Namo tassa bhagavato arahato sammāsambuddhassa

Visuddhimagga-mahāṭīkā

(Paṭhamo bhāgo)

Ganthārambhakathā

Saddhammaraṃsimālī yo, vineyyakamalākare;

Vibodhesi mahāmoha-tamaṃ hantvāna sabbaso.

Ñāṇātisayabimbaṃ taṃ, visuddhakaruṇāruṇaṃ;

Vanditvā nirupaklesaṃ, buddhādiccaṃ mahodayaṃ.

Lokālokakaraṃ dhammaṃ, guṇarasmisamujjalaṃ;

Ariyasaṅghañca samphullaṃ, visuddhakamalākaraṃ.

Vandanājanitaṃ puññaṃ, iti yaṃ ratanattaye;

Hatantarāyo sabbattha, hutvāhaṃ tassa tejasā.

Sampannasīlācārena, dhīmatā sucivuttinā;

Ajjhesito dāṭhānāgattherena thiracetasā.

Visuddhacarito nātho, yaṃ visuddhimanuttaraṃ;

Patvā desesi karuṇāsamussāhitamānaso.

Tassā adhigamūpāyo, visuddhanayamaṇḍito;

Visuddhimaggo yo vutto, suvisuddhapadakkamo.

Suvisuddhaṃ asaṃkiṇṇaṃ, nipuṇatthavinicchayaṃ;

Mahāvihāravāsīnaṃ, samayaṃ avilomayaṃ.

Tassa nissāya porāṇaṃ, kathāmaggaṃ anākulaṃ;

Tantinayānugaṃ suddhaṃ, karissāmatthavaṇṇanaṃ.

Iti ākaṅkhamānassa, saddhammassa ciraṭṭhitiṃ;

Vibhajantassa tassatthaṃ, nisāmayatha sādhavoti.

Nidānādikathāvaṇṇanā

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

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

我来帮您翻译这段巴利文:
礼敬世尊、阿罗汉、正等正觉者
清净道论大疏
(第一.部)
著作缘起文
如日般的佛陀,以殊胜智慧光明,
驱散一切无明黑暗,使众生如莲华绽放。
我恭敬顶礼那无垢清净、
大慈悲如旭日升起的佛陀。
又礼敬能照亮世间与出世间、
功德光芒璀璨的正法，
以及如清净莲池般盛开的圣僧。
以此礼敬三宝所生功德之力,
愿我远离一切障碍。
应具戒行清净、智慧具足、
清净行持的坚定心意的
驮那伽长老之请求。
大师以清净行证得无上清净，
以慈悲心升起为众生说法。
为证得彼清净之方便，
庄严清净之理趣，
所说清净道论，
次第清净明确。
极为清净无杂染，
善辨微妙之义理，
不违背大寺住者，
所传承之宗义。
依据古老传承，
不乱次第法门，
清净契经道理，
我当作此义释。
如是希求正法久住，
分别解说其义理，
善哉诸位，
且谛听之。
序分等义释
1. 此清净道论所依据的经文，暂且搁置不论，现从其缘起等确定方面，以种种方式解释其义理，故开始"住戒已"等文。确实，解释法义时，首先应说其缘起，然后说其目的、纲要义、文句义、关联、意趣、质难、抉择。论师即是如此行持。此中，"据说世尊"等是确定说法缘起与目的，"将说清净道"等是确定纲要义，"住于戒"等是阐明文句义、关联与意趣，"什么是戒"等是质难，其后是抉择，于定慧之说亦复如是。为何此中先说答偈，而不是问偈呢？问后方有答故。答：应知是因为其义为吉祥，显示教法始善等性质，以除怖畏等灾难而破除障碍，以及统摄上文将解释之法故。
这里有人问：为何此清净道论之说以事缘为始，而不以赞叹师尊为始？答：因为此非别立注释等性质。此论不像《善吉祥光》等是《长部》等的专门注释，也不像《入阿毗达摩》《入心要》等是另外的论著。而是那些《善吉祥光》等注释书的特殊部分。因此说"中间清净道"等。

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

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

我来 助您翻译这段巴利文：
1. 又或者应当视此论述既是赞叹为始，也是事缘为始。因为在教法中，叙述事缘不像世间那样仅仅是叙述而已，而是因叙说教法的成就，通过显示导师无倒说法之性质，自然流露出对导师功德的赞叹。因此后文将说"如是三学"等。此中"等"字，因未列举区分，所以包括一切阿罗汉，如包括一切须陀洹等、斯陀含、阿那含一样。由此应知，此处"住戒已"等言词也包含三种菩萨的趣向通达之戒等。因为这三种菩萨在最后一生时特别畏惧轮回，各自住于戒律，精进修习止观，以及解开爱欲之结的修行是相同的。
又或者以"他能解此结"这共通之语，摄取殊胜与无上的解开爱欲之结。其中无上是因断除习气。由此赞叹导师的断除圆满，以及由此因缘而有的智慧圆满。由这两者的无间性，威力圆满等也随之而来。如是也应知此论述是以赞叹为始。又或者应视此论述确实是以赞叹为始，因为以"于一切法中智行无碍"等赞叹导师而开始解释。
又因此论述是随顺询问者的意乐而显示能够圆满解答，这也是论师的惯例，即在开始解释法义时赞叹导师。因此，基于此因缘，此处如是行赞叹。为显示所说赞叹的原因，首先说出答偈，然后通过缘起质难等方式，从形式和意义两方面显示问偈，为显示对此问题能作无倒解答，以赞叹世尊为先而作所期望之法的解释。因此说"住戒已"等。其中偈颂的意义后文将明了。
在"如是"等词中，此"如是"(iti)一词有因、结束、等义、词义替换、方式、决定、显示等多种含义。如在"诸比丘，因坏灭故，故名为色"等句中，表示因。在"是故，诸比丘，应为我法嗣，勿为财嗣。我于汝等有悲愍心：'云何令我声闻为法嗣，不为财嗣'"等句中，表示结束。在"如是等类观听歌舞伎乐之不当"等句中，表示等义。在"摩犍提是彼婆罗门的称号、共称、假施设、言说、名字、名作、名称、言语、文字、称呼"等句中，表示词义替换。在"诸比丘，如是愚者有畏，智者无畏；愚者有灾，智者无灾；愚者有难，智者无难"等句中，表示方式。在"阿难，当如是答：'老死确有此缘'，若问'老死以何为缘'，应答：'以生为缘而有老死'"等句中，表示决定，即确定之义。在"迦旃延，'有'是一边，'无'是第二边"等句中，

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

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

‘‘Gāvo tassa pajāyanti, khette vuttaṃ virūhati;

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

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

我来 帮您翻译这段巴利文：
3. 在这里也应视为显示，说成方式也可以。但第一个"如是"字应视为结束。"确实"(hi)表示决定。"此"(idam)是对近在眼前事物的言说，因为使已证得的经文显现面前。
"说"(vutta)这个字，无论有无前缀，都可见于播种、修整、剃除毛发、生活方式、解脱、宣说、流传、请求、说话等义中。例如：
"他的牛群繁衍，
田中播种生长，
受用播种之果，
不害诸亲友。"
等句中表示播种。在"但未修整"等句中，表示以齿梳等修整。在"迦帕提迦青年剃除须发"等句中，表示剃除毛发。在"除去毛发，受用他人所施，以鹿心而住"等句中，表示生活方式。在"如黄叶已离枝，不能再变青"等句中，表示从束缚中解脱。在"现在这些古老的咒语已被歌颂、宣说、集成"等句中，表示以圣言而流传。
在世间，如"说功德，说波罗延那"等句中，表示请求。在"世尊曾说：'诸比丘，应为我法嗣，勿为财嗣'"等句中，

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

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

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

我来帮您翻译这段巴利文：
在这里也应视为说话义。因此以"如是确实此经已说"显示所举偈颂是以已说的形式，或者确定其说法的方式。
"为何"(kasmā)是因的离格。"又"(pana)只是言语装饰。以这两者询问原因。"此"(etaṃ)指代前述经文。"说"(vutta)是问的缘由。因为其义在自己的觉知中转变，所以说"此"(idaṃ)，又因关系到世尊所说的方式而说"彼"(etaṃ)。以此整段文句显明说法的缘起。为了进一步阐明其说者、听者和时间，而说"据说世尊"等。其中"据说"(kira)是传闻义的不变词，表示所说之义是一再传闻而来。"夜分"(rattibhāge)是夜晚的一部分，意指中夜。因名号不显著如韦沙瓦那等，故说"某"(aññataro)。天子即是天。"为断疑惑"(saṃsayasamugghāṭatthaṃ)连接为"为拔除疑惑之刺而问"。以"为断疑惑"表明在五种问题中，这是断除疑惑之问。
为显示爱欲以何义称为"结"(jaṭā)，故说"网"(jālinī)等。因为它有一百零八种爱欲行相的差别，自身即是网，故称为"有网者"(jālinī)。
现在为显示它以结的形态运作，故说"因为它"等。其中"于色等所缘"说明它运作的处所，因为除了色等六所缘外别无爱欲的对象。"以上下方式"即有时在色所缘，有时乃至法所缘，有时在法所缘，有时乃至色所缘，如是以上下运作方式。这里应以说法次第理解上下性。应知这里的上下运作方式是：有时在欲界，有时在色界，有时在无色界，或者有时在无色界⋯⋯有时在欲界。因一切行刹那刹那坏灭性质，后后生起于此缝合，故说"因一再生起"。"以缝合义"是显示结与爱欲的能喻所喻关系。
这里的意思是：如竹丛的枝条和茎簇等以自身部分缝合缠绕称为"结"，如是爱欲也以缝合自性[称为结]。或者读作"以已缝合义"，意为以自身与自身缝合。因为此爱欲如蚕吐丝一样以自身缝合自身而运作。因此世尊说："色爱于世间是可爱、可乐的，此爱生起时于此生起，安住时于此安住"等。

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

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

我来帮您翻译这段巴利文：
这些有情认为"这是我的"所执取的事物与自身无异，而将其视为内在的。"内"字义即是"内部"义，故对自身资具生起的爱欲称为"内结"。出家者的钵等、在家者的象等即是自身资具。
"我"即生起于此的慢，是自体，即五取蕴。有人说是身体。应知爱欲生起的形态是："我的自体美好"，或"愿我的自体如某人"等，对自身自体等[生起爱欲]。自己的眼等为内处。自己和他人的色等为外处。或者一切他人的，或者包含在自他相续中的眼等为内处。如是色等为外处。也应知爱欲在欲界和广大界中运作时的内结外结性质。因为欲界由于任何烦恼都未被镇伏，以某种方式未解脱，是内取的特殊因缘，故称为"内部、内"。与此相反，色界无色界称为"外部、外"。因此世尊说："内结缚的人、外结缚的人"。

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

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


我来帮您翻译这段巴利文：
虽然爱欲因所缘差别和运作形态差别而有多种差别，但由结的共性而摄为一，故说"以如是生起的结"。它被包含在称为"众生"的相续中，一再地使之缠结纠缠而运作，故说"众生为结所缠"。如是，虽然从胜义谛而言离开部分就没有整体，但部分不能称为整体，故区分部分与整体而显示能喻所喻，说"如竹结等⋯⋯缝合"。"此结"为连接语。由于在三界中不遗漏任何一界而缝合，故缠结三界而住立。由此说明其范围广大，解开极为困难。以"谁能解开"表明"解开"一词是表达能力义，不是命令等义。
如是，以"内结"等被问的那天子，与"说此偈"相连。为显示导师功德，说"他正是应该回答此问题的人"，而说"于一切法智行无碍"等。其中"于一切法"指包含过去等差别的一切所知之法。"智行无碍"是因断除一切所知障而行无著，故智慧运作无碍。由此通过显明三世智无碍，从一开始摄取三不共法，由于它们同一相及不相离故，应知也摄取世尊其余不共法。
"天"是以欲乐等游戏嬉戏，或住于其中，由具足胜能而欲胜过敌对者，以布施主权财富等恭敬而言说，以教导种种义理而言说，以福德殊胜相应威力所得光辉而照耀，无障碍地趣向所欲境界，能成就所欲事，故称为天。又或者天是应被希求度脱种种灾难者所归依趣向，或应被赞叹，或由具足殊胜庄严而可爱。天有三种：世俗天、化生天、清净天。世尊由于具足无上神通游戏、最上天梵圣住、征服自他相续五种魔的意欲成就、心自在七财等正行、不动信与恭敬的接受，以及随顺法性与众生意乐的教导等殊胜言说、最上慧身光明的光辉、不共他的智身行、在降魔、一切种智功德、利他成就上无碍能力，为具有天的世间所归依、所赞叹、由信乐而可爱，超越一切天而住立，故为诸天中最上最胜之天，即天中天。或者比一切天更应受供养故，或由证得清净天性或一切智功德庄严故，较其他诸天殊胜为天，故为天中天。


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

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



我来帮您翻译这段巴利文：
由于在无量世界中超越无量帝释天和大梵天的功德，故为胜过或超过帝释天和梵天，即胜于帝释天中的帝释天，胜于梵天中的梵天。在智、断、教三殊胜中，于具天世间不被任何人所动摇，因不从任何处生怖畏，故以四无畏而无畏，即具足四无畏。关于此说："我自称正等正觉，若有沙门⋯⋯对此法未现等觉，于此我得无畏而住。"
由具足处非处智等十力，故为具十力者。关于此说："此中如来如实了知是处为处，非处为非处"等。对一切所知之境，由于智慧无碍故为无障智。由具足能如手中庵摩罗果般现见一切方面、一切行相的智眼故为普眼，即一切知者之义。以此二语摄取最后二不共智。由具福德等因缘故为世尊。此中应说的，后面佛随念解释中将详细说明。
此中以"于一切法智行无碍"显示世尊能答三世所及的问题，[有人]怀疑："世尊也能答诸天的问题吗？"为除此[疑]故说"天中天"。帝释天王虽为诸天之主能答诸天的问题，[有人]想："此与彼有何差别？"为除此[疑]故说"胜于帝释天中的帝释天"。虽然娑难鸠摩罗等梵天也能答帝释天所问之义，[有人]想："此与彼有何殊胜？"为除此[疑]故说"胜于梵天中的梵天"。为显示此殊胜以四无畏、十力智而显明，故说"具足⋯⋯具十力者"。为显示这些智以证得此二智而成就，故说"无障智、普眼"。为显示此二智以福德智慧资粮积集成就而断诸过失而成就，故说"世尊"。如是应知摄取这些词的目的和次第。
这最后的无障智和一切知智二智，实质上无差别。那是同一智，为显示以境界运作门与他不共，而分为二说。由缘取一切有为、无为、世俗法故为一切知智，由于其中无障碍而行无著，故也说为"无障智"。此中应说的，后面佛随念解释中我们将说明。

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

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

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



我来帮您翻译这段巴利文：
2. 寻求大戒蕴等故为大仙，即世尊。由彼大仙。"解说"即开显、详释。"如实"即无颠倒。"戒等差别"即戒定慧等分类。"极难获得"即除去八难机会，唯以第九机会可得，故极难获得。"摄戒等"即摄三蕴戒等。因八圣道以三蕴摄者是有限的如国土摄城市，非三蕴以八圣道摄者是无限的。故说："贤友毗舍佉，非八圣道摄三蕴，贤友毗舍佉，是以三蕴摄八圣道。"因不被烦恼贼所害故为安稳。因离两边，因断除诡诈等身曲等故为正直。因以杀灭一切染污法而行进，因寻求涅槃，因求涅槃者所应寻求故为道。"为清净"即为涅槃，或为清净性，即为阿罗汉果。
"不如实知者"即对如是以戒清净等清净次第应证得的如是相、如是作用、如是义理不如实了知者。欲求从一切染污、轮回中的清净解脱故为求净者。"亦"字表示预期，由此显示不仅满足于戒而已，而且也是求清净者。"于此"即于此教法中。修习相应勤修的瑜伽行者虽为清净而精进努力，因未得方便故不证清净，此为结构。"彼等"即瑜伽行者。虽然此清净道因具足一切善，对听闻、受持、修习等的一切人都能生欢喜，但对瑜伽行者尤其是欢喜因，故说"为彼等生欢喜"。因不混杂外道异部见解，故判别极为清净，为极清净判别。"大寺住者"显示自己所依的部派。"依教说方式"即依法解说方式。
此中以"为彼等生欢喜"等显示：对求清净涅槃以脱离一切染污垢的瑜伽行者，必定能带来此果故为生欢喜，由诸上智正行者所确立故为极正清净判别，为大寺住者的说法方式。应结构为"我恭敬说时，汝等应恭敬听闻"。
此中以"今对此偈"显示清净道说法的所依，以"大仙所说"显示其权威性，以"如实义理戒等差别"显示无颠倒总义，以"极难获得⋯⋯瑜伽行者"显示因缘，以"为彼等生欢喜"显示目的，以"解说义理、极清净判别、大寺住者的教说方式、恭敬"显示作法方式，以"一切求清净者、善人们应听闻"令善人致力于恭敬听闻。因为教法的成就依于善听闻。

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

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

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

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

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

我来帮您翻译这段巴利文：
3. 由语义解说而显明清净道总义，说清净道话能生欢喜，为显示清净道的词义，故开始说"此中清净"等。其中"此中"即在"我将说清净道"这里所说的清净道一词中。"离一切垢"即远离、分离一切贪等垢、一切染污垢。因此即是究竟清净，意为一切时、一切种清净。以此寻求、探索、证得如前所说的清净，故为清净道。因此说"道即称为证得方便"。清净道无施设义应知即是出世间道，但因为是其方便，故前分道及依此的文句系列也如是称为[清净道]。
为显示此清净道由导师依说法美妙和所化意乐以种种方式说示，在其中取此一种方式，故开始说"此又"等。其中"于某处"即在某经中。"仅以观"确定而排除止。因为那[止]是它[观]的对治，不是戒等。以"仅"字义为排除差别而排除有差别的定。因为那是具近行、安止差别的观行者的说法，故不是仅定。因为离开刹那定就不可能有观。"观"应知是三种随观，不仅是无常随观。因为不可能仅以见无常而现观谛。在偈中仅取无常相，那是依止那[相]极为明显显现者而说。因为他也更清楚地思维其他两相而证得殊胜，不仅[思维]无常相。
"一切行"即一切三界行，因为它们是可思维的。"无常"即非常、不稳固、暂时、刹那坏灭。"以慧"即以观慧。"见"即思维。"然后"即生起生灭智等的后时。"厌离于苦"即在以无常相见已，于所说"一切行"即三界中称为五蕴的苦中厌离，获得厌智。"此是清净道"即此称为厌随观的、作为离贪等因的涅槃证得方便。
"以定慧"即以止观。此中"定"是指作为观的基础的定。"于谁"即于哪个人。"定与慧"此中义为：哪个人以定为基础而开始观，勤修它。"实近涅槃"即他必定在涅槃近处，必定证得涅槃。
"业"即道思。因为它以趣向减损而带来有情的清净。"明"即正见。"戒"即正语、正业。"最上命"即正命。"法"即其余四道法。或者"业"即正业的摄取。如说："贤友毗舍佉，所谓正见、正思惟，此等法摄在慧蕴中。""明"即正见、正思惟的摄取。"法"即定，如在"彼等世尊有如是法"等;

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

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

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

‘‘Appamādarato bhikkhu, pamāde bhayadassi vā;

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

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

我来帮您翻译这段巴利文：
中。由彼摄取，如说："贤友毗舍佉，所谓正精进、正念、正定，此等法摄在定蕴中"，应知也摄取正精进、正念。"戒"即正语、正命。"最上命"即如是圣者的生命为最上生命，如是此中应知说八支圣道。
"以戒等"即以戒、定、慧、精进。"一切时"即从受持开始的一切时。"具戒"即具足、成就四遍净戒。"有慧"即具足世间出世间慧。"善定"即以彼相应定而善入定。"勤精进"即为断不善法、成就善法而精进。"舍自我"即因送心趣向涅槃而于身命无所顾恋。"暴流"即欲暴流等四种暴流，或轮回大暴流。
"一乘道"即一条道路。此中"道"字是道的同义语，故义为此是一条道路，诸比丘，非两岔路。或趣向一个涅槃故为一乘道，或应由一人舍离群众而以远离义行道故为一乘道，或由此行进故为道，最上的一个世尊的道故为一乘道，因为是他所开显，或在此一个法律中的道故为一乘道。"为有情清净"即为有情从贪等垢、贪不正当等随烦恼清净、清洁。"即是"为不变词，义为"即此"。先前以念相和道相说为道者，因身等境界差别为四种，故说"四念处"。"正勤等"中，以"等"字应知摄取不放逸喜好等。因为有时也以不放逸喜好等方式说清净道。如说：
"比丘喜不放逸，或见放逸为怖畏，
不能退失，必近涅槃。"
4."此中"即在彼偈中。上面将说的偈颂详细解释相当于释义和再释义，比那更简略的义释相当于总说，故说"此是略释"。因为已总说之义的释义和再释义容易作，容易了解。"住立于戒"中，"于戒"即于善戒。虽然在"匠师，何为不善戒"等中，不善法也称为戒。但由于所说的心慧修习，因不适合作为基础，连作戒也不可能，何况其他[不善戒]？故此中唯指善戒。在"圆满戒"等中，"圆满"即保护或增长，以一切方面防护、不违犯之义。因为如是不舍离而住立于彼中，称为住立于彼。"于戒"是处格。"住立"有二种：依止与近依止的差别。其中近依止住立是世间的，不分别而取时另一种是出世间的。分别而取时，如在世间心生起中由俱生、前后[心]而有依止近依止住立，如是在出世间中也由下位道果戒而有近依止住立。当"住立"一词意为近依止住立时，如在"依止信"等中;

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

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

我来帮您翻译这段巴利文：
如中，应知义为以前时动作。因此说："在此之前他的身业、语业、命已极清净。"当意为依止住立时，如在"缘眼"等中，应知义为同时动作。因为正语等对其相应的正见等唯以俱生而成为依止缘。
"人"是引导故为人。如第一自性的有情，以比其他自性殊胜义而住高处运作故称为"补特伽罗"，如是以引导义称为"人"。即使是儿子兄弟的人，也站在母亲和姐妹的引导位置，何况其他[男人]对其他[女人]。由与男人相应，或为男人所去故为女人。虽然此中女人也有能力解开爱结，但为显示主要的有情故说"人"，如说"天人师"。;
provided by EasyChat

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

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


我来帮您翻译这段巴利文：
但在义释中，为显示"人"是不分别的补特伽罗同义语，故说"人即有情"。"有慧"即与异熟慧俱行故为有慧。因为由此[慧]从开始以相续而多分运作，此有情特别值得称为"有慧"。因为异熟慧也以相续殊胜而成为修所成慧的近依，无因二因者则无此。也可以依称为正知的作种种事业的慧而说"有慧"。但在义释中因以"聪明"字摄取摄护慧，故此中唯依异熟慧而说义。"业生三因结生慧"即业生的三因结生中的慧，如是"三因"字应与"结生"字相连，不与"慧"字相连。因为没有三因慧。从结生开始运作的慧称为"结生中的慧"，因为以彼为根本，不仅是在结生刹那运作的。
由于思惟、观察所缘故为心，即定。因为它有殊胜的观察作用。因为寻等离开定不能成就彼义，但定即使离开彼等也能成就。由使[定]达到熟练强有力的状态而积集[诸]缘，如是积集相续故也为心，即定。由初禅等的心差别，由神通等的心作用，即使不依他教[定]也可得心的同义语。但在义释中因心字在识中确立，故说"此中以心为首而指定"。如实以种种行相而了知故为慧。它虽然依善等差别而有多种，但因说"修习"故此中意指应修习的，为显示此故说"观"。"修习"应各别结合为"修习心和修习慧"。此二者是世间的还是出世间的？应视为出世间的，因为是最上的说示。因为修习它时在圣道刹那以断除方式解开爱结而说，不是世间的。但以无间性在此也摄取世间的，因为离开世间止观就没有它。因为对止行者没有具近行、安止差别的定，对[观行者]没有刹那定，对两者没有三解脱门就绝不可能证得出世间。因此说"修习定与观"。其中当意指世间止观时，此"修习"是说明修习作用的因缘，义为以修习为因。因为解结作用以彼修习为因。当意指出世间时，则仅是现在修习的说明。因为二种修习与解开爱结同时。


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


我来帮您翻译这段巴利文：
"热忱明智"这是称述如前所说修习的助益法。因为对于修习业处者，精进、念、正知这三法多有助益。因为业处被精进支持、被念和正知守护就不退失，并带来更上殊胜。由住立成就而有信成就，因为戒以信为近依，也有精进等成就。因为对于不信可信事的人不可能有如前所说的精进等，定也如是。如何由因缘性而以精进等有信成就，如是由果性而以彼等有定成就。因为在精进等成就时定必定成就，因为不定者无彼等。如何此中有念成就？由取"明智"。因为达到锐利、明晰状态的念称为"明智"。如说："具足最上念明智。"但在义释中显示"明智即慧"的义。由取彼也已摄取念。因为没有离念的慧。其他人则说因以"有慧"已摄取摄护慧，故"明智"一词义为"具念"。
虽然热炼是断烦恼，正见等也有此[义]。但如"热炼"字，"热忱"字在精进中确立，故说"热忱即有精进"。或者在断对治时以相应法奋发运作的精进，特别有彼热炼性，故唯精进如是称，不是其他法。"热忱"中的"忱"字表示赞叹或殊胜。"有精进"中的"有"字也应知同义。由此说具足正勤。因此说"以热炼、烧恼烦恼义"。此中以"热炼"说发勤界，因为是最初发起精进，以"烧恼"说精进、努力界，因为是从对治完全出离和渐次证得殊胜。明智，即灭尽对治，或从彼守护自己故为明智，即正知。从事于业处的守护故为摄护。


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



我来帮您翻译这段巴利文：
以利益正知等分别引导前进等一切事业故为一切事业引导。或者业处的修习、询问、开始修习、作意方法，及其中恭敬作、持续作、适宜作、善巧相、舍自我、中间不退缩、令诸根平等、令精进平等、运用精进平等等一切事业的引导故为一切事业引导。"比丘"见畏，以共同说明比丘相而显示仅以行道为比丘性，非以乞食、穿坏衣等为[比丘性]。如是包摄已作事业的沙弥等和已行道的未出家者。但此中应知义依能行道。或者破坏恶不善法故为比丘。
"彼解开此"即前面所说"住立于戒、有慧、热忱、明智、修习心与慧的人、比丘解开此爱结"的连结。现在为以竹丛解开作譬喻而显示彼解开，以"以此戒"等回顾偈中所说戒等法。其中因为摄取瑜伽行者相续中异时、杂种的戒等法，故取其一分而说"具足六法"。因为此六法不能在一相续一刹那中得。又因以补特伽罗为根本而说偈，故唯以补特伽罗为根本而显示譬喻说"譬如有人"等。其中"善磨"即极善磨，义为极锐利。刀在磨石上磨得更锐利，以臂力举起它，说譬喻时含摄此两义，故显示譬喻义时说"在定石上善磨...以慧手举起"。因为以定功德[成就]慧的锐利性。因此世尊说："入定者如实了知。"精进是它的支持因为提举。"能解开"即能够解开。因为在出起道观时，瑜伽行者称为能解开爱结。此中解开即以断除方式断，故说"断除、破坏"。应受供养故为应供，最上且应供故为最上应供，或最上供养为最上供养，应受彼故为最上应供。

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

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

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

我来帮您翻译这段巴利文：
5."此中"即在彼偈中。"此"即称为"人"和"比丘"的瑜伽行者。又"此中"即在彼慧中。"彼"即比丘的。这是作者的属格，义为"由此"。无须作特殊修习，因为无三因结生慧。因此说"仅由前业力彼已成就彼[慧]"。"由彼"即由瑜伽者。以修习中常恒精进性而持续作。"以慧"即以如前所说称为明智的慧。凡有所作，一切唯以正知而作为习性，或在彼中有正知作，或作、生起正知即无痴故为正知作者，由彼正知作者。"此中"即在此偈中。因为精进在成就戒等中为彼等支分，不另外取彼而说"以戒定慧为首"。
说"显示清净道"为不分别说示的总义后，为再以分别显示彼而说"至此"等。其中"至此"即以此许多说示。"学"以应学义为学。此中学应知为习行。由以戒等法作防护等方式习行故称为学习彼等。"教"即行道教。"近依"为强力因。"远离"为不接近。"亲近"为修习。"对治"为能断对治。虽然在偈中说"于戒"为一般，非"于增上戒"。但意指彼为解开爱结的住立，故说"以戒显示增上戒学"。因为趣向有的戒仅是戒，趣向无有的戒是增上戒学。因为一般显示住立于殊胜。此理于其余诸学也如是。
"以戒"即以作为增上戒学的戒。因为彼以不共他性而显示教法的初善，不仅是制约等。因此说"戒极清净"和"不作一切恶"。"善"即道善。或"善"即无过。由此也成就摄取圣果法。"不作一切恶"即不作、不犯一切有过。由此摄取行、止差别的一切戒。因为不作应作也是有过。"由初说"即在偈中说定慧的初头说。它是初因为是更上人法的根本。或初等的说为初说。以"初"字此中[摄取]"戒定慧及无上解脱"等;;

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

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

我来帮您翻译这段巴利文：
应知摄取"戒定慧及无上解脱"等。因戒清净而远离后悔等因，故带来无后悔等功德。"带来无后悔等功德"不仅显示戒的善性，也应知显示初性。如是在经中说无后悔等以解脱智为终的次第因缘性。"以定"即以作为增上心学的定。
在摄取全部教法而运作的偈中，以初句摄取最初应行的戒，以第三句摄取最后应行的慧，故中间应行的定由余摄法以第二句摄取，因此说"由'善的成就'等说故定在教法中间"，不是因善字为定的同义语。因为有前世近依而以具足定等八支的发愿性而带来神通等功德，证得最上道慧时所为出家的目的即已完成，故慧为教法的终。因此世尊说："诸比丘，此梵行以信为主，以慧为最上，以解脱为实质而学习功德。"自心为己心，以完全断除己心的烦恼而清净为己心清净。如是在慧的作用达到顶点时无须更多作为，故应知教法以慧为最上。带来如如性，即如何于可意、得等中无贪着，即如何于不可意、失等中无嗔恚。或者由此如何于未到现前的可意不可意，即如何于已到现前的[可意不可意]故为如如。彼性为如如性，因带来彼。"被风"即以风为因。"不动"即不动摇。"不震"即不颤动，意为何况动摇。
"如是"即如戒等显示增上戒学等，如是[显示]三明等的近依，"如是"字义为总结它们的显示方式。因为戒在清净时以念正知力和业所作智力而从杂染垢清净且趋圆满，故戒成就时以近依具足性而显现念力和智力，应知它为三明的近依，因为成就同分因。因为以念明智而成就宿住明，以正知于一切事业善见作的熟习而随顺死生智故成就第二明，以无违犯故由断杂染而有以趣向出离为近依而意乐清净故成就第三明。未先成就定慧的圆满而戒为漏尽智的近依应由纯观阿罗汉显示。因为戒如定慧非神通、无碍解的同分因，故说"非彼以上"。"入定者如实了知";;

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

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

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

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


我来帮您翻译这段巴利文：
因说"入定者如实了知"故定成就为六神通的近依。如慧非无碍解的同分因，定也非[无碍解的同分因]，故说"非彼以上"。因说"由瑜伽生广慧"故由先前瑜伽，以及由依止师、国土、语言善巧、听闻、询问等而熏修的慧成就为无碍解差别的近依，独觉菩提、正等菩提也依慧成就，因为慧无不能证得的殊胜，而它为无碍解差别的必然因，不如前说"非彼以上"而说"非由其他因"。
此中因说"依止戒成就"，故若人未成就作为定显现的一切六神通，依最上限定则无定成就。虽然明是神通的一部分，但取由戒成就而来的三明。如由慧成就而来的四无碍解对具近依者由道而成就，因为在道刹那才能证得它们，如是由戒成就而来的三明和由定成就而来的六神通对具近依者由道而成就，应知由证道而证得它们。因为这些圣者的这些殊胜证得如同独觉、正等觉的独觉菩提、正等菩提证得。在律、经、论中正行为三明等的近依性也应以如前所说方法了知。
因具戒者无行欲，故说以戒远离第一边。因为大多数有情由于欲而以杀生等方式成为不净加行。得禅乐者身疲劳完全不可能，故说以定远离第二边，因为身遍满禅所生殊胜色。"以慧"即以道慧。因为依最上说示，唯一向圣道称为中道行。即使如此，也应依世间慧显示远离二边。
戒令具足者唯生欲善趣，故为从四恶趣解脱的因，因此说"以戒显示超越恶趣的方法"。因为离杀生等不会带来恶趣的损恼。定令具足者唯生广大地，以脱离一切欲有，故说"以定显示超越欲界的方法"。因为禅那除遣欲界业的助力欲贪等，不会带来欲界的损恼。此中不应说示近行定，因为意指安止定。也无法说"应以定超越唯以戒应超越的恶趣有"。超越善趣有者何况超越恶趣。"超越一切有的方法"即超越欲有等九有的方法，以戒定所超越的诸有并非真正超越，因为因未断。但以慧善断故它们确实超越。


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

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

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

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

Vuttaṃ hetaṃ bhagavatā (a. ni. 

我来帮您翻译这段巴利文：
"以彼分断"即如灯光[驱除]黑暗，以彼彼功德支分断彼彼不善支分，由依止福业事。"以定以镇伏断"即以近行、安止差别的定，以阻止活动，如以壶击水面的水藻，断彼彼盖等法。"以慧"即以圣道慧。"以断绝断"即因修习四圣道，对有彼彼道者在自相续中，如说"为断诸见"等所说的集类烦恼群，以称为永不活动的断绝方式。
"烦恼的违犯对治"即对染污法或业垢，于身语门的违犯、过失的对治以戒显示，因为戒本性为不违犯。以给予机会而在心中超越善的活动而生起为缠。定镇伏彼，故说"以定显示缠的对治"，因为定是缠的断者。因未断而在相续中随后而眠故为随眠，应知它们是得到适当因缘时能生起的有力欲贪等七烦恼。它们由圣道慧完全断除，故说"以慧显示随眠的对治"。
身恶行等为恶行，或被烦恼污染的行为为恶行，即于生起处，彼相续染污、损害、热恼故为染污，它的清净以戒以彼分方式断，因为戒是违犯的对治。渴爱染污的清净以镇伏方式断，因为定是缠的对治，也因为与渴爱直接相违。见染污的清净以断绝方式断，因为慧是随眠的对治，也因为如实通达的慧与非如实执取的诸见直接相违。
"因"即近依缘。"于戒圆满行者"即因为是道梵行的初始，对初梵行者不违犯称为波罗夷、僧残的大戒学处，对轻微罪一发生即速疾出离，于诸戒应作之事圆满具足故为于戒圆满行者。"如是一来者"以"如是"字总结"于戒圆满行者"。因为这两种圣者对定的障碍欲贪、瞋恚，对慧的障碍覆蔽谛理的痴未完全除去，虽修习定慧，但于定慧应作之事仅适量部分作，故于定慧适量行者称为"于戒圆满行者"。但不还者因断绝欲贪、瞋恚故为于定圆满行者。阿罗汉因完全善除痴故为于慧圆满行者。
因为世尊如是说[引用未完];

3.87) –

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

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

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

1. Sīlaniddesavaṇṇanā

Sīlasarūpādikathāvaṇṇanā



我来帮您翻译这段巴利文：
世尊如是说："诸比丘，此处比丘于戒圆满行，于定适量行，于慧适量行。他对那些轻微学处，或犯或出。何因缘？诸比丘，此中我不说不能[证果]。对那些初梵行、适合梵行的学处，于彼坚固戒、住立戒，受持而学习学处。他因三结尽而成为预流，不堕法，决定趣向正觉。诸比丘，此处比丘于戒...乃至...他因三结尽，贪瞋痴薄而成为一来，唯一次来此世而作苦边。诸比丘，此处比丘于戒圆满行，于定圆满行，于慧适量行。他对那些...乃至...学习学处。他因五下分...乃至...从彼世不还法。诸比丘，此处比丘于戒圆满行，于定圆满行，于慧圆满行。他对那些轻微...乃至...学习学处。他因漏尽...乃至...具足而住。"
问"如何"后分别学等，为总结所说义而说"如是"等。其中"其他"即三远离、三善根、三解脱门、三根等，以及学三等的其他德三。"如是"即如此处以戒等显示学三等相似者。
因此中意指依止出离的戒，故以戒显示身远离，以定[显示]心远离，以慧[显示]依远离。如是以戒显示无瞋善根，因为戒以忍耐为主，本性为不害他。以定[显示]无贪善根，因为定与贪相对，以无贪为主。以慧则[显示]无痴。以戒显示无相解脱门。因为依止以无瞋为主的戒成就，见瞋过患者容易成就无常观，无常观即无相解脱门。以定[显示]无愿解脱门。以慧[显示]空解脱门。因为依止以无贪为主的出离欲的定成就，见欲过患者容易成就苦观，苦观即无愿解脱门。依止慧成就容易成就无我观，无我观即空解脱门。如是以戒显示未知当知根。因为它是于戒圆满行的第八者的根。以定[显示]已知根。因为它是达到顶点的于定圆满行的不还者和住最上道者的根。以慧显示具知根。因为由它生起故阿罗汉为于慧圆满行者。以此理趣应以戒等显示其他如是德三。
戒论释注
戒自性等论注释

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

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


我来帮您翻译这段巴利文：
6."如是"即以所说方式。"摄取多种功德"即摄取增上戒学等和其他多种功德。"以戒定慧为门"即不如"一切行无常"等中仅以观等为门略说，而以戒定慧为门说示，或因三十七菩提分法摄入清净道，故以戒定慧为门、为首而说示。由此应知显示其余菩提分法以自性、资助摄入戒定慧中。因未显示自性差别等故仅极略说示。"不足"即不充分、不能够。"一切"即不喜极略极详者，或者需要广说者。因为略说仅对喜简略者和利根者有益，非其他者。"此"即此清净道。由问义为问，作用、作为、业为问业，即发问。
"何为戒"为自性问。"以何义为戒"即以何义说为戒，"戒"字依何所诠而转义。"此戒如何由自性、作用、现起相、近因而知"故说"什么是它的相、味、现起、足处"。因为行道唯在见功德故说"有何功德"。"几种"为差别问。因为有差别者的自性显示唯由显示差别门故。清净为遍净。它是从染污垢的解脱。欲求彼者因为需要方便善巧，如[需知]非方便善巧，应知染污，故说"什么是它的染污"。


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

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


我来帮您翻译这段巴利文：
"此中"即于彼，或于彼问业。"回答"即开显。因为所问义未显示故隐藏如握于拳中。彼的开显为回答，因为使成明显。"由杀生等"中，"生"依世俗为有情，胜义为命根。它自然有堕落性质，于中间极度使堕为极杀，即不许缓慢堕而使速堕之义，或超越以刀等制伏而使堕为极杀，即杀生。"等"字摄取不与取等。由彼等杀生等恶戒业。"离"即以受持离、得遇离而远离。"行履"即行近师职等职。"诸法如思等"，为显示略说义以圣典方式分别而说"因为说"等。其中"思"即思，与自己相应诸法一起于所缘决定之义。因为相应诸法随顺思而于所缘转起。思虽通于善等三类，但此中意指戒思，故应知为"善"。依心而有为心所，即与心相应义。虽思也是心所，因别取"思为戒"，故应以牛随牛法见除彼以外的离、无贪等心所为戒。防护为防。如诸不善法不入于心，如是遮蔽。不违犯即违犯的对治，以不违犯方式转起的心心所。其中"思名为戒"等为前说经文的开显。"离者的思"说与离相应的主要思。"圆满者的思"即推动行履。"离者的离"取离的主要性而说。
此中当"诸比丘，身思三种是善身业"等语言，成为杀生等的对治、以彼离殊胜的思如是转起时为主要而成就离杀生等，则与彼相应的离、无贪等或属于思分，或不论及，为关联此义而说思戒。但当从杀生等退缩者以从彼离的行相转起的以思殊胜的离、无贪等于彼彼为主要而成就作用时，则与彼相应的思或属于离等分，或不论及，为关联此义而说心所戒。


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

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

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



我来帮您翻译这段巴利文：
现在为以经中所来方式依善业道分别显示思和心所戒而说"又"等。"断"即以受持方式"从今以后我不作"而对已遇事也不行作而断。"七业道思"即断杀生等的成就者，依次第七种善业道思。因以贪等而作邪淫等，彼的断者为无贪等戒，故说"名为心所戒无贪...乃至...正见法"。因为如以贪瞋而作邪行杀生等，如是也以邪见为见子面等而作彼等。彼等的断者为无贪等。别解脱防护为属于律的行止分别学处戒。念防护为护意为第六的诸根,它即如是转起的念。知防护为慧。忍防护为忍受,它即如是转起以无瞋为主的诸蕴,或仅无瞋。精进防护为以驱除欲寻等方式转起的精进。于别解脱防护、念防护等应说者,后当明显。
"流"即贪、见、无明、恶行、余烦恼流。说"我说诸流的防护"后说"以慧彼等被盖"语,了知诸流的防护、遮盖、断绝为智。
考虑此义而以彼智如理思惟而受用资具。彼受用资具也因为是智自性故摄入此处的知防护。忍受故为忍者。"已生"即于彼彼所缘生、已生。"欲寻"即与欲相应的寻。"不忍受"即令心升起而不使住于内。"活命遍净"即舍离佛所呵责的邪命,以无过寻求资具而成就的活命遍净戒也摄入此处的精进防护,因为以精进成就。此中如智因防止贪等流转起而以遮盖义防护故为防护,因为对后转起功德作持等故以持义为戒,如是忍因以忍受防止以不忍受而生起的烦恼而防护故为防护,因为对以忍耐为因而生起的功德作持等故以持义为戒,精进因以驱除应驱除的恶法而防护故为防护,因为对以驱除为因而生起的功德作持等故以持义为戒,应知如是。如别解脱戒等以不令彼彼恶法转起而防护、遮盖,依彼为防护,如是未受持戒者对已来事的离也[为防护],故说"应知未受持者...乃至...为防护戒"。以彼不违犯为不违犯。如是转起的善心生起。

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

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

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

我来帮您翻译这段巴利文：
7.在其余诸问中。"等持"即安立。因为以恶戒方式转起的身业等,于现在、未来带来不利与苦,不正立故名为不安立、散乱、扩散,但以善戒方式转起则与此相反而名为安立、不散乱、不扩散,如垂目、不动手等。故说"身业等以善戒方式不散乱义"。由此区别于定作用的持。因为彼的等持是相应法不散乱的因。此为身业等的安立、摄护。支持即建立、根本性。如是说它为初行等。由此区别于地界作用的持。因为它以持养俱生色法方式转起。但此以无过法的根本建立性。故说"诸善法"等。其中善法即有前分的广大无上诸法。其他诸师[说]。"头义"即如头断时全身灭,如是戒破时一切功德身灭。故它的最上分义为戒义。或应说"头、首",依词源法说为"戒"为意趣。"清凉义"即息灭热恼义。由此显示省略t音依词源法说为"戒"。因为此以加行成就而作一切烦恼热恼的息灭。"如是等"以等字应见摄取:由此,不善[法]已存在则不入故为戒;或由此,一切恶行已摧毁活力故为戒;或一切善法应入的堂故为戒,如是等。
8."以持义为戒"虽先以语义解释显示,但唯是性义,故说"持是它的相"。因为对于彼思等差别的无余摄取,无彼以外能说为相的其他义。岂非有摄取多差别的共相,非别相?考虑此质问而说"如已分别多种的色的可见性"。
因为如以青等分别为多种的色处,可见性是别相,因为不共其他法。不如无常性等或变坏性为共相,此中也应如是见。何为此可见性?即为眼识所见性、境性。虽然它与色处无异,但为区别色处于其他法,如作其他而说"有见"。因为于法自性共相合一的诸法中,作差异的自性适合如作他而假说。如是才有义的差别了知。或于"有见"中,有字如"有喜贪"等
-------------------------
 我来 译这段关于戒的巴利语论文：

"7. 关于其余问题。'定立'即安立。因为以恶戒方式进行的身业等，现在和未来都会带来不利与痛苦，不能正确安立，称为不安立、散乱、放逸。而以善戒方式进行的则相反，称为安立、不散乱、不放逸，如垂视、不摆动手臂等。因此说'以善戒方式身业等不散乱的意思'。由此区别戒与定的作用。定的作用是使相应法不散乱，而这是身业等的安立、约束。

'支撑'即建立、作为根本。因此说它是初行等。由此区别戒与地界的作用。地界是以支持俱生色法的方式运作，而这是作为无过失法的根本建立。因此说'对善法'等。其中，善法是指具有前分的广大出世间法。

其他论师说：'头首义'是指如同头被砍断则全身毁坏，戒若破坏则一切功德身都毁坏。因此它具有最上分的戒义。或说应说'siro sisa'(头)，依词源法说为'sīla'(戒)的意思。'清凉义'是息灭热恼义。由此示意通过省略't'音，依词源法说为'sīla'。因为这由实践成就能息灭一切烦恼热恼。

'如是等'：以'等'字包含：因为不善[法]在此存在时变得不活跃为戒，或由此摧毁一切恶行的精进为戒，或为一切善法可入之处为戒等义。

8. '以戒性为戒'虽已前以词义解释说明，但仍是本质义，故说'戒性是它的特相'。因为除了它本身的意志等差别外，没有其他能完全包含它的义可说为特相。若问：岂不应有包含多种差别的共相，而非别相？考虑到这质问而说'如多种色的可见性'。

如同虽有蓝等多种差别的色处，可见性是它的特相，因为不共其他法。不像无常性等是共相，或坏灭性是共相，这里也应如此理解。什么是可见性？即是眼识所缘性。虽与色处不异，但为了区别色处与其他法，说'与见俱为有见'好像是别的。因为在以法性而同一的诸法中，若有造成差异的自性，适合当作别的来表述。如此才能理解特殊的意思。或者在'与见俱'中，'与'字表示彼性，如'与喜贪俱'"。



2.30).

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

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

Sīlānisaṃsakathāvaṇṇanā

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

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

我来帮您翻译这段巴利文：
2.30
"恶戒破坏味"即对身不防护等差别的恶戒有破坏作用。"无过味"即以无可责性而成就可赞性，或以与过相对而成就。"在相等中"即在说相、味等中，作用或成就称为味，非处味等味为意趣。有些人说"唯作用"的限定为显示它比其他味强，那是他们的意见而已，因为意指唯作用或唯成就为味的义。
"净现起"即以身等清净性而现起。"被取性"即应被取性。由此说以现起行相义为现起，以果义则为无悔现起或定现起。因为戒于现在使无悔现起，于后使定现起。应见此中不取此功德果，因为将在功德说中说。有些人说因为不欲果故此中不取，那不适当，因为果有多种，也因为分别世间等戒。如是将说"依所依非所依"等。如地界以业等为远因，余三界为近因，如布以织工、梭、尺等为远因，线为近因，如是显示戒以闻正法等为远因，惭愧为近因，故说"惭愧"等。"因为惭愧"等是证成它为近因。其中应知以受持方式生起，以不违犯方式住。
戒功德论注释
9."无悔等"中，与悔相对的善心生起为无悔。应知它特别以"我得利，我善得，我的戒极清净"如是观察自己的戒而转起。"等"字摄取喜、财富圆满、名声等。"无悔义"即无悔目的。"善"即无过。"无悔功德"即无悔利益。由此显示无悔名为戒的利益而已，如已长成树的影、花。但由此应生起别的定等功德。
"具戒者的戒圆满"即以清净圆满成就戒故具戒，即由彼戒圆满。"不放逸因"即不放逸原因。"财聚"即财群。"善名声上升"即"如是具戒，如是善法"美好赞叹声升起、遍布世间。"无畏"即不见自己有可责、可诽谤而离怯、无惧。"不卑"即不羞耻。"不迷"即不以"我未作善"等;

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

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

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

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

Sīlappabhedakathāvaṇṇanā



我来帮您翻译这段巴利文：
3.248) 因无悔,及善业等现起故,不迷惑而以清净心命终。"身坏"即舍离执取蕴,命根断绝。"死后"即死亡之后。"善趣"即妙趣。由此摄取人趣。"天界"即天趣。因为它以色等境界极胜故名天界,于此显现殊胜福果故名世间。
"若欲"即若想要。"成为可爱"即应可爱,应以爱眼所见,可爱意。"可意"即增长同梵行者心,或为彼等心所得,应以慈心遍满。"尊重"即应尊重处如石盖。"可敬"即"此尊者确实知所应知,见所应见"而应敬仰。"于诸戒中应圆满行"即于四遍净戒中应圆满行,应以圆满行相具足而无缺。"等方式"以此摄取"内心寂止专注、不舍禅修、具足观慧、增长空闲处"等戒赞经中的十七种戒功德。
现在不仅这些无悔等,而且还有其他许多戒功德,为显示彼等而开始"又"等。其中"教"即此能生一切世间出世间功德的师教。无戒则善行族子无所立足,如是大威力的戒,谁能说其功德的限量、边际?意即谁能说。由此显示一切世间出世间功德唯以戒为根本,更进而以净垢、息热、放净香、为得天界涅槃方便、成就庄严、除怖、生名誉喜等,无有如戒能给众生带来利益安乐,而说"非恒河"等偈。
其中"萨罗布"为一河,世间称为"萨罗布"。"下流阿基罗瓦底"即名为"阿基罗瓦底"的河,"或"字处处表不定义。由此摄取未说的瞿陀瓦利、旃陀婆伽等。应连接第一偈的"非",即恒河等诸河不能清净众生以活命义的垢,如戒水能清净的垢。"璎珞"即珍珠璎珞。"宝"即琉璃等宝。"圣"即清净。戒生起的名声香因可意性及遍满诸方而说为"戒香"。因为它逆风亦行。故世尊说:"善人香逆风行"。应知过患的力量名为对境过失,戒不令作彼故灭除过患的力量。
戒差别论注释

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

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

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

11.Vuttanayenāti ‘‘sīlanaṭṭhena sīla’’ntiādinā (visuddhi. 

我来帮您翻译这段巴利文：
10."几种"中，"种"字是部分的同义词，如"一种色摄"等中，或表示方式，即戒有几方式、几种差别之义。"以持相"即以名为持的自性。
以彼而行，趣向诸戒的圆满行为行持，行持即行止。以彼从所止而护持自己为止持。增上行为是增上行，与彼相应，或彼为目的故为增上行。初梵行为初梵行，即初梵行的。由彼离，或自离，或离为离，非离为不离。依止为所依，非所依为非所依。此有边际为有边，以时边际为时边，或所限定的时为此边际故为时边。命存活为此边际为命终边。以自因于世间相应，或于彼中显为世间。超越世间为出世间。
以因、以果低于中上，或缺乏彼等功德为下。以自因至主要性为上。存在于两者中间为中。从自主而来为自主。于余二语也是此理。为贪、见所执取破坏为执取。相对于彼为非执取。烦恼已寂为已寂。生于诸学，或为有学者所有为有学。因学事已完成而属于无学法为无学。否定彼二者为非有学非无学。亲近退，或有退分为退分。于其余也是此理。因少量故有边际，及有清净的戒为边际清净戒。因非少量故无边际，及有清净的戒为无边际清净戒。一切圆满，及有清净的戒为圆满清净戒。
11.如说方式即"以持义为戒"等（清净道[论]

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

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

我来帮您翻译这段巴利文：
1.7) 以前面所说的方式。"此应作"即圆满所制学处,即此增上行应作、应行,如是圆满所制的学处戒。因为圆满学处戒者即名为圆满、护持学处。或学即因应学、应行为学处。也应配合它的圆满。"此不应作"即不作所禁止,即不作此世尊所禁止的恶行而离。"彼等行于彼"即具足彼戒者行于彼戒,显示戒的所依性而显示是彼等转起处。故说"以诸戒圆满行而转起"。"所止"即此不应作而被禁止的不适宜。"护持"即以不作而护持。"由彼"即说止持戒。或师于此止,由此止为止,即学处。不违犯彼而由彼护持为止持。"以信精进成就"即应以信、发起精进成就。因为不信、懈怠者不圆满行履,唯信者于师所禁止的微细罪也见怖畏而受持学于学处,故说"以信成就止持"。
因摄属增上戒学故增胜行为增上行,故说"最上行"。增上行即增上行的,如律师等。

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

Viratisīlassa itarasīlena satipi sampayogādike asammissakatādassanatthaṃ ‘‘veramaṇimatta’’nti vuttaṃ.

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

Kālaparicchedaṃ katvāti ‘‘imañca rattiṃ, imañca diva’’ntiādinā (a. ni. 

我来帮您翻译这段巴利文：
8.11; 巴拉) 为意。增上行以最上说为道戒与果戒,缘彼、为彼、为彼义、为彼目的而制为增上行的。三种清净身业、四种语业、清净活命,此为活命八支。其中虽然正命因活命[而起]从七种恶行离为正命故也是七种,但以正命性共相而说彼为一。或从三种伪装事为依的邪命离合为一而说"活命清净"。因最胜行性故道即梵行为道梵行,彼的。已成为初分即已成就、已证得在初应修习性为已成为初分。虽然依说次第正见为初,但依行次第活命八支戒为初。"由彼圆满"即以增上行的成就、圆满而成就初梵行的。因为谁离轻微少过恶,彼将离重大过多患恶,无须再说。但经以相反方式显示此义。其中"法"即戒。因为它以持上功德殊胜义故说为法。
为显示离戒与其他戒虽有相应等而不混杂故说"唯离"。
"依所依非所依"中,首先为显示所得依而说"依"等。其中贪行者应依故贪即贪依。如是见依。因为见行者即使无贪但无见[亦]依见而转。"天"即说四大王、帝释、善夜等显著天。"某天"即不显著[天]。"依贪"即依于贪。有些人说"为贪所依",彼等与"二依"等相违。"以清净见"即"如是将有轮回清净"如是转起的见,意指出世间戒。"彼的"即唯出世间的资具、因,即向出离依义。
"作时限定"即以"此夜此日"等;

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

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

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



我来帮您翻译这段巴利文：
8.41) 等这样以时间作限定。为显示即使不作时限定而受持,中间未断以机会离而转起乃至命终也不成为命终边,故说"受持乃至命终如是转起"。
"以利、名、亲、肢体、性命"即以未生利、名生起方式,以已生[利、名]保护方式及增长方式,以亲、肢体、性命不坏方式。"彼将如何违犯"即谁对违犯心都不生起,彼将如何以身语违犯,此义即无。因为此"如何"字是否定。
如疮以所缘性流漏欲漏等漏,即使无相应性也与有漏俱为有漏。"三地法聚"即戒属彼,故说"有漏戒是世间"。"特殊有"即善趣有。"律"即律学,或其中所说学处。"喜"即弱喜。"如实智见"即见有因名色,或以彼为建立的弱观。"厌"即厌智。由彼说强观。"离"即道。"解脱"即阿罗汉果。"解脱智见"即省察。"论"即律论。"思择"即律思择。"近依"即如所说因次第称为近依。"出世间"即道果心相应的活命八支戒。其中道戒带来从有出离,及为省察智的地,但果戒唯为省察智的地。

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

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

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

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

‘‘Catūhiariyamaggehī’’tiādinā maggaphalapariyāpannaṃ sīlaṃ maggaphalasampayuttaṃ vuttaṃ. Samudāyesu pavattavohārā avayavesupi pavattantīti. Sesanti sabbaṃ lokiyasīlaṃ.


我来帮您翻译这段巴利文：
以下劣胜解故欲等也下劣。以殊胜胜解故殊胜。以彼二中间故中等。如业以造作方式有下等差别,如是欲等也以转起行相[方式]。应知彼等转起行相由胜解差别。"因欲名"即喜好名声称誉,或欲眷属。"依圣性"即以"如我这样的怎能作此"如是厌恶罪恶。"不染污"即不为自赞毁他及其他烦恼所染污。"为有享受"即为有圆满和享受圆满。"为自解脱而转起"即说声闻、辟支佛戒。"为一切众生解脱"即为一切众生从轮回束缚解脱。"波罗蜜戒"即大菩萨戒。即被悲悯与方便善巧摄受,缘大菩提而转起,达最上清净、减损、无分别处所时众生等的戒波罗蜜。
"不适合"即不相应。"自为重"即以自为重、为主,即惭增上。从自主生为自主。"世间为重"即以世间为重、为主,即愧增上。此法名为大威力、必定出离,而它唯以行持应供养。因此"我将以戒圆满供养它"如是欲供养法的伟大。
"被执取"即被以退失方式执著。因为贪见以"以此戒我将成天或某天,以此戒我将有轮回清净"如是转起的戒,执取它使其退失,因为使其不成为道的近依。"凡夫贤善"即在凡夫中贤善。因为他虽是凡夫而具足戒等善法。因镇伏、断除执取烦恼故不被彼执取为非执取。因镇伏、息灭彼彼烦恼热恼故为已寂。
"已作补救"即已依法以出罪忏悔作补救。如是彼戒即恢复原状。故说"彼清净"。应知"已作补救"亦摄"不再如是作"的决意。对"是否熊肉、猪肉"等事,或"是否波逸提、突吉罗"等罪,或"我是否违犯彼事、是否未违犯"等过失有疑者、入疑者。应依法以补救清净。疑即疑惑,于彼疑惑时,即疑生起义。应除疑即自己思择彼事或问律师除疑。无疑者若适当则应作,若不适当则应舍。故说"如是将安乐"。
以"以四圣道"等说道果摄属戒为道果相应。于聚集中的言说也转于支分中。"余"即一切世间戒。


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

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

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

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

我来帮您翻译这段巴利文：
自性喜即本性。乐戒为和蔼、乐共住。"以彼方便"即以表达自性义方式。为显示某些无记戒与此所指戒同摄,而不与不善相应,故说"其中不善"等。如是此处摄取有学三法,此处不引善三法为意。"唯如所说方式"即应知此戒以所说方式不取善三法而依下等三法等五种三法有三种。
13."若于此"即若于此。"违犯事"即于罪事违犯、过失。欲寻等九大寻为邪思惟。"如是"即如此。因为彼不亲近具戒者而亲近破戒者,由此随彼等见解,不见制罪中过失,多邪思惟,不护意为第六的诸根,戒必定成为退分,非住分,何况殊胜分等。"以戒圆满"即以四遍净戒圆满。"不为更上"即不为证得更上殊胜而精进。成为住分戒因不导向定。因为在已修定时决定戒的导向定性。"为定"即为以止方式定。"厌"即观。取"厌"为显示强观,因为唯此也成就戒的通达分性。
"彼等应护持学处"为关联,彼等则是不共制外的其他[学处]。"彼等"因期待"应护持"字而为作者属格,即由彼等比丘义。"若有精进"即有精进欲护持诸戒时。"十"即说沙弥应护持戒如陶师等。"八"即将不舞等及鬘等离合为一的除最后的八。
"不违犯"即不违犯五戒。"自然戒"即本性戒。因为北俱芦洲人的戒依生处决定。"限制行持"即于彼彼有过的不作成为限制,于彼彼族等由先人建立的行持。因为族、地、外道法意指"行戒"。其中族法即婆罗门等不饮酒等,地法即某些国土居民不杀生等,外道法即外道的禁制等。因为外道见以见网、爱网而行转,或网即妨碍圣律故说为"外道"。"自性具戒"(长部)

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

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

我来帮您翻译这段巴利文：
2.20) 此语故菩萨母的五学处戒完全圆满。而此达最上的,于菩萨父甚至仅心生起也不染污,说为"法性戒"。"具欲功德"即于欲分具味著、耽着欲味。"法性戒"即依法性因决定而来的戒。因为圆满戒波罗蜜达最上已入胎的大菩萨,以戒威力、功德威力,菩萨母自性达最上减损的戒。"大迦叶等"以等字摄取跋陀等。据说他们长久以来即是完全清净戒而来。故说"清净有情"。"于彼彼生"即于狮子王、水牛王等生。"前因戒"即前生已成就的因为此。应知此不以自然戒等受持而具不违犯相,摄机会离。
"世尊如是所说戒"为关联。"于此"即显示将说戒圆满者的人依止教,及否定其他教如是性。因为这样说:"诸比丘,于此有沙门...等...其他论师空无沙门"(长部2.214;中部1.139;增支部);

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

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

Pātimokkhasaṃvarasīlavaṇṇanā

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

我来帮您翻译这段巴利文：
4.241) "比丘"即显示彼戒的圆满补特伽罗。"防护别解脱律仪"即显示他在别解脱戒中安立。"住"即显示他具足与彼相应的住。"具足行处"即显示别解脱律仪和上应证功德的助法。"于微细罪见怖畏"即显示不退失于别解脱。"受持"即显示无余取学处。"学"即显示具足学。"于诸学处"即显示应学法。于此应说的将在后显明。
"彼"即安立于别解脱律仪戒的比丘。由彼显示何等根律仪戒为所欲。"以眼"即显示从何处彼律仪。"色"即显示于何处彼律仪。"见已不取相不取随相"即显示律仪的方法。"由此...等...随流"即显示律仪的对治及彼过患。"为防护而行"即显示应预先令念现起。"护眼根"即显示念现起即是眼根的守护。"于眼根入律仪"即显示如是念即是此中律仪。"依违犯"为关联。"六学处"即"为活命、因活命而称无有虚妄上人法"等所说的六种与波罗夷等相应的学处。以三种装束事等使人惊异为诳。举己或施者而说使其布施为诈。相谓引生资具的身语业,依彼相行或作相为相,彼性为相性。如香等为利而以诽谤等压榨他为榨,榨即压榨,彼性为压榨性。以大欲求以自得利而求他利为以利求利。"如是等"以等字摄取说称赞、谄媚等。以简择即观察而清净无染为择清净。由此受用四资具即四资具受用,如是转起的无过思。
别解脱律仪戒释
14."其中"即于彼等别解脱律仪等。"从始"即以"此比丘"等(分别论508;长部);

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

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

我来帮您翻译这段巴利文：
1.194) 从所说教法的开始。"抉择说"即于彼以除疑而引生抉择的说法。因第一义为共通,为显示不共出家专有的方便而说"或因着破碎衣等"。如是显示他具足别解脱律仪的适宜性。因为贫者被制伏者也有着破碎衣等性,为区别彼故说"以信出家",为显示适合行持故说"善男子"。因为或以行为善男子或以生为善男子能够行持。"学处戒"即依学处制定的行止差别戒。"彼"即不限定指示任何补特伽罗。"彼"即律藏摄属戒。"彼"即补特伽罗。"解脱"即因为是助伴因。地狱有为地狱。以等字摄取彼余一切轮回苦。"防护"即关闭身语门。由彼等被防护关闭,彼为律仪。又因彼是七罪聚的不违犯,为违犯对治,故说"此名为身语不违犯"。"防护别解脱律仪"即以别解脱律仪关闭身语门。因如是者趣向彼,具足彼,故说"义为趣向、具足"。
另一方式 - 因烦恼力强,作恶容易,作善难作,故多次堕恶趣性为堕者,即凡夫。或因无常于诸有等被业力抛掷如机械轮不住而流转故行性为堕者,或因死于彼彼有情众中堕自体性为堕者,即有情相续,或即心。解脱彼堕者出轮回苦为别解脱。因为以心解脱说有情"已解脱"。因说:"以心清净而清净"及"心无取著解脱诸漏"(大品28)。或以无明等因于轮回堕落、行、转起为堕者,因说:"无明覆盖、爱结系缚诸有情流转轮回"(相应部2.124)。彼堕者有情由此从贪等三杂染解脱为别解脱。如"黑颈"等当知复合语成立。或压迫、跌落、苦恼为堕者,即心。因说:"世间由心导引,由心牵引"(相应部1.62)。由此解脱彼堕者为别解脱,或由此堕入恶趣苦、轮回苦为堕者,即贪等杂染。因说:"爱生有情"(相应部1.55-57),"人以爱为伴"(如是语15,105;增支部4.9;大义释191;小义释跋罗延随诵偈释)等。从彼堕者解脱为别解脱。或于此堕为堕者,即六内外处。因说:"世间生于六,于六作亲近"(相应部);

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

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

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


我来帮您翻译这段巴利文：
1.70;经集171)。从彼称为六内外处的堕者解脱为别解脱。或有堕落败坏为堕者,即轮回。从彼解脱为别解脱。或因一切世间主性,世尊为法主说为"主"。由此解脱为脱,主的解脱因被彼制定为主脱,主脱即别解脱。或因为一切功德的根本以最上义为主,及以如所说义为脱为主脱,主脱即别解脱。如是说:"别解脱即此口,此为首"(大品135)等详说。
或pa为种种,ati为完全义不变词,故由种种方式完全解脱为别解脱。因为此戒自以彼分方式,具定具慧以镇伏方式,以断绝方式而完全解脱,使解脱为别解脱。或一一解脱为主脱,义为从彼彼违犯过各别解脱,主脱即别解脱。或解脱即涅槃,为彼解脱的映像为主脱。因为戒律仪如太阳的曙光升起,如涅槃的上升成为彼映像,随宜灭烦恼,主脱即别解脱。或趣向解脱,或面向解脱为主脱,主脱即别解脱,如是此中应知别解脱字义。"行"即转起自体。以"住"显示安立于别解脱律仪戒的比丘威仪住。"于圣典"即于禅分别圣典(分别论508等)。
其中虽为显示沙门行、沙门行处而说"具足行处",但如指示道路者说"舍左,取右"以应舍为先说应取,如或以连头浴除去汗垢污物者适合庄严以花香涂香等,如是已断恶法者适合与善法相应,故说"有行,有非行"二者后,为分别非行首先说"其中何为非行"等。其中"身违犯"即三种身恶行。"语违犯"即四种语恶行。"身语"即彼二者。


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

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


我来帮您翻译这段巴利文：
如是显示活命八戒的违犯。今为显示意的非行而说"一切恶戒为非行",于此显示某些说"此处某者以竹施"等。其中"竹施"即为生起资具而施竹。施钵等中也是此理。"竹"即对人有用的任何竹杖。"钵"即为香商等包香等用,或棕榈、椰子等叶。"花"即任何对人有用的。如是"果"。"浴粉"即暹罗树粉等沐浴粉。土也摄于此。"齿木"即任何清洁口用的齿擦。"谄媚"即置自己如奴在卑处,忍受他人粗语,以爱欲而奉承语。"如绿豆汤"即如绿豆汤性以真妄活命。因为如煮绿豆汤时多数豆煮熟,少数不熟,如是以真妄活命时多妄少真。"养育"即养育,养育他人子女。养育者的业为养育业,即养育性,此名为以装饰等养育良家子。为彼彼在家者于村间、地方间等携带信息为脚使。"任何"即以此等竹施等,或医师业、库官业、乞食返食业、僧团收入、塔庙收入建立等任何邪命活命业。"佛所呵责"即佛所诃责禁止。"邪命"即非正命。"此说非行"即此一切说为"非行"。行的说明应以所说对立方式了知。
行处说明中首先说非行处的原因也应如前所说方式了知。"行处"即为乞食等而应亲近处。不应处为非行处。"以妓女为行处"即妓女行处,义为以交友方式应亲近处。"妓女"即依色活命者,不应以交友方式亲近她们,因为障碍沙门性,即使清净意向也成为诃责因,故应建立念唯以布施方式亲近。"寡妇"说已死夫或远行夫者。"壮年女"即年长未嫁女,"黄门"即不男。因为他们烦恼炽盛、热恼未息、多说世间欲事语,故不应亲近。"比丘尼"即增上梵行者。如是比丘也。因为彼等互为异性事物,以交往方式亲近不久即成梵行障碍,故不应亲近。应以问病等方式作有念亲近。"酒家"即饮酒处。彼处不离醉者。不应以醉者等方式亲近彼处因为障碍梵行。"亲近住于诸王"等中,"王"即统治国者。王大臣即具足如王权的权位。"外道"即邪见外道游行者。"外道弟子"即于彼等具坚信施资具者。"以不随顺交往"即以对三学不随顺的相违交往而住,由此得梵行障碍或减损减少。


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

我来帮您翻译这段巴利文：
今为以另一方式显示非行处而说"或彼等"等。其中"无信"即缺乏对佛等的信。由此即"不净信",或因无业果信为无信。因无三宝净信为不净信。"骂詈粗恶"即以骂事而骂以及以示怖而恐吓。"不欲利"即不欲利而只欲不利。"不欲益"即不欲益而只欲无益。"不欲安"即不欲安而只欲不安。"不欲解脱"即不欲无畏解脱而只欲不解脱。"诸比丘"此中也摄沙弥。"诸比丘尼"此中[摄]式叉摩那、沙弥尼。因为此语显示对一切教法者不欲利等。"如是俗家"即如是刹帝利等俗家。"亲近"即依止而活。"交往"即前往。"奉事"即一再前往。"此说"即此等、王等、无信俗家等,对亲近彼等三种[处]为不应行处即非行处。此中等因依五欲功德为非行处。如说："诸比丘,何为比丘的非行处他境?即此五欲功德。"(相应部)

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

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

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

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


我来帮您翻译这段巴利文：
5.372) 王等因不适于沙门法,及因利养、恭敬、无厌转意、击打、见解损坏为因。无信俗家等因导致信减少、心恐怖为非行处。
行处说明中"不以妓女为行处"等应以所说对立方式了知。"如井"即如水井对比丘僧、比丘尼僧,如十字路口所掘莲池可随意入。"袈裟光明"即以比丘、比丘尼所著所披袈裟之光明一体照耀。"仙人风反风"即对入、出的比丘比丘尼称仙人,以袈裟风及屈伸等所生身风吹反,或已吹散罪恶。
今为依说明中所来方式显示行处而说"又"等。"此中"即于此别解脱戒说明中。"以此方式"即今将说的方法。"至僧中"即往僧集会。"无敬意"即不作敬意,义为不作恭敬。"推撞"即以身或衣擦触。"无敬意站前"为关联。"乃至站立"即如立于上似近处站立而说。"挥臂"即挥舞手臂。"无鞋者"为[对]无重[的]属格。"著鞋"即穿上鞋。"钻入长老比丘"即入诸长老比丘站处而至其更近处。"投薪"入火堆。"偏离"即从旁经过。"隐密"即自性覆蔽或以帘墙等覆盖。"不告"即不告知。"彼"即非行。
"又比丘"等一切为显示比丘的行而转起的注释语,非说明圣典。以信、戒、闻、舍等功德为因的尊重或作尊重为恭敬,具恭敬为有恭敬。于尊重处以恭敬、尊重等方式的恭顺为恭敬,具足恭顺行。具恭顺为有恭顺。以特胜惭有性、愧性而具足惭愧。以应学法圆满而善著衣善披衣。"端庄"即引生净信,此为此性相的具格。此后六语中也是此理。"行往"即以往行。"具威仪"即具足威仪。由此说其余威仪也端庄。"护根门"即于眼根等六门善设防护。"知量食"即于称为应食的四种资具,以寻求、领受、受用等方式一切知量。"修习醒寤"即于前夜后夜修习称为修习作意的醒寤,以常作性方式相续专注彼。"具足念正知"等为显示如所说行的资粮。其中"少欲"即无欲。"知足"即以随所得等方式以喜足而足。"恭敬作"即作恭敬。"多作尊重敬意"即于尊重处多作尊重。"此说行"即此有恭敬等因为应被爱利者所行为行。


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

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

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

‘‘Yathā thambhe nibandheyya, vacchaṃ damaṃ naro idha;

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

我来帮您翻译这段巴利文：
戒等功德的依止成为依止行处。以念称为心的守护即为守护行处。称为业处的心系缚处成为系缚行处。具足以少欲等十种向解脱倾向说的事成为功德者为具足十说事功德。由此即善好友为善友。彼相将在后来。"未闻"即经、应颂等。"听闻"即生起闻所成智。"清净所闻"即彼如所闻因不明晰而不清净,以一再询问等清净,使无纠缠无密丛。于此中对可疑处法,断疑而度疑。以正见端正业果、三宝而正见。由此以二种信具足而净心。或以清净如所闻法,把握彼处色无色法,把握有因名色而以破除七见曲而正见。以见法因缘、缘生性于三世度疑。此后以生灭智等增长观,入圣地而以证净于三宝净心。如是者以随学彼善友而不失信等功德,唯增长。故说"或彼"等。
"于村中"即此中于间间有家,或因此得名"村中"而入行乞村。于彼于家家乞食而行于路。"垂视"即下垂眼。多少为垂视而说"见如轭量"。"善摄"即摄制。如何于此名为善摄,为显示此而说"不看象"等。
"于此"即于此等念处。"心"即修习心。"系缚"即引导系缚。因说此：
"如于此柱系,
牛犊调御人;
如是系己心,
于念所缘坚。"(清净道论1.217;长部注2.374;中部注1.107;波罗夷注2.165;无碍解道注2.

1.163);

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

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

Indriyasaṃvarasīlavaṇṇanā



我来 助您翻译这段巴利文：
1.163);
为显示念处的系缚行处性而说"因说此"等。其中"自己父亲的境界"即自己父亲正等觉者所有,为彼所见所示的境界。
"微细量"即极微量。"不故意违犯学处不善心生等差别"即不故意违犯学处、不善心生等差别,如是应视"不故意"为学处的修饰语。以学处摄取于此包括威仪品等(小品356等)所来威仪等。因为彼等以应学义被欲为"学处"。如是在摄颂中未如波罗夷等作学处的限定。如是作"不故意违犯学处"而"不故意"摄取成立。因为在摄颂中所来七十五学处中无名为非想解脱,以不故意摄取于此也摄取不念、不知。有些人于此说以不故意违犯摄取无心犯,彼只是彼等意见,因为于重罪中某些也有无心性,因为此处意指应住立不作、应发露不作的一切轻罪。故说"彼等罪极少量、此岸量、轻、认为轻"等。以等字应见摄取为清净别解脱律仪不应违犯、不应犯。"见怖畏性"即以极微量罪如六千八百由旬高的须弥山般显示性,或以一切轻恶语如波罗夷般显示性。"任何"即根本制、随制、一切处制、部分制等差别任何应学、应行、应满的戒。"正受持"即正善恭敬及一切受持。此行处圆满是摄属别解脱戒还是不摄?摄属。若如是为何再说?为此诘问而说"于此"等。
根律仪戒释

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

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


我来帮您翻译这段巴利文：
15.根律仪戒为别解脱律仪戒的资粮,唯具彼才可欲,故说"彼住于别解脱律仪戒的比丘"。因为成就此时别解脱律仪戒即善护善守,如善设荆棘篱的谷物。"以因"即以不共因。因为以不共因说明果,如麦芽为鼓声。或以所依言说能依语,如床发声。"色"即色处。"以眼见色"此中若眼能见色,具其他识者也应能见,此无故。何故?因为眼无心。故说"眼不见色因为无心"。若识能见色,应能见墙等外因为无碍,此也无因为一切识无见。故说"心不见因为无眼"。其中如依眼识能见,非任何。彼不生于为墙等所遮处,在光有障处。但在无障处如水晶室等,即使遮也生。如是为识所住的眼能见,非任何,此为就识所住眼说"以眼见色"。
"门所缘相触"即门与所缘相触时,意为眼与色所缘现起。"以净依心"即以眼净所依、依彼转起的识,称为"眼识"。"见"即看。因为于依眼净的识中,光所助的色所缘以所依功德照明时,具彼之人说"见色"。此中照明为如实显示所缘,称为"现见取"。如成就箭射中靶时说以其资粮的弓射,如是以识见色成就时说以眼见色,此名为具资粮说。具资粮说即具资粮语,义为有见的因。或具资粮见的语为具资粮说。"故"即因为不能唯以眼或唯以识见色,故。


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

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


我来帮您翻译这段巴利文：
"女男相"此中依女人相续所取的形状,乳肉不明显、无须面、结发着衣、行步不明显等,一切因为是认知"女"的因而为女相。应以所说相反了知男相。"净相等"此中为贪生因的可意相为净相。以等字摄取嗔相等。彼应知为嗔生等因的不可意等相。虽然此中在圣典中只明显说贪忧,但也应摄取舍相,因为由不正观而生痴也是不防护。如是将说"失念或无知"。"舍相"此中为无知舍的事物所缘,彼应以不正观方式了知。如是略说贪嗔痴的因说为"净相等"。故说"成为烦恼事的相"。"住于仅见"即如"于见仅有见"经(优陀那10)所说方式,于色处以眼识及心路仅取即住,不更遍计净等相。"明显性"即作清楚性作明显性。因为对异性事物的手等支分遍计净等者,彼处再再生起的烦恼成为明显,故彼等名为随相。彼等因为如是如是安置的界所造色的安置相。因为离此第一义中无所谓手等。故说"不取手足等相"。取何?而说"唯取彼处的界"。唯取彼身体存在的发毛等界所造,如实取。显示彼处不净相取的例证而引"住住制底山"等大帝须长老事。
其中"善庄严装饰"即善好庄严及装饰。以装饰品等外饰为庄严。说身体以涂抹等方式修饰为装饰,但以装饰品、衣饰等庄饰为装饰。填补不足处为庄严。"心颠倒"即以贪而心颠倒。"看"即长老以业处作意而行,因为声是前分作意的刺而随笑声"此何?"而看。"不净想"即骨想。因为长老当时修习骨业处。"证阿罗汉"即长老因见她笑时的牙骨,因前分修习善修故得似相及殊胜近行定,如是住即证得初禅,以彼为基增长观而以道次第证尽漏。"忆念前想"即忆念注意前时如所开始时时修习的骨业处。"随路"即随道她的足迹。因为长老修习纯熟故由见牙骨即现其全身为骨聚。不认知彼为"女"或"男"。故说"不知是否女人行于大路"。


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

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

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

我来帮您翻译这段巴利文：
说"由于眼根不防护的因"后又说"为以念门闭彼眼根",非不防护。显示此即显示眼根不防护的因贪等随流,为不防护眼根的因而转起。因为眼门的贪等随流如彼门识,眼根为主要因。眼根不防护时彼等随流,故说彼不防护为不防护眼根所因。"由于此"即因为此眼根的意思。何种因?不防护,何不防护?因眼根不防护而贪等随流,为彼防护,此是此处关联。
"速行刹那若恶戒"等为不再说故于此说一切,应于六门随所适了知。因为五门中无称为身语恶行的恶戒,故恶戒不防护依意门,其余不防护依六门相应。因为失念等为念对治不善法等,可能于五门生起,但不能生起身语违越的恶戒,因为五门速行不生表。此中恶戒等五不防护以对治戒防护等五防护而说。"彼在时"即彼不防护在时。
"如何"即速行生起的不防护如何说为"眼根不防护",此为何示例的意思。以"如"等如城门不防护时与彼相关的房等不防护,如是速行不防护时与彼相关的门等不防护,如是只示于此不防护他不防护的共性,非前后共性或内外共性。或有门、有分等再生速行说如外而如城门,其他如城内房等。因为以因性前生的速行时虽无有分等如眼等,以果生而为有。因为不只说"正存在"为"有"。"如外"即虽第一义速行无外性,其他无内性,如"诸比丘,此心光明,但为客随烦恼所染"等(增支部

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

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

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

Ājīvapārisuddhisīlavaṇṇanā



我来帮您翻译这段巴利文：
1.49)语中,因有时有时生起的速行为客性,与彼相反性的其他为内性,以一方式而说。或速行不防护生起时,此后门、有分等成为不防护因。因为不防护生起时,显现为门、有分等的因。说如城门的速行入后,恶戒等贼于门、有分等盗取、破坏善品。因为于何门不防护生起,彼即断绝彼处门等的防护所依而转起。应见门、有分等与速行关联为摄属一相续。
此中眼门色所缘现起时,以决定等方式善不善速行七次生起入有分,随顺彼的意门速行于彼同所缘七次生起入有分,再于彼同门依彼同所缘以"女人男人"等确定而以净信贪等方式七次速行。为显示如是转起的速行而说"速行恶戒等生起时,彼不防护时门也不防护"等。
于彼速行。"于戒等"即于戒防护、念防护、智防护、忍防护、精进防护生起。因为如先不建立念防护者恶戒等生起,如是应知先建立念防护者戒等生起。于声等也应如适了知相随相。因为以耳识闻声而不取"女声"或"男声"或可意不可意等成为烦恼事的相,唯住于闻。不取歌声等因为烦恼再再显示而得"随相"言说,以缓急等方式确定、以六音等差别差别的相。如是于香等也应如适说。于意门则转有分为意门,彼门法所缘现起时,以彼速行意了知了解等方式相应。有烦恼随此为烦恼随,即彼取相等,以离彼为相为离烦恼随取相等为相。以等字摄取随相。
活命遍净戒释

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

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



我来帮您翻译这段巴利文：
16"说"即于此前以总说方式所说。如是做"因活命而制定的六学处"的词句提起,为依圣典显示彼等而开始"彼等"等。其中"彼等如是制定的六学处"为关联。"因活命"即为活命,以"如是我不疲于资具而活命"的意向。"活命原因"为彼同义语。"恶欲"即具足以恶的无德赞叹欲。"为欲所害"即为欲所害所恼或所制。"无有"即不存在。"虚妄"即未生。因为未生故彼无有,后为前的因说。"上人法"即上人最胜人之法,或超过人法之上最胜。"自称"即高举而说。因为戒为比丘寿命,彼于如是说同时即消失。故说"犯波罗夷"即彼有称为波罗夷的罪,或犯称为波罗夷的违越的意思。"从事媒介"即陷入周旋性,意为告知女人男意或男人女意。"依此六学处的违越"的关联已如前显示。
"诳惑"等即如前所举圣典的词句提起。"此圣典"即此分别论(分别861)所来的解释圣典。

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

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

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

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


我来帮您翻译这段巴利文：
17.获得衣等资具为利。彼等以恭敬、尊重而给与为供养。广大名闻为声誉。彼利与供养及声誉。"依"此中意指渴爱依,故说"欲求"。"欲显无德"即欲赞显无有、不存在于自己的信等德。恶欲性以显无德为相,及以受取无量为相。"为欲所害"即为恶欲而离正命所作为所害。如是成已为活命所恼而说"意为所恼"。
诳惑为生起资具的事为诳惑事。此三种于彼所来,为显示此为彼依的此圣典,应如是见此义。"唯欲彼"即唯欲求彼等衣等。"以拒绝"即因拒绝衣等。"彼"即应有。"及以受取"以及字合前所说拒绝。
"欲更多"即欲求多。"彼"为指行,故"彼应持"此中此做僧伽梨而持,此是沙门适宜的关联。"店废"即从店舍弃。"破布"即失坏布片。"拾取"即以寻拾而收集。"以乞行"即以乞行所得。病者的缘成为称为药的活命资具为病缘药资具。"腐尿"为新旧一切牛尿的此名。"以腐尿"即以腐坏而被他人弃舍的尿,或以腐败的牛尿。"头陀说"即对他人说头陀功德。"现前性"即从面前存在,意为可得。
作自己为上人法证得的邻近而诵说为邻近诵说。"大威德"即大威力,意为以上人法证得。说"友"为一般后再特别说"相见、亲近"。仅见者为相见友。深亲者为亲近友。"同伴"即共同来者,意为朋友。因为七步者说为"朋友"。精舍为有围墙限定的整个住处。半屋为长殿堂,也说为金翅鸟形殿堂。殿为四方殿堂。重阁为无顶遮殿堂。尖顶阁为应以二顶制殿堂。塔为能防敌王的四五层特别住处。圆屋为一顶摄持多角的特别住处。草屋说为无内室一门长屋。其他则说 - 精舍为长面殿堂。半屋为一边遮盖的住所。据说彼一边墙高,另边低,故彼为一边遮盖。殿为长四方殿堂。重阁为无顶遮有月光庭院。洞为纯山洞。窟为有门。尖顶阁为任何顶结殿堂。塔为厚墙房,不取椽而唯以砖遮盖。也说以塔形制。圆屋为圆形造的住所。草屋为一种特别住处,也称"货屋、仓库"。集会堂为集会场所。


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

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

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

Puṭṭhassāti ‘‘ko tisso, ko rājapūjito’’ti puṭṭhassa. Uddhaṃ katvāti ukkhipitvā vibhavasampattiādinā paggahetvā.

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

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

我来帮您翻译这段巴利文：
以成为卑劣的恶欲而无义的身语动摇抑制为卑劣,彼有此为卑劣者,以诳惑而自制身,极度或频繁卑劣为卑劣卑劣。有些说为"过分怀疑"。极度诳惑为诳惑诳惑,意为殊胜欺诈。极度多言为多言多言。"颜面赞叹"即以卑劣卑劣等性转起言语以自己仅颜面为他人所赞叹。彼如是以如是性而作自己如他人而说"此沙门"等。"甚深"等说为彼语与上人法相关。
"以欲赞叹"即以"如何人会赞叹我为'圣者'或'得殊胜'"此意向而作。"安立行走"即如殊胜得者的行走而恭敬安立自己行走,如有念正知而行。"立愿"即"愿人知我为阿罗汉"而安立心或欲求。"如得定"即如得禅定。"现处入定"即于人现处如入定而坐为现处入定者。"称为威仪"即称为威仪安立。
"称为受用资具"即如是说为不如理生起资具的受用,或以彼应称说的资具受用。如说他而于自己近处说为邻近诵说。作a音短而说"安立"。诳惑为诳,彼行转为诳行,或诳人的行所作为诳行。诳惑,或以诳惑而去为诳惑者,诳惑者。
"被问"即被问"谁是帝须,谁受王供养"。"作上"即举起以财富等摄持。
"绑缚"即向上向上缚系缠绕。据说二比丘入一村坐于座堂呼一童女。彼来时其一问"尊者,此是谁的童女?""我们施主油商女,彼母我到家时给酥油都以瓮给,此女也如母以瓮给"(分别义注862)而称赞。关于此说"此中应说油商事"。
"如法"即如量语。因为量语说为"法"。如说"善说诸善人说最上,应说法非非法为第二"(相应部;

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

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

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

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

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

Paccayasannissitasīlavaṇṇanā



我来帮您翻译这段巴利文：
1.213;经集452)。由此说多妄言,或应知从真实外其他善说语为"法"。如绿豆汤业的人为绿豆汤者。故说"此人说为绿豆汤者"。侍者的业为侍者性,彼即侍者性。
以相而行或活命为相者,彼性为相性。以自欲显示为显示。何为彼?如"今日比丘资具难得"等关于资具的谈话。在欲求事物近处说为邻近诵说。
"因骂怕也应给"即以十种骂事而骂。如是轻视等。舍弃即从优婆塞施主等性外弃。抛弃即轻蔑语。彼为嘲笑语故说"嘲讽"。置定即立定不施主性或恶名。习惯食他人背肉为食他背肉者,彼性为食他背肉性。涂抹即涂油。如研磨香料一样,即如研磨不得香料而得,应见如是研磨不得他功德而得资具。
欲以少得而欺诈取多为胜欲,彼性为胜欲性。彼欲的转起相,或与彼俱生的寻求业。
支即依手足等支而转的明。相即相术。变怪即流星、方燃、地震等变怪相关的明。梦即梦术。相即知男女相术。鼠咬即知衣等某处鼠咬时有如是果报的术。在叶火等中以如是火祭有如是为火祭。以此方式应知勺祭。以等字应见摄取谷壳祭等及其他经中所来的邪命。因成就精进故说活命遍净戒为"寻求资具的努力"。彼遍净为无罪性,以何正法而得资具。因为懒惰者不能如理寻求资具。
资具依止戒释

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

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


我来帮您翻译这段巴利文：
18"简择"此如"自证知"等(大品11)中以略去ya音的说法。此中显示"如理"词为方便义故说"以方便道"。说"简择而知"后为显示此简择为省察而说"意为省察"等。如"省察"即对治寒等彼彼目的反复观察,意为以智见,如是"简择"即对彼同目的反复思考,意为了知。因为此中思考词为智的同义语。此中"简择如理"等虽说为受用资具时,但依界或依违逆省察而资具依止戒清净,据其他说。有些说破坏。有些则说先已学习,应考察。"衣"为单数意图表示单纯,故说"内衣等任何",但由于是类词故圣典中为单数,故可知瑜伽者应持用的一切衣皆摄取,或"任何"为无余遍摄,非不定说。"穿或披"的分别为显示受用同义语的使用差别,故应见包含铺设卧坐、作衣房等方式的使用。
目的边际为目的限度,以限定彼而有确定,彼说为目的...等说。今为开显彼确定而说"唯如是"等。其中以限定遮止戏乐、庄严、悬挂、舞师等方式的衣使用。故说"不过此"。因为某些众生以戏乐而着衣及携带。如住青年的城市人。某些以庄严,如以色为生等。以悬挂为悬挂者。以舞师方式为演员等。内界动摇生寒病等。"以气候变化"即以气候转变由异类寒气候所生。以或字应见摄取冬等雨雪等方式转起,意为不生寒。为显示彼除去所为而达顶点故说"为寒所害"等。"一切"即于"为对治热"等一切余目的。虽然日热也是热,但因为彼以阳光摄取故说"火热"。某些野火热以衣覆身能除去,故说"应知彼在林火等生起"。"蝇"为黄蝇。彼因为以咬为性故说"咬蝇"。"蛇等"即蛇、蜈蚣、蜘蛛、虫、蝎等。"触触"即触毒说。因为蛇三种 - 咬毒、触毒、见毒。其中摄取前二。为摄取蜈蚣等如是者。"必定目的"为决定和一切时的目的。惭破坏无惭住立。故说"灭"。当覆藏洞口为遮处。以应惭义为惭而彼遮处为惭遮处,如是应见此义。"及彼"中及字为总摄前说目的。


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

我来帮您翻译这段巴利文：
"任何食物"即嚼食、噉食等差别任何应取的事物。以食物施乞而行为乞食者,彼业为乞食。以彼乞食即以行乞。"放置"即投入。钵食为放入钵中的乞食。或食物的放置即家家所得乞食的集合。"无戏笑"等中(长部注;
以上是完整的直译。我努力保持了原文的结构,同时确保译文清晰易懂。因为原文断至此处,所以译文也相应结束。如果您有更多内容需要翻译,我很乐意继续帮助。
provided by EasyChat

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

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


我来帮您翻译这段巴利文：
3.305)中突然的行为也称为"戏",故为区别而说"为戏,为游戏因"。拳击手为以拳斗争者。以等字摄取摔跤斗争者等。"力慢因"即依力生起的慢为力慢,彼为因,意为为生力。"男性慢因"即说男性慢为"我是男人"而生起的慢。依能行非法而转起的慢,或仅贪为男性慢,据某些说。彼为因。内宫女为王妃。以适合一切居处故妓女为以色为生者。装饰即此支分圆满,故说"支分饱满因",意为充实因。舞师为舞台舞师。舞者为跳跃者等。庄严为生美,故说"净肤色因"。
此句。"为断痴缘"即为断痴的缘性。因为戏由痴生,且增长痴,故避免彼为痴的非缘性。"为断嗔缘"此依力慢与男性慢为嗔因而说,但依其他应说"为断贪缘"。装饰庄严的遮止虽为断痴缘,但因为是贪缘的直接对治故说"为断贪缘"。虽然某些人缘戏慢而生他人的嗔结等如意害天等,但就自己缘戏慢而特别生起贪痴慢等恶法者。关于彼等说"为遮自结生起",而缘装饰庄严特别也令他人贪痴等转起,故说"为遮他结生起"。"不如理行"此中除欲乐耽著外一切邪行为不如理行。说以前二句为断不如理行,后二句为断欲乐耽著。但由"以此四"之语应知以一切说断二者。欲戏也必定摄于戏中,男性慢也唯是欲乐耽著的因。


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


我来帮您翻译这段巴利文：
"依四大"即依四大元素。"色身"即四相续色聚。"住"即为住。彼住为相续所欲故说"为相续住"。"转"即命根转。如是命根被说为"维持、运转"(法聚19,634)。彼无间断由食资助而有。显示身至寿量久住为维持故说"或为长时住"。今为使已说义更明显而说"如房屋支撑"等。其中此关联 - 如破房主人作房支撑为彼不倒,如车夫作轴涂油为彼运转,如是此瑜伽者为身住、为维持而受用、食用钵食。以此显示住即不倒、维持即转。"非为戏慢装饰庄严"此为显示以"唯为"限定所遮义。以此住立诸所执法为住,寿故说"住为命根的此增语"。如是彼寿被说为"住",为住为维持即为身住因性得"住"名的命根转起义。故说"为命根转起"。"以病义"即以恼害义或病义。因为饥为病最胜。"为止息"即为平息。如伤者以伤涂抹。当热冷等胜时如食用冷热为对治彼而关联。除道梵行外三学摄的应行于教导之教为教梵行,故说"一切教梵行及道梵行"。"为摄取"即一再取为成就。"依身力"即依已开始功德殊胜圆满因的身力量。故说"以三学行"等。如欲渡荒野的夫妇、欲渡河海者无贪无著唯观彼彼义成就而受用子肉等,因为无彼不成就,如是此人唯欲渡有荒野无贪无著因无彼不成就而受用钵食,为譬喻配合。


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

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


我来帮您翻译这段巴利文：
"如是"为表示方式的不变词。以此摄取所受用钵食的受用方式故说"如是以此钵食受用"。"旧"因为在食前故为古。"我将对治"即我将对抗。"且不生新受"而受用为关联。何等,如何?说"无量...等如某等"。无量无限食为此缘为无量食缘,彼无量食缘即超过自己消化能力量的食量因义。某人多食后依自性不能起立而说"取手",此为取手者。某人食后因腹极膨胀虽起亦不能着衣,此为足衣者。某人食后不能起立而在彼处翻滚,此为彼处滚者。某人如乌能啄般直至口门取食,此为乌啄者。某人食后不能在口保持而在彼处呕吐,此为食呕者。如彼等某者。或旧受即因不食生起的受。为"我将对治"彼而受用。新受即因过食因缘生起的受。为"不生起"彼而受用。或新受即因不食因缘生起的受,为彼未生不生而受用。"因不食生起"此为饥的形容。为显示应以食作不转起者。在因不食及因食生起、不生起诸受中,前者如已转起饥渴相受。因为不食者以增长方式生起。后者也仅饥渴相的肢体烧痛等受转起。因为彼因食前未生而不生起,此为彼等差别。且彼等以损害为相为损害差别。
彼受。"现"即现今。"依不适无量食"即缘不适宜无量食物的食用而生起义。"依旧业缘"即因前在前生所作故为旧的业的缘性而缘用错误应生起性,避彼以用圆满而建立,为苦受缘的破坏与对治,故说"破坏彼缘而我将对治彼旧受"。不如理受用为不省察而受用资具。彼即以所作积集性为业积集。依彼缘彼于未来后时生起故称为"新受"为关联。"以如理受用"即以省察而受用资具,不生彼新受根本的不如理受用业而一切遍不生起。"至此"即以"如是旧"等所说二句。或以"止损害"等四句,因说如理受用摄出家相应的资具受用故。说对治饥等苦故为断自苦行。不舍为禅乐等因的身乐故显示不舍法乐。


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

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


我来帮您翻译这段巴利文：
以不适宜无量受用可能断命根、破威仪为危难,但以适宜适量受用则无彼。如是将有称为长时转起的身体维持、存续,为显示此义而说"以适量受用...将有"。不快不不快的病为可维持病,彼有此为可维持病者。因为彼常时服药,如是此人也。若维持也是存续,前也说"为存续",此中何差别?前"为存续"意为命根存续,但此中四威仪无间断称为存续维持,此为此中差别。以佛所呵责的邪命寻求资具为不如理寻求。不知施者、应施物及自己的量而受取,或为损坏信施而受取为不如理受取,或以彼犯戒。不省察受用为不如理受用。应知彼等的避离以如法平等生起资具等方式。因为如法寻求资具、如法受取、省察受用名为无过。
"不乐"为厌倦。于边远住处及增上善法不喜。"昏沉"为瞌睡。"呵欠"为为昏沉睡眠所胜而身体呵欠。智者呵责为智者呵责。因为某人使无过成有过,食过量说"我得",不能消化而以上吐下泻等苦恼,全寺比丘忙于照顾其身体寻求药物。他人问"这是什么",闻"某人腹胀"等后说"此人常如此性不知自己腹量"而责难,如是使无过成有过。不如是作而"将成无过"而受用。因为知自己正常火力等而"如是我无不乐等故身乐,及不应责难"而受用适量。以食物有用,以成就彼以充满腹至饱腹食为至饱腹食,以避离彼。以卧得乐为卧乐,以两胁翻转卧者生起乐为胁乐,以昏沉睡眠生起乐为睡乐,从断彼等卧...等乐而令成就四威仪适性为令身成就四威仪适性,从彼。安乐威仪住为安住。在后选择或一切选择中说安住相以教证成立故说"此亦说"等。因为在三选择中以食物少受用方式说安住。


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

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

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


我来帮您翻译这段巴利文：
"至此"即以"维持"等所说三句。"我将有维持"为显示目的摄取。因为维持推动彼食受用。不舍法乐因的安住为中道因避两边。在此处应集合八支 - "非为戏"为一支,"非为慢"为一支,"非为装饰"为一支,"非为庄严"为一支,"唯为此身住、存续"为一支,"为止损害、摄梵行"为一支,"如是我将对治旧受,且不生新受"为一支,"我将有维持"为一支。"无过及安住"此为食之功德。但大私瓦长老说"下四支名为遮止,上八支应集合"。其中"唯为此身住"为一支,"存续"为一支,"止损害"为一支,"摄梵行"为一支,"如是我将对治旧受"为一支,"且不生新受"为一支,"我将有维持"为一支,"无过"为一支。但安住为食之功德。如是具八支而食食者名为简择如理受用钵食。
"于何处何处"以处格说明住字表处格义。如是坐字。"半圆顶等"以等字摄取殿堂等及床等。于何处何处精舍或半圆顶等而住,应引精舍半圆顶等而关联。此中以等字应知也摄取座垫等。"以忍耐义"即以胜越义,意为以恼害义。气候即气候危难即不适如说方式的气候危难。为除遣彼气候危难,为未生不生,为已生寂灭义。从种种所缘收摄于业处一所缘中心善安置为远离,于彼乐为远离乐,为彼。因为住处寂静顺瑜伽者修习因空屋性。但为明此二义而说"彼身恼心散乱作者"等。其中"为独处乐"即因独处乐为独处乐,为彼。以无群众聚、烦恼聚而生起乐。
若气候即气候危难,说"气候为冷热"对治冷热后为何说除气候危难,对此质问说"虽然"等。其中"确定气候危难除遣"以此显示"为对治冷为对治热"此中所说冷热为不确定有时有时生起,但气候危难意为常有。如说方式即"冷等、不适"如是说方式于露地树下等坐者因无围护、不摄门等的显露危难,及以不适色见等不显露危难会令比丘身心恼害。于护卫住处则不作恼害。"如是知"即如是知无两危难而受用的比丘应知为关联。


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

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

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

Catupārisuddhisampādanavidhivaṇṇanā



我来帮您翻译这段巴利文：
对界动乱相,或以彼为因的苦受相的病的对治性为对治义。故说"以相反义",即以寂灭义。"任何"即在酥等中任何。"适宜"意为以寂灭彼病。医生的业以彼应作。故说"因彼许可"。"城防具"即围护城而守护者。开放围障、堑沟、壁垒、围墙、柱、横木、围墙地基等七为"城防具"。"戒防具"即清净戒庄严。因为此中"车"意为圣道。彼以正语等以庄严义说为"防具"。"命防具"即命存续因。"应运来"即应正往上上运来寻求。也成防护因遍防障难。故说"因...命...等守护"。
其中"间"为空隙,意为机会。因如不给敌人空隙而围护主人而住的侍者般守护。"彼"即命。"为因性"即为长时转起的因性。因为药如养生剂令命转起甚长时。虽然未生苦受以服药而对治,非已生因彼自性破坏,但似已生说为"已生"。因为有彼相似的彼言说,如彼即鹑鸟,彼即药草。故说"已生即已生、已有、已出生"。从积集开始彼界动乱为彼等生起为彼生起。说"苦受"后因彼也有不善自性故为区别说"不善异熟受"。以损害义为损害,损害即损伤,意为苦。此中无损伤为无损伤,无苦。故说"以无损伤为最"即以无苦为最。"彼苦"即病相苦。
为显示衣等资具的依止即受用而说"缘依止彼等"后说"受用"。"转起"即活命。因为活命也是转起,所以命根说为"以转起为味"。
四遍净成就法释;

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

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

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

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

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

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


我来帮您翻译这段巴利文：
19.如是以别说波罗提木叉律仪等后,为再以成就分别显示戒而开始"如是于此"等。其中以此成就完成为成就,以信为成就此为信成就。难道不是无精进、念、慧则波罗提木叉律仪不成就?确实不成就,但显示关于信为特胜因故如是说而说"因超越声闻境戒制定"。对于已陷入重轻等别的事,随顺彼彼罪制定学处名为非声闻境,唯佛境。且不说制定学处,其时机也名为非声闻境,唯佛境,故显示说"此中制定学处请求拒绝为例"。如是说"且止舍利弗,且止舍利弗,如来自当知彼时"(波罗21)。其中且字为合集义。以此应知摄"不制定未制定,不废除已制定,我等依已制定诸学处而行"(波罗565)等。"以信"即以于师、法生信而现起。意为舍生命何况生命资具。
"如鸡鸟卵"即如鸡鸟其卵。据说彼即使舍生命也只护卵。"如野牛尾"即如野牛其尾。据说野牛被猎者逼迫即使舍生命也只护其尾缠于棘丛等。"如独子"引来关联。因为如独子家主彼独子,一眼者彼一眼更善护。如是护戒者以悲愍方式说。"善柔和"即善爱戒。"常"一切时于年少、中年、长老时。以六恭敬而有恭敬,意为有恭重。
"正如是"即如大海住法不越界,正如是。"我声闻"关于圣声闻说。因为彼等坚固戒。"于此义"即虽为命因也不违越戒。
"大道森林"即频阇森林(今印度中部的文奈雅山区)。某些说为雪山边森林。"长老"即以名姓不知的一长老。"使卧"即去勿告知任何人。
"腐藤"即木藤。"同顶"即命同顶。因为烦恼顶无明依道次第被阿罗汉道穷尽,从彼住于第十九观智后越有分时轮回顶命根被死心穷尽,彼以此次第同故说"命同顶"。彼长老如是般涅槃。故说"成同顶而般涅槃"。据说无畏长老具大神通。故说彼令造塔。"或许"即或许舍自命也不破、不违越。


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

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

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

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

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


我来帮您翻译这段巴利文：
"念所确立"即先已现起念以守护方式确立诸根。"不随漏"即以门性不应被贪等随从。"胜"即最胜。"热"即热性。"燃烧"即从初开始燃烧。"遍燃"即遍处燃烧。"成火"即成一火聚。"遍摩擦"即一切处摩擦,意为擦拭。"非胜"引来关联。"于诸色"即于诸色所缘。"随相随好取"即以随随随相方式生起烦恼显现方式取净等相,或"随好"即从手足等随好,"取相"即取女人男人等净等相。"由眼门等转起"即由眼门等转起。"识"即速行识。应以遮止相等取而成就为关联。"未设枝围"即不善设置篱笆围护。"他盗"即盗取他物的诸贼。"遍穿透"即一切处穿透进入。
"于诸色"即色因色相。从生起的非义护根为关联。如是于余。"此等门"即此等眼等门。因念关闭未防护故开放。从彼即不护。以烦恼生起因性害具彼者,以因缘假说而说。或此等色等。成为烦恼所缘的门为眼等门。彼等如何开放不护以未防护眼等因害具彼者,以因缘假说而说。"室"即房。"覆恶"即不善覆。"未修"即无出世间修习。
"已成就"等清净分的义应以所说相反而知。但此一切处烦恼不生为极胜说因似道所得。"应成就"即"我不再如是作"以决意清净应成就。
"新出家"即未久出家,意为新出家。"我被欲贪烧"即我被欲贪火遍烧。彼烧今于心所显示说"我心遍烧"。"善哉"为请求。"令息灭"为彼息灭方便。"瞿昙"以姓呼长老。
"想颠倒"即因"不净为净"转起想颠倒因颠倒想相。于何等相应避?应避贪相应贪生起因的净相勿作意。非仅不作意净相,而且以不净修习修自心。如何?一境善等持如彼于不净所缘无散乱故一境,善安止性故善等持,如是应修。如是显示以止修镇伏欲贪后今为显示断除方法而说"诸行"等。其中"见诸行为他"即见一切诸行以不自在性为"他"。因无常性被生灭逼恼故见为苦,因无我性、离我故见非我。如是安立三相而增长观以道次第以第四道遍息灭大贪因胜三界故以大境性为大贪令寂静。如现今如是勿再再烧而令坚于除贪。


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

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

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


我来帮您翻译这段巴利文：
如是显示根律仪戒成就的方法后,为显示如是彼善成就的方式以"复次"等举示彼中圆满作者的长老。其中"未曾仰视洞"此因长老处处仅见一寻故说。但长老不清扫住处吗?因说"应先除去蜘蛛网",据说只有弟子等为彼清扫住处。"彼"即龙树。
"彼村"即大村。"幼儿"即吮乳的儿女们,彼等的。"使盖印"即以胸带缚胸后以王印使盖印。国王延迟较长时间见长老说"明日我将受戒"。长老于王与王后礼敬时仅取七种作业。但"女人男人"不作分别。故说"我不作区别"。"啊此尊者实极清净戒"而持灯杖而立。"极清净显著"即以适宜得而业处极清净明显。"令整座山轰响"即以地震令整座山成一轰声。某些说以彼住诸天赞叹给予。"动摇"即不住。"童"即幼童。"恐惧"即因离亲属而惊恐。
"毒肿病"即说乳癌病。也说麻风病等为毒肿病。"从出家"即从出家时开始义。"诸根"即诸根律仪戒。因为彼等破时因无守护诸根也说为破,或唯诸根成为相随好取的门名为破因具彼者生非义,相反应知为不破。或他说诸根的不如理作意为破,如理作意为不破。"如友长老"即如大友长老。"胜"即最胜。


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

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

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


我来帮您翻译这段巴利文：
"如是精进"以"如是"字限定精进。如念以无过相为根律仪成就,如是精进以无过相为活命遍净成就。应见唯期待精进的限定。故说"正精勤"。不如理寻求为非寻求,收摄如说邪命。彼实不适合师教为不适合,彼非寻求不适合。或违背适合为不适合,受持头陀支者违背头陀支规定的任何损减苦行的行持。此分别中且字省略说示,舍非寻求及不适合。受用者以避离应成就为关联。以"清净生起"此即已显示说法等以清净生起故说"以法说等彼德信者"。以等字应知摄取多闻、fulfilling duties、威仪圆满等。"信彼头陀德"于此中也此即是理。"以乞食行等"以等字应见摄取亲友善友、粪扫衣行等。"随顺头陀支规定"即依彼彼头陀支规定的行持随顺,意为不违背。唯大欲者以邪命活命,非少欲者。以少欲至极则邪命不生为显示说"一病平息"等。其中"腐诃梨勒"即以腐尿浸,或因腐败而弃的诃梨勒。有圣传为圣传者,或用于圣传为圣传者,因远离资具贪着故最胜及彼圣传者为最胜圣传者。"任何"即于受持未受持头陀支中任何。
"相"即对资具如意趣得知如是作相。"示"即不直说而如意趣明显如是显示。"旁说"即以方便说。"如是生起"即以相等方式生起。
"给门"即以病为头给受用门。故无病时也可受用,不犯戒义。故说"虽不犯戒"等。"不可"即住苦行行持者不可,意为破坏苦行。以"破活命"此即说住处相关头陀支持者不可作相等。他说其他头陀支持者也不可。"不作"即于随各自许可境界也不作。"唯除"即除外。


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

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

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

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

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

我来帮您翻译这段巴利文：
舍群居于林野处,以寂静远离为最上的最上果定而住的大长老说为"增长远离"。依腹风病为腹部风病。有未混合乳为未混合乳,彼即乳粥为未混合乳粥,意为以未混水乳煮的粥。"彼"即粥。"生起根本"即"居士时,朋友们,我母以酥蜜糖等调配未混合乳粥给我,以彼我安乐"如是称为自己语言发出的生起因。为何说"不应受用的钵食",难道长老不是无暗示等心生起吗?确实无,但不知意乐的某些凡夫会如是想,未来同梵行者会随效我见故拒绝。复次大长老极至上的苦行行持。如是因为少年比丘"谁圆满不喜"(波逸提209,257,612,1228,1234;小品343)之语,乃至般涅槃不食背部可食物。
"语表示广"即因语言发出。因为以义表示方式转起的声音虽无表示,以彼某因缘性唯以语表示方式转起故说"语表示广"。"食"即我若成为已食者。"彼"即是彼。因为省略作(ka)音而说示如"如是彼"等(中部1.23;增支部6.58,8.7)。"肠卷"即肠圈。"外行"即从住处出已以摄食方式若外行。为显示最少欲以世间言说如是说。因为世间诃责不适食贪食者如是说"何名彼肠外行"。"我满足"即从初我满足,意为我转于自在。
据说大低沙长老于饥荒时行道因断食及道劳身体疲倦虚弱于某已熟芒果树下卧,许多芒果落于此处彼处。此中一长者居士到长老处知疲劳后令饮芒果汁扛于自背上带去住处。长老 -
"非父亦非母,非亲非眷属;
为持戒因缘,作如是工作"。(清净道)

1.20) –

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

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

我来帮您翻译这段巴利文：
1.20. -
教诫自己后开始思惟增长观,于彼背上即以道次第证阿罗汉果。关于此说"此中也应说食芒果大低沙长老事"。"一切"即以一切方式以非寻求方式,以心生起方式,何况以身语动摇方式义。故说"以非寻求"等。
于不省察受用显示债受用犯戒过患,与彼相反于省察受用显示功德为过患功德显示。但因资具章故说"于诸资具"。因为因的因也以因性说如以草成饭。比丘以何因名为不省察受用,避除彼时依资具戒成就、清净,为显示故说"故"等。其中"资具贪"以贪取即应见摄取愚痴因与彼俱转及缘彼故。"以法平等生起"此显示资具来源清净,非显示依资具戒清净。因为观察资具此义而受用为依资具戒。但因比丘应受用唯如理获得的资具,故说"以法平等生起的资具"。"以如说方式"即以"为御寒"等(中部1.23;增支部

6.58; mahāni. 206) vuttavidhinā.

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

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


我来帮您翻译这段巴利文：
6.58;大部206)所说方式。
"以界"即"如资具转起的唯是界而已,此即衣等,及受用者补特伽罗"如是以界作意或。"以厌逆"即先于钵食以厌逆食想,或"但此一切衣等非厌恶性,接触此不净身后成极厌恶性"如是以厌逆作意或。"此上"即得时以上。无过受用从初由慧清净如决意放置的钵衣。此为显示初清净以省察为最上,非拒绝受用时省察为最上。故说"受用时也"等。"此中"即于彼受用时省察。"决定"即无疑确定。
"盗受用"即非应者受用。世尊于自教中也允许持戒者资具,非恶戒者。施者也施舍给持戒者,非恶戒者。因期待自作大果。如是因师未允许,因施者未施舍,恶戒者受用以盗受用为盗受用。以债受用为债受用,因无从受者施清净故如取债受用义。"故"以"持戒者"等所说义以因性重述。衣从身离时于每次受用前食...(中略)...后分应省察为关联。不能如是者依如说时分别于一日四次或三次或二次或一次应省察。若明相出即住于债受用处。"昨日我受用衣为御寒...(中略)...为覆羞处。昨日我受用钵食非为戏"等若不作过去受用省察"说,彼应考察。住处也于每次受用即于每次入。"念缘性"即念的缘性于领受,及受用的省察念缘性相应,应省察而领受及受用义。故说"作念"等。"虽如是"即虽于二处省察相应,虽如是。他说 - "念缘性"即有药受用缘性,有缘义。"虽如是"即虽有缘。彼为彼等意乐而已。如是依资具戒以省察清净,非以缘有性而已。


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

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

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

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

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

我来帮您翻译这段巴利文：
如是显示依资具戒的清净后,以彼连及为显示一切清净说"四种清净"等。其中以此清净为清净,如法说即清净为说清净。此中出罪也应见摄于说。但断根罪的非比丘承认即说。以决意殊胜的防护即清净为防护清净。以法平等寻求资具即清净为寻求清净。于四资具以说方式省察即清净为省察清净。此即清净中略说方式。但于清净者有说清净为说清净者。于余也此即是理。清净字如说方式。"如是"为关于防护破。"舍"即避,意为不作。
以应给与义为给与,取彼为继承者。因于未允许一切无受用,而于允许才有受用故比丘应受用资具为世尊所有。"诸比丘,你们要作我法继承者,勿作资继承者。我于你们有悲愍'云何我弟子们将成法继承者非资继承者'"(中部1.29)如是转起的法继承经于此此义为能证。
未离贪者因渴爱他胜性于资具受用无主性,因彼无故离贪者于彼有主性因可随欲受用。如是彼等以非厌逆相受用厌逆,以厌逆相受用非厌逆,舍彼二而以舍相受用资具,满足施者意愿。故说"彼等因超越渴爱奴役作为主而受用"。
"一切"即圣者及凡夫。如何凡夫有此等受用?以近行。因为凡夫也住苦行行持舍资具贪于此处彼处以无执著心受用,彼如主受用。但持戒者省察受用如继承受用,因不违背施者意愿。如是说"或摄于继承受用"。于善凡夫受用全无可说,因彼摄于有学。有学经(相应部5.13)为此义能证。故说"持戒者也"等。"相违"即如债者不得随自欲去所欲处,如是具债受用者不得出离世间,因彼对立故持戒者省察受用为无债受用故说"或无债受用"。以此显示离四受用之外别有此受用。"此学"即称为戒学。"作事者"即依承诺而行故作应作者。
今为以经文显示彼作事性故说"也说"等。其中"住处"即住所。"卧坐具"即床等。以二者即说住处。"水"即水。"僧伽梨除尘"即洗去僧伽梨上的尘土粪垢等。"闻善逝所说法"即于衣等"以正思择而服用衣为御寒"等(中部1.23;增支部

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

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

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

Paṭhamasīlapañcakavaṇṇanā



我来帮您翻译这段巴利文：
6.58;大部206)方式世尊所说法已闻。"最胜慧声闻思择而受用"即说为"团"之钵食,以住处等词说住处,"因止息渴病故饮料也是病资具"以水说示病资具,僧伽梨等衣即四种资具思择以"唯为此身住立"等(中部1.23;2.24;3.75;相应部4.120;增支部6.58;8.9;法句1355)方式省察。受用能受用最胜慧世尊的声闻有学或凡夫。
因为最胜慧声闻思择受用,故于团...(中略)...莲叶水滴,如是。"时"即圣者食时。"得"即获得。"从他"即从其他施者。"摄受"即悲愍而多带来量彼应知恒常一切时住立,住立念。"如涂愈"即如以药涂愈伤,应知量为关联。"取"即应取。或读作"应取取"。"活命"即为身体活命。"无迷执"即无渴爱迷执不得贪渴爱。
因取自己舅舅僧护长老之名而侄僧护沙弥。"精米饭"即熟米饭。"善寂静"即善清凉。"不自制"为关于不省察说。"一切漏尽"即尽一切漏。
第一戒五释

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

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

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

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


我来帮您翻译这段巴利文：
20.有边限为有边限,有边限学处者为有边限学处者,彼等有边限学处者。"具足者"即除善凡夫有学无学外其他具足者。因为通称也住于特殊。"善法相应"即与观行相应。有学法边限为最高界限者为有学边限。从名色差别,或从受持善法始至种姓,如是转起善法相续触及有学法住立为有学边限。或有学法下限性应学的世间三学为有学边限,于彼有学边限。"圆满作者"即不少任何学而圆满者。为证得上胜不顾身命。因此即为戒圆满舍命。因见杂染不可执取清净戒为不执取清净戒。因烦恼一切止息清净戒为止息清净戒。
未具足者无学,有学,善凡夫的戒因大威力威德无边限故说"以数有边限"。因身语防护、调伏为防护调伏。"以略说示"即彼处彼处以师所说详细方式如说数而说示。"学"即称为戒学。"于律防护"即于律藏。应取上说"以数虽有边限具足者戒"而关联。因为任何具足者应学的戒于彼某者以无余方式。"受持性"即受持存在。获得...(中略)...依无见边限性因获得等戒无违犯。
被盗贼等危害舍财为肢分。护命时如蛇咬等舍肢分。肢分财命一切人忆法应舍如须陀须摩大菩萨等。故说"此不舍善人随念"。虽有饥疲命危。"不违学处"即虽有无主芒果落地在近处因无受者不食不违受取学处。
"持戒者"即因持戒性,或为持戒的你如是作以肩扛等事,因戒义。"如洗净生宝"即如于四石善洗净生宝。"如大僧护侄僧护长老"即如大僧护长老及彼侄僧护长老。"我等来此何为"将有大众懊悔义。"弹指"即以指弹。"无念"即念忘失。"无智性"即以无智违犯所作,意为不知而作。


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

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

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

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

Dutiyasīlapañcakavaṇṇanā

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


我来帮您翻译这段巴利文：
"若少闻"即若无经应颂等闻。"于诸戒不安立"即若于别解脱律仪等戒也不正安立。"彼闻不成就"即彼无戒补特伽罗的闻对自他于任何有成就不生。因"此人恶戒"故欲学者不到彼处。"若多闻"此中"若"为助词。"被称赞"即即是被称赞。
以贪方式不执取取即说无渴爱执取。"如是"即以贪方式不执取。"破"即杀。"我将令知"即我将作知解,义为请释放我少时。"厌恶"即嫌恶。"惭"即惭愧。
"陷入"即沉没,或涂污。"我将与戒共死"即不坏戒与彼一起将死,今不会舍彼。因为若取有则与戒分离,义为不取有。"思惟病"即以受门摄取病为受其余非色法、色法而观。
"坏"即被改变的身。"遍干"即从一切处干。如何?如花置于阳光下的沙土中,义为如置于日光所热沙土中的青树等花。"可知"即不可意厌恶。"称为可知"即被愚者如是称誉为"可知"。"不见可知色"即不如实见不知者称赞为"可知"。"呸"即呸此,因呸字结合一切处为对格,义为此不净身当被呸责。"臭"即恶臭有恶臭。"于此"于如说不净身贪因放逸入放逸。"众生"即有情。"废弃善趣生起道"即废弃善趣生起道、戒,何况禅等义。唯应说"阿罗汉"为声闻漏尽者,其他则为辟支佛正等觉与差别故说"阿罗汉等"。"一切热恼止息"即一切烦恼热恼止息。
第二戒五释
"杀生等"等字应见摄取不与取等乃至上道所断烦恼。"舍等"等字为四种离等。某些书写"以舍方式",彼为错误书写。"杀生的舍是戒"即以惭愧悲无贪等为首的任何善心生起舍杀生,彼以戒义为戒。如是离杀生离即戒。杀生的对治思思即戒。杀生的防护封闭入门防护即戒。杀生的不违犯不违犯即戒。于"不与取"等也此即是理。但应知贪等以无贪等方式舍。离、思、相应防护不违犯为彼为首法。


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

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

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

我来帮您翻译这段巴利文：
如是以十善业道方式显示舍戒等后,今为显示八具方便定、十八大观、圣道的彼等而开始"以出离"等。其中"以出离"即以无贪为主善心生起。因为此处意为善法对治欲为"出离"。故说"欲贪的舍是戒"等。其中舍戒等应如上说方式了知。我们将说特殊。"以无恚"即慈。"以光明想"即以明了作意而现起光明认知。"以不散乱"即定。"以法决定"即善等法如实决定。也说"以有缘名色决定"。
如是以舍欲贪等盖以"于世间舍贪"等(分别论538)所说初禅证得的方便前分行道方式显示舍戒等后,今为显示八定等具方便而说"以智"等。因为除遣障碍摄取名色度疑的痴住于遍知已成就无常想等。如是以喜为禅定中乐相。其中除去不乐后得定等故说以除不乐无明等方便定观"以智无明,以喜不乐"。但逆说为显示盖性无明摄于下盖中应见。
于"初禅诸盖"等如何禅的戒性,如何或彼处离的有?因为以极清净身业等心持受而此等禅转起,不如小善以清净身业等,也不如道果法以断除恶行邪命止息。此实如是。广大法中无说无戒义,何况离义。但应见此以方便说。何为彼方便?以广大善法舍对治故,以彼下等。彼等如心不生起,如是名为防护。无遍起称意门违犯故说无违犯,但思为彼相应。此义后将来。如是作则也成立说舍寻等。因为无说无方便戒舍善法相应,此处也不意为不善寻等。虽然于初禅近行即舍苦,于第四禅近行舍乐,但关于殊胜舍说"第四禅舍苦乐"。于"空无边处定"等应说者于无色说(清净道;

1.275 ādayo) āgamissati.

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

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

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

我来帮您翻译这段巴利文：
1.275等)将来。
无常的,或无常随观为无常随观。此名为取三地法无常性而转起的观。"常想"即"有为法常恒常"如是转起的邪想,应见以想取也取见心。此理于此后也。"厌离随观"即以厌离行相于诸行转起的随观。"喜"即有喜爱。"离染随观"即以离染行相转起的随观。"贪"即于诸行的贪。"灭随观"即诸行灭的随观。或如诸行灭尽,未来不生再有,如是随观为灭随观。故说"以灭随观灭非集"(无碍解道1.83)。因为此为欲解脱得力。以舍诸行行相转起随观为舍随观。因为此为审虑住立。"取"即以常等取。以相续聚作用所缘方式取一为密想,彼密想。"积集"即造作。诸行得位等差别为变异。"坚固想"即取坚固性。"相"即以聚等密及自作用区分诸行的有身。"愿"即贪等愿,义为以爱于诸行倾向。"执著"即我见。以无常苦等审察一切三地法为增上慧法观。"取实执著"即非实取实颠倒。如实智见为得坚固的无常等随观。有说"生灭智"。他说"见有缘名色"。"主宰造作等执著"为痴执著。有说"断常执著"。他说以"我过去世是否有"等(中部1.18;相应部2.20;大义释174)方式转起疑为痴执著。于诸行取避护所性为依著执著。因说"乐依著喜依著"(长部2.67;中部1.281;2.337;相应部1.172;大品7-8)故依著是爱。他说彼即于眼等色等以执著方式转起为依著执著。"如是住此诸行当舍"转起智为审察随观。不审察为审察对治性以痴为主不善法。因离轮转故离轮转为涅槃,于彼以称为倾向性随观转起为离轮转随观,即行舍及随顺智。结缚执著以结缚方式于诸行执著。
"见一处"即见的俱生一处及舍一处。"粗"即对上道所断烦恼说。否则见所断也比第二道所断粗。"俱细"即成细,此对下道所断说。"一切烦恼"即余一切烦恼。因为初道等所断烦恼不再断。
于"转向心无追悔"等中防护为无追悔。因说"阿难,善戒为心无追悔"(增支部10.1)故成为心无追悔。无追悔为喜。"如理作意生喜"(长部

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

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

我来帮您翻译这段巴利文：
3.359)说故转向喜。喜为喜。因说"欢喜者生喜"(长部1.466;3.359;增支部3.96;6.10;11.12)故转向喜。喜为轻安。因说"喜意者身轻安"(长部1.466;3.359;增支部3.96;6.10;11.12)故转向轻安。轻安为乐。因说"轻安身受乐"(长部1.466;3.359;增支部3.96;6.10;11.12)故转向悦。此中"为乐受乐"说悦为"乐"。"习"即定的习。因为成就无染乐故说"乐者心定"(长部1.466;3.359;增支部3.96;6.10;11.12)故定即成就,因此义为转向定的熟练有力性。"修"即彼定的增长。"多作"即再再作。"庄严"即转向彼定的庄严成就信根等净。"资具"即成就无追悔等定资粮而转向彼定的资具。因为此处资具字为资粮义。如"出家者应集此等活命资具"等(中部1.191)应知资粮即缘。虽然此资具字如"车以戒为资具"等(相应部5.4)为庄严义。如"以七城资具善具"等(增支部7.67)说围绕义。但此因别取庄严围绕故说"资粮义"。"围绕"即以根本因性而转向定的围绕成就由成就念精进等殊胜法。"圆满"即由得自在、成为观的足处而转向圆满成就定的圆满。
如是显示极清净戒为根一切行相圆满定后,今"定者了知见,如实知见者厌离,厌离者离贪,由离贪解脱"(增支部10.2;相应部;

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

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

Sīlasaṃkilesavodānavaṇṇanā



我来帮您翻译这段巴利文：
3.14)说故为显示以戒为根以定为足处诸功德而说"唯一厌离"等。因为显示厌离时,已显示作为其足处的如实智见,因无彼不成就厌离故。厌离等以义已分别。但此中"如实智见"意为见有缘名色。如是此中应知已显示戒的功德以无死大涅槃为终。
今为显示舍等中戒义而开始"此中"等。其中舍为不生灭为舍,关于彼成就性说"舍非某法"。但如何有法性,如上已注释。如是彼戒性善成。"彼彼舍"即如说"杀生的舍,不与取的舍"如是说彼彼舍。"彼彼善法"即杀生的舍为慈等善法,不与取的舍为舍等善法,如是彼彼善法。"以安住义"即以安住性。因为有彼时有舍,无则无,彼得说为"安住"故于此相续中杀生等为彼动摇因故,彼舍以作无动摇说为等持。如是于余舍也应说。等持为安立或防护。"其余四"即离等四法不如舍唯言说义。"从彼彼"即从彼彼杀生等。"彼彼"即以杀生等防护方式,或以彼彼防护方式。"与彼二相应思方式"即以与离及防护法相应思方式。"不违犯彼彼"即关于不违犯彼彼杀生等补特伽罗或法聚方式心转起存在而说。故义为一刹那也得。
戒杂染清净释

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

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

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

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


我来帮您翻译这段巴利文：
21.被污染故为杂染。何为彼而说"断等性为戒的杂染"。由此清净故为清净,即无断等性。"利养名誉等"等字摄取亲属肢体命等。"于七犯聚中初或后或中"此依彼等诵等文说。因为无其他任何犯聚次第。"断"即有断,或被断。"缺"于此也此即是理。"如边缘破布"即如衣边或缘边被破的衣。
"如是"即如今将说方式。"以淫欲结合方式"即以贪遍起得同性为二人的此为淫欲,结缚。以淫欲方式结合为淫欲结合。但此如淫欲结合为淫欲结合,以彼方式。"此"即此世间。"某"即一。"沙门或婆罗门"即仅以出家为沙门或仅以生为婆罗门。"二二入"即由二二应入,义为淫欲。结合"虽然不入"。涂抹为摩擦。揉按为按摩。"享受"即同意。"喜乐彼"即喜乐彼涂抹等。"欲求"即欲。"欢悦"即喜。"此亦"此中"此"即以断等性作一而说如说享受等。亦字关系将说摄取积聚义。实字决定义。此说义 - 此自称梵行者虽无二二入而享受女人涂抹洗按摩等,此亦一向成就彼梵行断等性故为断也缺也斑也驳也。如是得断等性故彼行不清净梵行,非清净,结合淫欲结合,非离系。从彼无解脱生等而显示说"此说"等。
"共笑"即以烦恼方式大笑。"共戏"即以身触方式戏。"共爱"即一切处住爱惜女人。"以眼"即以自眼。"眼"即女人眼。"注视"即近住注视观看。"壁外"即壁彼岸。如是"墙外"。说土造壁为壁,砖造为墙。或任何壁高量一人半肘为壁,高于壁为墙。
"彼"即自称梵行者。"前"即受持戒前。"欲功德"即欲分。"具"即善俱有结合。"具足"即成就。"受用"即游戏,或被侍奉。"希求"即求。于"戒"等中以制制等受持方式为戒。以无违犯方式为禁。二者皆戒。以难行方式转起为禁。或以彼彼非许事退避相为戒。以彼彼受持如吃素作事等特殊行为禁。一切处难行为苦行。离淫为梵行。


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

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

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

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


我来帮您翻译这段巴利文：
"一切"即无余,或一切的。"无违"即无违犯。与后不生恶法,生功德摄取结合。此中瞋相为瞋。结恨相为恨。涂抹他人功德相为覆。执取相等为对抗。嫉妒他人成就相为嫉。隐藏自己成就相为悭。覆藏实有过相为诳。称扬无实功德相为谄。心僵硬性相为慢。超过作相为竞。高举相为慢。极高举相为过慢。醉相为傲。心放逸相为放逸。等字摄取贪痴邪作意等。
今为使"无断等性"等所说义更明显而说"因彼等"等。此中"无害"即无恼害。由向离轮转依止性以解脱爱奴役而作自在性。因非智者无量故说"被智者称赞"。或彼等功德为定转向,或定在定转向中故为定转向。如以睡眠得谷成就,以对治离去得戒成就,彼于有时见过失故说"以见戒失坏过患"。因审察作者重视功德故于见功德中正行说"以见戒成就功德"。
此中戒失坏过患应知从上所示戒成就功德之对立,彼易了知故不广说以其他方式显示而开始"又"。此中如戒成就为有情可意性因,如是戒失坏为不可意性因故说"恶戒...天人"。不可教诫因应嫌恶。"苦"即已生苦。"追悔"即以"未作善"等追悔。"丑"即离功德色及身色。"彼"即恶戒者。"触恼"即有触为苦为苦因者为苦触。因无功德威力故值少为廉。"如多年粪坑"即如积集多年的粪坑。"难净"即不能净。"烧尸木"即烧尸时所采火木。"两边外"即离沙门及俗受用。一切敌或一切为敌彼为一切敌,彼即一切敌,人。"不应共住"即不值共住。于"正法"即行正法及证正法。
"如火蕴经所说苦分"以略说义为显示广说而开始"因恶戒者"等。于五欲功德受用乐,他人所作礼敬等乐贪著味五欲...贪著心,彼等。彼等如说乐味为缘彼为彼缘。"苦"结合。


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

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

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

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

我来帮您翻译这段巴利文：
"你们见否"即你们见否,还是你们见。"大"即广。"火聚"即火堆。"燃"即燃烧。"炽然"即遍处炽然放出火花。"有光"即有光明以遍起火焰成为一光辉。"你们如何认为"为取同意而问"此我今将说义你们如何认为"。"抱"即拥抱。"近坐"即以彼拥抱近而坐。为显示此处导师引火聚拥抱及少女拥抱之义而说"我告"等。此中"我告"即我告知。"你们"即你们。"我示"即我开示。"恶戒"即无戒离戒。"恶法"即由恶戒故下劣意乐性为劣性。"不净疑惑行"即因不净身行等为不净而应以疑忆念行。因为恶戒者见某不适当事"此应是某人所作"而为他人所疑虑,或见比丘以某事商议"莫非他们知道我所作业而商议"而为自己疑惑所忆念行。"隐藏业"即因应惭而应隐藏业。"非沙门"即非沙门。于取筹等以"我也是沙门"邪称而称沙门。因非胜行故非梵行。于布萨等以"我也是梵行"邪称而称梵行。因腐业戒失坏内入故内腐。因六门随流贪等烦恼故流出。因生贪等垢故,应被持戒者弃故生垢。义为火聚譬喻成为劣喻。故世尊说:"此实为彼胜"。结合世尊显示苦而显示苦。
"粗绳"即粗制绳。因彼更粗糙。"磨擦"即以破坏方式磨擦。"油磨"即以油磨利。"胸前"即对胸向胸,义为胸中。"铁钳"即钳。"起泡"即起泡,义为多次起泡。
"火聚拥抱苦等更苦粗果"即比火聚拥抱苦更过苦的粗果为彼。不舍欲乐破戒恶戒者何处有彼乐全无义。"享受"即受用。"彼"即合掌享受。"无戒"即恶戒。"毁"即以戒失坏所害。"坏"即以掘善根故坏,或义为掘坏功德身。"一切怖"即从自责等一切怖。从近行定一切证得乐。
"与所说相反"即从戒失坏所说相对"可意于天人"等。"身香也生欢喜,持戒比丘。令诸天也"此中"仙人久修习香"等(本生2.

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

Sīlaniddesavaṇṇanā niṭṭhitā.

Iti paṭhamaparicchedavaṇṇanā.

2. Dhutaṅganiddesavaṇṇanā

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

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



我来帮您翻译这段巴利文：
17.55)偈颂应广说。"无害"即无对碍。杀缚等恼害为现法漏害。恶戒名为后世苦根。"极"为超越边际,因无烦恼热恼称为扰恼故常寂为极寂。"惊怖"即以智畏而怖。"应净化"即应清净。
戒释注释完。
如是第一品释。
2.头陀支释注释
22.少欲为彼为少欲,离资具贪著。彼性为少欲性,义为无贪意乐性。平等满足,以寂或以自满足为知足,知足即知足性,不求他以所得种种资具满足。"以知足等"或ta字为句连接。或读"以知足等"。"彼等功德"即彼等作为戒清净因的少欲等功德。"成就"即令圆满。因彼等得戒清净后以头陀法更圆满。"受持头陀支"即正受持摧破烦恼支破坏因。"如是"即如是,义为作头陀支受持。"此"瑜伽者。"削减"为正削烦恼断薄。"远离"为心远离方便的住远离处身。"损减"为如是行故烦恼不积集不增长如是行。"发勤"为以不生未生恶法等方式发精进性。"易养"即如说少欲等成就而为侍者易养好养。等字摄取少事轻生活等。戒如所受持以对治法远离而极清净。禁及头陀法将成就圆满或完成。凡坚固种种衣钵住处知足以古佛等圣者传统住立,关于住立彼说"住立古三圣种"。以应修义为乐彼为修乐,彼性为修乐性,于止观修习相应。结合因将值得证得故。
因应以爱触及属世间故为世俗。因随顺涅槃证得故观修习为随顺行。"义"即语义。"类"即分类。"坏"即毁坏。"头陀等"即头陀说头陀头陀法头陀支。"略广"即略说广说。

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

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

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


我来翻译这段巴利文：
23.街道为路。垃圾堆等为属格分词。以高起义为竖立义。如"河岸"等,堆积义为岸字故说"如粪扫衣为粪扫衣"。ku字为厌恶义,ula字为行义故说"义为趣向厌恶性",或如粪扫厌恶而行转起故为粪扫衣。持粪扫衣为粪扫衣略后词,彼为戒彼为粪扫衣者,如"食糕者"。支即依自果趣因性为支,因。由彼补特伽罗说"粪扫衣者",彼受持思所称法为粪扫衣者支为粪扫衣支。故说"粪扫衣者"等。"彼"即受持。由此受持为受持,思。
"由此理"即如持粪扫衣为粪扫衣,彼戒为粪扫衣者,彼支受持思说"粪扫衣支",如是由此语义理,持三衣为三衣,彼戒为三衣者,彼支受持思应知"三衣支"。僧伽梨等三衣中三衣名,非覆疮雨浴衣等故显示彼自性说"称为僧伽梨上衣下衣"。
"彼乞食"即他人所施食团落钵中称为乞食,彼行乞为乞食者,如食槟榔者食稻者。乞食即乞食者,如贤即贤者。破坏为断,不相续转起。从彼对治不破坏为不断,相续转起。"共无破"即共不破坏。"次第"为显示步行差别,及彼无破坏故说"义为无破坏随家"。"一座"即不被其他威仪间隔唯一坐。"钵食"此中意为事物差别,非通称。eva字为略说显示"仅于一钵"。显示作略后词释而说"于取钵食作钵食想"。此理于此后诸句也是。


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

‘‘Samādānakiriyāya, sādhakatamabhāvato;

Sampayuttadhammā yenāti, karaṇabhāvena dassitā’’ti.

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

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

1. Paṃsukūlikaṅgakathāvaṇṇanā



我来翻译这段巴利文：
後食即从满足后所得食。因khalu字表示否定义故取同义na字说"非后食者"。学处范围以学处否定。非彼范围者,唯彼为受持范围故说"以受持方式否定过量食"。住露地为露地。住墓地为墓地,彼为戒彼等一切应说故说"此即是理"。如随处为随处,从初如所指定。彼此不以"此多虫臭气"等方式拒绝而接受。故说"此是你"等。卧为说躺卧。"以彼彼受持"即以彼彼粪扫衣支等受持因破烦恼性即毁坏烦恼性,义为以彼分断贪取等恶法性。由彼等烦恼破,彼等此中意为破比丘支,非其他任何,或非他破者,此义从义得。"智为彼等支"以此显示彼等受持以智为先。"行"即戒等正行。由此受持为受持,以受持方式转起思,彼为相彼等为受持思相。注释中也说：
"因受持作业,最胜能成就;
相应诸法由,作为能作因"。
取受持思因彼为根护持思也是头陀支。对自及他善品极夺取义为贪求贪行,因破彼作用故破贪求味。从彼即以无贪求性现起,或令现起彼故无贪求性现起。圣法足处即清净戒等正法足处。
"应于世尊处受持"此说为中间无间断,如向王承诺应得事依彼一向不违。于余处受持也此理。"一诵者"即于五长部等部中一部者。"注释师"即特别熟悉注释传统者。"此"即自己受持成就。"上座头陀支少欲事"即彼长老为常坐者,彼无人知。一日夜见座上坐者以电光问"尊者,你们是常坐者吗?"长老因头陀支少欲即卧后受持,如是来事。
1.粪扫衣支解释注释;

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

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

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


我来翻译这段巴利文：
24."居士施衣"此中施者性为沙门也应视入上等居士品。"出家者将取"而置或为居士衣,非居士施衣故取施以遣除如是。"任一"此中且以受持语受持,但以否定语如何?因从义得。如说"提婆达多白天不食"时"夜间食"从义即得,因彼无食身不住,如是此中比丘否定居士施衣时受取他衣从义即得,因无衣不住于教。
"如是已受持头陀支"等规定为粪扫衣支行持规定。于墓地得为墓地衣。彼因于彼被某弃故堕故说"墓地堕"。如是市场衣也应见。婆罗木行道名于大村一路。说于阿努拉陀城(现斯里兰卡阿努拉德普勒)。烧处为彼为烧处,衣。说应取路上堕超多日。"超二三日"其他说。"少护"即等待片时。风吹也因主人忘念如堕故说"不见主人可取"。故应少待后取。
"我们施僧"所施,以乞布方式所得从得时起"应是沙门衣耶否耶"遮止疑惑说"彼非粪扫衣"。因彼不摄于二十三生处任一处。今以此关系显示于比丘施中具相粪扫衣及彼上等非上等分别说"于比丘施中"等。此中"取而施"即施僧或众者以雨安居次第令得施比丘衣。"住处衣"即造住处"住此住处者受用"而施衣。"彼非粪扫衣"非粪扫衣性从前说因,及因取而施。故说"令取施实非粪扫衣"。"此中也"即于不令取施比丘施中,于彼比丘施衣,于彼得及施中别别二处有敬重故及无彼故比丘施一清净二清净非上等性故显示此义说"由施者"等,义为沙门于足下置施。"任何"即于上等中任何。"乐"即欲。"忍"即审察忍。


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

Iti paṃsukūlikaṅgakathāvaṇṇanā.

2. Tecīvarikaṅgakathāvaṇṇanā

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

Iti tecīvarikaṅgakathāvaṇṇanā.

3. Piṇḍapātikaṅgakathāvaṇṇanā



我来翻译这段巴利文：
依止适应行持存在即受具足戒后随即由阿阇黎所说四依止中如自所许第二依止适应的行持存在。无守护苦即因粪扫衣不可贪故无衣守护苦。无受用爱因特别粗劣性。庄严即引生他人信乐。少欲等果成就因头陀支护持应以少欲等成就。受持头陀法行唯为成就上正行故说"增长正行"。破魔军即破魔及魔军毁坏。以身语意从彼制故为修行者,比丘。持世尊粪扫衣,谁不应持,或因世尊持粪扫衣,故谁不应持为连接因yaṃ taṃ二字决定相关。忆念誓许即于受具足戒场"是,尊者"对阿阇黎为首僧面前所给誓许忆念。
如是粪扫衣支解释注释。
2.三衣支解释注释
25.第四衣即意为适合下衣上衣的第四衣,因不否定肩衣。"任一语"此中应说者即如前说理。"直到不能,直到不得,直到不成"各别应连接直到字。"不成"即不成就。无舍缘过即无积集贮藏头陀支染污过。"近"即衣近处。染时受用衣为染衣。此住具即自己或他人所有于住处以具方式决定。说注释中说"肩衣为资具布,如是具及肩衣此二虽住于余衣处也不破头陀支"。但不应护持即因染时才许可故以常受用方式不可于三衣者。"肩衣"即应置肩上衣。"护身"即仅以防护身体风热等危难。"受持"即取。少事即少作业。住适量即于许可多衣为坐具等及资具布仅住三衣故。"与钵行"即有钵行。鸟有翅。
如是三衣支解释注释。
3.乞食支解释注释

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

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

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

Iti piṇḍapātikaṅgakathāvaṇṇanā.

4. Sapadānacārikaṅgakathāvaṇṇanā



我来翻译这段巴利文：
26.超越得即从"依托团食"如是所说乞食得之超越得,即僧食等义。应施全僧之食为僧食。指定几位比丘应施之食为指定食。一半月一日应施之食为半月食。于布萨布萨应施之食为布萨食。于月初日应施之食为月初食。指定精舍应施之食为精舍食。于正屋置应施之食为正屋食。由村民等轮流应施之食为轮值食。"取僧食等"等字摄取指定食等。可受用因以乞食名说。药等相应无食物筹。说除时分食。于精舍煮食也即优婆塞于此煮食"我们将施所有尊者"于精舍备食,彼乞食者也可。"带来"即取钵从家带来。"彼日坐"即"尊者勿行乞,将于精舍带食来"如是说者接受而彼日坐。"自由住乐"即不依他住性乐。"圣种"即关于圣种经之法话。"法味"即与法相应之喜悦等味。
因依靠腿力寻求团食故破除懒惰。如"如蜂采花"等所说方式寻求食故活命清净。常入村间者圆满善覆行等学法故圆满学法行。因受取知量及无混杂住故不养他。于家家取少少团食作利益他。住最后活命故断慢。说此"此最后诸活命,即是乞食"等。以杂食活命故遮止味爱。因接受邀请故无犯众食等学处。
由无碍行故行于四方义为四方行。活命清净即彼活命清净。自养即因无过失易得资具养自己故自养。从彼即以一住性不养弟子等其他故不养他。二句也以护身衣护腹乞食行故显示轻生活,易养,最少欲及知足。诸天也羡慕如是者即如是以极寂身语意业故寂静,具最胜念慧故一切时有念乞食比丘诸释等天也羡慕欲求。于彼戒等功德生尊重生敬重,何况人。若彼不依止利养恭敬名声,不希求彼义。
如是乞食支解释注释。
4.次第行支解释注释;

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

Iti sapadānacārikaṅgakathāvaṇṇanā.

5. Ekāsanikaṅgakathāvaṇṇanā

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

Iti ekāsanikaṅgakathāvaṇṇanā.

6. Pattapiṇḍikaṅgakathāvaṇṇanā

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

Iti pattapiṇḍikaṅgakathāvaṇṇanā.

7. Khalupacchābhattikaṅgakathāvaṇṇanā



我来翻译这段巴利文：
27.此即次第行。较早即更早。不安处即因有危险等难入处。前即于路行者前未入家。置钵处即织工巷中化作织工而住释迦家门前置钵处。上等乞食者彼日不待食而坐,故顺彼。于任何家无常入故以无熟悉于诸家常为新。于一切无执著心故及柔和故如月。于诸家无执取心故于彼断悭。以求利无分别故平等悲愍。于诸家摄纳杂住等为近俗家等过。不喜招请即不受以邀请方式招请。以送来即以食送来。自由行即如意行。
如是次第行支解释注释。
5.一坐支解释注释
28.不同座食即于多座食,一坐不食而于别别坐受用食义。适当即合宜不应令起。可作义务即适合作义务。义务于应敬处必作。于彼显示行持方式说长老说"护座或食"等。彼义为一坐比丘食时或护座,因破头陀支乃至食终不应起故说。或护食因破头陀支,未食时乃至不开始食,直至应起义。因此二此中无故作义务不护头陀支义。故说"此"等。"唯为药"以此显示以药受用方式酥等也可。少病即无病。少恼即易活无身苦。轻起即身轻转。力即身力。安住即乐住。此一切皆否定因多次食生变句。苦即病。非仅业即不废自修业于食前食后,因不忙于多食及无病故义。
如是一坐支解释注释。
6.钵食支解释注释
29.不作不净可食意为不食不净。应取适量即"我取一器"不应多取弃。除种种味爱即除种种味食爱。此此种种器中种种味欲彼为多欲,彼性为多欲性,断彼多欲性。见食仅为事义即于未杂种种味不贪而见食为师所许仅为事。于别别器中咖哩取时于彼彼专注故应成散乱食,此钵想者不如是故说"无散乱食"。降目即因钵想下垂眼。应受用即能受用。
如是钵食支解释注释。
7.后不食支解释注释;

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

Iti khalupacchābhattikaṅgakathāvaṇṇanā.

8. Āraññikaṅgakathāvaṇṇanā

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

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

Iti āraññikaṅgakathāvaṇṇanā.

9. Rukkhamūlikaṅgakathāvaṇṇanā



我来翻译这段巴利文：
30.食时所供彼拒绝彼为余食即余食。不应再作许可食而食,因此为此头陀支范围。故说"此为彼规定"。"于彼食"即于正食之食。食彼,不食他。因非余食缘罪为非余食罪,从彼远离为不犯。贪食性贪食者充腹性,彼无因以一团也活命。无食物贮存因不食所贮。以再求方式不生求疲。生增上等知足功德等增长为生知足功德等增长。此即后不食支。
如是后不食支解释注释。
8.林住支解释注释
31.舍村边住处于林升起明相此中为显示村边及林自性开始"此中与边界"等。此中因摄于村故村边住处说"村即村边住处"。任何聚落也名村为连接。界标即门槛。"彼"即土块抛。依律门林相来于不与取波罗夷。彼中"从村或林"无遗摄取取处显示彼二无混故说"除村"等。因村边界于世间得村称。但无差别从离村处即为林故阿毗达磨说"从村出外界标,此一切为林"。依经门于林住学处来"五百弓后"关于林住比丘。因彼非依律门林说"由住林为林住远离住处"经。此为经注故此一切经说为量。故显示应取彼中所来相说以"彼升起阿阇黎弓"等量度方式。故说唯中部注释理此为此中量。
从彼彼路即闭彼彼小路。以头陀支清净即专注清净头陀支。如限定时即上等三季,中等二季,下等一季。于彼也不破头陀支因有精进。说"卧而将去"以心松弛破头陀支。作意林想即因有"我将住远离住,如所得身远离应作有义"作意故说"能守护"。彼林住者心不散因不入行境。无怖畏因习远离。舍生命爱因以住多危难林远离死怖。尝远离乐味经验因无人杂。随顺即顺从。因以如教行远离为住处故林住支瑜伽者如乘故说"余头陀武器",义为余头陀法武器。
如是林住支解释注释。
9.树下支解释注释;;

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

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

Iti rukkhamūlikaṅgakathāvaṇṇanā.

10. Abbhokāsikaṅgakathāvaṇṇanā



我来翻译这段巴利文：
32.覆盖即以砖等覆盖,住处义。边界树即立于二王国界树。因于彼彼等王军众到来时时作战,盗贼险路者集合不令比丘安坐。塔庙树即人们认为"天神住"树被来礼拜人们不离。树液树即沙拿树等。蝙蝠树即蝙蝠所栖。边界树等有危险及难得远离故说"避此等树"。落叶即从树落叶。应坐遮蔽处为遮蔽树下性。于覆处允许住为闻法等故。故说"知明相升起时"。
以常见树叶变坏即以频见树或树叶刹那坏。住处悭作业喜即住处悭及喜新作业。诸天即树天。彼等也住树立宫殿于树住。此也于树即共住性。赞叹即以"少等"等赞美。"依托树下住处出家"如是说为依止。赤于幼时,青于中时,黄于老时。落以萎方式。如是见树叶亲证即除常想舍,无常想即彼住。因世尊生觉转法轮般涅槃皆于树下生故说"佛遗产树下"。
如是树下支解释注释。
10.露地支解释注释;

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

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

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

Iti abbhokāsikaṅgakathāvaṇṇanā.

11. Sosānikaṅgakathāvaṇṇanā



我来翻译这段巴利文：
33.说"我拒绝树下"如此时覆处仍未拒绝故说"我拒绝覆处及树下"。因头陀支以完全拒绝对立而受持成就,非其他。"为闻法"以此唯说法者也于布萨日等为护听者心因彼等请求可入覆处,但说法后应去露地。树下者也此理。为布萨即为布萨羯磨。诵者即为他人给诵。令诵者即自己取诵。路中立堂即如锡兰岛不离路直入应入堂。不可急行因不适宜。直至雨止住后去,不成头陀支破义。
树内名树下。山如山洞相似山处。无覆边际即如雨水不入内,如是以覆摄上未作边际。内若山洞雨水入者,即摄露地故可入彼。枝棚即以树枝疏覆棚。坐布即足踏硬布。
入刹那头陀支破除如说山洞等处义。知即为闻法等入覆处树下坐"今明相升起"而知。于树下某处也有住安乐性故彼可有依着前住处碍,但露地故此说断住处碍功德。赞叹适应性即以无执着性适合说无住所赞叹。无著即以无住处执取于彼无著。无"某方无住处故不能去彼"如是思虑故四方行。如野兽即以无执取如野兽而成。依即依止。得即获得。
如是露地支解释注释。
11.冢间支解释注释;

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

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

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

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

Iti sosānikaṅgakathāvaṇṇanā.

12. Yathāsanthatikaṅgakathāvaṇṇanā



我来翻译这段巴利文：
34.非墓地即非墓地。否定词有他义,意为无墓地相住处。不于彼即不应住于确立为"墓地"之处。因不以名字而成就墓地相。故说"因不"等。但从火化时起...乃至...即墓地因以尸卧而得墓地相。因尸卧名为"墓地"。
为显示住冢间者应少事轻生活故说"于彼住者"等。重即难护持。为显示彼难护持性故说"故"等。此中为除生危难即"墓地为人迹罕至"盗贼作业者未作业者也入,彼中盗贼见物主于比丘近处弃物逃走时人们执比丘为"盗贼"而打,故于精舍应令僧长老或托钵村王所派官员知自冢间性,如是彼或其他危难不生,如是不放逸应住。为显示经行时当火葬场不对面时也应为生厌离于彼放眼故说"以半眼看火葬场"。
应行非道路为自冢间性不明显。所缘即于彼墓地"此蚁冢,此树,此桩"等于日间即应确立所缘。可怖即生怖蚁冢等。以土块石等近行不应打。油粉名糠。豆饭名混豆饭。糖等以等字摄取芝麻糖团等厚饼。不应入俗家因以鬼烟熏及为鬼所随故不应入俗家内。日日火化为常火化。死者亲属于彼去日日哭为常哭。如说方式即如说"从火化时起"。说增支诵者"于未去墓地日"因愿"后夜可归"。
由冢间常时见墓地得死念。从彼即住不放逸。于彼见弃死尸得不净相。从彼即除去欲贪。多观身不净臭秽厌恶性故常见身自性。从彼得死念故多厌离。于彼见病者老者死者故断健康青春生命慢。克服小大怖故忍怖畏恐怖。厌离者生如理精进故为非人所敬重。睡眠也即睡着也,于梦中也义。
如是冢间支解释注释。
12.如坐支解释注释;;

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

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

Iti yathāsanthatikaṅgakathāvaṇṇanā.

13. Nesajjikaṅgakathāvaṇṇanā

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

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

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

Iti nesajjikaṅgakathāvaṇṇanā.

Dhutaṅgapakiṇṇakakathāvaṇṇanā



我来翻译这段巴利文：
35.于取住处令他起而取,"此好,此不好"如是衡量询问及观看为住处贪。应满足即应知足。精舍边远处或近众多集会处等不得问,因以问彼头陀支染污。观看即以贪方式看。若彼不喜即彼如坐者彼所取住处以不安故若不喜,下等无病舍所取取他住处为贪,中等去看,上等问。一切令起取无须说。
以不令起可侍奉者为同梵行者利益。以彼适合悲住。因不作好不好分别故舍低劣胜妙分别。以彼适合如是相。从彼即断随顺违逆。关门因给机会。如坐爱即于所取所指住处喜乐性。
如是如坐支解释注释。
13.常坐支解释注释
36.卧即威仪相卧。因唯拒绝彼故彼义"床褥"等如是卧即被拒绝。"常坐"即拒绝卧唯以坐而住为彼习故此义此中意故唯卧为此对立,非他如是因非所欲,及不可能。因懈怠分威仪此中欲为对立性,非他。不能唯以坐而活命如是转起无住行故唯卧为此对立。故说"彼"等。应经行不"我常坐"而通宵坐。因身为威仪所摄故堪能作意。
四足及靠背即以此五支为五支。四角及靠背五支为其他。于两边及背面如乐倚住常坐者为遮"与非常坐何别"执引阿跋耶长老"长老成阿那含般涅槃"。
以此断故名断应见为断系缚最胜性。一切业处修习适宜因坐非懈怠掉举分。从彼即端庄威仪。适合发勤适合调和精进。从彼即增长正行。置即安。身即上身。动即摇,作意愿害义。事即头陀支。
如是常坐支解释注释。
头陀支杂说解释注释;;

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

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

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


我来翻译这段巴利文：
37.依有学凡夫故可为善,依漏尽者故可为无记。此中有学凡夫为圆满行道,漏尽者为安住护持头陀支。不善也头陀支即意为以不善心也有行头陀支。彼不应理,以不善心出家者的林住,彼不名头陀支。何故？因无相。因此由于震落烦恼是震落者人、智或思之支,彼于不善法不生。故为显示"仅住林等成为林住等,但不成为林住支等"此义说"非我等"。此中"此等"即头陀支。如前说义词释中。以不善无人名震落,意为以震落烦恼义。彼比丘此等受持为支,以此第一义显示"无不善头陀支"。不善任何不震落即不善任何恶确实不震落因无对治。彼等受持彼不善如智为支故说彼等为头陀支。以此第二义显示"无不善头陀支"。"非不善"等依第三义配合。"故"等为所说义结论。
"彼等"即指无畏山住者。彼等说头陀支名为假法。如是因胜义无所有故无震落烦恼义,及应受持性,为显示彼等说违圣典故说"离善三"等。故即因假法分彼等过难免,故不应取彼等说,应取如说思分义。因此等头陀功德摄于善三第一第三句,故或与乐受相应,或与不苦不乐受相应,或为异熟法法,或非异熟非异熟法法,或为所执取能执取,或为不染污能染污,如是应显示彼等以余三二句如适摄。
虽一切阿罗汉震落烦恼,但此中以行头陀支方式震落烦恼而住漏尽者意为"震落烦恼人"。如是一切圣道无差别为震落烦恼法,特别上道。差别则观智等。以下限应见与头陀支思相应智。如是显示震落后应显示震落论因震落论分如震落分震落论也二种,故依彼等及彼二否定力此成四句为显示彼说"有震落"等。


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

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

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

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

我来翻译这段巴利文：
此彼即语助词，彼义为"彼此"。名震落法即以震落支行对治恶法震落方式转起得"震落"名震落支思助法为震落法。以于未得已得缘中无贪求方式转起故少欲知足事实为无贪。由于完全削除断除缘贪等因流动等染污及由众聚等分别结交使心远离故削减远离为无贪无痴，于此二法随行摄入属彼，因为彼二转起差别性。以此等善法有此所需，出家者以彼智应住粪扫衣支等如教授受持及持守头陀功德，彼智为此所需。故说"此所需即智"。拒绝事即居士衣等以彼彼头陀支应拒绝事。贪即爱。唯于彼等即唯于拒绝事。遮覆过患即遮覆守护苦依他活命盗贼怖等过患。许可即世尊以离欲贪受用方式许可乐触敷具覆具等。以受用门即以受用门，义为以彼方便。以极削减门即以极削减行门，义为以拒绝上等应行也。
细腻作缘贪于苦行不得住处故说"依苦行贪寂止"。削减名为正知者有，于念正知痴不住故生不放逸说"依削减不放逸者痴断"。此中即此等头陀支。彼中即林树下。
头支即为头之支，因为无间摄受他人也易作故为最上支义。不杂支即与任何无杂，义说唯别支。业处增长贪行者痴行者瞋行者也，意为彼行某头陀支者。业处减少以细腻性不堪粗行者。意为大士种性者唯增长。业处不增长无近依者。因为唯一头陀支如以震落烦恼义如是以思自性。故说"受持思"。
说"成四十二"依受持持守十三头陀支人，为显示比丘同时可能持守十三说"若"等。此中说"一时能受用一切头陀支"。云何住露地者树下支？"我拒绝

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

Dhutaṅganiddesavaṇṇanā niṭṭhitā.

Iti dutiyaparicchedavaṇṇanā.

3. Kammaṭṭhānaggahaṇaniddesavaṇṇanā



我来翻译这段巴利文：
1.32. 因说于覆处明相升起时头陀支破,非露地,故因无破因彼也无病。如是因无住处贪故应见为如坐支。林住支以离众学处所禁,后分食支以非余食学处。因告足比丘尼不得作余食而食。于许可事为断流动受持头陀支,非不许可,因为学处已禁。只八为比丘尼因与覆肩衣等共五即去三衣数。如说即比丘所说十三中因无三衣决意律羯磨除三衣支十二为沙弥。七即比丘尼所说八中除一七因无三衣决意律羯磨。因"除三衣支"此随转作而说"七为式叉摩那沙弥尼"。适当即适合优婆塞性。
头陀支释注释竟。
如是第二品注释。
3.业处受取释注释

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

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

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

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



我来翻译这段巴利文：
38.以少欲等即以少欲知足削减远离增长发勤等。清净即善清净无染污。此戒即如说四遍净戒。说"修心"仅此教故说"极略教"。何为定即自性问。以何义为定即以何义说为定,"定"此词依何所诠义转起义。几种即分别问。
"何为定"此虽自性问,但有分别者自性明了由显分别门故先应完全显示分别。于显示彼此过患故说"定多种"等。此中多种即善等方式多种。种种相即所缘作意欲胜解决心引导想等种种相。不能成即此意为世间定修习,彼不能成。因于禅解脱等举定以彼所得分别回答时应答禅分别等所来一切定分别。如是则此意为世间定修习方式,于彼回答无余地。又以彼三四禅下等分别差别转起分别由梵众等九种,以五禅由遍净等十种或十一种有分别生。彼转起分别确定说此则成散乱,如于非处。故说"更成散乱"。善心一境性即善无过乐报相心一境性。
心心所以平等不散方式如摄持为等持。因定以不散为相,以摄为味。以正不散乱方式持为等持。或定以不乱为相,以破除散乱为味故。彼因为于一所缘心住因故说"谓安置"。如是彼说为"心住、等住、安住"。此中取一所缘为显示定为相续住性。如是于注释显示灯焰住。以威力即以力,义为以缘性。不散即不散乱寂止。因定以寂止为现起。以此显示彼对治散乱性。不散失即不散。以此不散相性。
自不散乱,或相应不为此散乱为不散,彼为此相为不散相。破除散乱,或如是成就为破除散乱味。以掉举不动方式现起,或令相应彼现起为不动现起。乐即应见无染乐。

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

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


我来翻译这段巴利文：
39.不散相为定独特自性,以彼无得彼任何分别故说"以不散相首先一种"。令相应法于所缘如压入而转起故寻为安止。如是彼说为"安止胜安止"。但以彼为首方式一切广大无上禅法"安止"为注释用语。如是于彼不生处有限禅"近行"用语。如村等近处有村近行等共称故说"以近行安止二种"。但此应依定了知。以损坏败坏义说轮回为世间,属彼故世间相应,或于彼知故世间。不属彼故世间之上超出故出世间。虽此中取世间定为应修,但俱一处取后从彼分别故说"以世间出世间二种"。以有喜无喜故即与喜俱转为有喜,与喜相应。此无喜为无喜,离喜。以彼等。与乐共一生等性为乐俱,义为乐相应。于舍俱也此理。此中舍意为不苦不乐受。因彼以舍乐苦相转起住立舍相故。以乐俱句此中摄有喜及一分无喜,但以舍俱句唯一分无喜,此为此等句差别。
以自性、缘、果及中胜劣为劣,或失彼等功德为劣,为自缘所引为胜,二中生为中。以相应方式转起与寻俱为有寻,与伺俱为有伺,有寻也彼有伺也为有寻有伺。以等字摄无寻唯伺、无寻无伺。此中因无高于伺寻相应故无寻也彼唯伺也为无寻唯伺。或唯字为遮特殊义。因有寻有伺定以寻特殊伺为有伺,但此以唯伺无寻所说特殊,故无寻唯伺。或因修所断故以无寻此唯伺,非无自相应法余伺等任何为显示以无寻句特说唯伺句。无二为无寻无伺。以喜俱等即以喜俱乐俱舍俱。此中应说彼如乐俱对说方式。因对治遍断故有限。或说少量为有限,此也因威力少如有限为有限。因压制烦恼、广果、长相续故去大性,或以大胜欲等去行为广大。以所缘作方式也此无量作法,或彼对治为无量。


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

Samādhiekakadukavaṇṇanā

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

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

Samādhitikavaṇṇanā

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

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


我来翻译这段巴利文：
以此入禅为道,前分修习。此苦难道为苦道。因胜过常慧故名胜慧为引安止修慧,此迟钝胜慧为迟胜慧。苦道也彼迟胜慧也为苦道迟胜慧,定。以彼等。以四禅支即以四禅支性,此依四法说。以退分等即以退分等。
定一法二法注释
六随念处即佛随念等六随念业处。以此等即以此等十业处。"前分一境性"以此应见摄取安止助益种种转近行,非唯一转。安止定为应作能作关系属格如"人的利益"等。遍作即种姓。为显示非有限定说"初禅"等。
于三地即欲、色、无色地。因意为善心一境性故说"圣道相应"。或有喜或无喜此不定说以近行定共或一切禅于种种转路近行定或有喜或无喜。但于一转路初二三禅近行定唯有喜,余唯无喜,因异受心无习行缘性,及于一路无受变转故。或乐俱或舍俱此中也应如说方式了知义。但彼说"二三禅",此应说"三四禅"。
定三法注释
获得即证得未习未多作。彼因极弱故劣。非极修即未至极熟练性。善修即善修到达完全熟练性。故说"得自在"。应知此等劣等也依欲等劣等。如是以殊胜福果欲方式转起为劣,以成就世间神通转起为中,以出离欲住圣性转起为胜。或为自利转起有成就为劣,唯以无贪意乐转起为中,为他利转起为胜。或以轮回意乐转起为劣,以出离意乐转起为中,以出离意乐为出世间基础转起为胜。
与近行定即与一切禅近行定俱。唯见寻过患即寻现起粗时"此扰动心法"见过患及作意伺寂静。故说"不见伺"。缘彼即缘如是获得定。此说"无寻唯伺定"第二句。三即初三。


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

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

Samādhicatukkavaṇṇanā

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

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

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


我来翻译这段巴利文：
即彼等即彼等四法五法。第三第四即四法第三,五法第四应结合。最后即二法中最后禅。如次第第四或第五。或喜乐俱此中也应如前说方式了知义。此中虽有喜俱定也乐俱,为显示三句无混以显示无喜乐异于有喜乐义为师喜三说故应见取唯无喜乐力乐俱定。
近行地即近行禅相应心生。因心为俱生法生处故说"地"如"乐地欲界"等。有限定因欲界性。
定四法注释
初作意为修习开始"地地"等业处初入。彼彼禅近行即于灭障寻伺爱等坚固欲界禅。以"乃至安止"此似说唯前分慧为胜慧。但安止慧即胜慧。因依前分慧迟速程度,安止慧也如是。以习行取即以习行取性,义为多转起。不乐习即难修。
断遮碍等以等字摄修习仪不失等。亲近不宜即获得近行前亲近不宜故苦道。后亲近不宜故迟胜慧。亲近宜于此中也此理。前分即获得近行禅下分。后分即彼上。彼混合性即前分亲近不宜后分亲近宜者苦道速胜慧。另者乐道迟胜慧。如是第一第四混合性为第二第三义。未断遮碍有障碍故道苦,另者乐。未成就安止巧故慧不明故迟胜慧,明故速胜慧。
以爱无明力即以爱无明胜不胜力。以止观权势即于止观无有权势力。因爱为定正对治彼为止道障碍故说"爱胜者苦道"。彼胜应知因权势不被余烦恼胜爱。如是无明为慧正对治故说彼胜迟胜慧。无权势即前世无修习如熟练舍书少许加行易转唯诵持,如是先有修习修习易成故说"有权势乐"。彼此无有权势依止说道中因道以定为主。依观说胜慧中因安止以慧为主。以烦恼根力即以利钝烦恼根力。故说"重烦恼"等。此中烦恼为欲贪等,根为信等。


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

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

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

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


我来翻译这段巴利文：
如说道胜慧依人为显示法说也依人门故说"彼补特伽罗"等。不熟练即非善修未达自在。故说"不能为上禅缘"。此有限即此定因威力少故有限。未增即一指二指量也未增如所现所缘。因说一指量增也无量。说"熟练善修"后以"能为上禅缘"此,如熟练也不能为上禅缘定唯有限非无量,如是慧上者一座生上禅也善修以为上禅缘称善修成就说"无量"。但他说若善修熟练得自在虽非为上禅缘也无量,因与量作贪等对治极远故。以说相混合性即不熟练不能为上禅缘于增所缘转起,此有限无量所缘。但熟练能为上禅缘于未增所缘转起,此无量有限所缘,如是第一第四定说相混合性应知摄第二第三定混合理。
彼即彼初禅上。离喜即超喜或厌喜。分说为全体支如"军支车支"等故说"四禅支四定"。
亲近退即退分,或此有退分为退分,义为退分。因不舍渴望亲近住为住分。亲近胜为胜分。以对治生起即以彼彼禅对治障寻伺等转起。以彼法性即以彼相应念。以安住即以安住住立。"彼为味所谓,或味相应蕴所谓邪念"于除痴说。此中有期望者不能生上胜故未离爱也可说彼彼持念。如是作"以念或爱"择说也应理。以胜证即以胜证缘性,或以此证胜为胜证,以彼。以厌俱想作意生起即以见过患前厌智相应想及思惟转起。通达分性即通达谛分性转向观义。
欲俱即欲所缘,或欲想杂。无寻俱即"如何我有无寻禅"如是无寻所缘无寻境。虽此"初禅"等文依慧来,但此也摄定故为显示引例有义说"但与彼慧相应四定也"以彼等如是说义。


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

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

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

Dasapalibodhavaṇṇanā



我来翻译这段巴利文：
因意为修所成定故说近行一境性"欲界定"。作增上即"有欲者若有定,我也如是"以欲为增上,以欲为首为上为前导。得定即如是所得定,此说为欲定,义为欲增上定。如是应知精进定等。
四分别即以四方式定分别说。他处依相应与伺俱转寻于五法第二禅虽分离非善分离故,为显示与彼俱超伺说"以超寻伺第三"。二分分离四分别说第二禅为结合。以五禅支即以五禅支性应知定五种。
40.分别即智分别。因彼说"禅解脱定等至染污清净",此中"染污"等。此中退分法即不熟练初禅等出已想作意趋欲等。胜分法即熟练初禅等出已想作意趋第二禅等。故说"得初禅"等。彼义-不熟练初禅得者从彼出以所缘力成欲俱想作意生起催促逼迫,彼以趋欲想作意力彼初禅慧退,故退分慧。无寻俱即作意无寻第二禅寂静胜妙以所缘力无寻俱生起从熟练初禅出为证第二禅催促逼迫,彼以趋第二禅想作意力初禅慧为胜第二禅生起足处故胜分慧。与彼相应定此中意。以此理即以此初禅说方式应知第二禅等也退分法、胜分法。
十遮碍注释

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

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

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

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

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

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

Kāyasakkhinti ‘‘passa ima’’nti mukhapaṭiggāhakaṃ katvā. Rathavinītapaṭipadanti dasakathāvatthukittanapubbikaṃ rathavinītūpamāhi vibhāvitaṃ rathavinītasutte (ma. ni. 

我来翻译这段巴利文：
41.圣道相应即以出世间无量不摄取故不共世间,以有喜等取故共故说圣道相应定。因与想相应故已修。彼即圣道定。别即不说别于慧修。
遮碍业处修习阻碍不令转起为遮碍转r音为l音,义为障碍。断即以完全或摄取阻碍,义为无障碍。
此处住为住处。以界限分别见为围界。寺中比丘彼彼住处。彼此住处。新业等以等字摄住处彼余增长因。以因即以"具足荫水易得食"等因。有期望即有着。
彼即彼无遮碍。东方断山即东方山断间林列处。以"名"此显示彼处此共称。已整理即显示常时已整理出寺。界藏处即腰带法制浴衣肩骨界称用身体界藏处。如是此长老无染心。以此说"比丘于住处应如是"授教。此后诸事也此理。
家即以家取家人如以村取村人。侍家也以也字显示况亲家。为诵即为令诵,义为令诵读诵习。此处即此处,义为任何寺。彼寺即彼拘兰陀迦寺。
入即入雨安居。常即从去时起特从自恣日起一切日日。悲叹即以彼彼哭泣方式种种悲叹。一切行即从己于彼见时起后来会终少者一切行。
身证即作为"见此"受言者。车喻道即以十论事说前以车喻明显车喻经。;

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

‘‘Na munī gāmamāgamma, kulesu sahasā care;

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

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

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

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

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

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

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

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

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

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


我来翻译这段巴利文：
1.252)来七清净道。那罗迦道即以"我为汝说牟尼"等师为那罗迦长老所说道。速道即以"戏论想根"等世尊所说道。此中如次第-
"牟尼不到村,不当急入家;
断食求闲语,不说关系言。"
"不当着于村,为利不诱人。"
如是等来最少欲说。显示四资具知足修乐即显示衣等四资具知足及修乐。
得为得。故说"四资具"。大眷属即广眷属。先施钵食时以佛塔钵衣等作彼眷属施,如是衣等施也。多欲乞食者即作乞食者而多资具。说即前日乞食时说如所闻。常忙碌摄受优婆塞等。
彼即众。彼即众遮碍。如是即说今此相众语求也应欲轻故说"不去一由旬外"。自业即说沙门法。
作未作即依知已作未作业应致勤,或作未作即小大作,如"果非果"。若多余为连接。负担者即僧事导者。
求出家即狮子洲族子出家如嫁娶,故不能超过彼限定日。以"若不得彼不能忍受"等说完全断遮碍,但相反"若不得彼能忍受,入林应作沙门法"此义显示应知摄取断遮碍。此理于余等也。
如是即如和尚病应终生侍奉,如是已说羯磨已令受具足。
任何病即根本或随从自己所生。无始即随随无边际无始。
以"书"此说此中说书遮碍故说"持诵"。以诵习等即以诵习持记习问等。另者即无忙碌。有舍书事住者书仍转,彼书非遮碍。如于彼彼事来诸长老,也非一切不从事书。中分来,因经文节分相似而迷乱。不再看即得业处舍书事义。;


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

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

Kammaṭṭhānadāyakavaṇṇanā

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

我来翻译这段巴利文：
村住长老即阿那罗陀城（今斯里兰卡阿努拉德普勒）住者。不摄即不取不于彼作熟习。五部众即于长部等五部已学众中。我将转即我将解说。金鼓即胜鼓。何师学即何等师学,意为谁转。师道即师说道。自师即自己应说师。善决定一切三藏教在此为一切教者,义为三藏者。坐座从彼下至地坐草席。已去即以行道已去已见谛。着衣即为显示尊重师圆整着衣。因无狡诈故正。因知因非因故贤。
凡夫即在凡夫。难护因多险难。如是彼以婴儿卧及幼苗为譬。观遮碍对止行者,非观行者。因多分得禅者唯止行者胜观乐故。另者即止求者。余九遮碍。
业处施者注释
42.专于业处为业处者,从事修习。彼业处者。限定即如是限定"此寺一切比丘"。同住比丘。软心性即生自己软心性,此生同住软心等义应以"为人所爱"等方式转起慈功德经。;

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

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

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

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


我来翻译这段巴利文：
4.6)应说明。无懈怠行于正行。甚至天所缘况其余。一切即一切沙门应作,或一切业处修习。应依前修习力。瑜伽即修习相应瑜伽,彼即以所作义为业,彼瑜伽相应业处为成就因。
因常护持即如一切处业处不仅一次不修习故一切时应护持应修习。具足如是等功德即具足可爱等功德。因善友具足信具足戒具足闻具足舍具足精进具足念具足定具足慧。此中以信具足信如来菩提及业果,彼不舍为正等菩提因众生利益。以戒具足为众生可爱可重可敬能诫责恶能说忍语,以闻具足能说谛缘起等相应甚深语,以舍具足少欲知足远离不杂,以精进具足精进已发于利己利他行,以念具足念已住,以定具足不散乱心已定,以慧具足知无颠倒。彼以念寻求善不善法去处以慧如实知众生利不利以定于彼一境心以精进遮止众生不利令住利。故说"可爱...乃至令住"如是等具足功德。
为显示彼善友达最胜故说"因我"等。作者性于瑜伽业。显示自己以行不空显见令励令欢,意为岂说为护传统。如是即善巧多闻。持教即持经于彼任何也不动摇。护族即护佛随佛族。守传统即守传统师学。依师见即住师见因不超越彼。不显说自见即非自见,义为不取自见说。
"前说漏尽者等"等为显示某漏尽者多闻于业处施更胜故开始。此中前说漏尽者等即以"欲取何业处"等说漏尽者等。因清净学问即因应学得名"学"业处资助圣典,因问彼义得称"问"义注释特清净因无障无缠取故。观察此彼经及因即于五部此彼善察彼彼业处相应经句及随经理。结合宜不宜即对说业处者以有益无益理寻求结合,或义为善正置于心。示大道即作业处法为大道显示。


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

Cariyāvaṇṇanā



我来翻译这段巴利文：
一切处即于彼彼寺。行作义务即入时作客住义务,出时作行者义务,如是圆满彼彼义务。一切用油即为一切肢节,或为一切比丘应用油。置即许可。如是正义务已制为连接。一日晚已遣为结合。应告来因。宜时即身心适时。
行注释
provided by EasyChat

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

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

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

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


我来翻译这段巴利文：
43.相续贪增盛性行为转起为贪行,彼应如常见等见。如是嗔行等。结合应依相应合理了知,如"贪痴行嗔痴行"等。和合依一相续摄故,如"贪嗔行贪嗔痴行"等。因缘此等说"另有四"。如是即如贪等,如是信等依结合和合力信慧行信寻行慧寻行信慧寻行。此另有四。如是即依结合和合。结合即结合混合以"贪信行嗔信行"等。多即六十三或更多,但不迷者于相应经注广说故应依彼说方式了知。以"本性"此显示无对治修时于彼彼相续行为自性。增盛性即贪等胜过他法,由此贪行等因缘和合贪等强力,数数转起。彼等力即依六根本行力唯六补特伽罗。否则应多补特伽罗,如是则不成所欲义为意。
信强力因贪增盛相续依随顺法定故有胜性可能。故说"因贪近功德",义为与爱求不舍同性法。同性即虽远亦近故此近取为同性相。此中信之爱为信乐力无浊无粗,但贪染着力。信之求为胜解力趣彼,贪之求为渴爱力。信之不舍为确信力进入,贪则执着力,如是虽异性彼等如无粗等同性,如是具彼补特伽罗等故说"贪行者与信行者同性"。
慧强力因嗔增盛相续依随顺法定故有胜性可能。故说"因嗔近功德",义为与不着求避同性法。此中慧之不着所缘依如实觉知力不和合,但嗔则损害力。慧之求为如实过失寻求,嗔则追求非过失。慧之避为厌离等力慧怖,嗔则加害力舍弃,如是虽异性彼等如不着等同性,如是具彼补特伽罗等故说"嗔行者与慧行者同性"。
造障寻即邪寻邪思生因痴增盛相续依随顺法多转起有故。故说"因痴近相",义为与不住动摇同性法。此中寻之不住依遍计力广散,痴则迷乱力困惑。如是寻以速转故分分动摇,痴则不深入,如是虽异性彼等如不住等同性,如是具彼补特伽罗等故说"痴行者与寻行者同性"。


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



我来翻译这段巴利文：
爱即贪自性,故无离贪行爱行义。彼相应即与彼贪相应,意为非如嗔等与彼不相应。彼二即爱慢二。不超越即不超越自性及相应力转起。此中虽如贪嗔相应力俱转痴依增盛力别行性,不仅痴,如是信慧寻。如是虽有与贪相应慢也应有别行性,虽如是如贪瞋慢见疑无明随眠义此等贪等独特行义,故无慢行。故行说为"本性"。本性即自性。以此也应见说无见别行性。但注中为显示痴行摄见行故说"因痴因等"。此中以"及"字集合相应,即因痴因及与痴相应。
provided by EasyChat

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

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

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

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


我来翻译这段巴利文：
44.何宜即如何住处等宜。前习即前生已行。某即指优波帝沙长老。因彼于解脱道如是说。前据说即据说字表示不悦。可意行即可意作。多善业即多为端正业。非一切贪行者,因无贪者也前可有可意行多善业,因从天界没此生起可能。以此显示无前因定唯以如说因不为彼等贪性,贪性为因贪行此义。
他即多切割等业从地狱等此生起非一切嗔痴行者为结合。此中也因如说因于嗔性痴性不决定故应知嗔痴行性也不决定。界增胜定若量则无,若力则也不得一向显示说"如说方式无增胜定"。此中如说即以"二界"等说方式。于界定即依痰等界胜性为贪等行者于界定说"痰胜者贪行"已又说"痰胜者痴行","风胜者痴行"已又说"风胜者贪行"故彼依界定言前后相违。不确定言即不以确定性慧确定已说言,义为不考察言。
增胜说即果报说所取增胜说。前因定即前生转贪等因定。定即应见彼等贪等必定贪等自性。贪增胜彼等即贪增胜,增胜贪,义为贪胜。及无痴增胜即此中及字为总摄。以此总摄贪增胜等各别混合十四分别所欲,由摄于如说六中。此中应见贪增胜等为果。
今为分别显示彼等贪增胜等各别混合等开始"因谁"等。行业时即作业时。贪强即贪依彼缘和合力胜。无贪弱即彼对治无贪弱。如何此等贪无贪相互正对治一刹那转起?此不应如是见"一刹那转起"。但说顾恋刹那属行分。此理于余等也。胜即不能胜。因以"如是妙如是广如是贵不能施"等无舍施等力转起思相应无贪,彼不能善胜贪。因嗔痴不生,得如是缘故无嗔无痴强。彼即因贪等无嗔无痴强,无贪嗔痴弱故说因。彼即具彼补特伽罗。以彼业即以彼有贪等资助善业。乐性即和悦。以"无嗔"别语说彼义。


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

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

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

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

我来翻译这段巴利文：
如前方式即依前说方式弱无贪无嗔不能胜贪嗔,但无痴强能胜痴,如是于彼彼处应如理了知类推义。恶即嗔者。愚即慧弱。乐者即乐性。
此中依贪力,依嗔痴贪嗔贪痴嗔痴贪嗔痴力即三一法,三二法,一三法即依贪等增胜于不善分七品,如是于善分依无贪等增胜十四品可得。此中无贪嗔无痴,无贪无嗔痴,无贪嗔无痴强即善分来第三二一品摄嗔增胜痴增胜嗔痴增胜品,如是不善分贪嗔痴,贪嗔无痴,贪无嗔无痴强即来第三二一品摄无嗔增胜无痴增胜无嗔无痴增胜品,如是摄不善善分各三品为内故显八品。但依二混合力应显贪无贪增胜品等余四十九品,彼因不得故不显。因一相续无间无别位"贪强及无贪"等不合理,或依对治力彼等强弱性,或依俱生法力。此中且贪依对治力因无贪不胜故强性,如是嗔痴为无嗔无痴。但无贪等因胜贪等,及一切因胜同类转起力依俱生法强性。故注说"贪强无贪弱,无嗔无痴强嗔痴弱"。应知彼等弱强性依前资助如是熏习志向。
说谁贪即谁于增胜说说"贪"者,此于行观察应知"贪行"。恶愚即说"恶愚"者如次嗔痴行。慧即殊胜有慧。故虽有信寻说为慧行。无贪无嗔强性无信资助性不有故说"无贪无嗔因信性故信行"。
此理说为共通故为显如慧行等唯依生前因定说"或如"等。此中无痴眷属即无痴围绕,义为依资助相应慧所作。余三句也此理。贪等混合眷属即此中贪痴等相互不相违混合眷属义。应知不相违因不双取转起。如是信随行法随行性相互也异性。一向也应许混合行因前因定成就行。如是也增胜说转起因如理贪无贪等果缘性。故说无碍解道;

1.232) –

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

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



我来翻译这段巴利文：
1.232）-
"趣圆满由智相应何八因缘生起?善业速行剎那三善因于彼剎那生思俱生缘,故说由善根缘行。顾恋剎那二不善因于彼剎那生思俱生缘,故说由不善根缘行。结生剎那三无记因于彼剎那生思俱生缘,故说由名色缘识,由识缘名色"-
等。依前因定如三因者慧明利,二因者不如是。如二因者有所作巧慧,无因者不如是。如是贪增胜等补特伽罗为贪行等应至此结论。为显如说义依结论说"如是于贪等"等。
provided by EasyChat

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

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

Samparivattakanti samparivattitvā. Āloḷayamāno vālikākacavarāni ākulayanto.

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

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

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

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

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

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

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


我来翻译这段巴利文：
45.此中即于彼问言。理即知理。依补特伽罗说义也依法显故依法说"应观行"。自然行即非作为自性行。美饰即美性庄严。蹲足即不触中。如掘即如掘地。拖即足下时如拖足下。故彼足拖被后拉。散乱即遍搅动。如怖即如惊。有说如畏。猛踏即以足尖及足跟猛然压。开覆者即除覆断烦恼者。此如是足即见世尊足说。
端严即生信。妙相即好相。硬相即僵相。不急即不急,义为徐徐。善置即善安置不散。卧即以身伸展相卧法卧而眠。倒身即堕身如无力突然倒身。丑状即形状丑。散身即此彼散手足支节。
遍转即遍转动。搅动沙土垃圾使扰乱。
细妙平等恭敬作即善巧美妙平等有加行作性。坚硬不平作即稳不松不平作性。不限不成。
满口即满口大。不觉味即不觉味。放钵即放食钵残食。涂口即涂外口。
如疲即不能忍彼如得疲。无知舍即无知性舍。有说无知所称舍。
欺等中隐藏实过相为欺。显示不实德相为谄。高举相为慢。以称赞不实德相受不知量相为恶欲。以称赞实德相受不知量相为大欲。一切得不满足相为不喜足。刺义为角,所称淫欲角为淫欲都市性。依装饰自身及衣等资具转起贪着轻躁。如是等即此中等字摄无惭无愧憍放逸等。
结缚他人过失相为恨。涂抹他人功德相为覆。如咬断取他人功德双取相为诤。嫉妒他人成就相为嫉。隐藏自己成就相为悭。此中等字应见摄恶语恶友等。
不策励为惛沉。无力害为睡眠。心不寂静为掉举。追悔为恶作。疑为疑。非理坚执为执取。如所执邪执难舍离难放弃。此中等字应见摄失念不正知等。
离舍施即离执舍施无着舍。如欺等如是转起不善蕴,如圣者欲见等如是转起善蕴应知。


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

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

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

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

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

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

Cattālīsakammaṭṭhānavaṇṇanā



我来翻译这段巴利文：
生信处即三宝。生厌处即生等。善修习即善法修习。"如是如是我将作"夜分思虑诸事为夜烟。如是思虑彼等日分不修为日烧。此彼奔走即此彼彼彼所缘心放逸。故说"此心前行行,随欲随所欲随乐"及"彼心驰散"。
法转见等于圣典及注释未来故不能说"一切行相"。意为有来某某。说"不应执为真实"为显彼因说"因贪行"等。不放逸住即彼舍执性修习为不放逸作。异相威仪等即以美饰非美饰徐缓及突然行等。不生即不合。问知即问知法转等。
46.宜即利,义为断烦恼。未净栏即不清净围栏。地面即仅于地上建无上层。一边倾山脚下部无作墙地作未作崖。蝙蝠满即下向悬垂口小蝙蝠充满。坍塌即断破。高地即粗灰无荫无水。狮虎等怖畏危险。丑即丑。恶色即不好色或丑状。网状作糕为网糕。如麻布粗触即如麻板苦触。以重性及间间缝制难持。钉结坏即钉及结坏美。此为贪行者宜,如是彼烦恼现行不有为意。余也此理。
方向即向方,意为向露地。大遍即大遍圆。余于住处等说痴行者,彼如说嗔行者。
唯寻驰散因如具寿弥醯长老。洞口即山穴。小即如碗盘量。
差别限度因缘限度显现限度适宜限度即各别应结合限度字。显现即如"此贪行"等了知显现。因某遍处随念处摄说故说"未完全显示随顺行业处"。
四十业处释;

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

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

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

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

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


我来 译这段巴利文：
47.算说即依数说算"四十"所取所说。"此中若干引生近行定,若干引生安止定"即依近行安止引生。"若干一定,若干二三定,若干一切定"即依定差别。"此等超越支,此等超越所缘"如是依超越。"此中若干应增长,若干不应增长"即依增长不增长。所缘即依自性法相不可说,及依动不动所缘差别。地即依欲界等地差别。取即依见等取差别。缘即阿卢巴等如理缘性。随顺行即贪行等随顺性。
业处即为修业转起所缘处。四定即具四种色界定,义为彼所缘。此依四法说。三四定即前三定梵住,四定入出息遍。余即余说二十一业处。
以天眼见心色有情初业者能以他心智了知,非余故遍满为他心智缘。故说"能以心知他有情心"。由处限定即由自住处限定。如是成就摄取善巧故依限定相彼等现起,故此不增长为意。若有增长无功德为显说"无功德及"。以"于彼"等开显彼无功德。因增长唯增尸聚,未增长也镇伏欲贪故无功德。明显即以广所缘性极明,以增长相无量所缘性遍明义。
一切即全无余。"此地"言依现起相说,非增长相为意。得即殊胜得性,至上首自在性义。因长老最上首自在于精舍导马如是随处坐立也入彼定。故彼遍相如增长现起。故说"于一切方"等。
说即于法聚说。大即广。因依低地等不住一分而依遍取于全身取相故彼大。或于大身。小即于身一分取相为结合。或于小儿童身。此即不净相。过患即说"唯增不净聚无功德"过患。


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

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

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

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

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


我来翻译这段巴利文：
余也不应增长即略说义为开显依生起说"何故"等。取相虽依棉团等现起说"唯增风聚"为依风聚所依。处限定即以鼻端口相等处有限。如增风遍此无功德,唯增风故说"因有过患"。彼等即梵住。相即所缘。以彼无义即以彼增有情聚如增地遍等无义。摄取即依摄取未摄取修习境,非依增长相。故说"一住二住等"。此即梵住修习。此即此瑜伽者此似相。此由破限生近行定,非由生相。若如是如何定小无量所缘故说"此小无量所缘也依摄取",摄取少许有情转起慈等小所缘,摄取众多无量所缘义。虚空唯遍除不应增长为结合。或说应与彼相应。唯能增长假想所缘,非余故说"不能增长自性法"。无色小无量所缘应知依小遍除虚空广遍除虚空转起。余即佛随念等十业处。无相即无似相。
似相所缘即以似相为所缘。余十八。余六即四梵住空无边处无所有处。因漏前为烂尸。因流血为血尸。因虫动为虫尸说动所缘。因窗隙等入内太阳光等显现动相故光轮所缘也说动所缘。前分即似相转起前分。寂止即寂静不动。
于天即欲界天,因彼无不净及厌食。因色界无出入息故说"及入出息念"。
所见即以所见事为因。应取即应学,义为应生学相。故说"前分"等。彼即身念。因依取甘蔗等叶动色或依彼取说"风遍依见触"。初业者不应取即初业者不应取,不应依修习开始建立,因不得下三梵住及遍中色界第四禅不能成就。
此等业处即此中以业处摄应知如理摄所缘及定。乐住即现法乐住。


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

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

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

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

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

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



我来翻译这段巴利文：
"十一业处顺宜"即依直对治说此。如是余也。因将说"此一切"等。顺宜因为对治贪欲方便。八顺宜为结合。如是余。一即此望随念于随念中一,非望痴行寻行因彼等不得余顺宜。"信行者前六随念"此依最宜说。因无取此直对治此最宜差别故一切行顺宜。小即钵量,无量即过彼量。或小即碗钵量,无量即过量所摄为打谷场等遍。
四法即四应作意法。上即立足戒圆满,善友,闻宜法,精进,慧此五法上。不净即修不净于十一不净业处修习。慈即无限或有限转起慈修。入出息念即十六事入出息念定修。断寻即为断邪寻。无常想即如"一切行无常"如是转起无常观。断我慢即为断"我"所生九种慢。此中说一者应修四法,非一者四行性。由此了知"一切业处断一切不善增长一切善"。
说一者七业处,非具寿罗睺罗一切行为意。言说即如"某业处顺宜某行"如是所说言说。意即如是言说意。彼即以"此一切"等已显。
48."爱敬"等所说善友。如"自取钵衣"等所说方法亲近。欢喜生起"如是多危难此身我已于住处舍"。故说"如"等。
不应诃即不应诃责不应制止。彼此不应诃性或因恶语,或因于师无入爱性为显彼二说"恶语或"等。若被师诃显露忿恚瞋不信,或说"住彼处何用"而去,此二种不应诃。法即教诫训诫法。秘密义即业处义,及谛缘起等甚深空相应。
说为汝利即若有说"堕百人深渊有何利于汝"。擦磨即若说"人磨有何利于汝"我应擦磨尽灭无余自身。若有说"止息我入出息有何病愈等利于汝"。三比丘也依显示于师敬爱显示发精进。

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

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

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

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

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


我来翻译这段巴利文：
49.于他处转起心来住处,彼为彼住处如"兽住处",住处即意乐。彼二种邪及正。其中邪依常见等邪执着。正二种依轮回及出离。其中依出离意乐"正意乐"此为所期。今以差别显示彼说"依无贪等"。其中六行相即以无贪等六行相。正意乐即依成就前分戒圆满等,及依出世间近依性有正意乐者为正意乐,以彼。因无贪等断多过及引多德为众生饶益特别是瑜伽者。如是无贪等以对治悭垢等转起。因说此:
"无贪对治悭垢,无瞋对治恶戒垢,无痴对治不修善法。此中无贪为施因,无瞋为戒因,无痴为修因。此中以无贪不取过度因贪者取过度,以无瞋不取不足因瞋者取不足,以无痴不取颠倒因痴者取颠倒。
此中以无贪持现过为过而于过转起,因贪者覆过。以无瞋持现德为德而于德转起,因瞋者覆德。以无痴持如实性为如实性而于如实性转起,因痴者执真为不真,不真为真。以无贪无爱别离苦因贪者有爱及不忍爱别离,以无瞋无怨憎会苦因瞋者有怨及不忍怨憎会,以无痴无所欲不得苦,因无痴者有'此何处可得'等观察。
此中以无贪无生苦因无贪对治爱及生苦以爱为根,以无瞋无老苦因利瞋速生老,以无痴无死苦,因痴死为苦,彼不在无痴者。以无贪在家,以无痴出家,以无瞋一切乐住。
此中特别以无贪不生饿鬼趣,因众生多以爱生饿鬼趣,爱对治为无贪。以无瞋不生地狱,因以瞋暴烈性生如瞋地狱,瞋对治为无瞋。以无痴不生畜生胎,因以痴生常迷畜生胎,痴对治为无痴。此中无贪作无依贪趣近,无瞋作无依瞋远离,无痴作无依痴不中性。


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

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

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

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

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

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


我来 译这段巴利文：
"此三者如次为出离想无恚想无害想此三,不净想无量想界想此三想。以无贪避离耽着欲乐边,以无瞋避离自苦行边,以无痴行中道行。如是以无贪破除贪身系,以无瞋破除恚身系,以无痴破除余二系。前二念住由前二力,后二由后一力成就。
此中无贪为健康因,因无贪者虽可贪不适也不服,故无病。无瞋为青春,因无瞋者不为生皱白发瞋火所烧长时为青年。无痴为长寿,因无痴者知利不利避不利而服利故长寿。
此中无贪为财富因由施得财,无瞋为友谊因由慈得友及不失,无痴为自成就,因无痴者唯作自利成就自身。无贪为天住因,无瞋为梵住因,无痴为圣住因。
此中以无贪于自方众生行寂灭因无执着彼灭故苦,以无瞋于他方,因无瞋者于怨亦无怨想,以无痴于舍方因无痴者无一切执着。
以无贪见无常,因贪者因受用希望虽无常行不见无常。以无瞋见苦,因无瞋意乐舍怨处摄受见诸行即苦。以无痴见无我,因无痴者善取如实了知无导五蕴为无导。如以此等有见无常等,如是以此等也由见无常等。因以见无常有无贪,以见苦有无瞋,以见无我有无痴。谁正知'此无常'而于彼生求,或知行'苦'而更生极利瞋苦,或觉无我空而复入迷?"
故说"依成就前分戒圆满等及依出世间近依性有正意乐者为正意乐"。故说"如是成就三菩提一"。


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

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

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

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

Kammaṭṭhānaggahaṇaniddesavaṇṇanā niṭṭhitā.

Iti tatiyaparicchedavaṇṇanā.

4. Pathavīkasiṇaniddesavaṇṇanā



我来翻译这段巴利文：
今为以圣典显示彼等意乐说"如说"等。其中六即数限。意乐即显示所限法。二者合为六种意乐义。菩萨即觉有情,或因定于菩提有情着,信解趣向倾向义。导向菩提成熟即如志愿导向应证菩提成熟。无贪意乐即以无贪行相转意乐,始"我等如何一切处一切时唯无贪"中以无贪,后依彼喜意乐。见贪过即于贪相贪以一切行相见过。此为显示彼意乐一分增长相。因见贪过无贪功德无贪意乐增长,彼此见过功德方法已显。余句也应知此理。此差别 - 出离即此处出家。远离分别远离,镇伏远离,身远离,心远离。出离为涅槃。一切有趣即一切有一切趣。信解彼即依修习及出家所为信解。故说"信解定"等。
50.问"汝何行"若说"我不知",应问"何法多现行于汝"。何即何不净或随念处或余。何作意于汝安即心一境性乐。心倾即自性依乐倾。如是等即以等字摄威仪等。彼等也非一切必定错误。如是说应问现行。应说"汝修习某某作意方法几日"。
"自性已学业处"此依欲取业处依诵或作意作习说。一二座即一或二热座。令诵于自前令读而与,若欲往余处为意。故说"于近住者"。来时应说,闻转起为意。
地遍即地遍业处。已作即已作遍。彼彼相即师说业处句义意譬喻等于自智现起彼彼相,说何何相。系即引系如作,置于心不忘义。如是善现念取相于彼正知作恭敬听。彼即依如说善取。余即如是不取。一切行相即说因于彼无余任何行相。
业处取说释竟。
如是第三品释。
4.地遍说释;

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

Ananurūpavihāravaṇṇanā



我来翻译这段巴利文：
51.安乐即因得住所宜等作意安适修习顺宜性。令净即依断彼等结处令净。不疲即身不疲。因若有身疲应有业处作意障碍为意。结处即义理意趣难通达成结处。断即如实显示义理意趣而断,义为明显极显。极净即善净,无密无缠义。
不适合住处释;
provided by EasyChat

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

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

Patthanīyeti tattha vasantesu sambhāvanāvasena upasaṅkamanādinā patthetabbe. Tenāha ‘‘leṇasammate’’ti. Dakkhiṇāgirīti magadhavisaye dakkhiṇāgirīti vadanti.

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

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

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

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

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

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

Anurūpavihāravaṇṇanā



我来 译这段巴利文：
52.任一即任一也,何况多为意。大性为大。如是余。酿酒者为酒店。如是叶等。菩提场等应作此处"职责"为意故说"水瓶或空"。尽即因与入入者而尽。破旧住所也若比丘如是说"具寿,随乐作沙门法,我等将修护"。如是应住此理也得,因已说理故不说。
大道住所即大道近处住所。瓮木凹等即染瓮,染木,木制凹,染煮处,洗板如是等。菜采者即采菜女。异性声即说欲乐具相应歌声,仅女声也是异性声。彼即花多住所。如是即如说叶多住所障碍"彼处取业处"等。但应说"采花女采花"。此为此处差别。
可求即依彼处住者尊重而亲近等可求。故说"视如洞窟"。南山即说摩揭陀国南山(古印度摩揭陀国南部山区)。
异性境为可意不可意。为见不可意故说"瓮互碰"等。资具树为适资具树。
若住所。打谷场即做谷处。牛围即"食谷"。水轮即应于田给水轮。此也即大僧伽受用住所也。被阻止业处比丘。
海航河所依水港。大城收入门地森林口等所依陆港。不信。故彼处不乐住为意。想王人。
集会即此彼往来。悬崖即立悬崖顶歌"以歌声引来此处推悬崖食"。急取即急来"汝去何处"取肩。
何处即于何住所或住所近不能得善友,彼住所彼不得大过为结合。
路者即导于路转起为路者,依路住所。彼路者。酒家即有酒家住所为酒家,彼酒家。如是叶等。城所依城即说后分略如"怖军为怖"。木即与木所依。异性即若为异性所住,或异性住处,彼住所异性。与彼异性。边界所依及界所依及不宜为边界宜。何处不得友,彼也即一切处依处字望中性词尾。如是知即知"不适修习"如是。
适合住所释;;

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

Khuddakapalibodhavaṇṇanā

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

Bhāvanāvidhānavaṇṇanā



我来翻译这段巴利文：
53. 此名适合即此住所名适合修习。不太远即因离乞食处半由旬以下不太远。不太近即以后量因离乞食处五百弓不太近。因彼不太远不太近性,及乞食处无危险等道性,往来适宜性故往来具足。日间因无大众混杂故日少杂。此少字为无义如"少欲"等。夜因无人话声故夜少声。一切时因无人集会声故少喧。无烦即无艰易。因戒等德坚固性为长老。多闻彼等即多闻经偈等。来传彼等即以诵持及于师处善来而有来之传教法。持法即持经阿毗达磨法。持律即持律。持纲要即持彼等法律纲要。于彼彼法遍问。以义遍问而审思考察。"大德,此如何此何义"为显示遍问遍问相。未开显及依法义显示余处法以传来开显。未明显以理趣显示令明显。于可疑处法因生疑惑性成结处法分以如实决择与令除疑。此中"不太远不太近往来具足"为一支,"日少杂夜少声少喧"为一,"少虻蚊风热蛇虫触"为一,"于彼住所住等资具"为一,"于彼住所长老等除疑"为一。如是应知五支。
小障碍释
54. 断小障碍功用后当来。或以与门扇边条遮围等作坚。或于割绳等作缝补。
修习方法释;

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

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

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


我来 译这段巴利文：
55.依一切业处即依次说示四十种一切业处。行乞食返即从乞食受用返回,为食乞食已放钵手义。除食倦即除因食生疲。因食入处时因其暂时性多有身疲,令彼寂。因彼不寂以身疲心不得一境性。远离即离人。乐坐即结跏趺坐置正身以坐乐坐。因说此即此说"或已作"等地相取,因此说于古注。
今显彼注文说"取地遍"等。此中略义 - 取地遍即取地遍为取相,生起地遍为取相义。此生起应知如是相现起。于地即将说差别地轮。取相即如镜面取面相如是以修慧于将说差别取地相。说"于地"也依轮望中性词尾。已作即将说方法已造作义。或字不定义。未作即自然打谷场等地轮。有边即有边界,有限义。此为限定语。如是以彼所遣显示说"非无边"。有际等为彼同义语。升量等升钵等同量为欲。有说"钵量为一掌四指,升量比彼大量。所造遍轮下限钵量,上限升量,不低高"为摄小量差别说"或升量或钵量"。如现起所缘增一指也为无量此义已说。有说"应作伞量遍轮"。
彼作善取相即彼瑜伽行者作彼地轮善取相。当睁眼观取相已闭眼作意如睁眼观时现起,名作善取。此善现念以不外行意一再省察名善持持。如是持彼一再作意作意缘彼数习修习多作名善安立。彼所缘即如是以作善取等善现彼名地遍所缘。系心即系自心引近行定系离余所缘。实此等为显示见功德。


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

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

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

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

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

我来翻译这段巴利文：
今欲以显示如所示注文义及修习方法,先显示未作取相说"此中于过去有"等。其中此中即彼注文。四五禅即依四五法说。有福即有修习福。具近依即具如是近依。打谷场即轮形做谷处。彼处量即所观处量。
不违即不错如说方法。以青黄赤白杂即以青等色泥各别及一处杂。恒河流即恒河流。据说狮子洲有名罗婆那河(古锡兰),其流切岸处泥为晨色。依此说"如恒河流泥晨色"。晨色即似晨,晨光色义。
如是显示遍过今显示造遍等余相说"彼实"等。可携即可携带适合持行。住彼即于何处作,住彼处。如说量即如说"或升量或钵量"量。圆即轮形。作业时即取相修习时。此即一掌四指宽,依此量说"或升量或钵量"。因升不太大,钵大能盖瓮故同量。
56. 故即因说为限界。如是说量界即如所说量一掌四指宽作界,或如是说量遍轮以异色作界。木粉即库旃檀等木粉生异于晨色。故说不取彼。但普通木粉如石粉。以无高下处如鼓面作。彼更远等为显示异于如说处及座之过。遍过即手掌足等此为遍过。
如说即如说"二肘半间处一掌四指足座"方法。欲过即"欲为骨聚喻无味义,草炬喻烧义,火坑喻大热义,梦喻暂现义,借物喻暂时义,树果喻碎一切支节义,刀砧喻斩义,矛枪喻刺义,蛇头喻有怖义"等"欲少味多苦多恼"等。

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

‘‘Pabbajjā paṭhamaṃ jhānaṃ, nibbānaṃ ca vipassanā;

Sabbepi kusalā dhammā, ‘nekkhamma’nti pavuccare’’ti. (itivu. aṭṭha. 109);

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

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


我来翻译这段巴利文：
2.42. 欲乐名此多患,有着,有怖,染污,如食粪,下劣,卑贱,凡庸,非圣,无益等。如是观察事欲烦恼欲种种过。于出欲即为欲出离,或离彼。以为上道基一切苦超越方便。出离即禅。生乐欲即生意乐。"世尊实正等觉因无倒法教,善说法因一向出离,善行僧因如教行"如是随念佛法僧功德生宝三境喜悦。行出离为出离行,为得具近行禅观道涅槃因义。前说初禅为出离故余一切出离法。如说:
"出家初禅及.涅槃与观慧.一切诸善法.说名为出离"
寂乐味即心远离等远离生乐味。如是此五句应知显示"见功德"等句义。以正相即除太开太弱观以不太开不太弱观名正观相。取相即于地遍以眼取相以意取。应修即如是转取相应增应习应多作。
观太细太明色如眼疲。因显自性太明显。如是从色或相现起。故说"彼不生相"。如睁眼观色不明显。心昧因见少作堕懈怠。故说"如是也不生相"。如镜面见面相即如镜面见面相人不太开亦不太弱,不观镜面色亦不作意相。然以正相观唯见自面相,如是此也以正相观唯致力取相,故说"以正相"等。不应观色即彼地遍晨色不应思。但眼识取不能遮。故此不说"不应观"而取观察。不应作意相即彼地界坚相不应作意。


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



我来 译这段巴利文：
因见应取故说"不舍色"也于此不应依色作意,但彼色应作依止性显示说"作依止俱色"。依止同相依附彼色以彼地同性作,与色一起应作意"地"义。多依施设法即依地界多性过于有情性于有资具地"地"为世俗语言,于彼施设法置心应作意"地地"。若依世俗语言应置心于施设,也应以异名作意地,且有何过显示说"大地土地"等。其中所欲即欲说彼名应说。且彼若顺彼想即彼瑜伽者因前于彼取想力顺多习熟来应说。应说即初作意或有出声说,或依师应说。何须多,唯明显为量显示说"复次"等。时开时闭即少时开眼依取相观地轮,复少时闭眼应作意。以何相观已取,以彼相复应注意彼。

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

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



我来翻译这段巴利文：
57. 现起即到意门速行境。彼取相的。不应坐彼处。为何?若生取相也观地轮修习,不生似相。因近处也不能观。故说"入自住处"等。为无声取单层履,为除障碍取杖。若失,则彼应修为结合。于将说不宜以任一不宜为因。取相即取如生起取相。应注意即应作意相为意,或应善一再带来业处义。寻击伺击即以寻,以殊胜寻而得名"寻,伺"如是与修习心相应正思惟以击绕击作用一再转业处应作击绕击,应多转得力伺作意义。如是作即如是作业处寻击伺击。如修习前后导致殊胜,如是修习。次第即以修习次第。当信等根明利转时,以远离不信等特胜力得七力支持寻等欲界禅支多而现起。因此彼等正对治欲贪等与彼一处恶法远离,与生似相缘彼生近行禅。故说"镇伏盖"等。其中沉没即善沉,寂止义。
此即似相。手指脚手掌等遍过。以镜轮喻等显示似相比取相极清净柔细。且彼似相无色无形因无胜义性。如是即有色形。三相所击即入生等三相,或印无常等三相。若此非如是有色等,如何为禅所缘说"唯"等。想生即修习想所生,由修习想生起。因无自性无有生起。故说"唯现起相"。

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

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

Sattasappāyavaṇṇanā

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

Uttarena vā dakkhiṇena vāti vuttaṃ gamanāgamane sūriyābhimukhabhāvanivāraṇatthanti. Sahassadhanuppamāṇaṃ diyaḍḍhakosaṃ.

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

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

我来翻译这段巴利文：
58. 已镇伏已沉没,不应为彼作努力义。说"近行定"有其余定由义得,为显示彼说"二种定"等开始。二相即禅法对治远离、得坚固性此二因。今为以位显示彼因说"于近行地"等。近行地即近行位。虽尔时禅支锐利得大,彼对治法镇伏心得定。故说"以断盖心得定"。得地即得禅位。尔时以生得定诸禅法心得定。故说"以现支"。心得定为结合。
非生力即非得力,非得修习力义。心即禅心。住整夜整日依等至时说。以近行地增相适合故说"增相"。得失即失得近行禅。相不失时缘彼禅也不失,相以无护而失时一再得禅也失因依彼转。故说"于护"等。
七适宜释
59. 说"且坚固"为显示如何坚固说"念现起,心得定"。如所得相于彼善现念得一境性名坚固,善护。此中以念摄正知,以定摄精进因不间断性。彼即彼等住处。三三即于一一住处未住未住处住限三三日。
或北或南说为遮往来向日。千弓量一半俱卢舍（约2公里）。
三十二畜生语即依王语等说。彼等虽未于圣典具说,包摄林山河岛语等词,因天解脱旁出故说"三十二畜生语"。依十语事即"少欲知足,远离,不杂,发勤,戒,定,慧,解脱,解脱智见"此等少欲语等事,依彼言语适宜。
非畜生语者即非畜生语者,说异畜生语合法相应业处语义。具戒等德即具戒定等德。凡定业处者,或得定业处究竟者,彼适宜此瑜伽者。故说"依彼"等。多身坚即专注身坚养育。依彼说"食至腹满而住乐卧乐息乐眠乐"。

5.206).

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

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

Dasavidhaappanākosallavaṇṇanā

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

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



我来翻译这段巴利文：
食物多以甜酸味为有情所用,于酪等如是见。苦等味唯作造作故说"于某甜,于某酸适宜"。
于何威仪为依止,或转时,或于何威仪转时。多习相即多习相于似相为境多习修习作意,或依相行处习多习。以何修习修习习,以彼行处习也欲。
十种安止善巧释
60. 不生安止。以何方法于安止善巧,彼十种方法为安止善巧,或生彼智。由事清净作即由事清净作应求安止善巧为结合。如是于余也。
61. 因为身与依彼衣等为心心所转起处此中意为"事"。彼如何为心生乐,如是作为彼清净作。故说"内外"等。身或即或字不当处用,身为汗垢所取或以余流污作所害义。住处或即以或字应见钵等摄。此法岂非已摄于断小障碍,何故复说?实已摄,但于修习开始时。此中已修业处住近行禅待安止住时后时生如是行为安止善巧说。不清净时,或为境时。如何修习彼等为境?依间间生心转说。彼等心转为心一境性不清净。于心心所为依等缘。智也即也字为积集。由此显示"不唯彼事,且彼不清净时智也不清净"。但彼相应不清净已成,智别取因安止多助。如是禅说"迟通速通"依智说。依止依止也说依止故说"依灯座芯油"。智不清净时显示如观修习定修习也弱故说"以不清净智"等。其中业处说止业处。应知增以现支,生以德转,广以一切得自在。清净即白分,应依说相违知义。

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

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

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

我来翻译这段巴利文：
62. 作平等即作用无多少。依缘于可信事胜解作用锐利,慧不清净,精进等松弱故信根强。故说"其余弱"。彼即彼信根强,其余弱故。不令落懈怠分,举摄俱生法为助力给予为举摄,举摄即作用,不能作举摄作用为结合。近行立住或不舍为现起,散对治。或以何俱生无散,彼无散。如以眼于色,以何如实见境自性,彼不能作见作用因被强信根胜。俱生法中作主义诸法同转依一味义成,不异。故即摄说义为因。彼即信根。观察法自性即于何可信事由殊胜等德胜解殊胜转信根生强,彼由缘所缘等分别如实观察。如是以如是法性理由自味摄取时胜解不广大,以"此为此等法自性"遍知慧用殊胜故。主要法中如信强慧弱,如是慧强信弱。故说"彼应以观察法自性减"。
如是不作意即以何相修习信根强,不修习彼相为说。此中二种信根强,或自缘殊胜作用胜,或精进等作用弱。此中初分别显示减方法,第二分别如作意精进等作用弱故信根生强,如是以不作意导致精进等作用锐以作意令信根与彼等同味减。以此理应知于余根也减方法。
婆迦利长老事即彼具寿由信胜解作已作唯专注见师色身住,为师"婆迦利,见此臭身何用?婆迦利,见法者见我"等。

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

‘‘Pāmojjabahulo bhikkhu, pasanno buddhasāsane;

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

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

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

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

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


我来翻译这段巴利文：
3.87. 教诫令修业处也不修习被逐欲自害上悬崖处。尔时师如坐放光显自说-
"比丘多喜悦.信佛陀教法.当证寂静道.行寂乐灭处"
说偈已说"来婆迦利"。彼以彼甘露灌顶欢喜已开观。因信强不入观道。知彼世尊令根平等清净给业处。彼依师所给方法精进观以道次第证阿罗汉。故说"婆迦利长老事为此例"。
余作用差别即现起等作用殊胜。轻安等即以等字摄定舍觉支。应减即如信根强以观察法自性减,如是精进根过度以修轻安等减,因彼属定分。如是彼护定根过度不堕懈怠如修精进等一向护精进根过度不堕掉举减。故说"以修轻安等应减"。
苏那长老事即细软苏那长老事。彼具寿从师取业处住寒林思"我身细软,不能唯乐得乐,疲劳身也应作沙门法"立定经行专精进足底起泡也舍受作坚精进因过精进不能生殊胜。师至彼以琵琶教诫显示合精进平等方法清净业处往耆阇崛山（王舍城郊外山名）。长老也依师所给方法合精进平等精进观住阿罗汉。故说"应显苏那长老事"。
余也即于念定慧根也。一即一一。应见此为普通说。如是显示五根各过度减平等已,今为显示其中何等别不共共平等应求说"别"等。此中即此等五根中。平等即信慧互不多少。如是定精进。如信慧各为主要法作用互不超胜别应求,由此平等担负成安止,如是定精进属懈怠掉举分同味时互支持由俱生法无落两边善成安止。


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

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

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

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



我来翻译这段巴利文：
说"因强信"等为显示。其义-具强信无清净慧者,为顶信非证信。如是彼于非处信如外道弟子。亲诈欺分即亲近虚伪分。以弱信慧过度"无舍施事唯以心生也有施福"等计度被似因所欺。如是者为干推度所夺心不受智者语,不得劝导。故说"如病起药不可治"。如此信慧互离非有益有害,如是此中定精进互离非不散有散应知。胜懈怠,故不得安止义。胜掉举于此也此理。彼二即彼信慧二,定精进二。应作平等即应作同味。
定业者即止业处者。如是即如是时,信彼等强时义。信即不思"地地"唯作意如何生禅而信"定佛所说方法将成"生信。胜解即入境如胜解方向。一境性强适合因禅以定为主。二即定慧,定业者定过度也应求故说"以平等也",以平等义。安止即此所欲安止。如是说"有"有疑,出世间安止则以彼等平等所欲。如说"修止观双运"。
若别求信慧定精进平等,如何念说"念于一切处强适合"。一切处即沉掉分五根。取掉举分说"信精进慧"。其他也应取。如是说"以懈怠分定"唯,非"以轻安定舍"。彼念。委一切王事为司一切。以彼因一切处应求义。说于注。委一切为属一切处,或以一切沉掉分觉支取应属一切,属一切即一切处。心即善心。彼以念为救护前进为未得得未证证。故说"护现起"等。
63. 心一境性相即心一境性相,名为心一境性相。念取心定相护止相即护遍相。故说地遍等以等字应见不唯取似相而且止相也。彼即护善巧。此中安止善巧说中"相善巧"为意,作修善巧已成义。;

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

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

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


我来翻译这段巴利文：
64. 过软精进等即以等字摄喜悦警惕相反。沉即退缩落懈怠分。心即修习心。修择法觉支等此中应加"三"字结合。如何修彼,彼自将说。
小即少。欲燃即欲点燃。给水风即近水混风。非时即非时,不适时。以觉即此觉故,或具彼者觉为觉者瑜伽支为觉支,殊胜美好觉支为正觉支。身心热恼寂止相轻安即正觉支为轻安觉支,彼轻安觉支。定觉支等也此理。此差别-先定义相已前来。从生观为舍。此以义即此中应知彼中舍即觉支舍。难生即不能生起。法择,于法择为择法,慧义。勇状态,或业,或以法应起转为精进,勤。令喜身心为喜。
如自即自自,自己义。以食即以缘。修即生,增。善不善即从善巧生故善,对治彼不善。不善者有过,善者无过。不善下,余胜。或以下欲等开始善下,余胜。黑即黑令心不明,白即白令心明。或因黑生故黑,因白生故白。彼等即有对。黑以正相违故与白有对。如是白也与余。或黑与白与有对为黑白有对。乐受与苦受有对,苦受与乐受有对。未生即未起。为生即为生起。生即已起。为更有即为再再有。为广即为广大。修即增。为圆满即为圆满。


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

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

我来翻译这段巴利文：
此中即"有诸比丘"等所示圣典。依通达自相共相即一起取无过乐报等,各别触等自相,无常等共相通达。转作意即于善等如实了知彼彼自相等生速行心。彼以不颠倒作意性说"如理作意"。缘彼性转向也随彼转。破坏相等此中应见以共相摄。以善作初始转精进以持性说"界"故说"发起界说初精进"。得习精进成力破对治故说"因出懈怠故彼更强"。能破极胜更胜对治法成锐更锐等故说"超越处处故彼更强"。住转于此为住处,喜觉支住处为喜觉支住处。或应住为住,喜觉支住于此为喜觉支住处,次第转喜觉支俱生法。因彼中喜为喜觉支殊胜因,故说"此为喜名"。生作意即如何作意未生喜觉支生,已生增,如是转作意。
遍问即遍察问性。取五部依止师问彼彼义,或以注遍察于彼彼结处问"大德此如何,此何义"生择法觉支。事清净作令根平等略广已说。此中以定资助来,此以慧资助。以一切定资助,以一切慧资助因定以智现起。"得定如实知"。;

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

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

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



我来翻译这段巴利文：
5.1071. 说。远离劣慧人者即远离劣慧钝智如置食乌肉置犬同愚痴人。亲近有慧人者即于慧已作胜解于谛缘起等善巧圣者,或观行者大慧时时亲近。观察深智行者即观察以深智所行蕴处界等,或显示谛缘起等空相应经。彼胜解者即慧胜解,向慧倾向趣向义。
恶趣等即以等字摄生等于过去轮回根本苦,未来轮回根本苦,现在寻求食根本苦。精进所系世出世殊胜证得即功德,彼见性为精进所系...等显示。有前分涅槃道去道应去应行道故。以令施者大果作尊重钵即以自正行令施资具者于自作大果性作尊重乞食。其他即资具供养。远离懈怠人即远离懒惰于修习不知名者多身坚食到饱从事乐卧等说畜生话人。亲近发精进人即以"昼经行坐"等修习开始发勤精进人时时亲近。观察正勤即观察四种正勤威力。彼胜解即彼精进觉支胜解一切威仪向倾向趣向。此中除昏睡远离懈怠人亲近发精进人彼胜解以破对治引近缘,观察恶趣等怖以鼓励应见生精进觉支。
由无佛等净信润性粗硬心为粗人,相反为润人应知。显示佛等德为净信经如胜信经等。以此等相即如前说善等通达自相共相等相及遍问等相。此等法即此于善等如理作意等及知法义等。

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

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

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

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

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



我来翻译这段巴利文：
65. 过勤精进等即极度策励精进等。以等字摄警惕喜悦等。掉举即以定等弱不寂止。难寂止即不能寂止得定。
观察彼相即此瑜伽者轻安定舍此等轻安等法先时于彼彼时如应已生,观察忆持彼心及俱生法轻安相,定相,舍相。于三处即"诸比丘有身轻安"等来三语,或彼显示三法聚。观察如已定相取止即止相故说"止相为止同义语"。散于种境为散乱,掉举。如是说彼相无住为味,动转为现起。因无一境性散乱对治为不散乱,定。彼即相如前应说。故说"以不乱义彼即无散相为同义语"。
知身状况适量食用胜食以生身轻等为轻安缘,如是受用宜时节,宜威仪,转身加行故说"受用胜食"等。由无加行平等等有热恼身心人为热恼人。由说相反应知轻安身人。
无喜悦即无修习喜悦。修习随道先后有殊胜转令心喜悦寂止乐,无彼故心无喜悦。以信警惕即以信以警惕。喜悦即善喜悦以警惕前起信生令心喜悦修习。正转即由离沉掉,止道行故同殊胜转正转修习心。舍即于策抑喜悦不作为。观察禅解脱即初等禅由善离对治法等即解脱彼等"如是修习,如是入定,如是决意,如是出,如是染,如是净"各别观察。
有情舍即于有情可爱处在家出家舍相观察。行舍即于内眼等外钵衣等舍相观察。亲爱有情行为亲近有情行。以此等相即此如说观察身心轻安相等相及受用宜食等相。此等法即此等轻安等法。

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

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

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

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

Nimittābhimukhapaṭipādanavaṇṇanā



我来翻译这段巴利文：
66. 以慧作用弱即以慧行少。如施戒以无贪无嗔为主,如是修习以无痴为主特别引生安止。此中慧不强时,修习心如食未调适不生人喜,故彼无喜悦。当修习不引生先后殊胜由不正道行时,因不得寂止乐心无喜悦。说"以慧作用弱"等摄彼二。彼即心。生老病死如应于善趣恶趣有故应见余五缚等饥渴等互害等因恶趣苦。此一切取彼彼有情依现有故别取过去未来轮回根本苦。诸食养生有情且依起果养生,彼不共余活命苦应见说第八警惕事。
彼即心。不沉等中以懈怠分法不过度故不沉。以掉举分法不过度故不掉。以慧作用成就得寂止乐故不无喜悦。先后殊胜由彼于境正转入止道。此中以不沉于策励,不掉于制御,不无喜悦于喜悦不作为。以不沉不掉于境正转,以不无喜悦入止道。或以正转不沉不掉,以入止道不无喜悦应见。
出离道即禅修。定胜解即于生定证禅勤修。彼因定为重向倾趣入而转故说"以定为重"等。
67. 得相如是修习安止善巧此安止转此结合。彼即安止。舍即因字为因义。因此事不有故观察心转相修习心以沉掉等转相。应合精进同等精进定同味。如何合说"些微"等。此中沉即沉状态,退缩义。行即去,策励同等义。故说"止过勤令同转"。如何令同转说"尘"等。如即如尘等中如注善说蜂等转为譬喻,如是以离沉掉状态合精进平等令心向相令修习心向似相义。
向相释

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

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

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

Paṭhamajjhānakathāvaṇṇanā



我来翻译这段巴利文：
68. 此中即彼"尘"等所说二偈。义释即譬喻所喻义显示。不巧即不善。跳跃即开始奔跑。正开时有蜜香花粉,后为风等散落,或无味。故退时尘尽说"尘尽时达"。花堆即依树枝花聚。
于外科医弟子即外科医师弟子。置水钵即置于水钵。刀工即开脉等刀工。触莲叶也结合。以平等即不如前者重轻作为以平等量作为。彼中即莲叶。清净技即善清净技成就技。
蜘蛛丝即蛛丝。舵手即船师。遮板即以席等作船遮板。不洒油灌注管即不洒碗等油灌细孔油管。如是即如彼初说蜜蜂外科弟子引线舵手注油者急作为,如是比丘"将速得安止"作强精进,如中说蜜蜂等不作精进,此二以无精进平等不能得安止。如后说蜜蜂等平等作为,此能得安止因合精进平等应知譬喻相合。故说"一比丘"等。沉修习心义。
初禅说释;

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

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

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

我来翻译这段巴利文：
69. 如是即如说方式。以合精进平等入道修习心以住立似相方式令向相此瑜伽者。将成即将成就,将生义。以修习即以修习。余即余三或四。平常心即平常欲界心。强...等一境性以修习力成更锐利性。因准备即因预备。若因近为近分,须转向者独有近分名故说"或近行性"。虽不太近不太远转亦名近行。近行即近入行。此前准备即种种转向道准备。此即此等准备近分顺应名。最后即第三或第四。超越小种姓即超越小种姓。保护者为种姓,"小"称名及觉以一向境性护为小种姓。如觉无所缘义不转,如是名无所诠。故说彼护彼。彼应见大无上相违欲爱境欲界法独特相。大种姓也应以此理知义。由修即由生。
总一切一切共名即初理已取故说"无取取"等。种种转向准备即准备意趣说"初或近分"等。第四安止心,或第五安止心前说理若第四须转向义。或第五即或字不定。此不定以此因显示说"速解迟解故"。此中速解第四入定,迟解第五。何故第四或第五入定,不此后说"后速行堕"。此第五后第六第七速行如堕因尽速行性义。
如未得习第一速行弱故不生须转向,得习强性故第二第三生须转向,如是得习强性故第六第七也入定为长老意。故说"故第六第七也入定"。彼即长老语。因经经顺应师说无支持说"唯自意"。"前前善法"。

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

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

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



我来翻译这段巴利文：
1.12. 然经句非因得习缘强性不定故。如是未得习初思亦为现法受,得习第二思乃至第六思为后后受。唯第四第五等为显示说义理门结论义说。此中若第六第七速行名堕因尽速行性,如何第七速行思为生受及无间？非此差别以得习缘成力。复何作业位差别。作业位以初中后为三。此中后位以决意思性为生受等,非以强性应见。说相续生为无间缘异熟相续为无间缘如是造作。故第六第七向堕尽速行性不能遮。如是说"如人"等。
彼入定。时限即时节限。此中七处于某处无量心刹那性,于某处极短刹那性故说无。此中不得完整速行道为时。故说"此中道无间果"等。余处即初入定,世间神通,道刹那,从灭起果刹那此四处。
如此即以如是修习次第此瑜伽行者成就初禅而住。如是住此证得彼初禅地遍结合。

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

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

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


我来翻译这段巴利文：
70. 此中即此禅句。离即分离。故说"分开远离",以断离义。即离诸欲中"离"以此说离于禅刹那欲无性。"即离"以此一向显示应离欲等显示此禅对治,离欲为证禅方便故为显此义说"初禅"等后说"如何"等为更明此义。"如暗中灯光"以此显示如无灯光夜为暗覆,如是无禅有情相续为欲覆。
此即前句限定语。不应如是见"唯诸欲"因不作限定。出离即出去由此于此为出离。何者出去?诸欲,彼等诸欲出离断为彼出离,从彼。云何同镇伏唯此为诸欲出离非嗔等难以理教净说"欲界"等。此中超越欲界即超越一切欲有道性。以此说此禅知欲性。对治欲贪即将说分别烦恼欲敌对性。以此显示如慈对嗔,悲对害,如是此禅为欲贪直接相违。如是以自转及异熟转离欲贪欲界性故此禅特别为诸欲出离。此义为本文故说"如说"等。虽取前句限定显此义,后句亦应取彼因有如是义故说"于后句"等。此即离欲欲。此决定。共说即不别说。断分镇伏断息灭出离离为断分离等。心身依离为心离等。此禅说中应见三种因无断离等。
释即大释。彼中以略说"二欲-事欲烦恼欲"后以"何为事欲?可意色...可意触"等释事欲。彼应知为欲因欲求。彼中即唯释中。分别即禅分别。以求状弱贪以欲性为欲,彼强以染性为染,彼更强厚染为欲染。以此思相好为寻,如是转贪,彼强以染性为染,唯以思转更强为寻染。此分别应知一贪转相及位差别如"犊驯牛力牛"。此等烦恼欲。欲求为欲,或以此欲求。


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

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

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

Pañcakāmaguṇabhedavisayassāti rūpādipañcakāmaguṇavisesavisayassa. Āghātavatthubhedādivisayānanti byāpādavivekavacanena ‘‘anatthaṃ me acarī’’ti (dī. ni. 3.340; a. ni. 

我来翻译这段巴利文：
如是有即如是摄二种欲时。以事欲即"即离事欲"义相应故如是相应义别摄义也字,非烦恼欲摄义。何故?此义以第二句说离烦恼欲故。以彼即以离事欲。说身离因显离子妻等执著。以前即以身离。此中即"即离诸欲,离不善法"此二句,或此确定二离。虽以不善字摄烦恼欲或一切不善,一切说离烦恼欲故说"以第二说离烦恼欲"。以第二即以心离义。此等即如说二句,此为所有格显限定。染污事断即断爱等染污事。贪欲性即彼彼色等生爱,应知唯事欲为彼因。愚性为无明或恶思等,彼为非理作意或一切不善法为因。欲境得因亦有杀生等不净行故显示以离彼行清净。以净爱染,以长养趣向依止而净意乐养心。诸欲即所格位。
种种分即以欲漏欲贪结等,以色爱等种种分。唯欲欲即欲性欲非欲作欲亦非善欲义。对治禅即为禅对治性由彼因彼缘别说。不以不善性共相取而以自相别取。若唯烦恼欲说前句云何复数说"以种种分"等。
其他见慢无惭无愧等及俱彼触等。上说禅支为上禅支,由显彼对治自对治故说彼对治盖。盖为禅支对治由遮彼转。定为欲欲对治由直接相违染著及摄伏种种境贪欲流转心。喜为嗔恚对治由欢喜同安稳性。寻为昏睡对治由如理思惟广大转。乐为掉悔对治由寂止清凉性。伺为疑对治由于境磨擦如慧相。大迦旃延长老说藏注释为藏论,于彼藏论。
五欲分境即色等五欲特别境。害处分等境即以离嗔恚语"行无益于我"等;

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



我来翻译这段巴利文：
9.29. 等害处分境嗔,以离昏沉睡眠等多痴语以遮蔽方式苦等前际等分境痴说镇伏离。此镇伏欲贪嗔及同分昏沉睡眠等因一切不善对治性。以彼性断一切不善为一切善,虽有亦为欲贪等镇伏性因彼性故不别说盖不善根等说"说镇伏离"。
provided by EasyChat

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

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

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


我来翻译这段巴利文：
71. 如缘转现实法无任何自在故为遮遣自在性说"寻为寻求"。彼即"如是寻求此"为境构想故说"即思考"。因心以寻力如升境故说彼相为引导境。如有人依王亲近者或彼亲友登入王宫，如是依寻心登境。若如是，云何无寻心登境？以寻力。如彼人熟习无彼亦无畏入王宫，如是以熟习无寻亦无寻心登境。熟习即相续转寻修名熟习。以寻相续数转力心登境久熟。以彼彼时无寻亦转彼。如彼俱智以思惟力久熟时或离智亦以思惟力转，或如俱烦恼转一切离烦恼亦以熟习由烦恼习气力转，如是应见此圆满。初或向打击为前打。遍或转打为遍打。应知如"色色，地地"如敲击转为"打击，遍打"。引导即引导心于境，或牵引。
随行即遍转。此差别唯于相续得于相续明显应见。余亦此理。随磨即随触心于境，即遍磨义。如是伺说为"如遍磨手，如遍行手"。彼中即于境。俱生引导应以境随寻名随磨知。随系即心于境如无间转。如是彼说为"随系性"。以彼说"如钟余音，如遍转"。
某处即初禅及小心生。以粗于伺，以前行于伺粗于余音，如钟击为彼前行如寻。如钟击为初打击，如是以向境引导性寻为心初打击。此中以打击取应知取打击生声。震动即俱动具震。如遍转为察无危险。随系转即于近分或安止相续转。彼中寻如不动入境转，非初打击。明显即寻差别引导相以粗性于初禅明显，因无彼五分法第二禅伺差别随磨相明显。


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

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

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

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

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



我来翻译这段巴利文：
羊毛垫即以羊毛等所作垫。挤压手即团食挤压手。彼即此彼遍行手。圆即于铜器等作某圆形线。如离花果枝等支分虽无树说为"有花有果",如是离寻等支分虽无禅说为"有寻有伺"为显示说"如树"等。因应依人说禅修故以"此比丘即离诸欲"等依人说示诸禅。虽于分别以依人说,但义于彼分别亦如此以"以此寻"等依法说,如是应见,因胜义无人义。义...应见以显示禅具足者具足寻伺,及说禅有寻有伺性,或如是应见此义。
离即离为因故为对离字业体义说。离即作者义或业义。以"离"此摄二义即离于盖成离彼。
72. 令喜即满足或增长。喜爱相即遍欢相。喜味即增盛味。遍满味即以胜色遍满身味。上举性为上举。小者暂令毛竖已灭不复生。刹那者多生。踊跃遍满因不动及久住更胜。往塔院即往富那瓦利寺塔院。以本所见境即以前见大塔所缘。彩球即以种种相所作球。近即近,或彼寺所依,即行处义。
家场即家院。于山顶所作塔说"空中塔"。以所取相即为礼塔闻法以"善哉彼等"等所取善相为因。或以此取相为所取相,如说相转心,以彼所取相即与心俱。趣入即随入。遍满即随后遍满,即一切随遍义。
以轻安为相而受胎。以成熟力而成熟。入定相应喜为入定定圆满。刹那定圆满及近分定圆满更远入定定故不说二者说"彼等入定定"等。得定相应即前与近分定相应渐增得入定定相应。

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

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

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

Pañcaṅgavippahīnādivaṇṇanā



我来翻译这段巴利文：
73. 令乐为乐,即令与自相应法得乐味义。此作者说为方便得为遮除法外其他作者,但无方便唯得业体义故说"乐为快乐"。因可意性令具彼人或相应法于自满意为适,以ta音代da音。适说为"甜"。适为相为适相。增长即增长相应法。如苦不舍如不苦不乐不舍而随取,或利益为助益。某处即初禅等。得喜即以得生喜。受得味即受得境味以自性分别喜乐显示。何处有喜彼处有乐说如寻与余喜乐完全相应。"何处有乐彼处不必有喜"如伺与寻说乐与喜不完全相应。以此显示喜乐完全不完全相应差别。渡越此为荒野,即无水沙地。林即林际。彼彼时即得可意境时,受得味时,见闻林荫等时,入受用时。明显性即如次喜乐显明性。
离生喜乐中前义说离生为禅。由喜乐字及有义差别此中应见"此禅或于此禅"a音。第二唯喜乐离生。"离生喜乐"为异句义复合,且不省略主格。或有省略为"离生喜乐"读为此差别。
成就中上集为"获得享受"等无义为显示说"趣近"等后为显有义说"令成就"等,故义为得或成。行即动作。活命等为彼同义。保持即以他威仪护一威仪妨害。
五支断等释

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

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


我来翻译这段巴利文：
74. 此以镇伏舍五支为五支断。如"护火"中护字此中应见断字为他说,或以五支断为五支断。岂非此禅亦断其他不善法,何故唯说五支断说"虽然"等。因得禅者非具禅时亦有禅对治贪心等转故说"禅刹那"。断即离去,即不转义。一境即以地遍等一性,或一境性名一性生境。彼即彼种种境贪心。为断欲界即不修道禅为断超越集诸种种境欲界。无间即无散乱间隔,即相应义。不堪能即不适业,即不适修业义。掉悔所制即为掉悔胜。流转因无住,即无住即无定义。疑所害即因无胜伺以"世尊为正等觉否","地地"等作意及"禅为有否"等转疑所害。不登因不修相。特为禅障因以相违定等为禅证障碍。
彼即为禅证缘寻伺。为不散成修行即由彼如是定成修行。心修行成就生即如说修行成就生。喜即喜悦以修令满。增长与心作增广以修义连。彼即心。余相应法即余触等法,等正安立义连。以根平等性等,远离对治法。以无沉掉意正置义。一境性以定作用令心相应法随转于禅刹那作殊胜等持故。以生即以如缘生。此等寻等生禅名因彼即禅言说。故说"故"等。以"如"等以譬喻显彼义更明。


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

Tividhakalyāṇavaṇṇanā



我来翻译这段巴利文：
从平常心即从平常欲界心。以极明即以极清明,即更锐利义。一切即具一切支分,即无余义。不遍即未遍触。触于诸境即以入定力转一境性如遍满境说。为何此禅文不取一境性取为寻问说"彼中一境性"等。彼中即彼等禅支。不说即不以自相说,但以禅摄取摄取。如是说即以自相说,一境性唯支义连。以何意即以何为显示与寻等俱转法显示意以"有寻有伺"等说示。彼意即彼世尊于分别说"一境性"显示。故不应思彼于禅文不取。
三美释
provided by EasyChat

75.Ādimajjhapariyosānavasenāti jhānassa ādimajjhapariyosānavasena. Lakkhaṇavasenāti tesaṃyeva appanāyaṃ lakkhitabbabhāvavasena.

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

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


我来翻译这段巴利文：
75. 以初中后即以禅初中后。以相即以彼等于入定应知性。
彼中即彼美相显示。道清净即以此入禅为道,种姓至究竟前分修行道。从障碍清净为清净,道清净为道清净。此因于禅生刹那得故说"道清净为初"。增长舍即因无应净等以禅摄中舍作用成就增长。此特于禅住刹那得。故说"增长舍为中"。欢喜即以彼法不超越等成就智作用方式净化。此因于禅末刹那明显故说"欢喜为后"。此三相即心从障碍清净相,趣近中止相,趣入彼相,此三为禅初生刹那入定得相因无彼相无入定得,无入定无彼。初美因清净道。具如说相及具相故三相具。如是应知中后相合。
资粮即集禅于此为资粮,种种转向遍作。与资粮即有资粮,彼即有资粮。近分即说一转向近分。因升举等作用前分唯修所成故彼一转向近分成就舍于禅刹那增长名说"增长舍名入定"。依所证禅心欢喜相满足以观察转说"欢喜名观察"。一即无畏山住者。彼如是释道清净等,彼不应。如是则成以非禅法说禅功德。因地界非摄地界。为显此违圣典说"然因"等。彼中一性趣心即以根一味性及一境性至顶随顺一性趣为一性趣,与俱入定得心。彼道清净趣入等即说。故即因于一入定心刹那说道清净等于圣典,故以来即以遍作来。不超越等以等摄根一味性彼趣勇猛习。清净即清净作光明性。此应知不超越等性成就即智作用成就。;


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

Tassāti cittassa. ‘‘Visuddhaṃ cittaṃ ajjhupekkhatī’’ti pāḷiyaṃ (paṭi. ma. 

我来翻译这段巴利文：
彼中即彼时,即四五心量入定路义。从彼障碍。心清净即虽为取来如说无差别,但遍作清净至入定清净殊胜。故说"因清净"等。成离障即以何障碍障故心前不能趣中止相,成离彼,即镇伏彼义。以不趣沉掉名二边为中,以殊胜止对治法为止,因为瑜伽者殊胜乐因为相为中止相。故说"平等转即入定定"。彼后前心即彼入定心无间缘前心,即种姓心义。以一相续转变道即如"彼乳成酪"如是虽有欲界广大性差别及因果性差别以一相续转变趣一性道。如性即如性以入定定成等持性。如是行故即以说相行故。因何刹那如性趣中止相,即彼刹那以趣如性以入定定趣等持性名趣入彼。前心即入定心前心种姓心。成就有相即成就彼心有障碍清净中止行趣入相,即以彼相成就义。彼等相由殊胜缘于禅刹那成就得"道清净"名说如成就禅彼差别。即生刹那即得自时。若如是,云何彼等相成就说"以来"。
彼即心。"舍离清净心"于圣典;

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

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

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


我来翻译这段巴利文：
以人为依而来故说"不作功用"。止行趣如性此中即得止性故说"以趣止性"。舍离烦恼合一性住立者即前"云何应舍离烦恼"修行者今以止行彼已断故无烦恼合一性住立禅心。以障碍清净中止行趣入增长已增长禅心得机会中舍于相应平等转而转如增长彼故说"以中舍作用应知增长舍。"
此等双修法为连。彼中即彼禅心。以互不超越作用为双系缚如双修。以解脱味即以解脱作用或解脱成就。此瑜伽行者。导即转。彼即禅心。彼刹那即灭刹那。生刹那过去已从住刹那名转习。彼等相即互不超越等彼法转相。习亦为习缘生法转相。染净即以定慧一味性不作为修染,作为净。如是余亦。如是此等染净见彼彼过失功德前以神通智已如互不超越等以修欢喜故以彼智清净故。此中清净为欢喜。彼等相因成就故说"法...应知"以相释初说以结示。
"因舍力智明显"何连。何故说唯欢喜为后非增长舍为问说"彼中因舍力智明显"。彼中即彼修心。舍力智明显即入定时修平等转及断对治故升举等无作用唯舍。对此说"时心舍,舍离清净心"等。此舍以智作用成就因特为智成就入定功用以果因推理法。因舍力智明显故说智作用欢喜为后义连。


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

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

Ciraṭṭhitisampādanavaṇṇanā



我来翻译这段巴利文：
今为以圣典成立如说义说"如说"等。如是策励心即如修心不落懈怠品如是以多作正勤觉支位法策励。善舍即以策励亦以令定勤平等力策励故恭敬舍,中舍得机会。彼舍以舍力前转护慧力入定慧作用胜故说"慧力慧根增上"。因彼增上故唯舍时入定心从种种自性障首诸烦恼解脱。以解脱即以解脱力。以慧力即以前转护慧力。因解脱即因从种种烦恼解脱故。彼等法信等特信慧勤定一味同作用。如是此根一味性修成就为智功用故说"智作用欢喜为后"。如是以三道清净得殊胜三增长舍以殊胜慧根增上性成就四种欢喜故来舍以智作用十种相应知唯于禅。
数次第即以数次第或唯数次第为初义。以此显示说次第。"初生为初"以此说行次第,生即证义。"初应入为初"此非定相于义疏已遮故此不取。所缘禅相禅二种禅此显示所欲禅说"由所缘禅"。如眼于色由观察自地遍所缘。由烧对治即由烧障等对治法以镇伏断。以全义即以下说方法已作或未作限取地分地轮以作全所缘义。不作彼一分所缘。因依地遍相名地遍如"床作喊"。以俱行禅名地遍如"矛动"。
久住成就释

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

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

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

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


我来翻译这段巴利文：
76. 射中相位置发箭穿毛为射毛者。此中意为射穿种种分裂毛丝为"射毛者"。以彼射毛者。厨师即作食者。"应取相"简说义为显说"如"等。彼中善巧即极巧。弓手即箭师。业即适宜。踏足即射时以踏转足。相即弓弦箭所取相。应取即应观察。食宜等以等应见摄未说相。以此说取气候修相等。彼中即彼初定中。
主即主人,以食工资等养育义。供养即令食。观察彼欢喜食相为彼供献义连。此瑜伽行者亦。证刹那食等相即前禅证刹那成作用食等相。取即遍取观察。失失定中数数入定。
以厨艺经验聪明。彼中以清晰智巧。以处生巧合巧。种种即种种自性,即种种味义。故说"酸上"等。羹即咖喱。酸上即酸分,或成酸味为上,以彼混四酸等。如是苦上等。盐即混苦茄芽等。相即相以欢喜食相。取即上上取观察。或为此羹手取。取即应向前取供养品或供养取。取相即"如是我心等持"取相观察。
定障即定障。法即欲贪等障法。极清净即极清净,即以镇伏正断义。以观欲过患等以等摄不净作意出离功德观等。以见出离功德于彼障欲贪过患特明显故。身恼即身扰动身急。以此说不净身心奋励相瞋恚障。以策勤界作意等以等应见摄勤觉支相及光明想等。以止相作意等以等应见摄定觉支位法。其他定障说疑处慢等。栖即住洞。极清净即因无可疑极清净。此问 - 然此先已观欲过患修止道近分刹那已以禅镇伏诸障,何故复取观欲过患等?此实。彼唯断为禅久住为胜断故复取。


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

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

Nimittavaḍḍhananayavaṇṇanā

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

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

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

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

Pañcavasīkathāvaṇṇanā



我来翻译这段巴利文：
掉举昏沉即恶作及昏睡因一处性故已取说。入内即至极清净边一切清净角边园。彼乐即彼禅乐应昼分亦应成具禅。
为心修广即为定修广大。如以修生相,如是以修增长。故以一指等增长相数数多作禅修亦得增长茂盛广大。故说"为心修广如所得似相应增长。"彼即似相。
相增长道释
77. 彼中即主义处格,即彼义。不增长即如陶师以土作钵先不限定增长钵,如是不以钵增长方法钵增长道理增长如制饼者饼增长。饭上加饭为饭增长。湿衣伸展等为衣增长。各别应连增长字。不限定不应增长因于有限修转故。如是说"于有边非无边"。
鹅雏即疾飞鹅雏。高地即高处。低地即低处。流作难渡为河难渡。以不平相住山分为山不平。
现粗即以多观明显故。现弱即不令熟练强故。上策进即修上升,即得第二禅义。
山即常行山。不知田即不知行处。因不知净定障故愚。因无禅熟练巧故不巧。因不觉上禅足处故不知田。一切亦因无等至善巧故不善。或因不习定相故愚。因不修故不巧。因不多作故不知田。因不正住故不善应连。两失即两禅失。彼因不熟练不善住虽励因毁坏因无能力失两禅。习自在即习行自在。
五自在文释;

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

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

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

我来翻译这段巴利文：
78. 自在为自在以根语为动词释以意趣说"自在",即如欲转义。转向自在,或以转向力自在为转向自在。转向禅于何何处欲为如欲。何时何时,或于何何禅支欲为如欲。乃至乃至欲为如欲,婆字为连音。此"乃至"说多速行次转如无间,非唯一。彼为限定心刹那。无转向迟滞即如说方法于何处何时何禅支转向如欲时于转向转向转无迟滞扩展或迟延。如是成就转向自在义。余即出起决意观察自在。
因支聚性禅于禅欲成转向自在者应次第转向禅支故说"先转向寻"。虽此唯欲转向因欲转向自在,但转向生应有速行。彼因转向等意向如转向禅支所缘唯数,非圆满故说"寻所缘四五速行"。四为利根。五为中根应知。无间即异性无间。此即以二有分间隔四速行心如说转向自在。或余即法将军等。如是时即起多起快速生转向自在时。彼唯短暂少时,非如师双神变久相续。如是说彼不共声闻。以证同俱禅正入趣入等入,具禅。
快即此欲等入后二有分生断有分生转向后等入为快等入能力。此究竟等入自在于师说法得。对此说"我实,火种,彼语终于彼前定相摄内心令住静止令一境令定以此常住"。无比此更快等入自在。白夜新剃发住鸽洞尊者舍利弗夜叉于头与能坏大山峰击时等入此应示。如是将说"时长老彼击时入定"。

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

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

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

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

Dutiyajjhānakathāvaṇṇanā

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



我来翻译这段巴利文：
2.374.圣典中说"入某定坐"。此等长老说"彼击与出定同时"。
弹指即弹指刹那。住即如堤于急流河不令疾流以势转如说刹那能令禅住。胜住,如决意或决意。彼自在决意自在。如是速出即弹指或十弹指速刹那成具禅能从禅出。此中生有分心即名出禅。此中如"令禅住如是刹那"以前行力决意能力为决意自在,如是"成具禅如是刹那从禅出"以前行力出能力为出自在应知,此等入名"善出"。为显彼二即为显决意出自在。
彼中即彼所化山彼隙。虽彼唯一神通心能化山,但此示神通基禅速住及出应知。"如是神通力者不能护一侍者免金翅鸟"应受责。
转向后即为转向自在如次转向寻等禅支后转速行为彼等观察。如成就转向自在,如是应知成就观察自在。
第二禅文释
79. 断障为彼先故近障对治。粗为广亦如朽木易破故说"粗故支弱"。以寂作意即如初禅非粗支,以具寂法性故作意"寂"。实第二禅喜乐等法虽初禅亦有,但彼较彼更寂更胜故。欲即欲求,望义。遍尽即尽。四五即或字省略说。有第二禅为第二禅者。如说相即如初禅说相,即名遍作等义。

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

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


我来翻译这段巴利文：
80. 寂止即寂止因,此中寂止意为断,即寻伺断。超越义为第二禅刹那不生故说"超越"等。此中何寻伺寂止意为何,为初禅者还是第二禅者?此中若初禅者,彼无寂止。因初禅无时离寻伺。若第二禅者,如是亦无寂止,因彼中彼等全无故?答 - 以何寻伺初禅粗性,以超越彼得第二禅,非超越体性非粗触等,此义以"寻伺寂止"此显。故"为初禅寻伺寂止此意为第二禅者"如是诘问无处。因见过患彼彼禅刹那令成不生法性为寂止意。唯寻等为禅支如是作,非俱触等,故唯寻等寂止等语如理。因如寻等俱法亦经说以此"此粗"等见过患,故不别说寻等及俱生寂止等时唯说寻等寂止胜语表示余义故显何别义故注"但粗"等取此说"以何寻伺"等应知。"离喜"等此亦此理。故超越寻伺喜乐语显超越粗粗支得第二等,故说彼一分超越寻伺语显彼。实各别住寻伺超越等语以应断支说共性心摄集取时应见寻伺寂止语为彼一分。此义以分表总方法说。或以寻伺寂止语显超越彼得第二以此显离喜等语表喜等超越得第三等故说彼表彼。
意内非内内等。彼中说因"分别中"等。因青色合如青衣即因青合衣如青意。以何清净合禅为清净。彼显"清净禅"以同位说即显彼合禅彼语转故适合。如何一境说显一境禅以同位说即说禅一境增长性耶?提"一境性"语不应作一境释故一境性语即转于定如清净语转于禅适合。此义分别中"令心清净"此分"心"为宾格主格。前即"因清净合禅清净"说分。心为关系主格。


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

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



我来翻译这段巴利文：
胜者于世说"一"如"乃至他人我为一日"等。一无二"独一小胜"等一字见无伴义故说"一无伴"。信等虽俱法共不共为缘,但定于禅刹那以无散乱相作主为殊胜缘故说"俱法等别名"。
"清净,心一境性"二修饰取禅欲说胜义。此胜如此禅得非如初禅为显此别说"然岂"等。于所缘以击遍击力及随抚随合力转法虽以断障离垢染令俱如作扰彼等非安定故说"以寻伺扰非极净"。小浪为波。大为涌。虽有根平等勤平等以彼扰无清净故定亦不极明如浊水中鱼。如说扰即障。如是说即以何信力清净以何心一境性力一境性说禅。彼等以"信"等转相别分别说。以彼分别文。"因清净合或由清净为清净,修一境为一境性说禅"如是转此义释不相违。如何无违已说。

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

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

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

Tatiyajjhānakathāvaṇṇanā

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

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

Maggoti upāyo. Tadadhigamāyāti tatiyamaggādhigamāya.



我来翻译这段巴利文：
81. 寂即平等趣灭。止即以修平等令趣灭。息即由此极寂。没即趣没灭。遍没即加前缀说增语。入即令趣灭。干即因无名转续令趣干燥。边作即作离边。
此义即以修断故寻伺无。领受诘者说义为遮即说"如是此义成"说"但非此"等。彼中此即"寻伺寂止"此语。表彼义即表彼唯寻伺无义。此中义 - 以表得第二禅等方便表内清净心一境性因及表无寻无伺因寻伺寂止语即表寻伺无故何用无寻无伺语?否,因未表。实以寻伺寂止语不说寻伺不转。实寻伺爱断为彼等寂止,于行断爱诸道及断爱诸果有行转,如是此中伏寻伺爱第二禅寻伺俱为前不遮故为遮彼,及显超越欲转向等为彼寂止故说"无寻无伺"。初即初禅亦。
"第二生亦为第二"亦可说。此寻伺非如彼即如初禅近分刹那断诸障,如是此第二禅近分刹那寻伺不断因无染性及近分修不能断彼故。虽以彼断彼爱非殊胜。实彼殊胜断爱唯以入定故说"唯入定刹那"等。断支亦应知以胜断如初禅诸障。故即因此禅唯三支故。彼即分别中语。如车红羯悉宝清净为禅资非禅支故说"为显有资禅"。
第三禅文释
82.浮即虽此于取未离爱未见过患以爱俱喜转相,此中意第二禅喜。如是亦于喜全未离,彼亦随故说。或如浮为浮。应知为显彼中更明过患如是说。
83.离为离。彼离厌门轻或断彼系爱为显彼二说"厌如说喜或超越"。如说即以"彼中喜"等如说。摄为聚。
道即方便。为得彼即为得第三道。

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

Parisuddhapakati khīṇāsavapakati nikkilesatā. Sattesu kammassakatādassanahetuko samabhāvadassanākāro majjhattākāro brahmavihārupekkhā.

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

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

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

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

我来翻译这段巴利文：
84. 生即以等引性适宜。禅舍亦等引内摄转故说"平观"。净即明显以离染。广即大以得殊胜广大性。力得即以离喜得坚固性。
清净性漏尽性无垢性。于有情以见业自性因等性见相中相梵住舍。
俱生法即分别主格。以修等转道行不沉不举无味故于策抑鼓无作用故于俱法为中性觉支舍。
舍相即此离沉掉偏执中性精进为舍。彼即彼相取应令转如是精进为相性故舍相于修等转时舍故舍,精进即舍为精进舍。
"为得初禅诸障等乃至为得非想非非想处等至观空无处想止住慧于行舍智"如是来此八以定生。"为得预流道生转相功造结生趣生起生生老病死忧悲恼。为预流果等至生转等乃至为得阿罗汉道生等悲恼等乃至为阿罗汉果等至为空住等至为无相住等至生转相功造结生趣生起生生老病死忧悲恼观止住慧于行舍智"如是来此十以观生。此中以初禅等伏诸障寻伺等以观以自性遍察以决定住障等观止住以见过患彼等取生舍观慧于取中性舍。
彼中生即说前业缘蕴此生。转即如是生已转。相即一切三界行相现故。功即未来结生因业。结生即未来生。趣即何趣彼结生。生即蕴生。生起即"等得或已生"。

1.72) ettha ‘‘upapannassā’’ti vuttavipākappavattiṃ. Jātinti jarādīnaṃ paccayabhūtaṃ bhavapaccayā jātiṃ. Jarābyādhimaraṇādayo pākaṭā eva. Ettha ca uppādādayo pañceva saṅkhārupekkhāñāṇassa visayavasena vuttā, sesā tesaṃ vevacanavasena. ‘‘Nibbatti, jātī’’ti idañhi dvayaṃ uppādassa ceva paṭisandhiyā ca vevacanaṃ, ‘‘gati, upapatti cā’’ti idaṃ dvayaṃ pavattassa, jarādayo nimittassāti veditabbaṃ. Appaṇihitavimokkhavasena magguppattihetubhūtā catasso, tathā phalasamāpattiyā catasso, suññatavihāraanimittavihāravasena dveti dasa saṅkhārupekkhā.

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

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

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

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

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

Niṭṭhitā ‘‘upekkhako ca viharatī’’ti etassa

Sabbaso atthavaṇṇanā.



我来翻译这段巴利文：
1.72.此中"已生"说异熟转。生即老等缘性以有缘生。老病死等即明显。此中生等五以行舍智境说,余以彼异名。即"生、生"此二为生及结生异名,"趣、生起"此二为转异名,老等为相应知。以无愿解脱道生因四,如是果等至四,以空住无相住二为十行舍。
何即观慧。何有即何无常等三相得。何有即何因生有五蕴。彼断即以无常观等断常想等以正见过患断彼系爱欲断,如未来不取,如是行断。如是有并得彼舍。于观察即于无常等观察。
以俱法等转因性成等引。以离障寻伺等一切对治故一切对治清净。以彼息故于对治息亦无作用性无作用性转,或得无作用性。
若义一,如何此别故说"以彼彼"等。故即因虽自性无别以何缘别此等位别,彼不一起转故彼等非无别,或一起转,故。故说"何处六支舍"等。
一性即一。虽有中性共,以境别彼别。为何义说"以作用二分",为显广说"如"等。此观舍。为此圣典说"何有何有,彼断,得舍"。彼中何有何有即五蕴,以欲舍智断。如见三相于一切相观察如是于见三相有于行相观察得舍。以行无常等相善见故于彼观察成中性观舍如是于如是见过患彼等取亦成舍,以一切向离行意乐故。
以无思味即于胜乐亦无倾对治作用义。现无作用即虽得乐究竟于彼乐成无务现起,或令俱法于彼现无作用义。以寻等能引俱法扰浮胜故不明。彼彼中性作用。以彼无故此明。
毕"住舍"此一切义释。

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

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

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



我来翻译这段巴利文：
85. "念即念"此语说作者义。正知即正知。念即思维现起为相此故念相。不忘对治不忘,此作用此故不忘味。为染守护现起,或令现守护故守护现起。不迷即正知,或痴对治为不迷。决即作用到彼岸。择即考察。
虽依近分禅等初二禅亦细,但依此上禅说"粗性"。彼粗性应知以寻等粗支性。某说"以多心所性"。趣乐即于彼诸禅义。不明彼中念正知作用因无可说"此难作"。以断粗支细性此义虽二禅亦有,如是虽以多分不离性转喜乐中断喜名粗支细性故此胜念正知作用故说"如人"等。再趣喜即成退分禅为成就二禅义。故说"唯喜俱"。"此极美乐"说第三禅乐。彼极美性应知以无喜性欢踊性。此即"念,正知"二语。
故显此义即因彼具禅者以何名身俱乐,彼应觉受。或何彼即或何彼如说名身俱乐。以彼生以彼生极胜色此具禅者色身因遍。以何色身遍故出禅亦具禅者应觉受身乐。故显此名觉受身心乐义说"以身觉受乐"语。此中略义 - 以名身心乐,以身乐因色生身乐具禅者觉受说。遍即满义。如以水遍身于如是不太违风等触遍生乐,如是以彼遍身故。另释 - 以身觉受乐此中如何无思维觉受乐于诘"虽何等随"。因彼名身俱乐,故以身觉受乐语。今为显有思维觉受乐说"何彼"等。

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

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

Catutthajjhānakathāvaṇṇanā

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



我来翻译这段巴利文：
86. 何即因义助词,为因义。故说"以何禅因"。"说"等语为赞叹义意故说"赞叹义"。如何即问赞叹相。如是处以取念亦取正知故此圣典唯取念故如是已起念性故唯说"具念",或因下说"正知"。
禅刹那唯得心乐故说"以名身觉受乐"。第三即数次第从此第二第三禅说无别有别。
第四禅文释
87. 今显生差别说"此差别"说"因"等。习缘非缘,因不爱处摄余语无习缘性。应生不苦不乐受因无胜离乐修性。彼等即说入定路速行。;
provided by EasyChat

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

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

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


我来翻译这段巴利文：
88. 因说"先"故于问何时彼等断说"四禅近分刹那"。应如是知即关连。断次第名断法生次第。以彼说应说"苦忧乐喜"。何故异此说说"根分别"等。何故唯禅说灭即关连。
何处生苦根即以自缘生苦根。何处无余灭即问灭处。以彼"何处"问,"此处"答亦应知处格因义。实以禅威力相不生故说"苦根无余灭"。胜灭善断以正对治息。
异寻即以何寻入定路,异彼寻,或多寻。实入定路近分一寻,余多寻因多次转。以不正坐生疲为不正坐热。以喜遍即以喜遍味性,或以喜生胜色遍身说。故说"一切身乐入"。寻伺缘亦即亦字不当处用,彼应合"断"即"已断忧根亦"。此忧根生即关连。从"我彼过久寻伺身亦疲心亦恼"语应知身心疲寻伺缘性。"于寻伺有生忧根"应合。彼处彼应生即彼处第二禅近分彼忧应生。


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

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

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

Pahīnāti vuttā ‘‘pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā’’ti. Etāti sukhādayo vedanā.

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

我来翻译这段巴利文:
此中某说"彼处彼应生"说者,表示得禅者亦有忧生。以彼表示如贪无障性瞋亦有。实无瞋不转忧。此中不应思惟发趣圣典相违。因彼中显示以失禅为所缘转忧,因不可能以未失禅为所缘生忧。不可说得禅者全不生忧,因得八等至者亦生彼。说"彼非失禅者",彼不当因无无障性瞋。若有,色无色界有情亦应生,而不生。如是"无色依欲贪障,依睡眠障,掉举障,无明障"等中未举瞋恼障。此中不以障性遮,因说欲贪等非障亦以似障性说障异名。所说"因得八等至者亦生彼",彼亦非因,因生忧即失禅。应知以轻缘失如是者不难即复原。"彼处彼应生"此为假设语为显近分刹那忧未断。如是说"但非入定中"。若尔时生忧,应知彼初禅亦失。说"以近"因已断喜根如喜非远。为显近分异寻中已断支因未以对治害故间生此义说"已得入定"等。因欲如是习故说如道路前二三速行转相观,如是此中亦说入定前二三速行转唯俱舍。
摄即集,摄说义。如乐苦因非粗性不明性故细。由彼即应推知性故难知。恶即恶行,难调义。此能令取以遮他法义。
不苦不乐心解脱即应见此第四禅。为见缘即为见得方便缘。故说"实断苦等为彼缘"。断苦等即此中意含近分初禅等。
说断"以尽五下分结"。此等即乐等受。
喜为贪缘。实说"友毗舍佉,乐受随眠贪随眠"。;

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

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

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

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

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

Pañcakajjhānakathāvaṇṇanā



我来翻译这段巴利文：
1.465.忧为瞋缘。亦说此"友毗舍佉,苦受随眠恚随眠"。以断乐等即以断乐等。此禅。
非苦即不苦,异苦。因彼中无苦,故说"以无苦"。不乐于此亦此理。以此即以否定苦乐语。"对治"此说因此中应以超越苦等得第三受,非如善不善正相违。异乐不乐中性所缘,或异乐不乐以中性相经验相异乐不乐经验相。由彼即中性味。现不明即如乐苦非明相,如石上鹿迹应由彼推知现不明相。乐灭名此第四禅近分,彼此足处故乐灭足处。
89"舍念清净"即前分后分略此复合词故说"以舍生念清净"。一切对治法清净于对治息亦无务清净舍转第四禅念如鼓励慧善清净,善明故说"何彼念清净,彼以舍作,非他"。若彼彼中性此意为"舍",如何唯念说"清净"说"非唯"等。
如是亦何故唯此念说"舍念清净"于诘说"彼虽何"等。彼中下三禅虽有彼彼中性因对治胜,因缺助伴缘不清净,如是彼俱。因彼无故此清净此义以譬喻显说"如"等。以日光胜即以日光胜故。胜月轮如夜亦柔性同类夜中月轮照故彼彼同类故显说"以柔性或自益性同类夜"。
"一路"此说因彼喜定无故,非因前定有故。如寻等于第二等禅刹那断,非彼等一路前速行,非如是为显说。四禅即依四法生四禅。
五禅文释;

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

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

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

我来翻译这段巴利文：
90. 彼中即初禅中。如四法第二禅即如四法相关第二禅。分彼为二即四法中第二"无寻唯伺,无寻无伺"如是分为二于五法成第二及第三于阿毗达摩义。但经中不明取五法。
何故此中取二法分别?因阿毗达摩依二法说禅。何故彼中如是说彼?因人意乐,说庄严。实集会天众中谁如说

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

Dutiyanti ca vitakkarahite, vitakkavicāradvayarahite ca ñāyāgatā desanā dutiyaṃ adhigantabbattā, vicāramattarahitepi dvayappahānādhigatasamānadhammattā. Evañca katvā pañcakanayaniddese dutiye vūpasantopi vitakko sahāyabhūtavicārāvūpasamena na sammā vūpasantoti vitakkavicāradvayarahite viya vicāravūpasameneva tadupasamaṃ, sesadhammānaṃ samānatañca dassentena ‘‘vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ tatiyaṃ jhānaṃ upasampajja viharatī’’ti tatiyaṃ catukkanaye dutiyena nibbisesaṃ vibhattaṃ. Duvidhassāpi sahāyavirahena, aññathā ca vitakkappahānena avitakkattaṃ, samādhijaṃ pītisukhattañca samānanti samānadhammattāpi dutiyanti niddeso . Vicāramattampi hi vitakkavicāradvayarahitaṃ viya ‘‘yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti avitakkaṃ vicāramattaṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharatī’’ti (dha. sa. 168) avitakkaṃ samādhijaṃ pītisukhanti vibhattaṃ. Paṭhamajjhāne vā sahacārīsu vitakkavicāresu ekaṃ atikkamitvā dutiyampi tatraṭṭhameva dosato disvā ubhayampi sahātikkamantassa pañcakanaye tatiyaṃ vuttaṃ, tatiyaṃ adhigantabbattā. Paṭhamato anantarabhāvena panassa dutiyabhāvo ca uppajjatīti. Kasmā panevaṃ sarūpato pañcakanayo na vibhattoti? Vineyyajjhāsayato. Yathānulomadesanā hi suttantadesanāti.

Pathavīkasiṇaniddesavaṇṇanā niṭṭhitā.

Iti catutthaparicchedavaṇṇanā.

5. Sesakasiṇaniddesavaṇṇanā

Āpokasiṇakathāvaṇṇanā

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

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

Tejokasiṇakathāvaṇṇanā



我来翻译这段巴利文：
3.305. 三摩地三种表示得五法。依四法分别五法故经说亦应确定五法。"寻伺止息"即寻,伺,寻伺"寻伺"可说。如是"无寻,无伺"无伺及无伺寻断无寻,有无寻伺断无伺即无寻,无伺,无寻及无伺三种亦可摄。
第二即于无寻,无寻伺双说第二应得,于无唯伺亦双断得同法。如是作五法说第二止息寻因助伴伺未止息不善止息故如无寻伺双以伺止息显彼止息,余法同以"寻伺止息内净心一境性无寻无伺定生喜乐第三禅具足住"说第三于四法与第二无别分别。二种亦以无助伴,异寻断无寻,定生喜乐同故同法亦第二说。唯伺亦如无寻伺双"彼时修色生道无寻唯伺定生喜乐第二禅具足住"说无寻定生喜乐。或初禅俱行寻伺超一亦见彼住过双超五法说第三,因应得第三。以初无间性彼生第二性。何故如是不明说五法?因所化意乐。实经说如顺说。
地遍释竟。
如是第四品释。
5.余遍释
水遍文释
91. 如广说义类说亦住广处故说"有广说"。水遍即水遍禅,或水遍业处。一切应广即地遍业处说法应广。此亦即"作或未作一切应广"此亦不说。海水盐水满水聚盐池。为避青等色混说"以净物取"。他即到地。如是即如何虚空生水,如是。故说"清净无浊",何水即关连。"不应观察色"等中应说,彼于地遍说。但相此应知流相。
如说法即如地遍修说法。波起等,混沫等此遍过。彼即瑜伽行者。彼即似相。
火遍文释;

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

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

Vāyokasiṇakathāvaṇṇanā

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

Nīlakasiṇakathāvaṇṇanā

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

Pītakasiṇakathāvaṇṇanā

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

Lohitakasiṇakathāvaṇṇanā

96.Lohitamaṇi lohitaṅgamaṇiādi. Lohitadhātu gerukajātihiṅgulikādi.

Odātakasiṇakathāvaṇṇanā

97. Odātakasiṇe mālāgacchanti nandiyāvattādimālāgacchaṃ. Dhātu kakkaṭimuttasetikādi.

Ālokakasiṇakathāvaṇṇanā



我来翻译这段巴利文：
92. 滑即有滑性。实木非软木。为火焰久住取滑实木。作小块小块即作段。燃即燃烧。密焰即不疏转火焰。
如落即如落。取未作即如说法如现遍轮,如是于未造作唯火取相。
风遍文释
93. 说此即此字因义,为因义。彼与"故"此关连。甘蔗端即甘蔗田如住端。动即风动。等动即遍动。故即因"风遍...觉察"如是说注释,故。同顶住即上叶同顶而住。竹或树即于此亦"同顶住密叶竹或密叶树"应引合。因四指量发短,较长垂,疏入风击不现故取四指量,取密。此处击即立念即于甘蔗端等动相取门于彼击风聚立念。彼立念即彼身处击转风聚击相取门立念。"如热气圈"此显如前遍此相亦有形。"不动"此显唯不动性此胜取相故显似相亦如热气圈性。
青遍文释
94. 眼药划圈等或色界。如是花丛即满开不疏青色花覆花丛。余即未作加行。以山耳取说青山耳。匣盖即匣盖。唯叶即除去青莲等须蒂唯叶。应满即取青色衣如包扎使现青轮如是应满篮或匣盖。或彼口边即彼篮,或匣盖口边应系。宝扇即青玉宝扇。
黄遍文释
95. 黄遍花丛即伊迦塔等花丛。雄黄,朱沙或界。以波檀迦花即波檀迦名黄色花一丛生,以彼花。座供即塔院作座供。迦尼迦罗花等即等字应见摄阿库里金吉罗多花等。
赤遍文释
96. 红宝即红玉宝等。红界即赤土种辰砂等。
白遍文释
97. 白遍花丛即喜转等花丛。界即白垩白草等。
光遍文释

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

Paricchinnākāsakasiṇakathāvaṇṇanā

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

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

Pakiṇṇakakathāvaṇṇanā



我来帮您翻译这段巴利文：
98. "无法如是者"意为:如前所说以日光等方式产生光明相，由于那光明轮不能长久持续，故无法如是产生相。由于从瓶口流出的光明量较大，故说"盖住瓶口"。"墙面"即面向墙壁。"如升起的轮"即如在墙壁等处自然升起的光轮。"如浓密清净的光束"意为:若有如世尊的一寻光那样浓密且清净的聚集光明，即如彼光。
限定虚空遍处论注
99. "仅如孔洞"意为:被墙壁边界等所限定的即是孔洞，与其相似，取相即以彼形相显现之义。说"即使扩大也不增大"是为了显示取相不可增大性。因为一切取相即使想要扩大也确实不会增大。即使存在想要扩大的意愿，由于修习力弱，扩大也不可能。因为相的扩大是依修习力而成。但说"似相在生起时可以扩大"是因为在似相生起时修习已经稳固。
虽然在圣典中"地遍等八种色界禅所缘遍处是明确提到的，而在白遍中包含了光明遍，在虚空遍中包含了限定虚空遍来作教导"，基于这样的意趣而说"如是十力者所说的十遍"。应当了解杂说，即不像之前那样仅取每个遍处特有的固定含义，而是应当理解在各处散说的普遍和特殊的意义。
杂说论注

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

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

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

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

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

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

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

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



我来帮您翻译这段巴利文：
100. "初始性"在此，以"初"字涵摄任何属地性物的创造等。"安排站立坐等"在此也应带入"在虚空中或水中"来连接。"以小和无量之法"即不涉及青等颜色，仅以小和无量之法。"如是等"以"等"字涵摄从身体创造水流等。
"他欲何者即能焚烧之"即当诸多棉絮、实木等堆积在一起时，欲焚烧何者即能焚烧何者。此处以"等"字涵摄驱除黑暗等。
"随风行进"即风的行进，极速行进。此处以"等"字涵摄到达所欲之处等。
"金"即决意成为金性，如尊者毗邻陀婆蹉（对草屋、殿堂等）。"如前所说"即如金与非金之法。
在色遍中，应知在各处以"等"字涵摄创造青光等。"地山等"以"等"字应知涵摄海等。
"一切十遍皆。得此差别"即达到此增长等殊胜。"一"即某一。"了知"即以修习慧了知。以"等"字涵摄"水遍"等圣典文。
应带入"一人了知地遍"等圣典文来连接"面向上层天空"。且那是依增长之力。故说"某人只向上增长遍"。对"面向下方地面"等也是此理。由于先前是就不考虑目的而增长者而说，现在说"依此此因而如是扩展"，意即增长遍处。"如何"即说"如欲以天眼见色者之光明"。若欲见上方之色则向上扩展光明，若欲见下方之色则向下扩展光明，若欲见周遍之色则向周遍扩展光明，此遍亦如是之义。
"一一"即地遍等中的每一个。"为显示不转变为他性"即为显示不转变为其他遍性，非其他地等。因为在水所住处不会有具资具的地。"其他遍的混杂"即与水遍等混合。"一切处"即在一切水遍等其余遍处。遍满是无量的，因为不是局限于一部分而是把握整个遍满范围。正因如此它们有遍的共称。因此说"彼实"等。其中"以心遍满"即以修习心作为所缘。因为修习心在一刹那中完整作意遍处，无论小或大，而非部分。

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

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

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

Sesakasiṇaniddesavaṇṇanā niṭṭhitā.

Iti pañcamaparicchedavaṇṇanā.

6. Asubhakammaṭṭhānaniddesavaṇṇanā

Uddhumātakādipadatthavaṇṇanā

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

我来 助您翻译这段巴利文：
101. "具无间业者"即具足五无间业中任一者。"定邪见者"即具足无因见、无作见、断见三种邪见中任一确定邪见者。"双性及黄门"即双性者和黄门。虽然这些人因为无因结生而具足异熟障，但因为烦恼强烈故说具足烦恼障。"无因二因结生者"即无因结生者和二因结生者。因为二因结生者也无法证悟圣道和获得禅那，所以他们也确实具足异熟障。
"不违逆行道"即顺道之行，即顺谛观。"无欲者"在《除痴论》中说"缺乏欲求意愿"，应当了知那也是就为证得涅槃的欲求意愿而说。北俱卢洲的人们如魔等被列入无欲之处，因为缺乏寂静欲。"愚钝者"即缺乏有分慧。《除痴论》中说："即使有分慧圆满，若其有分不能作为出世间的基础，那也确实是愚钝者。"因为在某有分运作时，在其相续中能生起出世间法，那就称为它的基础。
"于诸善法"即于无过失法或乐报法。"入于"即证得。"仅于遍"即仅于遍业处。"这些"即具足业障等者。"是故"即因为这些异熟障等如是能造成利益损失且为不利因，所以。应知此处只取三种障碍，是因为其他的可以补救，或属于业障类。"亲近善士等"以"等"字涵摄相应的如理作意等。"信"即业果信和三宝信。"欲"即于修习中强烈意愿的善欲。"慧"即护持慧。"增长"即如何使修习成就而培育。此中未详解的义理，因为容易理解且如前所说故未详解。
余遍释注终。
如是第五品注。
不净业处释注
肿胀等词义注
102. "于无识不净"这是依肿胀等本性而说。因此应当视为仅是事实陈述，不是说有识不净非业处。如将说"不仅死尸"等。"命终之后"即死后，生命灭尽之后。"涌起"即升起。"因肿胀"即因上上膨胀而肿大。"肿胀尸"即肿胀加"ka"字增词，无别义，如"黄的（pītaka）红的（lohitaka）"。"因厌恶"即因可厌性。或为显示此"ka"字表示厌恶义而说，如"恶名声传播"。

5.213). Tathārūpassāti ‘‘bhastā viya vāyunā’’tiādinā yathārūpaṃ vuttaṃ, tathārūpassa.

Setarattehi paribhinnaṃ vimissitaṃ nīlaṃ vinīlaṃ, purimavaṇṇavipariṇāmabhūtaṃ vā nīlaṃ vinīlaṃ.

Paribhinnaṭṭhānesu kākakaṅkādīhi. Vissandamānapubbanti vissavantapubbaṃ, tahaṃ tahaṃ paggharantapubbanti attho.

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

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

Abbhantarato nikkhamantehi kimīhi paggharantakimikulaṃ puḷavakanti āha ‘‘kimiparipuṇṇassā’’ti.

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

Uddhumātakakammaṭṭhānavaṇṇanā

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

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



我来帮您翻译这段巴利文：
"如是状态"即如说"如皮囊被风"等所说之状态，如是状态。
"青瘀"即白色和红色混杂破裂的青色，或是前色变异所成的青色。
"在破裂处被乌鸦秃鹫等"。"流溢脓"即流出脓，意为在此处彼处流出脓液。
"暴露"即开放揭露。"散"即丢弃，被狗狐等分别食啖而从身体整体撕裂后丢弃于此处彼处。"种种散"即各处散落。
"如前说法"即如前以"种种散"等所说之法。"以刀杀"即被仇敌以剑刀等武器击打。"如所说法"即如前以"手等他处"等所说之法。
由于从内部爬出的虫蛆流溢虫团故说"充满虫"。
"肿胀等"即被抛弃在生墓地等的不净。"依止"即缘于、所缘于彼等。"诸相"即取相和似相。"这些"即肿胀等名称。
肿胀业处注
103. "欲修习者"即欲生起者。"彼"即阿阇梨。"彼"即瑜伽行者。"为不净相"即为获取不净相，或为在不净中获取相。"前往方法"即前往之法。应以何法前往，那即是方法。关于从生起取相时开始，指在地遍中所说的修习方法而说"至定方法终"。
104. "即刻"即闻的刹那。如从非渡口跳入满河等般进入。"田地边界"即田地界限。"异性色"即田地守卫等异性物色。"身体"即肿胀尸体。"新死"即刚死未达肿胀状态。"思量"即设想而不认为是严重。

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

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

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



我来帮您翻译这段巴利文：
105. "色声等"在此，由非人的色，狮虎等的声等，或非人的色声等。"如是狮虎等"应按适宜连接。"被不悦所缘征服"即被可怕等不悦所缘征服压倒。"不安住"即因焦躁而不住于心，意即应当呕吐。"其他"即依非人等或其他方式而有异于前述的其他疾病。"彼"即僧团上座，或著名比丘。或是他所告知者。"作业者"即已作窃盗业者。"未作业者"即欲作窃盗业者。但此处意指已作业者。因此"彼等"即已作业的盗贼。"同赃物"即与所窃取之物一起。"祭主"即行祭祀的祭祀主。生起"以此行道必定能解脱老死"的喜悦。
如是略说前往方法后，为显示注疏所述方法而说"依注疏所说方法"等。其中"获取"即为获取。"一"这一字义为无伴，非其他义，故说"无第二"。为显示如从色等的确定必定要完整把握因为是普遍性的，但不如是从处所等，故在六处用"也"字表示总摄。再说"一无第二"等是关于已获取相的瑜伽行者返回住处而说。"属彼分"即属于彼类，即具有不净相作意。"安排座位"即准备坐处。将说"面向不净相方位的地方"也是关于此义而说。因为仅以面向方位不能成就任何事。
"遍察周围相"即观察肿胀尸周围的石等标记。"为不迷惑"即为去除取相显现时生起的迷惑。"十一种"即依色等十一种。"系缚"即将心导向不净所缘而系缚。"令入道"即为令正确进入业处道路。"获得福业事"为连接语。

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

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

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

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



我来帮您翻译这段巴利文：
106. "因此"即因为获取不净相是证得圣道基础初禅的方法，或因为说"获取不净相者独自无伴而去"，所以。"为调心"即通过观察身体自性和生起厌离而为调伏自心、令心信服。或读作"为制心"，意为为了制伏、调伏随烦恼而不调之心，非为业处。"以业处为首"即以业处为首要，以之为最上、主要原因。"根本业处"即平时自己经常修习的佛随念等一切业处。"不舍弃以业处为首地去"。故说"唯作意于彼"。"成就善现起性"即成就于根本业处善好现起性。因为如此则称为不忘失。心不行于外部种种所缘而仅行于业处称为不外出。如是成就者使眼等诸根无作用，故说"六根收摄而行"。
"应观察门"即在寺院东等诸方此方此门，从此由此方观察此门而出去，应观察门。"从彼"即从观察门之后。自己所行之道。"相处"即获取不净相之处。"令吐食"即令作呕吐。"荆棘处"即有荆棘之处。
107. "应确定方位"为解释略说之义而说"于一"等。"显现"即现起。"适业"即适于修习。"苦恼"即困扰。"散乱"即散于种种所缘。"避开"即从正向顺风偏离。死尸对凡夫多现为可怖，故说"太近生怖"。"近足"即脚边。站立时能安乐观看之处是观看的舒适处。
108. "四周"即周围。再说"四周"即邻近。"kacchaka"即黑kacchaka，也称"pilakkha"。"kapītana"即荜拨树。"sindī"即小椰枣。karamanda等很明显。"sāmā"即sāma藤。"黑藤"即一种黑色无叶藤类。"腐藤"即活命藤，称为"galocī"。

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

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

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

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

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



我来 助您翻译这段巴利文：
109. "作相等"即包含在此前所说的作石等相中。"作有相"即同相而作，以石等相一起确定不净。或者同时作不净相和石等相，一起确定称为"作有相"。因为此复合词与表示同时的"saha"(一起)字结合，如"与轮一起给"。这作相是经反复观察而成，不是一次就成，故说"反复确定即作有相"。"二者"即石和不净相。"合一"即摄集为一。"有所缘"即使不净所缘与石等成为同一所缘，或一起作所缘，使二者如一所缘，或反复观察时将石等和不净相二者作为所缘。
"自己的"即自有的。"肿胀"即膨胀。"以自性自味"即以称为肿胀性的自相，以称为生他厌恶的自用，或因如是成就故说自性为"味"。
110. "应以六种取相"即首先应以色等六种方式取肿胀不净相。有些人说"与尸体长等量一起为七种"，此在注疏中无。"以相"此中相即年龄相，非乳房胡须等男女相，为显示这点而说"女相或"等。"此是立者之身"为连接语。只依肿胀相状，非依本来相状。由此显示若有任何未达肿胀状态的部分，则不应取。这相状确定是依粗大肢分，非依细小肢分，故取头相等九种相。
"于此方"即连接为立于此东方、南西北方或中间方。"于此处手"即连接为应确定此尸体的手在此地面处。
"下从足底"等是依脐下为下，从彼以上为上的确定而说。手的界限应由下至指尖，上至肩胛关节，横至皮边而取。足等界限也同理。"或取多少处"即若不能界定全身而取，其肿胀的部分，凡是以智把握为肿胀的身体部分，即如所把握的那么多。"此如是"即此手等如是此形。"肿胀"应从自性界定。"于异性身所缘"即业处的厌恶相不现起不显现，会现为净相。故说"只成为动摇之缘"，意为只成为烦恼动摇之因。"即使揭露"即即使达到肿胀状态，或意为完全腐烂的身体。此义应以第一波罗夷中的调伏事说明。

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

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

Vinicchayakathāvaṇṇanā



我来帮您翻译这段巴利文：
111. "熟习业处者"即在不净业处已修习熟练。依墓地住支等而持头陀支。依四界差别而摩治大种。以相而以智把握诸行。依缘把握而确定名色。依自相所缘观而以空观力增上除去有情想。以观行而证得行智见清净而作沙门法。由此以一切善熏习、善修习而充满而有熏习、修习。以离系所依善种而有种子。以智成熟而智上。由如所说行道而使烦恼变薄而少烦恼。"于所看之处"即于肿胀等不净所看之处，对如是的时间差别或不净部分差别无须考虑。"若不如是现起"即如是对如所说特殊人一样的似相若不现起。"如是以六种"即如所说方式以色等六种。"又"字是总摄义。以此总摄取相方法，非五种。因为前已说以六种取相。
112. "八十百关节"为显示一切关节彼时仍存而说，因肿胀性多不显现。为显示应确定所显现者而说"于肿胀"等。其中"三右手关节"即依肩、肘、腕而有三右手关节。左手关节亦同。依髋、膝、踝而有三右足关节。左足关节亦同。"一髋关节"是指髋与脊柱的关节。"手间"即右手右侧、左手左侧之间的空隙。"足间"即两足中央。"腹间"即称为脐处的腹部中央，或腹内。"耳间"即耳孔。"iti"字有等义，由此应知包含鼻孔等。为显示依眼、口亦得间隙而说"眼等"。"遍"为显示若从关节等确定肿胀时相不现起，则应遍确定而说"全身"等。其中"运转智"即遍观察全身后，关于其中有厌恶相的肿胀性而连续运转修习智。"何处"即如是运转智时，于彼身体何处明显地以肿胀相明显现起。"至腹终"即上身。
抉择论注

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

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



我来帮您翻译这段巴利文：
113. "抉择论"即具有抉择的义释。"如所说取相"即依色等、关节等所说方式取肿胀相。"应善取相"即应如取相现起那样正确地取不净相。现在为指示彼善取相的方式而说"令念善住"等。其中"如是反复作"即如"以此行道我将解脱老死"而生起恭敬，善立念与正知，最初作意肿胀不净，如是反复于彼作意。"应善观察且确定"即应以念恭敬观察且以慧决定。因为念被说为"持"，此处持即是观察。慧被说为"简择"，此处简择即是决定。或者"观察"即以念为前导的慧观察。因为从不存在离念的慧。"确定"即以慧为前导的念决定。因为此处意指具慧之念，非离慧者。"由于有以半眼角等方式观看，故说睁眼看"。由此显示完全的观看。"如是反复作者"即如所说方式睁眼观看、闭眼作意而反复多次作者。"取相"即于肿胀的获取相。"善取"即善好获取。如是获取则不失不忘。"相等"即同等相似。因为此"一"字义为同，如"圣律或善士律，此等义一、义等、义同、义分、义类或义似"。
"来时"即从寺院往墓地时。"如所说方式"即依指示方式而以"独一"等显示自相。其中"彼业处"即肿胀业处。有些人说"根本业处"，那不对。因为舍弃已现起相的业处而作意其他业处，如国王舍王位往他国。"已来"即已来到自己住处。

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

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



我来帮您翻译这段巴利文：
114. "非时"即黄昏等不适时。"可厌"即丑陋。"可怖所缘"即如起尸般可怕的境界。"散乱心"即如胆怯者见到鬼等而心散乱。"如疯狂"即如某些人如被夜叉附身。"失禅"即从禅那退失，如失戒、失咒。"镇定"即由平息所生惊怖而无动摇成为不动。"念善住"等是显示镇定的方法。死尸不会起来追逐，若无如是咒术。即使有咒术，也只在未达肿胀等状态、未坏形色时才有效，如是也有天神所持，非如是状态，此为意趣。"从想生"即从修习遍作想而生。因此从想生起、仅从想生起。"除彼等"即如所说方式除去、平息由相现起为因而生起的心惊怖。生起"现在你的努力有果"的欢喜、喜悦、欢悦。"应运转心"即应转起修习心、应作意。
"取相"即获取相，取相。"成就"即完成、达到。"系缚业处"即将修习导向如所说相而系缚。因为瑜伽者的瑜伽业是特殊安乐的因故意为"业处"，或因是瑜伽业的转起处故如所现起相为业处，将它系缚于修习心。关于他的系缚而说应运转心。为显示如是说"证得殊胜"而说"因为他"等。其中"他"即瑜伽者，或彼肿胀不净。"运转意"即反复转起修习心，意为反复作意取相。

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

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

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



我来帮您翻译这段巴利文：
115. 说"令入道"之语的义为"令入业处道"后，为详细显示彼业处道及其令入方法而说"若"等。其中"第几"即月的第几,是第二、第三等中的哪一天之义。不应默然而去,为避免询问者心生异想。因为教法行持是为未信者生信,已信者增长。"消失"即不见,不现起之义。以"应作来客供待"显示来客义务的一分后说"其余等",为摄取完整的来客义务而再取"来客"字。"行者义务等"等字应知包括住者随喜、乞食者随喜、乞食者、林住者、住所、厕所义务等。小品中所说的大义务在此称为"犍度义务"。但被作呵责羯磨等时、住别住等时应行者,因此比丘不可能故此处不意指。"相消失"即墓地中的不净相因肿胀性消失而消失。故说"肿胀"等。"因此"即因此原因,因为此业处难得之义。"应坐而省察"为连接语。
如往取相时一样,在取相返回时也省察如所观察的方位等,为了以不间断的行为直至相灭而观察。因为若有其连续观察,在进入精舍坐时,业处的现起状态如取止相时心的等持状态一样明显现起。故说"如是他....入道"。因以前行相相明显现起故,以前行相作意业处而入修习道。
116. "肿胀"即极不净、恶臭、可厌、可厌恶、可厌、可怖,于如是所缘修习、如是系缚遍作、已稳固的瑜伽者,意趣成就,为显示此而说"见功德"等。"如是"即如是如所说方式见功德者。"应护彼"即"确实依此将安乐生活"而如护自己性命般护彼摩尼宝。"修四界业处者"等是显示彼等业处容易获得。其中"修四界业处者"即专注或住于四界业处,或持守四界业处。"其他"即所说之外的随念、梵住等。"彼相"即彼如所得取相。说"应护"后,为再显示护持方法而说"夜住处"等。

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

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


我来帮您翻译这段巴利文：
117. "由此产生种种"即种种作用，差别。由于作意不殊胜、不寂静，所缘现为可厌、可怖相。与此相反，应连接说"似相现为如粗大肢体之人"。"外"即行境内外之外。"不作意欲"即因不净修习威力而远离欲想，故对欲境完全无作意。或"不作意"即作意的对治因。因为众生依欲想而作意诸欲，与此相对的不净想是诸欲的不作意，此为其因。故说"以镇伏力断除欲贪"。因为与似相为所缘的不净想一起生起而有力的定生起时即镇伏欲贪，随顺为根本的瞋恨在根本原因被镇伏时即被镇伏，故说"随....断除"。因为从未有断除随顺者而有瞋恨。如所说与不净想相应的殊胜喜生起时即镇伏瞋恨而转起。如是"由精进策励"即如近行定生起，如是由业处作意力策励精进。因为对策励精进者，正思惟如对治邪思惟般以广大性生起而镇伏昏沉睡眠。
追悔是后悔，与此相对，无追悔是因无热恼而心寂静。彼无追悔的因是戒，与彼相应、以彼为缘的喜、轻安、乐等以自性、以因而有寂静性，由修习此等而断除不寂静性的掉举恶作，故说"由修习无追悔因寂静法而断除掉举恶作"。因为修习带来前后差别，所得殊胜乐生起时即镇伏不寂静性的掉举恶作。"证得殊胜"即如所证得的修习殊胜。"现见性"即因修行者现见"世尊确实是正等觉者，能说如是正行"而于说行道的导师。"于行道"即于所修习禅修行道。"于行道果"即由彼成就的世间出世间果。疑由思择力、依法类推之力而断。"如是五盖断除"即如是得似相的同时，由前起修习威力所成就的定等断除欲贪等五盖。因为无对治则不能断所应断，而定等是欲贪等的对治。如在藏中说"定是欲贪的对治"等。


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

Vinīlakādikammaṭṭhānavaṇṇanā

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

Kabarakabaravaṇṇanti yebhuyyena sabalavaṇṇaṃ. Ussadavasenāti rattasetanīlavaṇṇesu ussadassa vaṇṇassa vasena.

Sannisinnanti niccalabhāveneva sabbaso thirataṃ.

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

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

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

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



我来帮您翻译这段巴利文：
因此说"由此等断除彼等盖"，以显示断除方式而显示禅支自相而说"于彼等"等。其中"于彼等"即如所现起的取相被破坏般现起，其所隐藏的似相，于彼相中。"心"即与自己相应的心。"安置相"即置上相，意为安止性。"随磨相"即于似相随行。如蜂在莲花上周游般，寻的随行行相为随磨作用。殊胜即应证得故为殊胜证得，已得的殊胜证得即已...得，由此为因、以此为因的已得殊胜证得为因的喜。"有喜者"即具喜心者。"轻安生"即身心轻安成就。因说"有喜者身轻安"。轻安缘即以轻安为因的乐，因说"身轻安者受乐"。乐缘即乐为缘的一境性。因说"乐者心得定"。"如是禅支现起"即如是这些寻等禅支于彼相中生起。"初禅影像"即初禅所隐藏。"即于彼刹那"即于得似相同时生起近行定，非仅断除诸盖，此为意趣。
青瘀等业处注
118. 于青瘀等业处。"已说相"即已说彼取相相。"如所说方式"即如肿胀所说方式。"具抉择意趣"即与抉择、意趣一起。"彼一切相应知"为连接语。
"斑驳色"即多为杂色。"依胜"即依红白青色中胜色。
"沉淀"即以不动性而完全坚固。
"盗贼林"即被盗贼占据的林中。"于何处"即于何刑场。"于斩人处"即于斩杀人之处。"于种种方落"即被斩成两段的身体分别落于不同方向。"一作意"即一注意。"现入"即一起现入。"生熟悉"即不生厌恶地接近如火葬者。因亲手不触摸而生厌恶故说"以割竹杖或棒...应近"。为显示割截性而作一指间隔。"应近"即应带近。
"如被吃般"即如被吃不净般。"指间指间"即种种投掷的身体部分在指间指间。"或作"即以割竹杖或棒自己作。
"受打者"连接为"受武器打者口"。"口"即从打等口。"流出时"即血流出时。"得血"为连接语。
"彼"即虫。"于彼等"即于狗等身。"骨"连接为"已从种种方面说骨不净"。"如前方式"即如前肿胀所说方式。

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

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

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

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

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

Pakiṇṇakakathāvaṇṇanā



我来帮您翻译这段巴利文：
119. "彼"即骨。"不现起"即依自性不现起，意为依厌恶性不现起。故说"成为白遍破坏"。因不能在骨上观察初年等，故说"相即此处手等名"。但骨锁可以如是依年龄确定"此是少年的，此是青年的，此是肢体成长的"，应知因不遍满而不取。虽然在骨锁中可得从关节确定，但在骨中不得，为显示其不确定性而跳过顺序说"依彼彼骨的低处高处"等。其中"低处"即骨的弯曲处。"高处"即突起处。"依结合结合处"即依未得筋带系缚者及其他互相接触接触处。"依间"即依互相间隙及空隙。"于一切"即于整个骨锁，或于一切骨。
120. "此"即于此骨不净。"应依相应观察"即应观察相取于何处相应，为取彼处相。"整个"即无余分的完整肢体。依相现起而成就。"于彼等"即于骨锁骨。注中所说。"彼"即"一样"之语。"于一骨相应"，此说因如青瘀等二相依色差别、完整不完整、有间无间、动不动而得差别，此非如是，非因一切差别皆无。故说"于一骨"等。其中"可厌"即因骨相明显故以骨性而丑陋。"可怖"即因此而令常人恐怖。"生喜悦"即因现为细滑性，及修习殊胜性而生喜与悦。故说"因导近分"。
"此处"即说取相似相之处。"给予门"即不仅住于"见厌恶性即是相"，而立即以"此处二种相"等分别取相似相之语，给予如所说相分别之门而说。"无分别"即无"净"之分别，即唯不净义。"观察"即以"于一骨相应"等观察。
"大帝须长老"即住支提山的大帝须长老。"譬喻"即仅见牙骨而现起彼女全身为骨聚等，此中为显示骨业处取相似相的差别的例子。
"净德"即因断除有习气的烦恼而极清净德。"十百眼"即千眼天帝。因他以一座能观察千处的智眼具足，故称"千眼"。"赞叹声"即以"彼贤者于一切调御"等赞叹声。
杂论注;

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

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

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

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



我来帮您翻译这段巴利文：
121. 关于以直接对治而断除,故说"因极善镇伏贪"。"不净差别"即肿胀等不净的分别。"依身体自性达到"即依身体达到自性。因为身体坏灭时如已住立的夜叉般依自性达到而坏灭。"依贪行差别"即依贪行分别。若此不净差别是依身体自性达到而说,在大念处等中为何说九种差别?彼仅依自性说,此则依他力。其中此处所来十不净中只取某些,骨分为五种。彼等依观,此等依止,此差别明显。
虽然见这些依不净性一般而无差别对贪行者适宜,所说"依贪行差别",为分别显示此而说"特别"等。因肿胀性而即使身体善安立也成为恶安立,故说"因显示身体安立破坏"。执着安立者为安立贪者,对彼适宜因为是安立贪的镇伏方便。身体即为身伤,执着、依止于此。"因显示空虚性"即因显示有空虚、孔隙。"于身体执实性贪者"即对身体肢体的坚实性而生起贪者。"因显示散乱"即因显示被狗豺等此处彼处散乱,对肢体优美贪者适宜。因为如是不住立形态的肢体,有何优美姿态而生离贪。"因显示聚集破坏变异"即聚集的肢体结合性的破坏即是变异为聚集破坏变异,因显示此。血涂为厌恶性即血涂厌恶性,因显示此。"我所贪者"即生起"此是我的"之贪者。"牙齿圆满贪者"即习惯于贪着牙齿圆满者。
为何此中于肿胀等只生起初禅,不生第二禅等,思维此质疑而说"因为"等。"未安定水"即依水流而行的周遍不住立水、未沉定水。"桨力"即划动棒力。"所缘弱"即因厌恶性而不能令心住立于自身的所缘弱性。因为于厌恶所缘,心依自性不能转起,但以安置相为相的寻安置心才得一境性。"无寻"即离寻的第二禅等不得安立其中。故说"唯以寻力"等。
若因厌恶性于肿胀等所缘不生第二禅等,如是则初禅也不应生其中。因为喜悦不应生其中是合理的,关于此质难而说"于此厌恶"等。其中见功德、诸盖热恼病平息者,应如投花者、呕吐泻药的譬喻顺次配合。;

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

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

Ukkarūpamoti uccārapassāvaṭṭhānasamo, vaccakūpasamo vā. Cakkhubhūtehīti cakkhuṃ pattehi paṭiladdhapaññācakkhukehi, lokassa vā cakkhubhūtehi. Allacammapaṭicchannoti allacammapariyonaddho.

Dabbajātikenāti uttarimanussadhamme paṭiladdhuṃ bhabbarūpena. Yattha yattha sarīre, sarīrassa vā yattha yattha koṭṭhāse. Nimittaṃ gahetvāti asubhākārassa suṭṭhu sallakkhaṇavasena yathā uggahanimittaṃ uppajjati, evaṃ uggaṇhanavasena nimittaṃ gahetvā, uggahanimittaṃ uppādetvāti attho. Kammaṭṭhānaṃ appanaṃ pāpetabbanti yathāladdhe uggahanimitte kammaṃ karontena paṭibhāganimittaṃ uppādetvā upacārajjhāne ṭhitena tameva bhāvanaṃ ussukkāpentena asubhakammaṭṭhānaṃ appanaṃ pāpetabbaṃ. Adhigatappano hi paṭhamajjhāne ṭhito tameva jhānaṃ pādakaṃ katvā vipassanaṃ ārabhitvā saṅkhāre sammasanto nacirasseva sabbāsave khepetīti.

Asubhakammaṭṭhānaniddesavaṇṇanā niṭṭhitā.

Iti chaṭṭhaparicchedavaṇṇanā.

7. Chaanussatiniddesavaṇṇanā

1. Buddhānussatikathāvaṇṇanā



我来帮您翻译这段巴利文：
122. 为显示虽如所说原因而安立为十种，但自性唯一种，而说"此十种"等。此自性如在无识者中，在有识者中也可得。因此于彼中对如理作意者修习也成就，为显示此而说"此依此相"等。"此"即于此活命身体。"装饰"即以预先整理的装饰。意为对多数人不明显。连同牙骨有三百余骨聚，不含彼等则如将在身至念中说"三百骨"。"孔孔"即有大小孔。"髓锅"即盛满髓的容器。"常流漏"即常时上下流出。"差别"即种种。"种种布"即种种颜色的布。"破坏羞耻"即破坏羞耻，即大小便道。"如实味"即如真实自性。因如实而知故为味，即自性。"染着"即爱好、爱乐。"自爱贪染着"即被称为自爱的贪所染着。"被恼"即因不得所欲而到达苦恼。
"槿"即巴利跋陀迦树，某些说是波罗奢树，其他说是木棉树。"极贪"即极贪性。"此"即这个。"彼"即发等身体部分。"昏迷"即迷惑，或因昏迷邪恶的渴爱而达昏迷。"自性"即厌恶性。
"如粪坑"即如大小便处，或如厕所。"成眼"即得眼、获得慧眼，或世间的成眼。"湿皮覆"即湿皮包裹。
"贤明种性"即适于获得上人法的形态。"于何处何处"即于身体，或身体的何处何处部分。"取相"即依善观察不净行相而如生起取相般，依取相取，意为生起取相。"应令业处达安止"即于所得取相作业，生起似相后住于近行定，策励彼修习，应令不净业处达安止。因为获得安止者住于初禅，以彼禅为基础开始观，思察诸行，不久即尽诸漏。
不净业处释注毕。
如是第六品注。
六随念释注
佛随念论注;

123.Asubhānantaranti asubhakammaṭṭhānānantaraṃ. Anussatīsūti anussatikammaṭṭhānesu. ‘‘Anu anu sati anussatī’’ti imamatthaṃ dassetuṃ ‘‘punappunaṃ uppajjanato’’ti vatvā na ettha anu-saddayogena sati-saddo atthantaravācakoti dassetuṃ ‘‘satiyeva anussatī’’ti vuttaṃ. Tena nāyamanu-saddo ‘‘upalabbhatī’’tiādīsu upa-saddo viya anatthako, nāpi ‘‘sañjānanaṃ pajānana’’ntiādīsu saṃ-saddādayo viya atthantaradīpakoti dasseti. ‘‘Pavattitabbaṭṭhānamhiyeva vā pavattattā’’ti iminā ca anussatiyā anussaritabbānurūpatā vuttā hotīti pavattakasseva anurūpataṃ dassetuṃ ‘‘kulaputtassa anurūpā’’ti vuttaṃ, saddhāpabbajitassa vā kulaputtassa. Anurūpatā nāma pavattitabbaṭṭhānassa anurūpatāya eva hotīti pavattakasseva anurūpatā vuttā, na ubhayassa. Anurūpāti ca yuttāti attho. Buddhanti ye guṇe upādāya bhagavati ‘‘buddho’’ti paññatti, te guṇe ekajjhaṃ gahetvā vuttaṃ. Tenāha ‘‘buddhaguṇārammaṇāya satiyā etamadhivacana’’nti. Ārabbhāti ālambitvā. Dhammanti pariyattidhammena saddhiṃ navavidhampi lokuttaradhammaṃ. Nanu ca nibbānaṃ visuṃ kammaṭṭhānabhāvena vakkhati? Kiñcāpi vakkhati, dhammabhāvasāmaññena pana maggaphalehi saddhiṃ idha pāḷiyā saṅgahitattā tassāpi dhammānussatikammaṭṭhāne gahaṇaṃ daṭṭhabbaṃ, asaṅkhatāmatādibhāvena pana maggaphalehi visiṭṭhatāya tassa visuṃ kammaṭṭhānabhāvena gahaṇaṃ kataṃ. Sīlānussatiādīnaṃ pana tissannaṃ anussatīnaṃ visuṃ kammaṭṭhānabhāvena gahaṇaṃ yogāvacarassa attano eva sīlassa cāgassa saddhādīnañca anussatiṭṭhānabhāvena gahetabbattā. Rūpakāyaṃ gatāti attano karajakāyaṃ ārabbha ārammaṇakaraṇavasena pavattā. Kāyeti kāye visayabhūte. Koṭṭhāsanimittārammaṇāyāti kesādikoṭṭhāsesu paṭikkūlanimittārammaṇāya. Ito purimāsu sattasu anussatīsu natthi nimittuppatti , idha atthīti dassanatthaṃ nimitta-ggahaṇaṃ. Tathā assāsapassāsanimittārammaṇāyāti etthāpi. Upasamanti sabbasaṅkhārūpasamaṃ, nibbānanti attho.

124. Avecca buddhaguṇe yāthāvato ñatvā uppanno pasādo aveccappasādo, ariyamaggena āgatappasādo, taṃsadisopi vā yo diṭṭhigatavātehi acalo asampakampiyo, tena samannāgatena. Tādisassa buddhānussatibhāvanā ijjhati, na itarassa. Patirūpasenāsaneti yathāvuttaaṭṭhārasadosavajjite pañcaṅgasamannāgate senāsane. Rahogatenāti rahasi gatena. Tena kāyavivekaṃ dasseti. Paṭisallīnenāti nānārammaṇato paṭisallīnena, bahiddhā puthuttārammaṇato paṭikkamāpetvā kammaṭṭhāne sallīnena, susiliṭṭhacittenāti attho. Evanti imāya pāḷiyā āgatanayena.

So bhagavāti ettha soti yo so samatiṃsa pāramiyo pūretvā sabbakilese bhañjitvā anuttaraṃ sammāsambodhiṃ abhisambuddho devānaṃ atidevo brahmānaṃ atibrahmā lokanātho bhāgyavantatādīhi kāraṇehi sadevake loke ‘‘bhagavā’’ti patthaṭakittisaddo, so. Bhagavāti idaṃ satthu nāmakittanaṃ. Tathā hi vuttaṃ ‘‘bhagavāti netaṃ nāmaṃ mātarā kata’’ntiādi (mahāni. 198, 210; cūḷani. ajitamāṇavapucchāniddesa 2). Parato pana bhagavāti guṇakittanaṃ. Arahantiādīsu navasu ṭhānesu paccekaṃ itipi-saddaṃ yojetvā buddhaguṇā anussaritabbāti dassento ‘‘itipi arahaṃ…pe… itipi bhagavāti anussaratī’’ti āha. ‘‘Itipetaṃ bhūtaṃ itipetaṃ taccha’’ntiādīsu (dī. ni. 

我来帮您翻译这段巴利文：
123. "不净之后"即不净业处之后。"于随念"即于随念业处。为显示"数数念为随念"此义而说"因再再生起"后，为显示此中以anu-字结合而sati-字非表示其他义而说"念即随念"。由此显示此anu-字非如"获得"等中的upa-字无义，也非如"了知、遍知"等中的saṃ-字等表示其他义。以"或因于应转起处转起"此说随念的应随念性后，为显示转起者的适应性而说"对善男子适当"，或对信出家的善男子。适应性即因应转起处的适应性而有，故说转起者的适应性，非两者。"适当"即合宜义。"佛"即摄取依何功德而于世尊有"佛"的施设，彼等功德。故说"此是缘佛功德的念的名称"。"缘"即所缘。"法"即与教法俱九种出世间法。难道不是将涅槃说为别的业处吗？虽将说,但因法性共同而与道果一起摄入此经，故应见彼在法随念业处中摄取，但因无为甘露等性而异于道果，故别立为业处。但戒随念等三随念别立为业处，因应以瑜伽行者自己的戒、舍、信等作为随念处而取。"至色身"即缘自己所生身而转起为所缘。"于身"即于成为对象的身。"分相所缘"即以发等诸分的厌恶相为所缘。为显示于此前七随念中无相生起，此中有，故取相字。如是于"入出息相所缘"中也。"寂止"即一切行寂止，即涅槃义。
124. "证净"即证知佛功德如实而生起的净信，由圣道而来的净信，或相似彼而不为见浪所动摇者，具足彼。如是者的佛随念修习成就，非其他。"适当住处"即离如所说十八过失、具五支的住处。"至远离"即至远离处。由此显示身远离。"独处"即从种种所缘独处，从外部种种所缘退却而住于业处，即善集中心义。"如是"即依此经所来方式。
"彼世尊"此中"彼"即圆满三十波罗蜜，破尽一切烦恼，证无上正等觉，诸天之天，诸梵之梵，世间依怙，因具福等因而在天人世间中"世尊"声名远扬者。"世尊"此是导师的名称。如说"世尊非母所作名"等。但后面的"世尊"是功德称。于应供等九处各各配合"如是"字而应随念佛功德，为显示此而说"如是应供...如是世尊而随念"。如"如是此是真实，如是此是真谛"等

1.6) viya iti-saddo āsannapaccakkhakaraṇattho, pi-saddo sampiṇḍanattho. Tena nesaṃ bahubhāvo dīpito, tāni ca guṇasallakkhaṇakāraṇāni bhāventena cittassa sammukhībhūtāni kātabbānīti dassento ‘‘iminā ca iminā ca kāraṇenāti vuttaṃ hotī’’ti āha.

125. Dūratā nāma āsannatā viya upādāyupādāya vuccatīti paramukkaṃsagataṃ dūrabhāvaṃ dassento ‘‘suvidūravidūre’’ti āha, suṭṭhu vidūrabhāveneva vidūreti attho. Sā panassa kilesato dūratā tesaṃ sabbaso pahīnattāti dassento āha ‘‘maggena kilesānaṃ viddhaṃsitattā’’ti. Nanu aññesampi khīṇāsavānaṃ te pahīnā evāti anuyogaṃ manasi katvā vuttaṃ ‘‘savāsanāna’’nti. Na hi bhagavantaṃ ṭhapetvā aññe saha vāsanāya kilese pahātuṃ sakkonti , etena aññehi asādhāraṇaṃ bhagavato arahattanti dassitaṃ hoti. Kā panāyaṃ vāsanā nāma? Pahīnakilesassāpi appahīnakilesassa payogasadisapayogahetubhūto kilesanihito sāmatthiyaviseso āyasmato pilindavacchassa (pārā. 621) vasalasamudācāranimittaṃ viya. Kathaṃ pana ‘‘ārakā’’ti vutte ‘‘kilesehī’’ti ayamattho labbhatīti? Sāmaññajotanāya visese avaṭṭhānato, visesatthinā ca visesassa anupayojetabbato, ‘‘ārakāssa honti pāpakā akusalā dhammā’’tiādīni (ma. ni. 1.434) suttapadānettha udāharitabbāni. Ārakāti cettha ā-kārassa rassattaṃ, ka-kārassa ca ha-kāraṃ, sānusāraṃ katvā niruttinayena ‘‘araha’’nti padasiddhi veditabbā. Vuttamevatthaṃ sukhaggahaṇatthaṃ ‘‘so tato ārakā nāmā’’ti gāthābandhamāha. Tattha samañjanasīlo samaṅgī, na samaṅgitā asamaṅgitā asamannāgamo asahavuttitā.

126. Anatthacaraṇena kilesā eva arayoti kilesārayo. ‘‘Arīnaṃ hatattā arihā’’ti vattabbe niruttinayena ‘‘araha’’nti vuttaṃ.

127. Yañcetaṃ saṃsāracakkanti sambandho. Rathacakkassa nābhi viya mūlāvayavabhūtaṃ anto, bahi ca samavaṭṭhitaṃ avijjābhavataṇhāmayaṃ dvayanti vuttaṃ ‘‘avijjābhavataṇhāmayanābhī’’ti. Nābhiyā, nemiyā ca sambandhā arasadisā paccayaphalabhūtehi avijjātaṇhājarāmaraṇehi sambandhā puññādisaṅkhārāti vuttaṃ ‘‘puññādiabhisaṅkhārāra’’nti. Tattha tattha bhave pariyantabhāvena pākaṭaṃ jarāmaraṇanti taṃ nemiṭṭhāniyaṃ katvā āha ‘‘jarāmaraṇanemī’’ti. Yathā ca rathacakkapavattiyā padhānakāraṇaṃ akkho, evaṃ saṃsāracakkapavattiyā āsavasamudayoti āha ‘‘āsavasamudayamayena akkhena vijjhitvā’’ti. Āsavā eva avijjādīnaṃ kāraṇattā āsavasamudayo. Yathāha ‘‘āsavasamudayā avijjāsamudayo’’ti (ma. ni. 1.103). Vipākakaṭattārūpappabhedo kāmabhavādiko tibhavo eva ratho, tasmiṃ tibhavarathe. Attano paccayehi samaṃ, sabbaso vā ādito paṭṭhāya yojitanti samāyojitaṃ. Ādirahitaṃ kālaṃ pavattatīti katvā anādikālappavattaṃ.

‘‘Khandhānañca paṭipāṭi, dhātuāyatanāna ca;

Abbocchinnaṃ vattamānā, ‘saṃsāro’ti pavuccatī’’ti. (dī. ni. aṭṭha. 2.95 apasādanāvaṇṇanā; saṃ. ni. aṭṭha. 2.2.60; a. ni. aṭṭha. 2.

我来帮您翻译这段巴利文：
1.6) 如是iti-字是使成近现见义，pi-字是合集义。由此显示彼等众多，而修习者应使彼等功德观察因现前于心，为显示此而说"以此因此因而说"。
125. 远离性如近性是依相对而说，为显示最胜远离性而说"极远远离"，意为以极远离性而远离。为显示彼由烦恼远离因彼等完全断故而说"因道破坏诸烦恼"。岂不是其他漏尽者也断彼等耶，思维此质疑而说"与习气"。因为除世尊外无他能与习气一起断烦恼，由此显示世尊的应供与他不共。何为此习气?已断烦恼者也有未断烦恼者的相似行为因的烦恼所置特殊能力,如具寿毕陵陀婆蹉的贱民称呼因。如何说"远离"时得"由烦恼"此义?因共相显示而住于别相,求别相者应不使用别相,"诸恶不善法远离彼"等经句此处应引用。此中"远离"者,a-字短音,ka-字作ha-字,以有后音的语源法而知"应供"字成就。为易解所说义而说"彼故名远离"偈颂。其中具有性质者为具足,非具足为非具足,即不具足、不俱有。
126. 以作非义而烦恼即为敌,故烦恼敌。当说"因杀敌而为杀敌"时依语源法而说"应供"。
127. "此轮回轮"为连接语。如车轮毂为根本部分,内外安住的无明有爱所成二法,故说"无明有爱所成毂"。由毂、辋相连的辐如是由缘果的无明爱老死相连的福等行,故说"福等行辐"。于彼彼有中以边际性而显明的老死,以彼为辋而说"老死辋"。如车轮转起的主要因是轴,如是轮回轮转起的漏集,故说"以漏集所成轴贯穿"。漏即是无明等的因故为漏集。如说"由漏集而有无明集"。异熟及所造色差别的欲有等三有即车,于彼三有车中。由自缘均等,或由一切从始而配,故均配。因无始时转起,故无始时转起。
"蕴及界处之,次第不断转,名为轮回"。

4.199) –

Evaṃ vuttasaṃsārova saṃsāracakkaṃ. Anenāti bhagavatā. Bodhimaṇḍeti bodhisaṅkhātassa ñāṇassa maṇḍabhāvappatte ṭhāne, kāle vā. Vīriyapādehīti saṃkilesavodānapakkhiyesu sannirumbhanasannikkhipanakiccatāya dvidhā pavattehi attano vīriyasaṅkhātehi pādehi. Sīlapathaviyanti patiṭṭhaṭṭhena sīlameva pathavī, tassaṃ. Patiṭṭhāyāti sampādanavasena patiṭṭhahitvā. Saddhāhatthenāti anavajjadhammādānasādhanato saddhāva hattho, tena. Kammakkhayakaranti kāyakammādibhedassa sabbassapi kammassa khayakaraṇato kammakkhayakaraṃ. Ñāṇapharasunti samādhisilāyaṃ sunisitamaggañāṇapharasuṃ gahetvā.



我来帮您翻译这段巴利文：
如是所说轮回即轮回轮。"由此者"即由世尊。"于菩提场"即于称为菩提之智达圆满性的处所或时。"以精进足"即以自己称为精进的足，以染净二分中遮止、安放作用而二分转起。"于戒地"即以住立义而戒即地，于彼。"住立"即以成就而住立。"以信手"即因成就无过法施而信即手，以彼。"作业尽"即因作身业等差别一切业尽故为作业尽。"智斧"即取于定石善磨利的道智斧。
provided by EasyChat

128. Evaṃ ‘‘arānaṃ hatattā’’ti ettha vuttaaraghāte saṃsāraṃ cakkaṃ viya cakkanti gahetvā atthayojanaṃ katvā idāni paṭiccasamuppādadesanākkamenapi taṃ dassetuṃ ‘‘atha vā’’tiādi vuttaṃ. Tattha anamataggaṃ saṃsāravaṭṭanti anu anu amataggaṃ aviññātakoṭikaṃ saṃsāramaṇḍalaṃ. Sesā dasa dhammā saṅkhārādayo jātipariyosānā arā. Kathaṃ? Nābhiyā avijjāya mūlato, nemiyā jarāmaraṇena antato sambandhattāti dassento āha ‘‘avijjāmūlakattā jarāmaraṇapariyantattā cā’’ti. Dukkhādīsūti dukkhasamudayanirodhamaggesu. Tattha dukkhe aññāṇaṃ tadantogadhattā, tappaṭicchādanato ca, sesesu paṭicchādanatova. Dukkhanti cettha dukkhaṃ ariyasaccaṃ adhippetanti taṃ kāmabhavādivasena tidhā bhinditvā tathā tappaṭicchādikaṃ avijjaṃ, avijjādipaccaye tīsu bhavesu saṅkhārādike ca paṭipāṭiyā dassento ‘‘kāmabhave ca avijjā’’tiādimāha. Tattha kāmabhave avijjāti kāmabhave ādīnavappaṭicchādikā avijjā. Rūpabhave arūpabhave avijjāti etthāpi eseva nayo. Kāmabhave saṅkhārānanti kāmabhūmipariyāpannānaṃ saṅkhārānaṃ, kāmabhave vā nipphādetabbā ye saṅkhārā, tesaṃ kāmabhavūpapattinibbattakasaṅkhārānanti attho. Paccayo hotīti puññābhisaṅkhārānaṃ tāva ārammaṇapaccayena ceva upanissayapaccayena cāti dvidhā paccayo hoti. Apuññābhisaṅkhāresu sahajātassa sahajātādivasena , asahajātassa anantarasamanantarādivasena, nānantarassa pana ārammaṇavasena ceva upanissayavasena ca paccayo hoti. Arūpabhave saṅkhārānanti āneñjābhisaṅkhārānaṃ . Paccayo hoti upanissayavaseneva. Imasmiṃ panatthe ettha vitthāriyamāne atippapañco hoti, sayameva ca parato āgamissatīti na naṃ vitthārayāma.

Tiṇṇaṃ āyatanānanti cakkhusotamanāyatanānaṃ. Ekassāyatanassāti manāyatanassa. Iminā nayena phassādīnampi vibhāgo veditabbo. Tattha tattha sā sā taṇhāti rūpataṇhādibhedā tattha tattha kāmabhavādīsu uppajjanakā taṇhā.

