’’ti vacanaṃ siyāti uppajjanavāre ‘‘uppajjatī’’ti vacanaṃ appahīnākāradīpakaṃ siyā. Tathā ca sati yathā ‘‘imassa uppādā’’ti ettha imassa anirodhāti ayamatthopi ñāyati, evaṃ ‘‘uppajjatī’’ti vutte atthato ‘‘na uppajjatī’’ti ayamattho vutto hoti appahīnākārassa uppattirahabhāvassa anuppajjamānasabhāvattāti codanaṃ dassento ‘‘uppajjatīti vacanassa avuttatā na sakkā vattunti ce’’ti āha. Vacanatthavisesena taṃdvayassa vuttattāti etena dhammanānattābhāvepi padatthanānatthena vārantaradesanā hoti yathā sahajātasaṃsaṭṭhavāresūti dasseti. Anurūpaṃ kāraṇaṃ labhitvātiādi tameva vacanatthavisesaṃ vibhāvetuṃ āraddhaṃ. Uppattiyogganti uppattiyā yoggaṃ, uppajjanasabhāgatanti attho. Yato anusayā uppattirahāti vuccanti, ekantena cetadeva sampaṭicchitabbaṃ ‘‘yassa kāmarāgānusayo uppajjati, tassa paṭighānusayo uppajjatīti? Āmantā’’tiādivacanato (yama. 2.anusayayamaka.300). ‘‘Anusentīti anusayā’’ti ettake vutte sadā vijjamānā nu kho te aparinipphannānusayanaṭṭhena ‘‘anusayā’’ti vuccantīti ayamattho āpajjatīti taṃnisedhanatthaṃ ‘‘anurūpaṃ kāraṇaṃ labhitvā uppajjantī’’ti vuttaṃ. Uppattiarahabhāvena thāmagatatā anusayaṭṭhoti yaṃ tesaṃ uppattiyogavacanaṃ vuttaṃ, taṃ sammadeva vuttanti imamatthamāha ‘‘anusayasaddassā’’tiādinā. Tena vāradvayadesanuppādikā anusayasaddatthaniddhāraṇāti dasseti. Tampi suvuttameva iminā tantippamāṇenāti idampi ‘‘abhidhamme tāvā’’tiādinā āgataṃ tividhameva tantiṃ sandhāyāhāti dassento āha ‘‘tantittayenapi hi cittasampayuttatā dīpitā hotī’’ti.

Paricchedaparicchinnuddesavāravaṇṇanā niṭṭhitā.

Uppattiṭṭhānavāravaṇṇanā



让我为您直译这段巴利文：
2. "在生起品中所说"，正是随眠行相以生起品中的"生起"字所取，因此说"生起品与随眠品无差别地分别"，对此以"因为随眠品和生起品同类"等开始考察。"可能有'生起'的说法"是指在生起品中"生起"的说法可能表示未断行相。如果是这样的话，就像在"由于这个生起"中也知道"这个不灭"的意思一样，当说"生起"时，从意思上说"不生起"，因为未断行相的生起适应性是不生起的自性，为显示这个质问而说"如果说不能说'生起'说法未说"。"因为以说法意思的差别说那两者"，由此显示虽然没有法的差别，但以词义的差别有另一品的教说，如在俱生相应品中。"获得适当因缘"等是为了说明那个说法意思的差别而开始的。"适合生起"是适合于生起，意思是有生起的共同性。因为随眠被称为生起适应，这一定要接受，从"谁的欲贪随眠生起，他的嗔恚随眠生起吗？是的"等说法。当只说"随眠故为随眠"时，会得到"它们是常存的吗？以未完成随眠义而称为随眠"这个意思，为否定这个而说"获得适当因缘而生起"。以生起适应性的力量行进是随眠义，他们的适合生起的说法是很好地说的，为说明这个意思而说"随眠声"等。由此显示两品的教说生起是随眠声义的确定。"这也由这个教量很好地说"，为显示这也是针对以"首先在阿毗达磨"等所说的三种教说而说，而说"因为以三种教说也显示与心相应性"。
界限确定说示品注释完毕。
生起处品注释

2.Evaṃ satīti vedanānaṃ visesitabbabhāve kāmadhātuyā ca visesanabhāve sati. Kāmādhātuyā anusayanaṭṭhānatā na vuttā hoti appadhānabhāvato, padhānāppadhānesu padhāne kiccadassanato, visesanabhāvena caritabbatāya cāti adhippāyo. Hotu ko dosoti kadāci vadeyyāti āsaṅkamāno āha ‘‘dvīsu panā’’tiādi. Dvīsūti niddhāraṇe bhummaṃ, tathā ‘‘tīsu dhātūsū’’ti etthāpi. Tasmāti yasmā dhātuādibhedena tividhaṃ anusayaṭṭhānaṃ, tattha ca rūpārūpadhātūnaṃ bhavarāgassa anusayaṭṭhānatā vuttāti kāmadhātuyā kāmarāgassa anusayaṭṭhānatā ekantena vattabbā, tasmā. Tīsu dhātūsu tīsu vedanāsūti ca niddhāraṇe bhummaṃ, kāmadhātuyā dvīsu vedanāsūti ca ādhāre.

Dvīsvevāti dvīsu sukhopekkhāsu eva. Sabbāsu dvīsūti yāsu kāsuci dvīsu. Tenāti ‘‘kāmarāgo dvīsu vedanāsu anusetī’’ti vacanasāmatthiyaladdhena visesanicchayeneva. Bhavarāgānusayaṭṭhānaṃ rūpārūpadhātuyo tadanurūpā ca vedanā. Na hi dvīsu vedanāsu kāmarāgānusayova anusetīti avadhāraṇaṃ icchitaṃ, dvīsu eva pana vedanāsūti icchitaṃ. Tenevāha ‘‘dvīsveva anuseti, na tīsū’’ti. Aṭṭhānañca anusayānaṃ, kiṃ taṃ apariyāpannaṃ sakkāye? Sabbo lokuttaro dhammo. Ca-saddena paṭighānusayaṭṭhānaṃ saṅgaṇhāti. Tena vuttaṃ ‘‘yathā cā’’tiādi. Aññāti kāmarāgānusayaṭṭhānabhūtā dve vedanā.

Aññesu dvīhi vedanāhi vippayuttesu. Piyarūpasātarūpesūti piyāyitabbamadhurasabhāvesu. Visesanañcetaṃ rūpādīnaṃ sabbadvārasabbapurisesu iṭṭhabhāvassa aniyatatāya kataṃ. Sātasantasukhagiddhiyāti sātasukhe santasukhe ca gijjhanākārena abhikaṅkhanākārena. Tattha sātasukhaṃ kāyikaṃ, santasukhaṃ cetasikaṃ. Sātasukhaṃ vā kāyikasukhaṃ, santasukhaṃ upekkhāsukhaṃ. Tathā cāhu ‘‘upekkhā pana santattā, sukhamicceva bhāsitā’’ti (visuddhi. 

让我为您直译这段巴利文：
2. "如此的话"是指在受应当被限定和欲界应当是限定的情况下。欲界的随眠处性未被说，因为是非主要的，因为在主要和非主要中显示主要的作用，因为应当以限定的方式运作，这是意思。考虑到有人可能会说"让它这样，有什么过失呢？"而说"但在两个"等。"在两个"是分别中的处格，同样在"在三界"中也是。"因此"是因为依界等差别有三种随眠处，在其中已说色无色界是有爱的随眠处，所以一定要说欲界是欲贪的随眠处，因此。"在三界中在三受"是分别中的处格，"在欲界中在两受"是处所格。
"只在两个"是只在乐受和舍受中。"在一切两个"是在任何两个中。"由此"是由"欲贪在两受中随眠"的说法力量所得的特别决定。有爱随眠处是色无色界和与之相应的受。因为不是想要确定只有欲贪随眠在两受中随眠，而是想要确定只在两受中。因此说"只在两个中随眠，不在三个中"。诸随眠的非处，它是什么不包含在有身见中？一切出世间法。"和"字包含嗔恚随眠处。因此说"如和"等。"其他"是指作为欲贪随眠处的两个受。
在其他离两受的。"可爱可悦之事"是指应当爱好的甜美自性。这是对色等的限定，因为在一切门一切人中可意性是不确定的。"以适悦寂静乐的贪著"是以适悦乐和寂静乐的贪著方式、希求方式。其中适悦乐是身的，寂静乐是心的。或者适悦乐是身乐，寂静乐是舍乐。因此说"但舍因为寂静，被说为乐"等。;

2.644; mahāni. aṭṭha. 27). Parittaṃ vā oḷārikaṃ sukhaṃ sātasukhaṃ, anoḷārikaṃ santasukhaṃ. Parittaggahaṇañcettha kāmarāgānusayassa adhippetattā. Aññatthāti vedanāhi aññattha. Soti kāmarāgānusayo. Vedanāsu anugato hutvā setīti vedanāpekkho eva hutvā pavattati yathā puttāpekkhāya dhātiyā anuggaṇhanappavatti, sayanasaṅkhātā pavatti ca kāmarāgassa nikāmanameva. Tenāha ‘‘sukhamicceva abhilapatī’’ti. Yathā tassa, evaṃ paṭighānusayādīnampi vuttaniyāmena yathāsakaṃ kiccakaraṇameva dukkhavedanādīsu anusayanaṃ daṭṭhabbaṃ. Tena vuttaṃ ‘‘evaṃ paṭighānusayo cā’’tiādi. Tīsu vedanāsu anusayanavacanenāti tīsu vedanāsu yathārahaṃ anusayanavacanena. Iṭṭhādibhāvena gahitesūti iṭṭhādīsu ārammaṇapakatiyā vasena iṭṭhādibhāvena gahitesu viparītasaññāya vasena aniṭṭhādīsu iṭṭhādibhāvena gahitesūti yojanā. Na hi iṭṭhādibhāvena gahaṇaṃ viparītasaññā.

Tatthāti iṭṭhārammaṇādīsu. Etthāti anusayane. Kāmassādādivatthubhūtānaṃ kāmabhavādīnanti kāmassādabhavassādavatthubhūtānaṃ kāmarūpārūpabhavānaṃ gahaṇaṃ veditabbanti yojanā. Tatthāti vedanāttayadhātuttayesu. Niddhāraṇe cetaṃ bhummaṃ. Dukkhapaṭighāto dukkhe anabhirati. Yattha tatthāti dukkhavedanāya taṃsampayuttesu aniṭṭharūpādīsu vāti yattha tattha. Mahaggatā upādinnakkhandhā rūpārūpabhavā, anupādinnakkhandhā rūpārūpāvacaradhammā. Tatthāti yathāvuttesu mahaggatadhammesu bhavarāgoicceva veditabbo. Tena vuttaṃ ‘‘rūpadhātuyā arūpadhātuyā ettha kāmarāgānusayo nānusetī’’ti. Diṭṭhānusayādīnanti ādi-saddena vicikicchānusayaavijjānusayādīnaṃ saṅgaho daṭṭhabbo.


让我为您直译这段巴利文：
2. (644;大义疏27)。或者粗的乐是适悦乐，非粗的是寂静乐。这里取"粗"是因为意指欲贪随眠。"在其他处"是指在受以外的处。"它"是欲贪随眠。"在受中随行而住"是只依赖受而转起，如依赖儿子的乳母的保护转起，而欲贪的住所称的转起就是爱好。因此说"只说乐"。如同它那样，嗔恚随眠等也应当以所说的方式看作在苦受等中做其各自作用就是随眠。因此说"如此嗔恚随眠等"。"以在三受中随眠的说法"是以在三受中按照适当的随眠说法。"以可意等性而取"的连接是以所缘自性方式在可意等中以可意等性而取，以颠倒想的方式在不可意等中以可意等性而取。因为以可意等性取不是颠倒想。
"在那里"是指在可意所缘等中。"在这里"是指在随眠中。"欲味等事物的欲有等"的连接是应当知道取欲味有味事物的欲色无色有。"在那里"是指在三受三界中。这是分别的处格。苦对抗是对苦的不喜。"无论在哪里"是指在苦受或与之相应的不可意色等中。广大的所执取蕴是色无色有，非所执取蕴是色无色界法。"在那里"是指在如上所说的广大法中应当知道就是有爱。因此说"在色界无色界中欲贪随眠不随眠"。"见随眠等"的"等"字应当看作包括疑随眠无明随眠等。


Dhātuttayavedanāttayavinimuttaṃ diṭṭhānusayādīnaṃ anusayanaṭṭhānaṃ na vuttanti suvuttametaṃ diṭṭhānusayādīnaṃ uppattiṭṭhānapucchāyaṃ ‘‘sabbasakkāyapariyāpannesu dhammesu’’icceva vissajjitattā. Kāmarāgo pana yattha nānuseti, taṃ dukkhavedanārūpārūpadhātuvinimuttaṃ diṭṭhānusayādīnaṃ anusayanaṭṭhānaṃ atthīti dassetuṃ ‘‘nanu cā’’tiādi āraddhaṃ. Tattha tadanusayanaṭṭhānatoti tassa kāmarāgānusayassa anusayanaṭṭhānato. Aññā nekkhammassitasomanassupekkhāsaṅkhātā. Ayamettha saṅkhepattho – nekkhammassitadomanasse viya paṭighānusayo nekkhammassitasomanassupekkhāsu kāmarāgānusayo nānusetīti ‘‘yattha kāmarāgānusayo nānuseti, tattha diṭṭhānusayo nānusetī’’ti sakkā vattunti tasmā taṃ uddharitvā na vuttanti. Hontūti tāsaṃ vedanānaṃ atthitaṃ paṭijānitvā uddharitvā avacanassa kāraṇaṃ dassento āha ‘‘na pana…pe… taṃ na vutta’’nti. Tadanusayanaṭṭhānanti tesaṃ diṭṭhānusayādīnaṃ anusayanaṭṭhānaṃ. Tasmāti yasmā satipi kāmarāgānusayanaṭṭhānato aññasmiṃ diṭṭhānusayādīnaṃ anusayanaṭṭhāne taṃ pana dhātuttayavedanāttayavinimuttaṃ natthi vedanādvayabhāvato, tasmā. Taṃ vedanādvayaṃ na vuttaṃ visuṃ na uddhaṭanti attho. Tasmāti yasmā ‘‘yattha kāmarāgādayo nānusenti, tattha diṭṭhivicikicchā nānusentī’’ti ayamattho ‘‘āmantā’’ti iminā paṭivacanavissajjanena avibhāgato vuttoti ‘‘yattha kāmarāgādayo anusenti, tattha diṭṭhivicikicchā anusentī’’ti ayampi attho avibhāgatova labbhati, tasmā. Avibhāgato ca dukkhaṃ paṭighassa anusayanaṭṭhānanti dīpitaṃ hoti. Tenāha ‘‘avisesena…pe… veditabba’’nti. Tattha avisesenāti gehassitaṃ nekkhammassitanti visesaṃ akatvā. Samudāyavasenagahetvāti yathāvuttaavayavānaṃ samūhavasena dukkhantveva gahetvā. ‘‘Avisesena samudāyavasena gahetvā’’ti imamatthaṃ tathā-saddena anukaḍḍhati ‘‘dvīsu vedanāsū’’ti etthāpi gehassitādivibhāgassa anicchitattā.

Yadi evaṃ ‘‘paṭighaṃ tena pajahati, na tattha paṭighānusayo anusetī’’ti idaṃ suttapadaṃ kathanti codanaṃ sandhāya ‘‘apicā’’tiādi vuttaṃ. Tatthāti tasmiṃ domanasse, taṃsampayutte vā paṭighe. Nekkhammassitaṃ domanassantiādinā neyyatthamidaṃ suttaṃ, na nītatthanti dasseti. Yathā pana suttaṃ udāhaṭaṃ, tathā idha kasmā na vuttanti āha ‘‘paṭighuppattirahaṭṭhānatāyā’’tiādi. Evampi suttābhidhammapāṭhānaṃ kathamavirodhoti āha nippariyāyadesanā hesā, sā pana pariyāyadesanāti. Evañca katvāti pariyāyadesanattā eva. Rāgānusayoti kāmarāgānusayo adhippeto. Yato ‘‘anāgāmimaggena samugghātanaṃ sandhāyā’’ti vuttaṃ, tasmā tassa na mahaggatadhammā anusayanaṭṭhānanti taṃ paṭhamajjhānañca anāmasitvā ‘‘na hi lokiyā…pe… nānusetīti sakkā vattu’’nti vuttaṃ. Avatthubhāvatoti sabhāveneva anuppattiṭṭhānattā. Idhāti imasmiṃ anusayayamake. Vuttanayenāti ‘‘nekkhammassitaṃ domanassaṃ uppādetvā’’tiādinā vuttena nayena . Taṃpaṭipakkhabhāvatoti tesaṃ paṭighādīnaṃ paṭipakkhassa maggassa sabbhāvato. Na kevalaṃ maggasabbhāvato, atha kho balavavipassanāsabbhāvatopīti dassento āha ‘‘taṃsamugghā…pe… bhāvato cā’’ti.


让我为您直译这段巴利文：
没有说三界三受之外是见随眠等的随眠处，这很好地说了，因为在见随眠等的生起处问题中只回答说"在一切有身见所包含的诸法中"。但是为了显示欲贪不随眠之处，那个离苦受色无色界的是见随眠等的随眠处存在，而开始说"然而不是吗"等。其中"从它的随眠处"是从那个欲贪随眠的随眠处。"其他"是指出离依止的喜受舍受。这里的简要意思是：如同在出离依止的忧中没有嗔恚随眠，在出离依止的喜舍中没有欲贪随眠，因此不能说"哪里欲贪随眠不随眠，那里见随眠不随眠"，所以提起它而不说。"让它们存在"是承认那些受的存在后，为显示提起而不说的原因而说"但是不...那个不说"。"它们的随眠处"是那些见随眠等的随眠处。"因此"是因为虽然有欲贪随眠处以外的见随眠等的随眠处，但是它离三界三受而不存在，因为是两受性，因此。意思是那两受不说，不单独提起。"因此"是因为"哪里欲贪等不随眠，那里见疑不随眠"这个意思以"是的"这个回答无差别地说了，所以"哪里欲贪等随眠，那里见疑随眠"这个意思也无差别地得到，因此。而且无差别地显示苦是嗔恚的随眠处。因此说"应当以...知道"。其中"无差别"是不作居家依止和出离依止的区别。"以总体方式取"是以如上所说的部分的集合方式只取为苦。以"如此"字引申"无差别以总体方式取"这个意思，因为在"在两受中"这里也不要求居家等的区分。
如果这样的话，"以它断除嗔恚，那里嗔恚随眠不随眠"这个经文如何解释？考虑到这个质问而说"而且"等。"在那里"是在那个忧中，或在与之相应的嗔恚中。以"出离依止的忧"等显示这是需要引导的经，不是已引导的。但是如经中所引，为什么这里不这样说呢？为回答这个问题而说"因为嗔恚生起适应处性"等。即使这样，经和阿毗达磨文如何不相违呢？说这是无比喻的教说，但那是比喻的教说。"这样做"就是因为是比喻的教说。"贪随眠"是指欲贪随眠。因为说"关于以不还道完全断除"，所以广大法不是它的随眠处，因此不触及它和初禅而说"因为不能说世间...不随眠"。"因为是非处"是因为以自性就是不生起处。"在这里"是在这个随眠品中。"以所说方式"是以"生起出离依止的忧"等所说的方式。"因为是它的对治"是因为那些嗔恚等的对治道的存在。不仅因为道的存在，而且也因为有力观的存在，为显示这点而说"因为...完全断除"等。


Idāni yadetaṃ tattha tattha ‘‘anusayanaṭṭhāna’’nti vuttaṃ, taṃ gahetabbadhammavasena vā siyā gahaṇavisesena vāti dve vikappā, tesu paṭhamaṃ sandhāyāha ‘‘ārammaṇe anusayanaṭṭhāne satī’’ti. Rūpādiārammaṇe anusayānaṃ anusayanaṭṭhānanti gayhamāne yamatthaṃ sandhāya ‘‘na sakkā vattu’’nti vuttaṃ, taṃ dassetuṃ ‘‘dukkhāya hī’’tiādimāha. Yadi siyāti yadi kāmarāgānusayo siyā. Etassapīti diṭṭhānusayasampayuttalobhassapi ‘‘sabbasakkāyapariyāpannesu dhammesū’’ti kāmarāgassa ṭhānaṃ vattabbaṃ siyā, na ca vuttaṃ. Atha panātiādi dutiyavikappaṃ sandhāya vuttaṃ. Ajjhāsayavasena taṃninnatāyāti asatipi ārammaṇakaraṇe yattha kāmarāgādayo ajjhāsayato ninnā, taṃ tesaṃ anusayanaṭṭhānaṃ. Tena vuttaṃ ‘‘anugato hutvā setī’’ti. Atha pana vuttanti sambandho. Yathātiādi yathāvuttassa atthassa udāharaṇavasena nirūpanaṃ. Dukkhe paṭihaññanavaseneva pavattati, nārammaṇakaraṇavasenāti adhippāyo. Dukkhameva tassa anusayanaṭṭhānaṃ vuttanti ajjhāsayassa tattha ninnattā dukkhameva tassa paṭighassa anusayanaṭṭhānaṃ vuttaṃ, nālambitaṃ rūpādi sukhavedanā cāti adhippāyo. Evanti yathā aññārammaṇassapi paṭighassa ajjhāsayato dukkhaninnatāya dukkhameva anusayanaṭṭhānaṃ vuttaṃ, evaṃ. Dukkhādīsu…pe… vuttanti ‘‘dukkhena sukhaṃ adhigantabbaṃ. Natthi dinna’’nti ca ādinā kāyakilamanadukkhe dānānubhāvādike ca micchābhinivesanavasena uppajjamānena diṭṭhānusayena sampayutto aññārammaṇopi lobho ‘‘evaṃ sukhaṃ bhavissatī’’ti ajjhāsayato sukhābhisaṅgavaseneva pavattatīti sukhupekkhābhedaṃ sātasantasukhadvayameva assa lobhassa anusayanaṭṭhānaṃ vuttaṃ pāḷiyaṃ, na yathāvuttaṃ dukkhādi, tasmā bhavarāga…pe… na virujjhati. Ekasmiṃyeva cātiādi dutiyavikappaṃyeva upabrūhanatthaṃ vuttaṃ. Tattha rāgassa sukhajjhāsayatā taṃsamaṅgino puggalassa vasena veditabbā, tanninnabhāvena vā cakkhussa visamajjhāsayatā viya. Esa nayo sesesupi. Tesaṃ rāgapaṭighānaṃ nānānusayaṭṭhānatā hoti ekasmimpi ārammaṇeti attho.

Evañca katvāti asatipi gahetabbabhede gahaṇavisesena anusayanaṭṭhānassa bhinnattā eva. ‘‘Yattha…pe… no’’ti vuttaṃ, aññathā virujjheyya. Gahetabbabhedena hi rāgapaṭighānaṃ anusayanaṭṭhānabhede gayhamāne vipākamatte ṭhātabbaṃ siyā, na ca taṃ yuttaṃ, napi sabbesaṃ purisadvārānaṃ iṭṭhāniṭṭhaṃ niyatanti. Yadipi yathāvuttalobhassa vuttanayena kāmarāgānusayatā sambhavati, yathā pana sukhupekkhāsu iṭṭhārammaṇe ca uppajjantena domanassena saha pavatto doso dubbalabhāvena paṭighānusayo na hoti, evaṃ yathāvuttalobhopi kāmarāgānusayo na hotīti imamatthaṃ dassetuṃ ‘‘aṭṭhakathāyaṃ panā’’tiādi vuttaṃ. Na paṭighānusayoti ettha na-kāro paṭisedhanattho, na aññattho, itarattha pana sambhavo eva natthīti dassento ‘‘yaṃ paneta’’ntiādimāha. Tattha ‘‘na hi domanassassa paṭighānusayabhāvāsaṅkā atthī’’ti iminā na-kārassa aññatthatābhāvadassanamukhena abhāvatthataṃ samattheti.


让我为您直译这段巴利文：
现在这个在各处说的"随眠处"，可能是依所取法或是依特殊取著，这两种选择中，关于第一种而说"在所缘随眠处存在时"。当取色等所缘是随眠的随眠处时，为显示关于什么意思而说"不能说"，而说"因为对苦"等。"如果有"是如果有欲贪随眠。"对这个也"是对与见随眠相应的贪也应该说"在一切有身见所包含的诸法中"是欲贪的处，但没有说。"然后"等是关于第二选择而说。"依意乐而倾向它"是虽然没有作所缘，但哪里欲贪等依意乐倾向，那是它们的随眠处。因此说"随行而住"。"然后说"是连接。"如"等是以譬喻方式说明如上所说的意思。只是依对苦的抗拒方式转起，不是依作所缘方式，这是意思。"说苦是它的随眠处"是因为意乐倾向于那里，说苦是那个嗔恚的随眠处，不是所缘的色等和乐受，这是意思。"如此"是如同虽然缘于其他所缘的嗔恚，因为意乐倾向苦而说苦是随眠处，如此。"在苦等中...说"是如"应当以苦得乐。没有布施"等，与依身疲苦和布施功德等邪执着方式生起的见随眠相应的、缘于其他所缘的贪也以"这样将有乐"的意乐只依乐著方式转起，所以在经中说适悦寂静两乐的乐舍差别才是那个贪的随眠处，不是如上所说的苦等，因此有爱...不相违。"而且在一个"等是为增长第二选择而说。其中贪的乐意乐应当依具有它的补特伽罗来理解，或依倾向它，如眼的不平等意乐。这是其他的方式。意思是那些贪和嗔恚即使在一个所缘中也有不同的随眠处。
"这样做"是因为即使没有所取的差别，依特殊取著随眠处有差别。说"哪里...不"，否则会相违。因为如果依所取的差别取贪嗔的随眠处差别，应当只在异熟住立，但那不合适，也不是一切补特伽罗的门都确定是可意不可意。虽然如上所说的贪依所说方式可能是欲贪随眠，但如同在乐舍和可意所缘中生起的与忧俱生的嗔因为软弱而不是嗔恚随眠，如此如上所说的贪也不是欲贪随眠，为显示这个意思而说"但在注释中"等。"不是嗔恚随眠"中的"不"字是否定义，不是其他义，为显示在其他处完全没有可能而说"但这个"等。其中以"因为没有忧是嗔恚随眠的疑虑"，以显示"不"字没有其他义的方式证明是无义。


Desanāsaṃkiṇṇā viya bhaveyyāti ettha desanāsaṅkaraṃ dassetuṃ ‘‘bhavarāgassapi…pe… bhaveyyā’’ti vuttaṃ. Tassattho – yathā kāmarāgassa kāmadhātuyā dvīsu vedanāsu ārammaṇakaraṇavasena uppatti vuttā ‘‘kāmarāgo kāmadhātuyā dvīsu vedanāsu anusetī’’ti, evaṃ yadi ‘‘bhavarāgo kāmadhātuyā dvīsu vedanāsu anusetī’’ti vucceyya, bhavarāgassapi…pe… bhaveyya. Tato ca kāmarāgena saddhiṃ bhavarāgassa desanā saṃkiṇṇā bhaveyya, kāmarāgato ca bhavarāgassa viseso dassetabbo. So ca sahajātānusayavasena na sakkā dassetunti ārammaṇakaraṇavasena dassetabbo. Tena vuttaṃ ‘‘tasmā ārammaṇa…pe… adhippāyo’’ti. Tattha ārammaṇavisesenāti rūpārūpadhātusaṅkhātaārammaṇavisesena. Visesadassanatthanti kāmarāgato bhavarāgassa visesadassanatthaṃ. Evaṃ desanā katāti ‘‘rūpadhātuyā arūpadhātuyā ettha bhavarāgānusayo anusetī’’ti evaṃ visaye bhummaṃ katvā desanā katā. Tenāha ‘‘sahajātavedanāvisesābhāvato’’ti.

Uppattiṭṭhānavāravaṇṇanā niṭṭhitā.

Mahāvāro

1. Anusayavāravaṇṇanā

3.Pavattāvirāmavasenāti anusayappavattiyā avirāmavasena, avicchedavasenāti attho. Kathaṃ pana kusalābyākatacittakkhaṇe anusayānaṃ pavattīti āha ‘‘maggeneva…pe… pubbe’’ti.

20. Cittacetasikānañca ṭhānaṃ nāma cittuppādoti āha ‘‘ekasmiṃ cittuppāde’’ti. Tesaṃ tesaṃ puggalānanti puthujjanādīnaṃ puggalānaṃ. Pakatiyā sabhāvena. Sabhāvasiddhā hi dukkhāya vedanāya kāmarāgassa ananusayanaṭṭhānatā. Evaṃ sesesupi yathārahaṃ vattabbaṃ. Vakkhati hi ‘‘pakatiyā dukkhādīnaṃ kāmarāgādīnaṃ ananusayanaṭṭhānataṃ sandhāya vutta’’nti. Pahānenāti tassa tassa anusayassa samucchindanena. Tiṇṇaṃ puggalānanti puthujjanasotāpannasakadāgāmīnaṃ. Dvinnaṃ puggalānanti anāgāmiarahantānaṃ. Etthāti etasmiṃ puggalokāsavāre. Purimanayeti ‘‘tiṇṇaṃ puggalāna’’ntiādike purimasmiṃ vissajjananaye. Okāsanti uppattiṭṭhānaṃ, idha pana dukkhavedanā veditabbā. Pacchimanayeti ‘‘dvinnaṃ puggalāna’’ntiādike vissajjananaye. Anokāsatā ananusayanaṭṭhānatā.

Anusayavāravaṇṇanā niṭṭhitā.

2. Sānusayavāravaṇṇanā

66-

让我为您直译这段巴利文：
"教说会像混杂"，为了显示教说的混杂而说"对有爱也...会"。其意思是：如同说欲贪依作所缘方式在欲界两受中生起"欲贪在欲界两受中随眠"，如此如果说"有爱在欲界两受中随眠"，对有爱也...会。由此有爱的教说会与欲贪混杂，而且应当显示有爱与欲贪的差别。而且不能依俱生随眠方式显示它，所以应当依作所缘方式显示。因此说"所以所缘...意思"。其中"以所缘差别"是以称为色无色界的所缘差别。"为显示差别"是为显示有爱与欲贪的差别。"如此作教说"是作"在色界无色界中有爱随眠随眠"如此在处所中作处格的教说。因此说"因为没有俱生受的差别"。
生起处品注释完毕。
大品
1.随眠品注释
3"依转起不止息"是依随眠转起的不止息，意思是不间断。但是如何在善无记心剎那有随眠的转起呢？说"只由道...以前"。
20.心心所的处名为心生起，因此说"在一个心生起中"。"那些那些补特伽罗"是凡夫等补特伽罗。"本来"是自性。因为苦受对欲贪的非随眠处性是自性成就的。如此在其他中也应当按照适当说。因为将说"关于本来苦等对欲贪等的非随眠处性而说"。"以断"是以断除那个那个随眠。"三种补特伽罗"是凡夫、预流、一来。"两种补特伽罗"是不还、阿罗汉。"在这里"是在这个补特伽罗处所品中。"在前面方式"是在"三种补特伽罗"等前面的回答方式中。"处所"是生起处，但这里应当理解为苦受。"在后面方式"是在"两种补特伽罗"等回答方式中。"非处所性"是非随眠处性。
随眠品注释完毕。
2.有随眠品注释
66-

131.‘‘Sānusayo, pajahati, parijānātī’’ti puggalo vuttoti ‘‘kāmarāgena sānusayo, kāmarāgaṃ pajahati, kāmarāgaṃ parijānātī’’tiādīsu anusayasamaṅgibhāvena pahānapariññākiriyāya kattubhāvena ca puggalo vutto, na dhammo. Bhavavisesena vāti kevalena bhavavisesena vā. Itaresūti paṭighānusayādīsu. Bhavānusayavisesena vāti kāmabhavādibhavavisiṭṭhānusayavisesena vā. Sānusayatāniranusayatādikāti ettha ādi-saddena pahānāpahānapariññāpariññā saṅgayhanti. Nanu ca bhavavisese kesañci anusayānaṃ appahānanti? Na taṃ anusayakataṃ, atha kho paccayavekallato anokāsatāya cāti nāyaṃ virodho. Dvīsu vedanāsūti sukhaupekkhāsu vedanāsu dukkhāya vedanāya kāmarāgānusayena niranusayoti yojetabbaṃ. Idampi natthi puggalavasena vuccamānattā. Tenāha ‘‘na hi puggalassa…pe… anusayāna’’nti. Yadipi puggalassa anusayanokāso anokāso, tassa pana sānusayatādihetu hotīti dassento ‘‘anusayassa panā’’tiādimāha. Niranusayatādīnanti ādi-saddena appahānāpariññā saṅgaṇhāti. Parijānanaṃ samatikkamananti pariññāvārepi ‘‘apādāne nissakkavacana’’nti vuttaṃ.

Anusayanaṭṭhānatoti anusayanaṭṭhānahetu. ‘‘Ananusayanaṭṭhānato’’ti etthāpi eseva nayo. Nimittāpādānabhāvadassanatthanti sānusayavāre nimittabhāvadassanatthaṃ, pajahanapariññāvāresu apādānabhāvadassanatthañcāti yojetabbaṃ. Pajahatīti ettha ‘‘rūpadhātuyā arūpadhātuyā tato mānānusayaṃ pajahatī’’ti pāḷipadaṃ āharitvā yojetabbaṃ, na pajahatīti ettha pana ‘‘dukkhāya vedanāya tato kāmarāgānusayaṃ nappajahatī’’ti. Evamādīsūti ādi-saddena pariññāvārampi saṅgaṇhāti. Bhummaniddeseneva hetuattheneva niddiṭṭhāti attho.

Catutthapañhavissajjanenāti ‘‘yato vā pana mānānusayena sānusayo, tato kāmarāgānusayena sānusayo’’ti etassa pañhassa vissajjanena. Tattha hi ‘‘rūpadhātuyā arūpadhātuyā’’tiādinā sarūpato anusayanaṭṭhānāni dassitāni. Tadattheti taṃ anusayanaṭṭhānadassanaṃ attho etassāti tadattho, tasmiṃ tadatthe. ‘‘Anusayassa uppattiṭṭhānadassanatthaṃ ayaṃ vāro āraddho’’tiādinā ‘‘yato’’ti etena anusayanaṭṭhānaṃ vuttanti imamatthaṃ vibhāvetvā. Pamādalikhitaṃ viya dissati uppanna-saddena vattamānuppanne vuccamāne. Yathā pana uppajjanavāre uppajjati-saddena uppattiyogadīpakattā uppattirahā vuccanti, evamidhāpi uppattiarahe vuccamāne na koci virodho. Yaṃ pana vakkhati ‘‘na hi apariyāpannānaṃ anusayuppattirahaṭṭhānatā’’ti, sopi na doso. Yattha yattha hi anusayā uppattirahā, tadeva ekajjhaṃ gahetvā ‘‘sabbatthā’’ti vuttanti. Tatheva dissatīti taṃ pamādalikhitaṃ viya dissatīti attho.


让我为您直译这段巴利文：
131. "有随眠，断，遍知"说的是补特伽罗，因为在"以欲贪有随眠，断欲贪，遍知欲贪"等中，以具有随眠性和以断遍知作用的作者性说的是补特伽罗，不是法。"或以有的差别"是或仅以有的差别。"在其他"是在嗔恚随眠等中。"或以有随眠的差别"是或以欲有等有的特殊随眠的差别。"有随眠性无随眠性等"中的"等"字包括断非断遍知非遍知。然而在有的差别中某些随眠不断不是吗？那不是随眠造成的，而是因为缺乏缘和无处所性，所以这不相违。"在两受中"应当连接为在乐舍受中以欲贪随眠无随眠于苦受。这也没有，因为依补特伽罗而说。因此说"因为补特伽罗...随眠"。虽然补特伽罗的随眠非处所是非处所，但它是有随眠性等的因，为显示这点而说"但对随眠"等。"无随眠性等"的"等"字包括非断非遍知。"遍知是超越"，在遍知品中也说"离格是出格"。
"从随眠处"是因为随眠处。在"从非随眠处"中也是这个方式。"为显示因格离格性"应当连接为在有随眠品中为显示因格性，在断遍知品中为显示离格性。在"断"中应当引用"在色界无色界从那里断慢随眠"的经文来连接，但在"不断"中则是"在苦受从那里不断欲贪随眠"。"在如此等"中的"等"字也包括遍知品。意思是只以处格就以因义说明。
"以第四问题的回答"是以"从哪里以慢随眠有随眠，从那里以欲贪随眠有随眠"这个问题的回答。因为在那里以"在色界无色界"等显示了随眠处的自性。"在那个意思"是那个显示随眠处是它的意思，在那个那个意思中。以"为显示随眠的生起处这品开始"等说明"从哪里"以此说随眠处这个意思后。当以生起字说现在生起时，好像是错写的。但是如同在生起品中以生起字表示生起适应性而说生起适应，如此在这里说生起适应时也没有任何相违。但是将说"因为无为法没有随眠生起适应处性"，那也不是过失。因为无论在哪里随眠是生起适应的，取那个为一起而说"在一切处"。"如此显现"意思是那个好像是错写的显现。


Yato uppannena bhavitabbanti yato anusayanaṭṭhānato kāmagārānusayena uppannena bhavitabbaṃ, tena kāmarāgānusayena uppattirahaṭṭhāne nissakkavacanaṃ kataṃ ‘‘yato’’ti. Tathāti ettha tathā-saddo yathā ‘‘yato uppannenā’’ti ettha uppattirahaṭṭhānato anusayassa uppattirahatā vuttā, tathā ‘‘uppajjanakenā’’ti etthāpi sā eva vuccatīti dīpetīti āha ‘‘sabbadhammesu…pe… āpannenā’’ti. Tattha ‘‘uppajjanako’’ti vutte anuppajjanako na hotīti ayamattho viññāyati, tathā ca sati tena anuppatti nicchitāti uppannasabhāvatā ca pakāsitā hotīti. Tenāha ‘‘sabbadhammesu…pe… apanetī’’ti. ‘‘Yo yato kāmarāgānusayena niranusayo, so tato mānānusayena niranusayo’’ti pucchāya ‘‘yato tato’’ti āgatattā vissajjane ‘‘sabbatthā’’ti padassa nissakkavaseneva sakkā yojetunti dassento ‘‘sabbatthāti…pe… na na sambhavatī’’ti āha. Bhummato aññatthāpi saddavidū icchanti, yato sabbesaṃ pādakaṃ ‘‘sabbatthapādaka’’nti vuccati, idha pana nissakkavasena veditabbaṃ.

Sānusayavāravaṇṇanā niṭṭhitā.

3. Pajahanavāravaṇṇanā

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"从哪里应当有生起"是从哪个随眠处应当有欲贪随眠的生起，以那个欲贪随眠在生起适应处作离格说"从哪里"。"如此"中的"如此"字显示如同在"从哪里以生起"中说随眠从生起适应处有生起适应性，如此在"以将生起"中也说那个，因此说"在一切法中...达到"。其中当说"将生起"时，理解"不是不生起"这个意思，如此的话，由此决定不生起，也显示了已生起自性。因此说"在一切法中...除去"。"谁从哪里以欲贪随眠无随眠，他从那里以慢随眠无随眠"这个问题中因为回答中来"从哪里从那里"，所以显示在回答中"在一切处"这个词只能以离格方式连接而说"在一切处...不是不可能"。声明家认为处格也在处格以外，因此一切的基础称为"一切处基础"，但在这里应当以离格方式理解。
有随眠品注释完毕。
3.断品注释
132-

197.Appajahanasabbhāvāti appahānassa, appahīyamānassa vā sabbhāvā. Tasmāti yasmā yo kāmarāgānusayaṃ pajahati, na so mānānusayaṃ niravasesato pajahati, yo ca mānānusayaṃ niravasesato pajahati, na so kāmarāgānusayaṃ pajahati pageva pahīnattā, tasmā ‘‘yo vā pana mānānusayaṃ pajahati, so kāmarāgānusayaṃ pajahatīti? No’’ti vuttanti veditabbaṃ. Yadi evaṃ paṭhamapucchāyaṃ kathanti āha ‘‘yasmā pana…pe… vutta’’nti. Tattha pahānakaraṇamattamevāti pahānakiriyāsambhavamattameva, na niravasesappahānanti adhippāyo. Te ṭhapetvāti diṭṭhivicikicchānusayādīnaṃ niravasesapajahanake aṭṭhamakādike ṭhapetvā. Avasesāti tassa tassa anusayassa niravasesappajahanakehi avasiṭṭhā. Tesu yesaṃ ekacce anusayā pahīnā, tepi appajahanasabbhāveneva nappajahantīti vuttā. Na ca yathāvijjamānenāti maggakiccabhāvena vijjamānappakārena pahānena vajjitā rahitā eva vuttāti yojanā.

Kesañcīti sotāpannasakadāgāmimaggasamaṅgisakadāgāmīnaṃ. Puna kesañcīti anāgāmiaggamaggasamaṅgiarahantānaṃ. Ubhayanti kāmarāgavicikicchānusayadvayaṃ. Sesānanti ‘‘sesā’’ti vuttānaṃ yathāvuttapuggalānaṃ. Tesanti vuttappakārānaṃ dvinnaṃ anusayānaṃ. Ubhayāppajahanassāti kāmarāgavicikicchānusayāppajahanassa. Kāraṇaṃ na hotīti yesaṃ vicikicchānusayo pahīno, tesaṃ tassa pahīnatā, yesaṃ yathāvuttaṃ ubhayappahīnaṃ, tesaṃ tadappajahanassa kāraṇaṃ na hotīti attho. Tenāha ‘‘tesaṃ pahīnattā ‘nappajahantī’ti na sakkā vattu’’nti. Atha pana na tattha kāraṇaṃ vuttaṃ, yena kāraṇavacanena yathāvuttadosāpatti siyā, kevalaṃ pana sanniṭṭhānena tesaṃ puggalānaṃ gahitatādassanatthaṃ vuttaṃ ‘‘kāmarāgānusayañca nappajahantī’’ti, evampi pucchitassa saṃsayatthassa kāraṇaṃ vattabbaṃ. Tathā ca sati ‘‘sesapuggalā tassa anusayassa pahīnattā nappajahantī’’ti kāraṇaṃ vattabbamevāti codanaṃ sandhāyāha ‘‘na vattabba’’ntiādi. Tattha na vattabbanti vuttanayena kāraṇaṃ na vattabbaṃ kāraṇabhāvasseva abhāvato. ‘‘Ubhayāppajahanassa kāraṇaṃ na hotī’’ti vuttaṃ, yathā pana vattabbaṃ, taṃ dassetuṃ ‘‘yo kāmarāgānusayaṃ…pe… vattabbattā’’ti āha. Tena pahīnāppahīnavasena kāraṇaṃ na vattabbaṃ, pahīnānaṃyeva pana vasena vattabbanti dasseti. Saṃsayatthasaṅgahiteti saṃsayatthena padena saṅgahite. Sanniṭṭhānapadasaṅgahitaṃ pana pahīyamānattā ‘‘nappajahatī’’ti na sakkā vattunti.

Pajahanavāravaṇṇanā niṭṭhitā.

5. Pahīnavāravaṇṇanā

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197.因为非断的存在是因为非断，或正在非断的存在。"因此"是因为谁断欲贪随眠，他不完全断慢随眠，而谁完全断慢随眠，他不断欲贪随眠因为已先断，因此应当知道说"或者谁断慢随眠，他断欲贪随眠吗？不"。如果这样的话，在第一个问题中如何呢？说"但因为...说"。其中"只是作断"是只是断作用的可能，不是完全断的意思。"除了他们"是除了见疑随眠等的完全断者第八者等。"其余"是除了那个那个随眠的完全断者的剩余者。在他们中某些随眠已断的人们也因为非断的存在而说不断。"而且不以如实存在"的连接是说离开排除以道作用方式存在的方式的断。
"某些"是预流、一来道具足者、一来。"又某些"是不还、阿罗汉道具足者、阿罗汉。"两者"是欲贪疑随眠二者。"其余"是如上所说的"其余"补特伽罗。"那些"是如上所说的两种随眠。"两者的非断"是欲贪疑随眠的非断。"不是因"的意思是对那些已断疑随眠的人，因为它已断，对那些如上所说两者已断的人，不是他们不断的因。因此说"因为他们已断，不能说'不断'"。但是在那里没有说因，以那个因说会有如上所说的过失，只是以决定显示取那些补特伽罗而说"而且不断欲贪随眠"，即使这样也应当说所问疑惑意的因。如此的话，应当说"其余补特伽罗因为已断那个随眠而不断"这个因，考虑到这个质问而说"不应说"等。其中"不应说"是不应说以所说方式的因，因为没有因性。说"不是两者非断的因"，为显示如何应当说而说"谁欲贪随眠...应当说"。由此显示不应说依已断未断的因，但应当说只依已断的。"包含在疑惑意中"是包含在疑惑意的词中。但包含在决定词中因为正在断而不能说"不断"。
断品注释完毕。
5.已断品注释
264-;

274.Phalaṭṭhavaseneva desanā āraddhā, na maggaṭṭhavasena, kuto puthujjanavasena. Kasmā? Phalakkhaṇe hi anusayā pahīnāti vuccanti, maggakkhaṇe pana pahīyantīti. Tenevāha ‘‘maggasamaṅgīnaṃ aggahitataṃ dīpetī’’ti. Paṭilome hi puthujjanavasenapi desanā gahitā ‘‘yassa diṭṭhānusayo appahīno, tassa vicikicchānusayo appahīnoti? Āmantā’’tiādinā. Anusayaccantapaṭipakkhekacittakkhaṇikānanti anusayānaṃ accantaṃ paṭipakkhabhūtaekacittakkhaṇikānaṃ. Maggasamaṅgīnanti maggaṭṭhānaṃ. Ettha ca anusayānaṃ accantapaṭipakkhatāggahaṇena uppattirahataṃ paṭikkhipati. Na hi te accantapaṭipakkhasamuppattito parato uppattirahā honti. Maggasamaṅgitāggahaṇena anuppattirahatāpāditataṃ paṭikkhipati. Na hi maggakkhaṇe te anuppattirahataṃ āpāditā nāma honti, atha kho āpādīyantīti. Ekacittakkhaṇikatāggahaṇena santānabyāpāraṃ. Tenāha ‘‘na kocī’’tiādi. Tattha teti maggasamaṅgino. Na kevalaṃ pahīnavāreyeva, atha kho aññesupīti dassento ‘‘anusaya…pe… gahitā’’ti āha.

275-296. Yattha anusayo uppattiraho, tatthevassa anuppattirahatāpādananti ‘‘attano attano okāse eva anuppattidhammataṃ āpādito’’ti āha. Tathā hi vuttaṃ ‘‘cakkhuṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisatī’’ti (vibha. 203) vatvā puna vuttaṃ ‘‘cakkhuṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhatī’’ti (vibha. 204). Tasmāti yasmā tadokāsattameva kāmadhātuādiokāsattameva anusayānaṃ dīpenti pahīnāppahīnavacanāni, tasmā. Anokāse tadubhayāvattabbatā vuttāti yasmā kāmarāgapaṭighānusayānaṃ dvinnaṃ uppattiṭṭhānaṃ, so eva pahānokāsoti svāyaṃ tesaṃ aññamaññaṃ anokāso, tasmiṃ anokāse tadubhayassa pahānāppahānassa navattabbatā vuttā. Kāmarāgānusayokāse hi paṭighānusayassa appahīnattā so ‘‘tattha pahīno’’ti na vattabbo, aṭṭhitattā pana ‘‘tattha appahīno’’ti ca, tasmā anokāse tadubhayāvattabbatā vuttāti. Tena saddhiṃ samānokāseti tena kāmarāgena saddhiṃ samānokāse. ‘‘Sādhāraṇaṭṭhāne’’ti vutte kāmadhātuyaṃ sukhupekkhāsu pahīno nāma hoti, na samānakāle pahīno tatiyacatutthamaggavajjhattā kāmarāgamānānusayānaṃ.

Pahīnavāravaṇṇanā niṭṭhitā.

7. Dhātuvāravaṇṇanā

332-

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274.依果位者方式开始教说，不是依道位者方式，何况依凡夫方式。为什么？因为在果剎那说随眠已断，但在道剎那正在断。因此说"显示不取道具足者"。因为在相反中也取依凡夫方式的教说，以"谁的见随眠未断，他的疑随眠未断吗？是的"等。"对随眠完全对治一心剎那"是对随眠完全成为对治的一心剎那。"道具足者"是道位者。这里以取随眠的完全对治性否定生起适应性。因为它们在完全对治生起之后不成为生起适应。以取道具足性否定导致非生起适应性。因为在道剎那它们不叫做被导致非生起适应，而是正在被导致。以取一心剎那性否定相续作用。因此说"没有任何"等。其中"它们"是道具足者。不仅在已断品中，而且在其他中也是，为显示这点而说"随眠...取"。
275-296.哪里随眠是生起适应，就在那里导致它的非生起适应性，因此说"在自己的处所中被导致非生起法性"。如此说"眼在世间是可爱相可悦相，这渴爱正生起时在这里生起，正住著时在这里住著"后，又说"眼在世间是可爱相可悦相，这渴爱正断时在这里断，正灭时在这里灭"。"因此"是因为已断未断的说话只显示随眠的那个处所性即欲界等处所性，因此。"在非处所说不能说那两者"是因为欲贪嗔恚随眠两者的生起处，那就是断处，所以这是它们互相的非处所，说在那个非处所不能说那两者的已断未断。因为在欲贪随眠处因为嗔恚随眠未断，所以不能说"在那里已断"，但因为不住立，所以也不能说"在那里未断"，因此说在非处所不能说那两者。"在与它相同处所"是在与那个欲贪相同处所。当说"在共同处"时，在欲界乐舍中叫做已断，不是在相同时已断，因为欲贪慢随眠是第三第四道所断。
已断品注释完毕。
7.界品注释
332-

340. Appahīnuppattirahabhāvā idha anugamanasayanānīti dassento ‘‘yasmiṃ…pe… attho’’ti āha. Idhāpi yuttāti pubbe vuttamevatthaṃ parāmasati. Tathā hi vuttaṃ ‘‘kāraṇalābhe uppattiarahataṃ dassetī’’ti (yama. mūlaṭī. anusayayamaka 1). Cha paṭisedhavacanānīti tissannaṃ dhātūnaṃ cutūpapātavisiṭṭhānaṃ paṭisedhanavasena vuttavacanāni, tato eva dhātuvisesaniddhāraṇāni na honti. Paṭisedhoti hi idha sattāpaṭisedho vuttoti adhippāyena vadati. Aññatthe pana na-kāre nāyaṃ doso. Imaṃ nāma dhātuṃ. Taṃmūlikāsūti paṭisedhamūlikāsu. Evañhīti ‘‘na kāmadhātuyā cutassa kāmadhātuṃ upapajjantassā’’tiādinā paṭhamayojanāya sati. Nakāmadhātuādīsu upapattikittaneneva nakāmadhātuādiggahaṇenapi dhātuvisesasseva gahitatāya atthato viññāyamānattā. Tenāha ‘‘na kāmadhātu…pe… viññāyatī’’ti. Bhañjitabbāti vibhajitabbā. Vibhāgo panettha duvidho icchitoti āha ‘‘dvidhā kātabbāti attho’’ti. Pucchā ca vissajjanāni ca pucchāvissajjanāni. Yathā avutte bhaṅgābhāvassa aviññātattā ‘‘anusayā bhaṅgā natthī’’ti vattabbaṃ, tathā tayidaṃ ‘‘kati anusayā bhaṅgā’’ti etadapekkhanti tadapi vattabbaṃ. Pucchāpekkhañhi vissajjananti.

Dhātuvāravaṇṇanā niṭṭhitā.

Anusayayamakavaṇṇanā niṭṭhitā.

8. Cittayamakaṃ

Uddesavāravaṇṇanā

1-62.Sarāgādīti ettha ādi-saddena ‘‘yassa sarāgaṃ cittaṃ uppajjati, na nirujjhatī’’ti ārabhitvā yāva ‘‘yassa avimuttaṃ citta’’nti vāro, tāva saṅgaṇhāti. Kusalādīti pana ādi-saddena ‘‘yassa kusalaṃ cittaṃ uppajjati, na nirujjhatī’’ti ārabhitvā yāva ‘‘yassa saraṇaṃ cittaṃ uppajjati, na nirujjhatī’’ti vāro, tāva saṅgaṇhāti, tasmā sarāgādikusalādīhīti sarāgādīhi avimuttantehi, kusalādīhi araṇantehi padehi missakā vārā. Suddhikāti kevalā yathāvuttasarāgādīhi kusalādīhi ca amissakā. Tayo tayoti puggaladhammavasena tayo tayo mahāvārā. Yadi evaṃ kathaṃ soḷasa puggalavārāti āha ‘‘tattha tattha pana vutte sampiṇḍetvā’’ti. Tattha tattha soḷasavidhe sarāgādimissakacitte vutte puggale eva ekajjhaṃ sampiṇḍetvā saṅgahetvā ‘‘soḷasa puggalavārā’’ti vuttaṃ. ‘‘Dhammapuggaladhammavārā’’ti etthāpi eseva nayo. Na nirantaraṃ vutteti dhamme puggaladhamme ca anāmasitvā soḷasasupi ṭhānesu nirantaraṃ puggale eva vutte sampiṇḍetvā soḷasa puggalavārā na vuttāti attho.

Saṃsaggavasenāti saṃsajjanavasena desanāya vimissanavasena. Aññathā hi uppādanirodhā paccuppannānāgatakālā ca kathaṃ saṃsajjīyanti. Sesānampi vārānanti uppāduppannavārādīnaṃ. Taṃtaṃnāmatāti yathā ‘‘yassa cittaṃ uppajjati, tassa cittaṃ uppanna’’ntiādinā uppādauppannabhāvāmasanato uppādauppannavāroti nāmaṃ pāḷito eva viññāyati, evaṃ sesavārānampīti āha ‘‘taṃtaṃnāmatā pāḷianusārena veditabbā’’ti.

Uddesavāravaṇṇanā niṭṭhitā.

Niddesavāravaṇṇanā

63.Tathārūpassevāti pacchimacittasamaṅgino eva. Tañca cittanti tañca yathāvuttakkhaṇaṃ pacchimacittaṃ. ‘‘Evaṃpakāra’’nti imassa atthaṃ dassetuṃ ‘‘bhaṅgakkhaṇasamaṅgimevā’’ti vuttaṃ nirujjhamānākārassa ‘‘evaṃpakāra’’nti vuttattā.

65-

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340.为显示因为未断生起适应性在这里是随行和随眠而说"在哪里...意思"。"在这里也适合"是指前面已说的意思。如此说"显示在得因时的生起适应性"。"六个否定说"是依否定三界的死生特殊性而说的话，因此不是界特殊的确定。因为这里说的否定是有情的否定，以这个意思而说。但在其他意义的否定词中没有这个过失。"这个界"。"以它为根"是以否定为根。"因为如此"是当有"不是欲界死者生起欲界者"等第一连接时。因为以说不欲界等生起，以不欲界等取也只取界的特殊性，从意义上可以理解。因此说"不欲界...理解"。"应当分析"是应当分别。但这里想要两种分别，因此说"应当作两种的意思"。问和答是问答。因为如果不说则不知道没有分析，应当说"没有随眠分析"，如此这个"几个随眠分析"也期待那个，所以也应当说。因为回答是期待问题。
界品注释完毕。
随眠双论注释完毕。
8.心双论
列举品注释
1-62"有贪等"中的"等"字包括从"谁的有贪心生起，不灭"开始直到"谁的未解脱心"的品。但"善等"的"等"字包括从"谁的善心生起，不灭"开始直到"谁的有诤心生起，不灭"的品，因此"以有贪等善等"是以有贪等以未解脱为终，以善等以无诤为终的词混合的品。"纯"是单独不与如上所说的有贪等和善等混合的。"三三"是依补特伽罗法三三大品。如果这样的话，如何是十六补特伽罗品呢？说"在那里那里合集"。在那里那里说十六种有贪等混合心时，只合集聚集补特伽罗而说"十六补特伽罗品"。在"法补特伽罗法品"中也是这个方式。"不是连续说"的意思是不触及法和补特伽罗法，在十六处只连续说补特伽罗时合集而不说十六补特伽罗品。
"以结合方式"是以结合方式以教说的混合方式。因为否则生灭和现在未来时如何结合。"其他品也"是生起已生品等。"那个那个名性"是如"谁的心生起，他的心已生"等，因为触及生起已生性，从经中理解是生起已生品，如此其他品也，因此说"那个那个名性应当依经的随行理解"。
列举品注释完毕。
解说品注释
63"只是如此性"是只是具有最后心者。"那个心"是那个如上所说剎那的最后心。为显示"如此性"的意思而说"只是具有灭剎那"，因为说正在灭的样子是"如此性"。
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82.Dvayametanti yaṃ ‘‘khaṇapaccuppannameva cittaṃ uppādakkhaṇāpagamena uppajjittha nāma, tadeva uppādakkhaṇe uppādaṃ pattattā uppajjittha, anatītattā uppajjati nāmā’’ti vuttaṃ, etaṃ ubhayampi. Evaṃ na sakkā vattunti iminā vuttappakārena na sakkā vattuṃ, pakārantarena pana sakkā vattunti adhippāyo. Tattha ‘‘na hī’’tiādinā paṭhamapakkhaṃ vibhāveti. Vibhajitabbaṃ siyāti ‘‘bhaṅgakkhaṇe taṃ cittaṃ uppajjittha, no ca uppajjati, uppādakkhaṇe taṃ cittaṃ uppajjittha ceva uppajjati cā’’ti vibhajitabbaṃ siyā, na ca vibhattaṃ . ‘‘Āmantā’’ti vattabbaṃ siyā khaṇapaccuppanne citte vuttanayena ubhayassapi labbhamānattā, na ca vuttaṃ. Idāni yena pakārena sakkā vattuṃ, taṃ dassetuṃ ‘‘cittassa bhaṅgakkhaṇe’’tiādimāha. Puggalo vutto, puggalavāro hesoti adhippāyo. Tassāti puggalassa. Na ca kiñci cittaṃ uppajjati cittassa bhaṅgakkhaṇasamaṅgibhāvato. Taṃ pana cittaṃ uppajjati, yaṃ cittasamaṅgī so puggaloti evamettha attho daṭṭhabbo. Yadi anekacittavasenāyaṃ yamakadesanā pavattāti codanaṃ sandhāyāha ‘‘cittanti hi…pe… tiṭṭhatī’’ti. Sanniṭṭhānavasena niyamo veditabbo, aññathā ‘‘no ca tesaṃ cittaṃ uppajjatī’’tiādinā paṭisedho na yujjeyyāti adhippāyo. Tādisanti tathārūpaṃ, yadavattho uppannauppajjamānatādipariyāyehi vattabbo hoti, tadavatthanti attho.

83-

让我为您直译这段巴利文：
82"这两者"是说"只有剎那现在心以离开生起剎那叫做已生起，那个在生起剎那达到生起所以已生起，因为未过去所以叫做正生起"，这两者。"如此不能说"的意思是以这个所说方式不能说，但以另一个方式能说。其中以"因为不"等显示第一边。"应当分别"是"在灭剎那那个心已生起，但不生起，在生起剎那那个心既已生起也生起"，应当如此分别，但没有分别。因为在剎那现在心以所说方式两者都可得，应当说"是的"，但没有说。现在为显示以什么方式能说，而说"在心的灭剎那"等。说补特伽罗，因为这是补特伽罗品的意思。"他的"是补特伽罗的。而且没有任何心生起，因为具有心的灭剎那。但那个心生起，他是具有那个心的补特伽罗，在这里应当如此看这个意思。如果这个双论教说是依多心转起，考虑到这个质问而说"因为心...住"。应当以决定方式理解确定，否则以"而且他们的心不生起"等否定不适合的意思。"如此"是如此性，当应当以已生正生起等转义说的状态，那个状态的意思。
83-;

113.Imassa puggalavārattāti ‘‘yassa cittaṃ uppajjamāna’’ntiādinayappavattassa imassa atikkantakālavārassa puggalavārattā. Puggalo pucchitoti ‘‘yassa cittaṃ uppajjamānaṃ…pe… tassa citta’’nti cittasamaṅgipuggalo pucchitoti puggalasseva vissajjanena bhavitabbaṃ, itarathā aññaṃ pucchitaṃ aññaṃ vissajjitaṃ siyā. Na koci puggalo na gahito sabbasattānaṃ anibbattacittatābhāvato. Te ca pana sabbe puggalā. Nirujjhamānakkhaṇātītacittāti nirujjhamānakkhaṇā hutvā atītacittā. Tathā dutiyatatiyāti yathā paṭhamapañho anavasesapuggalavisayattā paṭivacanena vissajjetabbo siyā, tathā tato eva dutiyatatiyapañhā ‘‘āmantā’’icceva vissajjetabbā siyunti attho. Catuttho pana pañho evaṃ vibhajitvā puggalavaseneva vissajjetabboti dassento ‘‘pacchimacittassā’’tiādiṃ vatvā tathā avacane kāraṇaṃ dassento ‘‘cittavasena puggalavavatthānato’’tiādimāha. ‘‘Bhaṅgakkhaṇe cittaṃ uppādakkhaṇaṃ vītikkanta’’nti iminā vattamānassa cittassa vasena puggalo uppādakkhaṇātītacitto, ‘‘atītaṃ cittaṃ uppādakkhaṇañca vītikkantanti bhaṅgakkhaṇañca vītikkanta’’nti iminā pana atītassa cittassa vasena puggalo uppādakkhaṇātītacitto vutto.

Tatthāti tesu dvīsu puggalesu. Purimassāti paṭhamaṃ vuttassa sanniṭṭhānapadasaṅgahitassa cittaṃ na bhaṅgakkhaṇaṃ vītikkantaṃ. ‘‘No ca bhaṅgakkhaṇaṃ vītikkanta’’nti hi vuttaṃ. Pacchimassa vītikkantaṃ cittaṃ bhaṅgakkhaṇanti sambandho. ‘‘Bhaṅgakkhaṇañca vītikkanta’’nti hi vuttaṃ. Evamādiko puggalavibhāgoti dutiyapañhādīsu vuttaṃ sandhāyāha. Tassa cittassa taṃtaṃkhaṇavītikkamāvītikkamadassanavasenāti tassa tassa uppādakkhaṇassa bhaṅgakkhaṇassa ca yathārahaṃ vītikkamassa avītikkamassa ca dassanavasena dassito hoti puggalavibhāgoti yojanā. Idhāti imasmiṃ atikkantakālavāre. Puggalavisiṭṭhaṃ cittaṃ pucchitaṃ ‘‘yassa cittaṃ tassa citta’’nti vuttattā. Yadipi puggalappadhānā pucchā puggalavārattā. Athāpi cittappadhānā puggalaṃ visesanabhāvena gahetvā cittassa visesitattā. Ubhayathāpi dutiyapucchāya ‘‘āmantā’’ti vattabbaṃ siyā anavasesapuggalavisayattā. Tathā pana avatvā ‘‘atītaṃ citta’’nti vuttaṃ, kasmā nirodhakkhaṇa…pe… dassanatthanti daṭṭhabbanti yojanā. Esa nayo ‘‘na nirujjhamāna’’nti etthāpīti nirujjhamānaṃ khaṇaṃ nirodhakkhaṇaṃ khaṇaṃ vītikkantakālaṃ kiṃ tassa cittaṃ na hotīti attho.

114-116.Sarāgapacchimacittassāti sarāgacittesu pacchimassa cittassa, ekassa puggalassa rāgasampayuttacittesu yaṃ sabbapacchimaṃ cittaṃ, tassa. So pana puggalo anāgāmī veditabbo. Na nirujjhati nirodhāsamaṅgitāya. Nirujjhissati idāni nirodhaṃ pāpuṇissati. Appaṭisandhikattā pana tato aññaṃ nuppajjissati. Itaresanti yathāvuttasarāgapacchimacittasamaṅgiṃ vītarāgacittasamaṅgiñca ṭhapetvā avasesānaṃ itarasekkhānañceva puthujjanānañca.

Niddesavāravaṇṇanā niṭṭhitā.

Cittayamakavaṇṇanā niṭṭhitā.

9. Dhammayamakaṃ

1. Paṇṇattivāro

Uddesavāravaṇṇanā

1-16.Yathāmūlayamake kusalādidhammā desitāti kusalākusalābyākatā dhammā kusalakusalamūlādivibhāgato mūlayamake yamakavasena yathā desitā. Aññathāti kusalakusalamūlādivibhāgato aññathā, khandhādivasenāti attho.

Uddesavāravaṇṇanā niṭṭhitā.



让我为您直译这段巴利文：
113"因为这是补特伽罗品"是因为这个以"谁的心正生起"等方式转起的已过时品是补特伽罗品。问补特伽罗是问"谁的心正生起...他的心"的具有心的补特伽罗，所以应当只以补特伽罗的回答，否则会成为问一个答另一个。没有任何补特伽罗不被取，因为没有一切有情的未生心性。而那些一切补特伽罗。"已过正灭剎那心"是成为正灭剎那后的已过去心。"如此第二第三"的意思是如同第一问因为是无余补特伽罗境界应当以反答回答，如此因为那个第二第三问也应当只说"是的"回答。但第四问应当如此分别只依补特伽罗方式回答，为显示这点而说"最后心"等后，为显示不那样说的原因而说"因为依心确立补特伽罗"等。以"在灭剎那心已过生起剎那"这个依现在心的方式说补特伽罗是已过生起剎那心，但以"已过去心已过生起剎那和灭剎那"这个依已过去心的方式说补特伽罗是已过生起剎那心。
"在那里"是在那两个补特伽罗中。"前者"是首先说的包含在决定词中的心未过灭剎那。因为说"但未过灭剎那"。后者的过去心和灭剎那的连接。因为说"和已过灭剎那"。"如此等补特伽罗分别"是指第二问等中所说。"依那个心的那个那个剎那已过未过显示"的连接是依那个那个生起剎那和灭剎那的适当已过和未过的显示方式显示补特伽罗分别。"在这里"是在这个已过时品中。问特殊补特伽罗的心因为说"谁的心他的心"。虽然问以补特伽罗为主因为是补特伽罗品。但也以心为主取补特伽罗为特殊性因为心被特殊化。两种方式在第二问都应当说"是的"因为是无余补特伽罗境界。但不那样说而说"已过去心"，应当看为什么...为显示灭剎那的连接。在"不正灭"中也是这个方式的意思是正灭剎那灭剎那已过时他的心不是吗？
114-116"有贪最后心"是在有贪心中的最后心，一个补特伽罗的贪相应心中最后的心，他的。但那个补特伽罗应当知道是不还。不灭因为不具有灭。将灭现在将达到灭。但因为无结生所以从那里其他不将生起。"其余"是除了如上所说具有有贪最后心和具有离贪心之外的其余有学和凡夫。
解说品注释完毕。
心双论注释完毕。
9.法双论
1.施设品
列举品注释
1-16.如同在根双论中所说的善等法是如同善不善无记法在根双论中依善不善根等分别以双论方式所说。"另外"是从善不善根等分别另外，以蕴等的意思。
列举品注释完毕。

2. Pavattivāravaṇṇanā

33-34. Taṃ pana kammasamuṭṭhānādirūpaṃ aggahetvā. Kecīti dhammasirittheraṃ sandhāyāha. So hi ‘‘cittasamuṭṭhānarūpavasena vutta’’nti aṭṭhakathaṃ āharitvā ‘‘imasmiṃ pañhe kammasamuṭṭhānādirūpañca labbhatī’’ti avoca. Tathā ca vatvā paṭilomapāḷiṃ dassetvā ‘‘cittasamuṭṭhānarūpameva idhādhippetaṃ. Kammasamuṭṭhānādirūpe na vidhānaṃ, nāpi paṭisedho’’ti āha. Tathāti yathā vuttappakāre pāṭhe cittasamuṭṭhānarūpameva adhippetaṃ, tathā etthāpīti attho. Noti vuttanti vadantīti sambandho. Taṃ panetanti yathā uddhaṭassa pāṭhassa atthavacanaṃ, evaṃ na sakkā vattuṃ. Kasmāti āha ‘‘cittassa bhaṅgakkhaṇe…pe… paṭisedhasiddhito’’ti. Svāyaṃ paṭisedho heṭṭhā dassitoyevāti adhippāyo.

Ye ca vadantīti ettha ye cāti vajirabuddhittheraṃ sandhāyāha. So hi ‘‘sotāpattimaggakkhaṇe’’tiādinā paṭisambhidāmaggapāḷiṃ āharitvā ‘‘yathā tattha satipi kammajādirūpe ṭhapetvā cittasamuṭṭhānarūpanti cittapaṭibaddhattā cittajarūpameva ṭhapetabbabhāvena uddhaṭaṃ, evamidhāpi cittajarūpameva kathita’’nti vadati. Tañca nesaṃ vacanaṃ tathā na hoti, yathā tehi udāhaṭaṃ, visamoyaṃ upaññāsoti attho. Yathā ca taṃ tathā na hoti, taṃ dassetuṃ ‘‘yesañhī’’tiādi vuttaṃ. Tesanti kammajādīnaṃ. Tassāti maggassa. Teti abyākatā, ye uppādanirodhavanto. Avijjamānesu ca uppādanirodhesu nibbānassa viya.

Sanniṭṭhānenagahitesu puggalesu. Tesu hi keci akusalābyākatacittānaṃ uppādakkhaṇasamaṅgino, keci abyākatacittassa, keci kusalābyākatacittassa, tesu purimā dve paṭhamakoṭṭhāsena saṅgahitā tassa kusaluppattipaṭisedhaparattā, te pana bhavavasena vibhajitvā vattabbāti dassento ‘‘pañcavokāre’’tiādimāha. Evanti yathāvuttanayena. Sabbatthāti sabbapañhesu.

79.Tatoti ekāvajjanavīthito. Purimatarajavanavīthi yāya vuṭṭhānagāminī saṅgahitā, tattha uppannassapi cittassa. Kusalānāgatabhāvapariyosānenāti kusaladhammānaṃ anāgatabhāvassa pariyosānabhūtena aggamaggānantarapaccayattena dīpitaṃ hoti samānalakkhaṇaṃ sabbaṃ. Kena? Tāya eva samānalakkhaṇatāya. Esa nayoti yathā kusalānuppādo kusalānāgatabhāvassa pariyosānabhūtato vuttaparicchedato orampi labbhatīti so yathāvuttaparicchedo lakkhaṇamattanti svāyaṃ nayo dassito. Esa nayo akusalātītabhāvassa ādimhi ‘‘dutiye akusale’’ti vuttaṭṭhāne, abyākatātītabhāvassa ādimhi ‘‘dutiye citte’’ti vuttaṭṭhānepīti yojanā. Idāni ‘‘esa nayo’’ti yathāvuttamatidesaṃ ‘‘yathā hī’’tiādinā pākaṭataraṃ karoti. Bhāvanāpahānāni dassitāni honti ‘‘aggamaggasamaṅgī kusalañca dhammaṃ bhāveti, akusalañca pajahatī’’ti. Idhāti imasmiṃ pavattivāre. Taṃ tanti akusalātītatādi kusalānāgatatādi ca. Tena tenāti ‘‘dutiye akusale aggamaggasamaṅgī’’ti evamādinā antena ca.

100.Paṭisandhicittatoti idaṃ mariyādaggahaṇaṃ, na abhividhiggahaṇaṃ, yato ‘‘soḷasama’’nti āha. Abhividhiggahaṇameva vā soḷasacittakkhaṇāyukameva rūpanti imasmiṃ pakkhe adhippete paṭikkhittovāyaṃ vādoti dassento ‘‘tato parampi vā’’ti āha. Ayañca vicāro heṭṭhā dassito eva. Na tato oranti viññāyati tato oraṃ akusalanirodhasamakālaṃ abyākatanirodhassa asambhavato.

Pavattivāravaṇṇanā niṭṭhitā.

Dhammayamakavaṇṇanā niṭṭhitā.



让我为您直译这段巴利文：
2.转起品注释
33-34.但那个不取业生等色。"某些"是指法尸长老。因为他引用注释书说"依心生色方式说"而说"在这个问题中也得业生等色"。如此说后显示反向经文而说"这里只意指心生色。对业生等色没有规定也没有否定"。"如此"的意思是如同在所说方式的文中只意指心生色，这里也是如此。"不"说的连接。"但这个"是如同所引文的意义说明，如此不能说。为什么？说"在心的灭剎那...因为否定成就"。这个否定的意思是下面已经显示。
"而某些说"中的"而某些"是指金刚觉长老。因为他引用道智分别经文说"在预流道剎那"等而说"如同在那里虽有业生等色，因为是心所系而置心生色，只置心生色为应当置，如此这里也只说心生色"。而他们那个说话不如此，如他们所引，这个比喻不相称的意思。为显示如何不如此而说"因为对某些"等。"那些"是业生等。"那个"是道。"它们"是无记，那些有生灭的。而在无生灭中如涅槃。
在以决定取的补特伽罗中。因为在他们中某些具有不善无记心的生起剎那，某些具有无记心，某些具有善无记心，在他们中前二者以第一部分摄取因为它否定善生起，但他们应当以有分别说，为显示这点而说"在五蕴"等。"如此"是以如上所说方式。"在一切处"是在一切问中。
79"从那里"是从一个转向路。先前速行路，由此包含出起行者，在那里也生起的心。"以善未来性终尽"由善法的未来性的终尽性阿罗汉道无间缘性显示一切相同相。由什么？由那个相同相性。"这个方式"是如同善不生起从善未来性的终尽性所说限定之前也得，所以那个如上所说限定只是相，显示这个方式。这个方式在不善已过性的开始说"在第二不善"处，在无记已过性的开始说"在第二心"处的连接。现在以"因为如"等使"这个方式"如上所说的类推更清楚。显示修断"阿罗汉道具足者修善法和断不善"。"在这里"是在这个转起品中。"那个那个"是不善已过性等和善未来性等。"以那个那个"是以"在第二不善阿罗汉道具足者"等终。
100"从结生心"这是取限定，不是取包含，因此说"第十六"。或者只取包含在只有十六心剎那寿命的色这种主张中意指否定这个说法，为显示这点而说"或者从那以后"。这个观察下面已经显示。"不从那之前"被理解因为从那之前不善灭同时无记灭不可能。
转起品注释完毕。
法双论注释完毕。

10. Indriyayamakaṃ

1. Paṇṇattivāro

Uddesavāravaṇṇanā

1.Indriyayamakevibhaṅge viyāti yathā indriyavibhaṅge purisindriyānantaraṃ jīvitindriyaṃ uddiṭṭhaṃ, na manindriyānantaraṃ, evaṃ imasmiṃ indriyayamake. Tañca suttadesanānurodhenāti dassento ‘‘tīṇimāni…pe… sutte desitakkamenā’’ti āha. Soyaṃ yadatthaṃ tassa sutte desitakkamena uddeso, taṃ dassetuṃ ‘‘pavattivārehī’’tiādi vuttaṃ. Tattha yathā ‘‘jīvitindriya’’nti idaṃ rūpajīvitindriyassa arūpajīvitindriyassa ca sāmaññato gahaṇaṃ, evaṃ upādinnassa anupādinnassa cāti āha ‘‘kammajānaṃ akammajānañca anupālaka’’nti. Atha vā sahajadhammānupālakampi jīvitindriyaṃ na kevalaṃ khaṇaṭṭhitiyā eva kāraṇaṃ, atha kho pabandhānupacchedassapi kāraṇameva. Aññathā āyukkhayamaraṇaṃ na sambhaveyya, tasmā ‘‘kammajānañca anupālaka’’nti avisesato vuttaṃ, cutipaṭisandhīsu ca pavattamānānaṃ kammajānaṃ anupālakaṃ. Itīti tasmā. Taṃmūlakānīti jīvitindriyamūlakāni. Cutipaṭisandhipavattivasenāti cutipaṭisandhivasena pavattivasena ca. Tattha yaṃ upādinnaṃ, taṃ cutipaṭisandhivaseneva, itaraṃ itaravasenapi vattabbaṃ. Yasmā cakkhundriyādīsu purisindriyāvasānesu ekantaupādinnesu ataṃsabhāvattā yaṃ manindriyaṃ mūlameva na hoti, tasmā taṃ ṭhapetvā avasesamūlakāni cakkhundriyādimūlakāni. Āyatanayamake viyāti yathā āyatanayamake paṭisandhivasenāyatanānaṃ uppādo, maraṇavasena ca nirodho vutto, evamidhāpi cutiupapattivaseneva vattabbāni, tasmā ataṃsabhāvattā jīvitindriyaṃ tesaṃ cakkhundriyādīnaṃ majjhe anuddisitvā ante purisindriyānantaraṃ uddiṭṭhaṃ. Yaṃ pana cakkhundriyādimūlakesu manindriyaṃ sabbapacchā eva gahitaṃ, tattha kāraṇaṃ aṭṭhakathāyaṃ vuttameva.

Uddesavāravaṇṇanā niṭṭhitā.

Niddesavāravaṇṇanā

94.Kocisabhāvo natthīti koci sabhāvadhammo natthi. Yadi evaṃ ‘‘natthī’’ti paṭikkhepo eva yuttoti āha ‘‘na ca rūpādī’’tiādi. ‘‘Sukhā dukkhā adukkhamasukhā’’tiādīsu sukhadukkhasaddānaṃ sāmaññavacanabhāvepi indriyadesanāyaṃ te visiṭṭhavisayā evāti dassento ‘‘sukhassa…pe… gahitoyevā’’ti āha. Dukkhassa ca bhedaṃ katvā.

140.Paññindriyāni hontīti āmantāti vuttanti pajānanaṭṭhena adhipateyyaṭṭhena ca paññindriyāni honti, dassanaṭṭhena pana cakkhūni cāti cakkhu, indriyanti pucchāya ‘‘āmantā’’ti vuttanti adhippāyo. ‘‘Taṇhāsotamevāhā’’ti vuttaṃ, ‘‘yassa chattiṃsati sotā’’tiādīsu (dha. pa. 339) pana diṭṭhiādīnampi sotabhāvo āgato.

Paṇṇattiniddesavāravaṇṇanā niṭṭhitā.

2. Pavattivāravaṇṇanā



让我为您直译这段巴利文：
10.根双论
1.施设品
列举品注释
1.在根双论中如同在根分别中，如同在根分别中男根之后列举命根，不是在意根之后，如此在这个根双论中。为显示那个是随顺经教说而说"三个...在经中所说次第"。这个为显示以经中所说次第列举是为了什么而说"以转起品"等。其中如同"命根"这个是总括色命根和非色命根，如此是已执取和未执取的，因此说"维持业生和非业生的"。或者命根也维持俱生法不仅是剎那住立的因，而且也是相续不断的因。否则寿尽死不可能，因此不分别说"维持业生的"，在死结生中转起的维持业生的。"如此"是因此。"以它为根"是以命根为根。"依死结生转起"是依死结生和依转起。其中已执取的只依死结生，其他的也依其他说。因为在眼根等以男根为终的一向已执取中因为不是那个性质所以意根完全不是根，因此除了它之外其余以眼根等为根。"如同在处双论中"是如同在处双论中说依结生处的生起，依死的灭，如此这里也只依死生说，因此因为不是那个性质，命根不在那些眼根等中间列举而在终男根之后列举。但在以眼根等为根中取意根在最后，其中原因在注释书中已说。
列举品注释完毕。
解说品注释
94"没有任何自性"是没有任何自性法。如果这样只否定"没有"是适合的，因此说"而不是色等"等。在"乐苦不苦不乐"等中虽然乐苦词是普通说，但在根教说中它们只是特殊境界，为显示这点而说"乐的...只取"。和分别苦的。
140"是慧根吗？是的"说的意思是以了知义和增上义是慧根，但以见义是眼和根，在问中说"是的"。说"只说渴爱流"，但在"谁有三十六流"等中也说见等的流性。
施设解说品注释完毕。
2.转起品注释

186.Aññadhammanissayenāti ‘‘yo tesaṃ rūpīnaṃ dhammānaṃ āyu ṭhitī’’tiādinā (dha. sa. 634) aññadhammanissayena gahetabbaṃ. Pavattiñca gahetvā gatesu vissajjanesu, cutipaṭisandhiyo gahetvā gatesu yojanā na labbhatīti adhippāyo. Alabbhamānā ca sukhadukkhadomanassindriyeheva na labbhati. Taṃmūlakā ca nayāti sukhindriyādimūlakā ca nayā. Tehīti sukhindriyādīhi. Yojanāti ‘‘pavatte sukhindriyavippayuttacittassa uppādakkhaṇe’’tiādinā uppajjamānehi yojanā. Taṃmūlakā ca tathāyojanāmūlabhūtā ca nayā jīvitindriyādimūlakā ca nayā. Pākaṭāyevāti pāḷigatiyā eva viññāyamānayojanattā suviññeyyā eva.

Taṃ vacanaṃ. Somanassavirahitasacakkhukapaṭisandhinidassanavasenāti somanassavirahitasacakkhukapaṭisandhiyeva nidassananti yojetabbaṃ. Kathaṃ panetaṃ jānitabbaṃ ‘‘nidassanamattametaṃ, na pana gaṇanaparicchindana’’nti āha ‘‘na hi catunnaṃyevāti niyamo kato’’ti. Taṃsamānalakkhaṇāti tāya sacakkhukapaṭisandhitāya samānalakkhaṇāti parittavipākaggahaṇaṃ. Tattha sasomanassapaṭisandhiyo sandhāya upekkhāpaṭisandhiyo nidassanabhāvena vuttāti keci. Parittavipākapaṭisandhi ca kusalavipākāhetukapaṭisandhi veditabbā. Sāpi hi sacakkhukā siyā. Taṃsamānalakkhaṇāti vā tāya upekkhāsahagatāya samānalakkhaṇā yathāvuttaahetukapaṭisandhi ca pañcamajjhānapaṭisandhi ca. Yadi evaṃ ‘‘catunna’’nti kasmā gaṇanaparicchedoti āha ‘‘kāmāvacare…pe… nidassanaṃ kata’’nti. Tenāti upekkhāsahagatamahāvipākanidassanena, yehi samānatāya ime nidassanabhāvena vuttā, te ekaṃsena taṃsabhāvā evāti ayamettha adhippāyo. Tenāha ‘‘yathā sasomanassa…pe… to hotī’’ti.

Nanu ca gabbhaseyyakesu ayamattho ekaṃsato na labbhatīti āsaṅkaṃ sandhāyāha ‘‘gabbhaseyyakānañca…pe… dassitā hotī’’ti. Tenāha ‘‘sacakkhukāna’’ntiādi. Tattha yadi sahetukapaṭisandhikānaṃ kāmāvacarānaṃ niyamato sacakkhukādibhāvadassanaṃ gabbhaseyyakavasena labbheyya, yuttametaṃ siyāti codanaṃ sandhāyāha ‘‘gabbhaseyyakepi hī’’tiādi. Tathā āyatanayamake dassitanti idaṃ āyatanayamakavaṇṇanāyaṃ attanā vuttaṃ ‘‘evañca katvā indriyayamake’’tiādivacanaṃ sandhāya vuttaṃ. Tattha hi somanassindriyuppādakakammassa ekantena cakkhundriyuppādanato gabbhepi yāva cakkhundriyuppatti, tāva uppajjamānatāya ‘‘abhinanditabbattā’’ti vuttaṃ. Sanniṭṭhānena saṅgahitānanti ‘‘yassa vā pana somanassindriyaṃ uppajjatī’’ti etena sanniṭṭhānena saṅgahitānaṃ. Itthīnaṃ aghānakānaṃ upapajjantīnanti ādīsūti ādi-saddena ‘‘itthīnaṃ acakkhukānaṃ upapajjantīna’’ntiādiṃ saṅgaṇhāti. Te evāti gabbhaseyyakā eva.


让我为您直译这段巴利文：
186"依其他法"是应当依"凡是那些色法的寿命住立"等取其他法。在取转起而去的回答中，取死结生而去的连接不得，这是意思。不得的也只由乐苦忧根不得。"以它为根的方式"是以乐根等为根的方式。"由它们"是由乐根等。"连接"是以"在转起乐根不相应心的生起剎那"等正生起的连接。以它为根的和如此连接为根的方式和以命根等为根的方式。"明显的"是因为连接从经文行相可知所以容易理解。
那个说话。"依显示无喜具眼结生"是应当连接只是无喜具眼结生的显示。但如何知道"这只是显示,不是数量限定"?说"因为不作只有四的限定"。"与它相同相"是与那个具眼结生性相同相的取小异熟。其中某些说依有喜结生说舍结生为显示性。应当知道小异熟结生是善异熟无因结生。因为那个也可能具眼。或者"与它相同相"是与那个俱舍的相同相如上所说无因结生和第五禅结生。如果这样为什么数量限定"四个"?说"在欲界...作显示"。"由那个"是由俱舍大异熟显示,因相同性这些说为显示性的一向就是那个性质,这是这里的意思。因此说"如同有喜...是"。
难道在胎生中这个意思不一向得吗?考虑到这个疑问而说"胎生的...显示"。因此说"具眼的"等。其中如果欲界有因结生者的一定具眼等性显示可以依胎生得,这个会适合,考虑到这个质问而说"因为在胎生中"等。"如此在处双论中显示"这个是依在处双论注释中自己说"如此作在根双论"等话说。因为在那里因为喜根生起业一向生起眼根,在胎中也直到眼根生起之间正生起,所以说"因为应当欢喜"。"以决定摄取的"是以"或者谁的喜根生起"这个决定摄取的。"女人无鼻者生起"等中,等字包括"女人无眼者生起"等。"它们"就是胎生。


Taṃsamānalakkhaṇanti sopekkhaacakkhukapaṭisandhibhāvena samānalakkhaṇaṃ. Tatthāti ahetukapaṭisandhicitte. Samādhileso dubbalasamādhi yo cittaṭṭhitimatto. Tasmāti yasmā cittaṭṭhiti viya dubbalaṃ vīriyaṃ natthi, yo ‘‘vīriyaleso’’ti vattabbo, tasmā, lesamattassapi vīriyassa abhāvāti attho. Aññesūti ahetukapaṭisandhicittato aññesu. Kesucīti ekaccesu. Ubhayenapi manodvārāvajjanahasituppādacittaṃ vadati. Idhāti ahetukapaṭisandhicitte. Samādhivīriyāni indriyappattāni ca na hontīti samādhikiccaṃ paṭikkhipati, na samādhimattaṃ, na vīriyalesassa sabbhāvatoti yojetabbaṃ. Tenevāha ‘‘visesanañhi visesitabbe pavattatī’’ti. Yasmiṃ vīriye sati indriyuppatti siyā, tadeva tattha natthīti attho.

Apāyeopapātikavasenāti idaṃ sugatiyaṃ opapātiko vikalindriyo na hotīti katvā vuttaṃ, ‘‘labbhanteva ñāṇavippayuttāna’’nti pana vuttattā ‘‘duhetukapaṭisandhikānaṃ vasenā’’ti aṭṭhakathāyaṃ vuttaṃ. Tesanti itthipurisindriyasantānānaṃ. Itthipurisindriyānaṃ pana uppādanirodhā abhiṇhasova hontīti. Paṭhamakappikādīnanti ettha ādi-saddena gahitānaṃ parivattamānaliṅgānaṃ vasena uppādanirodhaggahaṇaṃ veditabbaṃ. Paṭhamakappikānaṃ pana vasena uppādo eva labbhati. ‘‘Cutiupapattivaseneva dutiyapucchāsupi sanniṭṭhānehi gahaṇaṃ veditabba’’nti idaṃ upādinnaindriyehi niyamitattā vuttaṃ.



让我为您直译这段巴利文：
"与它相同相"是以具舍无眼结生性的相同相。"在那里"是在无因结生心中。"定少分"是弱定只是心住立。"因此"是因为像心住立那样没有弱精进可以说是"精进少分"，因此，意思是连少分精进也没有。"在其他"是在无因结生心之外的其他。"某些"是一些。以两者都说意门转向和微笑生起心。"在这里"是在无因结生心中。"定和精进不达到根性"是否定定作用，不是否定定本身，不是否定有精进少分应当连接。因此说"因为特殊性在可特殊化中转起"。意思是当有那个精进时会有根生起，那个在那里没有。
"依恶趣化生"这个是因为在善趣化生者不是残根而说，但因为说"有离智的也得"，所以在注释书中说"依二因结生者"。"它们的"是女根男根相续的。而女根男根的生灭是频繁的。"初劫等"中等字所取的应当知道取转变性的生灭。但依初劫者只得生起。"在第二问中也应当知道以死生方式以决定取"这个是因为由已执取根限定而说。

190.Santānuppattinirodhadassanatoti santānavasena uppādanirodhānaṃ dissamānattā. Etena rūpajīvitindriyassa cakkhundriyādisamānagatikataṃ yuttito sādheti. Āgamato pana ‘‘vinā somanassenā’’tiādinā parato sādhessati. Chedoti nāmaṃ daṭṭhabbaṃ sarūpadassaneneva saṃsayachedanato.

Tassāti rūpajīvitindriyassa. Te ca asaññasattā. Nanu ca uppādova jīvitindriyassa cutiupapattivasena vattabbo, na anuppādoti āha ‘‘anuppādo…pe… na pavatte’’ti. Ayañca nayo na kevalaṃ purimakoṭṭhāse eva, atha kho itarakoṭṭhāsepi gahito evāti dassento ‘‘pacchimakoṭṭhāsepī’’tiādimāha.

‘‘Upapatticittassa uppādakkhaṇe’’ti kasmā vuttanti yenādhippāyena codanā katā, tamadhippāyaṃ vivarituṃ ‘‘nanu suddhāvāsa’’ntiādi vuttaṃ. Na vattabbanti ‘‘upapajjantāna’’nti na vattabbaṃ, ‘‘upapatticittassa uppādakkhaṇe’’icceva vattabbanti attho. Idāni yathā ‘‘upapajjantāna’’nti na vattabbaṃ, taṃ dassetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Somanassamanindriyānanti somanassindriyamanindriyānaṃ, ayameva vā pāṭho. Tadāti paṭhamassa rūpajīvitindriyassa dharamānakāle. Tasmāti yasmā rūpārūpajīvitindriyānaṃ attheva kālabhedo, ubhayañcettha jīvitindriyabhāvasāmaññena ekajjhaṃ katvā gayhati, tasmā. Ubhayanti somanassindriyajīvitindriyanti idaṃ ubhayaṃ. Uppādakkhaṇena nidassitanti etena ‘‘upapatticittassa uppādakkhaṇe’’ti idaṃ nidassanamattanti dasseti. Idāni tamevatthaṃ udāharaṇena pākaṭataraṃ kātuṃ ‘‘yathā hī’’tiādi vuttaṃ. Tattha yathā tādisānaṃ anekesaṃ cittānaṃ bhaṅgakkhaṇe labbhamānaṃ tadekadesena sabbapaṭhamassa upapatticittassa bhaṅgakkhaṇena nidassitaṃ, evamidhāpi khaṇadvaye labbhamānaṃ tadekadesena uppādakkhaṇena nidassitanti evaṃ nidassanattho veditabbo.


我来帮你将这段巴利文直译成简体中文：
190. "观察相续生起灭尽"是指因为看到依相续而有生起和灭尽。由此从理论上证明色命根与眼根等具有相同的特性。从经典上，后面将以"离开喜根"等来证明。"断"应被视为名称，因为通过显示自相而断除疑惑。
"那个"是指色命根。那些是无想有情。难道不是应该只说命根的生起是依死亡和投生而转起，而不是说不生起吗？因此说"不生起等不是在转起中"。这种说法不仅在前分，在后分中也被接受，为了显示这点而说"在后分中"等。
"在结生心生起刹那"，为什么这样说呢？为了解释提出这个问题的意图而说"难道净居"等。"不应说"意思是不应说"正在投生者"，应该只说"在结生心生起刹那"的意思。现在为了显示为什么不应说"正在投生者"，而说"就像"等。"喜根意根"即喜根和意根，或者这才是正确的读法。"那时"是指第一个色命根存续的时候。"因此"是因为色命根和名命根确实有时间差别，而这两者都是以命根的共性而一起被接受，所以如此。"二者"是指喜根和命根这两者。"以生起刹那为譬喻"，这表明"在结生心生起刹那"只是一个比喻。现在为了使这个意思更加明显而举例说"就像"等。其中，就像在许多这样的心的坏灭刹那中所获得的，是以其中一部分即最初结生心的坏灭刹那作为譬喻，同样在这里也是在两个刹那中所获得的，是以其中一部分即生起刹那作为譬喻，应该这样理解这个譬喻的意思。


Tesanti jīvitindriyādīnaṃ. Aññatthāti pavatte. Idhāti anāgatakālabhede. Na na sambhavati upapattikkhaṇassa viya tato paraṃ pavattikkhaṇassapi anāgatakālabhāvato. Tasmāti upapattito aññatthāpi yathādhippetauppādasambhavato. Ayañca attho vārantarepi dissatīti dassento āha ‘‘evañca katvā’’tiādi. Na hītiādinā tamevatthaṃ samattheti. Tattha api pacchima…pe… sandhikassāti api-saddena ‘‘ko pana vādo apacchimabhavikassa somanassasahagatapaṭisandhikassā’’ti dasseti. Apacchimabhavikassa cutito pacchā ‘‘somanassindriyaṃ nirujjhissatī’’ti vattabbameva natthīti āha ‘‘cutito pubbevā’’ti. Ettha hi paṭhamapucchāsu sanniṭṭhānatthotiādīsu ayaṃ saṅkhepattho – ettha ‘‘yassa cakkhundriyaṃ uppajjissatī’’ti evamādīsu yamakesu yā paṭhamapucchā, tāsu sanniṭṭhānapadasaṅgahito attho. Pucchitabbatthanissayoti ‘‘tassa somanassindriyaṃ uppajjissatī’’tiādikassa pucchitabbassa atthassa nissayabhūto mādisova mayā sadiso eva attho upapattiuppādindriyavā upapattikkhaṇe uppādāvatthaindriyasahito, ubhayuppādindriyavā paṭisandhipavattīsu uppādāvatthaindriyasahito vā. Paṭinivattitvāpi pucchitabbatthassa nissayoti ‘‘yassa vā panā’’tiādinā paṭinivattitvā pucchitabbassapi saṃsayatthassa nissayoti evaṃ iminā viya ajjhāsayena ‘‘yassa vā pana somanassindriyaṃ uppajjissatī’’tiādīsu dutiyapucchāsu sanniṭṭhānatthameva sanniṭṭhānapadasaṅgahitameva atthaṃ niyameti. Tattheva tāsu eva pubbe vuttapaṭhamapucchāsu eva. Pucchitabbaṃ ‘‘tassa somanassindriyaṃ uppajjissatī’’tiādīsu anāgatabhāvamattena sarūpato gahitaṃ uppādaṃ uppādasaṅkhātaṃ, ‘‘tassa somanassindriyaṃ nirujjhissatī’’tiādīsu anāgatabhāvamattena sarūpato gahitaṃ nirodhaṃ vā nirodhasaṅkhātaṃ vā saṃsayatthaṃ na niyametīti. Evanti vuttappakārena sanniṭṭhānatthassa niyamo hoti, na saṃsayatthassa, tasmā ‘‘yassa vā pana…pe… āmantā’’ti vuttaṃ. Esa nayoti yvāyaṃ uppādavāre vicāro vutto, nirodhavārepi eseva nayo. Tathā hi ‘‘yassa vā pana somanassindriyaṃ nirujjhissati, tassa cakkhundriyaṃ nirujjhissatīti? Āmantā’’ti vuttaṃ.

Evaṃ avuttattāti uppādanirodhānaṃ anāgatānaṃ sarūpena avuttattā. Na hi tattha te sarūpena vuttā, atha kho ‘‘nuppajjissatī’’ti paṭikkhepamukhena vuttā. Tatthāti anulome. Na evaṃ yojetabbā paṭilome. Tameva ayojetabbataṃ ‘‘yathā hī’’tiādinā vivarati. Uppādanirodhe atikkamitvā uppādanirodhā sambhavanti yojetuṃ, tathā uppādanirodhe appatvā uppādanirodhā sambhavanti yojetunti yojanā. Idañca dvayaṃ yathānulome sambhavati, na evaṃ paṭilome. Tenāha ‘‘na evaṃ…pe… sambhavantī’’ti. Tattha kāraṇamāha ‘‘abhūtābhāvassa…pe… sambhavānupapattito’’ti. Abhūtābhāvassāti abhūtassa abhāvassa, abhūtassa uppādassa nirodhassa ca abhāvassāti adhippāyo. Tenāha ‘‘abhūtuppādanirodhābhāvo ca paṭilome pucchito’’ti, tasmā ‘‘āmantā’’ti ca vuttaṃ, na vuttaṃ vissajjananti sambandho. Assa visesarahitassa abhūtābhāvassāti imassa yathāvuttassa yathā rūpābhāvo vedanābhāvoti koci abhāvopi visesasahito, na evamayanti visesarahitassa abhūtābhāvassa.


我来帮你将这段巴利文直译成简体中文：
"那些"是指命根等。"其他处"是指在转起中。"这里"是指在未来时分。不是不可能，因为如同结生刹那，其后的转起刹那也是未来时。"因此"是因为在结生之外的其他处也有如所想的生起的可能。这个意思在其他章节中也可以看到，为了显示这点而说"这样做"等。以"因为不"等来证明这同一个意思。其中"乃至最后"等中的"乃至"字表示"何况非最后有者的喜俱结生"。对于非最后有者来说，死后根本不用说"喜根将灭"，因此说"在死之前"。
这里关于第一个问题的确定等的简要意思是：在这些"谁的眼根将生起"等双论中的第一个问题中，包含在确定句中的意思。所问之义的依据是像"他的喜根将生起"等所问之义的依据性的意思，或者是与我相似的意思，或者是具有结生生起根的，或者是在结生刹那具有生起状态之根的，或者是具有两种生起根的，或者是在结生和转起中具有生起状态之根的。反问时所问之义的依据是以"或者谁"等反问时所问的疑问义的依据。这样以这种意向在"或者谁的喜根将生起"等第二个问题中确定只是确定句所包含的意思。
"在那里"即在前面所说的第一个问题中。所问的是"他的喜根将生起"等中仅以未来性本相所摄的生起，即所谓的生起，或者"他的喜根将灭"等中仅以未来性本相所摄的灭尽，即所谓的灭尽，不确定疑问义。"如此"即以所说的方式确定确定义，而不是疑问义，因此说"或者谁...是的"。"这个方法"即在生起篇中所说的考察，在灭尽篇中也是同样的方法。因此说"或者谁的喜根将灭，他的眼根将灭吗？是的"。
"因为这样没说"是因为未来的生起和灭尽没有以本相说出。因为在那里它们不是以本相说出，而是以"将不生起"的否定方式说出。"在那里"是指在顺说中。不应该这样配合逆说。以"因为"等解释这个不应配合性。配合超越生灭后的生灭，配合未到生灭前的生灭，这是配合。这两种在顺说中是可能的，在逆说中则不然。因此说"不这样...可能"。对此说明原因说"因为非有之无...不合理"。"非有之无"是指非有的无，意思是非有的生起和灭尽的无。因此说"在逆说中问非有的生灭之无"，所以说"是的"，而不说解答，这是关联。"这个无差别的非有之无"是指如所说的，如同色无、受无等某些无是有差别的，而这个不是这样的无差别的非有之无。


Kālantarayogābhāvatoti kālavisesayogābhāvato. Yādisānanti yāni bhūtāni na vattamānāni sati paccaye uppajjanārahāni, tesaṃ anāgatānanti attho. Uppādanirodhābhāvena pucchitabbassāti ‘‘nuppajjissati na nirujjhissatī’’ti evaṃ uppādassa nirodhassa ca abhāvena pucchitabbassa atthassa. Sannissayo nissayabhūto sanniṭṭhānena sannicchito sanniṭṭhānapadasaṅgahito. So yathāvutto attho nissayo etesanti tannissayā. Tādisānaṃyeva anāgatānaṃyeva upapatticutiuppādanirodhānaṃ upapatticutisaṅkhātauppādanirodhānaṃ anuppādānirodhānaṃ paṭikkhepavasena. Jīvitādīnampi jīvitamanindriyādīnampi. Anuppādānirodhā saṃsayapadena pucchitā honti ‘‘yassa somanassindriyaṃ nuppajjissati, tassa somanassindriyaṃ na nirujjhissatī’’ti. ‘‘Āmantā’’ti vuttaṃ vibhajitvā vattabbassa abhāvato. Tenāha ‘‘na vuttaṃ…pe… vissajjana’’nti.

Ye sopekkhapaṭisandhikā bhavissanti rūpaloke, te saṅgahitāti yojanā. Taṃsamānalakkhaṇatāyāti tena sopekkhapaṭisandhikabhāvena samānalakkhaṇatāya. Taṃ pamādalikhitaṃ dhammayamake tādisasseva vacanassa abhāvato. Tatthapi yaṃ vattabbaṃ, taṃ cittayamake vuttaṃ ‘‘na hi khaṇapaccuppanne uppajjitthāti atītavohāro atthī’’tiādinā.

Pavattivāravaṇṇanā niṭṭhitā.

3. Pariññāvāravaṇṇanā

435-482.Lokiyaabyākatehīti phaladhammanibbānavinimuttehi abyākatehi. Tāni upādāyāti tāni lokiyaabyākatāni upādāya. Taṃsamānagatikānaṃ manindriyādīnaṃ ‘‘so vedanākkhandhaṃ parijānātīti? Āmantā’’tiādinā (yama. 

我来 助你将这段巴利文直译成简体中文：
"因无时际相系"是指因无特殊时间的相系。"那样的"是指那些已有但非现在的、有缘时可生起的，这些未来的意思。"以生灭之无而当问的"是指以"将不生起、将不灭"这样以生起和灭尽之无而当问的意义。"具依"是成为依处、以决定而确定、包含在决定句中的。它们以如上所说的意思为依处，故称"以彼为依"。仅对那样的、仅是未来的结生死亡之生灭、即所谓结生死亡的生灭，以不生不灭的否定方式。"命根等"也是指命根意根等。不生不灭是以疑问句来问的："谁的喜根将不生起，他的喜根将不灭？""是的"这样说是因为没有需要分别说的。因此说"不说...解答"。
"那些将有舍俱结生在色界者，他们被包括"，这是配合。"与彼相同特相"是指以那个舍俱结生性而有相同特相。那是错写，因为在法双论中没有这样的说法。在那里应该说的，在心双论中已说过："因为在刹那现在没有'已生起'这样的过去用语"等。
转起品注释结束。
3. 遍知品注释
435-482. "以世间无记"是指除了果法和涅槃之外的无记法。"缘于彼等"是指缘于那些世间无记法。与彼相同趣向的意根等以"他遍知受蕴吗？是的"等。

1.khandhayamaka.206) vedanākkhandhādīnaṃ viya pariññeyyatā vuttā. Yañhi parijānitabbaṃ, tadeva parijānātītiādinā vuttaṃ. Evamaviparīte atthe siddhepi codako ‘‘missakattā’’ti ettha labbhamānaṃ lesaṃ gahetvā codeti ‘‘yadi pariññeyyamissakattā’’tiādinā. Tassattho – yathā idha pariññeyyamissakānaṃ pariññeyyatā vuttā, evamaññatthāpi sā tesaṃ vattabbā, tathā bhāvetabbamissakānaṃ bhāvetabbatāti. Tenāha ‘‘kasmā dhammayamake’’tiādi. Kusalākusalesu bhāvanāpahānābhiniveso hoti, yena vuttaṃ ‘‘so taṃ akusalaṃ pajahati, kusalaṃ bhāvetī’’tiādi. Na abyākatabhāvanti ekena yathā phassadvārato viya viññāṇadvārato kusalādīnaṃ uppattipariyāyo, evaṃ vedanākkhandhādīnaṃ viya na abyākatādīnaṃ pariññeyyatāpariyāyoti dasseti.

Kusalākusalabhāvena aggahitāti samudayasabhāvena aggahitāti attho. Kusalākusalāpīti kusalākusalabhāvāpi samānā. Bhāvetabbapahātabbabhāvehivināpi hoti, yo na maggasamudayasaccapakkhiyo. Yathā ‘‘aniccaṃ rūpa’’nti ettha ‘‘aniccameva rūpaṃ, na nicca’’nti paṭiyogivinivattanameva eva-kārena karīyati, na tassa dukkhānattatādayo nivāritā honti, evaṃ ‘‘pahātabbamevā’’ti ettha eva-saddena paṭiyogibhūtaṃ appahātabbameva nivattīyati, na tato aññavisesāti dassento āha ‘‘etena pahātabbamevā’’tiādi. Bhāvetabbabhāvo eva tassa aññindriyassa gahito ukkaṃsagativijānanato. ‘‘Parato likhitabbaṃ uppaṭipāṭiyā likhita’’nti kasmā vuttaṃ. Dve puggalāti hi ādi anulome āgataṃ uddhaṭaṃ, cakkhundriyaṃ na parijānātītiādi pana paṭilome. Domanassindriyaṃ na pajahanti nāmāti idaṃ ‘‘no ca domanassindriyaṃ pajahantī’’ti pāḷipadassa atthavacanaṃ. Yaṃ pana ‘‘cakkhundriyamūlakaṃ atikkamitvā domanassindriyamūlake idaṃ vutta’’nti vuttaṃ, paṭilome āgataṃ sandhāya vuttattā taṃ na yuttaṃ, na taṃ aṭṭhakathācariyā paṭhamaṃ āgataṃ padaṃ laṅghitvā tādisasseva pacchā āgatapadassa atthavaṇṇanaṃ karonti. Padānukkamato eva hi aṭṭhakathāyaṃ atthavaṇṇanā āraddhā, pariyosāpitā ca, tasmā anupaṭipāṭiyāva likhitaṃ, na uppaṭipāṭiyāti daṭṭhabbaṃ ‘‘dve puggalā’’tiādikassa anulome āgatassa uddhaṭattā.


我来帮你将这段巴利文直译成简体中文：
1. 如同受蕴等的应遍知性被说。因为凡是应被遍知的，就说他遍知那个等。即使在这个不颠倒的意义已成立时，质问者取"混杂性"中所得的机会而提出质问说"如果因为与应遍知混杂"等。其意思是：如同这里说混杂应遍知者的应遍知性，同样在其他处也应该说它们的那个，如同混杂应修习者的应修习性。因此说"为什么在法双论"等。在善不善中有修习断除的专注，因此说"他断除那个不善，修习善"等。"非无记性"表示不像从触门和识门等一样是善等生起的方法，同样不像受蕴等是无记等的应遍知的方法。
"不以善不善性执取"意思是不以集谛自性执取。"即使善不善"是指即使是善不善性。即使离开应修习应断除性也有，即不属于道谛和集谛一分。如同在"色是无常"中"eva"字只是遮遣对立面即"色只是无常，不是常"，而不是排除它的苦无我等性质，同样在"只是应断除"中"eva"字只是遮遣对立面即不应断除，而不是排除其他特性，为了显示这点而说"以此只是应断除"等。它那个其他根只取应修习性，因为了知最上趣向。为什么说"后面要写的逆序写"？因为"两种人"等是在顺说中出现的摘录，而"不遍知眼根"等是在逆说中。"名为不断除忧根"这是对"而不断除忧根"这经文词的意思说明。但说"跳过以眼根为根本的，在以忧根为根本的说这个"，因为是关于逆说中出现的而说，这是不对的，注释师们不会跳过最先出现的词而解释同样后来出现的词的意思。因为在注释中是依词序开始并完成意义解释的，所以应该理解为是依序写的，不是逆序写的，因为"两种人"等是在顺说中出现的摘录。


Etthāti etasmiṃ pariññāvāre. Cha puggalāti puthujjanena saddhiṃ yāva anāgāmimaggaṭṭhā cha puggalā. Abhinditvā gahito tattha bhabbābhabbānaṃ kiccavisesassa aggahitattā. Yattha pana sati puthujjanaggahaṇasāmaññe bhabbānaṃ kiccaṃ gahitaṃ, yattha ca abhabbānaṃ, tattha te eva bhinditvā vuttā hontīti dassento ‘‘ye ca puthujjanā maggaṃ paṭilabhissanti, ye ca puthujjanā maggaṃ na paṭilabhissantī’’ti ca ādimāha. Arahāti ariyo, ayameva vā pāṭho. Paṭhamamaggaphalasamaṅgīti purimamaggaphalasamaṅgī. Itaroti arahā. Evaṃ puggalabhedaṃ ñatvāti idha puthujjano so ca abhabboti gahito, idha bhabbo idha ariyā, ye ca paṭhamamaggaphalasamaṅgino yāva aggamaggaphalasamaṅginoti evaṃ yathāvuttaṃ puggalavibhāgaṃ ñatvā. Tattha tatthāti tesaṃ dve puthujjanā aṭṭha ariyāti imesaṃ yathāvuttapuggalānaṃ bhedato abhedato ca gahaṇavasena āgate tasmiṃ tasmiṃ pāṭhapadese. Sanniṭṭhānenāti sanniṭṭhānapadavasena, nicchayavaseneva vā. Niddhāretvāti nīharitvā. Vissajjanaṃ yojetabbanti vissajjanavasena pavattapāḷiyā yathāvuttaatthadassanena sambandhato vibhāvetabboti.

Pariññāvāravaṇṇanā niṭṭhitā.

Indriyayamakavaṇṇanā niṭṭhitā.

Yamakapakaraṇa-anuṭīkā samattā.

Namo tassa bhagavato arahato sammāsambuddhassa

Paṭṭhānapakaraṇa-anuṭīkā

Ganthārambhavaṇṇanā

Kāmaguṇādīhīti kāmaguṇajhānābhiññācittissariyādīhi. Laḷantīti laḷitānubhavanavasena ramanti. Tesūti kāmaguṇādīsu. Viharantīti iriyāpathaparivattanādinā vattanti. Paccatthiketi bāhirabbhantarabhede amitte. Issariyaṃ tattha tattha ādhipateyyaṃ. Ṭhānaṃ seṭṭhisenāpatiyuvarājādiṭṭhānantaraṃ. Ādi-saddena parivāraparicchedādi saṅgayhati. Puññayogānubhāvappattāyāti dānamayādipuññānubhāvādhigatāya samathavipassanābhāvanāsaṅkhātayogānubhāvādhigatāya ca. Jutiyāti sarīrappabhāya ceva ñāṇappabhāya ca. Ettha ca deva-saddo yathā kīḷāvijigisāvohārajutigatiattho, evaṃ sattiabhitthavakamanatthopi hoti dhātusaddānaṃ anekatthabhāvatoti ‘‘yadicchitanipphādane sakkontīti vā’’tiādi vuttaṃ.


我来直译这段巴利文：
这里，是指在这遍知品中。六种人，即从凡夫到阿那含道人共六种人。这里没有区分而把握，是因为没有把握可能与不可能的特殊作用。当把凡夫作为一般称谓时，在某处把握可能的作用，在某处把握不可能的作用，为了显示那些区分而说"哪些凡夫将获得道，哪些凡夫将不获得道"等等。阿罗汉即圣者，或者就是这个读法。初道果具足者即前道果具足者。其他的即阿罗汉。如此了知人的区分，即这里把握凡夫及其不可能者，这里可能者这里圣者，以及从初道果具足者到最上道果具足者，如是了知上述人的分类。在彼彼处，即对这些两种凡夫八种圣者等上述诸人，以区分和不区分的方式所获得的那些经文处。以决定，即以决定句的方式，或仅以决定的方式。抉择即引导出来。应当配合解答，即应当通过显示如上所述义理，联系以解答方式转起的圣典。
遍知品注释完毕。
根双论注释完毕。
双论复注完毕。
礼敬彼世尊、阿罗汉、正等正觉者
发趣论复注
著作始注释
以诸欲功德等，即以诸欲功德、禅那、神通、心自在等。戏乐，即以享受戏乐的方式欢娱。于彼等，即于诸欲功德等。安住，即以变换威仪等方式而住。敌对者，即内外诸怨敌。自在即于彼彼处的主权。地位即长者、将军、王太子等各种地位。等字包含眷属、财富等。以福德修习的威力所获得，即以布施等福德的威力所获得，及以止观称为修习的威力所获得。光明，即身体的光明和智慧的光明。在此，天字如同有游戏、征服、世间、光明、趣向等义，也有能力、赞叹、意愿等义，因为语根词有多种含义，所以说"或能成就所欲"等。


Iddhividhāditāmattena bhagavato abhiññādīnaṃ sāvakehi sādhāraṇatāvacanaṃ, sabhāvato pana sabbepi buddhaguṇā anaññasādhāraṇāyevāti dassento ‘‘niratisayāya abhiññākīḷāya, uttamehi dibbabrahmaariyavihārehī’’ti āha. Cittissariyasattadhanādīnaṃ dānasaṅkhātena sammāpaṭipattiaveccappasādasakkārānaṃ gahaṇasaṅkhātenāti yojanā. Gahaṇañcettha tesu upalabbhamānasammāpaṭipattiaveccappasādānaṃ tehi upanīyamānasakkārassa ca abhinandanaṃ anumodanaṃ sampaṭicchanañca veditabbaṃ. Dhammasabhāvānurūpānusāsanīvacaneneva ca pana sikkhāpadapaññattipi saṅgahitāti daṭṭhabbā vītikkamadhammānurūpā anusāsanīti katvā. Ñāṇagati ñāṇena gantabbassa ñeyyassa avabodho. Samannāgatattāti idaṃ ‘‘abhiññākīḷāyā’’tiādīsu paccekaṃ yojetabbaṃ, tathā sadevakena lokenāti idaṃ ‘‘gamanīyato’’tiādīsu. Te deveti sammutidevādike deve. Tehi guṇehīti abhiññādiguṇehi. Pūjanīyataro devoti idaṃ pūjanīyapariyāyo ayaṃ ati-saddoti katvā vuttaṃ. Atirekataroti adhikataro. Upapattidevānanti idaṃ tabbahulatāya vuttaṃ. Visuddhidevāpi hi tattha vijjanteva, tesupi vā labbhamānaṃ upapattidevabhāvamattameva gahetvā tathā vuttaṃ. Paṭipakkhānaṃ dussīlyamuṭṭhassaccavikkhepānaṃ, sīlavipattiabhijjhādomanassaavasiṭṭhanīvaraṇānaṃ vā.

Isīnaṃ sattamo, isīsu sattamoti duvidhampi atthaṃ yojetvā dassento ‘‘catusaccāvabodhagatiyā…pe… vutto’’ti āha. Saparasantānesu sīlādiguṇānaṃ esanaṭṭhena vā isayo, buddhādayo ariyā. Isi ca so sattamo cāti isisattamoti evamettha attho daṭṭhabbo. ‘‘Nāmarūpanirodha’’nti ettha yaṃ nāmarūpaṃ nirodhetabbaṃ, taṃ dassento ‘‘yato viññāṇaṃ paccudāvattatī’’ti āha. Vaṭṭapariyāpannañhi nāmarūpaṃ nirodhetabbaṃ. Tasmiñhi nirodhite sabbaso nāmarūpaṃ nirodhitameva hoti. Yathāha ‘‘sotāpattimaggañāṇena abhisaṅkhāraviññāṇassa nirodhena satta bhave ṭhapetvā anamatagge saṃsāre ye uppajjeyyuṃ nāmañca rūpañca, etthete nirujjhanti…pe… arahato anupādisesāya nibbānadhātuyā parinibbāyantassa carimaviññāṇassa nirodhena paññā ca sati ca nāmañca rūpañca, etthete nirujjhanti vūpasamanti atthaṃ gacchanti paṭippassambhantī’’ti (cūḷani. ajitamāṇavapucchāniddesa 6). Atigambhīranayamaṇḍitadesanaṃ sātisayaṃ paccayākārassa vibhāvanato. Sabhāvato ca paccayākāro gambhīro. Yathāha ‘‘adhigato kho myāyaṃ dhammo gambhīro’’tiādi (dī. ni. 2.67; ma. ni. 1.281; 2.337; saṃ. ni. 1.172; mahāva. 7, 8), ‘‘gambhīro cāyaṃ, ānanda , paṭiccasamuppādo gambhīrāvabhāso’’ti (dī. ni. 2.95; saṃ. ni. 

我来直译这段巴利文：
仅以神通等方式说世尊的神通等与声闻共同，但从本质上说，一切佛德都是不共他人的，为显示这点而说"以无与伦比的神通游戏，以最上的天、梵、圣住"。意思是以布施等称为正行、不坏信、恭敬的获得而称为获取心自在、七财等。这里的获取应当理解为对其中所获得的正行、不坏信的欢喜、随喜和接受，以及对他们所献上的恭敬的欢喜、随喜和接受。而且，通过随顺法性的教诫语，也应当看到包含了学处的制定，因为这是随顺违犯法的教诫。智行即以智慧所应了知的所知的证悟。具足，这个词应当分别配合"以神通游戏"等，同样，"以天人世间"这个词应当配合"可行"等。彼等天，即世俗天等诸天。以彼等功德，即以神通等功德。更应受供养的天，这是说"更"字是受供养的同义词。更殊胜即更超越。生天者，这是说那里的大多数。因为清净天也存在于其中，或者是仅取其中所得的生天性而如此说。对治即恶戒、失念、散乱，或者戒失坏、贪欲、忧恼、其余诸盖。
仙人中第七，第七仙人，显示配合这两种意思而说"以四谛证悟之行......乃至......所说"。或者以寻求自他相续中的戒等功德之义为仙人，即佛等圣者。既是仙人又是第七即仙人第七，应当如此理解此中的意思。关于"名色灭"，显示应当灭除的名色而说"识从何处退转"。因为应当灭除的是轮回所摄的名色。当那个灭除时，一切名色即完全灭除。如说："以须陀洹道智，通过行识的灭除，除去七有，在无始轮回中会生起的名和色，在此灭除......乃至......阿罗汉在无余依涅槃界般涅槃时，以最后识的灭除，慧和念和名和色，在此灭除、寂静、消失、止息。"以殊胜方式显示缘起故为极深妙理庄严的教说。而且缘起从本质上是深奥的。如说："我所证得的此法甚深"等，"阿难，此缘起甚深，显现甚深。"

2.60) ca ādi. Tassa cāyaṃ anantanayapaṭṭhānadesanā atigambhīrāva.

Ganthārambhavaṇṇanā niṭṭhitā.

Paccayuddesavaṇṇanā

Samānaneti samānanayane, samāharaṇe, samānakaraṇe vā aṭṭhakathādhippāyaṃ. Tattha ‘‘dve anulomāni dhammānulomañca paccayānulomañcā’’tiādinā parato vaṇṇayissanti.

Paṭṭhānanāmatthoti ‘‘paṭṭhāna’’nti imassa nāmassa attho, taṃ pana yasmā avayavadvārena samudāye niruḷhaṃ, tasmā yathā avayavesu patiṭṭhitaṃ, tameva tāva dassetuṃ ‘‘tikapaṭṭhānādīnaṃ tikapaṭṭhānādināmattho’’ti vuttaṃ. Atha vā avayavānameva paṭṭhānanāmattho niddhāretabbo taṃsamudāyamattattā pakaraṇassa. Na hi samudāyo nāma koci attho atthīti dassetuṃ ‘‘paṭṭhānaṃ…pe… nāmattho’’ti vuttaṃ. Tenevāha ‘‘imassa pakaraṇassa…pe… samodhānatā cettha vattabbā’’ti. Vacanasamudāyatthavijānanena viditapaṭṭhānasāmaññatthassa vitthārato paṭṭhānakathā vuccamānā sukhaggahaṇā hotīti dassento āha ‘‘evañhi…pe… hotī’’ti. Tatthāti tāsu nāmatthayathāvuttasamodhānatāsu. Sabbasādhāraṇassāti sabbesaṃ avayavabhūtānaṃ tikapaṭṭhānādīnaṃ samudāyassa ca sādhāraṇassa. Atthato āpannaṃ nānāvidhabhāvanti pakāraggahaṇeneva pakārānaṃ anekavidhatā ca gahitāva hontīti vuttaṃ. Pakārehi ṭhānanti hi paṭṭhānaṃ, nānāvidho paccayo, taṃ ettha vibhajanavasena atthīti paṭṭhānaṃ, pakaraṇaṃ, tadavayavo ca. Etasmiñca atthanaye saddatopi nānāvidhabhāvasiddhi dassitāti veditabbā. Tattha nānappakārā paccayatā, nānappakārānaṃ paccayatā ca nānappakārapaccayatāti ubhayampi sāmaññaniddesena ekasesanayena vā ekajjhaṃ gahitanti dassento ‘‘ekassapi…pe… veditabbā’’ti āha. Anekadhammabhāvatoti aneke dhammā etassāti anekadhammo, tabbhāvatoti yojetabbaṃ. Nānappakārapaccayatāti nānappakārapaccayabhāvo, yo aṭṭhakathāyaṃ ‘‘nānappakārapaccayaṭṭho’’ti vutto.

Kāmaṃ dhammasaṅgahādīsupi attheva paccayadhammavibhāgo, so pana tattha paccayabhāvo na tathā tapparabhāvena vibhatto yathā paṭṭhāneti dassento ‘‘etena…pe… dassetī’’ti āha. Sātisayavibhāgataṃ imassa pakaraṇassa tathā tadavayavānaṃ.

Sabbaññutaññāṇassa yathāvuttagamanaṃ yadadhikaraṇaṃ, taṃ dassetuṃ ‘‘etthāti vacanaseso’’ti. Gamanadesabhāvatoti pavattiṭṭhānabhāvato. Aññehi gatimantehīti tīsu kālesu appaṭihatañāṇādīhi. Tassa sabbaññutaññāṇassa.

Tividhena paricchedena desitesu dhammesu tikavohāroti āha ‘‘tikānanti tikavasena vuttadhammāna’’nti. Tīṇi parimāṇāni etesanti hi tikā. Samantāti samantato sabbabhāgatoti vuttaṃ hotīti āha ‘‘anulomādīhi sabbappakārehipī’’ti. Gatānīti pavattāni. Samantacatuvīsatipaṭṭhānānīti samantato anulomādisabbabhāgato samodhānavasena catuvīsati paṭṭhānāni. Anulomādisabbakoṭṭhāsatoti anulomādicatukoṭṭhāsato. Tikādichachabhāvanti tikādidukadukapariyosānehi chachabhāvaṃ. Tenāti yathāvuttadassanena. Dhammānulomādisabbakoṭṭhāsatoti paccanīkādidukādisahajātavārādipaccayapaccanīyādiārammaṇamūlādīnaṃ gahaṇaṃ daṭṭhabbaṃ. Yathāvuttato aññassa pakārassa asambhavato ‘‘anūnehi nayehi pavattānīti vuttaṃ hotī’’ti āha. Tāni pana yathāvuttāni samantapaṭṭhānāni. Ayañca atthavaṇṇanā aṭṭhakathāvacanena aññadatthu saṃsandatīti dassento āha ‘‘tenevāha…pe… vasenā’’ti.


我来直译这段巴利文：
等等。而且此无量理趣的发趣论教说极为深奥。
著作始注释完毕。
缘起列举注释
集合，即集合引导，或集合，或集合作用，这是注释书的意趣。其中将以"两种顺：法顺和缘顺"等方式后面解释。
发趣名义，即"发趣"这个名称的意义，由于它通过部分而确立于整体，所以为了首先显示它如何确立于部分，而说"三法发趣等的三法发趣等名义"。或者应当确定部分的发趣名义，因为论书只是那些的集合。为了显示没有所谓整体这样的意义而说"发趣......乃至......名义"。因此说"此论......乃至......这里应当说综合"。显示通过了知语句集合的意义，已知发趣一般义者，详细的发趣说明就容易把握，所以说"如是......乃至......变成"。于彼，即于彼等名义和如上所说的综合。一切共同，即一切作为部分的三法发趣等和集合的共同。从义获得种种性，即仅以种类的获取也就获取了种类的多样性而说。因为以诸种类而住即发趣，种种缘，这里通过分别而有，故为发趣，即论书及其部分。应当知道在此义理中也显示了从语言上种种性的成就。其中种种缘性，种种诸缘的缘性，都是种种缘性，显示这两者都以一般的标示或一省略方式摄为一体而说"即使一个......乃至......应当了知"。多法性，即此有多法，为多法，应当配合其性。种种缘性即种种缘的状态，这在注释书中说为"种种缘义"。
虽然在法聚等中也有缘法的分别，但是那里的缘性不像发趣那样以其他性分别，为显示这点而说"以此......乃至......显示"。即此论书及其部分的殊胜分别。
为了显示一切知智如上所说的行处所依，而说"此处即语词补充"。行处性，即转起处性。以其他具行者，即以三世无碍智等。彼即一切知智。
在以三种区分所说的诸法中的三法表述，所以说"三法即以三法方式所说诸法"。因为三是这些的数量。周遍即从一切方面，所以说"以顺等一切行相"。行即转起。周遍二十四发趣即从周遍顺等一切方面以综合方式的二十四发趣。从顺等一切部分，即从顺等四部分。三法等六六性，即以三法等偶法终的六六性。以彼，即以如上所说的显示。从法顺等一切部分，即应当理解为包括对等等偶等俱生品等缘对等所缘根等。因为除了如上所说没有其他行相可能，所以说"以无减的诸理趣转起即是所说"。彼即如上所说的周遍发趣。而且此义解释与注释书的文句完全相应，为显示这点而说"因此说......乃至......方式"。


Hetunoti hetusabhāvassa dhammassa. Satipi hetusabhāvassa ārammaṇapaccayādibhāve savisese tāva paccaye dassentena ‘‘adhipatipaccayādibhūtassa cā’’ti vuttaṃ. ‘‘Hetu hutvā paccayo’’ti vutte dhammassa hetusabhāvatā niddhāritā, na paccayavisesoti tassa adhipatipaccayādibhāvo na nivāritoti āha ‘‘etenapi so eva doso āpajjatī’’ti. Tenāti hetubhāvaggahaṇena. Idhāti ‘‘hetupaccayo’’ti ettha. Dhammaggahaṇanti alobhādidhammaggahaṇaṃ. Sattiviseso attano balaṃ sattikāraṇabhāvo, yo rasotipi vuccati, svāyaṃ anaññasādhāraṇatāya dhammato anaññopi paccayantarasamavāyeyeva labbhamānattā añño viya katvā vutto. Tassāti hetubhāvasaṅkhātassa sāmatthiyassa. Hetu hutvāti etthāpi hetubhāvavācako hetusaddo, na hetusabhāvadhammavācakoti āha ‘‘hetu hutvā paccayoti ca vutta’’nti.

Evañca katvātiādinā yathāvuttamatthaṃ pāḷiyā samattheti. Yadi evaṃ aṭṭhakathāyaṃ dhammasseva paccayatāvacanaṃ kathanti āha ‘‘aṭṭhakathāyaṃ panā’’tiādi . Teneva cettha amhehipi ‘‘dhammato anaññopi añño viya katvā’’ti ca vuttaṃ. Yadi aṭṭhakathāyaṃ ‘‘yo hi dhammo, mūlaṭṭhena upakārako dhammo’’ti ca ādīsu dhammena dhammasattivibhāvanaṃ kataṃ, atha kasmā idha hetubhāvena paccayoti dhammasattiyeva vibhāvitāti codanaṃ manasi katvā vuttaṃ ‘‘idhāpi vā…pe… dassetī’’ti. Dhammasattivibhāvanaṃ panettha na sakkā paṭikkhipitunti dassento ‘‘na hī’’tiādimāha. Attho etassa atthīti attho, atthābhidhāyivacananti vuttaṃ ‘‘etīti etassa attho vattatī’’ti, tasmā atthoti atthavacananti vuttaṃ hoti. Tenāha ‘‘tañca uppattiṭṭhitīnaṃ sādhāraṇavacana’’nti. Tañcāti hi ‘‘vattatī’’ti vacanaṃ paccāmaṭṭhaṃ. Atha vā etīti etassa atthoti ‘‘etī’’ti etassa padassa attho ‘‘vattatī’’ti ettha vattanakiriyā. Tañcāti tañca vattanaṃ. Etasmiṃ panatthe sādhāraṇavacananti ettha vacana-saddo atthapariyāyo veditabbo ‘‘vuccatī’’ti katvā. Yadaggena uppattiyā paccayo, tadaggena ṭhitiyāpi paccayoti koci āsaṅkeyyāti tadāsaṅkānivattanatthaṃ vuttaṃ ‘‘koci hi…pe… hetuādayo’’ti. Ettha ca yathā uppajjanārahānaṃ uppattiyā paccaye satiyeva uppādo, nāsati, evaṃ tiṭṭhantānampi ṭhitipaccayavaseneva ṭhānaṃ yathā jīvitindriyavasena sahajātadhammānanti daṭṭhabbaṃ. Ye pana arūpadhammānaṃ ṭhitiṃ paṭikkhipanti, yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva.

Yathā adhikaraṇasādhano patiṭṭhattho hetu-saddo, evaṃ karaṇasādhano pavattiatthopi yujjatīti dassento ‘‘hinotī’’tiādimāha. ‘‘Lobho nidānaṃ kammānaṃ samudayāyā’’tiādivacanato hetūnaṃ kammanidānabhāvo veditabbo.

Etenāti hetupaccayato aññeneva kusalabhāvasiddhivacanena. Eke ācariyā. Sabhāvatovāti etena yathā aññesaṃ rūpagataṃ obhāsentassa padīpassa rūpagatobhāsakena aññena payojanaṃ natthi sayaṃ obhāsanasabhāvattā, evaṃ aññesaṃ kusalādibhāvasādhakānaṃ hetūnaṃ aññena kusalādibhāvasādhakena payojanaṃ natthi sayameva kusalādisabhāvattāti dasseti. Na sabhāvasiddho alobhādīnaṃ kusalādibhāvo ubhayasabhāvattā taṃsampayuttaphassādīnaṃ viyāti imamatthaṃ dasseti ‘‘yasmā panā’’tiādinā. Sā pana aññapaṭibaddhā kusalāditā.


我来直译这段巴利文：
因，即因性的法。虽然因性也有所缘缘等性，但为了首先显示特殊缘而说"及作为增上缘等的"。当说"作为因而为缘"时，已确定法的因性，而不限制缘的特殊性，所以说"由此也得到相同的过失"。以彼，即以因性的获取。此处，即在"因缘"这里。法的获取，即无贪等法的获取。特殊能力即自力，即作为能力因的状态，也称为味，这虽然由于不共他性而与法无异，但因为只在与其他缘和合时才获得，所以说成好像是别的。彼，即称为因性的功能。作为因，这里的因字也表示因性，不是表示因性法，所以说"说为作为因而为缘"。
如是而作等，以圣典支持如上所说的义理。如果这样，为什么注释书中说只是法的缘性？所以说"但在注释书中"等。因此这里我们也说"虽然与法无异但说成好像是别的"。如果注释书中在"任何法，以根本义助成的法"等处以法显示法的能力，那么为什么这里以因性为缘只显示法的能力？考虑到这个质问而说"或者这里......乃至......显示"。为了显示这里不能否定法的能力的显示而说"因为没有"等。有义为义，即表达义的语词，所以说"行即此义是运转"，因此是说义即义词。因此说"而且那是生起和住立的共同语词"。而且那，即指"运转"这个词。或者行即此义，即"行"这个词的义是运转这里的运转作用。而且那，即那个运转。而在此义中的共同语词，这里的词字应当理解为义的同义词，因为说"被说"。因为有人可能怀疑：正如是生起的缘，同样也是住立的缘，为了遣除这种怀疑而说"因为有些......乃至......因等"。这里应当理解，如同应生者有生起缘才有生起，没有则不生起，同样有住立者也只是依靠住立缘而住立，如同依靠命根的俱生法。而那些否定无色法的住立者，应当说的已在前面说过。
如同因字有住立义是依处释，同样有转起义是具格释，为显示这点而说"运行"等。从"贪是诸业生起的根本"等语，应当了知诸因是业的根本性。
以此，即以与因缘不同的善性成就的说法。某些阿阇黎。或从自性，以此显示：如同照亮其他色法的灯不需要其他照亮色法者，因为自性即是照亮，同样成就其他善等性的诸因不需要其他善等性的成就者，因为自性即是善等。无贪等的善等性不是自性成就的，因为是两种自性，如同与之相应的触等，为显示此义而说"但因为"等。但是那个善等性是依靠他者的。


Na koci dhammo na hotīti rūpādibhedena chabbidhesu saṅkhatāsaṅkhatapaññattidhammesu kocipi dhammo ārammaṇapaccayo na na hoti, svāyaṃ ārammaṇapaccayabhāvo heṭṭhā dhātuvibhaṅgavaṇṇanāyaṃ vuttoyeva.

Purimābhisaṅkhārūpanissayanti ‘‘chandavato’’tiādinā vuttākārena purimasiddhaṃ cittābhisaṅkhārakasaṅkhātaṃ upanissayaṃ. Citteti cittasīsenāyaṃ niddeso daṭṭhabbo. Na hi cittameva tathābhisaṅkharīyati, atha kho taṃsampayuttadhammāpi. Sādhayamānāti vase vattayamānā. Vasavattanañcettha tadākārānuvidhānaṃ. Chandādīsu hi hīnesu majjhimesu paṇītesu taṃtaṃsampayuttāpi tathā tathā pavattanti. Tenāha ‘‘hīnādibhāvena tadanuvattanato’’ti. Tenāti attano vase vattāpanena, tesaṃ vā vase vattanena. Tehi chandādayo. Adhipatipaccayā honti attādhīnānaṃ patibhāvena pavattanato. Garukātabbaṃ ārammaṇaṃ mahaggatadhammalobhanīyadhammādi.

Tadanantaruppādaniyamoti tassa tasseva cittassa anantaraṃ uppajjamānataṃ. Taṃtaṃsahakārīpaccayavisiṭṭhassāti tena tena ārammaṇādinā sahakārīkāraṇena taduppādanasamatthatāsaṅkhātaṃ visesaṃ pattassa. Tāyayevāti yā vekhādāne pupphanasamatthatā vekhāpagame laddhokāsā, tāyameva.

Upasaggavasenapi atthaviseso hotīti vuttaṃ ‘‘saddatthamattato nānākaraṇa’’nti. Vacanīyatthatoti bhāvatthato. Bhāvatthopi hi vacanaggahaṇānusārena viññeyyattā ‘‘vacanīyo’’ti vuccati. Nirodhuppādantarābhāvatoti purimanirodhassa pacchimuppādassa ca byavadhāyakābhāvato. Nirantaruppādanasamatthatāti etena nirodhānaṃ nirodhasamakāluppādavādaṃ nivāreti. Sati hi samakālatte byavadhānāsaṅkā eva na siyā saṇṭhānābhāvato. Idamito heṭṭhā uddhaṃ tiriyanti vibhāgābhāvā attanā ekattamiva upanetvāti yojanā. Saṇṭhānābhāvena hi appaṭighabhāvūpalakkhaṇena vibhāgābhāvaṃ, tena ekattamivūpanayanaṃ suṭṭhu anantarabhāvaṃ sādheti, sahāvaṭṭhānābhāvena pana anantarameva uppādanaṃ.

Vibhāgato ñāṇena ākarīyatīti ākāro, dhammānaṃ pavattibhedo. Nevasaññānāsaññāyatanaphalasamāpattīnaṃ nirodhuppādānantaratāyāti yojanā. Purimacutīti asaññasattuppattito purimacuti. Yadi kālantaratā natthi, kathamidaṃ ‘‘sattāhaṃ nirodhaṃ samāpajjitvā pañca kappasatāni atikkamitvā’’ti vacananti āha ‘‘na hi tesaṃ…pe… vucceyyā’’ti. Nanu tesaṃ antarā rūpasantāno pavattatevāti anuyogaṃ sandhāyāha ‘‘na ca…pe… aññasantānattā’’ti. Yadi evaṃ tesaṃ aññabhinnasantānaṃ viya aññamaññūpakārenapi bhavitabbanti codanāya vuttaṃ ‘‘rūpārūpa…pe… hontī’’ti. Tenetaṃ dasseti – yadipi rūpārūpadhammā ekasmiṃ puggale vattamānā visesato aññamaññūpakārakabhāvena vattanti, aññamaññaṃ pana visadisasabhāvatāya visuṃyeva santānabhāvena pavattanato byavadhāyakā na honti santativasena mithu apariyāpannattā, yato ‘‘aññamaññaṃ vippayuttā, visaṃsaṭṭhā’’ti ca vuttanti. Upakārako ca nāma accantaṃ bhinnasantānānampi hotiyevāti na tāvatā santānābhedoti bhiyyopi nesaṃ byavadhāyakatābhāvo veditabbo. Yathā samānajātikānaṃ cittuppādānaṃ nirantaratā suṭṭhu anantarabhāvena pākaṭā, na tathā asamānajātikānanti adhippāyena ‘‘javanānantarassa javanassa viya bhavaṅgānantarassa bhavaṅgassa viyā’’ti vuttaṃ.