Taṇhādimūlikā kathā atisaṃkhittāti taṃ, upādānabhave ca vibhajitvā vitthāretvā dassetuṃ ‘‘katha’’ntiādi vuttaṃ. Tattha ‘‘kāme paribhuñjissāmī’’ti iminā kāmataṇhāpavattimāha. Tathā ‘‘saggasampattiṃ anubhavissāmī’’tiādīhi. Sā pana taṇhā yasmā bhusamādānavasena pavattamānā kāmupādānaṃ nāma hoti, tasmā vuttaṃ ‘‘kāmupādānapaccayā’’ti. Tathevāti kāmupādānapaccayā eva.


我来帮您翻译这段巴利文：
128. 如是在"因杀辐"中所说的杀辐，取轮回如轮为轮而作义配合后，现在为依缘起教说法次第也显示此而说"或者"等。其中"无始轮回轮"即次第未知边际的轮回圆。其余十法即行等至生为辐。如何?为显示以无明为毂从根本，以老死为辋从终末相连而说"因无明为根本及老死为终末"。"于苦等"即于苦集灭道。其中于苦无知因摄入彼及覆蔽彼，于其余唯覆蔽。此中"苦"意指苦圣谛，故依欲有等分三种，如是覆蔽彼的无明、无明等缘于三有中的行等，依次序显示而说"于欲有中无明"等。其中"欲有中无明"即覆蔽欲有过患的无明。"色有无色有中无明"于此中也此即是理。"欲有诸行"即摄属欲地的诸行，或于欲有中应生的诸行，即生欲有生起的诸行义。"为缘"即对福行首先以所缘缘及依止缘二种为缘。于非福行对俱生者以俱生等，对非俱生者以无间等次等，对非无间者以所缘及依止为缘。"无色有诸行"即不动行。以依止为缘。此义若于此处详说则过于广大，且自会在后面出现，故我们不详说。
"三处"即眼耳意处。"一处"即意处。以此方法应知触等的分别。"彼彼爱"即色爱等差别于彼彼欲有等生起的爱。
爱等为根的论说太简略，为分别详说彼及取有而说"如何"等。其中"我将受用欲"由此说欲爱转起。如是以"我将享受天界成就"等。彼爱因以强执取而转起名为欲取，故说"缘欲取"。"如是"即缘欲取。


Brahmalokasampattinti rūpībrahmaloke sampattiṃ. ‘‘Sabbepi tebhūmakā dhammā kāmanīyaṭṭhena kāmā’’ti (mahāni. 1; cūḷani. ajitamāṇavapucchāniddesa 8 thoka visadisaṃ) vacanato bhavarāgopi kāmupādānamevāti katvā ‘‘kāmupādānapaccayā eva mettaṃ bhāvetī’’tiādi vuttaṃ. Sesupādānamūlikāsupīti etthāyaṃ yojanā – idhekacco ‘‘natthi paro loko’’ti natthikadiṭṭhiṃ gaṇhāti, so diṭṭhupādānapaccayā kāyena duccaritaṃ caratītiādi vuttanayena yojetabbaṃ. Aparo ‘‘asukasmiṃ sampattibhave attā ucchijjatī’’ti ucchedadiṭṭhiṃ gaṇhāti, so tatrūpapattiyā kāyena sucaritaṃ caratītiādi vuttanayeneva yojetabbaṃ. Aparo ‘‘rūpī manomayo hutvā attā ucchijjatī’’ti rūpūpapattiyā maggaṃ bhāveti. Bhāvanāpāripūriyāti sabbaṃ vuttanayeneva veditabbaṃ. Aparo ‘‘arūpabhave uppajjitvā attā ucchijjatī’’ti arūpūpapattiyā maggaṃ bhāveti. Bhāvanāpāripūriyāti sabbaṃ vuttanayeneva veditabbaṃ. Etāhiyeva attavādupādānamūlikāpi yojanā saṃvaṇṇitāti daṭṭhabbaṃ. Evaṃ diṭṭhadhammanibbānavādavasenāpi yojanā veditabbā. Aparo ‘‘sīlena suddhī’’ti ‘‘asuddhimaggaṃ suddhimaggo’’ti parāmasanto sīlabbatupādānapaccayā kāyena duccaritaṃ caratītiādinā sabbaṃ vuttanayeneva yojetabbaṃ.

Idāni yvāyaṃ saṃsāracakkaṃ dassentena ‘‘kāmabhave avijjā kāmabhave saṅkhārānaṃ paccayo hotī’’tiādinā avijjādīnaṃ paccayabhāvo, saṅkhārādīnaṃ paccayuppannabhāvo ca dassito, tameva paṭisambhidāmaggapāḷiṃ ānetvā nigamanavasena dassento ‘‘evaṃ aya’’ntiādimāha. Tattha yathā saṅkhārā hetunibbattā, evaṃ avijjāpi kāmāsavādinā sahetukā evāti āha ‘‘ubhopete hetusamuppannā’’ti. Paccayapariggaheti nāmarūpassa paccayānaṃ avijjādīnaṃ paricchijja gahaṇe, nipphādetabbe bhummaṃ. Paññāti kaṅkhāvitaraṇavisuddhisaṅkhātā pakārato jānanā. Dhammaṭṭhitiñāṇanti paṭiccasamuppādāvabodho. Idañca dhammaṭṭhitiñāṇaṃ yasmā addhāttaye kaṅkhāmalavitaraṇavasena pavattati, tasmā ‘‘atītampi addhāna’’ntiādi vuttaṃ. Eteneva nayenāti etena ‘‘avijjā hetū’’tiādinā avijjāyaṃ vuttena nayena. ‘‘Saṅkhārā hetu, viññāṇaṃ hetusamuppanna’’ntiādinā (paṭi. ma. 

我来帮您翻译这段巴利文：
"梵天界成就"即色界梵天界成就。因说"三界一切法以可欲义为欲"，有贪也是欲取，故说"缘欲取而修慈"等。"于余取为根者"此中配合如是 - 此处某人执取"无他世"的无见，彼缘见取而身行恶行等,应如所说方式配合。另一人执取"于某成就有处我断灭"的断见，彼为彼生起而身行善行等，应如所说方式配合。另一人为"成为色有意成我断灭"而修色生起道。"修习圆满"一切应如所说方式了知。另一人为"生无色有我断灭"而修无色生起道。"修习圆满"一切应如所说方式了知。应见由此等而说明我语取为根的配合。如是应依现法涅槃论而了知配合。另一人"以戒清净"以"不净道为净道"执著，缘戒禁取而身行恶行等，一切应如所说方式配合。
现在此显示轮回轮者以"欲有中无明为欲有诸行的缘"等所显示的无明等的缘性，行等的缘生性，即引用无碍解道经文以结论方式显示而说"如是此"等。其中如行由因生，如是无明也由欲漏等有因，故说"此二由因生起"。"缘摄取"即名色的诸缘无明等的确定把握，于应成就处为处格。"慧"即称为度疑清净的以种种方式了知。"法住智"即缘起证悟。此法住智因于三世依度疑垢而转起，故说"于过去世"等。"以此方式"即以此于无明所说"无明为因"等的方式。以"行为因，识为因生起"等的方式;;

1.46) sabbapadāni vitthāretabbāni.

Saṃkhippanti ettha avijjādayo, viññāṇādayo cāti saṅkhepo, hetu, vipāko ca. Hetu vipākoti vā saṃkhippatīti saṅkhepo, avijjādayo viññāṇādayo ca. Saṅkhepabhāvasāmaññena pana ekavacanaṃ katanti daṭṭhabbaṃ. Te pana saṅkhepā atīte hetu, etarahi vipāko, etarahi hetu, āyatiṃ vipākoti evaṃ kālavibhāgena cattāro jātā. Tenāha ‘‘purimasaṅkhepo cettha atīto addhā’’tiādi. Saṅkhepa-saddo vā bhāgādhivacananti atīto hetubhāgo paṭhamo saṅkhepo. Esa nayo sesesupi. Taṇhupādānabhavā gahitāva honti kilesakammabhāvasāmaññato, tehi vinā avijjāsaṅkhārānaṃ sakiccākaraṇato ca. Kammaṃ taṇhā ca tassa sahakārīkāraṇaṃ hutvā vaṭṭanatthena kammavaṭṭaṃ.

Viññāṇanāmarūpasaḷāyatanaphassavedanānaṃ jātijarābhaṅgāvatthā ‘‘jātijarāmaraṇa’’nti vuttāti āha ‘‘jātijarāmaraṇāpadesenaviññāṇādīnaṃniddiṭṭhattā’’ti. Imeti viññāṇādayo. Āyatiṃ vipākavaṭṭaṃ paccuppannahetuto bhāvīnaṃ anāgatānaṃ gahitattā. Teti avijjādayo. Ākāratoti sarūpato avuttāpi tasmiṃ tasmiṃ saṅgahe ākirīyanti avijjāsaṅkhārādiggahaṇehi pakāsīyantīti ākārā, atītahetuādīnaṃ vā pakārā ākārā, tato ākārato. Vīsatividhā honti atītehetupañcakādibhedato.

Saṅkhāraviññāṇānaṃ antarā eko sandhīti hetuto phalassa avicchedappavattibhāvato hetuphalasambandhabhūto eko sandhi. Tathā bhavajātīnamantarā. Vedanātaṇhānamantarā pana phalato hetuno avicchedappavattibhāvato phalahetusambandhabhūto eko sandhi. Phalabhūtopi hi dhammo aññassa hetusabhāvassa dhammassa paccayo hotīti.

Itīti vuttappakāraparāmasanaṃ. Tenāha ‘‘catusaṅkhepa’’ntiādi. Sabbākāratoti idha vuttehi, avuttehi ca paṭiccasamuppādavibhaṅge (vibha. 225 ādayo), anantanayasamantapaṭṭhānādīsu ca āgatehi sabbehi ākārehi. Jānātīti avabujjhati. Passatīti dassanabhūtena ñāṇacakkhunā paccakkhato passati. Aññāti paṭivijjhatīti tesaṃyeva vevacanaṃ. Tanti taṃ jānanaṃ. Ñātaṭṭhenāti yathāsabhāvato jānanaṭṭhena. Pajānanaṭṭhenāti aniccādīhi pakārehi paṭivijjhanaṭṭhena.

Idāni yadatthamidaṃ bhavacakkaṃ idhānītaṃ, taṃ dassetuṃ ‘‘iminā’’tiādi vuttaṃ. Tattha te dhammeti te avijjādike dhamme. Yathābhūtaṃ ñatvāti mahāvajirañāṇena yāthāvato jānitvā. Nibbindanto balavavipassanāya virajjanto vimuccanto ariyamaggehi are hanīti yojanā. Tattha yadā bhagavā virajjati vimuccati, tadā are hanati nāma. Tato paraṃ pana abhisambuddhakkhaṇaṃ gahetvā vuttaṃ ‘‘hani vihani viddhaṃsesī’’ti.

129. Cakkavattino acetane cakkaratane uppanne tattheva loko pūjaṃ karoti, aññattha pūjāvisesā pacchijjanti, kimaṅgaṃ pana sammāsambuddhe uppanneti dassento ‘‘uppanne tathāgate’’tiādimāha. Ko pana vādo aññesaṃ pūjāvisesānanti yathāvuttato aññesaṃ amahesakkhehi devamanussehi kariyamānānaṃ nātiuḷārānaṃ pūjāvisesānaṃ arahabhāve kā nāma kathā. Atthānurūpanti arahattatthassa anurūpaṃ anvatthaṃ.



我来 帮您翻译这段巴利文：
在此缩略无明等和识等为缩略，即因和果。或因果被缩略为缩略，即无明等和识等。但以缩略性共同而作单数，应如是见。彼等缩略以过去因、现在果、现在因、未来果，如是依时分为四种。故说"此中前缩略为过去世"等。或缩略字为分的异名，故过去因分为第一缩略。余处也此理。爱取有已被摄，因烦恼业性共同,且无彼等无明行不作自作用。业及爱成为彼的助缘,以轮转义为业轮。
识名色六处触受的生老坏位称为"生老死",故说"因以生老死显示而说识等"。"此等"即识等。未来果轮因摄取从现在因而有的未来。"彼等"即无明等。"从行相"即从自性虽未说但在彼彼摄中以无明行等摄而显示为行相,或过去因等的种类为行相,从彼行相。成为二十种,因过去五因等差别。
行识之间一节,因从因到果无间转起故为因果关连的一节。如是有生之间。但受爱之间因从果到因无间转起故为果因关连的一节。因为果法也能作为其他因性法的缘。
"如是"为指示所说方式。故说"四缩略"等。"一切行相"即以此处所说未说及缘起分别、无边理相应论等中所来一切行相。"知"即了知。"见"即以见性慧眼亲见。"证知"为彼等的同义语。"彼"即彼知。"以知义"即以如自性知义。"以遍知义"即以无常等种种方式通达义。
现在为显示此有轮为何而引此处,而说"以此"等。其中"彼等法"即彼等无明等法。"如实知"即以大金刚智如实了知。配合为"厌离时以强观,离贪时以圣道断辐"。其中当世尊离贪解脱时名断辐。但其后取证觉瞬间而说"断破灭"。
129. 为显示转轮王无心轮宝生起时世间即于彼处作供养,其他殊胜供养断绝,何况正等觉者生起,而说"如来生起"等。"何说其他殊胜供养"即对如所说外非大威德天人所作不甚殊胜供养的应供性有何言说。"随义"即随应供义适当。

130.Asilokabhayenāti akittibhayena. Raho pāpaṃ karonti ‘‘mā naṃ koci jaññā’’ti esa bhagavā na kadāci karoti pāpahetūnaṃ bodhimaṇḍe eva suppahīnattā. Aparo nayo – ārakāti arahaṃ, suvidūrabhāvatoicceva attho. Kuto pana suvidūrabhāvatoti? Ye abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā, tato eva appahīnarāgadosamohā ariyadhammassa akovidā ariyadhamme avinītā ariyadhammassa adassāvino appaṭipannā micchāpaṭipannā ca, tato suvidūrabhāvato. Vuttañhetaṃ bhagavatā –

‘‘Saṅghāṭikaṇṇecepi me, bhikkhave, bhikkhu gahetvā piṭṭhito piṭṭhito anubandho assa pāde pādaṃ nikkhipanto, so ca hoti abhijjhālu kāmesu tibbasārāgo byāpannacitto paduṭṭhamanasaṅkappo muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo. Atha kho so ārakāva mayhaṃ, ahañca tassa. Taṃ kissa hetu? Dhammaṃ hi so, bhikkhave, bhikkhu na passati, dhammaṃ apassanto maṃ na passatī’’ti (itivu. 92).

Yathāvuttapuggalā hi sacepi sāyaṃ pātaṃ satthu santikāvacarāva siyuṃ, na te tāvatā ‘‘satthu santikā’’ti vattabbā, tathā satthāpi nesaṃ. Iti asappurisānaṃ ārakā dūreti arahaṃ.

‘‘Sammā na paṭipajjanti, ye nihīnāsayā narā;

Ārakā tehi bhagavā, dūre tenārahaṃ mato’’ti.

Tathā ārakāti arahaṃ, āsannabhāvatoti attho. Kuto pana āsannabhāvatoti? Ye bhāvitakāyā bhāvitasīlā bhāvitacittā bhāvitapaññā, tato eva pahīnarāgadosamohā ariyadhammassa kovidā ariyadhamme suvinītā ariyadhammassa dassāvino sammāpaṭipannā, tato āsannabhāvato. Vuttampi cetaṃ bhagavatā –

‘‘Yojanasate cepi me, bhikkhave, bhikkhu vihareyya, so ca hoti anabhijjhālu kāmesu na tibbasārāgo abyāpannacitto appaduṭṭhamanasaṅkappo upaṭṭhitassati sampajāno samāhito ekaggacitto saṃvutindriyo. Atha kho so santikeva mayhaṃ, ahañca tassa. Taṃ kissa hetu? Dhammaṃ hi so, bhikkhave, bhikkhu passati, dhammaṃ passanto maṃ passatī’’ti (itivu. 92).

Tathārūpā hi puggalā satthu yojanasahassantarikāpi honti, na tāvatā te ‘‘satthu dūracārino’’ti vattabbā, tathā satthāpi nesaṃ. Iti sappurisānaṃ ārakā āsanneti arahaṃ.

Ye sammā paṭipajjanti, suppaṇītādhimuttikā;

Ārakā tehi āsanne, tenāpi arahaṃ jino.

Ye ime rāgādayo pāpadhammā yasmiṃ santāne uppajjanti, tassa diṭṭhadhammikampi samparāyikampi anatthaṃ āvahanti. Nibbānagāminiyā paṭipadāya ekaṃseneva ujuvipaccanīkabhūtā ca, te attahitaṃ, parahitañca paripūretuṃ sammā paṭipajjantehi sādhūhi dūrato rahitabbā pariccajitabbā pahātabbāti rahā nāma, te ca yasmā bhagavato bodhimūleyeva ariyamaggena sabbaso pahīnā samucchinnā. Yathāha –

‘‘Tathāgatassa kho, brāhmaṇa, rāgo pahīno doso moho, sabbepi pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā’’ti (pārā. 9-10 atthato samānaṃ).

Tasmā sabbaso na santi etassa rahāti arahoti vattabbe okārassa sānusāraṃ a-kārādesaṃ katvā ‘‘araha’’nti vuttaṃ.

Pāpadhammā rahā nāma, sādhūhi rahitabbato;

Tesaṃ suṭṭhu pahīnattā, bhagavā arahaṃ mato.


我来帮您翻译这段巴利文：
130. "因不名誉怖畏"即因恶名怖畏。"暗中作恶"是"愿无人知"，此世尊从不作恶，因恶因在菩提场已善断故。另一解释 - "远离"故"应供"，即因极远离义。从何极远离?从未修身、未修戒、未修心、未修慧，因此未断贪瞋痴，不善圣法、不习圣法、不见圣法、不行道及邪行者，从彼极远离。世尊曾如是说：
"诸比丘，即使比丘捉我僧伽梨衣角，从后跟随，足迹相随，若他有贪著、于诸欲重染、瞋恚心、恶意念、忘念、不正知、不定、散乱心、诸根不防护。诸比丘，彼远离我，我亦远离彼。何以故？诸比丘，彼比丘不见法，不见法者不见我。"
如所说诸人即使朝夕近侍师，不能说彼等"近师"，师对彼等也如是。如是远离非善人故"应供"。
"邪行诸劣意，众生远离彼；
世尊极远离，故称为应供。"
如是"近"故"应供"，即亲近义。从何亲近?从已修身、已修戒、已修心、已修慧，因此已断贪瞋痴，善圣法、善习圣法、善见圣法、正行者，从彼亲近。世尊曾如是说：
"诸比丘，即使比丘住百由旬，若他无贪著、于诸欲不重染、无瞋恚心、无恶意念、念现前、正知、等持、一境心、诸根防护。诸比丘，彼近我，我亦近彼。何以故？诸比丘，彼比丘见法，见法者见我。"
如是诸人即使与师相距千由旬，不能说彼等"远离师"，师对彼等也如是。如是亲近善人故"应供"。
"正行诸胜意，众生近于彼；
胜者近彼等，故亦称应供。"
此等贪等恶法于某相续生起，导致现法及来世的不利。必定与趣向涅槃道相反，善正行者应远离、舍弃、断除，故名"应离"。彼等于世尊在菩提树下即由圣道完全断除。如说：
"婆罗门，如来已断贪瞋痴，一切恶不善法已断，根除如截多罗树，令无所有，于未来不生。"
故说"无有应离故为应供"时，使o音带后音作a音而说"应供"。
"恶法名应离，因善者应离；
因彼善断故，世尊称应供。"


Ye te sabbaso pariññātakkhandhā pahīnakilesā bhāvitamaggā sacchikatanirodhā arahanto khīṇāsavā, ye ca sekkhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, ye ca parisuddhapayogā kalyāṇajjhāsayā saddhāsīlasutādiguṇasampannā puggalā, tehi na rahitabbo na pariccajitabbo, te ca bhagavatāti arahaṃ. Tathā hi ariyapuggalā satthārā diṭṭhadhammassa paccakkhakaraṇato satthu dhammasarīrena avirahitā eva honti. Yathāha āyasmā piṅgiyo –

‘‘Passāmi naṃ manasā cakkhunāva,

Rattindivaṃ brāhmaṇa appamatto;

Namassamāno vivasemi rattiṃ,

Teneva maññāmi avippavāsaṃ.

‘‘Saddhā ca pīti ca mano sati ca,

Nāpentime gotamasāsanamhā;

Yaṃ yaṃ disaṃ vajati bhūripañño,

Sa tena teneva natohamasmī’’ti. (su. ni. 1148-1149);

Teneva ca te aññaṃ satthāraṃ na uddisanti. Yathāha –

‘‘Aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ diṭṭhisampanno puggalo aññaṃ satthāraṃ uddiseyyāti netaṃ ṭhānaṃ vijjatī’’ti (ma. ni. 3.128; a. ni. 1.276).

Kalyāṇaputhujjanāpi yebhuyyena satthari niccalasaddhā eva honti. Iti suppaṭipannehi purisavisesehi avirahitabbato, tesañca avirahanato na santi etassa rahā pariccajanakā, natthi vā etassa raho sādhūhi pariccajitabbatāti arahaṃ.

‘‘Ye sacchikatasaddhammā, ariyā suddhagocarā;

Na tehi rahito hoti, nātho tenārahaṃ mato’’ti.

Rahoti ca gamanaṃ vuccati, bhagavato ca nānāgatīsu paribbhamanasaṅkhātaṃ saṃsāre gamanaṃ natthi kammakkhayakarena ariyamaggena bodhimūleyeva sabbaso sasambhārassa kammavaṭṭassa viddhaṃsitattā. Yathāha –

‘‘Yena devūpapatyassa, gandhabbo vā vihaṅgamo;

Yakkhattaṃ yena gaccheyyaṃ, manussattañca abbaje;

Te mayhaṃ āsavā khīṇā, viddhastā vinaḷīkatā’’ti. (a. ni. 4.36);

Evaṃ natthi etassa rahogamanaṃ gatīsu paccājātītipi arahaṃ.

Raho vā gamanaṃ yassa, saṃsāre natthi sabbaso;

Pahīnajātimaraṇo, arahaṃ sugato mato.

Pāsaṃsattā vā bhagavā arahaṃ. Akkharacintakā hi pasaṃsāyaṃ araha-saddaṃ vaṇṇenti. Pāsaṃsabhāvo ca bhagavato anaññasādhāraṇo yathābhuccaguṇādhigato sadevake loke suppatiṭṭhito. Tathā hesa anuttarena sīlena anuttarena samādhinā anuttarāya paññāya anuttarāya vimuttiyā asamo asamasamo appaṭimo appaṭibhāgo appaṭipuggaloti evaṃ tasmiṃ tasmiṃ guṇe vibhajitvā vuccamāne paṇḍitapurisehi devehi brahmehi bhagavatā vā pana pariyosāpetuṃ asakkuṇeyyarūpo. Iti pāsaṃsattāpi bhagavā arahaṃ.

Guṇehi sadiso natthi, yasmā loke sadevake;

Tasmā pāsaṃsiyattāpi, arahaṃ dvipaduttamo.

Evaṃ sabbathāpi –

‘‘Ārakā mandabuddhīnaṃ, ārakā ca vijānataṃ;

Rahānaṃ suppahīnattā, vidūnamaraheyyato;

Bhavesu ca rahābhāvā, pāsaṃsā arahaṃ jino’’ti.



我来帮您翻译这段巴利文：
彼等完全遍知诸蕴、断烦恼、修道、证灭的阿罗汉漏尽者，及未得意欲、希求无上安稳而住的有学，及清净精进、善意乐、具足信戒闻等德的诸人，不应远离、不应舍离彼等及世尊，故"应供"。如是圣者因亲证师所示法故不离师法身。如具寿宾祇耶说：
"我以意如眼见彼，
婆罗门昼夜不放逸；
礼敬度夜故，
如是我想不离住。
信及喜意念，
不离瞿昙教；
智慧广者往诸方，
我向彼彼方顶礼。"
因此彼等不指认他师。如说：
"诸比丘，具见者指认他师，此事无有是处，不可能。"
善凡夫也多对师有不动信。如是因不应远离胜人，及彼等不远离，故无有应离、舍离者，或无有善人应舍离性，故"应供"。
"证正法圣者，清净行境者；
彼不远离护，故称为应供。"
"离"即称为去，世尊无有轮回于诸趣的流转去，因以作业尽的圣道于菩提树下完全破坏具资粮的业轮。如说：
"以何生天上，或成干闼婆，
以何成夜叉，或得生人处；
我彼等漏尽，破坏成无根。"
如是无有趣向诸趣再生的离去，故也"应供"。
"彼无有离去，轮回中一切；
断生死称为，应供善逝者。"
或世尊因可赞故"应供"。因字源学者解释araha字为赞叹。世尊可赞性是不共他的、如实德证得的、于天人世间善立的。如是彼以无上戒、无上定、无上慧、无上解脱，无等、等于无等、无譬、无比、无对等，如是分别说彼彼功德时，智者、天、梵、或世尊皆不能说尽。如是因可赞故世尊也"应供"。
"功德无相等，世间及天上；
故亦因可赞，人中最应供。"
如是一切：
"远离愚钝者，远离智者等；
善断应离故，贤者应供故；
诸有无离去，可赞胜者供。"

131.Sammāti aviparītaṃ. Sāmanti sayameva. Sambuddhoti hi ettha saṃ-saddo ‘‘saya’’nti etassa atthassa bodhako daṭṭhabbo. Sabbadhammānanti anavasesānaṃ ñeyyadhammānaṃ. Kathaṃ panettha sabbadhammāvabodho labbhatīti? Ekadesassa aggahaṇato. Padesaggahaṇe hi asati gahetabbassa nippadesatāva viññāyati yathā ‘‘dikkhito na dadātī’’ti. Evañca katvā atthavisesānapekkhā kattari eva buddhasaddasiddhi veditabbā kammavacanicchāya abhāvato. ‘‘Sammā sāmaṃ buddhattā sammāsambuddho’’ti ettakameva hi idha saddato labbhati, ‘‘sabbadhammāna’’nti pana atthato labbhamānaṃ gahetvā vuttaṃ. Na hi bujjhanakiriyā avisayā yujjati.

Idāni tassā visayaṃ ‘‘sabbadhamme’’ti sāmaññato vuttaṃ vibhajitvā dassetuṃ ‘‘abhiññeyye dhamme’’tiādi vuttaṃ. Tattha abhiññeyyeti abhivisiṭṭhena ñāṇena jānitabbe. Ke pana teti? Catusaccadhamme. Abhiññeyyato buddhoti abhiññeyyabhāvato bujjhi. Pubbabhāge vipassanāpaññāya, adhigamakkhaṇe maggapaññāya, aparabhāge sabbaññutaññāṇādīhi aññāsīti attho. Ito paresupi eseva nayo. Pariññeyye dhammeti dukkhaṃ ariyasaccamāha. Pahātabbeti samudayapakkhiye. Sacchikātabbeti nibbānaṃ sandhāyāha. Bahuvacananiddeso pana sopādisesādikaṃ pariyāyasiddhaṃ bhedaṃ gahetvā kato, uddeso vā ayaṃ catusaccadhammānanti. Tathā hi vakkhati ‘‘cakkhuṃ dukkhasacca’’ntiādi. Uddeso ca avinicchitatthaparicchedassa dhammassa vasena karīyati. Uddesena hi uddisiyamānānaṃ dhammānaṃ atthitāmattaṃ vuccati, na paricchedoti aparicchedena bahuvacanena vuttaṃ yathā ‘‘appaccayā dhammā, asaṅkhatā dhammā’’ti (dha. sa. dukamātikā 7-8). Sacchikātabbeti vā phalavimuttīnampi gahaṇaṃ, na nibbānassevāti bahuvacananiddeso kato. Evañca bhāvetabbeti ettha jhānānampi gahaṇaṃ daṭṭhabbaṃ.

Gāthāyaṃ bhāvetabbañcāti ettha ca-saddo avuttasamuccayattho, tena sacchikātabbassa gahaṇaṃ veditabbaṃ. Tasmā buddhosmīti yasmā cattāri saccāni mayā buddhāni, saccavinimuttañca kiñci ñeyyaṃ natthi, tasmā sabbampi ñeyyaṃ buddhosmi, abbhaññāsinti attho.



我来帮您翻译这段巴利文：
131. "正"即不颠倒。"自"即自己。因此处"正等觉"中sam音表示"自"义应知。"一切法"即无余所知法。如何于此得一切法证悟?因不取一分。因无分取时,所取无分即可知,如"受戒者不施"。如是作已,应知佛字成就唯在能作,因无欲作业语。因此处从语唯得"因正自觉故正等觉",但"一切法"是从义所得而说。因觉知作用不能无境。
现在为分别显示彼境而从总说"一切法"故说"应证知法"等。其中"应证知"即应以胜智了知。何者为彼?即四谛法。"从应证知而觉"即从应证知性而觉。前分以观慧,证得时以道慧,后分以一切智等而知,是义。于此后也此即是理。"应遍知法"说苦圣谛。"应断"即集分。"应证"指涅槃而说。但多数说是取有余依等方便成就差别,或此是四谛法的列举。如是将说"眼为苦谛"等。列举依未确定义边际的法而作。因以列举说所列举诸法的唯有性,非边际,故无边际而说多数,如"无缘法、无为法"。或"应证"也取果解脱,非唯涅槃,故作多数说。如是"应修"中应见也取诸禅。
偈中"及应修"此处'及'字义为摄未说,由此应知摄取应证。故"我觉"即因我已觉四谛,无有离谛之任何所知,故我觉一切所知,已知,是义。

132. Evaṃ saccavasena sāmaññato vuttamatthaṃ dvārārammaṇehi saddhiṃ dvārappavattadhammehi, khandhādīhi ca saccavaseneva vibhajitvā dassetuṃ ‘‘api cā’’tiādi āraddhaṃ. Tattha mūlakāraṇabhāvenāti santesupi avijjādīsu aññesu kāraṇesu tesampi mūlabhūtakāraṇabhāvena. Taṇhā hi kammassa vicittabhāvahetuto, sahāyabhāvūpagamanato ca dukkhavicittatāya padhānakāraṇaṃ. Samuṭṭhāpikāti uppādikā. Purimataṇhāti purimabhavasiddhā taṇhā. Ubhinnanti cakkhussa , taṃsamudayassa ca. Appavattīti appavattinimittaṃ. Nirodhapajānanāti sacchikiriyābhisamayavasena nirodhassa paṭivijjhanā. Ekekapaduddhārenāti ‘‘cakkhuṃ cakkhusamudayo’’tiādinā ekekakoṭṭhāsaniddhāraṇena . Taṇhāyapi pariññeyyabhāvasabbhāvato, upādānakkhandhantogadhattā ca dukkhasaccasaṅgahaṃ dassetuṃ ‘‘rūpataṇhādayo cha taṇhākāyā’’ti vuttaṃ.

Kasiṇānīti kasiṇajjhānāni. Dvattiṃsākārāti dvattiṃsa koṭṭhāsā, tadārammaṇajjhānāni ca. Nava bhavāti kāmabhavādayo tayo, saññībhavādayo tayo, ekavokārabhavādayo tayoti nava bhavā. Cattāri jhānānīti aggahitārammaṇavisesāni cattāri rūpāvacarajjhānāni, vipākajjhānānaṃ vā etaṃ gahaṇaṃ. Ettha ca kusaladhammānaṃ upanissayabhūtā taṇhā samuṭṭhāpikā purimataṇhāti veditabbā. Kiriyadhammānaṃ pana yattha te tassa attabhāvassa kāraṇabhūtā.

Anubuddhoti bujjhitabbadhammassa anurūpato buddho. Tenāti tasmā. Yasmā sāmaññato, visesato ca ekekapaduddhārena sabbadhamme buddho, tasmā vuttaṃ. Kinti āha ‘‘sammā sāmañca sabbadhammānaṃ buddhattā’’ti, sabbassapi ñeyyassa sabbākārato aviparītaṃ sayameva abhisambuddhattāti attho. Imināssa paropadesarahitassa sabbākārena sabbadhammāvabodhanasamatthassa ākaṅkhappaṭibaddhavuttino anāvaraṇañāṇasaṅkhātassa sabbaññutaññāṇassa adhigamo dassito.

Nanu ca sabbaññutaññāṇato aññaṃ anāvaraṇañāṇaṃ, aññathā ‘‘cha asādhāraṇañāṇāni buddhañāṇānī’’ti (paṭi. ma. mātikā 1.73) vacanaṃ virujjheyyāti? Na virujjhati, visayapavattibhedavasena aññehi asādhāraṇabhāvadassanatthaṃ ekasseva ñāṇassa dvidhā vuttattā. Ekameva hi taṃ ñāṇaṃ anavasesasaṅkhatāsaṅkhatasammutidhammavisayatāya sabbaññutaññāṇaṃ, tattha ca āvaraṇābhāvato nissaṅgacāramupādāya ‘‘anāvaraṇañāṇa’’nti vuttaṃ. Yathāha paṭisambhidāyaṃ ‘‘sabbaṃ saṅkhatamasaṅkhataṃ anavasesaṃ jānātīti sabbaññutaññāṇaṃ, tattha āvaraṇaṃ natthīti anāvaraṇañāṇa’’ntiādi (paṭi. ma. 1.119). Tasmā natthi nesaṃ atthato bhedo, ekantena cetaṃ evamicchitabbaṃ. Aññathā sabbaññutānāvaraṇañāṇānaṃ sādhāraṇatā, asabbadhammārammaṇatā ca āpajjeyya. Na hi bhagavato ñāṇassa aṇumattampi āvaraṇaṃ atthi, anāvaraṇañāṇassa ca asabbadhammārammaṇabhāve yattha taṃ na pavattati, tatthāvaraṇasabbhāvato anāvaraṇabhāvoyeva na siyā. Atha vā pana hotu aññameva anāvaraṇañāṇaṃ sabbaññutaññāṇato, idha pana sabbattha appaṭihatavuttitāya anāvaraṇañāṇanti sabbaññutaññāṇameva adhippetaṃ. Tassa cādhigamena bhagavā ‘‘sabbaññū, sabbavidū, sammāsambuddho’’ti ca vuccati na sakiṃyeva sabbadhammāvabodhato. Tathā ca vuttaṃ paṭisambhidāyaṃ (paṭi. ma. 

我来帮您翻译这段巴利文：
132. 如是依谛总说义后，为与门、所缘及门转起诸法、蕴等依谛分别显示而开始说"复次"等。其中"以根本因性"即虽有无明等其他因，以为彼等根本因性。因爱为业种种性因，及成为助伴，故为苦种种性的主因。"能生起"即能生。"前爱"即前有成就的爱。"二者"即眼及彼生起。"不转起"即不转起因。"通达灭"即以现证现观方式通达灭。"依一一句列举"即以"眼、眼生起"等一一分类列举。因爱也有应遍知性，及摄入取蕴，为显示摄入苦谛故说"色爱等六爱身"。
"遍处"即遍处禅。"三十二行相"即三十二部分及缘彼禅。"九有"即欲有等三、想有等三、一蕴有等三为九有。"四禅"即未取特定所缘的四色界禅，或此取果禅。此中应知作善法依止的爱为能生前爱。对唯作法则于彼处彼等为彼自体的因。
"随觉"即随应觉法而觉。"故"即因此。因总别一一句列举觉一切法，故如是说。如何说?说"因正自觉一切法"，即自己正确证觉一切所知的一切行相之义。以此显示彼证得无需他教、能以一切行相了知一切法、随欲而转的称为无碍智的一切智。
难道一切智外无另一无碍智?否则"六不共智为佛智"之说相违?不相违，因同一智依境转差别显示与他不共而说二种。因彼同一智因以无余有为无为世俗法为境故名一切智，于彼无碍故取无著行名"无碍智"。如解分别说:"知一切有为无为无余故为一切智，于彼无碍故为无碍智"等。故彼等义无差别，此定应如是欲求。否则一切智无碍智应成共通、不缘一切法。因世尊智无丝毫碍，若无碍智不缘一切法，由彼不转起处有碍，即非无碍性。或让无碍智异于一切智，但此中因于一切无障碍转起，意指一切智为无碍智。由证得彼故世尊称为"一切智者、一切见者、正等觉者",非一时觉一切法。如是解分别说;

1.162) ‘‘vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutaññāṇassa paṭilābhā sacchikā paññatti yadidaṃ ‘‘buddho’’ti. Sabbadhammāvabodhanasamatthañāṇasamadhigamena hi bhagavato santāne anavasesadhamme paṭivijjhituṃ samatthatā ahosīti.

Etthāha – kiṃ panidaṃ ñāṇaṃ pavattamānaṃ sakiṃyeva sabbasmiṃ visaye pavattati, udāhu kamenāti? Kiñcettha – yadi tāva sakiṃyeva sabbasmiṃ visaye pavattati, atītānāgatapaccuppannaajjhattabahiddhādibhedabhinnānaṃ saṅkhatadhammānaṃ, asaṅkhatasammutidhammānañca ekajjhaṃ upaṭṭhāne dūrato cittapaṭaṃ pekkhantassa viya paṭivibhāgenāvabodho na siyā, tathā ca sati ‘‘sabbe dhammā anattā’’ti vipassantānaṃ anattākārena viya sabbadhammā anirūpitarūpena bhagavato ñāṇassa visayā hontīti āpajjati. Yepi ‘‘sabbañeyyadhammānaṃ ṭhitalakkhaṇavisayaṃ vikapparahitaṃ sabbakālaṃ buddhānaṃ ñāṇaṃ pavattati, tena te ‘sabbavidū’ti vuccanti, evañca katvā ‘caraṃ samāhito nāgo, tiṭṭhantopi samāhito’ti idampi vacanaṃ suvuttaṃ hotī’’ti vadanti, tesampi vuttadosānātivatti, ṭhitalakkhaṇārammaṇatāya ca atītānāgatasammutidhammānaṃ tadabhāvato ekadesavisayameva bhagavato ñāṇaṃ siyā. Tasmā sakiṃyeva ñāṇaṃ pavattatīti na yujjati.

Atha kamena sabbasmiṃ visaye ñāṇaṃ pavattati? Evampi na yujjati. Na hi jātibhūmisabhāvādivasena, disādesakālādivasena ca anekabhedabhinne ñeyye kamena gayhamāne tassa anavasesapaṭivedho sambhavati, apariyantabhāvato ñeyyassa. Ye pana ‘‘atthassa avisaṃvādanato ñeyyassa ekadesaṃ paccakkhaṃ katvā ‘sesepi eva’nti adhimuccitvā vavatthāpanena sabbaññū bhagavā, tañca ñāṇaṃ na anumānikaṃ saṃsayābhāvato. Saṃsayānubaddhaṃ hi loke anumānañāṇa’’nti vadanti, tesampi taṃ na yuttaṃ. Sabbassa hi appaccakkhabhāve atthāvisaṃvādanena ñeyyassa ekadesaṃ paccakkhaṃ katvā ‘‘sesepi eva’’nti adhimuccitvā vavatthāpanassa asambhavato. Yañhi taṃ sesaṃ, taṃ appaccakkhanti.

Atha tampi paccakkhaṃ, tassa sesabhāvo eva na siyāti? Sabbametaṃ akāraṇaṃ. Kasmā ? Avisayavicāraṇabhāvato. Vuttaṃ hetaṃ bhagavatā ‘‘buddhavisayo, bhikkhave, acinteyyo na cintetabbo. Yo cinteyya, ummādassa vighātassa bhāgī assā’’ti (a. ni. 

我来帮您翻译这段巴利文：
1.162. "这是诸佛世尊在菩提树下与证得一切智时的究竟解脱确定施设,即所谓'佛'。因由证得能觉一切法智,世尊相续成就通达无余法的能力。"
此处问:此智转起时是一时转起于一切境,还是次第?此中若先一时转起于一切境,则有为法以过去未来现在内外等差别,及无为世俗法同时现起时,如远处看画,应无分别了知,如是则世尊智的境应如观"一切法无我"者以无我行相般为无决定相,应成过失。若有说"诸佛智缘一切所知法的住相,无分别,常时转起,故彼等称'一切知者',如是说'行立皆等持'也善说",彼等也不离所说过失,且因缘住相,过去未来世俗法无彼,世尊智应唯一分境。故一时转起不应理。
若次第于一切境转智?如是也不应理。因以生、地、自性等,方、处、时等差别的所知次第取时,不能通达无余,因所知无边。若有说"因不违反义故,亲证所知一分后确信'余亦如是'而决定,故世尊为一切知者,彼智非比量因无疑惑。世间比量智有疑惑相随"者,彼不应理。因一切非亲证时,不能以不违反义亲证所知一分后确信"余亦如是"而决定。因彼余是非亲证。
若彼也亲证,则不成其余性?此一切无因。何故?因观察非境界。因世尊说:"诸比丘,佛境不可思议不应思。若思惟者,将得疯狂苦恼分。"

4.77). Idaṃ panettha sanniṭṭhānaṃ – yaṃkiñci bhagavatā ñātuṃ icchitaṃ sakalaṃ, ekadeso vā, tattha appaṭihatavuttitāya paccakkhato ñāṇaṃ pavattati, niccasamādhānañca vikkhepābhāvato. Ñātuṃ icchitassa ca sakalassa avisayabhāve tassa ākaṅkhappaṭibaddhavuttitā na siyā, ekanteneva sā icchitabbā ‘‘sabbe dhammā buddhassa bhagavato āvajjanappaṭibaddhā ākaṅkhappaṭibaddhā manasikārappaṭibaddhā cittuppādappaṭibaddhā’’ti vacanato. Atītānāgatavisayampi bhagavato ñāṇaṃ anumānāgamatakkaggahaṇavirahitattā paccakkhameva.

Nanu ca etasmiṃ pakkhe yadā sakalaṃ ñātuṃ icchitaṃ, tadā sakiṃyeva sakalavisayatāya anirūpitarūpena bhagavato ñāṇaṃ pavatteyyāti vuttadosānātivattiyevāti? Na, tassa visodhitattā. Visodhito hi so buddhavisayo acinteyyoti. Aññathā pacurajanañāṇasamānavuttitāya buddhānaṃ bhagavantānaṃ ñāṇassa acinteyyatā na siyā. Tasmā sakaladhammārammaṇampi taṃ ekadhammārammaṇaṃ viya suvavatthāpiteyeva te dhamme katvā pavattatīti idamettha acinteyyaṃ. Vuttañhetaṃ ‘‘yāvatakaṃ ñeyyaṃ, tāvatakaṃ ñāṇaṃ. Yāvatakaṃ ñāṇaṃ, tāvatakaṃ ñeyyaṃ. Ñeyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ ñeyya’’nti (mahāni. 69; cūḷani. mogharājamāṇavapucchāniddesa 85; paṭi. ma. 3.5). Evamekajjhaṃ, visuṃ, sakiṃ, kamena vā icchānurūpaṃ sammā sāmañca sabbadhammānaṃ buddhattā sammāsambuddho.

133.Vijjāhīti ettha vindiyaṃ vindatīti vijjā, yāthāvato upalabbhatīti attho. Attano vā paṭipakkhassa vijjhanaṭṭhena vijjā, tamokkhandhādikassa padālanaṭṭhenāti attho. Tato eva attano visayassa viditakaraṇaṭṭhenapi vijjā. Sampannattāti samannāgatattā, paripuṇṇattā vā, avikalattāti attho. Tissannaṃ, aṭṭhannaṃ ca vijjānaṃ tattha tattha sutte gahaṇaṃ vineyyajjhāsayavasenāti daṭṭhabbaṃ. Satta saddhammā nāma saddhā hirī ottappaṃ bāhusaccaṃ vīriyaṃ sati paññā ca. Ye sandhāya vuttaṃ ‘‘idha bhikkhu saddho hotī’’tiādi (a. ni. 

我来帮您翻译这段巴利文：
4.77. 此处这是结论 - 世尊欲知任何全部或一分，于彼由无障碍转起故智转起为现证，由无散乱故常等持。若欲知全部非境界，则不应成其随欲而转，此定应欲求，因说"一切法于佛世尊随寻思、随欲、随作意、随心生起"。世尊智缘过去未来也是现证，因离比量、传说、推度。
岂非此分位当欲知全部时，一时以全部为境故世尊智应以无决定相转起，不离所说过失？不然，因彼已清净。因已清净故佛境不可思议。否则因与众多人智同转起，诸佛世尊智不应成不可思议。故彼虽缘一切法，如缘一法般使彼等法极善决定而转起，此中此为不可思议。因说："所知多少，智即多少。智多少，所知即多少。智以所知为边际，所知以智为边际。"如是同时、分别、一时或次第随欲正自觉一切法，故正等觉。
133. "以明"中，得所得故为明，即如实获得义。或以穿透自对治义为明，即以破除黑暗蕴等义。由此即以使自境明了义为明。"具足"即成就，或圆满，即无缺义。于彼彼经取三明、八明应知依所化意乐。七正法即信、惭、愧、多闻、精进、念、慧。依此说"此处比丘有信"等。

10.11). Cattāri jhānānīti yāni kānici cattāri rūpāvacarajjhānāni.

Kasmā panettha sīlādayo pannaraseva ‘‘caraṇa’’nti vuttāti codanaṃ sandhāyāha ‘‘imeyeva hī’’tiādi . Tena tesaṃ sikkhattayasaṅgahato nibbānupagamane ekaṃsato sādhanabhāvamāha. Idāni tadatthasādhanāya āgamaṃ dassento ‘‘yathāhā’’tiādimāha. Bhagavātiādi vuttassevatthassa nigamanavasena vuttaṃ.

Nanu cāyaṃ vijjācaraṇasampadā sāvakesupi labbhatīti? Kiñcāpi labbhati, na pana tathā, yathā bhagavatoti dassetuṃ ‘‘tattha vijjāsampadā’’tiādi vuttaṃ. Caraṇadhammapariyāpannattā karuṇābrahmavihārassa, so cettha mahaggatabhāvappattā sādhāraṇabhāvoti āha ‘‘caraṇasampadā mahākāruṇikataṃ pūretvā ṭhitā’’ti. Yathā sattānaṃ anatthaṃ parivajjetvā atthe niyojanaṃ paññāya vinā na hoti, evaṃ nesaṃ atthānatthajānanaṃ satthu karuṇāya vinā na hotīti ubhayampi ubhayattha sakiccakameva siyā. Yattha pana yassā padhānabhāvo, taṃ dassetuṃ ‘‘so sabbaññutāyā’’tiādi vuttaṃ. Tattha yathā taṃ vijjācaraṇasampannoti yathā aññopi vijjācaraṇasampanno, tena vijjācaraṇasampannassevāyaṃ āveṇikā paṭipattīti dasseti. Sā panāyaṃ satthu vijjācaraṇasampadā sāsanassa niyyānikatāya sāvakānaṃ sammāpaṭipattiyā ekantakāraṇanti dassetuṃ ‘‘tenassā’’tiādi vuttaṃ. Taṃ suviññeyyameva.

Ettha ca vijjāsampadāya satthu paññāmahattaṃ pakāsitaṃ hoti, caraṇasampadāya karuṇāmahattaṃ. Tesu paññāya bhagavato dhammarajjappatti, karuṇāya dhammasaṃvibhāgo. Paññāya saṃsāradukkhanibbidā, karuṇāya saṃsāradukkhasahanaṃ. Paññāya paradukkhaparijānanaṃ, karuṇāya paradukkhapatikārārambho. Paññāya parinibbānābhimukhabhāvo, karuṇāya tadadhigamo. Paññāya sayaṃ taraṇaṃ, karuṇāya paresaṃ tāraṇaṃ. Paññāya buddhabhāvasiddhi, karuṇāya buddhakiccasiddhi. Karuṇāya vā bodhisattabhūmiyaṃ saṃsārābhimukhabhāvo, paññāya tattha anabhirati. Tathā karuṇāya paresaṃ abhiṃsāpanaṃ , paññāya sayaṃ parehi abhāyanaṃ. Karuṇāya paraṃ rakkhanto attānaṃ rakkhati, paññāya attānaṃ rakkhanto paraṃ rakkhati. Tathā karuṇāya aparantapo, paññāya anattantapo. Tena attahitāya paṭipannādīsu catūsu puggalesu catutthapuggalabhāvo siddho hoti. Tathā karuṇāya lokanāthatā, paññāya attanāthatā. Karuṇāya cassa ninnatābhāvo, paññāya unnamābhāvo. Tathā karuṇāya sabbasattesu janitānuggaho paññānugatattā na ca na sabbattha virattacitto, paññāya sabbadhammesu virattacitto karuṇānugatattā na ca na sabbasattānuggahāya pavatto. Yathā hi karuṇā bhagavato sinehasokavirahitā, evaṃ paññā ahaṃkāramamaṃkāravinimuttāti aññamaññavisodhitā paramavisuddhā guṇavisesā vijjācaraṇasampadāhi pakāsitāti daṭṭhabbaṃ.

134.Gamanampi hi gatanti vuccati ‘‘gate ṭhite’’tiādīsu (dī. ni. 1.214; 

我来帮您翻译这段巴利文：
10.11. "四禅"即任何四色界禅。
为何此中唯说十五种戒等为"行"的质问，对此说"此等"等。由此说彼等摄入三学故，成为趣向涅槃的决定成就。现今为证明彼义而显示圣教故说"如说"等。"世尊"等依结论方式说已说义。
难道此明行具足在声闻中也可得？虽也可得，但非如世尊，为显示此故说"此中明具足"等。因慈心梵住摄入行法，彼此达广大故共通，故说"行具足圆满大悲而住"。如离诸有情的不利而令趣向利益非无慧不可能，如是了知彼等利不利非无师悲不可能，故二者于二处皆有各自作用。为显示何处何者为主，故说"彼以一切智"等。其中"如彼明行具足"即如其他明行具足者，由此显示此是明行具足者的不共行。此师明行具足为教的出离性、声闻正行的决定因，为显示此故说"由此"等。彼易知。
此中由明具足显师慧大，由行具足显悲大。其中由慧世尊得法王位，由悲分享法。由慧厌离轮回苦，由悲忍受轮回苦。由慧遍知他苦，由悲开始对治他苦。由慧向涅槃，由悲证得彼。由慧自渡，由悲度他。由慧成就佛性，由悲成就佛事。或由悲于菩萨地向轮回，由慧于彼不乐。如是由悲令他无害，由慧自无畏他。由悲护他而护自，由慧护自而护他。如是由悲不恼他，由慧不恼自。由此成就行自利等四种人中第四种人。如是由悲为世间怙主，由慧为自怙主。由悲有趣向性，由慧有超越性。如是由悲生起对一切有情的摄受因随慧故不是不于一切离染，由慧于一切法离染因随悲故不是不为一切有情摄受而转。如世尊悲离爱忧，如是慧离我执我所执，故应见互相清净极清净功德由明行具足显示。
134. 去也称为"去"，如"去、住"等。

2.376). Sobhananti subhaṃ. Subhabhāvo visuddhatāya, visuddhatā dosavigamenāti āha ‘‘parisuddhamanavajja’’nti. Gamanañca nāma bahuvidhanti idhādhippetaṃ gamanaṃ dassento ‘‘ariyamaggo’’ti āha. So hi nibbānassa gati adhigamoti katvā ‘‘gataṃ, gamana’’nti ca vuccati. Idāni tasseva gahaṇe kāraṇaṃ dassetuṃ ‘‘tena hesā’’tiādi vuttaṃ. Khemaṃ disanti nibbānaṃ. Asajjamānoti paripanthābhāvena sugatigamanepi asajjanto saṅgaṃ akaronto, pageva itarattha. Atha vā ekāsane nisīditvā khippabhiññāvaseneva catunnampi maggānaṃ paṭiladdhabhāvato asajjamāno asajjanto gato. Yaṃ gamanaṃ gacchanto sabbamanatthaṃ apaharati, sabbañca anuttaraṃ sampattiṃ āvahati, tadeva sobhanaṃ nāma. Tena ca bhagavā gatoti āha ‘‘iti sobhanagamanattā sugato’’ti sobhanattho su-saddoti katvā.

Asundarānaṃ dukkhānaṃ saṅkhārappavattīnaṃ abhāvato accantasukhattā ekantato sundaraṃ nāma asaṅkhatā dhātūti āha ‘‘sundarañcesa ṭhānaṃ gato amataṃ nibbāna’’nti. Tenāha bhagavā ‘‘nibbānaṃ paramaṃ sukha’’nti (ma. ni. 

我来帮您翻译这段巴利文：
2.376. "善好"即妙。妙性因清净，清净因离垢，故说"清净无过"。去有多种，为显示此处所意的去，说"圣道"。因彼是涅槃的去处证得，故称"去、去处"。现今为显示取彼的原因故说"因此彼"等。"见安稳"即涅槃。"无着"即因无障碍故于善趣去也无着不执着，何况其他。或由坐一座以速通之力获得四道故，无着、不着而去。凡去时除一切非义，引生一切无上成就之去，彼即善好。世尊以彼而去，故说"因善好去故善逝",因su音义为善好。
因无不善苦行转起，极乐故一向善好，即无为界，故说"彼去善处、不死、涅槃"。故世尊说"涅槃最乐"。

2.215; dha. pa. 203-204). Sammāti suṭṭhu. Suṭṭhu gamanañca nāma paṭipakkhena anabhibhūtassa gamananti āha ‘‘pahīne kilese puna apaccāgacchanto’’ti. Idañca sikhāppattaṃ sammāgamanaṃ, yāya āgamanīyapaṭipadāya siddhaṃ, sāpi sammāgamanamevāti evampi bhagavā sugatoti dassetuṃ ‘‘sammā vā gato’’tiādi vuttaṃ. Sammāpaṭipattiyāti sammāsambodhiyā sampāpane aviparītapaṭipattiyā. ‘‘Sabbalokassa hitasukhameva karonto’’ti etena mahābodhiyā paṭipadā avibhāgena sabbasattānaṃ sabbadā hitasukhāvahabhāveneva pavattatīti dasseti. ‘‘Sassataṃ ucchedanti ime ante anupagacchanto gato’’ti etena paṭiccasamuppādagatiṃ dasseti. ‘‘Kāmasukhaṃ attakilamathanti ime anupagacchanto gato’’ti etena ariyamaggagatiṃ dasseti.

Tatrāti yuttaṭṭhāne yuttasseva bhāsane nipphādetabbe, sādhetabbe cetaṃ bhummaṃ. Abhūtanti abhūtatthaṃ. Atthamukhena hi vācāya abhūtatā, bhūtatā vā. Atacchanti tasseva vevacanaṃ. Abhūtanti vā asantaṃ avijjamānaṃ. Atacchanti atathākāraṃ aññathāsantaṃ. Anatthasañhitanti diṭṭhadhammikena, samparāyikena vā anatthena sañhitaṃ, anatthāvahaṃ. Na atthoti anattho, atthassa paṭipakkho, abhāvo ca, tena sañhitaṃ, pisuṇavācaṃ, samphappalāpañcāti attho. Evamettha catubbidhassāpi vacīduccaritassa saṅgaho daṭṭhabbo. Ettha ca paṭhamā vācā sīlavantaṃ ‘‘dussīlo’’ti, acaṇḍālādimeva ‘‘caṇḍālo’’tiādinā bhāsamānassa daṭṭhabbā. Dutiyā dussīlaṃ ‘‘dussīlo’’ti, caṇḍālādimeva ‘‘caṇḍālo’’tiādinā avinayena bhāsamānassa. Tatiyā nerayikādikassa nerayikādibhāvavibhāvanīkathā yathā ‘‘āpāyiko devadatto nerayiko’’tiādikā (cūḷava. 348). Catutthī ‘‘vedavihitena yaññavidhinā pāṇātipātādikataṃ sugatiṃ āvahatī’’ti lokassa byāmohanakathā. Pañcamī bhūtena pesuññūpasaṃhārādikathā. Chaṭṭhā yuttappattaṭṭhāne pavattitā dānasīlādikathā veditabbā. Evaṃ sammā gadattāti yathāvuttaṃ abhūtādiṃ vajjetvā bhūtaṃ tacchaṃ atthasañhitaṃ piyaṃ manāpaṃ tato eva sammā suṭṭhu gadanato sugato da-kārassa ta-kāraṃ katvā. Āpāthagamanamattena kassaci appiyampi hi bhagavato vacanaṃ piyaṃ manāpameva atthasiddhiyā lokassa hitasukhāvahattā.


我来帮您翻译这段巴利文：
2.215. "正"即善。善去即不为对治所胜之去，故说"断诸烦恼不再回来"。此为正去之顶点，以何来路而成就，彼亦即正去，如是显示世尊为善逝故说"或正去"等。"正行"即以无倒行证得正等觉。"唯作一切世间利益安乐"由此显示大菩提行无差别以恒常引生一切有情利益安乐而转。"不趣常断二边而去"由此显示缘起行。"不趣欲乐自苦二边而去"由此显示圣道行。
"彼处"即应说、应成之适处，此为处格。"非实"即非实义。因依义故语有非实性或实性。"不真"即彼同义语。或"非实"即无有不存在。"不真"即非如实相、异实有。"无义相应"即与现世、来世无义相应，引生无义。"非义"即义之对立及无，与彼相应，即离间语及杂秽语义。如是此中应见摄四种语恶行。此中初语应见如对持戒者说"破戒"，对非旃陀罗等说"旃陀罗"等。第二如对破戒者说"破戒"，对旃陀罗等说"旃陀罗"等，以非律仪而说。第三如显示地狱等者为地狱等性之语，如"提婆达多堕恶趣地狱"等。第四如迷惑世间"依吠陀所说祭祀法杀生等引生善趣"之语。第五如以实事含离间等语。第六应知如适时处起施戒等语。如是因正语故，即离所说非实等，说实、真、义相应、可爱、可意故正善语，而为善逝，以da音作ta音。因以义成就引生世间利益安乐故，世尊语虽仅闻者不爱，亦是可爱可意。


Apica sobhanaṃ gataṃ gamanaṃ etassāti sugato. Bhagavato hi veneyyajanupasaṅkamanaṃ ekantena tesaṃ hitasukhanipphādanato sobhanaṃ bhaddakaṃ . Tathā lakkhaṇānubyañjanapaṭimaṇḍitarūpakāyatāya dutavilambitakhalitānukaḍḍhananippīḷanukkuṭikakuṭilākulatādidosarahitavilāsitarājahaṃsavasabhavāraṇamigarājagamanaṃ kāyagamanaṃ, ñāṇagamanañca vipulanimmalakaruṇāsativīriyādiguṇavisesasahitaṃ abhinīhārato yāva mahābodhi anavajjatāya, sattānaṃ hitasukhāvahatāya ca sobhanameva. Atha vā sayambhūñāṇena sakalampi lokaṃ pariññābhisamayavasena parijānanto sammā gato avagatoti sugato. Tathā lokasamudayaṃ pahānābhisamayavasena pajahanto anuppattidhammataṃ āpādento sammā gato atītoti sugato. Lokanirodhaṃ nibbānaṃ sacchikiriyābhisamayavasena sammā gato adhigatoti sugato. Lokanirodhagāminiṃ paṭipadaṃ bhāvanābhisamayavasena sammā gato paṭipannoti sugato. Tathā yaṃ imassa sadevakassa lokassa diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, sabbaṃ taṃ hatthatale āmalakaṃ viya sammā paccakkhato gato abbhaññāsīti sugato.

135.Sabbathāti sabbappakārena. Yo yo loko yathā yathā veditabbo, tathā tathā. Te pana pakāre dassetuṃ ‘‘sabhāvato’’tiādi vuttaṃ. Tattha sabhāvatoti dukkhasabhāvato. Sabbo hi loko dukkhasabhāvo. Yathāha ‘‘saṃkhittena pañcupādānakkhandhā dukkhā’’ti (mahāva. 14; dī. ni. 2.387). Samudayatoti yato so samudeti, tato taṇhādito. Nirodhatoti yattha so nirujjhati, tato visaṅkhārato. Nirodhūpāyatoti yena vidhinā so nirodho pattabbo, tato ariyamaggato, ito aññassa pakārassa abhāvā.

Iti ‘‘sabbathā lokaṃ avedī’’ti vatvā tadatthasādhakaṃ suttaṃ dassento ‘‘yattha kho āvuso’’tiādimāha. Tattha ‘‘na jāyatī’’tiādinā ujukaṃ jātiādīni paṭikkhipitvā ‘‘na cavati na upapajjatī’’ti padadvayena aparāparaṃ cavanupapajjanāni paṭikkhipati. Keci pana ‘‘na jāyatītiādi gabbhaseyyakavasena vuttaṃ, itaraṃ opapātikavasenā’’ti vadanti. Tanti jātiādirahitaṃ. Gamanenāti padasā gamanena. Ñāteyyanti jānitabbaṃ. ‘‘Ñātāya’’nti vā pāṭho, ñātā ayaṃ nibbānatthikoti adhippāyo.

Kāmaṃ pādagamanena gantvā lokassantaṃ ñātuṃ, daṭṭhuṃ, pattuṃ vā na sakkā, apica parimitaparicchinnaṭṭhāne taṃ paññāpetvā dassemīti dassento ‘‘apicā’’tiādimāha. Tattha sasaññimhīti saññāsahite. Tato eva samanake saviññāṇake. Aviññāṇake pana utusamuṭṭhānarūpasamudāyamatte paññāpetuṃ na sakkāti adhippāyo. Lokanti khandhādilokaṃ. Lokanirodhanti tassa lokassa nirujjhanaṃ, nibbānameva vā. Adesampi hi taṃ yesaṃ nirodho, tesaṃ vasena upacārato, desatopi niddisīyati yathā ‘‘cakkhuṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhatī’’ti (dī. ni. 2.401; ma. ni. 

我来帮您翻译这段巴利文：
复次"善去"即其有善行、善去。因世尊往诣所化众生定成就彼等利益安乐故，善妙。如是因具足相好庄严色身故，身行如威严从容的天鹅、公牛、龙象、狮王之行，无迟缓、跌倒、拖曳、压迫、跳跃、弯曲、混乱等过失。智行具足广大清净悲、念、精进等功德殊胜，从发愿至大觉无过，引生有情利乐故善妙。或以自觉智遍知一切世间以证知现观而正去、通达故善逝。如是断世间集以断现观而正去、达无生法故善逝。正去、证得世间灭涅槃以作证现观故善逝。正去、修习趣世间灭道以修习现观故善逝。如是此含天世间所见闻觉知、所得所寻所思惟，一切彼如手掌庵摩罗果般正以现证而去、证知故善逝。
135. "一切"即一切方式。随何世间应如何了知，即如是。为显示彼等方式故说"自性"等。其中"自性"即苦自性。因一切世间为苦自性。如说"略说五取蕴是苦"。"集"即从彼生起，从渴爱等。"灭"即于何处灭，从离为。"灭道"即以何方法应得彼灭，从圣道，因无此外方式。
如是说"以一切方式知世间"后，为显示成就彼义之经故说"诸友，于何处"等。其中以"不生"等直接否定生等，以"不死不生"二句否定相续死生。有些说"不生等依胎生说，余依化生说"。"彼"即离生等。"行"即步行。"应知"即应了知。或读作"已知"，意为已知此求涅槃。
虽然不能以足行去知、见、得世间边，然于有限处示说显示故说"复次"等。其中"有想"即具想。由此即有意识。意为不能于无识唯有时节所生色聚施设。"世间"即蕴等世间。"世间灭"即彼世间之灭，或即涅槃。虽无处所，以彼等灭依转义，如处所而示说，如"眼于世间为可爱可乐色，此爱于此断时而断，于此灭时而灭"。

1.134; vibha. 204).

Gamanenāti pākatikagamanena. Lokassantoti saṅkhāralokassa anto antakiriyāhetubhūtaṃ nibbānaṃ. Kudācananti kadācipi. Apatvāti aggamaggena anadhigantvā. Pamocananti pamutti nissaraṇaṃ. Tasmāti yasmā lokassantaṃ apatvā vaṭṭadukkhato mutti natthi, tasmā. Haveti nipātamattaṃ. Lokavidūti sabhāvādito sabbaṃ lokaṃ jānanto. Sumedhoti sundarapañño. Lokantagūti pariññābhisamayena lokaṃ viditvā pahānābhisamayena lokantagū. Maggabrahmacariyavāsassa pariniṭṭhitattā vusitabrahmacariyo. Sabbesaṃ kilesānaṃ samitattā, catusaccadhammānaṃ vā abhisamitattā samitāvī. Nāsīsati na pattheti. Yathā imaṃ lokaṃ, evaṃ parañca lokaṃ appaṭisandhikattā.

136. Evaṃ yadipi lokavidutā anavasesato dassitā sabhāvato dassitattā, loko pana ekadeseneva vuttoti taṃ anavasesato dassetuṃ ‘‘apica tayo lokā’’tiādi vuttaṃ. Tattha indriyabaddhānaṃ khandhānaṃ samūho, santāno ca sattaloko. Rūpādīsu sattavisattatāya satto, lokīyanti ettha kusalākusalaṃ, tabbipāko cāti lokoti. Anindriyabaddhānaṃ rūpādīnaṃ samūho, santāno ca okāsaloko lokiyanti ettha tasā, thāvarā ca, tesañca okāsabhūtoti. Tadādhāratāya hesa ‘‘bhājanaloko’’tipi vuccati. Ubhayepi khandhā saṅkhāraloko paccayehi saṅkharīyanti, lujjanti palujjanti cāti. Āhāraṭṭhitikāti paccayaṭṭhitikā, paccayāyattavuttikāti attho. Paccayattho hettha āhāra-saddo ‘‘ayamāhāro anuppannassa vā kāmacchandassa uppādāyā’’tiādīsu (saṃ. ni. 5.232) viya. Evaṃ hi ‘‘sabbe sattā’’ti iminā asaññasattāpi pariggahitā honti. Sā panāyaṃ āhāraṭṭhitikatā nippariyāyato saṅkhāradhammo, na sattadhammoti āha ‘‘āhāraṭṭhitikāti āgataṭṭhāne saṅkhāraloko veditabbo’’ti.

Yadi evaṃ ‘‘sabbe sattā’’ti idaṃ kathanti? Puggalādhiṭṭhānā desanāti nāyaṃ doso. Yathā aññatthāpi ‘‘ekadhamme, bhikkhave, bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamasmiṃ ekadhamme? Sabbe sattā āhāraṭṭhitikā’’ti (a. ni. 

我来帮您翻译这段巴利文：
1.134. "行"即通常行。"世间边"即行世间之边,为作边因的涅槃。"何时"即任何时。"未到"即未以最上道证得。"解脱"即解脱出离。"故"即因未到世间边无轮回苦解脱,故。"实"为语助词。"世间知者"即从自性等知一切世间。"善慧"即妙慧。"到世间边"即以遍知现观知世间,以断现观到世间边。因道梵行住已圆满故"梵行已立"。因一切烦恼寂止,或四圣谛已现观故"寂止者"。"不希求"即不愿求。如此世间,如是彼世间因无结生。
136. 如是虽世间知者已从自性显示无余,但世间唯说一分,为显示无余故说"复次三世间"等。其中根所系诸蕴之聚、相续为有情世间。因著著于色等为有情,于此善不善及其果报故为"世"。非根所系色等之聚、相续为器世间,于此动、不动及彼等处所故。因为彼等所依故,此亦称"器世间"。两者蕴为行世间因被诸缘所造作,破坏毁灭故。"依食住"即依缘住,即依缘而转义。此中食字义为缘,如"此食于未生欲贪令生"等。如是以"一切有情"亦摄无想有情。然此依食住性无比喻为行法,非有情法,故说"依食住'所说处应知为行世间"。
若如是,"一切有情"此如何?以补特伽罗为所依教说故无此过。如余处"诸比丘,于一法比丘正厌离、正离染、正解脱、正见边际、正证义,于现法作苦边。于何一法?一切有情依食住。"

10.27). Diṭṭhigatikānaṃ sassatādivasena ‘‘attā, loko’’ti ca parikappanā yebhuyyena sattavisayā, na saṅkhāravisayāti āha ‘‘sassato lokoti vā asassato lokoti vā āgataṭṭhāne sattaloko veditabbo’’ti.

Yāvatā candimasūriyā pariharantīti yattake ṭhāne candimasūriyā parivattanti paribbhamanti. Disā bhanti virocamānāti tesaṃ paribbhamaneneva tā disā pabhassarā hutvā virocanti. Tāva sahassadhā lokoti tattakaṃ sahassappakāro okāsaloko, sahassalokadhātuyoti attho. ‘‘Tāva sahassavā’’ti vā pāṭho.

Tampīti taṃ tividhampi lokaṃ. Tathā hissa sabbathāpi viditoti sambandho. Eko lokoti ‘‘sabbe sattā āhāraṭṭhitikā’’ti yāya puggalādhiṭṭhānāya kathāya sabbesaṃ saṅkhārānaṃ paccayāyattavuttitā vuttā, tāya sabbo saṅkhāraloko eko ekavidho pakārantarassa abhāvato. Dve lokātiādīsupi iminā nayena attho veditabbo. Nāma-ggahaṇena cettha nibbānassa aggahaṇaṃ, tassa alokasabhāvattā. Nanu ca ‘‘āhāraṭṭhitikā’’ti ettha paccayāyattavuttitāya maggaphaladhammānampi lokatā āpajjatīti? Nāpajjati, pariññeyyānaṃ dukkhasaccadhammānaṃ idha ‘‘loko’’ti adhippetattā. Atha vā ‘‘na lujjati na palujjatī’’ti yo gahito tathā na hoti, so lokoti taṃgahaṇarahitānaṃ lokuttarānaṃ natthi lokatā. Upādānānaṃ ārammaṇabhūtā khandhā upādānakkhandhā. Dasāyatanānīti dasa rūpāyatanāni.

Ettha ca ‘‘āhāraṭṭhitikā’’ti paccayāyattavuttitāvacanena saṅkhārānaṃ aniccatā. Tāya ca ‘‘yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā’’ti (saṃ. ni. 3.15) vacanato dukkhānattatā ca pakāsitā hontīti tīṇipi sāmaññalakkhaṇāni gahitāni. Nāmanti cattāro arūpino khandhā, te ca atthato phassādayo. Rūpanti bhūtupādāyarūpāni, tāni ca atthato pathavīādayoti aviseseneva salakkhaṇato saṅkhārā gahitā. Taggahaṇeneva ye tesaṃ visesā kusalādayo, hetuādayo ca, tepi gahitā eva hontīti āha ‘‘iti ayaṃ saṅkhāralokopi sabbathā vidito’’ti.

Āgamma cittaṃ seti etthāti āsayo migāsayo viya. Yathā migo gocarāya gantvā paccāgantvā tattheva vanagahane sayatīti so tassa āsayo, evaṃ aññathā pavattitvāpi cittaṃ āgamma yattha seti, so tassa āsayoti vuccati. So pana sassatadiṭṭhiādivasena catubbidho. Vuttañca –

‘‘Sassatucchedadiṭṭhi ca, khanti cevānulomikā;

Yathābhūtañca yaṃ ñāṇaṃ, etaṃ āsayasaddita’’nti.

Tattha sabbadiṭṭhīnaṃ sassatucchedadiṭṭhīhi saṅgahitattā sabbepi diṭṭhigatikā sattā imā eva dve diṭṭhiyo sannissitā. Yathāha ‘‘dvayanissito khvāyaṃ, kaccāna, loko yebhuyyena atthitañca natthitañcā’’ti (saṃ. ni. 2.15). Atthitāti hi sassataggāho adhippeto, natthitāti ucchedaggāho. Ayaṃ tāva vaṭṭanissitānaṃ puthujjanānaṃ āsayo. Vivaṭṭanissitānaṃ pana suddhasattānaṃ anulomikā khanti, yathābhūtañāṇanti duvidho āsayo.

Āsayaṃ jānātīti catubbidhampi sattānaṃ āsayaṃ jānāti. Jānanto ca tesaṃ diṭṭhigatānaṃ, tesañca ñāṇānaṃ appavattikkhaṇepi jānāti. Vuttañhetaṃ –

‘‘Kāmaṃ sevantaññeva jānāti ‘ayaṃ puggalo kāmagaruko kāmāsayo kāmādhimutto’ti, kāmaṃ sevantaññeva jānāti ‘ayaṃ puggalo nekkhammagaruko nekkhammāsayo nekkhammādhimutto’ti’’ādi (paṭi. ma. 

我来帮您翻译这段巴利文：
10.27. 诸见者多以常等方式遍计"我、世间"主要缘有情境,非行境,故说"'世间常'或'世间无常'所说处应知为有情世间"。
"日月所行处"即日月旋转运行之处。"诸方光明照耀"即由彼等运行故诸方光明而照耀。"如是千倍世间"即如是千种器世间,即千世界义。或读作"如是千或"。
"彼亦"即彼三种世间。故与"彼一切方面已知"相连。"一世间"即以"一切有情依食住"此以补特伽罗为所依之说说一切行依缘而转,由此一切行世间为一为一种因无异方式。于"二世间"等亦应以此理了知义。此中以名摄故不摄涅槃,因彼非世间自性。难道于"依食住"中因依缘而转故道果法亦成世间耶?不成,因此中"世间"意为所遍知苦谛法故。或"不坏不灭"所执者非如是,彼为世间,故无执彼出世间为世间性。诸取之所缘蕴为取蕴。"十处"即十色处。
此中"依食住"说依缘而转故显诸行无常。由彼说"无常者是苦,苦者是无我"故显苦无我,故摄三共相。"名"即四无色蕴,彼等事即触等。"色"即大种所造色,彼等事即地等,如是无差别从自相摄诸行。由摄彼故,凡彼等差别善等、因等亦已摄,故说"如是此行世间亦一切方面已知"。
心来止息于此为意乐,如兽住处。如兽往食处后还于彼林薮卧,如是心虽别转而来止息处,说为彼意乐。彼以常见等方式为四种。如说：
"常见与断见,及随顺胜解,
如实之智慧,此说为意乐。"
其中一切见摄于常断见故,一切见者依止此二见。如说"迦旃延,此世间多依有无二。"此中"有"意为常执,"无"为断执。此为轮回依止诸凡夫意乐。出离依止诸善士意乐则为二种：随顺胜解、如实智。
"知意乐"即知有情四种意乐。知时亦知彼等见及彼等智不转时。因说：
"正行欲时知'此人重欲、欲意乐、欲增上',正行出离时知'此人重出离、出离意乐、出离增上'"等。;

1.113).

Appahīnabhāvena santāne anu anu sayantīti anusayā, anurūpaṃ kāraṇaṃ labhitvā uppajjantīti attho. Etena nesaṃ kāraṇalābhe uppajjanārahataṃ dasseti. Appahīnā hi kilesā kāraṇalābhe sati uppajjanti. Ke pana te? Rāgādayo satta anāgatā kilesā, atītā, paccuppannā ca taṃsabhāvattā tathā vuccanti. Na hi dhammānaṃ kālabhedena sabhāvabhedo atthi. Taṃ sattavidhaṃ anusayaṃ tassa tassa sattassa santāne paroparabhāvena pavattamānaṃ jānāti.

Caritanti sucaritaduccaritaṃ. Taṃ hi vibhaṅge (vibha. 814, 817) caritaniddese niddiṭṭhaṃ. Atha vā caritanti cariyā veditabbā. Tā pana rāgadosamohasaddhābuddhivitakkavasena cha mūlacariyā, tāsaṃ apariyanto antarabhedo, saṃsaggabhedo pana tesaṭṭhividho. Taṃ caritaṃ sabhāvato saṃkilesavodānato samuṭṭhānato phalato nissandatoti evamādinā pakārena jānāti.

Adhimutti ajjhāsayadhātu. Sā duvidhā hīnādhimutti paṇītādhimuttīti. Yāya hīnādhimuttikā sattā hīnādhimuttikeyeva sevanti, paṇītādhimuttikā ca paṇītādhimuttikeyeva. Sā ajjhāsayadhātu ajjhāsayasabhāvo adhimutti. Taṃ adhimuttiṃ jānāti ‘‘imassa adhimutti hīnā, imassa paṇītā’’ti, tatthāpi ‘‘imassa mudu, imassa mudutarā, imassa mudutamā’’tiādinā. Indriyānaṃ hi tikkhamudubhāvādinā yathārahaṃ adhimuttiyā tikkhamudubhāvādiko veditabbo. Tathā hi vuttaṃ sammohavinodanīyaṃ (vibha. aṭṭha. 818, 820) ‘‘heṭṭhā gahitāpi adhimutti idha sattānaṃ tikkhindriyamudindriyabhāvadassanatthaṃ puna gahitā’’ti.

Apparajaṃ akkhaṃ etesanti apparajakkhā, appaṃ vā rajaṃ paññāmaye akkhimhi etesanti apparajakkhā, anussadarāgādirajā sattā, te apparajakkhe. Mahārajakkheti etthāpi eseva nayo. Ussadarāgādirajā mahārajakkhā.

Tikkhindriyeti tikhiṇehi saddhādīhi indriyehi samannāgate. Mudindriyeti mudukehi saddhādīhi indriyehi samannāgate. Upanissayaindriyāni nāma idhādhippetāni. Svākāreti sundarākāre kalyāṇapakatike, vivaṭṭajjhāsayeti attho. Suviññāpayeti sammattaniyāmaṃ viññāpetuṃ sukare saddhe, paññavante ca. Bhabbe abhabbeti ettha bhabbeti kammāvaraṇakilesāvaraṇavipākāvaraṇarahite. Vuttavipariyāyena dvākāraduviññāpayābhabbā veditabbā. Ettha ca ‘‘imassa rāgarajo appo, imassa dosarajo appo’’tiādinā apparajakkhesu jānanaṃ veditabbaṃ. Sesesupi eseva nayo. Tasmāti yasmā bhagavā aparimāṇe satte āsayādito anavasesetvā jānāti, tasmā assa bhagavato sattalokopi sabbathā vidito.

Nanu ca sattesu pamāṇādipi jānitabbo atthīti? Atthi. Tassa pana jānanaṃ na nibbidāya virāgāya nirodhāyāti idha na gahitaṃ, bhagavato pana tampi suviditaṃ suvavatthāpitameva, payojanābhāvā desanaṃ nāruḷhaṃ. Tena vuttaṃ –

‘‘Atha kho bhagavā parittaṃ nakhasikhāyaṃ paṃsuṃ āropetvā bhikkhū āmantesi ‘taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ – yo vāyaṃ mayā paritto nakhasikhāyaṃ paṃsu āropito, ayaṃ vā mahāpathavī’’’tiādi (saṃ. ni. 5.1121).



我来帮您翻译这段巴利文：
1.113. 因未断故于相续中随眠故为随眠,即得适当因缘而生义。由此显示彼等得因缘时应生性。未断烦恼得因缘时生。何者为彼?贪等七未来烦恼,过去、现在亦因同性故如是说。因法以时差别无自性差别。知彼七种随眠于彼彼有情相续中前后转起。
"行"即善行不善行。彼于分别论行定义中已说。或"行"应知为行相。彼等以贪、瞋、痴、信、慧、寻为六根本行相,彼等无边中间差别,和合差别则六十八种。知彼行从自性、杂染清净、等起、果报、流出等方面。
"胜解"即意乐界。彼二种:劣胜解、胜胜解。由彼劣胜解者亲近劣胜解者,胜胜解者亲近胜胜解者。彼意乐界即意乐自性胜解。知彼胜解"此人胜解劣,此人胜解胜",其中亦"此人柔软,此人更柔软,此人最柔软"等。应随根利钝等知胜解利钝等。如是于除痴论说"虽已取胜解,此中为显有情根利根钝故重取"。
"慧眼微尘"即慧眼中尘垢微少,即贪等尘垢少的有情。于"慧眼多尘"亦此理。贪等尘垢多为慧眼多尘。
"利根"即具足锐利信等诸根。"钝根"即具足柔软信等诸根。此中意为种性根。"善相"即善相好善本性,意为出离意乐。"易教化"即易令入正性决定的信者、慧者。"堪能非堪能"中"堪能"即无业障、烦恼障、异熟障。应知相反为二种不易教化非堪能。此中应知于慧眼微尘知"此人贪尘少,此人瞋尘少"等。余亦如是。"故"即因世尊从意乐等无余知无量有情,故此世尊有情世间亦一切方面已知。
难道于有情亦应知量等耶?有。彼知非为厌离、离欲、灭故此不取,然世尊亦善知善确定,因无用故教说不显。故说：
"尔时世尊以少许指甲上土告诸比丘:'诸比丘,汝等云何?何者为多?我以指甲取此少土,或此大地?'"等。

137. Okāsalokopi sabbathā viditoti sambandho. Cakkavāḷanti lokadhātu. Sā hi nemimaṇḍalasadisena cakkavāḷapabbatena samantato parikkhittattā ‘‘cakkavāḷa’’nti vuccati. Catutiṃsasatāni cāti catuadhikāni tiṃsasatāni, tīṇisahassāni, cattārisatāni cāti attho . Aḍḍhuḍḍhānīti upaḍḍhacatutthāni, tīṇisatāni, paññāsañcāti attho. Nahutānīti dasasahassāni. Saṅkhātāti kathitā. Saṇṭhitīti heṭṭhā, uparito cāti sabbaso ṭhiti.

Evaṃ saṇṭhiteti evamavaṭṭhite. Etthāti cakkavāḷe. Accuggato tāvadevāti tattakameva caturāsīti yojanasahassāniyeva ubbedho . Na kevalaṃ cettha ubbedhova, atha kho āyāmavitthārāpissa tattakāyeva. Vuttañhetaṃ –

‘‘Sineru, bhikkhave, pabbatarājā caturāsīti yojanasahassāni āyāmena, caturāsīti yojanasahassāni vitthārenā’’ti (a. ni. 7.66).

Tatoti sinerussa heṭṭhā, upari ca vuttappamāṇato. Upaḍḍhupaḍḍhenāti upaḍḍhena upaḍḍhena. Idaṃ vuttaṃ hoti – dvācattālīsa yojanasahassāni samudde ajjhogāḷho tattakameva ca upari uggato yugandharapabbato, ekavīsa yojanasahassāni samudde ajjhogāḷho tattakameva ca upari uggato īsadharo pabbatoti iminā nayena sesesupi upaḍḍhupaḍḍhapamāṇatā veditabbā. Yathā mahāsamuddo yāva cakkavāḷapādamūlā anupubbaninno, evaṃ yāva sinerupādamūlāti heṭṭhā sinerupamāṇato upaḍḍhapamāṇopi yugandharapabbato pathaviyaṃ suppatiṭṭhito, evaṃ īsadharādayopīti daṭṭhabbaṃ. Vuttaṃ hetaṃ ‘‘mahāsamuddo, bhikkhave, anupubbaninno anupubbapoṇo anupubbapabbhāro’’ti (udā. 45; cūḷava. 384; a. ni. 

我来帮您翻译这段巴利文：
137. "器世间亦一切方面已知"为相连。"轮围"即世界。因彼为轮圈相似的轮围山所环绕故称"轮围"。"三十四百"即三十百加四,即三千四百义。"三个半"即三百五十义。"那由他"即十千。"计算"即说。"安立"即下上一切住立。
"如是安立"即如是住立。"此"即轮围。"高度即"即其八万四千由旬高。不仅此处高度,而且长宽亦如是。因说：
"诸比丘,须弥山王长八万四千由旬,宽八万四千由旬。"
"彼"即从须弥山下上所说量。"半半"即以半之半。此说：双山四万二千由旬沉于海中,同样高出于上,持轴山二万一千由旬沉于海中,同样高出于上,如是应知余亦以半半量。如大海至轮围山根渐低,如是至须弥山根,如此须知下须弥量之半量的双山亦善住于地上,如是持轴山等亦然。因说"诸比丘,大海渐低渐倾渐降"。

8.19). Sineruyugandharādīnaṃ antare sīdantarasamuddā nāma. Te vitthārato yathākkamaṃ sineruādīnaṃ accuggatasamānaparimāṇāti vadanti. Brahāti mahanto.

Sinerussa samantatoti parikkhipanavasena sinerussa samantato ṭhitā. Sineruṃ tāva parikkhipitvā ṭhito yugandharo, taṃ parikkhipitvā īsadharo. Evaṃ taṃ taṃ parikkhipitvā ṭhitā ‘‘sinerussa samantato’’ti vuttā.

Yojanānaṃ satānucco, himavā pañca pabbatoti himavā pabbato pañca yojanānaṃ satāni ucco ubbedho. Nagavhayāti naga-saddena avhātabbā rukkhābhidhānā. Paññāsayojanakkhandhasākhāyāmāti’ ubbedhato paññāsayojanakkhandhāyāmā, ubbedhato, samantato ca paññāsayojanasākhāyāmā ca. Tato eva satayojanavitthiṇṇā, tāvadeva ca uggatā. Yassānubhāvenāti yassā mahantatā kappaṭṭhāyitādippakārena pabhāvena.

Garuḷānaṃ simbalirukkho sinerussa dutiyaparibhaṇḍe patiṭṭhito.

Sirīsenāti paccatte karaṇavacanaṃ. Sattamanti liṅgavipallāsena vuttaṃ, sirīso bhavati sattamoti attho.

Tattha caṇḍamaṇḍalaṃ heṭṭhā, sūriyamaṇḍalaṃ upari. Tassa āsannabhāvena candamaṇḍalaṃ attano chāyāya vikalabhāvena upaṭṭhāti. Tāni yojanantarikāni yugandharaggapamāṇe ākāse vicaranti. Asurabhavanaṃ sinerussa heṭṭhā. Avīci jambudīpassa. Jambudīpo sakaṭasaṇṭhāno. Aparagoyānaṃ ādāsasaṇṭhāno. Pubbavideho addhacandasaṇṭhāno. Uttarakuru pīṭhasaṇṭhāno. Taṃtaṃnivāsīnaṃ, taṃtaṃparivāradīpavāsīnañca manussānaṃ mukhampi taṃtaṃsaṇṭhānanti vadanti. Tadantaresūti tesaṃ cakkavāḷānaṃ antaresu. Tiṇṇaṃ hi pattānaṃ aññamaññaāsannabhāvena ṭhapitānaṃ antarasadise tiṇṇaṃ tiṇṇaṃ cakkavāḷānaṃ antare ekeko lokantaranirayo.

Anantānīti aparimāṇāni, ‘‘ettakānī’’ti aññehi minituṃ asakkuṇeyyāni. Bhagavā anantena buddhañāṇena avedi ‘‘ananto ākāso, ananto sattanikāyo, anantāni cakkavāḷānī’’ti tividhampi anantaṃ buddhañāṇaṃ paricchindati sayampi anantattā. Yāvatakaṃ hi ñeyyaṃ, tāvatakaṃ ñāṇaṃ. Yāvatakaṃ ñāṇaṃ, tāvatakaṃ ñeyyaṃ. Ñeyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ ñeyyanti. Tena vuttaṃ ‘‘anantena buddhañāṇena avedī’’ti. Anantatā cassa anantañeyyapaṭivijjhaneneva veditabbā tattha appaṭihatacārattā. Nanu cettha vivaṭṭādīnampi viditatā vattabbāti? Saccaṃ vattabbaṃ, sā pana parato abhiññākathāyaṃ āgamissatīti idha na gahitā.



我来帮您翻译这段巴利文：
8.19. 须弥山、双山等之间名为间海。说彼等广度依次与须弥山等高度同量。"广大"即大。
"须弥山四周"即环绕方式住立于须弥山四周。首先环绕须弥山而住双山,环绕彼而持轴山。如是环绕彼彼而住故说"须弥山四周"。
"雪山五百由旬高,为山"即雪山高五百由旬。"名树"即以树名当称的树名。"树干枝长五十由旬"即高五十由旬树干长,高及四周五十由旬枝长。由此百由旬广,同样高。"彼威力"即彼大性住劫等方式威力。
金翅鸟的丝绵树立于须弥山第二围。
"雨豆树"为主格作具格说。"第七"依性别变化说,意为雨豆树为第七。
其中月轮在下,日轮在上。因彼接近故月轮以自影现不圆。彼等相距一由旬于双山顶量虚空中运行。阿修罗界在须弥山下。阿鼻地狱在阎浮提下。阎浮提如车形。西牛贺洲如镜形。东毗提诃如半月形。北俱卢洲如座形。说彼彼住者及彼彼围岛住者人面亦如彼彼形。"彼等间"即彼等轮围间。如三叶互相接近而立之间相似,三三轮围之间各有一世间间地狱。
"无边"即无量,其他不能计量"如是多"。世尊以无边佛智知"无边虚空、无边有情众、无边轮围"三种无边,佛智限定因自无边故。因所知多少即智多少,智多少即所知多少。所知边际智,智边际所知。故说"以无边佛智知"。应知彼无边性以通达无边所知,因于彼无碍行故。难道此中不应说遍知等耶?实应说,然彼将于后神通说中来故此不取。

138.Attanāti nissakkavacanametaṃ. Guṇehi attanā visiṭṭhatarassāti sambandho. Tara-ggahaṇaṃ cettha ‘‘anuttaro’’ti padassa atthaniddesatāya kataṃ, na visiṭṭhassa kassaci atthitāya. Sadevake hi loke sadisakappopi nāma koci tathāgatassa natthi, kuto sadiso. Visiṭṭhe pana kā kathā. Kassacīti kassacipi. Abhibhavatīti sīlasampadāya upanissayabhūtānaṃ hirottappamettākaruṇānaṃ, visesapaccayānaṃ saddhāsativīriyapaññānañca ukkaṃsappattiyā samudāgamato paṭṭhāya anaññasādhāraṇo savāsanapaṭipakkhassa pahīnattā ukkaṃsapāramippatto satthu sīlaguṇo. Tena bhagavā sadevakaṃ lokaṃ aññadatthu abhibhuyya pavattati, na sayaṃ kenaci abhibhuyyatīti adhippāyo. Evaṃ samādhiguṇādīsupi yathārahaṃ vattabbaṃ. Sīlādayo cete lokiyalokuttaramissakā veditabbā. Vimuttiñāṇadassanaṃ pana lokiyaṃ kāmāvacarameva.

Yadi evaṃ, kathaṃ tena sadevakaṃ lokaṃ abhibhavatīti? Tassāpi ānubhāvato asadisattā. Tampi hi visayato, pavattito, pavatti ākārato ca uttaritarameva. Taṃ hi anaññasādhāraṇaṃ satthu vimuttiguṇaṃ ārabbha pavattati, pavattamānañca atakkāvacaraṃ paramagambhīraṃ saṇhasukhumaṃ savisayaṃ paṭipakkhadhammānaṃ suppahīnattā suṭṭhu pākaṭaṃ vibhūtataraṃ katvā pavattati, sammadeva ca vasībhāvassa pāpitattā, bhavaṅgaparivāsassa ca atiparittakattā lahuṃ lahuṃ pavattatīti.

Evaṃ sīlādiguṇehi bhagavato uttaritarassa abhāvaṃ dassetvā idāni sadisassāpi abhāvaṃ dassetuṃ ‘‘asamo’’tiādi vuttaṃ. Tattha asamoti ekasmiṃ kāle natthi etassa sīlādiguṇena samā sadisāti asamo. Tathā asamehi atītānāgatabuddhehi samo, asamā vā samā etassāti asamasamo. Sīlādiguṇena natthi etassa paṭimāti appaṭimo. Sesapadadvayepi eseva nayo. Tattha upamāmattaṃ paṭimā, sadisūpamā paṭibhāgo, yugaggāhavasena ṭhito paṭipuggalo veditabbo.

Na kho panāhaṃ samanupassāmīti mama samantacakkhunā hatthatale āmalakaṃ viya sabbalokaṃ passantopi tattha sadevake…pe… pajāya attanā attato sīlasampannataraṃ sampannatarasīlaṃ kañci puggalaṃ na kho pana passāmi, tādisassa abhāvatoti adhippāyo. Aggappasādasuttādīnīti ettha –

‘‘Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññināsaññino vā, tathāgato tesaṃ aggamakkhāyati arahaṃ sammāsambuddho. Ye, bhikkhave, buddhe pasannā, agge te pasannā. Agge kho pana pasannānaṃ aggo vipāko hotī’’ti (a. ni. 4.34; 5.32; 10.15; itivu90) –

Idaṃ aggappasādasuttaṃ. Ādi-saddena –

‘‘Sadevake…pe… sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī, tasmā ‘tathāgato’ti vuccatī’’ti (a. ni. 4.24; dī. ni. 3.188) –

Evamādīni suttapadāni veditabbāni. Ādikā gāthāyoti ettha –

‘‘Ahaṃ hi arahā loke, ahaṃ satthā anuttaro;

Ekomhi sammāsambuddho, sītibhūtosmi nibbuto. (mahāva. 11; ma. ni. 1.285; 2.341);

‘‘Danto damayataṃ seṭṭho, santo samayataṃ isi;

Mutto mocayataṃ aggo, tiṇṇo tārayataṃ varo. (itivu. 112);

‘‘Nayimasmiṃ loke parasmiṃ vā pana,

Buddhena seṭṭho sadiso ca vijjati;

Yamāhu dakkhiṇeyyānaṃ aggataṃ gato,

Puññatthikānaṃ vipulaphalesina’’nti. (vi. va. 1047; kathā. 799) –

Evamādikā gāthā vitthāretabbā.



我来帮您翻译这段巴利文：
138. "自"为从格词。与"功德胜于自"相连。此中取"胜"为说明"无上"之义,非有某胜者。因含天世间中无有如来之相等者,何况相同。于胜者何须说。"某"即任何。"胜过"即因戒圆满所依的惭愧慈悲,及殊胜缘的信念精进慧达最胜,从生起始无他共通因已断俱随眠对治故达最胜圆满之师戒功德。由彼世尊定胜含天世间,非为他所胜之意。如是于定等功德亦应随宜说。应知此等戒等为世出世混合。解脱智见则为世间欲界。
若如是,如何以彼胜过含天世间?因彼威力亦无等故。彼亦从境、转起、转起行相最胜。彼缘无他共通师解脱功德而转,转时超越思议,最极甚深,细妙,有境,因对治法善断故极明显更显著而转,因善得自在,有分住时极短故速速转起。
如是显示世尊戒等功德无更胜已,今为显示亦无相等故说"无等"等。其中"无等"即无有与彼戒等功德相等、相似故无等。如是与无等过去未来诸佛相等,或无等即等于彼故无等等。无有与彼戒等功德相类故无相类。余二句亦此理。其中应知相类为譬喻量,相似譬喻为相等,取同轭而住为对等人。
"我实不见"意为我以一切智眼如掌中庵摩罗果见一切世间,然于含天等众中不见任何人戒圆满胜于自,因无如是者。"最上净信经"等中：
"诸比丘,凡诸有情或无足、二足、四足、多足,或有色、无色,或有想、无想、非想非非想,如来说彼等最上阿罗汉正等觉。诸比丘,信佛者信最上,于最上信者得最上果。"
此为最上净信经。以"等"字应知：
"含天等含天人中如来为胜者、无能胜者、真见者、自在者,故名如来。"
如是等经文。"初偈"等中：
"我实世间阿罗汉,我是无上师,
唯我正等觉,寂静已涅槃。
调御者中最,寂静仙人胜,
解脱解脱最,度脱第一胜。
此世或他世,无有佛相等,
说为应供第一去,求福广果者。"
如是等偈应广说。

139.Dametīti sameti, kāyasamādīhi yojetīti attho. Taṃ pana kāyasamādīhi yojanaṃ yathārahaṃ tadaṅgavinayādīsu patiṭṭhāpanaṃ hotīti āha ‘‘vinetīti vuttaṃ hotī’’ti. Dametuṃ yuttāti damanārahā. Amanussapurisāti ettha na manussāti amanussā. Taṃsadisatā ettha jotīyati, tena manussattamattaṃ natthi, aññaṃ samānanti yakkhādayo ‘‘amanussā’’ti adhippetā, na ye keci manussehi aññe. Tathā hi tiracchānapurisānaṃ visuṃ gahaṇaṃ kataṃ, yakkhādayo eva ca niddiṭṭhā. Apalālo himavantavāsī. Cūḷodaramahodarā nāgadīpavāsino. Aggisikhadhūmasikhā sīhaḷadīpavāsino. Nibbisā katā dosavisassa vinodanena. Tenāha ‘‘saraṇesu ca sīlesu ca patiṭṭhāpitā’’ti. Kūṭadantādayoti ādi-saddena ghoṭamukhaupāligahapatiādīnaṃ saṅgaho daṭṭhabbo. Sakkadevarājādayoti ādi-saddena ajakalāpayakkhabakabrahmādīnaṃ saṅgaho daṭṭhabbo. Idaṃ cettha suttanti idaṃ kesisuttaṃ. Vinītā vicitrehi vinayanūpāyehīti etasmiṃ atthe vitthāretabbaṃ yathārahaṃ saṇhādīhi upāyehi vinayassa dīpanato.

Visuddhasīlādīnaṃ paṭhamajjhānādīnīti ‘‘visuddhasīlassa paṭhamajjhānaṃ, paṭhamajjhānalābhino dutiyajjhāna’’ntiādinā tassa tassa uparūpari visesaṃ ācikkhantoti sambandho. Sotāpannādīnanti etthāpi eseva nayo. ‘‘Dantepi dametiyevā’’ti idaṃ pubbe ‘‘sabbena sabbaṃ damathaṃ anupagatā purisadammā’’ti vuttāti katvā vuttaṃ. Ye pana vippakatadammabhāvā sabbathā dametabbataṃ nātivattā, te satte sandhāya ‘‘dantepi dametiyevā’’ti vuttaṃ. Tepi hi purisadammā evāti, yato ne satthā dameti.

Atthapadanti atthābhibyañjakapadaṃ, vākyanti attho. Vākyena hi atthābhibyatti, na nāmādipadamattena. Ekapadabhāvena ca anaññasādhāraṇo satthu purisadammasārathibhāvo dassito hoti. Tenāha ‘‘bhagavā hī’’tiādi. Aṭṭha disāti aṭṭha samāpattiyo. Tā hi aññamaññasambandhāpi asaṃkiṇṇabhāvena dissanti apadissantīti disā, disā viyāti vā disā. Asajjamānāti na sajjamānā vasībhāvappattiyā nissaṅgacārā. Dhāvanti javanavuttiyogato. Ekaṃyeva disaṃ dhāvati, attano kāyaṃ aparivattentoti adhippāyo. Satthārā pana damitā purisadammā ekiriyāpatheneva aṭṭha disā dhāvanti. Tenāha ‘‘ekapallaṅkeneva nisinnā’’ti. Aṭṭha disāti ca nidassanamattametaṃ, lokiyehi agatapubbaṃ nirodhasamāpattidisaṃ, amatadisañca pakkhandanato.



我来帮您翻译这段巴利文：
139. "调御"即调伏,意为以身调等相应。彼以身调等相应即随宜住立于彼分调伏等,故说"意为教导"。"应调御"即应调伏。"非人男"中非人即不是人。此中显示与彼相似,由此仅无人性,余相同,意指夜叉等为"非人",非一切异于人者。如是别取畜生男,且唯说夜叉等。阿波罗罗住雪山。小腹大腹住龙岛。火焰烟焰住狮子岛(斯里兰卡)。已令无毒以除毒故。故说"令住于皈依及戒"。"憍陈如等"以"等"字应摄取马面、优波离居士等。"帝释天王等"以"等"字应摄取羊皮夜叉、梵天等。"此经"即马经。"以种种调伏方便调御"于此义应广说,因以柔软等方便显调伏故。
"清净戒等之初禅等"与"为清净戒者说初禅,为得初禅者说第二禅"等如是说彼彼上上殊胜相连。"预流者等"中亦此理。"已调御者亦调御"此说因前说"一切调伏未得人应调伏"。为已调伏未完者未超一切应调伏性诸有情故说"已调御者亦调御"。彼等亦实为应调伏人,故师调御彼等。
"句义"即显义句,意为言句。因以言句显义,非仅以名等句。以一句性显示师无他共调御丈夫调御者性。故说"因世尊"等。"八方"即八等至。彼等虽互相关联以不杂性见被指示故为方,或如方故为方。"不著"即不著因得自在无著行。"驰"从速行相应。"只驰一方",意为不转自身。然为师调御的应调伏人以一威仪驰八方。故说"以一跏趺坐"。说"八方"仅为譬喻,因趣入凡夫未曾到达的灭尽定方、不死方。

140. Diṭṭhadhammo vuccati paccakkho attabhāvo, tattha niyuttoti diṭṭhadhammiko, idhalokattho . Kammakilesavasena samparetabbato sammā gantabbato samparāyo, paraloko, tattha niyuttoti samparāyiko, paralokattho. Paramo uttamo attho paramattho, nibbānaṃ. Tehi diṭṭhadhammikasamparāyikaparamatthehi. Yathārahanti yathānurūpaṃ. Tesu atthesu yo yo puggalo yaṃ yaṃ arahati, tadanurūpaṃ. Anusāsatīti vineti tasmiṃ atthe patiṭṭhapeti, saha atthena vattatīti sattho, bhaṇḍamūlena vāṇijjāya desantaraṃ gacchanto janasamūho. Hitupadesādivasena paripāletabbo sāsitabbo so etassa atthīti satthā, satthavāho. So viya bhagavāti āha ‘‘satthā viyāti satthā, bhagavā satthavāho’’ti.

Idāni tamatthaṃ niddesapāḷinayena dassetuṃ ‘‘yathā satthavāho’’tiādi vuttaṃ. Tattha sattheti satthike jane. Kaṃ tārenti etthāti kantāro, nirudako araññappadeso. Ruḷhīvasena pana itaropi araññappadeso tathā vuccati. Corakantāranti corehi adhiṭṭhitakantāraṃ. Tathā vāḷakantāraṃ. Dubbhikkhakantāranti dullabhabhikkhaṃ kantāraṃ. Tāretīti akhemantaṭṭhānaṃ atikkāmeti. Uttāretītiādi upasaggena padaṃ vaḍḍhetvā vuttaṃ. Atha vā uttāretīti khemantabhūmiṃ upanento tāreti. Nittāretīti akhemantaṭṭhānato nikkhāmento tāreti. Patāretīti pariggahetvā tāreti, hatthena pariggahetvā viya tāretīti attho. Sabbampetaṃ tāraṇuttāraṇādikhemaṭṭhāne ṭhapanamevāti āha ‘‘khemantabhūmiṃ sampāpetī’’ti. Satteti veneyyasatte. Mahāgahanatāya, mahānatthatāya, dunnittharaṇatāya ca jātiyeva kantāro jātikantāro, taṃ jātikantāraṃ.

Ukkaṭṭhaparicchedavasenāti ukkaṭṭhasattaparicchedavasena. Devamanussā eva hi ukkaṭṭhasattā, na tiracchānādayo. Bhabbapuggalaparicchedavasenāti sammattaniyāmokkamanassa yogyapuggalassa paricchindanavasena. Etanti ‘‘devamanussāna’’nti etaṃ vacanaṃ. Bhagavatoti nissakkavacanaṃ yathā ‘‘upajjhāyato ajjhetī’’ti, bhagavato santiketi vā attho. Upanissayasampattinti tihetukapaṭisandhiādikaṃ maggaphalādhigamassa balavakāraṇaṃ.

Gaggarāyāti gaggarāya nāma rañño deviyā, tāya vā kāritattā ‘‘gaggarā’’ti laddhanāmāya. Sare nimittaṃ aggahesīti ‘‘dhammo eso vuccatī’’ti dhammasaññāya sare nimittaṃ gaṇhi, gaṇhanto ca pasannacitto parisapariyante nipajji. Sannirumbhitvā aṭṭhāsīti tassa sīse daṇḍassa ṭhapitabhāvaṃ apassanto tattha daṇḍaṃ uppīḷetvā aṭṭhāsi. Maṇḍūkopi daṇḍe ṭhapitepi uppīḷitepi dhammagatena pasādena vissaramakarontova kālamakāsi. Devaloke nibbattasattānaṃ ayaṃ dhammatā, yā ‘‘kutohaṃ idha nibbatto, tattha kiṃ nu kho kammamakāsi’’nti āvajjanā. Tasmā attano purimabhavassa diṭṭhattā āha ‘‘are ahampi nāma idhanibbatto’’ti . Bhagavato pāde vandi kataññutāsaṃvaḍḍhitena pemagāravabahumānena.


我来帮您翻译这段巴利文：
140. 现见法说为现前自体,于彼相应为现见法,即此世义。由业烦恼势力而正趣故为来世,即他世,于彼相应为来世,即他世义。最上胜义为第一义,涅槃。以彼等现见法、来世、第一义。"随宜"即随适。于彼等义中何人堪何义,随彼适宜。"教诫"即教导令住彼义,与义俱行为商队,以商品资本为贸易往他方之人众。由利益教示等方式应守护教导彼为其所有故为师,为商队导师。世尊如彼故说"如师故为师,世尊为商队导师"。
今为以义释文方式显此义故说"如商队导师"等。其中"商队"即商队人。由何度越为旷野,即无水旷野处。由称谓力亦说其他旷野处为旷野。"盗贼旷野"即盗贼所据旷野。如是"猛兽旷野"。"饥馑旷野"即难得食旷野。"度越"即令越过非安稳处。"度上"等以前缀增词说。或"度上"即引至安稳地度越。"度出"即令出非安稳处度越。"度渡"即摄受度越,意为如以手摄受而度越。此一切即度越度上等令住安稳处,故说"令至安稳地"。"诸有情"即所化有情。因大密难通而难度故,生即旷野为生旷野,彼生旷野。
"依最胜限定"即依最胜有情限定。因天人为最胜有情,非畜生等。"依堪能人限定"即依适于入正性决定人限定。"此"即"诸天人"此语。"世尊"为离格如"从和尚学习",或意为从世尊。"具足近依"即三因结生等为道果证得强因。
"伽伽罗"即伽伽罗王之妃,或因彼所造故得名"伽伽罗"。"于声取相"即以"此说为法"之法想取声相,取时心净卧于众边。"压制而住"即不见杖置其头而于彼压杖而住。青蛙虽杖置及压制亦以法生净不出声而命终。天界生有情此法性,即"从何处生此,于彼作何业?"之省察。故见自前生故说"嗟!我竟生此"。以知恩增长爱敬尊重礼世尊足。


Bhagavā jānantova mahājanassa kammaphalaṃ, buddhānubhāvañca paccakkhaṃ kātukāmo ‘‘ko me vandatī’’ti gāthāya pucchi. Tattha koti devanāgayakkhagandhabbādīsu ko, katamoti attho. Meti mama. Pādānīti pāde. Iddhiyāti imāya evarūpāya deviddhiyā. ‘‘Yasasā’’ti iminā edisena parivārena, paricchedena ca. Jalanti vijjotamāno. Abhikkantenāti ativiya kantena kamanīyena sundarena. Vaṇṇenāti chavivaṇṇena sarīravaṇṇanibhāya. Sabbā obhāsayaṃ disāti sabbā dasapi disā pabhāsento, cando viya, sūriyo viya ca ekobhāsaṃ ekālokaṃ karontoti attho.

Evaṃ pana bhagavatā pucchito devaputto attānaṃ pavedento ‘‘maṇḍūkohaṃ pure āsi’’nti gāthamāha. Tattha pureti purimajātiyaṃ. ‘‘Udake’’ti idaṃ tadā attano uppattiṭṭhānadassanaṃ. ‘‘Udake maṇḍūko’’ti etena uddhamāyikādikassa thale maṇḍūkassa nivattanaṃ kataṃ hoti. Gāvo caranti etthāti gocaro, gunnaṃ ghāsesanaṭṭhānaṃ. Idha pana gocaro viyāti gocaro, vāri udakaṃ gocaro etassāti vārigocaro. Udakacārīpi hi koci kacchapādi avārigocaropi hotīti ‘‘vārigocaro’’ti visesetvā vuttaṃ. Tava dhammaṃ suṇantassāti brahmassarena karavīkarutamañjunā desentassa tava dhammaṃ ‘‘dhammo eso vuccatī’’ti sare nimittaggāhavasena suṇantassa. Anādare cetaṃ sāmivacanaṃ. Avadhi vacchapālakoti vacche rakkhanto gopāladārako mama samīpaṃ āgantvā daṇḍamolubbha tiṭṭhanto mama sīse daṇḍaṃ sannirumbhitvā maṃ māresīti attho.

Sitaṃ katvāti ‘‘tathā parittatarenāpi puññānubhāvena evaṃ ativiya uḷārā lokiyalokuttarā sampattiyo labbhantī’’ti pītisomanassajāto bhāsurataradhavalavipphurantadassanakiraṇāvalīhi bhiyyoso mattāya taṃ padesaṃ obhāsento sitaṃ katvā. Pītisomanassavasena hi so –

‘‘Muhuttaṃ cittapasādassa, iddhiṃ passa yasañca me;

Ānubhāvañca me passa, vaṇṇaṃ passa jutiñca me.

‘‘Ye ca te dīghamaddhānaṃ, dhammaṃ assosuṃ gotama;

Pattā te acalaṭṭhānaṃ, yattha gantvā na socare’’ti. (vi. va. 859-860);

Imā dve gāthā vatvā pakkāmi.



我来帮您翻译这段巴利文：
世尊虽已知而欲令大众现见业果及佛威力故以偈问"谁礼我"。其中"谁"即天龙夜叉乾闼婆等中谁,何者义。"我"即我的。"足"即足。"神通"即如是天神通。以"威光"即如是眷属及限量。"光耀"即照耀。"殊妙"即极其可爱美好。"色"即肤色身色光辉。"普照诸方"即照耀一切十方,如月如日作一光明一照明义。
如是为世尊所问,天子显示自身说"我昔为青蛙"偈。其中"昔"即前生。"于水"此显彼时自生处。以"水中青蛙"遮止上鼓等陆地青蛙。"牛行"为牛处,牛寻食处。此中如牛处为牛处,水为牛处于彼为水牛处。因水行者如龟等有非水牛处,故特说"水牛处"。"闻汝法"即以梵音如迦陵频伽鸟音甜美说法时,以"此说为法"取声相而闻汝法。此为主格表不敬。"牧童杀"意为守护牛犊之牧童来至我近,持杖而立,于我头压杖而杀我。
"现笑"即"如是以极少福力亦得如是极胜世出世间成就"而生喜悦,以更多遍照明洁白照耀光线普照彼处而现笑。因喜悦故彼说：
"暂时心净信,请看我神通威光,
请看我威力,请看我色与光辉。
瞿昙!彼等长久,听闻汝妙法,
已得不动处,往彼不忧恼。"
说此二偈而去。

141.Yaṃ pana kiñcīti ettha yanti aniyamitavacanaṃ. Tathā kiñcīti. Panāti vacanālaṅkāramattaṃ. Tasmā yaṃ kiñcīti ñeyyassa anavasesapariyādānaṃ kataṃ hoti. Panāti vā visesatthadīpako nipāto. Tena ‘‘sammāsambuddho’’ti iminā saṅkhepato, vitthārato ca satthu catusaccābhisambodho vutto. ‘‘Buddho’’ti pana iminā tadaññassapi ñeyyassāvabodho. Purimena vā satthu paṭivedhañāṇānubhāvo, pacchimena desanāñāṇānubhāvo. Pīti upari vuccamāno viseso jotīyati. Sabbaso paṭipakkhehi vimuccatīti vimokkho, aggamaggo. Tassa anto aggaphalaṃ, tattha bhavaṃ tasmiṃ laddhe laddhabbato vimokkhantikañāṇaṃ, sabbaññutaññāṇena saddhiṃ sabbampi buddhañāṇaṃ. Evaṃ pavattoti ettha –

‘‘Sabbaññutāya buddho, sabbadassāvitāya buddho, anaññaneyyatāya buddho, visavitāya buddho, khīṇāsavasaṅkhātena buddho, nirupalepasaṅkhātena buddho, ekantavītarāgoti buddho, ekantavītadosoti buddho, ekantavītamohoti buddho, ekantanikkilesoti buddho, ekāyanamaggaṃ gatoti buddho, eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti buddho, abuddhivihatattā buddhipaṭilābhā buddho. Buddhoti netaṃ nāmaṃ mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehikataṃ, na ñātisālohitehi kataṃ, na samaṇabrāhmaṇehi kataṃ, na devatāhi kataṃ. Vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutaññāṇassa paṭilābhā sacchikā paññatti yadidaṃ buddho’’ti (mahāni. 192) –

Ayaṃ niddesapāḷinayo. Yasmā cettha tassā paṭisambhidāpāḷiyā bhedo natthi, tasmā dvīsu ekenāpi atthasiddhīti dassanatthaṃ ‘‘paṭisambhidānayo vā’’ti aniyamattho vā-saddo vutto.

Tattha yathā loke avagantā ‘‘avagato’’ti vuccati, evaṃ bujjhitā saccānīti buddho suddhakattuvasena. Yathā paṇṇasosā vātā ‘‘paṇṇasusā’’ti vuccanti, evaṃ bodhetā pajāyāti buddho hetukattuvasena, hetuattho cettha antonīto.

Sabbaññutāya buddhoti sabbadhammabujjhanasamatthāya buddhiyā buddhoti attho. Sabbadassāvitāya buddhoti sabbadhammānaṃ ñāṇacakkhunā diṭṭhattā buddhoti attho. Anaññaneyyatāya buddhoti aññena abodhanīto sayameva buddhattā buddhoti attho. Visavitāya buddhoti nānāguṇavisavanato padumamiva vikasanaṭṭhena buddhoti attho. Khīṇāsavasaṅkhātena buddhoti evamādīhi chahi pariyāyehi niddakkhayavibuddho puriso viya sabbakilesaniddakkhayavibuddhattā buddhoti vuttaṃ hoti. Ekāyanamaggaṃ gatoti buddhoti gamanatthānaṃ buddhiatthatāya buddhiatthānampi gamanatthatā labbhatīti ekāyanamaggaṃ gatattā buddhoti vuccatīti attho. Eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti buddhoti na parehi buddhattā buddho, atha kho sayameva anuttaraṃ sammāsambodhiṃ abhisambuddhattā buddhoti attho. Abuddhivihatattā buddhipaṭilābhā buddhoti buddhi buddhaṃ bodhoti anatthantaraṃ. Tattha yathā rattaguṇayogato ratto paṭo, evaṃ buddhaguṇayogato buddhoti ñāpanatthaṃ vuttaṃ. Tato paraṃ buddhoti netaṃ nāmantiādi atthānugatāyaṃ paññattīti bodhanatthaṃ vuttanti evamettha imināpi kāraṇena bhagavā buddhoti veditabbaṃ.



我来帮您翻译这段巴利文：
141. "任何"中"任"为不定词。如是"何"。"又"为语词装饰。故"任何"为所知无余遍摄。或"又"为显特义不变词。由此以"正等觉"略说及广说师四谛证悟。以"佛"则其他所知通达。或前者师证悟智威力,后者说法智威力。"亦"显示后说特胜。由一切对治解脱为解脱,即最上道。彼尽为最上果,于彼有由彼得应得故解脱究竟智,与一切智俱一切佛智。"如是转起"中：
"以一切智为佛,以一切见为佛,以无须他教为佛,以自在为佛,以漏尽称为佛,以无染称为佛,以唯离贪为佛,以唯离嗔为佛,以唯离痴为佛,以唯离烦恼为佛,以行一乘道为佛,以独自证无上正等菩提为佛,以无智破坏得智为佛。佛此名非母作,非父作,非兄弟作,非姐妹作,非朋友大臣作,非亲族作,非沙门婆罗门作,非天神作。此为诸佛世尊于菩提树下,俱得一切智时实证施设,即此佛。"
此为义释文理。因此中与彼分别论文无异,故为显以二者任一义成就,"或分别论理"说不定义"或"字。
其中如世间知者说"已知",如是证诸谛故佛以纯能作。如枯叶风说"枯叶",如是令众觉故佛以因作,此中因义内含。
"以一切智为佛"意为以能觉一切法智为佛。"以一切见为佛"意为因以智眼见一切法故为佛。"以无须他教为佛"意为因无须他觉自觉故为佛。"以自在为佛"意为因种种功德盛开如莲华开展义故为佛。"以漏尽称为佛"等以六种行相说如人睡尽觉醒,因一切烦恼睡尽觉醒故说为佛。"以行一乘道为佛"意为因'行'义者亦得'觉'义,觉义者亦得行义,故因行一乘道说为佛。"以独自证无上正等菩提为佛"意为非由他觉为佛,而是因自证无上正等菩提故为佛。"以无智破坏得智为佛"中智、佛、觉无别义。其中如衣以染色相应故为染,如是以佛功德相应故为佛,为显此义说。此后"佛此名"等为显此随义施设而说,如是此中以此因缘应知世尊为佛。;

142.Assāti bhagavato. Guṇavisiṭṭhasabbasattuttamagarugāravādhivacananti sabbehi sīlādiguṇehi visiṭṭhassa tato eva sabbasattehi uttamassa garuno gāravavasena vuttavacanamidaṃ bhagavāti. Tathā hi lokanātho aparimitanirupamappabhāvasīlādiguṇavisesasamaṅgitāya sabbānatthaparihārapubbaṅgamāya niravasesahitasukhavidhānatapparāya niratisayāya payogasampattiyā sadevamanussāya pajāya, accantupakāritāya ca aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ uttamagāravaṭṭhānanti.

Bhagavāti vacanaṃ seṭṭhanti seṭṭhavācakaṃ vacanaṃ seṭṭhaguṇasahacaraṇato ‘‘seṭṭha’’nti vuttaṃ. Atha vā vuccatīti vacanaṃ, attho. Tasmā yo ‘‘bhagavā’’ti vacanena vacanīyo attho, so seṭṭhoti attho. Bhagavāti vacanamuttamanti etthāpi eseva nayo. Gāravayuttoti garubhāvayutto garuguṇayogato, garukaraṇaṃ vā sātisayaṃ arahatīti gāravayutto, gāravārahoti attho.

Guṇavisesahetukaṃ ‘‘bhagavā’’ti idaṃ bhagavato nāmanti saṅkhepato vuttamatthaṃ vitthārato vibhajitukāmo nāmaṃyeva tāva atthuddhāravasena dassento ‘‘catubbidhaṃ vā nāma’’ntiādimāha. Tattha āvatthikanti avatthāya viditaṃ taṃ taṃ avatthaṃ upādāya paññattaṃ voharitaṃ. Tathā liṅgikaṃ tena tena liṅgena voharitaṃ. Nemittikanti nimittato āgataṃ. Adhiccasamuppannanti yadicchāya pavattaṃ, yadicchāya āgataṃ yadicchakaṃ. Paṭhamena ādi-saddena bālo, yuvā, vuḍḍhoti evamādiṃ saṅgaṇhāti, dutiyena muṇḍī, jaṭīti evamādiṃ, tatiyena bahussuto, dhammakathiko, jhāyīti evamādiṃ, catutthena aghamarisanaṃ pāvacananti evamādiṃ saṅgaṇhāti. ‘‘Nemittika’’nti vuttamatthaṃ byatirekavasena patiṭṭhāpetuṃ ‘‘na mahāmāyāyā’’tiādi vuttaṃ. ‘‘Vimokkhantika’’nti iminā idaṃ nāmaṃ ariyāya jātiyā jātakkhaṇeyeva jātanti dasseti. Yadi vimokkhantikaṃ, atha kasmā aññehi khīṇāsavehi asādhāraṇanti āha ‘‘saha sabbaññutaññāṇassa paṭilābhā’’ti. Buddhānañhi arahattaphalaṃ nipphajjamānaṃ sabbaññutaññāṇādīhi sabbehi buddhaguṇehi saddhiṃyeva nipphajjati. Tena vuttaṃ ‘‘vimokkhantika’’nti. Sacchikā paññattīti sabbadhammānaṃ sacchikiriyānimittā paññatti. Atha vā sacchikā paññattīti paccakkhasiddhā paññatti. Yaṃguṇanimittā hi sā, te satthu paccakkhabhūtāti guṇā viya sāpi sacchikatā eva nāma hoti, na paresaṃ vohāramattenāti adhippāyo.



我来帮您翻译这段巴利文：
142. "彼"即世尊。"功德殊胜一切有情最上尊重恭敬增上语"即以一切戒等功德殊胜,由此即一切有情最上尊重,依恭敬而说此语为世尊。如是世间怙主以具足无量无比威力戒等功德殊胜,以一切无益远离为首,以无余利乐成就专注,以无等精勤圆满,于含天人众,因极为饶益,于无量世界无量有情为最上恭敬处。
"世尊之语最胜"即最胜语词,因俱最胜功德说"最胜"。或所说为语词,义。故以"世尊"语词所说义为最胜义。"世尊之语最上"此中亦此理。"应恭敬"即具恭敬性因尊重功德相应,或极应作尊重为应恭敬,意为应恭敬。
"由功德殊胜'世尊'此为世尊之名"略说此义,欲广分别首先以义摄受方式显示名而说"名四种"等。其中"随事"即依事而知,依彼彼事而施设言说。如是"随相"以彼彼相言说。"随因"即从因而来。"偶起"即随欲而转,随欲而来随欲。以第一"等"摄取愚、少、老等,以第二摄取剃发、结髻等,以第三摄取多闻、说法、禅修等,以第四摄取损害、说教等。说"随因"义以差别方式成立故说"非大幻母"等。以"解脱究竟"此显此名于圣生时生刹那即生。若解脱究竟,何故不共余漏尽者?说"俱得一切智"。因诸佛阿罗汉果成就时与一切智等一切佛功德俱成就。故说"解脱究竟"。"实证施设"即以一切法作证为因施设。或"实证施设"即现证成就施设。因以何功德为因,彼于师为现证故如功德彼亦名为实证,非仅他人言说义。

143.Vadantīti mahātherassa garubhāvato bahuvacanenāha, saṅgītikārehi vā katamanuvādaṃ sandhāya. Issariyādibhedo bhago assa atthīti bhagī. Akāsi bhagganti rāgādipāpadhammaṃ bhaggaṃ akāsi, bhaggavāti attho. Bahūhi ñāyehīti kāyabhāvanādikehi anekehi bhāvanākkamehi. Subhāvitattanoti sammadeva bhāvitasabhāvassa. Paccatte cetaṃ sāmivacanaṃ.

Niddese vuttanayenāti etthāyaṃ niddesanayo –

‘‘Bhagavāti gāravādhivacanametaṃ. Apica bhaggarāgoti bhagavā, bhaggadosoti bhagavā, bhaggamohoti bhagavā, bhaggamānoti bhagavā, bhaggadiṭṭhīti bhagavā, bhaggataṇhoti bhagavā, bhaggakilesoti bhagavā, bhaji vibhaji pavibhaji dhammaratananti bhagavā, bhavānaṃ antakaroti bhagavā, bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapaññoti bhagavā, bhaji vā bhagavā araññavanapatthāni pantāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānīti bhagavā, bhāgī vā bhagavā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti bhagavā, bhāgī vā bhagavā attharasassa dhammarasassa vimuttirasassa adhisīlassa adhicittassa adhipaññāyāti bhagavā, bhāgī vā bhagavā catunnaṃ jhānānaṃ catunnaṃ appamaññānaṃ catunnaṃ arūpasamāpattīnanti bhagavā, bhāgī vā bhagavā aṭṭhannaṃ vimokkhānaṃ aṭṭhannaṃ abhibhāyatanānaṃ navannaṃ anupubbavihārasamāpattīnanti bhagavā, bhāgī vā bhagavā dasannaṃ saññābhāvanānaṃ dasannaṃ kasiṇasamāpattīnaṃ ānāpānassatisamādhissa asubhasamāpattiyāti bhagavā, bhāgī vā bhagavā catunnaṃ satipaṭṭhānānaṃ catunnaṃ sammappadhānānaṃ catunnaṃ iddhipādānaṃ pañcannaṃ indriyānaṃ pañcannaṃ balānaṃ sattannaṃ bojjhaṅgānaṃ ariyassa aṭṭhaṅgikassa maggassāti bhagavā, bhāgī vā bhagavā dasannaṃ tathāgatabalānaṃ catunnaṃ vesārajjānaṃ catunnaṃ paṭisambhidānaṃ channaṃ abhiññānaṃ channaṃ buddhadhammānanti bhagavā, bhagavāti netaṃ nāmaṃ…pe… sacchikā paññatti yadidaṃ bhagavā’’ti (mahāni. 83).

Ettha ca ‘‘gāravādhivacana’’ntiādīni yadipi gāthāyaṃ āgatapadānukkamena na niddiṭṭhāni, yathārahaṃ pana tesaṃ sabbesampi niddesabhāvena veditabbāni. Tattha gāravādhivacananti garūnaṃ garubhāvavācakaṃ vacanaṃ. Bhajīti bhāgaso kathesi. Tenāha ‘‘vibhajī’’ti. Dhammaratananti maggaphalādiariyadhammaratanaṃ. Puna bhajīti sevi. Bhāgīti bhāgadheyyavā. Puna bhāgīti bhajanasīlo. Attharasassāti atthasannissayassa rasassa. Vimuttāyatanasīse hi ṭhatvā dhammaṃ kathentassa, suṇantassa ca tadatthaṃ ārabbha uppajjanakapītisomanassaṃ attharaso. Dhammaṃ ārabbha dhammaraso. Yaṃ sandhāya vuttaṃ ‘‘labhati atthavedaṃ, labhati dhammaveda’’nti (a. ni. 6.10). Vimuttirasassāti vimuttibhūtassa, vimuttisannissayassa vā rasassa. Saññābhāvanānanti aniccasaññādīnaṃ dasannaṃ saññābhāvanānaṃ. Channaṃ buddhadhammānanti cha asādhāraṇañāṇāni sandhāya vuttaṃ. Tattha tattha ‘‘bhagavā’’ti saddasiddhi niruttinayena veditabbā.



我来帮您翻译这段巴利文：
143. "说"以大长老尊重性用复数说,或依结集者所作随说。"具祥"即具有自在等分的祥。"作破"即作破贪等恶法,意为具破。"以多理"即以身修等多种修习次第。"善修自"即正善修习自性。此为主格所有词。
"依义释所说方式"此中此义释方式：
"世尊为恭敬增上语。又破贪为世尊,破嗔为世尊,破痴为世尊,破慢为世尊,破见为世尊,破爱为世尊,破烦恼为世尊,分别详分别法宝为世尊,作诸有终为世尊,修身修戒修心修慧为世尊,或世尊亲近阿兰若林薮边远卧具,寂静无声,人迹罕至,隐密适合独处为世尊,或世尊分得衣钵卧具病缘医药资具为世尊,或世尊分得义味法味解脱味增上戒增上心增上慧为世尊,或世尊分得四禅四无量四无色定为世尊,或世尊分得八解脱八胜处九次第定为世尊,或世尊分得十想修习十遍处定入出息念定不净定为世尊,或世尊分得四念处四正勤四神足五根五力七觉支八支圣道为世尊,或世尊分得十如来力四无畏四无碍解六神通六佛法为世尊,世尊此名...乃至...实证施设即此世尊。"
此中虽"恭敬增上语"等不依偈中所来词次第释义,然应知彼等一切随宜为义释。其中"恭敬增上语"即尊重尊重性语词。"分别"即分分说。故说"详分别"。"法宝"即道果等圣法宝。又"亲近"即侍奉。"分得"即具分。又"分得"即亲近性。"义味"即依义味。立于解脱处说法、闻法者缘彼义生起喜悦为义味。缘法为法味。对此说"得义悦、得法悦"。"解脱味"即解脱性或依解脱味。"想修习"即无常想等十想修习。"六佛法"说依六不共智。于处处"世尊"语词成就应依语源方式了知。

144. Yadipi ‘‘bhāgyavā’’tiādīhi padehi vuccamāno attho ‘‘bhagī bhajī’’ti niddesagāthāya saṅgahito eva, tathāpi padasiddhi atthavibhāgaatthayojanādisahito saṃvaṇṇanānayo tato aññākāroti vuttaṃ ‘‘ayaṃ pana aparo nayo’’ti. Ādikanti ādi-saddena vaṇṇavikāro , vaṇṇalopo, dhātuatthena niyojanañcāti imaṃ tividhaṃ lakkhaṇaṃ saṅgaṇhāti. Saddanayenāti byākaraṇanayena. Pisodarādīnaṃ saddānaṃ ākatigaṇabhāvato vuttaṃ ‘‘pisodarādipakkhepalakkhaṇaṃ gahetvā’’ti. Pakkhipanameva lakkhaṇaṃ. Tappariyāpannatākaraṇaṃ hi pakkhipanaṃ. Pārappattanti paramukkaṃsagataṃ pāramibhāvappattaṃ. Bhāgyanti kusalaṃ. Tattha maggakusalaṃ lokuttarasukhanibbattakaṃ, itaraṃ lokiyasukhanibbattakaṃ, itarampi vā vivaṭṭūpanissayaṃ pariyāyato lokuttarasukhanibbattakaṃ siyā.

Lobhādayo ekakavasena gahitā. Tathā viparītamanasikāro vipallāsabhāvasāmaññena, ahirikādayo dukavasena. Lobhādayo ca puna ‘‘tividhākusalamūla’’nti tikavasena gahitā. Kāyaduccaritādi-taṇhāsaṃkilesādirāgamalādirāgavisamādikāmasaññādikāmavitakkāditaṇhāpapañcādayo tividhaduccaritādayo. Subhasaññādikā catubbidhavipariyesā. ‘‘Cīvarahetu vā bhikkhuno taṇhā uppajjamānā uppajjati, piṇḍapāta , senāsana, itibhavābhavahetu vā’’ti (a. ni. 4.9) evamāgatā cattāro taṇhuppādā. ‘‘Buddhe kaṅkhati, dhamme, saṅghe, sikkhāya, sabrahmacārīsu kupito hoti anattamano āhatacitto khīlajāto’’ti (dī. ni. 3.319; ma. ni. 1.185; a. ni. 5.205; 9.71; vibha. 941) evamāgatāni pañca cetokhīlāni. ‘‘Kāme avītarāgo hoti, kāye avītarāgo, rūpe avītarāgo, yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati, aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ caratī’’ti (dī. ni. 3.320; ma. ni. 1.186) āgatā pañca vinibandhā. Rūpābhinandanādayo pañcābhinandanā. Kodho, makkho, issā, sāṭheyyaṃ, pāpicchatā, sandiṭṭhiparāmāsoti imāni cha vivādamūlāni. Rūpataṇhādayo cha taṇhākāyā.

Kāmarāgapaṭighadiṭṭhivicikicchābhavarāgamānāvijjā sattānusayā. Micchādiṭṭhiādayo aṭṭha micchattā. ‘‘Taṇhaṃ paṭicca pariyesanā, pariyesanaṃ paṭicca lābho, lābhaṃ paṭicca vinicchayo, vinicchayaṃ paṭicca chandarāgo, chandarāgaṃ paṭicca ajjhosānaṃ, ajjhosānaṃ paṭicca pariggaho, pariggahaṃ paṭicca macchariyaṃ, macchariyaṃ paṭicca ārakkhā, ārakkhādhikaraṇaṃ daṇḍādānādayo’’ti (dī. ni. 2.103; 

我来帮您翻译这段巴利文：
144. 虽以"具福"等词所说义为"具、亲近"义释偈所摄,然词成就含义分别、义连结等注释方式与彼异相,故说"此又另一理"。"等"字以语音变化、语音省略、与词根义结合此三相摄取。"语词理"即文法理。因皮索达等词属形式收录类故说"取皮索达等补充相"。仅补充为相。因摄入彼类为补充。"至彼岸"即达最上、证波罗蜜。"福"即善。其中道善生出世乐,其他生世间乐,或其他为解脱近依方便生出世乐。
贪等以一法摄取。如是颠倒作意以颠倒性共相,无惭等以二法。贪等又以"三不善根"三法摄取。身恶行等、爱染污等、贪垢等、贪不平等、欲想等、欲寻等、爱戏论等为三恶行等。净想等为四颠倒。"为衣因比丘生爱而生,为钵、住处、如是有非有因"如是所说四爱生。"于佛疑、于法、于僧、于学、于同梵行者瞋不悦、心受害、生刚强"如是所说五心刚强。"于欲未离贪、于身未离贪、于色未离贪、食至腹满而住于卧乐、触乐、睡乐、为生某天众而修梵行"所说五系缚。色欢喜等为五欢喜。瞋、覆、嫉、诳、恶欲、见取为六争根。色爱等为六爱身。
欲贪、瞋恚、见、疑、有贪、慢、无明为七随眠。邪见等为八邪性。"缘爱有寻求,缘寻求有得,缘得有决定,缘决定有欲贪,缘欲贪有执著,缘执著有占有,缘占有有悭,缘悭有守护,缘守护因缘有执杖等";

3.359) ete nava taṇhāmūlakā. Cattāro sassatavādā, cattāro ekaccasassatavādā, cattāro antānantikā, cattāro amarāvikkhepikā, dve adhiccasamuppannikā, soḷasa saññīvādā, aṭṭha asaññīvādā, aṭṭha nevasaññīnāsaññīvādā , satta ucchedavādā, pañca paramadiṭṭhadhammanibbānavādāti etāni dvāsaṭṭhi diṭṭhigatāni. Ajjhattikassa upādāya ‘‘asmī’’ti hoti, ‘‘itthasmī’’ti, ‘‘evasmī’’ti, ‘‘aññathāsmī’’ti, ‘‘bhavissa’’nti, ‘‘itthaṃ bhavissa’’nti, ‘‘evaṃ bhavissa’’nti, ‘‘aññathā bhavissa’’nti, ‘‘asasmī’’ti, ‘‘sātasmī’’ti, ‘‘siya’’nti, ‘‘itthaṃ siya’’nti, ‘‘evaṃ siya’’nti, ‘‘aññathā siya’’nti, ‘‘apāhaṃ siya’’nti, ‘‘apāhaṃ itthaṃ siya’’nti, ‘‘apāhaṃ evaṃ siya’’nti, ‘‘apāhaṃ aññathā siya’’nti hotīti aṭṭhārasa, bāhirassupādāya ‘‘iminā asmī’’ti hoti, ‘‘iminā itthasmī’’ti, ‘‘iminā evasmī’’ti, ‘‘iminā aññathāsmī’’tiādikā (vibha. 975-976) vuttanayā aṭṭhārasāti chattiṃsa, atītā chattiṃsa, anāgatā chattiṃsa, paccuppannā chattiṃsāti aṭṭhasatataṇhāvicaritāni.

Pabheda-saddo paccekaṃ sambandhitabbo. Tatthāyaṃ yojanā – lobhappabhedā dosappabhedā yāva aṭṭhasatataṇhāvicaritappabhedāti. Sabbāni sattānaṃ darathapariḷāhakarāni kilesānaṃ anekāni satasahassāni abhañjīti yojanā. Ārammaṇādivibhāgato hi pavattiākāravibhāgato ca anantappabhedā kilesāti. Saṅkhepatoti ettha samucchedappahānavasena sabbaso appavattikaraṇena kilesamāraṃ, samudayappahānapariññāvasena khandhamāraṃ, sahāyavekallakaraṇavasena sabbathā appavattikaraṇena abhisaṅkhāramāraṃ, balavidhamanavisayātikkamanavasena devaputtamaccumārañca abhañji bhagge akāsi. Parissayānanti upaddavānaṃ. Sampati, āyatiñca sattānaṃ anatthāvahattā māraṇaṭṭhena vibādhanaṭṭhena kilesāva māroti kilesamāro. Vadhakaṭṭhena khandhāva māroti khandhamāro. Tathā hi vuttaṃ ‘‘vadhakaṃ rūpaṃ ‘vadhakaṃ rūpa’nti yathābhūtaṃ nappajānātī’’tiādi (saṃ. ni. 

我来帮您翻译这段巴利文：
这等九种以爱为根。四常见论、四一分常见论、四边无边论、四不死矫乱论、二无因生论、十六有想论、八无想论、八非想非非想论、七断灭论、五现法涅槃论,此等六十二见趣。
取内"我是"、"如是我是"、"如此我是"、"异我是"、"我将有"、"如是我将有"、"如此我将有"、"异我将有"、"我存在"、"我乐"、"应是"、"如是应是"、"如此应是"、"异应是"、"我应不有"、"我应如是不有"、"我应如此不有"、"我应异不有"为十八,取外"以此我是"、"以此如是我是"、"以此如此我是"、"以此异我是"等所说十八,为三十六,过去三十六,未来三十六,现在三十六为一百零八爱行。
"差别"字应各别结合。此中此连结 - 贪差别、嗔差别乃至一百零八爱行差别。破有情一切热恼作烦恼诸百千种为连结。因所缘等分别及转起相分别故烦恼无边差别。"略说"此中以断除断故遍作不转起故破烦恼魔,以集断遍知故破蕴魔,以作无助伴故遍作不转起故破行魔,以破力超越境故破天子死魔。"诸险"即诸难。以现在及未来能致有情无益故,以杀害义以逼恼义烦恼即魔为烦恼魔。以杀害义蕴即魔为蕴魔。如是说"杀害色不如实知'杀害色'"等。;

3.85). Jātijarādimahābyasananibbattanena abhisaṅkhārova māroti abhisaṅkhāramāro. Saṃkilesanimittaṃ hutvā guṇamāraṇaṭṭhena devaputtova māroti devaputtamāro. Sattānaṃ jīvitassa, jīvitaparikkhārānañca jānikaraṇena mahābādharūpattā maccu eva māroti maccumāro.

Satapuññalakkhaṇadharassāti anekasatapuññanibbattamahāpurisalakkhaṇavahato rūpakāyasampatti dīpitā hoti, itarāsaṃ phalasampadānaṃ mūlabhāvato, adhiṭṭhānabhāvato ca. Dhammakāyasampatti dīpitā hoti, pahānasampadāpubbakattā ñāṇasampadādīnaṃ. Bhāgyavatāya lokiyānaṃ bahumatabhāvo. Bhaggadosatāya parikkhakānaṃ bahumatabhāvoti yojanā. Evaṃ ito paresupi yathāsaṅkhyaṃ yojetabbaṃ. Puññavantaṃ hi gahaṭṭhā khattiyādayo abhigacchanti, pahīnadosaṃ pabbajitatāpasaparibbājakādayo ‘‘dosavinayāya dhammaṃ desetī’’ti. Abhigatānañca nesaṃ kāyacittadukkhāpanayane paṭibalabhāvo, āmisadānadhammadānehi upakārasabbhāvato. Rūpakāyaṃ tassa pasādacakkhunā, dhammakāyaṃ paññācakkhunā disvā dukkhadvayassa paṭippassambhanato upagatānañca tesaṃ āmisadānadhammadānehi upakāritā, ‘‘pubbe āmisadānadhammadānehi mayā ayaṃ lokaggabhāvo adhigato, tasmā tumhehipi evameva paṭipajjitabba’’nti evaṃ sammāpaṭipattiyaṃ niyojanena abhigatānaṃ lokiyalokuttarasukhehi saṃyojanasamatthatā ca dīpitā hoti.

Sakacitte issariyaṃ attano cittassa vasībhāvāpādanaṃ, yena paṭikkūlādīsu appaṭikkūlasaññitādivihārasiddhi, adhiṭṭhāniddhiādiko iddhividhopi cittissariyameva cittabhāvanāya vasībhāvappattiyā ijjhanato. Aṇimālaghimādikanti ādi-saddena mahimā patti pākammaṃ īsitā vasitā yatthakāmāvasāyitāti ime chapi saṅgahitā. Tattha kāyassa aṇubhāvakaraṇaṃ aṇimā. Lahubhāvo laghimā ākāse padasā gamanādinā. Mahattaṃ mahimā kāyassa mahantatāpādanaṃ. Iṭṭhadesappatti patti. Adhiṭṭhānādivasena icchitanipphādanaṃ pākammaṃ. Sayaṃvasitā issarabhāvo īsitā. Iddhividhe vasībhāvo vasitā. Ākāsena vā gacchato, aññaṃ vā kiñci karoto yattha katthaci vosānappatti yatthakāmāvasāyitā. ‘‘Kumārakarūpādidassana’’ntipi vadanti. Evamidaṃ aṭṭhavidhaṃ lokiyasammataṃ issariyaṃ. Taṃ pana bhagavato iddhividhantogadhaṃ, anaññasādhāraṇañcāti āha ‘‘sabbākāraparipūraṃ atthī’’ti.

Kesañci padesavutti, ayathābhūtaguṇasannissayattā aparisuddho ca yaso hoti, na evaṃ tathāgatassāti dassetuṃ ‘‘lokattayabyāpako’’tiādi vuttaṃ. Tattha idha adhigatasatthuguṇānaṃ āruppe uppannānaṃ ‘‘itipi so bhagavā’’tiādinā bhagavato guṇe anussarantānaṃ yaso pākaṭo hotīti āha ‘‘lokattayabyāpako’’ti. Yathābhuccaguṇādhigatattā eva ativiya parisuddho. Anavasesalakkhaṇānubyañjanādisampattiyā sabbākāraparipūrā. Sabbaṅgapaccaṅgasirī sabbesaṃ aṅgapaccaṅgānaṃ sobhā. ‘‘Tiṇṇo tāreyya’’ntiādinā yaṃ yaṃ etena lokanāthena icchitaṃ manovacīpaṇidhānavasena, patthitaṃ kāyapaṇidhānavasena. Tathevāti paṇidhānānurūpameva. Vīriyapāramibhāvappatto, ariyamaggapariyāpanno ca sammāvāyāmasaṅkhāto payatto.


我来帮您翻译这段巴利文：
以生老等大苦生故行即魔为行魔。以成染污因故以杀功德义天子即魔为天子魔。以令有情命及命资具损失故以大障碍性死即魔为死魔。
"具百福相"即持无数百福所生大士相,显示色身圆满,因为其他诸果圆满的根本及所依。显示法身圆满,因断圆满为智圆满等前行。具福故为世间人尊重。破嗔故为观察者尊重为连结。如是此后亦应如数连结。因具福故居士刹帝利等亲近,因断嗔故出家苦行外道等亲近说"为断嗔故说法"。于亲近彼等身心苦除能力,因有布施法施利益。以净眼见彼色身,以慧眼见法身,因息灭二苦故亲近彼等以布施法施利益,因"我昔以布施法施得此世间最上性,故汝等亦应如是行"如是令趣正行故显示能以世出世乐结合亲近者。
自心自在即令自心得自在,由此成就于违逆等起不违逆想等住,神变等神通亦为心自在因由心修习得自在而成就。"微小轻等"以等字摄取广大、至、成就、主宰、自在、随欲住此六。其中令身成微小为微小。轻性为轻性以足行空等。广大为广大令身成广大。达所欲处为至。以决意等令所欲成就为成就。自在性主宰性为主宰。神变自在为自在。行空或作其他随处成满为随欲住。亦说"见童子色等"。如是此八种为世间认可自在。然彼属世尊神变,不共他,故说"一切相圆满具足"。
某些局部转起,依非如实功德故不清净亦有名称,如来不如是,故说"遍三界"等。其中此得师功德生无色界者以"如是彼世尊"等随念世尊功德时名称明显故说"遍三界"。因得如实功德故极清净。因无余相好等圆满故一切相圆满。一切肢分光辉即一切肢分美好。以"已渡能令渡"等此世间怙主以意语发愿所欲,以身发愿所愿。"如是"即如发愿。精进波罗蜜已至,及属圣道正精进称为精勤。


Bhedehīti sabbattikadukapadasaṃhitehi pabhedehi. Paṭiccasamuppādādīhīti ādi-saddena na kevalaṃ vibhaṅgapāḷiyaṃ āgatā satipaṭṭhānādayova saṅgahitā, atha kho saṅgahādayo, samayavimuttādayo, ṭhapanādayo , tikapaṭṭhānādayo ca saṅgahitāti veditabbaṃ. Dukkhasaccassa pīḷanaṭṭho taṃsamaṅgino sattassa hiṃsanaṃ avipphārikatākaraṇaṃ. Saṅkhataṭṭho sameccasambhūyapaccayehi katabhāvo. Santāpaṭṭho dukkhadukkhatādīhi santappanaṃ paridahanaṃ. Vipariṇāmaṭṭho jarāya, maraṇena cāti dvidhā vipariṇāmetabbatā. Samudayassa āyūhanaṭṭho dukkhassa nibbattanavasena sampiṇḍanaṃ. Nidānaṭṭho ‘‘idaṃ taṃ dukkha’’nti nidadantassa viya samuṭṭhāpanaṃ. Saṃyogaṭṭho saṃsāradukkhena saṃyojanaṃ. Palibodhaṭṭho maggādhigamassa nivāraṇaṃ. Nirodhassa nissaraṇaṭṭho sabbūpadhīnaṃ paṭinissaggasabhāvattā tato vinissaṭatā, tannissaraṇanimittatā vā. Vivekaṭṭho sabbasaṅkhāravisaṃyuttatā. Asaṅkhataṭṭho kenacipi paccayena anabhisaṅkhatatā. Amataṭṭho niccasabhāvattā maraṇābhāvo, sattānaṃ maraṇābhāvahetutā vā. Maggassa niyyānaṭṭho vaṭṭadukkhato niggamanaṭṭho. Hetuattho nibbānassa sampāpakabhāvo. Dassanaṭṭho accantasukhumassa nibbānassa sacchikaraṇaṃ. Ādhipateyyaṭṭho catusaccadassane sampayuttānaṃ ādhipaccakaraṇaṃ, ārammaṇādhipatibhāvo vā visesato maggādhipativacanato. Satipi hi jhānādīnaṃ ārammaṇādhipatibhāve ‘‘jhānādhipatino dhammā’’ti evamādiṃ avatvā ‘‘maggādhipatino dhammā’’ icceva vuttaṃ, tasmā viññāyati ‘‘atthi maggassa ārammaṇādhipatibhāve viseso’’ti. Ete ca pīḷanādayo soḷasākārā nāma. Kasmā panettha aññesu rogagaṇṭhādiākāresu vijjamānesu eteva pariggayhantīti? Salakkhaṇato ca saccantaradassanato ca āvibhāvato. Svāyamattho parato saccakathāyameva āvi bhavissati.

Dibbavihāro kasiṇādiārammaṇāni rūpāvacarajjhānāni. Mettādijjhānāni brahmavihāro. Phalasamāpatti ariyavihāro. Kāmehi vivekaṭṭhakāyatāvasena ekībhāvo kāyaviveko. Paṭhamajjhānādinā nīvaraṇādīhi vivittacittatā cittaviveko. Upadhiviveko nibbānaṃ. Aññeti lokiyābhiññādike.

Kilesābhisaṅkhāravasena bhavesu paribbhamanaṃ, so ca taṇhāppadhānoti vuttaṃ ‘‘taṇhāsaṅkhātaṃ gamana’’nti. Vantanti ariyamaggamukhena uggiritaṃ puna apaccāvamanavasena chaḍḍitaṃ. Bhagavāti vuccati niruttinayenāti dassento āha ‘‘yathā…pe… mekhalā’’ti.

Aparo nayo – bhāgavāti bhagavā, bhatavāti bhagavā, bhāge vanīti bhagavā, bhage vanīti bhagavā, bhattavāti bhagavā, bhage vamīti bhagavā. Bhāge vamīti bhagavā.

Bhāgavā bhatavā bhāge, bhage ca vani bhattavā;

Bhage vami tathā bhāge, vamīti bhagavā jino.


我来帮您翻译这段巴利文：
"以差别"即以一切三法二法词合之差别。"缘起等"以等字应知不仅摄取念处等现于分别论文,而且摄取摄等、时解脱等、施设等、三法发趣等。苦谛压迫义为令具彼有情损害作不舒展。行作义为和合生起因所作性。热恼义为苦苦等热恼烧烤。变异义为以老、以死二种应变异性。集谛积集义为以生苦方式积聚。因缘义为如示"此是彼苦"而生起。系缚义为与轮回苦系缚。障碍义为遮碍道证。灭谛出离义因一切依舍性故从彼出离,或为彼出离因。远离义为与一切行不相应。无为义为不为任何因所造作。不死义因常性故无死,或为有情无死因。道谛出义为从轮回苦出义。因义为令达涅槃性。见义为现证极微细涅槃。增上义为于四谛见中对相应作增上,或特别由说道增上故为所缘增上。虽禅等有所缘增上性,不说"禅增上法"等而只说"道增上法",由此了知"道有所缘增上殊胜"。此等压迫等十六行相。何故此中有其他病结等行相而唯取此等?由自相及见其他谛及显现故。此义后于谛说中当显。
天住为遍处等所缘色界禅。慈等禅为梵住。果定为圣住。依离欲成独处性为身远离。由初禅等与盖等离心性为心远离。依离为涅槃。"其他"即世间神通等。
以烦恼行而轮回诸有,彼以爱为主故说"所谓爱行"。"吐"即由圣道门呕出以不复还方式舍弃。说"世尊"依语源理而显示说"如...乃至...腰带"。
另一理 - 具分为世尊,持为世尊,分胜为世尊,分最胜为世尊,有持为世尊,分吐为世尊。分吐为世尊。
具分、持、于分、
于分胜持者、
分吐如是于分、
吐故胜者世尊。


Tattha kathaṃ bhāgavāti bhagavā? Ye te sīlādayo dhammakkhandhā guṇakoṭṭhāsā, te anaññasādhāraṇā niratisayā tathāgatassa atthi upalabbhanti. Tathā hissa sīlaṃ samādhi paññā vimutti vimuttiñāṇadassanaṃ, hirī ottappaṃ, saddhā vīriyaṃ, sati sampajaññaṃ, sīlavisuddhi diṭṭhivisuddhi, samatho vipassanā, tīṇi kusalamūlāni, tīṇi sucaritāni, tayo sammāvitakkā, tisso anavajjasaññā, tisso dhātuyo, cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, cattāro ariyamaggā, cattāri ariyaphalāni, catasso paṭisambhidā, catuyoniparicchedakañāṇāni, cattāro ariyavaṃsā, cattāri vesārajjañāṇāni, pañca padhāniyaṅgāni, pañcaṅgiko sammāsamādhi, pañcañāṇiko sammāsamādhi, pañcindriyāni, pañca balāni, pañca nissāraṇīyā dhātuyo, pañca vimuttāyatanañāṇāni, pañca vimuttiparipācanīyā saññā, cha anussatiṭṭhānāni, cha gāravā, cha nissāraṇīyā dhātuyo, cha satatavihārā, cha anuttariyāni, cha nibbedhabhāgiyā saññā, cha abhiññā, cha asādhāraṇañāṇāni, satta aparihāniyā dhammā, satta ariyadhammā, satta ariyadhanāni, satta bojjhaṅgā, satta sappurisadhammā, satta nijjaravatthūni, satta saññā, sattadakkhiṇeyyapuggaladesanā, sattaviññāṇaṭṭhitidesanā, sattakhīṇāsavabaladesanā, aṭṭhapaññāpaṭilābhahetudesanā, aṭṭha sammattāni, aṭṭhalokadhammātikkamā, aṭṭha ārambhavatthūni, aṭṭhaakkhaṇadesanā, aṭṭha mahāpurisavitakkā, aṭṭhaabhibhāyatanadesanā, aṭṭha vimokkhā, nava yonisomanasikāramūlakā dhammā, nava pārisuddhipadhāniyaṅgāni, navasattāvāsadesanā, nava āghātapaṭivinayā, nava saññā, nava nānattā, nava anupubbavihārā, dasa nāthakāraṇā dhammā, dasa kasiṇāyatanāni, dasa kusalakammapathā, dasa sammattāni, dasa ariyavāsā, dasa asekkhadhammā, dasa tathāgatabalāni, ekādasa mettānisaṃsā, dvādasa dhammacakkākārā, terasa dhutaguṇā, cuddasa buddhañāṇāni, pañcadasa vimuttiparipācanīyā dhammā, soḷasavidhā ānāpānassati, soḷasa aparantapanīyā dhammā, aṭṭhārasa buddhadhammā, ekūnavīsati paccavekkhaṇañāṇāni, catucattālīsa ñāṇavatthūni , paññāsa udayabbayañāṇāni, paropaññāsa kusaladhammā, sattasattatiñāṇavatthūni, catuvīsatikoṭisatasahassasamāpattisañcārimahāvajirañāṇaṃ, anantanayasamantapaṭṭhānapavicayapaccavekkhaṇadesanāñāṇāni, tathā anantāsu lokadhātūsu anantānaṃ sattānaṃ āsayādivibhāvanañāṇāni cāti evamādayo anantāparimāṇabhedā anaññasādhāraṇā niratisayā guṇabhāgā guṇakoṭṭhāsā saṃvijjanti upalabbhanti. Tasmā yathāvuttavibhāgā guṇabhāgā assa atthīti bhāgavāti vattabbe ā-kārassa rassattaṃ katvā ‘‘bhagavā’’ti vutto. Evaṃ tāva bhāgavāti bhagavā.

Yasmā sīlādayo sabbe, guṇabhāgā asesato;

Vijjanti sugate tasmā, ‘‘bhagavā’’ti pavuccati.


我来帮您翻译这段巴利文：
其中云何"具分为世尊"?彼等戒等法蕴功德分,彼无他共、无上、如来具有获得。如是彼戒、定、慧、解脱、解脱知见、惭、愧、信、进、念、正知、戒清净、见清净、止、观、三善根、三善行、三正思惟、三无过想、三界、四念处、四正勤、四神足、四圣道、四圣果、四无碍解、四胎生边际智、四圣传统、四无畏智、五精进支、五支正定、五智正定、五根、五力、五出离界、五解脱处智、五解脱成熟想、六随念处、六恭敬、六出离界、六常住、六无上、六顺抉择想、六神通、六不共智、七不退法、七圣法、七圣财、七觉支、七善士法、七损害事、七想、七应供人说、七识住说、七漏尽力说、八慧得因说、八正性、八世法超越、八精进事、八非时说、八大人觉、八胜处说、八解脱、九如理作意根本法、九清净精进支、九有情居说、九嗔恨调伏、九想、九差别、九次第住、十依处法、十遍处、十善业道、十正性、十圣住、十无学法、十如来力、十一慈功德、十二法轮行相、十三头陀功德、十四佛智、十五解脱成熟法、十六入出息念、十六无恼法、十八佛法、十九省察智、四十四智事、五十生灭智、五十多善法、七十七智事、二十四俱胝百千定行大金刚智、无量理趣遍发趣简择省察说智,如是无量世界无量有情意乐等分别智等如是等无量无边差别无他共无上功德分功德聚存在获得。故如所说差别功德分彼有故说"具分"时作短音声说"世尊"。如是首先"具分为世尊"。
因戒等一切,
功德分无余;
存于善逝故,
故说为"世尊"。


Kathaṃ bhatavāti bhagavā? Ye te sabbalokahitāya ussukkamāpannehi manussattādike aṭṭha dhamme samodhānetvā sammāsambodhiyā katamahābhinīhārehi mahābodhisattehi paripūretabbā dānapāramī, sīlanekkhammapaññāvīriyakhantisaccaadhiṭṭhānamettāupekkhāpāramīti dasa pāramiyo, dasa upapāramiyo, dasa paramatthapāramiyoti samatiṃsa pāramiyo, dānādīni cattāri saṅgahavatthūni, saccādīni cattāri adhiṭṭhānāni, attapariccāgo, nayana, dhana, rajja, puttadārapariccāgoti pañca mahāpariccāgā, pubbayogo, pubbacariyā, dhammakkhānaṃ, ñātatthacariyā, lokatthacariyā, buddhatthacariyāti evamādayo, saṅkhepato vā sabbe puññasambhārañāṇasambhārabuddhakārakadhammā, te mahābhinīhārato paṭṭhāya kappānaṃ satasahassādhikāni cattāri asaṅkhyeyāni yathā hānabhāgiyā, saṃkilesabhāgiyā, ṭhitibhāgiyā vā na honti, atha kho uttaruttari visesabhāgiyāva honti, evaṃ sakkaccaṃ nirantaraṃ anavasesato bhatā sambhatā assa atthīti bhatavāti vattabbe ‘‘bhagavā’’ti vutto niruttinayena ta-kārassa ga-kāraṃ katvā. Atha vā bhatavāti teyeva yathāvutte buddhakārakadhamme vuttanayena bhari sambhari, paripūresīti attho. Evampi bhatavāti bhagavā.

Sammāsambodhiyā sabbe, dānapāramiādike;

Sambhāre bhatavā nātho, tasmāpi bhagavā mato.

Kathaṃ bhāge vanīti bhagavā? Ye te catuvīsatikoṭisatasahassasaṅkhā devasikaṃ vaḷañjanakasamāpattibhāgā, te anavasesato lokahitatthaṃ, attano ca diṭṭhadhammasukhavihāratthaṃ niccakappaṃ niccakappaṃ vani bhaji sevi bahulamakāsīti bhāge vanīti bhagavā. Atha vā abhiññeyyadhammesu, kusalādīsu, khandhādīsu ca ye te pariññeyyādivasena saṅkhepato vā catubbidhā abhisamayabhāgā, vitthārato pana ‘‘cakkhuṃ pariññeyyaṃ…pe… jarāmaraṇaṃ pariññeyya’’ntiādinā anekapariññeyyabhāgā, ‘‘cakkhussa samudayo pahātabbo…pe… jarāmaraṇassa samudayo pahātabbo’’tiādinā pahātabbabhāgā, ‘‘cakkhussa nirodho…pe… jarāmaraṇassa nirodho sacchikātabbo’’tiādinā (paṭi. ma. 

我来帮您翻译这段巴利文：
云何"持为世尊"？彼等为一切世间利益而精进,集人性等八法而作正等正觉大誓愿诸大菩萨应圆满布施波罗蜜、戒、出离、慧、精进、忍、实、决意、慈、舍波罗蜜等十波罗蜜,十近波罗蜜,十最上波罗蜜为三十波罗蜜,布施等四摄事,谛等四决意,舍自身、眼、财、国、子妻舍等五大舍,前行、前行事、说法、亲属利行、世间利行、佛利行等,或略说一切福资粮智资粮佛所作法,彼从大誓愿以来四阿僧祗劫加十万劫如不成衰分、染污分、住分,而唯成胜上分,如是恭敬无间无余持、具持彼有故说"持"时以语源理作"世尊"变 ta 音为 ga 音。或"持"即如所说佛所作法如说方式持、具持,意为圆满。如是亦"持为世尊"。
为正等正觉,
一切布施等,
资粮持怙主,
故亦名世尊。
云何"分胜为世尊"？彼等二十四俱胝百千数每日所用定分,彼无余为世间利益及自见法乐住常时常时胜、亲近、修习、多作故"分胜为世尊"。或于应知法、善等、蕴等中彼等遍知等略说四种现观分,广说则"眼应遍知...乃至...老死应遍知"等无数遍知分,"眼之集应断...乃至...老死之集应断"等应断分,"眼之灭...乃至...老死之灭应证"等。

1.21) sacchikātabbabhāgā, ‘‘cakkhussa nirodhagāminī paṭipadā’’tiādinā, ‘‘cattāro satipaṭṭhānā’’tiādinā ca anekabhedā bhāvetabbabhāgā ca dhammā, te sabbe vani bhaji yathārahaṃ gocarabhāvanāsevanānaṃ vasena sevi. Evampi bhāge vanīti bhagavā. Atha vā ye ime sīlādayo dhammakkhandhā sāvakehi sādhāraṇā guṇakoṭṭhāsā guṇabhāgā, ‘‘kinti nu kho te veneyyasantānesu patiṭṭhapeyya’’nti mahākaruṇāya vani abhipatthayi, sā cassa abhipatthanā yathādhippetaphalāvahā ahosi. Evampi bhāge vanīti bhagavā.

Yasmā ñeyyasamāpatti-guṇabhāge tathāgato;

Bhaji patthayi sattānaṃ, hitāya bhagavā tato.

Kathaṃ bhage vanīti bhagavā? Samāsato tāva katapuññehi payogasampannehi yathāvibhavaṃ bhajīyantīti bhagā, lokiyalokuttarasampattiyo. Tattha lokiye tāva tathāgato sambodhito pubbe bodhisattabhūto paramukkaṃsagate vani bhaji sevi, yattha patiṭṭhāya niravasesato buddhakārakadhamme samannānento buddhadhamme paripācesi. Buddhabhūto pana te niravajjasukhūpasaṃhite anaññasādhāraṇe lokuttarepi vani bhaji sevi. Vitthārato pana padesarajjaissariyacakkavattisampattidevarajjasampattiādivasena, jhānavimokkhasamādhisamāpattiñāṇadassanamaggabhāvanāphalasacchikiriyādiuttarimanussadhammavasena ca anekavihite anaññasādhāraṇe bhage vani bhaji sevi. Evampi bhage vanīti bhagavā.

Yā tā sampattiyo loke, yā ca lokuttarā puthū;

Sabbā tā bhaji sambuddho, tasmāpi bhagavā mato.

Kathaṃ bhattavāti bhagavā? Bhattā daḷhabhattikā assa bahū atthīti bhattavā. Tathāgato hi mahākaruṇāsabbaññutaññāṇādiaparimitanirupamappabhāvaguṇavisesasamaṅgi bhāvato sabbasattuttamo sabbānatthaparihārapubbaṅgamāya niravasesahitasukhavidhānatapparāya niratisayāya payogasampattiyā sadevamanussāya pajāya accantupakāritāya dvattiṃsamahāpurisalakkhaṇaasītianubyañjanabyāmappabhādianaññasādhāraṇaguṇavisesapaṭimaṇḍitarūpakāyatāya yathābhuccaguṇādhigatena ‘‘itipi so bhagavā’’tiādinayappavattena lokattayabyāpināsuvipulena, suvisuddhena ca thutighosena samannāgatattā, ukkaṃsapāramippattāsu appicchatāsantuṭṭhiādīsu supatiṭṭhitabhāvato, dasabalacatuvesārajjādiniratisayaguṇavisesasamaṅgibhāvato ca ‘‘rūpappamāṇo rūpappasanno, ghosappamāṇo ghosappasanno, lūkhappamāṇo lūkhappasanno, dhammappamāṇo dhammappasanno’’ti evaṃ catuppamāṇike lokasannivāse sabbathāpi pasādāvahabhāvena samantapāsādikattā aparimāṇānaṃ sattānaṃ sadevamanussānaṃ ādarabahumānagāravāyatanatāya paramapemasambhattiṭṭhānaṃ. Ye tassa ovāde patiṭṭhitā aveccappasādena samannāgatā honti, kenaci asaṃhāriyā tesaṃ sambhatti samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vāti. Tathā hi te attano jīvitapariccāgepi tattha pasādaṃ na pariccajanti, tassa vā āṇaṃ daḷhabhattibhāvato. Tenevāha –

‘‘Yo ve kataññū katavedi dhīro,

Kalyāṇamitto daḷhabhatti ca hotī’’ti. (jā. 2.

我来帮您翻译这段巴利文：
应证分,"眼之灭道"等,"四念处"等无数种应修分等法,彼一切胜、亲近依所行境修习亲近等而修习。如是亦"分胜为世尊"。或此等戒等法蕴与声闻共功德聚功德分,"云何令彼等住于所化相续"以大悲胜、希求,彼希求如所欲得果。如是亦"分胜为世尊"。
因如来于所知、
定、功德分中胜、
为有情利益、
希求故名世尊。
云何"分最胜为世尊"?略说先作福具足加行如财分为胜,世间出世间成就。其中世间如来菩萨时于达最上胜、亲近,住彼而具足一切佛所作法而成熟佛法。成佛后于无过乐相应无他共出世间亦胜、亲近。广说则依地方王权自在、转轮王成就、天王成就等,及禅、解脱、定、等至、智见、道修、果证等上人法诸无他共胜而胜、亲近。如是亦"分最胜为世尊"。
如世间诸成就,
及广出世间成就,
正觉皆胜彼,
故亦名世尊。
云何"有持为世尊"?彼有众多坚固信持故有持。如来具大悲、一切智智等无量无比殊胜功德故为一切有情最上,以无余除一切无益为先作无余利乐精勤无上加行成就故,为人天众永作利益故,具三十二大士相八十随好一寻光等无他共功德特相庄严色身故,以如实得功德转起"如是彼世尊"等遍三界广大清净赞叹声俱故,住于达最上波罗蜜少欲知足等故,具十力四无畏等无上功德特殊故,于"色量色净信、声量声净信、粗量粗净信、法量法净信"如是四量世间聚为一切生净故遍可爱乐故,为无量人天众恭敬尊重尊崇处故为最胜爱坚固处。彼等住于其教以不动信俱不为任何沙门、婆罗门、天、魔、梵所坏坚固。如是彼等舍自命亦不舍彼信,或因对彼教坚固信故。故说：
"彼知恩报恩智者,
善友而成坚固信"。;

17.78);

‘‘Seyyathāpi , bhikkhave, mahāsamuddo ṭhitadhammo velaṃ nātivattati, evameva kho, bhikkhave, yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ, taṃ mama sāvakā jīvitahetupi nātikkamantī’’ti (udā. 45; cūḷava. 385) ca.

Evaṃ bhattavāti bhagavā niruttinayena ekassa ta-kārassa lopaṃ katvā itarassa ga-kāraṃ katvā.

Guṇātisayayuttassa , yasmā lokahitesino;

Sambhattā bahavo satthu, bhagavā tena vuccati.

Kathaṃ bhage vamīti bhagavā? Yasmā tathāgato bodhisattabhūtopi purimāsu jātīsu pāramiyo pūrento bhagasaṅkhātaṃ siriṃ, issariyaṃ, yasañca vami uggiri kheḷapiṇḍaṃ viya anapekkho chaḍḍayi. Tathā hissa somanassakumārakāle (jā. 1.15.211 ādayo) hatthipālakumārakāle (jā. 1.15.337 ādayo) ayogharapaṇḍitakāle (jā. 1.15.363 ādayo) mūgapakkhapaṇḍitakāle (jā. 2.22.1 ādayo) cūḷasutasomakāleti (jā. 2.17.195 ādayo) evamādīsu nekkhammapāramipūraṇavasena devarajjasadisāya rajjasiriyā pariccattaattabhāvānaṃ parimāṇaṃ natthi. Carimattabhāvepi hatthagataṃ cakkavattisiriṃ devalokādhipaccasadisaṃ catudīpissariyaṃ, cakkavattisampattisannissayaṃ sattaratanasamujjalaṃ yasañca tiṇāyapi amaññamāno nirapekkho pahāya abhinikkhamitvā sammāsambodhiṃ abhisambuddho, tasmā ime siriādike bhage vamīti bhagavā. Atha vā bhāni nāma nakkhattāni, tehi samaṃ gacchanti pavattantīti bhagā, sineruyugandharauttarakuruhimavantādibhājanalokavisesasannissayā sobhā kappaṭṭhiyabhāvato. Tepi bhagavā vami tannivāsasattāvāsasamatikkamanato tappaṭibaddhachandarāgappahānena pajahīti. Evampi bhage vamīti bhagavā.

Cakkavattisiriṃ yasmā, yasaṃ issariyaṃ sukhaṃ;

Pahāsi lokacittañca, sugato bhagavā tato.

Kathaṃ bhāge vamīti bhagavā? Bhāgā nāma sabhāvadhammakoṭṭhāsā, te khandhāyatanadhātādivasena, tatthāpi rūpavedanādivasena, atītādivasena ca anekavidhā, te ca bhagavā ‘‘sabbaṃ papañcaṃ, sabbaṃ yogaṃ, sabbaṃ ganthaṃ, sabbaṃ saṃyojanaṃ samucchinditvā amataṃ dhātuṃ samadhigacchanto vami uggiri anapekkho chaḍḍayi na paccāvami. Tathā hesa sabbatthakameva pathaviṃ āpaṃ tejaṃ vāyaṃ, cakkhuṃ sotaṃ ghānaṃ jivhaṃ kāyaṃ manaṃ, rūpe sadde gandhe rase phoṭṭhabbe dhamme, cakkhuviññāṇaṃ…pe… manoviññāṇaṃ, cakkhusamphassaṃ…pe… manosamphassaṃ, cakkhusamphassajaṃ vedanaṃ…pe… manosamphassajaṃ vedanaṃ, cakkhusamphassajaṃ saññaṃ…pe… manosamphassajaṃ saññaṃ, cakkhusamphassajaṃ cetanaṃ…pe… manosamphassajaṃ cetanaṃ, rūpataṇhaṃ …pe… dhammataṇhaṃ, rūpavitakkaṃ…pe… dhammavitakkaṃ, rūpavicāraṃ…pe… dhammavicāra’’ntiādinā anupadadhammavibhāgavasenapi sabbeva dhammakoṭṭhāse anavasesato vami uggiri anapekkhapariccāgena chaḍḍayi. Vuttaṃ hetaṃ –

‘‘Yaṃ taṃ, ānanda, cattaṃ vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ, taṃ tathāgato puna paccāvamissatīti netaṃ ṭhānaṃ vijjatī’’ti (dī. ni. 2.183).

Evampi bhāge vamīti bhagavā. Atha vā bhāge vamīti sabbepi kusalākusale sāvajjānavajje hīnapaṇīte kaṇhasukkasappaṭibhāge dhamme ariyamaggañāṇamukhena vami uggiri anapekkho pariccaji pajahi, paresañca tathattāya dhammaṃ desesi. Vuttampi cetaṃ –

‘‘Dhammāpi vo, bhikkhave, pahātabbā, pageva adhammā (ma. ni. 

我来帮您翻译这段巴利文：
"诸比丘,如大海恒法不超越岸,如是诸比丘,我为声闻所制学处,我声闻虽为命缘亦不超越。"
如是"有持为世尊"依语源理略一 ta 音变另一为 ga 音。
具殊胜功德,
以求世间利,
众多敬信师,
故说为世尊。
云何"分吐为世尊"?因如来菩萨时亦于前生圆满诸波罗蜜时,吐名为胜之吉祥、自在、名称,如吐痰块无顾恋舍弃。如是彼于须摩那童子时、象护童子时、铁屋贤者时、哑默贤者时、小善生时等如是等无量次因圆满出离波罗蜜舍如天王般王吉祥之身。最后身亦对已得如天界主权四洲自在之转轮王吉祥,依转轮王成就七宝庄严之名称不作草想无顾恋舍已出家证正等正觉,故吐此等吉祥等分为世尊。或星宿名为星,与彼等同行转起为分,依须弥、持双、北俱卢、雪山等器世间特殊住立故为光辉住劫。彼等世尊亦吐因超越彼住有情住以断彼系着爱染故舍。如是亦"分吐为世尊"。
因舍转轮吉祥、
名称自在乐、
及世间心故、
善逝为世尊。
云何"于分吐为世尊"?分名自性法聚,彼等依蕴处界等,其中亦依色受等,过去等而种种,彼等世尊"断一切戏论、一切轭、一切结、一切系缚得甘露界时吐、呕出、无顾恋舍弃不再取。如是彼于地水火风,眼耳鼻舌身意,色声香味触法,眼识...乃至...意识,眼触...乃至...意触,眼触生受...乃至...意触生受,眼触生想...乃至...意触生想,眼触生思...乃至...意触生思,色爱...乃至...法爱,色寻...乃至...法寻,色伺...乃至...法伺"如是依逐一法分别亦无余吐、呕出以无顾恋舍弃一切法聚。故说此：
"阿难,已舍已吐已脱已断已离,如来将再取之,此事不可能。"
如是亦"于分吐为世尊"。或"于分吐"即以圣道智门吐、呕出、无顾恋舍弃、断一切善不善、有过无过、劣胜、黑白相对诸法,亦为他如是说法。亦说此：
"诸比丘,法尚应断,何况非法。"

1.240). Kullūpamaṃ vo, bhikkhave, dhammaṃ desessāmi nittharaṇatthāya, no gahaṇatthāyā’’tiādi (ma. ni. 1.240).

Evampi bhāge vamīti bhagavā.

Khandhāyatanadhātādi-dhammabhedā mahesinā;

Kaṇhā sukkā yato vantā, tatopi bhagavā mato.

Tena vuttaṃ –

‘‘Bhāgavā bhatavā bhāge, bhage ca vani bhattavā;

Bhage vami tathā bhāge, vamīti bhagavā jino’’ti.

Ettha ca yasmā saṅkhepato attahitasampattiparahitapaṭipattivasena duvidhā buddhaguṇā, tāsu attahitasampatti pahānasampadāñāṇasampadābhedato duvidhā, ānubhāvasampadādīnaṃ tadavinābhāvena tadantogadhattā. Parahitapaṭipatti payogāsayabhedato duvidhā. Tattha payogato lābhasakkārādinirapekkhacittassa sabbadukkhaniyyānikadhammūpadeso, āsayato paṭiviruddhesupi niccaṃ hitesitā, ñāṇaparipākakālāgamanādiparahitapaṭipatti ca, āmisapaṭiggahaṇādināpi atthacariyā parahitapaṭipatti hotiyeva. Tasmā tesaṃ vibhāvanavasena pāḷiyaṃ ‘‘araha’’ntiādīnaṃ padānaṃ gahaṇaṃ veditabbaṃ.

Tattha ‘‘araha’’nti iminā padena pahānasampadāvasena bhagavato attahitasampatti vibhāvitā. ‘‘Sammāsambuddho, lokavidū’’ti ca imehi padehi ñāṇasampadāvasena. Nanu ca ‘‘lokavidū’’ti imināpi sammāsambuddhatā vibhāvīyatīti? Saccaṃ vibhāvīyati, atthi pana viseso, ‘‘sammāsambuddho’’ti iminā sabbaññutaññāṇānubhāvo vibhāvito, ‘‘lokavidū’’ti pana iminā āsayānusayañāṇādīnampi ānubhāvo vibhāvitoti. ‘‘Vijjācaraṇasampanno’’ti iminā sabbāpi bhagavato attahitasampatti vibhāvitā. ‘‘Sugato’’ti pana iminā samudāgamato paṭṭhāya bhagavato attahitasampatti, parahitapaṭipatti ca vibhāvitā. ‘‘Anuttaro purisadammasārathi satthā devamanussāna’’nti imehi padehi bhagavato parahitapaṭipatti vibhāvitā. ‘‘Buddho’’ti iminā bhagavato attahitasampatti, parahitapaṭipatti ca vibhāvitā. Evañca katvā ‘‘sammāsambuddho’’ti vatvā ‘‘buddho’’ti vacanaṃ samatthitaṃ hoti. Tenevāha ‘‘attanāpi bujjhi aññepi satte bodhesī’’tiādi. ‘‘Bhagavā’’ti ca imināpi samudāgamato paṭṭhāya bhagavato sabbā attahitasampatti, parahitapaṭipatti ca vibhāvitā.

Aparo nayo – hetuphalasattūpakāravasena saṅkhepato tividhā buddhaguṇā. Tattha ‘‘arahaṃ sammāsambuddho vijjācaraṇasampanno lokavidū’’ti imehi padehi phalasampattivasena buddhaguṇā vibhāvitā. ‘‘Anuttaro purisadammasārathi satthā devamanussāna’’nti imehi sattūpakāravasena buddhaguṇā pakāsitā. ‘‘Buddho’’ti iminā phalavasena, sattūpakāravasena ca buddhaguṇā vibhāvitā. ‘‘Sugato bhagavā’’ti pana imehi padehi hetuphalasattūpakāravasena buddhaguṇā vibhāvitāti veditabbaṃ.



我来帮您翻译这段巴利文：
"诸比丘,我为渡越义非执取义说筏喻法"等。
如是亦"于分吐为世尊"。
蕴处界等法差别,
由大仙吐黑白故,
由此亦名为世尊。
故说：
"具分、持、于分、
于分胜有持、
分吐如是于分、
吐故胜者世尊。"
此中因略说依自利圆满、利他行两种佛功德,其中自利圆满以断圆满、智圆满差别为二,威力圆满等因不离彼故摄入彼中。利他行以加行、意乐差别为二。其中依加行对利养恭敬等无顾虑心说令出一切苦之法,依意乐于怨敌亦常求利益,及等待智成熟时等利他行,以受资具等亦为利他行。故应知取经文"应供"等词以显示彼等。
其中以"应供"此词依断圆满显示世尊自利圆满。以"正等正觉、世间解"此等词依智圆满。然"世间解"此亦显示正等觉性?诚然显示,然有差别,以"正等正觉"显示一切智智威力,以"世间解"显示意乐随眠智等威力。以"明行足"此显示世尊一切自利圆满。以"善逝"此显示世尊从积集起自利圆满及利他行。以"无上士调御丈夫天人师"此等词显示世尊利他行。以"佛"此显示世尊自利圆满及利他行。如是作已说"正等正觉"后说"佛"成有意义。故说"自觉亦令他有情觉"等。以"世尊"此亦显示世尊从积集起一切自利圆满及利他行。
另一理 - 略说依因果利益有情三种佛功德。其中以"应供、正等正觉、明行足、世间解"此等词依果圆满显示佛功德。以"无上士调御丈夫天人师"此等显示依利益有情佛功德。以"佛"此显示依果及利益有情佛功德。应知以"善逝、世尊"此等词显示依因果利益有情佛功德。

145.Tassāti buddhānussatikammaṭṭhānikassa yogino. Evanti ‘‘tatrāyaṃ nayo’’tiādinā vuttappakārena. Tasmiṃ samayeti buddhaguṇānussaraṇasamaye. Rāgapariyuṭṭhitanti rāgena pariyuṭṭhitaṃ, pariyuṭṭhānappattehi rāgehi sahitaṃ cittaṃ araññamiva corehi tena pariyuṭṭhitanti vuttaṃ, tassa pariyuṭṭhānaṭṭhānabhāvato, pariyuṭṭhitarāganti attho. Yaṃ vā rāgassa pariyuṭṭhānaṃ, taṃ taṃsahite citte upacaritanti daṭṭhabbaṃ. Etasmiṃ pakkhe rāgenāti rāgena hetunāti attho. Ujugatamevāti pageva kāyavaṅkādīnaṃ apanītattā, cittassa ca anujubhāvakarānaṃ māyādīnaṃ abhāvato, rāgādipariyuṭṭhānābhāvena vā onatiunnativirahato ujubhāvameva kataṃ. Atha vā ujugatamevāti kammaṭṭhānassa vīthiṃ otiṇṇatāya līnuddhaccavigamanato majjhimasamathanimittapaṭipattiyā ujubhāvameva gataṃ. Tathāgataṃ ārabbhāti tathāgataguṇe ārammaṇaṃ katvā.

Iccassāti iti assa. ‘‘So bhagavā itipi araha’’ntiādinā pubbe vuttappakārena buddhaguṇe anuvitakkayatoti sambandho. Evanti ‘‘neva tasmiṃ samaye’’tiādinā vuttanayena. Buddhaguṇapoṇāti buddhaguṇaninnā. ‘‘Vitakkavicārā pavattantī’’ti etena buddhaguṇasaṅkhātaṃ kammaṭṭhānaṃ vitakkāhataṃ, vitakkapariyāhataṃ, punappunaṃ anumajjanañca karotīti dasseti. Pīti uppajjatīti bhāvanāvasena upacārajjhānanipphādikā balavatī pīti uppajjati. Pītimanassa vuttappakārapītisahitacittassa. Kāyacittadarathāti kāyacittapassaddhīnaṃ paṭipakkhabhūtā sukhumāvatthā uddhaccasahagatā kilesā. Paṭippassambhantīti sannisīdanti. Anukkamena ekakkhaṇeti yadā buddhaguṇārammaṇā bhāvanā uparūpari visesaṃ āvahantī pavattati, tadā nīvaraṇāni vikkhambhitāneva honti, kilesā sannisinnāva honti, suvisadāni saddhādīni indriyāni honti, bhāvanāya paguṇatāya vitakkavicārā sātisayaṃ paṭukiccāva honti, balavatī pīti uppajjati, pītipadaṭṭhānā passaddhi savisesā jāyati, passaddhakāyassa samādhipadaṭṭhānaṃ sukhaṃ thirataraṃ hutvā pavattati, sukhena anubrūhitaṃ cittaṃ kammaṭṭhāne sammadeva samādhiyati. Evaṃ anukkamena pubbabhāge vitakkādayo uparūpari paṭupaṭutarabhāvena pavattitvā bhāvanāya majjhimasamathapaṭipattiyā indriyānañca ekarasabhāvena paṭutamāni hutvā ekakkhaṇe jhānaṅgāni uppajjanti. Yaṃ sandhāya vuttaṃ bhagavatā –

‘‘Yasmiṃ , mahānāma, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti…pe… sukhino cittaṃ samādhiyatī’’ti (a. ni. 

我来帮您翻译这段巴利文：
"彼"即修习佛随念业处之瑜伽行者。"如是"即以"此中此理"等所说方式。"其时"即随念佛功德时。"贪遍住"即被贪遍住,与达遍住之贪俱心如森林被盗贼遍住,因彼为遍住处故,意为遍住贪。或贪之遍住,应见彼与彼俱心修习。在此分中"以贪"意为以贪为因。"唯成正直"即因先已除身曲等,及心不正直作者幻等之无,或因无贪等遍住故离曲昂成唯正直。或"唯成正直"即因业处入路故离沉掉以中正止相行成唯正直。"缘如来"即作如来功德为所缘。
"如是彼"即如是彼。以"彼世尊如是应供"等前说方式寻思佛功德为相系。"如是"即以"其时非"等所说理。"倾向佛功德"即趣向佛功德。以"寻伺转起"此显示名为佛功德业处被寻所击,被寻所环击,及作数数思虑。"喜生起"即依修习生近行禅强喜生起。"喜意者"即具所说喜之心。"身心热恼"即身心轻安对治极微细伴随掉举烦恼。"止息"即平静。"渐次一刹那"即当缘佛功德修习转上上殊胜转起时,盖已遮蔽,烦恼已止息,信等根极明净,因修习纯熟寻伺作用更殊胜,强喜生起,以喜为足处轻安殊胜生起,轻安身以定为足处乐更坚固转起,以乐长养心于业处正等持。如是渐次前分寻等转上上锐利后以修习中正止行及根一味性成极锐利于一刹那生禅支。缘此世尊说：
"大名,圣弟子随念如来时,其时心非贪遍住...乃至...乐者心定。";

6.10).

Kasmā panettha jhānaṃ appanāpattaṃ na hotīti āha ‘‘buddhaguṇānaṃ pana gambhīratāyā’’tiādi. Gambhīre hi ārammaṇe gambhīre udake patitanāvā viya samathabhāvanā patiṭṭhaṃ na labhati, ‘‘gambhīratāyā’’ti ca iminā sabhāvadhammatāpi saṅgahitā. Sabhāvadhammo hi gambhīro na paññatti. Nanu ca tajjāpaññattivasena sabhāvadhammo gayhatīti? Saccaṃ gayhati pubbabhāge, bhāvanāya pana vaḍḍhamānāya paññattiṃ samatikkamitvā sabhāveyeva cittaṃ tiṭṭhati. Nanu ca sabhāvadhammepi katthaci appanā samijjhati dutiyāruppajjhānādīti? Saccaṃ samijjhati, tañca kho ekappakāre ārammaṇe, idaṃ pana nānappakāranti dassento ‘‘nānappakāraguṇānussaraṇādhimuttatāyā’’ti āha. Evampi yathā nānappakāresu kesādikoṭṭhāsesu manasikāraṃ pavattentassa ekasmiṃyeva koṭṭhāse appanāvasena bhāvanā avatiṭṭhati, evamidha kasmā na hotīti? Visamoyaṃ upaññāso. Tattha hi satipi koṭṭhāsabahubhāve ekappakāreneva bhāvanā vattati paṭikkūlākārasseva gahaṇato, idha pana nānappakārena guṇānaṃ nānappakārattā, na ayamekasmiṃyeva guṇe ṭhātuṃ sakkoti bhāvanābalena paccakkhato buddhaguṇesu upaṭṭhahantesu saddhāya balavabhāvato. Teneva hi ‘‘adhimuttatāyā’’ti vuttaṃ. Yadi upacārappattaṃ jhānaṃ hoti, kathaṃ buddhānussatīti vuttanti āha ‘‘tadeta’’ntiādi.

Sagāravo hoti sappatisso, satthu guṇasarīrassa paccakkhato upaṭṭhahanato. Tatoyeva saddhāvepullaṃ aveccappasādasadisaṃ saddhāmahattaṃ. Buddhaguṇānaṃ anussaraṇavasena bhāvanāya pavattattā sativepullaṃ. Tesaṃ paramagambhīratāya, nānappakāratāya ca paññāvepullaṃ. Tesaṃ uḷārapuññakkhettatāya puññavepullañca adhigacchati. Pītipāmojjabahulo hoti pītisambojjhaṅgaṭṭhānīyattā buddhānussatiyā. Bhayabheravasaho buddhaguṇārammaṇāya satiyā bhayabheravābhibhavanato. Tenāha bhagavā ‘‘anussaretha sambuddhaṃ, bhayaṃ tumhāka no siyā’’ti (saṃ. ni. 1.249 thokaṃ visadisaṃ). Dukkhādhivāsanasamattho buddhānussatiyā sarīradukkhassa padumapalāse udakassa viya vinivaṭṭanato . Saṃvāsasaññanti sahavāsasaññaṃ. Buddhabhūmiyaṃ cittaṃ namati buddhaguṇānaṃ mahantabhāvassa paccakkhato upaṭṭhānato. Buddhānussatibhāvanāya sabbadā buddhaguṇānaṃ citte viparivattanato vuttaṃ ‘‘sammukhā satthāraṃ passato viyā’’ti. Uttari appaṭivijjhantoti imāya bhāvanāya upari taṃ adhiṭṭhānaṃ katvā saccāni appaṭivijjhanto. Sugatiparāyaṇoti sugatisamparāyo.

Appamādanti appamajjanaṃ sakkaccaṃ anuyogaṃ. Kayirāthāti kareyya. Sumedhasoti sundarapañño . Evaṃ mahānubhāvāyāti vuttappakārena nīvaraṇavikkhambhanādisamatthena satthari sagāravabhāvādihetubhūtena mahatā sāmatthiyena samannāgatāya.

2. Dhammānussatikathāvaṇṇanā



我来帮您翻译这段巴利文：
为何此中禅不达安止？说"因佛功德甚深"等。因于甚深所缘如船落于深水般止修习不得住立,"因甚深"此亦摄自性法。自性法甚深非概念。然依彼相概念取自性法?诚取于前分,但修习增时超越概念心住于自性。然于自性法某处成就安止如第二无色禅等?诚成就,然于一类所缘,此则种种,故说"因随念种种功德胜解"。如是虽然于种种发毛等部分转起作意者住立于一部分安止修习,为何此中不如是?此为不同比喻。彼中虽部分众多唯一类转修习因取可厌相,此中则种种因功德种种,此不能住于一功德因修习力现前佛功德故信力强。故说"因胜解"。若得近行禅,如何说为佛随念?说"此"等。
有恭敬有恭顺因师功德身现前故。因彼得信广大如不动信之信大。因依随念佛功德转修习故得念广大。因彼等极甚深及种种故得慧广大。因彼等殊胜福田故得福广大。多喜悦因佛随念为喜觉支处。能忍怖畏因缘佛功德念胜怖畏故。故世尊说:"随念正觉者,汝等无怖畏。"能忍苦因佛随念如莲叶滚水般转身苦。"共住想"即共住想。心倾佛地因佛功德大现前故。因佛随念修习常转佛功德于心故说"如对师前"。"不通达上"即依此修习上以彼为立足处不通达诸谛。"善趣趣"即善趣所趣。
"不放逸"即不放逸恭敬努力。"应作"即应作。"善慧"即善慧。"如是大威力"即具如所说能遮盖等及为于师有恭敬等因之大威力。
2. 法随念论释;

146.Dhammānussatinti ettha padattho, sabhāvattho ca ādito vuttoyevāti taṃ anāmasitvā bhāvanāvidhānameva dassetuṃ ‘‘dhammānussatiṃ bhāvetukāmenāpī’’tiādi āraddhaṃ. Kasmā panettha buddhānussatiyaṃ viya ‘‘aveccappasādasamannāgatenā’’ti na vuttaṃ. Nanu etā paṭipāṭiyā cha anussatiyo ariyasāvakānaṃ vasena desanaṃ āruḷhāti? Saccametaṃ, evaṃ santepi ‘‘parisuddhasīlādiguṇānaṃ puthujjanānampi ijjhantī’’ti dassanatthaṃ ‘‘aveccappasādasamannāgatenā’’ti idha na vuttaṃ, ariyasāvakānaṃ pana sukhena ijjhantīti. Tathāpi pāḷiyaṃ āgatattā ca buddhānussatiniddese vuttanti daṭṭhabbaṃ, ayañca vicāro parato āgamissateva.

147.Pariyattidhammopīti pi-saddena lokuttaradhammaṃ sampiṇḍeti. Itaresūti sandiṭṭhikādipadesu. Lokuttaradhammovāti avadhāraṇaṃ nippariyāyena sandiṭṭhikādiatthaṃ sandhāya vuttaṃ, pariyāyato panete pariyattidhammepi sambhavanteva. Tathā hi pariyattidhammo bahussutena āgatāgamena paramena satinepakkena samannāgatena paññavatā ādikalyāṇatādivisesato sayaṃ daṭṭhabboti sandiṭṭhiko. Ācariyapayirupāsanāya vinā na labbhāti ce? Lokuttaradhammepi samāne kalyāṇamittasannissayeneva sijjhanato, tathā satthusandassanepi. ‘‘Sandiṭṭhiyā jayatī’’ti ayaṃ panattho titthiyanimmaddane nippariyāyatova labbhati , kilesajaye pariyāyato paramparāhetubhāvato. ‘‘Sandiṭṭhaṃ arahatī’’ti ayampi attho labbhateva, sabbaso saṃkilesadhammānaṃ pahānaṃ, vodānadhammānaṃ paribrūhanañca uddissa pavattattā. Ayañca attho ‘‘ye kho tvaṃ, gotami, dhamme jāneyyāsi, ime dhammā sarāgāya saṃvattanti no virāgāya, saññogāya saṃvattanti no visaññogāya, saupādānāya saṃvattanti no anupādānāya. Ekaṃsena, gotami, dhāreyyāsi ‘neso dhammo, neso vinayo, netaṃ satthusāsana’’’nti (cūḷava. 406; a. ni. 8.53), ‘‘dhammāpi vo, bhikkhave, pahātabbā, pageva adhammā’’ti (ma. ni. 1.240) ca evamādīhi suttapadehi vibhāvetabbo. Akālikādhigamupāyatāya akāliko. Vijjamānatāparisuddhatāhi ehipassavidhiṃ arahatīti ehipassiko. Tato eva vaṭṭadukkhanittharaṇatthikehi attano citte upanayanaṃ, cittassa vā tattha upanayanaṃ arahatīti opaneyyiko. Vimuttāyatanasīse ṭhatvā paricayena sammadeva atthavedaṃ, dhammavedañca labhantehi paccattaṃ veditabbo viññūhīti. Evaṃ sandiṭṭhikādipadesu pariyattidhammampi pakkhipitvā manasikāro yujjateva.

Sāti gāthā. Samantabhadrakattāti sabbabhāgehi sundarattā. Dhammassāti sāsanadhammassa. Kiñcāpi avayavavinimutto samudāyo nāma paramatthato koci natthi, yesu pana avayavesu samudāyarūpena avekkhitesu ‘‘gāthā’’ti samaññā, taṃ tato bhinnaṃ viya katvā saṃsāmivohāraṃ āropetvā dassento ‘‘paṭhamena pādena ādikalyāṇā’’tiādimāha. ‘‘Ekānusandhika’’nti idaṃ nātibahuvibhāgaṃ yathānusandhinā ekānusandhikaṃ sandhāya vuttaṃ, itarassa pana teneva desetabbadhammavibhāgena ādimajjhapariyosānabhāgā labbhantīti. Nidānenāti kāladesadesakaparisādiapadisanalakkhaṇena nidānaganthena. Nigamanenāti ‘‘idamavocā’’tiādikena (saṃ. ni. 1.249), ‘‘iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti (a. ni. 

我来帮您翻译这段巴利文：
"法随念"此中词义、自性义已从初说故不触及彼唯为显示修习方法而始"欲修习法随念者亦"等。为何此中不如佛随念说"具不动信者"?然此等六随念依序就圣弟子而说入教?诚然如是,虽如是为显示"清净戒等功德亦成就凡夫"故此中不说"具不动信者",然圣弟子易成就。虽然因经中来故及佛随念释中说应见,此思察后亦当来。
"教法亦"以"亦"字摄出世法。"于其余"即于现见等句。"或出世法"此限定就无譬喻现见等义说,然依譬喻于教法亦有。如是教法为多闻已得阿含具最上念慧有慧者依初善等殊胜应自见故现见。若无亲近师不得?于出世法亦同依善友成就故,如是依见师亦。"以现见而胜"此义于摧伏外道唯依无譬喻得,于烦恼胜依譬喻因次第因故。"应现见"此义亦得,因为断一切染法、增长净法而转起故。此义应以"瞿昙弥,汝当知法,此等法趣贪不趣离贪,趣结不趣离结,趣取不趣离取。瞿昙弥,当一向持'此非法,此非律,此非师教'"、"诸比丘,法尚应断,何况非法"等经句显示。因无时得道故无时。因存在清净应请来见法故请来见。因此应为欲渡轮回苦者引向自心,或引心于彼故引导。依解脱处最上以亲近正得义喜法喜应由智者自知故。如是于现见等句置教法亦修习相应。
"彼"即偈。"遍善作"即一切分善故。"法"即教法。虽然离支分无名为总体胜义,然于观为总体形之支分中有"偈"之名,显示如从彼分别置普通言说而说"以初句初善"等。"一随顺"此就不太多分别依随顺一随顺说,另者则由彼所说法分别得始中终分。"因缘"即说时处众等相因缘文。"结语"即"彼说此"等、"如是所说,缘此而说"等;;

10.27) vā yathāvuttatthanigamanena.

Ayaṃ kathā visesato suttapiṭakasaṃvaṇṇanāti katvā suttapiṭakavasena dhammassa ādikalyāṇādikaṃ dassetvā idāni suttapiṭakavinayapiṭakānaṃ vasena taṃ dassetuṃ ‘‘sanidānasauppattikattā’’tiādi vuttaṃ. Tattha sanidānasauppattikattāti yathāvuttanidānena sanidānatāya, saaṭṭhuppattikatāya ca. Veneyyānaṃ anurūpatoti sikkhāpadapaññattiyā, dhammadesanāya ca taṃtaṃsikkhāpadabhāvena paññāpiyamānassa veneyyajjhāsayānurūpaṃ pavattiyamānassa anurūpato. Atthassāti desiyamānassa ca sīlādiatthassa. ‘‘Taṃ kissa hetu (saṃ. ni. 1.249)? Seyyathāpi, bhikkhave’’tiādinā (saṃ. ni. 3.95) tattha tattha hetūpamāgahaṇena hetudāharaṇayuttato.

Evaṃ suttavinayavasena pariyattidhammassa ādimajjhapariyosānakalyāṇataṃ dassetvā idāni tīṇi piṭakāni ekajjhaṃ gahetvā taṃ dassetuṃ ‘‘sakalopī’’tiādi vuttaṃ. Tattha sāsanadhammoti –

‘‘Sabbapāpassa akaraṇaṃ, kusalassa upasampadā;

Sacittapariyodapanaṃ, etaṃ buddhāna sāsana’’nti. (dha. pa. 183; dī. ni. 2.90) –

Evaṃ vuttassa satthusāsanassa pakāsako pariyattidhammo. Sīlena ādikalyāṇo sīlamūlakattā sāsanassa. Samathādīhi majjhekalyāṇo tesaṃ sāsanasampattiyā vemajjhabhāvato. Nibbānena pariyosānakalyāṇo tadadhigamato uttarikaraṇīyābhāvato. Sāsane sammāpaṭipatti nāma paññāya hoti, tassā ca sīlaṃ, samādhi ca mūlanti āha ‘‘sīlasamādhīhi ādikalyāṇo’’ti. Paññā pana anubodhapaṭivedhavasena duvidhāti tadubhayampi gaṇhanto ‘‘vipassanāmaggehi majjhekalyāṇo’’ti āha. Tassa nipphatti phalaṃ, kiccaṃ nibbānasacchikiriyā, tato paraṃ kattabbaṃ natthīti dassento āha ‘‘phalanibbānehi pariyosānakalyāṇo’’ti. Phalaggahaṇena vā saupādisesanibbānamāha, itarena itaraṃ, tadubhayañca sāsanasampattiyā osānanti āha ‘‘phalanibbānehi pariyosānakalyāṇo’’ti.

Buddhassa subodhitā sammāsambuddhatā, tāya ādikalyāṇo tappabhavattā. Sabbaso saṃkilesappahānaṃ vodānaṃ, pāripūrī ca dhammasudhammatā, tāya majjhekalyāṇo taṃsarīrattā. Satthārā yathānusiṭṭhaṃ tathā paṭipatti saṅghasuppaṭipatti, tāya pariyosānakalyāṇo, tāya sāsanassa loke suppatiṭṭhitabhāvato. Tanti sāsanadhammaṃ. Tathattāyāti yathattāya bhagavatā dhammo desito, tathattāya tathabhāvāya. So pana abhisambodhi paccekabodhi sāvakabodhīti tividho , ito aññathā nibbānādhigamassa abhāvato. Tattha sabbaguṇehi aggabhāvato, itarabodhidvayamūlatāya ca paṭhamāya bodhiyā ādikalyāṇatā, guṇehi vemajjhabhāvato dutiyāya majjhekalyāṇatā, tadubhayāvaratāya, tadosānatāya ca sāsanadhammassa tatiyāya pariyosānakalyāṇatā vuttā.

Esoti sāsanadhammo. Nīvaraṇavikkhambhanatoti vimuttāyatanasīse ṭhatvā saddhammaṃ suṇantassa nīvaraṇānaṃ vikkhambhanasambhavato. Vuttaṃ hetaṃ –

‘‘Yathā yathāvuso, bhikkhuno satthā vā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī , tathā tathā so tattha labhati atthavedaṃ labhati dhammaveda’’nti (a. ni. 5.26).

‘‘Yasmiṃ, bhikkhave, samaye ariyasāvako ohitasoto dhammaṃ suṇāti, pañcassa nīvaraṇāni tasmiṃ samaye pahīnāni hontī’’ti (saṃ. ni. 

我来帮您翻译这段巴利文：
等如所说义结语。
此论特就经藏释故取经藏显示法之初善等,今为依经藏律藏显示彼故说"因有因缘因起"等。其中"因有因缘因起"即由如所说因缘故有因缘,及有起因。"随顺所化者"即依所制学处及法说学处性制定随顺所化意乐而转之随顺故。"义"即所说戒等义。以"此何因?诸比丘,犹如"等于彼彼取因譬喻具因譬喻故。
如是依经律显示教法初中后善已,今为总摄三藏显示彼故说"一切"等。其中"教法"即：
"诸恶莫作,
诸善奉行,
自净其意,
是诸佛教。"
如是所说师教之显示教法。以戒初善因教以戒为根。以止等中善因彼等为教成就之中分。以涅槃后善因证得彼无上应作。于教之正行以慧,而彼以戒定为根故说"以戒定初善"。慧以随觉通达为二故取彼二说"以观道中善"。彼之成就为果,作用证涅槃,此后无所作故说"以果涅槃后善"。或以果取有余依涅槃,以另一取另一,彼二为教成就之终故说"以果涅槃后善"。
佛之善觉为正等觉,以彼初善因源于彼。一切染断净圆满为法善法性,以彼中善因为彼体。如师所教如是行为僧善行,以彼后善因彼于世善住立教故。"彼"即教法。"如性"即世尊说法如是性为如是性。彼则为无上觉、独觉、声闻觉三种,无从此外证涅槃故。其中以一切功德最上,为余二觉根故说第一觉初善,以功德中分故说第二觉中善,以劣于彼二,为彼终故说第三觉教法后善。
"此"即教法。"遮盖"即住解脱处最上闻正法者遮盖生故。故说此：
"友,随比丘之师或其他尊重同梵行者说法,如是彼于此得义喜得法喜。"
"诸比丘,圣弟子专注闻法时,彼五盖于其时已断。";;

5.219) –

Ca ādi. Samathavipassanāsukhāvahanatoti samathasukhassa ca vipassanāsukhassa ca sampādanato. Vuttampi cetaṃ –

‘‘So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukha’’ntiādi (dī. ni. 1.279; ma. ni. 2.138).

Tathā –

‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;

Labhatī pītipāmojjaṃ, amataṃ taṃ vijānataṃ;

Amānusī ratī hoti, sammā dhammaṃ vipassato’’ti ca. (dha. pa. 374, 373);

Tathāpaṭipannoti yathā samathavipassanāsukhaṃ āvahati, yathā vā satthārā anusiṭṭhaṃ, tathā paṭipanno sāsanadhammo. Tādibhāvāvahanatoti chaḷaṅgupekkhāvasena iṭṭhādīsu tādibhāvassa lokadhammehi anupalepassa āvahanato. Esa bhagavā vuttanayena tividhakalyāṇaṃ dhammaṃ desento yaṃ sāsanabrahmacariyaṃ, maggabrahmacariyañca pakāseti, taṃ yathānurūpaṃ atthasampattiyā sātthaṃ, byañjanasampattiyā sabyañjananti yojanā.

Tattha avisesena tisso sikkhā, sakalo ca tantidhammo sāsanabrahmacariyaṃ. Yaṃ sandhāya vuttaṃ ‘‘katamesānaṃ kho, bhante, buddhānaṃ bhagavantānaṃ brahmacariyaṃ naciraṭṭhitikaṃ ahosī’’tiādi (pārā. 18). Sabbasikkhānaṃ maṇḍabhūtasikkhattayasaṅgahito ariyamaggo maggabrahmacariyaṃ. Yaṃ sandhāya vuttaṃ ‘‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīya’’nti (mahāva. 23; saṃ. ni. 5.186). Yathānurūpanti yathārahaṃ. Sikkhattayasaṅgahaṃ hi sāsanabrahmacariyaṃ atthasampattiyā sātthaṃ. Maggabrahmacariye vattabbameva natthi. Atthasampattiyāti sampannatthatāya. Sampattiattho hi idha saha-saddo. Itaraṃ pana yathāvuttenatthena sātthaṃ, sabyañjanañca. Ye panettha ‘‘vacanasabhāvaṃ sātthaṃ, atthasabhāvaṃ sabyañjana’’nti vibhajitvā vadanti, taṃ na sundaraṃ, tathā vibhattassa pariyattidhammassa abhāvato. Saddatthā hi abhinnarūpā viya hutvā viniyogaṃ gacchanti. Tathā hi nesaṃ lokiyāmissībhāvaṃ paṭijānanti. Satipi vā bhede ‘‘sabyañjana’’nti ettha yadi tulyayogo adhippeto ‘‘saputto āgato’’tiādīsu viya, evaṃ sati ‘‘atthapaṭisaraṇā, bhikkhave, hotha, mā byañjanapaṭisaraṇā’’ti atthappadhānavādo bādhito siyā, atha vijjamānatāmattaṃ ‘‘salomako sapakkhako’’tiādīsu viya byañjanasampatti aggahitā siyā. Tasmā aṭṭhakathāyaṃ vuttanayeneva attho gahetabbo.

Sātthaṃ sabyañjananti ettha nettinayenāpi atthaṃ dassetuṃ ‘‘saṅkāsana…pe… sabyañjana’’nti vuttaṃ. Tattha yadipi nettiyaṃ byañjanamukhena byañjanatthaggahaṇaṃ hotīti ‘‘akkharaṃ pada’’ntiādinā (netti. 4 dvādasapada) byañjanapadāni paṭhamaṃ uddiṭṭhāni, idha pana pāḷiyaṃ ‘‘sātthaṃ sabyañjana’’nti āgatattā atthapadāniyeva paṭhamaṃ dassetuṃ ‘‘saṅkāsanapakāsanā’’tiādi vuttaṃ. Tattha saṅkhepato kāsanaṃ dīpanaṃ saṅkāsanaṃ ‘‘maññamāno bhikkhu baddho mārassa, amaññamāno mutto’’tiādīsu (saṃ. ni. 3.64) viya. Tattakena hi tena bhikkhunā paṭividdhaṃ. Tenāha ‘‘aññātaṃ bhagavā’’tiādi. Paṭhamaṃ kāsanaṃ pakāsanaṃ. Ādikammasmiṃ hi ayaṃ pasaddo ‘‘paññapeti paṭṭhapetī’’tiādīsu (saṃ. ni. 

我来帮您翻译这段巴利文：
等。"生止观乐"即成就止乐及观乐故。此亦说：
"彼离欲离不善法有寻有伺生喜乐"等。
如是：
"随观蕴生灭，
得喜悦欲乐，
知彼为甘露，
正观法之乐，
非人所有乐。"
"如是行"即如生止观乐,或如师所教如是行教法。"生如如性"即依六支舍于可意等生如如性不染世法故。此世尊依所说方式说三善法时所显示教梵行及道梵行,彼随宜以义成就有义,以文成就有文为结合。
其中总说三学及一切圣典为教梵行。依此说"大德,何等诸佛世尊梵行不久住"等。摄一切学精要三学之圣道为道梵行。依此说"生已尽,梵行已立,所作已办"。"随宜"即随应。摄三学之教梵行以义成就故有义。于道梵行更无可说。"义成就"即具足义性。因此中"有"字为成就义。另一则以如所说义有义及有文。有说"语性为有义,义性为有文"分别者不善,因无如是分别之教法。因声义如无分形而入应用。如是彼等许世间杂。或虽有别,于"有文"此若欲同配如"有子来"等,如是则"诸比丘,以义为归,勿以文为归"义为主说应被障,若为有性义如"有毛有翼"等则不取文成就。故应如义疏所说方式取义。
于"有义有文"此中亦为依导论方式显示义故说"显释...乃至...有文"。其中虽于导论以文门取文义故先列"字句"等文词,然此因经中来"有义有文"故为先显义词而说"显释"等。其中略说显示为"显"如"思惟比丘系缚于魔,不思惟解脱"等。因唯如此彼比丘通达故说"已知世尊"等。先显示为"释"。因于初业此"遍"字如"施设建立"等。

2.20) viya. Tikkhindriyāpekkhaṃ cetaṃ padadvayaṃ uddesabhāvato. Tikkhindriyo hi saṅkhepato paṭhamañca vuttamatthaṃ paṭipajjati . Saṃkhittassa vitthāravacanaṃ, sakiṃ vuttassa puna vacanañca vivaraṇavibhajanāni. Yathā ‘‘kusalā dhammā’’ti saṅkhepato sakiṃyeva ca vuttassa atthassa ‘‘katame dhammā kusalā? Yasmiṃ samaye kāmāvacaraṃ kusalaṃ citta’’ntiādinā (dha. sa. 1) vitthārato vivaraṇavasena, vibhajanavasena ca puna vacanaṃ. Majjhimindriyāpekkhametaṃ padadvayaṃ niddesabhāvato. Vivaṭassa vitthāratarābhidhānaṃ, vibhattassa ca pakārehi ñāpanaṃ veneyyānaṃ cittaparitosanaṃ uttānīkaraṇapaññāpanāni. Yathā ‘‘phasso hotī’’tiādinā (dha. sa. 2) vivaṭavibhattassa atthassa ‘‘katamo tasmiṃ samaye phasso? Yo tasmiṃ samaye phasso phusanā samphusanā’’tiādinā (dha. sa. 2) uttānīkiriyā, paññāpanā ca. Mudindriyāpekkhametaṃ padadvayaṃ paṭiniddesabhāvato. ‘‘Paññāpanapaṭṭhapanavivaraṇavibhajanauttānīkaraṇapakāsanaatthapadasamāyogato’’tipi pāṭho.

Kathaṃ panāyaṃ pāṭhavikappo jātoti? Vuccate – nettipāḷiyaṃ āgatanayena purimapāṭho. Tattha hi –

‘‘Saṅkāsanā pakāsanā,

Vivaraṇā vibhajanuttānīkammapaññatti;

Etehi chahi padehi,

Attho kammañca niddiṭṭha’’nti. (netti. 4 dvādasapada) –

Desanāhārayojanāya ca etassevatthassa ‘‘saṅkāsanā pakāsanā’’tiādinā āgataṃ. Pacchimo pana ‘‘paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti ‘passathā’ti cāhā’’ti (saṃ. ni. 

我来帮您翻译这段巴利文：
如。此两词对利根而言为总说性。因利根简略及最初说义即能修行。略说之详说,一说之再说为开显分别。如"诸善法"略说及一次说义以"何等法为善?欲界善心生起时"等详说依开显及分别而再说。此两词对中根而言为别说性。已开显之更详说,已分别之以诸方式使知,令所化心满足为明显施设。如以"有触"等已开显分别义以"此时何触?此时有触触作触合"等作明显及施设。此两词对钝根而言为再别说性。亦读作"由施设建立开显分别明显显示义词相应"。
然此读法差别如何生?说 - 依导论经来方式为前读法。因彼：
"显与释,
开分明与施,
此等六词,
义业已说。"
于教导行结合此义已以"显释"等来。后者则依"施设建立开显分别明显说'汝等见'"。

2.20) sutte āgatanayena byañjanamattakato. Evañca nesaṃ dvinnaṃ pāṭhānaṃ viseso, na atthato. Tathā hi saṅkhepato ‘‘paṭhamaṃ ñāpanaṃ paññāpanaṃ, paṭhamameva ṭhapanaṃ paṭṭhapana’’nti imāni padāni saṅkāsanapakāsanapadehi atthato avisiṭṭhāni. Yañca purimapāṭhe chaṭṭhaṃ padaṃ ‘‘pakārato ñāpana’’nti paññāpanaṃ vuttaṃ, taṃ dutiyapāṭhe pakāsanapadena ‘‘nibbisesaṃ pakārato kāsana’’nti katvā. Yasmā ñāpanakāsanāni atthāvabhāsanasabhāvatāya abhinnāni, sabbesañca veneyyānaṃ cittassa tosanaṃ, buddhiyā ca nisānaṃ yāthāvato vatthusabhāvāvabhāsane jāyatīti. Evaṃ atthapadarūpattā pariyattiatthassa yathāvuttachaatthapadasamāyogato sātthaṃ sāsanaṃ.

Akkharapadabyañjanākāraniruttiniddesasampattiyāti ettha uccāraṇavelāyaṃ apariyosite pade vaṇṇo akkharaṃ. ‘‘Ekakkharaṃ padaṃ akkhara’’nti eke ‘‘ā evaṃ kira ta’’ntiādīsu ā-kārādayo viya. ‘‘Visuddhakaraṇānaṃ manasā desanāvācāya akkharaṇato akkhara’’nti aññe. Vibhattiyantaṃ atthañāpanato padaṃ. Saṅkhepato vuttaṃ padābhihitaṃ atthaṃ byañjetīti byañjanaṃ, vākyaṃ. ‘‘Kiriyāpadaṃ abyayakārakavisesanayuttaṃ vākya’’nti hi vadanti. Pakārato vākyavibhāgo ākāro. Ākārābhihitaṃ nibbacanaṃ nirutti. Nibbacanavitthāro nissesupadesato niddeso. Etesaṃ akkharādīnaṃ byañjanapadānaṃ sampattiyā sampannatāya sabyañjanaṃ.

Tatrāyamassa atthapadasamāyogo, byañjanasampatti ca – akkharehi saṅkāseti, padehi pakāseti, byañjanehi vivarati, ākārehi vibhajati, niruttīhi uttānīkaroti, niddesehi paññapeti, tathā akkharehi ugghāṭetvā padehi vineti ugghaṭitaññuṃ, byañjanehi vipañcetvā ākārehi vineti vipañcitaññuṃ, niruttīhi netvā niddesehi vineti neyyaṃ. Evañcāyaṃ dhammo ugghaṭiyamāno ugghaṭitaññuṃ vineti, vipañciyamāno vipañcitaññuṃ, niyyamāno neyyaṃ. Tattha ugghaṭanā ādi, vipañcanā majjhe, nayanamante. Evaṃ tīsu kālesu tidhā desito dosattayavidhamano guṇattayāvaho tividhaveneyyavinayanoti. Evampi tividhakalyāṇoyaṃ dhammo atthabyañjanapāripūriyā ‘‘sāttho sabyañjano’’ti veditabbo ‘‘paripuṇṇo, parisuddho’’ti ca.

Atthagambhīratātiādīsu attho nāma tantiattho. Dhammo tanti. Paṭivedho tantiyā, tantiatthassa ca yathābhūtāvabodho. Desanā manasā vavatthāpitāya tantiyā desanā. Te panete atthādayo yasmā sasādīhi viya mahāsamuddo mandabuddhīhi dukkhogāhā, alabbhaneyyapatiṭṭhā ca, tasmā gambhīrā. Atha vā attho nāma hetuphalaṃ. Dhammo hetu. Desanā paññatti, yathādhammaṃ dhammābhilāpo, anulomapaṭilomasaṅkhepavitthārādivasena vā kathanaṃ. Paṭivedho abhisamayo, atthānurūpaṃ dhammesu, dhammānurūpaṃ atthesu, paññattipathānurūpaṃ paññattīsu avabodho, tesaṃ tesaṃ vā dhammānaṃ paṭivijjhitabbo salakkhaṇasaṅkhāto aviparītasabhāvo. Tepi cete atthādayo yasmā anupacitakusalasambhārehi duppaññehi sasādīhi viya mahāsamuddo dukkhogāhā, alabbhaneyyapatiṭṭhā ca, tasmā gambhīrā. Tesu paṭivedhassāpi atthasannissitattā vuttaṃ ‘‘atthagambhīratāpaṭivedhagambhīratāhi sāttha’’nti atthaguṇadīpanato. Tāsaṃ dhammadesanānaṃ byañjanasannissitattā vuttaṃ ‘‘dhammagambhīratādesanāgambhīratāhi sabyañjana’’nti tāsaṃ byañjanasampattidīpanato.


我来帮您翻译这段巴利文：
经来方式唯文故。如是此二读法差别,非义。如是略说"初使知为施设,最初建立为建立"此等词义与显释词无异。前读第六词说"以种种方式使知"为施设,于第二读以显示词"无差别以种种方式显示"作。因使知显示以显现义性故无别,一切所化令心满足及令慧锐利生于如实显现事物自性故。如是因义词性教义由如所说六义词相应故有义教。
"以字词文相说释圆满"此中发音时未毕句之音为字。一说"一字句为字"如"啊如是他"等之啊等。他说"因清净作意说法语音字故为字"。以语尾显义故为词。略说句所显义被显故为文,即句。说"动词与不变词作者特相相应为句"。以种种方式句分别为相。相所显说明为说。说明广释为尽理释。由此等字等文词圆满故有文。
其中此为义词相应及文圆满 - 以字显,以词释,以文开,以相分,以说明显,以释施设,如是以字开导以词教导利根,以文演说以相教导演说解者,以说明引导以释教导所导。如是此法被开导教导利根,被演说教导演说解者,被引导教导所导。其中开导为初,演说为中,引导为后。如是于三时三种说断三过生三德教化三种所化。如是亦应知此三善法以义文圆满故"有义有文"且"圆满清净"。
于"义甚深"等中义名圣典义。法为圣典。通达为通达圣典及圣典义如实觉悟。说为以意决定圣典之说。此等义等因如野兔等难入大海,难得立足故甚深。或义名因果。法为因。说为施设,如法说法,或依随顺返顺略广等方式说。通达为现观,于法如义,于义如法,于施设道如施设之觉悟,或彼彼法应通达之自相性为不颠倒自性。此等义等因未积集善资粮愚慧者如野兔等难入大海,难得立足故甚深。于彼因通达依义故说"以义甚深通达甚深故有义"因显义德故。彼等法说依文故说"以法甚深说甚深故有文"因显彼等文圆满故。


Atthesu pabhedagataṃ ñāṇaṃ atthapaṭisambhidā. Atthadhammaniruttipaṭisambhidāsu pabhedagataṃ ñāṇaṃ paṭibhānapaṭisambhidāti imissāpi paṭisambhidāya atthavisayattā āha ‘‘atthapaṭibhānapaṭisambhidāvisayato sāttha’’nti, atthasampattiyā asati tadabhāvato. Dhammoti tanti . Niruttīti tantipadānaṃ niddhāretvā vacanaṃ. Tattha pabhedagatāni ñāṇāni dhammaniruttipaṭisambhidāti āha ‘‘dhammaniruttipaṭisambhidāvisayato sabyañjananti, asati byañjanasampattiyā tadabhāvato. Parikkhakajanappasādakanti ettha iti-saddo hetuattho. Yasmā parikkhakajanānaṃ kiṃkusalagavesīnaṃ pasādāvahaṃ, tasmā sātthaṃ. Atthasampannanti phalena hetuno anumānaṃ nadīpūrena viya upari vuṭṭhippavattiyā. Sātthakatā panassa paṇḍitavedanīyatāya, sā paramagambhīrasaṇhasukhumabhāvato veditabbā. Vuttañhetaṃ ‘‘gambhīro duddaso’’tiādi (mahāva. 8). Lokiyajanappasādakanti sabyañjananti yasmā lokiyajanassa pasādāvahaṃ, tasmā sabyañjanaṃ. Lokiyajano hi byañjanasampattiyā tussati, idhāpi phalena hetuno anumānaṃ. Sabyañjanatā panassa saddheyyatāya, sā ādikalyāṇādibhāvato veditabbā.

Atha vā paṇḍitavedanīyato sāttha’’nti paññāpadaṭṭhānatāya atthasampannataṃ āha, tato parikkhakajanappasādakaṃ. Saddheyyato sabyañjananti saddhāpadaṭṭhānatāya byañjanasampannataṃ, tato lokiyajanappasādakanti evamettha attho daṭṭhabbo. Gambhīrādhippāyato sātthanti adhippāyato agādhāpāratāya atthasampannaṃ aññathā tadabhāvato. Uttānapadato sabyañjananti subodhasaddatāya byañjanasampannaṃ, paramagambhīrassapi atthassa veneyyānaṃ suviññeyyabhāvāpādanato. Sabbopesa paṭhamassa atthadvayassa pabhedo daṭṭhabbo, tathā ceva tattha tattha saṃvaṇṇitaṃ. Tathā hettha vikappassa, samuccayassa vā aggahaṇaṃ. Upanetabbassāti pakkhipitabbassa vodānatthassa avuttassa abhāvato. Sakalaparipuṇṇabhāvenāti sabbabhāgehi paripuṇṇatāya. Apanetabbassāti saṃkilesadhammassa.

Paṭipattiyāti sīlavisuddhiyādisammāpaṭipattiyā, tannimittaṃ. Adhigamabyattitoti saccapaṭivedhena adhigamaveyyattiyasabbhāvato sātthaṃ kapilavatādi viya tucchaṃ niratthakaṃ ahutvā atthasampannanti katvā. Pariyattiyāti pariyattidhammaparicayena. Āgamabyattitoti durakkhātadhammesu paricayaṃ karontassa viya sammohaṃ ajanetvā bāhusaccaveyyattiyasabbhāvato sabyañcanaṃ. Byañjanasampattiyā hi sati āgamabyattīti. Sīlādipañcadhammakkhandhayuttatoti sīlādīhi pañcahi dhammakoṭṭhāsehi avirahitattā. Kevalaparipuṇṇaṃ anavasesena samantato puṇṇaṃ pūritaṃ. Nirupakkilesatoti diṭṭhimānādiupakkilesābhāvato. Nittharaṇatthāyāti vaṭṭadukkhato nissaraṇāya. Lokāmisanirapekkhatoti kathañcipi taṇhāsannissayassa anissayanato.


我来帮您翻译这段巴利文：
于义得差别之智为义无碍解。于义法说得差别之智为辩无碍解,因此无碍解亦以义为境故说"以义辩无碍解为境故有义",无义成就则无彼。法即圣典。说为圣典词之确定说。其中得差别之智为法说无碍解故说"以法说无碍解为境故有文",无文圆满则无彼。"令考察者净信"此中"故"字为因义。因令考察者求何善而生净信,故有义。"具义"即由果推因如由河满推知上有雨降。而有义性由智者所知,应由极甚深细微性了知。故说"甚深难见"等。"令世人净信"故有文,因令世人生净信故有文。因世人以文圆满而喜,此中亦由果推因。而有文性由可信性,应由初善等性了知。
或"由智者所知故有义"说以慧为立足义成就性,因此令考察者净信。"由可信故有文"说以信为立足文圆满性,因此令世人净信,如是此中应见义。"由深密意故有义"由密意无底边故具义,无彼则不然。"由浅显文故有文"由易解词性故具文,因令极甚深义亦令所化易解故。此一切应见为初义二分之分别,如是于彼彼已释。如是此中无取择一或和合。"应引入"因无未说净化义应加入。"以完全圆满性"即以一切分圆满性。"应除去"即染法。
"因行"即因戒清净等正行。"由证达明了"因以谛通达有证达明了性故有义,如迦毗罗城等不成空无义而具义。"由传承"即由传承法熟习。"由阿含明了"因不如于恶说法熟习者生愚痴故有文成就明了性。因有文圆满故有阿含明了。"具戒等五法蕴"即不离戒等五法分。"完全圆满"即无余遍满充满。"以无染污"即无见慢等染污。"为出离"即为出离轮回苦。"离世间执著"即不依任何渴爱。


Evaṃ ādikalyāṇatādiapadesena satthu purimavesārajjadvayavasena dhammassa svākkhātataṃ vibhāvetvā idāni pacchimavesārajjadvayavasenāpi taṃ dassetuṃ ‘‘atthavipallāsābhāvato vā suṭṭhu akkhātoti svākkhāto’’ti vatvā tamatthaṃ byatirekamukhena vibhāvento ‘‘yathā hī’’tiādimāha. Tattha vipallāsamāpajjatīti tesaṃ dhamme ‘‘antarāyikā’’ti vuttadhammānaṃ vipākādīnaṃ antarāyikattābhāvato ekaṃsena apāyūpapattihetutāya abhāvato. Niyyānikattābhāvatoti atammayatābhāvato, saṃsārato ca niyyānikāti vuttadhammānaṃ ekaccayaññakiriyāpakatipurisantaraññāṇādīnaṃ tato niyyānikattābhāvato viparīto eva hoti. Tenāti atthassa vipallāsāpajjanena. Te aññatitthiyā. Tathābhāvānatikkamanatoti kammantarāyādīnaṃ pañcannaṃ antarāyikabhāvassa ariyamaggadhammānaṃ niyyānikabhāvassa kadācipi anativattanato.

Nibbānānurūpāya paṭipattiyāti adhigantabbassa sabbasaṅkhatavinissaṭassa nibbānassa anurūpāya sabbasaṅkhāranissaraṇūpāyabhūtāya sapubbabhāgāya sammāpaṭipattiyā akkhātattāti yojanā. Paṭipadānurūpassāti sabbadukkhaniyyānikabhūtā ārammaṇakaraṇamattenāpi kilesehi anāmasanīyā yādisī paṭipadā, tadanurūpassa. Supaññattāti sīlādikkhandhattayasaṅgahitā sammādiṭṭhiādippabhedā micchādiṭṭhiādīnaṃ pahāyikabhāvena suṭṭhu sammadeva vihitā. Saṃsandati kilesamalavisuddhitāya sameti. Evaṃ magganibbānānaṃ paṭipadāpaṭipajjanīyabhāvehi aññamaññānurūpatāya svākkhātataṃ dassetvā idāni tividhassāpi lokuttaradhammassa paccekaṃ svākkhātataṃ dassetuṃ ‘‘ariyamaggo cetthā’’tiādi vuttaṃ. Tattha antadvayanti sassatucchedaṃ, kāmasukhaattakilamathānuyogaṃ, līnuddhaccaṃ, patiṭṭhānāyūhananti evaṃ pabhedaṃ antadvayaṃ. Anupagammāti anupagantvā, anupagamanahetu vā. Paṭipassaddhakilesānīti suṭṭhu vūpasantakilesāni, paṭipassaddhippahānavasena sammadeva pahīnadosāni. Sassatādisabhāvavasenāti ‘‘sassatañca vo, bhikkhave, dhammaṃ desessāmi amatañca tāṇañca leṇañcā’’tiādinā tesu tesu suttesu sassatādibhāvakittanavasena.

148.‘‘Rāgādīnaṃ abhāvaṃ karontena ariyapuggalena sāmaṃ daṭṭhabbo’’ti iminā ‘‘ariyamaggena mama rāgādayo pahīnā’’ti sayaṃ attanā anaññaneyyena daṭṭhabboti sandiṭṭhi, sandiṭṭhi eva sandiṭṭhiko.

Tenatena ariyasāvakena parasaddhāya parassa saddahanena paraneyyena gantabbataṃ hitvā ñāpetabbataṃ pahāya paccavekkhaṇañāṇena karaṇabhūtena. Pasatthā diṭṭhi sandiṭṭhi yathā sambojjhaṅgo. Ariyamaggo attanā sampayuttāya sandiṭṭhiyā kilese jayati, ariyaphalaṃ tāya eva attano kāraṇabhūtāya, nibbānaṃ ārammaṇakaraṇena attano visayībhūtāya sandiṭṭhiyā kilese jayatīti yojanā.

Bhāvanābhisamayavasena maggadhammo. Sacchikiriyābhisamayavasena nibbānadhammo. Phalampi heṭṭhimaṃ sakadāgāmivipassanādīnaṃ paccayabhāvena upari maggādhigamassa upanissayabhāvato pariyāyato ‘‘dissamāno vaṭṭabhayaṃ nivattetī’’ti vattabbataṃ labhati.



我来帮您翻译这段巴利文：
如是以初善等名义依师前二无畏力显示法善说已,今为依后二无畏力亦显示彼故说"由无义颠倒故善说为善说",以相违门显示彼义故说"因如"等。其中"生颠倒"即于法中说为"障碍"诸法之异熟等,因无障碍性,因无一向生恶趣因性。"由无出离性"即由无彼性,及说为出离轮回诸法之某些祭祀作业本性人中智等,因无从彼出离性而成相违。"由彼"即由义生颠倒。"彼等外道"。"不越如是性"即业障等五种障碍性及圣道法出离性任时亦不超越故。
"随顺涅槃之行"即结合为因应得一切有为出离涅槃而说随顺一切行出离方便之有前分正行。"随顺道"即成为一切苦出离,即使唯作所缘亦不为烦恼所触如是之道,随顺彼。"善施设"即摄戒等三蕴之正见等差别,以断除邪见等故善妙正确安立。"相应"以烦恼垢清净性相合。如是以道涅槃之道所行性显示互相随顺善说已,今为显示三种出世法各各善说故说"此中圣道"等。其中"二边"即常断、欲乐自苦、沉掉、依止策励等差别二边。"不往"即不前往,或不前往因。"寂静烦恼"即善寂静烦恼,依寂静断善断过失。"以常等自性"即依"诸比丘,我当说常法、不死法、救护法、避难所法"等于彼彼经说常等性。
148."以'作烦恼等无有圣者应自见'此"即"我以圣道断烦恼等"应自己不依他见故现见,现见即现见性。
由彼彼圣弟子舍离以他信、他信受、他引导而应去,舍弃应使知,以观察智为作者。善见为现见如觉支。圣道以自相应现见胜烦恼,圣果以彼自己因性,涅槃以作所缘自境性现见胜烦恼为结合。
依修证得为道法。依作证证得为涅槃法。果亦下为一来观等因性,因上为道证得资助性,依譬喻得说"见者转离轮回怖"性。

149.Nāssakāloti nāssa āgametabbo kālo atthi. Yathā hi lokiyakusalassa ‘‘upapajje, aparapariyāye’’tiādinā phaladānaṃ pati āgametabbo kālo atthi, na evametassāti attho. Tenāha ‘‘na pañcāhā’’tiādi. Pakaṭṭhoti dūro. Phaladānaṃ pati kālo pakaṭṭho assāti kāliko, kālantaraphaladāyī. Tenāha ‘‘attano phaladāne’’ti. Pattoti upanīto. Idanti ‘‘akāliko’’ti padaṃ.

150.Vidhinti vidhānaṃ, ‘‘ehi passā’’ti evaṃpavattavidhivacanaṃ. Vijjamānattāti paramatthato upalabbhamānattā. Parisuddhattāti kilesamalavirahena sabbathā visuddhattā. Amanuññampi kadāci payojanavasena yathāsabhāvappakāsanena dassetabbaṃ bhaveyyāti tadabhāvaṃ dassento āha ‘‘manuññabhāvappakāsanenā’’ti.

151. Upanetabboti upaneyyo, upaneyyova opaneyyikoti imassa atthassa adhippetattā āha ‘‘upanetabboti opaneyyiko’’ti. Citte upanayanaṃ uppādananti āha ‘‘idaṃ saṅkhate lokuttaradhamme yujjatī’’ti. Citte upanayananti pana ārammaṇabhūtassa dhammassa ārammaṇabhāvūpanayane adhippete asaṅkhatepi yujjeyya ‘‘ārammaṇakaraṇasaṅkhātaṃ upanayanaṃ arahatīti opaneyyiko’’ti. Allīyananti phusanaṃ. Nibbānaṃ upaneti ariyapuggalanti adhippāyo.

152.Viññūhīti vidūhi, paṭividdhasaccehīti attho. Te pana ekaṃsato ugghaṭitaññūādayo hontīti āha ‘‘ugghaṭitaññūādīhī’’ti. ‘‘Paccatta’’nti etassa ‘‘pati attanī’’ti bhummavasena attho gahetabboti āha ‘‘attani attanī’’ti. Veditabboti vuttaṃ, kathaṃ veditabboti āha ‘‘bhāvito me’’tiādi. Tattha ‘‘me’’ti iminā ‘‘paccatta’’nti padena vuttamatthaṃ anvayato dassetvā puna byatirekena dassetuṃ ‘‘na hī’’tiādi vuttaṃ, taṃ suviññeyyameva. ‘‘Viññūhī’’ti idaṃ antogadhāvadhāraṇanti dassento ‘‘bālānaṃ pana avisayo cesā’’ti āha.

Evaṃ ādikalyāṇatādinā aññamaññassa anurūpadesanāya dhammassa svākkhātataṃ dassetvā idāni purimassa purimassa pacchimaṃ pacchimaṃ padaṃ kāraṇavacananti dassento ‘‘apicā’’tiādimāha. Tattha sandiṭṭhikattāti yasmā ayaṃ dhammo vuttanayena sāmaṃ daṭṭhabbo, sandiṭṭhiyā kilese viddhaṃseti, sandassanañca arahati, tasmā svākkhāto durakkhāte titthiyadhamme tadabhāvato. Iminā nayena sesapadesupi yathārahaṃ attho daṭṭhabbo.

153.Tassevantiādīsu yaṃ vattabbaṃ, taṃ buddhānussatiyaṃ vuttanayena veditabbaṃ.

3. Saṅghānussatikathāvaṇṇanā

154.Ariyasaṅghaguṇāti ārakattā kilesehi, anaye na iriyanato, aye ca iriyanato, sadevakena ca lokena ‘‘saraṇa’’nti araṇīyato ariyo ca so saṅgho ca, ariyānaṃ vā saṅgho ariyasaṅgho, tassa guṇā.



我来帮您翻译这段巴利文：
149."无其时"即无其应待时。如世间善对"生后、后后"等有应待时给果,此不如是为义。故说"非五日"等。"远"即远离。对给果时远为有时,为异时给果者。故说"于自给果"。"至"即已达。"此"即"无时"词。
150."式"即规定,"来看"如是转起规定语。"有"即胜义可得性。"清净"即由离烦恼垢一切清净性。有时不悦亦依利益以如实显示应示故显示无彼说"以悦性显示"。
151."应引导"即应引,应引即可引为此义所意故说"应引导即可引"。心中引导为生起故说"此于有为出世法适合"。若心中引导意为所缘法之所缘性引导则于无为亦适合为"应作所缘引导故可引"。"靠近"即触。意为涅槃引导圣者。
152."智者"即贤明,已通达谛者为义。彼等则一向为利根等故说"利根等"。"各自"应依处格取"于自自"义故说"于自自"。说"应知",如何应知故说"我已修"等。其中以"我"此随顺显示"各自"词所说义已,为再以相反显示故说"因非"等,彼极易知。显示"智者"此含限定故说"此则非愚者境"。
如是以初善等相互随顺说显示法善说已,今为显示后后词为前前因句故说"又"等。其中"因现见性"即因此法如所说应自见,以现见破烦恼,应显示,故善说因于恶说外道法无彼。以此方式于余词亦应随宜见义。
153.于"彼即"等中应说者,应知如佛随念中所说方式。
3.僧随念解释
154."圣僧功德"即由远离烦恼,不行非理,行于理,及天人世间应归依故为圣者及僧众,或圣者之僧众为圣僧,彼之功德。

155. Yaṃ sammāpaṭipadaṃ paṭipanno ‘‘suṭṭhu paṭipanno’’ti vuccati. Sā ariyamaggapaṭipadā paṭipakkhadhamme anivattidhamme katvā pajahanato payojanābhāvā sayampi anivattidhammā, adhigantabbassa ca nibbānassa ekaṃsato anulomīti. Tato eva apaccanīkā, anudhammabhūtā ca, tassā ca paṭipannattā ariyasaṅgho ‘‘suppaṭipanno’’ti vuttoti dassetuṃ ‘‘suṭṭhu paṭipanno’’tiādi vuttaṃ. Tattha ‘‘anivattipaṭipada’’nti iminā ujuppaṭipattiṃ dasseti. Punappunaṃ nivattane hi sati ujuppaṭipatti na hoti. ‘‘Anulomapaṭipadaṃ apaccanīkapaṭipada’’nti iminā ñāyappaṭipattiṃ. Paṭipajjitabbassa hi nibbānassa anulomanena, apaccanīkatāya cassā ñāyato. ‘‘Dhammānudhammapaṭipada’’nti iminā sāmīcippaṭipattiṃ anucchavikabhāvadīpanato. Etena paṭhamapadassa papañcaniddeso, itarāni tīṇi padānīti dasseti. Tenāha ‘‘yasmā panā’’tiādi.

Yathānusiṭṭhaṃ paṭipajjanena kiccasiddhito ariyabhāvāvahaṃ savanaṃ sakkaccasavanaṃ nāmāti vuttaṃ ‘‘sakkaccaṃ suṇantīti sāvakā’’ti, tena ariyā eva nippariyāyato satthu sāvakā nāmāti dasseti. Sīladiṭṭhisāmaññatāyāti ariyena sīlena, ariyāya ca diṭṭhiyā samānabhāvena. Ariyānañhi sīladiṭṭhiyo majjhe bhinnasuvaṇṇaṃ viya ninnānākaraṇaṃ maggenāgatattā. Tena te yattha katthaci ṭhitāpi saṃhatāva. Tenāha ‘‘saṅghātabhāvamāpanno’’ti. Māyāsāṭheyyādipāpadhammasamucchedena uju. Tato eva gomuttavaṅkābhāvena avaṅkā. Candalekhāvaṅkābhāvena akuṭilā. Naṅgalakoṭivaṅkābhāvena ajimhā. Avaṅkādibhāvena vā uju. Parisuddhaṭṭhena ariyā. Apaṇṇakabhāvena ñāyati kamati nibbānaṃ, taṃ vā ñāyati paṭivijjhīyati etenāti ñāyo. Vaṭṭadukkhaniyyānāya anucchavikattā. Anurūpattā sāmīci opāyikātipi saṅkhaṃ samaññaṃ gatā sammāpaṭipatti, tāya samaṅgitāya suppaṭipannā ‘‘sammā paṭipajjantī’’ti katvā. Vattamānattho hi ayaṃ paṭipanna-saddo yathā ‘‘sotāpattiphalasacchikiriyāya paṭipanno’’ti (pu. pa. 206). Atītaṃ paṭipadanti yathāvuttamaggasammāpaṭipattiṃ vadati. Ubhayena ca sāmaññaniddesena, ‘‘suppaṭipannā ca suppaṭipannā ca suppaṭipannā’’ti ekasesanayena vā gahitānaṃ samūho ‘‘suppaṭipanno’’ti vuttoti dasseti.

Evaṃ ādipadatthaniddesabhāvena itarapadānaṃ atthaṃ vatvā idāni catunnampi padānaṃ avomissakaṃ atthaṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Tattha yathānusiṭṭhanti satthārā yathā anusiṭṭhaṃ, tathā anusāsanīanurūpanti attho. Apaṇṇakapaṭipadanti avirajjhanakapaṭipadaṃ, anavajjapaṭipattinti attho. Ettha ca svākkhāte dhammavinaye apaṇṇakapaṭipadaṃ paṭipannattāti evaṃ sambandhitabbaṃ. Purimapadena sambandhe dutiyapadaṃ na vattabbaṃ siyā, nanu ca dutiyapadena sambandhepi paṭhamaṃ padaṃ na vattabbaṃ siyāti? Na tassa paṭhamaṃ apekkhitattā. Sā pana sāvakānaṃ apaṇṇakapaṭipadā yathānusiṭṭhaṃ paṭipadāti dassanatthaṃ ‘‘yathānusiṭṭhaṃ paṭipannattā’’ti vattabbaṃ . Ubhayassāpi vā suppaṭipannabhāvasādhanattā ubhayaṃ vuttaṃ. Tathā hi pi-saddena ubhayaṃ samuccinoti.

Kilesajimhavasena antadvayagāhoti sabbaso taṃ pahāya sammāpaṭipadā kāyādivaṅkappahāyinī ujuppaṭipatti hotīti āha ‘‘majjhimāya paṭipadāya…pe… ujuppaṭipanno’’ti.


我来帮您翻译这段巴利文：
155.行正行者称为"善行"。彼圣道行因断不退转法对治法故无所作故自亦不退转,及对所证涅槃必定随顺。因此即无违背,成随法,由行彼故圣僧称为"善行"为显示故说"善好行"等。其中以"不退转行"此显示正直行。因若再三返退则无正直行。以"随顺行不违行"此显示如理行。因随顺所应行涅槃,及由无违背故如理。以"法随法行"此显示随顺行因显示适宜性。以此显示初词之广释,其余三词。故说"又因"等。
如教行故成就作用而得圣性之闻为恭敬闻故说"恭敬闻者为声闻",以此显示无譬喻唯圣者为师声闻。"由戒见平等性"即由圣戒及圣见之平等性。因圣者之戒见如中分金无差别由道而来。由此彼等无论住何处亦为集合。故说"达集合性"。由断除诡诈虚伪等恶法故正直。因此即由无如牛尿曲故不曲。由无如月轮曲故不弯。由无如犁头曲故不邪。或由不曲等性故正直。由清净性故圣。由必定性故行趣涅槃,或由此通达彼为道。由出轮回苦适宜故。由相称故正道亦称为适宜,由具足彼故善行,因"正行"故。因此行字为现在义如"为证预流果而行"。"已行道"说如所说道正行。以二者总说,或以"善行及善行及善行"一省略方式所取众称为"善行"为显示。
如是说余词义为初词义释已,今为显示四词不杂义故说"又"等。其中"如教"即如师所教,意为随教。"必定行"即无错行,意为无过行。此中应如是结合为"于善说法律行必定行故"。若结合前词不应说第二词,然结合第二词亦不应说第一词耶?否,因彼先期待。然为显示彼声闻必定行为如教行故应说"因如教而行"。或因成就二者善行性故说二者。如是以"亦"字合二者。
"由烦恼邪执二边"即由完全断彼故正行成为舍离身等曲之正直行故说"由中道...乃至...正直行"。


Ñāyo nāma yuttappattapaṭipatti, nibbānañca, sabbasaṅkhārasamathatāya ādittaṃ celaṃ, sīsaṃ vā ajjhupekkhitvāpi paṭipajjitabbamevāti āha ‘‘ñāyo vuccati nibbāna’’nti. Nibbāyanakiriyāmukhena cettha nibbānaṃ vuttanti daṭṭhabbaṃ , maggañāṇādīhi vā ñāyati paṭivijjhīyati sacchikarīyati cāti ñāyo nibbānanti evamettha attho daṭṭhabbo.

Guṇasambhāvanāya parehi kayiramānaṃ paccupaṭṭhānādisāmīcikammaṃ arahantīti sāmīcikammārahā.

156.Yadidanti antogadhaliṅgavacanabhedo nipātoti tassa vacanabhedena atthamāha ‘‘yā imānī’’ti. Evanti pakāratthe nipāto, iminā pakārenāti attho. Tena itarāni tīṇi yugaḷāni dassitāni hontīti āha ‘‘evaṃ cattāri purisayugaḷāni hontī’’ti. Etanti etaṃ ‘‘purisapuggalā’’ti bahuvacanavasena vuttaṃ padaṃ. Purisā ca te puggalā ca purisapuggalā. Tattha ‘‘purisā’’ti iminā paṭhamāya pakatiyā gahaṇaṃ, ‘‘puggalā’’ti pana dutiyāyapi sattasāmaññenāti evaṃ vā ettha attho daṭṭhabbo. Catunnaṃ paccayānaṃ kīdisānaṃ? Ānetvā hunitabbānanti adhikārato pākaṭoyamattho. Dātabbanti vā paccattavacanaṃ ‘‘catunnaṃ paccayāna’’nti padaṃ apekkhitvā sāmivasena pariṇāmetabbaṃ, aññathā yesaṃ kesañci catunnaṃ paccayānaṃ ‘‘āhuna’’nti samaññā siyā. Āhunaṃ arahatīti vā āhuneyyo. Sakkādīnampi vā āhavananti sakkādīhipi diyyamānaṃ dānaṃ. Yattha hutaṃ mahapphalanti yasmiṃ āvahanīyaggimhi hutaṃ dadhiādi āhuneyyaggigahapataggidakkhiṇeyyaggīsu hutato uḷāraphalanti tesaṃ brāhmaṇānaṃ laddhi. Hutanti dinnaṃ. Nikāyantareti sabbatthikavādinikāye.

Ṭhapetvā 165 teti te piyamanāpe ñātimitte apanetvā, tesaṃ adatvāti adhippāyo. Esa eso. Ekabuddhantare ca dissatīti ekasmiṃ buddhantare vītivatte dissati. Ca-saddena kadāci asaṅkhyeyyepi kappe vītivatteti dasseti. Abbokiṇṇanti paṭipakkhehi avomissaṃ, kiriyāvisesakañcetaṃ. Piyamanāpattakaradhammā nāma sīlādayo, te ariyasaṅghe suppatiṭṭhitā. Ayaṃ hettha adhippāyo – ñātimittā vippayuttā na cirasseva samāgacchanti, anavaṭṭhitā ca tesu piyamanāpatā, na evamariyasaṅgho. Tasmā saṅghova pāhuneyyoti. Pubbakāranti aggakiriyaṃ. Sabbappakārenāti ādaragāravabahumānādinā, deyyadhammassa sakkaccakaraṇādinā ca sabbena pakārena. Svāyaṃ pāhavanīya-saddo ‘‘pāhuneyyo’’ti vuccati pariyāyabhāvena.

Dakkhanti etāya sattā yathādhippetāhi sampattīhi vaḍḍhantīti dakkhiṇā. Tathābhāvakaraṇena dakkhiṇaṃ arahati. Yathā uḷārātivipuludrayalābhena visodhitaṃ nāma hoti, evaṃ dakkhiṇā vipulaphalatāyāti vuttaṃ ‘‘mahapphalakaraṇatāya visodhetī’’ti.

Puññatthikehi añjali karaṇīyā etthāti añjalikaraṇīyo.

Yadipi pāḷiyaṃ ‘‘anuttara’’nti vuttaṃ. Natthi ito uttaraṃ visiṭṭhanti hi anuttaraṃ. Samampissa pana natthīti dassento ‘‘asadisa’’nti āha. Khittaṃ vuttaṃ bījaṃ mahapphalabhāvakaraṇena tāyati rakkhati, khipanti vapanti ettha bījānīti vā khettaṃ, kedārādi, khettaṃ viya khettaṃ, puññānaṃ khettaṃ puññakkhettaṃ. Sesaṃ buddhānussatiyaṃ vuttanayānusārena veditabbaṃ.

4. Sīlānussatikathāvaṇṇanā



我来帮您翻译这段巴利文：
道名为适宜得行及涅槃,因一切行寂静故如燃衣或头,应舍而行故说"道称为涅槃"。此中应知依灭作用说涅槃,或由道智等知通达作证故道为涅槃,如是此中应见义。
因他人以德敬重而作迎接等随顺业故为应随顺业。
156."此即"为含性数别之助词故依数别说其义为"此等"。"如是"为方式义助词,意为以此方式。以此显示其余三双故说"如是为四双士"。"此"即此依复数说"士补特伽罗"词。士及彼等补特伽罗为士补特伽罗。其中以"士"此取第一自性,"补特伽罗"则第二亦依有情共性,或如是此中应见义。四资具如何?因关系"应带来供养"此义明显。或"应给"为主格, "四资具"词应转依属格,否则任何四资具即有"供养"名。或应供养故为应供养。或诸释等之供养即诸释等所给之施。"何处供养大果"即彼等婆罗门所信于请火、家火、应供火中供养酪等较供养于请火大果。供养即给予。"于他部"即于说一切有部。
"除彼等165"即除彼等可爱可意亲友,意为不给彼等。"此"即这个。"于一佛间亦见"即过一佛间见。以"亦"字显示有时过无数劫。"无间"即不与对治杂,此为作用差别。可爱可意作法即戒等,彼等于圣僧善立。此中意为 - 亲友别离不久即相会,于彼等可爱可意性亦不住,圣僧不如是。故唯僧为应客。"先作"即上作。"一切方式"即以恭敬尊重等,以恭敬作施物等一切方式。此应客词依转义说为"应客"。
众生由此如所愿增长诸成就故为礼物。由作如是性故应礼物。如由得广大极广大二果故名清净,如是礼物由广果性故说"由作大果故清净"。
应由求福者向此合掌故为应合掌。
虽于圣典说"无上",因"无有此上胜"为无上。为显示等亦无故说"无等"。田保护已说已投种子由作大果,或投于此种子故为田,如田地等,如田为田,福田为福田。余如佛随念中所说方式应知。
4.戒随念解释

158. Aho vata sīlāni akhaṇḍāni, aho vata acchiddānīti evaṃ sabbattha yojetabbaṃ. Aho vatāti ca sambhāvane nipāto. Tenāha ‘‘akhaṇḍatādiguṇavasenā’’ti. Akhaṇḍabhāvādisampattivasenāti attho. Parassa sīlāni anussariyamānāni piyamanāpabhāvāvahanena kevalaṃ mettāya padaṭṭhānaṃ honti, na visuṃ kammaṭṭhānanti āha ‘‘attano sīlāni anussaritabbānī’’ti. Cāgādīsupi eseva nayo.

Yesanti sīlādīnaṃ. Paṭipāṭiyā samādāne samādānakkamena, ekajjhaṃ samādāne uddesakkamena sīlānaṃ ādiantaṃ veditabbaṃ. Pariyante chinnasāṭako viyāti vatthante, dasante vā chinnavatthaṃ viya, visadisūdāharaṇaṃ cetaṃ. Evaṃ sesānipi udāharaṇāni. Vinivedhavasena chinnasāṭako vinividdhasāṭako. Visabhāgavaṇṇena gāvī viyāti sambandho. Sabalarahitāni vā asabalāni. Tathā akammāsāni. Sattavidhamethunasaṃyogo heṭṭhā sīlakathāyaṃ vutto eva. Kodhūpanāhādīhīti ādi-saddena makkhapaḷāsaissāmacchariyamāyāsāṭheyyamānātimānādayo gahitā. Tāniyeva akhaṇḍādiguṇāni sīlāni. Sīlassa taṇhādāsabyato mocanaṃ vivaṭṭūpanissayabhāvāpādanaṃ. Tato eva taṃsamaṅgīpuggalo serī sayaṃvasī bhujisso nāma hoti. Tenāha ‘‘bhujissabhāvakaraṇena bhujissānī’’ti. ‘‘Imināhaṃ sīlena devo vā bhaveyyaṃ devaññataro vā, tattha nicco dhuvo sassato’’ti, ‘‘sīlena suddhī’’ti ca evamādinā taṇhādiṭṭhīhi aparāmaṭṭhattā ayaṃ te sīlesu dosoti catūsu vipattīsu yāya kāyaci vipattiyā dassanena parāmaṭṭhuṃ anuddhaṃsetuṃ. Samādhisaṃvattanappayojanāni samādhisaṃvattanikāni.

159.Sikkhāya sagāravoti sīladhanaṃ nissāya paṭiladdhasamādānattā sātisayaṃ sikkhāya sagāravo sappatisso hoti. Sabhāgavuttīti sampannasīlehi sabhāgavuttiko, tāya eva vā sikkhāya sabhāgavutti. Yo hi sikkhāgāravarahito, so tāya visabhāgavutti nāma hoti vilomanato. Yathā parehi saddhiṃ attano chiddaṃ na hoti, evaṃ dhammāmisehi paṭisantharaṇaṃ paṭisanthāro. Sikkhāya sagāravattā eva tattha appamatto hoti. Attānuvādabhayaṃ parānuvādabhayaṃ daṇḍabhayaṃ duggatibhayanti evamādīni bhayāni imassa dūrasamussāritānīti āha ‘‘attānuvādādibhayavirahito’’ti. Sesaṃ suviññeyyameva.

5. Cāgānussatikathāvaṇṇanā



我来帮您翻译这段巴利文：
158."啊!实戒无缺,啊!实戒无穿"如是一切应结合。"啊!实"为叹赞助词。故说"由无缺等德"。意为由无缺等成就。随念他人戒唯由引生可爱可意性为慈之足处,非别业处故说"应随念自戒"。于舍等亦此方式。
"彼等"即戒等。依次受持为受持次第,一时受持为诵次第,应知戒之始终。"如边缘断衣"即如衣边或缘边断衣,此为不同譬喻。如是余譬喻亦然。"透穿断衣"为透穿衣。"如异色牛"为连结。或无杂斑为无斑。如是无杂染。七种淫欲结合于下戒说中已说。"瞋恚结等"以"等"字摄取覆恼嫉悭诡诈虚伪慢过慢等。彼等即无缺等德戒。由解脱戒之渴爱奴役为成就出离资助。因此具彼人名为自由自在自主。故说"由作自在性故自在"。因"以此戒我当成天或某天,于彼常恒常"及"依戒清净"如是等不为渴爱见所执取故,此为汝戒之过为由四种违犯任一违犯之见所执取震动。成就定目的为成定。
159."于学有敬"即依戒财得受持故特别于学有敬有敬重。"同分行"即与具戒者同分行,或由彼学同分行。因无学敬者,彼名为彼异分行因相违。如不与他有穿,如是以法财作接待为接待。由于学有敬故于彼不放逸。自责怖他责怖罚怖恶趣怖等诸怖为此远远驱除故说"离自责等怖"。余极易知。
5.舍随念解释;

160.Pakatiyāti sabhāvena. Cāgādhimuttenāti deyyadhammapariccāge yuttappayuttena tanninnena tappoṇena. Niccaṃ sadā pavattā dānasaṃvibhāgā yassa so niccapavattadānasaṃvibhāgo, tena. Idhāpi ‘‘pakatiyā’’ti ānetvā sambandhitabbaṃ. Yaṃ parassa paṭiyattaṃ diyyati, taṃ dānaṃ. Yaṃ attanā paribhuñjitabbato saṃvibhajati, so saṃvibhāgo. Ito dāni pabhutīti ito paṭṭhāya dāni ajjatagge ajjadivasaṃ ādiṃ katvā. Adatvā na bhuñjissāmīti dānasamādānaṃ katvā . Taṃdivasanti tasmiṃ bhāvanārambhadivase. Tattha nimittaṃ gaṇhitvāti tasmiṃ dāne pariccāgacetanāya pavattiākārassa sallakkhaṇavasena nimittaṃ gahetvā. Vigatamalamaccheratādiguṇavasenāti vigatāni malamaccherāni etasmāti vigatamalamacchero, cāgo, tassa bhāvo vigatamalamaccheratā. Tadādīnaṃ guṇānaṃ, sampattīnaṃ, ānisaṃsānaṃ vā vasena.

Sataṃdhammaṃ anukkamanti sādhūnaṃ bodhisattānaṃ dhammaṃ paveṇiṃ anu anu kamanto okkamanto, avokkamanto vā. Ye ime dāyakassa lābhā āyuvaṇṇasukhabalapaṭibhānādayo, piyabhāvādayo ca bhagavatā saṃvaṇṇitā pakittitā. Manussattaṃ vāti vā-saddo avuttavikappattho, tena indriyapāṭavabhāvakammassakatāñāṇādīnaṃ saṅgaho daṭṭhabbo.

Maccheramalenāti maccherasaṅkhātena malena. Atha vā maccherañca malañca maccheramalaṃ, tena maccherena ceva lobhādimalena cāti attho. Pajāyanavasenāti yathāsakaṃ kammanibbattanavasena. Kaṇhadhammānanti lobhādiekantakāḷakānaṃ pāpadhammānaṃ. Vigatattāti pahīnattā. Vigatamalamaccherena cetasāti itthambhūtalakkhaṇe karaṇavacanaṃ. Sotāpannassa satoti gehaṃ āvasantassa sotāpannassa samānassa. Nissayavihāranti nissāya viharitabbavihāraṃ, devasikaṃ vaḷañjanakakammaṭṭhānanti attho. Abhibhavitvāti agāraṃ āvasantānaṃ aññesaṃ uppajjanakarāgādiupakkilese abhibhuyya.

Yo kiñci dentopi sāpekkhova deti, so muttacāgo na hoti, ayaṃ pana na evanti ‘‘muttacāgo’’ti vuttaṃ. Vissaṭṭhacāgoti nirapekkhapariccāgoti attho. Yathā pāṇātipātabahulo puggalo ‘‘lohitapāṇī’’ti vuccati, evaṃ dānabahulo puggalo ‘‘payatapāṇī’’ti vuttoti dassento ‘‘dātuṃ sadā dhotahatthoyevā’’ti āha. Tattha sadāti niccaṃ, abhiṇhanti attho. Pariccāgoti deyyadhammapariccāgoti adhikārato viññāyati. Yaṃ yaṃ deyyadhammaṃ pare yācanakā. Yācane yogo yācanayogo, parehi yācituṃ yuttoti attho. Yājena yuttoti dānena yutto sadā pariccajanato. Ubhayeti yathāvutte dāne, saṃvibhāge ca rato abhirato.

161. Yathā parisuddhasīlassa puggalassa akhaṇḍatādiguṇavasena attano sīlassa anussarantassa sīlānussatibhāvanā ijjhati, evaṃ parisuddhauḷārapariccāgassa puggalassa anupakkiliṭṭhameva attano pariccāgaṃ anussarantassa bhāvanā ijjhatīti dassetuṃ ‘‘vigatamalamaccheratādiguṇavasenā’’tiādi vuttaṃ, taṃ vuttatthameva.

Bhiyyosoti uparipi. Mattāya pamāṇassa mahatiyā mattāya, vipulena pamāṇenāti attho. Cāgādhimuttoti pariccāge adhimutto ninnapoṇapabbhāro. Tato eva alobhajjhāsayo katthacipi anabhisaṅgacitto. Paṭiggāhakesu mettāyanavasena pariccāgo hotīti mettāya mettābhāvanāya anulomakārī anurūpapaṭipatti. Visāradoti visado attanova guṇena katthacipi amaṅkubhūto abhibhuyya vihārī. Sesaṃ suviññeyyameva.

6. Devatānussatikathāvaṇṇanā



我来帮您翻译这段巴利文：
160."由自性"即由本性。"信解舍"即于舍施物相应用心倾向趣向。"常行施分施者"即常时恒起施与分施者,由彼。此中亦应引来"由自性"结合。给予他人所准备者为施。从自己所受用分与者为分施。"从今以后"即从此开始今日起以今日为始。"不食不施"为作施受持。"彼日"即于彼修习开始日。"于彼取相"即于彼施舍思转起行相观察方式取相。"由离垢悭等德"即离垢悭者为离垢悭,舍,彼性为离垢悭性。依彼等德、成就或功德。
"随行善法"即随随行善人菩萨法传统,或不离。世尊赞叹称扬彼等施者之利如寿色乐力辩等,及可爱性等。"或人性"之"或"字为未说择一义,以此应见摄取根利性业自性智等。
"以悭垢"即以称为悭之垢。或悭及垢为悭垢,意为以悭及贪等垢。"由生"即由各自业生。"黑法"即贪等极黑恶法。"已离"即已断。"以离垢悭心"为如是性相之具格。"为预流者时"即住家为预流者时。"依止住"即应依止而住,意为日日所用业处。"胜过"即胜过住家其他生起贪等染。
任何给与亦有期望者非舍脱者,此非如是故说"舍脱"。"舍施"意为无期望舍。如杀生多者称"血手",如是施多者称"净手"为显示故说"常施净手"。其中"常"即恒,意为数数。"舍"由关系知为舍施物。他乞者所乞任何施物。合于乞为乞合,意为合他人乞。合于施为合施,由常舍故。"于二者"即于如说施与分施喜好欢喜。
161.如清净戒者由无缺等德随念自戒成就戒随念修习,如是清净广大舍者随念无染自己舍成就修习为显示故说"由离垢悭等德"等,彼已说义。
"更多"即更上。"以量"以大量,意为以广量。"信解舍"即信解舍倾向趣向。因此无贪性向于何处亦无执着心。由对受者慈爱而舍故为慈之随顺作者、随顺行。"无畏"即纯净由自德于何处亦无羞愧、胜住。余极易知。
6.天随念解释

162.Ariyamaggavasenāti ariyamaggassa adhigamavasena. Samudāgatehīti sammadeva taduppattito uddhaṃ āgatehi. Yādisā hi ariyānaṃ santāne lokiyāpi saddhādayo, na tādisā kadācipi pothujjanikā saddhādayo. Dibbantīti devā. Cattāro mahārājāno etesanti catumahārājā, te eva cātumahārājikā. Tettiṃsa sahapuññakārino tatthūpapannāti taṃsahacaritaṃ ṭhānaṃ tāvatiṃsaṃ, tannivāsinopi devā taṃsahacaraṇato eva tāvatiṃsā. Dukkhato yātā apayātāti yāmā. Tusāya pītiyā itā upagatāti tusitā. Bhogānaṃ nimmāne rati etesanti nimmānaratino. Paranimmitesu bhogesu vasaṃ vattentīti paranimmitavasavattino. Brahmānaṃ kāyo samūho brahmakāyo, tappariyāpannatāya tattha bhavāti brahmakāyikā. Tatuttarīti tato brahmakāyikehi uttari, upari parittābhādike sandhāya vadati. Devatā sakkhiṭṭhāne ṭhapetvāti ‘‘yathārūpāya maggenāgatāya saddhāya samannāgatā, sīlena sutena cāgena paññāya samannāgatā ito cutā tattha upapannā tā devatā, mayhampi tathārūpā saddhā sīlaṃ sutaṃ cāgo paññā ca saṃvijjatī’’ti devatā sakkhiṭṭhāne ṭhapetvā sakkhiṃ otārentena viya attano saddhādiguṇā anussaritabbā.

Yadi evaṃ sutte (a. ni. 6.10) ubhayaguṇānussaraṇaṃ vuttaṃ, taṃ kathanti anuyogaṃ manasi katvā āha ‘‘sutte panā’’tiādi. Tattha kiñcāpi vuttanti ‘‘attano ca, tāsañca devatāna’’nti ubhayaṃ samadhuraṃ viya sutte (a. ni. 6.10) kiñcāpi vuttaṃ. Atha kho taṃ ‘‘devatānaṃ saddhañca sīlañcā’’tiādivacanaṃ. Sakkhiṭṭhāne ṭhapetabbanti ‘‘vutta’’nti parato padaṃ ānetvā sambandhitabbaṃ. Kimatthaṃ pana sakkhiṭṭhāne ṭhapananti āha ‘‘devatānaṃ attano saddhādīhi samānaguṇadīpanatthanti veditabba’’nti. Kasmā pana sutte yathārutavasena atthaṃ aggahetvā evaṃ attho gayhatīti āha ‘‘aṭṭhakathāyañhī’’tiādi.

163.Tasmāti yasmā aṭṭhakathāyaṃ devatā sakkhiṭṭhāne ṭhapetvā attano guṇānussaraṇaṃ daḷhaṃ katvā vuttaṃ, sīlacāgānussatīsu viya idhāpi attano guṇānussaraṇaṃ jhānuppattinimittaṃ yuttaṃ, tasmā. Pubbabhāge bhāvanārambhe. Aparabhāgeti yathā bhāventassa upacārajjhānaṃ ijjhati, tathā bhāvanākāle. Yadi attano eva idha guṇā anussaritabbā, kathamayaṃ devatānussatīti āha ‘‘devatānaṃ guṇasadisasaddhādiguṇānussaraṇavasenā’’ti. Tena sadisakappanāya ayaṃ bhāvanā ‘‘devatānussatī’’ti vuttā, na devatānaṃ, tāsaṃ guṇānaṃ vā anussaraṇenāti dasseti. Pubbabhāge vā pavattaṃ devatāguṇānussaraṇaṃ upādāya ‘‘devatānussatī’’ti imissā samaññā veditabbā. Tathā hi vakkhati ‘‘pubbabhāge devatā ārabbha pavattacittavasenā’’ti. Sesaṃ suviññeyyameva.

Pakiṇṇakakathāvaṇṇanā

164.Etāsanti etāsaṃ buddhānussatiādīnaṃ channaṃ anussatīnaṃ. Vitthāradesanāyanti vitthāravasena pavattadesanāyaṃ, mahānāmasuttaṃ(a. ni. 6.10; 11.11)

我来帮您翻译这段巴利文：
162."依圣道"即依证得圣道。"已生"即由彼生起以后善来。因圣者相续中世间信等如是,凡夫信等任何时亦不如是。"照耀"为天。"有四大王者"为四大王天,即四大王众天。三十三同修福生彼故三十三天为彼伴处,住彼诸天由彼伴故亦为三十三天。"离苦"为夜摩天。"由喜至"为兜率天。"乐化作欲乐"为化乐天。"于他化作欲乐自在转"为他化自在天。梵众为梵身,由属彼故生彼为梵身天。"彼上"即彼梵身天之上,说上光音天等。"置天为证处"即"如由道而来具足信,具足戒闻舍慧,从此没生彼诸天,我亦有如是信戒闻舍慧"如引证人般置天为证处应随念自己信等德。
若如是经中说两种德随念,如何？作意此质问故说"然于经"等。其中"虽说"即经中虽说"自己及彼等诸天"两者如同等分。然而彼"诸天之信及戒"等语。"应置证处"应引来后"说"字结合。为何置证处?说"应知为显示诸天与自信等同德"。为何不依经文字义取义而如是取义?说"因注释"等。
163."故"即因注释中说置天为证处坚固随念自德,如戒舍随念此中亦适合自德随念为生禅因,故。"前分"即修习初。"后分"即如何修习者成就近行禅时修习时。若此中唯应随念自德,如何此为天随念?说"由随念与诸天功德相似信等德"。以此显示此修习由相似假想说为"天随念",非由天及彼等德随念。或应知此名依前分所起天功德随念。如是将说"依前分缘天转心"。余极易知。
杂说解释
164."此等"即此等佛随念等六随念。"于广说"即于广转起说,即大名经;


sandhāya vadati. Bhagavātiādīnaṃ atthanti bhagavātiādīnaṃ padānaṃ atthaṃ. Atthavedanti vā hetuphalaṃ paṭicca uppannaṃ tuṭṭhimāha. Dhammavedanti hetuṃ paṭicca uppannaṃ tuṭṭhiṃ. ‘‘Ārakattā araha’’nti anussarantassa hi yaṃ taṃ bhagavato kilesehi ārakattaṃ, so hetu. Ñāpako cettha hetu adhippeto, na kārako, sampāpako vā. Yonena ñāyamāno arahattattho, taṃ phalaṃ. Iminā nayena sesapadesupi hetuphalavibhāgo veditabbo. Dhammānussatiādīsupi ‘‘ādimajjhapariyosānakalyāṇattā’’tiādinā, ‘‘yasmā pana sā sammāpaṭipadā’’tiādinā ca tattha tattha hetuapadeso katoyevāti. Dhammūpasaṃhitanti yathāvuttahetuhetuphalasaṅkhātaguṇūpasaṃhitaṃ. Guṇeti attano guṇe.

165.Ariyasāvakānaññevaijjhantīti ariyasāvakānaṃ ijjhantiyevāti uttarapadāvadhāraṇaṃ daṭṭhabbaṃ, avadhāraṇañca tesaṃ sukhasiddhidassanatthaṃ. Tenāha ‘‘tesaṃ hī’’tiādi. Na puthujjanānaṃ sabbena sabbaṃ ijjhantīti. Tathā hi vakkhati ‘‘evaṃ santepī’’tiādi. Yadi evaṃ , kasmā mahānāmasuttādīsu (a. ni. 6.10; 11.11) bahūsu suttesu ariyasāvakaggahaṇaṃ katanti? Tesaṃ bahulavihāratāyāti ācariyā.

Nikkhantanti niggataṃ nissaṭaṃ. Muttanti vissaṭṭhaṃ. Vuṭṭhitanti apetaṃ. Sabbametaṃ vikkhambhanameva sandhāya vadati. Gedhamhāti palibodhato. Idampīti buddhānussativasena laddhaṃ upacārajjhānamāha. Ārammaṇaṃ karitvāti paccayaṃ katvā, pādakaṃ katvāti attho. Visujjhantīti paramatthavisuddhiṃ pāpuṇanti.

Sambādheti taṇhāsaṃkilesādinā sampīḷe saṃkaṭe gharāvāse. Okāsādhigamo lokuttaradhammassa adhigamāya adhigantabbaokāso. Anussatiyo eva anussatiṭṭhānāni. Visuddhidhammāti visujjhanasabhāvā, visujjhituṃ vā bhabbā. Paramatthavisuddhidhammatāyāti paramatthavisuddhiyā nibbānassa bhabbabhāvena. Upakkamenāti payogena. Pariyodapanāti visodhanā.

166.Evaṃ santepīti evaṃ mahānāmasuttādīsu anekesu suttesu ariyasāvakasseva vasena chasu anussatīsu desitāsupi. Yassānubhāvenāti yassa cittappasādassa balena. Pītiṃ paṭilabhitvāti anussavavasena buddhārammaṇaṃ pītiṃ uppādetvā.

Chaanussatiniddesavaṇṇanā niṭṭhitā.

Iti sattamaparicchedavaṇṇanā.

8. Anussatikammaṭṭhānaniddesavaṇṇanā

Maraṇassatikathāvaṇṇanā

167.Itoti devatānussatiyā. Sā hi chasu anussatīsu sabbapacchā niddiṭṭhattā āsannā, paccakkhā ca. Anantarāyāti tadanantaraṃ uddiṭṭhattā vuttaṃ. Maraṇassa sati maraṇassatīti maraṇaṃ tāva dassetuṃ ‘‘tattha maraṇa’’ntiādi vuttaṃ. Kāmañcettha khandhānaṃ bhedo ‘‘jarāmaraṇaṃ dvīhi khandhehi saṅgahita’’nti (dhātu. 71) vacanato cutikhandhānaṃ vināso maraṇanti vattabbaṃ, visesato pana taṃ jīvitindriyassa vināsabhāvena kammaṭṭhānikānaṃ paccupatiṭṭhatīti ‘‘jīvitindriyassa upacchedo’’ti vuttaṃ. Tenevāha niddese ‘‘kaḷevarassa nikkhepo jīvitindriyassupacchedo’’ti (vibha. 236; dī. ni. 2.390; ma. ni. 

我来帮您完整翻译这段巴利文:
为了说明意思。所谓"世尊等"的意思是指"世尊"等词语的意思。"法喜"指缘于因果而生起的欢喜。"法义"指缘于因而生起的欢喜。当忆念"由于远离(烦恼)故称为阿罗汉"时,世尊远离烦恼,这是因。这里所说的因是指能使人了知的,而非作者或引导者。由此而知阿罗汉的意义,这是果。其余词句的因果分别也应以此方式理解。在法随念等中,也如"以初中后皆善"等,"由于此是正道"等方式说明了因。"与法相应"是指与上述因果等功德相应。"功德"指自身的功德。
165.、"唯有圣弟子们能获得"意为圣弟子们必定能获得,应理解为后词的限定,此限定是为显示他们成就安乐。因此说"因为他们"等。凡夫不能完全获得。故后面将说"虽然如此"等。既然如此,为何在《大名经》等许多经中都提到圣弟子呢？论师说这是因为他们经常安住于此。
"出离"指离开、解脱。"解脱"指舍离。"出"指远离。这一切都是就镇伏而言。"贪着"指执着。"这个"是指由佛随念所得的近行定。"作为所缘"即作为条件,意为作为基础。"清净"指达到究竟清净。
"狭迫"指被贪染等逼迫的在家生活。"获得机会"指为证得出世间法而应获得的机会。随念本身即是随念处。"清净法"指具有清净的自性,或能够清净。"具有究竟清净法性"即以涅槃为应证之法。"努力"指精进。"净化"指清净。
166.、"虽然如此"意为虽然在《大名经》等许多经中六随念都是针对圣弟子而说。"以其力量"指以其心净信的力量。"获得喜"指缘佛而生起传闻所生之喜。
六随念释义注释完毕。
如是第七品注释。
8.、随念业处释义注释
死随念品注释
167.、"从这里"指从天随念开始。因为它在六随念中最后说示故近,也最明显。"紧接"是因为紧接其后说示。死随念中的死,首先以"于此死"等来说明。虽然蕴的破坏按"老死以二蕴摄"之说应说是死亡蕴的灭尽,但对修习业处者来说,它特别以命根的灭尽而现起,所以说是"命根的断绝"。因此在义释中说:"身体的舍弃,命根的断绝"。

1.92, 123). Tattha ekabhavapariyāpannassāti ekena bhavena paricchinnassa. Jīvitindriyassa upacchedoti jīvitindriyappabandhassa vicchedo āyukkhayādivasena antaradhānaṃ. Samucchedamaraṇanti arahato santānassa sabbaso ucchedabhūtaṃ maraṇaṃ. Saṅkhārānaṃ khaṇabhaṅgasaṅkhātanti saṅkhatadhammānaṃ udayavayaparicchinnassa pavattikhaṇassa bhaṅgo nirodhoti saṅkhaṃ gataṃ. Khaṇikamaraṇanti yathāvuttakhaṇavantaṃ tasmiṃyeva khaṇe labbhamānaṃ maraṇaṃ. Yaṃ khandhappabandhaṃ upādāya rukkhādisamaññā, tasmiṃ anupacchinnepi allatādivigamanaṃ nissāya matavohāro sammutimaraṇaṃ. Na taṃ idha adhippetanti taṃ samucchedakhaṇikasammutimaraṇaṃ idha maraṇānussatiyaṃ nādhippetaṃ abāhullato, anupaṭṭhahanato, asaṃvegavatthuto cāti adhippāyo.

Adhippetaṃ satiyā ārammaṇabhāvena. Āyuādīnaṃ khayakāle maraṇaṃ kālamaraṇaṃ. Tesaṃ aparikkhīṇakāle maraṇaṃ akālamaraṇaṃ. ‘‘Kālamaraṇaṃ puññakkhayenā’’ti idaṃ yathādhikāraṃ sampattibhavavasena vuttaṃ, vipattibhavavasena pana ‘‘pāpakkhayenā’’ti vattabbaṃ.

Āyusantānajanakapaccayasampattiyāti āyuppabandhassa pavattāpanakānaṃ āhārādipaccayānaṃ sampattiyaṃ. Vipakkavipākattāti attano phalānurūpaṃ dātabbavipākassa dinnattā. Gatikālāhārādisampattiyāabhāvenāti devānaṃ viya gatisampattiyā, paṭhamakappiyānaṃ viya kālasampattiyā, uttarakurukādīnaṃ viya āhārasampattiyā ca abhāvena. Ādi-saddena utusukkasoṇitādiṃ pariggayhati. Ajjatanakālapurisānaṃ viyāti viya-saddo aṭṭhāne paṭṭhapito, ajjatanakālapurisānaṃ vassasatamattaparimāṇassa viya āyuno khayavasenāti yojanā. Evaṃ hi anāgatepi paramāyuno saṅgaho kato hoti, atīte pana gatisampattiyā viya kālāhārādisampattiyā bhāvena anekavassasahassa parimāṇopi āyu ahosi. Ayañca vibhāgo vattamānassa antarakappassa vasena vuttoti daṭṭhabbaṃ. Kalāburājādīnanti ādi-saddena nandayakkhanandamāṇavakādīnaṃ saṅgaho daṭṭhabbo. Taṃ sabbampīti yaṃ ‘‘kālamaraṇaṃ akālamaraṇaṃ, tatthāpi puññakkhayamaraṇaṃ āyukkhayamaraṇaṃ ubhayakkhayamaraṇaṃ upakkamamaraṇa’’nti vuttappabhedaṃ maraṇaṃ, taṃ sabbampi.

168.Yonisoti upāyena. Manasikāroti maraṇārammaṇo manasikāro. Yena pana upāyena manasikāro pavattetabbo, taṃ byatirekamukhena dassetuṃ ‘‘ayoniso pavattayato’’tiādi vuttaṃ. Tattha ayoniso pavattayatoti anupāyena satiṃ, saṃvegaṃ, ñāṇañca anupaṭṭhapetvā maraṇaṃ anussarato. Tadetaṃ sabbampīti sokapāmojjānaṃ uppajjanaṃ, saṃvegassa anuppajjanaṃ, santāsassa uppajjanañca yathākkamaṃ satisaṃvegañāṇaviharato hoti. Yo hi ‘‘maraṇaṃ nāmetaṃ jātassa ekantika’’nti paṇḍitānaṃ vacanaṃ sarati, tattha saṃvegajāto hoti sampajāno ca, tassa iṭṭhajanamaraṇādinimittaṃ sokādayo anokāsāva. Tasmāti yasmā ayoniso manasikāraṃ pavattayato ete dosā, tasmā. Tattha tatthāti araññasusānādīsu. Hatamatasatteti corādīhi hate, sarasena mate ca satte. Diṭṭhapubbā sampatti yesaṃ te diṭṭhapubbasampattī, tesaṃ diṭṭhapubbasampattīnaṃ. Yojetvāti upaṭṭhapetvā. Ekaccassāti tikkhindriyassa ñāṇuttarassa.



我来翻译这段巴利文：
1.92,123.、其中"属于一有"指限于一个存在。"命根断绝"指命根相续的中断，以寿命尽等方式消失。"断绝死"指阿罗汉相续的完全断绝之死。"诸行剎那坏灭"指有为法生灭所限定的存续剎那的坏灭、灭尽。"剎那死"指如上所说具有剎那性，在那剎那中所得的死。依据蕴的相续而有树等概念，即使相续未断，也因湿润等的消失而有死的言说，这是世俗死。"这里不是指这个"意思是说这里的死随念不是指那断绝死、剎那死、世俗死，因为它们不普遍、不明显、不是警惕事。
作为念的所缘而意指。寿命等尽时的死是时死。它们未尽时的死是非时死。"时死是由福尽"这是就适宜的生有而言，若就不适宜的生有则应说"由恶尽"。
"由寿命相续生起因缘具足"指使寿命相续进行的食等因缘具足。"由异熟成熟"指已给予与其果相应的应给异熟。"由缺乏趣处、时节、食等圆满"指如诸天的善趣圆满、如最初劫人的时节圆满、如北俱卢洲等的食物圆满的缺乏。"等"字包括气候、精子、血液等。"如现在时代的人们"中的"如"字用于不当处，应理解为：如现在时代的人们寿命仅有百岁左右的尽。如此也包括未来的最长寿量，而过去由于有如善趣圆满的时节食物等圆满，寿命甚至有数千年之长。这种区分应理解为就现在的中劫而说。"如迦罗布王等"的"等"字应理解为包括难陀夜叉、难陀学童等。"这一切"指上述时死、非时死，其中又有福尽死、寿尽死、二俱尽死、加害死等种类的死。
168.、"如理"指以方便。"作意"指缘死的作意。为显示应以何种方式进行作意，以相反方式说"不如理修习"等。其中"不如理修习"指以不当方式，不现起念、警惕、智而随念死。"这一切"指忧喜的生起、警惕不生起、恐惧的生起，依次是由于缺乏念、警惕、智而住。若忆念智者所说"死是生者必然"，对此生起警惕并正知，则对所爱者死等所生的忧等无有立足处。"因此"意为因为不如理作意有这些过失，所以。"在彼彼处"指在林间、墓地等处。"被杀死的有情"指被盗贼等杀害和自然死亡的有情。"曾见过繁荣者"指那些曾见过繁荣的人们。"配合"指现起。"某些人"指利根者、以智为上者。

169.Vadhakapaccupaṭṭhānatoti ghātakassa viya pati pati upaṭṭhānato āsannabhāvato. Sampattivipattitoti ārogyādisampattīnaṃ viya jīvitasampattiyā vipajjanato. Upasaṃharaṇatoti paresaṃ maraṇaṃ dassetvā attano maraṇassa upanayanato. Kāyabahusādhāraṇatoti sarīrassa bahūnaṃ sādhāraṇabhāvato. Āyudubbalatoti jīvitassa dubbalabhāvato. Animittatoti maraṇassa vavatthitanimittābhāvato . Addhānaparicchedatoti kālassa paricchannabhāvato. Khaṇaparittatoti jīvitakkhaṇassa ittarabhāvato.

Vadhakapaccupaṭṭhānatoti ettha viya-saddo luttaniddiṭṭhoti dassento ‘‘vadhakassa viya paccupaṭṭhānato’’ti vatvā tamevatthaṃ vivaranto ‘‘yathā hī’’tiādimāha. Tattha cārayamānoti āgurento paharaṇākāraṃ karonto. Paccupaṭṭhitova upagantvā ṭhito samīpe eva. Jarāmaraṇaṃ gahetvāva nibbattanti ‘‘yathā hi ahicchattakamakuḷaṃ uggacchantaṃ paṃsuvirahitaṃ na hoti, evaṃ sattā nibbattantā jarāmaraṇavirahitā na hontī’’ti ettakena upamā. Ahicchattakamakuḷaṃ kadāci katthaci paṃsuvirahitampi bhaveyya, sattā pana kathañcipi jarāmaraṇavirahitā na hontīti khaṇikamaraṇaṃ tāva upamābhāvena dassetvā idhādhippetaṃ maraṇaṃ dassetuṃ ‘‘tathā hī’’tiādi vuttaṃ. Atha vā yadime sattā jarāmaraṇaṃ gahetvāva nibbattanti, nibbattisamanantarameva maritabbanti codanaṃ sandhāyāha ‘‘tathā hī’’tiādi. Avassaṃ maraṇatoti avassaṃ maritabbato, ekantena maraṇasabbhāvato vā. Pabbateyyāti pabbatato āgatā. Hārahārinīti pavāhe patitassa tiṇapaṇṇādikassa ativiya haraṇasīlā. Sandatevāti savati eva. Vattatevāti pavāhavasena vattati eva na tiṭṭhati.

Yamekarattinti yassaṃ ekarattiyaṃ, bhummatthe upayogavacanaṃ daṭṭhabbaṃ, accantasaṃyoge vā. Paṭhamanti sabbapaṭhamaṃ paṭisandhikkhaṇe. Gabbheti mātukucchiyaṃ. Māṇavoti satto. Yebhuyyena sattā rattiyaṃ paṭisandhiṃ gaṇhantīti rattiggahaṇaṃ. Abbhuṭṭhitovāti uṭṭhitaabbho viya, abhimukhabhāvena vā uṭṭhitova maraṇassāti adhippāyo. So yātīti so māṇavo yāti, paṭhamakkhaṇato paṭṭhāya gacchateva. Sa gacchaṃ na nivattatīti so evaṃ gacchanto khaṇamattampi na nivattati, aññadatthu maraṇaṃyeva upagacchati.

Kunnadīnanti pabbatato patitānaṃ khuddakanadīnaṃ. Pāto āporasānugatabandhanānanti purimadivase divā sūriyasantāpena anto anupavisitvā puna rattiyaṃ bandhanamūlaṃ upagatena āporasena tintasithilabandhanatāya pāto āporasānugatabandhanānaṃ.

Accayantīti atikkamanti. Uparujjhatīti nirujjhati. Udakameva odakaṃ, udakoghaṃ vā . Yasmā accayanti ahorattā, tasmā jīvitaṃ uparujjhati. Yasmā jīvitaṃ uparujjhati, tasmā āyu khīyati maccānaṃ. Papatatoti papatanato bhayaṃ sāmikānaṃ rukkhe ṭhatvā kamme viniyuñjitukāmānaṃ, heṭṭhā paviṭṭhānaṃ vā. Uggamanaṃ pati uggamananimittaṃ. Mā maṃ amma nivāraya pabbajjāyāti adhippāyo.

Koci mittamukhasatturandhagavesī saha vattamānopi na haneyya, ayaṃ pana ekaṃsena hanatiyevāti dassetuṃ ‘‘sahajātiyā āgatato’’ti vatvā ‘‘jīvitaharaṇato cā’’ti vuttaṃ.



我来翻译这段巴利文：
169.、"如屠者现前"指如杀手一般一再现前、接近。"从圆满到衰败"指如健康等圆满一样，生命圆满也会衰败。"引申"指指出他人之死而引申到自己之死。"身体为多人共有"指身体为许多（因缘）所共有。"寿命脆弱"指生命的脆弱性。"无相"指死亡无确定相。"期限有限"指时间有限。"剎那短暂"指生命剎那短暂。
关于"如屠者现前"，为显示其中省略的"如"字，说"如屠者现前"，为解释其义而说"如同"等。其中"挥动"指作出击打的动作。"现前"即靠近而立，就在附近。"伴随着老死而生"以"如同蘑菇发芽时必带泥土，众生出生时必带老死"为譬喻。蘑菇或许有时有处无泥土，但众生无论如何都不能离开老死，如此先以剎那死为譬喻，为显示此处所指的死而说"如是"等。或者，为回应"既然众生伴随着老死而生，是否一生即应死去"的质疑而说"如是"等。"必定死"指必定要死，或确定有死。"山洪"指从山上而来。"冲刷一切"指极善于冲走落入水流中的草叶等。"流动"指不断流动。"运转"指以水流方式运转而不停止。
"某一夜"指在某一夜中，应理解为处格的宾格用法，或表完全结合。"最初"指最开始的结生剎那。"胎中"指母胎中。"人"指有情。取"夜"是因为大多数有情在夜间结生。"升起"指如云升起，或指面向死亡而起。"他行"指那人行走，从最初剎那起就一直在走。"他行不返"指他如此行走连一剎那也不返回，只是趋向死亡。
"小河"指从山上流下的小河。"晨起水气浸润绑缚"指前一天白天被太阳热气渗入内部，夜间又被水气回到根部浸润，因此在晨起时绑缚被水气浸润而松软。
"流逝"指经过。"止息"指灭尽。"水"即是水，或水流。因为昼夜流逝，所以生命止息。因为生命止息，所以众生寿命耗尽。"坠落"指对想在树上工作的主人们，或进入树下者而言的坠落之危险。"升起"指升起之因。意思是"母亲啊，请勿阻止我出家"。
为显示某些亲友面貌的敌人虽在寻找破绽而共处也不一定会杀害，而这个却必定会杀害，所以说"与生俱来"后又说"夺取生命"。

170.Nanti sampattiṃ. Sukhīti dibbasadisehi bhogehi, ādhipateyyena ca sukhasamaṅgī. Dehabandhenāti sarīrena. Asokoti asokamahārājā. Sokamāgatoti socitabbataṃ gato.

Ārogyaṃ yobbanānaṃ. Byādhijarāpariyosānatā jīvitassa maraṇapariyosānatāya udāharaṇavasena ānītā, paccayabhāgavasena vā. Lokoyeva lokasannivāso yathā sattāvāsāti, sannivasitabbatāya vā sattanikāyo lokasannivāso. Anugatoti anubandho paccatthikena viya. Anusaṭoti anupaviṭṭho upavisena viya. Abhibhūtoti ajjhotthaṭo maddahatthīhi viya. Abbhāhatoti pahaṭo bhūtehi viya.

Selāti silāmayā, na paṃsuādimayā. Vipulāti mahantā anekayojanāyāmavitthārā. Nabhaṃ āhaccāti vipulattā eva ākāsaṃ abhivihacca sabbadisāsu pharitvā. Anupariyeyyunti anuvicareyyuṃ. Nippothentāti attanā āghātitaṃ cuṇṇavicuṇṇaṃ karontā. Adhivattantīti adhibhavanti. Kulena vā rūpena vā sīlena vā sutena vā saddhādīhi vā seṭṭhoti sambhāvanāya khattiyādīsu na kañci parivajjeti. Tehi eva nihīnoti avamaññamānāya suddādīsu na kañci parivajjeti. Aññadatthu sabbameva abhimaddati nimmathati. Daṇḍādiupāyā ca tattha avisayā evāti dassetuṃ ‘‘na tattha hatthīnaṃ bhūmī’’tiādi vuttaṃ. Tattha mantayuddhenāti āthabbaṇavedavihitena mantasaṅgāmappayogena. Dhanenāti dhanadānena. Vā-saddo avuttavikappanattho. Tena sāmaṃ, bhedañca saṅgaṇhāti.



我来翻译这段巴利文：
170.、"那"指繁荣。"快乐"指以类似天界的享受和统治权而具足安乐。"以身体束缚"指以色身。"无忧"指阿育大王。"遭遇忧"指陷入应忧愁的状态。
"健康与青春"。以疾病和衰老为终点来说明生命以死亡为终点是作为譬喻而引述，或是根据因缘关系。世间即是世间住处，如有情住处；或由于可居住性，有情群即是世间住处。"随逐"指如敌人般跟随。"渗入"指如毒药般渗入。"压伏"指如被发狂的象践踏般覆盖。"打击"指如被鬼魅击打。
"石"指由岩石所成，非由泥土等所成。"巨大"指广大，有多由旬的长度和宽度。"触天"即因巨大而击触虚空，遍满所有方向。"环绕"指转动。"粉碎"指将所击中的完全碾成碎屑。"压过"指压制。不论以种姓、容貌、戒行、博闻，或信等认为殊胜，对刹帝利等任何人都不会避开。同样，以这些为低劣而轻视首陀罗等任何人也不会避开。必定会压碎、摧毁一切。
为显示杖等方便在此无效，故说"于此非象之地"等。其中"咒术战"指以阿闼婆吠陀所制定的咒术战争方式。"以财"指以布施财物。"或"字表示包括未说之义。由此包括安抚和离间。

171.Parehi saddhiṃ attano upasaṃharaṇatoti parehi matehi saddhiṃ ‘‘tepi nāma matā, kimaṅgaṃ pana mādisā’’ti attano maraṇassa upanayanato. Yasamahattatoti parivāramahattato, vibhavamahattato ca. Puññamahattatoti mahāpuññabhāvato. Thāmamahattatoti vīriyabalamahattato. Yudhiṭṭhilo dhammaputto. Cānuro yo baladevena nibbuddhaṃ katvā mārito.

Saha iddhīhīti vejayantakampananandopanandadamanādīsu diṭṭhānubhāvāhi attano iddhīhi saddhiṃ maccumukhaṃ paviṭṭho.

Kalaṃ nagghanti soḷasinti soḷasannaṃ pūraṇabhāgaṃ na agghanti. Idaṃ vuttaṃ hoti – āyasmato therassa sāriputtassa paññaṃ soḷasabhāge katvā tato ekaṃ bhāgaṃ soḷasadhā gahetvā laddhaṃ ekabhāgasaṅkhātaṃ kalaṃ sammāsambuddhaṃ ṭhapetvā aññesaṃ sattānaṃ paññā na agghantīti.

Sabbassāpi saṃkilesapakkhassa samugghāto ñāyena āraddhavīriyassa hotīti āha ‘‘ñāṇavīriyabalenā’’ti. Sammādiṭṭhisammāvāyāmesu hi siddhesu aṭṭhaṅgiko ariyamaggo siddhova hotīti. Ekākībhāvena khaggavisāṇakappā. Paratoghosena vinā sayameva bhūtā paṭividdhākuppāti sayambhuno.

Hatthagatasuvaṇṇavalayānaṃ aññamaññaṃ saṅghaṭṭanaṃ vaṃsakaḷīrassa katthaci asattatāti evamādikaṃ taṃ taṃ nimittaṃ kāraṇaṃ āgamma. Vīmaṃsantāti pavattinivattiyo upaparikkhantā. Mahantānaṃ sīlakkhandhādīnaṃ esanaṭṭhena mahesayo. Ekacariyanivāsenāti ekacariyanivāsamattena, na sīlādinā. Khaggamigasiṅgasamā upamā yesaṃ, khaggamigasiṅgaṃ vā samūpamā yesaṃ te khaggasiṅgasamūpamā.

Tambanakhatuṅganakhatādiasītianubyañjanapaṭimaṇḍitehi suppatiṭṭhitapādatādīhi dvattiṃsāya mahāpurisalakkhaṇehi vicitro acchariyabbhuto rūpakāyo etassāti asīti…pe… rūpakāyo. Saha vāsanāya sabbesaṃ kilesānaṃ pahīnattā sabbākāraparisuddhasīlakkhandhādiguṇaratanehi samiddho dhammakāyo etassāti sabbākāra…pe… dhammakāyo. Ṭhānasoti taṅkhaṇeyeva.

Evaṃmahānubhāvassāti evaṃ yathāvuttarūpakāyasampattiyā, dhammakāyasampattiyā ca viññāyamānavipulāparimeyyabuddhānubhāvassa, vasaṃ nāgataṃ anupagamanavasenāti adhippāyo.

Maraṇaṃ sāmaññaṃ etassāti maraṇasāmañño, tassa bhāvo maraṇasāmaññatā, tāya.

172.Kimikulānanti kimisamūhānaṃ, kimijātīnaṃ vā. Jīyantīti jaraṃ pāpuṇanti.

Nikkhanteti vītivatte. Paṭihitāyāti paccānugatāya. So mamassa antarāyoti sā yathāvuttā na kevalaṃ kālakiriyāva, atha kho mama atidullabhaṃ khaṇaṃ labhitvā ṭhitassa satthusāsanamanasikārassa antarāyo assa bhaveyya. Byāpajjeyyāti vipattiṃ gaccheyya. Satthakena viya aṅgapaccaṅgānaṃ kantanakā maraṇakāle sandhibandhanacchedanakavātā satthakavātā.

173.Abalanti balahīnaṃ. Dubbalanti tasseva vevacanaṃ. Abhāvattho hi ayaṃ du-saddo ‘‘dussīlo (a. ni. 5.213; a. ni. 10.75) duppañño’’tiādīsu (ma. ni. 

我来翻译这段巴利文：
171.、"与他人相比于己"指与死去的他人相比较说"他们尚且死去，何况像我这样的人"而引申到自己的死。"地位之大"指眷属之大和财富之大。"福德之大"指大福德性。"力量之大"指精进力之大。"优提色罗"是正法之子。"加诺罗"是被跋罗提婆搏斗而杀死的人。
"连同神通"指以在震动胜利宫、降伏难陀优波难陀等事中所显示的神通力，与其神通一起进入死亡之口。
"不值十六分之一"指不及十六分满的一分。这是说：将尊者舍利弗的智慧分成十六份，再取其一份分成十六份，所得的一份，除了正等正觉者外，其他众生的智慧不及其价值。
由于一切烦恼分都由正理精进而断除，故说"以智慧精进力"。因为正见、正精进成就时，八支圣道即已成就。因独处而如犀牛角。不依他闻而自己证得不动，故为自觉者。
依于手中金镯相互撞击、竹笋不依附等种种因缘。"观察"指详细考察活动与止息。因寻求戒蕴等大法而为大仙。"以独行居住"仅指独行居住，非指戒等。以犀角为譬喻者，或以犀角为同等譬喻者，称为如犀角譬喻者。
具有铜色指甲、凸起指甲等八十种随好庄严，以及足善安立等三十二大人相所庄严的稀有奇妙色身，故称"八十"等"色身"。因断除一切烦恼及习气而具足一切种清净戒蕴等功德宝，故具"一切"等"法身"。"当下"指在那一剎那。
"如此大威力"指如此以前述色身圆满、法身圆满而可知的广大无量佛陀威力，意为未随顺进入其势力范围。
"死亡平等"就是它的，故为死亡平等性，以此。
172.、"虫类"指虫群或虫种。"衰老"指达到老。
"已过去"指已度过。"返回"指回来。"那会成为我的障碍"指不仅是前述的死亡，而且会成为我已获得极难得的时机而住于师教作意的障碍。"败坏"指趋向毁灭。"刀风"指如刀割截肢体般在死时切断关节结缚的风。
173.、"无力"指缺乏力量。"微弱"是它的同义词。这个"du"字表示缺乏义，如在"恶戒"、"愚痴"等中

1.449) viya. Tadetaṃ āyu. Assāsapassāsānaṃ samavuttitā aparāparaṃ pavesanikkhamova. Bahi nikkhantanāsikavāte anto apavisante, paviṭṭhe vā anikkhamanteti ekasseva pavesanikkhamo viya vuttaṃ, taṃ nāsikavātabhāvasāmaññenāti daṭṭhabbaṃ. Adhimattatāya accāsannaadhiṭṭhānādinā. Tadabhāvo hi iriyāpathānaṃ samavuttitā. Atisītena abhibhūtassa kāyassa vipajjanaṃ mahiṃsaraṭṭhādīsu himapātakālena dīpetabbaṃ. Tattha hi sattā sītena bhinnasarīrā jīvitakkhayaṃ pāpuṇanti. Atiuṇhena abhibhūtassa vipajjanaṃ marukantāre uṇhābhitattāya pacchiṃ, tattha ṭhapitaṃ upari sāṭakaṃ, puttañca akkamitvā matāya itthiyā dīpetabbaṃ. Mahābhūtānaṃ samavuttitā pakopābhāvo . Pathavīdhātuādīnaṃ pakopena sarīrassa vikārāpatti parato dhātukammaṭṭhānakathāyaṃ āgamissati. Yuttakāleti bhuñjituṃ yuttakāle khuddābhibhūtakāle.

174.Avavatthānatoti kālādivasena vavatthānābhāvato. Vavatthānanti cettha paricchedo adhippeto, na asaṅkarato vavatthānaṃ, nicchayo cāti āha ‘‘paricchedābhāvato’’ti. Na nāyareti na ñāyanti.

Itoparanti ettha paranti paraṃ aññaṃ kālanti attho. Tena orakālassāpi saṅgaho siddho hoti. Paramāyuto orakālaṃ eva cettha ‘‘para’’nti adhippetaṃ. Tato paraṃ sattānaṃ jīvanassa abhāvato ‘‘vavatthānābhāvato’’ti vattuṃ na sakkāti. Abbudapesītiādīsu ‘‘abbudakāle pesikāle’’tiādinā kāla-saddo paccekaṃ yojetabbo. Kāloti idha pubbaṇhādivelā adhippetā. Tenāha ‘‘pubbaṇhepi hī’’tiādi. Idheva dehena patitabbanti sambandho. Anekappakāratoti nagare jātānaṃ gāme, gāme jātānaṃ nagare, vane jātānaṃ janapade, janapade jātānaṃ vanetiādinā anekappakārato. Ito cutenāti ito gatito cutena. Idha imissaṃ gatiyaṃ. Yantayuttagoṇo viyāti yathā yante yuttagoṇo yantaṃ nātivattati, evaṃ loko gatipañcakanti ettakena upamā.

175.Appaṃ vā bhiyyoti vassasatato upari ‘‘dasa vā vassāni, vīsati vā’’tiādinā dutiyaṃ vassasataṃ apāpuṇanto appakaṃ vā jīvatīti attho. Gamanīyoti gandhabbo upapajjanavasena. Samparāyoti paraloko.

Hīḷeyyāti paribhaveyya na sambhāveyya. Nanti āyuṃ. Suporisoti sādhupuriso paññavā. Careyyāti sucaritaṃ careyya. Tenāha ‘‘ādittasīsovā’’ti.

Sattahi upamāhīti –

‘‘Seyyathāpi, brāhmaṇa, tiṇagge ussāvabindu sūriye uggacchante khippaṃyeva paṭivigacchati, na ciraṭṭhitikaṃ hoti. Udake udakapubbuḷaṃ. Udake daṇḍarāji. Nadī pabbateyyā dūraṅgamā sīghasotā hārahārinī. Balavā puriso jivhagge kheḷapiṇḍaṃ saṃyūhitvā akasireneva vameyya. Divasaṃ santatte ayokaṭāhe maṃsapesi pakkhittā khippaṃyeva paṭivigacchati, na ciraṭṭhitikā hoti. Gāvī vajjhā āghātanaṃ nīyamānā yaṃ yadeva pādaṃ uddharati, santikeva hoti vadhassa, santikeva maraṇassa, evamevaṃ kho, brāhmaṇa, govajjhūpamaṃ jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇa’’nti (a. ni. 

我来翻译这段巴利文：
1.449.、如同那样。这个生命。入出息的均衡就是反复的进出。当出去的鼻息不入内，或入内的不出去，如说是一个的出入，这应理解为以鼻息的共同性而说。由过度即过近所依等。因为没有这个才是四威仪的均衡。被严寒压制的身体败坏，应以摩醯沙勒国等在下雪时为例。在那里众生被寒冷弄坏身体而命终。被酷热压制的败坏，应以沙漠中被热所逼，踏着篮子、上面放的衣服和儿子而死的女人为例。大种的均衡是无躁动。由地界等躁动而身体发生变异，后面在界业处的解说中会出现。"适时"指适合进食的时候、被饥饿所逼的时候。
174.、"无确定"指无法依时间等确定。这里的"确定"是指限定，不是指无混杂的确定和决定，所以说"无限定"。"不知道"指不了知。
"此后"中的"后"意为其他时间。由此也包括近时。这里的"后"是指从最长寿量往下的近时。因为此后众生无法存活，所以不能说"无确定"。在"肉团、肉片"等中，"时"字应分别与"肉团时、肉片时"等结合。"时"在这里指上午等时分。所以说"因为在上午"等。应与"就在此处以身体倒下"结合。"多种方式"指城中出生的在乡村，乡村出生的在城中，林中出生的在地区，地区出生的在林中等多种方式。"从此处死"指从此趣死。"此处"指在此趣。"如套在机器上的牛"的譬喻是：如同套在机器上的牛不能超出机器，如是世间不出五趣。
175.、"或更少"意为超过百岁"十年或二十年"等不到第二个百岁而活的寿命少。"所去处"指乾闼婆以投生方式。"来世"指他世。
"轻视"指轻蔑不尊重。"它"指寿命。"善人"指善良的智者。"应行"指应行善行。所以说"如头燃烧"。
"以七个譬喻"即：
"婆罗门啊！譬如草尖上的露珠，日升时即刻消失，不能久住。水中的水泡。水中的棍痕。山间的急流，奔腾远去，冲刷一切。力士在舌尖上聚集唾液毫不费力地吐出。炽热一日的铁锅中放入肉片即刻消失，不能久住。如被牵往屠场的母牛，每举一足即近于杀戮，即近于死亡。如是，婆罗门啊！人的生命如被杀的牛，短暂轻促，多苦多恼，应以智慧了知，应作善事，应行梵行，生者无不死。" ;

7.74) –

Evamāgatāhi imāhi sattahi upamāhi alaṅkataṃ.

Rattindivanti ekaṃ rattindivaṃ. Bhagavato sāsananti ariyamaggapaṭivedhāvahaṃ satthu ovādaṃ. Bahuṃ vata me kataṃ assāti bahuṃ vata mayā attahitaṃ pabbajitakiccaṃ kataṃ bhaveyya. Tadantaranti taṃ khaṇaṃ tattakaṃ velaṃ. Ekaṃ piṇḍapātanti ekaṃ divasaṃ yāpanappahonakaṃ piṇḍapātaṃ. Dandhanti mandaṃ cirāya. Avissāsiyo avissāsanīyo.

176. Citte dharanteyeva sattānaṃ jīvitavohāro, cittassa ca atiittaro khaṇo lahuparivattibhāvato. Yathāha bhagavā ‘‘nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ lahuparivattaṃ, yathayidaṃ citta’’nti (a. ni. 1.48; kathā. 335). Tasmā sattānaṃ jīvitaṃ ekacittakkhaṇikattā lahusaṃ ittaranti dassento ‘‘paramatthato’’tiādimāha. Tattha ‘‘paramatthato’’ti iminā yāyaṃ ‘‘yo ciraṃ jīvati, so vassasata’’ntiādinā sattānaṃ (dī. ni. 2.7; saṃ. ni. 1.145; a. ni. 7.74) jīvitappavatti vuttā, sā pabandhavisayattā vohāravasenāti taṃ paṭikkhipati. ‘‘Atiparitto’’ti iminā –

‘‘Seyyathāpi, bhikkhave, cattāro daḷhadhammā dhanuggahā susikkhitā katahatthā katūpāsanā catuddisā ṭhitā assu, atha puriso āgaccheyya ‘ahaṃ imesaṃ…pe… katūpāsanānaṃ catuddisā kaṇḍe khitte appatiṭṭhite pathaviyaṃ gahetvā āharissāmī’ti. Yathā ca, bhikkhave, tassa purisassa javo, yathā ca candimasūriyānaṃ javo, tato sīghataro. Yathā ca, bhikkhave, tassa purisassa javo, yathā ca candimasūriyānaṃ javo, yathā ca yā devatā candimasūriyānaṃ purato dhāvanti, tāsaṃ devatānaṃ javo, tato sīghataraṃ āyusaṅkhārā khīyantī’’ti (saṃ. ni. 2.228) –

Evaṃ vuttaṃ parittampi paṭikkhipati. Tatra hi gamanassādānaṃ devaputtānaṃ heṭṭhupariyena paṭimukhaṃ dhāvantānaṃ sirasi, pāde ca baddhakhuradhārāsannipātatopi parittako rūpajīvitindriyassa so khaṇo vutto, cittassa pana ativiya parittataro, yassa upamāpi natthi. Tenevāha ‘‘yāvañcidaṃ, bhikkhave, upamāpi na sukarā, yāva lahuparivattaṃ citta’’nti (a. ni. 

我来 译这段巴利文：
7.74. - 以如此所说的这七个譬喻来庄严。
"昼夜"指一昼夜。"世尊的教导"指能导致证悟圣道的导师教诫。"我实已做了很多"意为我已做了很多出家人的自利之事。"其间"指那个时刻、那么多时间。"一托钵"指一日所需的托钵食。"迟缓"指慢、久远。"不可信赖"指不值得信赖。
176.、只要心在持续，众生就有生命的言说，而心的剎那极其短暂因为迅速变异。如世尊所说："诸比丘，我不见有任何一法如此迅速变异，如此心。"因此为显示众生的生命因为仅为一心剎那而迅速短暂，说"就究竟义"等。其中"就究竟义"否定以"长寿者活一百岁"等所说的众生生命延续，那是就相续而言的世俗说法。以"极其短暂"否定如下所说的短暂：
"诸比丘，譬如有四位强健的弓箭手，善于训练，熟练，精通射术，站在四方。然后有人来说：'我要在这些......精通射术者从四方射出，箭未落地时把它们抓住带来。'诸比丘，如那人的速度，如日月的速度，比那更快。诸比丘，如那人的速度，如日月的速度，如在日月前奔跑的天神们的速度，比那更快地寿行耗尽。"
在那里说到色命根的剎那比天子们上下相对奔跑时头部和足部系着的剃刀相遇还要短暂，而心的剎那更加短暂，无法找到譬喻。所以说："诸比丘，要找譬喻说明心的迅速变异，是很困难的。"

1.48). Jīvitakkhaṇoti jīvanakkhaṇo. Ekacittappavattimattoyeva ekassa cittassa pavattimatteneva sattānaṃ paramatthato jīvanakkhaṇassa paricchinnattā. Idāni tamatthaṃ upamāya pakāsento ‘‘yathā nāmā’’tiādimāha. Tattha pavattamānanti pavattantaṃ. Ekacittakkhaṇikanti ekacittakkhaṇamattavantaṃ. Tasmiṃ citte niruddhamatteti yena vattamānacittakkhaṇena ‘‘jīvatī’’ti vuccati, tasmiṃ citte nirodhaṃ bhaṅgaṃ pattamatte taṃsamaṅgī satto niruddho matoti vuccati. Vuttamevatthaṃ pāḷiyā vibhāvetuṃ ‘‘yathāhā’’tiādi vuttaṃ. Tena tīsupi kālesu sattānaṃ paramatthato jīvanaṃ nāma cittakkhaṇavasenevāti dasseti.

Jīvitanti jīvitindriyaṃ. Sukhadukkhāti sukhadukkhavedanā. Upekkhāpi hi sukhadukkhāsu eva antogadhā iṭṭhāniṭṭhabhāvato. Attabhāvoti jīvitavedanāviññāṇāni ṭhapetvā avasiṭṭhadhammā vuttā. Kevalāti attanā, niccabhāvena vā avomissā. Ekacittasamāyuttāti ekekena cittena sahitā. Lahuso vattati khaṇoti vuttanayena ekacittakkhaṇikatāya lahuko atiittaro jīvitādīnaṃ khaṇo vattati.

Ye niruddhā marantassāti cavantassa sattassa cutito uddhaṃ ‘‘niruddhā’’ti vattabbā ye khandhā. Tiṭṭhamānassa vā idhāti ye vā idha pavattiyaṃ tiṭṭhantassa dharantassa bhaṅgappattiyā niruddhā khandhā. Sabbepi sadisā te sabbepi ekasadisā. Kathaṃ? Gatā appaṭisandhikā puna āgantvā paṭisandhānābhāvena vigatā. Yathā hi cutikhandhā na nivattanti, evaṃ tato pubbepi khandhā, tasmā ekacittakkhaṇikaṃ sattānaṃ jīvitanti adhippāyo.

Anibbattena na jātoti anuppannena cittena jāto na hoti ajāto nāma hoti. Paccuppannena vattamānena cittena jīvati jīvamāno nāma hoti. Cittabhaṅgā mato lokoti cuticittassa viya sabbassapi tassa tassa cittassa bhaṅgappattiyā ayaṃ loko paramatthato mato nāma hoti niruddhassa appaṭisandhikattā. Evaṃ santepi paññatti paramatthiyā yā taṃ taṃ dharantaṃ cittaṃ upādāya ‘‘tisso jīvati, phusso jīvatī’’ti vacanappavattiyā visayabhūtā santānapaññatti, sā ettha paramatthiyā paramatthabhūtā. Tathā hi vadanti ‘‘nāmagottaṃ na jīratī’’ti (saṃ. ni. 1.76).

177.Aññataraññatarena ākārena. Cittanti kammaṭṭhānārammaṇaṃ cittaṃ. Āsevanaṃ labhatīti bhāvanāsevanaṃ labhati, bahiddhā vikkhepaṃ pahāya ekattavasena maraṇārammaṇameva hotīti. Tenāha ‘‘maraṇārammaṇā sati santiṭṭhatī’’ti. Sabhāvadhammānaṃ bhedo sabhāvadhammagatiko evāti āha ‘‘sabhāvadhammattā pana ārammaṇassā’’ti. Tenāha bhagavā ‘‘jarāmaraṇaṃ, bhikkhave, aniccaṃ saṅkhataṃ paṭiccasamuppanna’’ntiādi (saṃ. ni. 

我来翻译这段巴利文：
1.48.、"生命剎那"指存活的剎那。"仅为一心活动"因为就究竟义而言，众生的存活剎那仅限于一心的活动。现在为以譬喻说明此义而说"譬如"等。其中"活动"指正在活动。"一心剎那"指仅具一心剎那。"在那心灭尽时"指以现在心剎那而称为"活着"，在那心刚达到灭尽坏灭时，具有它的有情称为灭尽、死亡。为以圣典阐明已说之义而说"如说"等。由此显示在三时中众生就究竟义而言的活命只是依心剎那。
"生命"指命根。"乐苦"指乐受和苦受。舍也包含在乐苦中，因为有可意、不可意性。"自体"指除去生命、受、识外的其余诸法。"独"指以自体，或以常性而不相混。"与一心相应"指与每一心相俱。"剎那迅速运转"指如所说的方式是一心剎那性，生命等的剎那迅速短暂地运转。
"死者已灭"指死去的有情死后应称为"已灭"的诸蕴。"或此住者"指在此相续中安住、持续者因达到坏灭而灭尽的诸蕴。"一切皆相似"指一切都相同。如何？已去无结生，因无再来结合而离去。如死时诸蕴不返，如是在那之前的诸蕴也是，所以有情的生命是一心剎那。
"未生则不生"指以未生起的心则不生，称为未生。以现在正在活动的心而活着，称为正在活着。"心坏则世间死"指如死心一样，一切彼彼之心达到坏灭时，这世间就究竟义而言称为死，因为灭尽者无结生。即使如此，概念是就究竟义而言，依彼彼持续的心而有"帝须活着，富沙活着"等言说的所缘成为相续概念，这在此是就究竟义而言的究竟。所以说"名姓不衰老"。
177.、以某种形态。"心"指业处所缘的心。"获得修习"指获得修习，舍弃外在散乱而以专一方式只缘死亡。所以说"缘死的念安住"。自性法的坏灭必定是自性法的进程，所以说"因所缘是自性法"。所以世尊说"诸比丘，老死是无常、有为、缘起"等。;

2.20). Saṃvejanīyattāti saṃvegajananato mahābhūtesu mahāvikāratā viya gayhamānā maraṇaṃ anussariyamānaṃ uparūpari ubbegameva āvahatīti tattha na bhāvanācittaṃ appetuṃ sakkoti. Yadi sabhāvadhammattā appanaṃ na pāpuṇāti, lokuttarajjhānaṃ ekaccāni arūpajjhānāni ca kathanti āha ‘‘lokuttarajjhānaṃ panā’’tiādi. Visuddhibhāvanānukkamavasenāti heṭṭhimavisuddhiyā ānubhāvena adhigatātisayāya paṭipadāñāṇadassanavisuddhibhāvanāya, sabbasaṅkhārehi nibbindanavirajjanādivisaṃyogādhimuttiappanāya ca paṭipakkhabhūtānaṃ pāpadhammānaṃ vigamoti evaṃbhūtassa visuddhibhāvanānukkamassa vasena lokuttarajjhānaṃ appanāppattameva hoti. Ārammaṇasamatikkamanamattaṃ tattha hotīti aññesaṃ sabhāvadhammārammaṇakammaṭṭhānānaṃ viya cittassa samādhāne byāpāro natthi. Yathāsamāhitena pana cittena ārammaṇasamatikkamanamattameva bhāvanāya kātabbaṃ, tasmā sabhāvadhammepi āruppajjhānaṃ appetīti.

Satataṃappamatto hoti saṃvegabahulattā, tato evassa sabbabhavesu anabhiratisaññāpaṭilābho. Jīvitanikantiṃ jahāti maraṇassa avassaṃbhāvitādassanato. Pāpagarahī hoti aniccasaññāpaṭilābhato, tato eva asannidhibahulatā, vigatamalamaccheratā ca. Tadanusārenāti aniccasaññāparicayānusārena. Abhāvitamaraṇāti abhāvitamaraṇānussaraṇā. Abhayo asammūḷho kālaṃ karoti pageva maraṇasaññāya sūpaṭṭhitattā.

Kāyagatāsatikathāvaṇṇanā

178. Buddhā uppajjanti etthāti buddhuppādo, buddhānaṃ uppajjanakālo, tasmā. Aññatra taṃ ṭhapetvā, aññasmiṃ kāleti attho. Na pavattapubbanti apavattapubbaṃ. Tato eva sabbatitthiyānaṃ avisayabhūtaṃ. Nanu ca sunettasatthārādayo (a. ni. 6.54; 7.66, 73), aññe ca tāpasaparibbājakā sarīraṃ ‘‘asubha’’nti jāniṃsu. Tathā hi sumedhatāpasena sarīraṃ jigucchantena vuttaṃ –

‘‘Yannūnimaṃ pūtikāyaṃ, nānākuṇapapūritaṃ;

Chaḍḍayitvāna gaccheyyaṃ, anapekkho anatthiko’’ti. (bu. vaṃ. 2.8) –

Ādi. Kāmaṃ bodhisattā, aññe ca tāpasādayo sarīraṃ ‘‘asubha’’nti jānanti, kammaṭṭhānabhāvena pana na jānanti. Tena vuttaṃ ‘‘aññatra buddhuppādā’’tiādi. Saṃvegāya saṃvattati yāthāvato kāyasabhāvappavedanato. Atthāyāti diṭṭhadhammikādiatthāya. Yogakkhemāyāti catūhi yogehi khemabhāvāya. Satisampajaññāyāti sabbattha satiavippavāsāya ca sattaṭṭhāniyasampajaññāya ca. Ñāṇadassanapaṭilābhāyāti vipassanāñāṇādhigamāya. Vijjāvimuttiphalasacchikiriyāyāti tisso vijjā, cittassa adhimutti nibbānaṃ, cattāri sāmaññaphalānīti etesaṃ paccakkhakaraṇāya. Amatassa nibbānassa adhigamahetutāya, amatasadisātappakasukhasahitatāya ca kāyagatāsati ‘‘amata’’nti vuttā. Paribhuñjantīti jhānasamāpajjanena vaḷañjanti. Parihīnanti jinaṃ. Viraddhanti anadhigamena virajjhitaṃ. Āraddhanti sādhitaṃ nipphāditaṃ. Anekehi ākārehi tesu tesu suttantesu pasaṃsitvā yaṃ taṃ kāyagatāsatikammaṭṭhānaṃ niddiṭṭhanti sambandho . Kattha pana niddiṭṭhanti? Kāyagatāsatisutte (ma. ni. 

我来翻译这段巴利文：
2.20.、"令人厌离性"指生起厌离，因为如大种中的大变异般被把握，随念死亡越来越带来恐惧，所以心不能在那里达到安止。如果因为是自性法而不能达到安止，那么出世间禅和某些无色禅如何可能？为此说"但出世间禅"等。"依清净修习次第"指依下位清净力而获得殊胜的行道智见清净修习，以及对一切行厌离、离染等离系倾向的安止，是与作为对治的恶法远离的这样的清净修习次第，出世间禅必定达到安止。"那里只是超越所缘"指没有像其他以自性法为所缘的业处那样使心专注的作用。但以如是专注的心只需作超越所缘的修习，所以即使是自性法，无色禅也能入定。
因为多有警惕而常常不放逸，由此而获得对一切有的不乐想。因见死亡必然性而舍弃对生命的贪爱。因获得无常想而厌恶恶事，由此而多不储藏，离垢无悭吝。"随顺那个"指随顺无常想的熟习。"未修死"指未修死随念。因为死想很好地确立，所以无畏无痴而死。
身至念义释
178.、佛陀生起于此故为佛陀生起，佛陀生起的时期，从此。"除此"指除去那个，在其他时期的意思。"未曾转起"指不曾转起。因此是一切外道所不及的境界。但难道善眼导师等和其他苦行外道不知身体是"不净"吗？如是善慧苦行者厌恶身体而说：
"我应舍此腐朽身，充满种种不净物，
离去无所依恋，无所希求。"等。
虽然菩萨和其他苦行者等知道身体是"不净"，但不知道作为业处。所以说"除佛陀生起"等。导向厌离，因为如实宣说身体的自性。"为利益"指为现法等利益。"为解脱"指为从四轭得解脱。"为念与正知"指为一切处不离念和七处正知。"为获得智见"指为证得观智。"为作证明解脱果"指为亲证三明、心解脱、涅槃和四沙门果。身至念因为是证得涅槃之因，具有如甘露般的热力乐，所以称为"甘露"。"受用"指以入禅那而受用。"失去"指衰退。"违背"指因未证得而失去。"成就"指完成圆满。"在诸经中以种种方式赞叹所说的身至念业处"为关联句。在哪里说呢？在身至念经中;

3.153 ādayo). Tattha hi ‘‘kathaṃ bhāvitā ca bhikkhave’’tiādinā ayaṃ desanā āgatā. Tatrāyaṃ saṅkhepattho – bhikkhave, kena pakārena kāyagatāsatibhāvanā bhāvitā, kena ca pakārena punappunaṃ katā ānāpānajjhānādīnaṃ nipphattiyā mahapphalā, tesaṃ tesaṃ vijjābhāgiyānaṃ, abhiññāsacchikaraṇīyānañca dhammānaṃ, aratiratisahanatādīnañca saṃsiddhiyā mahānisaṃsā ca hotīti? Ānāpānapabbanti ānāpānakammaṭṭhānāvadhi. Esa nayo sesesupi.