我来直译这段巴利文：
没有任何法不是，即在色等六种有为、无为、概念诸法中，没有任何法不是所缘缘，这个所缘缘性已在前面界分别注释中说过。
前行支持，即如"有欲"等所说的方式，前已成就的称为心行的支持。在心，应当看到这是以心为首的标示。因为不仅是心如此被造作，而且与之相应的诸法也是。成就，即使在控制中。而这里的控制是随顺彼等行相。因为在欲等是下、中、上时，与之相应的也如是如是转起。因此说"因为以下等性随顺彼"。以彼，即以使在自己控制中，或者在彼等控制中。彼等即欲等。成为增上缘，因为以主性方式转起于依靠自己的。应当尊重的所缘即广大法、可爱法等。
彼无间生起的决定，即在彼彼心之后无间生起性。以彼彼俱作缘为特征，即以彼彼所缘等作为俱作因而获得称为能生起彼的特殊性。以彼即，即如在铁匠工作时有开花的能力而在铁匠工作止息时获得机会，即以彼。
通过前缀也有意义的特殊性，所以说"仅从语义的差异"。从可说义，即从状态义。因为状态义也是依据语词的获取而应了知，所以称为"可说"。灭与生之间无间隔，即在前灭与后生之间没有间隔者。无间生起的能力，以此遮止诸灭与灭同时生起的主张。因为如果是同时，由于没有相续就不会有间隔的疑虑。应当配合：因为没有这里下上横的区分，所以好像带来与自己的一性。因为以没有相续，以无对碰为特征而没有区分，由此很好地成就好像带来一性的无间性，而以不能同时住立而是无间生起。
由区分而以智被作成为行相，即诸法的转起差别。非想非非想处果定的灭生无间性的配合。前死，即从无想有情生之前的死。如果没有时间间隔，为什么说"入灭尽定七日，超越五百劫"？所以说"因为不应说......乃至......他们"。考虑到"难道在他们中间色相续不是转起吗"这个质问而说"而且不......乃至......因为是别相续"。如果这样，应当像其他不同相续那样有相互助成，对于这个责难而说"色无色......乃至......不是"。以此显示这点：虽然色无色诸法在一个补特伽罗中转起时特别以相互助成性而转起，但是由于相互异类自性而以别相续性转起，所以不成为间隔，因为依相续而互不相属，所以说"相互离系，不相混杂"。而且称为助成者即使是完全不同相续也有，所以不仅如此就是相续不异，应当更加了知他们没有间隔性。如同同类心生起的无间性以很好的无间性而显著，不同类的则不然，以此意趣而说"如速行之后的速行，如有分之后的有分"。


Paccayabhāvo cetthāti ettha ca-saddo byatireko. So yena visesenettha uppādakkhaṇaṃ, taṃ visesaṃ joteti. Anantarapaccayādīnanti ādi-saddena samanantarapaccayaṃ saṅgaṇhāti. Purepacchābhāvā, tadupādikā vā uppādanirodhā pubbantāparantaparicchedo, tena gahitānaṃ khaṇattayapariyāpannānanti attho. Tenāha ‘‘uppajjatīti vacanaṃ alabhantāna’’nti. Uppādakkhaṇasamaṅgī hi ‘‘uppajjatī’’ti vuccati. Tathā hi vuttaṃ ‘‘uppādakkhaṇe uppajjamānaṃ, no ca uppannaṃ, bhaṅgakkhaṇe uppannaṃ no ca uppajjamāna’’nti (yama. 

我来直译这段巴利文：
而这里的缘性，这里的"而"字表示差异。它显示在这里以何种特殊性是生起刹那的那个特殊性。无间缘等，等字包含等无间缘。前后性，或者以彼为缘的生灭是前际后际的界限，即是说被摄于三刹那中。因此说"不能得到'生起'之语"。因为具足生起刹那者称为"生起"。如是说："在生起刹那是正在生起而非已生起，在坏灭刹那是已生起而非正在生起"。

2.cittayamaka.81). Soti anantarādipaccayabhāvo. Aparicchedanti kālavasena paricchedarahitaṃ. Yatoti pubbantāparantavasena paricchedābhāvato. Tenevāti kālavasena paricchijja eva dhammānaṃ gahaṇato.

Uppattiyāpaccayabhāvena pākaṭenāti idaṃ tassa nidassanabhāvanidassanaṃ. Siddhañhi nidassanaṃ. Paccayuppannānanti paccayanibbattānaṃ, attano phalabhūtānanti adhippāyo. Sahajātabhāvenāti saha uppannabhāvena. Attanā sahuppannadhammānañhi sahuppannabhāvena upakārakatā sahajātapaccayatā. Tena ṭhitikkhaṇepi nesaṃ upakārakatā veditabbā. Evañhi ‘‘pakāsassa padīpo viyā’’ti nidassanampi suṭṭhu yujjati. Padīpo hi pakāsassa ṭhitiyāpi paccayoti.

Aññamaññatāvasenevāti iminā sahajātādibhāvena attano upakārakassa upakārakatāmattaṃ na aññamaññapaccayatā, atha kho aññamaññapaccayabhāvavasenāti lakkhaṇasaṅkarābhāvaṃ dasseti, na sahajātādipaccayehi vinā aññamaññapaccayassa pavatti. Tenevāha ‘‘na sahajātatādivasenā’’ti. Yadipi aññamaññapaccayo sahajātādipaccayehi vinā na hoti, sahajātādipaccayā pana tena vināpi hontīti sahajātatādividhureneva pakārena aññamaññapaccayassa pavattīti dassento ‘‘sahajātādi…pe… na hotī’’ti vatvā tamevatthaṃ pākaṭataraṃ kātuṃ ‘‘na ca purejāta…pe… hontī’’ti āha. Sahajātatādīti ca ādi-saddena nissayaatthiavigatādīnaṃ gahaṇaṃ veditabbaṃ.

Pathavīdhātuyaṃ patiṭṭhāya eva sesadhātuyo upādārūpāni viya yathāsakakiccaṃ karontīti vuttaṃ ‘‘adhiṭṭhānākārena pathavīdhātu sesadhātūna’’nti. Ettha adhiṭṭhānākārenāti ādhārākārena. Ādhārākāro cettha nesaṃ sātisayaṃ tadadhīnavuttitāya veditabbo, yato bhūtāni aniddisitabbaṭṭhānāni vuccanti. Evañca katvā cakkhādīnampi adhiṭṭhānākārena upakārakatā suṭṭhu yujjati. Na hi yathāvuttaṃ tadadhīnavuttiyā visesaṃ muñcitvā añño cakkhādīsu adesakānaṃ arūpadhammānaṃ adhiṭṭhānākāro sambhavati. Yadipi yaṃ yaṃ dhammaṃ paṭicca ye ye dhammā pavattanti, tesaṃ sabbesaṃ tadadhīnavuttibhāvo, yena pana paccayabhāvavisesena cakkhādīnaṃ paṭumandabhāvesu cakkhuviññāṇādayo tadanuvidhānākāreneva pavattanti, svāyamidaṃ tesaṃ tadadhīnavuttiyā siddho visesoti vutto. Evañhi paccayabhāvasāmaññe satipi ārammaṇapaccayato nissayapaccayassa viseso siddhoti veditabbo. Svāyaṃ dhātuvibhaṅge vibhāvitoyeva. Khandhādayo taṃtaṃnissayānaṃ khandhādīnanti ‘‘upakārakā’’ti ānetvā sambandhitabbaṃ.

Yaṃkiñci kāraṇaṃ nissayoti vadati, na vuttalakkhaṇūpapannameva. Etena paccayaṭṭho idha nissayaṭṭhoti dasseti. Tatthāti niddhāraṇe bhummaṃ. Tena vuttaṃ ‘‘niddhāretī’’ti.


我来直译这段巴利文：
彼即无间等缘性。无限定，即在时间上无限定。从何处，即从前际后际方面无限定。以彼即，即因为以时间限定而获取诸法。
以生起的缘性而显著，这是显示它的譬喻性。因为譬喻已成就。缘生，即由缘产生，意思是成为自己的果。以俱生性，即以一起生起性。因为对与自己俱生的诸法，以俱生性的助成性是俱生缘性。由此应当了知它们在住立刹那也有助成性。如此"如灯对光明"的譬喻也很恰当。因为灯对光明的住立也是缘。
仅以相互性，以此显示不是以俱生等性对自己的助成者的单纯助成性是相互缘性，而是以相互缘性方式，即显示特相无混杂，没有离开俱生等缘而有相互缘的转起。因此说"不以俱生性等方式"。虽然相互缘离开俱生等缘不存在，但是俱生等缘即使离开它也存在，为显示相互缘以与俱生等不同的方式转起，所以说"俱生等......乃至......不是"，而为了使那个意义更加明显而说"而且不是前生......乃至......是"。而俱生等的等字，应当理解为包括依止、有、不离等。
依止于地界，其余诸界如同所造色才能作各自的作用，所以说"以住立行相地界对其余诸界"。这里以住立行相即以所依行相。而这里它们的所依行相应当理解为以极度依赖于彼而转起，因此说诸界是无法离开处所的。如此则眼等以住立行相的助成性也很恰当。因为离开如上所说的依赖于彼而转起的特殊性，在眼等中无处所的无色法不可能有其他住立行相。虽然依靠任何法而转起的任何诸法都有依赖于彼而转起的性质，但是以某种缘性的特殊性，眼识等在眼等的锐钝性中以随顺彼的行相而转起，这就是说他们依赖于彼而转起的成就的特殊性。如此虽然有缘性的普遍性，也应当了解依止缘与所缘缘的差异得以成就。这在界分别中已经解释过。蕴等对彼彼所依的蕴等，应当带来"助成者"而联系。
说任何因是所依，不是只说具有所说特相的。以此显示这里缘义是所依义。于彼，即在限定中的处格。因此说"限定"。


Suṭṭhukatataṃ dīpeti, kassa? ‘‘Attano’’ti vuttassa pakatasaddena visesiyamānassa paccayassa. Kena katanti? Attano kāraṇehīti siddhovāyamattho. Tathāti phalassa uppādanasamatthabhāvena. Atha vā tathāti nipphādanavasena upasevanavasena ca. Tattha nipphādanaṃ hetupaccayasamodhānena phalassa nibbattanaṃ, taṃ suviññeyyanti anāmasitvā upasevanameva vibhāvento ‘‘upasevito vā’’ti āha. Tattha allīyāpanaṃ paribhogavasena veditabbaṃ. Tenāha ‘‘upabhogūpasevana’’nti. Vijānanādivasenāti vijānanasañjānanānubhavanādivasena. Tenāti yathāvuttaupasevitassa pakatabhāvena. Anāgatānampi…pe… vuttā hoti, pageva atītānaṃ paccuppannānañcāti adhippāyo. Paccuppannassapi hi ‘‘paccuppannaṃ utu bhojanaṃ senāsanaṃ upanissāya jhānaṃ uppādentī’’tiādivacanato (paṭṭhā. 2.18.8) pakatūpanissayabhāve labbhatīti.

Yathā ye dhammā yesaṃ dhammānaṃ pacchājātapaccayā honti, te tesaṃ ekaṃsena vippayuttaatthiavigatapaccayāpi honti, tathā ye dhammā yesaṃ dhammānaṃ purejātapaccayā honti, te tesaṃ nissayārammaṇapaccayāpi hontīti ubhayesu ubhayesaṃ paccayākārānaṃ lakkhaṇato saṅkarābhāvaṃ dassetuṃ ‘‘vippayuttākārādīhi visiṭṭhā, nissayārammaṇākārādīhi visiṭṭhā’’ti ca vuttaṃ. Yathā hi pacchājātapurejātākārā aññamaññavisiṭṭhā, evaṃ pacchājātavippayuttākārādayo purejātanissayākārādayo ca aññamaññavibhattasabhāvā evāti.

Manosañcetanāhāravasena pavattamānehīti iminā cetanāya sampayuttadhammānampi tadanuguṇaṃ attano paccayuppannesu pavattimāha. Tenevāti cetanāhāravasena upakārakattā eva.

Payogena karaṇīyassāti etena bhinnajāti yaṃ tādisaṃ payogena kātuṃ na sakkā, taṃ nivatteti. Anekavāraṃ pavattiyā āsevanaṭṭhassa pākaṭabhāvoti katvā vuttaṃ ‘‘punappunaṃ karaṇa’’nti. Ekassa pana paccayadhammassa ekavārameva pavatti. Attasadisassāti arūpadhammasārammaṇatāsukkakaṇhādibhāvehi attanā sadisassa. Idaṃ paccayuppannavisesanaṃ, ‘‘attasadisasabhāvatāpādana’’nti idaṃ pana paccayabhāvavisesanaṃ, tañca bhinnajātiyatādimeva visadisasabhāvataṃ nivatteti, na bhūmantaratādi. Na hi parittā dhammā mahaggataappamāṇānaṃ dhammānaṃ āsevanapaccayā na hontīti. Vāsanaṃ vāsaṃ gāhāpanaṃ, idha pana vāsanaṃ viya vāsanaṃ, bhāvananti attho. Ganthādīsūti ganthasippādīsu. Visaye cetaṃ bhummaṃ, na niddhāraṇe. Tena ganthasippādivisayā purimasiddhā ajjhayanādikiriyā ‘‘ganthādīsu purimā purimā’’ti vuttā, sā pana āsevanākārā idha udāharaṇabhāvena adhippetāti āha ‘‘purimā purimā āsevanā viyāti adhippāyo’’ti. Niddhāraṇe eva vā etaṃ bhummaṃ. Ganthādivisayā hi āsevanā ganthādīti vuttā yathā rūpavisayajjhānaṃ rūpanti vuttaṃ ‘‘rūpī rūpāni passatī’’tiādīsu (ma. ni. 2.248; 3.312; paṭi. ma. 

我来直译这段巴利文：
显示很好地作成，作成什么？显示以已作词所限定的"自己"所说的缘。由谁作成？由自己的诸因作成，这个意义已成就。如是，即以能生起果的能力。或者如是，即以产生方式和习近方式。其中产生是通过因缘和合而生果，那是容易了知的，所以不提及而只显示习近，而说"或被习近"。其中应当理解接触是依受用方式。因此说"受用习近"。以了知等方式，即以了知、想知、体验等方式。以彼，即以如上所说的被习近的已作性。对未来......乃至......已说，更何况过去和现在的意思。因为现在也从"依止现在的时节、食物、住处而生起禅那"等语得知有已作依止性。
如同某些法对某些法是后生缘，它们对它们必定也是离系、有、不离缘，同样某些法对某些法是前生缘，它们对它们也是依止、所缘缘，为显示两者中两种缘行相从特相上无混杂而说"以离系行相等为特征，以依止所缘行相等为特征"。因为如同后生前生行相互相特异，同样后生离系行相等和前生依止行相等也都是互相分离的自性。
以意思食方式转起，以此说思俱生诸法也随顺于它对自己的缘生而转起。以彼即，即因为以思食方式助成。
应当以加行作的，以此遮遣异类不能以加行作的。考虑到以多次转起而显著修习义而说"多次作"。而一个缘法只是一次转起。与自己相似的，即以无色法、有所缘性、善恶等与自己相似。这是缘生的限定，而"带来与自己相似自性"是缘性的限定，而且它只遮遣异类性等的不同自性，不是地界差别等。因为有限法不是不成为广大无量法的修习缘。熏习是使得熏习，而这里如熏习即熏习，意思是修习。在书等中，这是处格表示境，不是限定。因此说"在书等中前前"是指以书工等为境已成就的前前读诵等作用，而那个修习行相在这里意为譬喻，所以说"意思是如前前修习"。或者这个处格就是在限定中。因为说书等境的修习为书等，如说以色为境的禅那说为色，如在"有色见诸色"等处。

1.209; dha. sa. 248).

Attano viya sampayuttadhammānampi kiccasādhikā cetanā cittassa byāpārabhāvena lakkhīyatīti āha ‘‘cittapayogo cetanā’’ti. Tāyāti tāya cetanāya. Uppannakiriyatāvisiṭṭheti cittapayogasaṅkhātāya cetanākiriyāya uppattiyā visiṭṭhe visesaṃ āpanne. Yasmiñhi santāne kusalākusalacetanā uppajjati, tattha yathābalaṃ tādisaṃ visesādhānaṃ katvā nirujjhati, yato tattheva avasesapaccayasamavāye tassā phalabhūtāni vipākakaṭattārūpāni nibbattissanti. Tenāha ‘‘sesapaccaya…pe… na aññathā’’ti. Tesanti vipākakaṭattārūpānaṃ. Tenāti cittakiriyabhāvena. Kiṃ vattabbanti asahajātānampi bhāvīnaṃ upakārikā cetanā sahajātānaṃ upakārikāti vattabbameva natthīti attho.

Nirussāhasantabhāvenāti ussāhanaṃ ussāho, natthi etassa ussāhoti nirussāho, so eva santabhāvoti nirussāhasantabhāvo, tena. Ussāhoti ca kiriyamayacittuppādassa pavattiākāro veditabbo, yo byāpāroti ca vuccati, na vīriyussāho. Svāyaṃ yathā asamugghātitānusayānaṃ kiriyamayacittuppādesu sātisayo labbhati, na tathā niranusayānaṃ. Tato eva te santasabhāvā vipākuppādanabyāpārarahitāva honti, kiriyamayacittuppādatāya pana saussāhā evāti tatopi visesanatthaṃ ‘‘nirussāhasantabhāvenā’’ti vuttaṃ. Etenāti nirussāhasantabhāvaggahaṇena. Sārammaṇādibhāvenāti sārammaṇaarūpadhammacittacetasikaphassādibhāvena. Visadisavipākabhāvaṃ dasseti yathāvuttaussāhamattarahitasantabhāvassa vipakkabhāvamāpannesu arūpadhammesu eva labbhanato. Soti vipākabhāvo. Vipākānaṃ payogena asādhetabbatāyāti ‘‘chandavato kiṃ nāmana sijjhatī’’tiādinā cittābhisaṅkhārapayogena yathā kusalākusalā nipphādīyanti, evaṃ vipākānaṃ payogena anipphādetabbattā. Payogenāti kammaphaluppattimūlahetubhūtena purimapayogena. Yaṃ sandhāya vuttaṃ ‘‘payogasampattiṃ āgamma vipaccantī’’tiādi. Aññathāti payogena vinā. Sesapaccayesūti kammassa vipākuppādane sahakārīkāraṇesu. Kammassa kaṭattāyeva payoge sati asatipīti vuttamevatthaṃ avadhāraṇena dassento vipākānaṃ nirussāhataṃ pākaṭaṃ karoti. Na kilesavūpasamasantabhāvo yathā taṃ santānesu jhānasamāpattīsūti adhippāyo. Ayañca vipākānaṃ santabhāvo nānumāniko, atha kho paccakkhasiddhoti dassento ‘‘santabhāvatoyevā’’tiādimāha. Tattha abhinipātaggahaṇena kiccato pañcaviññāṇāni dasseti. Tenevāha ‘‘pañcahi viññāṇehi na kiñci dhammaṃ paṭijānāti aññatra abhinipātamattā’’ti. Tappaccayavatanti vipākapaccayavantānaṃ, vipākapaccayena upakattabbānanti attho. Avipākānaṃ rūpadhammānaṃ. Vipākānukulaṃ pavattinti santasabhāvaṃ paccayabhāvamāha.


我来直译这段巴利文：
思作为自己以及相应诸法的作用成就者，以心的活动性为特相，所以说"心的活动是思"。以彼，即以彼思。以生起作用为特征，即以称为心活动的思作用的生起而获得特殊性。因为在任何相续中善不善思生起，在那里随力作成如是特殊性而灭去，由此在那里其余诸缘和合时，它的果报和所作色将会生起。因此说"其余诸缘......乃至......不是其他"。彼等，即果报和所作色。以彼，即以心作用性。何须说，意思是不必说对非俱生的未来也有助成的思对俱生的有助成。
以无努力寂静性，即努力是努力，此无努力为无努力，彼即寂静性为无努力寂静性，以彼。而努力应当理解为唯作心生起的转起行相，也称为活动，不是精进努力。这在未断随眠者的唯作心生起中特别获得，而在无随眠者则不然。正因如此它们是寂静自性，完全没有生起果报的活动，但因为是唯作心生起所以确实有努力，为了从那里也作区别而说"以无努力寂静性"。以此，即以无努力寂静性的获取。以有所缘等性，即以有所缘、无色法、心心所、触等性。显示不同果报性，因为如上所说的只是无努力寂静性在成为异熟的无色法中才获得。彼，即果报性。因为果报不能以加行成就，即不像"有欲者有什么不能成就"等通过心行加行而成就善不善那样，果报不能以加行成就。以加行，即以作为业果生起根本因的前加行。关于这点说"依止加行圆满而成熟"等。其他，即离开加行。在其余诸缘，即在业生起果报的俱作因。说业的所作在有无加行时，以限定显示已说的义理而使果报的无努力性明显。不是烦恼止息的寂静性如在相续中的禅那等至的意思。而且这个果报的寂静性不是推论的，而是现见成就的，为显示这点而说"正因为寂静性"等。其中以撞击的获取显示五识的作用。因此说"以五识除了单纯撞击外不了知任何法"。有彼缘，即有果报缘的，意思是应当被果报缘助成的。非果报的色法。随顺果报的转起，说寂静自性的缘性。


Yathāsakaṃ paccayehi nibbattānaṃ paccayuppannānaṃ anubalappadānaṃ upatthambhakattaṃ, tayidaṃ āhāresu na niyataṃ tato aññathāpi pavattanato. Tathā sati tadeva tattha kasmā gahitanti codanaṃ manasi katvā āha ‘‘satipi…pe… upatthambhakattenā’’ti. Tena padhānāppadhānesu padhānena niddeso ñāyagatoti dasseti. Kāmañcettha ‘‘rūpārūpānaṃ upatthambhakattenā’’ti avisesato vuttaṃ, sāmaññajotanā pana visese avatiṭṭhatīti yathārahaṃ paccayabhāvo niddhāretabbo. Svāyaṃ tesaṃ upatthambhakattassa padhānabhāvavibhāvaneneva āvi bhavatīti tameva dassento ‘‘upatthambhakattañhī’’tiādimāha. Phassamanosañcetanāviññāṇāni attanā sahajātadhammānaṃ sahuppādanabhāvena paccayā hontīti āha ‘‘satipi janakatte arūpīnaṃ āhārāna’’nti. Upatthambhakattaṃ hoti uppādato parampi nesaṃ paccayabhāvato. Asatipi janakatte upatthambhiyamānassa rūpassa aññehi yathāsakaṃ paccayehi janitattā. Tenāha ‘‘catusamuṭṭhānikarūpūpatthambhakarūpāhārassā’’ti. Yadaggena rūpārūpāhārā attano phalassa uppattiyā paccayā honti, tadaggena ṭhitiyāpi paccayā hontiyevāti upatthambhakattaṃ janakattaṃ na byabhicarati, tasmā anupatthambhakassa āhārassa kuto janakatā. Tenāha ‘‘asati pana…pe… natthīti upatthambhakattaṃ padhāna’’nti. Yasmā janako ajanakopi hutvā āhāro upatthambhako hoti, anupatthambhako pana hutvā janako na hotiyeva, tasmāssa upatthambhakattaṃ padhānanti attho. Idāni janakattampi āhārānaṃ upatthambhanavaseneva hotīti dassento ‘‘janayamānopi hī’’tiādimāha. Avicchedavasenāti santatiyā ghaṭṭanavasena.

Yadi adhipatiyaṭṭho indriyapaccayatā, evaṃ sante adhipatipaccayato indriyapaccayassa kiṃ nānākaraṇanti codanaṃ manasi katvā taṃ tesaṃ nānākaraṇaṃ dassento ‘‘na adhipatipaccayadhammānaṃ viyā’’tiādimāha. Tattha pavattinivāraketi attano adhipatipaccayapavattiyā nivārake aññe adhipatipaccayadhamme. Abhibhavitvā pavattanenāti purimābhisaṅkhārasiddhena dhoreyyabhāvena abhibhuyya pavattiyā. Garubhāvoti jeṭṭhakabhāvo. Ayañhettha saṅkhepattho – yena jeṭṭhakabhāvena chandādayo attano pavattivibandhake tulyayogīdhamme tadaññadhamme viya abhibhuyya pavattanti, na so indriyapaccayatāya adhipatiyaṭṭhoti adhippetoti. Atha ko carahīti āha ‘‘atha kho’’tiādi. Dassanādikiccesu nimittabhūtesu cakkhuviññāṇādīhi cakkhādīhi paccayehi cakkhādīnaṃ anuvattanīyatāti sambandho. Jīvane anupālane jīvantehi sahajātadhammehi jīvitassa, sukhitādīhi sukhitadukkhitasomanassitadomanassitupekkhitehi sahajātadhammehi sukhādīnaṃ anuvattanīyatāti yojanā. Taṃtaṃkiccesūti vuttameva dassanādikiccaṃ paccāmasati. Cakkhādayo paccayā etesanti cakkhādipaccayā, cakkhuviññāṇādayo. Tehi cakkhādipaccayehi. Cakkhādīnanti cakkhādijīvitasukhādisaddhādīnaṃ.


我来直译这段巴利文：
对由各自诸缘所生的缘生的随力给予是支持性，这在诸食中不是确定的，因为也从彼而有其他转起。如此时为什么在那里取彼？考虑到这个质问而说"虽然......乃至......以支持性"。以此显示在主要和非主要中以主要标示是合理的。虽然这里说"以对色无色的支持性"是无差别的，但是普遍的显示建立在特殊上，所以应当根据情况确定缘性。这通过显示它们的支持性的主要性而变得明显，所以只显示那个而说"因为支持性"等。触、意思、识对与自己俱生的诸法以俱生性而成为缘，所以说"虽然有生起性，无色诸食"。有支持性是因为在生起之后它们也是缘。虽然没有生起性，被支持的色已被其他各自的诸缘所生。因此说"支持四等起色的色食"。正如色无色诸食对自己的果的生起是缘，同样对住立也确实是缘，所以支持性不离生起性，因此无支持的食如何有生起性？因此说"但是没有......乃至......没有，所以支持性是主要的"。因为食成为生起者或非生起者都是支持者，但是成为非支持者就决不是生起者，所以它的支持性是主要的意思。现在为显示诸食的生起性也是依支持方式而说"因为即使正在生起"等。以不断方式，即以相续的连接方式。
如果增上义是根缘性，如此时增上缘与根缘有什么差异？考虑到这个质问，为显示它们的差异而说"不像增上缘诸法"等。其中在转起遮止者，即在遮止自己的增上缘转起的其他增上缘诸法。以克服而转起，即以前行成就的担负性而克服转起。重性，即上首性。这里的简要义是：欲等以何种上首性克服自己转起障碍的同类诸法如其他诸法而转起，那不是意为根缘性的增上义。那么是什么？所以说"而是"等。在见等作用成为因相时，眼等诸缘对眼识等应当随顺，这是关联。在活命维持中，活命对俱生诸法，乐等对乐苦喜忧舍俱生诸法应当随顺，这是配合。在彼彼作用中，即指前面所说的见等作用。眼等诸缘是它们的，即眼识等。以彼等眼等诸缘。眼等，即眼等命乐等信等。


Tesu kiccesūti dassanādikiccesu. Cakkhādīnaṃ issariyaṃ adhipatiyaṭṭho, sā indriyapaccayatāti attho. Tappaccayānaṃ cakkhuviññāṇādīnaṃ tadanuvattanena tesaṃ cakkhādīnaṃ anuvattanena. Tattha dassanādikicce. Pavattīti ca idaṃ tassa adhipatiyaṭṭhassa pākaṭakaraṇaṃ. Anuvattakena hi anuvattanīyo adhipatiyaṭṭho pākaṭo hoti. Yathā cakkhādīnaṃ kiccavasena adhipatiyaṭṭho, na evaṃ bhāvadvayassa. Tassa pana tādisena kāraṇatāmattenāti dassento ‘‘itthipurisindriyānaṃ panā’’tiādimāha. Paccayehīti kammādipaccayehi. Tatoti itthādiggahaṇapaccayabhāvato. Taṃsahitasantāneti itthindriyādisahitasantāne. ‘‘Sukhindriyadukkhindriyānipi cakkhādiggahaṇena gahitānī’’ti idaṃ indriyapaccayameva sandhāya vuttaṃ, pacchājātādīhi pana tāni rūpadhammānampi paccayā hontiyeva.

Lakkhaṇārammaṇūpanijjhānabhūtānanti aniccatādilakkhaṇassa pathavīkasiṇādiārammaṇassa ca upanijjhānavasena pavattānaṃ. Vitakkādīnanti vitakkavicārapītivedanācittekaggatānaṃ. Upagantvā nijjhānanti upanikacca nijjhānajjhānārammaṇassa jhānacakkhunā byattataraṃ olokanaṃ atthato cintanameva hotīti vuttaṃ ‘‘pekkhanaṃ cintanañcā’’ti. Tenevāha ‘‘vitakkanādivasenā’’ti. Vitakkādīnaṃyeva sādhāraṇo, yena teyeva ‘‘jhānaṅgānī’’ti vuccanti. Sukhadukkhavedanādvayanti sāmaññavacanampi upanijjhāyanaṭṭhassa adhikatattā anupanijjhānasabhāvameva taṃ bodhetīti āha ‘‘sukhindriyadukkhindriyadvaya’’nti. Tañhi idhādhippetabbaṃ, na somanassadomanassindriyaṃ. Tena vuttaṃ ‘‘adhippāyo’’ti. Ajhānaṅgā upekkhācittekaggatā pañcaviññāṇasahagatā daṭṭhabbā vitakkapacchimakattā jhānaṅgānaṃ. Yadi evanti jhānaṅgavacaneneva ajhānaṅgānaṃ nivattanaṃ kataṃ, evaṃ sante. Ekantena na upekkhāya viya anekantena. Anekantikañhi upekkhāya ajhānaṅgattaṃ. Yadi ekantena ajhānaṅgaṃ sukhadukkhindriyaṃ, atha kathaṃ pasaṅgoti āha ‘‘jhānaṅgaṭṭhāne niddiṭṭhattā’’ti. Atha vā yadi ekantena ajhānaṅgataṃ vedanādvayaṃ, kathaṃ jhānaṅgavohāroti āha ‘‘jhānaṅgaṭṭhāne niddiṭṭhattā’’ti. Satipi…pe… dassanatthaṃ ‘‘ṭhapetvā sukhadukkhindriyadvaya’’nti vuttanti yojanā . Yadi evaṃ yathāvuttavedanādvayena saddhiṃ tādisā upekkhācittekaggatā kasmā na ṭhapitāti āha ‘‘upekkhā…pe… atthī’’ti, pañcaviññāṇasahagatānaṃ jhānapaccayabhāvo pana natthi, na itaresanti adhippāyo. Gahaṇaṃ kataṃ upekkhācittekaggatānanti ānetvā yojanā.


我来直译这段巴利文：
在彼等作用中，即在见等作用中。眼等的自在是增上义，那是根缘性的意思。彼等缘的眼识等以随顺彼，以随顺彼等眼等。在那里见等作用。而转起，这是对那个增上义的显明。因为通过随顺者对被随顺者，增上义变得显明。如眼等依作用而有增上义，两种性则不然。而它只是以如是因性，为显示这点而说"而女男根"等。以诸缘，即以业等诸缘。从彼，即从获取女等的缘性。在彼俱相续，即在女根等俱相续。"乐根苦根也以眼等的获取而获取"，这只是关于根缘而说的，但是通过后生等，它们也确实是色法的缘。
作为特相所缘深观的，即依无常等特相和地遍等所缘的深观方式而转起的。寻等，即寻、伺、喜、受、心一境性。近前观察即在近前观察，以禅那眼更清楚地观察禅那所缘，实际上就是思维，所以说"观察和思维"。因此说"以寻等方式"。只是寻等的共同，因此只有它们称为"禅支"。乐苦受二，虽然是普通语词，但因为深观义是主要的，所以只表示非深观自性，因此说"乐根苦根二"。因为这里应当意指那个，不是喜忧根。因此说"意思是"。非禅支的舍和心一境性应当看作五识相应的，因为寻是禅支的最后。如果这样，即以禅支语词而作非禅支的遮止，如此时。不是像舍那样一向的，而是非一向的。因为舍的非禅支性是非一向的。如果乐苦根一向是非禅支，那么如何有关联？所以说"因为在禅支处被说示"。或者如果受二一向是非禅支性，如何有禅支的名言？所以说"因为在禅支处被说示"。配合：虽然......乃至......为显示而说"除了乐苦根二"。如果这样，为什么不除去如是的舍和心一境性与如上所说的受二呢？所以说"舍......乃至......有"，但是五识相应的没有禅那缘性，不是其他的意思。应当带来配合：已作舍心一境性的获取。


Yato tato vāti duggatito vā sugatito vā saṃkilesato vā vodānato vā niyyānaṭṭho, svāyaṃ yathākkamaṃ sammā micchā vā hotīti āha ‘‘sammā vā micchā vāti attho’’ti. Ahetukacittesu na labbhantīti ettha ahetukacittesu eva na labbhantīti evamavadhāraṇaṃ gahetabbaṃ, na ahetukacittesu na labbhanti evāti. Tasmā purimasmiñhi avadhāraṇe ahetukacittesu alābho niyatoti so patiyogīsu nivattito hoti. Tenāha ‘‘sahetukacittesu alābhābhāvadassanatthaṃ vutta’’nti. Dutiye pana ahetukacittāni alābhe niyatānīti tesu anavasesato alābhena bhavitabbaṃ. Tathā sati yo kesuci ahetukacittesu jhānapaccayo labbhati, sopi nivārito siyā. Tena vuttaṃ ‘‘na ahetukacittesū’’tiādi. Tattha lābhābhāvadassanatthanti lābhābhāvasseva dassanatthaṃ na vuttanti attho. Tena ekaccālābho apaṭikkhitto hoti. Tenevāha ‘‘katthaci kassaci lābho na nivārito’’ti. Evaṃ atthe gayhamāneti evaṃ vuttanayena paṭhamapadāvadhāraṇavasena atthe viññāyamāne. Ettakameva viññāyeyyāti ahetukacittesu kesuci cittesu jhānamaggapaccayesu kassaci paccayassa lābho na nivāritoti ettakameva viññāyeyya avisesena vuttattā. Kiṃ panettha upari kātabbanti āha ‘‘na savitakka…pe… kata’’nti. Yadipi na kataṃ, atthato pana taṃ katamevāti veditabbaṃ.

Ahetukacittesu vā lābhābhāvadassanatthetiādi pacchimapadāvadhāraṇavasena atthadassanaṃ. Tasmāti yasmā ahetukacittesu na labbhanti evāti evaṃ niyame kariyamāne yathāvutto attho sambhavati, tasmā. Ayañca attho pāṭhantarenapi saṃsandatīti dassetuṃ ‘‘yena alābhenā’’tiādi vuttaṃ. Taṃ alābhanti taṃ dhammasaṅgaṇiyaṃ pakāsitaṃ alābhaṃ. Esāti esa idha paṭṭhānavaṇṇanāyaṃ ‘‘ahetukacittesu na labbhantī’’ti alābho vutto. Kīdiso pana alābhoti taṃ dassento ‘‘yathā hī’’tiādimāha. Tattha sahetukesūti sahetukacittesu. Saṅkaḍḍhitvāti avisaṭe katvā. Ekattagatabhāvakaraṇanti ekabhāvāpādanaṃ. Imasmiṃ pana pakaraṇe jhānapaccayo vuttova yathālābhapaccayākāravibhāvane desanāya tapparabhāvato.

Samanti avisamaṃ, sammā, saha vā. Pakārehīti ekavatthukatādippakārehi. Yuttatāyāti saṃsaṭṭhatāya. Sā pana saṃsaṭṭhatā yasmā sabhāvato anekesampi sataṃ ekattagamanaṃ viya hoti, tasmā vuttaṃ ‘‘ekībhāvopagamanena viya upakārakatā’’ti. Evaṃ upakārakatā ca tesaṃ bahūnaṃ sahacca ekattakāritāya nidassetabbā.


我来直译这段巴利文：
从此从彼，即从恶趣或善趣、从杂染或清净的出离义，这依次序是正或邪，所以说"意思是正或邪"。在无因心中不获得，这里应当理解为"只是在无因心中不获得"的限定，而不是"在无因心中不获得而已"。因为在前一个限定中，在无因心中的不获得是确定的，所以它在对立者中被遮止。因此说"为显示在有因心中无不获得而说"。而在第二种情况下，无因心在不获得中是确定的，所以在它们中应该完全不获得。如此时，在任何无因心中获得禅那缘也会被遮止。因此说"不是在无因心中"等。其中为显示不获得，意思是只为显示不获得而说。由此对某些不获得不被否定。因此说"对某处某者的获得不被遮止"。如此义被理解，即如此说的方式依第一句限定而义被了知。只应了知这些，即在无因心中对某些心的禅那道缘中某缘的获得不被遮止，只应了知这些，因为无差别地说。但在这上面应该做什么？所以说"有寻......乃至......已作"。虽然未作，但应当了知从义理那已经作了。
或为显示在无因心中不获得等，是依后句限定的义理显示。因此，即因为在作"在无因心中不获得而已"这样的确定时有如上所说的义理可能，所以。而且这个义理也与其他经文相应，为显示这点而说"以何不获得"等。彼不获得，即彼在法聚论中显示的不获得。此，即此在这里发趣论注释中说的"在无因心中不获得"的不获得。但是怎样的不获得？为显示那个而说"因为如"等。其中在有因中，即在有因心中。汇集，即使不散乱。作成一性，即带来一性。而在这一品中已说禅那缘，因为教说在显示随获得缘行相中以彼为主。
等，即无不等、正确、或一起。以诸行相，即以一所依等行相。以相应性，即以相混合性。而那个相混合性因为从自性上即使是多个也如趣向一性，所以说"以如趣向一性的助成性"。如此的助成性应当以它们诸多一起作成一性来显示。


Yuttānampi satanti vuttappakārena saṃsaṭṭhatāya aññamaññasambandhatāya yuttānampi samānānaṃ. Ayañca yuttatā na sampayuttapaccayatāya viya paccayadhammesu paccayuppannadhammesu ca veditabbā, kevalaṃ tattha arūpasabhāvattā ubhayaṃ samadhuraṃ, idha rūpārūpasabhāvattā vidhuranti ayaṃ viseso. Vippayuttabhāvenāti visaṃsaṭṭhabhāvena. Tena vuttaṃ ‘‘nānattūpagamenā’’ti. Idañhettha vippayuttatāya visesanaṃ yā nānattūpagamanasaṅkhātā vippayuttatā, na sā ‘‘ñāṇavippayutta’’ntiādīsu viya abhāvamattanti, ayañca upakārakatā vinā saṃsaggena sahāvaṭṭhāyitāya kiccakāritādīhi nidassetabbā. Na hītiādi ‘‘yuttāna’’nti vuttassa atthassa samatthanaṃ ‘‘tādise yoge satiyeva vippayuttapaccayatā’’ti. Tenāha ‘‘na hī’’tiādi. Tassattho – yathā ‘‘vatthu khandhānaṃ, sahajātā kusalā khandhā cittasamuṭṭhānānaṃ rūpānaṃ, pacchājātā kusalā khandhā purejātassa imassa kāyassa vippayuttapaccayena paccayo’’tiādivacanato (paṭṭhā. 1.

我来直译这段巴利文：
即使相应者，即如上所说方式以相混合性、以相互关联性而相应的诸法。而且这个相应性不像相应缘性那样应当在缘法和缘生法中了知，只是在那里因为无色自性所以两者相等，这里因为色无色自性所以不同，这是差异。以离系性，即以不相混合性。因此说"以趣向差异性"。这里离系性的特征是称为趣向差异性的离系性，不是像"离智"等中那样仅仅是不存在，而且这个助成性应当以无混合而共同住立的作用作成等来显示。因为不等，是对"相应"所说义的成立"只在如是相应时有离系缘性"。因此说"因为不"等。它的意思是：如从"所依对诸蕴，俱生善诸蕴对心等起诸色，后生善诸蕴对前生的这个身体以离系缘而为缘"等语。

1.434) vatthusahajātapacchājātavasena yuttānaṃ atthi vippayuttapaccayatā, na evaṃ ayuttānaṃ vatthusahajāta…pe… atthīti. Yadi evaṃ rūpānaṃ rūpehi kasmā vippayuttapaccayo na vuttoti āha ‘‘rūpānaṃ panā’’tiādi. Vippayogoyeva natthi sampayogāsaṅkāya abhāvato. Sampayujjamānānañhi arūpānaṃ rūpehi, rūpānañca tehi siyā sampayogāsaṅkā, sampayogalakkhaṇaṃ pana natthīti tesaṃ vippayogo vutto. Tenāha ‘‘catūhi sampayogo catūhi vippayogo’’ti.

Atthime pāpakammaṃ katanti katabhāvavisiṭṭhā atthitā vuccamānā kiriyāya siddhabhāvameva dīpeti, na sijjhamānatanti āha ‘‘nibbattatālakkhaṇaṃ atthibhāva’’nti. Atthato pana kammassa anibbattaphalatāya evamettha atthitā veditabbā. Atthi puggaloti panettha tassā paññattiyā gahetabbatā, tadupādānassa vā pabandhāvicchedo labbhatevāti vuttaṃ ‘‘upalabbhamānatālakkhaṇaṃ atthibhāva’’nti. Paccayadhammassa yadipi uppādato paṭṭhāya yāva bhaṅgā labbhamānatā atthibhāvo, tathāpi tassa yathā uppādakkhaṇato ṭhitikkhaṇe sātisayo byāpāro, evaṃ paccayuppannepīti vuttaṃ ‘‘satipi janakatte upatthambhakappaṭṭhānā atthibhāvena upakārakatā’’ti. Vatthārammaṇasahajātādīnanti ādi-saddena purejātapacchājātādīni saṅgaṇhāti. Atthibhāveneva na nissayādibhāvenāti ‘‘sādhāraṇa’’nti vuttaṃ upakārakattaṃ vibhāveti.

Phassādīnaṃ anekesaṃ sahabhāvo natthīti idaṃ na ekacittuppādapariyāpanne sandhāya, atha kho nānācittuppādapariyāpanneti dassento ‘‘ekasmiṃ phassādisamudāye sati dutiyo na hotī’’ti āha. Svāyamattho ‘‘sahabhāvo natthī’’ti sahabhāvapaṭikkhepeneva viññāyati. Ettāvatā pana anavabujjhantānaṃ vasena vivaritvā vutto. Tenāti anekesaṃ phassādīnaṃ sahabhāvābhāvena. Yadi natthitāmattena upakārakatā natthipaccayatā, anānantarātītavasenapi siyāti codanaṃ sandhāyāha ‘‘satipī’’tiādi. Tānīti purimataracittāni. Dadamānaṃ viyāti kasmā vuttaṃ, nanu okāsaṃ detiyeva. Tathā hi vuttaṃ ‘‘pavattiokāsadānena upakārakatā’’ti? Saccametaṃ, evamajjhāsayā viya paccayadhammā abhāvaṃ gacchantīti dassanatthaṃ viya-saddaggahaṇaṃ.


我来直译这段巴利文：
依所依、俱生、后生方式而相应者有离系缘性，而不相应者的所依、俱生......乃至......不是如此有。如果这样，为什么不说色对色有离系缘？所以说"而色"等。离系根本就不存在，因为没有相应的疑虑。因为对正在相应的无色与色，以及色与它们可能有相应的疑虑，但是没有相应的特相，所以说它们的离系。因此说"以四相应，以四离系"。
这些作了恶业，当说以作成为特征的存在时只表示作用的成就性，不是正在成就，所以说"已生起为特征的存在"。但从义理上应当了知这里的存在是因为业的未生果性。而这里"有补特伽罗"是应当获取那个施设，或者获得它的所缘的相续不断，所以说"正被获得为特征的存在"。缘法虽然从生起开始直到坏灭是获得性的存在，但是如同它从生起刹那到住立刹那有特别的作用，对缘生也是如此，所以说"虽然有生起性，以支持为主的存在的助成性"。所依、所缘、俱生等，等字包括前生、后生等。以存在性而不是以依止等性，显示说"共同"的助成性。
触等诸多的俱有性不存在，这不是关于一心生所摄，而是关于不同心生所摄，为显示这点而说"在一个触等聚集时第二个不存在"。这个义理以"俱有性不存在"的否定俱有性就能了知。但是这样详细说是为了不了解者。以彼，即以诸多触等的俱有性不存在。如果以单纯的不存在性而有助成性为无有缘性，也应当依非无间、过去方式，考虑到这个质问而说"虽然"等。彼等，即更前的诸心。如给予，为什么这样说，难道不是确实给予机会吗？因为这样说"以给予转起机会的助成性"？这是真实的，为显示缘法如有意向般趣向无有而取"如"字。


Natthitāvigamānaṃ satipi paccayassa dhammassa anupaladdhitāsāmaññe natthivigatapaccayesu labbhamānaṃ visesamatthaṃ vibhāvetuṃ ‘‘ettha cā’’tiādi vuttaṃ. Abhāvamattenāti hutvā abhāvamattena. Tenettha nirodhānantaraṃ paccayadhammassa upakārakattaṃ āha, yathā taṃ ‘‘okāsadāna’’nti vuttaṃ. Sabhāvavigamenāti etena nirodhato parampi yato ‘‘vigatatā nirodhappattatā’’ti vuttaṃ. Paccayadhamme yāsaṃ natthitāvigatatānaṃ vasena natthivigatapaccayā vuttā, tāsaṃ visese dassite natthivigatapaccayānaṃ viseso dassito hotīti ‘‘natthitā ca nirodhānantarasuññatā vigatatā nirodhappattatā’’ti vuttaṃ, tattha nirodhānantarā na nirodhasamakālāti adhippāyo. Tathāti iminā yathā paccayadhammāvisesepi natthivigatapaccayabhāvaviseso niddhārito, tathā atthiavigatapaccayabhāvavisesoti imamatthaṃ upasaṃharati. Yathā hi nirodhānantaranirodhappattīhi natthivigatatānaṃ bhedo lakkhito, evaṃ paccayadhammassa dharamānatānirodhānupagamehi atthiavigatatānanti. Kathaṃ panāyaṃ dhammāvisese paccayabhāvaviseso duviññeyyarūpena ṭhito sammā vibhāvissatīti āha ‘‘dhammānañhī’’tiādi. Tadabhisamayāya tesaṃ paccayavisesānaṃ adhigamatthaṃ.

Catūsu khandhesu ekassapi asaṅgahitattābhāvato anantarādīhīti vibhattiṃ pariṇāmetvā yojanā. Aññanti sukhumarūpaṃ. Na hi taṃ purejātapaccayo hoti. Nanu ca rūparūpampi purejātapaccayabhāvena kusalattike nāgatanti āha ‘‘rūparūpaṃ panā’’tiādi. Aññattha āgatamevāti yadipi kusalattike nāgataṃ, sanidassanattikādīsu pana āgatattā na sakkā rūparūpassa purejātapaccayataṃ paṭikkhipitunti attho.

Paccayuddesavaṇṇanā niṭṭhitā.

Paccayaniddeso

1. Hetupaccayaniddesavaṇṇanā



我来直译这段巴利文：
虽然在缘法的不可得性共同中有非有性、离去性，为显示在无有离去缘中获得的特殊义理而说"在这里且"等。以单纯无有，即以已有而单纯无有。因此这里说灭后缘法的助成性，如说"给予机会"。以自性离去，以此因为从灭以后也说"离去性是达到灭"。在缘法中依何种无有性、离去性而说无有离去缘，显示它们的差异就显示了无有离去缘的差异，所以说"无有性是灭后空性，离去性是达到灭"，其中意思是灭后不是灭同时。如此，以此总结如在缘法无差异中确定了无有离去缘性的差异，同样也有有不离去缘性的差异的义理。因为如以灭后、达到灭标示无有性、离去性的差异，同样以缘法的住立性、不趣向灭标示有性、不离去性。但是如何将这在法无差异中缘性差异以难了知的形态而住立正确地显明？所以说"因为诸法"等。为了证悟彼，为了证得彼等缘差异。
因为在四蕴中没有一个不包摄，所以依无间等，应当转变语格而配合。其他，即细色。因为它不是前生缘。难道色色不是以前生缘性在善三法中未来？所以说"而色色"等。在其他处已来，即虽然在善三法中未来，但因为在有见三法等中已来，所以不能否定色色的前生缘性的意思。
缘列举注释完成。
缘释
因缘释注释

1.Hetupaccayena paccayabhāvo hetupaccayoti uddiṭṭho, na hetupaccayadhammoti attho. Soti hetubhāvena paccayo. Ettha ca paṭhamavikappe yo hetupaccayena paccayabhāvo vutto, yo ca dutiyavikappe hetubhāvena paccayo vutto, so yasmā atthato yathāvuttassa paccayadhammassa yathāvuttānaṃ paccayuppannānaṃ hetupaccayabhāvoyeva, tasmā vuttaṃ ‘‘ubhayathāpi hetubhāvena upakārakatā hetupaccayoti uddiṭṭhoti dassitaṃ hotī’’ti. Yathā cettha, evaṃ ‘‘ārammaṇapaccayena paccayabhāvo, ārammaṇabhāvena vā paccayo ārammaṇapaccayo’’tiādinā ārammaṇapaccayādīsu attho netabboti dassento ‘‘esa nayo sesapaccayesupī’’ti āha. Dhammasabhāvo eva, na dhammato aññā dhammasatti nāma atthīti. Upakārakaṃ dhammanti paccayadhammaṃ āha. Upakārakatanti paccayataṃ.

Paccattaniddiṭṭhoti paccattavasena niddiṭṭho, paṭhamāya vibhattiyā niddiṭṭhoti attho. Tenāti paccayadhammaniddesabhūtena paccattaniddiṭṭhena paṭhamena hetusaddena. Etassāti hetusaddābhidheyyamatthamāha. So hi chabbidho navavidho dvādasavidhoti anekabhedena bhinnopi hetubhāvasāmaññena ekajjhaṃ katvā ekavacanena vutto. Dutiyo hetusaddoti ānetvā yojanā. Hetunā sampayuttānanti adhikatattā vuttaṃ ‘‘hetu sampayuttānaṃ paccayo honto hetunā sampayuttānameva paccayo hoti, na vippayuttāna’’nti evaṃ padametaṃ. Na hi sabbena sabbaṃ hetuvippayuttadhammānaṃ hetupaccayo na hotīti. Sampayuttasaddassa sambandhīsaddattā ‘‘sampayuttasaddassa sāpekkhattā’’ti vuttaṃ. Sampayuttoti hi vutte kena sampayuttoti ekantato sambandhiantaraṃ apekkhitabbaṃ. Tenāha ‘‘aññassa…pe… viññāyatī’’ti. Nāyaṃ ekantoti yvāyaṃ ‘‘dutiye hetusadde avijjamāne’’tiādinā vutto attho, ayamekanto na hoti, aññāpekkhopi saddo aññassa visesanaṃ hotīti idaṃ na sabbattheva sambhavatīti attho. ‘‘Paccattaniddiṭṭho’’ti iminā paṭhamassa hetusaddassa sampayuttasaddānapekkhataṃ āha. Tena vuttaṃ ‘‘hehupaccayena paccayoti ettheva byāvaṭo’’ti. Avisiṭṭhāti na visesitā. Evanti yathā hetusaddena aññattha byāvaṭena sampayuttā na visesiyanti kiccantarapasutattā, evaṃ sampayuttasaddena hetusaddavisesanarahitena tadatthamattabyāvaṭattā avisesato sampayuttānaṃ gahaṇaṃ siyā. Tena vuttaṃ ‘‘sampayuttasaddenā’’tiādi. Āhārindriyāsampayuttassa abhāvatoti āhārehi indriyehi ca nasampayuttassa dhammassa abhāvato. Na hi phassacetanāviññāṇavedanājīvitavirahito cittuppādo atthi. Tenāha ‘‘vajjetabbā…pe… taṃ na kata’’nti. Vajjetabbaṃ hetuvippayuttaṃ.


我来直译这段巴利文：
以因缘而为缘性是因缘被列举，不是因缘法的意思。彼，即以因性而为缘。这里在第一选择中说的以因缘而为缘性，在第二选择中说的以因性而为缘，因为从义理上是如上所说的缘法对如上所说的缘生的因缘性而已，所以说"以两种方式都显示以因性的助成性是因缘被列举"。如这里，同样"以所缘缘而为缘性，或以所缘性而为缘是所缘缘"等，在所缘缘等中应当引申义理，为显示这点而说"这个方法在其余诸缘中也是"。只是法自性，不存在名为与法不同的法力。说助成法即缘法。助成性即缘性。
以格被标示，即以格而被标示，意思是以第一格被标示。以彼，即以作为缘法标示的以格被标示的第一个因字。此，即说因字所表示的义理。因为它虽然以六种、九种、十二种等多种差异而分，但以因性共同而合为一，以单数而说。应当带来配合：第二个因字。因为已说"与因相应"，所以说"因成为相应者的缘时只成为与因相应者的缘，不是与不相应者"，如此这个句子。因为不是完全不成为与因不相应诸法的因缘。因为相应字是关系字，所以说"因为相应字有所依赖"。因为说相应时，一定要期待与什么相应的其他关系。因此说"其他......乃至......被了知"。这不是一定的，即这以"在第二个因字不存在"等所说的义理不是一定的，依赖其他的字也成为其他的特征，这不是在一切处都可能的意思。以"以格被标示"说第一个因字不依赖相应字。因此说"只在以因缘而为缘中被限定"。无差别，即未被特别。如此，即如因字在其他处被限定而相应不被特别因为从事其他作用，如此相应字因为没有因字的特征而只从事彼义，无差别地获取相应者。因此说"以相应字"等。因为没有与食根不相应，即因为没有与食和根不相应的法。因为没有离开触、思、识、受、命的心生。因此说"应当排除......乃至......那未作"。应当排除与因不相应。


Evampīti dutiyena hetusaddena gayhamānepi nāpajjati. Yadipi hetavo bahavo, sāmaññaniddeso cāyaṃ, tathāpi sāmaññajotanāya visesaniddiṭṭhattāti adhippāyo. Tena vuttaṃ ‘‘paccatta…pe… vuttattā’’ti. Vināpi dutiyena hetusaddena hetusampayuttabhāve siddhepīti iminā yaṃ vuttaṃ ‘‘nāyamekanto’’ti, tameva ulliṅgeti. Na pana hetūnanti idaṃ hetussa paccayabhāvena gahitattā paccayuppannabhāvena gahaṇaṃ na yujjeyyāti āsaṅkamānaṃ sandhāya vuttaṃ. Tenevāha ‘‘evampi gahaṇaṃ siyā’’ti. Soti dutiyo hetusaddo. Apare pana ‘‘hetusampayuttakāna’’nti ettha hetūnañca sampayuttakānañcāti samāsaṃ vikappenti. Patiṭṭhāmattādibhāvena nirapekkhāti hetujhānamaggadhammā patiṭṭhānaupanijjhānaniyyānamattena aññadhammanirapekkhā hetujhānamaggapaccayakiccaṃ karonti. Sāpekkhā evāti aññasāpekkhā eva. Āharitabbaisitabbā āhārindriyapaccayehi upakattabbadhammā. Tasmāti yasmā yehi sāpekkhā, te attano paccayuppannadhamme paccayabhāveneva paricchinditvā tiṭṭhanti, tasmā. Tenāha ‘‘te vināpi…pe… na kata’’nti. Paricchindanti visesenti. Tanti dutiyaṃ āhārindriyaggahaṇaṃ. Tatthāti āhārindriyapaccayaniddese. Na kevalañca tattheva, idha ca hetupaccayaniddese dutiyena hetuggahaṇena paccayuppannānaṃ puna visesanakiccaṃ natthi, kasmā? Paccayabhūteneva hetunā sampayuttānaṃ aññesañca hetūnaṃ avicchinnattā.

Purimavacanāpekkho vuttasseva niddesoti taṃ-saddassa paṭiniddesabhāvamāha. Pākaṭībhūte eva atthe pavattati, pākaṭībhāvo ca aññānapekkhena saddena pakāsitattā veditabbo. Anapekkhanīyo atthantarabyāvaṭattā. Aññoti hetusaddato añño. Niddisitabbapakāsako vutto natthi, yo taṃ-saddena paṭiniddesaṃ labheyya.

Yadi evaṃ ‘‘taṃsamuṭṭhānāna’’nti ettha kathanti āha ‘‘hetusampayuttakānanti iminā panā’’tiādi. Tattha pana-saddo satipi hetū hetusampayuttakānaṃ niddesabhāve hetusampayuttakasadde labbhamānānaṃ niddisitabbānaṃ pākaṭīkaraṇasaṅkhātaṃ hetusaddato visesaṃ joteti. ‘‘Hetusampayuttakāna’’nti imassa samāsapadassa uttarapadatthappadhānattamāha ‘‘paccayuppannavacanenā’’ti. Tena ca yathādhippetassa atthassa ekadesova vuccati dhammānaṃ visesanabhāvatoti āha ‘‘asamattenā’’ti. Visesanaṃ nāma visesitabbāpekkhanti āha ‘‘paccayuppannavacanantarāpekkhenā’’ti. Vuttatāya vinā paṭiniddesatā natthīti ‘‘pubbe vuttenā’’ti vuttaṃ.


我来直译这段巴利文：
如此也，即即使被第二个因字获取也不会发生。虽然因有多种，而且这是共同标示，但是意思是以共同显示而被特别标示。因此说"以格......乃至......因为说"。即使没有第二个因字在与因相应性成立时也，以此显明所说的"这不是一定的"。而不是诸因，这是考虑到因为以因的缘性被获取，所以以缘生性的获取不合适而说的。因此说"如此也应当获取"。彼，即第二个因字。而其他人在"与因相应者"这里分析为"诸因和诸相应者"的复合词。以单纯住立等性而无所依，即因、禅那、道法以单纯的住立、深观、出离而不依其他法作因、禅那、道缘的作用。确实有所依，即确实依他。应当取来、应当主导，是应当被食、根缘助成的诸法。因此，即因为它们所依赖的，它们只以缘性而限定自己的缘生法而住立，所以。因此说"它们即使没有......乃至......未作"。限定即特别。彼，即第二个食根的获取。在那里，即在食根缘释中。不仅在那里，在这里因缘释中以第二个因的获取对缘生没有再特别的作用，为什么？因为以作为缘的因与相应者和其他诸因不断。
期待前语而标示已说的，说那个字是重复标示。只在明显的义理中转起，而明显性应当了知因为以依赖其他的字而显示。不应期待因为从事于其他义理。其他，即与因字不同。没有说显示应当标示的，它会以那个字得到重复标示。
如果这样，在"彼等起"这里如何？所以说"但以与因相应者这个"等。其中但字虽然诸因是与因相应者的标示，显示与因字不同的称为显明在与因相应字中获得的应当标示的。说"以缘生语"是这个复合词的后分义为主要。以此只说所意欲义理的一部分因为是诸法的特征，所以说"不完全"。特征即期待所应特征，所以说"期待缘生语后"。没有不以已说而有重复标示性，所以说"以前已说"。


Taṃ-saddenaniddisitabbanti ‘‘taṃsamuṭṭhānāna’’nti ettha taṃ-saddena niddisitabbaṃ hetusampayuttakasadde pākaṭībhūtaṃ kiṃ panāti pucchati. Te hetū ceva…pe… hetusampayuttakā ca taṃ-saddena niddisitabbā hetusampayuttakasadde pākaṭībhūtāti sambandho. Aññathāti ‘‘yehi hetūhī’’tiādinā vuttappakārato aññathā aññena pakārena. Taṃ aññaṃ pakāraṃ dassento ‘‘te hetū…pe… sambandhe satī’’ti āha. Idhāti anantaraṃ vuttasambandhanaṃ bhummaniddesena parāmasati. Tenevāti paṭhameneva hetusaddena. Taṃ-saddena niddisitabbāti ‘‘taṃsamuṭṭhānāna’’nti ettha taṃ-saddena niddisitabbā yathā pākaṭā, evaṃ pubbe ‘‘taṃsampayuttakāna’’nti vuttacodanāyampi evameva teneva taṃ-saddena niddisitabbā pākaṭā bhavituṃ arahanti. Tathā ca sati niddisitabbassa…pe… na yujjeyya. Duvidhampi vā hetuggahaṇaṃ apanetvāti ‘‘hetū hetusampayuttakāna’’nti ettha kataṃ dvippakārahetuggahaṇaṃ avicāretvā ‘‘taṃsampayuttakānanti avatvā’’tiādinā taṃ-saddavacanīyataṃ codeti, ‘‘niddisitabbassa apākaṭattā’’tiādinā pariharati ca. Hetū hi paccayāti idaṃ ayaṃ hetupaccayakathāti katvā vuttaṃ.

Taṃ na vuttanti cittasamuṭṭhānavacanaṃ na vuttaṃ. Tassāti sahajātapaccayassa. Kaṭattārūpassa paccayabhāvo na vutto bhaveyya, vuttova so ‘‘vipākābyākato eko khandho tiṇṇannaṃ khandhānaṃ kaṭattā ca rūpānaṃ sahajātapaccayena paccayo, tayo khandhā ekassa khandhassa kaṭattā ca rūpāna’’ntiādinā, tasmā cittacetasikānaṃ kaṭattārūpapaccayabhāvo na sakkā nivāretuṃ. Tatthāti sahajātapaccayaniddese. Tattha hi ‘‘cittacetasikā dhammā cittasamuṭṭhānānaṃ rūpānaṃ sahajātapaccayena paccayo’’ti cittasamuṭṭhānarūpāni eva niddiṭṭhāni. Idhāpīti imasmiṃ hetupaccayaniddesepi. Evaṃ bhavitabbanti ‘‘cittasamuṭṭhānāna’’nti niddesena bhavitabbaṃ. Yadi evaṃ kasmā tathā na vuttanti āha ‘‘cittasamuṭṭhānānanti panā’’tiādi. Visesitaṃ hoti sabbacittacetasikāsamuṭṭhānabhāvena. Vacanenāti yathādassitena sahajātapaccayaniddesavacanena. Cittacetasikānaṃ paccayabhāvo eva hi tattha paccayaniddese vutto, na cittacetasikānaṃ samuṭṭhānabhāvoti adhippāyo.

Hetuādipaṭibaddhatañca dasseti yadaggena tāni cittapaṭibaddhavuttīni, tadaggena taṃsampayuttadhammapaṭibaddhavuttīnipi hontīti. Ārammaṇametaṃ hotīti yadetaṃ kusalākusalacetanāvasena manodvāre cetanaṃ sesadvāresu kāyavacīpayogavasena saṅkappanaṃ, yañca kāmarāgādīnaṃ santāne anusayanaṃ, etaṃ ārammaṇaṃ eso paccayo kammaviññāṇassa ṭhitiyā patiṭṭhānāya. Patiṭṭhiteti kammaṃ javāpetvā paṭisandhiākaḍḍhanasamatthatāpatiṭṭhāpatte kammaviññāṇe viruḷheti tato eva kammaviññāṇato paṭisandhiviññāṇabīje viruḷhe viruhanteti attho. Atha vā patiṭṭhā viññāṇassa hotīti kilesābhisaṅkhārasaṅkhāte kammaviññāṇassa ṭhitiyā pavattiyā ārammaṇe paccaye paṭisiddhe āyatipaṭisandhiviññāṇassa patiṭṭhā hoti, tasmiṃ paṭisandhiviññāṇe punabbhavābhinibbattivasena patiṭṭhite patiṭṭhahante viruḷhe bījabhāvena viruhante nāmarūpassa avakkanti hotīti evamettha attho veditabbo. Tenāha ‘‘paṭisandhināmarūpassa viññāṇapaccayatā vuttā’’ti.


我来直译这段巴利文：
以那个字应当标示，问在"彼等起"这里以那个字应当标示、在与因相应字中明显的是什么。那些因和......乃至......与因相应者应当以那个字标示、在与因相应字中明显，这是关联。其他方式，即与"以何诸因"等所说方式不同的其他方式。显示那个其他方式而说"那些因......乃至......在关联时"。这里，以处所标示指涉刚才说的关联。以彼即，即以第一个因字。以那个字应当标示，即如在"彼等起"这里以那个字应当标示而明显，如此在前面"彼相应者"所说质问中也应当同样以彼即那个字标示而明显。如此时应当标示的......乃至......不合适。或者除去两种因的获取，即不考虑在"因对与因相应者"这里作的两种因的获取，以"不说彼相应者"等质问那个字的应说性，以"应当标示的不明显"等回答。因为因是缘，这是考虑到这是因缘说而说的。
彼未说，即心等起语未说。彼的，即俱生缘的。业生色的缘性应当未说，但它已说过"异熟无记一蕴对三蕴和业生色以俱生缘而为缘，三蕴对一蕴和业生色"等，因此心心所对业生色的缘性不能遮止。在那里，即在俱生缘释中。因为在那里"心心所法对心等起诸色以俱生缘而为缘"只标示心等起色。在这里也，即在这个因缘释中也。应当如此，即应当以"心等起"的标示。如果这样为什么不那样说？所以说"而心等起"等。成为特别以一切心心所等起性。以语，即以如所显示的俱生缘释语。因为在那里缘释中只说心心所的缘性，不是心心所的等起性，这是意思。
显示与因等的关联性因为那些是依心而转起的程度，同样程度也是依与彼相应法而转起。这成为所缘，即这个在意门中依善不善思而思考，在其余门中依身语加行而思考，以及贪欲等在相续中随眠，这是所缘，这个缘对业识的住立、安立。在安立时，意思是在业识奔驰业而获得引导结生的能力而安立时生长，从那个业识中结生识种子生长时正在生长。或者成为识的住立，即在遮止烦恼行称为业识的住立、转起的所缘缘时，成为未来结生识的住立，在那个结生识依再有生起力而安立、正在安立、生长、以种子性正在生长时，有名色的降临，如此这里应当了知义理。因此说"说结生名色的识缘性"。


Purimatarasiddhāyāti khettabhāvanibbattiyā puretarameva siddhāya pathaviyā. Attalābhoyeva cettha patiṭṭhānaṃ, na paṭiladdhattabhāvānaṃ avaṭṭhānanti dassento ‘‘patiṭṭhānaṃ kammassa kaṭattā uppattīti vuttaṃ hotī’’ti āha.

Sesarūpānanti paṭisandhikkhaṇe pathavīdhātuādīnaṃ sesarūpānaṃ, pavatte pana tisantatirūpānampi. Sahabhavanamattaṃ vā dasseti. Sahabhāvenapi hi atthi kāci visesamattā. Katthaci katthacīti pakatikālabhavavisesādike. Tatiyapakatiyañhi paṭhamakappikakāle ca bhāvakalāpo natthi, rūpabhave kāyakalāpopi. Ādi-saddena tattheva ghānajivhākalāpā, kāmabhave ca andhādīnaṃ cakkhādikalāpā saṅgayhanti. Katthaci abhāvābhāvatoti nāmarūpokāse katthacipi abhāvābhāvato.

Tesanti pavattiyaṃ kaṭattārūpādīnaṃ. Na hi hetu pavattiyaṃ kaṭattārūpassa paccayo hoti, utuāhārajānaṃ pana sambhavoyeva natthi. Tena vuttaṃ ‘‘paccayabhāvappasaṅgoyeva natthī’’ti. Na pana labbhati paccayapaccanīye tādisassa vārassa anuddhaṭattā. Idanti ‘‘pavattiyaṃ kaṭattārūpādīnaṃ paccayabhāvapaṭibāhanato’’ti idaṃ ‘‘hetū sahajātāna’’nti adesanāya parihāravacanaṃ, īdisī pana codanā anokāsā evāti dassetuṃ ‘‘bhagavā panā’’tiādi vuttaṃ. Yo hi dhammo yathā bhagavatā desito, so tatheva gahetabboti.

Hetupaccayaniddesavaṇṇanā niṭṭhitā.

2. Ārammaṇapaccayaniddesavaṇṇanā


我来帮您直译这段巴利文:
前面土地已成就，即通过界域成就而在之前已经成就的大地。在此，获得自我即是建立，不是为了显示已获得的存在状态的安住，所以说"建立是由于业的已作性而生起"。
其余诸色，即在结生刹那的地界等其余诸色，在转起时则还有三相续之色。或者只是显示俱生性。因为即使是俱生，也有某些差别。在某些处所，即在自然时节、有的差别等。因为在第三自然和最初劫波时期，没有性别聚，在色界中也没有身聚。以"等"字摄取在彼处的鼻舌聚，以及在欲界中盲等者的眼等聚。在某处不存在，即在名色处所的任何地方都不存在。
这些，即在转起中的已作色等。因为因不是转起中已作色的缘，而对于时节生和食生的色则根本不可能存在。因此说"完全没有成为缘的可能"。但是在缘的否定方面没有获得这样的篇章，因为没有提出这样的章节。这个，即"由于遮遣在转起中已作色等成为缘"这句话，是对"诸因对俱生法"这个教说的解释语。为了显示这样的质问是完全没有机会的，所以说"然而世尊"等。因为法应当如世尊所教导的那样来理解。
因缘解释注释完成。
2. 所缘缘解释注释

2.Uppajjanakkhaṇeyevāti ettha uppādato paṭṭhāya yāva bhaṅgā uddhaṃ pajjanaṃ gamanaṃ pavattanaṃ uppajjanaṃ, tassa khaṇo, tasmiṃ uppajjanakkhaṇeti evaṃ vā attho daṭṭhabbo. Evañhi sati uppajjanasaddena uppannasaddena viya sabbe pavattamānabhāvā saṅgahitā honti, na uppādamattaṃ. Tenāti cakkhuviññāṇādīnaṃ vattamānakkhaṇeyeva rūpādīnaṃ ārammaṇapaccayattena. Anālambiyamānānanti sabbena sabbaṃ nālambiyamānānanti attho. Aññathā hi yathāvuttānaṃ rūpādīnaṃ yadā ārammaṇapaccayattābhāvo, tadā anālambiyamānatāvāti. Sabbarūpānīti sabbāni rūpāyatanāni, yattakāni tāni āpāthagatāni yogyadese ṭhitāni, tāni sabbānīti attho. Saha na hontīti ekajjhaṃ ārammaṇaṃ na honti. Satipi hi anekesaṃ ekajjhaṃ āpāthagamane yattha yattha pubbābhogo, taṃ taṃyeva ārammaṇaṃ hoti, na sabbaṃ. Nīlādisaṅghātavasena cetaṃ vuttaṃ, na paccekaṃ nīlādirūpāyatanamattavasena. Samuditāniyeva hi rūpāyatanāni cakkhuviññāṇassa ārammaṇaṃ, na visuṃ visunti dhātuvibhaṅgavaṇṇanāyaṃ dassitoyaṃ nayo. Yaṃ pana aṭṭhakathāyaṃ ‘‘te te visuṃ visuṃ ārammaṇapaccayo hontī’’tipi vuttaṃ, tampi yathāvuttamevatthaṃ sandhāya vuttaṃ. Aññathā rūpāyatanaṃ manindriyagocaraṃ nāma na siyā. Saddādīsupi eseva nayo. Tenevāha ‘‘tathā saddādayopī’’ti. ‘‘Saha na hontī’’ti vuttamatthaṃ pāḷiyā vibhāvetuṃ ‘‘yaṃ yanti hi vacanaṃ rūpādīni bhindatī’’ti āha.

‘‘Ye ete’’tiādiko purimo attho, ‘‘na ekato hontī’’tiādiko pana pacchimo, ‘‘sabbārammaṇatādivasena vā idhāpi attho gahetabbo’’ti kasmā vuttaṃ. Na hi ‘‘yaṃ yaṃ vā panārabbhā’’ti imissā pāḷiyā viya ‘‘yaṃ yaṃ dhammaṃ ārabbhā’’ti imassa pāṭhassa purato manoviññāṇassa sabbārammaṇatā nāgatā. Vuttañhi ‘‘sabbe dhammā manoviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ ārammaṇapaccayena paccayo’’ti. Na hi anantarameva pāḷiyaṃ sarūpato āgatamatthaṃ gahetvā padantaraṃ saṃvaṇṇetabbaṃ. Tattha hi ‘‘rūpārammaṇaṃ vā’’tiādinā niyamavasena cha ārammaṇāni vatvā ‘‘yaṃ yaṃ vā panārabbhā’’ti vacanaṃ sabbārammaṇatādidassananti yuttamevetanti, idha pana sabbārammaṇataṃ vatvā puna ‘‘yaṃ yaṃ dhammaṃ ārabbhā’’ti vuccamānaṃ sabbārammaṇatādassananti kathamidaṃ yujjeyya? Kamābhāvopi ‘‘sabbe dhammā’’ti avisesavacaneneva siddho ārammaṇānupubbiyāva aggahitattā. Na hi manodhātuyā viya manoviññāṇadhātuyā idha ārammaṇāni anupubbato gahitāni, tattha viya vā eteneva niyamābhāvopi saṃvaṇṇitoti veditabbo. Tasmā aṭṭhakathāyaṃ vuttanayenevettha attho gahetabbo.


我来帮您直译这段巴利文：
正在生起的刹那中，在此，从生起开始直至灭尽，向上生起、进行、转起即是生起，那个刹那，在那个生起刹那中，应当这样理解其义。因为如此，以生起之语如同已生之语包含一切正在进行的状态，不仅仅是生起。以此，即眼识等在现在刹那中色等作为所缘缘。不被缘取，即完全不被缘取的意思。否则，对如上所说的色等，当没有所缘缘性时，才是不被缘取性。一切色，即一切色处，凡是那些已现起且住于适当处所的，即是一切的意思。不同时存在，即不成为同一所缘。因为即使多个同时现起，但在何处有先前作意，那个才是所缘，而不是一切。这是依据青等聚合而说，不是依据个别青等色处而已。因为色处唯有聚合才是眼识的所缘，而不是个别分开的，这个方法在界分别注释中已经显示。而在注释中说"它们个别地成为所缘缘"，这也是针对如上所说的义理而说的。否则色处就不会成为意根的境域。对声等也是这个道理。因此说"声等也是如此"。为了以圣典阐明"不同时存在"的意思，所以说"因为'凡是某某'这句话区分了色等"。
"凡是这些"等是前面的义理，而"不一起存在"等是后面的义理，为什么说"或者依一切所缘性等方式在此也应理解其义"？因为像"缘取某某法"这个经文，不像"或者缘取某某"这个经文那样，在其前面提到意识的一切所缘性。因为说"一切法以所缘缘对意识界及其相应诸法作缘"。不应仅仅取在圣典中刚刚明确出现的义理来注释其他句子。因为在那里以"色所缘等"如此限定方式说了六种所缘后，说"或者缘取某某"这句话显示一切所缘性等是合适的。但在这里，先说一切所缘性，然后再说"缘取某某法"，怎么能说这是显示一切所缘性呢？次第的缺失也因"一切法"这个无差别说法而成立，因为没有把握所缘的次第性。因为这里不像对意界那样对意识界依次第把握所缘，或者应当知道像那里那样仅仅由此注释了没有限定。因此在此应当依照注释所说的方式来理解其义。


Pavattanti pavattanaṃ. Nadiyā sandanaṃ pabbatassa ṭhānanti hi vuttā aviratamavicchedanāyaṃ tathāpavattikiriyāva. Tenāha ‘‘avirataṃ avicchinnaṃ sandantī’’ti. Evanti yathā ‘‘sandantī’’ti vattamānavacanaṃ vuttaṃ, evaṃ ‘‘ye ye dhammā uppajjantī’’ti sabbasaṅgahavasena uppajjanassa gahitattā ārammaṇapavaggato ‘‘uppajjantī’’ti vattamānavacanaṃ vuttanti attho. Tenāha aṭṭhakathāyaṃ ‘‘sabbakālasaṅgahavasenā’’tiādi. Tathā ca vuttaṃ ‘‘atītānāgata…pe… adhippāyo’’ti, atītānāgatapaccuppannānaṃ cittacetasikānanti attho. Samudāyavasenāti cittena rāsīkaraṇavasena. Adhippāyoti iminā vattamānupacārena vināva ‘‘ye ye dhammā uppajjantī’’ti ettha vattamānatthaṃ sakkā yojetunti imamatthaṃ ulliṅgeti. Tenāha ‘‘ime panā’’tiādi. Yadipi paccayadhammā keci atītā anāgatāpi honti, paccayuppannadhammo pana paccuppanno evāti āha ‘‘atītānāgatānaṃ na hontī’’ti. Uppāde vā hi paccayuppannassa paccayena bhavitabbaṃ ṭhitiyaṃ vāti. Tasmāti yasmā atītānāgatā paramatthato natthi, tasmā. Tesūti paccayuppannesu. Taṃtaṃpaccayāti taṃ taṃ rūpādiārammaṇaṃ paccayo etesanti taṃtaṃpaccayā. Ayamattho dassito hoti samānasabhāvattā. Na hi atthābhedena sabhāvabhedo atthi. Na pana taṃtaṃpaccayavantatā dassitā hoti atītānāgatesu nippariyāyena tadabhāvato. Yasmā paccayavanto paccayuppannāyeva, te ca paccuppannāyevāti.

Yaṃyaṃ dhammaṃ te te dhammāti yaṃnimittāyaṃvacanabhedo, taṃ dassetuṃ ‘‘ettha cā’’tiādi āraddhaṃ. Rūpārūpadhammā hi kalāpato pavattamānāpi cittacetasikānaṃ kadāci visuṃ visuṃ ārammaṇaṃ honti, kadāci ekajjhaṃ, na ettha niyamo atthi, purimābhogoyeva pana tathāgahaṇe kāraṇaṃ. Tayimaṃ dīpetuṃ bhagavatā yaṃvacanabhedo katoti ca sakkā vattuṃ, yasmā pana ekakalāpapariyāpannānampi dhammānaṃ ekajjhaṃ gahaṇe na samudāyo gayhati tadābhogābhāvato, atha kho samuditā dhammā evāti sahaggahaṇampi visuṃgahaṇagatikaṃ, tasmā visuṃgahaṇasabbhāvadīpanatthaṃ ‘‘yaṃ ya’’nti vatvā satipi visuṃgahaṇe te sabbe ekajjhaṃ ārammaṇapaccayo hontīti dassanatthaṃ ‘‘te te’’ti vuttanti imamatthaṃ dassento ‘‘cattāro hi khandhā’’tiādimāha. Tattha vedanādīsūti vedanādīsu catūsu khandhesu abhinditvā gahaṇavasena, bhinditvā pana gahaṇavasena phassādīsu. Yoca rūpādikoti idaṃ viññāṇantarassa sādhāraṇārammaṇavasena vuttaṃ, ye ca aneke phassādayoti idaṃ asādhāraṇārammaṇavasena. Te sabbeti te sādhāraṇāsādhāraṇappabhede sabbepi ārammaṇadhamme. Ekekameva ārabbha uppajjantīti ettha yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Rūpārammaṇadhammā ca aneke nīlādibhedato. Tathāti aneke. Tena bherisaddādike, mūlagandhādike, mūlarasādike, kathinasamphassādike, vedanādike ca saṅgaṇhāti. Aneketi hi iminā anekakalāpagatānaṃyeva vaṇṇādīnaṃ indriyaviññāṇārammaṇabhāvamāha. Sāmaññato hi vuttaṃ yathārahaṃ bhinditvā nidassitabbaṃ hotīti.


我来 助您直译这段巴利文：
转起即是转起。如说河流的流动、山的住立，是指那种不间断、不中断的如此转起作用。因此说"不间断、不中断地流动"。如此，如同说"流动"是现在语，同样，由于"凡是诸法生起"是依总摄一切方式取生起，从所缘的章节说"生起"是现在语，这是其义。因此在注释中说"依摄一切时"等。如此说"过去未来等，是意趣"，意即过去、未来、现在的心和心所。依总集，即依心的聚集方式。意趣，以此表明不需要现在的比喻，在"凡是诸法生起"中可以连接现在义，显示这个义理。因此说"这些"等。虽然缘法有些是过去未来，但缘生法却唯是现在，所以说"不对过去未来"。因为缘生法的缘必须在生起时或住立时存在。因此，因为过去未来在胜义上不存在，所以。在这些，即在诸缘生法中。彼彼缘，即彼彼色等所缘是这些的缘，故称彼彼缘。显示这个义理是因为性质相同。因为义理无差别时性质就无差别。但不显示具有彼彼缘性，因为在过去未来中无有究竟的彼性。因为具缘者唯是缘生法，而它们唯是现在。
某某法彼彼法，为了显示这是依何因而有语词差别，所以开始说"在此"等。因为色非色法虽然从聚集而转起，对心心所有时个别成为所缘，有时则同时，在此没有限定，但先前的作意才是如此把握的原因。可以说世尊作此语词差别是为了显示这个，因为即使是同一聚集所摄的诸法，在同时把握时也不把握聚集，因为没有那样的作意，而是把握和合的诸法，所以同时把握也类同个别把握，因此为了显示个别把握的存在而说"某某"，虽有个别把握，但为了显示它们一切同时成为所缘缘而说"彼彼"，显示这个义理而说"四蕴"等。其中"在受等"，即在受等四蕴中依不分别方式把握，而依分别方式把握则在触等中。"以及色等"，这是依识的共同所缘方式而说，"以及许多触等"，这是依不共同所缘方式而说。"彼一切"，即彼一切共同不共同差别的所缘法。"缘取一一而生起"，在此应说的在前面已说。色所缘法因青等差别而有多种。如是，即多种。由此摄取鼓声等、根香等、根味等、粗触等、受等。因为以"多种"这词说明唯是多聚集所摄的诸色等是根识的所缘。因为总说应当适当地分别显示。


Kusalavipākassāti kusalassa vipākassa ca. Na hi nibbānaṃ pubbe nivutthanti idaṃ ‘‘diṭṭhanibbānoyevā’’tiādinā vakkhamānameva atthaṃ hadaye ṭhapetvā vuttaṃ. Pubbenivāsānussatiñāṇena hi nibbānavibhāvanaṃ adiṭṭhasaccassa vā siyā diṭṭhasaccassapi vā. Tattha adiṭṭhasaccena tāva taṃ vibhāvetumeva na sakkā appaṭividdhattā, itarassa pana pageva vibhūtamevāti taṃ tena vibhāvitaṃ nāma hotīti adhippāyo. Ettha ca ‘‘na ca taṃ vutta’’nti iminā pubbenivāsānussatiñāṇassa nibbānārammaṇakaraṇābhāvaṃ āgamato dassetvā ‘‘na hi nibbāna’’ntiādinā yuttito dasseti. Tattha ‘‘na pubbe nivutthaṃ asaṅkhatattā’’ti kasmā vuttaṃ? Gocarāsevanāya āsevitassapi nivutthanti icchitattā. Diṭṭhasaccoyeva hi pubbenivāsānussatiñāṇena nibbānaṃ vibhāveti, na adiṭṭhasacco. Taṃ pana ñāṇaṃ khandhe viya khandhapaṭibaddhepi vibhāvetīti nibbānārammaṇakhandhavibhāvane nibbānampi vibhāvetīti sakkā viññātuṃ. Etena payojanābhāvacodanā paṭikkhittāti daṭṭhabbā. Evaṃ anāgataṃsañāṇepi yojetabbanti yathā pubbenivāsānussatiñāṇassa nibbānārammaṇatā dassitā, evaṃ anāgataṃsañāṇepi yathārahaṃ yojetabbaṃ. Tattha pana ‘‘khandhapaṭibaddhavibhāvanakāle’’tiādinā yojanā veditabbā. Tena vuttaṃ ‘‘yathāraha’’nti. Kassaci abhiññāppattassapi rūpāvacarassa, pageva itarassa.

Ārammaṇapaccayaniddesavaṇṇanā niṭṭhitā.

3. Adhipatipaccayaniddesavaṇṇanā



我来帮您直译这段巴利文：
善和异熟，即善以及异熟的。涅槃不是前已住过，这是考虑到将要说的"唯已见涅槃"等义理而说的。因为以宿住随念智了知涅槃，或者是未见谛者的或者是已见谛者的。其中首先未见谛者根本不能了知它，因为未证悟，而对另一者则早已明显，所以说它被那个了知。在此，以"而且它未说"这句话从教证显示宿住随念智不以涅槃为所缘，以"因为涅槃"等从理证显示。其中为什么说"不是前已住过，因为是无为"？因为认为即使是由于境域习行而习行过的也是已住过。因为唯有已见谛者以宿住随念智了知涅槃，而非未见谛者。但是那个智如同了知诸蕴，也了知与蕴相关的，所以在了知以涅槃为所缘的诸蕴时也了知涅槃，这是可以理解的。由此应当视为否定了无目的的质难。如是在未来分智中也应当配合，即如同显示宿住随念智以涅槃为所缘，如是在未来分智中也应当适当地配合。在那里则应当知道以"在了知与蕴相关时"等方式配合。因此说"适当地"。对任何已得神通的色界者，何况其他者。
所缘缘解释注释完成。
3. 增上缘解释注释

3. Dhurasahacariyato dhoreyyo ‘‘dhura’’nti vuttoti āha ‘‘dhuranti dhuraggāha’’nti. Chandassa pubbaṅgamatāsiddhaṃ pāsaṃsabhāvaṃ upādāya aṭṭhakathāyaṃ ‘‘jeṭṭhaka’’nti vuttanti tamevatthaṃ dīpento ‘‘seṭṭha’’nti āha. Tathā hi vuttaṃ aṭṭhasāliniyaṃ ‘‘chandaṃ pubbaṅgamaṃ katvā āyūhita’’nti. Purimachandassāti ‘‘chandādhipatī’’ti purimasmiṃ pade niddesavasena vuttassa chandasaddassa samānarūpena sadisākārena. Tadanantaraṃ niddiṭṭhenāti tassa purimassa chandasaddassa anantaraṃ niddesavasena vuttena. Tato eva ca taṃsamānatthatāya ca taṃsambandhena ‘‘chandasampayuttakāna’’nti ettha chandasaddeneva adhipatisaddarahitenāti attho. Paccayabhūtassāti adhipatipaccayabhūtassa. Sampayuttakavisesanabhāvoti attanā sampayuttadhammānaṃ so eva adhipatipaccayatāsaṅkhāto visesanabhāvo. Esa nayoti iminā ‘‘vīriyādhipati vīriyasampayuttakānantiādīsu purimavīriyassa samānarūpenā’’tiādinā vattabbaṃ atthavacanaṃ atidisati.

Kusalābyākatānaṃ pavattinti kusalābyākatānaṃ adhipatīnaṃ pavattanākāraṃ. Aladdhaṃ ārammaṇaṃ laddhabbaṃ labbhanīyaṃ, laddhuṃ vā sakkuṇeyyaṃ, dutiye pana atthe lābhamarahatīti laddhabbaṃ. Avaññātanti pageva anavaññātanti attho.

Appanāppattā kusalakiriyadhammā mahābalā sādhipatikā eva honti, tathā micchattaniyatāpīti āha ‘‘appanāsadisā…pe… nuppajjantī’’ti. Appanāsadisāti appanāppattasadisā. Kammakilesāvaraṇabhūtā ca teti te micchattaniyatadhammā kammāvaraṇabhūtā, ye ānantariyappakārā kilesāvaraṇabhūtā, ye niyatamicchādiṭṭhidhammā, sampayuttacetanāya panettha kilesāvaraṇapakkhikatā daṭṭhabbā ānantariyacetanāsampayuttassa paṭighassa kammāvaraṇapakkhikatā viya. Paccakkhagati anantaratāya vinā bhāvinīti vuttaṃ ‘‘paccakkhasaggānaṃ kāmāvacaradevānampī’’ti. Tena tesu ānantariyā viya asambhāvino ahetukābhinivesādayopīti dasseti.

Tividhopi kiriyārammaṇādhipatīti ettha ayaṃ kiriyārammaṇādhipatīti ajjhattārammaṇo adhippeto, udāhu bahiddhārammaṇoti ubhayathāpi na sambhavo evāti dassento ‘‘kāmāvacarādibhedato panā’’tiādimāha. Tattha parasantānagatānaṃ sārammaṇadhammānaṃ adhipatipaccayatā natthīti sambandho. Abhāvatoti avacanato. Avacanañhi nāma yathādhammasāsane abhidhamme abhāvo evāti eteneva anuddhaṭatāpi avuttato veditabbā. Ajjhattārammaṇabahiddhārammaṇadvayavinimuttassa sārammaṇadhammassa abhāvato natthīti viññāyatīti vattabbe tameva viññāyamānataṃ sambhāvento ‘‘natthīti viññāyamānepī’’ti āha. Tena vuttaṃ ‘‘bahiddhā khandhe’’tiādi. Rūpe eva bhavituṃ arahati edisesu ṭhānesu arūpe asambhavatoti adhippāyo. Asambhavato ca yathāvuttapāḷianusāratoti veditabbanti. ‘‘Vicārita’’nti kasmā vuttaṃ, nanu ‘‘atītārammaṇe anāgate khandhe garuṃ katvā assādetī’’tiādivacanato arūpepi edisesu ṭhānesu khandhasaddo pavattateva. Āvajjanakiriyasabbhāvato panāti idaṃ yathādassitapāḷiyā virodhapariharaṇādhippāyena vuttaṃ, avacanaṃ pana katthaci vineyyajjhāsayena, katthaci nayadassanena hotīti kuto virodhāvasaro.

Adhipatipaccayaniddesavaṇṇanā niṭṭhitā.

4. Anantarapaccayaniddesavaṇṇanā



我来 协助您直译这段巴利文：
因为与担负相伴，所以堪负担者说为"担负"，因此说"担负即是担负执持"。由于成就欲的前导性而取可赞叹性，在注释中说"最上"，为了显示那个义理而说"殊胜"。如是在殊胜义注中说"以欲为前导而励力"。前面的欲，即在"欲增上"这前面句中依解释方式所说的欲字的相同形式、相似形态。紧接着解释的，即在那个前面欲字之后依解释方式所说的。正因如此以及义理相同，所以在"与欲相应"中以欲字而不带增上字，这是其义。作为缘的，即作为增上缘的。与相应的特性，即与自己相应的诸法的那个称为增上缘性的特性。这个方法，以此指示应当说"精进增上对与精进相应"等中的前面精进的相同形式等的义句。
善无记的转起，即善无记增上的转起方式。未得的所缘是应得的、可得的，或者是能够获得的，但在第二义中值得获得即是应得。不被轻视，即完全不被轻视的意思。
达到安止的善和唯作法力量很大，必定有增上性，如是邪性决定的也是，因此说"如同安止等不生起"。如同安止，即如同已达安止。它们是业障和烦恼障，即那些邪性决定法是业障，即无间业类；是烦恼障，即决定邪见法。在此应当视其相应思为烦恼障一类，如同与无间业思相应的嗔恚为业障一类。现前趣向因无间隔性而成为未来，所以说"对现前天界的欲界诸天也"。由此显示在他们之中如同无间业一样不可能的无因执著等。
三种唯作所缘增上，在此这个唯作所缘增上是指内所缘还是外所缘？显示两种都不可能而说"但依欲界等差别"等。其中，对其他相续所摄的有所缘诸法没有增上缘性，这是关联。由不存在，即由未说。因为在法教中的阿毗达摩中未说即是不存在，由此也应当知道未列举即是未说。在应当说由于离开内所缘和外所缘二者的有所缘法不存在而被了知时，推测那个被了知性而说"虽然被了知为不存在"。因此说"外在诸蕴"等。在这样的情况下只适合在色中存在，因为在无色中不可能，这是意趣。由于不可能以及如上所说的圣典随顺性而应当了知。为什么说"已观察"？难道不是因为"重视过去所缘、未来诸蕴而享受"等语，在这样的情况下蕴字也在无色中转起。但由于有转向唯作的存在，这是为了避免与如上所显示的圣典相违而说的，但未说有时是由于所教化者的意乐，有时是由于显示方法，所以哪里有相违的机会。
增上缘解释注释完成。
4. 无间缘解释注释

4. Yathāvuttā nirodhānantarasuññatā nirodhappattatā okāsadānaviseso, attano anurūpacittuppādanasamatthatā cittaniyamahetutā, tattha anantaruppādanasamatthatā ca saṇṭhānābhāvato suṭṭhutaraṃ nirantaruppādanasamatthatā ca cittaniyamahetuviseso daṭṭhabbo. Dhātuvasenāti viññāṇadhātumanodhātumanoviññāṇadhātuvasena. Ettakā eva hi dhātuyo bhinnasabhāvā anantarapaccayatāya niyametvā vattabbā, abhinnasabhāvā pana visesābhāvato purimatāmattaṃyeva visesaṃ purakkhatvā vattabbāti tā kusalādibhedena tathā vuttā. Tenāha ‘‘kusalādivasena cā’’ti. Yā pana manodhātumanoviññāṇadhātuvasena anantarapaccayatā vattabbā, tattha manoviññāṇadhātu manodhātuyā anantarapaccayena paccayoti vuccamāno sammoho siyā, pure manodhātuyā anantarapaccayabhāvena vuttā, idāni manoviññāṇadhātu manodhātuyāti paccayapaccayuppannavisesā na viññāyeyya, manodhātuyā pana cakkhuviññāṇādidhātūnaṃ anantarapaccayabhāve vuccamāne niyamo natthi. Tenāha ‘‘manodhātu cakkhuviññāṇadhātuyāti cā’’ti . Tathevāti niyamābhāvato evāti attho. Tasmāti yasmā ito aññathā desanāya paccayapaccayuppannānaṃ visesābhāvo cittavisesadassanavicchedo niyamābhāvo cāti ime dosā āpajjanti, tasmā. Nidassanenāti dhātuvasena nidassanena. Nayaṃ dassetvāti ‘‘manoviññāṇadhātu taṃsampayuttakā ca dhammā manodhātuyā taṃsampayuttakānañca dhammānaṃ anantarapaccayena paccayo’’ti evamādikassa anantarapaccayatāggahaṇassa nayaṃ dassetvā. Niravasesadassanatthanti niravasesassa anantarapaccayabhāvino cittuppādassa dassanatthaṃ.

Sadisakusalānanti samānakusalānaṃ, samānatā cettha ekavīthipariyāpannatāya veditabbā. Tenevāha ‘‘bhūmibhinnānampi paccayabhāvo vutto hotī’’ti. Samānavīthitā ca yasmā samānavedanā samānahetukā ca honti, tasmā ‘‘vedanāya vā hetūhi vā sadisakusalāna’’nti āha. Vā-saddo cettha aniyamattho. Tena ñāṇasaṅkhārādibhedassapi vikappanavasena saṅgaho daṭṭhabbo. Cutipi gahitā taṃsabhāvattā. Bhavaṅgacittameva hi pariyosāne ‘‘cutī’’ti vuccati. Kusalākusalānantarañca kadāci sā uppajjatīti tadārammaṇampi gahitanti daṭṭhabbaṃ, kiriyajavanānantaraṃ tadārammaṇuppattiyanti adhippāyo.

Kāmāvacarakiriyāya āvajjanassāti ayamettha attho adhippetoti dassento ‘‘āvajjanaggahaṇena kāmāvacarakiriyaṃ visesetī’’ti āha. Tameva hi atthaṃ pākaṭataraṃ kātuṃ ‘‘kāmāvacaravipāko’’tiādi vuttaṃ. Voṭṭhabbanampi gahitaṃ santīraṇānantarattāti adhippāyo.

Anantarapaccayaniddesavaṇṇanā niṭṭhitā.

6. Sahajātapaccayaniddesavaṇṇanā



我来帮您直译这段巴利文：
如上所说的灭无间空性是达到灭尽的给予机会的特性，生起适合自己之心的能力是心的决定因性，在此无间生起的能力和由于无停止而更好的相续生起的能力，应当视为心的决定因的特性。依界，即依识界、意界、意识界。因为只有这些界以不同的自性而应当确定说无间缘性，但相同自性的由于无差别，只应当以前性而已作为特性来说，所以它们依善等差别如此说。因此说"以及依善等"。但应当说依意界意识界的无间缘性，在此若说意识界对意界以无间缘作缘，可能有迷惑，因为先前已说意界的无间缘性，现在又说意识界对意界，则缘和缘生的差别不能了知，但说意界对眼识等界的无间缘性时没有限定。因此说"意界对眼识界等"。如是，即由于无限定的意思。因此，即因为除此之外的教说会导致缘和缘生无差别、心的差别显示断绝、无限定等这些过失，所以。以例示，即以界的例示。显示方法，即显示"意识界及其相应诸法对意界及其相应诸法以无间缘作缘"等这样把握无间缘性的方法。为了显示无余，即为了显示无余的作为无间缘的心生起。
相似善，即同类善，而此相同性应当依属于同一心路而了知。因此说"也说了不同地的缘性"。同一心路性是因为有相同受和相同因，所以说"对受或因相似的善"。或字在此表示不确定。由此应当视为依选择方式摄取智和行等差别。也摄取死心，因为是那个自性。因为只有有分心在最后称为"死"。应当视为也摄取善不善之后的彼所缘，因为它在唯作速行之后生起彼所缘，这是意趣。
转向的欲界唯作，在此这是所意趋的义理，显示这点而说"以转向摄取限定欲界唯作"。为了使那个义理更加明显，所以说"欲界异熟"等。也摄取确定，因为在推度之后，这是意趣。
无间缘解释注释完成。
6. 俱生缘解释注释

6.Porāṇapāṭhoti purātano aṭṭhakathāpāṭho. Imassāti imassa padassa. Avuttassāti pāḷiyaṃ avuttassa. Yadipi sahagatasaddassa atthasaṃvaṇṇanāyaṃ saṃsaṭṭhasaddassa viya samānatthassapi katthaci saddantarassa attho vuccati pariyāyavisesabodhanatthaṃ, tathāpi na mūlasaddassa attho vibhāvito hotīti dassento āha ‘‘na ca…pe… hotī’’ti. ‘‘Aññamañña’’nti ca ‘‘aññaañña’’nti vattabbe ma-kārāgamaṃ katvā niddeso, kammabyatihāre cetaṃ padaṃ, tasmā itaretaranti vuttaṃ hoti. Paccayapaccayuppannānaṃ ekasmiṃyeva khaṇe paccayuppannapaccayabhāvassa icchitattā yo hi yassa paccayo yasmiṃ khaṇe, tasmiṃyeva khaṇe sopi tassa paccayoti ayamettha aññamaññapaccayatā. Tathā hi aṭṭhakathāyaṃ ‘‘añño aññassā’’ti vatvā ‘‘iminā…pe… dīpetī’’ti vuttaṃ. Okkamanaṃ pavisananti attho. Āsanakkhaṇe hi dhammā purimabhavato imaṃ bhavaṃ pavisantā viya honti. Tena vuttaṃ ‘‘paralokato imaṃ lokaṃ āgantvā pavisantaṃ viya uppajjatī’’ti. Tasmā avisesena paṭisandhi okkantisaddābhidheyyāti adhippāyena vuttaṃ ‘‘okkanti…pe… adhippāyenāhā’’ti. Taṃnivāraṇatthanti tassa khaṇantare rūpīnaṃ sahajātapaccayabhāvassa ‘‘kañci kāle na sahajātapaccayena paccayo’’ti nivāraṇatthaṃ. Tena padadvayena samānesu paccayapaccayuppannadhammesu purimato pacchimassa visesamatthaṃ dasseti.

Evañca ‘‘kañci kāle’’ti padassa ‘‘keci kāleti vā, kismiñci kāle’’ti vā vibhattivipallāsena attho gahetabboti adhippāyena paṭhamavikappaṃ dassetvā idāni pakārantarena dassetuṃ ‘‘kañci kāleti kecikismiñci kāleti vā attho’’ti āha. Tena ‘‘kañcī’’ti ayaṃ sāmaññaniddesoti dasseti. Yo hi ayaṃ ‘‘kecī’’ti paccattabahuvacanābhidheyyo attho, yo ca ‘‘kismiñcī’’ti bhummekavacanābhidheyyo, tadubhayaṃ sati kālavantakālatāvibhāge kiṃ-saddassa vacanīyatāsāmaññena pana ekajjhaṃ katvā ‘‘kañcī’’ti pāḷiyaṃ vuttanti taṃ vibhajitvā dassetuṃ ‘‘keci kismiñcī’’ti vuttaṃ. Aṭṭhakathāyaṃ pana ‘‘kismiñcī’’ti bhummavaseneva vuttaṃ. Tena yathāvuttaatthavibhāgena padena. Vatthubhūtāti vatthusabhāvā. Hadayarūpameva sandhāya vadati. Rūpantarānanti hadayavatthuto aññarūpānaṃ. Arūpīnaṃ sahajātapaccayataṃ pubbe ‘‘okkantikkhaṇe nāmarūpa’’nti ettha anivāritaṃ nivāretīti yojanā, tathā vatthussa ca kālantare paṭisandhikālato aññasmiṃ kāle arūpīnaṃ nivāretīti. Evañca katvātiādinā yathāvuttaatthavaṇṇanāya pāḷiyaṃ vibhattiniddesassa rūpakabhāvamāha. Punapi purimato pacchimassa upacayena visesaṃ dassetuṃ ‘‘purimena cā’’tiādi vuttaṃ. Tattha purimenāti ‘‘okkantikkhaṇe nāmarūpa’’nti iminā paccayaniddesavacanena. ‘‘Eko khandho vatthu ca tiṇṇaṃ khandhāna’’ntiādinā paṭiccavārādipāṭhena. Atthavivaraṇañhi paccayaniddesapāḷiyā sabbepi satta mahāvārā. Vatthussa vattabbatte āpanne kinti paccayoti tassa nāmassāti yojanā. Etenāti ‘‘rūpino dhammā arūpīnaṃ dhammāna’’nti etena vacanena. Kevalassāti nāmarahitassa vatthussa. Tathāti nāmassa paccayabhāvena.


我来 助您直译这段巴利文：
古老读法,即古老的注释读法。这个,即这个语词的。未说的,即在圣典中未说的。虽然在解释俱生词义时,如同混合词一样,有时也说其他同义词的义理,是为了显示特殊的同义词,但是根本词的义理并未显明,为了显示这点而说"而且不成为"等。"相互"这个词,是在应说"其他其他"时加入m音而作的解释,这个词是在业互相作用中,所以说是互相的意思。因为在同一刹那中欲求缘和缘生法的缘生和缘性,所以在某个刹那中谁对谁是缘,在那同一刹那中他也是那个的缘,这就是这里的相互缘性。如是在注释中说完"其他对其他"后说"以此显示"等。入,即进入的意思。因为在住位刹那,诸法好像从前世进入此世一样。因此说"好像从他世来到此世而进入般生起"。所以依意趣说"入等以一般意趣说",即表示结生普遍地是入的意思。为了遮止那个,即为了遮止在其他刹那有色法的俱生缘性而说"在某时不以俱生缘作缘"。以那两个词在相同的缘和缘生法中显示后者比前者的特殊性。
如是显示第一选择,"某时"这个词应以转变语尾的方式取义为"某些时"或"在某时",现在为了以另一方式显示而说"某时即某些某时的意思"。由此显示"某"这是一般的说明。因为这个"某些"是表示主格复数的义理,而"在某"是表示处格单数的义理,在有时分与时的区别时,以疑问词的说明共性而合为一说为"某",为了分别显示这个而说"某些在某"。但在注释中只依处格说"在某"。以如上所说的义理分别的词。成为所依,即所依自性。只是指心所依色而说。其他色,即除心所依外的其他色。阻止前面在"结生刹那名色"中未阻止的无色的俱生缘性,这是关联,如是也阻止所依在结生时刻以外的其他时刻对无色的缘性。如是作了等,以此说明在圣典中语尾说明的比喻性。为了再次显示后者比前者以增长方式的特殊性而说"以前者"等。其中以前者,即以"结生刹那名色"这个缘的解说语。以"一蕴和所依对三蕴"等的缘起篇等文。因为七大篇都是缘的解说圣典的义理解释。当应说所依时,如何是那个名的缘,这是关联。以此,即以"有色法对无色法"这个说法。单独的,即离开名的所依。如是,即以名的缘性。


Katthacīti ‘‘rūpino dhammā arūpīnaṃ dhammānaṃ kañci kālaṃ sahajātapaccayena paccayo’’ti etasmiṃ niddese. Ettha hi aññamaññasahajātapaccayabhāvo labbhati. Vacanenāti ‘‘aññamañña’’nti iminā vacanena pāḷiyaṃ sahajātapaccayabhāvassa asaṅgahitattā, atthato pana labbhatevāti. Tenāha ‘‘labbhamānepī’’ti. Tassāti aññamaññapaccayattassa. Evanti ‘‘na aññamaññavasenā’’ti iminā pakārena. Samudāyekadesavasena sāmivacananti avayavāvayavisambandhe avayavini sāmivacananti attho, niddhāraṇe vā ‘‘kaṇhā gāvīna’’ntiādīsu viya.

Sahajātapaccayaniddesavaṇṇanā niṭṭhitā.

8. Nissayapaccayaniddesavaṇṇanā

8.Kismiñcikāleti idaṃ na labbhati sabbadāpi nissayapaccayatāya labbhamānattā. Sahajaṃ purejanti hi vibhāgaṃ anāmasitvā nissayatāmattameva nissayapaccayatā. Vatthurūpaṃ pañcavokārabhaveti vatthurūpaṃ pañcavokārabhave cāti ca-saddo luttaniddiṭṭho daṭṭhabbo. Tassāti āruppavipākaṭṭhapanassa. Pakāsetabbattāti iminā apākaṭaṃ pākaṭaṃ katvā vacanena codanā anokāsāti dasseti.

Nissayapaccayaniddesavaṇṇanā niṭṭhitā.

9. Upanissayapaccayaniddesavaṇṇanā



我来帮您直译这段巴利文：
某处，即在"有色法对无色法在某时以俱生缘作缘"这个解释中。因为在此可得相互俱生缘性。以说，即因为在圣典中以"相互"这个说法未摄取俱生缘性，但在义理上却可得。因此说"虽然可得"。那个，即相互缘性的。如是，即以"不依相互方式"这种方式。依总体部分方式的属格，即在部分与整体的关系中对整体的属格的意思，或者在分别中如"在诸牛中黑的"等。
俱生缘解释注释完成。
8. 依止缘解释注释
在某时，这个不可得，因为依止缘性一直可得。因为不涉及"俱生、前生"这个区分，依止缘性只是依止性而已。所依色在五蕴有，应当视为"所依色和在五蕴有"，这里省略了"和"字。那个，即无色界异熟的安立。应当显示，以此显示质难因为显明不显明而无机会。
依止缘解释注释完成。
9. 亲依止缘解释注释

9.Upanissaye tayoti anantarārammaṇapakatūpanissayappabhede tayo upanissaye. Anekasaṅgāhakatāyāti anekesaṃ paccayadhammānaṃ saṅgahaṇato. Ekanteneva honti cittaniyamahetubhāvena pavattiniyamato. Yesu padesūti yesu kusalādipadesu. Saṅgahitoti saṅgahaṃ gato, kusalādipadesu yesaṃ padānaṃyeva anantarūpanissayo labbhatīti attho. Tesu ‘‘kesañcī’’ti na vuttaṃ. Kasmā? Na sakkā vattuṃ ekanteneva upalabbhanato. Tesūti kusalākusalapadesu. Na hi kusalo akusalassa anantarūpanissayo hoti, akusalo vā kusalassa, ārammaṇapakatūpanissayā pana anekantikā, tasmā tattha ‘‘kesañcī’’ti vuttaṃ. Siddhānaṃ paccayadhammānanti paccayabhāvena purimanipphannānaṃ kusalādīnaṃ kusalassa akusalassa vāti attho. Akusalādīhīti yathāsaṅkhyaṃ akusalena kusalena vā. Avisesenāti yathāvuttavisese niyamaṃ aggahetvā akusalādīsu akusalakusalānaṃ ‘‘kesañcī’’tiādinā.

Anārammaṇattā ārammaṇūpanissayaṃ pubbāparaniyamena appavattito anantarūpanissayaṃ na labhatīti yojanā. Pakatassāti nipphāditassa, upasevitassa vā. Na hi rūpasantānassa saddhādinipphādanaṃ atthi, utubhojanādiupasevanaṃ vā sambhavati. Tenāha ‘‘yathā hi…pe… rūpasantānenā’’ti. Nanu ca rūpasantāne pubbenāparaṃ viseso labbhati , so ca na vinā samānajātiyena kāraṇenāti svāyaṃ pakatūpanissayalābhoti kadāci āsaṅkeyyāti āha ‘‘yasmiñcā’’tiādi. Tattha tanti utubījādikaṃ kammādi ca tena rūpena purimanipphannena. Uppādanaṃ sābhisandhikaṃ daṭṭhabbaṃ. Adhipatīsu pubbābhisaṅkhāro viya pakappanaṃ saṃvidahanaṃ. Pakaraṇaṃ vuttalakkhaṇena kāraṇabhāvena avaṭṭhānaṃ, yato kāraṇaviseso ‘‘pakatī’’ti vuccati. Yadi evaṃ kasmā rūpasseva taṃ paṭikkhipīyatīti āha ‘‘yathā ca…pe… daṭṭhabbā’’ti. Evampi utubījādīnaṃ aṅkurādīsu kathaṃ paccayavisesabhāvoti āha ‘‘utubījādayo pana…pe… bhāvato’’ti. Upanissayoti ca yasmā balavatākāraṇaṃ adhippetaṃ, tasmā na ettha ekantena purimanipphatti icchitabbā. Yadi evaṃ pāḷiyaṃ kathaṃ purimaggahaṇanti āha ‘‘purimapurimānaṃyeva panā’’tiādi. Tepi vā parikappanavasena purimanipphannāyeva nāma honti. Na hi asaṃviditākāre vatthusmiṃ patthanāpavattīti. Tenāha ‘‘taṃsamānalakkhaṇatāyā’’ti.

Dhammeti puggalasenāsanapaññattīnaṃ upādānabhūte dhamme. Ayaṃ nayoti paññattimukhena paññapetabbā tadupādānabhūtā dhammā gayhantīti yathāvutto nayo. Etthevāti ‘‘senāsanampi upanissayapaccayena paccayo’’ti etasmiṃyeva vacane. Kathaṃ paccuppannassa pakatūpanissayabhāvoti codanāya ‘‘vakkhatī’’tiādinā āgamaṃ dassetvā yuttiṃ dassetuṃ ‘‘paccuppannānampica tādisānaṃ pubbepakatattā’’ti vuttaṃ. Tādisānanti yādisā utuādayo paccupaṭṭhitā, tādisānaṃ tato pubbe puretaraṃ pakatattā pakatūpanissayayogyatāya āpāditattā.

Kasiṇādīnampi ārammaṇūpanissayatā sambhavatīti katvā vuttaṃ ‘‘iminā adhippāyena ‘ekaccāyā’ti āhā’’ti. Tathā hi ‘‘kasiṇamaṇḍalaṃ disvā’’tiādinā tassa upanissayabhāvo aṭṭhakathāyaṃ vutto.


我来帮您直译这段巴利文：
9.在亲依止中三种,即在无间、所缘、自然亲依止的差别中三种亲依止。由于摄多,即由于摄取多个缘法。必定存在,由于以心的决定因性而有转起的决定。在那些词中,即在那些善等词中。被摄取,即被包含,即在善等词中只在某些词得到无间亲依止的意思。在它们中不说"某些"。为什么?不能说,因为必定被获得。在它们中,即在善不善词中。因为善不是不善的无间亲依止,不善也不是善的,但所缘亲依止和自然亲依止则不确定,所以在那里说"某些"。已成就的缘法,即以缘性先前完成的善等对善或不善的意思。以不善等,即依次第以不善或善。无差别,即不取如上所说差别的决定,在不善等中对不善善以"某些"等。
由于无所缘,不得所缘亲依止,由于不以前后决定而转起,不得无间亲依止,这是关联。已作成的,即已完成的或已修习的。因为色相续没有信等的完成,或不可能有气候、食物等的修习。因此说"如何...色相续"。难道在色相续中不得前后差别,而且它不是没有同类因的吗?这或许有时会怀疑得到自然亲依止,所以说"而且在何"等。其中那个,即气候、种子等和业等,以那个先前完成的色。生起应当视为有目的的。如同在增上中的前行准备,计划即是安排。作成是以所说相的因性而住立,由此因的特殊称为"自然"。如果这样,为什么只否定色的它呢?所以说"如何...应当见"。即使如此,气候种子等如何是对芽等的特殊缘?所以说"但气候种子等...性"。亲依止,由于意指有力因,所以在此不应当一向要求先前完成。如果这样,在圣典中如何取前?所以说"但唯前前"等。或者它们依假设方式称为唯先前完成。因为对未知相的事物不生起欲求。因此说"由于有相同相"。
法,即在概念的人和住处的所依法。这个方法,即所说通过概念而应说的彼所依法被取的方法。正在此,即正在"住处也以亲依止缘作缘"这句话中。如何是现在的自然亲依止?对这个质问,以"将说"等显示教证,为了显示理证而说"因为现在的如是等先前已作成"。如是等,即如气候等现前的那样,因为那样的在它之前更前已作成,已达到适合自然亲依止性。
作了遍等也有所缘亲依止性而说"以此意趣说'某些'"。如是在注释中以"见到遍轮"等说它的依止性。


Arūpāvacarakusalampi upanissayo hoti, pageva kāmāvacararūpāvacarakusalanti adhippāyo. Taṃ pana yathā upanissayo hoti, taṃ dassetuṃ ‘‘yasmiṃ kasiṇādimhī’’tiādi vuttaṃ. Anuppannajhānuppādaneti rūpāvacarajjhānaṃ sandhāyāha, arūpāvacarajjhāne pana vattabbameva natthi. Taduppādakakusalānanti tassa rūpāvacaravipākassa uppādakakusalānaṃ, rūpāvacarakusalānanti attho. Paṭisandhiniyāmakassāti rūpāvacarapaṭisandhiniyāmakassa. Cutitoti rūpāvacarapaṭisandhiyā anantarapaccayabhūtāya cutiyā. Purimajavanassa vasenāti cutiyā āsannajavanabhāvena. Rūpāvacarakusalaṃ arūpāvacaravipākassāti etthāpi ‘‘taduppādakakusalāna’’ntiādinā ānetvā yojetabbaṃ. Yathā ca ‘‘rūpāvacarakusalaṃ arūpāvacaravipākassa upanissayo’’ti vuttaṃ, evaṃ ‘‘kāmāvacarakusalampi taduppādakakusalāna’’ntiādinā yojetabbaṃ. Lokuttaravipākassa tebhūmakakusalānampi pādakādivasena upanissayabhāvo pākaṭoyeva, tathā taṃtaṃbhūmakakusalānaṃ taṃtaṃbhūmakakiriyānaṃ, kāmāvacarakusalassa rūpārūpāvacarakiriyānaṃ, rūpāvacarakusalassa arūpāvacarakiriyāya upanissayabhāvoti imamatthaṃ dassento ‘‘evaṃ paccekaṃ…pe… veditabbo’’ti āha. ‘‘Saddhaṃ upanissāya dānaṃ detī’’tiādinā pakatūpanissayo uddesavaseneva pāṭho āgato, na vibhajanavasenāti āha ‘‘pāḷiyampi…pe… vissajjito’’ti. Kusalattikādīsu anulomādibhedabhinnattā pañhāvāresūti bahuvacananiddeso.

Lokuttaranibbattanaṃ upanissāya parassa sinehuppādane lokuttaradhammā upanissayo viya hontīti ayamettha leso, bhāvino pana lokuttarassa akusalānaṃ upanissayatā sambhavatīti āha ‘‘na idaṃ sārato daṭṭhabbanti adhippāyo’’ti. Rūpāvacarādikusalānanti rūpārūpāvacaralokuttarakusalānaṃ uppādiyamānassa rūpāvacarakusalassāti yojanā. Rūpāvacarakiriyassa ca arūpāvacaravipāko upanissayo kathanti āha ‘‘pubbe nivutthādīsu…pe… arahato’’ti . Taṃ taṃ vipākaṃ patthento tassa tassa vipākassa hetubhūtaṃ kusalaṃ nibbattetīti vipākānaṃ kusalūpanissayatāti āha ‘‘catubhūmakā…pe… upanissayo’’ti. Lokiyakusalānaṃ pana lokuttaravipākā upanissayo na hontīti dassento ‘‘yadipī’’tiādimāha. Teneva hi ‘‘tathā tebhūmakavipāko’’ti tebhūmakaggahaṇaṃ kataṃ. Tattha tenāti anāgāminā. Tanti arahattaphalaṃ. Tasmāti adiṭṭhapubbattā. Tāni viyāti sotāpattiphalāni viya. Tesanti puthujjanādīnaṃ. Imassāti anāgāmino. Idaṃ vuttaṃ hoti – yathā puthujjanādīnaṃ santāne jhānādīnaṃ sotāpattiphalādīnaṃ na upanissayapaccayo anupaladdhapubbattā, evaṃ anāgāmino jhānādīnaṃ aggaphalaṃ upanissayapaccayo adiṭṭhapubbattā. Tenāha ‘‘upaladdhapubbasadisameva hi anāgatampi upanissayo’’ti. Aṭṭhakathāyaṃ pana heṭṭhimaphalānaṃ kusalūpanissayatā vuttā eva.


我来帮您直译这段巴利文：
无色界善也是依止,何况欲界色界善,这是意趣。但是为了显示它如何是依止,所以说"在何遍等"等。在未生起禅那生起中,是指色界禅那而说,但在无色界禅那中则完全无可说。生起那个的诸善,即生起那个色界异熟的诸善,即色界善的意思。决定结生的,即决定色界结生的。从死,即从作为色界结生的无间缘的死。依前速行,即以是死的近速行。色界善对无色界异熟,在此也应当带入"生起那个的诸善"等而配合。如同说"色界善是无色界异熟的依止",如是也应当以"欲界善也对生起那个的诸善"等配合。出世间异熟对三地善以作为基础等方式的依止性是明显的,如是各地善对各地唯作,欲界善对色无色界唯作,色界善对无色界唯作的依止性,显示这个义理而说"如是各别...应当知道"。"依止信而布施"等以自然依止只依列举方式来到圣典,不是以分别方式,所以说"在圣典中...已回答"。在善三法等中由于顺次等差别而分别所以在问分中,这是复数的说明。
依止出世间的生起而对他人生起爱著时,出世间法好像是依止,这里是这个方便,但对未来的出世间,不善的依止性是可能的,所以说"不应当视为真实,这是意趣"。色界等善,即对正在生起的色界善的色无色界和出世间善,这是关联。色界唯作如何是无色界异熟的依止?所以说"在前已住等...阿罗汉"。希望那个那个异熟而生起作为那个那个异熟的因的善,这是诸异熟的善依止性,所以说"四地...依止"。但显示世间善不是出世间异熟的依止而说"虽然"等。因为正是由此而作"如是三地异熟"的三地的摄取。其中以他,即以阿那含。那个,即阿罗汉果。因此,即由于未曾见过。如同那些,即如同诸预流果。他们的,即诸凡夫等的。这个的,即阿那含的。这是所说的义理 - 如同在凡夫等相续中诸禅那等不是诸预流果等的依止缘,因为未曾获得过,如是在阿那含的诸禅那等不是最上果的依止缘,因为未曾见过。因此说"因为唯与已获得过的相似的未来也是依止"。但在注释中说了下位果的善依止性。


Yathā vipākā kusalānaṃ, evaṃ kiriyāpi tesaṃ upanissayo hotīti taṃ nayaṃ dassetuṃ ‘‘kiriyaṃ atthapaṭisambhidādi’’ntiādi vuttaṃ. Yonisomanasikāre vattabbameva natthīti catubhūmakakusalassapi yonisomanasikāro upanissayo hotīti ettha vattabbameva natthi, tadatthaṃ yonisomanasikāraṃ pavattentassāti attho. Tanti yonisomanasikāraṃ. Akusalassa ca catubhūmakavipākassa upanissayo yonisomanasikāroti yojanā. Evaṃ kiriyassapīti yathā kusalassa yonisomanasikārassa vasena upanissayo vutto, evaṃ kiriyassapi yonisomanasikārassa vasena yojetabbanti attho. So hi taṃ upanissāya rāgādiuppādane akusalassa vuttanayena kusalākusalūpanissayabhāvamukhena catubhūmakavipākassa upanissayo hotiyeva. Yadi kiriyasaṅkhāto…pe… hotiyeva, atha kasmā pakatūpanissayavibhajane kiriyā na gahitā, utubhojanasenāsanāniyeva gahitānīti āha ‘‘nevavipākanavipākadhammadhammesu…pe… nayadassanamattamevā’’ti. Evamādikanti ādi-saddena ‘‘kusalaṃ dhammaṃ sahajāto abyākato dhammo uppajjati na upanissayapaccayā’’ti evamādikaṃ saṅgaṇhāti. Upanissayapariyāyo upanisasaddoti katvā vuttaṃ ‘‘viññāṇūpanisaṃ nāmarūpaṃ, nāmarūpūpanisañca saḷāyatanantiādikenā’’ti. Ettha hi viññāṇassa nāmarūpānaṃ phassarūpādīnaṃ cakkhāyatanādīnañca upanissayabhāvo vuttoti.

Upanissayapaccayaniddesavaṇṇanā niṭṭhitā.

10. Purejātapaccayaniddesavaṇṇanā

10. Dassitameva nayadassanavasenāti yojanā. Yadi dassitameva, kasmā vuttaṃ ‘‘sāvasesavasena desanā katā’’ti āha ‘‘sarūpena adassitattā’’ti. ‘‘Yaṃ yaṃ dhammaṃ purejātaṃ ārabbha ye ye dhammā uppajjanti cittacetasikā dhammā, te te dhammā tesaṃ tesaṃ dhammānaṃ purejātapaccayena paccayo’’ti evaṃ sarūpena pāḷiyaṃ adassitattā. Iddhividhābhiññāya cāti ca-saddena cutūpapātañāṇassapi saṅgaho daṭṭhabbo. Tassapi hi rūpadhammārammaṇakāle aṭṭhārasasu yaṃ kiñci ārammaṇapurejātaṃ hoti paccuppannārammaṇattā. ‘‘Cavamāne upapajjamāne’’ti hi vuttaṃ. Dibbacakkhudibbasotañāṇesu ca vattabbameva natthi.

Itarassapi abhāvāti ārammaṇapurejātassapi abhāvā aggahaṇaṃ paṭisandhibhāvinoti yojanā. Satipi kassaci paṭisandhibhāvino ārammaṇapurejāte vibhūtaṃ pana katvā ārammaṇakaraṇābhāvato avijjamānasadisanti katvā vuttaṃ ‘‘itarassapi abhāvā’’ti. Tenevāha ‘‘paṭisandhiyā viya aparibyattassa ārammaṇassa ārammaṇamattabhāvato’’ti. Santīraṇabhāvino manoviññāṇadhātuyāpi ekanteneva purejātapaccayo rūpādīni pañcārammaṇānīti yojanā. Ettha ca ‘‘manodhātūnañcā’’tiādi ‘‘tadārammaṇabhāvino’’ti padassa purato vattabbo, uppaṭipāṭiyā likhitaṃ.

Purejātapaccayaniddesavaṇṇanā niṭṭhitā.

11. Pacchājātapaccayaniddesavaṇṇanā

11.Niravasesadassitapurejātadassanavasenāti ‘‘catusamuṭṭhānikatisamuṭṭhānikarūpakāyassā’’ti evaṃ niravasesato dassitassa purejātassa paccayuppannassa dassanavasena. Paccayā hi idha kāmāvacararūpāvacaravipākā, tesu kāmāvacaravipāko ca catusamuṭṭhānikarūpakāyassa paccayo, na itaro. Tenevāha ‘‘rūpāvacaravipāko pana āhārasamuṭṭhānassa na hotī’’ti, tasmā ‘‘tassevā’’ti vuttepi yathārahamattho veditabbo.

Pacchājātapaccayaniddesavaṇṇanā niṭṭhitā.

12. Āsevanapaccayaniddesavaṇṇanā



我来帮您直译这段巴利文：
如同诸异熟对诸善,如是诸唯作也是它们的依止,为了显示那个方法而说"唯作义分别智等"等。在如理作意中完全无可说,即在四地善也有如理作意作为依止这点中完全无可说,意思是对于生起那个义理的如理作意。那个,即如理作意。不善和四地异熟的依止是如理作意,这是关联。如是对唯作也,即如同依如理作意的方式说了对善的依止,如是也应当依如理作意的方式配合唯作的意思。因为他依止它而在贪等生起时,依所说的方式通过不善善依止性而必定是四地异熟的依止。如果称为唯作...必定是,那么为什么在分别自然依止时不取唯作,只取气候食物住处?所以说"在非异熟非异熟法诸法中...只是方法显示而已"。如是等,以等字摄取"善法同生的无记法生起不是由依止缘"等。依止的同义词是亲依词,作了这样说"识的亲依是名色,名色的亲依是六处"等。因为在此说了识对名色、触色等和眼处等的依止性。
亲依止缘解释注释完成。
10. 前生缘解释注释
10.已显示的即是依方法显示,这是关联。如果是已显示的,为什么说"依残余方式作了教说"?所以说"因为未以自相显示"。因为在圣典中未以"缘取任何已前生法而生起任何心心所法,那些法对那些法以前生缘作缘"这样的自相显示。以及神变智,以和字应当视为也摄取死生智。因为它在以色法为所缘时,在十八中任何一个是所缘前生,因为所缘是现在。因为说"正死正生"。而且在天眼天耳智中完全无可说。
也由于另一个的不存在,即也由于所缘前生的不存在而不摄取将有结生的,这是关联。虽然有某些将有结生的所缘前生,但由于不清晰地作为所缘,所以如同不存在而说"也由于另一个的不存在"。因此说"如同对结生,由于不明显的所缘只是所缘性"。对将有推度的意识界,色等五所缘必定是前生缘,这是关联。这里"以及对意界"等应当在"对将有彼所缘"这词之前说,是以相反顺序写的。
前生缘解释注释完成。
11. 后生缘解释注释
11.依无余显示的前生显示,即依"对四等起三等起色身"这样无余地显示的前生缘生的显示。因为在此诸缘是欲界和色界异熟,在它们中欲界异熟是四等起色身的缘,不是其他的。因此说"但色界异熟不是食所生的缘",所以虽说"只对那个",也应当依适宜而了知义理。
后生缘解释注释完成。
12. 习行缘解释注释;

12. Pakārehi guṇitaṃ paguṇaṃ, bahukkhattuṃ pavattiyā bhāvitanti attho. Atisayena paguṇaṃ paguṇataraṃ, tatoyeva balavataraṃ. Tassa bhāvo, tena paguṇatarabalavatarabhāvena visiṭṭhaṃ visesappattaṃ. Svāyaṃ viseso vipāke natthīti āha ‘‘etena vipākābyākatato visesetī’’ti.

Āsevanapaccayaniddesavaṇṇanā niṭṭhitā.

13. Kammapaccayaniddesavaṇṇanā

13.Evaṃsabhāvāti kammapaccayena upakārakasabhāvā. Samatthatāti ānubhāvo. Tassāti vipākakkhandhakaṭattārūpasaṅkhātassa phalassa. Kammapaccayabhāvo vuttoti kammapaccayena paccayabhāvo vutto. Ekavokāre rūpampīti ekavokārepi rūpaṃ na janeti, pageva catuvokāreti attho.

Kammapaccayaniddesavaṇṇanā niṭṭhitā.

14. Vipākapaccayaniddesavaṇṇanā

14. Yathā hi rūpabhave saññīnaṃ taṃnibbattitapuññābhisaṅkhāreneva rūpuppatti, evaṃ asaññīnampīti tattha kāmāvacarakammunā yathā vipākānurūpānaṃ paccayo honto kesañciyeva hoti, na sabbesaṃ, katthaciyeva hoti, na sabbattha, na evaṃ vipākānanti āha ‘‘ekantenā’’ti. Tesaṃ vasenāti tesaṃ vipākapaccayalābhīnaṃ vipākakkhandhānaṃ vasena. Na hītiādinā ‘‘ekantenā’’ti vuttamatthaṃ byatirekato vibhāveti. Bhūmidvayavipākoti kāmāvacararūpāvacaravipāko āruppe rūpassa na hi paccayoti yojanā.

Vipākapaccayaniddesavaṇṇanā niṭṭhitā.

15. Āhārapaccayaniddesavaṇṇanā

15. Kevalāya ojāya ajjhoharaṇassa abhāvā ‘‘asitapītādivatthūhi saha ajjhoharitovā’’ti vuttaṃ. Khādanīyabhojanīyappabhede asite tāva kabaḷīkāratā hotu, pātabbādike pana kathanti āha ‘‘pātabba…pe… hontī’’ti. Yebhuyyavasena vā evaṃ vuttanti veditabbaṃ.

Anupālakoti upatthambhako. Cittasamuṭṭhānassa kāyassa āhārapaccayabhāvo kabaḷīkārāhārassa vicāretvā gahetabbo. Kasmāti ce? Ettha kāraṇamāha ‘‘na hī’’tiādinā. Sati hi paccayabhāve ‘‘cittasamuṭṭhāno kabaḷīkārāhāro cittasamuṭṭhānassa kāyassa āhārapaccayena paccayo’’tiādi vattabbaṃ siyā, na pana vuttaṃ, nocittasamuṭṭhānassa pana vuttaṃ. Tenāha ‘‘tividhopi…pe… vutto’’ti.

Āhārapaccayaniddesavaṇṇanā niṭṭhitā.

16. Indriyapaccayaniddesavaṇṇanā



我来 助您直译这段巴利文：
12.以诸种类修习成熟,即由多次转起而修习的意思。极度成熟称为更成熟,由此更有力。它的状态,以那个更成熟更有力的状态而特殊、达到殊胜。这个特殊性在异熟中没有,所以说"以此区别于异熟无记"。
习行缘解释注释完成。
13. 业缘解释注释
13.如是自性,即以业缘帮助的自性。能力,即威力。那个的,即所说异熟蕴和所造色的果的。说了业缘性,即说了以业缘作缘性。在一蕴中色也,即在一蕴中也不生色,何况四蕴,这是意思。
业缘解释注释完成。
14. 异熟缘解释注释
14.如同在色界中有想者由彼所生的福行而生色,如是无想者也是,在那里以欲界业如何对随顺异熟的作缘时对某些才是,不是对一切,在某处才是,不是在一切处,异熟不是如此,所以说"必定"。依它们,即依那些得异熟缘的异熟蕴。"因为不"等以反面显明"必定"所说的义理。二地异熟,即欲界色界异熟在无色界不是色的缘,这是关联。
异熟缘解释注释完成。
15. 食缘解释注释
15.由于单独的食素没有吞咽,所以说"或与所食所饮等物一起吞咽"。在可咀嚼可食用的差别中,首先在所食中成为段食可以,但在可饮等中如何?所以说"可饮...成为"。或者应当了知依多数而如是说。
维持的,即支持的。应当思察而取段食对心生身的食缘性。为什么?对此说了理由以"因为不"等。因为如果有缘性,应当说"心生段食对心生身以食缘作缘"等,但未说,而说了对非心生。因此说"三种也...说"。
食缘解释注释完成。
16. 根缘解释注释;

16. ‘‘Missakattā’’ti idaṃ indriyatāya rūpārūpajīvitindriyānaṃ ekajjhaṃ katvā desitataṃ sandhāya vuttaṃ, tasmā missakattāti rūpajīvitindriyamissakattāti attho. Jīvitindriyanti arūpajīvitindriyaṃ. Na sabbena sabbaṃ vajjitabbanti yathā pañhāpucchake arūpajīvitindriyaṃ missakattā na gahitaṃ, na evamidha arūpajīvitindriyaṃ aggahitanti attho.

Arūpānaṃ cakkhuviññāṇādīnaṃ paccayantarāpekkhāni āvajjanārammaṇādiaññapaccayasāpekkhāni indriyapaccayā siyuṃ cakkhādīnaṃ rūpārūpānaṃ aññamaññaṃ kadācipi avinibbhuttabhāvassa abhāvato, paccayantarasamodhānāpekkhatāya ca. Yo pana nirapekkhoti yathā cakkhādīni paccayantaresu sāpekkhāni, evaṃ sāpekkho ahutvā yo tattha nirapekkho indriyapaccayo hoti avinibbhuttadhammānaṃ yathā duvidhampi jīvitindriyaṃ, so attano…pe… natthīti yojanā. Avinibbhuttānaṃ tesampi liṅgādīnaṃ siyuṃ vinibbhuttānaṃ paccayuppannānaṃ indriyapaccayatābhāvassa adiṭṭhattā. Nanu cakkhādīnaṃ vinibbhuttānaṃ indriyapaccayabhāvo diṭṭhoti? Saccaṃ diṭṭho, na pana so samānajātiyāti dassento ‘‘na hī’’tiādimāha. Sati cevanti evaṃ vuttappakāre samānajātiyaṃyeva avinibbhuttassa indriyapaccayabhāve sati itthipurisindriyehi saddhiṃ. Sahayoge hi idaṃ karaṇavacanaṃ. Yadipi itthipurisindriyāni liṅgādīnaṃ kalalādikāle indriyapaccayataṃ na phareyyuṃ tesaṃ tadā abhāvato. Ye pana rūpadhammā tadā santi, tehi avinibbhuttāva, tesaṃ kasmā na pharantīti āha ‘‘aññesaṃ panā’’tiādi. Abījabhāvato animittabhāvato. Tadanurūpānanti kalalādiavatthānurūpānaṃ atthitaṃ icchanti, yato ‘‘itthī, puriso’’ti pakativibhāgo viññāyatīti tesaṃ adhippāyo.

Kusalajātiyanti niddhāraṇe bhummaṃ. Ye pana ‘‘kusalajātika’’nti paṭhanti, tesaṃ paccattekavacanaṃ. Visuṃ ekajāti vā bhūmi vā na hoti tadekadesabhāvato. Hetuādīsupīti ādi-saddena ‘‘akusalāhāresupi eseva nayo’’ti evamādikaṃ saṅgaṇhāti. Esa nayoti yvāyaṃ ‘‘bhūmivasena vuttesū’’tiādinā arūpe alabbhamānassa indriyapaccayassa aṭṭhapane atthanayo vutto, esa nayo yojetabboti. Tathā apariyāpannakusalahetu, tathā akusalahetūti etthāpi paṭhamāpariyāpannakusalahetu domanassasahagatākusalahetu ca visuṃ ekajāti bhūmi vā na hontīti āruppe alabbhamānāpi visuṃ na ṭhapitāti yojetabbo. Esa nayo ‘‘akusalāhāresupi eseva nayo’’ti evamādīsu.


我来帮您直译这段巴利文：
16"由于混合",这是指依根性而把色无色命根合为一起而教说,所以"由于混合"即由于与色命根混合的意思。命根,即无色命根。不应当完全排除,即如同在问题询问中由于混合而不取无色命根,不是如此在这里不取无色命根,这是意思。
无色的眼识等期待其他缘,期待转向所缘等其他缘的诸根缘,眼等色无色应当是由于在任何时候也没有不可分离性,以及期待其他缘的集合。但是什么是不期待的,即如同眼等是期待其他缘的,如是不成为期待的,什么在那里是不期待的根缘对不可分离诸法,如同两种命根,它对自己...没有,这是关联。对那些不可分离的性相等也应当是,因为未见到对可分离的缘生法没有根缘性。难道没有见到眼等可分离的根缘性吗?确实已见到,但那不是同类的,为了显示这点而说"因为不"等。如果正是,即在如是所说种类的唯同类中有不可分离的根缘性时与女男根一起。因为这是在共同中的具格。虽然女男根在羯罗蓝等时不遍及性相等的根缘性,因为它们那时不存在。但是那时存在的色法,是不可分离的,为什么不遍及它们?所以说"但其他的"等。由于无种子性由于无相性。随顺那个的,即欲求羯罗蓝等位随顺的存在,由此了知"女、男"的自性差别,这是他们的意趣。
在善类中,是分别的处格。但是那些读为"善类的"的,他们的是主格单数。不是别的一类或一地,因为是它的一部分。在因等中也,以等字摄取"在不善食等中也是这个方法"等。这个方法,即这个在"在依地所说"等中所说的在无色不得的根缘不安立的义理方法,这个方法应当配合。如是不摄入善因,如是不善因,在此也初不摄入善因和俱忧不善因不是别的一类或一地,所以虽然在无色不得也不别立,这样应当配合。这个方法在"在不善食等中也是这个方法"等中也是如此。


Sati sahajātapaccayatte uppādakkhaṇepi indriyapaccayatā siyāti katvā vuttaṃ ‘‘sahajātapaccayattābhāvaṃ sandhāyā’’ti. Vuttañhi ‘‘uppajjamāno saha uppajjamānabhāvena upakārako dhammo sahajātapaccayo’’ti (paṭṭhā. aṭṭha. paccayuddesavaṇṇanā). Tassa pana sahajātapaccayattābhāvo yadipi aṭṭhakathāyaṃ ‘‘sahajātapaccayatā pana tassa natthī’’ti sarūpeneva dassito, tathāpi taṃ ananujānanto ‘‘uppāda…pe… nivāretu’’nti vatvā ‘‘vakkhatī’’tiādinā tamatthaṃ samattheti. Kammapaccayasadisanti hi etena tassa uppādakkhaṇe paccayabhāvo pakāsito. Pavattecāti ca-saddena paṭisandhiyañca kaṭattārūpassa rūpajīvitindriyato añño indriyapaccayo na hi atthīti yojanā. Paṭiccavārādayo sampayuttavārapariyosānā cha vārā uppādakkhaṇameva gahetvā pavattā ‘‘kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjati hetupaccayā’’tiādinā, na ṭhitikkhaṇanti adhippāyo. Evañca katvāti uppādakkhaṇameva gahetvā pavattattā. Etesūti yathāvuttesu chasu vāresu. Keci pana ‘‘rūpajīvitindriyassa anupālanaṃ uppādakkhaṇe na pākaṭaṃ balavañca yathā ṭhitikkhaṇe pacchājātādipaccayalābhato thirabhāvappattiyāssa taṃ pākaṭaṃ balavañca, tasmā ‘ṭhitikkhaṇe’ti vutta’’nti vadanti.