Dhātumanasikārakammaṭṭhānena yadipi upacārasamādhi ijjhati, sammasanavāro pana tattha sātisayoti dhātumanasikārapabbampi ‘‘vipassanāvasena vutta’’nti vuttaṃ. ‘‘Ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’’ti (dī. ni. 2.379; ma. ni. 1.112) tattha tattha asubhāniccatādīhi saddhiṃ kāye ādīnavassa vibhāvanavasena desanāya āgatattā ‘‘navasivathika…pe… vuttānī’’ti vuttaṃ. Ettha uddhumātakādīsūti etesu sivathikapabbesu āgatauddhumātakādīsu. Ānāpānassativasenāti ānāpānassatibhāvanāvasena. Yo upari ‘‘karīsaṃ matthaluṅga’’nti matthaluṅgakoṭṭhāso gayhati, taṃ idha pāḷiyaṃ (ma. ni. 3.154) aṭṭhimiñjeneva saṅgaṇhitvā desanā āgatāti dassento ‘‘matthaluṅgaṃ aṭṭhimiñjena saṅgahetvā’’ti āha . Idhāti imasmiṃ anussatiniddese. Kāyaṃ gatā, kāye vā gatā sati kāyagatāsatīti satisīsena idaṃ dvattiṃsākārakammaṭṭhānaṃ adhippetanti yojanā.

179.Catumahābhūtikanti catumahābhūtasannissayaṃ. Pūtikāyanti pūtibhūtaṃ paramaduggandhakāyaṃ. Ṭhānagamanāvatthaṃ sarīraṃ sandhāya, tassa vā avayavesu sabbaheṭṭhimaṃ pādatalanti vuttaṃ ‘‘uddhaṃ pādatalā’’ti. Tiriyaṃ tacaparicchinnanti ettha nanu kesalomanakhānaṃ, tacassa ca atacaparicchinnatā atthīti? Kiñcāpi atthi, tacaparicchinnabahulatāya pana kāyassa tacaparicchinnatā hotīti evaṃ vuttaṃ. Taco pariyanto assāti tacapariyantoti etena pana vacanena kāyekadesabhūto taco gahito eva, tappaṭibaddhā ca kesādayo tadanupaviṭṭhamūlā tacapariyantāva hontīti dvattiṃsākārasamūho sabbopi kāyo tacapariyanto vuttoti veditabbo.

Atthīti vacanavipallāsena vuttaṃ, nipātapadaṃ vā etaṃ. Tasmā tīsupi saṅkhāsu tadevassa rūpaṃ. Tenāha ‘‘saṃvijjantī’’ti. Akkharacintakehi sarīre kāya-saddaṃ vaṇṇantehipi asucisamudāyabhāveneva icchitabboti dassento ‘‘asucisañcayato’’ti vatvā puna naṃ niruttinayena dassetuṃ ‘‘kucchitāna’’ntiādi vuttaṃ. Tattha āyabhūtatoti uppattiṭṭhānabhūtattā. ‘‘Pūraṃ nānappakārassā’’ti vuttaṃ. ‘‘Ke pana te pakārā? Yehi nānappakāraṃ asuci vutta’’nti te kesādike dassetuṃ pāḷiyaṃ ‘‘kesā lomā’’tiādi vuttanti imamatthaṃ dīpento āha ‘‘ete kesādayo dvattiṃsākārā’’ti. Ākārā pakārāti hi eko atthoti. Evaṃ sambandhoti ‘‘atthi imasmiṃ kāye nakhā’’tiādinā sabbakoṭṭhāsesu ‘‘atthi imasmiṃ kāye’’ti padattayena sambandho veditabbo.

Paritoti tiriyaṃ, samantato vā pādatalakesamūlesu ca tacassa labbhanato. Sucibhāvanti sucino sabbhāvaṃ, sucimeva vā.



我来 译这段巴利文：
3.153.等。因为在那里以"诸比丘，如何修习"等方式说了这个教法。这里的略义是：诸比丘，以何种方式修习身至念，以何种方式反复实行而因完成入出息禅等成为大果，因成就那些明分、应以神通证知的诸法，以及忍耐不乐乐等而成为大功德？"入出息品"指入出息业处的范围。其他也是同样的方式。
虽然以界作意业处也能成就近行定，但其观察部分更为殊胜，所以说界作意品也是"依观而说"。由于在那里以"此身也如是性质、如是状态、如是不能超越"等方式，连同不净、无常等显示身体的过患而说法，所以说"九墓地……等说"。"在此于肿胀等"指在这些墓地品中所说的肿胀等。"依入出息念"指依入出息念修习。上面说的"粪便、脑髓"中的脑髓部分，在此经文中包含在骨髓中而说法，所以说"脑髓包含在骨髓中"。"在此"指在这个随念解说中。身至念是去到身体的念，或在身体中的念，以念为首而指这三十二行相业处，这是构词解释。
179.、"四大种性"指依四大种。"腐烂身"指已成腐烂的极为臭秽的身体。关于站立行走的身体，或其肢体中最下的足底，所以说"从足底上"。"横遍皮所限"中，难道发毛指甲和皮不是不受皮限制吗？虽然是这样，但因为身体大部分受皮限制，所以如此说。"以皮为边际"指以皮为边际，由此说明作为身体一部分的皮已被摄取，与之相连的发等因其根进入皮而以皮为边际，所以应知三十二行相的集合整个身体都说为以皮为边际。
"有"是语序颠倒而说，或是不变词。所以在三性中都是那个形色。因此说"存在"。为显示即使是文字学家解释身体中的"身"字也必须承认是不净的集合，说"因不净积聚"后，又为以词源学方式显示它而说"可厌"等。其中"为生处"指因是生起处。说"充满种种"。"是什么种种？由何种种不净所说？"为显示这些发等，说"发毛"等，为说明此义而说"这些发等三十二行相"。因为"行相"和"种类"是同义词。"如是关联"指应知在一切部分中都与"在此身中有"三个词关联。
"遍"指横遍或周遍，因为在足底和发根中也得到皮。"净性"指清净的存在，或仅是清净。

180. Yena vidhinā uggahe kusalo hoti, so sattavidho vidhi ‘‘uggahakosalla’’nti vuccati, tannibbattaṃ vā ñāṇaṃ. Manasikārakosallepi eseva nayo.

Sajjhāyantā vāti sajjhāyaṃ karontā eva. Tesaṃ kira cattāro māse sajjhāyantānaṃ sajjhāyamaggeneva koṭṭhāse upadhārentānaṃ paṭipāṭiyā dvattiṃsākārā vibhūtatarā hutvā khāyiṃsu, paṭikkūlasaññā saṇṭhāsi, te tasmiṃ nimitte jhānaṃ appetvā jhānapādakaṃ vipassanaṃ vaḍḍhetvā dassanamaggaṃ paṭivijjhiṃsu. Tena vuttaṃ ‘‘sajjhāyantā va sotāpannā ahesu’’nti.

Paricchinditvāti tacapañcakādivaseneva paricchedaṃ katvā. Pathavīdhātubahulabhāvato matthaluṅgassa karīsāvasāne tantiāropanamāha. Ettha ca maṃsaṃ, nhāru, aṭṭhi, aṭṭhimiñjaṃ vakkaṃ, vakkaṃ aṭṭhimiñjaṃ, aṭṭhi, nhāru, maṃsaṃ, taco, dantā, nakhā, lomā, kesāti evaṃ vakkapañcakādīsu anulomasajjhāyaṃ vatvā paṭilomasajjhāyo purimehi sambandho vutto. Svāyaṃ sammohavinodaniyaṃ (vibha. aṭṭha. 356) visuṃ tipañcāhaṃ, purimehi ekato tipañcāhanti chapañcāhaṃ sajjhāyo vutto, tattha ādiantadassanavasena vuttoti daṭṭhabbo. Anulomapaṭilomasajjhāyepi hi paṭilomasajjhāyo antimo hoti, sajjhāyappakārantaraṃ vā etampīti veditabbaṃ.

Hatthasaṅkhalikāti aṅgulipantimāha.

Manasā sajjhāyoti cittena cintanamāha, yaṃ mānasaṃ ‘‘jappana’’nti vuccati, sammadeva ajjhāyoti vā sajjhāyo, cintananti attho. Cirataraṃ suṭṭhu pavattanena paguṇabhūtā kammaṭṭhānatanti samāvajjitvā manasi karontassa ādito paṭṭhāya yāva pariyosānā katthaci asajjamānā nirantarameva upaṭṭhāti, tadanusārena tadatthopi vibhūtataro hutvā khāyatīti āha ‘‘vacasā sajjhāyo hi…pe… paṭivedhassa paccayo hotī’’ti. Lakkhaṇapaṭivedhassāti asubhalakkhaṇapaṭivedhassa.

Paṭikkūlasabhāvasallakkhaṇassa kassaci vaṇṇaggahaṇamukhena koṭṭhāsā vavatthānaṃ gacchanti, kassaci saṇṭhānaggahaṇamukhena, kassaci disāvibhāgaggahaṇamukhena, kassaci patiṭṭhitokāsaggahaṇamukhena, kassaci sabbaso paricchijjaggahaṇamukhenāti vaṇṇādito sallakkhaṇaṃ uggahakosallāvahaṃ vuttanti taṃ dassento ‘‘kesādīnaṃ vaṇṇo vavatthapetabbo’’tiādimāha.

Attano bhāgo sabhāgo, sabhāgena paricchedo sabhāgaparicchedo, heṭṭhuparitiriyapariyantehi, sakoṭṭhāsikakesantarādīhi ca paricchedoti attho. Amissakatāvasenāti koṭṭhāsantarehi avomissakatāvasena. Asabhāgo hi idha ‘‘visabhāgo’’ti adhippeto, na viruddhasabhāgo. Svāyamattho kesādisaddato eva labbhati. Saddantaratthāpohanavasena saddo atthaṃ vadatīti ‘‘kesā’’ti vutte ‘‘akesā na hontī’’ti ayamattho viññāyati. Ke pana te akesā? Lomādayo, na ca ghaṭādīsu pasaṅgopakaraṇeneva tesaṃ nivattitattā.

Paṭikkūlavaseneva kathitaṃ dhātuvibhāgassa sāmaññatopi agahitattā. Tattheva visuṃ dhātukammaṭṭhānassa kathitattā ca dhātuvibhaṅgo pakkusātisuttaṃ (ma. ni. 3.342) vibhaṅgappakaraṇe dhātuvibhaṅgapāḷi (vibha. 172 ādayo) ca. Yassa vaṇṇato upaṭṭhāti kesādi, taṃ puggalaṃ sandhāya jhānāni kesādīsu vaṇṇakasiṇārammaṇāni vibhattāni. Ñatvā ācikkhitabbanti yadatthaṃ vuttaṃ, taṃ dassetuṃ ‘‘tattha dhātuvasenā’’tiādi vuttaṃ. Idhāti imasmiṃ paṭikkūlamanasikārapabbe. Kāyagatāsatisutte (ma. ni. 

我来 译这段巴利文：
180.、以什么方法成为熟练，那七种方法称为"学习熟练"，或由此生起的智。在作意熟练中也是同样的方法。
"正在诵读"即正在做诵读。据说他们诵读四个月，随着诵读路径观察诸部分，三十二行相按次第变得更加明显而显现，厌恶想建立，他们在那个相上入定后，增长以禅为基础的观，通达见道。所以说"正在诵读时即成为预流者"。
"限定"指依皮五等作限定。因为脑髓是地界多，所以在粪便之后安排其次序。在此，肉、筋、骨、骨髓、肾脏，肾脏、骨髓、骨、筋、肉、皮、齿、指甲、毛、发，如是在肾脏五等中说顺诵后，说与前面相连的逆诵。这在《断痴论》中说为分开三个五日，与前面一起三个五日，共六个五日的诵读，应知那是依开始和结尾而说的。因为在顺逆诵中，逆诵是最后的，或者应知这是另一种诵读方式。
"手骨链"指指头排列。
"意诵"指以心思维，称为"默诵"的心理活动，或正确诵读为诵读，意为思维。通过长期善好运作而熟练的业处，对收摄意作意者，从开始到结束不会在任何处卡住而连续现起，随着它，其义也变得更加明显而显现，所以说"因为语诵......是证悟的因缘"。"证悟相"指证悟不净相。
某些人通过把握颜色而确定诸部分的厌恶自性特征，某些人通过把握形状，某些人通过把握方位分别，某些人通过把握所依处，某些人通过把握全面限定，所以说从颜色等的观察导致学习熟练，为显示这点而说"应确定发等的颜色"等。
自己的部分为同类，以同类限定为同类限定，意为以上下横边际和同部分发间等的限定。"以不混杂性"指以不与其他部分混杂的方式。这里"异类"指非同类，不是相违同类。这义从"发"等词即可得知。词以遮除其他词义的方式说义，所以说"发"时，了知"非非发"的意思。什么是非发？是毛等，而不是瓶等，因为仅由关联即已排除它们。
只依厌恶说，因为不取界分别的共相，又因为在那里另外说了界业处，界分别是《教诫富楼那经》和《分别论》中的界分别诵。对于从颜色现起发等的人，说发等中以颜色遍为所缘的禅那。"知后应说"，为显示为何目的而说，所以说"在此依界"等。"在此"指在这个厌恶作意品。在身至念经中;;

3.153 ādayo) hi paṭikkūlamanasikārapabbaṃ gahetvā idha kāyagatāsatibhāvanā niddisīyati.

181.Na ekantarikāyāti ekantarikāyapi na manasi kātabbaṃ, pageva dvantarikādināti adhippāyo. Na bhāvanaṃ sampādeti, lakkhaṇapaṭivedhaṃ na pāpuṇāti ekantarikāya manasi karontoti sambandho.

Okkamanavissajjananti paṭipajjitabbavissajjetabbe magge. Pucchitvāva gantabbaṃ hoti gahetabbavissajjetabbaṭṭhānassa asallakkhaṇato. Kammaṭṭhānaṃ pariyosānaṃ pāpuṇātīti ādito paṭṭhāya yāva pariyosānā manasikāramattaṃ hotīti adhippāyo. Avibhūtaṃ pana hoti paṭikkūlākārassa suṭṭhu asallakkhaṇato. Tato eva na visesaṃ āvahati.

Kammaṭṭhānaṃ pariyosānaṃ na gacchatīti paṭipāṭiyā sabbakoṭṭhāse manasi karotoyeva vibhūtā hutvā upaṭṭhahanti. Te sātisayaṃ pāṭikkūlato manasi karontassa kammaṭṭhānaṃ pariyosānaṃ gaccheyya, imassa pana ativiya dandhaṃ manasi karoto vibhūtato upaṭṭhānameva natthi, kuto paṭikkūlatāya saṇṭhānaṃ. Tenāha ‘‘visesādhigamassa paccayo na hotī’’ti.

Bahiddhāputhuttārammaṇeti ‘‘asuci paṭikkūla’’nti kesādīsu pavattetabbaṃ asubhānupassanaṃ hitvā subhādivasena gayhamānā kesādayopi idha ‘‘bahiddhā puthuttārammaṇamevā’’ti veditabbā. Rūpādayo hi nīlādivasena puthusabhāvatāya puthuttārammaṇaṃ nāma, nānārammaṇanti attho. Asamādhānaṃ cetaso virūpo khepoti vikkhepo. So satiṃ sūpaṭṭhitaṃ katvā sakkaccaṃ kammaṭṭhānaṃ manasi karontena paṭibāhitabbo. Parihāyatīti hāyati. Paridhaṃsatīti vinassati.

Yāayaṃ kesā lomātiādikā lokasaṅketānugatā. Paṇṇattīti aṭṭha dhamme upādāya paṇṇatti. Taṃ kesādipaṇṇattiṃ. Atikkamitvāti paṭikkūlabhāvanāya atikkamitvā ugghāṭetvā. Tassā ugghāṭitattā tasmiṃ tasmiṃ koṭṭhāse paṭikkūlato upaṭṭhahante ‘‘paṭikkūla’’nti cittaṃ ṭhapetabbaṃ. Idāni tamatthaṃ upamāya vibhāvento ‘‘yathā hī’’tiādimāha. Tatridaṃ upamāsaṃsandanaṃ – manussā viya yogāvacaro. Udapānaṃ viya koṭṭhāsā. Tālapaṇṇādisaññāṇaṃ viya kesādipaññatti. Tena manussānaṃ udapāne nhānapivanādi viya yogāvacarassa pubbabhāge kesā lomāti paṇṇattivasena manasikāro. Abhiṇhasañcārena manussānaṃ saññāṇena vinā udapāne kiccakaraṇaṃ viya yogāvacarassa manasikārabalena paṇṇattiṃ atikkamitvā paṭikkūlabhāveyeva cittaṃ ṭhapetvā bhāvanānuyogo. Pubbabhāge…pe… pākaṭo hotīti ‘‘kesā lomā’’tiādinā (ma. ni. 

我来 译这段巴利文：
3.153.等）中，即取厌恶作意品而在此解说身至念修习。
181.、"非一间隔"指即使一间隔也不应作意，更不用说二间隔等的意思。"不成就修习，不达到相的证悟"与"以一间隔作意"相连。
"进入和放弃"指应行和应舍的道路。因为不能观察应取和应舍的地方，所以应询问后才能前进。"业处达到终点"意为从开始直到结束只是作意。但因不能很好地观察厌恶相而不明显。因此不能带来殊胜。
"业处不到终点"指按次第作意一切部分时即明显地现起。对他们以殊胜的厌恶作意者业处会到达终点，但这个人因过于迟缓地作意而没有明显的现起，何况厌恶性的确立。所以说"不成为证得殊胜的因缘"。
"外在种种所缘"指舍弃应在发等上转起的"不净、厌恶"的不净随观，而以净等方式所取的发等，在此也应知为"仅是外在种种所缘"。因为色等以青等方式有种种自性，所以称为种种所缘，意为种种所缘。"散乱"指心的不专注、不正常的消耗。应以善立念、恭敬作意业处来防止它。"退失"指衰退。"毁坏"指灭失。
这个"发毛"等随世间言说的概念，即依八法而施设的概念。那个发等概念，"超越"指以厌恶修习超越、揭开。因为它被揭开，所以当那个那个部分以厌恶现起时，应安立心于"厌恶"。现在为以譬喻阐明此义而说"譬如"等。这里是譬喻的配合：人如同修行者。井如同诸部分。棕榈叶等标记如同发等概念。如人们在井中洗浴饮水等，如是修行者在前分以"发毛"等概念方式作意。如人们因常来往而不用标记在井中做事，如是修行者以作意力超越概念，安立心于厌恶性而修习。"在前分......显著"如"发毛"等

3.154) bhāvanamanuyuñjantassa kesādipaññattiyā saddhiṃyeva koṭṭhāsānaṃ paṭikkūlabhāvo pubbabhāge pākaṭo hoti. Athāti pacchā bhāvanāya vīthipaṭipannakāle. Paṭikkūlabhāveyeva cittaṃ ṭhapetabbanti koṭṭhāsānaṃ paṭikkūlākāreyeva bhāvanācittaṃ pavattetabbaṃ.

Anupubbena muñcanaṃ anupubbamuñcanaṃ, anupaṭṭhahantassa anupaṭṭhahantassa muñcananti attho. Kathaṃ pana anupaṭṭhānaṃ hotīti āha ‘‘ādikammikassā’’tiādi. Pariyosānakoṭṭhāsameva āhacca tiṭṭhatīti idaṃ kammaṭṭhānaṃ tantianusārena ādito kammaṭṭhānamanasikāro pavattatīti katvā vuttaṃ. Tathā hissa manasā sajjhāyo viya manasikāro te te koṭṭhāse āmaṭṭhamatte katvā gacchati, na lakkhaṇasallakkhaṇavasena. Yadā pana ne lakkhaṇasallakkhaṇavasena suṭṭhu upadhārento manasi karoti, tadā keci upaṭṭhahanti, keci na upaṭṭhahanti. Tattha paṭipajjanavidhiṃ dassento ‘‘athassā’’tiādimāha. Tattha kammanti manasikārakammaṃ tāva kātabbaṃ. Kīva ciranti? Yāva dvīsu upaṭṭhitesu, tesampi dvinnaṃ eko suṭṭhutaraṃ upaṭṭhahati tāva.

Ukkuṭṭhukkuṭṭhiṭṭhāneyevauṭṭhahitvāti pubbe viya ekatthakatāya ukkuṭṭhiyā kamena sabbatālesu patitvā uṭṭhahitvā uṭṭhahitvā pariyantatālaṃ , āditālañca āgantvā tato tato tattha tattheva katāya ukkuṭṭhiyā uṭṭhahitvāti attho.

Dve bhikkhāti dvīsu gehesu laddhabhikkhā.

Appanātoti appanākārato dvattiṃsākāre appanā honti. Kiṃ paccekaṃ koṭṭhāsesu hoti udāhu aññathāti vicāraṇāyaṃ āha ‘‘appanākoṭṭhāsato’’ti, koṭṭhāsato koṭṭhāsatoti attho. Tenāha ‘‘kesādīsū’’tiādi.

Adhicittanti samathavipassanācittaṃ.

Anuyuttenāti yuttappayuttena, bhāventenāti attho. Kālenakālanti kāle kāle. Samādhinimittaṃ upalakkhitasamādhānākāro samādhi eva. Manasi kātabbanti citte kātabbaṃ, uppādetabbanti attho. Samādhikāraṇaṃ vā ārammaṇaṃ samādhinimittaṃ, taṃ āvajjitabbanti attho. Paggahanimittaupekkhānimittesupi eseva nayo. Ṭhānaṃ atthīti vacanaseso. Taṃ bhāvanā cittaṃ kosajjāya saṃvatteyya, etassa saṃvattanassa ṭhānaṃ kāraṇaṃ atthīti attho. Taṃ vā manasikaraṇacittaṃ kosajjāya saṃvatteyya, etassa ṭhānaṃ kāraṇaṃ atthīti attho. Mudunti subhāvitabhāvena mudubhūtaṃ, vasībhāvappattanti attho. Muduttā eva kammaññaṃ kammakkhamaṃ kammayoggaṃ. Pabhassaranti upakkilesavigamena parisuddhaṃ, pariyodātanti attho. Na ca pabhaṅgūti kammaniyabhāvūpagamanena na ca pabhijjanasabhāvaṃ suddhantaṃ viya suvaṇṇaṃ viniyogakkhamaṃ. Tenāha ‘‘sammā samādhiyati āsavānaṃ khayāyā’’ti.

Ukkaṃ bandhatīti mūsaṃ sampādeti. Ālimpetīti ādīpeti jāleti. Tañcāti taṃ piḷandhanavikatisaṅkhātaṃ atthaṃ payojanaṃ assa suvaṇṇakārassa anubhoti pahoti sādheti. Assa vā suvaṇṇassa atthaṃ suvaṇṇakāro anubhoti pāpuṇāti.

Abhiññāya iddhividhādiñāṇena sacchikaraṇīyassa iddhividhapaccanubhavanādikassa abhiññā sacchikaraṇīyassa. Yassa paccakkhaṃ atthi, so sakkhi. Sakkhino bhabbatā sakkhibhabbatā, sakkhibhavananti vuttaṃ hoti. Sakkhi ca so bhabbo cāti vā sakkhibhabbo. Ayañhi iddhividhādīnaṃ bhabbo, tattha ca sakkhīti sakkhibhabbo, tassa bhāvo sakkhibhabbatā, taṃ pāpuṇāti. Sati sati āyataneti tasmiṃ tasmiṃ pubbahetuādike kāraṇe sati.


我来翻译这段巴利文：
3.154. 修习时，与发等概念一起，诸部分的厌恶性在前分显著。"然后"指后来在修习入于正轨时。"应安立心于厌恶性"指应使修习心转起于诸部分的厌恶相。
"次第舍离"指对不现起不现起者的舍离。如何是不现起？为说明这点而说"对初学者"等。"仅停留于最后部分"是说这业处依传承从开始而转起业处作意。因为如是他的作意如同意诵般只是触及那些部分而过去，不是依相的观察。但当他以相的观察方式善加审察而作意时，有些现起，有些不现起。为显示其中的修习方法而说"然后他"等。其中"工作"指首先应做作意工作。多久？直到在两个现起时，这两个中的一个更好地现起为止。
"在每个呼声之处升起"意为如以前那样由于一处所作的呼声，次第落在一切棕榈树上，升起升起后来到边际棕榈树和最初棕榈树，从那里那里在那里那里作呼声而升起。
"两钵"指在两家获得的食物。
"安止"指从安止方式在三十二行相中有安止。在考察是否在每个部分中都有还是另有方式时说"从安止部分"，意为从一部分到一部分。所以说"在发等"等。
"增上心"指止观心。
"专注"指已修习、已用功，意为修习。"时时"指在适当时候。"定相"指已观察到的专注状态即定本身。"应作意"指应在心中作，意为应生起。或者定的因缘所缘为定相，意为应注意它。对精进相和舍相也是同样的方式。"有机会"是省略语。那修习心会导致懈怠，意为这个导致有机会因缘。或者那作意心会导致懈怠，意为这个有机会因缘。"柔软"指因善修而成柔软，意为达到自在。正因柔软而适业、堪任作业、适合作业。"明净"指因远离随烦恼而清净，意为清澈。"不脆弱"指因达到适业性而不是破碎性，如精炼的黄金适合使用。所以说"为漏尽而正定"。
"系火炉"指准备炉子。"点燃"指点火使燃烧。"那个"指那个装饰品制作等目的，这金匠能够完成。或者金匠能够达到那黄金的目的。
"证知应证知"指以神通差别等智应证知神通差别体验等应证知。有亲证者为证者。证者的可能性为证者可能性，意为成为证者。或者是证者又是可能者为证者可能者。因为这是神通差别等的可能者，又在那里是证者，所以是证者可能者，其性为证者可能性，达到它。"在在处处"指在那个那个前因等因缘时。


Sītibhāvanti nibbānaṃ, kilesadarathavūpasamaṃ vā. Niggaṇhātīti uddhaṭaṃ cittaṃ uddhaccapātato rakkhaṇavasena niggaṇhāti. Paggaṇhātīti līnaṃ cittaṃ kosajjapātato rakkhaṇavasena paggaṇhāti. Sampahaṃsetīti samappavattaṃ cittaṃ tathāpavattiyaṃ paññāya toseti, uttejeti vā. Yadā vā nirassādaṃ cittaṃ bhāvanāya na pakkhandati, tadā jātiādīni saṃvegavatthūni (a. ni. aṭṭha. 1.1.418; itivu. aṭṭha. 37) paccavekkhitvā sampahaṃseti samuttejeti. Ajjhupekkhatīti yadā pana cittaṃ alīnaṃ anuddhataṃ sammadeva bhāvanāvīthiṃ otiṇṇaṃ hoti, tadā paggahaniggahasampahaṃsanesu kañci byāpāraṃ akatvā samappavattesu yugesu sārathi viya ajjhupekkhati upekkhakova hoti. Paṇītādhimuttikoti paṇīte uttame maggaphale adhimutto ninnapoṇapabbhāro.

Suggahitaṃ katvāti yathāvuttaṃ uggahakosallasaṅkhātaṃ vidhiṃ suṭṭhu uggahitaṃ pariyāpuṇanādinā supariggahitaṃ katvā. Suṭṭhu vavatthapetvāti manasikārakosallasaṅkhātaṃ vidhiṃ sammadeva sallakkhaṇavasena upadhāretvā. Visesanti pubbenāparaṃ bhāvanāya visesaṃ. Punappunaṃ parivattetvāti kammaṭṭhānatantiṃ paguṇabhāvaṃ pāpento bhiyyo bhiyyo vācāya, manasā ca parivattetvā. Gaṇṭhiṭṭhānanti yathā rukkhassa dubbinibhedo araññassa vā gahanabhūto padeso ‘‘gaṇṭhiṭṭhāna’’nti vuccati, evaṃ kammaṭṭhānatantiyā atthato dubbinibhedo gahanabhūto ca padeso ‘‘gaṇṭhiṭṭhāna’’nti vuccati. Taṃ paripucchanādiladdhena ñāṇapharasunā chinditvā.

Nimittanti kammaṭṭhānanimittaṃ, asubhākāro. Edisena payojanena luñcanampi anavajjanti dassetuṃ ‘‘luñcitvā’’ti vuttaṃ. Chinnaṭṭhāneti muṇḍitaṭṭhāne. Vaṭṭatiyeva nissaraṇajjhāsayena olokanato. Ussadavasenāti aphalitānaṃ, phalitānaṃ vā bahulatāvasena. Disvāva nimittaṃ gahetabbaṃ dassanayogyatāya tacapañcakassa, itaresu sutvā ca ñatvā ca nimittaṃ gahetabbaṃ.

Koṭṭhāsavavatthāpanakathāvaṇṇanā

182.Addāriṭṭhakavaṇṇāti abhinavāriṭṭhaphalavaṇṇā. Kaṇṇacūḷikāti uparikaṇṇasakkhalikāya parabhāgaṃ sandhāya vuttaṃ. Tiriyaṃ aññamaññena paricchinnā, kathaṃ? Dve kesā ekato natthīti.

Āsayoti nissayo, paccayoti attho.

184.Asambhinnakāḷakā aññena vaṇṇena asammissakāḷakā.

185. Pattasadisattā nakhā eva nakhapattāni. Nakhā tiriyaṃ aññamaññena paricchinnāti visuṃ vavatthitataṃ sandhāya vuttaṃ. Tameva hi atthaṃ dassetuṃ ‘‘dve nakhā ekato natthī’’ti āha.

186.Dantapāḷiyāti dantāvaliyā. Yānakaupatthambhinīti sakaṭassa dhuraṭṭhāne upatthambhakadaṇḍo. Dantānaṃ ādhārabhūtā aṭṭhi hanukaṭṭhi.



我来翻译这段巴利文：
"清凉性"指涅槃，或烦恼热恼的止息。"制止"指以防护掉举心从掉举落下的方式而制止。"提升"指以防护懈怠心从懈怠落下的方式而提升。"鼓励"指对平等运转的心在如是运转中以慧使欢喜，或激励。或当心无味而不投入修习时，则思惟生等警惕事而鼓励激励。"旁观"指当心不懈怠不掉举而正好进入修习之道时，则不作提升制止鼓励的任何功用，如御者对平等运行的马对而旁观，只是旁观。"倾向于殊胜"指倾向、趋向、倾赴于殊胜最上的道果。
"善把握"指以学习等方式善把握、善摄取上述所谓学习熟练的方法。"善确定"指以正确观察的方式审察所谓作意熟练的方法。"殊胜"指修习的前后殊胜。"反复旋转"指使业处传承达到熟练，以语和意更多更多地旋转。"结处"指如树林中难以穿透的密集处称为"结处"，如是业处传承中义理难以穿透的密集处称为"结处"。以询问等所得的智斧斩断它。
"相"指业处相，不净相。为显示以这样的目的剃除也无过失而说"剃除"。"剃处"指剃光处。因出离意乐而观看是适宜的。"依多"指依未破裂的或已破裂的多少。因皮五适合看见而见已应取相，其他依闻和知而应取相。
诸部分确定义释
182.、"新阿黎萨果色"指新鲜阿黎萨果的颜色。"耳垂"是关于上耳软骨外侧部分而说。横向互相限定，如何？两根头发不在一起。
"所依"指依止，意为缘。
184.、"纯黑"指不与其他颜色混合的黑。
185.、因如叶子而指甲即是指甲叶。"指甲横向互相限定"是关于分别确立而说。为显示正是那个义而说"两个指甲不在一起"。
186.、"牙列"指齿列。"车支撑"指车辆头部的支撑杆。牙齿的所依骨为颌骨。

187.Saṅkaḍḍhiyamānāti sampiṇḍiyamānā. Kosakārakakoso upalliṇḍupoṭṭalakaṃ, yaṃ ‘‘koseyyaphala’’ntipi vuccati. Puṭabandhaupāhano sakalapiṭṭhipādacchādanaupāhano. Ānisadaṃ āsanapadeso. Tūṇiro sarāvāso. Galakañcukaṃ kaṇṭhattāṇaṃ. Kīṭakulāvakaṃ kharamukhakuṭi.

Anulomena paṭilomena cāti ettha aṃsapadesato paṭṭhāya bāhuno piṭṭhipadesena otaraṇaṃ anulomo, maṇibandhato paṭṭhāya bāhuno purimabhāgena ārohanaṃ paṭilomo. Teneva nayenāti dakkhiṇahatthe vuttena nayena anulomena paṭilomena cāti attho. Sukhumampīti yathāvuttaoḷārikacammato sukhumaṃ. Antomukhacammādikoṭṭhāsesu vā tacena paricchinnattā yaṃ durupalakkhaṇīyaṃ, taṃ ‘‘sukhuma’’nti vuttaṃ. Tañhi vuttanayena ñāṇena tacaṃ vivaritvā passantassa pākaṭaṃ hoti. Idha chavipi tacagatikā evāti ‘‘taco upari ākāsena paricchinno’’ti vutto.

188.Nisadapoto silāputtako. Uddhanakoṭīti mattikāpiṇḍena katauddhanassa koṭi. Tālaguḷapaṭalaṃ nāma pakkatālaphalalasikaṃ tālapaṭṭikādīsu limpitvā sukkhāpetvā uddharitvā gahitapaṭalaṃ. Sukhumanti yathāvuttamaṃsato sukhumaṃ. Paṇhikamaṃsādithūlānaṃ sakalasarīrassa kisānaṃ yebhuyyena maṃsena paṭicchāditattā vuttaṃ ‘‘tiriyaṃ aññamaññena paricchinna’’nti.

189. Jālākāro kañcuko jālakañcuko. Visuṃ vavatthitabhāveneva nhārū tiriyaṃ aññamaññena paricchinnā.

190. Dantānaṃ visuṃ gahitattā ‘‘ṭhapetvā dvattiṃsa dantaṭṭhīnī’’ti vuttaṃ. Ekaṃ jaṇṇukaṭṭhi, ekaṃ ūruṭṭhīti eka-ggahaṇaṃ ‘‘ekekasmiṃ pāde’’ti adhikatattā. Evaṃ timattānīti evaṃ mattasaddehi ānisadaṭṭhiādīni idha avuttānipi dassetīti veditabbaṃ. Evañca katvā ‘‘atirekatisataaṭṭhikasamussaya’’nti (visuddhi. 1.122) idañca vacanaṃ samatthitaṃ hoti.

Kīḷāgoḷakāni suttena bandhitvā aññamaññaṃ ghaṭṭetvā kīḷanagoḷakāni. Dhanukadaṇḍo dārakānaṃ kīḷanakakhuddakadhanukaṃ. Tattha jaṅghaṭṭhikassa patiṭṭhitaṭṭhānanti jaṇṇukaṭṭhimhi pavisitvā ṭhitaṭṭhānanti adhippāyo. Tena ūruṭṭhinā patiṭṭhitaṃ ṭhānaṃ yaṃ kaṭiṭṭhino, taṃ aggacchinnamahāpunnāgaphalasadisaṃ.

Kumbhakārena nipphāditaṃ uddhanaṃ kumbhakārikauddhanaṃ. Sīsakapaṭṭaveṭhakaṃ veṭhetvā ṭhapitaṃ sīsamayaṃ paṭṭakaṃ. Yena suttaṃ kantanti, tasmiṃ takkamhi vijjhitvā ṭhapitagoḷakā vaṭṭanā nāma, vaṭṭanānaṃ āvaḷi vaṭṭanāvaḷi.

Maṇḍalākārena chinnavaṃsakaḷīrakhaṇḍāni vaṃsakaḷīracakkalakāni. Avalekhanasatthakaṃ ucchutacāvalekhanasatthakaṃ.

192.Vakkabhāgena paricchinnanti vakkapariyantena bhāgena paricchinnaṃ. Ito paresupi evarūpesu eseva nayo.

193.Yaṃnissāyāti yaṃ lohitaṃ nissāya, nissayanissayopi ‘‘nissayo’’tveva vuccati. Bhavati hi kāraṇakāraṇepi kāraṇavohāro yathā ‘‘corehi gāmo daḍḍho’’ti. Atha vā yasmiṃ rūpakalāpe hadayavatthu , tampi lohitagatikameva hutvā tiṭṭhatīti ‘‘yaṃ nissāyā’’ti vuttaṃ.

194.Paṇḍukadhātukanti paṇḍusabhāvaṃ.

195.Pariyonahanamaṃsanti paṭicchādakamaṃsaṃ.

196.Udarajivhāmaṃsanti jivhāsaṇṭhānaṃ udarassa matthakapasse tiṭṭhanakamaṃsaṃ. ‘‘Nīla’’nti vatvā nīlaṃ nāma bahudhātukanti āha ‘‘nigguṇḍipupphavaṇṇa’’nti.

197.Papphāsamaṃsanti yathāṭhāne eva lambitvā thokaṃ parivattakamaṃsaṃ. Nirasanti nihīnarasaṃ. Nirojanti nippabhaṃ, ojārahitaṃ vā.



我来翻译这段巴利文：
187.、"被收缩"指被压缩。"制丝茧"指绢丝球，也称为"丝果"。"全覆鞋"指覆盖整个脚背的鞋。"臀部"指坐处。"箭筒"指箭囊。"颈护"指护颈。"虫巢"指蜂巢。
"顺逆"中，从肩部开始沿臂部背面下降为顺，从手腕开始沿臂部前面上升为逆。"以同样方式"指以右手所说的方式顺逆的意思。"细微的"指比上述粗皮更细的。或在内面皮等部分中因被皮限定而难以观察的，说为"细微"。那对以所说方式以智开皮而观者即显明。这里表皮也属于皮的类别，所以说"皮上面以虚空限定"。
188.、"磨石子"指小石块。"灶端"指以泥团所做灶的端部。"棕榈块膜"指将熟棕榈果的汁液涂在棕榈叶等上晒干后取下的薄膜。"细微"指比上述肉更细的。因为足跟肉等粗的和全身瘦的大部分被肉覆盖，所以说"横向互相限定"。
189.、"网衣"指网状护具。筋以分别确立性而横向互相限定。
190.、因牙齿别取而说"除三十二牙骨"。"一"膝骨、"一"大腿骨的"一"字取用，是因为"在每一足"已说过。应知"如是量"以此显示此中未说的臀骨等。这样做也证实了"超过三百骨的积聚"这句话。
"玩球"指以线系住互相撞击的玩具球。"弓杆"指儿童玩的小弓。其中"胫骨的安立处"意为进入膝骨而住立处。那大腿骨与髋骨的安立处如切顶的大龙眼果。
"陶工灶"指陶工所制的灶。"头巾结"指缠绕安置的头制带。用以纺线的锭中穿入置放的圆珠称为"纺锭"，纺锭的排列为"纺锭列"。
"竹芽轮"指圆形切割的竹芽片。"刮刀"指刮甘蔗皮的刀。
192.、"以肾部限定"指以肾边际部分限定。在此后类似的也是这样的方式。
193.、"依于"指依于那个血，所依的所依也只说为"所依"。因为在因的因上也有因的说法，如"村庄被盗贼烧"。或者在那个色聚中有心所依，那也如血一样而住，所以说"依于"。
194.、"黄物"指黄性质。
195.、"包裹肉"指覆盖的肉。
196.、"腹舌肉"指位于腹部顶侧如舌形的肉。说"青"后说青是多界性，所以说"如兀毒树花色"。
197.、"肺肉"指在原处下垂而稍转动的肉。"无味"指下劣味。"无光泽"指无光明，或无滋养。

198.Obhaggāti avabhujitvā ṭhitā. Sakkharasudhāvaṇṇanti marumbehi katasudhāvaṇṇaṃ. ‘‘Setasakkharasudhāvaṇṇa’’ntipi pāṭho, setasakkharavaṇṇaṃ, sudhāvaṇṇañcāti attho.

199. Antassa ābhujitvā ābhujitvā ṭhitappadesā antabhogaṭṭhānāni. Tesaṃ bandhanabhūtaṃ antaguṇaṃ nāmāti dassento āha ‘‘antaguṇanti antabhogaṭṭhānesu bandhana’’nti. Kuddālapharasukammādīni karontānaṃ antabhoge agaḷante ekato ābandhitvā, kiṃ viya? Yantasuttakamiva yantaphalakānīti. Kimiva tattha ṭhitanti āha ‘‘pādapuñchana…pe… ṭhita’’nti. Purimañcettha ābandhanassa, dutiyaṃ ṭhānākārassa nidassananti daṭṭhabbaṃ.

200.Asitaṃ nāma bhuttaṃ odanādi. Pītaṃ nāma pivanavasena ajjhohaṭapānakādi. Khāyitaṃ nāma saṃkhāditaṃ piṭṭhamūlaphalakhajjādi. Sāyitaṃ nāma assāditaṃ ambapakkamadhuphāṇitādi.

Yatthāti yasmiṃ udare. Yanti ca udarameva paccāmasati. Yattha pānabhojanādīni patitvā tiṭṭhatīti sambandho. Suvānavamathu sārameyyavantaṃ. Vivekanti vibhāgaṃ.

201.Heṭṭhānābhipiṭṭhikaṇṭakamūlānaṃantareti purimabhāgavasena nābhiyā heṭṭhāpadesassa pacchimabhāgavasena heṭṭhimapiṭṭhikaṇṭakānaṃ vemajjhe. Veḷunāḷikasadiso padesoti adhippāyo.

202.Samohitanti nicitaṃ.

204. Pūtibhāvaṃ āpannaṃ kukkuṭaṇḍaṃ pūtikukkuṭaṇḍaṃ. Uddeko pittādīhi vinā kevalo uddhaṅgamavāto.

205.Ācāmo avassāvanakañjikaṃ.

206.Vakkahadayayakanapapphāse temayamānanti ettha yakanaṃ heṭṭhābhāgapūraṇeneva temeti, itarāni tesaṃ upari thokaṃ thokaṃ paggharaṇenāti daṭṭhabbaṃ.

207.Utuvikāro uṇhavalāhakādihetuko. Visamacchinno bhisādikalāpo visamaṃ udakaṃ paggharati, evamevaṃ sarīraṃ kesakūpādivivarehi upari, heṭṭhā, tiriyañca sedaṃ visamaṃ paggharatīti dassetuṃ visamacchinna-ggahaṇaṃ kataṃ.

208.Visamāhāranti tadāpavattamānasarīrāvatthāya asappāyāhāraṃ, atikaṭukaaccuṇhādivisabhāgāhāraṃ vā. Sammohavinodaniyaṃ (vibha. aṭṭha. 356) pana ‘‘visabhāgāhāra’’ntveva vuttaṃ tadā pavattamānānaṃ dhātūnaṃ visabhāgattā.

209.‘‘Nhānakāle’’ti idaṃ udakassa upari sinehassa sambhavadassanatthaṃ vuttaṃ. Paribbhamantasinehabinduvisaṭasaṇṭhānāti visaṭaṃ hutvā paribbhamantasinehabindusaṇṭhānā. Utuvisabhāgo bahiddhāsamuṭṭhāno. Dhātuvisabhāgo antosamuṭṭhāno. Te padesāti te hatthatalādipadesā.

210.Kiñcīti uṇhādirasānaṃ aññataraṃ āhāravatthu. Nesanti sattānaṃ. Hadayaṃ āgilāyatīti visabhāgāhārādiṃ paṭicca hadayappadeso vivattati.

211. Dadhino vissandanaaccharaso dadhimuttaṃ. Gaḷitvāti sanditvā. Tālumatthakavivarena otaritvāti matthakavivarato āgantvā tālumatthakena otaritvā.

212. Telaṃ viya sakaṭassa nābhiakkhasīsānaṃ aṭṭhisandhīnaṃ abbhañjanakiccaṃ sādhayamānā. Kaṭakaṭāyantīti ‘‘kaṭa kaṭā’’ti saddaṃ karonti. Anuravadassanaṃ hetaṃ. Dukkhantīti dukkhitāni sañjātadukkhāni honti.

213. Samūlakūlamāsaṃ jhāpetvā chārikaṃ avassāvetvā gahitayūso māsakhāro. Ucchiṭṭhodakagabbhamalādīnaṃ chaḍḍanaṭṭhānaṃ candanikā. Ravaṇaghaṭaṃ nāma pakatiyā sammukhameva hoti. Yassa pana āraggamattampi udakassa pavisanamukhaṃ natthi, taṃ dassetuṃ ‘‘amukhe ravaṇaghaṭe’’ti vuttaṃ. Āyūhananti samīhanaṃ.



我来翻译这段巴利文：
198.、"弯曲"指弯下而住。"石灰色"指蚁丘所作的灰色。另一读法是"白石灰色"，意为白石色和灰色。
199.、肠子弯曲弯曲而住的部分是肠弯处。为显示那是肠弯的结合而说"肠系膜即肠弯处的结合"。如那些做锄头斧头等工作时，肠弯不散乱地结合在一起，像什么？如机器板上的线。在那里住立如什么？说"如擦脚......住"。这里应知前者是结合的譬喻，后者是住立状态的譬喻。
200.、"所食"指所食的饭等。"所饮"指以饮方式吞下的饮料等。"所嚼"指咀嚼的面粉根果点心等。"所尝"指品尝的芒果糖蜜等。
"何处"指在何处腹中。"何"也是指腹。"何处饮食等落下而住"为相连。"狗呕吐"指狗的呕吐。"分别"指区分。
201.、"在下脐背脊根之间"指在前部以下脐处、后部以下背脊的中间。意为如竹管的部分。
202.、"积聚"指堆积。
204.、"腐鸡蛋"指变成腐败的鸡蛋。"单纯"指离胆等的单纯上升风。
205.、"粥汤"指滤出的米汤。
206.、"湿润肾心肝肺"中，应知肝以充满下部而湿润，其他以在其上少许少许流下。
207.、"时节变化"指由热云等所致。"不平切"的草垛不平地流水，如是身体通过毛孔等孔隙向上、下、横地不平流汗，为显示这点而说"不平切"。
208.、"不适食"指对当时运行的身体状态不适合的食物，或极辛极热等不相应食物。但在《断痴论》中只说"不相应食"，因为对当时运行的界是不相应的。
209.、"洗浴时"是为显示水上有油的可能而说。"流散旋转的油滴形状"指成为流散而旋转的油滴形状。"时节不相应"是外部生起。"界不相应"是内部生起。"那些部分"指那些手掌等部分。
210.、"某物"指热等味的任何一种食物。"他们"指众生。"心痛苦"指因不相应食等而心部转动。
211.、"酪液"指从酪流出的清液。"流下"指流淌。"经由上颚顶孔下降"指从顶孔来经由上颚顶下降。
212.、如油完成对车轮毂轴头的涂抹功能，完成对骨节的涂抹功能。"作嘎嘎声"指作"嘎嘎"声。这是显示随声。"苦"指生起苦而成为痛苦。
213.、"豆灰"指烧尽整株豆子，过滤灰分所取的汁。"污水池"指弃置残食水胎垢等的地方。"漏水罐"即自然是有口的。但为显示连针尖大小的水入口也没有，所以说"无口漏水罐"。"励力"指努力。

214.Evañhītiādi yathāvuttāya uggahakosallapaṭipattiyā nigamanaṃ. Idāni yathāvuttaṃ manasikārakosallapaṭipattimpi nigamanavasena gahetvā kammaṭṭhānaṃ matthakaṃ pāpetvā dassetuṃ ‘‘anupubbato’’tiādi āraddhaṃ. Tattha paṇṇattisamatikkamāvasāneti kesādipaṇṇattisamatikkamavasena pavattāya bhāvanāya avasāne. Apubbāpariyamivāti ekajjhamiva. Kesāti iti-saddo ādiattho, pakārattho vā, evamādinā iminā pakārena vāti attho. Te dhammāti vaṇṇādivasena vavatthāpitā paṭikkūlākārato upaṭṭhitā koṭṭhāsadhammā.

Bahiddhāpīti sasantānato bahipi, parasantānakāyepīti attho. Manasikāraṃ upasaṃharatīti yathāvuttaṃ paṭikkūlamanasikāraṃ upaneti. Yathā idaṃ, tathā etanti. Evaṃ sabbakoṭṭhāsesu pākaṭībhūtesūti yathā attano kāye, evaṃ paresampi kāye sabbesu kesādikoṭṭhāsesu paṭikkūlavasena vibhūtabhāvena upaṭṭhitesūti attho. Ayamettha kasiṇesu vaḍḍhanasadiso yogino bhāvanāviseso dassito.

Anupubbamuñcanādīti ādi-saddena suttantanayena vibhāvitaṃ vīriyasamatāyojanaṃ saṅgaṇhāti. Punappunaṃ manasi karototi vuttanayena attano kāye kesādike ‘‘paṭikkūlā paṭikkūlā’’ti abhiṇhaso manasikāraṃ pavattentassa yadā saddhādīni indriyāni laddhasamathāni visadāni pavattanti, tadā assaddhiyādīnaṃ dūrībhāvena sātisayaṃ balappattehi sattahi saddhammehi laddhūpatthambhāni vitakkādīni jhānaṅgāni paṭutarāni hutvā pātubhavanti. Tesaṃ ujuvipaccanīkatāya nīvaraṇāni vikkhambhitāneva honti saddhiṃ tadekaṭṭhehi pāpadhammehi. Upacārasamādhinā cittaṃ samādhiyati, so taṃyeva nimittaṃ āsevanto bhāvento bahulīkaronto appanaṃ pāpuṇāti. Tena vuttaṃ ‘‘anukkamena appanā uppajjatī’’ti. Sabbākāratoti vaṇṇādivasena pañcadhāpi. Sāti appanā.

Yadi panetaṃ kammaṭṭhānaṃ aviññāṇakāsubhakammaṭṭhānāni viya paṭhamajjhānavasena sijjhati, atha kasmā ‘‘kāyagatāsatī’’ti vuttanti āha ‘‘evaṃ paṭhamajjhānavasenā’’tiādi. Nānāvaṇṇasaṇṭhānādīsu dvattiṃsāya koṭṭhāsesu pavattamānāya satiyā kiccamettha sātisayanti āha ‘‘satibalena ijjhanato’’ti.

Pantasenāsanesu, adhikusalesu ca aratiṃ, kāmaguṇesu ca ratiṃ sahati abhibhavatīti aratiratisaho sarīrasabhāvacintanena anabhiratiyā pahīnattā. Tathā koṭṭhāsabhāvanāya attasinehassa parikkhīṇattā bhayabheravaṃ sahati, sītādīnañca adhivāsakajātiko hoti. Attasinehavasena hi purisassa bhayabheravaṃ hoti, dukkhassa ca anadhivāsanaṃ. Imaṃ pana koṭṭhāsabhāvanamanuyuttassa na kevalaṃ paṭhamajjhānamattameva, uttaripi paṭivedho atthīti dassetuṃ ‘‘kesādīna’’ntiādi vuttaṃ.

Ānāpānassatikathāvaṇṇanā



我来翻译这段巴利文：
214.、"如是"等是对上述学习熟练修习的总结。现在为以总结方式取上述作意熟练修习，使业处达到顶点而显示，开始说"次第"等。其中"概念超越结束"指依超越发等概念而转起的修习的结束。"如不前不后"指如同一次。"发"的iti词是表示开始义或种类义，意为以此等方式或以此种方式。"那些法"指依色等确立、依厌恶相现起的部分诸法。
"在外"指在自相续之外，即在他相续身上的意思。"引导作意"指引导上述厌恶作意。"如此这般"。"如是一切部分明显"意为如在自身，如是在他人身上一切发等部分依厌恶而明显现起。这里显示修行者的修习殊胜如同遍处中的扩大。
"次第舍离等"中，等字摄取经典方式所阐明的精进平等运用。"反复作意"指依所说方式在自身的发等上"厌恶厌恶"地数数转起作意时，当信等诸根获得寂止而清晰运转时，由于不信等远离而以殊胜有力的七正法得到支撑的寻等禅支变得更利而显现。由于它们是直接对治，所以诸盖与俱有恶法被镇伏。由近行定心得定，他习行、修习、多作那个相而达到安止。所以说"次第生起安止"。"一切行相"指依色等五种方式。"它"指安止。
如果这个业处如无识不净业处那样依初禅成就，那为什么说"身至念"？为说明这点而说"如是依初禅"等。在种种色相等三十二部分中转起的念在这里有殊胜作用，所以说"依念力成就"。
因为以思惟身体自性而断除不喜，所以能克服远离住处和增上善中的不喜，欲乐中的爱喜，成为克服不喜爱喜者。如是因部分修习而消尽自爱，所以能克服怖畏恐怖，成为忍受寒等者。因为由自爱而有人的怖畏恐怖和不能忍受苦。为显示对这部分修习专注者不仅有初禅而已，还有更上的证悟，所以说"发等"。
入出息念义释;

215. Yaṃ taṃ evaṃ pasaṃsitvā ānāpānassatikammaṭṭhānaṃ niddiṭṭhanti sambandho. Tattha yasmā ‘‘kathaṃ bhāvito’’tiādikāya pucchāpāḷiyā atthe vibhāvite thomanāpāḷiyāpi attho vibhāvitoyeva hoti bhedābhāvato, tasmā taṃ laṅghitvā ‘‘kathaṃ bhāvito cā’’tiādinā ārabhati. Tattha hi ito pasaṃsābhāvo ‘‘ayampi kho’’ti vacanañca viseso. Tesu pasaṃsābhāvaṃ dassetuṃ ‘‘evaṃ pasaṃsitvā’’ti vuttaṃ. Pasaṃsā ca tattha abhirucijananena ussāhanatthā. Tañhi sutvā bhikkhū ‘‘bhagavā imaṃ samādhiṃ anekehi ākārehi pasaṃsati, santo kirāyaṃ samādhi paṇīto ca asecanako ca sukho ca vihāro pāpadhamme ca ṭhānaso antaradhāpetī’’ti sañjātābhirucayo ussāhajātā sakkaccaṃ anuyuñjitabbaṃ paṭipajjitabbaṃ maññanti. ‘‘Ayampi kho’’ti padassa ye ime mayā nibbānamahāsarassa otaraṇatitthabhūtā kasiṇajjhānaasubhajjhānādayo desitā, na kevalaṃ te eva, ayampi khoti bhagavā attano paccakkhabhūtaṃ samādhiṃ desanānubhāvena tesampi bhikkhūnaṃ āsannaṃ, paccakkhañca karonto sampiṇḍanavasena evamāhāti sambandhamukhena attho veditabbo.

Soḷasavatthukanti catūsu anupassanāsu catunnaṃ catukkānaṃ vasena soḷasaṭṭhānaṃ. Sabbākāraparipūroti kammaṭṭhānapāḷiyā padattho piṇḍattho upamā codanā parihāro payojananti evamādīhi sabbehi ākārehi paripuṇṇo. Niddesoti kammaṭṭhānassa nissesato vitthāro.

216.Kathanti idaṃ pucchanākāravibhāvanapadaṃ. Pucchā cettha kathetukamyatāvasena aññāsaṃ asambhavato. Sā ca upari desanaṃ āruḷhānaṃ sabbesaṃ pakāravisesānaṃ āmasanavasenāti imamatthaṃ dassento ‘‘kathanti…pe… kamyatāpucchā’’ti āha. Kathaṃ bahulīkatoti etthāpi ‘‘ānāpānassatisamādhī’’ti padaṃ ānetvā sambandhitabbaṃ. Tattha kathanti ānāpānassatisamādhibahulīkāraṃ nānappakārato vitthāretukamyatāpucchā. Bahulīkato ānāpānassatisamādhīti tathāpuṭṭhadhammanidassananti imamatthaṃ ‘‘eseva nayo’’ti iminā atidisati. Tathā santabhāvādayopi tassa yehi bhāvanābahulīkārehi siddhā, taggahaṇeneva gahitā hontīti dassetuṃ ‘‘kathaṃ bahulīkato…pe… vūpasametīti etthāpi eseva nayo’’ti vuttaṃ.

‘‘Puna ca paraṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro satipaṭṭhāne bhāventī’’tiādīsu (ma. ni. 2.247) uppādanavaḍḍhanaṭṭhena bhāvanā vuccatīti tadubhayavasena atthaṃ dassento ‘‘bhāvitoti uppādito vaḍḍhito vā’’ti āha. Tattha bhāvaṃ vijjamānataṃ ito gatoti bhāvito, uppādito paṭiladdhamattoti attho. Uppanno pana laddhāsevano, bhāvito paguṇabhāvaṃ āpādito, vaḍḍhitoti attho . Ānāpānapariggāhikāyāti dīgharassādivisesehi saddhiṃ assāsapassāse paricchijjagāhikāya, te ārabbha pavattāya, satiyaṃ paccayabhūtāyanti attho. Purimasmiñhi atthe samādhissa satiyā sahajātādipaccayabhāvo vutto sampayuttavacanato, dutiyasmiṃ pana upanissayabhāvopi. Upacārajjhānasahagatā hi sati appanāsamādhissa upanissayo hotīti. Bahulīkatoti bahulaṃ pavattito, tena āvajjanādivasībhāvappattimāha. Yo hi vasībhāvaṃ āpādito, so icchiticchitakkhaṇe samāpajjitabbato punappunaṃ pavattīyati. Tena vuttaṃ ‘‘punappunaṃ kato’’ti. Yathā ‘‘idheva, bhikkhave, samaṇo’’ti (ma. ni. 1.139; a. ni. 4.241), ‘‘vivicceva kāmehī’’ti (dī. ni. 1.226; saṃ. ni. 2.152; a. ni. 

我来翻译这段巴利文：
215.、"如是称赞后所说的入出息念业处"为相连。其中因为对"如何修习"等问句的义理阐明时，称赞句的义理也就阐明了，因为没有差别，所以略过它而以"如何修习"等开始。其中从这里的称赞性和"这也"的说法是特殊的。为显示其中的称赞性而说"如是称赞后"。那里的称赞是为了通过生起喜好而激励。比丘们听到它后"世尊以多种方式称赞这个定，这个定据说是寂静的、殊胜的、无需调味的、安乐的住处，即刻使恶法消失"而生起喜好，生起精进，认为应恭敬地专注、修习。"这也"一词的义理应知通过关联来理解：不仅是我所说的遍处禅、不净禅等作为涅槃大湖的渡口，世尊以说法威力使这个亲证的定对那些比丘也成为亲近、亲证而作总括如是说。
"十六事"指在四随观中四组四法的十六处。"一切行相圆满"指以业处经文的文义、总义、譬喻、诘问、解答、目的等一切行相圆满。"解说"指业处的无余详说。
216.、"如何"是显示询问方式的词。这里询问是依欲说的方式，因为其他不可能。它是依触及上面所说的一切种类差别，为显示此义而说"如何......欲知问"。在"如何多作"中也应带入"入出息念定"词而相连。其中"如何"是欲从种种方面详说入出息念定多作的询问。"多作的入出息念定"是显示如是所问之法，以"这也是同样方式"表示这个意思。同样，为显示寂静性等也由那些修习多作而成就，以那个把握而把握，所以说"如何多作......寂止，这里也是同样方式"。
在"复次，优陀夷，我对诸弟子说修行道，我的弟子依之修行而修习四念处"等中，依生起增长义说修习，为显示依那两者的义理而说"修习指生起或增长"。其中从这里去到存在性为修习，意为生起、刚获得。但已生起的是获得串习，修习是使达到熟练，意为增长。"摄持入出息"指以长短等差别一起区分把握入出息，关于它们而转起，意为在念中成为缘。因为在前义中说定与念的俱生等缘性是由相应说，但在后义中也有亲依止性。因为与近行禅俱行的念成为安止定的亲依止。"多作"指多数转起，由此说达到转向等自在。因为达到自在，由于在欲欲刹那可以入定而一再转起。所以说"一再作"。如"诸比丘，于此有沙门"，"远离诸欲"等;

4.123) ca evamādīsu paṭhamapade vutto eva-saddo dutiyādīsupi vutto eva hoti, evamidhāpīti āha ‘‘ubhayattha evasaddena niyamo veditabbo’’ti. Ubhayapadaniyamena laddhaguṇaṃ dassetuṃ ‘‘ayañhī’’tiādi vuttaṃ.

Asubhakammaṭṭhānanti asubhārammaṇajhānamāha. Taṃ hi asubhesu yogakammabhāvato, yogino sukhavisesānaṃ kāraṇabhāvato ca ‘‘asubhakammaṭṭhāna’’nti vuccati. ‘‘Kevala’’nti iminā ārammaṇaṃ nivatteti. Paṭivedhavasenāti jhānapaṭivedhavasena. Jhānañhi bhāvanāvisesena ijjhantaṃ attano visayaṃ paṭivijjhantameva pavattati, yathāsabhāvato paṭivijjhīyati cāti ‘‘paṭivedho’’ti vuccati. Oḷārikārammaṇattāti bībhacchārammaṇattā. Paṭikkūlārammaṇattāti jigucchitabbārammaṇattā. Pariyāyenāti kāraṇena, lesantarena vā. Ārammaṇasantatāyāti anukkamena vicetabbataṃ pattaṃ ārammaṇassa paramasukhumataṃ sandhāyāha. Sante hi sannisinne ārammaṇe pavattamāno dhammo sayampi sannisinnova hoti. Tenāha ‘‘santo vūpasanto nibbuto’’ti, nibbutasabbapariḷāhoti attho. Ārammaṇasantatāya tadārammaṇadhammānaṃ santatā lokuttaradhammārammaṇāhi paccavekkhaṇāhi dīpetabbā.

Nāssa santapaṇītabhāvāvahaṃ kiñci secananti asecanako. Asecanakattā anāsittako. Anāsittakattā eva abbokiṇṇo asammisso parikammādinā. Tato eva pāṭiyekko visuṃyeveko. Āveṇiko asādhāraṇo. Sabbametaṃ sarasato eva santabhāvaṃ dassetuṃ vuttaṃ. Parikammaṃ vā santabhāvanimittaṃ, parikammanti ca kasiṇakaraṇādīni nimittuppādapariyosānaṃ, tādisaṃ idha natthīti adhippāyo. Tadā hi kammaṭṭhānaṃ nirassādattā asantamappaṇītaṃ siyā. Upacārena vā natthi ettha santatāti yojanā. Yathā upacārakkhaṇe nīvaraṇavigamena, aṅgapātubhāvena ca paresaṃ santatā hoti, na evamimassa. Ayaṃ pana ādisamannā…pe… paṇīto cāti yojanā. Kecīti uttaravihāravāsike sandhāyāha. Anāsittakoti upasecanena na āsittako. Tenāha ‘‘ojavanto’’ti, ojavantasadisoti attho. Madhūroti iṭṭho, cetasikasukhapaṭilābhasaṃvattanaṃ tikacatukkajjhānavasena, upekkhāya vā santabhāvena sukhagatikattā sabbesampi vasena veditabbaṃ. Jhānasamuṭṭhānapaṇītarūpaphuṭṭhasarīratāvasena pana kāyikasukhapaṭilābhasaṃvattanaṃ daṭṭhabbaṃ, tañca kho jhānato vuṭṭhitakāle. Imasmiṃ pakkhe ‘‘appitappitakkhaṇe’’ti idaṃ hetumhi bhummavacanaṃ daṭṭhabbaṃ. Avikkhambhiteti jhānena sakasantānato anīhaṭe appahīne. Akosallasambhūteti akosallaṃ vuccati avijjā, tato sambhūte. Avijjāpubbaṅgamā hi sabbe pāpadhammā. Khaṇenevāti attano pavattikkhaṇeneva. Antaradhāpetīti ettha antaradhāpanaṃ vināsanaṃ, taṃ pana jhānakattukassa idhādhippetattā pariyuṭṭhānappahānaṃ hotīti āha ‘‘vikkhambhetī’’ti. Vūpasametīti visesena upasameti. Visesena upasamanaṃ pana sammadeva upasamanaṃ hotīti āha ‘‘suṭṭhu upasametī’’ti.

Nanu ca aññopi samādhi attano pavattikkhaṇeneva paṭipakkhadhamme antaradhāpeti vūpasameti, atha kasmā ayameva samādhi evaṃ visesetvā vuttoti? Pubbabhāgato paṭṭhāya nānāvitakkavūpasamasabbhāvato. Vuttañhetaṃ – ‘‘ānāpānassati bhāvetabbā vitakkupacchedāyā’’ti (a. ni. 

我来 译这段巴利文：
4.123. 如"诸比丘，于此有沙门"、"远离诸欲"等中，在第一句说的eva词在第二句等中也说eva，这里也如是，所以说"应知两处以eva词限定"。为显示由两句限定所得的功德而说"因为这"等。
"不净业处"指不净所缘禅。因为它在不净中是修习业，对修行者是殊胜乐的因缘，所以称为"不净业处"。以"仅仅"排除所缘。"依通达"指依禅通达。因为禅由修习殊胜而成就时，只是通达自己的境而转起，也被如实通达，所以称为"通达"。"因粗所缘"指因可怕所缘。"因厌恶所缘"指因应厌恶所缘。"依方便"指依理由，或依其他门。"所缘寂静"是关于应依次观察的所缘达到极细微而说。因为在寂静、寂定的所缘中转起的法自身也是寂定的。所以说"寂静、止息、寂灭"，意为寂灭一切热恼。所缘寂静性的缘法寂静性应以出世法为所缘的观察来说明。
"无需调味"指没有任何能带来它的寂静殊胜性的调味。因无需调味而无调味。正因无调味而不混杂、不混合于遍作等。正因如此而独立、单独、个别。不共、不通他。这一切是为显示仅从自性的寂静性而说。或者遍作是寂静性的相，遍作指从作遍等到生起相为止，意思是这里没有这样的。因为那时业处因无味而可能不寂静不殊胜。或者解释为此中没有以近行的寂静性。如在近行刹那以盖的离去、支的显现而有他们的寂静性，此非如是。但此从最初称为......殊胜为相连。"某些人"指关于上分住处的人而说。"无调味"指以调味而无调味。所以说"有味"，意为似有味。"甜美"指可意，应知依三四禅或因舍的寂静性是乐趣而对一切(禅支)转为得到心乐。但应知依禅所生殊胜色遍满身体而转为得到身乐，那是在出定时。在这部分"在入定入定刹那"这句应视为因上的处格。"未镇伏"指未被禅从自相续中拔除、未断。"非善巧生"指非善巧称为无明，从它生。因为一切恶法都以无明为先导。"即刻"指以自己的转起刹那。"使消失"中，消失是破坏，但因这里意指禅的所作，所以成为现行断而说"镇伏"。"寂止"指殊胜地止息。而殊胜地止息成为善好地止息，所以说"善好地止息"。
难道其他定不也在自己的转起刹那使对治法消失寂止吗？那为什么只有这个定被如此特别说呢？因为从前分开始有种种寻的止息。因为这么说："应修习入出息念以断绝寻"。;

9.1; udā. 31). Apica tikkhapaññassa ñāṇuttarassetaṃ kammaṭṭhānaṃ, ñāṇuttarassa ca kilesappahānaṃ itarehi sātisayaṃ, yathā saddhādhimuttehi diṭṭhippattassa. Tasmā imaṃ visesaṃ sandhāya ‘‘ṭhānaso antaradhāpeti vūpasametī’’ti vuttaṃ. Atha vā nimittapātubhāve sati khaṇeneva aṅgapātubhāvasabbhāvato ayameva samādhi ‘‘ṭhānaso antaradhāpeti vūpasametī’’ti vutto. Yathā taṃ mahato akālameghassa uṭṭhitassa dhārānipāte khaṇeneva pathaviyaṃ rajojallassa vūpasamo. Tenāha – ‘‘seyyathāpi, bhikkhave, mahāakālamegho uṭṭhito’’tiādi (saṃ. ni. 5.985; pārā. 165). Sāsanikassa jhānabhāvanā yebhuyyena nibbedhabhāgiyāva hotīti āha ‘‘nibbedhabhāgiyattā’’ti. Buddhānaṃ pana ekaṃsena nibbedhabhāgiyāva hoti. Imameva hi kammaṭṭhānaṃ bhāvetvā sabbepi sammāsambuddhā sammāsambodhiṃ adhigacchanti. Ariyamaggassa pādakabhūto ayaṃ samādhi anukkamena vaḍḍhitvā ariyamaggabhāvaṃ upagato viya hotīti āha ‘‘anupubbena ariyamaggavuddhippatto’’ti.

Ayaṃ panattho virāganirodhapaṭinissaggānupassanānaṃ vasena sammadeva yujjati. Heṭṭhā papañcavasena vuttamatthaṃ sukhaggahaṇatthaṃ saṅgahetvā dassento ‘‘ayaṃ panettha saṅkhepattho’’ti āha, piṇḍatthoti vuttaṃ hoti.

217.Tamatthanti taṃ ‘‘kathaṃ bhāvito’’tiādinā pucchāvasena saṅkhepato vuttamatthaṃ. ‘‘Idha tathāgato loke uppajjatī’’tiādīsu (dī. ni. 1.190; ma. ni. 1.291; a. ni. 3.61) idha-saddo lokaṃ upādāya vutto, ‘‘idheva tiṭṭhamānassā’’tiādīsu (dī. ni. 2.369) okāsaṃ, ‘‘idhāhaṃ, bhikkhave, bhuttāvī assaṃ pavārito’’tiādīsu (ma. ni. 1.30) padapūraṇamattaṃ, ‘‘idha bhikkhu dhammaṃ pariyāpuṇātī’’tiādīsu (a. ni. 

我来翻译这段巴利文：
9.1；优陀那31）。而且这个业处是利慧者、智慧胜者的业处，智慧胜者的烦恼断除比其他更殊胜，如见至者比信解者。所以关于这个殊胜而说"即刻使消失、寂止"。或者因为在相显现时即刻有支分显现的存在，所以只有这个定被说"即刻使消失、寂止"。如大非时云兴起，雨滴落下时即刻使地上的灰尘寂止。所以说："诸比丘，譬如大非时云兴起"等（相应部5.985；波罗夷165）。教内者的禅修多是属于通达分，所以说"因属通达分"。但诸佛则必定是属于通达分。因为修习这个业处，一切正等正觉者证得正等正觉。这个定作为圣道的基础，次第增长似乎达到圣道性，所以说"次第达到圣道增长"。
但这个义理依离染、灭、舍遣随观的方式才完全相应。为使易于把握上面依广说而说的义理而总摄显示，说"这里这是略义"，即是说总义。
217.、"那个义"指以"如何修习"等问的方式略说的那个义。在"于此如来出现于世间"等（长部1.190；中部1.291；增支部3.61）中，"于此"字依世间而说，在"住立于此"等（长部2.369）中关于处所，在"诸比丘，我于此已食、已满"等（中部1.30）中只是填词，在"于此比丘学习法"等（增支部）中，;

5.73) pana sāsanaṃ, ‘‘idha, bhikkhave, bhikkhū’’ti idhāpi sāsanamevāti dassento ‘‘bhikkhave, imasmiṃ sāsane bhikkhū’’ti vatvā tamatthaṃ pākaṭaṃ katvā dassetuṃ ‘‘ayañhī’’tiādi vuttaṃ. Tattha sabbappakāraānāpānassatisamādhinibbattakassāti sabbappakāraggahaṇaṃ soḷasa pakāre sandhāya. Te hi imasmiṃyeva sāsane. Bāhirakā hi jānantā ādito catuppakārameva jānanti. Tenāha ‘‘aññasāsanassa tathābhāvapaṭisedhano’’ti, yathāvuttassa puggalassa nissayabhāvapaṭisedhanoti attho. Etena ‘‘idha bhikkhave’’ti idaṃ antogadhevasaddanti dasseti. Santi hi ekapadānipi sāvadhāraṇāni yathā ‘‘vāyubhakkho’’ti. Tenevāha ‘‘idheva, bhikkhave, samaṇo’’tiādi. Paripuṇṇasamaṇakaraṇadhammo hi so, yo sabbappakāraānāpānassatisamādhinibbattako. Parappavādāti paresaṃ aññatitthiyānaṃ nānappakārā vādā titthāyatanāni.

Araññādikasseva bhāvanānurūpasenāsanataṃ dassetuṃ ‘‘imassa hī’’tiādi vuttaṃ. Duddamo damathaṃ anupagato goṇo kūṭagoṇo. Yathā thanehi sabbaso khīraṃ na paggharati, evaṃ dohapaṭibandhinī kūṭadhenu. Rūpasaddādike paṭicca uppajjanako assādo rūpārammaṇādiraso. Pubbe āciṇṇārammaṇanti pabbajjato pubbe, anādimati vā saṃsāre paricitārammaṇaṃ.

Nibandheyyāti bandheyya. Satiyāti sammadeva kammaṭṭhānasallakkhaṇasampavattāya satiyā. Ārammaṇeti kammaṭṭhānārammaṇe. Daḷhanti thiraṃ, yathā satokārissa upacārappanābhedo samādhi ijjhati, tathā thāmagataṃ katvāti attho.

Visesādhigamadiṭṭhadhammasukhavihārapadaṭṭhānanti sabbesaṃ buddhānaṃ, ekaccānaṃ paccekabuddhānaṃ, buddhasāvakānañca visesādhigamassa ceva aññakammaṭṭhānena adhigatavisesānaṃ diṭṭhadhammasukhavihārassa ca padaṭṭhānabhūtaṃ.

Vatthuvijjācariyo viya bhagavā yogīnaṃ anurūpanivāsaṭṭhānupadisanato.

Bhikkhu dīpisadiso araññe ekiko viharitvā paṭipakkhanimmathanena icchitatthasādhanato. Phalamuttamanti sāmaññaphalamāha. Parakkamajavayoggabhūminti bhāvanussāhajavassa yoggakaraṇabhūmibhūtaṃ.



我来翻译这段巴利文：
5.73.但在"于此比丘"等中关于教法，"诸比丘，于此比丘"中也是教法，为显示这点而说"诸比丘，于此教法中比丘"，为使那义明显而显示而说"因为这"等。其中"能生一切种入出息念定者"的一切种取用是关于十六种。因为这些只在此教法中。外道若知道，从开始只知四种。所以说"排除其他教法如是性"，意为排除如是说的人的所依性。由此显示"诸比丘，于此"这里含有eva(限定)词。因为有单字也带限定，如"食风者"。所以说"诸比丘，于此有沙门"等。因为能生一切种入出息念定者，他有完全的沙门作用法。"他说"指其他外道的种种说法，即外道处。
为显示林野等是适合修习的住处而说"因为这"等。"倔牛"指难调伏、未受调伏的牛。"倔母牛"指如乳房完全不出乳，如是阻碍挤乳。"色所缘等味"指缘色声等而生起的愉悦。"先前习惯所缘"指出家前，或在无始轮回中熟习的所缘。
"系缚"指绑缚。"以念"指以善好地观察业处而转起的念。"于所缘"指于业处所缘。"坚固"指稳固，意为使作念者的近行安止定成就，如是得到力量。
"殊胜证得、现法乐住的足处"指作为一切佛、某些辟支佛和佛弟子的殊胜证得以及以其他业处证得殊胜的现法乐住的足处。
世尊如宅地观察师，因为指示适合修行者的住处。
比丘如豹，因为独住林野而镇伏对治成就所欲义。"最上果"指沙门果。"精进生起适宜地"指成为修习精进生起的适宜作地。

218.Evaṃ vuttalakkhaṇesūti abhidhammapariyāyena (vibha. 530), suttantapariyāyena ca vuttalakkhaṇesu. Rukkhasamīpanti ‘‘yāvatā majjhanhike kāle samantā chāyā pharati, nivāte paṇṇāni patanti, ettāvatā rukkhamūlanti vuccatī’’ti evaṃ vuttaṃ rukkhassa samīpaṭṭhānaṃ. Avasesasattavidhasenāsananti pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjanti evaṃ vuttaṃ.

Ututtayānukūlaṃ dhātucariyānukūlanti gimhādiututtayassa, semhādidhātuttayassa, mohādicariyattayassa ca anukūlaṃ. Tathā hi gimhakāle ca araññaṃ anukūlaṃ, hemante rukkhamūlaṃ, vassakāle suññāgāraṃ, semhadhātukassa semhapakatikassa araññaṃ, pittadhātukassa rukkhamūlaṃ , vātadhātukassa suññāgāraṃ anukūlaṃ, mohacaritassa araññaṃ, dosacaritassa rukkhamūlaṃ, rāgacaritassa suññāgāraṃ anukūlaṃ. Alīnānuddhaccapakkhikanti asaṅkocāvikkhepapakkhikaṃ. Sayanañhi kosajjapakkhikaṃ, ṭhānacaṅkamanāni uddhaccapakkhikāni, na evaṃ nisajjā. Tato evassa santatā. Nisajjāya daḷhabhāvaṃ pallaṅkābhujanena, assāsapassāsānaṃ pavattanasukhataṃ uparimakāyassa ujukaṭṭhapanena, ārammaṇapariggahūpāyaṃ parimukhaṃ satiyā ṭhapanena dassento. Ūrubaddhāsananti ūrūnamadhobandhanavasena nisajjā. Heṭṭhimakāyassa anujukaṃ ṭhapanaṃ nisajjā-vacaneneva bodhitanti ‘‘ujuṃ kāya’’nti ettha kāya-saddo uparimakāyavisayoti āha ‘‘uparimasarīraṃ ujukaṃ ṭhapetvā’’ti. Taṃ pana ujukaṭṭhapanaṃ sarūpato, payojanato ca dassetuṃ ‘‘aṭṭhārasā’’tiādi vuttaṃ. Na paṇamantīti na onamanti. Na paripatatīti na vigacchati vīthiṃ na vilaṅghati, tato eva pubbenāparaṃ visesuppattiyā vuddhiṃ phātiṃ upagacchati. Idha pari-saddo abhi-saddena samānatthoti āha ‘‘kammaṭṭhānābhimukha’’nti, bahiddhā puthuttārammaṇato nivāretvā kammaṭṭhānaṃyeva purakkhitvāti attho. Parīti pariggahaṭṭho ‘‘pariṇāyikā’’tiādīsu (dha. sa. 16) viya. Niyyānaṭṭho paṭipakkhato niggamanaṭṭho. Tasmā pariggahitaniyyānanti sabbathā gahitāsammosaṃ pariccattasammosaṃ satiṃ katvā, paramaṃ satinepakkaṃ upaṭṭhapetvāti attho.

219.Satovāti satiyā samannāgato eva saranto eva assasati nāssa kāci sativirahitā assāsappavatti hotīti attho. Sato passasatīti etthāpi satova passasatīti eva-saddo ānetvā vattabbo. Satokārīti sato eva hutvā, satiyā eva vā kātabbassa kattā, karaṇasīlo vā. Yadi ‘‘satova assasati sato passasatī’’ti etassa vibhaṅge (ma. ni. 3.148; saṃ. ni. 5.986; pārā. 165) vuttaṃ, atha kasmā ‘‘assasati passasati’’cceva avatvā ‘‘satokārī’’ti vuttaṃ? Ekarasaṃ desanaṃ kātukāmatāya. Paṭhamacatukke padadvayameva hi vattamānakālavasena āgataṃ, itarāni anāgatakālavasena. Tasmā ekarasaṃ desanaṃ kātukāmatāya sabbattha (paṭi. ma. 

我来 译这段巴利文：
218. "在如是说的特相中"指在论藏方式（分别论530）和经藏方式所说的特相中。"树边"指如说"中午时分遍满日影，无风落叶，如是称为树根"这样说的树的近处。"其余七种住处"指如说山、山谷、山洞、墓地、森林、露地、草堆这样说的。
"适合三时节三界三行"指适合热等三时节、痰等三界、痴等三行。如是在热季林野适合，冬季树根适合，雨季空屋适合；对痰界者痰性者林野适合，对胆界者树根适合，对风界者空屋适合；对痴行者林野适合，对瞋行者树根适合，对贪行者空屋适合。"不退不掉举分"指不退缩不散乱分。因为卧属懒惰分，站立经行属掉举分，不如是坐。正因如此它的寂静性。显示以结跏趺坐使坐姿坚固，以上身正直使入出息运转安乐，以念住于对面显示摄持所缘的方便。"盘脚坐"指以大腿下结方式而坐。以坐说已表明下身不正直安置，所以在"正直身"中身字关于上身而说"使上身正直"。为显示那正直安置的自性和目的而说"十八"等。"不倾"指不低。"不倒"指不离去、不超越正轨，正因如此以前后殊胜达到增长发展。这里pari字与abhi字同义，所以说"向着业处"，意为从外部种种所缘防护而以业处为先。"pari"是摄取义，如"引导"等（法集16）。"出离义"是从对治出离义。所以"摄取出离"意为作完全把握不忘、舍离忘失的念，使最上念明觉住立。
219. "念"指具念、忆念而入息，意为他没有任何离念的入息运转。在"念出息"中也应带来eva字而说"念而出息"。"作念者"指只是成为念者，或者是只以念而应作的作者，或者是有作的习性。如果在"念而入息念而出息"的分别（中部3.148；相应部5.986；波罗夷165）中说，那为什么不只说"入息出息"而说"作念者"？因为欲使说法一味。因为在第一组四法中只有两句依现在时而来，其余依未来时。所以因为欲使说法一味，（清净道论）;

1.165 ādayo) ‘‘satokāri’’cceva vuttaṃ.

Dīghaṃassāsavasenāti dīghaassāsavasena vibhattialopaṃ katvā niddeso. Dīghanti vā bhagavatā vuttaassāsavasena. Cittassa ekaggataṃ avikkhepanti vikkhepassa paṭipakkhabhāvato ‘‘avikkhepo’’ti laddhanāmacittassa ekaggabhāvaṃ pajānato. Sati upaṭṭhitā hotīti ārammaṇaṃ upagantvā ṭhitā hoti. Tāya satiyā tena ñāṇenāti yathāvuttāya satiyā, yathāvuttena ca ñāṇena. Idaṃ vutta hoti – dīghaṃ assāsaṃ ārammaṇabhūtaṃ avikkhittacittassa, asammohato vā pajānantassa tattha sati upaṭṭhitā eva hoti, taṃ sampajānantassa ārammaṇakaraṇavasena, asammohavasena vā sampajaññaṃ, tadadhīnasatisampajaññena taṃsamaṅgī yogāvacaro satokārī nāma hotīti. Paṭinissaggānupassī assāsavasenāti paṭinissaggānupassī hutvā assasanassa vasena. ‘‘Paṭinissaggānupassīassāsavasenā’’ti vā pāṭho. Tassa paṭinissaggānupassino assāsā paṭinissaggānupassīassāsā, tesaṃ vasenāti attho. Vinayanayena anto uṭṭhitasasanaṃ assāso, bahi uṭṭhitasasanaṃ passāso. Suttantanayena pana bahi uṭṭhahitvāpi anto sasanato assāso, anto uṭṭhahitvāpi bahi sasanato passāso. Ayameva ca nayo –

‘‘Assāsādimajjhapariyosānaṃ satiyā anugacchato ajjhattaṃ vikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā cā’’ti, ‘‘passāsādimajjhapariyosānaṃ satiyā anugacchato bahiddhā vikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā cā’’ti (paṭi. ma. 

我来翻译这段巴利文：
1.165等)处只说"作念者"。
"依长入息"是不省略格的说明依长的入息。或者"长"是依世尊所说的入息。"心一境性无散乱"是了知因为是散乱的对治而得"无散乱"名的心一境性。"念已确立"指已到达所缘而住立。"以那个念以那个智"指以如是说的念，以如是说的智。这是说——对于长入息成为所缘的不散乱心者，或由不痴而了知者，其中念已确立，对于完全了知者，依作所缘的方式，或依不痴的方式而正知，依那为缘的念正知，具足那个的修行者称为作念者。"依随观舍离入息"指成为随观舍离而依入息。或读作"依随观舍离入息"。其意为随观舍离者的入息为随观舍离入息，依它们。依律方式从内生起的吸气为入息，从外生起的吸气为出息。但依经方式，即使从外生起由于向内吸故为入息，即使从内生起由于向外吸故为出息。这就是方式——
"以念随入息的始中终，当心向内散乱时，身和心都成为战栗、动摇、震颤"，"以念随出息的始中终，当心向外散乱时，身和心都成为战栗、动摇、震颤"（无碍解道

1.157) –

Imāya pāḷiyā sameti.

Paṭhamaṃ abbhantaravāto bahi nikkhamati, tasmā pavattikkamena assāso paṭhamaṃ vuttoti vadanti. Tāluṃ āhacca nibbāyatīti tāluṃ āhacca nirujjhati. Tena kira sampatijāto bāladārako khipitaṃ karoti. Evaṃ tāvātiādi yathāvuttassa atthassa nigamanaṃ. Keci ‘‘evaṃ tāvāti anena pavattikkamena assāso bahinikkhamanavātoti gahetabbanti adhippāyo’’ti vadanti.

Addhānavasenāti kāladdhānavasena. Ayaṃ hi addhāna-saddo kālassa, desassa ca vācako. Tattha desaddhānaṃ udāharaṇabhāvena dassetvā kāladdhānavasena assāsapassāsānaṃ dīgharassataṃ vibhāvetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Tattha okāsaddhānanti okāsabhūtaṃ addhānaṃ. Pharitvāti byāpetvā. Cuṇṇavicuṇṇāpi anekakalāpabhāvena. Dīghaṃ addhānanti dīghaṃ padesaṃ. Tasmāti saṇikaṃ pavattiyā dīghasantānatāya ‘‘dīghā’’ti vuccanti. Ettha ca hatthiādisarīre, sunakhādisarīre ca assāsapassāsānaṃ desaddhānavisiṭṭhena kāladdhānavaseneva dīgharassatā vuttāti veditabbā. ‘‘Saṇikaṃ pūretvā saṇikameva nikkhamanti’’, ‘‘sīghaṃ pūretvā sīghameva nikkhamantī’’ti ca vacanato. Manussesūti samānappamāṇesupi manussasarīresu. Dīghaṃ assasantīti dīghaṃ assāsappabandhaṃ pavattentīti attho. Passasantīti etthāpi eseva nayo. Sunakhasasādayo viya rassaṃ assasanti ca passasanti cāti yojanā. Idaṃ pana dīghaṃ, rassañca assasanaṃ, passasanañca tesaṃ sattānaṃ sarīrasabhāvoti daṭṭhabbaṃ. Tesanti sattānaṃ. Teti assāsapassāsā. Ittaramaddhānanti appakaṃ kālaṃ.

Navahākārehīti bhāvanamanuyuñjantassa pubbenāparaṃ aladdhavisesassa kevalaṃ addhānavasena ādito vuttā tayo ākārā, te ca kho ekacco assāsaṃ suṭṭhu sallakkheti, ekacco passāsaṃ, ekacco tadubhayanti imesaṃ tiṇṇaṃ puggalānaṃ vasena. Keci pana ‘‘assasatipi passasatipīti ekajjhaṃ vacanaṃ bhāvanāya nirantaraṃ pavattidassanattha’’nti vadanti. Chandavasena pubbe viya tayo, tathā pāmojjavasenāti imehi navahākārehi.

Kāmaṃ cettha ekassa puggalassa tayo eva ākārā labbhanti, tantivasena pana sabbesaṃ pāḷiāruḷhattā, tesaṃ vasena parikammassa kātabbattā ca ‘‘tatrāyaṃ bhikkhu navahākārehī’’ti vuttaṃ. Evaṃ pajānatoti evaṃ yathāvuttehi ākārehi assāsapassāse pajānato, tattha manasikāraṃ pavattentassa. Ekenākārenāti dīghaṃ assāsādīsu catūsu ākāresu ekena ākārena, navasu tīsu vā ekena. Tathā hi vakkhati –

‘‘Dīgho rasso ca assāso, passāsopi ca tādiso;

Cattāro vaṇṇā vattanti, nāsikagge va bhikkhuno’’ti.

Ayaṃ bhāvanā assāsapassāsakāyānupassanāti katvā vuttaṃ ‘‘kāyānupassanāsatipaṭṭhānabhāvanā sampajjatī’’ti.


我来翻译这段巴利文：
1.157）——
与这段经文相符。
内风先向外出，所以依运转次第先说入息，他们这么说。"触及上颚而灭"指触及上颚而止息。据说正生的婴儿因此而打嗝。"如是首先"等是如上所说义的总结。某些人说"'如是首先'意思是依此运转次第应理解入息为向外出的风"。
"依时分"指依时间时分。因为这个时分词表示时间和空间。其中显示空间时分作为例子，为阐明依时间时分入出息的长短而说"譬如"等。其中"空间时分"指成为空间的时分。"遍满"指遍布。"碎粉"也是以多聚集性。"长时分"指长处所。"所以"因为缓慢运转的长相续性而称为"长"。这里应知在象等身、狗等身中，入出息的长短是依空间时分特异的时间时分而说。因为说"缓慢充满而缓慢出"，"迅速充满而迅速出"。"在人中"指即使在等量的人身中。"长入息"意为转起长入息相续。在"出息"中也是这个方式。"如狗兔等短入息和出息"为相连。但这个长短入出息应视为那些众生的身体自性。"那些"指众生。"那些"指入出息。"短时分"指少时。
"以九种行相"指修习追随者前后未得殊胜者，仅依时分从开始说的三种行相，而且那些是某人善观察入息，某人(善观察)出息，某人(善观察)两者，依这三种人。但某些人说"入息也出息也的一起说是为显示修习的持续运转"。依欲如前三种，如是依喜悦三种，以这九种行相。
虽然这里一个人只得三种行相，但因为依经典方式一切都已升入经文，应依它们作准备工作，所以说"这里比丘以九种行相"。"如是了知"指如是以如上所说行相了知入出息，在那里转起作意。"以一行相"指在长入息等四种行相中以一行相，或在九种中的三种中以一个。如是他将说：
"长和短的入息，出息也如是；
四种相转起，就在比丘鼻端。"
这个修习是入出息身随观而作，所以说"身随观念处修习成就"。


Idāni pāḷivaseneva te nava ākāre, bhāvanāvidhiñca dassetuṃ ‘‘yathāhā’’tiādi āraddhaṃ. Tattha kathaṃ pajānātīti pajānanavidhiṃ kathetukamyatāya pucchati. Dīghaṃ assāsanti vuttalakkhaṇaṃ dīghaṃ assāsaṃ. Addhānasaṅkhāteti ‘‘addhāna’’nti saṅkhaṃ gate dīghe kāle, dīghaṃ khaṇanti attho. Koṭṭhāsapariyāyo vā saṅkhāta-saddo ‘‘theyyasaṅkhāta’’ntiādīsu (pārā. 91) viya, tasmā addhānasaṅkhāteti addhānakoṭṭhāse, desabhāgeti attho. Chando uppajjatīti bhāvanāya pubbenāparaṃ visesaṃ āvahantiyā laddhassādattā tattha sātisayo kattukāmatālakkhaṇo kusalacchando uppajjati. Chandavasenāti tathāpavattachandassa vasena savisesaṃ bhāvanamanuyuñjantassa kammaṭṭhānaṃ vuddhiṃ phātiṃ gamentassa. Tato sukhumataranti yathāvuttachandappavattiyā purimato sukhumataraṃ. Bhāvanābalena hi paṭippassaddhadarathapariḷāhatāya kāyassa assāsapassāsā sukhumatarā hutvā pavattanti. Pāmojjaṃ uppajjatīti assāsapassāsānaṃ sukhumatarabhāvena ārammaṇassa santataratāya, kammaṭṭhānassa ca vīthipaṭipannatāya bhāvanācittasahagato pamodo khuddikādibhedā taruṇapīti uppajjati. Cittaṃ vivattatīti anukkamena assāsapassāsānaṃ ativiya sukhumatarabhāvappattiyā anupaṭṭhahane vicetabbākārappattehi cittaṃ vinivattatīti keci. Bhāvanābalena pana sukhumatarabhāvappattesu assāsapassāsesu tattha paṭibhāganimitte uppanne pakatiassāsapassāsato cittaṃ nivattati. Upekkhā saṇṭhātīti tasmiṃ paṭibhāganimitte upacārappanābhede samādhimhi uppanne puna jhānanibbattanatthaṃ byāpārābhāvato ajjhupekkhanaṃ hotīti. Sā panāyaṃ upekkhā tatramajjhattupekkhāti veditabbā.

Imehi navahi ākārehīti imehi yathāvuttehi navahi pakārehi pavattā. Dīghaṃ assāsapassāsā kāyoti dīghākārā assāsapassāsā cuṇṇavicuṇṇāpi samūhaṭṭhena kāyo. Assāsapassāse nissāya uppannanimittampettha assāsapassāsasamaññameva vuttaṃ. Upaṭṭhānaṃ satīti ārammaṇaṃ upagantvā tiṭṭhatīti sati upaṭṭhānaṃ nāma. Anupassanāñāṇanti samathavasena nimittassa anupassanā, vipassanāvasena assāsapassāse, tannissayañca kāyaṃ ‘‘rūpa’’nti, cittaṃ taṃsampayuttadhamme ca ‘‘arūpa’’nti vavatthapetvā nāmarūpassa anupassanā ca ñāṇaṃ, tattha yathābhūtāvabodho. Kāyo upaṭṭhānanti so kāyo ārammaṇakaraṇavasena upagantvā sati ettha tiṭṭhatīti upaṭṭhānaṃ nāma. Ettha ca ‘‘kāyo upaṭṭhāna’’nti iminā itarakāyassāpi saṅgaho hoti yathāvuttasammasanacārassāpi idha icchitattā. No satīti so kāyo sati nāma na hoti. Sati upaṭṭhānañceva sati ca saraṇaṭṭhena, upatiṭṭhanaṭṭhena ca. Tāya satiyāti yathāvuttāya satiyā. Tena ñāṇenāti yathāvutteneva ñāṇena. Taṃ kāyanti taṃ assāsapassāsakāyañceva tannissayarūpakāyañca. Anupassatīti jhānasampayuttañāṇena ceva vipassanāñāṇena ca anu anu passati. Tena vuccati kāye kāyānupassanāsatipaṭṭhānabhāvanāti tena anupassanena yathāvutte kāye ayaṃ kāyānupassanāsatipaṭṭhānabhāvanāti vuccati.


我来翻译这段巴利文：
现在为依经文显示那九种行相和修习方法而开始说"如说"等。其中"如何了知"是欲说了知方法而问。"长入息"指具有所说相的长入息。"称为时分"指在称为"时分"的长时间，意为长刹那。或者称为词是部分的同义词，如"称为偷盗"等（波罗夷91），所以"称为时分"指时分部分，意为空间部分。"欲生起"指因修习前后带来殊胜而得到愉悦，于是生起那里殊胜的欲作为特相的善欲。"依欲"指依如是转起的欲特别追随修习，使业处达到增长发展。"更细微"指因如上所说欲的转起比先前更细微。因为依修习力，因身体的热恼平息，入出息变得更细微而转起。"喜悦生起"指因入出息更细微性使所缘更寂静，业处已入正轨，生起与修习心俱行的喜悦，即小喜等种类的初喜。"心转离"某些人说因为次第入出息达到极细微性而不现起，心从应观察行相转离。但依修习力入出息达到更细微性时，于是生起似相，心从原来的入出息转离。"舍安住"指在那似相中生起近行安止的定时，因为为再生起禅那而无功用，所以成为旁观。应知这个舍是在其中平等舍。
"以这九种行相"指以如上所说九种方式转起。"长入出息身"指长行相的入出息虽是碎粉，以聚集义为身。依入出息生起的相在这里也称为入出息。"住立为念"指到达所缘而住立，故称为念住立。"随观智"指依止的方式随观相，依观的方式随观入出息和所依身为"色"，心和相应法为"非色"而确定后，随观名色的智，于其中如实觉悟。"身为住立"指那身以作所缘的方式，念到达而住立于此为住立。这里以"身为住立"也摄入其他身，因为这里也欲要如上所说的观察行相。"非念"指那身不是称为念。念是住立也是念，以忆念义和住立义。"以那个念"指以如上所说的念。"以那个智"指以如上所说的智。"随观那个身"指随观那个入出息身和所依色身。"随观"指以禅那相应智和观智一再观察。"所以说这是在身上身随观念处修习"指以那个随观在如上所说的身上，这称为身随观念处修习。


Idaṃ vuttaṃ hoti – yā ayaṃ yathāvutte assāsapassāsakāye, tassa nissayabhūte karajakāye ca kāyasseva anupassanā anudakabhūtāya marīciyā udakānupassanā viya na aniccādisabhāve kāye niccādibhāvānupassanā, atha kho yathārahaṃ aniccadukkhānattāsubhabhāvassevānupassanā. Atha vā kāye ‘‘aha’’nti vā ‘‘mama’’nti vā ‘‘itthī’’ti vā ‘‘puriso’’ti vā gahetabbassa kassaci abhāvato tādisaṃ ananupassitvā kāyamattasseva anupassanā kāyānupassanā, tāya kāyānupassanāya sampayuttā satiyeva upaṭṭhānaṃ satipaṭṭhānaṃ, tassa bhāvanā vaḍḍhanā kāyānupassanāsatipaṭṭhānabhāvanāti.

Esa nayoti ‘‘navahi ākārehī’’tiādinā vuttavidhiṃ rassa-pade atidisati. Etthāti etasmiṃ yathādassite ‘‘kathaṃ dīghaṃ assasanto’’tiādinā (ma. ni. 3.148; saṃ. ni. 5.986; pārā. 165) āgate pāḷinaye. Idhāti imasmiṃ rassapadavasena āgate pāḷinaye.

Ayanti yogāvacaro. Addhānavasenāti dīghakālavasena. Ittaravasenāti parittakālavasena. Imehi ākārehīti imehi navahi ākārehi.

Tādisoti dīgho, rasso ca. Cattāro vaṇṇāti cattāro ākārā, te ca dīghādayo eva. Nāsikagge va bhikkhunoti gāthābandhasukhatthaṃ rassaṃ katvā vuttaṃ ‘‘nāsikagge vā’’ti, vā-saddo aniyamattho, tena uttaroṭṭhaṃ saṅgaṇhāti.



我来翻译这段巴利文：
这是说——在如上所说的入出息身和其所依的所生身中，这是对身自身的随观，如对无水的蜃景作有水的随观一样，不是对无常等性的身作常等性的随观，而是如其所应对无常、苦、无我、不净性的随观。或者在身上因为没有可以执取为"我"或"我的"或"女"或"男"，不随观如是而只随观身体性的随观是身随观，与那个身随观相应的念即是住立念处，其修习增长是身随观念处修习。
"这个方法"以"以九种行相"等所说方法指示于短句。"于此"指在如上所示"如何长入息时"等（中部3.148；相应部5.986；波罗夷165）所来的经文方法中。"于此"指在这个依短句而来的经文方法中。
"这个"指修行者。"依时分"指依长时。"依短暂"指依少时。"以这些行相"指以这九种行相。
"如是"指长和短。"四种相"指四种行相，它们即是长等。"在比丘鼻端"为诗句便易而作短说"于鼻端"，"或"字是不定义，由此摄入上唇。

220.Sabbakāyapaṭisaṃvedīti sabbassa kāyassa paṭi paṭi paccekaṃ sammadeva vedanasīlo jānanasīlo, tassa vā paṭi paṭi sammadeva vedo etassa atthi, taṃ vā paṭi paṭi sammadeva vedamānoti attho. Tattha tattha sabba-ggahaṇena assāsādikāyassa anavasesapariyādāne siddhepi anekakalāpasamudāyabhāvato tassa sabbesampi bhāgānaṃ saṃvedanadassanatthaṃ paṭi-saddaggahaṇaṃ. Tattha sakkaccakārībhāvadassanatthaṃ saṃ-saddaggahaṇanti imamatthaṃ dassento ‘‘sakalassā’’tiādimāha. Tattha yathā samānepi assāsapassāsesu yogino paṭipattividhāne paccekaṃ sakkaccaṃyeva paṭipajjitabbanti dassetuṃ visuṃ desanā katā, evaṃ tamevatthaṃ dīpetuṃ satipi atthassa samānatāya ‘‘sakalassā’’tiādinā padadvayassa visuṃ visuṃ atthavaṇṇanā katāti veditabbaṃ. Pākaṭaṃ karontoti vibhūtaṃ karonto, sabbaso vibhāventoti attho. Pākaṭīkaraṇaṃ vibhāvanaṃ tattha asammuyhanaṃ ñāṇeneva nesaṃ pavattanena hotīti dassento ‘‘evaṃ viditaṃ karonto’’tiādimāha. Tattha tasmāti yasmā ñāṇasampayuttacitteneva assāsapassāse pavatteti, na vippayuttacittena, tasmā evaṃbhūto sabbakāyapaṭisaṃvedī assasissāmi passasissāmīti sikkhatīti vuccati buddhādīhīti yojanā. Cuṇṇavicuṇṇavisaṭeti anekakalāpatāya cuṇṇavicuṇṇabhāvena visaṭe. Ādi pākaṭo hoti satiyā, ñāṇassa ca vasena tathā pubbābhisaṅkhārassa pavattattā. Tādisena bhavitabbanti catutthapuggalasadisena bhavitabbaṃ, pageva satiṃ, ñāṇañca paccupaṭṭhapetvā tīsupi ṭhānesu ñāṇasampayuttameva cittaṃ pavattetabbanti adhippāyo.

Evanti vuttappakārena sabbakāyapaṭisaṃvedanavaseneva. Ghaṭatīti ussahati. Vāyamatīti vāyāmaṃ karoti, manasikāraṃ pavattetīti attho. Tathābhūtassāti ānāpānassatiṃ bhāventassa. Saṃvaroti sati , vīriyampi vā. Tāya satiyāti yā ānāpāne ārabbha pavattā sati, tāya. Tena manasikārenāti yo so tattha satipubbaṅgamo bhāvanāmanasikāro, tena saddhinti adhippāyo. Āsevatīti ‘‘tisso sikkhāyo’’ti vutte adhikusaladhamme āsevati. Tadāsevanañhettha sikkhananti adhippetaṃ.

Purimanayeti purimasmiṃ bhāvanānaye, paṭhamavatthudvayeti adhippāyo. Tatthāpi kāmaṃ ñāṇuppādanaṃ labbhateva assāsapassāsānaṃ yāthāvato dīgharassabhāvāvabodhasabbhāvato, tathāpi taṃ na dukkaraṃ yathāpavattānaṃ tesaṃ gahaṇamattabhāvatoti tattha vattamānakālappayogo kato. Idaṃ pana dukkaraṃ purisassa khuradhārāyaṃ gamanasadisaṃ, tasmā sātisayenettha pubbābhisaṅkhārena bhavitabbanti dīpetuṃ anāgatakālappayogo katoti imamatthaṃ dassetuṃ ‘‘tattha yasmā’’tiādi vuttaṃ. Tattha ñāṇuppādanādīsūti ādi-saddena kāyasaṅkhārapassambhanapītipaṭisaṃvedanādiṃ saṅgaṇhāti. Keci panettha ‘‘saṃvarasamādānānaṃ saṅgaho’’ti vadanti.

Kāyasaṅkhāranti assāsapassāsaṃ. So hi cittasamuṭṭhānopi samāno karajakāyappaṭibaddhavuttitāya tena saṅkharīyatīti kāyasaṅkhāroti vuccati. Yo pana ‘‘kāyasaṅkhāro vacīsaṅkhāro’’ti (ma. ni. 

我来翻译这段巴利文：
220"遍知一切身"指对一切身一一个别地善于感受、了知，或者他有对它一一个别地善的感受，或者一一个别地善于感受的意思。其中以"一切"的摄取虽然已成就入息等身的无余遍知，但因为是多聚集的集合，为显示感受它一切的部分而取"遍"字。其中为显示作认真性而取"善"字，显示这个义而说"一切"等。其中虽然入出息相同，为显示修行者对每一个都应该认真修习而作个别教说，如是为说明那个义，虽然义相同，应知对"一切"等两句作个别的义释。"使明显"指使清晰，意为全面显明。明显、显明、不迷惑是以智对它们的转起而有，所以显示说"如是使已知"等。其中"所以"的连接是：因为只以相应智的心转起入出息，不以不相应心，所以如是成为遍知一切身者被佛等说为"我将学入息出息"。"碎散开"指因多聚集性而以碎散性散开。"开始"以念和智明显，因为如是先前准备而转起。"应成为如是"意为应成为如第四种人，预先使念和智现前，在三处只应转起相应智的心。
"如是"指依如说方式只以遍知一切身。"努力"指励力。"精勤"指作精勤，意为转起作意。"如是成为"指修习入出息念者。"防护"指念，或者精进。"以那个念"指那个缘入出息而转起的念。"以那个作意"意为与那个以念为前导的修习作意一起。"习行"指在说"三学"时习行增上善法。因为这里习行被理解为学习。
"在前方法"指在前修习方法，意为在前两事。虽然在那里也得生起智，因为有如实了知入出息长短性，但那不难，因为只是把握它们如是转起，所以在那里用现在时。但这个难，如人行于剃刀刃，所以为显示这里应该以特别的先前准备，用未来时，为显示这个义而说"其中因为"等。其中"生起智等"以等字摄入身行轻安、感受喜等。但某些人在这里说"摄入防护和受持"。
"身行"指入出息。因为它虽然是心所生，但因运转系属所生身而被它造作，所以称为身行。但如说"身行语行"（中部;

1.102) evamāgato kāyasaṅkhāro cetanālakkhaṇo satipi dvārantaruppattiyaṃ yebhuyyavuttiyā, tabbahulavuttiyā ca kāyadvārena lakkhito, so idha nādhippeto. Passambhentotiādīsu pacchimaṃ pacchimaṃ padaṃ purimassa purimassa atthavacanaṃ, tasmā passambhanaṃ nāma vūpasamanaṃ, tañca tathāpayoge asati uppajjanārahassa oḷārikassa kāyasaṅkhārassa payogasampattiyā anuppādananti daṭṭhabbaṃ. Tatrāti ‘‘oḷārikaṃ kāyasaṅkhāraṃ passambhento’’ti ettha. Apariggahitakāleti kammaṭṭhānassa anāraddhakāle, tato eva kāyacittānampi apariggahitakāle. ‘‘Nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāyā’’ti hi iminā kāyapariggaho, ‘‘parimukhaṃ satiṃ upaṭṭhapetvā’’ti iminā cittapariggaho vutto. Tenevāha ‘‘kāyopi cittampi pariggahitā hontī’’ti. Kāyoti karajakāyo. Sadarathāti sapariḷāhā, sā ca nesaṃ sadarathatā garubhāvena viya oḷārikatāya avinābhāvinīti āha ‘‘oḷārikā’’ti. Balavatarāti sabalā thūlā. Santā hontīti cittaṃ tāvaṃ bahiddhā vikkhepābhāvena ekaggaṃ hutvā kammaṭṭhānaṃ pariggahetvā pavattamānaṃ santaṃ hoti vūpasantaṃ, tato eva taṃsamuṭṭhānā rūpadhammā lahumudukammaññabhāvappattā, tadanuguṇatāya sesaṃ tisantatirūpanti evaṃ citte, kāye ca vūpasante pavattamāne tannissitā assāsapassāsā santasabhāvā anukkamena sukhumatarasukhumatamā hutvā pavattanti. Tena vuttaṃ ‘‘yadā panassa kāyopī’’tiādi.

Ābhujanaṃ ābhogo, ‘‘passambhemī’’ti paṭhamāvajjanā. Sammā anu anu āharaṇaṃ samannāhāro, tasmiṃyeva atthe aparāparaṃ pavattaāvajjanā. Tasseva atthassa manasi karaṇaṃ citte ṭhapanaṃ manasikāro. Vīmaṃsā paccavekkhaṇā.

Sāraddheti sadarathe sapariḷāhe. Adhimattanti balavaṃ oḷārikaṃ. Liṅgavipallāsena vuttaṃ. Kāyasaṅkhāroti hi adhippeto. ‘‘Adhimattaṃ hutvā pavattatī’’ti kiriyāvisesanaṃ vā etaṃ. Sukhumanti etthāpi eseva nayo. Kāyamhīti ettha ‘‘citte cā’’ti ānetvā sambandhitabbaṃ.



我来翻译这段巴利文：
1.102）这样来的身行虽然以思为特相，虽在其他门生起，但因多数运转和多数活动以身门为特相，这里不是指这个。在"轻安"等中，后后句是前前句的义说，所以轻安即是平息，当如是加行不存在时，应知那是以加行圆满而不生起应生的粗重身行。"于其中"指在"轻安粗重身行"中。"未摄受时"指未开始业处时，正因如此也是身心未摄受时。因为以"结跏趺坐，身体正直"这个是身摄受，以"念住于对面"这个是心摄受。正因如此说"身和心都被摄受"。"身"指所生身。"有热恼"指有烦热，它们的有热恼性与粗重性不相离如重性，所以说"粗重"。"更强"指有力粗大。"成为寂静"指首先心因无外散乱成为一境，摄受业处而转起成为寂静、平息，正因如此由它所生的色法达到轻柔适业性，随顺于它其余三种轻安色，如是当心和身平息转起时，依它的入出息成为寂静性，次第成为更细微更极细微而转起。所以说"但当他的身"等。
转向是作意，"我轻安"是最初转向。正确一再引导是等持，在那个义上一再转起的转向。作那个义于心中、安置于心是作意。思维是省察。
"战栗"指有热恼有烦热。"极重"指有力粗重。以性别变化说。因为意指身行。或者这是动作的修饰语"成为极重而转起"。在"细微"中也是这个方法。在"于身"中应带来"及于心"而连接。

221. Paṭhamajjhānato vuṭṭhāya kariyamānaṃ dutiyajjhānassa nānāvajjanaṃ parikammaṃ paṭhamajjhānaṃ viya dūrasamussāritapaṭipakkhanti katvā taṃsamuṭṭhāno kāyasaṅkhāro paṭhamajjhāne ca dutiyajjhānūpacāre ca oḷārikoti sadiso vutto. Esa nayo sesūpacāradvayepi. Atha vā dutiyajjhānādīnaṃ adhigamāya paṭipajjato dukkhāpaṭipadādivasena kilamato yogino kāyakilamathacittūpaghātādivasena, vitakkādisaṅkhobhena ca sapariphandatāya cittappavattiyā dutiyajjhānādiupacāresu kāyasaṅkhārassa oḷārikatā veditabbā. Atisukhumoti aññattha labbhamāno kāyasaṅkhāro catutthajjhāne atikkantasukhumo. Sukhumabhāvopissa tattha natthi, kuto oḷārikatā appavattanato. Tenāha ‘‘appavattimeva pāpuṇātī’’ti.

Lābhissa sato anupubbasamāpattisamāpajjanavelaṃ, ekāsaneneva vā sabbesaṃ jhānānaṃ paṭilābhaṃ sandhāya majjhimabhāṇakā heṭṭhimaheṭṭhimajjhānato uparūparijhānūpacārepi sukhumataraṃ icchanti. Tattha hi sopacārānaṃ jhānānaṃ uparūpari visesavantatā, santatā ca sambhaveyya, ekāvajjanūpacāraṃ vā sandhāya evaṃ vuttaṃ. Evañhi heṭṭhā vuttavādena imassa vādassa avirodho siddho bhinnavisayattā. Sabbesaññevāti ubhayesampi. Yasmā te sabbepi vuccamānena vidhinā passaddhimicchantiyeva. ‘‘Apariggahitakāle pavattakāyasaṅkhāro pariggahitakāle paṭippassambhatī’’ti idaṃ sadisasantānatāya vuttaṃ. Na hi te eva oḷārikā assāsādayo sukhumā honti. Passambhanākāro pana nesaṃ heṭṭhā vuttoyeva.

Mahābhūtapariggahe sukhumoti catudhātumukhena vipassanābhinivesaṃ sandhāya vuttaṃ. Sakalarūpapariggahe sukhumo bhāvanāya uparūpari paṇītabhāvato. Tenevāha ‘‘rūpārūpapariggahe sukhumo’’ti. Lakkhaṇārammaṇikavipassanāti kalāpasammasanamāha. Nibbidānupassanato paṭṭhāya balavavipassanā. Tato oraṃ dubbalavipassanā. Pubbe vuttanayenāti ‘‘apariggahitakāle’’tiādinā samathanaye vuttena nayena ‘‘apariggahe pavatto kāyasaṅkhāro mahābhūtapariggahe paṭippassambhatī’’tiādinā vipassanānayepi paṭippassaddhi yojetabbāti vuttaṃ hoti.

Assāti imassa ‘‘passambhayaṃ kāyasaṅkhāra’’nti padassa. Codanāsodhanāhīti anuyogaparihārehi. Evanti idāni vuccamānākārena.

Kathanti yaṃ idaṃ ‘‘passambhayaṃ…pe… sikkhatī’’ti (paṭi. ma. 

我来翻译这段巴利文：
从初禅出定后而作的第二禅不同转向的准备，如初禅一样因为远远驱除对治，所以其所生的身行在初禅和第二禅近行中说为相似粗重。这个方法在其余两个近行中也是如此。或者为证得第二禅等而修习的修行者，依苦行道等而疲倦，依身疲劳、心损害等，以及寻等的搅动而心转起有动摇，应知在第二禅等近行中身行的粗重性。"极细微"指在其他处可得的身行在第四禅中超越细微。其细微性在那里也没有，何况粗重性因为不转起。所以说"达到不转起"。
得者当次第等至入定时，或一坐得一切禅那，关于这个中部诵者认为从下下禅到上上禅近行更细微。因为在那里有近行的禅那上上更殊胜和寂静性，或者关于一转向近行而如是说。因为如是已成就此说与前说无矛盾，因为境不同。"一切"指两者。因为他们一切都依所说方法欲要轻安。"未摄受时转起的身行在摄受时轻安"这是依相似相续性而说。因为那些粗重的入息等不会成为细微。但它们的轻安行相如前所说。
"在摄受大种时细微"是关于以四界门入观而说。在摄受一切色时细微是因为修习上上更胜妙。正因如此说"在摄受色无色时细微"。"以相为所缘的观"说的是聚集观察。从厌离随观开始是强力观。此前是弱力观。"依前说方法"是说如在止方法中以"未摄受时"等所说方法，在观方法中也应以"在未摄受时转起的身行在摄受大种时轻安"等配合轻安。
"其"指这个"轻安身行"句。"以质问解释"指以询问回答。"如是"指现在所说的方式。
"如何"指这个"学习...轻安"（无碍解道；

1.171) vuttaṃ, taṃ kathaṃ kena pakārena kāyasaṅkhārassa passambhanaṃ, yogino ca sikkhanaṃ hotīti kathetukamyatāya pucchitvā kāyasaṅkhāre sarūpato, oḷārikasukhumato, vūpasamato, anuyogaparihārato ca dassetuṃ ‘‘katame kāyasaṅkhārā’’tiādi āraddhaṃ. Tattha kāyikāti rūpakāye bhavā. Kāyapaṭibaddhāti kāyasannissitā. Kāye sati honti, asati na honti, tato eva te akāyasamuṭṭhānāpi kāyena saṅkharīyantīti kāyasaṅkhārā. Passambhentoti oḷārikoḷārikaṃ passambhento. Sesapadadvayaṃ tasseva vevacanaṃ. Oḷārikañhi kāyasaṅkhāraṃ avūpasantasabhāvaṃ sannisīdāpento ‘‘passambhento’’ti vuccati, anuppādanirodhaṃ pāpento ‘‘nirodhento’’ti, suṭṭhu santasabhāvaṃ nayanto ‘‘vūpasamento’’ti.

Yathārūpehīti yādisehi. Kāyasaṅkhārehīti oḷārikehi kāyasaṅkhārehi. Ānamanāti abhimukhabhāvena kāyassa namanā. Vinamanāti visuṃ visuṃ passato namanā. Sannamanāti sabbato, suṭṭhu vā namanā. Paṇamanāti pacchato namanā. Iñjanādīni ānamanādīnaṃ vevacanāni, adhimattāni vā abhimukhaṃ calanādīni ānamanādayo, mandāni iñjanādayo. Passambhayaṃ kāyasaṅkhāranti tathārūpaṃ ānamanādīnaṃ kāraṇabhūtaṃ oḷārikaṃ kāyasaṅkhāraṃ passambhento. Tasmiṃ hi passambhite ānamanādayopi passambhitā eva honti.

Santaṃ sukhumanti yathārūpehi kāyasaṅkhārehi kāyassa aparipphandanahetūhi ānamanādayo na honti, tathārūpaṃ darathābhāvato santaṃ, anoḷārikatāya sukhumaṃ. Passambhayaṃ kāyasaṅkhāranti sāmaññato ekaṃ katvā vadati. Atha vā pubbe oḷārikoḷārikaṃ kāyasaṅkhāraṃ paṭippassambhento anukkamena kāyassa aparipphandanahetubhūte sukhumasukhumatare uppādetvā tepi paṭippassambhetvā paramasukhumatāya koṭippattaṃ yaṃ kāyasaṅkhāraṃ paṭippassambheti, taṃ sandhāya vuttaṃ ‘‘santaṃ sukhumaṃ passambhayaṃ kāyasaṅkhāra’’nti.

Itītiādi codakavacanaṃ. Tattha itīti pakāratthe nipāto. Kirāti arucisūcane, evaṃ ceti attho. Ayañhettha adhippāyo – vuttappakārena yadi atisukhumampi kāyasaṅkhāraṃ passambhetīti. Evaṃ santeti evaṃ sati tayā vuttākāre labbhamāne. Vātūpaladdhiyāti vātassa upaladdhiyā. Ca-saddo samuccayattho, assāsādivātārammaṇassa cittassa pabhāvanā uppādanā pavattanā na hoti, te ca tena passambhetabbāti adhippāyo. Assāsapassāsānañca bhāvanāti oḷārike assāsapassāse bhāvanāya paṭippassambhetvā sukhumānaṃ tesaṃ pabhāvanā ca na hoti, ubhayesaṃ tesaṃ tena paṭippassambhetabbato. Ānāpānassatiyāti ānāpānārammaṇāya satiyā ca pavattanaṃ na hoti, ānāpānānaṃ abhāvato. Tato eva taṃsampayuttassa ānāpānassatisamādhissa ca pabhāvanā uppādanāpi na hoti. Na hi kadāci ārammaṇena vinā sārammaṇadhammā sambhavanti. Na ca naṃ tanti ettha nanti nipātamattaṃ . Taṃ vuttavidhānaṃ samāpattiṃ paṇḍitā paññavanto na ceva samāpajjantipi tato na vuṭṭhahantipīti yojanā. Evaṃ codako sabbena sabbaṃ abhāvūpanayanaṃ passambhananti adhippāyena codeti.


我来翻译这段巴利文：
1.171）所说，那是以何种方式身行的轻安和修行者的学习成就？为欲说明而问，为显示身行的自性、粗细、平息和询问回答而开始说"什么是身行"等。其中"属身"指在色身中有。"系属身"指依止身。有身则有，无身则无，正因如此它们虽非身所生也被身造作为身行。"轻安"指轻安最粗重的。其余两句是它的同义词。因为使粗重身行不平息性沉寂称为"轻安"，使达到不生灭称为"灭"，善引导寂静性称为"平息"。
"如是"指像那样。"身行"指粗重的身行。"向前弯"指以面对性而身弯曲。"离散弯"指各个部分弯曲。"完全弯"指一切处或善弯曲。"向后弯"指向后弯曲。震动等是向前弯等的同义词，或者向前弯等是强的面向动等，震动等是弱的。"轻安身行"指轻安如是作为向前弯等原因的粗重身行。因为那个轻安时向前弯等也成为轻安。
"寂静细微"指如是身行不成为身不动摇因的向前弯等，如是因无热恼为寂静，因非粗重为细微。"轻安身行"以共相作为一而说。或者前面轻安最粗重身行，次第生起作为身不动摇因的更细微，也轻安它们，关于以极细微性达到顶点而轻安的身行而说"轻安寂静细微身行"。
"如是"等是质问者的话。其中"如是"是表示方式的不变词。"据说"表示不同意，意为如是。因为这里的意思是 - 如说的方式如果轻安极细微的身行。"如是时"指如是在你所说方式得到时。"风的获得"指风的获得。"和"字是集合义，意为入息等风所缘的心的修习、生起、转起不会有，它们应被他轻安。"和入出息的修习"指以修习轻安粗重入出息和修习它们细微不会有，因为两者都应被他轻安。"入出息念"指以入出息为所缘的念的转起不会有，因为无入出息。正因如此也不会有与它相应的入出息念定的修习、生起。因为有所缘法绝不会离所缘而有。"不和它"这里"不"只是不变词。有智慧的贤者既不入定也不从它出定那个所说方法的等至，是这样连接。如是质问者以意图一切完全成为无而质问。


Puna iti kirātiādi yathāvuttāya codanāya vissajjanā. Tattha kirāti ‘‘yadī’’ti etassa atthe nipāto. Iti kira sikkhati, mayā vuttākārena yadi sikkhatīti attho. Evaṃ santeti evaṃ passambhane sati. Pabhāvanā hotīti yadipi oḷārikā kāyasaṅkhārā paṭippassambhanti, sukhumā pana atthevāti anukkamena paramasukhumabhāvappattassa vasena nimittuppattiyā ānāpānassatiyā, ānāpānassatisamādhissa ca pabhāvanā ijjhatevāti adhippāyo.

Yathā kathaṃ viyāti yathāvuttavidhānaṃ taṃ kathaṃ viya daṭṭhabbaṃ, atthi kiñci tadatthasampaṭipādane opammanti adhippāyo. Idāni opammaṃ dassetuṃ ‘‘seyyathāpī’’tiādi vuttaṃ. Tattha seyyathāpīti opammatthe nipāto. Kaṃseti kaṃsabhājane. Nimittanti nimittassa, tesaṃ saddānaṃ pavattākārassāti attho. Sāmiatthe hi idaṃ upayogavacanaṃ. Suggahitattāti suṭṭhu gahitattā. Sumanasikatattāti suṭṭhu citte ṭhapitattā. Sūpadhāritattāti sammadeva upadhāritattā sallakkhitattā. Sukhumakā saddāti anurave āha, ye appakā. Appattho hi ayaṃ ka-saddo. Sukhumasaddanimittārammaṇatāpīti sukhumo saddova nimittaṃ sukhumasaddanimittaṃ, tadārammaṇatāyapi. Kiṃ vuttaṃ hoti? Kāmaṃ tadāsukhumāpi saddā niruddhā, saddanimittassa pana suggahitattā sukhumatarasaddanimittārammaṇabhāvenāpi cittaṃ pavattati. Ādito paṭṭhāya hi tassa tassa niruddhassa saddassa nimittaṃ avikkhittena cittena upadhārentassa anukkamena pariyosāne atisukhumasaddanimittampi ārammaṇaṃ katvā cittaṃ pavattateva. Cittaṃ na vikkhepaṃ gacchati tasmiṃ yathāupaṭṭhite nimitte samādhānasabbhāvato.

Evaṃ santetiādi vuttassevatthassa nigamanavasena vuttaṃ. Tattha yassa suttapadassa saddhiṃ codanāsodhanāhi attho vutto, taṃ uddharitvā kāyānupassanāsatipaṭṭhānāni vibhāgato dassetuṃ ‘‘passambhaya’’ntiādi vuttaṃ. Taṃ sabbaṃ vuttanayattā uttānameva.

222.Ādikammikassakammaṭṭhānavasenāti samathakammaṭṭhānaṃ sandhāya vuttaṃ. Vipassanaṃ kammaṭṭhānaṃ pana itaracatukkesupi labbhateva. Etthāti paṭhamacatukke. Pañcasandhikanti pañcapabbaṃ, pañcabhāganti attho.

Kammaṭṭhānassa uggaṇhananti kammaṭṭhānaganthassa uggaṇhanaṃ. Tadatthaparipucchā kammaṭṭhānassa paripucchanā. Atha vā ganthato, atthato ca kammaṭṭhānassa uggaṇhanaṃ uggaho. Tattha saṃsayaparipucchanā paripucchā. Kammaṭṭhānassa upaṭṭhānanti nimittupaṭṭhānaṃ, evaṃ bhāvanamanuyuñjantassa ‘‘evamidha nimittaṃ upaṭṭhātī’’ti upadhāraṇaṃ, tathā kammaṭṭhānappanā ‘‘evaṃ jhānamappetī’’ti. Kammaṭṭhānassa lakkhaṇanti gaṇanānubandhanāphusanānaṃ vasena bhāvanaṃ ussukkāpetvā ṭhapanāya sampatti, tato parampi vā sallakkhaṇādivasena matthakappattīti kammaṭṭhānasabhāvassa sallakkhaṇaṃ. Tenāha ‘‘kammaṭṭhānasabhāvūpadhāraṇanti vuttaṃ hotī’’ti.

Attanāpi na kilamati odhiso kammaṭṭhānassa uggaṇhanato. Tato eva ācariyampi na viheseti dhammādhikaraṇampi bhāvanāya matthakaṃ pāpanato. Tasmāti taṃ nimittaṃ attano akilamanaācariyāvihesanahetu. Thokanti thokaṃ thokaṃ. Uggahetabbato uggaho, sabbopi kammaṭṭhānavidhi, na pubbe vuttauggahamattaṃ. Ācariyato uggaho ācariyuggaho, tato. Ekapadampīti ekakoṭṭhāsampi.



我来 译这段巴利文：
再次"如是据说"等是对前述质问的解答。其中"据说"是"如果"义的不变词。如是据说学习，意为如果依我所说方式学习。"如是时"指如是在轻安时。"修习有"意思是虽然粗重身行轻安，但细微仍然存在，所以依次第达到极细微性的缘故，以相生起而入出息念和入出息念定的修习成就。
"如何比如"指所说方法那如何应看，意为在成就那义有什么譬喻。现在为显示譬喻而说"譬如"等。其中"譬如"是譬喻义的不变词。"铜钵"指铜器。"相"指相的，那些声音的转起方式的意思。因为这是主格义的宾格词。"善把握"指善好把握。"善作意"指善好置于心中。"善忆持"指完全忆持、标记。"细微声"说的是余响，即微小的。因为这个"小"字是微少义。"也以细微声相为所缘"指细微声即是相为细微声相，也以它为所缘。说什么呢？虽然那时细微声也灭了，但因为声相善把握，也以更细微声相为所缘而心转起。因为从开始以不散乱心忆持那个那个灭声的相，次第在最后也以极细微声相作为所缘而心转起。心不至散乱，因为在那如是现起的相中有定的存在。
"如是时"等是依结论方式说已说义。其中引述那经句连同质问解答的义，为显示身随观念处的分别而说"轻安"等。那一切因已说方法故很明了。
222.以初业者业处方式"是关于止业处而说。但观业处在其他四句中也得到。"于此"指在第一个四句。"五连接"指五段，意为五分。
"业处的忆持"指业处文句的忆持。询问那义是业处的询问。或者从文句和义的业处忆持是忆持。其中疑问询问是询问。"业处的现起"指相现起，如是追随修习者"如是这里相现起"的确定，如是业处证得"如是证得禅那"。"业处的特相"指依数随、触的修习急切而达到安止的成就，或者更进一步依标记等而达到顶点，即标记业处自性。所以说"意为确定业处自性"。
自己也不疲倦，因为分别忆持业处。正因如此也不恼害老师，因为使法达到修习顶点。"所以"指那个相是自己不疲倦不恼害老师的原因。"少许"指一点一点。因为应忆持故为忆持，一切业处方法，不只是前面所说的忆持。从老师忆持是从老师忆持，从那里。"一句"指一部分。

223.Anuvahanāti assāsapassāsānaṃ anugamanavasena satiyā nirantaraṃ anupavattanā. Phusanāti assāsapassāse gaṇentassa gaṇanaṃ paṭisaṃharitvā te satiyā anubandhantassa yathā appanā hoti, tathā cittaṃ ṭhapentassa ca nāsikaggādiṭṭhānassa nesaṃ phusanā. Yasmā pana gaṇanādivasena viya phusanāvasena visuṃ manasikāro natthi, phuṭṭhaphuṭṭhaṭṭhāneyeva gaṇanādi kātabbanti dassetuṃ idha phusanāgahaṇanti dīpento ‘‘phusanāti phuṭṭhaṭṭhāna’’nti āha. Ṭhapanāti samādhānaṃ. Taṃ hi sammadeva ārammaṇe cittassa ādhānaṃ ṭhapanaṃ hoti. Tathā hi samādhi ‘‘cittassa ṭhiti saṇṭhitī’’ti (dha. sa. 11.15) niddiṭṭho. Samādhippadhānā pana appanāti āha ‘‘ṭhapanāti appanā’’ti. Aniccatādīnaṃ sallakkhaṇato sallakkhaṇā vipassanā. Pavattato, nimittato ca vinivaṭṭanato vivaṭṭanā nāma maggo. Sakalasaṃkilesapaṭippassaddhibhāvato sabbaso suddhīti pārisuddhi phalaṃ. Tesanti vivaṭṭanāpārisuddhīnaṃ. Paṭipassanāti paṭi paṭi dassanaṃ pekkhanaṃ. Tenāha ‘‘paccavekkhaṇā’’ti.

Khaṇḍanti ekaṃ tīṇi pañcāti evaṃ gaṇanāya khaṇḍanaṃ. Okāseti gaṇanavidhiṃ sandhāyāha. Gaṇananissitova na kammaṭṭhānanissito. ‘‘Sikhāppattaṃ nu kho’’ti idaṃ cirataraṃ gaṇanāya manasi karontassa vasena vuttaṃ. So hi tathā laddhaṃ avikkhepamattaṃ nissāya evaṃ maññeyya . ‘‘Assāsapassāsesu yo upaṭṭhāti, taṃ gahetvā’’ti idaṃ assāsapassāsesu yassa ekova paṭhamaṃ upaṭṭhāti, taṃ sandhāya vuttaṃ, yassa pana ubhopi upaṭṭhahanti, tena ubhayampi gahetvā gaṇetabbaṃ. ‘‘Yo upaṭṭhātī’’ti iminā ca dvīsu nāsāpuṭavātesu yo pākaṭataro upaṭṭhāti, so gahetabboti ayampi attho dīpitoti daṭṭhabbaṃ. Pavattamānaṃ pavattamānanti āmeḍitavacanena nirantaraṃ assāsapassāsānaṃ upalakkhaṇaṃ dasseti. Evanti vuttappakārena upalakkhetvā vāti attho. Pākaṭā honti gaṇanāvasena bahiddhā vikkhepābhāvato.

Palighassa parivattanaṃ, taṃ yattha nikkhipanti, so palighatthambho. Tiyāmarattinti accantasaṃyoge upayogavacanaṃ. Purimanayenāti sīghagaṇanāya, gopālakagaṇanāyāti attho. Eko dve tīṇi cattāri pañcāti gaṇanāvidhidassanaṃ. Tasmā aṭṭhātiādīsupi ekato paṭṭhāyeva paccekaṃ aṭṭhādīni pāpetabbāni. Sīghaṃ sīghaṃ gaṇetabbameva. Kasmāti tattha kāraṇaṃ, nidassanañca dasseti ‘‘gaṇanapaṭibaddhe hī’’tiādinā. Tattha arīyati tena nāvāti arittaṃ, pājanadaṇḍo. Arittena upatthambhanaṃ arittupatthambhanaṃ, tassa vasena.

Nippariyāyato nirantarappavatti nāma ṭhapanāyamevāti āha ‘‘nirantaraṃ pavattaṃ viyā’’ti. Anto pavisantaṃ vātaṃ manasi karonto anto cittaṃ paveseti nāma. Bahi cittanīharaṇepi eseva nayo. Vātabbhāhatanti abbhantaragataṃ vātaṃ bahulaṃ manasi karontassa vātena taṃ ṭhānaṃ abbhāhataṃ viya, medena pūritaṃ viya ca hoti, tathā upaṭṭhāti. Nīharato phuṭṭhokāsaṃ muñcitvā, tathā pana nīharato vātassa gatisamannesanamukhena nānārammaṇesu cittaṃ vidhāvatīti āha ‘‘puthuttārammaṇe cittaṃ vikkhipatī’’ti.

Etanti etaṃ assāsapassāsajātaṃ.



我来翻译这段巴利文：
223."随随"指依随行入出息方式而念的连续随转。"触"指数入出息者收摄数数，以念随系它们,如是而证得安止，也使心住立于鼻端等处而触它们。但因为不像依数等那样依触有个别作意，应在已触已触处作数等，为显示这里取触而说"触即触处"。"安立"指等持。因为那是完全安置心于所缘的安立。因此定被解释为"心的住立、安住"（法聚11.15）。但安止是以定为主，所以说"安立即安止"。因标记无常等为标记即观。从转起和相转离为转离即道。因为一切烦恼完全平息故完全清净为清净即果。"它们"指转离和清净。"回观"指一再观看省察。所以说"省察"。
"断"指如"一、三、五"这样数数的断。"处"是关于数数方法而说。只依数数不依业处。"是否达到顶点"这是对长时作意数数者而说。因为他依如是得到的不散乱性而如是认为。"在入出息中取所现起的"这是关于在入出息中哪个最先现起而说，但对两者都现起者，应取两者而数数。应知以"所现起"也显示在两鼻孔风中取较明显现起者的意思。"转起转起"以重复语显示连续标记入出息。"如是"意为如所说方式标记。因为依数数无外散乱而明显。
门闩的转动，他们放置它处是门闩柱。"三夜分"是完全结合的宾格。"依前方法"意为依快数、牧童数。"一、二、三、四、五"是显示数数方法。所以在"八"等中也应从一开始各各达到八等。应很快快地数。"为什么"以"因为系于数数"等显示其中的原因和譬喻。其中以它划动船为划桨，推动杖。以划桨支撑是划桨支撑，依它的方式。
无譬喻的连续转起即是在安立，所以说"如连续转起"。作意进入内的风称为使心入内。在外出心也是这个方法。"风击"指对多作意内入风者，那处如被风击、如充满脂肪，如是现起。使出时离开触处，如是使出时依寻求风的行相而心奔向种种所缘，所以说"心散乱于多所缘"。
"这个"指这个入出息类。

224.Anugamananti pavattapavattānaṃ assāsapassāsānaṃ ārammaṇakaraṇavasena satiyā anu anu pavattanaṃ anugacchanaṃ. Tenevāha ‘‘tañca kho na ādimajjhapariyosānānugamanavasenā’’ti. Nābhi ādi tattha paṭhamaṃ uppajjanato. Paṭhamuppattivasena hi idha ādicintā, na uppattimattavasena. Tathā hi te nābhito paṭṭhāya yāva nāsikaggā sabbattha uppajjanteva. Yattha yattha ca uppajjanti, tattha tattheva bhijjanti dhammānaṃ gamanābhāvato. Yathāpaccayaṃ pana desantaruppattiyaṃ gatisamaññā. Hadayaṃ majjhanti hadayasamīpaṃ tassa uparibhāgo majjhaṃ. Nāsikaggaṃ pariyosānanti nāsikaṭṭhānaṃ tassa pariyosānaṃ assāsapassāsasamaññāya tadavadhibhāvato. Tathā hete ‘‘cittasamuṭṭhānā’’ti vuttā, na ca bahiddhā cittasamuṭṭhānānaṃ sambhavo atthi. Tenāha ‘‘abbhantaraṃ pavisanavātassa nāsikaggaṃ ādī’’ti. Pavisananikkhamanapariyāyo pana taṃsadisavasena vuttoti veditabbo. Vikkhepagatanti vikkhepaṃ upagataṃ, vikkhittaṃ asamāhitanti attho. Sāraddhāyāti sadarathabhāvāya. Iñjanāyāti kammaṭṭhānamanasikārassa calanāya.

Vikkhepagatena cittenāti hetumhi karaṇavacanaṃ, itthambhūtalakkhaṇe vā. Sāraddhāti sadarathā. Iñjitāti iñjanakā calanakā. Tathā phanditā.

Ādimajjhapariyosānavasenāti ādimajjhapariyosānānugamanavasena na manasi kātabbanti sambandho. ‘‘Anubandhanāya manasi karontena phusanāvasena ca ṭhapanāvasena ca manasi kātabba’’nti yenādhippāyena vuttaṃ, taṃ vivarituṃ ‘‘gaṇanānubandhanāvasena viyā’’tiādimāha. Tattha visuṃ manasikāro natthīti gaṇanāya, anubandhanāya ca vinā yathākkamaṃ kevalaṃ phusanāvasena, ṭhapanāvasena ca kammaṭṭhānamanasikāro natthi. Nanu phusanāya vinā ṭhapanāya viya, phusanāya vinā gaṇanāyapi manasikāro natthiyeva? Yadipi natthi, gaṇanā pana yathā kammaṭṭhānamanasikārassa mūlabhāvato padhānabhāvena gahetabbā, evaṃ anubandhanā ṭhapanāya, tāya vinā ṭhapanāya asambhavato. Tasmā satipi phusanāya nānantarikabhāve gaṇanānubandhanā eva mūlabhāvato padhānabhāvena gahetvā itarāsaṃ tadabhāvaṃ dassento āha ‘‘gaṇanānubandhanāvasena viya hi phusanāṭhapanāvasena visuṃ manasikāro natthī’’ti. Yadi evaṃ tā kasmā uddese visuṃ gahitāti āha ‘‘phuṭṭhaphuṭṭhaṭṭhāneyevā’’tiādi. Tattha ‘‘phuṭṭhaphuṭṭhaṭṭhāneyeva gaṇento’’ti iminā gaṇanāya phusanā aṅganti dasseti. Tenāha ‘‘gaṇanāya ca phusanāya ca manasi karotī’’ti. Tatthevāti phuṭṭhaphuṭṭhaṭṭhāneyeva. Teti assāsapassāse. Satiyā anubandhantoti gaṇanāvīthiṃ anugantvā satiyā nibandhanto, phuṭṭhokāseyeva te nirantaraṃ upadhārentoti attho. Appanāvasena cittaṃ ṭhapentoti yathā appanā hoti, evaṃ yathāupaṭṭhite nimitte cittaṃ ṭhapento samādahanto. Anubandhanāya cātiādīsu anubandhanāya ca phusanāya ca ṭhapanāya ca manasi karotīti vuccatīti yojanā. Svāyamatthoti yvāyaṃ ‘‘phuṭṭhaphuṭṭhaṭṭhāneyeva gaṇento, tattheva gaṇanaṃ paṭisaṃharitvā te satiyā anubandhanto’’ti ca vutto, so ayamattho. Yā accantāya na minoti na vinicchināti, sā mānassa samīpeti upamā yathā ‘‘goṇo viya gavayo’’ti.



我来翻译这段巴利文：
224."随行"指依作所缘方式而念一再随转随行已转起的入出息。正因如此说"但那不是依随行始中终"。脐为始因为在那里最初生起。因为这里以最初生起方式考虑始，不是仅以生起方式。因为如是它们从脐开始乃至鼻端在一切处都生起。在哪里哪里生起，就在那里那里灭,因为诸法无行走。但依缘在别处生起称为行。心脏为中即心脏附近其上部分为中。鼻端为终即鼻处是其终,因为入出息名称以它为界限。因为如是它们被说为"心所生",而外部没有心所生的可能。所以说"进入内的风以鼻端为始"。但进入出去的习惯应知依类似它而说。"到达散乱"指趣向散乱,意为散乱不等持。"战栗性"指有热恼性。"动摇"指业处作意的移动。
"以散乱心"是原因的具格,或是如是性的特相。"战栗"指有热恼。"动摇"指动摇性移动性。如是"颤动"。
"依始中终"意为不应依始中终随行方式作意而连接。为解释以"如依数随行方式"等说明依哪个意图说"应以随系的作意依触方式和依安立方式作意"。其中"无个别作意"指无离数和随行而仅依次第依触方式、依安立方式的业处作意。难道不是如同无触的安立,无触的数也无作意吗?虽然也无,但数因为是业处作意的根本所以应以主要方式取,如是随行对安立,因为无它不可能有安立。所以虽然触是不间断,因为数随行是根本所以以主要方式取,显示其他无它而说"如依数随行方式,无依触安立方式的个别作意"。若如是,为什么它们在列举中个别取?为此说"只在已触已触处"等。其中以"只在已触已触处数"显示数的触是支分。所以说"以数和触作意"。"在那里"指只在已触已触处。"以念随系它们"指随数的路线而以念系缚,意为在触处不间断地忆持它们。"依安止方式安立心"指如证得安止般,如是在如是现起的相中安立心,等持。在"以随行等"中,意为说以随行和触和安立作意的连接。"这个义"指这个所说的"只在已触已触处数,在那里收摄数而以念随系它们"的义。如"不完全度量决定的,是度量的近似",如"如牛的野牛"。

225.Paṅguḷoti pīṭhasappī. Dolā pekholo. Kīḷatanti kīḷantānaṃ. Mātāputtānanti attano bhariyāya, puttassa ca. Ubho koṭiyoti āgacchantassa purimakoṭiṃ, gacchantassa pacchimakoṭinti dvepi koṭiyo. Majjhanti dolāphalakasseva majjhaṃ. Upanibandhanathambho viyāti upanibandhanathambho, nāsikaggaṃ, mukhanimittaṃ vā, tassa mūle samīpe ṭhatvā. Kathaṃ ṭhatvā? Satiyā vasena. Satiñhi tattha sūpaṭṭhitaṃ karonto yogāvacaro tattha ṭhito nāma hoti, avayavadhammena samudāyassa apadisitabbato. Nimitteti nāsikaggādinimitte. Satiyā nisīdantoti sativasena nisīdanto. ‘‘Satiñhi tatthā’’tiādinā ṭhāne viya vattabbaṃ. Tatthāti phuṭṭhaphuṭṭhaṭṭhāne.

226.Teti nagarassa antobahigatā manussā, tesaṃ saṅgahā ca hatthagatā.



我来翻译这段巴利文：
225."跛者"指坐着走者。秋千是秋千摇椅。"玩耍"指玩耍者的。"母子"指自己的妻子和儿子。"两端"指来者的前端、去者的后端两端。"中"即秋千板的中间。"如系缚柱"即系缚柱,鼻端或口相,站在它的根部附近。如何站立?依念的方式。因为瑜伽行者使念在那里善现起称为站在那里,因为应以部分法指示总体。"在相"指在鼻端等相。"以念坐"指依念方式而坐。应如"因为念在那里"等对站立所说。"在那里"指在已触已触处。
226."他们"指城内外往来的人们,以及他们手中所持的集合物。
provided by EasyChat

227.Ādito paṭṭhāyāti upameyyatthadassanato paṭṭhāya. Gāthāyaṃ nimittanti upanibandhanānimittaṃ. Anārammaṇamekacittassāti ekassa cittassa na ārammaṇaṃ, ārammaṇaṃ na hontīti attho. Ajānato ca tayo dhammeti nimittaṃ assāso passāsoti ime tayo dhamme ārammaṇakaraṇavasena avindantassa. Ca-saddo byatireke. Bhāvanāti ānāpānassatisamādhibhāvanā. Nupalabbhatīti na upalabbhati na sijjhatīti ayaṃ codanāgāthāya attho, dutiyā pana parihāragāthā suviññeyyāva.

Kathanti tāsaṃ atthaṃ vivarituṃ kathetukamyatāpucchā. Ime tayo dhammātiādīsu padayojanāya saddhiṃ ayamatthaniddeso – ime nimittādayo tayo dhammā ekacittassa kathaṃ ārammaṇaṃ na honti, tathāpi na cime na ca ime tayo dhammā aviditā honti, kathaṃ na ca honti aviditā? Tesañhi aviditatte cittañca kathaṃ vikkhepaṃ na gacchati, padhānañca bhāvanāya nipphādakaṃ vīriyañca kathaṃ paññāyati, nīvaraṇānaṃ vikkhambhakaṃ sammadeva samādhānāvahaṃ bhāvanānuyogasaṅkhātaṃ payogañca yogī kathaṃ sādheti, uparūpari lokiyalokuttarañca visesaṃ kathamadhigacchatīti.

Idāni tamatthaṃ kakacūpamāya sādhetuṃ ‘‘seyyathāpī’’tiādi vuttaṃ. Bhūmibhāgassa visamatāya cañcale rukkhe chedanakiriyā na sukarā siyā, tathā ca sati kakacadantagati dubbiññeyyāti āha ‘‘same bhūmibhāge’’ti. Kakacenāti khuddakena kharapattena. Tenāha ‘‘puriso’’ti. Phuṭṭhakakacadantānanti phuṭṭhaphuṭṭhakakacadantānaṃ vasena. Tena kakacadantehi phuṭṭhaphuṭṭhaṭṭhāneyeva purisassa satiyā upaṭṭhānaṃ dasseti. Tenāha ‘‘na āgate vā gate vā kakacadante manasi karotī’’ti. Kakacassa ākaḍḍhanakāle purisābhimukhaṃ pavattā āgatā. Pellanakāle tato vigatā ‘‘gatā’’ti vuttā. Na ca āgatā vā gatā vā kakacadantā aviditā honti sabbattha satiyā upaṭṭhitattā chinditabbaṭṭhānaṃ aphusitvā gacchantānaṃ, āgacchantānañca kakacadantānaṃ abhāvato. Padhānanti rukkhassa chedanavīriyaṃ . Payoganti tasseva chedanakiriyaṃ. Visesanti anekabhāvāpādanaṃ, tena ca sādhetabbaṃ payojanavisesaṃ.

Yathā rukkhotiādi upamāsaṃsandanaṃ. Upanibandhati ārammaṇe cittaṃ etāyāti sati upanibandhanā nāma, tassā assāsapassāsānaṃ sallakkhaṇassa nimittanti upanibandhanānimittaṃ, nāsikaggaṃ, mukhanimittaṃ vā. Evamevāti yathāpi so puriso kakacena rukkhaṃ chindanto āgatagate kakacadante amanasikarontopi phuṭṭhaphuṭṭhaṭṭhāneyeva satiyā upaṭṭhapanena āgatagate kakacadante jānāti, suttapadañca avirajjhanto atthakiccaṃ sādheti, evameva. Nāsikagge mukhanimitteti dīghanāsiko nāsikagge itaro mukhaṃ dasanaṃ nimīyati chādīyati etenāti mukhanimittanti laddhanāme uttaroṭṭhe.


我来 译这段巴利文：
227."从开始"指从譬喻义显示开始。偈颂中"相"指系缚相。"非一心的所缘"指不是一个心的所缘,意为不成为所缘。"不知三法"指对相、入息、出息这三法不依作所缘方式了知。"和"字表示差别。"修习"指入出息念定修习。"不获得"指不得到不成就,这是质问偈的意思,但第二个回答偈很容易理解。
"如何"是想说明它们的义而问的询问。在"这三法"等中,连同句子连接这是义的解说 - 这些相等三法如何不是一心的所缘,如是这三法也不是不被知道,如何不是不被知道?因为如果它们不被知道,心如何不散乱,胜进和修习的成就精进如何明显,修习努力称为瑜伽行者如何成就对治盖的等持,如何证得上上世间出世间的殊胜?
现在为以锯的譬喻成就那义而说"譬如"等。因为地面不平树晃动切断动作不容易,如是锯齿行相难以了知,所以说"在平地面"。"以锯"指以小而锋利的。所以说"人"。"已触锯齿"指依已触已触锯齿方式。由此显示人以念现起只在已触已触处。所以说"不作意来去锯齿"。在拉锯时向人面转起为来。在推时从那里离去说为"去"。来去锯齿不是不被知道,因为在一切处念已现起,因为没有不触切断处而去和来的锯齿。"胜进"指切树的精进。"加行"指它的切断作用。"殊胜"指导致多样性,以及应以它成就的殊胜目的。
"如树"等是譬喻配合。以它系缚心于所缘为念称为系缚,它是入出息标记的相为系缚相,即鼻端或口相。"正如是"指如那个人以锯切树虽不作意来去锯齿,以念现起只在已触已触处而知道来去锯齿,不失经句而成就义利,正如是。"在鼻端口相"指长鼻者在鼻端,其他者在以它度量遮盖的口相得名的上唇。


Idaṃ padhānanti yena vīriyārambhena āraddhavīriyassa yogino kāyopi cittampi kammaniyaṃ bhāvanākammakkhamaṃ bhāvanākammayoggaṃ hoti, idaṃ vīriyaṃ padhānanti phalena hetuṃ dasseti. Upakkilesā pahīyantīti cittassa upakkilesabhūtāni nīvaraṇāni vikkhambhanavasena pahīyanti. Vitakkā vūpasamantīti tato eva kāmavitakkādayo micchāvitakkā upasamaṃ gacchanti, nīvaraṇappahānena vā paṭhamajjhānādhigamaṃ dassetvā vitakkavūpasamāpadesena dutiyajjhānādīnamadhigamamāha. Ayaṃ payogoti ayaṃ jhānādhigamassa hetubhūto kammaṭṭhānānuyogo payogo. Saṃyojanā pahīyantīti dasapi saṃyojanāni maggapaṭipāṭiyā samucchedavasena pahīyanti. Anusayā byantī hontīti tathā sattapi anusayā anuppattidhammatāpādanena bhaṅgamattassapi anavasesato vigatantā honti. Ettha ca saṃyojanappahānaṃ nāma anusayanirodheneva hoti, pahīnesu ca saṃyojanesu anusayānaṃ lesopi na bhavissatīti ca dassanatthaṃ ‘‘saṃyojanā pahīyanti anusayā byantī hontī’’ti vuttaṃ. Ayaṃ visesoti imaṃ samādhiṃ nissāya anukkamena labbhamāno ayaṃ saṃyojanappahānādiko imassa samādhissa visesoti attho.

Yassāti yena. Anupubbanti anukkamena. Paricitāti pariciṇṇā. Ayaṃ hettha saṅkhepattho – ānāpānassati yathā buddhena bhagavatā desitā , tatheva yena dīgharassapajānanādividhinā anupubbaṃ paricitā suṭṭhu bhāvitā, tato eva paripuṇṇā soḷasannaṃ vatthūnaṃ pāripūriyā sabbaso puṇṇā. So bhikkhu imaṃ attano khandhādilokaṃ paññobhāsena pabhāseti. Yathā kiṃ abbhā muttova candimā abbhupakkilesavimutto candimā tārakarājā viyāti.

Idhāti kakacūpamāyaṃ. Assāti yogino. Idhāti vā imasmiṃ ṭhāne. Assāti upamābhūtassa kakacassa. Āgatagatavasena yathā tassa purisassa amanasikāro, evaṃ assāsapassāsānaṃ āgatagatavasena amanasikāramattameva payojanaṃ.



我来 译这段巴利文：
"这个胜进"是以果显示因,指由那精进发起而精进已发起的瑜伽行者的身也心也适业、堪能修习作业、适合修习作业的这个精进为胜进。"诸随烦恼断"指作为心的随烦恼的诸盖依镇伏方式而断。"诸寻平息"指正因如此欲寻等邪寻趣向平息,或者以盖断显示证得初禅,以寻平息表示证得第二禅等。"这个加行"指这个作为证得禅那因的业处努力加行。"诸结断"指十结依道次第以断除方式而断。"诸随眠终尽"指如是七随眠以导致不生性而连微细都无余地成为终尽。这里说"诸结断诸随眠终尽"是为了显示结的断只是以随眠灭而有,及在诸结已断时随眠连一点也不会有。"这个殊胜"意为依靠这个定而次第获得的这个诸结断等是这个定的殊胜。
"以什么"指被什么。"次第"指依次。"修习"指修习。这里是简要义 - 入出息念如被佛世尊所说,如是被以长短了知等方法次第修习善修习,正因如此圆满以十六事的圆满而一切圆满。那比丘以慧光照耀这个自己的蕴等世间。如何?如从云解脱的月亮,如离云随烦恼的月亮星王。
"于此"指在锯譬喻中。"他的"指瑜伽行者的。或"于此"指在这处。"它的"指譬喻的锯的。如那个人依来去方式不作意,如是只是入出息依来去方式不作意是目的。

228.Nimittanti paṭibhāganimittaṃ. Avasesajhānaṅgapaṭimaṇḍitāti appanāvitakkādiavasesajhānaṅgapaṭimaṇḍitāti vadanti, vicārādīti pana vattabbaṃ nippariyāyena vitakkassa appanābhāvato. So hi pāḷiyaṃ ‘‘appanā byappanā’’ti (dha. sa. 7) niddiṭṭho, taṃsampayogato vā yasmā jhānaṃ ‘‘appanā’’ti aṭṭhakathāvohāro, jhānaṅgesu ca samādhi padhānaṃ, tasmā taṃ ‘‘appanā’’ti dassento ‘‘avasesajhānaṅgapaṭimaṇḍitā appanāsaṅkhātā ṭhapanā ca sampajjatī’’ti āha. Kassaci pana gaṇanāvaseneva manasikārakālato pabhutīti ettha ‘‘anukkamato…pe… laṅghanākārappattaṃ viya hotī’’ti ettako gantho parihīno.

Sāraddhakāyassa kassaci puggalassa. Onamati paṭṭikādīnaṃ palambanena. Vikūjatīti saddaṃ karoti. Gattānisadakapparādīnaṃ sandhiṭṭhānesu valiṃ gaṇhāti tattha tattha valitaṃ hoti. Kasmā? Yasmā sāraddhakāyo garuko hotīti kāyadarathavūpasamena saddhiṃ sijjhamāno oḷārikaassāsapassāsanirodho byatirekamukhena tassa sādhanaṃ viya vutto. Oḷārikaassāsapassāsanirodhavasenāti anvayavasena tadatthasādhanaṃ. Tattha kāyadarathe vūpasanteti cittajarūpānaṃ lahumudukammaññabhāvena yo sesatisantatirūpānampi lahuādibhāvo, so idha kāyassa lahubhāvoti adhippeto. Svāyaṃ yasmā cittassa lahuādibhāvena vinā natthi, tasmā vuttaṃ ‘‘kāyopi cittampi lahukaṃ hotī’’ti.

Oḷārikeassāsapassāse niruddhetiādi heṭṭhā vuttanayampi vicetabbākārappattassa kāyasaṅkhārassa vicayanavidhiṃ dassetuṃ ānītaṃ.

229.Uparūpari vibhūtānīti bhāvanābalena uddhaṃ uddhaṃ pākaṭāni honti. Desatoti pakatiyā phusanadesato, pubbe attanā phusanavasena upadhāritaṭṭhānato.

‘‘Kattha natthī’’ti ṭhānavasena, ‘‘kassa natthī’’ti puggalavasena vīmaṃsiyamānamatthaṃ ekajjhaṃ katvā vibhāvetuṃ ‘‘antomātukucchiya’’ntiādi vuttaṃ. Tattha yathā udake nimuggassa puggalassa niruddhokāsatāya assāsapassāsā na pavattanti, evaṃ antomātukucchiyaṃ. Yathā matānaṃ samuṭṭhāpakacittābhāvato, evaṃ asaññībhūtānaṃ mucchāparetānaṃ, asaññīsu vā jātānaṃ, tathā nirodhasamāpannānaṃ. Catutthajjhānasamāpannānaṃ pana dhammatāvaseneva nesaṃ anuppajjanaṃ, tathā rūpārūpabhavasamaṅgīnaṃ. Keci pana ‘‘anupubbato sukhumabhāvappattiyā catutthajjhānasamāpannassa, rūpabhave rūpānaṃ bhavaṅgassa ca sukhumabhāvato rūpabhavasamaṅgīnaṃ natthī’’ti kāraṇaṃ vadanti. Atthiyeva te assāsapassāsā pariyesatoti adhippāyo, yathāvuttasattaṭṭhānavinimuttassa assāsapassāsānaṃ anuppajjanaṭṭhānassa abhāvato. Pakatiphuṭṭhavasenāti pakatiyā phusanaṭṭhānavasena. Nimittaṃ ṭhapetabbanti satiyā tattha tattha sukhappavattanatthaṃ thiratarasañjānanaṃ pavattetabbaṃ. Thirasaññāpadaṭṭhānā hi sati. Imamevāti imaṃ eva anupaṭṭhahantassa kāyasaṅkhārassa kaṇṭakuṭṭhāpananayena upaṭṭhāpanavidhimeva. Atthavasanti hetuṃ. Atthoti hi phalaṃ, so yassa vasena pavattati, so atthavasoti. Muṭṭhassatissāti vinaṭṭhassatissa. Asampajānassāti sampajaññarahitassa, bhāventassa anukkamena anupaṭṭhahante assāsapassāse vīmaṃsitvā ‘‘ime te’’ti upadhāretuṃ, sammadeva pajānituñca samatthāhi satipaññāhi virahitassāti adhippāyo.



我来翻译这段巴利文：
228."相"指似相。"庄严以余禅支"说是庄严以安止寻等余禅支,但应说以伺等,因为无譬喻的寻是安止。因为它在圣典中被解释为"安止、遍安止",或者因为与它相应故禅那在注释书中称为"安止",而在禅支中定是主要的,所以显示它为"安止"而说"庄严以余禅支称为安止的安立也成就"。但对某人"从依数作意时起"这里"次第...乃至...如得到跳跃相"这么多文句已失。
某个身战栗的人。因布等悬垂而下垂。"叫"指作声。在四肢座骨等的关节处皱折在那里那里皱折。为什么?因为战栗身是重的,与身热恼平息一起成就的粗入出息灭被说为如以差别方式证明它。"依粗入出息灭方式"是依随顺方式证明那义。其中"当身热恼平息时"这里身轻性是指由心生色的轻柔适业性而余相续色的轻等性。这个因为无心的轻等性不存在,所以说"身和心成为轻"。
"在粗入出息灭时"等是为显示前面所说方法也应考察的身行的考察方法而引来。
229."上上明显"指依修习力在上上明显。"从处"指从自然触处,从前自己依触方式忆持处。
为一起显示依处方式"在哪里没有",依人方式"对谁没有"而被考察的义而说"在母胎内"等。其中如对沉在水中的人因无空间而入出息不转起,如是在母胎内。如对死者因无生起心,如是对昏迷者、或对生为无想者,如是对入灭尽定者。但对入第四禅者是依法性而不生起,如是对具有色无色有者。但有些人说对入第四禅者因次第达到细性,对具有色有者因色和有分的细性而没有的原因。意为寻求那些入出息确实存在,因为无离前述七处而入出息不生起处。"依自然触方式"指依自然触处方式。"应安立相"指应为念在那里那里善转起而转起更坚固想。因为念以坚固想为近因。"只是这个"指只是这个对不现起的身行以树刺竖立方式使现起的方法。"义理"指因。因为"义"是果,它依什么而转起,那是义理。"失念者"指灭念者。"不正知者"指离正知者,意为对修习者次第不现起入出息时缺乏能考察"这些是它们"而忆持、完全了知的念慧者。

230.Ito aññaṃ kammaṭṭhānaṃ. Garukanti bhāriyaṃ. Sā cassa garukatā bhāvanāya sudukkarabhāvenāti āha ‘‘garukabhāvana’’nti. Uparūpari santasukhumabhāvappattito ‘‘balavatī suvisadā sūrā ca satipaññā ca icchitabbā’’ti vatvā sukhumassa nāma atthassa sādhanenāpi sukhumeneva bhavitabbanti dassetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Idāni anupaṭṭhahantānaṃ assāsapassāsānaṃ pariyesanupāyaṃ dassento ‘‘tāhi ca panā’’tiādimāha. Tattha gocaramukheti gocarābhimukhe. Anupadanti padānupadaṃ. Caritvāti gocaraṃ gahetvā. Tasmiṃyeva ṭhāneti upanibandhanānimittasaññitaṭṭhāne. Yojetvāti manasikārena yojetvā. Satirasmiyā bandhitvāti vā vuttamevatthamāha ‘‘tasmiṃyeva ṭhāne yojetvā’’ti. Na hi upameyye bandhanayojanaṭṭhānāni visuṃ labbhanti.

231.Nimittanti uggahanimittaṃ, paṭibhāganimittaṃ vā. Ubhayampi hi idha ekajjhaṃ vuttaṃ. Tathā hi tūlapicuādiupamattayaṃ uggahe yujjati, sesaṃ ubhayattha. Ekacceti eke ācariyā.

Tārakarūpaṃ viyāti tārakāya pabhārūpaṃ viya. Maṇiguḷikādiupamā paṭibhāge vaṭṭanti. Kathaṃ panetaṃ ekaṃyeva kammaṭṭhānaṃ anekākārato upaṭṭhātīti āha ‘‘tañca paneta’’ntiādi. Suttantanti ekaṃ suttaṃ. Paguṇappavattibhāvena avicchedaṃ, mahāvisayatañca sandhāyāha ‘‘mahatī pabbateyyā nadī viyā’’ti. Atthabyañjanasampattiyā samantabhaddakaṃ suttaṃ sabbabhāgamanoharā sabbapāliphullā vanaghaṭā viyāti āha ‘‘ekā vanarāji viyā’’ti. Tenāha bhagavā – ‘‘vanappagumbe yatha phussitagge’’ti (khu. pā. 6.13; su. ni. 236). Nānānusandhikaṃ nānāpeyyālaṃ vividhanayanipuṇaṃ bahuvidhakammaṭṭhānamukhasuttantaṃ atthikehi sakkaccaṃ samupajīvitabbanti āha ‘‘sītacchāyo…pe… rukkho viyā’’ti. Saññānānatāyāti nimittupaṭṭhānato pubbeva pavattasaññānaṃ nānāvidhabhāvato.

Ime tayo dhammāti assāso, passāso, nimittanti ime tayo dhammā. Natthīti kammaṭṭhānavasena manasikātabbabhāvena natthi na upalabbhanti. Na ca upacāranti upacārampi na pāpuṇāti, pageva appananti adhippāyo. Yassa panāti vijjamānapakkho vuttanayānusārena veditabbo.

Idāni vuttasseva atthassa samatthanatthaṃ kakacūpamāyaṃ āgatā ‘‘nimitta’’ntiādikā gāthā paccānītā.

232.Nimitteti yathāvutte paṭibhāganimitte. Evaṃ hotīti bhāvanamanuyuttassa eva hoti. Tasmā ‘‘punappunaṃ evaṃ manasi karohī’’ti vattabbo. Vosānaṃ āpajjeyyāti ‘‘nimittaṃ nāma dukkaraṃ uppādetuṃ, tayidaṃ laddhaṃ, handāhaṃ dāni yadā vā tadā vā visesaṃ nibbattessāmī’’ti saṅkocaṃ āpajjeyya. Visīdeyyāti ‘‘ettakaṃ kālaṃ bhāvanamanuyuttassa nimittampi na uppannaṃ, abhabbo maññe visesassā’’ti visādaṃ āpajjeyya.

‘‘Imāya paṭipadāya jarāmaraṇato muccissāmīti paṭipannassa nimitta’’nti vutte kathaṃ saṅkocāpatti, bhiyyoso mattāya ussāhameva kareyyāti ‘‘nimittamidaṃ…pe… vattabbo’’ti majjhimabhāṇakā āhu. Evanti vuttappakārena paṭibhāganimitteyeva bhāvanācittassa ṭhapanena. Ito pabhutīti ito paṭibhāganimittuppattito paṭṭhāya. Pubbe yaṃ vuttaṃ ‘‘anubandhanāya ca phusanāya ca ṭhapanāya ca manasi karotī’’ti (visuddhi. 

我来 译这段巴利文：
230."从这里其他业处"。"重"指难。它的重是因为修习很难做到,所以说"重修习"。因为上上达到寂静细微性而说"应求有力、清晰、勇猛的念慧",为显示应以细而成就细名义而说"如"等。现在为显示寻求不现起入出息的方法而说"以它们"等。其中"于境门"指向着境。"跟随"指依足迹跟随。"行"指取境。"在那处"指在称为系缚相处。"系"指以作意系。或说"以念光系"即说"在那处系"的义。因为在所喻不另外得到系系处。
231."相"指取相或似相。因为这里两者都一起说。因为如是三个棉絮等譬喻适合于取,其余两者都适合。"某些"指某些老师。
"如星形"指如星的光形。摩尼珠等譬喻适合于似相。但这一个业处如何以多种相现起?为此说"但这"等。"经"指一个经。关于熟练转起的不断和大境界而说"如大山河"。因为义文圆满而经是一切分美好如一切花开的林丛,所以说"如一林列"。所以世尊说:"如林丛顶开花"(小诵6.13;义品236)。有多种随顺、多种省略、种种方法巧妙、多种业处门的经应被需要者恭敬依止,所以说"如清凉荫...等...树"。"想异"指从相现起前已转起的想的种种性。
"这三法"指入息、出息、相这三法。"没有"指作为业处应作意性而没有不得到。"不到达近行"指不到达近行,何况安止的意思。"但对谁"应依所说方法了知存在分。
现在为证实所说义而反复说锯譬喻中来的"相"等偈颂。
232."在相"指在所说似相。"如是有"指对修习专注者才有。所以应说"一再如是作意"。"陷入止息"指"相实在难生起,但这个已得,好了现在我或此或彼将生起殊胜"而陷入退缩。"沮丧"指"如此长时修习专注连相也不生起,似乎不能证殊胜"而陷入沮丧。
中部诵者说"说'对以此道将解脱老死而行者的相'时如何陷入退缩,应更加精进",所以说"这相...等应说"。"如是"指如所说方式只在似相安立修习心。"从这里"指从这似相生起开始。前面说"以随系和触和安立作意"(清净道);

1.224), tattha anubandhanaṃ, phusanañca vissajjetvā ṭhapanāvasena bhāvanā hotīti ṭhapanāvaseneva bhāvetabbanti attho.

Porāṇehi vuttovāyamatthoti ‘‘nimitte’’ti gāthamāha. Tattha nimitteti paṭibhāganimitte. Ṭhapayaṃ cittanti bhāvanācittaṃ ṭhapento, ṭhapanāvasena manasi karontoti attho. Nānākāranti ‘‘cattāro vaṇṇā’’ti (visuddhi. 1.219; pārā. aṭṭha. 2.165; paṭi. ma. aṭṭha. 2.1.163) evaṃ vuttaṃ nānākāraṃ. Ākārasāmaññavasena hetaṃ ekavacanaṃ. Vibhāvayanti vibhāvento antaradhāpento. Nimittuppattito paṭṭhāya hi te ākārā amanasikaroto antarahitā viya honti. Assāsapassāseti assāsapassāse yo nānākāro, taṃ vibhāvayaṃ, assāsapassāsasambhūte vā nimitte. Sakaṃ cittaṃ nibandhatīti tāya eva ṭhapanāya attano cittaṃ upanibandhati, appetīti attho. Ye pana ‘‘vibhāvayanti vibhāvento viditaṃ pākaṭaṃ karonto’’ti atthaṃ vadanti, taṃ pubbabhāgavasena yujjeyya. Ayañhettha attho – dhitisampannattā dhīro yogī assāsapassāse nānākāraṃ vibhāvento nānākārato te pajānanto vidite pākaṭe karonto, nānākāraṃ vā oḷārikoḷārike passambhento vūpasamento tattha yaṃ laddhaṃ nimittaṃ, tasmiṃ cittaṃ ṭhapento anukkamena sakaṃ cittaṃ nibandhati appetīti.

Vaṇṇatoti picupiṇḍatārakarūpādīsu viya upaṭṭhitavaṇṇato. Lakkhaṇatoti kharabhāvādisabhāvato, aniccādilakkhaṇato vā. Rakkhitabbaṃ taṃ nimittanti sambandho. Nimittassa rakkhaṇaṃ nāma tattha paṭiladdhassa upacārajhānassa rakkhaṇeneva hotīti āha ‘‘punappunaṃ manasikāravasena vuddhiṃ viruḷhiṃ gamayitvā’’ti.

233.Etthāti etissaṃ kāyānupassanāyaṃ. Pārisuddhiṃ pattukāmoti adhigantukāmo, samāpajjitukāmo ca, tattha sallakkhaṇāvivaṭṭanāvasena adhigantukāmo, sallakkhaṇāvasena samāpajjitukāmoti yojetabbaṃ. Nāmarūpaṃ vavatthapetvā vipassanaṃ paṭṭhapetīti saṅkhepato vuttamatthaṃ vitthārato dassetuṃ ‘‘katha’’ntiādi vuttaṃ. Tattha yathā hītiādi kāyassa, cittassa ca assāsapassāsānaṃ samudayabhāvadassanaṃ. Kammāragaggariyāti kammārānaṃ ukkāyaṃ aggidhamanabhastā. Dhamamānāyāti dhamayantiyā, vātaṃ gāhāpentiyāti attho. Tajjanti tadanurūpaṃ. Evamevāti ettha kammāragaggarī viya karajakāyo, vāyāmo viya cittaṃ daṭṭhabbaṃ. Kiñcāpi assāsapassāsā cittasamuṭṭhānā, karajakāyaṃ pana vinā tesaṃ appavattanato ‘‘kāyañca cittañca paṭicca assāsapassāsā’’ti vuttaṃ.

Tassāti nāmarūpassa. Paccayaṃ pariyesatīti ‘‘avijjāsamudayā rūpasamudayo’’tiādinā (paṭi. ma. 1.50) avijjādikaṃ paccayaṃ vīmaṃsati pariggaṇhāti. Kaṅkhaṃ vitaratīti ‘‘ahosiṃ nu kho ahaṃ atītamaddhāna’’nti (ma. ni. 1.18; saṃ. ni. 2.20) ādinayappavattaṃ soḷasavatthukaṃ vicikicchaṃ atikkamati pajahati. ‘‘Yaṃ kiñci rūpaṃ atītānāgatapaccuppanna’’nti (ma. ni. 1.347; 361; 3.86; a. ni. 

我来 译这段巴利文：
(接前文)那里放开随系和触,依安立方式修习即意为应只依安立方式修习。
"古人所说这义"而说"在相"偈。其中"在相"指在似相。"安立心"指安立修习心,意为依安立方式作意。"种种相"指如说"四种颜色"等所说种种相。这依相共性而为单数。"除遣"指除遣使消失。因为从相生起开始不作意那些相好像消失。"入出息"指除遣入出息的种种相,或在入出息所生相。"系自心"指以那安立系自己心,意为证入。但有些人说"除遣指除遣使明了显著",那应适合于前分。因为这里义是 - 具慧故慧瑜伽行者除遣入出息种种相即从种种相了知它们使明了显著,或者平息止息种种相中粗的,在那里得到相,安立心于它次第系自心证入。
"从色"指如棉团星形等已现起色。"从相"指从坚性等自性,或从无常等相。"应护彼相"的连接。所谓护相即以护在它获得的近行禅而有,所以说"依一再作意方式使增长广大"。
233."在此"指在这身随观。"欲得清净"指欲证得和欲入定,其中应配合依标记和出离方式欲证得,依标记方式欲入定。为详细显示"确定名色开始观"略说的义而说"如何"等。其中"如"等是显示身和心是入出息的集。"铁匠风箱"指铁匠炉中吹火风箱。"吹"指使吹,意为使取风。"那样"指相应。"正如是"这里应见风箱如所生身,精进如心。虽然入出息是心所生,但因无所生身不转起所以说"依身和心入出息"。
"它的"指名色的。"寻求因"指依"无明集故色集"等方式思惟把握无明等因。"度疑"指超越舍断依"我于过去世是否存在"等方式转起的十六事疑。"任何色过去未来现在"等;

4.181) ādinayappavattaṃ kalāpasammasanaṃ. Pubbabhāgeti paṭipadāñāṇadassanavisuddhipariyāpannāya udayabbayānupassanāya pubbabhāge uppanne. Obhāsādayoti obhāso ñāṇaṃ pīti passaddhi sukhaṃ adhimokkho paggaho upekkhā upaṭṭhānaṃ nikantīti ime obhāsādayo dasa. Udayaṃ pahāyāti udayabbayānupassanāya gahitaṃ saṅkhārānaṃ udayaṃ vissajjetvā tesaṃ bhaṅgasseva anupassanato bhaṅgānupassanaṃ ñāṇaṃ patvā ādīnavānupassanāpubbaṅgamāya nibbidānupassanāya nibbindanto. Muñcitukamyatāpaṭisaṅkhānupassanāsaṅkhārupekkhānulomañāṇānaṃ ciṇṇapariyante uppannagotrabhuñāṇānantaraṃ uppannena maggañāṇena sabbasaṅkhāresu virajjanto vimuccanto. Maggakkhaṇe hi ariyo virajjati vimuccatīti ca vuccati. Tenāha ‘‘yathākkamena cattāro ariyamagge pāpuṇitvā’’ti. Maggaphalanibbānapahīnāvasiṭṭhakilesasaṅkhātassa paccavekkhitabbassa pabhedena ekūnavīsatibhedassa. Arahato hi avasiṭṭhakilesābhāvena ekūnavīsatitā. Assāti ānāpānakammaṭṭhānikassa.



我来翻译这段巴利文：
(接前文)等方式转起的聚思惟。"前分"指道智见清净所属的生灭观的前分生起。"光明等"指光明、智、喜、轻安、乐、胜解、精进、舍、现起、爱着这十种光明等。"舍断生"指舍开依生灭观所取的诸行生,因为只随观它们的灭而到达坏随观智,依以厌患随观为先的厌离随观而厌离。随欲解脱、省察随观、行舍等顺智修习圆满边际生起的种姓智之后,以所生道智于一切行离染解脱。因为在道刹那说圣者离染解脱。所以说"次第得四圣道"。具有十九种差别,即依道、果、涅槃、已断余烦恼称为应观察的差别。因为阿罗汉无余烦恼故为十九。"他的"指入出息业处者的。

234.Visuṃ kammaṭṭhānabhāvanānayo nāma natthi paṭhamacatukkavasena adhigatajhānassa vedanācittadhammānupassanāvasena desitattā. Tesanti tiṇṇaṃ catukkānaṃ.

Pītipaṭisaṃvedīti pītiyā paṭi paṭi sammadeva vedanāsīlo, tassā vā paṭi paṭi sammadeva vedo etassa atthi, taṃ vā paṭi paṭi sammadeva vedayamāno. Tattha kāmaṃ saṃvedana-ggahaṇeneva pītiyā sakkaccaṃ viditabhāvo bodhito hoti, yehi pana pakārehi tassā saṃvedanaṃ icchitaṃ, taṃ dassetuṃ paṭi-saddaggahaṇaṃ ‘‘paṭi paṭi saṃvedīti paṭisaṃvedī’’ti. Tenāha ‘‘dvīhākārehī’’tiādi.

Tattha kathaṃ ārammaṇato pīti paṭisaṃviditā hotīti pucchāvacanaṃ. Sappītike dve jhāne samāpajjatīti pītisahagatāni dve paṭhamadutiyajhānāni paṭipāṭiyā samāpajjati. Tassāti tena. ‘‘Paṭisaṃviditā’’ti hi padaṃ apekkhitvā kattuatthe etaṃ sāmivacanaṃ. Samāpattikkhaṇeti samāpannakkhaṇe. Jhānapaṭilābhenāti jhānena samaṅgibhāvena. Ārammaṇatoti ārammaṇamukhena, tadārammaṇajhānapariyāpannā pīti paṭisaṃviditā hoti ārammaṇassa paṭisaṃviditattā. Kiṃ vuttaṃ hoti? Yathā nāma sappapariyesanaṃ carantena tassa āsaye paṭisaṃvidite sopi paṭisaṃvidito gahito eva hoti mantāgadabalena tassa gahaṇassa sukarattā, evaṃ pītiyā āsayabhūte ārammaṇe paṭisaṃvidite sā pīti paṭisaṃviditā eva hoti salakkhaṇato, sāmaññato ca tassā gahaṇassa sukarattāti.

Kathaṃ asammohato pīti paṭisaṃviditā hotīti ānetvā sambandhitabbaṃ. Vipassanākkhaṇeti vipassanāpaññāya tikkhavisadappattāya visayato dassanakkhaṇe. Lakkhaṇapaṭivedhenāti pītiyā salakkhaṇassa, sāmaññalakkhaṇassa ca paṭivijjhanena. Yaṃ hi yassa visesato, sāmaññato ca lakkhaṇaṃ, tasmiṃ vidite so yāthāvato vidito eva hoti. Tenāha ‘‘asammohato pīti paṭisaṃviditā hotī’’ti.

Idāni tamatthaṃ pāḷiyā eva vibhāvetuṃ ‘‘vuttañheta’’ntiādimāha. Tattha dīghaṃ assāsavasenātiādīsu yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Tattha pana satokāritādassanavasena pāḷi āgatā, idha pītipaṭisaṃveditāvasena, pītipaṭisaṃveditā ca atthato vibhattā eva. Apica ayamettha saṅkhepattho – dīghaṃ assāsavasenāti dīghassa assāsassa ārammaṇabhūtassa vasena pajānato sā pīti paṭisaṃviditā hotīti sambandho. Cittassa ekaggataṃ avikkhepaṃ pajānatoti jhānapariyāpannaṃ ‘‘avikkhepo’’ti laddhanāmaṃ cittassekaggataṃ taṃsampayuttāya paññāya pajānato. Yatheva hi ārammaṇamukhena pīti paṭisaṃviditā hoti, evaṃ taṃsampayuttadhammāpi ārammaṇamukhena paṭisaṃviditā eva hontīti. Sati upaṭṭhitā hotīti dīghaṃ assāsavasena jhānasampayuttā sati tassa ārammaṇe upaṭṭhitā ārammaṇamukhena jhānepi upaṭṭhitā nāma hoti. Tāya satiyāti evaṃ upaṭṭhitāya tāya satiyā yathāvuttena tena ñāṇena suppaṭividitattā ārammaṇassa tassa vasena tadārammaṇā sā pīti paṭisaṃviditā hoti. Dīghaṃ passāsavasenātiādīsupi imināva nayena attho veditabbo.


我来翻译这段巴利文：
234.没有称为别的业处修习方法,因为对依第一四法得定者依受、心、法随观方式而说。"它们的"指三个四法。
"正知喜"指以喜一再正确知觉习惯者,或他有对它一再正确知,或一再正确感受它。其中虽然以知觉获取已显示喜的恭敬明了性,但为显示希望它以什么方式知觉而取"正"字"一再正知觉为正知"。所以说"以二行相"等。
其中"如何从所缘喜被正知"是问句。"入有喜二禅"指次第入与喜俱的初禅第二禅二禅。"他的"指被他。因为观待"正知"字,这是主格义的属格。"在入定刹那"指在已入刹那。"以得禅"指以具足禅。"从所缘"指依所缘门,包含在所缘禅的喜被正知因为所缘被正知。说什么?如寻蛇者寻时其栖处被正知即它被正知已取,因为依咒药力取它容易;如是当喜的栖处所缘被正知,那喜即被正知,因为从自相和共相取它容易。
应带来连接"如何从不迷喜被正知"。"在观刹那"指在观慧已达锐明时境界见刹那。"通达相"指通达喜的自相和共相。因为若某者的特相和共相被知道,他即如实被知道。所以说"从不迷喜被正知"。
现在为以圣典显明那义而说"因说"等。其中"依长入息"等中应说的已在前说。但那里依念作者显示方式而来圣典,这里依正知喜方式,且正知喜从义已分别。而且这里是简要义 - "依长入息"者与依作所缘的长入息那喜被正知的连接。"了知心一境性无散乱"指以相应慧了知得"无散乱"名的禅所属心一境性。因为如依所缘门喜被正知,如是相应法也依所缘门即被正知。"念已现起"指依长入息与禅相应的念在它所缘已现起,依所缘门在禅也称为已现起。"以那念"指因为所缘以如是已现起的那念、如所说的那智善正知,依它的方式以它为所缘的那喜被正知。在"依长出息"等中也应依此方式了知义。


Evaṃ paṭhamacatukkavasena dassitaṃ pītipaṭisaṃvedanaṃ ārammaṇato, asammohato ca vibhāgaso dassetuṃ ‘‘āvajjato’’tiādi vuttaṃ. Tattha āvajjatoti jhānaṃ āvajjantassa. Sā pītīti sā jhānapariyāpannā pīti. Jānatoti samāpannakkhaṇe ārammaṇamukhena jānato. Tassa sā pīti paṭisaṃviditā hotīti sambandho. Passatoti dassanabhūtena ñāṇena jhānato vuṭṭhāya passantassa. Paccavekkhatoti jhānaṃ paccavekkhantassa. Cittaṃ adhiṭṭhahatoti ‘‘ettakaṃ velaṃ jhānasamaṅgī bhavissāmī’’ti jhānacittaṃ adhiṭṭhahantassa. Evaṃ pañcannaṃ vasībhāvānaṃ vasena jhānassa pajānanamukhena ārammaṇato pītiyā paṭisaṃvedanā dassitā.

Idāni yehi dhammehi jhānaṃ, vipassanā ca sijjhanti; tesaṃ jhānapariyāpannānaṃ, vipassanāmaggapariyāpannānañca saddhādīnaṃ vasena pītipaṭisaṃvedanaṃ dassetuṃ ‘‘saddhāya adhimuccato’’tiādi vuttaṃ. Tattha adhimuccatoti saddahantassa, samathavipassanāvasenāti adhippāyo. Vīriyaṃ paggaṇhatotiādīsupi eseva nayo. Abhiññeyyanti abhivisiṭṭhāya paññāya jānitabbaṃ. Abhijānatoti vipassanāpaññāpubbaṅgamāya maggapaññāya jānato. Pariññeyyanti dukkhasaccaṃ tīraṇapariññāya, maggapaññāya ca parijānato. Pahātabbanti samudayasaccaṃ pahānapariññāya, maggapaññāya ca pajahato. Bhāvayato sacchikaroto bhāvetabbaṃ maggasaccaṃ , sacchikātabbaṃ nirodhasaccaṃ. Keci panettha pītiyā eva vasena abhiññeyyādīni uddharanti, taṃ ayuttaṃ jhānādisamudāyaṃ uddharitvā tato pītiyā niddhāraṇassa adhippetattā.

Ettha ca ‘‘dīghaṃ assāsavasenā’’tiādinā paṭhamacatukkavasena ārammaṇato pītipaṭisaṃvedanaṃ vuttaṃ, tathā ‘‘āvajjato’’tiādīhi pañcahi padehi. ‘‘Abhiññeyyaṃ abhijānato’’tiādīhi pana asammohato. ‘‘Saddhāya adhimuccato’’tiādīhi ubhayathāpīti saṅkhepato samathavasena ārammaṇato, vipassanāvasena asammohato pītipaṭisaṃvedanaṃ vuttanti daṭṭhabbaṃ. Kasmā panettha vedanānupassanāyaṃ pītisīsena vedanā gahitā, na sarūpato evāti? Bhūmivibhāgādivasena vedanaṃ bhinditvā catudhā vedanānupassanaṃ dassetuṃ. Apica vedanākammaṭṭhānaṃ dassento bhagavā pītiyā oḷārikattā taṃsampayuttasukhaṃ sukhaggahaṇatthaṃ pītisīsena dasseti.

Eteneva nayena avasesapadānīti ‘‘sukhapaṭisaṃvedī cittasaṅkhārapaṭisaṃvedī’’ti padāni pītipaṭisaṃvedipade āgatanayeneva atthato veditabbāni. Sakkā hi ‘‘dvīhākārehi sukhapaṭisaṃveditā hoti, cittasaṅkhārapaṭisaṃveditā hoti ārammaṇato’’tiādinā pītiṭṭhāne sukhādipadāni pakkhipitvā ‘‘sukhasahagatāni tīṇi jhānāni, cattāri vā jhānāni samāpajjatī’’tiādinā atthaṃ viññātuṃ. Tenāha ‘‘tiṇṇaṃ jhānānaṃ vasenā’’tiādi. Vedanādayoti ādi-saddena saññā gahitā. Tenāha ‘‘dve khandhā’’ti. Vipassanābhūmidassanatthanti pakiṇṇakasaṅkhārasammasanavasena vipassanāya bhūmidassanatthaṃ ‘‘sukhanti dve sukhānī’’tiādi vuttaṃ samathe kāyikasukhābhāvato. Soti so passambhanapariyāyena vutto nirodho. ‘‘Imassa hi bhikkhuno pubbe apariggahitakāle’’tiādinā (visuddhi. 

我来翻译这段巴利文：
如是为分别显示依第一四法所显示的从所缘和不迷的正知喜而说"从转向"等。其中"从转向"指转向禅者。"那喜"指那禅所属喜。"知"指在入定刹那依所缘门知。与"对他那喜被正知"连接。"见"指以见性智从禅出而见。"省察"指省察禅。"决意心"指"我将具足禅多少时"而决意禅心。如是依五自在方便依了知禅门显示从所缘正知喜。
现在为显示依禅所属和观道所属的信等,禅和观由它们成就,而正知喜而说"依信胜解"等。其中"胜解"指信解,意为依止和观。在"策励"等中也是此理。"应证知"指应以殊胜慧知。"证知"指依观慧为先的道慧知。"应遍知"指以决定遍知和道慧遍知苦谛。"应断"指以断遍知和道慧断集谛。"修习""作证"指应修习道谛、应作证灭谛。但有些人这里只依喜提举应证知等,那不适当,因为意在提举禅等总和后从中导出喜。
这里依"依长入息"等依第一四法说从所缘正知喜,如是依"从转向"等五句。但依"证知应证知"等从不迷。依"依信胜解"等两种,应见略说依止从所缘、依观从不迷正知喜。但为什么这里在受随观以喜为首取受,而不只是自性?为显示依地分别等方式分受为四种受随观。而且世尊显示受业处时因喜粗重而以喜为首显示为取相应乐。
"依此方式余句"指"正知乐、正知心行"句应从义依正知喜句来的方式了知。因为可以依"以二行相正知乐、正知心行从所缘"等方式在喜处插入乐等句,依"入与乐俱三禅或四禅"等方式了知义。所以说"依三禅"等。"受等"指以等字摄取想。所以说"二蕴"。"为显示观地"说"乐谓二乐"等为依杂相思惟方式显示观地,因为在止中无身乐。"它"指那依寂止同义说的灭。以"因为这比丘前未摄受时"等;

1.220) vitthārato kāyasaṅkhāre vutto, tasmā vuttanayeneva veditabbo. Tattha kāyasaṅkhāravasena āgato, idha cittasaṅkhāravasenāti ayameva viseso.

Evaṃ cittasaṅkhārassa passambhanaṃ atidesena dassetvā yadaññaṃ imasmiṃ catukke vattabbaṃ, taṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Tattha pītipadeti ‘‘pītipaṭisaṃvedī’’tiādinā desitakoṭṭhāse. Pītisīsena vedanā vuttāti pītiapadesena taṃsampayuttā vedanā vuttā, na pītīti adhippāyo. Tattha kāraṇaṃ heṭṭhā vuttameva. Dvīsu cittasaṅkhārapadesūti ‘‘cittasaṅkhārapaṭisaṃvedī passambhayaṃ cittasaṅkhāra’’nti cittasaṅkhārapaṭisaṃyuttesu dvīsu padesu. ‘‘Viññāṇapaccayā nāmarūpa’’nti (mahāva. 1; ma. ni. 3.126; udā. 1) vacanato cittena paṭibaddhāti cittapaṭibaddhā. Tato eva kāmaṃ cittena saṅkharīyantīti cittasaṅkhārā, saññāvedanādayo, idha pana upalakkhaṇamattaṃ saññā vedanāva adhippetāti āha ‘‘saññāsampayuttā vedanā’’ti.



我来 译这段巴利文：
(接前文)详细说身行,所以应依所说方式了知。其中依身行方式而来,这里依心行方式,这是唯一差别。
如是以引伸显示心行寂止后,为显示在这四法中应说的其他,而说"而且"等。其中"在喜句"指依"正知喜"等所说部分。"以喜为首说受"意为以喜名目说与它相应受,非喜。其中原因已在前说。"在二心行句"指在"正知心行、寂止心行"两个与心行相应句。因为说"缘识名色"故"依心系缚"指依心系缚。正因此虽然被心造作故为心行,即想受等,但这里想受只是标示的意思,所以说"与想相应受"。;
provided by EasyChat

235. Cittapaṭisaṃvedīti ettha dvīhākārehi cittapaṭisaṃveditā hoti ārammaṇato, asammohato ca. Kathaṃ ārammaṇato? Cattāri jhānāni samāpajjati, tassa samāpattikkhaṇe jhānapaṭilābhenātiādinā vuttanayānusārena sabbaṃ suviññeyyanti āha ‘‘catunnaṃ jhānānaṃ vasena cittapaṭisaṃveditā veditabbā’’ti. Cittaṃ modentoti jhānasampayuttaṃ cittaṃ sampayuttāya pītiyā modayamāno, taṃ vā pītiṃ ārammaṇaṃ katvā pavattaṃ vipassanācittaṃ tāya eva ārammaṇabhūtāya pītiyā modayamāno. Pamodentotiādīni padāni tasseva vevacanāni pītipariyāyabhāvato.

Sampayuttāya pītiyā cittaṃ āmodetīti jhānacittasampayuttāya pītisambojjhaṅgabhūtāya odagyalakkhaṇāya jhānapītiyā tameva jhānacittaṃ sahajātādipaccayavasena ceva jhānapaccayavasena ca paribrūhento haṭṭhapahaṭṭhākāraṃ pāpento āmodeti pamodeti ca. Ārammaṇaṃ katvāti uḷāraṃ jhānasampayuttaṃ pītiṃ ārammaṇaṃ katvā pavattamānaṃ vipassanācittaṃ tāya eva ārammaṇabhūtāya pītiyā yogāvacaro haṭṭhapahaṭṭhākāraṃ pāpento ‘‘āmodeti pamodetī’’ti vuccati.

Samaṃ ṭhapentoti yathā īsakampi līnapakkhaṃ, uddhaccapakkhañca anupagamma anonataṃ anunnataṃ yathā indriyānaṃ samattapaṭipattiyā avisamaṃ, samādhissa vā ukkaṃsagamanena āneñjappattiyā sammadeva ṭhitaṃ hoti, evaṃ appanāvasena ṭhapento. Lakkhaṇapaṭivedhenāti aniccādikassa lakkhaṇassa paṭi paṭi vijjhanena khaṇe khaṇe avabodhena. Khaṇikacittekaggatāti khaṇamattaṭṭhitiko samādhi. Sopi hi ārammaṇe nirantaraṃ ekākārena pavattamāno paṭipakkhena anabhibhūto appito viya cittaṃ niccalaṃ ṭhapeti. Tena vuttaṃ ‘‘evaṃ uppannāyā’’tiādi.

Mocentoti vikkhambhanavimuttivasena vivecento visuṃ karonto, nīvaraṇāni pajahantoti attho. Vipassanākkhaṇeti bhaṅgānupassanākkhaṇe. Bhaṅgo hi nāma aniccatāya paramā koṭi, tasmā tāya bhaṅgānupassako yogāvacaro cittamukhena sabbasaṅkhāragataṃ aniccato passati, no niccato. Aniccassa dukkhattā, dukkhassa ca anattakattā tadeva dukkhato anupassati, no sukhato. Anattato anupassati, no attato. Yasmā pana yaṃ aniccaṃ dukkhaṃ anattā, na taṃ abhinanditabbaṃ. Yañca na abhinanditabbaṃ, na taṃ rañjitabbaṃ. Tasmā bhaṅgadassanānusārena ‘‘aniccaṃ dukkhaṃ anattā’’ti saṅkhāragate diṭṭhe tasmiṃ nibbindati, no nandati. Virajjati, no rajjati. So evaṃ nibbindanto virajjanto lokiyeneva tāva ñāṇena rāgaṃ nirodheti, no samudeti, nāssa samudayaṃ karotīti attho. Atha vā so evaṃ viratto yathā diṭṭhaṃ saṅkhāragataṃ, tathā adiṭṭhaṃ attano ñāṇena nirodheti, no samudeti. Nirodhamevassa manasikaroti, no samudayanti attho. So evaṃ paṭipanno paṭinissajjati, no ādiyati. Kiṃ vuttaṃ hoti? Ayañhi aniccādianupassanā saddhiṃ khandhābhisaṅkhārehi kilesānaṃ pariccajanato, saṅkhatadosadassanena tabbiparīte nibbāne tanninnatāya pakkhandanato pariccāgapaṭinissaggo pakkhandanapaṭinissaggo cāti vuccati. Tasmā tāya samannāgato yogāvacaro vuttanayena kilese ca pariccajati, nibbāne ca pakkhandati. Tena vuttaṃ ‘‘so vipassanākkhaṇe aniccānupassanāya niccasaññāto cittaṃ mocento vimocento…pe… paṭinissaggānupassanāya ādānato cittaṃ mocento vimocento assasati ceva passasati cā’’ti.


我来翻译这段巴利文：
235"正知心"这里以二行相正知心,从所缘和从不迷。如何从所缘?入四禅,对他在入定刹那以得禅等依所说方式一切易了知,所以说"应依四禅方式了知正知心"。"令心喜"指以与禅相应喜令与禅相应心欢喜,或以那喜为所缘而转起的观心以那成为所缘的喜令欢喜。"令欢喜"等句是它的同义词因为是喜的同义。
"以相应喜令心欢喜"指以与禅心相应、成为喜觉支、以欢悦为相的禅喜,依俱生等缘及禅缘增长那禅心而令达到欢喜踊跃状态令欢喜令欢悦。"作所缘"指瑜伽行者令以殊胜与禅相应喜为所缘而转起的观心以那成为所缘的喜达到欢喜踊跃状态,称为"令欢喜令欢悦"。
"令平等住"指如稍微也不到达沉没分和掉举分,不低不高,如以诸根平等行不不平等,或以定增上行达不动而正善安住,如是依安止方式令住。"通达相"指以一再通达无常等相,刹那刹那了悟。"刹那心一境性"指只住一刹那的定。因为它在所缘连续以一相转起不被对治所胜,如已证入令心不动而住。所以说"如是已生"等。
"令解脱"指以镇伏解脱方式分离分开,意为断除盖。"在观刹那"指在坏随观刹那。因为所谓坏是无常的最极,所以以那坏随观的瑜伽行者依心见一切行无常非常。因无常故苦,因苦故无我,随观它是苦非乐。随观无我非我。因为凡无常苦无我不应喜爱,凡不应喜爱不应染著。所以随顺见坏在见行是"无常苦无我"时厌离它不喜。离染不染。他如是厌离离染暂以世间智灭贪不集,意为不作它集。或者他如是离染如所见行,如是不见以自智灭不集。意为只作意它灭不作意集。他如是行舍遣不取。说什么?因为这无常等随观与蕴行一起舍诸烦恼,以见有为过患而于相反涅槃倾向趣入,称为舍遣舍和趣入舍。所以具足它的瑜伽行者依所说方式舍诸烦恼和趣入涅槃。所以说"他在观刹那以无常随观从常想令心解脱令解脱...乃至...以舍遣随观从取令心解脱令解脱而入息出息"。


Tattha aniccassa, aniccanti vā anupassanā aniccānupassanā. Tebhūmakadhammānaṃ aniccataṃ gahetvā pavattāya vipassanāya etaṃ nāmaṃ. Niccasaññātoti saṅkhatadhamme ‘‘niccā sassatā’’ti pavattāya micchāsaññāya. Saññāsīsena cittadiṭṭhīnampi gahaṇaṃ daṭṭhabbaṃ. Esa nayo sukhasaññādīsupi. Nibbidānupassanāyāti saṅkhāresu nibbindanākārena pavattāya anupassanāya. Nanditoti sappītikataṇhāto. Virāgānupassanāyāti tathā virajjanākārena pavattāya anupassanāya. Tena vuttaṃ ‘‘rāgato mocento’’ti. Nirodhānupassanāyāti saṅkhārānaṃ nirodhassa anupassanāya. Yathā saṅkhārā nirujjhantiyeva, āyatiṃ punabbhavavasena na uppajjanti, evaṃ vā anupassanā nirodhānupassanā. Muñcitukamyatā hi ayaṃ balappattā. Tenāha ‘‘samudayato mocento’’ti. Paṭinissajjanākārena pavattā anupassanā paṭinissaggānupassanā. Ādānatoti niccādivasena gahaṇato, paṭisandhiggahaṇato vāti evamettha attho daṭṭhabbo.



我来翻译这段巴利文：
其中无常的、或无常的随观为无常随观。这是取三地法的无常性而转起观的名称。"从常想"指对有为法转起"常恒"的邪想。应见以想为首也摄取心见。这方式在乐想等中也是。"厌离随观"指对诸行以厌离行相转起的随观。"从喜"指从具喜爱。"离染随观"指如是以离染行相转起的随观。所以说"从贪令解脱"。"灭随观"指诸行灭的随观。或如诸行只灭,未来依再有方式不生,如是随观为灭随观。因为这是已达力的欲解脱。所以说"从集令解脱"。以舍遣行相转起的随观为舍遣随观。"从取"指从依常等方式执取,或从结生执取,应如是见此义。
provided by EasyChat

236. Aniccanti anupassī, aniccassa vā anupassanasīlo aniccānupassīti ettha kiṃ panetaṃ aniccaṃ, kathaṃ vā aniccaṃ, kā vā aniccānupassanā, kassa vā aniccānupassanāti catukkaṃ vibhāvetabbanti taṃ dassento ‘‘aniccaṃ veditabba’’ntiādimāha.

Tattha niccaṃ nāma dhuvaṃ sassataṃ yathā taṃ nibbānaṃ, na niccanti aniccaṃ, udayabbayavantaṃ, atthato saṅkhatā dhammāti āha ‘‘aniccanti pañcakkhandhā. Kasmā? Uppādavayaññathattabhāvā’’ti, uppādavayaññathattasabbhāvāti attho. Tattha saṅkhatadhammānaṃ hetupaccayehi uppajjanaṃ ahutvā sambhavo attalābho uppādo. Uppannānaṃ tesaṃ khaṇanirodho vināso vayo. Jarāya aññathābhāvo aññathattaṃ. Yathā hi uppādāvatthāya bhinnāya bhaṅgāvatthāyaṃ vatthubhedo natthi, evaṃ ṭhitisaṅkhātāya bhaṅgābhimukhāvatthāyampi vatthubhedo natthi, yattha jarāvohāro. Tasmā ekassāpi dhammassa jarā yujjati, yā khaṇikajarāti vuccati. Ekaṃsena ca uppādabhaṅgāvatthāsu vatthuno abhedo icchitabbo, aññathā ‘‘añño uppajjati, añño bhijjatī’’ti āpajjeyya . Tayimaṃ khaṇikajaraṃ sandhāyāha ‘‘aññathatta’’nti. Yaṃ panettha vattabbaṃ, taṃ parato kathayissāma.

Yassa lakkhaṇattayassa bhāvā khandhesu aniccasamaññā, tasmiṃ lakkhaṇattaye aniccatāsamaññāti ‘‘aniccatāti tesaṃyeva uppādavayaññathatta’’nti vatvā visesato dhammānaṃ khaṇikanirodhe aniccatāvohāroti dassento ‘‘hutvā abhāvo vā’’tiādimāha. Tattha uppādapubbakattā abhāvassa hutvāgahaṇaṃ. Tena pākabhāvapubbakattaṃ vināsabhāvassa dasseti. Tenevākārenāti nibbattanākāreneva. Khaṇabhaṅgenāti khaṇikanirodhena. Tassā aniccatāyāti khaṇikabhaṅgasaṅkhātāya aniccatāya. Tāya anupassanāyāti yathāvuttāya aniccānupassanāya. Samannāgatoti samaṅgibhūto yogāvacaro.

Khayo saṅkhārānaṃ vināso, virajjanaṃ tesaṃyeva vilujjanaṃ virāgo, khayo eva virāgo khayavirāgo, khaṇikanirodho. Accantamettha etasmiṃ adhigate saṅkhārā virajjanti nirujjhantīti accantavirāgo, nibbānaṃ. Tenāha ‘‘khayavirāgo saṅkhārānaṃ khaṇabhaṅgo, accantavirāgo nibbāna’’nti. Tadubhayavasena pavattāti khayavirāgānupassanāvasena vipassanāya, accantavirāgānupassanāvasena maggassa pavatti yojetabbā. Ārammaṇato vā vipassanāya khayavirāgānupassanāvasena pavatti, tanninnabhāvato accantavirāgānupassanāvasena, maggassa pana asammohato khayavirāgānupassanāvasena, ārammaṇato accantavirāgānupassanāvasena pavatti veditabbā. ‘‘Eseva nayo’’ti iminā yasmā virāgānupassī-pade vuttanayānusārena ‘‘dve nirodhā khayanirodho ca accantanirodho cā’’ti evamādiatthavaṇṇanaṃ atidisati, tasmā virāgaṭṭhāne nirodhapadaṃ pakkhipitvā ‘‘khayo saṅkhārānaṃ vināso’’tiādinā idha vuttanayena tassa atthavaṇṇanā veditabbā.

Paṭinissajjanaṃ pahātabbassa tadaṅgavasena vā samucchedavasena vā pariccajanaṃ pariccāgapaṭinissaggo. Tathā sabbūpadhīnaṃ paṭinissaggabhūte visaṅkhāre attano nissajjanaṃ, tanninnatāya vā tadārammaṇatāya vā tattha pakkhandanaṃ pakkhandanapaṭinissaggo.



我来将这段巴利文直译成简体中文：
236. 观无常者，或者习惯于观察无常性质的人称为无常随观者。在此，什么是无常？如何无常？什么是无常随观？对什么进行无常随观？应当阐明这四个方面。为了说明这些，才说"应知无常"等。
其中，所谓常，即是坚固、永恒的，如涅槃。非常即是无常，有生灭的。从本质上说就是有为法。所以说："无常即是五蕴。为什么？因为有生、灭、变异的性质。"意思是因为具有生、灭、变异的本性。其中，有为法由因缘而生起，从无到有，获得自性，这是生。这些已生之法刹那灭尽、消失，这是灭。因衰老而改变状态是变异。就像从生起状态转变到灭尽状态时事物的本质并无差别，同样在所谓住的阶段即将趋向灭尽时事物的本质也无差别，这就是所谓的衰老。因此即使是单一法也有衰老，这被称为刹那衰老。在生灭状态中事物的本质必定是一致的，否则就会导致"生起的是一个，灭去的是另一个"的过失。指的就是这种刹那衰老，所以说"变异"。对此还有更多要说的，我们将在后面讨论。
因为具有这三种特征，所以蕴被称为无常，这三种特征被称为无常性。所以说"无常性即是它们的生、灭、变异"。为了特别显示法的刹那灭是无常的说法，才说"有而后无"等。其中，因为无的前提是有，所以说"有"。这表明灭的状态是在显现状态之后。"以那种形式"即以生起的形式。"刹那灭"即刹那消失。"那无常性"即指刹那灭所表示的无常性。"以那随观"即以上述的无常随观。"具足"即修行者具有。
灭尽是诸行的消失，离染是它们的破坏，离欲，灭尽即是离欲灭，是刹那灭。在此获得后诸行完全离染灭尽，这是完全离欲，即涅槃。所以说："灭离欲是诸行的刹那灭，完全离欲是涅槃。"说"依这两者而转"，应理解为依灭离欲随观而转的是观智，依完全离欲随观而转的是道。或者从所缘来说，观智依灭离欲随观而转是因为趋向它，依完全离欲随观而转；而道则是因为无迷惑而依灭离欲随观转，从所缘来说是依完全离欲随观而转。"同理"这句话，是说随观离欲一词中所说的方法，类似于"有两种灭：灭尽和完全灭"等这样的意义解释，因此在离欲处加入灭字，应当依据这里所说的方法来理解其意义解释。
舍弃是以彼分或以断除的方式舍离应当舍弃的，这是舍离舍。同样，在舍弃一切依着的无为中舍弃自己，或因倾向它、以它为所缘而投入其中，这是投入舍。


Tadaṅgavasenāti ettha aniccānupassanā tāva tadaṅgappahānavasena niccasaññaṃ pariccajati, pariccajantī ca tathā appavattiyaṃ ye ‘‘nicca’’nti gahaṇavasena kilesā, tammūlakā abhisaṅkhārā, tadubhayamūlakā ca vipākakkhandhā anāgate uppajjeyyuṃ, te sabbepi appavattikaraṇavasena pariccajati, tathā dukkhasaññādayo. Tenāha ‘‘vipassanā hi tadaṅgavasena saddhiṃ khandhābhisaṅkhārehi kilese pariccajatī’’ti.

Saṅkhatadosadassanenāti saṅkhate tebhūmake saṅkhāragate aniccatādidosadassanena. Niccādibhāvena tabbiparīte. Tanninnatāyāti tadadhimuttatāya. Pakkhandatīti anupavisati anupavisantaṃ viya hoti. Saddhiṃ khandhābhisaṅkhārehi kilese pariccajatīti maggena kilesesu pariccattesu avipākadhammatāpādanena abhisaṅkhārā, tammūlakā ca khandhā anuppattirahabhāvena pariccattā nāma hontīti sabbepi te maggo pariccajatīti vuttaṃ. Ubhayanti vipassanāñāṇaṃ, maggañāṇañca. Maggañāṇampi hi gotrabhuñāṇassa anu pacchā nibbānadassanato ‘‘anupassanā’’ti vuccati.

Soḷasavatthuvasena cāti soḷasannaṃ vatthūnaṃ vasenāpi vuccamānasantabhāvādivasenāpīti samuccayattho ca-saddo. ‘‘Ānāpānassati bhāvitā’’ti padaṃ ānetvā sambandhitabbaṃ.

237.Assāti ānāpānassatisamādhissa. Kāmavitakkādivitakkupacchedasamatthatāyapi mahānisaṃsatā veditabbāti sambandho. Ayanti ānāpānassatisamādhi. Uccāvacesu ārammaṇesu pavattiyeva ito cito ca cittassa vidhāvanaṃ.

Vijjā nāma maggo. Vimutti phalaṃ. Mūlabhāvo vipassanāya pādakabhāvo. Cattāro satipaṭṭhāne paripūreti kāyānupassanādīnaṃ catunnaṃ anupassanānaṃ vasena tassā bhāvanāya pavattanato. Satta bojjhaṅge paripūrenti bojjhaṅgabhāvanāya vinā satipaṭṭhānabhāvanāpāripūriyā abhāvato. Vijjāvimuttiṃ paripūrenti bojjhaṅgabhāvanāya tāsaṃ sikhāppattibhāvato. Carimakānanti antimakānaṃ.



我来将这段巴利文直译成简体中文：
就"彼分"而言，首先无常随观以彼分断除的方式舍弃常想，在舍弃时，通过这种不运作方式，那些因"常"的执取而生起的烦恼、以此为根本的行、以这两者为根本而在未来会生起的果报蕴，通过使其不运作的方式全部舍弃，苦想等也是如此。所以说："观智以彼分方式连同诸蕴和行舍弃诸烦恼。"
"见有为过患"是指见到三界有为诸行中的无常等过患。"与常等相反"是指其对立面。"倾向于彼"是指倾心于彼。"投入"是指进入，好像是进入。"连同诸蕴和行舍弃诸烦恼"是说，当道舍弃诸烦恼时，通过使其成为无果报性而舍弃诸行，以此为根本的诸蕴因不再生起而被称为已舍弃，所以说道舍弃这一切。"两者"是指观智和道智。道智也被称为"随观"，因为它在种姓智之后观见涅槃。
"依十六事"中的"和"字具有总括之义，即依十六事以及所说的寂静性等。应当引入"修习入出息念"这一词来连接。
237. "此"指入出息念定。应知通过能够断除欲寻等寻思的能力而具大功德，这是其相连之义。"此"指入出息念定。在高低不同的所缘中流转，即是心的这里那里奔驰。
所谓明即是道。解脱即是果。根本性是作为观的基础。圆满四念处是因为依身随观等四种随观而修习。圆满七觉支是因为没有觉支的修习就无法圆满念处的修习。圆满明与解脱是因为通过觉支的修习使它们达到顶点。"最后"即最终的。

238.Nirodhavasenāti nirujjhanavasena. Bhavacarimakāti bhavavasena carimakā nihīnabhavapavattino. Tathā jhānacarimakā veditabbā. Cuticarimakāti cutiyā carimakā cutikkhaṇapavattino sabbapariyosānakā. Tasmāti tīsu bhavesu nihīne kāmabhave pavattanato. Teti assāsapassāsā. Puratoti heṭṭhā. Yasmā vibhaṅgaṭṭhakathāyaṃ (vibha. aṭṭha. 26 pakiṇṇakakathā) rūpadhammānaṃ soḷasacittakkhaṇāyukatā vibhāvitā, tasmā ‘‘soḷasamena cittena saddhiṃ uppajjitvā’’ti vuttaṃ. Cuticittassa puratoti vā cuticittaṃ avadhibhāvena gahetvā tato oraṃ soḷasamena cittena saddhiṃ uppajjitvāti evaṃ pana atthe gayhamāne sattarasacittakkhaṇāyukatāva assāsapassāsānaṃ vuttā hoti.

Ime kira imaṃ kammaṭṭhānaṃ anuyuttassa bhikkhuno pākaṭā hontīti ānetvā sambandho. Tattha kāraṇamāha ‘‘ānāpānārammaṇassa suṭṭhu pariggahitattā’’ti. Tamevatthaṃ vibhāvetuṃ ‘‘cuticittassā’’tiādi vuttaṃ.

Tattha āyuantaraṃ nāma jīvitantaraṃ jīvanakkhaṇāvadhi. Dhammatāya evāti sabhāveneva, rucivasenevāti attho.

Candālokaṃ oloketvāti juṇhapakkhe padosavelāyaṃ samantato āsiñcamānakhīradhāraṃ viya gaganatalaṃ, rajatapattasadisavālikāsanthatañca bhūmibhāgaṃ disvā ‘‘ramaṇīyo vatāyaṃ kālo, deso ca mama ajjhāsayasadiso, kīva ciraṃ nu kho ayaṃ dukkhabhāro vahitabbo’’ti attano āyusaṅkhāre upadhāretvā parikkhīṇeti adhippāyo. Lekhaṃ katvāti caṅkame tiriyaṃ lekhaṃ katvā.

Anuyuñjethāti anuyuñjeyya, bhāveyyāti attho.

Upasamānussatikathāvaṇṇanā

239.Evanti yathāvuttena virāgādiguṇānussaraṇappakārena. Sabbadukkhūpasamasaṅkhātassāti dukkhadukkhādibhedaṃ sabbampi dukkhaṃ upasammati etthāti sabbadukkhūpasamoti saṅkhātabbassa.

‘‘Paññattidhammā’’tiādīsu asabhāvopi ñāṇena dhārīyati avadhārīyatīti dhammoti vuccatīti tato nivattento ‘‘dhammāti sabhāvā’’ti āha . Bhavanaṃ paramatthato vijjamānatā bhāvo, saha bhāvenāti sabhāvā, sacchikaṭṭhaparamatthato labbhamānarūpāti attho. Te hi attano sabhāvassa dhāraṇato dhammāti, yathāvuttenaṭṭhena sabhāvāti ca vuccanti. Saṅgammāti paccayasamodhānalakkhaṇena saṅgamena sannipatitvā. Samāgammāti tasseva vevacanaṃ. Paccayehīti anurūpehi paccayehi. Katāti nibbattitā. Akatāti kehicipi paccayehi na katā. Asaṅkhatāti bahuvacanassa kāraṇaṃ heṭṭhā vuttameva. Aggamakkhāyatīti aggo akkhāyati, ma-kāro padasandhikaro. So asaṅkhatalakkhaṇo sabhāvadhammo virāgoti paccetabbo, virajjati ettha saṃkilesadhammoti. Nibbānaṃ ārammaṇaṃ katvā pavattamānena ariyamaggena pahīyamānā mānamadādayo taṃ patvā pahīyanti nāmāti āha ‘‘tamāgamma…pe… vinassantī’’ti. Tattha ‘‘seyyohamasmī’’tiādinā (dha. sa. 1121; saṃ. ni. 

我来将这段巴利文直译成简体中文：
238. "依灭"是依止息的方式。"有的最后"是依有而最后的，处于低劣有中运作的。"禅那的最后"也应如是理解。"死的最后"是依死而最后的，在死亡刹那运作的最终者。"所以"是因为在三有中运作于低劣的欲有。"它们"是指出入息。"前"是指下。因为在分别论注释中阐明色法具有十六心刹那的寿命，所以说"与第十六心同时生起"。或者"死心之前"是以死心为界限，从那里算起与第十六心同时生起，如果这样理解意义的话，就是说出入息具有十七心刹那的寿命。
据说这些对于专修此业处的比丘变得明显，这是引入的连接。其中说明原因："因为很好地把握了出入息所缘"。为了阐明这一意义，才说"死心"等。
其中"寿命间隔"即是生命间隔，以生存刹那为限。"依法性"即依自性，意思是依自愿。
"观看月光"意思是在月白分黄昏时看到如遍洒牛奶流般的天空和如银板般的沙地，思维："这时节和地点真是令人愉悦，符合我的意趣，这苦担要背负到何时呢？"检查自己的寿行已尽的意思。"作标记"是指在经行处做横线。
"应当专修"意思是应当修习。
寂静随念释义
239. "如是"即以所说的随念离欲等功德的方式。"所谓一切苦寂静"是指应称为一切苦寂静，因为在此寂静苦苦等种种苦。
在"施设法"等中，虽无自性但被智所持、所确定故称为法，为了避免这个意思而说"法即自性"。存在即胜义的存在性是有，与有俱故为自性，意思是从证得的胜义而获得的实相。它们因持自己的自性故称为法，以所说的意义称为自性。"和合"是以会遇因缘为相而聚集。"集合"是其同义词。"由诸缘"是由相应的诸缘。"所作"是被产生。"非所作"是不被任何因缘所作。"无为"用复数的原因前已说过。"称为最上"是说为最上，ma音是连接词。那个具无为相的自性法应被理解为离欲，在此离染污法。以涅槃为所缘而转起的圣道所断的慢、醉等，到达彼时称为断，所以说"依此...灭尽"。其中以"我胜"等...

4.108) maññanāvasena pavatto māno eva mānamado. Purisabhāvaṃ nissāya uppajjanakamado purisamado. Ādi-saddena jātimadādīnaṃ saṅgaho daṭṭhabbo. Nimmadāti vigatamadabhāvā. Imameva hi atthaṃ dassetuṃ ‘‘amadā’’ti vuttaṃ. Madā nimmadīyanti ettha amadabhāvaṃ vināsaṃ gacchantīti madanimmadano. Eseva nayo sesapadesupi. Kāmapipāsāti kāmānaṃ pātukamyatā, kāmataṇhā. Kāmaguṇā eva āliyanti ettha sattāti kāmaguṇālayā. Tebhūmakaṃ vaṭṭanti tīsu bhūmīsu kammakilesavipākavaṭṭaṃ. Esa asaṅkhatadhammo. Aparāparabhāvāyāti aparāparaṃ yoniādito yoniādibhāvāya. Ābandhanaṃ gaṇṭhikaraṇaṃ. Saṃsibbanaṃ tunnakāraṇaṃ. Nikkhamanaṃ, nissaraṇañcassa taṇhāya visaṃyogo evāti āha ‘‘visaṃyutto’’ti.

Ye guṇe nimittaṃ katvā madanimmadanādināmāni nibbāne niruḷhāni, te madanimmadanatādike yathāvutte nibbattitanibbānaguṇe eva gahetvā āha ‘‘madanimmadanatādīnaṃ guṇānaṃ vasenā’’ti, na pana madā nimmadīyanti etenāti evamādike. Te hi ariyamaggaguṇā . Bhagavatā upasamaguṇā vuttāti sambandho. Kattha pana vuttāti? Asaṅkhatasaṃyuttādīsu (saṃ. ni. 

我来将这段巴利文直译成简体中文：
由"我胜"等思维方式而生起的慢即是慢醉。依男性而生起的醉即是男性醉。"等"字应理解为包括出身醉等。"无醉"即离醉状态。为了显示这个意义才说"无醉"。醉在此变为无醉、消失，故称为醉的止息。其他词也是同样的道理。"欲渴"是对欲的渴望，欲爱。欲乐即是众生所依着，故称为欲乐依着。"三界轮回"是指三界中的业、烦恼、果报轮回。这是无为法。"再再有"是指一再地从胎等到胎等的状态。"束缚"是结缚。"缝合"是缝补。其出离、解脱即是与爱的离系，所以说"离系"。
以那些功德为因而在涅槃中确立醉的止息等名称，取这些已生起的醉的止息等涅槃功德，所以说"依醉的止息等功德"，而不是依"由此使醉止息"等意义。因为那些是圣道功德。与"世尊说寂静功德"相连。在哪里说的呢？在无为相应等中。;

4.366 ādayo). Tattha saccanti avitathaṃ. Nibbānaṃ hi kenaci pariyāyena asantabhāvābhāvato ekaṃseneva santattā aviparītaṭṭhena saccaṃ. Tenāha ‘‘ekaṃ hi saccaṃ, na dutiyamatthī’’ti (su. ni. 890). Pāranti saṃsārassa paratīrabhūtaṃ. Tenevāha ‘‘tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo’’ti (itivu. 69), ‘‘appakā te manussesu, ye janā pāragāmino’’ti (dha. pa. 85) ca. Sududdasanti paramagambhīratāya, atisukhumasantasabhāvatāya ca anupacitañāṇasambhārehi daṭṭhuṃ asakkuṇeyyatāya suṭṭhu duddasaṃ. Natthi ettha jarā, etasmiṃ vā adhigate puggalassa jarābhāvoti ajaraṃ. Tato eva jarādīhi apalokiyatāya thiraṭṭhena dhuvaṃ. Taṇhādipapañcābhāvato nippapañcaṃ. Natthi ettha matanti amataṃ. Asivabhāvakarānaṃ saṃkilesadhammānaṃ abhāvena sivaṃ. Catūhi yogehi anupaddutattā khemaṃ. Visaṅkhārabhāvena acchariyatāya, abhūtapubbatāya ca abbhutaṃ. Sabbāsaṃ ītīnaṃ anatthānaṃ abhāvena anītikaṃ. Niddukkhatāya abyābajjhaṃ. Sabbasaṃkilesamalato accantasuddhiyā visesato suddhīti visuddhi. Catūhipi oghehi anajjhottharaṇīyatāya dīpaṃ. Sakalavaṭṭadukkhato paripālanaṭṭhena tāṇaṃ.

‘‘Saccañca vo, bhikkhave, desessāmī’’tiādikā pāḷi saṃkhittāti veditabbā. Ādi-saddena anantaanāsavanipuṇaajajjaraapalokitaanidassanapaṇītaacchariyaanītikadhammamuttileṇaparāyaṇagambhīrādivacanehi ca bodhitā idha avuttā guṇā saṅgayhanti, tattha natthi etassa uppādanto vā vayanto vāti ananto, asaṅkhatadhammo. Āsavānaṃ anārammaṇatāya anāsavo. Nipuṇañāṇagocaratāya nipuṇo. Saṅkhatadhammo viya jarāya ajajjaritatāya ajajjaro. Byādhiādīhi apalokiyatāya apalokitaṃ. Acakkhuviññāṇaviññeyyatāya anidassano. Atittikaraṭṭhena paṇīto. Apacuratāya acchariyo. Ītīhi anabhibhavanīyasabhāvattā, anītikabhāvahetuto ca anītikadhammo. Vaṭṭadukkhamuttinimittatāya mutti. Saṃsāraṃ bhayato passantehi nilīyanīyato leṇaṃ. Tesaṃyeva parā gatīti parāyaṇo. Pakatiñāṇena aladdhapatiṭṭhatāya agādhaṭṭhena gambhīro. Katapuññehipi dukkhena kicchena anubujjhitabbato duranubodho. Sacchikiriyaṃ muñcitvā na takkañāṇena avacaritabboti atakkāvacaro. Buddhādīhi paṇḍiteheva veditabbato adhigantabbato paṇḍitavedanīyoti evamattho veditabbo.

Ariyasāvakassevaijjhati sacchikiriyābhisamayavasena nibbānaguṇānaṃ pākaṭabhāvato. Aṭṭhāne cāyaṃ eva-saddo vutto, ijjhati evāti yojanā. Sukhasiddhivasena vā evaṃ vuttaṃ ‘‘ariyasāvakassevā’’ti. Tenevāha ‘‘evaṃ santepī’’tiādi. Upasamagarukenāti nibbānaninnena. Manasi kātabbā yathāvuttā upasamaguṇā. Sukhaṃ supatītiādīsu vattabbaṃ mettākathāyaṃ āvi bhavissati. Paṇītādhimuttiko hoti nibbānādhimuttattā.

Anussatikammaṭṭhānaniddesavaṇṇanā niṭṭhitā.

Iti aṭṭhamaparicchedavaṇṇanā.

9. Brahmavihāraniddesavaṇṇanā

Mettābhāvanākathāvaṇṇanā



我来将这段巴利文直译成简体中文：
4.366. 其中，"谛"即不虚妄。涅槃因为以任何方式都不会无实在性，所以必定是实在的，以不颠倒义为谛。所以说："唯有一谛，无有第二"。"彼岸"即是轮回的对岸。因此说："婆罗门已度已到彼岸立于陆地"，以及"到达彼岸的人类极少"。"极难见"因为极其甚深，且因为极其微细寂静的自性，对于未积集智慧资粮者不能见到，故称极难见。此中无老，或得此者无老，故为无老。正因如此，因不被老等所坏，以坚固义为恒常。因无爱等戏论故无戏论。此中无死故为不死。因无造作不祥的染污法故为吉祥。因不为四轭所扰故为安稳。因为无为性而稀有，且前所未有故为希有。因无一切灾难不利故为无灾。因无苦故为无恼。因远离一切染污垢秽而极为清净故为特净。因不为四暴流所淹故为洲。因护持离一切轮回苦故为庇护。
"诸比丘，我将为你们说谛"等经文应知是略说。"等"字包括此处未说的无边、无漏、微妙、不老朽、不坏、不可见、殊胜、稀有、无灾、解脱、洞窟、归依、甚深等词所表示的功德。其中，无有生边或灭边故为无边，即无为法。不为漏所缘故为无漏。为微细智所行故为微妙。不像有为法被老所损故为不老朽。不被病等所坏故为不坏。不为眼识所识故为不可见。因不生厌足故为殊胜。因稀少故为稀有。因不被灾难所胜的自性，及因无灾之因故为无灾法。因为轮回苦解脱的因故为解脱。因为怖畏轮回者所依故为洞窟。因为他们的最上归趣故为归依。因为常智无所立足故深不可测为甚深。即使有福德者也难以觉悟故难知。除了证悟外不可以推理智了知故非思议所行。因为只能由佛等智者所知所证故为智者所知，应如是理解其义。
唯对圣弟子成就，因为依证悟现观而涅槃功德显现。此处的"唯"字用在不恰当处，应理解为"必定成就"。或者为了表示容易成就而说"唯对圣弟子"。所以说"虽然如此"等。"重视寂静"即倾向涅槃。应忆念所说的寂静功德。关于"安眠"等，将在慈心论中明显。因倾向涅槃故成为倾向殊胜。
随念业处释义完。
如是第八品释义。
梵住释义
慈心修习释义

240.Mettaṃ brahmavihāraṃ. Bhāvetukāmenāti uppādetukāmena paccavekkhitabboti sambandho. Sukhanisinnenāti visamaṃ anisīditvā pallaṅkābhujanena sukhanisinnena.

Kasmāti paccavekkhaṇāya kāraṇapucchā, aññaṃ adhigantukāmena aññattha ādīnavānisaṃsapaccavekkhaṇā kimatthiyāti adhippāyo. Mettā nāma atthato adoso. Tathā hi adosaniddese ‘‘metti mettāyanā mettāyitatta’’nti (dha. sa. 1062) niddiṭṭhaṃ. Khantīti ca idha adhivāsanakkhanti adhippetā. Sā pana atthato adosappadhānā cattāro arūpakkhandhāti mettāya sijjhamānāya titikkhākhanti siddhā eva hotīti āha ‘‘khanti adhigantabbā’’ti. Tena khantiyaṃ ānisaṃsapaccavekkhaṇā satthikāvāti dasseti. Abhibhūto pariyuṭṭhānena. Pariyādinnacitto kusaluppattiyā okāsālābhena. Ādīnavo daṭṭhabbo pāṇaghātādivasena diṭṭhadhammikasamparāyikādianatthamūlabhāvato.

Khantī paramaṃ tapoti parāpakārasahanādikā titikkhalakkhaṇā khanti uttamaṃ tapo akattabbākaraṇakattabbakaraṇalakkhaṇāya sammāpaṭipattiyā mūlabhāvato. Khantibalaṃ balānīkanti paramaṃ maṅgalabhūtā khanti eva balaṃ etassāti khantibalaṃ. Vuttañhi ‘‘khantibalā samaṇabrāhmaṇā’’ti. Dosādipaṭipakkhavidhamanasamatthatāya anīkabhūtena teneva ca khantibalena balānīkaṃ. Khantyā bhiyyo na vijjatīti attano paresañca anatthapaṭibāhano, atthāvaho ca khantito uttari apassayo natthi.

Vivecanatthāyāti vikkhambhanatthāya. Khantiyā saṃyojanatthāya attānanti adhippāyo. Bhāvanaṃ dūsentīti dosā, puggalāyeva dosā puggaladosā. Yesu bhāvanā na sampajjati, aññadatthu vipajjateva, te eva vuttā. Paṭhamanti vakkhamānena koṭṭhāsato koṭṭhāsantarupasaṃharaṇanayena vinā sabbapaṭhamaṃ.

Piyāyitabbo piyo, tappaṭipakkho appiyo. So saṅkhepato duvidho atthassa akārako, anatthassa kārakoti. Tattha yo attano, piyassa ca anatthassa kārako, so veripuggalo daṭṭhabbo. Yo pana attano, piyassa ca atthassa akārako, appiyassa ca atthassa kārako, ‘‘atthaṃ me nācarī’’tiādinā (dha. sa. 1237), ‘‘appiyassa me amanāpassa atthaṃ acarī’’tiādinā ca āghātavatthubhūto, so appiyo, ananukūlavuttiko aniṭṭhoti attho. Liṅgavisabhāgeti itthiliṅgādinā liṅgena visadise. Odhisoti bhāgaso. ‘‘Tissa dattā’’tiādinā odhisakanti attho.

Idāni yathāvuttesu chasu puggalesu abhāvetabbatāya kāraṇaṃ dassento ‘‘appiyaṃ hī’’tiādimāha. Tattha appiyaṃ hi piyaṭṭhāne ṭhapento kilamatīti dosena bhāvanāya saparissayatamāha. Appiyatā hi piyabhāvassa ujupaṭipakkhā, na ca tassa piyaṭṭhāne ṭhapanena vinā bhāvanā sijjhati. Atippiyasahāyakaṃ majjhattaṭṭhāne ṭhapento kilamatīti rāgena bhāvanāya saparissayatamāha atippiyasahāyassa gehassitapemaṭṭhānabhāvato. Tenāha ‘‘appamattakepī’’tiādi. Majjhattaṃ iṭṭhāniṭṭhatāhi majjhasabhāvaṃ neva piyaṃ nāppiyanti attho. Garuṭṭhāne piyaṭṭhāne ca ṭhapento kilamati majjhatte sambhāvanīyapiyāyitabbatānaṃ abhāvā. Na hi ajjhupekkhitabbe bhāvanīyatā, manāpatā vā paccupaṭṭhāti, piyagarubhāvasampanne ca paṭhamaṃ mettā bhāvetabbā. Kodho uppajjati koṭṭhāsantarabhāvānupanayanato.


我来将这段巴利文直译成简体中文：
240. "慈"是梵住。"欲修习"即欲生起者应当观察，这是相连之义。"安坐"即不坐不正，而是以结跏趺坐而安坐。
"为何"是问观察的原因，意思是欲证得一法而观察他法的过患与功德有何用。所谓慈从本质上是无嗔。因此在无嗔的解释中说："慈爱、慈爱性、慈爱状态"。此处所说的"忍"是指安忍。那从本质上以无嗔为主的四无色蕴，当慈成就时，耐忍的忍也必定成就，所以说"应当证得忍"。由此显示观察忍的功德是有意义的。被现行所征服。心被占据是因为没有善生起的机会。应当见到过患，因为杀生等是现世、来世等诸不利的根本。
"忍辱为最上苦行"，具有忍受他人加害等特相的忍辱是最上的苦行，因为它是具有不作不应作、作应作特相的正行的根本。"忍力为军队"，最上吉祥的忍即是其力量，故称忍力。因为说："沙门婆罗门以忍为力"。因为能够摧毁嗔等对立面，成为军队的就是那个忍力，所以是力的军队。"无胜于忍"，能遮止自他的不利，带来利益的，无有胜过忍的依靠。
"为了分别"是为了镇伏。意思是为了以忍结合自己。"污染修习"即过失，人的过失即是人的过患。修习不成就，反而失败的就是所说的。"首先"是指不用后说的部分与其他部分相摄的方法而完全最初。
应当爱的是可爱的，与此相反的是不可爱的。它简要说有两种：不作利益者，作不利者。其中，对自己和所爱者作不利的，应视为怨敌。而对自己和所爱者不作利益，对不爱者作利益，以"未行我利"等，"对我不喜不爱者行利"等而成为嫌恨事的，是不可爱的，即是不随顺行为、不可意的意思。"性别不同"是指以女性等性别不同。"有限"是部分。以"提思、达塔"等为有限的意思。
现在为显示在所说的六种人中不应修习的原因而说"实不可爱"等。其中"将不可爱置于可爱处而疲劳"说明以嗔而修习有危险。因为不可爱是可爱的直接对立，若不将其置于可爱处则修习不成就。"将极可爱朋友置于舍处而疲劳"说明以贪而修习有危险，因为极可爱朋友是处于居家爱着之处。所以说"即使极小"等。"舍"即由可意不可意而处中性，既非可爱也非不可爱的意思。将尊重处和可爱处置于舍处而疲劳，因为在应舍之处没有应尊重和应爱的性质。因为在应舍之处不现起应修习性和可意性，而对具足可爱和尊重的应当首先修慈。因不能引导到其他部分而生起嗔恨。


Tamevāti visabhāgaliṅgameva. Liṅgasabhāgeti avisesetvā ‘‘piyapuggale’’ti āha. Bhittiyuddhamakāsīti sīlaṃ adhiṭṭhāya pihitadvāre gabbhe sayanapīṭhe nisīditvā mettaṃ bhāvento mettāmukhena uppannarāgena andhīkato bhariyāya santikaṃ gantukāmo dvāraṃ asallakkhetvā bhittiṃ bhinditvāpi nikkhamitukāmatāya bhittiṃ pahari. Tenāha ‘‘mettāyanāmukhena rāgo vañcetī’’ti (netti. aṭṭha. 21), ‘‘andhatamaṃ tadā hoti, yaṃ rāgo sahate nara’’nti ca.

Ādānanikkhepaparicchinne addhāpaccuppannabhūte dharamānatāya paccakkhato viya upalabbhamāne khandhappabandhe idha sattādiggahaṇaṃ, na tiyaddhagateti āha ‘‘kālakate panā’’tiādi. Kasmā pana kālakate mettābhāvanā na ijjhatīti? Mettābyāpārassa ayogyaṭṭhānabhāvato. Na hi matapuggalo hitūpasaṃhārāraho. Yattha sati sambhave payogato hitūpasaṃhāro labbheyya, tattheva mānaso hitūpasaṃhāro yujjeyya. Dukkhāpanayanamodappavattīsupi eseva nayoti karuṇābhāvanādīnampi kālakate anijjhanaṃ vuttanti daṭṭhabbaṃ. Aññattha paguṇamettājhāno ācariyassa kālakatabhāvaṃ ajānanto taṃ mettāya pharitukāmo ‘‘ācariyaṃ ārabbha mettaṃ ārabhatī’’ti vutto. Tenāha ‘‘paguṇāva me mettājhānasamāpattī’’ti. Nimittanti ārammaṇaṃ. Gavesāhīti ‘‘yaṃ puggalaṃ uddissamettaṃ ārabhasi, so jīvati na jīvatī’’ti jānāhīti attho. Mettāyantoti mettaṃ karonto, mettaṃ bhāventoti attho.



我来将这段巴利文直译成简体中文：
"那个"即性别不同者。"性别相同"不作区分地说"可爱的人"。"与墙壁搏斗"是指受持戒律，在关闭门的室内坐在床座上修习慈心时，被以慈心为门而生起的贪欲弄瞎，想要去妻子那里，看不见门，想要打破墙壁出去而击打墙壁。所以说："以慈爱为门而贪欲欺骗"，以及"当贪欲征服人时，那时就是黑暗"。
此处所取的有情等，是指在取舍所限定的现在时分中，因为正在持续而如现见般可得的蕴相续，不是指三时所摄，所以说"对已死者"等。为何对已死者修慈不成就？因为慈的作用没有合适的处所。因为死者不适合引导利益。只有在有可能由行动带来利益的地方，心的利益引导才合适。在拔苦和喜悦的运作上也是这个道理，应当知道这也说明悲心等修习对已死者不成就。在别处，精通慈禅者不知老师已死，想以慈心遍满他，所以说"缘老师开始修慈"。因此说："我的慈禅定已熟练。""相"即所缘。"寻找"的意思是"你所缘以修慈的那个人是活着还是不活着，你要知道"。"修慈"即是作慈，意思是修习慈。

241. Attani bhāvanā nāma sakkhibhāvatthāti nānāvidhasukhānubandhaanavajjasukhaabyāsekasukhādi yaṃ attani upalabbhati, taṃ nidassento tassa vattamānatāya āha ‘‘ahaṃ sukhito homī’’ti. Sarīrasukhaṃ nāma anekantikaṃ, īdisassa puggalassa anokāsaṃ cittadukkhanti tadabhāvaṃ sandhāyāha ‘‘niddukkhoti vā’’ti. Homīti sambandho. Tathā averotiādīsu, visesato ca dukkhābhāve sukhasaññā. Sā panāyaṃ niddukkhatā verīnaṃ puggalānaṃ verasaññitānaṃ pāpadhammānaṃ abhāvato, visesato byāpādavirahato īghasaññitāya ītiyā abhāvato, anavajjakāyikasukhasamaṅgitāya ca hotīti dassento āha ‘‘avero abyāpajjo anīgho sukhī’’ti. Attānaṃ pariharāmīti evaṃbhūto hutvā mama attabhāvaṃ pavattemi, yāpemīti attho.

Evaṃ sante yaṃ vibhaṅge vuttaṃ, taṃ virujjhatīti sambandho. Evaṃ santeti evaṃ sati, yadi attanipi mettā bhāvetabbāti attho. ‘‘Yaṃ vibhaṅge vutta’’nti vatvā vibhaṅgadesanāya samānagatikaṃ suttapadaṃ āharanto ‘‘kathañca bhikkhū’’tiādimāha. Tassattho parato āgamissati.

Tanti vibhaṅgādīsu vacanaṃ. Appanāvasenāti appanāvahabhāvanāvasena. Idanti ‘‘ahaṃ sukhito homī’’tiādivacanaṃ. Sakkhibhāvavasenāti ahaṃ viya sabbe sattā attano sukhakāmā, tasmā tesu mayā attani viya sukhūpasaṃhāro kātabboti evaṃ tattha attānaṃ sakkhibhāve ṭhapanavasena. Tenāha ‘‘sacepi hī’’tiādi. Kasmā pana attani bhāvanā appanāvahā na hotīti? Attasinehavasena saparissayabhāvato. Koṭṭhāsantare pana bhāvitabhāvanassa tatthāpi sīmasambhedo hotiyeva.

Sabbā disāti anavasesā dasapi disā. Anuparigamma cetasāti cittena pariyesanavasena anugantvā. Nevajjhagā piyataramattanā kvacīti sabbussāhena pariyesanto atisayena attato piyataraṃ aññaṃ sattaṃ katthaci disāya neva adhigaccheyya na passeyya. Evaṃ piyo puthu attā paresanti evaṃ kassaci attato piyatarassa anupalabbhanavasena puthu visuṃ visuṃ tesaṃ tesaṃ sattānaṃ attā piyo. Tasmā tena kāraṇena, attakāmo attano hitasukhaṃ icchanto, paraṃ sattaṃ antamaso kunthakipillikampi, na hiṃse na haneyya, na viheṭheyyāti attho.

Ayaṃ nayoti sabbehi sattehi, attano ca piyatarabhāvaṃ nidassetvā tesu karuṇāyanaṃ vadatā bhagavatā sukhesitāya ‘‘attānaṃ sakkhibhāve ṭhapetvā sattesu mettā bhāvetabbā’’ti mettābhāvanāya nayadassanaṃ katamevāti attho.



我来将这段巴利文直译成简体中文：
241. "对自己的修习即是证人性"，为显示在自己身上所获得的种种乐相续、无过之乐、无杂之乐等，因为它正在进行，所以说"愿我快乐"。所谓身乐是不确定的，这样的人没有心苦的机会，指这个意思而说"或无苦"。与"愿我"相连。在"无恨"等也是如此，特别是在无苦中有乐想。这个无苦性是因为没有称为仇恨的恶人、恶法，特别是离开嗔恚，没有称为伤害的灾难，具足无过的身乐，为显示这点而说"无恨、无恼、无害、快乐"。"我护持自己"意思是成为这样的状态而使我的自体运转、维持。
如此的话，与分别论所说相违，这是相连之义。"如此的话"即如此时，意思是如果对自己也应修慈。说"分别论所说"后，引用与分别论教说相同的经文而说"诸比丘，如何"等。其意义后面会说到。
"那个"即分别论等中的文句。"依安止"即依导向安止的修习。"这个"即"愿我快乐"等文句。"依证人性"即如我一样一切众生爱乐自己，所以我应当像对自己一样对他们引导快乐，如是将自己置于证人位置。所以说"即使"等。为何对自己的修习不能导向安止？因为依自爱而有危险。但在其他部分修习的，在那里也有突破界限。
"一切方向"即无余的十方。"遍历以心"即以心寻求而随行。"nowhere found one dearer than oneself"即尽一切努力寻求也在任何方向都找不到、看不到比自己更可爱的其他众生。"如是各自爱己胜于他"即如是因为找不到任何比自己更可爱的，所以各个众生分别地爱着自己。因此，因为这个原因，爱自己、希求自己的利益和快乐者，不应该伤害、杀害、恼害其他众生，乃至蚁虫。
"这个方法"意思是世尊显示一切众生与自己的可爱性，说对他们要悲悯，以求乐的方式"将自己置于证人位置而对众生修习慈心"，已经显示了慈心修习的方法。

242.Sukhapavattanatthanti sukhena akicchena mettāya pavattanatthaṃ. Yvāssāti yo puggalo assa yogino. Piyoti iṭṭho. Manāpoti manavaḍḍhanako. Garūti guṇavisesavasena garukātabbo. Bhāvanīyoti sambhāvetabbo. Ācariyamattoti sīlādinā ācariyappamāṇo. Piyavacanādīnīti ādi-saddena atthacariyādike saṅgaṇhāti. Sīlasutādīnīti ādi-saddena saddhādike, dhutadhammajāgariyānuyogādike ca saṅgaṇhāti.

Kāmanti yuttappattakāritāsukhasiddhidīpanoyaṃ nipāto. Tenetaṃ dīpeti – tādisaṃ puggalaṃ uddissa bhāvanaṃ ārabhanto yogī yuttappattakārī, sukhena cassa tattha bhāvanā ijjhati, tena pana yoginā tāvatā santoso na kātabboti. Tenāha ‘‘appanā sampajjatī’’tiādi. Sīmāsambhedanti mariyādāpanayanaṃ, attā piyo majjhatto verīti vibhāgākaraṇanti attho. Tadanantaranti tato piyamanāpagarubhāvanīyato, tattha vā mettādhigamato anantaraṃ. Atippiyasahāyake mettā bhāvetabbāti sambandho, garuṭṭhānīye paṭiladdhaṃ mettāmanasikāraṃ atippiyasahāyake upasaṃharitabbanti attho. Sukhūpasaṃhārakatassa taṃ hoti pageva paṭipakkhadhammānaṃ vikkhambhitattā. Atippiyasahāyakato anantaraṃ majjhatte mettā bhāvetabbā majjhattaṃ piyagaruṭṭhāne ṭhapetuṃ sukarabhāvato. ‘‘Atippiyasahāyakato’’ti ca idaṃ purimāvatthaṃ gahetvā vuttaṃ. Paguṇamanasikārādhigamato paṭṭhāya hissa sopi piyaṭṭhāne eva tiṭṭhati. Majjhattato verīpuggaleti majjhattapuggale mettāyantena tattha paguṇamanasikārādhigamena piyabhāvaṃ upasaṃharitvā tadanantaraṃ verīpuggalaṃ bhāvanāya majjhatte ṭhapetvā tato majjhattato piyabhāvūpasaṃhārena verīpuggale mettā bhāvetabbā. ‘‘Verīpuggale’’ti ca idaṃ purimāvatthaṃ gahetvā vuttaṃ. Ekekasmiṃ koṭṭhāse muduṃ kammaniyaṃ cittaṃ katvāti piyagaruṭṭhānīyo, atippiyo, majjhatto, verīti catūsu puggalakoṭṭhāsesu paṭhamaṃ tāva piyagaruṭṭhānīye mettābhāvanaṃ adhigantvā vasībhāvappattiyā tathāpavattaṃ cittaṃ koṭṭhāsantarūpasaṃhāratthaṃ muduṃ kammaniyaṃ katvā tadanantaraṃ atippiyasahāye atippiyabhāvaṃ vikkhambhetvā piyabhāvamatte cittaṃ ṭhapentena bhāvanā upasaṃharitabbā, tampi vasībhāvāpādanena muduṃ kammaniyaṃ katvā tadanantaraṃ majjhatte udāsinabhāvaṃ vikkhambhetvā piyabhāvaṃ upaṭṭhapetvā bhāvanā upasaṃharitabbā, puna tampi vasībhāvāpādanena muduṃ kammaniyaṃ katvā tadanantaraṃ verimhi verīsaññaṃ vikkhambhetvā majjhattabhāvūpaṭṭhapanamukhena piyabhāvaṃ uppādentena bhāvanā upasaṃharitabbā. Tena vuttaṃ ‘‘tadanantare tadanantare upasaṃharitabba’’nti, jhānacittaṃ upanetabbaṃ uppādetabbanti attho.

Verīpuggalo vā natthi kammabalena vā etarahi payogasampattiyā vā sabbaso anatthakarassa abhāvato. Mahāpurisajātikattāti mahāpurisasabhāvattā cirakālaparicayasamiddhakhantimettānuddayādiguṇasampannatāya uḷārajjhāsayattāti attho. Tādiso hi sabbasaho parāparādhaṃ tiṇāyapi na maññati. Tena vuttaṃ ‘‘anatthaṃ karontepi pare verīsaññāva nuppajjatī’’ti. Tenāti tena yoginā. Atthi verīpuggaloti sambandho.



我来将这段巴利文直译成简体中文：
242. "为了顺利运转"即为了慈心容易、无艰难地运转。"其人"即是那个修习者的人。"可爱"即可意。"可意"即增长意乐。"尊重"即因功德殊胜而应被尊重。"可敬"即应被尊敬。"如师"即以戒等如同老师的程度。"可爱言等"中"等"字包括利益行等。"戒闻等"中"等"字包括信等、头陀法觉寤修习等。
"然"是表示适当作为和容易成就的语词。由此显示：缘这样的人开始修习的修行者是适当作为者，他在那里的修习容易成就，但那个修行者不应以此为满足。所以说"安止成就"等。"突破界限"即去除界限，意思是不作自己、可爱、中立、怨敌的区分。"其后"即在那可爱可意尊重可敬之后，或在那里证得慈心之后。与"对极可爱朋友应修慈"相连，意思是应将对尊重处所获得的慈心作意引导到极可爱朋友。对引导快乐者这是容易的，因为已经镇伏了对立法。在极可爱朋友之后应对中立者修慈，因为容易将中立者置于可爱尊重处。说"从极可爱朋友"是取前面的状态而说。从获得熟练作意开始，对他来说那也是住在可爱处。"从中立到怨敌人"即对中立人修慈者，以在那里获得熟练作意而引导可爱性，其后将怨敌人置于中立处修习，然后从中立通过引导可爱性对怨敌人应修慈。说"对怨敌人"是取前面的状态而说。"在每一部分使心柔软适业"即对可爱尊重处、极可爱、中立、怨敌四种人部分，首先在可爱尊重处证得慈心修习而达到自在后，使如是运转的心为了引导到其他部分而柔软适业，其后对极可爱朋友镇伏极可爱性而使心安住于仅可爱性而应引导修习，使那也以达到自在而柔软适业，其后对中立者镇伏舍性而建立可爱性而应引导修习，再使那也以达到自在而柔软适业，其后对怨敌镇伏怨敌想，以建立中立性为门而生起可爱性而应引导修习。所以说"应在其后其后引导"，意思是应引导、应生起禅心。
或者没有怨敌人，因为依业力或现在的行为成就而完全没有作不利者。"具大人性质"意思是具有大人自性，因为长期习惯而成就的忍、慈、悲等功德圆满而有殊胜意乐。这样的人能忍一切，连草也不以他人的过失为意。所以说"即使他人作不利，也不生起怨敌想"。"他"即那个修行者。与"有怨敌人"相连。

243.Purimapuggalesūti piyādīsu jhānassa ārammaṇabhūtesu purimesu puggalesu. Mettaṃ samāpajjitvāti paṭighaṃ vikkhambhetvā uppāditaṃ mettājhānaṃ samāpajjitvā. Mettāyantena paṭighaṃ paṭivinodetabbanti ettha keci pana ‘‘upacārajjhānaṃ sampādetvā’’ti atthaṃ vadanti, tesaṃ upacārajjhānato vuṭṭhānampi icchitabbaṃ siyā ‘‘vuṭṭhahitvā’’ti vuttattā. Pubbe tasmiṃ puggale asatiyā amanasikārena paṭighaṃ anuppādentassa sādhāraṇato taṃ vikkhambhetvā jhānassa uppādanaṃ, samāpajjanañca vuttaṃ. Idāni pana taṃ anussarantassapi manasi karontassapi yathā paṭighaṃ na uppajjati, taṃ vidhiṃ dassetuṃ idaṃ vuttaṃ ‘‘taṃ puggalaṃ mettāyantena paṭighaṃ vinodetabba’’nti. Mettāyanameva hi idha paṭighavinodanaṃ adhippetaṃ. Na nibbātīti na vūpasammati.

Anusāratoti anugamanato, paccavekkhaṇatoti attho. Ghaṭitabbanti vāyamitabbaṃ.

Tañca kho ghaṭanaṃ vāyamanaṃ. Iminā idāni vakkhamānena ākārena.

Ubhato dvīsu ṭhānesu daṇḍo etassāti ubhatodaṇḍakaṃ, tena. Ocarakā lāmakācārā pāpapurisā. Tatrāpīti tesupi aṅgamaṅgāni okkantesupi. Tenāti manopadosena. Na sāsanakaro. Sabbapāpassa akaraṇaṃ hi sāsanaṃ. Tassevāti tatopi. Nissakke hi idaṃ sāmivacanaṃ, samuccaye ca eva-saddo, paṭhamaṃ kuddhapurisatopīti attho. Tenāti kujjhanena. Pāpiyoti pāpataro. Sārambhādikassa kilesānubandhassa vatthubhāvato kodhassa sāvajjataṃ ñatvāpi kujjhanato sace kodhe anavajjasaññī kuddhassa puggalassa na paṭikujjheyyāti keci. Ubhinnanti dvinnaṃ puggalānaṃ. Tenāha ‘‘attano ca parassa cā’’ti. Atha vā ubhinnanti ubhayesaṃ lokānaṃ, idhalokaparalokānanti attho.

Sapattakantāti paṭisattūhi icchitā. Sapattakaraṇāti tehi kātabbā. Kodhananti kujjhanasīlaṃ. Kodhanāyanti kodhano ayaṃ, ayanti ca nipātamattaṃ. Kodhaparetoti kodhena anugato, parābhibhūto vā. Dubbaṇṇova hotīti pakatiyā vaṇṇavāpi alaṅkatapaṭiyattopi mukhavikārādivasena virūpo eva hoti etarahi, āyatiṃ cāti. Kodhābhibhavassa ekantikamidaṃ phalanti dīpetuṃ ‘‘dubbaṇṇo vā’’ti avadhāraṇaṃ katvā puna ‘‘kodhābhibhūto’’ti vuttaṃ. Na pacuratthoti na pahūtadhano. Na bhogavāti upabhogaparibhogavatthurahito. Na yasavāti na kittimā.

Chavālātanti chavadahanālātaṃ, citakāyaṃ santajjanummukkantipi vadanti. Ubhatopadittanti ubhosu koṭīsu daḍḍhaṃ. Majjhe gūthagatanti vemajjhaṭṭhāne sunakhassa vā siṅgālassa vā uhadena gūthena makkhitaṃ. Kaṭṭhatthanti dārukiccaṃ. Neva pharati na sādheti. Tathūpamāhanti tathūpamaṃ tādisaṃ ahaṃ. Imanti ‘‘so ca hoti abhijjhālū’’tiādinā (itivu. 92) heṭṭhā vuttaṃ sandhāya satthā vadati, tasmā kāmesu tibbasārāgatādinā sīlarahitanti adhippāyo. Idha pana byāpannacittaṃ paduṭṭhamanasaṅkappatāvasena yojetabbaṃ.

So dāni tvantiādi yathāvuttehi suttapadehi attano ovadanākāradassanaṃ.



我来将这段巴利文直译成简体中文：
243. "在前面的人"即在作为禅那所缘的可爱等前面的人。"入慈定"即镇伏嫌恨而生起的慈禅入定。关于"修慈者应除去嫌恨"，有些人说意思是"成就近行定"，他们也应该要求从近行定出定，因为说了"出定"。前面对那个人由于不念不作意而不生起嫌恨者，从一般而言，说镇伏它而生起禅那和入定。现在为了显示即使忆念他、作意他也不生起嫌恨的方法，所以说"修慈者应除去对那个人的嫌恨"。因为这里所说的除去嫌恨就是修慈。"不灭"即不止息。
"随顺"即随行，意思是省察。"应努力"即应精进。
那个努力精进。以这个现在将要说的方式。
"两端有杖"即两处有杖的，以那个。"恶行者"是劣行的恶人。"即使那里"即即使他们打击肢体。"那个"即意的污染。不是教法的实行者。因为不作一切恶是教法。"那个"即从那里。这是从格的属格，"eva"字表示合集，意思是从首先愤怒的人。"那个"即愤怒。"更恶"即更加恶劣。有些人说：即使知道忿怒是可责的，因为是忿恨等烦恼相续的所缘，如果对忿怒有无过想，也不应对忿怒的人报以忿怒。"两者"即两个人。所以说"自己和他人"。或者"两者"即两种世间，意思是现世和来世。
"敌人所欲"即敌对者所欲。"敌人所作"即他们所应作。"忿怒"即容易忿怒的习性。"忿怒"即此人忿怒，"ayaṃ"是语词助词。"被忿怒缠"即被忿怒随逐或征服。"成为丑陋"即即使本来有美貌也装扮庄严，也因面部变形等而现在及未来都成为丑陋。为了显示这是忿怒征服的必然果报，所以用限定词说"成为丑陋"，又说"被忿怒征服"。"非多财"即非富有。"无受用"即缺乏受用享受的物品。"无名声"即无美誉。
"火把"即烧尸体的火把，也说是火葬堆中取出的火把。"两端燃烧"即两端被烧。"中间涂粪"即中间处被狗或狐狸的尿或粪染污。"木材用途"即木材的作用。既不传播也不成就。"如是喻我"即我如是相似。"这个"是指导师依前面说的"他成为贪求者"等而说，所以意思是以对欲的强烈贪著等而无戒。这里则应当依嗔恚心、恶意图而配合。
"现在你"等是以所说的经文显示教诫自己的方式。

244.Yo yo dhammoti kāyasamācārādīsu yo yo sucaritadhammo. Vūpasantoti saṃyato. Parisuddhoti kilesamalavigamena visuddho. Kilesadāhābhāvena vā upasanto, anavajjabhāvena parisuddho, kāyasamācārasseva upasamo cirakālaṃ saṃyatakāyakammatāya veditabbo. Evaṃ sesesupi.

Teti vacīmanosamācāre.

Soti upasantavacīsamācāro puggalo. Paṭisanthārakusaloti yathā parehi chiddaṃ na hoti, evaṃ paṭisantharaṇe kusalo. Sakhiloti adhivāsanakhantisaṅkhātena sakhilabhāvena samannāgato. Sukhasambhāsoti piyakatho. Sammodakoti sammodanīyakathāya sammodanasīlo. Uttānamukhoti vikuṇitamukho ahutvā pītisomanassavasena vikasitamukho. Pubbabhāsīti yena kenaci samāgato paṭisanthāravasena paṭhamaṃyeva ābhāsanasīlo. Madhurena sarena dhammaṃ osāreti sarabhaññavasena. Sarabhāṇaṃ pana karonto parimaṇḍalehi paripuṇṇehi padehi ca byañjanehi ca abyākulehi dhammakathaṃ katheti.

Sabbajanassa pākaṭo sakkaccakiriyāyāti adhippāyo. Tenāha ‘‘yo hī’’tiādi. Okappetvāti saddahitvā. Okappanalakkhaṇā hi saddhā. Ohitasototi avahitasoto, sussusantoti attho. Aṭṭhiṃkatvā atthaṃ katvā, atthiko vā hutvā.

‘‘Ekopi na vūpasanto hotī’’ti pāṭho, evarūpo puggalo nirayato nirayaṃ upapajjanto bahukālaṃ tattheva saṃsaratīti dassetuṃ ‘‘aṭṭhamahānirayasoḷasaussadanirayaparipūrako bhavissatī’’ti vuttaṃ. Tattha sañjīvādayo aṭṭha mahānirayā. Avīcimahānirayassa dvāre dvāre cattāro cattāro katvā kukkuḷādayo soḷasa ussadanirayā. Kāruññaṃ upaṭṭhapetabbaṃ mahādukkhabhāgibhāvato. Yasmiṃ puggale avihesābhūtā dukkhāpanayanakāmatā upatiṭṭhati, tattha paṭigho anokāsovāti āha ‘‘kāruññampi paṭicca āghāto vūpasammatī’’ti.

Imassa ca atthassāti ‘‘yo yo dhammo’’tiādinā vuttassa atthassa.



我来将这段巴利文直译成简体中文：
244. "任何法"即在身行等中任何善行法。"寂静"即克制。"清净"即离烦恼垢而清净。或以无烦恼热而寂静，以无过而清净，身行的寂静应当由长期克制身业而知。在其余的也是如此。
"那些"即语行和意行。
"他"即寂静语行的人。"善于招呼"即善于以不被他人见过失的方式招待。"和颜"即具足称为安忍的和颜性质。"言语悦人"即说可爱语。"欢喜"即以可喜语而习惯欢喜。"开朗面容"即不皱眉而以喜悦心而容光焕发。"先说话"即与任何人相遇时以招待而习惯最先说话。以悦耳声音宣说法，以诵诗方式。作诵诗时则以圆满完整的句和文字无混乱地说法。
意思是对一切人显明，以恭敬作为。所以说"因为他"等。"信任"即信仰。因为信以信任为相。"侧耳"即倾耳，意思是愿闻。"认真"即作为要事，或成为有兴趣。
"一个也不寂静"是经文，为了显示这样的人从地狱到地狱投生，在那里轮回很长时间，所以说"将充满八大地狱十六小地狱"。其中等活等是八大地狱。在无间大地狱的每一门有四个，共有灰烬等十六小地狱。应当生起悲愍，因为他将经受大苦。对于生起无害的拔苦欲的人，嫌恨就没有机会，所以说"依悲愍而嫌恨止息"。
"这个义"即以"任何法"等所说的义。

245. Yaṃ verī dukkhāpetuṃ sakkoti, so tassa vasena ‘‘attano visaye’’ti vutto bhikkhuno kāyo. Kinti kiṃ kāraṇaṃ. Tassāti verino. Avisayeti dukkhaṃ uppādetuṃ asakkuṇeyyatāya agocare. Sacitteti attano citte. Mahānatthakaranti idhalokatthaparalokatthaparamatthānaṃ virādhanavasena mahato vipulassa, nānāvidhassa ca diṭṭhadhammikādibhedassa anatthassa kāraṇaṃ. Mūlanikantananti sīlassa mūlāni nāma hirottappakhantimettānuddayā, tesaṃ chindanaṃ. Kodho hi uppajjamānova pāṇātipātādivasena hirottappādīni ucchindati. Jaḷoti andhabālo.

Anariyaṃkammanti verinā katamahāparādhamāha. Yo sayanti yo tvaṃ sayampi. Dosetukāmoti kodhaṃ uppādetukāmo. Yadi kari yadi akāsi. Dosuppādenāti dosassa uppādanena. Dukkhaṃ tassa ca nāmāti dukkhañca nāma tassa aparādhakassa. Nāmāti asambhāvane nipāto, tena tassa kāraṇaṃ anekantikanti dasseti. Tenāha ‘‘kāhasi vā na vā’’ti, karissasi na vā karissasīti attho. Ahitaṃ magganti attano ahitāvahaṃ duggatimaggaṃ.

Aṭṭhāneti doso tava appiyassa kārāpako, sattu pana tassa vasavattitāya dāsasadisoti aṭṭhānaṃ paccāpakiriyāya. Tasmā tameva dosaṃ chindassu ucchinda. Khaṇikattāti udayavayaparicchinno attano pavattikālasaṅkhāto khaṇo etesaṃ atthīti khaṇikā, tabbhāvato khaṇapabhaṅgubhāvatoti attho. Kassa dānīdha kujjhasīti aparādhakassa santāne yehi khandhehi te aparādho kato, te taṃkhaṇaṃyeva sabbaso niruddhā. Idāni pana aññe tiṭṭhantīti kassa tvaṃ idha kujjhasi. Na hi yuttaṃ anaparādhesu kujjhananti adhippāyo. Taṃ vinā kassa so kareti yo puggalo yassa dukkhaṃ karoti, taṃ dukkhakiriyāya visayabhūtaṃ puggalaṃ vinā kassa nāma so dukkhakārako dukkhaṃ kare kareyya. Sayampi dukkhahetu tvamitīti evaṃ sayampi tvaṃ etassa dukkhassa hetu, evaṃ samāne tassa tuyhañca tassa dukkhassa hetubhāve kiṃ kāraṇā tassa kujjhasi na tuyhanti attho.

246. Paralokepi anugāmibhāvato kammaṃyeva sakaṃ santakaṃ etesanti kammassakā, tesaṃ bhāvo kammassakatā. Paccavekkhaṇā nāma nisedhanatthā, nisedhanañca bhāvino kammassāti āha ‘‘yaṃ kammaṃ karissasī’’ti. Paṭighavasena pana pavattakammaṃ pākaṭabhāvato āsannaṃ, paccakkhañcāti āha ‘‘idañcā’’ti. Ca-saddo byatireke, so tassa kammassa phalanissandena ‘‘neva sammāsambodhi’’ntiādinā byatirekato vuccamānamevatthaṃ joteti. Neva samatthanti sambandho. Niraye niyuttaṃ, jātanti vā nerayikaṃ. Attānaṃyeva okirati dosarajenāti adhippāyo.



我来将这段巴利文直译成简体中文：
245. 怨敌能使痛苦的，那个因他而说是"在自己领域"的比丘身体。"为何"即什么原因。"他的"即怨敌的。"非领域"即因不能生起苦而非行处。"自心"即自己的心。"作大损害"即由违背现世利益、来世利益、最上利益而作广大、众多的现世等各种损害的原因。"断根"即戒的根本是惭愧、忍、慈、悲，切断它们。因为忿怒生起时就以杀生等方式切断惭愧等。"愚痴"即无明愚者。
"非圣行"说的是怨敌所作的大过失。"你自己"即你自己。"欲嗔"即欲生起忿怒。"若作"即若已作。"以生嗔"即以生起嗔恚。"苦即他的"即苦即是那个过失者的。"即"是表示不确定的语词，由此显示那个原因是不确定的。所以说"将作或不作"，意思是将作或不将作。"不利道"即导向自己不利的恶趣之道。
"非处"即嗔是使你不喜的作者，敌人则因受其支配而如奴仆，所以报复是非处。因此你应当切断、断除那个嗔。"刹那性"即有生灭所限的自己运转时间称为刹那的，因为是那个所以是刹那坏灭的意思。"现在你对谁嗔"即过失者相续中以那些蕴作了过失，它们在那刹那就完全灭尽。现在是其他的住立，所以你对谁嗔恚？意思是对无过失者嗔恚是不合理的。"离他对谁作"即某人对某人作苦，离开那个作苦的所缘人，那个作苦者对谁作苦呢？"你自己也是苦因"即如此你自己也是这个苦的因，如此你和他都是那个苦的因的情况下，为什么原因你对他嗔而不对你呢？
246. 因为业在来世也随行，所以业是他们自己的，那些人是业的所有者，那个状态是业的所有性。所谓省察是为了遮止，遮止是对将有的业，所以说"你将作的业"。但以嫌恨而转起的业因为显著而近，也是现见的，所以说"这个"。"ca"字表示差别，它以那个业的果报流注而以"非正等觉"等说明差别义。与"非能"相连。"地狱"即属于地狱，或生于地狱。意思是以嗔垢污染自己。

247.Satthupubbacariyaguṇā paccavekkhitabbā, satthu gāravenāpi paṭighaṃ vūpasameyyāti.

Bodhisattopi samāno nanu te satthā cittaṃ nappadūsesi, pageva abhisambuddhoti adhippāyo. Deviyā paduṭṭhenāti deviyā saddhiṃ padubbhinā micchācāravasena aparaddhena. Yattha susāne chavasarīraṃ chaḍḍīyati, taṃ āmakasusānaṃ. Nikhaññamānoti nikhaṇiyamāno. Purisakāraṃ katvāti āvāṭato nikkhamanatthāya bāhubalena purisakāraṃ katvā. Yakkhānubhāvenāti aḍḍavinicchayena ārādhitacittassa yakkhassa ānubhāvena. Sirigabbhanti vāsāgāre.

Āsīsethevāti yathādhippete atthe ñāyato anavajjato āsaṃ kareyya. Na nibbindeyyāti ‘‘evaṃ kicchāpannassa me kuto sotthibhāvo’’ti na nibbindeyya. Vuttañhi ‘‘āpadāsu kho, mahārāja, thāmo veditabbo’’ti (udā. 53). Yathā icchinti yena pakārena kassaci pīḷaṃ akatvā rajje patiṭṭhitaṃ attānaṃ icchiṃ, tathā ahaṃ ahunti passāmi. Voti hi nipātamattaṃ.

Kāsiraññāti kalābunā kāsirājena. Sakaṇṭakāhīti ayakaṇṭakehi sakaṇṭakāhi.

Mahallakoti vuddho vayoanuppatto. Rujjhantīti nirujjhanti.

Cittapariggaṇhanakāloti visevanaṃ kātuṃ adatvā cittassa sammadeva damanakālo.

Puthusallenāti vipulena sallena. Nāgoti hatthināgo. Vadhīti vijjhi, māresīti vā attho. Imaṃ ṭhānaṃ āgantvā mayi evaṃ karaṇaṃ nāma na tava vasena hoti, tasmā kassa vā rañño, rājamattassa vā ayaṃ payogo uyyojanāti attho.

Chabbaṇṇarasmīti nīlapītalohitādivasena chabbaṇṇamayūkhā. Chabbaṇṇakiraṇavantadantatāya hi te hatthī ‘‘chaddantā’’ti vuccanti, na chaddantavantatāya.

Chātoti jighacchito. Khādeyyāti khādeyyaṃ, ayameva vā pāṭho. Āhitoti suhito. Sambalanti maggāhāraṃ. Taṃ pana yasmā upacārena pathassa hitanti vuccati, tasmā ‘‘pātheyya’’ntipi vuttaṃ. ‘‘Mittadubbhī vatāyaṃ andhabālo’’ti kāruññena assupuṇṇehi nettehi taṃ purisaṃ udikkhamāno.

Mā ayyosi me bhadanteti ettha māti nipātamattaṃ, māti vā paṭikkhepo, tena upari tena kātabbaṃ vippakāraṃ paṭisedheti. Ayyo meti ayyirako tvaṃ mama atithibhāvato. Bhadanteti piyasamudācāro. Tvaṃ nāmetādisaṃ karīti tvampi evarūpaṃ akāsi nāma.

Tiracchānabhūtopi pana mahākapi hutvā khemantabhūmiṃ sampāpesīti yojanā.

Peḷāya pakkhipantepīti khuddakāya peḷāya pādehi koṭetvā pakkhipantepi. Maddantepīti dubbalabhāvakaraṇatthaṃ nānappakārehi maddantepi. Alampāneti evaṃnāmake ahituṇḍike.

Pītaṃ vāti ettha vā-saddo avuttatthavikappe, tena odātamañjiṭṭhādiṃ avuttaṃ saṅgaṇhāti. Cittānuvattantoti cittaṃ anuvattanto. Homi cintitasannibho evamayaṃ bahulābhaṃ labhatūti. Ānubhāvena pana thalaṃ kareyya udakaṃ…pe… chārikaṃ kare. Evaṃ pana yadi cittavasī hessaṃ…pe… uttamattho na sijjhatīti tadā attanā tattha diṭṭhaṃ ādīnavaṃ dasseti bhagavā. Tattha uttamatthoti buddhabhāvamāha. Bhojaputtehīti luddaputtehi.

Aḷārāti yena sayaṃ tadā luddahatthato mocito, taṃ satthavāhaṃ nāmena ālapati. Atikassāti nāsāya āvutarajjuṃ ākaḍḍhitvā. Samparigayhāti kāḷavettalatādīhi sabbaso pariggahetvā, acchariyāni dussahānaṃ sahanavasenāti adhippāyo.

Ativiya ayuttaṃ appatirūpaṃ paṭighacittuppādanena kenaci appaṭisamakhantiguṇassa satthusāsanāvokkamanappasaṅgato.



我来将这段巴利文直译成简体中文：
247. 应省察佛陀和前师的功德，也应以对佛陀的恭敬而平息嫌恨。
意思是即使是菩萨时你的导师也未污染心，何况是完全觉悟之后。"王后污染"即与王后一起以邪淫方式违犯。丢弃尸体的墓地称为生墓地。"被埋"即正在被埋。"作人功"即为了从坑中出来而以臂力作人的努力。"夜叉威力"即以裁判而使心满意的夜叉的威力。"吉祥室"即住处。
"应希望"即对如所期望的事从正理无过处应生希望。"不应厌离"即不应想"如此遭难的我哪里有安乐"而厌离。因为说:"大王啊,在灾难中应知力量"。"如所欲"即以不伤害任何人而住立于王位,我见到自己如我所欲那样。"vo"只是语词。
"迦尸王"即迦拉布迦尸王。"有刺"即有铁刺。
"年长"即老年到达。"灭"即止息。
"摄心时"即不让放逸而好好调伏心的时候。
"大箭"即广大的箭。"龙"即象王。"杀"即刺杀,或意思是使死。来到这个地方对我如此作,不是依你的意愿,所以这是什么王或王臣的行动催促的意思。
"六色光"即依蓝黄赤等六色光芒。因为具有六色光芒的牙,所以那些象被称为"六牙",而不是因为有六牙。
"饥饿"即饥渴。"食"即我应食,或就是这个读法。"满足"即饱足。"路粮"即路上的食物。因为那个以转义说是道路的利益,所以也说"旅费"。"这个愚者背叛朋友"以悲心以充满泪水的眼睛看着那个人。
"不要尊者是我的"这里"不要"只是语词,或"不要"是禁止,由此制止上面他要作的伤害。"你是我的尊者"因为你是我的客人。"尊者"是亲爱的称呼。"你竟然这样做"即你也作了这样的事。
"即使是畜生也成为大猴而使到达安全地"是连接。
"放入盒中"即放入小盒中用脚踢。"践踏"即为了使软弱而以种种方式践踏。"阿兰帕那"即这名字的耍蛇人。
"或黄"这里"或"字表示未说之义的选择,由此包括未说的白、茜等。"随顺心"即随顺心。"我成为如所想那样使他获得多利"。以威力则使陆地成为水...成为灰。"如果我将成为心自在...最上义不成就",那时世尊显示自己在那里所见的过患。其中"最上义"说的是佛果。"博阇之子"即猎人之子。
"阿拉罗"以名字呼叫当时自己从猎人手中解救的商队领袖。"拉"即拉鼻子系的绳。"遍抱"即以黑藤等完全抱持,意思是依忍受难忍的奇迹。
因为任何人以生起嫌恨心而违背导师教法,所以极不适当、不相称,导致违背无与伦比的忍辱功德。

248. ‘‘Anamataggoyaṃ, bhikkhave, saṃsāro’’tiādinā (saṃ. ni. 2.124; 3.99, 100; 3.5.520; kathā. 75) āgatāni suttapadāni anamataggasaddo, tadattho vā etesanti anamataggiyāni.

Ajehi gamanamaggo ajapatho. Saṅkū laggāpetvā te ālambitvā gamanamaggo saṅkupatho. Saṅkūti aṅkusākārena katadīghadaṇḍo vuccati. Ādi-saddena papātamaggaduggamaggādike saṅgaṇhāti. Ubhatobyūḷheti sampahāratthaṃ dvīhipi pakkhehi gāḷhasannāhe. Aññāni ca dukkarāni karitvā dhanāsāya pabbatavidugganadīviduggādipakkhandanavasenāti adhippāyo. Maṃ posesi, upakāraṃ akāsi, tatra nappatirūpaṃ manaṃ padūsetunti evaṃ cittaṃ uppādetabbanti sambandho. Evaṃ cittuppādanañca etarahi dissamānena puttādīnaṃ posanādinā atītassa anumānato gahaṇavasena veditabbaṃ.

249.Mettāyāti mettāsaṅkhātāya, mettāsahitāya vā. Cetovimuttiyāti cittasamādhāne. Āsevitāyāti ādarena sevitāya. Bhāvitāyāti vaḍḍhitāya. Bahulīkatāyāti punappunaṃ katāya. Yānīkatāyāti yuttayānaṃ viya katāya. Vatthukatāyāti adhiṭṭhānavatthuṃ viya katāya. Anuṭṭhitāyāti adhiṭṭhitāya. Paricitāyāti pariciṇṇāya ciṇṇavasībhāvāya. Susamāraddhāyāti suṭṭhu sampāditāya. Pāṭikaṅkhāti icchitabbā avassaṃbhāvino. Sesaṃ parato āgamissati.

250.Dhātuvinibbhogoti sasambhārasaṅkhepādinā dhātūnaṃ vinibbhujanaṃ. Aparādho nāma aparajjhantassa puggalassa rūpadhammamukhena gayhatīti katvā āha ‘‘kiṃ kesānaṃ kujjhasī’’tiādi, kesādivinimuttassa aparajjhanakassa puggalassa abhāvato. Idāni nibbattitaparamatthadhammavaseneva vinibbhogavidhiṃ dassetuṃ ‘‘atha vā panā’’tiādi vuttaṃ. Pañcakkhandhe upādāya, dvādasāyatanāni upādāyāti paccekaṃ upādāya-saddo yojetabbo. Kodhassa patiṭṭhānaṭṭhānaṃ na hotīti yathā āragge sāsapassa, ākāse ca cittakammassa patiṭṭhānaṭṭhānaṃ natthi, evamassa ‘‘verī’’ti parikappite puggale kodhassa patiṭṭhānaṭṭhānaṃ na hoti, kesādīnaṃ akujjhitabbato, tabbinimuttassa ca puggalassa abhāvato.

251.Saṃvibhāgoti āmisasaṃvibhāgo. Parassāti paccatthikassa. Bhinnājīvoti aparisuddhājīvo. Tassevaṃ karototi evaṃ saṃvibhāgaṃ karontassa tassa dāyakassa. Itarassāti paṭiggāhakassa. ‘‘Mama mātarāupāsikāyadinno’’ti idaṃ ‘‘dhammiyalābho’’ti etassa kāraṇavacanaṃ. Tena pana tassa āgamanasuddhiṃ dasseti.

Sabbatthasādhakanti ‘‘attattho parattho diṭṭhadhammiko attho samparāyiko attho’’ti (mahāni. 69; cūḷani. mogharājamāṇavapucchāniddesa 85; paṭi. ma. 3.5) evamādīnaṃ sabbesaṃ atthānaṃ, hitānaṃ, payojanānañca nipphādakaṃ. Unnamanti dāyakā. Namanti paṭiggāhakā.



我来将这段巴利文直译成简体中文：
248. "诸比丘,这轮回无始无终"等出现的经文,有无始无终之词,或它们有那个意思,所以称为无始无终。
山羊走的道路是山羊道。钉木桩依靠它们走的道路是木桩道。"木桩"说的是作成钩形的长杖。"等"字包括悬崖道、险道等。"两军排列"即为了战斗两边都紧密装备。意思是作了其他困难事后,为了财富而冲入山涧河涧等。应当生起这样的心:"他养育我,作了帮助,在那里污染心是不适当的"。这样生起心应当由现在所见的养育儿子等而推知过去。
249. "以慈"即称为慈的,或具有慈的。"心解脱"即心定。"习行"即恭敬修习。"修习"即增长。"多作"即反复作。"作为乘"即如同调御的车。"作为地"即如同确立的基础。"确立"即决意。"熟习"即修习圆满而得自在。"善修"即善好成就。"可期待"即应期待必然发生。其余后面会说到。
250. "界分别"即以摄集等分别诸界。因为过失必须依犯过的人的色法而取,所以说"对头发嗔什么"等,因为离开头发等没有犯过的人。现在为了显示仅依所生的胜义法的分别方法而说"或者"等。"取五蕴,取十二处"应分别加上"取"字。"忿怒无立足处"即如同芥子在针尖上,如同绘画在虚空中无立足处,如是在所想象为"怨敌"的人上忿怒无立足处,因为头发等不应嗔,也因为离开它们没有人。
251. "分享"即物品分享。"他"即敌对者。"破坏生命"即不清净活命。"他如是作"即如是分享的那个施者。"另一个"即受者。"我母优婆夷所施"这是"法得"的原因说明。由此显示那个来源的清净。
"成就一切义"即成就"自利、他利、现世利、来世利"等一切利益、福利、目的。"仰"即施者。"低"即受者。

252.Evanti yathāvuttehi kakacūpamovādānussaraṇādīhi attano ovadanākārehi. Vūpasantapaṭighassāti paṭisaṅkhānabalena vinoditāghātassa. Tasmimpīti verīpuggalepi. Verī-gahaṇeneva cettha appiyapuggalassāpi gahaṇaṃ daṭṭhabbaṃ verimhi mettāya siddhāya tasmimpi mettāsiddhito, piyato pana atippiyasahāyakassa visuṃ gahaṇaṃ āsannapaccatthikassa dubbinimocayabhāvadassanatthaṃ. Mettāvasenāti mettāyanavasena. Samacittatanti hitūpasaṃhārena samānacittataṃ. Sīmāsambhedo sā eva samacittatā. Imasmiṃ puggaleti mettākammaṭṭhānikapuggale. Nisinneti bhāvenabhāvalakkhaṇe bhummaṃ.

Hitamajjhatteti piye, majjhatte ca. Catubbidheti catubbidhe jane, yattha katthacīti adhippāyo. Nānattanti piyamajjhattādinānākaraṇaṃ. Hitacittova pāṇinanti kevalaṃ sattesu hitacitto evāti pavuccati, na pana ‘‘mettāya nikāmalābhī’’ti vā ‘‘kusalī’’ti vā pavuccati. Kasmā? Yasmā attādīsu passati nānattanti. Kasmā panāyaṃ hitacitto kusalīti na vuccatīti? Sātisayassa kusalassa vasena kusalibhāvassa adhippetattā. Imassa ca puggalassa mettābhāvanā na visesavatī. Atha vā na nikāmalābhī mettāya yato attādīsu passati nānattaṃ. Kusalīti pavuccati, yasmā hitacittova pāṇinanti evamettha attho daṭṭhabbo. Gāmasīmādayo viya gāmantarādīhi sattasaṅkhāte mettāvisaye bhāvanāya pubbe aññamaññaṃ asaṃkiṇṇamariyādārūpena ṭhitattā attādayo idha sīmā nāmāti āha ‘‘catasso sīmāyo’’ti. Sambhinnā hontīti ettha vuttaṃ sambhedaṃ dassetuṃ ‘‘samaṃ pharati mettāyā’’tiādi vuttaṃ. Mahāvisesoti mahanto bhāvanāya viseso atisayo. Purimena purimato attādinānattadassinā. Na nāyatīti na ñāyati.

253.Nimittanti yathā kasiṇakammaṭṭhānādīsu taṃtaṃkasiṇamaṇḍalādipariggahamukhena bhāvanāvasena laddhaṃ uggahanimittaṃ nissāya jhānassa gocarabhāvena paṭibhāganimittaṃ upatiṭṭhati, na evamidha upaṭṭhitaṃ nimittaṃ nāma atthi. Yo panāyaṃ yathāvutto sīmāsambhedo laddho, sveva nimittaṃ viyāti nimittaṃ. Tasmiṃ hi laddhe bhāvanāya sātisayattā nīvaraṇāni vikkhambhitāneva honti, kilesā sannisinnāva, upacārasamādhinā cittaṃ samāhitameva. Tenāha ‘‘nimittañca upacārañca laddhaṃ hotī’’ti. Tameva nimittanti sīmāsambhedavasena pavattasamathanimittaṃ. Appakasireneva akiccheneva, pageva paripanthassa visodhitattā.

Ettāvatāti ettakena bhāvanānuyogena. Anena yoginā. Pañcaṅgavippahīnantiādīnaṃ padānaṃ attho heṭṭhā vutto eva.

‘‘Paṭhamajjhānādīnaṃ aññataravasenā’’ti idaṃ vakkhamānāya vikubbanāya tesaṃ sādhāraṇatāya vuttaṃ. Appanāppattacittasseva na upacāramattalābhino. Paguṇabalavabhāvāpādanena vepullādivisesappattassa odhiso, anodhiso ca disāpharaṇādivasena jhānassa pavijambhanā vikubbanā vividhā kiriyāti katvā.



我来将这段巴利文直译成简体中文：
252. "如是"即以前述锯喻教诫忆念等教诫自己的方式。"嫌恨平息"即以省察力除去嫌恨。"对他"即对怨敌人。这里以"怨敌"也应见到包含不可爱的人,因为对怨敌修成慈心,对他也成就慈心,但从可爱分别取极可爱朋友是为了显示近敌难以解脱。"以慈"即以修慈。"平等心"即以引导利益而心平等。界限突破即是那个平等心。"此人"即慈业处的人。"坐"是状态的属格。
"利益中立"即可爱和中立。"四种"即四种人,意思是无论哪里。"差别"即可爱中立等的区分。"对生命唯利益心"即对有情仅是利益心而说,不说"随意获得慈"或"善巧"。为什么?因为他在自己等见到差别。为什么这个利益心者不说是善巧?因为意指殊胜善的善巧性。这个人的慈心修习不殊胜。或者不是随意获得慈,因此在自己等见到差别。说善巧,因为对生命唯利益心,应当如此见此义。如同村界等由村间等,因为在称为有情的慈处,修习前以互不混杂界限的形式住立,所以自己等这里称为界,因此说"四界"。"成为混合"这里为了显示所说的混合而说"以慈平等遍满"等。"大殊胜"即修习的大殊胜超越。与前面见自己等差别者。"不知"即不了知。
253. "相"即如在遍处业处等中依取得那个那个遍盘等而由修习所得的取相为基础,作为禅那所缘而现起似相,这里不是这样有称为现起的相。但这个如所说获得的界限突破,那个如同相而称为相。因为获得那个时修习殊胜,所以盖障被镇伏,烦恼止息,心以近行定而得定。所以说"获得相和近行"。"那个相"即依界限突破而转起的止相。"不难"即无艰难,因为已清净障碍。
"如是"即以这样的修习努力。"这个修行者"。"五分离"等句义前面已说。
"依初禅等任何一个"这是因为将要说的神变与它们共通而说。只是达到安止,不是仅得近行。因为完成强力而到达广大等殊胜,依限定和不限定以方位遍满等方式禅那的显现称为神变,因为是种种作为。

254.Mettāsahagatenāti uppādato yāva bhaṅgā mettāya saha pavattena saṃsaṭṭhena sampayuttenāti attho. Yasmā pana taṃ vuttanayena mettāya sahagataṃ, tāya ekuppādādividhinā sammadeva āgataṃ hoti, tasmā vuttaṃ ‘‘mettāya samannāgatenā’’ti. Ceto-saddo ‘‘adhicetaso’’tiādīsu (pāci. 153; udā. 37) samādhipariyāyopi hotīti tato visesetuṃ ‘‘cetasāti cittenā’’ti vuttaṃ. Etanti etaṃ padaṃ. Disodhipariggaho sattodhipariggahamukheneva hotīti dassento āha ‘‘ekissā disāya paṭhamapariggahitaṃ sattaṃ upādāyā’’ti. Disāsu hi ṭhitasattā disāgahaṇena gahitā. Tenāha ‘‘ekadisāpariyāpannasattapharaṇavasena vutta’’nti. Pharaṇañca sārammaṇassa dhammassa attano ārammaṇassa phassanā paccakkhato dassanaṃ gahaṇaṃ ārammaṇakaraṇamevāti āha ‘‘pharitvāti phusitvā ārammaṇaṃ katvā’’ti. Brahmavihārādhiṭṭhitanti mettājhānupatthambhitaṃ. Tathāti niyamanaṃ. Taṃ aniyamāpekkhasambandhībhāvato upamākāraniyamanaṃ. Dutiyanti upameyyadassanaṃ, upameyyañca nāma upamaṃ, tena sambandhañca vinā natthīti tadubhayampi dassetuṃ ‘‘yathā puratthimādīsū’’tiādi vuttaṃ. Tattha tathā dutiyanti ettha pharitvā viharatīti ānetvā sambandhitabbaṃ. Evaṃ tatiyaṃ catutthanti etthāpi. Tadanantaranti ca pharaṇāpekkhaṃ anantaraggahaṇaṃ, na pharitabbadisāpekkhaṃ disānaṃ aniddiṭṭharūpattā. Pharaṇānukkamena hi tāsaṃ dutiyāditā, na sarūpato. Tenevāha ‘‘yaṃ kiñci ekaṃ disa’’nti. Itīti evaṃ yathāvuttaṃ catasso, evaṃ uddhaṃ disaṃ pharitvā viharatīti attho. Tenāha ‘‘eteneva nayenā’’ti. Idampi iti-saddasseva atthadassanaṃ. Pāḷiyaṃ (ma. ni. 3.309; 

我来将这段巴利文直译成简体中文：
254. "伴随慈"即从生起直到坏灭与慈一起转起、混合、相应的意思。因为它如所说方式与慈相随,以一生起等方式善好而来,所以说"具足慈"。"心"字在"增上心"等处也是定的同义词,为了区别那个而说"心即是心"。"这个"即这个词。显示方向的摄取是以有情摄取为前导,所以说"依一方位最初摄取的有情"。因为在方位中住立的有情以方位摄取而摄取。所以说"依属于一方位的有情遍满方式而说"。遍满就是有所缘法对自己所缘的触、现见、摄取、作为所缘而已,所以说"遍满即触及作为所缘"。"梵住立"即以慈禅支持。"如是"是限定。那个因期待不限定而有关连,所以是譬喻作为的限定。"第二"是能譬喻的显示,所谓能譬喻即譬喻,没有离开与它的关连,所以为了显示那两者而说"如东方等"。其中"如是第二"这里应带来"遍满而住"连接。如是在"第三第四"也是。"其次"是期待遍满的相续取,不是期待所遍满的方位,因为方位是未指出形相。因为依遍满次第它们是第二等,不是依自性。所以说"任何一方"。"如是"即如是如所说四个,如是遍满上方而住的意思。所以说"以此方法"。这也是显示"如是"字的义。在经中。;

3.230; vibha. 642) adho tiriyanti ettha pi-saddo luttaniddiṭṭhoti dassetuṃ ‘‘adhodisampi tiriyaṃ disampī’’ti vuttaṃ. Eteneva ‘‘dutiya’’ntiādīsupi pi-saddassa luttaniddiṭṭhatā dīpitāti veditabbaṃ. Evamevāti idampi iti-saddasseva atthadassanaṃ. Ettha ca ‘‘adho’’ti iminā yathā nirayesu, nāgabhavanādīsu, yattha tattha vā attano heṭṭhimadisāya sattā gayhanti, evaṃ ‘‘uddha’’nti iminā devaloke, yattha tattha vā attano uparimadisāyaṃ sattā gahitāti veditabbaṃ.

Majjhattādīti ādi-saddena itthipurisaariyānariyadevamanussādike pabhede saṅgaṇhāti. Īsakampi bahi avikkhipamānoti appakampi kammaṭṭhānato bahi vikkhepaṃ anāpajjanto hitūpasaṃhārato aññathā thokampi avattamāno. Sabbattatāyāti vā sabbena attabhāvena yathā sabbabhāvena attani attano attabhāve hitesitā, evaṃ sabbadhi sabbasattesu mettāya pharitvā viharatīti attho. Mettāya vuccamānattā sattavisayo sabba-saddo, so ca dīghaṃ katvā vutto, tasmā sabbasattakāyasaṅkhātā pajā etassa atthīti sabbāvantoti padatthato dassento ‘‘sabbāvantanti sabbasattavanta’’nti āha. Ettha ca sabbadhīti disodhinā, desodhinā ca anodhisopharaṇaṃ vuttaṃ, sabbattatāya sabbāvantanti sattodhinā. Tathā hi vuttaṃ ‘‘anodhiso dassanattha’’nti . Ekamevatthaṃ pakārato pariyāyenti ñāpentīti pariyāyā, vevacanāni. Vipulādisaddā cettha tādisāti adhippāyo. Tenāha ‘‘vipulenāti evamādipariyāyadassanato’’ti. Pariyāyadassane ca pubbe gahitapadānipi puna gayhanti, yathā ‘‘saddhā saddahanā’’ti (dha. sa. 12) ettha vuttampi saddhāpadaṃ puna indriyādipariyāyadassane ‘‘saddhā saddhindriya’’nti (dha. sa. 12) vuttaṃ. Tathāsaddo vā itisaddo vā na vuttoti ‘‘mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī’’ti etassa anuvattako tathā-saddo ca iti-saddo ca tesaṃ pharaṇānantarādiṭṭhānaṃ aṭṭhānanti katvā te na vuttāti puna ‘‘mettāsahagatena cetasāti vutta’’nti attho. Vuttassevatthassa puna vacanaṃ nigamananti āha ‘‘nigamanavasena vā etaṃ vutta’’nti. Nanu ca samāpanavasena vuttassevatthassa puna vacanaṃ nigamananti? Nāyaṃ doso odhisoanodhisopharaṇānaṃ samāpane eva vuttattā. Vipulenāti mahantena, mahattañcassa asubhakammaṭṭhānādīsu viya ārammaṇassa ekadesameva aggahetvā anavasesaggahaṇavasenāti āha ‘‘pharaṇavasena vipulatā daṭṭhabbā’’ti.


我来将这段巴利文直译成简体中文：
在经中"下方、横方"这里为了显示"pi"字是省略而说"也下方也横方"。应知以此也表示在"第二"等中"pi"字的省略。"如是"这也是显示"如是"字的义。这里应知以"下"这个取如地狱、龙宫等,或任何在自己下方的有情,如是以"上"这个取天界,或任何在自己上方的有情。
"中立等"以"等"字包括女人、男人、圣者、非圣者、天、人等差别。"稍许也不向外散乱"即不生起少许离开业处向外的散乱,从引导利益不作其他少许转起。"一切我性"即以一切自体,如以一切自体对自己的自体有利益欲求,如是以慈遍满一切处一切有情而住的意思。因为说慈所以"一切"字是有情境,它作长音说,所以从词义显示"一切具"即"具一切有情"。这里以"一切处"说以方位、处所无限遍满,"一切我性""一切具"说以有情。如是说"为了显示无限"。同一义以种类转变即是转变,是同义词。意思是"广大"等字是如此。所以说"广大即是显示如是等转变"。在显示转变也再取前面所取的词,如"信"等处即便已说信字,再在显示根等转变说"信是信根"。不说"如是"字或"如是"字,即"以伴随慈心遍满一方而住"的随行的"如是"字和"如是"字,因为它们在遍满相续等处是非处,所以不说它们,而再说"以伴随慈心"的意思。或说这是以结语方式重说已说之义。难道不是以圆满方式重说已说之义是结语吗?这不是过失,因为仅在圆满说限定无限遍满。"广大"即大,它的大是如不净业处等不仅取所缘一部分而是取无余,所以说"应见依遍满方式的广大性"。


Kilesavikkhambhanasamatthatādīhi mahattaṃ gataṃ, mahantehi vā uḷāracchandacittavīriyapaññehi gataṃ paṭipannanti mahaggataṃ. Tayidaṃ yasmā ekantato rūpāvacaraṃ, tasmā vuttaṃ ‘‘bhūmivasena mahaggata’’nti. Niruḷho hi rūpārūpāvacaresu mahaggatavohāro. Paguṇavasenāti pakārato guṇitaṃ bahulīkataṃ paguṇaṃ, tassa vasena, subhāvitabhāvenāti attho. Taṃ hi pamāṇaṃ gahetuṃ asakkuṇeyyatāya appamāṇaṃ nāma hoti. Appamāṇasattārammaṇavasenāti aparimāṇasattārammaṇakaraṇavasena. Sayampi verarahitattā, taṃsamaṅgino verābhāvahetuttā ca averaṃ. Tayidaṃ dvayaṃ yato labhati, taṃ dassetuṃ ‘‘byāpādapaccatthikappahānenā’’ti vuttaṃ. Cetaso byāpattivasena hananato byāpajjaṃ, cetasikaṃ asātaṃ, tadabhāvato abyāpajjaṃ. Tenāha ‘‘niddukkha’’nti. Taṃ panassa abyāpajjattaṃ pañcaviññāṇādīnaṃ viya na sabhāvato, atha kho paccatthikavivekatoti dassento ‘‘domanassappahānato’’ti āha. Ayanti idha yathānītaṃ appamaññāvibhaṅge (vibha. 642), tesu tesu ca suttapadesesu (ma. ni. 1.459; 2.309, 315) āgataṃ mettābrahmavihāravikubbanamāha.

255.‘‘Tathā’’ti iminā imissā ‘‘pañcahākārehi, sattahākārehi, dasahākārehī’’ti ākāravibhāgena paṭisambhidāyaṃ (paṭi. ma. 2.22) vuttāya ca vikubbanāya majjhe bhinnasuvaṇṇassa viya bhedābhāvamupasaṃharati odhisopharaṇaanodhisopharaṇadisāpharaṇavasena desanāya āgatattā. Kevalaṃ panettha paṭisambhidāmagge (paṭi. ma. 2.22) viya sattodhi na gahitoti ayameva viseso. Yampīti vikubbanaṃ sandhāyāha.

Idāni bhedābhāvadassanamukhena uddesato ānītaṃ paṭisambhidāmaggapāḷiṃ niddesato dassetvā tassā anuttānapadavaṇṇanaṃ kātuṃ ‘‘tattha cā’’tiādimāha.

256. Tattha sabbe sattāti sabba-saddo kāmaṃ padesasabbavisayo, na sabbasabbavisayo yathā ‘‘sabbaṃ jānātīti sabbaññutaññāṇa’’nti (paṭi. ma. 

我来将这段巴利文直译成简体中文：
因镇伏烦恼的能力等而达到大,或由广大的欲、心、精进、慧而达到、修行称为广大。这个因为决定是色界,所以说"依地而广大"。因为在色无色界中广大的名言已确立。"熟练"即以种种方式练习、多作而熟练,依那个,意思是善好修习。它因为不能取量度而称为无量。"依无量有情所缘"即依作为无限有情为所缘。因为自己离怨,也因为具有它而成为无怨因,所以无怨。这两个从何而得,为了显示那个而说"依断除嫌恶对敌"。因心坏而害称为恼害,是心的不悦,因为没有那个所以无恼害。所以说"无苦"。但它的无恼害不像五识等是自性,而是因对敌远离,所以说"因断除忧"。"这个"说这里如所引导的无量分别,在那些经文处出现的慈梵住神变。
255. 以"如是"这个总结这在《无碍解道》中以"五种行相、七种行相、十种行相"的行相分别所说的神变,像打碎的黄金一样无差别,因为依限定遍满、无限遍满、方位遍满方式而说。只是这里不像《无碍解道》取有情界,这是唯一差别。"也"是指神变而说。
现在为了以显示无差别为前导,显示简略引导的《无碍解道》经文的详释,为了作其中不明显词的解释而说"其中"等。
256. 其中"一切有情"的"一切"字虽然是限于部分的一切境,不是一切的一切境,如"知一切称为一切知智";

1.119-120), ‘‘sattā’’ti pana padena paricchinnaṃ attano visayaṃ asesetvāva pariyādiyatīti āha ‘‘anavasesapariyādānameta’’nti.

Tatrāti tasmiṃ rūpe. Sattoti sajjanakiccena chandādipariyāyena lobhena āsatto laggo. Tatrāti vā karaṇe bhummaṃ, tena chandādināti attho.

Yadi sattatāya sattā, kathaṃ vītarāgesūti āha ‘‘ruḷhīsaddenā’’tiādi. Avītarāgesu ruḷhena, avītarāgesu vā pavattitvā indriyabaddhakhandhasantānatāya taṃsadisesu vītarāgesu ruḷhena saddena. Atha vā kiñci nimittaṃ gahetvā satipi aññasmiṃ tannimittayutte katthaci visaye sammutiyā cirakālatāya nimittavirahepi pavatti ruḷhī nāma yathā ‘‘gacchantīti gāvo’’ti, evaṃ sattasaddassāpi ruḷhībhāvo daṭṭhabbo. Bhūtapubbagatiyā vā vītarāgesu sattavohāro daṭṭhabbo. Satvayogatoti ettha satvaṃ nāma buddhi, vīriyaṃ, tejo vā, tena yogato sattā, yathā ‘‘nīlaguṇayogato nīlo paṭo’’ti.

Pāṇanti etenāti pāṇanaṃ, assāsapassāsā, tassa kammaṃ pāṇanatā, tāya, assāsapassāsasampayogenāti attho. Bhūtattāti kammakilesehi jātattā. Pūraṇato, galanato ca puggalāti neruttā. Sattā hi nibbattantā taṃtaṃsattanikāyaṃ pūrentā viya honti, sabbāvatthanipātitāya ca galanti cavantīti attho. Apariññātavatthukānaṃ ‘‘attā’’ti bhavati ettha abhidhānaṃ, cittañcāti attabhāvo, sarīraṃ, khandhapañcakameva vā. Tanti khandhapañcakaṃ . Upādāyāti gahetvā upādānaṃ nissayaṃ katvā. Paññattimattasambhavatoti paramatthato asantepi sattasaññite paññattimattena sambhavato.

Yathā ca sattāti vacananti yathā satta-saddo yathāvuttenaṭṭhena nippariyāyato padesavuttipi ruḷhīvasena anavasesapariyādāyako. Sesānipīti pāṇādivacanānipi. Tānipi hi rūpārūpabhavūpagacatutthajjhānādisamaṅgīnaṃ assāsapassāsābhāvato avinipātadhammānaṃ pugalanassa abhāvato padesavuttīni. Ruḷhīvasena āropetvā yathāvuttāya ruḷhiyā vasena katthaci visaye avijjamānampi pāṇapuggalabhāvaṃ āropetvā. Yadi sādhāraṇato sattavevacanānīti gahetvā anodhisopharaṇā mettā vuccati, atha kasmā pañcaheva ākārehi vuttāti anuyogaṃ sandhāyāha ‘‘kāmañcā’’tiādi. Keci panāhu ‘‘na kho panetāni ‘‘sattā’’tiādīni padāni vevacanatāmattaṃ upādāya gahitāni, yato jantuādīnampi gahaṇaṃ āpajjeyya, atthavisesaṃ pana nimittabhūtaṃ upādāya gahitānī’’ti, te sandhāyāha ‘‘ye panā’’tiādi. Tattha atthatoti sajjanaṭṭhena sattā, pāṇanaṭṭhena pāṇāti evamādiatthato. Tesaṃ taṃ matimattanti dassento āha ‘‘anodhisopharaṇā virujjhatī’’ti. Kasmā? Keci sattā, keci pāṇā, keci puggalāti āpajjanato. Tathā atthaṃ aggahetvāti sattādisaddā sappadesavisayāti evamatthaṃ aggahetvā pubbe vuttanayena nippadesavisayāti evamatthaṃ gahetvāti adhippāyo. Tenāha ‘‘imesū’’tiādi. Pañcasu ākāresūti ‘‘sabbe sattā’’tiādinā pāḷiyaṃ (paṭi. ma. 2.22) āgatesu pañcasu bhāvanākāresu. Aññataravasenāti yassa kassaci vasena.



我来将这段巴利文直译成简体中文：
但以"有情"这个词虽限定自己境界而无余遍尽,所以说"这是无余遍尽"。
"其中"即在那个色。"执著"即以染著作用以欲等同义的贪而执著、黏著。"其中"或是工具的属格,意思是以欲等。
如果因执著性而为有情,如何有离贪者呢?所以说"以惯用语"等。以在未离贪者中惯用,或在未离贪者中行后因根束缚蕴相续相似性,以在离贪者中惯用的语言。或者取某相即使在有其他相应相的某境中因约定长时,即使无相也有行称为惯用,如"行走的为牛",如是应见"有情"字也是惯用。或应见依过去趣势在离贪者中有情言说。"具有有"中有即是智慧、精进或威力,因具有它而为有情,如"因具有蓝色而为蓝布"。
"以此呼吸"即呼吸,入出息,它的作用是呼吸性,以那个,意思是具有入出息。"已生"即因业烦恼而生。文法家说补满、流失为补特伽罗。因为有情生时如补满那个那个有情众,因一切状态落下而流失即死的意思。未遍知事物者有"我"这样的名言,及心即我体,身体,或五蕴。"那个"即五蕴。"取"即执取作为所依。"仅因假名有"即虽胜义无所称有情而因仅是假名而有。
"如有情"之语即如有情字依所说义无转义地虽局部行也依惯用而无余遍尽。"其余"即命等语。因为色无色有第四禅等具者无入出息,无堕处法者无补特伽罗,所以它们是局部行。依惯用转义,依所说惯用方式在某境即使不存在也转义命、补特伽罗性。如果取为共通的有情同义而说无限遍满慈,那为什么说以五种行相?为了这个责难而说"虽然"等。有些人说"这些'有情'等词不是仅取为同义,因此也应取生等,而是取作为义别的因相",为了他们而说"有些人"等。其中"依义"即依染著义为有情,依呼吸义为命等义。显示那是他们的意见而说"无限遍满相违"。为什么?因为成为有些是有情,有些是命,有些是补特伽罗。"不取如是义"即不取有情等字是有局部境这样的义,意思是取依前说方法是无局部境这样的义。所以说"在这些"等。"五种行相"即在经中出现的"一切有情"等五种修行相。"依任一"即依任何一个。

257. Idāni dvāvīsatiyā bhāvanākāresu appanā pariggahetvā dassetuṃ ‘‘ettha cā’’tiādi vuttaṃ. Byāpādarahitāti domanassabyāpādarahitā. Tasmāti yasmā na kevalaṃ yathāvuttaākāravibhāgamattato appanāvibhāgo, tasmā. Imesupi padesūti ‘‘sabbe sattā averā hontū’’tiādikoṭṭhāsesupi. Yaṃ yaṃ pākaṭaṃ hotīti yadipi pubbabhāge tattha tattha abhinivese anekakoṭṭhāsavaseneva manasikāraṃ pavatteti, bhāvanāya samijjhanakkhaṇe pana tattha yaṃ paguṇataratāya supākaṭaṃ hoti, tassa vasena appanā hoti, yathā taṃ dvattiṃsākāre. Tattha pana ārammaṇaṃ, idha bhāvanākāroti ayameva viseso. Catunnanti catunnaṃ catunnaṃ. Byāpanicchālopena hi niddiṭṭhaṃ. Esa nayo sesesupi.

Liṅgavasenavuttaṃ tesaṃ pacurato labbhamānattā. Tatiyā pana pakati yadipi paṭhamadukena na saṅgahitā, dutiyadukena pana tikena ca saṅgahitā eva.

Iti sabbānipīti anodhisopharaṇe vīsati, odhisopharaṇe aṭṭhavīsati, disāpharaṇe cattāri satāni, asīti cāti evaṃ sabbānipi. Sata-saddāpekkhāya napuṃsakaniddeso.



我来将这段巴利文直译成简体中文：
257. 现在为了取二十二种修行相显示安止而说"这里"等。"离嫌恶"即离忧嫌恶。"因此"即因为不仅依所说行相分别,所以。"在这些分"即在"愿一切有情无怨"等部分。"任何明显"即虽然预备阶段在那里那里专注时以多部分方式转起作意,但在修习成就时,其中任何因熟练而极明显的,依它而有安止,如在三十二行相中。但那里是所缘,这里是修行相,这是唯一差别。"四个"即四个四个。因省略重复词而说。这方法在其余也是。
依性说它们因多得到。但第三是本性虽不摄在第一双,但必定摄在第二双和三法。
"如是一切"即无限遍满二十,限定遍满二十八,方位遍满四百八十,如是一切。因期待"百"字而作中性语。

258. Evaṃ mettābhāvanaṃ vibhāvetvā idāni tattha ānisaṃse vibhāvetuṃ ‘‘itī’’tiādi āraddhaṃ. Tattha sesā janāti mettāya cetovimuttiyā alābhino. Samparivattamānāti dakkhiṇena passena asayitvā sabbaso parivattamānā. Kākacchamānāti ghurughurupassāsavasena vissaraṃ karontā. Sukhaṃ supatīti ettha duvidhāsupanā sayane piṭṭhippasāraṇalakkhaṇā, kiriyāmayacittehi avokiṇṇabhavaṅgappavattilakkhaṇā ca. Tatthāyaṃ ubhayathāpi sukhameva supati. Yasmā saṇikaṃ nipajjitvā aṅgapaccaṅgāni samodhāya pāsādikena ākārena sayati, niddokkamanepi jhānaṃ samāpanno viya hoti. Tenāha ‘‘evaṃ asupitvā’’tiādi.

Niddākāle sukhaṃ alabhitvā dukkhena suttattā eva paṭibujjhanakāle sarīrakhedena nitthunanaṃ, vijambhanaṃ, ito cito viparivattanañca hotīti āha ‘‘nitthunantā vijambhantā samparivattantā dukkhaṃ paṭibujjhantī’’ti. Ayaṃ pana sukhena suttattā sarīrakhedābhāvato nitthunanādirahitova paṭibujjhati. Tena vuttaṃ ‘‘evaṃ appaṭibujjhitvā’’tiādi. Sukhapaṭibodho ca sarīravikārābhāvenāti āha ‘‘sukhaṃ nibbikāra’’nti.

‘‘Bhaddakamevasupinaṃ passatī’’ti idaṃ anubhūtapubbavasena, devatūpasaṃhāravasena cassa bhaddakameva supinaṃ hoti, na pāpakanti katvā vuttaṃ. Tenāha ‘‘cetiyaṃ vandanto viyā’’tiādi. Dhātukkhobhahetukampi cassa bahulaṃ bhaddakameva siyā yebhuyyena cittajarūpānuguṇatāya utuāhārajarūpānaṃ.

Ure āmuttamuttāhāro viyāti gīvāya bandhitvā ure lambitamuttāhāro viyāti kehici vuttaṃ. Taṃ ekāvalivasena vuttaṃ siyā, anekaratanāvalisamūhabhūto pana muttāhāro aṃsappadesato paṭṭhāya yāva kaṭippadesassa heṭṭhābhāgā palambanto ure āmukkoyeva nāma hoti.

Tatthevāti pāṭaliputteyeva. Sakkā nisīdituṃ vā nipajjituṃ vā desassa khematāya, tassa tassa padesassa ramaṇīyatāya ca.

Dasāva anto dasanto, vatthassa osānanto.

Samappavattavāsanti tattha tattha vihāre samappavattavattavāsaṃ. Thero kira attanā paviṭṭhapaviṭṭhavihāre ‘‘ahamettha āgantuko’’ti acintetvā tattha tattha yathārahaṃ attanā kātabbavattāni paripūrento eva vihāsi. Apare pana bhaṇanti sabbasattesu samappavattamettāvihāravāsaṃ. Ayaṃ hi thero arahattādhigamato pubbepi mettāvihārī ahosi.

Vanantare ṭhitoti thero kira tathā samappavattavāsavasena caramāno ekadivasaṃ aññataraṃ ramaṇīyaṃ vanantaraṃ disvā tattha aññatarasmiṃ rukkhamūle samāpattiṃ samāpajjitvā yathāparicchedena tato uṭṭhito attano guṇāvajjanahetukena pītisomanassena udānento ‘‘yāvatā upasampanno’’ti gāthaṃ abhāsi. Tamatthaṃ dassetuṃ ‘‘vanantare ṭhito’’ti paṭhamagāthā ṭhapitā. Tattha gajjamānakoti sīhagajjitaṃ gajjanto. Guṇamesantoti attano guṇasamudayaṃ gavesanto paccavekkhanto.

Maṇilarukkhe nivāsitāya taṃ devataṃ ‘‘maṇiliyā’’ti voharanti, tasmā sā devatāpi ‘‘ahaṃ, bhante, maṇiliyā’’ti āha. Rukkhadevatānaṃ hi yebhuyyena nivāsarukkhavasena vohāro yathā phandanadevatāti. Tatthevāti cittalapabbateyeva.

‘‘Balavapiyacittatāyā’’ti iminā balavapiyacittatāmattenapi satthaṃ na kamati, pageva mettāya cetovimuttiyāti dasseti.


我来将这段巴利文直译成简体中文：
258. 如是显示慈修习后,现在为了显示其中的功德而开始"如是"等。其中"其余人"即未得慈心解脱者。"翻转"即不以右胁躺卧而完全翻转。"发出声音"即以呼呼吸息声发出声音。"安眠"这里有两种眠:在床上伸展背为相,与非杂染业生心而有分转起为相。其中此人两种都安眠。因为缓缓躺下,调和肢体支节,以庄严相而卧,入睡时也如入禅那。所以说"不如是眠"等。
因睡眠时不得安乐而苦眠,所以醒时因身疲劳而叹息、打呵欠、来回翻转,所以说"叹息、打呵欠、翻转而苦醒"。但此人因安眠,无身疲劳,所以离叹息等而醒。所以说"不如是醒"等。安醒因无身变异,所以说"安无变异"。
说"见吉祥梦"是依已经历和诸天加持而见吉祥梦,不见恶梦而说。所以说"如礼拜塔庙"等。即使因界动乱也多是吉祥,因为多分气生食生色随顺心生色。
"如胸饰珍珠链"有些人说如系在颈上垂在胸的珍珠链。那应是说单串,但多重宝珠串聚成的珍珠链从肩部开始直到腰部下方垂下才称为胸饰。
"就在那里"即就在华氏城(巴连弗)。因地方安全,各处悦意,可以坐或卧。
"边"即内边,衣服的末端。
"等住"即在那那精舍中等住履行。据说长老进入任何精舍都不想"我在这里是客"而在那里完全履行应由自己作的义务。其他人说是对一切有情等住慈住。因为此长老即使在证阿罗汉前也是慈住者。
"住在林间"是说长老如是以等住方式游行,一天见到某个悦意的林间,在那里某个树下入定,依所决定出定后,因自己功德而生喜悦而自说"从受具足戒以来"偈。为了显示那个意义而置"住在林间"首偈。其中"吼"即作狮子吼。"寻求德"即寻求观察自己的功德聚集。
因住在摩尼栗树而称她为"摩尼栗天女",所以那天女也说"尊者,我是摩尼栗"


Khippameva cittaṃ samādhiyati kenaci paripanthena parihīnajjhānassa byāpādassa dūrasamussāritabhāvato khippameva samādhiyati. Āsavānaṃ khayāyāti keci. Sesaṃ suviññeyyameva. Ettha ca kiñcāpi ito aññakammaṭṭhānavasena adhigatajjhānānampi sukhasupanādayo ānisaṃsā labbhanti, yathāha –

‘‘Sukhaṃ supanti munayo, ajjhattaṃ susamāhitā;

Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā’’ti. –

Ca ādi, tathāpime ānisaṃsā brahmavihāralābhino anavasesā labbhanti byāpādādīnaṃ ujuvipaccanīkabhāvato brahmavihārānaṃ. Tenevāha ‘‘nissaraṇaṃ hetaṃ, āvuso, byāpādassa, yadidaṃ mettā cetovimuttī’’tiādi (dī. ni. 3.326; a. ni. 6.13). Byāpādādivasena ca sattānaṃ dukkhasupanādayoti tappaṭipakkhabhūtesu brahmavihāresu siddhesu sukhasupanādayo hatthagatā eva hontīti.

Karuṇābhāvanāvaṇṇanā



我来将这段巴利文直译成简体中文：
心迅速得定,因为被某些障碍而失定的嫌恶被远远驱除,所以迅速得定。有些人说"为漏尽"。其余容易理解。这里虽然依此外其他业处所证禅那也得安眠等功德,如说:
"牟尼们内心善定,安眠;
瞿昙弟子们,总是安醒。"等。
如是这些功德梵住得者无余得到,因为梵住是嫌恶等的正对治。所以说"朋友,这是出离嫌恶,即是慈心解脱"等。因嫌恶等而有情苦眠等,所以在其对治梵住成就时安眠等即必定得到。
悲修习释义
provided by EasyChat

259.Karuṇanti karuṇābrahmavihāraṃ. Nikkaruṇatāyāti vihesāya, ‘‘idhekacco pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā aññataraññatarena vā sattānaṃ viheṭhanajātiko hotī’’ti evaṃ vuttaviheṭhaneti attho. Ādīnavanti dosaṃ. Yathā tathā sattānaṃ viheṭhanāya pāpako vipāko idha ceva samparāye ca. Tathā hi yo satte jīvitā voropanena vā aṅgapaccaṅgacchedanena vā dhanajāniyā vā alābhāya vā avāsāya vā anatthāya vā ayasatthāya vā parisaṃsakkanena vā antamaso yathāvajjadassanenapi viheṭheti, tassa so pamādavihāro diṭṭheva dhamme alābhāyapi hoti, laddhassa parihānāyapi hoti, tannimittaṃ pāpako kittisaddo abbhuggacchati, avisārado parisaṃ upasaṅkamati maṅkubhūto, sammūḷho kālaṃ karoti, kāyassa bhedā duggati pāṭikaṅkhā, sugatiyampi manussabhūto dujjaccopi hoti nīcakuliko, dubbaṇṇopi hoti duddasiko, bahvābādhopi hoti rogabahulo, duggatopi hoti appannapāno, appāyukopi hoti parittajīvitoti evamādianekānatthānubandhitā vihesāya paccavekkhitabbā, tappaṭipakkhato karuṇāya ānisaṃsā paccavekkhitabbā. Tena vuttaṃ ‘‘nikkaruṇatāya ādīnavaṃ karuṇāya ca ānisaṃsaṃ paccavekkhitvā’’ti. ‘‘Piyo hī’’tiādinā paṭhamaṃ piyapuggalādīsu anārambhassa kāraṇamāha. Piyaṃ hi puggalaṃ karuṇāyitumārabhantassa na tāva piyabhāvo vigacchati, avigate ca tasmiṃ kuto karuṇāyanā. Tenāha ‘‘piyaṭṭhāneyeva tiṭṭhatī’’ti. Sesapuggalesupi eseva nayo. Liṅgavisabhāgakālakatānaṃ akhettabhāve kāraṇaṃ heṭṭhā vuttameva.

Yattha pana paṭhamaṃ ārabhitabbā, taṃ pāḷinayeneva dassetuṃ ‘‘kathañca bhikkhū’’tiādi āraddhaṃ. Tattha duggatanti daliddaṃ. So hi bhogapārijuññato sukhasādhanānaṃ abhāvena dukkhaṃ gato upagato duggatoti vuccati. Atha vā duggatanti dukkhena samaṅgibhāvaṃ gataṃ. Durupetanti kāyaduccaritādīhi upetaṃ. Gatikularūpādivasena vā tamabhāve ṭhito duggato. Kāyaduccaritādīhi upetattā tamaparāyaṇabhāve ṭhito durupetoti evamettha attho veditabbo. Paramakicchappattanti ativiya kicchamāpannaṃ mahābyasanaṃ nimuggaṃ. Appeva nāmāti sādhu vata.

Vadhetha nanti ‘‘ghātetha naṃ cora’’nti evaṃ pahitāya rañño āṇāya khādanīyampi…pe… denti ‘‘idāneva māriyamāno ettakampi sukhaṃ labhatū’’ti. Susajjitoti sukhānubhavane sannaddho.


我来将这段巴利文直译成简体中文：
259. "悲"即悲梵住。"无悲性"即害,如说"这里有些人以手或土块或棒或刀或以种种方式成为害有情性",意思是如是所说的害。"过患"即过失。如何如何害有情有恶报,此世及他世。如是,谁以夺生命或砍断肢体支节或财物损失或不得或不住或无义或无名或侵入众中或仅以见罪而害有情,他那放逸住在现法中导致不得,导致已得失去,因此恶名声扬起,不安众中趣近,变成羞耻,迷乱而死,身坏趣恶趣可期,即使生善趣为人也生恶种姓低贱种姓,丑貌难看,多病多疾,贫困少食,短命少寿,如是等多种过患相随于害应观察,从对治而应观察悲的功德。所以说"观察无悲性的过患和悲的功德"。以"所爱"等说首先在所爱等人不起修的原因。因为对所爱人开始修悲时爱性尚未离,未离它时何来悲。所以说"仅住在爱处"。在其余人也是此理。异性和死者非田的原因前已说。
为了依经文显示何处首先应修而开始"比丘如何"等。其中"恶处"即贫穷。因为他因失财丧失乐具而趣向苦,所以说趣向苦为恶处。或"恶处"即到达具苦的状态。"恶趣"即具有身恶行等。或依趣、家族、相貌等住于黑暗性为恶处,因具有身恶行等住于趣向黑暗为恶趣,如是此中应知义。"达最困苦"即遭遇极困苦沉溺大苦难。"但愿"即希望。
"杀他"即如"杀此贼"如是国王所下命令,食物等也给"他现在被杀也得此许多乐"。"善备"即装备受乐。


Eteneva upāyenāti yena yena vidhinā etarahi yathāvutte paramakicchāpanne āyatiṃ vā dukkhabhāgimhi puggale karuṇāyituṃ karuṇā uppāditā, eteneva nayena. Piyapuggaleti piyāyitabbapuggale. Etarahi vā dissamānaṃ āyatiṃ vā bhāviniṃ dukkhappattiṃ gahetvā karuṇā pavattetabbāti sambandho. Majjhattaverīsupi eseva nayo. Yo hi so karuṇāya vatthubhūto duvidho puggalo vutto, kāmaṃ tattha karuṇābhāvanā sukheneva ijjhati, iminā pana bhikkhunā tattha bhāvanaṃ paguṇataraṃ katvā sīmāsambhedaṃ kātuṃ tadanantaraṃ piyapuggale, tato majjhatte, tato veripuggale karuṇā bhāvetabbā. Bhāventena ca ekekasmiṃ koṭṭhāse muduṃ kammaniyaṃ cittaṃ katvā tadanantare tadanantare upasaṃharitabbaṃ. Yassa pana veripuggalo vā natthi, mahāpurisajātikattā vā anatthaṃ karontepi verisaññāva nuppajjati, tena majjhatte me cittaṃ kammaniyaṃ jātaṃ, idāni verimhi upasaṃharāmīti byāpārova na kātabbo. Yassa pana atthi, taṃ sandhāyāha ‘‘sace panā’’tiādi.

Tattha pubbe vuttanayenevāti mettākammaṭṭhānikassa (visuddhi. 1.240 ādayo) vuttanayena. Taṃ mettāya vuttanayeneva. Vūpasametabbanti ‘‘athānena purimapuggalesū’’tiādinā (visuddhi. 1.243), ‘‘kakacūpamaovādādīnaṃ anussarato’’tiādinā (visuddhi. 1.243) ca mettābhāvanāya vuttena nayena taṃ paṭighaṃ vūpasametabbaṃ. Evaṃ etarahi mahādukkhappatte sukhitepi akatakusalatāya āyatiṃ dukkhappattiyā vasena karuṇāyanavidhiṃ dassetvā idāni katakalyāṇepi taṃ dassetuṃ ‘‘yopi cetthā’’tiādi vuttaṃ. Tesanti byasanānaṃ. Vaṭṭadukkhaṃ anatikkantattāti sammāsambuddhenāpi akkhānena pariyosāpetuṃ asakkuṇeyyassa anāgatassa āpāyikassa sugatīsupi jātijarādibhedassāti aparimitassa saṃsāradukkhassa anatikkantabhāvato. Sabbathāpi karuṇāyitvāti dukkhappattiyā, sukhappattiyā akatakusalatāya vā katākusalatāya vāti sabbapakārenapi karuṇāya vatthubhāvassa sallakkhaṇena tasmiṃ tasmiṃ puggale karuṇaṃ katvā karuṇābhāvanaṃ vaḍḍhetvā. Vuttanayenevāti ‘‘athānena punappunaṃ mettāyantenā’’tiādinā (visuddhi. 1.243) mettābhāvanāyaṃ vuttena nayena. Taṃ nimittanti sīmāsambhedavasena pavattaṃ samathanimittaṃ. Mettāya vuttanayenevāti yathā mettābhāvanāyaṃ ‘‘appakasirenevā’’tiādinā (visuddhi. 1.253) tikacatukkajjhānavasena appanā ‘‘ekaṃ disaṃ pharitvā viharatī’’tiādinā (visuddhi. 1.253-254) tassā vaḍḍhanā ca vuttā, evamidha karuṇābhāvanāyaṃ tikacatukkajjhānavasena appanā veditabbā ca vaḍḍhetabbā ca, tathevassā vaḍḍhanāvidhipi veditabbāti adhippāyo. Vuttanayenevāti avadhāraṇena ‘‘paṭhamaṃ veripuggalo karuṇāyitabbo’’ti idaṃ yathā pāḷiviruddhaṃ, evaṃ yuttiviruddhampīti imamatthaṃ dīpeti. Paṭhamaṃ hi veriṃ samanussarato kodho uppajjeyya, na karuṇā. Attāpi sakkhibhāvena karuṇāyanavasena gahetabbo, so kimiti pacchā gayhatīti. ‘‘Appanā vaḍḍhetabbā’’ti iminā ca appanāppattacittasseva ‘‘karuṇāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī’’tiādinā (dī. ni. 3.308; ma. ni. 1.77, 509; 2.309, 315, 452, 471; 

我来将这段巴利文直译成简体中文：
"以此方法"即以现在对所说最困苦或未来将有苦分的人生起悲的任何方法,以此方法。"所爱人"即当爱之人。取现见或未来将来的苦而令悲转起,这是关联。在中立者敌人也是此理。所说悲的所缘二种人,虽然对他们悲修习容易成就,但此比丘在那里修习更熟练而作破除界限后,其后对所爱人,然后对中立者,然后对敌人应修悲。修时在每一部分令心柔软适业后,应带到随后随后。若无敌人,或因是大人性质即使对作无益者也不生敌想,他不应作"我心对中立者已适业,现在带向敌人"这样的行作。若有敌人,对他而说"若"等。
其中"如前所说方法"即如对修习慈者所说方法。那如慈所说方法。"应止息"即以"然后对前面的人"等,"忆念锯喻教诫等"等慈修习所说方法应止息那嗔恚。如是显示对现在大苦者及安乐者因未作善而依未来将得苦的悲愍方式后,现在为了显示对已作善者也如是而说"这里若某人"等。"它们"即诸苦难。"未度轮回苦"即因未度即使正等觉佛也不能说尽的未来恶趣及善趣中生老等的分别即无量轮回苦。"一切悲愍"即因苦得或乐得,或因未作善或因已作善,以一切方式观察那个那个人为悲的所缘而对他们作悲增长悲修习。"如所说方法"即如"然后他再再慈愍"等慈修习所说方法。"那相"即依破除界限而转起的止相。"如慈所说方法"即如在慈修习中以"不久即"等依三禅四禅而说安止,"遍满一方而住"等说它的增长,如是这里在悲修习中应知依三禅四禅安止及应增长,意思是如是也应知它的增长方式。以"如所说方法"的限定显示"首先应悲愍敌人"这不仅违经,也违道理。因为首先忆念敌人会生嗔,不生悲。自己也应作证而依悲愍方式取,为何后取?"应增长安止"以此显示已得安止心的"以悲俱心遍满一方而住"等,;

3.230) vuttavikubbanā ijjhatīti ayamattho dassito.

Karuṇāpadamattameva cassā pāḷiyā visesoti taṃ anāmasitvā paṭisambhidāyaṃ vuttavikubbanā, mettāya vuttaānisaṃsā ca idha labbhantīti dassetuṃ ‘‘tato paraṃ…pe… veditabbā’’ti vuttaṃ. Tattha tato paranti ‘‘karuṇāsahagatena cetasā’’ti (dī. ni. 3.308; ma. ni. 1.77, 509; 2.309, 315, 452, 471; 3.230) vuttavikubbanato upari. Sesaṃ vuttanayameva.

Muditābhāvanāvaṇṇanā

260.Piyapuggalādīsūti piyamajjhattaverīsu na ārabhitabbā. Muditābhāvanāti vibhattiṃ pariṇāmetvā yojanā. Na hītiādi tattha kāraṇavacanaṃ. Piyabhāvamattenāti ettha matta-saddo visesanivatti attho, tena somanassapaṭisandhikatādisiddhā niccappahaṃsitamukhatā, pubbabhāsitā, sukhasambhāsatā, sakhilatā, sammodakatāti evamādike muditāya padaṭṭhānabhūte visese ulliṅgeti, īdisehi visesehi virahitoti vuttaṃ hoti. Eva-kārena pana piyapuggalassa sukhasamappitatādiṃ, muditāya ca hetubhūtaṃ pamodappavattiṃ nivatteti. Piyapuggalepi hi paramāya sampattiyā pamudite haṭṭhatuṭṭhe bhikkhuno muditokāsaṃ labheyya. Vakkhati hi ‘‘piyapuggalaṃ vā’’tiādi. Ādito majjhattapuggalaṃ anussarantassa udāsinatā saṇṭhāti, veriṃ samanussarantassa kodho uppajjati. Tenāha ‘‘pageva majjhattaverino’’ti.

Pamodappavattiyā soṇḍasadiso sahāyo soṇḍasahāyo. Muditamuditovāti pasādasommatāya ativiya mudito eva. Pasāde hi idaṃ āmeḍitaṃ. Evaṃ aṭṭhakathānayena ādito muditābhāvanāya vatthuṃ dassetvā idāni pāḷinayena dassetuṃ ‘‘piyapuggalaṃ vā’’tiādi vuttaṃ. Tattha sukhitanti sañjātasukhaṃ, sukhappattanti attho. Sajjitanti sukhānubhavane sannaddhaṃ paṭiyattasukhasādhanaṃ. Aho sādhūti tassa sattassa sampattiyaṃ sampajaññapubbapamodanākāradassanaṃ. Puna aho suṭṭhūti tassa pamodanassa bahulīkāradassanaṃ. Piyaṃ manāpanti ettha manāpa-ggahaṇena pāḷiyampi atippiyasahāyako adhippetoti eke.

Atīteti tasmiṃyeva attabhāve atīte. Anāgateti etthāpi eseva nayo. Na hi bhavantaragate brahmavihārabhāvanā ruhati. Yadi evaṃ, atītānāgate kathanti? Nāyaṃ doso. ‘‘So evāyaṃ datto tisso’’ti addhāpaccuppannatāya vijjamānabhāvena gahetabbato. Kathaṃ panassa anāgate sampatti ārammaṇaṃ hotīti? Ādesādito, paccuppannāya vā payogasampattiyā anumānato laddhāya gahetabbato.

Piyapuggaleti soṇḍasahāyasaññite atippiyapuggale, piyapuggale ca. Duvidhopi cesa idha piyabhāvasāmaññato ‘‘piyapuggalo’’ti vutto. Anukkamenāti atippiyapuggalo piyapuggalo majjhatto verīti catūsu koṭṭhāsesu ekekasmiṃ kammaṭṭhānaṃ paguṇaṃ, muduṃ, kammaniyañca katvā sesesu upasaṃharaṇānukkamena. Kiñcāpi catūsu janesu samacittatāva sīmāsambhedo sīmā sambhijjati etāyāti katvā. Bhāvanāya pana tathā bahuso pavattamānāya purimasiddhaṃ hetuṃ, itaraṃ phalañca katvā vuttaṃ ‘‘samacittatāya sīmāsambhedaṃ katvā’’ti. Yathāvuttasīmābhāvo vā sīmāsambhedoti vuttaṃ ‘‘samacittatāya sīmāsambhedaṃ katvā’’ti. Sesamettha yaṃ vattabbaṃ, taṃ heṭṭhā vuttanayameva.

Upekkhābhāvanāvaṇṇanā



我来将这段巴利文直译成简体中文：
这意思是已得安止心的"大悲俱心遍满一方而住"等所说的变化成就。
悲字只是它的经文差别,所以不触及它而《无碍解道》所说的变化和慈所说的功德在这里得到,为了显示这个而说"此后应知"等。其中"此后"即"以悲俱心"所说变化之上。其余如所说方法。
喜修习释义
260. "在所爱等"即不应在所爱中立敌人开始。"喜修习"改变语尾而结合。"因为不"等是其中的原因语。"仅爱性"这里"仅"字义是排除特殊,由此表示以喜悦相续等成就的常喜颜面、先说话、乐谈话、温和、欢喜等喜的足处特质,意思是离如是特质。而以"eva"(即)字遮止所爱人具足乐等和喜的因缘欢喜转起。因为即使所爱人以最胜圆满而欢喜愉悦,比丘也得喜机会。因为将说"或所爱人"等。最初忆念中立人时住于舍性,忆念敌人时生嗔。所以说"何况中立敌人"。
"酒友"即以欢喜转起如饮酒同伴。"极喜"即因净信柔和而极喜。因为在净信中有此重复。如是依注释书方法显示最初喜修习的所缘后,现在为了依经文显示而说"或所爱人"等。其中"乐"即已生乐,意思是得乐。"备"即装备受乐准备乐具。"啊善哉"显示对那有情的圆满以智为前的欢喜相。又"啊善哉"显示那欢喜的多作。"可爱可意"这里取"可意"表示经中也指极可爱同伴,一些人说。
"过去"即在那个自体中过去。"未来"这里也是此理。因为对其他有中的不能修习梵住。若如是,过去未来如何?这不是过失。因为以"这就是彼达多提舍"作为现在时所存在而取。但他的未来圆满如何作所缘?因为从占相等、或从现在的功努圆满推度而取。
"所爱人"即称为酒友的极可爱人和所爱人。这两种这里因爱性共通而说"所爱人"。"依次"即在极可爱人、所爱人、中立者、敌人四部分中每一个令业处熟练、柔软、适业后,在其余带入的次第。虽然在四人中平等心即是破除界限,因为以它破除界限。但修习如是多转起时,作前面为因后面为果而说"以平等心作破除界限"。或说所说界限性为破除界限,所以说"以平等心作破除界限"。这里其余应说的如前所说方法。
舍修习释义

261.Upekkhābhāvananti upekkhābrahmavihārabhāvanaṃ. Yasmā purimabrahmavihārattayanissando catutthabrahmavihāro, tasmā vuttaṃ ‘‘mettādīsu paṭiladdhatikacatukkajjhānenā’’ti. Paguṇatatiyajjhānāti subhāvitaṃ vasībhāvaṃ pāpitaṃ paguṇaṃ, tathārūpā tatiyabrahmavihārajjhānato. Appaguṇaṃ hi uparijhānassa padaṭṭhānaṃ na hoti. Catukkanayavasena cettha tatiyaggahaṇaṃ. Sukhitā hontūtiādivasenāti ādi-saddena ‘‘niddukkhā hontū’’ti evamādīnaṃ saṅgaho daṭṭhabbo. Sattakelāyanaṃ sattesu mamāyanaṃ mamattakaraṇaṃ, tathā manasikārena yogo sattakelāyanamanasikārayuttattaṃ, tasmā. Mettādīnaṃ rāgagehassitadomanassasomanassānaṃ āsannavuttitāya yathārahaṃ paṭighānunayasamīpacāritā veditabbā. Atha vā ‘‘sukhitā hontu, dukkhato muccantu modantū’’ti hitesitabhāvappattiyā tissannampi anunayassa āsannacāritā. Sati ca tabbipariyāye lohitappakope pubbo viya laddhokāsamevettha paṭighanti avisesena tāsaṃ paṭighānunayasamīpacāritā daṭṭhabbā.

‘‘Somanassayogena oḷārikattā’’ti idaṃ tatiyajjhānassa vasena vuttaṃ, tato vuṭṭhitassa idamādīnavadassananti. Mettādivasena pana oḷārikabhāve vuccamāne vitakkavicārapītiyogeneva oḷārikatā vattabbā siyā, tāhipi tāsaṃ samāyogasambhavato, upekkhāya ca tadabhāvato. Na vā vattabbā tatiyajjhānikānaṃyeva mettādīnaṃ idhādhippetattā, taṃtaṃjhānasamatikkameneva ca taṃtaṃjhānikā mettādayopi samatikkantā eva nāma honti, jhānasāmaññena viya mettādisāmaññena vohāramattaṃ. Purimāsūti mettākaruṇāmuditāsu. Santabhāvatoti yathāvuttasattakelāyanādianupasantabhāvābhāvato upekkhāya santabhāvato. ‘‘Santabhāvato’’ti ca idaṃ nidassanamattaṃ daṭṭhabbaṃ. Sukhumatā paṇītatā vidūrakilesatā vipulaphalatāti evamādayopi upekkhāya ānisaṃsā daṭṭhabbā. Pakatimajjhattoti kiñci kāraṇaṃ anapekkhitvā pakatiyā sabhāveneva imassa bhikkhuno udāsinapakkhe ṭhito. Ajjhupekkhitvāti attanā katakammavaseneva ayamāyasmā āgato gacchati ca, tvampi attanā katakammavaseneva āgato gacchasi ca, na tassa tava payogena kiñci sukhaṃ vā upanetuṃ, dukkhaṃ vā apanetuṃ labbhā, kevalaṃ panetaṃ cittassa anujukammaṃ, yadidaṃ mettāyanādinā sattesu kelāyanaṃ. Buddhādīhi ariyehi gatamaggo cesa apaṇṇakapaṭipadābhūto, yadidaṃ sabbasattesu majjhattatāti evaṃ paṭipakkhajigucchāmukhena majjhattatāya samupajātagāravabahumānādaro taṃ puggalaṃ punappunaṃ ajjhupekkhati, tattha ca savisesaṃ upekkhaṃ paccupaṭṭhapeti, tassa tathā paṭipajjato pakatiyāpi udāsinattā sātisayaṃ tattha majjhattatā saṇṭhāti . Bhāvanābalena nīvaraṇāni vikkhambhitāneva honti, kilesā sannisinnā eva honti, so taṃ upekkhaṃ piyapuggalādīsu upasaṃharati. Tenāha ‘‘upekkhā uppādetabbā. Tato piyapuggalādīsū’’ti. Ekaṃ puggalanti ettha aññattho eka-saddo ‘‘ittheke abhivadantī’’tiādīsu (ma. ni. 

我来将这段巴利文直译成简体中文：
261. "舍修习"即舍梵住修习。因为第四梵住是前三梵住的流出,所以说"以得慈等三禅四禅"。"熟练第三禅"即善修习得自在成就熟练,如是形态的第三梵住禅。因为不熟练不成为上禅的足处。这里依四分法取第三。"以愿乐"等,以"等"字应看含摄"愿无苦"等。"对有情爱恋"即对有情执为我所、作我所,如是作意相应为对有情爱恋作意相应,因此。应知慈等由于与贪性相应的忧喜近住而随宜近行嗔随顺。或由"愿乐、愿离苦、愿喜"等成就希求利益性,三者都近行随顺。若有相反,如血的激动得机会这里嗔,应看它们无差别地近行嗔随顺。
"以喜相应故粗"这依第三禅说,是从中出定者这过患见。但若说依慈等粗性,应只说以寻伺喜相应为粗,因为它们也与它们相应,而舍无它们。或不应说因这里只意指第三禅的慈等,且由超越那那禅即名为超越那那禅的慈等,如禅的共称仅是慈等的共称之言说。"在前"即在慈悲喜。"因寂静性"即因如所说对有情爱恋等不寂静性的无,因舍的寂静性。"因寂静性"这应看为仅举例。应看舍的功德也有微细性、胜妙性、远离烦恼性、广大果性等。"本来平等"即不观待任何原因而本性自然住于此比丘的舍一边。"观察"即此尊者依自作业而来去,你也依自作业而来去,不能以他的你的功用带来任何乐或除去苦,而这只是心的不正作,即是以慈愍等对有情爱恋。这是佛等圣者所行道,成为无过失行道,即是对一切有情平等,如是以对治厌恶门生起敬重尊重等而一再观察那个人,并特别现起舍,他如是行时因本来舍性而特别在那里安立平等性。以修习力已镇伏诸盖,烦恼已止息,他把那舍带向所爱人等。所以说"应生起舍。然后在所爱人等"。"一个人"这里"一"字义是别义,如"如是一些人说"等

3.27) viya. Ekavacaneneva cettha saṅkhyāviseso siddho, tasmā aññaṃ ekaṃ puggalanti ayamettha attho. Tena attānaṃ nivatteti. ‘‘Neva manāpa’’nti iminā piyapuggalaṃ, atippiyasahāyakañca nivatteti, attānampi vā attani amanāpatāya abhāvato. ‘‘Na amanāpa’’nti iminā appiyaṃ, veripuggalañca, pārisesato majjhattapuggalassa gahaṇaṃ āpannaṃ. Iti ‘‘ekaṃ puggalaṃ neva manāpaṃ nāmanāpa’’nti iminā attano, piyādīnañca paṭikkhepamukhena udāsinapuggalaṃ dasseti.

Vuttanayenāti ‘‘yvāssa pakatimajjhatto’’tiādinā anantaraṃ vuttena nayena. Attasinehassa balavabhāvato veritopi attani majjhattatāya durūpasaṃhārattā ‘‘imesu ca attani cā’’ti attā pacchā vutto. Pathavīkasiṇe vuttanayenevāti ‘‘ayaṃ samāpatti āsannapītipaccatthikā’’tiādinā (visuddhi. 1.87) pathavīkasiṇe vuttanayena. Yaṃ hi heṭṭhā ‘‘paguṇatatiyajjhānā vuṭṭhāyā’’tiādi (visuddhi. 1.87) vuttaṃ, taṃ heṭṭhā tīsu brahmavihāresu, catutthabrahmavihāre ca ādīnavānisaṃsadassanavasena vuttaṃ. Idaṃ pana tatiyajjhāne ādīnavaṃ, catutthajjhāne ca ānisaṃsaṃ disvā catutthādhigamāya yogaṃ karontassa catutthajjhānassa uppajjanākāradassanaṃ. Tasmā tattha vuttaṃ ‘‘pathavīsaddaṃ apanetvā tadeva nimittaṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjatī’’tiādinā yojetabbaṃ.

Pathavīkasiṇādīsūti ādi-saddena sesakasiṇāni, assāsapassāsanimittañca saṅgaṇhāti. Kāmaṃ kasiṇānāpānesu uppannassāpi tatiyajjhānassa upekkhābrahmavihārena rūpāvacarajjhānāditāya attheva sabhāgatā, taṃ pana akāraṇaṃ ārammaṇassa visadisatāyāti āha ‘‘ārammaṇavisabhāgatāyā’’ti. Nanu ca aññathāva kasiṇādibhāvanā, aññathā brahmavihārabhāvanāti bhāvanāvasenāpi yathāvuttajjhānānaṃ attheva visadisatāti? Saccametaṃ, bhāvanāvasena pana visadisatā anuppattiyā na ekantikaṃ kāraṇaṃ. Tathā hi aññathāva mettādibhāvanā , aññathā upekkhābhāvanā. Tathāpi sattesu yathāpavattitaṃ hitesitādiākāraṃ byatirekamukhena āmasantī, tato vinivattamānarūpena ajjhupekkhanākārena brahmavihārupekkhā pavattati. Tathā hi vakkhati ‘‘kammassakā sattā, te kassa ruciyā sukhitā vā bhavissantī’’tiādi (visuddhi. 1.263). Ārammaṇasabhāgatāpi cettha atthīti mettādivasena paṭiladdhatatiyajjhānassa ijjhati upekkhābrahmavihāro. Tena vuttaṃ ‘‘mettādīsū’’tiādi. Tattha mettādīsūti mettādīsu nipphādetabbesu, mettādivasenāti attho. Sesaṃ heṭṭhā vuttanayameva.

Pakiṇṇakakathāvaṇṇanā

262.Brahmuttamenāti ettha sammutibrahmāno upapattibrahmāno visuddhibrahmānoti tividhā brahmāno.

‘‘Sampannaṃ sālikedāraṃ, suvā bhuñjanti kosiya;

Paṭivedemi te brahme, na ne vāretumussahe. (jā. 1.14.1);

Paribbaja mahābrahme, pacantaññepi pāṇino’’ti. (pāci. 647) –

Ca evamādīsu hi brahmasaddena sammutibrahmāno vuttā.

‘‘Apārutā tesaṃ amatassa dvārā,

Ye sotavanto pamuñcantu saddhaṃ;

Vihiṃsasaññī paguṇaṃ na bhāsiṃ,

Dhammaṃ paṇītaṃ manujesu brahme’’.

‘‘Atha kho brahmā sahampatī’’ti (dī. ni. 2.71; ma. ni. 1.283; 2.340; saṃ. ni. 1.172; mahāva. 9) ca evamādīsu brahmasaddena upapattibrahmāno vuttā. ‘‘Brahmacakkaṃ pavattetī’’tiādi (ma. ni. 1.148; saṃ. ni. 2.21; a. ni. 4.8; 5.11; paṭi. ma. 

我来将这段巴利文直译成简体中文：
如"如是一些人说"等。以单数即成就数的特殊,所以意思是别的一个人。由此遮止自己。以"非可意"遮止所爱人和极可爱同伴,或因自己对自己无不可意性而遮止自己。以"非不可意"遮止不可爱人和敌人,余下得取中立人。如是以"一个人既非可意亦非不可意"通过遮止自己和所爱等而显示舍人。
"如所说方法"即如"谁对他本来平等"等刚才所说方法。因自爱强力故较敌人更难带向自己平等性,所以"在这些和自己"自己后说。"如地遍所说方法"即如"此定是近喜的对治"等地遍所说方法。因为前面说"从熟练第三禅出"等,那在前三梵住和第四梵住依见过患功德而说。但这是见第三禅过患和第四禅功德而为证得第四而修习者第四禅生起相的显示。所以应如那里说"除去地声而以那相为所缘生意门转向"等配合。
"在地遍等"以"等"字摄余遍和入出息相。虽然在遍和入出息生起的第三禅与舍梵住因同为色界禅等而有共性,但那非因,因所缘不同,所以说"因所缘不同"。难道遍等修习是一样,梵住修习是另一样,如是所说禅也因修习而有不同?这是真实,但依修习的不同对生起非决定因。如是慈等修习是一样,舍修习是另一样。如是以差异门触及对有情如已转起的希求利益等相,从那离开的相以观察相而梵住舍转起。如是他将说"有情是业所有,他们依谁意欲而成乐"等。这里也有所缘共性,所以依慈等所得第三禅成就舍梵住。所以说"在慈等"等。其中"慈等"即在应成就慈等,意思是依慈等。其余如前所说方法。
杂说释义
262. "以最胜梵"这里梵有三种:世俗梵、所生梵、清净梵。
"富有稻田,鹦鹉食用,俱尸;
我告知你,梵者,我不能阻止它们。
行走吧大梵,别的生类在煮。"等
这等中以梵字说世俗梵。
"开启彼等不死之门,
有耳者当生信;
见害想我不多说,
胜法于人中,梵者。"
"时娑婆主梵"等,
这等中以梵字说所生梵。"转梵轮"等,

2.44) vacanato ‘‘brahma’’nti ariyadhammo vuccati, tato nibbattattā avisesena sabbepi ariyā visuddhibrahmāno nāma paramatthabrahmatāya. Visesato pana ‘‘brahmāti, bhikkhave, tathāgatassetaṃ adhivacana’’nti vacanato sammāsambuddho uttamabrahmā nāma sadevake loke brahmabhūtehi guṇehi ukkaṃsapāramippattito. Iti brahmānaṃ uttamo, brahmā ca so uttamo cāti vā brahmuttamo, bhagavā. Tena kathite ‘‘so mettāsahagatena cetasā’’tiādinā (dī. ni. 1.556; 3.308; ma. ni. 1.77, 459, 509; 2.309, 315, 451, 471) tattha tattha veneyyānaṃ desite. Itīti evaṃ yathāvuttena bhāvanākkamena ceva atthavaṇṇanākkamena ca viditvā jānitvā. Pakiṇṇakakathāpi viññeyyāti pubbe viya asādhāraṇaṃ taṃtaṃbrahmavihārapaṭiniyatameva atthaṃ aggahetvā sādhāraṇabhāvato tattha tattha pakiṇṇakaṃ visaṭaṃ atthaṃ gahetvā pavattitā pakiṇṇakakathāpi vijānitabbā.

Mejjatīti dhammato aññassa kattunivattanatthaṃ dhammameva kattāraṃ katvā niddisati. Siniyhatīti ettha sattesu byāpajjanavasena lūkhabhāvassa paṭipakkhabhūtaṃ ñāṇapubbaṅgamaṃ hitākārapavattivasena sinehanaṃ daṭṭhabbaṃ, na taṇhāyanavasena. Taṃ hi mohapubbaṅgamaṃ lubbhanasabhāvaṃ, idaṃ pana adussanasabhāvaṃ alobhasampayuttaṃ. Nanu ca taṇhāsinehopi byāpādavirodhī tena sahānavaṭṭhānato. Yadipi tena saha ekasmiṃ citte nappavattati, virodhī pana na hoti appahāyakato. Mejjatīti mitto, hitajjhāsayo khandhappabandho, tappariyāpannatāya mitte bhavā, mitte vā ārammaṇabhūte piye puggale bhavā, mittassa esā pavatti mejjanavasena vāti veditabbā.

Karotīti karuṇā, kiṃ karoti, kesaṃ, kiṃ nimittanti āha ‘‘paradukkhe sati sādhūnaṃ hadayakampana’’nti. Kampananti ca paresaṃ dukkhaṃ disvā tassa apanetukāmassa asahanākārena cittassa aññathattaṃ. Tayidaṃ sappurisānaṃyeva hotīti āha ‘‘sādhūna’’nti. Sappurisā hi saparahitasādhanena ‘‘sādhū’’ti vuccanti. Vināsetīti adassanaṃ gameti, apanetīti attho. Tenettha hiṃsanaṃ apanayananti dasseti. Paradukkhāpanayanākārappavattilakkhaṇā hi karuṇā. Pharaṇavasenāti phusanavasena, ārammaṇakaraṇavasenāti attho. Ārammaṇakaraṇañcettha dukkhitesu dukkhāpanayanākārenevāti daṭṭhabbaṃ.

Modanti tāyāti modanakiriyāya muditāya karaṇabhāvaniddeso, svāyaṃ upacārasiddho, muditāvinimutto natthi tattha koci kattāti tameva kattubhāvena niddisati ‘‘sayaṃ vā modatī’’ti, ayampi upacāraniddesova. Dhammānaṃ avasavattanatoti vasavattibhāvanivāraṇatthaṃ ‘‘modanamattameva vā tanti muditā’’ti āha.

Piyādīsu pakkhapātupacchedanamukhena udāsinabhāvasaṅkhātā upapattito ikkhā upekkhā. Tenāha ‘‘averā hontū’’tiādi. Tattha upekkhatīti kattuniddese kāraṇaṃ heṭṭhā vuttameva.



我来将这段巴利文直译成简体中文：
由"梵"等语说圣法,由此生故一切圣者无差别地因第一义梵性名为清净梵。但特别由"比丘们,'梵'是如来的同义语"之语,正等觉者因在天人世间以成为梵的功德达到最上究竟而名为最胜梵。如是梵中最胜,或是梵且是最胜为梵最胜,世尊。由他所说"他以慈俱心"等在处处为所化说。"如是"即依如所说修习次第及义释次第而知晓。"杂说也应知"即不如前取不共的限定于那那梵住的义,而由共性取在处处杂散的义而转起的杂说也应了知。
"友爱"为了遮止法以外的作者而说法为作者。"润泽"这里应看以智为前依利益相转起而对有情润泽为对治依嗔恚的粗性,非依爱著。因为那以痴为前具贪著性,而这具不嗔性与无贪相应。难道爱润泽不与嗔恚相违因不与之共住?虽然不与它在一心中转起,但不相违因不断。"友爱"即友,希求利益的蕴相续,因属于它而在友中有,或在友所缘可爱人中有,或应知是友的这转起依友爱方式。
"作"即悲,作什么,对谁,因何?说"对他苦时善人心动"。"动"即见他人苦而欲除之不能忍的心变异。这只在善人有,所以说"善人"。因为善人以成就自他利而说为"善"。"灭"即令不见,意思是除去。由此显示这里害为除去。因为悲以对他苦除去相转起为相。"遍满"即触,意思是作所缘。这里作所缘应看只是对苦者以除苦相。
"以它喜"即以喜作的喜的作具性说明,这是假说成就,因为无离喜而有作者,所以说它为作者"自喜",这也是假说。为了遮止诸法不自在而说"仅是喜它即是喜"。
依生起见平等即舍,以断除对所爱等偏袒门而说平等性。所以说"愿无怨"等。其中"看"的作者说明原因前已说。

263.Hito nāma atthacaro, tasmā hitākārappavattilakkhaṇāti sattānaṃ hitacaraṇākārena pavattilakkhaṇā, hitākārassa vā pavattanalakkhaṇā. Hitūpasaṃhārarasāti sattesu hitassa upanayanakiccā, upanayanasampattikā vā. ‘‘Anatthaṃ me acarī’’tiādinā (dha. sa. 1237; vibha. 909) pavattanakassa āghātassa vinayanākārena paccupatiṭṭhati, ñāṇassa gocarabhāvaṃ gacchati, yattha vā sayaṃ uppajjati, tattha āghātavinayanaṃ paccupaṭṭhapetīti āghātavinayapaccupaṭṭhānā. Amanāpānampi sattānaṃ paṭikkūle appaṭikkūlasaññitārūpena, pageva manāpānaṃ yaṃ manāpabhāvadassanaṃ, tathāpavatto yonisomanasikāro, taṃ padaṭṭhānaṃ etissāti manāpabhāvadassanapadaṭṭhānā. Byāpādūpasamoti byāpādassa vikkhambhanavasena vūpasamo. Sampattīti sampajjanaṃ sammadeva nibbatti. Sinehasambhavoti taṇhāsinehassa uppatti. Vipattīti vināso. Mettāmukhena hi rāgo vañceti.

Karuṇādīnaṃ lakkhaṇādīsu iminā nayena attho veditabbo. Visesamattameva vaṇṇayissāma. Sattānaṃ pavattadukkhassa apanayanākāro. Apanayanaṃ pana hotu vā mā vā, yo dukkhāpanayanākāro, tathāpavattilakkhaṇā dukkhāpanayanākārappavattilakkhaṇā. Apanetukāmatāya paresaṃ dukkhassa asahanaṃ anadhivāsanaṃ paradukkhāsahanaṃ. Na vihiṃsā avihiṃsā, sattānaṃ aviheṭhanaṃ. Taṃ paccupaṭṭhapeti, vihiṃsāya vā paṭipakkhabhāvena paccupatiṭṭhatīti avihiṃsāpaccupaṭṭhānā. Vihiṃsūpasamoti ettha vihiṃsanti etāya satte, vihiṃsanaṃ vā nesaṃ tanti vihiṃsā , sattānaṃ viheṭhanākārena pavatto karuṇāya paṭipakkhabhūto paṭighacittuppādo. Karuṇāmukhena soko vañcetīti āha ‘‘sokasambhavo vipattī’’ti.

Pamodanalakkhaṇāti parasampattiyā pamodanalakkhaṇā. Anissāyanarasāti issāyanassa usūyanassa paṭipakkhabhāvakiccā. Sattānaṃ sampattiyā, pantasenāsanesu, adhikusaladhammesu ca asahanaṃ aramaṇaṃ aratiicceva saṅgahaṃ gacchati, tassā vihananākārena paccupatiṭṭhati, tassa vā vighātaṃ vūpasamaṃ paccupaṭṭhapetīti arativighātapaccupaṭṭhānā.

Pahāso gehasitapītivasena pahaṭṭhabhāvo uppilāvitattaṃ. Sattesu samabhāvadassanarasāti piyādibhedesu sabbasattesu udāsinavuttiyā samabhāvasseva dassanakiccā, upapattito ikkhaṇato samabhāveneva tesaṃ gahaṇakiccāti attho. Sattesu paṭikkūlāpaṭikkūlākārānaṃ aggahaṇato tattha paṭighānunayānaṃ vūpasamanākārena vuttiyā tesaṃ vūpasamaṃ vikkhambhanaṃ paccupaṭṭhapetīti paṭighānunayavūpasamapaccupaṭṭhānā. Evaṃ pavattakammassakatādassanapadaṭṭhānāti ettha ‘‘eva’’nti iminā byatirekamukhena hitūpasaṃhāradukkhāpanayanasampattipamodanākārena paccāmasanto mettādīnaṃ tissannaṃ pavattiākārapaṭisedhanamukhena pavattaṃ kammassakatāñāṇaṃ upekkhābrahmavihārassa āsannakāraṇaṃ, na yaṃ kiñcīti dasseti.

264.Vipassanāsukhañceva bhavasampatti cāti ettha diṭṭhadhammasukhavihāro cāti vattabbaṃ. Tampi hi nesaṃ sādhāraṇapayojanaṃ. Tathā ‘‘sukhaṃ supatī’’tiādayo (a. ni. 8.1; 11.15) ekādasānisaṃsā. Te pana heṭṭhā vuttā evāti idha na gahitā.

Nissarati apagacchati etenāti nissaraṇaṃ, pahāyakaṃ. Kāmañcetehi pañcapi nīvaraṇāni, tadekaṭṭhā ca pāpadhammā vikkhambhanavasena pahīyanti, ujuvipaccanīkadassanavasena pana byāpādādayo pāḷiyaṃ (dī. ni. 3.326; a. ni. 

我来将这段巴利文直译成简体中文：
263. "利"即行义,所以"以利益相转起为相"即以对有情行利益相而转起为相,或以利益相的转起为相。"以带来利益为味"即对有情带来利益的作用,或具有带来利益的成就。以"对我作无利"等而转起的嗔恨,以消除它的相而现前,成为智的所缘,或在自己生起处而现前消除嗔恨,所以"以消除嗔恨为现起"。不可意的有情也以不厌恶相,何况可意的有情,那见可意性,如是转起如理作意,它是此的足处,所以"以见可意性为足处"。"止息嗔恚"即以镇伏方式止息嗔恚。"成就"即善生起。"爱生"即爱润的生起。"失败"即灭坏。因为贪以慈门欺诈。
在悲等的相等中应以此理知义。我们只说差别。对有情转起苦的除去相。虽然除去或有或无,凡是除苦相,如是以转起相为除苦相转起为相。欲除而不忍耐他人苦为不忍他苦。非害为不害,不恼害有情。现前它,或以对治害而现前,所以"以不害为现起"。"止息害"这里以它害有情,或害是它们的害,即害,以恼害有情相而转起的悲对治的嗔心生起。因为愁以悲门欺诈,所以说"愁生为失败"。
"以喜悦为相"即以他人圆满为喜悦为相。"以不嫉为味"即以对治嫉妒的作用。对有情圆满、边远住处、胜善法不忍耐不乐合为不乐,以破除它的相而现前,或现前它的破除止息,所以"以破除不乐为现起"。
"欢喜"即依家居喜而欢喜性浮躁性。"以见有情平等性为味"即在所爱等差别的一切有情中以舍转起而只见平等性的作用,意思是由生起见而以平等性取它们的作用。因为不取有情中厌恶不厌恶相而依止息嗔恚随顺相转起而现前它们的止息镇伏,所以"以止息嗔恚随顺为现起"。"如是转起以见业所有性为足处"这里以"如是"以差异门触及以带来利益、除去苦、欢喜圆满相,以遮止慈等三者转起相的门而转起的业所有性智为舍梵住的近因,非任何。
264. "毗婆舍那乐和有圆满"这里应说现法乐住。因为那也是它们的共同目的。如是"乐眠"等十一功德。但它们前已说所以这里不取。
由此出离远离为出离,即断。虽然以它们五种也以镇伏方式断诸盖和与它一起的恶法,但依见直接对治在经中。

6.13) vuttā. Evañca katvā rāganissaraṇatāvacanaṃ upekkhābrahmavihārassa suṭṭhu samatthitaṃ daṭṭhabbaṃ.

265.Etthāti etesu brahmavihāresu. Mettā sattesu yathārahaṃ dānapiyavacanādisīlasutādiguṇagahaṇavasena pavattati. Tena vuttaṃ ‘‘sattānaṃ manāpabhāvadassanapadaṭṭhānā’’ti. Rāgopi tattha yathā tathā guṇaggahaṇamukheneva pavattati manāpasaññāpalobhatoti āha ‘‘guṇadassanasabhāgatāyā’’ti. Tasmā mittamukhasapatto viya tulyākārena dūsanato rāgo mettāya āsannapaccatthiko, so lahuṃ otāraṃ labhati satisammosamattenāpi mettaṃ apanīya tassā vatthusmiṃ uppajjanārahattā . Tatoti rāgato, rāgassa vā otāralābhato. Sabhāgavisabhāgatāyāti sabhāgassa, sabhāgena vā visabhāgatāya. Sattesu hi manāpākāragāhino mettāsabhāgassa tabbiparītasabhāvo byāpādo tena visabhāgo. Tasmā so otāraṃ labhamāno cireneva labheyyāti purisassa dūre ṭhitasapatto viya mettāya dūrapaccatthiko. Tatoti byāpādato. Nibbhayenāti anussaṅkanaparisaṅkanena, laddhapatiṭṭhāya mettāya byāpādena duppadhaṃsiyattāti adhippāyo. Tenāha ‘‘mettāyissatī’’tiādi.

Iṭṭhānanti piyānaṃ. Kantānanti kamanīyānaṃ. Manāpānanti manavaḍḍhanakānaṃ. Tato eva mano ramentīti manoramānaṃ. Lokāmisapaṭisaṃyuttānanti taṇhāsannissitānaṃ. Appaṭilābhato samanupassatoti appaṭilābhena ahamime na labhāmīti paritassato. Atītanti atikkantaṃ. Niruddhanti nirodhappattaṃ. Vipariṇatanti sabhāvavigamena vigataṃ. Samanussaratoti anutthunanavasena cintayato. Gehasitanti kāmaguṇanissitaṃ. ‘‘Ādinā’’ti iminā ‘‘sotaviññeyyānaṃ saddāna’’nti evamādiṃ saṅgaṇhāti. Vipattidassanasabhāgatāyāti yesu sattesu bhogādivipattidassanamukhena karuṇā pavattati, tesu tannimittameva ayoniso ābhoge sati yathāvuttadomanassamukhena soko uppajjeyya, so karuṇāya āsannapaccatthiko. Soko hi idha domanassasīsena vutto. Sabhāgavisabhāgatāyāti ettha sattesu dukkhāpanayanakāmatākārassa karuṇāsabhāgassa tesu dukkhūpanayanākāro vihesāsabhāvo visabhāgoti tāya sabhāgavisabhāgatāya sā otāraṃ labhamānā cireneva labheyyāti purisassa dūre ṭhitasapatto viya karuṇāya dūrapaccatthikā vuttā.

Sampattidassanasabhāgatāyāti yesu sattesu bhogādisampattidassanamukhena muditā pavattati, tesu tannimittameva ayoniso ābhoge sati ‘‘cakkhuviññeyyānaṃ rūpāna’’ntiādinā (ma. ni. 

我来将这段巴利文直译成简体中文：
见舍梵住为贪的出离说很好成立。
265. "这里"即在这些梵住中。慈对有情依宜以布施爱语等和戒闻等功德取相而转起。所以说"以见有情可意性为足处"。贪也在那里以任何方式只以取功德门而转起因可意想诱惑,所以说"因功德见共性"。所以如同友之面貌敌人以相同相损害,贪是慈的近敌,它容易得机会因仅念失而除去慈在它的所缘应生起。"从那"即从贪,或从贪得机会。"因共性不共性"即共性的,或以共性的不共性。因为在有情中取可意相的慈的共性与它相反性的嗔恚以它不共。所以它得机会也久远才得,如人的远处敌人,是慈的远敌。"从那"即从嗔恚。"无畏"即不疑虑,意思是得住立的慈难被嗔恚破坏。所以说"将修慈"等。
"可爱"即亲爱。"可欲"即可意。"适意"即增长意。因此即是悦意为"悦意"。"与世俗相关"即依爱著。"见不得而观"即因不得而我不得这些而忧虑。"过去"即超过。"灭"即达到灭。"变异"即由性质离去而离。"忆念"即以追忆方式思惟。"家居"即依欲乐。以"等"摄"耳识声"等。"因失败见共性"即对那些有情以见财等失败门而悲转起,在那些因即那缘不如理作意而生如所说忧门的愁,它是悲的近敌。因为愁这里以忧为首说。"因共性不共性"这里在有情中欲除苦相的悲共性与对他们加苦相的害性不共,因那共性不共性它得机会也久远才得,如人的远处敌人说为悲的远敌。
"因圆满见共性"即对那些有情以见财等圆满门而喜转起,在那些因即那缘不如理作意而"眼识色"等。

3.306) vuttasomanassamukhena pahāso uppajjeyya, so ca muditāya āsannapaccatthiko. Pahāso hi idha somanassasīsena vutto. Sabhāgavisabhāgatāyāti bhogādisampattīhi muditesu sattesu pamodanākārassa muditāsabhāgassa tattha anabhiramanākārā arati visabhāgāti tāya sabhāgavisabhāgatāya sā otāraṃ labhamānā cireneva labheyyāti purisassa dūre ṭhitasapatto viya muditāya dūrapaccatthikā vuttā. Pamudito cātiādi muditāya siddhāya ayampi arati na hotīti laddhabbaguṇadassanavasena vuttaṃ, na idhādhippetaaratiniggahadassanavasena. Kāyacittavivekapaṭipakkhāya vā aratiyā vikkhambhitāya muditāya paṭipakkhā arati suvikkhambhaneyyā hotīti dassanatthaṃ ekadesena arati dassitāti daṭṭhabbaṃ. Adhikusaladhammesūti samathavipassanādhammesu.

Bālakaradhammayogato bālassa. Attahitaparahitabyāmūḷhatāya mūḷhassa. Puthūnaṃ kilesādīnaṃ jananādīhi kāraṇehi puthujjanassa. Kilesodhīnaṃ maggodhīhi ajitattā anodhijinassa, odhijinā vā sekkhā odhisova kilesānaṃ jitattā. Tena imassa odhijitabhāvaṃ paṭikkhipati. Sattamabhavādito uddhaṃ pavattanavipākassa ajitattā avipākajinassa, vipākajinā vā arahanto appaṭisandhikattā. Tenassa asekkhattaṃ paṭikkhipati. Anekādīnave sabbesampi pāpadhammānaṃ mūlabhūte sammohe ādīnavānaṃ adassanasīlatāya anādīnavadassāvino. Āgamādhigamābhāvā assutavato. Ediso ekaṃsena andhaputhujjano nāma hotīti tassa andhaputhujjanabhāvadassanatthaṃ punapi ‘‘puthujjanassā’’ti vuttaṃ. Evarūpāti vuttākārena sammohapubbikā. Rūpaṃ sā nātivattatīti rūpānaṃ samatikkamanāya kāraṇaṃ na hoti, rūpārammaṇe kilese nātivattatīti adhippāyo. Somanassadomanassarahitaṃ aññāṇameva aññāṇupekkhā. Dosaguṇāvicāraṇavasena sabhāgattāti yathā brahmavihārupekkhā mettādayo viya sattesu hitūpasaṃhārādivasena guṇadose avicārentī kevalaṃ ajjhupekkhanavaseneva pavattati, evaṃ aññāṇupekkhā sattesu vijjamānampi guṇadosaṃ acintentī kevalaṃ ajjhupekkhanavaseneva pavattatīti dosaguṇāvicāraṇavasena sabhāgā. Tasmā sā lahuṃ otāraṃ labhatīti brahmavihārupekkhāya āsannapaccatthikā vuttā. Sabhāgavisabhāgatāyāti iṭṭhāniṭṭhesu majjhattākārassa upekkhāsabhāgassa tattha anurodhavirodhapavattiākārā rāgapaṭighā visabhāgāti tāya sabhāgavisabhāgatāya te otāraṃ labhamānā cireneva labheyyunti purisassa dūre ṭhitasapatto viya upekkhābrahmavihārassa dūrapaccatthikā vuttā.

266.Kattukāmatā chando ādi ‘‘chandamūlakā kusalā dhammā’’ti (a. ni. 8.83) vacanato, atha vā sattesu hitesitādukkhāpanayanakāmatādinā anavajjābhipatthanāvasena pavattanato ‘‘kattukāmatā chando ādī’’ti vuttaṃ. Upekkhābrahmavihāropi hi sattesu anirākatahitacchandoyeva ‘‘tattha abyāvaṭatā apaṇṇakapaṭipadā’’ti ajjhupekkhanākārena pavattati mātā viya sakiccapasute putte. Nīvaraṇādīti ādi-saddena tadekaṭṭhakilesānaṃ saṅgaho daṭṭhabbo. Katthaci sattaggahaṇampi saṅkhāraggahaṇameva hoti puggalādhiṭṭhānāya desanāya yathā ‘‘sabbe sattā āhāraṭṭhitikā’’ti (a. ni. 10.27; khu. pā. 4.1), na evamidhāti āha ‘‘paññattidhammavasena eko vā satto aneke vā sattā ārammaṇa’’nti. Paññattidhammavasenāti paññattisaṅkhātadhammavasena. Kāmañcettha ‘‘sukhitā hontū’’tiādinā (paṭi. ma. 

我来将这段巴利文直译成简体中文：
所说喜门的欢喜生起,它是喜的近敌。因为欢喜这里以喜为首说。"因共性不共性"即以财等圆满而喜的有情中喜悦相的喜共性与那里不欢乐相的不乐不共,因那共性不共性它得机会也久远才得,如人的远处敌人说为喜的远敌。"极喜"等依喜成就此不乐不生而说依得功德见,非依此意图遮止不乐见。或应看到依身心远离对治的不乐被镇伏,喜的对治不乐容易镇伏,为了显示这个以一分显示不乐。"胜善法"即止观法。
因愚痴法相应为"愚者"。因自利他利迷惑为"痴者"。因生等多烦恼等因为"凡夫"。因烦恼界未被道界胜为"非界胜者",或界胜者是有学因只胜一分烦恼。由此遮止他的界胜性。因第七有等上未胜异熟为"非异熟胜者",或异熟胜者是阿罗汉因无结生。由此遮止他的无学性。因在一切恶法根本的痴中多过患而不见过患性为"不见过患者"。因无教证为"无闻者"。如是必定名为盲凡夫,为了显示他的盲凡夫性而又说"凡夫"。"如是"即以说相以痴为前。"不超越色"即不成为超越色的因,意思是不超越色所缘烦恼。只是无智离喜忧为无智舍。"因不观察过失功德而共性"即如梵住舍不如慈等依带来利益等对有情而观察功过,只依观察而转起,如是无智舍不思维有情中存在的功过只依观察而转起,因不观察过失功德而共性。所以它速得机会,说为梵住舍的近敌。"因共性不共性"即在可意不可意中平等相的舍共性与那里随顺违逆转起相的贪嗔不共,因那共性不共性它们得机会也久远才得,如人的远处敌人说为舍梵住的远敌。
266. "欲作为欲"为最初,因"善法以欲为根"之语,或因在有情中以希求利益除苦欲等而依无过欲求转起而说"欲作为欲为最初"。因为舍梵住也对有情不舍利益欲而以"那里不操心为无过行道"以观察相转起,如母对专注己事的儿子。"诸盖等"以"等"字应看摄与它一起的烦恼。在某处取有情也只是取行,如依人说"一切有情以食住立",这里不如是,所以说"依概念法一个或多个有情为所缘"。"依概念法"即依名为概念法。虽然这里"愿乐"等;

2.23) bhāvanāyaṃ sukhādiggahaṇampi labbhati. Taṃ pana ‘‘sabbe saṅkhārā aniccā’’ti (dha. pa. 255; theragā. 676; netti. 5) vipassanāya aniccalakkhaṇagahaṇaṃ viya appadhānabhūtaṃ, sattapaññatti eva padhānabhāvena gayhatīti daṭṭhabbaṃ. Upacāre vā patte ārammaṇavaḍḍhanaṃ tatthāpi sīmāsambhedasiddhitoti adhippāyo.

Ekamāvāsaṃ paricchinditvāti ettha ‘‘satte mettāya pharissāmī’’ti evaṃ ñāṇena paricchedaṃ katvā ekā racchā paricchinditabbāti yojanā. Racchāgahaṇena racchāvāsino sattā gahitā yathā ekaṃ disanti. Evaṃ sabbattha.

267.Kasiṇānaṃ nissandoti kasiṇajjhānānaṃ nissandaphalasadisā āruppā arūpajjhānāni, kasiṇajjhānānaṃ pāripūriyāva sijjhanato. Tehi vinā asijjhanatoti keci. Samādhinissandoti rūpajjhānasamādhīnaṃ, heṭṭhimānaṃ tiṇṇaṃ arūpajjhānasamādhīnañca nissando paṭipāṭiyā te adhigantvāva paṭilabhitabbato . Vipassanānissando vipassanānubhāvena laddhabbato, vipassanāvaseneva ca samāpajjitabbato. Samathavipassanānissando nirodhasamāpatti. Yathāha ‘‘dvīhi balehi samannāgatattā’’tiādi (visuddhi. 2.868). ‘‘Purimabrahmavihārattayanissando’’ti iminā mettādivasena tīṇi jhānāni adhigantvā ṭhitasseva upekkhābrahmavihāro, na itarassāti dasseti. Tamevatthaṃ upamāya pākaṭataraṃ katvā dassetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Yaṃ panettha vattabbaṃ, taṃ heṭṭhā vuttameva.

268.Siyāti vuccamānākārena siyā kassaci parivitakko. Etthāti etesu mettādīsu brahmavihāratā veditabbā, itarakammaṭṭhānāni attahitapaṭipattimattāni. Imāni pana ‘‘sabbe sattā sukhitā hontū’’tiādinā (paṭi. ma. 2.22) parahitapaṭipattibhūtāni. Tasmā sattesu sammā paṭipattibhāvena seṭṭhā ete vihārā. Brahmānoti upapattibrahmāno. Te hi idha jhānabhāvanāya vinīvaraṇacittā hutvā brahmaloke uppannā tattha yāvatāyukaṃ vinīvaraṇacittāva honti. Tasmā ‘‘niddosacittā viharantī’’ti vadanti. Brahmānoti vā sakalabuddhaguṇahetubhūtānaṃ dānapāramitādīnaṃ buddhakaradhammānaṃ paripūraṇavasena brūhitaguṇā mahāsattā bodhisattā. Te hi sabbasattānaṃ hitesanena, ahitāpanayanena, sampattipamodanena, sabbattha vivajjitāgatigamanamajjhattabhāvādhiṭṭhānena ca niddosacittā viharanti. Evanti yathā te upapattibrahmāno, mahābodhisattabrahmāno vā, evaṃ etehi brahmavihārehi sampayuttā samaṅgībhūtā.



我来将这段巴利文直译成简体中文：
修习中也得取乐等。但那如毗婆舍那"一切行无常"取无常相一样是非主要,应看只主要取有情概念。或得近行时增长所缘也在那里成就破界限,这是意思。
"限定一住处"这里"我将以慈遍满诸有情"如是以智作限定应限定一条街,解说。以取街摄取街住者如说一方。如是一切处。
267. "遍的流出"即无色界定是遍禅的流出果相似,因遍禅圆满而成就。有些人说因无它们不成就。"定的流出"即色界定和下三无色界定的流出,因依次证得它们而得。"观的流出"因观的威力而得,也因观而应入。"止观的流出"是灭尽定。如说"因具二力"等。以"前三梵住的流出"显示舍梵住只是已依慈等证得三禅而住者的,非余者。为了以譬喻更明显显示那义而说"如"等。这里应说的,前已说。
268. "会"即依所说相有某人寻思。"这里"即在这些慈等中应知梵住性,其他业处只是自利行。但这些以"愿一切有情乐"等为他利行。所以由对有情正行性这些住处最胜。"梵"即所生梵。因为他们这里以禅修习成为离盖心而生梵界,在那里尽寿都是离盖心。所以说"以无过心而住"。或"梵"即以圆满施等波罗蜜等成佛法而增长功德的大士菩萨。因为他们以希求一切有情利益、除不利、喜圆满、在一切处舍离不平等行而住于平等性而以无过心而住。"如是"即如那些所生梵或大菩萨梵,如是与这些梵住相应具足。

269.Catassovātiādipañhassāti catassotiādikassa tividhassa pañhassa. Visuddhimaggādivasāti ettha byāpādasaṃkilesādito visujjhanupāyo visuddhimaggo. Ādi-saddena hitūpasaṃhārādimanasikāravisesā saṅgahitā. Āsaṃ mettādīnaṃ. Appamāṇeti pamāṇarahite. Yenāti yena kāraṇena. Tanti tasmā. Da-kāro padasandhikaro.

Byāpādabahulassa visuddhimaggoti ānetvā sambandhitabbaṃ, ujuvipaccanīkabhāvatoti adhippāyo. Esa nayo sesesupi. Pakkhapātavasena anābhujanamanābhogo majjhattākāroti adhippāyo. Yvāyaṃ catubbidho sattesu manasikāro vutto, tameva upamāya dassetuṃ ‘‘yasmā ca yathā mātā’’tiādi vuttaṃ. Tattha vuttassāpi hitūpasaṃhārādiatthassa upameyyabhāvaṃ upanetvā dassetuṃ atthupanayanattho ‘‘yasmā cā’’ti ca-saddo. Pariyāyeti vāre, tasmiṃ tasmiṃ kiccavasena parivattanakkameti attho. Abyāvaṭāti anussukkā. Tathāti yathā mātā daharādīsu puttesu, tathā sabbasattesu mettādivasena mettāyanādivasikena bhavitabbanti yojanā. Tasmāti yasmā sabbepi saṃkilesadhammā yathārahaṃ dosamoharāgapakkhiyā, tehi ca visujjhanupāyo appamaññā, hitūpasaṃhārādivasena catubbidho ca sattesu manasikāro, tasmā visuddhimaggādivasā catassova appamaññā. Catassopi etā bhāvetukāmena na ekekanti adhippāyo. Sati hi sabbasaṅgahe kamena bhavitabbaṃ. Hitesitā mettāyananti āha ‘‘evaṃ patthitahitāna’’nti. Sambhāvetvā vāti ‘‘imāya paṭipattiyā ayaṃ nirayādīsu nibbatteyyā’’ti parikappetvā vā. Dukkhāpanayanākaārappavattivasena paṭipajjitabbanti sambandho. Tato paranti tato hitākārappavattiādito paraṃ. Kattabbābhāvatoti catutthassa pakārassa kattabbassa abhāvato. Ayaṃ kamoti ayaṃ imāsaṃ appamaññānaṃ yebhuyyena pavattanakkamoti katvā vuttaṃ, na ‘‘imināva kamena etāsaṃ pavatti, na aññathā’’ti. Mettādīnaṃ hi tissannaṃ bhāvanānaṃ kamaniyamo natthi, yaṃ vā taṃ vā paṭhamaṃ bhāvetuṃ labbhā, desanākkamavasena vā evaṃ vuttaṃ.

Ekasattassāpīti ekassāpi sattassa. Appaṭibhāganimittattā paricchedaggahaṇaṃ natthi, na ca sammutisaccavasena pavattaṃ sattaggahaṇaṃ paricchinnarūpādiggahaṇaṃ hotīti appanāppattiyā aparāmāsasattaggahaṇamuddhabhūtānaṃ mettādīnaṃ ekasattārammaṇānampi appamāṇagocaratā vuttā. Evaṃ pamāṇaṃ aggahetvāti yathā uddhumātakādīsu atirekuddhumātakādibhāvappatte padese nimittaṃ gayhati, evaṃ pamāṇaṃ aggahetvā. Sakalapharaṇavasenāti niravasesapharaṇavasena.

270.Nissaraṇattāti ettha yaṃ yassa nissaraṇaṃ, taṃ tassa ujupaṭipakkhabhūtameva hoti. Yathā kāmānaṃ nekkhammaṃ, rūpānaṃ āruppā, saṅkhārānaṃ nibbānaṃ , evaṃ domanassasahitānaṃ byāpādavihiṃsāratīnaṃ nissaraṇabhūtā mettākaruṇāmuditā na somanassarahitā honti. Nissaraṇaggahaṇeneva ca pubbabhāgiyānaṃ tāsaṃ upekkhāsampayogopi anuññātoti daṭṭhabbaṃ anissaraṇabhāvato. Tathā hi aṭṭhavīsatiyā cittuppādesu karuṇāmuditānaṃ pavattiṃ ācariyā icchanti. Na hi brahmavihārupekkhā upekkhāvedanaṃ vinā vattati pārisuddhiupekkhā viya. Na hi kadāci pārisuddhiupekkhā vedanupekkhaṃ vinā vattatīti.

271.Sātasahagatanti sukhasahagataṃ. Tasmāti yasmā ‘‘tato tvaṃ bhikkhū’’tiādikāya (a. ni. 

我来将这段巴利文直译成简体中文：
269. "四等"等问即"四"等三种问。"依清净道等"这里从嗔恚垢等清净的方法是清净道。以"等"字摄取带来利益等特殊作意。"这些"慈等。"无量"即无限量。"以何"即以何因。"彼"即因此。"da"字为词连接。
"嗔恚多者的清净道"应引来连接,意思是因直接对治性。这方法在余处也是。意思是依偏袒而不折曲无作意为平等相。为了显示所说对有情四种作意即以譬喻,而说"如母"等。其中为了显示所说带来利益等义也为所譬,以"以及"连词为引来义的引入。"次第"即轮次,意思是依那那作用的转换次序。"不操心"即不热心。"如是"即如母对幼等子,如是应依慈等方式成为慈爱等自在于一切有情,解说。"所以"即因为一切垢法依宜属嗔痴贪分,而从它们清净的方法是无量,对有情作意四种依带来利益等,所以依清净道等只四无量。意思是要修习这四者不能各各。因为有一切摄取应次第修习。希求利益为慈爱,所以说"如是希求利益者"。"或思惟"即"以此行道他应生地狱等"或思惟。应依除苦相转起方式行道,连接。"从那之后"即从那带来利益相转起等之后。"因无应作"即因第四种无应作。"此次第"即说此是这些无量大多转起次序,非"只依此次序它们转起,非其他"。因为慈等三修习无次第定限,任何可先修习,或依说法次第如是说。
"即使一有情"即即使一个有情。因无对等相无取限定,而依世俗谛转起取有情非取限定色等,所以说超出取有情的无执着的慈等即使一有情所缘也是无量境。"如是不取量"即如在膨胀等在过分膨胀等处取相,如是不取量。"依遍满全部"即依无余遍满。
270. "因出离"这里凡是某者的出离,它必是那者的直接对治。如出离是欲的,无色是色的,涅槃是行的,如是慈悲喜为忧俱的嗔害不乐的出离不离喜。应看以出离说也许可前分它们与舍相应因非出离性。如是阿阇黎欲在二十八心生中悲喜转起。因为梵住舍不离舍受而转起如清净舍。因为清净舍从不离受舍而转起。
271. "伴乐"即俱乐。"所以"即因"从此你比丘"等;

8.63) desanāya catunnampi appamaññānaṃ savitakkādibhāvo viya upekkhāsahagatabhāvopi viññāyati, tasmā. Catassopi appamaññā catukkapañcakajjhānikāti codakassa adhippāyo. Evañhi satīti yadi mūlasamādhimhi vuttamatthaṃ anantaraṃ vuttatāya brahmavihāresu pakkhipati, evaṃ sante kāyānupassanādayopi catukkapañcakajjhānikā siyuṃ, na pana honti vipassanāvasena desitattāti adhippāyo, hontu kāyānupassanādayo ānāpānabhāvanāvasena catukkapañcakajjhānikāti vadeyyāti āsaṅkanto āha ‘‘vedanādīsū’’tiādi. Byañjanacchāyāmattaṃ gahetvāti ‘‘mettā me cetovimutti bhāvitā bhavissatī’’tiādīhi byañjanehi pakāsito eva cittasamādhi ‘‘ajjhattaṃ me cittaṃ ṭhitaṃ bhavissatī’’tiādīhipi byañjanehi pakāsitoti byañjanato labbhamānasamādhicchāyāmattaṃ gahetvā ubhayattha labbhamānaṃ adhippāyaṃ aggahetvāti attho. Suttatthaṃ hi aññathā vadanto ayathāvāditāya satthāraṃ apavadanto nāma hoti. Tenāha ‘‘mā bhagavantaṃ abbhācikkhī’’ti.

272. ‘‘Tayimaṃ dosaṃ pariharitukāmena na sabbaṃ suttaṃ nītatthameva, tasmā garukulato adhippāyo maggitabbo’’ti dassento ‘‘gambhīraṃ hī’’tiādiṃ vatvā tattha ādito paṭṭhāya adhippāyaṃ dassetuṃ ‘‘ayañhī’’tiādimāha. Āyācitā dhammadesanā etenāti āyācitadhammadesano, taṃ āyācitadhammadesanaṃ. Evamevāti garahane nipāto, mudā evāti attho. Ajjhattanti gocarajjhatte, kammaṭṭhānārammaṇeti attho . Yasmā cittekaggatā nāma sasantatipariyāpannā hoti, tasmā atthavaṇṇanāyaṃ ‘‘niyakajjhattavasenā’’ti vuttaṃ. Cittaṃ ṭhitaṃ bhavissatīti bahiddhā avikkhippamānaṃ ekaggabhāve ṭhitaṃ bhavissati. Tato eva susaṇṭhitaṃ, suṭṭhu samāhitanti attho. Uppannāti avikkhambhitā. Pāpakāti lāmakā. Akusalā dhammāti kāmacchandādayo akosallasambhūtaṭṭhena akusalā dhammā. Cittaṃ pariyādāya pavattituṃ okāsādānena kusalacittaṃ khepetvā na ca ṭhassantīti yojanā. Iminā yathāvuttassa samādhānassa kāraṇamāha.

Cittekaggatāmattoti bhāvanamanuyuttena paṭiladdhamattaṃ nātisubhāvitaṃ samādhānaṃ. Taṃ pana upari vuccamānānaṃ samādhivisesānaṃ mūlakāraṇabhāvato ‘‘mūlasamādhī’’ti vutto. Svāyaṃ cittekaggatāmatto ‘‘ajjhattameva cittaṃ saṇṭhapemi sannisādemi ekodiṃ karomi samādahāmī’’tiādīsu viya khaṇikasamādhi adhippeto. Yatheva hi aññatthāpi ‘‘āraddhaṃ kho pana me, bhikkhave, vīriyaṃ ahosi asallīnaṃ…pe… samāhitaṃ cittaṃ ekagga’’nti (a. ni. 8.11; pārā. 11) vatvā ‘‘vivicceva kāmehī’’tiādivacanato (a. ni. 

我来将这段巴利文直译成简体中文：
说法四无量有寻等性也知有舍俱性,所以。难者意思是四无量都是四禅五禅。"如是若"即若将根本定中所说义因紧接所说而置入梵住中,如是则身随观等也应是四禅五禅,但不是因依观说,这是意思。预料会说"让身随观等依安那般那修习是四禅五禅"而说"在受等"等。"只取文句影"即以"我的慈心解脱将修习"等文句所显的心定也以"我内心将住立"等文句所显,意思是只取从文句得的定影而不取两处得的意趣。因为异说经义者名为诽谤世尊说非如实。所以说"勿诽谤世尊"。
272. 显示"欲避此过不是一切经都是了义,所以应从师承寻求意趣"而说"因甚深"等,从最初开始显示其中意趣而说"因这"等。"以此请法说"即以此请求法说。"如是"即呵责不变词,意思是愚痴。"内"即行境内,意思是业处所缘。因为名为心一境性属自相续,所以在义释中说"依自内"。"心将住立"即不向外散乱将住立于一境性。因此即"善住立",意思是善等持。"已生"即未镇伏。"恶"即劣。"不善法"即欲贪等因非善生而为不善法。心将遍取而转起以给予机会而消灭善心而不住立,解说。以此说如所说等持的因。
"只心一境性"即修习者所得初步非极善修的等持。那因为是将说的胜定诸相的根本因而说"根本定"。这只心一境性如"我内心安立、令静、令一趣、等持"等处是意趣刹那定。因为如其他处也说"比丘们,我的精进已发起不退...心等持一境"而从"离欲"等语。;

8.11) paṭhamaṃ vuttacittekaggatā ‘‘khaṇikasamādhī’’ti viññāyati, evamidhāpīti. So eva samādhīti mūlasamādhimāha.

Assāti bhikkhuno, assa vā mūlasamādhissa. Bhāvananti vaḍḍhanaṃ. Ayaṃ samādhīti ca mūlasamādhiyeva adhippeto. Evaṃ bhāvitoti yathā araṇisahitena uppādito aggi gomayacuṇṇādīhi vaḍḍhito gomayaggiādibhāvaṃ pattopi araṇisahitena uppāditamūlaggītveva vuccati, evamidhāpi mūlasamādhi eva mettādivasena vaḍḍhitoti katvā vuttaṃ.

Aññesupi ārammaṇesu pathavīkasiṇādīsu. Tattha yathā mettābhāvanāpubbaṅgamena bhāvanānayena pathavīkasiṇādīsu savitakkādibhāvavasena catukkapañcakajjhānasampāpanavidhinā mūlasamādhissa bhāvanā vuttā, evaṃ karuṇādibhāvanāpubbaṅgamaṃ pathavīkasiṇādīsupi bhāvanāvidhiṃ dassetvā pacchā kāyānupassanādipubbaṅgamaṃ bhāvanāvidhiṃ dassento āsavakkhayāya dhammaṃ desesi. Tena vuttaṃ ‘‘karuṇā me cetovimuttī’’tiādi. Yadi evaṃ dhammānupassanāpariyosānāya desanāya arahattādhigamāya kammaṭṭhānassa kathitattā puna ‘‘tato tvaṃ, bhikkhu, imaṃ samādhiṃ savitakkampī’’tiādi (a. ni. 8.63) kasmā vuttanti? Dhammānupassanāya matthakappattidassanatthaṃ. Sā hi saṅkhārupekkhābhāvena vattamānā yathāvuttajjhānadhamme sammasantī visesato matthakappattā nāma hoti. Phalasamāpattibhūmidassanatthaṃ vuttanti keci.

Puna yato kho tetiādi arahattappattito uddhaṃ laddhabbaphāsuvihāradassanaṃ. Tattha gagghasīti gamissasi. Tasmāti yasmā ‘‘savitakkampī’’tiādikā desanā mettādīnaṃ ārammaṇato aññasmiṃ ārammaṇe samādhiṃ sandhāya vuttā, na appamaññā, tasmā. ‘‘Tathevā’’tiādinā ganthantarenapi tamevatthaṃ samattheti. Tattha tathevāti tikacatukkajjhānavaseneva. Abhidhammeti cittuppādakaṇḍe (dha. sa. 251 ādayo), appamaññāvibhaṅgādīsu (vibha. 684 ādayo) ca tattha tattha abhidhammappadesesu.

273.Subhaparamādivasenāti subha-saddo ‘‘subhanteva adhimutto hotī’’ti (paṭi. ma. 1.212; a. ni. 

我来将这段巴利文直译成简体中文：
首先说的心一境性被了知为"刹那定",这里也如是。"那定"即说根本定。
"他"即比丘,或那根本定。"修习"即增长。"此定"也是意趣根本定。"如是修习"即如以钻木生火增长以牛粪粉等成为牛粪火等,也说为以钻木生起的根本火,这里也如是说因根本定以慈等而增长。
"在其他所缘"即地遍等。其中如以慈修习为前导的修习方法在地遍等以有寻等性而达到四禅五禅的方式说根本定的修习,如是显示以悲等修习为前导在地遍等的修习方式,后显示以身随观等为前导的修习方式而说法为漏尽。所以说"我的悲心解脱"等。若如是因说法以法随观终极而说业处为证得阿罗汉,为何又说"从此你比丘,此定有寻"等?为了显示法随观达到顶点。因为它以行舍性转起而观察如所说禅法尤其名为达到顶点。有些人说为了显示果定地而说。
再"从你"等是显示从证得阿罗汉以上应得安乐住。其中"将去"即将去。"所以"即因"有寻"等说是关于在慈等所缘之外的其他所缘的定,非无量,所以。以"如是"等也以其他论书成立那义。其中"如是"即只依三禅四禅。"在阿毗达摩"即在心生品和无量分别等那那阿毗达摩处。
273. "依净至上等"即净字,如"信解为净"等。;

8.66) evaṃ vuttasubhavimokkhaṃ sandhāya vutto uttarapadalopena. Parama-saddo ukkaṃsattho. Subho subhavimokkho paramo ukkaṃso paramā koṭi etissāti subhaparamā, mettācetovimutti, tato paraṃ tāya sādhetabbaṃ natthīti attho. Asādhāraṇassa atthassa adhippetattā vipassanāsukhādayo idha anavasarā. Itaretaravisiṭṭhāpete visesā, pageva parehi. Tenāha ‘‘aññamaññaṃ asadiso ānubhāvaviseso veditabbo’’ti. Visesetvāti aññamaññaṃ visiṭṭhaṃ katvā.

Tassatassa upanissayattāti subhavimokkhādikassa tassa tassa vimokkhassa pakatūpanissayavasena upanissayapaccayabhāvato. Idāni tamatthaṃ pākaṭataraṃ katvā dassetuṃ ‘‘mettāvihārissā’’tiādi vuttaṃ. Assa mettāvihārissa cittaṃ upasaṃharatoti sambandho. Appaṭikkūlaparicayāti mettābhāvanāvasena sattasaññite yattha katthaci ārammaṇe appaṭikkūlākāreneva gahaṇassa paricitattā. Tassa saṅkhārabhūtampi yaṃ kiñci ārammaṇaṃ appaṭikkūlākāreneva paccupatiṭṭhati, pageva sabhāvato. ‘‘Appaṭikkūla’’nti tatthassa cittaṃ abhirativasena nirāsaṅkaṃ pavattati, paccanīkadhammehi ca sukhena, suṭṭhu ca vimuccati, yatassa jhānassa vimokkhapariyāyo vutto. Tenāha ‘‘appaṭikkūlesū’’tiādi. Yathāvutto ca attho anatthacaraṇādiadhippāyena sacetane ārammaṇe āghātaṃ uppādentassa paṭikkūlaparicayā acetanepi vātātapādike āghātuppattiyā vibhāvetabbo. Na tato paranti tato subhavimokkhato paraṃ kassaci vimokkhassa upanissayo na hotīti attho.

Abhihananti etenāti abhighāto, daṇḍo abhighāto yassa taṃ daṇḍābhighātaṃ, taṃ ādi yassa taṃ daṇḍābhighātādi, daṇḍābhighātādi rūpaṃ nimittaṃ yassa taṃ daṇḍābhighātādirūpanimittaṃ. Kiṃ pana tanti āha ‘‘sattadukkha’’nti, daṇḍappahārādijanitaṃ karajarūpahetukaṃ sattānaṃ uppajjanakadukkhanti attho. Rūpe ādīnavo suparividito hoti karuṇāvihārissa rūpanimittattā, dukkhassa karuṇāya ca paradukkhāsahanarasattāti adhippāyo. Tattha ākāse. Cittaṃ pakkhandati sabbaso rūpānaṃ abhāvo vivaramapagamoti.

Tena tenātiādīsu ayaṃ yojanā – tena tena bhogasampattiādinā pāmojjakāraṇena pamuditānaṃ sattānaṃ uppannapāmojjaviññāṇaṃ samanupassantassa yogino ‘‘sādhu vatāyaṃ satto pamodatī’’ti muditāya pavattisambhavato pamuditaviññāṇassa dassanena viññāṇaggahaṇaparicitaṃ cittaṃ hotīti.

Anukkamādhigatanti ākāsakasiṇavajje yattha katthaci kasiṇe rūpāvacarajjhānādhigamānukkamena rūpavirāgabhāvanāya adhigataṃ. Ākāsanimittaṃ gocaro etassāti ākāsanimittagocaraṃ, tasmiṃ ākāsanimittagocare paṭhamāruppaviññāṇe. Cittaṃ upasaṃharatoti dutiyāruppādhigamāya bhāvanācittaṃ nentassa, tathā bhāvayatoti attho. Tatthāti tasmiṃ paṭhamāruppaviññāṇe. Cittanti viññāṇañcāyatanacittaṃ. Pakkhandatīti anupavisati vimokkhabhāvena appeti.

Ābhogābhāvatoti ‘‘sukhitā hontū’’tiādinā (paṭi. ma. 

我来将这段巴利文直译成简体中文：
如是说净解脱关系以后词省略而说。"至上"字义为最胜。净、净解脱是至上最胜最高极的是净至上,慈心解脱,意思是此外它没有应成就的。因意图不共义而观乐等在此无机会。这些殊胜互异,何况与其他。所以说"应知互不相似的威力殊胜"。"特别"即使互相殊胜。
"因彼彼依止"即因为以自性依止缘方式成为净解脱等彼彼解脱的依止缘。现在为了更明显显示那义而说"慈住者"等。"他慈住者的心引导"为连接。"亲近不厌恶"即因依慈修习对名为有情的任何所缘以不厌恶相取而亲近。他的即使是行性的任何所缘也以不厌恶相现前,何况自性。"不厌恶"即他的心在那里以喜乐而无疑虑转起,与对治法容易、善的解脱,所以说其禅有解脱异名。所以说"在不厌恶"等。如所说义应以作不利等意图对有情所缘生嗔者因亲近厌恶而在无情的风热等生嗔而显示。"非从彼后"即意思是从那净解脱后不成为任何解脱的依止。
"以此打击"为打击,棒是打击者为棒打击,以它为始为以棒打击等,以棒打击等色为相的为以棒打击等色相。"什么是那"而说"有情苦",意思是由棒打等生所生色所引的有情所生苦。色过患善遍知因为悲住者以色为相,因为悲以不堪他苦为味,这是意思。"那里"即在虚空。心趣入因为完全无色离障碍。
在"以彼彼"等中这是解说 - 对见以彼彼财圆满等喜因而喜的有情生喜识的瑜伽者因"善哉此有情欢喜"而喜可能生起,因见喜识而心成为取识所亲近。
"次第证得"即除虚空遍在任何遍中随证得色界禅次第以离色修习而证得。"以虚空相为行境"即虚空相是它的行境,在那以虚空相为行境的初无色识。"心引导"即为证得第二无色而导修习心,意思是如是修习。"那里"即在那初无色识。"心"即识无边处心。"趣入"即以解脱性入定。
"因无作意"即如"愿乐"等。

2.23) sukhāsīsanādivasena ābhujanābhāvato. Sattānaṃ sukhāsīsanādivasena pavattamānā mettādibhāvanāva paramatthaggahaṇamukhena satte ārammaṇaṃ karoti, upekkhābhāvanā pana tathā appavattitvā kevalaṃ ajjhupekkhanavaseneva satte ārammaṇaṃ karotīti āha ‘‘upekkhāvihārissa sukhadukkhādiparamatthaggāhavimukhabhāvato avijjamānaggahaṇadukkhaṃ cittaṃ hotī’’ti. Nanu ca ‘‘kammassakā sattā, te kassa ruciyā sukhitā vā bhavissantī’’tiādinā paṭikkhepavasenapi paramatthaggahaṇamukheneva upekkhābrahmavihāropi satte ārammaṇaṃ karotīti? Saccametaṃ, taṃ pana bhāvanāya pubbabhāge, matthakappattiyaṃ pana kevalaṃ ajjhupekkhanavaseneva satte ārammaṇaṃ karotīti savisesaṃ paramatthato avijjamāne eva visaye tassa pavatti. Avijjamānaggahaṇadukkhatā ca ajjhupekkhanavasena appanāppattiyā aparāmāsasattaggahaṇamuddhabhūtatāya veditabbā. Sesaṃ vuttanayameva.

274.Sabbāpetāti sabbāpi etā appamaññā. Dānādīnanti pāramibhāvappattānaṃ dānādīnaṃ buddhakaradhammānaṃ. Sabbakalyāṇadhammānanti sabbesaṃ anavajjadhammānaṃ, samatiṃsāya pāramitānaṃ, tannimittānaṃ buddhayāniyānañca, sabbehi vā sundarasabhāvānaṃ. Na hi lokiyadhammā buddhakaradhammehi ānubhāvato ukkaṭṭhā nāma atthi, buddhadhammesu vattabbameva natthi. Paripūrikāti parivuddhikarā. Adhiṭṭhānāni viya hi appamaññā sabbāsaṃ pāramitānaṃ pāripūrikarā. ‘‘Hitajjhāsayatāyā’’tiādinā mettābrahmavihārādīnaṃ upekkhābrahmavihārassa adhiṭṭhānabhāvadassanamukhena catūhi appamaññāhi attano santānassa pageva abhisaṅkhatattā mahābodhisattā dānādipāramiyo pūretuṃ samatthā honti, nāññathāti imamatthaṃ dasseti. Imassa dātabbaṃ, imassa na dātabbanti nidassanamattaṃ daṭṭhabbaṃ, ‘‘idaṃ dātabbaṃ, idaṃ na dātabbanti ca vibhāgaṃ akatvā’’ti vattabbato. Deyyapaṭiggāhakavikapparahitā hi dānapāramitā. Yathāha –

‘‘Yathāpi kumbho sampuṇṇo, yassa kassaci adhokato;

Vamatevudakaṃ nissesaṃ, na tattha parirakkhatī’’ti. (bu. vaṃ. 

我来将这段巴利文直译成简体中文：
因无希望乐等而作意。以希望有情乐等方式转起的慈等修习以取胜义为门而以有情为所缘,但舍修习不如是转起只依观察方式以有情为所缘,所以说"舍住者因背离取乐苦等胜义而心成为取不存在的苦"。但难道不是以"有情是业的所有者,他们依谁的欲而将乐"等否定方式也以取胜义为门而舍梵住也以有情为所缘吗?这是真的,但那在修习前分,但在达顶点时只依观察方式以有情为所缘,所以他的转起在胜义不存在的境更殊胜。应知取不存在的苦性因依观察而定的无执着而超出取有情。余如所说方式。
274. "这一切"即这一切无量。"施等"即成波罗蜜的施等成佛法。"一切善法"即一切无过法,即三十波罗蜜及其因及佛乘法,或一切善性者。因为世间法无有以威力胜过成佛法者,关于佛法更无须说。"圆满"即使增长。因为无量如诸依止是一切波罗蜜的圆满者。以"希求利益性"等以显示慈梵住等是舍梵住的依止为门而显示此义:因为大菩萨以四无量而先成就自相续而能圆满施等波罗蜜,不以其他。"应给此,不应给此"应看只是譬喻,因应说"不作此应给、此不应给的分别"。因为施波罗蜜无所施、受施者的分别。如说:
"如满瓶对任何下方者,
水完全流出不护彼。"

2.118);

‘‘Sabbasattāna’’nti idaṃ ‘‘sukhanidāna’’nti imināpi sambandhitabbaṃ, ‘‘dentī’’ti iminā ca. Tena deyyadhammena viya dānadhammenāpi mahāsattānaṃ lokassa bahūpakāratā vuttā hoti, tathā tassa pariṇāmanato. Tadatthadīpanatthaṃ hi ‘‘vibhāgaṃ akatvā’’ti vatvāpi ‘‘sabbasattāna’’nti vuttaṃ. Tesanti sabbasattānaṃ. Upaghātanti etthāpi ‘‘vibhāgaṃ akatvā’’ti ānetvā sambandhitabbaṃ. Ayaṃ hettha padayojanā – vibhāgaṃ akatvā upaghātaṃ parivajjayantā sabbasattānaṃ sukhanidānaṃ sīlaṃ samādiyantīti. Sattakālavikapparahitā hi sīlapāramitā, lokatthameva cassa phalaṃ pariṇamīyati. Nekkhammaṃ bhajantīti pabbajjaṃ upagacchanti. Pabbajitassa hi sabbaso sīlaṃ paripūrati, na gahaṭṭhassa. Idhāpi ‘‘vibhāgaṃ akatvā sabbasattānaṃ sukhanidāna’’nti idaṃ ānetvā sambandhitabbaṃ. Na hi bodhisattā kālavibhāgaṃ katvā pabbajjaṃ anutiṭṭhanti, sīlaṃ vā samādiyanti, nidassanamattañcetaṃ jhānādinekkhammabhajanassāpi icchitabbattā. Sabbasattānaṃ sukhanidānatā heṭṭhā vuttanayāva. Esa nayo sesesupi. Hitāhitesūti atthānatthesu. Asammohatthāyāti sammohaviddhaṃsanāya. Paññaṃ pariyodapentīti yogavihitaṃ vijjāṭṭhānādiṃ assutaṃ suṇantā sutaṃ vodapentā ahaṃkāramamaṃkārādiṃ vidhunantā ñāṇaṃ visodhenti. ‘‘Ahaṃ mamā’’ti vikapparahitā hi paññāpāramitā. Hitasukhatthāyāti sattānaṃ hitasukhādivuddhiyatthameva. Niccanti satataṃ avicchedena paṭipakkhena avokiṇṇaṃ. Vīriyamārabhantīti yathā sattānaṃ anuppannaṃ hitasukhaṃ uppajjati, uppannaṃ abhivaḍḍhati, evaṃ parakkamaṃ karonti. Saṅkocavikkheparahitā hi vīriyapāramitā. ‘‘Vīrabhāvaṃ pattāpī’’ti iminā aparaddhānaṃ niggahasamatthataṃ dasseti. Nānappakārakaṃ aparādhaṃ khamantīti mammacchedanākārena attani pavattitaṃ nānāvidhaṃ aparādhaṃ sahanti. Attaparavikappavirahitā hi dosasahanā khantipāramitā.

Paṭiññaṃ na visaṃvādentīti avisaṃvādanasāmaññena sabbassapi anariyavohārassa akaraṇamāha. Paṭiññāte, apaṭiññāte ca diṭṭhādike micchāvikapparahitā hi saccapāramitā. Avicalādhiṭṭhānāti yathāsamādinnesu dānādidhammesu niccalādhiṭṭhāyino acalasamādānādhiṭṭhānā, samādinnesu ca buddhakaradhammesu sammadeva avaṭṭhānaṃ adhiṭṭhānapāramitā. Tesūti sattesu. Avicalāyāti paṭipakkhena akampanīyāya. Evanti yathāvuttena sattesu hitajjhāsayatādiākārena. Yathā ca brahmavihārādhiṭṭhānā pāramiyo, evaṃ adhiṭṭhānādhiṭṭhānāpi. Tathā hi yathāpaṭiññaṃ parānuggahāya pāramīnaṃ anuṭṭhānena saccādhiṭṭhānaṃ, tappaṭipakkhapariccāgato cāgādhiṭṭhānaṃ, pāramīhi sacittupasamato upasamādhiṭṭhānaṃ, tāhi parahitūpāyakosallato paññādhiṭṭhānaṃ. Evaṃ paccekampi pāramitāsu yathārahaṃ netabbaṃ. Ayamettha saṅkhepo, vitthārato pana pāramitāsu yaṃ vattabbaṃ, taṃ paramatthadīpaniyaṃ cariyāpiṭakavaṇṇanāyaṃ vuttanayeneva veditabbaṃ, ativitthārabhayena na vitthārayimha. Tathā dasabalañāṇādiketi. Etāva hontīti etā honti evāti yojanā.

Brahmavihāraniddesavaṇṇanā niṭṭhitā.

Iti navamaparicchedavaṇṇanā.

10. Āruppaniddesavaṇṇanā

Paṭhamāruppavaṇṇanā



我来将这段巴利文直译成简体中文：
"一切有情"此应与"乐因"及"给予"连接。由此说大士以所施物和施法对世间多所利益,因为如是回向。因为为了显示其义而说"不作分别"后又说"一切有情"。"他们"即一切有情。"损害"这里也应引来"不作分别"连接。这里词的解释是 - 不作分别而避免损害,受持为一切有情乐因的戒。因为戒波罗蜜无时分别,其果报也只回向世间利益。"亲近出离"即趣向出家。因为出家者完全圆满戒,非在家者。这里也应引来"不作分别为一切有情乐因"连接。因为菩萨不作时分别而行出家或受持戒,这只是譬喻因也应欲亲近禅等出离。一切有情乐因性如前说方式。这方法在余处也是。"利与不利"即义与非义。"为不愚痴"即为断除愚痴。"净化慧"即听闻未闻的所应修学处等而净化所闻,抖落我执我所执等而清净智。因为慧波罗蜜无"我我所"分别。"为利乐"即只为有情利乐等增长。"常"即相续不断不为对治所杂。"发起精进"即为了使有情未生的利乐生起,已生增长而作努力。因为精进波罗蜜无畏缩散乱。以"已达勇健性"显示能制伏犯错者。"忍诸种过失"即忍受以切断要害相对自己所作的种种过失。因为忍波罗蜜无自他分别的忍受忿。
"不违背诺言"以不违背一般而说不作一切非圣语。因为谛波罗蜜无对已诺、未诺等所见等的邪分别。"不动决意"即对如所受持的施等法是不动决意者、不动受持决意者,即对所受持的成佛法善正住立是决意波罗蜜。"他们"即诸有情。"不动"即不为对治所动。"如是"即以如所说对有情希求利益等相。如梵住为依止的诸波罗蜜,如是也是依止为依止。如是因为依诺言为利他而行波罗蜜是谛依止,舍离其对治是舍依止,以诸波罗蜜而自心寂静是寂止依止,以它们为利他方便善巧是慧依止。如是应依宜各各引导波罗蜜。这里这是略说,但关于波罗蜜应说的详细,应如《胜义光明》中《行藏注》所说方式了知,因怕太详细而未详说。如是在十力智等。"只这些"即解释为这些就是。
梵住释注已终。
如是第九品注。
10.无色释注
初无色注

275.Uddiṭṭhesūti ‘‘cattāro āruppā’’ti evaṃ uddiṭṭhesu, niddhāraṇe cetaṃ bhummaṃ. Tenevāha ‘‘catūsu āruppesū’’ti. Tattha rūpavivekena arūpaṃ, arūpameva āruppaṃ jhānaṃ, idha pana tadatthaṃ kammaṭṭhānaṃ adhippetaṃ. Taṃ bhāvetukāmo catutthajjhānaṃ uppādetīti sambandho. Rūpādhikaraṇanti rūpahetu. Hetuattho hi ettha adhikaraṇa-saddo ‘‘kāmādhikaraṇa’’ntiādīsu (ma. ni. 

我来将这段巴利文直译成简体中文：
275. "在所说"即如是在"四无色"中所说,这是处格的分词。所以说"在四无色中"。其中以离色为无色,无色即无色禅,但这里意为其义的业处。"欲修习它而生起第四禅"为连接。"因色"即以色为因。因为这里因字义如"因欲"等。
provided by EasyChat

1.168-169) viya. Daṇḍanaṭṭhena daṇḍo, muggarādi. Parapīḷādhippāyena tassa ādānaṃ daṇḍādānaṃ. Sattānaṃ sasanaṭṭhena satthaṃ, āvudhaṃ. Bhaṇḍanaṃ kalaho. Virodho viggaho. Nānāvādo vivādo. Etanti yathāvuttaṃ daṇḍādānādikaṃ. Sabbasoti anavasesato. Āruppe arūpabhāve, āruppe vā bhave. Rūpānaṃyevāti diṭṭhādīnavānaṃ rūpānaṃyeva, na arūpānanti adhippāyo. Nibbidāyāti vikkhambhanavasena nibbindanatthāya. Virāgāyāti virajjanatthāya. Nirodhāyāti nirujjhanatthāya. Sabbametaṃ samatikkamaṃ sandhāya vuttaṃ. Daṇḍādānādīnanti ādi-saddena adinnādānādikaṃ sabbaṃ rūpahetukaṃ anatthaṃ saṅgaṇhāti, na idha pāḷiyaṃ āgatamevāti daṭṭhabbaṃ. Karajarūpeti yathāvuttādīnavādhikaraṇabhāvayogyaṃ dassetuṃ vuttaṃ, oḷārikarūpeti attho. Ādīnavanti dosaṃ. Tassāti rūpassa. Ālokoti vaṇṇaviseso evāti tattha pavattaṃ paṭibhāganimittaṃ ugghāṭetvā siyā ākāsanimittaṃ uggahetuṃ, na pana paricchinnākāsakasiṇaṃ ugghāṭetvā. Tassa hi ugghāṭanā nāma rūpanimitteneva siyāti āha ‘‘ṭhapetvā paricchinnākāsakasiṇaṃ navasū’’ti. Keci pana ‘‘ālokakasiṇampi ṭhapetvā aṭṭhasū’’ti vadanti, tassa pana ṭhapane kāraṇaṃ na dissati, karajarūpaṃ atikkantaṃ hoti tassa anālambanato.

Yadi evaṃ kasmā ‘‘catutthajjhānavasenā’’ti vuttaṃ. Nanu paṭhamajjhānādīnipi tassa anālambanavaseneva pavattanti paṭibhāganimittārammaṇattā? Saccametaṃ, oḷārikaṅgappahānato pana santasabhāvena āneñjappattena catutthajjhānena atikkantaṃ suṭṭhu atikkantaṃ nāma hotīti ‘‘catutthajjhānavasenā’’ti vuttaṃ . Keci ‘‘assāsapassāsānaṃ nirujjhanato, kāmadhātusamatikkamanato cā’’ti vadanti, taṃ akāraṇaṃ, itaresaṃ cittasamuṭṭhānarūpānaṃ sambhavato, heṭṭhimajjhānānañca akāmadhātusaṃvattanīyato. Tappaṭibhāgamevāti karajarūpapaṭibhāgameva nimittaggāhasambhavato. Sadisañca nāma taṃ na hoti, tasmā kiṃ tassa samatikkamanenāti anuyogaṃ sandhāya ‘‘kathaṃ? Yathā’’tiādi vuttaṃ. Tattha kathanti kathetukamyatāpucchā. Yathāti opammatthe nipāto. Lekhācittanti kāḷavaṇṇādinā kataparikammāya lekhāya cittaṃ. Phalitantaranti vivaraṃ. Disvāti dūrato disvā. Samānarūpasaddasamudācāranti sadisarūpasaṇṭhānasarappayogaṃ.

Ārammaṇavasenāti ‘‘mama cakkhu sobhanaṃ, mama kāyo thiro, mama parikkhārā sundarā’’ti evaṃ ārammaṇakaraṇavasena. Karajarūpasamaṅgikāloti attano attabhāvarūpena ceva ārammaṇarūpena ca samannāgatakālo. Tampīti kasiṇarūpassapi. Sāmiatthe hi idaṃ upayogavacanaṃ. Bhayasantāsaadassanakāmatā viya samatikkamitukāmatāti yojanā. Idañca yathāvuttānaṃ nibbidāvirāganirodhānaṃ sādhāraṇavacanaṃ. Te hi tayo apekkhitvā bhayasantāsaadassanakāmatā vuttā. Eko kira sunakho vane sūkarena pahaṭamatto palāto, so arūpadassanavelāya bhattapacanaukkhaliṃ dūrato disvā sūkarasaññāya bhīto uttasanto palāyi, pisācabhīruko puriso rattibhāge aparicite dese matthakacchinnaṃ tālakkhandhaṃ disvā pisācasaññāya bhīto uttasanto mucchito papati, taṃ sandhāya vuttaṃ ‘‘sūkarā…pe… veditabbā’’ti.



我来将这段巴利文直译成简体中文：
以惩罚义为杖,即杵等。以伤害他人意图而取它为取杖。以杀害有情义为刀,即武器。争吵是争斗。敌对是对抗。异说是诤论。"此"即如所说取杖等。"一切"即无余。"在无色"即在无色性,或在无色有。"只诸色"即意思是只诸已见过患的色,非无色。"为厌离"即为了以镇伏方式厌离。"为离染"即为了离染。"为灭"即为了灭。一切这是说关于超越。"取杖等"以等字摄取不与取等一切以色为因的不利,应知不只是此经文所说。"所生色"为了显示适合如所说过患的因性而说,意思是粗色。"过患"即过失。"它"即色。"光明"即只颜色差别,所以可以去除那里转起的似相而取虚空相,但不是去除限定虚空遍。因为它的去除只应以色相,所以说"除限定虚空遍在九"。但有些人说"也除光明遍在八",但不见它除的理由,因为不缘它而已超越所生色。
若如是为何说"依第四禅"。难道初禅等不是也以不缘它而转起因为以似相为所缘?这是真的,但因为舍离粗支而以寂静性达不动的第四禅超越才名为善超越,所以说"依第四禅"。有些人说"因为入出息灭、超越欲界",那无理由,因为其他心生色存在,下禅不导向欲界。"只它的似"即只所生色的似因为可能执取相。它不名为相似,所以为了指责"以超越它有什么用"而说"如何?如"等。其中"如何"是欲说明的问。"如"是譬喻不变词。"画"即以黑色等所作工巧的画。"裂隙"即间隙。"见"即从远处见。"相似色声现行"即相似色形声发。
"依所缘"即如"我眼端正,我身坚实,我资具美好"如是依作所缘。"具所生色时"即具足自身体色和所缘色的时。"它"即遍色。因为这是表主格义的宾格。解释为如欲见恐怖惊惧一样欲超越。这也是如所说厌离、离染、灭的共说。因为说恐怖惊惧欲见是关系那三。据说一只狗在林中被猪所伤而逃,它在无现色时从远处见煮饭锅而以为是猪而恐怖惊惧逃走,一个怕鬼的人在夜晚不熟悉的地方见砍断的椰子树干而以为是鬼而恐怖惊惧晕倒,关于这而说"应知如猪等"。

276.Evanti yathāvuttaṃ opammatthaṃ nigamento āha. Soti yogāvacaro. Tasmiṃ jhāne ādīnavaṃ passatīti sambandho. Rūpanti kasiṇarūpaṃ. Santavimokkhatoti arūpajjhānato. Tāni hi ‘‘ye te santā vimokkhā atikkamma rūpe āruppā’’tiādīsu (a. ni. 8.72; 10.9) santavimokkhāti āgatā. Santatāsiddhi cassa anussutito daṭṭhabbā. Yathevāti eva-kārena yena pakārena etaṃ rūpāvacaracatutthajjhānaṃ duvaṅgikaṃ, evaṃ āruppānipīti upekkhācittekaggatāvasena duvaṅgikattaṃ dasseti, na tatiyajjhāne viya duvaṅgikatāmattaṃ. Nanu cetthāpi duvaṅgikatāmattameva bhūmibhedatoti? Nāyaṃ doso upamopameyyabhāvassa bhinnādhikaraṇato.

Tatthāti tasmiṃ rūpāvacaracatutthajjhāne. Nikantinti apekkhaṃ. Pariyādāyāti ādīnavadassanena tasmiṃ jhāne khepetvā, anapekkho hutvāti attho. Santato manasikaraṇeneva paṇītato, sukhumato ca manasikāro siddho hotīti āha ‘‘santato anantato manasi karitvā’’ti. Pattharitvāti pageva vaḍḍhitaṃ, tadā vaḍḍhanavasena vā pattharitvā. Tenāti kasiṇarūpena. Ugghāṭeti kasiṇanti rūpāvacaracatutthajjhānassa ārammaṇabhūtaṃ pathavīkasiṇādikasiṇarūpaṃ apaneti. Ugghāṭanavidhiṃ pana dassento ‘‘ugghāṭento hī’’tiādimāha. Tattha saṃvelletīti paṭisaṃharati. Aññadatthūti ekaṃsena. Neva ubbaṭṭatīti neva uṭṭhahati. Na vivaṭṭatīti na vinivaṭṭati. Imassāti imassa kasiṇarūpassa. Amanasikāranti manasi akaraṇaṃ acintanaṃ. Manasikārañca paṭiccāti ‘‘ākāso ākāso’’ti bhāvanāmanasikārañca nissāya. Idaṃ vuttaṃ hoti – rūpāvacaracatutthajjhānassa ārammaṇabhūtaṃ kasiṇarūpaṃ na sabbena sabbaṃ manasi karoto, tena ca phuṭṭhokāsaṃ ‘‘ākāso ākāso’’ti manasi karoto yadā taṃ bhāvanānubhāvena ākāsaṃ hutvā upaṭṭhāti, tadā so kasiṇaṃ ugghāṭeti nāma, tañca tena ugghāṭitaṃ nāma hotīti. Tenāha ‘‘kasiṇugghāṭimākāsamattaṃ paññāyatī’’ti. Sabbametanti tividhampetaṃ ekameva pariyāyabhāvato.

‘‘Nīvaraṇāni vikkhambhantī’’ti kasmā vuttaṃ? Nanu rūpāvacarapaṭhamajjhānassa upacārakkhaṇeyeva nīvaraṇāni vikkhambhitāni, tato paṭṭhāya cassa na nesaṃ pariyuṭṭhānaṃ. Yadi siyā, jhānato parihāyeyya? Yaṃ paneke vadanti ‘‘attheva sukhumāni arūpajjhānavikkhambhaneyyāni nīvaraṇāni, tāni sandhāyetaṃ vutta’’nti, taṃ tesaṃ matimattaṃ. Na hi mahaggatakusalesu lokuttarakusalesu viya odhiso pahānaṃ nāma atthi. Yo pana rūpāvacarehi āruppānaṃ uḷāraphalatādiviseso, so bhāvanāvisesena santatarapaṇītatarabhāvena tesuyeva purimapurimehi pacchimapacchimānaṃ viyāti daṭṭhabbaṃ. ‘‘Vikkhambhantī’’ti pana vacanaṃ vaṇṇabhaṇanavasena vuttaṃ. Tathā hi aññatthāpi heṭṭhā pahīnānaṃ upari pahānaṃ vuccati. Ye pana ‘‘sabbe kusalā dhammā sabbesaṃ akusalānaṃ paṭipakkhāti katvā evaṃ vutta’’nti vadanti, tehi dutiyajjhānūpacārādīsu nīvaraṇavikkhambhanāvacanassa kāraṇaṃ vattabbaṃ. Sati santiṭṭhatīti ākāsanimittārammaṇā sati sammā sūpaṭṭhitā hutvā tiṭṭhati. Satisīsena cettha upacārajjhānānuguṇānaṃ saddhāpañcamānaṃ sakiccayogaṃ dasseti. Upacārenāti upacārajjhānena. Idhāpīti rūpāvacaracatutthajjhānaṃ sandhāya sampiṇḍanaṃ. Taṃ hi upekkhāvedanāsampayuttaṃ. Sesanti ‘‘sesāni kāmāvacarānī’’tiādi. Yaṃ idha vattabbamavuttaṃ, taṃ pana pathavīkasiṇaniddese (visuddhi. 

我来将这段巴利文直译成简体中文：
276. "如是"结合如所说譬喻义而说。"他"即瑜伽行者。"在那禅见过患"为连接。"色"即遍色。"从寂静解脱"即从无色禅。因为它们在"那些寂静解脱超越诸色的无色"等中来为寂静解脱。应从传承见其寂静性成就。"正如"以"如是"字显示如这色界第四禅二支,如是无色也以舍和心一境性二支,不如第三禅只二支。难道这里不也只是二支因为界别不同吗?这不是过失因为能喻所喻不同处。
"那里"即在那色界第四禅。"爱著"即期待。"遍知"即以见过患而尽那禅,意思是成为无期待。只由作意为寂静即成就作意为胜妙、微细,所以说"作意为寂静无边"。"扩展"即先已增长,或由那时增长方式而扩展。"它"即遍色。"去除遍"即除去作为色界第四禅所缘的地遍等遍色。为了显示去除方法而说"去除时"等。其中"卷起"即收摄。"唯"即一向。"不升"即不起。"不转"即不回转。"此"即此遍色。"不作意"即不作、不想。"缘作意"即依"虚空虚空"的修习作意。这是说 - 不完全作意作为色界第四禅所缘的遍色,而作意它所遍满处为"虚空虚空",当它依修习威力而成为虚空显现时,那时他名为去除遍,它名为被他去除。所以说"显现只是去除遍的虚空"。"这一切"即这三种因为只是异名。
为何说"镇伏诸盖"?难道不是在色界初禅近行刹那已镇伏诸盖,从那以来它们不现行?若有,应退失禅。有些人说"确实有微细的应以无色禅镇伏的诸盖,关于它们而如是说",那只是他们的想法。因为在广大善中没有像出世间善那样的部分断。但无色胜过色界的殊胜果等,应见那是以修习殊胜而更寂静更胜妙,如在它们中后后胜过前前。但说"镇伏"是依赞叹方式说。如是在其他处也说上断已在下断。但有些人说"说一切善法是一切不善的对治",他们应说在第二禅近行等说镇伏诸盖的理由。"念住立"即缘虚空相的念正善住立而住。以念为首显示近行禅随顺的以信为第五的随作用。"以近行"即以近行禅。"这里也"即总摄关于色界第四禅。因为它相应舍受。"余"即"余欲界"等。应说这里未说的在地遍释中。

1.51 ādayo) vuttanayānusārena veditabbanti āha ‘‘pathavīkasiṇe vuttanayamevā’’ti.

Evaṃ yaṃ tattha avisiṭṭhaṃ, taṃ atidisitvā idāni visiṭṭhaṃ dassetuṃ ‘‘ayaṃ pana viseso’’tiādimāha. Yānapputoḷi kumbhimukhādīnanti oguṇṭhanasivikādiyānānaṃ mukhaṃ yānamukhaṃ, putoḷiyā khuddakadvārassa mukhaṃ putoḷimukhaṃ, kumbhimukhanti paccekaṃ mukha-saddo sambandhitabbo. Ākāsaṃyeva yānamukhādiparicchinnaṃ. Parikammamanasikārenāti parikammabhūtena manasikārena upacārajjhānena. Parikammaṃ anulomaṃ upacāroti ca anatthantarañhetaṃ. Pekkhamāno arūpāvacarajjhānacakkhunā.

277.Sabbākārenāti rūpanimittaṃ daṇḍādānasambhavadassanādinā sabbena rūpadhammesu, pathavīkasiṇādirūpanimittesu, tadārammaṇajjhānesu ca dosadassanākārena, tesu eva vā rūpādīsu nikantippahānaanāvajjitukāmatādinā. Rūpajjhānampi rūpanti vuccati uttarapadalopena ‘‘rūpūpapattiyā maggaṃ bhāvetī’’tiādīsu (dha. sa. 160; vibha. 625) yathā rūpabhavo rūpaṃ. Rūpīti hi rūpajjhānalābhīti attho. Ārammaṇampi kasiṇarūpaṃ rūpanti vuccati purimapadalopena yathā ‘‘devadatto datto’’ti. Rūpāni passatīti kasiṇarūpāni jhānacakkhunā passatīti attho. Tasmāti yasmā uttarapadalopena, purimapadalopena ca yathākkamaṃ rūpajjhānakasiṇarūpesu rūpavohāro dissati, tasmā. Rūpe rūpajjhāne taṃsahagatā saññā rūpasaññā. Tadārammaṇassa cāti ca-saddena yathāvuttaṃ rūpāvacarajjhānaṃ sampiṇḍeti, tena pāḷiyaṃ ‘‘rūpasaññāna’’nti sarūpekasesena niddeso katoti dasseti. Virāgāti jigucchanato. Nirodhāti tappaṭibandhachandarāgavikkhambhanena nirodhanato. Vuttamevatthaṃ pākaṭataraṃ kātuṃ ‘‘kiṃ vuttaṃ hotī’’tiādi vuttaṃ. Tassa sabbākārena virāgā anavasesānaṃ nirodhāti evaṃ vā ettha yojanā kātabbā.

‘‘Ārammaṇe avirattassa saññāsamatikkamo na hotī’’ti idaṃ yasmā imāni jhānāni ārammaṇātikkamena pattabbāni, na aṅgātikkamenāti katvā vuttaṃ. Yasmā panettha saññāsamatikkamo ārammaṇasamatikkamena vinā na hoti, tasmā ‘‘samatikkantāsu ca saññāsu ārammaṇaṃ samatikkantameva hotī’’ti āha. Avatvā vuttoti sambandho. Samāpannassātiādīsu kusalasaññāvasena samāpannaggahaṇaṃ, vipākasaññāvasena upapannaggahaṇaṃ, kiriyāsaññāvasena diṭṭhadhammasukhavihāraggahaṇaṃ. Arahato hi jhānāni visesato diṭṭhadhammasukhavihāro. Yadi saññāsamatikkamassa anunipphādiārammaṇasamatikkamo vibhaṅge ca avutto, atha kasmā idha gahitoti anuyogaṃ sandhāyāha ‘‘yasmā panā’’tiādi. Ārammaṇasamatikkamavasenāpi ayamatthavaṇṇanā katā, ‘‘tadārammaṇassa cetaṃ adhivacana’’ntiādinā vibhaṅge viya saññāsamatikkamameva avatvāti adhippāyo.



我来将这段巴利文直译成简体中文：
1.51. 等应依所说方式了知,所以说"正如地遍所说方式"。
如是指出那里无差别后,现在为了显示差别而说"但这差别"等。"车门、屋门、瓮口等"即覆罩轿等车的口为车门,小门的口为屋门,瓮口,应各别连接口字。只是车门等所限定的虚空。"以遍作作意"即以作为遍作的作意近行禅。遍作、随顺、近行这无异义。以无色界禅眼观看。
277. "一切相"即依见所起取杖等而以一切见诸色法、地遍等色相及其所缘诸禅过患相,或在那些色等依离爱著、不欲作意等。色禅也依后词省略说为色,如在"修习生色道"等中,如色有说为色。因为"有色"意思是具色禅者。所缘遍色也依前词省略说为色,如"提婆达多为达多"。"见诸色"即以禅眼见诸遍色的意思。"所以"即因为依后词省略、前词省略而次第见在色禅遍色中的色施设,所以。在色即色禅中与它俱生的想为色想。"及其所缘"以及字摄如所说色界禅,以此显示经文"诸色想"以同形省略作释。"离染"即因厌恶。"灭"即因镇伏所系爱欲而灭。为了使已说义更明显而说"什么是所说"等。或者这里应如是解释为"于它一切相离染无余灭"。
"未离染所缘者不能超越想"因为这些禅应以超越所缘而证得,不以超越支而说。但因为这里无有不以超越所缘而超越想,所以说"想已超越时所缘已超越"。"不说而说"为连接。在"入定"等中,依善想摄取入定,依异熟想摄取生起,依唯作想摄取现法乐住。因为阿罗汉的诸禅特别是现法乐住。若以随成就超越所缘而不说超越想,分别论中也不说,那为何这里取?为了指出质问而说"但因为"等。也依超越所缘而作此义注释,不只说超越想如分别论中以"这是它所缘的异名"等,这是意思。

278.Paṭighātenāti paṭihananena visayīvisayasamodhānena. Atthaṅgamātiādīsu purimaṃ purimaṃ pacchimassa pacchimassa atthavacanaṃ, tasmā paṭighasaññānaṃ atthaṅgamo jhānasamaṅgikāle anuppattīti tassa idheva gahaṇe kāraṇaṃ anuyogamukhena dassetuṃ ‘‘kāmañcetā’’tiādi vuttaṃ. Ussāhajananatthaṃ paṭipajjanakānaṃ. Etāsaṃ paṭighasaññānaṃ. Ettha paṭhamāruppakathāyaṃ. Vacanaṃ atthaṅgamavasena.

Kiṃ vā pasaṃsākittanena, paṭighasaññānaṃ pana atthaṅgamo idheva vattabbattā vuttoti dassetuṃ ‘‘atha vā’’tiādi vuttaṃ. Tattha sabhāvadhammassa abhāvo nāma paṭipakkhena pahīnatāya vā paccayābhāvena vā. Tesu rūpajjhānasamaṅgino paṭighasaññānaṃ abhāvo paccayābhāvamattena, na paṭipakkhādhigamenāti dassento āha ‘‘kiñcāpī’’tiādi. Tattha tāti paṭighasaññā . Rūpāvacaranti rūpāvacarajjhānaṃ. Samāpannassāti samāpajjitvā viharantassa. Kiñcāpi na santīti yojanā. Na pahīnattā na santīti na tadā paṭighasaññā pahīnabhāvena na santi nāma. Tattha kāraṇamāha ‘‘na hi rūpavirāgāya rūpāvacarabhāvanā saṃvattatī’’ti. Nanu ca paṭighasaññāpi arūpadhammā evāti codanaṃ sandhāyāha ‘‘rūpāyattā ca etāsaṃ pavattī’’ti. Ayaṃ pana bhāvanāti arūpabhāvanamāha. Dhāretunti avadhāretuṃ. Idhāti arūpajjhāne. Āneñjābhisaṅkhāravacanādīhi āneñjatā. ‘‘Ye te santā vimokkhā atikkamma rūpe āruppā’’tiādinā (a. ni. 8.72; 10.9) santavimokkhatā ca vuttā.

279. Dosadassanapubbakapaṭipakkhabhāvanāvasena paṭighasaññānaṃ suppahīnattā mahatāpi saddena arūpasamāpattito na vuṭṭhāti. Tathā pana na suppahīnattā sabbarūpāvacarasamāpattito vuṭṭhānaṃ siyā, paṭhamajjhānaṃ pana appakampi saddaṃ na sahatīti taṃ samāpannassa saddo kaṇṭakoti vuttaṃ. Āruppabhāvanāya abhāve cutito uddhaṃ uppattirahānaṃ rūpasaññāpaṭighasaññānaṃ yāva attano vipākappavatti, tāva anuppattidhammatāpādanena samatikkamo, atthaṅgamo ca vutto. Nānattasaññāsu pana yā tasmiṃ bhave na uppajjanti ekantarūpanissitā, tā anokāsatāya na uppajjanti, na āruppabhāvanāya nivāritattā, anivāritattā ca kāci uppajjanti. Tasmā tāsaṃ amanasikāro anāvajjanaṃ apaccavekkhaṇaṃ, javanapaṭipādakena vā bhavaṅgamanassa anto akaraṇaṃ appavesanaṃ vuttaṃ.

Tena ca nānattasaññāmanasikārahetūnaṃ rūpānaṃ samatikkamā samādhissa thirabhāvaṃ dassetuṃ ‘‘saṅkhepato’’tiādi vuttaṃ. Apica imehi tīhi padehi ākāsānañcāyatanasamāpattiyā vaṇṇo kathito sotūnaṃ ussāhajananatthaṃ, palobhanatthañca. Ye hi akusalā evaṃgāhino ‘‘sabbassādarahite ākāse pavattitasaññāya ko ānisaṃso’’ti, te tato micchāgāhato nivattetuṃ tīhi padehi jhānassa ānisaṃso kathito. Taṃ hi sutvā tesaṃ evaṃ bhavissati ‘‘evaṃ santā kirāyaṃ samāpatti evaṃ paṇītā, handassā nibbattanatthaṃ ussāhaṃ karissāmī’’ti.



我来将这段巴利文直译成简体中文：
278. "以对碍"即以撞击、境与境界和合。在"消灭"等中前前是后后的义说,所以对碍想的消灭是在禅具足时不生起,为了以质问方式显示这里取它的理由而说"虽然这些"等。为了生起学修者的努力。这些对碍想。在这初无色说中。说以消灭方式。
或者何须赞美宣扬,但应在这里说对碍想的消灭而说,为了显示这而说"或者"等。其中自性法的无有即是以对治断或以缘无。其中具色禅者对碍想的无有只是以缘无,非以证得对治,为了显示这而说"虽然"等。其中"它们"即对碍想。"色界"即色界禅。"入定"即入后住。应连接为"虽然不存在"。不是因断而不存在,意思是那时对碍想不名为以断而不存在。说其中理由"因为色界修习不导向离色染"。难道对碍想也只是无色法,为了指出此诘问而说"它们的转起依于色"。"但此修习"即说无色修习。"执持"即决定。"这里"即在无色禅。以"不动行"等说不动性。以"那些超越诸色的寂静解脱无色"等说寂静解脱性。
279. 因为依见过患前行对治修习方式而善断对碍想,以大声也不从无色定出。但因为如是不善断而从一切色界定出,但初禅不耐少许声,所以说声是入它者的刺。因无色修习而说生起以上无生起处所者的色想、对碍想从自异熟转起而达成不生起法性的超越和消灭。但在种种想中在那有中不生起者是决定依色者,它们因无处所而不生起,非因无色修习所遮,因不遮而有些生起。所以说它们的不作意、不转向、不省察,或不作速行铺路的有分心的进入即不入。
以此为了显示因超越种种想作意因的诸色而定坚固而说"略说"等。又以此三句为了生起听者的努力和引诱而说虚空无边处定的赞叹。因为有些不善如是执持者认为"在一切无可喜的虚空中转起的想有什么功德",为了使他们从那邪执转离而以三句说禅的功德。因为听了那个他们会这样:"据说这定如是寂静如是胜妙,好,我们要为生起它而努力。"

280.Assāti ākāsassa. Uppādo eva anto uppādanto, tathā vayanto. Sabhāvadhammo hi ahutvā sambhavato, hutvā ca vinassanato udayavayaparicchinno. Ākāso pana asabhāvadhammattā tadubhayābhāvato ananto vutto. Ajaṭākāsaparicchinnākāsānaṃ idha anadhippetattā ‘‘ākāsoti kasiṇugghāṭimākāso vuccatī’’ti āha. Kasiṇaṃ ugghāṭīyati etenāti kasiṇugghāṭo, tadeva kasiṇugghāṭimaṃ. Manasikāravasenāpīti rūpavivekamattaggahaṇena paricchedassa aggahaṇato anantapharaṇākārena pavattaparikammamanasikāravasenāpi. Anantaṃ pharatīti aggahitaparicchedatāya anantaṃ katvā parikammasamphassapubbakena jhānasamphassena phusati. Yathā bhisaggameva bhesajjaṃ, evaṃ ākāsānantameva ākāsānañcaṃ saṃyogaparassa ta-kārassa ca-kāraṃ katvā. Jhānassa pavattiṭṭhānabhāvato ārammaṇaṃ adhiṭṭhānaṭṭhena ‘‘āyatanamassā’’ti vuttaṃ, adhiṭṭhānaṭṭhe āyatana-saddassa dassanato. Kāraṇākarasañjātidesanivāsatthepi āyatana-saddo idha yujjateva.

Viññāṇañcāyatanakathāvaṇṇanā

281. Ciṇṇo carito paguṇikato āvajjanādilakkhaṇo vasībhāvo etenāti ciṇṇavasībhāvo, tena ciṇṇavasībhāvena. Rūpāvacarasaññaṃ anatikkamitvā anadhigantabbato, taṃsahagatasaññāmanasikārasamudācārassa hānabhāgiyabhāvāvahato, taṃsamatikkameneva tadaññesaṃ samatikkamitabbānaṃ samatikkamasiddhito ca vuttaṃ ‘‘āsannarūpāvacarajjhānapaccatthikā’’ti. Vīthipaṭipannāya bhāvanāya uparūparivisesāvahabhāvato, paṇītabhāvasiddhito ca paṭhamāruppato dutiyāruppaṃ santatarasabhāvanti āha ‘‘no ca viññāṇañcāyatanamiva santā’’ti vakkhati hi ‘‘suppaṇītatarā honti, pacchimā pacchimā idhā’’ti (visuddhi. 1.290). Anantaṃ anantanti kevalaṃ ‘‘anantaṃ ananta’’nti na manasi kātabbaṃ na bhāvetabbaṃ, ‘‘anantaṃ viññāṇaṃ, anantaṃ viññāṇa’’nti pana manasi kātabbaṃ, ‘‘viññāṇaṃ viññāṇa’’nti vā.

Tasmiṃ nimitteti tasmiṃ paṭhamāruppaviññāṇasaṅkhāte viññāṇanimitte. Cittaṃ cārentassāti bhāvanācittaṃ pavattentassa. Ākāsaphuṭe viññāṇeti kasiṇugghāṭimākāsaṃ pharitvā pavatte paṭhamāruppaviññāṇe ārammaṇabhūte. Appetīti appanāvasena pavattati. Sabhāvadhammepi ārammaṇasamatikkamabhāvanābhāvato idaṃ appanāppattaṃ hoti catutthāruppaṃ viya. Appanānayo panettha vuttanayenevāti ettha dutiyāruppajjhāne purimabhāge tīṇi, cattāri vā javanāni kāmāvacarāni upekkhāvedanāsampayuttāneva honti. ‘‘Catutthaṃ pañcamaṃ vā arūpāvacara’’ntiādinā (visuddhi. 1.276) paṭhamāruppajjhāne vuttena nayena, atha vā appanānayoti sabhāvadhammepi ārammaṇe jhānassa appanānayo ārammaṇātikkamabhāvanāvasena āruppaṃ appanaṃ pāpuṇāti, ‘‘appanāppattasseva hi jhānassa ārammaṇasamatikkamanamattaṃ tattha hotī’’ti maraṇānussatiniddese (visuddhi. 1.177) vuttanayena veditabboti attho.



我来将这段巴利文直译成简体中文：
280. "它"即虚空。生起即是边际为生起边际,如是灭边际。因为自性法从无有而生,从有而灭故为生灭所限。但虚空因非自性法,无有两者故说无边。因为这里不意指原始虚空、限定虚空,所以说"虚空即说去除遍虚空"。以之去除遍为去除遍,即去除遍。"也依作意"即因以只取离色而不取限定,也依以无边遍满行相转起的遍作作意。"遍满无边"即因未取限定而作无边,以遍作触为前行的禅触而触。如药师即是药,如是虚空无边即是虚空无边处,合音后把ta音变为ca音。因为是禅转起处所,所缘以住立义说为"它的处",因为见处字义为住立。处字在这里也适合因相、生起、方位、住所义。
识无边处释注
281. 以此修习练熟自在相如转向等为修习自在,以那修习自在。因为不超越色界想而不能证得,因为引导与它俱生的想作意现行成为退分,因为只以超越它而成就应超越的其他的超越,所以说"近色界禅的对治"。因为修习入路而引导上上殊胜,因为成就胜妙性,第二无色比初无色更寂静自性,所以说"不像识无边处那样寂静",因为将说"在这里后后更极胜妙"。不应只作意"无边无边"不应修习,但应作意"无边识,无边识",或"识识"。
"在那相"即在那名为初无色识的识相。"转心"即转起修习心。"遍满虚空的识"即在遍满去除遍虚空而转起的初无色识成为所缘。"入定"即依安止方式转起。对自性法也因无超越所缘修习而这成为达到安止如第四无色。"但这里安止方式如所说方式"即在这第二无色禅前分三或四速行是欲界俱舍受,如在初无色禅说"第四第五是无色界"等方式,或者意思是应知安止方式即在自性法所缘也依超越所缘修习方式而无色达到安止,如在死随念释中说"因为已达安止的禅在那里只是超越所缘"的方式。

282.Sabbasoti sabbākārena paṭhamāruppe ‘‘āsannarūpajjhānapaccatthikatā, asantasabhāvatā’’ti evamādinā sabbena dosadassanākārena, tattha vā nikantipahānaanāvajjitukāmatādiākārena, sabbaṃ vā kusalavipākakiriyābhedato anavasesanti attho. Svāyamattho heṭṭhā vuttanayena ñātuṃ sakkāti āha ‘‘sabbasoti idaṃ vuttanayamevā’’ti. Jhānassa ākāsānañcāyatanatā bāhiratthasamāsavasena heṭṭhā vuttāti āha ‘‘pubbe vuttanayena jhānampi ākāsānañcāyatana’’nti . Ārammaṇassa pana samānādhikaraṇasamāsavasenāti sandassetuṃ ‘‘ārammaṇampī’’tiādi vuttaṃ. Tattha ‘‘purimanayenevā’’ti idaṃ ‘‘nāssa anto’’tiādinā vuttapadasiddhiṃ sandhāya vuttaṃ. Yathā adhiṭṭhānaṭṭhena, evaṃ sañjātidesaṭṭhenapi āyatana-saddena idha attho yujjatīti dassetuṃ ‘‘tathā’’tiādi vuttaṃ. Tattha sañjāyati etthāti sañjāti, sañjāti eva deso sañjātideso. Jhānaṃ appavattikaraṇena. Ārammaṇaṃ amanasikaraṇena. Ubhayampi vā ubhayatā yojetabbā. Jhānassapi hi anāvajjanaṃ, javanapaṭipādakena vā bhavaṅgamanassa anto akaraṇaṃ amanasikaraṇaṃ, ārammaṇassa ca ārammaṇakaraṇavasena appavattanaṃ appavattikaraṇanti atthassa sambhavato ekajjhaṃ katvā sāmaññaniddesena, ekasesanayena vā.

Pubbe anantassa ākāsassa ārammaṇakaraṇavasena paṭhamāruppaviññāṇaṃ attano pharaṇākāreneva ‘‘ananta’’nti manasi kātabbattā ‘‘anantaṃ viññāṇa’’nti vuttanti puna ‘‘manasikāravasena vā ananta’’nti vuttaṃ, sabbaso manasikaraṇavasenāti adhippāyo. Tenāha ‘‘anavasesato manasi karonto ‘ananta’nti manasi karotī’’ti. Jhānavibhaṅgepi ayamevattho vuttoti dassento ‘‘yaṃ pana vibhaṅge vutta’’ntiādimāha. Tassā pāḷiyā evaṃ vā attho veditabbo – taṃyeva ākāsaṃ phuṭaṃ viññāṇaṃ viññāṇañcāyatanaviññāṇena manasi karotīti. Ayaṃ panattho yutto viya dissati, taṃyeva ākāsaṃ viññāṇena phuṭaṃ tena gahitākāraṃ manasi karoti. Evaṃ taṃ viññāṇaṃ anantaṃ pharatīti. Yaṃ hi ākāsaṃ paṭhamāruppasamaṅgī viññāṇena anantaṃ pharati, taṃ pharaṇākārasahitameva viññāṇaṃ manasi karonto dutiyāruppasamaṅgī anantaṃ pharatīti vuccati.

Manasikāravasena anantapharaṇākārena idha anantatā, na ākāsassa viya uppādantādiabhāvenāti ‘‘nāssa antoti ananta’’nti ettakamevāha. ‘‘Ruḷhīsaddo’’ti iminā ‘‘viññāṇānañca’’nti etassa padassa atthe viññāṇañca-saddo niruḷhoti dasseti, yathāvuttaṃ vā viññāṇaṃ dutiyāruppajjhānena añcīyati vuttākārena ālambīyatīti viññāṇañcanti evampettha attho daṭṭhabbo. Sesaṃ vuttatthamevāti āha ‘‘sesaṃ purimasadisamevā’’ti.

Ākiñcaññāyatanakathāvaṇṇanā



我来将这段巴利文直译成简体中文：
282. "一切"即以一切相在初无色以"近色禅对治性、非寂静自性"等一切见过患相,或在那里以离爱著、不欲作意等相,或一切无余即善、异熟、唯作差别的意思。这义能依前说方式了知,所以说"一切即只是如所说方式"。禅的虚空无边处性以外部义复合词方式在前已说,所以说"依前说方式禅也是虚空无边处"。但为了显示所缘以同位复合词方式而说"所缘也"等。其中"只依前方式"这是说关于以"它无边际"等所说的字成就。为了显示如依住立义,如是依生起处所义也以处字在这里适合义而说"如是"等。其中"在此生起"为生起,生起即是处所为生起处所。禅以使不转起。所缘以不作意。或者两者都应以两种配合。因为禅也不转向,或不作速行铺路的有分心的进入为不作意,所缘以作所缘方式不转起为使不转起,因为义可能所以合一而以共相说,或依省略方式。
因为前以作无边虚空为所缘方式而初无色识应以自遍满行相作意为"无边"而说"无边识",所以又说"或依作意无边",意思是以一切作意方式。所以说"完全作意为无边而作意"。为了显示在禅分别中也说这义而说"但在分别论所说"等。或者应如是知那经文的义 - 以识无边处识作意那被识遍满的虚空。但这义似乎合理,以识作意那被识遍满的虚空,被它所取行相。如是那识遍满无边。因为具初无色者以识遍满无边虚空,具第二无色者作意那带遍满行相的识而说遍满无边。
这里无边性以作意无边遍满行相,不像虚空以无生起边际等,所以只说"它无边际为无边"。以"惯用词"显示"识无边"这词中识无边字是惯用,或者这里应见义为如所说识被第二无色禅以所说方式缘取为识无边。余如所说义,所以说"余与前相同"。
无所有处释注

283. Tatiyāruppakammaṭṭhāne yaṃ heṭṭhā vuttasadisaṃ, taṃ vuttanayānusārena veditabbaṃ, apubbameva vaṇṇayissāma. Tattha tassevāti yaṃ ārabbha viññāṇañcāyatanaṃ pavattaṃ, tasseva. Kiṃ pana tanti āha ‘‘ākāsānañcāyatanaviññāṇassā’’ti. Etena tato aññaṃ tatiyāruppajjhānassa ārammaṇaṃ natthīti dasseti. ‘‘Ārammaṇabhūtassā’’ti iminā tassa anārammaṇabhūtaṃ dutiyāruppaviññāṇaṃ nivatteti. Abhāvoti natthitā. Suññatāti rittatā. Vivittākāroti viveko. Tīhi padehi paṭhamāruppaviññāṇassa apagamameva vadati. ‘‘Manasi kātabbo’’ti vatvā manasikāravidhiṃ dassetuṃ ‘‘taṃ viññāṇa’’ntiādi vuttaṃ. Tattha amanasikaritvāti sabbena sabbaṃ manasi akatvā acintetvā. Vā-saddo aniyamattho, tena tīsu pakāresu ekenapi atthasiddhīti dasseti.

Tasmiṃ nimitteti tasmiṃ paṭhamāruppaviññāṇassa abhāvasaṅkhāte jhānuppattinimitte. Ākāse phuṭeti ākāsaṃ pharitvā pavatte. ‘‘Ākāsaphuṭe’’ti vā pāṭho. Suññavivittanatthibhāveti suññabhāve, vivittabhāve, natthibhāve cāti yena ākārena bhāvitaṃ, tassa gahaṇatthaṃ vuttaṃ. Atha vā suññavivittanatthibhāveti suññavivittatāsaṅkhāte natthibhāve, tena vināsābhāvameva dasseti, na pure abhāvādike.

Tasmiṃ hi appanācitteti ākiñcaññāyatanajjhānasampayutte appanāvasena pavatte citte, tasmiṃ vā paṭhamāruppassa apagamasaṅkhāte natthibhāve yathāvutte appanācitte uppanne. So bhikkhu abhāvameva passanto viharatīti sambandho. Puriso katthaci gantvā āgantvā suññameva passati, natthibhāvameva passatīti yojanā. Taṃ ṭhānanti taṃ sannipātaṭṭhānaṃ. ‘‘Parikammamanasikārena antarahite’’ti iminā ārammaṇakaraṇābhāvena tassa antaradhānaṃ na naṭṭhattāti dasseti. Tatridaṃ opammasaṃsandanaṃ – yathā so puriso tattha sannipatitaṃ bhikkhusaṅghaṃ disvā gato, tato sabbesu bhikkhūsu kenacideva karaṇīyena apagatesu āgantvā taṃ ṭhānaṃ bhikkhūhi suññameva passati, na bhikkhūnaṃ tatopi apagatakāraṇaṃ, evamayaṃ yogāvacaro pubbe viññāṇañcāyatanajjhānacakkhunā paṭhamāruppaviññāṇaṃ disvā pacchā natthīti parikammamanasikārena tasmiṃ apagate tatiyāruppajjhānacakkhunā tassa natthibhāvameva passanto viharati, na tassa apagamanakāraṇaṃ vīmaṃsati jhānassa tādisābhogābhāvatoti. Sabbaso viññāṇañcāyatanaṃ samatikkammāti ettha yaṃ vattabbaṃ, taṃ heṭṭhā vuttanayānusārena veditabbaṃ.



我来将这段巴利文直译成简体中文：
283. 在第三无色业处中,凡与前所说相同者,应依所说方式了知,我们只注释新的。其中"它"即缘何识无边处转起,即它。什么是它?说"虚空无边处识"。以此显示无有异于它的第三无色禅所缘。以"成为所缘"此排除非它所缘的第二无色识。"无有"即不存在。"空"即空无。"远离相"即远离。以三词只说初无色识的离去。说"应作意"后为了显示作意方法而说"那识"等。其中"不作意"即完全不作、不想。或字义为不定,以此显示以三种方式之一也成就义。
"在那相"即在那名为初无色识无有的禅生起相。"遍满虚空"即遍满虚空而转起。或读作"虚空遍满"。"空远离不存在"说为取空性、远离性、不存在性以何行相修习。或者"空远离不存在"即名为空远离的不存在,以此只显示灭无,非前面的无有等。
"在那安止心"即在与无所有处禅相应依安止方式转起的心,或在那如所说初无色离去名为不存在的安止心生起。连接为"那比丘只见无有而住"。解释为如人往某处去后回来只见空无,只见不存在。"那处"即那集会处。以"以遍作作意消失"此显示它以不作所缘方式消失非因灭失。这里是譬喻对应 - 如那人见那里集会的比丘僧团而去,后来所有比丘因某事而离去,回来见那处空无比丘,不探究比丘从那里离去的原因,如是此瑜伽行者先以识无边处禅眼见初无色识,后来以它不存在的遍作作意而离去时,以第三无色禅眼只见它不存在而住,不寻求它离去的原因因为禅无如是思惟。在"完全超越识无边处"这里应说的,应依前说方式了知。

284. Natthitā pariyāyāsuññavivittabhāvāti ‘‘natthī’’ti padassa atthaṃ vadantena suññavivittapadānipi gahitāni. Āmeḍitavacanaṃ pana bhāvanākāradassanaṃ. Vibhaṅgepi imassa padassa ayamevattho vuttoti dassetuṃ ‘‘yampi vibhaṅge’’tiādi vuttaṃ. Tattha taññeva viññāṇaṃ abhāvetīti yaṃ pubbe ‘‘anantaṃ viññāṇa’’nti manasi kataṃ paṭhamāruppaviññāṇaṃ, taṃyevāti attho . Taṃyeva hi ārammaṇabhūtaṃ paṭhamena viya rūpanimittaṃ tatiyenāruppenābhāvetīti. Khayato sammasananti bhaṅgānupassanamāha. Sā hi saṅkhatadhammānaṃ bhaṅgābhāvameva passantī ‘‘viññāṇampi abhāvetī’’tiādinā vattabbataṃ labhatīti adhippāyenāha ‘‘khayato sammasanaṃ viya vutta’’nti. Assāti pāṭhassa. Puna assāti viññāṇassa. Abhāvetīti abhāvaṃ karoti. Yathā ñāṇassa na upatiṭṭhati, evaṃ karoti amanasikaraṇato. Tato eva vibhāveti vigatabhāvaṃ karoti, vināseti vā yathā na dissati, tathā karaṇato. Teneva antaradhāpeti tirobhāvaṃ gameti. Na aññathāti imissā pāḷiyā evamattho, na ito aññathā ayujjamānakattāti adhippāyo.

Assāti paṭhamāruppaviññāṇābhāvassa. Kiñcananti kiñcipi. Sabhāvadhammassa appāvasesatā nāma bhaṅgo eva siyāti āha ‘‘bhaṅgamattampi assa avasiṭṭhaṃ natthī’’ti. Sati hi bhaṅgamattepi tassa sakiñcanatā siyā. Akiñcananti ca viññāṇassa kiñci pakāraṃ aggahetvā sabbena sabbaṃ vibhāvanamāha. Sesaṃ vuttanayameva.

Nevasaññānāsaññāyatanakathāvaṇṇanā

285.No ca santāti yathā nevasaññānāsaññāyatanasamāpatti saṅkhārāvasesasukhumabhāvappattiyā savisesā santā, evamayaṃ ākiñcaññāyatanasamāpatti no ca santā tadabhāvato. Yā ayaṃ khandhesu paccayayāpanīyatāya, rogamūlatāya ca rogasarikkhatā, dukkhatāsūlayogādinā gaṇḍasarikkhatā, pīḷājananādinā sallasarikkhatā ca, sā saññāya sati hoti, nāsatīti vuttaṃ ‘‘saññā rogo, saññā gaṇḍo, saññā salla’’nti. Sā cettha paṭukiccā pañcavokārabhavato oḷārikasaññā veditabbā. Na kevalaṃ saññā eva, atha kho vedanācetanādīnampi saṅgaho daṭṭhabbo. Saññāsīsena pana niddeso kato. Etaṃ santanti etaṃ asantabhāvakararogādisarikkhasaññāvirahato santaṃ. Tato eva paṇītaṃ. Kiṃ pana tanti āha ‘‘nevasaññānāsaññā’’ti ? Tadapadesena taṃsampayuttajjhānamāha ‘‘ādīnava’’nti. Ettha rogādisarikkhasaññādisabbhāvopi ādīnavo daṭṭhabbo, na āsannaviññāṇañcāyatanapaccatthikatāva. Uparīti catutthāruppe. Sā vāti sā eva. Vattitāti pavattitā nibbattitā vaḷañjitā.

Tasmiṃ nimitteti tasmiṃ tatiyāruppasamāpattisaṅkhāte jhānanimitte. Mānasanti cittaṃ ‘‘mano eva mānasa’’nti katvā, bhāvanāmanasikāraṃ vā. Taṃ hi manasi bhavanti mānasanti vuccati. Jhānasampayuttadhammānampi jhānānuguṇatāya samāpattipariyāyo labbhatīti āha ‘‘ākiñcaññāyatanasamāpattisaṅkhātesu catūsu khandhesū’’ti, ārammaṇabhūtesūti adhippāyo.



我来将这段巴利文直译成简体中文：
284. "不存在同义词空远离性"说"不存在"字的义时也取空远离词。而重复说是显示修习行相。为了显示在分别论中也说这词只是这义而说"在分别论也"等。其中"使那识不存在"即前以"无边识"作意的初无色识,即它的意思。因为它作为所缘,如第一无色对色相,以第三无色使不存在。"从尽观察"说观坏。因为它只见有为法的坏无而获得应说为"使识不存在"等的意趣而说"说如从尽观察"。"它"即文句。又"它"即识。"使不存在"即作无有。如对智不现起,如是作因不作意。由此即使离去,作不存在,或使灭因作如不见的情况。由此即使消失,导向隐没。"不异此"即这经文如是义,意思是不合理异于此。
"它"即初无色识无有。"某物"即任何。自性法少余即是坏,所以说"它的坏也无余存"。因为若有坏也会是它有某物。"无所有"说完全不取识的某种相。余如所说方式。
非想非非想处释注
285. "不寂静"即如非想非非想处定以达到行余微细性而特别寂静,如是这无所有处定不寂静因无彼性。若有想则有这依蕴而滋养缘、以病根性而似病、以苦刺相应等而似疮、以生逼恼等而似箭,无则无,所以说"想是病,想是疮,想是箭"。这里应知那是从五蕴有而粗的想为作用。不只想,而且应见包摄受、思等。但以想为首而作释。"这寂静"即这因离作不寂静因素的似病等想而寂静。由此即胜妙。什么是它?说"非想非非想"。以它名说与它相应禅说"过患"。这里应见似病等想等存在也是过患,不只是近识无边处对治性。"上"即第四无色。"它"即它。"转起"即转起、生起、行使。
"在那相"即在那名为第三无色定的禅相。"意"即心因为"意即是意",或修习作意。因为它在意中有为意。因为与禅相应诸法也因随顺禅而得定的同义,所以说"在名为无所有处定的四蕴中",意思是作为所缘。

286. Yathāvuttaṃ ākiñcaññaṃ ārammaṇapaccayabhāvato āyatanaṃ kāraṇamassāti jhānaṃ ākiñcaññāyatanaṃ, ākiñcaññameva ārammaṇapaccayabhūtaṃ jhānassa kāraṇanti ārammaṇaṃ ākiñcaññāyatananti evaṃ vā attho daṭṭhabbo. Sesamettha heṭṭhā vuttanayānusārena veditabbaṃ.

Yāya saññāya bhāvatoti yādisāya saññāya atthibhāvena. Yā hi sā paṭusaññākiccassa abhāvato saññātipi na vattabbā, saññāsabhāvānātivattanato asaññātipi na vattabbā, tassā vijjamānattāti attho. Tanti taṃ jhānaṃ. Taṃ tāva dassetunti ettha tanti taṃ sasāpaṭipadaṃ, yathāvuttasaññaṃ, tassā ca adhigamupāyanti attho. Nevasaññīnāsaññīti hi puggalādhiṭṭhānena dhammaṃ uddharantena saññāvantamukhena saññā uddhaṭā, aññathā nevasaññānāsaññāyatananti uddharitabbaṃ siyā. Sā pana paṭipadā yattha pavattati, yathā ca pavattati, taṃ dassetuṃ ‘‘ākiñcaññāyatanaṃ santato manasi karoti, saṅkhārāvasesasamāpattiṃ bhāvetī’’ti vuttaṃ. Ākiñcaññāyatanaṃ hi catutthāruppabhāvanāya pavattiṭṭhānaṃ, saṅkhārāvasesasamāpatti pavattiākāroti. Yatra hi nāmāti yā nāma. Natthibhāvampīti viññāṇassa suññatampi, evaṃ sukhumampīti adhippāyo. Santārammaṇatāyāti santaṃ ārammaṇaṃ etissāti santārammaṇā, tabbhāvo santārammaṇatā, tāya, na jhānasantatāya. Na hi tatiyāruppasamāpatti catutthāruppajjhānato santā.

Codako ‘‘yaṃ santato manasi karoti, na tattha ādīnavadassanaṃ bhaveyya. Asati ca ādīnavadassane samatikkamo eva na siyā’’ti dassento ‘‘santato ce manasi karoti, kathaṃ samatikkamohotī’’ti āha. Itaro ‘‘asamāpajjitukāmatāyā’’ti parihāramāha, tena ādīnavadassanampi atthevāti dasseti. So hītiādinā vuttamevatthaṃ pākaṭataraṃ karoti. Tattha yasmiṃ jhāne abhirati, tattha āvajjanasamāpajjanādipaṭipattiyā bhavitabbaṃ. Sā panassa tatiyāruppe sabbaso natthi, kevalaṃ aññābhāvato ārammaṇakaraṇamattamevāti dassento ‘‘kiñcāpī’’tiādimāha.

Samatikkamitvāva gacchatīti tesaṃ sippīnaṃ jīvikaṃ tiṇāyapi amaññamāno te vītivattatiyeva. Soti yogāvacaro. Tanti tatiyāruppasamāpattiṃ. Pubbe vuttanayenāti ‘‘santā vatāyaṃ samāpattī’’tiādinā vuttena nayena santato manasi karonto. Tanti yāya nevasaññīnāsaññī nāma hoti, saṅkhārāvasesasamāpattiṃ bhāvetīti vuccati, taṃ saññaṃ pāpuṇātīti yojanā. Saññāsīsena hi desanā. Paramasukhumanti ukkaṃsagatasukhumabhāvaṃ. Saṅkhārāvasesasamāpattinti ukkaṃsagatasukhumatāya saṅkhārānaṃ sesatāmattaṃ samāpattiṃ. Tenāha ‘‘accantasukhumabhāvappattasaṅkhāra’’nti. Antamaticca accantaṃ. Yato sukhumatamaṃ nāma natthi, tathāparamukkaṃsagatasukhumasaṅkhāranti attho. Paṭhamajjhānūpacārato paṭṭhāya hi tacchantiyā viya pavattamānāya bhāvanāya anukkamena saṅkhārā tattha antimakoṭṭhāsataṃ pāpitā, tato paraṃ nirodho eva, na saṅkhārappavattīti. Tena vuccati ‘‘saṅkhārāvasesasamāpattī’’ti.



我来将这段巴利文直译成简体中文：
286. 如所说无所有为所缘缘性而是它的处即因,禅为无所有处,或者应如是见义为无所有即成为所缘缘的禅的因而所缘为无所有处。这里余应依前说方式了知。
"以何想的存在"即以如何想的有。因为它因无粗想作用而不应说为想,因不超越想自性而不应说为非想,意思是因它存在。"它"即那禅。"先显示它"这里"它"即它连同行道,如所说想,及它的证得方法的意思。因为以补特伽罗为根据而举法者以有想者方面举想,否则应举为非想非非想处。但为了显示那行道在何处转起、如何转起而说"以寂静作意无所有处,修习行余定"。因为无所有处是第四无色修习的转起处,行余定是转起行相。"若名为"即哪个名为。"即不存在"即识的空也,意思是如是微细。"以寂静所缘性"即此有寂静所缘为寂静所缘,它的状态为寂静所缘性,以它,非以禅寂静性。因为第三无色定不比第四无色禅寂静。
诘问者显示"若以寂静作意,则不应有见过患。而无见过患则不会有超越"而说"若以寂静作意,如何有超越?"另一者说"以不欲入定"作回答,以此显示也有见过患。以"因为他"等使已说义更明显。其中于何禅有乐,于彼应有转向、入定等行。但他于第三无色完全无有,只因无他而仅作所缘,为了显示这而说"虽然"等。
"超越而去"即他视那些工匠的生活不值草,只超越他们。"他"即瑜伽行者。"它"即第三无色定。"依前说方式"即以"这定实是寂静"等所说方式以寂静作意。应解释为"他达到名为非想非非想者的那想,说修习行余定"。因为以想为首而说。"极微细"即达到最高微细性。"行余定"即因达最高微细性而诸行只有余的定。所以说"达最极微细性的行"。越过边际为最极。因为无有比它更微细,意思是如是达最高极微细的行。因为从初禅近行开始如切削般转起的修习由次第使诸行在那里达到最后部分,此后只是灭,无有诸行转起。所以说"行余定"。

287.Yaṃ taṃ catukkhandhaṃ. Atthatoti kusalādivisesavisiṭṭhaparamatthato. Visesato adhipaññāsikkhāya adhiṭṭhānabhūtaṃ idhādhippetanti āha ‘‘idha samāpannassa cittacetasikā dhammā adhippetā’’ti. Oḷārikāya saññāya abhāvatoti yadipi catutthāruppavipākasaññāya catutthāruppakusalasaññā oḷārikā, tathā vipassanāmaggaphalasaññāhi, tathāpi oḷārikasukhumatā nāma upādāyupādāya gahetabbāti pañcavokārabhavapariyāpannāya viya catuvokārepi heṭṭhā tīsu bhūmīsu saññāya viya oḷārikāya abhāvato. Sukhumāyāti saṅkhārāvasesasukhumabhāvappattiyā sukhumāya saññāya bhāvato vijjamānattā. Nevasaññāti ettha na-kāro abhāvattho, nāsaññanti ettha na-kāro aññattho, a-kāro abhāvatthova, asaññaṃ anasaññañcāti attho. Pariyāpannattāti ekadesabhāvena antogadhattā. Etthāti catutthāruppe. Dutiye atthavikappe nevasaññāti ettha na-kāro aññattho. Tathā nāsaññāti ettha na-kāro, a-kāro ca aññattho evāti tena dvayena saññābhāvo eva dassitoti dhammāyatanapariyāpannatāya āyatanabhāvo vuttovāti ‘‘adhiṭṭhānaṭṭhenā’’ti vuttaṃ nissayapaccayabhāvato.

Kiṃ pana kāraṇaṃ, yenettha saññāva edisī jātāti anuyogaṃ sandhāyāha ‘‘na kevala’’ntiādi. Saññāsīsenāyaṃ desanā katā ‘‘nānattakāyā nānattasaññino’’tiādīsu (dī. ni. 3.341, 359; a. ni. 

我来将这段巴利文直译成简体中文：
287. "这"即那四蕴。"自性"即以善等差别殊胜胜义。因为这里意指特别作为增上慧学住立,所以说"这里意指入定者的心心所法"。"因无粗想"即虽然第四无色异熟想对第四无色善想是粗,如是对观智、道果想,但粗细性应依相对而取,所以因无像五蕴有所摄的以及四蕴中下三地的想那样的粗想。"微细"即因有达到行余微细性的微细想存在。在"非想"这里na字义为无,在"非非想"这里na字义为异,a字义只是无,意思是非想及非非想。"所摄"即以一分性包含。"这里"即第四无色。在第二义释中"非想"这里na字义为异。如是在"非非想"这里na字及a字都义为异,以彼二者只显示想之无,因为法处所摄而说处性,因为以住立义说"依住立义"因为是依缘性。
"什么因缘"即为了这里想为何如是生而质问而说"不只"等。以想为首作此说教如在"异身异想"等中;

9.24) viyāti daṭṭhabbaṃ. Evaṃ esa atthoti kañci visesaṃ upādāya sabhāvato atthīti vattabbasseva dhammassa kañci visesaṃ upādāya natthīti vattabbatāsaṅkhāto attho.

Atithokampi yaṃ telamatthi bhanteti āha akappiyabhāvaṃ upādāya, tadeva natthi, bhante, telanti āha nāḷipūraṇaṃ upādāya. Tenāha ‘‘tattha yathā’’tiādi.

Yadi ārammaṇasañjānanaṃ saññākiccaṃ, taṃ saññā samānā kathamayaṃ kātuṃ na sakkotīti āha ‘‘dahanakiccamivā’’tiādi. Saṅkhārāvasesasukhumabhāvappattiyā eva hesā paṭusaññākiccaṃ kātuṃ na sakkoti, tato eva ca ñāṇassa sugayhāpi na hoti. Tenāha ‘‘nibbidājananampi kātuṃ na sakkotī’’ti. Akatābhinivesoti akatavipassanābhiniveso appavattitasammasanacāro. Pakativipassakoti pakatiyā vipassako. Khandhādimukhena vipassanaṃ abhinivisitvā dvārālambanehi saddhiṃ dvārappavattadhammānaṃ vipassako sakkuṇeyya tabbisayaudayabbayañāṇaṃ uppādetuṃ, yathā pana sakkoti, taṃ dassetuṃ ‘‘sopī’’tiādi vuttaṃ. Kalāpasammasanavasenevāti catutthāruppacittuppādapariyāpanne phassādidhamme avinibbhujja ekato gahetvā kalāpato samūhato sammasanavasena nayavipassanāsaṅkhātakalāpasammasanavasena. Phassādidhamme vinibbhujjitvā visuṃ visuṃ sarūpato gahetvā aniccādivasena sammasanaṃ anupadadhammavipassanā. Evaṃ sukhumattaṃ gatā yathā dhammasenāpatināpi nāma anupadaṃ na vipassaneyyāti attho.

Therassāti aññatarassa therassa. Aññāhipīti ettha ayamaparā upamā – eko kira brāhmaṇo aññataraṃ purisaṃ manuññaṃ mattikabhājanaṃ gahetvā ṭhitaṃ disvā yāci ‘‘dehi me imaṃ bhājana’’nti. So surāsittataṃ sandhāya ‘‘nāyyo sakkā dātuṃ, surā ettha atthī’’ti āha. Brāhmaṇo attano samīpe ṭhitaṃ purisaṃ uddissa āha ‘‘tena hi imassa pātuṃ dehī’’ti. Itaro ‘‘natthayyo’’ti āha. Tattha yathā brāhmaṇassa ayogyabhāvaṃ upādāya ‘‘atthī’’tipi vattabbaṃ, pātabbatāya tattha abhāvato ‘‘natthī’’tipi vattabbaṃ jātaṃ, evaṃ idhāpīti daṭṭhabbaṃ.

Kasmā panettha yathā heṭṭhā ‘‘ananto ākāso, anantaṃ viññāṇaṃ, natthi kiñcī’’ti tattha tattha bhāvanākāro gahito, evaṃ koci bhāvanākāro na gahitoti? Keci tāva āhu – ‘‘bhāvanākāro nāma sopacārassa jhānassa yathāsakaṃ ārammaṇe pavattiākāro, ārammaṇañcettha ākiñcaññāyatanadhammā. Te pana gayhamānā ekassa vā pubbaṅgamadhammassa vasena gahetabbā siyuṃ, sabbe eva vā. Tattha paṭhamapakkhe viññāṇassa gahaṇaṃ āpannanti ‘viññāṇaṃ viññāṇa’nti manasikāre catutthāruppassa viññāṇañcāyatanabhāvo āpajjati. Dutiyapakkhe pana sabbaso ākiñcaññāyatanadhammārammaṇatāya jhānassa ‘ākiñcaññaṃ ākiñcañña’nti manasikāre ākiñcaññāyatanatā vā siyā, abhāvārammaṇatā vā. Sabbathā nevasaññānāsaññāyatanabhāvo na labbhatī’’ti. Tadidamakāraṇaṃ tathā jhānassa appavattanato. Na hi catutthāruppabhāvanā viññāṇamākiñcaññaṃ vā āmasantī pavattati, kiñcarahi? Tatiyāruppassa santataṃ.

Yadi evaṃ, kasmā pāḷiyaṃ ‘‘santa’’nti na gahitanti? Kiñcāpi na gahitataṃ sutte (dī. ni. 2.129; saṃ. ni. 

我来将这段巴利文直译成简体中文：
9.24. 应见如此。"如是此义"即依某种特殊性而从自性应说为有的法,依某种特殊性而说为无的义。
"大德,有一点点油"因为说不适宜性而说,"大德,无油"因为说装满罐而说。所以说"那里如"等。
若了知所缘是想的作用,它虽是想为何不能作?说"如火的作用"等。因为它达到行余微细性而不能作粗想作用,由此虽易为智所取也不成。所以说"不能生厌离"。"未作专注"即未作观专注未转起观察行。"普通观者"即普通的观者。依蕴等门而专注观,与门所缘一起观门转起法,能生起彼境生灭智,为了显示如何能而说"他也"等。"只依聚观察"即以不分别摄入第四无色心生起的触等法而一起取而依聚即依总体观察名为导向观的聚观察。分别触等法各别以自相取而依无常等观察为逐一法观。如是达到微细如名为法将军也不能逐一观的意思。
"长老"即某位长老。"其他也"这里此是另一譬喻 - 据说一婆罗门见一人取妙陶器而立,乞求说"给我这器"。他因为洒满酒而说"不能给,大德,这里有酒"。婆罗门指示站在自己旁边的人说"那么给他喝"。另一人说"没有,大德"。那里如依婆罗门不适宜性应说"有",因为无可饮性也应说"无",如是这里也应见。
为何这里如下面"无边虚空、无边识、无所有"在那里那里取修习行相,如是不取某种修习行相?某些先说 -"修习行相名为有近行的禅在各自所缘的转起行相,而这里所缘是无所有处法。而它们被取时或应依一前导法而取,或一切。其中在第一种情况取识而成'识识'作意则成为第四无色的识无边处性。但在第二种情况以一切无所有处法为所缘而禅'无所有无所有'作意则或成无所有处性,或成无有为所缘性。一切情况都不得非想非非想处性。"那不合理因为禅不如是转起。因为第四无色修习不触取识或无所有而转起,而是什么?第三无色的寂静性。
若如是,为何在经中不取"寂静"?虽在经中不取;

2.152), vibhaṅge (vibha. 606 ādayo) pana gahitameva. Yathāha – ‘‘taññeva ākiñcaññāyatanaṃ santato manasi karoti, saṅkhārāvasesasamāpattiṃ bhāvetī’’ti (vibha. 619). Atha kasmā vibhaṅge viya sutte bhāvanākāro na gahitoti? Veneyyajjhāsayato, desanāvilāsato ca. Ye hi veneyyā yathā heṭṭhā tīsu āruppesu ‘‘ananto ākāso, anantaṃ viññāṇaṃ, natthi kiñcī’’ti bhāvanākāro gahito, evaṃ aggahite eva tasmiṃ tamatthaṃ paṭivijjhanti, tesaṃ vasena sutte tathā desanā katā, suttantagatikāva abhidhamme suttantabhājanīye (vibha. 605 ādayo) uddesadesanā. Ye pana veneyyā vibhajitvā vutteyeva tasmiṃ tamatthaṃ paṭivijjhanti, tesaṃ vasena vibhaṅge bhāvanākāro vutto. Dhammissaro pana bhagavā sammāsambuddho dhammānaṃ desetabbappakāraṃ jānanto katthaci bhāvanākāraṃ gaṇhāti, katthaci bhāvanākāraṃ na gaṇhāti. Sā ca desanā yāvadeva veneyyavinayatthāti ayamettha desanāvilāso. Suttantadesanā vā pariyāyakathāti tattha bhāvanākāro na gahito, abhidhammadesanā pana nippariyāyakathāti tattha bhāvanākāro gahitoti evampettha bhāvanākārassa gahaṇe, aggahaṇe ca kāraṇaṃ veditabbaṃ.

Apare pana bhaṇanti – ‘‘catutthāruppe visesadassanatthaṃ sutte bhāvanākārassa aggahaṇaṃ, svāyaṃ viseso anupubbabhāvanājanito. Sā ca anupubbabhāvanā pahānakkamopajanitā pahātabbasamatikkamena jhānānaṃ adhigantabbato. Tathā hi kāmādivivekavitakkavicāravūpasamapītivirāgasomanassatthaṅgamamukhena rūpāvacarajjhānāni desitāni, rūpasaññādisamatikkamamukhena arūpajjhānāni. Na kevalañca jhānāniyeva, atha kho sabbampi sīlaṃ, sabbāpi paññā paṭipakkhadhammappahānavaseneva sampādetabbato pahātabbadhammasamatikkamadassanamukheneva desanā āruḷhā. Tathā hi ‘‘pāṇātipātaṃ pahāya pāṇātipātā paṭivirato’’tiādinā (dī. ni. 1.8, 194) sīlasaṃvaro, ‘‘cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī’’tiādinā (dī. ni. 1.213; ma. ni. 1.411, 421; 3.15, 75) indriyasaṃvaro, ‘‘neva davāya na madāyā’’tiādinā (ma. ni. 1.23, 422; 2.24; 3.75; saṃ. ni. 2.63; a. ni. 6.58; mahāni. 206; vibha. 518) bhojane mattaññutā, ‘‘idha bhikkhu micchājīvaṃ pahāya sammāājīvena jīvikaṃ kappetī’’tiādinā (saṃ. ni. 5.8) ājīvapārisuddhi, ‘‘abhijjhaṃ loke pahāya vigatābhijjhena cetasā’’tiādinā (dī. ni. 1.217; ma. ni. 1.412, 425; 3.16, 75) jāgariyānuyogo, ‘‘aniccasaññā bhāvetabbā asmimānasamugghātāya, aniccasaññino, meghiya, anattasaññā saṇṭhāti, anattasaññī asmimānasamugghātaṃ gacchati, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’tiādinā paññā paṭipakkhadhammappahānavaseneva desitā. Tasmā jhānāni desento bhagavā ‘‘vivicceva kāmehī’’tiādinā (dī. ni. 1.226; saṃ. ni. 2.152; a. ni. 

我来将这段巴利文直译成简体中文：
2.152. 但在分别论中已取。如说:"以寂静作意那无所有处,修习行余定"。那么为何不像分别论那样在经中取修习行相?因为所化机宜和说法妙用。因为有些所化如下面三无色中取"无边虚空、无边识、无所有"修习行相,如是不取它而通达彼义,依他们在经中如是作说法,在阿毗达磨中经分别的说明说法也依经行相。但有些所化于分别说时才通达彼义,依他们在分别论中说修习行相。而世尊、正等觉、法自在者知诸法应说方式,有处取修习行相,有处不取修习行相。那说法只为调伏所化,这是这里说法妙用。或者经说法是含义说故那里不取修习行相,但阿毗达磨说法是直说故那里取修习行相,如是应知这里取、不取修习行相的原因。
其他人说:"在经中不取修习行相是为了显示第四无色的殊胜,此殊胜由次第修习而生。那次第修习由断次第而生因为应由超越应断而证得诸禅。如是依离欲等、寂止寻伺、灭除喜、离贪乐、息灭优而说色界禅,依超越色想等而说无色禅。不只是诸禅,而且一切戒、一切慧都因应由断对治法而成就故依显示超越应断法而登说法。如是依'断杀生已离杀生'等说戒律仪,'以眼见色不取相不取随相'等说根律仪,'不为游戏不为憍慢'等说食知量,'这里比丘断邪命以正命活命'等说活命遍净,'于世间断贪以离贪心'等说精勤,'应修无常想为断我慢,梅迦耶,有无常想者无我想住立,有无我想者到达我慢断除,由漏尽而于现法自证知作证具足住无漏心解脱慧解脱'等慧只依断对治法而说。所以世尊说诸禅时依'远离欲等'等;

4.123) pahātabbadhammasamatikkamadassanamukheneva desesi. Tena vuttaṃ ‘‘kāmādivivekavitakkavicāravūpasamapītivirāgasomanassatthaṅgamamukhena rūpāvacarajjhānāni desitāni, rūpasaññādisamatikkamamukhena arūpajjhānānī’’ti. Tattha yathā rūpāvacaraṃ paṭhamaṃ jhānaṃ bhāvanāvisesādhigatehi vitakkādīhi viya saddhādīhipi tikkhavisadasūrasabhāvehi dhammehi samannāgatattā kāmacchandādīnaṃ nīvaraṇānaṃ, tadekaṭṭhānañca pāpadhammānaṃ vikkhambhanato uttarimanussadhammabhāvappattaṃ kāmāvacaradhammehi saṇhasukhumaṃ, santaṃ, paṇītañca hoti; dutiyajjhānādīni pana bhāvanāvisesena oḷārikaṅgappahānato tato sātisayaṃ saṇhasukhumasaṇhasukhumatarādibhāvappattāni honti. Tathā arūpāvacaraṃ paṭhamajjhānaṃ rūpavirāgabhāvanābhāvena pavattamānaṃ ārammaṇasantatāyapi aṅgasantatāyapi pākatikaparittadhammehi viya sabbarūpāvacaradhammehi santasukhumabhāvappattaṃ hoti. Ārammaṇasantabhāvenāpi hi tadārammaṇadhammā santasabhāvā honti, seyyathāpi lokuttaradhammārammaṇā dhammā.

Satipi dhammato, mahaggatabhāvenāpi ca abhede rūpāvacaracatutthato āruppaṃ aṅgatopi santameva, yatassa santavimokkhatā vuttā. Dutiyāruppādīni pana paṭhamāruppādito aṅgato, ārammaṇato ca santasantatarasantatamabhāvappattāni tathā bhāvanāvisesasamāyogato, svāyaṃ bhāvanāviseso paṭhamajjhānūpacārato paṭṭhāya taṃtaṃpahātabbasamatikkamanavasena tassa tassa jhānassa santasukhumabhāvaṃ āpādento catutthāruppe saṅkhārāvasesasukhumabhāvaṃ pāpeti. Yato catutthāruppaṃ yathā anupadadhammavipassanāvasena vipassanāya ārammaṇabhāvaṃ upagantvā pakativipassakassāpi nibbiduppattiyā paccayo na hoti saṅkhārāvasesasukhumabhāvappattito, tathā sayaṃ tatiyāruppadhammesu pavattamānaṃ te yāthāvato vibhāvetuṃ na sakkoti, yathā tadaññajjhānāni attano ārammaṇaṃ. Kevalaṃ pana ārabbha pavattimattamevassa tattha hoti , tayidaṃ ārammaṇabhāvenāpi nāma vibhūtākāratāya ṭhātuṃ appahontaṃ ārammaṇakaraṇe kiṃ pahoti. Tasmā tadassa avibhūtakiccataṃ disvā satthā heṭṭhā tīsu ṭhānesu bhāvanākāraṃ vatvā tādiso idha na labbhatīti dīpetuṃ catutthāruppadesanāyaṃ sutte bhāvanākāraṃ pariyāyadesanattā na kathesi.

Yasmā pana sārammaṇassa dhammassa ārammaṇe pavattiākāro atthevāti atisukhumabhāvappattaṃ taṃ dassetuṃ ‘‘taṃyeva ākiñcaññāyatanaṃ santato manasi karotī’’ti (vibha. 619) vibhaṅge vuttaṃ yathādhammasāsanabhāvato, pubbabhāgavasena vā vibhaṅge ‘‘santato manasi karotī’’ti vuttaṃ tadā yogino tassa vibhūtabhāvato. Appanāvasena pana sutte bhāvanākāro na gahito avibhūtabhāvato. Kammaṭṭhānaṃ hi kiñci ādito avibhūtaṃ hoti, yathā taṃ? Buddhānussatiādi. Kiñci majjhe, yathā taṃ? Ānāpānassati. Kiñci ubhayattha, yathā taṃ? Upasamānussatiādi. Catutthāruppakammaṭṭhānaṃ pana pariyosāne avibhūtaṃ bhāvanāya matthakappattiyaṃ ārammaṇassa avibhūtabhāvato. Tasmā catutthāruppe imaṃ visesaṃ dassetuṃ satthārā sutte bhāvanākāro na gahito, na sabbena sabbaṃ abhāvatoti niṭṭhamettha gantabbaṃ.

Pakiṇṇakakathāvaṇṇanā



我来将这段巴利文直译成简体中文：
4.123. 只依显示超越应断法而说。所以说"依离欲等、寂止寻伺、灭除喜、离贪乐、息灭优而说色界禅,依超越色想等而说无色禅"。其中如色界初禅因具足由修习殊胜证得的寻等以及信等锐利、明净、勇猛法性,镇伏欲贪等盖及与彼共住的恶法而达到上人法性,比欲界法细妙、寂静、殊胜;而第二禅等因修习殊胜断粗支而达到更加细妙、更加细妙等性。如是无色界初禅以修习离色而转起,以所缘寂静性及支分寂静性而达到寂静细妙性,如普通小法一样比一切色界法。因为以所缘寂静性那些所缘法也成为寂静自性,如出世间法所缘诸法。
虽然从法性和广大性无差别,但无色比色界第四禅从支分也寂静,所以说它是寂静解脱。而第二无色等由于如是修习殊胜相应而从支分、所缘达到比初无色等更寂静、最寂静性。此修习殊胜从初禅近行开始依超越彼彼应断而使彼彼禅达到寂静细妙性,在第四无色达到行余细妙性。因为第四无色如以逐一法观方式成为观的所缘时,因达到行余细妙性而不成为普通观者生厌离的缘,如是自身转起于第三无色法时不能如实显示它们,如其他禅对自己所缘。而只有依止它而仅有转起,此连以所缘性名也不能住立于明显行相,何况作所缘。所以导师见它作用不明显,在下三处说修习行相后,为了显示这里无如是而在经中因含义说法不说第四无色说法的修习行相。
但因为有所缘法于所缘的转起行相而为了显示它达到极细妙性,在分别论中说"以寂静作意那无所有处"因为如法教性,或者在分别论中说"以寂静作意"是依前分因为那时瑜伽者它明显。但在经中不取依安止的修习行相因为不明显。因为业处有些最初不明显,如佛随念等。有些中间,如安般念。有些两处,如寂止随念等。但第四无色业处在最后不明显因为修习达顶点时所缘不明显。所以导师为了显示第四无色这殊胜在经中不取修习行相,不是完全无有,应如是了知这里的结论。
杂说释注;

288.Asadisarūpoti dvattiṃsamahāpurisalakkhaṇaasītianubyañjanabyāmappabhāketumālādīhi rūpaguṇehi aññehi asādhāraṇarūpakāyo, sabhāvattho vā rūpa-saddo ‘‘yaṃ loke piyarūpaṃ sātarūpa’’ntiādīsu (dī. ni. 2.400; ma. ni. 1.133; vibha. 203) viya. Tasmā asadisarūpoti asadisasabhāvo, tena dasabalacatuvesārajjādiguṇavisesasamāyogadīpanato satthu dhammakāyasampattiyāpi asadisatā dassitā hoti. Itīti evaṃ vuttappakārena. Tasminti āruppe. Pakiṇṇakakathāpi viññeyyāti pubbe viya asādhāraṇaṃ tattha tattha jhāne patiniyatameva atthaṃ aggahetvā sādhāraṇabhāvato tattha tattheva pakiṇṇakaṃ visaṭaṃ atthaṃ gahetvā pavattā pakiṇṇakakathāpi vijānitabbā.

289.Rūpanimittātikkamatoti kasiṇarūpasaṅkhātassa paṭibhāganimittassa atikkamanato. Ākāsātikkamatoti kasiṇugghāṭimākāsassa atikkamanato. Ākāse pavattitaviññāṇātikkamatoti paṭhamāruppaviññāṇassa atikkamanato, na dutiyāruppaviññāṇātikkamanato. Tadatikkamato hi tasseva vibhāvanaṃ hoti. Dutiyāruppaviññāṇavibhāvane hi tadeva atikkantaṃ siyā, na tassa ārammaṇaṃ, na ca ārammaṇe dosaṃ disvā anārammaṇassa vibhāvanātikkamo yujjati. Pāḷiyañca ‘‘viññāṇañcāyatanaṃ sato samāpajjati…pe… sato vuṭṭhahitvā taṃyeva viññāṇaṃ abhāvetī’’ti vuttaṃ, na vuttaṃ ‘‘taṃyeva viññāṇañcāyatanaṃ abhāvetī’’ti, ‘‘taṃyeva abhāvetī’’ti vā. ‘‘Anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajjā’’ti ettha pana dvayaṃ vuttaṃ ārammaṇañca viññāṇaṃ, viññāṇañcāyatanañca. Tasmiṃ dvaye yena kenaci, yato vā vuṭṭhito, teneva padhānaniddiṭṭhena taṃ-saddassa sambandhe āpanne ‘‘ayañca ārammaṇātikkamabhāvanā’’ti viññāṇañcāyatanassa nivattanatthaṃ viññāṇavacanaṃ. Tasmā paṭhamāruppaviññāṇasseva abhāvanātikkamo vutto.

290.Evaṃsantepīti aṅgātikkame asatipi. Suppaṇītatarāti suṭṭhu paṇītatarā, sundarā paṇītatarā cāti vā attho. Satipi catunnaṃ pāsādatalānaṃ, sāṭikānañca tabbhāvato, pamāṇato ca samabhāve uparūpari pana kāmaguṇānaṃ, sukhasamphassādīnañca visesena paṇītatarādibhāvo viya etāsaṃ catunnaṃ samāpattīnaṃ āruppabhāvato, aṅgato ca satipi samabhāve bhāvanāvisesasiddho pana sātisayo uparūpari paṇītatarādibhāvoti imamatthaṃ dasseti ‘‘yathā hī’’tiādinā.

291.Nissitoti nissāya ṭhito. Duṭṭhitāti na sammā ṭhitā, dukkhaṃ vā ṭhitā. Tannissitanti tena nissitaṃ, ṭhānanti attho. Tannissitanti vā taṃ maṇḍapalaggaṃ purisaṃ nissāya ṭhitaṃ purisanti attho. Maṇḍapalaggañhi anissāya tena vinābhūte vivitte bahi okāse ṭhānaṃ viya ākāsalaggaviññāṇassa viveke tadapagame tatiyāruppassa ṭhānanti.

292.Ārammaṇaṃkaroteva, aññābhāvena taṃ idanti ‘‘āsannaviññāṇañcāyatanapaccatthikarūpāsannākāsārammaṇaviññāṇāpagamārammaṇaṃ, no ca santa’’nti ca diṭṭhādīnavampi taṃ ākiñcaññāyatanaṃ idaṃ nevasaññānāsaññāyatanajjhānaṃ aññassa tādisassa ārammaṇabhāvayogyassa abhāvena alābhena ārammaṇaṃ karoti eva. ‘‘Sabbadisampati’’nti idaṃ janassa agatikabhāvadassanatthaṃ vuttaṃ. Vuttinti jīvikaṃ. Vattatīti jīvati.



我来将这段巴利文直译成简体中文：
288. "无等色"即以三十二大人相八十种好一寻光明等色功德与他人不共色身,或者如"世间可爱色、可意色"等中色字义为自性义。所以"无等色"即无等自性,以此显示具足十力四无畏等殊胜功德,也显示导师法身成就无等。"如是"即如所说方式。"于它"即于无色。"也应知杂说"即不像前面那样取各各禅中特定不共义,因为共通性而取彼彼处杂散义而转起的杂说也应了知。
289. "超越色相"即超越名为遍色的似相。"超越虚空"即超越遍除虚空。"超越转起于虚空的识"即超越初无色识,不是超越第二无色识。因为超越它则成为显示它。因为若显示第二无色识则它已超越,而非它的所缘,而见所缘过患而显示超越无所缘是不合理的。在经中说"具念入识无边处等至...具念出定后使那识不存在",不说"使那识无边处不存在"或"使那不存在"。但在"无边识而入识无边处"这里说两者:所缘识和识无边处。在那两者中以任何一个,或从何者出定,以它为主要说明而得"它"字的联系,为了遣除识无边处而说识。所以说只超越修习初无色识的不存在。
290. "虽然如是"即虽无支分超越。"极胜妙"即善巧胜妙,或意思是善巧美妙胜妙。虽然四层楼阁和衣服从存在和量都相等,但上上欲功德和乐触等特别胜妙等性,如是这四定虽然从无色性和支分相等,但由修习殊胜成就而上上特胜胜妙等性,以"如是"等显示此义。
291. "依"即依止住。"恶住"即不善住,或苦住。"依它"即被它依,意思是住。或"依它"意思是依那人在楼阁者住的人。因为如不依楼阁者而离彼于空处住,如是第三无色识依止虚空而离开它时住。
292. "作所缘",因为无他而它即此即那无所有处虽见近识无边处对治性、近虚空所缘、识离去所缘、不寂静等过患,此非想非非想处禅因无其他如是应作所缘者而作它所缘。说"一切方面"为了显示人无处可去。"活计"即生活。"转起"即生活。

293.Āruḷhotiādīsu ayaṃ saṅkhepattho – yathā koci puriso anekaporisaṃ dīghanisseṇiṃ āruḷho tassa uparimapade ṭhito tassā nisseṇiyā bāhumeva olubbhati aññassa alābhato, yathā ca paṃsupabbatassa, missakapabbatassa vā aggakoṭiṃ āruḷho tassa matthakameva olubbhati, yathā ca giriṃ silāpabbataṃ āruḷho paripphandamāno aññābhāvato attano jaṇṇukameva olubbhati, tathā etaṃ catutthāruppajjhānaṃ taṃ tatiyāruppaṃ olubbhitvā pavattatīti. Yaṃ panettha atthato avibhattaṃ, taṃ uttānameva.

Āruppaniddesavaṇṇanā niṭṭhitā.

Iti dasamaparicchedavaṇṇanā.

11. Samādhiniddesavaṇṇanā

Āhārepaṭikkūlabhāvanāvaṇṇanā



我来将这段巴利文直译成简体中文：
293. 关于"攀登"等,此是略义 - 如某人登上多人高的长梯,站在它最上层时因无其他而只握着那梯的横木,如登上尘土山或混合山的顶峰时而只握着它的顶部,如登上岩石山的山峰摇晃时因无他而只握着自己的膝盖,如是此第四无色禅依止那第三无色而转起。这里义理未分别的都很明显。
无色释注已终。
如是第十品释注。
定释注
厌逆食修习释注
provided by EasyChat

294. Uddeso nāma niddesattho mudumajjhimapaññābāhullato, āgato ca bhāro avassaṃ vahitabboti āha ‘‘ekā saññāti evaṃ uddiṭṭhāya āhāre paṭikkūlasaññāya bhāvanāniddeso anuppatto’’ti. Tatthāyaṃ saññā-saddo ‘‘rūpasaññā saddasaññā’’tiādīsu (mahāni. 14) sañjānanalakkhaṇe dhamme āgato, ‘‘aniccasaññā dukkhasaññā’’tiādīsu vipassanāyaṃ āgato, ‘‘uddhumātakasaññāti vā sopākarūpasaññāti vā ime dhammā ekatthā udāhu nānatthā’’tiādīsu samathe āgato. Idha pana samathassa parikamme daṭṭhabbo. Āhāre hi paṭikkūlākāraggahaṇaṃ, tappabhāvitaṃ vā upacārajjhānaṃ idha ‘‘āhāre paṭikkūlasaññā’’ti adhippetaṃ. Tattha yasmiṃ āhāre paṭikkūlasaññā bhāvetabbā, tattha nibbedavirāguppādanāya tappasaṅgena sabbampi āhāraṃ kiccappabhedādīnavopammehi vibhāvetuṃ ‘‘āharatīti āhāro’’tiādi āraddhaṃ.

Tattha āharatīti āhārapaccayasaṅkhātena uppattiyā, ṭhitiyā vā paccayabhāvena attano phalaṃ āneti nibbatteti pavatteti cāti attho. Kabaḷaṃ karīyatīti kabaḷīkāro, vatthuvasena cetaṃ vuttaṃ, lakkhaṇato pana ojālakkhaṇo veditabbo, kabaḷīkāro ca so yathāvuttenatthena āhāro cāti kabaḷīkārāhāro. Esa nayo sesesupi. Phusatīti phasso. Ayaṃ hi arūpadhammopi samāno ārammaṇe phusanākāreneva pavattati. Tathā hi so phusanalakkhaṇoti vuccati. Cetayatīti cetanā, attano sampayuttadhammehi saddhiṃ ārammaṇe abhisandahatīti attho, manosannissitā cetanā manosañcetanā. Upapattiparikappanavasena vijānātīti viññāṇaṃ. Evamettha sāmaññatthato, visesatthato ca āhārā veditabbā. Kasmā panete cattārova vuttā, aññe dhammā kiṃ attano phalassa paccayā na hontīti? No na honti, ime pana tathā ca honti aññathā cāti samānepi paccayabhāve atirekapaccayā honti, tasmā āhārāti vuccanti.

Kathaṃ? Etesu hi paṭhamo sayaṃ yasmiṃ kalāpe tappariyāpannānaṃ yathārahaṃ paccayo hontova ojaṭṭhamakaṃ rūpaṃ āharati, dutiyo tisso vedanā āharati, tatiyo tīsu bhavesu paṭisandhiṃ āharati, catuttho paṭisandhikkhaṇe nāmarūpaṃ āharati. Tenāha ‘‘kabaḷīkārāhāro’’tiādi. Ettha ca kammajādibhedabhinnā ojā sati paccayalābhe dve tisso paveṇiyo ghaṭentī ojaṭṭhamakarūpaṃ āharati, sukhavedanīyādibhedabhinno phassāhāro yathārahaṃ tisso vedanā āharati, puññābhisaṅkhārādibhedabhinno manosañcetanāhāro kāmabhavādīsu tīsu bhavesu yathārahaṃ saviññāṇaṃ, aviññāṇañca paṭisandhiṃ āharati, viññāṇāhāro yathāpaccayaṃ paṭisandhikkhaṇe nāmaṃ rūpaṃ, nāmarūpañca āharatīti daṭṭhabbaṃ. Atha vā upatthambhakaṭṭhena ime eva dhammā āhārāti vuttā. Yathā hi kabaḷīkārāhāro rūpakāyassa upatthambhakaṭṭhena paccayo, evaṃ arūpino āhārā sampayuttadhammānaṃ. Tathā hi vuttaṃ ‘‘kabaḷīkāro āhāro imassa kāyassa āhārapaccayena paccayo, arūpino āhārā sampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ āhārapaccayena paccayo’’ti (paṭṭhā. 1.

我来将这段巴利文直译成简体中文：
294. 因多软中慧,所说义为释义,且已来的负担必须担负,所以说"一想即如是所说厌逆食想的修习释义已到"。其中此想字在"色想、声想"等中来为了知相法,在"无常想、苦想"等中来为观,在"是膨胀想或可意色想,这些法是一义还是异义"等中来为止,但这里应见为止的准备。因为在食中取厌逆行相,或由此修习的近行禅这里意为"厌逆食想"。其中应修厌逆食想的食,为了在其中生起厌离离贪,依其关系以作用、差别、过患、譬喻显示一切食而开始说"运来故为食"等。
其中"运来"意思是以名为食缘的生起或住立缘性而带来、生起、转起自果。"作团"为段,这依事物而说,但从相应知为养素相,"段"它依如说义而为食故为段食。此理于其余亦同。"触"为触。因为这虽是无色法而以触行相转起于所缘。如是说它以触为相。"思"为思,意思是与自己相应法一起决定于所缘,依意的思为意思。依生起构想而了别为识。如是这里应从一般义及特殊义知诸食。为何说这四,其他法不是自果的缘?不是不是,而这些如是又异而于缘性相同时成为过量缘,所以说为食。
如何?因为其中初者自身作缘于彼聚所摄时运来以养素为八法之色,第二运来三受,第三运来于三有中的结生,第四运来结生刹那的名色。所以说"段食"等。这里业生等差别的养素得缘时连结二三相续而运来以养素为八法之色,乐受等差别的触食随宜运来三受,福行等差别的意思食随宜运来于欲有等三有中有识及无识的结生,识食随缘运来结生刹那的名、色及名色,应如是见。或者以支持义只说这些法为食。因为如段食以支持义为色身的缘,如是无色食为相应法。如是说:"段食以食缘为此身的缘,无色食以食缘为相应法及彼等所生色的缘"(发趣论1.

1.15). Aparo nayo – ajjhattikasantatiyā visesapaccayattā kabaḷīkārāhāro, phassādayo ca tayo dhammā āhārāti vuttā. Visesapaccayo hi kabaḷīkārāhārabhakkhānaṃ sattānaṃ rūpakāyassa kabaḷīkārāhāro, nāmakāye vedanāya phasso, viññāṇassa manosañcetanā, nāmarūpassa viññāṇaṃ. Yathāha ‘‘seyyathāpi, bhikkhave, ayaṃ kāyo āhāraṭṭhitiko, āhāraṃ paṭicca tiṭṭhati, anāhāro no tiṭṭhati (saṃ. ni. 5.183). Tathā phassapaccayā vedanā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpa’’nti (udā. 1; mahāva. 1; netti. 24).

Kabaḷīkārāhāreti kabaḷīkāre āhāre nikanti taṇhā, taṃ bhayaṃ anatthāvahato. Gadhitassa hi āhāraparibhogo anatthāya hoti. Hetuatthe bhummaṃ. Evaṃ sesesu. Nikantīti nikāmanā chandarāgo . Bhāyati etasmāti bhayaṃ, nikanti eva bhayaṃ nikantibhayaṃ. Kabaḷīkārāhārahetu imesaṃ sattānaṃ chandarāgo bhayaṃ bhayānakaṃ diṭṭhadhammikādibhedassa anatthassa sakalassāpi vaṭṭadukkhassa hetubhāvato. Tenevāha ‘‘kabaḷīkāre ce, bhikkhave, āhāre atthi rāgo, atthi nandī, atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ viruḷha’’ntiādi (saṃ. ni. 2.64; kathā. 296; mahāni. 7). Upagamanaṃ appahīnavipallāsassa ārammaṇena samodhānaṃ saṅgati sukhavedanīyādiphassuppatti bhayaṃ bhayānakaṃ tīhi dukkhatāhi aparimuccanato. Tenāha ‘‘sukhavedanīyaṃ, bhikkhave, phassaṃ paṭicca uppajjati sukhā vedanā (saṃ. ni. 4.129), tassa vedanāpaccayā taṇhā…pe… dukkhakkhandhassa samudayo hotī’’ti (udā. 1). Tattha tattha bhave upapajjati etenāti upapatti, upapajjanaṃ vā upapatti, khipanaṃ bhayaṃ bhayānakaṃ upapattimūlakehi byasanehi aparimuttato. Tenāha ‘‘avidvā, bhikkhave, purisapuggalo puññañce saṅkhāraṃ abhisaṅkharoti, puññupagaṃ bhavati viññāṇaṃ. Apuññañce saṅkhāraṃ abhisaṅkharoti, apuññupagaṃ bhavati viññāṇa’’ntiādi (saṃ. ni. 2.51). Paṭisandhīti bhavantarādīhi paṭisandhānaṃ, taṃ bhayaṃ bhayānakaṃ paṭisandhinimittehi dukkhehi avimuccanato. Tenāha ‘‘viññāṇe ce, bhikkhave, āhāre atthi rāgo, atthi nandī, atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ viruḷha’’ntiādi (saṃ. ni. 

我来将这段巴利文直译成简体中文：
1.15. 另一理趣 - 因为是内相续的特殊缘而说段食及触等三法为食。因为段食对食段食的众生的色身是特殊缘,触对名身中的受,意思对识,识对名色。如说:"诸比丘,譬如此身依食而住,依食而住立,无食不住立。如是触缘受,行缘识,识缘名色"。
"段食"即在段食中的欲求贪爱,因招致无义利而它为怖畏。因为贪着者食用为无义利。处格表示因义。如是于其余。"欲求"即欲求欲贪。"从此怖"为怖畏,欲求即怖畏为欲求怖畏。段食为因对这些众生的欲贪是怖畏、可怖,因为是现见等差别无义利及一切轮回苦的因。所以说:"诸比丘,若于段食有贪、有欢喜、有渴爱,识在那里住立增长"等。"趣近"未断颠倒者与所缘交会、结合、乐受等触生起是怖畏、可怖,因不离三苦性。所以说:"诸比丘,缘乐受触生起乐受,因其受缘爱...苦蕴集起"。"由此于彼彼有中生起"为生起,或生起为生起,投生是怖畏、可怖,因不离生起为根本的诸灾害。所以说:"诸比丘,无知的人若造作福行,识成为趣向福,若造作非福行,识成为趣向非福"等。"结生"即与诸有间等结合,它是怖畏、可怖,因不离结生为缘的诸苦。所以说:"诸比丘,若于识食有贪、有欢喜、有渴爱,识在那里住立增长"等(相应部

2.64).

Puttamaṃsūpamena ovādena dīpetabbo nicchandarāgaparibhogāya. Evaṃ hi tattha nikantibhayaṃ na hoti. Niccammā gāvī yaṃ yaṃ ṭhānaṃ upagacchati, tattha tattheva naṃ pāṇino khādantiyeva. Evaṃ phasse sati vedanā uppajjati, vedanā ca dukkhasallādito daṭṭhabbāti phasse ādīnavaṃ passantassa upagamanabhayaṃ na hotīti āha ‘‘phassāhāro niccammagāvūpamena dīpetabbo’’ti. Ekādasahi aggīhi sabbaso ādittā bhavā aṅgārakāsusadisāti passato upapattibhayaṃ na hotīti āha ‘‘manosañcetanāhāro aṅgārakāsūpamena dīpetabbo’’ti. Corasadisaṃ viññāṇaṃ anatthapātato, pahārasadisī vedanā duradhivāsatoti sammadeva passato paṭisandhibhayaṃ na hotīti āha ‘‘viññāṇāhāro sattisatūpamena dīpetabbo’’ti.

Evaṃ kiccādimukhena āhāresu ādīnavaṃ vibhāvetvā idāni tattha yathādhippetaṃ āhāraṃ niddhāretvā paṭikkūlato manasikāravidhiṃ dassetuṃ ‘‘imesu panā’’tiādi vuttaṃ. Upādāyarūpaniddesepi ‘‘kabaḷīkāro āhāro’’ti (dha. sa. 595) āgatattā tato visesento ‘‘asitapītakhāyitasāyitappabhedo’’ti āha, bhūtakathanaṃ vā etaṃ. Tattha asitapītakhāyitasāyitappabhedoti asitabbapātabbakhāyitabbasāyitabbavibhāgo kālabhedavacanicchāya abhāvato yathā ‘‘duddha’’nti. Kabaḷīkāro āhāro vāti avadhāraṇaṃ yathā phassāhārādinivattanaṃ, evaṃ ojāhāranivattanampi daṭṭhabbaṃ. Savatthuko eva hi āhāro idha kammaṭṭhānabhūto, tena āharīyatīti āhāroti evamettha attho daṭṭhabbo. Āharatīti āhāroti ayaṃ panattho nibbattitaojāvasena veditabbo. Imasmiṃ attheti imasmiṃ kammaṭṭhānasaṅkhāte atthe. Uppannā saññāti saññāsīsena bhāvanaṃ vadati. Tathā hi vakkhati ‘‘paṭikkūlākāraggahaṇavasena panā’’tiādi (visuddhi. 1.305).

Kammaṭṭhānaṃ uggahetvāti kammaṭṭhānaṃ pariyattidhammato, atthato ca suggahitaṃ sumanasikataṃ sūpadhāritaṃ katvā. Tenāha ‘‘uggahato ekapadampi avirajjhantenā’’ti. Tattha uggahatoti ācariyuggahato. Ekapadampīti ekampi padaṃ, ekakoṭṭhāsampi vā, padesamattampīti attho. Dasahākārehīti kasmā vuttaṃ, nanu antimajīvikābhāvato, piṇḍapātassa alābhalābhesu paritassanagedhādisamuppattito, bhuttassa sammadajananato, kimikulasaṃvaddhanatoti evamādīhipi ākārehi āhāre paṭikkūlatā paccavekkhitabbā? Vuttaṃ hetaṃ ‘‘antamidaṃ, bhikkhave, jīvikānaṃ yadidaṃ piṇḍolyaṃ, abhisāpoyaṃ, bhikkhave, lokasmiṃ ‘piṇḍolo vicarasi pattapāṇī’’’ti (saṃ. ni. 3.80), ‘‘aladdhā ca piṇḍapātaṃ paritassati, laddhā ca piṇḍapātaṃ gadhito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjatī’’ti (a. ni. 

我来将这段巴利文直译成简体中文：
2.64.
应以嗜子肉譬喻教诫显示无欲贪受用。如是于其中无欲求怖畏。剥皮牛走到哪里,生物就在那里吃它。如是有触则受生起,受应从苦刺等见,见触过患者无趣近怖畏,所以说"触食应以剥皮牛譬喻显示"。见被十一火完全燃烧的诸有如火炭坑者无生起怖畏,所以说"意思食应以火炭坑譬喻显示"。正见识如盗贼因致无义利,受如打击因难忍受者无结生怖畏,所以说"识食应以百矛譬喻显示"。
如是以作用等门显示诸食过患后,现在为了显示从中确定如所欲食的作意方法而说"于这些"等。因为在所造色释中也说"段食"而为了区别它而说"吃喝咀尝差别",或这是说实情。其中"吃喝咀尝差别"即应吃应饮应咀应尝的区分,因为无时别言欲,如"牛乳"。"段食"的确定应见不仅遣除触食等,也遣除养分食。因为这里成为业处的食只有有事物的,所以此处应如是见"被运故为食"的义。但"运来故为食"此义应从所生养分了知。"于此义"即于此名为业处的义。"生起想"以想为首说修习。如是将说"依取厌逆行相"等。
"学习业处"即使业处从教法和义理善学、善作意、善忆持。所以说"从学习连一字也不错"。其中"从学习"即从师学习。"连一字"即连一个字,或一部分,意思是少许。"以十行相"为何如是说,难道不应以最下生活性、讨食在不得得时生忧贪等、食已正生(苦)、增长虫聚等行相观察食中厌逆性?因为这样说:"诸比丘,此是诸生活中最下即是乞食,这在世间是咒骂:'乞食者手持钵游行'"、"未得食团则忧,已得食团则贪着、迷醉、耽著、不见过患、不知出离而受用"、

3.124), ‘‘bhutto ca āhāro kassaci kadāci maraṇaṃ vā maraṇamattaṃ vā dukkhaṃ āvahati, ukkocakādayo, takkoṭakādayo ca dvattiṃsa dvattiṃsa kulappabhedā kimayo ca naṃ upanissāya jīvantī’’ti.

Vuccate – antimajīvikābhāvo tāva cittasaṃkilesavisodhanatthaṃ kammaṭṭhānābhinivesato pageva manasi kātabbo ‘‘māhaṃ chavālātasadiso bhaveyya’’nti. Tathā piṇḍapātassa alābhalābhesupi paritassanagedhādisamuppattinivāraṇaṃ pageva anuṭṭhātabbaṃ suparisuddhasīlassa paṭisaṅkhānavato tadabhāvato. Bhattasammado anekantiko, paribhogantogadho vā veditabbo. Kimikulasaṃvaddhanaṃ pana na saṅgahetabbaṃ, saṅgahitameva vā ‘‘dasahākārehī’’ti ettha niyamassa akatattā. Iminā vā nayena itaresampettha saṅgaho daṭṭhabbo yathāsambhavamettha paṭikkūlatāpaccavekkhaṇassa adhippetattā. Tathā hi gharagoḷikavaccamūsikajatukavaccādikaṃ sambhavantaṃ gahitaṃ, na ekantikanti. Tathā pariyesanādīsupi yathāsambhavaṃ vattabbaṃ.

Gamanatotiādīsu paccāgamanampi gamanasabhāgattā gamaneneva saṅgahitaṃ. Paṭikkamanasālādiupasaṅkamanaṃ viya pariyesane samānapaṭikkūlaṃ hi asuciṭṭhānakkamanavirūpaduggandhadassanaghāyanādhivāsanehi. Gamanatoti bhikkhācāravasena gocaragāmaṃ uddissa gamanato. Pariyesanatoti gocaragāme bhikkhatthaṃ āhiṇḍanato. Paribhogatoti āhārassa paribhuñjanato. Ubhayaṃ ubhayena āsayati, ekajjhaṃ pavattamānopi kammabalavavatthito hutvā mariyādavasena aññamaññaṃ asaṅkarato sayati tiṭṭhati pavattatīti āsayo, āmāsayassa upari tiṭṭhanako pittādiko. Mariyādattho hi ayamākāro, tato āsayato. Nidadhāti yathābhutto āhāro nicito hutvā tiṭṭhati etthāti nidhānaṃ, āmāsayo, tato nidhānato. Aparipakkatoti gahaṇīsaṅkhātena kammajatejena aparipakkato. Paripakkatoti yathābhuttassa āhārassa vipakkabhāvato. Phalatoti nibbattito. Nissandatoti ito cito ca vissandanato. Sammakkhanatoti sabbaso makkhanato. Sabbattha āhāre paṭikkūlatā paccavekkhitabbāti yojanā. Taṃtaṃkiriyānipphattipaṭipāṭivasena cāyaṃ gamanatotiādikā anupubbī ṭhapitā, sammakkhanaṃ pana paribhogādīsu labbhamānampi nissandavasena visesato paṭikkūlanti sabbapacchā ṭhapitanti daṭṭhabbaṃ.



我来将这段巴利文直译成简体中文：
3.124. "食用食物有时对某人带来死亡或等死的痛苦,依止它而生活着上膛等、鳄蜥等三十二三十二种种虫族"。
说道 - 首先最下生活性为了清净心染污,在趣入业处之前就应作意"愿我不要如焦木块"。如是对于讨食在不得得时也应预先防止生起忧贪等,因为具足观察的清净戒者无彼。食醉不一定,或应知含摄在受用中。但增长虫聚不应摄取,或已摄取因为未对"以十行相"作限定。或者应以此理见其他在此的摄取,因为这里随宜意图观察厌逆性。如是有的取家蜥蜴粪、老鼠粪等,不是一定的。如是于寻求等也应随宜说。
关于"从行走"等,回来因与行走同类而摄于行走。如走近食堂等,因为寻求与不净处踩踏、丑陋臭气见闻忍受相同厌逆。"从行走"即依行乞而往聚落。"从寻求"即在聚落中为乞食而游行。"从受用"即从食用食物。"二者以二者储"即虽同时转起但因业力安立而以界限互不混杂而储存运转为储处,即在胃上方住立的胆汁等。因为此助词表示界限,从彼储处。"所吃的食物堆积住立于此"为收藏,即胃,从彼收藏。"从未消化"即从未被名为消化的业生火消化。"从已消化"即从所吃食物已消化性。"从果"即从生起。"从流出"即从此彼流出。"从涂染"即从一切涂染。一切处应配"应观察食中厌逆性"。此"从行走"等次第依各各作用成就顺序而安立,但涂染虽可得于受用等而特别由流出厌逆,应见安立于最后。

295.Evaṃ mahānubhāveti idāni vattabbapaṭipattiyā mahānubhāveti vadanti, sabbatthakakammaṭṭhānapariharaṇādisiddhaṃ vā dhammasudhammataṃ purakkhatvā yogāvacarena evaṃ paṭipajjitabbanti dassento ‘‘evaṃ mahānubhāve nāma sāsane’’tiādimāha. Tattha nāma-saddo sambhāvane daṭṭhabbo. Pabbajitena gāmābhimukhena gantabbanti yojanā. Ayañca gamanādito paccavekkhaṇā yogino na attuddesikāva, atha kho anuddesikāpīti dassento ‘‘sakalaratti’’ntiādinā dhuradvayaṃ pariggahesi. Pariveṇanti pariveṇaṅgaṇaṃ. Vīsatiṃsavāreti ettha santatipaccuppannavasena vāraparicchedoti keci, apare pana ‘‘uṇhāsanenā’’ti vadanti. Nīvaraṇavikkhambhanañhi appattā bhāvanā pharaṇapītiyā abhāvato nisajjāvasena kāyakilamathaṃ na vinodatiyevāti iriyāpathacalanaṃ hotiyeva. Vīsatiṃsaggahaṇaṃ pana yathāsallakkhitabhikkhācaraṇavelāvasena. Atha vā gamanato yāva sammakkhanamanasikāro eko vāro, evaṃ vīsatiṃsavāre kammaṭṭhānaṃ manasi karitvā. Nijanasambādhānīti janasambādharahitāni, tena appākiṇṇataṃ, appasaddataṃ, appanigghosatañca dasseti. Tato eva pavivekasukhāni janavivekena iṭṭhāni, pavivekassa vā jhānānuyogassa upakārāni. Yasmā chāyūdakasampannāni, tasmā sītalāni. Yasmā sucīni, tasmā ramaṇīyabhūmibhāgānīti purimāni dve pacchimānaṃ dvinnaṃ kāraṇavacanāni. Ariyanti niddosaṃ. Vivekaratinti jhānānuyogaratiṃ.

Kiñcāpi yogāvacarānaṃ vasanaṭṭhānaṃ nāma sujaggitaṃ susammaṭṭhameva hoti, kadāci pana jagganato pacchā evampi siyāti paṭikkūlatāpaccavekkhaṇāya sambhavadassanatthaṃ ‘‘pādarajagharagolikavaccādisamparikiṇṇa’’ntiādi vuttanti daṭṭhabbaṃ. Tattha paccattharaṇanti bhūmiyā chavirakkhaṇatthaṃ attharitabbaṃ cimilikādiattharaṇamāha. Jatukā khuddakavagguliyo. Upahatattāti dūsitattā. Tatoti tato tato. Appekadā ulūkapārāvatādīhīti idhāpi ‘‘appekadā’’ti padaṃ ānetvā sambandhitabbaṃ. Udakacikkhallādīhīti ādi-saddena kacavarādiṃ saṅgaṇhāti. Pariveṇato vihāraṅgaṇappavesamaggo vihāraracchā.

Vitakkamāḷaketi ‘‘kattha nu kho ajja bhikkhāya caritabba’’ntiādinā vitakkanamāḷake. Gāmamagganti gāmagāmimaggaṃ. Khāṇukaṇṭakamaggoti khāṇukaṇṭakavanto maggo. Daṭṭhabbo hotīti dassanena gamanaṃ upalakkheti.

Gaṇḍaṃpaṭicchādentenātiādi evamajjhāsayena nivāsanādi kātabbanti vattadassanaṃ, gaṇḍaroginā vātātapādiparissayavinodanatthaṃ gaṇḍaṃ paṭicchādayamānena viya. Atha vā gaṇḍaṃ viya gaṇḍaṃ paṭicchādayamānenāti ekaṃ gaṇḍa-saddaṃ ānetvā sambandhitabbaṃ bhavati. ‘‘Gaṇḍoti kho, bhikkhave, pañcannetaṃ upādānakkhandhānaṃ adhivacana’’nti (a. ni. 9.15; saṃ. ni. 

我来将这段巴利文直译成简体中文：
295. "如是大威力"即说现在应说的修习有大威力,或者前置由一切处业处受持等成就的法善法性而瑜伽行者应如是修习,故说"即于如是大威力的教中"等。其中"即"字应见为尊重。应配"出家者应向村落而行"。此从行走等的观察对瑜伽者不仅为自己所指,也为他人所指,为了显示这点以"整夜"等摄取两种任务。"院"即院庭。"二十或三十次"这里有人说依相续现在而限定次数,但其他人说"由热座"。因为未达镇伏盖的修习因无遍满喜而不能以坐姿除去身疲,所以必有威仪变换。但取二十或三十是依如所观察的乞食时间。或者从行走直到涂染作意为一次,如是作意二十或三十次业处。"无人拥挤"即无人群拥挤,由此显示少人、少声、少响。由此即独处乐,因远离人群而可意,或有助于远离、禅修。因为具足荫和水故清凉。因为清净故地处可意,前二者为后二者的原因说明。"圣"即无过。"远离乐"即禅修之乐。
虽然瑜伽行者的住处应是善扫善洒的,但有时扫后也可能如此,为了显示厌逆观察的可能而说"足尘、家蜥蜴粪等散布"等应如是见。其中"敷具"即说为保护地面应敷的地毯等敷具。"蝙蝠"为小蝙蝠。"被损害"即被污损。"从彼彼"即从彼彼处。"有时被猫头鹰鸽子等"这里也应取来"有时"字连结。"水泥等"以"等"字摄取垃圾等。从院到寺庭的入口道路为寺巷。
"思维圆形空地"即以"今天应在何处乞食"等思维的圆形空地。"村道"即通往村落之道。"树桩荆棘道"即有树桩荆棘的道路。"应见"表示以见而行。
"遮盖疮"等是显示应以如是意乐着衣等规定,如疮病者为消除风日等危难而遮盖疮。或者应取来一个"疮"字连结为"如遮盖疮般遮盖疮"。"诸比丘,'疮'是此五取蕴的同义语"(增支部9.15;相应部;

4.103) vacanato gaṇḍoti attabhāvassa pariyāyo, visesato rūpakāyassa dukkhatāsūlayogato, asucipaggharaṇato, uppādajarābhaṅgehi uddhumātakapakkapabhijjanato. Vaṇacoḷakanti vaṇapaṭicchādakavatthakhaṇḍaṃ. Nīharitvāti thavikato uddharitvā. Kuṇapānipīti pi-saddo garahāyaṃ evarūpānipi daṭṭhabbāni bhavantīti, sambhavadassane vā idampi tattha sambhavatīti. Adhivāsetabboti khamitabbo aññathā āhārassa anupalabbhanato. Gāmadvāreti gāmadvārasamīpe, ummārabbhantare vā. Gāmaracchā vinivijjhitvā ṭhitā oloketabbā honti yugamattadassināpi satāti adhippāyo.

Paccattharaṇādīti gharagolikavaccādisaṃkiliṭṭhapaccattharaṇādikaṃ. Anekakuṇapapariyosānanti ettha dunnivatthaduppārutamanussasamākulānaṃ gāmaracchānaṃ olokanampi ānetvā vattabbaṃ. Tampi hi paṭikkūlamevāti. Aho vatāti garahane nipāto. Bhoti dhammālapanaṃ. Yāvañcidaṃ paṭikkūlo āhāro yadatthaṃ gamanampi nāma evaṃ jegucchaṃ, duradhivāsanañcāti attho.

296.Gamanapaṭikkūlanti gamanameva paṭikkūlaṃ gamanapaṭikkūlaṃ. Adhivāsetvāpīti pi-saddo sampiṇḍanattho, tena ‘‘ettakenāpi mutti natthi, ito parampi mahantaṃ paṭikkūlaṃ sakalaṃ adhivāsetabbamevā’’ti vakkhamānaṃ paṭikkūlaṃ sampiṇḍeti. Saṅghāṭipārutenāti saṅghāṭiyā kappanapārupanena pārutasarīrena. Yatthāti yāsu vīthīsu. Yāva piṇḍikamaṃsāpīti yāva jaṅghapiṇḍikamaṃsappadesāpi. Udakacikkhalleti udakamisse kaddame. Ekena cīvaranti ekena hatthena nivatthacīvaraṃ. Macchā dhovīyanti etenāti macchadhovanaṃ, udakaṃ. Sammissa-saddo paccekaṃ sambandhitabbo. Oḷigallāni ucchiṭṭhodakagabbhamalādīnaṃ sakaddamānaṃ sandanaṭṭhānāni, yāni jaṇṇumattaasucibharitānipi honti. Candanikāni kevalānaṃ ucchiṭṭhodakagabbhamalādīnaṃ sandanaṭṭhānāni . Yatoti oḷigallādito. Tā makkhikāti tattha saṇḍasaṇḍacārino nīlamakkhikā. Nilīyantīti acchanti.

Dadamānāpītiādi satipi kesañci saddhānaṃ vasena sakkaccakāre paṭikkūlapaccavekkhaṇāyogyaṃ pana asaddhānaṃ vasena pavattanakaasakkaccakārameva dassetuṃ āraddhaṃ. Tuṇhī honti sayameva riñcitvā gacchissatīti. Gacchāti apehi. Reti ambho. Muṇḍakāti anādarālapanaṃ. Samudācarantīti kathenti. Piṇḍolyassa antimajīvikābhāvenāha ‘‘kapaṇamanussena viya gāme piṇḍāya caritvā nikkhamitabba’’nti.



我来将这段巴利文直译成简体中文：
4.103. 由于说"疮是此身的同义语",特别是色身由于与苦刺相应、流出不净、由生老坏而膨胀成熟破裂。"疮布"即覆疮布片。"取出"即从囊中提出。"尸体等"中"等"字用于厌恶,意思是如此等也应见,或在显示可能时这也在彼可能。"应忍受"即应忍耐因为不然不得食物。"村门"即村门附近,或在门槛内。意思是贯穿村巷而立的应望,即使以轭量观者也应如是。
"敷具等"即被家蜥蜴粪等污染的敷具等。"以众多尸体为终"这里也应取来观看着装不整齐的人群拥挤的村巷来说。因为那也是厌逆的。"唉呀"是厌恶的助词。"善哉"是法的称呼。意思是这食物如此厌逆,为此目的的行走也如是可厌、难忍。
296. "行走厌逆"即行走本身厌逆为行走厌逆。"即使忍受"中"即"字表结合,由此结合将说的"不仅如此得解脱,从此更大厌逆一切也必须忍受"的厌逆。"披双衣"即以如法披着双衣披覆身体。"于彼"即于彼等街道。"乃至小腿肉"即乃至小腿肉处。"水泥"即混有水的泥。"一衣"即一手所着衣。"洗鱼水"即洗鱼的水。"混"字应与各各连结。"污水沟"即秽水、胎垢污等混泥流处,有的甚至充满及膝的不净。"下水道"即仅秽水、胎垢污等的流处。"从彼"即从污水沟等。"彼苍蝇"即在彼处群聚游行的青蝇。"停留"即滞留。
"给与"等虽有某些净信者恭敬,但为了显示适合厌逆观察的非净信者的不恭敬而开始说。"沉默"因为(想)他自己将舍去离开。"去"即离开。"喂"即喂。"秃人"为不敬称呼。"称呼"即说话。因乞食是最下生活而说"应如贫苦人般在村中乞食而出"。

297.Tatthāti tasmiṃ pattagate āhāre. Lajjitabbaṃ hoti ‘‘ucchiṭṭhaṃ nu kho ayaṃ mayhaṃ dātukāmo’’ti āsaṅkeyyāti, sedo paggharamāno āhārassa vā uṇhatāya, bhikkhuno vā sapariḷāhatāyāti adhippāyo. Sukkhathaddhabhattampīti sukkhatāya thaddhampi bhattaṃ, pageva takkakañjikādinā upasittanti adhippāyo. Tena sedena kilinnatāya paṭikkūlataṃ vadati.

Tasminti piṇḍapāte. Sambhinnasobheti sabbaso vinaṭṭhasobhe. Vemajjhato paṭṭhāyāti jivhāya majjhato paṭṭhāya. Dantagūthako dantamalaṃ. Vicuṇṇitamakkhitoti ubhayehi dantehi vicuṇṇito kheḷādīhi samupalitto. Evaṃbhūtassa cassa yāyaṃ pubbe vaṇṇasampadā, gandhasampadā, abhisaṅkhārasampadā ca, sā ekaṃsena vinassati, raso pana nasseyya vā na vāti āha ‘‘antarahitavaṇṇagandhasaṅkhāraviseso’’ti. Suvānadoṇiyanti sārameyyānaṃ bhuñjanakaambaṇe. Suvānavamathu viyāti vantasunakhachaḍḍanaṃ viya. Cakkhussa āpāthaṃ atītattā ajjhoharitabbo hotīti ukkaṃsagataṃ tassa paṭikkūlabhāvaṃ vibhāveti.

298.Paribhoganti ajjhoharaṇaṃ. Esa āhāro anto pavisamāno bahalamadhukatelamakkhito viya paramajeguccho hotīti sambandho. Antoti koṭṭhassa abbhantare. Nidhānamanupagato āmāsayaṃ appattoyeva āhāro pittādīhi vimissito hotīti āha ‘‘pavisamāno’’ti. Āmāsayapakkāsayavinimutto koyamāsayo nāmāti āsaṅkaṃ sandhāyāha ‘‘yasmā’’tiādi. Pittamevāsayo pittāsayo. Adhiko hotīti vuttaṃ mandapuññabāhullato lokassa. Evaṃ āsayatoti jeguccho hutvā anto paviṭṭho jegucchatarehi pittādīhi vimissito ativiya jeguccho hotīti evaṃ āsayato paṭikkūlatā paccavekkhitabbā.

299.Nidhānatoti etthāpi eseva nayo. Soti āhāro. Dasavassikenāti jātiyā dasavassena sattena. Okāseti āmāsayasaṅkhāte padese.

300.Evarūpeti edise, dasavassāni yāva vassasataṃ adhotavaccakūpasadiseti attho. Nidhānanti nidhātabbataṃ. Yathāvuttappakāreti sace pana ‘‘dasavassikenā’’tiādinā (visuddhi. 1.299) yathāvutto pakāro etassāti yathāvuttappakāro, tasmiṃ. Paramandhakāratimiseti ativiya andhakaraṇamahātamasi. Atiduggandhajegucche padese paramajegucchabhāvaṃ upagantvā tiṭṭhatīti sambandho. Kattha kiṃ viyāti āha ‘‘yathā nāmā’’tiādi. Kālameghena abhivuṭṭhe āvāṭe bahuso vassanena ekaccaṃ asucijātaṃ uppilavitvā vigaccheyyāti akālamegha-ggahaṇaṃ. Tiṇapaṇṇakilañjakhaṇḍa-ggahaṇaṃ na asubhassāpi asubhena sammissatāya asubhabhāvappattidassanatthaṃ. Kāyaggisantāpakuthitakuthanasañjātapheṇapubbuḷakācitoti gahaṇitejena pakkuthitanippakkatāya samuppannapheṇapubbuḷanicito. Aparipakkatoti aparipakkabhāvato.



我来将这段巴利文直译成简体中文：
297. "于彼"即于彼入钵的食物。应羞耻,"他是否想给我残食"而可疑,意思是汗流出或由食物的热,或比丘的热恼。"干硬饭"即因干而硬的饭,更何况以酪浆等浇注。由此说因被汗濡湿而厌逆。
"于彼"即于钵食。"杂失光泽"即一切完全失去光泽。"从中间开始"即从舌头中间开始。"齿垢"为牙齿垢污。"碾碎涂抹"即被两齿碾碎被唾液等涂抹。如是而此先前的色完成、香完成、调味完成,它必定消失,但味或消失或不消失,所以说"消失色香调味的差别"。"狗盆"即野狗食用的容器。"如狗吐"即如呕吐狗的弃物。因过眼所及而应吞咽,显示它极度的厌逆性。
298. "受用"即吞咽。此食入内如涂厚蜜油最为可厌,为其连结。"内"即腹内。食物入内未到达胃就与胆等混合,所以说"入内时"。考虑"离开胃与肠,这叫什么处所?"而说"因为"等。"胆处所"即胆。说"过多"是因世人多福薄。"如是从处所"即入内成为可厌后与更可厌的胆等混合而成极可厌,如是应观察从处所的厌逆性。
299. "从积存"这里也是此理。"它"即食物。"十岁者"即生来十岁的众生。"处所"即名为胃的部位。
300. "如是"即如此,从十年乃至百年如未洗厕所,意思是。"积存"即积存性。"如所说方式"即若如"十岁者"等所说的方式为其方式,于彼。"极黑暗"即极度造黑大暗。连结"到达极可厌性后住立在极臭恶可厌处"。"在何处如何"而说"譬如"等。取"非时云"是因多雨于坑洼某些不净类上涌流去。取"草叶草席片"不是为了显示不净也以不净混合而成不净。"由身火热煮沸生起泡沫泡积满"即由消化火煮熟而生起泡沫泡堆积。"未消化"即从未消化性。

301.Suvaṇṇarajatādidhātuyo viyāti yathā suvaṇṇarajatādidhātuyo vidhinā tāpiyamānā suvaṇṇarajatādike muñcantiyo suvaṇṇarajatādibhāvaṃ upagacchantīti vuccanti, na evamayaṃ. Ayaṃ pana āhāro kāyagginā paripakko pheṇapubbuḷake muñcanto saṇhaṃ karonti etthāti ‘‘saṇhakaraṇī’’ti laddhanāmake nisade pisitvā nāḷike khuddakaveḷunāḷikāyaṃ vaṇṇasaṇṭhānamattena pakkhippamānapaṇḍumattikā viya karīsabhāvaṃ upagantvā pakkāsayaṃ pūreti, muttabhāvaṃ upagantvā muttavatthiṃ pūretīti yojanā. Gahaṇiyā indhanabhāgo viya kimibhakkhabhāgo ca apākaṭova . Rasabhāgo phalato pakāsīyati, aparipakkasabhāgā ca teti te anāmasitvā karīsamuttabhāgā evettha dassitā.

302. Paṭikkūlassa nāma phalena paṭikkūleneva bhavitabbanti dassento ‘‘sammā paripaccamāno’’tiādimāha. Nakhadantādīnīti ādi-saddena na kevalaṃ tacādīni eva dvattiṃsākārapāḷiyaṃ (ma. ni. 3.154; khu. pā. 3.dvattiṃsākāra) āgatāni, atha kho akkhigūthakaṇṇagūthadantamalajallikāsambhavādīni dvattiṃsakoṭṭhāsavinimuttāni asubhāni saṅgaṇhanto ‘‘nānākuṇapānī’’ti āhāti daṭṭhabbaṃ.

303.Nissandamānoti vissavanto, paggharantoti attho. Ādinā pakārenāti ettha ādi-saddena nāsikāya siṅghāṇikā, mukhena kheḷo, kadāci pittaṃ, semhaṃ, lohitaṃ vamati, vaccamaggena uccāro, passāvamaggena passāvo, sakalakāye lomakūpehi sedajallikāti evaṃpakāraṃ asuciṃ saṅgaṇhāti. ‘‘Paṭhamadivase’’ti idaṃ nissandadivasāpekkhāya vuttaṃ. Tenāha ‘‘dutiyadivase nissandento’’ti. Vikuṇitamukhoti jigucchāvasena saṅkucitamukho. Tenāha ‘‘jegucchī’’ti. Maṅkubhūtoti vimanakajāto ‘‘imampi nāma posemī’’ti. Rattoti vatthaṃ viya raṅgajātena cittassa vipariṇāmākārena chandarāgena ratto. Giddhoti abhikaṅkhanasabhāvena abhigijjhanena giddho gedhaṃ āpanno. Gadhitoti dummocanīyabhāvena ganthito viya tattha paṭibaddho. Mucchitoti rasataṇhāya mucchaṃ mohaṃ āpanno. Virattoti vigatarāgo. Aṭṭīyamānoti dukkhiyamāno. Harāyamānoti lajjamāno. Jigucchamānoti hīḷento.

Navadvārehīti pākaṭānaṃ mahantānaṃ vasena vuttaṃ, lomakūpavivarehipi sandatevāti. Nilīyatīti attānaṃ adassento nigūhati, saṅkucati vā. Evanti ekena dvārena pavesanaṃ anekehi dvārehi anekadhā nikkhāmanaṃ, pakāsanaṃ pavesanaṃ, nigūḷhaṃ nikkhāmanampīti somanassajātena pavesanaṃ, maṅkubhūtena nikkhāmanaṃ, sārattena pavesanaṃ, virattena nikkhāmananti imehi pakārehi.



我来将这段巴利文直译成简体中文：
301. "如金银等界"即如金银等界以方法加热时舍金银等而达到金银等性而说,此不如是。但此食被身火消化时放出泡沫泡,如在得名"细磨"的石臼中磨后投入小竹管中仅以色状似黄泥般成粪性充满肠,成尿性充满膀胱,为其连结。消化火的燃料分和虫食分不明显。味分从果显现,未熟同分为彼等,不触及彼等而此处只显示粪尿分。
302. 为了显示名为厌逆者必须以厌逆为果而说"正消化"等。"指甲牙齿等"中"等"字应见不仅摄取在三十二分经中出现的皮等,而且说"种种尸体"是摄取眼垢、耳垢、牙垢、垢污生起等超出三十二分的不净。
303. "流出"即流下,意思是流出。"以初等方式"这里"等"字摄取鼻中涕、口中唾、有时吐胆汁、痰、血、粪道大便、尿道小便、全身毛孔汗垢等如是方式的不净。"第一天"这是依流出天数而说。所以说"第二天流出"。"厌恶面"即因厌恶而收缩的面。所以说"厌恶者"。"羞愧"即生疑惑"竟然养育这个"。"染"即如衣被染料般以心变异行相的欲贪而染。"贪"即以希求性的极贪而贪着得到贪。"着"即以难解脱性如被系缚般系著于彼。"迷"即以味爱而得迷痴。"离染"即离去贪。"忧恼"即苦恼。"羞耻"即惭愧。"厌恶"即轻蔑。
"九门"是依明显的大者而说,也从毛孔流出。"隐藏"即不显示自己而藏,或收缩。"如是"即以这些方式:从一门入从多门多种出,显明入隐藏出,生喜入生愧出,爱染入离染出。

304.Paribhogakālepīti pi-saddena paviṭṭhamattopi nāma pavesadvāraṃ jegucchaṃ karoti, pageva laddhaparivāso paripākappatto itaradvārānīti dasseti. Esa āhāro. Gandhaharaṇatthanti vissagandhāpanayanatthaṃ. Kāyaggināti gahaṇitejānugatena kāyusmānā. Pheṇuddehakanti pheṇāni uṭṭhapetvā uṭṭhapetvā. Paccitvāti paripākaṃ gantvā. Uttaramānoti uppilavanto. Semhādīti ādi-saddena pittādike saṅgaṇhāti. Karīsādīti ādi-saddena sedajallikādike. Imāni dvārāni mukhādīni. Ekaccanti passāvamaggaṃ sandhāya vadati. Cokkhajātikā pana mukhādīnipi dhovitvā hatthaṃ puna dhovantiyeva. Puna ekaccanti vaccamaggaṃ. Dvattikkhattunti dvikkhattuṃ, tikkhattuṃ vā. Ettha ca āhāratthāya gamanapariyesanānaṃ paṭikkūlatā āhāre paṭikkūlatā vuttā. Paribhogassa tannissayato, āsayanidhānānaṃ taṃsambandhato, itaresaṃ tabbikāratoti ayampi viseso veditabbo. Kimibhakkhabhāvopi hissa vikārapakkheyeva ṭhapetabboti.



我来将这段巴利文直译成简体中文：
304. "于受用时"中"亦"字显示才入时就使入口可厌,更何况得住时到达消化(使)其他门。此食。"为除去气味"即为去除臭气。"由身火"即由随消化火的身热。"浮起泡沫"即一再生起泡沫。"煮"即到达成熟。"上浮"即浮上。"痰等"以"等"字摄取胆等。"粪等"以"等"字摄取汗垢等。"这些门"为口等。"某些"是关于尿道而说。但洁净性者洗净口等后还要再洗手。"又某些"即粪道。"二三次"即二次或三次。这里说为食物而行走寻求的厌逆性是食中厌逆。应知这差别也是:受用因依彼,处所积存因关联彼,其他因彼变异。它的虫食性也应安置于变异分中。
provided by EasyChat

305.Taṃ nimittanti yathāvuttehi ākārehi punappunaṃ manasi karontassa paṭikkūlākāravasena upaṭṭhitaṃ kabaḷīkārāhārasaññitaṃ bhāvanāya nimittaṃ ārammaṇaṃ, na uggahapaṭibhāganimittaṃ. Yadi hi tattha uggahanimittaṃ uppajjeyya, paṭibhāganimittenapi bhavitabbaṃ. Tathā ca sati appanāppattena jhānena bhavitabbaṃ, na ca bhavati, kasmā? Bhāvanāya nānākārato, sabhāvadhammabhāvena ca kammaṭṭhānassa gambhīrabhāvato. Tenāha ‘‘kabaḷīkārāhārassa sabhāvadhammatāya gambhīrattā’’ti. Ettha hi yadipi paṭikkūlākāravasena bhāvanā pavattati. Ye pana dhamme upādāya kabaḷīkārāhārapaññatti, te eva dhammā paṭikkūlā, na paññattīti paṭikkūlākāraggahaṇamukhenapi sabhāvadhammeyeva ārabbha bhāvanāya pavattanato, sabhāvadhammānañca sabhāveneva gambhīrabhāvato na tattha jhānaṃ appetuṃ sakkoti. Gambhīrabhāvato hi purimasaccadvayaṃ duddasaṃ jātanti. Yadi upacārasamādhinā cittaṃ samādhiyati, kathaṃ kammaṭṭhānaṃ ‘‘saññā’’ icceva voharīyatīti āha ‘‘paṭikkūlākāraggahaṇavasena panā’’tiādi.

Idāni imissā bhāvanāya ānisaṃsaṃ dassetuṃ ‘‘imañca panā’’tiādi vuttaṃ. Rasataṇhāyāti madhurādirasavisayāya taṇhāya. Patilīyatīti saṅkucati anekākāraṃ tattha paṭikkūlatāya saṇṭhitattā. Patikuṭatīti apasakkati na visarati. Pativattatīti nivattati. Kantāranittharaṇatthikoti mahato dubbhikkhakantārassa nittharaṇappayojano. Vigatamadoti mānamadādīnaṃ abhāvena nimmado, madābhāvaggahaṇeneva cassa davamaṇḍanavibhūsanādīnampi abhāvo gahitoyevāti daṭṭhabbaṃ. Kabaḷīkārāhārapariññāmukhenāti vuttanayena paṭikkūlākārato kabaḷīkārāhārassa paricchijja jānanadvārena. Pañcakāmaguṇiko rāgoti anativattanaṭṭhena pañcasu kāmaguṇesu niyutto, tappayojano vā rāgo. Pariññaṃ samatikkamaṃ gacchati. Rasataṇhāya hi sammadeva vigatāya rūpataṇhādayopi vigatā eva honti bhojane mattaññutāya ukkaṃsagamanato. Sati ca visayisamatikkame visayo samatikkanto eva hotīti āha ‘‘so pañcakāmaguṇapariññāmukhena rūpakkhandhaṃ parijānātī’’ti. Rūpāyatanādīsu hi pariññaṃ gacchantesu tannissayabhūtāni, taggāhakā pasādā ca sukheneva pariññaṃ gacchantīti. Aparipakkādīti ādi-saddena āsayanidhānānampi saṅgaho daṭṭhabbo. Tattha aparipakkaṃ tāva udariyameva. Āsayaggahaṇena pittasemhapubbalohitānaṃ, paripakkaggahaṇena karīsamuttānaṃ, phalaggahaṇena kesādīnaṃ sabbesaṃ pariggaho siddho hotīti āha ‘‘kāyagatāsatibhāvanāpi pāripūriṃ gacchatī’’ti. Asubhasaññāyāti asubhabhāvanāya, aviññāṇakaasubhabhāvanānuyogassāti attho. Anulomapaṭipadaṃ paṭipanno hoti paṭikkūlākāraggahaṇena kāyassa asuciduggandhajegucchabhāvasallakkhaṇato. Imaṃ pana paṭipattinti imaṃ āhāre paṭikkūlasaññābhāvanaṃ. Amatapariyosānatanti nibbānaniṭṭhitaṃ āhāre paṭikkūlasaññābhāvanāsaṅkhātaṃ upacārajjhānaṃ pādakaṃ katvā vipassanaṃ vaḍḍhetvā nibbānādhigamanti attho.

Āhārepaṭikkūlabhāvanāvaṇṇanā niṭṭhitā.

Catudhātuvavatthānabhāvanāvaṇṇanā



我来将这段巴利文直译成简体中文：
305. "彼相"即以如所说诸行相反复作意者以厌逆行相而现起的名为段食的修习相所缘,不是取相和似相。因为如果在彼生起取相,就应有似相。如是则应有到达安止的禅那,但不会有,为什么?因为修习多种行相,以及作为实法业处深奥故。所以说"因段食是实法而深奥"。这里虽然以厌逆行相而修习进行。但诸法依之而有段食概念,那些法是厌逆,不是概念,所以即使以厌逆行相取为门而缘实法修习进行,以及实法以自性深奥故不能在彼入定。因为深奥故前二谛难见。如果以近行定心得定,为什么业处称为"想"呢?所以说"但以厌逆行相取"等。
现在为了显示此修习的功德而说"此"等。"味爱"即缘甜等味的爱。"退缩"即收缩因为在彼以多种行相确立厌逆性。"避开"即远离不扩散。"转回"即返回。"欲渡荒野者"即以渡过大饥荒野为目的者。"离慢"即因无慢等而无慢,应见以取无慢也取得无放逸庄严装饰等。"以段食遍知为门"即以如说方式从厌逆性遍知段食为门。"五欲功德贪"即以不超越义限定于、或以彼为目的的贪于五欲功德。走向遍知超越。因为味爱善离时色爱等也离,因为在食知量达到最上。且有超越能依时所依也超越,所以说"他以五欲功德遍知为门遍知色蕴"。因为色处等得遍知时,作为彼依的、取彼的净根也容易得遍知。"未消化等"以"等"字应见也摄取处所积存。其中首先未消化仅胃物。以处所取得胆痰脓血等,以消化取得粪尿等,以果取得毛发等一切的摄取成就,所以说"身至念修习也得圆满"。"不净想"即不净修习,意思是无识不净修习的实行。"随顺道"因以厌逆行相取而观察身体不净臭恶可厌性。"此修习"即此食厌逆想修习。"以不死为终"即以食厌逆想修习称为近行禅为基础增长观而证得涅槃的意思。
食厌逆修习释毕。
四界差别修习释

306.‘‘Ekaṃ vavatthānanti evaṃ uddiṭṭhassa catudhātuvavatthānassa bhāvanāniddeso anuppatto’’ti uddeso nāma niddesattho mudumajjhapaññābāhullato , āgato ca bhāro avassaṃ vahitabboti katvā vuttaṃ. Tattha satipi visayabhedena vavatthānassa bhede vavatthānabhāvasāmaññena pana taṃ abhinnaṃ katvā vuttaṃ ‘‘ekaṃ vavatthāna’’nti, pubbabhāge vā satipi visayabhede atthasiddhiyaṃ tassa ekavisayatāvāti ‘‘ekaṃ vavatthāna’’nti vuttaṃ. Yathā hi dvattiṃsākāre kammaṃ karontassa yogino yadipi pubbabhāge visuṃ visuṃ koṭṭhāsesu manasikāro pavattati, aparabhāge pana ekasmiṃ khaṇe ekasmiṃyeva koṭṭhāse atthasiddhi hoti, na sabbesu, evamidhāpīti. Tattha siyā – yathā paṭikkūlabhāvasāmaññena dvattiṃsākārakammaṭṭhāne abhedato manasikāro pavattati, evaṃ idha dhātubhāvasāmaññena abhedato manasikāro pavattatīti ‘‘ekaṃ vavatthāna’’nti vuttanti? Nayidamevaṃ. Tattha hi paṇṇattisamatikkamato paṭṭhāya paṭikkūlavaseneva sabbattha manasikāro pavattetabbo, idha pana sabhāvasarasalakkhaṇato dhātuyo manasi kātabbā, na dhātubhāvasāmaññato. Tenevāha ‘‘sabhāvūpalakkhaṇavasena sanniṭṭhāna’’nti. Kiṃ vā etena papañcena, aññehi ekūnacattālīsāya kammaṭṭhānehi asaṃsaṭṭhaṃ catudhātuvavatthānaṃ nāma ekaṃ kammaṭṭhānanti dassetuṃ ‘‘ekaṃ vavatthāna’’nti vuttanti daṭṭhabbaṃ. ‘‘Catudhātuvavatthānassa bhāvanāniddeso’’ti kasmā vuttaṃ, nanu catudhātuvavatthānaṃ bhāvanāva? Saccaṃ bhāvanāva, sakiṃ pavattaṃ pana vavatthānaṃ, tassa bahulīkāro bhāvanāti vacanabhedena vuttaṃ. Kathaṃ pana bhāvanā niddisīyati tassā vacīgocarātikkantabhāvatoti? Nāyaṃ doso bhāvanatthe bhāvanāvohārato. Bhāvanattho hi kammaṭṭhānapariggaho idha ‘‘bhāvanā’’ti adhippeto.


我来将这段巴利文直译成简体中文：
306. "一个差别"说是"如是宣说的四界差别的修习解说已到"是因为说明以柔中慧为多,且已来的责任必须担负而说。其中虽然由境界差别而有差别的差别,但以差别性共同故说彼为无分别而说"一个差别",或在前分虽有境界差别,在义成就时彼成为一境界故说"一个差别"。因为如在三十二分中作业的瑜伽者虽然在前分于各别部分转起作意,但在后分在一刹那只在一部分成就义,不在一切,这里也如是。其中或有问:如在三十二分业处以厌逆性共同故无分别地转起作意,如是这里以界性共同故无分别地转起作意故说"一个差别"?不是这样。因为彼处从超越概念开始应以厌逆性在一切处转起作意,但这里应从自性自流相作意诸界,不是从界性共同。所以说"以自性标相而决定"。或者何须此戏论,应见为了显示四界差别是一个与其他三十九业处不混杂的业处而说"一个差别"。为什么说"四界差别的修习解说"?四界差别不是就是修习吗?诚然是修习,但一次转起的差别,彼的多作为修习以语言差别而说。但如何解说超越语言境界的修习呢?这不是过失因为在修习义上施设修习。因为这里"修习"意指修习义的业处摄取。


Sabhāvūpalakkhaṇavasenāti kakkhaḷattādikassa salakkhaṇassa upadhāraṇavasena. Idaṃ hi kammaṭṭhānaṃ pathavīkasiṇādikammaṭṭhānaṃ viya na paṇṇattimattasallakkhaṇavasena, nīlakasiṇādikammaṭṭhānaṃ viya na nīlādivaṇṇasallakkhaṇavasena, nāpi vipassanākammaṭṭhānaṃ viya saṅkhārānaṃ aniccatādisāmaññalakkhaṇasallakkhaṇavasena pavattati, atha kho pathavīādīnaṃ sabhāvasallakkhaṇavasena pavattati. Tena vuttaṃ ‘‘sabhāvūpalakkhaṇavasenā’’ti, kakkhaḷattādikassa salakkhaṇassa upadhāraṇavasenāti attho. Sanniṭṭhānanti ñāṇavinicchayo veditabbo, na yevāpanakavinicchayo, nāpi vitakkādivinicchayo . Dhātumanasikāroti dhātūsu manasikāro, catasso dhātuyo ārabbha bhāvanāmanasikāroti attho. Kātabbato kammaṃ, yogino sukhavisesānaṃ kāraṇabhāvato ṭhānañcāti kammaṭṭhānaṃ, catunnaṃ mahābhūtānaṃ sabhāvasallakkhaṇavasena pavattaṃ yogakammaṃ. Tenāha ‘‘dhātumanasikāro, dhātukammaṭṭhānaṃ, catudhātuvavatthānanti atthato eka’’nti. Tayidaṃ catudhātuvavatthānaṃ. ‘‘Dvidhā āgata’’nti kasmā vuttaṃ, nanu dhātuvibhaṅge nātisaṅkhepavitthāravasena āgataṃ, tasmā ‘‘tidhā āgata’’nti vattabbanti? Na, tatthāpi ajjhattikānaṃ dhātūnaṃ pabhedato anavasesapariyādānassa katattā, bāhirānañca dhātūnaṃ pariggahitattā . Atha vā dvidhā āgatanti ettha dvidhāva āgatanti na evaṃ niyamo gahetabbo, atha kho dvidhā āgatamevāti, tena tatiyassāpi pakārassa saṅgaho siddho hoti. So ca nātisaṅkhepavitthāranayo ‘‘saṅkhepato ca vitthārato cā’’ti ettha āvuttivasena, ca-saddeneva vā saṅgahoti daṭṭhabbo. Atha vā yo nātisaṅkhepavitthāranayena atisaṅkhepapaṭikkhepamukhena labbhamāno vitthārabhāgo, taṃ vitthāranayantogadhameva katvā vuttaṃ ‘‘dvidhā āgata’’nti. Evañca katvā ‘‘nātitikkhapaññassa dhātukammaṭṭhānikassa vasena vitthārato āgata’’nti idañca vacanaṃ samatthitaṃ hoti. ‘‘Mahāsatipaṭṭhāne’’ti ca idaṃ nidassanamattaṃ daṭṭhabbaṃ, satipaṭṭhāna(dī. ni. 2.378 ādayo; ma. ni. 3.111 ādayo) kāyagatāsatisuttādīsupi (ma. ni. 3.153 ādayo) tatheva āgatattā. Rāhulovādeti mahārāhulovāde (ma. ni. 2.113 ādayo). Dhātuvibhaṅgeti dhātuvibhaṅgasutte (ma. ni. 

我来将这段巴利文直译成简体中文：
"以自性标相"即以坚硬等自相观察。因为此业处不像地遍等业处以仅概念标相,不像青遍等业处以青等色标相,也不像观业处以诸行无常等共相标相而转起,而是以地等自性标相而转起。所以说"以自性标相",意思是以坚硬等自相观察。"决定"应知是智决定,不是仅如此决定,也不是寻等决定。"界作意"即对诸界作意,意思是缘四界而修习作意。因应作故为业,因为是瑜伽者特殊乐的原因故为处,为业处,是以四大种自性标相而转起的瑜伽业。所以说"界作意、界业处、四界差别在义上是一"。此四界差别。为什么说"以二种方式传来"?难道不是在界分别中以不太简略广释方式传来,所以应说"以三种方式传来"吗?不,因为在彼也由内界的分别而作无余遍尽,以及摄取外界。或者"以二种方式传来"这里不应取必定仅是二种方式,而是以二种方式传来,由此成就第三方式的摄取。且彼不太简略广释方式应见由"以简略及广释"的重复,或由"及"字而摄取。或者由不太简略广释方式以否定太简略为门而得到的广释分,将之包含于广释方式中而说"以二种方式传来"。这样说时"以不太利慧的界业处者的方式广释传来"此语也得到证成。"大念处"这应见仅为举例,因为在念处、身至念经等中也如是传来。"教诫罗睺罗"即大教诫罗睺罗(经)。"界分别"即界分别经。

3.342 ādayo), abhidhamme dhātuvibhaṅge (vibha. 172 ādayo) ca.

Kāmaṃ mahāsatipaṭṭhāne atthena upamaṃ parivāretvā desanā āgatā, upamā ca nāma yāvadeva upameyyatthavibhāvanatthāti upamaṃ tāva dassetvā upameyyatthaṃ vibhāvetuṃ ‘‘seyyathāpī’’tiādinā pāḷi ānītā. Kasmā panettha dhātuvasena, tatthapi catumahābhūtavasena kammaṭṭhānaniddeso katoti? Sattasuññatāsandassanatthaṃ, ettha dhātuvasena, tatthāpi oḷārikabhāvena supākaṭatāya, ekaccaveneyyajanacaritānukulatāya ca mahābhūtavasena kammaṭṭhānaniddeso katoti veditabbo. Tattha pathavīdhātūtiādīsu dhātuttho nāma sabhāvattho, sabhāvattho nāma suññatattho, suññatattho nāma nissattattho. Evaṃ sabhāvasuññatanissattatthena pathavīyeva dhātu pathavīdhātu. Āpodhātuādīsupi eseva nayo. Pathavīdhātūti sahajarūpadhammānaṃ patiṭṭhā dhātu, tathā āpodhātūti ābandhanadhātu, tejodhātūti paripācanadhātu, vāyodhātūti vitthambhanadhātūti evamettha samāso, bhāvattho ca veditabbo. Ayamettha saṅkhepo, vitthāro pana parato āgamissati.

Evaṃ tikkhapaññassātiādīsu evanti yathādassitaṃ pāḷiṃ paccāmasati. Nātitikkhapaññassa vitthāradesanāti katvā āha ‘‘tikkhapaññassā’’ti. Yathā vatthayugaṃ arahatīti vatthayugiko, evaṃ dhātukammaṭṭhānaṃ arahati, dhātukammaṭṭhānapayojanoti vā dhātukammaṭṭhāniko, tassa dhātukammaṭṭhānikassa.

Chekoti taṃtaṃsamaññāya kusalo, yathājāte sūnasmiṃ naṅguṭṭhakhuravisāṇādivante aṭṭhimaṃsādiavayavasamudāye avibhatte gāvīsamaññā, na vibhatte, vibhatte pana aṭṭhimaṃsādiavayavasamaññāti jānanako. Goghātakoti jīvikatthāya gunnaṃ ghātako. Antevāsīti kammakaraṇavasena tassa samīpavāsī tassa tannissāya jīvanato. Vinivijjhitvāti ekasmiṃ ṭhāne aññaṃ vinivijjhitvā. Mahāpathānaṃ vemajjhaṭṭhānasaṅkhāteti catunnaṃ mahāpathānaṃ tāya eva vinivijjhanaṭṭhānasaṅkhāte. Yasmā te cattāro mahāpathā catūhi disāhi āgantvā samohitā viya honti, tasmā taṃ ṭhānaṃ catumahāpathānaṃ, tasmiṃ catumahāpathe. Vilīyanti bhijjanti vibhajjantīti bīlā, bhāgā, va-kārassa ba-kāraṃ, i-kārassa ca ī-kāraṃ katvā. Tameva hi bhāgatthaṃ dassetuṃ ‘‘koṭṭhāsaṃ katvā’’ti vuttaṃ. Kiñcāpi ṭhita-saddo ‘‘ṭhito vā’’tiādīsu (a. ni. 

我来将这段巴利文直译成简体中文：
3.342. 等)和阿毗达磨界分别中。
虽然在大念处中以义包围譬喻而说法传来,因为譬喻仅为显明所喻义,所以首先显示譬喻而为显明所喻义以"譬如"等引经文。为什么这里以界,在彼也以四大种而作业处解说呢?应知为了显示有情空性,这里以界,在彼也因粗显而明显,以及随顺某些所化有情根性而以大种作业处解说。其中"地界"等中界义即自性义,自性义即空性义,空性义即无有情义。如是以自性空性无有情义,地即是界为地界。水界等中也是此理。"地界"即俱生色法的住立界,如是"水界"即结合界,"火界"即遍熟界,"风界"即支持界,如是这里应知复合词和本质义。这是这里的略说,详说则后面将来。
"如是利慧者"等中"如是"指涉如所显示的经文。因为是对不太利慧者的广说而说"利慧者"。如配得衣对为衣对者,如是配得界业处、以界业处为目的为界业处者,他的界业处者。
"熟练"即对彼彼名称善巧,即知道如在生牛身上未分割的尾毛蹄角等部分骨肉等支分集合时有牛名称,已分割则无,已分割则有骨肉等支分名称者。"屠牛者"即为活命而杀牛者。"弟子"即因作业而住近彼、依彼而活命者。"贯通"即在一处贯通他处。"在称为诸大道中央处"即在称为以那贯通处为四大道的。因为那四大道如从四方来而汇集,所以彼处为四大道,在彼四大道。"分"即分解分别,作va音为ba音,i音为ī音。为了显示彼分义而说"作部分"。虽然"住"字在"或住"等中...

5.28) viya ṭhānasaṅkhātairiyāpathasamaṅgitāya, gatinivattiatthatāya vā ṭhā-saddassa aññattha ṭhapetvā gamanaṃ sesairiyāpathasamaṅgitāya bodhako, idha pana yathā tathā rūpakāyassa pavattiākārabodhako adhippetoti āha ‘‘catunnaṃ iriyāpathānaṃ yena kenaci ākārena ṭhitattāyathāṭhita’’nti . Tattha ākārenāti ṭhānādinā rūpakāyassa pavattiākārena. Ṭhānādayo hi iriyāsaṅkhātāya kāyikakiriyāya pavattiṭṭhānatāya ‘‘iriyāpathā’’ti vuccanti. Yathāṭhitanti yathāpavattaṃ. Yathāvuttaṭṭhānamevettha paṇidhānanti adhippetanti āha ‘‘yathāṭhitattāva yathāpaṇihita’’nti. Ṭhitanti vā kāyassa ṭhānasaṅkhātairiyāpathasamāyogaparidīpanaṃ. Paṇihitanti tadaññairiyāpathasamāyogaparidīpanaṃ. Ṭhitanti vā kāyasaṅkhātānaṃ rūpadhammānaṃ tasmiṃ tasmiṃ khaṇe sakiccavasena avaṭṭhānaparidīpanaṃ. Paṇihitanti paccayakiccavasena tehi tehi paccayehi pakārato nihitaṃ paṇihitanti evamettha attho veditabbo. Dhātusoti dhātuṃ dhātuṃ pathavīādidhātuṃ visuṃ visuṃ katvā. Paccavekkhatīti pati pati avekkhati ñāṇacakkhunā vinibbhujitvā passati.

Yathā chekotiādinā pāḷiyā saddatthavivaraṇavasena vuttamevatthaṃ idāni bhāvatthavibhāvanavasena dassetuṃ ‘‘yathā goghātakassā’’tiādi vuttaṃ. Tattha posentassāti maṃsūpacayaparibrūhanāya kuṇḍakabhattakappāsaṭṭhiādīhi saṃvaḍḍhentassa. Vadhitaṃ matanti hiṃsitaṃ hutvā mataṃ. Matanti ca matamattaṃ. Tenevāha ‘‘tāvadevā’’ti. Gāvīti saññā na antaradhāyati yāni aṅgapaccaṅgāni upādāya gāvīsamaññā, matamattāyapi gāviyā tesaṃ sannivesassa avinaṭṭhattā. Bilāsoti bilaṃ bilaṃ katvā. Vibhajitvāti aṭṭhisaṅghātato maṃsaṃ vivecetvā, tato vā vivecitaṃ maṃsaṃ bhāgaso katvā. Tenevāha ‘‘maṃsasaññā pavattatī’’ti. Pabbajitassapi apariggahitakammaṭṭhānassa. Ghanavinibbhoganti santatisamūhakiccaghanānaṃ vinibbhujanaṃ vivecanaṃ. Dhātuso paccavekkhatoti yathāvuttaṃ ghanavinibbhogaṃ katvā dhātuso paccavekkhantassa. Sattasaññāti attānudiṭṭhivasena pavattā sattasaññāti vadanti, vohāravasena pavattasattasaññāyapi tadā antaradhānaṃ yuttameva yāthāvato ghanavinibbhogassa sampādanato. Evaṃ hi sati yathāvuttaopammatthena opameyyattho aññadatthu saṃsandati sameti. Tenevāha ‘‘dhātuvaseneva cittaṃ santiṭṭhatī’’ti.

307. Evaṃ dhātukammaṭṭhānassa saṅkhepato āgataṭṭhānaṃ dassetvā idāni vitthārato āgataṭṭhānaṃ dassetuṃ ‘‘mahāhatthipadūpame panā’’tiādi vuttaṃ. Evanti iminā rāhulovāda- (ma. ni. 2.113 ādayo) dhātuvibhaṅgesu (ma. ni. 

我来将这段巴利文直译成简体中文：
5.28)等中如具有称为住立的威仪,或以止息行动为义,ṭhā音在他处除去行走表示具有其余威仪,但这里意指如此色身转起行相的显示故说"以任何一种四威仪行相而住故为如住"。其中"行相"即以住立等色身转起行相。因为住立等以称为威仪的身业转起处所性故称为"威仪"。"如住"即如转起。这里意指如所说处即是安立故说"以如住故如安立"。或"住"为显示身体与称为住立的威仪结合。"安立"为显示与其他威仪结合。或"住"为显示称为身的色法在彼彼刹那以自作用而住立。"安立"即应知这里义为以缘作用由彼彼缘分别安置为安立。"以界"即将地等界各别分开。"观察"即一再以智眼分别而见。
现在为了以本质义显明以"如熟练"等经典以语义解说而说的义而说"如屠牛者"等。其中"养育"即以增长肉量养育以糠饭棉籽等培育。"被杀死"即被害而死。"死"即才死。所以说"就在那时"。"牛"想不消失因为依彼彼支分而有牛名称,因为才死的牛彼等安置未坏。"分部"即一分一分作。"分别"即从骨聚分离肉,或分离的肉分成部分。所以说"肉想转起"。"出家者"也是未摄取业处者。"聚分离"即相续、聚集、作用诸聚的分别分离。"以界观察"即作如说聚分离后以界观察。"有情想"他们说是以我见转起的有情想,依言说转起的有情想在那时消失也适合因为如实成就聚分离。如是则所喻义必定与如说能喻义相应契合。所以说"心唯以界而住立"。
307. 如是显示界业处略说处后,现在为了显示广说处而说"但在大象足迹喻"等。"如是"以此仿效教授罗睺罗界分别...;

3.342 ādayo; vibha. 172 ādayo) dhātukammaṭṭhānassa vitthārato āgamanameva upasaṃharati, na sabbaṃ desanānayaṃ aññathāpi tattha desanānayassa āgatattā.

Tatrāti tasmiṃ yathādassite mahāhatthipadūpamapāṭhe. Ajjhattikāti sattasantānapariyāpannā. Ajjhattaṃ paccattanti padadvayenāpi taṃtaṃpāṭipuggalikadhammo vuccatīti āha ‘‘ubhayampi niyakassa adhivacana’’nti. Sasantatipariyāpannatāya pana attani gahetabbabhāvūpagamanavasena attānaṃ adhikicca pavattaṃ ajjhattaṃ. Taṃtaṃsantatipariyāpannatāya paccattaṃ. Tenevāha ‘‘attani pavattattā ajjhattaṃ, attānaṃ paṭicca paṭicca pavattattā paccatta’’nti. Kakkhaḷanti kathinaṃ. Yasmā taṃ thaddhabhāvena sahajātānaṃ patiṭṭhā hoti, tasmā ‘‘thaddha’’nti vuttaṃ. Kharigatanti kharīsu kharasabhāvesu gataṃ tappariyāpannaṃ, kharasabhāvamevāti attho. Yasmā pana kharasabhāvaṃ pharusākārena upaṭṭhānato pharusākāraṃ hoti, tasmā vuttaṃ ‘‘pharusa’’nti. Tenāha ‘‘dutiyaṃ ākāravacana’’nti. Upādinnaṃ nāma sarīraṭṭhakaṃ. Taṃ pana kammasamuṭṭhānataṃ sandhāya upādinnampi atthi anupādinnampi, taṇhādīhi ādinnagahitaparāmaṭṭhavasena sabbampetaṃ upādinnamevāti dassetuṃ ‘‘upādinnanti daḷhaṃ ādinna’’ntiādi vuttaṃ. Tattha ‘‘mama’’nti gahitaṃ ‘‘aha’’nti parāmaṭṭhanti yojanā. Seyyathidanti kathetukamyatāpucchāvācīti āha ‘‘taṃ katamanti ceti attho’’ti. Tatoti pacchā. Tanti taṃ ajjhattikādibhedato dassitaṃ pathavīdhātuṃ. Dassentoti vatthuvibhāgena dassento. Kiñcāpi matthaluṅgaṃ aṭṭhimiñjeneva saṅgahetvā idha pāḷiyaṃ visuṃ na uddhaṭaṃ, paṭisambhidāmagge (paṭi. ma. 

我来将这段巴利文直译成简体中文：
3.342等;172等)中界业处的广说传来,不是一切说法方式因为在彼说法方式也以其他方式传来。
"其中"即在如所显示的大象足迹喻经文中。"内"即包含在有情相续中。因为以"内自"两词说各个补特伽罗法故说"两者都是己的代名"。但因包含在自相续中以及依摄取于自的方式而关于自而转起为内。因包含在各个相续中为自。所以说"因转起于自故内,因依自而转起故自"。"坚硬"即固实。因为它以僵硬性作为俱生(法)的住立,所以说"僵硬"。"粗重"即至于粗重、粗重性中、包含其中,意思是粗重性。又因为粗重性以粗糙行相而现起是粗糙行相,所以说"粗糙"。所以说"第二是行相语"。"执取"即住于身体。而它关于业等起性有执取也有非执取,为了显示以爱等执取摄持触碰的方式一切这些都是执取而说"执取即坚执"等。其中"我的"所摄持被"我"所触碰的结合。"什么是"即表达欲说问句故说"意思是'那是什么'"。"从彼"即之后。"彼"即彼从内等差别显示的地界。"显示"即以事物差别而显示。虽然脑髓与骨髓一起摄取而在这里经文中未单独列举,在无碍解道...

1.4) pana vīsatiyā ākārehi paripuṇṇaṃ katvā dassetuṃ visuṃ gahitanti tampi saṅgaṇhanto thaddhabhāvādhikatāya pathavīdhātukoṭṭhāsesuyeva ‘‘matthaluṅgaṃ pakkhipitvā vīsatiyā ākārehi pathavīdhātu niddiṭṭhāti veditabbā’’ti āha. ‘‘Yaṃ vā panaññampi kiñcī’’ti vā iminā pāḷiyaṃ matthaluṅgassa saṅgaho daṭṭhabbo. Tasmā idha ‘‘yaṃ vā panaññampi kiñcī’’ti idaṃ pubbāparāpekkhaṃ ‘‘matthaluṅgaṃ pakkhipitvā vīsatiyā ākārehi pathavīdhātu niddiṭṭhāti veditabbā, yaṃ vā panaññampi kiñcī’’ti vacanato. Puna yaṃ vā panaññampi kiñcīti avasesesu tīsu koṭṭhāsesūti yojetabbaṃ. Tīsu koṭṭhāsesūti tippakāresu koṭṭhāsesu. Na hi te tayo koṭṭhāsā.

Vissandanabhāvenāti paggharaṇasabhāvena. Appotīti visarati. Pappotīti pāpuṇāti, sasambhāraāpavasena cetaṃ vuttaṃ. So hi vissandanabhāvena sasambhārapathavīsaṅkhātaṃ taṃ taṃ ṭhānaṃ visarati, pāpuṇāti ca, lakkhaṇāpavaseneva vā. Sopi hi sahajātaaññamaññanissayādipaccayatāya sesabhūtattayasaṅkhātaṃ taṃ taṃ ṭhānaṃ dravabhāvasiddhena vissandanabhāvena ābandhattaṃ, āsattattaṃ, avippakiṇṇañca karontaṃ ‘‘appoti pappotī’’ti vattabbataṃ arahatīti.

Tejanavasenāti nisitabhāvena tikkhabhāvena. Vuttanayenāti kammasamuṭṭhānādivasena ‘‘nānāvidhesū’’ti āpodhātuyaṃ vuttanayena. Kupitenāti khubhitena. Usumajātoti usmābhibhūto. Jīratīti jiṇṇo hoti. Tejodhātuvasena labbhamānā imasmiṃ kāye jarāpavatti pākaṭajarāvasena veditabbāti dassetuṃ ‘‘indriyavekallata’’ntiādi vuttaṃ. Sarīre pakatiusumaṃ atikkamitvā uṇhabhāvo santāpo, sarīrassa dahanavasena pavatto mahādāho paridāhoti ayametesaṃ viseso. Yena jīrīyatīti ca ekāhikādijararogena jarīyatītipi attho yujjati. Satakkhattuṃ tāpetvā tāpetvā sītudake pakkhipitvā uddhaṭā sappi ‘‘satadhotasappī’’ti vadanti. Asitanti bhuttaṃ. Khāyitanti khāditaṃ. Sāyitanti assāditaṃ. Sammā paripākaṃ gacchatīti samavepākiniyā gahaṇiyā vasena vuttaṃ, asammāparipākopi pana visamavepākiniyā tassā eva vasena veditabbo. Rasādibhāvenāti rasarudhiramaṃsamedanhāruaṭṭhiaṭṭhimiñjasukkavasena. Vivekanti puthubhāvaṃ aññamaññaṃ visadisabhāvaṃ. Asitādibhedassa hi āhārassa pariṇāme raso hoti, taṃ paṭicca rasadhātu uppajjatīti attho. Evaṃ ‘‘rasassa pariṇāme rudhira’’ntiādinā sabbaṃ netabbaṃ.


我来将这段巴利文直译成简体中文：
1.4)中为了以二十种行相圆满显示而别取,所以包含它,因为以坚硬性为主在地界部分中说"将脑髓纳入以二十种行相说地界应知"。应见以"或其他任何"在经中摄取脑髓。所以这里"或其他任何"这是观前后说"将脑髓纳入以二十种行相说地界应知,或其他任何"。再"或其他任何"应结合于其余三部分。"三部分"即三种部分。因为它们不是三部分。
"以流溢性"即以流出自性。"散布"即扩散。"遍布"即到达,这是依具资具水界说。因为它以流溢性散布、到达称为具资具地的彼彼处,或仅依水界相。因为它以俱生相互依止等缘性对其余三界称为彼彼处以液体性成就的流溢性作结合、粘着、不散而应说"散布遍布"。
"以火性"即以锐利性尖锐性。"如所说方式"即依业等起等在水界中说"种种"的方式。"扰动"即混乱。"生热"即被热制服。"衰老"即成老。为了显示依火界所得在此身中老的转起应以明显老知而说"诸根缺陷"等。身中超过正常温暖的热性为热,以烧身方式转起的大热为遍热,这是它们的差别。"由此衰老"意思也适合是由一日等热病而衰老。将酥一百次加热加热投入冷水取出称为"百炼酥"。"食"即吃。"咀嚼"即嚼食。"尝"即品尝。"正消化"是依正消化胃而说,不正消化也应依不正消化的它而知。"以味等性"即以味血肉髓筋骨骨髓精液性。"差别"即异性相互不同性。因为所食等食物的变异成味,缘彼生味界的意思。如是"味的变异成血"等一切应引导。


Vāyanavasenāti samudīraṇavasena, savegagamanavasena vā. Uggārahikkādīti ettha ādi-saddena uddekakhipanādipavattanakavātānaṃ saṅgaho daṭṭhabbo . Uccārapassāvādīti ādi-saddena pittasemhalasikākevaladuggandhādinīharaṇakānaṃ saṅgaho daṭṭhabbo. Yadipi kucchi-saddo udarapariyāyo, koṭṭha-saddena pana antantarassa vuccamānattā tadavasiṭṭho udarappadeso idha kucchi-saddena vuccatīti āha ‘‘kucchisayā vātāti antānaṃ bahivātā’’ti. Samiñjanapasāraṇādīti ādi-saddena ālokanavilokanauddharaṇātiharaṇādikā sabbā kāyikakiriyā saṅgahitā. ‘‘Assāsapassāsā cittasamuṭṭhānāvā’’ti etena assāsapassāsānaṃ sarīraṃ muñcitvā pavatti natthīti dīpeti. Na hi bahiddhā cittasamuṭṭhānassa sambhavo atthīti. Yadi evaṃ kathaṃ ‘‘passāsoti bahinikkhamananāsikavāto, dīghanāsikassa nāsikaggaṃ, itarassa uttaroṭṭhaṃ phusanto pavattatī’’ti vacanaṃ? Taṃ nikkhamanākārena pavattiyā cittasamuṭṭhānassa, santāne pavattautusamuṭṭhānassa ca vasena vuttanti veditabbaṃ. Sabbatthāti āpodhātuādīnaṃ tissannaṃ dhātūnaṃ niddesaṃ sandhāyāha. Tattha āpodhātuniddese ‘‘yaṃ vā panañña’’nti iminā sambhavassa, tejodhātuniddese sarīre pākatikausmāya, vāyodhātuniddese dhamanijālānusaṭassa tattha tattha cammakhīlapīḷakādinibbattakavāyuno saṅgaho daṭṭhabbo. Samiñjanādinibbattakavātā cittasamuṭṭhānāva. Yadi evaṃ, kathaṃ ‘‘purimā pañca catusamuṭṭhānā’’ti vacanaṃ? Na hi samiñjanādinibbattakā eva aṅgamaṅgānusārino vātā, atha kho tadaññepīti natthi virodho.

Itīti vuttappakāraparāmasanaṃ. Tenāha ‘‘vīsatiyā ākārehī’’tiādi. Etthāti etasmiṃ vitthārato āgate dhātukammaṭṭhāneti attho. Tena ayaṃ vaṇṇanā na kevalaṃ mahāhatthipadūpamasseva (ma. ni. 1.300 ādayo), atha kho mahārāhulovāda- (ma. ni. 2.113 ādayo) dhātuvibhaṅgasuttānampi (ma. ni. 3.342 ādayo) atthasaṃvaṇṇanā hotiyevāti dassitaṃ hoti. Bhāvanānayepi eseva nayo. Tathā hi vuttaṃ ‘‘evaṃ rāhulovādadhātuvibhaṅgesupī’’ti.



我来将这段巴利文直译成简体中文：
"以风性"即以激动性,或以速行性。"嗝打呃逆等"中以"等"字应见摄取吐出投掷等转起风。"大小便等"中以"等"字应见摄取排出胆汁痰液纯臭等者。虽然"腹"字是"胃"的同义词,但因以"腑"字说内脏,所以以"腹"字说其余胃部分故说"腹住风即内脏外风"。"曲伸等"中以"等"字摄取观看返观举起移动等一切身业。"入出息是心等起"以此显示入出息无离身而转起。因为外无心等起的生起。如是怎么说"出息即出外的鼻风,长鼻者触鼻端,其他者触上唇而转起"之语?应知彼依出行相转起的心等起,及相续中转起的时节等起而说。"一切处"说关于水界等三界的解说。其中在水界解说中以"或其他"应见摄取精液,在火界解说中身中正常温暖,在风界解说中应见摄取沿脉络网行于彼彼处生痣疮等的风。曲伸等生起的风仅是心等起。如是怎么说"前五是四等起"之语?因为不仅曲伸等生起的风行于肢体,也有其他的故无矛盾。
"如是"指涉如所说方式。所以说"以二十种行相"等。"此中"意思是在此广说传来的界业处。由此显示此注释不仅是大象足迹喻,也是大教诫罗睺罗、界分别经的义释。在修习方式中也是此理。如是说"如是在教诫罗睺罗界分别中也"。

308.Bhāvanānayeti bhāvanāya naye. Yena kammaṭṭhānabhāvanā ijjhati, tasmiṃ bhāvanāvidhimhīti attho. Etthāti dhātukammaṭṭhāne. Yasmā yesaṃ ‘‘tikkhapañño nātitikkhapañño’’ti imesaṃ duvidhānaṃ puggalānaṃ vasena idaṃ kammaṭṭhānaṃ dvidhā āgataṃ dvidhā desitaṃ, tasmā kammaṭṭhānābhinivesopi tesaṃ dvidhāva icchitabboti taṃ tāva dassetuṃ ‘‘tikkhapaññassa bhikkhuno’’tiādi āraddhaṃ. Lomā pathavīdhātūtīti ettha iti-saddo ādiattho . Evaṃ vitthārato dhātupariggahoti ‘‘kesā pathavīdhātu, lomā pathavīdhātū’’tiādinā evaṃ dvācattālīsāya ākārehi vitthārato dhātukammaṭṭhānapariggaho. Papañcatoti dandhato saṇikato. Yaṃ thaddhalakkhaṇanti kesādīsu yaṃ thaddhalakkhaṇaṃ kakkhaḷabhāvo. Yaṃ ābandhanalakkhaṇantiādīsupi eseva nayo. Evaṃ manasi karototi vatthuṃ anāmasitvā evaṃ lakkhaṇamattato manasikāraṃ pavattentassa. Assāti tikkhapaññassa. Kammaṭṭhānaṃ pākaṭaṃ hotīti yogakammassa pavattiṭṭhānabhūtaṃ tadeva lakkhaṇaṃ vibhūtaṃ hoti, tassa vā lakkhaṇassa suṭṭhu upaṭṭhānato taṃ ārabbha pavattamānaṃ manasikārasaṅkhātaṃ kammaṭṭhānaṃ vibhūtaṃ visadaṃ hoti, tikkhapaññassa indriyapāṭavena saṃkhittarucibhāvato. Sabbaso mandapaññassa bhāvanāva na ijjhatīti āha ‘‘nātitikkhapaññassā’’ti. Evaṃ manasi karototi vuttanayena saṅkhepato manasi karoto. Andhakāraṃ avibhūtaṃ hotīti anupaṭṭhānato andhaṃ viya karontaṃ apākaṭaṃ hoti kammaṭṭhānanti yojanā. Purimanayenāti ‘‘kesā pathavīdhātū’’tiādinā pubbe vuttanayena. Vatthuāmasanena vitthārato manasi karontassa pākaṭaṃ hoti kammaṭṭhānaṃ, nātitikkhapaññassa akhippanisantitāya vitthārarucibhāvato.

Idāni yathāvuttamatthaṃ upamāya vibhāvetuṃ ‘‘yathā dvīsu bhikkhūsū’’tiādi vuttaṃ. Tattha peyyālamukhanti peyyālapāḷiyā mukhabhūtaṃ dvārabhūtaṃ ādito vāraṃ, vāradvayaṃ vā. Vitthāretvāti anavasesato sajjhāyitvā. Ubhatokoṭivasenevāti tassa tassa vārassa ādiantaggahaṇavaseneva. Oṭṭhapariyāhatamattanti oṭṭhānaṃ samphusanamattaṃ. Yathā ganthaparivattane tikkhapaññassa bhikkhuno saṅkhepo ruccati, na vitthāro. Itarassa ca vitthāro ruccati, na saṅkhepo, evaṃ bhāvanānayepīti upamāsaṃsandanaṃ veditabbaṃ.


我来将这段巴利文直译成简体中文：
308. "修习方式"即于修习之方式。意思是修习业处成就的那个修习方法中。"此中"即于界业处。因为依"利慧者、不太利慧者"这两种补特伽罗,此业处以二种方式传来、以二种方式说示,所以业处修习也应依他们二种方式,为了首先显示这个而开始说"利慧比丘"等。"毛是地界"此中"即"字有初始义。"如是详细摄界"即如"发是地界、毛是地界"等如是以四十二种行相详细摄取界业处。"迟钝地"即缓慢地慢慢地。"彼坚硬相"即在发等中彼坚硬相坚实性。"彼结合相"等中也是此理。"如是作意"即不触及事物而如是仅从相而转起作意者。"他"即利慧者。"业处明显"即作为瑜伽业转起处的彼相变得清晰,或因彼相善现起而缘它转起的称为作意的业处变得清晰明了,因利慧者以根锐利而喜简略。因为完全钝慧者修习不成就故说"不太利慧者"。"如是作意"即如所说方式简略作意。"黑暗不明显"结合为因不现起而使如盲的业处不明显。"前面方式"即以"发是地界"等前面所说方式。以触及事物而详细作意者业处明显,因不太利慧者以不速疾寂止而喜详细。
现在为了以譬喻显明如所说义而说"如两位比丘"等。其中"略说口"即略说经文的最初部分、成为门的初分或两分。"详说"即无余诵读。"唯以两端"即仅以彼彼分的初末摄取。"仅唇触"即仅触及诸唇。应知如在转诵中利慧比丘喜简略不喜详细,另一者喜详细不喜简略,在修习方式中也是如此的譬喻对应。


Tasmāti yasmā tikkhapaññassa saṅkhepo, nātitikkhapaññassa ca vitthāro sappāyo, tasmā. Yasmā kammaṭṭhānaṃ anuyuñjitukāmassa sīlavisodhanādipubbakiccaṃ icchitabbaṃ, taṃ sabbākārasampannaṃ heṭṭhā vuttamevāti idha na āmaṭṭhaṃ. Yasmā pana vivekaṭṭhakāyassa, vivekaṭṭhacittasseva ca bhāvanā ijjhati , na itarassa, tasmā tadubhayaṃ dassento ‘‘rahogatena paṭisallīnenā’’ti āha. Tattha rahogatenāti rahasi gatena, ekākinā bhāvanānukūlaṭṭhānaṃ upagatenāti attho. Paṭisallīnenāti pati pati puthuttārammaṇato cittaṃ nisedhetvā kammaṭṭhāne sallīnena, tattha saṃsiliṭṭhacittenāti attho. Sakalampi attano rūpakāyaṃ āvajjetvāti uddhaṃ pādatalā, adho kesamatthakā, tiriyaṃ tacapariyantaṃ sabbampi attano karajakāyaṃ dhātuvasena manasi karonto yasmā cātumahābhūtiko ayaṃ kāyo, tasmā ‘‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’’ti catumahābhūtavasena samannāharitvāti attho. Idāni tāsaṃ dhātūnaṃ lakkhaṇato, upaṭṭhānākārato ca manasikāravidhiṃ dassetuṃ ‘‘yo imasmiṃ kāye’’tiādi vuttaṃ.

Tattha thaddhabhāvoti lakkhaṇamāha. Thaddhattalakkhaṇā hi pathavīdhātu. Kharabhāvoti upaṭṭhānākāraṃ, ñāṇena gahetabbākāranti attho. Dravabhāvo lakkhaṇaṃ āpodhātuyā paggharaṇasabhāvattā. Ābandhanaṃ upaṭṭhānākāro. Uṇhabhāvo lakkhaṇaṃ tejodhātuyā usmāsabhāvattā. Paripācanaṃ upaṭṭhānākāro. Vitthambhanaṃ lakkhaṇaṃ vāyodhātuyā upatthambhanasabhāvattā. Samudīraṇaṃ upaṭṭhānākāro, upaṭṭhānākāro ca nāma dhātūnaṃ sakiccakaraṇavasena ñāṇassa vibhūtākāro. Kasmā panettha ubhayaggahaṇaṃ? Puggalajjhāsayato. Ekaccassa hi dhātuyo manasi karontassa tā sabhāvato gahetabbataṃ gacchanti, ekaccassa sakiccakaraṇato, yo rasoti vuccati. Tatrāyaṃ yogī dhātuyo manasi karonto ādito paccekaṃ salakkhaṇato, sarasatopi pariggaṇhāti. Tenāha ‘‘yo imasmiṃ kāye thaddhabhāvo vā kharabhāvo vā…pe… evaṃ saṃkhittena dhātuyo pariggahetvā’’ti. Tattha pariggahetvāti pariggāhakabhūtena ñāṇena dhātuyo lakkhaṇato, rasato vā paricchijja gahetvā. Ayaṃ tāva saṃkhittato bhāvanānaye kammaṭṭhānābhiniveso.

Evaṃ pana dhātuyo pariggahetvā ‘‘atthi imasmiṃ kāye pathavīdhātu thaddhabhāvo vā kharabhāvo vā, āpodhātu dravabhāvo vā ābandhanabhāvo vā, tejodhātu uṇhabhāvo vā paripācanabhāvo vā, vāyodhātu vitthambhanabhāvo vā samudīraṇabhāvo vā’’ti evaṃ lakkhaṇādīhi saddhiṃyeva dhātuyo manasi karontena kālasatampi kālasahassampi punappunaṃ āvajjitabbaṃ manasi kātabbaṃ, takkāhataṃ vitakkapariyāhataṃ kātabbaṃ. Tassevaṃ manasi karoto yaṃ lakkhaṇādīsu supākaṭaṃ hutvā upaṭṭhāti, tadeva gahetvā itaraṃ vissajjetvā tena saddhiṃ ‘‘pathavīdhātu āpodhātū’’tiādinā manasikāro pavattetabbo. Evaṃ manasi karontena hi anupubbato, nātisīghato, nātisaṇikato, vikkhepapaṭibāhanato, paṇṇattisamatikkamanato, anupaṭṭhānamuñcanato, lakkhaṇato, tayo ca suttantāti imehi dasahākārehi manasikārakosallaṃ anuṭṭhātabbaṃ.


我来将这段巴利文直译成简体中文：
"所以"即因为简略适合利慧者,详细适合不太利慧者,所以。因为欲修习业处者应求戒清净等前行,那一切行相圆满在下面已说故此处不触及。又因为身处远离、心处远离者的修习成就,非其他者,所以显示彼二者而说"独处静思"。其中"独处"即去寂处,意思是独自到达适合修习处者。"静思"即一再遮止心于种种所缘而入于业处,意思是于彼专注心者。"思惟自己全部色身"意思是从足底以上,发顶以下,皮肤为限的一切自己所生身以界作意者因为此身是四大种成,所以以"此身中有地界水界火界风界"以四大种省察。现在为了显示彼等界以相、现起行相作意方法而说"在此身中"等。
其中说"坚硬性"为相。因为地界以坚硬为相。"粗重性"为现起行相,意思是以智所应取行相。液体性是水界相因为流出自性。结合为现起行相。热性是火界相因为温度自性。遍熟为现起行相。支持是风界相因为扶持自性。激动为现起行相,现起行相即是依界作自作用而对智的明显行相。为什么这里取两者?从补特伽罗意乐。因为某些人作意诸界时从自性而可取,某些人从作自作用,即所说的作用。此中此瑜伽行者作意诸界时从初各别从自相、自味摄取。所以说"在此身中坚硬性或粗重性...如是略摄取诸界"。其中"摄取"即以能摄取的智从相或味限定取诸界。这是略说修习方式中的业处修习。
如是摄取诸界后"此身中有地界坚硬性或粗重性,水界液体性或结合性,火界热性或遍熟性,风界支持性或激动性"如是与相等一起作意诸界者应百次千次反复思惟作意,应使成思择所触寻思所触。如是作意时在相等中明显现起者,取彼舍弃其他与彼一起以"地界水界"等方式应转起作意。如是作意者应从次第、不太快、不太慢、遮障散乱、超越施设、舍离不现、从相、三经这十种行相修习作意善巧。


Tattha anupubbatoti anupaṭipāṭito ācariyassa santike uggahitapaṭipāṭito, sā ca desanāpaṭipāṭiyeva . Evaṃ anupubbato manasi karontenāpi nātisīghato manasi kātabbaṃ. Atisīghato manasi karoto hi aparāparaṃ kammaṭṭhānamanasikāro nirantaraṃ pavattati, kammaṭṭhānaṃ pana avibhūtaṃ hoti, na visesaṃ āvahati. Tasmā nātisīghato manasi kātabbaṃ. Yathā ca nātisīghato, evaṃ nātisaṇikatopi. Atisaṇikato manasi karoto hi kammaṭṭhānaṃ pariyosānaṃ na gacchati, visesādhigamassa paccayo na hoti. Atisīghaṃ atisaṇikañca maggaṃ gacchantā purisā ettha nidassetabbā. Vikkhepapaṭibāhanatoti kammaṭṭhānaṃ vissajjetvā bahiddhā puthuttārammaṇe cetaso vikkhepo paṭibāhitabbo. Bahiddhā vikkhepe hi sati kammaṭṭhānā parihāyati paridhaṃsati. Ekapadikamaggagāmī puriso cettha nidassetabbo. Paṇṇattisamatikkamanatoti ‘‘yā ayaṃ pathavīdhātū’’tiādikā paṇṇatti, taṃ atikkamitvā lakkhaṇesu eva cittaṃ ṭhapetabbaṃ.

Evaṃ paṇṇattiṃ vijahitvā kakkhaḷalakkhaṇādīsu eva manasikāraṃ pavattentassa lakkhaṇāni supākaṭāni suvibhūtāni hutvā upaṭṭhahanti. Tassevaṃ punappunaṃ manasikāravasena cittaṃ āsevanaṃ labhati. Sabbo rūpakāyo dhātumattato upaṭṭhāti suñño nissatto nijjīvo yantaṃ viya yantasuttena aparāparaṃ parivattamāno. Sace pana bahiddhāpi manasikāraṃ upasaṃharati, athassa āhiṇḍantā manussatiracchānādayo sattākāraṃ vijahitvā dhātusamūhavaseneva upaṭṭhahanti, tehi kariyamānā kiriyā dhātumayena yantena pavattiyamānā hutvā upaṭṭhāti, tehi ajjhohariyamānaṃ pānabhojanādi dhātusaṅghāte pakkhippamāno dhātusaṅghāto viya upaṭṭhāti. Athassa tathā laddhāsevanampi cittaṃ yadi accāraddhavīriyatāya uddhaccavasena vā atilīnavīriyatāya kosajjavasena vā bhāvanāvidhiṃ na otareyya, tadā adhicittasuttaṃ (a. ni. 3.103), anuttarasītibhāvasuttaṃ (a. ni. 6.85), bojjhaṅgasuttanti (saṃ. ni. 

我来将这段巴利文直译成简体中文：
其中"从次第"即从顺序从阿阇黎处所学顺序,而它就是说示顺序。如是从次第作意者也不应太快作意。因为太快作意者业处作意一个接一个无间转起,但业处不清晰,不带来殊胜。所以不应太快作意。如不太快,也如是不太慢。因为太慢作意者业处不达完成,不成为证得殊胜的缘。应以太快太慢行路的人为此譬喻。"遮障散乱"即舍弃业处而向外种种所缘的心散乱应遮障。因为若有外散乱则从业处退失坏灭。应以行独木桥路的人为此譬喻。"超越施设"即超越"此是地界"等施设,应安立心唯于诸相。
如是舍弃施设而转起作意唯于坚硬相等者,诸相明显清晰而现起。如是再三作意而心得串习。全色身唯从界现起,如空、无有情、无命者、如机关以机关线一个接一个转动。若也向外引导作意,则行走的人畜等舍弃有情相而唯以界聚现起,由他们所作的行动现起为由界所成机关而转起,由他们所吞食的饮食等现起如投入界聚中的界聚。若如是得串习的心因太精进或以掉举性,或因太少精进或以懈怠性而不入修习方法,则增上心经、无上寂静经、觉支经...;

5.194-195) imesu tīsu suttesu āgatanayena vīriyasamādhiyojanā kātabbā. Tena vuttaṃ ‘‘tayo ca suttantā’’ti. Evaṃ pana vīriyasamataṃ yojetvā tasmiṃyeva lakkhaṇe manasikāraṃ pavattentassa yadā saddhādīni indriyāni laddhasamatāni suvisadāni pavattanti, tadā asaddhiyādīnaṃ dūrībhāvena sātisayaṃ thāmappattehi sattahi balehi laddhūpatthambhāni vitakkādīni jhānaṅgāni paṭutarāni hutvā pātubhavanti, tesaṃ ujuvipaccanīkatāya nīvaraṇāni vikkhambhitāniyeva honti saddhiṃ tadekaṭṭhehi pāpadhammehi. Ettāvatā cānena upacārajjhānaṃ samadhigataṃ hoti dhātulakkhaṇārammaṇaṃ . Tena vuttaṃ ‘‘punappunaṃ pathavīdhātu āpodhātūti…pe… upacāramatto samādhi uppajjatī’’ti.

Tattha dhātumattatoti visesanivattiattho matta-saddo. Tena yaṃ ito bāhirakā, lokiyamahājano ca ‘‘satto jīvo’’tiādikaṃ visesaṃ imasmiṃ attabhāve avijjamānaṃ vikappanāmatteneva samāropenti, taṃ nivatteti. Tenevāha ‘‘nissattato nijjīvato’’ti. Āvajjitabbanti samannāharitabbaṃ. Manasi kātabbanti punappunaṃ bhāvanāvasena dhātumattato dhātulakkhaṇaṃ manasi ṭhapetabbaṃ. Paccavekkhitabbanti tadeva dhātulakkhaṇaṃ pati pati avekkhitabbaṃ, bhāvanāsiddhena ñāṇacakkhunā aparāparaṃ paccakkhato passitabbaṃ.

Tassevaṃ vāyamamānassāti tassa yogino evaṃ vuttappakārena bhāvanaṃ anuyuñjantassa, tattha ca bhāvanāanuyoge sakkaccakāritāya, sātaccakāritāya, sappāyasevitāya, samathanimittasallakkhaṇena, bojjhaṅgānaṃ anupavattanena, kāye ca jīvite ca nirapekkhavuttitāya, antarā saṅkocaṃ anāpajjantena bhāvanaṃ ussukkāpetvā ussoḷhiyaṃ avaṭṭhānena sammadeva vāyāmaṃ payogaṃ parakkamaṃ pavattentassa. Dhātuppabhedāvabhāsanapaññāpariggahitoti pathavīādīnaṃ dhātūnaṃ sabhāvalakkhaṇāvabhāsanena avabhāsanakiccāya bhāvanāpaññāya ādimajjhapariyosānesu avijahanena sabbato gahito mahaggatabhāvaṃ appattatāya upacāramatto sikhāppatto kāmāvacarasamādhi uppajjati. Upacārasamādhīti ca ruḷhīvasena veditabbaṃ. Appanaṃ hi upecca cārī samādhi upacārasamādhi, appanā cettha natthi. Tādisassa pana samādhissa samānalakkhaṇatāya evaṃ vuttaṃ. Kasmā panettha appanā na hotīti? Tattha kāraṇamāha ‘‘sabhāvadhammārammaṇattā’’ti. Sabhāvadhamme hi tassa gambhīrabhāvato asati bhāvanāvisese appanājhānaṃ na uppajjati, lokuttaraṃ pana jhānaṃ visuddhibhāvanānukkamavasena, āruppaṃ ārammaṇātikkamabhāvanāvasena appanāppattaṃ hotīti maraṇānussatiniddese (visuddhi. 

我来将这段巴利文直译成简体中文：
5.194-195)这三经中所来的方式应配合精进定。所以说"三经"。如是配合精进平衡而在彼相中转起作意者,当信等诸根得平衡清净转起时,则因不信等远离而以殊胜得力的七力得支持的寻等禅支变得更锐利而显现,因它们完全对抗而诸盖与彼同处恶法被镇伏。至此他获得以界相为所缘的近行禅。所以说"再三地界水界...生起近行定"。
其中"唯界"中"唯"字义为遮止差别。由此遮止此外诸人、世间大众以想象而安立于此自体中不存在的"有情、命者"等差别。所以说"无有情无命者"。"应思惟"即应注意。"应作意"即应以修习方式再三安立唯界的界相于意。"应省察"即应一再观察彼界相,应以修习成就的智眼一个接一个亲自见。
"如是精进者"即彼瑜伽行者如是以所说方式专注修习,于彼修习专注中以恭敬性、相续性、亲近适宜、观安止相、随转觉支、于身命无系住,不中间畏缩而使修习提升住立精勤而正精进努力进展者。"为界差别显现慧所摄"即因显现地等界自相而以显现作用的修习慧在初中后不舍离而遍摄持,因未达广大性而生起仅达顶点的欲界近行定。"近行定"应知依惯用。因为近于行的定为近行定,此中无安止。但因如是定有相同相故如是说。为何此中无安止?说彼因说"因所缘是自性法"。因为在自性法中因其甚深性若无修习殊胜则不生安止禅,但出世间禅依清净修习次第,无色依超越所缘修习而达安止,如在死随念解释...

1.177) vuttovāyamattho.

Evaṃ rūpakāye avisesena catunnaṃ dhātūnaṃ pariggaṇhanavasena dhātukammaṭṭhānaṃ dassetvā idāni tattha aṭṭhiādīnaṃ vinibbhujanavasena saṅkhepato sutte āgataṃ dhātumanasikāravidhiṃ dassetuṃ ‘‘atha vā panā’’tiādi āraddhaṃ. Tattha ye ime cattāro koṭṭhāsā vuttāti sambandho. Yathāpaccayaṃ ṭhitā sannivesavisiṭṭhā kaṭṭhavallitiṇamattikāyo upādāya yathā agārasamaññā, na tattha koci agāro nāma atthi, evaṃ yathāpaccayaṃ sannivesavisiṭṭhāni pavattamānāni aṭṭhinhārumaṃsacammāni paṭicca sarīrasamaññā, na ettha koci attā jīvo. Kevalaṃ tehi parivāritamākāsamattanti dasseti. Desanā sattasuññatāsandassanaparāti imamatthaṃ vibhāvento ‘‘nissattabhāvadassanattha’’ntiādimāha. Tattha aṭṭhiñca paṭiccāti paṇhikaṭṭhikādibhedaṃ paṭipāṭiyā ussitaṃ hutvā ṭhitaṃ atirekatisatabhedaṃ aṭṭhiṃ upādāya. Nhāruñcāti tameva aṭṭhisaṅghāṭaṃ ābandhitvā ṭhitaṃ navasatappabhedaṃ nhāruṃ. Maṃsanti tameva aṭṭhisaṅghāṭaṃ anulimpitvā ṭhitaṃ navapesisatappabhedaṃ maṃsaṃ. Cammanti macchikapattakacchāyāya chaviyā sañchāditaṃ sakalasarīraṃ pariyonandhitvā ṭhitaṃ bahalacammaṃ paṭicca upādāya. Sabbattha ca-saddo samuccayattho. Ākāso parivāritoti yathā bhittipādādivasena ṭhapitaṃ kaṭṭhaṃ, tasseva ābandhanavalli, anulepanamattikā, chādanatiṇanti etāni kaṭṭhādīni anto, bahi ca parivāretvā ṭhito ākāso agārantveva saṅkhaṃ gacchati, gehanti paṇṇattiṃ labhati, evameva yathāvuttāni aṭṭhiādīni anto, bahi ca parivāretvā ṭhito ākāso tāneva aṭṭhiādīni upādāya rūpantveva saṅkhaṃ gacchati, sarīranti vohāraṃ labhati. Yathā ca kaṭṭhādīni paṭicca saṅkhaṃ gataṃ agāraṃ loke ‘‘khattiyagehaṃ, brāhmaṇageha’’nti vuccati, evamidampi ‘‘khattiyasarīraṃ brāhmaṇasarīra’’nti voharīyati, natthettha koci satto vā jīvo vāti adhippāyo.

Teti te cattāro koṭṭhāse vinibbhujitvā vinibbhujitvāti yojanā. Taṃtaṃantarānusārināti aṭṭhinhārūnaṃ nhārumaṃsānaṃ maṃsacammānanti tesaṃ tesaṃ koṭṭhāsānaṃ vivarānupātinā ñāṇasaṅkhātena hatthena. Vinibbhujitvā vinibbhujitvāti anekakkhattuṃ viniveṭhetvā. Atha vā vinibbhujitvā vinibbhujitvāti paccekaṃ aṭṭhiādīnaṃ antarānusārinā ñāṇahatthena vinibbhogaṃ katvā. Etesūti sakalampi attano rūpakāyaṃ catudhā katvā vibhattesu yathāvuttesu aṭṭhiādīsu catūsu koṭṭhāsesu. Purimanayenevāti ‘‘yo imasmiṃ kāye thaddhabhāvo vā’’tiādinā pubbe vuttanayeneva. Yaṃ panettha vattabbaṃ bhāvanāvidhānaṃ, taṃ anantaranaye vuttākāreneva vattabbaṃ.

309. Vitthārato āgate pana ‘‘catudhātuvavatthāne’’ti ānetvā yojanā. Evaṃ idāni vuccamānākārena veditabbo bhāvanānayo. ‘‘Dvācattālīsāya ākārehi dhātuyo uggaṇhitvā’’ti kasmā vuttaṃ, nanu ādito dvattiṃsākārā dhātuyo na hontīti? Vatthusīsena dhātūnaṃyeva uggahetabbattā nāyaṃ doso. Vuttappakāreti ‘‘gocaragāmato nātidūranāccāsannatādīhi pañcahi aṅgehi samannāgate’’tiādinā (visuddhi. 

我来将这段巴利文直译成简体中文：
1.177)说此义。
如是显示在色身中无差别摄取四界的界业处后,现在为了显示以分析彼中骨等而在经中略说的界作意方法而开始说"或者"等。其中结合为"这四部分所说"。如缘适当住立的特殊安置的木藤草泥而有屋舍共称,彼中无任何叫屋舍者,如是缘适当安置特殊而转起的骨筋肉皮而有身体共称,此中无任何我命者。显示仅为彼等所围绕的虚空。说示是显明有情空性的,显明此义而说"为显示无有情性"等。其中"缘骨"即缘足跟骨等差别依次竖立住的超过三百种差别的骨。"及筋"即结合彼骨聚而住的九百种差别的筋。"肉"即涂布彼骨聚而住的九百肉片种差别的肉。"皮"即缘以蝇翼影薄皮所覆遍包全身而住的厚皮。一切处"及"字为总摄义。"虚空所围绕"即如依墙柱等而立的木,它的结合藤,涂抹泥,覆盖草,这些木等内外围绕而住的虚空称为屋舍,得房屋施设,如是如所说的骨等内外围绕而住的虚空缘彼骨等称为色,得身体言说。如缘木等得称的屋舍在世间称"剎帝利房、婆罗门房",如是此也称"剎帝利身、婆罗门身",此中无任何有情或命者的意思。
结合为"彼"即彼四部分"分析分析"。"随入彼彼间隙"即以随入骨筋、筋肉、肉皮等彼彼部分间隙称为智的手。"分析分析"即多次分开。或者"分析分析"即以随入各别骨等间隙的智手作分离。"此等"即在将全部自己色身四分而分的如所说骨等四部分中。"如前面方式"即如前所说"在此身中坚硬性"等方式。在此应说的修习方法应如紧接方式所说方式说。
309.结合为"在详细传来的四界决定"。如是应知现在所说行相的修习方式。为何说"以四十二行相学习诸界",难道从最初不是三十二行相的诸界吗?因为依事物为首唯界应学故无此过。"所说方式"即如"具足离行处村不太远不太近等五支"等...;

1.53) vuttappakāre. Katasabbakiccenāti palibodhupacchedādikaṃ kataṃ sabbakiccaṃ etenāti katasabbakicco, tenassa sīlavisodhanādi pana kammaṭṭhānuggahaṇato pageva siddhaṃ hotīti dasseti. Sasambhārasaṅkhepatoti sambharīyanti etena buddhivohārāti sambhāro, tannimittaṃ. Kiṃ panetaṃ? Pathavīādi. Kesādīsu hi vīsatiyā ākāresu ‘‘pathavī’’ti buddhivohārā pathavīnimittakā thaddhataṃ upādāya pavattanato. Tasmā tattha pathavīsambhāro nāma savisesāya tassā atthitāya kesādayo saha sambhārehīti sasambhārā. Āpokoṭṭhāsādīsupi eseva nayo. Sasambhārānaṃ saṅkhepo sasambhārasaṅkhepo, tato sasambhārasaṅkhepato bhāvetabbanti yojanā. Saṅkhepato vīsatiyā, dvādasasu, catūsu, chasu ca koṭṭhāsesu yathākkamaṃ pathavīādikā catasso dhātuyo pariggahetvā dhātuvavatthānaṃ sasambhārasaṅkhepato bhāvanā. Tenāha ‘‘idha bhikkhu vīsatiyā koṭṭhāsesū’’tiādi.

Sasambhāravibhattitoti sasambhārānaṃ kesādīnaṃ vibhāgato kesādike vīsati koṭṭhāse pubbe viya ekajjhaṃ aggahetvā vibhāgato pathavīdhātubhāvena vavatthāpanaṃ. Āpokoṭṭhāsādīsupi eseva nayo. Salakkhaṇasaṅkhepatoti lakkhīyati etenāti lakkhaṇaṃ, dhammānaṃ sabhāvo, idha pana thaddhatādi. Tasmā thaddhalakkhaṇādivantatāya saha lakkhaṇehīti salakkhaṇā, kesādayo dvācattālīsa ākārā. Tesaṃ saṅkhepato. Idaṃ vuttaṃ hoti – kesādike vīsati koṭṭhāse ekajjhaṃ gahetvā tattha thaddhatādikaṃ catubbidhampi lakkhaṇaṃ vavatthapetvā bhāvanā salakkhaṇasaṅkhepato bhāvanā. Esa nayo āpokoṭṭhāsādīsupi. Salakkhaṇavibhattitoti thaddhalakkhaṇādinā salakkhaṇānaṃ kesādīnaṃ vibhāgato kesādīsu dvācattālīsāya ākāresu paccekaṃ thaddhatādīnaṃ catunnaṃ catunnaṃ lakkhaṇānaṃ vavatthāpanavasena bhāvanā.

Evaṃ catūhi ākārehi uddiṭṭhaṃ bhāvanānayaṃ niddisituṃ ‘‘kathaṃ sasambhārasaṅkhepato bhāvetī’’tiādi āraddhaṃ. Ettha ca yathā tikkhapañño puggalo tikkhatāya paropariyattasabbhāvato tikkhindriyamudindriyatāvasena duvidhoti. Tattha tikkhindriyassa vasena saṅkhepato paṭhamanayo vutto, mudindriyassa vasena dutiyo. Evaṃ nātitikkhapaññopi puggaloti. Tattha yo visadindriyo puggalo, tassa vasena sasambhārasaṅkhepato, salakkhaṇasaṅkhepato ca bhāvanānayo niddiṭṭho. Yo pana nātivisadindriyo, tassa vasena sasambhāravibhattito, salakkhaṇavibhattito ca bhāvanānayo niddiṭṭhoti veditabbo. Tassa evaṃ vavatthāpayato eva dhātuyo pākaṭā honti savisesaṃ dhātūnaṃ pariggahitattā. Bhāvanāvidhānaṃ panettha heṭṭhā vuttanayeneva veditabbaṃ.



我来将这段巴利文直译成简体中文：
1.53)所说方式。"已作一切事"即断绝羁绊等一切事由此已作为已作一切事,显示他的清净戒等在学习业处之前已成就。"有资具略"即由此有智言说为资具,以彼为相。这是什么?地等。因为在发等二十行相中"地"的智言说以坚性为缘从地相转起。所以彼中名为地资具,因发等有彼特殊性故与资具一起为有资具。在水部分等中也是此理。有资具的略为有资具略,从有资具略应修习的结合。略从二十、十二、四、六部分中依次摄取地等四界的界决定是从有资具略修习。所以说"此比丘在二十部分"等。
"有资具别"即从有资具的发等的分别,不像前面一起取发等二十部分而从分别决定为地界性。在水部分等中也是此理。"有相略"即由此表示为相,诸法自性,但此中是坚性等。所以因具有坚相等性与诸相一起为有相,发等四十二行相。彼等的略。此说为:一起取发等二十部分后决定其中坚等四种相的修习是有相略修习。在水部分等中也是此理。"有相别"即以坚相等有相的发等的分别,在发等四十二行相中各别以决定坚等四种相的方式修习。
如是开示以四种行相的修习方式为了解说而开始说"如何从有资具略修习"等。此中如利慧人因锐利而有后后完成故依锐根钝根性有二种。其中依锐根者说第一略方式,依钝根者第二。如是不太利慧者也是人。其中清净根的人,依他说从有资具略、有相略的修习方式。但不太清净根者,应知依他说从有资具别、有相别的修习方式。如是决定者诸界明显因特别摄取诸界。此中修习方法应如下面所说方

310.Yassāti nātivisadindriyaṃ puggalaṃ sandhāya vadati. Evaṃ bhāvayatoti sasambhārasaṅkhepato bhāventassa. Yena vidhinā uggahetvā kusalo hoti, so sattavidho vidhi ‘‘uggahakosalla’’nti vuccati, tannibbattaṃ vā ñāṇaṃ. Evaṃ manasikārakosallampi veditabbaṃ. Dvattiṃsākāreti dhātumanasikāravasena pariggahite kesādike dvattiṃsavidhe koṭṭhāse. ‘‘Dvattiṃsākāre’’ti ca idaṃ tejavāyukoṭṭhāsesu vaṇṇādivasena vavatthānassa abhāvato vuttaṃ. Sabbaṃ tattha vuttavidhānaṃ kātabbanti ‘‘vacasā manasā’’tiādinā vuttauggahakosalluddesato paṭṭhāya yāva ‘‘anupubbamuñcanādivasenā’’ti padaṃ, tāva āgataṃ sabbaṃ bhāvanāvidhānaṃ kātabbaṃ sampādetabbaṃ. Vaṇṇādivasenāti vaṇṇasaṇṭhānadisokāsaparicchedavasena. Ayañca vaṇṇādivasena manasikāro dhātupaṭikkūlavaṇṇamanasikārānaṃ sādhāraṇo pubbabhāgoti nibbattitadhātumanasikārameva dassetuṃ ‘‘avasāne evaṃ manasikāro pavattetabbo’’ti vuttaṃ.

311.Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammāti ete ‘‘sīsakaṭāhapaliveṭhanacammaṃ kesā’’ti evaṃ vohariyamānā bhūtupādāyadhammā ‘‘mayi kesā jātā, mayamettha jātā’’ti evaṃ aññamaññaṃ ābhogapaccavekkhaṇasuññā. Iminā kāraṇassa ca phalassa ca abyāpāratāya dhātumattataṃ sandasseti, tena ca ābhogapaccavekkhaṇānampi evameva abyāpāratā dīpitāti daṭṭhabbaṃ. Na hi tāni, tesaṃ kāraṇāni ca tathā tathā ābhujitvā, paccavekkhitvā ca uppajjanti, paccayabhāvaṃ vā gacchantīti. Itīti vuttappakāraparāmasanaṃ. Acetanoti na cetano, cetanārahito vā. Abyākatoti abyākatarāsipariyāpanno. Suññoti attasuñño. Tato eva nissatto. Thaddhalakkhaṇādhikatāya thaddho. Tato eva pathavīdhātūti evaṃ manasikāro pavattetabboti sambandho. Evaṃ sabbattha.

312.Suññagāmaṭṭhāneti ettha suññagāmaggahaṇaṃ paramatthato vedakavirahadassanatthaṃ kāyassa.

313.Madhukaṭṭhiketi madhukabījāni.

314. Gehathambhānaṃ ādhārabhāvena ṭhapitasilāyo pāsāṇaudukkhalakānīti adhippetāni.

315. Duggandhādibhāve cassa sadisabhāvadassanatthaṃ allagocammaggahaṇaṃ.

316. Yebhuyyena maṃsapesīnaṃ bahalatāya mahāmattikaggahaṇaṃ.

317.Kuṭṭadārūsūti dārukuṭṭikāya kuṭiyā bhittipādabhūtesu kaṭṭhesu.

318. Paṇhikaṭṭhiādīnaṃ ādhārabhāvo viya gopphakaṭṭhiādīnaṃ ādheyyabhāvopi asamannāhārasiddhoti dassanatthaṃ ‘‘paṇhikaṭṭhigopphakaṭṭhiṃ ukkhipitvā ṭhita’’ntiādiṃ vatvā puna ‘‘sīsaṭṭhigīvaṭṭhike patiṭṭhita’’ntiādi vuttaṃ.

319.Sinnavettaggādīsūti seditavettakaḷīrādīsu.

321. Uraṭṭhisaṅghāṭo pañjarasadisatāya ‘‘uraṭṭhipañjara’’nti vutto. Tassa athirabhāvadassanatthaṃ jiṇṇasandamānikapañjaraṃ nidassanabhāvena gahitaṃ.

322.Yamakamaṃsapiṇḍeti maṃsapiṇḍayugaḷe.

323. Kilomakassa setavaṇṇatāya ‘‘pilotikapaliveṭhite’’ti pilotikaṃ nidassanabhāvena vuttaṃ. Evameva na vakkahadayāni sakalasarīre ca maṃsaṃ jānātīti ettha na vakkahadayāni jānanti ‘‘mayaṃ paṭicchannakilomakena paṭicchannānī’’ti, na sakalasarīre ca maṃsaṃ jānāti ‘‘ahaṃ paṭicchannakilomakena paṭicchanna’’nti yojetabbaṃ.

324.Koṭṭhamatthakapassanti kusūlassa abbhantare matthakapassaṃ.

325.Dvinnaṃ thanānamantareti dvinnaṃ thanappadesānaṃ vemajjhe, thanappadeso ca abbhantaravasena veditabbo.



我来将这段巴利文直译成简体中文：
310. "谁"是指不太清净根的人而说。"如是修习者"即从有资具略修习者。以何方法学习而成善巧,彼七种方法称为"学习善巧",或由彼生的智。如是也应知作意善巧。"三十二行相"即以界作意方式摄取的发等三十二种部分。说"三十二行相"是因为火风部分中无以色等方式决定。"应作彼处所说一切方法"即从"以语以意"等所说学习善巧开示开始直到"依次第舍等方式"句为止所来的一切修习方法应作应成就。"依色等"即依色、形状、方向、处所、界限。此依色等作意是界厌恶色作意的共同前分,为了唯显示已生起界作意而说"最后如是应转起作意"。
311. "此等法无相互省察思惟"即此等称为"头盖包裹皮的发"的界及所造法无"我的发生,我们此处生"如是相互省察思惟。以此因果无造作显示唯界性,应知由此也显示省察思惟也如是无造作。因为它们及它们的诸因不如是如是思惟省察而生起或趋向缘性。"如是"即指所说方式。"无思"即非思,或离思。"无记"即属无记蕴。"空"即我空。因此即无有情。因坚相殊胜故坚。因此即地界,应如是转起作意的结合。一切处如是。
312. "空村处"此中取空村为显示身从胜义无受者。
313. "木果核"即木树种子。
314. 意为作为房柱依处而置的石头石臼。
315. 取湿皮为显示它在恶臭等性中的相似性。
316. 取大泥团因肉片大多厚性。
317. "墙木"即在木墙小屋作墙足的木。
318. 为显示如足跟骨等的依处性,踝骨等的被依性也以不作意而成就,说"足跟骨踝骨升起住"等后又说"住立于头骨颈骨"等。
319. "湿籐梢等"即煮过的籐芽等。
321. 胸骨聚因如笼故说"胸骨笼"。为显示它的不坚固性而取破旧车笼为譬喻。
322. "双肉团"即肉团对。
323. 因膜白色而说"布包裹"以布为譬喻。如是"两肾心及全身肉不知"此中应结合为两肾心不知"我们为所覆膜所覆",全身肉不知"我为所覆膜所覆"。
324. "顶上见"即谷仓内顶上所见。
325. "两乳中间"即两乳处中央,乳处应依内处了知。

327.Ekavīsatiantabhogeti ekavīsatiyā ṭhānesu obhaggobhagge antamaṇḍale.

328. Āmāsaye ṭhito paribhuttāhāro udariyanti adhippetanti āha ‘‘udariyaṃ udare ṭhitaṃ asitapītakhāyitasāyita’’nti.

331. Abaddhapittaṃ saṃsaraṇalohitaṃ viya, kāyusmā viya ca kammajarūpapaṭibaddhavuttikanti āha ‘‘ābaddhapittaṃ jīvitindriyapaṭibaddhaṃ sakalasarīraṃ byāpetvā ṭhita’’nti. Paṭibaddhatāvacanena cassa jīvitindriye sati sabbhāvameva dīpeti, na jīvitindriyassa viya ekantakammajatanti daṭṭhabbaṃ. Pittakosaketi mahākosāṭakīkosasadise pittādhāre. Yūsabhūtoti rasabhūto.

332. Ucchiṭṭhodakagabbhamalādīnaṃ chaḍḍanaṭṭhānaṃ candanikā, tassaṃ candanikāyaṃ.

333. Pubbāsayo mandapaññānaṃ kesañcideva hotīti katvā asabbasādhāraṇanti adhippāyenāha ‘‘pubbo anibaddhokāso’’ti.

334.Pittaṃ viyāti abaddhapittaṃ viya. Sakalasarīranti jīvitindriyapaṭibaddhaṃ sabbaṃ sarīrappadesaṃ. Vakkahadayayakanapapphāsāni tementanti ettha yakanaṃ heṭṭhābhāgapūraṇena, itarāni tesaṃ upari thokaṃ thokaṃ paggharaṇena ca temetīti daṭṭhabbaṃ. Heṭṭhā leḍḍukhaṇḍādīni temayamāneti temakatemitabbānaṃ abyāpāratāsāmaññanidassanatthaṃ eva upamā daṭṭhabbā, na ṭhānasāmaññanidassanatthaṃ. Sannicitalohitena hi temetabbānaṃ kesañci heṭṭhā, kassaci upari ṭhitatā kāyagatāsatiniddese (visuddhi. 1.206) dassitāti. Yakanassa heṭṭhābhāgaṭṭhānaṃ ‘‘mayi lohitaṃ ṭhita’’nti na jānāti, vakkādīni ‘‘amhe temayamānaṃ lohitaṃ ṭhita’’nti na jānantīti evaṃ yojanā veditabbā.

336.Patthinnasinehoti thinabhāvaṃ ghanabhāvaṃ gatasineho. Sakalasarīre maṃsanti yojanā, tañca thūlasarīraṃ sandhāya vuttaṃ. Medassa satipi patthinnatāya ghanabhāve maṃsassa viya na baddhatāti vuttaṃ ‘‘patthinnayūso’’ti. Tenevassa āpokoṭṭhāsatā.

337.Udakapuṇṇesutaruṇatālaṭṭhikūpakesūti nātipariṇatānaṃ sajalakānaṃ aggato chinnānaṃ tālasalāṭukānaṃ vivarāni sandhāya vuttaṃ.

338. Vasāya attano ādhāre abhibyāpanamukhena abyāpāratāsāmaññaṃ vibhāvetabbanti ācāmagatatelaṃ nidassitanti daṭṭhabbaṃ.

339.Kheḷuppattipaccaye ambilaggamadhuraggādike.

343. Kesādīsu manasikāraṃ pavattetvā tejokoṭṭhāsesu pavattetabbo manasikāroti vibhattiṃ pariṇāmetvā yojetabbaṃ. Yena santappatīti yena kāyo santappati, ayaṃ santappanakicco. Tejoti tassa pariggaṇhanākāro eva paccāmaṭṭho. Yena jīrīyatītiādīsupi eseva nayo.

344.Assāsapassāsavasenāti antopavisanabahinikkhamananāsikāvātabhāvena. ‘‘Evaṃ pavattamanasikārassā’’ti iminā vuttākārena sasambhāravibhattito pavattakammaṭṭhānamanasikārassa. Dhātuyo pākaṭā hontīti vitthārato pariggahitattā dhātuyo vibhūtā honti. Idhāpi bhāvanāvidhānaṃ heṭṭhā vuttanayeneva veditabbaṃ.



我来将这段巴利文直译成简体中文：
327. "二十一处曲折"即二十一处弯曲的肠圈。
328. 意为住在胃中所食之物为腹物,故说"腹物是住在腹中的所食所饮所嚼所尝"。
331. 不结合胆如流动血、如身温依业生色结合而转,故说"结合胆与命根结合遍满全身而住"。以结合说显示它唯在命根时存在,应知非如命根定是业生。"胆囊"即如大葫芦囊的胆容器。"成为汁"即成为味。
332. "污水池"即弃粪水胎垢等处的污池,在彼污池中。
333. 意在因脓处对某些钝慧者才有故非一切共有而说"脓无定处"。
334. "如胆"即如不结合胆。"全身"即与命根结合的一切身处。"湿润两肾心肝肺"此中应知肝以充满下部,其他以渐渐流注于其上而湿润。"如湿润下面土块等"此譬喻应知唯为显示能湿润所湿润无造作共同性,不为显示处所共同性。因为在身至念解释中显示某些被积血所湿润者在下,某者在上。应知如是结合:肝的下部处不知"血住在我中",两肾等不知"血住湿润我们"。
336. "凝固脂"即变成凝结块状的脂。结合为"全身肉",说彼是就粗身而说。虽然髓有凝固块状性但无如肉的结合性,故说"凝固汁"。因此它是水部分。
337. "水满的嫩多罗树茎穴"是说就未太熟水多从顶切断的多罗树嫩茎的空穴而说。
338. 应知显示脂在自己容处以遍满门无造作共同性而举示残食油为譬喻。
339. 唾生起缘即酸刺甜刺等。
343. 应变更语尾结合为转起发等作意后应转起火部分作意。"由何使热"即由何使身热,此作热作用。"火"即唯指它的摄取行相。在"由何消化"等中也是此理。
344. "依入出息"即以进入出去鼻息风性。"如是转起作意者"即以此所说行相从有资具别转起业处作意者。"诸界明显"即因从详细摄取诸界清晰。此中修习方法也应如下所说方式了知。;

345.Tatthevāti tesuyeva vīsatiyā koṭṭhāsesu. Paripācanalakkhaṇaṃ vitthambhanalakkhaṇanti etthāpi ‘‘tatthevā’’ti ānetvā sambandhitabbaṃ.

Puna tatthevāti tesuyeva dvādasasu koṭṭhāsesūti attho. Ettha ca kesādikoṭṭhāsānaṃ saṃviggahatāya tattha vijjamānā āpodhātuādayo nhāniyacuṇṇādīsu udakādayo viya suviññeyyāti ‘‘tattheva ābandhanalakkhaṇa’’ntiādi vuttaṃ.

Santappanāditejokoṭṭhāsesu pana vāyodhātuādayo na tathā suviññeyyāti katvā ‘‘tena avinibhutta’’nti vuttaṃ, na tatthevāti. Yadi evaṃ, vāyukoṭṭhāsesu kathaṃ tatthevāti? Vāyukoṭṭhāsāpi hi uddhaṅgamavātādayo piṇḍākāreneva pariggahetabbataṃ upagacchanti, na pana santappanāditejokoṭṭhāsāti nāyaṃ doso. Tattha tenāti tena tejena. Avinibhuttanti avinābhūtaṃ, taṃtaṃkalāpagatavasena vā evaṃ vuttaṃ. Evaṃ vavatthāpayatoti vuttākārena salakkhaṇasaṅkhepato dhātuyo vavatthāpentassa . Vuttanayenāti ‘‘tassevaṃ vāyamamānassā’’tiādinā (visuddhi. 1.308) heṭṭhā vuttanayena.



我来将这段巴利文直译成简体中文：
345. "彼处"即彼二十部分中。"消化相、支持相"此中也应引入"彼处"结合。
"又彼处"意为彼十二部分中。此中因发等部分有聚集性,彼中存在的水界等如浴粉等中的水等容易了知,故说"彼处即结合相"等。
但在使热等火部分中,风界等不如是容易了知,故说"彼不离",非"彼处"。若如是,在风部分中如何说"彼处"?因为风部分的上行风等也以堆聚形式可摄取,但使热等火部分不如是,故无此过。其中"彼"即彼火。"不离"即不相离,或依彼彼聚性而如是说。"如是决定者"即以所说行相从有相略决定诸界者。"如所说方式"即如下所说"如是精进者"等方式。

346.Evampi bhāvayatoti salakkhaṇasaṅkhepato dhātuyo pariggahetvā bhāventassāpi. Pubbe vuttanayenāti sasambhāravibhattito bhāvanāyaṃ vuttena nayena. Evanti yathā kese, evaṃ. Sabbakoṭṭhāsesūti ekacattālīsabhedesu sesasabbakoṭṭhāsesu evamettha aṭṭhasaṭṭhidhātusatassa pariggaho vutto hoti. Bhāvanāvidhānaṃ panettha heṭṭhā vuttanayameva.

Idāni vacanatthādimukhenapi dhātūsu manasikāravidhānaṃ dassetuṃ ‘‘vacanatthato’’tiādi vuttaṃ. Tattha vacanatthatoti yasmā sabbapaṭhamaṃ kammaṭṭhānassa uggahaṇaṃ vacanavasena hoti vacanadvārena tadatthassa ādito gahetabbato, tasmā vacanatthatopi dhātūnaṃ manasikātabbatā vuttā. Kalāpatoti vacanatthavasena visesato, sāmaññato ca dhātuyo pariggahetvā ṭhitassa yasmā tā piṇḍaso pavattanti, na paccekaṃ, tasmā kalāpatopi manasikātabbatā vuttā. Te pana kalāpā paramāṇuparimāṇā hontīti tappariyāpannānaṃ pathavīdhātuādīnaṃ ekasmiṃ sarīre parimeyyaparicchedaṃ dassetuṃ cuṇṇato manasikātabbatā vuttā. So panāyaṃ tāsaṃ cuṇṇato manasikāro saṅghāṭavasena hotīti nibbaṭṭitasarūpameva pariggahetabbaṃ dassetuṃ lakkhaṇādito manasikāro vutto. Lakkhaṇādito dhātuyo pariggaṇhantena salakkhaṇavibhattito kammaṭṭhānābhinivese yasmā dvācattālīsāya koṭṭhāsānaṃ vasena dhātūsu pariggayhamānāsu ‘‘ettakā utusamuṭṭhānā, ettakā cittādisamuṭṭhānā’’ti ayaṃ vibhāgo ñātabbo hoti, tasmā samuṭṭhānato manasikāro vutto.

Evaṃ pariññātasamuṭṭhānānampi tāsaṃ saddānusārena vinā visesasāmaññapariggaho kātabboti dassetuṃ nānattekattato manasikāro vutto. Lakkhaṇavisesato vinibhuttarūpāpi etā aniddisitabbaṭṭhānatāya padesena avinibhuttāti ayaṃ viseso pariggahetabboti dassetuṃ vinibbhogāvinibbhogato manasikāro vutto. Satipi avinibbhogavuttiyaṃ kācideva kāsañci sabhāgā, kāci visabhāgāti ayampi viseso pariggahetabboti dassetuṃ sabhāgavisabhāgato manasikāro vutto. Sabhāgavisabhāgāpi dhātuyo ajjhattikā īdisakiccavisesayuttā, bāhirā tabbiparītāti ayaṃ viseso pariggahetabboti dassetuṃ ajjhattikabāhiravisesato manasikāro vutto. Sajātisaṅgahādiko dhātusaṅgahavisesopi pariggahitabboti dassetuṃ saṅgahato manasikāro vutto. Sandhāraṇādīhi yathāsakakiccehi aññamaññūpatthambhabhāvatopi dhātuyo pariggahetabbāti dassetuṃ paccayato manasikāro vutto. Abyāpāranayato dhātuyo pariggahetabbāti dassetuṃ asamannāhārato manasikāro vutto. Attano paccayadhammavisesato, paccayabhāvavisesato ca dhātuyo pariggahetabbāti dassetuṃ paccayavibhāgato manasikāro vuttoti evametesaṃ terasannaṃ ākārānaṃ pariggahe kāraṇaṃ veditabbaṃ. Ākārehīti pakārehi, kāraṇehi vā.



我来将这段巴利文直译成简体中文：
346. "如是修习者"即从有相略摄取诸界修习者也。"如前所说方式"即从有资具别修习中所说的方式。"如是"即如在发中如是。"一切部分"即四十一种差别的其余一切部分,如是此中说一百六十八界的摄取。此中修习方法如下所说方式。
现今为显示也从言义等门在诸界中作意方法而说"从言义"等。其中"从言义"即因最初业处学习以言语方式,因从最初应以语门取彼义,所以说从言义应作意诸界。"从聚"即依言义特殊及普遍摄取诸界而住者,因它们以堆积方式转起,非各别,所以说从聚应作意。彼等聚是极微量,为显示彼所属的地界等在一身中可量界限而说从粉末应作意。而此它们从粉末作意依结合方式,为显示应摄取已分离自性而说从相等作意。从相等摄取诸界者在从有相别业处专注中,因依四十二部分摄取诸界时,应知"此许由时节生起,此许由心等生起"此分别,所以说从生起作意。
如是虽已遍知生起,它们也应不依音声而作特殊共同摄取,为显示此而说从异一作意。虽由相特殊分离色,它们因不可指示处性地方不分离,应摄取此特殊,为显示此而说从分离不分离作意。虽在不分离转起中,某些与某些同类,某些异类,也应摄取此特殊,为显示此而说从同类异类作意。虽同类异类的诸界,内的相应如是作用特殊,外的相反,应摄取此特殊,为显示此而说从内外差别作意。也应摄取同生摄等的界摄特殊,为显示此而说从摄作意。以支持等自己作用诸界应摄取互相支持性,为显示此而说从缘作意。应从无造作方式摄取诸界,为显示此而说从不作意作意。应从自缘法特殊及缘性特殊摄取诸界,为显示此而说从缘分别作意,如是应知此十三行相摄取的原因。"以诸行相"即以诸方式或原因。;

347. Tattha patthaṭattāti puthuttā, tena puthubhāvato puthuvī, puthuvī eva pathavīti niruttinayena saddatthamāha. Patthanaṭṭhena vā pathavī, patiṭṭhābhāvena patthāyati upatiṭṭhatīti attho. ‘‘Appotī’’ti padassa attho heṭṭhā vutto eva. Āpīyatīti sosīyati, pivīyatīti keci. ‘‘Ayaṃ panattho sasambhārāpe yujjatī’’ti vadanti, lakkhaṇāpepi yujjateva. Sopi hi pharusapācanavisosanākārena sesabhūtattayena pīyamāno viya pavattatīti. Appāyatīti brūheti. Paribrūhanarasā hi āpodhātu. Tejatīti niseti, tikkhabhāvena sesabhūtattayaṃ usmāpayatīti attho. Vāyatīti samīreti, desantaruppattihetubhāvena bhūtasaṅghātaṃ gametīti attho.

Evaṃ tāva visesato vacanatthaṃ vatvā idāni sāmaññato vattuṃ ‘‘avisesena panā’’tiādi vuttaṃ. Salakkhaṇadhāraṇatoti yathā titthiyaparikappito ‘‘pakati attā’’ti evamādiko sabhāvato natthi, na evametā. Etā pana salakkhaṇaṃ sabhāvaṃ dhārentīti dhātuyo. Dukkhādānatoti dukkhassa vidahanato. Etā hi dhātuyo kāraṇabhāvena vavatthitā hutvā ayalohādidhātuyo viya ayalohādiṃ anekappakāraṃ saṃsāradukkhaṃ vidahanti. Dukkhādhānatoti anappakassa dukkhassa vidhānamattato avasavattanato, taṃ vā dukkhaṃ etāhi kāraṇabhūtāhi sattehi anuvidhīyati, tathāvihitañca taṃ etāsveva dhīyati ṭhapīyatīti evaṃ dukkhādhānato, dhātuyo. Apica ‘‘nijjīvaṭṭho dhātuṭṭho’’ti vuttovāyamattho. Tathā hi bhagavā ‘‘chadhāturoyaṃ bhikkhu puriso’’tiādīsu (ma. ni. 3.343-345) jīvasaññāsamūhananatthaṃ dhātudesanaṃ akāsīti. Iti vacanatthamukhenapi asādhāraṇato, sādhāraṇato ca dhātūnaṃ sarasalakkhaṇameva vibhāvīyatīti āha ‘‘evaṃ visesasāmaññavasena vacanatthato manasi kātabbā’’ti. Manasikāro pana vacanatthamukhena dhātuyo pariggahetvā ṭhitassa heṭṭhā vuttanayeneva veditabbo.



我来帮你直译这段巴利文：
347. 在此，由于延展的性质故为遍布，因此由遍布性而成为"puthuvī"(地)，"puthuvī"即是"pathavī"，这是依照词源学的方式解释词义。或者由于展开的意义为"pathavī"，以立足之性而展开、支撑，是为其义。"Appoti"(水)之词义如前已说。由"āpīyati"即被干涸，有人说是被饮用。他们说："此义适合于具备诸要素之水"，对于性质之水也同样适合。因为它也以粗糙、煮沸、干涸的方式，似被其余三大所吸收而运行。"Appāyati"即增长，因为水界具有增长的作用。"Tejati"(火)即锐利，以锐利性使其余三大生热是为其义。"Vāyati"(风)即流动，以作为转往他处之因而运送诸大种聚是为其义。
如是首先说明特殊的词义后，现在为说明一般的词义而说"然而总的来说"等。由于持有自相故：如外道所计"本性、我"等，如是从本质上是不存在的，这些不是如此。这些却持有自相、自性，故为界。由于给予苦故：由于造作苦。因为这些界安住于因的状态，如铁等金属界生成铁等物，造作种种轮回之苦。由于持有苦故：由于造作无量之苦而不自在，或者彼苦为诸有情以此为因而随之运行，如是运行者即安立于此等界中，如是由于持有苦故为界。而且，如说"无我性即是界性"，此即是其义。因此，世尊在"比丘，此人是六界"等经中，为了断除命我想而说界法。如是通过词义的方式，无论是从不共还是共通的角度，都显示诸界的自性相，故说"如是应当从特殊和一般的词义方面思惟"。而思惟则应当是对已通过词义方式而摄持诸界者，依前述方法而了知。

348.Ākārehīti pakārehi. Atha vā ākarīyanti dissanti ettha dhātuyoti ākārā, koṭṭhāsā. Aṭṭhadhammasamodhānāti yathāvuttānaṃ paccayavisesena visiṭṭharūpānaṃ vaṇṇādīnaṃ aṭṭhannaṃ dhammānaṃ samavadhānato sannivesavisesavasena sahāvaṭṭhānato taṃ upādāya. Kesāti sammuti samaññāmattaṃ hoti. Tesaṃyeva vinibbhogāti tesaṃyeva vaṇṇādīnaṃ vinibbhujanato. Yathā hi vaṇṇādayo aṭṭha dhammā paññāya vinibbhujjamānā aññamaññabyatirekena paramatthato upalabbhanti, na evaṃ vaṇṇādibyatirekena paramatthato kesā upalabbhanti. Tasmā ye ca dhamme samudite upādāya ‘‘kesā’’ti sammuti, tesu visuṃ visuṃ katesu natthi ‘‘kesā’’ti sammuti, vohāramattanti attho.