Indriyapaccayaniddesavaṇṇanā niṭṭhitā.

17. Jhānapaccayaniddesavaṇṇanā



我来帮您直译这段巴利文：
作了"如果有俱生缘性,在生起刹那也应当有根缘性"而说"依俱生缘性的不存在"。因为说"生起时以同生性帮助的法是俱生缘"。但是它的俱生缘性的不存在,虽然在注释中以"但它没有俱生缘性"这样的自相显示,然而他不同意它而说"生起...防止",以"将说"等证成那个义理。因为"如同业缘"以此显示它在生起刹那的缘性。在转起中也,以也字关联在结生中也对所造色,除了色命根外确实没有其他根缘。缘起章等到相应章为止的六章只取生起刹那而转起,以"缘善法而善法以因缘生起"等,不是住位刹那,这是意趣。如是作了,即由于只取生起刹那而转起。在这些中,即在如上所说的六章中。但有些人说"色命根的维持在生起刹那不明显且不强,如同在住位刹那由于得后生等缘而达到坚固性时它明显且强,所以说'在住位刹那'"。
根缘解释注释完成。
17. 禅缘解释注释;

17.Somanassadomanassasaṅkhātānīti somanassadomanassapariyāyena vuttāni, jhānaṅgabhāvavisesanato vā somanassadomanassabhūtāneva sukhadukkhāni jhānaṅgāni, na itarasukhadukkhānīti jhānaṅgabhūtānaṃyeva sukhadukkhānaṃ jhānaṅgabhāvadassanatthaṃ somanassadomanassaggahaṇaṃ kataṃ. Idāni yathāvuttameva ‘‘dvipañcaviññāṇesū’’tiādinā vitthārato vibhāveti, taṃ suviññeyyameva. Tenāti visesanabhūtena somanassadomanassaggahaṇena.

Abhinipātamattattāti ārammaṇakaraṇamattabhāvato. Cintanāpavattiyā upanijjhāyanapavattiyā. Yathāvutteneva kāraṇenāti ‘‘upanijjhānākārassa abhāvato’’ti etena kāraṇena. Pubbetiādito. Cattāri aṅgāni vajjitānīti sattasu aṅgesu dassiyamānesu cattāri aṅgāni vajjitāni. Aṭṭhakathā hesāti lesena apakāsetabbatāya kāraṇamāha. Tīsupi ekameva vattabbaṃ siyā, taṃsamānalakkhaṇatāya itaresaṃ tiṇṇampi gahaṇaṃ hotīti. Tiṇṇaṃ pana vacanenāti upekkhāsukhadukkhānaṃ ajhānaṅgatādassanatthena vacanena. Tato upekkhādito aññassa dhammassa cittekaggatāya jhānaṅganti uddhaṭabhāvo āpajjati ajhānaṅgesu aggahitattā. Yathāvuttakāraṇatoti ‘‘upanijjhānākārassa abhāvato’’ti vuttakāraṇato aññena kāraṇena anuddhaṭabhāvo vā āpajjati anupanijjhāyanasabhāvehi saddhiṃ aggahitattā upanijjhāyanākārabhāvato aññeneva kāraṇena cittekaggatāya pāḷiyaṃ anuddhaṭabhāvo āpajjati. Taṃdosapariharaṇatthanti yathāvuttadosavinimocanatthaṃ.

Yepanātiādi padakāramattadassanaṃ. Somanassādīhīti somanassadomanassajhānaṅgupekkhāhi. Avibhūtabhāvo upekkhanaṃ. Upekkhā hi avibhūtakiccā vuttā. Samānānaṃ kesaṃ? Sukhādīnaṃ, kehi? Somanassādīhi, kathaṃ? Sukha…pe… yuttatāti yojanā. Na cittekaggatāyāti sukhādīhi, tadaññehi abhiniropanādīhi ca anindriyakiccatāya ca anupanijjhāyanakiccatāya ca asamānatāya pañcaviññāṇesu cittekaggatāya jhānaṅganti anuddhaṭabhāve kāraṇaṃ na vattabbanti. Sāti cittekaggatā. Etthāti ‘‘upekkhāsukhadukkhānī’’ti etasmiṃ aṭṭhakathāvacane na gahitā. Vicikicchāyuttamanodhātuādīsūti vicikicchāsampayuttacitte manodhātuyā sampaṭicchanādīsu ca. Tassāpi cittekaggatāyapi.

Jhānapaccayaniddesavaṇṇanā niṭṭhitā.

18. Maggapaccayaniddesavaṇṇanā



我来帮您直译这段巴利文：
17.所说的喜忧,即以喜忧的同义词所说的,或由于特定为禅支性,只有成为喜忧的乐苦是禅支,不是其他乐苦,为了显示只有成为禅支的乐苦的禅支性而作了喜忧的摄取。现在以"在二五识中"等广泛地显明如上所说的,那是很容易了解的。以那个,即以作为特定的喜忧摄取。
由于只是撞击,即由于只是作所缘性。思维的转起,即近于观察的转起。以如上所说的理由,即以"由于没有近于观察的行相"这个理由。前,即最初。舍弃四支,即在显示七支中舍弃四支。因为这是注释,说了以方便不应显示的理由。在三中也应当只说一个,由于与它相同相而有其他三个的摄取。但以说三,即以显示舍乐苦的非禅支性的说法。由此从舍等之外的其他法的一境性成为禅支的被提出性成就,因为在非禅支中未摄取。或者由于如上所说的理由,即从"由于没有近于观察的行相"所说的理由,由于其他理由而有未被提出性成就,因为与非近于观察自性一起未摄取,由于近于观察行相性之外的其他理由,一境性在圣典中成就未被提出性。为了避除那个过失,即为了除去如上所说的过失。
但是那些等是只显示词作。以喜等,即以喜忧禅支舍。不明显性是平等观。因为说舍是不明显作用。什么是相同的?乐等,以什么?以喜等,如何?乐...适合性,这是关联。不是一境性,即由于与乐等、与那个之外的寻等不是根作用性和非近于观察作用性的不相同性,在五识中一境性成为禅支的未被提出性中不应说理由。它,即一境性。在此中,即在"舍乐苦"这个注释语中未摄取。在俱疑意界等中,即在与疑相应心、意界、领受等中。也是它的,即也是一境性的。
禅缘解释注释完成。
18. 道缘解释注释

18.Duvidhampi saṅkappanti sammāsaṅkappo micchāsaṅkappoti ca evaṃ anavajjasāvajjabhedena duvidhampi. Vīriyaṃ samādhinti etthāpi eseva nayo. Saṅgaṇhitvā vitakkādibhāvasāmaññena saha gahetvā, ekekameva katvā gahetvāti attho. Tehi micchāvācākammantājīvehi. Idhāti imasmiṃ maggapaccayaniddese labbhamānāni ca maggapaccayabhāvato, ca-saddena alabbhamānāni ca maggapaccayattābhāvā. Yadi evaṃ kasmā vuttānīti āha ‘‘maggaṅgavacanasāmaññenā’’ti. Evaṃ pariyāyaniddeso idha kimatthiyoti codanaṃ sandhāyāha ‘‘evañhi suttavohāropi dassito hotī’’ti. Evaṃ pana dassentenāti paramatthato amaggaṅgānipi sutte maggaṅgavohārasiddhiyā idha maggaṅgehi saha dassentena. Uddharitvāti paduddhāraṃ katvā. Idāni micchāvācādīhi saddhiṃ dvādasaṅgāni na dassetabbāni, kasmāti ceti āha ‘‘na hi pāḷiyaṃ…pe… vattabbo’’ti. Tappaṭipakkhabhāvatoyeva micchāmaggaṅgāni, na micchādiṭṭhiādayo viya sabhāvatoti adhippāyo.

Pariyāyanippariyāyamaggaṅgadassanatthepi atthavacane evaṃ na vattabbamevāti dassento ‘‘pariyāya…pe… adhikaraṇānī’’ti āha. Tassattho – yathā ‘‘aññabhāgiyassa adhikaraṇassā’’ti ettha pāḷigataadhikaraṇasaddapatirūpako añño adhikaraṇasaddo pāḷigatatadaññasādhāraṇatāya ubhayapadattho uddhaṭo ‘‘adhikaraṇaṃ nāma cattāri adhikaraṇānī’’ti, evamidhāpi nippariyāyaṃ itarañca maggaṅgaṃ dassetukāmena pāḷigatatadaññasādhāraṇo maggaṅgasaddo uddharitabbo siyā, tathā na katanti. Tasmāti yasmā pāḷigatoyeva maggaṅgasaddo uddhaṭo, na tadaññasādhāraṇo, na ca atthuddhāramukhena adhippetattho niyamito, tasmā. Tesūti ahetukacittuppādesu. ‘‘Sammādiṭṭhi…pe… samādhayo’’ti ettha saṅkappavāyāmasamādhayo sammāmicchāsaddehi visesetvā vuttāti āha ‘‘sammādiṭṭhiādayo yathāvuttā santī’’ti. Saṅkappavāyāmasamādhippattā pana tattha keci santiyevāti. Atha vā sammādiṭṭhiādayoti vuttappakāre sammādiṭṭhiādike anavasese sandhāya vuttaṃ. Tenāha ‘‘yathāvuttā’’ti. Uppattiṭṭhānaniyamanatthattā na visesanatthattāti adhippāyo.

Maggapaccayaniddesavaṇṇanā niṭṭhitā.

20. Vippayuttapaccayaniddesavaṇṇanā

20.Sampayogāsaṅkāvatthubhūtoti sampayogāsaṅkāya adhiṭṭhānabhūto. Tenāha aṭṭhakathāyaṃ ‘‘arūpino hi khandhā cakkhādīnaṃ vatthūnaṃ abbhantarato nikkhamantā viya uppajjantī’’ti.

Vippayuttapaccayaniddesavaṇṇanā niṭṭhitā.

21. Atthipaccayaniddesavaṇṇanā



我来帮您直译这段巴利文：
18.两种思惟,即正思惟和邪思惟,如是以无过失和有过失的差别而有两种。精进、定,在此也是这个方法。摄取,即以寻等性的共同而一起取,即作为一一个而取的意思。以它们,即以邪语业命。在此,即在这个道缘解释中可得的和由于道缘性,以和字也是不可得的由于非道缘性。如果如此为什么说?所以说"以道支说的共同性"。如是方便解释在此有什么义利?对于这个诘问而说"因为如是也显示了经典用语"。但是如是显示,即由于在胜义上非道支在经中成就道支用语而与此道支一起显示。提出,即作词的提出。现在不应当与邪语等一起显示十二支,为什么?所以说"因为在圣典中...应当说"。由于正是对治性而成为邪道支,不像邪见等是由于自性,这是意趣。
为了显示在方便和非方便道支显示的义说中也不应当如是说而说"方便...诤事"。它的义理是 - 如同在"另一部分的诤事"中在这里圣典中诤事词的相似的其他诤事词由于圣典中那个与其他共通性而提出两者词义"诤事即四诤事",如是在此也为了显示非方便和其他道支,应当提出圣典中那个与其他共通的道支词,但不是如此作。因此,即因为只提出圣典中的道支词,不是与那个其他共通的,而且不是依义提出门而确定所意趣的义理,所以。在它们中,即在无因心生起中。在"正见...定"中由于以正邪词特定而说思惟精进定,所以说"如上所说的正见等存在"。但是得到思惟精进定的在那里有某些确实存在。或者正见等,即依如所说类的正见等无余而说。因此说"如上所说的"。由于是生起处确定的意思不是特定的意思,这是意趣。
道缘解释注释完成。
20. 不相应缘解释注释
20.成为相应疑处的,即成为相应疑的住立。因此在注释中说"因为无色蕴好像从眼等诸依处的内部出来而生起"。
不相应缘解释注释完成。
21. 有缘解释注释

21. Yasmiṃ sati yaṃ hoti, asati ca na hoti, so tassa paccayoti yadidaṃ samāsato paccayalakkhaṇaṃ yaṃ sandhāya sutte vuttaṃ ‘‘imasmiṃ sati idaṃ hoti, imasmiṃ asati idaṃ na hotī’’ti, tayidaṃ atthipaccaye yojetvā dassento ‘‘yo hī’’tiādiṃ vatvā ayañca nayo nibbāne na labbhati, tasmā nibbānaṃ atthipaccayabhāvena na uddhaṭanti dassetuṃ ‘‘nibbānañca…pe… upakārakaṃ hotī’’ti āha. Tena paccayadhammānaṃ paccayabhāvo visesato byatirekamukhena pākaṭo hotīti dasseti. Natthibhāvopakārakatāviruddhoti natthipaccayabhāvaviruddho. Vigatāvigatapaccayā viya hi aññamaññaṃ ujupaccanīkabhāvena ṭhitā natthiatthipaccayā. Na nibbānaṃ atthipaccayo natthibhāvopakārakatāavirodhato. Ye hi atthipaccayadhammā, te natthibhāvopakārakatāviruddhā eva diṭṭhāti adhippāyo.

Sati ca uppannatteti sambandho. Yesaṃ paccayā honti āhārindriyāti yojanā. Ekatoti saha. Sahajātādipaccayattābhāvatoti sahajātapurejātapacchājātapaccayattābhāvato. Tadabhāvoti sahajātādipaccayattābhāvo. Etesanti atthipaccayatāvasena pavattamānānaṃ āhārindriyānaṃ. Dhammasabhāvavasenāti dhammatāvasena. Dhammatā hesā, yadidaṃ paccayuppannehi saha puretaraṃ pacchā ca labbhamānā āhārindriyā tesaṃ atthipaccayā honti, na sahajātādipaccayāti. Yathā vā cakkhādidvārānaṃ rūpādiārammaṇānaṃ satipi niyatavuttitāya dvārārammaṇato viññāṇassa chabbidhabhāve ārammaṇamanāmasitvā, dvārato dvāramanāmasitvā ārammaṇato chabbidhatā vuccati, evamidhāpi āhārindriyānaṃ paccayuppannehi satipi sahajātādibhāve arūpakkhandhādivasena sahajātādibhedabhinnassa atthipaccayassa dassitattā pañhāvāre āhārindriyānaṃ vasena āgate catutthapañcamakoṭṭhāsabhūte atthipaccayavisese sahajātādibhedaṃ āmasituṃ na labbhatīti dassetuṃ aṭṭhakathāyaṃ ‘‘āhāro indriyañca sahajātādibhedaṃ na labhatī’’ti vuttaṃ, na pana āhārindriyesu sahajātādibhāvassa abhāvato. Evampettha attho daṭṭhabbo.

Atthipaccayaniddesavaṇṇanā niṭṭhitā.

22-23-24. Natthivigataavigatapaccayaniddesavaṇṇanā

22-

我来帮您直译这段巴利文：
21.若有此则有彼,若无此则无彼,彼是此的缘,这是简要的缘相,依此在经中说"此有则彼有,此无则彼无",为了显示把这个配合在有缘中而说"因为谁"等,这个方法在涅槃中不得,所以涅槃不以有缘性提出,为了显示这点而说"涅槃...帮助"。由此显示诸缘法的缘性特别以反面门而明显。与无性帮助相违的,即与无缘性相违的。因为如同无有不无有缘,无有缘是以互相直接对立性而住立的。涅槃不是有缘,因为与无性帮助不相违。因为凡是有缘法,都见到它们必定与无性帮助相违,这是意趣。
而且在有和已生中,这是关联。什么是食根的诸缘,这是关联。一起,即俱。由于没有俱生等缘性,即由于没有俱生前生后生缘性。它的不存在,即俱生等缘性的不存在。这些的,即依有缘性而转起的食根的。依法自性,即依法性。因为这是法性,即食根与缘生法一起在前后得到时是它们的有缘,不是俱生等缘。或者如同虽然眼等门和色等所缘由于确定转起性而有六种识从门所缘,不说所缘而从门,不说门而从所缘说六种性,如是在此也虽然食根与缘生法有俱生等性,因为显示依无色蕴等而依俱生等差别分别的有缘,所以在问分中依食根而来的第四第五部分成为的有缘差别不得说俱生等差别,为了显示这点在注释中说"食和根不得俱生等差别",不是由于在食根中没有俱生等性。如是在此应当见到义理。
有缘解释注释完成。
22-23-24. 无有、离去、不离去缘解释注释
22-

23.Etthāti natthipaccaye. Nānanti nānattaṃ. Etenāti anantarapaccayato natthipaccayassa visesamattadīpanena ‘‘paccayalakkhaṇameva hettha nāna’’nti iminā vacanena. Atthoti dhammo. Byañjanasaṅgahiteti ‘‘natthipaccayo vigatapaccayo’’ti evamādibyañjanena saṅgahite. Paccayalakkhaṇamatteti ettha pavattiokāsadānena upakārakā arūpadhammā, vigatabhāvena upakārakāti evamādike paccayānaṃ lakkhaṇamatte.

Natthivigataavigatapaccayaniddesavaṇṇanā niṭṭhitā.

Paccayaniddesavaṇṇanā niṭṭhitā.

Paccayaniddesapakiṇṇakavinicchayakathāvaṇṇanā

Ādimapāṭhoti purimapāṭho. Tathā ca satīti dosassapi sattarasahi paccayehi paccayabhāve sati. Adhipatipaccayabhāvopissa anuññāto hotīti āha ‘‘dosassapi garukaraṇaṃ pāḷiyaṃ vattabbaṃ siyā’’ti. ‘‘Sesāna’’nti vacaneneva nivāritoti kadāci āsaṅkeyyāti taṃnivattanatthamāha ‘‘na ca sesāna’’ntiādi. Purejātādīhīti purejātakammāhārajhānindriyamaggavipākapaccayehi. Tannivāraṇatthanti tassa yathāvuttadosassa nivāraṇatthaṃ. Visuñca aggahetvāti lobhamohā vipākapaccayāpi na honti, tathā dosoti evaṃ visuñca aggahetvā. Phoṭṭhabbāyatanaṃ kāyaviññāṇadhātuyā ārammaṇādipaccayo hontaṃyeva pathavīādisabhāvattā attanā sahajātānaṃ sahajātādipaccayā hontiyevāti vuttaṃ ‘‘phoṭṭhabbāyatanassa sahajātādipaccayabhāvaṃ dassetī’’ti. ‘‘Sabbadhammāna’’nti ‘‘sabbe dhammā manoviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ ārammaṇapaccayena paccayo’’ti ettha vutte sabbadhamme sandhāyāha ‘‘sabbadhammānaṃ yathāyogaṃ hetādipaccayabhāvaṃ dassetī’’ti. Na hi etaṃ…pe… bhāvadassanaṃ, atha kho ekadhammassa anekapaccayabhāvadassanaṃ, tasmā ‘‘etena phoṭṭhabbāyatanassā’’tiādi vuttanti adhippāyo. Rūpādīnanti rūpāyatanādīnaṃ.

Bhedāti visesā. Bhedaṃ anāmasitvāti cakkhuviññāṇadhātuādivisesaṃ aggahetvā. Te evāti yathāvuttavisesānaṃ sāmaññabhūte khandhe eva. Yaṃ sandhāya ‘‘evaṃ na sakkā vattu’’nti vuttaṃ, taṃ vibhāvetuṃ ‘‘na hī’’tiādi vuttaṃ. Paṭṭhānasaṃvaṇṇanā hesāti etena sutte vuttapariyāyamaggabhāvenettha na sakkā micchāvācādīnaṃ maggapaccayaṃ vattunti dasseti. Sesapaccayabhāvoti maggapaccayaṃ ṭhapetvā yathāvuttehi sesehi aṭṭhārasahi paccayehi paccayabhāvo. Adhipatipaccayo na hotīti ārammaṇādhipatipaccayo na hoti. Tanti vicikicchaṃ. Tatthāti yathāvuttesu ahirikādīsu.

Dasadhā paccayā honti, puna tathā hadayavatthunti idaṃ atthamattavacanaṃ. Pāṭho pana ‘‘hadayavatthu tesañceva vippayuttassa ca vasena dasadhā paccayo hotī’’ti veditabbo. Rūpasaddagandharasāyatanamattamevāti idaṃ rūpādīnaṃ sahajātapaccayatāya viya nissayapaccayatāya ca abhāvato, purejātapaccayatāya ca bhāvato vuttaṃ. Etānīti yathāvuttāni rūpasaddagandharasārammaṇāni. Sabbātikkantapaccayāpekkhāti ‘‘ekadhammassa anekapaccayabhāvato’’ti etasmiṃ vicāre hetuādiatikkantapaccayāpekkhā etesaṃ rūpādīnaṃ apubbatā natthi, atha kho ārammaṇaārammaṇādhipatiārammaṇūpanissayapaccayāpekkhā. Na hi rūpādīni hetusahajātādhipatiādivasena paccayā hontīti. Tassāti rūpajīvitindriyassa purejātapaccayabhāvato apubbatā, tasmā taṃ ekūnavīsatividho paccayo hotīti vuttaṃ hoti. Sattadhā paccayabhāvo yojetabbo, na hi ojā purejātapaccayo na hotīti.


我来帮您直译这段巴利文：
23.在此中,即在无有缘中。不同,即差异。以此,即以从无间缘显示无有缘的仅差异,以"在此只是缘相不同"这个说法。义,即法。被词句摄取的,即以"无有缘离去缘"等如是的词句所摄取的。仅在缘相中,即在此中以给予转起处所而帮助的无色法,以离去性而帮助等如是的诸缘的仅相中。
无有、离去、不离去缘解释注释完成。
缘解释注释完成。
缘解释杂决择论注释
初文,即前文。如是的话,即在瞋也以十七缘作缘性时。它的增上缘性也被允许,所以说"瞋的尊重作用在圣典中应当说"。以"其余的"语而已被遮止,有时会怀疑,为了遮止它而说"而且不是其余的"等。以前生等,即以前生、业、食、禅、根、道、异熟诸缘。为了遮止它,即为了遮止如上所说的过失。不另外取,即贪痴也不是异熟缘,如是瞋也是,如是不另外取。触处对身识界成为所缘等缘时,由于是地等自性,对与自己俱生的必定成为俱生等缘,所以说"显示触处的俱生等缘性"。"一切法的",即关于在"一切法对意识界及其相应诸法以所缘缘作缘"中所说的一切法而说"显示一切法随应成为因等缘性"。因为这不是...性的显示,而是一法的多缘性的显示,所以说"以此触处的"等,这是意趣。色等的,即色处等的。
差别,即特性。不说差别,即不取眼识界等特性。它们就是,即是如上所说特性的共同性的蕴。为了显明依什么而说"如是不能说",所以说"因为不"等。因为这是发趣注释,以此显示在此依经中所说的方便道性不能说邪语等的道缘。其余缘性,即除了道缘外以如上所说的其余十八缘的缘性。不成为增上缘,即不成为所缘增上缘。它,即疑。在那里,即在如上所说的无惭等中。
十种缘,又如是心所依处,这是仅义说。但应当了知文句是"心所依处对它们和不相应的以十种成为缘"。只是色声香味处,这是由于色等没有如俱生缘那样的依止缘性,而有前生缘性而说的。这些,即如上所说的色声香味所缘。超越一切缘期待的,即在"由于一法的多缘性"这个思察中对因等超越缘的期待,这些色等没有无前性,而是所缘、所缘增上、所缘亲依止缘的期待。因为色等不以因、俱生、增上等方式成为缘。它的,即色命根由于前生缘性的无前性,所以说它成为十九种缘。应当配合七种缘性,因为食素不是不成为前生缘。


Atthoti vā hetuādidhammānaṃ sabhāvo veditabbo. So hi attano paccayuppannehi araṇīyato upagantabbato, ñāṇena vā ñātabbato ‘‘attho’’ti vuccati. Ākāroti tasseva pavattiākāro, yena attano paccayuppannānaṃ paccayabhāvaṃ upagacchatīti evamettha attho daṭṭhabbo. Taṃ pana vippayuttaṃ. ‘‘Sattahākārehī’’ti paṭhānassa kāraṇamāha ‘‘ukkaṭṭhaparicchedo hī’’tiādinā.

Yaṃ kammapaccayo…pe… daṭṭhabbaṃ āsevanakammapaccayānaṃ paccayuppannassa anantaraṭṭhānatāya. Sahajātampi hi anantaramevāti. Koci panetthāti ettha etasmiṃ pakatūpanissayasamudāye koci tadekadesabhūto kammasabhāvo pakatūpanissayoti attho. Tatthāti ‘‘yadidaṃ ārammaṇapurejāte panettha indriyavippayuttapaccayatā na labbhatī’’ti vuttaṃ, tasmiṃ, tasmiṃ vā ārammaṇapurejātaggahaṇe. Vatthussa vippayuttapaccayatā labbhatīti na vattabbā. Na hi ārammaṇabhūtaṃ vatthu vippayuttapaccayo hoti, atha kho nissayabhūtamevāti. Ito uttarīti ettha ‘‘ito’’ti idaṃ paccāmasanaṃ purejātaṃ vā sandhāya ārammaṇapurejātaṃ vā. Tattha paṭhamanayaṃ apekkhitvā vuttaṃ ‘‘purejātato paratopī’’ti. Tena kammādipaccayesupi vakkhamānesu labbhamānālabbhamānaṃ veditabbanti vuttaṃ hoti. Dutiyaṃ pana nayaṃ anapekkhitvā aṭṭhakathāyaṃ āgatavasena vuttaṃ ‘‘ito vā indriyavippayuttato’’ti, attanā vuttanayena pana ‘‘nissayindriyavippayuttato vā’’ti. Tattha vattabbaṃ sayamevāha ‘‘ārammaṇādhipatī’’tiādi. Kammādīsu labbhamānālabbhamānaṃ na vakkhati ‘‘ito uttarī’’tiādinā pageva atidesassa katattā, tasmā purimoyeva purejātatopīti vuttaatthoyeva adhippeto.

‘‘Maggapaccayataṃ avijahantovā’’ti iminā ca maggapaccayo vuttoti ‘‘maggavajjānaṃ navanna’’nti vuttaṃ pacchimapāṭhe, purimapāṭhe pana ‘‘maggapaccayataṃ avijahantovā’’ti vuttattā eva maggapaccayena saddhiṃ sahajātādipaccayā gahetabbāti ‘‘dasanna’’nti vuttaṃ. Tattha pacchimapāṭhe ‘‘ekādasahākārehī’’ti vattabbaṃ, purimapāṭhe ‘‘dvādasahī’’ti.

Samanantaraniruddhatāya ārammaṇabhāvena cāti vijjamānampi visesamanāmasitvā kevalaṃ samanantaraniruddhatāya ārammaṇabhāvena, na ca samanantaraniruddhatāārammaṇabhāvasāmaññenāti attho. ‘‘Iminā upāyenā’’ti paccayasabhāgatādassanena paccayavisabhāgatādassanena ca vuttaṃ padadvayaṃ ekajjhaṃ katvā paduddhāro katoti dassento ‘‘hetuādīnaṃ sahajātānaṃ…pe… yojetabbā’’ti āha. Hetuārammaṇādīnaṃ sahajātāsahajātabhāvena aññamaññavisabhāgatāti yojanā. Evamādināti ādi-saddena purejātānaṃ cakkhādīnaṃ rūpādīnañca purejātabhāvena sabhāgatā, pavattiyaṃ vatthukhandhādīnaṃ purejātapacchājātānaṃ purejātapacchājātabhāvena visabhāgatāti evamādīnampi saṅgaho daṭṭhabbo. Hetunahetuādibhāvatopi cettha yugaḷakato viññātabbo vinicchayo. Hetupaccayo hi hetubhāvena paccayo, itare tadaññabhāvena. Evamitaresupi yathārahaṃ yugaḷakato veditabbo.


我来帮您直译这段巴利文：
义,或者应当了知是因等法的自性。因为它由于被自己的缘生法所趋近,或由于应当被智所知,所以称为"义"。行相,即是它的转起行相,由此对自己的缘生法趋近缘性,如是在此应当见到义理。但是它是不相应的。说"以七行相"是发趣的,说"因为是最胜限定"等的理由。
什么业缘...应当见到,由于等流业缘的缘生是无间位性。因为俱生也正是无间。但是在此某个,即在此在这个自然亲依止集中某个成为它一部分的业自性是自然亲依止,这是义理。在那里,即说"但是在此在所缘前生中不得根不相应缘性",在那个中,或在那个所缘前生摄取中。所依的不相应缘性不应当说得到。因为成为所缘的所依不成为不相应缘,而只是成为依止的。从此更上,在此"从此"这个追指前生或所缘前生。在那里依第一方法而说"从前生之后也"。由此说在业等诸缘中将说的也应当了知可得不可得。但是不依第二方法而依注释中来的方式说"或从此根不相应",但依自己所说的方法"或从依止根不相应"。在那里应当说的他自己说"所缘增上"等。在业等中不会说可得不可得,因为以"从此更上"等已经作了引申,所以只是第一个以前生也的所说义而已是意趣。
以"或不舍道缘性"而说道缘,所以在后文说"除道的九个",但在前文因为说"或不舍道缘性"而应当与道缘一起取俱生等缘,所以说"十个"。在那里在后文应当说"以十一行相",在前文"以十二"。
由于等无间灭性和所缘性,即虽然存在特性但不说而仅由于等无间灭性和所缘性,而不是由于等无间灭性所缘性的共同性,这是义理。"以此方法"由于显示缘共性和缘异性而说两个词合为一起作词提出,为了显示这点而说"因等俱生的...应当配合"。因所缘等由于俱生非俱生性而互相异性,这是关联。以如是等,以等字应当见到摄取前生的眼等和色等由于前生性而共性,在转起中所依蕴等的前生后生由于前生后生性而异性等。而且在此也应当由因非因等性的双性了知决择。因为因缘以因性作缘,其他以那个其他性。如是在其他中也应当随应由双性了知。


Ubhayappadhānatāti jananopatthambhanappadhānatā. Ṭhānanti padassa atthavacanaṃ kāraṇabhāvoti vināpi bhāvapaccayaṃ bhāvapaccayassa attho ñāyatīti. Upanissayaṃ bhindantenāti anantarūpanissayapakatūpanissayavibhāgena vibhajantena. Tayopi upanissayā vattabbā upanissayavibhāgabhāvato. Upanissayaggahaṇameva kātabbaṃ sāmaññarūpena. Tatthāti evamavaṭṭhite anantarūpanissayapakatūpanissayoti bhindanaṃ vibhāgakaraṇaṃ yadi pakatūpanissayassa rūpānaṃ paccayattābhāvadassanatthaṃ, nanu ārammaṇūpanissayaanantarūpanissayāpi rūpānaṃ paccayā na hontiyevāti? Saccaṃ na honti, te pana dassitanayāti tadekadesena itarampi dassitameva hotīti imamatthaṃ dassento ‘‘ārammaṇaṃ…pe… daṭṭhabba’’nti āha. Taṃsamānagatikattāti tehi anantarādīhi samānagatikattā arūpānaṃyeva paccayabhāvato. Tanti purejātapaccayaṃ. Tatthāti anantarādīsu paṭhitvā.

Paccayaniddesapakiṇṇakavinicchayakathāvaṇṇanā niṭṭhitā.

Pucchāvāro



我来帮您直译这段巴利文：
两者为主,即生起和支持为主。处,即词的义说是因性,所以即使没有有缘,有缘的义理也能被了知。破分亲依止,即以无间亲依止和自然亲依止的分别而分别。三种亲依止应当说,由于是亲依止的分别。应当只作亲依止摄取,以共同相。在那里,即如是确定的无间亲依止和自然亲依止的破分即分别作,如果为了显示自然亲依止对色法没有缘性,难道所缘亲依止和无间亲依止也不是色法的缘吗?确实不是,但是它们是已显示的方法,所以以那个一部分而其他也已经显示,为了显示这个义理而说"所缘...应当见到"。由于与它同趣,即由于与那些无间等同趣而只对无色法成为缘性。它,即前生缘。在那里,即在读诵无间等中。
缘解释杂决择论注释完成。
问分;

1. Paccayānulomavaṇṇanā

Ekekaṃ tikaṃ dukañcāti kusalattikādīsu bāvīsatiyā tikesu hetudukādīsu sataṃ dukesu ekekaṃ tikaṃ dukañca. Na tikadukanti tulyayogīnaṃ na tikadukanti attho. Tikavisiṭṭhaṃ pana dukaṃ, dukavisiṭṭhañca tikaṃ, tikavisiṭṭhatikadukavisiṭṭhadukesu viya nissāya upari desanā pavattā evāti.

Ye kusalādidhamme paṭiccāti vuttā ‘‘kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjati hetupaccayā’’tiādīsu, te kusalādidhammā paṭiccatthaṃ pharantā hetuādipaccayaṭṭhaṃ sādhentā kusalādipaccayā cevāti attho. Tenevāhāti yasmā paccayadhammānaṃ paccayuppannesu paṭiccatthapharaṇaṃ ubhayesaṃ tesaṃ sahabhāve sati, nāññathā. Teneva kāraṇenāha ‘‘te ca kho sahajātāvā’’ti. Teti hetuādipaccayā. Tesu hi hetusahajātaaññamaññanissayādayo sahajātā, anantarasamanantarādayo asahajātā paccayā hontīti. Etehi dvīhi vārehi itaretaratthabodhanavasena pavattāya desanāya kiṃ sādhitaṃ hotīti āha ‘‘evañca niruttikosallaṃ janitaṃ hotī’’ti.

Tete pañhe uddharitvāti ‘‘siyā kusalo dhammo kusalassa dhammassa hetupaccayena paccayo’’tiādayo ye ye pañhā vissajjanaṃ labhanti, te te pañhe uddharitvā. Pamādalekhā esāti idaṃ ‘‘kusalo hetu hetusampayuttakānaṃ dhammāna’’nti likhitaṃ sandhāya vuttaṃ. Paṭiccasahajātavāresu sahajātapaccayo, paccayanissayavāresu nissayapaccayo, saṃsaṭṭhasampayuttavāresu sampayuttapaccayo ekantikoti katvā vuttoti āha ‘‘purimavāresu…pe… niyametvā’’ti. Tatthāti tesu purimavāresu chasu. Na viññāyanti sarūpato anuddhaṭattā. Evamādīhi pañhehi. Hetādipaccayapaccayuppannesūti hetuādīsu paccayadhammesu sampayuttakkhandhādibhedesu tesaṃ paccayuppannesu. Niddhāraṇe cetaṃ bhummaṃ. Hetādipaccayānaṃ nicchayābhāvatoti ‘‘ime nāma te hetuādayo paccayadhammā’’ti nicchayābhāvato sarūpato aniddhāritattā. Yathā hi nāma nānājaṭājaṭitaṃ gumbantaragatañca taṃsadisaṃ sarūpato adissamānaṃ idaṃ tanti na vinicchinīyati, evaṃ ñātuṃ icchitopi attho sarūpato aniddhārito nijjaṭo nigumbo ca nāma na hoti nicchayābhāvato, sarūpato pana tasmiṃ niddhārite tabbisayassa nicchayassa vasena puggalassa asambuddhabhāvāppattiyā so pañho nijjaṭo nigumbo ca nāma hotīti āha ‘‘nicchayābhāvato te pañhā nijjaṭā nigumbā ca katvā na vibhattā’’ti, ‘‘na koci pucchāsaṅgahito…pe… vibhattā’’ti ca. Tanti pañhāvissajjanaṃ sandhāya nijjaṭatā na vuttā, atha kho nicchayuppādananti adhippāyo.

Ṭhapanaṃ nāma idha vineyyasantāne patiṭṭhapanaṃ, taṃ pana tassa atthassa dīpanaṃ jotananti āha ‘‘pakāsitattā’’ti. Pakārehīti hetuādipaccayappakārehi, kusalādipaccayapaccayuppannappakārehi vā.

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1. 缘顺释注释
每一个三法和二法,即在善三法等二十二个三法中和因二法等一百个二法中的每一个三法和二法。不是三法二法,即相等配合的不是三法二法的意思。但是以三法为特的二法,和以二法为特的三法,如在以三法为特的三法二法和以二法为特的二法中一样,依止上面的教说而转起。
依止那些善等法,即在"依止善法,善法由因缘生起"等中所说的,那些善等法遍满依止义而成就因等缘义,成为善等缘,这是义理。因此说,即因为缘法对缘生法的依止义遍满是在两者俱有时,不是其他。因为这个理由而说"而且它们只是俱生的"。它们,即因等缘。因为在它们中因俱生相互依止等是俱生的,无间等无间等是非俱生的缘。由这两分依相互义理了知方式而转起的教说成就什么?所以说"如是而生起词义善巧"。
提出那些那些问,即"善法对善法以因缘作缘"等,那些那些得到解答的问而提出。这是错误书写,这是关于"善因对相应诸法"的书写而说的。在依止俱生分中俱生缘,在缘依止分中依止缘,在相杂相应分中相应缘是一定的,因此说而说"在前分中...确定"。在那里,即在那些前六分中。不了知,由于自性未提出。以如是等问。在因等缘缘生中,即在因等诸缘法中以相应蕴等差别的它们的诸缘生法中。这是离取的处格。由于因等缘的决定不存在,即由于"这些名为那些因等缘法"的决定不存在而未以自性确定。因为如同种种缠结缠绕和进入丛中的与它相似的由于自性不可见而不决定这是那个,如是即使想要了知的义理由于自性未确定而名为不离缠结不离丛,由于决定不存在,但在那个以自性确定时由于那个境的决定的力量而人达到不觉悟性,那个问名为离缠结离丛,所以说"由于决定不存在,那些问不作为离缠结离丛而分别",和"没有任何问摄取...分别"。它,即不是关于问答而说离缠结性,而是生起决定,这是意趣。
安立即是在此在所化相续中建立,但那是那个义理的显示照明,所以说"由于显明"。以诸行相,即以因等缘行相,或以善等缘缘生行相。
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34. Parikappanaṃ vidahananti katvā āha ‘‘parikappapucchāti vidhipucchā’’ti. Siyāti bhaveyyāti attho. Eso vidhi kiṃ atthīti etena ‘‘siyā’’ti vidhimhi kiriyāpadaṃ. Pucchā pana vākyatthasiddhā veditabbā. Tameva hi vākyatthasiddhaṃ pucchaṃ dassetuṃ aṭṭhakathāyampi ‘‘kiṃ so kusalaṃ dhammaṃ paṭicca siyā’’ti vuttaṃ. Saṃpucchanaṃ parikappapucchāti tasmiṃ pakkhe hi kiriyāya padeneva pucchā vibhāvīyatīti vuttaṃ hotīti. ‘‘Siyā kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjeyya hetupaccayā’’ti ettha ‘‘kusalaṃ dhammaṃ paṭicca hetupaccayā’’ti ubhayamidaṃ paccayavacanaṃ, ‘‘kusalo dhammo uppajjeyyā’’ti paccayuppannavacanaṃ. Tesu paccayadhammassa paccayabhāve vibhāvite paccayuppannassa uppatti atthato vibhāvitāyeva hotīti paccayadhammova pucchitabbo. Tattha ca paccayadhammavisiṭṭho paṭiccattho vā pucchitabbo siyā paccayavisiṭṭho vāti duvidhā pucchitabbāyeva atthavikappā aṭṭhakathāyaṃ vuttā. Tesu paṭhamasmiṃ pucchā sadosāti dassento ‘‘yo kusalo dhammo uppajjeyyā’’tiādimāha. Tattha sabbapucchānaṃ pavattitoti kusalamūlādīnaṃ sattasattapucchānaṃ pavattanato, uppajjamānaṃ kusalaṃ. Tehi paccayehīti pacchājātavipākapaccayehi uppatti anuññātāti āpajjati, na ca taṃ yuttanti adhippāyo. Taṃtaṃpaccayāti tato tato yonisomanasikārādipaccayato. Bhavanamatthitā ettha na ca pucchitāti ‘‘kiṃ siyā’’ti vuttayojanāya dosamāha. Evañca katvāti uppattiyā eva pucchitattā.

Tatthāti ‘‘atha vā’’tiādinā vutte atthantare. Uppajjeyyāti uppattiṃ anujānitvāti ‘‘uppajjeyyā’’ti ettha vuttaṃ kusalapaccayaṃ uppattiṃ anujānitvā. Tassāti uppattiyā. Bhavanapucchananti hetupaccayā bhavanapucchanaṃ na yuttanti sambandho. Puna tassāti hetupaccayā uppattiyā. Bhavanapucchananti kevalaṃ bhavanapucchanaṃ. Tasmāti yasmā vuttanayena ubhayatthāpi uppattianujānanamukhena bhavanapucchanaṃ ayuttaṃ, tasmā. Anujānanañca aṭṭhakathāyaṃ vutte atthavikappadvaye atthato āpannaṃ, taṃ ananujānanto āha ‘‘ananujānitvāvā’’tiādi. Saṃpucchanamevāti iminā saṃpucchane ‘‘uppajjeyyā’’ti idaṃ kiriyāpadanti dasseti. Yadi evaṃ ‘‘siyā’’ti idaṃ kathanti āha ‘‘siyāti…pe… pucchatī’’ti. Ayaṃ nayoti ‘‘siyā’’tiādinā anantaravutto atthanayo. Na viññāyati anāmaṭṭhavisesattā. Dvepi pucchāti sambhavanapucchā tabbisesapucchā cāti duvidhāpi pucchā ekāyeva pucchā saṃpucchanabhāvato ekādhikaraṇabhāvato ca.

Gamanussukkavacananti gamanassa ussukkavacanaṃ. Gamanakiriyāya yathā attano kattā upari kattabbakiriyāya yogyarūpo hoti, evameva ṭhānaṃ gamanussukkanaṃ tassa bodhanaṃ vacanaṃ. Evaṃbhūtā ca kiriyā yasmā atthato kiriyantarāpekkhā nāma hoti, tasmā vuttaṃ ‘‘gamanassa…pe… attho’’ti. Kathaṃ panetasmiṃ sahajātapaccayapaṭṭhāne paṭiccavāre paṭiccasaddassa pacchimakālakiriyāpekkhatāti codanaṃ manasi katvā āha ‘‘yadipī’’tiādi. Tenetaṃ dasseti ‘‘asatipi paṭiayanuppajjanānaṃ kālabhede aññatra hetuphalesu dissamānaṃ purimapacchimakālataṃ hetuphalatāsāmaññato idhāpi samāropetvā ruḷhīvasena purimapacchimakālavohāro kato’’ti. Tenāha ‘‘gahaṇappavattiākāravasena…pe… daṭṭhabbo’’ti. Tattha attapaṭilābho uppādoti attho.


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34.安立规定而说"假设问即是规定问"。应当是,即可能是的意思。这个规定是什么存在,以此"应当是"在规定中是动词。但是问应当了知是句义成就。因为为了显示那个句义成就的问,在注释中也说"依止善法它应当是什么"。假设问即是询问,因为在那个分中以动词而已显示问,如是而说。"依止善法,善法由因缘应当生起"在此中"依止善法由因缘"这两者是缘说,"善法应当生起"是缘生说。在它们中在显示缘法的缘性时,缘生的生起以义而已显示,所以只应当问缘法。在那里而且应当问以缘法为特的依止义或以缘为特的,如是在注释中说两种应当问的义分别。在它们中为了显示在第一个问有过失而说"那个善法应当生起"等。在那里一切问的转起,即由于善根等七七问的转起,正在生起的善。以那些缘,即允许以后生异熟缘生起而成就,而不应当,这是意趣。从那那缘,即从那那如理作意等缘。有性在此而且不问,说"是什么应当是"的配合的过失。如是作,即由于只问生起。
在那里,即在"或者"等所说的其他义中。应当生起,即允许生起,在"应当生起"在此中说允许善缘生起。它的,即生起的。有性问,即由因缘的有性问不应当,这是关联。又它的,即由因缘生起的。有性问,即仅仅有性问。因此,即因为依所说方法在两处也依允许生起门而有性问不应当,所以。而且允许在注释中所说的两种义分别中以义而得,不允许它而说"或不允许"等。只是询问,以此显示在询问中"应当生起"这是动词。如果如此"应当是"这个如何?所以说"以应当是等问"。这个方法,即以"应当是"等刚才所说的义理方法。不了知,由于未说及特性。两个问,即可能性问和它的特性问两种问是一个问,由于是询问性和一基性。
去的热心说,即去的热心的说。如同去作用的自己的作者对上面应当作的作用成为适当相,如是住立去热心它的觉悟说。如是状态的作用因为以义而名为期待其他作用,所以说"去的...义"。但是如何在这个俱生缘发趣中在依止分中依止词期待后时作用?考虑这个诘问而说"虽然"等。以此显示这个"虽然没有依止和生起的时差别,在因果之外所见的前后时性,依因果性共同而在此也当作而依惯用依前后时用语"。所以说"依取得转起行相...应当见到"。在那里自己获得即生起,这是义理。


Gamananti ‘‘paṭiccā’’ti ettha labbhamānaṃ ayanakiriyaṃ pariyāyantarenāha. Sā panatthato pavatti, pavatti ca dhammānaṃ yathāpaccayaṃ uppattiyeva. Sabhāvadhammānañhi uppattiyaṃ loke sabbo kiriyākārakavohāro, tasmā ‘‘paṭiccā’’ti ettha labbhamānaṃ yaṃ paṭiayanaṃ paṭigamanaṃ atthato paṭiuppajjamānaṃ, tañca gacchantādiapekkhāya hotīti āha ‘‘gacchantassa paṭigamanaṃ, uppajjantassa paṭiuppajjana’’nti. Tayidaṃ gamanapaṭigamanaṃ, uppajjanapaṭiuppajjanaṃ samānakiriyā. Kathaṃ? Yasmā paṭikaraṇaṃ paṭisaddattho. Tasmāti yasmā sahajātapaccayabhūtassa uppajjantassa paṭiuppajjanaṃ ‘‘paṭicca uppajjatī’’ti ettha attho, tasmā. Tadāyattuppattiyāti sahayoge karaṇavacanaṃ, karaṇatthe, hetutthe vā, tasmiṃ uppajjamāne kusaladhamme āyattāya paṭibaddhāya uppattiyā saheva paṭigantvāti attho. Tena paṭiayanattalābhānaṃ samānakālataṃ dasseti. Tenevāha ‘‘sahajātapaccayaṃ katvāti vuttaṃ hotī’’tiādi. Nanu ca samānakālakiriyāyaṃ īdiso saddappayogo natthi, purimakālakiriyāyameva ca atthīti? Nāyamekanto samānakālakiriyāyampi kehici icchitattā. Tathā hi –

‘‘Nihantvā timiraṃ loke, udito sataraṃsami;

Lokekacakkhubhūtoya-matthameti divākaro.

‘‘Sirīvilāsarūpena, sabbasobhāvibhāvinā;

Obhāsetvādito buddho, sataraṃsi yathā paro’’ti. –

Ca payogā dissanti.

35-38.Tāsūti dukamūlakanaye hetārammaṇaduke ekūnapaññāsapucchā, tāsu. Hetārammaṇaduketi ‘‘hetupaccayā ārammaṇapaccayā’’ti evaṃ hetupaccayaārammaṇapaccayānaṃ vasena āgate paccayaduke. Dvinnaṃ pucchānaṃ dassitattāti yasmiṃ vācanāmagge kusalapadamūlā kusalapadāvasānā , kusalādipadattayamūlā kusalādipadattayāvasānā ca ekūnapaññāsāya pucchānaṃ ādipariyosānabhūtā dve eva pucchā dassitā, taṃ sandhāya vuttaṃ. Etthāti etasmiṃ paṇṇattivāre pucchānaṃ vutto na paccayānanti attho. Pucchāya hi vasena hetupaccaye hetupaccayasaṅkhātaṃ ekamūlaṃ etassāti ekamūlako, nayasaddāpekkhāya cāyaṃ pulliṅganiddeso. Evaṃ ārammaṇapaccayamūlakādīsu. Tathā hetuārammaṇapaccayasaṅkhātāni dve mūlāni etassāti dvimūlakotiādinā yojetabbā. Paccayānaṃ pana vuccamāne paṭhamanayassa ekamūlakatā na siyā. Na hi tattha paccayantaraṃ atthi, yaṃ mūlabhāvena vattabbaṃ siyā. Tenāha ‘‘paccayānaṃ pana vasenā’’tiādi. Hetārammaṇadukādīnanti avayave sāmivacanaṃ, adhipatiādīnanti sambandho. Tato paraṃ mūlassa abhāvato sabbamūlakaṃ anavasesānaṃ paccayānaṃ mūlabhāvena gahitattā. Na hi mūlavantabhāvena gahitā paccayā mūlabhāvena gayhanti. Paccayagamanaṃ pāḷigamananti viññāyati abhidheyyānurūpaṃ liṅgavacanādīti katvā. Idhāti anulome. Ca-saddo upacayattho. So tevīsatimūlassa sabbamūlabhāvaṃ upacayena vuccamānaṃ joteti.

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去,即在"依止"中所得的行走作用以另一方式说。但是它以义是转起,而转起是诸法随缘而生起而已。因为在自性法的生起中在世间一切作用作者用语,所以在"依止"中所得的什么依行走依去以义是依生起,而且它依于去者等而说"对去者的依去,对生起者的依生起"。那个去依去,生起依生起是同一作用。如何?因为作依是依字的义。因此,即因为对作为俱生缘的生起者的依生起是"依止而生起"在此中的义,所以。以它依赖生起,即在俱有中是作具说,在作具义中,或在因义中,在那个正在生起的善法中依赖系属的生起与一起依去,这是义理。以此显示依行走和自性获得的同时性。因此说"作俱生缘而说"等。难道在同时作用中没有这样的语词用法,而只在前时作用中有吗?这不是一向的,因为在同时作用中也为某些所许。即如此 -
"破除世间暗,百光升起者;
成为世间眼,日者趣义利。
以福光美相,显一切庄严;
如彼百光者,佛初照明已。" -
如是用例可见。
35-38.在它们中,即在二法根本方法中因所缘二法四十九问,在它们中。在因所缘二法,即"因缘所缘缘"如是依因缘所缘缘的力量而来的缘二法中。由于显示两个问,即在那个语词道路中以善词为根以善词为终,以善等三词为根以善等三词为终的四十九问的初终成为的只有两个问被显示,关于这个而说。在此中,即在这个施设分中说问的不是缘的,这是义理。因为依问的力量在因缘中称为因缘的一个根属于它,所以一根的,而且这个阳性语尾是期待方法词的。如是在所缘缘根本等中。如是称为因所缘缘的两个根属于它,所以二根的,如是应当配合。但是在说诸缘时第一方法的一根性不应有。因为在那里没有其他缘,它应当以根性而说。所以说"但是依诸缘的"等。因所缘二法等的,即部分的属格,与增上等的关联。从那以后由于没有根而一切根的,由于无余诸缘以根性被取。因为以有根性被取的诸缘不以根性被取。缘的进行是圣典的进行而了知,因为语尾语数等随所诠。在此中,即在顺。而且字是增上义。它显示二十三根的一切根性以增上而说。
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40.Evaṃ satīti ‘‘ārammaṇapaccayā hetupaccayā’’ti ārabhitvā ‘‘ārammaṇapaccayā avigatapaccayā, ārammaṇapaccayā hetupaccayā’’ti evaṃ vācanāmagge sati. Cakkabandhanavasena pāḷigati āpajjatu, ko dosoti kadāci vadeyyāti āha ‘‘heṭṭhimasodhanavasena ca idha abhidhamme pāḷi gatā’’ti. Tathā hi khandhavibhaṅgādīsupi pāḷi heṭṭhimasodhanavasena pavattā. Gaṇanacārena tamatthaṃ sādhetuṃ ‘‘evañca katvā’’tiādi vuttaṃ. Ārammaṇādīsūti ārammaṇamūlakādīsu nayesu. Tasmiṃ tasminti tasmiṃ tasmiṃ ārammaṇādipaccaye. Suddhikatoti suddhikanayato. Tasmāti ārammaṇamūlakādīsu suddhikanayassa alabbhamānattā. Ekamūlakanayo daṭṭhabbo ārammaṇamūlaketi adhippāyo. ‘‘Ārammaṇapaccayā…pe… avigatapaccayāti vā’’tiādi tādisaṃ vācanāmaggaṃ sandhāya vuttaṃ. Yattha ‘‘ārammaṇapaccayā hetupaccayā, ārammaṇapaccayā adhipatipaccayā, ārammaṇapaccayā…pe… avigatapaccayā’’ti evaṃ ārammaṇamūlake anantarapaccayamūlabhūtā ārammaṇapaccayapariyosānameva ekamūlakaṃ dassetvā upari avasiṭṭhaekamūlakato paṭṭhāya yāva sabbamūlake vigatapaccayā, tāva saṃkhipitvā avigatapaccayova dassito. Tenāha ‘‘ekamūlakesū’’tiādi. Ito paresupi edisesu ṭhānesu eseva nayo. Mūlameva dassetvāti adhipatimūlake ekamūlakassa ādimeva dassetvā. Na suddhikadassananti na suddhikanayadassanaṃ. ‘‘Suddhikanayo hi visesābhāvato ārammaṇamūlakādīsu na labbhatī’’ti hi vuttaṃ. Nāpi sabbamūlakekatipayapaccayadassanaṃ upari sabbamūlake ekamūlakassa āgatattā.



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40.如是时,即在"所缘缘因缘"开始后"所缘缘不离去缘,所缘缘因缘"如是语词道路时。让圣典进行依轮结合方式,有什么过失?有时会说,所以说"依下面清净方式而在此阿毗达磨中圣典进行"。因为如是在蕴分别等中也圣典依下面清净方式而转起。为了以计算行相成就那个义而说"如是作"等。在所缘等中,即在所缘根本等方法中。在那个那个中,即在那个那个所缘等缘中。由清净的,即由清净方法。因此,即因为在所缘根本等中清净方法不可得。应当见到一根方法在所缘根本中,这是意趣。"所缘缘...不离去缘或"等关于如是语词道路而说。在那里"所缘缘因缘,所缘缘增上缘,所缘缘...不离去缘"如是在所缘根本中成为无间缘根本的仅以所缘缘为终而显示一根后,从上面余下的一根开始直到一切根中的离去缘,简略后只显示不离去缘。所以说"在一根中"等。在从此以后的这样的处所中也是这个方法。只显示根,即在增上根本中只显示一根的初。非清净显示,即非清净方法显示。因为说"因为清净方法由于没有特性在所缘根本等中不可得"。也非在一切根中若干缘显示,因为在上面一切根中一根而来。

41.Ekasmiñcāti avigatamūlakādike ca naye. Saṅkhepantaragatoti saṅkhepassa saṅkhipitassa abbhantaragato, saṅkhipitabboti attho. Majjhimānaṃ dassananti majjhimānaṃ nayato dassanaṃ, aññathā saṅkhepo eva na siyā. Gatidassananti antadassanaṃ akatvā pāḷigatiyā dassanaṃ, tañca ādito paṭṭhāya katipayadassanameva. Tena vigatapaccayuddhāraṇena osānacatukkaṃ dasseti avigatamūlake vigatapaccayassa osānabhāvato. Sabbamūlakassa avasānena ‘‘vigatapaccayā’’ti padena.

Yathā hetuādīnaṃ paccayānaṃ uddesānupubbiyā dukatikādiyojanā katā, evaṃ tattha ārammaṇādipaccaye laṅghitvāpi sakkā yojanaṃ kātuṃ, tathā kasmā na katā? Yadipi anavasesato paccayānaṃ mūlabhāvena gahitattā kesañci kehici yojane atthaviseso natthi, ārammaṇamūlakādīsu pana ārammaṇādhipatidukādīnaṃ hetumūlake ca hetuadhipatianantaratikādīnaṃ taṃtaṃavasiṭṭhapaccayehi yojanāya attheva viseso, evaṃ santepi yasmā uppaṭipāṭiyā yojanā na sukhaggahaṇā, sakkā ca ñāṇuttarena puggalena yathādassitena nayena yojitunti uppaṭipāṭiyā paccaye aggahetvā paṭipāṭiyāva te yojetvā dassitāti imamatthamāha ‘‘ettha cā’’tiādinā.

Tañca gamanaṃ yuttanti yaṃ sabbehi tikehi ekekassa dukassa yojanāvasena pāḷigamanaṃ, taṃ yuttaṃ tikesu dukānaṃ pakkhepabhāvato. Tatthāti dukesu. Ekekasminti ekekasmiṃ dukatike. Nayāti anulomanayādayo vāre vāre cattāro nayā, pucchā pana sattavīsati. Yadi evaṃ kasmā hetudukena samānāti? Taṃ tikapadesu paccekaṃ hetudukassa labbhamānassa hetudukabhāvasāmaññato vuttaṃ.

Vuttanayenāti ‘‘na hī’’tiādinā dukatike vuttanayena. Tattha hi na dukassa yojanā atthi, atha kho dukānaṃ ekekena padena tikassa yojanā. Tenāha ‘‘ekeko tiko dukasatena yojito’’ti. Ekekasminti ekekasmiṃ tikaduke.


我来帮您直译这段巴利文：
41.在一个中和,即在不离去根本等的方法中。进入简略中,即进入简略的内部,应当简略,这是义理。显示中间的,即从中间方法显示,否则就不会是简略。显示进行,即不作终显示而显示圣典进行,而且它从初开始只是若干显示。以此提出离去缘而显示最后四法,因为在不离去根本中离去缘是最后性。以一切根本的终了以"离去缘"的词。
如因等诸缘依教说次第而作二法三法等配合,如是在那里越过所缘等缘也能作配合,如是为什么不作?虽然由于无余地以根本性取诸缘,某些与某些配合没有义理特性,但是在所缘根本等中所缘增上二法等和在因根本中因增上无间三法等与那个那个余下诸缘的配合确实有特性,即使如是,因为逆次第配合不容易把握,而且有智优越的人能依所显示的方法配合,所以不取逆次第缘而只依次第配合它们而显示,为了显示这个义理而说"在此中和"等。
而且那个进行适当,即以一切三法与每一个二法配合方式的圣典进行,它适当,因为在三法中是二法的放入性。在那里,即在诸二法中。在每一个中,即在每一个二法三法中。方法,即顺等每分四种方法,但是问是二十七。如果如此为什么与因二法相同?它依三法词中各别可得因二法的因二法性共同而说。
依所说方法,即以"因为不"等在二法三法中所说方法。因为在那里没有二法的配合,而是以二法的每一个词与三法配合。所以说"每一个三法与一百二法配合"。在每一个中,即在每一个三法二法中。


Tikādayocha nayāti ‘‘tikañca paṭṭhānavara’’ntiādinā gāthāyaṃ vuttā tikapaṭṭhānādayo cha nayā. Sattavidhampīti vārabhedena sattadhā bhinditvā vuttampi. Anulomanti paccayānulomaṃ anulomabhāvasāmaññena saha gahetvā. Tathā catubbidhampi tikapaṭṭhānaṃ tikapaṭṭhānatāsāmaññena, dukapaṭṭhānādīni ca cattāri cattāri taṃsāmaññena saha gahetvā. Imamatthaṃ gahetvā ‘‘tikañca paṭṭhānavara’’nti gāthāya adhippāyavibhāvanavasena ‘‘anulomamhī’’tiādinā vuttaṃ imamatthaṃ gahetvā. Sattappabhedeti paṭiccavārādivasena sattappabhede. Chapi ete tikādibhedena catucatuppabhedā dhammānulomādivasena cha uddharitabbāti idaṃ dassetīti yojanā. Ayañhettha saṅkhepattho – dhammānulomādivibhāgabhinnāpi tikādibhāvasāmaññena ekajjhaṃ katvā vuttā tikapaṭṭhānādisaṅkhātā tikādayo cha dhammanayā paṭiccavārādivasena vibhajiyamānā tattha tattha niddhāriyamāne anulomatāsāmaññena anulomanti ekato gahite paccayānulome suṭṭhu ativiya gambhīrāti. Aṭṭhakathāyaṃ pana ‘‘idha pana ayaṃ gāthā tasmiṃ dhammānulome paccayānulomaṃ sandhāya vuttā’’ti dhammānulomo paccayānulomassa visesanabhāvena niyametvā vutto. Esa nayo paccanīyagāthādīsupi. Tikapaṭṭhānassa dukapaṭṭhānassa ca pubbe attho vuttoti āha ‘‘dukatikapaṭṭhānādīsū’’ti. Tikehi paṭṭhānanti tikehi nānappakārato paccayavibhāvanaṃ, tikehi vā ñāṇassa pavattanaṭṭhānaṃ. Dukasambandhi tikapaṭṭhānaṃ, dukavisiṭṭhānaṃ vā tikānaṃ paṭṭhānaṃ dukatikapaṭṭhānanti imamatthaṃ dassento ‘‘dukāna’’ntiādimāha. Dukādivisesitassāti dukādipadavisesitassa dukādibhāvo daṭṭhabbo ‘‘hetuṃ kusalaṃ dhammaṃ paṭicca, nahetuṃ kusalaṃ dhammaṃ paṭiccā’’tiādivacanato.

Paccayānulomavaṇṇanā niṭṭhitā.

2. Paccayapaccanīyavaṇṇanā

42-44.Yāvāti pāḷipadassa atthavacanaṃ yattakoti āha ‘‘pabhedo’’ti. Atthi tevīsatimūlakassāti attho. Tāva tattakaṃ pabhedaṃ. Tatthāti anulome āgatanti attho. Nayadassanavasenadassitaṃ, kinti? Ekekassa padassa vitthāraṃ dasseti. Avasesassa paccayassa mūlavantabhāvena gahitassa.

Paccayapaccanīyavaṇṇanā niṭṭhitā.

3. Anulomapaccanīyavaṇṇanā

45-48. Puna tatthāti anulome. Paccayapadānīti paccayā eva padāni paccayapadāni. Idhāti anulomapaccanīye. Suddhikapaccayānanti paccayantarena avomissānaṃ paccayānaṃ, anulomapaccanīyadesanaṃ vakkhamānaṃ sandhāyāti attho.

Anulomapaccanīyavaṇṇanā niṭṭhitā.

Pucchāvāravaṇṇanā niṭṭhitā.

1. Kusalattikaṃ

1. Paṭiccavāravaṇṇanā

1. Paccayānulomaṃ

(1) Vibhaṅgavāravaṇṇanā



我来帮您直译这段巴利文：
三法等六方法,即在"三法和发趣胜"等偈中所说的三法发趣等六方法。即使七种,即依分的差别分为七种而说的。顺,即取缘顺与顺性共同。如是四种三法发趣以三法发趣性共同,和二法发趣等四种四种以那个共同而取。取这个义理而在"三法和发趣胜"偈中依意趣显示方式以"在顺中"等所说取这个义理。在七种差别中,即在依止分等方式的七种差别中。这六者依三法等差别的四四种差别依法顺等方式应当提出,这显示这个,这是配合。因为这里的简略义 - 虽然依法顺等分别差别,依三法等性共同而合一而说的称为三法发趣等的三法等六法方法,依依止分等方式分别,在那里那里确定,依顺性共同的顺在一起取的缘顺中极其甚深。但是在注释中"在此中这个偈关于在那个法顺中的缘顺而说"而确定法顺是缘顺的特性而说。这个方法在反对偈等中也是。三法发趣和二法发趣的义理前面已说,所以说"在二法三法发趣等中"。以三法发趣,即以三法从种种方式的缘显示,或以三法是智的转起处。二法相关的三法发趣,或以二法为特的三法的发趣是二法三法发趣,显示这个义理而说"二法的"等。以二法等特别的,即以二法等词特别的二法等性应当见到,因为有"依止善因法,依止非因善法"等语句。
缘顺注释完成。
2.缘反对注释
42-44.直到,即圣典词的义说是多少而说"差别"。有二十三根本的,这是义理。直到那么多差别。在那里,即在顺中而来,这是义理。依方法显示方式显示,什么?显示每一个词的广说。余下的缘以有根性取的。
缘反对注释完成。
3.顺反对注释
45-48.又在那里,即在顺中。缘词,即缘就是词称为缘词。在此中,即在顺反对中。清净诸缘的,即与其他缘不混杂的诸缘的,关于将说的顺反对教说,这是义理。
顺反对注释完成。
问分注释完成。
1.善三法
1.依止分注释
1.缘顺
(1)分别分注释

53. Tikapadānaṃ tikantarapadehi visadisatā pākaṭāyevāti vuttaṃ ‘‘tikapadanānattamattena vinā’’ti. Mūlāvasānavasenāti ‘‘ekamūlekāvasānaṃ navā’’tiādinā vuttamūlāvasānavasena. ‘‘Na tāyeva vedanāttikādīsū’’ti ettha yā sadisatā paṭikkhittā, taṃ dassetuṃ ‘‘sadisataṃ sandhāya ‘na tāyevā’ti vutta’’nti āha. Yāti yā pucchā. Sabbapucchāsamāharaṇanti sabbāsaṃ ekūnapaññāsāya pucchānaṃ samuccayanaṃ anavasesetvā kathanaṃ. Idha imasmiṃ paṭiccavāruddese kattabbaṃ. Ādito hi anavasesato vutte pacchā yathārahaṃ tadekadesavacanaṃ yuttaṃ. Na hi tattha ekūnapaññāsa pucchā vissajjanaṃ labhantīti tattha tasmiṃ dhammānulomapaccanīye pītittike ekūnapaññāsa pucchā vissajjanaṃ na hi labhanti, aṭṭhavīse pana labhantīti attho.

Tena sahajātapaccayabhūtenāti tena vedanādibhedena ekena dhammena sahajātapaccayo hontena, sahajātapaccayataṃ vā pattena pāpuṇantenāti attho. Anuññātaṃ viya hotīti yadipi aṭṭhakathāyaṃ ‘‘yāva nirodhagamanā’’tiādivacanehi khaṇattayasamaṅgī uppajjatīti anuññātaṃ viya hoti, uppādakkhaṇasamaṅgīyeva pana uppajjatīti vutto paṭiccavārādīnaṃ channaṃ vārānaṃ uppādameva gahetvā pavattattā. Tathā hi tesu pacchājātapaccayo anulomato na tiṭṭhati.

Idha kusalavacanena gahite khandhe sandhāya vuttanti imasmiṃ paṭiccavāre ‘‘kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjatī’’ti kusalasaddena gahite khandhe sandhāya vuttaṃ catūsupi kusalakhandhesu ekato uppajjamānesu sāmaññato vuttesu sahajātādisādhāraṇapaccayavasena avisesato sabbe sabbesaṃ paccayāti ayameva imassa paccayo, imasseva ayaṃ paccayoti ca niyametvā vattuṃ na sakkā. Tena vuttaṃ aṭṭhakathāyaṃ ‘‘ekasseva dvinnaṃyeva vā’’tiādi. ‘‘Sukhāya vedanāya sampayuttaṃ dhammaṃ paṭiccā’’tiādīsu pana visesanabhāvena vedanādīnaṃ visuṃ gahitattā ‘‘ekaṃ khandhaṃ paṭicca dve khandhā’’tiādi vattuṃ sakkā. Tena vuttaṃ ‘‘vedanāttikādīsu panā’’tiādi. Tathāti iminā ‘‘ekekassapi dukādibhedānañcā’’ti imaṃ anukaḍḍhati.