‘‘Aṭṭhadhammakalāpamattamevā’’ti idaṃ kesapaññattiyā upādāyabhūte vaṇṇādike ekattena gahetvā vuttaṃ, na tesaṃ aṭṭhadhammamattabhāvato. Kammasamuṭṭhāno koṭṭhāsoti kesesu tāva kesamūlaṃ, evaṃ lomādīsupi yathārahaṃ veditabbaṃ. Dasadhammakalāpopīti ettha asitādiparipācako tejokoṭṭhāso navadhammakalāpopīti vattabbo. Yadime kesādikoṭṭhāsā yathārahaṃ aṭṭhanavadasadhammasamūhabhūtā , atha kasmā pathavīādidhātumattato manasi karīyantīti āha ‘‘ussadavasena panā’’tiādi. Yasmā ayaṃ dhātumanasikāro yāvadeva sattasaññāsamugghāṭanattho, dhammavinibbhogo ca sātisayaṃ sattasaññāsamugghāṭāya saṃvattati, tasmā koṭṭhāsesu evaṃ dhammavibhāgo veditabbo. Ettha hi udariyaṃ karīsaṃ pubbo muttañca utusamuṭṭhānā, asitādiparipācakatejo kammasamuṭṭhāno, assāsapassāsavāto cittasamuṭṭhānoti cha ekasamuṭṭhānā, sedoassu kheḷo siṅghāṇikāti cattāro utucittavasena dvisamuṭṭhānā, sesā dvattiṃsa catusamuṭṭhānā.

Tesu asitādiparipācake tejokoṭṭhāse eko kalāpo jīvitanavako, aññesu ekasamuṭṭhānesu utusamuṭṭhāno, cittasamuṭṭhāno vā ekeko aṭṭhako, dvisamuṭṭhānesu utucittavasena dve dve aṭṭhakā, catusamuṭṭhānesu utucittāhārasamuṭṭhānā tayo tayo aṭṭhakā, utucittasamuṭṭhānesu saddanavakā, aṭṭhasu tejovāyokoṭṭhāsesu aṭṭha jīvitanavakā, sesesu catuvīsatiyā koṭṭhāsesu kāyabhāvadasakadvayasahitā, cakkhādisaññitesu maṃsakoṭṭhāsesu cakkhusotaghānajivhāvatthudasakasahitā cāti paripuṇṇāyatanake rūpakāye bhedaṃ anāmasitvā ekattavasena gayhamānā sattacattālīsādhikasatarūpakalāpā rūpavibhāgato sādhikaṃ diyaḍḍharūpasahassaṃ hoti, koṭṭhāsānaṃ pana avayavavibhāgena tadavayavakalāpānaṃ bhede gayhamāne rūpadhammānaṃ asaṅkhyeyyabhedatā veditabbā . Evaṃ dhammavibhāgato anekabhedabhinnāpi ime dvācattālīsa koṭṭhāsā ussadaggahaṇena catudhātuvaseneva vavatthapetabbā. Tenāha ‘‘ussadavasena pana…pe… manasi kātabbā’’ti. Tattha manasikāravidhi vuttanayeneva veditabbo.



我来 助您直译这段巴利文：
348. 由诸行相即由诸方式。或者，诸界在此显现，故为行相，即诸部分。由八法和合，即依据前述因缘差别所特化的色等八法的和合，由于依特殊安置而共同存在，依此而有"发"的世俗名称而已。由彼等之分析，即由彼等色等之分析。因为如色等八法为慧所分析时，以相互区别而究竟获得，而不能以色等之外而究竟获得发。因此，依诸法和合而有"发"的世俗名称，当彼等各别分开时则无"发"的世俗语言而已，此为其义。
"仅为八法聚"，此是就发之假立所依的色等诸法摄为一体而说，不是说它们仅为八法。业所生的部分，即在发中首先是发根，如是在毛等中也应当随宜了知。也是十法聚，此中所食等消化的火部分应说是九法聚。若这些发等部分随宜为八、九、十法之聚，那为何从地等界之性而作意呢？为此说"然依胜性"等。因为此界作意唯为断除有情想，而法的分析更能引导断除有情想，所以应当如是了知诸部分中的法分别。此中，胃中物、粪、脓、尿是时节所生，消化所食等的火是业所生，出入息风是心所生，如是六种是单一所生；汗、泪、涎、涕四种依时节和心二种所生；其余三十二种是四种所生。
其中，在消化所食等的火部分中有一个命根九法聚，在其他单一所生中，时节所生或心所生各有一个八法聚，在二种所生中依时节和心各有两个八法聚，在四种所生中时节、心、食所生各有三个八法聚，在时节和心所生中有声音九法聚，在八个火风部分中有八个命根九法聚，在其余二十四个部分中有身十法聚和性别十法聚二种，在称为眼等的肉部分中有眼、耳、鼻、舌、所依十法聚。如是在具足诸处的色身中，不涉及分别而依一体性所摄，有一百四十七种色法聚，依色分别则有一千五百余种色法，而在诸部分的支分分别中，当知彼支分聚的分别则有无量种色法。如是虽依法分别有多种差别，这四十二部分依胜性之摄取仍应依四界而安立。故说"然依胜性...乃至...应作意"。其中作意方法如前所说而了知。

349.Majjhimena pamāṇenāti ārohapariṇāhehi majjhimasarīre labbhamānena majjhimena parimāṇena. Pariggayhamānāti paññāya paritakketvā gayhamānā. Paramāṇubhedasañcuṇṇāti ettha yathā ‘‘aṅgulassa aṭṭhamo bhāgo yavo, yavassa aṭṭhamo bhāgo ūkā, ūkāya aṭṭhamo bhāgo likkhā, likkhāya aṭṭhamo bhāgo rathareṇu, rathareṇussa aṭṭhamo bhāgo tajjārī, tajjāriyā aṭṭhamo bhāgo aṇu, evaṃ aṇuno aṭṭhamo bhāgo paramāṇu nāmā’’ti keci. Aṭṭhakathāyaṃ (vibha. aṭṭha. 515) pana ‘‘sattadhaññamāsappamāṇaṃ ekaṃ aṅgulaṃ, sattaūkāpamāṇo eko dhaññamāso, sattalikkhāpamāṇā ekā ūkā, chattiṃsarathareṇuppamāṇā ekā likkhā, chattiṃsatajjārippamāṇo eko rathareṇu, chattiṃsaaṇuppamāṇā ekā tajjārī, chattiṃsaparamāṇuppamāṇo eko aṇū’’ti vuttaṃ. Tasmā aṇuno chattiṃsatimabhāgamatto paramāṇu nāma ākāsakoṭṭhāsiko maṃsacakkhussa agocaro dibbacakkhusseva gocarabhūto. Taṃ sandhāyāha ‘‘paramāṇubhedasañcuṇṇā’’ti, yathāvuttaparamāṇuppabhedena cuṇṇavicuṇṇabhūtā. Sukhumarajabhūtāti tatoyeva ativiya sukhumarajabhāvaṃ gatā.

Doṇamattā siyāti soḷasa nāḷimattā. Idhāpi ‘‘majjhimena pamāṇenā’’ti ānetvā sambandhitabbaṃ. Tena ‘‘pakatiyā catumuṭṭhikaṃ kuḍuvaṃ, catukuḍuvaṃ nāḷi, tāya nāḷiyā soḷasa nāḷiyo doṇaṃ, taṃ pana magadhanāḷiyā dvādasa nāḷiyo hontī’’ti vadanti. Saṅgahitāti yathā na vippakirati, evaṃ ābandhanavasena sampiṇḍitvā gahitā. Anupālitāti yathā paggharaṇasabhāvāya āpodhātuyā vasena kilinnabhāvaṃ, picchilabhāvaṃ vā nāpajjati, evaṃ anurakkhitā. Vitthambhitāti saṅghātavāyunā ativiya vitthambhanaṃ pāpitā. Na vikirati na viddhaṃsatīti sukhumarajabhūtāpi pathavīdhātu ābandhanaparipācanasamudīraṇakiccāhi āpotejovāyodhātūhi laddhapaccayā sinehena temitā tejasā paripakkā vāyunā vitthambhanaṃ pāpitā piṭṭhacuṇṇā viya na ito cito ca vikirati na viddhaṃsati, atha kho piṇḍitā ghanabhūtā hutvā nānappakārena gahetabbataṃ āpajjati. Tenāha ‘‘avikiriyamānā’’tiādi. Tattha vikappanti vibhāgaṃ. Yadipi tejovāyodhātuyopi saviggahā rūpadhammabhāvato, yādiso pana ghanabhāvo pathavīāpodhātūsu labbhati , na tādiso tejovāyodhātūsu labbhatīti meyyabhāvābhāvato tattha cuṇṇabhedo na uddhaṭo. Tathā hi sasambhāratejovāyūsupi meyyabhāvo na labbhateva.

Yūsagatāti yūsabhāvaṃ dravabhāvaṃ gatā. Tato eva ābandhanākārabhūtā. Na paggharatīti na ogaḷati. Na parissavatīti na vissandati. Pīṇitapīṇitabhāvaṃ dassetīti āpodhātuyā brūhanarasatāya vuttaṃ.

Usumākārabhūtāti etena kāye pākatikausmāpi gahaṇīsaṅkhātāya tassāyeva tejodhātuyā vasena hotīti dasseti. Paripācetīti santejeti. Sā hi yathābhuttassa āhārassa sammā pariṇāmanena rasādisampattiyā hetubhāvaṃ gacchantī imaṃ kāyaṃ paripāceti santejetīti vuccati. Tenevāha ‘‘na pūtibhāvaṃ dassetī’’ti. Kammūpanissayāya, cittappasādahetukāya ca sarīre vaṇṇasampadāya tejodhātu visesapaccayo, pageva utuāhārasamuṭṭhānāya rūpasampattiyā yathāvuttatejodhātūti āha ‘‘vaṇṇasampattiñcassa āvahatī’’ti.


我来帮您直译这段巴利文：
349. 以中等量度，即以高度和周围在中等身躯中所得的中等量度。被摄取，即以慧推度而被摄取。极微尘之碎，此中如有人说："手指八分之一为谷粒，谷粒八分之一为虱，虱八分之一为虱卵，虱卵八分之一为车尘，车尘八分之一为羊毛尘，羊毛尘八分之一为微尘，如是微尘八分之一名为极微。"但在义注中说："七谷粒量为一指，七虱量为一谷粒，七虱卵量为一虱，三十六车尘量为一虱卵，三十六羊毛尘量为一车尘，三十六微尘量为一羊毛尘，三十六极微量为一微尘。"因此，微尘的三十六分之一量名为极微，是虚空部分，不是肉眼的境界，只是天眼的境界。关于此说"极微尘之碎"，即如所说极微分别而成为细碎。成为细尘，即由此而成为极其微细的尘状。
当有一斗量，即十六那利量。此中也应带入"以中等量度"而连接。由此他们说："通常四把为一库堵婆，四库堵婆为一那利，以此那利计算十六那利为一斗，而彼以摩揭陀那利则为十二那利。"被摄持，即如何不散开，如是以约束力而结合摄持。被护持，即如何不因有流散性的水界之力而成湿性或粘性，如是被守护。被撑持，即被聚合风使达到极度的撑持。不散不崩，即虽成细尘的地界，由结合、消化、鼓动作用的水、火、风界所得缘助，被水湿润，被火成熟，被风撑持，如面粉般不向此彼散开崩坏，而是结合成团而达到可以种种方式摄取的状态。故说"不散开"等。此中分位即区分。虽然火界和风界也是有形体的色法，但如地界和水界中所得的坚实性，在火界和风界中不能得到，故因无可量性而不举出粉碎性。如是在具诸要素的火和风中也完全无可量性。
成为汁液，即达到汁液状态、流动状态。由此即成为约束状态。不流下，即不滴落。不漏出，即不渗漏。显示饱满状态，此说水界有增长的作用。
成为暖相，由此显示身中自然的暖性也是依彼称为消化的火界而有。消化，即使热。因为它通过正确转化所食之食而成为味等成就的因，被说为消化此身使之热。因此说"不显示腐败状态"。火界是依业、依心清净为因的身体色泽成就的特殊因缘，何况是时节、食所生的色成就之前述火界呢？故说"带来其色泽成就"。


Samudīraṇavitthambhanalakkhaṇāti ettha samudīraṇaṃ anupellanaṃ, visosananti keci. Vitthambhanaṃ sesabhūtattayassa thambhitattāpādanaṃ, uppīlananti eke. Tāyāti vitthambhanalakkhaṇāya vāyodhātuyā. Aparāyāti samudīraṇalakkhaṇāya. Sā hi pellanasabhāvā. Tenāha ‘‘samabbhāhato’’ti. Samabbhāhanañca rūpakalāpassa desantaruppattiyā hetubhāvo. Avaghaṭṭanaṃ āsannataruppattiyā. Lāḷetīti parivatteti. Idāni yadatthaṃ cuṇṇato manasikāro āgato, taṃ nigamanavasena dassetuṃ ‘‘evameta’’ntiādi vuttaṃ. Tattha dhātuyantanti suttena viya yantarūpakaṃ asatipi kattubhūte attani cittavasena dhātumayaṃ yantaṃ pavattati, idhāpi manasikāravidhi vuttanayeneva veditabbo.

350. Yadipi catunnaṃ dhātūnaṃ lakkhaṇādayo heṭṭhā tattha tattha vuttā eva, tathāpi te anavasesato dassetvā visuṃ kammaṭṭhānapariggahavidhiṃ dassetuṃ ‘‘lakkhaṇādito’’tiādi āraddhaṃ. Tattha lakkhīyati etenāti lakkhaṇaṃ, kakkhaḷattaṃ lakkhaṇametissāti kakkhaḷattalakkhaṇā. Nanu ca kakkhaḷattameva pathavīdhātūti? Saccametaṃ, tathāpi viññātāviññātasaddatthatāvasena abhinnepi dhamme kappanāsiddhena bhedena evaṃ niddeso kato. Evaṃ hi atthavisesāvabodho hotīti. Atha vā lakkhīyatīti lakkhaṇaṃ, kakkhaḷattaṃ hutvā lakkhiyamānā dhātu kakkhaḷattalakkhaṇāti evamettha attho daṭṭhabbo. Sesāsupi eseva nayo. Patiṭṭhānarasāti sahajātadhammānaṃ patiṭṭhābhāvakiccā. Tato eva nesaṃ sampaṭicchanākārena ñāṇassa paccupatiṭṭhatīti sampaṭicchanapaccupaṭṭhānā. Padaṭṭhānaṃ panettha aññadhammatāya na uddhaṭaṃ, sādhāraṇabhāvasabbhāvato vā dūrakāraṇaṃ viya. Yathā vā dhammuddesavāravaṇṇanādīsu rasādinā aññesaṃ paccayabhāvaṃ dassetvā paccayavantatādassanatthaṃ padaṭṭhānaṃ uddhaṭaṃ, na evamidha. Idha pana dhātūnaṃ anaññasādhāraṇavisesavibhāvanaparāya codanāya aññadhammabhūtaṃ padaṭṭhānaṃ na uddhaṭanti daṭṭhabbaṃ. Brūhanarasāti sahajātadhammānaṃ vaḍḍhanakiccā. Tathā hi sā nesaṃ pīṇitabhāvaṃ dassetīti vuccati. Saṅgahapaccupaṭṭhānāti bāhiraudakaṃ viya nhānīyacuṇṇassa sahajātadhammānaṃ saṅgahaṇapaccupaṭṭhānā. Maddavānuppadānapaccupaṭṭhānāti bāhiraggi viya jatulohādīnaṃ sahajātadhammānaṃ mudubhāvānuppadānapaccupaṭṭhānā. Abhinīhāro bhūtasaṅghāṭassa desantaruppattihetubhāvo, nīharaṇaṃ vā bījato aṅkurassa viya.

351.Utusamuṭṭhānāva kammādivasena anuppattito. Utucittasamuṭṭhānā kadāci ututo, kadāci cittato uppajjanato. Avasesāti vuttāvasesā kesādayo catuvīsati, ādito tayo tejokoṭṭhāsā, pañca vāyokoṭṭhāsā cāti dvattiṃsa. Sabbepīti te sabbepi kammādivasena uppajjanato catusamuṭṭhānā. Kesādīnampi hi maṃsato avimuttabhāgo kammāhāracittasamuṭṭhānova hotīti.



我来帮您直译这段巴利文：
以鼓动、撑持为相，此中鼓动是推动，有人说是干燥。撑持是使其余三大获得僵硬性，有人说是上举。由彼，即以撑持为相的风界。由另一，即以鼓动为相者。因为它具有推动的性质。故说"被推动"。推动即是色聚转往他处的原因。冲击是转往近处。摇动即转动。现在为显示从粉末而作意的目的，以结论方式说"如是此等"等。其中机关，即如以线而有机关形象，即使无有作者的我，依心之力而有界所成的机关运转，此中作意方法也应如前所说而了知。
350. 虽然四界的相等之义在前面各处已说，但为了完全显示它们并显示别立的业处摄取方法而开始说"从相等"等。其中，由此而标示为相，以坚硬为相者即坚硬相。难道坚硬不就是地界吗？这是真的，但是即使法在已知未知的词义方面是无差别的，依概念成立的差别而如是说明。因为如此能了解义的差别。或者，被标示为相，成为坚硬而被标示的界为坚硬相，如是应当看此义。在其余诸界也是此理。以住立为味，即对俱生诸法有住立作用。正因如此，对于它们以领受行相而智住立，故以领受为现起。在此不举起近因是因为是他法性，或因为有共通性如远因。或如在法举说品释等中以味等显示对他者的缘性，为显示有缘性而举起近因，此中不如是。在此应当视为由于说明界的不共特性的问题，故不举起作为他法的近因。以增长为味，即对俱生诸法有增长作用。因此说它显示它们的饱满状态。以摄持为现起，即如外水对沐浴粉，对俱生诸法以摄持为现起。以引生柔软为现起，即如外火对蜡铜等，对俱生诸法以引生柔软为现起。运送是大种聚转往他处的原因，或如从种子引出芽。
351. 唯时节所生，因不由业等而生起。时节心所生，因有时从时节、有时从心生起。其余，即所说之余的发等二十四种，最初的三种火分、五种风分等三十二种。一切，即彼一切因从业等生起故为四生。因为发等未脱离肉的部分也是业、食、心所生。

352.Nānattekattatoti visesasāmaññato. Dhammānaṃ hi aññamaññaṃ visadisatā nānattaṃ, samānatā ekattaṃ. Sabbāsampīti catunnampi. Salakkhaṇāditoti sakaṃ lakkhaṇaṃ salakkhaṇaṃ, tato salakkhaṇādito. Ādi-saddena rasapaccupaṭṭhānānaṃ viya mudusaṇhapharusabhāvādīnampi saṅgaho daṭṭhabbo. ‘‘Kammasamuṭṭhānādivasena nānattabhūtāna’’nti kasmā vuttaṃ, nanu kammasamuṭṭhānādivasena catunnaṃ dhātūnaṃ ekattaṃ hoti sādhāraṇattāti? Na, ‘‘aññā eva dhātuyo kammasamuṭṭhānā, aññā utuādisamuṭṭhānā’’tiādikaṃ bhedaṃ sandhāya tathā vacanato. Etāsaṃ dhātūnaṃ. Ruppanalakkhaṇaṃ ruppanasabhāvaṃ. Kimpanetaṃ ruppanaṃ nāma? Yā sītādivirodhipaccayasannipāte visadisuppatti, tasmiṃ vā sati yo vijjamānasseva visadisuppattiyā hetubhāvo, taṃ ruppanaṃ. Anatītattāti apariccajanato.

Mahantapātubhāvo cettha sasambhāradhātuvasena veditabbo, tathā mahāvikāratā mahābhūtasāmaññalakkhaṇadhātuvasena, mahāparihāratā, mahattavijjamānatā ca ubhayavasenāti. Bhūtasaddāpekkhāya ‘‘etānī’’ti napuṃsakaniddeso. Mahantāni pātubhūtāni anekasatasahassa rūpakalāpasaṅghāṭatāya samūhavasena, santativasena ca aparimitaparimāṇānaṃ, anekayojanāyāmavitthārānañca uppajjanato. Cattāri nahutānīti cattāri dasasahassāni. Devadānavādīnaṃ tigāvutādisarīravasena mahantāni pātubhūtāni.

Tatthāyaṃ vacanattho – mahantāni bhūtāni jātāni nibbattānīti mahābhūtānīti. Anekābhūtavisesadassanena, anekabbhutadassanena ca anekacchariyadassanavasena mahanto abbhuto, mahantāni vā abhūtāni etthāti mahābhūto, māyākāro. Yakkhādayo jātivaseneva mahantā bhūtāti mahābhūtā, niruḷho vā ayaṃ tesu mahābhūtasaddo daṭṭhabbo. Pathavīādayo pana vañcakatāya, aniddisitabbaṭṭhānatāya ca mahābhūtā viya mahābhūtā. Bhūtasaddassa ubhayaliṅgatāya napuṃsakatā katā. Tattha vañcakatā sayaṃ anīlādisabhāvāni hutvā nīlādisabhāvassa upaṭṭhāpanaṃ, anitthipurisādisabhāvāneva ca hutvā itthipurisādiākārassa upaṭṭhāpanaṃ. Tathā aññamaññassa anto, bahi ca aṭṭhitānaṃyeva aññamaññaṃ nissāya avaṭṭhānato aniddisitabbaṭṭhānatā. Yadi hi imā dhātuyo aññamaññassa anto ṭhitā, na sakiccakarā siyuṃ aññamaññānuppavesanato, atha bahi ṭhitā vinibbhuttā siyuṃ. Tathā sati avinibbhuttavādo hāyeyya, tasmā na niddisitabbaṭṭhānā. Evaṃ santepi patiṭṭhānādinā yathāsakaṃ kiccavisesena sesānaṃ tiṇṇaṃ tiṇṇaṃ upakārikā honti, yena sahajātādinā paccayena paccayā honti. Tenāha ‘‘na ca aññamaññaṃ nissāya na tiṭṭhantī’’ti. Manāpehīti manoharehi cāturiyavantehi. Vaṇṇasaṇṭhānavikkhepehīti kāḷasāmatādivaṇṇehi, puthulavivarakisatādisaṇṭhānehi, hatthabhamukādivikkhepehi ca. Sarasalakkhaṇanti sabhāvabhūtaṃ lakkhaṇaṃ, sakiccakaṃ vā sabhāvaṃ.

Mahāparihāratoti ettha vacanatthaṃ vadanto āha ‘‘mahantehi…pe… bhūtāni, mahāparihārāni vā bhūtānī’’ti. Tattha pacchimatthe purimapade uttarapadassa parihāra-saddassa lopaṃ katvā ‘‘mahābhūtānī’’ti vuttaṃ.


我来帮您直译这段巴利文：
352. 从异性一性，即从特殊和普遍性。因为诸法互相的差异性是异性，相似性是一性。一切，即四种。从自相等，自己的相为自相，从彼自相等。以"等"字应当了知不仅包括味、现起，也包括柔软、细滑、粗糙性等。为何说"依业生等而成异性"，难道不是依业生等而四界成为一性因为是共通的吗？不是，如是说是关系到"业所生的界是一种，时节等所生的界是另一种"等差别。这些界的。变坏相即变坏性。什么是所谓的变坏？当遇到冷等相违缘时有不同的生起，或在彼时对已存在者成为不同生起的因，此即变坏。不超越，即不舍离。
此中大显现应依具诸要素的界而了知，如是大变异依大种共相界，大维护和大存在则依两者而了知。关系到"界"(bhūta)而以中性说"这些"。大显现，因为以色聚集合的方式及相续的方式，生起无量量的、多由旬长广的数百千色聚。四万，即四个一万。依天神、阿修罗等三伽符他等身躯而成大显现。
此中词义如下：大而生起、产生故为大种。由见多种界的差别、见多种稀有而依见多种希奇，大而稀有，或有大的非真实故为大种，如幻师。夜叉等仅依种性而大且生故为大种，或应当视此大种之词已在彼等中确立。但地等因欺诳性、不可指示处所性而如大种故为大种。因"界"(bhūta)字两性故作中性。此中欺诳性是自身非青等性而显现青等性，非男女等性而显现男女等相。如是虽互不住于内外而互相依止而住，故不可指示处所性。因为若这些界互住于内，则因互相进入而不能作自业，若住于外则成分离。如是则违背不分离说，故不可指示处所。虽如是，以住立等各自作用的差别而对其余三界有助益，以俱生等缘而成为缘。故说"而不是不互相依止而住"。以可意，即以令心喜悦的巧妙。以色状动作，即以黑褐等色、宽阔空隙瘦细等状、手眉等动作。自性相，即本性之相，或能作自业的自性。
从大维护，此中说词义说"以大...乃至...界，或大维护的界"。其中在后义中，前分将后分的"维护"字省略而说"大种"。


Tathā hīti tato eva vikārassa mahantattā evāti taṃ vikāraṃ dassetuṃ ‘‘bhūmito’’tiādi vuttaṃ. Tattha accimatoti aggissa. Koṭisatasahassaṃ ekaṃ koṭisatasahassekaṃ cakkavāḷanti taṃ sabbaṃ āṇākhettabhāvena ekaṃ katvā vadati. Vilīyatīti vipattikarameghābhivuṭṭhena khārudakena lavaṇaṃ viya vilayaṃ gacchati viddhaṃsati. Kupitenāti khubhitena. Vikīratīti vidhamati viddhaṃsati.

Anupādinnesu vikāramahattaṃ dassetvā upādinnesu dassento ‘‘patthaddho’’tiādimāha. Tattha kaṭṭhamukhena vāti vā-saddo upamattho. Yathā kaṭṭhamukhena sappena ḍaṭṭho patthaddho hoti, evaṃ pathavīdhātuppakopena so kāyo kaṭṭhamukheva hoti, kaṭṭhamukhamukhagato viya patthaddho hotīti attho. Atha vā vā-saddo avadhāraṇattho. So ‘‘pathavīdhātuppakopena vā’’ti evaṃ ānetvā sambandhitabbo. Ayañhettha attho – kaṭṭhamukhena ḍaṭṭhopi kāyo pathavīdhātuppakopeneva patthaddho hoti, tasmā pathavīdhātuyā aviyutto so kāyo sabbadā kaṭṭhamukhamukhagato viya hotīti. Vā-saddo vā aniyamattho, tatrāyamattho – kaṭṭhamukhena ḍaṭṭho kāyo patthaddho hoti vā, na vā hoti mantāgadavasena, pathavīdhātuppakopena pana mantāgadarahito so kāyo kaṭṭhamukhamukhagato viya hoti ekantapatthaddhoti.

Pūtiyoti kuthito. Santattoti sabbaso tatto samuppannadāho. Sañchinnoti samantato chinno paramāṇubhedasañcuṇṇo āyasmato upasenattherassa sarīraṃ viya. Mahāvikārāni bhūtānīti mahāvikāravantāni bhūtāni mahābhūtānīti purimapade uttarapadalopena niddeso daṭṭhabbo. ‘‘Pathavī’’tiādinā sabbalokassa pākaṭānipi vipallāsaṃ muñcitvā yathāsabhāvato pariggaṇhane mahantena vāyāmena vinā na pariggaṇhantīti duviññeyyasabhāvattā ‘‘mahantānī’’ti vuccanti. Tāni hi suviññeyyāni. ‘‘Amahantānī’’ti mantvā ṭhitā tesaṃ duppariggahataṃ disvā ‘‘aho mahantāni etānī’’ti jānātīti mahābhūtekadesatādīhi vā kāraṇehi mahābhūtāni. Etā hi dhātuyo mahābhūtekadesato, mahābhūtasāmaññato, mahābhūtasannissayato, mahābhūtabhāvato, mahābhūtapariyosānato cāti imehipi kāraṇehi ‘‘mahābhūtānī’’ti vuccanti.

Tattha mahābhūtekadesatoti ‘‘bhūtamidanti, bhikkhave, samanupassathā’’tiādīsu (ma. ni. 

我来帮您直译这段巴利文：
是故，正因如此变异的大性而为显示彼变异说"从地"等。其中有焰，即火的。百千俱胝为一个百千俱胝世界，说这一切以命令范围而成为一。融化，即如盐被具破坏性的云雨所降的咸水而融化崩坏。激动，即搅动。散坏，即分散崩坏。
显示了无执取[物]中的变异大性后，为显示有执取[物]中而说"僵硬"等。其中以木口蛇或，此"或"字表示譬喻。如被木口蛇咬者变僵硬，如是由地界扰动，彼身如木口，即如入木口蛇口般僵硬，此为其义。或者"或"字表示确定。它应带入"或由地界扰动"而连接。此中义为：即使被木口蛇咬的身体也是由地界扰动而僵硬，因此彼身不离地界，常如入木口蛇口。或者"或"字表示不定，此中义为：被木口蛇咬的身体或僵硬或不僵硬，依咒药之力，但由地界扰动时，彼身无咒药而如入木口蛇口，必定僵硬。
腐败，即腐烂。炽热，即遍一切热、生起燃烧。破碎，即周遍破碎成极微尘碎，如尊者优波先那的身体。大变异的界即具大变异的界为大种，应视为在前分省略后分的说明。以"地"等，即使对一切世间显著的[诸界]，若不舍离颠倒而如实摄取，无大精进则不能摄取，因为难知其性质故说"大"。因为它们难以了知。认为"非大"而住，见到它们难以摄取而知"啊！这些是大的"。或以大种部分等因而为大种。因为这些界依大种部分、大种共性、大种所依、大种性、大种究竟等，依这些原因而称为"大种"。
其中大种部分，即如"诸比丘，你们观察此是界"等

1.401) hi avisesena khandhapañcakaṃ ‘‘bhūta’’nti vuccati. Tattha yadidaṃ kāmabhave, rūpabhave, pañcavokārabhave, ekacce ca saññībhave pavattaṃ khandhapañcakaṃ, taṃ mahāvisayatāya ‘‘mahābhūta’’nti vattabbataṃ arahati. Pathavīādayo pana catasso dhātuyo tassa mahābhūtassa ekadesabhūtā ‘‘mahābhūtā’’ti vuccanti. Samudāyesu hi pavattavohārā avayavesupi dissanti yathā ‘‘samuddo diṭṭho, paṭo daḍḍho’’ti ca. Mahābhūtasamaññatoti tadadhīnavuttitāya bhavanti ettha upādārūpānīti bhūtāni, pathavīādayo catasso dhātuyo. Sā panāyametāsu bhūtasamaññā anaññatthavuttitāya upādārūpānaṃ aviparītaṭṭhā, lokassa cetā bahūpakārā, cakkhusamuddādīnaṃ nissayabhūtā cāti mahantāni bhūtānīti samaññāyiṃsu. Mahābhūtasannissayatoti mahantānaṃ mahānubhāvānaṃ mahāsammatamandhātuppabhutīnaṃ raññaṃ, sakkādīnaṃ devānaṃ, vepacittiādīnaṃ asurānaṃ, mahābrahmādīnaṃ brahmānaṃ, guṇato vā mahantānaṃ buddhānaṃ, paccekabuddhānaṃ, sāvakānaṃ upādāyupādāya vā sabbesampi bhūtānaṃ sattānaṃ nissayabhūtatāya mahantā bhūtā etesūti mahābhūtā. Cātumahābhūtiko hi nesaṃ kāyoti. Mahābhūtabhāvatoti bahubhūtabhāvato. Ayaṃ hi mahā-saddo ‘‘mahājano sannipatito’’tiādīsu bahubhāve dissati. Pathavīādayo ca dhātuyo ekasmimpi attabhāve aparimeyyappabhedā pavattanti. Tasmā mahantā bahū anekasatasahassappabhedā bhūtāti mahābhūtā. Mahābhūtapariyosānatoti mahābhūtassa vasena pariyosānappattito.

‘‘Kālo ghasati bhūtāni, sabbāneva sahattanā;

Yo ca kālaghaso bhūto, sa bhūtapacaniṃ pacī’’ti. (jā. 1.2.190) –

Hi evamādīsu khīṇāsavo ‘‘bhūto’’ti vutto. So hi ucchinnabhavanettikatāya āyatiṃ appaṭisandhikattā ekantato ‘‘bhūto’’ti vuccati, na itare, bhavissantīti vohāraṃ anatītattā. Bhūto eva idha pūjāvasena ‘‘mahābhūto’’ti vutto yathā ‘‘mahākhīṇāsavo, mahāmoggallāno’’ti ca. Imāsañca dhātūnaṃ anādimati saṃsāre pabandhavasena pavattamānānaṃ yathāvuttassa mahābhūtasseva santāne pariyosānappatti, nāññatra. Tasmā mahābhūte bhūtā pariyosānaṃ pattāti mahābhūtā purimapade bhūta-saddassa lopaṃ katvā. Evametā dhātuyo mahābhūtekadesatādīhi mahābhūtāti veditabbā. Pathavīādīnaṃ kakkhaḷapaggharaṇādivisesalakkhaṇasamaṅgitā apariccattadhātulakkhaṇānaṃyevāti āha ‘‘dhātulakkhaṇaṃ anatītattā’’ti. Na hi sāmaññapariccāgena viseso, visesanirapekkhaṃ vā sāmaññaṃ pavattati. Tathā hi vadanti –

‘‘Tamatthāpekkhato bhedaṃ, sasāmaññaṃ jahāti no;

Gaṇhāti saṃsayuppādā, samevekatthakaṃ dvaya’’nti.

Salakkhaṇadhāraṇena cāti yena salakkhaṇadhāraṇena ‘‘dhātuyo’’ti vuccanti, teneva ‘‘dhammā’’tipi vuccanti ubhayathāpi nissattanijjīvatāya eva vibhāvanato. Tenevāha – ‘‘chadhāturoyaṃ bhikkhu puriso, dhammesu dhammānupassī viharatī’’ti ca. Arūpānaṃ khaṇato rūpānaṃ khaṇassa nātiittaratāyāha ‘‘attano khaṇānurūpa’’nti. Dharaṇenāti ṭhānena, pavattanenāti attho. Khayaṭṭhenāti khaṇabhaṅgutāya. Bhayaṭṭhenāti udayavayapaṭipīḷanādinā sappaṭibhayatāya. Asārakaṭṭhenāti attasāravirahena.



我来帮您直译这段巴利文：
总的来说,五蕴称为"界"。其中,此在欲有、色有、五蕴有及某些有想有中运行的五蕴,由于大境界性而应称为"大界"。但地等四界作为彼大界的部分而称为"大界"。因为在整体中运行的言说也见于部分中,如说"见到海洋、布被烧"等。由大界共称,即依彼而生存,所以此处有所造色故为界,即地等四界。而此等的界共称因不在他处运行故是所造色的不颠倒义,这些对世间多有利益,是眼等根的所依故,称为大界。由大界所依,即作为大的、大威力的大众王、满度王等诸王,帝释等诸天,毗波质底等诸阿修罗,大梵等诸梵天,或依功德而大的诸佛、辟支佛、声闻,或逐渐地一切有情众生的所依性,故大而为界者为大界。因为他们的身体是四大所成。由大界性,即由多界性。因为此"大"字如在"大众集会"等中见于多性。地等诸界即使在一个自体中也以无量差别而运行。因此大即多,有数百千差别的界为大界。由大界究竟,即由大界而达究竟。
"时吞噬诸界,一切与自己;
而彼吞时界,彼煮界煮者"
因为如是等中漏尽者称为"界"。因为他由断除有结而不再结生,确定地称为"界",其他则不然,因为不超越"将有"的言说。界即此中依尊敬而说"大界",如"大漏尽者、大目犍连"等。这些界在无始轮回中相续运行,唯在如所说大界的相续中达究竟,不在其他处。因此在大界中生而达究竟故为大界,省略前分的"界"字。如是应知这些界依大界部分等而为大界。地等具足坚硬、流动等特相而不舍离界相,故说"不超越界相"。因为不舍离普遍性而有特殊性,或离特殊而普遍性运行。如是他们说：
"依彼义观察差别,不舍具普遍;
由生起疑惑,二者等取一义"
以持自相故,即由于彼持自相而称为"界",亦称为"法",因为两者都显示无有情无命者性。因此说:"比丘,此人是六界,住于法随观法"。因为无色法的刹那比色法的刹那不更短暂,故说"随顺自己的刹那"。以住持,即以住立,义为运行。以坏义,即由刹那坏灭性。以怖畏义,即由生灭逼迫等而有可怖性。以无实义,即由离自我实质。

353.Sahuppannāva etāti etā catasso dhātuyo saha uppannāva saha pavattamānāva samānakāle labbhamānāpi avakaṃsato sabbapariyantime utucittāhārasamuṭṭhānesu suddhaṭṭhake, kammajesu jīvitanavaketi ekekasmiṃ suddhaṭṭhakādikalāpepi padesena avinibbhuttā visuṃ visuṃ aniddisitabbaṭṭhānatāya. Yattha hi tissannaṃ dhātūnaṃ patiṭṭhāvasena pathavī, tattheva tassā ābandhanaparipācanasamudīraṇavasena itarā. Esa nayo sesāsupi.

354.Purimā dve garukattā sabhāgā aññamaññanti adhippāyo. Ettha ca nanu pathaviyāpi lahubhāvo atthi. Tathā hi sā ‘‘kakkhaḷaṃ mudukaṃ saṇhaṃ pharusaṃ garukaṃ lahuka’’nti niddiṭṭhā, āpepi lahubhāvo labbhatevāti? Na, nippariyāyagarubhāvassa adhippetattā. Garubhāvo eva hi pathavīdhātuyā garutaraṃ upādāya lahubhāvoti pariyāyena vutto sītabhāvo viya tejodhātuyā. Yadi evaṃ rūpassa lahutāti kathaṃ? Ayampi vuttanayā eva lahutākāraṃ upādāya labbhanato. Na hi paricchedavikāralakkhaṇāni paramatthato labbhanti nipphannarūpānaṃ avatthāvisesasabhāvato. Tasmā paramatthasiddhaṃ garubhāvaṃ sandhāya vuttaṃ ‘‘purimā dve garukattā sabhāgā’’ti. ‘‘Tathā’’ti padena ‘‘sabhāgā’’ti imamatthaṃ upasaṃharati. ‘‘Dve’’ti pana idaṃ yathā ‘‘purimā’’ti ettha, evaṃ ‘‘pacchimā’’ti etthāpi ānetvā sambandhitabbaṃ. Visabhāgā garukalahukabhāvatoti adhippāyo. Yathā ca garukalahukabhāvehi, evaṃ peyyabhāvāpeyyabhāvehi ca sabhāgavisabhāgatā yojetabbā.

355.Ajjhattikā heṭṭhā vuttaajjhattikā, sattasantānapariyāpannāti attho. Viññāṇavatthu viññattiindriyānanti cakkhādīnaṃ channaṃ viññāṇavatthūnaṃ, dvinnaṃ viññattīnaṃ, itthipurisindriyajīvitindriyānañca. Ye pana ‘‘viññāṇavatthūti hadayavatthu gahita’’nti vadanti, tesaṃ indriya-ggahaṇena aṭṭhannampi rūpindriyānaṃ gahaṇaṃ veditabbaṃ. ‘‘Vuttaviparītappakārā’’ti idaṃ bāhirānaṃ dhātūnaṃ yathā sabbaso viññāṇavatthuviññattiindriyānaṃ anissayatā ca iriyāpathaviraho ca vuttavipariyāyo, evaṃ catusamuṭṭhānatāpīti katvā vuttaṃ, na lakkhaṇarūpassa viya kutocipi samuṭṭhānassa abhāvato utusamuṭṭhānatāya tāsaṃ. Lahutādinissayatāpi ajjhattikānaṃ dhātūnaṃ vattabbā, na vā vattabbā. Viññatti-ggahaṇaṃ hi lakkhaṇanti.

356.Itarāhīti āpotejovāyudhātūhi. Ekasaṅgahāti sajātisaṅgahena ekasaṅgahā. Samānajātiyānaṃ hi saṅgaho sahajātisaṅgaho. Tenāha ‘‘samuṭṭhānanānattābhāvato’’ti.

357.Tiṇṇaṃmahābhūtānaṃ patiṭṭhā hutvā paccayo hotīti yehi mahābhūtehi sampiṇḍanavasena saṅgahitā, paripācanavasena anupālitā, samudīraṇavasena vitthambhitā ca, tesaṃ attanā sahajātānaṃ tiṇṇaṃ mahābhūtānaṃ patiṭṭhā hutvā tato eva sandhāraṇavasena avassayo hoti, vuttanayena vā patiṭṭhā hutvā sahajātādivasena paccayo hotīti. Esa nayo sesāsupi.



我来 助您直译这段巴利文：
353. 此等同生者,即这四界同时生起、同时运行,即使在同一时获得,至少在一切最极的时节、心、食所生的纯八法聚,业生的命根九法聚,即在每一纯八法聚等中以部分不可分离,各别不可指示处所性。因为哪里有三界以住立力而为地,在那里即有其他[三界]以约束、消化、鼓动力[而存在]。在其余[三界]中也是此理。
354. 前二者由重性而互为同分,此为意趣。此中难道地界也有轻性吗?如是它被说为"坚硬、柔软、细滑、粗糙、重、轻",水界也可得轻性?不,因为意指无譬喻的重性。因为地界的重性依更重而譬喻说为轻性,如火界的冷性。若如是,色的轻快性如何?这也如前所说,由取轻快行相而获得。因为限制、变化等相在究竟义中不可得,因为是所生色的特殊状态自性。因此依究竟成就的重性而说"前二者由重性而同分"。以"如是"字结合"同分"此义。而"二"字如在"前"字中,也应在"后"字中带入连接。意趣是由重轻性而异分。如由重轻性,也应配合由可饮不可饮性而有同分异分。
355. 内部即前说内部,即包含在有情相续中的意思。识处、表色、诸根,即眼等六识处、二表色、女男根命根。有人说"识处是取心所依",应知他们以根的摄取而摄取八种色根。"与所说相反"者,是说外部诸界如何完全不作识处、表色、诸根的所依及无威仪,如是也是四生性,不是说如相色般完全无生起而是时节所生。内部诸界的轻快等所依性或应说或不应说。因为表色的摄取是相。
356. 以其他,即以水、火、风界。一摄,即以同类摄而为一摄。因为同类的摄为同类摄。故说"由无生起差别性"。
357. 作为三大种的住立而成为缘,即被彼等大种以结合方式所摄、以消化方式所护、以鼓动方式所撑,对彼等与自俱生的三大种作为住立,由此即以支持方式成为依止,或如所说作为住立而依俱生等方式成为缘。在其余[三界]中也是此理。;

358. Yadipi aññamaññaābhogapaccavekkhaṇarahitā ete dhammāti heṭṭhā dhātūnaṃ asamannāhāratā dassitā eva, athāpi imināva nayena visuṃ kammaṭṭhānapariggaho kātabboti dassento ‘‘pathavīdhātu cetthā’’tiādimāha. Tattha pathavīdhātu cetthāti ca-saddo sampiṇḍanattho, tena ayampi eko manasikārappakāroti dīpeti. Etthāti etāsu dhātūsu. Ahaṃ ‘‘pathavīdhātū’’ti vā ‘‘paccayo homī’’ti vā na jānātīti attani viya attano kicce ca ābhogābhāvaṃ dassetvā upakārakassa viya upakattabbānampi ābhogābhāvaṃ dassetuṃ ‘‘itarānipī’’tiādi vuttaṃ. Sabbatthāti sabbāsu dhātūsu, tatthāpi attakiccupakattabbabhedesu sabbesu.

359.Paccayavibhāgatoti paccayadhammavibhāgato ceva paccayabhāvavibhāgato ca. ‘‘Paccayato’’ti hi iminā pathavīādīnaṃ aññāsādhāraṇo patiṭṭhābhāvādinā sesabhūtattayassa paccayabhāvo vutto. Idha pana yehi dhammehi pathavīādīnaṃ uppatti, tesaṃ pathavīādīnañca anavasesato paccayabhāvavibhāgo vuccatīti ayaṃ imesaṃ dvinnaṃ ākārānaṃ viseso. Kammanti kusalākusalaṃ rūpuppādakaṃ kammaṃ. Cittanti yaṃ kiñci rūpuppādakaṃ cittaṃ. Āhāroti ajjhattiko rūpuppādako āhāro. Utūti yo koci utu, atthato tejodhātu. Kammamevāti avadhāraṇaṃ samuṭṭhānasaṅkarābhāvadassanatthaṃ, tena akammajānampi kesañci kammassa pariyāyapaccayabhāvo dīpito hoti. Tathā hi vakkhati ‘‘kammapaccayacittasamuṭṭhāna’’ntiādi. Nanu ca kammasamuṭṭhānānaṃ kammato aññenapi paccayena bhavitabbanti? Bhavitabbaṃ, so pana kammagatikovāti paṭiyogīnivattanatthaṃ avadhāraṇaṃ kataṃ, tenāha ‘‘na cittādayo’’ti. Cittādisamuṭṭhānānanti etthāpi ayamattho yathārahaṃ vattabbo. Itareti cittādito aññe. Janakapaccayoti samuṭṭhāpakataṃ sandhāya vuttaṃ, paccayo pana kammapaccayova. Vuttaṃ hi ‘‘kusalākusalā cetanā vipākānaṃ khandhānaṃ kaṭattā ca rūpānaṃ kammapaccayena paccayo’’ti (paṭṭhā. 1.1.427).

Sesānanti cittādisamuṭṭhānānaṃ. Pariyāyato upanissayapaccayo hotīti paṭṭhāne (paṭṭhā. 1.

我来帮您直译这段巴利文：
358. 虽然如前所示这些法无相互作意观察而显示诸界的无注意性,但也应以此方式别立业处摄取,为显示此而说"此中地界"等。其中"此中地界"的"此"字表示结合,由此显示这也是一种作意方式。"此中"即在这些界中。"我是地界"或"我成为缘"都不知,如是显示在自己及自业中无作意后,为显示能助及所助者也无作意而说"其他也"等。一切处,即在一切界中,此中也在自业及所助的一切差别中。
359. 从缘差别,即从缘法差别及缘性差别。因为以"从缘"此词说地等对其余三界以住立性等的不共缘性。而此中说地等由何法生起,及地等完全的缘性差别,此为这两种行相的差别。业,即能生色的善不善业。心,即任何能生色的心。食,即内部能生色的食。时节,即任何时节,实际上是火界。唯业,此确定是为显示无生起混杂,由此也显示非业生者的某些[法]对业是譬喻缘性。如是将说"业缘心所生"等。难道业所生者不应也有业以外的其他缘吗?应有,但那是属于业的过程,为排除对立而作确定,故说"非心等"。在心等所生中也应如理说此义。其他,即除心等以外。生缘,是关系到能生性而说,但缘只是业缘。因为说"善不善思以业缘对异熟诸蕴及所造色成为缘"。
其余,即心等所生。依譬喻成为亲依缘,如在发趺中;

1.9) arūpānaṃyeva upanissayapaccayassa āgatattā nippariyāyena rūpadhammānaṃ upanissayapaccayo natthi. Sutte pana ‘‘puggalaṃ upanissāya vanasaṇḍaṃ upanissāyā’’ti vacanato suttantikapariyāyena vinā abhāvo upanissayapaccayoti veditabbo. Cittaṃ janakapaccayo hotīti sahajātanissayāhārādivasena paccayo hontaṃ cittaṃ samuṭṭhāpakataṃ upādāya ‘‘janakapaccayo hotī’’ti vuttaṃ. Āhārautūsupi eseva nayo.

Evaṃ kammādīnaṃ paccayadhammānaṃ vasena dhātūsu paccayavibhāgaṃ dassetvā idāni taṃsamuṭṭhānānaṃ dhātūnampi vasena paccayavibhāgaṃ dassento paṭhamaṃ tāva ‘‘kammasamuṭṭhānaṃ mahābhūta’’ntiādinā uddisitvā puna ‘‘tattha kammasamuṭṭhānā pathavīdhātū’’tiādinā niddisati. Tattha kammasamuṭṭhānā pathavīdhātūti ‘‘kammasamuṭṭhānaṃ mahābhūta’’nti ettha sāmaññato vuttā kammajapathavīdhātu. Kammasamuṭṭhānānaṃ itarāsanti kammajānaṃ āpodhātuādīnaṃ tissannaṃ dhātūnaṃ sahuppattiyā attano upakārakānaṃ tāsaṃ upakārakato, ādhārabhāvato, uppādato yāva bhaṅgādharaṇato, vigamābhāvato ca sahajātaaññamaññanissayaatthiavigatavasena ceva patiṭṭhāvasena ca paccayo hoti, hontī ca kammaṃ viya attano, tāsañca na janakavasena paccayo hoti asamuṭṭhāpakattā tāsaṃ. Kāmañcettha nissayapaccaya-ggahaṇeneva patiṭṭhābhāvo saṅgahito, pathavīdhātuyā pana anaññasādhāraṇakiccaṃ sahajātānaṃ patiṭṭhābhāvoti imaṃ visesaṃ dassetuṃ ‘‘patiṭṭhāvasena cā’’ti visuṃ katvā vuttaṃ. Ābandhanavasena cātiādīsupi eseva nayo. Tisantatimahābhūtānanti utucittāhārasamuṭṭhānānaṃ catumahābhūtānaṃ aññamaññaṃ avokiṇṇānaṃ, avicchedena pavattiṃ upādāya santatīti santatiggahaṇaṃ. Pathavīdhātuyā patiṭṭhābhāvo nāma sahajātānaṃ dhammānaṃyevāti āha ‘‘na patiṭṭhāvasenā’’ti. Na ābandhanavasenātiādīsupi eseva nayo. Etthāti etesu kammasamuṭṭhānamahābhūtesu. ‘‘Cittasamuṭṭhānā pathavīdhātu cittasamuṭṭhānānaṃ itarāsa’’ntiādīsu sukaro tantinayo netunti ‘‘cittaāhāra…pe… eseva nayo’’ti atidisati.

Sahajātādipaccayavasappavattāsu ca panāti ettha ca-saddo samuccayattho, pana-saddo visesattho, tadubhayena ca yathāvuttasahajātādipaccayehi pavattamānā dhātuyo iminā visesena pavattantīti imamatthaṃ dīpeti.


我来直译这段巴利文：
由于发趺中只说无色法的亲依缘,无譬喻的色法没有亲依缘。但在经中说"依人、依林薮"等,应知除了经的譬喻之外,无有是亲依缘。心成为生缘,即依俱生、依止、食等成为缘的心,关系到能生性而说"成为生缘"。在食与时节中也是此理。
如是显示依业等诸缘法在诸界中的缘差别后,现在为显示由彼所生诸界的缘差别,首先以"业所生大种"等列举,然后以"其中业所生地界"等解释。其中业所生地界,即在"业所生大种"中总说的业生地界。对业所生的其他,即对业生的水界等三界,由俱生而对自助者的它们,由助益性、所依性、从生至灭的维持性、不离性而依俱生、相互、依止、有、不离及依住立等方式成为缘,而它们也如业对自[所生诸界]成为缘,但不依生起方式对它们成为缘,因为不能生它们。虽然此中以依止缘的摄取已包含住立性,但为显示地界对俱生者的住立性是不共作用此差别,故别说"及以住立"。在"以约束"等中也是此理。三相续大种,即时节、心、食所生四大种互不混杂,取其无间运行而说相续。地界的住立性只对俱生诸法,故说"非以住立"。在"非以约束"等中也是此理。此中,即在这些业所生大种中。在"心所生地界对心所生的其他"等中容易引导教法的理趣,故说"心、食...乃至...此即其理"。
而在依俱生等缘力运行中,此中"而"字表示积集,"又"字表示差别,由两者显示依前说俱生等缘而运行的诸界以此差别而运行此义。


Idāni taṃ visesaṃ dassetuṃ ‘‘ekaṃ paṭiccā’’tigāthamāha. Tattha ekaṃ dhātuṃ paṭicca tisso dhātuyo catudhā sampavattanti, tisso dhātuyo paṭicca ekāva dhātu catudhā sampavattati, dve dhātuyo paṭicca dve dhātuyo chadhā sampavattantīti yojanā. Attho pana pathavīādīsu ekekissā paccayabhāve itarāsaṃ tissannaṃ tissannaṃ paccayuppannatāti ayameko catukko, tissannaṃ tissannaṃ paccayabhāve itarāya ekekissā paccayuppannatāti ayamaparo catukko, paṭhamadutiyā, tatiyacatutthā, paṭhamatatiyā, dutiyacatutthā, paṭhamacatutthā, dutiyatatiyāti imāsaṃ dvinnaṃ dvinnaṃ paccayabhāve tattha tattha itarāsaṃ dvinnaṃ dvinnaṃ paccayuppannatāti ayameko chakko. Evaṃ paccayabhāvena catudhā, chadhā ca pavattamānānaṃ ekakadvikatikavasena tikadukaekakavasena ca yathākkamaṃ paccayapaccayuppannatāvibhāgo veditabbo. Ayañca paccayabhāvo sahajātaaññamaññanissayaatthiavigatapaccayavasena, tatthāpi ca aññamaññamukheneva veditabbo. Yaṃ sandhāya vuttaṃ paṭiccavāre ‘‘ekaṃ mahābhūtaṃ paṭicca tayo mahābhūtā, tayo mahābhūte paṭicca ekaṃ mahābhūtaṃ, dve mahābhūte paṭicca dve mahābhūtā uppajjantī’’ti (paṭṭhā. 1.1.53).

Abhikkamapaṭikkamādīti ādi-saddena ādānavissajjanādikāyikakiriyākaraṇassa saṅgaho daṭṭhabbo. Uppīḷanassa paccayo hoti ghaṭṭanakiriyāya pathavīdhātuvasena sijjhanato. Sāvāti pathavīdhātuyeva. Āpodhātuyā anugatā āpodhātuyā tattha appadhānabhāvaṃ, pathavīdhātuyā ca padhānabhāvanti patiṭṭhābhāve viya patiṭṭhāpanepi sātisayakiccattā tassā patiṭṭhāpanassa pādaṭṭhapanassa paccayo hotīti sambandho. Avakkhepanassāti adhonikkhipanassa. Tattha ca garutarasabhāvāya āpodhātuyā sātisayo byāpāroti āha ‘‘pathavīdhātuyā anugatā āpodhātū’’ti. Tathā uddhaṅgatikā tejodhātūti uddharaṇe vāyodhātuyā tassā anugatabhāvo vutto. Tiriyaṃ gatikāya vāyodhātuyā atiharaṇavītiharaṇesu sātisayo byāpāroti tejodhātuyā tassā anugatabhāvo gahito. Tattha ṭhitaṭṭhānato abhimukhaṃ pādassa haraṇaṃ atiharaṇaṃ, purato haraṇaṃ. Tato thokaṃ vītikkamma haraṇaṃ vītiharaṇaṃ, passato haraṇaṃ.

Ekekena mukhenāti ‘‘patthaṭattā pathavī’’tiādinā (visuddhi. 1.347) vibhattesu terasasu ākāresu ekekena dhātūnaṃ pariggaṇhanamukhena. Svāyanti so ayaṃ upacārasamādhi. Kathaṃ panassa vavatthānapariyāyoti āha ‘‘catunnaṃ dhātūna’’ntiādi.



我来直译这段巴利文：
现在为显示彼差别而说"依一"偈。其中,依一界而三界以四种方式运行,依三界而一界以四种方式运行,依二界而二界以六种方式运行,此为配合。义则在地等中,一一为缘而其他三三为缘所生,此为一个四法;三三为缘而其他一一为缘所生,此为另一个四法;第一第二、第三第四、第一第三、第二第四、第一第四、第二第三,这些二二为缘而在彼彼处其他二二为缘所生,此为一个六法。如是应知依缘性以四种、六种方式运行的一、二、三或三、二、一的次第缘与缘所生的差别。此缘性依俱生、相互、依止、有、不离缘,此中也应依相互方式了知。关系到此而说缘生分中:"依一大种而三大种,依三大种而一大种,依二大种而二大种生起"。
前进后退等,以"等"字应当了知摄取拿取放舍等身体动作的造作。成为压迫的缘,因为撞击动作依地界而成就。彼即地界。为水界所随的水界在彼处非主要性,而地界主要性,如在住立性中一样,因为在使住立中也有殊胜作用,故成为使住立、足之安立的缘,此为连接。下放,即向下置放。此中由重性的水界有殊胜作用,故说"为地界所随的水界"。如是上升性的火界,故说在提起中风界为彼所随。横行性的风界在前移横移中有殊胜作用,故取火界为彼所随。其中从所住处向前带足为前移,向前带。从彼稍过而带为横移,向侧面带。
以一一方面,即在"由遍布故为地"等所分别的十三行相中以一一方面摄取诸界。此即此,即此近行定。如何是它的差别之理?故说"四界"等。

360. Idāni imissā bhāvanāya ānisaṃse dassetuṃ ‘‘idañca panā’’tiādi vuttaṃ. Suññataṃ avagāhatīti dhātumattatādassanena rūpakāyassa anattakataṃ vavatthāpayato tadanusārena nāmakāyassāpi anattakatā supākaṭā hotīti sabbaso attasuññataṃ pariyogāhati tattha patiṭṭhahati. Sattasaññaṃ samugghātetīti tato eva ‘‘satto poso itthī puriso’’ti evaṃ pavattaṃ ayāthāvasaññaṃ ugghāteti samūhanati. Vāḷamigayakkharakkhasādivikappaṃ anāvajjamānoti sasantāne viya parasantānepi dhātumattatāya sudiṭṭhattā khīṇāsavo viya ‘‘ime sīhabyagghādayo vāḷamigā, ime yakkharakkhasā’’ti evamādivikappaṃ akaronto bhayabheravaṃ sahati abhibhavati. Yathāvuttavikappanāpajjanaṃ hi bhayabheravasahanassa kāraṇaṃ vuttaṃ. Ugghāto uppilāvitattaṃ. Nigghāto dīnabhāvappatti. Mahāpañño ca pana hoti dhātuvasena kāye sammadeva ghanavinibbhogassa karaṇato. Tathā hidaṃ kammaṭṭhānaṃ buddhicaritassa anukūlanti vuttaṃ, sugatiparāyaṇo vā indriyānaṃ aparipakkatāyanti adhippāyo.

Ekūnavīsatibhāvanānayapaṭimaṇḍitassa

Catudhātuvavatthānaniddesassa līnatthavaṇṇanā niṭṭhitā.

361. ‘‘Ko samādhī’’tiādinā sarūpādipucchā yāvadeva vibhāgāvabodhanatthā. Sarūpādito hi ñātassa pabhedo vuccamāno suviññeyyo hoti saṅkhepapubbakattā vitthārassa, vitthāravidhinā ca saṅkhepavidhi saṅgayhatīti ‘‘samādhissa vitthāraṃ bhāvanānayañca dassetu’’nti vuttaṃ. Atha vā ‘‘ko samādhī’’tiādināpi samādhisseva pakārabhedo dassīyati, bhāvanānisaṃsopi bhāvanānayanissito evāti adhippāyena ‘‘vitthāraṃ bhāvanānayañca dassetu’’nti vuttaṃ. Sabbappakāratoti palibodhupacchedādikassa sabbassa bhāvanāya pubbakiccassa karaṇappakārato ceva sabbakammaṭṭhānabhāvanāvibhāvanato ca.

‘‘Samattā hotī’’ti vatvā tameva samattabhāvaṃ vibhāvetuṃ ‘‘duvidhoyevā’’tiādi vuttaṃ. Idha adhippeto samādhīti lokiyasamādhiṃ āha. Dasasu kammaṭṭhānesūti yāni heṭṭhā ‘‘upacārāvahānī’’ti vuttāni dasa kammaṭṭhānāni, tesu. Appanāpubbabhāgacittesūti appanāya pubbabhāgacittesu aṭṭhannaṃ jhānānaṃ pubbabhāgacittuppādesu. Ekaggatāti ekāvajjanavīthiyaṃ, nānāvajjanavīthiyañca ekaggatā. Avasesakammaṭṭhānesūti ‘‘appanāvahānī’’ti vuttesu tiṃsakammaṭṭhānesu.

Samādhiānisaṃsakathāvaṇṇanā



我来直译这段巴利文：
360. 现在为显示此修习的功德而说"此又"等。深入空性,即由见到只是界性而确定色身的无我性,随顺此而名身的无我性也极明显,故完全深入无我空性而住立其中。断除有情想,即由此而断除除去"有情、人、女人、男人"如是运行的不如实想。不作野兽夜叉罗刹等分别,即如在自相续中一样在他相续中也由善见到只是界性,如漏尽者一样不作"这些是狮子虎等野兽,这些是夜叉罗刹"如是等分别而克服战胜恐怖惊骇。因为说所说分别的生起是克服恐怖惊骇的原因。浮起即上浮状态。沉没即达到衰弱状态。而成为大慧者,因为依界而在身中善作团聚的分解。如是说此业处适合智行者,或者由根未成熟而趣善趣,此为意趣。
具十九种修习方法所庄严的
四界差别释的隐义注释竟。
361. 以"何为定"等自性等问,只是为了了知差别。因为从自性等已知者说其差别容易理解,因为详说以略说为先,以详说方法摄取略说方法,故说"为显示定的详说及修习方法"。或者以"何为定"等也显示定的种类差别,修习功德也依止修习方法,由此意趣而说"为显示详说及修习方法"。一切种类,即从断除障碍等一切修习的前行作业的造作种类及从显示一切业处修习。
说"成为完全"后,为显示彼完全性而说"唯二种"等。此中所意指的定,即说世间定。在十种业处中,即在前面说"引生近行"的十种业处中。在安止前分心中,即在安止前分心中,在八禅的前分心生起中。一境性,即在一个转向路及不同转向路中的一境性。在其余业处中,即在说"引生安止"的三十种业处中。
定功德论注释

362. Diṭṭhadhammo vuccati paccakkhabhūto attabhāvo, tattha sukhavihāro diṭṭhadhammasukhavihāro. Kāmaṃ ‘‘samāpajjitvā’’ti etena appanāsamādhiyeva vibhāvito, ‘‘ekaggacittā’’ti pana padena upacārasamādhinopi gahaṇaṃ hotīti tato nivattanatthaṃ ‘‘appanāsamādhibhāvanā’’ti vuttaṃ. Na kho paneteti ete bāhirakabhāvitā jhānadhammā cittekaggatāmattakarā. Ariyassa vinaye buddhassa bhagavato sāsane ‘‘sallekhā’’ti na vuccanti kilesānaṃ sallekhanapaṭipadā na hotīti katvā, sāsane pana avihiṃsādayopi sallekhāva lokuttarapādakattā.

Sambādheti taṇhāsaṃkilesādinā saṃkiliṭṭhatāya paramasambādhe ativiya saṅkaṭaṭṭhānabhūte saṃsārappavatte. Okāsādhigamanayenāti atthapaṭilābhayoggassa navamakhaṇasaṅkhātassa okāsassa adhigamanayena. Tassa hi dullabhatāya appanādhigamampi anadhigamayamāno saṃvegabahulo puggalo upacārasamādhimhiyeva ṭhatvā vipassanāya kammaṃ karoti ‘‘sīghaṃ saṃsāradukkhaṃ samatikkamissāmī’’ti.

Abhiññāpādakanti iddhividhādiabhiññāñāṇapādakabhūtaṃ adhiṭṭhānabhūtaṃ. Hotīti vuttanayāti ettha iti-saddo pakārattho, tena ‘‘iminā pakārena vuttanayā’’ti sesābhiññānampi vuttappakāraṃ saṅgaṇhāti. Sati sati āyataneti purimabhavasiddhe abhiññādhigamassa kāraṇe vijjamāne. Abhiññādhigamassa hi adhikāro icchitabbo, yo ‘‘pubbahetū’’ti vuccati. Na samāpattīsu vasībhāvo. Tenāha bhagavā ‘‘sati sati āyatane’’ti (ma. ni. 3.158; a. ni. 3.102). Abhiññāsacchikaraṇīyassāti vakkhamānavibhāgāya abhivisiṭṭhāya paññāya sacchikātabbassa. Dhammassāti bhāvetabbassa ceva vibhāvetabbassa ca dhammassa. Abhiññāsacchikiriyāya cittaṃ abhininnāmetīti yojanā. Tatra tatrevāti tasmiṃ tasmiṃyeva sacchikātabbadhamme. Sakkhibhāvāya paccakkhakāritāya bhabbo sakkhibhabbo, tassa bhāvo sakkhibhabbatā, taṃ sakkhibhabbataṃ.

Taṃ taṃ bhavagamikammaṃ ārabbha bhavapatthanāya anuppannāyapi kammassa katūpacitabhāveneva bhavapatthanākiccaṃ sijjhatīti dassento āha ‘‘apatthayamānā vā’’ti. Saha byeti pavattatīti sahabyo, sahāyo, idha pana ekabhavūpago adhippeto, tassa bhāvo sahabyatā, taṃ sahabyataṃ.

Kiṃ pana appanāsamādhibhāvanāyeva bhavavisesānisaṃsā, udāhu itarāpīti codanaṃ manasi katvā āha ‘‘upacārasamādhibhāvanāpī’’tiādi.

Nibbānanti tissannaṃ dukkhatānaṃ nibbutiṃ. Rūpadhamme pariyāpannā vijjamānāpi saṅkhāradukkhatā cittassa abhāvena asantasamāva. Tenāha ‘‘sukhaṃ viharissāmā’’ti. Soḷasahi ñāṇacariyāhīti aniccānupassanādukkhaanattanibbidāvirāganirodhapaṭinissaggavivaṭṭānupassanāti imāhi aṭṭhahi, aṭṭhahi ca ariyamaggaphalañāṇehīti evaṃ soḷasahi. Navahi samādhicariyāhīti pañcannaṃ rūpajjhānānaṃ, catunnaṃ arūpajjhānānañca vasena evaṃ navahi. Keci pana ‘‘cattāro rūpajjhānasamādhī, cattāro arūpajjhānasamādhī, ubhayesaṃ upacārasamādhiṃ ekaṃ katvā evaṃ navā’’ti vadanti.

Samādhibhāvanāyogeti samādhibhāvanāya anuyoge anuyuñjane, samādhibhāvanāsaṅkhāte vā yoge. Yogoti bhāvanā vuccati. Yathāha ‘‘yogā ve jāyatī bhūrī’’ti (dha. pa. 282).



我来直译这段巴利文：
362. 现法称为现前的自体,其中乐住为现法乐住。虽然以"入定"显示唯安止定,但以"一境心"词亦摄取近行定,为排除彼故说"安止定修习"。非此等,即此等外道所修禅法只作心一境性。在圣者律中,即佛世尊教法中不称为"削减",因为不是削减烦恼的行道,但在教法中无害等也是削减,因为是出世间的基础。
在障碍中,即在由渴爱污染等而污染的最障碍的、极为狭窄处所的轮回转起中。以获得空间方式,即以获得称为第九剎那的适合得义的空间方式。因为由彼难得,即使未证得安止,多有厌离的人只住于近行定而作观业,"我将迅速超越轮回苦"。
神通基础,即成为神足等神通智的基础、所依。如所说方式,此中"如是"字表示方式,由此"以此方式说者"摄取其他神通的所说方式。在因缘存在时,即在前世成就的神通证得的因缘存在时。因为应求神通证得的资格,称为"前因"。非在定自在。故世尊说"在因缘存在时"。应以神通现证,即应以将说差别的增上慧现证。法,即应修及应了知的法。引导心至神通现证,此为连接。在彼彼中,即在彼彼应现证法中。作证者性即能亲见性为作证者,彼性为作证者性,彼作证者性。
显示即使于导向彼彼有的业,在未生起有愿时也依业的作积性而成就有愿作用,故说"或不愿"。与[天]共行故为同伴,朋友,但此中意指一有中生者,彼性为同伴性,彼同伴性。
难道唯安止定修习有特殊有的功德,或者另一种也有?作此质问而说"近行定修习"等。
涅槃,即三苦的止息。包含在色法中存在的行苦也因心的不存在而如同不存在。故说"我们将乐住"。以十六智行,即以无常随观、苦、无我、厌离、离染、灭、定舍、转还随观此八,及以八种圣道果智,如是十六。以九定行,即依五色禅及四无色禅,如是九。有人说"四色禅定,四无色禅定,两者的近行定合为一,如是九"。
在定修习的修行中,即在定修习的练习、实践中,或在称为定修习的修行中。修行称为修习。如说"由修行生智慧"。;

363.Samādhipīti pi-saddena sīlaṃ sampiṇḍeti.

Samādhiniddesavaṇṇanā niṭṭhitā.

Iti ekādasamaparicchedavaṇṇanā.

Paṭhamo bhāgo niṭṭhito.

Namo tassa bhagavato arahato sammāsambuddhassa

Visuddhimagga-mahāṭīkā

(Dutiyo bhāgo)

12. Iddhividhaniddesavaṇṇanā

Abhiññākathāvaṇṇanā

365. Saṃvaṇṇanāvasena anantarasamādhikathāya āsannapaccakkhataṃ dīpento ‘‘ayaṃ samādhibhāvanā’’ti āha. ‘‘Abhiññā sampādetuṃ yogo kātabbo’’ti vatvā tattha payojanavisese dassetuṃ ‘‘evañhī’’tiādi vuttaṃ. Kiñcāpi thiratarabhāvo, vipassanābhāvanāsukhatā ca samādhibhāvanāya ānisaṃso eva, tathāpi pañca lokiyābhiññā yathāvuttasamādhibhāvanāya ānisaṃsabhāvena pākaṭā paññātāti tāsaṃyeva vasena yogino adhigatānisaṃsatā vuttā, cuddasadhā cittaparidamanena thirataratā vuttā. Lokiyābhiññāsu vasībhāvopi samādhisseva vasībhāvo, tathā ca ‘‘samāhito yathābhūtaṃ pajānātī’’ti (saṃ. ni. 3.5; 4.99; 5.1071; netti. 40; mi. pa. 2.1.14) vacanato ‘‘sukheneva paññābhāvanaṃ sampādessatī’’ti vuttaṃ. Tasmāti yasmā samādhibhāvanāya ānisaṃsalābho thirataratā, sukheneva ca paññābhāvanā ijjhati, tasmā abhiññākathaṃ tāva ārabhissāma, paññābhāvanāya okāse sampattepīti adhippāyo.

Bhagavatā pañca lokikābhiññā vuttāti sambandho. Na catukkajjhānamattameva idha sāsane sampādetabbaṃ, napi iddhividhañāṇameva, atha kho aññampi atthīti uttaruttaripaṇītapaṇītadhammadesanatthañca.

Iddhivikubbananti iddhisaṅkhātaṃ pakativaṇṇajahanakiriyaṃ, idaṃ iddhīsu vikubbaniddhiyā padhānatāya vuttaṃ, iddhiṃ vikubbanañcāti evaṃ vā attho daṭṭhabbo. Vikubbanassa visuṃ gahaṇampi vuttakāraṇeneva daṭṭhabbaṃ. Ākāsakasiṇavasena arūpasamāpattiyo na sambhavanti, ālokakasiṇañca odātakasiṇantogadhaṃ katvā ‘‘odātakasiṇapariyantesū’’ti vuttaṃ kasiṇānulomādicittaparidamanavidhino adhippetattā, ākāsanimmānādiatthaṃ pana tadubhayampi icchitabbameva. Aṭṭha aṭṭhāti yathāvuttesu kasiṇesu ekekasmiṃ aṭṭha aṭṭha samāpattiyo. Kasiṇānulomatoti kasiṇapaṭipāṭito, paṭipāṭi ca desanāvasena veditabbā. Jhānānulomo pana paṭipattivasenapi. Ukkamanaṃ ukkantaṃ, ukkantameva ukkantikaṃ, jhānassa ukkantikaṃ jhānukkantikaṃ, tato, jhānalaṅghanatoti attho. Aṅgasaṅkantito aṅgātikkamato. Cittaṃ paridametabbaṃ yadicchakaṃ yatthicchakaṃ jhānānaṃ samāpajjanādisukhatthaṃ, tesaṃ ārammaṇānañca sallakkhaṇatthaṃ. Evañhissa tattha visavitā samijjhatīti.



我来直译这段巴利文：
363. 定类,以"类"字结合戒。
定释注释竟。
如是第十一品注释。
第一分竟。
礼敬彼世尊阿罗汉正等正觉
清净道大疏
(第二分)
神变释注释
神通论注释
365. 依注释方式显示紧接定论的亲近显现而说"此定修习"。说"应作神通成就的修行"后,为显示其中特殊目的而说"如是"等。虽然更坚固性及观修习乐性是定修习的功德,但五世间神通作为所说定修习的功德而明显著名,故说瑜伽者由彼等而得功德,由十四种调心而说更坚固性。在世间神通中的自在也只是定的自在,如是由"得定者如实知"之语而说"将轻易成就慧修习"。因此,即因为依定修习得功德、更坚固性,及轻易成就慧修习,所以我们首先开始神通论,即使在慧修习的机会已至时,此为意趣。
世尊说五世间神通,此为连接。此教法中不仅应成就四禅而已,也不仅神变智而已,更有其他,为说更上更胜法。
神变变化,即称为神变的舍离本色作用,此由变化神变在诸神变中的主要性而说,或应见义为神变及变化。变化的别说也应由所说原因而见。依空遍不生无色定,光明遍包含在白遍中而说"至白遍边际",因为意指调心方法的遍顺等,但为造空等故也需要两者。八八,即在所说诸遍中一一有八八定。遍顺,即遍的次第,次第应由说法而知。而禅顺也由修习。超越为超出,超出即超越,禅的超越为禅超越,从彼,即从禅跳跃。从支转起,即从支超越。应调心为随欲、随处入禅等乐,及为了知彼等所缘。如是彼于此成就自在。

366.Jhānaṃ samāpajjatīti kiṃ catubbidhampi jhānaṃ samāpajjati, udāhu ekekanti? Kiñcettha yadi catubbidhampi samāpajjati, aṅgasaṅkantito viseso na siyā, atha ekekaṃ ārammaṇasaṅkantito. Nāyaṃ doso ābhogavasena tesaṃ visesasiddhito. Yadā hi kasiṇānulomameva ābhujitvā tattha tattha kasiṇe jhānāni samāpajjati, na aṅgasaṅkantiṃ, tadā kasiṇānulomo. Yadā pana aṅgasaṅkantiṃ ābhujitvā jhānāni samāpajjati, tadā aṅgasaṅkanti veditabbā. Iminā nayena kasiṇānulomaārammaṇasaṅkantiādīnampi aññamaññaṃ viseso veditabbo. Idaṃ kasiṇānulomaṃ nāma cittaparidamananti adhippāyo.

Tathevāti ‘‘paṭipāṭiyā aṭṭhasu kasiṇesu satakkhattumpi sahassakkhattumpī’’ti etassa upasaṃhārattho tathā-saddo. Paṭilomato cettha paṭipāṭi. Tenāha ‘‘paṭilomakkamenā’’ti. Ayañhettha attho – paṭhamaṃ odātakasiṇe jhānaṃ samāpajjati, tato lohitakasiṇeti yāva pathavīkasiṇā vattabbā.

Punappunaṃ samāpajjananti ‘‘satakkhattuṃ sahassakkhattu’’nti vuttaṃ bahulākāramāha.

Tatthevāti pathavīkasiṇeyeva. Tatoti pacchā tatiyajjhānato vuṭṭhānantarakālaṃ. Tadevāti pathavīkasiṇameva. Tato ākiñcaññāyatananti tato pathavīkasiṇugghāṭimākāse pavattitaākāsānañcāyatanasamāpattito vuṭṭhāya viññāṇañcāyatanaṃ amanasikaritvā taṃ laṅghitvā yathāvuttaākāsānañcāyatanaviññāṇassa abhāve pavattitaṃ ākiñcaññāyatanaṃ samāpajjati. Pathavīkasiṇugghāṭimākāsakasiṇaṃ pathavīkasiṇapakkhikameva hotīti vuttaṃ ‘‘kasiṇaṃ anukkamitvā’’ti. Atha vā aṭṭhasu kasiṇesu kassaci ukkamanaṃ idha kasiṇukkantikaṃ nāmāti āha ‘‘kasiṇaṃ anukkamitvā’’ti. Jhānukkantikanti ettha icchitaṃ avadhāraṇena nivattetabbaṃ, ukkamanassa ca sarūpaṃ dassetuṃ ‘‘evaṃ kasiṇa’’ntiādiṃ vatvā puna taṃ pakāraṃ saha nissayena sesakasiṇesu atidisanto ‘‘evaṃ āpokasiṇādi…pe… kātabbā’’ti āha. Tenāha ‘‘iminā nayenā’’tiādi. Yathā paṭhamajjhānamūlakaṃ pathavīkasiṇādīsu jhānukkantikaṃ dassitaṃ, evaṃ dutiyajjhānādimūlakampi taṃ yathārahaṃ dassetabbaṃ.

Tadevāti paṭhamajjhānameva. Kasiṇukkantikepi āpokasiṇādimūlikā yojanā vuttanayeneva kātabbā, tathā yathārahaṃ dutiyajjhānādimūlikā.

Lohitakasiṇato ākiñcaññāyatananti lohitakasiṇaṃ āvajjento abhimukhaṃ katvā tassa ugghāṭanena upaṭṭhite kasiṇugghāṭimākāse amanasikārena ākāsānañcāyatanajjhānaṃ samāpajjitvā tattha pubbe pavattaviññāṇassa apagamaṃ ārammaṇaṃ katvā ākiñcaññāyatanaṃ samāpajjati.

Itaresanti avasiṭṭharūpāvacarajjhānānaṃ. Na hi arūpajjhānesu aṅgasaṅkanti atthi, nāpi tāni pathavīkasiṇe pavattanti. Yaṃ pana aṅgārammaṇasaṅkantivacane ‘‘nīlakasiṇaṃ ugghāṭetvā ākāsānañcāyatana’’ntiādi vuttaṃ, taṃ yathālābhavasena vuttaṃ, pariyāyena vāti daṭṭhabbaṃ. Nippariyāyato pana yathā aṅgasaṅkanti rūpajjhānesu eva labbhati, evaṃ arūpajjhānesu eva ārammaṇasaṅkanti. Tassa tasseva hi jhānassa ārammaṇantare pavatti ārammaṇasaṅkanti. Tenāha ‘‘sabbakasiṇesu ekasseva jhānassa samāpajjanaṃ ārammaṇasaṅkantikaṃ nāmā’’ti.


我来直译这段巴利文：
366. "入禅"是入四种禅还是入一一禅?此中若入四种禅,则不应有从支转起的差别,若入一一禅,则为从所缘转起。此非过失,因由作意而成就彼等差别。因为当只作遍顺而在彼彼遍中入诸禅,非从支转起时,则为遍顺。而当作从支转起而入诸禅时,则应知为从支转起。以此方式也应知遍顺、从所缘转起等的相互差别。此名为遍顺调心,此为意趣。
如是,即"依次第在八遍中或百次或千次",此"如是"字为摄引彼义。此中次第为逆序。故说"以逆序"。此中义为:首先入白遍禅,从此红遍,乃至地遍应说。
再再入,即说"百次千次"所说的多种方式。
即彼中,即只在地遍中。从彼,即后从第三禅出起的中间时。即彼,即只地遍。从彼无所有处,即从地遍除去空中运行的空无边处定出起后,不作意识无边处而跳过彼,入在如所说空无边处识的无有中运行的无所有处。地遍除去空遍是属于地遍一方,故说"超越遍"。或者在八遍中任一超越此中名为遍超越,故说"超越遍"。禅超越,此中应以确定排除所欲,为显示超越的自性而说"如是遍"等后,再以"如是水遍等...乃至...应作"说引申彼方式及依处到其余诸遍。故说"以此方式"等。如显示以初禅为本在地遍等中的禅超越,如是也应如理显示以第二禅等为本的彼。
即彼,即只初禅。在遍超越中也应如理以水遍等为本及以第二禅等为本如所说方式作配合。
从红遍到无所有处,即作意红遍令现前后,由彼除去而现起的遍除去空中,以不作意成就空无边处禅,然后以彼中前行识的离去为所缘而入无所有处。
其它,即余下的色界禅。因为在无色禅中无从支转起,它们也不在地遍中运行。但在从支所缘转起语中说"除去青遍至空无边处"等,应见此依所得而说,或依譬喻而说。但无譬喻则如从支转起只在色禅中得,如是从所缘转起只在无色禅中。因为彼彼禅在另一所缘中运行为从所缘转起。故说"在一切遍中入一禅名为从所缘转起"。


Yathā pana ‘‘sabbakasiṇesū’’ti iminā ākāsaviññāṇakasiṇānampi saṅgaho hotīti na sakkā vattuṃ idha aṭṭhannaṃyeva kasiṇānaṃ adhigatattā, evaṃ sabbampi arūpajjhānaṃ ‘‘ekaṃ jhāna’’nti na sakkā vattuṃ aṭṭhannaṃ samāpattīnaṃ vasena cittaparidamanassa icchitattā. Tasmā āruppajjhānānaṃ vasena aṅgārammaṇasaṅkanti pariyāyena vuttāti veditabbaṃ. Tathā hi pītakasiṇugghāṭimākāse yaṃ paṭhamāruppaviññāṇaṃ, tadārammaṇaṃ viññāṇañcāyatanaṃ sandhāyāha ‘‘pītakasiṇato viññāṇañcāyatanaṃ samāpajjitvā’’ti. Iminā nayena sesadvayepi attho veditabbo. Ekantarikavasenāti aññattho antara-saddo. Antarameva antarikaṃ, ekajjhaṃ antarikaṃ etasminti ekantarikaṃ, jhānasamāpajjanaṃ, tassa vasena. Yathā aṅgānaṃ, ārammaṇassa ca ekajjhaṃ aññathā viseso hoti, tathā samāpajjanavasenāti. So pana viseso heṭṭhimānaṃ tesaṃ aṅgārammaṇānaṃ samatikkamanavasena hotīti vuttaṃ ‘‘ekantarikavasena aṅgānañca ārammaṇānañca saṅkamana’’nti. ‘‘Idaṃ jhānaṃ pañcaṅgika’’ntiādinā aṅgesu, ‘‘idaṃ pathavīkasiṇa’’ntiādinā ārammaṇesu ca vavatthāpitesu ekajjhaṃ tesaṃ vavatthāpane na koci viseso atthīti aṭṭhakathāsu ayaṃ vidhi nābhato. Evañca katvā jhānukkantikādīsu paṭilomakkamena, anulomapaṭilomakkamena ca ekantarikabhāvena labbhamānampi jhānādīnaṃ ukkamanaṃ na uddhaṭaṃ, tehi nayehi vināpi cittaparidamanaṃ ijjhatīti papañcaparihāratthaṃ vā te aṭṭhakathāsu anāgatāti daṭṭhabbaṃ.



我来直译这段巴利文：
如"在一切遍中"此语不能说包含空和识遍,因为此中只得八遍,如是也不能说一切无色禅为"一禅",因为欲依八定而调心。因此应知依无色禅的从支所缘转起是依譬喻而说。如是关系到以黄遍除去空中的初无色识为所缘的识无边处而说"从黄遍入识无边处"。以此方式也应知其余二者的义。以一间隔方式,此"间"字义为他。间即间隔,一起间隔于此为一间隔,即禅入,依彼。如诸支及所缘一起有差别,如是依入方式。而彼差别依超越彼等下支所缘方式而有,故说"以一间隔方式从支及所缘的转起"。以"此禅有五支"等在诸支中,以"此地遍"等在诸所缘中确定后,在一起确定彼等时无任何差别,故注释书中不取此方法。如是作后,在禅超越等中以逆序、顺逆序一间隔方式所得的禅等超越亦不举出,因为无彼等方式也成就调心,或为避免繁杂故彼等不来于注释书中,应如是见。

367.Abhāvitabhāvano jhānābhiññāsu akatādhikāro. Tattha upanissayarahitopīti keci. Ādibhūtaṃ yogakammaṃ ādikammaṃ, taṃ etassa atthīti ādikammiko, pubbe akataparicayo bhāvanaṃ anuyuñjanto. Tenāha ‘‘yogāvacaro’’ti. Kasiṇaparikammampi bhāroti dosavivajjanādividhinā kasiṇamaṇḍale paṭipatti yāva uggahanimittuppatti kasiṇaparikammaṃ, tampi nāma bhāro, pageva iddhivikubbanāti adhippāyo. Nimittuppādananti paṭibhāganimittuppādanaṃ . Taṃ vaḍḍhetvāti taṃ nimittaṃ, bhāvanañca vaḍḍhetvā. Na hi bhāvanāya vināva nimittavaḍḍhanaṃ labbhati. Keci upacārasamādhiṃ labhitvā appanāsamādhiṃ adhigantuṃ na sakkonti, tādisāpi bahū hontevāti āha ‘‘appanādhigamo bhāro’’ti. Appanādhigamoti vā aṭṭhannaṃ samāpattīnaṃ adhigamamāha. Aññova samāpattīnaṃ upanissayo , añño abhiññānanti āha ‘‘paridamitacittassāpi iddhivikubbanaṃ nāma bhāro’’ti. Khippaṃ nisanti nisāmanaṃ jhānacakkhunā pathavīkasiṇādijhānārammaṇassa dassanaṃ etassāti khippanisanti, sīghataraṃ jhānaṃ samāpajjitā, tassa bhāvo khippanisantibhāvo. Ambatarunicitaṃ mahāmahindattherādīhi otiṇṇaṭṭhānaṃ therambatthalaṃ. Yathā paṭipakkhavijayāya yodhājīvā nimmalameva asitomarādiṃ gahetvā vicaranti, evaṃ bhikkhunāpi kilesavijayāya nimmalāva jhānābhiññā vaḷañjitabbāti imamatthaṃ dassetuṃ ‘‘tasmā’’tiādi vuttaṃ.

Patiṭṭhābhāvoti idha parassa upaddavūpasamanaṃ adhippetaṃ. Taṃ hi khippanisantibhāvatopi garutaraṃ accāyikakiccasādhanavasena vidhātabbato durabhisambhavatarattā. Taṃ pana rakkhitattheranidassaneneva siddhampi tato garutarena aṅgāravassaparittāṇena vibhāvetuṃ ‘‘giribhaṇḍavāhanapūjāya…pe… thero viyā’’ti āha. Giribhaṇḍavāhanapūjā nāma cetiyagirimādiṃ katvā sakaladīpe, samudde ca yāva yojanā mahatī dīpapūjā. Pathaviṃ māpetvāti mārena pavattitaṃ aṅgāravassaṃ phuliṅgamattenapi yāva manusse na pāpuṇāti, tāvadeva ākāse pathaviṃ nimminitvā.


我来直译这段巴利文：
367. 未修习修习者是在禅与神通中未作资格者。有人说此中也无依止。最初的修行工作为初业,有此为初业者,即前未作练习而从事修习者。故说"修行者"。遍准备也是重担,即依远离过失等方法在遍轮中的行法直至取相生起为遍准备,此名为重担,何况神变变化,此为意趣。相的生起,即似相的生起。增长彼,即增长彼相及修习。因为没有修习不能得相的增长。有些人得近行定后不能证得安止定,如是者也有很多,故说"安止证得是重担"。或说安止证得为八定的证得。定的依止一种,神通的依止另一种,故说"即使调心者神变变化也是重担"。速见即以禅眼见地遍等禅所缘者为速见,即迅速入禅者,彼性为速见性。长老芒果坡为大帝须长老等所下之处。如战士为战胜敌对而持清净剑矛等而行,如是比丘也应为战胜烦恼而运用清净禅神通,为显示此义而说"因此"等。
住立性,此中意指平息他人的灾难。因为彼比速见性更重,因为依紧急事成就方式而作所以更难成就。而彼虽以护长老的例子已成就,为以比彼更重的护炭雨显示而说"如在山宝运供养...乃至...长老"。山宝运供养名为从塔山等开始在全岛及海中直至一由旬的大灯供养。造地,即造作空中大地直至魔所降下的炭雨连火花也不及人时。


Balavapubbayogānanti garutarūpanissayānaṃ, iddhividhādīnaṃ hetubhūtamahābhinīhārānanti attho. Aggasāvakādīnanti ādi-saddena ekacce mahāsāvake saṅgaṇhāti. Bhāvanānukkamo yathāvuttaṃ cittaparidamanaṃ. Paṭisambhidādīti ādi-saddena ṭhānāṭhānañāṇādīnampi saṅgaho veditabbo, na sesābhiññānameva. Sāvakānampi hi ṭhānāṭhānañāṇādīni padesavasena ijjhanti. Tasmāti yasmā pubbahetusampannasseva yathāvuttaṃ bhāvanānukkamaṃ vinā abhiññāyo ijjhanti, na itarassa, tasmā. Aggidhamanādīhīti aggimhi tāpanakoṭṭanādīhi. Yathā cāti ca-saddena lākhākārādīnaṃ lākhākoṭṭanādiṃ avuttampi saṅgaṇhāti. Chanda…pe… vasenāti ‘‘chandavato ce abhiññā sijjhati, mayhampi sijjhatī’’ti kattukamyatāchandaṃ sīsaṃ dhuraṃ jeṭṭhaṃ pubbaṅgamaṃ katvā, chandaṃ vā uppādetvā taṃ bhāvanāya mukhaṃ katvā jhānassa samāpajjanavasena. Eseva nayo sesesupi. ‘‘Āvajjanādivasībhāvavasenā’’ti idaṃ aṭṭhasupi samāpattīsu sātisayaṃ vasībhāvāpādanaṃ sandhāya vuttaṃ. Tañca kho ādikammikavasena, na katādhikāravasenāti āha ‘‘pubbahetu…pe… vaṭṭatī’’ti. Pubbahetusampannassa hi yaṃ jhānaṃ pādakaṃ katvā abhiññā nibbattetabbā, tattheva sātisayaṃ ciṇṇavasitāpi icchitabbā, na sabbatthevāti adhippāyo. ‘‘Catutthajjhānamatte ciṇṇavasinā’’ti vacanato arūpasamāpattiyo vināpi abhiññā ijjhantīti vadanti. Tampi yadi pubbahetusampannassa vasena vuttaṃ, yuttameva. Athetarassa, tesaṃ matimattaṃ. Yathāti yena pakārena yena vidhinā. Etthāti etasmiṃ iddhividhanipphādane.



我来直译这段巴利文：
强大的前修行,即重要的依止,即作为神变等因的大志向,此为意趣。上首声闻等,以"等"字摄取某些大声闻。修习次第为如所说的调心。分别等,以"等"字应知摄取处非处智等,非只其余神通。因为声闻也能以部分方式成就处非处智等。因此,即因为只有具足前因者无需如所说修习次第而成就神通,非其他者,故此。以吹火等,即以火中加热锤打等。如是,以"及"字摄取未说的制漆者等的制漆等。依欲...乃至...方式,即以"若有欲者成就神通,我也将成就"而以欲求为首、为担负、为上首、为前导,或生起欲而以彼为修习的门而依入禅方式。其余也是此方式。"依转向等自在方式"此依在八定中生起殊胜自在而说。而彼依初业者而说,非依已作资格者,故说"前因...乃至...合宜"。因为对具足前因者,以何禅为基础而应生起神通,只在彼中希求殊胜修习自在,非一切处,此为意趣。由"只在第四禅修习自在"之语而说即使无无色定也成就神通。若彼依具足前因者说,则适当。若依其他者,只是彼等的想法。如是,即以何种方式、何种方法。此中,即在此神变成就中。

368.Tatrāti ca tadeva paccāmasati. Pāḷinayānusārenevāti pāḷigatiyā anusaraṇeneva, pāṭhasaṃvaṇṇanānukkamenevāti attho. ‘‘Catutthajjhānaṃ upasampajja viharatī’’ti vatvā ‘‘so’’ti vuttattā āha ‘‘adhigatacatutthajjhāno yogī’’ti. ‘‘Evaṃ samāhite’’ti ettha evaṃ-saddo heṭṭhājhānattayādhigamapaṭipāṭisiddhassa catutthajjhānasamādhānassa nidassanatthoti āha ‘‘evanti catutthajjhānakkamanidassanameta’’nti, catutthajjhānassa, tassa ca adhigamakkamassa nidassanaṃ. Yena samādhānānukkamena catutthajjhānasamādhi laddho, tadubhayanidassananti attho. Tenāha ‘‘iminā…pe… vuttaṃ hotī’’ti. Yadipi ‘‘eva’’nti idaṃ āgamanasamādhinā saddhiṃ catutthajjhānasamādhānaṃ dīpeti. Satipārisuddhisamādhi eva pana iddhiyā adhiṭṭhānabhāvato padhānanti āha ‘‘catutthajjhānasamādhinā samāhite’’ti. Upekkhāsatipārisuddhibhāvenāti upekkhāya janitasatipārisuddhisabbhāvena. Sabbapaccanīkadhammūpakkilesaparisuddhāya hi paccanīkasamanepi abyāvaṭāya pārisuddhiupekkhāya vattamānāya catutthajjhānaṃ, taṃsampayuttadhammā ca suparisuddhā, suvisadā ca honti, satisīsena pana tattha desanā katāti āha ‘‘upekkhāsatipārisuddhibhāvena parisuddhe’’ti. Parisuddhiyā eva paccayavisesena pavattiviseso pariyodātatā sudhantasuvaṇṇassa nighaṃsanena pabhassaratā viyāti āha ‘‘parisuddhattāyeva pariyodāte, pabhassareti vuttaṃ hotī’’ti.

Sukhādīnaṃ paccayānaṃ ghātenāti sukhasomanassānaṃ, dukkhadomanassānañca yathākkamaṃ rāgadosapaccayānaṃ vikkhambhanena. ‘‘Sukhaṃ somanassassa paccayo, somanassaṃ rāgassa, dukkhaṃ domanassassā’’ti hi vuttaṃ. Yathā rāgādayo cetaso malāsucibhāvena ‘‘aṅgaṇānī’’ti vuccanti, evaṃ upagantvā kilesanaṭṭhena upakkilesāti āha ‘‘anaṅgaṇattāyeva vigatūpakkilese’’ti. Tenāha ‘‘aṅgaṇena hi taṃ cittaṃ upakkilissatī’’ti, vibādhīyati upatāpīyatīti attho. Subhāvitattāti paguṇabhāvāpādanena suṭṭhu bhāvitattā. Tenāha ‘‘vasībhāvappatte’’ti, āvajjanādinā pañcadhā, cuddasavidhena vā paridamanena vasavattitaṃ upagateti attho. Vase vattamānaṃ hi cittaṃ paguṇabhāvāpattiyā suparimadditaṃ viya cammaṃ, suparikammakatā viya ca lākhā mudunti vuccati. Kammakkhameti vikubbanādiiddhikammakkhame. Tañca ubhayanti mudutākammaniyadvayaṃ.

Nāhantiādīsu na-kāro paṭisedhattho. Ahanti satthā attānaṃ niddisati. Bhikkhaveti bhikkhū ālapati. Aññanti idāni vuccamānacittato aññaṃ. Ekadhammampīti ekampi sabhāvadhammaṃ na samanupassāmīti sambandho. Ayaṃ hettha attho – ahaṃ, bhikkhave, sabbaññutaññāṇena olokentopi aññaṃ ekadhammampi na samanupassāmi. Yaṃ vasībhāvāpādanena bhāvitaṃ, tathā punappunaṃ karaṇena bahulīkataṃ, evaṃ savisesamudubhāvappattiyā muduṃ, kammakkhamatāya kammaniyañca hoti. Yathayidaṃ cittanti attano, tesañca paccakkhatāya evamāhāti. Yathā yathāvuttā parisuddhatādayo na vigacchanti, evaṃ subhāvitaṃ cittaṃ.


我来直译这段巴利文：
368. 此中,即指示彼。只依经文之道,即只依经文的趋向,即依文句解释次第,此为意趣。说"入住第四禅"后说"彼",故说"证得第四禅的瑜伽者"。此中"如是得定",此"如是"字表示由下三禅证得次第成就的第四禅定,故说"如是为显示第四禅次第",即显示第四禅及彼证得次第。即以何定次第得第四禅定,显示两者,此为意趣。故说"以此...乃至...为说"。虽然"如是"此显示以来定俱第四禅定。但念清净定因为是神变的所依而为主要,故说"以第四禅定得定"。以舍念清净性,即由舍所生念清净存在。因为以清净一切反对法染污的、即使在平息反对时也无关心的清净舍运行时,第四禅及俱生法清净、明晰,但以念为首而作彼处说法,故说"以舍念清净性清净"。清净由特殊缘而有的特殊运行为极净,如精炼金由磨擦而光明,故说"因清净故极净,为说光明"。
以断乐等诸缘,即以镇伏乐喜、苦忧为贪瞋之缘。因为说"乐为喜之缘,喜为贪之缘,苦为忧之缘"。如贪等以心的垢秽性称为"秽",如是以污染性为染污,故说"因无秽故离染污"。故说"因为以秽彼心染污",即被障碍热恼,此为意趣。善修习,即由令熟练而善修习。故说"达自在",即由转向等五种或十四种调心而得自在,此为意趣。因为自在运行的心由达熟练而如善揉皮、如善制漆而称为柔软。适业,即适于变化等神变业。及两者,即柔软适业二者。
在"我不"等中,"不"字表否定。"我"即导师指自己。"诸比丘"呼唤诸比丘。"其它",即异于今将说的心。"一法",即不见一实法,此为连接。此中义为 - 诸比丘,我以一切知智观察也不见其它一法。若由令自在而修习,如是由再再作而多作,如是由特殊达柔软性而柔软,由适业性而适业。如此心,因自己及彼等现见而如是说。如所说清净等不离,如是善修习心。;


Tattha avaṭṭhitaṃ idha ‘‘ṭhitaṃ, āneñjappatta’’nti ca vuttanti āha ‘‘etesu parisuddhatādīsu ṭhitattā ṭhite, ṭhitattāyeva āneñjappatte’’ti. Yathā mudukammaññatā vasībhāvappattiyā lakkhīyanti, evaṃ vasībhāvappattipi mudukammaññatāhi lakkhīyatīti, mudukammaññabhāvena vā attano vase ṭhitattā ‘‘ṭhite’’ti vuttaṃ. Yathā hi kāraṇena phalaṃ niddharīyati, evaṃ phalenāpi kāraṇaṃ niddharīyatīti niccalabhāvena avaṭṭhānaṃ āneñjappatti. Sā ca sampayuttadhammesu thirabhāvena, paṭipakkhehi akammaniyatāya ca sambhavantī saddhādibalānaṃ ānubhāvena hotīti ‘‘saddhādīhi pariggahitattā āneñjappatte’’ti saṅkhepato vuttamatthaṃ vivarituṃ ‘‘saddhāpariggahitaṃ hī’’tiādi vuttaṃ. Tattha saddhāpariggahitanti evaṃ subhāvitaṃ vasībhāvappattaṃ etaṃ cittaṃ ekaṃsena abhiññāsacchikaraṇīyānaṃ dhammānaṃ abhiññāsacchikiriyāya saṃvattatīti evaṃ pavattāya saddhāya pariggahitaṃ yathāvuttasaddhābalena upatthambhitaṃ. Assaddhiyenāti tappaṭipakkhena assaddhiyena hetunā na iñjati na calati na kampati, aññadatthu upari visesāvahabhāveneva tiṭṭhati. Vīriyapariggahitantiādīsupi iminā nayena attho veditabbo. Ayaṃ pana viseso – vīriyapariggahitanti vasībhāvāpādanaparidamanasādhanena vīriyena upatthambhitaṃ. Satipariggahitanti yathāvutte bhāvanābahulīkāre asammosasādhikāya, kusalānañca dhammānaṃ gatiyo samannesamānāya satiyā upatthambhitaṃ. Samādhipariggahitanti tattheva avikkhepasādhanena samādhānena upatthambhitaṃ. Paññāpariggahitanti tassā eva bhāvanāya upakārānupakāradhammānaṃ pajānanalakkhaṇāya paññāya upatthambhitaṃ. Obhāsagatanti ñāṇobhāsasahagataṃ. Obhāsabhūtena hi yathāvuttasamādhānasaṃvaddhitena ñāṇena saṃkilesapakkhaṃ yāthāvato passanto tato utrasanto ottappanto taṃ adhibhavati, na tena abhibhūyati. Tenāha ‘‘kilesandhakārena na iñjatī’’ti. Etena ñāṇapariggahitaṃ hirottappabalaṃ dasseti.

Aṭṭhaṅgasamannāgatanti catutthajjhānasamādhinā samāhitatā, parisuddhatā, pariyodātatā, anaṅgaṇatā, vigatūpakkilesatā, mudubhāvo, kammaniyatā, āneñjappattiyā ṭhitatā, samāhitassa vā cittassa imāni aṅgānīti ‘‘samāhite’’ti imaṃ aṅgabhāvena aggahetvā ṭhitiāneñjappattiyo visuṃ gahetvā imehi aṭṭhahi aṅgehi samannāgataṃ. Abhinīhārakkhamanti iddhividhādiatthaṃ abhinīhārakkhamaṃ tadabhimukhaṃ karaṇayoggaṃ. Tenāha ‘‘abhiññāsacchikaraṇīyānaṃ dhammānaṃ abhiññāsacchikiriyāyā’’ti.


我来直译这段巴利文：
此中住立在此说为"住,达不动"故说"因住立于此等清净等故住,因住立故即达不动"。如柔软适业以达自在为相,如是达自在也以柔软适业为相,或以柔软适业性而住于自己自在故说"住"。因为如以因显果,如是也以果显因,故以不动性住立为达不动。而彼由俱生法坚固性及由反对法不适业性而有,由信等力的威力而有,故为简略所说的义而说"因信等摄持故达不动"而说"因为信摄持"等以开显。此中信摄持,即如是善修习达自在的此心必定导向以神通证知应以神通证知之法,如是由如是转起信而摄持,由如所说信力支持。不信,即不由彼反对的不信因而动摇、移动、震动,相反只住于上进特胜性。在精进摄持等中也应以此方式知义。但此差别 - 精进摄持,即由成就令达自在调心的精进支持。念摄持,即由在如所说多修习中成就不忘及观察诸善法趣的念支持。定摄持,即由在彼中成就不散乱的等持支持。慧摄持,即由于彼修习中有相助不相助诸法的知为相的慧支持。达光明,即具智光明。因为由如所说等持增长的成为光明的智如实见染污分而恐惧畏惧,超越彼,不被彼征服。故说"不为烦恼黑暗所动"。此显示由智摄持的惭愧力。
具八支,即以第四禅定得定性、清净性、极净性、无秽性、离染污性、柔软性、适业性、达不动性住立,或得定心的此等支分,不以"得定"为支分而别取住立达不动性,具此八支。堪引导,即堪能引导向神变等、适于令向彼。故说"为以神通证知应以神通证知之法"。


Kāmaṃ nīvaraṇāni vikkhambhetvā eva paṭhamajjhānasamadhigamo, vitakkādike vūpasame eva ca dutiyajjhānādisamadhigamo, tathāpi na tathā tehi dūrībhūtā apetā vā yathā catutthajjhānato, cetaso malīnabhāvasaṅkhātauppilābhogakarehi nīvaraṇādīhi suṭṭhu vimuttiyā tassa parisuddhi, pariyodātatā ca yuttāti āha ‘‘nīvaraṇa…pe… pariyodāte’’ti. Jhānapaṭilābhapaccayānanti jhānapaṭilābhahetukānaṃ jhānapaṭilābhaṃ nissāya uppajjanakānaṃ. Pāpakānanti lāmakānaṃ. Icchāvacarānanti icchāya avacarānaṃ icchāvasena otiṇṇānaṃ ‘‘aho vata mameva satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyyā’’tiādinayappavattānaṃ mānamāyāsāṭheyyādīnaṃ. Abhijjhādīnanti ādi-saddenāpi tesaṃyeva saṅgaho. Abhijjhā cettha paṭhamajjhānena avikkhambhaneyyā, mānādayo ca tadekaṭṭhā daṭṭhabbā ‘‘jhānapaṭilābhapaccayāna’’nti anuvattamānattā. Vikkhambhaneyyā pana nīvaraṇaggahaṇeneva gahitā, kathaṃ pana paṭhamajjhānena avikkhambhaneyyā idha vigacchantīti? ‘‘Sabbe kusalā dhammā sabbākusalānaṃ paṭipakkhā’’ti sallekhapaṭipattivasena evaṃ vuttaṃ jhānassa aparāmaṭṭhabhāvadassanato. Ye panettha ‘‘icchāvacarānaṃ abhijjhādīna’’nti imehi padehi kopaapaccayakaāmarāgabyāpādādayo gahitāti adhippāyena ‘‘jhānapaṭilābhapaccayāna’’nti pāṭhaṃ paṭikkhipitvā ‘‘jhānapaṭilābhapaccanīkāna’’nti pāṭhoti vadanti, taṃ tesaṃ matimattaṃ tathā pāṭhasseva abhāvato. Jhānapaṭilābhapaccanīkā ca nīvaraṇā ceva tadekaṭṭhā ca tesaṃ dūrībhāvaṃ vatvā puna abhāvavigamacodanāya ayujjamānattā. Nanu ca anaṅgaṇasutta- (ma. ni. 1.57 ādayo) vatthasuttesu (ma. ni. 1.70 ādayo) ayamattho na labbhati, oḷārikānaṃyeva pāpadhammānaṃ tattha adhippetattā? Saccametaṃ, idha pana adhigatacatutthajjhānassa vasena vuttattā sukhumāyeva te gahitā, aṅgaṇūpakkilesatāsāmaññena panettha suttānaṃ apadisanaṃ. Tathā hi ‘‘suttānusārenā’’ti vuttaṃ, na pana suttavasenāti. Avassaṃ ce tamevaṃ sampaṭicchitabbaṃ adhigatajjhānānampi kesañci icchāvacarānaṃ pavattisabbhāvato.

Iddhipādabhāvūpagamenāti iddhiyā pādakabhāvassa padaṭṭhānabhāvassa upagamanena. Bhāvanāpāripūriyāti ito paraṃ kattabbassa abhāvavasena abhinīhārakkhamabhāvanāya paripuṇṇattā. Paṇītabhāvūpagamenāti tato eva padhānabhāvaṃ nītatāya uttamaṭṭhena, atittikaraṭṭhena ca paṇītabhāvassa upagamanena. Ubhayañcetaṃ ṭhitiyā kāraṇavacanaṃ paripuṇṇāya bhāvanāya paṇītabhāvappattiyā ‘‘ṭhite’’ti. ‘‘Āneñjappatte’’ti idaṃ ṭhitiyā visesanaṃ. Tenāha ‘‘yathā āneñjappattaṃ hoti, evaṃ ṭhite’’ti. Imasmiṃ pakkhe ‘‘ṭhite āneñjappatte’’ti ubhayamekaṃ aṅgaṃ, ‘‘samāhite’’ti pana idampi ekamaṅgaṃ. Tenevassa paṭhamavikappato visesaṃ sandhāyāha ‘‘evampi aṭṭhaṅgasamannāgata’’nti.

Dasaiddhikathāvaṇṇanā



我来直译这段巴利文：
虽然镇伏诸盖而证得初禅,平息寻等而证得第二禅等,然而不如从第四禅那样远离彼等,称为心秽性的令生起头痛的诸盖等善解脱,故彼清净及极净适宜,故说"诸盖...乃至...极净"。禅得缘,即禅得因、依禅得而生起的。恶,即劣。欲行,即依欲而行、依欲而趋入,以"啊希望导师只询问我而为比丘说法"等方式转起的慢、谄、诳等。贪等,以"等"字摄取彼等。此中贪不为初禅所镇伏,慢等应见为彼一分,因为转起"禅得缘"。而可镇伏者已以盖摄取,如何初禅不能镇伏而在此离去?因为"一切善法对一切不善法是对治"故依削减行而如是说,因为显示禅的无执取性。若有人依"欲行贪等"此等语取瞋不善因的欲贪瞋恚等意趣而否定"禅得缘"之文而说"禅得反对"之文,彼只是彼等的想法,因为无如是文。而禅得反对者为诸盖及彼等一分,说彼等远离后又呵责无有离去不适宜。难道无垢经、布经中不得此义,因为彼处只意指粗重恶法?此为真实,但此依证得第四禅而说故取微细者,而此依垢染污性共相而引述诸经。如是说"依经文之道",而非依经文。若必须如是接受则因为有已证禅者也有某些欲行转起存在。
以成就神足性,即以成就神变基础性、足处性。修习圆满,即依此后无所作故堪能引导修习圆满性。以成就胜妙性,即由彼故已至主要性依最上义及不厌足义而成就胜妙性。两者为住立之因说,由圆满修习达胜妙性而"住立"。"达不动"此为住立的差别。故说"如达不动,如是住立"。此分中"住立达不动"两者为一支,"得定"此也为一支。故关于与初分差别而说"如是也具八支"。
十神变论释;

369.Nipphattiatthenāti sijjhanaṭṭhena. Paṭilābhaṭṭhenāti pāpuṇanaṭṭhena. Tanti kāmitaṃ vatthuṃ. Samijjhatīti nipphajjati. Pabbajjaṃ ādiṃ katvā yāva jhānamaggā idha nekkhammaṃ. Ijjhatīti pāpuṇīyati. Paṭiharatīti pāṭihāriyanti yasmā paṭipakkhaṃ harati apaneti, tasmā pāṭihāriyaṃ. Attano paṭipakkhaṃ haratīti paṭihāriyaṃ, nekkhammādi, paṭihāriyameva pāṭihāriyaṃ, yathā ‘‘vekataṃ, vesama’’nti ca.

Ijjhanaṭṭhenāti nipphajjanaṭṭhena. Upāyasampadāyāti sampannaupāyassa, ñāyārambhassāti attho. Ijjhatīti pasaveti. Sīlavāti ācārasīlena sīlavā. Kalyāṇadhammoti dasakusalakammapathavasena sundaradhammo. Sīlasampattiyā vā sīlavā. Dānādisesapuññakiriyavatthuvasena kalyāṇadhammo. Paṇidahissatīti patthessati.

Ijjhantīti vaḍḍhanti, ukkaṃsaṃ pāpuṇantīti attho. Sātisayanipphajjanapaṭilābhasijjhanabuddhiatthe hi iddhi vuttā. Sā dasavidhāti sabbā iddhiyo ānetvā atthuddhāravasena idhādhippetaṃ iddhiṃ dassetuṃ vuttaṃ. Bahubhāvādikassa adhiṭṭhānaṃ adhiṭṭhahanaṃ etissā atthīti adhiṭṭhānā. Vividhaṃ rūpanimmānasaṅkhātaṃ kubbanaṃ etissā atthīti vikubbanā. Manomayāti jhānamanena nibbattibhāvato manomayā. Ñāṇassa vipphāro vegāyitattaṃ etissā atthīti ñāṇavipphārā. Ariyānaṃ ayanti ariyā. Yato kutoci kammavipākato jātā iddhi kammavipākajā. Sātisayapuññanibbattā iddhi puññavato iddhi. Kammavipākajā iddhi jātito paṭṭhāya hoti, itarā yadā tadā puññassa vipaccanakāleti evaṃ vā imāsaṃ viseso veditabbo. Āthabbanavijjābhinibbattā vijjāmayā. Sammāpayogo upāyapayogo ñāyārambho.

370.Pakatiyā ekoti sabhāvena eko. Bahukanti bahuṃ. Tena aggahitaparicchedaṃ adhiṭṭhātabbassa anekabhāvaṃ dassetvā puna paricchedato dassetuṃ ‘‘sataṃ vā’’tiādi vuttaṃ. Āvajjatīti parikammasaṅkhātena ābhogena ābhujati bhāvirūpe tena parikammamanasikārena manasi karoti. Ñāṇena adhiṭṭhātīti tathā parikammaṃ katvā abhiññāñāṇena yathādhippete bahuke adhiṭṭhāti, adhiṭṭhānacittena saheva bahubhāvāpattito bahubhāvāpādakaṃ iddhividhañāṇaṃ pavattento ca tathā adhiṭṭhātīti vuccati. Sesesupi eseva nayo. Evanti pakārattho evaṃ-saddo, tena sabbampi adhiṭṭhānappakāraṃ saṅgaṇhāti. Adhiṭṭhānavasenāti ‘‘ñāṇena adhiṭṭhātī’’ti (paṭi. ma. 3.10) evaṃ vuttaadhiṭṭhānavasena nipphannattā.

371.Pakativaṇṇanti pakatisaṇṭhānaṃ attano pākatikarūpaṃ. Pakativaṇṇavijahanavikāravasenāti attano pakativaṇṇavijahanapubbakassa kumārakavaṇṇādivaṇṇavikārassa vasena.

372.Imamhā kāyāti paccakkhabhāvena ‘‘imamhā’’ti vuttā bhikkhussa karajakāyā. Aññaṃ kāyanti aññaṃ iddhimayaṃ kāyaṃ. Tato eva iddhimayarūpavantatāya rūpiṃ. Abhiññāmanena nibbattattā manomayaṃ. Nipphattivasenāti nipphajjanavasena. Abhiññāñāṇassa hi yathā manomayo kāyo nipphajjati, tathā pavatti manomayiddhi. Eseva nayo sesesupi. Yadi evaṃ kathamayameva manomayiddhīti? Ruḷhīvesā veditabbā yathā ‘‘manomayo attabhāvo’’ti, yathā vā ‘‘gosamaññā visāṇādimati piṇḍe’’. Atha vā abbhantarato nikkhante, iddhimatā ca ekantasadise imasmiṃ nimmāne supākaṭo manasā nibbattitabhāvoti yathā sātisayo manomayavohāro, na tathā aññāsu adhiṭṭhānavikubbaniddhīsu samaññantaravantāsūti veditabbaṃ.



我来直译这段巴利文：
369. 以成就义,即以成办义。以获得义,即以达到义。彼,即所欲事物。成功,即成办。以出家为首直至禅道此中为出离。成就,即达到。对治,因为对治除去反对,故为对治。除去自己的反对为对治,出离等,对治即对治,如"vekataṃ,vesama"。
以成就义,即以成办义。圆满方便,即具足方便,即正确努力,此为意趣。成就,即产生。有戒,即以行为戒而有戒。善法,即依十善业道而善妙法。或以戒圆满而有戒。依施等其余福业事而善法。将发愿,即将希求。
成就,即增长,即达上位,此为意趣。因为神变说为殊胜成办获得成就知义。彼有十种,为将一切神变引来依义出发方式显示此中所意指神变而说。此有多种等的决意故为决意。此有种种名为造作色的作为故为变化。意生,因为由禅心生起故为意生。此有智的遍满迅速性故为智遍满。圣者所行为圣。从任何业报生的神变为业报生。殊胜福所生神变为福者神变。业报生神变从生起开始有,其它在福报成熟时,如是应知此等差别。由咒术明所生为明所成。正加行为方便加行正确努力。
370. 本性一,即自性一。多,即多。以彼显示所决意无限定的多性后,为再从限定显示而说"百或"等。转向,即以名为准备的省思而省思,以彼准备作意而作意将生起色。以智决意,即如是作准备后以神通智在如所欲多中决意,且令发起使成多性的神变智与决意心俱时成多性故说如是决意。其余中也是此理。如是,如是字为方式义,以彼摄取一切决意方式。依决意,即因成就依"以智决意"如是所说决意。
371. 本色,即本形状自己本来色。依离本色变化,即依舍离自己本色后成童子色等色的变化。
372. 从此身,即依现见性说"从此"比丘的所生身。另身,即另意生身。由彼即意生色性故为有色。因由神通心生故为意生。依成就,即依成办。因为神通智如意生身成就如是转起为意生神变。其余中也是此理。若如是为何只此为意生神变?应知此为习用,如"意生自体",或如"牛名于有角等聚"。或者因从内出生,且与神变者完全相似此化作中明显由意所生性故如殊胜意生言说,不如其它有异名的决意变化神变,应如是知。;

373.Ñāṇuppattito pubbe vāti arahattamaggañāṇuppattito pubbe vā vipassanākkhaṇe, tatopi vā pubbe antimabhavikassa paṭisandhiggahaṇato paṭṭhāya. Pacchā vā yāva khandhaparinibbānā. Taṅkhaṇe vā magguppattisamaye. Ñāṇānubhāvanibbatto visesoti sūriyassa uṭṭhitaṭṭhāne, samantato ca ālokakaraṇasamatthatā viya tasseva ñāṇassa ānubhāvena nibbatto sabbaso pahātabbapahānabhāvetabbabhāvanāpāripūrisaṅkhāto viseso. Vatthūni pana anantarāyatāvasena āgatāni. Aniccānupassanāyāti saṅkhāre aniccato anupassantiyā balavavipassanāya. Āraddhavipassanassa hi yathāvuttavipassanāya pavattikkhaṇe tato pubbe, pacchā ca pakiṇṇakasammasanavāre niccasaññāya pahānaṭṭho ijjhati. Eseva nayo sabbattha. Kāmaṃ ettakāya saṅkhepakathāyapi adhippetattho pakāsitova , vitthārakathāya pana vibhūtataro hotīti āha ‘‘vitthārena kathetabba’’nti.

Gabbhagatassevāti anādare sāmivacanaṃ. Vuttanayenāti ‘‘pacchimabhavikassā’’tiādinā bākulattheravatthumhi vuttanayena.

Dārubhāraṃ katvāti dārubhāraṃ sakaṭe katvā, āropetvāti attho. Ossajjitvāti chaḍḍetvā. Sakaṭamūleti sakaṭasamīpe. Vāḷayakkhānucariteti kururehi yakkhehi anuvicaritabbe. Yakkhapariggahitañhi rājagahanagaraṃ.



我来直译这段巴利文：
373. 在智得之前或,即在阿罗汉道智得之前或观察刹那,或在彼之前从最后有者结生开始。之后或直到蕴般涅槃。或彼刹那即道生起时。由智威力所生殊胜,即如太阳升起处及周遍能作光明,如是由彼智威力所生一切应断已断应修圆满称为殊胜。而诸事依无障碍性而来。无常观,即以强力观察观察诸行为无常。因为已开始观察者在如所说观察转起刹那及在彼之前之后遍寻思阶段成就断常想义。一切处也是此理。虽然以如是简略说也已显示所意义,但以广说更明显故说"应广说"。
即胎中者,为不敬意的属格。如所说方式,即以"最后有者"等在婆俱罗长老事中所说方式。
作木担,即在车上作木担,即装载,此为意趣。放下,即舍弃。车根,即车旁。凶恶夜叉所行,即被凶恶夜叉所往来。因为王舍城(在现今印度比哈尔邦)为夜叉所摄持。

374.Samādhitoti paṭhamajjhānādisamādhito. Pubbeti upacārajjhānakkhaṇe. Pacchāti samāpattiyā ciṇṇapariyante. Taṅkhaṇeti samāpannakkhaṇe. Samathānubhāvanibbatto visesoti tasmiṃ tasmiṃ jhāne samādhitejena nibbatto nīvaraṇavikkhambhanavitakkādisamatikkamasaññāvedayitanirodhaparissayasahanādiko viseso.

Kapotakandarāyanti evaṃnāmake araññavihāre. Juṇhāya rattiyāti candālokavatiyā rattiyā. Navoropitehi kesehīti itthambhūtalakkhaṇe karaṇavacanaṃ. Yassāti pahārassa. Tassāti yakkhassa. Khippanisantibhāvassa ukkaṃsagatattā thero tasmiṃ paharante eva samāpattiṃ samāpajjīti āha ‘‘paharaṇasamaye samāpattiṃ appesī’’ti. Pāḷiyaṃ pana ‘‘nisinno hoti aññataraṃ samādhiṃ samāpajjitvā’’ti (udā. 34) vuttaṃ. Ime pana therā samāpattito vuṭṭhānasamakālaṃ tena pahāro dinnoti vadanti.

Sañjīvattheranti kakusandhassa bhagavato dutiyaṃ aggasāvakaṃ mahātheraṃ sandhāyāha. So hi āyasmā araññādīsu yattha katthaci nisinno appakasireneva nirodhaṃ samāpajjati, tasmā ekadivasaṃ aññatarasmiṃ rukkhamūle nirodhaṃ samāpajji, taṃ sandhāya vuttaṃ ‘‘nirodhasamāpanna’’ntiādi. Cīvare aṃsumattampi na jhāyittha, sarīre kā kathā. Teneva hi thero ‘‘sañjīvo’’ tveva paññāyittha. Ayamassāti assa āyasmato sañjīvattherassa yo nirodhasamāpattiyaṃ aggiparissayābhāvo, ayaṃ samādhivipphārā iddhīti yojanā. Kathaṃ pana nirodhasamāpattiyaṃ samādhivipphārasambhavoti āha ‘‘anupubba…pe… nibbattattā’’ti.

Paṭhamaṃ ṭhapitabhaṇḍakassāti sabbapaṭhamaṃ ṭhapitabhaṇḍakassa. Tañhi gahaṇakāle sabbapacchimaṃ gayhati. Kālaparicchedavasenāti ‘‘ettake kāle gate vuṭṭhahissāmī’’ti samāpattito pubbe katakālaparicchedavasena. Bhītā viraviṃsūti rattandhakāre rūpadassanena ‘‘pisāco uṭṭhahatī’’ti maññamānā. Ettakehi nāma bhaṇḍakehi ajjhotthaṭo nibbikāro ‘‘aho mahānubhāvo, aho vivekavāsī’’ti ca theragatena pasādena.

Tattatelakaṭāhanti ādhārasīsena ādheyyamāha, kaṭāhe tattatelaṃ kaṭāhena āsiñcīti adhippāyo. Vivaṭṭamānanti katthacipi alagganavasena bhassantaṃ.

Saparivārāti pañcahi itthisatehi saparivārā. Rājānaṃ mettāya pharīti odissakamettāsamāpattiyā rājānaṃ phusi. Khipitunti vijjhituṃ. Oropetunti sarasannāhaṃ paṭisaṃharituṃ.



我来直译这段巴利文：
374. 得定,即从初禅等定。之前,即近行禅刹那。之后,即定自在终了。彼刹那,即入定刹那。由定威力所生殊胜,即在彼彼禅中由定威力所生镇伏诸盖、超越寻等、灭尽想受、耐忍障难等殊胜。
在鸽洞,即在如是名的林住处。月夜,即有月光之夜。以新剃发,为如是性相的工具格。彼,即击打。彼,即夜叉。因速平静性达上位故长老在彼击打时即入定,故说"在打击时入定"。但在经中说"坐已入某定"。而此等长老说彼击打与从定出同时。
尚存长老,即指觉护佛第二上首弟子大长老。因为彼尊者在林等任何处坐都容易入灭尽定,故一日在某树下入灭尽定,关于此说"入灭尽定"等。衣服一点也不烧,身体何况。因此长老即称为"尚存"。此彼,即彼尚存长老在灭尽定中无火障难,此为定遍满神变,此为连接。如何在灭尽定中有定遍满可能,故说"由次第...乃至...所生"。
最先放置物,即一切最先放置物。因为彼在取时为一切最后取。依时限定,即依在定前所作"过如是时将出"的时限定。恐惧叫喊,即在夜黑暗中见色而想"鬼起来"。被如是众多物覆盖无变异故"啊大威力,啊住远离"而生对长老的净信。
热油锅,以容器为首说所容,意为以锅倒热油。流转,即由不著任何处而下落。
具眷属,即以五百女人具眷属。以慈遍满王,即以限定慈定遍触王。射,即射击。放下,即收回弓箭准备。

375.Paṭikkūlādīsūti aniṭṭhādīsu. Aniṭṭhaṃ hi paṭikkūlaṃ, amanuññampi ‘‘paṭikkūla’’nti vuccati. Ādi-saddena apaṭikkūlādiṃ saṅgaṇhāti. Tatthāti paṭikkūlārammaṇe. Upekkhakoti chaḷaṅgupekkhāya upekkhako. Tatthāti paṭikkūlāpaṭikkūlabhede vatthusmiṃ. Satoti sativepullappattiyā satimā. Sampajānoti paññāvepullappattiyā sampajānakārī. Ayanti ayaṃ paṭikkūlādivatthūsu apaṭikkūlasaññīvihārādikā khīṇāsavānaṃ aggamaggādhigamasiddhā cittissariyatā. Tenāha ‘‘cetovasippattānaṃ…pe… vuccatī’’ti.

Aniṭṭhe vatthusmiṃ sattasaññite mettāpharaṇaṃ vā dhātuso paccavekkhaṇāya dhātumanasikāraṃ vā gūthādike dhātumanasikāraṃ karontoti yojetabbaṃ. Apaṭikkūlasaññī viharatīti hitesitāya, dhammasabhāvacintanāya ca na paṭikkūlasaññī hutvā iriyāpathavihārena viharati. Iṭṭhe vatthusmiṃ ñātimittādike. Kesādiasucikoṭṭhāsamattamevāti asubhapharaṇaṃ vā asubhamanasikāraṃ vā. Tattha rūpadhammajātaṃ aniccanti ādiattho iti-saddo, tasmā aniccadukkhānattavipariṇāmadhammoti manasikāraṃ vā karontoti yojanā. Paṭikkūlāpaṭikkūlesūti iṭṭhāniṭṭhāni vatthūni ekajjhaṃ gahetvā vadati. Esa nayo itarattha. Yaṃ vā sattānaṃ paṭhamaṃ paṭikkūlato upaṭṭhitameva pacchā apaṭikkūlato upatiṭṭhati, yañca apaṭikkūlato upaṭṭhitameva pacchā paṭikkūlato upatiṭṭhati, tadubhayepi khīṇāsavo sace ākaṅkhati, vuttanayena apaṭikkūlasaññī vā vihareyya, paṭikkūlasaññī vāti ayamariyiddhi vuttā.

Cakkhunā rūpaṃ disvāti kāraṇavasena ‘‘cakkhū’’ti laddhavohārena rūpadassanasamatthena cakkhuviññāṇena, cakkhunā vā kāraṇabhūtena, dvārabhūtena vā rūpaṃ passitvā. Neva sumano hotīti gehassitasomanassassāyaṃ paṭikkhepo, na nekkhammapakkhikāya kiriyāsomanassavedanāya. Chaḷaṅgupekkhanti iṭṭhāniṭṭhachaḷārammaṇāpāthe parisuddhapakatibhāvāvijahanalakkhaṇaṃ chasu dvāresu pavattiyā ‘‘chaḷaṅgupekkhā’’ti laddhanāmaṃ tatramajjhattupekkhaṃ. Yathāvuttamatthaṃ pāḷiyā samatthetuṃ ‘‘paṭisambhidāya’’ntiādi vuttaṃ.

376.Pakkhīādīnanti ādi-saddena devādīnaṃ saṅgaho. Vehāsagamanādikāti pana ādi-saddena cakkhuvisuddhiādiṃ saṅgaṇhāti. Kusalakammena nibbattitvāpi akusalavipākānubhāvena sukhasamussayato vinipatitattā vinipātikānaṃ. Jhānanti abhiññāpattaṃ jhānaṃ sandhāyāha. Vipassanāpi ukkaṃsagatā ubbegapītisahitā ākāse laṅghāpanamattāpi hotīti vuttaṃ ‘‘vipassanaṃ vā’’ti. ‘‘Paṭhamakappikāna’’nti idaṃ ‘‘ekaccānaṃ manussāna’’nti imassa visesanaṃ daṭṭhabbaṃ. Evamādīnanti ādi-saddena punabbasumātādīnaṃ saṅgaho daṭṭhabbo.



我来直译这段巴利文：
375. 在厌恶等中,即在不可意等中。因为不可意为厌恶,不悦意也称为"厌恶"。以"等"字摄取非厌恶等。此中,即厌恶所缘。舍,即以六支舍而舍。此中,即在厌恶非厌恶差别事。有念,即由念圆满性而有念。正知,即由慧圆满性而正知作者。此,即此在厌恶等事中以非厌恶想而住等漏尽者由证得上道成就的心自在性。故说"对得心自在...乃至...称为"。
在不可意事即众生中以遍满慈或依界省察作意界或在粪等作意界作者,应如是连接。以非厌恶想而住,即以利益希求及法自性思惟而非成为厌恶想以威仪住而住。在可意事即亲友等中。只是发毛等不净部分,即遍满不净或作意不净。此中色法是无常等为"等"字义,故无常苦无我变异法而作意作者,此为连接。在厌恶非厌恶中,即合取可意不可意事而说。在其它处也是此理。或对众生最初现起为厌恶后现起为非厌恶,或最初现起为非厌恶后现起为厌恶,于两者漏尽者若愿,如所说方式或以非厌恶想而住,或以厌恶想,如是说此圣神变。
以眼见色,即以依因而得"眼"名的能见色的眼识,或以眼为因,或以为门而见色。不生喜,即此否定居家喜,非出离分的唯作喜受。六支舍,即在可意不可意六所缘现前以保持清净自性为相,因在六门转起而得名"六支舍"的处中舍。为以经证成所说义而说"在无碍解"等。
376. 鸟等,以"等"字摄取天等。而空中行等,以"等"字摄取眼清净等。虽由善业生而由不善报力从安乐集起堕落故为堕处者。禅,说指已得神通禅。说"或观"因为观达上位俱行惊起喜也能使跳空中。"初劫者"此应见为"某些人"的差别语。如是等,以"等"字应见摄取富那婆修母等。

377.Vehāsanti bhummatthe upayogavacanaṃ, accantasaṃyoge vā. Cakkavattī hi cakkaratanaṃ purakkhatvā attano bhavanato abbhuggantvā ākāseneva sineruṃ padakkhiṇaṃ katvā sakalacakkavāḷaṃ anusaṃyāyatīti. Assabandhāti assapālā, ye assānaṃ yavadāyakā. Tathā gobandhā.

Cakkavattiādīnaṃ puññiddhiyā vitthāriyamānāya atipapañco hotīti puññavato iddhiṃ lakkhaṇato dassentena ‘‘paripākaṃ gate puññasambhāre ijjhanakaviseso’’ti vatvāpi jotikādīnaṃ puññiddhiṃ ekadesena dassetuṃ ‘‘ettha cā’’tiādi vuttaṃ. Tattha suvaṇṇapabbatoti sabbasuvaṇṇamayo pabbato. Tassa kira gahitagahitaṭṭhāne odhi na paññāyati. Ekasītāmatteti ettha sītā nāma kasanavasena naṅgalassa gatamaggo. Tumbaṃ nāma āḷhakaṃ. Cuddasa maggāti catuddasa kasanamaggā.

378.Vijjaṃ parijapitvāti gandhārīvijjādikaṃ attano vijjaṃ katūpacāraṃ parivattetvā mantapaṭhanakkamena paṭhitvā.

379.Sammāpayogenāti upāyapayogena, yathā yathicchitatthasiddhi hoti, tathā pavattitañāyārambhena. Tassa tassa kammassāti yathādhippetassa nipphādetabbakammassa. Ettha cāti ‘‘tattha tattha sammāpayogappaccayā ijjhanaṭṭhena iddhī’’ti (paṭi. ma. 3.18) imissā dasamāya iddhiyā niddesepi. Purimapāḷisadisāvā’’ti samādhivipphāraiddhiādīnaṃ niddesasadisāva. Sakaṭabyūhādikaraṇavasenāti sakaṭabyūhacakkabyūhapadumabyūhādīnaṃ saṃvidhānavasena nibbattavisesoti sambandho. Gaṇitagandhabbādi sippakammaṃ. Sallakattakādi vejjakammaṃ. Irubbedādīnaṃ tiṇṇaṃ vedānaṃ.

‘‘Ekopi hutvā bahudhāva hotī’’tiādinā (dī. ni. 1.238; ma. ni. 1.147; saṃ. ni. 5.834; paṭi. ma. 1.102; 3.10) adhiṭṭhāniddhiyā eva gahitattā āha ‘‘adhiṭṭhānā iddhiyeva āgatā’’ti. Imasmiṃ panattheti imasmiṃ abhiññānisaṃsasaṅkhāte, iddhividhasaṅkhāte vā atthe.

380. ‘‘Ekavidhena ñāṇavatthu’’ntiādīsu (vibha. 751) koṭṭhāsattho vidhasaddo, ‘‘vividhampi senābyūhaṃ dassetī’’tiādīsu (paṭi. ma. 

我来直译这段巴利文：
377. 空中,为处格中的宾格,或为完全联系。因为转轮王以轮宝为首从自己住处升起即由空中右绕须弥山而巡行整个轮围。系马者,即马守护者,即给马麦者。如是系牛者。
若详述转轮王等福神变则太繁多,故显示福者神变的相说"福资粮成熟时成就殊胜"后,为略显示祝德等福神变而说"此中"等。其中金山,即全金所成山。据说彼在已取之处不见边际。一耕道中,此中耕道即由耕作而成的犁之行道。佗拔即阿拉卡。十四道,即十四耕道。
378. 念诵明,即念诵甘陀利明等自己的已修习明转念诵次第。
379. 正加行,即方便加行,以如何成就所欲义而转起正确努力。彼彼业,即所欲成办业。此中,即在"在彼彼处依正加行缘以成就义为神变"此第十种神变解说中。如前经文,即如定遍满神变等解说。依作车阵等,即连接依安排车阵轮阵莲阵等而生殊胜。算数音声等工巧业。外科医师等医业。伊卢吠陀等三吠陀。
因以"一成为多"等只取决意神变故说"只来决意神变"。而此义,即在此称为神通功德或称为神变。
380. 在"一类智事"等中分类义为类字,在"显示种种军阵"等中;

3.13) vikappattho, tadubhayampettha yujjatīti dassento āha ‘‘iddhividhāyāti iddhikoṭṭhāsāya, iddhivikappāya vā’’ti. Iddhi hi abhiññāsu eko koṭṭhāso, vakkhamānehi bhedehi anekappabhedā ca. Vuttappakāravasenāti vuttassa cuddasappakārassa, cittaparidamanassa samāhitatādippakārassa ca vasena. ‘‘Iddhividhāyā’’ti tadatthassa sampadānavacananti āha ‘‘iddhividhādhigamatthāyā’’ti. ‘‘Kasiṇārammaṇato apanetvā’’ti idaṃ abhiññāpādakaparikammacittānaṃ samānasantānatāya vuttaṃ, na parikammacittassa kasiṇārammaṇattā. Iddhividhābhimukhaṃ pesetīti nipphādetabbassa iddhividhassa abhimukhabhāvena pavatteti. Yaṃ hi ‘‘sataṃ homī’’tiādinā parikammacittassa pavattanaṃ, tadevassa abhinīharaṇaṃ, iddhividhābhimukhapesanañca tatheva iddhividhassa pavattanato abhininnāmanaṃ idha parikammacittassa iddhividhe adhimuttīti āha ‘‘adhigantabbaiddhipoṇaṃ iddhipabbhāraṃ karotī’’ti. Idha paccanubhavanaphusanā sacchikiriyāpattipariyāyā evāti dassento ‘‘pāpuṇātīti attho’’ti āha. Assāti iddhividhassa.

Ekopīti pi-saddo vakkhamānaṃ bahubhāvaṃ upādāya sampiṇḍanattho. So hissa paṭiyogī ‘‘ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hotī’’ti. So ca kho bahubhāvaṃ nimminitvā ṭhitassa antarāva ekabhāvūpagamo. Yathākālaparicchedaṃ pana saraseneva ekabhāvūpagamo idha nādhippeto aniddhinimmānabhāvato. Tampi pubbe katakālaparicchedavasena siddhattā iddhānubhāvoyevāti keci. Aṭṭhāne vāyaṃ pi-saddo, eko hutvā bahudhāpi hoti, bahudhā hutvā ekopi hotīti sambandho. Imasmiṃ pakkhe pi-saddo vakkhamānaṃ ekabhāvaṃ upādāya ‘‘sampiṇḍanattho’’ti vatvā ‘‘so hī’’tiādi sabbaṃ yathārahaṃ vattabbaṃ. Bahubhāvanimmāne payojanaṃ dassetuṃ ‘‘bahūnaṃ santike’’tiādi vuttaṃ. Tattha bahūnaṃ santiketi attanā nimmitānaṃ bahūnaṃ samīpe, tehi parivārito hutvāti adhippāyo. Vā-saddo avuttavikappattho, tena ‘‘dhammaṃ vā kathetukāmo’’ti evamādi saṅgayhati. ‘‘Ñāṇena adhiṭṭhahanto evaṃ hotī’’ti ānetvā sambandhitabbaṃ.



我来直译这段巴利文：
种类义,此两者在此都适合,故说"神变种即神变分类,或神变种类"。因为神变在神通中是一分类,且依所说差别有多种差别。依所说方式,即依所说十四种方式及心调伏的专注等方式。"为神变"为与格表达其义故说"为证得神变"。"从遍所缘转离"此说因神通基础准备心同相续性,非因准备心有遍所缘性。令趣向神变,即令以面对所成办神变方式转起。因为以"我成为百"等方式准备心转起,即是彼引发,且趣向神变即是如是令神变转起,故此准备心于神变胜解故说"令倾向证得神变令趋向神变"。此中随觉触证为同义故说"证得,此为意趣"。彼,即神变。
一,而字依所说多性为积集义。彼为彼对应"一成为多,多成为一"。而彼成多住时中间成一。但依时限自然成一此中非所意指因非神变所化。彼依先所作时限成就故也是神变威力,一些人说。或而字在非处,成为一而成为多,成为多而成为一,此为连接。此分中而字依所说一性说"为积集义"后,一切"因为彼"等应如理说。为显示成多化作的目的而说"在众多前"等。其中在众多前,即在自己所化众多前,意为为彼等所围绕。或字为未说选择义,以彼摄取"或欲说法"等。应引来连接"以智决意而如是"。

381. Bhavati ettha iddhīti bhūmiyo, jhānāni. Etthāti ca hetumhi bhummavacanaṃ. Vivekato jātā bhūmi vivekajabhūmi. Vivekajaṃ hi paṭhamaṃ jhānaṃ nīvaraṇavivekasambhūtattā. Pītisukhabhūtā bhūmi pītisukhabhūmi. Dutiyajjhānañhi pītisukhabhūmibhūtañceva pītisukhasañjātañca samādhivasena. Upari dvīsupi eseva nayo. Iddhilābhāyāti iddhiyā adhigamāya. Iddhipaṭilābhāyāti iddhiyā punappunaṃ labhamānāya, bahulīkaraṇāyāti attho. Iddhivikubbanatāyāti iddhiyā vividharūpakāraṇāya, vikubbaniddhiyāti attho . Iddhivisavitāyāti iddhiyā vividhānisaṃsapasavanāya. Iddhivasitāyāti iddhiyā khippanisantiādibhāvāvahavasībhāvatthāya. Iddhivesārajjāyāti iddhiyā paṭipakkhadūrībhāvena vigatasaṃkilesatāya suṭṭhu visāradabhāvāya. Catutthajjhānaṃ tāva iddhiyā bhūmi hotu tattha patiṭṭhāya nipphādetabbato, itarāni pana kathanti āha ‘‘ettha cā’’tiādi. Tattha tīṇi jhānāni sambhārabhūmiyoti veditabbānīti sambandho. Tatiyajjhāne sukhapharaṇena, paṭhamadutiyesu pītipharaṇena sukhapharaṇena ca hetubhūtenāti yathārahavasena yojanā. Pharaṇaṃ cettha jhānassa subhāvitabhāvena sātisayānaṃ pītisukhānaṃ vasena jhānappaccayādinā sahajātanāmakāyassa paribrūhanaṃ, rūpakāyassa ca taṃsamuṭṭhānehi paṇītarūpehi paripphuṭatā. Tenāha bhagavā ‘‘pītisukhena abhisandeti parisandeti paripūreti parippharatī’’ti (dī. ni. 1.226; ma. ni. 1.427). Sukhasaññanti jhānasukhena sahagataṃ saññaṃ. Lahusaññanti taṃsampayuttalahutāsahagataṃ saññaṃ. Okkamitvāti anupavisitvā. Tesu hi jhānesu sātisayāya lahutāya sampayuttaṃ sukhaṃ santānavasena pavattento yogī taṃ samokkanto viya hotīti evaṃ vuttaṃ. Saññāsīsena niddeso. Jhānasampayuttā hi lahutā vināpi iddhiyā ākāsaṃ laṅghāpanappamāṇappattā viya hoti. Lahubhāvaggahaṇeneva cettha mudukammaññabhāvāpi gahitā eva. Tenāha ‘‘lahumudukammaññakāyo hutvā’’ti.

Imināpariyāyenāti tiṇṇaṃ jhānānaṃ samāpajjanena sukhalahubhāvappattanāmarūpakāyassa sati cittaparidamane catutthaṃ jhānaṃ sukheneva iddhipaṭilābhāya saṃvattatīti iminā pariyāyena. Pakatibhūmiyā hi adhiṭṭhānabhūtā sambhārabhūmiyo pākārassa nemippadeso viyāti.



我来直译这段巴利文：
381. 此中有神变故为地,即诸禅。此中为处格表因。从远离生地为远离生地。因为初禅是从远离生因由远离诸盖而生。喜乐为地为喜乐地。因为第二禅成为喜乐地且由定力生喜乐。上二也是此理。为得神变,即为证得神变。为获神变,即为再再获得神变,意为为多作。为神变变化,即为神变作种种色,意为变化神变。为神变自在,即为神变引生种种功德。为神变胜自在,即为神变速平静等自在性。为神变无畏,即为神变由远离对治而离杂染善得无畏性。且第四禅成为神变地由依止彼而成办,但其它如何,故说"此中"等。其中应知三禅为资粮地,此为连接。以第三禅遍满乐,以初二禅遍满喜及乐为因,应如理连接。此中遍满由禅善修性依殊胜喜乐由禅等缘饱满俱生名身,及色身被彼所生胜色遍满。故世尊说"以喜乐浸润流遍充满遍满"。乐想,即与禅乐俱行想。轻想,即与彼相应轻相应想。入,即进入。因为在彼等禅中瑜伽者以相续方式转起与殊胜轻相应乐故如是入,如是说。以想为首说。因为与禅相应轻即使无神变也似达到能跃空之量。由取轻性此中也取柔软适业性。故说"成为轻柔适业身"。
以此方式,即以入三禅而得乐轻性名色身,在心调伏时第四禅容易为得神变,以此方式。因为依止本地的资粮地如城墙的基础处。

382. Iddhipādaniddese cattāroti gaṇanaparicchedo. Iddhipādāti ettha ijjhatīti iddhi, samijjhati nipphajjatīti attho. Ijjhanti vā etāya sattā iddhā vuddhā ukkaṃsagatā hontīti iddhi. Paṭhamenatthena iddhi eva pādoti iddhipādo, iddhikoṭṭhāsoti attho. Dutiyenatthena iddhiyā pādoti iddhipādo. Pādoti patiṭṭhā, adhigamūpāyoti attho. Tena hi uparūparivisesasaṅkhātaṃ iddhiṃ pajjanti pāpuṇanti. Ayaṃ tāva aṭṭhakathānayo. Tattha iddhi-saddassa paṭhamo kattuattho, dutiyo karaṇattho vutto. Pāda-saddassa eko karaṇatthova. Pajjitabbāva iddhi vuttā, na ca ijjhantī, pajjitabbā ca iddhi pajjanakaraṇena pādena samānādhikaraṇā hotīti paṭhamena atthena ‘‘iddhi eva pādo iddhipādo’’ti na sakkā vattuṃ. Tathā iddhikiriyākaraṇena sādhetabbāva vuddhisaṅkhātā iddhi pajjanakiriyākaraṇena pajjitabbāti dvinnaṃ karaṇānaṃ na asamānādhikaraṇatā sambhavatīti dutiyenatthena ‘‘iddhiyā pādo iddhipādo’’ti ca na sakkā vattuṃ. Tasmā paṭhamenatthena samānādhikaraṇasamāso, dutiyena sāmivacanasamāso na yujjatīti paṭhamenatthena iddhiyā pādo iddhipādo, dutiyenatthena iddhi eva pādo iddhipādoti samāso yutto, yathāvuttopi vā, pādassa ijjhamānakoṭṭhāsaijjhanakaraṇūpāyabhāvato.

Pubbabhāgachandavasena chandahetuko. Sampayuttachandavasena chandādhiko. Pubbābhisaṅkhāravasena eva pana sahajātachandassāpi adhikatā veditabbā. Atha vā ‘‘chandañce bhikkhu adhipatiṃ karitvā labhati samādhiṃ, labhati cittassekaggataṃ, ayaṃ vuccati chandasamādhī’’ti imāya pāḷiyā chandādhipatisamādhi chandasamādhīti adhipati-saddalopaṃ katvā samāso vuttoti viññāyati. Adhipatisaddatthadassanavasena pana aṭṭhakathāyaṃ ‘‘chandahetuko chandādhiko vā samādhī’’ti vuttaṃ. Tenevāha ‘‘chandaṃ adhipatiṃ karitvā’’tiādi. Padhānabhūtāti vīriyabhūtāti keci vadanti. Saṅkhatasaṅkhāranivattanatthaṃ pana padhānaggahaṇaṃ. Atha vā taṃ taṃ visesaṃ saṅkharotīti saṅkhāro, sabbampi vīriyaṃ. Tattha catukiccasādhakato aññassa nivattanatthaṃ padhānaggahaṇaṃ. Padhānabhūtā seṭṭhabhūtāti attho. Catubbidhassa pana vīriyassa adhippetattā bahuvacananiddeso. Yo pana ‘‘iddhiyā pādo iddhipādo’’ti evaṃ samāsayojanāvasena pādassa upāyatthataṃ gahetvā iddhipādattho vutto, so paṭilābhapubbabhāgānaṃ kattukaraṇiddhibhāvaṃ ‘‘chandiddhipādo’’tiādinā (vibha. 457) vā abhidhamme āgatattā chandādīhi iddhipādehi sādhetabbāya vuddhiyā kattiddhibhāvaṃ, chandādīnaṃ karaṇiddhibhāvañca sandhāya vuttoti veditabbo.


我来直译这段巴利文：
382. 在神足解说中四,为数目限定。神足中成即神通,意为成就生起。或以此众生成为神通增长达上位为神通。以第一义神通即足为神足,意为神通分。以第二义神通之足为神足。足为立足,意为证得方便。因以彼证得称为上上殊胜神通。此为注释义。其中神通字第一为作者义,第二为工具义。足字一为工具义。说应得的神通,非能成,且应得神通与能得工具足为同所依,故以第一义不能说"神通即足为神足"。如是应以神通作为工具成就称为增长的神通应以得作为工具得,因两工具不能不同所依,故以第二义不能说"神通之足为神足"。故以第一义同所依复合,以第二义属格复合不合适,故以第一义神通之足为神足,以第二义神通即足为神足为合适复合,或如所说,因足为能成分及成就工具方便性。
依预备欲力为欲因。依相应欲力为欲胜。但依预行力也应知俱生欲的胜性。或依"诸比丘若以欲为增上得定得心一境性,此称为欲定"此经,知欲增上定即欲定去增上字而说复合。但依显示增上字义在注释中说"欲因或欲胜之定"。故说"以欲为增上"等。为勤,一些人说为精进。但取勤为遮止有为行。或彼彼殊胜所作为行,即一切精进。其中为遮止异于成就四作用故取勤。勤即胜,此为义。但因意指四种精进故说复数。而依"神通之足为神足"如是复合相合依取足为方便义而说神足义,彼应知依证得预备的作者工具神通性或因"欲神足"等在阿毗达摩来故,依以欲等神足应成就增长的作者神通性及欲等的工具神通性而说。


Vīriyiddhipāde ‘‘vīriyasamādhipadhānasaṅkhārasamannāgata’’nti dvikkhattuṃ vīriyaṃ āgataṃ. Tattha purimaṃ samādhivisesanaṃ vīriyādhipati samādhi vīriyasamādhīti. Dutiyaṃ samannāgamaṅgadassanaṃ. Dve eva hi sabbattha samannāgamaṅgāni samādhi , padhānasaṅkhāro ca. Chandādayo samādhivisesanāni, padhānasaṅkhāro pana padhānavacaneneva visesito, na chandādīhīti na idha vīriyādhipatitā padhānasaṅkhārassa vuttā hoti. Vīriyañca samādhiṃ visesetvā ṭhitameva samannāgamaṅgavasena padhānasaṅkhāravacanena vuttanti nāpi dvīhi vīriyehi samannāgamo vutto hotīti. Yasmā pana chandādīhi visiṭṭho samādhi, tathā visiṭṭheneva ca tena sampayutto padhānasaṅkhāro, sesadhammā ca, tasmā samādhivisesanānaṃ vasena cattāro iddhipādā vuttā. Visesanabhāvo ca chandādīnaṃ taṃtaṃavassayavasena hotīti.

Atha vātiādinā nissayaṭṭhepi pāda-sadde upāyaṭṭhena chandādīnaṃ iddhipādatā vuttā. Teneva abhidhamme uttaracūḷabhājanīye ‘‘cattāro iddhipādā chandiddhipādo’’tiādinā (vibha. 457) chandādīnameva iddhipādatā vuttā. Pañhāpucchake ca ‘‘cattāro iddhipādā idha bhikkhu chandasamādhī’’tiādināva (vibha. 462) uddesaṃ katvāpi puna chandādīnaṃyeva kusalādibhāvo vibhatto. Upāyiddhipādadassanatthameva hi sutte, abhidhamme ca nissayiddhipādadassanaṃ kataṃ, aññathā catubbidhatā na hotīti.

383.Chandādīni aṭṭhāti chandasamādhi vīriyasamādhi cittasamādhi vīmaṃsāsamādhīti evaṃ chandādīni aṭṭha. Kāmaṃ cettha catūsupi ṭhānesu samādhi samādhi eva, tathāpi iddhiṃ uppādetukāmatāchandasahitova samādhi iddhipaṭilābhāya saṃvattati, na kevalo. Evaṃ vīriyasamādhiādayopi. Tasmā chandādisahitā ete cattāro ca samādhī, chandādayo ca cattāroti aṭṭha pajjati iddhi etehi pāpuṇīyati, sayaṃ vā pajjanti iddhipaṭilābhāya sampajjantīti padānīti vuccanti. Tenāha ‘‘iddhipaṭilābhāya saṃvattantī’’ti. Yaṃ pana pāḷiyaṃ ‘‘chando na samādhī’’tiādi, taṃ yadipi chandādayo samādhisahitāva iddhiṃ nipphādenti, tathāpi visuṃ nesaṃ padabhāvadassanaṃ. Ekato niyuttova, na ekeko hutvāti adhippāyo. Niyuttovāti sahito eva, na viyutto.



我来直译这段巴利文：
在精进神足中"具足精进定勤行"精进来两次。其中前者为定的差别,精进增上定为精进定。第二为显示具足支。因为在一切处只有两具足支即定和勤行。欲等为定的差别,而勤行只以勤字差别,非以欲等,故此中不说勤行的精进增上性。精进和定已立为差别以具足支方式说勤行,故也非说具足两精进。但因定以欲等差别,如是差别者与彼相应勤行及余法,故依定差别说四神足。欲等差别性依彼彼所依而有。
以"或"等在足字为依止义时依方便义说欲等为神足。故在阿毗达摩后小分别中以"四神足欲神足"等只说欲等为神足。在问分中也以"四神足此比丘欲定"等作说示后又分别欲等的善等性。因为在经中为显示方便神足,在阿毗达摩中为显示依止神足,否则不成四种性。
383. 欲等八,即欲定精进定心定慧定,如是欲等八。虽然此中在四处定即是定,但只有俱欲求生神通的定能导致得神通,非单独。如是精进定等也是。故此欲等俱四定及欲等四为八,以此证得神通,或自己证得为得神通而成就故称为足。故说"导致得神通"。但在经中"欲非定"等,虽然欲等俱定才生神通,但显示彼等各别足性。只是一起相应,非各别,此为意趣。相应即俱,非分离。

384.Anonatanti na onataṃ, vīriyena paggahitattā alīnanti attho. Tenāha ‘‘kosajje na iñjatī’’ti, kosajjanimittaṃ na calatīti attho. Uddhaṃ nataṃ unnataṃ, uddhataṃ vikkhittaṃ. Na unnataṃ anunnataṃ, avikkhittaṃ samāhitanti attho. Tenāha ‘‘uddhacce na iñjatī’’ti. Abhisaṅgavasena nataṃ abhinataṃ, na abhinataṃ anabhinataṃ, arattaṃ. Apagamanavasena nataṃ apanataṃ, kodhavasena vimukhaṃ. Na apanataṃ anapanataṃ, aduṭṭhaṃ. Diṭṭhiyā ‘‘ahaṃ, mama’’nti nissayavasena na nissitanti anissitaṃ. Chandarāgavasena na paṭibaddhanti appaṭibaddhaṃ. Rāgo kevalaṃ āsattimattaṃ, chandarāgo pana bahalakileso. Tathā hissa dūre ṭhitampi ārammaṇaṃ paṭibaddhameva. Vippamuttanti visesato pamuttaṃ. Jhānānaṃ kāmarāgapaṭipakkhatāya āha ‘‘kāmarāge’’ti. Visaṃyuttanti vivittaṃ saṃkilesato, na vā saṃyuttaṃ catūhipi yogehi. Vimariyādikataṃ kilesamariyādāya, yathā īsakampi kilesamariyādā na hoti, tathā paṭipannaṃ. Ekattagatanti ekaggataṃ upagataṃ accantameva samāhitaṃ. Tato eva nānattakilesehi nānāsabhāvehi kilesehi na iñjati.

Esa atthoti kosajjādinimittaṃ. Imassa cittassa āneñjanattho siddho eva āneñjappattiyā pakāsanavasena dassitattā. Puna vuttoti iddhiyā bhūmipādapadadassanappasaṅgena ‘‘imāni mūlāni nāmā’’ti mūlabhāvadassanatthaṃ puna vutto. Purimoti ‘‘saddhādīhi pariggahitattā’’tiādinā pubbe chadhā dassitanayo. Ayanti adhunā soḷasadhā dassitanayo. Suttanaye, paṭisambhidānaye ca dassite tattha sammoho na hoti, na adassiteti āha ‘‘ubhayattha asammohattha’’nti.

385.Ñāṇena adhiṭṭhahantoti ‘‘kathaṃ panāyaṃ evaṃ hotī’’ti ettha pubbe attanā vuttapadaṃ uddharati adhiṭṭhānavidhiṃ dassetuṃ ‘‘abhiññāpādakaṃ jhānaṃ samāpajjitvā vuṭṭhāyā’’ti. Ettha anupubbena cattāri jhānāni samāpajjitvā catutthajjhānato vuṭṭhāyāti keci, taṃ ayuttaṃ. Yathicchitajjhānasamāpajjanatthañhi cittaparidamanaṃ, catutthajjhānameva ca abhiññāpādakaṃ, na itarāni. Parikammaṃ katvāti pādakajjhānato vuṭṭhāya kāmāvacaracittena ‘‘sataṃ homī’’tiādinā cintanamevettha parikammakaraṇaṃ, tathāvajjanameva ca āvajjanaṃ. Dutiyampīti pi-saddo samuccayattho, tena tatiyampi, tato bhiyyopīti imamatthaṃ dīpeti. Yathā hi jhānabhāvanā, evamabhiññābhāvanāpi. ‘‘Ekavāraṃ dvevāra’’nti idampi nidassanamattaṃ daṭṭhabbaṃ. Nimittārammaṇanti paṭibhāganimittārammaṇaṃ. Parikammacittānīti ettha ekekassa parikammacittassa satārammaṇatā daṭṭhabbā ‘‘sataṃ homī’’ti pavattanato. Sahassārammaṇānīti etthāpi eseva nayo. Vaṇṇavasenāti attanā parikappitavaṇṇavasena. No paṇṇattivasenāti na sattapaṇṇattivasena. Taṃ adhiṭṭhānacittaṃ appanācittamivāti ivaggahaṇaṃ abhiññācittassa jhānacittassa paṭhamuppattisadisabhāvato vuttaṃ, na tassa appanābhāvato. Rūpāvacaracatutthajjhānikanti rūpāvacaracatutthajhānavantaṃ, tena sampayuttaṃ.



我来直译这段巴利文：
384. 不沉没,即不下沉,因被精进提举故不懈怠,意趣。故说"不动于懈怠",意为不因懈怠因而动。上升为上举,掉举散乱。不上举为不上举,不散乱专注,意趣。故说"不动于掉举"。依执著而倾为倾向,不倾向为不倾向,无贪。依远离而倾为背离,依瞋而背面。不背离为不背离,无瞋。不依见以"我、我所"依止而依止为不依止。不依欲贪而系缚为不系缚。贪只是单纯执著,而欲贪是重烦恼。如是即使远处所缘也是系缚。解脱即殊胜解脱。因禅为欲贪对治故说"在欲贪"。离系即离杂染,或不系于四轭。超越烦恼边界,如是行道使无少许烦恼边界。达一性即得一境性完全专注。因此不为种种性烦恼种种自性烦恼所动。
此义即懈怠等因。此心不动义已成就因显示得不动而显示。再说为依显示神通地足道之机而为显示"此等为根"之根性而再说。前者即先以"由信等摄持"等显示六种方式。此即今以十六种方式显示。在经方式及无碍解方式皆已显示,非不显示则无迷惑故说"为两处无迷惑"。
385. 以智决意,于"如何而此如是"此中先举自己所说句为显示决意方式"入神通基础禅而出"。此中一些人说次第入四禅而从第四禅出,彼不合理。因心调伏为入如所欲禅,而只第四禅为神通基础,非其它。作准备即从基础禅出以欲界心以"成为百"等思惟即此作准备,如是转向即转向。也即再,也字为积集义,以彼显示也三也更多此义。因为如禅修习,如是神通修习也是。"一次二次"此也应见为仅示例。相所缘即似相所缘。准备心中应见每个准备心以百为所缘因转"成为百"。以千为所缘中也是此理。依色即依自所构想色。非依施设即非依众生施设。彼决意心如安止心,如字因神通心如初生禅心而说,非因彼非安止。具色界第四禅,即具第四禅,与彼相应。

386. Yadi evaṃ ‘‘āvajjitvā ñāṇena adhiṭṭhātī’’ti paṭisambhidāvacanaṃ kathanti āha ‘‘yampī’’tiādi. Tatrāpīti paṭisambhidāyampi. Āvajjatīti ‘‘bahukaṃ āvajjatī’’ti idaṃ pāṭhapadaṃ parikammavaseneva vuttaṃ, na āvajjanavasena. Āvajjitvā ñāṇena adhiṭṭhātīti abhiññāñāṇavasena vuttaṃ, na parikammacittasampayuttassa, aññassa vā kāmāvacarassa ñāṇassa vasena. Na hi tassa tādiso ānubhāvo atthīti. Tasmāti yasmā appanāppattassa abhiññāñāṇasseva vasena adhiṭṭhānaṃ, tasmā. Ayamadhiṭṭhānakkamoti dassento ‘‘bahukaṃ āvajjatī’’tiādimāha. Tattha sanniṭṭhāpanavasenāti nipphādanavasena.

Kāyasakkhidassanatthanti na kevalaṃ vacanamattameva, atha kho ayametassatthassa attano kāyena sacchikatattā kāyasakkhīti sakkhidassanatthaṃ.

Kokanadanti padumavisesanaṃ yathā ‘‘kokāsaka’’nti. Taṃ kira bahupattaṃ, vaṇṇasampannaṃ, ativiya sugandhañca hoti. Pātoti pageva. Ayañhettha attho – yathā kokanadasaṅkhātaṃ padumaṃ pāto sūriyassuggamanavelāyaṃ phullaṃ vikasitaṃ avītagandhaṃ siyā virocamānaṃ, evaṃ sarīragandhena, guṇagandhena ca sugandhaṃ saradakāle antalikkhe ādiccamiva attano tejasā tapantaṃ aṅgehi niccharaṇakajutitāya aṅgīrasaṃ sammāsambuddhaṃ passāti.

Abhabboti paṭipattisāramidaṃ sāsanaṃ, paṭipatti ca pariyattimūlikā, tvañca pariyattiṃ uggahetuṃ asamattho, tasmā abhabboti adhippāyo. Abhabbo nāma na hoti vāsadhurasseva padhānabhāvato.

Bhikkhūti pabbajitavohārena vuttaṃ, bhāvinaṃ vā bhikkhubhāvaṃ upādāya yathā ‘‘agamā rājagahaṃ buddho’’ti (su. ni. 410). Pilotikakhaṇḍanti suvisuddhaṃ coḷakhaṇḍaṃ . Rajo haratīti rajoharaṇaṃ. Abhinimminitvā adāsi tattha pubbe katādhikārattā. Tathā hi yoniso ummujjanto ‘‘attabhāvassa panāyaṃ doso’’ti asubhasaññaṃ, aniccasaññañca paṭilabhitvā nāmarūpapariggahādinā pañcasu khandhesu ñāṇaṃ otāretvā kalāpasammasanādikkamena vipassanaṃ vaḍḍhetvā udayabbayañāṇādipaṭipāṭiyā vipassanaṃ anulomagotrabhusamīpaṃ pāpesi. Obhāsavissajjanapubbikā bhāsitagāthā obhāsagāthā.

Rāgo rajo ariyassa vinaye, na ca pana reṇu vuccati ‘‘rajo’’ti. Kasmā? Cittassa malīnabhāvakaraṇato. Rāgassetaṃ adhivacanaṃ ‘‘rajo’’ti. Etaṃ rajanti etaṃ rāgasaṅkhātaṃ rajaṃ. Vippajahitvāti aggamaggena visesato pajahanahetu. Paṇḍitā viharanti teti te pajahanakā paṇḍitā hutvā viharanti. Vītarajassa sabbaso pahīnarāgādirajassa buddhassa bhagavato sāsane. Tathā hi vadanti –

‘‘Cittamhi saṃkiliṭṭhamhi, saṃkilissanti māṇavā;

Citte suddhe visujjhanti, iti vuttaṃ mahesinā’’ti. (dī. ni. aṭṭha. 2.373; ma. ni. aṭṭha. 1.106; saṃ. ni. aṭṭha. 2.

我来直译这段巴利文：
386. 若如是"转向后以智决意"无碍解语如何,故说"也即"等。其中也即在无碍解中也。转向即"多转向"此句文依准备而说,非依转向。转向后以智决意依神通智而说,非依准备心相应或其它欲界智。因为彼不具如是威力。故即因为只依已得安止神通智而决意,故。显示此决意次第说"多转向"等。其中依决定即依生起。
为亲见证明,不仅仅是言说而已,而是为显示此者以自身证知此义故为身证。
红莲即莲花差别如"红华"。据说彼多瓣、色具足、极香。晨即早。此中此义 - 如称为红莲的莲花在晨旭日升起时绽放开敷未失香而光辉,如是以身香、德香而香,如秋季虚空中日轮以自光热照耀,以诸肢放光明故光辉的正等觉。
不堪即此教为修习实质,修习以教法为根本,汝不能学习教法,故不堪,此为意趣。不堪非只依住处而为主故。
比丘以出家言说说,或依未来比丘性如"佛到王舍城"。破布片即清净布片。除尘即除尘器。化作施与因彼处先有修习。如是如理出现"此身为过患"而得不净想、无常想后导智入五蕴以名色摄等依聚思惟等次第增长观后以生灭智等次第令观达随顺种姓近。以放光为前的所说偈为光明偈。
贪为垢在圣者律中,而尘不称为"垢"。为何?因令心染污。贪的此同义语为"垢"。此垢即此称为贪的垢。遍断即因以圣道殊胜断。彼等贤者住即彼等断者成为贤者而住。在离垢者即在一切已断贪等垢的佛世尊教中。如是说 -
"心若染污时,人人成染污;
心若清净时,人人成清净,
如是大仙说。";

3.100; itivu. aṭṭha. 88);

Chaḷabhiññāgahaṇena gahitāya chaḷabhiññāya vibhāvitepi ariyamagge anuttarabhāvasāmaññena phalanibbānehi saddhiṃ saṅgaṇhanto āha ‘‘nava lokuttaradhammā’’ti.

Pattassa pidahanākārena hatthaṃ ṭhapento ‘‘hatthaṃ pidahī’’ti vutto. Hatthanti vā karaṇatthe upayogavacanaṃ, hatthena pidahīti attho.

Sahassakkhattunti sahassadhā. Sahassadhā hi attānaṃ ekacitteneva nimminantopi sahassavāraṃ nimminanto viya hoti. Asatipi kiriyābyāvuttiyaṃ tadatthasiddhitoti imamatthaṃ dassetuṃ ‘‘sahassakkhattu’’nti vuttaṃ. Ambavaneti ambavane katavihāre. Rammeti ramaṇīye. Yāva kālappavedanā, tāva nisīdīti yojanā.

Aniyametvāti vaṇṇāvayavasarīrāvayavaparikkhārakiriyāvisesādīhi niyamaṃ akatvā. Nānāvaṇṇeti nānākāre yathāvuttavaṇṇādivasena nānāvidhe. Missakakeseti palitehi missitakese. Upaḍḍharattavaṇṇaupaḍḍhapaṇḍuvaṇṇādīsu aññataravaṇṇanti evaṃ upaḍḍharattacīvare. Padavasena atthassa , gamanavasena pāḷiyā bhaṇanaṃ padabhāṇaṃ. Parikathādivasena dhammassa kathanaṃ dhammakathā. Sarena bhaññaṃ suttādīnaṃ uccāraṇaṃ sarabhaññaṃ. Aparepīti vuttākārato aññepi dīgharassakisathūlādike nānappakārake. Icchiticchitappakārāyeva hontīti yathā yathā icchitā, taṃtaṃpakārāyeva honti. Yattakā hi visesā vaṇṇādivasena tesu icchitā, tattakavisesavantova te honti. Te pana tathā bahudhā bhinnākārepi vaṇṇavasena ārammaṇaṃ katvā ekameva adhiṭṭhānacittaṃ pavattati. Ayaṃ hissa ānubhāvo – yathā ekāva cetanā nānāvisesavantaṃ attabhāvaṃ nibbatteti, tattha bhavapatthanā kammassa visesapaccayo hoti. Acinteyyo ca kammavipākoti ce, idhāpi parikammacittaṃ visesapaccayo hoti, acinteyyo ca iddhivisayoti gahetabbaṃ. Esa nayoti yvāyaṃ bahubhāvanimmāne ‘‘abhiññāpādakaṃ jhānaṃ samāpajjitvā’’tiādinā adhiṭṭhānanayo vutto, esa nayo itaresupi adhiṭṭhānesu.

Iti avisesaṃ atidesena dassetvā visesaṃ sarūpato dassetuṃ ‘‘ayaṃ pana viseso’’tiādi vuttaṃ. Tattha iminā bhikkhunā icchantenāti sambandho. Maṃ jānissantīti ‘‘iddhimā’’ti maṃ jānissanti. Antarāvāti paricchinnakālassa abbhantare eva. Pādakajjhānantiādi parikammakaraṇākāradassanatthaṃ vuttaṃ, itaraṃ pana atideseneva vibhāvitanti. Evaṃ akarontoti ‘‘eko homī’’ti antarā adhiṭṭhānaṃ akaronto. ‘‘Yathāparicchinnakālavasenā’’ti iminā ‘‘sataṃ homī’’tiādinā adhiṭṭhānaṃ karontena kālaparicchedavaseneva kātabbanti dasseti. Sayameva eko hoti adhiṭṭhānassa paṭippassaddhattā. Ettha ca parikammādhiṭṭhānacittānaṃ iddhimā vaṇṇavasena sayameva ārammaṇaṃ hoti. Tesu parikammacittāni santatipaccuppannārammaṇāni. Adhiṭṭhānacittaṃ sampativattamānārammaṇaṃ adhiṭṭhānassa ekacittakkhaṇikattāti vadanti.

387.‘‘Āvibhāva’’nti padassa heṭṭhā vuttena hoti-saddena sambandho na yujjati upayogavacanena vuttattā, tathā vakkhamānena ca gacchati-saddena attano, paresañca āvibhāvassa icchitattā, nāmapadañca kiriyāpadāpekkhanti kiriyāsāmaññavācinā karoti-saddena yojetvā āha ‘‘āvibhāvaṃ karotī’’ti. Tirobhāvanti etthāpi eseva nayo . Yadi evaṃ kathaṃ paṭisambhidāyanti codanaṃ sandhāyāha ‘‘idameva hī’’tiādi. Kāmaṃ paṭisambhidāyaṃ ‘‘āvibhāvanti kenaci anāvaṭaṃ hotī’’tiādinā (paṭi. ma. 

我来直译这段巴利文：
以取六神通所取六神通显示圣道后,以无上性一般性与果涅槃摄而说"九出世法"。
以盖钵方

3.11) āgataṃ, tampi idameva āvibhāvakaraṇaṃ, tirobhāvakaraṇañca sandhāya vuttaṃ. Sesapadāni tesaṃyeva vevacanāni. Andhakāranti rattandhakāraṃ, divāpi vā bilaguhādigataṃ andhakāraṃ. Paṭicchannanti kuṭṭakavāṭādinā paṭicchāditaṃ. Anāpāthanti dūratāsukhumataratādinā na āpāthagataṃ. Ayanti iddhimā. Paṭicchannopi dūre ṭhitopi attā vā paro vā yathā dissatīti vibhattiṃ pariṇāmetvā yojetabbaṃ. Ālokajātanti ālokabhūtaṃ, jātālokaṃ vā.

388.Etaṃ pana pāṭihāriyanti āvibhāvapāṭihāriyamāha. Kena katapubbanti tattha kāyasakkhiṃ pucchitvā ‘‘satthā tāva kāyasakkhī’’ti dassentena ‘‘bhagavatā’’ti vatvā tamatthaṃ vibhāvetuṃ ‘‘bhagavā hī’’tiādi vuttaṃ. Sāvatthivāsike passantīti ānetvā sambandho, tathā ‘‘yāva avīciṃ dassesī’’ti. Ākāsagatesu heṭṭhimaheṭṭhimavimānesu uparūparivimānaṃ byavadhāyakesu byūhiyamānesu taggataṃ ākāsaṃ byūḷhaṃ nāma hotīti vuttaṃ ‘‘ākāsañca dvidhā viyūhitvā’’ti.

Ayamatthoti āvibhāvapāṭihāriyassa satthārā katabhāvo. Purimabuddhānaṃ paṭipattiāvajjanaṃ buddhappaveṇiyā anupālanatthaṃ. ‘‘Ekena pādenā’’tiādi tivikkamadassanaṃ. Nayaṃ deti yassa nayassa anusārena vācanāmaggaṃ ṭhapesi.

Cūḷaanāthapiṇḍiko nāma anāthapiṇḍikamahāseṭṭhissa kaniṭṭhabhātā.

Sinerupabbataṃnibbijjhitvāti taṃ parisāya dissamānarūpaṃyeva katvā nibbijjhitvā. Nanti sinerupabbataṃ.

Anekasatasahassasaṅkhassa okāsalokassa, taṃnivāsisattalokassa ca vivaṭabhāvakaraṇapāṭihāriyaṃ lokavivaraṇaṃ nāma. Mahābrahmāti sahampatimahābrahmā.

Passatha tāva apaṇṇakapaṭipadāya phalanti nirayabhayena tajjetvā satthu anupubbikathānayena saggasukhena palobhetvā, na pana saggasampattiyaṃ ninnabhāvāpādanena.

389. Yathā āvibhāvakaraṇe ālokakasiṇaṃ samāpajjitabbaṃ ālokanimmānāya, evaṃ tirobhāvakaraṇe andhakāranimmānāya nīlakasiṇaṃ samāpajjitabbaṃ. Kāmañcetaṃ pāḷiyaṃ sarūpato nāgataṃ, ‘‘vivaṭaṃ āvaṭa’’nti (paṭi. ma. 3.11) pana vacanato atthato āgatameva. Odātakasiṇantogadhaṃ vā ālokakasiṇanti vuttovāyamattho. Andhakāranti andhakāravantaṃ.

390.Avasese iṭṭiyattherādike.



我来直译这段巴利文：
来,彼也是依此显现作和隐没作而说。余句是彼等同义语。黑暗即夜黑暗,或日间穴洞等处黑暗。隐蔽即被墙壁等遮蔽。不现即因远或极细等而不现。此即神变者。隐蔽或远住的自己或他人如何见,应变格而连结。生光即成光,或生起光。
388. 此神变即说显现神变。谁先作即此中问身证后说"导师为身证"而说"世尊"后为显示彼义说"世尊"等。舍卫城住者见即带来连结,如是"乃至显示无间地狱"。在空中下下宫殿被上上宫殿遮障排列时,彼所在空间成为排列,故说"空分为二"。
此义即显现神变已为导师所作。念前佛所行为守护佛传承。"以一足"等为显示三步。授予方式即随顺彼方式而建立言教之道。
小给孤独即给孤独大居士的弟弟。
穿过须弥山即令彼众见其形而穿过。彼即须弥山。
显示数百千世界及彼住有情世界开显状态神变名为开显世界。大梵即娑婆主大梵。
且看无误道之果即以地狱怖威胁后以导师次第说而以天界乐引诱,而非令趣向天界成就。
389. 如显现作中应入光明遍为化作光明,如是隐没作中为化作黑暗应入青遍。虽此在经中未明说,但从"开显遮蔽"说,义已来。或说光明遍摄在白遍中。黑暗即有黑暗。
390. 其余如伊地耶长老等。

391. Pākaṭo iddhimā etassa atthīti pākaṭaṃ, pākaṭañca taṃ pāṭihāriyañcāti pākaṭapāṭihāriyaṃ. Na ettha iddhimā pākaṭoti apākaṭaṃ, apākaṭañca taṃ pāṭihāriyañcāti apākaṭapāṭihāriyaṃ. Iddhimato eva hi pākaṭāpākaṭabhāvenāyaṃ bhedo, na pāṭihāriyassa. Na hi taṃ apākaṭaṃ atthi.

Uttarimanussadhammāti manussadhammo vuccati dasa kusalakammapathadhammā, tato manussadhammato uttari. Iddhisaṅkhātaṃ pāṭihāriyaṃ iddhipāṭihāriyaṃ. Āḷindeti pamukhe. Okāsehīti pakira. Iddhābhisaṅkhāranti iddhipayogaṃ. Abhisaṅkhāsīti abhisaṅkhari, akāsīti attho. Tālacchiggaḷenāti kuñcikacchiddena. Aggaḷantarikāyāti piṭṭhasaṅghātānaṃ antarena.

Antarahitoti antaradhāyitukāmo. Bako brahmā yathā antaradhāyituṃ na sakkoti, tathā katvā bhagavā sayaṃ tassa, brahmagaṇassa ca anāpāthabhāvagamanena antarahito hutvā ‘‘samaṇassa gotamassa imasmiṃ ṭhāne atthibhāvo vā natthibhāvo vā na sakkā jānitu’’nti evaṃ brahmagaṇassa vacanokāso mā hotūti ‘‘bhavevāha’’nti imaṃ gāthaṃ abhāsi.

Tattha bhavevāhaṃ bhayaṃ disvāti ahaṃ bhave saṃsāre jātijarādibhedaṃ bhayaṃ disvā eva. Bhavañca vibhavesinanti imañca kāmabhavādiṃ tividhampi sattabhavaṃ, vibhavesinaṃ vibhavaṃ gavesamānampi pariyesamānampi punappunaṃ bhave eva disvā. Bhavaṃ nābhivadinti taṇhādiṭṭhivasena kiñci bhavaṃ na abhivadiṃ na gahesiṃ. Nandiñca na upādiyinti bhavataṇhaṃ na upagacchiṃ, na aggahesinti attho.

392.Alaggamānoti vinivijjhitvā gamanena kuṭṭādīsu katthaci na laggamāno. Āvajjitvā kataparikammenāti yassa parato gantukāmo, taṃ āvajjitvā ‘‘ākāso hotu, ākāso hotū’’ti evaṃ kataparikammena iddhimatā. Pākārapabbatāpekkhāya ‘‘susiro, chiddo’’ti ca pulliṅgavasena vuttaṃ. Ubbedhavasena pavattaṃ vivaraṃ susiraṃ. Tiriyaṃ pavattaṃ chiddaṃ.

Yattha katthaci kasiṇe parikammaṃ katvāti pathavīkasiṇādīsu yattha katthaci kasiṇe jhānaṃ samāpajjitvā parikammaṃ katvā ‘‘ākāso hotū’’ti adhiṭṭhātabbo. Tattha kāraṇamāha ‘‘aṭṭhasamāpattivasībhāvoyeva pamāṇa’’nti. Tasmā yaṃ yaṃ icchati, taṃ tadeva hoti. Etena pathaviyā ummujjananimujjane āpokasiṇasamāpajjanaṃ, udakādīsu pathavīnimmāne pathavīkasiṇasamāpajjanaṃ na ekantato icchitabbanti vuttaṃ hoti. Etanti etaṃ tirokuṭṭādigamanapāṭihāriyakaraṇe ākāsakasiṇasamāpajjanaṃ avassaṃ vattabbaṃ anucchavikabhāvato. Evañca katvā ‘‘ākāsakasiṇavasena paṭicchannānaṃ vivaṭakaraṇa’’ntiādivacanaṃ viya pathavīkasiṇavasena ‘‘ekopi hutvā bahudhā hotī’’tiādibhāvo ‘‘ākāse vā udake vā pathaviṃ nimminitvā padasā gamanaṃ icchatī’’tiādinā yaṃ pakiṇṇakanaye vuttaṃ, tampi samatthitaṃ hoti.

‘‘Doso natthī’’ti dvikkhattuṃ baddhaṃ subaddhaṃ viya daḷhīkaraṇaṃ nāma hotīti adhippāyena vatvā tena payojanābhāvaṃ dassetuṃ ‘‘puna samāpajjitvā’’tiādi vuttaṃ. Adhiṭṭhitattā ākāso hotiyevāti sacepi kiñci antarā upaṭṭhitaṃ pabbatādi siyā, tampi ‘‘ākāso hotū’’ti adhiṭṭhitattā ākāso hotiyeva. Idampi aṭṭhānaparikappanamattaṃ, tādisassa upaṭṭhānameva natthīti dassetuṃ ‘‘antarā’’tiādi vuttaṃ.



我来直译这段巴利文：
391. 神变者于此显著为显著,显著而为神变为显著神变。于此神变者不显著为不显著,不显著而为神变为不显著神变。因此差别依神变者的显著不显著,非依神变。因为彼不是不显著。
超人法即说人法为十善业道法,超过彼人法。名为神通神变为神通神变。阿梨因陀即前廊。遍布即散布。神变加行即神通运作。加行即造作,即作为义。多罗树钥孔即钥孔。门隙即门板之间。
隐没即欲隐没。如梵天巴卡不能隐没,如是世尊使自己对彼及梵众不现而成隐没,"沙门瞿昙在此处有无不能知"如是梵众无说话机会而说此偈"实我"。
其中实我见怖即我见生死轮回生老等怖。有及求无有即此欲有等三有及求无有求断灭再再见于有。不说有即依贪见不说任何有不取。不取喜即不近不取有爱,此为义。
392. 不着即以穿过行进于墙等任何处不着。转向作准备即欲去彼处转向"成为虚空,成为虚空"如是已作准备的神变者。依墙山说"有孔,穿透"以阳性。依高度行虚空为有孔。横行为穿透。
于任何遍作准备即于地遍等任何遍入禅作准备当决意"成为虚空"。其中说因"八定自在即量"。故欲何即成何。以此说入水遍于地出没入,于水等化地入地遍非一定须欲。此即此于穿墙等行神变作须必说入虚空遍因合适。如是作已如"依虚空遍令隐蔽开现"等语如是依地遍一成多等于杂说中说"欲于虚空或水化地以足行"等也成立。
说"无过"二次如结得好即加强之意,为显示无此用说"再入"等。因决意故即成虚空即如有任何山等在中间现起,彼也因决意"成为虚空"故即成虚空。此也仅假设不合理,为显示如是现起根本无故说"中间"等。

393.Paricchinditvāti yathicchitaṭṭhānaṃ ñāṇena paricchinditvā. Tatrāti tasmiṃ pathaviyā udakabhāvādhiṭṭhāne ayaṃ yathāvuttapaṭipattivibhāvinī pāḷi. Parato ‘‘tatrāyaṃ pāḷī’’ti āgataṭṭhānesupi iminā nayena attho veditabbo.

Soti iddhimā. Adhiṭṭhānakāle kālaparicchedaṃ katvā adhiṭṭhātīti vuttaṃ ‘‘paricchinnakālaṃ pana atikkamitvā’’ti. Pakatiyā udakaṃ animmānaudakaṃ.

394.Viparītanti yaṃ udakaṃ akkamitvā akkamanto na saṃsīdati, taṃ panettha iddhiyā pathavīnimmānavasena veditabbaṃ. Pathavīkasiṇanti pathavīkasiṇajjhānaṃ.

395.Pallaṅkanti samantato ūrubaddhāsanaṃ. Chinnapakkho, asañjātapakkho vā sakuṇo ḍetuṃ na sakkotīti pāḷiyaṃ ‘‘pakkhī sakuṇo’’ti (paṭi. ma. 3.11) pakkhī-saddena visesetvā sakuṇo vuttoti ‘‘pakkhehi yuttasakuṇo’’ti āha. Parikammaṃ katvāti ‘‘pathavī hotū’’ti parikammaṃ katvā.

Ākāse antalikkheti antalikkhasaññite ākāse. Yattha yattha hi āvaraṇaṃ natthi, taṃ taṃ ‘‘ākāsa’’nti vuccati. Ayañca iddhimā na pathaviyā āsanne ākāse gacchati. Yattha pana pakkhīnaṃ agocaro, tattha gacchati, tādisañca loke ‘‘antalikkha’’nti vuccati. Tena vuttaṃ ‘‘antalikkhasaññite ākāse’’ti.

Theroti pubbe vutta tipiṭakacūḷābhayatthero. Samāpattisamāpajjananti puna samāpattisamāpajjanaṃ. Nanu samāhitamevassa cittanti iddhimato pāṭihāriyavasena pavattamānassa cittaṃ accantaṃ samāhitameva hoti, na aññadā viya asamāhitanti adhippāyo. Taṃ pana therassa matimattaṃ. Pubbe hi pathavīkasiṇaṃ samāpajjitvā pathaviṃ adhiṭṭhāya gacchati, idāni pana ākāso icchitabbo, tasmā ākāsakasiṇaṃ samāpajjitabbameva. Tenāha ‘‘kiñcāpī’’tiādi. Tirokuṭṭapāṭihāriyevuttanayeneva paṭipajjitabbanti yathā tattha kuṭṭādi ‘‘ākāso hotū’’ti adhiṭṭhānena ākāso hoti, evaṃ idhāpi pabbatarukkhādiṃ adhiṭṭhānena ākāsaṃ katvā gantabbanti attho. Atha vā tirokuṭṭapāṭihāriye vuttanayenevāti ‘‘sace panassa bhikkhuno adhiṭṭhahitvā gacchantassā’’tiādinā (visuddhi. 2.392) tattha vuttanayena. Etena ‘‘purimādhiṭṭhānabaleneva cassa antarā añño pabbato vā rukkho vā utumayo uṭṭhahissatīti aṭṭhānameveta’’nti nāgādīhi kayiramāno vibandho gamanantarāyaṃ na karotīti dasseti.

Okāseti janavivitte yuttaṭṭhāne. Pākaṭo hoti ākāsacārī ayaṃ samaṇoti.



我来直译这段巴利文：
393. 区划即以智区划如所欲处。此中即于彼地成水决意中此如所说行显示经文。后"此中此经文"等处也应依此理解义。
彼即神变者。决意时作时限决意故说"超过限定时"。自性水非化作水。
394. 相反即于水踏步行者不沉,此中应知依神通化地。地遍即地遍禅。
395. 结跏趺即四周束缚大腿坐。断翼或未生翼鸟不能飞故经中以"有翼鸟"翼字差别而说鸟故说"具翼鸟"。作准备即作"成为地"准备。
空中虚空即称为虚空的空中。凡无障碍处皆称"空"。此神变者不行于近地空中。而行于鸟所不行处,如是在世间称为"虚空"。故说"称为虚空的空中"。
长老即前说三藏小无畏长老。入定即再入定。难道其心非专注即神变者依神变而行时心极专注,非如其它时不专注,此为意趣。但彼是长老意见而已。因为先入地遍决意地而行,但今欲虚空,故必须入虚空遍。故说"虽然"等。应依穿墙神变所说方式行即如彼处墙等以"成为虚空"决意成虚空,如是此处也应决意山树等成虚空而行,此为义。或依穿墙神变所说方式即依彼处所说"若比丘决意行时"等方式。以此显示龙等所作障碍不能障碍行进因"先决意力彼中其它山或树或时节所生生起即无是处"。
处即离人合宜处。显著为空中行者此沙门。

396.Dvācattālīsayojanasahassaggahaṇaṃ paṭhamakappavasena kataṃ, tato paraṃ pana anukkamena pathaviyā ussitabhāvena tato katipayayojanūnatā siyā, appakaṃ adhikaṃ vā ūnaṃ vā gaṇanūpagaṃ na hotīti tathā vuttaṃ. Tīsu dīpesu ekakkhaṇe ālokakaraṇenāti yadā yasmiṃ dīpe majjhe tiṭṭhanti, tadā tato purimasmiṃ atthaṃ gacchantā pacchime udentā hutvā ālokakaraṇena. Aññajotīnaṃ vā abhibhavanena, duddasatāya ca mahiddhike. Sattānaṃ sītapariḷāhavūpasamanena, osadhitiṇavanappatīnaṃ paribrūhanena ca mahānubhāve. Chupatīti phusati. Parimajjatīti hatthaṃ ito cito ca sañcārento ghaṃseti. Abhiññāpādakajjhānavasenevāti yassa kassaci abhiññāpādakajjhānavasena. Eva-kārena pādakajjhānavisesaṃ nivatteti, na adhiṭṭhānaṃ. Tenevāha ‘‘natthettha kasiṇasamāpattiniyamo’’ti. Tirokuṭṭapāṭihāriyādīsu viya imasmiṃ nāma kasiṇe jhānaṃ samāpajjitvā adhiṭṭhātabbanti na ettha koci niyamo atthīti attho. Tathā hi pāḷiyaṃ kiñci samāpattiṃ aparāmasitvā ‘‘idha so iddhimā’’tiādi (paṭi. ma. 

我来直译这段巴利文：
396. 说四万二千由旬依第一劫说,其后随次第因地升高故从彼减少若干由旬,少增或减不入计数故如是说。以一刹那于三洲作光明即当立于何洲中时,则从彼前者没于后者升起而作光明。或以胜过他光,因难见故大神通。以止息有情寒热,以增长药草树木故大威力。触即触。抚摸即移动手此处彼处而摩擦。仅依神通基础禅即依任何神通基础禅。仅字遮止基础禅差别,非遮止决意。故说"此中无遍入定限制"。如穿墙神变等入此名遍禅当决意,此中无任何限制,此为义。如是经中不说及任何定而说"此中彼神变者"等。
provided by EasyChat

3.10-11) vuttaṃ. Hatthapāse hoti ‘‘candimasūriye’’ti evaṃ vuttaṃ candimasūriyamaṇḍalaṃ. Rūpagataṃ hatthapāseti hatthapāse ṭhitaṃ rūpagataṃ, hatthapāse vā rūpagataṃ. Hatthaṃ vā vaḍḍhetvā parāmasatīti yojanā.

Upādinnakaṃ nissāya anupādinnakassa vaḍḍhanaṃ vuttaṃ. Yuttiyā panettha upādinnakassapi vaḍḍhanacchāyā dissati. Attano aṇumahantabhāvāpādane upādinnakassa hāpanaṃ viya vaḍḍhanampi labbhateva. Yathā āyasmato mahāmoggallānassa nandopanandadamaneti evaṃ pavattaṃ sahavatthunā theravādaṃ āharitvā tamatthaṃ dassetuṃ ‘‘tipiṭakacūḷanāgatthero āhā’’tiādi āraddhaṃ. Kiṃ pana na hoti, hotiyevāti adhippāyo. Dve hi paṭisedhā pakatiṃ gamentīti. ‘‘Tadā mahantaṃ hoti mahāmoggallānattherassa viyā’’ti idaṃ yathādhikatatthadassanavasena vuttaṃ, khuddakabhāvāpādanampettha labbhateva.

Nandopanandanāgadamanakathāvaṇṇanā

Olokesi buddhāciṇṇavasena ‘‘atthi nu kho assa upanissayo’’ti. Lokiyaṃ ratanattaye pasādalakkhaṇaṃ sāsanāvatāraṃ sandhāyāha ‘‘appasanno’’ti. Micchādiṭṭhito vivecetvā pasādetabboti adhippāyo. Tenāha ‘‘ko nu kho…pe… viveceyyā’’ti.

Taṃ divasanti yadā bhagavā bhikkhusaṅghaparivuto tāvatiṃsabhavanābhimukho gacchati, taṃ divasabhāgaṃ. Āpānabhūmiṃ sajjayiṃsūti yattha so nisinno bhojanakiccaṃ karoti, taṃ parivesanaṭṭhānaṃ sittaṃ sammaṭṭhaṃ bhojanūpakaraṇūpanayanādinā sajjayiṃsu paṭiyādesuṃ. Tividhanāṭakehīti vadhūkumārikaññāvatthāhi tividhāhi nāṭakitthīhi. Olokayamānoti pekkhanto, vicārento vā.

Uparūparīti matthakamatthake. Bhavanenāti bhavanapadesena. Bhogehīti sarīrabhogehi. Avakujjenāti nikujjitena. Gahetvāti yathā tāvatiṃsabhavanassa padesopi nāvasissati, evaṃ pariyādāya.

Sineruparibhaṇḍanti sinerumekhalaṃ. Sinerussa kira samantato bahalato, puthulato ca pañcayojanasahassaparimāṇāni cattāri paribhaṇḍāni tāvatiṃsabhavanassa ārakkhāya nāgehi, garuḷehi, kumbhaṇḍehi, yakkhehi ca adhiṭṭhitāni, tāni paribhaṇḍabhāvasāmaññena ekajjhaṃ katvā ‘‘paribhaṇḍa’’nti vuttaṃ. Tehi kira sinerussa upaḍḍhaṃ pariyādinnaṃ.

Attabhāvaṃ vijahitvāti manussarūpaṃ antaradhāpetvā. Bādhatīti khedamattaṃ uppādeti.

Attabhāvaṃ vijahitvāti sukhumattabhāvanimmānena nāgarūpaṃ vijahitvā. Mukhaṃ vivari ‘‘mukhagataṃ samaṇaṃ saṃkhādissāmī’’ti. Pācīnena ca pacchimena cāti nāgassa tathānipannattā vuttaṃ. Suṭṭhu satiyā paccupaṭṭhāpanatthamāha ‘‘manasi karohī’’ti.

Āditopaṭṭhāya sabbapāṭihāriyānīti tadā therena katapāṭihāriyāni sandhāya vuttaṃ. Imaṃ pana ṭhānanti imaṃ nāsāvātavissajjanakāraṇaṃ.

Anubandhīti ‘‘na sakkā evaṃmahiddhikassa imassa samaṇassa paṭipaharitu’’nti bhayena palāyantaṃ anubandhi.


我来直译这段巴利文：
届手处"日月"即如是说的日月轮。色物届手处即立于届手处的色物,或届手处的色物。或增长手而触摸为连结。
说依所执持增长非所执持。但依理此中也见所执持增长影。于自身成微小大时如减少所执持也得增长。如大目犍连尊者调伏难陀优波难陀时如是带来长老论与事例为显示彼义而开始"三藏小龙长老说"等。难道不成,必成为意趣。因为两否定成肯定。"彼时成大如大目犍连长老"此依所说义显示而说,此中也得成小。
调伏难陀优波难陀龙事注释
观察依佛常法"彼有近缘否"。依世间于三宝信相入教说"无信"。意趣为应令离邪见而生信。故说"谁能...令离"。
彼日即当世尊随比丘僧向往三十三天,彼日分。准备饮食处即彼坐而作食事处,以洒扫布置食具等准备供养处。三类舞女即以少女、童女、处女形态三类舞女。观看即看,或巡视。
上上即顶顶。住处即以住处部分。身圈即以身圈。倒竖即倒立。取即如不余三十三天处分,如是遍取。
须弥边际即须弥带。据说须弥四周厚度、广度五千由旬量的四边际龙、金翅鸟、鸠盘荼、夜叉住持为护三十三天,彼等以边际一般性合而说"边际"。据说以彼等遍取须弥一半。
舍身即隐没人形。恼即生些许困扰。
舍身即以微细身化作舍龙形。张口欲"嚼口中沙门"。东方与西方即因龙如是卧而说。为善立念故说"作意"。
从始一切神变即说当时长老所作神变。此处即此放鼻息因缘。
追即因惧"不能如是对抗此大神通沙门"而追逃者。


Ekapaṭipāṭiyāti ekāya paṭipāṭiyā, nirantaranti attho. Ayamevāti yā upādinnakaṃ nissāya anupādinnakassa vaḍḍhi, ayameva. Ettha edise hatthavaḍḍhanādipāṭihāriye yutti yuttarūpā cittato, ututo vā upādinnakarūpānaṃ anuppajjanato. Atha vā upādinnanti sakalameva indriyabaddhaṃ adhippetaṃ. Evampi tassa tathā vaḍḍhi na yujjati evāti vuttanayeneva vaḍḍhi veditabbā. Ekasantāne upādinnaṃ, anupādinnañca sambhinnaṃ viya pavattamānampi atthato asambhinnameva. Tattha yathā āḷhakamatte khīre anekāḷhake udake āsitte yadipi khīraṃ sabbena sambhinnaṃ sabbatthakameva lambamānaṃ hutvā tiṭṭhati, tathāpi na tattha khīraṃ vaḍḍhati, udakameva vaḍḍhati, evamevaṃ yadipi upādinnaṃ anupādinnañca sambhinnaṃ viya pavattati, tathāpi upādinnaṃ na vaḍḍhati, iddhānubhāvena cittajaṃ, tadanusārena utujañca vaḍḍhatīti daṭṭhabbaṃ.

Soti so iddhimā. Evaṃ katvāti vuttākārena hatthaṃ vā vaḍḍhetvā te vā āgantvā hatthapāse ṭhite katvā. Pādaṭṭhapanādipi vuttanayeneva veditabbaṃ. Aparopi iddhimā. Tathevāti pāṭihāriyakaraṇato pubbe viya. Tathūpamametanti yathā udakapuṇṇāsu nānāpātīsu bahūhi nānācandamaṇḍalesu dissamānesu na tena candamaṇḍalassa gamanādiuparodho, bahūnañca paccekaṃ dassanaṃ ijjhati, tathūpamametaṃ pāṭihāriyaṃ candimasūriyānaṃ gamanādiuparodhābhāvato, bahūnañca iddhimantānaṃ tattha iddhipayogassa yathicchitaṃ samijjhanatoti adhippāyo.



我来直译这段巴利文：
一次第即一次第,无间为义。此即依所执持增长非所执持,此即是。此中如是手增长等神变,理不合理因从心或时节不生所执持色。或所执持意指一切根结合。如是彼如是增长不合理故应知如所说方式增长。一相续所执持与非所执持虽似混合而行,事实上非混合。其中如一阿罗迦量乳注入多阿罗迦量水中,虽乳与一切混合遍一切流动而住,然彼处乳不增长,只水增长,如是虽所执持与非所执持似混合而行,然所执持不增长,应知以神通威力心生及随之时节生增长。
彼即彼神变者。如是作即以所说方式或增长手或彼等来立于届手处而作。足立等也应依所说方式了知。其他神变者。如是即如神变作前。如是喻即如满水诸器中见多种月轮时不障碍月轮行等,且多人各别见成就,如是喻此神变因不障碍日月行等,且多神变者于彼神通运作如欲成就为意趣。

397.Paricchedaṃ katvāti abhividhivasena pana paricchedaṃ katvā, na mariyādavasena. Tathā hesa brahmaloke attano kāyena vasaṃ vatteti. Pāḷīti paṭisambhidāmaggapāḷi.

Yāvabrahmalokāpi kāyena vasaṃ vattetīti ettha yasmā na brahmalokasseva gamanaṃ adhippetaṃ, nāpi brahmalokassa gamanameva, atha kho aññathā aññampi. Yāva brahmalokāti pana dūrāvadhinidassanametaṃ, tasmā ‘‘sace brahmalokaṃ gantukāmā hotī’’ti vatvāpi itarampi dassetuṃ ‘‘santikepi dūre adhiṭṭhātī’’tiādi vuttaṃ. Tattha pi-saddo samuccayattho, tena vuttāvasesassa adhiṭṭhāniddhiyā nipphādetabbassa sabbassāpi saṅgaho, na vuttassevāti daṭṭhabbaṃ.

Yamakapāṭihāriyāvasānetiādinā tivikkamassa adhiṭṭhāniddhinipphannatā vuttā, aññattha pana lakkhaṇānisaṃsatā. Tadubhayaṃ yathā aññamaññaṃ na virujjhati, tathā vicāretvā gahetabbaṃ.

Nīlamātikanti nīlavaṇṇodakamātikaṃ.

Mahābodhinti aparājitapallaṅkaṃ mahābodhiṃ. Citte uppanne santike akāsīti tathā cittuppattisamanantarameva pathaviṃ, samuddañca saṃkhipitvā mahābodhisantike akāsi.

Nakkhattadivaseti mahadivase. Candapūveti candasadise candamaṇḍalākāre pūve. Ekapattapūramattamakāsīti yathā te pamāṇato sarūpeneva antopattapariyāpannā honti, tathā akāsi.

Kākavaliyavatthusmiñca ‘‘bhagavā thokaṃ bahuṃ akāsī’’ti ānetvā sambandhitabbaṃ. Taṃ pana vatthuṃ saṅkhepatova dassetuṃ ‘‘mahākassapatthero kirā’’tiādi vuttaṃ. Samāpattiyāti nirodhasamāpattiyā.

Gaṅgātīreti tambapaṇṇidīpe gaṅgānadiyā tīre. Saññaṃ adāsīti yathā te yathādhiṭṭhitaṃ sappiṃ passanti, tathā saññaṃ adāsi.

Tassāti yassa brahmuno rūpaṃ daṭṭhukāmo, tassa brahmuno rūpaṃ passati. Saddaṃ suṇātīti dibbāya sotadhātuyā brahmuno saddaṃ suṇāti. Cittaṃ pajānātīti cetopariyañāṇena brahmuno cittaṃ pajānāti. Karajakāyassa vasenāti cātumahābhūtikarūpakāyassa vasena. ‘‘Cittaṃ pariṇāmetī’’ti ettha kiṃ taṃ cittaṃ, kathaṃ vā pariṇāmananti āha ‘‘pādakajjhānacittaṃ gahetvā kāye āropetī’’ti. Kathaṃ pana kāye āropetīti āha ‘‘kāyānugatikaṃ karotī’’ti. Evampi saddadandharovāyanti vacanapathaṃ pacchindanto āha ‘‘dandhagamana’’nti. Karotīti sambandho. Kāyagamanaṃ hi dandhaṃ, dandhamahābhūtapaccayattāti adhippāyo. Ayañhettha attho – dissamānena kāyena gantukāmatāya vasena cittaṃ pariṇāmento yogī pādakajjhānaṃ samāpajjitvā vuṭṭhāya ‘‘idaṃ cittaṃ kāyo viya dandhagamanaṃ hotū’’ti parikammaṃ karoti. Tathā parikammakaraṇaṃ hi sandhāya ‘‘pādakajjhānacittaṃ gahetvā’’ti vuttaṃ. Parikammaṃ pana katvā puna samāpajjitvā ñāṇena adhiṭṭhahanto taṃ cittaṃ kāye āropeti, kāyānugatikaṃ dandhagamanaṃ karoti.


我来直译这段巴利文：
397. 作区划即依特定方式作区划,非依界限。如是彼以自身于梵界转变。经即无碍解道经。
乃至梵界以身转变此中因不仅意指往梵界,也非仅梵界行,而是以他方式他也。乃至梵界即为显示远界限,故说"若欲往梵界"后为显示其它而说"在近也决意远"等。其中也字为总摄义,以此应知摄一切所说余决意神通所成就,非仅所说。
在双神变终时等说三步成就决意神通,但他处说相与功德。彼二如何互不相违,如是思择而取。
青水道即青色水渠。
大菩提即不败结跏趺大菩提。心生时使在近即如是心生即刻缩小地与海而使在大菩提近。
节日即大日。月饼即如月般月轮形饼。使成一钵量即使如是以量原形摄入钵内。
乌食事及"世尊使少成多"应带来连结。彼事为略显而说"大迦叶长老"等。定即灭尽定。
恒河岸即铜色洲(斯里兰卡)恒河岸。给想即如彼等见如所决意酥,如是给想。
彼即欲见何梵天色,见彼梵天色。闻声即以天耳界闻梵天声。知心即以他心智知梵天心。依所生身即依四大所造色身。"转变心"此中何心,如何转变说"取基础禅心置于身"。如何置于身说"使随身"。如是也语迟慢说"迟行"。作为连结。因身行迟慢,为意趣因依迟慢大种缘。此中此义-瑜伽者以见身欲去转变心,入基础禅出定作"此心如身迟行"准备。依如是作准备说"取基础禅心"。作准备后再入定以智决意置彼心于身,作随身迟行。


Sukhasaññanti sukhasahagataṃ saññaṃ, saññāsīsena niddeso. Lahubhāvena saññātanti lahusaññaṃ. Kathaṃ pana iddhicittena saha sukhasaññāya sambhavoti āha ‘‘sukhasaññā nāma upekkhāsampayuttā saññā’’ti. Sukhanti saññātanti vā sukhasaññaṃ. Tenevāha ‘‘upekkhā hi santaṃ sukhanti vuttā’’ti ekantagarukehi nīvaraṇehi, oḷārikehi anupasantasabhāvehi ca vitakkādīhi vippayogo cittacetasikānaṃ lahubhāvassa kāraṇanti dassento āha ‘‘sāyeva…pe… veditabbā’’ti. Taṃ okkantassāti taṃ sukhalahusaññaṃ anuppattassa. Assāti yogino. Gantukāmatā eva ettha pamāṇanti ettha etasmiṃ dissamānena kāyena gamane yaṃ ṭhānaṃ gantukāmo, taṃ uddissa gantukāmatāvasena pavattaparikammādhiṭṭhānāni eva pamāṇaṃ, tāvatā gamanaṃ ijjhati. Tasmā magganimmānavāyuadhiṭṭhānehi vināpi icchitadesappatti hotīti. Idāni tamevatthaṃ pākaṭataraṃ kātuṃ ‘‘sati hī’’tiādi vuttaṃ.

Kāyaṃ gahetvāti karajakāyaṃ ārammaṇakaraṇavasena parikammacittena gahetvā. Citte āropetīti ‘‘ayaṃ kāyo idaṃ cittaṃ viya hotū’’ti pādakajjhānacitte āropeti taggatikaṃ karoti. Tenāha ‘‘cittānugatikaṃ karoti sīghagamana’’nti. Cittagamananti cittappavattimāha. Idaṃ pana cittavasena kāyapariṇāmanapāṭihāriyaṃ. Cittagamanamevāti cittena samānagamanameva. Kathaṃ pana kāyo dandhappavattiko lahuparivattinā cittena samānagatiko hotīti? Na sabbathā samānagatiko. Yatheva hi kāyavasena cittapariṇāmane cittaṃ sabbathā kāyena samānagatikaṃ na hoti. Na hi tadā cittaṃ sabhāvasiddhena attano khaṇena avattitvā garuvuttikassa rūpadhammassa khaṇena vattati. ‘‘Idaṃ cittaṃ ayaṃ kāyo viya hotū’’ti pana adhiṭṭhānena dandhagatikassa kāyassa anuvattanato yāva icchitaṭṭhānappatti, tāva kāyagatianulomeneva hutvā santānavasena pavattamānaṃ cittaṃ kāyagatiyā pariṇāmitaṃ nāma hoti, evaṃ ‘‘ayaṃ kāyo idaṃ cittaṃ viya hotū’’ti adhiṭṭhānena pageva sukhalahusaññāya sampāditattā abhāvitiddhipādānaṃ viya dandhaṃ avattitvā yathā lahukatipayacittavāreheva icchitaṭṭhānappatti hoti, evaṃ pavattamāno kāyo cittagatiyā pariṇāmito nāma hoti, na ekacittakkhaṇeneva icchitaṭṭhānappattiyā.

Evañca katvā ‘‘seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyyā’’ti idampi upamāvacanaṃ nippariyāyeneva samatthitaṃ hoti. Avassaṃ cetaṃ evaṃ sampaṭicchitabbaṃ, aññathā suttābhidhammapāṭhehi, vinayaaṭṭhakathāya ca virodho siyā, dhammatā ca vilomitā. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampī’’ti (a. ni. 1.11 ādayo) hi ettha aññagahaṇena rūpadhammā gahitā alahuparivattitāya. Abhidhamme (paṭṭhā. 1.

我来直译这段巴利文：
乐想即乐俱想,以想为首说。以轻性想为轻想。如何神通心与乐想共生说"乐想即舍相应想"。想为乐即乐想。故说"舍说为寂乐"以显示离决定重的盖,粗重未寂性的寻等为心心所轻性因说"彼即...应知"。入彼即达到彼乐轻想。彼即瑜伽者。此中欲去即量即此以见身行时欲去何处,依彼欲去而行的准备决意即量,以彼成就行。故无须造路风决意而得达欲处。今为更显彼义说"因有"等。
取身即以准备心以所缘方式取所生身。置于心即"此身如此心"而置于基础禅心使随彼行。故说"使随心急行"。心行即说心转起。此为依心转变身神变。即心行即与心同行。如何迟行身与急转心同行?非一切同行。如依身转变心时心非一切与身同行。因彼时心不以自性成就自刹那而以重行色法刹那而行。但以"此心如此身"决意随迟行身乃至达欲处,随顺身行相续而行的心名为转变成身行,如是以"此身如此心"决意先已以乐轻想成就而不如未修神足者迟行,如以少数轻心刹那达欲处,如是行的身名为转变成心行,非一心刹那达欲处。
如是作已"譬如力士伸屈臂或屈伸臂"此譬喻语也无譬喻义成立。此必须如是接受,否则与经论文、律注相违,违逆法性。因"诸比丘,我不见一法"此中以他摄取色法因不轻转。阿毗达磨;

1.10-11) ca purejātapaccayo rūpameva vutto, pacchājātapaccayo ca tasseva. Yattha yattha ca dhammā uppajjanti, tattha tattheva bhijjanti. Natthi desantarasaṅkamanaṃ, na ca sabhāvo aññathā hotīti. Na hi iddhibalena dhammānaṃ kenaci lakkhaṇaṃ aññathattaṃ kātuṃ sakkā, bhāvaññathattameva pana kātuṃ sakkā. ‘‘Tīsupi khaṇesū’’ti idampi gamanārambhaṃ sandhāya vuttaṃ, na gamananiṭṭhānanti vadanti. Theroti aṭṭhakathācariyānaṃ antare eko thero. Idhāti idaṃ pāṭihāriyaṃ vibhajitvā vuttapāṭhe. Sayaṃ gamanameva āgataṃ ‘‘brahmalokaṃ gacchatī’’ti vuttattā.

Cakkhusotādīnanti cakkhusotādīnaṃ aṅgānaṃ. Tathā hi vuttaṃ ‘‘sabbaṅgapaccaṅga’’nti, sabbaaṅgapaccaṅgavantanti attho. Pasādo nāma natthīti imināva bhāvajīvitindriyānampi abhāvo vuttoti daṭṭhabbaṃ. Rucivasenāti icchāvasena. Aññampīti bhagavatā kariyamānato aññampi kiriyaṃ karoti. Ayañcettha buddhānubhāvo. Yadi sāvakanimmitesu nānappakāratā natthi, ‘‘sace pana nānāvaṇṇe kātukāmo hotī’’tiādi yaṃ heṭṭhā vuttaṃ, taṃ kathanti? Taṃ tathā tathā parikammaṃ katvā adhiṭṭhahantassa te te vaṇṇavayādivisesā parikammānurūpaṃ ijjhantīti katvā vuttaṃ. Idha pana yathādhiṭṭhite nimmitarūpe sace sāvako ‘‘ime visesā hontū’’ti icchati, na ijjhati, buddhānaṃ pana ijjhatīti ayamattho dassitoti na koci virodho.

Idāni yāni tāni ‘‘yāva brahmalokāpi kāyena vasaṃ vattetī’’ti (paṭi. ma. 3.10) pāḷiyā atthadassanavasena vibhattāni ‘‘dūrepi santike adhiṭṭhātī’’tiādīni cuddasa pāṭihāriyāni , tattha sikhāppattaṃ kāyena vasavattanapāṭihāriyaṃ dassetuṃ ‘‘ettha cā’’tiādi āraddhaṃ. Tattha yanti kiriyāparāmasanaṃ, tena ‘‘rūpaṃ passatī’’ti ettha yadetaṃ rūpadassanaṃ, ‘‘saddaṃ suṇātī’’ti ettha yadetaṃ saddasavanaṃ, ‘‘cittaṃ pajānātī’’ti ettha yadetaṃ cittajānananti evaṃ dibbacakkhusotacetopariyañāṇakattukaṃ dassanasavanajānanakiriyaṃ parāmasatīti daṭṭhabbaṃ. Ito paresu santiṭṭhatītiādīsupi eseva nayo. Yampissāti yampi assa. Yogino adhiṭṭhānanti sambandho. Yañca khoti ettha kho-saddo avadhāraṇattho, visesattho vā, tena ayamevettha kāyena vasavattanapāṭihāriyesu ukkaṭṭhataranti dīpeti. Kasmā? ‘‘Ayaṃ nu kho iddhimā, ayaṃ nu kho nimmito’’ti ekaccassa brahmuno āsaṅkuppādanato. Yadaggena cetaṃ adhiṭṭhitaṃ visesato manomayanti vuccati, tadaggena ukkaṭṭhataranti veditabbaṃ. Tenāha ‘‘ettāvatā kāyena vasaṃ vatteti nāmā’’ti. Yadi evaṃ kasmā idha sesāni gahitānīti āha ‘‘sesaṃ…pe… vutta’’nti.

398.Idaṃ nānākaraṇanti kāmamimāpi dve iddhiyo adhiṭṭhānavaseneva ijjhanti, tathāpi idaṃ idāni vuccamānaṃ imāsaṃ nānākaraṇaṃ viseso. Pakativaṇṇaṃ vijahitvāti attano pakatirūpaṃ vijahitvā apanetvā, paresaṃ adassetvāti attho. Kumārakavaṇṇanti kumārakasaṇṭhānaṃ. Dassetīti tathā vikubbanto attani dasseti. Nāgavaṇṇaṃ vātiādīsupi eseva nayo. Hatthimpi dassetīti attānampi hatthiṃ katvā dasseti, bahiddhāpi hatthiṃ dasseti. Etadatthameva hi idha ‘‘hatthivaṇṇaṃ vā dassetī’’ti avatvā ‘‘hatthimpi dassetī’’ti (paṭi. ma. 

我来直译这段巴利文：
及前生缘说唯色,后生缘亦对彼。诸法于何处生,即于彼处灭。无处间转移,自性不变异。因以神通力不能使诸法任何相变异,但能使状态变异。"于三刹那"此也依行始说,非依行终而说。长老即注释师中一长老。此即此神变分别说文中。来唯自行因说"往梵界"。
眼耳等即眼耳等诸支。如是说"一切支分",义为具一切支分。说"无净"以此也应知无有生命根。依乐即依欲。其他即作世尊所作外其他作。此中此为佛威力。若声闻所化无种种性,如何之前说"若欲作种种色"等?说彼依如是如是作准备决意,彼彼色年等差别随准备成就而说。但此中若声闻于如所决意所化色欲"有此等差别",不成就,但诸佛则成就,显示此义故无相违。
今彼等依"乃至梵界以身转变"经义分别说的"在远近决意"等十四神变,其中为显身转变神变到顶说"此中"等开始。其中即指行,以彼应知"见色"此中此见色,"闻声"此中此闻声,"知心"此中此知心,如是指天眼耳他心智作者的见闻知行。此后"住立"等也此理。彼之即彼之。瑜伽者决意为连结。其即此中即字为限定或差别义,以此显示此于身转变神变中最胜。何故?因生某梵天"此是神变者,此是所化"疑。以此称为殊胜意所成为最胜应知。故说"如此名以身转变"。若如是何故此摄余说"余...所说"。
398. 此差别即虽此二神变依决意成就,然此今所说此等差别殊胜。舍自性色即舍自性形,除去,不示他义。童子色即童子相。显示即如是变化而于自显示。龙色等也此理。也显示象即也作自为象显示,也显示外象。因此此中不说"显示象色"而说"也显示象"。

3.13) vuttaṃ. Yaṃ pana keci bahiddhā hatthiādidassanavacanaṃ ‘‘pakativaṇṇaṃ vijahitvā’’ti vacanena vikubbaniddhibhāvena virujjhatīti vadanti, tadayuttaṃ. Kasmā? Pakativaṇṇavijahanaṃ nāma attano pakatirūpassa aññesaṃ adassanaṃ, na sabbena sabbaṃ tassa nirodhanaṃ. Evaṃ sati attānaṃ adassetvā bahiddhā hatthiṃ dassento ‘‘pakativaṇṇaṃ vijahitvā hatthiṃ dassetī’’ti vuccamāne ko ettha virodho, attanā pana hatthivaṇṇo hutvā bahiddhāpi hatthiṃ dassante vattabbameva natthi. Tenevāha ‘‘bahiddhāpi hatthiādidassanavasena vutta’’nti. Evañca katvā vikubbaniddhibhāvena ca na koci virodho.

Pāḷiyañca kumārakavaṇṇaṃ vātiādīsu aniyamattho vā-saddo vutto. Tesu ekekasseva karaṇadassanatthaṃ. Hatthimpītiādīsu pana hatthiādīnaṃ bahūnaṃ ekajjhaṃ kātabbābhāvadassanatthaṃ samuccayattho pi-saddo vutto. Tena ‘‘hatthimpi dassetī’’tiādīsu dutiye vuttanayeneva attho gahetabbo.

Iddhimato attano kumārakākārena paresaṃ dassanaṃ kumārakavaṇṇanimmānaṃ, na ettha kiñci apubbaṃ pathavīādivatthu nipphādīyatīti kasiṇaniyamena payojanābhāvato ‘‘pathavīkasiṇādīsu aññatarārammaṇato’’ti vuttaṃ. Satipi vā vatthunipphādane yathārahaṃ taṃ pathavīkasiṇādivaseneva ijjhatīti evampettha kasiṇaniyamena payojanaṃ nattheva. Kumārakavaṇṇañhi dassentena nīlavaṇṇaṃ vā dassetabbaṃ siyā, pītādīsu aññataravaṇṇaṃ vā. Tathā sati nīlādikasiṇāni samāpajjitabbānīti āpannova kasiṇaniyamo. Eseva nayo sesesupi. Evamadhiṭṭhite yadeke pathavīkasiṇavasena ‘‘ekopi hutvā bahudhā hotī’’tiādi (dī. ni. 1.238; ma. ni. 1.147; saṃ. ni. 5.842; paṭi. ma. 3.10) bhāvoti evaṃ pavattena kasiṇaniddesena idha vikubbaniddhiniddese ‘‘pathavīkasiṇādīsu aññatarārammaṇato’’tiādivacanassa virodhaṃ āsaṅkanti, so anokāsovāti daṭṭhabbaṃ. Nimminitabbabhāvena attanā icchitoti attano kumārakavaṇṇo, na pana attano daharakāle kumārakavaṇṇoti. Nāgādivaṇṇesupi ayaṃ nayo byāpī evāti yadeke ‘‘nāgādinimmāne na yujjati viyā’’ti vadanti, tadapohataṃ daṭṭhabbaṃ.

Bahiddhāpīti pi-saddena ajjhattaṃ sampiṇḍeti. Ayañhettha attho – hatthimpi dassetītiādi ajjhattaṃ, bahiddhāpi hatthiādidassanavasena vuttaṃ, na ‘‘kumārakavaṇṇaṃ vā’’tiādi viya ajjhattameva kumārakavaṇṇādīnaṃ dassanavasenāti. Yaṃ ettha vattabbaṃ adhiṭṭhānavidhānaṃ, taṃ heṭṭhā vuttameva.

399.Kāyanti attano karajakāyaṃ. Vuttanayenevāti ‘‘ayaṃ kāyo susiro hotū’’ti parikammaṃ katvā puna ‘‘pādakajjhānaṃ samāpajjitvā vuṭṭhāyā’’ti imaṃ heṭṭhā vuttanayānusāramāha. Aññaṃ kāyanti yaṃ manomayaṃ kāyaṃ nimminitukāmo, taṃ. Muñjamhāti muñjatiṇato. Īsikanti tassa kaṇḍaṃ. Kosiyāti asikosato. Karaṇḍāyāti peḷāya, nimmokatoti ca vadanti. Abbāhatīti uddharati. Pavāheyyāti ākaḍḍheyya.

Iddhividhaniddesavaṇṇanā niṭṭhitā.

Iti dvādasamaparicchedavaṇṇanā.

13. Abhiññāniddesavaṇṇanā

Dibbasotadhātukathāvaṇṇanā



我来直译这段巴利文：
说。但某些人说外象等显示语与"舍自性色"语作为变化神通相违,彼不当。何故?舍自性色即自性形不示他,非一切灭彼。如是不显自而显外象说"舍自性色显示象"何有相违,但自为象色而也显外象无须说。故说"依外象等显示说"。如是作已与变化神通性无相违。
经中"童子色"等中或字说不定义。为显示彼等各一作。但"也象"等中也字说总摄义为显示象等多不可同作。以此"也显示象"等应依第二说方式取义。
神变者以自童子相示他为童子色化作,此中不生任何新地等物故无遍处限定用故说"地遍等任一所缘"。或虽有物生起,随宜依地遍等成就故如是此中也无遍处限定用。因显示童子色或应显示青色,或黄等任

400.Tatthāti dibbasotadhātuyā niddese. Abhiññāpāḷiyā hi niddesamukhena abhiññānaṃ nibbattanavidhi vidhīyati. Abhiññāsīsenettha abhiññāpāḷi vuttā. Tenāha ‘‘tato parāsu ca tīsu abhiññāsū’’ti. Tato parāsūti ca satthuno desanākkamaṃ, attano ca uddesakkamaṃ sandhāya vuttaṃ, na paṭipattikkamaṃ. Na hi paṭipajjantā imināva kamena paṭipajjanti. Sabbatthāti dibbasotadhātupāḷiyaṃ, sesābhiññāpāḷiyañcāti sabbattha. Tatrāti vākyopaññāse nipātamattaṃ, tatra vā yathāvuttapāṭhe. Dibbasadisattāti dibbe bhavāti dibbā, devānaṃ sotadhātu, tāya dibbāya sadisattā. Idāni taṃ dibbasadisataṃ vibhāvetuṃ ‘‘devānaṃ hī’’tiādi vuttaṃ. Tattha sucaritakammanibbattāti saddhābahulatāvisuddhadiṭṭhitānisaṃsadassāvitādisampattiyā suṭṭhu caritattā sucaritena devūpapattijanakena puññakammena nibbattā. Pittasemharuhirādīhīti ādi-saddena vātarogādīnaṃ saṅgaho. Apalibuddhāti anupaddutā. Pittādīhi anupaddutattā, kammassa ca uḷāratāya upakkilesavimutti veditabbā. Upakkilesadosarahitaṃ hi kammaṃ tiṇādidosarahitaṃ viya sassaṃ uḷāraphalaṃ anupakkiliṭṭhaṃ hoti. Kāraṇūpacārena cassa phalaṃ tathā voharīyati, yathā ‘‘sukkaṃ sukkavipāka’’nti (dī. ni. 3.312; ma. ni. 2.81; a. ni. 

我来直译这段巴利文：
400. 其中即于天耳界解释中。因依神通经解释门规定生起神通方法。此中依神通为首说神通经。故说"于后三神通"。后即依师说序、自己诵说序而说,非依修习序。因修习者不以此序修习。一切处即于天耳界经及余神通经等一切处。彼即于句说中只词,或于彼如所说经。似天即生于天为天,天之耳界,因似彼天。今为显示彼似天说"因天"等。其中善行业生即因具信多清净见功德见等成就善行故,由善行生天功德业生。胆痰血等即等字摄风病等。不障即不害。应知因胆等不害及业殊胜故离随烦恼。因离随烦恼垢之业如离草等垢之谷物成殊胜果无染。以因言说其果如是言说,如"白白异熟"。

4.233). Dūrepīti pi-saddena sukhumassāpi ārammaṇassa sampaṭicchanasamatthataṃ saṅgaṇhāti. Pasādasotadhātūti catumahābhūtānaṃ pasādalakkhaṇā sotadhātu.

Vīriyārambhavaseneva ijjhanato sabbāpi kusalabhāvanā vīriyabhāvanā, padhānasaṅkhārasamannāgatā vā iddhipādabhāvanāpi visesato vīriyabhāvanā, tassā ānubhāvena nibbattā vīriyabhāvanābalanibbattā. Ñāṇamayā sotadhātu ñāṇasotadhātu. Tādisāyevāti upakkilesavimuttatāya, dūrepi sukhumassapi ārammaṇassa sampaṭicchanasamatthatāya ca taṃsadisā eva . Dibbavihāravasena paṭiladdhattāti dibbavihārasaṅkhātānaṃ catunnaṃ bhūmīnaṃ vasena paṭiladdhattā, iminā kāraṇavasenassā dibbabhāvamāha. Yaṃ cettha vattabbaṃ, taṃ heṭṭhā vuttameva. Dibbavihārasannissitattāti aṭṭhaṅgasamannāgamena ukkaṃsagataṃ pādakajjhānasaṅkhātaṃ dibbavihāraṃ sannissāya pavattattā, dibbavihārapariyāpannaṃ vā attanā sampayuttaṃ rūpāvacaracatutthajjhānaṃ nissayapaccayabhūtaṃ sannissitattāti evampettha attho daṭṭhabbo. Savanaṭṭhenāti saddagahaṇaṭṭhena. Yāthāvato hi saddūpaladdhi saddasabhāvāvabodho savanaṃ. Santesupi aññesu sabhāvadhāraṇādīsu dhātuatthesu attasuññatāsandassanatthā satthu dhātudesanāti āha ‘‘nijjīvaṭṭhena cā’’ti. Sotadhātukiccaṃ saddasampaṭicchanaṃ, saddasanniṭṭhānapaccayatā ca.

Ñāṇassa parisuddhi upakkilesavigamenevāti āha ‘‘nirupakkilesāyā’’ti. Mānusikā manussa santakā, maṃsasotadhātu, dibbavidūrādivisayaggahaṇasaṅkhātena attano kiccavisesena atikkantaṃ mānusikaṃ etāyāti atikkantamānusikā. Tenāha ‘‘manussūpacāraṃ atikkamitvā saddasavanenā’’ti. Tattha manussūpacāranti manussehi upacaritabbaṭṭhānaṃ, pakatiyā sotadvārena gahetabbaṃ visayanti adhippāyo. Tenāha ‘‘saddasavanenā’’ti. Dibbeti devalokapariyāpanne. Te pana visesato devānaṃ kathā saddā hontīti āha ‘‘devānaṃ sadde’’ti. Manussānaṃ eteti mānusā, te mānuse. Evaṃ devamanussasaddānaṃyeva gahitattā vuttaṃ ‘‘padesapariyādāna’’nti, ekadesaggahaṇanti attho. Sadehasannissitā attano sarīre sannissitā. Nippadesapariyādānaṃ ṭhānabhedaggahaṇamukhena saviññāṇakādibhedabhinnassa saddassa anavasesena saṅgaṇhanato.

Ayaṃ dibbasotadhātu. Parikammasamādhicittenāti parikammabhūtāveṇikasamādhicittena, dibbasotañāṇassa parikammavasena pavattakkhaṇikasamādhinā samāhitacittenāti attho. Parikammasamādhi nāma dibbasotadhātuyā upacārāvatthātipi vadanti. Sā pana nānāvajjanavasena vuttāti daṭṭhabbā. Sabboḷārikasaddadassanatthaṃ sīhādīnaṃ saddo paṭhamaṃ gahito. Tiyojanamatthakepi kira kesarasīhassa sīhanādasaddo suyyati. Ādi-saddena meghasaddabyagghasaddādīnaṃ saṅgaho daṭṭhabbo. Ettha ca yathā oḷārikasaddāvajjanaṃ yāvadeva sukhumasaddāvajjanūpāyadassanatthaṃ, tathā saddaggahaṇabhāvanābalena sukhumatarasaddaggahaṇasaṃsiddhito.


我来直译这段巴利文：
也远即以也字摄受微细所缘之能力。净耳界即四大种净相耳界。
因依精进生起故一切善修习为精进修习,或具精勤行之神足修习特为精进修习,由彼威力生为精进修习力生。智所成耳界为智耳界。如是即离随烦恼及能受远及微细所缘故如彼。因依天住得即因依称天住四地得,以此说彼因缘成天性。此中应说者已如前说。依天住即因依具八支达上品基础禅称天住而行,或依天住摄自俱生色界第四禅为依缘,应如是见此义。以闻义即以声取义。如实声获得了知声自性为闻。虽有余自性持等界义,为显无我故师说界说"以无我义"。耳界作用为声受持及声决定缘。
智清净唯由离随烦恼故说"无随烦恼"。人的即人所有,肉耳界,以超越人称超越声取等自作用殊胜故超人的。故说"超越人行处以闻声"。其中人行处即人所行处,本应以耳门取境为意。故说"以闻声"。天即天界摄。彼等特为天之语声故说"天声"。人的即人的,彼人的。如是因只取天人声故说"一分遍知",义为取一部分。依自身即依于自身。无分遍知因依处差别门摄有识等差别声无余。
此天耳界。以准备定心即以准备特别定心,义为以天耳智准备刹那定摄心。说准备定即天耳界近分位。彼应见依种种转向说。为见一切粗声故先取狮等声。据说狮子吼声于三由旬顶也闻。等字应见摄雷声虎声等。此中如粗声转向只为示微细声转向方便,如是由声取修习力成就更微细声取。


Evaṃ āsannasaddaggahaṇānusārena dūradūratarasaddaggahaṇampi samijjhatīti dassetuṃ ‘‘puratthimāyadisāyā’’tiādinā disāsambandhavasena saddānaṃ manasikāravidhi āraddho. Tattha saddanimittanti ñāṇuppattihetubhāvato saddo eva saddanimittaṃ, yo vā yathāvutto upādāyupādāya labbhamāno saddānaṃ oḷārikasukhumākāro, taṃ saddanimittaṃ. Tenevāha ‘‘saddānaṃ saddanimitta’’nti. Yaṃ pana vuttaṃ ‘‘oḷārikānampi sukhumānampi saddānaṃ saddanimittaṃ manasi kātabba’’nti, taṃ oḷārikasukhumasammatesupi oḷārikasukhumasabbhāvadassanatthaṃ. Tañca sabbaṃ sukhume ñāṇaparicayadassanatthaṃ daṭṭhabbaṃ. Saddanimittassa apaccuppannasabhāvattā ‘‘saddova saddanimitta’’nti ayameva pakkho ñāyāgatoti keci, taṃ na oḷārikasukhumānaṃ saddānaṃ vaṇṇārammaṇena ñāṇena nīlapītādivaṇṇānaṃ viya tattheva gahetabbato. Oḷārikasukhumabhāvo cettha saddanimittanti adhippetanti. Tassāti yathāvuttena vidhinā paṭipajjantassa yogino. Te saddāti ye sabboḷārikato pabhuti āvajjantassa anukkamena sukhumasukhumā saddā āvajjitā, te. Pākatikacittassāpīti pādakajjhānasamāpajjanato pubbe pavattacittassāpi. Parikammasamādhicittassāti dibbasotadhātuyā uppādanatthaṃ pādakajjhānaṃ samāpajjitvā vuṭṭhitassa saddaṃ ārabbha parikammakaraṇavasena pavattakkhaṇikasamādhicittassa. Pubbepi ñāṇena parimadditattā ativiya pākaṭā hontīti sambandho.

Tesu saddesūti ye parikammassa visayadassanatthaṃ bahū saddā vuttā, tesu saddesu. Aññataranti yatthassa parikammakaraṇavasena abhiṇhaṃ manasikāro pavatto, taṃ ekaṃ saddaṃ. Tato paranti tato appanuppattito paraṃ. Tasmiṃ soteti tasmiṃ ñāṇasote. Patito hotīti dibbasotadhātu antogadhā hoti appanācittassa uppattito pabhuti dibbasotañāṇalābhī nāma hoti, na dānissa tadatthaṃ bhāvanābhiyogo icchitabboti attho. Tanti dibbasotadhātuṃ. Thāmajātanti jātathāmaṃ daḷhabhāvappattaṃ. Vaḍḍhetabbaṃ pādakajjhānārammaṇaṃ. Kinti kittakanti āha ‘‘etthantare saddaṃ suṇāmīti ekaṅgulamattaṃ paricchinditvā’’ti. Pādakajjhānassa hi ārammaṇabhūtaṃ kasiṇanimittaṃ ‘‘ettakaṃ ṭhānaṃ pharatū’’ti manasi karitvā pādakajjhānaṃ samāpajjantassa kasiṇanimittaṃ tattakaṃ ṭhānaṃ pharitvā tiṭṭhati . So samāpattito vuṭṭhāya tattha gate sadde āvajjati, subhāvitabhāvanattā tattha aññataraṃ saddaṃ ārabbha uppannāvajjanānantaraṃ cattāri, pañca vā javanāni uppajjanti. Tesu pacchimaṃ iddhicittaṃ, itarassa punapi pādakajjhānaṃ samāpajjitabbameva. Tato eva hi pādakajjhānārammaṇena phuṭṭhokāsabbhantaragatepi sadde suṇātiyevāti sāsaṅkaṃ vadati. Ekaṅguladvaṅgulādiggahaṇañcettha sukhumasaddāpekkhāya kataṃ.

Evaṃsuṇantovāti evaṃ paricchinditvā paricchinditvā savanena vasīkatābhiñño hutvā yathāvajjite sadde suṇanto eva. Pāṭiyekkanti ekajjhaṃ pavattamānepi te sadde paccekaṃ vatthubhedena vavatthapetukāmatāya sati.

Dibbasotadhātukathāvaṇṇanā niṭṭhitā.

Cetopariyañāṇakathāvaṇṇanā



我来直译这段巴利文：
如是为显示依近声取随顺而成就远更远声取,以"东方"等依方位关系开始声作意方法。其中声相即因为智生起因缘故声即声相,或如所说依次所得声之粗细相,彼为声相。故说"诸声声相"。但说"应作意粗细诸声声相",彼为显示于认为粗细中有粗细性。彼一切应见为示于微细智熟习。因声相非现在性故某些人"唯声为声相"此说为正理所来,彼不应理因粗细声如以色所缘智取青黄等色应于彼处取。此中意趣粗细性为声相。彼即如所说方法修习瑜伽者。彼声即自一切粗次第转向微细声所转向者。也寻常心即于入基础禅前转起心。准备定心即为生天耳界入基础禅出定缘声依准备作而转刹那定心。因前以智磨练故极明显为连结。
彼诸声即为显示准备所缘说诸多声,于彼诸声。随一即依准备作而屡作意转起,彼一声。彼后即彼安止生后。彼耳即彼智耳。已落入即天耳界已摄于安止心生起始为得天耳智,义为今不须为彼义修习。彼即天耳界。已生力即已生力达坚固性。应增长基础禅所缘。如何多少说"于此间闻声以一指量限定"。因基础禅所缘遍作"遍此处"作意入基础禅者遍彼处住。彼从定出于彼所去声转向,因善修习于彼缘随一声生转向无间生四五速行。其中后为神通心,他应再入基础禅。因由彼故闻基础禅所缘触处内所去声而带疑说。此中取一指二指等依微细声。
如是闻即如是限定限定闻成自在神通而如所转向闻声。别别即虽同时转起欲依事差别各别安立彼诸声时。
天耳界论释竟。
他心智论释

401.Pariyātīti sarāgādivibhāgena paricchijja jānāti. Tenāha ‘‘paricchindatīti attho’’ti. Yesañhi dhātūnaṃ gati attho, buddhipi tesaṃ attho. ‘‘Parasattāna’’nti ettha para-saddo aññatthoti āha ‘‘attānaṃ ṭhapetvā sesasattāna’’nti, yathā hi yo paro na hoti, so attā. Yo attā na hoti, so paroti. Sattānanti cettha rūpādīsu sattāti sattā. Tassā pana paññattiyā saviññāṇakasantāne niruḷhattā nicchandarāgāpi sattātveva vuccanti, bhūtapubbagatiyā vā. ‘‘Pu’’nti narakaṃ, tattha galanti papatantīti puggalā, pāpakārino. Itarepi saṃsāre saṃsārino taṃsabhāvānātivattanato puggalātveva vuccanti. Taṃtaṃsattanikāyassa vā tattha tattha upapattiyā pūraṇato, aniccatāvasena galanato ca puggalāti neruttā.

Etañhīti ettha hi-saddo hetuattho. Yasmā ‘‘etaṃ cetopariyañāṇaṃ dibbacakkhuñāṇavasena ijjhatī’’ti taṃ dibbacakkhuñāṇaṃ, etassa cetopariyañāṇassa uppādane parikammaṃ, tasmā tena cetopariyañāṇaṃ uppādetukāmena adhigatadibbacakkhuñāṇena bhikkhunāti evaṃ yojanā kātabbā . Hadayarūpanti na hadayavatthu, atha kho hadayamaṃsapesi. Yaṃ bahi kamalamakuḷasaṇṭhānaṃ, anto kosātakīphalasadisanti vuccati, tañhi nissāya dāni vuccamānaṃ lohitaṃ tiṭṭhati. Hadayavatthu pana imaṃ lohitaṃ nissāya pavattatīti. Kathaṃ pana dibbacakkhunā lohitassa vaṇṇadassanena arūpaṃ cittaṃ pariyesatīti āha ‘‘yadā hī’’tiādi. Kathaṃ pana somanassasahagatādicittavuttiyā kammajassa lohitassa vividhavaṇṇabhāvāpattīti? Ko vā evamāha ‘‘kammajameva taṃ lohita’’nti catusantatirūpassāpi tattha labbhamānattā. Tenevāha ‘‘idaṃ rūpaṃ somanassindriyasamuṭṭhāna’’ntiādi. Evampi yaṃ tattha acittajaṃ, tassa yathāvuttavaṇṇabhedena na bhavitabbanti? Bhavitabbaṃ, sesatisantatirūpānaṃ tadanuvattanato. Yathā hi gamanādīsu cittajarūpāni utukammāhārasamuṭṭhānarūpehi anuvattīyanti, aññathā kāyassa desantaruppattiyeva na siyā, evamidhāpi cittajarūpaṃ sesatisantatirūpāni anuvattamānāni pavattanti. Pasādakodhavelāsu cakkhussa vaṇṇabhedāpattiyeva ca tadatthassa nidassanaṃ daṭṭhabbaṃ.


我来直译这段巴利文：
401. 遍知即依有贪等分别了知。故说"限定义"。因诸界以行为义,智也为彼义。"诸他有情"此中他字为异义故说"除自余有情",如非他为自,非自为他。有情即此中于色等执著为有情。但因彼施设建立于有识相续故无欲贪者也说为有情,或依过去性。"补"即地狱,坠落彼处为补伽罗,作恶者。其他轮回者因不离彼性也说为补伽罗。或因充满彼彼有情类于彼彼生,及依无常性坏灭为补伽罗,如语源家说。
此中因义为此即因"此他心智依天眼智成就"故彼天眼智为此他心智生起准备,故欲生他心智者已得天眼智比丘应如是相应。心色非心所依,然为心肉团。说外如莲蕾相,内如丝瓜果,因依彼住今所说血。但心所依依此血转。如何以天眼见血色而寻无色心说"因若"等。如何喜俱等心行使业生血成种种色?谁如是说"彼血唯业生"因亦有四相续色可得。故说"此色为喜根所生"等。如是其中非心生者,不应如所说色差别?应有,因余三相续色随顺彼。如于行等心生色为时业食所生色所随顺,否则身不得至他处,如是此中心生色随顺余三相续色转。应见于净怒时眼生色差别为彼义之例。


Pariyesantenāti paṭhamaṃ tāva anumānato ñāṇaṃ pesetvā gavesantena. Cetopariyañāṇañhi uppādetukāmena yoginā heṭṭhā vuttanayena rūpāvacaracatutthajjhānaṃ aṭṭhaṅgasamannāgataṃ abhinīhārakkhamaṃ katvā dibbacakkhuñāṇassa lābhī samāno ālokaṃ vaḍḍhetvā dibbena cakkhunā parassa hadayamaṃsapesiṃ nissāya pavattamānassa lohitassa vaṇṇadassanena ‘‘idāni imassa cittaṃ somanassasahagata’’nti vā ‘‘domanassasahagata’’nti vā ‘‘upekkhāsahagata’’nti vā nayaggāhavasenapi vavatthapetvā pādakajjhānaṃ samāpajjitvā vuṭṭhāya ‘‘imassa cittaṃ jānāmī’’ti parikammaṃ kātabbaṃ. Kālasatampi kālasahassampi punappunaṃ pādakajjhānaṃ samāpajjitvā vuṭṭhāya tatheva paṭipajjitabbaṃ. Tassevaṃ dibbacakkhunā hadayalohitavaṇṇadassanādividhinā paṭipajjantassa idāni cetopariyañāṇaṃ uppajjissatīti yaṃ tadā pavattatīti vavatthāpitaṃ cittaṃ, taṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjati, tasmiṃ niruddhe cattāri, pañca vā javanāni javanti. Tesaṃ purimāni tīṇi, cattāri vā parikammādisamaññāni kāmāvacarāni, catutthaṃ, pañcamaṃ vā appanācittaṃ rūpāvacaracatutthajjhānikaṃ. Tattha yaṃ antena appanācittena saddhiṃ uppannaṃ ñāṇaṃ, idaṃ cetopariyañāṇaṃ. Tañhi yatthānena parikammaṃ kataṃ, taṃ parassa cittaṃ paccakkhato paṭivijjhantaṃ vibhāventameva hutvā pavattati rūpaṃ viya ca dibbacakkhuñāṇaṃ, saddaṃ viya ca dibbasotañāṇaṃ. Tato paraṃ pana kāmāvacaracittehi sarāgādivavatthāpanaṃ hoti nīlādivavatthāpanaṃ viya. Evamadhigatassa pana cetopariyañāṇassa thāmagamanavidhānampi adhigamanavidhānasadisamevāti taṃ dassetuṃ ‘‘tasmā tena…pe… thāmagataṃ kātabba’’nti vuttaṃ.

Evaṃ thāmagate hītiādi thāmagatānisaṃsadassanaṃ. Sabbampi kāmāvacaracittanti catupaṇṇāsavidhampi kāmāvacaracittaṃ. ‘‘Sabbampī’’ti padaṃ ‘‘rūpāvacarārūpāvacaracitta’’nti etthāpi ānetvā sambandhitabbaṃ. Tena pañcadasavidhampi rūpāvacaracittaṃ, dvādasavidhampi arūpāvacaracittanti vuttaṃ hoti. Pajānātīti sarāgādipakārehi jānāti, paccakkhato paṭivijjhatīti adhippāyo. Puthujjanavasenāyaṃ abhiññākathāti lokuttaraṃ cittaṃ idha anuddhaṭaṃ. Tampi hi uparimo, sadiso vā ariyo heṭṭhimassa, sadisassa ca cittampi pajānāti eva. Tenāha ‘‘anuttaraṃ vā citta’’ntiādi. Saṅkamantoti ñāṇena upasaṅkamanto. Ekaccañhi cittaṃ ñatvā parikammena vinā tadaññaṃ cittaṃ jānanto ‘‘cittā cittaṃ saṅkamanto’’ti vutto. Tenāha ‘‘vināpi hadayarūpadassanenā’’ti. Hadayarūpadassanādividhānaṃ hi ādikammikavasena vuttaṃ. Tenāha ‘‘vuttampi ceta’’ntiādi. Yattha katthacīti pañcavokārabhave, catuvokārabhavepi vā. Na kato abhiññānuyogasaṅkhāto abhiniveso etenāti akatābhiniveso, tassa, ādikammikassāti attho. Ayaṃ kathāti ‘‘ālokaṃ vaḍḍhetvā’’tiādinā vuttaparikammakathā.


我来直译这段巴利文：
寻求即首先送智依推度而寻求。因欲生他心智瑜伽者应如前说使色界第四禅具八支堪能转向,成天眼智得者增大光明,以天眼见他心肉团所依血色时,依"今彼心喜俱"或"忧俱"或"舍俱"取理而决定,入基础禅出定应作"我知彼心"准备。百次千次再再入基础禅出定应如是修习。彼如是以天眼见心血色等方法修习,今他心智将生,即以彼时所决定心为所缘生意门转向,彼灭时行四五速行。其中前三四为欲界准备等,第四五为色界第四禅安止心。其中与最后安止心俱生智,此为他心智。因彼于所作准备处通达显现他心如天眼智对色、天耳智对声。此后以欲界心决定有贪等如决定青等。如是已得他心智生力方法也如得方法,为显示彼故说"故彼...应使生力"。
如是生力即等为显生力功德。一切欲界心即五十四种欲界心。"一切"字也应连结"色界无色界心"。以此说十五种色界心、十二种无色界心。了知即以有贪等差别知,意为现证通达。此神通说依凡夫故不摄出世间心。但上位或同位圣者也必知下位或同位心。故说"无上心"等。转即以智趣近。因知某心不作准备而知其他心说"从心至心转"。故说"不见心色"。因说见心色等方法依初修者。故说"又说"等。于何处即于五蕴有或四蕴有。无作神通加行称修习为无作修习者,即初修者义。此说即以"增大光明"等说准备说。


Avasesanti vuttāvasesaṃ. Evaṃ avibhāgena vuttaṃ vibhāgato dassetuṃ ‘‘catubhūmakaṃ kusalābyākataṃ cittaṃ vītarāga’’nti āha. Tañhi yonisomanasikārappaccayataṃhetukatāhi rāgena sampayogāsaṅkābhāvato ‘‘vītarāga’’nti vattabbataṃ labhati. Sesākusalacittānaṃ rāgena sampayogābhāvato nattheva sarāgatā, taṃnimittakatāya pana siyā taṃsahitatālesoti nattheva vītarāgatāpīti dukavinimuttatāva yuttāti vuttaṃ ‘‘imasmiṃ duke saṅgahaṃ na gacchantī’’ti. Yadi evaṃ padesikaṃ cetopariyañāṇaṃ āpajjatīti? Nāpajjati, dukantarapariyāpannattā tesaṃ. Ye pana ‘‘paṭipakkhabhāve asatipi sampayogābhāvo evettha pamāṇaṃ ekaccaabyākatānaṃ viyā’’ti sesākusalacittānampi vītarāgataṃ paṭijānanti , te sandhāyāha ‘‘keci pana therā tānipi saṅgaṇhantī’’ti. Sadosadukepi imināva nayena attho veditabbo.

Pāṭipuggalikanayenāti āveṇikanayena, tadaññākusalacittesu viya lobhadosehi amissitassa mohasseva sabbhāvatoti attho. Akusalamūlasaṅkhātesu saha mohenevāti samohaṃ paṭhamanaye, dutiyanaye pana saheva mohenāti samohanti evaṃ uttarapurimapadāvadhāraṇato dvīsu nayesu bhedo veditabbo. Attanā sampayuttaṃ thinamiddhaṃ anuvattanavasena gataṃ pavattaṃ thinamiddhānugataṃ pañcavidhaṃ sasaṅkhārikākusalacittaṃ saṃkhittaṃ, ārammaṇe saṅkocanavasena pavattanato. Vuttanayena uddhaccānugataṃ veditabbaṃ, taṃ pana uddhaccasahagataṃ cittaṃ, yattha vā uddhaccaṃ paccayavisesena thāmajātaṃ hutvā pavattati. Kilesavikkhambhanasamatthatāya, vipulaphalatāya, dīghasantānatāya ca mahantabhāvaṃ gataṃ, mahantehi vā uḷāracchandavīriyacittapaññehi gataṃ paṭipannanti mahaggataṃ. Avasesanti parittaappamāṇaṃ. Attānaṃ uttarituṃ samatthehi saha uttarehīti sauttaraṃ. Uttiṇṇanti uttaraṃ, loke apariyāpannabhāvena lokato uttaranti lokuttaraṃ. Tato eva natthi etassa uttaranti anuttaraṃ. Upanijjhānalakkhaṇappattena samādhinā sammadeva āhitanti samāhitaṃ. Tadaṅgavimuttippattaṃ kāmāvacarakusalacittaṃ. Vikkhambhanavimuttippattaṃ mahaggatacittaṃ. Samucchedavimuttippattaṃ maggacittaṃ. Paṭippassaddhivimuttippattaṃ phalacittaṃ. Nissaraṇavimuttippattampi tadubhayameva. Kāmaṃ kānici paccavekkhaṇacittādīni nibbānārammaṇāni honti, nissaraṇavimuttippattāni pana na honti tādisakiccāyogato. Pāḷiyaṃ āgatasarāgādibhedavasena ceva tesaṃ antarabhedavasena ca sabbappakārampi.

Cetopariyañāṇakathāvaṇṇanā niṭṭhitā.

Pubbenivāsānussatiñāṇakathāvaṇṇanā



我来直译这段巴利文：
余即所说余。如是为显示无差别说之差别说"四地善无记心离贪"。因彼由如理作意缘及有因性无与贪相应疑虑故得说"离贪"。余不善心无与贪相应,但因彼相故可有彼俱染,故也无离贪,应离此二分说"于此二分不摄"。若如是成为局部他心智耶?不成,因彼等摄于其他二分。但某些上座说"虽无对治性唯无相应为此量如某些无记"承认余不善心也离贪,说彼等说"但某些长老摄彼等"。于有嗔二分也应以此理知义。
依补特伽罗方式即特别方式,义为如余不善心无贪嗔相杂唯有痴。与称不善根俱痴即有痴于第一方式,但第二方式即与痴俱,如是应知二方式差别由限定后前分。自俱昏沉随眠随顺转起为随昏沉五种有行不善心为收敛,因于所缘收缩转起。应知如说方式随掉举,但彼为掉举俱心,或掉举因特殊缘生力转起处。因能镇伏烦恼、有广大果、长相续故成大性,或由大殊胜欲精进心慧所趣修习为广大。余即小无量。与能胜己俱为有上。越即上,因不摄世间性超出世间为出世间。由彼故无彼上为无上。由得近禅相等持善摄为等持。得分断解脱欲界善心。得镇伏解脱广大心。得断绝解脱道心。得轻安解脱果心。得出离解脱亦彼二。虽某些观察心等缘涅槃,但不成出离解脱因无如是作用。依经来有贪等差别及彼等中间差别一切种。
他心智论释竟。
宿住随念智论释

402. Pubbenivāsaṃ anussarati, tassa vā anussaraṇaṃ pubbenivāsānussati, taṃ nissayādipaccayabhūtaṃ paṭicca uppajjanato ‘‘pubbenivāsānussatimhi yaṃ ñāṇaṃ, tadatthāyā’’ti saṅkhepena vuttamatthaṃ vivaranto pubbenivāsaṃ tāva dassetvā tattha satiñāṇāni dassetuṃ ‘‘pubbenivāso’’tiādimāha. Tattha ‘‘pubbe’’ti idaṃ padaṃ ‘‘ekampi jāti’’ntiādivacanato atītabhavavisayaṃ idhādhippetanti āha ‘‘atītajātīsū’’ti nivāsa-saddo kammasādhano, khandhavinimutto ca nivasitadhammo natthīti āha ‘‘nivutthakkhandhā’’ti. Nivutthatā cettha sasantāne pavattatā, tathābhūtā ca te anu anu bhūtā jātā pavattā tattha uppajjitvā vigatāva hontīti āha ‘‘nivutthāti ajjhāvutthā anubhūtā attano santāne uppajjitvā niruddhā’’ti. Evaṃ sasantatipariyāpannadhammavasena nivāsa-saddassa atthaṃ vatvā idāni avisesena vattuṃ ‘‘nivutthadhammā vā nivutthā’’ti vatvā taṃ vivarituṃ ‘‘gocaranivāsenā’’tiādi vuttaṃ. Gocarabhūtāpi hi gocarāsevanāya āsevitā ārammaṇakaraṇavasena anubhūtā nivutthā nāma hontīti. Te pana duvidhā saparaviññāṇagocaratāyāti ubhayepi te dassetuṃ ‘‘attano’’tiādi vuttaṃ.

Tattha ‘‘attano viññāṇena viññātā’’ti vatvā ‘‘paricchinnā’’ti vacanaṃ ye te gocaranivāsena nivutthadhammā, te na kevalaṃ viññāṇena viññāṇamattā, atha kho yathā pubbe jātināmagottavaṇṇaliṅgāhārādivisesehi paricchedakārikāya paññāya paricchijja gahitā, tathevetaṃ ñāṇaṃ paricchijja gaṇhātīti imassa atthassa dīpanatthaṃ vuttaṃ. Paraviññāṇaviññātāpi vā nivutthāti sambandho. Na kevalaṃ attanova viññāṇena, atha kho paresaṃ viññāṇena viññātāpi vāti attho. Idhāpi ‘‘paricchinnā’’ti padaṃ ānetvā sambandhitabbaṃ ‘‘paresampi vā viññāṇena viññātā paricchinnā’’ti. Tassa ca gahaṇe payojanaṃ vuttanayeneva vattabbaṃ. Te ca kho yasmā abhītāsu eva jātīsu aññehi viññātā paricchinnā, te ca parinibbutāpi honti. Ye hi te viññātā, tesaṃ tadā vattamānasantānānusārena tesampi atīte pavatti ñāyatīti sikhāppattaṃ pubbenivāsānussatiñāṇassa visayabhūtaṃ pubbenivāsaṃ dassetuṃ ‘‘chinnavaṭumakānussaraṇādīsū’’ti vuttaṃ. Chinnavaṭumakā sammāsambuddhā, tesaṃ anussaraṇā chinnavaṭumakānussaraṇaṃ. Ādi-saddena paccekasambuddhabuddhasāvakānussaraṇāni gayhantīti vadanti. Chinnavaṭumakā pana sabbeva anupādisesāya nibbānadhātuyā parinibbutā. Tesaṃ anussaraṇaṃ nāma tesaṃ paṭipattiyā anussaraṇaṃ, sā pana paṭipatti saṅkhepato chaḷārammaṇaggahaṇalakkhaṇāti tāni idha paraviññāṇaviññātaggahaṇena gahitāni, te panete sammāsambuddhānaṃyeva visayā, na aññesanti āha ‘‘te buddhānaṃyeva labbhantī’’ti. Na hi atīte buddhā bhagavanto evaṃ vipassiṃsu, evaṃ maggaṃ bhāvesuṃ, evaṃ phalanibbānāni sacchākaṃsu, evaṃ veneyye vinesunti ettha sabbadā aññesaṃ ñāṇassa gati atthīti. Yāya satiyā pubbenivāsaṃ anussarati, sā pubbenivāsānussatīti ānetvā sambandhitabbaṃ.


我来直译这段巴利文：
402. 随念宿住,或彼随念为宿住随念,依彼为依等缘生起故,略说"于宿住随念智,为彼义"。为开显所说义首先显示宿住,次显示彼处念智说"宿住"等。其中"前"字由"一生"等语故意为过去有所缘而说"过去诸生"。住字为作成就,无离蕴所住法故说"所住诸蕴"。所住此中为于自相续转起,如是彼等次第生起转起于彼生已灭故说"所住即已住已经历于自相续生已灭"。如是依自相续摄法说住字义,今为普说"所住法为所住"后为开显说"所行住"等。因成所行亦由所行习故习作所缘故经历名为所住。彼二种由自他识所行性,为显示二者故说"自己"等。
其中说"自识所识"后说"限定"语,彼等所行住所住法,不仅为识所识,而如前以生名姓色相食等差别能限定慧所限定取,如是此智限定取,为显此义故说。或他识所识亦为所住为连结。不仅由自识,而也由他识所识为义。此中也应引"限定"字连结"或由他识所识限定"。彼取用应如说方式说。彼等因于过去生为他所识限定,彼等也般涅槃。因彼所识者,由随顺彼时转相续故知彼等也过去转起,为显示达顶宿住随念智所缘宿住故说"随念断轮回者等"。断轮回者为正等觉,彼等随念为断轮回者随念。等字摄独觉佛声闻随念如说。但断轮回者一切已于无余涅槃界般涅槃。彼等随念名为随念彼等行道,彼行道略为取六所缘相,故彼等以此他识所识摄,但彼等唯佛境界,非他故说"彼等唯佛所得"。因于过去诸佛世尊如是观,如是修道,如是证果涅槃,如是教化所化者,此中他无一切时智行故。以何念随念宿住,彼为宿住随念应引连结。;


Anekavidhanti nānābhavayonigativiññāṇaṭṭhitisattāvāsādivasena bahuvidhaṃ. Pakārehīti nāmagottādiākārehi saddhiṃ, sahayoge cetaṃ karaṇavacanaṃ. Pavattitaṃ desanāvasena. Tenāha ‘‘saṃvaṇṇita’’nti, vitthāritanti attho. ‘‘Nivāsa’’nti antogadhabhedasāmaññavacanametanti te bhede byāpanicchāvasena saṅgahetvā dassento ‘‘tattha tattha nivutthasantāna’’nti āha. Sāvakassevetaṃ anussaraṇaṃ, na satthunoti vuttaṃ ‘‘khandhapaṭipāṭivasena cutipaṭisandhivasena vā’’ti. Khandhapaṭipāṭi khandhānaṃ anukkamo. Sā ca kho cutito paṭṭhāya uppaṭipāṭivasena. Keci panettha ‘‘iriyāpathapaṭipāṭi khandhapaṭipāṭī’’ti vadanti. Anugantvā anugantvāti ñāṇagatiyā anugantvā anugantvā. Titthiyāti aññatitthiyā, te pana kammavādino kiriyavādino tāpasādayo. Ṭhapetvā aggasāvakamahāsāvake itare satthu sāvakā pakatisāvakā.

Yasmā titthiyānaṃ brahmajālādīsu cattālīsāya eva saṃvaṭṭavivaṭṭānaṃ anussaraṇaṃ āgataṃ, tasmā ‘‘na tato para’’nti vatvā taṃ kāraṇaṃ vadanto ‘‘dubbalapaññattā’’tiādimāha, tena vipassanābhiyogo pubbenivāsānussatiñāṇassa visesakāraṇanti dasseti. Balavapaññattāti ettha nāmarūpaparicchedādiyeva paññāya balavakāraṇaṃ daṭṭhabbaṃ. Tañhettha nesaṃ sādhāraṇakāraṇaṃ. Ettakoti kappānaṃ lakkhaṃ, tadadhikaṃ ekaṃ, dve ca asaṅkhyeyyānīti kālavasena evaṃparimāṇo yathākkamaṃ tesaṃ mahāsāvakaaggasāvakapaccekabuddhānaṃ puññañāṇābhinīhāro sāvakapaccekabodhipāramitā samitā. Yadi bodhisambhārasambharaṇakālaparicchinno tesaṃ tesaṃ ariyānaṃ abhiññāñāṇavibhāgo, evaṃ sante buddhānampi visayaparicchedatā āpannāti āha ‘‘buddhānaṃ pana paricchedo nāma natthī’’ti. ‘‘Yāvatakaṃ ñeyyaṃ, tāvatakaṃ ñāṇa’’nti (mahāni. 156; cūḷani. mogharājamāṇavapucchāniddesa 85; paṭi. ma. 

我来直译这段巴利文：
种种即依诸有、趣、生、识住、有情居等多种。以诸相即与名姓等相,此为具格造句。宣说依说法。故说"解说",义为广说。"住"为内含差别共名,为摄彼差别以欲遍满故说"于彼彼所住相续"。此唯声闻随念,非师故说"依蕴次第或依死生"。蕴次第为蕴次序。彼从死起依逆序。某些此中说"威仪次第为蕴次第"。随随行即以智行随随行。外道即他外道,彼等为业论者作论者苦行者等。除双上首大声闻余师弟子为普通声闻。
因外道于梵网等经只来随念四十劫成坏,故说"不超彼"后说其因"因慧弱"等,以此显示修观为宿住随念智特胜因。于"因慧强"此中应见分别名色等为慧强因。因彼此中为彼等共因。如是量即十万劫、过彼一无数、二无数依时如是量次第彼等大声闻上首声闻辟支佛福智意愿声闻辟支菩提圆满。若诸圣者神通智差别由菩提资粮修集时限定,如是时佛亦成有境界限定故说"但佛无限定"。"所知多少,智亦尔多"。;

3.5) vacanato sabbaññutaññāṇassa viya buddhānaṃ abhiññāñāṇānampi visaye paricchedo nāma natthi. Tattha yaṃ yaṃ ñātuṃ icchanti, taṃ taṃ jānanti eva. Atha vā satipi kālaparicchede kāraṇūpāyakosallapariggahādinā sātisayattā mahābodhisambhārānaṃ paññāpāramitāya pavattiānubhāvassa paricchedo nāma natthi, kuto tannibbattānaṃ abhiññāñāṇānanti āha ‘‘buddhānaṃ pana paricchedo nāma natthī’’ti. Atīte ettakāni kappānaṃ asaṅkhyeyyānīti evaṃ kālaparicchedo nāma natthi, anāgate anāgataṃsañāṇassa viya.

Evaṃ channaṃ janānaṃ pubbenivāsānussaraṇaṃ kālavibhāgato dassetvā idāni ārammaṇaggahaṇato ānubhāvavisesato, pavattiākārato ca dassetuṃ ‘‘titthiyā cā’’tiādi vuttaṃ. Cutipaṭisandhivasenāti attano, parassa vā tasmiṃ tasmiṃ attabhāve cutiṃ disvā antarā kiñci anāmasitvā paṭisandhiyā eva gahaṇavasena. Vuttamevatthaṃ byatirekato, anvayato ca vibhāvetuṃ ‘‘tesañhī’’tiādi vuttaṃ. Pakatisāvakā cutipaṭisandhivasenapi saṅkamantīti ayamattho heṭṭhā vuttanayena ‘‘balavapaññattā’’ti hetunā vibhāvetabbo, cutipaṭisandhivasena saṅkamanaṃ vemajjhadassane payojanābhāvato. Ñāṇabaladassanatthaṃ panettha vuttaṃ.

Taṃ taṃ pākaṭamevāti yathā nāma saradasamaye ṭhitamajjhanhikavelāyaṃ caturatanike gehe cakkhumato purisassa rūpagataṃ supākaṭameva hotīti lokasiddhametaṃ, siyā pana tassa sukhumataratirohitādibhedassa rūpagatassa agocaratā. Nattheva buddhānaṃ ñātuṃ icchitassa ñeyyassa agocaratā, atha kho taṃ ñāṇālokena obhāsitaṃ hatthatale āmalakaṃ viya supākaṭaṃ suvibhūtameva hoti tathā ñeyyāvaraṇassa supahīnattā. Peyyālapāḷiṃ viya saṅkhipitvāti yathā peyyālapāḷiṃ paṭhantā ‘‘paṭhamaṃ jhānaṃ…pe… pañcamaṃ jhāna’’nti ādipariyosānameva gaṇhantā saṅkhipitvā sajjhāyanti, na anupadaṃ, evaṃ anekāpi kappakoṭiyo saṅkhipitvā. Yaṃ yaṃ icchantīti yasmiṃ kappe, yasmiṃ bhave yaṃ yaṃ jānituṃ icchanti, tattha tattheva ñātuṃ icchite eva ñāṇena okkamantā. Sīhokkantavasena sīhagatipatanavasena ñāṇagatiyā gacchanti. Satadhā bhinnassa vāḷassa koṭiyā koṭipaṭipādanavasena katavālavedhaparicayassa. Sarabhaṅgasadisassāti sarabhaṅgabodhisattasadisassa (jā. 2.

我来直译这段巴利文：
因说"所知多少,智亦尔多"故如一切智智,佛之神通智于境界无限定。其中欲知何何,即知彼彼。或虽有时限定,因殊胜方便善巧摄等,大菩提资粮慧波罗蜜转起威力无限定,何况彼所生神通智故说"但佛无限定"。过去几劫无数等如是时限定,如未来分智于未来。
如是显示六种人宿住随念依时分别,今为显示取所缘、威力差别及转起相说"外道等"。依死生即见自己或他于彼彼身死,中间不触及唯取结生。为以相违顺显已说义故说"因彼等"等。普通声闻也依死生转此义应以前说"因慧强"因显示,因见中间无用。但此处为显示智力说。
彼彼极明显即如秋季住中午时于四肘屋中有眼者色极明显为世间成就,或彼有微细隐蔽等差别色非境界。佛于欲知所知绝无非境界,而以智光照如手掌庵摩勒极明显极显著因善断所知障。如略说经句即如诵略句者"初禅...第五禅"取始末略诵非逐句,如是略说无数俱胝劫。欲知何何即于彼劫彼有欲知何何,即于彼彼欲知智入。依师子跃以师子行跃方式智行行。如百分裂毛以毛尖触尖熟习。如沙罗般伽即如沙罗般伽菩萨。

17.50 ādayo). Lakkhaṭṭhānassa appattavasena na sajjati. Atikkamanapassagamanavasena na virajjhati.

Khajjupanakappabhāsadisaṃ hutvā upaṭṭhātīti ñāṇassa ativiya appānubhāvatāya khajjotobhāsasamaṃ hutvā pubbenivāsānussatiñāṇaṃ upaṭṭhāti. Esa nayo sesesupi. Dīpappabhāsadisanti pākatikadīpālokasadisaṃ. Ukkāpabhā mahāummukāloko. Osadhitārakappabhāti ussannā pabhā etāya dhīyatīti osadhi, osadhīnaṃ vā anubalappadāyikattā osadhīti evaṃ laddhanāmāya tārakāya pabhā. Saradasūriyamaṇḍalasadisaṃ savisaye sabbaso andhakāravidhamanato.

Yaṭṭhikoṭigamanaṃ viya khandhapaṭipāṭiyā amuñcanato. Kunnadīnaṃ atikkamanāya ekeneva rukkhadaṇḍena katasaṅkamo daṇḍakasetu. Catūhi, pañcahi vā janehi gantuṃ sakkuṇeyyo phalake attharitvā āṇiyo koṭṭetvā katasaṅkamo jaṅghasetu. Jaṅghasatthassa gamanayoggo saṅkamo jaṅghasetu jaṅghamaggo viya. Sakaṭassa gamanayoggo saṅkamo sakaṭasetu sakaṭamaggo viya. Mahatā jaṅghasatthena gantabbamaggo mahājaṅghamaggo. Bahūhi vīsāya vā tiṃsāya vā sakaṭehi ekajjhaṃ gantabbamaggo mahāsakaṭamaggo.

Imasmiṃ pana adhikāreti ‘‘cittaṃ paññañca bhāvaya’’nti (saṃ. ni. 1.23, 192; peṭako. 22; mi. pa. 2.1.9) cittasīsena sāvakassa niddiṭṭhasamādhibhāvanādhikāre.



我来直译这段巴利文：
射击处未中故不著。超越侧行故不失。
如萤火光明显现即因智极微小威力如萤光明宿住随念智显现。余亦此理。如灯光明即如普通灯光。火炬光为大火把光。药星光即盛光由此持为药,或因给药力助故名为药,如是得名星之光。如秋日轮因于自境完全破除黑暗。
如杖尖行因不离蕴次第。越小河以一木棒作桥为棒桥。四五人能行铺板打桩作桥为足桥。适合步行队伍通行桥为足桥如步道。适合车通行桥为车桥如车道。大步行队伍应行道为大步道。众多二十三十车同时应行道为大车道。
于此论题即"修习心慧"依心为首对声闻所示修定论题。

403.Tasmāti yasmā sāvakānaṃ pubbenivāsānussaraṇaṃ idhādhippetaṃ, tasmā. Evanti yathā te anussaranti, evaṃ anussaritukāmena. Heṭṭhā tīsu jhānesu yathārahaṃ pītisukhehi kāyacittānaṃ sampīnanāya ‘‘cattāri jhānāni samāpajjitvā’’ti vuttaṃ, aññathā pādakajjhānameva samāpajjitabbaṃ siyā. Yāya nisajjāya nisinnassa anussaraṇārambho, sā idha sabbapacchimā nisajjā. Tato āsanapaññāpananti tato nisajjāya purimakaṃ āsanapaññāpanaṃ āvajjitabbanti sambandho. Esa nayo sesesupi . Bhojanakālotiādīsu kālasīsena tasmiṃ tasmiṃ kāle katakiccamāha. Cetiyaṅgaṇabodhiyaṅgaṇavandanakāloti cetiyaṅgaṇabodhiyaṅgaṇesu cetiyabodhīnaṃ vandanakālo. Sakalaṃ rattindivanti accantasaṃyoge upayogavacanaṃ.

Kiñci kiccaṃ. Ettakenāti pādakajjhānasamāpajjanena. Pādakajjhānañhi satthakassa viya nisānasilā satipaññānampi nisitabhāvāvahaṃ. Yaṃ tassa, tā taṃ samāpajjanena paramanepakkappattā honti. Tenāha ‘‘dīpe jalite viya pākaṭaṃ hotī’’ti, andhakāraṭṭhāneti adhippāyo. Purimabhaveti imassa bhavassa anantare purimasmiṃ bhave. Pavattitanāmarūpanti attano paccayehi pavattitanāmarūpaṃ. Tañca kho paṭhamaṃ rūpaṃ āvajjitvā nāmaṃ āvajjitabbaṃ. Paṭhamaṃ nāmaṃ āvajjitvā pacchā rūpanti apare. Pahotīti sakkoti. Paṇḍito nāma imissā abhiññābhāvanāya katādhikāro.

‘‘Aññaṃ uppanna’’nti idaṃ aññasmā kammabhavā añño upapattibhavo uppannoti katvā vuttaṃ addhāpaccuppannantarabhāvato. Aññathā ekabhavepi aññamaññameva nāmarūpaṃ uppajjati, niruddhañca appaṭisandhikaṃ. Tenevāha –

‘‘Ye niruddhā marantassa, tiṭṭhamānassa vā idha;

Sabbepi sadisā khandhā, gatā appaṭisandhikā’’ti. (mahāni. 39);

Taṃ ṭhānanti taṃ nikkhepaṭṭhānaṃ. Āhundarikanti samantato, upari ca ghanasañchannaṃ sambādhaṭṭhānaṃ. Andhatamamivāti andhakāratimisā viya.

Kūṭāgārakaṇṇikatthāyāti kūṭāgārassa kūṭatthāya. Kūṭāgārassa kaṇṇikā viya pubbenivāsānussatiñāṇaṃ, mahārukkho viya purimabhave cutikkhaṇe pavattanāmarūpaṃ, sākhāpalāsā viya tena sambandhaṃ imasmiṃ bhave paṭisandhicittaṃ, pharasudhārā viya parikammabhāvanā , kammārasālā viya pādakajjhānanti evaṃ upamāsaṃsandanaṃ veditabbaṃ. Kaṭṭhaphālakopamāpi ‘‘yathā nāma balavā puriso odanapacanādiatthaṃ mahantaṃ dāruṃ phālento tassa tacapheggumattaphālane pharasudhārāya vipannāya mahantaṃ dāruṃ phāletuṃ asakkonto dhuranikkhepaṃ akatvā’’tiādinā vuttanayānusārena veditabbā. Tathā kesohārakūpamā.


我来直译这段巴利文：
403. 故即因声闻宿住随念此为所欲,故。如是即如彼等随念,如是欲随念者。下三禅中如理由喜乐润泽身心故说"入四禅",否则应唯入基础禅。以何坐而开始随念,彼此为最后坐。从彼敷座即从彼坐前敷座应省察为连结。余亦此理。食时等中以时为首说彼彼时所作。塔院菩提院礼拜时即于塔院菩提院礼塔菩提时。整日夜为离格宾格。
某些事。以此即以入基础禅。因基础禅如工具之磨石令念慧变利。彼以入彼达最熟练。故说"如灯燃为明显",意为黑暗处。前有即此有无间之前有。所转名色即由自缘所转名色。彼首先省察色后应省察名。首先省察名后色如其他说。能即能够。智者名为于此神通修习已作修习。
"生他"此说由他业有生他生有因为处于现在之间。否则一有中也生互异名色,灭者无结生。故说 -
"若死者已灭,或此住者,
一切蕴相似,去无结生。"
彼处即彼安置处。蔽覆即四面上方密闭蔽塞处。如黑暗即如黑暗暗冥。
为尖楼顶即为尖楼顶饰。如尖楼顶饰为宿住随念智,如大树为前有死时转名色,如枝叶为彼相连此有结生心,如斧刃为准备修习,如铁匠屋为基础禅,如是应知譬喻配合。木片喻也如说"如力士为煮饭等欲劈大木,彼斧刃坏于劈皮心而不能劈大木不舍责任"等依说方式应知。如是拔毛井喻。


Pubbenivāsañāṇaṃnāma na hoti atītāsu jātīsu nivutthadhammārammaṇattābhāvā. Tanti pacchimanisajjato pabhuti yāva paṭisandhi pavattaṃ ñāṇaṃ pubbenivāsānussatiñāṇassa parikammabhāvena pavattasamādhinā sampayuttañāṇaṃ parikammasamādhiñāṇaṃ. Taṃ rūpāvacaraṃ sandhāya na yujjatīti taṃ tesaṃ vacanaṃ atītaṃsañāṇaṃ ce, rūpāvacaraṃ adhippetaṃ na yujjati parikammasamādhiñāṇassa kāmāvacarabhāvato. Na hi anantaracuticittassa orato pavattikkhandhe ārabbha rūpāvacaraṃ cittaṃ uppajjatīti pāḷiyaṃ, aṭṭhakathāyaṃ vā āgataṃ atthi. Yesaṃ javanānaṃ purimānīti yojanā. Yadā pana appanācittaṃ hoti, tadāssāti sambandho. Idaṃ pubbenivāsānussatiñāṇaṃ nāmāti kāmaṃ anantarassa bhavassa cutikkhaṇe pavattitanāmarūpaṃ ārammaṇaṃ katvā pavattañāṇaṃ dassitaṃ, taṃ pana nidassanamattaṃ daṭṭhabbaṃ ñāṇasāmaññassa jotitabhāvato. Yatheva hi tato nāmarūpato pabhuti sabbe atītā khandhā, khandhapaṭibaddhā ca sabbo pubbenivāso, evaṃ tassa paṭivijjhanavasena pavattañāṇaṃ pubbenivāsānussatiñāṇaṃ. Tenāha ‘‘tena ñāṇena sampayuttāya satiyā anekavihitaṃ pubbenivāsaṃ anussaratī’’ti.

404.Ekampi jātinti ekampi bhavaṃ. So hi ekakammanibbatto ādānanikkhepaparicchinno antogadhadhammappabhedo khandhappabandho idha jātīti adhippeto. Tenāha ‘‘ekampi…pe… khandhasantāna’’nti. Parihāyamānoti khīyamāno vinassamāno. Kappoti asaṅkhyeyyakappo. So pana atthato kālo, tadā pavattamānasaṅkhāravasenassa parihāni veditabbā. Vaḍḍhamāno vivaṭṭakappoti etthāpi eseva nayo. Yo pana ‘‘kālaṃ khepetī’’ti, ‘‘kālo ghasati bhūtāni, sabbāneva sahattanā’’ti (jā. 1.2.190) ca ādīsu kālassāpi khayo vuccati, so idha nādhippeto aniṭṭhappasaṅgato. Saṃvaṭṭanaṃ vinassanaṃ saṃvaṭṭo, saṃvaṭṭato uddhaṃ tathā ṭhāyī saṃvaṭṭaṭṭhāyī. Taṃmūlakattāti taṃpubbakattā. Vivaṭṭanaṃ nibbattanaṃ, vaḍḍhanaṃ vā vivaṭṭo.

Tejosaṃvaṭṭo āposaṃvaṭṭo vāyosaṃvaṭṭoti evaṃ saṃvaṭṭasīmānukkamena saṃvaṭṭesu vattabbesu tathā avatvā ‘‘āposaṃvaṭṭotejosaṃvaṭṭovāyosaṃvaṭṭo’’ti vacanaṃ saṃvaṭṭakamahābhūtadesanānupubbiyāti keci. Saṃvaṭṭānupubbiyāti apare. Āpena saṃvaṭṭo āposaṃvaṭṭo. Saṃvaṭṭasīmāti saṃvaṭṭamariyādā.

Saṃvaṭṭatīti vinassati. Sadāti sabbakālaṃ, tīsupi saṃvaṭṭakālesūti attho.

‘‘Ekaṃ buddhakhetta’’nti idha yaṃ sandhāya vuttaṃ, taṃ niyametvā dassetuṃ ‘‘buddhakhettaṃ nāma tividha’’ntiādi vuttaṃ. Yattake ṭhāne tathāgatassa paṭisandhiñāṇānubhāvo puññaphalasamuttejito saraseneva pathavī vijambhati, taṃ sabbampi buddhaṅkurassa nibbattanakhettaṃ nāmāti āha ‘‘jātikhettaṃ dasasahassacakkavāḷapariyanta’’nti. Ānubhāvo vattatīti idha iddhimā cetovasippatto āṇākhettapariyāpanne yattha katthaci cakkavāḷe ṭhatvā attano atthāya parittaṃ katvā tattheva aññaṃ cakkavāḷaṃ gatopi kataparitto eva hoti. Atha vā tattha ekacakkavāḷe ṭhatvā sabbasattānaṃ atthāya paritte kate āṇākhette sabbasattānaṃ abhisambhuṇātveva parittānubhāvo tattha devatāhi parittāṇāya sampaṭicchitabbato. Yaṃ visayakhettaṃ sandhāya ekasmiṃyeva khaṇe sarena abhiviññāpanaṃ, attano rūpadassanañca paṭijānantena bhagavatā ‘‘yāvatā vā pana ākaṅkheyyā’’ti (a. ni. 

我来直译这段巴利文：
名宿住智不生因无过去诸生所住法所缘。彼即从最后坐乃至结生转起智,以宿住随念智准备转起等持俱智为准备等持智。彼关于色界不应理即彼等语若为过去分智,意为色界不应理因准备等持智为欲界性。因无经论说缘无间死心此边转蕴生色界心。凡速行前即连结。但当为安止心时彼即连结。此名宿住随念智即虽显示缘无间有死刹那所转名色为所缘转起智,但彼应见为显示智共相之譬喻。如从彼名色起一切过去蕴及系蕴一切宿住,如是随通达彼转起智为宿住随念智。故说"以彼智相应念随念种种宿住"。
404. 一生即一有。因彼以一业生取舍限定内含法差别蕴相续此中意为生。故说"一...蕴相续"。坏即灭没。劫即无数劫。但彼义为时,应知彼坏依尔时转行。增长开劫于此亦此理。但说"度时"、"时吞诸有情,一切与自己"等中说时灭,此非所欲因导不善。坏为灭坏,坏后如是住为坏住。以彼为源即以彼为前。开为生或增为开。
火坏水坏风坏如是应依坏边界次第说坏时,不如是说而说"水坏火坏风坏"语为坏大种说次第如某些说。依坏次第如其他说。以水坏为水坏。坏边界即坏边限。
坏即灭。常即一切时,义为于三坏时。
"一佛田"此中为显示所依所说决定故说"佛田名三种"等。如来结生智威力福果激发处所,以其力大地自动,说彼一切为佛芽生田故说"生田边际十千轮围界"。威力转即此中有神通得心自在立于权田摄任一轮围界,为自作护彼处往他轮围界也成已作护。或立彼一轮围界为一切有情作护,权田中遍及一切有情护威力因彼处诸天应受护故。所缘田关系世尊自称一刹那以声令知及见自色,"乃至所欲"。

3.81) vuttaṃ. Yatthāti yasmiṃ anantāparimāṇe visayakhette. Yaṃ yaṃ tathāgato ākaṅkhati, taṃ taṃ jānāti ākaṅkhāmattapaṭibaddhavuttitāya buddhañāṇassa. Saṇṭhahantanti vivaṭṭamānaṃ jāyamānaṃ.

405.Gokhāyitakamattesūti gohi khāditabbappamāṇesu. Yanti yasmiṃ samaye. Pupphaphalūpajīviniyo ca devatā brahmaloke nibbattantīti sambandho.

Etesanti ‘‘vassūpajīvino’’tiādinā vuttasattānaṃ. Tatthāti brahmaloke. So ca kho parittābhādibrahmaloko veditabbo. ‘‘Paṭiladdhajjhānavasenā’’ti vatvā jhānappaṭilābhassa sambhavaṃ dassetuṃ ‘‘tadā hī’’tiādi vuttaṃ. Lokaṃ byūhenti sampiṇḍentīti lokabyūhā. Te kira disvā manussā tattha tattha ṭhitāpi nisinnāpi saṃvegajātā, sambhamappattā ca hutvā tesaṃ āsanne ṭhāne sannipatanti. Sikhābandhassa muttatāya muttasirā. Ito cito ca vidhūyamānakesatāya vikiṇṇakesā. Lokavināsabhayena sokavantacittatāya ativiya virūpavesadhārino. Mārisāti devānaṃ piyasamudācāro. Kathaṃ panete kappavuṭṭhānaṃ jānantīti? Dhammatāya sañcoditāti ācariyā. Tādisanimittadassanenāti eke. Brahmadevatāhi uyyojitāti apare.

Mettādīnīti mettāmanasikārādīni kāmāvacarapuññāni. Devaloketi kāmadevaloke. Devānaṃ kira sukhasamphassavātaggahaṇaparicayena vāyokasiṇe jhānāni sukheneva ijjhanti. Tena vuttaṃ ‘‘vāyokasiṇe parikammaṃ katvā jhānaṃ paṭilabhantī’’ti. Tadaññe panāti āpāyike sandhāyāha. Tatthāti devaloke.

Dutiyo sūriyoti dutiyaṃ sūriyamaṇḍalaṃ. Sattasūriyanti sattasūriyapātubhāvasuttaṃ. Pakatisūriyeti kappavuṭṭhānakālato pubbe uppannasūriyavimāne. Kappavuṭṭhānakāle pana yathā aññe kāmāvacaradevā, evaṃ sūriyadevaputtopi jhānaṃ nibbattetvā brahmalokaṃ upapajjati, sūriyamaṇḍalaṃ pana pabhassaratarañceva tejavantatarañca hutvā pavattati. Taṃ antaradhāyitvā aññameva uppajjatīti apare. Gaṅgā yamunā sarabhū aciravatī mahīti imā pañca mahānadiyo.

Pabhavāti uppattiṭṭhānabhūtā. Haṃsapātanoti mandākinimāha.

Na saṇṭhātīti na tiṭṭhati.

Pariyādinnasinehanti parikkhīṇasinehaṃ. Yāya āpodhātuyā tattha tattha pathavīdhātu ābandhattā sampiṇḍatā hutvā tiṭṭhati, sā chasūriyapātubhāvena parikkhayaṃ gacchati. Yathā cidanti yathā ca idaṃ cakkavāḷaṃ. Evaṃ koṭisatasahassacakkavāḷānipīti vipattimahāmeghuppattito paṭṭhāya idha vuttaṃ sabbaṃ kappavuṭṭhānaṃ, taṃ tattha atidisati.

Palujjitvāti chijjitvā. Saṅkhāragatanti bhūtupādāyappabhedaṃ saṅkhārajātaṃ. Sabbasaṅkhāraparikkhayāti jhāpetabbasaṅkhāraparikkhayā. Sayampi saṅkhāragataṃ samānaṃ indhanābhāvato chārikampi asesetvā niḍḍahitvā vūpasamatīti āha ‘‘sappi…pe… nibbāyatī’’ti.



我来直译这段巴利文：
说。何处即于何无边无量所缘境界。如来欲何何,知彼彼因佛智依欲而转。安住即开转生起。
405. 如牛所食量即如牛应食量。何时即于何时。依花果活命诸天及生梵界为连结。
此等即所说"依雨活命"等诸有情。彼处即梵界。但彼应知少光等梵界。说"依得禅"后为显示得禅可能故说"因尔时"等。聚集世界为世界聚集。见彼人虽住立或坐彼处生厌得惊,集于彼等近处。因解开顶髻为散发。此彼散乱头发为乱发。因世界灭坏怖惧故忧心极丑形相。尊者为天人亲切称呼。但如何彼等知劫坏?为法性所促如师说。见如是相如某说。为梵天神遣如他说。
慈等即慈作意等欲界福。天界即欲天界。因天习近乐触风所缘故风遍禅易成。故说"作风遍准备得禅"。但彼余即关于恶趣说。彼处即天界。
第二日即第二日轮。七日即七日出现经。本日即劫坏时前生日宫。但劫坏时如余欲界天,如是日天子也生禅生梵界,但日轮更光明更具热而转。彼消失生其他如其他说。恒河耶牟那沙罗浮阿夷罗跋提摩希为此五大河。
发源即为生起处。天鹅降为曼陀吉尼。
不住即不立。
尽润即尽水。彼处彼处地界由何水界系缚成块而住,彼由六日出现而尽。如此即如此轮围界。如是俱胝千轮围界即从坏大云生起此所说一切劫坏,如是指向彼。
毁坏即断坏。行类即种种大种及所造行。一切行尽即应烧尽行尽。自身虽是行类因无燃料不留灰烬尽烧止息故说"如酥...止息"。

406.Dīghassaaddhunoti saṃvaṭṭaṭṭhāyīasaṅkhyeyyakappasaṅkhātassa dīghassa kālassa accayena . Tālakkhandhādīti ādi-saddena sākasālādirukkhe saṅgaṇhāti. Ghanaṃ karotīti visarituṃ adatvā piṇḍitaṃ karoti. Tenāha ‘‘parivaṭuma’’nti, vaṭṭabhāvena paricchinnaṃ. Tanti udakaṃ. Assāti vātassa. Vivaraṃ detīti yathā ghanaṃ karoti sampiṇḍeti, evaṃ tattha antaraṃ deti. Parikkhayamānanti pubbe yāva brahmalokā ekoghabhūtena vātena parisosiyamānatāya parikkhayaṃ gacchantaṃ. Brahmaloko pātubhavatīti yojanā. Brahmalokoti ca paṭhamajjhānabhūmimāha. Upari catukāmāvacaradevalokaṭṭhāneti yāmadevalokādīnaṃ catunnaṃ patiṭṭhānaṭṭhāne. Cātumahārājikatāvatiṃsabhavanānaṃ pana patiṭṭhānaṭṭhānāni pathavīsambandhatāya na tāva pātubhavanti.

Rundhantīti yathā heṭṭhā na bhassati, evaṃ nirodhenti.

‘‘Paṭhamatarābhinibbattā’’ti idaṃ āyukkhayassa sambhavadassanaṃ, tena dvinnaṃ, catunnaṃ, aṭṭhannaṃ vā kappānaṃ ādimhi nibbattāti dasseti. Tatoti ābhassarabrahmalokato. Parittābhaappamāṇābhāpi hi ābhassaraggahaṇeneva saṅgahaṃ gacchanti. ‘‘Te honti sayaṃpabhā antalikkhacarā’’ti idaṃ upacārajjhānapuññassa mahānubhāvatāya vuttaṃ. Āluppakārakanti ālopaṃ katvā katvāti vadanti, āluppanaṃ vilopaṃ katvāti attho.

Haṭṭhatuṭṭhāti ativiya haṭṭhā uppilāvitacittā. Nāmaṃ karontīti tathā voharanti.

Sinerucakkavāḷahimavantapabbatāti ettha dīpasamuddāpīti vattabbaṃ. Tathā hi vakkhati ‘‘ninnaninnaṭṭhāne samuddā, samasamaṭṭhāne dīpā’’ti. Thūpathūpāti unnatunnatā.

Atimaññantīti atikkamitvā maññanti, hīḷentīti attho. Teneva nayenāti ‘‘ekacce vaṇṇavanto hontī’’tiādinā (dī. ni. 

我来直译这段巴利文：
406. 长时即经坏住无数劫所说长时之过。椰树干等即以等字摄取龙木等树。作密即不令散作块。故说"周圆"即以圆形限定。彼即水。彼即风。给间隙即如作密作块,如是彼处给间。渐尽即先前乃至梵界成一片风所干故渐尽。梵界显现为连词。梵界即说初禅地。上四欲界天处即夜摩天等四处。但四大王天三十三天住处因与地相连未显现。
阻止即如不下堕如是止息。
"先前生"此显示寿尽可能,以此显示生于二四八劫初。从彼即从光音梵界。因少光无量光亦以光音摄。"彼等为自发光行空中"此说由近行禅福大威力。碎坏即说作碎作碎,义为作毁坏。
欢喜悦即极欢喜心浮起。作名即如是称呼。
须弥轮围雪山山即此中应说洲海。因如是将说"凹处海,平处洲"。堆堆即高高。
轻视即超越思量,义为轻蔑。以彼方式即以"某些有色"等。;

3.123) vuttena nayeneva. Padālatāti evaṃnāmikā latājāti. Tassā kira pārāsavajāti gaḷocīti vadanti. Akaṭṭhe eva bhūmippadese paccanako akaṭṭhapāko. Akaṇoti kuṇḍakarahito.

Sumanasaṅkhātajātipupphasadiso sumanajātipupphasadiso. Yo yo raso etassāti yaṃyaṃraso, odano, taṃ yaṃyaṃrasaṃ, yādisarasavantanti attho. Rasapathavī, bhūmipappaṭako, padālatā ca paribhuttā sudhāhāro viya khuddaṃ vinodetvā rasaharaṇīhi rasameva brūhentā tiṭṭhanti, na vatthuno sukhumabhāvena nissandā, sukhumabhāveneva gahaṇindhanameva ca honti. Odano pana paribhutto rasaṃ vaḍḍhentopi vatthuno oḷārikabhāvena nissandaṃ vissajjento passāvaṃ, kasaṭañca uppādetīti āha ‘‘tato pabhuti muttakarīsaṃ sañjāyatī’’ti. Purimattabhāvesu pavattaupacārajjhānānubhāvena yāva sattasantāne kāmarāgavikkhambhanavego na samito, na tāva balavakāmarāgūpanissayāni itthipurisindriyāni pāturahesuṃ. Yadā panassa vicchinnatāya balavakāmarāgo laddhāvasaro ahosi, tadā tadupanissayāni tāni sattānaṃ attabhāvesu sañjāyiṃsu. Tena vuttaṃ ‘‘purisassa…pe… pātubhavatī’’ti. Tenevāha ‘‘tatra suda’’ntiādi.

Alasajātikassāti sajjukameva taṇḍulaṃ aggahetvā paradivasassatthāya gahaṇena alasapakatikassa.

Anutthunantīti anusocanti. Sammanneyyāmāti samanujāneyyāma. Noti amhesu. Sammāti sammadeva yathārahaṃ. Khīyitabbanti khīyanārahaṃ nindanīyaṃ. Garahitabbanti hīḷetabbaṃ.

Ayameva bhagavā paṭibalo paggahaniggahaṃ kātunti yojanā. Rañjetīti saṅgahavatthūhi sammadeva rameti pīṇeti.

Vivaṭṭaṭṭhāyīasaṅkhyeyyaṃ catusaṭṭhiantarakappasaṅgahaṃ. Vīsatiantarakappasaṅgahanti keci. Sesāsaṅkhyeyyāni kālato tena samappamāṇāneva.

407.Mahādhārāhīti tālasālakkhandhappamāṇāhi mahatīhi khārudakadhārāhi. Samantatoti sabbaso. Pathavitoti pathaviyā heṭṭhimantato pabhuti. Tena hi khārudakena phuṭṭhaphuṭṭhā pathavīpabbatādayo udake pakkhittaloṇasakkharā viya vilīyanteva, tasmā pathavīsandhārudakena saddhiṃ ekūdakameva taṃ hotīti keci. Apare ‘‘pathavīsandhārakaṃ udakakkhandhañca udakasandhārakaṃ vāyukkhandhañca anavasesato vināsetvā sabbattha sayameva ekoghabhūtaṃ tiṭṭhatī’’ti vadanti, taṃ yuttaṃ. Tayopi brahmaloketi parittābhaappamāṇābhaābhassarabrahmaloke, tayidaṃ ‘‘ayaṃ pana viseso’’ti āraddhattā vuttaṃ, aññathā ‘‘chapi brahmaloke’’ti vattabbaṃ siyā. Subhakiṇheti ukkaṭṭhaniddesena tatiyajjhānabhūmiyā upalakkhaṇaṃ. Parittāsubhaappamāṇāsubhepi hi āhacca udakaṃ tiṭṭhati. Heṭṭhā ‘‘ābhassare āhacca tiṭṭhatī’’ti etthāpi eseva nayo. Tanti taṃ kappavināsakaudakaṃ. Udakānugatanti udakena anugataṃ phuṭṭhaṃ. Abhibhavitvāti vilīyāpetvā.

Idamekaṃ asaṅkhyeyyanti idaṃ saṃvaṭṭasaṅkhātaṃ kappassa ekaṃ asaṅkhyeyyaṃ.



我来直译这段巴利文：
马杜卡藤即如是名藤种。据说其巴拉沙品种名伽罗奇。未耕地处自生为未耕熟。无糠即无糠壳。
如茉莉花品种为如茉莉花品。何何味有彼即何何味,饭,彼何何味,有如是味义。味地、地薄饼、马杜卡藤食用如甘露食除饥以味道管增味而住,非因物质微细排泄,以微细性唯为取燃料。但饭食用虽增味因物质粗大排泄尿及渣故说"从此生大小便"。因前身转起近行禅威力乃至有情相续欲贪镇伏力未止息,未显现有力欲贪所依男女根。但当其断灭有力欲贪得机会时,彼等所依于有情身生起。故说"男...显现"。故说"于此"等。
懒惰性即不即取米为翌日取懒惰性。
忧叹即随忧。应同意即应允许。我等即于我等。正即正如如理。应责即应责难应贬斥。应呵即应轻视。
此世尊即能摄制为连词。令喜即以摄事正令喜令满足。
开住无数含六十四中劫。含二十中劫如某说。余无数以时量与彼等同。
407. 大水流即如多罗沙罗干量大咸水流。遍即一切。地即从地底起。因彼咸水所触地山等如入水盐块即溶,故地持水共成一水如某说。其他说"完全灭地持水聚及水持风聚一切处自成一流而住",彼适宜。三梵界即少光无量光光音梵界,此因起"此差别"说,否则应说"六梵界"。遍净即以上等说显示第三禅地。因少净无量净亦水达住。下说"达光音住"于此亦此理。彼即彼劫灭水。随水即为水随触。胜即使溶。
此一无数即此坏所说劫一无数。

408. Thūlaraje apagate eva pathavīnissitaṃ saṇharajaṃ apagacchatīti vuttaṃ ‘‘tato saṇharaja’’nti. Samuṭṭhāpetīti sambandho. ‘‘Visamaṭṭhāne ṭhitamahārukkhe’’ti idaṃ paṭhamaṃ samuṭṭhāpetabbataṃ sandhāya vuttaṃ.

Cakkavāḷapabbatampi sinerupabbatampīti mahāpathaviyā viparivattaneneva viparivattitaṃ cakkavāḷapabbatampi sinerupabbatampi vāto ukkhipitvā ākāse khipati. Te cakkavāḷapabbatādayo. Abhihantvāti ghaṭṭetvā. Aññamaññanti ekissā lokadhātuyā cakkavāḷahimavantasineruṃ aññissā lokadhātuyā cakkavāḷādīhīti evaṃ aññamaññaṃ samāgamavasena ghaṭṭetvā. Sabbasaṅkhāragatanti pathavīsandhārakaudakaṃ, taṃsandhārakavātanti sabbaṃ saṅkhāragataṃ vināsetvā sayampi vinassati avaṭṭhānassa kāraṇābhāvato.

409. Yadipi saṅkhārānaṃ ahetuko sarasanirodho vināsakābhāvato, santānanirodho pana hetuvirahito natthi yathā taṃ sattakāyesūti. Bhājanalokassāpi sahetukena vināsena bhavitabbanti hetuṃ pucchati ‘‘kiṃ kāraṇā evaṃ loko vinassatī’’ti. Itaro yathā tattha nibbattanakasattānaṃ puññabalena paṭhamaṃ loko vivaṭṭati, evaṃ tesaṃ pāpabalena saṃvaṭṭatīti dassento ‘‘akusalamūlakāraṇā’’ti āha. Yathā hi rāgadosamohānaṃ adhikabhāvena yathākkamaṃ rogantarakappo, satthantarakappo, dubbhikkhantarakappoti ime tividhā antarakappā vivaṭṭaṭṭhāyimhi asaṅkhyeyyakappe jāyanti, evamete yathāvuttā tayo saṃvaṭṭā rāgādīnaṃ adhikabhāveneva hontīti dassento ‘‘akusalamūlesu hī’’tiādimāha. Ussannatareti ativiya ussanne. Dose ussannatare adhikataradosena viya tikkhatarena khārudakena vināso yuttoti vuttaṃ ‘‘dose ussannatare udakena vinassatī’’ti. Pākaṭasattusadisassa dosassa aggisadisatā, apākaṭasattusadisassa rāgassa khārudakasadisatā ca yuttāti adhippāyena ‘‘dose ussannatare agginā, rāge ussannatare udakenā’’ti kecivādassa adhippāyo veditabbo. Rāgo sattānaṃ bahulaṃ pavattatīti rāgavasena bahuso lokavināso.

410. Evaṃ pasaṅgena saṃvaṭṭādike pakāsetvā idāni yathādhikataṃ nesaṃ anussaraṇākāraṃ dassetuṃ ‘‘pubbenivāsaṃ anussarantopī’’tiādi āraddhaṃ.

‘‘Amumhi saṃvaṭṭakappe’’ti idaṃ saṃvaṭṭakappassa ādito pāḷiyaṃ (dī. ni. 

我来直译这段巴利文：
408. 粗尘去除即地住细尘去除故说"然后细尘"。生起为连词。"不平处住大树"此关系首先应生起而说。
轮围山及须弥山即随大地转变而转变轮围山及须弥山风举置空中。彼轮围山等。击即撞击。互即一世界轮围雪山须弥与他世界轮围等如是互相会遇而撞击。一切行类即地持水、水持风一切行类灭已自灭因无住处因。
409. 虽行无因自性灭因无灭时,但相续灭非无因如于有情身。器世间也应有因灭故问"何因如是世界灭"。他显示如彼处生有情福力首先世界开,如是彼等罪力坏故说"不善根因"。如贪嗔痴增胜而如次病中劫、刀中劫、饥中劫此三种中劫生于开住无数劫,如是所说三坏由贪等增胜故,显示故说"不善根"等。极增即极盛。嗔极增以极增嗔如以极锐咸水灭宜故说"嗔极增以水灭"。如显敌似嗔如火,如不显敌似贪如咸水宜为以意趣某说"嗔极增以火,贪极增以水"意趣应知。贪多转于有情故贪力多世界灭。
410. 如是随关系显示坏等后今为显示如论及彼等随念行相故起"随念宿住"等。
"彼坏劫"此从坏劫始于经中说,

1.244) gahitattā vuttaṃ. Tatthāpi hi imassa katipayaṃ kālaṃ bhavādīsu saṃsaraṇaṃ upalabbhatīti. Saṃvaṭṭakappe vā vaṭṭamānesu bhavādīsu imassa upapatti ahosi, taṃdassanametaṃ daṭṭhabbaṃ. Atha vā amumhi saṃvaṭṭakappeti ettha vā-saddo luttaniddiṭṭho daṭṭhabbo, tena ca aniyamatthena itarāsaṅkhyeyyānampi saṅgaho siddho hoti. Bhave vātiādīsu kāmādibhave vā aṇḍajādiyoniyā vā devādi gatiyā vā nānattakāyanānattasaññīādiviññāṇaṭṭhitiyā vā sattāvāse vā khattiyādi sattanikāye vā. Āsinti ahosiṃ. Vaṇṇasampattiṃ vāti vā-saddena vaṇṇavipattiṃ vāti dasseti.

Sālimaṃsodanāhāro vā gihikāle. Pavattaphalabhojano vā tāpasādikāle. Sāmisā gehassitā somanassādayo. Nirāmisā nekkhammassitā. Ādi-saddena vivekajasamādhijasukhādīnaṃ saṅgaho.

‘‘Amutrāsi’’ntiādinā sabbaṃ yāvadicchakaṃ anussaraṇaṃ dassetvā idāni aññathā atthaṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Tattha amutrāsinti sāmaññaniddesoyaṃ, byāpanicchālopo vā, amutra amutrāsinti vuttaṃ hoti. Anupubbena ārohantassa yāvadicchakaṃ anussaraṇanti ettha ārohantassāti paṭilomato ñāṇena pubbenivāsaṃ ārohantassa. Paccavekkhaṇanti anussaritānussaritassa paccavekkhaṇaṃ, na anussaraṇaṃ. Itīti vuttatthanidassanaṃ. Tañca kho yathārahato, na yathānupubbatoti dassento ‘‘nāmagottavasenā’’tiādimāha. Vaṇṇādīhīti vaṇṇāhāravedayitāyuparicchedehi. Odātotīti ettha iti-saddo ādiattho, pakārattho vā, tena evamādi evaṃpakāranānattatoti dassitaṃ hoti.

Pubbenivāsānussatiñāṇakathāvaṇṇanā niṭṭhitā.

Cutūpapātañāṇakathāvaṇṇanā

411.Cutiyāti cavane. Upapāteti upapajjane. Samīpatthe cetaṃ bhummavacanaṃ, cutikkhaṇasāmantā, upapattikkhaṇasāmantā cāti vuttaṃ hoti. Tathā hi vakkhati ‘‘ye pana āsannacutikā’’tiādi (visuddhi. 

我来直译这段巴利文：
因经中取故说。因于彼也得此于诸有等轮回某时。或于坏劫转诸有等此有生,此应见为显示彼。或于彼坏劫此中或字应见为省略说,以彼不定义成就摄余无数。有等即于欲等有或卵生等胎或天等趣或异身异想等识住或有情住或刹帝利等七类有情。是即我是。色成就或即以或字显示色失败或。
粳米肉饭食或于居家时。自落果食或于苦行者等时。有味为家所依喜等。无味为出离所依。以等字摄取离生等持生乐等。
以"彼处是"等显示一切随欲随念后今为显示异义故说"又"等。此中彼处是即通说,或略遍语,说为彼处彼处是。次第上升随欲随念此中上升即逆智上升宿住。观即对所随念随念观察,非随念。如是即显示所说义。彼且随如有非随次第而显示故说"以名姓等"等。以色等即以色食受命限。白等即此等字为等义或差别义,以此显示如是等如是差别差别。
宿住随念智论释毕。
死生智论释
411. 死即死。生即生。此为近义宾格,为死刹那邻近生刹那邻近义。因如是将说"但近死者"等。

2.411). Dibbacakkhuñāṇeneva sattānaṃ cuti ca upapatti ca ñāyatīti āha ‘‘dibbacakkhuñāṇatthanti vuttaṃ hotī’’ti. Dibbasadisattātiādīsu yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Ayaṃ pana viseso – tattha ‘‘sotadhātū’’ti padaṃ apekkhitvā itthiliṅgavasena vuttaṃ, idha napuṃsakaliṅgavasena vattabbaṃ. Tattha ca ālokapariggahena payojanaṃ natthi, idha atthīti vuttaṃ ‘‘ālokapariggahena mahājutikattāpi dibba’’nti, kasiṇālokānuggahena pattabbattā, sayaṃ ñāṇālokapharaṇabhāvena ca mahājutikabhāvatoti attho. Mahājutikampi hi ‘‘dibba’’nti vuccati ‘‘dibbamidaṃ byamha’’ntiādīsu. Mahāgatikattāti mahanīyagamanattā, vimhayanīyapavattikattāti attho. Vimhayanīyā hissa pavatti tirokuṭṭādigatarūpadassanato. ‘‘Dibbasadisattā’’ti ca hīnūpamādassanaṃ devatānaṃ dibbacakkhutopi imassa mahānubhāvattā. Tena dibbacakkhulābhāya yogino parikammakaraṇaṃ tappaṭipakkhābhibhavassa atthato tassa vijayicchā nāma hoti, dibbacakkhulābhī ca iddhimā devatānaṃ vacanaggahaṇakkhamanadhammadānavasena mahāmoggallānattherādayo viya dānaggahaṇalakkhaṇe, vohāre ca pavatteyyāti evaṃ vihāravijayicchāvohārajutigatisaṅkhātānaṃ atthānaṃ vasena imassa abhiññāñāṇassa dibbacakkhubhāvasiddhito . Saddavidū ca tesu eva atthesu divu-saddaṃ icchantīti vuttaṃ ‘‘taṃ sabbaṃ saddasatthānusārena veditabba’’nti.

Dassanaṭṭhenāti rūpadassanabhāvena. Cakkhunā hi sattā rūpaṃ passanti. Yathā maṃsacakkhu viññāṇādhiṭṭhitaṃ samavisamaṃ ācikkhantaṃ viya pavattati, na tathā idaṃ. Idaṃ pana sayameva tato sātisayaṃ cakkhukiccakārīti āha ‘‘cakkhukiccakaraṇena cakkhumivātipi cakkhū’’ti. ‘‘Diṭṭhivisuddhihetuttā’’ti saṅkhepato vuttamatthaṃ vivarituṃ ‘‘yo hī’’tiādi vuttaṃ. Ucchedadiṭṭhiṃ gaṇhāti parato upapattiyā adassanato etthevāyaṃ satto ucchinno, evamitarepīti. Navasattapātubhāvadiṭṭhiṃ gaṇhāti lābhī adhiccasamuppattiko viya. Buddhaputtā passantiyevāti uttarapadāvadhāraṇaṃ, na purimapadāvadhāraṇaṃ. Evaṃ hi jayaddisajātakādīhi avirodho siddho hoti.

Manussānaṃ idanti mānusakaṃ, manussānaṃ gocarabhūtaṃ rūpārammaṇaṃ. Tadaññassa pana dibbatirohitātisukhumādibhedassa rūpassa dassanato atikkantamānusakaṃ. Evarūpañca manussūpacāraṃ atikkantaṃ nāma hotīti āha ‘‘manussūpacāraṃ atikkamitvā rūpadassanenā’’ti. Evaṃ visayamukhena dassetvā idāni visayīmukhena dassetuṃ ‘‘mānusakaṃ vā’’tiādi vuttaṃ. Tatthāpi maṃsacakkhātikkamo tassa kiccātikkameneva daṭṭhabbo.

Dibbacakkhunāti dibbacakkhuñāṇenapi. Daṭṭhuṃ na sakkā khaṇassa atiittaratāya atisukhumatāya kesañci rūpassa. Apica dibbacakkhussa paccuppannaṃ rūpārammaṇaṃ, tañca purejātapaccayabhūtaṃ, na ca āvajjanaparikammehi vinā mahaggatassa pavatti atthi, nāpi uppajjamānameva rūpaṃ ārammaṇapaccayo bhavituṃ sakkoti, bhijjamānaṃ vā. Tasmā ‘‘cutūpapātakkhaṇe rūpaṃ dibbacakkhunā daṭṭhuṃ na sakkā’’ti suvuttametaṃ. Yadi dibbacakkhuñāṇaṃ rūpārammaṇameva, atha kasmā ‘‘satte passatī’’ti vuttanti? Yebhuyyena sattasantānagatarūpadassanato evaṃ vuttaṃ. Sattagahaṇassa vā kāraṇabhāvato vohāravasena vuttantipi keci. Te cavamānāti adhippetāti sambandho. Evarūpeti na cutūpapātakkhaṇasamaṅginoti adhippāyo.


我来直译这段巴利文：
2.411. 说"以天眼智即知有情死生"故说"为天眼智义"。天相似等中应说者,已于下说。但此差别 - 彼处观待"耳界"字依阴性说,此处应依中性说。彼处无须摄取光明,此处有故说"以摄取光明为大光故天",因应以遍光摄而得,因自身遍智光而有大光义。因大光亦说"天"如"此天宫"等。大行性即伟大行性,义为奇异转性。因其转为奇异因见穿墙等色。"天相似"为低譬喻因胜过诸天天眼。由此行者为得天眼作准备即以义为欲胜彼对治,得天眼神通者如大目犍连长老等以容受诸天语法施行于施受相及言说,如是由住处胜欲言说光行性等义成此神通智为天眼。声明者欲于此等义有天字故说"此一切应依声论知"。
以见义即以见色性。因以眼有情见色。如肉眼依识示平不平如转,此不如是。但此自胜彼作眼作用故说"以作眼作用如眼亦为眼"。"因见清净因"略说义为显说"因彼"等。执断见因不见后生于此此有情断如是其他。执新有情现见如具得自然生。佛子唯见即后分限定,非前分限定。如是成就无违犍提舍本生等。
人之此即人的,人所行色境。见彼余天隐极细等差别色故超越人的。如是色名超越人界故说"超越人界以见色"。如是由境门显示后今为由具境门显示故说"或人的"等。此中亦应见超越肉眼以超越其作用。
以天眼即以天眼智亦。不能见因刹那极迅速极微细某色。又天眼现在色境,彼为前生缘,无离速行准备转广大,生色不能为所缘缘,或灭。故善说"不能以天眼见死生刹那色"。若天眼智唯色境,何故说"见有情"?由多见有情相续色故如是说。或由有情执为因依言说而说如某些说。彼等死即为所欲为连词。如是色即不具死生刹那为意趣。


Mohūpanissayaṃ nāma kammaṃ nihīnaṃ nihīnaphalaṃ hotīti āha ‘‘mohanissandayuttattā’’ti. Tabbiparīteti tassa hīḷitādibhāvassa viparīte , ahīḷite anohīḷite anoññāte anavaññāte cittīkateti attho. Suvaṇṇeti sundaravaṇṇe. Dubbaṇṇeti asundaravaṇṇe. Sā panāyaṃ suvaṇṇadubbaṇṇatā yathākkamaṃ kammassa adosadosūpanissayatāya hotīti āha ‘‘adosanissandayuttattā’’tiādi. Sundaraṃ gatiṃ gatā sugatāti āha ‘‘sugatigate’’ti, sugatiṃ upapanneti attho. Alobhajjhāsayā sattā vadaññū vigatamaccherā alobhūpanissayena kammunā subhagā samiddhā hontīti āha ‘‘alobhanissandayuttattā vā aḍḍhe mahaddhane’’ti. Dukkhaṃ gatiṃ gatā duggatāti āha ‘‘duggatigate’’ti. Lobhajjhāsayā sattā luddhā maccharino lobhūpanissayena kammunā duggatā durupetā hontīti āha ‘‘lobhanissandayuttattā vā dalidde appannapāne’’ti.

Upacitanti phalāvahabhāvena kataṃ. Yathā kataṃ hi kammaṃ phaladānasamatthaṃ hoti, tathā kataṃ upacitaṃ. Cavamānetiādīhi dibbacakkhukiccaṃ vuttanti visayamukhena visayībyāpāramāha. Purimehīti vā ‘‘dibbena cakkhunā’’tiādīni padāni sandhāya vuttaṃ. Ādīhīti ettha ca-saddo luttaniddiṭṭho . Tasmā ‘‘dibbena…pe… passatī’’ti imehi, ‘‘cavamāne’’tiādīhi ca dibbacakkhukiccaṃ vuttanti attho.

Iminā pana padenāti ‘‘yathākammūpage satte pajānātī’’ti iminā vākyena. Idha bhikkhūti imasmiṃ sāsane bhikkhu, dibbacakkhuñāṇalābhīti adhippāyo. So ca dibbacakkhuñāṇalābhī nerayike ca satte paccakkhato disvā ṭhito. Evaṃ manasi karotīti tesaṃ nerayikānaṃ nirayasaṃvattaniyassa kammassa ñātukāmatāvasena pādakajjhānaṃ samāpajjitvā vuṭṭhāya parikammavasena manasi karoti. Kiṃ nu khotiādi manasikāravidhidassanaṃ. Evaṃ pana parikammaṃ katvā pādakajjhānaṃ samāpajjitvā vuṭṭhitassa taṃ kammaṃ ārammaṇaṃ katvā āvajjanaṃ uppajjati, tasmiṃ niruddhe cattāri, pañca vā javanāni javantītiādi sabbaṃ vuttanayameva. ‘‘Visuṃ parikammaṃ nāma natthī’’ti idaṃ pana dibbacakkhuñāṇena vinā yathākammūpagañāṇassa visuṃ parikammaṃ natthīti adhippāyena vuttaṃ. Evañcetaṃ icchitabbaṃ, aññathā yathākammūpagañāṇassa mahaggatabhāvo eva na siyā. Devānaṃ dassanepi eseva nayo. Nerayikadevaggahaṇaṃ cettha nidassanamattaṃ daṭṭhabbaṃ. Ākaṅkhamāno hi dibbacakkhulābhī aññagatikesupi evaṃ paṭipajjatiyeva. Tathā hi vakkhati ‘‘apāyaggahaṇena tiracchānayoniṃ dīpetī’’ti (visuddhi. 2.411), ‘‘sugatiggahaṇena manussagatipi saṅgayhatī’’ti (visuddhi. 

我来直译这段巴利文：
以痴为缘业名为卑贱卑贱果故说"具痴异熟"。彼相反即彼轻视等相反,不轻视无轻视无轻视无轻视受尊敬义。好色即美色。恶色即不美色。但此好色恶色如次因业有无嗔嗔缘故说"具无嗔异熟"等。善趣行者善趣说"善趣行",生善趣义。无贪性有情慷慨离悭以无贪缘业有福运达故说"具无贪异熟或富大财"。恶趣行者恶趣说"恶趣行"。贪性有情贪悭以贪缘业恶趣贫困故说"具贪异熟或贫少食"。
积集即以能与果而作。因如所作业能与果,如是所作积集。以死等为说天眼作用即由境门说具境作用。或前即关于"以天眼"等诸字说。等中而字为省略说。故"以天.....见"此等,"死"等以天眼作用说义。
但以此句即以"知随业趣有情"此语。此比丘即于此教比丘,为得天眼智意趣。彼得天眼智现见地狱有情而住。如是作意即欲知彼等地狱者地狱业故入基础禅出作意准备。"何"等为显示作意法。如是作准备后入基础禅出以彼业为所缘生速行,彼灭后四五速行行等一切如说理。"无别准备"此以无离天眼智有随业趣智别准备意趣说。如是应欲,否则随业趣智即不应为广大。于见天亦此理。地狱天执此中应见为唯譬喻。因欲得天眼于余趣者亦如是行。因如是将说"以恶趣执显示畜生界",以善趣执摄人趣"。;

2.411) ca. Taṃ nirayasaṃvattaniyaṃ kammaṃ ārammaṇaṃ etassāti taṃkammārammaṇaṃ. Phārusakavanādīsūti ādi-saddena cittalatāvanādīnaṃ saṅgaho.

Yathā cimassāti yathā ca imassa yathākammūpagañāṇassa visuṃ parikammaṃ natthi, evaṃ anāgataṃsañāṇassapīti visuṃ parikammābhāvaṃ nidasseti. Tattha kāraṇamāha ‘‘dibbacakkhupādakāneva hi imānī’’ti. Tatrāyamadhippāyo – yathā dibbacakkhulābhī nirayādiabhimukhaṃ ālokaṃ vaḍḍhetvā, nerayikādike satte disvā tehi pubbe āyūhitaṃ nirayasaṃvattaniyādikaṃ kammaṃ tādisena samādānena, tajjena ca manasikārena parikkhate citte yāthāvato jānāti, evaṃ yassa yassa sattassa samanantarā anāgataṃ attabhāvaṃ ñātukāmo taṃ taṃ odissa ālokaṃ vaḍḍhetvā tena tena atīte, etarahi vā āyūhitaṃ tassa nibbattakaṃ kammaṃ yathākammūpagañāṇena disvā tena nibbattetabbaṃ anāgataṃ attabhāvaṃ ñātukāmo tādisena samādānena, tajjena ca manasikārena parikkhate citte yāthāvato jānāti. Eseva nayo tato paresupi attabhāvesu. Etaṃ anāgataṃsañāṇaṃ nāma. Yasmā etaṃ dvayaṃ dibbacakkhuñāṇe satiyeva sijjhati, nāsati. Tena vuttaṃ ‘‘imāni dibbacakkhunā saheva ijjhantī’’ti.

Kāyena duṭṭhu caritaṃ, kāyato vā uppannaṃ kilesapūtikattā duṭṭhaṃ caritaṃ kāyaduccaritanti evaṃ yojetabbo. Kāyoti cettha copanakāyo adhippeto. Kāyaviññattivasena pavattaṃ akusalaṃ kāyakammaṃ kāyaduccaritanti. Itaresūti vacīmanoduccaritesu. Yasmiṃ santāne kammaṃ katūpacitaṃ, asatissa antarupacchede vipākārahabhāvassa avigacchanato so tena sahitoyevāti vattabboti āha ‘‘samannāgatāti samaṅgībhūtā’’ti. ‘‘Anatthakāmā hutvā’’ti etena mātāpitaro viya puttānaṃ, ācariyupajjhāyā viya ca nissitakānaṃ atthakāmā hutvā garahakā upavādakā na hontīti dasseti. Guṇaparidhaṃsanenāti vijjamānānaṃ guṇānaṃ viddhaṃsanena, vināsanenāti attho. Nanu ca antimavatthunāpi upavādo guṇaparidhaṃsanamevāti? Saccametaṃ. Guṇāti panettha jhānādivisesā uttarimanussadhammā adhippetāti sīlaparidhaṃsanaṃ visuṃ gahitaṃ. Tenāha ‘‘natthi imesaṃ samaṇadhammo’’tiādi. Samaṇadhammoti ca sīlasaṃyamaṃ sandhāya vadati. Jānaṃ vāti yaṃ upavadati, tassa ariyabhāvaṃ jānanto vā. Ajānaṃ vāti ajānanto vā. Jānanaṃ ajānanaṃ cettha appamāṇaṃ, ariyabhāvo eva pamāṇaṃ. Tenāha ‘‘ubhayathāpi ariyūpavādova hotī’’ti. ‘‘Ariyo’’ti pana ajānato aduṭṭhacittasseva tattha ariyaguṇābhāvaṃ pavedentassa guṇaparidhaṃsanaṃ na hotīti tassa ariyūpavādo natthīti vadanti. Satekicchaṃ pana hoti khamāpanena, na anantariyaṃ viya atekicchaṃ.

Rujjhatīti tudati, dukkhaṃ vedanaṃ uppādetīti attho. Tanti taṃ theraṃ, taṃ vā kiriyaṃ. Jānanto eva thero ‘‘atthi te, āvuso, patiṭṭhā’’ti pucchi. Itaropi saccābhisamayo sāsane patiṭṭhāti āha ‘‘sotāpanno aha’’nti. Thero taṃ karuṇāyamāno ‘‘khīṇāsavo tayā upavadito’’ti attānaṃ āvikāsi.

Sace navakatarā honti tasmiṃ vihāre bhikkhū. Sammukhā akhamāpentepīti purato khamāpane asambhavantepi. ‘‘Akhamante’’ti vā pāṭho. Taṃ sotāpannassa vasena veditabbaṃ.

Parinibbutamañcaṭṭhānanti pūjākaraṇaṭṭhānaṃ sandhāyāha.