Etasminti ‘‘vipākābyākataṃ kiriyābyākata’’nti evaṃ vipākakiriyābyākataggahaṇe. ‘‘Sabbasmiṃ na gahetabba’’nti vuttaṃ, kattha pana gahetabbanti āha ‘‘cittasamuṭṭhānañca rūpanti etthevā’’ti. Evaṃ paṭhame vākye atibyāpitaṃ pariharitvā dutiye abyāpitaṃ pariharituṃ ‘‘na kevala’’ntiādi vuttaṃ. Etthāti ‘‘vipākābyākataṃ kiriyābyākata’’nti ettha na gahetabbaṃ tassapi āruppe uppajjamānassa rūpena vinā uppattito. Ettha ca yathā hetupaccayaggahaṇeneva ahetukaṃ nivattitaṃ, evaṃ cittasamuṭṭhānañca rūpanti rūpaggahaṇeneva āruppe vipākopi tattha uppajjamānena cittuppādena saddhiṃ na gahito. Taṃ panetaṃ atthasiddhameva akatvā sarūpato pākaṭataraṃ katvā dassetuṃ aṭṭhakathāyaṃ ‘‘vipākābyākata’’ntiādi vuttaṃ. Paṭisandhipacchimacittāni panettha satipi rūpassa anuppādane vavatthānābhāvato na gahitānīti daṭṭhabbaṃ.



我来为您完整翻译这段巴利文：
53. "三法与三法之间存在明显差异"所以说"仅仅是三法的差异"。关于根本和结尾，如"一根一结尾的九法"等所说的根本和结尾的方式。关于"不仅在受等三法中"，为了说明所否定的相似性，所以说"针对相似性而说'不仅'"。所谓"问"即指此问。"所有问题的总集"是指将四十九个问题完整无遗地集合说明。在此缘起分析中应当这样做。因为从开始就完整说明后，随后适当地说明其中一部分是合理的。因为在法顺逆中的受三法里，四十九个问题并不能得到解答，而是得到二十八个解答的意思。
与彼共生缘的法，即是与受等差别的一法成为共生缘，或者说达到共生缘性。似乎被允许的意思是：虽然在注释书中以"乃至趣向灭"等语句，似乎允许具足三时的生起，但实际上只有具足生时才生起，这是因为六种分析方法只取生起而运作。因此，在其中后生缘从顺的方面是不存在的。
在此以善法之语所摄取的蕴的意思是：在这缘起分析中"缘善法而善法生起"中，以善的声音所摄取的蕴，当四善蕴同时生起时，从共同的角度来说，由于共生等共同缘的力量，不能特别指定说"这个唯独是那个的缘，那个唯独是这个的缘"。因此注释书说"只是一个或只是两个"等。但在"缘乐受相应法"等处，由于受等作为特征而别别摄取，所以可以说"缘一蕴而二蕴生起"等。因此说"但在受三法等中"等。"如是"这个词连接"各别的二法等差别"的意思。
在此："异熟无记、唯作无记"这样的异熟和唯作无记的摄取中。说"一切都不应摄取"，那么在何处应当摄取呢？回答说"只在心所生色"。这样在第一句避免过度概括后，为了在第二句避免不足，所以说"不仅"等。在此："异熟无记、唯作无记"中不应摄取，因为在无色界生起时是离开色法而生起的。在此，如同通过摄取因缘而排除无因，同样通过"心所生色"这个色的摄取，无色界的异熟以及与在彼处生起的心一起也不被摄取。这个意义虽然已经成立，但为了更清楚地显示其具体形态，所以在注释书中说"异熟无记"等。应当理解，结生心和死心虽然不生起色法，但因为没有确定，所以在此不被摄取。


Paccayabhūtassāti khandhānaṃ paccayabhūtassa vatthussa aggahitatāpattiṃ nivāretuṃ, kathaṃ? Paccayuppannabhāvena, kattha? ‘‘Kaṭattā ca rūpa’’nti etasmiṃ sāmaññavacane ‘‘khandhe paṭicca vatthū’’ti vuttaṃ, evañhissa paccayuppannatā dassitā hotīti. Aññamaññāpekkhaṃ vacanadvayanti ‘‘khandhe paṭicca vatthu, vatthuṃ paṭicca khandhā’’ti padadvayaṃ sandhāya vuttaṃ. Sāmaññena gahitanti ‘‘kaṭattā ca rūpa’’nti iminā sāmaññavacanena, kaṭattārūpasāmaññena vā gahitaṃ.

Upādārūpaggahaṇena vinā ‘‘upādārūpa’’nti aggahetvā kevalaṃ cittasamuṭṭhānarūpaṃ ‘‘kaṭattārūpaṃ’’icceva gahetvāti attho. Etasmiṃ pana dassaneti ‘‘mahābhūtepi paṭicca uppattidassanattha’’nti vutte etasmiṃ atthadassane. Khandhapaccayasahitanti paṭisandhiyaṃ kaṭattārūpaṃ, pavattiyaṃ cittasamuṭṭhānaṃ rūpaṃ vadati. Asahitanti pana pavattiyaṃ kaṭattārūpaṃ āhārasamuṭṭhānaṃ utusamuṭṭhānaṃ anindriyabaddhaṃ asaññabhavasaṅgahitañca rūpaṃ. Paṭisandhiyampīti pi-saddena pavattiyampi kaṭattārūpaṃ aññañca tattha uppajjanakaṃ upādārūpanti attho daṭṭhabbo. Kathaṃ panettha bhūte paṭicca uppajjamānassa rūpassa hetupaccayā uppajjatīti? ‘‘Khandhe paṭicca hetupaccayā uppajjamānaṃ rūpaṃ bhūtepi paṭicca uppajjatī’’ti evaṃ padametaṃ, bhūtānaṃ vā hetupaccayato nibbattattā evaṃ vuttaṃ. Kāraṇakāraṇampi hi kāraṇantveva vuccati yathā ‘‘corehi gāmo daḍḍho’’ti.

Bhūte paṭicca upādārūpanti paduddhāro kato, ‘‘mahābhūte paṭicca upādārūpa’’nti pana pāṭhoti aṭṭhakathāyañca tameva vuttaṃ. Ayaṃ hetthattho – ‘‘mahābhūte paṭicca upādārūpa’’nti imasmiṃ pāṭhe vuttanayena upādārūpampi kusale khandhe mahābhūte ca paṭicca uppajjatīti. Ko pana so nayoti taṃ dassetuṃ ‘‘mahābhūte…pe… sandhāyāhā’’ti vuttaṃ. Tattha atthato ayaṃ nayo vuttoti ‘‘mahābhūte paṭicca cittasamuṭṭhānaṃ rūpaṃ kaṭattārūpaṃ upādārūpa’’nti iminā abyākate khandhe mahābhūte ca paṭicca upādārūpānaṃ uppattivacanena kusale khandhe mahābhūte ca paṭicca upādārūpānaṃ uppatti atthato vutto hotīti attho.

54.Rūpenavinā paccayuppannaṃ na labbhatīti etena yā pucchā arūpamissakāvasānā, tāpi idha na gayhanti, pageva rūpāvasānāti dasseti.



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作为缘的意思是：为了避免作为诸蕴之缘的所依未被摄取的过失。如何避免呢？通过作为缘所生法。在何处？在"及所造色"这个一般性的说法中说"缘诸蕴而有所依"，这样就显示了它的缘所生性。互相关联的两种说法是指"缘诸蕴而有所依，缘所依而有诸蕴"这两个语句。以一般性摄取是指通过"及所造色"这个一般性说法，或者说通过所造色的一般性而摄取。
不取"所造色"的意思是：不取"所造色"这个词，而只取心所生色为"所造色"的意思。在这个见解中：即在"为了显示缘大种而生起"这个意义的显示中。伴随蕴缘是指结生时的所造色，转起时的心所生色。不伴随则指转起时的所造色、食所生色、时节所生色、非根所系色以及无想有摄的色法。结生时也是指：通过"也"字应当理解在转起时也有所造色和其他在彼处生起的所造色的意思。
在此，如何说缘大种而生起的色法是从因缘而生起的呢？这是说"缘诸蕴从因缘生起的色法也缘大种而生起"，或者因为大种从因缘而生起所以这样说。因为因的因也称为因，就像说"村庄被盗贼烧毁"一样。
提出了"缘大种而有所造色"这个语句，但在圣典和注释书中说的是"缘大种而有所造色"。这里的意思是：按照"缘大种而有所造色"这个经文所说的方式，所造色也是缘善蕴和大种而生起。那是什么方式呢？为了显示这点而说"大种...乃至...而说"。其中从意义上说的这个方式是：通过"缘大种而有心所生色、所造色、所造色"这个在无记蕴和大种缘所造色生起的说法，从意义上说明了缘善蕴和大种而有所造色的生起。
54. 离开色法就得不到缘所生法，这表明那些以无色混杂为结尾的问题在此也不摄取，更不用说以色法为结尾的问题了。

57.Tāya samānalakkhaṇāti pañcakkhandhapaṭisandhitāya gabbhaseyyakapaṭisandhiyā samānalakkhaṇā. Paripuṇṇadhammānanti pariyattivibhāgānaṃ pañcakkhandhadhammānaṃ. Etthāti etasmiṃ sahajātapaccayaniddese.

Cittakammasamuṭṭhānarūpanti cittasamuṭṭhānarūpaṃ kammasamuṭṭhānarūpañca. Puna āhārasamuṭṭhānanti ettha punagahaṇaṃ utusamuṭṭhānāpekkhaṃ. Na hi taṃ pubbe bāhiraggahaṇena aggahitaṃ, āhārasamuṭṭhānaṃ pana aggahitameva, utusamuṭṭhānassa kasmā punagahaṇanti āha ‘‘etehī’’tiādi. Tatthāti asaññasattesu. Tassāti utusamuṭṭhānassa. Ādimhīti bāhiraāhārasamuṭṭhānautusamuṭṭhānaasaññasattavasena āgatavārehi paṭhamavāre. Avisesavacananti bāhirādivisesaṃ akatvā vuttavacanaṃ, arūpampi paccayaṃ labhantaṃ atthaṃ hetādike paccaye labhantaṃ saha saṅgaṇhitvāti yojanā. Tassāti, tatthāti ca padadvayena yathāvuttaṃ paṭhamavārameva paccāmasati. Taṃsamānagatikanti cittasamuṭṭhānagatikaṃ. Idhāpīti imasmiṃ sahajātapaccayaniddesepi. Kammapaccayavibhaṅge viyāti nānākkhaṇikakammapaccayaniddese viya. Tathā hi vuttaṃ aṭṭhakathāyaṃ ‘‘taṃsamuṭṭhānanti iminā paṭisandhikkhaṇe kaṭattārūpampi saṅgaṇhātī’’ti. Ayañca atthaviseso ettha ekaṃsena icchitabboti dassento ‘‘na hi…pe… atthī’’ti āha.

Avisesetvāti ‘‘utusamuṭṭhāna’’ntiādinā visesaṃ akatvā. Upādārūpanti visesetvāva kasmā pana vuttānīti yojanā. Hetupaccayādīsūti ādi-saddena sahajātapaccayādiṃ saṅgaṇhāti. Sahāti cittasamuṭṭhānarūpaṃ kaṭattārūpanti evaṃ ekato. Visunti cittasamuṭṭhānaṃ rūpaṃ kaṭattārūpato visesetvā. Tattha bāhiraggahaṇādīhi viyāti yathā ‘‘bāhiraṃ ekaṃ mahābhūta’’ntiādīsu bāhiraāhārasamuṭṭhānautusamuṭṭhānaggahaṇehi mahābhūtāni visesitāni, evaṃ ettha ‘‘mahābhūte paṭiccā’’ti etasmiṃ niddese mahābhūtānaṃ kenaci visesanena avisesitattā cittasamuṭṭhānarūpabhāvakaṭattārūpabhāvehi visesetvāva vuttānīti yojanā.

Idāni aññenapi kāraṇena tesaṃ visesitabbataṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Tattha nakoci paccayoti idaṃ paṭṭhāne āgataniyāmena rūpaṃ upanissayapaccayaṃ na labhatīti katvā vuttaṃ. Tenāha ‘‘hetādīsū’’ti. Tadavinābhāvato pana tassa cittakammānaṃ kāraṇabhāvo veditabbo, yato iddhicittanibbattāni kammapaccayāni cāti vuttāni. Nanu cittaṃ āhārautusamuṭṭhānānaṃ paccayo hotīti? Saccaṃ hoti, so pana upatthambhakattena, na janakattenāti dassento āha ‘‘āhāra…pe… janaka’’nti . Kiṃ pana tesaṃ janakanti āha ‘‘mahābhūtāneva…pe… janakānī’’ti. Cittena kammunā ca vinā abhāve yathākkamaṃ cittakammasamuṭṭhānaupādārūpānanti attho. Cittasamuṭṭhānarūpakaṭattārūpabhūtānevāti cittakammasamuṭṭhānamahābhūtanibbattāneva mahābhūtānaṃ tesaṃ āsannakāraṇattā. Aññānīti utuāhārasamuṭṭhānāni upādārūpāni vadati. Visesanaṃ kataṃ ‘‘cittasamuṭṭhānaṃ rūpaṃ kaṭattārūpaṃ upādārūpa’’nti. Samānajātikena rūpena utunā āhārena cāti attho. Pākaṭavisesanānevāti idaṃ yehi mahābhūtehi tāni nibbattāni, tesaṃ ‘‘āhārasamuṭṭhānaṃ utusamuṭṭhāna’’nti visesitattā vuttaṃ. Na visesanaṃ arahanti na visesitabbāni kāraṇavisesaneneva visesassa siddhattā, ‘‘mahābhūte paṭicca upādārūpa’’ntveva vattabbanti attho. Etāni pana cittajakammajarūpāni.


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57. 与彼具有相同特征是指：与具五蕴结生的胎生结生具有相同特征。圆满诸法是指：具分别教理的五蕴诸法。在此：即在这个共生缘的解说中。
心业所生色是指：心所生色和业所生色。再次说食所生，这里的"再次"是针对时节所生而言。因为它之前并未被外在的摄取所摄，而食所生确实是未被摄取的，对于时节所生为何要再次摄取呢？因此说"由这些"等。在彼处：即在无想有情中。彼：即时节所生。最初：即在依外在、食所生、时节所生、无想有情而来的诸分中的第一分。不特殊之说：即不作外在等特殊区分而说的语句，包含无色也获得缘，获得因等诸缘而共同摄取的意思。彼及在彼处这两个词回指前述的第一分。与彼相同进程：即与心所生进程相同。在此也：即在这个共生缘的解说中也是。如业缘分别：即如异时业缘的解说。因此在注释书中说："所生是指包含结生刹那的所造色"。为了显示这个特殊意义在此必须确定，所以说"因为...等...没有"。
不特别区分：即不以"时节所生"等作特殊区分。所造色：为什么要特别说呢？因等诸缘中：以等字包含共生缘等。共：即心所生色和所造色如是一起。别：即将心所生色从所造色分别。如彼处外在摄取等：如"外在一大种"等中以外在、食所生、时节所生等摄取而区分大种，如是在此"缘大种"的解说中，因为大种未被任何特征所区分，所以以心所生色性和所造色性而区分说明。
现在为了以其他原因显示它们应当区分，所以说"又"等。其中没有任何缘：这是依据论藏所说的方式而说色法不得增上缘。因此说"在因等中"。但由于不离彼故，应当知道它是心和业的因性，所以说是神通心所生和业缘。难道心不是食和时节所生的缘吗？确实是，但那是以支持的方式，不是以生起的方式，为了显示这点而说"食...等...生起者"。什么是它们的生起因呢？说"唯大种...等...生起者"。离开心和业则无有，依次是心业所生所造色的意思。唯是心所生色所造色的大种：即心业所生大种所生，因为是大种的近因。其他：是指时节食所生的所造色。作了区分："心所生色、所造色、所造色"。与同类的色、时节和食的意思。明显的区分：这是说由于那些生起它们的大种被区分为"食所生、时节所生"而说的。不应区分：不应被区分，因为通过因的区分已成就区别，应当只说"缘大种而有所造色"的意思。这些是心生和业生色。


Savisesenāti yena visesena visesitā, taṃ dassento cittaṃ sandhāyāha ‘‘sahajātādipaccayabhāvato’’ti, itaraṃ pana sandhāya ‘‘mūlakāraṇabhāvato’’ti, kammūpanissayapaccayabhāvatoti attho. Itarānīti āhārautusamuṭṭhānānipi upādārūpāni. Mahābhūtavisesaneneva visesitānīti ‘‘āhārasamuṭṭhānaṃ ekaṃ mahābhūtaṃ paṭicca utusamuṭṭhānaṃ ekaṃ mahābhūtaṃ paṭiccā’’ti mahābhūtavisesaneneva janakapaccayena āhārena utunā ca visesitāni. Idhāti ‘‘cittasamuṭṭhānaṃ rūpaṃ kaṭattārūpaṃ upādārūpa’’nti imasmiṃ vacane. Ettha hi upādārūpānaṃ cittakammasamuṭṭhānatāvacanena taṃnissayānampi tabbhāvo pakāsitoti. Aññataravisesanaṃ ubhayavisesanaṃ hoti ubhayesaṃ avinibbhogena pavattanato.



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以特殊方式：为了显示以何种特殊方式而作区分，针对心说"因为是共生等缘的状态"，而针对另一个则说"因为是根本因的状态"，即是业增上缘的状态的意思。其他：即食所生和时节所生的所造色。唯以大种的区分而区分：即"缘食所生一大种，缘时节所生一大种"，只是以大种的区分，即以生因缘的食和时节而区分。在此：即在"心所生色、所造色、所造色"这个说法中。因为在此通过说明所造色是心业所生，也显示了依彼等的彼性。任一区分成为两者的区分，是因为两者不可分离而运作。

58.Pubbeti hetupaccayādīsu. Visuṃ paccayabhāvenāti ‘‘paṭisandhikkhaṇe vipākābyākataṃ ekaṃ khandhaṃ paṭicca tayo khandhā kaṭattā ca rūpa’’ntiādinā vatthussa visuṃ paccayabhāvena. Ettha ca visuṃyeva paccayabhāvena dassitānīti na sakkā vattuṃ, ‘‘khandhe paṭicca vatthu, vatthuṃ paṭicca khandhā’’ti paccayuppannabhāvo viya khandhānaṃ ekatopi paccayabhāvo dassito. Teneva hi tasmiṃ atthe attano aruciṃ vibhāvento āha ‘‘iminā adhippāyenāhā’’ti. Yo panattho attano ruccati, taṃ dassetuṃ ‘‘khandhe paṭicca vatthūti idaṃ panā’’tiādi vuttaṃ. Khandhānaṃ paccayabhūtānaṃ paṭiccaṭṭhapharaṇatādassanaṃ , vatthussa paccayabhūtassa paṭiccaṭṭhapharaṇatādassanaṃ, na khandhānanti sambandho. Idhevāti imasmiṃ aññamaññapaccaye eva. Hetupaccayādīsupi ayameva nayo, tattha hi paṭiccaṭṭhapharaṇassa samānatā. Dassitāya paṭiccaṭṭhadvayapharaṇatāya. Khandhavatthūnañca dassitāyevāti khandhavatthūnañca ekato paṭiccaṭṭhapharaṇatā dassitāyeva.

Evamādīti ādi-saddena ‘‘akusalaṃ dhammaṃ paṭiccā’’ti evamādi saṅgayhati. Nanu bhavitabbanti yojanā. Hetupaccayādīhi viyāti sadisūdāharaṇanti taṃ dassento ‘‘na hī’’tiādimāha. Yaṃ ‘‘ekaṃ, tayo, dve ca khandhe paṭiccā’’ti vuttaṃ paccayajātanti attho. Paccayaṭṭho hi paṭiccaṭṭho. Tenāha ‘‘te hetupaccayabhūtā eva na hontī’’ti. Etena na paṭiccaṭṭhapharaṇakassa ekantiko hetuādipaccayabhāvoti dasseti. Tenāha ‘‘esa nayo ārammaṇapaccayādīsū’’ti. Na hi ārammaṇapaccayabhūto dhammo paṭiccaṭṭhaṃ pharati. Vuttañca ‘‘kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjati ārammaṇapaccayā’’ti.

Paccayantarenapi upakārakatāmattampi gahetvā paṭiccavāre vārantare ca hetuādipaccayā dassitāti upacayena yathāvuttaṃ vibhāvento ‘‘paccayavāre cā’’tiādimāha. Taṃpaccayāti vatthupaccayā, yathārahaṃ paccayabhūtaṃ vatthuṃ labhitvāti attho. Teti kusale khandhe paṭicca. Tesanti mahābhūtānaṃ khandhānaṃ. Paccayabhāvābhāvatoti idaṃ khandhānaṃ hetusahajātādipaccayabhāvassa mahābhūtesu diṭṭhattā vuttaṃ. Yadi evaṃ aññamaññapaccayāpi te tesaṃ bhaveyyunti parassa āsaṅkanirāsaṅkaṃ karonto ‘‘aññamaññasaddo hī’’tiādimāha. Nirapekkhoti aññanirapekkho. Na hi hetudhammo dhammantarāpekkho hutvā hetupaccayo hoti, saddasīsenettha attho vutto. Aññatarāpekkhoti attanā sahakārikāraṇabhūtaṃ, itaraṃ vā yaṃ kiñci aññataraṃ apekkhatīti aññatarāpekkho. Yathāvuttetaretarāpekkhoti arūpakkhandhādibhedaṃ pāḷiyaṃ vuttappakāraṃ itaretaraṃ mithu paccayabhūtaṃ apekkhatīti itaretarāpekkho. Paccayapaccayuppannā ca khandhā mahābhūtā idha yathāvuttā bhaveyyunti kasmā vuttaṃ. Na hi khandhā mahābhūtā aññamaññaṃ aññamaññapaccayabhāvena vuttā, atha khandhā ca mahābhūtā cāti visuṃ visuṃ gayheyyuṃ, evaṃ sati ‘‘mahābhūtā khandhānaṃ na koci paccayo’’ti na vattabbaṃ.


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58. 之前：即在因缘等中。以别别的缘性：即如"结生刹那缘一无记异熟蕴而有三蕴及所造色"等，以所依的别别缘性。在此不能说只是以别别的缘性来显示，因为如同"缘诸蕴而有所依，缘所依而有诸蕴"显示缘所生性一样，也显示了诸蕴一起的缘性。因此在显示对那个意义不认同时说"以这个意趣而说"。为了显示自己认同的意义，所以说"但这个'缘诸蕴而有所依'"等。诸蕴作为缘的缘性遍满的显示，所依作为缘的缘性遍满的显示，而不是诸蕴，这是关联。只在此：即只在这个相互缘中。在因缘等中也是这个方式，因为在彼处缘性遍满是相同的。通过所显示的两种缘性遍满。而诸蕴和所依的也已显示：即诸蕴和所依一起的缘性遍满也已显示。
如是等：以等字包含"缘不善法"等。应当如是：这是关联。如因缘等：为了显示相似的譬喻而说"因为不"等。所说"缘一、三、二蕴"的缘性的意思。因为缘义即是缘性。因此说"它们不只是因缘性"。由此显示遍满缘性者不一定是因等缘。因此说"这个方式在所缘缘等中"。因为作为所缘缘的法不遍满缘性。而且说"缘善法而善法生起是从所缘缘"。
通过其他缘也摄取仅仅是助益性而在缘起分和其他分中显示因等缘，为了解释如上所说而说"在缘分中"等。从彼缘：从所依缘，即获得适当作为缘的所依的意思。彼等：缘善诸蕴。彼等的：大种和诸蕴的。因为没有缘性：这是因为见到诸蕴对大种有因缘、共生缘等的缘性而说的。如果这样，它们对彼等应当也有相互缘，为了除去他人的疑虑而说"因为相互声"等。不依待：不依待其他。因为作为因法的法不是依待其他法而成为因缘，这里是从声音的角度来说明意义。依待某一：依待与自己作为俱有因的，或者任何其他的某一个。如所说的相互依待：依待经文中所说的无色蕴等差别的相互为缘。为什么说在此应当如所说的缘和缘所生的诸蕴和大种？因为诸蕴和大种并非以相互缘的方式相互说明，那么应当分别理解诸蕴和大种，如此则不应说"大种对诸蕴没有任何缘"。


Yassasayaṃ paccayo, tato tena tannissitena vāti yassa dhammassa sayaṃ attanā paccayo hoti, tato dhammato sayaṃ uppajjamānaṃ kathaṃ tena dhammena tannissitena vā aññamaññapaccayena evaṃbhūtaṃ taṃ dhammajātaṃ aññamaññapaccayā uppajjatīti vattabbataṃ arahatīti vuttamevatthaṃ udāharaṇena vibhāveti ‘‘yathā’’tiādinā. Tattha ‘‘khandhe paṭicca khandhā’’ti idaṃ ‘‘tena aññamaññapaccayena uppajjamāna’’nti imassa udāharaṇaṃ, ‘‘vatthuṃ paccayā khandhā’’ti idaṃ pana ‘‘tannissitena aññamaññapaccayena uppajjamāna’’nti etassa. Tasmāti vuttameva atthaṃ kāraṇabhāvena paccāmasati. Attano paccayassa paccayattābhāvatoti attano paccayabhūtassa arūpakkhandhassa paccayabhāvābhāvato. Na hi mahābhūtā yato khandhato uppannā, tesaṃ paccayā honti. Tadapekkhattāti itaretarapaccayabhāvāpekkhattā. Khandhe paṭicca paccayā cāti paṭiccavāre vuttaniyāmeneva khandhe paṭicca, paccayavāre vuttaniyāmena khandhe paccayā ca. Naaññamaññapaccayā ca vuttāti aññamaññapaccayato aññasmā nissayapaccayādito mahābhūtānaṃ uppatti vuttā cāti attho. Vatthuṃ paccayā uppajjamānāti vatthuṃ purejātapaccayaṃ katvā uppajjamānā. Tannissitena ca aññamaññapaccayenāti taṃ vatthuṃ nissitena khandhena aññamaññapaccayabhūtena uppajjanti, tasmā yathāvuttena kāraṇena vatthuṃ paccayā…pe… vuttā, iminā pariyāyena pana ujukaṃ pavattiyaṃ vatthussa aññamaññapaccayabhāvoti attho.

59.Sā na gahitāti yā ‘‘cakkhāyatanaṃ nissāyā’’tiādinā cakkhāyatanādīnaṃ nissayapaccayatā vuttā, sā idha paṭiccavāre na vuttāti attho sahajātattho paṭiccatthoti katvā. Tenāha ‘‘cakkhāyatanādīni…pe… adhippāyo’’ti. Yesaṃ pana arūpakkhandhamahābhūtanāmarūpacittacetasikamahābhūtarūpidhammānaṃ vasena chadhā nissayapaccayo icchito, tesaṃ vasena idha vibhatto eva. Kathaṃ rūpivasena vibhattoti ce? ‘‘Vatthuṃ paṭicca khandhā’’ti hadayavatthuvasena sarūpato dassito eva. Itaresampi vasena ‘‘abyākataṃ dhammaṃ paṭicca abyākato dhammo uppajjati nissayapaccayā’’ti ettha dassito. Yathā hi ‘‘kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjati ārammaṇapaccayā’’tiādīsu rūpāyatanādīnaṃ asatipi paṭiccaṭṭhapharaṇe ārammaṇapaccayabhāvo dassito hoti, evamidhāpi cakkhāyatanādīnaṃ nissayapaccayabhāvo dassito hoti. Tena vuttaṃ ‘‘nissaya…pe… na gahitānī’’ti.

60.Dvīsuupanissayesūti anantarapakatūpanissayesu. Kusalāpi pana mahaggatāti pi-saddena abyākate mahaggate ākaḍḍhati ‘‘kusalāpi mahaggatā ārammaṇūpanissayaṃ na labhanti, pageva abyākatā’’ti. Kadāci na labhanti, yadā garuṃ katvā na pavattantīti attho.



我来为您直译这段巴利文：
对于自己是缘的，从彼或依彼者：对于某个法自己是缘，从那个法自己生起时，如何说那个法或依彼的法以相互缘的方式，如此这个法类从相互缘而生起，应当这样说。以"如"等用譬喻来说明已说的意义。其中"缘诸蕴而有诸蕴"这是"从彼相互缘而生起"的譬喻，"缘所依而有诸蕴"这是"从依彼相互缘而生起"的譬喻。因此：以原因的方式回指已说的意义。因为对自己的缘没有缘性：因为对作为自己的缘的无色蕴没有缘性。因为大种不是诸蕴的缘，从诸蕴而生起。因为依彼：因为依相互缘性。缘诸蕴和从诸蕴：即如缘起分所说的方式缘诸蕴，如缘分所说的方式从诸蕴。并说非相互缘：说大种从相互缘以外的依止缘等而生起的意思。缘所依而生起：以所依为前生缘而生起。以依彼的相互缘：以依彼所依的蕴作为相互缘而生起，所以由前述原因说"缘所依...等"，但依这个方式而言，在转起时所依是直接的相互缘的意思。
59. 彼未摄取：即如"依眼处"等所说的眼处等的依止缘性，在此缘起分中未说，这是因为缘义即是共生义。因此说"眼处等...等...意趣"。但对于那些依无色蕴、大种、名色、心心所、大种、色法等六种方式所期望的依止缘，依它们的方式在此已经分别。如何依色的方式分别呢？通过"缘所依而有诸蕴"已经具体显示了心所依处的方式。其他的方式也在"缘无记法而无记法生起是从依止缘"中显示。因为如同在"缘善法而善法生起是从所缘缘"等中，虽然色处等没有遍满缘性，但显示了所缘缘性，同样在此也显示了眼处等的依止缘性。因此说"依止...等...未摄取"。
60. 在两种增上：即无间和自然增上。善的广大：以"也"字连接无记的广大，"善的广大也不得所缘增上，更不用说无记的"。有时不得，即当不作为重要而转起时的意思。

61.Aññattha hetupaccayādīsu. Paccayaṃ aniddisitvāti paccayaṃ dhammaṃ sarūpato aniddisitvā. Na hi hetupaccayaniddesādīsu alobhādikusalādisarūpavisesato hetuādidhammā dassitā. Kusalādīsūti idaṃ alobhādivisesanaṃ. Tena yathā alobhādīsu ayameva paccayoti niyamo natthi, evaṃ tabbisesesu kusalādīsūti dasseti. Idha pana purejātapaccaye. Vatthunavatthudhammesūti niddhāraṇe bhummaṃ. Purejātapaccayā uppajjamānānanti iminā paṭisandhikkhaṇe, āruppe uppajjamāne ca khandhe nivatteti. Kasmā panettha vatthupurejātameva gahitaṃ, na ārammaṇapurejātanti codanaṃ manasi katvā āha ‘‘ārammaṇapurejātampi hi vatthupurejāte avijjamāne na labbhatī’’ti. Tassāti paṭisandhivipākassa. Na uddhaṭoti vuttamevatthaṃ pākaṭaṃ kātuṃ ‘‘nevavipāka…pe… tīṇīti vutta’’nti vuttaṃ. Alābhatoti yadi labbheyya, ‘‘cattārī’’ti vattabbaṃ siyāti dasseti. Tatthāti vipākattike. Tīṇīti ‘‘vipākaṃ dhammaṃ paṭicca vipāko dhammo uppajjati purejātapaccayā, vipākadhammadhammaṃ, nevavipākanavipākadhammadhammaṃ paṭiccā’’ti imāni tīṇi.

63.Tadupādārūpānanti te mahābhūte nissāya pavattaupādārūpānaṃ. Vadatīti ekakkhaṇikanānākkhaṇikakammapaccayaṃ vadati avinibbhogavasena pavattamānānaṃ tesaṃ paccayena visesābhāvato. Pavattiyaṃ kaṭattārūpānanti visesanaṃ paṭisandhikkhaṇe kaṭattārūpānaṃ ekakkhaṇikassapi kammapaccayassa icchitattā. Teneva hi aṭṭhakathāyaṃ ‘‘tathā paṭisandhikkhaṇe mahābhūtāna’’nti duvidhopi kammapaccayo vutto.

64.Yaṃ yaṃ paṭisandhiyaṃ labbhatīti cakkhundriyādīsu yaṃ yaṃ indriyarūpaṃ paṭisandhiyaṃ labbhati, tassa tassa vasena indriyarūpañca vatthurūpañca ‘‘kaṭattārūpa’’nti vuttaṃ.

69.Kesañcīti pañcavokāre paṭisandhikkhandhādīnaṃ. Tesañhi vatthu niyamato vippayuttapaccayo hoti. Samānavippayuttapaccayāti sadisavippayuttapaccayā. Kusalākusalā hi khandhā ekacce ca abyākatā yassa vippayuttapaccayā honti, na sayaṃ tato vippayuttapaccayaṃ labhanti cittasamuṭṭhānānaṃ vippayuttapaccayābhāvato vatthunāva vippayuttapaccayena uppajjanato. Ekacce pana abyākatā yassa vippayuttapaccayā honti, sayampi tato vippayuttapaccayaṃ labhanti yathā paṭisandhikkhaṇe vatthukkhandhā. Tena vuttaṃ ‘‘kesañci khandhā…pe… nānāvippayuttapaccayāpī’’ti. Paccayaṃ paccayaṃ karotīti paccayadhammaṃ vatthuṃ khandhe ca attano paccayabhūtaṃ karoti, yathāvuttaṃ paccayadhammaṃ paccayaṃ katvā pavattatīti attho. Taṃkiriyākaraṇatoti vippayuttapaccayakiccakaraṇato. Paṭicca uppatti natthīti paṭiccaṭṭhapharaṇaṃ natthi sahajātaṭṭho paṭiccaṭṭhoti katvā. ‘‘Paṭicca uppajjantī’’ti ettakamevāha, kiṃ paṭicca? Khandheti pākaṭoyamatthoti. Tenāha ‘‘kiṃ pana paṭiccā’’tiādi. Paccāsattiñāyena anantarassa vidhi paṭisedho vā hotīti gaṇheyyāti taṃ nivāretuṃ vuttanti dassento ‘‘anantarattā…pe… vuttaṃ hotī’’ti āha.

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我来 译文如下：
61. 在其他处关于因缘等。"不指明缘"是指不具体指明缘法的自性。因为在因缘等的说明中，并未具体显示贪离等善等诸法的特殊自性作为因等诸法。"在善等中"这是对贪离等的限定语。由此表明:正如在贪离等中没有"只有这个是缘"的限定,同样在彼等差别的善等诸法中也是如此。而在此前生缘中。"在依处非依处诸法中"是处格表示抉择。"由前生缘而生起"这句话排除了结生刹那和在无色界生起的诸蕴。至于为什么在这里只取依处前生,而不取所缘前生的质疑,考虑到这一点而说"因为所缘前生在依处前生不存在时也不能获得"。"它的"是指结生异熟的。"未列举"为了使已说之义明显而说"说为三个即非异熟等"。"不得"是表示若能得到,应该说"四个"。"在那里"即在异熟三法中。"三个"即"依异熟法为缘而异熟法由前生缘生起,依异熟法法,依非异熟非异熟法法"这三个。
63. "所造色"是指依止那些大种而转起的所造色。"说"是说一刹那和异时的业缘,因为对于不相离而转起的彼等诸法,缘的作用没有差别。"转起时的等流色"这一限定语是因为在结生刹那也承许等流色有一刹那的业缘。正因如此,在义释中说"如是在结生刹那中的大种"而说明了两种业缘。
64. "在结生时所得到的任何"是指在眼根等中,任何在结生时所得到的根色,依彼彼的作用,根色和依处色被称为"等流色"。
69. "某些"是指五蕴有情的结生诸蕴等。因为对它们而言,依处必定是不相应缘。"相同的不相应缘"即相似的不相应缘。因为善不善诸蕴和某些无记法虽是其他法的不相应缘,但自身不从彼得不相应缘,因为心所生色没有不相应缘,是由依处的不相应缘而生起。但某些无记法既是其他法的不相应缘,自身也从彼得不相应缘,如结生刹那的依处诸蕴。因此说"某些诸蕴...不同的不相应缘"。"使缘成为缘"是使缘法即依处和诸蕴成为自己的缘,意思是通过使如上所说的缘法成为缘而转起。"由于作彼业"即由于作不相应缘的作用。"没有依缘生起"即没有遍及依缘义,因为俱生义即是依缘义。只说"依缘而生起",这个意思是明显的即"依什么而生?依诸蕴"。因此说"依什么"等。为了避免由于proximity(邻近)的道理而理解为对无间有制定或否定,所以说"由于无间...所说"。
71. [原文未给出]

72.Saṅkhipitvā dassitānaṃ vasenetaṃ vuttanti saṅkhipitvā dassitānaṃ paccayānaṃ vasena etaṃ ‘‘ime tevīsati paccayā’’tiādivacanaṃ vācanāmaggaṃ dassentehipi pāḷiyaṃ vuttanti aṭṭhakathāyaṃ vuttaṃ. Ekenapīti kusalādīsu ca padesu ekenapi padena, tasmiṃ tasmiṃ vā paccayaniddese vākyasaṅkhātena ekenapi padena. Tayo paccayāti hetuārammaṇādhipatipaccayā. Te cattāro pacchājātañca vajjetvāti ettha yathāvutte cattāro paccaye vitthāritattā ‘‘vajjetvā’’ti vuttaṃ, pacchājātaṃ pana sabbena sabbaṃ aggahitattā. Ettakā hi ekūnavīsati paccayā yathāvutte paccaye vajjetvā avasiṭṭhā. Ye panāti padakārake vadati. Saṅkhipitvāti padassa ‘‘pāḷiyaṃ vitthāritaṃ avitthāritañca sabbaṃ saṅgahetvā vutta’’nti atthaṃ vadanti. ‘‘Tevīsati paccayā’’ti pāṭhena bhavitabbaṃ ‘‘sabbaṃ saṅgahetvā’’ti vuttattā. Pacchājātapaccayoyeva hi vajjetabboti. Evaṃ vādantare vattabbaṃ vatvā idāni pāḷiyā aviparītaṃ atthaṃ dassetuṃ ‘‘ādimhi panā’’tiādi vuttaṃ.

Vibhaṅgavāravaṇṇanā niṭṭhitā.

(2) Saṅkhyāvāravaṇṇanā

73.Yathāaññamaññapaccaye viseso vibhaṅge atthīti idaṃ hetupaccayādivibhaṅgato visesabhāvasāmaññena vuttaṃ. Na hi yādiso aññamaññapaccayavibhaṅge viseso, tādiso purejātapaccayavibhaṅge. Tathā hi aññamaññapaccaye paṭisandhi labbhati, na purejātapaccaye. ‘‘Vipākābyākataṃ ekaṃ khandhaṃ paṭiccā’’tiādike vibhaṅgeti iminā yasmiṃ paccaye vipākābyākataṃ uddhaṭaṃ, taṃ nidassanavasena dasseti. Idaṃ vuttaṃ hoti – yathā hetupaccayādīsu ‘‘vipākābyākataṃ ekaṃ khandhaṃ paṭiccā’’tiādinā vibhaṅge vipākābyākataṃ uddhaṭaṃ atthi, evaṃ vipākābyākatābhāvaṃ āsevanapaccaye visesaṃ dassetīti.

74.Etasmiṃ anulometi imasmiṃ paṭiccavāre paccayānulome. Suddhikanayeti paṭhame naye. Dassitagaṇanatoti ‘‘nava, tīṇi, eka’’nti evaṃ saṅkhepato dassitagaṇanato. Tato paresu nayesūti tato paṭhamanayato paresu dutiyādinayesu. Aññissāti navādibhedato aññissā gaṇanāya. Abahugaṇanena yuttassa bahugaṇanassa paccayassa, tena abahugaṇanena. Samānagaṇanatā cāti ca-saddo byatireko. Tena paccanīyato anulome yo viseso vuccati, taṃ joteti. Tenāha ‘‘anulomeyeva daṭṭhabbā’’ti. Anulomeyevāti avadhāraṇena nivattitaṃ dassetuṃ ‘‘paccanīye…pe… vakkhatī’’ti vuttaṃ.

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我来翻译这段巴利文：
72. "依据略说所示而说"意思是根据略说所示的诸缘,这个"此二十三缘"等语句是在注释书中说明在圣典中也是由那些显示教说方法者所说的。"即使以一"是指在善等诸句中即使以一个句子,或在彼彼缘的说明中以所谓语句的一个句子。"三种缘"是指因缘、所缘缘和增上缘。"除去那四种和后生"在这里说"除去"是因为已详述如上所说的四种缘,而后生缘则是完全未取。因为这些十九缘是除去如上所说的诸缘后所剩余的。"其他"是指句子的造作者。"略说"这个词他们解释为"包含了在圣典中详说和未详说的一切而说"的意思。应当是"二十三缘"的读法,因为说"包含一切"。因为只应除去后生缘。如此说明了在不同说法中应说的内容后,现在为了显示与圣典不相违的意义而说"但在开始"等。
分别品释义结束。
数目品释义
73. "如在相互缘中有差别"这是从因缘等的分别总的说明有差别的意思。因为不像在相互缘的分别中有差别那样在前生缘的分别中有差别。即在相互缘中有结生,在前生缘中则没有。"在'依异熟无记一蕴'等的分别中"由此显示在哪个缘中列举了异熟无记,以其为例而显示。这是说 - 如在因缘等中以"依异熟无记一蕴"等方式在分别中列举了异熟无记,如是显示在重复缘中没有异熟无记这个差别。
74. "在此顺理"是指在此缘起品的顺理中。"在单纯方法"是指在第一方法中。"从所示的数"即从简略所示的"九、三、一"等数。"在其后诸方法"即在那第一方法之后的第二等方法中。"其他"即从九等区分而言的其他数。少数的缘与多数相应,由那少数。"同样的数"中的"和"字表示区别。由此显示从反理到顺理所说的差别。因此说"仅应在顺理中见"。"仅在顺理"这个限定词,为了显示所排除的而说"在反理中...将说"。
76. [原文未给出];

79. Te pana terasamūlakādike naye sāsevanasavipākesu dvīsu dvāvīsatimūlakesu sāsevanameva gahetvā itaraṃ pajahanto āha ‘‘pacchājātavipākānaṃ parihīnattā’’ti. Virodhābhāve satīti idaṃ ‘‘siyā kusalaṃ dhammaṃ paṭicca akusalo dhammo uppajjeyyā’’tiādīsu viya parikappavacanaṃ sandhāya vuttaṃ. Tenāha ‘‘pucchāya dassitanayenā’’ti. Tassa ca tevīsatimūlakassa. Nāmanti tevīsatimūlakanti nāmaṃ. Dvāvīsati…pe… vuttanti etena dvāvīsatimūlakova paramatthato labbhati, na tevīsatimūlakoti dasseti.

Aññapadānīti hetuadhipatipadādīni. Suddhikanayoti paṭhamanayo, yaṃ aṭṭhakathāyaṃ ‘‘ekamūla’’nti vuttaṃ. Ārammaṇamūlakādīsu na labbhatīti dumūlakādīsu taṃ na yojīyati. Heṭṭhimaṃ heṭṭhimaṃ sodhetvā eva hi abhidhammapāḷi pavattā, tasmā ‘‘ārammaṇe…pe… pañhā’’ti vuttanti sambandho. Tatthāti ‘‘tīṇiyeva pañhā’’ti pāṭhe. ‘‘Vattu adhippāyānuvidhāyī saddappayogo’’ti katvā adhippāyaṃ vibhāvento āha ‘‘tato uddhaṃ gaṇanaṃ nivāreti, na adho paṭikkhipatī’’ti. Gaṇanāya upanikkhittapaññattibhāvato heṭṭhāgaṇanaṃ amuñcitvāva uparigaṇanā sambhavatīti āha ‘‘tīsu ekassa antogadhatāya ca ‘tīṇiyevā’ti vutta’’nti. Attano vacananti ‘‘tatridaṃ lakkhaṇa’’ntiādinā vuttaṃ attano vacanaṃ.

80-85.Avigatā…pe… vuttepi vipallāsayojanaṃ akatvāti adhippāyo. Sā dassitā hotīti sā vipallāsayojanaṃ akatvā dassiyamānā yadipi dassitā hoti, na evaṃ āvikaraṇavasena dassitā hoti tādisassa liṅganassa abhāvato yathā vipallāsayojanāyanti adhippāyo. Tenāha ‘‘vipallāsa…pe… hotī’’ti. Evameva adhippāyo yojetabboti ‘‘ye…pe… taṃ dassetu’’nti ettha ‘‘yadipi avigatānantara’’ntiādinā yathā adhippāyo yojito, evameva ‘‘tenetaṃ āvikarotī’’ti etthāpi adhippāyo yojetabbo. Kiṃ vuttaṃ hoti? Yathā tattha ‘‘ūnataragaṇanehi samānagaṇanehi ca saddhiṃ saṃsandane ūnatarā samānā ca gaṇanā hotī’’ti ayamattho ñāpanavasena dassito, evamidhāpīti. Tena vuttaṃ aṭṭhakathāyaṃ ‘‘ārammaṇapaccayo yena yena bahutaragaṇanena vā samānagaṇanena vā paccayena saddhiṃ tikadukādibhedaṃ gacchati, sabbattha tīṇeva pañhavissajjanāni veditabbānī’’ti. Na kevalamatthavisesāvikaraṇatthamevettha tathā yojanā katā, atha kho desanākkamoyeva soti dassetuṃ ‘‘paccanīyādīsupi panā’’tiādimāha. Tattha mūlapadanti ārammaṇapaccayādikaṃ tasmiṃ tasmiṃ naye mūlabhūtaṃ padaṃ. Tatthāti paccanīyādīsu. Etaṃ lakkhaṇanti ‘‘tatridaṃ lakkhaṇa’’ntiādinā vuttalakkhaṇaṃ. Tasmāti yasmā pubbenāparaṃ pāḷi evameva pavattā, tasmā eva. Tena mūlapadaṃ ādimhiyeva ṭhapetvā desanā ñāyāgatāti dasseti. Yadi evaṃ liṅganena atthavisesāvikaraṇaṃ kathanti āha ‘‘na ca viññāte atthe vacanena liṅgena ca payojanaṃ atthī’’ti.

Paccayānulomavaṇṇanā niṭṭhitā.

Paṭiccavāro

Paccayapaccanīyavaṇṇanā

86-87.Rūpasamuṭṭhāpakavasenevaveditabbanti idaṃ aṭṭhakathāvacanaṃ anantaraṃ ‘‘cittasamuṭṭhānañca rūpa’’nti pāḷiyaṃ āgatattā vuttaṃ, pañcaviññāṇānaṃ pana ahetukapaṭisandhicittānañca vasena yojanā sambhavatīti katvā vuttaṃ ‘‘sabbasaṅgāhikavasena panetaṃ na na sakkā yojetu’’nti.



我来翻译这段巴利文：
79. 在这十三根等方法中，在有重复有异熟的二个二十二根中，取重复舍弃其他，因此说"由于后生和异熟的减少"。"在无相违时"这是针对如"或许依善法而不善法生起"等假设语句而说的。因此说"依问题所示的方法"。"它的"即二十三根的。"名"即名为二十三根。"说为二十二"等，由此显示从究竟义而言只得二十二根，而非二十三根。
"其他诸句"即因、增上等诸句。"单纯方法"即第一方法，在注释书中称为"一根"。"在所缘根等中不得"即在二根等中那不相应。因为阿毗达摩圣典是在清净下下而转起的，所以说"在所缘...问题"这样连接。"在那里"即在"仅三个问题"的经文中。由于"语言的运用是随顺说者的意趣"，为阐明意趣而说"阻止向上的计数，不否定向下"。由于计数是施设的附加，向上的计数必须不舍弃向下的计数而成立，因此说"由于一包含在三中故说'仅三'"。"自己的语句"即以"这是其特相"等所说的自己的语句。
80-85. 意思是即使说"无灭..."等也不作颠倒的配合。"那被显示"意思是那不作颠倒配合而被显示的虽然已被显示，但不是以显明的方式被显示，因为没有那样的表征，如在颠倒配合中那样。因此说"颠倒...是"。"同样应配合意趣"即如在"为了显示...彼"中以"虽然无灭无间"等方式配合意趣，同样在"由此显明它"中也应配合意趣。这是说什么？如在那里以使知"在与较少数和同数配合时成为较少和相同的数"这个意义的方式显示，这里也是如此。因此在注释书中说："所缘缘与任何较多数或同数的缘一起进入三法二法等的区分，在一切处都应知道只有三个问题的回答。"不仅为了显明义的差别而如此配合，而且这就是说法的次第，为了显示这点而说"在反等中"等。其中"根句"是指在彼彼方法中作为根本的所缘缘等句。"在那里"即在反等中。"这个特相"即以"这是其特相"等所说的特相。"因此"即因为前后的圣典就是如此转起，所以。由此显示将根句置于最初而说法是合理的。若如此，如何由表征显明义的差别？回答说："在了知义时不需要语句和表征。"
顺缘释义结束。
缘起品
反缘释义
86-87."应只依色生起的方式理解"这个注释书的语句是因为在圣典中紧接着说"及心所生色"而说的，但考虑到可依五识和无因结生心的方式配合，所以说"但依总摄的方式这不是不能配合"。

93.Sahajātapurejātapaccayāti idaṃ paccayena paccayadhammopalakkhaṇanti dassetuṃ ‘‘sahajātā ca hetuādayo…pe… attho daṭṭhabbo’’ti vatvā ‘‘na hī’’tiādinā tamevatthaṃ samattheti.

94-97.So paccayoti so paṭiccaṭṭhapharaṇako paccayo.

99-102.Cittasamuṭṭhānādayoti ādi-saddena bāhirarūpaāhārasamuṭṭhānādayo rūpakoṭṭhāsā saṅgayhanti. Tassāti maggapaccayaṃ labhantassa rūpassa. Evameva panāti iminā yathā namaggapaccaye vuttaṃ, evameva nahetupaccayādīsu yaṃ hetupaccayaṃ labhati, tassa parihīnattāti imamatthaṃ upasaṃharati. Tenāha ‘‘ekaccarūpassa paccayuppannatā daṭṭhabbā’’ti.

107-130.Sabbatthāti pannarasamūlakādīsu sabbesu nayesu. Kāmaṃ suddhikanayādīsu visadisavissajjanā, idhādhippetatthaṃ pana dassetuṃ ‘‘ekesū’’tiādi vuttaṃ. Idhāti etesu nāhāramūlakādinayesu. Gaṇanāyeva na sarūpadassananti suddhikanaye viya gaṇanāya eva na sarūpadassanaṃ adhippetanti attho.

Paccayapaccanīyavaṇṇanā niṭṭhitā.

Paccayānulomapaccanīyavaṇṇanā

131-189.Tiṇṇanti hetu adhipati maggoti imesaṃ tiṇṇaṃ paccayānaṃ. Sādhāraṇānanti ye tesaṃ tiṇṇaṃ sādhāraṇā paccayā paccanīkato na labbhanti, yasmā tesaṃ saṅgaṇhanavasena vuttaṃ, tasmā. Maggapaccayeti maggapaccaye anulomato ṭhite. Itarehīti hetuadhipatipaccayehi. Sādhāraṇā sattevāti maggapaccayavajje satteva. Hetupaccayopi paccanīyato na labbhatīti heturahitesu adhipatino abhāvā. So panāti hetupaccayo asādhāraṇoti katvā na vutto sādhāraṇānaṃ alabbhamānānaṃ vuccamānattā. Na hi hetupaccayo maggapaccayassa sādhāraṇo. Yehīti yehi paccayehi. Teti anantarapaccayādayo. Ekantikattāti avinābhāvato. Arūpaṭṭhānikāti arūpapaccayā arūpadhammānaṃyeva paccayabhūtā anantarapaccayādayo. Tenāti ‘‘ekantikānaṃ arūpaṭṭhānikā’’ti idhādhippetattā. Tehīti purejātāsevanapaccayehi. Tesaṃ vasenāti tesaṃ ūnataragaṇanānaṃ ekakādīnaṃ vasena. Tassa tassāti paccanīyato yojitassa tassa tassa dukādikassa bahugaṇanassa. Gaṇanāti ūnataragaṇanā. Anulomato ṭhitassapīti pi-saddena anulomato ṭhito vā hotu paccanīyato yojito vā, ūnataragaṇanāya samānanti dasseti. Nayidaṃ lakkhaṇaṃ ekantikanti iminā yathāvuttalakkhaṇaṃ yebhuyyavasena vuttanti dasseti.

Paccayānulomapaccanīyavaṇṇanā niṭṭhitā.

Paccayapaccanīyānulomavaṇṇanā



我来翻译这段巴利文：
93. "俱生前生缘"为了显示这是以缘来表征缘法,说"俱生的因等...应知此义",然后以"因为不"等证成那个意义。
94-97. "那个缘"是指那个遍及依缘义的缘。
99-102. "心所生等"中的"等"字包括外色、食所生等色聚。"它的"是指获得道缘的色。"正是如此"以此总结如在非道缘中所说,正是如此在非因缘等中,对于获得因缘者由于减少的这个意义。因此说"应观某些色的缘生性"。
107-130. "在一切处"即在十五根等一切方法中。虽然在单纯方法等中有不同的答案,但为了显示此处所意趣的义而说"在某些"等。"在此"即在这些非食根等方法中。"只是数而非自性的显示"意思是如在单纯方法中一样,只意趣数而非自性的显示。
反缘释义结束。
顺反缘释义
131-189. "三个"即因、增上、道这三个缘。"共同的"即因为是依这三个的共同缘在反面不得而说的。"在道缘"即在道缘从顺面而住时。"由其他"即由因增上缘。"只有七个共同"即除去道缘只有七个。"因缘也从反面不得"是因为在无因中没有增上。"它"即因缘因为非共同故不说,因为正在说共同的不得。因为因缘不是道缘的共同。"由哪些"即由哪些缘。"它们"即无间缘等。"由于必然性"即由于不相离。"无色为基"即无色缘,作为无色法的缘的无间缘等。"因此"即因为此处意趣"必然的无色为基"。"由它们"即由前生重复缘。"依它们"即依那些较少数的一等。"彼彼"即从反面配合的彼彼二法等多数。"数"即较少数。"也从顺面住"中的"也"字显示:或从顺面住,或从反面配合,都与较少数相同。"此特相非必然"由此显示所说的特相是就大多数而言。
顺反缘释义结束。
反顺缘释义

190.Sabbesupīti pacchājātaṃ ṭhapetvā sabbesupi paccayesu. So hi anulomato alabbhamānabhāvena gahito ‘‘sabbesū’’ti ettha saṅgahaṃ na labhati. Arūpāvacaravipākassa āruppe uppannalokuttaravipākassa ca purejātāsevanānaṃ alabbhanatoti ‘‘kiñci nidassanavasena dassento’’ti āha.

Avasesānaṃ lābhamattanti avasesānaṃ ekaccānaṃ lābhaṃ. Tenāha ‘‘na sabbesaṃ avasesānaṃ lābha’’nti . Pacchājāte pasaṅgo natthīti pacchājāto anulomato tiṭṭhatīti ayaṃ pasaṅgo eva natthi. Purejā…pe… labbhatīti iminā vippayutte paccanīyato ṭhite purejāto labbhatīti ayampi atthato āpanno hotīti taṃ niddhāretvā tattha yaṃ vattabbaṃ, taṃ dassetuṃ ‘‘purejāto pana vippayutte paccanīyato ṭhite anulomato labbhatīti idampī’’tiādi vuttaṃ. Tattha ‘‘avasesā sabbepīti atthe gayhamāne āpajjeyyā’’ti idaṃ tassā atthāpattiyā sabbhāvadassanamattaṃ daṭṭhabbaṃ, attho pana tādiso na upalabbhatīti ayamettha adhippāyo. Tenāha ‘‘yampi kecī’’tiādi.

Tattha kecīti padakāre sandhāyāha. Te hi ‘‘arūpadhātuyā cavitvā kāmadhātuṃ upapajjantassa gatinimittaṃ ārammaṇapurejātaṃ hotīti ñāpetuṃ ‘navippayuttapaccayā purejāte’ti ayamattho niddhārito’’ti vadanti, taṃ na yujjati āruppe rūpaṃ ārabbha cittuppādassa asambhavato. Tathā heke asaññabhavānantarassa viya āruppānantarassa kāmāvacarapaṭisandhiviññāṇassa purimānupaṭṭhitārammaṇaṃ icchanti. Tenevāha ‘‘tampi tesaṃ rucimattamevā’’tiādi. Yujjamānakapaccayuppannavasena vāti yasmiṃ yasmiṃ paccaye anulomato ṭhite yaṃ yaṃ paccayuppannaṃ bhavituṃ yujjati, tassa tassa vasenāti attho. Na vicāritaṃ suviññeyyattāti adhippāyo. Navāti ārammaṇaanantarasamanantarūpanissayapurejātāsevanasampayuttanatthivigatapaccayā. Tampi tesaṃ navannaṃ paccayānaṃ anulomato alabbhamānataṃ.

191-

我来翻译这段巴利文：
190. "在一切中"即除去后生在一切诸缘中。因为它由于从顺面不得而被取，在此"一切"中不得包含。由于在无色界异熟和在无色界生起的出世间异熟不得前生重复，所以说"显示某些作为例证"。
"其余的得到而已"即其余某些的得到。因此说"非一切其余的得到"。"在后生中没有过失"即后生从顺面而住这个过失根本不存在。"前生...得到"由此显示在不相应从反面而住时得到前生，这个意义也成立，为了确定它并显示在那里应说的，所以说"而前生在不相应从反面而住时从顺面得到，这个也"等。其中"当取'其余一切'的意义时会产生"这只应视为显示那个意义成立的存在，但不得到那样的意义，这是此处的意趣。因此说"某些人"等。
其中"某些"是指句子的造作者。因为他们说："为了使知从无色界死后往生欲界者的趣相是所缘前生，所以确定'九不相应缘在前生'这个意义"，这是不合理的，因为在无色界不可能缘色而生起心。如是某些人主张如无想有情之后一样，无色界之后的欲界结生识有前所未现的所缘。因此说"那也只是他们的喜好"等。"或依合理的缘生"意思是依在任何缘从顺面而住时任何适合成为缘生的方式。"未详察"意思是因为容易了知。"九"即所缘、无间、等无间、依止、前生、重复、相应、无有、离去诸缘。"那也"即那九个缘从顺面不得。
191. [原文未给出]

195.Na aññamaññena ghaṭitassa mūlassāti aññamaññapaccayena paccanīyato ṭhitena yojitassa sattamassa mūlassa vitthāritattā. Sabbaṃ sadisanti sabbapāḷigamanaṃ sadisaṃ.

Imasmiṃ…pe… veditabboti ettha imasmiṃ etthāti dve bhummaniddesā. Tesu paṭhamassa visayo paccanīyānulometi aṭṭhakathāyameva dassitoti adassitassa visayaṃ dassetuṃ ‘‘etesū’’tiādi vuttaṃ. Pi-saddenāti ‘‘imesampī’’ti ettha pi-saddena. Kismiñci paccaye. Kammapaccayaṃ labhantānipi cakkhādīni vipākaviññāṇādīni ca indriyaṃ na labhantīti katvā ‘‘yebhuyyenā’’ti vuttaṃ, katipayaṃ na labhatīti vuttaṃ hoti. Maggapaccayantiādīsupi eseva nayo. Yathāvuttānīti pañcavokārapavattiasaññabhavapariyāpannāni kaṭattārūpāneva vadati, na cittasamuṭṭhānarūpānīti adhippāyo. Ye rūpadhammānaṃ paccayā hontīti ye hetuadhipatisahajātādipaccayā rūpadhammānaṃ paccayā honti, eteyeva hetuadhipatiādike cha paccaye na labhanti. Eteyevāti vacanena aññe katipaye labhantīti siddhaṃ hotīti taṃ dassento ‘‘pacchājātā…pe… labhatī’’ti āha. Ayañca paccayalābho na janakavasena veditabboti dassetuṃ ‘‘labbhamānā…pe… dassana’’nti vuttaṃ. Dhammavasenāti paccayuppannadhammavasena. Indriyanti indriyapaccayaṃ. Yadi evanti kaṭattārūpaṃ yaṃ yaṃ na labhati, taṃ taṃ yadi vattabbaṃ, evaṃ sante rūpadhammesu bhūtarūpāniyeva aññamaññapaccayaṃ labhantīti āha ‘‘upādārūpāni…pe… vattabba’’nti. Taṃ pana upādārūpānaṃ aññamaññapaccayālābhavacanaṃ. Arūpindriyālābhanti arūpīnaṃ indriyānaṃ vasena indriyapaccayālābhaṃ.

196-197. Bahugaṇanampi ūnataragaṇanena yojitaṃ ūnataragaṇameva hotīti katvā vuttaṃ ‘‘yadipi tikādīsu ‘hetuyā pañcā’ti idaṃ natthī’’ti. Anuttānaṃ duviññeyyatāya gambhīraṃ. Yathā ca bhūtarūpāni nārammaṇapaccayā aññamaññapaccayā uppajjanti, evaṃ paṭisandhikkhaṇe vatthurūpanti āha ‘‘vatthupi pana labhatī’’ti. Yathā heṭṭhā ekamūlakaṃ ‘‘dumūlaka’’nti vuttaṃ, evaṃ idhāpi dumūlakaṃ ‘‘timūlaka’’nti vadanti.

203-233.Cetanāmattasaṅgāhaketi cetanāmattaṃyeva paccayuppannaṃ gahetvā ṭhite pañhe. Tattha hi ‘‘nakammapaccayā hetupaccayā’’ti vattuṃ sakkā. Evaṃpakāreti idaṃ ‘‘tīṇītiādīsū’’ti ettha ādi-saddassa atthavacananti dassento ‘‘ādi-saddo hi pakāratthova hotī’’ti āha. Rūpampi labbhati cetanāmattameva asaṅgaṇhanato.

Paccayapaccanīyānulomavaṇṇanā niṭṭhitā.

Paṭiccavāravaṇṇanā niṭṭhitā.

2. Sahajātavāravaṇṇanā

234-

我来翻译这段巴利文：
195. "非由相互结合的根"即由相互缘从反面而住所配合的第七根已详述。"一切相似"即一切圣典的进行相似。
"在此...应知"这里"在此"和"这里"是两个处格表示。其中第一个的范围在注释书中已显示为反顺,为了显示未显示的范围而说"在这些"等。"由'也'字"即在"这些也"中的"也"字。在某个缘中。因为眼等和异熟识等虽得业缘但不得根缘,所以说"大多数",意思是说少数不得。在道缘等中也是这个方法。"如上所说"意思是只说五蕴有情转起和无想有情所摄的等流色,不是心所生色。"凡是诸色法的诸缘"即凡是因、增上、俱生等诸缘是诸色法的诸缘,这些因、增上等六缘不得。由"这些"的说法成立得到其他少数,为了显示这点而说"后生...得到"。为了显示这个缘的获得不应依能生的方式理解而说"得到...显示"。"依法"即依缘生法。"根"即根缘。"若如此"即等流色若不得什么就应说什么,若是这样,则在色法中只有大种色得相互缘,因此说"应说...所造色"。那是说所造色不得相互缘。"无色根不得"即依无色诸根的方式不得根缘。
196-197. 由于多数即使与较少数配合也成为较少数,所以说"虽然在三法等中没有'在因中五'"。"不明显"由于难以了知而深奥。如大种色不是所缘缘而是相互缘生起,如是在结生刹那的依处色,所以说"而依处也得到"。如在前面说一根为"二根",如是在这里也说二根为"三根"。
203-233. "只摄取思"即在只取思为缘生而住的问题中。因为在那里可以说"从非业缘到因缘"。"如是种类"这是显示在"三等"中的"等"字的意义说明,所以说"因为'等'字只是种类义"。色也得到是因为不摄取只是思。
反顺缘释义结束。
缘起品释义结束。
2.俱生品释义
234. [原文未给出];

242.Sahajātapaccayakaraṇanti sahajātaṃ paccayadhammaṃ paccayaṃ katvā pavatti. Sahajātāyattabhāvagamananti sahajāte paccayadhamme āyattabhāvassa gamanaṃ paccayuppannassa attanā sahajātapaccayāyattavuttitā . Ettha ca sahajātapaccayasaṅkhātaṃ sahajātaṃ karotīti sahajāto, tathāpavatto paccayuppannadhammo. Tattha pavattamāno sahajātasaddo yasmā tassa paccayuppannassa attanā sahajātaṃ paccayadhammaṃ paccayaṃ katvā pavattiṃ tadāyattabhāvūpagamanañca vadatīti vuccati, tasmā vuttaṃ ‘‘sahajātasaddena…pe… vutta’’nti. Tassa karaṇassa gamanassa vāti tassa yathāvuttassa sahajātapaccayakaraṇassa sahajātāyattabhāvūpagamanassa vā. ‘‘Kusalaṃ dhammaṃ sahajāto’’ti imassa kusalaṃ dhammaṃ sahajātaṃ taṃsahabhāvitañca paccayaṃ katvāti ayamatthoti āha ‘‘kusalādīnaṃ kammabhāvato’’ti. Sahajātapaccayasahabhāvīnaṃ paccayānaṃ saṅgaṇhatthañhettha ‘‘sahajātāyattabhāvagamanaṃ vā’’ti vuttaṃ.

Taṃkammabhāvatoti tesaṃ yathāvuttapaccayakaraṇatadāyattabhāvagamanānaṃ kammabhāvato. Aṭṭhakathāyaṃ pana ‘‘kusalaṃ dhammaṃ sahajātoti kusalaṃ dhammaṃ paṭicca tena sahajāto hutvā’’ti paṭiccasaddaṃ āharitvā attho vutto, taṃ ‘‘paṭiccattho sahajātattho’’ti katvā vuttaṃ. Sahajātasaddayoge kusalaṃ dhammanti upayogavacanassa yutti na vuttā, ‘‘tena sahajāto hutvā’’ti pana vuttattā karaṇatthe upayogavacananti dassitanti keci. Nissayavāre pana kusalaṃ dhammaṃ nissayatthena paccayaṃ katvāti vadantena idhāpi ‘‘kusalaṃ dhammaṃ sahajātatthena paccayaṃ katvā’’ti ayamattho vuttoyeva hoti, paṭiccasaddāharaṇampi imamevatthaṃ ñāpetīti daṭṭhabbaṃ. Upādārūpaṃ kiñci bhūtarūpassa anupālakaṃ upatthambhakañca hontampi sahajātalakkhaṇena na hoti, tasmā paṭiccatthaṃ na pharatīti āha ‘‘paṭiccāti iminā vacanena dīpito paccayo na hotī’’ti. Nidassanavasena vuttanti udāharaṇavasena vuttaṃ, na anavasesatoti attho. Yathāvuttoti paṭiccatthapharaṇavasena vutto. Yathā ca upādārūpaṃ bhūtarūpassa upādārūpassa ca paccayo na hoti, evaṃ ṭhapetvā cha vatthūni sesarūpāni arūpadhammānaṃ paccayo na hotīti dassento ‘‘vatthuvajjāni rūpāni ca arūpāna’’nti āha.

Sahajātavāravaṇṇanā niṭṭhitā.

3. Paccayavāravaṇṇanā

243.Pati-saddo patiṭṭhatthaṃ dīpeti ‘‘sāre patiṭṭhito’’tiādīsu, aya-saddo gatiṃ dīpeti ‘‘eti etthāti ayo’’ti.

Bhūtupādārūpāni saha saṅgaṇhitvā vuttaṃ upādārūpānaṃ viya bhūtarūpāni nissayo hotīti katvā. Yadi evaṃ kasmā aṭṭhakathāyaṃ ‘‘mahābhūte nissāya cittasamuṭṭhānaṃ upādārūpa’’nti upādārūpaṃyeva dassitanti āha ‘‘aṭṭhakathāyaṃ panā’’tiādi.

255.Paṭiccavāre sahajāteti paṭiccavāre sahajātapaccayavaṇṇanāyaṃ, kammautujānanti kammajānaṃ utujānañca vasena attho vuttoti yojanā. Tathā hi tattha vuttaṃ ‘‘dvisantatisamuṭṭhānabhūtavasena vutta’’nti (paṭṭhā. aṭṭha. 