我来直译这段巴利文：
2.411. 彼地狱业为此所缘为此业所缘。粗恶林等即以等字摄取美庄林等。
如此即如此随业趣智无别准备,如是未来分智即显示无别准备。此中说因"因此等以天眼为基"。此中此意趣 - 如得天眼增大向地狱等光明,见地狱等有情已以如是受持,如是作意检查心如实知彼等先造地狱等业,如是欲知何何有情次后未来身以增大光明对彼彼,以随业趣智见彼过去或现在所造生彼业已欲知彼所生未来身以如是受持,如是作意检查心如实知。此即理于彼后诸身。此名未来分智。因此二于有天眼时成就非无。故说"此等与天眼共成就"。
身恶行即以身恶行,或从身生因烦恼腐恶行应如是构成。此中身即动身为意趣。依身表转不善身业为身恶行。其他即语意恶行。于何相续造积集业,因不离应得果性彼与此俱故应说故说"具足即相应"。"成不利欲"以此显示不如母父于子、轨范师于依止者成利欲而责呵诽谤。以破坏德即以坏现有德,义为灭。岂非以究竟事亦诽谤即破坏德?此实。但此德即意指禅等殊胜过人法故别取破戒。故说"此等无沙门法"等。沙门法即关于戒束。知或即知所诽谤彼为圣者。不知或即不知。此中知不知非衡量,圣性为衡量。故说"二者皆为谤圣"。但说不知无恶意于彼显示无圣德者非破坏德故彼无谤圣。但可治以请赦,非如无间业不可治。
伤即刺,义为生苦受。彼即彼长老,或彼作。长老知而问"友,汝有立足?"。他亦以真谛现观为教法立足故说"我为预流"。长老悲愍彼显示自己"汝谤漏尽"。
若彼住处比丘更新。虽不面请赦即虽不可能面前请赦。或读作"不赦"。彼应依预流知。
入灭床处即关于作供养处说。


Samādātabbaṭṭhena samādānāni, kammāni samādānāni yesaṃ, te kammasamādānā, micchādiṭṭhivasena kammasamādānā, hetuatthaṃ vā antogadhaṃ katvā micchādiṭṭhivasena pare kammesu samādāpakā micchādiṭṭhikammasamādānā. Tayimamatthaṃ dassento ‘‘micchādiṭṭhivasenā’’tiādimāha. Sīlasampannotiādi paripakkindriyassa maggasamaṅgino vasena vuttaṃ. Aggamaggaṭṭhe pana vattabbameva natthi. Aññanti arahattaṃ. Evaṃsampadanti yathā taṃ avassambhāvī, evamidampīti attho. Taṃ vācaṃ appahāyātiādīsu ariyūpavādaṃ sandhāya ‘‘puna evarūpiṃ vācaṃ na vakkhāmī’’ti vadanto vācaṃ pajahati nāma, ‘‘puna evarūpaṃ cittaṃ na uppādessāmī’’ti cintento cittaṃ pajahati nāma, ‘‘puna evarūpiṃ diṭṭhiṃ na gaṇhissāmī’’ti pajahanto diṭṭhiṃ pajahati nāma, tathā akaronto neva pajahati, na paṭinissajjati. Yathābhataṃnikkhitto, evaṃ nirayeti yathā nirayapālehi āharitvā niraye ṭhapito, evaṃ niraye ṭhapitoyevāti attho. Micchādiṭṭhivasena akattabbaṃ nāma pāpaṃ natthi, yato saṃsārakhāṇubhāvopi nāma hotīti āha ‘‘micchādiṭṭhiparamāni, bhikkhave, vajjānī’’ti.

‘‘Ucchinnabhavanettiko, bhikkhave, tathāgatassa kāyo tiṭṭhati, ayañceva kāyo, bahiddhā ca nāmarūpa’’nti (dī. ni. 1.147) evamādīsu viya idha kāya-saddo khandhapañcakavisayoti āha ‘‘kāyassa bhedāti upādinnakkhandhapariccāgā’’ti. Avītarāgassa maraṇato paraṃ nāma bhavantarūpādānamevāti āha ‘‘paraṃ maraṇāti tadanantaraṃ abhinibbattikkhandhaggahaṇe’’ti. Yena tiṭṭhati, tassa upacchedeneva kāyo bhijjatīti āha ‘‘kāyassa bhedāti jīvitindriyassa upacchedā’’ti.

Eti imasmā sukhanti ayo, puññanti āha ‘‘puññasammatā ayā’’ti. Ayanti etasmā sukhānīti āyo, puññakammādisukhasādhanaṃ. Tenāha ‘‘sukhānaṃ vā āyassa abhāvā’’ti. Iyati assādiyatīti ayo, assādoti āha ‘‘assādasaññito ayo’’ti.

Nāgarājādīnanti ādi-saddena supaṇṇādīnaṃ saṅgaho. Asurasadisanti petāsurasadisaṃ. Soti asurakāyo. Sabbasamussayehīti sabbehi sampattisamussayehi. Vuttavipariyāyenāti ‘‘suṭṭhu caritaṃ, sobhanaṃ vā caritaṃ anavajjattā’’tiādinā ‘‘kāyaduccaritenā’’tiādīnaṃ padānaṃ vuttassa atthassa vipariyāyena.

Nigamanavacanaṃ vuttassevatthassa puna vacananti katvā. Ayamettha saṅkhepatthoti ‘‘dibbena cakkhunā…pe… passatī’’ti ettha ayaṃ yathāvutto saṅkhepattho.



我来直译这段巴利文：
以应受持义为受持,彼等业为受持者为业受持,依邪见力业受持,或含因义依邪见力令他受持业为邪见业受持。显示此义故说"依邪见力"等。具戒等依根成熟道相应者说。于上道者则无所说。余即阿罗汉。如是成即如彼必然,如是此亦义。不舍彼语等中关于谤圣说"不再说如是语"说者舍语,"不再生如是心"思者舍心,"不再取如是见"舍者舍见,不如是作者不舍不弃。如所带置如是地狱即如地狱卒持来置地狱,如是置地狱义。依邪见力无不应作恶,由此即为轮回桩故说"诸比丘,邪见为最过失"。
如"诸比丘,如来身住断有结,此身及外名色"等此中身字为五蕴境故说"身坏即舍所执蕴"。未离贪死后即取未来有故说"死后即取次生蕴"。以彼住故断即身坏故说"身坏即断命根"。
来此乐为道,福故说"认为福道"。从此乐为道,福业等乐因。故说"或无乐道"。受用为道,受用故说"名受用道"。
龙王等即以等字摄金翅等。如阿修罗即如饿鬼阿修罗。彼即阿修罗众。一切集即一切成就集。说相反即以"善行或美行因无过失"等与"身恶行"等诸句所说义相反。
结语即重说所说义而作。此中略义即"以天眼...见"此中此如所说略义。

412.Kasiṇārammaṇanti aṭṭhannampi kasiṇānaṃ vasena kasiṇārammaṇaṃ. Sabbākārenāti ‘‘cuddasavidhena cittaparidamanena aṭṭhaṅgasamannāgamena bhūmipādapadamūlasampādanenā’’ti iminā sabbappakārena. Abhinīhārakkhamaṃ dibbacakkhuñāṇābhimukhaṃ pesanārahaṃ pesanayoggaṃ katvā. Āsannaṃ kātabbanti dibbacakkhuñāṇuppattiyā samīpabhūtaṃ kātabbaṃ. Tattha upacārajjhānaṃ paguṇataraṃ katvā ārammaṇañca vaḍḍhetabbaṃ. Tenāha ‘‘upacārajjhānagocaraṃ katvāvaḍḍhetvā ṭhapetabba’’nti. Tatthāti tasmiṃ vaḍḍhite kasiṇārammaṇe. Appanāti jhānavasena appanā. Na hi akataparikammassa abhiññāvasena appanā ijjhati. Tenāha ‘‘pādakajjhānanissayaṃ hotī’’ti, pādakajjhānārammaṇaṃ hotīti attho. Na parikammanissayanti parikammassa taṃ kasiṇārammaṇaṃ apassayo na hoti. Tathā sati rūpadassanaṃ na siyā. Imesūti yathāvuttesu tejokasiṇādīsu tīsu kasiṇesu. Uppādetvāti upacārajjhānuppādanena uppādetvā. Upacārajjhānapavattiyā hi saddhiṃ paṭibhāganimittuppatti. Tatthāti kasiṇaniddese.

Antoyeva rūpagataṃ passitabbaṃ na bahiddhā vikkhepāpattihetubhāvato. Parikammassa vāro atikkamatīti idha parikammaṃ nāma yathāvuttakasiṇārammaṇaṃ upacārajjhānaṃ, taṃ rūpagataṃ passato na pavattati. Kasiṇālokavasena ca rūpagatadassanaṃ, kasiṇāloko ca parikammavasenāti tadubhayampi parikammassa appavattiyā na hoti. Tenāha ‘‘tato āloko antaradhāyati, tasmiṃ antarahite rūpagatampi na dissatī’’ti. Rūpagataṃ passato parikammassa vāro atikkamati, parikammamatikkantassa kasiṇārammaṇaṃ ñāṇaṃ na hotīti rūpagataṃ na dissati, kathaṃ pana paṭipajjitabbanti āha ‘‘athānenā’’tiādi. Evaṃ anukkamenāti punappunaṃ pādakajjhānaṃ samāpajjitvā tato tato vuṭṭhāya abhiṇhaṃ ālokassa pharaṇavasena āloko thāmagato hoti ciraṭṭhāyī. Tathā ca sati tattha sucirampi rūpagataṃ passateva. Tena vuttaṃ ‘‘ettha āloko…pe… hotī’’ti.

Svāyamattho tiṇukkūpamāya vibhāvetabboti dassento āha ‘‘rattiṃ tiṇukkāyā’’tiādi. Tattha punappunaṃ pavesananti punappunaṃ pādakajjhānasamāpajjanaṃ. Thāmagatālokassayathāparicchedena ṭhānanti yattakaṃ ṭhānaṃ paricchinditvā kasiṇaṃ vaḍḍhitaṃ, thāmagatassa ālokassa tattakaṃ pharitvā avaṭṭhānaṃ.

Anāpāthagatanti āpāthagamanayogyassa vasena vuttaṃ. Antokucchigatādi pana tadabhāvato tena visesitabbameva. Tadevāti dibbacakkhumeva . Etthāti etesu rūpamārabbha pavattacittesu. Rūpadassanasamatthanti rūpaṃ sabhāvato vibhāvanasamatthaṃ cakkhuviññāṇaṃ viya. Pubbabhāgacittānīti āvajjanaparikammasaṅkhātāni pubbabhāgacittāni. Tāni hi ārammaṇaṃ karontānipi na yāthāvato taṃ vibhāvetvā pavattanti āvajjanasampaṭicchanacittāni viya.

Taṃ panetaṃ dibbacakkhu. Paripanthoti antarāyiko. Jhānavibbhantakoti jhānummattako jhānabhāvanāmukhena ummādappatto. Appamattena bhavitabbanti ‘‘dibbacakkhu mayā adhigata’’nti santosaṃ anāpajjitvā vipassanānuyogavasena vā saccābhisamayavasena vā appamattena bhavitabbaṃ.

‘‘Evaṃ passitukāmenā’’tiādinā dibbacakkhussa nānāvajjanaparikammañceva dibbacakkhuñāṇañca dassitaṃ, na tassa uppattikkamoti taṃ dassetuṃ ‘‘tatrāya’’ntiādi vuttaṃ. Taṃ heṭṭhā vuttanayattā suviññeyyameva.

Cutūpapātañāṇakathāvaṇṇanā niṭṭhitā.


我来直译这段巴利文：
412. 遍处所缘即依八遍处遍处所缘。一切行相即以"十四种心调伏八支具足地足基处成就"此一切方式。作堪引导即作天眼智趋向应派遣适宜派遣。应作近即应作天眼智生近。彼中应作更熟练近行禅及应增大所缘。故说"作近行禅行处增大应住"。彼中即彼增大遍处所缘。安止即依禅安止。因未作准备不成就神通安止。故说"为基础禅所依",义为基础禅所缘。非准备所依即准备彼遍所缘非所依。如是无色见。此即如所说火遍等三遍中。生即以生近行禅而生。因近行禅转与似相生。彼中即遍处说。
应见内色不应外因为散乱因。超越准备转即此准备名如所说遍处所缘近行禅,见色者不转。依遍光见色,遍光依准备故二者亦因准备不转无。故说"由此光灭,彼灭时亦不见色"。见色者超越准备,超越准备者无遍所缘智故不见色,如何应行故说"然后彼"等。如是次第即以数数入基础禅从彼彼出依数遍光光变强久住。如是于彼见色甚久。故说"此中光...有"。
此义应以火炬譬喻显示故说"夜火炬"等。此中数数入即数数入基础禅。强光如限立即增大遍多少处,强光遍住彼多。
非所行即依适合所行说。但内腹等因无彼应以彼差别。即彼即天眼。此即此等缘色转心中。能见色即能如实显色如眼识。前分心即名速行准备前分心。因彼虽作所缘不如实显转如速行领受心。
但此天眼。违逆即障碍。禅狂即禅痴以禅修门得痴。应不放逸即不应生"天眼我已证"满足,应依修观或现观谛而不放逸。
以"如是欲见"等显示天眼不同速行准备及天眼智,非显示彼生次第故说"此中此"等。彼因如下说理易知。
死生智论释毕。


Pakiṇṇakakathāvaṇṇanā

413.Itīti evaṃ vuttappakārenāti attho. Tena ‘‘so evaṃ samāhite citte’’tiādinā (dī. ni. 1.244-245; ma. ni. 1.384, 431-433; pārā. 12-14) yathādassitapāḷigatiṃ, tassā atthavivaraṇanayañca paccāmasati. Saccesu viya ariyasaccāni khandhesu upādānakkhandhā antogadhā. Tadubhaye ca sabhāvato, samudayato, atthaṅgamato, assādato, ādīnavato, nissaraṇato ca yathābhūtaṃ sayambhuñāṇena avedi aññāsi paṭivijjhi pavedesi vāti sātisayena pañcakkhandhāvabodhena bhagavāva thometabboti āha ‘‘pañcakkhandhavidū’’ti. Ñatvā viññeyyāti sambandho. Tāsūti pañcasu abhiññāsu. Taggahaṇeneva ca paribhaṇḍañāṇānaṃ gahitattā ‘‘pañcā’’ti vuttaṃ. Tenāha ‘‘etāsu hī’’tiādi.

Tattha paribhaṇḍañāṇānīti parivārañāṇāni. Yathā hi sinerussa parivāraṭṭhānāni yāni taṃsiddhiyā siddhāni mekhalaṭṭhānāni paribhaṇḍānīti vuccanti, evaṃ imānipi dibbacakkhusiddhiyā siddhāni tassa paribhaṇḍānīti vuttāni. Idhāgatānīti ettha idhāti yathādassitāni suttapadāni sandhāya vuttaṃ. Tato aññesu pana sāmaññaphalādīsu manomayañāṇampi visuṃ abhiññāñāṇabhāvena āgataṃ.

‘‘Tesū’’ti idaṃ paccāmasanaṃ kiṃ tikānaṃ, udāhu ārammaṇānanti? Kiñcettha yadi tikānaṃ, tadayuttaṃ. Na hi tikesu abhiññāñāṇāni pavattanti. Atha ārammaṇānaṃ, tampi ayuttaṃ. Na hi aññaṃ uddisitvā aññassa paccāmasanaṃ yuttanti. Yathā icchati, tathā bhavatu tāva tikānaṃ, nanu vuttaṃ ‘‘na hi tikesu abhiññāñāṇāni pavattantī’’ti? Nāyaṃ virodho tikavohārena ārammaṇānaṃyeva gayhamānattā. Atha vā pana hotu ārammaṇānaṃ, nanu vuttaṃ ‘‘na hi aññaṃ uddisitvā aññassa paccāmasanaṃ yutta’’nti? Ayampi na doso yathāvuttakāraṇenevāti.

414. Asatipi vatthubhede bhūmikālasantānabhedavasena bhinnesu sattasu ārammaṇesu. Tikavasena hesa bhedo gahito. Iddhividhañāṇassa maggārammaṇatāya abhāvato idha maggārammaṇatiko na labbhati. Tanti iddhividhañāṇaṃ. Kāyaṃ cittasannissitaṃ katvātiādīsu yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Upayogaladdhanti laddhaupayogavacanaṃ. Dutiyāvibhattivasena vuttaṃ ‘‘kāyaṃ pariṇāmetī’’ti. Tenāha ‘‘rūpakāyārammaṇato’’ti, rūpakāyassa vaṇṇārammaṇatoti attho.

Tadeva cittanti yadeva kāyavasena cittapariṇāmane vuttaṃ pādakajjhānacittaṃ, tadeva. Rāmagāme cetiyaṃ ṭhapetvā sesesu sattasu cetiyesu dhātuyo iddhiyā āharitvā rājagahe bhūmigharamaṇḍape kataṃ mahādhātunidhānaṃ. ‘‘Ime gandhā’’tiādinā paccuppanne gandhādike gahetvāpi asussanādivisesayuttaṃ anāgatameva nesaṃ rūpaṃ adhiṭṭhānacittassa ārammaṇaṃ hoti anāgatādhiṭṭhānattā. Vattaniyasenāsanaṃ nāma viñjhāṭaviyaṃ vihāro. Dadhirasanti dadhimaṇḍo, taṃ adhiṭṭhahantassa anāgataṃ dadhivaṇṇaṃ ārammaṇaṃ hoti. Paccuppannārammaṇaṃ hoti paccuppannassa rūpakāyassa ārammaṇakaraṇato.

Sakāyacittānanti attano kāyassa, cittassa ca.

415.Saddo ca paritto sabbassa rūpassa kāmāvacarabhāvato. Vijjamānamevāti vattamānaṃyeva.



我来直译这段巴利文：
杂论释
413. 如是即如是所说行相义。以此"彼如是心定"等摄取如所示圣典行相及其义释理。如谛中圣谛蕴中取蕴摄入。彼二以自性、集、灭、味、患、出离如实以自觉智知解通达说故以殊胜五蕴觉佛应赞故说"知五蕴"。知应知为连词。彼即五神通。以彼执即执围绕智故说"五"。故说"因此"等。
此中围绕智即眷属智。如须弥围绕处以彼成就而成为带处说围绕,如是此等以天眼成就而成说为彼围绕。此来即此中此关于如所示经句说。但于彼余沙门果等意生智亦别来为神通智。
"彼等"此摄取为三法,或为所缘?此中若三法,彼不应。因神通智不转于三法。若所缘,彼亦不应。因不应摄取此说彼。如所欲且为三法,岂非说"因神通智不转于三法"?此无违因以三言摄取唯所缘。或且为所缘,岂非说"因不应摄取此说彼"?此亦无过因如所说因。
414. 虽无事物差别于依地时相续差别七所缘。因此差别以三法执。神变智因无缘道故此不得缘道三法。彼即神变智。作身依心等中应说者已于下说。得对格即得对格语。依第二转声说"化身"。故说"从色身所缘",义为色身色所缘。
即彼心即彼依身化心说基础禅心。除罗摩村支提于余七支提以神通取舍利于王舍城地室殿作大舍利藏。"此等香"等虽取现在香等但不枯等差别未来彼等色为决意心所缘因决意未来。转住处名毗舍陀维林寺。酪味即酪精,彼决意者未来酪色为所缘。为现在所缘因作现在色身所缘。
自身心即自身及心。
415. 声小因一切色欲界性。唯存即唯现。

416.Sotāpannassacittanti sotāpannassa āveṇikaṃ cittaṃ. Sakadāgāmissātiādīsupi eseva nayo. Yāva arahato netabbanti ‘‘sakadāgāmī anāgāmino cittaṃ na jānāti, anāgāmī arahato’’ti evaṃ netabbaṃ. Sabbesanti sabbesaṃ ariyānaṃ jānāti, ko pana vādo anariyānaṃ. Aññopi ca uparimo anāgāmiādi heṭṭhimassa sakadāgāmiādikassa cittaṃ jānātīti sambandho.

Atītassa, anāgatassa ca parassa cittassa jānanaṃ sambhavati, paccuppannassa pana na sambhavatīti adhippāyena pucchati ‘‘kathaṃ paccuppannaṃ ārammaṇaṃ hotī’’ti. Itaro yattha sambhavati, taṃdassanatthaṃ paccuppannaṃ tāva vibhajitvā dassento ‘‘paccuppannaṃ nāma tividha’’ntiādimāha. Tattha uppādaṭṭhitibhaṅgappattanti uppādaṃ, ṭhitiṃ, bhaṅgañca pattaṃ, khaṇattayapariyāpannanti attho. Etthantare ekadvesantativārā veditabbāti etthantare pavattā rūpasantativārā ekadvesantativārā nāmāti veditabbāti attho. Ālokaṭṭhānato ovarakaṃ paviṭṭhassa pageva tattha nisinnassa viya yāva rūpagataṃ pākaṭaṃ hoti. Tattha upaḍḍhavelā avibhūtavārā, upaḍḍhavelā vibhūtavārā, tadubhayaṃ gahetvā ‘‘dve santativārā’’ti vuttaṃ. Tayidaṃ na sabbasādhāraṇaṃ, ekaccassa sīghampi pākaṭaṃ hotīti ‘‘ekadvesantativārā’’ti ekaggahaṇampi kataṃ, atiparittasabhāvautuādisamuṭṭhānā vā ekadvesantativārā veditabbā.

Tīre akkantaudakalekhā nāma kālussiyaṃ gatā tīrasamīpe udakarāji. Yāva na vippasīdatīti kālussiyavigamena yāva vippasannā na hoti. Keci pana ‘‘atinte tīre allapādena akkante yāva pāde udakalekhā na vippasīdati, na saṃsīdati, na vūpasammatī’’ti evamettha atthaṃ vadanti. Te panete kiriyābhedena vuttā kālavisesā, na aññamaññaṃ samasamā, ūnādhikabhāgavantova daṭṭhabbā. Dve tayo javanavārā kāmāvacarajavanavasena veditabbā, na itarajavanavasena. Na hi te parimitakālā, anantarā pavattabhavaṅgādayopi tadantogadhāva daṭṭhabbā. Tadubhayanti rūpārūpasantatidvayaṃ.

Ekabhavaparicchinnanti paṭisandhicutiparicchinnaṃ. Ekabhavapariyāpannaṃ dhammajātaṃ etarahīti vattabbaṃ addhāpaccuppannaṃ nāma. Manoti sasampayuttaṃ viññāṇamāha. Dhammāti ārammaṇadhammā. Manoti vā manāyatanaṃ. Dhammāti vedanādayo arūpakkhandhā. Ubhayametaṃ paccuppannanti addhāpaccuppannaṃ hontaṃ etaṃ ubhayaṃ hotīti attho. Viññāṇanti nikantiviññāṇaṃ. Tañhi tasmiṃ paccuppanne chandarāgavasena paṭibaddhaṃ hoti. Abhinandatīti taṇhādiṭṭhābhinandanāhi abhinandati. Tathābhūto ca vatthupariññāya abhāvato tesu paccuppannesu dhammesu saṃhīrati taṇhādiṭṭhīhi ākaḍḍhīyati. Ettha ca dvādasāyatanānaṃ ‘‘etaṃ paccuppanna’’nti (ma. ni. 3.284) āgatattā tattha pavatto chandarāgo addhāpaccuppannārammaṇo, na khaṇapaccuppannārammaṇoti viññāyatīti dassento ‘‘yaṃ sandhāya bhaddekarattasutte…pe… saṃhīratīti vutta’’nti āha. ‘‘Paccuppannañca yo dhammaṃ, tattha tattha vipassatī’’ti (ma. ni. 

我来直译这段巴利文：
416. 预流者心即预流者特有心。一来等中亦此理。乃至应至阿罗汉即"一来不知不还心,不还不知阿罗汉"如是应引。一切即知一切圣者,何况非圣者。又上不还等知下一来等心为连词。
过去未来他心知有,现在不有故意趣问"如何为现在所缘"。他为显示何处有故分别现在而显示说"现在名三种"等。此中得生住灭即得生住灭,义为摄三刹那。此间应知一二相续转即此间转色相续转名一二相续转应知义。从光处入室先已坐者如是乃至色显。此中半时不明转,半时明转,取彼二说"二相续转"。此非普遍,某者速亦明故作"一二相续转"一执,或应知极小自性时等等起一二相续转。
岸踏水迹名至混浊岸近水列。乃未清即以离混浊乃至不清。某些说"未湿岸以湿足踏乃至足水迹不清不沉不息"如是此义。但彼等以业差别说时特别,不相等,应见有少多分。二三速行转依欲界速行应知,非余速行。因彼非限定时,次转有分等亦应见彼摄。彼二即色非色相续二。
限一有即限生死。应说摄一有法为现在名现在分。意即说具相应识。法即所缘法。或意为意处。法为受等非色蕴。此二为现在即此二为分现在义。识即欲识。因彼于彼现在依欲贪力系缚。喜即以爱见喜而喜。如是为且因无事遍知于彼现在法引彼以爱见牵引。此中因十二处来为"此现在",于彼转欲贪为分现在所缘,非刹那现在所缘而知故显说"关于此贤善一夜经...说引"。"于此此现在法,随观";

3.272, 285) etthāpi vipassanācittaṃ khaṇapaccuppannaṃ, vipassitabbadhammā addhāpaccuppannāti gahetabbaṃ. Aññathā vipassanāva na sambhaveyya. ‘‘Khaṇapaccuppannaṃ pāḷiyaṃ āgata’’nti na vuttaṃ tassa vasena ārammaṇakaraṇassa aṭṭhakathāyaṃ anāgatattā.

Kecīti abhayagirivāsino. Ekakkhaṇe cittaṃ uppajjatīti iddhicittassa uppattisamakālameva paracittassapi uppattisambhavatoti yuttidassanaṃ. Yathā ākāsetiādi sadisūdāharaṇaṃ. Taṃ pana tesaṃ vacanaṃ ayuttaṃ. Kasmā? Maggaphalavīthito aññattha aniṭṭhe ṭhāne āvajjanajavanānaṃ nānārammaṇabhāvappattidosatoti yuttivacanaṃ.

Yadi evaṃ kathaṃ cetopariyañāṇaṃ paccuppannārammaṇaṃ hotīti āha ‘‘santatipaccuppannaṃ panā’’tiādi . Addhāpaccuppannaṃ pana javanavārena dīpetabbaṃ, na sakalena paccuppannaddhunāti adhippāyo.

Tatrāyaṃ dīpanātiādi javanavārassa addhāpaccuppannabhāvadīpanamukhena iddhicittassa pavattiākāradīpanaṃ. Itarānīti āvajjanaparikammacittāni. Ettha ca ‘‘kecī’’ti yadipi abhayagirivāsino adhippetā, te pana cittassa ṭhitikkhaṇaṃ na icchantīti ‘‘ṭhitikkhaṇe vā paṭivijjhatī’’ti na vattabbaṃ siyā. Tathā ye ‘‘iddhimassa ca parassa ca ekakkhaṇe cittaṃ uppajjatī’’ti vadanti, tesaṃ ‘‘ṭhitikkhaṇe vā bhaṅgakkhaṇe vā paṭivijjhatī’’ti vacanaṃ na sameti. Na hi tasmiṃ khaṇadvaye uppajjamānaṃ paracittena saha ekakkhaṇe uppajjati nāmāti. Ṭhitibhaṅgakkhaṇesu ca uppajjamānaṃ ekadesaṃ paccuppannārammaṇaṃ, ekadesaṃ atītārammaṇaṃ āpajjati. Yañca vuttaṃ ‘‘parassa cittaṃ jānissāmīti rāsivasena mahājanassa citte āvajjite’’ti, ettha ca mahājano atthato pare anekapuggalāti ‘‘paresaṃ cittaṃ jānissāmī’’ti āvajjanappavatti vattabbā siyā. Athāpi parassāti mahājanassāti attho sambhaveyya, tathāpi tassa ekapuggalasseva vā cittarāsiṃ āvajjitvā ekassa paṭivijjhanaṃ ayuttaṃ. Na hi rāsiāvajjanaṃ ekadesāvajjanaṃ hotīti, tasmā tehi ‘‘mahājanassa citte āvajjite’’tiādi na vattabbaṃ.

Yaṃ pana te vadanti ‘‘yasmā iddhimassa ca parassa ca ekakkhaṇe cittaṃ uppajjatī’’ti. Tatthāyaṃ adhippāyo yutto siyā, cetopariyañāṇalābhī parassa cittaṃ ñātukāmo pādakajjhānaṃ samāpajjitvā vuṭṭhāya atītādivibhāgaṃ akatvā cittasāmaññena ‘‘imassa cittaṃ jānāmi, imassa cittaṃ jānāmī’’ti parikammaṃ katvā puna pādakajjhānaṃ samāpajjitvā vuṭṭhāya sāmaññeneva cittaṃ āvajjitvā tiṇṇaṃ, catunnaṃ vā parikammānaṃ anantarā cetopariyañāṇena paracittaṃ paṭivijjhati vibhāveti rūpaṃ viya dibbacakkhunā. Tato paraṃ pana kāmāvacaracittehi sarāgādivavatthānaṃ hoti nīlādivavatthānaṃ viya. Tattha dibbacakkhunā diṭṭhahadayavatthurūpassa sattassa abhimukhībhūtassa cittasāmaññena cittaṃ āvajjayamānaṃ āvajjanaṃ abhimukhībhūtaṃ vijjamānaṃ cittaṃ ārammaṇaṃ katvā cittaṃ āvajjeti. Parikammāni ca taṃ taṃ vijjamānaṃ cittaṃ cittasāmaññeneva ārammaṇaṃ katvā cittajānanaparikammāni hutvā pavattanti. Cetopariyañāṇaṃ pana vijjamānaṃ cittaṃ paṭivijjhantaṃ vibhāventaṃ tena saha ekakkhaṇe eva uppajjati.


我来直译这段巴利文：
3.272, 285. 此中亦观心为刹那现在,应观法应取为分现在。否则观不应有。"刹那现在来于圣典"不说因依彼作所缘不来于注释。
某即无畏山住者。一刹那心生即神通心生同时他心生有故显示理。如虚空等为同譬喻。但彼等语不应。何故?除道果路于不善处觉速行成异所缘性过故为理语。
若如是如何他心智为现在所缘故说"但相续现在"等。但应以速行转显分现在,非一切现在分意趣。
此中此显示等以显示速行转分现在性门显示神通心转行相。余即觉准备心。此中虽"某"意指无畏山住者,但彼等不欲心住刹那故不应说"或通达住刹那"。如是彼等说"神通者及他一刹那心生",彼等"或通达住刹那灭刹那"语不合。因于彼二刹那生者不名与他心同一刹那生。于住灭刹那生者一分为现在所缘,一分为过去所缘。说"我将知他心以聚于大众心觉"此中大众实义为多个他人故应说"我将知彼等心"觉转。或亦他即大众义有,如是亦觉一人心聚而通达一者不应。因聚觉非一分觉故,故彼等不应说"觉大众心"等。
但彼等说"因神通者及他一刹那心生"。此中此意趣应理,得他心智欲知他心入基础禅出不作过去等分别以心总相"我知此心,我知此心"作准备再入基础禅出以总相觉心于三四准备后以他心智通达显示他心如以天眼色。从此后以欲界心有贪等决定如青等决定。此中以天眼见心所依色有情趣向以心总相觉心觉趣向存在心作所缘觉心。准备亦作彼彼存在心以心总相为所缘为知心准备而转。但他心智通达显示存在心与彼同一刹那生。


Tattha yasmā santānassa santānaggahaṇato ekattavasena āvajjanādīni ‘‘citta’’ntveva pavattāni. Tañca cittameva, yaṃ cetopariyañāṇena vibhāvitaṃ. Tasmā samānākārappavattito na aniṭṭhe maggaphalavīthito aññasmiṃ ṭhāne nānārammaṇatā āvajjanajavanānaṃ hoti. Paccuppannārammaṇañca parikammaṃ paccuppannārammaṇassa cetopariyañāṇassa āsevanapaccayena paccayoti siddhaṃ hoti. Atītattiko ca evaṃ upapanno hoti. Aññathā santatipaccuppanne, addhāpaccuppanne ca ‘‘paccuppanna’’nti idha vuccamāne atītānāgatānañca paccuppannatā āpajjeyya. Tathā ca sati ‘‘paccuppanno dhammo paccuppannassa dhammassa anantarapaccayena paccayo’’ti vattabbaṃ siyā, na ca taṃ vuttaṃ. ‘‘Atīto dhammo paccuppannassa dhammassa anantarapaccayena paccayo. Purimā purimā atītā khandhā pacchimānaṃ pacchimānaṃ paccuppannānaṃ khandhānaṃ anantara …pe… anulomaṃ gotrabhussā’’tiādi vacanato (paṭṭhā. 2.18.5) na addhāsantatipaccuppannesveva ca anantarātītā cattāro khandhā atītāti viññāyanti. Na ca abhidhammamātikāyaṃ (dha. sa. tikamātikā 18-19) āgatassa paccuppannapadassa addhāsantatipaccuppannapadatthatā katthaci pāḷiyaṃ vuttā. Tasmā tehi iddhimassa ca parassa ca ekakkhaṇe cittuppattiyā cetopariyañāṇassa paccuppannārammaṇatā vuttā. Yadā pana ‘‘yaṃ imassa cittaṃ pavattaṃ, taṃ jānāmi. Yaṃ bhavissati, taṃ jānāmī’’ti vā ābhogaṃ katvā pādakajjhānasamāpajjanādīni karoti, tadā āvajjanaparikammāni, cetopariyañāṇañca atītānāgatārammaṇāneva honti āvajjaneneva vibhāgassa katattā.

Ye pana ‘‘iddhimā parassa cittaṃ jānitukāmo āvajjeti, āvajjanaṃ khaṇapaccuppannaṃ ārammaṇaṃ katvā teneva saha nirujjhati. Tato cattāri, pañca vā javanāni, yesaṃ pacchimaṃ iddhicittaṃ, sesāni kāmāvacarāni, tesaṃ sabbesampi tadeva niruddhaṃ cittaṃ ārammaṇaṃ hoti, na ca tāni nānārammaṇāni honti addhānavasena paccuppannārammaṇattā’’ti idaṃ vacanaṃ nissāya ‘‘āvajjanajavanānaṃ paccuppannātītārammaṇabhāvepi nānārammaṇatābhāvo viya ekadviticatupañcacittakkhaṇānāgatesupi cittesu āvajjitesu āvajjanajavanānaṃ yathāsambhavaṃ anāgatapaccuppannātītārammaṇabhāvepi nānārammaṇatā na siyā. Tena catupañcacittakkhaṇānāgate āvajjite anāgatārammaṇaparikammānantaraṃ khaṇapaccuppannārammaṇaṃ cetopariyañāṇaṃ siddha’’nti vadanti. Tesaṃ vādo ‘‘anāgatārammaṇo dhammo paccuppannārammaṇassa dhammassa āsevanapaccayena paccayo, paccuppannārammaṇo dhammo atītārammaṇassa dhammassa āsevanapaccayena paccayo’’ti imesaṃ pañhānaṃ anuddhaṭattā, gaṇanāya ca ‘‘āsevane tīṇī’’ti (paṭṭhā. 2.

我来直译这段巴利文：
此中因执相续之相续以一性故觉等转为"心"。且彼心即以他心智显示。故由同相转于不善除道果路余处觉速行无异所缘性。且现在所缘准备为现在所缘他心智习近缘缘故成就。且如是适合过去三法。否则说相续现在分现在此中过去未来亦成现在性。如是应说"现在法为现在法无间缘缘",而不说此。"过去法为现在法无间缘缘。前前过去蕴为后后现在蕴无间...随顺为种姓"等语故不仅于分相续现在了知无间过去四蕴为过去。且阿毗达磨摄颂来现在句分相续现在句义于何处圣典亦不说。故彼等说神通者及他一刹那心生故他心智为现在所缘。但当作"此心所转我知,此将有我知"注意作基础禅入等时,觉准备及他心智即唯为过去未来所缘因以觉已作分别。
但依"神通者欲知他心觉,觉作刹那现在所缘与彼俱灭。从此四五速行,其最后为神通心,余为欲界,彼等一切亦以彼灭心为所缘,且彼等非异所缘因依分为现在所缘"此语说"虽觉速行为现在过去所缘亦无异所缘性如是于觉一二三四五心刹那未来心时觉速行虽随宜为未来现在过去所缘亦无异所缘性。以此于觉四五心刹那未来成就未来所缘准备无间刹那现在所缘他心智"。彼等语因未举"未来所缘法为现在所缘法习近缘缘,现在所缘法为过去所缘法习近缘缘"此等问,且数中"习近三";

19.39) vuttattā na sijjhati. Na hi kusalakiriyāmahaggataṃ anāsevanaṃ atthīti. Etassa ca vādassa nissayabhāvo āvajjanajavanānaṃ khaṇapaccuppannaniruddhārammaṇatāvacanassa na sijjhati, ‘‘yaṃ pavattaṃ, pavattissati cā’’ti visesaṃ akatvā gahaṇe āvajjanassa anāgataggahaṇābhāvaṃ, tadabhāvā javanānampi vattamānaggahaṇābhāvañca sandhāyeva tassa vuttattā. Tadā hi bhavaṅgacalanānantaraṃ abhimukhībhūtameva cittaṃ ārabbha āvajjanā pavattatīti jānanacittassapi vattamānārammaṇabhāve āvajjanajānanacittānaṃ sahaṭṭhānadosāpattiyā, rāsiekadesāvajjanapaṭivedhe sampattasampattāvajjanajānane ca aniṭṭhe ṭhāne āvajjanajavanānaṃ nānārammaṇabhāvadosāpattiyā ca yaṃ vuttaṃ ‘‘khaṇapaccuppannaṃ cittaṃ cetopariyañāṇassa ārammaṇaṃ hotī’’ti, taṃ ayuttanti paṭikkhipitvā yathāvuttadosāpattiṃ, kālavasena ca addhāsantatipaccuppannārammaṇattā nānārammaṇatābhāvaṃ disvā āvajjanajavanānaṃ vattamānataṃ niruddhārammaṇabhāvo vuttoti. Tampi vacanaṃ purimavādino nānujāneyyuṃ. Tasmiṃ hi sati ‘‘āvajjanā kusalāna’’ntiādīsu (paṭṭhā 1.1.417) viya aññapadasaṅgahitassa anantarapaccayavidhānato ‘‘paccuppannārammaṇaāvajjanā atītārammaṇānaṃ khandhānaṃ anantarapaccayena paccayo’’ti ca vattabbaṃ siyā, na ca vuttanti.

Kasmā panevaṃ cetopariyañāṇassa paccuppannārammaṇatā vicāritā, nanu ‘‘atīto dhammo paccuppannassa dhammassa, anāgato dhammo paccuppannassa dhammassa ārammaṇapaccayena paccayo’’ti (paṭṭhā. 2.18.2) etesaṃ vibhaṅgesu ‘‘atītā khandhā iddhividhañāṇassa cetopariyañāṇassa pubbenivāsānussatiñāṇassa yathākammūpagañāṇassa āvajjanāya ārammaṇapaccayena paccayo, anāgatā khandhā iddhividhañāṇassa cetopariyañāṇassa anāgataṃsañāṇassa āvajjanāya ārammaṇapaccayena paccayo’’ti, uppannattike ca ‘‘anuppannā khandhā uppādino khandhā iddhividhañāṇassa cetopariyañāṇassa anāgataṃsañāṇassa āvajjanāya ārammaṇapaccayena paccayo’’ti (paṭṭhā. 2.17.3) cetopariyañāṇaggahaṇaṃ katvā ‘‘paccuppanno dhammo paccuppannassa dhammassā’’ti (paṭṭhā. 2.18.3) etassa vibhaṅge ‘‘paccuppannā khandhā iddhividhañāṇassa āvajjanāya ārammaṇapaccayena paccayo’’ti (paṭṭhā. 2.18.3), uppannattike ca ‘‘uppannā khandhā iddhividhañāṇassa āvajjanāya ārammaṇapaccayena paccayo’’ti (paṭṭhā. 2.17.2) ettakasseva vuttattā paccuppanne citte cetopariyañāṇaṃ nappavattatīti viññāyati. Yadi hi pavatteyya, purimesu viya itaresu ca cetopariyañāṇaggahaṇaṃ kattabbaṃ siyāti? Saccaṃ kattabbaṃ, nayadassanavasena pana taṃ saṃkhittanti aññāya pāḷiyā viññāyati.

‘‘Atītārammaṇo dhammo paccuppannārammaṇassa dhammassa ārammaṇapaccayena paccayo, anāgatārammaṇo dhammo paccuppannārammaṇassa, paccuppannārammaṇo dhammo paccuppannārammaṇassā’’ti (paṭṭhā. 2.

我来直译这段巴利文：
19.39. 说故不成。因无善作唯大无习近故。且此语依觉速行刹那现在灭所缘语说不成,因关于不作"已转,将转"差别执觉无未来执,因无彼速行亦无现在执而说彼。因彼时有分动无间唯面向心始觉转故知心亦为现在所缘觉知心俱住过,聚一分觉通达于达达觉知亦于不善处觉速行异所缘性过故说"刹那现在心为他心智所缘",彼不应故斥且如所说过,以时依分相续现在所缘故见无异所缘性说觉速行为现在灭所缘性。彼语亦前论者不应许。因彼有故如"觉于善"等由摄他句说无间缘故应说"现在所缘觉为过去所缘蕴无间缘缘",而不说故。
何故如是寻求他心智现在所缘性,岂非"过去法为现在法,未来法为现在法所缘缘"彼等分别中"过去蕴为神变智他心智宿住随念智随业趣智觉所缘缘,未来蕴为神变智他心智未来分智觉所缘缘",且生三法中"未生蕴为生蕴为神变智他心智未来分智觉所缘缘"执他心智而"现在法为现在法"此分别中"现在蕴为神变智觉所缘缘",且生三法中"生蕴为神变智觉所缘缘"唯说此量故了知他心智不转于现在心。若转故应如前等余亦作他心智执?实应作,但依显示理略彼由余圣典了知。
"过去所缘法为现在所缘法所缘缘,未来所缘法为现在所缘,现在所缘法为现在所缘";

19.20-22) etesaṃ hi vibhaṅgesu ‘‘cetopariyañāṇena atītārammaṇapaccuppannacittasamaṅgissa cittaṃ jānāti, atītārammaṇā paccuppannā khandhā cetopariyañāṇassa āvajjanāya ārammaṇapaccayena paccayo, cetopariyañāṇena anāgatārammaṇapaccuppannacittasamaṅgissa cittaṃ jānāti, anāgatārammaṇā paccuppannā khandhā cetopariyañāṇassa āvajjanāya ārammaṇapaccayena paccayo, cetopariyañāṇena paccuppannārammaṇapaccuppannacittasamaṅgissa cittaṃ jānāti, paccuppannārammaṇā paccuppannā khandhā cetopariyañāṇassa āvajjanāya ārammaṇapaccayena paccayo’’ti (paṭṭhā. 2.19.20-22) cetopariyañāṇassa paccuppannārammaṇe pavatti vuttāti. Tenevāyaṃ vicāraṇā katāti veditabbā.

417.Tesanti tesu dvīsu ñāṇesūti niddhāraṇe sāmivacanaṃ. Cittameva ārammaṇaṃ cetopariyañāṇattāti adhippāyo. Tenāha ‘‘aññaṃ khandhaṃ vā khandhappaṭibaddhaṃ vā na jānātī’’ti. Tattha khandhappaṭibaddhaṃ nāmagottādi. Yadi evaṃ kathaṃ maggārammaṇanti āha ‘‘maggasampayuttacittārammaṇattā pana pariyāyato maggārammaṇanti vutta’’nti. Cetanāmattameva ārammaṇaṃ, tathā hi taṃ ‘‘yathākammūpagañāṇa’’nti vuccatīti adhippāyo. Khandhappaṭibaddhesūti ettha nibbānampi khandhappaṭibaddhameva. Khandhehi visayīkatattāti vadanti. Tathā hi vuttaṃ aṭṭhasāliniyaṃ ‘‘atīte buddhā maggaṃ bhāvayiṃsu, phalaṃ sacchākaṃsu, anupādisesāya nibbānadhātuyā parinibbāyiṃsūti chinnavaṭumakānussaraṇavasena maggaphalanibbānapaccavekkhaṇatopi appamāṇārammaṇa’’nti (dha. sa. aṭṭha. 1421). Tattha maggaphalapaccavekkhaṇāni tāva pubbenivāsānussatiñāṇena maggaphalesu ñāṇesu pavattanti. Nibbānapaccavekkhaṇañca nibbānārammaṇesu appamāṇadhammesu ñāṇesūti maggādipaccavekkhaṇāni pubbenivāsānussatiñāṇassa appamāṇārammaṇataṃ sādhentīti veditabbāni. ‘‘Appamāṇā khandhā pubbenivāsānussatiñāṇassa ārammaṇapaccayena paccayo’’icceva (paṭṭhā. 9.12.58) hi vuttaṃ, na vuttaṃ ‘‘nibbāna’’nti. Tasmā pubbenivāsañāṇena eva maggaphalapaccavekkhaṇakicce vuccamānepi nibbānapaccavekkhaṇatā na sakkā vattuṃ. Aṭṭhakathāyaṃ pana nibbānārammaṇatā nidassitā.

Kusalākhandhāti iddhividhapubbenivāsānāgataṃsañāṇāpekkho bahuvacananiddeso, na cetopariyayathākammūpagañāṇāpekkhāti tesaṃ catukkhandhārammaṇabhāvassa asādhakoti ce? Na, aññattha ‘‘avitakkavicāramattā khandhā ca vicāro ca cetopariyañāṇassa pubbenivāsānussatiñāṇassa anāgataṃsañāṇassa ārammaṇapaccayena paccayo’’ti (paṭṭhā. 2.6.72), ‘‘savitakkasavicārā khandhā ca vitakko ca cetopariyañāṇassa pubbenivāsānussatiñāṇassa anāgataṃsañāṇassa ārammaṇapaccayena paccayo’’ti (paṭṭhā. 2.

我来直译这段巴利文：
19.20-22. 因彼等分别中"以他心智知具过去所缘现在心者心,过去所缘现在蕴为他心智觉所缘缘,以他心智知具未来所缘现在心者心,未来所缘现在蕴为他心智觉所缘缘,以他心智知具现在所缘现在心者心,现在所缘现在蕴为他心智觉所缘缘"说他心智转于现在所缘。故应知以此作此寻求。
417. 彼等即彼等二智为分别属格。唯心为所缘因他心智意趣。故说"不知余蕴或系蕴"。此中系蕴名姓等。若如是如何缘道故说"但因缘道相应心故说方便缘道"。唯思为所缘,如是说彼"随业趣智"意趣。于系蕴中此中涅槃亦即系蕴。说以蕴所缘故。如是于殊胜义论说"过去佛修道,证果,于无余依涅槃界般涅槃以断轮回随念力由道果涅槃观亦为无量所缘"。此中且道果观以宿住随念智于道果智转。且涅槃观于涅槃所缘无量法智故应知道等观成就宿住随念智无量所缘性。因唯说"无量蕴为宿住随念智所缘缘",不说"涅槃"。故虽说唯宿住智作道果观事亦不能说涅槃观性。但注释中显示涅槃所缘性。
善蕴即关于神变宿住未来分智多数说,非关于他心随业趣智故彼等不成就四蕴所缘性耶?否,余处"唯寻伺蕴及伺为他心智宿住随念智未来分智所缘缘","有寻有伺蕴及寻为他心智宿住随念智未来分智所缘缘";;

6.73) ca vuttattā cetopariyañāṇāpekkhāpi bahuvacananiddesoti imassa atthassa siddhito. Evampi yathākammūpagañāṇassa ‘‘avitakkavicāramattā khandhā ca vicāro cā’’tiādīsu avuttattā catukkhandhārammaṇatā na sijjhatīti? Na, tattha avacanassa aññakāraṇattā. Yathākammūpagañāṇena hi kammasaṃsaṭṭhā cattāro khandhā kammamukhena gayhati. Tañhi yathā cetopariyañāṇaṃ purimaparikammavasena avitakkādivibhāgaṃ, sarāgādivibhāgañca cittaṃ vibhāveti, na evaṃ vibhāgaṃ vibhāveti. Kammavaseneva pana samudāyaṃ vibhāveti, tasmā ‘‘avitakkavicāramattā khandhā ca vicāro cā’’tiādike vibhāgakaraṇe taṃ na vuttaṃ, na catukkhandhānārammaṇatoti. Idaṃ panassa akāraṇanti keci. Tatthāpi ‘‘pubbenivāsānussatiñāṇassa yathākammūpagañāṇassa anāgataṃsañāṇassā’’ti paṭhanti eva. Na hi taṃ kusalākusalavibhāgaṃ viya savitakkādivibhāgaṃ kammaṃ vibhāvetuṃ asamatthaṃ. Duccaritasucaritavibhāvanampi hi lobhādialobhādisampayogavibhāgavisesavibhāvanaṃ hotīti.

‘‘Pubbenivāsānussatiñāṇaṃ nāmagottānussaraṇakāle na vattabbārammaṇa’’nti ettakameva aṭṭhakathāyaṃ vuttaṃ. Nāmagottaṃ pana khandhūpanibandho sammutisiddho byañjanattho, na byañjananti. Ayamettha amhākaṃ khantīti ācariyassāyaṃ attano mati. Yaṃ pana vuttaṃ ‘‘na byañjana’’nti, tassa samatthanaṃ ‘‘byañjanañhī’’tiādi.

419.Kāmāvacarenibbattissatīti nibbattikkhandhajānanamāha.



我来直译这段巴利文：
6.73. 说故由成就此义亦关于他心智多数说。如是亦随业趣智因"唯寻伺蕴及伺"等中不说故不成就四蕴所缘性耶?否,因彼中不说有余因。因随业趣智以业杂四蕴由业门执。因彼如他心智依前准备力显示无寻等分别及有贪等分别心,不如是显示分别。但依业力显示总集,故于"唯寻伺蕴及伺"等作分别中不说彼,非不缘四蕴。但此非彼因故某些。彼中亦读"宿住随念智随业趣智未来分智"。因彼非如善不善分别无能显示有寻等分别业。因显示恶行善行亦为显示贪等无贪等相应分别差别。
"宿住随念智于随念名姓时不说所缘"注释中唯说此量。但名姓为系蕴世俗成就文显义,非文。此中此为我等所许即阿阇黎此自见。但说"非文",彼成就"因文"等。
419. 将生欲界即说知生蕴。

420.Etthāti etasmiṃ ajjhattārammaṇattikavasena abhiññāñāṇānaṃ, ārammaṇavicāre. ‘‘Ajjhattārammaṇañceva bahiddhārammaṇañcā’’ti ekajjhaṃ gahetvā yaṃ vuttaṃ porāṇaṭṭhakathāyaṃ, taṃ ‘‘kālena…pe… hotiyevā’’ti iminā adhippāyena vuttanti attho. Na hi ajjhattabahiddhā nāma visuṃ ekaṃ atthi, nāpi taṃ ekajjhaṃ ārammaṇaṃ karīyatīti. Yadi evaṃ tiko eva na pūrati padadvayāsaṅgahitassa tatiyassa atthantarassa abhāvato, na, pakārabhedavisayattā tikaniddesassa. Tathā hi aṭṭhakathāyaṃ ‘‘te eva tippakārepi dhamme’’ti vuttaṃ. Te eva ajjhattādivasena tividhepi dhammeti attho. Ettha hi ‘‘te eva dhamme’’ti avatvā ‘‘tippakāre’’ti vacanaṃ pakārabhedanibandhanā ayaṃ tikadesanāti dassanatthaṃ. Yathā hi kusalattikādīnaṃ desanā yathārahaṃ dhammānaṃ jātisampayogappahānasikkhābhūmiārammaṇappabhedaniyamakālādibhedanibandhanā, na evamayaṃ jātiādibhedanibandhanā, nāpi sanidassanattikahetudukādidesanā viya sabhāvādibhedanibandhanā, atha kho pakārabhedanibandhanā. Pañceva hi khandhā sasantatipariyāpannataṃ upādāya ‘‘ajjhattā’’ti vuttā, parasantatipariyāpannataṃ upādāya ‘‘bahiddhā’’ti, tadubhayaṃ upādāya ‘‘ajjhattabahiddhā’’ti. Tenāha ‘‘anindriyabaddharūpañca nibbānañca ṭhapetvā sabbe dhammā siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā’’ti (dha. sa. 1435). Nanu cettha atthantarābhāvato, pakārantarassa ca anāmaṭṭhattā tatiyo rāsi natthīti? Nayidamevaṃ. Yadipi hi paṭhamapadena asaṅgahitasaṅgaṇhanavasena dutiyapadassa pavattattā sabbepi sabhāvadhammā padadvayeneva pariggahitā, tehi pana visuṃ visuṃ gahitadhamme ekajjhaṃ gahaṇavasena tatiyapadaṃ vuttanti attheva tatiyo rāsi. Na hi samudāyo avayavo hoti, bhinnavatthuke pana dhamme adhiṭṭhānabhedaṃ amuñcitvā ekajjhaṃ gahaṇaṃ na sambhavatīti kālena ajjhattaṃ, kālena bahiddhā jānanakāleti vuttanti daṭṭhabbaṃ.

Abhiññāniddesavaṇṇanā niṭṭhitā.

Iti terasamaparicchedavaṇṇanā.

14. Khandhaniddesavaṇṇanā

Paññākathāvaṇṇanā



我来直译这段巴利文：
420. 此即于此依内所缘三法阿毗智,所缘寻求。"内所缘及外所缘"一起执故古注释所说,彼以"时...乃有"此意趣说义。因无名为内外别一,亦不作彼一起所缘。若如是三法即不满因无摄二句第三别义,否,因三法说为差别境。如是注释中说"彼等三种法亦"。彼等内等三种法亦义。此中不说"彼等法"而说"三种"为显示此三法说依差别。如善三法等说随宜依法生相应断学地所缘差别定时等差别,不如是此依生等差别,亦非如有见三法因二法等说依自性等差别,然依差别。因五蕴依摄自相续说"内",依摄他相续说"外",依彼二说"内外"。故说"除非根所系色及涅槃一切法或内或外或内外"。岂此中因无别义及不触余差别无第三聚耶?非如是。因虽依无摄第一句摄故第二句转故一切自性法仅二句摄,但由彼等别别执法一起执故说第三句故有第三聚。因总非分,但于异事法不舍依处差异一起执不有故应见说时内时外知时。
阿毗注释释终。
如是第十三品释。
蕴注释
慧说释

421.Sabbākārenāti upacārākāro, appanākāro, vasībhāvākāro, vitakkādisamatikkamākāro, rūpādīhi virajjanākāro, cuddasadhā cittassa paridamanākāro, pañcavidhaānisaṃsādhigamākāroti evamādinā sabbena bhāvanākārena.

Tadanantarāti ‘‘cittaṃ pañña’’nti evaṃ desanākkamena, paṭipattikkamena ca tassa samādhissa anantarā. Paññā bhāvetabbā samādhibhāvanāya samannāgatena bhikkhunāti sambandho. ‘‘Paññañca bhāvaya’’nti evaṃ atisaṅkhepadesitattā, gāthāvaṇṇanāyaṃ vā ‘‘samādhisilāyaṃ sunisitaṃ vipassanāpaññāsattha’’nti evaṃ ativiya saṅkhepena bhāsitattā ayaṃ sā paññāti sabhāvato viññātumpi tāva na sukarā. Bhāvanāvidhānassa pana adassitattā pageva bhāvetuṃ na sukarāti sambandho. Pucchanaṭṭhena pañhā, kammaṃ kiriyā karaṇaṃ, pañhāva kammaṃ pañhākammaṃ, pucchanapayogoti attho.

Kā paññāti sarūpapucchā. Kenaṭṭhena paññāti kena atthena paññāti vuccati, ‘‘paññā’’ti padaṃ kaṃ abhidheyyatthaṃ nissāya pavattanti attho. Sā panāyaṃ paññā sabhāvato, kiccato, upaṭṭhānākārato, āsannakāraṇato ca kathaṃ jānitabbāti āha ‘‘kānassā lakkhaṇarasapaccupaṭṭhānapadaṭṭhānānī’’ti. Katividhāti pabhedapucchā. Kasmā panettha saṃkilesavodānapucchā na gahitāti? Vuccate – lokuttarāya tāva paññāya nattheva saṃkileso. Asati ca tasmiṃ kuto vodānapucchāti tadubhayaṃ na gahitaṃ. Lokiyāya pana tāni bhāvanāvidhāne eva antogadhānīti katvā visuṃ na gahitāni maggāmaggañāṇadassanavisuddhiantogadhattā , samādhibhāvanāyaṃ vā vuttanayānusārena veditabbānīti na gahitāni. Paṭipatti nāma diṭṭhānisaṃse eva hotīti āha ‘‘paññābhāvanāya ko ānisaṃso’’ti.



我来直译这段巴利文：
421. 一切行相即近行行相、安止行相、自在行相、超越寻等行相、离染色等行相、十四种调心行相、证得五种功德行相如是等一切修行相。
其次即"心慧"如是教说次第,及修习次第其定次。具足定修比丘应修慧联系。因"应修慧"如是极略说,或偈释中"于定石善磨观慧剑"如是极略说故此彼慧即自性亦且难了知。且因未显修习方法从先难修联系。以问义为问,业即作用造作,问即业为问业,即问运用义。
何为慧即自性问。何义为慧即以何义说为慧,"慧"语依何所诠义转义。且此慧由自性、作用、现起相、近因如何知故说"何其相味现起足"。几种即差别问。此中何故不取染净问?说—且出世间慧全无染。无彼故何有净问故不取彼二。但世间彼等摄于修习方法中故不别取因摄于道非道智见清净,或依定修所说方式应知故不取。修习名唯于见功德故说"修慧何功德"。

422.Tatrāti tasmiṃ, tassa vā pañhākammassa. Vissajjananti vivaraṇaṃ. Pucchito hi attho avibhāvitattā nigūḷho muṭṭhiyaṃ kato viya tiṭṭhati, tassa vivaraṇaṃ vissajjanaṃ vibhūtabhāvakaraṇato. Kā paññāti kāmañcāyaṃ sarūpapucchā, vibhāgavantānaṃ pana sabhāvavibhāvanaṃ vibhāgadassanamukheneva hotīti vibhāgo tāva anavasesato dassetabbo. Taṃdassanena ca ayamādīnavoti dassetuṃ ‘‘paññā bahuvidhā’’tiādi vuttaṃ. Tattha bahuvidhāti kusalādivasena anekavidhā. Nānappakārāti atthajāpikādibhedena, sutamayañāṇādibhedena ca nānāvidhā. Taṃ sabbanti taṃ anavasesaṃ paññāvibhāgaṃ. Na sādheyyāti vipassanābhāvanāya saddhiṃ maggabhāvanā idha adhippetattho. Tāya hi taṇhājaṭāvijaṭanaṃ, tañca na sādheyya. Anavasesato hi paññāpabhede vissajjiyamāne ‘‘ekavidhena ñāṇavatthū’’tiādiko (vibha. 751) sabbo ñāṇavatthu vibhaṅge, suttantesu ca tattha tattha āgato paññāpabhedo. Sakalopi vā abhidhammanayo āharitvā vissajjetabbo bhaveyya, tathā ca sati yvāyaṃ idha paññābhāvanāvidhi adhippeto, tassa vissajjanāya okāsova na bhaveyya. Kiñca yvāyaṃ ṭhānāṭhānakammantaravipākantarādivisaye paññāya pavattibhedo, sopi yathārahaṃ saddhiṃ phalāphalabhedena vibhajitvā vissajjetabbo siyā. So ca pana vissajjiyamāno aññadatthu vikkhepāya saṃvatteyya, yathā taṃ avisaye. Tenāha ‘‘uttari ca vikkhepāya saṃvatteyyā’’ti. Kusalacittasampayuttaṃ vipassanāñāṇanti ettha kusala-ggahaṇena duvidhampi abyākataṃ nivatteti, tathā ‘‘atthi saṃkiliṭṭhapaññā’’ti evaṃ pavattaṃ micchāvādaṃ paṭisedheti. Vipassanāñāṇa-ggahaṇena sesakusalapaññā.



我来直译这段巴利文：
422. 此即彼,或彼问业。答即开显。因所问义因未显故隐藏如握于拳中住,彼开显为答因作明显性。何为慧且此虽自性问,但具差别显示自性由显示差别门故且应显示差别无遗。且由显示彼此为过患故说"慧多种"等。此中多种即依善等多种。种种即依生果等差别及闻所成智等差别种种。彼一切即彼无余慧差别。不应作即此中意趣与观修俱道修。因以彼解脱爱结,且彼不应作。因无余答慧差别时"一种智事"等一切智事分别,经中及彼彼来慧差别。或应引说全阿毗达磨理,如是此中意趣慧修方法亦无答处。且此于处非处业差别异熟差别等境慧转差别亦应随宜俱果非果差别分别答。且彼答唯转于散乱,如彼非境。故说"更转于散乱"。善心相应观智此中善执遮二种无记,如是遮"有染慧"如是转邪语。观智执余善慧。

423.Sañjānanavijānanākāravisiṭṭhanti sañjānanākāravijānanākārehi sātisayaṃ. Yato nānappakārato jānanaṃ jānanabhāvo visayaggahaṇākāro. So hi nesaṃ samāno, na sañjānanādiākāro. Pītakantīti ettha iti-saddo ādiattho, tena ‘‘lohitakaṃ odātaṃ dīghaṃ rassa’’ntiādike saññāya gahetabbākāre saṅgaṇhāti. Sañjānanamattamevāti ettha sañjānanaṃ nāma ‘‘nīlaṃ pīta’’ntiādikaṃ ārammaṇe vijjamānaṃ vā avijjamānaṃ vā saññānimittaṃ katvā jānanaṃ. Tathā hesā puna sañjānanapaccayanimittakaraṇarasā. Matta-saddena visesanivattiatthena vijānanapajānanākāre nivatteti, eva-saddena kadācipi imissā te visesā natthevāti avadhāreti. Tenāha ‘‘aniccaṃ dukkha’’ntiādi . Tattha viññāṇakiccampi kātuṃ asakkontī saññā kuto paññākiccaṃ kareyyāti ‘‘lakkhaṇapaṭivedhaṃ pāpetuṃ na sakkoti’’cceva vuttaṃ, na vuttaṃ ‘‘maggapātubhāva’’nti. Ārammaṇe pavattamānaṃ viññāṇaṃ na tattha saññā viya nīlapītādikassa sañjānanavaseneva pavattati, atha kho tattha aññañca visesaṃ jānantameva pavattatīti āha ‘‘viññāṇa’’ntiādi. Kathaṃ pana viññāṇaṃ lakkhaṇapaṭivedhaṃ pāpetīti? Paññāya dassitamaggena. Lakkhaṇārammaṇikavipassanāya hi anekavāraṃ lakkhaṇāni paṭivijjhitvā paṭivijjhitvā pavattamānāya paguṇabhāvato paricayavasena ñāṇavippayuttacittenapi vipassanā sambhavati, yathā taṃ paguṇassa ganthassa sajjhāyane ñāyāgatāpi vārā na viññāyanti. Lakkhaṇapaṭivedhanti ca lakkhaṇānaṃ ārammaṇakaraṇamattaṃ sandhāya vuttaṃ, na paṭivijjhanaṃ. Ussakkitvāti udayabbayañāṇapaṭipāṭiyā āyūhitvā. Maggapātubhāvaṃ pāpetuṃ na sakkoti asambodhasabhāvattā. Vuttanayavasenāti viññāṇe vuttanayavasena ārammaṇañca jānāti, lakkhaṇapaṭivedhañca pāpeti. Attano pana anaññasādhāraṇena ānubhāvena ussakkitvā maggapātubhāvañca pāpeti.

Idāni yathāvuttamatthaṃ upamāya patiṭṭhāpetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Tattha ajātabuddhīti asañjātabyavahārabuddhi. Upabhogaparibhoganti upabhogaparibhogārahaṃ, upabhogaparibhogavatthūnaṃ paṭilābhayogyanti attho. Chekoti mahāsāro. Kūṭoti kahāpaṇapatirūpako tambakaṃsādimayo. Addhasāroti upaḍḍhagghanako. Iti-saddo ādiattho, tena pādasāra samasāraparopādasārādīnaṃ saṅgaho. Te pakāreti indajālājātipupphādippakāre ceva chekādippakāre ca.

Saññā hītiādi upamāsaṃsandanaṃ. Saññā vibhāgaṃ akatvā piṇḍavaseneva ārammaṇassa gahaṇato dārakassa kahāpaṇadassanasadisī vuttā. Tathā hi sā ‘‘yathāupaṭṭhitavisayapadaṭṭhānā’’ vuccati. Viññāṇaṃ ārammaṇe ekaccavisesagahaṇasamatthatāya gāmikapurisassa kahāpaṇadassanasadisaṃ vuttaṃ. Paññā ārammaṇe anavasesavisesāvabodhato heraññikassa kahāpaṇadassanasadisī vuttāti daṭṭhabbaṃ. ‘‘Nānappakāratojānana’’nti iminā ñeyyadhammā paccekaṃ nānappakārāti tesaṃ yāthāvato avabodho paññāti dasseti. Tathā hi vuttaṃ ‘‘sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthamāgacchantī’’ti (mahāni. 156; cūḷani. mogharājamāṇavapucchāniddesa 85).


我来直译这段巴利文：
423. 具胜知想了知行相即以知想行相了知行相殊胜。因何种种知为知性境执行相。因彼等同,非知想等行相。"黄"此中此语为等义,以彼摄"赤白长短"等想应执行相。唯知想即此中知想名"青黄"等于所缘有或无作想相而知。如是因彼再知想缘相作用味。量语以遮特义遮了知遍知行相,唯语定此无彼等特。故说"无常苦"等。此中想亦不能作识事况作慧事故说"不能至相通达",不说"道显"。转于所缘识非如想彼唯依知青黄等转,然彼亦知余特而转故说"识"等。然云何识至相通达?由慧示道。因相所缘观以多次通达通达相转熟习力依习近力亦以离智心观有,如是熟诵诵已道来亦不知转。且相通达依相作唯所缘说,非通达。努力即依生灭智次第勤。不能至道显因非觉悟性。依说方即依识说方所缘亦知,相通达亦至。但以自不共威力努力道显亦至。
今说"如"等为以譬喻立如所说义。此中未生慧即未生言语慧。受用受用即合受用受用,合受用受用事得义。能即大实。伪即铜铜等作似钱币。中实即半价。此语为等义,以彼摄四分实等分实胜四分实等。彼类即幻术生华等类及能等类。
想即等为譬喻聚集。想由不作差别唯总执所缘故说如童子见钱币。如是说彼"如现境足"。识由能执所缘一分特故说如乡人见钱币。慧由通达所缘无余特故说如钱币师见钱币应见。以"种种知"此显所知法各各种种故彼如实通达为慧。如是说"一切法一切行相入于佛世尊智门"。


Yatthāti yasmiṃ cittuppāde. Na tattha ekaṃsena hotīti tasmiṃ cittuppāde paññā ekantena na hoti. Na hi duhetukaahetukacittuppādesu paññā uppajjati. Avinibbhuttāti aviyuttā. Tehīti saññāviññāṇehi. Yathā hi sukhaṃ pītiyā na niyamato aviyuttaṃ, evaṃ saññāviññāṇāni paññāya na niyamato aviyuttāti. Yathā pana pīti sukhena niyamato aviyuttā, evaṃ paññā saññāviññāṇehi niyamato aviyuttā. Tasmā evaṃ avinibbhuttesu imesu tīsu dhammesu tesaṃ vinibbhogo dukkaroti tiṇṇaṃ janānaṃ kahāpaṇadassanaṃ nidassitanti. Tesaṃ duviññeyyanānattataṃyeva vacanantarenapi dassetuṃ ‘‘tenāhā’’tiādi vuttaṃ. Tattha rūpadhammesupi tāva nānānadīnaṃ udakassa, nānātelassa vā ekasmiṃ bhājane pakkhipitvā mathitassa ‘‘idaṃ asukāya nadiyā udakaṃ, idaṃ asukatela’’nti niddhāretvā sarūpato dassanaṃ dukkaraṃ, kimaṅgaṃ pana arūpadhammesūti dassento ‘‘yaṃ arūpīnaṃ cittacetasikāna’’ntiādimāha.

424. Dhammānaṃ sako bhāvo, samāno ca bhāvo dhammasabhāvo. Tattha paṭhamena kakkhaḷaphusanādisalakkhaṇaṃ gahitaṃ, dutiyena aniccadukkhatādisāmaññalakkhaṇaṃ. Tadubhayassa ca yāthāvato paṭivijjhanalakkhaṇā paññāti āha ‘‘dhammasabhāvapaṭivedhalakkhaṇā paññā’’ti. Ghaṭapaṭādipaṭicchādakassa bāhirandhakārassa dīpālokādi viya yathāvuttadhammasabhāvapaṭicchādakassa mohandhakārassa viddhaṃsanarasā. Uppajjamāno eva hi paññāloko hadayandhakāraṃ vidhamento evaṃ uppajjati, tato eva dhammasabhāvesu asammuyhanākārena paccupatiṭṭhatīti asammohapaccupaṭṭhānā. Kāraṇabhūtā vā sayaṃ phalabhūtaṃ asammohaṃ paccupaṭṭhāpetīti evampi asammohapaccupaṭṭhānā. Vipassanāpaññāya idha adhippetattā ‘‘samādhi tassā padaṭṭhāna’’nti vuttaṃ. Tathā hi ‘‘samāhito yathābhūtaṃ pajānātī’’ti suttapadaṃ nibandhanabhāvena āgataṃ (saṃ. ni. 3.5, 99; saṃ. ni. 5.1071; netti. 40; mi. pa. 2.1.14).

Paññāpabhedakathāvaṇṇanā



我来直译这段巴利文：
何处即于何心生。不彼一向有即彼心生慧不必有。因二因无因心生中慧不生。不离即不异。彼等即想识。如乐与喜不必不异,如是想识与慧不必不异。然如喜必与乐不异,如是慧必与想识不异。故如是不离此三法彼等分离难故以三人见钱币为譬。为以异语亦显彼等难知差别故说"故说"等。此中且于色法如诸异河水或诸异油置于一器搅拌"此某河水,此某油"分别显示自性难,况无色法故说"若无色心心所"等。
424. 诸法自性,及共性为法自性。此中以第一执粗触等自相,以第二无常苦等共相。通达彼二如实相为慧故说"通达法自性相慧"。如灯光等破除覆瓶布等外黑暗,破除覆如所说法自性痴黑暗味。因生起慧光即破除心黑暗如是生起,由彼于法自性以不惑行相现故不惑现起。或因性自令果性不惑现起故如是亦不惑现起。因此中意趣观慧故说"定为彼足"。如是"等持如实知"经语为系属性来。
慧差别说释;

425. Dhammasabhāvapaṭivedho nāma paññāya āveṇiko sabhāvo, na tenassā koci vibhāgo labbhatīti āha ‘‘dhammasabhāvapaṭivedhalakkhaṇena tāva ekavidhā’’ti. Lujjanapalujjanaṭṭhena loko vuccati vaṭṭaṃ, tappariyāpannatāya loke niyuttā, tattha vā viditāti lokiyā. Tattha apariyāpannatāya lokato uttarā uttiṇṇāti lokuttarā. Lokuttarāpi hi maggasampayuttā bhāvetabbā. Vipassanāpariyāyopi tassā labbhatevāti lokuttara-ggahaṇaṃ na virujjhati. Attānaṃ ārammaṇaṃ katvā pavattehi saha āsavehīti sāsavā, ārammaṇakaraṇavasenapi natthi etissā āsavāti anāsavā. Ādi-saddena āsavavippayuttasāsavadukādīnaṃ saṅgaho daṭṭhabbo. Nāmarūpavavatthānavasenāti nāmavavatthānavasena, rūpavavatthānavasena ca. Paṭhamaṃ nibbānadassanato dassanañca, nissayabhāvato sampayuttā dhammā bhavanti ettha, sayampi vā bhavati uppajjati na nibbānaṃ viya apātubhāvanti bhūmi cāti dassanabhūmi, paṭhamamaggo. Sesamaggattayaṃ pana yasmā paṭhamamaggena diṭṭhasmiṃyeva dhamme bhāvanāvasena uppajjati, na adiṭṭhapubbaṃ kiñci passati, tasmā bhāvanā ca yathāvuttenatthena bhūmi cāti bhāvanābhūmi. Tattha paññā dassanabhūmibhāvanābhūmivasena duvidhāti vuttā. Sutādinirapekkhāya cintāya nibbattā cintāmayā. Evaṃ sutamayā, bhāvanāmayā ca. Mayasaddo paccekaṃ sambandhitabbo. Āye vaḍḍhiyaṃ kosallaṃ āyakosallaṃ, apāye avaḍḍhiyaṃ kosallaṃ apāyakosallaṃ, upāye tassa tassa atthassa nibbattikāraṇe kosallaṃ upāyakosallanti visuṃ visuṃ kosallapadaṃ sambandhitabbaṃ. Ajjhattaṃ abhiniveso paṭipajjanaṃ etissāti ajjhattābhinivesā. Evaṃ bahiddhābhinivesā, ubhayābhinivesā ca veditabbā.

426.Lokiyamaggasampayuttāti lokiyakusalacittuppādesu maggasampayuttā, visesato diṭṭhivisuddhiādivisuddhicatukkasaṅgahitamaggasampayuttā. Samudāyesu pavattā samaññā tadekadesesupi vattatīti āha ‘‘maggasampayuttā’’ti, paccekampi vā sammādiṭṭhiādīnaṃ maggasamaññāti katvā evaṃ vuttaṃ.

Dhammanānattābhāvepi padatthanānattamattena dukkaravacanaṃ hotīti vuttaṃ ‘‘atthato panesā lokiyalokuttarāvā’’ti. Āsavavippayuttasāsavadukādīsupi vippayuttatādiggahaṇameva viseso, atthato lokiyalokuttarāva paññāti āha ‘‘eseva nayo’’ti. Ādi-saddena oghanīyaoghavippayuttaoghanīyādidukānaṃ saṅgaho daṭṭhabbo. Paṭhamajjhānikāni cattāri maggacittāni, tathā dutiyādijjhānikāni cāti evaṃ soḷasasu maggacittesu. Vipassanāpaññāya idha adhippetattā mahaggatapaññā na gahitā.



我来直译这段巴利文：
425. 通达法自性名慧独特自性,不由彼得其差别故说"且由通达法自性相一种"。由坏灭义说轮回为世间,由摄彼故世间所系,或彼中知故为世间。由不摄彼故超世间出离故为出世间。因出世间亦道相应应修。得彼观名故执出世间不相违。与取自为所缘转漏俱故有漏,由作所缘亦无彼漏故无漏。等语应见摄漏不相应有漏二法等。由名色差别即由名差别及色差别。由初见涅槃故为见及为所依故相应法有此中,自亦有生起非如涅槃不显故为地即见地,初道。但余三道因由初道于已见法修力生,不见未见何故为修及如所说义为地故修地。彼中慧说由见地修地二种。不待闻等由思生故思所成。如是闻所成、修所成。成语应各连。于利益增长善巧为利益善巧,于无利益减退善巧为无利益善巧,于方便彼彼义生起因善巧为方便善巧应各连善巧语。内趣入修习此故内趣入。如是应知外趣入及两趣入。
426. 世间道相应即世间善心生中道相应,特见清净等四清净摄道相应。总中转名亦转彼一分故说"道相应",或以各各正见等道名故如是说。
虽无法差别由义语差别量说难义故说"但此从义世间出世间"。漏不相应有漏二法等亦不相应等执唯差别,从义慧世间出世间故说"此即方式"。等语应见摄暴流系暴流不相应暴流系等二法。初禅四道心,如是第二等禅即如是十六道心中。因此中意趣观慧不取广大慧。

427.Attano cintāvasenāti tassa tassa anavajjassa atthassa sādhane paropadesena vinā attano upāyacintāvaseneva. Sutavasenāti yathāsutassa paropadesassa vasena. Yathā tathā vāti parato upadesaṃ sutvā vā asutvā vā sayameva bhāvanaṃ anuyuñjantassa. ‘‘Appanāppattā’’ti idaṃ sikhāppattabhāvanāmayaṃ dassetuṃ vuttaṃ, na pana ‘‘appanāppattāva bhāvanāmayā’’ti.

Yogavihitesūti paññāvihitesu paññāpariṇāmitesu upāyasampāditesu. Kammāyatanesūti ettha kammameva kammāyatanaṃ, kammañca taṃ āyatanañca ājīvānanti vā kammāyatanaṃ. Esa nayo sippāyatanesupi. Tattha duvidhaṃ kammaṃ hīnañca vaḍḍhakīkammādi, ukkaṭṭhañca kasivāṇijādi. Sippampi duvidhaṃ hīnañca naḷakārasippādi, ukkaṭṭhañca muddāgaṇanādi. Vijjāva vijjāṭṭhānaṃ. Taṃ dhammikameva nāgamaṇḍalaparittaphudhamanakamantasadisaṃ veditabbaṃ. Tāni panetāni ekacce paṇḍitā bodhisattasadisā manussānaṃ phāsuvihāraṃ ākaṅkhantā neva aññehi kariyamānāni passanti, na vā katāni uggaṇhanti, na kathentānaṃ suṇanti. Atha kho attano dhammatāya cintāya karonti, paññavantehi attano dhammatāya cintāya katānipi aññehi uggaṇhitvā karontehi katasadisāneva honti.

Kammassakatanti ‘‘idaṃ kammaṃ sattānaṃ sakaṃ, idaṃ no saka’’nti evaṃ jānanañāṇaṃ. Saccānulomikanti vipassanāñāṇaṃ. Taṃ hi saccapaṭivedhassa anulomanato ‘‘saccānulomika’’nti vuccati. Idānissa pavattanākāraṃ dassetuṃ ‘‘rūpaṃ aniccanti vā’’tiādi vuttaṃ. Tattha vā-saddena aniyamatthena dukkhānattalakkhaṇānipi gahitānevāti daṭṭhabbaṃ nānantariyakabhāvato. Yaṃ hi aniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattāti. Yaṃ evarūpinti yaṃ evaṃ heṭṭhā niddiṭṭhasabhāvaṃ. Anulomikaṃ khantintiādīni paññāvevacanāni. Sā hi heṭṭhā vuttānaṃ kammāyatanādīnaṃ apaccanīkadassanena anulomanato, tathā sattānaṃ hitacariyāya maggasaccassa, paramatthasaccassa, nibbānassa ca avilomanato anulometīti anulomikā. Sabbānipi etāni kāraṇāni khamati daṭṭhuṃ sakkotīti khanti. Passatīti diṭṭhi. Rocetīti ruci. Munātīti muti. Pekkhatīti pekkhā. Te ca kammāyatanādayo dhammā etāya nijjhāyamānā nijjhānaṃ khamantīti dhammanijjhānakhanti. Parato asutvā paṭilabhatīti aññassa upadesavacanaṃ asutvā sayameva cintento paṭilabhati. Ayaṃ vuccatīti ayaṃ cintāmayā paññā nāma vuccati. Sā panesā abhiññātānaṃ bodhisattānameva uppajjati. Tatthāpi saccānulomikañāṇaṃ dvinnaṃyeva bodhisattānaṃ antimabhavikānaṃ, sesapaññā sabbesampi pūritapāramīnaṃ mahāpaññānaṃ uppajjati. Parato sutvā paṭilabhatīti kammāyatanādīni parena kariyamānāni vā katāni vā disvāpi parassa kathayamānassa vacanaṃ sutvāpi ācariyasantike uggahetvāpi paṭiladdhā sabbā parato sutvāva paṭiladdhā nāmāti veditabbā. Samāpannassāti samāpattisamaṅgissa, nidassanamattañcetaṃ. Vipassanāmaggapaññā idha ‘‘bhāvanāmayā paññā’’ti adhippetā.


我来直译这段巴利文：
427. 由自思维力即于彼彼无过义成就无他教导唯由自方便思维力。由闻力即由如所闻他教导力。或如是如是即闻或不闻他教导自修习者。"得安止"此说为显示修所成极,非"唯得安止为修所成"。
于慧作即于慧作慧变化方便成就。业处中此中业即业处,业及彼处及活命或业处。此即方式于工处亦。此中二种业劣及木工业等,胜及农商等。工亦二种劣及竹工等,胜及算数等。明即明处。彼应知唯如法如龙轮护小护魔咒。且彼等一类智者如菩萨欲人安住不见他作,亦不学已作,不闻说者。然由自法性思维作,智者由自法性思维作亦如他学作者作。
业自即"此业众生自,此非自"如是知智。谛随顺即观智。因彼随顺谛通达故说"谛随顺"。今为显彼转行相说"色无常或"等。此中或语以不定义应见亦摄苦无我相因无间性。因无常即苦。苦即无我。如是形即如是下说性。随顺忍等为慧异名。因彼由见下说业处等无违故随顺,如是由众生利行顺道谛、胜义谛及涅槃故随顺为随顺。此等一切因容见能故为忍。见故为见。爱故为爱。知故为知。观故为观。且彼等法由此思察思察容忍故法思察忍。不从他闻得即不闻他教导语自思维得。此说即此名思所成慧。且彼唯生著名菩萨。此中亦谛随顺智唯生二最后有菩萨,余慧生一切圆满波罗蜜大慧。从他闻得即见业处等他作或已作亦闻他说者语亦于师处学得一切应知名从他闻得。具足即具足等至,且此为例。此中意趣观道慧为"修所成慧"。;


Sāti ‘‘parittārammaṇā mahaggatārammaṇā’’ti (vibha. 753) vuttapaññā. Lokiyavipassanāti lokiyavipassanāpaññā. Sā lokuttaravipassanāti yā nibbānaṃ ārabbha pavattā appamāṇārammaṇā paññā vuttā, sā lokuttaravipassanāti maggapaññaṃ sandhāyāha. Sā hi saṅkhārānaṃ aniccatādiṃ agaṇhantīpi vipassanākiccapāripūriyā, nibbānassa vā tathalakkhaṇaṃ visesato passatīti vipassanāti vuccati. Gotrabhuñāṇaṃ pana kiñcāpi appamāṇārammaṇaṃ, maggassa pana āvajjanaṭṭhāniyattā na vipassanāvohāraṃ labhati.

Ayanti etāya sampattiyoti āyo, vuddhi. Tattha kosallanti tasmiṃ anatthahāniatthuppattilakkhaṇe āye kosallaṃ kusalatā nipuṇatā.

Taṃ pana ekantikaṃ āyakosallaṃ pāḷivaseneva dassetuṃ ‘‘ime dhamme’’tiādi vuttaṃ. Tattha idaṃ vuccatīti yā imesaṃ akusaladhammānaṃ anuppattipahānesu, kusaladhammānañca uppattiṭṭhitīsu paññā, idaṃ āyakosallaṃ nāmāti vuccati.

Vuddhilakkhaṇā āyato apetattā apāyo, avuddhi. Tattha kosallanti tasmiṃ atthahānianatthuppattilakkhaṇe apāye kosallaṃ kusalatā apāyakosallaṃ. Tampi pāḷivaseneva dassetuṃ ‘‘ime dhamme’’tiādi vuttaṃ. Tattha idaṃ vuccatīti yā imesaṃ kusaladhammānaṃ anuppajjananirujjhanesu, akusaladhammānaṃ vā uppattiṭṭhitīsu paññā, idaṃ apāyakosallaṃ nāmāti vuccati. Āyakosallaṃ tāva paññā hotu, apāyakosallaṃ kathaṃ paññā nāma jātāti? Evaṃ maññati ‘‘apāyuppādanasamatthatā apāyakosallaṃ nāma siyā’’ti, taṃ pana tassa matimattaṃ. Kasmā? Paññavā eva hi ‘‘mayhaṃ evaṃ manasi karoto anuppannā kusalā dhammā nuppajjanti, uppannā nirujjhanti. Anuppannā akusalā dhammā uppajjanti, uppannā pavaḍḍhantī’’ti pajānāti, so evaṃ ñatvā anuppanne akusale na uppādeti, uppanne pajahati. Anuppanne kusale uppādeti, uppanne bhāvanāpāripūriṃ pāpeti. Evaṃ apāyakosallampi paññā evāti.

Sabbatthāti sabbesu. Tesaṃ tesaṃ dhammānanti sattānaṃ taṃtaṃhitasukhadhammānaṃ. Taṅkhaṇappavattanti accāyike kicce vā bhaye vā uppanne tassa tikicchanatthaṃ tasmiṃyeva khaṇe pavattaṃ. Ṭhānena uppatti etassa atthīti ṭhānuppattikaṃ, ṭhānaso eva uppajjanakaṃ. Tatrupāyāti tatra tatra karaṇīye upāyabhūtā.

Gahetvāti ‘‘idaṃ rūpaṃ, ettakaṃ rūpa’’ntiādinā pariggaṇhanavasena gahetvā. Ubhayaṃ gahetvāti ‘‘ajjhattaṃ bahiddhā’’ti ubhayaṃ anupubbato pariggahetvā. Atha vā ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti ekappahāreneva sabbepi pañcakkhandhe avibhāgena pariggahetvā. Ayaṃ pana tikkhavipassakassa mahāpuññassa bhikkhuno vipassanābhiniveso.



我来帮你直译这段巴利文：
萨帝所说的"缘取小所缘和大所缘"的智慧。世间观智即是世间观智慧。彼即出世间观智，是缘取涅槃而转起的无量所缘智慧之所说，指出世间观智，是就道智而言。因为虽然不取诸行无常等相，但由于圆满观智的作用，或是特别照见涅槃的真实相，故称为观智。而种姓智虽是无量所缘，但因为是道的转向位，故不得观智之名。
此处"利益"是指以此而得利益，即增长。其中"善巧"是指对那损害减少与利益生起为相的增长之善巧、熟练、精通。
为了单就依经文显示必然的利益善巧，故说"这些法"等。其中"此称为"即是对这些不善法的不生与断除，以及善法的生起与住立之智慧，此称为利益善巧。
离于增长相的利益故为非利，即衰退。其中"善巧"即是对那利益减少与不利生起为相的衰退之善巧、熟练为非利善巧。为了依经文显示此义，故说"这些法"等。其中"此称为"即是对这些善法的不生与灭没，或不善法的生起与住立之智慧，此称为非利善巧。利益善巧且为智慧，非利善巧如何称为智慧？如是认为："能生非利的能力应该称为非利善巧"，但那只是他的想法而已。为什么？因为唯有具慧者才能了知："我如是作意时，未生善法不生，已生者灭没。未生不善法生起，已生者增长。"他如是了知已，不令未生不善生起，已生者断除。令未生善法生起，已生者令圆满修习。如是非利善巧也是智慧。
"一切处"即是一切。"彼彼诸法"即是有情的彼彼利益安乐之法。"即刻转起"即是在紧急事务或危险生起时，为了医治它而在那刹那生起。"依处生起"即是有依处生起者，即依处而生起者。"彼等方便"即是在彼彼应作事中的方便。
"把握"即是以"此是色，如是色"等的遍知方式把握。"把握两者"即是次第遍知"内外"两者。或者是以"凡是集起法者，一切皆是灭法"而一次性不分别地遍知一切五蕴。这是利根观行者、大福德比丘的观智起始。

428.Dukkhasaccaṃ ārabbhāti dukkhasaccaṃ ārammaṇaṃ katvā, tappaṭicchādakasammohavidhaṃsanavasena ca pavattaṃ ñāṇaṃ dukkhe ñāṇaṃ. Dukkhasamudayaṃārabbhāti etthāpi eseva nayo. Tathā sesapadadvayepi. Paccavekkhaṇañāṇaṃ hi catusaccaṃ ārabbha pavattañāṇaṃ nāma, tatiyaṃ pana maggañāṇaṃ, itarasaccāni vipassanāñāṇanti pākaṭameva.

‘‘Atthādīsu pabhedagatāni ñāṇānī’’ti saṅkhepena vuttamatthaṃ pāḷivaseneva vivarituṃ ‘‘vuttañheta’’ntiādi vuttaṃ. Tattha atthe ñāṇaṃ atthapaṭisambhidāti yaṃ atthappabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ atthe pabhedagataṃ ñāṇaṃ, ayaṃ atthapaṭisambhidā nāma. Sesapadesupi eseva nayo. Dhammappabhedassa hi sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ dhamme pabhedagataṃ ñāṇaṃ dhammapaṭisambhidā. Niruttippabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ niruttābhilāpe pabhedagataṃ ñāṇaṃ niruttipaṭisambhidā. Paṭibhānappabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ paṭibhāne pabhedagataṃ ñāṇaṃ paṭibhānapaṭisambhidā. Niruttipaṭibhānappabhedā tabbisayānaṃ atthādīnaṃ paccayuppannatādibhedehi bhinditvā veditabbā.

Nibbānampi sampāpakahetuanusārena arīyati, adhigammatīti attho. ‘‘Yaṃ kiñci paccayasambhūta’’nti etena saccahetudhammapaccayākāravāresu āgatāni dukkhādīni gahitāni. Saccapaccayākāravāresu nibbānaṃ, pariyattivāre bhāsitattho, abhidhammabhājanīye vipāko, kiriyā cāti evaṃ pāḷiyaṃ vuttānaṃ eva vasena pañca atthā veditabbā. Dahatīti vidahati, nibbattakahetuādīnaṃ sādhāraṇametaṃ nibbacanaṃ. Tadatthaṃ pana vibhāvetuṃ ‘‘pavatteti vā sampāpuṇituṃ vā detī’’ti vuttaṃ. Tesu purimo attho maggavajjesu daṭṭhabbo. Bhāsitampi hi avabodhanavasena atthaṃ pavatteti, maggo pana nibbānaṃ pāpetīti tasmiṃ pacchimo attho. Nibbānaṃ hi pattabbo attho, bhāsitattho ñāpetabbo attho, itaro nibbattetabbo atthoti evaṃ tividho hoti.

‘‘Yo koci phalanibbattako hetū’’ti etena saccahetudhammapaccayākāravāresu āgatāni samudayādīni gahitāni, saccapaccayākāravāresu maggo, pariyattivāre bhāsitaṃ, abhidhammabhājanīye kusalākusalanti evaṃ pāḷiyaṃ vuttānaṃ eva vasena pañca dhammā veditabbā. Tattha maggo sampāpako, bhāsitaṃ ñāpako, itaraṃ nibbattakoti evaṃ tividho hetu veditabbo. Ettha ca kiriyānaṃ avipākatāya dhammabhāvo na vutto. Yadi evaṃ vipākā na hontīti atthabhāvopi na vattabbo? Na, paccayuppannabhāvato. Evaṃ sati kusalākusalānampi atthabhāvo āpajjatīti ce? Nāyaṃ doso appaṭisiddhattā. Vipākassa pana padhānahetutāya pākaṭabhāvato dhammabhāvo eva tesaṃ vutto. Kiriyānaṃ paccayabhāvato dhammabhāvo āpajjatīti ce? Nāyaṃ doso appaṭisiddhattā. Kammaphalasambandhassa pana hetubhāvassābhāvato dhammabhāvo na vutto. Apica ‘‘ayaṃ imassa paccayo, ayaṃ paccayuppanno’’ti etaṃ bhedamakatvā kevalaṃ kusalākusale, vipākakiriyādhamme ca paccavekkhantassa dhammatthapaṭisambhidā hontīti tesaṃ atthadhammatā na vuttāti daṭṭhabbaṃ.

Ayameva hi atthoti yvāyaṃ atthadhammānaṃ pañcadhā vibhajanavasena attho vutto, ayameva abhidhamme vibhajitvā dassitoti sambandho.


我来 助你直译这段巴利文：
缘取苦谛即是以苦谛为所缘，以及依破除覆盖彼的愚痴方式而转起的智，为苦智。缘取苦集，于此也是此理。如是于其余两句也是。因为省察智是名为缘取四谛而转起的智，但第三是道智，其余诸谛是观智，这是明显的。
为了依经文开显简略所说的"于义等差别而行诸智"之义，故说"此中所说"等。其中"于义之智为义无碍解"，即是能观察、显示、确定义差别的于义差别而行之智，此名为义无碍解。于其余诸句也是此理。即是能观察、显示、确定法差别的于法差别而行之智为法无碍解。能观察、显示、确定词差别的于词语言差别而行之智为词无碍解。能观察、显示、确定辩才差别的于辩才差别而行之智为辩才无碍解。词与辩才之差别，应依彼等境界之义等的缘生等差别而分别了知。
涅槃也依能到达的因而被证得，这是其义。"凡是缘生"，以此摄取在谛、因、法、缘起品中所说的苦等。应知五种义，即是依经中所说：在谛与缘起品中的涅槃，在教法品中的所说义，在论分别中的异熟与唯作。"生起"即是引生，这是生起因等的共同语源解释。为了显示彼义而说"转起或令到达或给予"。在这些中，前义应在除道之外看见。因为所说也依理解而转起义，但道则令到达涅槃，故在彼处是后义。因为涅槃是应证得的义，所说义是应了知的义，其他是应生起的义，如是成为三种。
"任何能生果之因"，以此摄取在谛、因、法、缘起品中所说的集等，在谛与缘起品中的道，在教法品中的所说，在论分别中的善与不善，如是依经中所说而应知五种法。其中道是能令到达者，所说是能令知者，其他是能生起者，如是应知因成为三种。此中因唯作无异熟故不说为法性。若如是，因为不生异熟故义性也不应说？不然，因为是缘生性。若如是，则善不善也成为义性？这不是过失，因为未否定。但因为异熟是主要因故明显，故唯说彼等为法性。若说因为是缘性故唯作成为法性？这不是过失，因为未否定。但因为无业果关系的因性，故不说为法性。又应见：不作"此是彼之缘，此是缘生"的区分，而仅省察善不善与异熟唯作诸法者，有法义无碍解，故不说彼等的义法性。
"此即是义"，即是已说依五种分别义法的方式的此义，即是在论中已分别显示的，这是其关联。


‘‘Dhammaniruttābhilāpe’’ti ettha dhamma-saddo sabhāvavācakoti katvā āha ‘‘sabhāvaniruttī’’ti, aviparītaniruttīti attho. Tenāha ‘‘abyabhicārī vohāro’’ti, tassa tassa atthassa bodhane paṭiniyatasambandho saddavohāroti attho. Tadabhilāpeti tassa sabhāvaniruttisaññitassa abyabhicārivohārassa abhilāpane. Sā panāyaṃ sabhāvanirutti māgadhabhāsā. Atthato nāmapaññattīti ācariyā. Apare pana yadi sabhāvanirutti paññattisabhāvā, evaṃ sati paññatti abhilapitabbā, na vacananti āpajjati. Na ca vacanato aññaṃ abhilapitabbaṃ uccāretabbaṃ atthi. Atha phassādivacanehi bodhetabbaṃ abhilapitabbaṃ, evañca sati atthadhammānampi bodhetabbattā tesampi niruttibhāvo āpajjati. Phassoti ca sabhāvanirutti, phassaṃ phassāti na sabhāvaniruttīti dassitovāyamattho. Na ca avacanaṃ evaṃpakāraṃ atthi. Tasmā vacanabhūtāya eva tassā sabhāvaniruttiyā abhilāpe uccāraṇeti attho daṭṭhabbo.

Taṃ sabhāvaniruttisaddaṃ ārammaṇaṃ katvā paccavekkhantassa tasmiṃ sabhāvaniruttābhilāpe pabhedagataṃ ñāṇaṃ niruttipaṭisambhidā, ‘‘evamayaṃ niruttipaṭisambhidā saddārammaṇā nāma jātā, na paññattiārammaṇā’’ti (vibha. aṭṭha. 718) ca aṭṭhakathāyaṃ vuttattā niruttisaddārammaṇāya sotaviññāṇavīthiyā parato manodvāre niruttipaṭisambhidā pavattatīti vadanti. ‘‘Niruttipaṭisambhidā paccuppannārammaṇā’’ti (vibha. 749) ca vacanasaddaṃ gahetvā pacchā jānanaṃ sandhāya vuttanti. Evaṃ pana aññasmiṃ paccuppannārammaṇe aññaṃ paccuppannārammaṇaṃ vuttanti āpajjati. Yathā pana dibbasotañāṇaṃ manussādisaddabhedanicchayassa paccayabhūtaṃ taṃtaṃsaddavibhāvakaṃ, evaṃ sabhāvāsabhāvaniruttinicchayassa paccayabhūtaṃ paccuppannasabhāvaniruttisaddārammaṇaṃ taṃvibhāvakaṃ ñāṇaṃ niruttipaṭisambhidāti vuccamāne na koci pāḷivirodho. ‘‘Taṃ sabhāvaniruttisaddaṃ ārammaṇaṃ katvā paccavekkhantassā’’ti ca ‘‘paccuppannasaddārammaṇaṃ paccavekkhaṇaṃ pavattentassā’’ti na nasakkā vattuṃ. Tañhi ñāṇaṃ sabhāvaniruttiṃ vibhāventameva taṃtaṃsaddapaccavekkhaṇānantaraṃ taṃtaṃpabhedanicchayahetubhāvato niruttiṃ bhindantaṃ paṭivijjhantameva uppajjatīti pabhedagatampi hotīti.

Sabbattha ñāṇanti sabbasmiṃ visaye ñāṇaṃ, sabbampi ñāṇanti adhippāyo. Tenāha ‘‘ñāṇārammaṇaṃ ñāṇa’’nti. Sabbatthāti vā sabbesu atthādīsu, tīsu, catūsupi vā pavattattā, kusalakiriyābhūtāya paṭibhānapaṭisambhidāya dhammatthabhāvato tīsu eva vā pavattattā ‘‘sabbattha ñāṇa’’nti vuttaṃ. Tenāha ‘‘yathāvuttesu vā’’tiādi. Tattha sagocarakiccādivasenāti sagocarassa, kiccādikassa ca vasena ‘‘idaṃ ñāṇaṃ idaṃ nāma ārammaṇaṃ katvā pavattaṃ iminā nāma kiccenā’’ti jānanaṃ. Ādi-saddena lakkhaṇapaccupaṭṭhānapadaṭṭhānabhūmiādīnaṃ saṅgaho. Tenevāha ‘‘imāni ñāṇāni idamatthajotakānī’’tiādi.



我来帮你直译这段巴利文：
"于法词语言"中，法字表示自性，故说"自性词"，即是不颠倒词之义。因此说"不相违用语"，即是与彼彼义理表达有确定关系的语言用语之义。"于彼语言"即是于彼名为自性词的不相违用语之语言。此自性词即是摩揭陀语。诸师说这从义理上是名称假立。其他人则说，若自性词是假立自性，如是则成假立应被言说，而非语言。而除了语言之外没有其他能被言说、能被发音的。若说应以触等语言表达所应言说，如是则因为义与法也是所应表达，故彼等也成为词性。"触"是自性词，而"触触"不是自性词，显示此义。而无有如是非语言者。因此应见其义为于作为语言的彼自性词之语言即发音。
以彼自性词为所缘而省察者，于彼自性词语言的差别而行之智为词无碍解。因为在注释中说"如是此词无碍解即成为以声为所缘，非以假立为所缘"，故他们说词无碍解是在以词声为所缘的耳识路之后的意门中转起。而"词无碍解缘取现在"之说是就执取语言声后的了知而说。但如是则成为在一个现在所缘中说另一个现在所缘。如天耳智是人等声音差别决定的因缘而显示彼彼声音，如是说词无碍解是自性非自性词决定的因缘而显示现在自性词声所缘的智，则不与任何经文相违。"以彼自性词为所缘而省察者"也不能说是"转起省察现在声所缘者"。因为彼智显示自性词时，在彼彼声省察之后，由于是彼彼差别决定之因，即破析词而通达而生起，故也是差别而行。
"一切处智"即是一切境界的智，意即一切智。故说"以智为所缘的智"。或"一切处"即是一切义等，因为转起于三处或四处，或因为善与唯作的辩才无碍解成为法义性故转起于三处，故说"一切处智"。故说"或于如前所说"等。其中"依自境及作用等"即是依自境与作用等而了知"此智缘取如是所缘而转起，以如是作用"。等字摄取相、现起、足处、地等。因此说"此等诸智能显如是义"等。

429.Pabhedaṃ gacchantīti anekabhedabhinnesu ārammaṇesu tesaṃ yāthāvato taṃtaṃpabhedāvabodhanasamatthataṃ upagacchanti.

Mahāsāvakānañca asekkhabhūmiyaṃ pabhedaṃ gatāti sāmaññavidhinā dassitamatthaṃ apavādena nivattetuṃ ānandatthera-ggahaṇaṃ kataṃ.

Etā paṭisambhidā. Sekkhabhūmiyaṃ pabhedagamanaṃ appavisayaṃ, asekkhabhūmiyaṃ bahuvisayanti āha ‘‘adhigamo nāma arahattappattī’’ti, sātisayaṃ vā adhigamaṃ sandhāya evaṃ vuttaṃ. Sekkhena pattānampi hi imāsaṃ arahattappattiyā visadabhāvādhigamoti . Pubbayogo viya pana arahattappatti arahatopi paṭisambhidāvisadatāya paccayo na na hotīti pañcannampi yathāyogaṃ sekkhāsekkhapaṭisambhidāvisadatāya kāraṇatā yojetabbā. Atthadhammādīnaṃ anavasesasaṅgaṇhanato buddhavacanavisayā eva pariyattiādayo dassitā. Pāḷiyā sajjhāyo pariyāpuṇanaṃ, tadatthasavanaṃ savanaṃ, parito sabbaso ñātuṃ icchā paripucchāti āha ‘‘pāḷiaṭṭhakathādīsu gaṇṭhipadaatthapadavinicchayakathā’’ti, padatthato, adhippāyato ca duviññeyyaṭṭhānaṃ vitthārato sanniṭṭhānakathāti attho. Yassa hi padassa attho duviññeyyo, taṃ gaṇṭhipadaṃ, yassa adhippāyo duviññeyyo, taṃ atthapadaṃ. Ādi-saddena khandhādipaṭisaṃyutte kathāmagge saṅgaṇhāti. Bhāvanānuyogasahitaṃ gataṃ, paccāgatañca etassa atthīti gatapaccāgatiko, tassa bhāvo, tena gatapaccāgatikabhāvena. Vasanaṭṭhānato yāva gocaragāmo, tato ca yāva vasanaṭṭhānaṃ kammaṭṭhānānuyuttoti attho. Yāva anulomagotrabhusamīpanti saṅkhārupekkhāñāṇamāha. Tañhi tesaṃ samīpappavattaṃ.

Satthesūti anavajjesu sattānaṃ hitasukhāvahesu ganthesu. Tathā sippāyatanesūti etthāpi. Pubbakāle ekasatarājūnaṃ desabhāsā ekasatavohārā. Dhammapade (dha. pa. 1 ādayo) yamakavaggo opammavaggoti vadanti, mūlapaṇṇāse (ma. ni. 1.325 ādayo; 439 ādayo) yamakavaggo opammavaggo evāti apare. Sutapaṭibhānabahulānanti bahussutānaṃ paṭibhānavantānaṃ.

Sabbānīti pubbe vuttāni pañca, pacchā vuttāni aṭṭhapi vā. Sekkhaphalavimokkhapariyosāne bhavā sekkhaphalavimokkhantikā. Ṭhānāṭhānañāṇabalādīni sabbabuddhaguṇesu sakiccato pākaṭatarānīti vuttaṃ ‘‘dasa balāni viyā’’ti, aññe vā sabbaññutaññāṇādayopi sabbe bhagavato guṇavisesā asekkhaphalavimokkhantikā eva.

Paññābhūmi-mūla-sarīravavatthānavaṇṇanā



我来 助你直译这段巴利文：
"进入差别"即是在多种差别的所缘中，趋向能如实了知彼彼差别的能力。
通过一般规则显示诸大声闻在无学地进入差别的义理，为了以特例排除而提到阿难长老。
这些无碍解。在有学地进入差别是小境界，在无学地是大境界，故说"证得即是证得阿罗汉"，或是就殊胜证得而如是说。因为有学所得的这些也因证得阿罗汉而得清晰。如同前行，阿罗汉果对阿罗汉的无碍解清晰性也是因缘而非非因缘，故应适当配合五者的有学无学无碍解清晰性的因缘性。因为完全摄取义法等，故仅显示以佛语为境的教法等。于经典的诵习是学习，听闻其义是听闻，遍一切欲知是遍问，故说"于经与注等中的难词、义词决择之说"，即是从词义、深意难以了知处的详细决定之说的意思。因为若词之义难知，彼为难词，若深意难知，彼为义词。等字摄取与蕴等相应的说法途径。往返俱有者为往返行者，其性，以彼往返行者性。从住处至村落处，从彼至住处修习业处的意思。"乃至顺观种姓近"说的是行舍智。因为彼是转起于彼等之近。
"于诸论"即是于无过失、能引导有情利乐的诸论。如是于"工艺处"也是。往昔一百王时代的地方语言有一百种用语。他们说法句有双品、譬喻品，其他人说根本五十经也有双品、譬喻品。"多闻善说者"即是多闻而具辩才者。
"一切"即是前说的五种或后说的八种。在有学果解脱终时所有为有学果解脱终。处非处智力等在一切佛功德中以自作用较为明显，故说"如十力"，或其他一切世尊的殊胜功德如一切知智等也都是无学果解脱终。
慧地根本身分确立释

430.Imāya paññāyāti vipassanāpaññāya. Bhūmi sallakkhaṇādiggahaṇavasena pavattiṭṭhānabhāvato. Ādi-saddena āhārādīnaṃ saṅgaho daṭṭhabbo. Kasmā panete evaṃ bahudhammā bhūmibhāvena gayhanti, nanu khandhādīsu ekenāpi atthasiddhi hotīti? Na, tividhasattānuggahatthaṃ khandhādittayaggahaṇaṃ kattabbaṃ, aññathā sabbasādhāraṇo anuggaho na kato siyā. Tividhā hi sattā rūpasammūḷhā arūpasammūḷhā ubhayasammūḷhāti. Tesu ye arūpasammūḷhā, tadatthaṃ khandhānaṃ gahaṇaṃ arūpadhammānaṃ catudhā vibhattattā. Ye rūpasammūḷhā, tadatthaṃ āyatanānaṃ rūpadhammānaṃ addhekādasadhā vibhattattā. Ye pana ubhayasammūḷhā, tadatthaṃ dhātūnaṃ ubhayesampi vibhattattā. Tathā indriyabhedena tikkhindriyā majjhimindriyā mudindriyā, saṃkhittarucī majjhimarucī vitthārarucīti ca tividhā sattā, tesampi atthāya yathākkamaṃ khandhādiggahaṇaṃ katanti yojetabbaṃ. Indriyaggahaṇaṃ pana kāmaṃ ete dhammā issarā viya sahajātadhammesu issariyaṃ ādhipaccaṃ pavattenti, taṃ pana nesaṃ dhammasabhāvasiddhaṃ, na ettha kassaci vasībhāvo ‘‘suññā ete avasavattino’’ti anattalakkhaṇassa sukhaggahaṇatthaṃ. Taṃ panetaṃ catubbidhampi pavattinivattitadubhayahetuvasena diṭṭhameva upakārāvahaṃ, na aññathāti saccādidvayaṃ gahitaṃ. Ādi-saddena gahitadhammesupi ayaṃ nayo netabbo. Mūlaṃ patiṭṭhābhāvato. Sati hi sīlavisuddhiyaṃ, cittavisuddhiyañca ayaṃ paññā mūlajātā hoti, nāsatīti. Sarīraṃ paribrūhetabbato. Imissā hi paññāya santānavasena pavattamānāya pādapāṇisīsaṭṭhāniyā diṭṭhivisuddhiādikā imā pañca visuddhiyo avayavena samudāyūpalakkhaṇanayena ‘‘sarīra’’nti veditabbā.

431.Pañca khandhāti ettha pañcāti gaṇanaparicchedo, tena na tato heṭṭhā, na uddhanti dasseti. Khandhāti paricchinnadhammanidassanaṃ. Yasmā cettha khandha-saddo rāsaṭṭho ‘‘mahāudakakkhandho’’tiādīsu (a. ni. 4.51; 6.37) viya, tasmā atītādivibhāgabhinnaṃ sabbaṃ rūpaṃ rāsivasena buddhiyā ekajjhaṃ gahetvā ‘‘rūpameva khandho rūpakkhandho’’ti samānādhikaraṇasamāso daṭṭhabbo. ‘‘Tīhi khandhehi iṇaṃ dassāmā’’tiādīsu viya koṭṭhāsaṭṭhe pana khandha-sadde nibbānassāpi khandhantarabhāvo āpajjatīti? Nāpajjati atītādivibhāgābhāvato. Na hi ekassa niccassa sato nibbānassa atītādivibhāgo atthīti. Paṭhamenatthena rūparāsīti attho, dutiyena rūpakoṭṭhāsoti. Vedanākkhandhotiādīsupi eseva nayo. Kasmā panete khandhā pañceva vuttā iminā eva ca kamenāti? Bhājanabhojanabyañjanabhattakārakabhuñjakavikappadassanato , yathoḷārikayathāsaṃkilesūpadesato cāti veditabbaṃ. Vivādamūlahetubhāvaṃ saṃsārahetutaṃ, kammahetutañca cintetvā vedanāsaññā saṅkhārakkhandhato nīharitvā visuṃ khandhabhāvena desitā.

Rūpakkhandhakathāvaṇṇanā



我来帮你直译这段巴利文：
"以此慧"即是以观慧。"地"是因为成为依观察等方式转起的处所。等字应见包摄食等。为何如是多法以地的方式摄取，难道不是以蕴等一法也能成就义理吗？不是，为了摄益三种有情故应摄取蕴等三类，否则就不能作普遍的摄益。因为有情有三种：迷惑于色者、迷惑于无色者、迷惑于两者。在这些中，对于迷惑于无色者，为彼等故摄取诸蕴，因为无色法分为四种。对于迷惑于色者，为彼等故摄取诸处，因为色法分为十一种半。对于迷惑于两者，为彼等故摄取诸界，因为两者都被分别。如是依根的差别有利根、中根、钝根，以及喜简略、喜中等、喜广说的三种有情，为彼等的利益故如次第摄取蕴等，应如是配合。而摄取根虽然这些法如主宰般对俱生法行使主权，但那是它们的法性所成就，在此没有任何自在性，为了容易把握"它们是空、非自在"的无我相。而这四种依转起、还灭、二者之因的方式所见才能带来利益，不是其他方式，故摄取谛等二类。在等字所摄诸法中也应运用此理。"根本"是因为成为住立。因为有戒清净和心清净时此慧才生根，无则不生。"身"是因为应增长。因为此慧依相续而转起时，以见清净等这五清净为手足头等，依部分表征全体之理，应知为"身"。
431.. "五蕴"中，"五"是数的确定，显示不少于此不多于此。"蕴"是显示所确定之法。因为此中蕴字有聚义，如"大水蕴"等，故依知解以聚的方式摄取一切过去等差别的色，应见依同位释为"色即是蕴为色蕴"。若蕴字表示分类义，如"以三蕴还债"等，则涅槃也成为另一蕴？不成，因为无过去等差别。因为一个常住的涅槃没有过去等差别。依第一义为色聚之义，依第二义为色分之义。在受蕴等中也是此理。为何这些蕴说为五种，而且是以此次第？应知是因为显示容器、食物、调味、米饭、作者、食者的譬喻，以及依粗显、随染污说示。思惟诤论根本因性、轮回因性、业因性而从行蕴中抽出受想，以别蕴的方式说示。
色蕴论释;

432.Tatthāti tesu pañcasu khandhesu. Yaṃ kiñcīti anavasesapariyādānaṃ. Ruppanalakkhaṇanti atippasaṅganiyamanaṃ. Yaṃ-saddena hi sanipātena kiṃ-saddena ca gahitena aniyamatthatāya atippasaṅge āpanne taṃ ruppanasaddo nivatteti, tena rūpassa anavasesapariggaho kato hoti. Sītādīhīti sītuṇhajighacchāpipāsādīhi. Hetuatthe cetaṃ karaṇavacanaṃ. Ruppanaṃ lakkhaṇaṃ etassāti ruppanalakkhaṇaṃ. Dhammo eva dhammajātaṃ. Ruppanañcettha sītādivirodhipaccayasannipāte visadisuppatti. Nanu ca arūpadhammānampi virodhipaccayasamāgame visadisuppatti labbhatīti? Saccaṃ labbhati, na pana vibhūtataraṃ. Vibhūtataraṃ hettha ruppanaṃ adhippetaṃ sītādiggahaṇato. Yadi evaṃ, kathaṃ brahmaloke rūpasamaññā? Tatthāpi taṃsabhāvānativattanato hotiyeva rūpasamaññā, anuggāhakapaccayavasena vā. Virodhipaccayasannipāte yo attano santāne bhinne bhijjamānasseva visadisuppattihetubhāvo, taṃ ruppananti aññe. Imasmiṃ pakkhe rūpayati vikāraṃ āpādetīti rūpaṃ, purimapakkhe pana ruppatīti. Saṅghaṭṭanena vikārāpattiyaṃ ruppanasaddo niruḷhoti keci. Imasmiṃ pakkhe arūpadhammesu rūpasamaññāya pasaṅgo eva natthi saṅghaṭṭanābhāvato. Paṭighāto ruppananti apare. Sabbaṃ taṃ ekato katvāti rāsaṭṭhaṃ hadaye ṭhapetvā vadati.

Bhūtopādāyabhedatoti ettha tadadhīnavuttitāya bhavati ettha upādāyarūpanti bhūtaṃ. Bhūtāni upādiyateva, na pana sayaṃ tehi, aññehi vā upādīyatīti upādāyaṃ.

Kāmaṃ catudhātuvavatthāne vacanatthāditopi bhūtāni vibhāvitāneva, sabhāvadhammānaṃ pana lakkhaṇādivibhāvanāti katvā vuttaṃ ‘‘lakkhaṇarasapaccupaṭṭhānāni catudhātuvavatthāne vuttānī’’ti. Tattha padaṭṭhānassa avuttattā āha ‘‘padaṭṭhānato panā’’tiādi. Avacanañca tassa tassatthassa paccayatoti ettha pakārantarena vibhāvitattāti daṭṭhabbaṃ. Sabbāpīti catassopi dhātuyo. Āposaṅgahitāya tejonupālitāya vāyovitthambhitāya eva pathavīdhātuyā pavatti, na aññathāti sā sesabhūtattayapadaṭṭhānā, evamitarāpīti āha ‘‘avasesadhātuttayapadaṭṭhānā’’ti.

Catuvīsatividhanti gaṇanaparicchedo balarūpādīnaṃ paṭisedhanattho. Tattha yaṃ vattabbaṃ, taṃ parato āvi bhavissati. Cakkhatīti cakkhu, viññāṇādhiṭṭhitaṃ rūpaṃ assādentaṃ viya hotīti attho. Cakkhatīti hi ayaṃ cakkhati-saddo ‘‘madhuṃ cakkhati, byañjanaṃ cakkhatī’’tiādīsu viya assādanattho. Vuttañhetaṃ ‘‘cakkhuṃ kho, māgaṇḍiya, rūpārāmaṃ rūparataṃ rūpasamudita’’nti (ma. ni. 2.209). Aṭṭhakathāyampi vuccati ‘‘rūpesu āviñchanarasa’’nti (visuddhi. 

我来 志你直译这段巴利文：
"此中"即是在这五蕴中。"任何"是无余遍摄。"变坏相"是防止过度含摄。因为由"yaṃ"字和"kiṃ"字共同表示的不确定义导致过度含摄时，变坏字排除它，由此而完成对色的无余摄取。"由寒等"即是由冷热饥渴等。此处具格表示因义。以变坏为相者为变坏相。法即是法类。此中变坏是在相违缘会合时的异类生起。难道非色法在相违缘相会时不也得异类生起吗？诚然得到，但不是更明显。因为此处意指更明显的变坏，由寒等的摄取可知。若如是，如何在梵天界有色之名？即使在彼处，由于不超越彼自性故仍有色之名，或由摄益缘的力量。其他人说变坏是在相违缘会合时，于自相续破坏时成为异类生起之因的状态。在此说法中，令生变异故为色，但在前说法中则是因变坏故为色。有些人说变坏字专指由碰撞而生变异。在此说法中，对非色法根本不会有色之名的过失，因为无碰撞。其他人说障碍是变坏。"一切彼"即是将聚义置于心中而说。
"依界及所造差别"中，因为依彼而住，所造色存在于此中，故为界。界被执取，而自身不被彼等或其他所执取，故为所造。
虽然在四界差别中已从语源等显示诸界，但因为是显示自性法的相等，故说"相、味、现起在四界差别中已说"。因为其中未说足处，故说"但从足处"等。其未说是因为彼彼义在别种方式中已显示，应如是见。"一切"即是四界。地界是摄取水、维持火、支撑风才能转起，不能其他方式，故它以其余三界为足处，其他也如是，故说"以其余三界为足处"。
"二十四种"是数的确定，为了否定力色等。其中应说的，后面将显明。"照见"为眼，即是被识安立的色似乎为可爱乐，这是其义。因为这个"照见"字如"爱乐蜜、爱乐菜肴"等例中表示爱乐义。因为这样说："摩健提耶，眼实是喜爱色、乐于色、欢悦于色。"注释中也说："于诸色有引牵为味"。

2.433; dha. sa. aṭṭha. 600). Satipi sotādīnaṃ saddārammaṇādibhāve niruḷhattā dassane eva cakkhu-saddo pavattati padumādīsu paṅkajādisaddā viyāti daṭṭhabbaṃ. Atha vā cakkhatīti viññāṇādhiṭṭhitaṃ samavisamaṃ ācikkhantaṃ viya abhibyattaṃ vadantaṃ viya hotīti attho. Aṭṭhakathāyaṃ pana ‘‘vibhāveti cā’’ti (mahāni. aṭṭha. 13; vibha. aṭṭha. 154) vuttaṃ. Taṃ anekatthattā dhātūnaṃ vibhāvanatthatāpi cakkhati-saddassa sambhavatīti katvā vuttaṃ. Suṇāti etena, viññāṇādhiṭṭhitaṃ sayaṃ vā suṇātīti sotaṃ. Ghāyati etena, sayaṃ vā ghāyatīti ghānaṃ. Rasaggahaṇamūlakattā ajjhoharaṇassa jīvitanimittaṃ āhāraraso jīvitaṃ, tasmiṃ ninnatāya taṃ avhāyatīti jivhā niruttinayena. Kucchitānaṃ sāsavadhammānaṃ āyo uppattiṭṭhānanti kāyo anuttariyahetubhāvaṃ anāgacchantesu kāmarāganidānakammajanitesu, kāmarāgassa ca visesapaccayesu ghānajivhākāyesu kāyassa visesato sāsavapaccayattā. Tena hi phoṭṭhabbasukhaṃ assādentā sattā methunampi sevanti. Kāyindriyavatthukā vā cattāro khandhā balavakāmāsavādihetubhāvato visesena sāsavāti kucchitānaṃ sāsavadhammānaṃ āyoti kāyo vutto. Vaṇṇavikāraṃ āpajjamānaṃ hadayaṅgatabhāvaṃ rūpayatīti rūpaṃ, rūpamiva pakāsaṃ karoti saviggahamiva dassetīti attho. Anekatthattā vā dhātūnaṃ pakāsanattho eva rūpasaddo daṭṭhabbo. Sappatīti saddo, udāharīyati, sakehi vā paccayehi sappīyati sotaviññeyyabhāvaṃ upanīyatīti attho. Gandhayatīti gandho, attano vatthuṃ sūcayati apākaṭaṃ ‘‘idaṃ sugandhaṃ, duggandha’’nti pakāseti , paṭicchannaṃ vā pupphaphalādiṃ ‘‘idamettha atthī’’ti pesuññaṃ karontaṃ viya hotīti attho. Rasanti taṃ sattāti raso, asādentīti attho.

Itthiyāva indriyaṃ itthindriyaṃ, tathā purisindriyaṃ. Jīvanti tena sahajātadhammāti jīvitaṃ, tadeva indriyaṃ jīvitindriyaṃ. Hadayañca taṃ vatthu ca, hadayassa vā manoviññāṇassa vatthu hadayavatthu. Copanakāyabhāvato kāyo ca so adhippāyaviññāpanato viññatti cāti kāyaviññatti. Copanavācābhāvato, adhippāyaviññāpanato ca vacī ca sā viññatti cāti vacīviññatti. Viggahābhāvato na kassati, kasituṃ chindituṃ na sakkā, na vā kāsati dibbatīti akāsaṃ, akāsameva ākāsaṃ, tadeva nissattanijjīvaṭṭhena ākāsadhātu. Rūpassāti nipphannarūpassa. Lahubhāvo lahutā. Sayaṃ anipphannatāya ‘‘rūpassā’’ti visesitaṃ. Esa nayo sesesupi. Ayaṃ pana viseso – kammani sādhu kammaññaṃ, tassa bhāvo kammaññatā. Paṭhamaṃ, upari ca cayo pavatti upacayo. Pubbāparavasena sambandhā tati pavatti santati. Aniccassa vināsino bhāvo aniccatā. Kabalaṃ karīyatīti kabaḷīkāro. Āharatīti āhāro. Evaṃ tāva upādāyarūpaṃ saddatthato veditabbaṃ.


我来帮你直译这段巴利文：
虽然耳等也有以声等为所缘，但因为"照见"字专用于见，如莲等中的"生于泥"等字，应如是见。或者"照见"即是被识安立的，似乎显示平不平，似乎明了宣说，这是其义。但在注释中说"及显示"。那是因为由于词根有多义，"照见"字也可能有显示义而说。"以此闻"，或被识安立的自身闻，故为耳。"以此嗅"，或自身嗅，故为鼻。因为吞咽以味觉为根本，命的缘是食味即生命，由于倾向于彼而称呼彼，故依语源解释为舌。因为是不善漏法的生起处故为身，在不达最上因性的欲贪因所生，以及欲贪的特殊缘鼻、舌、身中，身特别是有漏之缘故。因为由彼贪爱触乐的有情也从事淫欲。或者以身根为所依的四蕴因为特别是强力欲漏等的因性故是有漏，故说是不善漏法的生处为身。生起颜色变异而表示内心状态故为色，即是似乎显示，似乎显示有形体之义。或因为词根有多义，应见色字就是显示义。"爬行"为声，即被发出，或被自己的诸缘使爬行，被引导至耳识可知性之义。"令香"为香，显示自己的事物，显明"此是好香、恶香"，或如作密告似乎说"此处有此"隐藏的花果等之义。"尝"彼为味，即是爱乐之义。
只是女性的根为女根，如是男根。"以此生活"诸俱生法故为命，彼即是根为命根。心及彼所依为心所依，或心识的所依为心所依。因为是动身性故为身，因为令知意趣故为表，故为身表。因为是动语性、令知意趣，语及彼表故为语表。因为无形体故不被耕，不能被耕被割，或不明耀故为非空，非空即是虚空，彼即依无有情无命者义为空界。"色的"即是完成色的。轻性为轻。因为自身非完成故说明"色的"。于其余也是此理。但此差别：于业善为适业，彼性为适业性。最初及上生起为生。依前后关联的转起为相续。无常坏灭的性为无常性。"成团"为段，"取来"为食。如是应先从语义了知所造色。


Kamato pana sabbesaṃ rūpadhammānaṃ nissayabhāvena mūlabhūtattā paṭhamaṃ bhūtarūpāni uddiṭṭhāni. Itaresu ajjhattikabhāvena attabhāvasamaññāya mūlabhāvato cakkhādīni pañca ādito uddiṭṭhāni. Tesaṃ visayīnaṃ ime visayāti dassetuṃ rūpādīni cattāri uddiṭṭhāni. Phoṭṭhabbaṃ pana anupādārūpattā, bhūtaggahaṇena gahitattā ca idha na gahitaṃ. Svāyaṃ attabhāvo imehi ‘‘itthī’’ti vā ‘‘puriso’’ti vā saṅkhaṃ gacchatīti dassanatthaṃ tadanantaraṃ itthipurisindriyadvayaṃ uddiṭṭhaṃ. ‘‘Iminā jīvatī’’ti vohāraṃ labbhatīti dassanatthaṃ tato jīvitindriyaṃ. Tassa imaṃ nissāya viññāṇappavattiyaṃ attahitādisiddhīti dassanatthaṃ hadayavatthu. Tassa imāsaṃ vasena sabbe kāyavacīpayogāti dassanatthaṃ viññattidvayaṃ. Imāya rūpakāyassa paricchedo, añjaso cāti dassanatthaṃ ākāsadhātu. Imehissa sukhappavatti, uppattiādayo cāti dassanatthaṃ lahutādayo. Sabbo cāyaṃ catusantatirūpasantāno iminā upatthambhīyatīti dassanatthaṃ ante kabaḷīkāro āhāro uddiṭṭhoti veditabbo.

433. Idāni yathāuddiṭṭhāni upādārūpāni lakkhaṇādito niddisituṃ ‘‘tattha rūpābhighātārahabhūtappasādalakkhaṇa’’ntiādi āraddhaṃ. Tattha tatthāti tesu upādārūpesu. Rūpe, rūpassa vā abhighāto rūpābhighāto, taṃ arahatīti rūpābhighātāraho, rūpābhighāto hotu vā mā vā evaṃsabhāvo catunnaṃ bhūtānaṃ pasādo rūpābhighātārahabhūtappasādo, evaṃlakkhaṇaṃ cakkhūti attho. Yasmā paccayantarasahito eva cakkhupasādo rūpābhihananavasena pavattati, na kevalo. Tasmā taṃsabhāvatāva pamāṇaṃ, na rūpābhighātoti dassanatthaṃ rūpābhighātārahatā vuttā yathā vipākārahaṃ kusalākusalanti. Abhighāto ca visayavisayīnaṃ aññamaññaṃ abhimukhībhāvo yogyadesāvaṭṭhānaṃ abhighāto viyāti katvā. So rūpe cakkhussa, rūpassa vā cakkhumhi hoti. Tenāha ‘‘yaṃ cakkhu anidassanaṃ sappaṭighaṃ rūpamhi sanidassanamhi sappaṭighamhi paṭihaññi vā’’ti, ‘‘yamhi cakkhumhi anidassanamhi sappaṭighamhi rūpaṃ sanidassanaṃ sappaṭighaṃ paṭihaññi vā paṭihaññati vā’’ti (dha. sa. 597) ca ādi. Paripuṇṇāparipuṇṇāyatanattabhāvanibbattakassa kammassa nidānabhūtā kāmataṇhā, rūpataṇhā ca tadāyatanikabhavapatthanābhāvato daṭṭhukāmatādivohāraṃ arahatīti dutiyanayo sabbattha vutto. Tattha daṭṭhukāmatānidānakammaṃ samuṭṭhānaṃ etesanti daṭṭhukāmatānidānakammasamuṭṭhānāni. Evaṃvidhānaṃ bhūtānaṃ pasādo daṭṭhukāmatā…pe… pasādo, evaṃlakkhaṇaṃ cakkhu. Tassa tassa hi bhavassa mūlakāraṇabhūtā taṇhā tasmiṃ tasmiṃ bhave uppajjanārahāyatanavisayāpi nāma hotīti kāmataṇhādīnaṃ daṭṭhukāmatādivohārārahatā vuttā.

Daṭṭhukāmatāti hi daṭṭhumicchā, rūpataṇhāti attho. Ettha ca daṭṭhukāmatāya, sesānañca taṃtaṃattabhāvanibbattakakammāyūhanakkhaṇato sati purimanibbattiyaṃ vattabbaṃ natthi, asati pana maggena asamugghātitabhāvoyeva kāraṇanti daṭṭhabbaṃ. Yato maggena asamucchinnaṃ kāraṇalābhe sati uppajjitvā attano phalassa paccayabhāvūpagamanato vijjamānamevāti uppannatā atthitā pariyāyehi vuccati ‘‘ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto uppannuppanne pāpake akusale dhamme antarāyeva antaradhāpetī’’ti (saṃ. ni. 

我来 助你直译这段巴利文：
以次第来说,首先说界色,因为是一切色法的所依而成为根本。在其余中,首先说眼等五种,因为作为内处是自体名称的根本。为了显示"此等是彼等的所缘"故说色等四种。触则因为是非所造色,且已被界的摄取所摄,故此处不摄。为了显示此自体由这些被称为"女"或"男",故其后说女根男根二种。为了显示得到"以此活命"的言说,故其后说命根。为了显示依此而有识转起时得成自利等,故说心所依。为了显示依这些而有一切身语业,故说二表。为了显示以此有色身的界限与通道,故说空界。为了显示由这些而有安乐转起与生起等,故说轻等。为了显示一切这四相续色相续由此维持,故应知最后说段食。
433.. 现在为了依相等说明如是所说的所造色,而开始说"此中以色击适合界净为相"等。其中"此中"即是在这些所造色中。于色或色的击为色击,适合于彼为色击适合,四界的净是否有色击而有如是自性为色击适合界净,有此为相者为眼,这是其义。因为眼净唯与其他缘和合才依色击方式转起,非单独。因此说适合性仅是其自性的标准,非色击,如善不善适于异熟。且击是所缘与有所缘者互相面对住于适处,如同击一样。彼在色中对眼,或在眼中对色。因此说"凡无见有对的眼对有见有对的色已击或"及"凡于无见有对的眼中,有见有对的色已击或正击"等。第二理趣在一切处说"适合见欲等言说",因为生起完全或不完全处所自体的业的因缘欲爱、色爱,由于希求彼处所有的有。其中"见欲等因缘业等起"即是以见欲等因缘业为等起。如是性质的界的净为见欲等净,有此为相者为眼。因为作为彼彼有的根本因缘的爱,也名为适于生起在彼彼有中的处所所缘,故说欲爱等适合见欲等言说。
因为"见欲"即是欲见,即是色爱之义。此中应见:当有前生时,对于见欲等及彼彼自体生起业的积集时无可说,但当无时,唯是未被道断除的状态即是因。由此未被道断的因缘在得到因缘时生起而趋向成为自果的缘性,故以已生、存在等方式说"修习八支圣道、多修习八支圣道时,令已生诸恶不善法即于中间消失"。

5.156), ‘‘santaṃ vā ajjhattaṃ kāmacchandaṃ ‘atthi me ajjhattaṃ kāmacchando’ti pajānātī’’ti (dī. ni. 2.382; ma. ni. 1.115) ca evamādīsu.

Rūpesu puggalassa, viññāṇassa vā āviñchanarasaṃ. Ādhārabhāvapaccupaṭṭhānaṃ nissayapaccayabhāvato. Daṭṭhukāmatānidānakammajabhūtapadaṭṭhānaṃ yesaṃ bhūtānaṃ pasādo, tevassa āsannakāraṇanti katvā. Ettha ca taṃtaṃattabhāvanipphādakasādhāraṇakammavasena purimaṃ cakkhulakkhaṇaṃ vuttaṃ kāraṇavisesassa anāmaṭṭhattā. ‘‘Evarūpaṃ nāma me cakkhu hotū’’ti evaṃ nibbattitaāveṇikakammavasena dutiyanti vadanti. Satipi pana pañcannaṃ pasādabhāvasāmaññe savisayāvabhāsanasaṅkhātassa pasādabyāpārassa vasena purimaṃ vuttaṃ. Pasādakāraṇassa satipi kammabhāvasāmaññe, ekatte vā attano kāraṇabhedena bhedadassanavasena dutiyanti daṭṭhabbaṃ. Sotādīnaṃ lakkhaṇādīsu vuttanayeneva attho veditabbo.

Etthāha – cakkhādīnaṃ indriyānaṃ kiṃ ekakammunā uppatti, udāhu nānākammunāti? Ubhayathāpīti porāṇā. Tattha nānākammunā tāva uppattiyaṃ cakkhādīnaṃ visese vattabbaṃ natthi kāraṇassa bhinnattā. Ekakammunā pana uppattiyaṃ kathaṃ nesaṃ visesoti? Kāraṇassa bhinnattā eva. Taṃtaṃbhavapatthanābhūtā hi taṇhā taṃtaṃbhavapariyāpannāyatanābhilāsatāya sayaṃ vicittarūpā upanissayabhāvena taṃtaṃbhavanibbattakakammassa vicittabhedataṃ vidahati. Yato tadāhitavisesaṃ taṃ tathārūpasamatthatāyogenānekarūpāpannaṃ viya anekaṃ visiṭṭhasabhāvaṃ phalaṃ nibbatteti. Na cettha samatthatā samatthabhāvato aññā veditabbā kāraṇavisesena āhitavisesassa visiṭṭhaphalanipphādanayogyatāmattato. Ayañca ekassapi kammassa anekindriyahetutāvisesayogo yuttito, āgamanato ca parato āgamissati. Apica ekasseva kusalacittassa soḷasādivipākacittanibbattihetutā vuccati. Lokepi ekasseva sālibījassa paripuṇṇāparipuṇṇataṇḍulaātaṇḍulaphalanibbattihetutā dissateva, kiṃ vā etāya yutticintāya. Yato kammaphalaṃ cakkhādīni, kammavipāko ca sabbaso buddhānaṃyeva ñāṇassa visayoti.



我来帮你直译这段巴利文：
以及如"若内在有欲贪,了知'我内有欲贪'"等诸如此类经文中。
在诸色中对人或识有引牵为味。以作为所依为现起,因为是依止缘。以见欲等因缘业生界为足处,因为彼等界的净是其直接因缘。此中依各自体生起的共同业而说前眼相,因为未触及特殊因缘。他们说依"愿我有如是眼"而生起的特殊业而说第二相。虽然五净有净性的共同,但依称为各自境显现的净作用而说前者。应见虽然净因有业性的共同或一性,依自因的差别而显示差别而说第二相。耳等的相等应依所说方法了知义理。
此中问:眼等诸根是由一业生起,还是由多业生起? 古师说两种都有。其中首先由多业生起时,对眼等的差别无可说,因为因缘有差别。但由一业生起时,如何有其差别? 正是因为因缘有差别。因为成为各自有的希求的爱,以成为欲求各自有所摄处所性,自身以种种方式作为强依缘,令生起各自有的业有种种差别。由此彼具有如是特性,以具如是能力的结合,如成为多种形态般生起多种殊胜自性的果。此中不应了解能力异于能性,仅是因特殊因缘而具特性适合生起殊胜果。而且一业成为多根因的特殊结合是合理的,且从教证将在后面出现。又说一善心是十六等异熟心生起的因。在世间中也见到一稻种子是完全或不完全米粒、非米粒果的生起因,何必思惟此理趋。因为眼等是业果,而业异熟完全唯是诸佛的智境界。

434.Kecīti mahāsaṅghikesu ekacce. Tesu hi vasudhammo evaṃ vadati ‘‘cakkhumhi tejo adhikaṃ, sote vāyu, ghāne pathavī, jivhāya āpo, kāye sabbepi samā’’ti. Cakkhādīsu tejādiadhikatā nāma tannissayabhūtānaṃ tadadhikatāyāti dassento ‘‘tejādhikānaṃ bhūtānaṃpasādo cakkhū’’tiādimāha. Kāyo sabbesanti ko ettha viseso, nanu tejādiadhikānañca bhūtānaṃ pasādā sabbesaṃyevāti? Saccametaṃ, idaṃ pana ‘‘sabbesa’’nti vacanaṃ samānānanti imamatthaṃ dīpeti anuvattamānassa ekadesādhikabhāvassa nivāraṇavasena vuttattā. Tejādīnaṃ hi paccekaṃ adhikabhāve viya dvinnaṃ, tiṇṇaṃ vā adhikabhāvepi yathāvuttādhikabhāveneva ekakādivasena labbhamānāya omattatāyapi kāyappasādo na hotīti pākaṭoyamattho. Tasmā catunnampi bhūtānaṃ samabhāvena kāyappasādo hotīti sabbasaddo idha samabhāvadīpako daṭṭhabbo. Tejādīnanti padīpasaṅkhātassa tejassa obhāsarūpena, vāyussa saddena, pathaviyā gandhena, kheḷasaṅkhātassa udakassa rasenāti purimavāde, pacchimavāde ca yathāyogaṃ taṃtaṃbhūtaguṇehi anuggayhabhāvato, rūpādīnaṃ gahaṇe upakāritabbatoti attho. Ālokādisahakārīkāraṇasahitānaṃyeva cakkhādīnaṃ rūpādiavabhāsanasamatthatā, vivarassa ca sotaviññāṇūpanissayabhāvo guṇoti tesaṃ laddhi. Tejādīnaṃ viya pana vivarassa bhūtabhāvābhāvato yathāyoga-ggahaṇaṃ. Atha vā rūpādayo viya vivarampi bhūtaguṇoti parādhippāye tejassa ālokarūpena, ākāsasaṅkhātassa vivarassa saddena, vāyussa gandhena, udakassa rasena, pathaviyā phoṭṭhabbenāti evaṃ yathāyogaṃ taṃtaṃbhūtaguṇehīti yojanā.

Rūpādīnaṃ adhikabhāvadassanatoti aggimhi rūpassa pabhassarassa, vāyumhi saddassa sabhāvena suyyamānassa, pathaviyā surabhiādino gandhassa, āpe ca rasassa madhurassāti imesaṃ visesayuttānaṃ dassanato ‘‘rūpādayo tesaṃ guṇā’’ti paṭhamavādī āhāti. Tasseva ‘‘iccheyyāmā’’tiādinā uttaramāha. Imināva upāyena dutiyavādinopi niggaho hotīti. Atha vā rūpādivisesaguṇehi tejaākāsapathavīāpavāyūhi cakkhādīni katānīti vadantassa kaṇādassa vādaṃ uddharitvā taṃ niggahetuṃ ‘‘athāpi vadeyyu’’ntiādi vuttanti daṭṭhabbaṃ. Āsave upalabbhamānopi gandho pathaviyā āposaṃyuttāya kappāsato visadisāyāti na kappāsagandhassa adhikabhāvāpattīti ce? Na, anabhibhūtattā. Āsave hi udakasaṃyuttā pathavī udakena abhibhūtā, na kappāsapathavīti tassa eva gandhena adhikena bhavitabbaṃ. Uṇhodakasaṃyutto ca aggi upalabbhanīyo mahantoti katvā tassa phasso viya vaṇṇopi pabhassaro upalabbheyyāti uṇhodake vaṇṇato agginā anabhisambandhassa sītodakassa vaṇṇo parihāyetha. Tasmāti etassa ubhayassa abhāvā. Tadabhāvena hi rūpādīnaṃ tejādivisesaguṇatā nivattitā. Tannivattanena ‘‘tejādīnaṃ guṇehi rūpādīhi anuggayhabhāvato’’ti idaṃ kāraṇaṃ nivattitanti evaṃ paramparāya ubhayābhāvo visesaparikappanapahānassa kāraṇaṃ hotīti āha ‘‘tasmā pahāyeta’’ntiādi. Ekakalāpepi rūparasādayo visadisā, ko pana vādo nānākalāpe cakkhādayo bhūtavisesābhāvepīti dassetuṃ rūparasādinidassanaṃ vuttaṃ.


我来 助你直译这段巴利文：
"有些人"即是在大众部中的某些人。因为其中瓦苏达摩如是说:"在眼中火界增胜,在耳中风界,在鼻中地界,在舌中水界,在身中一切平等"。为了显示眼等中火等增胜即是彼所依界的增胜性,故说"眼是火界增胜诸界的净"等。身中一切,此中有何差别,难道不是火等增胜诸界的净也都是一切吗?这是真实的,但此"一切"之语显示"平等"之义,因为是依防止随转的一部分增胜而说。因为如同火等各别增胜,即使二或三增胜,依所说增胜性以一等方式所得的不圆满性,身净也不生起,此义明显。因此身净由四界平等性而有,此处"一切"字应见是显示平等性。"火等"即是说灯所摄的火以光明色,风以声,地以香,唾液所摄的水以味,在前说和后说中,由适当以各自界德不被摄持性,以及色等的摄取应受助成之义。他们主张眼等唯与光等俱作因缘相应时才有显现色等的能力,以及孔隙是耳识的近依为功德。但因为孔隙不如火等有界性,故说"适当"。或者如色等孔隙也是界德,在他人意趣中,火以光明色、空所摄的孔隙以声、风以香、水以味、地以触,如是适当以各自界德的配合。
"显示色等增胜性"即是因为见到在火中色明亮,在风中声自性可闻,在地中香如妙香等,在水中味如甜等,这些具有殊胜,故第一说者说"色等是它们的功德"。以"我们愿意"等说对彼的反驳。以此方法也成为对第二说者的驳斥。或者应见为了驳斥说眼等由具色等殊胜功德的火、空、地、水、风所造的迦那陀的主张,而说"假如他们说"等。若说虽在酒中可得的香,因水相应的棉花与地不同,故不得棉花香的增胜性?不然,因为未被胜。因为在酒中水相应的地被水胜,非棉花地,故应以彼的香为增胜。且与热水相应的火可得且大,故应如其触,其色也应明亮可得,则在热水中色与火无关的冷水之色应减少。"因此"即是因为此二者的不存在。因为由彼不存在,色等是火等的殊胜功德性被遣除。由彼遣除,这个"由火等的功德色等不被摄持性"的因被遣除,如是以次第二者的不存在成为舍离殊胜计执的因,故说"因此应舍离"等。为了显示即使在一聚中色味等不同,何况在不同聚中眼等即使无界差别,故说色味等的譬喻。


Yadi bhūtaviseso natthi, kiṃ pana cakkhādivisesassa kāraṇanti taṃ dassetuṃ ‘‘yaṃ aññamaññassā’’tiādi vuttaṃ. Ekampi kammaṃ pañcāyatanikattabhāvabhavappatthanānipphannaṃ cakkhādivisesahetutāya aññamaññassa asādhāraṇanti ca kammavisesoti ca vuttanti daṭṭhabbaṃ. Na hi taṃ yena visesena cakkhussa paccayo, teneva sotassa paccayo hoti indriyantarābhāvappattito. ‘‘Paṭisandhikkhaṇe mahaggatā cetanā kaṭattārūpānaṃ kammapaccayena paccayo’’ti (paṭṭhā. 2.12.78) vacanena paṭisandhikkhaṇe vijjamānānaṃ sabbesaṃ kaṭattārūpānaṃ ekā cetanā kammapaccayo hotīti viññāyati. Nānācetanāya hi tadā indriyuppattiyaṃ sati parittena ca mahaggatena ca kammunā nibbattitaṃ kaṭattārūpaṃ āpajjeyyāti. Na cekā paṭisandhi anekakammanibbattā hotīti siddhamekena kammena anekindriyuppatti hotīti.

435. Anallīno nissayo etassāti anallīnanissayo, rūpasaddasaṅkhāto visayo. Gandharasānaṃ nissayā ghānajivhānaṃ nissaye allīyantīti te nissayavasena allīnā. Phoṭṭhabbaṃ sayaṃ kāyanissayaallīnaṃ bhūtattā. Aparo nayo – cakkhusotāni appattavisayaggāhakāni sāntare, adhike ca visaye viññāṇuppattihetubhāvato. Sotampi sampattavisayaggāhīti keci. Yadi sotaṃ sampattaggāhi, cittajo saddo sotaviññāṇassa ārammaṇaṃ na siyā. Na hi bahiddhā cittasamuṭṭhānānaṃ uppatti atthi. Pāḷiyañca avisesena saddārammaṇassa sotaviññāṇārammaṇabhāvo vutto. Kiñca disādesavavatthānañca saddassa na siyā, attano visayipadesassa eva gahetabbato gandho viya. Tasmā yattha uppanno saddo, tattheva ṭhito. Sace sotapathe āpāthamāgacchati, nanu dūre ṭhitehi rajakādisaddā cirena suyyantīti? Na dūrāsannānaṃ yathāpākaṭe sadde gahaṇavisesato. Yathā hi dūrāsannānaṃ vacanasadde yathāpākaṭe gahaṇavisesato ākāravisesānaṃ aggahaṇaṃ, gahaṇañca hoti, evaṃ rajakādisaddepi āsannassa ādito pabhuti yāva avasānā kamena pākaṭībhūte, dūrassa ca avasāne, majjhe vā piṇḍavasena pavattipākaṭībhūte nicchayaggahaṇānaṃ sotaviññāṇavīthiyā parato pavattānaṃ visesato lahukaṃ suto ‘‘cirena suto’’ti adhimāno hoti. So pana saddo yattha uppanno, tannissitova attano vijjamānakkhaṇe sotassa āpāthamāgacchati . Yadi saddassa bhūtaparamparāya samantato pavatti natthi, kathaṃ paṭighosuppattīti? Dūre ṭhitopi saddo aññattha paṭighosuppattiyā, bhājanādicalanassa ca ayokanto viya ayocalanassa paccayo hotīti daṭṭhabbaṃ.



我来将这段巴利文直译成简体中文：
如果没有本质上的差别，那么眼等差别的原因是什么呢？为了说明这一点，所以说"相互"等。应当理解，即使是一个业，由于是五处自体存在的希求所成就的，作为眼等差别的因，是相互不共的，也称为业的差别。因为由于感官之间的差异性，凡是作为眼的缘的那个特性，并不会成为耳的缘。根据"在结生刹那，广大心所思通过业缘成为所造色的缘"（发趣论2.12.78）的说法，可知在结生刹那，一个思成为所有现存所造色的业缘。因为如果当时由不同的思产生诸根，则所造色将由小业和广大业所生，而一个结生不可能由多个业所生，所以确定由一个业产生多根。
435. 不依附的所依为其特征，称为不依附所依，即色声等境。香味的所依附着于鼻舌的所依，故依所依而言是依附的。触自身依附于身的所依，因为是大种。另一解释是：眼耳是不得境而取，因为是隔着空间的，且在较远的境上能成为识生起的因。有人说耳也是得境而取。如果耳是得境而取，则心生声就不能成为耳识的所缘。因为外在没有心所生法的生起。在圣典中也未加区别地说明声是耳识的所缘。而且声音的方位判定也将不可能，因为如同香一样只能取自己所在处的境。因此声在何处生起，就在那里住。如果进入耳道范围，为什么远处的染工等的声音被迟缓听到呢？这不是因为远近声音显现时的取的差别。如同远近说话声显现时，由于取的差别而有形相差别的不取与取一样，对于染工等声音，对于近处的从开始到结束次第显现，对于远处的在结尾或中间整体运行显现，由于在耳识路之后生起的决定认知的差别，虽然迅速听到却产生"迟缓听到"的增上慢。但是那个声音在何处生起，就依止于彼处，在自身存在的刹那进入耳的范围。如果声音没有通过大种的相续向四周传播，那么回声如何生起呢？应当理解：即使远处的声音，也能如磁铁之于铁的运动一样，成为他处回声生起和器皿等震动的缘。

436. Pubbe lakkhaṇādinā vibhāvitampi cakkhuṃ ṭhitaṭṭhānādito vibhāvetuṃ ‘‘cakkhu cetthā’’tiādi āraddhaṃ. Tattha cakkhu sādhayamānaṃ tiṭṭhatīti sambandho. Ca-kāro byatirekattho, tenassa vuccamānameva visesaṃ joteti. Etthāti etesu yathāniddiṭṭhesu pañcasu upādārūpesu. ‘‘Sarīrasaṇṭhānuppattidese’’ti etena avasesaṃ kaṇhamaṇḍalaṃ paṭikkhipati. Snehamiva satta akkhipaṭalāni byāpetvā ṭhitāheva attano nissayabhūtāhi catūhi dhātūhi katūpakāraṃ tannissiteheva āyuvaṇṇādīhi anupālitaṃ parivāritaṃ tisantatirūpasamuṭṭhāpakehi utucittāhārehiupatthambhiyamānaṃ tiṭṭhati. Sattaakkhipaṭalabyāpanavacaneneva cakkhussa anekakalāpagatabhāvaṃ dasseti. Pamāṇato ūkāsiramattanti ūkāsiramatte padese pavattanato vuttaṃ. Cakkhuviññāṇassa vatthubhāvaṃ nissayabhāvato āvajjanasampaṭicchanādīnaṃ tadārammaṇāvasānānaṃ dvārabhāvaṃ samavasaraṭṭhānato. Taṃ panetaṃ cakkhu adhiṭṭhānabhedato, tatthāpi paccekaṃ anekakalāpagatabhāvato anekampi samānaṃ sāmaññaniddesena āvajjanāya ekattā, ekasmiṃ khaṇe ekasseva ca kiccakarattā ekaṃ katvā vuttaṃ. Evampi bahūsu kathamekasseva kiccakarattaṃ. Yaṃ tattha visadaṃ hutvā rūpābhighātārahaṃ, taṃ viññāṇassa nissayo hotīti gahetabbaṃ. Phoṭṭhabbaviseso viya kāyaviññāṇassa ārammaṇabhāve.

Manupassatīti ma-kāro padasandhikaro, atha vā manūti macco.

Aṅgulivedhakaṃ aṅgulīyakaṃ.

Visamajjhāsayatāya cakkhu vammikachiddābhiratasappo viya, bilajjhāsayatāya sotaṃ udakabilābhiratakumbhīlo viya, ākāsajjhāsayatāya ghānaṃ ajaṭākāsābhiratapakkhī viya, gāmajjhāsayatāya jivhā gāmābhiratakukkuro viya, upādinnakajjhāsayatāya kāyo āmakasusānābhiratasiṅgālo viya passitabboti dassento ‘‘vammi…pe… daṭṭhabbā’’ti āha. Visamajjhāsayatā ca cakkhussa visamajjhāsayaṃ viya hotīti katvā vuttā, cakkhumato vā puggalassa ajjhāsayavasena cakkhu visamajjhāsayaṃ daṭṭhabbaṃ. Esa nayo sesesupi. Sabbopi ca yathāvutto papañco sotādīsupi yathārahaṃ veditabbo.

437. Cakkhumhi, cakkhussa vā paṭihananaṃ cakkhupaṭihananaṃ, taṃ lakkhaṇaṃ etassāti cakkhupaṭihananalakkhaṇaṃ. Paṭihananañcettha yathāvutto abhighātova. Visayabhāvo ārammaṇapaccayatā. Kāmaṃ sā eva gocaratā, tathāpi visayagocarānaṃ ayaṃ viseso – anaññatthabhāvo, tabbahulacāritā ca cakkhuviññāṇassa. Visayabhāve cassa yaṃ vattabbaṃ, taṃ parato āvi bhavissati. Yattha pana kāyaviññattiādike.



我来将这段巴利文直译成简体中文：
436. 虽然前面已经通过特相等说明了眼，为了从住处等方面进一步说明，所以开始说"眼在此处"等。其中，眼成就而住立，是这样连接的。"ca"(且)字表示差异义，由此显示其将要说明的特性。"此处"即在已说明的这五种所造色中。通过"身体形状生起处"这句话否定其余的黑眼圈。如同油脂遍及七眼膜而住，由作为自身所依的四大种作成助益，由依止于彼的寿、色等所保护围绕，由生起三相续色的时节、心、食所支持而住。通过说"遍及七眼膜"这句话显示眼具有多聚集性。说"量如虮卵"是因为在如虮卵大小的处所运行。对眼识而言是所依，因为是依止处；对从转向、领受直至彼所缘为止诸心的门，因为是汇集处。这个眼虽然由住处的差别，乃至于各个多聚集性而成多，但由于转向的单一性，在一刹那中只有一个作用，所以总称为一个。即使如此，在众多中如何只有一个起作用？应当理解：其中凡是明净且适合色撞击的，那个就成为识的所依，如同触的差别成为身识的所缘一样。
"观察"中的"ma"字是连音词，或者"manu"是指凡夫。
"穿指环的"即戒指。
为显示应当这样观察：由于喜好不平之处，眼如喜好蚁冢洞的蛇；由于喜好洞穴，耳如喜好水洞的鳄鱼；由于喜好虚空，鼻如喜好开阔空间的鸟；由于喜好村落，舌如喜好村落的狗；由于喜好执取，身如喜好生尸林的豺，所以说"应当....观察"。说眼有喜好不平之处的性质，是就好像有喜好不平之处一样而说的，或者应当依有眼者的人的意乐而观察眼有喜好不平之处。对其余的也是这个道理。所有如上所说的广说也应当适当地理解于耳等。
437. 眼的撞击或对眼的撞击是眼撞击，以此为特相者即眼撞击特相。这里的撞击即如前所说的撞击。境性是所缘缘性。虽然那也是行境性，但境和行境有这个差别：眼识的专一性和多数运行于彼。关于它的境性，其应说的将在后面明了。而在身表等处。

438. Itthiyā bhāvo, ‘‘itthī’’ti vā bhavati etena cittaṃ, abhidhānañcāti itthibhāvo, taṃ lakkhaṇaṃ etassāti itthibhāvalakkhaṇaṃ. Tato eva ‘‘itthī’’ti taṃsahitaṃ santānaṃ pakāsentaṃ viya hotīti vuttaṃ ‘‘itthīti pakāsanarasa’’nti. Vaṭṭaṃsatā avisadahatthapādāditā ca itthiliṅgaṃ. Thanamaṃsāvisadatā, nimmassudāṭhitā, kesabandhanaṃ, vatthaggahaṇañca ‘‘itthī’’ti sañjānanassa paccayabhāvato itthinimittaṃ. Daharakālepi suppakamusalakādīhi kīḷā, mattikatakkena suttakantanādi ca itthikuttaṃ, itthikiriyāti attho. Avisadaṭṭhānagamanādiko ākāro itthākappo. Aparo nayo – itthīnaṃ muttakaraṇaṃ itthiliṅgaṃ. Sarādhippāyā itthinimittaṃ. Avisadaṭṭhānagamananisajjākhādanabhojanādikā itthikuttaṃ. Itthisaṇṭhānaṃ itthākappo. Imāni ca itthiliṅgādīni yathāsakaṃ kammādinā paccayena uppajjamānānipi yebhuyyena itthindriyasahite eva santāne taṃtadākārāni hutvā uppajjantīti itthindriyaṃ tesaṃ kāraṇanti katvā vuttaṃ ‘‘itthiliṅganimittakuttākappānaṃ kāraṇabhāvapaccupaṭṭhāna’’nti. Itthiliṅgādīsu eva ca kāraṇabhāvasaṅkhātena adhipatibhāvena tassa indriyatā vuttā, indriyasahite santāne itthiliṅgādiākārarūpapaccayānaṃ aññathā anuppādanato, itthiggahaṇassa ca tesaṃ rūpānaṃ paccayabhāvato.

Yasmā pana bhāvadasakepi rūpānaṃ itthindriyaṃ na janakaṃ, nāpi anupālakaṃ, upatthambhakaṃ vā, na ca aññesaṃ kalāparūpānaṃ, tasmā taṃ jīvitindriyaṃ viya sakalāparūpānaṃ, āhāro viya vā kalāpantararūpānañca ‘‘indriyaatthiavigatapaccayo’’ti pāḷiyaṃ na vuttaṃ. Yasmā ca paccayantarādhīnāni liṅgādīni, tasmā yatthassa ādhipaccaṃ, taṃsadisesu matacittakatarūpesupi taṃsaṇṭhānatā dissati. Esa nayo purisindriyepi. Yaṃ panettha visadisaṃ, taṃ vuttanayānusārena veditabbaṃ . Tayidaṃ dvayaṃ yasmā ekasmiṃ santāne saha na pavattati ‘‘yassa itthindriyaṃ uppajjati, tassa purisindriyaṃ uppajjatīti? No’’tiādi (yama. 3.indriyayamaka.188) vacanato, tasmā ubhatobyañjanakassāpi ekasmiṃ khaṇe ekameva hotīti veditabbaṃ. Ye pana ‘‘sarīrekadesavutti bhāvarūpa’’nti vadanti, tesampi taṃ micchāti dassetuṃ ‘‘tadubhayampi…pe… byāpakamevā’’ti vatvā yadi evaṃ kāyappasādena saṅkaro siyāti āsaṅkaṃ nivattento ‘‘na ca kāyappasādenā’’tiādimāha. Tassattho – yadipi sakalasarīrabyāpitāya kāyappasādena aṭṭhitokāse ṭhitanti vattabbataṃ nāpajjati, tena pana bhinnanissayattā ṭhitokāse ṭhitantipi vattabbataṃ nāpajjatīti ayameva cettha nippariyāyakathā. ‘‘Rūparasādayo viyā’’ti etena samānanissayesupi nāma saṅkaro natthi lakkhaṇabhedato, kimaṅgaṃ pana bhinnanissayasabhāvesūti dasseti.



我来将这段巴利文直译成简体中文：
438. 女性的状态，或由此使心和名称成为"女性"的，即是女性状态，以此为特相者即女性状态特相。正因为如此，好像显示与"女性"相应的相续，所以说"以显示为女性为味"。圆满性和手足等不明显性是女相。乳房肉不明显性、无须无髭、束发、着衣等，因为是认知为"女性"的缘，故为女性标志。即使在幼年时期玩煮食用具等，以及用泥土团纺线等是女性举止，即女性行为的意思。不明显处所行走等的样子是女性风度。另一解释是：女性的小便器官是女相。有情欲是女性标志。不明显处所行走、坐、吃、饮等是女性举止。女性形状是女性风度。这些女相等虽然由各自的业等缘而生起，但大多只在具有女根的相续中生起具有彼彼行相，所以说女根是它们的因，因此说"以作为女相、标志、举止、风度的因性为现起"。而且说它是根，是因为在女相等中具有称为因性的增上性，因为在具根的相续中女相等行相色的诸缘不会另外生起，而且因为它们是认知为女性的诸色的缘。
又因为在性十法聚中，女根既不是色的能生者，也不是保护者或支持者，对其他聚色也不是，所以在圣典中没有说它像命根对所有聚色，或像食素对其他聚色那样是"根缘、有缘、不离去缘"。又因为相等依其他缘，所以在它有增上力的地方，即使在死体和画像等相似色中也可见到那种形状。这个道理在男根也是一样。这里凡是不同的，都应依所说的方法理解。这两者因为不会在一个相续中同时运行，如"对于生起女根者，是否生起男根？不是"等（双论·根双论188）的说法，所以应当知道即使对两性人在一刹那中也只有一个。对于说"性色只在身体局部运行"的人们，为了显示那是错误的，说"这两者...都是遍满的"，然后为了遣除如果这样则与身净色混杂的疑虑，说"而且不与身净色"等。其意思是：虽然由于遍满全身而不能说与身净色处于不同处所，但由于所依不同，也不能说处于同一处所，这才是这里的确切说法。通过"如色香等"这句话显示：即使在所依相同的诸法中，由于特相差别也没有混杂，何况是所依性质不同的诸法呢？

439.Sahajarūpānupālanalakkhaṇanti attanā sahajātarūpānaṃ anupālanalakkhaṇaṃ. Jīvitindriyassa ekantakammajattā sahaja-ggahaṇeneva anupāletabbānampi kammajabhāvo siddhoti kammaja-ggahaṇaṃ na kataṃ. Yathāsakaṃ khaṇamattaṭṭhāyinopi kammajarūpassa pavattihetubhāvena taṃ anupālakaṃ, tasmā sahajarūpānupālanalakkhaṇaṃ. Na hi kammajānaṃ kammaṃyeva ṭhitihetu bhavituṃ arahati āhārajādīnaṃ āhārādi viya. Kiṃ kāraṇā? Taṅkhaṇābhāvato. Tesanti sahajarūpānaṃ. Pavattanaṃ yāpanaṃ. Ṭhapanaṃ ṭhitihetutā. Attanā anupālanavasena yāpetabbāni pavattetabbāni bhūtāni etassa padaṭṭhānanti yāpayitabbabhūtapadaṭṭhānaṃ. Anupālanalakkhaṇādimhīti ādi-saddena pavattanarasādimeva saṅgaṇhāti. Atthikkhaṇeyevāti anupāletabbānaṃ atthikkhaṇeyeva. Asati anupāletabbe uppalādimhi kiṃ udakaṃ anupāleyya. Yadi kammajānaṃ ṭhitihetumantarena ṭhiti na hoti, jīvitindriyassa ko ṭhitihetūti āha ‘‘saya’’ntiādi. Yadi kammajānaṃ ṭhānaṃ jīvitindriyapaṭibaddhaṃ, atha kasmā sabbakālaṃ na ṭhapetīti āha ‘‘na bhaṅgato’’tiādi. Tassa tassa anupālanādikassa sādhanato. Taṃ sādhanañca jīvamānatāvisesassa paccayabhāvato. Indriyabaddharūpassa hi matarūpato kammajassa, tadanubandhabhūtassa ca utusamuṭṭhānādito jīvitindriyakato viseso, na kevalaṃ khaṇaṭṭhitiyā eva, pabandhānupacchedassāpi jīvitindriyaṃ kāraṇanti daṭṭhabbaṃ, itarathā āyukkhayato maraṇaṃ na yujjeyyāti.

440.Manodhātumanoviññāṇadhātūnaṃ nissayalakkhaṇaṃ hadayavatthūti kathametaṃ viññātabbanti? Āgamato, yuttito ca. ‘‘Yaṃ rūpaṃ nissāya manodhātu ca manoviññāṇadhātu ca pavattanti, taṃ rūpaṃ manodhātuyā ca manoviññāṇadhātuyā ca taṃsampayuttakānañca dhammānaṃ nissayapaccayena paccayo’’ti (paṭṭhā. 1.

我来将这段巴利文直译成简体中文：
439. "具有维持俱生色为特相"即具有维持与自身俱生的诸色为特相。由于命根必定是业生的，仅通过"俱生"这个词就已成立所维持的也是业生性，所以没有作"业生"的说明。虽然业生色只住立一刹那，但由于是其运行的因而维持它，因此具有维持俱生色为特相。因为对于业生色，业本身不适合成为住立因，如同食等对食生等的情况。什么原因？因为那时已不存在。"它们"即俱生色。运行即维持。令住立即作为住立因。由于自身维持力而应当维持、应当运行的诸大种是它的足处，故说以应维持大种为足处。在"维持为特相等"中，"等"字仅摄"运行为味"等。"仅在存在时"即仅在所维持的存在时。若无所维持的莲花等，水将维持什么？如果业生色没有住立因就不能住立，那么命根的住立因是什么？为说明这点而说"自身"等。如果业生色的住立依于命根，那么为什么不能永远令住立？为说明这点而说"不能从坏灭"等。因为成就各种维持等。而且那个成就是由于是活命性差别的缘。应当理解：对于有根色来说，命根是业生的死色和随之而有的时节所生等的差别，不仅是刹那住立的，对相续不断也是命根为因，否则寿尽死就不合理。
440. "心界和意识界的所依特相是心所依色"，这应当如何理解？从教证和理证。"依止某色而心界和意识界运行，那个色对心界和意识界及其相应诸法以所依缘为缘"（发趣论1.

1.8) evamādi āgamo. Yadi evaṃ, kasmā rūpakaṇḍe taṃ na vuttanti? Tattha avacanaṃ aññakāraṇaṃ. Kiṃ pana tanti? Desanābhedo. Yathā hi cakkhuviññāṇādīni ekantato cakkhādinissayāni, na evaṃ manoviññāṇaṃ ekantena hadayavatthunissayaṃ. Nissitavasena ca vatthudukādidesanā pavattā ‘‘atthi rūpaṃ cakkhuviññāṇassa vatthu, atthi rūpaṃ cakkhuviññāṇassa na vatthū’’tiādinā (dha. sa. 584). Yampi ekantato hadayavatthunissayaṃ, tassa vasena ‘‘atthi rūpaṃ manoviññāṇassa vatthū’’tiādinā dukādīsu vuccamānesupi na tadanuguṇā ārammaṇadukādayo sambhavanti. Na hi ‘‘atthi rūpaṃ manoviññāṇassa ārammaṇaṃ, atthi rūpaṃ na manoviññāṇassa ārammaṇa’’nti sakkā vattunti vatthārammaṇadukā bhinnagatikā siyunti ekarasā desanā na bhaveyya. Ekarasañca desanaṃ desetuṃ idha satthu ajjhāsayo. Tasmā tattha hadayavatthu na vuttaṃ, na alabbhamānattāti daṭṭhabbaṃ.

Yutti pana evaṃ veditabbā – nipphannaupādāyarūpanissayaṃ dhātudvayaṃ pañcavokārabhave. Tattha rūpāyatanādīnaṃ, ojāya ca indriyabaddhato bahipi pavattidassanato na taṃnissayatā yujjati, itthipurisindriyānampi tadubhayarahitepi santāne dhātudvayadassanato na taṃnissayatā yujjati, jīvitindriyassāpi aññakiccaṃ vijjatīti na taṃnissayatā yujjati evāti pārisesato hadayavatthu, tesaṃ nissayoti viññāyati. Sakkā hi vattuṃ nipphannaupādāyarūpanissayaṃ dhātudvayaṃ pañcavokārabhave rūpapaṭibaddhavuttibhāvato. Yaṃ yañhi rūpapaṭibaddhavutti, taṃ taṃ nipphannaupādāyarūpanissayaṃ diṭṭhaṃ yathā ‘‘cakkhuviññāṇadhātū’’ti. ‘‘Pañcavokārabhave’’ti ca visesanaṃ manoviññāṇadhātuvasena kataṃ. Manodhātu pana catuvokārabhave nattheva. Nanu ca indriyanissayatāyapi sādhanato viruddho hetu āpajjatīti? Na diṭṭhabādhanato. Diṭṭhaṃ hetaṃ cakkhuviññāṇassa viya dhātudvayassa vatthuno mandatikkhādiananuvidhānaṃ. Tathā hissa pāḷiyaṃ indriyapaccayatā na vuttā. Tena tadanuvidhānasaṅkhātā indriyanissayatā bādhīyati. Hotu dhātudvayanissayo hadayavatthu, upādāyarūpañca, etaṃ pana kammasamuṭṭhānaṃ, paṭiniyatakiccaṃ, hadayapadese ṭhitamevāti kathaṃ viññāyatīti? Vuccate – vatthurūpabhāvato kammasamuṭṭhānaṃ cakkhu viya, tato eva paṭiniyatakiccaṃ, vatthurūpabhāvatoti ca viññāṇanissayabhāvatoti attho. Aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā kiñci cintentassa hadayassa khijjanato tatthetamavaṭṭhitanti viññāyati. Tāsaññeva dhātūnanti manodhātumanoviññāṇadhātūnaṃyeva . Nissayabhāvato upari āropetvā vahantaṃ viya paccupatiṭṭhatīti ubbahanapaccupaṭṭhānaṃ. Sesaṃ heṭṭhā vuttanayameva.



我来将这段巴利文直译成简体中文：
1.8.）等是教证。如果这样，为什么在色篇中没有说它呢？在那里不说有其他原因。那是什么呢？教说的差别。因为如同眼识等必定依止眼等，意识却不是必定依止心所依色。而且依所依的方式而有所依二法等的教说："有色是眼识的所依，有色不是眼识的所依"等。即使是必定依止心所依色的，依其而在二法等中说"有色是意识的所依"等时，也不会有与之相应的所缘二法等。因为不能说"有色是意识的所缘，有色不是意识的所缘"，所以所依和所缘二法将成为不同的进行方式，教说就不会统一。而在这里佛陀的意乐是要说统一的教说。因此应当理解：在那里没有说心所依色，不是因为得不到。
理证应当这样理解：在五蕴有中这两界依止完成的所造色。在那里，由于见到色处等和食素在有根之外也运行，所以它们不适合作为所依；由于见到在无女根男根两者的相续中也有这两界，所以它们不适合作为所依；由于命根也有其他作用，所以它也不适合作为所依。因此通过排除法而知道心所依色是它们的所依。因为可以说在五蕴有中这两界依止完成的所造色，是由于运行依于色的缘故。因为凡是运行依于色的，都见到它依止完成的所造色，如"眼识界"。而"在五蕴有中"这个限定是就意识界而说的。因为心界在四蕴有中根本不存在。难道不会由于成立根所依性而成为相违的因吗？不会，因为违背所见。因为见到这两界像眼识一样不随顺所依的迟钝、锐利等。因此在圣典中没有说它是根缘。由此否定称为随顺它的根所依性。就让心所依色是这两界的所依和所造色吧，但是这是业生的、有特定作用的、只住在心处的，这怎么知道呢？回答：由于是所依色故是业生的，如同眼根；正因如此有特定作用，而"由于是所依色"的意思是"由于是识的所依"。由于在心中作意、全心专注地思考某事时心会疲惫，所以知道它住立于彼处。"这些界"即只是心界和意识界。由于是所依性而似乎向上提起而现起，故以提起为现起。其余如前所说的方法。

441. Abhikkamo ādi yesaṃ te abhikkamādī. Ādi-saddena paṭikkamasamiñjanapasāraṇaukkhepanaavekkhepanādikā sabbā kiriyā pariggayhati. Tesaṃ abhikkamādīnaṃ pavattakaṃ cittaṃ samuṭṭhānaṃ yassā sā abhikkamādippavattakacittasamuṭṭhānā, vāyodhātu. Tassā yaṃ sahajarūpakāyassa thambhanasandhāraṇacalanasaṅkhātaṃ kiccaṃ, tassa sahakārīkāraṇabhūto ākāraviseso kāyaviññatti nāmāti dassento āha ‘‘abhikkamādi…pe… kāyaviññattī’’ti.

Kassa pana ākāravikāroti? Sāmatthiyato vāyodhātuadhikānaṃ cittajamahābhūtānaṃ. Kiṃ taṃ sāmatthiyaṃ? Cittajatā, upādāyarūpatā ca. Atha vā vāyodhātuyā ākāravikāro sahaja…pe… paccayoti sambandhitabbaṃ. Yadi evaṃ viññattiyā upādāyarūpabhāvo na yujjati. Na hi upādāyarūpaṃ ekabhūtasannissayaṃ atthi. ‘‘Catunnaṃ mahābhūtānaṃ upādāyarūpa’’nti hi vuttaṃ, nāyaṃ doso catunnaṃ vikāro catūsu ekassāpi hoti catusādhāraṇadhanaṃ viya. Vāyodhātuadhikatāya ca kalāpassa ‘‘vāyodhātuyā’’ti vacanaṃ na virujjhati. Evaṃ adhikatā ca sāmatthiyato, na pamāṇato. Aññathā hi avinibbhogavuttitā na yujjeyya. Vāyodhātuyā evāti keci. Tesaṃ matena viññattiyā upādāyarūpatā durupapādā. Na hi ekassa vikāro catunnaṃ hoti. Sā panāyaṃ hatthacalanādīsu phandamānavaṇṇaggahaṇānantaramaviññāyamānantarena manodvārajavanena gayhati. Phandamānavaṇṇavinimutto koci vikāro atthi. Tassa ca taggahaṇānantaraṃ gahaṇaṃ hotīti kathametaṃ viññāyatīti adhippāyaggahaṇato. Na hi viññattivikārarahitesu rukkhacalanādīsu ‘‘idamesa kāreti maññe’’ti adhippāyaggahaṇaṃ diṭṭhaṃ, hatthacalanādīsu pana diṭṭhaṃ. Tasmā phandamānavaṇṇavinimutto koci vikāro atthi adhippāyassa ñāpakoti viññāyati. Ñāpako ca hetu ñāpetabbamatthaṃ sayaṃ gahito eva ñāpeti, na vijjamānatāmattenāti vaṇṇaggahaṇānantaraṃ vikāraggahaṇampi anumānato viññāyati. Tathā hi vadanti –

‘‘Visayattamanāpannā, saddā nevatthabodhakā;

Na sattāmattato atthe, te aññātā pakāsakā’’ti.


我来将这段巴利文直译成简体中文：
441. 以前进为首的是前进等。"等"字摄取后退、曲伸、举下等一切动作。以那些前进等为发起者的心是它的等起，那是风界。为了显示：风界与俱生色身的支撑、维持、运动等作用的辅助因所成的行相差别称为身表，所以说"前进等...身表"。
但是谁的行相变化呢？根据能力是以风界为主的心生大种。什么是能力？是心生性和所造色性。或者应当这样连接：风界的行相变化与俱生...为缘。如果这样，表业作为所造色就不合理了。因为没有依一大种的所造色。因为说"四大种的所造色"，这不是过失，因为四者的变化可以属于四中之一，如同四人共有的财产。而且由于风界为主，说"风界的"也不矛盾。这样的主导性是根据能力，不是根据量。否则不可分离的运行就不合理了。有人说只是风界的。依他们的见解，表业作为所造色很难成立。因为一者的变化不会属于四者。但是这个在手动等时，在动摇的颜色被认知之后，由意门速行认知不可认知的东西。离开动摇的颜色存在某种变化。在认知那个之后有认知，这怎么知道呢？从意向的认知。因为在没有表业变化的树动等中，没有见到"这个好像在做这个"的意向认知，但在手动等中见到了。因此知道：离开动摇的颜色存在某种变化，是意向的显示者。而显示者这个因只有自身被认知才能显示所显示的义，不是仅仅存在就可以，所以通过推理而知道在颜色认知之后也有变化的认知。因此他们说：
"声音若不达境界，就不能表达义理；
不是仅从其存在，未知即能显示义。"


Yadi vikāraggahaṇameva kāraṇaṃ adhippāyaggahaṇassa, kasmā aggahitasaṅketānaṃ adhippāyaggahaṇaṃ na hotīti? Na kevalaṃ vikāraggahaṇameva adhippāyaggahaṇassa kāraṇaṃ, atha kho purimasiddhasambandhaggahaṇañca imassa upanissayoti daṭṭhabbaṃ. Thambhanasandhāraṇacalanāni viññattivikārasahitāya vāyodhātuyā hontīti vuttaṃ. Kiṃ sabbāva vāyodhātū sabbāni tāni karontīti? Nayidamevaṃ. Sattamajavanasambhūtā hi vāyodhātu purimajavanasambhūtā vāyodhātuyo upathambhakapaccaye labhitvā desantaruppattihetubhāvena calayati cittajarūpaṃ, na itarā. Itarā pana santhambhanasandhāraṇamattaṃ karontiyo tassā upakārāya honti. Desantaruppatti eva calananti nimitte ca kattubhāvo samāropitoti daṭṭhabbaṃ. Aññathā dhammānaṃ abyāpāratā, khaṇikatā ca na siyā. Sattahi yugehi ākaḍḍhitabbasakaṭamettha aṭṭhakathāyaṃ nidassitaṃ. Cittajarūpe pana calante taṃsambandhatāya utukammāhārajarūpampi calati nadīsote pakkhittasukkhagomayapiṇḍaṃ viya phandamānavaṇṇaggahaṇānantaraṃ viññattiggahaṇassa vuttattā. Kiṃ calanakarā eva vāyodhātu viññattivikārasahitāti? Nayidamevaṃ, tathā calayitumasakkuṇantiyopi thambhanasandhāraṇamattakarā paṭhamajavanādisambhūtāpi vāyodhātuyo viññattivikārasahitā evāti gahetabbaṃ. Yena disābhāgenāyaṃ abhikkamādiṃ pavattetukāmo, tadabhimukhavikārasabbhāvato. Adhippāyasahabhāvī hi vikāro viññatti. Evañca katvā manodvārāvajjanassāpi viññattisamuṭṭhāpakavacanaṃ suṭṭhu yujjati. Yathāvuttavikāraggahaṇamukhena taṃsamaṅgino adhippāyo viññāyatīti vuttaṃ ‘‘adhippāyappakāsanarasā’’ti.

Kāyavipphandanassa hetubhūtāya vāyodhātuyā vikārabhāvato pariyāyena viññatti kāyavipphandanahetubhāvapaccupaṭṭhānā vuttā. Cittasamuṭṭhānavāyodhātupadaṭṭhānāti ca vāyodhātuyā kiccādhikatāya vuttaṃ. Kāyavipphandanena adhippāyaviññāpanahetuttāti kāyavipphandanena karaṇabhūtena adhippāyassa viññāpanahetubhāvato kāyaviññattīti vuccatīti sambandho. Ayañhettha attho – viññāpetīti viññatti. Kiṃ viññāpeti? Adhippāyaṃ. Kena? Kāyena. Kīdisena? Vipphandamānenāti. Dutiyanaye pana yathāvuttena kāyena viññāyatīti kāyaviññatti. Sesaṃ vuttanayameva.

Atthāvabodhanasamattho vacīviseso vacībhedo. Tena vāyuvanappatinadīghosādiṃ nivatteti. Tassa pavattakaṃ cittaṃ samuṭṭhānaṃ yassā sā vacībhedappavattakacittasamuṭṭhānā, pathavīdhātu. Tassā yaṃ upādinnasaṅkhātassa akkharuppattiṭṭhānassa ghaṭṭanasaññitaṃ kiccaṃ, tassa sahakārīkāraṇabhūto ākāraviseso vacīviññatti nāmāti dassento āha ‘‘vacībhe…pe… vacīviññattī’’ti.


我来帮你完整翻译这段巴利文：
如果仅仅是变化的把握就是理解意图的原因，为什么对于未掌握约定的人不能理解意图呢？不仅仅是变化的把握才是理解意图的原因，还应当理解先前已建立的关系的把握也是它的依靠。已说明支撑、维持、运动是与表示变化相俱的风界所产生的。是否所有的风界都能产生这一切呢？不是这样的。因为只有第七速行心所生的风界获得前速行心所生的风界作为支持缘，才能以转移到其他处所为因而使心生色动，其他的则不能。其他的风界仅仅能做支撑和维持，对它起辅助作用。应当理解，转移到其他处所即是运动，在因上归属于作者性。否则，诸法就不会有无作为性和刹那性。在注释书中以七对牛拉车作为这里的譬喻。当心生色动时，由于与之相关联，温生色、业生色和食生色也随之而动，如同投入河流中的干牛粪团一样，因为在说明颜色变化之后立即说明表示的把握。是否只有能造成运动的风界才与表示变化相俱呢？不是这样的，应当理解即使不能如此运动、仅能支撑维持的第一速行心等所生的风界也是与表示变化相俱的。因为在他想要行进等的方向上存在着朝向该方向的变化。表示确实是与意图同时存在的变化。这样说来，意门转向也能引生表示的说法就完全合理了。通过把握如上所说的变化而了知具有该变化者的意图，所以说"以显示意图为作用"。
因为作为身体活动之因的风界具有变化性，所以从一个角度来说，表示被说为以作为身体活动原因为现起。说"以心所生风界为足处"是因为风界的作用显著。"以身体活动为意图表示之因"的意思是，由于以身体活动为工具而成为意图表示的原因，所以称为身表，这是它们的关系。这里的意思是：表示即是令知。令知什么？意图。用什么？身体。怎样的身体？正在活动的身体。在第二种解释中，由上述身体而被了知，故称为身表。其余如前所说。
能表达义理的语言特征即是语言差别。由此排除风、树林、河流的声音等。引发它的心是它的等起，以此为等起的是地界，即语言差别引发心所生。它对于被称为所执受的发音部位的撞击称为作用，作为这个作用的辅助因的特殊形态称为语表。为显示这点而说"语言差别......语表"。


Idāni ‘‘kassa pana ākāravikāro’’tiādi kāyaviññattiyaṃ vuttanayeneva veditabbaṃ. Ayaṃ pana viseso – yathā tattha ‘‘phandamānavaṇṇaggahaṇānantara’’nti vuttaṃ, evamidha ‘‘suyyamānasaddasavanānantara’’nti yojetabbaṃ. Idha ca thambhanādīnaṃ abhāvato ‘‘sattamajavanasambhūtā’’tiādinayo na labbhati. Ghaṭṭanena hi saddhiṃ saddo uppajjati. Ghaṭṭanañca paṭhamajavanādīsupi labbhateva. Ghaṭṭanaṃ paccayavasena bhūtakalāpānaṃ aññamaññaṃ āsannataruppādo. Calanaṃ ekassāpi desantaruppādaparamparatāti ayametesaṃ viseso. Yathā ca vāyodhātuyā calanaṃ kiccaṃ, evaṃ pathavīdhātuyā ghaṭṭanaṃ. Tenevāha ‘‘pathavīdhātuyā upādinnaghaṭṭanassa paccayo’’ti. Sesaṃ vuttanayameva. Yathā hītiādi kāyavacīviññattīnaṃ anumānavasena gahetabbabhāvavibhāvanaṃ. Yathā hi ussāpetvā baddhagosīsādirūpāni disvā tadanantarappavattāya aviññāyamānantarāya manodvāravīthiyā gosīsādīnaṃ udakasahacārippakārasaññāṇākāraṃ gahetvā udakaggahaṇaṃ hoti, evaṃ vipphandamānasamuccāriyamānavaṇṇasadde gahetvā tadanantarapavattāya aviññāyamānantarāya manodvāravīthiyā purimasiddhasambandhagahaṇūpanissayasahitāya sādhippāyavikāraggahaṇaṃ hoti.

442. Rūpāni paricchindati, sayaṃ vā tehi paricchijjati, rūpānaṃ vā paricchedamattaṃ rūpaparicchedo, taṃ lakkhaṇaṃ etissāti rūpaparicchedalakkhaṇā. Ayaṃ hi ākāsadhātu taṃ taṃ rūpakalāpaṃ paricchindantī viya hoti. Tenāha ‘‘rūpapariyantappakāsanarasā’’ti. Atthato pana yasmā rūpānaṃ paricchedamattaṃ hutvā gayhati, tasmā vuttaṃ ‘‘rūpamariyādapaccupaṭṭhānā’’ti. Yasmiṃ kalāpe bhūtānaṃ paricchedo, teheva asamphuṭṭhabhāvapaccupaṭṭhānā. Vijjamānepi hi kalāpantarabhūtānaṃ kalāpantarabhūtehi samphuṭṭhabhāve taṃtaṃbhūtavivittatā rūpapariyanto ākāsoti yesaṃ so paricchedo, tehi so asamphuṭṭhova. Aññathā paricchinnatā na siyā tesaṃ bhūtānaṃ byāpibhāvāpattito. Abyāpitā hi asamphuṭṭhatā. Tenāha bhagavā ‘‘asamphuṭṭhaṃ catūhi mahābhūtehī’’ti (dha. sa. 637, 724). Kaṇṇacchiddamukhavivarādivasena ca chiddavivarabhāvapaccupaṭṭhānā vā. Yesaṃ rūpānaṃ paricchedo, tattheva tesaṃ paricchedabhāvena labbhatīti vuttaṃ ‘‘paricchinnarūpapadaṭṭhānā’’ti. ‘‘Yāya paricchinnesū’’tiādinā ākāsadhātuyā taṃtaṃkalāpānaṃ kalāpantarehi asaṅkarakāraṇataṃ dasseti.



我来帮你完整翻译这段巴利文：
现在"谁的形态变化"等应当如身表所说的方式来理解。这里有以下不同：如同在那里说"在把握活动的颜色之后"，这里应当配合为"在听闻声音之后"。这里因为没有支撑等，所以"第七速行心所生"等的解释方法不适用。因为声音是与撞击一起生起的。撞击在第一速行心等中也同样可得。撞击是由于缘的力量使得诸大种聚更接近地相互生起。运动是即使一个也是转移到其他处所的相续，这是它们的区别。正如风界以运动为作用，地界则以撞击为作用。因此说"是触执受的地界的缘"。其余如前所说。"正如"等是显示身语表应当通过推理而把握的道理。正如看见竖立系挂的牛头等形象后，通过紧接其后生起的不被了知的意门心路，把握与水相关的牛头等的认知形态，而有对水的把握；同样地，把握正在活动和发出的颜色声音后，通过紧接其后生起的不被了知的意门心路，伴随着先前已建立的关系的把握为依靠，而有对带有意图的变化的把握。
442＼它界定诸色，或者它被诸色界定，或者仅是诸色的界定，即是色的界定，这是它的特相，所以称为以色界定为特相。因为这虚空界好像在界定着种种色聚。因此说"以显示色的边际为作用"。但就意义而言，因为它仅仅被把握为诸色的界定，所以说"以色的边界为现起"。在某一聚中是诸界的界定，即以与彼等不相触为现起。因为即使存在着色聚间诸界与其他色聚诸界相触的情况，与各各界分离的色的边际即是虚空，对于被它界定的那些界来说，它是不相触的。否则，由于那些界会成为遍满，就不会有被界定性。因为不遍满性即是不相触性。因此世尊说："不与四大种相触"。或者以耳孔、口腔等方式而以孔隙、空隙为现起。因为在被界定的诸色中，它是以界定性而被获得的，所以说"以被界定的诸色为足处"。通过"由于在被界定"等来显示虚空界是诸色聚与其他色聚不混杂的原因。

443.Adandhatāti agarutā. Vinodanaṃ vikkhipanaṃ, apanayananti attho. Athaddhatāti akathinatā. Attano mudubhāveneva sabbakiriyāsu avirodhitā. Mudu hi katthaci na virujjhati. Tīsupi ṭhānesu paṭipakkhe a-kāro dandhatādihetūnaṃ paṭipakkhasamuṭṭhānattā lahutādīnanti keci. Apare pana ‘‘sattāpaṭisedhe’’ti vadanti. Sarīrena kattabbakiriyānaṃ anukūlatāsaṅkhātakammaññabhāvo lakkhaṇaṃ etissāti sarīrakiriyānukūlakammaññabhāvalakkhaṇā. Akammaññaṃ dubbalaṃ nāma hotīti kammaññatā adubbalabhāvapaccupaṭṭhānā vuttā.

Lahutādīnaṃ aññamaññāvijahanena duviññeyyanānattatā vuttāti taṃtaṃvikārādhikarūpehi taṃnānattappakāsanatthaṃ ‘‘evaṃ santepī’’ti vuttaṃ. Dhātukkhobho vātapittasemhapakopo, rasādidhātūnaṃ vā vikārāvatthā. Dvidhā vuttopi atthato pathavīdhātuādīnaṃ dhātūnaṃyeva vikāroti daṭṭhabbo. Paṭipakkhapaccayā sappāyautuāhārāvikkhittacittatā. Te ca taṃtaṃvikārassa visesapaccayabhāvato vuttā, avisesena pana sabbe sabbesaṃ paccayā. Yato nesaṃ aññamaññāvijahanaṃ, iddhivaḷañjanādīsu viya vasavattanaṃ maddavappakāro. Suparimadditacammasudhantasuvaṇṇagahaṇañcettha mudukammaññasadisarūpanidassanamattaṃ, na taṃ idha adhippetaṃ mudutākammaññatāsabbhāvato. Na hi anindriyabaddharūpasantāne lahutādīni sambhavanti, indriyabaddhepi rūpabhave na santi dandhattakarādidhātukkhobhābhāvato. Sati hi tādise dhātukkhobhe tappaṭipakkhapaccayasamuṭṭhānāhi lahutādīhi bhavitabbanti keci, taṃ akāraṇaṃ. Na hi vūpasametabbapaccanīkāpekkho tabbirodhidhammasamuppādo, tathā sati sahetukakiriyacittuppādesu kāyalahutādīnaṃ abhāvova siyā. Kasmā pana kammajarūpesu lahutādayo na hontīti? Paccuppannapaccayāpekkhattā. Aññathā sabbadābhāvīhi lahutādīhi bhavitabbaṃ siyāti.



我来 助你翻译这段巴利文：
443＼不迟钝性即是不沉重性。除去即是分散，意思是去除。不僵硬性即是不坚硬性。由于自身的柔软性而在一切活动中无违逆。因为柔软的东西在任何地方都不会违逆。有些人说在三处中的反义词中的"a"（不）字，是因为轻快等是与迟钝等原因的对立而生起。其他人则说是"否定有情"。以身体所应做的活动的适业性为特相，所以称为以身体活动的适业性为特相。因为不适业即是软弱，所以说适业性以非软弱性为现起。
由于轻快等互不相离而难以了知其差异性，为了通过各各变化所依的色来显示其差异，所以说"即使如此"。界的扰动是风、胆、痰的激动，或者是味等界的变化状态。虽然说了两种，但就意义而言，应当理解只是地界等诸界的变化。对立因的对治是适宜的季节、食物、不散乱的心。它们是就作为各各变化的特殊因而说的，但一般来说，一切都是一切的因。由此它们互不相离，如在神通运用等中那样自在，是柔软的样态。这里举柔软适业的譬喻如充分揉制的皮革和精炼的黄金，这不是这里所意指的柔软性和适业性的存在。因为在非根所系的色相续中不会有轻快等，即使在有根所系的色有中也没有，因为没有造成迟钝等的界扰动。有些人说，如果有这样的界扰动，就必定有与之对立的因所生起的轻快等，这是没有理由的。因为法的生起不是期待所应平息的对立而与之相违，如果是那样，在有因的作用心生起时就不会有身轻快等。为什么业生色中没有轻快等呢？因为需要现在的因。否则，就应当有永远存在的轻快等。

444. Ādi cayo, īsaṃ vā cayoti ācayo, yathāpaccayaṃ tato tato āgatassa viya cayoti vā ācayo, tadubhayaṃ ekajjhaṃ gahetvā ācayo lakkhaṇaṃ etassāti ācayalakkhaṇo. Rūpassa upacayo paṭhamuppādo, vaḍḍhi ca ‘‘upaññattaṃ upasitta’’ntiādīsu viya upa-saddassa paṭhamūpariatthassa nidassanato. Pubbantatoti pubbakoṭṭhāsato, anāgatabhāvatoti attho. Uppajjamāne rūpadhamme uppādo anāgatakkhaṇato ummujjāpento viya hotīti vuttaṃ ‘‘ummujjāpanaraso’’ti. Tathā so ‘‘ime rūpadhammā’’ti niyyātento viya gayhatīti āha ‘‘niyyātanapaccupaṭṭhāno’’ti. Paripuṇṇabhāvapaccupaṭṭhānatā ‘‘uparicayo upacayo’’ti imassa atthassa vasena veditabbā. Pavattilakkhaṇāti rūpānaṃ pavattananti lakkhitabbā. Anuppabandhanarasāti pubbāparavasena anu anu pabandhanakiccā. Tato eva anupacchedavasena gahetabbato anupacchedapaccupaṭṭhānā.

Ubhayampīti upacayo santatīti ubhayampi. Jātirūpassevāti rūpuppādasseva adhivacanaṃ. Yadi evaṃ kasmā vibhajja vuttāti āha ‘‘ākāranānattato’’ti, jātirūpassa pavattiākārabhedatoti attho. Veneyyavasena vibhajjakathane kāraṇaṃ parato āvi bhavissati. Kathaṃ panetaṃ viññātabbaṃ, pavattiākāranānattato jātirūpassa bhedo, na sabhāvatoti ? Niddesatoti dassento ‘‘yasmā panā’’tiādimāha. Tattha yo āyatanānanti yo aḍḍhekādasannaṃ rūpāyatanānaṃ ādicayattā ‘‘ācayo’’ti vutto. So eva upacayo paṭhamuppādabhāvato upa-saddo paṭhamatthoti katvā. Yo pana tattheva uppajjamānānaṃ upari cayattā upacayo, sā eva santati anupabandhavasena uppattibhāvato. Atha vā yo āyatanānaṃ ācayo paṭhamabhāvena upalakkhito uppādo, so pana tattheva uppajjamānānaṃ upari cayattā upacayo, vaḍḍhīti attho. Upacayo vaḍḍhibhāvena upalakkhito uppādo, sā eva santati pabandhākārena uppattibhāvato. Tenāha ‘‘aṭṭhakathāyampī’’tiādi.

Tattha evaṃ kiṃ kathitanti ‘‘yo āyatanānaṃ ācayo’’tiādinā (dha. sa. 641) niddesena kiṃ atthajātaṃ kathitaṃ hoti? Āyatanena ācayo kathito. Ācayupacayasantatiyo hi nibbattibhāvena ācayo evāti āyatanehi ācayādīnaṃ pakāsitattā tehi ācayo kathito. Āyatanānaṃ ācayādivacaneneva ācayasabhāvāni uppādadhammāni āyatanānīti ācayena taṃpakatikaṃ āyatanaṃ kathitaṃ. Lakkhaṇañhi uppādo, na rūparūpanti.

Rūpaparipāko rūpadhammānaṃ jiṇṇatā. Upanayanarasāti bhaṅgupanayanakiccā. Sabhāvānapagamepīti kakkhaḷatādisabhāvassa avigamepi. Ṭhitikkhaṇe hi jarā, na ca tadā dhammo sabhāvaṃ vijahati nāma. Navabhāvo uppādāvatthā, tassa apagamabhāvena gayhatīti āha ‘‘navabhāvāpagamapaccupaṭṭhānā’’ti. ‘‘Arūpadhammāna’’nti idaṃ tesaṃ jarāya suṭṭhu paṭicchannatāya vuttaṃ. Rūpadhammānampi hi khaṇikajarā paṭicchannā eva, yā avīcijarātipi vuccati. Esa vikāroti khaṇḍiccādivikāramāha. So hi arūpadhammesu na labbhati. Yā avīcijarā nāma, tassāpi esa vikāro natthīti sambandhitabbaṃ. Natthi etissā jarāya vīcīti avīcijarā, navabhāvato duviññeyyantarajarāti attho.


我来帮你翻译这段巴利文：
444＼初次积集，或者稍微积集为积集，或者好像从各处随缘而来的积集为积集，把这两者合在一起，以积集为特相的即是以积集为特相。色的生起是最初生起和增长，因为如在"被认知、被灌注"等中那样，显示upa(生起)词有最初、上升的意义。从前边际即是从前分，意思是从未来状态。当色法正在生起时，生起好像是从未来刹那中浮现出来，所以说"以浮现为作用"。同样，它好像在显示"这些是色法"而被把握，所以说"以显示为现起"。以圆满状态为现起应当依"上升积集为生起"的意义来理解。以转起为特相即应当以诸色的转起为特相。以相续为作用即以前后方式一再相续为作用。正因为如此，由于应当以不间断方式把握，所以以不间断为现起。
两者即是生起和相续两者。只是生色的别名即只是色生起的别名。如果是这样，为什么要分别说呢？因为形态不同，意思是生色的转起形态有差别。依所化导者的方式而说分别的原因后面将会明显。但这要如何了知，由于转起形态的不同而有生色的差别，而不是本性的差别呢？从解说中显示而说"因为"等。其中，凡是诸处的最初积集而说为"积集"的，那个就是生起，因为是最初生起，而upa词表示最初义。凡是在那里正在生起的上升积集为生起，那个就是相续，因为是以相续方式生起。或者，凡是诸处的积集，以最初方式显示的生起，而在那里正在生起的上升积集为生起，意思是增长。生起是以增长方式显示的生起，那个就是相续，因为是以相续形态生起。因此说"在注释书中"等。
其中"如此说了什么"是通过"凡是诸处的积集"等的解说说了什么意义？以处说明了积集。因为积集、生起、相续以生起状态就是积集，由于通过诸处显示积集等，所以由它们说明了积集。正因为说诸处的积集等，所以具有积集本性的生起诸法是诸处，通过积集说明了具有彼为本性的处。因为生起是特相，而不是色的色。
色的成熟是色法的衰老。以引导为作用即以引导向坏灭为作用。即使本性未离即使坚硬等本性未离。因为衰老是在住时，而在那时不能说法离开本性。新的状态是生起位，它以那个的离去状态而被把握，所以说"以新状态离去为现起"。说"非色法的"是因为它们的衰老很隐蔽。因为色法的刹那衰老也是隐蔽的，它也被称为无间衰老。这变异是说牙齿损坏等变异。因为它在非色法中不可得。应当连接说那个被称为无间衰老的，这个变异也没有。无间衰老是没有此衰老的间隔，意思是从新状态难以了知中间的衰老。


Parito sabbaso ‘‘bhijjana’’nti lakkhitabbāti paribhedalakkhaṇā. Niccaṃ nāma dhuvaṃ, rūpaṃ pana khaṇabhaṅgitāya yena bhaṅgena na niccanti aniccaṃ, so aniccassa bhāvoti aniccatā. Sā pana yasmā ṭhitippattaṃ rūpaṃ vināsabhāvena saṃsīdantī viya hotīti vuttaṃ ‘‘saṃsīdanarasā’’ti. Yasmā ca sā rūpadhammānaṃ bhaṅgabhāvato khayavayākāreneva gayhati, tasmā vuttaṃ ‘‘khayavayapaccupaṭṭhānā’’ti.

445.Ojālakkhaṇoti ettha aṅgamaṅgānusārino rasassa sāro upathambhabalakaro bhūtanissito eko viseso ojā. Kabaḷaṃ karīyatīti kabaḷīkāro. Āharīyatīti āhāro, kabaḷaṃ katvā ajjhoharīyatīti attho. Idaṃ pana savatthukaṃ ojaṃ dassetuṃ vuttaṃ. Bāhiraṃ āhāraṃ paccayaṃ labhitvā eva ajjhattikāhāro rūpaṃ uppādeti, so pana rūpaṃ āharatīti āhāro. Tenāha ‘‘rūpāharaṇaraso’’ti. Tato eva ojaṭṭhamakarūpuppādanena imassa kāyassa upathambhanapaccupaṭṭhāno. Ojāya rūpāharaṇakiccaṃ bāhirādhīnanti āha ‘‘āharitabbavatthupadaṭṭhāno’’ti.

446.Balarūpantiādīsu imasmiṃ kāye balaṃ nāma atthi, sambhavo nāma atthi, rogo nāma atthi, ‘‘jāti sañjātī’’ti (vibha. 191) vacanato jāti nāma atthi, tehipi catūhi mahābhūtehi vinā abhāvato upādāyarūpehi bhavitabbanti adhippāyo. Ekaccānanti abhayagirivāsīnaṃ. Paṭikkhittanti ettha evaṃ paṭikkhepo veditabbo – middhaṃ rūpameva na hoti nīvaraṇesu desitattā. Yassa hi nīvaraṇesu desanā, taṃ na rūpaṃ yathā kāmacchando. Siyā panetaṃ duvidhaṃ middhaṃ rūpaṃ, arūpañcāti. Tattha yaṃ arūpaṃ, taṃ nīvaraṇesu desitaṃ ‘‘na rūpa’’nti? Taṃ na, visesavacanābhāvato. Na hi visesetvā middhaṃ nīvaraṇesu desitaṃ, tasmā middhassa duvidhataṃ parikappetvāpi na sakkā nīvaraṇabhāvaṃ nivattetuṃ. Sakkā hi vattuṃ ‘‘yaṃ taṃ arūpato aññaṃ middhaṃ parikappitaṃ, tampi nīvaraṇaṃ middhasabhāvattā itaraṃ middhaṃ viyā’’ti.

Bhavatu nīvaraṇaṃ, ko virodhoti ce? Nīvaraṇañca pahātabbaṃ. Pañca nīvaraṇe pahāya ‘‘addhā munīsi sambuddho, natthi nīvaraṇā tavā’’ti (su. ni. 546) vacanato. Appahātabbañca rūpaṃ ‘‘katame dhammā neva dassanena na bhāvanāya pahātabbā? Catūsu bhūmīsu kusalaṃ, catūsu bhūmīsu vipāko, tīsu bhūmīsu kiriyābyākataṃ, rūpañca nibbānañca. Ime dhammā neva dassanena na bhāvanāya pahātabbā’’ti (dha. sa. 1407) vacanato. Na cettha tadārammaṇakilesappahānaṃ adhippetaṃ ‘‘rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahathā’’tiādīsu (saṃ. ni. 3.34) viya kāmacchandādīnaṃ tathā pahānassa anadhippetattā. Tasmā na middhaṃ rūpaṃ. Yadi middhassa rūpabhāvaṃ na sampaṭicchatha, kathaṃ bhagavato niddā. Middhañhi ‘‘niddāpacalāyikā’’tiādinā vibhaṅge vibhattattā niddāti? Na middhaṃ niddā, niddāhetubhāvato pana taṃ ‘‘niddā’’ti vibhattaṃ yathā itthiliṅgādi. Evampi niddāhetuno middhassa abhāvato kathaṃ bhagavato niddāti? Niddā bhagavato sarīragilāniyā, na middhena. Sā ca natthīti na sakkā vattuṃ ‘‘piṭṭhi me āgilāyati, tamahaṃ āyamissāmī’’ti (ma. ni. 

我来帮你翻译这段巴利文：
应当以遍一切"破坏"为特相而称为以破坏为特相。所谓常是持久，但色由于刹那坏灭性，以某种坏灭而非常即是无常，那是无常的状态即是无常性。因为它好像是使已达住位的色以坏灭状态沉没，所以说"以沉没为作用"。又因为它由于是诸色法的坏灭性而以尽灭、衰败的形态被把握，所以说"以尽灭、衰败为现起"。
445＼以营养为特相中，滋养是依附于诸界、能够维持增强力量、遍流于各肢节的精华的一种特性。成团即是可成团。被取即是食，意思是做成团后被吞咽。这是为了显示有依处的滋养而说的。获得外在的食物为缘后，内在的食物才能生起色，而它因为摄取色而称为食物。因此说"以摄取色为作用"。正因如此，通过生起以滋养为第八的色法而以维持此身为现起。滋养的摄取色的作用依赖于外在，所以说"以应被摄取的事物为足处"。
446＼在力色等中，在此身中有所谓的力，有所谓的可能，有所谓的病，因为说"生、等生"，所以有所谓的生，因为离开那四大种就不存在，所以应当是所造色的意趋。某些人的即是无畏山住者的。被否定中，这样的否定应当如此理解：昏沉完全不是色，因为在诸盖中被教说。因为凡是在诸盖中被教说的，那就不是色，如欲贪。或者这昏沉有两种，即色和非色。其中，那个是非色的，它在诸盖中被教说为"非色"？那是不对的，因为没有特殊说明。因为昏沉并不是在诸盖中被特别教说，所以即使假设昏沉有两种，也不能排除它是盖的性质。因为可以这样说："那个被假设为异于非色的昏沉，由于也是昏沉本性，所以也是盖，如其他昏沉一样。"
如果说是盖又有什么矛盾呢？盖是应当断除的。因为说"断除五盖后，'确实你是牟尼、正觉者，你没有诸盖'"。而色是不应断除的，因为说"什么法既非见所断也非修所断？四地的善，四地的异熟，三地的唯作无记，色和涅槃。这些法既非见所断也非修所断"。这里并不是指所缘烦恼的断除，如在"诸比丘，色不是你们的，应当断除它"等中那样，因为不是指欲贪等的那样断除。所以昏沉不是色。如果你们不接受昏沉是色性，那么世尊的睡眠如何解释？因为昏沉在《分别论》中以"睡眠、昏睡"等方式被分别，所以是睡眠？昏沉不是睡眠，但因为是睡眠的原因而被分别为"睡眠"，如女性特征等。即使这样，由于没有作为睡眠原因的昏沉，世尊的睡眠如何解释？世尊的睡眠是由于身体疲倦，不是由于昏沉。不能说那个不存在，因为说"我背痛，我要伸展它"。

2.22) vacanato. Na cettha evamavadhāraṇaṃ middhameva niddāhetūti, niddāhetu eva middhanti evamavadhāraṇā. Tasmā aññopi atthi niddāhetu, ko pana soti? Sarīragilāniyā. Tena vuttaṃ ‘‘niddā bhagavato sarīragilāniyā, na middhenā’’ti.

Niddā ca bhagavato natthīti na sakkā vattuṃ ‘‘abhijānāmi kho panāhaṃ aggivessana…pe… divā supitā’’ti (ma. ni. 1.387) vacanato. Itopi na middhaṃ rūpaṃ sampayogavacanato. Vuttañhi ‘‘thinamiddhanīvaraṇaṃ avijjānīvaraṇena nīvaraṇañceva nīvaraṇasampayuttañcā’’tiādi (dha. sa. 1176). Na cettha yathālābhabhavanaṃ? Sakkā paccetuṃ ‘‘sakkharakathalikampi macchagumbampi carantampi tiṭṭhantampī’’tiādi (dī. ni. 1.249) viya appasiddhatāya rūpabhāvassa. Siddhe hi tassa rūpabhāve sambhavato yathālābhapaccayo yujjeyyāti. Itopi na rūpaṃ middhaṃ āruppesu uppajjanato. Vuttampi cetaṃ ‘‘nīvaraṇaṃ dhammaṃ paṭicca nīvaraṇo dhammo uppajjati napurejātapaccayā’’ti (paṭṭhā. 3.8.8) imassa vibhaṅge ‘‘āruppe kāmacchandanīvaraṇaṃ paṭicca thinamiddhanīvaraṇaṃ uddhaccanīvaraṇaṃ avijjānīvaraṇaṃ uppajjatī’’ti vitthāro. Tasmā ‘‘na middhaṃ rūpa’’nti yaṃ aṭṭhakathāsu paṭikkhittaṃ, taṃ supaṭikkhittameva.

Itaresūti balarūpādīsu. Kammasamuṭṭhānassāpi rogassa visabhāgapaccayasamuppanno dhātukkhobho āsannakāraṇaṃ, pageva itarassa. So ca atthato rūpadhammānaṃ vikārāvatthāṭhitibhaṅgakkhaṇesu eva siyāti vuttaṃ ‘‘rogarūpaṃ jaratāaniccatāgahaṇena gahitamevā’’ti. Upacayasantatigahaṇena gahitamevāti tabbinimuttassa rūpuppādassa abhāvato. Upādāvatthāya ca aññā jāti nāma nattheva. Sambhavo kāmadhātuyaṃ ekacciyasattānaṃ indriyaparipākapaccayo āpodhātuyā pavattiākāravisesoti āha ‘‘sambhavarūpaṃ āpodhātuggahaṇena gahitamevā’’ti. Kāyabalaṃ nāma atthato vāyodhātuyā pavattiākāraviseso tassā vipphārabhāvato. Yato naṃ ‘‘pāṇabala’’nti vadanti, tenāha ‘‘balarūpaṃ vāyodhātuggahaṇena gahitamevā’’ti. Kasmā pana nesaṃ ayathākkamato paṭikkhepo katoti? Visuṃ natthīti katvā anupalabbhamānattā anādaradassanatthaṃ, middhapaṭikkhepo vā mahāpañhoti paṭhamaṃ kato. Tadanusārena paṭilomanayena itaresampi abhāvo vuttoti veditabbaṃ.

‘‘Itī’’ti idaṃ ‘‘aṭṭhavīsatividha’’nti iminā sambandhitabbaṃ, iminā vuttakkamena aṭṭhavīsatividhaṃ hotīti. So ca kho pāḷiyaṃ āgatanayenevāti anūnatā veditabbā. Anadhikabhāvo pana dassito eva.



我来为您直译这段巴利文：
2.22.）根据所说。在这里，这种确定不是说昏沉必然导致睡眠，而是确定睡眠必然导致昏沉。因此，还有其他导致睡眠的原因，那是什么呢？是身体疾病。所以说"世尊的睡眠是由于身体疾病，不是由于昏沉"。
不能说世尊没有睡眠，因为经中说："火种，我记得......白天睡觉"。另外，昏沉也不是色法，因为经中提到其相应关系。如说："昏沉睡眠盖与无明盖既是盖又与盖相应"等。在这里不能认为是随得而有，因为色法性质未得确立，如"砂石、鱼群，行走、站立"等。因为若其色法性质成立，则随得因缘才能成立。再者，昏沉不是色法，因为它在无色界中也会生起。这也如所说："缘盖法而生盖法，不由前生缘"，在其分别中详述："在无色界中，缘欲贪盖而生昏沉睡眠盖、掉举盖、无明盖"。因此，注释书中否定"昏沉是色法"的说法是正确的。
其他诸如力色等：即使是业生的疾病，其直接原因也是由不调适因缘所生的界的扰动，何况其他。这实际上只存在于色法的变异、住、灭三相中，所以说"病色已包含在老性与无常性之中"。已包含在增长相续之中，是因为离开这些就没有色法生起。在取的阶段也没有所谓其他的生。"结生"是指欲界某些有情根门成熟的因缘，是水界运行的特殊状态，所以说"结生色已包含在水界之中"。所谓身力实际上是风界运行的特殊状态，因其具有扩展性，故称为"生命力"，因此说"力色已包含在风界之中"。为什么对这些的否定不按次序呢？因为显示由于它们单独不存在而不可得，所以表示不重视；或者说因为昏沉的否定是大问题，所以先说。应知其他的否定也是依此逆序而说的。
"如是"应与"二十八种"相连，即按所说次序成为二十八种。这是依据圣典所说方式，应知其无不足。而过多的部分已经指出。

447. Sampayuttadhammarāsi hinoti etena patiṭṭhahatīhi hetu, mūlaṭṭhena lobhādiko, alobhādiko ca, tādiso hetu na hotīti nahetu. Nāssa hetu atthīti ahetukaṃ, sahetukapaṭiyogibhāvato hetunā saha na uppajjatīti attho. Ahetukameva hetunā vippayuttatāya hetuvippayuttaṃ. Dhammanānattābhāvepi hi saddatthanānattena veneyyavasena dukantaradesanā hotīti dukapadavasena cetaṃ vuttaṃ. Paccayādhīnavuttitāya saha paccayenāti sappaccayaṃ. Attano paccayehi loke niyuttaṃ, viditanti vā lokiyaṃ. Ā bhavaggaṃ, ā gotrabhuṃ vā savantīti āsavā, saha āsavehīti sāsavaṃ, āsavehi ālambitabbanti attho. Ādisaddena saṃyojanīyaṃ oghanīyaṃ yoganīyaṃ nīvaraṇīyaṃ saṃkilesikaṃ parāmaṭṭhaṃ acetasikaṃ cittavippayuttaṃ narūpāvacaraṃ naarūpāvacaraṃ naapariyāpannaṃ aniyataṃ aniyyānikaṃ aniccanti evamādīnaṃ saṅgaho daṭṭhabbo.

Āhito ahaṃ māno etthāti attā, attabhāvo. Taṃ attānaṃ adhikicca uddissa pavattā ajjhattā , indriyabaddhadhammā, tesu bhavaṃ ajjhattikaṃ, cakkhādi. Aṭṭhakathāyaṃ pana vuttanayena ajjhattameva ajjhattikaṃ yathā venayikoti (a. ni. 8.11; pārā. 8) imamatthaṃ sandhāya vuttaṃ ‘‘attabhāvaṃ adhikicca pavattattā ajjhattika’’nti. Sesaṃ tevīsatividhaṃ. ‘‘Tato bāhirattā’’ti idaṃ ajjhattikalakkhaṇābhāvato vuttaṃ. Ghaṭṭanavasenāti visayī, visayo ca hutvā saṅghaṭṭanavasena. Sesaṃ soḷasavidhaṃ. Viparītattāti ghaṭṭanavasena agahetabbato. Duppaṭivijjhasabhāvattāti sukhumabhāvena duviññeyyasabhāvattā. Ñāṇassa āsanne na hotīti dūre. Terasa hadayavatthupariyosānāni. Sabhāvenevāti ‘‘rūpassa paricchedo, rūpassa vikāro, rūpassa upacayo’’tiādinā aggahetvā attano sabhāveneva kakkhaḷattādinā ñāṇena paricchijja gahetabbato. Sesaṃ dasavidhaṃ. Tabbiparītatāyāti sabhāvena apariggahitabbato. Sotādīnampi cakkhuno viya pasannasabhāvattā eva yathāsakaṃ visayaggahaṇapaccayatāti dassento āha ‘‘cakkhādi…pe… pasādarūpa’’nti. Viparītattāti tabbidhurasabhāvattā. Adhipatiyaṭṭhenāti ettha cakkhādīnaṃ tāva pañcannaṃ cakkhuviññāṇādīsu ādhipateyyaṃ tesaṃ paṭumandabhāvānuvattanato, itthipurisindriyadvayassa sakicce jīvitindriyassa sahajarūpānupālane. Tadubhayaṃ heṭṭhā vuttameva. Upādinnattāti gahitattā. Kammanibbattañhi ‘‘mametaṃ phalaṃ’’nti kammunā gahitaṃ viya hoti apaṭikkhepato.



我来为您直译这段巴利文：
447) 因为它削弱、阻碍相应的法聚，所以称为因，贪等和无贪等以根本义为因，不是这样的因就称为非因。没有因的称为无因，与有因相对，意思是不与因一起生起。正因为无因而与因不相应，所以称为因不相应。虽然法的差别性不存在，但由于言词意义的差别，为了引导众生而有不同的对法教说，所以用二法的方式来说明。因为依赖于缘而活动，所以与缘一起称为有缘。被安立于世间自己的诸缘中，或为人所知，故称为世间法。流向有顶，或流向种姓，故称为漏，与漏一起即是有漏，意思是为漏所缘。以"等"字应知包含：系缚法、暴流法、轭法、盖法、杂染法、执取法、非心所法、心不相应法、非色界法、非无色界法、非出世间法、不定法、非出离法、无常等。
我执安立于此处故称为我，即自体。依止于、指向于那个我而转起的是内，即根系诸法，存在于其中的是内法，即眼等。在注释书中说的方式，"内"就是"内法"，如"随律者"，针对这个意思而说"因为依止于自体而转起故为内法"。其余二十三种。"在此之外"是说因为缺乏内法的特征。"以相触方式"是指作为认知主体和对象而相互接触。其余十六种。"因为相反"是指不能以相触方式把握。"因为本质难以通达"是指因为微细而本质难以了知。"对智不近"即是远。十三种到心所依处为止。"以自性"是指不用"色的界限、色的变化、色的增长"等方式把握，而是以自己坚硬等性质由智慧来界定把握。其余十种。"因为与此相反"是指不能以自性把握。为了显示耳等如同眼根一样因其净色本质而成为各自对象把握的条件，所以说"眼等......净色"。"因为相反"是指与此本质相对。关于"以增上义"，首先眼等五根对眼识等有增上性是因为随顺其锐利或钝弱性，女根男根二者对自己的作用，命根对同生色的维持。这两者前面已说。"因为被执取"是指被取着。业所生的确如被业所取着说"这是我的果报"，因为不能拒绝。

448.Sanidassanakammajādīnaṃ tikānanti sanidassanattikassa, kammajādittikānañca. Oḷāriketi dvādasavidhe oḷārikarūpe. Rūpanti rūpāyatanaṃ. Daṭṭhabbabhāvasaṅkhātena saha nidassanenāti sanidassanaṃ, paṭihananabhāvasaṅkhātena saha paṭighenāti sappaṭighaṃ, sanidassanañca taṃ sappaṭighañcāti sanidassanasappaṭighaṃ. Tattha yassa daṭṭhabbabhāvo atthi, taṃ sanidassanaṃ. Cakkhuviññāṇagocarabhāvova daṭṭhabbabhāvo. Tassa rūpāyatanato anaññattepi aññehi dhammehi rūpāyatanaṃ visesetuṃ aññaṃ viya katvā vuttaṃ ‘‘saha nidassanena sanidassana’’nti. Dhammabhāvasāmaññena hi ekībhūtesu dhammesu yo nānattakaro viseso, so añño viya katvā upacarituṃ yutto. Evaṃ hi atthavisesāvabodho hotīti. Yo sayaṃ, nissayavasena ca sampattānaṃ, asampattānañca paṭimukhabhāvo aññamaññaṃ patanaṃ, so paṭihananabhāvo, yena byāpārādivikārapaccayantarasahitesu cakkhādīnaṃ visayesu vikāruppatti. Sesaṃ ekādasavidhaṃ oḷārikarūpaṃ. Tañhi sanidassanattābhāvato anidassanaṃ, vuttanayeneva sappaṭighaṃ. Ubhayapaṭikkhepena anidassanaappaṭighaṃ. Kammato jātanti ettha yaṃ ekantakammasamuṭṭhānaṃ aṭṭhindriyāni, hadayañcāti navavidhaṃ rūpaṃ, yañca navavidhe catusamuṭṭhāne kammasamuṭṭhānaṃ navavidhameva rūpanti evaṃ aṭṭhārasavidhampi kammato uppajjanato kammajaṃ. Yañhi jātañca yañca jāyati yañca jāyissati, taṃ sabbampi ‘‘kammaja’’nti vuccati yathā duddhanti. Tadaññapaccayajātanti kammato aññapaccayato jātaṃ utucittāhārajaṃ. Nakutocijātanti lakkhaṇarūpamāha. Viññattidvayaṃ, saddo, ākāsadhātu, lahutādittayaṃ cittasamuṭṭhānāni avinibbhogarūpānīti etaṃ pañcadasavidhaṃ rūpaṃ cittajaṃ. Ākāsadhātu, lahutādittayaṃ, āhārasamuṭṭhānāni avinibbhogarūpānīti etaṃ dvādasavidhaṃ rūpaṃ āhārajaṃ. Ettha saddaṃ pakkhipitvā terasavidhaṃ rūpaṃ ututo samuṭṭhitaṃ utujaṃ. Sesaṃ kammajatike vuttanayānusāreneva veditabbaṃ.



我来为您直译这段巴利文：
448) "有显示等、业生等三法"是指有显示三法和业生等三法。"粗大"指十二种粗大色。"色"指色处。与所谓可见性一起故为有显示，与所谓抗阻性一起故为有对，既有显示又有对故为有显示有对。其中，凡具有可见性的即是有显示。可见性就是作为眼识对象性。虽然这与色处无异，但为了使色处从其他法中区别出来，故说"与显示一起为有显示"，好像是另外的东西一样。因为在以法性而统一的诸法中，造成差别的特性，适合作为另外的东西来比喻。这样才能理解特殊的意义。所谓抗阻性，是指无论以所依或已达到或未达到的方式，相对面向和相互冲击，由此在与作用等变化的其他因缘结合的眼等境中产生变化。其余十一种粗大色。这些因为没有显示性故为无显示，按所说方式为有对。由于双重否定故为无显示无对。"从业所生"，在这里，凡是完全由业所生的八根和心所依处等九种色，以及在四因生的九种色中由业所生的九种色，如是十八种色都因从业而生起故称为业生。凡已生、正生、将生的一切都称为"业生"，如"乳"一样。"从其他因缘所生"是指从业以外的因缘所生的时节生、心生、食生色。"非从任何处所生"是指相色。表示二种，声音，空界，轻等
------------------------
 我来 译这段关于色法分类的巴利语论文：

"有关'有见等'和'业生等'的三法：指有见三法和业生等三法。在粗色中：指十二种粗色。色：指色处。

与可见性一起为'有见'，与对碰性一起为'有对'，有见且有对为'有见有对'。其中，凡有可见性者为有见。可见性即是眼识所缘性。虽与色处不异，但为了区别色处与其他法，说'与见俱为有见'好像是别的。因为在以法性而同一的诸法中，若有造成差异的特性，适合当作别的来表述。如此才能理解特殊的意义。

所谓对碰性，是指对已到达[根]依处的和未到达的[境]的相对性，即相互冲击，由此在具有活动等变化的其他条件配合下，在眼等的境中生起变化。其余十一种粗色，因无见性故为无见，如前所说有对。由双重否定而成无见无对。

'从业生'：这里，完全由业生起的骨和根等九种色，以及在九种四因生[色]中由业生起的九种色，如是十八种色因从业生起故为业生。凡已生、正生、将生者，都称为'业生'，如[已挤、正挤、将挤的]乳。

'从其他缘生'：从业以外的其他缘生，即从时节、心、食所生。'从无处生'：指相色。

二表色、声、虚空界、轻等三法、心生不分离色，这十五种色为心生。虚空界、轻等三法、食生不分离色，这十二种色为食生。这里加入声成为十三种色，从时节生起为时节生。其余应依业生三法所说方式理解。"

注：这段论文详细解释了色法的分类，特别是从有见、有对、业生等角度来分析色法的特性和生起方式。这是对阿毗达摩中色法理论的重要阐述。

449. Diṭṭhādicatukkavasena, rūparūpādicatukkavasena, vatthādicatukkavasenāti pāṭekkaṃ catukkasaddo yojetabbo. Yaṃ rūpāyatanaṃ adakkhi yaṃ passati yaṃ dakkhissati yaṃ passeyya, taṃ sabbaṃ diṭṭhaṃ nāma diṭṭhasabhāvānātivattanato yathā duddhanti. Esa nayo sesesupi. Dassanavisayattāti cakkhuviññāṇaviññeyyattā. Savanavisayattāti sotaviññāṇaviññeyyattā. Gandharasaphoṭṭhabbattayanti gandho raso phoṭṭhabbanti etaṃ tayaṃ. Mutaṃ nāma mutvā patvā gahetabbato. Tenāha ‘‘sampattaggāhakaindriyavisayattā’’ti.

Kimidaṃ phoṭṭhabbaṃ nāmāti? Pathavītejovāyodhātuttayaṃ. Kasmā panettha āpodhātu aggahitā, nanu sītatā phusitvā gayhati, sā ca āpodhātūti? Saccaṃ gayhati, na pana sā āpodhātu. Kiñcarahīti? Tejodhātu eva. Mande hi uṇhabhāve sītabuddhi. Na hi sītaṃ nāma koci guṇo atthi, kevalaṃ pana uṇhabhāvassa mandatāya sītatābhimāno. Kathametaṃ viññātabbanti ce? Anavaṭṭhitattā sītabuddhiyā yathā pārāpāre. Tathā hi ghammakāle ātape ṭhitānaṃ chāyaṃ paviṭṭhānaṃ sītabuddhi hoti, tattheva pana pathavīgabbhato uṭṭhitānaṃ uṇhabuddhi. Yadi hi sītatā āpodhātu siyā, ekasmiṃ kalāpe uṇhabhāvena saddhiṃ upalabbheyya, na ca upalabbhati. Tasmā viññāyati na āpodhātu sītatāti . Idañca bhūtānaṃ avinibbhogavuttitaṃ icchantānaṃ uttaraṃ, anicchantānampi pana catunnaṃ bhūtānaṃ ekasmiṃ kalāpe kiccadassanena sabhāgavuttitāya sādhitāya uttarameva. Ye pana ‘‘vāyodhātuyā lakkhaṇaṃ sītatā’’ti vadanti, tesampi idameva uttaraṃ. Yadi hi vāyodhātu sītatā siyā, ekasmiṃ kalāpe uṇhabhāvena saddhiṃ sītatā upalabbheyya, na ca upalabbhati. Tasmā viññāyati na vāyodhātu sītatāti. Yesaṃ pana dravatā āpodhātu, sā ca phusitvā gayhatīti dassanaṃ. Te vattabbā ‘‘dravabhāvopi phusīyatīti āyasmantānaṃ adhimānamattaṃ saṇṭhānaṃ viyā’’ti. Vuttañhetaṃ purātanehi –

‘‘Dravatā sahavuttīni, tīṇi bhūtāni samphusaṃ;

‘Dravataṃ samphusāmī’ti, lokoyamabhimaññati.

‘‘Phusaṃ bhūtāni saṇṭhānaṃ, manasā gaṇhate yathā;

‘Paccakkhato phusāmī’ti, ñātabbā dravatā tathā’’ti.

Sesanti yathāvuttaṃ rūpādisattavidhaṃ rūpaṃ ṭhapetvā avasiṭṭhaṃ ekavīsatividhaṃ rūpaṃ. Viññāṇassevāti manoviññāṇasseva. Avadhāraṇena rūpāyatanādīnampi manoviññāṇaviññeyyatte niyamābhāvato na viññātarūpatāti saṅkarābhāvaṃ dasseti.

Nipphannarūpaṃ panettha rūparūpaṃ nāmāti yadettha aṭṭhavīsatividhe rūpe ‘‘nipphanna’’nti vuttaṃ rūpaṃ, tadeva rūpalakkhaṇayogato rūpaṃ. Ruppanaṃ rūpaṃ, taṃ etassa atthīti yathā arisasoti, rūpaguṇayogato vā yathā nīlaguṇayogato nīlaṃ vatthanti. Svāyaṃ rūpasaddo ruḷhiyā ataṃsabhāvepi pavattatīti aparena rūpasaddena visesetvā vuttaṃ ‘‘rūparūpa’’nti yathā tilatelaṃ, dukkhadukkhanti (visuddhi. 


我将为您直译这段巴利文经文:
449. 应当分别联系四个方面:以见等四个方面、以色等四个方面、以事物等四个方面。凡是已见过的色处、正在见的、将要见的、可能会见的,这一切都称为"所见",因为不超出已见的本性,就像"已挤出的牛奶"一样。其他方面也是这个道理。"见的境界"是指可被眼识所识知。"闻的境界"是指可被耳识所识知。"香味触三者"是指香、味、触这三种。"所触"是指通过接触、达到而获取的。因此说"是接触感知诸根的境界"。
什么是触呢?是地、火、风三界。为什么这里不取水界呢?难道冷触不是通过触取的吗?而且这冷触不就是水界吗?确实是可以感知的,但那不是水界。那是什么呢?那就是火界。因为在微弱的热性中产生冷的认知。实际上并没有所谓的冷这种性质存在,只是因为热性微弱而产生冷的错觉。如何理解这一点呢?就像对岸和此岸一样,冷的认知是不稳定的。例如,在炎热季节站在阳光下的人进入阴凉处会感觉凉爽,而在同一处从地下出来的人却感觉温暖。如果冷是水界的话,那么在同一聚合中应该能与热性同时被感知,但实际上并非如此。由此可知冷不是水界。
这是对于主张诸界不可分离存在者的答案,对于不认同这点的人来说,通过观察四界在一个聚合中的作用,证明它们的相应运作,这也是答案。有些人说"冷是风界的特征",对他们来说也是同样的答案。如果冷是风界,那么在同一聚合中应该能与热性同时感知到冷,但实际上并非如此。由此可知冷不是风界。对于那些认为流动性是水界,且可通过触取感知的人,应当告诉他们:"流动性也能被触知,这只是你们的一种错觉,就像形状一样。"古人曾说:
"流动性与三界,同时被人触知;
世人产生错觉,以为触到流动。
如同触知诸界,心中执取形状;
应知流动性质,也是如此认知。"
"其余"是指除了上述七种色法(色处等)之外的其余二十一种色法。"唯识"是指唯意识。用"唯"字限定是为了显示没有混淆,因为色处等也不是仅由意识所识知的。
在这里所说的完成色即是真实色,也就是在二十八种色法中所说的"完成"之色,因为具有色的特征故称为色。损坏故名为色,此物有此性质,如具有敌对性故称敌对者;或因具有色的性质,如具有青色性质故称为青色衣物。这个色字依惯用也用于非其本性的事物,所以用另一个色字来特指,称为"真实色",如芝麻油、真实苦等(清净道论)。

2.539) ca, ruppanasabhāvaṃ rūpanti attho. Yadi evaṃ, ākāsadhātuādīnaṃ kathaṃ rūpabhāvoti? Nipphannarūpassa paricchedavikāralakkhaṇabhāvato taggatikamevāti ‘‘rūpa’’ntveva vuccati.

Vasanti ettha cittacetasikā pavattantīti vatthu, cittataṃsampayuttānaṃ ādhārabhūtaṃ rūpaṃ. Taṃ pana chabbidhaṃ. Tattha hadayarūpaṃ vatthu eva manodhātumanoviññāṇadhātūnaṃ nissayabhāvato. Na dvāraṃ aññanissayānaṃ cakkhādi viya. Yathā hi cakkhādīni sampaṭicchanādīnaṃ pavattiyā dvāraṃ honti, na evaṃ hadayavatthu. Tena vuttaṃ ‘‘yaṃ panettha hadayarūpaṃ nāma, taṃ vatthu, na dvāra’’nti. Viññattidvayaṃ dvāraṃ kammadvārabhāvato. Tannissitassa cittuppādassa abhāvato na vatthu. Pasādarūpaṃ vatthu ceva attasannissitassa cakkhuviññāṇādikassa, dvārañca aññanissitassa sampaṭicchanādikassa. Sesaṃ ekavīsatividhaṃ rūpaṃ vuttavipariyāyato neva vatthu na ca dvāraṃ.



我为您直译这段巴利文:
2.539. 损坏的本性就是色,这就是其义。如果是这样,那么虚空界等如何成为色呢?因为它们是完成色的边际、变化和特征,所以随顺于完成色而也称为"色"。
诸心心所在此中运行故称为事物,是作为心及其相应法的所依之色。这有六种。其中,心色仅是事物,因为它是意界和意识界的所依。不是通道,不像眼等是其他所依的通道。因为眼等是领受等活动的通道,但心所依处不是这样。因此说"这里所说的心色,是事物而非通道"。表色二种是通道,因为是业的通道。因为没有依止于它的心生起,所以不是事物。净色既是事物,对于依止于自身的眼识等来说;又是通道,对于依止于其他的领受等来说。其余二十一种色,从前述相反的道理可知,既非事物也非通道。

450. Ekato eva jātaṃ ekajaṃ. Nanu ca ekato eva paccayato paccayuppannassa uppatti natthīti? Saccaṃ natthi, rūpajanakapaccayesu ekatoti ayamettha adhippāyo. Na hi rūpuppatti rūpajanakato aññaṃ paccayaṃ apekkhati. Dvijantiādīsupi eseva nayo. Imesanti imesaṃ pabhedānaṃ vasena. Kammajamevāti kammato eva jātaṃ. Cittajamevāti etthāpi eseva nayo. Cittato ca ututo ca jātanti kālena cittato, kālena ututoti evaṃ cittato ca ututo ca jātaṃ daṭṭhabbaṃ. Taṃ dvijaṃ dvīhi jātanti. Parato dvīsupi eseva nayo. Saddāyatanamevāti ettha yaṃ cittajaṃ saddāyatanaṃ, taṃ saviññattikamevāti eke. Aviññattikopi atthi vitakkavipphārasaddoti porāṇā.

Vitakkavipphārasaddo na sotaviññeyyoti hi evaṃ pavattamahāaṭṭhakathāvādaṃ nissāya cittasamuṭṭhānassa saddassa viññattiyā vināpi uppatti icchitabbā. Na hi viññatti ‘‘kāyavācāya viññattī’’ti vacanato asotaviññeyyena saddena saha uppajjati, evaṃ sante cittajenāpi saddanavakena bhavitabbaṃ. So ca vādo ‘‘saddo ca hoti, na sotaviññeyyo cā’’ti viruddhamevetanti maññamānehi saṅgahakārehi paṭikkhitto. Apare pana mahāaṭṭhakathāvādaṃ appaṭikkhipitvā tassa adhippāyaṃ vaṇṇenti. Kathaṃ? ‘‘Jivhātālucalanādikaṃ vitakkasamuṭṭhitaṃ viññattisahajameva sukhumasaddaṃ dibbasotena sutvā ādisatī’’ti sutte, paṭṭhāne ca oḷārikaṃ saddaṃ sandhāya sotaviññāṇassa ārammaṇapaccayabhāvo vuttoti iminā adhippāyena vitakkavipphārasaddassa asotaviññeyyatā vuttāti. Taṃ catujaṃ. Avasesanti avinibbhogarūpena saddhiṃ ākāsadhātumāha.

Lakkhaṇarūpaṃpana nakutocijātanti kutocipi paccayato na jātaṃ, nāpi sayameva jātaṃ paccayehi vinā sayameva jātassa sabbena sabbaṃ abhāvato. Kathaṃ panetaṃ viññātabbaṃ lakkhaṇarūpaṃ na jāyatīti? Lakkhaṇābhāvato. Uppattimantānaṃ hi rūpāyatanādīnaṃ jātiādīni lakkhaṇāni vijjanti, na evaṃ jātiādīnaṃ. Tasmā viññātabbametaṃ jātiādīni na jāyantīti. Siyā panetaṃ ‘‘jātiādīnaṃ jātiādīni lakkhaṇāni vijjantī’’ti? Taṃ na, kasmā? Tathā sati anavaṭṭhānāpattito. Yadi hi jātiādīni jātiādimantāni siyuṃ, tānipi jātiādimantāni, tānipi jātiādimantānīti anavaṭṭhānameva āpajjati. Tasmā suṭṭhu vuttaṃ ‘‘jātiādīni na jāyantī’’ti. Tenāha ‘‘na hi uppādassa uppādo atthi, uppannassa ca paripākabhedamattaṃ itaradvaya’’nti, jarāmaraṇanti attho.


我为您直译这段巴利文:
450. 仅从一处生起的称为一生。难道不是说没有所生法仅从一个缘而生起吗?确实没有,这里的意思是指在色法的生起缘中是一个。因为色法的生起不需要依靠色法生起缘之外的其他缘。在二生等情况中也是这个道理。"这些"是指依这些差别。"唯业生"是指仅从业而生。"唯心生"在这里也是这个道理。"从心和时节生"应当理解为有时从心生,有时从时节生,这样从心和时节而生。这称为二生,从两处生。后面两处也是这个道理。"唯声处"在这里,有些人说心生的声处必定有表,古人说无表也有寻的流溢声。
因为依据这样流传的大注释书所说"寻的流溢声不为耳识所识",应当承许心所生的声音即使没有表也可生起。因为表不会与不能被耳识所识的声音一起生起,这是由于所谓"身表与语表"的说法,如果是这样的话,心生的声音九法聚也应当如此。那种说法"既有声音,又不为耳识所识"是互相矛盾的,因此被论师们否定。其他人则不否定大注释书的说法,而解释其意趣。如何解释呢?经中说"听到舌和上颚运动等由寻所生、与表同时生起的微细声音并预言",在发趣论中是就粗显声音而说是耳识的所缘缘,依此意趣说寻的流溢声不为耳识所识。这是四生。"其余"是指与不相离色一起的虚空界。
但是相色不从任何处生,即不从任何缘生,也不是无缘自生,因为完全没有不依缘而自生的事物。如何知道相色不生呢?因为没有相。因为色处等有生起的事物有生等相,但生等则不是这样。因此应知生等不生。或许有人会说"生等有生等相"?这是不对的。为什么?因为会导致无穷过失。如果生等有生等,那么那些生等也有生等,那些生等也有生等,这样就会导致无穷。因此很好地说"生等不生"。所以说"生起没有生起,已生只有成熟和坏灭这两个",这里的意思是指老和死。


Tattha ‘‘uppādo natthī’’ti etena uppādassa jarāmaraṇābhāvamāha. Asati uppāde kuto jarāmaraṇanti mattaggahaṇena jarāmaraṇassa uppādābhāvampi. Yadi evaṃ jātiyā kutoci jātatāvacanaṃ kathanti āha ‘‘yampī’’tiādi. Tattha kiccānubhāvakkhaṇe diṭṭhattāti ye te cittādayo rūpāyatanādīnaṃ rūpānaṃ janakapaccayā, tesaṃ taduppādanaṃ pati anuparatabyāpārānaṃ yo so paccayabhāvūpalakkhaṇīyo kiccānubhāvakkhaṇo, tadā jāyamānānaṃ rūpāyatanādīnaṃ dhammānaṃ vikārabhāvena upalabbhamānataṃ sandhāya veneyyapuggalavasena jātiyā kutoci paccayato jātattaṃ pāḷiyaṃ anuññātaṃ yathā taṃ cittasamuṭṭhānatādi viññattiādīnaṃ. Ayañhettha saṅkhepattho – yehi paccayadhammehi rūpādayo uppajjeyyuṃ, tesaṃ paccayabhāvūpagamanakkhaṇe upalabbhamānā rūpādayo tato pure, pacchā ca anupalabbhamānā tato uppajjantīti viññāyanti, evaṃ jātipi veditabbā. Yadi evaṃ nippariyāyato jātiyā kutoci jātatā siddhā, atha kasmā veneyyapuggalavasenāti vuttanti? Nayidamevaṃ jāyamānadhammavikārabhāvena upalabbhamānattā. Yadi hi dhammo viya upalabbheyya jāti, nippariyāyova tassā kutoci jātabhāvo, na evamupalabbhati, atha kho vikārabhāvena. Tasmā vuttaṃ ‘‘veneyyapuggalavasenā’’ti.

Tadā kira sotūnaṃ evaṃ cittaṃ uppannaṃ ‘‘ayaṃ jāti sabbesaṃ dhammānaṃ pabhavo, sayañca na kutoci jāyati yathā taṃ pakativādīnaṃ pakatī’’ti, taṃ nesaṃ micchāgāhaṃ vidhamento satthā ‘‘upacayo santatī’’ti dvidhā bhinditvā kutoci paccayato jātañca katvā desesi, na pana jarāmaraṇaṃ paccayadhammānaṃ kiccānubhāvakkhaṇe adassanato. Yadi evaṃ kathaṃ ‘‘jarāmaraṇaṃ paṭiccasamuppanna’’nti (saṃ. ni. 2.20) vuttaṃ? Yasmā paṭiccasamuppannānaṃ dhammānaṃ paripākabhaṅgatāya tesu santesu honti, na asantesu. Na hi ajātaṃ paripaccati, bhijjati vā, tasmā taṃ jātipaccayataṃ sandhāya ‘‘jarāmaraṇaṃ paṭiccasamuppanna’’nti (saṃ. ni. 2.20) pariyāyena suttesu vuttaṃ. Yo panettha kāmabhavādīsu kammādinā paccayena yonivibhāgato paṭisandhiyaṃ, pavattiyañca rūpadhammānaṃ pavattibhedo vattabbo, so parato paṭiccasamuppādakathāyaṃ āvi bhavissatīti na vuttoti daṭṭhabbo.

Iti rūpakkhandhe vitthārakathāmukhavaṇṇanā.

Viññāṇakkhandhakathāvaṇṇanā



我为您直译这段巴利文：
其中"没有生起"这句话是说生起没有老死。因为没有生起就不会有老死,所以用"唯"字也表示老死没有生起。如果这样,那么为什么说生从某处生呢?为此说"即使"等。其中"因为在作用功效时被见到"是指那些作为色处等诸色的能生缘的心等,当它们对于生起那些(色法)的功用不间断时,有一个可以标识缘性的作用功效时刻,在那时,对于正在生起的色处等诸法,就它们作为变化而被了知这点,依所化导的补特伽罗而在经典中允许生是从某个缘而生,就像表等是心所生等那样。这里的简要含义是：由于那些能生色等的诸缘法,在它们成为缘的时刻被了知的色等,在此之前和之后都不被了知,所以知道它们是从那里生起的,生也应当如此理解。如果这样,从无比喻的意义上生从某处生就成立了,那为什么说"依所化导的补特伽罗"呢?这不是这样的,因为(生)是作为正在生起诸法的变化而被了知。因为如果生像法一样被了知,它从某处生就是无比喻的意义,但它不是这样被了知的,而是作为变化(被了知)。因此说"依所化导的补特伽罗"。
据说当时听众生起这样的心:"这个生是一切法的根源,而它自己不从任何处生,就像数论师所说的自性。"为了破除他们这种邪执,世尊将(生)分为"积集"和"相续"两种,说它是从某个缘而生的,但不这样说老死,因为在诸缘法的作用功效时不见到(老死)。如果这样,为什么说"老死是缘起"呢?因为对于缘起的诸法来说,成熟和破坏是在它们存在时有,在不存在时没有。因为未生的不会成熟或破坏,所以依据它是以生为缘这点,在经中用比喻的方式说"老死是缘起"。这里关于欲有等中由业等缘在诸生处差别中,在结生和转起时诸色法的转起差别应当说明,这将在后面的缘起说明中明显可见,所以这里不说。
这是色蕴广说门的注释。
识蕴说注释

451.Yaṃkiñcīti anavasesapariyādānadīpakena padadvayena vedayitassa bahubhedataṃ dassento vuccamānaṃ rāsaṭṭhaṃ ulliṅgeti. Vedayitaṃ ārammaṇarasānubhavanaṃ lakkhaṇaṃ etassāti vedayitalakkhaṇaṃ. Sabbaṃ taṃ dhammajātanti adhippāyo, pubbe vā rūpakkhandhakathāyaṃ vuttaṃ adhikārato ānetvā sambandhitabbaṃ. Ekato katvāti atītādibhedabhinnaṃ sabbaṃ taṃ buddhiyā ekato katvā. Evañhi rāsaṭṭhassa sambhavo. Nīlādibhedassa ārammaṇassa sañjānanaṃ, ‘‘nīlaṃ pītaṃ dīghaṃ rassa’’nti (dha. sa. 615) ca ādinā saññuppādavasena jānanaṃ gahaṇaṃ lakkhaṇaṃ etassāti sañjānanalakkhaṇaṃ. Abhisaṅkharaṇaṃ āyūhanaṃ byāpārāpatti, abhisandahanaṃ vā, ubhayathāpi cetanāpadhānatāya saṅkhārakkhandhassa evaṃ vuttaṃ ‘‘abhisaṅkharaṇalakkhaṇa’’nti. Tathā hi suttantabhājanīye saṅkhārakkhandhaṃ vibhajantena bhagavatā ‘‘cakkhusamphassajā cetanā’’tiādinā (vibha. 21) cetanāva vibhattā. Minitabbavatthuṃ nāḷiyā minamāno puriso viya yena sañjānanākāravisiṭṭhena ākārena visayaṃ gaṇhāti, taṃ ārammaṇūpaladdhisaṅkhātaṃ vijānanaṃ lakkhaṇaṃ etassāti vijānanalakkhaṇaṃ. Itare vedanākkhandhādayo suviññeyyā hontīti viññāṇena ekuppādādibhāvato, samānajātiādivibhāgato ca.

Attanā ‘‘vijānanalakkhaṇa’’nti vuttamatthaṃ suttena samatthetuṃ ‘‘yaṃ kiñcī’’tiādi vuttaṃ. Yathāpaccayaṃ pavattimattametaṃ, yadidaṃ sabhāvadhammoti dassetuṃ ‘‘vijānanalakkhaṇa’’nti bhāvasādhanavasena vuttaṃ. Dhammasabhāvā vinimutto koci kattā nāma natthīti tasseva kattubhāvaṃ dassetuṃ ‘‘vijānātī’’ti vuttaṃ. Yaṃ vijānanaṭṭhena viññāṇaṃ, tadeva cintanādiatthena cittaṃ, mananaṭṭhena manoti pariyāyatopi naṃ bodheti. Ettāvatā ca khandhato, bhedato, pariyāyato ca viññāṇaṃ vibhāvitaṃ hoti.

Jāyanti ettha visadisāpi sadisākārāti jāti, samānākāro. Sā panāyaṃ jāti kāmaṃ anekavidhā nānappakārā, taṃ idhādhippetameva pana dassento ‘‘kusalaṃ, akusalaṃ, abyākatañcā’’ti āha. Tattha kusalaṭṭhena kusalaṃ. Koyaṃ kusalaṭṭho nāma? Ārogyaṭṭho anavajjaṭṭho sukhavipākaṭṭho. Ārogyaṭṭhenāpi hi kusalaṃ vuccati ‘‘kacci nu bhoto kusala’’ntiādīsu (jā. 1.15.146; 2.20.129). Anavajjaṭṭhenāpi ‘‘katamo pana, bhante, kusalo kāyasamācāro? Yo kho, mahārāja , anavajjo kāyasamācāro’’tiādīsu (ma. ni. 2.361). Sukhavipākaṭṭhenāpi ‘‘kusalānaṃ, bhikkhave, dhammānaṃ samādānahetū’’tiādīsu (dī. ni. 

我为您直译这段巴利文：
451. "任何"以这表示无余遍摄的两个词显示所受的多种差别,暗示将要说明的聚义。以受为特征的,是指以感受所缘之味为特征。意思是一切这些法类,或者应当从前面色蕴说中引来联系。"合为一起"是指将过去等差别所分的一切那些以智慧合为一体。因为这样才有聚义的可能。以识别青等差别的所缘,以"青、黄、长、短"等方式生起想而了知、把握为特征的称为想的特征。造作、努力、达到作用,或者结合,这两种方式都是以思为主的行蕴,所以说"以造作为特征"。因此,世尊在经分别中分析行蕴时说"眼触生思"等,只分别了思。就像用量器量度所量物的人一样,以某种有识别行相差别的行相取所缘,以了知所缘为特征的称为识的特征。其他受蕴等容易理解,因为与识是同生起等,以及同类等差别。
为了用经证实所说的"以了知为特征"的义理,所以说"任何"等。为了显示这只是随缘而转起,也就是自性法,所以依作用义说"以了知为特征"。为了显示没有离开法的自性而有某个作者,所以说"了知"。以了知义称为识,同样以思虑等义称为心,以意知义称为意,也从同义词来说明它。至此已经从蕴、差别和同义词三方面说明了识。
在此生起相似与不相似的行相称为种类,即相同的行相。虽然这种类有多种多样,但为了显示这里所要说的,所以说"善、不善和无记"。其中,以善义称为善。什么是善义呢?是健康义、无过失义和乐报义。因为善也用于健康义,如"你健康吗?"等。也用于无过失义,如"大德,什么是善身行?大王,无过失的身行"等。也用于乐报义,如"诸比丘,因为受持诸善法"等。;

3.80). Kusalacittañhi rāgādīnaṃ cetasikarogānaṃ avajjasabhāvānaṃ paṭipakkhabhāvato, sukhavipākavipaccanato ca arogaṃ, anavajjaṃ, sukhavipākañcāti.

Saddatthato pana kucchite pāpadhamme salayati calayati kammeti viddhaṃsetīti kusalaṃ. Kucchitena vā ākārena sayantīti kusā, pāpadhammā, te kuse lunāti chindatīti kusalaṃ. Kucchitānaṃ vā sānato tanukaraṇato ñāṇaṃ kusaṃ nāma, tena lātabbaṃ gahetabbaṃ pavattetabbanti kusalaṃ. Yathā vā kuso ubhayabhāgagataṃ hatthapadesaṃ lunāti, evamidaṃ uppannānuppannavasena ubhayabhāgagataṃ saṃkilesapakkhaṃ lunāti chindati, tasmā kuso viya lunātīti kusalaṃ. Kucchitānaṃ vā sāvajjadhammānaṃ salanato saṃvaraṇato kusalaṃ. Kusaladhammavasena hi akusalā pavattinivāraṇena, appavattibhāvāpādanena ca manacchaṭṭhesu dvāresu appavattiyā saṃvutā pihitā honti. Kucchite vā pāpadhamme salayati kampeti apanetīti kusalaṃ. Kucchitānaṃ vā pāṇātipātādīnaṃ pāpadhammānaṃ sānato nisānato tejanato kusā, dosalobhādayo. Dosādīnañhi vasena cetanāya tikkhabhāvappattiyā pāṇātipātādīnaṃ mahāsāvajjatā, te kuse lunāti chindatīti kusalaṃ. Kucchitānaṃ vā sānato antakaraṇato vināsanato kusāni, puññakiriyavasena pavattāni saddhādīni indriyāni, tehi lātabbaṃ pavattetabbanti kusalaṃ. ‘‘Ku’’ iti vā bhūmi vuccati, adhiṭṭhānabhāvena taṃsadisassa attano nissayabhūtassa rūpārūpappabandhassa sampati, āyatiñca anudahanena vināsanato kuṃ siyantīti kusā, rāgādayo, te viya attano nissayassa lavanato chindanato kusalaṃ. Payogasampāditā hi kusaladhammā accantameva rūpārūpadhamme appavattikaraṇena samucchindantīti.

Na kusalanti akusalaṃ, kusalapaṭipakkhanti attho. Na kusalanti hi kusalapaṭikkhepena akusalapadassa avayavabhedena atthe vuccamāne yathā yaṃ dhammajātaṃ na arogaṃ, na anavajjaṃ, na sukhavipākaṃ, na ca kosallasambhūtaṃ, taṃ akusalanti ayamattho dassito hoti, evaṃ yaṃ na kucchitānaṃ salanasabhāvaṃ, na kusānaṃ lavanasabhāvaṃ, na kusena kusehi vā pavattetabbaṃ, na ca kuso viya lavanakaṃ, taṃ akusalaṃ nāmāti ayampi attho dassito hoti. Ettha ca yasmā kusalaṃ akusalassa ujuvipaccanīkabhūtaṃ, yato cetasikarogapaṭipakkhādibhāvato arogādipariyāyenapi bodhitaṃ, tasmā akusalaṃ pana kusalassa ujuvipaccanīkabhūtanti vuttaṃ ‘‘kusalapaṭipakkhanti attho’’ti. Taṃ pana yathākkamaṃ pahāyakapahātabbabhāvenevāti daṭṭhabbaṃ.

Na byākatanti abyākataṃ, kusalākusalabhāvena akathitanti attho. Tattha kusalabhāvo anavajjasukhavipākaṭṭho. Akusalabhāvo sāvajjadukkhavipākaṭṭho, tadubhayabhāvena avuttanti vuttaṃ hoti. Eteneva arogasarogādibhāvena ca avuttatā vaṇṇitāti daṭṭhabbā. Ettha ca ‘‘kusalaṃ akusala’’nti ca vatvā ‘‘abyākata’’nti vuttattā kusalākusalabhāveneva avuttatā viññāyati, na pakārantarena. Avuttatā cettha na tathā avattabbatāmattena, atha kho tadubhayavinimuttasabhāvatāya tesaṃ dhammānanti daṭṭhabbaṃ. Tathā hetaṃ ‘‘avipākalakkhaṇa’’nti vuccati.



我为您直译这段巴利文：
3.80. 因为善心是对治贪等心理疾病、有过失自性的对立面,且能成熟为乐报,所以是无病的、无过失的、有乐报的。
从词义上说,善是因为它摇动、运作、粉碎可厌的恶法。或者,以可厌的方式躺卧的称为"草",即恶法,切断这些草故称为善。或者,因为减少可厌之物故,智慧称为"草",应当以此采取、把握、运作故称为善。或者,就像草割断两边的手部位置,这个(善)也割断、切断生起未生起两方面的染污分,因此像草一样割故称为善。或者,因为遮蔽、防护可厌的有过失法故称为善。因为由善法使不善法不能生起,使其不能转起,在意为第六的(六)门中不生起,而得到遮蔽、关闭。或者,因为摇动、震动、除去可厌的恶法故称为善。或者,因为磨利、锐利可厌的杀生等恶法故称为"草",即贪瞋等。因为由于贪等使思成为锐利而使杀生等成为大过失,切断这些草故称为善。或者,因为消灭、终结、毁坏可厌之物故称为"草",即依福业而转起的信等诸根,应当以此采取、运作故称为善。或者,"ku"是说地,因为现在和未来都以焚烧方式毁坏作为所依的与地相似的色非色相续,所以像地一样躺卧的称为"草",即贪等,像这些一样割断、切断自己所依故称为善。因为成就的善法以使色非色法永远不生起的方式完全切断。
不善即是恶,意思是善的对立。因为"不善"以否定善来分析恶字的词义时所说的意思是:凡是不健康、不无过失、不乐报、不由善巧生起的法类,那就是恶,这个意思被显示。同样,凡是不具有遮蔽可厌之物的自性、不具有割草的自性、不应以草或诸草来运作、不像草一样能割的,那就称为恶,这个意思也被显示。这里因为善是恶的直接对立,所以从对治心理疾病等方面也用健康等同义词来说明,因此说恶是善的直接对立,意思是"善的对立"。这应当理解为以能断和所断的次第关系。
无记即是不说,意思是不说为善或恶的性质。其中,善性是无过失和乐报义。恶性是有过失和苦报义,说是不说这两种性质。由此也应当理解为不说无病与有病等性质。这里说"善、恶"后说"无记",所以了知是不说善恶性质,而不是其他方式。这里的不说不仅仅是不能这样说而已,而是应当理解为这些法超越那两者的自性。因此这被称为"无报特征"。

452.Bhūmibhedatoti bhavanti ettha dhammāti bhūmi, ṭhānaṃ, avatthā ca. Avatthāpi hi avatthāvantānaṃ pavattiṭṭhānaṃ viya gayhati, evaṃ nesaṃ sukhaggahaṇaṃ hotīti . Tattha lokiyā bhūmi ṭhānavaseneva veditabbā, lokuttarā avatthāvasena. Lokiyā vā ṭhānāvatthāvasena, lokuttarā avatthāvaseneva. Kāmāvacaranti ettha vatthukāmo kilesakāmoti dve kāmā. Tesu vatthukāmo visesato pañca kāmaguṇā kāmīyantīti, kilesakāmo taṇhā kāmetīti. Te dvepi sahitā hutvā yattha avacaranti, taṃ kāmāvacaraṃ. Kiṃ pana tanti? Ekādasavidho kāmabhavo. Idaṃ yebhuyyena tattha avacarati pavattatīti kāmāvacaraṃ ekassa avacarasaddassa lopaṃ katvā. Evaṃ rūpārūpāvacarānipi veditabbāni rūpataṇhā rūpaṃ, arūpataṇhā arūpanti katvā. Atha vā kāmataṇhā kāmo uttarapadalopena, avacarati etthāti avacaraṃ, kāmassa avacaraṃ kāmāvacaraṃ. Evaṃ rūpāvacarārūpāvacarānipi veditabbāni. Lokato uttaratīti lokuttaraṃ kusalassa adhippetattā. Itaraṃ pana lokato uttiṇṇanti lokuttaraṃ.

Somanassupekkhāñāṇasaṅkhārabhedatoti ettha somanassupekkhābhedo tāva yutto tesaṃ bhinnasabhāvattā, ñāṇasaṅkhārabhedo pana kathanti? Nāyaṃ doso ñāṇasaṅkhārakato bhedoñāṇasaṅkhārabhedo, so ca tesaṃ bhāvābhāvakatoti katvā. Sobhanaṃ mano, sundaraṃ vā mano etassāti sumano, sumanassa bhāvo somanassaṃ, mānasikasukhā vedanā ruḷhiyā, somanassena uppādato paṭṭhāya yāva bhaṅgā sahagataṃ pavattaṃ saṃsaṭṭhaṃ, sampayuttanti attho. Somanassasahagatatā cassa ārammaṇavasena veditabbā. Iṭṭhārammaṇe hi cittaṃ somanassasahagataṃ hoti. Nanu ca iṭṭhārammaṇaṃ lobhassa vatthu, kathaṃ tattha kusalaṃ hotīti? Nayidamekantikaṃ iṭṭhepi ābhogādivasena kusalassa uppajjanato. Yassa hi catusampatticakkasamāyogādivasena yonisova ābhogo hoti, kusalameva ca mayā kattabbanti kusalakaraṇe cittaṃ niyamitaṃ, akusalappavattito ca nivattetvā kusalakaraṇe eva pariṇāmitaṃ, abhiṇhakaraṇavasena ca samudācaritaṃ, tassa iṭṭhepi ārammaṇe alobhādisampayuttameva cittaṃ hoti, na lobhādisampayuttaṃ.

Ñāṇena samaṃ pakārehi yuttanti ñāṇasampayuttaṃ. Ekuppādādayo eva cettha pakārāti veditabbā. Tattha kammūpapattiindriyaparipākakilesadūrībhāvā ñāṇasampayuttatāya kāraṇaṃ. Yo hi paresaṃ dhammaṃ deseti, anavajjāni sippāyatanakammāyatanavijjaṭṭhānāni sikkhāpetīti evamādikaṃ paññāsaṃvattaniyaṃ karoti, tassa kammūpanissayavasena kusalacittaṃ uppajjamānaṃ ñāṇasampayuttaṃ hoti. Tathā abyāpajje loke uppannassa upapattiṃ nissāya ñāṇasampayuttaṃ hoti. Vuttañhetaṃ ‘‘tassa tattha sukhino dhammapadā plavanti, dandho, bhikkhave, satuppādo, atha kho so satto khippaṃyeva visesabhāgī (a. ni. 

我为您直译这段巴利文：
452. "依地差别"是指法在此生起为地,即处所和状态。因为状态也像是有状态者的生起处所那样被把握,这样对它们的把握就容易。其中,世间地应当仅从处所方面理解,出世间地从状态方面理解。或者说世间地从处所和状态方面理解,出世间地仅从状态方面理解。"欲界"中有事欲和烦恼欲两种欲。其中事欲特指五欲功德是被欲求的,烦恼欲是贪欲欲求的。这两种结合在一起所行处,那就是欲界。什么是那个呢?是十一种欲有。这(心)大多在那里行动、转起故称为欲界,略去一个"行"字。如此应当理解色界和无色界,把色爱为色,无色爱为无色。或者说,欲爱称为欲,略去后词,在此中行动故称为行,欲的行处即是欲界。如此也应当理解色界和无色界。超出世间故称为出世间,是就善说的。其他则是已超出世间故称为出世间。
"依喜舍智行差别"中,喜舍的差别是合理的,因为它们的自性不同,但智和行的差别如何说呢?这不是过失,因为智行的差别是由智和行造成的,而它们是由有无造成的。善意或美好的意称为善意,善意的状态为喜,依惯用指意的乐受,从生起开始直到坏灭与喜俱行、转起、相应、相应合,这是其义。它的与喜俱行性应当从所缘方面理解。因为在可意所缘时心与喜俱行。难道可意所缘不是贪的对象吗?如何在那里有善呢?这不是绝对的,因为在可意中也由于作意等而生起善。因为对于由四轮成就等而如理作意的人,心确定应当造善,从不善转起退出而转向造善,由于数数造作而习惯,他即使对可意所缘也是与无贪等相应的心,不是与贪等相应。
与智平等相应故称为与智相应。这里应当理解诸相即是同生起等。其中,业、生、根成熟、烦恼远离是与智相应的原因。因为如果有人为他人说法,教授无过失的工巧处、业处、明处等,这样造作导向智慧的业,他的善心生起时就与智相应。同样,依靠生在无恼害的世界的生而与智相应。因为这样说:"他在那里法句安乐地流动,诸比丘,虽然念生起迟钝,但那个有情很快就得到殊胜分。"

4.191) hotī’’ti. Tathā paññādasakapattassa indriyaparipākaṃ nissāya kusalaṃ uppajjamānaṃ ñāṇasampayuttaṃ hoti. Yena pana kilesā vikkhambhitā, tassa kilesadūrībhāvaṃ nissāya ñāṇasampayuttaṃ hoti. Vuttampi cetaṃ ‘‘yogā ve jāyate bhūri, ayogā bhūrisaṅkhayo’’ti (dha. pa. 282). Attano vā parassa vā samussāhajanitaṃ cittapayogasaṅkhātaṃ saṅkharaṇaṃ saṅkhāro, so etassa natthīti asaṅkhāraṃ. Tena pana saha saṅkhārena pavattatīti sasaṅkhāraṃ. Ñāṇena vippayuttaṃ virahitanti ñāṇavippayuttaṃ. Vippayogoti cettha ñāṇassa abhāvo appavattiyevāti daṭṭhabbaṃ. Upekkhatīti upekkhā, vedayamānāpi ārammaṇaṃ ajjhupekkhati majjhattatākārasaṇṭhitattāti attho. Atha vā upetā sukhadukkhānaṃ aviruddhā ikkhā anubhavananti upekkhā. Atha vā iṭṭhe ca aniṭṭhe ca ārammaṇe pakkhapātābhāvena upapattito yuttito ikkhati anubhavatīti upekkhā, tāya sahagatanti upekkhāsahagataṃ. Sesaṃ sabbaṃ heṭṭhā vuttanayameva.

Evaṃ aṭṭha kāmāvacarakusalacittāni uddisitvā idāni tesaṃ pavattiākāraṃ dassetuṃ ‘‘yadā hī’’tiādi āraddhaṃ. Tattha paṭiggāhakādisampattinti ettha ādi-saddena desakālakalyāṇamittādisampattiṃ saṅgaṇhāti. Aññaṃ vā somanassahetunti ettha aññaggahaṇena saddhābahulatā, visuddhadiṭṭhitā, kusalakiriyāya ānisaṃsadassāvitā, somanassapaṭisandhikatā, ekādasa pītisambojjhaṅgaṭṭhāniyā dhammāti evamādīnaṃ saṅgaho. Ādinayappavattanti ettha ādi-saddena na kevalaṃ ‘‘atthi yiṭṭha’’ntiādīnaṃ (ma. ni. 1.441; 2.95) navannaṃyeva sammādiṭṭhivatthūnaṃ gahaṇaṃ, atha kho dhammavicayasambojjhaṅgaṭṭhāniyādīnampi saṅgaho veditabbo. Purakkhatvāti pubbaṅgamaṃ katvā. Tañca kho sahajātapubbaṅgamavasena ‘‘manopubbaṅgamā dhammā’’tiādīsu (dha. pa. 1-2) viya sampayogassa adhippetattā. Asaṃsīdantoti silokamacchariyādivasena puññakiriyāyaṃ saṃsīdaṃ saṅkocaṃ anāpajjanto, tena muttacāgatādiṃ dasseti. Anussāhitoti kenacipi na ussāhito. Sarasato hi puññapaṭipattidassanamidaṃ. Parehīti pana pākaṭussāhanadassanaṃ.

Dānādīnīti dānaṃ sīlaṃ yāva diṭṭhijukammanti imāni dānādīni dasa puññāni, dānādīnīti vā dānasīlabhāvanāmayāni itaresampi sattannaṃ etthevantogadhattā. Yattha sayaṃ uppajjanti, taṃ santānaṃ punanti, pujjaṃ bhavaphalaṃ nibbattentīti vā puññāni. Assa puññacetanāsamaṅgino. Amuttacāgatā deyyadhamme sāpekkhacittatā. Ādi-saddena sīlasamādānādīsu anadhimuttatādiṃ saṅgaṇhāti. Tadevāti somanassasahagatādinā sadisatāya vuttaṃ. Sadisampi hi ‘‘tadevā’’ti voharīyati yathā ‘‘sā eva tittirī, tāniyeva osadhānī’’ti. Imasmiñhi attheti līnassa cittassa ussāhanapayogasaṅkhāte atthe. Etanti ‘‘saṅkhāro’’ti etaṃ padaṃ. Pubbapayogassāti puññakiriyāyaṃ saṅkoce jāyamāne tato vivecetvā samussāhanavasena pavattassa cittapayogassa, pubbaggahaṇañcettha tathāpavattapubbābhisaṅkhāravasena so saṅkhāro hotīti katvā vuttaṃ, na tassa saṅkhārassa pubbakālikattā. ‘‘Atthi dinna’’ntiādi (ma. ni. 1.441; 

我为您直译这段巴利文：
4.191. 这样说。同样,依靠已得智慧五支的根成熟而生起的善是与智相应。对于已镇伏烦恼的人,依靠烦恼远离而与智相应。这也说过:"从修习生大慧,不修习慧消失。"自己或他人激发生起的称为造作的心加行是行,这个(心)没有它故称为无行。与那行一起转起故称为有行。与智分离、远离称为离智。这里应当理解分离就是智的不存在、不转起。舍弃故称为舍,意思是即使在感受所缘时也舍离,因为安住于平等性的行相。或者说,具备了不违背苦乐的观察体验称为舍。或者说,因为对可意和不可意所缘没有偏向,从生起、合理而观察体验称为舍,与它俱行称为与舍俱行。其余一切如前所说的方法。
这样列举了八种欲界善心后,现在为了显示它们的转起行相而开始说"因为当"等。其中"接受者等的成就"这里的"等"字包括处所、时间、善知识等的成就。"其他喜的因"这里"其他"的把握包括多信、清净见、见善作业的功德、喜结生、十一种喜觉支事等。"首先方法的转起"这里的"等"字不仅仅是把握"有布施"等九种正见事,也应当理解为包括择法觉支事等。"置于前"是使成为前导。而且这是就同生前导的方式说的,因为相应是所要说的,如"诸法意为前导"等。"不沉没"是对于功德吝啬等不落入沉没、退缩,由此显示无执著施舍等。"未受激励"是未被任何人激励。因为这是显示自发的福德实践。但说"由他人"是显示明显的激励。
"布施等"是布施、持戒乃至见正直业等这些布施等十福,或者说布施等是布施、持戒、修习所成,因为其他七种也包含在这里面。因为在它们生起时净化那个相续,或者说生起值得尊重的有果报故称为福。"他"是具有福德思的人。不舍施是对施物有期待心。"等"字包括对受持戒等不倾向等。"那个"是就与喜俱行等相似而说。因为相似也称为"那个",如"那只鹧鸪,那些药"。"在这个义"是在称为对沉没心的激励加行的义。"这"是指"行"这个词。"前加行"是当对福业生起退缩时,使之分离而以激励方式转起的心加行,这里说"前"是因为那个行是依已如此转起的前行造作而有,不是因为那个行是在前面的时间。"有布施"等;

2.95) nayappavattāya sammādiṭṭhiyā asambhavadassanatthaṃ bāla-ggahaṇaṃ. Saṃsīdanussāhanābhāvadassanatthaṃ sahasā-gahaṇaṃ. Somanassarahitā honti puññaṃ karontāti adhippāyo. Somanassahetūnaṃ abhāvaṃ āgammāti idaṃ nidassanamattaṃ daṭṭhabbaṃ. Majjhattārammaṇatathārūpacetosaṅkhārādayopi hi upekkhāsahagatatāya kāraṇaṃ hontiyevāti.

Evantiādi nigamanaṃ. Tayidaṃ aṭṭhavidhampi kāmāvacaraṃ kusalacittaṃ rūpārammaṇaṃ yāva dhammārammaṇanti chasu ārammaṇesu yaṃ vā taṃ vā ālambitvā upekkhāsahagatāhetukakiriyāmanoviññāṇadhātānantaraṃ kāyadvārādīhi tīhi dvārehi kāyakammādivasena uppajjatīti veditabbaṃ. Tattha ñāṇasampayuttāni cattāri yadā tihetukapaṭisandhiṃ uppādenti, tadā soḷasa vipākacittāni phalanti. Yadā pana duhetukaṃ, tadā dvādasa tihetukavajjāni. Ahetukaṃ pana paṭisandhiṃ tihetukāni na uppādenteva, duhetukāni pana duhetukapaṭisandhidānakāle dvādasa, ahetukapaṭisandhiṃ dānakāle aṭṭha phalanti. Tihetukā pana paṭisandhi duhetukehi na hotiyeva. ‘‘Aṭṭha phalantī’’ti cetaṃ paṭisandhiṃ janakakammavasena vuttaṃ. Aññena pana kammunā ‘‘sahetukaṃ bhavaṅgaṃ ahetukassa bhavaṅgassa anantarapaccayena paccayo’’ti (paṭṭhā. 3.1.102) vacanato sahetukampi vipākacittaṃ ahetukapaṭisandhikassa hotiyeva. Imasmiṃ ca pakkhe balavatā paccayena uppannaṃ asaṅkhāraṃ, dubbalena sasaṅkhāranti veditabbaṃ. Ye pana āgamanato ca vipākassa asaṅkhārasasaṅkhārabhāvaṃ icchanti, tesaṃ matena dvādasa, aṭṭha ca phalantīti yojetabbaṃ. Evaṃ tidhā phalaṃ dadantañcetaṃ kāmāvacarasugatiyaṃ upapattiṃ, sugatiduggatīsu bhogasampadañca karoti. Nāgasupaṇṇādīnampi hi yaṃ devabhogasampattisadisaṃ bhogajātaṃ uppajjati, tampi kāmāvacarakusalasseva phalaṃ. Na hi akusalassa iṭṭhaṃ phalaṃ atthīti.

Rūpāvacaraṃ panāti pana-saddo visesatthajotako. Tena yathā kāmāvacaraṃ kilesānaṃ tadaṅgappahānamattakaraṃ, na evamidaṃ, idaṃ pana vikkhambhanappahānakaraṃ. Yathā vā taṃ vedanāñāṇasaṅkhārabhedato aṭṭhadhā bhijjati, na evamidaṃ, idaṃ pana tato aññathā vāti vakkhamānaṃ visesaṃ joteti. Taṃ panetaṃ savatthukaṃ, sāsavaṃ, vinīvaraṇañca rūpāvacaranti daṭṭhabbaṃ. ‘‘Savatthukaṃ evā’’ti hi iminā arūpāvacaraṃ nivatteti, ‘‘sāsava’’nti iminā paṭhamamaggacittaṃ, ‘‘vinīvaraṇa’’nti iminā paṭighasahitadvayaṃ. Katthaci pañca jhānaṅgāni, katthaci cattāri, katthaci tīṇi, katthaci dve, katthaci aparāni dveti evaṃ jhānaṅgayogabhedato pañcavidhanti saṅkhepato vuttamatthaṃ vivarituṃ ‘‘seyyathida’’ntiādi āraddhaṃ. Tattha yaṃ vattabbaṃ, taṃ heṭṭhā jhānakathāyaṃ (visuddhi. 1.79 ādayo) vuttameva. Tayidaṃ bhāvanāmayameva hutvā vuttanayena pathavīkasiṇādikaṃ ālambitvā yathārahaṃ ñāṇasampayuttakusalānantaraṃ uppajjati, hīnādibhedabhinnaṃ panetaṃ yathākkamaṃ brahmapārisajjādīsu soḷasasupi brahmalokesu upapattinipphādakanti daṭṭhabbaṃ.

Rūpasaññāsamatikkamādinā samadhigantabbaṃ arūpāvacaraṃ. Catunnaṃ arūpānanti upekkhāsamādhisaṅkhātehi catūhi arūpajjhānehi. Karaṇe hi etaṃ sāmivacanaṃ. Arūpānaṃ vā yo ārammaṇādikato sampayuttadhammehi yogo yogabhedo, tassa vasena. Vuttappakārenāti heṭṭhā āruppakathāyaṃ (visuddhi. 

我为您直译这段巴利文：
2.95. "方法转起"的正见不生起的显示义而说"愚人"。为了显示无沉没和激励而说"突然"。意思是说造作福德时无喜。"依无喜因而来"这只应当视为一个例子。因为中性所缘、如是心行等也都是与舍俱行的原因。
"如是"等是结语。应当知道这八种欲界善心缘取色所缘乃至法所缘等六种所缘中的任何一个,在舍俱行无因作意识界之后,通过身门等三门以身业等方式生起。其中四种与智相应的心,当引生三因结生时,成熟为十六种异熟心。但当(引生)二因(结生)时,除去三因的十二种。但三因不会引生无因结生,二因在给予二因结生时成熟为十二(种异熟心),在给予无因结生时成熟为八种。但三因结生不会由二因(产生)。说"成熟为八"是就能生结生的业而说。但由于说"有因的有分是无因有分的无间缘"故,由其他业,有因的异熟心也会在无因结生者(身中)生起。在这种情况下,应当知道由强缘生起的是无行,由弱缘(生起的)是有行。但对于那些认为异熟的无行和有行性是从传承(而来)的人来说,应当配合说成熟为十二和八。这样给与三种果报时,造作欲界善趣的生起和善趣恶趣中的受用圆满。因为龙和金翅鸟等所生起的与天的受用圆满相似的受用,也都是欲界善的果报。因为不善没有可意的果报。
"但色界"中的"但"字显示特殊义。由此显示将要说的特殊性:不像欲界(善)只作烦恼的分分断,这个则作镇伏断。或者说不像那个由受、智、行的差别分为八种,这个则以其他方式(分)。应当知道这个有所依、有漏、离盖的是色界。因为以"只是有所依"排除无色界,以"有漏"排除初道心,以"离盖"排除俱瞋的两种。在某处五种禅支,在某处四种,在某处三种,在某处二种,在某处另外二种,这样依禅支相应的差别而有五种,为了解释如此简略所说的义理而开始说"即是"等。其中应当说的在前面禅定的说明中已说。这个只是修习所成,如说缘取地遍等,在与智相应善心之后随宜生起,这个由下等等差别而分,应当知道依次在梵众天等十六梵世界中引生生起。
应当以超越色想等方式证得的无色界。"四种无色"是以称为舍和定的四种无色禅。因为这是作用的属格。或者是依无色在所缘等方面与相应法的相应、相应差别。"以所说方式"是在前面无色定的说明中;

1.275 ādayo) vuttappakārena. Paṭhamanti paṭhamaṃ arūpāvacarakusalacittaṃ. Dutiyatatiyacatutthānīti etthāpi eseva nayo. Tānimāni bhāvanāmayāneva hutvā yathānupubbaṃ kasiṇugghāṭimākāsaṃ, paṭhamāruppaviññāṇaṃ, natthibhāvaṃ, ākiñcaññāyatananti imāni ālambitvā upekkhāsahagatañāṇasampayuttakusalānantaraṃ uppajjitvā catūsu arūpībrahmalokesu paṭisandhipavattivipākadāyīni. Sesaṃ panettha yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Chavisuddhiparamparāya samadhigantabbaṃ lokuttaraṃ. Tattha vattabbaṃ parato āgamissati. Catumaggasampayogatoti sotāpattimaggo yāva arahattamaggoti imehi catūhi ariyamaggehi sampayogato. Catubbidhampi cetaṃ bhāvanāmayameva hutvā nibbānaṃ ālambitvā suññato vimokkho, animitto vimokkho, appaṇihito vimokkhoti nāmena uppajjati, sattabhavādibhavūpapattinivattakanti daṭṭhabbaṃ. Ekavīsatividhaṃ hoti nātisaṅkhepavitthāranayenāti adhippāyo.

453.Kāmāvacaramevāti ettha nikāyantariyā rūpārūpāvacarampi akusalaṃ icchantīti tesaṃ matinisedhanatthaṃ kāmāvacaraggahaṇaṃ. Mahaggatabhūmiyaṃ uppajjantampi tattha rūpadhātuyaṃ pavattivipākaṃ dentampi ekantena kāmāvacaramevāti dassanatthaṃ avadhāraṇaṃ. Yadi evaṃ, kasmā kāmāvacaramevāti? Tattha kāraṇaṃ vuttameva. Kathaṃ vuttaṃ? ‘‘Kāmataṇhā kāmo uttarapadalopato, avacarati etthāti avacaraṃ, kāmassa avacaraṃ kāmāvacara’’nti. Ettha hi kāmataṇhāvisayatā ‘‘kāmāvacarabhāvassa kāraṇaṃ’’ vuttā yathā rūpārūpataṇhāvisayatā ‘‘rūpārūpāvacarabhāvassa’’. Ekaṃsena cetaṃ evaṃ icchitabbaṃ. Aññathā byāpilakkhaṇaṃ na siyā. Yadi hi ālambitabbadhammavasena bhūmivavatthānaṃ kareyya, evaṃ sati anārammaṇānaṃ saṅgaho na siyā. Atha vipākadānavasena, evampi avipākānaṃ saṅgaho na siyā. Tasmā ālambaṇadhammavasena pariyāpannānaṃ sā kātabbā, apariyāpannānaṃ pana lokato uttiṇṇatāya lokuttaratā, uttaritarābhāvato anuttaratā ca veditabbā.

Pariyāpannāti ca paricchedakārikāya taṇhāya paricchijja āpannā, gahitāti attho. Nanu cettha kāmataṇhā katamā? Kāmāvacaradhammārammaṇā taṇhā, kāmāvacaradhammā katame? Kāmataṇhāvisayāti itaretarasannissayatādosoti? Nayidamevaṃ avīciādiekaādasokāsaninnatāya kañci taṇhaṃ kāmataṇhābhāvena gahetvā taṃsabhāvāya taṇhāya visayabhāvena kāmāvacaradhammānaṃ upalakkhitabbattā. Nikkhepakaṇḍepi (dha. sa. 985 ādayo) ‘‘etthāvacarā’’ti vacanaṃ avīciparanimmitaparicchinnokāsāya kāmataṇhāya visayabhāvaṃ sandhāya vuttanti gahetabbaṃ. Tadokāsatā ca taṇhāya tanninnatāya veditabbā.

Mūlato tividhanti tīṇi akusalamūlāni lobhādīni, tesaṃ vasena taṃsahitampi tividhanti attho. Tāni hi suppatiṭṭhitabhāvakāraṇattā mūlamivāti mūlāni, lobho mūlaṃ etassāti lobhamūlaṃ. Asādhāraṇena niddeso yathā bherisaddo, yavaṅkuroti. Tathā dosamūlaṃ. Moho eva mūlaṃ imassa, nāññanti mohamūlaṃ.

Somanassupekkhādiṭṭhigatasaṅkhārabhedatoti somanassupekkhābhedato diṭṭhigatabhedato saṅkhārabhedatoti paccekaṃ bhedasaddo yojetabbo. Yadettha vattabbaṃ, taṃ heṭṭhā vuttanayameva. Diṭṭhigatasampayuttanti diṭṭhiyeva diṭṭhigataṃ ‘‘gūthagataṃ, muttagata’’nti (ma. ni. 2.119; a. ni. 

我为您直译这段巴利文：
1.275. 所说方式。"第一"是第一无色界善心。"第二、第三、第四"这里也是同样的方法。这些只是修习所成,依次缘取遍净虚空、第一无色识、无有、无所有处,在与舍俱行智相应善心之后生起,在四种无色梵世界中给与结生、转起的异熟。其余这里应当说的已在前面说过。应当以六清净次第证得的出世间。其中应当说的将在后面出现。"依四道相应"是从须陀洹道乃至阿罗汉道这四种圣道的相应。这四种也只是修习所成,缘取涅槃而以空解脱、无相解脱、无愿解脱之名生起,应当知道它能使七有等有的生起转还。依不太简略不太广说的方法有二十一种,这是其意。
453. "唯欲界"这里,因为其他部派认为色无色界也有不善,为了否定他们的见解而说"欲界"。虽然在广大地中生起,虽然在那里的色界给与转起异熟,为了显示一定是唯欲界而有限定词。如果这样,为什么是唯欲界呢?对此原因已经说过。如何说过?"欲爱称为欲,略去后词,在此中行动故称为行,欲的行处即是欲界。"因为这里说欲爱的境是"欲界性的原因",就像色无色爱的境是"色无色界性的原因"。这一定要这样理解。否则就没有遍行相。如果依所缘取的法而确立地,这样的话就不能包括无所缘的(法)。如果依给与异熟,这样也不能包括无异熟的(法)。因此,对于所包含的法应当依所缘法而作,但对于不所包含的法,应当知道因为超出世间故是出世间性,因为无更上故是无上性。
"所包含"是被能限定的爱所限定而得到、所取的意思。难道这里什么是欲爱?缘取欲界法的爱,什么是欲界法?欲爱的境,这不是有相互依靠的过失吗?这不是这样的,因为应当以倾向阿鼻等十一处所的某种爱为欲爱,以那种自性的爱的境来标识欲界诸法。在分别品中说"行于此中"也应当理解是就阿鼻到他化自在天所限定处所的欲爱的境而说。爱的那个处所性应当由倾向于彼而知道。
"根本三种"是贪等三种不善根,意思是依它们与它们相应的也是三种。因为它们因为作为善立的原因而像根一样故称为根,贪是它的根故称为贪根。以不共的而说明,如鼓声、麦芽。如是瞋根。只有痴是它的根,不是其他的,故称为痴根。
"依喜舍见趣行差别"是依喜舍差别、依见趣差别、依行差别,应当对每一个配合差别字。这里应当说的如前所说的方法。"与见趣相应"是见即是见趣,如"粪趣、尿趣"等。

9.11) yathā. Atha vā vipariyesaggāhatāya diṭṭhiyā gatameva, na ettha gantabbavatthu tathā sabhāvanti diṭṭhigataṃ. Tayidaṃ ‘‘idameva saccaṃ, moghamañña’’nti (ma. ni. 2.187, 202, 203, 427; 


我来将这段巴利文直译成简体中文：
9.11) 又好比[这样]。或者，由于颠倒执取的见解而行进[的内容]，在此[其实]并非如实本性的应行进之事，[这就是]见解所行。这[见解所行]即是"唯此为真实，其他皆虚妄"。
注:
这是一段解释"见解所行"(diṭṭhigata)的文句
"yathā"是承接上文的连接词，表示"好比、就像"
保持了原文的语法结构和完整含义，没有省略或简化
中括号[]内的文字是为了使译文更通顺而补充的内容
引号内的内容是一个常见的佛教用语，表示执着于某种见解而排斥其他观点

3.27-29) abhinivesabhāvato lobheneva saddhiṃ pavattati, na dosena.

Yadāhītiādi lobhamūlacittānaṃ pavattiākāradassanaṃ. Micchādiṭṭhinti ucchedadiṭṭhiādimicchādiṭṭhiṃ. Tāya hi vipallatthacittā sattā ‘‘etāvako jīvavisayo yāva indriyagocaro’’ti paralokaṃ paṭikkhipitvā ‘‘natthi kāmesu ādīnavo’’ti yathā tathā kāmesu pātabyataṃ āpajjanti. Ādi-saddena ‘‘esa pantho pageva vihito devayāne, yena yanti puttavanto visokā. Taṃ passanti pasavo, pakkhino ca, tena te mātaripi mithunaṃ carantī’’tiādinā nayena puttamukhadassanaṃ saggamokkhamaggoti evamādikaṃ micchādiṭṭhiṃ saṅgaṇhāti.

Kāmevāti ettha vā-saddo aniyamattho, tena brāhmaṇānaṃ suvaṇṇaharaṇameva adinnādāne sāvajjaṃ, itaraṃ anavajjaṃ. Garūnaṃ, gunnaṃ, attano, jīvitassa, vivāhassa ca atthāya musāvādo anavajjo, itaro sāvajjo. Garuādīnaṃ atthāya pesuññaharaṇaṃ anavajjaṃ, itaraṃ sāvajjaṃ. Bhāratayuddhasītāharaṇādikathā pāpavūpasamāya hotīti evamādike micchāgāhe saṅgaṇhāti. Diṭṭhamaṅgalādīnīti diṭṭhasutamutamaṅgalāni. Sabhāvatikkhenāti lobhassa, micchābhinivesassa vā vasena saraseneva tikhiṇena kurūrena. Mandenāti dandhena atikhiṇena. Tādisaṃ pana attano, parassa vā samussāhanena pavattatīti āha ‘‘samussāhitenā’’ti. Parabhaṇḍaṃ vā haratīti vā-saddena tathāpavattanakamusāvādādīnampi saṅgaho daṭṭhabbo. Kāmānaṃ vā anubhuyyamānānaṃ. Vā-saddena parasantakassa vā ayathādhippetatāya yaṃ laddhaṃ, taṃ gahetabbanti gahaṇādikaṃ saṅgaṇhāti.

Duvidhameva hoti sampayuttadhammavasena bhedābhāvato. Yadi evaṃ, kasmā ‘‘domanassasahagataṃ paṭighasampayutta’’nti vuttanti? Asādhāraṇadhammehi tassa cittassa upalakkhaṇatthaṃ. Pāṇātipātādīsūti pāṇātipātanādīsu. Ādi-saddena adinnādānamusāvādapesuññapharusasamphappalāpabyāpāde saṅgaṇhāti. Sabhāvatikkhaṃ hutvā pavattamānaṃ cittaṃ asaṅkhārameva hoti, itaraṃ sasaṅkhāranti adhippāyenāha ‘‘tikkhamandappavattikāle’’ti. Mandaṃ pana hutvā pavattamānaṃ ekaṃsena sasaṅkhāramevāti na sakkā viññātuṃ. Yaṃ sasaṅkhārena sappayogena pavattati, taṃ mandameva hotīti katvā tathāvuttanti daṭṭhabbaṃ.

Mohekahetukaṃ cittaṃ mūlantaravirahato atimūḷhaṃ, vicikicchuddhaccayogato cañcalañcāti upekkhāsahagatameva hoti, na tassa kadācipi sabhāvatikkhatā atthi. Ārammaṇe hi saṃsappanavasena, vikkhipanavasena ca pavattamānassa cittadvayassa kīdise kicce sabhāvatikkhatāya, ussāhetabbatāya vā bhavitabbaṃ, tasmā na tattha saṅkhārabhedo atthi. Aññesu akusalacittesu labbhamānampi uddhaccaṃ visesato ettheva balavaṃ, tato eva sampayuttadhammesu padhānaṃ hutvā pavattatīti idameva uddhaccena visesetvā vuttaṃ ‘‘uddhaccasampayutta’’nti. Tathā hi pāḷiyaṃ (dha. sa. 427) idha sarūpato uddhaccaṃ āgataṃ, evaṃ asādhāraṇapadhānadhammavasena mohamūlaṃ ‘‘vicikicchāsampayuttaṃ, uddhaccasampayutta’’nti duvidhaṃ vuttanti daṭṭhabbaṃ. Asanniṭṭhānaṃ saṃsayo. Vikkhepo avūpasamo, bhantatāti attho.


我来将这段巴利文直译成简体中文：
3.27-29) 由于执著的性质，[此心]只与贪俱行，而不与嗔俱行。
"当"等[文句]是显示贪根心的运作方式。"邪见"即断见等邪见。因为被这[邪见]颠倒的心的众生，否定后世[说]"生命范围仅限于感官境界"，[认为]"欲乐中无过患"，而以种种方式陷入欲乐中。"等"字包含了"这是早已确立的天道，有子者由此无忧而行。畜生和飞鸟都见此[道]，因此它们甚至与母亲交媾"等方式，[认为]见子面是生天解脱之道，如是等类邪见。
"欲乐"中的"或"字表示不确定义，由此[包含了认为]婆罗门偷取黄金才是不与取的有罪[行为]，其他则无罪；为了师长、牛、自己、生命、婚姻而说妄语无罪，其他则有罪；为了师长等而进行离间语无罪，其他则有罪；[讲述]《摩诃婆罗多》战争、劫掠悉多等故事能止息罪恶等如是等类邪执。"见祥瑞等"即见闻觉知的祥瑞。"本性猛利"即以贪或邪执的力量，以自性猛利凶暴。"缓慢"即迟钝不猛利。然而如是[心]以自己或他人的激励而运作，故说"被激励"。"或偷取他人物品"中的"或"字，应当理解为也包括如是运作的妄语等。"或"[指]正在享受欲乐。"或"字包含了对他人所有物不如[己]所愿而得到时，[想]"应当取之"等执取。
仅有两种，因为就相应法而言没有[更多]差别。若如是，为何说"忧俱行、瞋恚相应"？为了以不共法标识那个心。"杀生等中"即在杀生等[行为]中。"等"字包含不与取、妄语、离间语、恶口、绮语、瞋恚。以本性猛利而运作的心必定是无行，其他则是有行，意趣如此而说"在猛利与缓慢运作时"。但不能确知以缓慢而运作者必定是有行。应当理解为[注释者]是基于凡以有行、方便而运作者必定是缓慢而如此说的。
痴独根心因为缺少其他根而极其愚痴，又因与疑和掉举相应而动摇，所以唯是舍俱行，它从来就没有本性猛利性。因为以漫游方式和散乱方式而运作的这两种心，在什么样的作用中会有本性猛利性或需要被激励呢？因此其中没有[有无]行的差别。虽然掉举在其他不善心中也可得到，但特别是在这里最为强力，正因如此在相应法中成为主导而运作，所以唯独这[心]以掉举来特别标识说"掉举相应"。如是在圣典中(法集论427)这里明确提到掉举，应当理解为如是基于不共主导法而说痴根有"疑相应、掉举相应"两种。不决定即怀疑。散乱即不寂静，意即混乱。


Tayidaṃ dvādasavidhampi akusalacittaṃ chasu ārammaṇesu yaṃ vā taṃ vā ālambitvā upekkhāsahagatāhetukakiriyāmanoviññāṇadhātānantaraṃ kāyadvārādīhi tīhi dvārehi kāyakammādivasena yathārahaṃ pāṇātipātādikammapathavasena ceva kammavasena ca uppajjatīti veditabbaṃ.

Tattha ṭhapetvā uddhaccasahagataṃ sesaṃ ekādasavidhampi catūsupi apāyesu paṭisandhiṃ deti, pavattivipākaṃ sugatiyampi. Uddhaccasahagataṃ pana pavattivipākamevāti. Etthāha – kiṃ pana kāraṇaṃ sabbadubbalaṃ vicikicchāsampayuttaṃ paṭisandhiṃ deti, adhimokkhasabbhāvato tato balavantampi uddhaccasahagataṃ na detīti? Dassanena pahātabbesu avuttattā. Idaṃ hi paṭisandhiṃ dentaṃ apāyesu dadeyya, apāyagamanīyañca dassanapahātabbanti tattha vucceyya, na ca vuttaṃ. Tasmā paṭisandhiṃ na deti, pavattivipākadānaṃ panassa na sakkā paṭikkhipituṃ. Paṭisambhidāvibhaṅge ‘‘uddhaccasahagate ñāṇaṃ dhammapaṭisambhidā, tassa vipāke ñāṇaṃ atthapaṭisambhidā’’ti (vibha. 730 atthato samānaṃ) vacanato.

Apare panāhu – puthujjanassa uppajjamānaṃ uddhaccasahagataṃ dassanappahātabbasahāyasabbhāvato ubhayavipākampi deti, na sekkhassa tadabhāvatoti. Idamettha vicāretabbaṃ, yassa vipākadānaṃ vuttaṃ, kiṃ taṃ bhāvanāya pahātabbaṃ, udāhu noti? Kiñcettha – yadi tāva bhāvanāya pahātabbaṃ, paṭṭhāne bhāvanāya pahātabbassa nānākkhaṇikakammapaccayabhāvo vattabbo siyā. Atha na bhāvanāya pahātabbaṃ, dassanenapahātabbattike ‘‘nevadassanenanabhāvanāyapahātabba’’miccassa vibhaṅge vattabbaṃ siyā. Yadi tabbiruddhasabhāvatāya tattha na vucceyya, evampi tasmiṃ tike tassa navattabbatā āpajjatīti? Nāpajjati, kiṃ kāraṇaṃ? Cittuppādakaṇḍe (dha. sa. 365 ādayo) āgatānaṃ dvādasannaṃ akusalacittuppādānaṃ dvīhi padehi saṅgahitattā vibhajitvā dassetabbassa niyogato kassaci cittuppādassa abhāvā, yathā uppannattike atītādīnaṃ navattabbatā na vuttā, evametassāpi. Atha vā bhāvanāya pahātuṃ asakkuṇeyyassāpi tassa puthujjane vattamānassa bhāvanāya pahātabbasabhāvasāmaññato, sāvajjato ca bhāvanāya pahātabbapariyāyo vijjatīti natthi navattabbatāpasaṅgadoso. Nippariyāyena ca na bhāvanāya pahātabbanti tassa vasena nānākkhaṇikakammapaccayabhāvopi na vutto. Dassanapahātabbapaccayassāpi uddhaccasahagatassa sahāyavekallamattameva dassanena kataṃ, na kocipi bhāvo anuppādadhammataṃ tassa āpāditoti ekantena bhāvanāya pahātabbatā vuttā. Atha vā apāyagamanīyabhāvāpekkhaṃ dassanappahātabbavacananti tadabhāvato taṃ vibhajanaṃ vuttanti.



我来将这段巴利文直译成简体中文：
应当了知：这十二种不善心缘取六种所缘中的任何一种，在舍俱行无因唯作意识界之后，通过身门等三门，以身业等方式，随其所应以杀生等业道方式和业的方式而生起。
其中，除去掉举俱行[心]，其余十一种[不善心]都能在四恶趣中给予结生，[能在]善趣中[给予]转起异熟。但掉举俱行[心]只[给予]转起异熟。这里有[问]：为何最弱的疑相应[心]能给予结生，而比它更强的掉举俱行[心]由于有胜解的存在却不[能给予结生]？[答：]因为在见所断中未说[此心]。因为若此[心]给予结生，应在恶趣中给予，而导向恶趣者应说为见所断，但[经中]未如是说。因此[此心]不给予结生，但不能否认它给予转起异熟。因为在《无碍解分别》中说："对掉举俱行[心]的智是法无碍解，对其异熟的智是义无碍解"。
其他[论师]则说：凡夫所生起的掉举俱行[心]，由于有见所断的助伴存在，故能给予两种异熟，而有学[圣者的掉举俱行心]因为没有那[见所断助伴]故不[能给予异熟]。这里应当考察：所说能给予异熟的[掉举俱行心]，它是修所断还是不[是修所断]？对此，若是修所断，则在《发趣论》中应当说明修所断[法]的异时业缘性。若非修所断，则在见所断三法中应当在其分别中说明"非见非修所断"。若因与彼相违的自性而不在彼处说，如是也会导致在那三法中不应说它。[答：]不会导致[这样的过失]。为什么？因为在心生起品中所说的十二种不善心生起以两种词项所摄，由于明确显示时必须分别，而没有任何心生起[可归属第三项]，就像在"已生三法"中未说过去等[法]的不应说性一样，这[心]也是如此。或者，虽然它不能被修断，但因为它在凡夫中运作时与修所断的共同自性，以及有过失性，所以有修所断的假说义，因此没有不应说性的过失。而在无假说义时不是修所断，所以基于这点也未说[它的]异时业缘性。见所断缘的掉举俱行[心]也仅仅是由于见[道]而造成助伴的缺乏，并未使它达到任何存在都不再生起的状态，所以说它确定是修所断。或者，见所断的说法是就导向恶趣性而言，因为没有那[性质]，所以说了那样的分别。

454. ‘‘Viññāṇa’’nti padaṃ apekkhitvā ‘‘abyākataṃ vipāka’’nti ādiko napuṃsakaniddeso, tato eva adhikatābyākatāpekkhāya duvidhanti vuttaṃ. Aññathā rūpanibbānānampi abyākatabhāvato taṃ catubbidhanti vattabbaṃ siyā. Vipākassa kāmāvacarādibhāvo kusale vuttanayeneva veditabbo. Ahetukatā sahetukatā viya sampayuttahetuvasena, na nibbattakahetuvasena. Vipākassa hi sahetukatā sahetukakammavasena sijjhamānāpi sampayuttahetuvaseneva vuccati, aññathā ahetukānampi sahetukatā āpajjeyyāti. Kasmā pana sahetukassa ahetuko vipāko hotīti? Tattha kāraṇaṃ vuttameva. Kiñca ārammaṇābhinipātamattesu pañcasu viññāṇesu yathā alobhādisampayogo na sambhavati, evaṃ mandataramandakiccesu sampaṭicchanasantīraṇesūti hetūnaṃ uppattiyā asambhavatopi nesaṃ ahetukatā daṭṭhabbā.

Manoviññāṇato uppajjanavisiṭṭhamananakiccānaṃ abhāvato manomattā dhātu manodhātu.

Cakkhusannissitaṃ hutvā rūpassa vijānanaṃ lakkhaṇaṃ etassāti cakkhusannissitarūpavijānanalakkhaṇaṃ. Tattha cakkhusannissitavacanena rūpārammaṇaṃ aññaṃ viññāṇaṃ nivatteti. Vijānanaggahaṇena cakkhusannissite phassādike nivatteti. Cakkhurūpaggahaṇena nissayato, ārammaṇato ca viññāṇaṃ vibhāveti ubhayādhīnavuttikattā. Yadi hi cakkhu nāma na siyā, andhāpi rūpaṃ passeyyuṃ, na ca passanti. Yadi ca nīlādirūpaṃ nāma na siyā, desādiniyamena na bhavitabbaṃ, attheva ca niyamo, ekantasārammaṇatā ca cittassa vuttāti ‘‘ārammaṇena vinā nīlādiābhāsaṃ cittaṃ pavattatī’’ti evaṃ pavatto vādo micchāvādoti veditabbaṃ. Tenāha bhagavā ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa’’ntiādi (ma. ni. 1.204, 400; 3.421, 425; saṃ. ni. 2.44; 

我来将这段巴利文直译成简体中文：
454) 关联到"识"这个词而有"无记、异熟"等中性的说明，正因如此，就所论及的无记而言说是两种。否则，由于色和涅槃也是无记性，就应当说它是四种。异熟的欲界等性质应当如善[心]中所说的方式来理解。无因性如有因性是就相应因而言，不是就产生因而言。因为异熟的有因性虽然由有因业而成就，但只就相应因而说，否则无因[心]也会成为有因。为何有因[业]会有无因异熟呢？对此原因已经说过。而且，在仅仅撞击所缘的五识中，如同不可能有无贪等相应一样，在作用极其微弱的领受、推度[心]中也是如此，应当理解它们的无因性也是由于诸因不可能生起。
意识界[之前]由于没有从意识生起的特殊了知作用，所以仅是意的界而称为意界。
以依止眼而了知色为其特相，故[说]以依止眼了知色为特相。其中，以"依止眼"的说法排除了其他缘取色的识。以"了知"的说取排除了依止眼的触等[心所]。以"眼"和"色"的说取从所依和所缘两方面显明识，因为[识]依靠两者而运作。因为若无所谓眼，盲人也应当见色，但[事实上他们]不见。若无所谓青等色，就不应当有处所等的限定，但确实有限定，而且说心一定有所缘，所以应当理解"心无所缘而以青等相貌运作"这样的说法是邪说。因此世尊说："缘于眼和诸色而生起眼识"等。

4.60; kathā. 465).

Kasmā panettha vacanabhedo katoti? Ekampi cakkhu viññāṇassa paccayo hoti, rūpaṃ pana anekameva saṃhatanti imassa visesassa dassanatthaṃ. Kiṃ pana kāraṇaṃ ekampi cakkhu viññāṇassa paccayo hoti, rūpaṃ pana anekamevāti? Paccayabhāvavisesato. Cakkhu hi cakkhuviññāṇassa nissayapurejātaindriyavippayuttapaccayehi paccayo hontaṃ atthibhāveneva hoti, tasmiṃ sati tassa bhāvato, asati abhāvato. Yato taṃ atthiavigatapaccayehissa paccayo hotīti vuccati, taṃnissayatā cassa na ekadesena allīyanavasena icchitabbā arūpabhāvato, atha kho garurājādīsu sissarājapurisādīnaṃ viya tappaṭibaddhavuttitāya. Itare pana paccayā tena tena visesena veditabbā. Svāyaṃ paccayabhāvo na ekasmiṃ na sambhavatīti ekampi cakkhu viññāṇassa paccayo hotīti ‘‘cakkhuñca paṭiccā’’ti ekavacanena niddeso kato.

Rūpaṃ pana yadipi cakkhu viya purejātaatthiavigatapaccayehi paccayo hoti puretaraṃ hutvā vijjamānakkhaṇeyeva upakārakattā, tathāpi anekameva saṃhataṃ hutvā paccayo hoti ārammaṇabhāvato. Yañhi paccayadhammaṃ sabhāvabhūtaṃ, parikappitākāramattaṃ vā viññāṇaṃ vibhāventaṃ pavattati, tadaññesañca satipi paccayabhāve so tassa sārammaṇasabhāvatāya yaṃ kiñci anālambitvā pavattituṃ asamatthassa olubbha pavattikāraṇatāya ālambanīyato ārammaṇaṃ nāma. Tassa yasmā yathā tathā sabhāvūpaladdhivasena ārammaṇapaccayalābho, tasmā cakkhuviññāṇaṃ rūpaṃ ārabbha pavattamānaṃ tassa sabhāvaṃ vibhāventameva pavattati. Sā cassa indriyādhīnavuttikassa ārammaṇasabhāvūpaladdhi, na ekadvikalāpagatavaṇṇavasena hoti, nāpi katipayakalāpagatavaṇṇavasena, atha kho ābhogānurūpaṃ āpāthagatavaṇṇavasenāti anekameva rūpaṃ saṃhaccakāritāya viññāṇassa paccayo hotīti dassento bhagavā ‘‘rūpe cā’’ti bahuvacanena niddisi.

Yaṃ pana ‘‘rūpāyatanaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ ārammaṇapaccayena paccayo’’ti (paṭṭhā. 1.1.2) vuttaṃ, taṃ kathanti? Tampi yādisaṃ rūpāyatanaṃ cakkhuviññāṇassa ārammaṇapaccayena paccayo hoti, tādisameva sandhāya vuttaṃ. Kīdisaṃ pana tanti? Samuditanti pākaṭoyamattho. Evañca katvā yadeke vadanti ‘‘āyatanasallakkhaṇavasena cakkhuviññāṇādayo sallakkhaṇārammaṇā, na dabbasallakkhaṇavasenā’’ti, tampi yuttameva hoti. Na cettha samudāyārammaṇatā āsaṅkitabbā samudāyābhogassevābhāvato. Samuditā pana vaṇṇadhammā ārammaṇapaccayā honti. Kathaṃ pana paccekaṃ asamatthā samuditā ārammaṇā paccayā honti, na hi paccekaṃ daṭṭhuṃ asakkontā andhā samuditā passantīti? Nayidamekantikaṃ visuṃ visuṃ asamatthānaṃ sivikāvahanādīsu samatthatāya dassanato. Kesādīnañca yasmiṃ ṭhāne ṭhitānaṃ paccekaṃ vaṇṇaṃ gahetuṃ na sakkā, tasmiṃyeva ṭhāne samuditānaṃ vaṇṇaṃ gahetuṃ sakkāti bhiyyopi tesaṃ saṃhaccakāritā paribyattā. Etena cakkhuviññāṇassa paramāṇurūpaṃ ārammaṇaṃ, udāhu taṃsamudāyotiādikā codanā paṭikkhittāti veditabbā. ‘‘Sotañca paṭicca sadde cā’’tiādīsupi (ma. ni. 1.204, 400; 

我来将这段巴利文直译成简体中文：
4.60) 为什么在此作了语词的区分？为了显示这个差别：即使单一的眼根是识的缘，而色则必定是多个聚合。为什么单一的眼根是识的缘，而色必定是多个呢？由于缘性的差别。因为眼根作为眼识的所依、前生、根、不相应缘而成为缘时，仅以其存在性而[成为缘]，因为[眼根]存在时它[眼识]存在，[眼根]不存在时它不存在。所以说它以有缘、不离缘而成为它[眼识]的缘，而它的所依性由于是无色的缘故，不应当理解为部分依附的方式，而是如同学生、臣民等对老师、国王等那样，以依赖[所依]而运作的方式。其他诸缘则应以各自的特性来理解。这种缘性不可能在单一[所缘]中存在，所以单一的眼根是识的缘，因此用单数说"缘于眼"。
而色虽然如同眼根一样以前生、有、不离诸缘成为缘，因为在先前存在的当下才能有助益作用，但也必定是多个聚合而成为缘，因为是所缘性。因为凡是识显现的真实或假立的缘法，即使其他[诸法]也有缘性，由于它[识]以所缘为自性而不能不依止任何[所缘]而运作，[所以]因为[识]必须依靠[所缘]而运作，故称为所缘。由于[识]依随其自性的领会而得所缘缘，所以眼识缘色而运作时必定显现它的自性。而它作为依根而运作者对所缘自性的领会，不是依靠一两聚[色]的颜色方式，也不是依靠少数聚[色]的颜色方式，而是依靠随注意力所及的颜色方式，所以色必定是多个以共同作用而成为识的缘，世尊显示这点而用复数说"诸色"。
但在[《发趣论》中]说"色处以所缘缘成为眼识界及其相应诸法的缘"，这如何[理解]？那也是就眼识的所缘缘是怎样的色处而说的。它是怎样的呢？是聚集的，这个意思很明显。如此，有些人说"眼识等是以处的认知方式而认知所缘，不是以实物的认知方式"，这也是合理的。这里不应怀疑是否以聚集为所缘，因为根本没有对聚集的注意。而是聚集的色法成为所缘缘。但为何各别不能而聚集能成为所缘缘？因为各自看不见的盲人聚集也不能看见？这不是必然的，因为可见到各别不能而聚集能抬轿子等。而且发等在某处时各别的颜色不能把握，而在同一处聚集的颜色却能把握，所以它们的共同作用更加明显。由此应当理解，否定了"眼识是以极微色为所缘，还是以其聚集为[所缘]"等质难。对于"缘于耳和诸声"等[经文]也

3.421, 425, 426) eseva nayo. Evaṃ ubhayādhīnavuttikatāya cakkhuviññāṇassa nissayato, ārammaṇato ca vibhāvanaṃ kataṃ, evaṃ sotaviññāṇādīsupi yathārahaṃ vattabbaṃ.

Rūpamattārammaṇarasanti rūpāyatanamattasseva ārammaṇakaraṇarasaṃ. Mattasaddena yathā ārammaṇantaraṃ nivatteti, evaṃ rūpāyatanepi labbhamāne ekacce visese nivatteti. Na hi cakkhuviññāṇaṃ vaṇṇamattato aññaṃ kiñci visesaṃ tattha gahetuṃ sakkoti. Tenāha bhagavā ‘‘pañcahi viññāṇehi na kiñci dhammaṃ paṭivijānāti aññatra abhinipātamattā’’ti. Cakkhuviññāṇaṃ uppajjamānaṃ rūpārammaṇe eva uppajjanato tadabhimukhabhāvena gayhatīti vuttaṃ ‘‘rūpābhimukhabhāvapaccupaṭṭhāna’’nti. Attano anantaraṃ uppajjamānānaṃ arūpadhammānaṃ samanantaravigatā arūpadhammā pavattiokāsadānena anantarasamanantaranatthivigatapaccayehi upakārakā nissayārammaṇadhammā viya āsannakāraṇanti dassento āha ‘‘rūpārammaṇāya kiriyamanodhātuyā apagamapadaṭṭhāna’’nti. Sotaviññāṇādīsupi vuttanayeneva attho veditabbo.

Cakkhuviññāṇādigahitaṃ rūpādiārammaṇaṃ tadanantarameva aparipatantaṃ katvā sampaṭicchantī gaṇhantī viya hotīti vuttaṃ ‘‘rūpādisampaṭicchanarasā’’ti. Tathābhāvena sampaṭicchanabhāvena paccupatiṭṭhatīti tathābhāvapaccupaṭṭhānā.

Chasu ārammaṇesu kadāci pañcannaṃ, tato vā katipayānaṃ vijānanasabhāvāpi chaḷārammaṇavijānanalakkhaṇā vuttā taṃsabhāvānativattanato, chasveva vā itaresaṃ ārammaṇānaṃ antogadhattā. Santīraṇādikiccāti santīraṇatadārammaṇakiccā vā, santīraṇatadārammaṇapaṭisandhibhavaṅgacutikiccā vāti adhippāyo. ‘‘Hadayavatthupadaṭṭhānā’’ti idaṃ imāsaṃ dvinnaṃ manoviññāṇadhātūnaṃ ekanteneva hadayavatthusannissayatāya vuttaṃ. Heṭṭhā vuttanayena pana taṃtaṃanantarātītaviññāṇāpagamapadaṭṭhānātipi vattuṃ vaṭṭatiyeva. Tassā bhedoti tassā vipākamanoviññāṇadhātuyā ‘‘duvidhā’’ti vuttāya duvidhatāsaṅkhāto bhedo. Ekantamiṭṭhārammaṇeti ekanteneva iṭṭhe ārammaṇe, ativiya iṭṭhārammaṇeti attho. Pañcadvāre ceva javanāvasāne cāti ettha pañcadvāre sampaṭicchanavoṭṭhabbanānaṃ antarāḷaṃ ṭhānaṃ, itaratra javanabhavaṅgānanti evaṃ dviṭhānā hoti. Itarāyapi santīraṇatadārammaṇakāle yathāvuttameva ṭhānaṃ, paṭisandhiādikāle pana cutibhavaṅgānaṃ antarāḷaṃ paṭisandhiyā, paṭisandhiāvajjanānaṃ tadārammaṇāvajjanānaṃ javanāvajjanānaṃ voṭṭhabbanāvajjanānañca antarāḷaṃ bhavaṅgassa, tadārammaṇapaṭisandhīnaṃ javanapaṭisandhīnaṃ vā antarāḷaṃ cutiyā ṭhānanti veditabbaṃ.

Chasūti ettha pubbe vuttanayeneva vibhāgo veditabbo. Kāyassa nissayabhūtānaṃ nātiiṭṭhaphoṭṭhabbabhūtānaṃ paṭighaṭṭanānighaṃsassa balavabhāvato kāyaviññāṇaṃ sukhasampayuttaṃ. Upādārūpānaṃyeva ghaṭṭanā dubbalāti cakkhuviññāṇādīni upekkhāsahagatāni. Tenāha ‘‘sesaṃ upekkhāyutta’’nti. Sesaṃ chabbidhampi.


我来将这段巴利文直译成简体中文：
3.421, 425, 426) 也是这个道理。如此已经从所依和所缘两方面显示了眼识依靠两者而运作，对于耳识等也应当如是随其所应而说。
"以色为唯一所缘之味"即以仅仅色处为所缘之作用。"仅仅"一词不仅排除其他所缘，也排除在色处中可得的某些特性。因为眼识除了颜色之外不能在那里把握任何其他特性。因此世尊说："五识除了单纯撞击之外不能了知任何法。"因为眼识生起时只在色所缘中生起，所以说[它]以面向那[色所缘]而被把握，故说"以面向色为现起"。为了显示无色法在自己之后生起的无色法以[给予]运作机会而以无间、等无间、非有、离去诸缘助益，如同所依所缘诸法是亲近因，所以说"以唯作意界离去为足处"。对于耳识等也应当如所说的方式来理解其义。
因为[意界]似乎接受、把握眼识等所取的色等所缘，使其在彼[眼识等]之后不堕落，所以说"以接受色等为味"。以如是方式，即以接受的方式而现起，故[说]"以如是性为现起"。
虽然[意识界]在六所缘中有时了知五[所缘]或其中的若干[所缘]，[但]说"以了知六所缘为相"是因为不超越那个自性，或者因为其他所缘都包含在六[所缘]之中。"推度等作用"意思是推度和彼所缘作用，或者推度、彼所缘、结生、有分、死亡作用。说"以心所依处为足处"，是因为这两种意识界必定依止心所依处而说的。但按照前面所说的方式，说"以各自无间已灭识的离去为足处"也是可以的。"它的差别"即它，也就是所说"有两种"的异熟意识界的二种性的差别。"在必定可意所缘"即在必定的可意所缘，意即极其可意的所缘。"在五门和速行末后"，这里在五门中是领受和确定之间的位置，在另一处是速行和有分之间，如是有两个位置。对于另一个[推度心]也是在推度和彼所缘时如前所说的位置，但在结生等时，应当了解：在死亡和有分之间是结生的位置，在结生和转向、彼所缘和转向、速行和转向、确定和转向之间是有分的位置，在彼所缘和结生或速行和结生之间是死亡的位置。
"在六[所缘中]"，这里应当按照前面所说的方式来理解区分。由于对身的所依的不太可意触所形成的相撞和摩擦力量强大，所以身识与乐相应。只与所造色相撞力量弱，所以眼识等与舍相应。因此说"其余与舍相应"。其余六种。


Alobhādosāmohā ceva alobhādosā ca alobhādayo, tehi alobhādīhi vipākahetūhi sampayuttaṃ alobhādivipākahetusampayuttaṃ. Kāmāvacarakusalaṃ viya somanassādibhedatoti yathā kāmāvacaraṃ kusalaṃ somanassupekkhāñāṇasaṅkhārabhedato aṭṭhavidhaṃ, evamidampīti aṭṭhavidhatāya sadisataṃ dasseti. Kāmāvacarabhāvato hīnādito, yonīsu uppattito ca sadisameva, sampayuttadhammato pana ārammaṇato, pavattiākārato ca visadisaṃ. Tathā hi kusalaṃ kammadvāravasena pavattati, na idaṃ, vipākānaṃ aviññattijanakattā. Uppattidvāravasena pana imassāpi attheva pavattibhedo pañcadvāramanodvāresu mahāvipākānaṃ tadārammaṇavasena pavattisambhavato. Yathā pana kusalaṃ gativasena pañcavidhaṃ, viññāṇaṭṭhitivasena sattavidhañca, na evamidaṃ tadekadese eva uppajjanato. Tattha ārammaṇato, ekaccapavattiākārato ca visadisataṃ dassetuṃ ‘‘yathā panā’’tiādi vuttaṃ. Chasu ārammaṇesūti parittādiatītādiajjhattādippabhedesu chasu ārammaṇesu.

Āgamanādivasenāti āgamanapaccayavasena. Tattha ekaccānaṃ ācariyānaṃ matena mukhe calite ādāsatale mukhanimittaṃ calanaṃ viya asaṅkhārassa kusalassa vipāko asaṅkhāro, sasaṅkhārassa kusalassa vipāko sasaṅkhāroti evaṃ āgamanavasena. Ekaccānaṃ pana ācariyānaṃ matena balavantehi vibhūtehi paccayehi kammādīhi uppanno asaṅkhāro, dubbalehi sasaṅkhāroti evaṃ paccayavasena. Sampayuttadhammānanti pāḷiyaṃ sarūpato āgatasampayuttadhammānaṃ. Tesaṃ hi vasena kusalato vipākassa visesābhāvo. Nirussāhanti ettha ussāho nāma anupacchinnāvijjātaṇhāmānasantāne vipākuppādanasamatthatāsaṅkhāto byāpāro, so vipākesu natthīti taṃ nirussāhaṃ. Kusalesu pana abhiññāvasapavattesupi atthevāti taṃ saussāhaṃ.

Lobhādīnaṃ ekantasāvajjatāya ayonisomanasikārahetukānaṃ natthi vipākabhāvo, alobhādīnampi ekantaanavajjasabhāvānaṃ kāraṇassa tabbidhuratāya nattheva akusalavipākabhāvoti āha ‘‘akusalavipākaṃ ahetukamevā’’ti. Yathā atiiṭṭhe, iṭṭhamajjhatte ca ārammaṇe vedanābhedasabbhāvato kusalavipākamanoviññāṇadhātu duvidhā hoti somanassasahagatā, upekkhāsahagatāti, na evaṃ atianiṭṭhe, aniṭṭhamajjhatte ca ārammaṇe vedanābhedo atthīti akusalavipākamanoviññāṇadhātu ekamevāti ‘‘sattavidha’’nti vuttaṃ. Sati hi tattha vedanābhede atianiṭṭhe domanassena bhavitabbaṃ, na ca paṭighena vinā domanassaṃ uppajjatīti.

Kāyaviññāṇassa dukkhasahagatatā kusalavipāke vuttavipariyāyena veditabbā. Upekkhā hīnāti ekantanihīnassa akusalassa vipākabhāvato upekkhāpi samānā hīnā eva dukkhasabhāvattā. Tenāha ‘‘dukkhaṃ viyanātitikhiṇā’’ti. Yathā dukkhaṃ ativiya tikhiṇaṃ kaṭukaṃ, na evamayaṃ, tathāpi dukkhasabhāveneva pavattati. Na hi akusalassa vipāko adukkho hoti. Upekkhābhāvo cassa balavatā bādhiyamānassa paṭippaharituṃ asakkontassa dubbalassa purisassa tena kariyamānabādhāya upekkhanā viyāti daṭṭhabbo. Itaresūti kusalavipākesu.


我来将这段巴利文直译成简体中文：
无贪、无嗔、无痴和无贪、无嗔，就是无贪等，与这些无贪等异熟因相应即无贪等异熟因相应。如欲界善[心]以喜等差别，就像欲界善[心]以喜、舍、智、行的差别成为八种，这也是如此，显示[它]与八种性相似。由于是欲界性，从低劣等[方面]，从[四]生中生起[方面]都相同，但从相应法、所缘和运作方式则不同。因为善[心]依业门而运作，而这个不[依业门运作]，因为诸异熟不能生起表色。但依生起门而言，这个也有运作的差别，因为大异熟能在五门、意门中以彼所缘方式运作。而且如同善[心]依趣而有五种，依识住而有七种，这个不如此，因为只在其中一部分生起。其中为了显示从所缘和某些运作方式的不同，所以说"但如"等。"在六所缘中"即在有限等、过去等、内等差别的六所缘中。
"依来源等"即依来源[和]缘。其中依某些阿阇黎的见解，如口动时镜面中的口相也动，无行善的异熟是无行，有行善的异熟是有行，如是依来源[而说]。但依某些阿阇黎的见解，由强有力明显的业等诸缘生起的是无行，由微弱[诸缘生起的]是有行，如是依缘[而说]。"相应诸法"即经典中明确提到的相应诸法。因为依它们[而言]，异熟与善没有差别。"无奋励"，这里奋励即是在未断无明、爱、慢相续中能生起异熟的能力所说的活动，它在诸异熟中没有，所以它[异熟]是无奋励。但在善[心]中即使是通过神通力运作也有[奋励]，所以它[善心]是有奋励。
由于贪等必定有过失，是不如理作意所引生的，所以没有异熟性；无贪等虽然必定是无过失自性，但因为[它们的]因与彼相违，所以也没有不善异熟性，因此说"不善异熟唯是无因"。如同在极可意和中可意所缘中由于有受的差别，所以善异熟意识界有喜俱行和舍俱行两种，[但]在极不可意和中不可意所缘中没有受的差别，所以不善异熟意识界只有一种，因此说"七种"。因为若在那里有受的差别，在极不可意[所缘]中应当有忧，而没有瞋就不会生起忧。
身识的苦俱行性应当以与善异熟相反的方式来理解。"舍是低劣"，因为是必定低劣的不善的异熟，所以虽然是舍也必定是低劣的，因为是苦的自性。因此说"不如苦那样锐利"。虽然不像苦那样极其锐利苦涩，但仍以苦的自性而运作。因为不善的异熟不可能是无苦的。它的舍性应当理解为如同被强者压迫而无力反击的弱者对所受压迫的旁观。"在其他"即在善异熟中。


Rūpāvacaranti rūpāvacaravipākaviññāṇaṃ. Vipākakathā hesāti. Kusalaṃ viyāti rūpāvacarakusalaṃ viya. Na hi rūpāvacaravipāko tadaññakusalasadiso. Apica sambandhisaddā ete, yadidaṃ ‘‘kusalaṃ, vipāko’’ti ca. Tasmā yathā ‘‘mātaraṃ payirupāsatī’’ti vutte attano mātaranti avuttampi siddhamevetaṃ, evaṃ idhāpīti attano kusalaṃ viyāti attho. Kusalasadisatā cettha dhammato, ārammaṇato ca veditabbā. Tathā hi ye phassādayo kusale labbhanti, te vipākepi labbhanti. Yasmiṃ ca ārammaṇe kusalaṃ pavattati, tattheva ayaṃ vipākopi pavattati. Yaṃ panettha pañcamajjhānacittaṃ abhiññāppattaṃ, tassa vipāko eva natthi. Kasmā natthi? Asambhavato, ānisaṃsabhūtattā ca. Tañhi vipākaṃ dentaṃ rūpāvacarameva dadeyya. Na hi aññabhūmikaṃ kammaṃ aññabhūmikaṃ vipākaṃ deti. Kammanimittārammaṇatā ca rūpāvacaravipākassa vuttāti na taṃ aññaṃ ārabbha pavattati. Parittārammaṇādiārammaṇañca taṃ na hotīti ayamasambhavo. Jhānassa ānisaṃsabhūtañca dānādīnaṃ tasmiṃ attabhāve paccayalābho viyāti.

Pavattito pana vipākassa, kusalassa ca attheva bhedoti taṃ dassetuṃ ‘‘kusalaṃ panā’’tiādi vuttaṃ. Kusalaṃ viya kasiṇugghāṭimākāsādiārammaṇabhedato catubbidhaṃ. Pavattibhedo vuttanayova javanavasena, paṭisandhiādivasena ca pavattanato.

Catumaggayuttacittaphalattāti catūhi ariyamaggehi sampayuttakusalacittassa phalattā, catubbidhasāmaññaphalasampayuttabhāvatoti attho. Maggavīthiyaṃ dvikkhattuṃ, tikkhattuṃ vā phalasamāpattiyaṃ aparicchinnaparimāṇaṃ pavattamānampi dvīsu ṭhānesu pavattiyā ‘‘dvidhā pavattatī’’ti vuttaṃ. Sabbampīti tevīsatividhaṃ kāmāvacaravipākaṃ, pañcavidhaṃ rūpāvacaravipākaṃ, catubbidhaṃ arūpāvacaravipākaṃ, catubbidhameva lokuttaravipākanti sabbampi vipākaviññāṇaṃ nātisaṅkhepavitthāranayena chattiṃsavidhaṃ hoti.

Bhūmibhedatotividhaṃ lokuttarassa abhāvato. Lokuttarañhi kiriyacittaṃ natthi ekantena anantaravipākadāyibhāvato. Vuttañhi ‘‘samādhimānantarikaññamāhū’’ti (khu. pā. 

我来将这段巴利文直译成简体中文：
"色界"即色界异熟识。因为这是异熟的论述。"如善"即如色界善[心]。因为色界异熟不似其他善。而且这些"善、异熟"等是关联词。所以就像说"侍奉母亲"时，虽然未说"自己的母亲"也必定成立一样，这里也是如此，意思是如同自己的善[心]。而这里与善的相似性应当从法和所缘来理解。因为在善[心]中有的触等[心所]，在异熟中也有。善[心]在什么所缘中运作，这个异熟也在那里运作。但这里达到神通的第五禅心，它就没有异熟。为什么没有？因为不可能，也因为是功德性。因为它若给予异熟，应当给予色界[异熟]。因为非某地的业不会给予非某地的异熟。又说色界异熟是以业相为所缘，所以它不会缘取其他而运作。而它也不是有限所缘等所缘，这是不可能性。而且它是禅那的功德性，如同布施等在那个自体中得到资具一样。
但从运作来说，异熟和善确实有差别，为了显示这点而说"但善"等。如同善[心]因遍相除去后的虚空等所缘差别而有四种。运作差别如前所说，因为依速行和结生等方式而运作。
"是四道相应心之果"即是与四种圣道相应善心之果，意即与四种沙门果相应。虽然在道路中二次或三次，在果定中无限量地运作，但因在两处运作而说"以二种方式运作"。"一切"即二十三种欲界异熟、五种色界异熟、四种无色界异熟、四种出世间异熟，如是一切异熟识以不太简略详细的方式成为三十六种。
"依地差别"成为三种，因为没有出世间[唯作心]。因为出世间唯作心不存在，因为[圣道]必定给予无间异熟。因为说"说定是无间"

6.5; su. ni. 228). Hotu tāva sekkhānaṃ uppajjamānaṃ anuttaraṃ kusalaṃ puggalantarabhāvūpanayanato saphalaṃ, arahato pana uppajjamānaṃ puggalantarabhāvūpanayanato nipphalaṃ, tassa kiriyabhāvo kasmā na icchitoti? Icchitabbo siyā. Yadi tassa punappunaṃ uppatti siyā, sakiṃyeva pana lokuttarakusalaṃ pavattati. Yadi hi punappunaṃ pavatteyya, maggacittaṃ arahatopi pavattatīti lokuttarakiriyacittaṃ siyā, na cetaṃ atthi payojanābhāvato. Tasmā natthi lokuttarakiriyaviññāṇaṃ. Kiriyaviññāṇanti ca kiriyāmattaṃ viññāṇaṃ, kusalākusalaṃ viya kiñci vipākaṃ anuppādetvā kiriyāmattameva hutvā pavattanakaviññāṇanti attho. Kasmā panetaṃ vipākaṃ na uppādetīti? Vuccate – ettha hi yadetaṃ āvajjanadvayaṃ, taṃ anupacchinnabhavamūlepi santāne pavattaṃ anāsevanatāya dubbalabhāvato abījasāmatthiyaṃ viya pupphaṃ aphalameva hoti. Yaṃ pana ucchinnabhavamūlāyaṃ santatiyaṃ pavattaṃ aṭṭhārasavidhaṃ viññāṇaṃ, taṃ samucchinnamūlāya latāya pupphaṃ viya phaladāyi na hotīti veditabbaṃ. Aññassa asambhavato kiriyahetunā nāma alobhādināva bhavitabbanti āha ‘‘alobhādikiriyahetuvirahita’’nti.

Cakkhuviññāṇādīnaṃ purecarā hutvā rūpādiārammaṇānaṃ vijānanalakkhaṇā cakkhuviññāṇādipurecararūpādivijānanalakkhaṇā. Ayaṃ pana manoviññāṇato uppannāpi visiṭṭhamananakiccābhāvena manomattā dhātūti manodhātu. Tathā hesā manoviññāṇassa paccayo na hoti. Ayamettha saṅkhepo, vitthāro pana dhātuniddese (visuddhi. 2.517) āgamissati. Āvajjanarasāti ābhogarasā, cittasantānassa vā purimākārato aññathā oṇojanarasā. Bhavaṅgavicchedapadaṭṭhānāti bhavaṅgasantānavicchedapadaṭṭhānā. Apubbārammaṇā sakideva pavattamānā sabbathā visayarasaṃ anubhavituṃ na sakkotīti iṭṭhādīsu sabbattha upekkhāyuttāva hoti.

Sādhāraṇāti sekkhāsekkhaputhujjanānaṃ sādhāraṇā. Asādhāraṇāti asekkhānaṃyeva āveṇikā. Voṭṭhabbanāvajjanarasāti pañcadvāre santīraṇena gahitārammaṇaṃ vavatthapentī viya pavattanato voṭṭhabbanarasā, manodvāre pana vuttanayena āvajjanarasā. Tathābhāvena pañcadvāramanodvāresu yathākkamaṃ voṭṭhabbanāvajjanabhāvena paccupatiṭṭhatīti tathābhāvapaccupaṭṭhānā. Voṭṭhabbanakāle santīraṇakiccānaṃ tissannaṃ ahetukavipākamanoviññāṇadhātūnaṃ āvajjanakāle yassa kassaci bhavaṅgassāti imesaṃ aññatarāpagamo etissā āsannakāraṇanti āha ‘‘ahetuka…pe… padaṭṭhānā’’ti.

Arahatanti arahataṃyeva asādhāraṇabhāvato. Anuḷāresūti aṭṭhikasaṅkhalikapetarūpādīsu, aññesu vā appaṇītesu vatthūsu. Hasituppādanarasāti hasitasseva uppādanarasā. Tathā hi taṃ cittaṃ ‘‘hasituppādana’’ntveva vuccati, na aññesaṃ hasituppādakacittānaṃ abhāvato. Aññānipi hi dvādasa somanassasahagatāni parittakusalākusalakiriyacittāni yathārahaṃ puthujjanādīnaṃ hasituppādakāni vijjanti, idaṃ pana cittaṃ vicāraṇapaññāvirahitaṃ parittesu appaṇītesu ārammaṇesu arahantānaṃ somanassamattaṃ uppādentaṃ uppajjati. Bhagavatopi uppajjatīti aṭṭhakathāyaṃ vuttaṃ, taṃ atītaṃsādīsu appaṭihatañāṇaṃ vatvā ‘‘imehi tīhi dhammehi samannāgatassa buddhassa bhagavato sabbaṃ kāyakammaṃ ñāṇapubbaṅgamaṃ ñāṇānuparivattī’’ti (mahāni. 69; cūḷani. mogharājamāṇavapucchāniddesa 85; paṭi. ma. 

我来将这段巴利文直译成简体中文：
6.5) 有学生起的无上善因为导向个体的转变故有果，而阿罗汉生起的[无上善]因为导向个体的转变故无果，为什么不认为它是唯作性呢？应当认为[是唯作性]。如果它能一再生起就是[唯作性]，但出世间善只生起一次。因为如果能一再运作，则道心在阿罗汉也会运作，就会有出世间唯作心，但这个不存在因为没有目的。因此没有出世间唯作识。"唯作识"即仅仅是唯作的识，意思是如同善不善[心]一样不产生任何异熟，仅仅成为唯作而运作的识。为什么它不产生异熟呢？说明如下：这里这两种转向[心]，即使在未断有根的相续中运作，由于不熟习而力量微弱，就像花[虽有]种子的能力也无果一样。而在已断有根的相续中运作的十八种识，应当理解如同已断根的藤蔓的花一样不能结果。因为其他[因]不可能存在，唯作因必定是无贪等，所以说"离无贪等唯作因"。
"以在眼识等之前了知色等所缘为相"即以在眼识等之前了知色等所缘为相。而这个虽然从意识生起，但因为没有特殊的了知作用，所以仅是意的界而称为意界。因为如此它不成为意识的缘。这里这是简略，详细将在界的解说中出现。"以转向为味"即以注意为味，或者以使心相续从前状态转向另一状态为味。"以断有分为足处"即以断有分相续为足处。因为[它]对新所缘只生起一次，所以完全不能体验所缘之味，因此在可意等[所缘]中一切处都与舍相应。
"共同"即有学、无学、凡夫共同[的唯作心]。"不共同"即只是无学者独特[的唯作心]。"以确定和转向为味"，因为在五门中似乎确定推度所取的所缘而运作故以确定为味，而在意门中如前所说以转向为味。"以如是性为现起"即以如是方式在五门、意门中分别以确定、转向性而现起。因为在确定时三种无因异熟意识界的推度作用，在转向时任何有分，这些中任何一个的离去是它的亲近因，所以说"以无因"等"为足处"。
"阿罗汉的"即只是阿罗汉的，因为是[他们]独特的。"在粗劣[所缘]中"即在骨锁、饿鬼相等，或其他不精妙的事物中。"以生起微笑为味"即只是以生起微笑为味。因此那个心称为"微笑生"，不是因为没有其他生起微笑的心。因为也有其他十二个欢喜俱行的有限善、不善、唯作心能随其所应使凡夫等生起微笑，但这个心缺少思察智慧，在有限的不精妙所缘中只生起阿罗汉的欢喜而已。在注释中说也在世尊生起，那是说了对过去分等无碍智之后，"具足这三法的佛世尊的一切身业都以智为前导、以智相随"。;

3.5) vacanato vicāretabbanti eke . Tattha hasituppādacittena pavattiyamānampi bhagavato sitakaraṇaṃ pubbenivāsānāgataṃsasabbaññutaññāṇānaṃ anuvattakattā ñāṇānuparivattiyevāti evaṃ pana ñāṇānuparivattibhāve sati na koci pāḷiaṭṭhakathānaṃ virodho. Evañca katvā aṭṭhakathāyaṃ ‘‘tesaṃ ñāṇānaṃ ciṇṇapariyante idaṃ cittaṃ uppajjatī’’ti vuttaṃ. Avassañca etaṃ evaṃ icchitabbaṃ, aññathā aññassāpi viññattisamuṭṭhāpakassa ahetukacittassa bhagavato uppatti na yujjeyya. Na hi viññattisamuṭṭhāpakassa taṃsamuṭṭhitāya viññattiyā kāyakammādibhāvaṃ āpajjanabhāvo vibandhatīti. Ekantato hadayavatthupadaṭṭhānā pañcavokārabhave eva uppajjanato.

Ayamettha visesoti ayaṃ sekkhaputhujjanānaṃ uppattiyā vipākuppādanasamatthatā, arahataṃ uppattiyā tadabhāvoti ubhayesaṃ santāne uppattisamupalakkhito ettha kusalakiriyaviññāṇesu viseso. Evañca katvā paccayavekallena avipākassāpi kusalākusalassa kiriyabhāvappasaṅgo nivattito hoti. Parato kusalato visesoti etthāpi eseva nayo.


让我将这段巴利文直译成简体中文：
3.5. 某些人说应该从言语来考察。在这里，即使是以微笑生起心而产生的世尊的微笑，由于随顺宿住随念、未来分智和一切知智，所以是随智而转。当这样随智而转的情况存在时，就不会与圣典和注释书有任何矛盾。正是这样，在注释书中说："在这些智的修习终点，这心生起。"这确实必须这样理解，否则世尊生起其他能引发表示的无因心是不合理的。因为对于能引发表示的（心），不会阻碍其所引发的表示成为身业等的性质。这是因为在五蕴有中必定以心所依处为近依。
这里的特殊性是：这是指在有学和凡夫相续中生起能产生异熟的能力，在阿罗汉相续中生起则没有这种能力，这是这些善和唯作识之间的差别特征。这样理解的话，就能遮遣由于缺少因缘而成为善不善的唯作性的过失。对于后面所说的"区别于善"，也是同样的道理。

455.Sabbānipi kusalākusalabyākatāni ekūnanavuti viññāṇāni honti nātisaṅkhepavitthāranayenāti adhippāyo. Paṭisandhiviññāṇādīnaṃ kiccaṃ nāma bhavantarapaṭisandhādinā ākārena pavatti eva. Tabbinimuttañca cittassa aññaṃ kiccaṃ natthīti āha ‘‘cuddasahi ākārehi pavattantī’’ti.

Ānubhāvenāti sāmatthiyena. Katūpacitaṃ hi kammaṃ avasesapaccayasamavāye vipākaṃ dentaṃ attano ānubhāvaṃ vissajjantaṃ viya hoti. Devamanussesūti chasu kāmāvacaradevesu ceva manussesu ca. Kammakammanimittagatinimittānanti ettha kammaṃ nāma katūpacitaṃ kāmāvacarakusalakammaṃ, tañca kho vipākadānāya laddhokāsaṃ. Tenāha ‘‘paccupaṭṭhita’’nti. Kammanimittaṃ kammāyūhanakkhaṇe cetanāya paccayabhūtaṃ deyyadhammādi. Gatinimittaṃ yaṃ gatiṃ upapajjati, tappariyāpannaṃ rūpāyatanaṃ. Paṇḍakādibhāvanti paṇḍakamūgamammanādibhāvaṃ. Dubbalassa dvihetukakusalassa vipākabhūtā upekkhāsahagatāhetumanoviññāṇadhātu dubbala…pe… manoviññāṇadhātu. Nesanti bhāvitarūpārūpāvacarakusalānaṃ sattānaṃ. Kammanimittamevāti pathavīkasiṇādikaṃ attano kammārammaṇameva.

Evaṃtāvetthāti ettha viññāṇakkhandhaniddese evaṃ saṅkhepato sarūpadassanamatteneva ekūnavīsatiyā vipākaviññāṇānaṃ paṭisandhivasena pavatti veditabbā. Bhavālambanādivibhāgena pana yadettha vattabbaṃ, taṃ paṭiccasamuppādakathāyaṃ āgamissatīti.

Taṃ tanti ekūnavīsatiyā paṭisandhiviññāṇesu yaṃ yaṃ uppajjitvā niruddhaṃ, taṃ taṃ anantaraṃ uppattiyā anubandhamānaṃ. Tassa tassevāti yassa yassa kammassa vipākabhūtaṃ paṭisandhiviññāṇaṃ, tassa tasseva. Tasmiññevāti kammādike eva. Kammañce paṭisandhiviññāṇassa ārammaṇaṃ, tasmiṃ kamme, atha kammanimittaṃ, gatinimittañca, tasmiṃ kammanimitte gatinimitteti attho. Tādisamevāti yādisaṃ paṭisandhiviññāṇaṃ hetuto, sesasampayuttadhammato ca tādisameva. Santānavinivattaketi bhavaṅgasantānassa vinivattanake. Aññasmiṃ āvajjanasaṅkhāte cittuppāde. Kiriyamayacitteneva supinadassanaṃ hotīti āha ‘‘supinaṃ apassato’’ti. Aparimāṇasaṅkhyampi pavattatiyeva, tathā hidaṃ upapattibhavassa aṅgabhāvena pavattanato ‘‘bhavaṅga’’nti vuccati. Tesaññevāti paṭisandhibhūtānaṃyeva.


我来将这段巴利文直译成简体中文：
455. 所有的善、不善和无记识总共是八十九种，这是依照不太简略也不太详细的方法来说的，这是其要义。结生识等的作用就是以连结后有等的方式运作。除此之外，心没有其他作用，所以说"以十四种方式运作"。
以威力是指以能力。已造作的业在其余诸缘和合时给予果报，好像释放自己的威力一样。在天人中是指在六欲界天以及人间。关于业、业相和趣相，其中业是指已造作的欲界善业，而且是已得到机会产生果报的。所以说"现前"。业相是指造作业时作为思的缘的施物等。趣相是指将要投生的趣所摄的色处。阉者等状态是指阉者、哑者、聋者等状态。弱的二因善业的果报是舍俱无因意识界，弱的......意识界。对他们是指已修习色界、无色界善业的有情。只有业相是指地遍等自己的业所缘。
如是在此即是说在此识蕴的解说中，应当知道十九种果报识以结生的方式运作，仅仅是以如是简略显示其自性。而关于有所缘等的区分，其中应该说的，将在缘起的解说中出现。
彼彼是指在十九种结生识中，凡是已生起后灭去的，彼彼无间生起相续。彼彼即是指作为任何业的果报的结生识，就是那个业的。在彼即是在业等。如果业是结生识的所缘，就是在那个业，如果是业相和趣相，就是在那个业相和趣相的意思。如是即是指如同结生识在因和其余相应法方面是如此。在断绝相续时是指在断绝有分相续时。在其他即转向的心生起。因为以唯作心见梦，所以说"不见梦"。即使无量数也仍然运作，如是这因为是作为生有的支分而运作，所以称为"有分"。彼等即是指仅作为结生的。


Indriyānīti cakkhādīni indriyāni. Ārammaṇagahaṇakkhamānīti rūpādiārammaṇaṃ gahetuṃ samatthāni. Mātukucchigatakāle viya hi bahinikkhantakālepi na tāva indriyāni sakiccakāni honti, anukkamena pana visadabhāvaṃ pattakāle eva sakiccakāni honti. Tenevāha ‘‘idha paripakkattā āyatanāna’’nti. Āpāthagateti yogyadesāvaṭṭhite. Tameva yogyadesāvaṭṭhitaṃ rūpaṃ paṭicca ghaṭṭanā paccayaṃ laddhā. Ghaṭṭanāti paṭighāto, yena byāpārādivisesapaccayantarasahite cakkhussa visaye vikāruppattivisadisuppattivisayassa iṭṭhāniṭṭhabhāvena anuggaho, upaghāto cāti attho. Tatoti ghaṭṭanānantaraṃ. Ghaṭṭanānubhāvenāti ghaṭṭanābalena. Bhavaṅgacalananti bhavaṅgacittassa pakampanaṃ, tathā dvikkhattuṃ pavattiyā visadisassa kāraṇabhāvūpagamananti attho. Tañhi cittasantānassa purimāvatthāya bhinnāvatthāhetutāya calanaṃ viyāti ‘‘calana’’nti vuttaṃ. Visayavisayībhāvasiddhāya dhammatāya ārammaṇassa abhimukhībhāvena pasādassa tāva ghaṭṭanā hotu, aññasannissitassa pana bhavaṅgassa calanaṃ kathaṃ hotīti? Taṃsambandhabhāvato. Bheritale ṭhapitāsu sakkharāsu ekissā sakkharāya ghaṭitāya tadaññasakkharāyaṃ ṭhitamakkhikā calanaṃ cettha udāharaṇanti. Tadeva rūpanti tadeva bhavaṅgacalanassa paccayabhūtaṃ āpāthagataṃ rūpāyatanaṃ. Bhavaṅgaṃ vicchindamānā viyāti bhavaṅgasantānaṃ vicchindantī viya. Tadārammaṇuppattiyā parato bhavaṅgassa uppajjanato visayaggahaṇaṃ pañcadvārāvajjanaṃ vatvā tadanantaraṃ dassanādīsu vattabbesu tāni avatvā manodvārāvajjanassa gahaṇaṃ uddese dvinnaṃ āvajjanānaṃ āvajjanasāmaññena gahitattā.

Āvajjanānantaranti pañcadvārāvajjanānantaraṃ. Ye hadayavatthu viya sampaṭicchanādivīthicittānipi nānujānanti, tesaṃ ‘‘sampaṭicchanāya cakkhuviññāṇadhātuyā’’tiādinā tattha tattha pāḷi āgatā. Na hi sakkā pāḷiṃ paṭisedhetuṃ.

‘‘Sacemahantaṃ hotī’’ti idaṃ javanapariyosānāya cittappavattiyā vuccamānattā vuttaṃ. Cuddasacittakkhaṇāyukañhi ārammaṇamidha ‘‘mahanta’’nti adhippetaṃ, tañca uppajjitvā dviticittakkhaṇātītaṃ hutvā āpāthagamanavasena veditabbaṃ.

Yathāvavatthāpiteti voṭṭhabbanena vuttākārena katavavatthāpane. Āvajjanāya, voṭṭhabbanassa ca vuttattā ‘‘avasesakāmāvacarakiriyāna’’nti avasesaggahaṇaṃ kataṃ. Cha satta vāti vā-saddena ‘‘pañca vā’’ti idampi vuttamevāti daṭṭhabbaṃ. Suttamucchitādikāle hi pañcapi javanāni javantīti.

Tāniyevāti ‘‘aṭṭhannaṃ vā’’tiādinā (visuddhi. 

我来将这段巴利文直译成简体中文：
诸根即是眼等诸根。能取所缘是指能够取得色等所缘。就像在母胎中时一样，即使在出生后，诸根也还不能执行其作用，只有在逐渐达到清晰状态时才能执行其作用。因此说"在此诸处已成熟"。已现起是指处在适当位置。依于处在适当位置的色而得到撞击的缘。撞击即是对抗，由此在具有作用等其他特殊缘的眼的境界中，产生变化或不同的生起，以及对可意不可意的支持和损害的意思。从彼即是从撞击之后。以撞击的威力即是以撞击的力量。有分波动即是有分心的震动，即是指以如是二次运作而成为不同的原因的意思。因为那是心相续从前一状态变成不同状态的原因，所以称为"波动"。通过境和能取境的关系成就的法性，所缘面向净色而有撞击是可以的，但是依于其他的有分如何会有波动呢？因为有关联性。这里的譬喻是：在鼓面上放置诸石子时，撞击一个石子，其他石子上的蚂蚁也会动。彼色即是彼作为有分波动的缘而已现起的色处。好像切断有分即是好像切断有分相续。因为在得所缘之后有分会生起，所以说了五门转向取境之后，在应该说见等时不说那些而取意门转向，是因为在总说中以转向的共性取两种转向。
转向之后即是五门转向之后。对于那些不承认像心所依处一样的领受等路心的人们，在诸经中有"以领受的眼识界"等说法。因为不能否认圣典。
"如果是大所缘"这是因为要说到速行终了的心的运作而说的。因为这里"大"是指寿命为十四心刹那的所缘，这应当知道是在生起后经过二三心刹那而现起的方式。
如已确定即是如确定心所说的方式已确定。因为已说了转向和确定，所以说"其余欲界唯作"时作"其余"的摄取。六或七中的"或"字，应当看到也包含了"或五"的意思。因为在昏迷等时也有五个速行生起。
彼等即是以"八个或"等。

2.455) vuttāni ekūnatiṃsa kāmāvacarajavanāniyeva. Ito aññaṃ manodvārāvajjanānantaraṃ uppajjanakacittaṃ nāma natthīti dassanatthaṃ evakāraggahaṇaṃ. ‘‘Gotrabhūto’’ti idaṃ gotrabhuṭṭhāniyānaṃ parikammavodānānampi gahaṇaṃ, na gotrabhuno eva. Phalacittānīti samāpattivasena pavattanakaphalacittāni. Yaṃ yaṃ laddhapaccayanti yaṃ yaṃ javanaṃ rūpāvacarajavanādivasena gotrabhuanantaraṃ uppattiyā laddhapaccayaṃ.

Atimahantanti soḷasacittakkhaṇāyukaṃ. Tattha hi tadārammaṇacittaṃ uppajjati, na aññattha. Vibhūtanti supākaṭaṃ, tañca kāmāvacarameva. Tattha hi tadārammaṇassa uppatti. Kāmāvacarajavanāvasāneti kāmāvacarajavanasseva avasāne. Na hi taṃ kāmataṇhāhetukakammanibbattaṃ mahaggatānuttarajavanaṃ anubandhati ajanakattā, janakāsadisattā ca. Yathā gehato bahi gantukāmo taruṇadārako janakaṃ, janakasadisaṃ vā anubandhati, na aññaṃ, evamidampi . Tatthāpi na sabbasmā javanā sabbaṃ javanena tadārammaṇassa niyametabbato, ārammaṇena ca vedanāya parivattetabbato. Tatthāyaṃ niyamo – parittakusalalobhamohamūlasomanassasahagatakiriyajavanānaṃ aññatarānantaraṃ atimahati visaye pañcannaṃ somanassasahagatānaṃ aññataraṃ tadārammaṇaṃ uppajjati, tathā parittakusalākusalaupekkhāsahagatakiriyajavanānaṃ aññatarānantaraṃ upekkhāsahagatānaṃ channaṃ tadārammaṇānaṃ aññataraṃ pavattati. Iṭṭhārammaṇādīnanti iṭṭhaiṭṭhamajjhattaaniṭṭhārammaṇānaṃ vasenāti sambandho. Tayidaṃ ārammaṇena vedanāparivattidassanatthaṃ vuttaṃ. ‘‘Purimakammavasenā’’ti idaṃ tadārammaṇavisesadassanatthaṃ. Na hi paṭisandhijanakameva kammaṃ tadārammaṇaṃ janeti, atha kho aññakammampi. Taṃ pana paṭisandhidāyinā kammena nibbattetabbatadārammaṇato visadisampi nibbattetīti. ‘‘Javanacittavasenā’’ti idaṃ tadārammaṇaniyamadassanatthaṃ. ‘‘Javanena tadārammaṇaṃ niyametabba’’nti hi vuttaṃ. Ādi-saddena paṭisandhicittaṃ saṅgaṇhāti. Tañhi attano ukkaṭṭhatarassa tadārammaṇassa paccayo na hoti. Yo yo paccayo laddho hotīti yathāvuttesu iṭṭhārammaṇādīsu yo yo tadārammaṇassa uppattiyā paccayo samaveto hoti. Kiñci antaranti kiñci khaṇantaraṃ. Udakamivāti paṭisotaṃ gacchantaṃ udakamiva.

Dvikkhattuṃ sakiṃ vāti vacanasiliṭṭhavasena vuttaṃ ‘‘aṭṭha vā dasa vā’’tiādīsu (a. ni. 8.11; pārā. 11) viya. Dvikkhattuṃyeva pana vaṇṇenti. Vipākacittattā, āvajjanassa ca vidūrattā, mūlabhavaṅgādibhavaṅgasāmaññasabbhāvato ca bhavaṅgassa ārammaṇe pavattanārahaṃ samānaṃ tassa javanassa ārammaṇaṃ ārammaṇaṃ etassāti tadārammaṇanti vuccati ekassa ārammaṇasaddassa lopaṃ katvā ‘‘kāmāvacaraṃ, oṭṭhamukha’’nti ca yathā. Ettha ca keci ‘‘paṭṭhāne ‘kusalākusale niruddhe vipāko tadārammaṇatā uppajjatī’ti (paṭṭhā. 1.

我来将这段巴利文直译成简体中文：
2.455. 所说的就是二十九个欲界速行。为了显示除此之外没有所谓在意门转向之后生起的心，所以用了"就是"这个词。"种姓"这个词不仅包含种姓，也包含遍作和净化。果心是指以定的方式运作的果心。随得何缘是指随着什么速行，以色界速行等方式在种姓之后得到生起的缘。
极大即是寿命为十六心刹那。因为在那里所缘心生起，而不在其他地方。明显即是非常明显，而且只是欲界的。因为在那里有所缘生起。在欲界速行终了即是只在欲界速行的终了。因为它不随顺欲爱为因的业所生的广大和出世间速行，因为不能产生，也因为不相似能产生者。就像想要出门外的幼童跟随父亲或像父亲的人，而不跟随其他人，这也是如此。在那里也不是从一切速行之后都有一切所缘，因为所缘要由速行决定，而且感受要随所缘而转变。这里的规则是：在欲界善、贪根、痴根、喜俱唯作速行之一之后，在极大境界中，生起五种喜俱所缘之一，同样在欲界善、不善、舍俱唯作速行之一之后，运作六种舍俱所缘之一。可意所缘等是指以可意、极可意、中性、不可意所缘的方式相关联。这是为了显示感受随所缘而转变而说的。"依前业"这是为了显示所缘的特殊性。因为不是只有产生结生的业产生所缘，而是其他业也会产生。但是它也会产生与应当由能产生结生的业所产生的所缘不同的所缘。"依速行心"这是为了显示所缘的确定性。因为说"所缘应由速行决定"。等字包含结生心。因为它不能成为比自己更殊胜的所缘的缘。随得何缘即是在所说的可意所缘等中，随何种所缘生起的缘和合。某些间隔即是某些刹那间隔。如水即是如逆流而行的水。
二次或一次是依语言流畅的方式而说，如"八或十"等。但是只解释为二次。因为是果报心，而且转向远离，以及有分与根本有分等有分的共性，所以在所缘中适合运作的同一速行的所缘称为所缘，通过省略一个所缘字，如"欲界"、"唇口"等。这里有些人说："在发趣论中说'善不善灭时，果报以所缘性生起'"。

1.406) vipākadhammadhammānaṃ eva anantaraṃ tadārammaṇaṃ vutta’’nti kiriyājavanānantaraṃ na icchanti. Vipphāravantaṃ hi javanaṃ nāvaṃ viya nadīsoto bhavaṅgaṃ anubandhati, na pana chaḷaṅgupekkhāvato santavuttikiriyajavanaṃ paṇṇapuṭaṃ viya nadīsototi. Tayidaṃ labbhamānassāpi kenaci adhippāyena katthaci avacanaṃ dissati, yathā taṃ dhammasaṅgahe akusalaniddese labbhamānopi adhipati na vutto. Yañca paṇṇapuṭaṃ nidassitaṃ, tampi nidassitabbena na samānaṃ. Nāvāpaṇṇapuṭānañhi nadīsotassa āvaṭṭanaṃ, gati ca visadisīti nāvāya nadīsotassa anubandhanaṃ, paṇṇapuṭassa ananubandhanañca yujjati, idha pana kiriyajavanetarajavanānaṃ bhavaṅgasotassa āvaṭṭanaṃ, gati ca sadisīti etassa ananubandhanaṃ, itarassa anubandhanañca na yujjati. Tasmā vicāretabbaṃ.

Bhavaṅgamevāti avadhāraṇaṃ bhavapariyosānassa idha na adhippetattā. Aññathā tadārammaṇāvasāne cutipi na hotiyeva. Dassanādīnīti dassanasavanaghāyanasāyanaphusanāni. Iti-saddo ādiattho, tena sampaṭicchanādīnaṃ saṅgaho daṭṭhabbo. Paṭisandhito bhavaṅgameva, bhavaṅgato āvajjanamevāti evaṃ pavattacittaniyamavaseneva. Tampīti cuticittampi. Paṭisandhibhavaṅgacittāni viya ekūnavīsatividhameva hoti atthato bhedābhāvato.

Bhavagatiṭhitinivāsesūti tīsu bhavesu, pañcasu gatīsu, sattasu viññāṇaṭṭhitīsu, navasu sattāvāsesu ca. Yo panettha acittako, so idha na gahetabbo viññāṇakathābhāvato. ‘‘Etthā’’ti idaṃ ‘‘saṃsaramānānaṃ sattāna’’nti iminā sambandhitabbaṃ. Ettha etesu vuttanayena saṃsaramānesu sattesu yo pana arahattaṃ pāpuṇāti sammāpaṭipattimanvāyāti adhippāyo. Tassa arahato niruddhameva hoti cittaṃ appaṭisandhikabhāvato.

Iti viññāṇakkhandhe vitthārakathāmukhavaṇṇanā.

Vedanākkhandhakathāvaṇṇanā



我来将这段巴利文直译成简体中文：
1.406. 有福门和无记法之后才说有所缘，因此他们不接受唯作速行之后有所缘。因为有扩散的速行如船一样随顺有分之流，而具有六支舍的寂静运作的唯作速行则如叶包一样不随顺河流。这虽然可得，但出于某种意图在某处不说，就像在法集论不善的解说中虽可得但没说增上。而所举的叶包的譬喻，也与应举的不同。因为船和叶包对河流的转向和行进是不同的，所以船随顺河流，叶包不随顺是合理的，但在这里唯作速行和其他速行对有分流的转向和行进是相同的，所以这个不随顺，另一个随顺是不合理的。因此应当考察。
只是有分，这个限定词是因为这里不是指有的终结。否则在所缘终了时也不会有死亡。见等即是见、闻、嗅、尝、触。"等"字是指等等的意思，由此应当知道包含领受等。从结生只到有分，从有分只到转向，如是只是依已生起心的确定。彼即是死亡心也。如结生和有分心一样是十九种，因为实质上没有差别。
在诸有、趣、住处、居处中即是在三有、五趣、七识住、九有情居中。但是这里不应取无心的，因为不是识的论述。"在此"这个词应当与"轮回的诸有情"相连。在此即是在如说的方式轮回的诸有情中，若有人随顺正确的修行而证得阿罗汉果，这是其要义。那个阿罗汉的心完全灭尽，因为不再有结生。
如是识蕴详细论述门的解释。
受蕴论述的解释。

456. Vedena anubhavanākārena ayitaṃ pavattaṃ vedayitaṃ, vedayitanti lakkhitabbadhammajātaṃ vedayitalakkhaṇaṃ. Taṃ pana atthato vedanā evāti āha ‘‘vedayitalakkhaṇaṃ nāma vedanāvā’’ti. Atha vā vedayitaṃ lakkhaṇaṃ etissāti kappanāsiddhaṃ bhedaṃ nissāya aññapadatthasamāsavasenāpi vedanāva vuccatīti āha ‘‘vedayitalakkhaṇaṃ nāma vedanāvā’’ti. Vedayati vedayatīti byāpanicchāvasena vacanaṃ vedanāya savisaye abhiṇhappavattidassanatthaṃ. Sabhāvadhammato añño kattā natthīti dassanatthaṃ kattuniddeso. Itīti aniyamato hetuattho. Khoti vacanālaṅkāramattaṃ. Tasmāti tassa niyamanaṃ. Idaṃ vuttaṃ hoti – yasmā yathāpaccayaṃ ārammaṇarasaṃ anubhavati, tasmā vedanāti vuccatīti.

‘‘Kusalaviññāṇenasampayuttā’’ti idaṃ kusalāya vedanāya upalakkhaṇaṃ daṭṭhabbaṃ. Yā kāci kusalā vedanā, sabbā sā kusalena viññāṇena sampayuttāti, na pana tassā kusalabhāvasaṃsiddhidassanatthaṃ. Na hi kusalena viññāṇena sampayogato kusalāya vedanāya kusalabhāvo, atha kho yonisomanasikārādikato. Tenāha ‘‘jātivasenā’’ti. Akusalādīsupi eseva nayo. Yathā pana jātivasena kusalādiviññāṇasampayuttatāya tividhā, evaṃ yāva ekūnanavutiviññāṇasampayuttāti ekūnanavutividhā veditabbā. Sabhāvabhedatoti sampayuttabhūmiārammaṇādivasena labbhamānaṃ bhedaṃ aggahetvā kevalaṃ sabhāvakatabhedato evāti attho.

‘‘Pañcavidhā’’ti vatvā taṃ pañcavidhataṃ dassetuṃ ‘‘sukha’’ntiādi vuttaṃ. Tattha sukhayatīti sukhaṃ, kāyaṃ, sampayuttadhamme ca laddhassāde karotīti attho. Suṭṭhu vā khādati, khaṇati vā kāyikaṃ ābādhanti sukhaṃ. Sukaraṃ okāsadānaṃ etassāti sukhanti apare. Dukkhayatīti dukkhaṃ, kāyaṃ, sampayuttadhamme ca vibādhatīti attho. Duṭṭhu vā khādati, khaṇati vā kāyikaṃ assādanti dukkhaṃ. Dukkaraṃ okāsadānaṃ etassāti dukkhanti apare. Somanassupekkhānaṃ saddattho heṭṭhā vuttoyeva. Domanassassa somanasse vuttanayānusārena veditabbaṃ. Kiṃ pana kāraṇaṃ mānasetarasātāsātavasena sukhaṃ, dukkhañca vibhajitvā vuttaṃ ‘‘sukhaṃ somanassaṃ dukkhaṃ domanassa’’nti, upekkhā pana mānasī, itarā ca ekadhāva vuttāti? Bhedābhāvato. Yathā hi anuggahūpaghātakatāya sukhadukkhāni aññathā kāyassa anuggahamupaghātañca karonti, aññathā manaso, na evamupekkhā. Tasmā bhedābhāvato ekadhāva upekkhā vuttāti.


我来将这段巴利文直译成简体中文：
456. 感受即是以体验的方式而发生的感受，应当以感受为相的法是感受相。而那从意义上来说就是感受，所以说"所谓感受相就是感受"。或者以"感受是它的相"这种概念上成立的区分，依靠其他词义的复合词的方式，也说是感受，所以说"所谓感受相就是感受"。"感受感受"这样以遍满欲求的方式说，是为了显示感受在自己的境界中经常运作。为了显示除了自性法外没有其他作者，所以说作者。"因此"是不确定的因的意思。"确实"只是语言的装饰。"所以"是对它的确定。这是说：因为随缘感受所缘的滋味，所以称为感受。
"与善识相应"这应当看作是善受的标志。任何善受，一切都与善识相应，但不是为了显示它的善性的成就。因为善受的善性不是由于与善识相应，而是由于如理作意等。所以说"依种类"。在不善等中也是这个道理。如同依种类与善等识相应而有三种，如是应当知道直到与八十九识相应而有八十九种。从自性差别即是不取相应、地、所缘等方面得到的差别，而仅仅是从自性所作的差别的意思。
说了"五种"之后，为了显示这五种性而说"乐"等。其中使快乐即是乐，即是使身和相应法得到愉悦的意思。或者是善好地吃，或者是挖掘身体的病痛即是乐。其他人说能容易地给予机会即是乐。使痛苦即是苦，即是损害身和相应法的意思。或者是恶劣地吃，或者是挖掘身体的乐味即是苦。其他人说难以给予机会即是苦。喜和舍的词义已在前面说过。忧应当随顺喜所说的方式理解。为什么因以心和其他的愉悦不愉悦的方式分别说乐和苦为"乐、喜、苦、忧"，而舍则是心的和其他的只说为一种呢？因为没有差别。因为如乐苦以支持和损害性对身体的支持和损害是一种方式，对心是另一种方式，舍则不是如此。因此由于没有差别，舍只说为一种。


Tattha yena sabhāvabhedena vedanā pañcavidhā, sā pavattiṭṭhāne dassite supākaṭā hotīti pavattiṭṭhānaṃ tāva dassetuṃ ‘‘tatthā’’tiādi āraddhaṃ. Akusalavipākenāti etthāpi ‘‘kāyaviññāṇena sampayutta’’nti ānetvā sambandhitabbaṃ. Yathā adhikaraṇīmatthake kappāsapicupiṇḍaṃ ṭhapetvā ayokūṭena paharantassa picupiṇḍaṃ atikkamitvā kūṭaṃ adhikaraṇiṃ gaṇhāti, nighaṃso balavā hoti, evaṃ paṭighaṭṭanānighaṃsassa balavabhāvato iṭṭhe, iṭṭhamajjhatte ca ārammaṇe kāyaviññāṇaṃ sukhasahagataṃ hoti. Aniṭṭhe, aniṭṭhamajjhatte ca dukkhasahagatanti āha ‘‘kusala…pe… dukkha’’nti. Kāmāvacaravipākaviññāṇāni pañca kammārammaṇavasena somanassasahagatāni honti, rūpāvacaravipākāni cattāri kammavasena, sesāni terasa kāmāvacarāni, aṭṭha rūpāvacarāni, dvattiṃsa lokuttarāni, yathārahaṃ cetobhisaṅkhārārammaṇapādakādivasena somanassasahagatāni hontīti āha ‘‘somanassaṃ dvāsaṭṭhiyā viññāṇehi sampayutta’’nti. Domanassaṃ dvīhi akusalaviññāṇehi sampayuttaṃ cetobhisaṅkhārārammaṇādivasena.

Avasesapañcapaññāsāyāti yathāvuttāni chasaṭṭhi viññāṇāni ṭhapetvā avasesāya pañcapaññāsāya. Tattha kusalākusalavipākāni iṭṭhāniṭṭhesu nibbikappakāni sukhadukkhasampayuttāni bhavituṃ yuttānipi dvinnaṃ picupiṇḍānaṃ viya dvinnaṃ dvinnaṃ upādārūpānaṃ ghaṭṭanānighaṃsassa mandabhāvato cakkhādisannissitāni aṭṭhapi viññāṇāni sabbattha upekkhāsampayuttāneva honti, tathā balavapaccayatāya sukhadukkhānaṃ tesañca tadabhāvato. Apubbārammaṇanissayappavattīni āvajjanasampaṭicchanaviññāṇāni, asadisānantarappaccayaṃ kiriyārambhassa ādibhūtaṃ voṭṭhabbanaṃ, kāyadukkhapadhānatāya akusalaphalassa tadupanissayabhūtaṃ akusalavipākapaṭisandhiādi, iṭṭhamajjhattārammaṇappavattīni kāmāvacarakusalavipākaviññāṇāni ca upekkhāsahagatāniyeva honti. Kammavasena vā vipākānubhavanassa iṭṭhāniṭṭhārammaṇesu adukkhamasukhabhāvo yutto. Sati ca vipākabhūtāya upekkhāya sukhadukkhamajjhattabhāve kammārammaṇavasena kusalavipākāya iṭṭhabhāvo, akusalavipākāya aniṭṭhabhāvo ca veditabbo. Avasiṭṭhāni pana sattatiṃsa viññāṇāni cetobhisaṅkhārārammaṇapādakādivasena upekkhāsampayuttāni hontīti evaṃ pañcapaññāsāya viññāṇehi upekkhāya sampayuttatā veditabbā.

Salakkhaṇaṃ nāma dhammānaṃ anaññasādhāraṇo sabhāvo, anubhavanañca sabbavedanānaṃ sādhāraṇalakkhaṇanti taṃ paṭiniyatena ārammaṇena niyametvā dassento āha ‘‘iṭṭhaphoṭṭhabbānubhavanalakkhaṇaṃ sukha’’nti tassa byabhicārābhāvato. Bhusaṃ brūhanaṃ vaḍḍhanaṃ upabrūhanaṃ. Tayidaṃ kāmañca cetasikasukhepi labbhati, taṃ pana savikappakaṃ cetobhisaṅkhāravasenāpi hoti. Idantu nibbikappakaṃ sabhāvasiddhattā tato sātisayanti āha ‘‘sampayuttānaṃ upabrūhanarasa’’nti. Assādiyatīti assādo, sukhāvedanā. Tenāha bhagavā ‘‘yaṃ, bhikkhave, pañcupādānakkhandhe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ vuccati, bhikkhave, pañcupādānakkhandhesu assādo’’ti (saṃ. ni. 

我来将这段巴利文直译成简体中文：
在此为了显示感受以什么自性差别而有五种，在显示生起处时会更加明显，所以首先显示生起处而开始说"在此"等。在"不善果报"这里也应当带入"与身识相应"来连接。就像在砧板上放置棉花团，用铁锤敲打时，锤子穿过棉花团而击中砧板，摩擦变得强烈，同样由于撞击摩擦的强烈性，在可意和可意中性的所缘中，身识是乐俱的。在不可意和不可意中性的所缘中是苦俱的，所以说"善......苦"。欲界果报识五种依业所缘而喜俱，色界果报四种依业，其余十三欲界、八色界、三十二出世间，随其适合依心行所缘的基础等而喜俱，所以说"喜与六十二识相应"。忧与两种不善识相应，是依心行所缘等的方式。
其余五十五即是除去所说的六十六识后剩余的五十五。其中善不善果报对可意不可意无分别而适合与乐苦相应，但是如同两团棉花一样，由于两种所造色的撞击摩擦微弱，所以依眼等的八种识在一切处都是舍俱的，同样由于强有力的缘性而有乐苦，而它们则没有那个。以新所缘和所依而运作的转向和领受识，以不同的无间缘而为唯作开始的确定，以身苦为主的不善果报而为其近依的不善果报结生等，以及运作于可意中性所缘的欲界善果报识都是舍俱的。或者依业而对可意不可意所缘感受果报时，适合是不苦不乐的。而当果报的舍处于乐苦中性时，应当知道依业所缘方式，善果报是可意性，不善果报是不可意性。其余三十七识则依心行所缘的基础等而与舍相应，如是应当知道舍与五十五识相应。
自相即是诸法不共于他的自性，而感受是一切感受的共相，所以通过确定的所缘来限定它而说"乐以感受可意触为相"，因为它没有例外。增长即是强烈的增长。这虽然在心的乐中也可得，但那是有分别的，也依心行而有。而这是无分别的，因为自性成就而超胜于彼，所以说"以增长相应法为味"。享受即是乐，乐受。所以世尊说："诸比丘，缘于五取蕴而生起乐和喜，诸比丘，这称为五取蕴中的乐味。"

3.26). Kāyanissitattā kāye bhavo kāyiko, so eva assādo tathā paccupatiṭṭhatīti kāyikaassādapaccupaṭṭhānaṃ. Kāyindriyapadaṭṭhānaṃ anaññavatthukattā.

Dukkhassa lakkhaṇādīni vuttanayānusārena veditabbāni.

Sabhāvato , parikappato vā iṭṭhassa ārammaṇassa anubhavanalakkhaṇaṃ iṭṭhārammaṇānubhavanalakkhaṇaṃ. Tenāha ‘‘yathā tathā vā iṭṭhākārasambhogarasa’’nti, yathābhūtena vā ayathābhūtena vā iṭṭhākārena ārammaṇassa saṃbhuñjanarasaṃ, paccanubhavanakiccanti attho. ‘‘Passaddhipadaṭṭhāna’’nti idaṃ ‘‘passaddhakāyo sukhaṃ vedetī’’ti (saṃ. ni. 5.376; a. ni. 11.12) suttapadaṃ nissāya vuttaṃ, taṃ pana nirāmisasomanassavasena veditabbaṃ.

Somanasse vuttavipariyāyena domanassassa lakkhaṇādīni veditabbāni. Domanassassa kāmadhātuyaṃ uppajjanato ekantena hadayavatthupadaṭṭhānatā tato viseso.

Majjhattassa, ārammaṇassa majjhattaṃ vā vedayitaṃ anubhavanaṃ lakkhaṇaṃ etissāti majjhattavedayitalakkhaṇā. Majjhattānubhavanato eva sampayuttānaṃ nātiupabrūhanamilāpanarasā. ‘‘Santabhāvapaccupaṭṭhānā’’ti idaṃ anavajjāya nirāmisāya upekkhāya vasena veditabbaṃ, na sabbāya.

Iti vedanākkhandhe vitthārakathāmukhavaṇṇanā.

Saññākkhandhakathāvaṇṇanā

457.Sañjānanalakkhaṇaṃ nāma saññāvātiādīsu yaṃ vattabbaṃ, taṃ vedanākkhandhaniddese vuttanayeneva veditabbaṃ.

Kāmaṃ vedanāyapi vippayuttaṃ viññāṇaṃ natthi, tassā pana sabhāvato bhinnattā kāyaci vedanāya sampayuttampi kāyaci vippayuttaṃ hoti. Saññāya pana īdisaṃ natthīti āha ‘‘na hi taṃ viññāṇaṃ…pe… saññāyā’’ti.

Sabbāvāti catubhūmikāpi. Atha vā yathā vedanā bhinnasabhāvattā bhedanalakkhaṇādito vuttā, na evamayaṃ, ayaṃ pana sabbāva sañjānanalakkhaṇā . Nīlādibhedassa ārammaṇassa sañjānanaṃ saññaṃ katvā jānanaṃ lakkhaṇaṃ etissāti sañjānanalakkhaṇā. Tathā hi sā abhiññāṇena sañjānanato paccābhiññāṇarasāti vuccati. Nimittena hi puna sañjānanakiccā paccābhiññāṇarasā. Tassā vaḍḍhakissa dārumhi abhiññāṇaṃ katvā tena abhiññāṇena paccābhijānanakāle pavatti veditabbā. Tenāha ‘‘tadeveta’’ntiādi. Puna sañjānanassa paccayo punasañjānanapaccayo, tadeva nimittaṃ puna…pe… nimittaṃ, tassa karaṇaṃ, puna…pe… karaṇaṃ, punasañjānanapaccayabhūtaṃ vā nimittakaraṇaṃ puna…pe… karaṇaṃ, tadassā kiccanti punasañjānanapaccayanimittakaraṇarasā. Punasañjānananimittakaraṇaṃ nimittakārikāya, nimittena sañjānanantiyā ca sabbāya saññāya samānaṃ yojetabbaṃ. Abhinivesakaraṇaṃ ‘‘idameva sacca’’nti (ma. ni. 2.187, 202, 203, 427; ma. ni. 3.27-29) saññābhinivesamatteneva daṭṭhabbaṃ. Yathāupaṭṭhitavisayapadaṭṭhānā avikappasabhāvattā. Ñāṇasampayuttā pana saññā ñāṇameva anuvattati, tasmā abhinivesakārikā, viparītaggāhikā ca na hoti. Eteneva samādhisampayuttatāya aciraṭṭhānatā ca na hotīti veditabbā. Evaṃ rāgadiṭṭhimānādisampayuttāya saññāya rāgādianuvattikabhāvoti.

Iti saññākkhandhe vitthārakathāmukhavaṇṇanā.

Saṅkhārakkhandhakathāvaṇṇanā



我来将这段巴利文直译成简体中文：
3.26. 因依身而存在称为身的，那个享受如是现起即是身乐的现起。以身根为足处是因为没有其他所依。
苦的相等应当随顺所说的方式理解。
以自性或概念的可意所缘的感受为相即是可意所缘感受为相。所以说"以如是或如是可意行相受用为味"，即是以真实或非真实的可意行相受用所缘为味，即是感受的作用的意思。"以轻安为足处"这是依据"身轻安者感受乐"这经文而说的，但这应当依无染喜的方式理解。
忧的相等应当以与喜所说相反的方式理解。忧因在欲界生起，所以只以心所依处为足处是它的特殊性。
以中性的，或中性所缘的感受为相即是中性感受为相。因为是中性感受，所以以不太增长也不太损减相应法为味。"以寂静性为现起"这应当依无过失的无染舍的方式理解，不是一切舍。
如是受蕴详细论述门的解释。
想蕴论述的解释。
457. 在"认知为相即是想"等中应当说的，应当依受蕴解说中所说的方式理解。
虽然也没有离开感受的识，但是因为它自性有差别，所以与某些感受相应而与某些感受不相应。但想没有这样的情况，所以说"因为没有识......想"。
一切即是包括四地的。或者如感受因为自性有差别而从差别相等说起，这不是如此，而这一切都是以认知为相。以认知青等差别的所缘为相即是认知为相。因此说它以标识而认知所以以再认为味。因为以相而有再认知的作用，所以以再认为味。应当知道它的运作如同木匠在木材上作标记，在以那个标记再认知的时候。所以说"彼等"等。再认知的缘是再认知的缘，那个相是再......相，它的作成是......作成，或者作为再认知的缘的相的作成是再......作成，那是它的作用，所以以作再认知缘的相为味。作再认知的相应当配合于作相的和以相认知的一切想。固执的作成应当只看作"只有这是真实"的想的固执。以如所现起的境为足处是因为无分别的自性。但是与智相应的想只随顺智，所以不会作固执，也不会颠倒执取。由此应当知道由于与定相应也不会短暂停住。如是与贪见慢等相应的想有随顺贪等的性质。
如是想蕴详细论述门的解释。
行蕴论述的解释。

458.Rāsikaraṇalakkhaṇanti sampiṇḍanalakkhaṇaṃ, tato saṅkhārā āyūhanarasā vuccanti. Cetanāpadhānatāya hi saṅkhārakkhandhadhammā evaṃ vuttā. Tenevāha ‘‘kiṃ pana tanti saṅkhārāyevā’’tiādi. Tattha saṅkhatamabhisaṅkharontīti yathā attano phalaṃ saṅkhataṃ sammadeva nipphannaṃ hoti, evaṃ abhisaṅkharontīti attho. Vipphārapaccupaṭṭhānāti ettha vipphāro nāma vipphāravantatā, tasmā sabyāpārapaccupaṭṭhānāti attho.

Tasmiṃ tasmiṃ citte uppanne niyamena uppajjanato niyatā. Sarūpena āgatāti evaṃ piṭṭhivattake akatvā pāḷiyā sarūpeneva āgatā. Kadācideva uppajjanato na niyatāti aniyatā. Yadipi aniyatā ekajjhaṃ na uppajjanti, tasmiṃ pana citte uppajjanadhammatāya ‘‘chattiṃsā’’ti vuttaṃ. Tenāha ‘‘uppajjamānāpi ca na ekato uppajjantī’’ti.

459.Phusatīti kattuniddeso. Yaṃ tattha kāraṇaṃ, taṃ heṭṭhā vuttameva. Phusanti etenāti vā phasso. Sampayuttadhammā hi ārammaṇe pavattamānā taṃ phusanalakkhaṇena phassena phusantā viya honti. Ārammaṇaphusanamattaṃ vā phassoti sādhanattayampi yujjateva. Sabhāvadhammesu kattukaraṇasādhanavacanaṃ tadākārasamāropanato pariyāyakathā, bhāvasādhanavacanameva nippariyāyakathāti vuttaṃ ‘‘phusanalakkhaṇo’’ti. Ayañhītiādi yathāvuttalakkhaṇādisamatthanaṃ. Yadi ayaṃ dhammo cetasiko, svāyaṃ arūpadhammo samāno kathaṃ phusanalakkhaṇo, saṅghaṭṭanarasādiko ca hotīti antolīnaṃ codanaṃ hadaye ṭhapetvā tassa sodhanatthaṃ ‘‘arūpadhammopi samāno’’tiādi vuttaṃ. Tattha ‘‘phusanākāreneva pavattatī’’ti iminā arūpassāpi tassa dhammassa ayaṃ sabhāvoti dasseti. Sā ca tassa phusanākārappavatti ambilaambapakkādiṃ khādantaṃ passantassa parassa kheḷuppatti, paraṃ vibādhiyamānaṃ disvā dayālukassa sarīrakampanaṃ, rukkhasākhagge duṭṭhitaṃ purisaṃ disvā bhūmiyaṃ ṭhitassa bhīrukapurisassa jaṅghacalanaṃ, pisācādibhāyitabbaṃ disvā ūrukhambhoti evamādīsu paribyattā hoti.

Ekadesenāti kaṭṭhadvayādi viya attano ekapassena. Anallīyamānopīti asaṃsiliyamānopi. Rūpasaddehi saha phassassa sāmaññaṃ anallīyamānasaṅghaṭṭanameva, na visayabhāvo. Yathā rūpasaddā cakkhusotāni anallīyamānā eva ‘‘phusita’’ntiādinā vuttā, evaṃ phassassāpi ārammaṇaphusanasaṅghaṭṭanānīti. Saṅghaṭṭanañca phassassa cittārammaṇānaṃ sannipatanabhāvo eva. Tenāha ‘‘cittamārammaṇañca saṅghaṭṭetī’’ti. Kiccaṭṭhena rasena saṅghaṭṭanarasatā vuttā, vatthārammaṇasannipātena vā sampajjatīti saṅghaṭṭanasampattiko phasso saṅghaṭṭanaraso vutto. Yathā ‘‘dve pāṇī vajjeyyu’’ntiādīsu (mi. pa. 2.3.8) pāṇissa pāṇimhi saṅghaṭṭanaṃ tabbisesabhūtā rūpadhammā, evaṃ cittassa ārammaṇe saṅghaṭṭanaṃ tabbisesabhūto eko cetasikadhammo daṭṭhabbo. ‘‘Tiṇṇaṃ saṅgati phasso’’ti (ma. ni. 1.204; 3.421, 425, 426; saṃ. ni. 2.43-44; 

我来将这段巴利文直译成简体中文：
458. 聚集为相即是积集为相，因此说诸行以造作为味。因为以思为主的行蕴诸法如是说。所以说"什么是那些即是行"等。其中"造作有为法"即是使其果如其自身成为有为、完全成就的意思。以扩展为现起中的扩展即是扩展性，所以意思是以有作用为现起。
在那个那个心生起时必定生起故为定。自性而来即是不做后续而在圣典中以自性而来。有时才生起故不定为不定。虽然不定不会同时生起，但因为在那个心中有生起的法性，所以说"三十六"。所以说"即使生起也不会一起生起"。
459. 接触是作者的说明。其中的原因已在前面说过。或者以此接触即是触。因为相应诸法在所缘中运作时，好像以具有接触为相的触而接触。或者触只是接触所缘，这三种语法解释都合适。在自性法中说作者和工具的语言是假说，因为赋予那种形态，只有说状态的语言才是非假说，所以说"以接触为相"。"因为这"等是证成所说的相等。如果这是心所法，它作为无色法，如何能够以接触为相，以撞击为味等呢？把这个内在的质疑放在心中，为了解决它而说"虽是无色法"等。其中"以接触的方式而运作"，以此显示这是那个无色法的自性。而它以接触的方式运作，就像看见他人吃酸芒果等而生唾液，看见他人受苦而有慈悲者身体震动，站在地上的胆小者看见人站在树枝末端而小腿抖动，看见应当怕的鬼等而大腿僵硬等这样的情况中变得明显。
以一边即是像两根木头等以自己的一边。即使不靠近即是即使不接触。色声与触的共同点只是不靠近的撞击，而不是境性。如色声被说为"已触"等是不靠近眼耳，同样触也有所缘的接触和撞击。而触的撞击只是心和所缘的会合。所以说"使心和所缘撞击"。以作用的味说撞击为味，或者由所依和所缘的会合而成就，所以说具有撞击的触以撞击为味。如在"两手会合"等中，手与手的撞击是那个特殊的色法，同样应当看到心与所缘的撞击是那个特殊的一个心所法。"三和合为触"

4.60) vacanato cakkhurūpaviññāṇādīnaṃ saṅgativasena gahetabbattā āha ‘‘tikasannipātasaṅkhātassā’’tiādi. Tassa phassassa kāraṇabhūto tadanurūpo samannāhāro tajjāsamannāhāro. Indriyassa tadabhimukhabhāvo, āvajjanāya ca ārammaṇakaraṇaṃ visayassa parikkhatatā abhisaṅkhatatā, viññāṇassa visayabhāvakaraṇanti attho. Yathā niccammā gāvī yaṃ yaṃ ṭhānaṃ upagatā, tattha tattha dukkhameva pāpuṇāti, evaṃ phasse sati vedanā uppajjateva. Vedanā ca dukkhasallādisabhāvāti vuttaṃ ‘‘vedanādhiṭṭhānabhāvato pana niccammagāvī viya daṭṭhabbo’’ti.

460.Abhisandahati pabandhati pavatteti. Cetanābhāvo byāpārabhāvo. Āyūhanaṃ cetayanaṃ īriyanaṃ. Saṃvidahanaṃ vicāraṇaṃ. Āyūhanarasāya cetanāya pavattamānāya sabbepi sampayuttadhammā yathāsakaṃ kiccappasutā hontīti sā sakiccaparakiccasādhikā vuttā. Jeṭṭhasisso pare sajjhāyane uyyojento sayampi sajjhāyati. Mahāvaḍḍhakimhi vaḍḍhakikammaṃ kātumāraddhe itarepi karontiyeva. Ussāhanabhāvenāti ādarakaraṇabhāvena. Sā hi sayaṃ ādarabhūtā sampayuttadhamme ādarayatīti. Āyūhanavasena ussāhanaṃ daṭṭhabbaṃ, na vīriyussāhavasena.

461.Vīrabhāvoti yena vīro nāma hoti, so dhammoti attho. Vidhinā īretabbaṃ pavattetabbanti vā vīriyaṃ, ussāho, taṃtaṃkiccasamārambho, parakkamo vā. Upatthambhanaṃ sampayuttadhammānaṃ kosajjapakkhe patituṃ adatvā dhāraṇaṃ anubalappadānaṃ, sampaggaṇhanaṃ vā. Saṃsīdanapaṭipakkho dhammo asaṃsīdanaṃ, na saṃsīdanābhāvamattanti asaṃsīdanabhāvena paccupatiṭṭhatīti vuttaṃ ‘‘asaṃsīdanabhāvapaccupaṭṭhāna’’nti. Saṃvegapadaṭṭhānanti aṭṭhasaṃvegapubbikāya (a. ni. aṭṭha. 1.1.418) kusalakiriyāya vīriyārambhavatthupadaṭṭhānaṃ. ‘‘Maggo gantabbo hoti, maggo gato, kammaṃ kātabbaṃ, kammaṃ kataṃ, appamattako ābādho uppanno, gilānā vuṭṭhito hoti, aciravuṭṭhito gelaññā, gāmaṃ vā nigamaṃ vā piṇḍāya vicaranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, labhati…pe… pāripūri’’nti evaṃ vuttāni etāni anurūpapaccavekkhaṇāsahitāni aṭṭha vīriyārambhavatthūni, taṃmūlakāni vā paccavekkhaṇāni.

462. Attanā anupāletabbānaṃ sahajātadhammānaṃ anupālanaṃ jīvitassa byāpāro, tañca nesaṃ jīvananti taṃ tassa kāraṇabhāvaṃ purakkhatvā vuttaṃ ‘‘jīvanti tenā’’ti. Tampi cassa atthato jīvanamevāti āha ‘‘jīvanamattameva vā ta’’nti.

463.Ādhiyatīti ṭhapeti. Avisāro attano eva avisaraṇasabhāvo. Avikkhepo sampayuttānaṃ dhammānaṃ avikkhittatā. Yena sampayuttā avikkhittā honti, so dhammo avikkhepoti. Avūpasamalakkhaṇassa vikkhepassa paṭipakkhatāya cittassa upasamanākārena paccupatiṭṭhatīti upasamapaccupaṭṭhāno. Visesatoti yebhuyyena. Sukhavirahitopi hi atthi samādhīti. Dīpaccinidassanena santānaṭhitibhāvaṃ samādhissa dasseti.



我来将这段巴利文直译成简体中文：
4.60. 因为说"三和合为触"，所以依眼、色、识等的和合而应当理解，因此说"所谓三和合"等。那个触的因缘是相应的作意，即是适当的作意。根的那个所向性，转向的所缘作成，境的遍备性、完全准备性，以及识的境性作成的意思。如同无皮的牛去到哪里都只得到苦，同样有触时必定生起感受。而感受是以苦刺等为自性，所以说"因为是感受的所依性，所以应当看作如同无皮的牛"。
460. 结合、相续、运作。思性即是作用性。造作即是思虑、运转。安排即是思考。当以造作为味的思运作时，一切相应法都致力于各自的作用，所以说它成就自己的作用和他人的作用。上首学生鼓励他人诵读时自己也诵读。当大木匠开始木工作业时其他人也都在作。以勤奋性即是以作意义性。因为它自身是意义而使相应法有意义。应当看到是依造作而勤奋，不是依精进的勤奋。
461. 勇性即是由此称为勇者的法的意思。或者应当以方法运转、运作即是精进、勤奋、开始各种作用、努力。支撑即是不让相应法堕入懈怠分而持守、给予随顺力，或者是执持。与沉没相对的法是不沉没，不仅是没有沉没而已，所以说"以不沉没性为现起"。以警惕为足处即是以八种警惕为先的善作的精进事为足处。"应当行道，已行道，应当作业，已作业，生起小病，从病中起来，刚从病中起来，在村落或市镇中乞食时得不到粗劣或精美的食物的充足，得到......充足"，如是所说的这些与适当的省察相应的八种精进事，或者以它为根本的省察。
462. 对应当由自己护持的俱生法的护持是命的作用，而那是它们的活命，所以针对它是那个的因缘而说"由此而活"。而那从意义上来说只是活命，所以说"或者只是活命"。
463. 安立即是确立。无游散即是自己的无游散性。无散乱即是相应诸法的无散乱性。由此相应法无散乱的法即是无散乱。因为与具有不寂静为相的散乱相对，所以以使心寂静的方式为现起，所以以寂静为现起。特别是即是大部分。因为也有离乐的定。以灯火的譬喻显示定的相续安住性。

464.Saddahantietāyāti saddahanakiriyāya pavattamānānaṃ dhammānaṃ tattha ādhipaccabhāvena saddhāya paccayataṃ dasseti. Tassā hi dhammānaṃ tathāpaccayabhāve sati puggalo saddahatīti vohāro hoti. Saddahanaṃ saddheyyavatthuno pattiyāyanaṃ, taṃ lakkhaṇaṃ etissāti saddahanalakkhaṇā. Okappanalakkhaṇāti anupavisitvā evametanti kappanalakkhaṇā. Kālussiyamalaṃ vidhametvā sampayuttānaṃ, puggalasseva vā pasādanaṃ anāvilabhāvakaraṇaṃ raso etissāti pasādanarasā. Pakkhandanaṃ adhimuccanavasena ārammaṇassa anupavisanaṃ. Akālusabhāvo akālussiyaṃ, anāvilabhāvoti attho. Pasādanīyaṭṭhānesu pasādaviparītaṃ akusalaṃ assaddhiyaṃ, micchādhimutti ca, tappaccanīkova pasādabhūto vatthugato nicchayo adhimutti, na yevāpanakādhimokkho. Ratanattayaṃ, kammaṃ, kammaphalañca saddheyyavatthu. Sappurisasaṃsevanasaddhammasavanayonisomanasikāradhammānudhammappaṭipattiyo sotāpattiyaṅgāni. Kusaladhammānaṃ ādāne hatthaṃ viya, sabbasampattisampadāne vittaṃ viya, amatakasiphalaphalane bījaṃ viya daṭṭhabbā.

465.Saranti tāyāti saraṇakiriyāya pavattamānānaṃ dhammānaṃ tattha ādhipaccabhāvena satiyā paccayataṃ dasseti. Tassā hi dhammānaṃ tathāpaccayabhāve sati taṃsamaṅgipuggalo saratīti vohāro hoti. Udake alābu viya pilavitvā gantuṃ adatvā pāsāṇassa viya niccalassa ārammaṇassa ṭhapanaṃ saraṇaṃ asammuṭṭhatākaraṇaṃ apilāpanaṃ. Sammosapaccanīkaṃ kiccaṃ asammoso, na sammosābhāvamattaṃ. ‘‘Satārakkhena cetasā’’ti (a. ni. 10.20) vacanato ārakkhapaccupaṭṭhānā. Aññato āgantvā cittavisaye abhimukho bhavati etāyāti visayābhimukhabhāvo, sati. Satiyā vatthubhūtā kāyādayova kāyādisatipaṭṭhānāni, sati eva vā purimā pacchimāya padaṭṭhānaṃ.

466.Kāyaduccaritādīhīti hetumhi karaṇavacanaṃ. Hiriyatīti lajjākārena jigucchati. Tehiyevāti kāyaduccaritādīhiyeva. Ottappatīti ubbijjati. Hirī pāpadhamme gūthaṃ viya passantī jigucchatīti āha ‘‘pāpato jigucchanalakkhaṇā hirī’’ti. Ottappaṃ te uṇhaṃ viya passantaṃ tato uttasatīti vuttaṃ ‘‘uttāsalakkhaṇaṃ ottappa’’nti. Vuttappakārenāti lajjākārena, uttāsākārena ca. Attagāravapadaṭṭhānā hirī ajjhattasamuṭṭhānatāya, attādhipatitāya ca. Paragāravapadaṭṭhānaṃ ottappaṃ bahiddhāsamuṭṭhānatāya, lokādhipatitāya ca. Tamevatthaṃ pākaṭataraṃ kātuṃ ‘‘attānaṃhī’’tiādi vuttaṃ. Ajjhattasamuṭṭhānāditā ca hiriottappānaṃ tattha tattha pākaṭabhāvena vuttā, na panetesaṃ kadāci aññamaññavippayogā. Na hi lajjanaṃ nibbhayaṃ, pāpabhayaṃ vā alajjanaṃ atthīti. Lokapālakāti ettha ‘‘dveme, bhikkhave, sukkā dhammā lokaṃ pālentī’’ti (a. ni. 2.9; itivu. 42) suttapadaṃ attādhipati, lokādhipatibhāve ca ‘‘so attānaṃyeva adhipatiṃ karitvā, so lokaṃyeva adhipatiṃ karitvā’’ti (a. ni. 3.40) ca suttapadāni āharitvā vattabbāni.



我来将这段巴利文直译成简体中文：
464. 由此而信仰，显示信心是以主导地位而为诸法的信仰活动的缘。因为当它作为诸法如是的缘时，就有"人信仰"这样的言说。信仰即是对应信之事的确信，这是它的相，所以以信仰为相。以确立为相即是以进入而如是确定为相。由于驱除浊秽垢而使相应法或人清净，使成为无浊性是它的味，所以以清净为味。跳跃即是以胜解的方式进入所缘。无浊性即是不浊，意思是无浊性。在应当清净的处所中，与清净相反的不善是不信，邪胜解，而与此相反的清净性的事物的决定是胜解，不是单纯的胜解。三宝、业和业果是应信之事。亲近善士、听闻正法、如理作意、法随法行是预流支。应当看作如手在摄取善法，如财在成就一切圆满，如种子在生长甘露果实。
465. 由此而忆念，显示念是以主导地位而为诸法的忆念活动的缘。因为当它作为诸法如是的缘时，就有"具有它的人忆念"这样的言说。如瓠在水中一样不让漂流而去，如石头一样使不动的所缘确立，忆念即是使不忘失、不漂流。与忘失相反的作用是不忘失，不仅是没有忘失而已。因为说"以具念的心"，所以以守护为现起。由此而从他处来到心的境域而成为面向，即是念。身等是念的所依即是身等念处，或者前念即是后念的足处。
466. 由身恶行等，这是因的工具格。惭即是以羞耻的方式厌恶。由彼等即是由身恶行等。畏即是恐惧。因为惭如看见粪一样厌恶恶法，所以说"惭以厌恶恶为相"。畏如看见它们是热一样而恐惧它们，所以说"畏以恐惧为相"。以所说的方式即是以羞耻的方式和恐惧的方式。惭以自尊为足处是因为从内生起和以自我为主。畏以他尊为足处是因为从外生起和以世间为主。为了使那个意思更加明显而说"因为自己"等。而惭愧的从内生起等是在各处依明显性而说的，但它们从不相离。因为没有无畏的羞耻，也没有无耻的恶畏。世间护即是在此应当引用"诸比丘，这两种白法护持世间"这经文，在以自我为主和以世间为主时也应当引用"他以自己为主，他以世间为主"这些经文来说。

467. Yasmā lobhapaṭipakkho alobhoti ye dhammā tena sampayuttā, taṃsamaṅgino vā sattā tena na lubbhanti, sayaṃ kadācipi na lubbhateva, atthato vā alubbhanākāro eva ca hoti, tasmā vuttaṃ ‘‘na lubbhantī’’tiādi. Eseva nayoti ‘‘na dussanti tenā’’tiādinā kārakattayayojanaṃ atidisati. Agedho agijjhanaṃ anabhikaṅkhanaṃ. Alaggabhāvo anāsattatā. Apariggaho kassaci vatthuno mamattavasena asaṅgaho. Anallīno bhāvo adhippāyo etassāti anallīnabhāvo. Evañhi upamāya sameti.

468. Caṇḍikassa bhāvo caṇḍikkaṃ, kopo. Tappaṭipakkho acaṇḍikkaṃ, abyāpādo. Avirodho aviggaho. Anukūlamitto anuvattako. Vinayarasoti vinayanaraso. Sommabhāvo mejjanavasena hilādanīyatā.

469. Dhammānaṃ yo yo sabhāvo yathāsabhāvo, tassa tassa paṭivijjhanaṃ yathāsabhāvapaṭivedho. Akkhalitaṃ avirajjhitvā paṭivedho akkhalitapaṭivedho. Visayassa obhāsanaṃ tappaṭicchādakasammohandhakāravidhamanaṃ visayobhāsanaṃ. Katthacipi visaye asammuyhanākāreneva paccupatiṭṭhati, sammohapaṭipakkhatāya vā tadabhāvaṃ paccupaṭṭhapetīti asammohapaccupaṭṭhāno. Sabbakusalānaṃ mūlabhūtāti sabbesaṃ catubhūmakakusaladhammānaṃ suppatiṭṭhitabhāvasādhanena patiṭṭhābhūtā, na tesaṃ kusalabhāvasādhanena. Yadi hi tesaṃ kusalabhāvo kusalamūlapaṭibaddho siyā, evaṃ sati taṃsamuṭṭhānarūpesu hetupaccayatā na siyā. Na hi te tesaṃ kusalādibhāvaṃ sādhenti, na ca paccayā na honti. Vuttañhetaṃ ‘‘hetū hetusampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo’’ti (paṭṭhā. 1.1.1). Yathā ca kusalabhāvo, evaṃ abyākatabhāvopi abyākatamūlappaṭibaddho siyā. Tathā sati ahetukacittānaṃ abyākatabhāvo eva na siyā, akusalesu ca yattha ekaṃyeva mūlaṃ, tassa akusalabhāvo na siyā, ubhayampi hotiyeva. Tasmā na mūlappaṭibaddho kusalādibhāvo, atha kho yonisomanasikārādipaṭibaddho. Tesaṃ pana suppatiṭṭhitabhāvasādhanāni mūlānīti gahetabbaṃ.



我来为您翻译这些巴利文：
467. 由于与贪相对的是无贪，与此相应的诸法、具足此法的众生不会贪求，自身也永不贪求，或从意义上说就是不贪求的状态，所以说"不贪求"等。这同样的道理是指用"不瞋恨"等来类推三种作用的组合。无贪婪是指不贪取、不希求。无执著是指不执着。无占有是指对任何事物都不以我所的方式执取。无染著的状态是指其意向为不染著。如是与譬喻相符。
468. 暴躁的状态叫做暴躁性，即忿怒。与此相对的是无暴躁性，即无瞋。无违逆是指无争执。随顺友是指追随者。调伏味是指调伏的功能。温和性是指以柔和方式令人愉悦的性质。
469. 诸法各自的自性叫做如实自性，通达各自自性叫做如实通达。不错失地通达叫做无误通达。照明境界是指驱除覆蔽该境界的愚痴黑暗。以不迷惑的方式安住于任何境界中，或因为是痴的对治而显现其不存在，故说是不迷惑现起。作为一切善法的根本，是指作为四地善法的稳固建立之因，而不是作为它们善性的建立之因。因为如果它们的善性是依赖善根的话，那么它们所生起的色法就不会有因缘性。因为它们不建立善等性质，却并非不是缘。所以说："诸因对相应诸法及所生诸色以因缘为缘。"如同善性，无记性也会依赖无记根。若如此，无因心就不会有无记性，而在不善中若只有一个根，就不会有不善性，但两者都是存在的。因此善等性不是依赖根，而是依赖如理作意等。但应当理解诸根是建立它们稳固性的因。

470.Passambhanaṃ darathavūpasamo. Kāyasaddo samūhavācī, so ca kho vedanādikkhandhattayavasenāti āha ‘‘kāyoti cettha vedanādayo tayo khandhā’’ti. Tenevāha ‘‘tattha katamā tasmiṃ samaye kāyapassaddhi hoti? Yā tasmiṃ samaye vedanākkhandhassā’’tiādi (dha. sa. 40). Daratho sārambho, domanassapaccayānaṃ uddhaccādhikānaṃ kilesānaṃ, tathāpavattānaṃ vā catunnaṃ khandhānaṃ etaṃ adhivacanaṃ. Darathanimmaddanena pariḷāhaparipphandavirahito sītibhāvo aparipphandasītibhāvo. Uddhaccappadhānā kilesā uddhaccādikilesā, uddhaccaṃ vā ādiṃ katvā sabbakilese saṅgaṇhāti. Sesesupi eseva nayo.

Garubhāvo dandhatā, thinamiddhādhikānaṃ, tathāpavattānaṃ vā catunnaṃ khandhānaṃ etaṃ adhivacanaṃ. Dandhatāya paṭipakkho adandhatā, na dandhatāya abhāvamattaṃ.

Thaddhabhāvo thambho, diṭṭhimānādhikānaṃ, tappadhānānaṃ vā catunnaṃ khandhānametaṃ nāmaṃ. Thaddhabhāvanimmaddanato eva katthaci ārammaṇe appaṭihatākārena paccupatiṭṭhanti, sampayuttānaṃ vā tattha appaṭighātaṃ paccupaṭṭhāpentīti appaṭighātapaccupaṭṭhānā.

Kammani sādhu kammaññaṃ, na kammaññaṃ akammaññaṃ, tassa bhāvo akammaññabhāvo, dānasīlādipuññakiriyāyaṃ ayogyatā. Atthato kāmacchandādisaṃkilesadhammā, tappadhānā vā cattāro akusalakkhandhā. Kammaññabhāveneva sampannākārena ārammaṇassa gahaṇaṃ ārammaṇakaraṇasampatti. Vuttāvasesā kāmacchandādayo, tadekaṭṭhā ca saṃkilesadhammā avasesanīvaraṇādayo. Vinibandhanimmaddanena sukhappavattihetutāya pasādanīyavatthūsu pasādāvahā. Suvaṇṇavisuddhi viyāti yathā suvaṇṇavisuddhi apagatakāḷakā alaṅkāravikativiniyogakkhamā, evamayampi saṃkilesavigamena hitakiriyāviniyogakkhamā.

Kāyacittānaṃ gelaññaṃ, assaddhiyādi, tadekaṭṭhā ca pāpadhammā. Gelaññapaṭipakkho agelaññaṃ , tabbhāvo lakkhaṇaṃ etāsanti agelaññabhāvalakkhaṇā. Yathāvuttagelaññanimmaddaneneva natthi etāsaṃ ādīnavo doso, na vā etā ādīnaṃ kapaṇaṃ vanti pavattantīti nirādīnavā, tenākārena paccupatiṭṭhanti, taṃ vā sampayuttesu paccupaṭṭhapentīti nirādīnavapaccupaṭṭhānā.

Kāyasambandhī, cittasambandhī ca ujubhāvoti lakkhitabbatāya kāyacittaajjavalakkhaṇā. Kāyacittānaṃ naṅgalasīsacandakoṭigomuttavaṅkatāsaṅkhātānaṃ kuṭilabhāvānaṃ nimmaddanato kāyacittakuṭilabhāvanimmaddanarasā. Tato eva sabbathāpi ajimhabhāvena paccupatiṭṭhanti, sampayuttānaṃ vā ajimhataṃ paccupaṭṭhapentīti ajimhatāpaccupaṭṭhānā. ‘‘Santadosapaṭicchādanalakkhaṇā māyā, asantaguṇasambhāvanalakkhaṇaṃ sāṭheyya’’nti evaṃ vuttā tadākārappavattā akusalā khandhā, tadekaṭṭhā ca saṃkilesadhammā māyāsāṭheyyādikā. Ettha ca cittapassaddhiādīhi cittameva passaddhaṃ, lahu, mudu, kammaññaṃ, paguṇaṃ, uju ca hoti. Kāyapassaddhiādīhi pana rūpakāyopi. Tenevettha bhagavatā dhammānaṃ duvidhatā vuttā, na sabbattha.



我来为您翻译这段巴利文：
470. 轻安是消除热恼。这里的"身"字表示集合，是就受等三蕴而言，所以说"此处的身是指受等三蕴"。因此说："其中，在那个时候什么是身轻安？在那个时候，凡是受蕴"等。热恼是躁动，这是以忧为缘的掉举为主的烦恼，或如是活动的四蕴的代名词。由镇伏热恼而无炽然动摇的清凉状态是不动的清凉状态。以掉举为主的烦恼是掉举等烦恼，或者以掉举为首包含一切烦恼。在其余诸法中也是这个道理。
沉重性是迟钝性，是昏沉睡眠为主的，或如是活动的四蕴的代名词。与迟钝性相对的是不迟钝性，不仅仅是迟钝性的不存在。
僵硬性是顽固，是见慢为主的，或以此为主的四蕴的这个名称。正因为镇伏僵硬性而以不受阻碍的方式安住于任何所缘中，或者使相应法在其中显现不受阻碍，故说是不受阻碍现起。
适业是对工作有益，不适业是不对工作有益，其状态是不适业性，即对布施、持戒等功德行为的不适合性。从意义上说是欲贪等染污法，或以此为主的四不善蕴。以适业性而以圆满方式把握所缘是把握所缘的圆满性。其余所说的欲贪等，以及与之相应的染污法是其余的盖障等。由于镇伏束缚而成为安乐活动的因，对可净信事物能引生净信。如同金的清净，就像金的清净去除了杂质而适合制作各种装饰品，如是此法也因远离染污而适合从事有益之事。
身心的病，是不信等，以及与之相应的恶法。病的对治是无病，以此为相是它们的特相，故说是以无病为相。正因为镇伏所说的病而无过患过失，或它们不以贫困方式运作，故说是无过患，以那种方式安住，或使相应法显现那种状态，故说是无过患现起。
与身相关和与心相关的正直性，因为应当被认知为特相，故说是以身心正直为相。由于镇伏身心所谓犁头月弯牛尾弯等的曲性，故有镇伏身心曲性的作用。正因如此而以完全不歪曲的状态安住，或使相应法显现不歪曲性，故说是以不歪曲为现起。如所说"覆藏实有过失为相的诡诈，显示不实功德为相的谄曲"，如是行相活动的不善蕴，以及与之相应的染污法是诡诈谄曲等。这里，由心轻安等使心成为轻安、轻快、柔软、适业、熟练和正直的。而由身轻安等也使色身如此。因此世尊在此说法有两种，而不是在一切处都如此。

471. Chandanaṃ chando, ārammaṇena atthikatā. ‘‘Chando kāmo’’tiādīsu (vibha. 564) pana taṇhāpi vuccati, ‘‘chandaṃ janeti vāyamatī’’tiādīsu (vibha. 432) vīriyampīti tato nivattanatthaṃ ‘‘kattukāmatāyetaṃ adhivacana’’nti vuttaṃ. Kattukāmatā vuccati karaṇicchā. Cetasikassa ca dhammassa sārammaṇattā karaṇicchā nāma ālambanassa ālambitukāmatāmukheneva hotīti ārammaṇakaraṇicchālakkhaṇo chando kattukāmatālakkhaṇo vutto. Tenevāha ‘‘ārammaṇapariyesanaraso, ārammaṇena atthikatāpaccupaṭṭhāno’’ti ca. Yadaggena panāyaṃ attano ārammaṇapariyesanaraso, tadaggena sampayuttānampi hotiyeva ekārammaṇatāya tena tesaṃ. Tenevāha ‘‘ārammaṇaggahaṇe cāyaṃ cetaso hatthappasāraṇaṃ viya daṭṭhabbo’’ti. Svāyaṃ kusalesu uppanno kusalacchandoti vuccati yonisomanasikārasamuṭṭhānattā.

472.Adhimuccanaṃ ārammaṇe sanniṭṭhānavasena veditabbaṃ, na pasādanavasena. Yathā tathā vā hi ārammaṇe nicchayanaṃ adhimuccanaṃ anadhimuccantassa pāṇātipātādīsu, dānādīsu vā pavattiyā abhāvā, saddhā pana pasādanīyesu pasādādhimokkhāti ayametesaṃ viseso. Voṭṭhabbanaṃ pana yathā santīrite atthe nicchayanākārena pavattitvā parato ttamānānaṃ tathā pavattiyā paccayo hoti. Yadi evaṃ, vicikicchāsampayuttesu kathanti? Tesampi ekaṃseneva saṃsappanākārassa paccayatāya daṭṭhabbaṃ. Dārakassa viya ito cito ca saṃsappanassa ‘‘karissāmi na karissāmī’’ti anicchayassa paṭipakkhakiriyā asaṃsappanaṃ, yesu cittuppādesu ayaṃ sanniṭṭhānalakkhaṇo adhimokkho, tesaṃ ārammaṇadhammo eva sanniṭṭheyyadhammo.

473.Kiriyākāroti kārasaddassa bhāvasādhanatamāha. Manamhi kāroti manasi ārammaṇassa karaṇaṃ. Yena hi mano ārammaṇe karīyati ārammaṇenassa saṃyojanato, tato eva tena ārammaṇampi manasi karīyatīti. Purimamanatoti bhavaṅgamanato. Visadisamananti vīthijavanaṃ manaṃ karotīti manasikārasāmaññena vīthijavanapaṭipādake dasseti.

Sampayuttadhamme ārammaṇābhimukhaṃ sārento viya hotīti manasikāro sāraṇalakkhaṇo vutto. Satiyā asammussanavasena visayābhimukhabhāvapaccupaṭṭhānatā, manasikārassa pana saṃyojanavasena ārammaṇābhimukhabhāvapaccupaṭṭhānatāti ayametesaṃ viseso. Ārammaṇapaṭipādakassa saṅkhārakkhandhapariyāpannatāvacanaṃ itaramanasikārānaṃ tadaññakkhandhapariyāpannatāmattaṃ jotetīti tathājotitaṃ taṃ viññāṇakkhandhe otāretvā dassetuṃ ‘‘vīthipaṭipādako’’tiādi vuttaṃ.



我来为您翻译这段巴利文：
471. 欲求是欲，是对所缘的需要。在"欲是欲望"等句中也说是爱，在"生起欲求而精进"等句中也指精进，为了避免这些含义而说"这是欲作的代名词"。欲作是指作为的意愿。由于心所法是有所缘的，所以作为的意愿必然通过想要缘取所缘而成立，因此说欲以欲缘取所缘为相，以欲作为相。因此说"以寻求所缘为作用，以需要所缘为现起"。正如它以寻求自己的所缘为作用，同样由于与相应法同一所缘，也成为它们的作用。因此说"这在取所缘时应当视如心的伸手"。这在善法中生起时，因为由如理作意所生，故称为善欲。
472. 胜解应当理解为对所缘确定的方式，而不是净信的方式。因为对所缘以某种方式决定是胜解，因为没有胜解者不会从事杀生等或布施等行为，而信则是对可净信事物的净信胜解，这是它们的差别。确定则是在如实决定后，以决定的方式进行，成为后续活动的缘。如果这样，那么在与疑相应的情况下如何解释？应当理解为对它们也是一向游移状态的缘。如同小孩这里那里游移的"要做不要做"的不决定的对治行为是不游移，在哪些心生起中这个以确定为相的胜解，对它们来说所缘法即是应确定之法。
473. 作用方式是说"作"字表示状态。在意中作是在意中对所缘的作为。因为由此意被置于所缘中，由于它与所缘相应，因此所缘也被置于意中。前意是指有分意。使之成为不同意是指使之成为路心速行意，以作意的共相显示路心速行的引导者。
因为似乎引导相应法面向所缘，所以说作意以引导为相。念以不忘失的方式而以面向对象为现起，而作意则以相应的方式而以面向所缘为现起，这是它们的差别。说属于行蕴的引导所缘的作意，仅仅显示其他作意属于其他蕴，为了将那被如是显示的放入识蕴而显示，所以说"引导路心"等。

474.Tesu dhammesūti yesu dhammesu sayaṃ uppannā, tesu attanā sampayuttesu cittacetasikadhammesu. Anārammaṇattepi hi tesu samappavattesu udāsinabhāvato ‘‘tatramajjhattatā’’ti vuccati. Samavāhitalakkhaṇāti samaṃ avisamaṃ yathāsakakiccesu pavattanalakkhaṇā. Udāsinabhāvena pavattamānāpi hesā sampayuttadhamme yathāsakakiccesu pavatteti, yathā rājā tuṇhī nisinnopi atthakaraṇe dhammaṭṭhe yathāsakakiccesu appamatte pavatteti. Alīnānuddhatapavattipaccayatā ūnādhikatānivāraṇarasā, kiccavasena cetaṃ vuttaṃ. Yadi evaṃ, sahajātādhipatino kathanti? Tampi tassā kiccameva. Yaṃ sahajātadhammānaṃ adhipatibhāvoti, tassāpi tathāpavattanamevāti nāyaṃ doso. ‘‘Idaṃ nihīnakiccaṃ hotu, idaṃ atirekatarakicca’’nti evaṃ pakkhapātavasena viya pavatti pakkhapāto, taṃ upacchindantī viya hotīti adhippāyo.

‘‘Aniyatesu icchantī’’ti iminā cetasikantarabhāvena icchantīti dasseti. Adosoyeva mettā. Tathā hi soyeva ‘‘mettā mettāyanā’’tiādinā (dha. sa. 1062) niddiṭṭho. Upekkhāti yaṃ upekkhaṃ mettāya saddhiṃ parikappenti, sā tatramajjhattupekkhāyeva.

475.Kāyaduccaritādivatthūnanti parapāṇaparadhanaparaitthiādīnaṃ. Amaddanaṃ maddanapaṭipakkhabhāvo. Kāyaduccaritādivatthuto saṅkocanakiriyāpadesena kāyaduccaritādito eva saṅkocanakiriyā vuttāti daṭṭhabbaṃ. Na hi viratiyo duccaritavatthuno akiriyapaccupaṭṭhānā yujjanti, atha kho duccaritassa, viratīnañca soraccavasena saṅkocanaṃ, akiriyānañca hirottappānaṃ jigucchanādivasenāti ayametesaṃ viseso.

476.Saṅkhārāti saṅkhārakkhandhadhamme sandhāyāha. Te hi idhādhippetā, aññathā aṭṭhatiṃsāti vattabbaṃ siyā. Yathā cittaṃ, evaṃ taṃsampayuttadhammāpi dutiye sasaṅkhārā evāti āha ‘‘sasaṅkhārabhāvamattameva hettha viseso’’ti. Avasesā paṭhame vuttadhammā.

Avasesā pañcamena sampayogaṃ gacchantīti ettha kathaṃ karuṇāmuditāupekkhāsahagate sambhavantīti? Pubbabhāgabhāvato. Appanāppattā eva hi karuṇāmuditā upekkhāsahagatā na honti, tato aññattha pana upekkhāsahagatāpi hontīti ācariyā.

Suvisuddhassa kāyakammādikassa cittasamādhānavasena rūpārūpāvacarakusalappavatti, na kāyakammādīnaṃ sodhanavasena, nāpi duccaritadurājīvānaṃ samucchindanapaṭippassambhanavasenāti mahaggatacittuppādesu viratīnaṃ asambhavoyevāti āha ‘‘ṭhapetvā viratittaya’’nti. Tatoti rūpāvacarapaṭhame vuttacetasikato. Teyevāti rūpāvacarapañcame vuttacetasikā eva. Yadi eva rūpāvacarato ko visesoti āha ‘‘arūpāvacarabhāvoyeva hi ettha viseso’’ti.

Paṭhamajjhāniketi paṭhamajjhānavati. Maggaviññāṇeti catubbidhepi maggaviññāṇe vuttanayeneva veditabbāti sambandho. Dutiyajjhānikādibhede maggaviññāṇeti ettha ādi-saddena tatiyacatutthapañcamajjhānikāni saṅgaṇhāti. ‘‘Vuttanayenā’’ti vuttaṃ kiṃ avisesenāti codanāyane taṃ dassento ‘‘karuṇāmuditāna’’ntiādimāha. Tattha maggaviññāṇānaṃ nibbānārammaṇattā, karuṇāmuditānañca sattārammaṇattā na tāsaṃ tattha sambhavo. Maggadhammesu ca pādakādiniyamena kadāci sammāsaṅkappaviraho siyā , na pana virativiraho kāyaduccaritādīnaṃ samucchindanavaseneva ariyamaggassa pavattanatoti niyataviratitā.



我来为您翻译这段巴利文：
474. "在这些法中"是指它自己生起的那些法中，即在与自己相应的心心所法中。虽然它们是无所缘的，但因为在这些同时生起的法中保持中立，所以称为"处中"。以平等运作为相是指以平等不偏差的方式使各自的作用运作为相。虽然以中立的方式运作，但它使相应法在各自的作用中运作，就像国王虽然静坐不语，但使司法官员在各自的职责中不放逸地运作。有不沉不浮运作的缘性，以防止不足和过度为作用，这是就作用而说的。如果这样，那么俱生增上如何解释？这也是它的作用。所谓俱生法的增上性，也只是如此运作而已，所以这不是过失。"这应是低劣的作用，这应是殊胜的作用"，如是以偏袒方式的运作是偏袒，似乎要断除这种偏袒，这是其意趣。
"在不定中所愿"，由此显示以其他心所的方式所愿。无瞋就是慈。因此，它就是以"慈、慈爱"等方式所说明的。舍是指他们与慈一起设想的那个舍，就是处中舍而已。
475. "身恶行等事"是指他人的生命、财物、妻子等。不压伏是压伏的对治。应当理解，以从身恶行等事收敛的行为为说明，就是说从身恶行等收敛的行为。因为诸离不适合以不作恶行事为现起，而是以不作恶行，离以善良方式收敛，而惭愧则以厌恶等方式不作，这是它们的差别。
476. 诸行是指行蕴诸法而说。因为这里是指这些，否则应当说三十八。如心，与之相应的诸法在第二也是有行的，所以说"这里只是有行性的差别"。其余的是在第一所说的诸法。
"其余的与第五相应"，这里如何理解悲、喜、舍与舍相应心共存？是从前分的状态。因为已达安止的悲、喜不与舍相应心共存，但在其他情况下也可以与舍相应心共存，这是诸阿阇黎的观点。
色无色界善的生起是通过清净的身业等的心定，不是通过净化身业等，也不是通过断除和止息恶行邪命，所以在广大心生起中诸离是不可能的，因此说"除去三离"。"从那里"是指从色界初禅所说的心所。"那些"是指色界第五禅所说的心所。如果这样与色界有什么差别？所以说"这里只是无色界性的差别"。
"在初禅"是指具有初禅。"在道识"是指在四种道识中都应以所说的方式理解，这是其关联。"在第二禅等类别的道识"，这里的"等"字包括第三、第四、第五禅。对于所说"以所说的方式"，如果问是否无差别，为了显示那个而说"悲、喜"等。其中，因为诸道识以涅槃为所缘，而悲、喜以有情为所缘，所以它们在其中不可能存在。在道法中，由于基础等的限定，有时可能缺少正思惟，但不会缺少诸离，因为圣道必然以断除身恶行等的方式运作，所以诸离是确定的。

478.Na hiriyati na lajjatīti ahiriko, puggalo, cittaṃ, taṃsampayuttadhammasamudāyo vā. ‘‘Ahirikka’’nti vattabbe ekassa kakārassa lopaṃ katvā ‘‘ahirika’’nti vuttaṃ. ‘‘Na ottappa’’nti ottappassa paṭipakkhabhūtaṃ dhammamāha. Ajigucchanaṃ ahīḷanaṃ. Alajjā aviriḷā. Tehevāti kāyaduccaritādīhi eva. Asārajjaṃ nibbhayatā. Anuttāso asambhamo. Vuttapaṭipakkhavasenāti alajjanākārena pāpānaṃ karaṇarasaṃ ahirikaṃ, anuttāsākārena anottappaṃ, vuttappakāreneva pāpato asaṅkocanapaccupaṭṭhānāni attani, paresu ca agāravapadaṭṭhānāni. Gāmasūkarassa viya asucito kilesāsucito ajigucchanaṃ ahirikena hoti, salabhassa viya aggito pāpato anuttāso anottappena hotīti evaṃ vuttappaṭipakkhavasena vitthāro veditabbo.

479.Lubbhanti tenātiādīsu yaṃ vattabbaṃ, taṃ heṭṭhā vuttanayānusārena veditabbaṃ. Lubbhantīti abhigijjhanti. Muyhantīti na bujjhanti. Ārammaṇaggahaṇaṃ ‘‘mama ida’’nti taṇhābhinivesavasena abhinivissa ārammaṇassa avissajjanaṃ, na ārammaṇakaraṇamattaṃ. Abhisaṅgo abhimukhabhāvena āsatti. Apariccāgo avijahanaṃ, dummocanīyatā vā. Assādadassanaṃ assādadiṭṭhi. ‘‘Assādānupassino ca taṇhā pavaḍḍhatī’’ti (saṃ. ni. 2.52, 54, 57) hi vuttaṃ.

480. Dhammasabhāvassa yāthāvato adassanaṃ cittassa andhabhāvo. Aññāṇaṃ ñāṇapaṭipakkho. Sampaṭivijjhituṃ asamatthatā asampaṭivedho. Yathā ñāṇaṃ ārammaṇasabhāvaṃ paṭivijjhituṃ na labbhati, mohassa tathā pavatti ārammaṇasabhāvacchādanaṃ. Asammāpaṭipattiṃ paccupaṭṭhapeti, sammāpaṭipattiyā paṭipakkhabhāvena gayhatīti vā asammāpaṭipattipaccupaṭṭhāno. Yassa uppajjati, tassa andhakaraṇaṃ andhakāro, tathā paccupatiṭṭhatīti andhakārapaccupaṭṭhāno.

481.Micchāti dhammasabhāvassa viparītaṃ, niccāditoti attho. Ayoniso abhiniveso anupāyābhiniveso uppathābhiniveso. Dhammasabhāvaṃ atikkamitvā parato āmasanaṃ parāmāso. Viparītaggāhavasena ‘‘idameva saccaṃ, moghamañña’’nti (ma. ni. 2.187, 202, 203; 3.27-29) abhinivisanaṃ micchābhiniveso.

482. Yassa dhammassa vasena uddhataṃ hoti cittaṃ, taṃsampayuttadhammā vā, so dhammo uddhaccaṃ. Avūpasamoti asannisinnaappasannabhāvamāha. Anavaṭṭhānarasanti calanakiccaṃ. Bhantattanti paribbhamanākāraṃ. Cetaso avūpasameti nipphādetabbe payojane bhummaṃ, avūpasamapaccayabhūtaṃ ārammaṇaṃ vā ‘‘avūpasamo’’ti vuttaṃ. Akusaladhammānaṃ ekantanihīnatāya ‘‘akusalabhāvena ca lāmakatta’’nti vuttaṃ.



我来为您翻译这段巴利文：
478. 不惭不愧叫做无惭，指人、心，或与之相应的法的集合。应说"无惭"时，省略一个"k"音而说"无惭"。"无愧"是说与愧相对的法。不厌恶是不嫌弃。无惭是无耻。"正是由那些"是指正是由身恶行等。不怯是无畏。无惧是不惊慌。"依对立面而说"是指无惭以无耻的方式而以造作恶为作用，无愧以无惧的方式，以所说的方式而以不从恶收敛为现起，以对自己和他人不恭敬为足处。如同村猪不厌恶不净，无惭不厌恶烦恼不净；如同飞蛾不怕火，无愧不怕恶，应当如是依对立面理解详细内容。
479. 在"由此而贪"等中应说的，应依前述方法理解。"贪"是强烈渴求。"痴"是不觉悟。取所缘是以"这是我的"的方式以渴爱执著而不放弃所缘，不仅仅是取所缘。执著是面向着的执着。不舍是不放弃，或难以解脱。见味是味着的见解。因为说"随观味着者的渴爱增长"。
480. 不见法的真实自性是心的盲目。无知是智的对立。不能通达是不通达。如同智不能通达所缘自性，痴如是活动是覆蔽所缘自性。显现不正确的修行，或因为与正确修行相对而被理解，故说以不正确修行为现起。对于它生起者造成黑暗是黑暗，如是安住故说以黑暗为现起。
481. "邪"是与法的自性相反，即与常等相反的意思。非如理执著是以不当方式执著、以邪道执著。超越法的自性而取着是执取。以相反的执取方式而执著"唯此为真实，其他都是虚妄"是邪执著。
482. 由于某法而心变得掉举，或相应诸法，那个法就是掉举。不寂静是说不安稳不清净的状态。以动摇为作用是说动摇的功能。散乱是指流散的状态。"心不寂静"是说在应成就的目的上的处格，或说被称为"不寂静"的是不寂静的缘的所缘。由于不善法一向低劣，所以说"以不善性而劣"。

483. Thinamiddhamettha aniyataṃ, na mānādīti thinamiddhassa aniyatatā ca ettha dutiyacitte paṭhamākusalato viseso.

Anussāhanāvasīdanabhāvena saṃhatabhāvo thinaṃ, tena yogato cittaṃ thinaṃ, tassa bhāvoti thinatā. Asamatthatāvighātavasena akammaññatā middhaṃ. Yasmā tato eva tena sampayuttadhammā medhitā vihatasāmatthiyā honti, tasmā ‘‘middhanatā middha’’nti vuttaṃ. Anussāhalakkhaṇanti ussāhapaṭipakkhalakkhaṇaṃ. Vīriyassa avanodanaṃ khipanaṃ vīriyāvanodanaṃ. Sampayuttadhammānaṃ saṃsīdanākārena paccupatiṭṭhati, tesaṃ vā saṃsīdanaṃ paccupaṭṭhapetīti saṃsīdanapaccupaṭṭhānaṃ. Akammaññatālakkhaṇanti ettha kāmaṃ thinampi akammaññasabhāvameva, taṃ pana cittassa, middhaṃ vedanādikkhandhattayassāti ayamettha viseso. Tathā hi pāḷiyaṃ ‘‘tattha katamaṃ thinaṃ? Yā cittassa akallatā akammaññatā. Tattha katamaṃ middhaṃ? Yā kāyassa akallatā akammaññatā’’ti (dha. sa. 1162-1163) ca ādinā imesaṃ niddeso pavatto. Onahanaṃ viññāṇadvārānaṃ pidahanaṃ. Līnatā līnākāro ārammaṇaggahaṇe saṅkoco. Yasmā thinena cittasseva saṃhananaṃ hoti, middhena pana vedanādikkhandhattayassa viya rūpakāyassāpi, tasmā taṃ pacalāyikāniddaṃ paccupaṭṭhapetīti pacalāyikāniddāpaccupaṭṭhānaṃ vuttaṃ. Arati pantasenāsanesu, adhikusaladhammesu ca arocanā. Vijambhikā vijambhanasaṅkhātassa kāyaduṭṭhullassa kāraṇabhūtā saṃkilesappavatti. Arativijambhikādīsūti ca ādi-saddena tandiādīnaṃ gahaṇaṃ. Nipphādetabbe payojane cetaṃ bhummavacanaṃ.

Avasesā soḷasa. Māno panettha aniyato hoti, tena saddhiṃ sattaraseva honti. Paṭṭhāne hi ‘‘saṃyojanaṃ dhammaṃ paṭicca saṃyojano dhammo uppajjati hetupaccayā’’ti ettha catukkhattuṃ kāmarāgena, tikkhattuṃ paṭighena ca māno vicikicchā bhavarāgoti tayopete sakadāgāmino saṃyojanānaṃ saṃyojanehi dasavidhā yojanāti dassitāya dasavidhāya yojanāya ‘‘kāmarāgasaṃyojanaṃ paṭicca mānasaṃyojanaṃ avijjāsaṃyojana’’nti (paṭṭhā. 3.4.1) vatvā ‘‘kāmarāgasaṃyojanaṃ paṭicca avijjāsaṃyojana’’nti (paṭṭhā. 3.4.1) tathā ‘‘mānasaṃyojanaṃ paṭicca bhavarāgasaṃyojanaṃ avijjāsaṃyojana’’nti (paṭṭhā 3.4.1) vatvā ‘‘bhavarāgasaṃyojanaṃ paṭicca avijjāsaṃyojana’’nti (paṭṭhā. 3.

我来为您翻译这段巴利文：
483. 这里昏沉睡眠是不定的，不是慢等，昏沉睡眠的不定性是这里第二心与第一不善心的差别。
以不振作沉没的状态而聚合的状态是昏沉，由于与此相应，心成为昏沉，其状态是昏沉性。以无能力损害的方式而不适业是睡眠。因为正是由于这个原因，与之相应的诸法被损害了能力，所以说"睡眠性是睡眠"。以无振作为相是指与振作相对为相。精进的推倒抛弃是精进推倒。以相应诸法沉没的方式安住，或使它们显现沉没，故说以沉没为现起。以不适业为相，这里虽然昏沉也是不适业的自性，但那是心的，而睡眠是受等三蕴的，这是这里的差别。因此在圣典中说"其中什么是昏沉？是心的不适性、不适业性。其中什么是睡眠？是身的不适性、不适业性"等，这样解说这些。覆盖是关闭识的诸门。萎靡是萎靡的状态，在取所缘时退缩。因为由昏沉只有心的收缩，而由睡眠则如受等三蕴也有色身的，所以它显现打盹的睡眠，故说以打盹睡眠为现起。不乐是对边远住处和殊胜善法的不喜欢。呵欠是指身体粗重称为呵欠的染污活动的因。在"不乐呵欠等"中，"等"字包括懈怠等。这是在应成就的目的上的处格用法。
其余的十六。这里慢是不定的，与之一起正好是十七。因为在《发趣论》中"缘结法而结法以因缘生起"，在这里四次与欲贪，三次与嗔恚，慢、疑、有贪这三个是一来者的诸结与诸结的十种结合，显示这十种结合说："缘欲贪结而有慢结、无明结"，如是说"缘欲贪结而有无明结"，同样说"缘慢结而有有贪结、无明结"，说"缘有贪结而有无明结"。

4.1) ca evamāgatāhi yojanāhi mānassa aniyatabhāvo pakāsito. Yadi hi māno niyato siyā, kāmarāgassa mānarahitā pavatti na siyā, tathā bhavarāgassa. Evaṃ sati paṭṭhāne catukkhattuṃ kāmarāgena yojanā na siyā, tikkhattuṃyeva siyā. Bhavarāgamūlikā ca na siyā. Evañca saṃyojanānaṃ saṃyojanehi aṭṭhavidhena yojanā siyā, na dasavidhena. Dasavidhāva ca dassitāti. Seyyādivasena uccato namanaṃ unnati. Unnamanavaseneva saṃpaggaharaso. Na vīriyaṃ viya taṃtaṃkiccasādhane abbhussahanavasena. Omānassāpi attānaṃ avaṃ katvā gahaṇampi sampaggahaṇavasenevāti daṭṭhabbaṃ. Ketu vuccati accuggatadhajo, idha pana ketu viyāti ketu, uḷāratamādibhāvo. Taṃ ketubhāvasaṅkhātaṃ ketuṃ kāmetīti ketukamyaṃ, cittaṃ. Yassa dhammassa vasena ketukamyaṃ, sā ketukamyatā. ‘‘Aha’’nti pavattanato mānassa diṭṭhisadisī pavattīti so diṭṭhiyā saddhiṃ ekacittuppāde na pavattati, attasinehasannissayo cāti āha ‘‘diṭṭhivippayuttalobhapadaṭṭhāno’’ti.

Etthāpi cāti ca-saddena thinamiddhaṃ ākaḍḍhati.

485.Dussantīti byāpajjanti. Caṇḍikkaṃ kujjhanaṃ. Attano pavattiākāravasena, virūpasaṃsappanakaaniṭṭharūpasamuṭṭhāpanavasena ca visappanaraso. Kāyassa vijjhattabhāvāpādanato attano nissayadahanaraso. Dussanaṃ attano, parassa ca upabhogaphalakālesu aniṭṭhattā visasaṃsaṭṭhapūtimuttaṃ viya daṭṭhabboti sabbena sabbaṃ aggahetabbataṃ dasseti.

486. Yaṃ parasampattīsu issākaraṇaṃ, sā issāti dassento āha ‘‘issāyanā issā’’ti . Usūyanaṃ asahanaṃ. Tatthevāti parasampattīsu eva. Abhiratipaṭipakkhabhūtaṃ issāya kiccaṃ, na abhiratiyā abhāvamattanti āha ‘‘anabhiratirasā’’ti.

487. Maccharayogena ‘‘maccharī’’ti pavattamānaṃ maccharisaddaṃ gahetvā āha ‘‘maccharabhāvo macchariya’’nti. Niruttinayena pana mā idaṃ acchariyaṃ aññesaṃ hotu, mayhameva hotūti macchariyanti porāṇā. Taṃ macchariyaṃ vuccamānāni lakkhaṇādīni pariyādāya tiṭṭhati. Saṅkocanapaccupaṭṭhānanti attasampattīnaṃ parehi asādhāraṇabhāvakaraṇena saṅkocanapaccupaṭṭhānaṃ. Kaṭukākāragati kaṭukañcukatā. Attasampatti āvāsādi.

488.Kukatanti ettha akatampi kukatameva. Evañhi vattāro honti ‘‘yaṃ mayā na kataṃ, taṃ kukata’’nti. Tathā hi vakkhati ‘‘katākatānusocanarasa’’nti. Evaṃ katākataṃ duccaritaṃ, sucaritañca kukataṃ, taṃ ārabbha vippaṭisāravasena pavattaṃ pana cittaṃ taṃsahacaritatāya idha ‘‘kukata’’nti gahetvā ‘‘tassa bhāvo kukkucca’’nti vuttanti daṭṭhabbaṃ. Pacchā anutāpanaṃ vibādhanaṃ pacchānutāpo. Yathāpavattassa katākatākāravisiṭṭhassa duccaritasucaritassa anusocanavasena virūpaṃ paṭisaraṇaṃ vippaṭisāro. Parāyattatāhetutāya dāsabyamiva daṭṭhabbaṃ. Yathā hi dāsabye sati dāso parāyatto hoti, evaṃ kukkucce sati taṃsamaṅgī. Na hi so attano dhammatāya kusale pavattituṃ sakkoti. Atha vā katākatākusalakusalānusocane āyattatāya tadubhayavasena kukkuccena taṃsamaṅgī hotīti taṃ dāsabyaṃ viya hotīti.

Aniyatesu issādīsu thinamiddhasambhavova cāti ca-saddaṃ ānetvā sambandhitabbaṃ.



我来为您翻译这段巴利文：
4.1. 通过这样出现的诸结合显示了慢的不定性。因为如果慢是确定的，欲贪就不会有无慢的生起，有贪也是如此。如果这样，在《发趣论》中就不会有欲贪的四次结合，只会有三次。也不会有以有贪为根的。这样诸结与诸结就会是八种结合，而不是十种。但显示的确实是十种。由于胜等而从高处倾向是高举。正是以高举的方式而以执取为作用，不像精进那样以奋起的方式成就各种作用。对于劣慢，把自己置于低处而执取也应当理解是以执取的方式。幢被称为高竖的旗，这里是如幢的意思，即最殊胜等的状态。欲求那称为幢性的幢叫做欲幢，即心。由于某法而有欲幢，那就是欲幢性。因为以"我"的方式运作，慢的运作与见相似，所以它不与见在同一心生起中运作，而且依止自爱，所以说"以离见贪为足处"。
"这里也"的"也"字包含昏沉睡眠。
485. "瞋恨"是生气。暴躁是忿怒。以自己运作的方式，以丑陋蠕动和产生不可意色的方式而以扩散为作用。因为使身体成为被刺穿的状态，所以以烧害自己依处为作用。瞋恨在自己和他人受用果报时是不可意的，应当如混毒的腐尿般看待，显示应当完全不取。
486. 显示对他人的成就所作的妒忌是嫉，说"妒忌性是嫉"。妒羡是不能忍受。"正是在那里"是正是在他人的成就中。嫉的作用是与喜悦相对的，不仅仅是无喜悦，所以说"以不喜悦为作用"。
487. 取"悭"字以悭相应而运作，说"悭性是悭吝"。但依语源学的方法，古人说"愿这殊胜不属于他人，只属于我"是悭吝。那悭吝包含所说的诸相等。"以收敛为现起"是以使自己的成就不与他人共有而以收敛为现起。辛辣状态是辛辣性。自己的成就是住处等。
488. "恶作"中，未作也是恶作。因为说话者会这样说："我未作的，那是恶作。"因此将说"以追悔已作未作为作用"。如是已作未作的恶行和善行是恶作，但缘此而以追悔方式运作的心，因为与之相伴，这里取为"恶作"，所以说"其状态是恶作"，应当如是理解。后悔是后来的折磨。对已生起的具有已作未作相的恶行善行以追悔方式而不正确地忆念是追悔。因为是依赖他人的原因，应当如奴役般看待。因为如同在奴役中奴隶依赖他人，如是在恶作中具有恶作者也是。或者说因为在追悔已作未作的不善善时是依赖的，所以具有恶作者依那两者而有恶作，因此它如同奴役。
在不定的嫉等中也有昏沉睡眠的可能，应当带来"也"字来连接。

490.Pavattiṭṭhitimattoti khaṇaṭṭhitimatto. ‘‘Nivāte dīpaccīnaṃ ṭhiti viyā’’ti hi evaṃ vuttacittaṭṭhiti viya santānaṭṭhitiyā paccayo bhavituṃ asamattho nicchayābhāvena asaṇṭhahanato cetaso pavattipaccayamattatāya pavattiṭṭhitimatto. Tenāha ‘‘dubbalo samādhī’’ti. Vigatā cikicchāti cikicchituṃ dukkaratāya vuttaṃ, na sabbathā vicikicchāya cikicchābhāvatoti tadatthamattaṃ dasseti. ‘‘Evaṃ nu kho, nanu kho’’tiādinā saṃsappanavasena setīti saṃsayo. Kampanarasāti nānārammaṇe cittassa kampanakiccā. Uddhaccañhi attanā gahitākāre eva ṭhatvā bhamatīti ekārammaṇasmiṃyeva vipphandanavasena pavattati. Vicikicchā pana yadipi rūpādīsu ekasmiṃyeva ārammaṇe uppajjati, tathāpi ‘‘evaṃ nu kho, nanu kho, idaṃ nu kho, aññaṃ nu kho’’ti aññaṃ gahetabbākāraṃ apekkhatīti nānārammaṇe kampanaṃ hotīti. Anicchayaṃ dveḷhakaṃ paccupaṭṭhapetīti anicchayapaccupaṭṭhānā. Anekaṃsassa ārammaṇe nānāsabhāvassa gahaṇākārena paccupatiṭṭhatīti anekaṃsagāhapaccupaṭṭhānā.

491.Sattārammaṇattāti sattapaññattiārammaṇattā. Nanu ca paññattiārammaṇāpi vipākā hontīti codanaṃ sandhāyāha ‘‘ekantaparittārammaṇā hi kāmāvacaravipākā’’ti. Viratiyopi vipākesu na santīti etthāpi nanu kesuci vipākesu viratiyopi santīti codanaṃ manasi katvā āha ‘‘pañca sikkhāpadā kusalāyevāti hi vutta’’nti, tena lokiyavipākesu viratiyo na santīti dasseti.

Tesanti rūpāvacarādivipākaviññāṇānaṃ. Janetabbajanakasambandhe hi idaṃ sāmivacanaṃ.

492.Teti te ahetukakiriyasaṅkhārā. Tattha kusalavipākamanodhātusampayuttehi samānā ahetukakiriyamanodhātusampayuttā, somanassasahagatasantīraṇasampayuttehi samānā hasituppādasampayuttā, upekkhāsahagatasantīraṇasampayuttehi samānā voṭṭhabbanasampayuttāti imamatthaṃ dassentena ‘‘kusala…pe… samānā’’ti vatvā tato labbhamānaṃ visesaṃ dassetuṃ ‘‘manoviññāṇadhātudvaye panā’’tiādi vuttaṃ. Vīriyasabbhāvato balappatto samādhi hoti ‘‘vīriyantaṃ bala’’nti katvā.

Samucchedaviratīhi eva arahantānaṃ viramanakiccassa niṭṭhitattā kiriyacittesu viratiyo na santīti āha ‘‘ṭhapetvā viratiyo’’ti. Kāmāvacarasahetukakiriyasaṅkhārānaṃ kāmāvacarakusalehi viratikato viseso atthi, mahaggatesu pana tādisopi natthīti āha ‘‘sabbākārenapī’’ti, dhammato, ārammaṇato, pavattiākāratoti sabbapakārenapīti attho.

Iti saṅkhārakkhandhe vitthārakathāmukhavaṇṇanā.

Atītādivibhāgakathāvaṇṇanā

Abhidhammantogadhampi suttantabhājanīyaṃ suttantanayo eva, ekantaabhidhammanayo pana abhidhammabhājanīyanti āha ‘‘abhidhamme padabhājanīyanayenā’’ti.



我来为您翻译这段巴利文：
490. 仅是运作的住立是指仅是刹那的住立。因为如所说"如无风中灯焰的住立"，这样所说的心的住立，像相续的住立的缘一样，因为以无决定而不安立，所以不能成为相续住立的缘，仅是运作的缘性，故是仅是运作的住立。因此说"微弱的定"。"离开疑惑"是因为难以思虑而说，不是完全没有疑惑的思虑性，所以只显示那个意义。以"是这样吗，不是这样吗"等方式游移而住是疑。"以动摇为作用"是指心在不同所缘中的动摇作用。因为掉举只是停留在自己所取的行相中而转动，所以只在一个所缘中以波动的方式运作。而疑虽然在色等一个所缘中生起，但因为期待"是这样吗，不是这样吗，是这个吗，是其他吗"等其他应取的行相，所以是在不同所缘中的动摇。使显现不决定、犹豫，故说以不决定为现起。以在所缘中取不确定的种种自性的行相而安住，故说以不确定执取为现起。
491. "因为以有情为所缘"是因为以有情概念为所缘。考虑到"难道以概念为所缘的不也是异熟吗"这个质疑而说"因为欲界异熟一向是以有限为所缘"。"诸离也不在异熟中"，这里也考虑到"难道在某些异熟中不也有诸离吗"这个质疑而说"因为说五学处只是善的"，由此显示在世间异熟中没有诸离。
"它们的"是指色界等异熟识的。这里的属格是在能生所生的关系中。
492. "它们"是指那些无因作用行。其中与善异熟意界相应的与无因作用意界相应的相同，与悦俱推度相应的与生笑相应的相同，与舍俱推度相应的与确定相应的相同，显示这个意义，说了"善...等...相同"之后，为了显示由此得到的差别而说"但在二意识界中"等。因为有精进而定得到力量，因为"精进是力"。
因为阿罗汉由断离而已完成离的作用，所以在作用心中没有诸离，因此说"除去诸离"。欲界有因作用行与欲界善在诸离上有差别，但在广大中没有这样的差别，所以说"在一切方面"，意思是在法、所缘、运作方式等一切方面。
以上是在行蕴中详细解说的注释。
过去等分别解说的注释
即使包含在阿毘达磨中的经分别也是经的方法，而纯阿毘达磨方法是阿毘达磨分别，所以说"以阿毘达磨中词分别的方法"。

493. Bhagavatā pana evaṃ khandhā vitthāritāti sambandho. Tasmā imāyapi pāḷiyā vasena khandhānaṃ saṃvaṇṇanaṃ karissāmāti adhippāyo. Yaṃ kiñcīti ettha yanti sāmaññena aniyamadassanaṃ. Kiñcīti pakārabhedaṃ āmasitvā aniyamadassanaṃ. Ubhayenāpi atītaṃ vā…pe… santike vā appaṃ vā bahuṃ vā yādisaṃ vā tādisaṃ vā napuṃsakaniddesārahaṃ sabbaṃ byāpetvā gaṇhātīti āha ‘‘anavasesapariyādāna’’nti. Evaṃ pana aññesupi napuṃsakaniddesārahesu pasaṅgaṃ disvā tattha adhippetatthaṃ aticca pavattanato atippasaṅgassa niyamanatthaṃ rūpanti vuttanti dassento ‘‘rūpanti atippasaṅganiyamana’’nti āha. Yaṃ kiñcīti ca yaṃ-saddaṃ ekaṃ padaṃ, sanipātaṃ kiṃ-saddañca ekaṃ padanti gahetvā aniyamekatthadīpanato ‘‘padadvayenāpī’’ti vuttaṃ. Assāti rūpassa. Atītādinā vibhāgaṃ ārabhati atītānāgatapaccuppannantiādinā.

494.Addhāsantatisamayakhaṇavasenāti ettha cutipaṭisandhiparicchinne kāle addhā-saddo vattatīti ‘‘ahosiṃ nu kho ahamatītamaddhāna’’ntiādisuttavasena (ma. ni. 1.18; saṃ. ni. 2.20) viññāyati. Tathā hi bhaddekarattasuttepi ‘‘atītaṃ nānvāgameyyā’’tiādinā (ma. ni. 3.272, 275, 276, 277) addhāvaseneva atītādibhāvo vutto. ‘‘Tayome, bhikkhave, addhā, katame tayo? Atīto addhā anāgato addhā paccuppanno addhā’’ti (dī. ni. 3.305; itivu. 63) pana paramatthato paricchijjamāno addhā niruttipathasuttavasena khaṇaparicchinno vutto. Tattha hi ‘‘yaṃ, bhikkhave, rūpaṃ jātaṃ…pe… pātubhūtaṃ. Atthīti tassa saṅkhā’’ti (saṃ. ni. 

我来为您 译这段巴利文：
493. 这是与"世尊如是详说诸蕴"相连。因此意趣是"我们也将依此圣典文句解说诸蕴"。"任何"中，"任"是以一般方式显示不确定。"何"是触及种类差别而显示不确定。两者都遍及过去或...乃至...近或少或多或如是或如是等一切应以中性词表示的，所以说"完全无余"。但是看到这样在其他应以中性词表示的情况中也有关联，为了限定超越所要表达的意义而运作的过度关联，所以说"色"，显示说"色是为了限定过度关联"。"任何"中，取"任"字为一个词，带有虚词的"何"字为一个词，因为显示不确定的一个意义，所以说"以两个词也"。"它的"是指色的。以过去等开始分别，以过去、未来、现在等。
494. "依时段、相续、时节、刹那"中，依据"我是否存在于过去时段"等经，可知时段词用于生死相限的时间。因此在《一夜贤者经》中也以"不应追随过去"等方式只依时段说明过去等性。但在"诸比丘，这三个时段，哪三个？过去时段、未来时段、现在时段"中，从究竟意义上限定的时段，依《词句道经》说是以刹那限定的。因为在那里说"诸比丘，已生...乃至...已显现的色，有此称谓"。;

3.62) vijjamānassa paccuppannatā, tato pubbe, pacchā ca atītānāgatatā vuttā. Tadaññasuttesu pana yebhuyyena cutipaṭisandhiparicchinno atītādiko addhā vuttoti so eva idhāpi ‘‘addhāvasenā’’ti vutto.

Sītaṃ sītassa sabhāgo, tathā uṇhaṃ uṇhassa. Yaṃ pana sītaṃ, uṇhaṃ vā sarīre sannipatitaṃ santānavasena pavattamānaṃ anūnaṃ anadhikaṃ ekākāraṃ, taṃ eko utūti vuccatīti sabhāgautuno anekattā eka-ggahaṇaṃ kataṃ, evaṃ āhārepi. Ekavīthiekajavanasamuṭṭhānanti pañcachaṭṭhadvāravasena vuttaṃ. Santatisamayakathā vipassakānaṃ upakāratthāya aṭṭhakathāsu kathitā. Janako hetu, upathambhako paccayo, tesaṃ uppādanaṃ, upatthambhanañca kiccaṃ. Yathā bījassa aṅkuruppādanaṃ, pathavīādīnañca tadupatthambhanaṃ, kammassa kaṭattārūpavipākuppādanaṃ, āhārādīnaṃ tadupatthambhanaṃ, evaṃ ekekassa kalāpassa, cittuppādassa ca janakānaṃ kammānantarādipaccayabhūtānaṃ, upatthambhakānañca sahajātapurejātapacchājātānaṃ kiccaṃ yathāsambhavaṃ yojetabbaṃ. Evaṃ utuādīnaṃ sabhāgavisabhāgatāsambhavato taṃsamuṭṭhānānaṃ rūpānaṃ santativasena atītādivibhāgo vutto, kammassa pana ekabhavanibbattakassa sabhāgavisabhāgatā natthīti taṃsamuṭṭhānānaṃ rūpānaṃ santativasena atītādivibhāgaṃ avatvā upatthambhakavaseneva vutto. Yadā pana liṅgaparivattanaṃ hoti, tadā balavatā akusalena purisaliṅgaṃ antaradhāyati, dubbalena kusalena itthiliṅgaṃ pātubhavati. Dubbalena ca akusalena itthiliṅgaṃ antaradhāyati, balavatā kusalena purisaliṅgaṃ pātubhavatīti kammasamuṭṭhānarūpānampi attheva visabhāgatāti tesampi santativasena atītādivibhāgo sambhavati, so pana na sabbakālikoti na gahito.

Taṃtaṃsamayanti ekamuhuttādiko so so samayo etassāti taṃtaṃsamayaṃ, rūpaṃ, taṃtaṃsamayavantanti attho.

Tatopubbeti tato khaṇattayassa pariyāpattito pubbe. Anuppannattā anāgataṃ. Pacchāti tato pacchā. Khaṇattayaṃ atikkantattā atītaṃ. Yassa hetukiccaṃ, paccayakiccañca niṭṭhitattā atikkantaṃ, taṃ atītaṃ uppādakkhaṇe hetukiccaṃ, uppannaphalattā niṭṭhitañcāti daṭṭhabbaṃ. Tīsupi khaṇesu paccayakiccaṃ. Pathavīādīnaṃ sandhāraṇādikaṃ, phassādīnaṃ phusanādikañca attano kiccaṃ sakiccaṃ, sakiccassa karaṇakkhaṇo sakiccakkhaṇo, saha vā kiccena sakiccaṃ, yasmiṃ khaṇe sakiccaṃ rūpaṃ vā arūpaṃ vā hoti, so sakiccakkhaṇo, tasmiṃ khaṇe paccuppannaṃ. Ettha ca khaṇādikathāyaṃ ‘‘tato pubbe anāgataṃ, pacchā atīta’’nti vacanaṃ addhādīsu viya bhedābhāvato nippariyāyaṃ. Addhādivasena hi aññeva dhammā atītā aññe anāgatā aññe paccuppannā labbhanti, khaṇādivasena pana natthi dhammato bhedo, kālato eva bhedo. Uppādato pubbe anāgato , khaṇattaye vattamāno, tato paraṃ atītoti nippariyāyā, addhāpaccuppannādi viya kenaci pariyāyena atītamanāgatanti ca vattabbatābhāvato.



我来为您翻译这段巴利文：
3.62. 说明存在的是现在性，在那之前和之后是过去未来性。但在其他经中，多数说明以生死所限定的过去等时段，所以这里也说"依时段"就是指那个。
冷与冷是同类，热与热也是如此。而在身体中聚集的冷或热，依相续而运作，不增不减，同一行相，这被称为一个时节，因为同类时节有多个所以取"一"字，在食中也是如此。"一路一速行生起"是就五六门而说。相续时节的论述是在注释书中为了利益观者而说的。能生是因，支持是缘，它们的生起和支持是作用。如种子生起芽，地等支持它，业生起所造色和异熟，食等支持它，如是对每一聚和心生起，应当适当地配合能生的业等无间缘等，和支持的俱生、前生、后生的作用。如是因为时节等有同类异类的可能，所以说它们所生的诸色依相续而有过去等分别，但业生一有而没有同类异类性，所以没有说它们所生的诸色依相续而有过去等分别，只依支持而说。但当性别转变时，由强力不善而男性消失，由弱力善而女性显现，由弱力不善而女性消失，由强力善而男性显现，所以业所生色也有异类性，它们也可能依相续而有过去等分别，但因为那不是恒常的所以没有取。
"具有某时"是指具有一刻等那个时节的色，意思是具有某某时节。
"在那之前"是在那包含三刹那之前。因为未生起所以是未来。"之后"是在那之后。因为超过三刹那所以是过去。应当理解，因为因的作用和缘的作用已完成而超过的是过去，在生起刹那因的作用已完成，因为果已生起。在三刹那中都有缘的作用。地等的支持等，触等的触知等是自己的作用叫做自作用，作自作用的刹那是自作用刹那，或与作用一起是自作用，在某刹那色或无色有自作用，那是自作用刹那，在那刹那是现在。这里在刹那等的论述中说"在那之前是未来，之后是过去"是无比喻的，因为像在时段等中没有差别。因为依时段等方式得到某些法是过去，其他是未来，其他是现在，但依刹那等方式没有法的差别，只有时间的差别。在生起之前是未来，在三刹那中运作，在那之后是过去，是无比喻的，因为不像时段现在等可以依某种比喻说是过去未来。

495. Heṭṭhā vuttaṃ ajjhattikabāhirabhedaṃ sandhāya ‘‘vuttanayo evā’’ti vatvā tena aparitussamānena yadipi tattha ajjhattameva ajjhattikanti saddattho labbhati, tathāpi attheva ajjhattaajjhattikasaddānaṃ, bahiddhābāhirasaddānañca aññamaññaṃ atthabhedo. Tathā hi ajjhattikasaddo saparasantānikesu cakkhādīsu rūpādīsu bāhirasaddo viya pavattati, ajjhattasaddo pana tassa tassa sattassa sasantānikesveva cakkhurūpādīsu tato aññesu bahiddhāsaddo viya pavattati. Tasmā tamatthaṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Tattha idhāti imasmiṃ suttantanaye. Niyakajjhattampi na pubbe vuttaajjhattikameva, parapuggalikampi na pubbe vuttabāhiramevāti adhippāyo.

496. Hīnapaṇītabhedo pariyāyato, nippariyāyato ca veditabboti sambandho. Tadeva sudassīnaṃ rūpaṃ. Yatthāti yasmiṃ ārammaṇabhūte. Yaṃ ārammaṇaṃ katvā akusalavipākaviññāṇaṃ uppajjati, taṃ hīnaṃ aniṭṭhabhāvato. Yaṃ kusalavipākaṃ, taṃ paṇītaṃ iṭṭhabhāvato. Yathā hi akusalavipāko sayaṃ aniṭṭho aniṭṭhe eva uppajjati, na iṭṭhe, evaṃ kusalavipākopi sayaṃ iṭṭho iṭṭhe eva uppajjati, na aniṭṭhe. Tathā hi vuttaṃ aṭṭhakathāyaṃ –

‘‘Akusalakammajavasena aniṭṭhā pañca kāmaguṇā vibhattā, kusalakammajaṃ pana aniṭṭhaṃ nāma natthi, sabbaṃ iṭṭhameva. Kusalakammajavasena iṭṭhā pañca kāmaguṇā vibhattā. Kusalakammajañhi aniṭṭhaṃ nāma natthi, sabbaṃ iṭṭhamevā’’ti (vibha. aṭṭha. 6) ca.

Tattha manāpānipi kānici hatthirūpādīni akusalakammanibbattāni santi, na pana tāni tesaṃyeva hatthiādīnaṃ sukhassa hetubhāvaṃ gacchanti. Tassa tasseva hi sattassa attanā katena kusalena nibbattaṃ sukhassa paccayo hoti, akusalena nibbattaṃ dukkhassa. Tasmā kammajānaṃ iṭṭhāniṭṭhatā kammakārakasattassa vasena yojanārahā siyā. Tattha yaṃ vuttaṃ ‘‘kusalakammajaṃ aniṭṭhaṃ nāma natthī’’ti, na ca vuttaṃ ‘‘akusalakammajaṃ iṭṭhaṃ nāma natthī’’ti, tena akusalakammajampi sobhanaṃ parasattānaṃ iṭṭhaṃ atthīti anuññātaṃ bhavissati, kusalakammajaṃ pana sabbesaṃ iṭṭhamevāti.

Tiracchānagatānaṃ pana kesañci manussarūpaṃ amanāpaṃ, yato te disvāva palāyanti, manussā ca devatārūpaṃ passitvā bhāyanti, tesampi vipākaviññāṇaṃ taṃ rūpaṃ ārabbha kusalavipākameva uppajjati, tādisassa pana puññassa abhāvā na tesaṃ tattha abhirati hoti. Kusalakammajassa pana aniṭṭhassa abhāvo viya akusalakammajassa ca iṭṭhassa abhāvo vattabbo. Hatthiādīnampi hi akusalakammajaṃ manussānaṃ akusalavipākasseva ārammaṇaṃ, kusalakammajaṃ pana pavatte samuṭṭhitaṃ kusalavipākassa. Iṭṭhārammaṇena pana vomissakattā appakaṃ akusalakammajaṃ bahulaṃ akusalavipākuppattiyā kāraṇaṃ na bhavissatīti sakkā viññātuṃ, vipākaṃ pana na sakkā vañcetunti vipākavasena iṭṭhāniṭṭhārammaṇavavatthānaṃ suṭṭhu yujjati. Yaṃ pana vuttaṃ ‘‘aniṭṭhā pañca kāmaguṇā’’ti, taṃ rūpādibhāvasāmaññato kāmaguṇasadisatāya taṃsadisesu tabbohārena vuttaṃ. Iṭṭhāneva hi rūpādīni ‘‘kāmaguṇā’’ti pāḷiyaṃ (ma. ni. 1.164-165, 177-178, 287; 2.155, 280; 3.57, 190; saṃ. ni. 

我来为您翻译这段巴利文：
495. 说"就是已说的方法"是指前面所说的内外差别，不满足于此而说"而且"等，虽然在那里"内"确实得到只是内的词义，但内内词和内词、外外词和外词之间还是有相互的意义差别。因为如是内词像外词一样运用于自他相续中的眼等色等，而内词则只运用于每个有情自相续中的眼色等，像外词运用于其他。因此为了显示那个意义而说"而且"等。其中"这里"是指在这个经的方法中。意趣是自内也不仅是前面所说的内，他人的也不仅是前面所说的外。
496. "劣胜差别"应当依比喻和无比喻来理解。"正是那个"是善见的色。"在哪里"是指在哪个成为所缘。以什么所缘而不善异熟识生起，那是劣的，因为是不可意的。什么是善异熟，那是胜的，因为是可意的。因为如同不善异熟自身是不可意的只在不可意中生起，不在可意中，如是善异熟也自身是可意的只在可意中生起，不在不可意中。因此在注释中说：
"依不善业生而分别不可意五欲，但善业生没有所谓不可意的，一切都是可意的。依善业生而分别可意五欲。因为善业生没有所谓不可意的，一切都是可意的。"
其中有些悦意的象形等是不善业所生的，但它们不成为那些象等自身快乐的因。因为对每个有情，由自己所作的善所生的才成为快乐的缘，由不善所生的成为苦的。因此业生的可意不可意性应当依造业有情而配合。其中说"善业生没有所谓不可意的"，而没有说"不善业生没有所谓可意的"，由此将允许不善业生的庄严对其他有情是可意的，但善业生对一切都是可意的。
但对某些畜生，人的形色是不悦意的，因此他们一见就逃跑，人见到天人的形色也害怕，他们的异熟识缘那个色而生起也只是善异熟，但因为缺乏那样的福德，他们对此没有喜乐。应当说如同没有不可意的善业生，也没有可意的不善业生。因为象等的不善业生对人只是不善异熟的所缘，但善业生在转起中生起的是善异熟的。但因为与可意所缘混杂，少量的不善业生不会成为多数不善异熟生起的原因，这是可以了知的，但不能欺骗异熟，所以依异熟而确立可意不可意所缘是很恰当的。但说"不可意五欲"，那是依色等的一般性质，因为与欲尘相似，在与它相似者中以它的言说而说。因为只有可意的色等在圣典中称为"欲尘"。;

5.30) vuttāni. Kāmaguṇavisabhāgā vā rūpādayo ‘‘kāmaguṇā’’ti vuttā asive sivoti vohāro viya, sabbāni vā iṭṭhāniṭṭhāni rūpādīni taṇhāvatthubhāvato kāmaguṇā eva. Vuttañhi ‘‘rūpā loke piyarūpaṃ sātarūpa’’ntiādi (dī. ni. 2.400; ma. ni. 1.133). Atisayena pana kamanīyattā suttesu kāmaguṇāti iṭṭharūpādīni vuttāni.

Vuttanayamevāti abhidesena lakkhaṇato dūrasantikaṃ dassitanti āha ‘‘okāsatopettha upādāyupādāya dūrasantikatā veditabbā’’ti. Tattha kittakato paṭṭhāya rūpaṃ okāsavasena santike nāma, kittakato pana paṭṭhāya dūre nāma? Pakatikathāya kathentānaṃ dvādasa hatthā savanūpacāro nāma, tassa orato santike, parato dūre. Tattha sukhumarūpaṃ dūre hontaṃ lakkhaṇatopi okāsatopi dūre hoti, santike hontaṃ pana okāsatova santike hoti, na lakkhaṇato. Oḷārikarūpaṃ santike hontaṃ lakkhaṇatopi okāsatopi santike hoti, dūre hontaṃ okāsatova hoti, na lakkhaṇato. ‘‘Upādāyupādāyā’’ti pana vuttattā attano rūpaṃ santike nāma, antokucchigatassāpi parassa dūre. Antokucchigatassa santike, bahi ṭhitassa dūreti evaṃ antogabbhapamukhapariveṇasaṅghārāmasīmāgāmakhettajanapadarajjasamuddacakkavāḷesu tadantogatabahigatānaṃ vasena dūrasantikatā veditabbā.

497.Tadekajjhanti taṃ ekajjhaṃ ekato. Abhisaṃyūhitvāti saṃharitvā, samūhaṃ vā katvā. Abhisaṅkhipitvāti saṅkhipitvā saṅkhepaṃ katvā. ‘‘Sabbampi rūpaṃ…pe… dassitaṃ hotī’’ti iminā rūpakhandhasaddānaṃ samānādhikaraṇasamāsabhāvaṃ dasseti. Tenevāha ‘‘na hi rūpato añño rūpakkhandho nāma atthī’’ti.

498. Rāsibhāvūpagamanena vedanākkhandhādayoti dassitā hontīti ānetvā sambandhitabbaṃ.

Santativasena, khaṇādivasena cāti ettha addhāsamayavasena atītādivibhāgassa avacanaṃ sukhādivasena bhinnāya atītādibhāvavacanato. Na hi sukhā eva addhāvasena, samayavasena ca atītādikā hoti, tathā dukkhā eva, adukkhamasukhā eva ca kāyikacetasikādibhāvena bhinnā, tena vedanāsamudāyo addhāsamayavasena atītādibhāvena vattabbataṃ arahati samudāyassa tehi paricchinditabbattā, vedanekadesā pana gayhamānā santatikhaṇehi paricchedaṃ arahanti tathā paricchinditvā gahetabbato. Ekasantatiyaṃ pana sukhādīsu anekabhedabhinnesu yo bhedo paricchinditabbabhāvena gahito, tassa ekappakārassa pākaṭassa paricchedikā taṃsahitadvārālambanappavattā, avicchedena taduppādakekavidhavisayasamāyogappavattā ca santati bhavituṃ arahatīti tassā bhedantaraṃ anāmasitvā paricchedakabhāvena gahaṇaṃ kataṃ, lahuparivattino vā arūpadhammā parivattaneneva paricchedena paricchindanaṃ arahantīti santatikhaṇavaseneva paricchedo vutto. Ekavidhavisayasamāyogappavattā divasampi buddharūpaṃ passantassa, dhammaṃ suṇantassa pavattasaddhādisahitavedanā paccuppannā. ‘‘Pubbantāparantamajjhattagatā’’ti etena hetupaccayakiccavasena vuttanayaṃ dasseti.



我来为您翻译这段巴利文：
5.30. 称为欲尘。或者与欲尘性质不同的色等被称为"欲尘"，如同不吉祥被称为吉祥，或者一切可意不可意的色等因为是渴爱的对象所以都是欲尘。因为说"世间的色是可爱的、可乐的"等。但因为特别可爱，所以在经中说可意的色等为欲尘。
"就是已说的方法"是指依特征而显示了远近，所以说"这里也应当依处所而相对地了知远近性"。其中从多远开始色在处所上称为近，从多远开始称为远？在普通谈话时，十二肘是听闻的范围，在这之内是近，在这之外是远。其中细色在远时依特征和处所都是远，但在近时只是依处所是近，不是依特征。粗色在近时依特征和处所都是近，在远时只是依处所是远，不是依特征。但因为说"相对地"，所以自己的色是近，即使在胎内的他人的也是远。对在胎内的是近，对在外的是远，如是应当依在胎内、门廊、围墙、僧园、界限、村落、田地、地区、王国、海洋、轮围山中的内外位置而了知远近性。
497. "那个一起"是那个一起，即在一起。"积集"是集合，或者造成集合。"总括"是缩略，造成简略。以"一切色...等...已显示"显示色蕴词是同位格复合词。因此说"因为没有除色以外名为色蕴的"。
498. 应当带来连接"通过成为堆积而显示受蕴等"。
"依相续和刹那等"中，没有说依时段时节的过去等分别，是因为已依乐等的差别说明过去等性。因为不只是乐依时段和时节而成为过去等，同样不只是苦，不只是不苦不乐依身心等性而有差别，因此受的总体应当依时段时节说明过去等性，因为总体应当由它们来限定，但取受的一部分时应当由相续刹那来限定，因为应当如此限定而取。但在一相续中乐等有多种差别，其中取某种差别作为应限定的，对那显著的一种差别，以与之俱有的门、所缘而运作，以无间断而生起同一种境界结合而运作的相续应当成为限定者，所以不触及其他差别而取为限定者，或者无色法因为迅速变化，应当以变化的限定来限定，所以只说依相续刹那的限定。以同一种境界结合而运作，即使整天看佛像、听法而生起的与信等俱有的受是现在。"到达前际后际中际"显示依因缘作用而说的方法。

499. Sabyāpārasaussāhasavipākatā kusalādīhi tīhipi sādhāraṇāti asādhāraṇameva dassetuṃ ‘‘sāvajjakiriyahetuto’’tiādi vuttaṃ. Tattha sāvajjakiriyahetutoti pāṇātipātādigārayhakiriyānimittato. Kilesasantāpabhāvatoti kilesapariḷāhena sadarathabhāvato . Vūpasantasabhāvāya kusalāya vedanāya oḷārikā. Sabyāpāratoti saīhato. Tena yathā pavattamānāyassā vipākena bhavitabbaṃ, tathā pavattiṃ vadanto vipākuppādanayogyatamāha. Saussāhatoti sasattito, tena vipākuppādanasamatthataṃ. Savipākatoti vipākasabbhāvato, tena paccayantarasamavāyenassā vipākanibbattanaṃ. Tīhipi padehi vipākadhammataṃyeva dasseti. Kāyakammādibyāpārasabbhāvato vā sabyāpārato, javanussāhavasena saussāhato, vipākuppādanasamatthatāvasena savipākatoti evamettha attho veditabbo. Vipākaṃ anuppādentīpi kiriyā kusalā viya sabyāpārā, saussāhā eva ca hotīti tadubhayaṃ anāmasitvā kiriyābyākatavāre ‘‘savipākato’’ icceva vuttaṃ. Sabyābajjhatoti kilesadukkhena sadukkhato. Vuttavipariyāyatoti anavajjakiriyahetuto, kilesasantāpābhāvato, abyābajjhato ca vūpasantavuttīti evaṃ akusalāya vuttavipallāsato. Yathāyoganti yogānurūpaṃ. Tīsu kāraṇesu yaṃ yaṃ yassā yassā yujjati, tadanurūpanti attho. Kusalākusalavedanāhi vipākabyākatāya tīhipi kāraṇehi oḷārikā. Kiriyābyākatāya savipākato savipākatāvisiṭṭhasabyāpārasaussāhato vāti. Vuttapariyāyenāti vipākabyākatā abyāpārato , anussāhato, avipākato ca tāhi kusalākusalavedanāhi sukhumā. Kiriyābyākatā avipākato, avipākatāvisiṭṭhasabyāpārasaussāhato vāti evaṃ kusalākusalāya vuttavipallāsena. Kammavegakkhittā hi kammapaṭibimbabhūtā ca kāyakammādibyāpāravirahato nirussāhā vipākā. Saussāhā ca kiriyā avipākadhammā. Savipākadhammā hi sagabbhā viya oḷārikāti.

500.Nirassādatoti assādābhāvato sukhapaṭikkhepato. Savipphāratoti saparipphandato, anupasantatoti attho. Abhibhavanatoti ajjhottharaṇato. Sukhāya majjhattatā natthi, upekkhāya sātatā. Santatādayo pana sabbattha sukhupekkhāsu labbhantīti ‘‘yathāyoga’’nti vuttaṃ. Pākaṭatoti sukhito dukkhitoti disvāpi jānitabbattā vibhūtabhāvato. Sā adukkhamasukhā vedanā.

501.Asamāpannasamāpanna-ggahaṇena cettha bhūmivasenāpi vedanānaṃ oḷārikasukhumatā vuttāti veditabbā. Itarā samāpannassa vedanā.

Oghaniyatoti oghehi ārammaṇaṃ katvā atikkamitabbato. Tathā yoganiyato, ganthaniyato cāti etthāpi ganthova ganthanaṃ, tassa hitaṃ ārammaṇabhāvena sambandhanatoti ganthaniyaṃ. Evaṃ nīvaraṇiyaṃ, upādāniyañca veditabbaṃ. Saṃkilese niyuttā, saṃkilesaṃ vā arahantīti saṃkilesikā. Sā anāsavā.



我来为您翻译这段巴利文：
499. 因为有作用、有精进、有异熟性是善等三者所共有的，所以为了显示不共有的而说"因为是有过失业的因"等。其中"因为是有过失业的因"是指因为杀生等应受呵责的行为。"因为是烦恼热恼的"是指因为烦恼的炽燃而有忧恼。对寂静性质的善受来说是粗的。"有作用"是有精进。由此说明如其运作的异熟应当如何，表示能生异熟的适合性。"有精进"是有力量，由此表示能生异熟的能力。"有异熟"是有异熟存在，由此表示由其他缘的和合而生起异熟。以三个词都只是显示异熟法性。或者因为有身业等作用故有作用，因为有速行的精进故有精进，因为有能生异熟的能力故有异熟，应当如是了知这里的意义。作用虽然不生异熟，但像善一样是有作用、有精进的，所以在作用无记部分不触及那两者而只说"因为有异熟"。"有恼害"是因为烦恼苦而有苦。"与所说相反"是因为无过失业、无烦恼热恼、无恼害而寂静运作，如是与对不善所说相反。"随应"是随适合。在三个原因中，什么适合什么，就随那个意思。善不善受对异熟无记在三个原因上都是粗的。对作用无记是因为有异熟，或因为有异熟性特征的有作用有精进。"依所说方式"是异熟无记因为无作用、无精进、无异熟，所以比那些善不善受细。作用无记因为无异熟，或因为有无异熟性特征的有作用有精进，如是与对善不善所说相反。因为被业力所抛而成为业的影像，所以异熟因为缺乏身业等作用而无精进。而作用是有精进的无异熟法。因为有异熟法如同有胎一样是粗的。
500. "无喜悦"是因为无喜悦，排除乐。"有动摇"是有震动，意思是不寂静。"压制"是压倒。乐没有舍性，舍没有乐性。但寂静等在一切乐舍中都可得，所以说"随应"。"明显"是因为看见"乐的"、"苦的"就可知道，因为显著。那是不苦不乐受。
501. 这里应当知道以"未入定已入定"的词也说明了依地而有受的粗细性。其他是已入定者的受。
"属于暴流"是因为被暴流取为所缘而应超越。如是"属于轭"、"属于结"中，结就是系缚，有助于它作为所缘而结合是属于结。如是应当了解属于盖、属于取。从事于染污，或应受染污是染污的。那是无漏的。

502.Tatthāti yathāvuttāya oḷārikasukhumatāya. Sambhedoti saṅkaro. ‘‘Oḷārikā, sukhumā’’ti ca vuttānampi jātiādivasena puna sukhumoḷārikabhāvāpattidoso yathā na hoti, tathā pariharitabbo. Jātivasena sukhumāya vedanāya sabhāvapuggalalokiyavasena oḷārikataṃ pāḷivasena dassetuṃ ‘‘vuttañheta’’ntiādi vuttaṃ. Evaṃ sukhādayopīti ettha akusalā vedanā jātivasena oḷārikā, sabhāvavasena sukhumā. Kusalajjhānasahagatā sukhā vedanā jātivasena oḷārikā, samāpannassa vedanāti katvā puggalavasena sukhumāti evamādinā yojetabbā. ‘‘Na parāmasitabbo’’ti etena jātiādayo cattāro koṭṭhāsā aññamaññaṃ avomissakā eva gahetabbā. Evaṃ sambhedassa parihāro, na aññathāti dasseti. Yathā abyākatamukhena, evaṃ kusalākusalamukhenapi, yathā ca jātimukhena, evaṃ sabhāvādimukhenapi dassetabbanti imamatthaṃ ‘‘esa nayo sabbatthā’’ti atidisati.

Idāni jātiādikoṭṭhāsesupi mitho akusalādīnaṃ upādāyupādāya oḷārikasukhumataṃ dassetuṃ ‘‘apicā’’tiādi āraddhaṃ. ‘‘Nissayadahanato’’ti iminā dosasahagatāya pākaṭaṃ kurūrappavattiṃ dasseti. Niyatāti micchattaniyāmena niyatā, ānantariyabhāvappattā kappatiṭṭhanakavipākatāya kappaṭṭhitikā devadattādīnaṃ viya. Asaṅkhārikā sabhāvatikhiṇatāya oḷārikā. Diṭṭhisampayuttā mahāsāvajjatāya oḷārikā. Sāpi diṭṭhisampayuttā niyatā oḷārikā, tato kappaṭṭhitikā, tato asaṅkhārikāti tividhāpi heṭṭhā vuttanayattā ekajjhaṃ vuttā visuṃ visuṃyeva yojetabbā. Tenāha ‘‘itarā sukhumā’’ti. Avisesenāti dosasahagatā, lobhasahagatāti abhedena. Akusalā bahuvipākā dosussannatāya oḷārikā. Tathā kusalā appavipākā. Mandadosattā akusalā appavipākā sukhumā. Tathā kusalā bahuvipākā.

Oḷārikasukhumanikantivatthubhāvato kāmāvacarādīnaṃ oḷārikasukhumatā, lokuttarā pana ekantasukhumāva. Tatthāpi ca vibhāgaṃ parato vakkhati. Bhāvanāmayāpīti bhāvanāmayāya bhedanena dānasīlamayānampi bhedanaṃ nayato dassitanti veditabbaṃ. Bhāvanāya paguṇabalavakālādīsu kadāci ñāṇavippayuttacittenapi manasikāro hotīti vuttaṃ ‘‘bhāvanāmayāpi duhetukā’’ti. Taṃtaṃbhūmivipākakiriyāvedanāsūti ettha ‘‘kāmāvacaravipākā oḷārikā, rūpāvacarā sukhumā’’tiādinā yāva arahattaphalā netabbaṃ. ‘‘Kāmāvacarakiriyā oḷārikā, rūpāvacarakiriyā sukhumā’’tiādinā kāmāvacarā ca ‘‘dānākārappavattā oḷārikā, sīlākārappavattā sukhumā’’tiādinā yāva nevasaññānāsaññāyatanā netabbaṃ. Yathā ca jātikoṭṭhāse ayaṃ vibhāgo, evaṃ sabhāvakoṭṭhāsādīsupīti dassetuṃ ‘‘dukkhādī’’tiādi vuttaṃ.

Sabbo cāyaṃ vibhāgo lakkhaṇasannissito vuttoti katvā āha ‘‘okāsavasena cāpī’’tiādi. Sukhāpīti pi-saddena adukkhamasukhaṃ sampiṇḍeti. Sabbatthāti sabbāsu bhūmīsu. Yathānurūpanti yā yā vedanā yattha yattha labbhati, tadanurūpaṃ. Vatthuvasenāti yaṃ vatthuṃ ārabbha vedanā pavattati, tassa vasenāpi. Hīnavatthukāti hīnaṃ vatthuṃ ārammaṇaṃ katvā kaṅgubhattaṃ bhuñjantassa vedanā hīnavatthukatāya oḷārikā. Sālimaṃsodanaṃ bhuñjantassa paṇītavatthukatāya sukhumāti.



我来为您翻译这段巴利文：
502. "其中"是指在所说的粗细性中。"混淆"是混乱。对于说"粗的、细的"者，应当避免依种类等而再次成为细粗性的过失。为了依圣典显示依种类而细的受通过自性、人、世间而成为粗，所以说"因为这样说"等。"如是乐等也"中，不善受依种类是粗的，依自性是细的。善禅定相应的乐受依种类是粗的，因为是已入定者的受所以依人是细的，应当如是等配合。"不应混杂"显示种类等四个部分应当各自分开取，不应相互混杂。如是显示避免混淆，不是其他方式。"这是一切处的方法"指出：如同依无记门，也应当依善不善门显示；如同依种类门，也应当依自性等门显示，这个意义。
现在为了显示在种类等部分中不善等之间相对的粗细性而开始说"而且"等。以"因为烧害所依"显示瞋恚相应的显著粗暴运作。"定的"是以邪性决定而定的，达到无间业性而有住劫异熟性，如提婆达多等的住劫。无行因为自性敏锐所以粗。邪见相应因为大过失所以粗。那邪见相应的定也是粗的，其次是住劫的，其次是无行的，因为这三种都是依前面所说的方法，所以一起说但应当各自配合。因此说"其他是细的"。"无差别"是瞋恚相应、贪欲相应等不分别。不善因为瞋增上而多异熟所以粗。如是善少异熟。因为微弱瞋所以不善少异熟是细的。如是善多异熟。
因为是粗细爱着的对象，所以欲界等有粗细性，但出世间一向是细的。其中的差别后面会说。"修所成也"应当知道以修所成的区分也从道理显示布施戒所成的区分。因为在修习熟练有力的时候等有时也以离智的心作意，所以说"修所成也是二因的"。"在各地的异熟作用受中"这里应当引申到阿罗汉果："欲界异熟是粗的，色界是细的"等。"欲界作用是粗的，色界作用是细的"等，和欲界的"以布施行相运作是粗的，以戒行相运作是细的"等，应当引申到非想非非想处。如同在种类部分有这个区分，在自性部分等也是，所以说"苦等"等。
因为说这一切区分都依特相而说，所以说"依处所等"。"乐也"中，也字包含不苦不乐。"一切处"是在一切地。"随适合"是随着什么受在什么处可得。"依所缘"是依受所缘运作的那个所缘。"以劣所缘"是以劣所缘为对象而吃粟饭的受因为劣所缘性所以粗。吃上等米饭肉的因为胜所缘性所以细。

503.Ādinā nayenāti sabbaṃ pāḷigatiṃ āmasati. Jātiādivasena asamānakoṭṭhāsatā visabhāgatā. Dukkhavipākatādivasena asadisakiccatā asaṃsaṭṭhatā, na asampayogo. Yadi siyā, dūravipariyāyena santikaṃ hotīti saṃsaṭṭhatā santikatā āpajjati, na ca vedanāya vedanāsampayogo atthi. Santikapadavaṇṇanāya ca ‘‘sabhāgato ca sarikkhato cā’’ti vakkhatīti vuttanayeneva attho veditabbo. Asadisasabhāvatā asarikkhatā. Sabbavāresūti oḷārikasukhumabhede vuttanayānusārena vattabbesu sabbesu vāresu. Jātiādivasena samānakoṭṭhāsatā sabhāgatā, dukkhavipākatādivasena pana sadisasabhāvatā sarikkhatā. Tenāha ‘‘akusalā pana…pe… santike’’ti.

Iti vedanākkhandhassa atītādivibhāge vitthārakathāmukhavaṇṇanā.

Kamādivinicchayakathāvaṇṇanā

504.Etanti evaṃ atītādivibhāge vitthārakathāmukhaṃ. Ñāṇabhedatthanti nānappakāraṃ ñāṇappabhedatthaṃ. Kamatoti desanākkamato, yena kāraṇenāyaṃ desanākkamo kato, tatoti attho. Visesatoti bhedato, khandhupādānakkhandhavibhāgatoti attho. Anūnādhikatoti pañcabhāvato. Upamātoti upamāhi upametabbato. Daṭṭhabbato dvidhāti dvīhi ākārehi ñāṇena passitabbato. Passantassatthasiddhitoti yathā passantassa yathādhippetatthanipphattito. Vibhāvināti paññavatā.

Uppattikkamoti yathāpaccayaṃ uppajjantānaṃ uppajjanapaṭipāṭi. ‘‘Dassanenapahātabbā’’tiādinā (dha. sa. tikamātikā 8, 9) paṭhamaṃ pahātabbā paṭhamaṃ vuttā, dutiyaṃ pahātabbā dutiyaṃ vuttāti ayaṃ pahānakkamo. Sīlavisuddhiṃ paṭipajja cittavisuddhi paṭipajjitabbā, tathā tato parāpīti āha ‘‘sīlavisuddhi…pe… paṭipattikkamo’’ti, anupubbapaṇītā bhūmiyo anupubbena vavatthitāti ayaṃ bhūmikkamo. ‘‘Cattāro satipaṭṭhānā’’tiādiko (vibha. 355) ekakkhaṇepi satipaṭṭhānādisambhavato desanākkamo ca. Dānakathādayo anupubbukkaṃsato kathitā, uppattiādivavatthānābhāvato pana dānādīnaṃ idha desanākkamavacanaṃ. Uppattiādivavatthānahetukatāya hi ‘‘paṭhamaṃ kalalaṃ hotī’’tiādikā (saṃ. ni. 

我来为您翻译这段巴利文：
503. "以等方式"触及一切圣典的进行。依种类等而不同部分性是异类性。依苦异熟等而不同作用性是不相混性，不是不相应。如果有，依远的相反而成为近，则相混性成为近性，但受与受没有相应。在近词的解释中将说"依同类和相似"，应当如所说方式了知意义。不同自性性是不相似性。"在一切分类中"是在依粗细差别所说方式而应说的一切分类中。依种类等而同部分性是同类性，但依苦异熟等而相同自性性是相似性。因此说"但不善...乃至...近"。
如是关于受蕴的过去等分别的详说门的解释。
顺序等决择论的解释
504. "这个"是如是在过去等分别中的详说门。"为了智慧差别"是为了种种智慧差别。"依次第"是依说法次第，以什么原因作这个说法次第，从那里的意思。"依特殊"是依差别，即蕴和取蕴的区别。"依不增不减"是依五性。"依譬喻"是依譬喻应当比较。"应当依两种方式见"是应当以两种行相以智慧见。"对见者义成就"是对如是见者如所欲义的成就。"具慧者"是有慧者。
"生起次第"是依缘而生起者的生起次序。以"应当以见而断"等，首先应断的首先说，其次应断的其次说，这是断次第。应当实行戒清净后实行心清净，如是之后其他也是，所以说"戒清净...乃至...修行次第"，逐渐殊胜的地逐渐安立，这是地次第。"四念处"等，因为在一刹那也有念处等可能，所以是说法次第。布施论等依次增胜而说，但因为布施等没有生起等安立，所以这里说布施等是说法次第。因为依生起等安立的原因而说"首先是羯罗蓝"等。;

1.235; kathā. 692) desanāpi samānā uppattiādikamabhāveneva vuttā. Yathāvuttavavatthānābhāvena pana anekesaṃ vacanānaṃ sahapavattiyā asambhavato yena kenaci pubbāpariyena desetabbatāya tena tena adhippāyena desanāmattasseva kamo desanākkamo daṭṭhabbo. Pubbāpariyavavatthānenāti paṭhamaṃ rūpakkhandho, tato vedanākkhandhoti evaṃ pubbāpariyavavatthānena anuppattito. Appahātabbatoti khandhesu ekaccānaṃ pahātabbatāva natthi, kuto pahānakkamo. Sati hi sabbesaṃ pahātabbatāya pahānakkamena nesaṃ desanā siyā. Appaṭipajjanīyatoti sammāpaṭipattivasena na paṭipajjitabbato. ‘‘Catubhūmipariyāpannattā’’ti iminā vedanādīnaṃ aniyatabhūmikataṃ dasseti. Niyatabhūmikānañhi bhūmikkamo sambhaveyya.

Abhedenāti rūpādīnaṃ bhedaṃ vibhāgaṃ akatvā ekajjhaṃ piṇḍaggahaṇena. Attagāhapatitanti attagāhasaṅkhāte diṭṭhoghe nipatitaṃ. Samūhaghanavinibbhogadassanenāti rūpato arūpaṃ vivecento rūpārūpasamūhe ghanavinibbhujjanadassanena. Cakkhuādīnampi visayabhūtanti ekadesena samudāyabhūtaṃ rūpakkhandhaṃ vadati. Yā ettha iṭṭhaṃ, aniṭṭhañca rūpaṃ saṃvedeti, ayaṃ vedanākkhandhoti iṭṭhāniṭṭharūpasaṃvedanikaṃ vedanaṃ desesīti sambandho. Evaṃ sabbattha. Iṭṭhamajjhattaaniṭṭhamajjhattānampi iṭṭhāniṭṭhasabhāvattā iṭṭhāniṭṭhaggahaṇeneva gahaṇaṃ daṭṭhabbaṃ. Evanti yathāvuttanayena. Saññāya gahitākāre visaye abhisaṅkhārappavattīti āha ‘‘saññāvasena abhisaṅkhārake’’ti. Yathā viññāṇassa sampayuttadhammānaṃ nissayabhāvo pākaṭo, na tathā vedanādīnanti āha ‘‘vedanādīnaṃ nissaya’’nti. ‘‘Manopubbaṅgamā dhammā (dha. pa. 1-2), cittānuparivattino dhammā (dha. sa. dukamātikā 62), chadvārādhipati rājā’’ti (dha. pa. aṭṭha. 2.181 erakapatthanāgarājavatthu) vacanato viññāṇaṃ adhipati.

505. Rūpakkhandhe ‘‘sāsavaṃ upādāniya’’nti vacanaṃ anāsavānaṃ dhammānaṃ sabbhāvato rūpakkhandhassa taṃsabhāvatānivattanatthaṃ, na anāsavarūpanivattanatthaṃ.

Anāsavāva khandhesu vuttāti ettha aṭṭhānappayutto eva-saddo, anāsavā khandhesveva vuttāti attho. Idha pana visuddhimagge sabbepete khandhāpi upādānakkhandhāpi.



我来为您翻译这段巴利文：
1.235. 说法虽然相同,但因为正是没有生起等而说。但因为没有如所说的安立，所以多个言说不可能同时进行，应当依某种前后而说，依那个那个意趣，应当见到只是说法的次第是说法次第。"依前后安立"是依首先色蕴，然后受蕴如是前后安立而不生起。"依不应断"是因为在诸蕴中某些根本没有应断性，何况断的次第。因为如果一切都有应断性，它们的说法就会依断次第。"依不应行"是因为不应依正行而行。以"遍属四地"显示受等是不定地的。因为定地者才可能有地次第。
"不分别"是不作色等的差别分别而一起总取。"落入我执"是落入称为我执的见暴流。"以显示总体坚实的分解"是分离色与无色而显示在色无色总体中分解坚实。"也成为眼等的对象"说以部分为总体的色蕴。"这里什么领受可意不可意色，这是受蕴"，连接是说明领受可意不可意色的受。如是一切处。应当见到以可意不可意的取也包含可意舍和不可意舍，因为它们具有可意不可意的自性。"如是"是以如所说的方式。因为依所取相而对象有造作运作，所以说"依想而造作"。如同识对相应法的所依性明显，受等不如是，所以说"受等的所依"。因为说"诸法以意为先导"、"诸法随心转"、"六门主宰如王"，所以识是主导。
505. 在色蕴中说"有漏所取"是为了遮遣色蕴有那个自性，因为有无漏法的存在，不是为了遮遣无漏色。
"在蕴中只说无漏"中，只字是用于不当处，意思是无漏只在诸蕴中说。但这里在清净道论中一切这些蕴也是取蕴。

506. Sabbasaṅkhatānaṃ sabhāgena ekajjhaṃ saṅgaho sabbasaṅkhatasabhāgekasaṅgaho. Sabhāgasabhāvena hi saṅgayhamānā sabbasaṅkhatā pañcakkhandhā honti. Tattha ruppanādisāmaññena samānakoṭṭhāsā sabhāgāti veditabbā. Tesu saṅkhatābhisaṅkharaṇakiccaṃ āyūhanarasāya cetanāya balavanti sā ‘‘saṅkhārakkhandho’’ti vuttā. Aññe ca ruppanādivisesalakkhaṇarahitā phassādayo saṅkhatābhisaṅkharaṇasāmaññenāti daṭṭhabbā, phusanādayo pana sabhāvā visuṃ khandhasaddavacanīyā na hontīti dhammasabhāvaññunā tathāgatena phassakkhandhādayo na vuttāti veditabbā. ‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā sassatavādā sassataṃ attānañca lokañca paññapenti, sabbe te ime eva pañcupādānakkhandhe nissāya paṭicca, etesaṃ vā aññatara’’nti evamādisuttānañca vasena attattaniyagāhassa etapparamatā daṭṭhabbā. Etena ca vakkhamānasuttavasena ca khandhe eva nissāya parittārammaṇādivasena na vattabbā ca diṭṭhi uppajjati khandhanibbānavajjassa sabhāvadhammassa abhāvatoti vuttaṃ hoti. Rūpanti ruppanasabhāvaṃ dhammajātamāha. Vedanantiādīsupi eseva nayo. ‘‘Sīlakkhandho samādhikkhandho’’tiādi (dī. ni. 3.355) vacanato aññesañca khandhasaddavacanīyānaṃ sīlakkhandhādīnaṃ sabbhāvato na pañcevāti codanaṃ nivattetumāha ‘‘aññesaṃ tadavarodhato’’ti.

507. Pavattiṭṭhānabhūtaṃ vasanaṭṭhānaṃ viya hotīti vuttaṃ ‘‘nivāsaṭṭhānato’’ti. Dukkhadukkhavipariṇāmadukkhasaṅkhāradukkhatāvasena vedanāya ābādhakattaṃ daṭṭhabbaṃ. Rāgādisampayuttassa vipariṇāmādidukkhassa itthipurisādiākāragāhikā taṃtaṃsaṅkappamūlabhūtā saññā samuṭṭhānaṃ. Pittādi viya rogassa āsannakāraṇaṃ samuṭṭhānaṃ. Utubhojanavisamatāvisamaparihārādi viya mūlakāraṇaṃ nidānaṃ. Cittassa aṅgabhūtā cetasikāti viññāṇaṃ gilānūpamaṃ vuttaṃ. Kuṭṭharogavato siniyhanaṃ tassa bhiyyobhāvāya viya bālassa puññābhisaṅkhārādivasena pavatti vedanādukkhāvahā asappāyasevanasadisī. Vedanattāyāti vedanāsabhāvatthaṃ, vedanattalābhāyāti attho. Kāraṇaṭṭhānatāya, bhojanādhāratāya ca cārakūpamaṃ, bhājanūpamañca rūpaṃ. Subhasaññādivasena vedanākāraṇassa hetubhāvato, vedanābhojanassa chādāpanato ca aparādhūpamā, byañjanūpamā ca saññā. Vedanāhetuto kāraṇakārakūpamo, parivesakūpamo ca saṅkhārakkhandho. Bhattakāro eva yebhuyyena parivisatīti parivesakaggahaṇaṃ. Vedanāya vibādhitabbato, anuggahetabbato ca aparādhikūpamaṃ, bhuñjakūpamañca viññāṇaṃ vuttaṃ.

508. ‘‘Pañca vadhakā paccatthikā ukkhittāsikāti kho, bhikkhave, pañcannetaṃ upādānakkhandhānaṃ adhivacana’’nti āsīvisūpame (saṃ. ni. 4.238) vadhakāti vuttā, ‘‘bhāroti kho, bhikkhave, pañcannetaṃ upādānakkhandhānaṃ adhivacana’’nti bhārasutte (saṃ. ni. 3.22) bhārāti, ‘‘atītampāhaṃ addhānaṃ evameva rūpena khajjiṃ, seyyathāpi etarahi paccuppannena rūpena khajjāmi. Ahañceva kho pana anāgataṃ rūpaṃ abhinandeyyaṃ, anāgatampāhaṃ addhānaṃ evameva rūpena khajjeyyaṃ, seyyathāpi…pe… khajjāmī’’tiādinā (saṃ. ni. 3.79) khajjanīyapariyāye khādakāti, ‘‘so aniccaṃ rūpaṃ ‘aniccaṃ rūpa’nti yathābhūtaṃ nappajānātī’’tiādinā (saṃ. ni. 

我来为您 译这段巴利文：
506. "一切有为法以同类而一起摄"是一切有为法同类一摄。因为以同类自性摄取时，一切有为法成为五蕴。其中应当了知以变坏等共相而同部分是同类。在它们中，造作有为法的作用是以从事为味的思，它被说为"行蕴"。其他缺乏变坏等特殊相的触等应当见是以造作有为法的共相，但触等自性不能别说为蕴词，应当了知知法自性的如来因此没有说触蕴等。"诸比丘，任何沙门或婆罗门是常见论者，宣说我与世间是常，一切他们都依止缘于这五取蕴或其中之一"等经的力量，应当见到我我所执以此为最极。由此和将说的经的力量而说，只依蕴而生起依小所缘等不应说的见，因为除了蕴和涅槃外没有实法。"色"说具有变坏自性的法类。在"受"等中也是这个方法。因为说"戒蕴、定蕴"等，和其他可说为蕴的戒蕴等的存在，为了遮遣"不只是五"的诘难而说"其他包含在其中"。
507. 因为是成为运作处的住所，所以说"依住处"。应当见到受的压迫性是依苦苦、变异苦、行苦性。与贪等相应的变异等苦的女人男人等相的执取者，是那个那个寻思的根本的想是生起。如胆等是病的近因是生起。如气候饮食不调、不适当护理等是根本因是根源。心的支分是心所，所以说识如病人。如麻风病者的滋润导致它增长，如是愚者依福行等的运作导致受苦，如服用不适。"为了受性"是为了受自性义，意思是为了获得受性。因为是因处性、饮食所依性，所以色如牢狱、如器皿。因为依净想等而成为受的因的因性，和使受食被遮盖，所以想如罪犯、如调味。因为是受的因而造作因，所以行蕴如厨师、如侍者。取侍者是因为多数由厨师侍奉。因为应当被受压迫、应当被支持，所以说识如罪犯、如食者。
508. 在毒蛇喻中说"五个持刀的仇敌杀手，诸比丘，这是五取蕴的同义语"而说为杀手，在重担经中"重担，诸比丘，这是五取蕴的同义语"而说为重担，在被食经中"我也被过去的色所食，如今被现在的色所食。如果我会喜欢未来的色，我也会被未来的色所食，如...被食"等而说为食者，"他不如实了知无常的色为'无常的色'"等而;;

3.85) yamakasutte aniccādikāti. Yadipi ‘‘idha pana sabbepete ekajjhaṃ katvā khandhāti adhippetā’’ti vuttaṃ, bāhullena pana upādānakkhandhānaṃ tadantogadhānaṃ daṭṭhabbatā veditabbā. Vipassanāya bhūmivicāro hesoti.

Pheṇapiṇḍoviyātiādīsu rūpādīnaṃ evaṃ pheṇapiṇḍādisadisatā daṭṭhabbā, yathā pheṇapiṇḍo nissāro paridubbalo agayhupago; gahitopi kiñci atthaṃ na sādheti, chiddāvachiddo anekasandhisaṅghaṭito bahūnaṃ pāṇakānaṃ āvāso anupubbūpacito sabbāvatthanipātī avassaṃbhedī, evaṃ rūpampi niccasārādivirahato nissāraṃ pheggu viya, sukhabhañjanīyato dubbalaṃ, niccanti vā dhuvanti vā ahanti vā mamanti vā na gahetabbaṃ, gahitampi tathā na hoti, bahuchiddaṃ asītisatasandhisaṅghaṭitaṃ anekakimikulāvāsaṃ kalalādivasena anupubbūpacitaṃ kalalakālato paṭṭhāya sabbāsupi avatthāsu vinassati, avassameva ca bhijjati. Aṭṭhakathāyaṃ (saṃ. ni. aṭṭha. 2.

我来为您翻译这段巴利文：
3.85. 在双经中是无常等。虽然说"但这里一切这些合起来是所谓的蕴"，但应当了知主要应当见到属于取蕴的包含在其中。因为这是观慧的地的考察。
在"如泡沫聚"等中，应当见到色等如是与泡沫聚等相似，如同泡沫聚无实质、极脆弱、不可取；即使取了也不能成就任何意义，充满空隙、由多个接合处合成、是许多小虫的住所、逐渐积聚、随一切状况而堕落、必定破坏，如是色也因为缺乏常等实质而无实质如虚木，因为易于破坏而脆弱，不应取为常或为恒或为我或为我所，即使取了也不是如此，有多空隙、由八十百个接合处合成、是许多虫类的住所、依羯罗蓝等逐渐积聚、从羯罗蓝时起在一切状态中都灭坏，而且必定破坏。在注释中...
（注：羯罗蓝是指胎儿最初的形态）

3.95; vibha. aṭṭha. 26 kamādivinicchayakathā) pana parimaddanāsahanameva upamūpameyyasambandho vutto.

Yathā pubbuḷo nissāro paridubbalo agayhupago, gahitopi na kiñci atthaṃ sādheti, na ciraṭṭhitiko, tathā vedanāpi. Yathā ca pubbuḷo, udakatalaṃ, udakabinduṃ, udakajallikaṃ saṅkaḍḍhitvā puṭaṃ katvā gahaṇavātañcāti cattāri kāraṇāni paṭicca jāyati, evaṃ vedanāpi vatthuṃ, ārammaṇaṃ, kilesajallaṃ, phassasaṅghaṭṭanañcāti cattāri kāraṇāni paṭicca uppajjati. Yathā hi udakatale bindunipātajanito vāto udakajallikasaṅkhātaṃ udakalasikaṃ saṅkaḍḍhitvā puṭaṃ katvā pubbuḷaṃ nāma karoti, evaṃ vatthumhi ārammaṇāpāthagamanajanito phasso anupacchinnaṃ kilesajallaṃ sahakārīpaccayabhāvena saṅkaḍḍhitvā vedanaṃ nāma karoti. Idañca kilesehi mūlakāraṇabhūtehi, ārammaṇassādanabhūtehi ca nibbattaṃ vaṭṭagataṃ vedanaṃ sandhāya vuttaṃ. Ukkaṭṭhaparicchedena vā cattāro paccayā vuttā, ūnehipi pana uppajjateva. Idha muhuttaramaṇīyatā upamopameyyasambandho vutto.

Yathā pana marīcikā asārā agayhupagā. Na hi taṃ gahetvā pātuṃ vā nhāyituṃ vā bhājanaṃ vā pūretuṃ sakkā, evaṃ saññāpi asārā agayhupagā. Yathā ca marīcikā vipphandamānā sañjātūmivegā viya khāyantī mahājanaṃ vippalambeti, evaṃ saññāpi ‘‘nīlaṃ pītaṃ dīghaṃ rassa’’ntiādinā ārammaṇe pavattamānā sabhāvamatte aṭṭhatvā ‘‘subhaṃ sukhaṃ nicca’’ntiādimicchāgāhassa kāraṇabhāvena lokaṃ vippalambeti.

Yathā kadalikkhandho asāro agayhupago. Na hi taṃ gahetvā gopānasīādīnaṃ atthāya upanetuṃ sakkā, upanītampi tathā na hoti, bahuvaṭṭisamodhāno ca hoti, evaṃ saṅkhārakkhandhopi asāro agayhupago. Na hi taṃ niccādivasena gahetuṃ sakkā, gahitampi tathā na hoti, bahudhammasamodhāno ca. Aññadeva hi phassassa lakkhaṇaṃ, aññaṃ cetanādīnaṃ, te pana sabbe samodhānetvā saṅkhārakkhandhoti vuccati.

Yathā ca māyā asārā agayhupagā. Na hi taṃ gahetvā kiñci atthaṃ kiccaṃ sādhetuṃ sakkā, ittarā lahupaccupaṭṭhānā amaṇiādimeva maṇiādirūpena dassentī mahājanaṃ vañceti, evaṃ viññāṇampi asāraṃ ittaraṃ lahupaccupaṭṭhānaṃ, teneva cittena āgacchantaṃ viya, gacchantaṃ viya, ṭhitaṃ viya, nisinnaṃ viya ca katvā gāhāpeti, aññadeva cittaṃ āgamane, aññaṃ gamanādīsūti. Evaṃ viññāṇaṃ māyāsadisaṃ.

Pañcapi upādānakkhandhā asubhādisabhāvā eva saṃkilesāsucivatthubhāvāditoti asubhādito daṭṭhabbā eva, tathāpi katthaci koci viseso sukhaggahaṇīyo hotīti āha ‘‘visesato cā’’tiādi. Tattha cattāro satipaṭṭhānā catuvipallāsappahānakarāti tesaṃ gocarabhāvena rūpakkhandhādīsu asubhādibhāvena daṭṭhabbatā vuttā.

509.Khandhehi na vihaññati parividitasabhāvattā. Vipassakopi tesaṃ vipattiyaṃ na dukkhamāpajjati, khīṇāsavesu pana vattabbameva natthi. Te hi āyatimpi khandhehi na bādhīyantīti.

Kabaḷīkārāhāraṃ parijānātīti ‘‘āhārasamudayā rūpasamudayo’’ti (saṃ. ni. 

我来为您翻译这段巴利文：
3.95. 但在注释中说了只有不能忍受按压是譬喻与所譬事物的关联。
如同水泡无实质、极脆弱、不可取，即使取了也不能成就任何意义，不能长住，受也如是。又如水泡依水面、水滴、水渍、收集成团和生风这四个因缘而生，如是受也依所依、所缘、烦恼垢和触击这四个因缘而生。如在水面上水滴落下所生的风收集称为水渍的水滑而成团成为所谓水泡，如是在所依上所缘现起所生的触以俱有缘性收集未断的烦恼垢而成为所谓受。这是就由烦恼作为根本因和所缘味而生的轮回中的受而说。或依最胜限度说四缘，但由少于这些也能生起。这里说暂时可爱性是譬喻与所譬事物的关联。
又如阳焰无实质不可取。因为不能取它来饮用或洗浴或装满容器，如是想也无实质不可取。又如阳焰颤动显现如生起波浪动势而欺诈大众，如是想也以"青黄长短"等在所缘中运作，不住于自性而以"净乐常"等邪执的因性欺诈世间。
如同芭蕉干无实质不可取。因为不能取它来用作椽等，即使用了也不是如此，而且是多重叶鞘的和合，如是行蕴也无实质不可取。因为不能以常等方式取它，即使取了也不是如此，而且是多法的和合。因为触的相是一个，思等的是另一个，但那一切和合称为行蕴。
又如幻术无实质不可取。因为不能取它来成就任何目的作用，短暂速灭现起，以非宝等显现为宝等而欺骗大众，如是识也无实质、短暂、速灭现起，以同一心而使人执取似乎来、似乎去、似乎住、似乎坐，但来时是一个心，去等时是另一个。如是识如幻术。
五取蕴都是不净等自性，因为是杂染不净事物等，所以应当从不净等来见。虽然如此，在某处某些特殊性容易取为乐，所以说"特别地"等。其中四念处能断四颠倒，所以说应当在它们的所行处色蕴等中以不净等性来见。
509. 因为了知自性所以不被蕴所恼害。观行者对它们的败坏也不生苦，对漏尽者更不必说。因为他们将来也不被蕴所压迫。
了知段食是"由食集而有色集"

3.56,57) vacanato ajjhattikarūpe chandarāgaṃ pajahanto tassa samudayabhūte kabaḷīkārāhārepi chandarāgaṃ pajahatīti attho. Ayaṃ pahānapariññā. Ajjhattikarūpaṃ pana pariggaṇhanto tassa paccayabhūtaṃ kabaḷīkārāhāraṃ pariggaṇhātīti ñātapariññā. Tassa ca udayabbayānupassī hotīti tīraṇapariññā ca yojetabbā. Evaṃ pariññattaye sijjhante ime vipallāsādayo vidhamīyanti evāti āha ‘‘asubhe subhanti vipallāsaṃ pajahatī’’tiādi. Tattha kāmarāgabhūtaṃ abhijjhaṃ sandhāyāha ‘‘abhijjhākāyagantha’’nti. Asubhānupassanāya hi kāmarāgappahānaṃ hoti , kāmarāgamukhena vā sabbalobhappahānaṃ vadati. Na upādiyati na gaṇhati na uppādeti.

‘‘Phassapaccayā vedanā’’ti (ma. ni. 3.126; saṃ. ni. 2.39; mahāva. 1; udā. 1; netti. 24) vuttattā ‘‘vedanāya chandarāgaṃ pajahanto tassā paccayabhūte phassāhārepi chandarāgaṃ pajahatī’’tiādinā āhāraparijānane vuttanayena phassaparijānanaṃ yojetabbaṃ. Vedanāya dukkhato dassanena tattha sukhanti vipallāsaṃ pajahati. Sukhatthameva bhavapatthanā hotīti vedanāya taṇhaṃ pajahanto bhavoghaṃ uttarati. Tato eva bhavayogena visaṃyujjati. Bhavāsavena ca anāsavo hoti, sabbavedanaṃ dukkhato passanto attano parena apubbaṃ dukkhaṃ uppāditaṃ, sukhaṃ vā vināsitaṃ na cinteti, tato ‘‘anatthaṃ me acarī’’tiādi (dha. sa. 1237; vibha. 909) āghātavatthuppahānato byāpādakāyaganthaṃ bhindati. ‘‘Sukhabahule sugatibhave suddhī’’ti aggahetvā gosīlagovatādīhi suddhiṃ parāmasanto sukhapatthanāvaseneva parāmasatīti vedanāya taṇhaṃ pajahantopi sīlabbatupādānaṃ na upādiyati.

Manosañcetanā saṅkhārakkhandho, saññā pana taṃsampayuttāti saññāsaṅkhāre anattato passanto manosañcetanāya chandarāgaṃ pajahati, tañca pariggaṇhāti, tīreti cāti ‘‘saññaṃ saṅkhāre…pe… parijānātī’’ti vuttaṃ. Saññāsaṅkhāre anattāti passanto attadiṭṭhimūlakattā sabbadiṭṭhīnaṃ attadiṭṭhiṃ viya sabbadiṭṭhiyopi vidhamatīti dassento ‘‘diṭṭhoghaṃ uttarati…pe… attavādupādānaṃ na upādiyatī’’ti āha.

Viññāṇaṃ aniccato passanto aniccānupassanāmukhena tissopi anupassanā ussukkanto tīhipi pariññāhi viññāṇāhāraṃ parijānāti. Visesato panettha anicce niccanti vipallāsaṃ pajahati. Tattha niccaggāhabāhullato avijjāya viññāṇe ghanagahaṇaṃ hotīti ghanavinibbhogaṃ katvā taṃ aniccato passanto avijjoghaṃ uttarati. Tato eva avijjāyogena visaṃyutto avijjāsavena anāsavo ca hoti. Mohabaleneva sīlabbataparāmasanaṃ hotīti taṃ pajahanto ‘‘sīlabbataparāmāsakāyaganthaṃ bhindati.

‘‘Yañca kho idaṃ, bhikkhave, vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, tatrāssutavā puthujjano nālaṃ nibbindituṃ, nālaṃ virajjituṃ, nālaṃ vimuccituṃ. Taṃ kissa hetu? Dīgharattaṃ hetaṃ, bhikkhave, assutavato puthujjanassa ajjhositaṃ mamāyitaṃ parāmaṭṭhaṃ ‘etaṃ mama, esohamasmi, eso me attā’’’tiādi (saṃ. ni. 

我来为您翻译这段巴利文：
3.56,57. 因为说"由食集而有色集"，所以舍弃内色的欲贪时也舍弃作为它生起因的段食中的欲贪，这是舍断遍知的意思。而了知内色时也了知作为它缘的段食，这是知遍知。对它观察生灭，这是应当配合的审察遍知。当这三种遍知成就时，这些颠倒等必定消除，所以说"舍弃在不净中见净的颠倒"等。其中关于贪欲的贪执说"贪欲身系"。因为以不净观舍弃贪欲，或以贪欲为首说舍弃一切贪。不取著不执取不生起。
因为说"缘触有受"，所以"舍弃受的欲贪时也舍弃作为它缘的触食中的欲贪"等，应当依说食遍知的方式配合触遍知。以苦见受而舍弃其中乐的颠倒。因为求有只是为了乐，所以舍弃受的爱而度过有暴流。由此而脱离有轭。并以有漏成为无漏，见一切受为苦者不思惟自己或他人新生的苦或消灭的乐，由此因为舍弃"他对我作不利"等的嗔恨事而破坏嗔恚身系。不取"在多乐的善趣有中有清净"而以牛戒牛行等执著清净者是依乐欲而执著，所以舍弃受的爱时也不取著戒禁取。
意思是行蕴，但想与它相应，所以见想行为无我者舍弃意思的欲贪，并了知它，也审察它，因此说"了知想行"。见想行为无我者，因为一切见以我见为根，所以显示如同破除我见也破除一切见而说"度过见暴流...乃至...不取著我论取"。
以无常见识者以无常随观为门而精进三随观，以三遍知了知识食。但这里特别舍弃在无常中见常的颠倒。因为其中以常执为多而无明对识有坚实执取，所以分解坚实而见它为无常者度过无明暴流。由此而脱离无明轭并以无明漏成为无漏。因为只由痴力而有戒禁取，所以舍弃它时破坏戒禁取身系。
"诸比丘，凡这所谓心也好，意也好，识也好，其中无闻凡夫不能厌离，不能离染，不能解脱。为什么？诸比丘，因为这长久以来为无闻凡夫所占有、所执著、所执取：'这是我的，这是我，这是我的我'"等；

2.62) –

Vacanato yathā viññāṇaṃ niccato passanto diṭṭhupādānaṃ upādiyati, evaṃ taṃ aniccato passanto diṭṭhupādānaṃ na upādiyatīti.

Evaṃ mahānisaṃsanti vuttappakārena vipallāsādisakalasaṃkilesavidhamanupāyabhāvato evaṃ vipuludayaṃ. Vadhakādivasenāti ukkhittāsikavadhakādivasena. Passeyyāti ñāṇadassanena paccakkhato passeyya.

Khandhaniddesavaṇṇanā niṭṭhitā.

Iti cuddasamaparicchedavaṇṇanā.

15. Āyatanadhātuniddesavaṇṇanā

Āyatanavitthārakathāvaṇṇanā

510. ‘‘Khandhāyatanā’’tiādinā heṭṭhā uddiṭṭhāni paduddhāravasena ‘‘āyatanānī’’ti vatvā gaṇanaparicchedenāha ‘‘dvādasāyatanānī’’ti. Tattha vattabbaṃ parato sayameva vakkhati. Cakkhāyatanantiādi nesaṃ sarūpadassanaṃ.

Attho nāma saddattho, bhāvattho pana lakkhaṇameva. So pana saddattho duvidho – asādhāraṇo sādhāraṇoti. Tattha asādhāraṇo cakkhādisaddattho, sādhāraṇo āyatanasaddattho dvādasannampi samānattā.

Tesu asādhāraṇaṃ tāva dassento ‘‘visesato tāvā’’tiādimāha. Tattha visesatoti visesatthato, cakkhādisaddatthatoti attho. Assādetīti cakkhati-saddo ‘‘madhuṃ cakkhati, byañjanaṃ cakkhatī’’ti rasasāyanattho atthīti tassa vasena atthaṃ vadati. ‘‘Cakkhuṃ kho pana, māgaṇḍiya, rūpārāmaṃ rūparataṃ rūpasammudita’’nti (ma. ni. 2.209) vacanato cakkhu rūpaṃ assādeti. Satipi sotādīnaṃ saddārāmatādibhāve yo ‘‘yaṃ cakkhu catunnaṃ mahābhūtānaṃ upādāya pasādo’’tiādinā (dha. sa. 597) pāḷiyaṃ, ‘‘rūpābhighātārahabhūtappasādalakkhaṇa’’ntiādinā (dha. sa. aṭṭha. 600; visuddhi. 

我来为您翻译这段巴利文：
2.62. 因为这段话，所以如见识为常者取著见取，如是见它为无常者不取著见取。
"如是大利益"是以所说方式成为破除颠倒等一切杂染的方法，所以如是广大利益。"依杀手等"是依持刀杀手等。"应当见"是应当以智见亲自见到。
蕴释义注释完成。
如是第十四品注释。
处界释义注释
处广说论注释
510. 以"蕴处"等，在下面以词句列举说"诸处"后，以数目限定说"十二处"。其中应说的后面他自己将说。"眼处"等是显示它们的自相。
所谓义是词义，但性义就是相。那词义有两种 - 不共和共同。其中不共是眼等词义，共同是处词义因为十二都相同。
在它们中首先显示不共而说"特别地"等。其中"特别地"是依特殊义，意思是依眼等词义。"享受"是眼字-词"享受蜜，享受汤"有品尝义，所以依它的力量说义。因为说"摩犍提啊，眼实是喜爱色、乐于色、欢喜色"，所以眼享受色。虽然耳等也有喜爱声等性，但依"眼是依四大种所造的净色"等圣典，和"以适合色撞击的大种净为相"等...
注：摩犍提(Māgaṇḍiya)是人名。

2.433) aṭṭhakathāyañca vutto atthaviseso, tattheva niruḷhattā cakkhumhi eva cakkhusaddo pavattati gavādīsu gosaddādi viyāti daṭṭhabbaṃ.

Vibhāveti cāti saddalakkhaṇasiddhassa cakkhati-saddassa vasena atthaṃ vadati. Cakkhatīti hi ācikkhati, abhibyattaṃ vadatīti attho. Nettassa ca vadantassa viya samavisamavibhāvanameva ācikkhananti katvā āha ‘‘vibhāveti cāti attho’’ti, anekatthattā vā dhātūnaṃ vibhāvanatthatā ca cakkhati-saddassa daṭṭhabbā. Rattaduṭṭhādikālesu kakaṇṭakarūpaṃ viya, uddarūpaṃ viya ca vaṇṇavikāraṃ āpajjamānaṃ rūpaṃ hadayaṅgatabhāvaṃ rūpayati rūpamiva pakāsaṃ karoti, saviggahamiva katvā dassetīti attho. Vitthāraṇaṃ vā rūpasaddassa attho, vitthāraṇañca pakāsanamevāti āha ‘‘pakāsetīti attho’’ti. Anekatthattā vā dhātūnaṃ pakāsanattho eva rūpasaddo daṭṭhabbo. Vaṇṇavācakassa rūpasaddassa rūpayatīti nibbacanaṃ, rūpakkhandhavācakassa ruppatīti ayaṃ viseso. Udāharīyatīti vuccatīti atthe vacanasaddo eva gahito siyā, na ca vacanasaddo evettha saddo, atha kho sabbopi sotaviññeyyoti. Sappatīti sakehi paccayehi sappīyati, sotaviññeyyabhāvaṃ gamīyatīti attho.

Sūcayatīti attano vatthuṃ apākaṭaṃ gandhavasena ‘‘idaṃ sugandhaṃ, duggandha’’nti pakāseti, paṭicchannaṃ vā pupphādivatthuṃ ‘‘ettha pupphamatthi, campakādiphalamatthi, ambādī’’ti pesuññaṃ karontaṃ viya hotīti attho. Rasaggahaṇamūlakattā ajjhoharaṇassa jīvitahetumhi āhārarase ninnatāya jīvitaṃ avhayatīti jivhā niruttilakkhaṇena. Kucchitānaṃ sāsavadhammānaṃ āyoti visesena kāyo vutto anuttariyahetubhāvaṃ anāgacchantesu kāmarāganidānakammajanitesu, kāmarāgassa ca visesapaccayesu ghānajivhākāyesu kāyassa visesatarasāsavapaccayattā. Tena hi phoṭṭhabbasukhaṃ assādentā sattā methunampi sevanti. Uppattidesoti uppattiṭṭhānanti attho, kāyindriyavatthukā vā cattāro khandhā balavakāmāsavādihetubhāvato visesena sāsavāti vuttāti tesaṃ uppattiṭṭhānanti attho.

Munātīti nāḷiyā minamāno viya, mahātulāya dhārayamāno viya ca ārammaṇaṃ vijānātīti attho. Manate iti vā mano, taṃ taṃ ārammaṇaṃ paricchedavasena jānātīti vuttaṃ hoti. Attano lakkhaṇaṃ dhārentīti ye visesalakkhaṇena āyatanasaddaparā vattabbā, te cakkhādayo tathā vuttāti tato aññe manogocarabhūtā dhammā sāmaññalakkhaṇeneva ekāyatanabhāvaṃ upanetvā vuttā. Yathā hi oḷārikavatthārammaṇamananasaṅkhātehi visayavisayībhāvehi purimāni pākaṭāni, tathā apākaṭā ca aññe manogocarā na attano sabhāvaṃ na dhārentīti imassa atthassa dīpanattho dhammasaddo. Dhārīyanti sāmaññarūpena avadhārīyantīti vā dhammā. Yathā hi rūpādayo cakkhuviññāṇādīhi asādhāraṇato eva yathāsakaṃ sabhāvato viññāyanti , na evamete, ete pana anekadhammabhāvato, sādhāraṇato, sabhāvasāmaññatopi manasā viññāyantīti.



我来为您翻译这段巴利文：
2.433. 在注释中说的特殊义，因为只在那里固定，所以眼字只在眼中运用，如牛等中的牛字等，应当如是见。
"显示"是依词法成就的眼字(cakkhati)力量说义。因为"眼"是宣说，意思是明显说。因为如同眼根说者只是显示平等不平等，所以说"意思是显示"，或者因为词根有多义，应当见眼字也有显示义。在染污等时如麻雀形、如蛇形而变化色相的色，使成为心所得的状态，就是显明色，意思是如同有体而显示。或者色字的义是扩展，而扩展就是显明，所以说"意思是显明"。或者因为词根有多义，应当见色字就是显明义。表示颜色的色字词源是"使成色"，表示色蕴的词源是"被破坏"，这是区别。"被说"以"被说"义，可能只取说字，但这里不只是说字，而是一切耳所识。"蛇行"是被自己诸缘使蛇行，意思是被引向耳所识的状态。
"指示"是依香而显示自己不明显的事物为"此是好香、恶香"，或者如作密告说"这里有花、有瞻波等果、有芒果等"隐藏的花等事物，这是意思。因为吞食以味取为根本，因为在维持生命的食味中倾向，所以舌以词源相是"呼唤生命"。身特别说为有漏诸法的处，因为在不能得殊胜的欲贪因缘所生中，在欲贪的特别缘鼻舌身中，身是更特别的有漏缘。因为以它享受触乐的众生也从事淫欲。"生起处"意思是生起处，或者以身根为所依的四蕴因为是强力欲漏等因而特别说为有漏，意思是它们的生起处。
"度量"意思是如以升量、如以大秤称量而了知所缘。或者"度量"是意，意思是说依限定而知那个那个所缘。"持自相"是那些以特殊相应说为处字义的眼等如是说，从那以外作为意所行的诸法只以共相引向一处性而说。因为如以粗物所缘思维所说的境与有境性前者明显，如是不明显的其他意所行也不是不持自性，为了显示这个义而有法字。或者诸法是以共相而被确定。因为如色等由眼识等只以不共而各各依自性被识知，这些不如是，而这些因为是多法性、共同性、自性共同性而被意识知。

511.Sena senāti sakena sakena. Uṭṭhahantīti uṭṭhānaṃ karonti. Vāyamantīti ussahanti, attano kiccaṃ karonticceva attho. Imasmiṃ ca atthe āyatanti etthāti āyatanānīti adhikaraṇattho āyatanasaddo, dutiyatatiyesu kattuattho. Te cāti cittacetasike dhamme. Te hi taṃtaṃdvārārammaṇesu ayanti gacchanti pavattantīti āyā. Vitthārentīti pubbe anuppannattā līnāni apākaṭāni pubbantato uddhaṃ pattharenti pākaṭāni karonti, uppādentīti attho. Idañca saṃsāradukkhaṃ. Na nivattatīti anuppādanirodhavasena na nirujjhati. Āyatanaṃ āyatananti āmeḍitavacanaṃ assā samaññāya cakkhādīsu niruḷhabhāvadassanatthaṃ.

512. Evaṃ avayavabhedavasena āyatanasaddassa atthaṃ vatvā idāni tattha pariyāyatopi dassetuṃ ‘‘apicā’’tiādi āraddhaṃ. Sādhuphalabharitatāya, aparissayatāya ca manoramme.

Tattha nivasantīti nivasantā viya honti. Tenāha ‘‘tadāyattavuttitāyā’’ti. Yattha suvaṇṇaratanādīni nivutthāni viya ākiṇṇāni tiṭṭhanti, so padeso tesaṃ ākaro, evaṃ cittacetasikā cakkhādīsūti te tesaṃ ākaroti dassento āha ‘‘cakkhādīsu ca…pe… ākaro’’ti. Tannissitattāti ettha mano manoviññāṇādīnaṃ cittacetasikānaṃ nissayapaccayo na hotīti tassa tesaṃ dvārabhāvo nissayabhāvoti daṭṭhabbo. Ahutvā eva paccayasāmaggivasena uppajjantāpi cittacetasikā aneke ekajjhaṃ tattha labbhamānā samosaṭā viya hontīti vuttaṃ ‘‘vatthudvārārammaṇavasena samosaraṇato’’ti. Na hi dhammānaṃ anāgataddhe vijjamānatālesopi atthi. Tenāha ‘‘puñjo natthi anāgate’’ti (mahāni. 10). Tattheva uppattitoti tesu cakkhādīsu eva uppattito. Uppattiyā paccayabhūte cakkhādike uppattiṭṭhānaṃ viya katvā upacāravasena vuttaṃ. Na hi arūpadhammānaṃ nippariyāyato uppattideso nāma atthi. Yadaggena vā te tesaṃ nissayārammaṇabhūtā, tadaggena sañjātideso. Na hi paccayabhāvamantarena rūpadhammānampi ādhārādheyyabhāvo atthi. Tenāha ‘‘nissayārammaṇabhāvenā’’ti. Byatirekapadhānatāya kāraṇalakkhaṇassa ‘‘tesaṃ abhāve abhāvato’’ iccevāha, na ‘‘bhāve bhāvato’’ti.

Yathāvuttenatthenāti ‘‘cakkhatī’’tiādinā, ‘‘āyatanato āyānaṃ tananato’’tiādinā, ‘‘nivāsaṭṭhāna’’ntiādinā ca vuttappakārena atthena. Dhammāyatanapariyāpannānaṃ dhammānaṃ bahubhāvato yebhuyyena ca te bahū eva hutvā kiccakarāti ‘‘dhammā ca te āyatanañcā’’ti bahuvacananiddeso.

513. Tathā tathā lakkhitabbato lakkhīyati etenāti vā lakkhaṇaṃ, sabhāvo.

Tāvabhāvatoti tattakato, tena anūnādhikabhāvaṃ dasseti. Tattha dvādasāyatanavinimuttassa kassaci dhammassa abhāvā adhikabhāvato codanā natthi, salakkhaṇadhāraṇaṃ pana sabbesaṃ sāmaññalakkhaṇanti ūnacodanā sambhavatīti taṃ dassento āha ‘‘cakkhādayopi hī’’tiādi. Bhavaṅgamanasaṅkhātoti dvikkhattuṃ calitvā pavattabhavaṅgamanasaṅkhāto. Calanavasena bhavaṅgappavattiyā sati eva āvajjanuppatti, na aññatthāti āvajjanassāpi kāraṇabhūtanti katvā vuttaṃ ‘‘bhavaṅgamanasaṅkhāto…pe… uppattidvāra’’nti. Asādhāraṇanti cakkhuviññāṇādīnaṃ asādhāraṇaṃ. Satipi asādhāraṇabhāve cakkhādīnaṃ dvārabhāvena gahitattā dhammāyatanena aggahaṇaṃ daṭṭhabbaṃ. Dvārārammaṇabhāvehi vā asādhāraṇataṃ sandhāya ‘‘asādhāraṇa’’nti vuttaṃ.



我来为您翻译这段巴利文：
511. "各自"是以自己各自。"生起"是作生起。"精进"是努力，意思就是作自己的事。在这义中"延伸"所以是处，处字是处所义，在第二第三是作者义。"它们"是心心所法。因为它们在那个那个门所缘中行去运作，所以是行者。"扩展"是因为先前未生而隐藏不明显，从前际向上伸展使明显，意思是使生起。而这是轮回苦。"不止息"是依不生灭而不灭。"处处"的重复语是为了显示这名称在眼等中的固定。
512. 如是依部分差别说处字的义后，现在为了也从同义方面显示而开始说"又"等。因为善果充满和无危险而可意。
其中"居住"是如居住。所以说"因为依它运作"。如金宝等似乎居住而遍满住立的处所是它们的矿藏，如是心心所在眼等中，显示它们是它们的矿藏而说"眼等...乃至...矿藏"。"因为依止它"这里意不是意识等心心所的依止缘，所以应当见它是它们的门性是依止性。虽然依缘和合而生起而先前无有，许多心心所一起在那里可得如聚集，所以说"依所依门所缘而聚集"。因为诸法在未来世连可得性也没有。所以说"未来无有聚"。"只在那里生起"是只在那眼等中生起。依比喻说生起的缘眼等如生起处。因为无色法没有无比喻的生起处。或者以它们是它们的所依所缘为第一，以那为第一是生起处。因为离开缘性，色法也没有能依所依性。所以说"依所依所缘性"。因为差别为主的因相，所以只说"因为它们无则无"，不说"有则有"。
"依所说义"是依"眼"等、"从处到行者的伸展"等、"住处"等所说方式的义。因为法处所摄诸法众多，而且多数它们是多而作用，所以"诸法和处"用复数说明。
513. 因为如是如是应被相知，或者以此被相知，所以是相，即自性。
"只是如此性"是只是那么多，以此显示不多不少。其中因为离十二处没有任何法所以没有过多的诘难，但一切持自相是共相，所以可能有不足的诘难，为了显示它而说"因为眼等"等。"名为有分意"是名为转起两次的有分意。因为只在有分依转起方式运作时有转向生起，不在其他处，所以说是转向的因而说"名为有分...乃至...生起门"。"不共"是眼识等的不共。虽然是不共，应当见因为眼等以门性被取所以不以法处取。或者依门所缘性说"不共"是关于不共性。

514. Yebhuyyasahuppattiādīhi uppattikkamādīsu ayutti yojetabbā. Yebhuyyena hi cakkhāyatanādīni kassaci kadāci ekato uppajjanti. Tathā hi vuttaṃ ‘‘kāmadhātuyā upapattikkhaṇe kassaci ekādasāyatanāni pātubhavantī’’tiādi (yama. aṭṭha. āyatanayamaka 18-21). Tasmā āyatanānaṃ uppattikkamo tāva na yujjati, na pahānakkamo kusalābyākatānaṃ appahātabbato, na paṭipattikkamo akusalānaṃ ekaccaabyākatānañca appaṭipajjanīyato , na bhūmikkamo aḍḍhekādasannaṃ āyatanānaṃ ekantakāmāvacarattā, itaresañca catubhūmipariyāpannattā, ekaccassa lokuttarabhāvato cāti. ‘‘Ajjhattikesu hī’’ti etena ajjhattikabhāvena, visayībhāvena ca ajjhattikānaṃ paṭhamaṃ desetabbataṃ dasseti, tesupi paṭhamaṃ desetabbesu pākaṭattā paṭhamataraṃ cakkhāyatanaṃ desitanti.

Tato ghānāyatanādīnīti ettha bahupakārattābhāvena cakkhusotehi purimataraṃ adesetabbāni, saha vattuṃ asakkuṇeyyattā ekena kamena desetabbānīti ghānādikkamena desitānīti adhippāyo . Aññathāpi hi desitesu na na sakkā codetuṃ, na ca sakkā bodhetabbāni na desetunti. Paccuppannārammaṇattā vā cakkhādīni paṭhamaṃ vuttāni ārammaṇato supākaṭānīti, manāyatanaṃ pana kiñci paccunnārammaṇaṃ…pe… kiñci yāva navattabbārammaṇanti pacchā vuttaṃ. Paccuppannārammaṇesupi upādārūpārammaṇāni cattāri paṭhamaṃ vuttāni, tato bhūtarūpārammaṇaṃ. Upādārūpārammaṇesupi dūratare dūre, sīghataraṃ sīghañca ārammaṇasampaṭicchanadīpanatthaṃ cakkhādīnaṃ desanākkamo. Cakkhusotadvayañhi dūragocaranti paṭhamaṃ vuttaṃ, tatrāpi cakkhu dūrataragocaranti sabbapaṭhamaṃ vuttaṃ. Passantopi hi dūratare nadīsotaṃ, na tassa sotapaṭighātasaddaṃ suṇāti. Ghānajivhāsupi ghānaṃ sīghataravuttīti paṭhamaṃ vuttaṃ purato ṭhapitamattassapi bhojanassa gandho gayhatīti. Yathāṭhānaṃ vā tesaṃ desanākkamo. Imasmiñhi sarīre sabbupari cakkhussa adhiṭṭhānaṃ, tassa adho sotassa, tassa adho ghānassa, tassa adho jivhāya, tathā kāyassa yebhuyyato, mano pana arūpibhāvato sabbapacchā vutto. Taṃtaṃgocarattā tassa tassa anantaraṃ bāhirāyatanāni vuttānīti vuttovāyamatthoti evampi imesaṃ kamo veditabbo. Gocaro visayo etassāti gocaravisayo, mano. Kassa pana gocaro etassa visayo? Cakkhādīnaṃ pañcannampi. Viññāṇuppattikāraṇavavatthānatoti cakkhuviññāṇādīnaṃ uppattikāraṇassa vavatthitabhāvato savibhattibhāvato. Etena cakkhādianantaraṃ rūpādivacanassa ca kāraṇamāha.



我来为您翻译这段巴利文：
514. 应当配合多数俱生等在生起次第等中的不合理。因为多数眼处等对某人有时一起生起。如是说"在欲界结生刹那对某人十一处显现"等。因此处的生起次第首先不合理，不是断除次第因为善无记不应断，不是修习次第因为不善和某些无记不应修习，不是地次第因为十一处半必定是欲界，其余属于四地，某些是出世间。以"因为在内"显示以内性和有境性内处应当先说，在它们中也应当先说的因为明显而先说眼处。
"从那之后鼻处等"这里因为没有多种作用所以不应比眼耳先说，因为不能一起说所以应当依一个次第说，意思是依鼻等次第说。因为即使以其他方式说也不是不能诘难，也不能不说应当使了解的。或者因为是现在所缘所以先说眼等因为从所缘明显，但意处有些是现在所缘...乃至...有些是乃至不可说所缘，所以后说。在现在所缘中也先说四种所缘是所造色，然后是所缘大种色。在所造色所缘中也为了显示更远远和更速速接受所缘而有眼等的说次第。因为眼耳二者是远行境所以先说，在它们中也因为眼是更远行境所以最先说。因为即使看见更远的河流，也不听闻它的声音撞击耳。在鼻舌中也因为鼻更速运作所以先说，因为只是放在前面的食物的香就被取。或者它们的说次第是依处所。因为在这身体中眼的住处最上，它下面是耳，它下面是鼻，它下面是舌，如是身大部分，但意因为是无色所以最后说。因为是那个那个行境所以说外处在那个那个之后，如是这义已说，也应当如是了知这些的次第。"行境境"是以它为境的行境，即意。但是什么的行境是它的境？是五种眼等的。"因为识生起因确定"是因为眼识等生起因的确定状态有区别。以此说了在眼等之后说色等的原因。

515.Saṅgahitattāti gaṇanasaṅgahavasena saṅgahitattā. Jātivasenāti cakkhubhāvasamānatāvasena. Paccayabhedo kammādibhedo. Dānādipāṇātipātādibhedabhinnassa hi kusalākusalakammassa, tassa ca sahakārīkāraṇabhūtānaṃ abbhantarānaṃ, bāhirānañca paccayānaṃ bhedena cakkhāyatanaṃ bhinnaṃ visadisaṃ hotīti. Nirayādiko, apadādigatinānākaraṇañca gatibhedo gatīnaṃ, gatīsu vā bhedoti katvā. Hatthiassādiko, khattiyādiko ca nikāyabhedo. Taṃtaṃsattasantānabhedo puggalabhedo. Yā cakkhādīnaṃ vatthūnaṃ anantappabhedatā vuttā, so eva hadayavatthussa bhedo tādisabhedānātivattanato. Tato manāyatanassa anantappabhedatā yojetabbā. Yasmā jhānavirahitaṃ nāma lokuttaraṃ natthi, tasmā pañcannaṃ jhānānaṃ vasena aṭṭha lokuttaracittāni cattālīsaṃ hontīti tāni ekāsītiyā lokiyacittesu pakkhipitvā āha ‘‘ekavīsuttarasatappabhedañcā’’ti. Vatthūti cakkhādivatthu. Tappabhedena viññāṇaṃ anantappabhedaṃ. Paṭipadā dukkhāpaṭipadādi. Ādi-saddena jhānādhipatibhūmiārammaṇādīnaṃ saṅgaho daṭṭhabbo. Nīlaṃ nīlassa sabhāgaṃ, aññaṃ visabhāgaṃ. Paccayo kammādi. Tatthāpi kusalasamuṭṭhānāditā, sītautusamuṭṭhānāditā ca bhedo veditabbo. Ādisaddena gatinikāyabhedo. Sabhāvanānattabhedatoti sukhā dukkhā adukkhamasukhāti evamādiko sabhāvabhedo. Cakkhusamphassajā sotasamphassajāti evamādikaṃ nānattaṃ.

516. ‘‘Anāgamanato aniggamanato’’ti saṅkhepena vuttamatthaṃ vivarituṃ ‘‘na hī’’tiādi vuttaṃ. Pubbantāparantesu avijjamānasarūpattā udayato pubbe kutoci nāgacchanti, vayato ca uddhaṃ na katthaci gacchanti, vijjamānakkhaṇepi ittarakālatāya aniccā dukkhā vipariṇāmadhammā. Tenāha ‘‘atha kho’’tiādi. Saparipphandakiriyāvasena īhanaṃ īhā, cintanavasena byāpāranaṃ byāpāro, tattha byāpāraṃ dassento āha ‘‘na hi cakkhurūpādīnaṃ evaṃ hotī’’ti. Īhaṃ dassento ‘‘na ca tānī’’tiādi. Ubhayampi pana īhā ca hoti byāpāro cāti uppaṭipāṭivacanaṃ. Dhammatāvāti sabhāvo eva, kāraṇasamatthatā vā īhābyāpārarahitānaṃ dvārādibhāvo dhammatā. Imasmiñca atthe ‘‘ya’’nti etassa yasmāti attho. Purimasmiṃ sambhavanavisesanaṃ yaṃ-saddo. ‘‘Suñño gāmoti kho, bhikkhave, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacana’’nti (saṃ. ni. 4.238) vacanato suññagāmoviyadaṭṭhabbāni. Annapānasahitanti gahite suññagāme yaṃ yadeva bhājanaṃ parāmasīyati, taṃ taṃ rittakaṃyeva parāmasīyati, evaṃ dhuvādibhāvena gahitāni yoniso upaparikkhiyamānāni rittakāneva etāni dissantīti. Tenāha ‘‘dhuvasubhasukhattabhāvavirahitattā’’ti. Cakkhādidvāresu abhijjhādomanassuppādakabhāvena rūpādīni cakkhādīnaṃ abhighātakānīti vuttāni. Ahisusumārapakkhīkukkurasiṅgālamakkaṭā cha pāṇakā. Visamabilākāsagāmasusānavanāni tesaṃ gocarā. Tattha visamādiajjhāsayehi cakkhādīhi visamabhāvabilākāsagāmasusānasannissitasadisūpādinnadhammavanabhāvehi abhiramitattā rūpādīnaṃ visamādisadisatā yojetabbā.

Iti āyatanānaṃ vitthārakathāmukhavaṇṇanā.

Dhātuvitthārakathāvaṇṇanā



我来为您翻译这段巴利文：
515. "被摄取"是依数目摄取而被摄取。"依种类"是依眼性相同性。缘差别是业等差别。因为由施等、杀生等差别而分的善不善业，以及作为它的俱有因的内外诸缘的差别，眼处成为有差别不相似。地狱等和无足等趣的种种差别是趣差别，或在诸趣中的差别。象马等和刹帝利等是众别。那个那个有情相续的差别是人别。所说眼等事物的无量差别，那就是心所依处的差别因为不超过如是差别。从那应当配合意处的无量差别。因为没有离开禅那的出世间，所以依五禅八出世间心成为四十，把它们放入八十一世间心而说"一百二十一差别"。"事"是眼等事。依它的差别识有无量差别。行道是苦行道等。以等字应当见摄取禅、增上、地、所缘等。青是青的同类，其他是异类。缘是业等。在那里也应当知道善等生和寒等生等是差别。等字包含趣众差别。"自性种种差别"是乐、苦、不苦不乐等如是自性差别。眼触生、耳触生如是等种种。
516. 说"因为不来不去"简略的义，为了解释而说"因为不"等。因为在前际后际无有自性，所以不从生起之前某处而来，也不从坏灭之后去某处，即使在存在刹那也因为短暂性而无常苦变异法。所以说"但是"等。依自动摇作用而勤勉是勤勉，依思维而活动是活动，显示其中活动而说"因为眼色等不如是"。显示勤勉而说"它们也不"等。但两者都是勤勉和活动，所以是倒说。"只是法性"是只是自性，或者是因缘能力，无勤勉活动的门等性是法性。在这义中"ya"的义是因为。在前面yaṃ-字是可能的限定。因为说"比丘们，空村是这六内处的别名"，所以应当见如空村。"有饮食"是如在所取空村中，无论触及什么容器，触及的都是空的，如是以常等性所取而如理观察时，这些显现为空。所以说"因为离开常净乐我性"。因为在眼等门中生起贪忧，色等说为眼等的伤害者。蛇、鳄、鸟、狗、野狼、猴是六生物。险处、洞穴、空地、村庄、墓地、森林是它们的行处。在那里应当配合以险等意乐的眼等，以险处等性所受法林性而喜乐的色等与险等相似。
如是处广说论门注释完。
界广说论注释

517.Cakkhussa viññāṇanti cakkhussa kāraṇabhūtassa viññāṇaṃ. Kāmaṃ rūpālokamanasikārādayopi tassa viññāṇassa kāraṇā, te pana sādhāraṇakāraṇaṃ, cakkhu asādhāraṇanti asādhāraṇakāraṇenāyaṃ niddeso yathā bherisaddo, yavaṅkuroti. Tathā hi cakkhu puggalantarāsādhāraṇaṃ, nīlādisabbarūpasādhāraṇañcāti sāmibhāvena niddiṭṭhaṃ.

Vidahatīti evaṃ evañca tayā pavattitabbanti viniyuñjamānaṃ viya uppādetīti attho. Vidahatīti ca dhātvattho eva visiṭṭho upasaggena dīpīyatīti vināpi upasaggena dhātūti esa saddo tamatthaṃ vadatīti daṭṭhabbo. Kattukammabhāvakaraṇādhikaraṇesu ca dhātusaddasiddhi hotīti pañcāpi te atthā vuttā. Lokuttarā dhātuyo saṃsāradukkhaṃ na vidahanti, aññadatthu vidhaṃsentīti katvā ‘‘lokiyā’’ti visesitaṃ. Vavatthitāti avatthitā, aññamaññaṃ vā asaṃkiṇṇā. Suvaṇṇarajatādidhātuyo suvaṇṇādīnaṃ bījabhūtā selādayo. Yathāsambhavanti ettha keci ‘‘lokiyalokuttarāsu dhātūsu yo yo attho sambhavati, tadanurūpa’’nti atthaṃ vadanti, tadayuttaṃ ‘‘lokiyā hi dhātuyo’’ti visesetvā vuttattā. Atthavasena cetaṃ yathāsambhavaggahaṇaṃ kataṃ, na dhātuvasena . Kāmaṃ pañcapi atthā cakkhādīnaṃ sabbesaṃ icchitabbā, tathāpi cakkhādīsu yassa yassa dhammassa yadā kattuvacanicchā, na tadā kammabhāvo. Yadā pana kammavacanicchā, na tadā kattubhāvo. Evaṃ sesesupīti yathāsambhavaggahaṇaṃ. Tenāha ‘‘iti cakkhādīsū’’tiādi.

518.Attano sabhāvaṃ dhārentīti dhātuyoti etthāpi dhātīti dhātūti padasiddhi veditabbā dhāraṇattho dhā-saddoti katvā. Kattuatthopi cāyaṃ purimena asadiso vidhānadhāraṇatthānaṃ bhinnasabhāvattā. Nissattasabhāvamattadhāraṇañca dhātusaddassa padhāno atthoti visuṃ vutto. Dhātuyo viya dhātuyoti ettha sīhasaddo viya kesarimhi niruḷhā purise selāvayavesu niruḷho dhātusaddo cakkhādīsu upacaritoti daṭṭhabbo. Ñāṇañca ñeyyañca ñāṇañeyyāni, tesaṃ avayavā tappabhedabhūtā dhātuyo ñāṇañeyyāvayavā. Tattha ñāṇappabhedo dhammadhātuekadeso, ñeyyappabhedo aṭṭhārasāpīti ñāṇañeyyāvayavamattā dhātuyo hontīti. Atha vā ñāṇena ñātabbo sabhāvo aviparīto dhātusaddena vuccamāno ñāṇañeyyo, na diṭṭhiādīhi viparītaggāhakehi ñeyyoti attho, tassa ñāṇañeyyassa avayavā cakkhādayo, visabhāgalakkhaṇāvayavesu rasādīsu niruḷho dhātusaddo tādisesu aññāvayavesu cakkhādīsu upacaritoti daṭṭhabbo. Rasādīsu viya vā cakkhādīsupi niruḷho eva. ‘‘Nijjīvamattassetaṃ adhivacana’’nti etena nijjīvamattapadatthe dhātusaddassa niruḷhataṃ dasseti. Cha dhātuyo etassāti chadhāturo. Yo loke purisoti dhammasamudāyo vuccati, so chadhāturo channaṃ pathavīādīnaṃ nijjīvamattānaṃ sabhāvānaṃ samudāyamatto, na ettha jīvo vā puriso vā atthīti attho.



我来为您翻译这段巴利文：
517. "眼的识"是作为因的眼的识。虽然色、光、作意等也是那识的因，但它们是共同因，眼是不共因，所以这是以不共因而说，如鼓声、麦芽。如是眼是对其他个人不共的，对青等一切色共同的，所以以所有格说。
"安排"意思是如同使役而生起，使如是如是由你运作。而"安排"只是词根义由前缀显示特殊，所以应当见即使无前缀此词说那义。而在能作、业、状态、工具、处所中有词根词的成就，所以说那五种义。出世间界不安排轮回苦，相反地破坏，所以以"世间"限定。"确立"是住立，或者彼此不混杂。金银等界是金等的种子性岩等。"如所生"这里有些人说"在世间出世间诸界中什么义生起，如其相应"，那不合理因为说"因为世间界"而限定。而这取"如所生"是依义作，不是依界。虽然眼等一切应求五种义，但是在眼等中对某某法何时欲说能作说时，那时无业性；而何时欲说业说时，那时无能作性。如是在其余中，所以取"如所生"。所以说"如是在眼等"等。
518. "持自性所以是界"这里也应当知道"持所以是界"的词成立因为dhā-字是持义。而这能作义与前者不同因为安排持义有不同自性。而界字的主要义是只是持无有情自性，所以别说。"如界是界"这里应当见如狮子字固定于狮子而在人上比喻，固定于岩分上的界字在眼等上比喻。智和所知是智所知，它们的部分是作为它差别的界是智所知部分。其中智差别是法界一分，所知差别是十八界，所以界只是智所知部分。或者以智应知的自性不颠倒以界字所说是智所知，不是以见等颠倒执取者所知，意思是它的智所知的部分是眼等，固定于味等异相部分的界字在如是其他部分眼等上比喻而应见。或者如在味等中在眼等中也是固定。以"这是只是无命者的名称"显示界字固定于只是无命者义。"有六界是它"所以是六界者。在世间所说为人的法聚，那只是六地等只是无命者自性的聚，这里无有命者或人，这是意思。

519. Cakkhādīnaṃ kamo pubbe vuttoti idhekekasmiṃ tike tiṇṇaṃ dhātūnaṃ kamaṃ dassento āha ‘‘hetuphalānupubbavavatthānavasenā’’ti. Hetuphalānaṃ anupubbavavatthānaṃ hetuphalabhāvo eva, manodhammadhātūnañca manoviññāṇassa hetubhāvo yathāsambhavaṃ yojetabbo. Kiriyamanodhātu manoviññāṇassa upanissayakoṭiyā, vipākamanodhātu vipākamanoviññāṇassa anantarādināpi, itarassa sabbāpi upanissayakoṭiyā ca, dhammadhātu pana vedanādikā sahajātā sahajātādinā, asahajātā anantarādinā, upanissayena, ārammaṇādinā ca manoviññāṇassa paccayo hotīti dvārabhūtamanovasena vā. Dvārabhūtamanopi hi suttesu manodhātūti vuccatīti tassā vā manodhātuyā manoviññāṇassa hetubhāvo yathāsambhavaṃ yojetabbo. Tattha hetūti paccayo adhippeto, phalanti paccayuppannanti āha ‘‘cakkhudhātū’’tiādi.

520.Sabbāsaṃ vasenāti yathāvuttānaṃ ābhādhātuādīnaṃ pañcatiṃsāya dhātūnaṃ vasena. Aparamatthasabhāvassa paramatthasabhāvesu na kadāci antogadhatā atthīti āha ‘‘sabhāvato vijjamānāna’’nti.

Candābhāsūriyābhādikā vaṇṇanibhā evāti āha ‘‘rūpadhātuyeva hi ābhādhātū’’ti. Rūpādipaṭibaddhāti rāgavatthubhāvena gahetabbākāro subhanimittanti katvā ‘‘rūpādayo evā’’ti avatvā paṭibaddhavacanaṃ vuttaṃ. Asatipi rāgavatthubhāve kusalavipākārammaṇaṃ subhadhātūti dutiyo vikappo vutto. Sesāti manoviññāṇadhātusampayuttā. Dhātudvayanirodhamattanti manoviññāṇadhātūnaṃ nirodhamattaṃ catutthāruppacittuppādanirodhabhāvato. Tadaññaviññāṇanirodho viya hi viññāṇadhātumanodhātūnaṃ nirodho samāpattibalasiddhoti katvā dhātudvayaggahaṇaṃ.

‘‘Dhammadhātumatta’’nti idaṃ kāmadhātuyā dhammadhātupariyāpannattā vuttaṃ. Kāmapaṭisaṃyuttoti kāmarāgasampayutto, ārammaṇakaraṇena vā kāmaguṇopasaṃhito. Yaṃ etasmiṃ antareti ye etasmiṃ avīciparanimmitavasavattiparicchinne okāse. Ogāḷhā hutvā adhobhāge ca okāse carantīti etthāvacarā. Aññattha carantāpi yathāvutte eva ṭhāne pariyāpannāti ettha pariyāpannā.

Nekkhammadhātudhammadhātu eva vitakkapakkhe. Sabbepi kusalā dhammāti dānamayapuññakiriyato, sīlamayapuññakiriyato, pabbajjato ca paṭṭhāya yāva aggamaggādhigamā pavattā sabbepi anavajjadhammā. Vihiṃsādhātu cetanā, paraviheṭhanacchando vā. Avihiṃsā karuṇā.

Hīnāti hīḷitā. Paṇītāti sambhāvitā. ‘‘Nātihīḷitā nātisambhāvitā majjhimā’’ti khandhaniddese āgatā hīnadukato eva nīharitvā majjhimā dhātu vuttāti veditabbā. Ubhopīti dhammadhātumanoviññāṇadhātuyo.

Viññāṇadhātu yadipi chaviññāṇadhātuvasena vibhattā, tathāpi viññāṇadhātuggahaṇena tassa purecārikapacchācārikattā manodhātu gahitāva hotīti āha ‘‘viññāṇadhātu cakkhuviññāṇādisattaviññāṇadhātu saṅkhepoyevā’’ti. Anekesaṃ cakkhudhātuādīnaṃ, tāsu ca ekekissā nānappakāratāya nānādhātūnaṃ vasena anekadhātu nānādhātu loko vuttoti āha ‘‘aṭṭhārasadhātuppabhedamattamevā’’ti.



我来为您翻译这段巴利文：
519. "眼等的次第前面已说"，显示在这里每一组中三界的次第而说"依因果次第确立"。因果的次第确立就是因果性，意法界对意识的因性应当如所生配合。作用意界对意识是依止缘边际，异熟意界对异熟意识也是等无间等，对其他一切也是依止缘边际，但是法界中受等俱生以俱生等，非俱生以无间等、依止、所缘等而是意识的缘，或者依作门的意。因为在经中作门的意也说为意界，所以它的意界对意识的因性应当如所生配合。其中"因"是指缘，"果"是缘生，所以说"眼界"等。
520. "依一切"是依所说光界等三十五界。非真实自性在真实自性中从不有包含性，所以说"依自性存在"。
月光日光等只是色相，所以说"光界只是色界"。"系属色等"是因为应取为贪对象相而说美相，所以不说"只是色等"而说系属语。即使无贪对象性，善异熟所缘是美界，所以说第二选择。"其余"是与意识界相应。"只是二界灭"是只是意识界的灭，因为是第四无色心生起的灭。因为如其他识的灭，识界意界的灭是由定力成就，所以取二界。
说"只是法界"是因为欲界属于法界。"系属欲"是与欲贪相应，或者以作所缘而结合欲乐。"在这之中"是在这阿鼻至他化自在所限定的处所。因为沉入而在下方处所行，所以是行于此。即使在别处行，也属于如所说处所，所以属于此。
出离界法界在寻部分即是。"一切善法"是从施作福业、戒作福业、出家开始直到证得最上道运作的一切无过法。害界是思或害他欲。不害是悲。
"低劣"是被轻贱。"殊胜"是被尊重。应当知道"不太轻贱不太尊重的中"在蕴释中来，从低劣二法中取出而说中界。"两者"是法界意识界。
识界虽然依六识界分别，但是以识界之取，因为是它的前行后随，意界也被取，所以说"识界只是眼识等七识界的总摄"。依许多眼界等，在它们中每一个种种相的种种界的许多界种种界世间而说，所以说"只是十八界差别"。

521.Cakkhusotaghānajivhākāyamanodhātumanoviññāṇadhātubhedenāti bahūsu potthakesu likhitaṃ, kesuci ‘‘cakkhusotaghānajivhākāyamanomanoviññāṇadhātubhedenā’’ti. Tattha na cakkhādīnaṃ kevalena dhātusaddena sambandho adhippeto vijānanasabhāvassa pabhedavacanato. Viññāṇadhātusaddena ca sambandhe kariyamāne dve manogahaṇāni na kātabbāni. Na hi dve manoviññāṇadhātuyo santi. Antarā vā manodhātugahaṇaṃ akatvā ‘‘cakkhu…pe… kāyamanoviññāṇadhātumanodhātū’’ti vattabbaṃ atulyayoge dvandasamāsābhāvato. Ayaṃ panettha pāṭho siyā ‘‘cakkhu…pe… kāyaviññāṇamanomanoviññāṇadhātubhedenā’’ti. Tassa viññāṇassa yebhuyyena attavādino tassa ekamekassa attassa advayataṃ, niccattañca pavedentīti anekatāniccatāpakāsanaṃ tesaṃ jīvasaññāsamūhananāya hoti. Khandhāyatanadesanā saṅkhepadesanā, indriyadesanā vitthāradesanā, tadubhayaṃ apekkhitvā ayaṃ anatisaṅkhepavitthārā dhātudesanā. Abhidhamme vā suttantabhājanīye (vibha. 172 ādayo) vuttā dhātudesanā atisaṅkhepadesanā, ābhādhātuādīnaṃ anekadhātunānādhātuantānaṃ vasena desetabbā ativitthāradesanā, tadubhayaṃ apekkhitvā ayaṃ anatisaṅkhepavitthārā.

Assa bhagavato. Saddhammatejasā vihataṃ saddhammatejavihataṃ.

522.Saṅkhatoti gaṇanato. Jātitoti cakkhubhāvasāmaññato. Atha vā jātitoti cakkhusabhāvato. Tenāha ‘‘cakkhupasādo’’ti. Vīsati dhammāti saṅkhaṃ gacchati vedanādīnaṃ abhinditvā gahaṇato. Sesakusalākusalābyākataviññāṇavasenāti ettha abyākatāpekkhāya sesaggahaṇaṃ, kusalākusalaṃ pana sabbaso aggahitamevāti.

523.Tā ca cakkhuviññāṇadhātuādayo pañcapi.

Purimehevāti anantarādīhi eva. Javanamanoviññāṇadhātu pana javanamanoviññāṇadhātuyā āsevanapaccayenāpi paccayo hotīti vuttovāyamattho. Dhammadhātūti pana sahajāto vedanādikkhandho adhippeto. Tenāha ‘‘sahajāta…pe… paccayo hotī’’ti. Avigatādīhīti ettha ādi-saddena manoviññāṇadhātuyā yathārahaṃ hetuadhipatikammavipākāhārindriyajhānamaggapaccayabhāvo saṅgayhati. Tenāha ‘‘bahudhā paccayo hotī’’ti. Ekaccā ca dhammadhātu sukhumarūpanibbānappakārā, yā ca sampayogānantarabhāvādīnaṃ abhāvena ārammaṇakaraṇe yogyā. Pañcadvārikavipākavajjanatthaṃ ‘‘ekaccāya manoviññāṇadhātuyā’’ti vuttaṃ, manodvārikā pana vipākāpi tadārammaṇabhūtā ekaccaṃ dhammadhātuṃ ārabbha pavattatīti. Atha vā ‘‘ekaccāya manoviññāṇadhātuyā’’ti idaṃ sabbaṃ kāmāvacarakusalaṃ kāmāvacarakiriyaṃ abhiññādvayaṃ āruppadvayanti evarūpaṃ manoviññāṇadhātuṃ sandhāya vuttaṃ, lokuttaramanoviññāṇadhātuyā pana ekaccā dhammadhātu ārammaṇapaccayoti pākaṭoyamattho. Cakkhuviññāṇadhātuādīnaṃ cakkhādīnaṃ yathāvuttapaccayadhammato atirekepi paccayadhamme dassetuṃ ‘‘na kevala’’ntiādi āraddhaṃ. Tattha ālokādayoti āloko nāma sūriyālokādi. Tassa suttantanayena upanissayabhāvo veditabbo, evaṃ sesānipi.

Vivaraṃ nāma visesato sotabilaṃ. Vāyu gandhūpasaṃharaṇakavāto. Āpo mukhe pakkhittaāhārassa temanakaudakaṃ. Pathavī kāyappasādassa nissayabhūtā pathavīdhātu. Bhavaṅgamanaṃ dvikkhattuṃ calitaṃ bhavaṅgacittaṃ. Sabbattha manasikāro āvajjanamanasikāro.



我来为您翻译这段巴利文：
521. "以眼耳鼻舌身意界意识界差别"在许多抄本中写下，在某些中"以眼耳鼻舌身意意识界差别"。其中不意趣眼等只与界字结合，因为说识知自性的差别。而在与识界字结合时不应作两个意取。因为没有两个意识界。或者不取中间意界而应说"眼...乃至...身意识界意界"，因为在不等结合中无复合词。但这里这读法可能是"眼...乃至...身识意意识界差别"。因为那识的我论者多数宣说那一一我的无二性和常性，所以显示多性无常性成为除去他们命想。蕴处说是略说，根说是详说，观察那两者这是不太略不太详的界说。或者在阿毗达磨经分别中所说的界说是太略说，依光界等多界种种界末的应说是太详说，观察那两者这是不太略不太详。
"它"是世尊。"被正法威力破坏"是被正法威力破坏。
522. "以数"是以计数。"以类"是以眼性共同。或者"以类"是以眼自性。所以说"眼净色"。"二十法"是依不分受等而取而成数。"依其余善不善无记识"这里依无记而取其余，但善不善完全未取。
523. 而那些眼识界等五种。
"只以前"是只以无间等。但是速行意识界也以速行意识界的习行缘作缘，所以此义已说。而"法界"是指俱生受等蕴。所以说"俱生...乃至...作缘"。"不离去等"这里等字包含对意识界如其适宜作为因缘、增上缘、业缘、异熟缘、食缘、根缘、禅缘、道缘。所以说"多种作缘"。而某些法界是细色涅槃种类，以及以无相应无间性等而在作所缘时适宜。为了除去五门异熟而说"对某些意识界"，但是意门异熟也作为彼所缘而缘取某些法界而转起。或者"对某些意识界"这是关于一切欲界善、欲界作用、二神通、二无色如是意识界而说，但某些法界作为出世间意识界的所缘缘，这义明显。为了显示眼识界等眼等如所说缘法之外的缘法而开始说"不只"等。其中"光等"，光是指日光等。它的依止性应当依经的方法了知，如是其余也是。
"孔"特别是指耳孔。"风"是运香的风。"水"是湿润放在口中的食物的水。"地"是作为身净色所依的地界。"有分意"是转动两次的有分心。一切处的"作意"是转向作意。

524. Avisesato daṭṭhabbākārassa vuccamānattā āha ‘‘sabbā evā’’ti. Visesato vipassanāya bhūmivicāro esoti ‘‘saṅkhatā’’ti visesitaṃ. Pubbantāparantavivittatoti ettha ‘‘pubbantonāma atīto addhā, aparanto nāma anāgato. Ubhayattha ca saṅkhatā dhātuyo sabhāvavivittā anupalabbhamānasabhāvattā. Pubbanto vā sabhāvadhammassa udayo tato pubbe avijjamānattā. Aparanto vayo tato paraṃ abhāvato. Tasmā pubbantāparantavivittatoti pākābhāvato viddhaṃsābhāvatoti vuttaṃ hoti.

Bheritalaṃ viya cakkhudātu saddassa viya viññāṇassa nissayabhāvato. Ādāsatalādīsupi eseva nayo. Yantaṃ nāma ucchuyantaṃ. Cakkayaṭṭhīti tilamanthaṃ āha. So hi acakkabaṇdhopi taṃsadisatāya cakkayaṭṭhītveva vuccati, cakkabandhameva vā sandhāya tathā vuttaṃ. Imāhi ca upamāhi nijjīvāna. Bheritaladaṇḍādīnaṃ samāyoge, nijjīvānaṃ saddādīnaṃ viya nijjīvānaṃ cakkhurūpādīnaṃ samāyoge nijjīvānaṃ cakkhuviññāṇādīnaṃ pavattīti kāraṇaphalānaṃ dhātumattataṃ, kārakavedakavirahañca dasseti.

Purecarānucarā viyāti nijjīvassa kassaci keci nijjīvā purecarānucarā viyāti attho. Manodhātuyeva vā attano khaṇaṃ anativattantī attano khaṇa anativattantānaṃyeva cakkhuviññāṇādīnaṃ avijjamānāyapi purecarānucarābhisandhiyaṃ anantarapubbakālāparakālatāya purecarānucarā viya daṭṭhabbā.

Channañhi viññāṇadhātūnaṃ ekajjhaṃ anekānantarapaccayābhāvato ekajjhaṃ uppattiabhāvo viya aññamaññānantarapaccayatābhāvato anantaruppattipi natthi. Yadi siyā, chaḷārammaṇasannidhāne manasikāramantarenāpi chaḷārammaṇūpaladdhi siyā, na ca hoti, tasmā dassanādianantaraṃ savanādīnaṃ abhāvo viya manoviññāṇadhātānantaraṃ na dassanādīni, na ca dassanādianantaraṃ manoviññāṇadhātu hoti. Tattha bhavaṅgassa, dassanādīnañca bhinnārammaṇatāya manoviññāṇadhātānantaraṃ dassanādīni, dassanādīnaṃ anantarañca savanādīni na uppajjantīti yuttametaṃ. Dassanādīnaṃ, pana santīramaṇassa ca abhinnavisayatāya dassanādianantaraṃ na manāviññāṇadātu hotīti ayuttanti ? Nayidamevaṃ niyatāniyatavisayānaṃ bhinnavisayabhāvupapattito. Yadi ca dassanādianantaraṃ kāci viññāṇadhātu uppajjeyya, sāpi dassanādidvāratāya dassanādiviññāṇadhātu eva siyā, na manoviññāṇadhātu, tato ca dassanādikiccavidhuraṃ cintanaṃ manananti manodvārappavattānaṃ mananakiccāpariccāgo viya dassanaviññāṇadhātuyā dassanakiccāpariccāgo āpajjati. Tathā tadanantarassāti sabbāyapi dassanaviññāṇabhāvato ca viññāṇakāyā na bhaveyyuṃ.


我来为您翻译这段巴利文：
524. 因为说无差别应见相，所以说"一切"。因为这是观察观慧地的差别，所以以"有为"限定。"离前际后际"这里"前际即是过去世，后际即是未来。两者中有为界离自性因为是不可得自性。或者前际是自性法的生起因为在那之前无有。后际是坏灭因为在那之后无有。因此'离前际后际'即是说从无熟性到无坏性"。
眼界如鼓面，因为如声对识是所依。在镜面等中也是这方法。"器"是指甘蔗器。"轮杖"说的是芝麻器。因为它即使无轮结合，因为与它相似所以也称为轮杖，或者只关于轮结合而如是说。以这些譬喻显示无命者鼓面杖等结合，如无命者声等，无命者眼色等结合而有无命者眼识等转起，这样显示因果只是界，以及无作者受者。
"如前行后随"意思是如某些无命者是某无命者的前行后随。或者只是意界不超越自刹那，对不超越自刹那的眼识等，即使不存在也在前行后随的意趣中以无间前时后时性而应见如前行后随。
因为六识界一起无多无间缘，如无一起生起，因为无互相无间缘性所以也无无间生起。如果有，在六所缘现前时即使无作意也会有六所缘领受，但没有，因此如见等无间无闻等，意识界无间无见等，见等无间也无意识界。其中因为有分和见等有不同所缘，所以意识界无间有见等，见等无间有闻等不生起是合理的。但是因为见等和推度有相同境，所以见等无间无意识界是不合理的？不是这样，因为定不定境有不同境性成立。如果见等无间有某识界生起，它也因为是见等门性而只是见等识界，不是意识界，从那如思维考虑放弃见等作用而有意门转起的考虑作用不放弃，如是发生见识界的见作用不放弃。如是它的无间也是，而且因为一切也是见识性而诸识身将不存在。


Yathā pana manoviññāṇadhātānantaraṃ manodhātu, tato cakkhuviññāṇādīni, evaṃ dassanaviññāṇadhātānantaraṃ manodhātu, tato sotaviññāṇādīni hontīti ce? Na, manodhātuyā dassanadhātubhāvappasaṅgato. Yathā hi manaso nibbisesāvatthā mananamattatāya manodhātu, evaṃ dassanassa nibbisesāvatthā dassanamattatāya dassanadhātu siyā. Tañca cakkhūviññāṇaṃ rūpavisayanti saddādivisayābhogābhāvato savanaviññāṇādīnaṃ asambhavo. Tato ca rūpārammaṇapasutameva viññāṇaṃ siyā manoviññāṇānaṃ viya dassanaviññāṇādīnaṃ samānavatthubhāvappasaṅgato, aññavatthusannissitañca viññāṇaṃ na siyā, na cetaṃ yuttaṃ. Tasmā sukhadukkhānaṃ viya upekkhā cakkhuviññāṇādīnaṃ, manoviññāṇassa ca byavadhāyikā manodhātu daṭṭhabbā, na cassā upekkhāya viya adukkhamasukhatā adassanādiamananatā, ata kho mananakiccāvisesato manoviññāṇasabhāgatā. Mano hi hadayavatthumhi vattamāno aññavatthusannissitānaṃ viññāṇānaṃ visayaṃ dassetvā nivattamāno aggi viya usumamatte mananamatte ṭhatvā nivattati, aññavatthusannissitaviññāṇanirodhe ca uṭṭhahanto aggi viya usumamatte uṭṭhahati. Paccayānurūpapavattikāni ca mananamattāni manoviññāṇadhātuyā antāni honti. Paṭighasaññāsahagatānañhi pañcannaṃ viññāṇānaṃ indriyārammanapaṭighātajatāya abhinipātamattakiccaṃ, mananalakkhaṇindriyasamuppannassa ca manoviññāṇassa visayavicintanāsambhūtatāya tadanurūpācintanā. Tasmā abhinipātappaccayapaṭighaṭṭanānighaṃsabalena bhavaṅgalakkhaṇaṃ cittaṃ calanāvatthaṃ hutvā nivattamānaṃ cintanāvisesavirahato abhinipātānuguṇaṃ cintanāvasānaṃ mananamattaṃ uppādeti.

Dassanādipi abhinipātamattaṃ dutiyaṃ khaṇaṃ anativattamānaṃ attānuguṇaṃ cintanāmananasamaññāvirahato dassanādiabhinipātavisesavicittaṃ cittabhāvādinā samānaṃ cintanādimananamattaṃ aññavatthusmiṃ nibbatteti, tasmā vatthukiccehi taṃ manoviññāṇakāyasaṅgahitāpi manodhātu manodvāranikkhamapavesabhūtā ārammaṇantare dvārantaramanasikāratabbisayasampaṭicchanabhāvena pañcannaṃ viññāṇadhātūnaṃ yathākkamaṃ purecarā, anucarāti ca vuttā. Sā panāyaṃ satipi viññāṇabhāve manaso sambhūya visiṭṭhamananakiccābhāvato dhātubhāvasāmaññena manomattā dhātu manodhātūti vuccati.

Yathāvutteneva ca hetunā matta-saddalopaṃ katvā viññāṇaṭṭhayogato manomattaṃ viññāṇanti manoviññāṇakāyasaṅgahopi cassā yujjati eva. Aññaviññāṇehi pana dvārārammaṇehi ca visesanatthaṃ ‘‘manodhātū’’ti vuttāti. Manoviññāṇadhātūti pana viññāṇadhātuvisesanaṃ manogahaṇaṃ. Dhātuvisesanatthe ca manoviññāṇaggahaṇe viññāṇavisesanaṃ dvārabhūtamanodassanamevāti dvārasamaññārahattā na manodhātūti vuccati. Tañhi manodvārantogadhaṃ, na ca dassanādipurecarānucaranti manaso viññāṇadhātu, manaso viññāṇanti ca manodvārasamaññārahaṃ, savisesañca tassa mananakiccaṃ, viññāṇakiccañcāti mattasaddassa lopamantarena ‘‘manoviññāṇa’’nti, nijjīvabhāvavibhāvanatthaṃ ‘‘manoviññāṇadhātū’’ti ca vuccatīti.


我来为您翻译这段巴利文：
如果说如意识界无间有意界，从那有眼识等，如是见识界无间有意界，从那有耳识等？不是，因为意界会成为见界。因为如意的无差别状态因为只是思维而是意界，如是见的无差别状态因为只是见而会是见界。而那眼识是色境因为无声等境作意，所以耳识等不生起。从那识将只是专注色所缘，因为如意识般见识等会成为相同所依，而依其他所依的识将不存在，这不合理。因此如乐苦般，对眼识等和意识的遮障意界应当见，而它不如舍般是不苦不乐而是无见等无思维，而是从思维作用差别有意识同性。因为意在心所依中运行，显示其他所依所依止诸识的境而转回时，如火在暖度上，住于思维度上而转回，在其他所依所依止识灭时生起时，如火在暖度上生起。而依缘相应运行的只是思维是意识界的边际。因为俱五触想识因为根境撞击性只有撞击作用，而具思维相根生起的意识因为是从境思维生起而有如其相应思维。因此依撞击缘撞击摩擦力而有分相心成为动摇状态而转回时，因为无思维差别而生起随顺撞击的思维究竟的只是思维。
见等也是只是撞击不超越第二刹那，因为无思维思考名称而随顺自己，在其他所依中生起见等撞击差别庄严的心性等相同的思维等只是思维，因此由所依作用它虽属于意识身的意界作为意门出入，以在其他所缘其他门作意及彼境领受性而说为五识界随顺次第的前行和后随。而它即使有识性，因为意无殊胜思维作用，以界性共同而称为只是意的界即意界。
以如所说因而作只是-字省略，因为与识处结合而只是意识，所以它属于意识身也合理。但为了与其他识及门所缘差别而说"意界"。而"意识界"中取意是识界的限定。而在界限定义的意识取中，识限定只是显示作门的意，所以因为不配得门名称而不说意界。因为它包含在意门中，而且不是见等前行后随，所以是意的识界，而且意的识配得意门名称，而且它的思维作用和识作用有差别，所以无只是-字省略而说"意识"，为了显示无命性而说"意识界"。


Sallamiva sūlamiva tividhadukkhatāsamāyogato daṭṭhabbo. Vedanāsallasūlayogāti vedanāsaṅkhātasallasūlayogato. Āturā viyāti tena āturibhūtā puggalā viya. Āsāyeva dukkhaṃ āsādukkhaṃ, āsāvighātaṃ dukkhaṃ vā. Saññā hi asubhādikampi subhādito sajjānantī āsaṃ, tassā ca vighātaṃ āsīsitasubhādiasiddhiyā janetīti. Vanamigo tiṇapurisaṃ purisoti gaṇhanto ayathābhūccanimittaggāhako, tathā saññāpīti āha ‘‘vanamigo viyā’’ti. Kammapadhānā saṅkhārāti ‘‘paṭisandhiyaṃ pakkhipanato’’tiādi vuttaṃ. Jātidukkhānubandhatoti attanā nibbattiyamānena jātidukkhena anubandhatā. Bhavapaccayā jāti hi jātidukkhanti. Padumaṃ viya dissamānaṃ khuracakkaṃ viya rūpampi itthiādibhāvena dissamānaṃ nānāvidhupaddavaṃ janeti. Sabbe anatthā rāgādayo, jātiādayo ca visayabhūtā, anupasantā, sappaṭibhayā cāti. Tappaṭipakkhabhūtattā asaṅkhatā dhātu amatādito daṭṭhabbā.

Vavatthānābhāvo ‘‘idameva imassa ārammaṇa’’nti niyamābhāvo, tena yathā araññamakkaṭo kenaci anivārito gahitaṃ ekaṃ rukkhasākhaṃ muñcitvā aññaṃ gaṇhāti, tampi muñcitvā aññanti katthaci anavaṭṭhito paribbhamati, evaṃ gahitaṃ ekaṃ ārammaṇaṃ muñcitvā aññaṃ, tampi muñcitvā aññanti anavaṭṭhitatā, ārammaṇaṃ aggahetvā pavattituṃ asamatthatā ca makkaṭasamānatāti dasseti. Aṭṭhivedhaviddhopi uppathaṃ anugaccchanto duṭṭhasso assakhaḷuṅko. Yatthakāmanipātitoti yattha katthaci icchitārammaṇe nipātibhāvato. Nānāvesadhārī raṅganaṭo.

Āyatanadātuniddesavaṇṇanā niṭṭhitā.

Iti pannarasamaparicchedavaṇṇanā.

16. Indriyasaccaniddesavaṇṇanā

Indriyavitthārakathāvaṇṇanā



我来为您翻译这段巴利文：
应当见如箭如刺因为结合三种苦性。"结合受箭刺"是因为结合名为受的箭刺。"如病者"是如被它成为病者的诸人。欲望即是苦是欲望苦，或者欲望破坏是苦。因为想也执着不净等为净等而生欲望，并且由所欲求的净等不成就而生它的破坏。林中鹿执着草人为人而是取非如实相，如是想也是，所以说"如林中鹿"。"业为主的诸行"说"因为投入结生"等。"被生苦跟随"是被自己所生的生苦跟随。因为有缘生即是生苦。如莲花般显现的剃刀轮般，色也以女等性显现而生种种灾难。一切不利即贪等和生等是成为境、未寂静、有怖畏。因为是它的对治，无为界应当从不死等见。
无确立是无"这是它的所缘"的限定，以此如林中猴子不被任何阻止而放开所取一树枝后取另一个，放开它后又取另一个如是在任何处不住而游荡，如是放开所取一所缘后取另一个，放开它后又取另一个而无住立，以及不能不取所缘而转起是与猴子相同性而显示。即使被刺穿骨髓而随逐邪道的恶马是劣马。"随欲堕落"是因为在任何所欲所缘中有堕落性。着种种装扮的舞台演员。
处界释注释完。
如是第十五品注释。
根谛释注释
根广说论注释

525.Bāvīsatīti gaṇanaparicchedo. Indriyānīti paricchinnadhammanidassanaṃ. Cakkhundriyantiādi tesaṃ sarūpadassanaṃ. Tattha cakkhudvāre indaṭṭhaṃ kāreti cakkhudvārabhāve taṃdvārikehi attano indabhāvaṃ paramissarabhāvaṃ kārayatīti cakkhundriyaṃ. Tañhi te rūpaggahaṇe attānaṃ anuvatteti, te ca taṃ anuvattanti. Sesesupi eseva nayo. Tasmā sotaghānajivhākāyadvāre indaṭṭhaṃ kāretīti. Kāyindriyaṃ. Vijānanalakkhaṇe indaṭṭhaṃ kāretīti manindriyaṃ. Itthibhāvalakkhaṇe, parisabhāvalakkhaṇe, anupālanalakkhaṇe, sukhalakkhaṇe, dukkhalakkhaṇe, somanassalakkhaṇe, domanassalakkhaṇe, upekkhālakkhaṇe, adhimokkhalakkhaṇe, paggahalakkhaṇe, upaṭṭhānalakkhaṇe, avikkhepalakkhaṇe, dassanalakkhaṇe, anaññātaṃ ñassāmīti pavatte jānanalakkhaṇe, ñātānaṃ eva dhammānaṃ puna ājānane aññātāvibhāve indaṭṭhaṃ kāretīti aññātāvindriyaṃ.

Vijāniyāti vijāneyya. Bhūmito cāti ca-saddo avuttasampipaṇḍanattho, tena tāvatvaṃ saṅgaṇhāti, taṃ pana tāvatvaṃ parato vaṇṇayissāma. Asammasanupagānampi atthibhāvato daṭṭhabbatā idha na gahitā.

Pubbabhāgeti ariyamaggato pubbabhāge. Anaññātanti na aññātaṃ na adhigataṃ. Niccatāya natthi etassa mataṃ bhaṅgo, na vā etasmiṃ adhigate maraṇanti amataṃ, pajjitabbato padañcāti amatapadaṃ nibbānaṃ. ‘‘Evaṃ paṭipannassa uppajjanato’’ti etena pubbabhāgavasenetaṃ indriyaṃ evaṃ voharīyatīti dasseti. Ājānanatoti paṭhamamaggena diṭṭhamariyādaṃ anatikkamitvāva jānanato. Yena taṃsamaṅgipuggalo, taṃsampayuttadhammā vā aññātāvino honti , so aññātāvibhāvo pariniṭṭhitakiccajānanakhīṇāsavassa bhāvabhūto hutvā uppattito ‘‘khīṇāsavassa uppajjanato’’ti vuttaṃ.

Liṅgeti gameti ñāpetīti liṅgaṃ, liṅgīyati vā etenāti liṅgaṃ. Kiṃ liṅgeti, kiṃ vā liṅgīyatīti? Indaṃ, indo vā. Indassa liṅga indaliṅgaṃ, indaliṅgassa attho taṃsabhāvo indaliṅgaṭṭho, indaliṅgameva vā indriyasaddassa atthoti indaliṅgaṭṭho. Sajjitaṃ uppāditanti siṭṭhaṃ, indena siṭṭhaṃ indasiṭṭhaṃ. Juṭṭhaṃ sevitaṃ. Kammasaṅkhātassa indassa liṅgāni, tena ca siṭṭhānīti kammajāneva yojetabbāni, na aññāni, te ca dve atthā kamme eva yojetabbā, itare ca bhagavati evāti āha ‘‘yathāyoga’’nti. Tenāti bhagavato, kammassa ca indattā. Etthāti etesu indriyesu. Ulliṅgenti ñāpenti pakāsenti phalasampattivipattīhi kāraṇasampattivipattiavabodhato. ‘‘So taṃ nimittaṃ āsevatī’’tiādīsu (a. ni. 9.35) gocarakaraṇampi āsevanā vuttāti āha ‘‘kānici gocarāsevanāyā’’ti. Tattha sabbesaṃ gocarikātabbattepi ‘‘kānicī’’ti vacanaṃ avipassitabbānaṃ bahulaṃ manasikaraṇena anāsevanīyattā. Paccavekkhanāmattameva hi tesu hotīti. ‘‘Tassa taṃ maggaṃ āsevato’’tiādīsu (a. ni. 4.170)

我来为您翻译这段巴利文：
525. "二十二"是数量限定。"根"是显示限定法。"眼根"等是显示它们的自性。其中在眼门中作主性是在眼门性中使那些门的[法]对自己作主性至上性，所以是眼根。因为它使它们随顺自己在取色中，它们也随顺它。在其余中也是这方法。因此在耳鼻舌身门中作主性，所以是身根。在识知相中作主性，所以是意根。在女性相、男性相、维护相、乐相、苦相、喜相、忧相、舍相、决定相、策励相、近住相、不散乱相、见相、在"我当知未知"而转起的知相中，在已知诸法的再知中作主性，所以是已知根。
"应当识知"是应当了知。"从地"中的"和"字是总摄未说义，以此总摄那量，而那量我们将在后面解释。因为也有不适合观察的存在性，所以这里不取应当见性。
"前分"是在圣道前分。"未知"是未知未证得。因为常性它无死亡坏灭，或者在证得它时无死亡，所以是不死，因为应走向所以是道，所以不死道是涅槃。以"因为如是行道者生起"显示依前分这根如是言说。"从了知"是从不超越第一道所见界限而知。由此具足者、相应法成为已知者，那已知性成为漏尽者完成作用知的状态而生起，所以说"因为在漏尽者生起"。
"相"是因为显示告知，或者以此被显示，所以是相。显示什么，或者什么被显示？主，或者主者。主的相是主相，主相的义是它的自性是主相义，或者只是主相是根字的义所以是主相义。由主创造生起是主创，由主所创是主所创。受用是已受用。是业所说主的相，由它所创所以应当只配合业生，不是其他，而且那两义只应配合于业，其余只在世尊，所以说"如其适合"。"以此"是因为世尊和业的主性。"这里"是在这些根中。显示告知显明因为以果成败了知因成败。如"他受用那相"等中也说作境受用，所以说"某些以境受用"。其中虽然一切应作境，但说"某些"是因为不应观察的以多作意而不应受用。因为在它们中只是省察。如"他受用那道"等中;

bhāvanā āsevanāti vuttāti bhāvetabbāni saddhādīni sandhāyāha ‘‘kānici bhāvanāsevanāyā’’ti.

Ādhipaccaṃ indriyapaccayabhāvo. Asatipi ca indriyapaccayabhāve itthipurisindriyānaṃ, attano attano paccayavasena pavattamāne taṃsahitasantāne aññākārena appavattamānehi liṅgādīhi anuvattanīyabhāve ādhipaccaṃ. Imasmiṃ ca atthe indanti parimissariyaṃ karonticceva indriyāni. Cakkhādīsu dassitena nayena aññesañca jīvitādīnaṃ tadanuvattīsu ādhipaccaṃ yathārahaṃ yojetabbaṃ.

Amohoyeva na visuṃ cattāro dhammā, tasmā tassa saṅkhārakkhandhakathāyaṃ vibhāvitāni lakkhaṇādīni tesañca veditabbānīti adhippāyo. Sesāni tattha khandhaniddese lakkhaṇādīhi arūpeneva āgatāni.

526. Sattānaṃ ariyabhūmipaṭilābho bhagavato desanāya sādhāraṇaṃ, padānañca payojananti āha ‘‘ajjhattadhamme pariññāyā’’tiādi. Aññesampi indriyānaṃ attabhāvapariyāpannatāya satipi attabhāvapaññāpanāya mūlabhāvato cakkhādīnaṃ sātisayā attabhāvapariyāpannāti vuttaṃ ‘‘attabhāvapariyāpannāni cakkhundiyādīnī’’ti (vibha. aṭṭha. 219). Abhidhammaṭṭhakathāyaṃ itthipurisindriyānantaraṃ jīvitindriyadesanākkamo vuttoti idhāpi ‘‘tato jīvitindriya’’nti vuttaṃ. Taṃ indriyayamakadesanāya (yama. 3.indriyayamaka.1 ādayo) sameti. Indriyavibhaṅge (vibha. 219 ādayo) pana manindriyānantaraṃ jīvitindriyaṃ vuttaṃ, taṃ purimapacchimānaṃ ajjhāttikabāhirānaṃ anupālakabhāvadīpanatthaṃ tesa majjhe vuttanti veditabbaṃ. Yañca kiñci vedayitaṃ, sabbaṃ taṃ dukkhaṃ. Yāva ca duvidhattabhāvānupālakassa jīvitindriyassa pavatti, tāva dukkhabhūtānaṃ etesaṃ vedayitānaṃ anivattīti ñāpanatthaṃ, tena ca cakkhādīnaṃ dukkhānubandhatāya pariññeyyataṃ ñāpeti. Paṭipattidassanatthanti pubbabhāgapaṭipattidassanatthaṃ. Tassevāti anaññātaññassāmītindriyasseva. Tato anantaraṃ bhāvetabbattāti bhāvanāmaggasampayuttaṃ aññindriyaṃ sandhāya vuttaṃ. Dassanāntarā hi bhāvanāti.

Bhedoti idha sabhāvato bhedo adhippeto, na bhūmipuggalādivasenāti āha ‘‘sesānaṃ abhedo’’ti. Nanu ca jīvitindriyassa anupālanalakkhaṇaṃ sabhāvo, tenassa duvidhassāpi abhedoti? Saccametaṃ, tassa pana rūpārūpasabhāvakato bhedo gahito, na evaṃ sesānaṃ koci bhedo atthīti tesaṃ abhedoti bhedābhāvo vutto. Nanu cettha vedanā, paññā ca bhinditvā vuttāti? Na, yathā desitesu bāvīsatiyā indriyesu bhedābhedassa adhippetattā.



我来为您直译这段巴利文：
修习即是培养，说到应当修习信等，是指"某些通过修习培养"。
主导性即是根缘的状态。虽然男女根不具有根缘的状态，但在依各自的缘而转起、且与之俱有的相续中，对于不以其他形式转起的性别等具有随顺性，这就是主导性。在这个意义上，诸根即是行使支配权。对于眼等及其他的命等，对于随顺它们的主导性，应当根据所示的方法适当地运用。
只是无痴而非另外的四法，因此其特相等应当依据在行蕴说明中所阐明的来了知，这是其意趣。其余的在蕴的说明中只是以无色的方式通过特相等而来。
众生获得圣地是世尊教法的共同点，也是文句的目的，故说"为了遍知内法"等。虽然其他根也都属于自身，但因为眼等是确立自身的根本，所以特别称为"属于自身的眼根等"（《分别论注》219）。在阿毘达磨注释书中，在男女根之后讲述命根的次第，所以这里也说"其后命根"。这与根双论的教说（《双论·根双》3.1等）相符。但在根分别（《分别论》219等）中是在意根之后说命根，应知这是为了显示它对前后内外诸法的维持作用而说在它们中间。任何所感受的，一切都是苦。只要维持二种自身的命根还在运作，这些感受就不会停止，为了显示这个道理，由此也显示眼等诸根由于与苦相随而应被遍知。为了显示修习，即为了显示前分修习。"即是彼"是专指未知当知根。由于应当在其后修习，是说关于与修道相应的已知根。因为见道之后是修道。
此处说的"区别"是指自性的差别，而非依地、补特伽罗等而说，所以说"其余无差别"。难道命根的维持相不是自性，因此两种命根都无差别吗？这是事实，但是取其色、无色的自性差别，而其余诸法没有这样的差别，所以说它们无差别，即是说没有差别。难道这里的受、慧不是分开说的吗？不是，因为在所说的二十二根中意在[显示]差别与无差别。

527. Cakkhundriyādīnaṃ satipi purejātādipaccayabhāve indriyapaccayabhāvena sādhetabbameva kiccaṃ kiccanti vuttaṃ tassa anaññasādhāraṇattā, indriyakathāya ca adhikatattā. Attano tikkhamandādiākāro attākāro, tassa anuvattāpanaṃ attākārānuvattāpanaṃ. Tenāha ‘‘tikkhamandādisaṅkhātaattākārānuvattāpana’’nti. Atha vā tikkhamandādisaṅkhātassa ca attākārassa ca anuvattāpanaṃ tikkha…pe… vattāpanaṃ. Visuṃ attākāraggahaṇena cettha rūpāvabhāsanādikassa saṅgaho daṭṭhabbo. Cakkhundriyassa hi rūpābhihananayogyatāsaṅkhāte rūpāvabhāsanasāmatthiye asati na kadācipi cakkhuviññāṇassa dassanakiccaṃ sambhavati. Esa nayo sotindriyādīsupi. Pubbaṅgamabhāvena manindriyassa vasāvattāpanaṃ hoti, na aññesaṃ. Taṃsampayuttānipi hi indriyāni tabbaseneva hutvā attano attano indriyakiccaṃ sādhenti cetasikabhāvato , na tesaṃ vasena manindriyaṃ . Ayañhissa pubbaṅgamatā. Sabbattha ca indriyapaccayabhāvena sādhetabbanti adhikāro anuvattatīti daṭṭhabbo. Satipi anuppādane, anupatthambhane ca tappaccayānaṃ tappavattane nimittabhāvo anuvidhānaṃ.

Chādetvā pharitvā uppajjamānā sukhadukkhavedanā sahajātadhamme abhibhavitvā ajjottharitvā sayameva pākaṭā hoti, sahajātadhammā ca tassā vasena sukhadukkhabāvappatā viya hontīti āha ‘‘yathāsakaṃ oḷārikākārānupāpana’’nti. Asantassa, apaṇītassapi akusalatabbipākādisampayuttassa yathārahaṃ majjhattākārānupāpanaṃ yojetabbaṃ. Samānajātiyehi vā sukhadukkhehi santapaṇītākārānupāpanaṃ daṭṭhabbaṃ. Paṭipakkhābhibhavananti assaddhiyādipaṭipakkhābhibhavanaṃ. Pasannākārādāti pasannapaggahitaupaṭṭhitasamāhitadassanākārānupāpanaṃ yathākkamaṃ saddhādīnaṃ. Byāpādādīti ādi-saddena uddhambhāgiyasaṃyojanāni gahitāni. Maggasampayuttasseva ca aññindriyassa kiccaṃ dassitaṃ. Teneva ca phalasampayuttassa taṃtaṃsaṃyojanappaṭippassaddhipahānakiccatā dassitā hotīti. Katasabbakiccassa aññātāvindriyaṃ aññassa kātabbassa abhāvā amatābhimukhameva tabbhāvapaccayo ca hoti, na itarāni viya kiccantarapasutaṃ. Tenāha ‘‘amatābhimukhabhāvapaccayatā cā’’ti.



我来为您直译这段巴利文：
527. 虽然眼根等具有前生等缘的状态，但说它们以根缘的状态必须完成的作用就是作用，这是因为它是不共于其他的，也因为在根的论述中是主要的。自己的利钝等形态是自相，使之随顺是使随顺自相。因此说"使随顺所谓利钝等的自相"。或者，使随顺所谓利钝等和自相，即是使随顺利[钝等]。通过另外提到自相，应当看到这里包括显现色等。因为在眼根缺乏所谓适合撞击色的显现色的能力时，眼识的见的作用绝不可能生起。对耳根等也是这个道理。意根以先导的方式而有支配作用，其他则不然。因为与之相应的诸根也是依它的力量而完成各自的根的作用，因为是心所性，而意根不依它们的力量。这就是它的先导性。应当看到在一切处都有"以根缘的状态而必须完成"这样的主题相续。虽然[有些根]不能生起、不能支持，但对于它们的诸缘，在它们的转起中有标识的状态就是随顺。
生起时遍覆、遍满的乐受苦受，超越、压倒俱生诸法而自己显明，俱生诸法似乎依它的力量而有乐苦的状态，所以说"使随顺各自的粗显形态"。对于不寂静、不殊胜的不善及其异熟等相应，应当适当地配合使随顺舍的形态。或者应当看到通过同类的乐苦而使随顺寂静殊胜的形态。克服对立即是克服不信等对立。"净信形态等"即是信等按次序使随顺净信、精进、现起、等持、见的形态。"嗔恚等"中的"等"字包括上分结。只显示与道相应的已知根的作用。由此也显示与果相应的已知根有寂止、断除各种结缚的作用。具知根因为没有其他应作之事，所以只是面向不死的状态缘，不像其他的专注于其他作用。因此说"以及是面向不死的状态缘"。

528.Bhūmito vinicchayo uttānattho eva. Etthāha – kasmā pana ettakeneva indriyāni vuttāni, etāni eva ca vuttānīti? Ādhipaccaṭṭhavasena, ādhipaccaṃ nāma issariyanti vuttamevetaṃ. Tayidaṃ ādhipaccaṃ attano attano kicce, phale cāti aññesampi sabhāvadhammānaṃ kasmā na labbhati? Paccayādhīnavuttikā hi paccayuppannāti siyā phalahetudhammesu anuvattanānuvattanīyatāti? Saccametaṃ, tathāpi atthi tesaṃ viseso. Svāyaṃ ‘‘cakkhuviññāṇādippavattiyañhi cakkhādīnaṃ siddhamādhipacca’’ntiādinā (vibha. aṭṭha. 219) aṭṭhakathāyaṃ dassitoyeva. Apica khandhapañcake yāyaṃ sattapaññatti, tassā visesanissayo ‘‘cha ajjhattikāni āyatanānī’’ti tāni tāva ādhipaccattaṃ upādāya ‘‘cakkhundriyaṃ…pe…manindriya’’ntiādito (vibha. 219) vuttāni. Svāyaṃ attabhāvo imesaṃ vasena ‘‘itthī puriso’’ti samaññaṃ labhatīti dassanatthaṃ bhāvadvayaṃ. Tayime upādinnadhammā yena dhammena pavattanti, ayaṃ so dhammo tesaṃ ṭhitihetūti dassanatthaṃ jīvitindriyaṃ. Svāyaṃ sattasaññito dhammapuñjo pabandhavasena pavattamāno imāhi vedanāhi saṃkilissatīti dassanatthaṃ vedanāpañcakaṃ. Tato visuddhikāmānaṃ vodānasambhāradassanatthaṃ saddhādipañcakaṃ. Sambhavavodānasambhārā imehi visujjanti, visuddhippattā niṭṭhitakiccāva hontīti dassanatthaṃ anaññātaññassāmītindriyādīni tīṇi vuttāni. Sabbattha ‘‘ādhipaccattaṃ upādāyā’’ti padaṃ yojetabbaṃ. Ettāvatā adhippetatthasiddhīti aññesaṃ aggahaṇaṃ.

Atha vā pavattinivattīnaṃ nissarādidassanattampi etāniyeva vuttāni. Pavattiyā hi visesato mūlanissayabhūtāni cha ajjhattikāyatanāni. Yathāha ‘‘chasu loko samuppanno’’tiādi (su. ni. 171). Tassa uppatti itthipurisindriyehi visabhāgavatthusarāganimittehi yebhuyyena sattakāyassa abhinibbatti. Vuttañhetaṃ ‘‘tiṇṇaṃ kho, mahārāja, sannipātā gabbhassa avakkanti hoti mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti, mātāpitaro ca sannipatitā hontī’’tiādi (ma. ni. 1.408; mi. pa. 4.1.6). Avaṭṭhānaṃ jīvitindriyena tena anupāletabbato. Tenāha ‘‘āyu ṭhiti yapanā yāpanā’’tiādi (dha. sa. 19). Upabhogo vedanāhi. Vedanāvasena hi iṭṭhādisabbavisayūpabhogo. Yathāha ‘‘vedayati vedayatīti kho, bhikkhave, tasmā vedanāti vuccatī’’ti (ma. ni. 1.450). Evaṃ pavattiyā nissayasamuppādaṭṭhitisambhogadassanattaṃ cakkhundriyaṃ yāva upekkhindriyanti cuddasindriyāni desitāni. Yathā cetāni pavattiyā, evaṃ itarāni nivattiyā. Vivaṭṭasannissitena hi nibbattitāni saddhādīni pañcindriyāni nivattiyā nissayo. Uppādo anaññātaññassāmītindriyena tassa nivattivasena paṭhamaṃ uppajjanato. Avaṭṭhānaṃ aññindriyena, upabhogo aññātāvindriyena aggaphalasamupabhogato. Khīṇāsavāhi visavitāya nibbutisukhaṃ paribhujjanti. Evampi etāni eva indriyāni desitāni. Ettāvatā yathādhippetatthasiddhito aññesaṃ aggahaṇaṃ. Imināva nesaṃ desanākkamopi saṃvaṇṇitoti veditabboti.

Indriyaniddesavaṇṇanā niṭṭhitā.

Saccavitthārakathāvaṇṇanā


我来直译这段巴利文：
528.地界的判定是显而易见的。这里有人问:为什么只说这些根，而且为什么说这些根？由于增上的意义，增上就是主权，这已经说过了。那么，这种增上性在各自的作用和果报上，为什么其他自性法不能获得？因为所缘生法依赖于缘，在果与因法中应有随顺与被随顺的关系？这是真实的，但它们之间还是有差别。这个差别在注释书中已经说明:"在眼识等生起时，眼等的增上性已成就"等。
而且，在五蕴中有情的施设，其特殊所依是"六内处"，首先依据增上义而说"眼根...乃至意根"等。这个自体依这些获得"女人、男人"等名称，为显示这个而说两种性。这些已执取的法依某法运行，这法是它们住立的因，为显示这个而说命根。这被称为有情的法蕴相续运转时，被这些受污染，为显示这个而说五受。然后为显示希求清净者的净化资粮而说信等五根。以这些净化资粮得到清净，达到清净就完成了任务，为显示这个而说未知当知根等三根。在一切处都应加上"依增上义"这个词。如此即达成所要表达的意义，因此不取其他的。
或者，为显示轮回与还灭的所依等而说这些根。对于轮回来说，作为特殊根本所依的是六内处。如说："世间生于六"等。其生起是通过女根、男根，以异性处所贪爱为缘，大部分有情身的生起。因为这样说："大王，入胎需要三种和合：母亲适时，入胎者现前，父母和合"等。住立是以命根，因为要由它维持。所以说："寿、住、持续、维持"等。受用是以诸受。因为一切所缘的可意等受用是以受为条件。如说："诸比丘，因为感受所以称为受。"
如此，为显示轮回的所依、生起、住立、受用而说从眼根到舍根等十四根。如同这些是为轮回，其他的是为还灭。因为依止出离而生起的信等五根是还灭的所依。生起是以未知当知根，因为它依还灭义而最初生起。住立是以已知根，受用是以具知根，因为是最上果的受用。因为漏尽者以离毒性而受用涅槃乐。如此也只说这些根。如此即达成所要表达的意义，因此不取其他。应知以此也说明了它们的说法次第。
根分别注释结束。
真理广说注释

529. Ariyasaddena visesanaṃ akatvā kevalaṃ saccasaddena uddhiṭṭhānipi ariyasaccāni evāti dassento ‘‘saccānīti cattāri ariyasaccānī’’ti āda. Samāññajotanā hi visese avatiṭṭhati, visesatthinā ca viseso anupayujjitabboti. Ariyasaccesu vā vicāritesu itarānipi atthato vicāritāneva hontīti vipassanāya ca bhūmibhūtāni, ariyasaccānevāti ca katvā ‘‘saccānī’’ti uddharitvāpi ‘‘cattāri ariyasaccānī’’ti vuttaṃ.

Sāsanakkamoti ariyasaccāni vuccanti, ariyasaccadesanā vā. Sakalañhi sāsanaṃ bhagavato vacanaṃ saccavinimuttaṃ natthi pavattinivattitadubhayahetusandassanavasena pavattanato. Tasmā saccesu kamati, sīlasamādhipañmāsaṅkhātaṃ vā sāsanaṃ etesu kamati, pariññādikiccasādhanavasena pavattati, tasmā kamati etthāti kamo, kiṃ kamati? Sāsanaṃ. Sāsanassa kamo ‘‘sāsanakkamo’’ti saccāni sāsanappavattiṭṭhānāni vuccanti, taṃdesanā ca tabbohārenāti.

Tathāti taṃsabhāvā dukkhādisabhāvā. Avitathāti amusāsabhāvā bādhanādibhāvena bhūtasabhāvā. Anaññathāti aññākārarahitā abādhanādiākāravivittā. Dukkhadukkhatātannimittatāhi adhiṭṭhitattā pīḷanaṭṭho. Samecca sambhūya paccayehi katabhāvo saṅkhataṭṭho. Dukkhadukkhatātannimittatāhi paridahanaṃ, kilesadāhasamāyogo vā santāpaṭṭho. Jarāya, maraṇena cāti dvedā vipariṇāmetabbatā vipariṇāmaṭṭho. Ettha ca pīḷanaṭṭho dukkhassa saraseneva āvibhavanākāro, itare yathākkamaṃ samudayamagganirodhadassanehi āvibhavanākārāti ayaṃ catunnampi viseso. Tatratrābhinandanavasena byāpitvā ūhanaṃ rāsikaraṇaṃ dukkhassa nibbattanaṃ āyūhanaṃ ākārassa byāpanatthattā. Āgacchati samudayatoti vā āyaṃ, dukkhaṃ, tassa ūhanaṃ pavattanaṃ āyūhanaṃ, ayaṃ saraseneva āvibhavanākāro. Nidadāti dukkhanti nidānaṃ, ‘‘idaṃ taṃ dukkha’’nti sampaṭicchāpentaṃ viya samuṭṭhāpetīti attho. Ayaṃ nidānaṭṭho dukkhadassanena āvibhavanākāro. Saṃsāradukkhena saṃyojanaṃ saṃyogaṭṭho. Maggādhigamananivāraṇaṃ palibodhaṭṭho. Ime ca saṃyogapalibodhaṭṭhā nirodhamaggadassanehi āvibhavanākārā. Nissaranti sattā ettha, sayameva vā nissaṭaṃ visaṃyuttaṃ sabbasaṅkhatehi sabbūpadhipaṭinissaggabhāvatoti nissaranaṃ. Ayamassa sabhāvena āvibhavanākāro, itare vivekāsaṅkhātāmataṭṭā, samudayakkharaapaccayaavināsitā vā samudayamaggadukkhadassanena āvibhavanākārā.

Saṃsārato niggamanaṃ niyyānaṃ. Ayamassa sarasena āvibhavanākāro. Paribodhūpacchedanena nibbānādhigamova nibbānanimittattā maggassa hetuṭṭho. Paññāpadhānattā cassa nibbānadassanaṃ, catusaccadassanaṃ vā dassanaṭṭho. Catusaccadassane, kilesadukkhasantāpavūpasamane ca ādhipaccaṃ karonti maggadhammā sampayuttadhammesūti so maggassa ādhipateyyaṭṭho. Visesato vā ālambanādhipatibhūtā maggadhammā honti ‘‘maggādhipatino’’ti (dha. sa. tikamātikā 16) vacanatoti so tesaṃ ākāro ādhipateyyaṭṭho. Ete hetudassanādhipateyyaṭṭhā samudayanirodhadukkhadassanehi āvibhavanākārā. Evamādi āhāti sambandho. Abhisamayaṭṭhoti abhisametabbaṭṭho. Abhisamayassa vā visayabhūto attho abhisamayaṭṭho. Atha vā abhisamayassa pavattiākāro abhisamayaṭṭho. So cettha abhisametabbena pīḷanādinā dassitoti daṭṭhabbo.



我来直译这段巴利文：
529.未用"圣"字修饰而仅以"谛"字标举的也都是圣谛，为显示这点而说"谛即是四圣谛"。因为普通的表述确立于特殊，而对于追求特殊的人不应使用特殊。或者，在观察圣谛时，其他的谛从意义上也都被观察了，而且是观慧的所缘，都是圣谛，因此虽然标举为"谛"，但说"四圣谛"。
教法次第即是说圣谛，或说圣谛的教说。因为世尊的一切言教即整个教法，没有离开谛的，因为是依显示轮回、还灭及其二者之因而转起。因此在诸谛中进行，或者说戒定慧等教法在其中进行，依遍知等作用的成就而转起，因此在此进行为次第。什么进行？教法。教法的次第称为"教法次第"，诸谛称为教法运转处，其教说也以此称呼。
如是即是具有彼性质，即是苦等性质。无虚即是不虚妄性质，以逼迫等的方式具有真实性质。无异即是离其他行相，远离无逼迫等行相。因具足苦苦性及其因性而有逼迫义。诸缘和合所作性是有为义。以苦苦性及其因性而有烧灼，或与烦恼烧灼相应是热恼义。以老、死二者而应变异是变异义。此中逼迫义是苦以自相而显现的行相，其他依次是以见集、道、灭而显现的行相，这是四者的差别。依对此此欢喜而遍满、堆积、聚集、生起苦是积集，因为是行相遍满义。或者来、生起故为来，即苦，其积集、转起为积集，这是以自相显现的行相。给与苦故为因，意即像是使接受"此是彼苦"而使生起。这个因义是以见苦而显现的行相。与轮回苦相应是系缚义。障碍道的证得是障碍义。这些系缚义和障碍义是以见灭、道而显现的行相。有情由此出离，或自身已出离、解脱一切有为，因为是舍离一切依的状态故为出离。这是以自性而显现的行相，其他是以离、无为、甘露性，或以集、灭、无因、不坏性，是以见集、道、苦而显现的行相。
从轮回出去是出离。这是以自相而显现的行相。以断除障碍而证得涅槃，因为道以涅槃为缘故为因义。因为以慧为主，所以见涅槃或见四谛是见义。道法在相应法中以见四谛、息灭烦恼苦热恼而作增上，所以那是道的增上义。或者特别是道法成为所缘增上，因为说"以道为增上"，所以那是它们的行相即增上义。这些因义、见义、增上义是以见集、灭、苦而显现的行相。如此等意义而说。现观义即是应现观义。或者现观的对象义是现观义。或者现观的运转行相是现观义。这里应知是以应现观的逼迫等来显示。

530. Kucchitaṃ khaṃ dukkhaṃ, gārayhaṃ hutvā asāranti attho.

‘‘Samāgamo sameta’’ntiādīsu kevalassa āgamasaddassa, eta-saddassa ca payoge saṃyogatthassa anupalabbhanato, saṃ-saddassa ca saṃyoge upalabbhanato ‘‘saṃyogaṃ dīpetī’’ti āha anvayato, byatirekato ca tadatthajotakatāsiddhito. Uppannaṃ uditanti etthāpi eseva nayo. Aya-saddo gatiatthe siddho hetusaddoviya kāraṇaṃ dīpeti. Attano phalanipphādanena ayati pavattati, eti vā etasmā phalanti ayoti, saṃyoge uppattikāraṇaṃ samudayoti. Ettha visuṃ payujjamānāpi upasaggasaddā sadhātukaṃ saṃyogatthaṃ, uppādatthañca dīpenti, kiriyāvisesakattāti veditabbā.

‘‘Abhāvoettha rodhassāti nirodho’’ti etena nibbānassa dukkhavivittabhāvaṃ dasseti. Samadhigate tasmiṃ tadadhigamato puggalassa rodhābhāvo pavattisaṅkhātassa rodhassa paṭipakkhabhūtāya nivattiyā adhigatattāti. Etasmiñca atthe abhāvo etasmiṃ rodhassāti nirodho icceva padasamāso. Dukkhābhāvo panettha puggalassa, na nibbānasseva. Anuppādo eva nirodho anuppādanirodho. Āyatiṃ bhavādīsu appavatti, na pana bhaṅgoti bhaṅgavācakaṃ nirodhasaddaṃ nivattetvā anuppādavācakaṃ gaṇhāti. Etasmiṃ atthe kāraṇe phalūpacāraṃ katvā nirodhapaccayo nirodhoti vutto.

Paṭipadā ca hoti puggalassa dukkhanirodappattiyā. Nanu ca sā eva dukkhanirodappattīti tassā eva sā paṭipadāti na yujjatīti? Na puggalādhigamassa pattibhāvena, yehi so adhigacchati, tesaṃ kāraṇabhūtānaṃ paṭipadābhāvena ca vuttattā. Sacchi kiriyāsacchikaraṇadhammānañhi aññatthābhāvepi puggalasacchikiriyādhammabhāvehi nānattaṃ katvā niddeso katoti. Atha vā yaṃ dukkhanirodhappattiyā niṭṭhānaṃ phalaṃ, sayañca dukkhanirodhappattibhūtaṃ, tassa abhisamayabhūtāya dukkhanirodhappattiyā paṭipadatā daṭṭhabbā.

531.Buddhādayo ariyā paṭivijjhantīti ettha paṭividdhakāle pavattaṃ buddhādivohāraṃ ‘‘agamā rājagahaṃ buddho’’tiādīsu (su. ni. 410) viya bhāvini bhūte viya upacāroti purimakālepi āropetvā ‘‘buddhādayo’’ti vuttaṃ. Te hi buddhādayo catūhi maggehi paṭivijjhantīti. Tasmā ariyasaccānīti vuccantīti ettha ariyapaṭivijjhitabbāni saccāni ariyasaccānīti purimapade uttarapadalopo ariyasaccānīti vuccantīti attho. Tathāgatena hi sayaṃ adhigatattā, paveditattā, tato eva ca aññehi adhigamanīrattā tāni tassa hontīti. Ariyabhāvasiddhitopīti ettha ariyasādhakāni saccāni ariyasaccānīti pubbe viya uttarapadalopo daṭṭhabbo. Ariyāni saccānītipīti ettha avitathabhāvena araṇīyattā adhigantabbattā ariyāni, ariyasamaññā vā avisaṃvādake avitathe niruḷhā daṭṭhabbā.



我来直译这段巴利文：
530.苦是恶劣的空，意即是可厌的、非实质的。
在"和合、会合"等词中，因为单独的"来"字和"去"字的使用中找不到结合义，而"sam"字中可见结合义，所以说"表示结合"，因为从肯定和否定两方面确立了表示彼义。在"已生、已起"等处也是同样的道理。"aya"字确立为行走义，如因字表示原因。以自身成就果而行走、运转，或从此而有果故为"aya"，结合生起的原因即集。这里应知虽然前缀分别使用，但与词根结合表示结合义和生起义，因为是动作的特相。
"此中无障碍故为灭"，以此显示涅槃离苦的状态。因为当证得它时，由于证得而有人的无障碍，因为证得了称为转起的障碍的对立面即还灭。在此义中，"此中无障碍故为灭"就是词的复合。此中是人的无苦，不仅是涅槃的。不生即是灭，即不生灭。是未来诸有等中的不转起，而不是坏灭，所以排除表示坏灭的灭字而取表示不生的。在此义中，以果来表述因，说灭的缘即是灭。
这是人证得苦灭的道路。难道它不就是苦灭的证得吗？它怎么会是那个的道路呢？因为说不是以人的证得为证得性，而是以能使他证得的诸因为道路性。因为虽然作证和能作证的法没有其他性，但依人的作证和法性的差异而作说明。或者，应知它是苦灭证得的完成之果，自身即是苦灭证得，是对于作为现观的苦灭证得的道路性。
531.佛等圣者证知，此中像"佛到王舍城"等处一样，将未来当作已成而假说，所以即使在之前也假立而说"佛等"。因为他们以四道而证知，所以称为圣谛。此中圣者所应证知的谛为圣谛，前词中省略后词，意即称为圣谛。因为是如来自己证得的，宣说的，因此也是其他人应证得的，所以它们是他的。从成就圣性中，应知如前省略后词，即成就圣性的谛为圣谛。圣谛中，因为以无虚性而应趣向、应证得故为圣，或者应知圣的名称确立于不欺诳、不虚妄中。

532.Bādhanalakkhaṇanti ettha dukkhadukkhatannimittabhāvo, udayavayapaṭipīḷitabhāvo vā bādhanaṃ. Bhavādīsu jātiādivasena, cakkhurogādivasena ca anekadā dukkhassa pavattanameva puggalassa santāpanaṃ, tadassa kiccaṃ rasoti santāpanarasaṃ. Pavattinivattīsu saṃsāravimokkhesu pavatti hutvā gayhatīti pavattipaccupaṭṭhānaṃ. Pabhavati etasmā dukkhaṃ nibbattati, purimabhavena pacchimabhavo ghaṭito saṃyutto hutvā pavattatīti pabhāvo. ‘‘Evampi taṇhānusaye anūhate, nibbattati dukkhamidaṃ punappuna’’nti (dha. pa. 338; netti. 30) evaṃ punappunaṃ uppādanaṃ anupacchedakaraṇaṃ. Bhavanissaraṇanivāraṇaṃ palibodho. Taṇhakkhayādibhāvena sabbadukkhasantatā santi. Accutirasanti accutisampattikaṃ acavanakiccaṃ vā. Kiccanti ca cavanābhāvaṃ kiccamiva katvā pariyāyena vuttaṃ, acavanañcassa sabhāvāpariccajanaṃ avikāritā daṭṭhabbā. Pañcakkhandhanimittasuññatāya aviggahaṃ hutvā gayhatīti animittapaccupaṭṭhānaṃ. Anusayasamucchindanena saṃsāracārakato niggamanūpāyabhāvo niyyānaṃ. Sabbakilesānaṃ anuppādanirodhanaṃ kilesappahānakaraṇaṃ. Nimittato, pavattato ca cittassa vuṭṭhānaṃ hutvā gayhatīti vuṭṭhānapaccupaṭṭhānaṃ.

533. Asuvaṇṇādi suvaṇṇādi viya dissamānaṃ māyāti vatthusabbhāvā tassā viparītatā vuttā. Udakaṃ viya dissamānā pana marīci upagatānaṃ tucchā. Vatthumattampi tassā na dissatīti visaṃvādikā vuttā. Marīcimāyāattavidhuro bhāvo tacchāviparītabhūtabhāvo. Ariyañāṇassāti ariyassa avitathaggāhakassa ñāṇassa, tena paṭivedhañāṇaṃ viya paccavekkhaṇañāṇampi gahitaṃ hoti. Tesaṃ gocarabhāvo paṭivijjitabbatā, ārammaṇabhāvo ca daṭṭhabbo. Aggilakkhaṇaṃ uṇhattaṃ. Tañhi katthaci kaṭṭhādiupādānabhede visaṃvādakaṃ, viparītaṃ, abhūtaṃ vākadācipi na hoti. ‘‘Jātidhammā jarādhammā, atho maraṇadhammino’’ti (a. ni. 3.39; 

我来直译这段巴利文：
532.关于"逼迫为相"，此中逼迫是苦苦性及其因性，或是被生灭压迫的状态。以生等方式在诸有等中，以眼病等方式多次使苦转起即是对人的热恼，那是它的作用即味，故为热恼味。在轮回解脱的轮转还灭中被执取为轮转，故为轮转现起。苦从此生起、产生，由前有与后有相联系、结合而转起故为根源。如说："如是未断爱随眠，此苦一再生起"，如是一再生起即是使不断绝。阻碍有的出离是障碍。以爱尽等方式而有一切苦的止息性为寂静。不死味即是不死的成就或不死的作用。说"作用"是以不死的缺乏作为作用而方便说的，应知其不死是不舍自性、不变异。以五蕴相的空性而被执取为无相，故为无相现起。以断除随眠而成为从轮回牢狱出离的方便是出离。使一切烦恼不生灭是断烦恼。从相和转起而成为心的出离而被执取，故为出离现起。
533.如非金等显现为金等为幻，说它与事物的真实性相反。如水般显现的阳焰对接近者是空无的。它连事物性也不显现，故说是欺诳的。与阳焰幻相反的自性是真实不相违的状态。圣智即是圣者的无虚取着的智，以此也包括如证知智的省察智。应知它们的境界性是应被证知性和所缘性。火的特相是热性。它在任何薪等不同燃料中都不会有欺诳的、相违的或不真实的时候。"有生法、有老法，以及有死法"等。

5.57) evaṃ vuttā jātiādikā lokapakati. Ekaccānaṃ tiracchānānaṃ tiriyaṃ dīghatā, manussādīnaṃ uddhaṃ dīghatā, vuddhiniṭṭhaṃ pattānaṃ puna avaḍḍhananti evamādikā ca lokapakatīti vadanti. Tacchāviparītabhūtabhāvesu pacchimo tathatā. Paṭhamo avitathatā, majjhimo anaññatatāti ayametesaṃ viseso,

Dukkhāaññaṃ na bādhaka nti kasmā vuttaṃ, nanu taṇhāpi jāti viya dukkhanimittatāya bādhikāti? Na, bādhakappabhavabhāvena visuṃ gahitattā. Evamhi pavatti, pavattihetu ca asaṅkarato bodhitā honti. Atha vā jātiādīnaṃ viya dukkhassa adhiṭṭhānabhāvo, dukkhadukkhatā ca bādhakatā, na dukkhappabhavatāti natthi taṇhāya pabhavabhāvena visuṃ gahitāya bādhakabhāvapasaṅgo. Tenāha ‘‘dukkhā aññaṃ na bādhaka’’nti. Bādhakattaniyāmenāti dukkhaṃ bādhakameva, dukkhameva bādhakanti evaṃ dvidhāpi bādhakattāvadhāranenāti attho. Bādhakattaniyāmenāti hi bādhakassa, bādhakatte ca niyāmena. Yatā bādhakattassa dukkhe niyatatā, evaṃ dukkhassa ca bādhakatte niyatatāti.

Taṃ vinā nāññatoti satipi avasesakilesaavasesākusalasāsavakusalamūlāvasesasāsavakusaladhammānaṃ dukkhahetubhāve na taṇhāya vinā tesaṃ dukkhahetubhāvo atthi, tehi pana vināpi taṇhāya dukkhahetubhāvo atthi kusalehi vinā akusalehi rūpāvacarādikusalehi vinā kāmāvacarādīhi ca taṇhāya dukkhanibbattakattā. Santabhāvassa, santabhāve vā niyāmo santabhāvaniyāmo, tena santabhāvaniyāmena. Tacchaniyyānabhāvattāti dvidhāpi niyāmena taccho niyyānabhāvo etassa, na micchāmaggassa viya viparītatāya, na lokiyamaggassa viya vā anekantikatāya atacchoti tacchaniyyānabhāvo, maggo, tassa bhāvo tacchaniyyānabhāvattaṃ, tasmā tacchaniyyānabhāvattā. Sabbattha dvidhāpi niyāmena tacchāviparītabhūtabhāvo vuttoti āha ‘‘iti tacchāvipallāsā’’tiādi.

534. Saccasaddassa sambhavantānaṃ atthānaṃ uddharaṇaṃ, sambhavante vā atthe vatvā adhippetassa atthassa uddharaṇaṃ niddhāraṇaṃ atthudvāro. Viratisacceti musāvādaviratiyaṃ. Na hi aññaviratīsu saccasaddo niruḷho. Ye pana ‘‘viratisaccaṃ samādānaviratī’’ti vadanti, tesampi na samādānamattaṃ viratisaccaṃ, atha kho samādānāvisaṃvādanaṃ. Taṃ pana paṭiññāsaccaṃ musāvādaviratiyeva hoti. ‘‘Idameva saccaṃ, moghamañña’’nti (ma. ni. 2.187, 202-203, 427; 3.27-29) pavattā diṭṭhi ‘‘sacca’’nti abhinivisanavuttiyā diṭṭhisaccaṃ. Amosadhammattā nibbānaṃ paramatthasaccaṃ. ‘‘Amosadhammaṃ nibbānaṃ, tadariyā saccato vidū’’ti (su. ni. 763) hi vuttaṃ, tassa pana taṃsampāpakassa ca maggassa pajānanā paṭivedho avivādakāraṇanti dvayampi ‘‘ekaṃ hi saccaṃ na dutiyamatthi, yasmiṃ pajā no vivade pajāna’’nti imissā (su. ni. 890; mahāni. 119) gāthāya ‘‘sacca’’nti vuttaṃ.



我来直译这段巴利文：
5.57.如此所说的生等是世间的自性。一些人说某些动物是横向长，人等是竖向长，达到生长极限后不再生长等，这些是世间的自性。在真实不相违的状态中，后者是如性，前者是无虚性，中者是无异性，这是它们的差别。
为什么说"除苦外无逼迫者"？难道爱不像生一样因为是苦因而成为逼迫者吗？不是，因为已经以逼迫根源的身份别立而取。如此即显示了轮转和轮转因不相混淆。或者说，像生等那样作为苦的所依和苦苦性是逼迫性，而不是苦的根源性，所以别立为根源的爱不会有逼迫性的过失。因此说"除苦外无逼迫者"。以"逼迫性的决定"意即以"苦是逼迫者"和"唯苦是逼迫者"这两种方式决定逼迫性的意思。因为"以逼迫性的决定"即是以逼迫者和逼迫性的决定。如同逼迫性决定于苦，苦也决定于逼迫性。
"无彼无他"，虽然其余烦恼、其余不善、有漏善根、其余有漏善法都是苦因，但离开爱它们就不成为苦因，但爱离开它们仍是苦因，因为爱离开善或离开不善、离开色界等善或离开欲界等而生起苦。寂静性的决定，或在寂静性中的决定是寂静性决定，以那寂静性决定。"因为是真实出离性"，即是以两种方式决定真实的出离性，不像邪道那样由于相违而不真实，也不像世间道那样由于不确定而不真实，所以是真实出离性，即是道，其性质是真实出离性，因为是真实出离性。说在一切处以两种方式决定是真实不相违的状态，所以说"如是真实无颠倒"等。
534.谛字可能的义项的列举，或说了可能的义后列举所要表达的义是抉择义门。"离语谛"即离妄语。因为谛字不确立于其他离。有人说"离语谛是受持离"，对他们来说也不是仅仅受持为离语谛，而是受持不违背。那是誓言谛即是离妄语。"唯此是真实，其他是虚妄"这样转起的见解，以"谛"的执着意趣为见谛。涅槃因为是不虚妄法而为胜义谛。因为说"涅槃是不虚妄法，圣者知其为真实"，而了知它和能达到它的道，证知是无诤因，所以这两者在"唯一谛无第二，了知此众无诤论"这偈颂中说为"谛"。

535. ‘‘Netaṃ dukkhaṃ ariyasaccanti āgaccheyya, netaṃ ṭhānaṃ vijjatī’’ti etena jātiādīnaṃ dukkhaariyasaccabhāve aviparītataṃ dasseti ekanteneva bādhakabhāvato. ‘‘Aññaṃ dukkhaṃ ariyasaccanti āgaccheyya, netaṃ ṭhānaṃ vijjatī’’ti iminā dukkhaariyasaccabhāvassa jātiādīsu niyatataṃ dasseti anaññatthabhāvato. Sacepi kathañci koci evaṃcitto āgaccheyya, paññāpane pana sahadhammena ñāpane attano vādassa patiṭṭhāpane samattho natthīti dassetuṃ ‘‘ahametaṃ…pe… paññapessāmīti āgaccheyya, netaṃ ṭhānaṃ vijjatī’’ti vuttaṃ. Jātiādīnaṃ anaññathatā aññassa ca tatābhūtassa abhāvoyevettha ṭhānābhāvo. Sacepi koci āgaccheyya āgacchatu, ṭhānaṃ pana natthīti ayamettha suttattho. Esa nayo dutiyasuttepi. Tattha pana attabhāvapaṭilābheneva sattānaṃ jātiādīnaṃ patti, sammukhībhāvo ca hotīti sampattattā, paccakkhatā ca paṭhamatā, yato taṃ bhagavatā paṭhamaṃ desitaṃ, tannimittatā dutiyatā, tadupasamatā tatiyatā, taṃsampāpakatā catutthatāti daṭṭhabbā.

‘‘Etaparamato’’ti etena catūhi ariyasaccehi pavattiādīnaṃ anavasesapariyādānamāha. Nibbutikāmena parijānanādīhi aññaṃ kiñci kiccaṃ kātabbaṃ natti, dhammañāṇakiccaṃ vā ito aññaṃ natthi, pariññeyyādīni ca etaparamānevāti cattāriyeva vuttāni. Taṇhāya ādīnavadassāvīnaṃ vasena taṇhāvatthuādīnaṃ etaparamatāyāti vuttaṃ. Tathā ālaye pañcakāmaguṇasaṅkhāte, sakalavatthukāmasaṅkhāte, bhavattayasaṅkhāte vā dukkhe dosadassāvīnaṃ vasena ālayādīnaṃ eteparamatāyāti vuttaṃ.

536.‘‘Oḷārikattā’’ti idaṃ jātiādīnaṃ dukkhabhāvassa pacurajanapākaṭatāmattaṃ sandhāya vuttaṃ, na ariyena ñāṇena paṭivijjhitabbākāraṃ. Tanti dukkhaṃ. Akatanti anibbattitaṃ, anipphāditakāraṇanti adhippāyo. Kāraṇe hi siddhe phalaṃ siddhameva hoti. ‘‘Neva akataṃ āgacchatī’’ti ca iminā ahetuvādaṃ paṭikkhipati. ‘‘Na issaranimmānādito’’ti etena pajāpatipurisapakatikālādivāde paṭikkhipati. Yaṃ panettha vattabbaṃ, taṃ parato āvi bhavissati. ‘‘Sahetukena dukkhenā’’ti etena dukkhadassanena janitassa saṃvegassa saṃvaḍḍhanamāha. Dukkhassa hi sahetukabhāvasavasena balavasaṃvego jāyati yāvāyaṃ hetu, tāva idaṃ dukkhaṃ avicchedena pavattatīti. Assāsajananatthaṃ nirodhanti saṃvegajātassa assāsaṃ janetuṃ nirodhasaccamāha. Nibbinnasaṃsāradukkhassa hi nirodhakathā vuccamānā ativiya ativiya assāsaṃ sañjaneti.



我来直译这段巴利文：
535"这不是苦圣谛，这种情况是不可能的"，以此显示生等是苦圣谛的无颠倒性，因为必定是逼迫性。"其他是苦圣谛，这种情况是不可能的"，以此显示苦圣谛性在生等中的确定性，因为没有其他性。即使有人以某种方式带着这样的心来，但在以法说明、建立自己的论说时是不能成功的，为显示这点而说"我要来宣说这个...这种情况是不可能的"。此中生等的无异性和其他如此性的缺乏即是无有可能。即使有人要来就让他来，但没有可能，这是此经的意义。第二经也是这个道理。但其中应知以获得自体而有情得到生等、现前故为具足性，现见性故为第一性，因此被世尊首先宣说，以它为因故为第二性，以它的止息故为第三性，以能达到它故为第四性。
"以此为最胜"，以此说以四圣谛完全遍摄轮转等。希求涅槃者除遍知等外没有其他应作的事，或说除此外没有其他法智的作用，所说的四个即是遍知等的最胜。说依见爱的过患者而说爱的所缘等是最胜。同样，依见住着即五欲功德，或说一切欲尘，或说三有中的过患者而说住着等是最胜。
536"因为粗显"，这是就生等的苦性为众人所明显而说的，不是指以圣智应证知的行相。"它"即苦。"非所作"即非所生，意思是非所成就的因。因为因成就时果必定成就。"非无作而来"，以此否定无因论。"非由自在天创造等"，以此否定生主、神我、自性、时间等论。这里应说的将在后面显明。"有因的苦"，以此说由见苦而生的厌离的增长。因为依苦的有因性而生强烈的厌离，只要此因存在，此苦就相续不断地转起。为生起安慰而说灭，即为生起已生厌离者的安慰而说灭谛。因为对已厌离轮回苦者说灭的开示能生起极大的安慰。

537. Ye te jātiādayo dhammā bhagavatā vuttāti sambandho. Kasmā panettha byādhi na gahitoti? Anekantabhāvato. Tathā hi so kadāci, kesañci ca natthi. Yathāha ‘‘tayo rogā pure āsuṃ, icchā anasanaṃ jarā’’ti (su. ni. 313). Bākulatterādīnaṃ so nāhosiyeva, dukkhaggahaṇena vā byādhi ettha hitovāti daṭṭhabbaṃ. Paramatthato hi dhātukkhobhapaccayaṃ kāyikaṃ dukkhaṃ byādhīti. Upādānakkhandhapañcakaṃ ekaṃ koṭṭhāsaṃ katvā ‘‘dvādasa dhammā’’ti vuttaṃ. Kāmataṇhābhāvasāmaññena ekajjhaṃ katvā ‘‘dukkhasamudayo ariyasacca’’nti aññe antogadhabhede anāmasitvā ekarūpena gahitāpi taṇhā sassatadiṭṭhisahagatā, ucchedadiṭṭhisahagatā, diṭṭhivirahitā kevalaṃ kāmassādabhūtā cāti tidhāva bhinditvā vuttā. ‘‘Ayameva ariyo aṭṭhaṅgiko maggo’’ti maggasaccabhāvena ekajjhaṃ katvā vuttāpi sabhāvato bhinnā eva te dhammāti āha ‘‘aṭṭha dhammā’’ti.

Saccaniddesavaṇṇanā niṭṭhitā.

Dukkhaniddesakathāvaṇṇanā

Jātiniddesavaṇṇanā

Bhaveti ādānanikkhepaparicchinno dhammappabandho bhavo, tasmiṃ bhave. So hi jāyati ettha yonigatiādivibhāgoti jātīti vuccati, jāyanti ettha sattā samānanvayāti jāti, nikāyo. Saṅkhatalakkhaṇeti yattha katthaci uppāde. So hi jananaṭṭhena jāti. Paṭisandhiyanti paṭisandhicittakkhaṇe . Sampātijātoti ettha jātisaddena labbhamānaṃ mātukucchito nikkhamanasaṅkhātaṃ jāyanatthaṃ sandhāyāha ‘‘pasūtiya’’nti, abhijātiyanti attho. Jāyati etāya khattiyādisamaññāti jāti, kulaṃ.

538. Sayanti etthāti seyyā, mātukucchisaṅkhāto gabbho seyyā etesanti gabbhaseyyakā, aṇḍajā, jalābujā ca. Itaresanti saṃsedajānaṃ, opapātikānañca. Ayampi cāti ‘‘paṭisandhikhandhesvevā’’ti anantaraṃ vuttakathāpi, pageva ‘‘paṭisandhito paṭṭhāyā’’ti vuttakathāyaṃ. Tenāha ‘‘tesaṃ tesaṃ paṭhamapātubhāvo jātī’’ti.

Ummujjanavasena gayhatīti ummujjanapaccupaṭṭhānaṃ. Vakkhamānavibhāgaṃ dukkhavicittataṃ paccupaṭṭhapetīti dukkhavicittatāpaccupaṭṭhānā.

539.‘‘Kasmā panā’’ti vadato codakassāyamadhippāyo – ekantadukkhe niraye tāva jātidukkhā hotu, aññāsupi vā duggatīsu pāpakammasamuṭṭhānato sukhasaṃvattaniyakammasamuṭṭhānāsu pana sugatīsu kathanti. Itaro ‘‘nāyaṃ jāti sabhāvadukkhavasena dukkhāti vuttā, na hi kāci paṭisandhi dukkhavedanāsampayuttā atthi, atha kho dukkhassa adhiṭṭhānabhāvato’’ti dassento ‘‘anekesaṃ dukkhānaṃ vatthubhāvato’’tiādimāha. Adukkhasabhāvampi pariyāyato dukkhanti vuccatīti dukkhasabhāvaṃ dukkhasaddena visesetvā vuttaṃ ‘‘dukkhadukkha’’nti yathā rūparūpanti.

Dukkhuppattihetutoti ‘‘ahu vata me, taṃ vata nāhosī’’ti cetasikadukkhuppattihetuto.

‘‘Yadaniccaṃ, taṃ dukkha’’nti (saṃ. ni. 3.15, 45, 76, 77, 85; 2.4.1, 4) vacanato tebhūmakā saṅkhārā saṅkhāradukkhaṃ, tattha kāraṇamāha ‘‘udayabbayappaṭipāḷitattā’’ti. Yañhi abhiṇhaṃ paṭipīḷitaṃ, taṃ dukkhamanatāya dukkhanti, vipassanācārassa adhippetattā tebhūmakaggahaṇaṃ.

Dukkhadukkhanti dukkhadomassupāyāse vadati. ‘‘Jātipi dukkhā’’tiādinā (vibha. 190) dukkhasaccavibhaṅge āgataṃ.

Bhagavatāpīti anāvaraṇañāṇavatā accariyāparimeyyadesanākosallavatā bhagavatāpi. Upamāvasenati aṅgārakāsūpamādiupamāvasena.



我来直译这段巴利文：
537.这里说的是世尊所说的生等诸法。为什么这里不取病？因为不确定性。如此，它有时对某些人不存在。如说："从前有三种病，欲望、饥饿、衰老。"对于薄拘罗长老等就完全没有病，或者应知病已包含在苦的取中。因为从胜义来说，病即是以界的扰动为缘的身苦。将五取蕴作为一部分而说"十二法"。以欲爱的共同性而合为一说"苦集圣谛"，虽然不触及所包含的其他差别而以一相取爱，但分为与常见相应、与断见相应、离见而仅为欲乐三种来说。虽然以"唯此八支圣道"将道谛合为一来说，但这些法从自性来说是有差别的，所以说"八法"。
谛分别注释结束。
苦分别讲解注释
生分别注释
"有"即是以取舍为界限的法相续为有，在彼有中。因为它是生起处所以称为生，以相同的传承诸有情在此生起故为生，即类别。"有为相"即是在任何生起处。因为它以生起义为生。"结生"即在结生心刹那。关于"才生"，以生字所获得的从母胎出生的意义而说"生产"，意即生出。由此得到刹帝利等名称故为生，即种姓。
538.在此休息故为休息处，胎儿称为休息处，它们以此为休息处故为胎生，即卵生和胎生。"其他"即湿生和化生。"这也"即刚才说的"仅在结生蕴中"的说法，更不用说前面说的"从结生开始"的说法。所以说"它们各自最初显现为生"。
以浮出方式被执取故为浮出现起。使将要说的种种苦显现故为种种苦现起。
539.说"为什么"的质问者的意思是 - 在纯苦的地狱且让生是苦，或在其他恶趣因恶业而生也是，但在由能引乐业所生的善趣中如何说呢？另一方面说"这生不是依自性苦而说是苦，因为没有任何结生与苦受相应，而是因为是苦的所依"，来显示"因为是众多苦的所依"等。虽非苦自性但方便说为苦，所以以苦自性区别苦字而说"苦苦"，如说色色一样。
"苦生起因"即是"我曾有此，此不复有"等心苦生起的原因。
因为说"无常即是苦"，所以三界诸行是行苦，说其原因为"因为被生灭逼迫"。因为经常被逼迫故是苦，因为是观行所要表达的所以取三界。
"苦苦"即说苦、忧、恼。在苦谛分别中以"生是苦"等方式而来。
"也被世尊"即被具无障碍智、稀有无量说法善巧的世尊。"以譬喻方式"即以火坑等譬喻的方式。

540.Puṇḍarīkādīsūti ādi-saddena na maṇikanakarajatapavāḷādiratanasanniccaye, nāpi aṇḍajameṇḍajavāyajātike subhamanuññasayanatale, nāpi ratanamayakuṭṭimamanohare pāsādatale, nāpi sittasammaṭṭhakusumopahāravati pāsādūpacāre, nāpi muttājālasadisavālikāvikiṇṇe viviṭaṅgaṇe, nāpi haritakambalasadisamudusaddalasamotale bhūmibhāgeti evamādīnaṃ saṅgaho daṭṭhabbo. Paramasambādheti ativiya sambādhe. Tibbandhakāreti bahalandhakāre. Pittasemhapubbaruhiragūthodariyādi nānākuṇapasambādhe. Mātā yadi vīsativassā, atha tiṃsa, cattālīsādivassā, tattakaṃ kālaṃ adhotavaccakūpasadisatāya adhimattajegucche. Pūtimacchā di sabbaṃ na sadisūpammaṃ tassa vātādivasena ekaccaduggandhāpagamasabbhāvato. Dasa māseti accantasaṃyoge upayogavacanaṃ, yebhuyyavasena vuttaṃ tato bhiyyopi ekaccānaṃ tatthāvaṭṭhānasambhavato . Attano adhomukhaṃ ṭhapitasaṅacitahatthadvayassa ukkuṭikasseva nisīdato samijjanappasāraṇādirahito.

Abhimukhaṃ kaḍḍhanaṃ ākaḍḍhanaṃ. Parito samantato kaḍḍhanaṃ parikaḍḍhanaṃ. Heṭṭhā dhunanaṃ odhūnanaṃ. Nidhāya nidhāya dhūnanaṃ niddhūnanaṃ. Ākaḍḍhanādisadisañcettha ‘‘ākaḍḍhanādī’’ti vuttaṃ. Taruṇavaṇasadisaṃ ativiya sukhumālaṃ gabbhagataṃ sarīraṃ sītādiappakampi na sahatīti sītanarakūpapannatādi nidassitaṃ. Tañhi tassa ativiya sītaṃ, ativiya uṇhañca hutvā upatiṭṭhati. Sarīraṃ vāsiyādīhi tacchetvā khārāvasecanakaraṇaṃ khārāpaṭicchakaṃ. Dukkhuppattiṭṭhāneti gabbhāsayasaññitaṃ tatiyaṃ āvaṭṭaṃ sandhāyāha.

Parivattetvāti uddhaṃpādaadhosīsabhāvena parivattetvā. Idaṃ vijāyanamūlakaṃ dukkhaṃ, yena maraṇadukkhena ca aṭṭitā vedanāppattā sattā katipayamāsamattātikkantampi pavattiṃ vissaranti, mahandhakāraṃ mahāviduggaṃ pakkhandhā viya honti.

Vadhentassāti socanaparidevanasīsapaṭihananādinā bādhentassa. Khuppipāsā hi ātapāvaṭṭhānādinā ca ātāpanaṃ. Pañcaggitāpanādinā paritāpanaṃ.

Imassāti yathāvuttassa sattavidhassa. Sabbassāpīti gabbhakālādīsu tāpanamaddanādinirayaggidāhādisañjanitassa sakalassāpi. Vatthumeva hoti tadabhāve abhāvato. Tenevāha ‘‘jāyetha no ce’’tiādi.

541.Vicittanti vividhaṃ, acchariyaṃ vā.

Iti jātiniddesavaṇṇanā.

Jarāniddesavaṇṇanā

542.Saṅkhātalakkhaṇanti ‘‘ṭhitassa aññathatta’’nti (saṃ. ni. 3.38; a. ni. 3.47; kathā. 214) vuttaṃ khaṇikajaraṃ sandhāyāha. Khaṇḍiccādisammatoti khaṇḍiccapāliccavalittacatādinā samaññato. Sāti khandhapurāṇabhāvasaññitā pākaṭajarā. Khandhaparipāko ekabhavapariyāpannānaṃ khandhānaṃ purāṇabhāvo.

Iti jarāniddesavaṇṇanā.

Maraṇaniddesavaṇṇanā



我来直译这段巴利文：
540.在莲花等中，"等"字应知包括不仅在摩尼、金、银、珊瑚等宝物的聚集处，不仅在卵生、胎生、化生等美好可意的卧处，不仅在宝石制成的可爱地板上的宫殿层，不仅在洒扫清净并有鲜花供养的宫殿庭院，不仅在如珍珠网般散布细沙的空旷场地，不仅在如绿毯般柔软草地平坦的地方等等。"极其狭窄"即非常狭窄。"深重黑暗"即浓密黑暗。胆汁、痰、脓、血、粪、胃物等各种污秽拥挤。母亲若是二十岁，或三十、四十等岁，如此长时间像下水道般极为可厌。一切腐鱼等都不是适当的譬喻，因为它依风等而有某些臭气消失。"十个月"是完全关联的宾格，依多数而说，因为有些甚至超过此时在其中住。如蹲坐者将双手向下放置合拢，没有收缩伸展等。
向前拉是牵引。四周一切方向拉是遍引。向下震动是下震。一再放下震动是反震。这里说"牵引等"即如牵引等相似。新伤般极其柔嫩的胎中身体连微小寒等都不能忍受，所以以生于寒地狱等作譬喻。因为对它来说那变成极其寒冷和极其炽热。以斧等砍割身体并灌注碱水是碱水浇灌。"苦生起处"说的是称为胎藏的第三转。
"转"即以足在上头在下的方式转动。这是生产的根本苦，由此苦和死苦折磨而达到苦受的有情们甚至忘记经过几个月的过程，像是投入大黑暗大断崖一样。
"伤害"即以忧愁悲叹打头等而逼迫。饥渴、日晒住立等的烧灼。以五火烧等的遍烧。
"这"即如前所说的七种。"一切"即在胎时等以烧灼压迫等，地狱火烧等所生的一切。是所依，因为无彼则无。所以说"若不生"等。
541"种种"即多样或希有。
如是生分别注释。
老分别注释
542"有为相"说的是刹那老，即所说的"住者的变异"。"称为缺齿等"即以缺齿、白发、皱皮等的共称。"它"即称为蕴旧性的明显老。蕴的成熟是属于一有的诸蕴的旧性。
如是老分别注释。
死分别注释;

543.Saṅkhatalakkhaṇanti saṅkhārānaṃ vayasaññitaṃ khaṇikamaraṇamāha. Yaṃ sandhāyāti yaṃ khaṇikamaraṇaṃ sandhāya, ‘‘jarāmaraṇaṃ dvīhi khandhehi saṅgahita’’nti (dhātu. 71) ettha ‘‘maraṇa’’nti vuttanti attho. Tanti jīvitindriyupaccedasaññitaṃ pākaṭamaraṇaṃ. ‘‘Cavana’’nti lakkhitabbatāya cutilakkhaṇaṃ. Viyogarasanti yathādhigatehi sattasaṅkhārehi viyojanarasaṃ. Yathūpapannāya gatiyā vippavāsavasena gayhatīti gativippavāsapaccupaṭṭhānaṃ.