我来翻译这段巴利文：
242. "作俱生缘"即以俱生为缘法而作缘的转起。"达到依俱生的状态"即依于俱生缘法而达到的状态,即缘生法与其俱生缘的依赖关系。这里,使称为俱生缘的俱生为缘即俱生,即如是转起的缘生法。在那里进行的俱生声因为说明那缘生法以自身俱生的缘法为缘而转起和达到依彼状态,所以说"由俱生声...所说"。"对彼作用或达到"即对如上所说的作俱生缘或达到依俱生状态。"善法是俱生"的意思是以善法为俱生和俱有的缘,所以说"由善等的业性"。为了摄取俱生缘俱有的诸缘,这里才说"或达到依俱生的状态"。
"由彼业性"即由如上所说的作缘和达到依彼状态的业性。但在注释书中说"善法是俱生即依于善法而与它成为俱生",引入依缘声而解释,这是因为"依缘义即俱生义"而说的。有些人说:没有说明俱生声结合时善法这个对格的合理性,但因为说"与它成为俱生",所以显示对格表示具格义。但在依止品中由说"以善法作为依止义的缘"者,在这里也说明了"以善法作为俱生义的缘"这个意思,应知引入依缘声也是表明这个意思。所造色虽然对大种色有维持和支持作用,但不具俱生相,所以不遍于依缘义,因此说"不是由'依'这个词所显示的缘"。"依例而说"意思是依举例而说,不是穷尽的意思。"如上所说"即依遍于依缘义而说。如同所造色不是大种色和所造色的缘,同样除了六依处外,其余诸色不是无色法的缘,为了显示这点而说"除依处外诸色对无色"。
俱生品释义结束。
3.缘品释义
243. pati-声表示住立义,如在"住立于坚实"等中,aya-声表示行进,如"由此而去故为aya"。
把大种和所造色一起摄取而说是因为如同对所造色一样大种色也是依止。若如此,为什么在注释书中说"依大种而心所生所造色"只显示所造色呢?为了回答这点而说"但在注释书中"等。
255. "在缘起品俱生"即在缘起品俱生缘释中,解释依业生和温生的意思,这样连接。因为在那里说"依二相续所生大种而说"。;

1.57). Kamme cāti kamme janakakammapaccaye gahite. Ekantānekantakammajānanti ekantena kammajānaṃ na ekantakammajānañca. Tattha asaññabhave ekantakammajaṃ nāma jīvitindriyaṃ, itaraṃ upādārūpaṃ bhūtarūpañca na ekantakammajaṃ, tadubhayampi tattha ekajjhaṃ katvā vuttaṃ, ‘‘mahābhūte paṭicca kaṭattārūpa’’nti idaṃ pana kammasamuṭṭhānavaseneva vuttanti. So nādhippetoti yo yathādassito paṭiccavāre sahajātapaccaye attho vutto, so idha na adhippeto. Kasmāti ce, āha ‘‘kaṭattā…pe… gahitattā’’ti. Taṃ pahāyāti taṃ paṭiccavāre vuttamatthaṃ pahāya aggahetvā. Yathāgahitassāti ‘‘asañña…pe… kaṭattārūpaṃ upādārūpa’’nti pāḷiyaṃ eva gahitassa. Paṭicca paccayāti idaṃ dvinnaṃ vārānaṃ upalakkhaṇaṃ. Paṭiccavāre āgatanayena mahābhūte paṭicca, paccayavāre āgatanayena mahābhūte paccayā mahābhūtānaṃ uppatti na nivāretabbā, tasmā ‘‘upādārūpasaṅkhātaṃ kaṭattārūpa’’nti evaṃ upādārūpaggahaṇena kaṭattārūpaṃ avisesetvā upādārūpānaṃ nivattetabbānaṃ utucittāhārasamuṭṭhānānaṃ atthitāya kaṭattā…pe… visesanaṃ daṭṭhabbanti evamettha yojanā veditabbā.

286-287.Ekaccassa rūpassāti ahetukacittasamuṭṭhānassa. Ito paresupi ekaccarūpaggahaṇe eseva nayo. Cakkhādidhammavasenāti cakkhāyatanādirūpadhammavasena. Cittasamuṭṭhānādikoṭṭhāsavasenāti cittajādirūpadhammabhāgavasena. Sabbaṃ labbhatīti satipi imassa nayassa nahetumūlakatte nonatthinovigatesu ekanti gaṇanaṃ sabbaṃ rūpaṃ sabbassa rūpassa vasena gaṇanā labbhati catusantativasena vattamānesu pañcavīsatiyā rūpadhammesu vajjitabbassa abhāvā.

Paccayavāravaṇṇanā niṭṭhitā.

4. Nissayavāravaṇṇanā

329-337.Nissayapaccayabhāvanti nissayavāre vuttassa sahajātapurejātassa ca nissayaṭṭhassa dhammassa paccayabhāvaṃ paccayavārena niyametunti yojanā. Tathā paccayavāre ‘‘paccayā’’ti vuttassa paccayadhammassa sahajātapurejātabhāvaṃ nissayavārena niyametunti yojanā. Niyamanañcettha paccayaṭṭhanissayaṭṭhānaṃ pariyāyantarena pakāsitattā atthato bhedābhāvadassananti veditabbo. Tena vuttaṃ ‘‘paccayattaṃ nāma nissayattaṃ, nissayattaṃ nāma paccayatta’’nti.

Nissayavāravaṇṇanā niṭṭhitā.

5. Saṃsaṭṭhavāravaṇṇanā

351-368.Sāti savatthukā paṭisandhi. Idhāpīti imasmiṃ saṃsaṭṭhavārepi. Adhipatipurejātāsevanesu anulomato nakammanavipākanajhānanavippayuttesu paccanīyato ṭhitesu na labbhati, aññesu sahajātādīsu anulomato hetuādīsu paccanīyato ca anulomato ca ṭhitesu labbhatīti. Tenāha ‘‘labbhamānapaccayesū’’ti. Imassa visesassāti imassa yathāvuttassa visesassa dassanatthaṃ uddhaṭā, tasmā tādisassa visesassa dassetabbassa abhāvato vatthuvirahitā paṭisandhi anuddhaṭā, na vippayutte paccanīyato ṭhite abhāvatoti attho. Hetupaccayavirahitamattadassanatthanti iminā bhūtakathanaṃ ahetukaggahaṇaṃ na byabhicāranivattananti dasseti. ‘‘Ahetukavipākakiriyavasenā’’ti bhavitabbaṃ hetupariyantattā maggassa.

369-

我来 译这段巴利文：
1.57. "在业中"即在取业能生业缘时。"必然和非必然业生"即必然由业生和非必然由业生。其中在无想有情界中,命根名为必然业生,其余所造色和大种色非必然业生,这两者在那里合为一起而说,"依大种而等流色"这只依业生而说。"那不是所意趣"即如在缘起品俱生缘中所说的义,在这里不是所意趣。若问为什么,回答说"由于取...等流色"。"舍弃它"即舍弃不取在缘起品中所说的义。"如所取的"即在圣典中所取的"无想...等流色所造色"。"依缘"这是表示两品的特征。不应阻碍依缘起品所来的方法依大种,依缘品所来的方法依大种为缘而大种生起,所以"名为所造色的等流色"如此不区别所造色取的等流色,由于应遮止的所造色中有温生、心生、食生,应观察等流...的区别,应如此了知这里的配合。
286-287. "某些色"即无因心所生的。在此后的某些色取中也是这个方法。"依眼等法"即依眼处等色法。"依心所生等部分"即依心生等色法部分。"一切得到"即虽然这个方法是非因根,在非无有非离去中决定计数,依一切色对一切色的计数得到,因为在依四相续而转起的二十五色法中没有应除去的。
缘品释义结束。
4.依止品释义
329-337. "依止缘性"即配合为:以缘品来确定在依止品中所说的俱生前生的依止义诸法的缘性。同样配合为:以依止品来确定在缘品中说"为缘"的缘法的俱生前生性。这里的确定应知是由于以不同方式显明缘义和依止义而显示在义上无差别。因此说"缘义即依止义,依止义即缘义"。
依止品释义结束。
5.相杂品释义
351-368. "它"即有依的结生。"在这里也"即在这相杂品中也。在增上、前生、重复从顺面,在非业、非异熟、非禅、非不相应从反面而住时不得,在其他俱生等从顺面,在因等从反面和顺面而住时得到。因此说"在得到诸缘中"。"此差别"意思是为了显示此如上所说的差别而举出,所以由于没有那样的差别要显示,无依结生未举出,不是因为在不相应从反面而住时不存在。"只为显示无因缘"由此显示无因的取是说实事,不是遮止偏离。应当是"依无因异熟唯作"因为是以因为边际的道。
369. [原文未给出];

391. ‘‘Hetumhi anulomato ṭhite jhānamaggā paccanīyato na labbhantī’’tiādi yaṃ idha aṭṭhakathāyaṃ vuttaṃ, taṃ hetupaccayādivasena uppajjamāno dhammo cattāro sabbaṭṭhānikā āhārindriyajhānamaggā cāti ime aṭṭha paccaye alabhanto nāma natthīti iminā paṭiccavāre anulomapaccanīyavaṇṇanāyaṃ vuttena nayena vedituṃ sakkāti āha ‘‘paṭiccavāre…pe… nayenā’’ti. Sesesūti ahetukamohavajjāhetukesu pañcaviññāṇā…pe… jhānapaccayaṃ labhanti, tasmā ‘‘ahetukamohova jhānamaggapaccayaṃ labhatī’’ti na sakkā vattuṃ, kiñca paccanīyānulome dvinnaṃ paccayānaṃ anulomena anulomavasena saha yojanā natthi ekekasseva yojanāya āgatattā, tasmā ahetukamohova maggapaccayaṃ labhatīti evamettha yojanā veditabbā.

Saṃsaṭṭhavāravaṇṇanā niṭṭhitā.

6. Sampayuttavāravaṇṇanā

392-400.Sadisaṃ sampayuttanti ‘‘yaṃ sadisaṃ, taṃ saṃsaṭṭha’’nti vuccamānaṃ sampayuttaṃ na hoti ‘‘saṃsaṭṭhā yojitā hayā’’tiādīsu. Asaṃsaṭṭhaṃ vokiṇṇanti yaṃ na saṃsaṭṭhaṃ antarantarā uppajjamānena vokiṇṇampi vimissatāya sampayuttanti vuccamānaṃ, taṃ saṃsaṭṭhaṃ na hoti ‘‘yā sā vīmaṃsā…pe… kosajjasampayuttā’’tiādīsu. Evaṃ asampayuttassapi saṃsaṭṭhapariyāyo asaṃsaṭṭhassa ca sampayuttapariyāyo atthīti tadubhayaṃ itaretaraṃ niyametīti dassanatthaṃ vāradvayadesanāti dassento āha ‘‘ubhayaṃ…pe… niyāmakaṃ hotī’’ti, saṃsaṭṭhasaddo hi vokiṇṇaṭṭho natthi, sampayuttasaddo ca sadisattho, tasmā yathā saṃsaṭṭhasaddo sampayuttasaddāpekkho sadisatthato vinivattitvā ekuppādādisabhāvameva atthaṃ bodheti, evaṃ sampayuttasaddopi saṃsaṭṭhasaddāpekkho vokiṇṇaṭṭhato vinivattitvāti aññamaññāpekkhassa saddadvayassa aññamaññaniyāmakatā veditabbā.

Sampayuttavāravaṇṇanā niṭṭhitā.

7. Pañhāvāravibhaṅgavaṇṇanā

401-403.Tepaccayeti te hetuādike paccaye. Paṭipāṭiyāti ettha paccayapaṭipāṭiyā kusalādipadapaṭipāṭiyā vāti āsaṅkāyaṃ ubhayavasenapi attho yujjatīti dassento paṭhamaṃ tāva sandhāyāha ‘‘yathākkamenā’’tiādi. Tassattho – ‘‘hetupaccayo ārammaṇapaccayo’’tiādinā nayena desanākkamena yāya paṭipāṭiyā paṭiccavāre paccayā āgatā, tadanurūpaṃ te dassetunti. Dutiyaṃ pana dassetuṃ ‘‘kusalo kusalassā’’tiādi vuttaṃ. Sā panāyaṃ padapaṭipāṭi yasmā na kusalapadadassanamattena dassitā hoti, tasmā taṃ ekadesena sakalaṃ nayato dassento āha ‘‘kusalo kusalassāti…pe… hotī’’ti. Tenāti nidassanamattena ‘‘kusalo kusalassā’’ti padena. Sabbo pabhedoti yaṃ tattha tattha paccaye ‘‘kusalo kusalassā’’tiādiko yattako pabhedo vissajjanaṃ labhati, so sabbo pabhedoti attho. Te paccaye paṭipāṭiyā dassetunti te hetuādipaccaye kusalādipadapaṭipāṭiyā dassetuṃ.



我来 译这段巴利文：
391. "在因从顺面而住时,禅和道从反面不得"等,这里在注释书中所说的,依因缘等而生起的法,四个遍处和食、根、禅、道这八缘没有所谓不得的,这可以依据在缘起品顺反释义中所说的方法来了解,所以说"依缘起品...方法"。"在其余"即在无因痴除外的无因中五识...得禅缘,所以不能说"只有无因痴得禅道缘",而且在反顺中两个缘的顺面依顺的方式不能一起配合,因为只来到一一的配合,所以应知这里的配合是无因痴只得道缘。
相杂品释义结束。
6.相应品释义
392-400. "相似成相应"即如在"相应的马匹"等中所说的相似不是相应。"非相杂成散乱"即不相杂而由间间生起而散乱,虽说由混合而相应,如在"那个观察...懈怠相应"等中不是相杂。如此不相应也有相杂的同义词,不相杂也有相应的同义词,为了显示它们互相确定,所以说两品,为了显示这点而说"两者...成确定"。因为相杂声没有散乱义,相应声也是相似义,所以如相杂声依赖相应声而离开相似义只表示一生等性质的义,如是相应声也依赖相杂声而离开散乱义,应知互相依赖的两个声有互相确定性。
相应品释义结束。
7.问分别品释义
401-403. "那些缘"即那些因等诸缘。"依次第"这里在缘的次第或善等句的次第的疑问中,为了显示依两者的方式义都合适,首先针对第一种而说"依次序"等。其意义是:依"因缘、所缘缘"等方式的说法次第,依那个次第在缘起品中诸缘已来,显示与那相应的它们。为了显示第二种而说"善对善"等。这个句子的次第因为不只是显示善句就显示了,所以以一分显示全部的方法而说"善对善...是"。"由它"即以"善对善"这个句子作为例示。"一切差别"意思是:在彼彼缘中"善对善"等得到多少差别的解答,那一切差别。"依次第显示那些缘"即依善等句的次第显示那些因等诸缘。

404. Phalavisesaṃ ākaṅkhantā paṭiggāhakato viya dāyakatopi yathā dakkhiṇā visujjhati, evaṃ dānaṃ dentīti āha ‘‘visuddhaṃ katvā’’ti. Tesanti vattabbatārahanti iminā vodānassa sakadāgāmiādīnaṃ āveṇikataṃ dasseti. Kāmaṃ aggamaggapurecārikampi vodānameva, asekkho pana hutvā taṃ paccavekkhatīti na taṃ idha gahitaṃ. Tanti vodānaṃ. Gotrabhucittanti aṭṭhamakassa uppajjanakāle ‘‘gotrabhū’’ti vattabbatārahaṃ cittaṃ. Gotrabhusadisanti vā sotāpannādigotrābhibhāvīti vā gotrabhucittanti evamettha attho veditabbo. Paccayuppannaṃ bhūmito vavatthapeti, ‘‘tebhūmakakusalamevā’’ti ettha viya na paccayadhammanti attho. Desanantarattāti ‘‘kusalacittasamaṅgissā’’tiādinā puggalāmasanadesanato aññattā, aññathā gahitaṃ puna na gaṇheyyāti adhippāyo.

405. Rāgarahitassa viya somanassarahitassa ca rāgassa na ārammaṇe assādanavasena pavatti ajjhupekkhanatoti vuttaṃ ‘‘assādanaṃ…pe… kicca’’nti. Sahasākārappavattāya uppilāvitasabhāvāya pītiyā āhitavisesāya taṇhāya taṃ taṇhābhinandananti vuccatīti taṃ sandhāyāha ‘‘pītikiccasahitāya taṇhāya kicca’’nti. Yathā ca yathāvuttakiccavisesāya pītiyā āhitavisesā taṇhā taṇhābhinandanā, evaṃ diṭṭhābhinandanā veditabbā. Yasmā pana sā atthato paccayavisesavisiṭṭhā diṭṭhiyeva, tasmā vuttaṃ ‘‘diṭṭhābhinandanā diṭṭhiyevā’’ti. Ettha panāti ‘‘abhinandatī’’ti padassa taṇhādiṭṭhivasena vuttesu etesu pana dvīsu atthesu. Abhinandantassāti idaṃ diṭṭhābhinandanaṃyeva sandhāya vuttanti adhippāyena ‘‘pacchimatthameva gahetvā’’ti vuttaṃ. Abhinandantassāti pana avisesato vuttattā taṇhāvasena diṭṭhivasena abhinandantassāti ayamettha attho adhippeto, tasmā ‘‘abhinandanā…pe… na sakkā vattu’’nti idamidha vacanamanokāsaṃ. Kasmā? Diṭṭhirahitepi santāne abhinandanassa vuttattā. Taṇhāvasena nandatīti taṇhābhinandanavaseneva vutto attho purimo attho. Dvīsu pana somanassasahagatacittuppādesūti diṭṭhirahitāni somanassasahagatacittāni sandhāyāha. Yathāvuttenāti ‘‘sarāgassa somanassassā’’tiādinā vuttena somanassena assādentassa, rāgena ca tesuyeva yathāvuttesu dvīsu cittesu assādentassa, catūsupi somanassasahagatacittesu sappītikataṇhāya abhinandantassa, catūsupi diṭṭhisampayuttesu diṭṭhābhinandanāya abhinandantassa diṭṭhi uppajjatīti evamettha yojanā veditabbā. Tena vuttaṃ ‘‘itipi sakkā yojetu’’nti. Yathā diṭṭhūpanissayato diṭṭhābhinandanā sambhavati, evaṃ taṇhūpanissayato taṇhābhinandanāpi sambhavatīti daṭṭhabbaṃ. ‘‘Abhinandati rāgo uppajjatī’’ti vacanato sappītikataṇhāya abhinandantassa rāguppattipi vattabbā, na vā vattabbā taṇhābhinandanāya eva rāguppattiyā vuttattā.



我来翻译这段巴利文：
404. 期望特殊果报者如同从接受者一样从布施者也使布施清净而行布施,所以说"使清净"。"它们"即应当说的,由此显示清净是一来等所特有的。虽然第一道的前分也是清净,但成为无学后才省察它,所以这里不取它。"它"即清净。"种姓心"即第八者生起时应称为"种姓"的心。或者应知这里的意思是:似种姓的或超越预流等种姓的为种姓心。从地确立缘生,不是如"只是三地善"中那样的缘法的意思。"因为是不同的说法"即因为与"具善心者"等缘于人的说法不同,意思是否则已取的不会再取。
405. 如同离贪者一样离喜者的贪不以享受所缘的方式而转起而是以舍的方式,所以说"享受...作用"。与喜的作用俱起的、本性高涨的喜所具有特殊性的爱被称为爱的随喜,针对这点而说"与喜的作用俱起的爱的作用"。如同具有上述特殊作用的喜所具有特殊性的爱是爱的随喜,如是应知见的随喜。但因为它在义上是具有特殊缘的见而已,所以说"见的随喜即是见"。"在这里"即在"随喜"这个词依爱和见所说的这两个义中。"随喜者"这只是针对见的随喜而说,意思是说"只取后义"。但因为"随喜者"是不特定地说,所以这里意趣的义是依爱或依见而随喜者,因此"随喜...不能说"这话在这里没有机会。为什么?因为即使在离见的相续中也说有随喜。"依爱而喜"即只依爱的随喜而说的前义。"在两个与喜俱心生起中"是针对离见的与喜俱心而说。"如上所说"应知这里的配合是:由上述"有贪的有喜"等所说的喜而享受者,由贪在那上述两个心中享受者,由有喜的爱在四个与喜俱心中随喜者,由见的随喜在四个相应见中随喜者而生起见。因此说"如是也可以配合"。应知如同依见为缘而有见的随喜,如是依爱为缘也有爱的随喜。由"随喜而生起贪"的说法,应说或不应说有喜的爱随喜者生起贪,因为已说爱的随喜就是生起贪。

406. ‘‘Tadārammaṇatāyā’’ti vattabbe ‘‘tadārammaṇatā’’ti vuttanti āha ‘‘vibhattilopo hettha kato’’ti. Tadārammaṇatāti ettha tā-saddābhidheyyo attho bhāvo nāma, so pana tadārammaṇasaddābhidheyyato añño natthīti dassento āha ‘‘bhāvavantato vā añño bhāvo nāma natthī’’ti. Etena sakatthe ayaṃ tā-saddoti dasseti. Tenāha ‘‘vipāko tadārammaṇabhāvabhūtoti attho’’ti. Etasmiñcatthe ‘‘tadārammaṇatā’’ti paccattekavacanaṃ daṭṭhabbaṃ. Viññāṇañcāyatana…pe… na vuttanti yadipi kāmāvacaravipākānampi kammaṃ ārammaṇaṃ labbhati, taṃ pana viññāṇañcāyatananevasaññānāsaññāyatanavipākānaṃ viya na ekantena imassa vipākacittassa idaṃ kammaṃ ārammaṇanti vavatthitaṃ kāmāvacaravipākacittānaṃ bahubhedattā, tasmā taṃ labbhamānampi na vuttanti attho. Yadi evaṃ kiṃ taṃ labbhamānampi na dassitamevāti āsaṅkāyaṃ āha ‘‘tadārammaṇena panā’’tiādi. Anulomato samāpajjane yebhuyyena āsannasamāpattiyā ārammaṇabhāvo dassito, aññathā ‘‘paṭilomato vā ekantarikavasena vā’’ti vacanaṃ niratthakaṃ siyāti adhippāyo. Bhaveyyāti anāsannāpi samāpatti ārammaṇaṃ bhaveyya, na sakkā paṭikkhipitunti attho. Teneva hi ‘‘yebhuyyenā’’ti vuttaṃ. Evaṃ satīti yadi āvajjanāya eva ārammaṇabhāvena kusalānaṃ khandhānaṃ abyākatārammaṇatā adhippetā, evaṃ sante. Vattabbaṃ siyāti ‘‘iddhividhañāṇassā’’ti ca pāḷiyaṃ vattabbaṃ siyā tassāpi āvajjanāya ārammaṇabhāvato. Taṃ na vuttanti taṃ abyākataṃ iddhividhañāṇaṃ ‘‘kusalā khandhā iddhividhañāṇassā’’ti na vuttaṃ. Hontīti ārammaṇaṃ honti. Tānīti cetopariyañāṇādīni. Yāya kāyacīti cetopariyañāṇādīnaṃ aññesañca kusalānaṃ ārammaṇakaraṇavasena āvajjantiyā.

407-409. Ādīnavadassanena sabhāvato ca aniṭṭhatāmattavasena ca domanassassa uppatti veditabbāti yojetabbaṃ. Āghātavatthuādibhedena akkhantibhedā veditabbā.

410.Sabbassāti pakaraṇaparicchinne gayhamāne sabbassa abyākatassa, atthantaravasena pana gayhamāne sabbassa ñeyyassāti attho. Asakkuṇeyyattāti idaṃ vattabbassa anantāparimeyyatāya vuttaṃ, na aññāṇapaṭighātato.



我来 译这段巴利文：
406. 在应说"因彼所缘性"时说"彼所缘性",所以说"这里省略词尾变化"。"彼所缘性"中,由tā-声所表示的义称为性,而它不异于由彼所缘声所表示的,为了显示这点而说"除了有性外没有其他性"。由此显示这个tā-声是自义。因此说"异熟是成为彼所缘性的意思"。在这个义中应视"彼所缘性"为主格单数。"识无边处...未说"虽然欲界异熟也得业为所缘,但它不像识无边处和非想非非想处的异熟那样决定这个异熟心有这个业为所缘,因为欲界异熟心有多种差别,所以虽然得到它但未说,这是其意义。若如此,为什么得到它也不显示呢?对这个疑问说"但由彼所缘"等。从顺面入定时多数显示近定为所缘,否则"或从反面或依间隔"的说法将无意义,这是其意趣。"可能"意思是非近定也可能为所缘,不能否定。因此才说"多数"。"若如此"即若只意趣善蕴以转向为所缘性而成为无记所缘,若是这样。"应说"即在圣典中也应说"对神通智",因为它也以转向为所缘。"它未说"即那无记神通智未说"善蕴对神通智"。"是"即是所缘。"它们"即他心智等。"任何"即依他心智等和其他善法作所缘而转向的。
407-409. 应配合:应知由见过患和只由非可意的自性而生起忧。应知由怨恨事等差别而有不忍的差别。
410. "一切"若就文脉限定而取即一切无记,若依其他义而取即一切可知的意思。"不能"这是说由于应说的无边无量而说,不是由于智的障碍。

417. Vodānasaṅkhātaṃ vuṭṭhānaṃ apubbato na hotīti vuttaṃ ‘‘apubbato cittasantānato vuṭṭhānaṃ bhavaṅgamevā’’ti. Tañhi yathāladdhassa visesassa vodāpanaṃ paguṇabhāvāpādanaṃ apubbaṃ nāma na hoti. Tathā hi vuttaṃ ‘‘heṭṭhimaṃ heṭṭhimañhi paguṇajjhānaṃ uparimassa uparimassa padaṭṭhānaṃ hoti, tasmā vodānampi vuṭṭhānanti vutta’’nti. Avajjetabbattā vattabbaṃ natthīti kusalabhāvena samānattā vajjetabbatāya abhāvato vibhajitvā vattabbaṃ natthi, tasmā yadettha visesanaṃ labbhati, taṃ dassento ‘‘nevasaññānāsaññāyatanaṃ…pe… samāpattiyā’’ti āha. Cittuppādakaṇḍe vuttamevāti paṭṭhāne pana ‘‘kusale niruddhe vipāko tadārammaṇatā uppajjatī’’tiādinā ‘‘kiriyānantaraṃ tadārammaṇabhāve’’ti yaṃ vattabbaṃ, taṃ cittuppādakaṇḍavaṇṇanāyaṃ vuttameva.

Tā ubhopīti yā ‘‘kusalavipākāhetukasomanassasahagatā upekkhāsahagatā cā’’ti dve manoviññāṇadhātuyo vuttā, tā ubhopi somanassasahagatamanoviññāṇadhātuvasena vuttā. Kasmā? Dasannaṃ kāmāvacarabhavaṅgānaṃ attano tadārammaṇakāle santīraṇakāle ca voṭṭhabbanassa anantarapaccayabhāvato. Upekkhāsahagatā pana yathāvuttānaṃ dasannaṃ vipākānaṃ manoviññāṇadhātūnaṃ attano tadārammaṇādikāle voṭṭhabbanakiriyassa santīraṇakāle manodhātukiriyassa bhavaṅgakāleti yojetabbaṃ.

423.Paṭivijjhitvāti jānitvā. Daḷhaṃ na gahetabbanti daḷhaggāhaṃ na gahetabbaṃ. Balavato…pe… vipaccanatoti etena balavatā dubbalatā ca appamāṇaṃ, katokāsatā pamāṇanti dasseti. Katokāsatā ca avasesapaccayasamavāye vipākābhimukhatāti daṭṭhabbaṃ. Yaṃ kiñcīti ca balavaṃ dubbalaṃ vāti attho. Vipākajanakampi kiñci kammaṃ upanissayapaccayo na hotīti sakkā vattuṃ. Sati hi kammaupanissayapaccayānaṃ avinābhāve vipākattike upanissayapaccaye gahite kammapaccayo visuṃ na uddharitabbo siyā, vedanāttike ca upanissaye paccanīyato ṭhite kammapaccayena saddhiṃ aṭṭhāti na vattabbaṃ siyāti adhippāyo. Paccayadvayassa pana labbhamānatapparāya desanāya upanissaye gahitepi kammapaccayo uddharitabboyevāti sakkā vattuṃ. Labbhamānassa hi uddharaṇaṃ ñāyāgataṃ, tathā upanissaye paccanīyato ṭhitepi kammapaccayo vattabbova upanissayassa anekabhedattā, vipākaṃ janentaṃ kammaṃ vipākassa upanissayo na hotīti na vattabbamevāti veditabbaṃ.

Parassapavattaṃ omānanti parasantāne attānaṃ uddissa pavattaṃ avamānaṃ. Tesūti yo anena pubbe hato, tassa ñātimittesu. Mātughātanatthaṃ pavattitatāya purimacetanāya mātughātakammena sadisatā, yathā ca āṇattiyaṃ pahārepi eseva nayo. Tena vuttaṃ ‘‘esa nayo dvīhi pakārehīti etthāpī’’ti.

Vaṭṭanissito dānādivasena saddhaṃ uppādento rāgaṃ upanissāya dānādivasena saddhaṃ uppādeti nāma, na vivaṭṭanissito avisesena vuttattāti āha ‘‘iminā adhippāyena vadatī’’ti. Etesanti kāyikasukhadukkhānaṃ. Ekatopīti idaṃ yadipi ekasmiṃ santāne sukhadukkhānaṃ ekasmiṃ khaṇe uppatti natthi, paccayasamāyogo pana tesaṃ ekajjhampi hotīti katvā vuttaṃ.



我来 译这段巴利文：
417. 说"从无前的心相续出起唯是有分"是因为名为清净的出起不从无前生。因为它是对已得的特殊性的清净,使成熟,不名为无前。如是说:"因为下下纯熟禅是上上的足处,所以清净也说是出起"。因为是善性而相同,没有应避免性,所以没有应分别说的,因此显示在这里得到什么特征,而说"非想非非想处...定"。"在心生品中已说"即在《发趣论》中应说"善灭时异熟以彼所缘性生起"等"在唯作之后成为彼所缘"的,那在心生品释中已说。
"那两者"即所说的"善异熟无因喜俱舍俱"两个意识界,那两者依喜俱意识界而说。为什么?因为对十欲界有分在自己的彼所缘时和推度时,确定是等无间缘。但舍俱应配合:对如上所说的十种异熟意识界在自己的彼所缘等时对确定唯作,在推度时对意界唯作,在有分时。
423. "通达"即知道。"不应坚执"即不应坚固地执取。"由强...异熟"由此显示强弱不是量,作机会是量。应知作机会是在余缘和合时倾向异熟。"任何"即强或弱的意思。可以说某些能生异熟的业不是亲依止缘。因为若业和亲依止缘必定相伴,在异熟三法中取亲依止缘时业缘就不应单独举出,在受三法中亲依止从反面而住时就不应说与业缘一起八,这是其意趣。但可以说两缘虽在得到的说法中取亲依止,业缘也应举出。因为举出所得是合理的,如是即使亲依止从反面而住也应说业缘,因为亲依止有多种差别,应知不应说能生异熟的业不是异熟的亲依止。
"他的轻慢"即在他相续中对自己而起的轻视。"在他们"即在被他以前杀的人的亲友中。由于为杀母而转起的前思与杀母业相似,如在教唆打击中也是这个方法。因此说"在两种方式中也是这个方法"。
依轮回而以布施等生起信,名为依贪而以布施等生起信,不是依出离而无区别地说,所以说"依此意趣而说"。"它们"即身乐苦。"也一起"这虽然在一个相续中乐苦不能在一个刹那生起,但说这是因为它们的缘和合也可以一起。

425.Purimavāresu viyāti paṭiccavārādīsu purimesu viya. Imasminti pañhāvāre. Paccayena uppatti vuccatīti hetuādinā tena tena paccayena taṃtaṃpaccayuppannassa uppatti na vuccati . Tesaṃ tesaṃ dhammānanti hetuādīnaṃ tesaṃ tesaṃ paccayadhammānaṃ. Taṃtaṃpaccayabhāvoti hetuādīnaṃ taṃtaṃpaccayabhāvo vuccati. Teneva purimesu chasu vāresu ‘‘kusalo dhammo uppajjatī’’tiādinā tattha tattha uppādaggahaṇaṃ kataṃ, idha pana ‘‘kusalassa dhammassa hetupaccayena paccayo’’tiādinā paccayabhāvo gahito. Tenāti upatthambhakattena paccayabhāvena. Idhāti pañhāvāre.

427.Patiṭṭhābhūtassāti nissayabhūtassa. Kammapaccayoti sahajātakammapaccayo. Dukamūlakadukāvasānāti ‘‘kusalo ca abyākato ca dhammā kusalassa ca abyākatassa ca dhammassā’’ti evaṃ dukamūlakadukāvasānā katvā vuttapañhā. Tatthāti paccayavāre. Kusalo ca abyākato ca dhammāti kusalābyākatappabhedā paccayuppannā dhammā. Yato tato vāti paccayadhammaniyamaṃ akatvā yato tato vā kusalābyākatavasena ubhayapaccayato uppattimattameva tattha paccayavāre adhippetaṃ, ubhayassa yathāvuttassa paccayuppannassa ubhinnaṃ yathāvuttānaṃyeva paccayadhammānaṃ paccayabhāvo na adhippeto uppādapadhānattā tassā desanāyāti adhippāyo. Nissayādibhūtāti nissayaatthiavigatabhūtā paccayadhammā na labbhanti, tasmā kusalo ca…pe… na vuttanti yojanā.

Pañhāvāravibhaṅgavaṇṇanā niṭṭhitā.

Pañhāvārassa ghaṭane anulomagaṇanā

439.Etthāti abyākatamūlake. Yadi evanti yadi kusalākusalamūlehi alabbhamānampi labbhati, evaṃ sante. Gaṇanamattasāmaññato, na paccayasāmaññatoti adhippāyo.



我来翻译这段巴利文：
425. "如在前品中"即如在缘起品等前品中。"在这里"即在问品中。"说缘的生起"即不说由因等那个那个缘而生起那个那个缘生。"那些那些法"即因等那些那些缘法。"那个那个缘性"即说因等的那个那个缘性。因此在前六品中以"善法生起"等而在彼彼处取生起,但在这里以"对善法以因缘为缘"等而取缘性。"由它"即由支持性的缘性。"在这里"即在问品中。
427. "成为住立"即成为依止。"业缘"即俱生业缘。"二根二终"即"善和无记法对善和无记法"如是作为二根二终而说的问。"在那里"即在缘品中。"善和无记法"即善无记差别的缘生诸法。"从任何"意思是:在那缘品中不确定缘法而从任何善无记的两缘只意趣生起而已,不意趣两个如上所说的缘生对两个如上所说的缘法的缘性,因为那说法以生起为主。"成为依止等"即不得成为依止、有、不离的缘法,所以善和...未说,如是配合。
问品分别释义结束。
问品的结合顺计数
439. "在这里"即在无记根。"若如此"即若从善不善根不得也得,若是这样。由计数只是相同,不是由缘相同,这是意趣。

440.Nidassanavasena daṭṭhabbo yebhuyyena indriyamaggapaccayānañca hetupaccayassa visabhāgattā. Indriyamaggapaccayā ca visabhāgāti visesanena yo tattha sabhāgabhāvo, taṃ nivatteti. Tathā bhāvābhāvatoti tasmiṃ hetupaccayākāre sati bhāvato, hetudhammānaṃ hetupaccayabhāve sati sahajātādipaccayabhāvatoti attho. Adhipatipaccayādīnanti adhipatindriyamaggapaccayānaṃ. Visabhāgatā hetupaccayassa. Kusalādihetūnanti kusalākusalakiriyābyākatahetūnaṃ. Hetupaccayabhāveti hetupaccayatte hetubhāvena upakārakatte. Vipākapaccayabhāvābhāvatoti vipākapaccayabhāvassa abhāvato. Na hi vipākānaṃ vipākapaccayatā atthi. Vipākahetūnaṃ itarahetūhi hetupaccayatāya atthi sabhāgatāti āha ‘‘hetuvajjāna’’nti. Vipākānaṃ visabhāgatāya bhavitabbaṃ, na hi vipākadhammadhammanevavipākanavipākadhammadhammānaṃ vipākehi sabhāgatā atthi rāsantarabhāvatoti adhippāyo. Ubhayapaccayasahiteti hetuvipākapaccayasahite. Hetupaccayabhāve vipākamhīti hetupaccayabhāvena vattamāne vipākadhamme. Vipākapaccayattābhāvābhāvatoti vipākapaccayabhāvābhāvassa abhāvato. Na hi vipāko vipākassa vipākapaccayo na hoti, tasmā natthi hetuvipākapaccayānaṃ visabhāgatāti adhippāyo.

Idāni vuttamevatthaṃ udāharaṇena samatthento ‘‘yathā hī’’tiādimāha. Hetusahajātapaccayasahiteti hetupaccayasahajātapaccayasahite, ubhayapaccayayutteti attho. Hetūnanti idaṃ ‘‘sahajātapaccayattābhāvo’’ti imināpi sambandhitabbaṃ. Hetūnañhi hetupaccayasahite rāsimhi hetupaccayabhāvo viya sahajātapaccayabhāvopi atthīti. Tattha hetuvajjānaṃ sahajātadhammānaṃ hetudhammassa ca na sabhāgatā vuccati sahajātapaccayena sabhāgabhāvato. Evamidhāpīti yathā hetusahajātapaccayesu vuttappakārena natthi visabhāgatā, evamidhāpi hetuvipākapaccayesu natthi visabhāgatāti attho. Esa nayo vippayuttapaccayepīti yvāyaṃ nayo hetusahajātapaccayesu visabhāgatābhāvo vutto, esa nayo hetusahite vippayuttapaccayepīti attho. Tatthāpi hi ‘‘hetuvippayuttapaccayasahite rāsimhī’’tiādi sakkā yojetunti. Paccuppanno eva paccayuppanno, paccayo pana atītopi anāgatopi kālavinimuttopi hotīti paccuppannakkhaṇe hetupaccayabhāve sahajātādipaccayabhāvaṃ sandhāya tathābhāvābhāvavasena sabhāgatāya vuccamānāya nānākkhaṇikānaṃ kusalādīnaṃ hetūnaṃ vipākānañca vasena visabhāgatā tasseva hetussa na vattabbāti imamatthaṃ dasseti ‘‘apicā’’tiādinā.

Aggahitavisesato sāmaññato viseso na suviññeyyo hotīti adhippāyenāha ‘‘kusalā vīmaṃsādhipatīti evaṃ vattabba’’nti.

441-

我来翻译这段巴利文：
440. 应从例示的方式来看,因为多数根道缘和因缘是异类。"根道缘是异类"以此特征遮遣那里的同类性。"如是有无"即在那因缘相中有时,在诸因法的因缘性有时有俱生等缘性的意思。"增上缘等"即增上、根、道缘。因缘的异类性。"善等因"即善、不善、唯作、无记因。"在因缘性"即在因缘状态中以因性而助益。"由无异熟缘性"即由于无异熟缘性。因为诸异熟没有异熟缘性。异熟因与其他因的因缘性有同类性,所以说"除因"。应有异熟的异类性,因为异熟法对非异熟法与异熟不可能有同类性,因为是另一类,这是意趣。"俱两缘"即俱因异熟缘。"在因缘性异熟"即在以因缘性而转起的异熟法。"由无无异熟缘性"即由于无无异熟缘性。因为异熟不是不成为异熟的异熟缘,所以因异熟缘没有异类性,这是意趣。
现在以例子证实已说的义而说"如"等。"俱因俱生缘"即俱因缘俱生缘,具两缘的意思。"诸因"这也应与"无俱生缘性"连接。因为诸因在俱因缘类中如有因缘性也有俱生缘性。那里不说除因的俱生法和因法不同类,因为由俱生缘而同类。"如是在这里也"意思是:如在因俱生缘中所说方式没有异类性,如是在这里因异熟缘中也没有异类性。"在不相应缘中也是这个方法"意思是:这在因俱生缘中所说的无异类性的方法,这方法在俱因的不相应缘中也是如此。因为那里也可以配合"在俱因不相应缘类中"等。因为缘生只是现在,但缘可以是过去、未来、离时的,所以针对现在刹那的因缘性中俱生等缘性而说如是有无的方式的同类性时,由不同刹那的善等因和异熟的方式,不应说那因的异类性,显示这个义以"又"等。
因为未取特殊而从一般不易了知特殊,意趣着说"善观察增上等应如是说"。
441-[原文未给出后续内容]

443.‘‘Itarānidve labhatī’’ti evaṃ vattuṃ na sakkā, hetādhipatidukehi dassitāni yāni ‘‘kusalo dhammo kusalassa dhammassa, kusalo dhammo abyākatassa, kusalo dhammo kusalassa ca abyākatassa ca, abyākato dhammo abyākatassā’’ti cattāri vissajjanāni, tesu hetusahajātanissayaatthiavigataindriyamaggapaccayesu sampayuttapaccaye paviṭṭhe ‘‘kusalo dhammo kusalassa, abyākato dhammo abyākatassā’’ti imāni dve labhati. Yaṃ sandhāya aṭṭhakathāyaṃ vuttaṃ ‘‘sace tehi saddhiṃ…pe… tāneva dve labhatī’’ti, tehi pana itarāni nāma ‘‘kusalo dhammo abyākatassa, kusalo dhammo kusalassa ca abyākatassa cā’’ti imāni dvepi siyuṃ. Na hi kusalo dhammo kusalassa vippayuttapaccayena paccayo hoti. Tena vuttaṃ ‘‘itarāni dve labhatīti purimapāṭho’’tiādi. Itarāni dveti vā aññāni dve, yāni sampayuttapaccayavasena dve vissajjanāni, vippayuttapavese pana tato aññāni aññathābhūtāni dve vissajjanāni. Yāni sandhāya vuttaṃ ‘‘kusalo abyākatassa, abyākato abyākatassāti dve labhatīti paṭhantī’’ti. Tesūti ūnataragaṇanāhetūsu vipākaaññamaññādīsu.

Anāmaṭṭhavipākānīti aggahitavipākapaccayāni, ghaṭanaṃ apekkhitvā ayaṃ napuṃsakaniddeso. Na vipākaheturahitāni sādhāraṇavasena vuttattā. Tena vuttaṃ aṭṭhakathāyaṃ ‘‘sāmaññato navannampi hetūnaṃ vasena vuttānī’’ti, ‘‘vipākahetupi labbhatī’’ti ca.

Tatthāti pañcamaghaṭanato paṭṭhāya pañcasu ghaṭanesu. Tena vipākena saha, samaṃ vā uṭṭhānaṃ etassāti samuṭṭhānanti ayampi attho sambhavatīti vuttaṃ ‘‘paṭisandhiyaṃ kaṭattārūpampi taṃsamuṭṭhānaggahaṇeneva saṅgaṇhātī’’ti. Eseva nayoti iminā kaṭattārūpampi taṃsamuṭṭhānaggahaṇeneva saṅgaṇhātīti imamevatthaṃ atidisati.

Evampīti ‘‘etesu panā’’tiādinā saṅkhepato vuttappakārepīti attho. Tenāha ‘‘etesu pana…pe… vuttanayenapī’’ti. Yo yo paccayoti yo yo hetuādipaccayo mūlabhāvena ṭhito paresaṃ paccayānaṃ. Tappaccayadhammānanti tehi hetuādipaccayehi paccayabhūtānaṃ hetuādidhammānaṃ. Niravasesaūnaūnataraūnatamalābhakkamenāti te dhammā yesu vissajjanesu yathārahaṃ niravasesā labbhanti , yesu ūnā ūnatarā ūnatamā ca labbhanti, tena kamena ghaṭanāvacanato paccayuppannāpi yathākkamaṃ niravasesādikkameneva labbhanti. Tenāha ‘‘niravasesalābhe ca…pe… veditabbo’’ti.

Hetumūlakaṃ niṭṭhitaṃ.

445.Pañcame ekanti sanissayato abyākatamūlaṃ akusalanti idaṃ sandhāyāha ‘‘vatthuvasena sanissayaṃ vakkhatī’’ti. Na idanti idaṃ catutthaṃ ghaṭanaṃ labbhamānassapi vatthussa vasena ghaṭanaṃ na hoti tassa vakkhamānattā, tasmā ‘‘ārammaṇavasenevā’’ti ekaṃso gahitoti atthayojanā.



我来翻译这段巴利文：
443. "得到其他两个"不能这样说,因为由因增上二法所显示的"善法对善法、善法对无记法、善法对善法和无记法、无记法对无记法"这四个解答中,在因俱生依止有不离根道诸缘中,当相应缘入时得到"善法对善法、无记法对无记法"这两个。针对这点注释书说"若与它们一起...只得到那两个",但它们的其他即"善法对无记法、善法对善法和无记法"这两个也可能。因为善法不以不相应缘为缘对善法。因此说"得到其他两个是前读法"等。或"其他两个"即其他两个,即依相应缘的两个解答,但在不相应入时,从那里其他成为不同的两个解答。针对这些说"读为:得到善对无记、无记对无记两个"。"在它们中"即在较少数的因中的异熟、相互等中。
"未涉及异熟"即未取异熟缘,关系到结合而作此中性的词形。不是无异熟因,因为依共通的方式而说。因此注释书说"依一般由九因的方式而说"和"也得异熟因"。
"在那里"即从第五结合开始的五个结合中。"与那异熟一起"或"平等生起"也可能有此义,所以说"在结生时也以彼等起摄取业生色"。"这是方法"由此指示"也以彼等起摄取业生色"这个义。
"如此也"意思是:以"在这些"等简略所说的方式也是。因此说"在这些...所说方法也"。"任何缘"即任何因等缘作为根本而住的其他诸缘。"那些缘法"即由那些因等缘而成为缘的因等诸法。"依无余、少、较少、最少得的次第"即那些法在哪些解答中如其所应得无余,在哪些得少、较少、最少,依那次第而说结合,缘生也依次第以无余等方式得到。因此说"在无余得等...应知"。
因根结束。
445. "第五一个"即依依止的无记根不善,针对这点说"将依事说依止"。"非此"即此第四结合虽得事,依事不成结合,因为将说它,所以"只依所缘"而确定取,这是义的配合。

446.Sahajātapurejātā eko nissayapaccayoti iminā satipi paccayadhammabhede paccayabhāvabhedo natthīti dasseti, tathā ‘‘atthipaccayo’’ti imināpi. Avigatapaccayopettha atthipaccayeneva saṅgahitoti daṭṭhabbo. ‘‘Atthiavigatapaccayo’’ti pāṭho. Sahajātārammaṇādhipati pana na kevalaṃ paccayadhammappabhedova, atha kho paccayabhāvabhedopi atthevāti āha ‘‘evaṃ…pe… abhāvato’’ti. Vuttamevatthaṃ pākaṭataraṃ kātuṃ ‘‘nissayabhāvo hī’’tiādi vuttaṃ. Tattha sahajātapurejātanissayādīnanti sahajātanissayapurejātanissayādīnaṃ. Ādi-saddena sahajātapurejātaatthiavigatabhāve saṅgaṇhāti. Na panevantiādinā vuttamevatthaṃ vivaranto ‘‘sahajāto hī’’tiādimāha. Bhinnasabhāvāti samānepi adhipatisaddavacanīyabhāve paccayabhāvavisiṭṭhena sabhāvena bhinnasabhāvā, na hetupaccayādayo viya sabhāvamattena. Tenevāti bhinnasabhāvattā eva. Aññathā ‘‘kusalo kusalassa sahajātavasena, abyākato ārammaṇavasena adhipatipaccayena paccayo hotī’’ti tadubhayaṃ ekajjhaṃ katvā vattabbaṃ siyā, na ca vuttanti dassento āha ‘‘pañhāvāravibhaṅge…pe… na vutta’’nti.

447-452.Sādhāraṇavasenāti adhipatindriyabhāvasāmaññena. Tathā ceva cha ghaṭanāni yojetvā dasseti ‘‘adhipatī’’tiādinā. Dve paccayadhammāti vīriyavīmaṃsānaṃ vasena dve paccayadhammā, ekoyeva cittādhipativasena. Samaggakāni pubbe vattabbāni siyuṃ adhipatipaṭipāṭiyāti adhippāyo. Paṭhamañhi vīriyādhipati pacchā cittādhipatīti. Tesaṃ āhāramaggapaccayānaṃ pacchā vuttāni samaggakāni. Sadisattāti idaṃ parato ‘‘hetuvasena vuttaghaṭanehi sadisattā’’tiādivacanaṃ sandhāya vuttaṃ.

457-460.Dumūlakanti kusalābyākatamūlakaṃ. Taṃ kusalamūlakesu kasmā vuttanti codanāyaṃ āha ‘‘abyākatasahitassa kusalassa paccayabhāvadassanavasenā’’ti. Etthāti anulomagaṇane. Yathāvuttesūti ‘‘sahajātaaññamaññanissayavipākasampayuttavippayuttaatthiavigatamūlakesū’’ti evaṃ vuttesu sahajātādimūlakesu. Atthiavigatamūlakavajjesūti atthiavigatamūlakāni ṭhapetvā avasesesu āhārena āhārapaccayena ghaṭanāni na yojitānīti sambandho. Adhipatindriyehi ca nissayādivajjesu sahajātādīsu ghaṭanāni na yojitānīti yojanā. Tesūti hetukammajhānamaggesu āhāre adhipatindriyesu ca taṃtaṃghaṭanavasena yathāvuttesu yojiyamānesu. Tenāti hetuādiarūpadhammānaṃyeva labbhanato. Tehi ghaṭanānīti hetuādīhi yojiyamānāni ghaṭanāni. Rūpamissakattābhāvenāti idaṃ vuttasadisatāya kāraṇavacanaṃ. Kasmā panettha atthiavigatamūlakāni nissayavippayuttaatthiavigatāni tehi vajjitānīti āha ‘‘atthiavigatehi panā’’tiādi. Nissayādīhi yojiyamānāni adhipatindriyāni rūpamissakāni hontīti na vuttānīti sambandho. Yadi evaṃ kasmā atthiavigatamūlakesu āhārena, nissayādimūlakesu ca adhipatindriyehi yojanā katāti codanaṃ sandhāyāha ‘‘adhipatāhārindriyamūlakesū’’tiādi.

473-

我来 译这段巴利文：
446. "俱生前生是一个依止缘"由此显示虽有缘法的差别但无缘性的差别,如是也由"有缘"。应知不离缘在这里也摄入有缘。读为"有不离缘"。但俱生所缘增上不仅是缘法的差别,而且也有缘性的差别,所以说"如是...无"。为使已说的义更明显而说"因为依止性"等。那里"俱生前生依止等"即俱生依止、前生依止等。以"等"字摄取俱生前生有不离性。以"不如是"等解释已说的义而说"因为俱生"等。"异自性"即虽然在同为增上声所诠性,由缘性特殊的自性而异自性,不像因缘等只由自性。"因此"即因为异自性。否则应合二者而说"善对善依俱生方式、无记依所缘方式为增上缘",但未说,为显示这点而说"在问品分别...未说"。
447-452. "依共通"即依增上根性的共同。如是配合六个结合而以"增上"等显示。"两个缘法"即依精进、观察的两个缘法,依心增上则只一个。意趣是:完整的应先说依增上的次第。因为先精进增上后心增上。那些食道缘后说的完整。"因为相似"这是针对后来"因为与依因说的结合相似"等语而说。
457-460. "二根"即善无记根。"它为何说在善根中?"对这个诘问说"为显示无记俱的善的缘性"。"在这里"即在顺计数中。"如上所说"即在如是说的"俱生相互依止异熟相应不相应有不离根"等俱生等根中。"除有不离根"即除有不离根,在余者中未配合以食为食缘的结合的连系。增上根在除依止等的俱生等中未配合结合的配合。"在它们"即在因业禅道食增上根中依那那结合方式如上所说而配合时。"由它"即由只得因等非色法。"由它们结合"即由因等而配合的结合。"由无色杂性"这是说已说相似性的原因。为什么这里有不离根和依止不相应有不离被它们除去?为说明这点而说"但由有不离"等。由依止等配合的增上根成为色杂,所以未说的连系。若如此,为什么在有不离根中以食,在依止等根中以增上根而作配合?针对这个诘问而说"在增上食根根"等。
473-[原文未给出后续内容]

477. Edisesu ṭhānesu khandha-saddo arūpesveva niruḷhoti katvā vuttaṃ ‘‘na pavatte viya khandhāyeva paccayuppannabhāvena gahetabbā’’ti. Kaṭattārūpampi pana labbhatīti iminā ‘‘ekakkhaṇikakammavasena vuttānī’’ti vacanaṃ paṭikkhipati. Yamatthaṃ sandhāya ‘‘kasmā na vutta’’nti vuttaṃ, taṃ pākaṭataraṃ karonto ‘‘nanū’’tiādiṃ vatvā puna taṃ udāharaṇena vibhāvetuṃ ‘‘yathācā’’tiādi vuttaṃ. Ārammaṇanissayapaccayabhāvenāti ārammaṇapaccayabhāvena nissayapaccayabhāvena ca. Kammassa ca paccayabhāvo pākaṭoyevāti āha ‘‘kammampi ārammaṇapaccayabhāvena vattabba’’nti. Dvinnaṃ paccayabhāvānanti kammārammaṇapaccayabhāvānaṃ. Aññamaññapaṭikkhepatoti iminā dvinnaṃ paccayabhāvānaṃ bhinnattā pavattiākārassa ekakkhaṇe ekasmiṃ paccayadhamme ayujjamānataṃ dasseti. Yathādassitassa nidassitabbena asamānataṃ dassento ‘‘paccuppannañhi…pe… yuttaṃ vattu’’nti āha. Kammaṃ panātiādinā kammārammaṇapaccayānaṃ pavattiākārassa bhinnattā ekajjhaṃ hutvā appavattimeva vibhāveti. Yato te aññamaññaṃ paṭikkhepakā vuttā, kasmā pana taṃyeva vatthu ārammaṇapaccayo hoti nissayapaccayo ca, na taṃyeva kammaṃ ārammaṇapaccayo ca kammapaccayo cāti? Na codetabbametaṃ, dhammasabhāvo esoti dassento ‘‘esa ca sabhāvo’’tiādimāha. Tattha vattamānānanti paccuppannānaṃ. Yanti idaṃ ‘‘vattabbatā’’ti iminā sambandhiyamānaṃ ‘‘yā’’ti itthiliṅgavasena vipariṇāmetabbaṃ. Yathātiādinā tamevatthaṃ udāharaṇadassanena vibhāveti.

478-483. Yaṃ viññāṇaṃ adhipatipaccayo na hoti, taṃ anāmaṭṭhādhipatibhāvaṃ daṭṭhabbaṃ. Vatthussa vasenāti hāpetabbassa vatthussa vasena.

484-495. Arūpindriyāni rūpānaṃ paccayattena labbhantīti yojanā. Yadipi evaṃ vuttaṃ rūpindriyānaṃ arūpānaṃ paccayattañca labbhatīti āha ‘‘cakkhādīni ca pana cakkhuviññāṇādīnaṃ labbhantī’’ti. Taṃsamānagatikāti vīriyena samānagatikā maggapaccayatāya.

511-514. Vippayuttamūlake ‘‘dasame kusalādayo cittasamuṭṭhānāna’’nti idaṃ pavattivasena aṭṭhakathāyaṃ vuttanti āha ‘‘paṭisandhiyaṃ pana ‘khandhā kaṭattārūpānaṃ vatthu ca khandhāna’nti idampi labbhatī’’ti. Tassa dassanavasenāti tassa vatthussa dassanavasena, na anavasesato paccayadhammassa dassanavasena. Tenāha ‘‘khandhā ca vatthussāti idampi pana labbhatevā’’ti. Na vajjetabbānīti tesampi paccayuppannabhāvena yojetabbattā.

515-

我来翻译这段巴利文：
477. 作为在这样的地方蕴声只限于无色而说"不像在转起中只应取蕴为缘生"。但得业生色,由此否定"依一刹那业而说"的说法。为使针对何义而说"为什么未说"更明显,而说"岂不"等,又为以例子说明它而说"如"等。"依所缘依止缘性"即依所缘缘性和依止缘性。业的缘性很明显,所以说"业也应说依所缘缘性"。"两种缘性"即业所缘缘性。"互相排除"由此显示由于两种缘性不同,转起方式在一刹那一个缘法中不相应。显示所显示的与应显示的不相同而说"因为现在...应说"。以"但业"等由于业所缘缘的转起方式不同而说明不能一起转起。由此它们说为互相排除,但为什么那个事物本身成为所缘缘和依止缘,而那个业本身不成为所缘缘和业缘?不应诘问这个,显示这是法性而说"这是自性"等。那里"转起"即现在。"什么"这与"应说性"相连时应变成阴性的"什么"。以"如"等以举例显示那个义。
478-483. 应知什么识不是增上缘,它是未涉及增上性。"依事"即依应略去的事。
484-495. 无色根得为诸色的缘性的配合。虽然如是说,色根得为无色的缘性,所以说"而眼等得对眼识等"。"与它同分"即与精进同分于道缘性。
511-514. 在不相应根中"第十善等对心等起"这是在注释书中依转起而说,所以说"但在结生也得'蕴对业生色而事对蕴'"。"依它的显示"即依那事的显示,不是依无余缘法的显示。因此说"而'蕴对事'这个也得"。"不应除"即因为它们也应配合为缘生。
515-[原文未给出后续内容]

518.Arūpavatthārammaṇamahābhūtaindriyāhārānaṃ paccayadhammānanti attho. ‘‘Āhārindriyapaccayā cā’’tipi pana vattabbaṃ. Kasmā? Na hi indriyāhārānaṃ vasena sahajātādayo labbhanti, indriyāhārānaṃ pana vasena indriyāhārapaccayāva labbhanti. ‘‘Sahajātaṃ purejātaṃ pacchājātaṃ āhāraṃ indriya’’nti hi uddisitvā atthipaccayo vibhattoti. Keci panettha ‘‘āhāraggahaṇena kabaḷīkāro āhārova gahito, indriyaggahaṇena ca rūpajīvitindriyameva, sesāhārindriyāni sahajātādīsveva antogadhāni katāni. Yāni tadantogadhāni, te sandhāya aṭṭhakathāyaṃ ‘arūpavatthārammaṇamahābhūtaindriyāhārānaṃ vasenā’ti ettha indriyāhāraggahaṇaṃ katanti ‘sahajātapurejātapacchājātapaccayā labbhantī’ti vutta’’nti vadanti.

Tattha arūpānaṃ sahajātapacchājātāhārindriyapaccayabhāvo yathārahaṃ veditabbo. Vatthu sahajātaṃ purejātañca, ārammaṇaṃ purejātameva, abhiññāñāṇassa pana kadāci sahajātampi ārammaṇapaccayo hotiyeva. Sahajātaggahaṇena panettha sahajātapaccayabhūtova gayhati, so ca ekuppādādilakkhaṇayuttovāti yo dhammo sahajāto hutvā ārammaṇaṃ hoti, na so idha adhippeto. Yadi sahajātopi ārammaṇaṃ hoti, kasmā pāḷiyaṃ tathā na vibhattanti? Ekakalāpapariyāpannassa ekuppādādilakkhaṇayuttassa bhinnakalāpapariyāpannato saṅkaramocanatthaṃ. Apica appacurabhāvato apākaṭabhāvato ca taṃ na gahitaṃ . Tatoti navamatoti attho, na dasamatoti adhippāyo. Na hi ekādasame adhipati atthīti. Tathā cuddasameti ettha tathā-saddena vatthuggahaṇena cakkhādivatthūnipi gahitānīti imamatthaṃ upasaṃharati. Tadevāti ārammaṇameva.



我来翻译这段巴利文：
518. 意思是无色、事、所缘、大种、根、食的诸缘法。但也应说"食根缘等"。为什么?因为依根食不得俱生等,但依根食得根食缘。因为列举"俱生、前生、后生、食、根"而分别有缘。但这里有些人说:"以食的摄取只摄取段食,以根的摄取只摄取色命根,其余食根包含在俱生等中。针对包含在其中的那些,在注释书中'依无色事所缘大种根食'这里作根食的摄取,所以说'得俱生前生后生缘'"。
那里应如其所应知无色的俱生后生食根缘性。事是俱生和前生,所缘只是前生,但对神通智有时所缘缘也是俱生。但这里以俱生的摄取只摄取成为俱生缘的,而且它只是具有一生起等相的,所以哪个法成为俱生而作所缘,它在这里不是所意趣。若俱生也是所缘,为什么在圣典中不如是分别?为了避免属于一聚具有一生起等相的与属于异聚的混杂。又因为少和不显著而不取它。"从那里"意思是从第九,意趣是不是从第十。因为在第十一没有增上。"如是在第十四"这里以"如是"字总结此义:以事的摄取也摄取眼等诸事。"那个"即只是所缘。

519.Sahajātāni viyāti sahajātapaccayasahitāni viya ghaṭanāni. Sahajātenāti sahajātapaccayena. Tānīti ‘‘pakiṇṇakaghaṭanānī’’ti vuttaghaṭanāni. Yāni hi sahajātapaccayena na yojitāni, tānettha pakiṇṇakaghaṭanānīti vuttāni. Purejāta…pe… vasenāti ettha ayaṃ yojanā – purejātassa pacchājātassa āhārassa indriyassa ca sahajātena aññamaññañca sāmaññavasena, tesaṃyeva sahajātena aññamaññañca asāmaññavasena cāti vuttaṃ hoti. Yathā purejātassa pacchājātassa ca sahajātena asāmaññaṃ bhinnasabhāvattā, tato eva āhārindriyānampi tena asāmaññaṃ, evaṃ purejātādīnaṃ catunnampi aññamaññaṃ asāmaññaṃ bhinnasabhāvattā. Evaṃ asāmaññavasena asamānatāvasena yathāvuttāni ghaṭanāni vippakiṇṇāni. Yathā pana sahajātapaccayadhammā arūpakkhandhādayo teneva sahajātapaccayatāsaṅkhātena mithūnaṃ samānabhāvena aññehi asaṃkiṇṇā attano paccayuppannānaṃ paccayo hontīti asāmaññavasena tesaṃ pavatti, evaṃ purejātādipaccayadhammāpīti tesaṃ sahajātena aññamaññañca yathāvuttassa sāmaññassa asāmaññassa ca vasena tāni ghaṭanāni vippakiṇṇānīti pakiṇṇakāni vuttāni. Evaṃ sante sahajātānampi ghaṭanānaṃ pakiṇṇakabhāvo āpajjatīti? Nāpajjati, tesaṃ sahajātatāya eva avippakiṇṇabhāvasiddhito. Tena vuttaṃ ‘‘sahajātaṃ aggahetvā vuttāni pakiṇṇakāni nāmā’’ti.

Tānīti pakiṇṇakaghaṭanāni. Kusalavipākāti kusalā ca vipākā ca, ye abhinnalakkhaṇā hutvā kusalasabhāvā vipākasabhāvā cāti attho. Evaṃsabhāvañca ekaṃ aññindriyamevāti āha ‘‘idaṃ…pe… labbhatī’’ti. Nanu ca saddhindriyādivasenapi ayamattho labbhatīti? Tesaṃ kiriyasabhāvatāpi atthevāti. Dukkhanti cetasikadukkhaṃ. Tenāha ‘‘akusalamevā’’ti. Vipākassa dukkhassāti yojanā. Tena vuttaṃ ‘‘ajhānaṅgattā’’ti. Akusalavipākakiriyāti vicikicchācittapañcaviññāṇakiriyāmanodhātūsu pavattanato akusalavipākakiriyāva hoti cittaṭṭhitīti attho. Yasmā akusalavipākāti evamatthe gayhamāne dukkhassa cittaṭṭhitiyā ca vasena yathā jhānesu, evaṃ aññesaṃ vasena aññesu ca na labbhati, tasmā akusalassa vipākāti evamatthe gayhamāne dukkhindriyassa vasena indriyesu labbhatīti dassento āha ‘‘akusalassa…pe… labbheyyā’’ti. Imasmiṃ kusalattike vipāko vipākābyākatamicceva gayhati, na akusalādipadehi visesetvāti imamatthaṃ dassento ‘‘kusalavipākā…pe… natthī’’ti āha.

Pañhāvārassa ghaṭane anulomagaṇanā niṭṭhitā.

Paccanīyuddhāravaṇṇanā



我来 译这段巴利文：
519. "如俱生"即如俱生缘俱的结合。"以俱生"即以俱生缘。"它们"即所说的"杂结合"。因为凡不以俱生缘配合的,这里说它们是杂结合。"依前生...等"这里的配合是:说依前生、后生、食、根与俱生和相互的共通方式,以及它们同样以俱生和相互的不共通方式。如前生和后生与俱生不共通因为异自性,因此食根也与它不共通,如是四种前生等也互相不共通因为异自性。如是依不共通方式、不相同方式,如上所说的结合是散开的。但如俱生缘法无色蕴等以那俱生缘性称为配偶的相同性,不与他混杂而成为自己缘生的缘,如是其转起依不共通方式,如是前生等缘法也是,所以它们依俱生和相互如上所说的共通和不共通的方式,那些结合散开而说为杂。若如是,俱生的结合也成为杂性?不成,因为由它们的俱生性而成就不散开性。因此说"不取俱生而说名为杂"。
"它们"即杂结合。"善异熟"即善和异熟,即成为同相而是善自性和异熟自性的意思。如是自性只有一个其他根,所以说"这...得"。但依信根等也得此义不是吗?它们也有唯作自性。"苦"即心苦。因此说"只不善"。"异熟的苦"的配合。因此说"因为非禅支"。"不善异熟唯作"意思是:因为在疑心、五识、唯作意界中转起,所以只是不善异熟唯作的心住。因为如果取"不善异熟"如是义,依苦和心住的方式,如在禅那中,如是不依其他的方式在其他中得,所以如果取"不善的异熟"如是义,显示依苦根的方式在诸根中得而说"不善...应得"。显示在这善三法中异熟只取为异熟无记,不以不善等语限定此义而说"善异熟...无"。
问品的结合顺计数结束。
逆显分释义

527.Nahetupaccayenāti ettha na-kāro aññatthoti dassento ‘‘hetupaccayato aññena paccayenā’’ti āha. Aggahitaggahaṇenāhi sahajātādisaṅgahavasena aggahitānaṃ gahaṇena. Aṭṭha hontīti imissā pāḷiyā āgatā ārammaṇādayo aṭṭha paccayā honti. Tesūti aṭṭhasu paccayesu. Tīhīti ārammaṇasahajātaupanissayapaccayehi. Dvīhīti ārammaṇapaccayaupanissayapaccayehi. Tasmiṃ tasmiṃ paccayeti tasmiṃ tasmiṃ hetuādike paccaye. Tato hetuādipaccayato. Yathāyogaṃ yojetabbāti yasmiṃ paccaye paccanīyato ṭhite ye paccayā anulomato yojanaṃ labhanti, te yojetabbāti attho.

Dvinnanti anantarūpanissayassa pakatūpanissayassāti imesaṃ dvinnaṃ. Vatthupurejātassa vasena purejātaṃ ārammaṇapurejātassa ārammaṇena saṅgahitattā. Aññissā cetanāyāti nānākkhaṇikakammapaccayabhāveneva pavattāya cetanāya. Arūpāhārā apariccattasahajātabhāvā eva āhārapaccayo honti, rūpāhāro ṭhitippattoyevāti vuttaṃ ‘‘sahajātato aññassa kabaḷīkārāhārassa vasena āhāro’’ti. Sahajātato aññassāti ca idaṃ arūpāhāranivattanatthaṃ vuttaṃ, na kabaḷīkārāhāravisesanivattanatthaṃ tādisasseva tassa abhāvato. Na hi rūpāhāro sahajātapaccayo hoti, nāpi purejātapaccayo hoti . Yathā sahajātānaṃ sahajātapaccayo na hoti, evaṃ purejātānaṃ pacchājātapaccayo na hoti, pacchājātānañca purejātapaccayo na hoti. Kasmā? Tādisassa paccayalakkhaṇassa abhāvato. Yesañhi yo janako, na tehi tassa sahajātatā atthi, nāpi purejātatā purejātapaccayalakkhaṇayuttā, pacchājātapaccayatāya pana vattabbameva natthi rūpadhammattā. Upatthambhakattepi eseva nayo, tasmā sahajātādividhuro eva tassa paccayabhāvo veditabbo. Teneva hi ‘‘sahajātaṃ purejātaṃ pacchājātaṃ āhāraṃ indriya’’nti ettha rūpajīvitindriyaṃ viya rūpāhāro visuṃ gahito. Tathā cāha ‘‘rūpāhāro…pe… āhārapaccayova hotī’’ti. Sahajātato purejātato ca aññassa rūpajīvitindriyassāti ettha rūpāhāre vuttanayeneva attho veditabbo.


我来翻译这段巴利文：
527. "以非因缘"这里显示"非"字是其他义而说"以因缘之外的缘"。"以未取的摄取"即以依俱生等摄取方式未取的摄取。"是八"即此圣典所来的所缘等八缘。"在它们"即在八缘中。"以三"即以所缘俱生亲依止缘。"以二"即以所缘缘亲依止缘。"在那那缘"即在那那因等缘。从那因等缘。"应如相应配合"意思是:在哪个缘依逆立时哪些缘从顺得配合,它们应配合。
"二"即无间依止和自然依止这两个。依事前生的方式前生因为所缘前生以所缘摄取。"其他思"即只以异时业缘性而转起的思。无色食只是不舍俱生性而成为食缘,色食只是达到住位,所以说"依俱生之外的段食的方式为食"。"俱生之外的"这是为了遮遣无色食而说,不是为了遮遣段食的特殊,因为它没有那样的。因为色食不成为俱生缘,也不成为前生缘。如对俱生的不成为俱生缘,如是对前生的不成为后生缘,对后生的也不成为前生缘。为什么?因为没有那样的缘相。因为对什么是能生的,与它们没有俱生性,也没有具前生缘相的前生性,关于后生缘性则完全没有可说因为是色法。即使是支持性也是这个方法,所以应知它的缘性完全异于俱生等。因此在"俱生前生后生食根"这里如色命根般色食被别取。如是说"色食...只成为食缘"。"俱生前生之外的色命根"这里应知义如在色食中所说的方式。


Evañca katvāti purimapurimehi asaṅgahitasaṅgaṇhanavasena pacchimapacchimānaṃ gahitattā tathā rūpāhārassa jīvitindriyassa ca vasena idha āhārindriyapaccayānaṃ gahitattāti attho, aññathā ‘‘āhārapaccayena paccayo, indriyapaccayena paccayo’’ti vattabbaṃ siyāti adhippāyo. Tenevāha ‘‘ārammaṇa…pe… icceva vutta’’nti. Tadaññābhāvāti tato ārammaṇādipaccayato aññassa idhādhippetakammādipaccayassa kusale abhāvā. Tasmāti yasmā ārammaṇato aññesaṃ dvinnaṃ vasena upanissayo vutto, tasmā ‘‘ārammaṇādhipati ārammaṇapaccaye saṅgahaṃ gacchatī’’ti vattabbaṃ, na ārammaṇūpanissayeti adhippāyo. Yadi evaṃ kasmā parittattikapañhāvārapaccanīye ārammaṇaṃ na vuttaṃ. Upanissayena hi asaṅgahitatte taṃ vattabbameva siyāti codanaṃ sandhāyāha ‘‘yaṃ panā’’tiādi. Tattha purimehi asaṅgahitavasena vuttānanti purimehi paccayehi asaṅgahitavasena vuttānaṃ pacchimānaṃ paccayānaṃ. Saṅgahitavivajjanābhāvatoti attanā samānalakkhaṇatāya saṅgahitassa paccayassa vivajjanābhāvato, vivajjane kāraṇaṃ natthīti attho. Upanissayato aññārammaṇābhāvatoti appamāṇo dhammo appamāṇassa dhammassa ārammaṇaṃ honto ārammaṇūpanissayova hoti ārammaṇādhipatibhāvatoti attho. Yathā ārammaṇe gahite ārammaṇūpanissayo gahitova hoti balavārammaṇabhāvato , evaṃ ārammaṇūpanissaye gahite ārammaṇaṃ gahitameva hoti taṃsabhāvattāti tattha taṃ visuṃ na uddhaṭanti daṭṭhabbaṃ. Tenāha ‘‘na pana ārammaṇūpanissayassa ārammaṇe asaṅgahitattā’’ti.

Pacchājātaāhārānanti attano paccayuppannato purejātakāyato pacchājātānaṃ arūpāhārānaṃ. Te hi attanā sahajātaarūpadhammānaṃ taṃsamuṭṭhānarūpadhammānampi sahajātaatthipaccayā honti, purejātānaṃ pana vatthūnaṃ pacchājātaatthipaccayo. Pacchājātindriyānanti pacchājātānaṃ arūpindriyānaṃ. Sesaṃ āhāre vuttanayena yojetabbaṃ. Yasmā ete āhārindriyā yasmiṃ khaṇe purejātaatthipaccayaṃ labhanti, tasmiṃyeva khaṇe taṃtaṃpaccayuppannānaṃ sahajātaatthipaccayo pacchājātaatthipaccayo ca honti, tasmā vuttaṃ ‘‘sahāpi atthiavigatapaccayabhāvo hotī’’ti. Tiṇṇanti sahajātādīnaṃ tiṇṇaṃ. Chahi bhedehīti visuṃ gahitehi sahajātādīhi pañcahi yathārahaṃ ekajjhaṃ gahitabhedena cāti chahi atthipaccayabhedehi. Ekekaṃ saṅgahetvāti atthipaccayalakkhaṇaṃ avigatapaccayalakkhaṇañca visuṃ visuṃ chahi bhedehi saṅgahetvā vuttaṃ.

Ajjhattikabāhirabhedatoti vattabbaṃ cakkhādīnaṃ jīvitindriyassa ca adhippetattā, saparasantānikānañca indriyānaṃ anadhippetattā. Nissayapurejātavippayuttaatthiavigatānaṃ purejātabhūtānanti adhippāyo. Tesañhi purejāte saṅgaho. Tadekadesassāti ārammaṇekadesassa, ārammaṇādhipatiārammaṇūpanissayānanti attho. Tesanti nissayādīnaṃ. Upanissayādīsūti upanissayapurejātapaccayādīsu. Taṃ pana purejātabhūtaṃ ārammaṇaṃ. Tatthāti upanissayapaccayasaṅgahe. Yathāvuttanayo cettha ekantena gahetabboti dassetuṃ ‘‘atha panā’’tiādi vuttaṃ.


我来 译这段巴利文：
"如是而"意思是:因为后后依前前未摄取的摄取方式而取,如是这里依色食和命根的方式取食根缘,否则意趣是应说"以食缘为缘,以根缘为缘"。因此说"所缘...如是说"。"无彼他"即因为在善中无从那所缘等缘之外的这里所意趣的业等缘。"因此"即因为依所缘之外的二者的方式说亲依止,所以意趣是应说"所缘增上入所缘缘摄",不是所缘亲依止。若如此为什么在小三法问品逆中未说所缘。因为若不被亲依止摄取,它应说,针对这个诘问而说"但什么"等。那里"依前未摄取方式说"即依前诸缘未摄取方式说的后诸缘。"由无摄取避免"即由无避免以自己同相摄取的缘,意思是没有避免的原因。"由亲依止之外无所缘"即无量法成为无量法的所缘时只是所缘亲依止因为是所缘增上性的意思。应知如取所缘时也取所缘亲依止因为是强所缘性,如是取所缘亲依止时也取所缘因为是那自性,所以在那里不别举它。因此说"不是因为所缘亲依止在所缘中未摄取"。
"后生食"即从自己的缘生的前生身后生的无色食。因为它们对自己俱生无色法和它等起色法成为俱生有缘,而对前生诸事成为后生有缘。"后生根"即后生的无色根。余如食中所说方式配合。因为这些食根在什么刹那得前生有缘,在那同一刹那对那那缘生成为俱生有缘和后生有缘,所以说"也同时成为有不离缘性"。"三"即俱生等三。"以六差别"即以别取的俱生等五和如其所应一起取的差别为六有缘差别。"摄取每一"即别别以六差别摄取有缘相和不离缘相而说。
"由内外差别"应说因为意趣眼等和命根,且不意趣自他相续的诸根。意趣是"前生成为依止前生不相应有不离的"。因为它们在前生中摄取。"它的一分"即所缘的一分,即所缘增上所缘亲依止的意思。"它们"即依止等。"在亲依止等"即在亲依止前生缘等中。"但那前生成为所缘"。"在那里"即在亲依止缘摄取中。为显示这里应必定取如上所说方法而说"但若"等。


Eva-saddo ānetvā yojetabbo, aññathā tesu pañhesu ekasabhāvatova paccayassa āgamanaṃ vuttaṃ siyā. Tenāti ‘‘ekovā’’ti avadhāraṇena aggahitena. Tesūti sahajātapurejātapaccayesu. Ukkaṭṭhavasenāti ‘‘eko dve’’tiādinā vuttaukkaṃsavasena. Te te paccaye saṅgahetvāti te hetuādipaccaye sahajātādipaccayehi saṅgahetvā. Dassitapaccayaparicchedoti soḷasādibhedena saṅgahetvā dassitapaccayaparicchedo.

Pabhedaparihānīsūti sahajātapaccayādīhi saṅgahitapaccayappabhede taṃtaṃpaccayapaṭikkhepe pañhāparihāniyañcāti attho. Nahetupaccayāti iminā hetupaccayato aññe paccayā gahitāti katvā vuttaṃ ‘‘nahetupaccayāti ettha labbhamānapaccaye sandhāya vutta’’nti. Evañca katvāti sabbapaccanīyasādhāraṇalakkhaṇavasena vuttattā eva na vattabbaṃ siyā, na hi hetupaccaye paccanīyato ṭhite hetudhammo hetussa dhammassa sahajātapaccayena paccayoti sakkā vattuṃ. Vīsati paccayāti hetupaccayena saddhiṃ vīsati paccayā. Parihānīyaṃ vitthārakathaṃ dassentoti yojanā.

528.Tehi tehi paccayehīti sahajātapaccayādīhi tehi tehi saṅgāhakabhūtehi paccayehi. Te te paccayāti saṅgahetabbā aññamaññapaccayādayo hetupaccayādayo vā te te paccayā. Aññesaṃ abhāvaṃ sandhāya vuttaṃ, na tesaṃ sabbesaṃ sambhavanti adhippāyo. Tenāha ‘‘na hī’’tiādi. Tattha dveyevāti ārammaṇādhipatiṃ apanetvā āha. Abyākatassapīti pi-saddena na kevalaṃ kusalasseva, atha kho abyākatassapīti kusalaṃ sampiṇḍeti.



我来翻译这段巴利文：
应带入并配合"如是"字,否则在那些问中会说缘只由一自性而来。"由它"即由未取的"只一"的限定。"在它们"即在俱生前生缘中。"依胜义"即依"一二"等所说的胜义。"摄取那那缘"即以俱生等缘摄取那些因等缘。"已显示缘的界限"即以十六等差别摄取而已显示缘的界限。
"在差别和减少"意思是在由俱生缘等所摄取的缘差别和那那缘的否定及问的减少。"非因缘"由此取因缘之外的诸缘而说"关于在'非因缘'这里所得的诸缘而说"。"如是而"即因为依一切逆共通相而说所以不应说,因为在因缘逆立时不能说因法对因的法以俱生缘为缘。"二十缘"即连同因缘的二十缘。配合为"显示减少的广说"。
528. "由那那缘"即由俱生缘等那些成为摄取的诸缘。"那那缘"即应被摄取的相互缘等或因缘等那那缘。针对其他的无而说,意趣不是它们一切都有。因此说"因为不"等。那里"只二"即除去所缘增上而说。"也对无记"以"也"字不仅对善,而且也对无记而合并善。

530.Tena saddhinti vatthunā saddhiṃ. Suddhānanti kevalānaṃ vatthunā vinā ca gahitānaṃ kusalakkhandhānaṃ. Yadipi vatthunā saddhiṃ sahajātaṭṭho natthi, nissayādibhāvo pana atthevāti dassento ‘‘vatthunā panā’’tiādimāha.

Sahajātapurejātapacchājātaāhārindriyānaṃ atthipaccayena saṅgahetabbattā sahajātādīhi saṅgahetabbānaṃ taṃsaṅgaho sukaroti dassetuṃ upanissayena saṅgahetabbānaṃ saṅgaho vuttanayo evāti vuttaṃ ‘‘catūsu sabbapaccaye saṅgaṇhitvā’’ti. Kammaṃ pana sahajātūpanissayehi asaṅgahetabbatāpi atthīti sarūpato gahitaṃ, aññathā ‘‘tīsu paccayesū’’ti vattabbaṃ siyā. Missakāmissakassāti sahajātapurejātādibhāvehi missakassa tathā amissakassa ca. Vuttamevatthaṃ vitthārato dassetuṃ ‘‘na hī’’tiādi vuttaṃ. Tenāti atthipaccayavibhāgasaṅgāhakānaṃ sahajātādīnaṃ gahaṇena. Sabbapaccayānaṃ…pe… hotīti iminā ‘‘imasmiṃ pana paccayuddhāre’’tiādinā vuttopi paccayasaṅgaho idha atthato dassitoyevāti imamatthaṃ dasseti.

Nissayokasmā na vutto? Sahajātanissayo purejātanissayoti hi sakkā vibhajitunti adhippāyo. Vippayutto vā kasmā na vutto? Purejātavippayutto pacchājātavippayuttoti vibhajituṃ sakkāti attho. Yaṃ missakāmissakabhāvaṃ manasi katvā ‘‘avattabbattā’’ti vuttaṃ, taṃ dassento ‘‘nissayo tāvā’’tiādimāha. Visesitabbo ‘‘vippayuttapaccayena paccayo’’ti avisesena pāḷiyaṃ vuttattā. So viyāti atthipaccayo viya, nissayapaccayo viya vā atthipaccayavisesābhāvena vippayuttapaccayo na vattabbova. Dvinnaṃ paccayānaṃ viya pabhedasabbhāvatoti dassento ‘‘sahajātapurejātānañcā’’tiādimāha. Tathātiādinā vuttamatthaṃ pāḷiyā samatthetuṃ ‘‘vakkhatī’’tiādi vuttaṃ. Tattha maggaphaladhammānaṃ maggaphalataṃsamuṭṭhānarūpavasena sahajātaatthipaccayo tesaṃyeva purejātacatusantatirūpavasena pacchājātaatthipaccayo vutto, na pana vippayuttapaccayabhāvo vakkhatīti yojanā. Soti vippayuttapaccayo.

Hetuādīnaṃ sahajātantogadhattā hetuādayo tabbisesā hontīti katvā vuttaṃ ‘‘sahajātapaccayo ca hetuādīhi visesetabbo’’ti. Soti sahajātapaccayo. Viruddhapaccayehīti sahajātapurejātassa sahajātādibhāvena viruddhehi paccayehi. Tenāha ‘‘uppattikālaviruddhehi paccayehī’’ti.

Paccanīyuddhāravaṇṇanā niṭṭhitā.

Paccanīyagaṇanavaṇṇanā

Nahetumūlakavaṇṇanā



我来 译这段巴利文：
530. "与它一起"即与事一起。"净"即单独的、不与事一起取的善蕴。虽然与事一起没有俱生义,但有依止等性,为显示这点而说"但与事"等。
为显示因为俱生前生后生食根应以有缘摄取,所以应以俱生等摄取的它的摄取容易,依亲依止应摄取的摄取如上所说方式,所以说"在四中摄取一切缘"。但业也有不应以俱生亲依止摄取性而自相取,否则应说"在三缘中"。"有混杂无混杂的"即以俱生前生等性有混杂和如是无混杂的。为广显已说义而说"因为不"等。"由它"即由取有缘分别摄取的俱生等。以"一切缘...成"这个显示此义:以"但在此缘显"等所说的缘摄取这里也从义显示。
为什么不说依止?意趣是因为可以分别为俱生依止和前生依止。或为什么不说不相应?意思是可以分别为前生不相应和后生不相应。显示考虑什么混杂无混杂性而说"因为不可说"而说"首先依止"等。应限定因为在圣典中无差别说"以不相应缘为缘"。"如它"即如有缘,或如依止缘,因为无有缘差别而不相应缘不可说。显示如两缘有差别而说"俱生前生等"等。以"如是"等为以圣典证成所说义而说"将说"等。那里配合为:说依道果法的道果它等起色方式为俱生有缘,依那些的前生四相续色方式为后生有缘,但不说不相应缘性。"它"即不相应缘。
因为因等包含在俱生中而因等成为它的差别而说"俱生缘也应以因等区别"。"它"即俱生缘。"相违缘"即与俱生前生以俱生等性相违的诸缘。因此说"与生起时相违的诸缘"。
逆显分释义结束。
逆计数释义
非因根释义

532.Adhipatipaccayādibhūto ārammaṇapaccayoti ārammaṇaārammaṇādhipatiārammaṇūpanissaye vadati. Te ca yasmā ārammaṇasabhāvā eva, tasmā vuttaṃ ‘‘parihāyatiyevā’’ti. Pannarasasūti dutiye sahajātapaccaye ‘‘hetupaccayo’’tiādinā vuttesu pannarasasu. Ekādasannaṃ vasenāti sahajātapaccayo, sahajātatāvisiṭṭhā adhipatinissayakammāhārindriyatthiavigatahetujhānamaggā cāti imesaṃ ekādasannaṃ vasena. Sahajāte antogadhā hetuādayo. Tasmiṃ paṭikkhitteti tasmiṃ sahajāte paṭikkhitte paccanīyato ṭhite. Anantogadhā sahajāte , ke pana teti āha ‘‘ārammaṇādhipatipurejātanissayādayo’’ti. Ārammaṇādiākārenāti ārammaṇapurejātanissayanānākkhaṇikakammādiākārena.

Tasmiṃ paṭikkhitteti tasmiṃ sahajātapaccaye paṭikkhitte. Ime vārāti sahajātaṃ purejātanti vissajjitavārā. Ete nissayādayoti sahajātatāvisiṭṭhe nissayādike vadati, na itare. Tenāha ‘‘yasmā ca…pe… paṭikkhepena paṭikkhittā’’ti.

Nissayādibhūtañca sahajātapaccayaṃ ṭhapetvāti etena ‘‘ṭhapetvā sahajātapaccaya’’nti ettha antogadhanissayādibhāvoyeva sahajātapaccayo gahitoti dasseti. Nissayādīti ādi-saddena hetuādīnaṃ saṅgaho daṭṭhabbo. Aññamaññapaccayadhammavasena pavattisabbhāvatoti aññamaññapaccayadhammavasena sahajātādīhi pavattisabbhāvato aññamaññe paṭikkhitte ‘‘kusalo kusalābyākatassā’’ti vāro parihāyati. Tesaṃ tesaṃ paccayuppannānanti idaṃ sāmaññavacanampi ‘‘aññamaññapaccayasaṅgahaṃ gatā’’ti vacanato aññamaññapaccayalābhīnaṃyeva gahaṇaṃ siyāti āsaṅkaṃ nivattetuṃ ‘‘kusalo ca kusalassā’’tiādi vuttaṃ. Samudāyabhūtoti catukkhandhasamudāyabhūto. Ekadesabhūtehīti tasseva ekadesabhūtehi. ‘‘Kusalo panā’’tiādi ‘‘naaññamaññapaccayena…pe… parihāyatī’’ti imassa aṭṭhakathāvacanassa samādhānavacanaṃ.

Rūpakkhandhekadesova honti rūpāhārarūpindriyavasena, ‘‘ekantena vippayuttapaccayadhammehī’’ti vuttadhammā ‘‘te’’ti paccāmaṭṭhāti āha ‘‘teti te vippayuttapaccayadhammā’’ti.

533.Paccanīyagaṇanaṃ dassetunti vuttepi nanu paccayagaṇanameva dassitaṃ hotīti kassaci āsaṅkā siyāti taṃ nivattento āha ‘‘paccanīyavāragaṇanā hi dassitā’’ti. Balavakammaṃ vipākassa upanissayo hoti, itaraṃ kammapaccayo evāti āha ‘‘vipākassapi pana…pe… kammapaccayo hotī’’ti.

Nahetumūlakavaṇṇanā niṭṭhitā.

534.Paricchinnagaṇanānīti idaṃ na gaṇanāpekkhaṃ, atha kho vissajjanāpekkhanti āha ‘‘paricchinnagaṇanāni vissajjanānī’’ti. Paccanīyato ṭhitopi hetu nayānaṃ mūlabhāveneva ṭhitoti āha ‘‘hetumūlake’’ti, aṭṭhakathāyaṃ pana ‘‘nahetumūlaka’’micceva vuttaṃ.

538.Mūlaṃ saṅkhipitvāti sattamūlakaṃ aṭṭhamūlakaṃ navamūlakañca saṅkhipitvā. Dvīsūti ‘‘tīṇī’’ti vuttesu tīsu vissajjanesu purimesu dvīsu ‘‘kusalo dhammo abyākatassa, akusalo dhammo abyākatassā’’ti imesu. Tenāha ‘‘vipāko paccayuppanno hotī’’ti. Tatiyeti ‘‘abyākato dhammo abyākatassā’’ti imasmiṃ. Tesamuṭṭhānikakāyoti utucittāhārānaṃ vasena tesamuṭṭhānikakāyo.



我来翻译这段巴利文：
532. "成为增上缘等的所缘缘"说所缘所缘增上所缘亲依止。因为它们只是所缘自性,所以说"只减少"。"在十五"即在第二俱生缘以"因缘"等所说的十五中。"依十一的方式"即依俱生缘,和以俱生性为特征的增上依止业食根有不离因禅道这十一的方式。因等包含在俱生中。"在它否定时"即在那俱生被否定、逆立时。不包含在俱生中,但它们是什么而说"所缘增上前生依止等"。"以所缘等行相"即以所缘前生依止异时业等行相。
"在它否定时"即在那俱生缘被否定时。"这些段"即已回答"俱生前生"的段。"这些依止等"说以俱生性为特征的依止等,不是其他。因此说"因为等...被否定而否定"。
"除了成为依止等的俱生缘"由此显示在"除俱生缘"这里取包含依止等性的俱生缘。"依止等"以"等"字应知摄取因等。"因为有依相互缘法方式的转起"即因为有依相互缘法方式以俱生等的转起,在相互被否定时"善对善无记"段减少。"那那缘生"这个虽是普通语,但由于说"入相互缘摄"而只取得相互缘的,为遣除这个疑虑而说"善对善"等。"成为集合"即成为四蕴的集合。"成为一分"即成为它的一分。"但善"等是"以非相互缘...减少"这个注释语的解释语。
只是色蕴一分因为依色食色根的方式,"说必定是不相应缘法"的诸法被"它们"字指示,所以说"它们即那些不相应缘法"。
533. 虽说"显示逆计数",但有人可能疑问"不是只显示缘计数吗",为遣除这点而说"因为显示逆分计数"。强业成为异熟的亲依止,其他只是业缘,所以说"但对异熟...成为业缘"。
非因根释义结束。
534. "限定计数"这不是针对计数,而是针对回答,所以说"限定计数的回答"。虽然逆立的因也以方法的根本性而立,所以说"在因根",但在注释中只说"在非因根"。
538. "略根"即略七根八根九根。"在二"即在说"三"的三回答中前二"善法对无记,不善法对无记"这两个。因此说"异熟成为缘生"。"在第三"即在"无记法对无记"这个。"它等起身"即依时心食的方式它等起身。

545.Etaṃ dvayaṃ sandhāya vuttaṃ, yathā arūpaṃ arūpassa, evaṃ rūpampi rūpassa vippayuttapaccayo na hotīti. Rūpābyākato arūpābyākatassāti idaṃ vatthukhandhe sandhāya vuttaṃ. Arūpābyākato rūpābyākatassāti idaṃ pana cittasamuṭṭhānarūpañcāti tesaṃ ekantiko vippayuttapaccayabhāvoti āha ‘‘sahajāta…pe… hotiyevā’’ti. Sahajātāhārindriyavasenāti sahajātaarūpāhārindriyavasena.

546.Ekamūlakekāvasānā anantarapakatūpanissayavasena labbhantīti idaṃ yathārahavasena vuttanti taṃ yathārahaṃ paṭikkhepāpaṭikkhepavasenapi dassetabbanti ‘‘atthipaccaye panā’’tiādi vuttaṃ. Purimesūti nārammaṇādīsu. Navāti ekamūlakāvasānā nava. Dveyevāti ‘‘kusalo dhammo abyākatassa, akusalo dhammo abyākatassā’’ti ime dveyeva.

Paccanīyavaṇṇanā niṭṭhitā.

Anulomapaccanīyavaṇṇanā

550.Imehevāti ‘‘kusalo kusalassa, akusalo akusalassā’’ti imehi eva samānā honti kusalāditāsāmaññena. Tena vuttaṃ ‘‘atthābhāvato pana na anurūpā’’ti. ‘‘Kusalo kusalassā’’tiādinā satipi uddesato sāmaññe yebhuyyena siyā vibhaṅge visesoti āha ‘‘yathāyogaṃ niddesato cā’’ti.

551.Hetunāmanti hetu ca taṃ nāmañcāti hetunāmaṃ. Paccayanti tameva paccayabhūtaṃ sandhāyāti yojanā.

552.Dvinnampi adhipatīnanti sahajātārammaṇādhipatīnaṃ vasena, taṃ ‘‘kusalaṃ kusalassa sahajātato ceva ārammaṇato cā’’tiādinā aṭṭhakathāyaṃ vuttanayeneva veditabbaṃ. Nārammaṇe sattāti sahajātādhipatissa vasena vuttaṃ, na sahajāte sattāti ārammaṇādhipatissa vasena vuttanti yojanā. Evanti yathā adhipatimhi vuttaṃ, evaṃ sabbattha sabbapaccayesu. ‘‘Tasmiṃ tasmiṃ…pe… uddharitabbā’’ti vatvā tassa gaṇanuddhārassa sukarataṃ upāyañca dassento ‘‘anulome…pe… viññātu’’nti āha.

Anulomapaccanīyavaṇṇanā niṭṭhitā.

Paccanīyānulomavaṇṇanā

631.Parihāpanagaṇanāyāti parihāpetabbagaṇanāya samānattañca na ekantikaṃ ūnatamabhāvassapi sambhavatoti adhippāyo. Tenāha ‘‘nahetunārammaṇadukassā’’tiādi. Tattha saddhiṃ yojiyamānena ūnataragaṇanena adhipatipaccayena parihīnāpīti yojanā. Saddhiṃ parihīnāpīti vā imasmiṃ pakkhe ‘‘adhipatipaccayenā’’ti itthambhūtalakkhaṇe karaṇavacanaṃ. Etanti lakkhaṇaṃ.

Aṭṭhānanti anulomato aṭṭhānaṃ atiṭṭhanaṃ. Tiṭṭhantīti anulomatoti yojanā. Tesanti hetuādīnaṃ. Itaresūti yādisā adhippetā, te dassetuṃ ‘‘adhipatī’’tiādi vuttaṃ. Imāni dveti ‘‘kusalābyākatā abyākatassa, akusalāabyākatā abyākatassā’’ti imāni ca dve.

Nahetumūlakavaṇṇanā niṭṭhitā.

636.Hetuyāvuttehi tīhīti hetupaccayā vuttehi tīhi vissajjanehi saddhiṃ. Vārasāmaññameva vadati, na atthasāmaññanti adhippāyo. Tathā kamme tīṇīti hetuyā vuttānevāti cāti ‘‘kamme tīṇī’’ti ettha ‘‘hetuyā vuttānevā’’ti imasmiṃ atthavacanepi tathā vārasāmaññameva sandhāya vadatīti attho.

644.Ekekamevāti ekekameva vissajjanaṃ.



我来翻译这段巴利文：
545. 针对这两者而说,如无色对无色,如是色对色也不成为不相应缘。"色无记对无色无记"这针对事蕴而说。但"无色无记对色无记"这是心等起色等,对它们必定是不相应缘性,所以说"依俱生...必成"。"依俱生食根"即依俱生无色食根。
546. "一根终于一依无间自然亲依止而得"这依如其所应而说,所以应依如其所应以否定和非否定方式也显示,因此说"但在有缘"等。"在前"即在非所缘等中。"九"即终于一根的九。"只二"即"善法对无记,不善法对无记"这只二。
逆释义结束。
顺逆释义
550. "只以这些"即只以"善对善,不善对不善"这些相同因为善等性共通。因此说"但因为无义故不相应"。"善对善"等虽然在举说上共通,但在分别上多有差别,所以说"依如其所应在说明上"。
551. "因名"即因和它的名为因名。配合为:针对它成为缘而说。
552. "二增上"即依俱生所缘增上方式,它应如注释中说"善对善依俱生和所缘"等方式了知。配合为:"在非所缘七"依俱生增上方式说,"在非俱生七"依所缘增上方式说。"如是"即如在增上中说,如是在一切中对一切缘。说"在那那...应举起"后,为显示那计数举起容易和方法而说"在顺...了知"。
顺逆释义结束。
逆顺释义
631. "减少计数"意趣是与应减少计数相同性不必定,因为有不更少性的可能。因此说"非因非所缘二法"等。那里配合为:与所配合的更少计数增上缘也减少。或"也减少"在这一边"以增上缘"是这样性相的具格。"这"即相。
"无处"即从顺无处不住。配合为:"住"从顺。"它们"即因等。"在其他"为显示如何意趣而说"增上"等。"这二"即"善无记对无记,不善无记对无记"这二。
非因根释义结束。
636. "与因说三"即与从因缘说的三回答一起。意趣是只说段共通,不是义共通。如是"在业三"即如在因说,即在"在业三"这里"如在因说"这义说中也如是只针对段共通而说的意思。
644. "只一一"即只一一回答。

650.Sakaṭṭhāneti attanā ṭhitaṭṭhāne. Tato paretarāti tato aggahitapaccayato paretarā paccanīyato. Nāhāre…pe… lābho hotīti āhārapaccaye paccanīyato ṭhite indriyapaccayaṃ, anulomato indriyapaccaye ca paccanīyato ṭhite āhārapaccayaṃ anulomato yojetvā yathā pañho labbhatīti attho. Tesūti āhārindriyesu. Dvidhā bhinnāni paccanīyato anulomato ca yojetabbabhāvena.

Paccanīyānulomavaṇṇanā niṭṭhitā.

Kusalattikavaṇṇanā niṭṭhitā.

2. Vedanāttikavaṇṇanā

1. Vedanāttike paṭiccādiniyamanti tikapadasambandhavasena paṭiccavārādīsu vattabbaṃ paṭiccasahajātaṭṭhādiniyamanaṃ na labhanti vedanārūpanibbānāni. Kasmā? Tikamuttakattā. Tathā paccayuppannavacanaṃ. Na hi sakkā vattuṃ vedanaṃ rūpaṃ nibbānañca sandhāya ‘‘sukhāya vedanāya sampayuttaṃ dhammaṃ paṭicca sukhāya vedanāya sampayutto uppajjatī’’ti. Tikadhammānanti vedanāttikadhammānaṃ. Tatthāti hetupaccayādīsu. Yathānurūpatoti vedanādīsu yo yassa vedanāya sampayuttadhammassa ārammaṇādipaccayo bhavituṃ yutto, tadanurūpato. Ārammaṇādīti ādi-saddena ārammaṇādhipatiārammaṇūpanissayādike saṅgaṇhāti.

10.Kusalattikepi parihīnanti idaṃ paccanīyaṃ sandhāya vuttaṃ. Rūpārūpadhammapariggāhakattāti idaṃ anādibhūtassapi sahajātassa ādimhi ṭhapane kāraṇavacanaṃ. Ādi-saddenāti ‘‘sahajātādayo’’ti ettha ādi-saddena. Yathārahaṃ ārabbha uppattivasena sabbe arūpadhammā ārammaṇādīnaṃ paccayuppannā hontīti vuttaṃ ‘‘paccayuppannavasena sabbārūpadhammapariggāhakānaṃ ārammaṇādīna’’nti. Ādi-saddena ārammaṇādhipatiārammaṇūpanissayādike saṅgaṇhāti. Tenāti ‘‘sabbārūpadhammapariggāhakā panā’’tiādivacanena. Sabbaṭṭhānikānaṃ…pe… dassitā hoti sahajātadassanenāti attho. Ekadesaparihānidassaneneva hi samudāyaparihāni dassitā hotīti. Sahajātādayoti vā ādi-saddena sabbaṭṭhānikā cattāropi dassitā hontīti. Sahajātamūlakāti sahajātapaccaye sati bhavantā na sahajātaṃ purato katvā pāḷiyaṃ āgatā. Tenāha ‘‘sahajātanibandhanā…pe… vuttaṃ hotī’’ti. So pacchājāto kasmā pana na parihāyatīti sambandho. Tatthāti yathāvuttāya parihāniyaṃ aparihāniyañca. Sahajātanibandhanehīti sahajātadhammanimittehi paccayabhāvehi idha paccayadhammahetuko vutto. Etthevāti parihāniyaṃyeva. Sā hi idha adhikatā. Sahajātanibandhanānameva parihānīti vutte ‘‘kiṃ sabbesaṃyeva nesaṃ parihānī’’ti āsaṅkāya āha ‘‘sahajāta…pe… dassitameta’’nti.

17.Nayadassanameva karotīti yathā ahetukakiriyacetanaṃ sandhāya ‘‘nahetupaccayā nakammapaccayā’’ti vattuṃ labbhā, evaṃ navipākapaccayātipi labbhā. Ahetukamohaṃ pana sandhāya ‘‘nahetupaccayā navipākapaccayā’’ti labbhā, na ‘‘nakammapaccayā’’ti. Tenāha ‘‘na ca paccayapaccayuppannadhammasāmaññadassana’’ntiādi.

25-

我来翻译这段巴利文：
650. "在自处"即在自己所住之处。"比那更远"即比那未取缘更远地逆。"在非食...得"意思是:在食缘逆立时配合顺根缘,在根缘逆立时配合顺食缘而得问。"在它们"即在食根中。"二分"即依逆顺应配合性而分二。
逆顺释义结束。
善三法释义结束。
受三法释义
"在受三法中依缘等的规定"即依三法句相连在缘分等中应说的依俱生等规定,受色涅槃不得。为什么?因为超出三法。如是缘生语。因为不能针对受色涅槃说"依乐受相应法,乐受相应生"。"三法法"即受三法法。"在那里"即在因缘等中。"依如其相应"即在受等中哪个适合成为哪个受相应法的所缘等缘,依其相应。"所缘等"以"等"字摄取所缘增上所缘亲依止等。
10. "在善三法中也减少"这针对逆说。"因为摄取色无色法"这是说即使是无始的俱生在初位置的原因。"以等字"即在"俱生等"这里的等字。因为一切无色法依如其所应缘起生起方式成为所缘等的缘生,所以说"依缘生方式摄取一切无色法的所缘等"。以"等"字摄取所缘增上所缘亲依止等。"由它"即由"但摄取一切无色法"等语。意思是"一切位的...显示"由显示俱生。因为只由显示一分减少而显示总体减少。或"俱生等"以等字显示一切位的四。"俱生根"即依俱生缘而有不是以俱生在前在圣典中来。因此说"依俱生系...说"。连接为:那后生为什么不减少。"在那里"即在如上所说的减少和不减少中。"依俱生系"即依俱生法因缘性这里说缘法因。"只在这里"即只在减少中。因为这在这里被论及。说"只俱生系的减少"时,因为怀疑"是它们一切都减少吗"而说"俱生...这显示"。
17. "只作方法显示"即如针对无因作思可说"由非因缘非业缘",如是也可说"由非异熟缘"。但针对无因痴可说"由非因缘非异熟缘",不能说"由非业缘"。因此说"不是缘缘生法共通显示"等。
25-

37.Yathā kusalattikaṃ, evaṃ gaṇetabbanti idaṃ yaṃ sandhāya pāḷiyaṃ nikkhittaṃ, taṃ dassetuṃ vuttaṃ ‘‘hetumūlakānaṃ…pe… nagaṇanasāmañña’’nti. Na hi kusalattike anulomapaccanīye gaṇanāhi vedanāttike tā samānā. Parivattetvāpi yojitāti ettha ‘‘nahetupaccayā napurejātapaccayā ārammaṇe eka’’nti ārammaṇaṃ paṭhamaṃ vatvā vattabbampi purejātaṃ parivattetvā paṭhamaṃ vuttanti vadanti. Tathā nahetupaccayā kamme tīṇīti idameva padaṃ parivattetvā ‘‘nakammapaccayā hetuyā tīṇīti vutta’’ntipi vadanti.

39.Taṃsampayutteti tena domanassena sampayutte. Domanassasīsena sampayuttadhammā vuttā. Saddhāpañcakesūti saddhāsīlasutacāgapaññāsu. Kattabbanti vā yojanā kātabbāti attho. Avasesesūti rāgādīsu. Pāḷigatidassanatthanti ‘‘evaṃ pāḷi pavattā’’ti pāḷiyā pavattidassanatthaṃ. Rāgādīhi upanissayabhūtehi. Anuppattitoti na uppajjanato. Taṃ pāḷigatiṃ tikantarapāḷiyā dassento ‘‘kusalattikepihī’’tiādimāha. Idhāpīti imasmiṃ vedanāttikepi.

62.Anaññattanti abhedaṃ. Sukhavedanāsampayutto hi dhammo sukhavedanāsampayuttasseva dhammassa hetupaccayena paccayo, na itaresaṃ. Esa nayo sesapadesu sesesu ca ‘‘tīṇī’’ti āgataṭṭhānesu. Tena vuttaṃ ‘‘sabbāni tīṇi suddhānaṃ tiṇṇaṃ padānaṃ vasena veditabbānī’’ti. ‘‘Pacchājātā arūpadhammānaṃ paccayo na hontī’’ti yuttametaṃ, purejātā pana arūpadhammānaṃ paccayā na hontīti kathamidaṃ gahetabbanti codanaṃ sandhāyāha ‘‘purejātā’’tiādi, purejātā hutvā paccayo na hontīti attho. Purimataraṃ uppajjitvā ṭhitā hi rūpadhammā pacchā uppannānaṃ arūpadhammānaṃ purejātapaccayo honti, na cāyaṃ nayo arūpadhammesu labbhati. Tena vuttaṃ ‘‘purejātattābhāvato’’ti. Tathā pacchājātattābhāvatoti yathā imasmiṃ tike kassaci dhammassa purejātattābhāvato purejātapaccayo na hontīti vuttaṃ, tathā pacchājātattābhāvato pacchājātā hutvā paccayo na honti, pacchājātapaccayo na hontīti attho. Na hi ekasmiṃ santāne kesuci arūpadhammesu paṭhamataraṃ uppajjitvā ṭhitesu pacchā keci arūpadhammā uppajjanti, yato te tesaṃ pacchājātapaccayo bhaveyyuṃ.

83-87.Avasesesu aṭṭhasūti ‘‘sukhāya vedanāya sampayutto dhammo’’tiādinā ekamūlakekāvasānā ye nava nava vārā ārammaṇapaccayādīsu labbhanti, tesu yathāvuttamekaṃ vajjetvā sesesu aṭṭhasu. Tīsvevāti suddhesu tīsveva sahajātakammapaccayo labbhati.

Vedanāttikavaṇṇanā niṭṭhitā.

3. Vipākattikavaṇṇanā

1-23.Soyevāti akatasamāsehi padehi yo attho vuccati, soyeva attho vutto hoti.

24-

我来翻译这段巴利文：
37. "如善三法,如是应计数"这为显示在圣典中所说针对什么而说"因根的...无计数共通"。因为在善三法中顺逆的计数与受三法中的那些不同。"也转变配合"在这里说:"由非因缘非前生缘在所缘一"虽然说了所缘在前应说的前生转变而先说。如是"由非因缘在业三"只转变这词而说"由非业缘在因三"也这样说。
39. "与它相应"即与那忧相应。以忧为首说相应法。"在信五中"即在信戒闻施慧中。或配合为"应作"即应配合的意思。"在余"即在贪等中。"为显示圣典趣"即为显示"如是圣典转起"的圣典转起。以贪等成为亲依止。"由不生"即由不生起。显示那圣典趣与其他三法圣典而说"也在善三法"等。"也在这里"即也在这受三法中。
62. "无他性"即无别。因为乐受相应法只对乐受相应法以因缘为缘,不对其他。这个方法在余句和其他来为"三"处。因此说"一切三应依净三句方式了知"。"后生不成为无色法的缘"这合理,但前生不成为无色法的缘,这如何理解,针对这个诘问而说"前生"等,意思是成为前生而不成为缘。因为先生起而住的色法对后生的无色法成为前生缘,而这个方法在无色法中不得。因此说"因为无前生性"。如是"因为无后生性"即如在这三法中因为某法无前生性而说不成为前生缘,如是因为无后生性而成为后生不成为缘,意思是不成为后生缘。因为在一相续中在某些无色法先生起住时后没有任何无色法生起,由此它们会成为它们的后生缘。
83-87. "在余八中"即以"乐受相应法"等一根终于一而在所缘缘等得的九九段中,在除去如上所说一后余八中。"只在三"即只在净三中得俱生业缘。
受三法释义结束。
异熟三法释义
1-23. "即那"即以未作复合的词所说的义,即说那义。
24-

52.Tanti taṃ vacanaṃ, taṃ vā kaṭattārūpaṃ. Yasmā cittasamuṭṭhānassa upādārūpassa yathā khandhe paṭicca uppatti, tathā mahābhūte ca paṭicca uppatti. Na hi tassa tadubhayaṃ vinā uppatti atthi, na evaṃ kaṭattārūpassa. Tañhi kammassa kaṭattā uppajjamānaṃ mahābhūte paṭicca uppajjati, tasmā cittasamuṭṭhānaṃ rūpaṃ upādārūpassa taṃ visesaṃ dassetuṃ tadeva vuttaṃ, na kaṭattārūpaṃ vuttanti imamatthaṃ dassetuṃ ‘‘khandhe paṭiccā’’tiādimāha. Yadipi kaṭattārūpaṃ ‘‘mahābhūte paṭicca cittasamuṭṭhānaṃ rūpaṃ upādārūpa’’nti ettha na gahitaṃ, vacanantarena pana gahitamevāti dassento ‘‘pavattiyaṃ panā’’tiādimāha. Evañca katvāti khandhe paṭicca uppattiyā abhāvatoyeva. Nāhārapaccayeti āhārapaccaye paccanīyato ṭhite. Tampīti kaṭattārūpampi. Ṭhitikkhaṇe kaṭattārūpassa āhāro upatthambhako hotīti katvā vuttaṃ ‘‘uppādakkhaṇe’’ti.

Vipākattikavaṇṇanā niṭṭhitā.

4. Upādinnattikavaṇṇanā

51. Adhipatidhammoyeva lokuttaradhammesu nādhipatipaccayā uppajjatīti āha ‘‘nādhipatipaccayāti sayaṃ adhipatibhūtattā’’ti. Nanu adhipatidhammopi ārammaṇādhipativasena adhipatipaccayena uppajjatīti codanaṃ sandhāyāha ‘‘avirahitā…pe… dassetī’’ti. Avirahitārammaṇādhipatīsūti lokuttare sandhāyāha. Te hi nibbānārammaṇattā evaṃ vuccati. Pi-saddena ko pana vādo virahitārammaṇādhipatianekantārammaṇādhipatīsūti dasseti.



我来翻译这段巴利文：
52. "它"即那语,或那被作色。因为心等起的所造色如依蕴生起,如是也依大种生起。因为它没有离那两者而生起,但被作色不如是。因为它由业被作而生起时依大种生起,所以心等起色为显示所造色的那个差别而只说它,不说被作色,为显示这个义而说"依蕴"等。虽然被作色在"依大种心等起色所造色"这里未取,但以另一语取,为显示这点而说"但在转起"等。"如是而"即只因为无依蕴生起性。"在非食缘"即在食缘逆立时。"它也"即被作色也。因为在住刹那食对被作色是支持,所以说"在生刹那"。
异熟三法释义结束。
所执取三法释义
51. 增上法在出世间法中不以增上缘生起,所以说"以非增上缘即因为自己成为增上"。难道增上法不也以所缘增上方式以增上缘生起吗,针对这个诘问而说"显示不离..."。"在不离所缘增上"针对出世间说。因为它们以涅槃为所缘而如是说。以"也"字显示何况离所缘增上、非决定所缘增上。

72.Anupālanupatthambhanavasenāti jīvitindriyaṃ viya kaṭattārūpānaṃ anupālanavasena ojā tasseva kammajakāyassa upatthambhanavasena paccayo hoti, na janakavasenāti yojanā. Etasmiṃpana atthe satīti kammajakalāpe ojā tasseva kammajakāyassa upatthambhakavasena paccayo hotīti etasmiṃ atthe labbhamāne. Āhārantipi vattabbanti yathā jīvitindriyavasena ‘‘upādinnupādāniyo dhammo upādinnupādāniyassa dhammassa atthipaccayena paccayo’’ti vuttaṃ, evaṃ yathāvuttaāhārassapi vasena vattabbanti attho. Ettha ca yasmiṃ kalāpe kammajā ojā kadāci tasseva upatthambhanapaccayo hotīti ayamattho aṭṭhakathāyaṃ dassito. Yadi kammajā ojā ekaṃsato sakalāparūpūpatthambhanavaseneva pavattati, tathā sati imāya pāḷiyā virodho siyāti dassento ‘‘yadi ca…pe… hotī’’ti aṭṭhakathāvacanaṃ uddharitvā tattha dosaṃ vibhāvento ‘‘evaṃ satī’’ti āha. Tattha tanti taṃ vacanaṃ. Anajjhohaṭāya attano paccayato nibbattāya, paccayo cettha kammaṃyeva. Tenāha ‘‘sasantānagatāya upādinnojāyā’’ti.

Ayampi pañho, na kevalaṃ pubbe vuttaāhāroyevāti adhippāyo. Uddharitabbo siyā, na ca uddhaṭo. Tasmāti etassa ‘‘vādo balavataro’’ti etena sambandho. Kasmā pana yathāvuttesu dvīsu pañhesu āhāro na uddhaṭoti āha ‘‘ajjhohaṭassā’’tiādi. Tattha dutiyapañhoti dukamūlake dutiyapañhoti yojanā. Dutiyapañho ca na uddhaṭoti etthāpi ‘‘ajjhohaṭassa…pe… abhāvato’’ti idaṃ ānetvā sambandhitabbaṃ. Itarassāti anajjhohaṭassa. Ajjhohaṭameva na anajjhohaṭaṃ, yathāvuttojanti adhippāyo. ‘‘Balavataro’’ti vatvā tassa balavatarabhāvaṃ dassento ‘‘na hī’’tiādimāha. Katipayālope ajjhoharitvā vasitvā ṭhitassa viya ajjhohaṭamattāhi maṇḍūkādīhi ajjhohārakassa sarīre visesādhānaṃ veditabbaṃ.

Idha vuttehīti imasmiṃ upādinnattike vuttehi. Ekamūlakadukatikāvasānapañhavissajjanehīti ekapadamūlakehi dukāvasānehi tikāvasānehi ca pañhavissajjanehi. Te pana ‘‘anupādinnupādāniyo dhammo upādinnupādāniyassa anupādinnupādāniyassa ca dhammassa atthipaccayena paccayo, anupādinnaanupādāniyo dhammo upādinnupādāniyassa anupādinnupādāniyassa anupādinnaanupādāniyassa ca dhammassa atthipaccayena paccayo’’ti evaṃ veditabbo. Idhāti imasmiṃ upādinnattike. Dutiyadukāvasāne viyāti dutiyadukāvasāne pañhavissajjane viya, ‘‘anupādinnupādāniyo dhammo upādinnupādāniyassa anupādinnupādāniyassa ca dhammassa atthipaccayena paccayo, sahajātaṃ pacchājāta’’nti etassa vissajjane viyāti attho. Ayañca attho tatiyapadamūlakesu dukatikāvasānapañhesupi labbhateva . Yadi pana te pañhā kusalattikepi labbhanti, atha kasmā tattha na uddhaṭāti āha ‘‘sukhāvabodhanatthaṃ pana tattha sahajātavaseneva vissajjanaṃ kata’’nti. Sahajātavasenevāti sahajātaatthipaccayavaseneva. Ekamūlakadukāvasānāti ‘‘kusalo dhammo kusalassa ca abyākatassa cā’’ti evaṃpakārā pañhā. Tattha kusalattike uddhaṭā. Idha pana imasmiṃ upādinnattike. Etehi yathāvuttehi vissajjanehi. Eko dhammoti eko vedanādiko paccayadhammo. Anekehīti sahajātapacchājātādīhi anekehi atthipaccayavisesehi. Anekesaṃ dhammānanti anekesaṃ paccayuppannadhammānaṃ. Eko atthipaccayoti idaṃ atthipaccayatāsāmaññato vuttaṃ.


我来翻译这段巴利文：
72. "依保持支持方式"配合为:食素如命根对被作色以保持方式,对那业生身以支持方式成为缘,不以生起方式。"但在这义时"即在业生聚中食素对那业生身以支持方式成为缘的这义得时。"也应说食"意思是:如依命根方式说"所执取能执取法对所执取能执取法以有缘为缘",如是也依如上所说食方式应说。这里在注释中显示在某聚中业生食素有时只对它成为支持缘的这义。如果业生食素必定依支持全聚色方式转起,如是时与此圣典相违,为显示这点而引用"如果等...成"的注释语,显示那里过失而说"如是时"。那里"它"即那语。"未吞咽"即从自缘生的,这里缘只是业。因此说"自相续中所执取食素"。
意趣是:这也是问,不只前说食。应举起,但未举。"因此"这与"说更有力"这有关。为什么在如上所说二问中食不举而说"已吞咽"等。那里配合为:"第二问"即在二根中第二问。在"第二问未举"这里也应引来"因为已吞咽...无"这配合。"其他"即未吞咽。意趣是:只已吞咽不是未吞咽,如上所说食素。说"更有力"后为显示它的更有力性而说"因为不"等。应知在吞咽少许已住时如已吞咽的青蛙等吞咽者身中的特殊性。
"这里说"即在这所执取三法中说。"一根二三终了问答"即以一句为根以二终了三终了的问答。它们应如是了知:"能执取所执取法对所执取能执取法和能执取所执取法以有缘为缘,非所执取非能执取法对所执取能执取法、能执取所执取法和非所执取非能执取法以有缘为缘"。"这里"即在这所执取三法中。"如第二二终了"即如第二二终了问答,"能执取所执取法对所执取能执取法和能执取所执取法以有缘为缘,俱生、后生"这答中的意思。这个义在第三句为根的二三终了问中也得。如果这些问在善三法中也得,那为什么在那里不举而说"但为易了解故在那里只依俱生方式作答"。"只依俱生方式"即只依俱生有缘方式。"一根二终了"即"善法对善和无记"如此类问。在那善三法中举。但这里在这所执取三法中。以这如上所说答。"一法"即一受等缘法。"以多"即以俱生后生等多有缘差别。"多法"即多缘生法。"一有缘"这依有缘性共通说。


Idāni yathāvuttaṃ avuttañca atthipaccaye labbhamānaṃ visesaṃ vitthārato dassento ‘‘eko hī’’tiādimāha. Tattha ekoti atthipaccayavisesesu eko. Ekassāti tādisasseva ekassa. Aññathā hi eko dhammo ekassa dhammassa paccayo nāma natthi. Ekenevāti sahajātaatthipaccayeneva yathā okkantikkhaṇe vatthu. Tañhi attanā sahajātassa nāmassa sahajātaatthipaccayeneva paccayo hoti, na purejātādinā. Eko sahajātaarūpakkhandho anekesaṃ attanā sahajātānaṃ arūpakkhandhānaṃ ekena sahajātaatthipaccayena, anekehi sahajātapacchājātaatthipaccayehi yathākkamaṃ attanā sahajātānaṃ cittasamuṭṭhānarūpānaṃ purejātānaṃ tesamuṭṭhānikarūpānaṃ. Aneko purejātavatthurūpañceva sahajātaarūpakkhandhā ca ekassa arūpakkhandhassa yathākkamaṃ purejātasahajātaatthipaccayehi. Aneko arūpadhammo anekesaṃ sahajātaarūpadhammānaṃ purejātarūpadhammānañca sahajātapacchājātaatthipaccayehi. Aneko vā āhārindriyappakāro anekesaṃ rūpadhammānaṃ yathārahaṃ sahajātapurejātapacchājātāhārindriyavasena atthipaccayena paccayo hoti. Evaṃ paccayuppannānaṃ asamānattepi ayamattho sambhavati, samānatte pana vattabbameva natthi. Tenāha ‘‘samānatte paccayuppannadhammāna’’nti. Sahajātaṃ purejāteneva saha atthipaccayo hotīti sahajātaatthipaccayadhammo purejātaatthipaccayadhammena saheva atthipaccayo hoti. Yathā vatthunā purejātaatthipaccayaṃ labhantā eva kusalādidhammā sahajātānaṃ khandhānaṃ cittasamuṭṭhānānañca rūpānaṃ sahajātaatthipaccayo honti, tathā te purejātassa kāyassa pacchājātapaccayopi hontiyeva. Tenāha ‘‘pacchājātena cā’’ti. Atthipaccayo hotīti sambandho. Ayaṃ sahajātapacchājātānaṃ atthipaccayabhāvo paccayadhammānaṃ abhede eva icchito, na bhede. Tenāha ‘‘anaññadhammattena…pe… nānādhammatte’’ti.


我来翻译这段巴利文：
现在为详细显示在有缘中所得如上所说和未说的差别而说"因为一"等。那里"一"即在有缘差别中一。"对一"即对如是一。因为另外一法对一法名为缘是没有的。"只以一"即只以俱生有缘如在入胎刹那事。因为它只对与自俱生的名以俱生有缘为缘,不以前生等。一俱生无色蕴对多与自俱生的无色蕴以一俱生有缘,以多俱生后生有缘对与自俱生的心等起色和前生的它等起色如次。多前生事色和俱生无色蕴对一无色蕴以前生俱生有缘如次。多无色法对多俱生无色法和前生色法以俱生后生有缘。或多食根种类对多色法依如其所应以俱生前生后生食根方式以有缘为缘。如是即使在缘生不同时这义成立,但在相同时则无可说。因此说"缘生法相同时"。"俱生与前生一起成为有缘"即俱生有缘法与前生有缘法一起成为有缘。如善等法得事的前生有缘时成为对俱生蕴和心等起色的俱生有缘,如是它们也成为对前生身的后生缘。因此说"和后生"。配合为"成为有缘"。这俱生后生的有缘性只在缘法无别时所欲,不在有别时。因此说"以非他法性...在异法性"。


Idāni tassa nānādhammatte abhāvaṃ pāḷiyā vibhāvento ‘‘yadi siyā’’tiādimāha. Tattha eko atthipaccayabhāvo natthīti ekasseva paccayadhammassa vasena labbhamāno eko atthipaccayabhāvo natthi. Kasmā? Virodhato. Tena vuttaṃ ‘‘sahajāta…pe… na vutta’’nti. Evañca katvāti sahajātapacchājātānaṃ ekadhammavasena saha alābhato eva. Ekadhammavasenāti ekasseva paccayadhammassa vasena. Tenāha ‘‘nānādhammānaṃ viruddhasabhāvattā’’ti. Viruddhasabhāvatā ca sahajātapacchājātavasena veditabbā, idha pana lokiyalokuttarādibhāvatoti. Aññathāti tesaṃ sahajātapacchājātānaṃ ekajjhaṃ lābhe. Indriyapaṭikkhepepīti indriyapaccaye paccanīkato ṭhitepi. Tassa pañhassa lābhatoti ‘‘upādinnupādāniyo ca anupādinnupādāniyo ca dhammā upādinnupādāniyassa dhammassa atthipaccayena paccayo’’ti etassa pañhassa lābhato. Bāvīsāti ekamūlakāvasānā nava, ekamūlakadukāvasānā pañca, ekamūlakatikāvasānamekaṃ, dukamūlakekāvasānā cattāro, dukamūlakāvasānā dve, dukamūlakatikāvasānamekanti evaṃ bāvīsati. Yathā pubbe sahajātaṃ purejātena saheva atthipaccayo hotīti vuttaṃ, evaṃ purejātampi tenāti dassento āha ‘‘purejātaṃ sahajāteneva saha atthipaccayo hotī’’ti. Tattha sahajāteneva sahāti sahajātena saheva. Aṭṭhānappayutto hi ayaṃ eva-saddo, sahajātena na vinā purejātaatthipaccayoti attho. Itaresu pana atthipaccayadhammesu niyamo natthi tehi sahāpi vināpi bhāvato. Tenāha ‘‘na itarehī’’ti. Tampi vatthu taṃsahitapurejātamevāti yaṃ ‘‘purejātaṃ sahajāteneva saha atthipaccayo hotī’’ti vuttaṃ, tampi vatthupurejātañceva taṃsahitārammaṇapurejātameva ca, na kevalaṃ ārammaṇapurejātaṃ. Tenāha ‘‘na itara’’nti.

Idāni yathāvuttamatthaṃ pāṭhantarena vibhāvetuṃ ‘‘kusalattike hī’’tiādi vuttaṃ. Yadi purejātaṃ taṃsahajātena vināpi atthipaccayo siyā, ‘‘navippayuttapaccayā atthiyā pañcā’’ti vattuṃ na sakkā, vuttañcetaṃ, tasmā viññāyati ‘‘purejātaṃ sahajātena saheva atthipaccayo hotī’’ti. Navippayutte bāvīsāti etthāpi eseva nayo. Tatthāti sanidassanattike. Atthivibhaṅgeti atthipaccayassa vibhajane. Tikamūlakekāvasānanti ‘‘sanidassanasappaṭigho ca anidassanasappaṭigho ca anidassanaappaṭigho ca dhammā anidassanasappaṭighassa dhammassa atthipaccayena paccayo’’ti evaṃ tikamūlako ekāvasāno pañho uddhaṭo. Paccayuddhāreti ca tattheva paccayuddhāre. Tathā ca so pañho uddhaṭo. Tayidaṃ kathaṃ, yadi purejātaṃ sahajāteneva saha atthipaccayo hotīti codanāyaṃ āha ‘‘taṃ vatthusahitassa…pe… paccayabhāvato’’ti. Tassattho – yadipi tattha sanidassanasappaṭighaggahaṇena ārammaṇapurejātassa atthipaccayabhāvo vutto, tathāpi anidassanaappaṭighaggahaṇato vatthumpi gahitanti vatthusahitassa ārammaṇapurejātassa sahajātena saheva atthipaccayabhāvo vuttoti. Pacchājātaṃ āhārindriyeheva saha atthipaccayo hoti, na purejātenāti adhippāyo. Anaññadhammatteti paccayadhammassa anaññatte. Sahajātena saha atthipaccayo hotīti yojanā. Sesapadadvayepi eseva nayo. Tatthāpi paṭiyogipurejātaṃyeva daṭṭhabbaṃ. ‘‘Atthipaccayavisesesu panā’’tiādinā attanā dassitaṃ vicāraṃ ‘‘evameta’’nti nigamanavasena paccāmasati.

Upādinnattikavaṇṇanā niṭṭhitā.

6. Vitakkattikavaṇṇanā



我来翻译这段巴利文：
现在为以圣典显示它在异法性中的无而说"如果有"等。那里"一有缘性无"即依一缘法方式所得的一有缘性无。为什么?因为相违。因此说"俱生...未说"。"如是而"即因为俱生后生以一法方式不能一起得。"以一法方式"即只以一缘法方式。因此说"因为异法相违自性"。相违自性应依俱生后生方式了知,但这里依世间出世间等性。"另外"即在那俱生后生一起得时。"也在非根"即也在根缘逆立时。"因为那问得"即因为"所执取能执取和能执取所执取法对所执取能执取法以有缘为缘"这问得。"二十二"即一根终了九,一根二终了五,一根三终了一,二根一终了四,二根终了二,二根三终了一,如是二十二。如前说俱生与前生一起成为有缘,如是前生也与它,为显示这点而说"前生与俱生一起成为有缘"。那里"只与俱生一起"即与俱生一起。因为这"只"字用于非处,意思是前生有缘不离俱生。但在其他有缘法中无限定因为与它们一起或离它们都有。因此说"不与其他"。"那事也只与它俱前生"即说"前生只与俱生一起成为有缘"时,那事前生和与它俱所缘前生,不只所缘前生。因此说"不其他"。
现在为以别文显示如上所说义而说"因为在善三法"等。如果前生离与它俱生也成为有缘,不能说"由非不相应缘有五",但这说了,因此了知"前生只与俱生一起成为有缘"。在"非不相应二十二"这里也是这方法。"在那里"即在有相三法中。"在有分别"即在有缘的分别中。"三根一终了"即"有相有对和无相有对和无相无对法对无相有对法以有缘为缘"如是三根一终了问举起。而"在缘举"即在那里缘举中。如是那问举起。这如何,如果前生只与俱生一起成为有缘,在这诘问中说"因为它与事俱...缘性"。它的意思是:虽然那里以有相有对摄取说所缘前生的有缘性,但因为摄取无相无对也取事,所以说与事俱所缘前生与俱生一起的有缘性。意趣是:后生只与食根一起成为有缘,不与前生。"在非他法性"即在缘法非他性。配合为"与俱生一起成为有缘"。在余二句中也是这方法。在那里也应见对偶前生。以"但在有缘差别"等以结论方式省察自己所显的思择。
所执取三法释义结束。
寻三法释义

22. Vitakkattike sattasu mūlakesūti ‘‘savitakkasavicāraṃ dhammaṃ paṭiccā’’tiādinā āgatāni tīṇi ekakāni, tīṇi dukāni, ekaṃ tikanti evaṃ ekamūlakāni yāni sattamūlakāni, tesu. Yathākkamanti pāḷiyaṃ āgatānukkamena. Sattāti paṭhame ekake satta. Pañcāti dutiye pañca. Tānimāni hetupaccaye vuttanayena veditabbāni. Idha pana pavattivaseneva yojetabbaṃ. Tīṇītiādīsu tatiye tīṇi, catutthe ekaṃ, pañcame tīṇi, chaṭṭhepi tīṇi, sattame ekaṃ. Tāni pana yathākkamaṃ tatiyapadaṃ paṭicca tatiyapadadutiyapadatadubhayavasena, paṭhamapadatatiyapadāni paṭicca tatiyapadavasena, paṭhamapadadutiyapadāni paṭicca paṭhamapadatatiyapadatadubhayavasena, dutiyapadatatiyapadāni paṭicca paṭhamapadatatiyapadatadubhayavasena, paṭhamadutiyatatiyapadāni paṭicca tatiyapadavaseneva veditabbāni. Aññamaññe aṭṭhavīsātiādīsupi imināva nayena gaṇanā veditabbā. Evanti yathāvuttaṃ gaṇanaṃ paccāmasati. Dutiyatatiyamūlakesu ekaṃ ekanti dutiyamūlake ekaṃ, tatiyamūlake ekanti yojetabbaṃ. Tathā āsevaneti yathā purejāte ekādasa, tathā āsevaneti attho. Aññānīti adhipatiaññamaññapurejātāsevanato aññesu paccayesu gaṇanāni. Hetuārammaṇasadisānīti hetuārammaṇapaccayesu gaṇanāsadisāni.

31.Avisesenāti ‘‘vipāka’’nti visesanaṃ akatvā na pana vissajjanaṃ katanti yojanā. Tattha kāraṇaṃ vattuṃ ‘‘kasmā’’tiādimāha. Itaresanti lokiyavipākānaṃ. Te visuṃ niddhāretvā vuttāti te yathāvuttalokiyavipākā avitakkavicāramattasāmaññato visuṃ nīharitvā vuttā. ‘‘Avitakkavicāramatte khandhe paṭicca avitakkavicāramattā adhipatī’’ti vuttarāsi purimakoṭṭhāso.

38.Etanti ‘‘avitakkavicāramattaṃ avitakka…pe… saha gacchantenā’’ti āgatapāḷipadaṃ. Tassa atthaṃ dassetuṃ ‘‘mūlaṃ…pe… vuttaṃ hotī’’ti āha. Tattha avitakka…pe… yojentenāti avitakkehi avitakkapariyāyena vuttehi avitakkavicāramattaavitakkaavicārapadehi saha mūlapadaṃ , āsevanamūlakameva vā gacchantena yojentena napurejātasadisaṃ nāsevane pāḷigamanaṃ kātabbaṃ, paṭhitabbanti attho. Potthakesu pana ‘‘avitakkavicāramattaṃ vipākena saha gacchantenā’’ti dissati, vipākena visesanabhūtena saha yojentenāti attho. Tenevāha ‘‘vipākaṃ avitakkavicāramattantiādi yojetabba’’nti.

Ekamūlake pāḷiyaṃ yojitamevāti ‘‘dumūlakesu paṭhame’’ti vuttaṃ.

49.Mūlapadameva avasānabhāvenāti ‘‘savitakkasavicāraṃ dhammaṃ paccayā savitakkasavicāro dhammo uppajjati nahetupaccayā’’tiādinā mūlapadameva avasānabhāvena yojitaṃ. Satta mohā uddharitabbāti idaṃ nahetupaccayaṃ sandhāya vuttaṃ. Paṭiccavāre hi ahetukamoho tikkhattumeva āgato. Idha pana ‘‘vatthuṃ paccayā’’tiādinā catūsupi mūlakesu āgato, tasmā sattakkhattuṃ āgamanaṃ sandhāya ‘‘satta mohā’’ti vuttanti veditabbaṃ.

Upanissayena saṅgahitattāti upanissayapaccayeneva kammapaccayassa saṅgahitattā. Sabbassapi rūpārūpāvacarakammassa balavabhāvato upanissayattābhāvo natthi, yato taṃ ‘‘garū’’ti vuccati, kammakkhayakarassa pana kammassa balavabhāve vattabbameva natthīti imamatthaṃ pāḷiyā eva vibhāvetuṃ vuttaṃ ‘‘upādinnattikapañhāvārapaccanīye hi…pe… viññāyatī’’ti.

Vitakkattikavaṇṇanā niṭṭhitā.



我来翻译这段巴利文：
22. "在寻三法七根中"即以"依有寻有伺法"等而来的三个一法、三个二法、一个三法,如是以一为根的七根,在它们中。"如次"即依圣典所来顺序。"七"即在第一个一法中七。"五"即在第二中五。这些应依因缘中所说方法了知。但这里只依转起方式应配合。在"三"等中第三三,第四一,第五三,第六也三,第七一。它们应依次第依第三句对第三句、第二句及两者方式,对第一句第三句依第三句方式,对第一句第二句依第一句、第三句及两者方式,对第二句第三句依第一句、第三句及两者方式,对第一二三句只依第三句方式了知。在相互二十八等中也应依这方法了知计数。"如是"省察如上所说计数。"在第二三根中一一"应配合为:在第二根中一,在第三根中一。"如是在等无间"意思是:如在前生十一,如是在等无间。"其他"即在增上、相互、前生、等无间之外其他缘中的计数。"如因所缘"即如因所缘缘中的计数。
31. "无差别"配合为:未作"异熟"的差别而未作答。为说那里原因而说"为什么"等。"其他"即世间异熟。"它们别别举说"即那如上所说世间异熟从无寻唯伺共同性别别取出而说。"依无寻唯伺蕴无寻唯伺增上"所说部分的前分。
38. "这"即"无寻唯伺与无寻...一起走"所来圣典句。为显示它的义而说"根...说"。那里"与无寻...配合"意思是:与无寻以无寻同义所说的无寻唯伺无寻无伺句一起配合根句,或只等无间根一起走配合者应作如前生相似的非在等无间圣典行,应诵。但在书中见"无寻唯伺与异熟一起走",意思是与作为差别的异熟一起配合。因此说"应配合异熟无寻唯伺等"。
"在一根中在圣典已配合"即说"在二根中第一"。
49. "只根句作终了性"即以"依有寻有伺法,有寻有伺法生起由非因缘"等只根句作终了性配合。"应举七痴"这针对非因缘说。因为在依分中无因痴只来三次。但这里以"依事"等在四根中来,因此应知针对七次来而说"七痴"。
"因为摄于亲依止"即因为业缘只为亲依止缘所摄。因为一切色无色界业的力性无无亲依止性,由此它说为"重",但对业尽作业的力性无可说,为以圣典本身显示这义而说"因为在所执取三法问分逆中...了知"。
寻三法释义结束。

8. Dassanenapahātabbattikavaṇṇanā

Paṭiccasamuppādavibhaṅgevicāritanayena vicāretabbanti idaṃ ‘‘na ca puthujjanānaṃ dassanena pahātuṃ sakkuṇeyyo, itaresaṃ na kenaci paccayena paccayo na hontīti sakkā vattu’’ntiādinā attanā ānītaṃ amataggapathavinicchayaṃ sandhāya vuttaṃ. Tattha yaṃ vattabbaṃ, tampi paṭiccasamuppādaṭīkāya atthavivaraṇe vuttameva, tasmā tattha vuttanayeneva veditabbaṃ.

Dassanenapahātabbattikavaṇṇanā niṭṭhitā.

Paṭṭhānapakaraṇa-anuṭīkā samattā.

Iti pañcapakaraṇamūlaṭīkāya līnatthavaṇṇanā

Anuṭīkā samattā.


我来翻译这段巴利文：
8. 见所断三法释义
"应依缘起分别中思择的方法思择"这是针对"且不能由凡夫以见断,其他不能说由任何缘不成为缘"等自己引来的无始道决定而说。那里应说的,也在缘起复注的义解说中已说,因此应依那里所说方法了知。
见所断三法释义结束。
发趣论复复注完。
如是五论根本注的隐义释
复复注完。


Abhidhammassa anuṭīkā samattā.
 这是一句巴利语的结语，意思是：

"阿毗达摩随复注圆满完成。"

这是典型的巴利语佛教著作的结尾语，其中：
- Abhidhammassa：阿毗达摩的
- anuṭīkā：随复注（是对复注的进一步注释）
- samattā：圆满完成

这表明这是一部对阿毗达摩论书的随复注（第三层注释）的结束语。