Pāpassāti pāpayogena pāpassa, upacitapāpakammassāti attho. Pāpakammādinimittanti pāpakammakammanimittagatinimittasaṅkhātaṃ maraṇakāle upaṭṭhitaṃ akusalavipākārammaṇaṃ. Tamhi passantasseva kassaci anubhavantassa viya mahādukkhaṃ hoti. Bhaddassāti bhaddakammassa, katakusalassāti attho. Tassa pana kāmaṃ iṭṭhameva ārammaṇaṃ upaṭṭhāti, piyavippayogavatthukaṃ pana mahantaṃ dukkhaṃ ārammaṇaṃ upaṭṭhāti, piyavippayogavatthukaṃ pana mahantaṃ dukkhaṃ uppajjatīti āha ‘‘asahantassa viyogaṃ piyavatthuka’’nti. Avisesatoti pāpassa, bhaddassa ca sāmaññato. ‘‘Avisesato’’ti vatvāpi ‘‘sabbesa’’nti vacanaṃ taṃ idaṃ dukkhaṃ parimadditasaṅkhārānaṃ ekaccānaṃ khīṇāsavānampi hotiyevāti dassanatthaṃ. Vitujjamānamammānanti sandhibandhanāvacchedakavāyunā vijjhiyamānamammaṭṭhānānaṃ.

Iti maraṇaniddesavaṇṇanā.

Sokaniddesavaṇṇanā

544.Soti soko. Atthato domanassameva hoti cetasikantarābhāvato. Domanassaviseso pana hoti visayavisese pavattiākāravisesasabbhāvatoti taṃ visesaṃ lakkhaṇādito dassetuṃ ‘‘evaṃ santepī’’tiādi vuttaṃ. Anto nijjhānaṃ cittasantāpo. Parijjhāpanaṃ rāgadosapariḷāhavisiṭṭhaṃ dahanaṃ. Katākatakusalākusalavisayaṃ vippaṭisārākārena pavattaṃ anusocanaṃ kukkuccaṃ, ñātibyasanādivisayaṃ kevalaṃ cittasanthāpabhūtaṃ anusocanaṃ sokoti anusocanapaccupaṭṭhānattepi ayametesaṃ viseso.

Visapītaṃ sallaṃ visasallaṃ. Sokavasena atisārādi byādhipi hoti, sokabahulassa sarīraṃ na cirasseva jīrati, balavasokābhibhūto maraṇampi pāpuṇātīti āha ‘‘samāvahati ca byādhijarāmaraṇabhedana’’nti.

Iti sokaniddesavaṇṇanā.

Paridevaniddesavaṇṇanā

545.Vacīpalāpoti vācāvippalāpo, so atthato saddo eva. Bhiyyoti sokadukkhato upari. Sokasamuṭṭhāno hi paridevo.

Iti paridevaniddesavaṇṇanā.

Dukkhaniddesavaṇṇanā

546. Jātiādīnampi yathārahaṃ dukkhavatthudukkhadukkhatāhi satipi dukkhabhāve kāyassa pīḷanavasena idaṃ savisesaṃ dukkhamanti āha ‘‘dukkhanti visesato vutta’’nti.

Iti dukkhaniddesavaṇṇanā.

Domanassaniddesavaṇṇanā

547.Manovighātarasanti byāpādasampayogavasena manaso vihaññanakiccaṃ. Cetodukkhasamappitāti cetasikadukkhasamaṅgino. Āvaṭṭantīti āmukhaṃ vaṭṭanti, yaṃdisābhimukhaṃ patitā, taṃdisābhimukhā eva vaṭṭanti. Vivaṭṭantīti viparivattanavasena vaṭṭanti. Uddhaṃpādaṃ papatantīti uddhaṃmukhapādā hutvā patanti. Satthaṃ āharantīti attano sarīrassa vijjhanabhedanavasena satthaṃ upanenti.

Iti domanassaniddesavaṇṇanā.

Upāyāsaniddesavaṇṇanā


我来为您直译这段巴利文：
543..有为相，即指有为法的刹那灭亡。"所谓"，是指关于刹那灭亡，在"老死由两蕴所摄"中说的"死"的含义。"彼"，是指生命根断绝所称的显著之死。"死亡"，以其特征性被标记为死亡特相。"离散味"，是与所获得的诸行分离之味。因脱离所生之趣而被把握，故说是趣离住现前。
对于恶人，即与恶相应的人，意即积累恶业者。"恶业等相"，指在临终时现起的恶业、业相、趣相等不善业果所缘。有些人见到此相时，就像正在经历巨大痛苦一样。"善人"，即行善业者，意即已作善业者。虽然他现起可意所缘，但因离别所爱而生起巨大痛苦，故说"如不堪忍离别所爱"。"无差别"，是就恶人与善人的共同性而言。虽说"无差别"后又说"一切"，是为了显示此苦连某些已灭尽诸行的阿罗汉也会经历。"被刺穿要害"，是指被切断关节的风刺穿要害之处。
这是死的解说注释。
忧愁的解说注释：
544..那个忧愁，实质上就是忧，因为没有其他心所。但因所缘不同和生起方式不同而有差别，为显示这种差别的特相等，故说"虽然如此"等。内心焦灼是心的热恼。遍烧是带有贪嗔炽热的燃烧。对已作未作善恶的追悔方式的追忆是恶作，对亲属离散等的单纯心忧的追忆是忧，虽都以追忆为现前，但这是它们的区别。
毒箭即带毒之箭。因忧而生痢疾等病，多忧者身体不久便衰老，被强烈忧愁压倒者也会达到死亡，故说"引生病老死等"。
这是忧的解说注释。
悲叹的解说注释：
545..言语哀叹即言语散乱，实质上就是声音。"更"，是指超过忧苦。因为悲叹是由忧所生。
这是悲叹的解说注释。
苦的解说注释：
546..虽然生等也各自具有苦事、苦苦性的苦性，但因特别折磨身体，此苦为特殊之苦，故说"苦是特别所说"。
这是苦的解说注释。
忧的解说注释：
547..意恼乱味，是指由瞋恚相应而使心受扰的作用。"具心苦"即具有心理痛苦。"翻转"即向前翻，朝着跌落的方向翻转。"回转"即以转回的方式翻转。"倒立坠落"即头下脚上地坠落。"取刀"即以刺破损坏自身的方式取刀。
这是忧

548.Dosoyevāti kāyacittānaṃ āyāsanavasena dosasseva pavattiākāroti attho, yato bhuso āyāsoti upāyāsoti vuccati yathā bhusamādānaṃ upādānanti. Eko dhammoti cuddasahi akusalacetasikehi añño eko cetasikadhammo, yaṃ ‘‘visādo’’ti ca vadanti. Nitthunanavasena sampajjanato nitthunanaraso, kāye vā nitthunanakaraṇakicco. ‘‘Saṅkhāradukkhabhāvato’’ti vatvā so panettha sātisayoti dassento ‘‘cittaparidahanato, kāyavisādanato cā’’ti āha.

Ete ca sokaparidevupāyāsā viññattiyā vinā, saha ca yathāpaccayaṃ domanassacittuppādassa pavattiākāravisesoti dassetuṃ ‘‘ettha cā’’tiādi vuttaṃ. Tattha pāko viyāti rajanādino pacitabbavatthuno pāko viya.

Iti upāyāsaniddesavaṇṇanā.

Appiyasampayoganiddesavaṇṇanā

549.Samodhānaṃ samāgamo. Kāyikadukkhacittavighātādianatthānaṃ atthibhāvassa paccupaṭṭhāno anatthabhāvapaccupaṭṭhāno.

Tesaṃ appiyānaṃ kāyikavācasikapayogasaṅkhāto upakkamo tadupakkamo, tato sambhūto tadupakkamasambhūto.

Iti appiyasampayoganiddesavaṇṇanā.

Piyavippayoganiddesavaṇṇanā

550. Upaddavabhāvena paccupatiṭṭhatīti byasanapaccupaṭṭhāno.

Iti piyavippayoganiddesavaṇṇanā.

Icchitālābhaniddesavaṇṇanā

551. Icchitālābho nāma yassa kassaci attanā icchitassa vatthuno alābho. ‘‘Yampicchaṃ na labhatī’’ti hi vuttaṃ. Matthakappattaṃ pana icchitālābhaṃ dassetuṃ pāḷiyaṃ ‘‘jātidhammānaṃ sattāna’’ntiādinā niddiṭṭhanti tameva dassetuṃ ‘‘aho vatā’’tiādi vuttaṃ. Icchāvāti ettha icchāsahito alābhovāti ca vadanti. Tappariyesanarasāti tesaṃ alabbhaneyyavatthūnaṃ pariyesanarasā. Appatti alābho.

Iti icchitālābhaniddesavaṇṇanā.

Pañcupādānakkhandhaniddesavaṇṇanā

552.Yaṃvuttamidhāti idha saccaniddese yaṃ sarūpato vuttaṃ. Avuttanti aññattha dukkhakkhandhabālapaṇḍitasuttādīsu vuttampi idha sarūpato avuttaṃ. Tañca sabbaṃ ime upādānakkhandhe vinā na labbhatīti tattha khandhasannissayameva dukkhaṃ khandhe vibādhatīti dassetuṃ ‘‘indanamiva pāvako’’ti vuttaṃ. Yathā vā lakkhaṃ paharaṇapahārassa vatthu, evaṃ khandhā saṃsāradukkhassa. Yathā ca gorūpaṃ ḍaṃsamakasādivibādhāya, yathā ca khettaṃ nipphannasassalāyanassa, gāmo ca gāmaghātakavibādhāya, evaṃ khandhā jātiādidukkhassa vatthūti dassetuṃ ‘‘lakkhamivā’’tiādi vuttaṃ. Yebhuyyena loke vibādhakā vibādhetabbādhīnā na honti, ime pana vibādhetabbādhīnā evāti dassetuṃ ‘‘tiṇalatādīnī’’ti vuttaṃ. Kāmaṃ anādimati saṃsāre ādi nāma kassaci natthi, ekabhavaparicchinnassa pana khandhasantānassa vasena vuttaṃ ‘‘ādidukkhaṃ jātī’’ti. Tenevāha ‘‘pariyosānadukkhaṃ maraṇa’’nti. Na hettha samucchedamaraṇameva adhippetaṃ. Maraṇassa antike āsanne jātaṃ dukkhaṃ māraṇantikadukkhaṃ. Paridayhanaṃ cittasantāpo. Lālappanaṃ ativiya vippalāpo. Anutthunanaṃ anto nijjhāyanaṃ. Ekamekanti jātiādīnaṃ antarabhedabhinnānaṃ, jātiādīnameva vā upādānakkhandhapañcakānaṃ vā ekamekaṃ. Saṅkhipitvāti samāsetvā, sāmaññaniddesena vā saṅkhepaṃ katvā.

Iti dukkhaniddesakathāvaṇṇanā.

Samudayaniddesakathāvaṇṇanā



我来为您直译这段巴利文：
548."就是瞋"，意思是通过身心烦恼而成为瞋的行相，因此称为"极度烦恼"即"恼"，如同"极度执取"称为"取"。"一法"，即与十四不善心所不同的另一个心所法，也称为"沮丧"。因产生叹息而有叹息味，或在身上造成叹息的作用。说"因为是行苦"后，为显示这里更为突出，故说"因为焚烧心，因为使身沮丧"。
这些忧、悲、恼或无表，或随缘与忧心生起的行相差别，为显示这点而说"于此等"。其中"如熟"，即如染料等所染物的成熟。
这是恼的解说注释。
不爱合的解说注释：
549."会合"即集会。身苦、心恼等诸不利存在的现前，为不利性现前。
对那些不爱者的身语行为称为加害，由此而生即由加害而生。
这是不爱合的解说注释。
爱别离的解说注释：
550."以灾难性现前"即灾患现前。
这是爱别离的解说注释。
所欲不得的解说注释：
551."所欲不得"即任何自己所欲求的事物得不到。因为说"所欲求不得"。为显示达到顶点的所欲不得，经中以"有生法的众生"等来说明，为显示这点而说"啊！愿"等。"欲求"，有人说是与欲求相应的不得。"寻求味"，即寻求那些不可得事物之味。不得即未获得。
这是所欲不得的解说注释。
五取蕴的解说注释：
552."此处所说"，即此谛说中明确所说。"未说"，即其他苦蕴、愚智经等处虽说但此处未明确说明。那一切离开这些取蕴都不可得，为显示彼处依蕴的苦恼害诸蕴，故说"如火烧燃料"。或如靶子是射击的对象，如是诸蕴是轮回苦的对象。又如牛是虻蚊等侵扰的对象，如田是收割已成熟稻谷的对象，如村是村劫者侵扰的对象，如是诸蕴是生等苦的对象，为显示这点而说"如靶子"等。世间大多数侵害者不依赖于所侵害者，但这些却依赖于所侵害者，为显示这点而说"草藤等"。虽然在无始轮回中任何人都无所谓最初，但就限于一生的蕴相续而说"生是最初之苦"。因此说"死是最终之苦"。这里不只是指断灭死。死时近处生起的苦称为临终苦。焚烧即心的热恼。哀叹即过度散乱语。叹息即内心焦虑。"一一"，即生等之间差别所分，或是生等本身，或是五取蕴的每一个。"总摄"即简略，或以通称说明而作概要。
这是苦解说文注释。
集解说文注释。

553.Punabbhavakaraṇaṃ punabbhavo uttarapadalopena, yathā vā apūpabhakkhanasīlo āpūpiko, evaṃ punabbhavakaraṇasīlā, punabbhavaṃ vā phalaṃ arahati, so vā etissā payojananti ponobhavikā. Nandanato, rañjanato ca nandīrāgabhāvaṃ sabbāsu avatthāsu apaccakkhāya vuttiyā nandīrāgasahagatā. Tāya ca sattā tattha tattha bhavādike kimikīṭapaṭaṅgādiattabhāvepi nandanti, rūpābhinandanādibhūtāya rañjanti cāti tatratatrābhinandinī. Tenāha ‘‘nandīrāgena sahagatā’’tiādi. Tabbhāvattho hi esa sahagatasaddo. Kāmabhavavibhavabhedavasena pavattiyā kāmataṇhā, bhavataṇhā, vibhavataṇhā ca veditabbā. Kāmataṇhādibhedaṃ anāmasitvā kevalaṃ taṇhābhāveneva ekabhāvaggahaṇena ekattaṃ upanetvā kassacipi sattassa kenaci sadisatābhāvato taṃtaṃvicittabhāvajanakakammanipphādanena ativicittasabhāvā sakalassa dukkhassa hetubhāvato dukkhasamudayo ariyasaccaṃ.

Kasmā panettha taṇhāva samudayasaccaṃ vuttāti? Visesahetubhāvato. Avijjā hi bhavesu ādīnavaṃ paṭicchādentī, diṭṭhiādiupādānañca tattha tattha abhinivisamānaṃ taṇhaṃ abhivaḍḍhentī dosādayopi kammassa kāraṇaṃ honti, taṇhā pana taṃtaṃbhavayonigativiññāṇaṭṭhitisattāvāsasattanikāyakulabhogissariyādivicittataṃ abhipatthentī, kammavicittatāya upanissayataṃ kammassa ca sahāyabhāvaṃ upagacchantī bhavādivicittataṃ niyameti, tasmā dukkhassa visesahetubhāvato aññesupi avijjāupādānakammādīsu sutte (dī. ni. 2.400; ma. ni. 1.133; 3.374) abhidhamme (vibha. 203) ca avasesakilesākusalamūlādīsu vuttesu dukkhahetūsu vijjamānesu taṇhāva samudayasaccanti vuttāti veditabbaṃ.

Iti samudayaniddesakathāvaṇṇanā.

Nirodhaniddesakathāvaṇṇanā

554.Tassāyevāti yadaggena taṇhā samudayasaccanti vuttā, tadaggena tassāyevāti avadhāraṇaṃ. Sati hi padhānahetunirodhe tadaññahetū niruddhāyeva hontīti byādhinimittavūpasamanena byādhivūpasamo viya hetunirodhena phalanirodhoti āha ‘‘samudayanirodhena dukkhanirodho’’ti. Na aññathāti yathāvuttassa atthassa ekantikataṃ dasseti.

Anupaddaveti pāṇakavijjhanasatthappahārādiupaddavarahite. Tato eva daḷhe thire. Sākhādichedanena chinnopi. Taṇhānusayeti kāmarāgabhavarāgānusaye. Anūhateti asamupaghāṭite.

Yathā sīho yenattani saro khitto, tattheva attano balaṃ dasseti, na sare, tathā buddhānaṃ kāraṇe paṭipatti, na phale. Yathā pana sārameyyā kenaci leḍḍuppahāre dinne bhussantā leḍḍuṃ khādanti, na pahāradāyake uṭṭhahanti, evaṃ aññatitthiyā dukkhaṃ nirodhetukāmā kāyacchedamanuyuñjanti, na kilesanirodhananti imamatthaṃ dassetuṃ ‘‘sīhasamānavuttino’’tiādi vuttaṃ.



我来为您直译这段巴利文：
553."再有所作"即"再有"，省略后词，如同嗜食糕饼者为饼师，如是习于造作再有，或应得再有果报，或这是它的目的，故称"后有性"。由于欢喜、染著而成为喜贪性，在一切情况下由于未断除而与喜贪相应。由此众生在各处有等中，即使在蛆虫、昆虫、飞蛾等身中也欢喜，由色喜等而染著，故说"于彼彼处欢喜"。因此说"与喜贪相应"等。此"相应"词是表示那种状态。应知由欲有、有、非有的差别而有欲爱、有爱、无有爱。不论及欲爱等差别，仅以爱性而作为一体，因为任何有情都不与他人相同，由造作种种业而生起极其多样的自性，是一切苦的因，故是苦集圣谛。
为何在这里只说爱是集谛？因为是特殊因。无明遮蔽诸有的过患，见等取执着于彼彼处而增长爱，瞋等也成为业的因缘，但爱欲求各种有、生、趣、识住、有情居、有情类、种姓、受用、权势等的差别，为业的差别性作助缘，成为业的助伴，决定有等的差别性，因此是苦的特殊因。虽然在经、阿毗达磨中说其他如无明、取、业等和其余烦恼、不善根等为苦因，但唯独说爱是集谛，应如是了知。
这是集解说文注释。
灭解说文注释：
554."唯彼"，因为说爱是集谛，所以确定唯彼。因为主要因灭时，其他因也必定灭，如病因平息则病平息，因因灭而果灭，故说"由集灭而苦灭"。"非他"，显示前说义理的必然性。
"无灾患"，即无虫蛀、刀砍等灾患。由此而"坚固"稳固。即使枝等被砍。"爱随眠"，即欲贪、有贪随眠。"未拔除"，即未完全根除。
如狮子对射向自己的箭，在彼处显示自己的力量，不在箭上，如是诸佛在因上用功，不在果上。如狗被投掷土块时，吠叫着咬土块，不起向投掷者，如是外道欲灭苦时专注于身体折磨，不在灭烦恼，为显示此义而说"如狮子行者"等。

555. Virajjati palujjati chijjati samudayo etenāti virāgo vuccati maggo. Virajjanaṃ palujjanaṃ samucchindanaṃ virāgoti pahānaṃ vuccati. Tasmāti yasmā pahānapariyāyo virāgasaddo, nirodhasaddo ca, tasmā. Anusayasamugghātato aseso virāgo aseso nirodhoti sambandhanīyaṃ. Cāgādipadānipi gahetvā vadati sabbāneva etānīti. Yasmā nibbānaṃ vuccati, na dukkhassa nirujjhanamattaṃ, tasmā taṇhāya asesavirāganirodhādipadānipi nibbānavevacanānīti. Vuttamevatthaṃ samattheti ‘‘yasmā panā’’tiādi. Yathā virāgādipadāni nibbāne yujjanti, taṃdassanaṃ. Tattha taṃ āgammāti taṃ nibbānaṃ ārammaṇakaraṇavasena patvā. Taṇhā virajjatīti ariyamaggena accantavirāgavasena taṇhā virajjīyati. Nirujjhatīti nirodhīyati, tena virāganirodhasaddānaṃ adhikaraṇasādhanatamāha. Tadevāti nibbānameva. Cāgādayo hontīti cāgādihetuṃ phalavohārena vadati. ‘‘Kāmaguṇālayesū’’ti potthakesu likhanti, ‘‘kāmaguṇālayādīsū’’ti pana pāṭho.

556.Tayidantiādi na porāṇapāṭho, saccatthadīpane pana vuttaniyāmena tato ānetvā pacchā ṭhapitaṃ. Tathā hi pubbe vuttānipi lakkhaṇādīni punapi vuttāni. Saṃsāradukkhato nibbinnamānasassa assāsaṃ karonto viya hotīti assāsakaraṇarasaṃ. Rāgādisabbapapañcavūpasamanimittatāya nippapañcataṃ paccupaṭṭhapetīti nippapañcapaccupaṭṭhānaṃ.

557.Nattheva nibbānanti yadi sāmaññato paṭiññā, attanā adhippetanibbānassapi abhāvo āpajjati, tathā sati paṭiññāvirodho. Atha parābhimataṃ nibbānaṃ pati, evaṃ sati dhammiasiddhi, tato ca nissayāsiddho hetu. Anupalabbhanīyatoti kiṃ paccakkhato, udāhu anumānato? Purimasmiṃ pakkhe cakkhādīhi anekantikatā, dutiyasmiṃ paraṃ pati asiddho hetu. Tenāha ‘‘na, upāyena upalabbhanīyato’’tiādi. Tattha yathā cetopariyañāṇalābhino eva ariyā paresaṃ lokuttaracittaṃ jānanti, tatthāpi ca arahā eva sabbesaṃ, na sabbe, evaṃ nibbānampi sīlasamādhipaññāsaṅkhātasammāpaṭipattibhūtena upāyena upalabbhatīti atthavacanaṃ cetaṃ daṭṭhabbaṃ, na payogavacanaṃ. Taṃ parato āvi bhavissati.



我来为您直译这段巴利文：
555..由此而离贪、破坏、断绝集，故说道为离贪。离贪、破坏、完全断除，说离贪即断。"因此"，因为离贪词与灭词是断的同义词，所以。应连结为"由于断除随眠，无余离贪，无余灭"。也取舍等词而说"这一切"。因为说涅槃，不仅是苦的灭尽，所以无余离贪灭等词也是涅槃的同义词。"因为"等证成已说之义。显示离贪等词如何适合于涅槃。其中"缘于彼"，即以所缘方式到达彼涅槃。"爱离贪"，即以圣道以究竟离贪方式而离爱。"灭"即被灭，由此说明离贪、灭二词的处所义。"即彼"，即是涅槃。"成为舍等"，以果的名言说因。经文中写"于欲乐住著"，但读法是"于欲乐住著等"。
556."此即"等非古本文，而是依说明谛义所说方式从彼引来后置。因此前已说的诸特相等又再说。似为厌离轮回苦者作安慰，故为作安慰味。因贪等一切戏论寂灭因，而现前无戏论性，故为无戏论现前。
557."全无涅槃"，若是一般性的主张，则连自己所认为的涅槃也成为无，如是则与主张相违。若是对他人所认为的涅槃，如是则法不成立，由此因依据不成。"不可得"，是从现量还是比量？若是前者，则与眼等不定，若是后者，则对他人因不成。因此说"不，因可由方便得到"等。其中如得他心通的圣者才知他人出世间心，其中也只有阿罗汉知一切，不是所有人都知，如是涅槃也由戒定慧等正行方便而得到，应知这是义说，不是用语说。这将在后面明显。

558.Natthīti na vattabbaṃ, ariyehi upalabbhanīyatoti adhippāyo. Saṃsārato saṃviggamānasā sammāpaṭipattiyā nibbānaṃ adhigacchantīti sabbasamayasiddhoyaṃ nayo. Tattha sāsanikameva nissāya vadati ‘‘paṭipattiyā vañcubhāvāpajjanato’’ti. Tenāha ‘‘asati hī’’tiādi. Sammādiṭṭhipurejavāyāti sammādiṭṭhipubbaṅgamāya. Pubbaṅgamatā cassā padhānabhāvato. Tathā hi sā paṭhamaṃ desanāruḷhā, na sabbapaṭhamaṃ uppajjanato. Na cāyaṃ sammāpaṭipatti vañjhā, nibbānapāpanato nibbānassa sampāpakato. Tava matena pana nibbānasseva abhāvato vañjhabhāvo āpajjatīti yojanā. Abhāvapāpakattāti sammāpaṭipattiyā kilesasamucchindanamukhena khandhānaṃ abhāvasampāpakabhāvato, na vañjhabhāvāpattīti ce vadeyyāsīti attho. Na iti paṭikkhepe. Yaṃ tayā ‘‘abhāvapāpakattā’’ti vadantena khandhābhāvo nibbānanti paṭiññātaṃ, taṃ na. Kasmā? Atītānāgatābhāvepi nibbānappattiyā abhāvato. Atītānāgatā hi khandhā na santīti tasmiṃ abhāve nibbānaṃ adhigataṃ nāma siyā, so pana natthīti. Na kevalaṃ atītānāgatānameva, atha kho vattamānānampīti tiyaddhagatānaṃ sabbesaṃ khandhānaṃ abhāvo nibbānaṃ. Na hi taṃ ekadesābhāvo bhavituṃ yuttanti vattamānā ce, na na santi, na santi ce, na vattamānāti ‘‘vattamānā, na santi cā’’ti vippaṭisiddhametanti āha ‘‘na, tesaṃ…pe… pajjanato’’ti.

Kiñca bhiyyo – yadi vattamānābhāvo nibbānaṃ, yadā ariyamaggo vattati, tadā tassa nissayabhūtā khandhā vattamānāti katvā tadā nibbānassa abhāvo siyā. Tathā ca sati maggakkhaṇepi nibbānasacchikiriyāya abhāvo āpajjatīti dassento ‘‘vattamāna…pe… dosato’’ti āha. Na mayaṃ sabbesaṃyeva avattamānatāya nibbānaṃ vadāma. Kiñcarahīti, tadā maggakkhaṇe kilesānaṃ avattamānattā, tasmā na doso yathāvuttadosābhāvoti? Yadi kilesānaṃ avattamānatāsaṅkhāto abhāvo nibbānaṃ, evaṃ sati ariyamaggassa niratthakatā āpajjati maggakkhaṇato pubbepi tadabhāvasiddhito. Tenāha ‘‘ariyamaggassā’’tiādi. Tasmā akāraṇametanti yasmā na nibbānassa anupalabbhanīyatā, abhāvamattatā, paṭipattiyā vañjhabhāvo, atītānāgatābhāve nibbānādhigamo ca āpajjati, vattamānānaṃ abhāvopi na sambhavati , pageva kilesānaṃ avattamānatā, ariyamaggassa ca niratthakabhāvāpatti, tasmā nibbānassa abhāvasādhanatthaṃ yadidaṃ ‘‘anupalabbhanīyato, abhāvapāpakattā, tadā kilesānaṃ avattamānattā’’ti ca kāraṇaṃ vuttaṃ, akāraṇametaṃ, ayuttiresāti attho.

559.Ādivacanatoti ādi-saddena avasiṭṭhaṃ jambukhādakasuttapadesaṃ (saṃ. ni. 4.314 ādayo), aññampi asaṅkhatāya dhātuyā niddesapāḷiṃ saṅgaṇhāti. Tathā hi ‘‘nibbānaṃ nibbānanti, āvuso sāriputta, vuccati, katamaṃ nu kho, āvuso, nibbānanti? Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo, idaṃ vuccati nibbāna’’nti jambukhādakasutte (saṃ. ni. 

我来为您直译这段巴利文：
558."不存在"不应说，意思是因为圣者能获得。由于对轮回恐惧的心，由正行而证得涅槃，这是一切教派共认的道理。其中依佛教徒而说"由于行道成为无效"。因此说"因为若无"等。"以正见为首"，即以正见为前导。它的前导性是由于它的主要性。如是它在教说中首先被说，不是在生起时最先。这正行不是无效的，因为能达到涅槃，能成就涅槃。但依你的见解，由于涅槃本身不存在而成为无效，这是论述。"因为导向无"，若你说由正行通过断除烦恼而导向诸蕴的不存在，不是成为无效，这是意思。"不"是否定。你说"因为导向无"而主张蕴的不存在是涅槃，这是不对的。为什么？因为在过去未来不存在时也没有证得涅槃。因为过去未来诸蕴不存在，若在那不存在时称为证得涅槃，但这是不对的。不仅是过去未来，现在也是，故说三时一切蕴的不存在是涅槃。因为它不应该是部分的不存在，若是现在的，则不是不存在，若是不存在，则不是现在的，因此"现在的，且不存在"是自相矛盾，故说"不，因为它们"等。
更有甚者 - 若现在的不存在是涅槃，当圣道生起时，作为它所依的诸蕴是现在的，如是则涅槃当时不存在。如是则在道剎那也不能证悟涅槃，为显示这点而说"由于现在"等。我们不说一切都不现行是涅槃。那么是什么？那时在道剎那由于烦恼不现行，所以没有如前所说的过失？若烦恼的不现行即不存在是涅槃，如是则圣道成为无用，因为在道剎那之前已成就彼不存在。因此说"圣道"等。所以这不是理由 - 因为涅槃不是不可得的，不是仅仅不存在，行道不是无效的，在过去未来不存在时也不能证得涅槃，现在的不存在也不可能，更不用说烦恼的不现行，以及圣道成为无用的过失，因此为证成涅槃的不存在而说"因为不可得，因为导向无，因为当时烦恼不现行"等理由，这些都不是理由，这是不合理的，这是意思。
559."从始语"，以"始"字包摄其余阎浮食者经文，及其他无为界的解说经文。如是在阎浮食者经中说:"涅槃涅槃，友舍利弗所说，什么是涅槃呢？友，若是贪尽、嗔尽、痴尽，这称为涅槃"。

4.314 ādayo), ‘‘tattha katamā asaṅkhatā dhātu? Rāgakkhayo dosakkhayo mohakkhayo’’ti (vibha. 184) āyatanavibhaṅge vuttaṃ. Tatrāyamattho – nibbānaṃ asaṅkhatā dhātu asaṅkhatasabhāvo dhammo. Yasmā taṃ āgamma rāgādayo khīyanti, tasmā rāgakkhayo, dosakkhayo, mohakkhayoti ca vuccatīti. Āgammāti ca sabbasaṅkhārehi nibbinnassa visaṅkhāraninnassa gotrabhunā vivaṭṭitamānasassa maggena sacchikaraṇenāti attho. Sacchikiriyamānañhi taṃ adhigantvā ārammaṇapaccayabhūtañca paṭicca adhipatipaccayabhūte ca tasmiṃ paramassāsabhāvena vinimuttasaṅkhārassa paramagatibhāvena ca patiṭṭhānabhūte patiṭṭhāya khayasaṅkhāto maggo rāgādayo khepetīti taṃsacchikaraṇābhāve rāgādīnaṃ anuppattinirodhagamanābhāvā taṃ āgamma rāgādayo khīyantīti vuccanti. Ekaṃsena cetaṃ evaṃ sampaṭicchitabbaṃ, itarathā yathārutavasena pāḷiyā atthe gayhamāne bahū dosā āpajjantīti te dassetuṃ ‘‘arahattassāpī’’tiādi vuttaṃ. Arahattañhi aggaphalapamukhā cattāro khandhāti na tassa rāgādikhayamattatā yuttā. Tampi hi…pe… niddiṭṭhaṃ. Tattha yathā rāgādīnaṃ khīṇante uppannattā arahattaṃ ‘‘rāgakkhayo’’tiādinā niddiṭṭhanti suttassa neyyatthattā. Evaṃ nibbānaṃ āgamma rāgādayo khīyantīti nibbānaṃ ‘‘rāgakkhayo’’tiādinā niddiṭṭhanti imassāpi suttassa neyyatthatā veditabbā. Nibbānassa rāgādikkhayamattatāya bahūdosā āpajjantīti dassetuṃ ‘‘kiñca bhiyyo’’tiādi āraddhaṃ.

Tattha ittarakālādippattidosatoti rāgādīnaṃ khayamattatāya parittakālatā, saṅkhatalakkhaṇatā, payogena vinā saraseneva adhigandhabbatā, rāgādīhi aparimuttatā, ādittatā, dukkhatā, anupasantatā, bahubhāvo, oḷārikatā, gotrabhumaggānaṃ anārammaṇatāti evamādidosāpajjanato . Rāgasseva khayo rāgakkhayo, na dosādīnaṃ. Tathā dosakkhayādayopīti añño rāgakkhayo, añño dosakkhayo, añño mohakkhayoti tiṇṇaṃ akusalamūlānaṃ khayabhūtāni tīṇi nibbānāni, catunnaṃ upādānānaṃ khaye cattāri, pañcannaṃ nīvaraṇānaṃ khaye pañca, channaṃ taṇhākāyānaṃ khaye cha, sattannaṃ anusayānaṃ khaye satta, aṭṭhannaṃ micchattānaṃ khaye aṭṭha, navannaṃ taṇhāmūlakānaṃ khaye nava, dasannaṃ saṃyojanānaṃ khaye dasa, diyaḍḍhakilesasahassassa khaye pāṭiyekkaṃ nibbānanti bahūni nibbānāni honti. Rāgādikkhayo nāma andhabālānampi pākaṭo, antamaso dīpimigamakkaṭādīnampi suviññeyyoti oḷārikaṃ nibbānaṃ hoti. Gotrabhukkhaṇe kilesakkhayassa abhāvato, maggakkhaṇe ca akhīṇattā, ārammaṇakaraṇassa ca asambhavo eva. Tassa nibbānabhāvatoti sabbapariyosānassa rāgādikkhayassa nibbānabhāvato. Yato khayato paṭṭhāya rāgādīnaṃ pavatti na hoti, so ‘‘ayaṃ nāmā’’ti niyametabbo maggaphalañāṇānaṃ ārammaṇabhūto natthīti āha ‘‘na tādisassa khayassa abhāvato’’ti.


我来为您直译这段巴利文：
4.314等），在处分别中说："其中何为无为界？贪尽、嗔尽、痴尽"。其义如下 - 涅槃是无为界，无为自性法。因为缘于它而贪等灭尽，所以称为贪尽、嗔尽、痴尽。"缘"即对一切行厌离，倾向无为，心由种姓转向，以道证悟的意思。因为当证悟它时，到达它并以它为所缘缘，以它为增上缘，作为远离诸行的最高安慰，作为最高归趣的立足处而住立，称为灭尽的道灭除贪等，因为在没有证悟它时，贪等不能达到灭尽，所以说缘于它而贪等灭尽。这一定要如此接受，否则若按字面义理解经文，会有许多过失，为显示这些过失而说"阿罗汉性等"。因为阿罗汉性是以最高果为首的四蕴，所以它不应该仅仅是贪等的灭尽。"它也...被说"。其中如阿罗汉性因在贪等灭尽时生起而说"贪尽"等，因为经是待解释义。如是因缘涅槃而贪等灭尽，所以涅槃说为"贪尽"等，这经也应知是待解释义。为显示涅槃若仅是贪等灭尽会有许多过失而说"更有甚者"等。
其中"由短暂时间等过失"，由于仅是贪等灭尽而有暂时性、有为相、不用功用自然可得、不离贪等、燃烧性、苦性、不寂静性、多数性、粗显性、种姓道无所缘等过失。仅是贪的灭尽为贪尽，不是嗔等。如是嗔尽等也是，故贪尽是一个，嗔尽是一个，痴尽是一个，如是三不善根的灭尽成为三个涅槃，四取的灭尽成为四个，五盖的灭尽成为五个，六爱身的灭尽成为六个，七随眠的灭尽成为七个，八邪性的灭尽成为八个，九爱根的灭尽成为九个，十结的灭尽成为十个，一千五百烦恼各别灭尽成为[众多]涅槃。所谓贪等灭尽连愚痴者也明显，乃至豹、鹿、猴子等也容易了知，故涅槃成为粗显。因为在种姓剎那没有烦恼灭尽，在道剎那也未灭尽，所以不可能成为所缘。"彼为涅槃性"，因为最终的贪等灭尽为涅槃性。从何种灭尽开始贪等不生起，那个"是这个"的确定，作为道果智的所缘是不存在的，所以说"因为没有如此的灭尽"。


Kiñca bhiyyo – yo pacchimabhavato tatiyattabhāveyeva rāgādīsu ādīnavaṃ disvā jhānabhāvanāya te vikkhambhetvā aparihīnajjhāno kālaṃ katvā brahmalokaṃ upapanno, tattha yāvatāyukaṃ ṭhatvā idhāgatopi kāmesu vītarāgova hutvā pabbajitvā arahattaṃ patto, yo ca paṭhamavaye eva rāgādito nibbinno te ca jhānena vikkhambhetvā pacchimavaye arahattaṃ patto, tesaṃ rāgādīnaṃ vikkhambhanato paṭṭhāya anuppajjanato nirodhasadisatāya anuppattiyeva nirodho. Te nibbānappattā nāma siyuṃ, na ca honti, tasmā na tādisassa khayassa nibbānabhāvo. Tassāpi ittarakālatādidosasamāyogo evāti āha ‘‘bhāvepicā’’tiādi .

Yadi ‘‘khayo’’ti vacanato yato khayato paṭṭhāya rāgādīnaṃ appavatti, taṃ khayamattaṃ nibbānaṃ maññasi, evaṃ sati ‘‘khaye ñāṇa’’ntiādīsu (dha. sa. dukamātikā 142; 1382) ‘‘khayo’’ti vuttattā taduppattito paṭṭhāya ca rāgādīnaṃ anuppattīti maggassāpi nibbānabhāvāpattīti dassento ‘‘ariyamaggassa cā’’tiādimāha.

Yathā niruddhā na santi, evaṃ anuppannāpīti abhāvasāmaññato nirodhasadisatāya anuppatti eva nirodho anuppattinirodho. Ayañhi maggena khepetabbākāro, yadidaṃ uppajjanārahassa anuppattidhammatāpādananti ‘‘khayo’’ti ca vuccatīti. Taṃ itarakhayato visesento ‘‘anuppattinirodhasaṅkhātassa pana khayassā’’ti āha. Anipphannatā pana tassa khayassa pariyāyena upanissayattāti vuttaṃ. Anuppattinirodhakkhayakarassa hi maggassa ārammaṇabhūtaṃ nibbānaṃ atthato tassa upanissayo viyāti vattabbataṃ labhati. Tadupacārenāti atthato phalabhūtakhayavohārena. Phalūpacārena hi kāraṇaṃ voharīyati yathā ‘‘āyu ghataṃ, semho guḷo’’ti ca.

Assāti nibbānassa. ‘‘Idampi kho ṭhānaṃ sududdasa’’ntiādinā (dī. ni. 2.64, 66-67; ma. ni. 2.337; saṃ. ni. 1.172; mahāva. 7-8) paccavekkhato bhagavato appossukkabhāvāvahanato. ‘‘Tañhi te, māgaṇḍiya, ariyaṃ cakkhuṃ natthi, yena tvaṃ ariyena cakkhunā ārogyaṃ jāneyyāsi, nibbānaṃ passeyyāsī’’ti (ma. ni. 2.218) vacanato ariyena cakkhunā passitabbaṃ.

560. Yadi nibbānaṃ nāma sabhāvadhammo atthi sattasantānapariyāpanno ca, atha kasmā catumahāpathe sabhā viya sabbasādhāraṇā na labbhatīti āha ‘‘maggasamaṅginā pattabbato asādhāraṇa’’nti. ‘‘Asukassa sammāsambuddhassa kāle uppanna’’nti evaṃ purimāya koṭiyā abhāvato appabhavaṃ. Maggabhāveti ariyamaggassa atthibhāve. Bhāvato vijjamānato laddhabbato.

Aṇuādīnanti aṇupakatikālapurisādīnaṃ. Niccabhāvāpattīti sassatabhāvasiddhi. Kūṭaṭṭhaniccatā hi idhādhippetā. Hetuno abhāvāti upapattiyā sādhanahetuno abhāvā. Niccā te aṇuādayo. Nibbānassaniccattāti apekkhadhammattāti hetulakkhaṇānupapatti. ‘‘Aṇuādīnaṃ asiddhattā’’ti etena ‘‘niccā aṇuādayo’’ti paṭiññāya dhammiasiddhi, tato ca nissayāsiddho hetūti dasseti.



我来为您直译这段巴利文：
更有甚者 - 有人在最后有之前第三世见到贪等的过患，以禅修压伏它们，保持禅那不退失而命终生于梵天，在那里尽寿后来到此处，成为离欲者而出家证得阿罗汉果;又有人在青年期就厌离贪等，以禅那压伏它们，在晚年证得阿罗汉果,对他们来说,从压伏贪等开始就不再生起，由于类似灭尽而成为不生起的灭。他们应该称为得涅槃，但实际上并非如此，因此这种灭尽不是涅槃性。这也有暂时性等过失，所以说"即使存在"等。
若由于说"灭尽"，你认为从何种灭尽开始贪等不生起，那个仅仅灭尽就是涅槃，如是则因在"灭尽智"等处说"灭尽"，从其生起开始贪等不生起，则圣道也成为涅槃，为显示这点而说"圣道"等。
如已灭的不存在，未生的也是，由于共同的不存在性而类似灭尽，不生起即是灭，称为不生灭。这是应由道所灭除的状态，即是使应生的成为不生法性，所以也称为"灭尽"。为区别于其他灭尽而说"称为不生灭的灭尽"。说那灭尽的非生起性是以间接方式作为助缘。因为作为能造成不生灭的道的所缘涅槃，实际上应说如同是它的助缘。"以彼转义"即以实际的果的灭尽之言说。因为以果的转义说因，如"命是酥油，痰是糖"等。
"彼"即涅槃。由于世尊观察"此处实在难见"等而生起少欲。由于说"摩干提啊，你没有圣眼，以此圣眼你能知健康，能见涅槃"，故应以圣眼见。
560..若涅槃是实在法且属于有情相续，那为什么不像四衢大道的会堂一样为一切人所共有？为此说"因为具道者才能证得故为不共"。因为没有"在某佛时生起"等前际，故说无生。"在道存在时"即在圣道存在时。"从存在"即从现有而可得。
"微尘等"即微尘、本性、时间、神我等。"成为常性"即成立永恒性。这里指的是不变常性。"因为无因"即无生起的证成因。"涅槃是常"是依待法性，因此不符合因的特相。以"因为微尘等不成立"显示"微尘等是常"的主张中法不成立，由此因所依不成。

561.Yathāvuttayuttisabbhāvatoti ‘‘appabhavattā’’ti attanā vuttaṃ hetuṃ sandhāyāha. Appabhavatā cassa apaccayatāya daṭṭhabbā, tāya tassa purimāya koṭiyā abhāvo. ‘‘Rūpasabhāvātikkamato’’ti etena yathā rūpadhammānaṃ ruppanasabhāvo, paṭighātavantatāya kalāpaso vuttiyā padesasambandho ca sabhāvo, evaṃ nibbānassa katthaci paṭighāto, sappadesatā ca natthīti dasseti. Na hi nibbānaṃ ‘‘asukadisāya, asukadese’’ti vā niddisīyati, yato taṃ appatiṭṭhamevāti.

‘‘Asithila…pe… gamanīyato’’ti etena nibbānassa ariyānaṃ paccakkhasiddhataṃ dasseti. ‘‘Sabbaññuvacanato’’ti etena tadaññesaṃ anumānasiddhataṃ, tadubhayena ‘‘anupalabbhanīyato’’ti panassa hetuno asiddhataṃ dasseti. Paramatthena nāvijjamānaṃ vijjamānamevāti yathāraddhamatthaṃ nigametvā tadatthasādhanaṃ āgamaṃ dassento ‘‘vuttañheta’’nti-. ādimāha.

Tattha ajātaṃ abhūtaṃ akataṃ asaṅkhatanti (udā. 73; netti. 41) cattāripi padāni aññamaññavevacanāni. Atha vā vedanādayo viya hetupaccayasamavāyasaṅkhātāya kāraṇasāmaggiyā na jātaṃ na nibbattanti ajātaṃ. Kāraṇena vinā, sayameva ca na bhūtaṃ na pātubhūtaṃ na uppannanti abhūtaṃ. Evaṃ ajātattā, abhūtattā ca yena kenaci kāraṇena na katanti akataṃ. Jātabhūtakatabhāvo ca nāma rūpādīnaṃ saṅkhatadhammānaṃ hoti, na asaṅkhatabhāvassa nibbānassāti dassanatthaṃ ‘‘asaṅkhata’’nti vuttaṃ. Paṭilomato vā samecca sambhūya paccayehi katanti saṅkhataṃ, tathā na saṅkhataṃ saṅkhatalakkhaṇarahitanti ca asaṅkhatanti evaṃ anekehi kāraṇehi nibbattitabhāve paṭisiddhe ‘‘pakativādīnaṃ pakati viya siyā nu kho ekeneva kāraṇena etaṃ kata’’nti āsaṅkāyaṃ kenaci na katanti dassanatthaṃ ‘‘akata’’nti vuttaṃ. Evaṃ apaccayampi samānaṃ ‘‘sayameva nu kho idaṃ bhūtaṃ pātubhūta’’nti āsaṅkāyaṃ taṃ nivattanatthaṃ ‘‘abhūta’’nti vuttaṃ. Ayañcetassa asaṅkhatākatābhūtabhāvo sabbena sabbaṃ ajātidhammattāti dassetuṃ ‘‘ajāta’’nti vuttaṃ.

Evamettha satthā paramatthato nibbānassa atthibhāvaṃ pavedesi. Pavedento ca ‘‘ahaṃ dhammissaro dhammassāmī’’ti na attano āṇāmattena pavedesi, apica kho pana padaparame anukampamāno yuttitopi pavedesi. Yathāha –

‘‘No cetaṃ, bhikkhave, abhavissa ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ, nayidha jātassa bhūtassa katassa saṅkhatassa nissaraṇaṃ paññāyetha. Yasmā ca kho, bhikkhave, atthi ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ, tasmā jātassa bhūtassa katassa saṅkhatassa nissaraṇaṃ paññāyatī’’ti (udā. 73; netti. 41).

Tassattho – bhikkhave, yadi ajātādisabhāvā asaṅkhatā dhātu na abhavissa na siyā, idha loke jātādisabhāvassa rūpādikkhandhapañcakasaṅkhātassa saṅkhatassa nissaraṇaṃ anavasesavūpasamo na paññāyeyya na upalabbheyya na sambhaveyya. Nibbānañhi ārammaṇaṃ katvā pavattamānā sammādiṭṭhiādayo ariyamaggadhammā anavasesaṃ saṃkilese samucchindanti, tenettha sabbassāpi vaṭṭadukkhassa apagamo nissaraṇaṃ paññāyati. Evaṃ byatirekavasena nibbānassa atthibhāvaṃ dassetvā idāni anugamanavasenapi taṃ dassetvā nigametuṃ ‘‘yasmā ca kho’’tiādi vuttaṃ. Tassattho vuttanayeneva veditabbo.


我来为您直译这段巴利文：
561."由前述理由的存在"是指自己所说"因为无生"的因。它的无生应以无因性来理解，由此它无前际。"因超越色性"显示如色法有变坏性，由于有对碍性而聚集运作及与处所相关为自性，如是涅槃没有任何对碍、处所性。因为涅槃不能说"在某方向、某处所"，所以它是无住处。
"由不松...行"显示涅槃为圣者亲证。"由一切智者所说"显示对其他人是比量所成，由这两者显示"不可得"的因不成立。胜义上非不存在而是存在，这样总结所说的义理，为证成此义而显示圣言，故说"因为说"等。
其中"无生、无有、无作、无为"四词互为同义。或者如受等不是由因缘和合的因缘聚合而生、而出现为无生。无因且自身不有、不显现、不生起为无有。如是因为无生、无有，不被任何因造作为无作。生、有、作性是色等有为法所有，不是无为性的涅槃所有，为显示这点而说"无为"。或反面说，和合、共生由诸缘造作为有为，如是非有为、离有为相为无为。如是否定由多种因产生后，对"是否如数论师的自性般由一个因造作"的疑虑，为显示不被任何所造作而说"无作"。如是虽无因,"是否自己有、显现"的疑虑,为遮遣它而说"无有"。而它这无为、无作、无有性是由于完全无生法性，为显示这点而说"无生"。
如是此中导师显示涅槃胜义上的存在。显示时不是以"我是法自在者、法主"而仅依自己权威显示，而是悲愍文句究竟者也以理由显示。如说：
"诸比丘，若无生、无有、无作、无为不存在，则此中对已生、已有、已作、有为的出离不会显现。诸比丘，因为无生、无有、无作、无为存在，所以对已生、已有、已作、有为的出离显现。"
其义 - 诸比丘，若无生等性质的无为界不存在、不有，则此世间对已生等性质的称为五蕴的有为的出离、完全止息不会显现、不会获得、不会有可能。因为以涅槃为所缘而生起的正见等圣道法完全断除一切烦恼，由此此处一切轮回苦的离去、出离显现。如是以相违方式显示涅槃的存在后，现在也以随顺方式显示它而总结说"因为"等。其义应如前说理解。


Ettha ca yasmā ‘‘appaccayā dhammā asaṅkhatā dhammā (dha. sa. dukamātikā 7-8). Atthi, bhikkhave, tadāyatanaṃ, yattha neva pathavī (udā. 71). Idampi kho ṭhānaṃ sududdasaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo (dī. ni. 2.64, 67; ma. ni. 2.337; saṃ. ni. 2.172; mahāva. 7-8). Asaṅkhatañca vo, bhikkhave, dhammaṃ desessāmi asaṅkhatagāminiñca paṭipada’’ntiādīhi (saṃ. ni. 4.366) anekehi suttapadehi ‘‘atthi, bhikkhave, ajāta’’nti (udā. 73; netti. 41) iminā ca suttapadena nibbānadhātuyā paramatthato sabbhāvo sabbalokaṃ anukampamānena sammāsambuddhena pakāsito, tasmā yadipi kattha apaccakkhakārīnampi sāsane abhippasannānaṃ viññūnaṃ saṃsayo natthiyeva. Ye pana paraneyyabuddhino puggalā, tesaṃ vimativinodanatthaṃ ayamettha adhippāyaniddhāraṇamukhena yuttivicāraṇā.

Yathā pariññeyyatāya sauttarānaṃ kāmānaṃ, rūpānañca paṭipakkhabhūtaṃ tabbidhurasabhāvaṃ nissaraṇaṃ paññāyati, evaṃ sabhāvānaṃ sabbesampi saṅkhatadhammānaṃ paṭipakkhabhūtena tabbidhurasabhāvena nissaraṇena bhavitabbaṃ. Yañca taṃ nissaraṇaṃ, sā asaṅkhatā dhātu. Kiñca bhiyyo – saṅkhatadhammārammaṇavipassanāñāṇaṃ, apica anulomañāṇaṃ kilese tadaṅgavasena pajahati, na samucchedavasena pajahituṃ sakkoti. Tathā sammutisaccārammaṇaṃ paṭhamajjhānādīsu ñāṇaṃ vikkhambhanavaseneva kilese pajahati, na samucchedavasena. Iti saṅkhatadhammārammaṇassa, sammutisaccārammaṇassa ca ñāṇassa kilesānaṃ samucchedappahāne asamatthabhāvato tesaṃ samucchedappahānakarassa ariyamaggañāṇassa tadubhayaviparītasabhāvena ārammaṇena bhavitabbaṃ, sā asaṅkhatā dhātu.

Tathā ‘‘atthi, bhikkhave, ajātaṃ abhūtaṃ akataṃ asaṅkhata’’nti (udā. 73; netti. 41) evamādi nibbānassa paramatthato atthibhāvajotakavacanaṃ aviparītatthaṃ bhagavatā bhāsitattā. Yañhi bhagavatā bhāsitaṃ, taṃ aviparītatthaṃ yathā taṃ ‘‘sabbe saṅkhārā aniccā, sabbe saṅkhārā dukkhā, sabbe dhammā anattā’’ti (ma. ni. 1.353, 356; dha. pa. 277-279; theragā. 676-678; netti. 5), tathā nibbānasaddo katthaci visaye yathābhūtaparamatthavisayo upacāravuttisabbhāvato. Seyyathāpi sīhasaddoti evamādīhi nayehi yuttitopi asaṅkhatāya dhātuyā paramatthato atthibhāvo veditabbo.

Aparo nayo – yadi pana nibbānaṃ abhāvamattameva siyā, tassa ‘‘gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo’’ti (dī. ni. 2.64, 67; ma. ni. 2.337; saṃ. ni. 1.172; mahāva. 7-8) gambhīrāditā, ‘‘asaṅkhatañca vo, bhikkhave, dhammaṃ desessāmī’’tiādinā (saṃ. ni. 

我来为您直译这段巴利文：
此中,因为以"无因法是无为法。诸比丘，有彼处，彼处无地。此处亦极难见，即一切行止息、一切依舍离。诸比丘，我将为你们说无为法及趣向无为之道"等许多经文，以及此"诸比丘，有无生"等经文，悲愍一切世间的正等正觉者显示涅槃界胜义上的存在，因此虽然在哪里对于未亲证但于教法深信的智者也完全无疑。但对于应被他引导觉悟的人，为除去他们的疑惑，这里通过确定意趣的方式作理性考察。
如应遍知的有上欲、色等，显现与它们相对、性质相反的出离，如是对一切有自性的有为法，应有与它们相对、性质相反的出离。此出离即是无为界。更有甚者 - 缘有为法的观智，乃至顺应智只能暂时断除烦恼，不能究竟断除。如是缘世俗谛的初禅等智只能镇伏烦恼，不能究竟断除。如是因为缘有为法、缘世俗谛的智不能究竟断除烦恼，所以能究竟断除烦恼的圣道智应有与这两者性质相反的所缘，那就是无为界。
如是"诸比丘，有无生、无有、无作、无为"等显示涅槃胜义存在的言说，因为是世尊说的无倒义。因为世尊所说是无倒义，如"一切行无常，一切行是苦，一切法无我"，如是涅槃词在某些处是如实胜义境，因为有转义说的存在。如狮子声等，应以如是等理由也了知无为界胜义上的存在。
另一理趋 - 若涅槃仅是不存在，则它不应有"甚深、难见、难悟、寂静、殊胜、超寻思、微妙、智者所证"等甚深等性质，以"诸比丘，我将为你们说无为法"等

4.366) asaṅkhatāditā, ‘‘abyākatā dhammā apaccayādhammā’’tiādinā abyākatadhammāditā ca na vattabbā siyā. Na hi abhāvassa koci sabhāvo atthi, yena so gambhīrāsaṅkhatādiākārato viññāyeyya. Abhāvo hi abhāvo eva, kuto tassa gambhīrāsaṅkhātādibhāvasambandho. Kiñcāyamabhāvo sabbesaṃ kilesānaṃ sabbasattasantānagatānaṃ eko vā bhaveyya aneko vā. Yadi eko, ekeneva maggena sabbakilesābhāvo kato, sacchikato cāti aññassa, aññesañca maggānaṃ niratthakatāti na siyā maggabahutā, ekajjhañca sabbasattānaṃ nibbānādhigamo āpajjati. Siyā panevaṃ eko eva so nibbānasaññito kilesābhāvo, so pana na maggehi kātabbo, atha kho sacchikātabboti. Evaṃ sati visesato maggassa niratthakatā āpajjati, kilesānaṃ appahānatoti ekopi maggo na siyā. Asati ca kilesappahāne dukkhassa anupacchedanato kilesābhāvasacchikiriyā kimatthiyā siyā, atha pana maggānaṃ santānagatasaṃyojanattayappahānādipaṭiniyatakiccatāya catūsu maggesu pāṭiyekkaṃ kilesābhāvo. Evaṃ sati sabhāvapabhedena vinā na bahubhāvoti so kilesakkhayapariyāyena vutto sabhāvadhammo eva siyā.

Yesaṃ abhāvo, tappabhedena abhāve bhedopacāroti ce? Yesaṃ abhāvo, tesaṃ sasabhāvatāya tassa sabhāvopacāropi siyā. Tathā ca te saṃkilesasaṅkhatatādito kilesasaṅkhatatādiupacārāpi siyuṃ. No ce te icchitā, tappabhedena bhedopacāropi na icchitabbo. Na ca pahoti upacarito bahubhāvo atthato bahubhāvāya. Na hi jalaṃ analanti upacaritaṃ dahati, pacati vā. Ekattapañhampi cāyamabhāvo asabhāvatāya na sahatīti na sakkā vattuṃ natthibhāvasāmaññato abhedavohāro yuttarūpoti. Ekatte ca pubbe vuttā eva dosā, bahubhāve pana sati vuttanayeneva siddhā sabhāvadhammatā. Sabhāvadhammattepi ca bahubhāvo viya bhāvaṃ bhāvopi bahubhāvaṃ na byabhicareyyāti nibbānassa bahubhāvapasaṅgo siyāti ce? Na bahubhāvasseva abhāvappasaṅgato. Yadi hi yathā kakkhaḷatā bhāvaṃ, evaṃ bhāvopi kakkhaḷataṃ na byabhicareyya. Evaṃ sati sabbesaṃ bhāvānaṃ pathavībhāvāpattito kuto bhāvassa bahubhāvo, tasmā lokavohārānaṃ vicittatāya yadipi bahutā bhāvāpekkhā, bhāvatā pana na bahutāpekkhāti na bhāvassa sato nibbānassa bahubhāvo ‘‘ekā niṭṭhā na puthu niṭṭhā’’ti vacanato. Ekasmiṃyeva ca dassanabhāvanādvayaṃ sambhavati.


我来为您直译这段巴利文：
4.366.无为等性,以"无记法、无因法"等无记法等性质不应说。因为不存在没有任何自性,以此能了知它为甚深、无为等相。因为不存在就是不存在,它从何有甚深、无为等性的关系。而且这不存在对一切烦恼、一切有情相续是一个还是多个。若是一个,则由一道而造作、证悟一切烦恼不存在,则其他诸道无用,不应有多道,且一切有情同时证得涅槃。或许如是说:称为涅槃的烦恼不存在只是一个,它不是由诸道造作,而是应被证悟。如是则特别成为道无用,烦恼不断除,则一道也不应有。若无烦恼断除则苦不断绝,烦恼不存在的证悟有何用?若因诸道对相续中三结断除等有确定作用,则在四道中各别有烦恼不存在。如是若无自性差别则不能有多,所以它以烦恼灭尽为同义语说即是有自性法。
若说依所不存在者的差别而有不存在的差别转义?因为所不存在者有自性,则它也应有自性转义。如是它们也应有烦恼性、有为性等转义。若不许此,则依差别的差别转义也不应许。转义的多并不能实际成为多。因为说水为非火的转义不能燃烧、煮熟。而且这不存在因无自性不能容许一性问题,不能说由不存在的共同性而说无差别是合理的。若是一性则如前说有过失,若是多性则如前说方式成就有自性法性。虽是有自性法,如多性不违背有,有也不违背多性,则涅槃应成为多性吗?不,因为多性本身成为不存在。因为若如坚性不违背有,如是有也不违背坚性。如是则一切有成为地性,从何有多?因此由世间言说的种种性,虽然多性依赖有,但有性不依赖多性,所以有自性的涅槃不是多,因为说"一究竟不是多究竟"。而且在一中可有见、修二者。


Parinibbutānaṃ paccekaṃ nibbānabhāve sattasantānaniyataṃ nāma nibbānaṃ siyā. Tathā ca sati saṅkhatatādidosānativattiyeva, kilesappahānaṃ vā maggakiccaṃ kilesānaṃ abhāvo. Tassa ca ekatte na maggabahutā kiccantarassa kattabbassa abhāvato. Maggabahubhāvo ca maggehi sacchikātabbe ekasmiṃ dhamme indriyānaṃ apāṭavapāṭavapāṭavatarapāṭavatamabhāvena sacchikiriyāvisesena kilesānaṃ pahānabhedena hotīti nibbānassa sabhāvadhammatte eva siyā. Abhāvopi ca kilesānaṃ maggena sakiccakatāya kātabbo eva siyā, na sacchikātabbo. Ko hi sabhāvo abhāvassa? Yo sacchikātabbo siyā, so ce nibbānaṃ ekeneva maggena sabbakilesānaṃ abhāvo eko abhinno kātabbo āpanno. Aññathā maggavasena catubbidhabhāve nibbānassa catubbidhabhāvappasaṅgo, nibbānavisesappasaṅgo ca āpajjeyyāti maggakiccassa ekattena maggabahutā siyā. Bahubhāve pana tesaṃ so vuttanayena ekasmiṃ dhamme sacchikiriyāvisesatoti siddhā nibbānassa sabhāvadhammatā. Khayādhigantabbatāya panetaṃ ‘‘khayo’’ti vuttaṃ. ‘‘Khaye ñāṇa’’nti (dha. sa. dukamātikā 142; 1382) hi vacanato ariyamaggo khayo nāma. Tena cetaṃ adhigantabbaṃ sacchikātabbaṃ, tasmā ‘‘khayo’’ti vuttanti.

Iti nirodhaniddesakathāvaṇṇanā.

Magganiddesakathāvaṇṇanā



我来为您直译这段巴利文：
若诸般涅槃者各别有涅槃性，则涅槃应成为依有情相续而定的。如是则不能超越有为等过失，或者烦恼断除即是道的作用即烦恼的不存在。若它是一，则因无其他应作的作用而无多道。多道是由于在诸道应证一法时，由诸根的非锐利、锐利、更锐利、最锐利性的证悟差别而有烦恼断除的差别，这只能在涅槃是有自性法时才有。而且烦恼的不存在也应由道作其作用而造作，不是应被证悟。不存在有什么自性可被证悟？若它是涅槃，则由一道造作一切烦恼的一个无差别不存在。否则，依道成为四种则涅槃应成为四种，且应成为涅槃有差别，所以由道作用的一性而有多道。若是多，则如前说方式是在一法中证悟的差别，故成就涅槃的有自性法性。但因由灭尽而应被获得，所以说它为"灭尽"。因为说"灭尽智"，故圣道称为灭尽。由此它应被获得、应被证悟，所以说为"灭尽"。
如是灭[谛]解释文注释。
道[谛]解释文注释

562.Aṭṭhadhammāti ‘‘katamaṃ dukkhanirodhagāminī paṭipadā ariyasacca’’nti ārabhitvā ‘‘sammādiṭṭhī’’tiādinā pāḷiyaṃ (vibha. 205) dukkhanirodhagāminipaṭipadāniddese āgatā, tameva ca pāḷiṃ ānetvā uddesavasena idha ca vuttā sammādiṭṭhiādayo aṭṭha dhammā atthato pakāsitā, na maggasaccaniddesavasenāti adhippāyo. Yadi atthato pakāsitā, kimatthiyaṃ pana idha kathananti āha ‘‘idha panā’’tiādi. Tattha ‘‘ekakkhaṇe pavattamānāna’’nti idaṃ lokiyakusalacittuppādesu viratiyo nānākkhaṇikā eva hontīti katvā vuttaṃ. Sesamaggadhammā pana tatthāpi ekajjhaṃ uppajjantiyeva. Visesāvabodhanatthanti paṭipakkhasamugghātādipavattiākāravisesassa avabodhanatthaṃ. Vitthārato maggakathā parato āvi bhavissatīti āha ‘‘saṅkhepato’’ti. Catusaccapaṭivedhāya paṭipannassāti yathā catusaccābhisamayo hoti, evaṃ sabbaso pubbabhāgapaṭipattiyā paripūraṇavasena paṭipannassa. Ariyamaggasaṅkhātassa yogassa sabbhāvato yogino. Kāmaṃ avijjānusayasamugghāte tadekaṭṭhakilesānaṃ lesopi nāvasissati, vijjāya pana avijjā ujuvipaccanīkadhammoti dassanatthaṃ ‘‘avijjānusayasamugghātaka’’nti vuttaṃ. Parato micchāsaṅkappādiggahaṇepi eseva nayo. Dhātuppakāsanarasāti paramatthapakāsanarasā, catusaccavibhāvanakiccāti attho. Maggadhammānaṃ paṭipakkhavidhamanākāro sātisayaṃ pākaṭo hutvā upaṭṭhātīti avijjānusayasamugghātakataṃ sammādiṭṭhiyā vatvāpi avijjandhakāraviddhaṃsanapaccupaṭṭhānatā vuttā.

Tathā sampannadiṭṭhinoti yathā avijjānusayasamugghāto hoti, tathā maggasammādiṭṭhiyā sampannadiṭṭhino. Evañhi catusaccapaṭivedhāya paṭipannassa yoginoti imamatthaṃ tathā-saddo upasaṃharati. Nibbānārammaṇatā pana taṃsampayuttavacaneneva bodhitā. Micchāsaṅkappanighātakanti kāmasaṅkappādimicchāsaṅkappasamucchedakaṃ. Appanārasoti nibbānārammaṇe maggacittassa samuppādavasena pavattanato appanākicco.

Tathā passato vitakkayato cāti vuttappakārāya sammādiṭṭhiyā passato, nibbānārammaṇe ca sammāsaṅkappena cittaṃ abhiniropayato. Vacīduccaritasamugghātikāti catubbidhassapi vacīduccaritassa samucchedikā. Musāvādādīnaṃ visaṃvādanādikiccatāya lūkhānaṃ apariggāhakānaṃ paṭipakkhabhāvato siniddhabhāvena sampayuttadhammānaṃ pariggāhakasabhāvā sammāvācāti āha ‘‘sā pariggahalakkhaṇā’’ti. Kāyikakiriyā kiñci kattabbaṃ samuṭṭhāpeti, sayañca samuṭṭhahanaṃ ghaṭanaṃ hotīti sammākammantasaṅkhātā viratipi samuṭṭhānasabhāvā vuttā. Sampayuttadhammānaṃ vā ukkhipanaṃ samuṭṭhāpanaṃ kāyikakiriyāya bhārukkhipanaṃ viya.

Assāti yogino. Tasmiṃ sati visujjhanato visuddhibhūtā. Jīvamānassa sattassa, sampayuttadhammānaṃ vā suddhi vodānaṃ, ājīvasseva vā jīvitindriyavuttiyā . Ñāyājīvassa abuddhapaṭikuṭṭhāya sammājīvikāya pavattihetutāya ñāyājīvapavattiraso. Imassa hi pavattito paṭṭhāya micchājīvo na pavattatīti.


我来为您直译这段巴利文：
562..八法即在"何为趣向苦灭的圣道谛"开始，以"正见"等在经中趣向苦灭道解释中所说，引用该经文并以列举方式在此说的正见等八法是从义理上阐明，不是依道谛解释方式，这是意趣。若从义理阐明，为何在此说呢？为此说"在此"等。其中说"一剎那生起"是因为世间善心生起中诸离[邪行]只在不同剎那。但其他道法即使在那里也同时生起。为了了知殊胜是为了了知断除对治等生起行相的殊胜。因为广说道的论述后面将显现，所以说"略说"。"为通达四谛而修行者"即为使四谛现观而完全圆满前分行道而修行者。因有称为圣道的瑜伽故为瑜伽者。虽然在断除无明随眠时，与之同一性的烦恼丝毫也不会剩余，但为显示明与无明是直接对立法而说"断除无明随眠"。后面说邪思惟等也是这个道理。"以显示界为作用"即以显示胜义为作用，意为分别四谛的作用。因为道法的对治破坏行相特别明显地显现，所以虽说正见是断除无明随眠，还说[其]现起是破除无明黑暗。
"如是具足见者"即如断除无明随眠那样，具足道正见者。如是"如是"字总摄"为通达四谛而修行的瑜伽者"此义。以涅槃为所缘则由说与之相应而表明。"破除邪思惟"即断绝欲思惟等邪思惟。"以安止为作用"因为以道心在涅槃所缘生起方式转起故为安止作用。
"如是见者及寻思者"即以所说方式的正见而见者，以正思惟令心安立于涅槃所缘者。"断绝语恶行"即断绝四种语恶行。因为妄语等有欺诈等作用而粗糙无摄持，正语与此相对而有柔润摄持相应法的自性，所以说"彼以摄持为相"。身业引生某些应作，自身生起即是努力，所以说称为正业的离[邪行]有生起自性。或者对相应法的提起即是生起，如身业举重。
"彼"即瑜伽者。由彼而有清净故为清净性。是有情活着时，或相应法的清净、净化，或仅活命根的活动。因为是如理活命、非佛所呵责的正命活动的生起因，所以以如理活命生起为作用。因为从此生起后邪命不生起。


Sabbākusalaviddhaṃsakopi sammāvāyāmo ujupaṭipakkhadassanavasena kosajjasamucchedako vutto. Saṃkilesapakkhatopi tassa paggaṇhanaṃ paggaho. Kāyādīsu subhādiākārupadhāraṇavasena pavattā subhasaññādipubbaṅgamā akusalakkhandhā micchāsati, tassā viddhaṃsano micchāsativiniddhunano. Asammosoti sammosaviddhaṃsanato tappaṭipakkho. Ārammaṇassa yathāsabhāvasallakkhaṇaṃ upaṭṭhānaṃ. ‘‘Ārakkhapaccupaṭṭhānā’’ti, ‘‘satārakkhena cetasā’’ti (dī. ni. 3.348) ca vacanato visesato sati kusalacittassa ārakkhāti āha ‘‘satiyā saṃrakkhiyamānacittassā’’ti.

563.Saccañāṇassāti saccāni ārabbha pavattanakañāṇassa, na paṭivedhañāṇaṃ viya sakideva bujjhati, atha kho punappunaṃ uppajjanato anu anu bodho anubodho, anussavākāraparivitakkadiṭṭhinijjhānakkhantianugato vā bodho anubodho, tadeva ñāṇanti anubodhañāṇaṃ. Na hi taṃ paccakkhato bujjhati, anussavādivasena pana kappanamukhena bujjhati. Kiccatoti parijānanādito. Taṃkiccakaraṇeneva hi pariññeyyādīni viya tānipi tassa pākaṭāni honti. Vivaṭṭānupassanāya hi saṅkhārehi patilīyamānamānasassa uppajjamānaṃ maggañāṇaṃ visaṅkhāraṃ dukkhanissaraṇaṃ ārammaṇaṃ katvā dukkhaṃ paricchindati, dukkhagatañca taṇhaṃ pajahati, nirodhañca sacchikaroti phusati. Ādicco viya pabhāya sammāsaṅkappādīhi saha samuppannaṃ taṃ maggaṃ bhāveti, na ca saṅkhāre amuñcitvā pavattamānena ñāṇena etaṃ sabbaṃ kātuṃ sakkā nimittapavattehi avuṭṭhitattā. Tasmā etāni kiccāni karontaṃ taṃ ñāṇaṃ dukkhādīni vibhāveti tattha sammohanivattanenāti ‘‘cattāripi saccāni paṭivijjhatī’’ti vuttaṃ, ekapaṭivedhenāti adhippāyo.

Dukkhasamudayampi so passatīti kālantaradassanaṃ sandhāya vuttanti ce? Na, ‘‘yo nu kho, āvuso, dukkhaṃ passati, dukkhasamudayampi so passatī’’tiādinā (saṃ. ni. 5.1100) ekadassino aññattayadassitāvicāraṇāyaṃ taṃsādhanatthaṃ āyasmatā gavampatittherena imassa suttassa ānītattā, paccekañca saccesu dissamānesu aññattayadassanassa yojitattā. Aññathā anupubbābhisamaye purimadiṭṭhassa pacchā adassanato samudayādidassino dukkhādidassitā na yojetabbā siyā. Yojitā ca sā ‘‘yo dukkhasamudayaṃ passati, dukkhampi so passatī’’tiādinā (saṃ. ni. 5.1100). Lokiyaṃ saccañāṇaṃ. Tattha lokiyañāṇe. Pariyuṭṭhānasaṅkhāto abhibhavo pariyuṭṭhānābhibhavo, tassa vasena. Suddhasaṅkhārapuñjamattadassanato sakkāyadiṭṭhipariyuṭṭhānaṃ nivatteti. ‘‘Lokasamudayaṃ kho, kaccāna, yathābhūtaṃ sammappaññāya passato yā loke natthitā, sā na hotī’’ti (saṃ. ni. 2.15) vacanato samudayadassanaṃ hetuphalapabandhāvicchedadassanato pariyuṭṭhānābhibhavavasena pavattamānaṃ ucchedadiṭṭhiṃ nivatteti. ‘‘Lokanirodhaṃ kho…pe… passato yā loke atthitā, sā na hotī’’ti (saṃ. ni. 2.15) vacanato nirodhadassanaṃ hetunirodhā phalanirodhadassanato sassatadiṭṭhiṃ nivatteti. Attakārassa paccakkhadassanato maggadassanaṃ ‘‘natthi attakāre, natthi parakāre, natthi purisakāre’’tiādikaṃ (dī. ni. 1.168) akiriyadiṭṭhiṃ pajahati. ‘‘Natthi hetu, natthi paccayo sattānaṃ saṃkilesāya, ahetū appaccayā sattā saṃkilissanti, natthi hetu…pe… visuddhiyā, ahetū appaccayā sattā visujjhantī’’tiādikā (dī. ni. 1.168; ma. ni. 2.101, 227; saṃ. ni. 

我来为您直译这段巴利文：
虽然正精进能破除一切不善，但从直接对治的观点说是断除懈怠。即使从染污分，它的策励也是努力。以在身等见净等相的执取方式生起的以净想等为首的不善蕴是邪念，破除它即是摇撼邪念。不忘失即因破除忘失而与之相对。对所缘如实观察是现起。因为说"以守护为现起"和"以具念心"，特别是念是善心的守护，所以说"由念所守护的心"。
563."谛智"即缘诸谛而转起的智，不像现证智那样只悟一次，而是因为一次又一次生起故是随随觉悟即随觉，或随随传闻、思惟、见解、思择而觉悟是随觉，那即是智即随觉智。因为它不是直接觉悟，而是依传闻等通过推度而觉悟。"从作用"即从遍知等。因为由作其作用而所应遍知等如同它们对它显现。因为在出离随观时,心从诸行退缩而生起的道智以无为、出离苦为所缘而限定苦,断除趣向苦的爱,证悟、证触灭。如太阳以光明,它与正思惟等俱生而修习彼道,而以缘相而转起、未出离的智不能作这一切。因此作这些作用的彼智通过遣除对[四谛]的愚痴而显示苦等,所以说"通达四圣谛",意为一通达。
若问:说"见苦者他也见苦集"是指不同时的见吗?不是,因为在考察"诸友,见苦者他也见苦集"等一见者见其他三[谛]时,尊者牛主长老引此经来证成它,且在各别见诸谛时配合见其他三[谛]。否则在次第现观中,先已见者后不见,则不应配合见集等者见苦等。而"见苦集者他也见苦"等是配合的。世间谛智。在彼世间智中。现行称为胜,以现行胜的力量。因为只见纯行蕴故,遣除有身见的现行。因为说"迦旃延,以正慧如实见世间集时,世间无有性不存在",所以见集因为见因果相续不断故,以现行胜力转起而遣除断见。因为说"见世间灭时...世间有性不存在",所以见灭因为见因灭故果灭而遣除常见。见道因为亲见自作故,断除"无有自作,无有他作,无有士夫作"等无作见。"无因无缘令有情染污,无因无缘有情染污,无因无缘...令清净,无因无缘有情清净"等;

3.212) ahetukadiṭṭhi ca idha akiriyādiṭṭhiggahaṇeneva gahitāti daṭṭhabbā. Sāpi hi visuddhimaggadassanena pahīyatīti. Dukkhe ñāṇaṃ samudayaphalassa dukkhassa addhuvādibhāvaṃ passatīti phale vippaṭipattiṃ nivatteti.

Issaro lokaṃ pavatteti sajjeti nivatteti saṃharatīti issarakāraṇino vadanti. Padhānato loko āvi bhavati, tattheva ca patilīyatīti padhānakāraṇino.

‘‘Kālo karoti bhūtāni, kālo saṃharatī pajā;

Kālo sutte jāgarati, kālo hi duratikkamo’’ti. –

Kālavādino. Kaṇṭakassa tikhiṇabhāvo viya, kapiṭṭhaphalādīnaṃ parimaṇḍalatā viya, migapakkhisarīsapādīnaṃ vicittatā viya ca sabhāveneva loko sambhoti, vibhoti cāti sabhāvavādino. Ādi-saddena aṇūhi loko pavattati, sabbaṃ pubbekatahetu, loko niyato acchejjasuttāvutābhejjamaṇisadiso, na ettha kassaci purisakāroti niyativādino.

‘‘Yadicchāya pavattanti, yadicchāya nivattare;

Yadicchāya sukhaṃ dukkhaṃ, tasmā yādicchakī pajā’’ti. –

Yadicchāvādino, ye adhiccasamuppattivādinoti ca vuccanti. Evamādiakāraṇavādasaṅgaho daṭṭhabbo. Rāmudakaāḷārādīnaṃ viya, arūpaloke nigaṇṭhānaṃ viya ca lokathūpikāyaṃ apavaggo mokkhoti gahaṇaṃ apavaggagāho. Ādi-saddena padhānassa appavatti, guṇaviyuttassa attano sakattani avaṭṭhānaṃ, brahmunā salokatā, samīpatā, saṃyogo, diṭṭhadhammanibbānavādāti evamādīnaṃ gahaṇaṃ daṭṭhabbaṃ. Ettha ca padhānassa appavatti mahatādibhāvena apariṇāmo, anabhibyatti vā. ‘‘Ahamañño, pakati aññā’’ti evaṃ pavattapakatipurisantarajānanena attasukhadukkhamohesu avibhāgaggahaṇe kira nivattite vuttanayena padhānaṃ nappavattati, so vimokkhoti kāpilā. Guṇaviyuttassāti buddhisukhadukkhaicchādosappayattadhammādhammasaṅkhārehi navahi attaguṇehi viyuttassāti kaṇādamatānusārino. Salokatā brahmunā samānalokatā. Samīpatā tassa samīpappavattitā. Saṃyogo tena ekībhāvūpagamanaṃ. ‘‘Indriyatappanaputtamukhadassanādīhi vinā apavaggo natthī’’ti gahetvā tathā pavattanaṃ kāmasukhallikānuyogo. Anasanakesaluñcanāditapacariyāya naggasīlagosīlakukkurasīlādīhi ca attaparitāpanena mokkho hotīti attakilamatho.

Svāyaṃ sabbo micchāgāho saccañāṇe sati patiṭṭhaṃ na labhatīti vuttamevatthaṃ saṅgaṇhanto ‘‘loke lokappabhave’’ti gāthamāhāti.

Ñāṇakiccato vinicchayavaṇṇanā niṭṭhitā.



我来为您直译这段巴利文：
3.212.无因见应视为包含在这里的无作见等中。因为它也由见清净道而断。苦智见集之果的苦是无常等性质,故遣除对果的颠倒。
自在主论者说自在主推动世间、造作、转动、收摄。胜论者说世间由胜[性]显现,也在彼处收摄。
"时令诸有生, 时摄诸众生,
时于睡醒觉, 时实难超越。"
时论者[如是说]。自性论者说如刺的锐利性、如木苹果等的圆形性、如鹿鸟蛇等的杂色性,世间由自性生起、消灭。以"等"字包括原子论者说世间由原子运转,一切由宿作因,世间决定如不可断绳、穿珠、破玉,此中无人作为的决定论者。
"随欲而流转, 随欲而还灭,
随欲苦与乐, 故众随欲生。"
随欲论者如是说,他们也称为无因生论者。应知如是等包括无因论。解脱执取即如蓝水、阿罗罗等及无色界的尼干陀等,执取世间顶为解脱。以"等"字应知包括胜[性]不转起、离德的我住于自性、与梵同界、近住、相应、现法涅槃论等。此中胜[性]不转起即不变成大等、不显现。迦毗罗派说因了知"我是异、自性是异"而遣除对我的乐苦痴无差别执取时,如前说方式胜[性]不转起,那是解脱。离德即离九我德即觉、乐、苦、欲、瞋、勤、法、非法、行,这是随循迦那陀见者。与梵同界即与梵天同一界。近住即住于其近处。相应即与之成为一体。以为"无有离感官满足、见子面等的解脱"而如是转起是耽着欲乐。以绝食、拔发等苦行和裸形戒、牛戒、狗戒等自我折磨而有解脱是自我折磨。
这一切邪执在有谛智时不得立足,所以说"于世间、世间生起"等偈颂以总摄已说义。
从智作用的抉择注释完。

564.Sesāsabbadhammāti sesā ekāsīti lokiyadhammā. Ajjhattikabāhiresu dvādasasu āyatanesu kāmabhavavibhavataṇhāvasena dvādasatikā chattiṃsa taṇhāvicaritāni, khuddakavatthuvibhaṅge vā āgatanayena kālavibhāgaṃ anāmasitvā vuttāni. Tadāmasane hi aṭṭhasataṃ honti. Asammissanti ekakattā kenaci asammissaṃ, kuto tadantogadhappabhedoti adhippāyo. Vīmaṃsiddhipādādīnaṃ bodhipakkhiyānaṃ satipi kiccanānatte atthato ekattā sammādiṭṭhiyā saṅgahoti sammādiṭṭhimukhena tadantogadhatā vuttā.

Tayo nekkhammavitakkādayoti lokiyakkhaṇe alobhamettākaruṇāsampayogavasena bhinnā, maggakkhaṇe lobhabyāpādavihiṃsāsamucchedanavasena tayoti ekopi vutto. Esa nayo sammāvācādīsu. Appicchatāsantuṭṭhitānaṃ pana bhāve sammāājīvasambhavato tena tesaṃ saṅgaho daṭṭhabbo. Bhavantarepi jīvitahetupi ariyehi avītikkamanīyattā ariyakantānaṃ sammāvācādisīlānaṃ gahaṇena yena saddhāhatthena tāni gahetabbāni, so saddhāhattho gahito eva hotīti tato anaññāni saddhindriyasaddhābalāni tattha antogadhāni vuttāni. Chando pana saddhānuguṇoti katvā chandiddhipādassāpi tadantogadhatā vuttā. Tesaṃ atthitāyāti saddhindriyasaddhābalachandiddhipādānaṃ atthitāya sīlassa atthibhāvato tividhenāpi sīlena te tayopi gahitāti tattha antogadhā. Cittasamādhīti cittiddhipādaṃ vadati. ‘‘Cittaṃ paññañca bhāvaya’’nti (saṃ. ni. 1.23, 192; peṭako. 22; mi. pa. 2.1.9) hi cittamukhena samādhi vuttoti samādhimukhena cittampi vattabbataṃ arahati. Cittiddhipādabhāvanāya pana samādhipi adhimatto hotīti vīmaṃsiddhipādādivacanaṃ viya cittiddhipādoti avatvā idha ‘‘cittasamādhī’’ti vuttaṃ. ‘‘Pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyatī’’ti (dī. ni. 1.466; 3.359; saṃ. ni. 5.376; a. ni. 3.96; 11.12) vacanato samādhiupakārā pītipassaddhiyo, tasmā samādhiggahaṇena gahitā. Upekkhā pana samādhiupakārakato, taṃsadisakiccato ca. Tasmā samādhisīsena etesaṃ antogadhatā daṭṭhabbā.

Antogadhānaṃ pabhedavinicchayavaṇṇanā niṭṭhitā.

565.Bhāroviya dukkhasaccaṃ vighātakattā, saṃharaṇīyavasena vihantabhāvatoti attho. Bhārādānamiva tattha tattha bhave uppajjanakavighātassa hetubhāvato. Bhāranikkhepanamiva pavattidukkhavūpasamabhāvato . Rogo viya, dubbhikkhamiva ca bādhakattā. Roganidānaṃ viya, dubbuṭṭhi viya ca pabhavalakkhaṇattā. Dubbuṭṭhīti ca avassanaṃ vā ativassanaṃ vā. Rogavūpasamo viya, subhikkhamiva ca santilakkhaṇattā, sukhabhāvato. ‘‘Nibbānaṃ paramaṃ sukha’’nti (dha. pa. 203-204) hi vuttaṃ. Bhesajjamiva, suvuṭṭhi viya ca dukkhassa hetupacchedato, tassa ca apagamūpāyabhāvato. Niyyānalakkhaṇañhi maggasaccaṃ. Aniṭṭhabhāvato, sāsaṅkasappaṭibhayato ca dukkhaṃ verivisarukkhabhayaorimatīrūpamaṃ. Veraṃ byāpādo, paccatthikabhāvo vā. Verasamugghāto veravūpasamo mettā. Verasamugghātupāyo saṅgahavatthūni.

Upamāto vinicchayavaṇṇanā niṭṭhitā.



我来为您直译这段巴利文：
564."其余一切法"即其余八十一世间法。在内外十二处中由欲有、非有爱的力量有三十六爱行,或依小事分别中所说方式不触及时间区分而说。若触及时间则成为一百零八。"不混杂"即因单一性不与任何[法]混杂,何况是包含在其中的差别,这是意趣。虽然观慧成就神足等觉支有作用的差异,但因义理一性包摄于正见,所以说以正见为首而包含于其中。
"三出离寻等"即在世间剎那由无贪、慈、悲相应力而有差异,在道剎那由断除贪、瞋、害而说为三。这方法同于正语等。但因少欲知足性中有正命,所以应知以彼摄彼等。因为圣者即使在他生中为了活命也不违犯,所以由摄取圣者所爱的正语等戒,即已摄取应以彼信手摄取之[戒]的信手,所以说信根、信力不异于彼而包含于其中。而欲随顺信,所以也说欲神足包含于其中。"由彼等存在"即因信根、信力、欲神足存在而有戒的存在,所以由三种戒摄取彼三者而包含于其中。"心定"即说心神足。因为以"修习心与慧"以心为首说定,所以以定为首也应说心。但在修习心神足时定也增上,所以此处不说如观慧神足等而说"心定"。因为说"喜者身轻安,身轻安则受乐,乐者心得定",所以喜、轻安是定的助伴,因此由摄取定而摄取。而舍由定的助伴性及与彼相同作用[而摄取]。因此应知以定为首而包含这些。
包含[诸法]的差别抉择注释完。
565.苦谛如重担因为是损恼者,意为由应负荷而成为损害性。如取重担因为是此处彼处有中生起损恼的因。如舍重担因为是转起苦的止息性。如病、如饥荒因为是逼迫者。如病因、如恶雨因为是生起相。恶雨即不雨或过雨。如病愈、如丰年因为是寂静相、乐性。因为说"涅槃是最上乐"。如药、如善雨因为断除苦因,及是彼离去的方便。因为道谛是出离相。苦如敌人、毒树、怖畏、此岸因为是不可意性、有恐怖畏惧性。敌意即瞋恚或对敌性。敌意断除、敌意止息即慈。敌意断除方便即摄事。
从譬喻的抉择注释完。

566.Esa nayo samudayādīsūti atthi cettha samudayo, na ariyasaccaṃ, atthi ariyasaccaṃ, na samudayo, atthi samudayo ceva ariyasaccañca, atthi neva samudayo na ariyasaccanti. Sesasaccadvayepi eseva nayo. Na ariyasaccaṃ pariññeyyapahātabbāsaṅkhataniyyānabhāvābhāvato. Itaraṃ pana ariyasaccadvayanti samudayamaggasaccadvayamāha. Siyā dukkhaṃ saṅkhāradukkhatāya. Tenāha ‘‘aniccato’’ti. Tathattenāti tathasabhāvena, pariññeyyabhāvenāti attho. Etena taṃ ariyasaccadvayaṃ ‘‘siyā dukkhaṃ, na ariyasaccaṃ, siyā ariyasaccaṃ, na dukkha’’nti imamatthaṃ dasseti. Ariyasaccasaddaparā hi dukkhādisaddā pariññeyyādibhāvaṃ vadanti. Teneva ariyasaccasaddānapekkhaṃ dukkhasaddaṃ sandhāya maggasampayuttasāmaññaphaladhammānaṃ ādipadasaṅgaho vutto, ariyasaccasaddāpekkhaṃ pana sandhāya catutthapadasaṅgaho.

Sabbākārenāti sabbappakārena. Yathā maggasampayuttadhammādayo ekaṅgavikalā, evaṃ ahutvā sabbaṅgayogena dukkhatāya ceva ariyasaccatāya cāti attho. ‘‘Upādānakkhandhapañcaka’’nti vutte taṇhāyapi saṅgaho siyāti taṃnivattanatthaṃ ‘‘aññatra taṇhāyā’’ti vuttaṃ tassā visuṃ ariyasaccabhāvato. Samudayādīsu avasesakilesādayo pabhavaṭṭhena samudayo, na ariyasaccaṃ suttantasaṃvaṇṇanā ayanti katvā . Nirodho ariyasaccaṃ, na samudayo. Itaraṃ pana ariyasaccadvayaṃ siyā samudayo attano phalassa paccayaṭṭhena, na pana yassa pahānāya bhagavati brahmacariyaṃ vussati tathattena, sabbākārena pana taṇhāsamudayo ceva ariyasaccañca. Maggasampayuttadhammā, sāmaññaphalāni ca yassa pahānāya bhagavati brahmacariyaṃ vussati tathattena neva samudayo, na ariyasaccaṃ. Saṅkhāranirodho, nirodhasamāpatti ca nirodho, na ariyasaccaṃ. Samudayo ariyasaccaṃ, na nirodho. Itaraṃ pana ariyasaccadvayaṃ siyā nirodho khaṇanirodhasabbhāvato, na pana yassa sacchikiriyāya bhagavati brahmacariyaṃ vussati tathattena. Sabbākārena pana asaṅkhatā dhātu nirodho ceva ariyasaccañca. Sesaṃ vuttanayameva. Ariyamaggato aññāni maggāni maggo, na ariyasaccaṃ. Nirodho ariyasaccaṃ, na maggo. Itaraṃ pana saccadvayaṃ siyā maggo bhavagāminipaṭipadābhāvato, na pana yassa bhāvanāya bhagavati brahmacariyaṃ vussati tathattena, sabbākārena pana nirodhagāminipaṭipadā maggo ceva ariyasaccañca. Sesaṃ vuttanayameva.

Catukkato vinicchayavaṇṇanā niṭṭhitā.



我来为您直译这段巴利文：
566."集等也是此方法"是说此中有集而非圣谛,有圣谛而非集,有是集也是圣谛,既非集也非圣谛。其余二谛也是此方法。非圣谛因为无应遍知、应断、无为、出离性。而说其他圣谛二者即说集、道二圣谛。可能是苦以行苦性。因此说"以无常"。"以如性"即以如实性,意为以应遍知性。以此显示彼圣谛二者"可能是苦非圣谛,可能是圣谛非苦"此义。因为苦等词依于圣谛词说应遍知等性。因此说道相应法、沙门果法等由不观待圣谛词而观待苦词摄于初句,而由观待圣谛词摄于第四句。
"以一切行相"即以一切方式。如道相应法等缺一分,不如是而由具足一切分以苦性及圣谛性,这是意思。说"五取蕴"时也可能摄取爱,为遣除此而说"除爱",因为它另外是圣谛。集等中,其余烦恼等以生起义是集非圣谛,这是依经文注释而说。灭是圣谛非集。而其他圣谛二者可能是集以对自己果的缘义,但非以"为断彼而于世尊处修梵行"的如性,而以一切行相爱集既是集也是圣谛。道相应法、沙门果以"为断彼而于世尊处修梵行"的如性既非集也非圣谛。行灭、灭尽定是灭非圣谛。集是圣谛非灭。而其他圣谛二者可能是灭以有剎那灭,但非以"为证此而于世尊处修梵行"的如性。而以一切行相无为界既是灭也是圣谛。其余如前说。除圣道的其他诸道是道非圣谛。灭是圣谛非道。而其他谛二者可能是道以趣向有的行道性,但非以"为修此而于世尊处修梵行"的如性,而以一切行相趣向灭的行道既是道也是圣谛。其余如前说。
从四法的抉择注释完。

567.Suññānīti vedakādīhi bāhirakaparikappitehīti adhippāyo. Dukkhañhi vedanīyampi santaṃ vedakarahitaṃ, kevalaṃ pana tasmiṃ attano paccayehi pavattamāne dukkhaṃ vedetīti vohāramattaṃ hoti. Esa nayo itaresupi.

‘‘Dukkhamevā’’ti avadhāraṇena nivattitamatthaṃ dassetuṃ ‘‘na koci dukkhito’’ti vuttaṃ. Kiriyāva vijjatīti samudayasaccaṃ sandhāya vadati. Purimasaccadvayassa vipākavaṭṭakammavaṭṭasaṅgahato kārakassa vā dukkhasaccasabhāvamāha. Kātabbāpi hi kiriyā kārakarahitā kevalaṃ attano paccayehi tāya pavattamānāya dukkhasaññite dhammappabandhe kiriyaṃ karotīti vohāramattaṃ hoti. Nibbutagamakesupi eseva nayo. ‘‘Maggo atthī’’ti vattabbe ‘‘maggamatthī’’ti okārassa abhāvo katoti daṭṭhabbaṃ. Gamakoti nibbutiṃ gantā.

Kilesāsucipaggharaṇaṭṭhena sāsavatā asubhatāti katvā anāsavattā nirodhamaggā subhā eva. Dukkhādīnaṃ pariyāyena samudayādibhāvo ca atthi , na pana nirodhabhāvo, nirodhassa vā na dukkhādibhāvoti nirodhāvasesattayānaṃ na aññamaññasamaṅgitāti āha ‘‘nirodhasuññāni vā’’tiādi.

Samudaye dukkhassābhāvatoti ponobhavikāya taṇhāya punabbhavassa abhāvato. Yathā vā pakativādīnaṃ vikārā avikāribhāvato, pubbe patipalīnā ca pakatibhāveneva tiṭṭhanti, na evaṃ samudayasampayuttampi dukkhaṃ samudayabhāvena tiṭṭhatīti āha ‘‘samudaye dukkhassābhāvato’’ti . Magge ca nirodhassa abhāvatoti sambandho. Yathā avibhattehi vikārehi mahāhaṅkāratammattavisesindriyabhūtavisesehi pakatibhāveneva ṭhitehi pakati sagabbhā icchitā pakativādīhi, evaṃ na phalena sagabbho hetūti attho. ‘‘Dukkhasamudayānaṃ nirodhamaggānañca asamavāyā’’ti etaṃ vivaranto āha ‘‘na hetusamavetaṃ hetuphala’’ntiādi. Tattha ‘‘idha tantūsu paṭo, kapālesu ghaṭo, bīraṇesu kaṭo dvīsu aṇūsu dviaṇuka’’ntiādinā idha vuddhivohārajanako avisuṃ siddhānaṃ sambandho samavāyo, tena samavāyena kāraṇesu dvīsu aṇūsu dviaṇukaṃ phalaṃ samavetaṃ ekībhūtamiva sambaddhaṃ, tīsu aṇūsu tiaṇukanti evaṃ mahāpathavīmahāudakamahāaggimahāvātakkhandhapariyantaṃ phalaṃ attano kāraṇesu samavetanti samavāyavādino vadanti. Evaṃ pana vadantehi aparimāṇesu kāraṇesu mahāparimāṇaṃ ekaṃ phalaṃ samavetaṃ attano antogadhehi kāraṇehi sagabbhaṃ asuññanti vuttaṃ hoti. Evamidha samavāyābhāvā phale hetu natthīti hetusuññaṃ phalanti attho.

Suññato vinicchayavaṇṇanā niṭṭhitā.

Iti magganiddesakathāvaṇṇanā.

Ekavidhādivinicchayakathāvaṇṇanā



我来为您直译这段巴利文：
567."空"意思是缺乏外道所计的能受等。因为苦虽是所受而无能受者,只是当它由自己的诸缘运转时,称为"受苦"只是言说而已。其他也是此方法。
"只是苦"以确定词显示所遣除的义而说"无有受苦者"。"只有作用"是指集谛而说。因为前二谛摄于异熟轮、业轮,说作者是苦谛自性。因为所作作用也无作者,只是由自己的诸缘运转时,在称为苦的法相续中有作用,这只是言说而已。在寂灭者也是此方法。应说"有道",而说"有道"应知是省略了o音。"行者"即趣向寂灭者。
因漏秽流注义有漏性是不净,所以无漏性故灭、道是清净。苦等以方便而有集等性,但无灭性,或灭无苦等性,所以除灭外三者无相互具足,因此说"或空于灭"等。
"因在集无苦"因为后有爱无再有。或如自性论者的变异由不变异性,且先回归而以自性方式住立,集相应的苦不如是以集性住立,所以说"因在集无苦"。"在道无灭"为连词。如自性论者认为自性以未分离的变异即大我性、唯量性、诸根、诸大而以自性方式住立而怀有[变异],如是因不怀有果,这是意思。解释"因苦集与灭道不和合"而说"因果不和合于因"等。其中如"此中布在诸线,瓶在诸陶片,席在诸草,二原子性在二原子中"等,此中生长言说的不别体成就的关系是和合,以彼和合于二原子等因中,果二原子性和合如成为一体而关联,三原子性在三原子中,如是直至大地、大水、大火、大风蕴的果和合于自己诸因中,这是和合论者所说。如是说者即说在无量因中一个大量果和合而不空于自己所含摄的诸因。如是此中因无和合,果中无因,所以果空于因,这是意思。
从空性的抉择注释完。
如是道[谛]解释文注释。
一种等抉择文注释

568.Pavattibhāvatoti saṃsārassa pavattibhāvato. Catuāhārabhedatoti catuāhārappaccayavisesato. Etena cattāro kabaḷīkārādiāhāravisese, ajjhoharaṇīyavatthu, saḷāyatana, avijjā, abhisaṅkhārasaṅkhāte tappaccayabhūtadhammavisese ca saṅgaṇhāti , ojaṭṭhamakarūpa, vedanā, paṭisandhiviññāṇa, nāmarūpasaṅkhāte tannibbattadhammavisese ca.

Pavattakabhāvato pavattidukkhassa. Rūpābhinandanādibhedo rūpakkhandhādiabhinandanabhedo, rūpārammaṇādivasenāpīti vadanti. Rūpataṇhādīnaṃ paccekaṃ anekabhedattā cha taṇhākāyā, tesaṃ bhedato.

Upādānehi upādīyatīti upādi, upādānakkhandhapañcakaṃ. Tannissaraṇabhūtaṃ nibbānaṃ, tassa vūpasamo taṃsantīti katvā tassa yāva pacchimaṃ cittaṃ, tāva sesataṃ, tato paraṃ anavasesatañca upādāya saupādisesanibbānadhātu, nirupādisesanibbānadhātūti dvidhā voharīyati. Yathā cāyaṃ bhedo vohārato, evamitarepīti te katipaye dassetuṃ ‘‘tividho’’tiādi vuttaṃ. Aññathā ekassa sato nibbānassa kuto bhedoti.

Samathavipassanābhedatoti ettha sammādiṭṭhisammāsaṅkappā vipassanā, itare samathāti vadanti. Sīlampi hi samathassa upakārakattā samathaggahaṇena gayhatīti tesaṃ adhippāyo. Atha vā yānadvayassa vasena laddho maggo samatho vipassanāti āgamanavasena vuttoti daṭṭhabbo. Ayanti ariyamaggo. Sappadesattāti sīlakkhandhādīnaṃ ekadesattāti attho. Ekadeso hi padissati avayavabhāvena apadisīyatīti padeso, attano samudāyaṃ pati saha padesenāti sappadesoti vuccati yathā ‘‘sanidassanā dhammā’’ti (dha. sa. dukamātikā 9), sīlakkhandhādayo ca sabbalokiyalokuttarasīlādisaṅgāhakā, ariyamaggo lokuttaro evāti tadekadeso hoti.

Sajātitoti samānajātito, vacīduccaritaviratiādibhedesu samānāya sīlajātiyāti attho.

Onatasahāyo viya vāyāmo paggahakiccasāmaññato. Aṃsakūṭaṃ datvā ṭhitasahāyo viya sati apilāpanavasena niccalabhāvakaraṇasāmaññato. Sajātitoti savitakkasavicārādibhedesu samānāya samādhijātiyāti attho. Kiriyatoti samādhianurūpakiriyato. Tato eva hi ‘‘cattāro satipaṭṭhānā samādhinimittā, cattāro sammappadhānā samādhiparikkhārā’’ti (ma. ni. 1.46) sativāyāmānaṃ samādhissa nimittaparikkhārabhāvo vutto.

Ākoṭentena viyāti ‘‘aniccaṃ anicca’’ntiādinā paññākiccasadisena kiccena samantato koṭentena viya, ‘‘aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhenā’’tiādinā (paṭi. ma. 1.48) parivattentena viya ca ādāya ūhitvā dinnameva paññā paṭivijjhati. Dvinnaṃ samānakālattepi paccayabhāvena sammāsaṅkappassa purimakālassa viya niddeso kato. Sajātitoti ‘‘dukkhe ñāṇa’’ntiādīsu (saṃ. ni. 5.8) samānāya paññājātiyā. Kiriyatoti ettha paññāsadisaṃ kiccaṃ ‘‘kiriyā’’ti vuttaṃ, pubbe pana samādhiupakārakaṃ tadanurūpakiccanti ayamettha viseso.

‘‘Sabbaṃ , bhikkhave, abhiññeyya’’nti (saṃ. ni. 4.46) vacanato cattāripi abhimukhaṃ paccakkhato ñātabbāni, abhivisiṭṭhena vā ñāṇena ñātabbānīti abhiññeyyāni.



我来为您直译这段巴利文：
568."由转起性"即由轮回的转起性。"由四食差别"即由四食缘的差别。以此摄取四段食等食的差别、可吞咽物、六处、无明、行称为彼缘的诸法差别,及以八支段食、受、结生识、名色称为彼所生的诸法差别。
由能转起性即转起苦的。色爱乐等差别即色蕴等爱乐差别,也说是以色所缘等方式。由色爱等各别有多差别故有六爱身,由彼等差别。
由诸取而取故为取,即五取蕴。涅槃是彼出离性,它的止息即彼寂静,故直至最后心,据此[说]有余性,此后无余性,称为有余依涅槃界、无余依涅槃界。如此差别是由言说,其他也如是,为显示它们若干而说"三种"等。否则一个涅槃何来差别。
"由止观差别"此中说正见、正思惟是观,其余是止。因为戒也有助于止故以止摄取,这是他们的意趣。或者应知说由二种乘得的道是止观,是依来由而说。"此"即圣道。"有一分"意为是戒蕴等的一分。因为一分以部分性而显示故为分,对自己的总体而有分故称为有分,如"有见诸法",而戒蕴等摄一切世间出世间戒等,圣道唯出世间,故是彼一分。
"由同类"即由相同类,意为在离语恶行等差别中同一戒类。
如俯身的朋友,精进由策励作用相同。如以肩支持而住的朋友,念由不漂没性而令不动作用相同。"由同类"即在有寻有伺等差别中同一定类。"由作用"即由与定相应的作用。因此说"四念处是定的相,四正勤是定的资具",说念与精进是定的相和资具性。
如以"无常无常"等以慧作用相似的作用从一切方面敲击,如以"无常以尽义,苦以怖义"等转动而取举起给与,慧即通达。虽二者同时,由缘性如正思惟的前时而作解释。"由同类"即在"苦智"等中同一慧类。"由作用"此中说与慧相似的作用为"作用",而前说与定相助的相应作用,这是此中差别。
因说"诸比丘,一切是应证知",四[谛]都是应向前亲证而知,或以殊胜智应知故为应证知。

569.Aññamaññaṃ sabhāgānīti aññamaññasamānabhāgāni, sadisarūpānīti attho.

Durabhisambhavataranti abhisambhavituṃ sādhetuṃ asakkuṇeyyataraṃ, sattivighātena duradhigamanti attho. Asananti kaṇḍaṃ. Atipāteyyāti khipeyya. Koṭiyāti kaṇḍassa koṭiyā vālaggena. Koṭinti vālasseva koṭiṃ. Paṭivijjheyyāti paṭimukhabhāvena vijjheyya.

Bādhakapabhavasantiniyyānalakkhaṇehi vavatthānaṃ salakkhaṇavavatthānaṃ. Duravagāhatthena gambhīrattāti oḷārikā dukkhasamudayā. Tiracchānagatānampi hi dukkhaṃ, āhārādīsu ca abhilāso pākaṭo. Pīḷanādiāyūhanādivasena pana ‘‘idaṃ dukkhaṃ, idamassa kāraṇa’’nti yāthāvato ogāhituṃ asakkuṇeyyattā gambhīrā. Saṇhasukhumadhammattā nirodhamaggā sabhāvato eva gambhīraṭṭhena duravagāhā. Teneva uppanne magge natthi nirodhamaggānaṃ anavagāhoti. Nibbānampi maggena adhigantabbattā tassa phalanti apadisīyatīti āha ‘‘phalāpadesato’’ti. Vuttañhetaṃ ‘‘dukkhanirodhe ñāṇaṃ atthapaṭisambhidā’’ti (vibha. 719). Maggopi nirodhassa sampāpakabhāvato ‘‘hetū’’ti apadisīyatīti āha ‘‘hetuapadesato’’ti. Vuttampi cetaṃ ‘‘dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ dhammapaṭisambhidā’’ti (vibha. 719).

Iti evaṃ pakārehīti iti vijaññāti sambandho. Tattha itisaddena vijānanakkamaṃ dasseti. Evaṃ pakārehīti evaṃ-saddena vijānanakāraṇabhūtena eva.

Sabhāgavisabhāgatovinicchayavaṇṇanā niṭṭhitā.

Indriyasaccaniddesavaṇṇanā niṭṭhitā.

Iti soḷasamaparicchedavaṇṇanā.

17. Paññābhūminiddesavaṇṇanā

Paṭiccasamuppādakathāvaṇṇanā

570.Imissāpaññāyāti imissā yathādhigatāya vipassanāya. Bhūmibhūtesūti pavattiṭṭhānabhūtesu. Kāmañcāyaṃ paṭiccasamuppādapaṭiccasamuppannasamaññā pitāputtasamaññā viya apekkhāsiddhā, hetuphaladhammesu pana yathākkamaṃ vavatthitāvāti ‘‘paṭiccasamuppādo cevā’’tiādinā vibhajja vuttaṃ. Ādisaddenāti ‘‘paṭiccasamuppādādibhedā’’ti ettha vuttaādisaddena. Avasesā honti, saṃvaṇṇanāvasenāti adhippāyo. Tenāha ‘‘tesaṃ vaṇṇanākkamo anuppatto’’ti.

Avijjādayo dhammā paṭiccasamuppādo, na samuppattimattaṃ. Svāyamattho iminā suttapadena veditabboti dassento ‘‘vuttañheta’’ntiādiṃ vatvā paṭiccasamuppanne pana dassetuṃ ‘‘jarāmaraṇādayo panā’’tiādi āraddhaṃ. Kasmā panettha anulomato paṭiccasamuppādadhammā dassitā, paṭilomato paṭiccasamuppannā dhammāti? Yato te paccayato uppannā, tassa samanantaradassanatthaṃ.

Na niccaṃ na sassatanti aniccaṃ. Samecca sambhūya paccayehi katanti saṅkhataṃ. Paṭicca paccayārahaṃ paccayaṃ nissāya sahitameva uppannanti paṭiccasamuppannaṃ. Khayanasabhāvaṃ khayadhammaṃ. Vayanasabhāvaṃ vayadhammaṃ. Virajjanasabhāvaṃ palujjanasabhāvaṃ virāgadhammaṃ. Nirujjhanasabhāvaṃ nirodhadhammaṃ. Sesaṃ yadettha vattabbaṃ, taṃ parato āvi bhavissati.



我来为您直译这段巴利文：
569."互相同分"即互相相同部分,意为相似形相。
"更难通达"即更难以证悟、成就,意为以能力毁坏而难以获得。"尖镞"即箭。"射过"即投射。"末端"即箭末端如毛发尖。"尖端"即如毛发尖端。"贯穿"即从对面穿透。
以逼迫、生起、寂静、出离相而确立是自相确立。因难深入义为深,苦集是粗。因为畜生也有苦,对食等的贪爱明显。但以逼迫等、积集等方式如实深入"此是苦,此是其因"是不可能的,所以深。灭道因为是细微法,自性即以深义难以深入。因此当道生起时,无不能深入灭道。因为涅槃也是应由道证得,故说它是彼果,所以说"以果标示"。因为说"灭智是义无碍解"。道也因为能令达到灭,说为"因",所以说"以因标示"。也说"趣苦灭道智是法无碍解"。
"如是以诸相"与"应知"相连。其中以"如是"字显示知的次第。"以诸相"即以"如是"字为知的原因。
从同分异分的抉择注释完。
根谛解释注释完。
如是第十六品注释。
慧地解释注释
缘起文注释
570."此慧"即此已获得的观。"为地"即为生起处。虽然此缘起、缘生名称如父子名称是相依而成,但在因果诸法中次第确立,所以分别说"缘起及"等。"以等字"即在"以缘起等差别"中所说等字。其余是[待]注释,这是意趣。因此说"已到它们的注释次序"。
无明等法是缘起,非仅生起。此义应由此经句了知,为显示而说"因为说"等,为显示缘生而开始说"而老死等"等。为何此中顺序显示缘起法,逆序显示缘生法?为显示它们从何缘生起的等无间性。
非恒非常故无常。和合、聚集由诸缘作故有为。缘于、依止缘而合一生起故缘生。灭尽性故灭法。衰败性故衰法。离染性故、破坏性故离染法。灭尽性故灭法。其余此中应说者,于后将明。

571.Etthāti etesu yathāvuttesu suttapadesu. Saṅkhepoti atthasaṅkhepo.

Jātipaccayāti jātisaṅkhātā paccayā. Hetumhi nissakkavacanaṃ. Ṭhitāva sā dhātūti yāyaṃ jarāmaraṇassa idappaccayatā ‘‘jātipaccayā jarāmaraṇa’’nti, esā dhātu esa sabhāvo. Sā tathāgatānaṃ uppādato pubbe, uddhañca aviññāyamāno, majjhe ca viññāyamāno, na tathāgatehi uppādito, atha kho sambhavantassa jarāmaraṇassa sabbakālaṃ jātipaccayato sambhavoti ṭhitā eva. Kevalaṃ pana sayambhūñāṇena abhisambujjhanato, ‘‘ayaṃ dhammo tathāgatena adhigato’’ti pavedanato ca tathāgato ‘‘dhammassāmī’’ti vuccati na apubbassa uppādanato. Tena vuttaṃ ‘‘ṭhitāva sā dhātū’’ti. Sā eva jātipaccayā jarāmaraṇanti ettha vipallāsābhāvato evaṃ avabujjhamānassa etassa sabhāvassa, hetuno vā tatheva bhāvato ṭhitatāti dhammaṭṭhitatā. Jāti vā jarāmaraṇassa uppādaṭṭhiti pavattaāyūhanasaṃyogapalibodhasamudayahetupaccayaṭṭhitīti taduppādādibhāvenassā ṭhitatā ‘‘dhammaṭṭhitatā’’ti phalaṃ patisāmatthiyato hetumeva vadati.

Atha vā dhārīyati paccayehīti dhammo, tiṭṭhati tattha tadāyattavuttitāya phalanti ṭhiti, dhammassa ṭhiti dhammaṭṭhiti. Dhammoti vā kāraṇaṃ, paccayoti attho. Dhammassa ṭhitisabhāvo, dhammato ca añño sabhāvo natthīti dhammaṭṭhiti, paccayo. Tenāha ‘‘paccayapariggahe paññā dhammaṭṭhitiñāṇa’’nti (paṭi. ma. 1.45). Dhammaṭṭhiti eva dhammaṭṭhitatā. Sā eva dhātu ‘‘jātipaccayā jarāmaraṇa’’nti imassa sabhāvassa, hetuno vā aññathattābhāvato ‘‘na jātipaccayā jarāmaraṇa’’nti viññāyamānassa tabbhāvābhāvato niyāmatā vavatthitabhāvoti dhammaniyāmatā. Phalassa vā jarāmaraṇassa jātiyā sati sambhavo dhamme hetumhi ṭhitatāti dhammaṭṭhitatā. Asati asambhavo dhamme niyatatāti dhammaniyāmatāti evaṃ phalena hetuṃ vibhāveti. Taṃ ‘‘ṭhitāva sā dhātū’’tiādinā (saṃ. ni. 2.20) vuttaṃ idappaccayataṃ abhisambujjhati paccakkhakaraṇena abhimukhaṃ bujjhati yāthāvato paṭivijjhati. Abhisametīti tassa vevacanaṃ. Ādito kathento ācikkhati, uddisatīti attho. Tameva uddesaṃ pariyosāpento deseti. Yathāuddiṭṭhamatthaṃ niddisanavasena pakārehi ñāpentā paññapeti. Pakārehiyeva patiṭṭhapento paṭṭhapeti. Yathāniddiṭṭhamatthaṃ paṭiniddisanavasena vivarati vibhajati, vivaṭañhi vibhattañca atthaṃ hetudhāraṇadassanehi pākaṭaṃ karonto uttānīkaroti. Uttānīkaronto tathāpaccakkhabhūtaṃ katvā nigamanavasena passathāti cāha.



我来为您直译这段巴利文：
571."此中"即在这些如上所说的经句中。"略说"即义理略说。
"缘生"即以生为缘。是因的离格语。"此界住立"即此老死的此缘性"缘生有老死",此界此自性。它在如来出现之前、之后不被了知,而在中间被了知,不是由如来创造,而是由于有老死时一切时常由缘生而有,所以住立。只是由于以自生智证悟,由于宣说"此法为如来所证得",故如来称为"法主",不是由于创造本无者。因此说"此界住立"。即由于在"缘生有老死"中无颠倒而如是了知此自性,或由于因如是而有住立性为法住性。或生是老死的生起住立、转起、积集、和合、障碍、集、因、缘住立,由彼生起等性而住立为"法住性",果由能力说因。
或由诸缘所持故为法,由依彼而转义果住立于彼为住立,法的住立为法住立。或法即因,意为缘。法的住立自性,且无异于法的自性为法住立,即缘。因此说"摄受诸缘的慧是法住智"。法住即法住性。彼界即"缘生有老死"之自性,或由于因无变异性,由于若了知"不由生为缘有老死"则无彼有,而决定性确立性为法决定性。或果老死由有生而有为法因住立为法住性。由无[生]而无为法决定性为法决定性,如是由果显因。通过"此界住立"等所说此缘性现前作证而向前觉悟如实通达。"证悟"是彼的同义词。最初说时宣说,意为举说。结束彼举说而说法。以解说方式以诸相令知而施设。以诸相令确立而安立。以随解说方式开显、分别如所解说义。以因摄持显示而明显已开显已分别义而显明。显明而如是现见而以总结方式说"你们看"。

572.Paccayalakkhaṇoti paccayabhāvalakkhaṇo, paccayoti vā lakkhitabbo. Pavattidukkhassa anubandhāpanakiccatāya dukkhānubandhanaraso. Nibbānagāmimaggassa uppathabhāvato kummaggapaccupaṭṭhāno.

Sopanāyaṃ paṭiccasamuppādo. Yāvattakehi paccayehi yaṃ phalaṃ uppajjanārahaṃ, avikaleheva tehi tassa uppatti, tadaññena ca tassa payojanaṃ natthīti āha ‘‘anūnādhikehevā’’ti. Yathā taṃ cakkhurūpālokamanasikārehi cakkhuviññāṇassa, etena taṃtaṃphalanipphādanena tassā paccayasāmaggiyā tapparatā tathatāti dasseti. Sāmagginti samodhānaṃ, samavāyanti attho. Asambhavābhāvatoti anuppajjanassa abhāvato. Paccayasāmaggiyañhi sati anuppajjane tassā vitathatā siyā. Aññadhammappaccayehīti aññassa phaladhammassa paccayehi. Aññadhammānuppattitoti tato aññassa phaladhammassa anuppajjanato. Na hi kadāci cakkhurūpālokamanasikārehi sotaviññāṇassa sambhavo atthi, yadi siyā, tassā sāmaggiyā aññathatā nāma siyā, na cetaṃ atthīti ‘‘anaññathatā’’ti vuttaṃ. Paccayatoti paccayabhāvato. Paccayasamūhatoti etthāpi eseva nayo.

573.Idappaccayā eva idappaccayatāti tā-saddena padaṃ vaḍḍhitaṃ, na kiñci atthantaraṃ yathā devo eva devatāti. Idappaccayānaṃ vā samūho idappaccayatāti samūhatthaṃ tā-saddamāha yathā ‘‘janānaṃ samūho janatā’’ti. Nanu ca ‘‘atthi idappaccayā jarāmaraṇanti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṃ. Kiṃ paccayā jarāmaraṇanti iti ce vadeyya, jātipaccayā jarāmaraṇanti iccassa vacanīya’’nti (dī. ni. 

我来为您直译这段巴利文：
572."缘相"即缘性相,或应以缘标相。由于对转起苦有相续作用味所以苦相续味。因为是趣向涅槃道的邪道故显现为邪道。
此缘起。由于以多少缘某果应生,即由彼等无减而生,且无由彼以外而起用,所以说"唯无减增"。如以眼、色、光明、作意[为缘]生眼识,以此显示彼缘和合以彼彼果生起而专注于彼为如性。"和合"即聚集,意为集合。"无不生"即无不生起。因为在缘和合时若不生起,彼则成为不如性。"以他法缘"即以其他果法的诸缘。"不生他法"即从彼不生其他果法。因为绝不会由眼、色、光明、作意生起耳识,若有则彼和合即成为异性,而此不存在,所以说"无异性"。"由缘"即由缘性。在"由缘聚"中也是此方法。
573."此缘"即是"此缘性",以tā[语尾]增字,无别义,如天即天性。或此缘的聚集为此缘性,说tā[语尾]表聚集义,如"人众为人性"。然而[经中]说:"阿难,若问'有此缘老死否?',应答'有'。若问'以何为缘有老死?',应答'以生为缘有老死'。";

2.96) jātisaddapaccayasaddasamānādhikaraṇena kiṃ-saddena idaṃsaddassa samānādhikaraṇatādassanato idappaccayasaddassa kammadhārayasamāso dissati, na hettha ‘‘imassa paccayā idappaccayā’’ti jarāmaraṇassa, aññassa vā paccayato jarāmaraṇasambhavapucchā sambhavati viditabhāvato, asambhavato ca, jarāmaraṇassa pana paccayapucchā sambhavati. Paccaya-saddena ca samānādhikaraṇatāya idaṃ-saddassa imasmā paccayāti paccayapucchā yujjati. Sā ca samānādhikaraṇatā bāhiratthasamāsepi labbhati. Tato ca aññapadatthavacanicchābhāve kammadhārayasamāso labbhati.

Sāmivacanasamāse pana samānādhikaraṇatā natthīti na kathañci kammadhārayasamāsasambhavoti? Nayidamevaṃ vacanicchantarabhāvato. Paṭiccasamuppādavacanicchā hesā ‘‘idappaccayatā paṭiccasamuppādo’’ti ettha. ‘‘Atthi idappaccayā jarāmaraṇa’’nti ettha pana jarāmaraṇassa paccayamattaparipucchā, tasmā yathā idaṃ-saddassa paṭiccasamuppādavisesanatā, pucchitabbapaccayavisesanatā ca hoti, tathā samāsavikappo ettha, tattha ca kātabboti na samāsantaradassanaṃ sāmivacanasamāsabādhakaṃ. Kasmā panetthāpi kammadhārayasamāso na icchitoti? Hetuppabhavānaṃ hetu paṭiccasamuppādoti imassatthassa kammadhārayasamāse asambhavato, ‘‘imassa attano paccayānurūpassa anurūpo paccayo idappaccayo’’ti imassa ca atthassa icchitattā. Yo panettha idaṃ-saddena gahito attho, so ‘‘atthi idappaccayā jarāmaraṇa’’nti ettha jarāmaraṇaggahaṇeneva gahitoti idaṃ-saddo paṭiccasamuppannato abhassitvā aññāsambhavato paccaye avatiṭṭhati, tasmā tattha kammadhārayasamāso. Ettha pana idaṃ-saddassa tato pariccajanakāraṇaṃ natthīti sāmivacanasamāso eva. Evampi na idappaccayo eva idappaccayabhāvo bhavituṃ yuttoti idappaccayatāya paṭiccasamuppādatānupapattīti? Nāyaṃ doso atthantarābhāvatoti vuttovāyamattho.

Atha vā pana hotu idappaccayabhāvo idappaccayatāti. Bhāvoti cettha avinābhāviphalaṃ pati hetuno satvaṃ. Tathā hi idappaccaya-saddo jātiādīsu niruḷho. Tañca idappaccayasatvaṃ idappaccayato aññaṃ natthi. Yadi aññaṃ siyā, taṃ avijjamānaṃ siyā. Na hi satā aññaṃ vijjamānaṃ hoti. Atha satvaṃ saṃ nāma, yassa sato bhāvo, taṃ asaṃ nāma siyā. Na hi taṃ satvaṃ sabhāvaṃ satvato aññattā, tasmā sato bhāvo satvanti niddeso na yujjati. Na ca saṃ-sambandhena asaṃ saṃ nāma hoti, pageva saṃ-sambandhena. Asati ca saditiggahaṇaṃ viparītaggāhoti na gahaṇato saṃsiddhi. Sadisakappanāyañca māṇavakassa sīhabhāvo viya na asato saṃ-sabhāvatā. Yasmā pana idappaccayabhāvo yathāvuttaṃ satvaṃ, na asatvaṃ. Nāpi yassa taṃ satvaṃ, tadasaṃ, tasmā idappaccayabhāvo idappaccayasarūpaṃ sabhāvantarehi vinivattabhāvadassanatthaṃ imassāyanti visesetvā idappaccayatāti vuttanti na idappaccayatāya paṭiccasamuppādabhāvāsambhavo.


我来为您直译这段巴利文：
2.96.由"生"字"缘"字同位语,"何"字与"此"字同位语的显示,可见"此缘"是并列复合词。因为此中不可能是问"以此为缘为此缘"即老死或他法的缘而生老死,因为已知而且不可能,而是问老死的缘。由于"缘"字同位语,"此"字的"从此缘"为缘问合理。此同位语也在外义复合词中得。由此在无希求其他词义时得并列复合词。
在属格复合词中则无同位语,所以如何能有并列复合词?非如此,因为有其他意义欲求。因为此是缘起意义欲求即"此缘性为缘起"。而在"有此缘老死"中仅是问老死的缘,所以如"此"字限定缘起,限定所问缘,如是应在此及彼中作复合词选择,所以显示其他复合词不妨碍属格复合词。为何在此也不欲并列复合词?因为在并列复合词中不可能有"因缘的因为缘起"此义,且因为欲求"此适合自己缘的适合缘为此缘"此义。而此中以"此"字所取义,在"有此缘老死"中已由取"老死"而取,所以"此"字由缘生离而住于缘因不可能有其他,故彼中是并列复合词。而此中"此"字无舍离彼的原因,所以唯属格复合词。如是也不应只是此缘即此缘性,所以此缘性非缘起性?非此过失因为已说无别义。
或者此缘性就是此缘性。此中性即不离果的因的有性。如是"此缘"字确立于生等。彼此缘有性非异于此缘。若有异,彼即不存在。因为有非异于有而存在。若有性名为有,有有性者名非有。因为彼有性非自性因异于有性,所以不应说有的性为有性。且以有的关系非有不名为有,何况以有的关系。且无时取有的执取为颠倒执取,所以不由执取而成就有。且在类似假设中如童子的狮子性,无不能有有自性。因为此缘性如所说是有性,非非有性。也非彼有性者为非有,所以此缘性为此缘自相,为显示由其他自性转出性而特别说"此"即此缘性,所以此缘性为缘起性非不可能。


Paṭicca samuppajjati etasmāti paṭiccasamuppādoti tassāpi hetuatthabhāvato jātiādipadānaṃ evameva hetubhāvavācakatāya hetupadhānatā yojetabbā hetuppabhavānaṃ hetu paṭiccasamuppādoti katvā . Tathā hi ‘‘dasabalasamannāgato, bhikkhave, tathāgato catūhi vesārajjehi samannāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti, imasmiṃ sati idaṃ hoti yāva ‘evametassa kevalassa dukkhakkhandhassa nirodho hotī’’’ti (saṃ. ni. 2.21-22) anena sīhanādasuttena pakāsito evamattho. ‘‘Kiṃ vādī panāyasmato satthā kimakkhāyī’’ti puṭṭhena āyasmatā assajittherena –

‘‘Ye dhammā hetuppabhavā, tesaṃ hetuṃ tathāgato āha;

Tesañca yo nirodho, evaṃvādī mahāsamaṇo’’ti. (mahāva. 60; apa. thera 1.1.286) –

Vutto. Tena viññāyati hetuppabhavānaṃ hetu paṭiccasamuppādoti. Sesamettha vattabbaṃ parato āvi bhavissati.

574.Paṭiccāti taṃ taṃ kāraṇaṃ nissāya. Sammāti aviparītaṃ aniccato aniccassa uppādoti katvā. Niccato hi kāraṇato phalassa uppādo viparīto. Tenāha ‘‘titthiya…pe… nirapekkho’’ti. ‘‘Uppādo paññāyatī’’ti (saṃ. ni. 3.38; a. ni. 3.47; kathā. 214) evaṃ vuttasaṅkhatalakkhaṇato añño ‘‘paccayato khaṇato’’ti ettha vuttapaccayalakkhaṇo eko ākāro uppādoti tesaṃ adhippāyo. Yaṃ sandhāya te ‘‘jātiādīnaṃ hetavo jātiādayo’’ti vadanti, taṃ tesaṃ matimattaṃ, nibbattilakkhaṇavinimuttassa tādisassa kassaci abhāvato. Tenāha ‘‘taṃ na yujjatī’’tiādi. Gambhīranayāsambhavatoti gambhīrānaṃ nayānañca asambhavato. Saddabhedatoti saddavināsato saddāyogato. Suttaṃ natthi ‘‘paṭiccasamuppādaṃ vo, bhikkhave, desessāmī’’tiādisuttapadehi (saṃ. ni. 2.1, 20) uppādamattassa appakāsitattā. Ayameva hi attho heṭṭhā dassito idānipi dassīyati. Taṃ uppādamattaṃ. Viharāmi tasmiṃ paṭhamābhisambuddhakāleti adhippāyo. Viharāmīti vā kālavipallāsena vuttaṃ, vihāsinti attho. Tatrāti tasmiṃ padesavihāre. Paccayākāradassanenāti yenākārena paccayadhammo paccayuppannassa paccayo hoti, so paccayākāro paccayabhāvo, tassa dassanena. Idha pana vedanānaṃ paccayabhāvo adhippeto. Tenāha ‘‘micchādiṭṭhipaccayāpi vedayita’’ntiādi. Vedanānaṃyeva hi paccayaṃ passantena vuttavihāro paṭiccasamuppādassa ekadesameva passato vihāroti katvā padesavihāro jāto, anantanayasamantapaṭṭhānamanasikāro paṭhamābhisambuddhavihāro. Tañhi nippadesato paccayākāradassananti eke. Padesavihārasuttavirodho āpajjati tassa vedanānaṃ paccayadhammamanasikāravibhāvanato.

Loko samudeti etasmāti lokasamudayo, avijjādiko paccayagaṇo, na lokasamudayamattaṃ. Tenāha ‘‘anulomapaṭiccasamuppādo’’ti. Natthitāti sabbaso abhāvo, naranvayavināso ucchedoti attho. Natthitāsahacaraṇato pana ucchedadiṭṭhi natthitāti adhippetā. Paccayānuparamo paccayānaṃ avicchedo. Yathā hi atītahetupañcakasannissayena etarahiphalapañcakaṃ viya hetupañcakampi hoti, evaṃ etarahihetupañcakasannissayena āyatiṃphalapañcakampi bhavissati. Tenāha ‘‘paccayānuparame phalānuparamato’’ti.

Taṃ gambhīrattaṃ uppādamatte natthi asabhāvadhammattā. Ekattanayādayo nayā sabhāvadhammesu labbhamānato uppādamatte kathañcipi na labbheyyunti āha ‘‘nayacatukkaṃ uppādamatte natthī’’ti.



我来为您直译这段巴利文：
"缘而生起于此"为缘起,因为它也有因义,生等词也如是由于表示因性而应配合因为主要,因为是因缘的因为缘起。如是以狮子吼经显示此义:"诸比丘,如来具足十力,具足四无畏,认知牡牛立处,在众中作狮子吼,转梵轮,此有时彼有乃至'如是此纯大苦蕴的灭'"。当阿摄比丘长老被问"尊者的师父说什么、宣说什么"时说:
"诸法从因生,如来说彼因;
彼等之灭尽,大沙门如是说。"
由此了知因缘的因为缘起。此中其余应说者将于后显明。
574."缘"即依止彼彼因。"正"即无倒,由无常[因]生无常[果]。因为从常因生果是颠倒。因此说"外道...无关"。他们的意趣是除了说"有生起"等所说有为相外,在"由缘由剎那"中所说缘相是另一种生起形态。他们依此说"生等的因是生等",那只是他们的想法,因为离生起相外无如是任何[生起]。因此说"彼不合理"等。"由深理不可能"即由深理等不可能。"由语词差别"即由语词损坏语词不相应。无经,因为由"诸比丘,我将为你们说缘起"等经句不显示仅生起。因为此义已在前显示现在也显示。彼仅生起。"住"意为初正觉时。或"住"以时间倒置而说,意为"已住"。"彼处"即彼处所住。"以见缘行相"即以见缘法是缘生法之缘的行相即缘性。此中意指诸受的缘性。因此说"由邪见为缘也受"等。因为见诸受的缘而说住成为部分住,因为是见缘起一分而住,无边理智遍处作意是初正觉住。因为彼是无余见缘行相,有些[说]。得部分住经相违,因为彼显示诸受的缘法作意。
"世间从此集"为世间集,即无明等缘聚,非仅世间集。因此说"顺缘起"。"无有性"即一切无有,意为人相续断灭为断。由与无有性俱行故,意指断见为无有性。"缘相续"为诸缘不断。因为如依过去五因而有现在五果如是也有五因,如是依现在五因也将有未来五果。因此说"由缘相续而果相续"。
彼深性在仅生起中无,因为非实性法。一性理等诸理由在实性法中得,在仅生起中任何方式不得,因此说"四理在仅生起中无"。

575.Samāne kattarīti ekasmiṃyeva kattari uppajjanakiriyāya yo kattā, tasmiṃyeva paccayanakiriyāya ca kattubhūteti attho. Yathā ‘‘nhatvā bhuñjati, bhutvā sayatī’’ti. ‘‘Pubbakāle’’ti idañca tvāsaddantānaṃ padānaṃ yebhuyyena purimakālakiriyāya dīpanato vuttaṃ, na idha paṭiccasaddassa purimakālatthattā. Evañhi ‘‘cakkhuṃ paṭiccā’’ti nidassanavacanaṃ nidassitabbena saṃsandeyya. Atha vā kāmañcettha ubhinnaṃ kiriyānaṃ samakālatā uppajjanakiriyāya pubbe paccayanakiriyāya asambhavato, tathāpi phalakiriyāya hetukiriyā purimakālo viya voharituṃ yuttā. Evamettha hetuphalavavatthānaṃ supākaṭaṃ hotīti upacārasiddhaṃ purimakālaṃ gahetvā vuttaṃ ‘‘pubbakāle’’ti. Atthasiddhikaroti vākyatthapaṭiviññattikaro. Paṭiccasamuppādoti hi ettha vākyatthāvabodho idha atthasiddhīti adhippeto. Payujjamāno paṭiccasaddo uppādasaddena vuccamānassa samānassa ‘‘kattu abhāvato’’ti padaṃ ānetvā yojetabbaṃ. Ayañhettha attho ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa’’ntiādīsu (ma. ni. 1.204, 400; 3.421, 425-426; saṃ. ni. 2.43-44; 2.4.60; kathā. 465) paccayanakiriyāya, uppajjanakiriyāya ca viññāṇameva kattāti samānakattukatā labbhati.

‘‘Paṭiccasamuppādo’’ti ettha pana uppādasaddassa bhāvasādhanatāya kiriyāva vuttāti samānakattulakkhaṇo saddappayogo na sambhavatīti. Tenāha ‘‘saddabhedaṃ gacchatī’’ti, apasaddappayogo hotīti attho. Na cettha parāvarayogo (pāṇinī 3.4.20) ‘‘appatvā nadiṃ pabbato, atikkamma pabbataṃ nadī’’tiādīsu viya, nāpi lakkhaṇahetuādipayogo ‘‘sīhaṃ disvā bhayaṃ hoti, ghataṃ pivitvā balaṃ jāyate, ‘dha’nti katvā daṇḍo patito’’tiādīsu viya. Nevettha saddabhedo. Na hi hatthatale āmalakaṃ viya sabbaññeyyaṃ paccakkhaṃ katvā ṭhitānaṃ mahesīnaṃ vacane akkharacintakānaṃ vippalāpo avasaraṃ labhati. Labhatu, vākyatthena saddasiddhito ‘‘nhatvā gamanaṃ, bhutvā sayana’’ntiādīsu viyāti. Evampi na ca kiñci atthaṃ sādheti. Yadipi paccekaṃ padattho labbhati, vākyattho pana na yujjati, tasmā dasadāḷimādivākyāni viya asambandhatthatāya niratthakaṃ hotīti adhippāyo.

Nāmapade vutte appayuttānipi ‘‘atthi, hoti, vijjatī’’ti evarūpāni kiriyāpadāni ānetvā sambandhitabbānīti ñāyaṃ sandhāyāha ‘‘hotisaddena saddhiṃ yojayissāmā’’ti. Imesūti yathāvuttesu desanāpaṭiññāpucchānigamanavasena vuttesu paṭiccasamuppādapadesu. Nidassanamattañcetaṃ, aññesupi ‘‘paṭiccasamuppādameva sādhukaṃ yoniso manasi kāroti. Yadidaṃ idappaccayatā paṭiccasamuppādo (dī. ni. 2.67; ma. ni. 2.337; sa. ni. 1.172; mahāva. 7). Gambhīro cāyaṃ, ānanda, paṭiccasamuppādo’’ti (dī. ni. 2.95; saṃ. ni. 

我来为您直译这段巴利文：
575."在同一作者时"意为在一个作者中,是生起作用的作者,在彼即为缘作用的作者。如"洗浴后吃饭,吃饭后睡觉"。说"前时"是因为带tvā语尾的词多表示前时作用,非此处缘字有前时义。如是"缘眼"的例证言词应与所例证相应。或者虽然此中二作用同时因为生起作用前无缘作用,然而果作用的因作用应说如前时。如是此中因果确立明显,所以取修辞成就的前时而说"前时"。"义成就"即令了知句义。因为此中"缘起"的句义了解意为此处义成就。使用"缘"字应配合与"起"字所说相同的"由无作者"语句。因为此处义在"缘眼与色生眼识"等中,缘作用与生起作用唯识为作者故得同一作者性。
但在"缘起"中由于"起"字为状态语根,只说作用,所以不可能有同一作者相的语词使用。因此说"成为语词差别",意为成为非正语词使用。此中不是相对关系如"未达江山,超越山江"等,也不是相状因等用法如"见狮子而有怖,饮酥油而生力,作'啪'声杖落"等。此中决非语词差别。因为使一切所知如掌中庵摩勒果现前而住的大仙言语中,语词思惟者的狂言不得机会。得,由句义而语词成就如"洗浴后的去,吃后的卧"等。如是也不成就任何义。虽然各别词义可得,但句义不合理,所以如"十石榴"等句由不相关义而无义,这是意趣。
因为关系名词说时应引入未用的"有、是、存在"等如是动词相连,所以依此理说"我们将与'是'字相应"。"此等"即如所说依说示、许诺、问答、总结方式所说的缘起词。此仅举例,在其他如"善于如理作意缘起,即此缘性是缘起。阿难,此缘起甚深"等[亦同]。;

2.60) evamādīsupi ekenapi saddhiṃ hoti-saddo sambandhaṃ na gacchati. Yogaṃ na gacchati tathā sambandhavasena avuttattā. ‘‘Na ca uppādo hotī’’ti idaṃ asabhāvadhammattā uppādassa nibbattilakkhaṇāyogaṃ sandhāya vuttaṃ. Yathā hi vināsassa vināso natthi, evaṃ uppādassa vināso viya uppādopi natthi. Yadi siyā, yena uppādena uppādo uppādavā, sopi uppādavāti anavaṭṭhānameva āpajjeyyāti vuttovāyamattho. Tenāha ‘‘sace heyyā’’tiādi. Yadi evaṃ, kathaṃ samudayo hotīti? Nāyaṃ doso nibbattiyā anadhippetattā. Evaṃ dukkhakkhandhassa samudayo pātubhāvo sambhavatīti ayañhettha attho, idha pana paṭiccasamuppādo hotīti tassa atthibhāvacodanāti katvā hoti, jāyatīti nibbatticodanā katā siyāti adhippāyena vuttaṃ ‘‘na uppādo hotī’’ti.

576. Imesaṃ saṅkhārādīnaṃ paccayā idappaccayā, avijjādayo, tesaṃ bhāvo idappaccayatā. Ko pana so bhāvoti āha ‘‘bhāvo ca nāmā’’tiādi. Tassattho – yenākārena avijjādayo saṅkhārādipātubhāvahetū honti, tasmiṃ avijjādīnaṃ pavattiākāravisese vikāre paṭiccasamuppādoti ayaṃ samaññāti. Tesaṃ vādīnaṃ taṃ maññanaṃ. Hetuvacanatoti hetubhāvavacanato.

577.Etthāti paṭiccasamuppādapade. Samuppādapadhānavacanaviññeyyo sasattiko hetu paṭiccasamuppādoti aviparītaṃ atthaṃ ajānantānaṃ aññattha samuppādasaddassa bhāvasādhanassa dassanato tathā idhāpi byañjanacchāyāya uppādoyevāyaṃ vutto, na hetūti yā saññā uppajjati, sā imassa paṭiccasamuppādapadassa evaṃ idāni vuccamānākārena atthaṃ gahetvā vūpasametabbā vinodetabbā.

Dvedhāti gāthāya ayaṃ saṅkhepattho – yasmā attano paccayavasena pavatto paccayuppannadhammasamūho paccetabbato paṭicco ca so saha uppajjanato samuppādo ca, paṭicca vā kāraṇasāmaggiṃ apaccakkhāya saha uppajjanato evāti ca evaṃ dvedhā ‘‘paṭiccasamuppādo’’ti idaṃ vacanaṃ icchitabbaṃ, tasmā tassa paccayadhammopi phalūpacārena paṭiccasamuppādo icceva vuttoti.

Paccayatāyāti paccayasamūhato. Pavattoti nibbatto. Dhammasamūhoti paccayuppannadhammapuñjo. Patīyamānoti ñāṇagatiyā abhimukhaṃ upeyamāno, abhisamiyamānoti attho. Hitāya sukhāya cāti lokuttarahitāya, lokuttarasukhāya ca. Saha uppajjati ekekassa kadācipi uppattiyā abhāvato. Sammā uppajjati ahetuto, visamahetuto ca anuppajjanato. Saha uppajjatīti ekajjhaṃ uppajjati antamaso aṭṭhannaṃ dhammānaṃ uppajjanato. Na paccakkhāyāti apaṭikkhipitvā, attano paccayabhūtadhammasamudāyena kenaci na vināti attho. Tassāti yvāyaṃ ‘‘paṭiccasamuppādo’’ti vutto paccayuppannadhammasamūho, tassa ayaṃ avijjādiko hetusamūho. ‘‘Tappaccayattā’’ti etena paṭiccasamuppādapaccaye paṭicca samuppādasamaññāti dasseti. Tenāha ‘‘yathā loke’’tiādi. Yathā hi loke ‘‘pittaṃ mathitaṃ, sūrā dadhi, tipusaṃ jaro, semho guḷo, āyu ghata’’nti ca paccayo phalavohārena vuccati, evaṃ phalūpacārena paṭiccasamuppādo vuttoti veditabbo.



我来为您直译这段巴利文：
2.60.等中也与任一"是"字不得相连。不得相应因为未依相连方式而说。说"生起非有"是就非实性法的生起不相应生起相而说。如破坏无破坏,如是生起如无破坏也无生起。若有,则以何生起而有生起或有生起者,彼也是有生起者,即成无住立,此义已说。因此说"若有"等。若如是,如何有集?非此过,因为不意指生起。如是苦蕴的集即显现得有,此中此义,但此中"缘起有"即彼有性诘问,所以有,若成为生、生起的生起诘问,以此意趣说"生起非有"。
576.此等行等的诸缘为此缘,即无明等,彼等性为此缘性。何为彼性?说"所谓性"等。其义:以何行相无明等为行等显现因,于彼无明等的转起行相差别变化名为缘起。彼等论师的彼想。"由因说"即由因性说。
577."此中"即缘起词。生起为主要言词所知的有能力因为缘起,由于不知无倒义者见其他处生起字为状态语根,如是此中也由文字影像说唯生起,非因,若生如是想,彼应以如今所说行相取此缘起词义而止息除遣。
"二种"偈颂略义:因为依自缘而转起的缘生法聚由应缘故为缘,且由俱生故为生起,或由缘不舍因和合而俱生故,如是应欲此"缘起"言词二种,所以彼缘法也以果修辞说为缘起。
"由缘性"即由缘聚。"转起"即生起。"法聚"即缘生法集。"应缘"即由智行近前,意为应证。"为利为乐"即为出世间利,为出世间乐。"俱生"因为各各无一时生起。"正生"因为非无因、非不平等因生。"俱生"即和合生因为至少八法生起。"不舍"即不拒,意为不离任何自缘生法聚。"彼"即此所说缘生法聚的此无明等因聚。由"彼缘性"显示缘起缘依缘而起名。因此说"如世间"等。如世间说"胆为酥、酒为酪、葫芦为病、痰为糖、寿为酥"等以果言说说缘,如是应知以果修辞说缘起。

578. Paṭicca-sadde paṭi-saddo abhimukhattho, icca-saddo gammatthoti dassento āha ‘‘paṭimukhamito’’ti. Kassa pana paṭimukhaṃ, kena vā ito, ko vā itoti codanattaye pacchimaṃ vissajjento ‘‘hetusamūho’’ti āha. Tasmiñhi vissaṭṭhe hetusamūho nāma paccayasāmaggīti tattha aññamaññassa paṭimukhaṃ, aññamaññeneva ca itoti vissaṭṭhovāyamattho hotīti. Sahiteti samudite avinibbhutte. Soti hetusamūho. Samuppādo iti vuttoti yojanā.

Pātubhāvāyāti uppādāya. Kāmaṃ pāḷiyaṃ ‘‘avijjāpaccayā saṅkhārā’’ti (saṃ. ni. 2.1; udā. 1; mahāva. 1; netti. 24; vibha. 225) avijjāva paccayabhāvena vuttā, tathāpi na avijjā ekāva paccayo hoti, atha kho sahajātadhammavatthuārammaṇādayo, yonisomanasikārādayo, taṇhupādānādayo ca dhammā yathārahaṃ saṅkhāruppādane avijjāya sahakārīkāraṇaṃ hontiyeva. Evaṃ saṅkhārādayopi viññāṇādīnanti āha ‘‘avijjādiekekahetusīsena niddiṭṭho hetusamūho’’ti. Sādhāraṇaphalanipphādakaṭṭhenāti taṃsamūhapariyāpannānaṃ hetudhammānaṃ sādhāraṇassa phalassa nibbattakabhāvena. Avekallaṭṭhenāti anūnabhāvena. Tasmiñhi hetusamūhe ekaccāsādhāraṇañcetaṃ phalaṃ, ekacceheva ca nibbattetabbaṃ siyā, sabbesaṃ tesaṃ paccayadhammānaṃ aññamaññāpekkhā natthīti paṭimukhagamanābhāvato paṭiccattho na paripūreyyāti. Sāmaggiaṅgānanti paccayasāmaggiyā aṅgabhūtānaṃ, samūhīnanti attho . Niddhāraṇe cetaṃ sāmivacanaṃ. Phaladhammānaṃ sahitatā nāma visuṃ abhāvo, na hetudhammānaṃ viya aññamaññāpekkhāti āha ‘‘aññamaññaṃ avinibbhogavuttidhamme’’ti avinibbhogaggahaṇañcettha rūpadhammānampi saṅgaṇhanatthaṃ. Aññathā sampayuttadhammeti vucceyya.

579.Paccayatāti ayaṃ avijjādiko paccayasamūho. Aññoññanti aññamaññaṃ. Paṭiccāti nissāya sahakārīkāraṇaṃ laddhā. Samanti avisamaṃ avekallena. Sahāti ekajjhaṃ. Dhammeti attano paccayuppannadhamme. Yasmā uppādeti, tatopi tasmāpi. Evaṃ paṭiccasamuppādoti muninā bhagavatā bhāsitāti yojanā. Na apaṭicca paṭiccevāti avadhāraṇatthaṃ dassento gāthāyaṃ eva-kāro luttaniddiṭṭhoti dasseti.

Ekekadesanti phalasamudāyassa ekadesekadesaṃ, bhāgasoti attho. Pubbāparabhāvenāti paṭipāṭiyā . Sabbametaṃ rūpārūpakalāpuppādanaṃ sandhāya vuttaṃ. Atthānusāravohārakusalenāti paramatthadhammānugatavohāranipuṇena.

580. Purimena padenāti yojanā. Sassatādīnanti sassatabhāvādīnaṃ, sassatavādādīnaṃ vā. Sassatasahacaritā hi vādāpi sassatādayoti vuccanti yathā ‘‘dukkhadesanā dukkha’’nti. Ucchedādīti etthāpi eseva nayo. Vighāto vināso, pahānanti attho. Ñāyoti antadvayavirahitā majjhimā paṭipatti.

Pavattidhammānanti pavattibhūtānaṃ dhammānaṃ, kilesavaṭṭādīnanti attho. ‘‘Sassato attā ca loko cā’’tiādinayappavatto (dī. ni. 1.31) sassatavādo. ‘‘Natthi hetu, natthi paccayo sattānaṃ saṃkilesāyā’’tiādinayappavatto (dī. ni. 1.168; ma. ni. 2.101, 227; saṃ. ni. 

我来为您直译这段巴利文：
578."缘"字中"对"字表示向前义,"往"字表示去义,所以说"向前去"。谁的向前,由谁去,谁去等三问中答最后说"因聚"。因为彼解答,因聚即缘和合,所以彼中互相向前,互相而去,此义已解。"和合"即聚集不分离。"彼"即因聚。连接"说为生起"。
"显现"即生起。虽然圣典中说"缘无明有行"只说无明为缘性,然而不只无明一个为缘,而且俱生法、所依、所缘等,如理作意等,渴爱、取等诸法依次在行生起时与无明成为共作因。如是行等对识等,所以说"以无明等一一因为首所说的因聚"。"以共同果生起义"即以彼聚所摄诸因法生共同果性。"以无缺义"即以无减性。因为若彼因聚中,此果或是某些不共,或由某些生起,一切彼等缘法无互相依待,由于无向前行故缘义不圆满。"和合分"即缘和合的分成,意为聚集。此属格为分离。果法的和合性名为无别有,不如因法互相依待,所以说"互相不分离转起法",此中取"不分离"也为摄色法。否则应说相应法。
579."缘性"即此无明等缘聚。"互"即互相。"缘"即依止得共作因。"正"即不偏以无缺。"俱"即和合。"法"即自缘生法。因为生起,所以由彼。如是缘起为牟尼世尊所说。说"非不缘而缘"显示偈中确定义eva字省略显示。
"一一分"即果聚的各个部分,意为部分。"以前后性"即以次第。此一切说关于色无色聚生起。"由义随行言说善巧"即由胜义法随行言说巧妙。
580."由前词"连接。"常等"即常性等,或常见等。因为与常俱行的见也说为常等,如"苦说为苦"。在"断等"中也是此方法。"损害"即破坏,意为断。"理"即离二边的中道。
"转起法"即转起所成诸法,意为烦恼轮等。"常见"即"我与世间是常"等方法转起。"无因见"即"无因、无缘令众生杂染"等方法转起。;

3.212) ahetuvādo. Pakati aṇukālādivasena loko pavattatīti evaṃ pavatto visamahetuvādo. Issarapurisapajāpativādā vasavattivādā. Ahetuvādaggahaṇeneva cettha sabhāvaniyati yadicchāvādānampi saṅgaho daṭṭhabbo. Keci pana ‘‘cakkhu eva cakkhussa kāraṇa’’nti evamādiko visamahetuvādo. Issarādivādo ahetuvādantogadho. Sabhāveneva dhammā pavattantīti vādo ‘‘vasavattivādo’’ti vadanti. Kiṃ hi paccayasāmaggiyā payojananti adhippāyo. Samuppādapadena paridīpito hotīti yojanā. Paridīpanassa pana aviparītakāraṇaṃ dassetuṃ ‘‘paccayasāmaggiyaṃ dhammānaṃ uppattito’’ti vuttaṃ. Vihatāti abbhāhatā. ‘‘Purimapurimapaccayavasenā’’ti iminā avicchedavasena pavattamānaṃ ucchedadiṭṭhinivattakaṃ hetuphalapabandhaṃ dasseti. Tenāha ‘‘kuto ucchedo’’ti. Ucchedābhāvakathaneneva cettha ucchedavādassāpi abhāvaṃ dassetīti daṭṭhabbaṃ.

Tassā tassā paccayasāmaggiyāti tasmiṃ tasmiṃ hetupaccayasamavāye. Santatiṃ avicchinditvāti hetuphalapabandhasaṅkhātassa santānassa avicchindanena. Tesaṃ tesaṃ paccayuppannadhammānaṃ sambhavato uppajjanato sassatucchedasaṅkhātaṃ antadvayaṃ anupaggamma yathāsakaṃ paccayehi anurūpaphaluppatti idha majjhimapaṭipadāti adhippetā. Kammavaṭṭassa, vipākavaṭṭassa ca bhinnasabhāvattā, bhinnakālattā ca so karoti so paṭisaṃvedetīti vādappahānaṃ. Kusalākusalakkhandhappavattiyañhi kārakavohāro, vipākakkhandhapavattiyaṃ vedakavohāroti. Yasmiṃ santāne kammaṃ nibbattaṃ, tattheva tassa phalassa nibbattanato añño karoti añño paṭisaṃvedetīti vādappahānaṃ. Na hi katassa vināso, akatassa vā abbhāgamo atthi. ‘‘Itthī, purisā’’ti vohārena janapadanirutti. Tattha yasmā paṇḍitāpi loke ‘‘pañcakkhandhe ānetu, nāmarūpaṃ āgacchatū’’ti avatvā itthī, purisotveva voharanti, tasmā ‘‘itthī evāyaṃ, puriso evāyanti apariññātavatthukānaṃ hoti abhiniveso. Viddasuno pana paṭiccasamuppādaṃ jānantassa tathā tathā pavattamāne dhamme upādāya paññattimattato tattha paramatthato na abhinivesoti āha ‘‘janapadaniruttiyā anabhiniveso’’ti. Samaññāyāti lokasamaññāya. Anatidhāvananti anatikkamanaṃ. ‘‘Satto’’ti hi vutte ‘‘ko ettha satto, kiṃ rūpaṃ, udāhu vedanādayo’’ti vibhāgaṃ akatvā lokasamaññāvaseneva lokiyehi viya lokiyo attho samaññaṃ avilaṅghantena voharitabbo.

Aparo nayo – paccetumarahatīti paṭicco. Yo hi naṃ pacceti abhisameti, tassa accantameva dukkhavūpasamāya saṃvattati. Sammā, saha ca uppādetīti samuppādo. Paccayadhammo hi attano phalaṃ uppādento sampuṇṇameva uppādeti, na vikalaṃ. Ye ca dhamme uppādeti, te sabbe saheva uppādeti, na ekekaṃ. Iti paṭicco ca so samuppādo cāti paṭiccasamuppādo. Atha vā paṭicca paṭimukhaṃ itvā kāraṇasāmaggiṃ appaṭikkhipitvā sahite uppādetīti paṭiccasamuppādo. Paṭimukhagamanañca paccayassa kāraṇasāmaggiyā aṅgabhāvena phalassa uppādanameva. Appaṭikkhipitvāti ca na vinā tāya kāraṇasāmaggiyā, aṅgabhāvaṃ agantvā sayameva na uppādetīti attho. Etena kāraṇabahutā dassitā, ‘‘sahite’’ti iminā paccayuppannadhammabahutā. Ubhayenāpi ‘‘ekaṃ na ekato’’tiādinā (visuddhi. 

我来为您直译这段巴利文：
3.212"世间依自性、原子、时等转起"如是转起的不平等因见。自在天、士夫、生主见为自在见。此中以无因见摄也应见摄自性决定、任意见等。有些[说]"眼唯为眼的因"等为不平等因见。自在天等见摄于无因见。"诸法唯以自性转起"的见说为"自在见"。意为何须缘和合。连接"以生起词显示"。为显示显示的无倒因说"由诸法于缘和合生起"。"破坏"即打破。由"依前前缘"显示以不断方式转起破除断见的因果相续。因此说"断从何来"。且此中应见以说无断而显示断见也无。
"于彼彼缘和合"即于彼彼因缘集合。"不断相续"即以称为因果相续的相续不断。由彼彼缘生法生起而不入常断称为二边,依各自缘生适当果,此中意指中道。由业轮、异熟轮的不同自性、不同时故,破除"彼作彼受"之见。因为于善不善蕴转起中有作者言说,于异熟蕴转起中有受者言说。由于在何相续生业,即在彼生其果故,破除"他作他受"之见。因为无已作消失,或未作出现。以"女人、男人"言说为地方语。此中因为世间智者也不说"带来五蕴,名色来",而只说女人、男人,所以"此唯女人、唯男人"成为未遍知事者的执着。而知者了知缘起,对如是如是转起诸法依唯施设故于彼胜义无执着,所以说"不执著地方语"。"名言"即世间名言。"不超越"即不过度。因为说"有情"时,不分别"此中何有情,是色抑或受等",如世俗人应以世间名言方式不超越名言而言说世俗义。
另一方法:"应缘"为缘。因为谁缘彼证悟彼,对彼定趣苦寂灭。"正"、"俱"生起为生起。因为缘法生自果时生圆满,非欠缺。所生诸法皆俱生,非一一。如是缘且生起为缘起。或依缘向前去不舍因和合而生和合为缘起。向前去即缘以因和合分而生果。"不舍"即非离彼因和合,不成分而自生起。以此显示因多,以"和合"显示缘生法多。以二者[显示]"一非由一"等;;

2.617) parato vuccamāno sāsananayo dīpito hoti.

Atha vā paṭicca paccetabbaṃ paccayaṃ paṭigantvā na vinā tena sambandhassa uppādo paṭiccasamuppādo (udā. aṭṭha. 1). Paṭiccasamuppādoti cettha samuppādappadhānavacanaviññeyyo sasattiko hetūti veditabbo. Tattha ‘‘paṭiccā’’ti vutte kiṃ paṭiccāti vattabbanti āha ‘‘paccetabba’’nti. So ca paccayadhammoti katvā vuttaṃ ‘‘paccaya’’nti. Idāni paṭiccasaddassa atthamāha ‘‘paṭigantvā’’ti. Kāraṇassa sabhāvena tappaṭilābhagatiyā patvā. Kathaṃ na vinā tena? Sati eva tasmiṃ, tassa ca phalassa uppādato eva, na aññathā. Asati, nirodhato cāti ayaṃ paccayaṭṭhiti paṭiccasaddassa attho. Tenāyaṃ paṭiccasaddo yathā ‘‘imasmiṃ sati imassuppādo’’ti ete saddā bhummanissakkavacanajotanīyena idaṃ-saddavacanīyassa hetumato hetuāyattabhāvena bhāvuppāduttarakiriyāpekkhena yāyassa tadāyattatā, tāya samatthatāya hetuṃ vadanti, evaṃ gantvā-saddantaravacanīyena taṃviññeyyasseva paccayanakiriyākattuhetumato hetupaccayanena hetuāyattabhāvena samuppāduttarakiriyāpekkhena yāyassa tadāyattatā, tāya samatthatāya hetumāha. Evañca katvā ‘‘avijjā paṭicca, saṅkhārā paṭiccasamuppannā’’tiādi (paṭi. ma. 

我来为您直译这段巴利文：
2.617.后面将说的教法理趣得显示。
或者"缘"即应缘,缘即趋向缘,非离彼相关的生起为缘起。此中"缘起"应知生起为主要言词所知的有能力因。此中说"缘"时应说缘何,所以说"应缘"。彼是缘法故说"缘"。现在说缘字义为"趋向"。以因的自性得彼获得行相。如何非离彼?唯在有彼,且由彼果生起,非其他。在无,及灭时,此缘义为缘字义。所以此缘字如"此有时此生起"等词以处格离格显示此字所说因者以因所待性以后生起作用观待的彼所待性,以彼能力说因,如是以去字等言说所知的即缘作用作者因者以因缘以因所待性以后生起作用观待的彼所待性,以彼能力说因。如是作已,"无明缘,行缘生"等。

1.46) saṅkhārapiṭake vuttaṃ. Samatthatā cettha nidānādibhāvo. So ca tadavinābhāviphalaṃ pati satvameva. Sambandhassāti ca saṃyojanānurūpatāvasena jātiādinā sambandhassa jarāmaraṇādipaccayuppannassa. Uppādoti uppajjanaṃ. Yadi evaṃ kathaṃ paṭiccasaddappayogo, nanu samānakattukānaṃ pubbakāle īdiso saddappayogoti? ‘‘Bhutvā gacchati, kasitvā vapatī’’tiādīsu saccametaṃ, taṃ pana yebhuyyavasena daṭṭhabbaṃ samānāparakāle, asamānakattuke ca dassanato. Samānakāle tāva –

‘‘Andhakāraṃ nihantvāna, uditāyaṃ divākaro;

Vaṇṇapaññāvabhāsehi, obhāsetvā samuggato’’ti. –

Udāharaṇaṃ. Keci pana ‘‘mukhaṃ byādāya sayati, akkhīni parivattetvā passatī’’ti udāharanti. Apare ‘‘nisajja adhīte, ṭhatvā kathetī’’ti.

Tattha byādānaparivattanuttarakālabhāvisayanadassanakiriyāpekkhā pubbuttarakālatā atthi, sā ca bhedānupalakkhaṇā kehici na lakkhīyati. ‘‘Nisajja adhīte, ṭhatvā kathetī’’ti ca samānakālatāyapi ajjhenakathanehi pubbepi nisajjaṭṭhānāni hontīti sakkā pubbuttarakālatā sambhāvetuṃ, tasmā purimāniyeva udāharaṇāni yuttāni. Udayasamakālameva hi tannivattaniyanivattananti. Aparakāle ‘‘dvāramāvaritvā pavisati, āvaritvā nikkhamatī’’ti. Keci pana ‘‘ḍakkacca patito daṇḍo’’ti udāharanti. Abhighātabhūtasahajātāya pana abhighātajasaddassa samānakālatā ettha labbhati, tasmā idhāpi purimāniyeva udāharaṇāni yuttāni. Purimatāvacanicchāvaseneva pana lakkhaṇahetukiriyānaṃ lakkhaṇahetubhāvavacanicchāti lakkhaṇabhāvato purimakālo icceva ‘‘nihantvānā’’ti saddasiddhi icchitā, evañca paccayanakiriyā samuppajjanakiriyāya purimikāvāti paṭicca-saddasiddhi. Tattha yuttaṃ paccakkhato kattudassanato. Idha pana tadabhāvato na yuttanti ce? Nāyaṃ doso. Idhāpi anumānato siddho. Jarāmaraṇādiko kattā attheva ‘‘ñatvā kiriyato vaya’’nti evamādipayogadassanato avassaṃ anumiyamānena kattunā īdiso saddapayogo icchitabbo. Asamāne pana kattari ‘‘pisācaṃ disvā bhayaṃ hoti, paññāya cassa disvā āsavā parikkhīṇā hontī’’ti (ma. ni. 1.271; 

我来为您直译这段巴利文：
1.46.在行藏中说。此中能力即为因缘等性。彼对不离彼果即为有。"相关"即依结缚适应性以生等相关的老死等缘生。"生起"即生。若如是,如何有缘字用法,难道不是同作者前时如是语词用法?如"吃后去,耕后播"等虽如是,但彼应依多分见,因为见于同后时,不同作者。首先同时:
"破除黑暗,此日轮升起;
以色慧光明,照耀而上升。"
有些举例"张口而睡,转眼而看"。其他[举例]"坐而学,立而说"。
此中有张开转动后时睡眠见作用观待的前后时性,彼以差别随相有些不见。"坐而学,立而说"也在同时,学说前也有坐立,所以能设想前后时性,因此唯前例合适。因为与生起同时即是彼所遣遣除。后时如"关门而入,关门而出"。有些举例"啪而杖落"。但由打击所生俱生的打击生声在此得同时性,所以此中也唯前例合适。但依欲说前性,相状因作用由欲说相状因性,由相状性前时故"破已"语词成就所欲,如是缘作用对生起作用为前,所以缘字成就。此中合适因为现见作者。此中由彼无故不合适?非此过。此中也由推理成就。老死等作者必有,因为见"智后所作尽"等用法,由必推知作者故应欲如是语词用法。但不同作者如"见鬼而恐惧,以慧见漏而尽"。;

2.182; pu. pa. 204) evamādi veditabbaṃ. Yathā ca tattha pisācadassanādipurisabyāpāro, evamidhāpi paccayanaṃ paccayabyāpāro attano phaluppādanaṃ, tañca satvaṃ samuppādovāti ‘‘paccaye sati, paccayassa uppādā’’ti paccayanassa samuppādahetutāya gamako samānassa kattu abhāvepi paṭicca-saddo siddhoti veditabbo. Yadi paṭiccasambandhassa uppādo paṭiccasamuppādo, kathaṃ paccayo paṭiccasamuppādoti? Heṭṭhā vicāritovāyamattho. Apica yoyaṃ samuppāda-saddavibhāvitānaṃ paccayuppannānaṃ paṭiccasaddavibhāvito sasattiko hetu adhippeto, tassa samuppādābhimukhatāya padhānavacanaviññeyyasabhāvattā tathā vuttoti.

Kiṃ pana kāraṇaṃ samuppādapadhānena vacanena samuppādassa hetu veditabbo, na pana sahetuko samuppādo evāti? Vuccate – diṭṭhassa dukkhassa yo paccayo paccayaniddesena tassa vibhāvitattā. Kathaṃ? Yathāha –

‘‘Idha, bhikkhave, bhikkhu parivīmaṃsamāno parivīmaṃsati ‘yaṃ kho idaṃ anekavidhaṃ nānappakārakaṃ dukkhaṃ loke uppajjati jarāmaraṇaṃ, idaṃ nu kho dukkhaṃ kiṃ nidānaṃ kiṃ samudayaṃ kiṃ jātikaṃ kiṃ pabhavaṃ, kismiṃ sati jarāmaraṇaṃ hoti, kismiṃ asati jarāmaraṇaṃ na hotī’ti. So parivīmaṃsamāno evaṃ pajānāti ‘yaṃ kho idaṃ…pe… idaṃ kho dukkhaṃ jātinidāna’’’miccādinā (saṃ. ni. 2.51) –

Diṭṭhassa dukkhassa nidānaṃ parivīmaṃsasutte vuttaṃ. Taṃ pajānanañca nidānampi viññātabbanti. Yathā cāha –

‘‘Pubbe me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi ‘kicchaṃ vatāyaṃ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca, atha ca panimassa dukkhassa nissaraṇaṃ nappajānāti jarāmaraṇassa. Kudāssu nāma imassa dukkhassa nissaraṇaṃ paññāyissati jarāmaraṇassā’ti…pe… tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo ‘jātiyā kho sati jarāmaraṇaṃ hoti, jātipaccayā jarāmaraṇa’’’nti (saṃ. ni. 2.10) –

Ādinā diṭṭhassa dukkhassa paccayavīmaṃsābhisamayā vuttā. Paccayo hi ñātabbo. Tadabhisamayāyattañca dukkhanissaraṇapajānananti yo ca ñātabbo, so pavedetabboti paṭiccasamuppādasaddo yaṃ yadidaṃ samuppādasaddavibhāvitaṃ diṭṭhaṃ dukkhaṃ, taṃ paccayaṃ paṭicceva, na aññathāti evaṃ paccayavibhāvanatthaṃ vuccati. Bhavati hi ñātuṃ, pavedetuñca icchitabhāvena padhānassāpi kenaci visesena ñātabbatāya appadhānabhāvena niddeso yathā ‘‘ko sotāpanno, yassa tīṇi saṃyojanāni pahīnāni. Ko devadatto, yassa uccatarāni gehānī’’ti, evamidhāpi paccayapaccayanapavedanaṭṭhena niddese sattivisesena attano phalena paccanīyatāya ñātabbabhāvena ‘‘paṭiccā’’ti pariyāyena paccayo vutto.

Yo cāyaṃ ‘‘avijjāpaccayā saṅkhārā’’tiādiko niddeso, so ca sakalassa dukkhakkhandhassa mūlato paṭṭhāya paccayānaṃ pavedanāya niddiṭṭhoti pariyosānepi ‘‘evametassa kevalassa dukkhakkhandhassa samudayo hotī’’ti evaṃ-saddena samugghātaṃ dukkhaṃ dassetvā tassa yathāvutte paccaye taṃsamudayābhimukhe katvā nigamitā paccayā. Paṭipadāsuttepi (saṃ. ni. 

我来为您直译这段巴利文：
2.182.如是等应知。如彼中见鬼等人的作用,如是此中缘也是缘的作用,是自果生起,彼即是有即生起,所以"缘有时,缘生起时"以缘的生起因性为能证,虽无同作者,缘字成就应知。若缘相关的生起为缘起,如何缘为缘起?此义已前考察。且凡此生起字显示的缘生法为缘字显示的有能力因所意,由彼向生起故,以主要言词所知自性故如是说。
何因以生起为主的言词应知生起的因,而非有因生起?说 - 由缘说显示已见苦的因。如何?如说:
"此中,诸比丘,比丘观察而观察:'此世间生起种种不同种类之苦老死,此苦何因何集何生何起源,有何而有老死,无何而无老死?'彼观察而如是知:'此...此苦以生为因'"等 -
在观察经中说已见苦的因。彼知且因也应知。如说:
"诸比丘,我前未正觉时为菩萨,生如是念:'此世间实苦恼,生老死殁再生,然而此苦不知出离老死。何时将显此苦出离老死?'...诸比丘,我由如理作意以慧证知:'有生时有老死,缘生有老死'"等 -
如是说已见苦的缘观察证知。因应知,且依彼证知苦出离知,所以应说所应知,故缘起字对此生起字所显已见苦说唯缘,非他,如是为显示缘而说。因为由欲知欲说以某差别所应知主要也以非主要性说,如"谁是预流,谁断三结。谁是提婆达多,谁有高楼"等,如是此中以缘缘说义说时以能力差别由自果所对待所应知性以"缘"方便说缘。
凡此"缘无明有行"等说,彼也从苦蕴根本说诸缘,所以最后"如是此一切苦蕴集"以如是字显示断尽苦,对彼如说诸缘作彼集向后总结诸缘。在行道经中;;

2.3) ‘‘avijjāpaccayā…pe… samudayo hotī’’ti vatvā ‘‘ayaṃ vuccati, bhikkhave, micchāpaṭipadā’’ti vuttaṃ. Na ca paṭiccasamuppannabhāvena gahitaṃ dukkhaṃ micchāpaṭipadaṃ, atha kho dukkhasamudayabhūtā paccayāti. Yathā ca ‘‘pañcaṅgiko sammāsamādhi (dī. ni. 3.335), pañcañāṇiko sammāsamādhī’’ti (dī. ni. 3.355) aṅgañāṇapaṭivedanatthattā desanāya sammāsamādhipadhānehi saddehi aṅgañāṇapaṭivedanaṃ kataṃ, evamidhāpi samuppādapadhānena saddena paccayapaṭivedanaṃ katanti veditabbaṃ.

581. Yā panāyaṃ tantīti sambandho. Nikkhittāti ṭhapitā, desitāti attho. Yathādhippetassa atthassa tananato tanti, gantho. ‘‘Kiṃ vādī, bhante, sammāsambuddho’’ti pucchitena ‘‘vibhajjavādī, mahārājā’’ti (pārā. aṭṭha. 1.tatiyasaṅgītikathā; kathā. aṭṭha. nidānakathā) moggaliputtatissattherena vuttattā sammāsambuddhasāvakā vibhajjavādino. Te hi satthārā venayikādibhāvaṃ vibhajja vuttaṃ anuvadanti, somanassādīnaṃ, cīvarādīnañca sevitabbāsevitabbabhāvaṃ. Sassatucchedavāde vā vibhajja vadanti. ‘‘Sassato attā ca loko cā’’tiādīnaṃ (dī. ni. 1.31) ṭhapanīyānaṃ ṭhapanato, rāgādikkhayassa sassatassa, rāgādikāyaduccaritādiucchedassa ca vacanato, na pana ekaṃsabyākaraṇīyādike tayo pañhe apanetvā vibhajjabyākaraṇīyameva vadanti. Vibhajjavādīnaṃ maṇḍalaṃ samūho vibhajjavādimaṇḍalaṃ. Vibhajjavādino vā bhagavato parisā vibhajjavādimaṇḍalantipi vadanti, vibhajja vā sassatucchede ubho ante anupagamma majjhimapaṭipadābhūtassa paṭiccasamuppādassa desanato bhagavā, tadanuvādato tassa sāvakā ca vibhajjavādinoti. Sesaṃ purimasadisaṃ.

Otaritvāti ogāhetvā, vibhajjavādī hutvāti attho. Na hi sayaṃ avibhajjavādī samāno vibhajjavādīnaṃ antare ṭhānamattena vibhajjavādimaṇḍalaṃ otiṇṇo nāma hoti. Ācariyehi avuttaviparītatthadīpanena te naabbhacikkhantena. Avijjā puññāneñjābhisaṅkhārānampi hetu paccayo hotīti vadanto, kathāvatthumhi paṭikkhitte puggalavādādike ca vadanto sakasamayaṃ vokkamati nāma, tathā avokkamantena. Parasamayaṃ dosāropanabyāpāravirahena anāyūhantena. ‘‘Idampi suttaṃ gahetabba’’nti parasamayaṃ asampiṇḍentenāti keci vadanti. ‘‘Tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati anañña’’ntiādīni (ma. ni. 1.396) vadanto suttaṃ paṭibāhati nāma, tathā apaṭibāhantena. ‘‘Tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṃ antarāyāya (ma. ni. 1.234; pāci. 417, 418), supinante kato vītikkamo āpattikaro hotī’’ti ca evamādiṃ vadanto vinayaṃ paṭilometi nāma, tabbipariyāyena taṃ anulomentena. Paṭilomento hi kammantaraṃ bhindanto, dhammatañca vilomento kuto kilesavinayaṃ anulometi. Sutte (dī. ni. 2.187 ādayo; a. ni. 

我来为您直译这段巴利文：
2.3"缘无明...有集"已说后说"诸比丘,此称为邪行道"。非以缘生性所取之苦为邪行道,而是为苦集的诸缘。如"五支正定、五智正定"由证知支智义故说以正定为主的语词作支智证知,如是此中也应知以生起为主的语词作缘证知。
581."凡此传统"为连接。"安立"即建立,意为说示。由展开所欲义故为传统,即典籍。因被问"尊者,正等觉者说何"时目犍连子帝须长老说"大王,说分别论",故正等觉者的弟子为分别论者。因为彼等随说师分别说教导者等性,喜等、衣等应习不应习性。或分别说常断论。由建立"我与世间是常"等应建立,说贪等尽为常,贪等身恶行等为断,但非除去一向记等三问唯说分别记。分别论者之轮即聚为分别论者轮。或说分别论者世尊之众为分别论者轮,或由分别不入常断二边说中道缘起故世尊,随说故彼弟子为分别论者。余如前相同。
"入"即深入,意为成为分别论者。因为自身非分别论者而仅住于分别论者中不名为入分别论者轮。由不说诸师未说相违义而诽谤彼等。说无明也为福不动行因缘,说论事中所破补特伽罗论等名为离自宗,如是不离。由无诽谤过失作用而不策励他宗。有些说由不结合"此经也应取"等他宗。说"我如是知世尊所说法,即此识轮回流转无他"等名为违背经,如是不违背。说"我如是知世尊所说法,即世尊说此等障碍法,从事彼等不足为障碍,梦中所作违犯成为有罪"等名为违逆律,以相反而随顺彼。因为违逆而破坏业别,违逆法性,如何随顺烦恼律。在经;;;

4.180) vutte cattāro mahāpadese, aṭṭhakathāyañca vutte suttasuttānulomaācariyavādaattanomatimahāpadese olokentena. Tadolokanena hi sutte, vinaye ca santiṭṭhati nātidhāvati.

Dhammanti paṭiccasamuppādapāḷiṃ. Atthanti tadatthaṃ. Hetu, hetuphalāni vā ayamettha hetu dhammo, idamettha hetuphalaṃ atthoti. Dhammanti vā dhammataṃ. Yathā eke ‘‘uppādā vā tathāgatānaṃ anuppādā vā tathāgatānaṃ ṭhitāva sā dhātū’’ti (saṃ. ni. 2.20) suttapadassa atthaṃ micchā gāhentā ‘‘nicco paṭiccasamuppādo’’ti paccayākāradhammaṃ micchā dīpenti, evaṃ adīpetvā heṭṭhā vuttanayeneva attano phalaṃ pati kāraṇassa vavatthitasabhāvaṃ dīpentena. Yathā ca eke ‘‘anirodhaṃ anuppāda’’ntiādinā paṭiccasamuppādassa atthaṃ micchā gāhenti, evaṃ gāhe akatvā vuttanayeneva aviparītaṃ atthaṃ saṅgāhentena. ‘‘Dukkhādīsu aññāṇaṃ avijjā’’ti vuttamatthaṃ parivattetvā puna ‘‘pubbante aññāṇa’’ntiādīhi (dha. sa. 1067) aparehipi pariyāyehiniddisantena. ‘‘Saṅkhārā iminā pariyāyena bhavoti vuccanti, taṇhā iminā pariyāyena upādāna’’ntiādinā niddisantenāti ca vadanti. Pakatiyāti yathāvuttavidhānaṃ anāmasitvā kevalameva.

Saccanti catusaccaṃ. Sattoti sattasuññatāti vadanti, sattasuññesu pana saṅkhāresu sattavohāro, sattatthakiccasiddhi ca. Paccayākārameva cāti paccayākāro eva ca, ma-kāro padasandhikaro. Paccayadhammānaṃ attanoyeva phalassa paccayabhāvo paṭiccasamuppādoti attho.

Tasmāti vuttanayena atthavaṇṇanāya kātabbattā, dukkarattā ca patiṭṭhaṃ nādhigacchāmīti yattha ṭhitassa vaṇṇanā sukarā hoti, tassā patiṭṭhābhūtaṃ taṃ nayaṃ attanoyeva ñāṇabalena nādhigacchāmīti attho. Nissayaṃ pana ācikkhanto ‘‘sāsanaṃ panida’’ntiādimāha. Idha sāsananti pāḷidhammamāha, paṭiccasamuppādameva vā. So hi anulomapaṭilomādinānādesanānayapaṭimaṇḍito abbocchinno ajjāpi pavattatīti nissayo hoti. Tadaṭṭhakathāsaṅkhāto ca pubbācariyamaggo. ‘‘Taṃ suṇātha samāhitā’’ti ādarajanane, ussāhane ca kiṃ payojananti ce, taṃ dassento āha ‘‘vuttañheta’’ntiādi. Aṭṭhi katvāti atthaṃ katvā. Yathā vā na nassati, evaṃ aṭṭhigataṃ viya karonto aṭṭhiṃ katvā. Pubbakālato aparakāle bhavaṃ pubbāpariyaṃ. Visesanti paṭhamārambhato pabhuti khaṇe khaṇe ñāṇavisesaṃ, kilesakkhayavisesañca labhatīti attho.



我来为您直译这段巴利文：
4.180.在经中说的四大教法,在注释中说的经、经随顺、师说、自意大教法而观察。因为由彼观察而住于经律不超越。
"法"即缘起圣典。"义"即彼义。因、因果,或此中此因法,此中此因果为义。或"法"为法性。如一些人错取"诸如来生或不生,此界常住"经句之义,而错说"缘起是常"缘起法,如是不说而如前说方式显示因对自果的决定自性。如一些人以"不灭不生"等错取缘起义,不如是取而如说方式摄无倒义。转说"于苦等无知为无明"之义后,再以"于前际无知"等其他方式说示。也说以"行以此方式说为有,渴爱以此方式说为取"等说示。"自性"即不触及如说方法而只是。
"谛"即四谛。"有情"说为有情空性,但于空诸行中有情言说及有情义成就。"唯缘起"即只是缘起,ma字为语词连接。缘法对自果的缘性为缘起,此为义。
"所以"由如说方式应作义释,由难作故我不得依止,即住于何处释易作,我不以自智力得彼方法之依止为义。说示所依说"然此教"等。此中"教"说圣典法,或说缘起。因为彼以顺逆等种种说示方法庄严不断至今转起故为所依。及称为彼注释的前师道。"彼等专注而听"于生敬慕、策励有何利益?为显示彼说"因说此"等。"作重要"即作义。或如不失,如是作如重要而作重要。"前后"为从前时至后时所有。"殊胜"意为从初始乃至刹那刹那得智殊胜及烦恼尽殊胜。

582.Desanābhedatoti desanāvisesato. Atthato, lakkhaṇādito, ekavidhādito ca atthalakkhaṇekavidhādito. Aṅgānañca vavatthānāti avijjādīnaṃ dvādasannaṃ aṅgānaṃ vavatthānadassanato.

Kammavipākakilesavaṭṭānaṃ mūlakāraṇattā, ādito vuttattā ca avijjā paṭiccasamuppādassa mūlaṃ. Tattha valliyā mūle diṭṭhe tato pabhuti valliharaṇaṃ viya paṭiccasamuppādassa mūle diṭṭhe tato pabhuti paṭiccasamuppādadesanāti upamāsaṃsandanā na kātabbā. Na hi bhagavato idameva diṭṭhaṃ, idaṃ adiṭṭhanti vibhajanīyaṃ atthi sabbassa diṭṭhattā. Mūlato pabhuti pana valliharaṇaṃ viya mūlato pabhuti paṭiccasamuppādadesanā katāti idamettha sāmaññaṃ adhippetaṃ, bodhaneyyajjhāsayavasena vā bodhetabbabhāvena mūlādidassanasāmaññaṃ yojetabbaṃ.

Tassāti –

‘‘Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṃ paripākamanvāya pañcahi kāmaguṇehi samappito…pe… rajanīyehi. So cakkhunā rūpaṃ disvā piyarūpe rūpe sārajjati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṃ anurodhavirodhaṃ samāpanno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ abhinandati abhivadati, ajjhosāya tiṭṭhatī’’ti (ma. ni. 1.408) –

Evaṃ vuttassa. Evaṃ sotadvārādīsupi. Tassa abhinandatoti sappītikataṇhāya abhimukhabhāvena nandato. Abhivadatoti ‘‘aho sukhaṃ, aho sukha’’nti vacībhedakaraṇapavattāya balavataṇhāya ‘‘ahaṃ, mamā’’ti abhivadato. Tato balavatiyā mocetuṃ asakkuṇeyyatāya ajjhosāya tiṭṭhato. Tatopi balavatī pana upādānabhūtā taṇhā nandī. Ettha ca abhinandanādinā taṇhā vuttā, nandivacanena tappaccayaṃ upādānaṃ catubbidhampi nanditātadavippayogatāhi, taṇhādiṭṭhābhinandanabhāvehi cāti veditabbaṃ.

Jātipaccayā jarāmaraṇantiādikañca tattheva mahātaṇhāsaṅkhayasutte vuttaṃ.

Vipākavaṭṭabhūte paṭisandhipavattiphassādike kammasamuṭṭhānañca ojaṃ sandhāya ‘‘cattāro āhārā taṇhānidānā’’tiādi vuttaṃ. Vaṭṭūpathambhakā pana itarepi āhārā taṇhāpabhave tasmiṃ avijjamāne na vijjantīti ‘‘taṇhānidānā’’ti vattuṃ vaṭṭanti.

583.Tatotatoti catubbidhāsu desanāsu tato tato desanato. Ñāyappaṭivedhāya saṃvattatīti ñāyoti maggo, so eva vā paṭiccasamuppādo ‘‘ariyo cassa ñāyo paññāya sudiṭṭho hotī’’ti (saṃ. ni. 2.41; 

我来为您直译这段巴利文：
582"说示差别"即说示殊胜。义、相等、一种等由义相一种等。"诸支决定"由显示无明等十二支的决定。
由业异熟烦恼轮回的根本因,及从初说故,无明为缘起的根本。此中如见蔓藤根后从彼起拔蔓藤,如是见缘起根后从彼起缘起说示,不应作譬喻配合。因为世尊没有此见此未见的分别,由见一切。但如从根起拔蔓藤,如是从根起作缘起说示,此中意指此共相,或依应觉悟意乐以应觉悟性应配合见根等共相。
"彼"即:
"诸比丘,彼童子随增长、随诸根成熟,具足五欲功德...可爱。彼以眼见色于可爱色贪著,于不可爱色瞋恚,住不现起身念、小心,不如实知彼心解脱慧解脱,于此彼恶不善法无余灭。彼如是随顺违逆而有,对任何所受之乐或苦或不苦不乐,彼欢喜彼,称赞彼,住着著。"
如是所说。如是于耳门等也。"彼欢喜"即以有喜爱欲向前而喜。"称赞"即以"啊乐啊乐"有语言破坏转起的强爱欲说"我、我所"而称赞。由彼更强不能解脱故住着著。比彼更强的爱欲执取成为喜。此中以欢喜等说爱欲,以喜说缘彼的四种执取由喜性不离性及爱欲见欢喜性应知。
"缘生有老死"等也在彼大爱尽经中说。
关于异熟轮回的结生转起触等及业生食素说"四食以爱欲为因"等。但其他轮回支持的食以爱欲为起源,彼不存在则不存在,故可说"以爱欲为因"。
583"从彼彼"即从四种说示中从彼彼说示。"趣向道通达"即道,或即彼缘起"彼圣道以慧善见";

5.1024) vacanato. Sayameva hi so samantabhaddakattā tathā tathā paṭivijjhitabbattā tāya tāya desanāya attano paṭivedhāya saṃvattati. Catubbidhagambhīrabhāvappattiyāti dhammatthadesanāpaṭivedhagambhīresu patiṭṭhādhigamanena patiṭṭhitattāti attho.

Samantabhaddakatā, desanāvilāsappatti ca catunnampi desanānaṃ samānaṃ kāraṇanti visesakāraṇaṃ vattukāmo āha ‘‘visesato’’ti. Assāti assa bhagavato desanā, assa vā paṭiccasamuppādassa desanāti yojetabbaṃ. Pavattikāraṇavibhāgo avibhattasabhāvā avijjādayova, kāraṇanti vā gahitānaṃ pakatiādīnaṃ, avijjādīnañca akāraṇatā, kāraṇatā ca. Tattha sammūḷhā keci akāraṇaṃ kāraṇanti gaṇhanti, keci na kiñci kāraṇaṃ bujjhantīti tesaṃ yathāsakehi anurūpehi kāraṇehi saṅkhārādipavattisandassanatthaṃ, saṃsārappavattisandassanatthanti attho. Pavattiādīnavapaṭicchādikā avijjā ādi, tato saṅkhārā uppajjanti, tato viññāṇanti evaṃ pavattiyā uppattikkamasandassanatthaṃ, gabbhaseyyakādivasena vā tattha tattha bhave attabhāvassa uppajjanānupubbisandassanatthañca anulomadesanā pavattāti. Itarāsaṃ tadatthatāsambhavepi na tāsaṃ tadatthameva pavatti atthantarasabbhāvato. Ayaṃ pana tadatthā evāti etissā tadatthatā vuttā.

Anuvilokayato yo sambodhito pubbabhāge taṃtaṃpaccayuppannāvabodhasaṅkhāto pubbabhāgapaṭivedho pavatto, tadanusārena tadanugamena jarāmaraṇādikassa jātiādikāraṇaṃ yaṃ adhigataṃ, tassa sandassanatthaṃ ayaṃ paṭilomadesanā pavattā. Anuvilokayato paṭilomadesanā pavattāti vā sambandho. Desentopi hi bhagavā kicchāpannaṃ lokaṃ anuviloketvā pubbabhāga…pe… sandassanatthaṃ desesīti. Āhārataṇhādayo paccuppannaddhā, saṅkhārāvijjā atītaddhāti iminā adhippāyenāha ‘‘yāva atītaṃ addhānaṃ atiharitvā’’ti. Āhārā vā taṇhāya pabhāvetabbā anāgato addhā, taṇhādayo paccuppanno , saṅkhārāvijjā atītoti. Paccakkhaṃ pana phalaṃ dassetvā tannidānadassanavasena phalakāraṇaparamparadassanaṃ yujjatīti āhārā purimataṇhāya uppāditā paccuppanno addhā, taṇhādayo atīto, saṅkhārāvijjā tatopi atītataro saṃsārassa anādibhāvadassanatthaṃ vuttoti. Yāva atītaddhānanti yāva atītataraṃ addhānanti attho yuttoti. Āyatiṃ punabbhavābhinibbattiāhārakā vā cattāro āhārā ‘‘āhāretītāhaṃ na vadāmi…pe… evaṃ pana maṃ avadantaṃ yo evaṃ puccheyya ‘kissa nu kho, bhante, viññāṇāhāro’ti, esa kallo pañho, tatra kallaṃ veyyākaraṇaṃ, viññāṇāhāro āyatiṃ punabbhavābhinibbattiyā’’ti (saṃ. ni. 2.12) vacanato, taṃsampayuttattā phassacetanānaṃ, tappavattihetuttā ca kabaḷīkārāhārassa. Tena hi upatthambhitarūpakāyassa, tañca icchantassa kāmaviññāṇāyūhanaṃ hoti. Bhojanañhi saddhādīnaṃ, rāgādīnañca upanissayoti vuttaṃ. Tasmā te kammavaṭṭasaṅgahitā āhārā paccuppanno addhāti imasmiṃ pariyāye purimoyeva attho yutto.

Atītaddhato pabhuti ‘‘iti kho, bhikkhave, avijjāpaccayā saṅkhārā’’tiādinā (saṃ. ni. 

我来为您直译这段巴利文：
5.1024.由说。因为彼自身由遍善性、由如是如是应通达性,由彼彼说示趣向自通达。"得四种甚深性"意为由得住立而住立于法义说示通达甚深中。
遍善性及得说示庄严是四种说示的共同因,欲说差别因故说"殊胜"。"此"应配合此世尊的说示,或此缘起的说示。转起因差别是未分别自性的无明等,或执为因的胜论等及无明等的非因性与因性。此中有些迷惑者执非因为因,有些不了知任何因,所以为显示彼等以各自相应因的行等转起,意为显示轮回转起。转起过患覆藏的无明为始,从此生起诸行,从此识,如是为显示转起生起次第,或依胎生等于彼彼有显示生命体生起次第而顺说转起。其他虽有彼义,非唯为彼义而转起,因有其他义。但此唯为彼义,故说此为彼义。
观察时在正觉前分转起了了知彼彼缘生的前分通达,随顺彼随行彼所证得的老死等以生等为因,为显示彼而此逆说转起。或配合观察时逆说转起。因为世尊说示时观察陷于苦恼的世间为显示前分...而说示。食爱欲等是现在世,行无明是过去世,以此意趣说"乃至引至过去世"。或食由爱欲生起是未来世,爱欲等是现在,行无明是过去。但显示现见果后由显示彼因而显示果因相续是合适的,故食由前爱欲生起是现在世,爱欲等是过去,行无明是更过去,为显示轮回无始而说。"乃至过去世"意为乃至更过去世是合适的。或四食为未来再有生的食因,由说"我不说食为...如是不说我时,若有如是问'尊者,识食为何?'此是善问,此中善答,识食为未来再有生",由与彼相应故有触思,由为彼转起因故有段食。因为由彼支持色身,欲求彼故有欲识策励。因为说食为信等、贪等的近依。所以彼等摄入业轮回的食是现在世,在此方式中唯前义合适。
从过去世起"如是诸比丘,缘无明有行"等;

2.2) atīte, tato parañca hetuphalapaṭipāṭiṃ paccakkhabhūtānaṃ āhārānaṃ nidānadassanavasena ārohitvā nivattanena vinā abujjhantānaṃ taṃsandassanatthaṃ sā ayaṃ desanā pavattāti attho. Anāgataddhahetusamuṭṭhānato pabhutīti anāgatassa bhavassa hetubhūtānaṃ dhammānaṃ uppattito paṭṭhāya. Anāgataddhasandassanatthanti anāgataddhuno appaṭivijjhantānaṃ apassantānaṃ paccakkhaṃ paccuppannaṃ hetuṃ dassetvā hetuphalaparamparāya tassa sandassanatthanti attho. Ettha ca ādito paṭṭhāya yāva pariyosānā, pariyosānato ca paṭṭhāya yāva ādi pavattā desanā dvādasaṅgā, tato eva tisandhi catusaṅkhepā. Majjhato paṭṭhāya yāva ādi pavattā desanā aṭṭhaṅgā dvisandhi tisaṅkhepā. Majjhato pana paṭṭhāya yāva pariyosānā pavattā desanā chaḷaṅgā dvisandhi tisaṅkhepā. ‘‘Saṃyojaniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati, taṇhāpaccayā upādāna’’ntiādinā (saṃ. ni. 2.53, 57) majjhato paṭṭhāya yāva pariyosānā pavattā desanā ekasandhi dvisaṅkhepā. Evaṃ ayaṃ anekaṅgā eva paṭiccasamuppādadesanā āgatā. Ekaṅgavasenāpi ca paṭiccasamuppādadesanā labbhateva. Yathāha –

‘‘Tatra, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṃyeva sādhukaṃ yoniso manasi karoti ‘iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati. Imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhatī’ti. Sukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati sukhavedanā’’ti (saṃ. ni. 

我来为您直译这段巴利文：
2.2.从过去,从彼后由现见诸食显示因果次第的因缘而上升,为显示彼给无觉悟不返之人,故此说示转起,此为义。"从未来世因生起起"即从作为未来有之因的诸法生起起。"为显示未来世"意为为不通达不见未来世者显示现见现在因后由因果相续显示彼。此中从始至终,从终至始转起的说示为十二支,由此即三结四略。从中至始转起的说示为八支二结三略。但从中至终转起的说示为六支二结三略。"诸比丘,于结缚诸法住随观味者爱增长,缘爱有取"等从中至终转起的说示为一结二略。如是此缘起说示以多支而来。也以一支方式得缘起说示。如说:
"此中,诸比丘,多闻圣弟子如理作意缘起:'如是此有时此有,此生时此生。此无时此无,此灭时此灭。'诸比丘,缘乐所感触生起乐受。";;

2.62) –

Ādi. Ettha hi ‘‘phassapaccayā’’ti ettako eva paṭiccasamuppādo vutto. Tenetaṃ viññāyati ‘‘ekaṅgapaṭiccasamuppādo’’ti.

Tattha imasmiṃ sati idaṃ hotīti imasmiṃ avijjādike paccaye sati idaṃ saṅkhārādikaṃ phalaṃ hoti. Imassuppādā idaṃ uppajjatīti imassa avijjādikassa paccayassa uppādā idaṃ saṅkhārādikaṃ phalaṃ uppajjatīti attho. Imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhatīti avijjādīnaṃ abhāve saṅkhārādīnaṃ abhāvassa, avijjādīnaṃ nirodhā saṅkhārādīnaṃ nirodhassa ca vacanena purimasmiṃ paccayalakkhaṇe niyamo dassito hoti ‘‘imasmiṃ sati eva, na asati, imassa uppādā eva, na nirodhā’’ti. Tenetaṃ lakkhaṇaṃ antogadhaniyamaṃ idha paṭiccasamuppādassa vuttanti daṭṭhabbaṃ.

Nirodhoti ca avijjādīnaṃ virāgādhigamena āyatiṃ anuppādo appavatti. Tathā hi vuttaṃ ‘‘avijjāyatveva asesavirāganirodhā’’tiādi (mahāva. 1; udā. 3). Nirodhavirodhī ca uppādo, yena so uppādavirodhibhāvena vutto ‘‘imassa nirodhā idaṃ nirujjhatī’’ti, tenetaṃ dasseti ‘‘anirodho uppādo nāma, so cettha atthibhāvotipi vuccatī’’ti. ‘‘Imasmiṃ sati idaṃ hotī’’ti idameva hi lakkhaṇaṃ pariyāyantarena ‘‘imassuppādā idaṃ uppajjatī’’ti vadantena parena purimaṃ visesitaṃ hoti, tasmā na dharamānataṃyeva sandhāya ‘‘imasmiṃ satī’’ti vuttaṃ, atha kho maggena aniruddhabhāvañcāti viññāyati. Yasmā ca ‘‘imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhatī’’ti (udā. 2) dvidhāpi uddiṭṭhalakkhaṇassa nirodhassa niddesaṃ vadantena ‘‘avijjāyatveva asesavirāganirodhā saṅkhāranirodho’’tiādinā (mahāva. 1; udā. 3) nirodho eva vutto, tasmā natthibhāvopi nirodho evāti natthibhāvaviruddho atthibhāvo anirodhoti dassitaṃ hoti. Tena anirodhasaṅkhātena atthibhāvena uppādaṃ viseseti. Tato na idha attalābhamattaṃ uppādoti adhippeto, atha kho anirodhasaṅkhāto atthibhāvo cāti ayamattho vibhāvitoti evametaṃ lakkhaṇadvayavacanaṃ aññamaññaṃ visesanavisesitabbabhāvena sātthakanti veditabbaṃ.

Ko panāyaṃ anirodho nāma, yo atthibhāvo, uppādoti ca vuccatīti? Appahīnabhāvo, anibbattitaphalatāppahīnārahatāhi phaluppādanārahatā ca. Ye tehi pahātabbā akusalā dhammā, tesaṃ ariyamaggena asamugghātitabhāvo, ye pana na pahātabbā kusalābyākatā dhammā, yāni tesu saṃyojanāni akhīṇāsavānaṃ, tesaṃ aparikkhīṇatā ca. Asamugghātitānusayatāya hi sasaṃyojanākhandhappavatti paṭiccasamuppādo. Tathā hi vuttaṃ –

‘‘Yāya ca, bhikkhave, avijjāya nivutassa bālassa, yāya ca taṇhāya sampayuttassa ayaṃ kāyo samudāgato, sā ceva avijjā bālassa appahīnā, sā ca taṇhā aparikkhīṇā. Taṃ kissa hetu? Na, bhikkhave, bālo acari brahmacariyaṃ sammā dukkhakkhayāya, tasmā bālo kāyassa bhedā kāyūpago hoti, so kāyūpago samāno na parimuccati jātiyā jarāmaraṇenā’’ti (saṃ. ni. 2.19) –

Ādi. Khīṇasaṃyojanānaṃ pana avijjāya abhāvato saṅkhārānaṃ, taṇhupādānānaṃ abhāvato upādānabhavānaṃ na sambhavoti vaṭṭassa upacchedo paññāyati. Tenevāha –

‘‘Channantveva, phagguna, phassāyatanānaṃ asesavirāganirodhā phassanirodho, phassanirodhā vedanānirodho’’ti (saṃ. ni. 

我来为您直译这段巴利文：
2.62.等。此中说只有"缘触"这么多缘起。由此了知"一支缘起"。
此中"此有时此有"即此无明等缘有时此行等果有。"此生时此生"意为此无明等缘生时此行等果生。"此无时此无,此灭时此灭"由说无明等无时行等无,无明等灭时行等灭,显示前缘相中的决定"唯此有时,非无时,唯此生时,非灭时"。由此应见此相含决定,此中说为缘起。
"灭"即无明等由证得离贪故未来不生不转起。如是说"由无明无余离贪灭"等。与灭相违为生,由彼生违灭性故说"由此灭此灭",由此显示"不灭名为生,此中此也说为有"。因为此"此有时此有"相以另一方式说"此生时此生"由后者使前者成特殊,所以不仅关系住立而说"此有时",而且了知由道未灭性。因为以"此无时此无,此灭时此灭"二种说示相的灭的解说说"由无明无余离贪灭故行灭"等只说灭,所以无也只是灭,故显示与无相违的有为不灭。由此以称为不灭的有使生成特殊。由此此中不意指生起得自身而已,而且有称为不灭的有,此义已显示,如是应知此二相说以互相特殊能特殊性而有义。
何为此称为不灭,即有、生?未断性,未生果性未断应性及应生果性。凡由彼等应断的不善法,彼等由圣道未断绝性,凡不应断的善无记法,凡未尽漏者于彼等的结,彼等未尽性。因为由未断随眠性故有结蕴转起为缘起。如是说:
"诸比丘,由覆盖愚人的无明,由相应的爱欲此身生起,彼愚人无明未断,彼爱未尽。何因?诸比丘,愚人未正行梵行令苦尽,所以愚人身坏时趣身,彼趣身者不脱生老死"等。
但诸尽结者由无无明故无诸行,由无爱取故无取有不生起,故显示轮回断。即由此说:
"贤誉,由六触处无余离贪灭故触灭,由触灭故受灭"等;;

2.12) –

Ādi. Na hi aggamaggādhigamato uddhaṃ yāva parinibbānā saḷāyatanādīnaṃ appavatti, atha kho natthitā, nirodhasaddavacanīyatā, khīṇasaṃyojanatāti nirodho vutto. Apica cirakatampi kammaṃ anibbattitaphalatāya, appahīnārahatāya ca phalārahaṃ santaṃ eva nāma hoti, na nibbattitaphalaṃ, nāpi pahīnārahanti phaluppattipaccayānaṃ avijjāsaṅkhārādīnaṃ vuttanayena phalārahabhāvo anirodhoti veditabbaṃ. Evaṃ aniruddhabhāveneva hi yena vinā phalaṃ na sambhavati, taṃ kāraṇaṃ atītādipi ‘‘imasmiṃ satī’’ti iminā vacanena vuttaṃ. Tato eva ca avusitabrahmacariyassa appavattidhammataṃ anāpanno paccayuppādo kālabhedaṃ anāmasitvā anivattitāya eva ‘‘imassuppādā’’ti vutto. Atha vā avasesapaccayasamavāye avijjamānassāpi vijjamānassa viya pageva vijjamānassa yā phaluppattiabhimukhatā, sā ‘‘imassuppādā’’ti vuttā. Tadā hi tato phalaṃ uppajjatīti tadavatthaṃ kāraṇaṃ phalassa uppādanabhāvena upaṭṭhitaṃ uppatitaṃ nāma hoti, na vijjamānampi atadavatthanti tadavatthatā uppādoti veditabbā.

Tattha ‘‘satī’’ti iminā vijjamānatāmattena paccayabhāvaṃ vadanto abyāpārataṃ paṭiccasamuppādassa dasseti. Uppādāti uppattidhammataṃ, asabbakālabhāvitaṃ, phaluppattiabhimukhatañca dīpento aniccataṃ paṭiccasamuppādassa dasseti. ‘‘Sati, na asati, uppādā, na nirodhā’’ti pana hetuatthehi bhummanissakkavacanehi samatthitaṃ nidānasamudayajātipabhavabhāvaṃ paṭiccasamuppādassa dasseti. Hetuatthatā cettha bhummavacane yassa bhāvena tadavinābhāviphalassa bhāvo lakkhīyati, tattha pavattiyā veditabbā, yathā adhanānaṃ dhane ananuppadīyamāne dāliddiyaṃ vepullamagamāsi (dī. ni. 3.91), nipphanne sasse subhikkhaṃ jāyatīti ca. Nissakkavacanassāpi hetuatthatā phalassa pabhave pakatiyañca pavattiyā, yathā ‘‘kalalā hoti abbudaṃ, abbudā jāyate pesī’’ti (saṃ. ni. 1.235; kathā. 692), ‘‘himavatā gaṅgā pabhavati, siṅgato saro jāyatī’’ti ca. Avijjādibhāvena ca tadavinābhāvisaṅkhārādibhāvo lakkhīyati, avijjādīhi ca saṅkhārādayo pabhavanti, pakarīyanti cāti tesaṃ pabhavo, pakati ca, tasmā tadatthadīpanatthaṃ ‘‘imasmiṃ sati imassuppādā’’ti hetuatthā bhummanissakkaniddesā katā.

Yasmā cettha ‘‘imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjatī’’ti saṅkhepena uddiṭṭhassa paṭiccasamuppādassa ‘‘avijjāpaccayā saṅkhārā’’tiādiko niddeso, tasmā yathāvutto atthibhāvo, uppādo ca tesaṃ tesaṃ paccayuppannadhammānaṃ paccayabhāvoti viññāyati. Na hi aniruddhatāsaṅkhātaṃ atthibhāvaṃ, uppādañca anivattasabhāvatāsaṅkhātaṃ, udayāvatthatāsaṅkhātaṃ vā ‘‘satiyeva, na asati, uppādā eva, na nirodhā’’ti antogadhaniyamehi vacanehi pakāsitaṃ muñcitvā añño paccayabhāvo nāma atthi, tasmā yathāvutto atthibhāvo, uppādo ca paccayabhāvoti veditabbo. Yepi hi paṭṭhāne āgatā hetuādayo catuvīsati paccayā, tepi etasseva paccayabhāvassa visesāti veditabbā. Tathā yvāyaṃ mūlahetunidānasambhavapabhavādipariyāyehi , uppādaṭṭhiti pavattaṭṭhiti nimittaṭṭhiti āyūhanaṭṭhiti saṃyogaṭṭhiti palibodhaṭṭhitītiādipariyāyehi ca pakāsito kāraṇattho, sopi ettheva antogadhoti daṭṭhabbo.



我来为您直译这段巴利文：
2.12.等。因为从得上道后直至般涅槃六处等非不转起,而是无性、可说为灭、尽结性故说灭。又即使久作的业由未生果性及未断应性故称为有果,非已生果,非已断应,故应知果生缘的无明行等如说方式有果性为不灭。如是只由未灭性,离此果不生起,彼因即使过去等以"此有时"此说而说。由此即未行梵行者未得不转起法性的缘生不触及时差由未转故说"此生时"。或者余缘和合时虽不存在如存在,何况已存在的趣向果生性,彼说为"此生时"。因为尔时从彼生果故,尔时彼状态因以生果性而现起名为生起,非存在亦非彼状态,故应知彼状态性为生。
此中以"有时"说以存在性而已为缘性,显示缘起的无作用性。以"生时"显示生法性、非一切时性及趣向果生性,显示缘起的无常性。以"有时非无时,生时非灭时"以因义的处所出格词显示缘起的因缘集生起性。此中处所词的因义应知于由彼有性而见彼不离果有性中转起,如不施财于贫者时贫困增大,稻成熟时丰收生。出格词的因义于果的生起及本性转起,如"从羯罗罗有頞部陀,从頞部陀生闭尸",如"从雪山生恒河,从角生池"。由无明等性而见不离彼的行等性,由无明等而生起行等,由彼等作成,故彼等为生起、本性,所以为显示彼义作"此有时此生时"因义的处所出格说示。
因为此中"此有时此有,此生时此生"略说的缘起的"缘无明有行"等解说,所以了知如说有性及生为彼彼缘生法的缘性。因为离开以"唯有时非无时,唯生时非灭时"含决定的语词所显示的称为未灭性的有性及称为未转性或称为生起状态性的生而外,无有其他缘性,所以应知如说有性及生为缘性。因为即使论母中来的因等二十四缘,也应知为此缘性的差别。如是以根因缘生起等异名,以生住转住相住策励住结合住障碍住等异名所显示的因义,也应见摄入于此中。

584. Mūlakāraṇasaddaṃ apekkhitvā na akāraṇanti napuṃsakaniddeso, akāraṇāti attho. Akāraṇaṃ yadi siyā, suttaṃ paṭibāhitaṃ siyāti dassento ‘‘āsavasamudayā’’ti suttaṃ āharati. Pariyāyo kāraṇaṃ. Vaṭṭakathāya sīsabhāvo vaṭṭahetuno kammassāpi hetubhāvo. Tattha bhavataṇhāyapi hetubhūtā avijjā, tāya paṭicchāditādīnave bhave taṇhāya uppajjanato avijjā visesena sīsabhūtāti ‘‘mūlakāraṇa’’nti vuttā.

Purimāya koṭiyā apaññāyamānāya uppādavirahato niccataṃ gaṇheyyāti āha ‘‘evaṃ cetaṃ, bhikkhave, vuccatī’’tiādi. Tena ito pubbe uppannapubbatā natthīti apaññāyanato purimakoṭiapaññāyanaṃ vuttanti imamatthaṃ dasseti.

585. Avijjātaṇhāhetukkamena phalesu vattabbesu ‘‘sugatiduggatigāmino’’ti vacanaṃ saddalakkhaṇāvirodhanatthaṃ. Pūjitassa hi dvande pubbanipāto. Savarā kira maṃsassa aṭṭhinā alagganatthaṃ punappunaṃ tāpetvā koṭṭetvā uṇhodakaṃ pāyetvā virittaṃ sūnaṃ aṭṭhito muttamaṃsaṃ gāviṃ mārenti. Tenāha ‘‘aggisantāpā’’tiādi. Tattha yathā vajjhagāvī ca avijjābhibhūtatāya yathāvuttaṃ uṇhodakapānaṃ ārabhati, evaṃ puthujjano yathāvuttaṃ duggatigāmikammaṃ. Yathā pana sā uṇhodakapāne ādīnavaṃ disvā taṇhāvasena sītudakapānaṃ ārabhati, evaṃ puthujjano avijjāya nātibalavabhāvato duggatigāmikamme ādīnavaṃ disvā taṇhāvasena sugatigāmikammaṃ ārabhati. Dukkhe hi avijjaṃ taṇhā anuvattati, sukhe taṇhaṃ avijjāti.

586.Katthaci sutte. Ekadhammamūlikaṃ desananti avijjātaṇhāsu ekoyeva dhammo mūlaṃ etissāti ekadhammamūlikā, taṃ, tattha ekaṃ eva dhammaṃ mūlaṃ katvā paṭiccasamuppādadesanaṃ desetīti attho. Upanisīdati phalaṃ etthāti upanisā, kāraṇaṃ, avijjā upanisā etesanti avijjūpanisā. Assādānupassinoti upādāniyesu tebhūmakadhammesu visayabhūtesu assādetabbato assādasaññitaṃ sukhasomanassaṃ anupassanasīlassa. Appahīnāvijjatāya bālalakkhaṇayogena bālassa. Evanti avijjānivutattā, taṇhāsaṃyuttattā ca. Ayaṃ kāyoti ayaṃ mamañceva tumhākañca paccakkhabhūto saviññāṇakakāyo khandhapañcakaṃ. ‘‘Saḷāyatanapaccayā phasso’’ti (mahāva. 1; udā. 1) vacanato phassakāraṇañcetaṃ vuccatīti āyatanacchakkaṃ vā. Samudāgatoti uppanno. Bahiddhā ca nāmarūpanti bahiddhā saviññāṇakakāyo khandhapañcakaṃ, saḷāyatanāni vā. Itthetanti itthaṃ etaṃ. Attano ca paresañca pañcakkhandhā dvādasāyatanāni dvārālambanabhāvena vavatthitāni dvayaṃ nāmāti attho. Dvayaṃ paṭicca phassoti aññattha cakkhurūpādīni dvayāni paṭicca cakkhusamphassādayo vuttā, idha pana ajjhattikabāhirāni āyatanāni, mahādvayaṃ nāma kiretanti vuttaṃ. Ayamettha adhippāyo – aññattha ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso’’tiādinā (ma. ni. 1.204, 400; 3.421, 425, 426; saṃ. ni. 2.44; 

我来为您直译这段巴利文：
584"根因"词关系故作中性说"非因",意为非因。若是非因,则违背经,为显示此而引"漏集"经。方便为因。轮回说的最上性,轮回因的业也为因性。此中有爱的因性无明,由彼覆盖过患故于有生爱,无明特别为最上性故说"根因"。
由不知前际故无生,会执为常,故说"诸比丘,如是说此"等。由此显示此义:由不知从此前已生故说不知前际。
585.以无明爱因次第说诸果时,"趣善趣恶趣"说为不违语法相。因为复合词中尊贵者前说。据说猎人为使肉不粘骨而再三烤打,饮热水使清净,杀死牛使肉离骨。故说"火热"等。此中如将杀牛由无明胜故开始如说饮热水,如是凡夫如说恶趣业。如彼见饮热水过患由爱故开始饮冷水,如是凡夫由无明不甚强力见恶趣业过患由爱故开始善趣业。因为于苦爱随无明,于乐无明随爱。
586"某经中。一法根本说"即无明爱中唯一法为此根本为一法根本,彼意为于彼以唯一法为根本而说缘起说。果亲近依止此为亲依,因,无明为亲依彼等为无明亲依。"随观味"为于所执三界法成为境界中由应味故随观称为味的乐喜性。由未断无明故结合愚者相为愚者。"如是"由无明所覆,由爱相应故。"此身"即此我及你等现见有识身五蕴。由说"缘六处有触"故说此为触因,或说六处。"生起"即生。"外名色"即外有识身五蕴,或六处。"如是此"即如是此。意为自他五蕴十二处以门所缘性而住立名为二。"缘二有触"于他处说缘眼色等二有眼触等,但此中说内外处,据说此名为大二。此中此意趣 - 于他处以"缘眼及色生眼识,三和合为触"等;

4.60; kathā. 465) cakkhu ceva rūpā ca…pe… mano ceva dhammā cāti vuttāni dvayāni paṭicca cakkhusamphassādayo vuttā. Idha pana ‘‘ayañceva kāyo’’ti cakkhādinissaye sesadhamme cakkhādinissite eva katvā vuttaṃ cakkhādikāyaṃ ekattena ‘‘ajjhattikāyatana’’nti gahetvā, ‘‘bahiddhā ca nāmarūpa’’nti vuttaṃ rūpādiārammaṇaṃ ekatteneva ‘‘bāhirāyatana’’nti tāni ajjhattikabāhirāni āyatanāni paṭicca phasso vutto, tasmā mahādvayametanti.

Evañca katvā attano ca parassa ca pañcahi khandhehi, chahi āyatanehi cāti ayamattho dīpetabbovāti vuttaṃ. ‘‘Ayaṃ kāyo’’ti hi vuttāni sanissayāni cakkhādīni attano pañcakkhandhā, ‘‘bahiddhā nāmarūpa’’nti vuttāni rūpādīni paresaṃ. Tathā ayaṃ kāyo attano cha ajjhattikāni āyatanāni, bahiddhā nāmarūpaṃ paresaṃ bāhirānīti. Aññathā ajjhattikāyatanamatte eva ‘‘ayaṃ kāyo’’ti vuttena ajjhattikāyatanāneva attano pañcakkhandhā hontīti attano ca paresañca pañcahi khandhehi dīpanā na sambhaveyyāti. Saḷevāyatanānīti saḷeva phassakāraṇāni, yehi kāraṇabhūtehi āyatanehi uppannena phassena phuṭṭho bālo sukhadukkhaṃ paṭisaṃvedeti. Ādi-saddena ‘‘etesaṃ vā aññatarena. Avijjānīvaraṇassa, bhikkhave, paṇḍitassa taṇhāya sampayuttassā’’tiādi (saṃ. ni. 2.19) yojetabbaṃ. Imasmiñhi sutte saṅkhāre avijjātaṇhānissite eva katvā kāyaggahaṇena viññāṇanāmarūpasaḷāyatanāni gahetvā tasmiṃ kāye saḷāyatanānaṃ phassaṃ taṃnissitameva katvā vedanāya visesapaccayabhāvaṃ dassentena bhagavatā bālapaṇḍitānaṃ atītaddhāvijjātaṇhāmūlako vedanānto paṭiccasamuppādo dassito. Puna ca bālapaṇḍitānaṃ visesaṃ dassentena –

‘‘Yāya ca, bhikkhave, avijjāya nivutassa bālassa, yāya ca taṇhāya sampayuttassa ayaṃ kāyo samudāgato, sā ceva avijjā bālassa appahīnā, sā ca taṇhā aparikkhīṇā. Taṃ kissa hetu? Na, bhikkhave, bālo acari brahmacariyaṃ sammā dukkhakkhayāya. Tasmā bālo kāyassa bhedā kāyūpago hoti, so kāyūpago samāno na parimuccati jātiyā…pe… dukkhasmāti vadāmī’’ti (saṃ. ni. 2.19) –

Vedanāpabhavaṃ sāvijjaṃ taṇhaṃ dassetvā, upādānabhave ca tannissite katvā ‘‘kāyūpago hotī’’tiādinā jātiādike dassentena paccuppannahetusamuṭṭhānato pabhuti ubhayamūlavasena paṭiccasamuppādo vutto, tabbipariyāyena ca paṇḍitassa paccuppannahetuparikkhayato pabhuti ubhayamūlako paṭilomapaṭiccasamuppādoti.



我来为您直译这段巴利文：
4.60.等所说缘眼及色等...乃至意及法等二而说有眼触等。但此中"此身"说以眼等所依余法为眼等所依,以一性摄眼等身为"内处",以"外名色"说色等所缘以一性为"外处",说缘彼内外处有触,所以此为大二。
如是作已应显示以自他五蕴及六处此义故说。因为"此身"所说有所依眼等为自五蕴,"外名色"所说色等为他。如是此身为自六内处,外名色为他外处。否则唯内处说"此身"时内处即为自五蕴,则不能显示以自他五蕴。"六处"即六触因,由彼等作因处生起的触所触,愚者感受苦乐。以"等"字应配合"或彼等任一。诸比丘,无明所覆的贤者,爱相应的"等。因为此经世尊以行为无明爱所依,以身摄取识名色六处,以彼身六处的触为彼所依,显示为受的特殊缘,显示愚者贤者以过去世无明爱为根至受的缘起。又显示愚者贤者的区别:
"诸比丘,由覆盖愚者的无明,由相应的爱此身生起,彼愚者无明未断,彼爱未尽。何因?诸比丘,愚者未正行梵行令苦尽。所以愚者身坏时趣身,彼趣身者不脱生...乃至...苦,我说。"
显示受生有无明的爱,以取有为彼所依,以"趣身"等显示生等,从现在因生起起以二根方式说缘起,以相反方式贤者从现在因尽起以二根方式说逆缘起。

587.Pūretunti vaḍḍhetuṃ, upacinitunti attho. Duggatigāmikammassa visesapaccayattā avijjā ‘‘avindiyaṃ vindatī’’ti vuttā, tathā visesapaccayo vindiyassa na hotīti ‘‘vindiyaṃ na vindatī’’ti ca. Attanissitāni katvā cakkhuviññāṇādīnaṃ pavattanaṃ uppādanaṃ āyatanaṃ. Sammohabhāveneva anabhisamayabhūtattā aviditaṃ aññātaṃ karoti. Antavirahite javāpetīti vaṇṇāgamavipariyāyavikāravināsadhātuatthavisesayogehi pañcavidhassa niruttilakkhaṇassa vasena a-kāra vi-kāra ja-kāre gahetvā aññesaṃ vaṇṇānaṃ lopaṃ, ja-kārassa ca dutiyassāgamaṃ katvā ‘‘avijjā’’ti vuttaṃ. Byañjanatthaṃ vatvā sabhāvatthaṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Cakkhuviññāṇādīnaṃ vatthārammaṇāni ‘‘idaṃ vatthu, idaṃ ārammaṇa’’nti avijjāya ñātuṃ na sakkāti avijjā tappaṭicchādikā vuttā. Vatthārammaṇasabhāvachādanato eva avijjādīnaṃ paṭiccasamuppādabhāvassa, jarāmaraṇādīnaṃ paṭiccasamuppannabhāvassa ca chādanato paṭiccasamuppādapaṭiccasamuppannacchādanaṃ veditabbaṃ.

Apaccakkhitvāti paccakkhānaṃ akatvā apaṭikkhipitvā. Upakārakaṭṭho paccayaṭṭho yathā piṇḍapātādi sarīrassa.

Saṅkhatamabhisaṅkharontīti yathā saṅkhataṃ hoti, evaṃ abhisaṅkharonti. Saṅkhārasaddaggahaṇena āgatā saṅkhārā saṅkhārasaddena āgatasaṅkhārā. Yadipi avijjāpaccayā saṅkhārāpi saṅkhārasaddena āgatā, te pana imissā desanāya padhānāti visuṃ vuttā, tasmā ‘‘duvidhā’’ti ettha saṅkhārasaddena āgatasaṅkhāresu abhisaṅkharaṇakasaṅkhāraṃ vajjetvā tadaññe saṅkhārasaddena āgatasaṅkhārā yojetabbā. Saṅkhārasaddena āgatasaṅkhārāti vā samudāyo vutto. Tadekadesā ca idha vaṇṇetabbabhāvena gahitā avijjāpaccayā saṅkhārā, tasmā vaṇṇetabbasabbasaṅgāhakavasena duvidhatā vuttāti veditabbā. ‘‘Paṭhamaṃ nirujjhati vacīsaṅkhāro’’tiādinā (ma. ni. 1.464) vitakkavicāraassāsapassāsasaññāvedanāvacīsaṅkhārādayo vuttā, na avijjāpaccayā saṅkhāresu vuttā kāyasañcetanādayo.

Saṅkhatasaṅkhārā nāma yathāsakaṃ paccayehi saṅkhatattā. Satipi paccayanibbattānaṃ sabbesampi saṅkhatabhāve ‘‘mametaṃ phala’’nti tatthābhimukhena viya kammunā nibbattitattā tebhūmakavipākakaṭattārūpesu sātisayo saṅkhatabhāvoti adhippāyena aṭṭhakathāyaṃ (visuddhi. 

我来为您直译这段巴利文：
587"充满"即增长,意为积集。由为恶趣业的特殊缘,无明说为"得不应得",如是非特殊缘于应得故说"不得应得"。以自所依而转起生起眼识等为处。由迷痴性故为不通达性而使成为未知未了。使奔无边际即以音声来转变坏灭界义特殊结合,由五种语言相力取a音vi音ja音,其他音删除,ja音第二位来而说"无明"。说了字义后为显示自性义说"又"等。眼识等的所依所缘"此所依,此所缘"由无明不能知,故说无明覆蔽彼。由覆蔽所依所缘自性故覆蔽无明等为缘起性,老死等为缘生性,应知覆蔽缘起及缘生。
"不舍断"即不作舍断不排除。资助义为缘义如托钵食等对身体。
"作有为"即如为有为而作。"以行词所摄行"即以行词所来的行。虽然缘无明的行也由行词所来,但彼等为此说的主要故别说,所以"二种"此中于以行词所来的行中除去作行外,其余以行词所来的行应配合。或以行词所来的行说为总合。彼一分此中以应阐释性取缘无明的行,所以应知以摄一切应阐释力说二种性。以"先灭语行"等说寻伺出入息想受语行等,不说缘无明行中说的身思等。
"有为行"名由各自缘作有为故。虽然由缘所生的一切有有为性,由业如趣向"此我果"而生故,于三界异熟及所作色中殊胜有为性,此为义趣于注释中;;;

2.587) kammanibbattānaṃ abhisaṅkhatasaṅkhāratā vuttā. Pāḷiyaṃ pana tathā āgataṭṭhānassa abhāvato ‘‘tepi …pe… ettheva saṅgahaṃ gacchantī’’ti vuttaṃ. Aniccā vata saṅkhārāti vuttā ubhuādisamuṭṭhānāpi sabbadhammā. Abhisaṅkharaṇakasaṅkhāroti vuccati attano phalassa abhisaṅkharaṇato. Kāyapayogasamuṭṭhāpanavīriyaṃ kāyikavīriyaṃ. Abhisaṅkhārassāti payogavegassa.

Vācaṃ saṅkharotīti vacīsaṅkhāro. Kāyena saṅkharīyatīti kāyasaṅkhāro. Cittena saṅkharīyati, cittaṃ vā saṅkharotīti cittasaṅkhāro. Saṅkhepato pana sabbepi yathārahaṃ saṅkharonti, saṅkharīyantīti ca saṅkhārāti veditabbā. Vuttanti saṅkhāraṭṭhapaccayaṭṭhādimāha.

Namatīti ekantasārammaṇatāya ārammaṇābhimukhaṃ namati. Paritassatīti pipāsati, taṇhāparitāpatāya vā vicalati. Upādiyatīti daḷhaṃ ādiyati. Bhavatīti upapattibhavaṃ sandhāyāha. Bhāvayatīti kammabhavaṃ. Cuti khandhānaṃ maraṇanti ‘‘maranti etenā’’ti vuttaṃ. Dukkhā vedanā uppādadukkhā, ṭhitidukkhāti ca katvā ‘‘dvedhā khaṇatī’’ti vuttaṃ. Āyāso parissamo visādo.

Niddiṭṭhanayadassananti yathāniddiṭṭhavidhisandassanaṃ. Kevala-saddo asammissavācako ca hoti ‘‘kevalā sālayo’’tiādīsu, niravasesavācako ca ‘‘kevalā aṅgamagadhā’’tiādīsu, tasmā dvidhāpi atthaṃ vadati. Tattha asammissassāti sukharahitassa. Na hi ettha kiñci uppādavayarahitaṃ atthi. Sakalassāti sabbabhavādigatassa, sabbakālikassa ca.

588. ‘‘Lakkhaṇekavidhādito’’ti ettha ādi-saddo paccekaṃ parisamāpetabboti dassento āha ‘‘lakkhaṇādito’’ti. Sampayutte, taṃsamaṅgipuggale vā sammohayatīti sammohanarasā. Ārammaṇasabhāvassa chādanaṃ hutvā gayhatīti chādanapaccupaṭṭhānā. ‘‘Āsavasamudayā avijjāsamudayo’’ti (ma. ni. 1.103) vacanato āsavapadaṭṭhānā. Paṭisandhijananatthaṃ āyūhanti byāpāraṃ karontīti āyūhanarasā. Rāsikaraṇaṃ vā āyūhanaṃ. Cetanāsabhāvattā cetanā hutvā gayhatīti cetanāpaccupaṭṭhānā. Nāmarūpassa purecārikabhāvena pavattatīti pubbaṅgamarasaṃ. Purimabhavena saddhiṃ ghaṭanaṃ hutvā gayhatīti paṭisandhipaccupaṭṭhānaṃ. Viññāṇena saha, aññamaññañca sampayujjatīti sampayogarasaṃ. Samaṃ pakārehi yogo sampayogo. Visuṃ abhāvo avinibbhogo. Rūpaṃ sampayogābhāvato vikiratīti vikiraṇarasaṃ. Tato eva hi pisiyamānā taṇḍulādayo vikiranti, cuṇṇībhūtā viddhaṃsanti, nāmassa kadāci kusalādibhāvopi atthīti tato visesanatthaṃ ‘‘abyākatapaccupaṭṭhāna’’nti vuttaṃ. ‘‘Acetano abyākato’’ti (visuddhi. 1.311; vibha. aṭṭha. 173) ettha viya anārammaṇatā vā abyākatatā daṭṭhabbā. Āyatanalakkhaṇanti ghaṭṭanalakkhaṇaṃ, āyānaṃ tananalakkhaṇaṃ vā. Dassanassa yathāsakaṃ visayaggahaṇassa karaṇato dassanarasaṃ. ‘‘Dassanādirasa’’nti pana sammohavinodaniyaṃ vuttaṃ. Vatthudvārabhāvapaccupaṭṭhānaṃ yathārahaṃ viññāṇamanoviññāṇadhātūnanti adhippāyo. Vatthuggahaṇañcettha cakkhādipañcakāpekkhaṃ. Akusalavipākupekkhāya aniṭṭhabhāvato dukkhena, itarāya iṭṭhabhāvato sukhena saṅgahitattā ‘‘sukhadukkhapaccupaṭṭhānā’’ti vuttaṃ. Dukkhasamudayattā hetulakkhaṇā taṇhā. ‘‘Tatratatrābhinandinī’’ti (ma. ni. 1.91, 460; saṃ. ni. 

我来为您直译这段巴利文：
2.587.注释中说由业所生为能作行性。但在圣典中因无如是来处故说"彼等...乃至...摄入于此"。"诸行实无常"说一切由触等生起的诸法。说为"能作行"由作其果故。身加行生起的精进为身精进。"能行"即加行势。
语行即作语。身行即由身所作。心行即由心所作,或作心。略说则一切如应作及被作为行应知。"说"即说行处缘处等。
"倾向"即由定有所缘性向所缘倾向。"渴求"即渴望,或由爱热恼而动摇。"取著"即坚固执取。"有"说关系生有。"造作"即业有。死为诸蕴的死故说"由此而死"。苦受以生苦、住苦而作故说"二种掘"。忧恼为劳累沮丧。
"所说方式显示"即如所说方法显示。"唯"字说非混合如"唯有沙罗树"等,说无余如"唯有央伽、摩揭陀"等,所以说二种义。此中"非混合"即无乐。因为此中无有离生灭者。"完全"即一切有等趣,及一切时。
588"由相一性等"此中等字应各自结束故说"由相等"。令相应或具彼补特伽罗迷惑为迷惑作用。成为覆盖所缘自性而取为覆盖现起。由"漏集故无明集"说故以漏为足处。为结生故勤作加行为勤作用。或勤作为作聚。由思自性故成为思而取为思现起。以前行性转起名色为先行作用。成为与前有结合而取为结生现起。与识俱及互相相应为相应作用。以种种方式结合为相应。无别为不相离。色由无相应故分散为分散作用。所以被碾的稻等分散成粉碎,名有时为善等性故为别义说"无记现起"。应见如"无心无记"此中无所缘性为无记性。"处相"即碰触相,或伸延所触相。由作见等各自境取为见作用。但《除痴》中说"见等作用"。所依门性现起为识意识界等之意。此中所依摄取是关系眼等五。由不善异熟舍因非可爱性故摄于苦,其他由可爱性故摄于乐,故说"乐苦现起"。爱由苦集性故为因相。"彼彼欢喜;;;;

5.1081; vibha. 203; mahāva. 14) vacanato abhinandanarasā. Cittassa, puggalassa vā rūpādīsu atittabhāvo hutvā gayhatīti atittabhāvapaccupaṭṭhānā. Amuñcanarasaṃ taṇhādiṭṭhābhinivesavasena. Taṇhādaḷhattaṃ hutvā kāmupādānaṃ, sesāni diṭṭhi hutvā upaṭṭhahantīti taṇhādaḷhattadiṭṭhipaccupaṭṭhānaṃ. Kammupapattibhavavasena bhavassa lakkhaṇādayo yojetabbā.



我来为您直译这段巴利文：
5.1081.说故为欢喜作用。成为心或补特伽罗于色等不满足性而取为不满足现起。由爱见执著力故为不舍作用。取成为爱坚固性为欲取,其余成为见而现起为爱坚固性见现起。应配合有以业生有方式的相等。
provided by EasyChat

589.Mohādibhāvatoti ettha ādi-saddena ananubodhādīnaṃ saṅgaho. Dukkhādīsu aññāṇavasena appaṭipatti, asubhādīsu subhādivipallāsavasena micchāpaṭipatti. Diṭṭhivippayuttavasena vā appaṭipatti, diṭṭhisampayuttavasena micchāpaṭipatti. Dvārārammaṇatoti dvārato, ārammaṇato ca chasu dvāresu, chasu ārammaṇesu ca pavattanato. Ayaṃ pana vibhāgo na avijjāya eva, aññesupi paṭiccasamuppādaṅgesu arūpadhammānaṃ labbhatīti āha ‘‘sabbesupī’’ti.

Vipākadhammadhammādibhāvatoti ettha ādi-saddena nevasekkhānāsekkhasaṃyojaniyādibhāve saṅgaṇhāti. Catuyonisaṃvattanatoti catuyonipariyāpannattabhāvanibbattanato.

Lokiyavibhāgādibhāvatoti ettha ādi-saddena abyākatasappaccayasaṅkhatādibhāve saṅgaṇhāti. Sahetukāhetukāditoti ādi-saddena sasaṅkhārāsaṅkhārādibhede saṅgaṇhāti.

Kāmaṃ nāmarūpaṃ paccuppannaddhavasena vuccati, tathāpi yathā paccuppannaṃ, evaṃ atītānāgatampīti addhadvayapariyāpannassāpi nayato gahetabbattā vuttaṃ ‘‘atītādito tividha’’nti.

Sañjātisamosaraṇaṭṭhānatoti viññāṇataṃsampayuttadhammānaṃ uppattipavattidesabhāvato. ‘‘Bhūtappasādaviññāṇato’’ti pāṭho yutto. ‘‘Viññāṇādito’’ti pana paṭhanti. Ekasesanayena bāhirāyatanassāpi saṅgahe sati ādi-saddena tassa saṅgahitatā daṭṭhabbā. Nobhayagocaranti manāyatanamāha. Na hi arūpadhammānaṃ desavasena āsannatā, dūratā vā atthi aviggahattā, tasmā manāyatanassa gocaro manāyatanaṃ sampatto, asampatto vāti na vuccati. Phassādīnampīti ettha phasso tāva phusanasabhāvato, lokiyasāsavādibhāvato ca ekavidho. Paṭighasamphassaadhivacanasamphassabhedato, sahetukādibhāvato ca duvidho. Bhavattayapariyāpannato, vedanāttayasampayogato , ahetukaduhetukatihetukato ca tividho. Yonigativasena catubbidho, pañcavidho ca.

Vedanā anubhavanalakkhaṇato, lokiyasāsavādibhāvato ca ekavidhā. Pañcadvārikamanodvārikabhedato duvidhā. Sukhādibhedato tividhā. Yonigativasena catubbidhā, pañcavidhā ca. Chaḷārammaṇabhedato chabbidhā.

Taṇhā lokassa samudayabhāvato ekavidhā. Duvidhā diṭṭhisampayuttavippayuttabhāvato. Tividhā kāmabhavavibhavataṇhābhedato. Catubbidhā catumaggapaheyyato. Pañcavidhā rūpābhinandanādibhāvato. Chabbidhā chataṇhākāyabhedato.

Upādānaṃ ekavidhaṃ daḷhaggāhabhāvato. Duvidhaṃ taṇhādiṭṭhibhedato. Tividhaṃ bhavattayūpanissayabhāvato. Catubbidhaṃ kāmupādānādibhedato. Pañcavidhaṃ pañcagatisaṃvattanato.

Bhavo ekavidho lokiyasāsavādibhāvato. Duvidho kammupapattibhedato. Tividho kāmabhavādibhedato. Catubbidho caturupādānapaccayato. Pañcavidho pañcagatisaṃvattanato. Chabbidho kāmakammabhavādibhedato. Sattavidho sattaviññāṇaṭṭhitisaṅgahato. Aṭṭhavidho caturupādānapaccayakammabhavādibhedato. Navavidho kāmabhavādibhedato.

Jāti ekavidhā tattha tattha bhave paṭhamābhinibbattibhāvato. Duvidhā rūpakkhandhasaṅkhārakkhandhasaṅgahato. Tividhā bhavattayapariyāpannato. Yonigativasena catubbidhā, pañcavidhā ca. Iminā nayena jarāmaraṇādīnampi ekavidhādibhāvo veditabbo.



我来为您直译这段巴利文：
589"迷痴等性"此中等字摄不了解等。由于苦等无知力故不行,由于不净等见净等颠倒力故邪行。或由离见力故不行,由具见力故邪行。"门所缘"即由门及所缘,于六门六所缘中转起。但此分别不仅无明,其他缘起支中无色法亦得,故说"于一切"。
"异熟法法等性"此中等字摄非学非无学系缚等性。"趣四生"即生起四生所摄自体。
"世间分别等性"此中等字摄无记有缘有为等性。"有因无因等"等字摄有行无行等差别。
虽然名色说关系现在世,如是过去未来二世所摄亦应依理摄取故说"从过去等三种"。
"生起汇集处"即识及相应法生起转起处所性。"从界净及识"为适当读法。但读"从识等"。以一存法摄外处时,应见以等字摄彼。"非二行境"说意处。因为无色法由无形故无有依处的近远,所以不说意处的行境为已至意处或未至。"触等"此中首先触由触性,世间有漏等性故一种。由有对触、增语触差别,有因等性故二种。由三有所摄,相应三受,无因二因三因故三种。由生趣力四种及五种。
受由领纳相,世间有漏等性故一种。由五门意门差别故二种。由乐等差别故三种。由生趣力四种及五种。由六所缘差别故六种。
爱由世间集性故一种。二种由相应离见性。三种由欲有爱非有爱差别。四种由四道所断。五种由喜乐色等性。六种由六爱身差别。
取由坚执性故一种。由爱见差别故二种。由为三有近依性故三种。由欲取等差别故四种。由趣五趣故五种。
有由世间有漏等性故一种。由业生差别故二种。由欲有等差别故三种。由缘四取故四种。由趣五趣故五种。由欲业有等差别故六种。由摄七识住故七种。由缘四取业有等差别故八种。由欲有等差别故九种。
生由于彼彼有初生性故一种。由摄色蕴行蕴故二种。由三有所摄故三种。由生趣力故四种及五种。以此方式应知老死等亦一种等性。

590. Sokādīnampi gahitattā aṅgabahuttappasaṅge ‘‘dvādasevā’’ti aṅgavavatthānaṃ veditabbaṃ. Na hi sokādayo aṅgabhāvena vuttā, phalena pana kāraṇaṃ avijjaṃ mūlaṅgaṃ dassetuṃ te vuttā. Jarāmaraṇabbhāhatassa hi bālassa te sambhavantīti sokādīnaṃ jarāmaraṇakāraṇatā vuttā, na pana ‘‘kāyikāya dukkhāya vedanāya phuṭṭho’’ti ca sutte jarāmaraṇanimittañca dukkhaṃ saṅgahitanti taṃ tannimittānaṃ jarāmaraṇabbhāhatassa sambhave sādhakabhāvena vuttaṃ. Yasmā pana jarāmaraṇeneva sokādīnaṃ ekasaṅkhepo kato, tasmā tesaṃ jātipaccayatā yujjati. Jarāmaraṇapaccayabhāve hi avijjāya ekasaṅkhepo kātabbo siyā. Jātipaccayā pana jarāmaraṇaṃ , sokādayo ca sambhavantīti tattha jarāmaraṇaṃ ekantikaṃ aṅgabhāvena gahitaṃ. Sokādayo pana rūpabhavādīsu abhāvato anekantikā kevalaṃ pākaṭena phalena avijjānidassanatthaṃ gahitā. Tena anāgate jātiyā sati tato parāya paṭisandhiyā hetuhetubhūtā avijjā dassitāti bhavacakkassa avicchedo dassito hotīti. Suttañca sokādīnaṃ avijjā kāraṇanti etasseva atthassa sādhakaṃ daṭṭhabbaṃ, na sokādīnaṃ bālassa jarāmaraṇanimittatāmattassa. ‘‘Assutavā puthujjano’’ti hi vacanena avijjā sokādīnaṃ kāraṇanti dassitā, na ca jarāmaraṇanimittameva dukkhaṃ dukkhanti.

Aparo nayo jarāmaraṇampi paccayo, aññathā dvādasaṅgāni na paripūrenti. Kassa pana so paccayo? Sokādīnaṃ. Yadi evaṃ kasmā ‘‘jarāmaraṇapaccayā sokādayo sambhavantī’’ti avatvā ‘‘jātipaccayā jarāmaraṇaṃ, sokādayo ca sambhavantī’’ti vuttanti? Yasmā tadaññenapi dukkhadhammena phuṭṭhassa te sambhavanti, tasmā appahīnasaṃyojanassāpi tesaṃ tappaccayatā na ekaṃsikāti jātipaccayatāva vuttā. Atha vā jarāmaraṇaggahaṇena upapattibhavo saṅgahito. Upādinnakkhandhaparipāko hi āyuno saṃhāni, indriyānaṃ paripāko ca jarā, tesañca bhedo maraṇanti. Sati ca upapattibhave tattha katupacitaṃ, porāṇaṃ vā kammaṃ kammabhavo, kammādiupaṭṭhāne cutianantaraṃ paṭisandhiṃ janetīti upapattibhavo jātiyā paccayo, tasmā jarāmaraṇampi jātiyā paccayatāya paṭiccasamuppādo. Yasmā pana ‘‘bhavapaccayā jātī’’ti ettheva upapattibhavassa jātiyā paccayatā saṅgahitā, tasmā vuttapariyāyasaṅgahato ca ‘‘jarāmaraṇapaccayā jātī’’ti na vuttaṃ. Evaṃ jarāmaraṇassāpi paccayabhāvasiddhito paṭiccasamuppādatāti dvādasaṅgatā vavatthitāti veditabbā. Tenāha ‘‘dvādasevā’’tiādi. Ayaṃ tāvāti ‘‘desanābhedato’’tiādinā vuttaṃ atthasaṃvaṇṇanaṃ sandhāyāha.

Avijjāpaccayāsaṅkhārapadakathāvaṇṇanā

591.Ayaṃ panāti idāni vakkhamānaṃ. ‘‘Katamā ca, bhikkhave, avijjā dukkhe aññāṇa’’ntiādinā (ma. ni. 

我来为您直译这段巴利文：
590.由取忧等时,支增多过失中应知"唯十二"为支确定。因为忧等非以支性说,但为以果显示因无明根支而说彼等。因为为老死所击者愚者彼等生起,故说忧等为老死因性,但非如经"为身苦受所触"中摄取老死因及苦,以彼为老死所击者生起证成而说。但因老死与忧等作一摄故,彼等以生为缘是适当的。因为若为老死缘性则应与无明作一摄。但缘生有老死及忧等生起,此中老死必定取为支性。但忧等由色有等中无故不必定,仅取为以显明果显示无明。由此显示未来有生故,彼后结生之因因性无明,故显示有轮无断。经应见证成忧等的无明为因此义,非仅忧等为愚者老死因性。因为以"无闻凡夫"说显示无明为忧等因,非仅老死因苦为苦。
另一理趣老死亦为缘,否则十二支不圆满。但为何缘?为忧等。若如是,何故不说"缘老死忧等生起"而说"缘生有老死及忧等生起"?因为由其他苦法所触者彼等亦生起,所以未断结者彼等以彼为缘性非决定,故说唯以生为缘。或以老死摄取生有。因为已取蕴成熟为寿减损,诸根成熟为老,彼等破坏为死。有生有时于彼所作积集或旧业为业有,于业等现起死后立即生结生故生有为生缘,所以老死亦以生为缘性为缘起。但因"缘有生"此中已摄取生有为生缘性,所以由摄已说方便故不说"缘老死生"。如是由成就老死亦为缘性故,应知缘起性确立为十二支性。故说"唯十二"等。"此且"说关系"由说分别"等所说义释。
无明缘行句话注释
591"此"即今将说。以"诸比丘,何为无明?于苦无知"等;

1.103) suttantesu catuṭṭhānikā avijjā vuttāti ‘‘suttantapariyāyenā’’ti vuttaṃ. Nikkhepakaṇḍe (dha. sa. 1106) pana suttantesu catūsu ṭhānesu kathitāya eva avijjāya aṭṭhasu ṭhānesu kiccajātito kathitattā tadatthavaṇṇanāvasena vibhāvanaṃ kātuṃ ‘‘abhidhammapariyāyenā’’ti ārabhitvā ‘‘vuttañheta’’ntiādi vuttaṃ. Ahāpetvā vibhajitabbaṃ. Vibhajanañhi abhidhammapariyāyo. ‘‘Aṭṭhasu ṭhānesu aññāṇa’’nti ānetvā taṃ sambandhitabbaṃ. Sesaṭṭhānesūti dukkhasamudayesu, pubbantādīsu ca. Ārammaṇavasenāti ārammaṇakaraṇavasenāpi. Idhāti imasmiṃ ‘‘dukkhe aññāṇa’’ntiādike pāṭhe. Sāti avijjā. Uppannāti asamūhatuppannā, pageva paccuppannā. ‘‘Paṭicchādetvā’’ti ettha vuttaṃ paṭicchādanākāraṃ dassetuṃ ‘‘yāthāvasarasalakkhaṇaṃ paṭivijjhituṃ na detī’’ti vuttaṃ. Rasitabbo paṭivijjhitabbo sabhāvo raso, attano raso saraso, yāthāvo yathābhūto saraso yāthāvasaraso, yo ‘‘pīḷanaṭṭho’’tiādinā (paṭi. ma. 2.8) vutto dukkhasaccappabhedā eva ca pubbantādayo, so eva lakkhitabbattā yāthāvasarasalakkhaṇaṃ. Taṃ paṭivijjhituṃ paccakkhato jānituṃ na deti.

Tadubhayanti pubbantañceva aparantañca atītaṃ, anāgatañca khandhapañcakaṃ. Pubbantāparantabhāgavantatāya vā paccuppannaddhabhūto majjhanto pubbantāparanto. Ayaṃ avijjā ime saṅkhārāti idappaccayatāpaṭiccasamuppannadhammesu paccakkhato jānanākāradassanaṃ. Etthāti etesu dukkhādīsu. Yadipi avijjā dukkhādīsu ārammaṇakaraṇavasenapi pavattati, yathā pana nirodhamagge ārammaṇaṃ kātuṃ asakkontī te jānitukāmassa tappaṭicchādanavasena, anirodhamaggesu nirodhamaggaggahaṇakāraṇabhāvena ca pavattamānā te yāthāvato paṭivijjhituṃ na deti, evaṃ dukkhādīsupīti veditabbaṃ. Tathā hi vuttaṃ ‘‘paṭicchādanavaseneva idhādhippetā’’ti. Dukkhādivisayo andhatamakaro, lobhādīnañca andhatamakarānaṃ paccayabhūto adassanākāro aññāṇaṃ.

592.Puññādayoti puññābhisaṅkhārādayo. Tattha punāti attano santānaṃ apuññaphalato, dukkhasaṃkilesato ca sodhetīti puññaṃ. Hitasukhajjhāsayena puññaṃ karotīti tannipphādanena kārakassa ajjhāsayaṃ pūreti, pujjabhavaṃ nibbattetīti vā puññaṃ. Iti pūrako, pujjanibbattako ca niruttinayena puññanti veditabbo. Puññañca so attano phalassa abhisaṅkharaṇaṭṭhena abhisaṅkhāro cāti puññābhisaṅkhāro. Puññapaṭipakkhato apuññanti vuttavipariyāyena apuññābhisaṅkhāro veditabbo. Samādhipaccanīkānaṃ atidūratāya na iñjati, aniñjañca bhavaṃ abhisaṅkharotīti āneñjābhisaṅkhāro. Kāyena pavattito, kāyato vā pavatto, kāyassa vā saṅkhāroti kāyasaṅkhāro. Vacīcittasaṅkhāresupi eseva nayo. Tattha paṭhamattiko parivīmaṃsanasuttādivasena gahito. Tattha hi ‘‘puññaṃ ce saṅkhāraṃ abhisaṅkharoti, puññūpagaṃ hoti viññāṇa’’ntiādinā (saṃ. ni. 2.51) āgataṃ. Dutiyattiko vibhaṅgasuttavasena. Tattha hi ‘‘tayome, bhikkhave, saṅkhārā. Katame tayo? Kāyasaṅkhāro vacīsaṅkhāro cittasaṅkhāro’’ti (saṃ. ni. 

我来为您直译这段巴利文：
1.103.经中说四处无明故说"依经方式"。但于论母中经中所说四处无明,于八处由作用生起所说故,为依彼义注释方式显明而起说"依阿毗达摩方式"等说"因说此"等。应不减而分别。因为分别是阿毗达摩方式。引来"于八处无知"应与彼相连。"余处"即于苦集,及前际等。"由所缘"即亦由作所缘。"此"即此"于苦无知"等文。"彼"即无明。"生起"即未断生起,何况现在。"覆盖"此中为显示所说覆盖行相说"不令通达如实自味相"。应尝味应通达自性为味,自味为自味,如实自味为如实自味,即以"逼迫义"等所说苦谛差别及前际等,彼即由应相故为如实自味相。不令通达即不令现前了知。
"彼二"即前际及后际,即过去未来五蕴。或由有前际后际分故,现在世为中际为前际后际。此无明此行即于此缘性缘生法中现前了知行相显示。"此"即此等苦等。虽然无明于苦等亦由作所缘方式转起,但如于灭道不能作所缘,对欲知彼者由覆蔽彼方式,及于非灭道由为取灭道因性而转起,不令如实通达彼,如是于苦等应知。如是说"仅由覆蔽方式此中意取"。苦等境的黑暗作者,及贪等黑暗作者的缘性不见行相为无知。
592"福等"即福行等。此中由清净自相续离不福果及苦污垢故为福。以利乐意乐作福故由成就彼圆满作者意乐,或生可敬有故为福。如是由语源法以圆满者及可敬生者为福应知。福及彼由为其果作用义为行故为福行。由相反福故为不福,应知以所说相反方式为不福行。由远离定对治故不动,及作不动有故为不动行。由身转起,或从身起,或为身之行为身行。于语行心行亦此理。此中第一三由观察经等方式取。因为彼中以"若作福行,识成就福"等来。第二三由分别经方式。因为彼中"诸比丘,此三行。何三?身行语行心行";;

2.28) vuttaṃ.

Vitthārato panātiādi puññābhisaṅkhārādīnaṃ sarūpato, pabhedato ca vibhāvanaṃ. Bhāvanāvaseneva pavattā, na dānasīlavasenāti tattha labbhamānaṃ puññakiriyavatthuṃ dasseti. Evañca katvā arūpāvacaracetanāpi ‘‘bhāvanāvasenevapavattā’’ti vuttā. Ye pana ‘‘bhāvanāvasenevā’’ti avadhāraṇena abhiññācetanaṃ nivattetīti vadanti, tadayuttaṃ tāsampi avijjāpaccayatāya viya puññābhisaṅkhārabhāvassa ca icchitattā. Aññathā abhiññācittuppādassa puññakiriyavatthūsu asaṅgaho eva siyā, na ca yuttaṃ ‘‘kusalañca puññakiriyavatthuñca na hotī’’ti. Pāṇātipātādīti ādi-saddena na tadavasiṭṭhaakusalakammapathānaṃyeva gahaṇaṃ, atha kho anavasesaakusalakammassāpi gahaṇaṃ daṭṭhabbaṃ.

Itaresu panāti kāyasaṅkhārādīsu. Puññābhisaṅkhārādayo pavattamānā imehi dvārehi pavattantīti dvārato pavattidassanatthaṃ. ‘‘Samavīsati cetanā’’ti kasmā vuttaṃ, yadi kāyavacīviññattiyo samuṭṭhāpentiyo kusalākusalacetanā kāyasaṅkhāro, vacīsaṅkhāroti ca vuccanti, evaṃ sante abhiññācetanāyapi kusalāya tathā pavattāya vacīsaṅkhārabhāvo vattabboti codanaṃ sandhāyāha ‘‘abhiññācetanā’’tiādi. Etthāti kāyavacīsaṅkhāraggahaṇe, kāyavacīsañcetanāggahaṇe vā. Na gahitāti aṭṭhakathāyaṃ na gahitā ‘‘abhiññācetanā viññāṇassa paccayo na hotī’’ti. Kasmā pana na hoti, nanu sāpi kusalā, vipākadhammā cāti? Saccametaṃ, anupacchinnataṇhāvijjamāne pana santāne sabyāpārappavattiyā tassā kusalatā, vipākadhammatā ca vuttā, na vipākuppādanena. Sā pana vipākaṃ uppādentī rūpāvacarameva uppādeyya. Na hi aññabhūmikaṃ kammaṃ aññabhūmikaṃ vipākaṃ uppādetīti. Attanā sadisārammaṇaṃ tiṭṭhānikameva ca uppādeyya cittuppādakaṇḍe rūpāvacaravipākassa kammasadisārammaṇasseva vuttattā. Na ca rūpāvacaravipāko parittādiārammaṇo atthi, abhiññācetanā ca parittādiārammaṇāva hoti. Tasmā vipākaṃ na uppādetīti viññāyati. Kasiṇesu ca uppāditassa catutthajjhānasamādhissa ānisaṃsabhūtā abhiññā. Yathāha ‘‘so evaṃ samāhite citte’’tiādi (dī. ni. 1.244-245; ma. ni. 

我来为您直译这段巴利文：
2.28.说。
"广说"等为由自性及差别显明福行等。仅由修习方式转起,非由布施戒方式,显示此中所得福业事。如是作已说无色界思亦"仅由修习方式转起"。但有说以"仅由修习"简别排除神通思者,彼不适当,因为如无明缘性亦欲求彼等为福行性。否则神通心生起不摄于福业事,而不适当说"不为善及福业事"。"杀生等"等字非仅取彼余不善业道,应见亦取无余不善业。
"于其他"即于身行等。福行等转起由此等门转起为显示由门转起。为何说"二十思",若身语表生起善不善思说为身行语行,如是应说神通思亦善如是转起为语行,关系此质难说"神通思"等。"此中"即于身语行摄取,或于身语思摄取。"不取"即于注释不取"神通思不为识之缘"。但为何不是,岂非彼亦是善是异熟法?此是真实,但于未断爱无明相续中由有加行转起说彼善性及异熟法性,非由生异熟。但彼生异熟当生色界。因为非他地业生他地异熟。及当生与自相同所缘三处,因为心生品中说色界异熟唯与业相同所缘。而无色界异熟有小等所缘,神通思唯小等所缘。所以了知不生异熟。于遍处生起第四禅定的功德为神通。如说"彼如是心得定"等;;;

1.384-386, 431-433; pārā. 12). Tasmā samādhiphalasadisā sā, na ca phalaṃ deti. Dānasīlānisaṃsabhūto tasmiṃ bhave paccayalābho viyāti sāpi vipākaṃ na uppādetīti.

‘‘Yathā ca abhiññācetanā, evaṃ uddhaccacetanāpi na hotī’’ti idaṃ uddhaccasahagatadhamme visuṃ uddharitvā ‘‘tesaṃ vipāke ñāṇaṃ atthapaṭisambhidā’’ti (vibha. 725) vuttattā vicāretabbaṃ. Sā pana vicāraṇā heṭṭhā khandhaniddesavaṇṇanāyaṃ akusalakathāyaṃ vicāritā evāti tattha vicāritanayeneva veditabbā. Apicettha yadeke vibhajja vadanti, dassanabhāvanānaṃ abhāvepi yesaṃ puthujjanānaṃ, sekkhānañca dassanabhāvanāhi bhavitabbaṃ, tesaṃ taduppattikāle tehi pahātuṃ sakkuṇeyyā akusalā dassanena pahātabbā, bhāvanāya pahātabbāti ca vuccanti. Puthujjanānaṃ pana bhāvanāya abhāvā bhāvanāya pahātabbacintā natthi. Tena tesaṃ pavattamānā dassanena pahātuṃ asakkuṇeyyāpi bhāvanāya pahātabbāti na vuccanti. Yadi vucceyyuṃ, dassanenapahātabbā bhāvanāyapahātabbānaṃ kesañci kenaci kadāci ārammaṇaārammaṇādhipatiupanissayapaccayehi paccayo bhaveyyuṃ? Na ca paṭṭhāne dassanenapahātabbā bhāvanāyapahātabbānaṃ kenaci paccayena paccayoti vuttā. Sekkhānaṃ pana vijjamānā bhāvanāya pahātuṃ sakkuṇeyyāti bhāvanāya pahātabbā. Teneva sekkhānaṃ dassanena pahātabbā, cattattā vantattā muttattā pahīnattā paṭinissaṭṭhattā ukkheṭitattā samukkheṭitattā assāditabbā, abhinanditabbā ca na honti. Pahīnatāya eva somanassahetubhūtā, avikkhepahetubhūtā ca na domanassaṃ, uddhaccañca uppādentīti na te tesaṃ ārammaṇaārammaṇādhipatibhāvaṃ, pakatūpanissayabhāvañca gacchanti. Na hi pahīne upanissāya ariyo rāgādikilese uppādeti.

Vuttañhetaṃ ‘‘sotāpattimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchati…pe… arahattamaggena…pe… paccāgacchatī’’ti (mahāni. 80; cūḷani. mettagūmāṇavapucchāniddesa 27). Na ca puthujjanānaṃ dassanena pahātuṃ sakkuṇeyyā, itaresaṃ na kenaci paccayena paccayo hontīti na sakkā vattuṃ ‘‘diṭṭhiṃ assādeti abhinandati, taṃ ārabbha rāgo uppajjati, diṭṭhi, vicikicchā, uddhaccaṃ uppajjati. Vicikicchaṃ ārabbha vicikicchā , diṭṭhi, uddhaccaṃ uppajjatī’’ti (paṭṭhā. 1.1.407) diṭṭhivicikicchānaṃ uddhaccārammaṇapaccayabhāvassa vuttattā. Ettha hi uddhaccanti uddhaccasahagatacittuppādaṃ sandhāya vuttaṃ. Evañca katvā adhipatipaccayaniddese ‘‘diṭṭhiṃ garuṃ katvā assādeti abhinandati, taṃ garuṃ katvā rāgo uppajjati, diṭṭhi uppajjatī’’ti (paṭṭhā. 1.

我来为您直译这段巴利文：
1.384-386.所以彼与定果相似,而不生果。如彼生中缘得为布施戒功德,如是彼亦不生异熟。
"如神通思,如是掉举思亦不是"此应考察,因说别举掉举相应法"彼等异熟中慧为义无碍解"。但彼考察已于下蕴说注释不善说中考察,应以彼处所考察方式了知。又此中有些分别说,虽无见修,有些凡夫及有学应以见修,彼等生起时能以彼断的不善说为见断、修断。但凡夫无修故无修断考虑。所以彼等转起虽不能见断亦不说为修断。若说,见断对修断有些于何时由所缘、所缘增上、亲依止缘为缘?而发趣论不说见断以任何缘为修断之缘。但有学有修能断故为修断。所以有学见断由断、吐、离、断、弃、抛、摈故不应尝味、欢喜。由已断故为喜因,无散乱因故不生忧、掉举,所以彼等不趣彼等所缘、所缘增上、亲依止。因为圣者不依已断生贪等烦恼。
因为说此"预流道所断烦恼,彼烦恼不还不转不返...乃至...阿罗汉道...乃至...不返"。而不能说凡夫能以见断,其他不以任何缘为缘,因说见、疑为掉举所缘缘"味著见欢喜,缘彼生贪、见、疑、掉举。缘疑生疑、见、掉举。"此中说"掉举"关系掉举相应心生起。如是作已于增上缘说中"以见为重而味著欢喜,以彼为重生贪、见";

1.415) ettakameva vuttaṃ, na vuttaṃ ‘‘uddhaccaṃ uppajjatī’’ti. Tasmā dassanabhāvanāhi pahātabbānaṃ atītādibhāvena na vattabbattepi yādisānaṃ tāhi anuppattidhammatā āpādetabbā, tesu puthujjanesu vattamānā dassanaṃ apekkhitvā tena pahātuṃ sakkuṇeyyā dassanena pahātabbā, sekkhesu vattamānā bhāvanaṃ apekkhitvā tāya pahātuṃ sakkuṇeyyā bhāvanāya pahātabbā.

Tesu bhāvanāya pahātabbā sahāyavirahā vipākaṃ na janayantīti bhāvanāya pahātabbacetanāya nānākkhaṇikakammapaccayabhāvo na vutto, apekkhitabbadassanabhāvanārahitānaṃ pana puthujjanesu uppajjamānānaṃ sakabhaṇḍe chandarāgādīnaṃ, uddhaccasahagatacittuppādassa ca saṃyojanattayatadekaṭṭhakilesānaṃ anupacchinnatāya aparikkhīṇasahāyānaṃ vipākuppādanaṃ na sakkā paṭisedhitunti uddhaccasahagatadhammānaṃ vipāko vibhaṅge vutto. Yadi evaṃ, apekkhitabbadassanabhāvanārahitānaṃ akusalānaṃ nevadassanena-nabhāvanāyapahātabbatāya navattabbatā āpajjatīti? Nāpajjati, appahātabbānaṃ ‘‘nevadassanena-nabhāvanāya pahātabbā’’ti (dha. sa. tikamātikā 9) vuttattā, appahātabbaviruddhasabhāvattā ca akusalānaṃ.

Evampi te imasmiṃ tike ‘‘navattabbā’’ti vattabbā āpajjantīti? Nāpajjanti, cittuppādakaṇḍe dassitānaṃ dvādasaakusalacittuppādānaṃ dvīhi padehi saṅgahitattā. Yathā hi dhammavasena sabbe saṅkhatadhammā saṅgahitāti uppannattike kālavasena asaṅgahitāpi atītā ‘‘navattabbā’’ti na vuttā cittuppādarūpabhāvena gahitesu navattabbassa abhāvā, evamidhāpi cittuppādabhāvena gahitesu navattabbassa asaṅgahitassa abhāvā navattabbatā navuttāti veditabbā. Yattha hi cittuppādo koci niyogato navattabbo atthi, tattha tesaṃ catuttho koṭṭhāso atthīti yathāvuttapadesu viya tatthāpi bhinditvā bhajāpetabbacittuppāde bhinditvā bhajāpeti ‘‘siyā navattabbā parittārammaṇā’’tiādinā (dha. sa. 1422). Tadabhāvā uppannattike, idha ca tathā na vuttā.


我来为您直译这段巴利文：
1.415.仅说此许,不说"生掉举"。所以虽不应说见修所断以过去等性,应导致如是彼等不生法性,于彼等凡夫中转起观待见能以彼断为见断,于有学中转起观待修能以彼断为修断。
彼等修断无伴不生异熟故不说修断思为异时业缘,但于无所待见修的凡夫中生起自物欲贪等及掉举相应心生起,由结三种及彼一处烦恼未断故未尽伴者不能遮止生异熟,故分别论说掉举相应法异熟。若如是,无所待见修的不善成为非见非修断性?不成,因说不应断为"非见非修断",及由不善与不应断性相违故。
如是彼等于此三法中成为应说"不应说"?不成,因心生品中所示十二不善心生以二句摄。如以法故摄一切有为法故,于生三法中虽不以时摄过去不说"不应说",因于所取心生及色性中无不应说,如是此中亦由于所取心生性中无所摄不应说故应知不说不应说性。因为何处必定有某心生不应说,则彼等有第四部分,如所说句亦于彼分别所应分别心生说"或不应说小所缘"等。由无彼故于生三法及此中不如是说。


Atha vā yathā sappaṭighehi samānasabhāvattā rūpadhātuyaṃ tayo mahābhūtā sappaṭighāti vuttā. Yathāha ‘‘asaññasattānaṃ anidassanasappaṭighaṃ ekaṃ mahābhūtaṃ paṭicca dve mahābhūtā, dve mahābhūte paṭicca ekaṃ mahābhūta’’nti , evaṃ puthujjanānaṃ pavattamānā bhāvanāya pahātabbasamānasabhāvā bhāvanāya pahātabbāti vucceyyunti? Natthi navattabbatāpasaṅgo. Evañca sati puthujjanānaṃ pavattamānāpi bhāvanāya pahātabbā sakabhaṇḍe chandarāgādayo parabhaṇḍe chandarāgādīnaṃ upanissayapaccayo, rāgo ca rāgadiṭṭhīnaṃ adhipatipaccayoti ayamattho laddho hoti. Yathā pana aphoṭṭhabbattā rūpadhātuyaṃ tayo mahābhūtā na paramatthato sappaṭighā, evaṃ apekkhitabbabhāvanārahitā puthujjanesu vattamānā sakabhaṇḍe chandarāgādayo na paramatthato bhāvanāya pahātabbāti bhāvanāya pahātabbānaṃ nānākkhaṇikakammapaccayatā na vuttā. Na ca dassanenapahātabbā bhāvanāyapahātabbānaṃ kenaci paccayena paccayoti vuttā. Ye hi dassanena pahātabbapaccayā kilesā, na te dassanato uddhaṃ pavattanti. Dassanena pahātabbapaccayassapi pana uddhaccasahagatassa sahāyavekallamattameva dassanena kataṃ, na tassa koci bhāvo dassanena anuppattidhammataṃ āpāditoti tassa ekantabhāvanāyapahātabbatā vuttā. Tasmā tassa tādisasseva sati sahāye vipākuppādanavacanaṃ, asati ca vipākānuppādanavacanaṃ na virujjhatīti.

Tayidaṃ sabbaṃ tesaṃ ācariyānaṃ ahopurisikāmattanti apare. Kasmā? Uddhaccasahagatassa ekantena bhāvanāya pahātabbattā. Evañhi vuttaṃ bhagavatā ‘‘katame dhammā bhāvanāya pahātabbā? Uddhaccasahagato cittuppādo’’ti (dha. sa. 1406). Yadi hi taṃ icchitaṃ siyā, yathā atītārammaṇattike ‘‘niyogā anāgatārammaṇā natthī’’ti (dha. sa. 1433) vatvā vibhajja vuttaṃ, evamidhāpi ‘‘niyogā bhāvanāya pahātabbā natthī’’ti vatvā ‘‘uddhaccasahagato siyā bhāvanāya pahātabbo, siyā na vattabbo’’ti vadeyya. Yā ca taṃ samatthentena ‘‘yadi vucceyyu’’ntiādinā yutti vuttā, sāpi ayutti. Kasmā? Yasmā dassanena pahātabbārammaṇānaṃ rāgadiṭṭhivicikicchāuddhaccānaṃ dassanena pahātabbabhāvo eva icchitoti. Yaṃ pana uddhaccaggahaṇena pāḷiyaṃ uddhaccasahagato cittuppādo vuttoti vatvā taṃ sādhetuṃ adhipatipaccayaniddese uddhaccassa anuddharaṇaṃ nibandhanaṃ vuttaṃ, tampi anibandhanaṃ paṭṭhāne sāvasesapāṭhadassanato. Tathā hi ‘‘atīto dhammo paccuppannassa dhammassa, anāgato dhammo paccuppannassa dhammassa ārammaṇapaccayena paccayo’’ti (paṭṭhā. 2.

我来为您直译这段巴利文：
或如由与有对相同自性故说色界三大种为有对。如说"无想有情依一无见有对大种二大种,依二大种一大种",如是凡夫转起者由与修断相同自性故应说为修断?无成为不应说之过。如是则凡夫转起亦修断自物欲贪等为他物欲贪等亲依止缘,贪为贪见增上缘,此义得成。但如由无触故色界三大种非胜义有对,如是无所待修的凡夫中转起自物欲贪等非胜义修断故不说修断为异时业缘。而不说见断以任何缘为修断之缘。因为见断缘烦恼不于见后转起。但见对见断缘的掉举相应仅作伴缺,见不导致彼任何性成为不生法性,故说彼定修断性。所以说彼如是有伴时生异熟,无伴时不生异熟不相违。
此一切仅是彼等师长的推测,其他说。为何?因掉举相应定为修断。如是世尊说"何法修断?掉举相应心生"。因为若欲彼,如过去所缘三法中说"必无未来所缘"而分别说,如是此中亦应说"必无修断"而说"掉举相应或修断或不应说"。所说证成彼"若说"等理由亦非理由。为何?因为欲求见断所缘的贪见疑掉举唯为见断性。但说以掉举摄经中说掉举相应心生,而为证成彼说增上缘说中不举掉举为约束,彼亦非约束,因发趣论见有余文。如是"过去法为现在法,未来法为现在法所缘缘";

18.2) etesaṃ vibhaṅge cetopariyañāṇaggahaṇaṃ katvā ‘‘paccuppanno dhammo paccuppannassa dhammassā’’ti etassa vibhaṅge labbhamānampi na uddhaṭaṃ.

Bhāvanāya pahātabbassa vipākadānaṃ pati dassanena pahātabbassa sahāyabhāvūpagamanaṃ vicāretabbaṃ. Kiṃ avijjādi viya dānasīlādīnaṃ uppattiyāyeva vipākadānasāmatthiyā ṭhānavasena dassanenapahātabbaṃ bhāvanāyapahātabbassa sahāyabhāvaṃ upagacchati, udāhu kilesā viya kammassa paṭisandhidānaṃ patīti? Kiñcettha – yadi tāva purimo pakkho pahīnadassanappahātabbattā sekkhasantāne pavattino bhāvanāpahātabbassa kiriyabhāvo āpajjati pahīnāvijjātaṇhāmāne santāne pavattadānādi viya. Atha dutiyo, tassāpi dassanenapahātabbatā āpajjati apāyagamanīyasabhāvānativattanato, tasmā heṭṭhā vicāritanayeneva uddhaccasahagatassa vipākadānaṃ pati pāḷiyā, aṭṭhakathāya ca avirujjhanavasenettha atthavinicchayo veditabbo.

Sāpīti uddhaccacetanāpi. Viññāṇassa paccayabhāveti sampuṇṇassa vipākaviññāṇassa paccayabhāve. Yadi apanetabbā, kasmā ‘‘samavīsati cetanā’’ti vuttanti tassa kāraṇaṃ dassento āha ‘‘avijjāpaccayā pana sabbāpetā hontī’’ti. Abhiññācetanāyapi paccayabhāvaṃ dasseti. Yadi evaṃ abhiññācetanāya saha ekavīsatīti vattabbaṃ, na, tathā avacanassa vuttakāraṇattā. Taṃ pana itarāvacanassāpi kāraṇanti samānarūpāya ekissā avacane yaṃ kāraṇaṃ apekkhitvā ekā na vuttā, tena kāraṇena vuttāyapi avattabbataṃ dasseti. Ayaṃ tikoti kāyasaṅkhārattiko. Purimattikanti puññābhisaṅkhārattikaṃ. Pavisatīti kathaṃ pavisati. Puññābhisaṅkhāro hi aṭṭhakāmāvacaracetanāpabhedo kāyaduccaritato viramantassa siyā kāyasaṅkhāro, vacīduccaritato viramantassa siyā vacīsaṅkhāro, manodvāre pana uppannā terasapi cetanā puññābhisaṅkhāro ca hoti cittasaṅkhāro ca. Apuññābhisaṅkhāropi kāyaduccaritavasena pavattiyaṃ siyā kāyasaṅkhāro, vacīduccaritavasena pavattiyaṃ siyā vacīsaṅkhāro, dve dvārāni muñcitvā manodvāre pavattiyaṃ siyā cittasaṅkhāro, āneñjābhisaṅkhāro cāti evaṃ dutiyattiko purimattikameva pavisati. Tena vuttaṃ ‘‘atthato puññābhisaṅkhārādīnaṃyeva vasena avijjāya paccayabhāvo veditabbo’’ti.



我来为您直译这段巴利文：
18.2.彼等分别中作他心智摄取,"现在法为现在法"此分别中虽可得亦不举出。
应考察修断对生异熟之见断伴性趣入。为何如无明等对布施戒等生起唯由异熟生能力住处见断趣入修断伴性,或如烦恼对业结生给予?此中何者 - 若先分由已断见断故有学相续中转起修断成为唯作,如已断无明爱慢相续中转起布施等。若后者,彼亦成为见断性由不超越恶趣趣向自性,所以应以如下所考察方式了知此处依经、注释无相违方式义决定。
"彼亦"即掉举思亦。"为识缘性"即为完全异熟识缘性。若应除,为何说"二十思",显示彼因说"但由无明缘彼等一切是"。显示神通思亦为缘性。若如是应说神通思俱二十一,不,由说如是无说之因。但彼亦为他说之因故显示由相同形式一不说观待何因,由彼因说者亦应不说。"此三"即身行三。"前三"即福行三。"入"如何入。因为福行分为八欲界思,离身恶行者为身行,离语恶行者为语行,但于意门生起十三思亦为福行及心行。不福行亦由身恶行方式转起为身行,由语恶行方式转起为语行,离二门于意门转起为心行,及不动行,如是第二三入前三。所以说"应依福行等义了知无明缘性"。

593.Avijjābhāvebhāvatoti avijjāya atthibhāve saṅkhārānaṃ bhāvato. Na hi avijjāya asati kadāci saṅkhārā sambhavanti. Idāni taṃ avijjāya bhāvaṃ dassento ‘‘aññāṇaṃ appahīnaṃ hotī’’ti āha. Tena maggena anirodho idha avijjāya atthibhāvo, na dharamānatā evāti dasseti. Svāyamattho heṭṭhā vibhāvitoyeva. ‘‘Avijjāsaṅkhāta’’nti ca iminā ñāṇābhāvādiṃ nivatteti. Ayañhi a-kāro ‘‘ahetukā dhammā (dha. sa. dukamātikā 2) abhikkhuko āvāso’’tiādīsu (cūḷava. 76) taṃyoganivattiyaṃ dissati. Abhāvo hettha dīpito. ‘‘Appaccayā dhammā’’ti (dha. sa. dukamātikā 7) taṃsambandhitānivattiyaṃ. Paccayuppannañhi paccayasambandhīti appaccayuppannattāti taṃsambandhitā ettha jotīyati. ‘‘Anidassanā dhammā’’ti (dha. sa. dukamātikā 9) taṃsabhāvanivattiyaṃ. Nidassanañhi daṭṭhabbatā. Atha cakkhuviññāṇaṃ nidassanaṃ na passatīti taggahetabbatānivattiyaṃ. Tathā ‘‘anāsavā dhammā’’ti (dha. sa. dukamātikā 15). ‘‘Appaṭighā dhammā (dha. sa. dukamātikā 10), anārammaṇā dhammā’’ti (dha. sa. dukamātikā 55) taṃkiccanivattiyaṃ. ‘‘Arūpino dhammā (dha. sa. tikamātikā 11), acetasikā dhammā’’ti (dha. sa. dukamātikā 57) tabbhāvanivattiyaṃ. Tadaññathā hi ettha pakāsīyati. ‘‘Amanusso’’ti (dī. ni. 2.321) tabbhāvamattanivattiyaṃ. Manussattamattaṃ natthi, aññaṃ samānanti sadisatā hettha sūcīyati. ‘‘Assamaṇo samaṇapaṭiñño (a. ni. 3.13, 27; pu. pa. 91, 124), aputto’’ti tathā sambhāvanīyaguṇanivattiyaṃ. Garahā hi ettha ñāyati. ‘‘Kacci bhoto anāmayaṃ (jā. 1.15.146; 2.20.129), anudarā kaññā’’ti tadanappabhāvanivattiyaṃ. ‘‘Anuppannā dhammā’’ti (dha. sa. tikamātikā 17) taṃsadisabhāvanivattiyaṃ. Atītānañhi uppannapubbattā, uppādidhammānañca paccayekadesanibbattiyā āraddhuppādabhāvā, kālavinimuttassa ca vijjamānattā uppannānukūlatā, pageva paccuppannānanti tabbidhurabhāvo ettha viññāyati. ‘‘Asekkhā dhammā’’ti (dha. sa. tikamātikā 11) tadapariyosānanivattiyaṃ. Tanniṭṭhānañhettha pakāsīyati. Imesaṃ pana atthānaṃ asambhavato pārisesena yathā kusalapaṭipakkhā dhammā akusalā, evaṃ vijjāpaṭipakkhā avijjāti katvā ñāṇapaṭipakkho dhammo aññāṇanti veditabbaṃ.

Sukhasaññāyagahetvā dukkhadukkhavipariṇāmadukkhasaṅkhāradukkhatāhi viññūhi dukkhantveva gahetabbaṃ saṃsāradukkhaṃ sukhanti saññāya abhinivisitvā, etena tattha taṇhāpavattiṃ dasseti. Ārabhatīti nibbatteti. Taṇhāparikkhāreti taṇhāya ‘‘sukhaṃ subha’’ntiādinā saṅkhate parikkhate, alaṅkateti attho. Taṇhā hi dukkhassa samudayoti ajānanto bālo ‘‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ sahabyataṃ upapajjeyya’’ntiādinā (ma. ni. 

我来为您直译这段巴利文：
593.由无明有有故即由无明存在故有行存在。因为无明不存在时行绝不生起。今显示彼无明存在说"无知未断"。由彼显示道不灭此中为无明存在,非唯住续。此义已于下显明。以"名为无明"此遮止无知等。因为此否定词于"无因法","无比丘住处"等见于遮止彼相应。此中显示无。"无缘法"于遮止彼关系。因为缘生为缘相关故由非缘生性此中显彼关系。"无见法"于遮止彼自性。因为见为可见性。而眼识不见见故于遮止彼可取性。如是"无漏法"。"无对法","无所缘法"于遮止彼作用。"无色法","非心所法"于遮止彼有。因为此中显示异彼。"非人"于遮止彼有性。无人性,有异者故此中表相似性。"非沙门自称沙门","无子"如是于遮止应尊敬功德。因为此中了知呵责。"尊者无病否","无腹少女"于遮止彼不小性。"未生法"于遮止彼相似有。因为过去有曾生性,及生法由缘一分生故有已起生性,及离时存在故适合生性,何况现在故此中了知相违性。"无学法"于遮止彼未究竟。因为此中显示彼究竟。但由此等义不可能故由余显,如善对治法为不善,如是明对治为无明,如是应知无知为智对治法。
以乐想执取由苦苦、坏苦、行苦应由智者执为苦的轮回苦以乐想住著,由此显示彼中爱转起。"作"即生起。"爱庄严"即由爱以"乐、美"等所作庄严,装饰义。不知爱为苦集故愚者以"哀哉我身坏命终后当生刹帝利大族伴类"等;;

1.442) paritassanto kāyasaṅkhāre parikkharoti. Taṇhāparikkhāreti vā taṇhāya parivārabhūte. Taṇhāvatthuṃ hi cakkhādiṃ, rūpādiñca abhisaṅkharitvā taṃsamaṅgīnaṃ dentā saṅkharā taṇhāya upanentā tassā parivārā viya hontīti. Gativisese brahmalokādike. Anekasatapasubaddhabhiṃsano vājapeyyādiko yañño. Amaraṇatthāti gahitā dukkarakiriyā amaratapo. Amaro vā devo vā bhaveyyaṃ, devaññataro vāti pavattitā vatacariyā amaratapo. Dukkhattā vā maro mārako tapo amaratapo. Diṭṭhe adiṭṭhasaddo viya mare amarasaddo daṭṭhabbo.

Jātiādipapātadukkhajananato maruppapātasadisatā puññābhisaṅkhārassa vuttā. ‘‘Mahāpariḷāhajanika’’nti iminā anudahanaṭṭhena tiṇukkāsadisataṃ puññaphalassa dasseti. Appassādatañcāti ca-saddena adhikuṭṭanavinivijjhanaaṅgapaccaṅgapalibhañjanādiṃ saṅgaṇhāti. Tappaccayanti tassa vipariṇāmadukkhasabhāvassa sugatiphalassa paccayabhūtaṃ. Ramaṇīyabhāvena ca assādabhāvena ca gayhamānaṃ puññaphalaṃ dīpasikhāmadhulittasatthadhārāsadisaṃ. Tadattho ca puññābhisaṅkhāro taṃnipātalehanasadiso vutto. ‘‘Sukho imissā paribbājikāya taruṇāya mudukāya lomasāya bāhāya samphasso’’tiādinā (ma. ni. 1.469) sukhasaññāya asubhabhāvassa asallakkhaṇeneva ekaccakāmaparibhogoti bālo viya gūthakīḷanaṃ, kilesābhibhūtatāya kodhāratiabhibhūto asavaso maritukāmo viya visakhādanaṃ sampati kiriyākhaṇe, āyatiṃ phalakkhaṇe ca jigucchanīyaṃ, dukkhañca apuññābhisaṅkhāraṃ ārabhati. Lobhasahagatassa vā gūthakīḷanasadisatā, dosasahagatassa visakhādanasadisatā yojetabbā. Sabhayassāpi pisācanagarassa kāmaguṇasamiddhiyā sukhavipallāsahetubhāvo viya āruppavipākānaṃ nirantaratāya, anupalakkhiyamānauppādavayānaṃ dīghasantānatāya agayhamānavipariṇāmānaṃ saṅkhāravipariṇāmadukkhabhūtānampi niccādivipallāsahetubhāvoti, tesaṃ pisācanagarasadisatā, tadabhimukhagamanasadisatā ca āneñjābhisaṅkhārassa yojetabbā.

Avijjābhāvatova saṅkhārabhāvo, na abhāvatoti saṅkhārānaṃ avijjāpaccayabhāve saṅkhepena anvayato, byatirekato ca vuttamatthaṃ suttena samatthetuṃ ‘‘vuttampi ceta’’ntiādinā suttapadaṃ ābhataṃ . Tattha avidvāti aviddasu. Avijjāgatoti avijjāya samannāgato, appahīnāvijjoti adhippāyo.

Paṭṭhānapaccayakathāvaṇṇanā



我来为您直译这段巴利文：
1.442.恐惧而庄严身行。或"爱庄严"即为爱之眷属。因为行庄严眼等及色等爱事,给与彼具者导向爱如为彼眷属。"特殊趣"即梵世等。马祭等祭祀有系缚数百牲畜恐怖。"为不死"而取困行为不死苦行。或"愿我成不死或天或某天"而行梵行为不死苦行。或由苦故死为杀者,苦为不死苦行。如见中不见声,应见死中不死声。
由生等堕落苦生故说福行如死堕落相似。以"生大热恼"此显示福果如草炬由烧义。"及少味"以及字摄取过度切割贯穿支节破坏等。"彼缘"即为彼变坏苦性善趣果之缘。由可爱性及可味性所取福果如灯焰涂蜜剑刃。彼义福行说如堕落舐。以"此年少柔软毛滑游女腕触乐"等由乐想不省察不净性故一类欲受用如愚者如粪戏,由烦恼胜故如为忿不乐胜者不自在欲死如食毒,于现在作时及未来果时为可厌可恶作不福行。或应配合贪相应如粪戏,瞋相应如食毒。如有怖畜生城由欲德圆满为乐颠倒因,如是无色异熟由相续故,不觉察生灭故,由长相续故,不取变坏故,虽为行变坏苦亦为常等颠倒因,应配合彼等如畜生城,及趣向彼如不动行。
由无明有故有行,非由无有故,于行为无明缘性由摄略顺观、返观所说义,为以经证成说"又说此"等引经句。此中"无智"即无智者。"入无明"即具无明,意为未断无明。
发趣缘说注释

594.Tāvāti vattabbantarāpekkho nipāto, tena ‘‘avijjā saṅkhārānaṃ paccayo’’ti idaṃ tāva siddhaṃ, idaṃ pana aparaṃ vattabbanti dasseti. ‘‘Idaṃ pana vattabba’’nti yamatthaṃ sandhāya vuttaṃ, taṃ dassetuṃ paccayadhammā nāma yesaṃ paccayā honti, yathā vā paccayā honti, tadubhayesaṃ bahubhāvato anekadhāva paccayā hontīti avijjāyapi taṃ āsaṅkanto pucchi ‘‘katamesaṃ saṅkhārānaṃ kathaṃ paccayo hotī’’ti, puññābhisaṅkhārādayo bahū saṅkhārā vuttā. Avijjā ca tesaṃ paccayo hoti, na sabbesaṃ ekadhāva hoti, tasmā imesaṃ saṅkhārānaṃ evaṃ paccayo hotīti idaṃ vattabbanti attho. Tatrāti tasmiṃ paccayabhāve. Yadipi ‘‘katamesaṃ saṅkhārāna’’ntiādinā asādhāraṇato pucchā āraddhā, ekadesena pana samudāyopalakkhaṇametanti dvādasannaṃ paṭiccasamuppādaṅgānaṃ yathāsakaṃ paccayuppannānaṃ paccayabhāvo vattabboti taṃ dassetuṃ, avijjāya vā paccayabhāve pucchite tappasaṅgena sabbesampi paccayadhammānaṃ paccayabhāvaṃ visajjetukāmo paccaye tāva pāḷinayeneva dassetuṃ ‘‘bhagavatā hī’’tiādi āraddhaṃ. Tattha ca bhagavatā catuvīsati paccayā vuttāti sambandho. Tesaṃ vasena avijjādīnaṃ paccayabhāvo veditabboti adhippāyo.

‘‘Hetu ca so paccayo cā’’ti iminā vacanena hetuno, adhipatipaccayādibhūtassa ca gahaṇaṃ siyāti taṃ nivārento āha ‘‘hetu hutvā paccayo’’ti. Evampi so eva doso āpajjatīti puna āha ‘‘hetubhāvena paccayoti vuttaṃ hotī’’ti. Tena na idha hetusaddena dhammaggahaṇaṃ kataṃ, atha kho dhammassa sattiviseso gahitoti dasseti. Tassa hi paccayasaddassa ca samānādhikaraṇataṃ sandhāya ‘‘hetu ca so paccayo ca, hetu hutvā paccayo’’ti ca vuttaṃ. Evañca katvā parato pāḷiyaṃ ‘‘hetū hetu…pe… hetupaccayena paccayo’’tiādinā (paṭṭhā. 1.1.1) tena tena hetubhāvādiupakārena tassa tassa dhammassa upakārakattaṃ vuttaṃ. Abhidhammaṭṭhakathāyaṃ pana ‘‘yo hi dhammo yaṃ dhammaṃ appaccakkhāya tiṭṭhati vā uppajjati vā, so tassa paccayo’’ti (paṭṭhā. aṭṭha. paccayuddesavaṇṇanā), ‘‘mūlaṭṭhena upakārako dhammo hetupaccayo’’ti (paṭṭhā. aṭṭha. paccayuddesavaṇṇanā) ca evamādinā dhammapaṭṭhānaniddesena dhammato aññā dhammasatti nāma natthīti dhammeheva dhammasattivibhāvanaṃ katanti daṭṭhabbaṃ. Idhāpi vā ‘‘hetu ca so paccayo cā’’ti dhammeneva dhammasattiṃ dasseti. Na hi ‘‘hetupaccayo’’tiādiko uddeso kusalādiuddeso viya dhammappadhāno, atha kho dhammānaṃ upakārakabhāvappadhānoti.

‘‘Eseva nayo’’ti iminā tabbhāvena paccayabhāvaṃ ārammaṇādīsu atidisati ‘‘ārammaṇañca taṃ paccayo cāti ārammaṇapaccayo, ārammaṇaṃ hutvā paccayo, ārammaṇabhāvena paccayoti attho’’ti, na kammadhārayamattaṃ.



我来为您直译这段巴利文：
594"且"为期待所说余事助词,由此显示"无明为行缘"此且成就,此为另应说。为显示"此应说"所关涉义,名为缘法对彼等为缘,或如何为缘,由彼二者众多故为多种缘,对无明亦疑虑彼而问"为何等行如何为缘",说多行为福行等。无明为彼等缘,非一切唯一为缘,所以对此等行如是为缘此应说为义。"此中"即彼缘性中。虽以"为何等行"等从不共开始问,但一分表示总集故,应说十二缘起支如自缘生为缘性,为显示彼,或于问无明缘性由彼机会欲解答一切缘法缘性,为先依经方式显示诸缘故始"因为世尊"等。此中结合为世尊说二十四缘。应依彼等力了知无明等缘性为意。
以"因及彼缘"此语或取因及增上缘等,为遮止彼说"作因为缘"。如是亦成彼过失故又说"以因性为缘是所说"。由此显示此中不以因声取法,而取法胜能。因为关系彼与缘声同位故说"因及彼缘,作因为缘"。如是作已于后经中以"因为因...乃至...以因缘为缘"等说由彼彼因性等资助为彼彼法资助性。但阿毗达磨注中"若法不舍某法而住或生,彼为彼之缘",及"以根本义资助法为因缘"等如是等以法发趣说明,应见由法无异法能故以法显示法能。或此中亦以"因及彼缘"以法显示法能。因为"因缘"等标举非如善等标举以法为主,而以法资助性为主。
以"如是方式"此对应说彼性为缘性于所缘等"所缘及彼缘为所缘缘,作所缘为缘,以所缘性为缘为义",非唯持业。

595.Vacanāvayavoti sādhanāvayavaṃ sandhāyāha. Vacanasabhāvañhi sādhanaṃ paresaṃ aviditatthañāpanato loke sādhananti pākaṭaṃ paññātaṃ. Tathā hi naṃ avayavalakkhaṇaṃ, vacanasabhāvañca sādhanaṃ, avayavapakkhādīni vacanāni sādhananti ca ñāyavādino vadanti. Paṭiññā, hetūtiādīsūti paṭiññā, hetu, udāharaṇa, upanaya, nigamanāni. Udāharaṇasādhammiyā sādhyasādhanaṃ hetu. Virūpo hetūti ca evamādīsu kāraṇaṃ yaṃ kiñci kāraṇalakkhaṇaṃ, sampāpakalakkhaṇampi vā. Ādi-saddena tassāpi saṅgahetabbatāya, ñāpakalakkhaṇaṃ pana vacanāvayavaggahaṇena gahitaṃ. Kāmaṃ mūlampi kāraṇalakkhaṇaṃ kāraṇameva, kāraṇanti panettha paccayahetu gahito. Mūlanti hetuhetūti kāraṇavisesavisayattā mūlassa visuṃ gahaṇaṃ. Etīti etassa atthavacanaṃ vattatīti, tañca uppattiṭṭhitīnaṃ sādhāraṇavacanaṃ. Tenevāha ‘‘tiṭṭhati vā uppajjati vā’’ti. Ekacco hi paccayo ṭhitiyā eva upakārako hoti yathā pacchājātapaccayo, ekacco uppattiyā eva yathā anantarādiko, ekacco ubhayassa yathā hetuādayo.

Upakārakalakkhaṇoti ca dhammena dhammasattiṃ upakāraṃ dassetīti daṭṭhabbaṃ. Hinoti patiṭṭhāti etthāti hetu, anekatthattā dhātusaddānaṃ hi-saddo mūlasaddo viya patiṭṭhattho veditabbo. Hinoti vā etena kammanidānabhūtena uddhaṃ ojaṃ atiharantena mūlena viya pādapo tappaccayaṃ phalaṃ gacchati pavattati vuddhiṃ viruḷhiṃ āpajjatīti hetu. Attano phalaṃ karotīti kāraṇaṃ. Nidadāti dassentaṃ viya hotīti nidānaṃ. Sambhavati taṃ etasmāti sambhavo. Pabhavati etasmāti pabhavoti paccayahetusaddehi itaresampi samānatthatā veditabbā. Evaṃ santepi kāraṇavisesavisayo hetusaddo, kāraṇasāmaññavisayo paccayasaddoti dassento ‘‘mūlaṭṭhenā’’tiādimāha. Hetuattho, paccayaṭṭho ca heṭṭhā papañcavasena vuttoti taṃ saṅkhippaṃ dassento āha ‘‘saṅkhepato…pe… hetupaccayo’’ti.

Yathā sālivīhibījādīni taṃtaṃosadhīnaṃ sālivīhiādibhāvassa sādhakāni, maṇiādippabhāvatthūni ca nīlādivaṇṇāni nīlādippabhāsādhakāni, evaṃ hetupaccayo yathārahaṃ attanā sampayuttadhammānaṃ kusalādibhāvassa sādhakoti imamatthaṃ dasseti ‘‘so sāliādīna’’ntiādinā. Ācariyānanti ca revatācariyaṃ sandhāyāha. Evaṃ santeti hetupaccayo yadi kusalādibhāvasādhako, evaṃ sati. Na sampajjati na sijjhati. Yathā kusalākusalahetu taṃsamuṭṭhānarūpassa kusalākusalabhāvāya na pariyatto, evaṃ abyākatopi hetu taṃsamuṭṭhānarūpassa abyākatabhāvāya. Sabhāveneva hi taṃ abyākatanti āha ‘‘na hi so tesaṃ kusalādibhāvaṃ sādhetī’’ti. Hetupaccayo ca tesaṃ hotiyevāti āha ‘‘na ca paccayo na hotī’’ti. Idāni tamatthaṃ pāḷiyā samatthetuṃ ‘‘vuttañheta’’ntiādi vuttaṃ. Vinā etenāti etena hetunā abyākatabhāvasādhakena vinā ahetukattā, abyākatabhāvo siddho sabhāvenevāti adhippāyo.

‘‘Yoniso, bhikkhave, manasi karoto anuppannā ceva kusalā dhammā uppajjanti, uppannā ca kusalā dhammā abhivaḍḍhantī’’tiādi (a. ni. 

我来为您直译这段巴利文：
595"语词分"为关系论证分而说。因为语词性为论证由对他人未知义显示故,世间知晓论证为明显已知。如是彼等论理论者说彼为分相,语词性为论证,及分支类等语为论证。"立论、因"等中为立论、因、譬喻、合、结。由譬喻相似性论证所证为因。"异相因"等中任何因相,或令得相为因。以首字亦应摄取彼,但能知相由语词分摄取已取。虽根亦因相即因,但此中取缘因为因。"根为因因"由根为因别境故别取。"行"为此义说为进行,彼为生住共同语。所以说"住或生"。因为某缘唯对住资助如后生缘,某唯对生如无间等,某对二者如因等。
"资助相"应见以法显示法能资助。"因"为"安立于此",由根语多义,"hi"声如根声应知为住立义。或由此作业根本上运养分如根对树,彼缘果行进增长茂盛为因。作自果为"因"。如显示而有为"根源"。从此生为"等起"。从此起为"起源",应知由缘因声余亦同义。虽如是,显示因声为因别境,缘声为因通境而说"以根义"等。因义及缘义以下以广说,为显示彼摄略说"略说...乃至...因缘"。
如稻米种等成就彼彼药草稻米等性,及摩尼等光所依成就青等色青等光,如是以"彼如稻"等显示此义因缘如应成就与自相应法善等性。"诸师"为关系礼婆多师。"如是"若因缘成就善等性,如是。不成就不成立。如善不善因不充分于彼等所生色善不善性,如是无记因亦对彼所生色无记性。因为彼自性即无记故说"因为彼不成就彼等善等性"。而因缘仍为彼等故说"非不为缘"。今为以经证成彼义说"因为说此"等。"无彼"即无此因成就无记性由无因,意为无记性由自性即成就。
"诸比丘,如理作意者未生善法生起,已生善法增长"等;

1.67) vacanehi kusalabhāvassa yonisomanasikārappaṭibaddhatā siddhāti āha ‘‘yonisomanasikārappaṭibaddho kusalabhāvo’’ti. Eteneva akusalaabyākatabhāvāpi kusalabhāvo viya na hetupaṭibaddhāti dassitaṃ hoti. Yaṃ paneke maññeyyuṃ ‘‘ahetukahetussa akusalabhāvo viya sahetukahetūnampi sabhāvatova kusalādibhāvo, aññesaṃ taṃsampayuttānaṃ hetupaṭibaddho’’ti, tassa uttaraṃ vattuṃ ‘‘yadi cā’’tiādimāha. Alobho kusalo vā siyā abyākato vāti yadi alobho sabhāvato kusalo, so kusalasabhāvattā abyākato na siyā. Atha abyākato taṃsabhāvattā kusalo na siyā alobhasabhāvassa adosattābhāvo viya. Yasmā pana ubhayathāpi hoti, tasmā yathā ubhayathā hontesu saddhādīsu sampayuttesu hetupaṭibaddhaṃ kusalādibhāvaṃ pariyesetha, na sabhāvato, evaṃ hetūsupi kusalāditā aññapaṭibaddhā pariyesitabbā, na sabhāvatoti yaṃ vuttaṃ ‘‘sampayuttahetūsu sabhāvatova kusalādibhāvo’’ti, taṃ na yujjati. Sā pana pariyesiyamānā yonisomanasikārādipaṭibaddhā hotīti hetūsu viya sampayuttesupi yonisomanasikārādipaṭibaddho kusalādibhāvo, na hetupaṭibaddhoti siddhaṃ hotīti adhippāyo.

Viruḷhamūlā viyāti etena mūlāni viya mūlānīti dasseti. Tenevāha ‘‘suppatiṭṭhitabhāvasādhanenā’’ti. Svāyaṃ ‘‘kusalo dhammo kusalassa, kusalo dhammo abyākatassa, kusalo dhammo kusalābyākatassa, akusalo dhammo akusalassa, akusalo dhammo abyākatassa, akusalo dhammo akusalābyākatassa, abyākato dhammo abyākatassā’’ti evaṃ sattadhā pañhāvāre niddiṭṭho. Yaṃ pana vuttaṃ hetukiccaṃ dassentena ‘‘hetū hetusampayuttakānaṃ dhammānaṃ, taṃsamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo’’ti (paṭṭhā. 1.

我来为您直译这段巴利文：
1.67.诸语由善性系于如理作意成就故说"善性系于如理作意"。由此即显示不善无记性如善性非系于因。但某些人认为"如无因因不善性,有因因等亦由自性善等性,其他相应者系于因",为说彼答说"若又"等。无贪或应为善或无记,若无贪由自性为善,彼由善自性不应为无记。若无记由彼自性不应为善,如无贪自性无无瞋性。但因为二俱有,所以如于二俱有信等相应中应寻求系于因善等性,非由自性,如是于因中亦应寻求善等性系于他,非由自性,故所说"相应因中由自性善等性"不适合。但彼寻求为系于如理作意等,故意为如因中相应中亦善等性系于如理作意等,非系于因而成就。
"如生根"由此显示如根为根。所以说"由成就善住立性"。此于问分别中七种分别:"善法对善,善法对无记,善法对善无记,不善法对不善,不善法对无记,不善法对不善无记,无记法对无记"。但显示因作用所说"因对因相应诸法及彼所生色以因缘为缘";;

1.1), tattha paṭhamo hetusaddo paccattaniddiṭṭho paccayadhammaniddeso, tenassa hetubhāvena upakārakatā hetupaccayatāti dasseti. Dutiyo paccayuppannavisesanaṃ, tena na yesaṃ kesañci sampayuttakānaṃ hetū hetupaccayena paccayo, atha kho hetunā sampayuttānamevāti dasseti. Nanu ca sampayuttasaddassa sāpekkhattā dutiye hetusadde avijjamānepi aññassa apekkhitabbassa aniddiṭṭhattā hetū attanāva sampayuttakānaṃ hetupaccayena paccayoti ayamattho viññāyatīti? Nāyamekanto. Hetusaddo hi paccattaniddiṭṭho ‘‘hetupaccayena paccayo’’ti ettheva byāvaṭo yadā gayhati, na tadā sampayuttavisesanaṃ hotīti sampayuttaavisiṭṭhā ye keci gahitā bhaveyyunti. Nanu ca yathā ‘‘arūpino āhārā sampayuttakānaṃ dhammānaṃ, arūpino indriyā sampayuttakānaṃ dhammāna’’nti ca vutte dutiyena āhāraggahaṇena, indriyaggahaṇena ca vināpi āhārindriyasampayuttakāva gayhanti, evamidhāpi siyāti? Na, āhārindriyāsampayuttassa vajjetabbassa abhāvato. Vajjetabbābhāvato hi tattha dutiye āhārindriyaggahaṇe asatipi taṃsampayuttakāva gayhantīti taṃ na kataṃ, idha pana vajjetabbaṃ atthīti kattabbaṃ dutiyaṃ hetuggahaṇaṃ. Evampi ‘‘hetū hetusampayuttakāna’’nti ettha hetusampayuttakānaṃ so eva sampayuttakahetūti visesanassa akatattā yo koci hetu yassa kassaci hetusampayuttassa hetupaccayena paccayoti āpajjatīti? Nāpajjati, paccattaniddiṭṭhasseva hetuno puna sampayuttavisesanabhāvena vuttattā. Etadatthameva hi vināpi dutiyena hetusaddena hetusampayuttabhāve siddhepi tassa gahaṇaṃ kataṃ.

Atha vā asati dutiye hetusadde hetusampayuttakānaṃ hetupaccayena paccayo, na pana hetūnanti evampi gahaṇaṃ siyāti tannivāraṇatthaṃ so vutto. Tena hetusampayuttabhāvaṃ ye labhanti, tesaṃ sabbesaṃ hetūnaṃ, aññesampi hetū hetupaccayena paccayoti dassitaṃ hoti. Yasmā pana hetujhānamaggā patiṭṭhāmattādibhāvena aññadhammanirapekkhā, na āhārindriyā viya sāpekkhā eva, tasmā etesveva dutiyaṃ hetādiggahaṇaṃ kataṃ. Āhārindriyā pana āharitabbaīsitabbāpekkhā eva, tasmā te vināpi dutiyena āhārindriyaggahaṇena attanā eva āharitabbe, īsitabbe ca āhārindriyabhūte, aññe ca sampayuttake paricchindantīti taṃ tattha na kataṃ. Idha ca dutiyena hetuggahaṇena paccayuppannānaṃ hetunā, paccayabhūteneva ca sampayuttānaṃ hetūnaṃ, aññesañca paricchinnattā puna visesena kiccaṃ natthīti pañhāvāre ‘‘kusalā hetū sampayuttakānaṃ khandhāna’’ntiādīsu dutiyaṃ hetuggahaṇaṃ na katanti daṭṭhabbaṃ.

596.Ārammaṇabhāvenāti visayabhāvena, ālambitabbabhāvenāti attho. Ārabhitvāpīti pi-saddena imamatthaṃ dasseti – rūpāyatanādimatte yasmiṃ kismiñci ekasmiṃ aṭṭhatvā ‘‘yaṃ yaṃ dhammaṃ ārabbhā’’ti (paṭṭhā 1.

我来为您直译这段巴利文：
1.1.此中第一因声为主格说明表示缘法,由此显示以因性资助为因缘性。第二为缘生限定,由此显示不是对任何相应者因以因缘为缘,而是唯对与因相应者。然而由相应声有所待,即使无第二因声由未说明所待他者,由因自身对相应者以因缘为缘此义可知?此非定准。因为因声主格说明当取于"以因缘为缘"时,则不成为相应限定故取无相应区别任何者。然而如说"无色食对相应法,无色根对相应法"即使无第二食取、根取亦取食根相应者,如是此中亦应然?不,由无应除食根不相应。因为由无应除故彼中即使无第二食根取亦取彼相应者故不作彼,但此中有应除故应作第二因取。如是亦于"因对因相应者"此中由未作因相应者即彼相应因限定故成为任何因对任何因相应者以因缘为缘?不成,由主格说明因再说为相应限定性故。因为即为此义即使无第二因声于因相应性成就亦作彼取。
或无第二因声亦可能取为对因相应者以因缘为缘,非对因,为遮止彼故说彼。由此显示凡得因相应性者,对彼等一切因及其他因以因缘为缘。但因为因、禅、道唯以住立等性不待他法,非如食根唯有所待,所以唯于此等作第二因等取。但食根唯待所食所主,所以彼等即使无第二食根取由自限定所食所主成为食根及其他相应者故彼中不作彼。此中由第二因取限定缘生者与因及成为缘者相应诸因及其他故无再别作用,应见故于问分别"善因对相应蕴"等中不作第二因取。
596"以所缘性"即以境性,以应缘性义。"乃至"以及字显示此义 - 不住立于色处等一切任何一中说"缘何何法"

1.2) aniyamena sabbarūpāyatanānaṃ…pe… sabbadhammāyatanānañca ārammaṇapaccayabhāvassa vuttattā rūpādibhedena chabbidhesu saṅkhatāsaṅkhatapaññattidhammesu na koci dhammo ārammaṇapaccayo na hotīti. Svāyaṃ ārammaṇapaccayabhāvo heṭṭhā vibhāvito eva. Ālambitvāti gahetvā. Ekantasārammaṇabhāvato anārabbha pavatti eva natthīti āha ‘‘ārabbhevā’’ti. Svāyaṃ ‘‘kusalo dhammo kusalassa, kusalo dhammo akusalassa, kusalo dhammo abyākatassa, akusalo dhammo akusalassa, kusalassa, abyākatassa, abyākato dhammo abyākatassa, kusalassa, akusalassā’’ti evaṃ navappakāro veditabbo.

597.Jeṭṭhakaṭṭhenāti pamukhabhāvena. Attādhīnānañhi patibhūto dhammo adhipati. So tesaṃ pamukhabhāvena pavattati. ‘‘Chandavato kiṃ nāma na sijjhatī’’tiādikaṃ purimābhisaṅkhārūpanissayaṃ labhitvā uppajjamāne cittuppāde chandādayo dhurabhūtā jeṭṭhakabhūtā sampayuttadhamme sādhayamānā vase vattayamānā hutvā pavattanti, sampayuttadhammā ca tesaṃ vasena vattanti hīnādibhāvena tadanuvattanato, tena te adhipatipaccayā honti. Garukātabbampi ārammaṇaṃ tanninnapoṇapabbhārānaṃ assādanapaccavekkhaṇamaggaphalānaṃ attano vase vattayamānaṃ viya paccayo hoti. Tasmā ayaṃ attādhīnānaṃ patibhāvena upakārakattā adhipatipaccayoti daṭṭhabbo. Chandādhipatīti chandasaṅkhāto adhipati, chandaṃ dhuraṃ chandaṃ jeṭṭhakaṃ katvā cittuppattikāle uppannassa kattukamyatāchandassetaṃ nāmaṃ. Sesesupi eseva nayo. Kasmā pana yathā hetupaccayaniddese ‘‘hetū hetusampayuttakāna’’nti (paṭṭhā. 1.1.1) vuttaṃ, evamidha ‘‘adhipatī adhipatisampayuttakāna’’nti avatvā ‘‘chandādhipati chandasampayuttakāna’’ntiādinā (paṭṭhā. 1.1.3) nayena vuttanti? Ekakkhaṇe abhāvato. Hetavo hi dve tayopi ekakkhaṇe hetupaccayā honti, mūlaṭṭhena upakārakabhāvassa avijahanato. Adhipati pana jeṭṭhakaṭṭhena upakārako, na ca ekakkhaṇe bahū jeṭṭhakā honti. Tasmā ekato uppannānampi tesaṃ ekakkhaṇe adhipatipaccayabhāvo natthīti ‘‘adhipatī adhipatisampayuttakāna’’nti avatvā ‘‘chandādhipati chandasampayuttakāna’’ntiādinā nayena vuttaṃ.

Yaṃ yaṃ dhammanti yaṃ yaṃ ārammaṇadhammaṃ. Garuṃ katvāti garukāracittīkāravasena vā assādanavasena vā garukārikaṃ laddhabbaṃ avijahitabbaṃ anavaññātaṃ katvā. Te te dhammāti te te garukātabbā dhammā. Tesaṃ tesanti taṃtaṃgarukārakadhammānaṃ. Adhipatipaccayenāti ārammaṇādhipatipaccayena. Svāyaṃ ‘‘kusalo dhammo kusalassa sahajātārammaṇehi, akusalassa ārammaṇeneva, abyākatassa sahajātārammaṇehi, kusalābyākatassa sahajātenevāti kusalamūlā cattāro, akusalo dhammo akusalassa sahajātārammaṇehi, abyākatassa sahajāteneva, tathā akusalābyākatassāti akusalamūlā tayo, abyākato dhammo abyākatassa sahajātārammaṇehi, kusalassa ārammaṇeneva, tathā akusalassāti abyākatamūlā tayo’’ti saṅkhepato dasappakāro adhipatipaccayo. Ettha ca sattadhā sahajātādhipati, sattadhā ārammaṇādhipati veditabbo.



我来为您直译这段巴利文：
1.2.由不限定说"缘何法"对一切色处...乃至...一切法处为所缘缘性故,于色等分六种有为无为施设法中无任何法非所缘缘。此所缘缘性已于下显明。"缘"即取。由一向有所缘性故无不缘而转起故说"唯缘"。此应知如是九种:"善法对善,善法对不善,善法对无记,不善法对不善,对善,对无记,无记法对无记,对善,对不善"。
597"以上首义"即以首要性。因为法为自主所依为增上。彼以首要性而转。如"有欲者何不成就"等得前加行近依后生心生起时欲等成为主成为上首而成就相应法,转起如主,相应法亦随彼转由随顺彼成下等性,由此彼等为增上缘。应重视所缘对倾向趣向趣赴者,于味着观察道果如转于自力为缘。所以此应见为增上缘由对自主所依性资助性。"欲增上"即名为增上欲,以欲为主以欲为上首生心时生欲作欲此名。余亦如是方式。何以如因缘说明说"因对因相应",如是此中不说"增上对增上相应"而以"欲增上对欲相应"等方式说?由不一刹那。因为二三因一刹那为因缘,由不舍根义资助性。但增上以上首义资助,非一刹那有多上首。所以即使俱生彼等一刹那无增上缘性故不说"增上对增上相应"而以"欲增上对欲相应"等方式说。
"何何法"即何何所缘法。"作重"即以重作敬作或以味着作重作,应得不应舍不应轻视。"彼彼法"即彼彼应重法。"彼彼"即彼彼作重法。"以增上缘"即以所缘增上缘。此略说十种增上缘:"善法对善以俱生所缘,对不善唯所缘,对无记以俱生所缘,对善无记唯俱生为善根四,不善法对不善以俱生所缘,对无记唯俱生,如是对不善无记为不善根三,无记法对无记以俱生所缘,对善唯所缘,如是对不善为无记根三"。此中应知七种俱生增上,七种所缘增上。

598. Antarāyatīti antaraṃ, byavadhāyakanti attho. Nāssa antaraṃ vijjatīti anantaro, anantaro ca so paccayo cāti anantarapaccayo. ‘‘Atthānantaratā anantarapaccayo, kālānantaratā samanantarapaccayo’’tiādinā bahudhā papañcayanti, asāraṃ ganthavitthāraṃ karonti. Yathā pavattiokāsadānavisesabhāvena natthivigatapaccayā vuttā, na evaṃ anantarasamanantarapaccayā, ete pana cittaniyamahetubhāvena vuttāti taṃ cittaniyamahetubhāvaṃ dassetuṃ ‘‘yo hi esā’’tiādi āraddhaṃ. Tattha manoviññāṇadhātūtiādi cittaniyamoti ettha ādi-saddena santīraṇānantarā voṭṭhabbanaṃ, cutianantarā paṭisandhīti yassa yassa cittassa anantarā yaṃ yaṃ cittaṃ uppajjati, tassa tassa tadanantaruppādaniyamo taṃtaṃsahakāripaccayavisiṭṭhassa purimapurimacittasseva vasena ijjhatīti dasseti.

Atthānantaratāyāti atthena kenaci dhammena anantaratāya. Kālānantaratāyāti kālabhedena anantaratāya . Ācariyānanti idhāpi revatācariyameva sandhāya vuttaṃ. Tatthāti tasmiṃ kālānantaratāya samanantarapaccayabhāve, tasmiṃ vā yathāvuttavirodhe. Bhāvanābalena pana vāritattāti ettha yathā rukkhassa vedhe dinne pupphituṃ samatthasseva pupphanaṃ na hoti, vedhe pana apanīte tāya eva samatthatāya pupphanaṃ hoti, evamidhāpi bhāvanābalena vāritattā samuṭṭhāpanasamatthasseva asamuṭṭhāpanaṃ, tasmiñca apagate tāya eva samatthatāya samuṭṭhāpanaṃ hotīti adhippāyo. Tampi vacanaṃ kālānantaratā natthi sattāhādinā kālena antaritabhāvato. Etadeva ‘‘kālantaritatā atthi’’ icceva vadāma. Nanu ca kālo nāma koci paramatthato natthīti vadeyyāti āsaṅkanto āha ‘‘kālānantara…pe… laddhī’’ti.


我来为您直译这段巴利文：
598"间"为"隔",义为障碍。"无其间存在"为无间,无间即彼缘为无间缘。以"义无间性为无间缘,时无间性为等无间缘"等多种广说,作无实义文句广大。如以转起处所施与差别性说无有去缘,非如是无间等无间缘,但此等说为心决定因性,为显示彼心决定因性始"因为此"等。此中"意识界"等为心决定,此中首字摄取推度后分别,死后结生,显示凡随何心后生何何心,彼彼彼后生决定由彼彼俱作缘差别前前心力成就。
"由义无间性"即由义任何法无间性。"由时无间性"即由时差别无间性。"诸师"此中亦关系礼婆多师而说。"此中"即彼由时无间性为等无间缘性中,或彼如所说相违中。"但由修力遮止"此中如树被击穿有能开花者不开花,但击除后由彼能性开花,如是此中亦由修力遮止有能生起者不生起,彼除时由彼能性生起为意。彼语亦无时无间性由七日等时间隔故。此即我们说"有时隔性"。然而或说时名胜义无有而疑虑说"时无间...乃至...宗"。


Byañjanamattatovettha nānākaraṇaṃ paccetabbaṃ, na atthatoti upacayasantatiadhivacananiruttipadānaṃ viya saddatthamattato nānākaraṇaṃ, na vacanīyatthatoti adhippāyo. Teneva saddatthavisesaṃ dassetuṃ ‘‘katha’’ntiādimāha. Tattha purimapacchimānaṃ nirodhuppādantarābhāvato nirantaruppādanasamatthatā anantarapaccayabhāvo. Rūpakalāpānaṃ viya saṇṭhānābhāvato, paccayapaccayuppannānaṃ sahāvaṭṭhānābhāvato ca ‘‘idamito heṭṭhā, uddhaṃ, tiriya’’nti vibhāgābhāvā attanā ekattamiva upanetvā suṭṭhu anantarabhāvena uppādanasamatthatā samanantarapaccayatā. Uppādanasamatthatāti ca abyāpārattā dhammānaṃ yasmiṃ yadākāre niruddhe, vattamāne vā sati taṃtaṃvisesavanto dhammā honti, tassa sova ākāro vuccatīti daṭṭhabbo. Dhammānaṃ pavattimattameva ca upādāya kālavohāroti nirodhā vuṭṭhahantassa nevasaññānāsaññāyatanaphalasamāpattīnaṃ asaññabhavā cavantassa, purimacutipacchimapaṭisandhīnañca nirodhuppādanirantaratāya kālantaratā natthi. Na hi tesaṃ antarā arūpadhammappavatti atthi, yaṃ upādāya kālantaratā vucceyya, na ca rūpadhammappavatti arūpadhammappavattiyā antaraṃ karoti aññasantānattā. Rūpārūpasantatiyo hi dve aññamaññaṃ visadisasabhāvattā aññamaññūpakārabhāvena pavattamānāpi visuṃyeva honti. Ekasantatiyañca purimapacchimānaṃ majjhe pavattamānaṃ taṃsantatipariyāpannatāya antarakārakaṃ hoti. Tādisañca kiñci nevasaññānāsaññāyatanaphalasamāpattīnaṃ majjhe natthi, na ca abhāvo antarakārako hoti abhāvattā eva. Tasmā javanānantarassa javanassa viya, bhavaṅgānantarassa bhavaṅgassa viya ca nirantaratā suṭṭhu anantaratā hotīti tathā uppādanasamatthatā nevasaññānāsaññāyatanacutīnampi daṭṭhabbā. Uppattiyā paccayabhāvo cettha anantarapaccayādīnaṃ pākaṭoti uppādanasamatthatāva vuttā . Paccuppannānaṃ pana dhammānaṃ pubbantāparantaparicchedena gahitānaṃ uppajjatīti vacanaṃ alabhantānaṃ ‘‘atīto dhammo paccuppannassa dhammassa anantarapaccayena paccayo’’tiādinā (paṭṭhā. 2.18.4) anantarādipaccayabhāvo vuttoti na so uppattiyā evāti viññāyati. Na hi kusalādiggahaṇaṃ viya paccuppannaggahaṇaṃ aparicchedaṃ. Yato uppattimattasamaṅgino eva gahaṇaṃ siyā. Teneva ca atītattike paṭiccavārādayo na santīti. Tassa ‘‘kusalo dhammo kusalassa, kusalo dhammo abyākatassa, akusalo dhammo akusalassa, akusalo dhammo abyākatassa, abyākato dhammo abyākatassa, abyākato dhammo kusalassa, abyākato dhammo akusalassā’’ti sattadhā bhedo veditabbo.



我来为您直译这段巴利文：
此中应从文字差别而非义理差别,如积聚相续施设词源词由声义差别而非所说义差别为意。所以为显示声义差异说"如何"等。此中由前后灭生无间故无间生起能性为无间缘性。由如色聚无形态,由缘与缘生不共住故无"此下、上、横"之分别,如带至自一性由善无间性生起能性为等无间缘性。"生起能性"应见由法无作为,于何时相灭或住时有彼彼差别法,说为彼相。仅依法转起而有时言说,故出定者自非想非非想处果定,从无想有死者,前死后结生由灭生无间故无时间隔。因为彼等中间无无色法转起,依此可说时间隔,且色法转起不作无色法转起间隔由异相续故。因为色无色相续二者由互异自性虽以互相资助而转起亦各别。于一相续中前后中间转起由属彼相续而作间隔。如是任何非想非非想果定中间无,且无不作间隔由无故。所以如速行后速行,如有分后有分无间性善无间性,如是应见非想非非想死亦生起能性。此中生起缘性为无间缘等明显故唯说生起能性。但现在法由前后际限定取得"生起"言说,说"过去法对现在法以无间缘为缘"等无间等缘性故了知非唯生起。因为不如善等取,现在取非无限定。由此唯得生起具足取。所以于过去三法无依等分。彼应知七种差别:"善法对善,善法对无记,不善法对不善,不善法对无记,无记法对无记,无记法对善,无记法对不善"。

599.Uppajjamānova saha uppādanabhāvenāti etthāpi uppattiyā paccayabhāvena pākaṭena ṭhitiyāpi paccayabhāvaṃ nidassetīti daṭṭhabbaṃ, aññathā padīpanidassanaṃ na yujjeyya. Padīpo hi pabhāsassa ṭhitiyāpi paccayo, na uppattiyā eva. Paccayuppannānaṃ sahajātabhāvena upakārakatā sahajātapaccayatā. Okkantikkhaṇeti paṭisandhikkhaṇe. Tasmiṃ hi khaṇe nāmarūpaṃ okkantaṃ viya paralokato āgantvā idha mātukucchiādiṃ pavisantaṃ viya uppajjati, tasmā so khaṇo okkantikkhaṇoti vuccati. Ettha ca rūpanti hadayavatthuyeva adhippetaṃ. Tañhi nāmassa, nāmañca tassa sahajātapaccayo hoti. Cittacetasikāti pavattiyaṃ cattāro khandhā paṭisandhikkhaṇe cittasamuṭṭhānānaṃ abhāvato. Rūpino dhammāti hadayavatthuṃ sandhāyāha. Tattha yadipi pubbe ‘‘okkantikkhaṇe nāmarūpa’’nti vuttaṃ, tathāpi tena khaṇantare sahajātapaccayabhāvo rūpadhammānaṃ na nivāritoti tannivāraṇatthamidaṃ vuttanti gahetabbaṃ. Kiñci kāleti keci kismiñci kāleti attho, tena rūpino dhammā keci vatthubhūtā kismiñci paṭisandhikāleti aññesaṃ rūpadhammānaṃ, vatthuno ca pavattiyaṃ arūpadhammānaṃ sahajātapaccayabhāvaṃ pubbe anivāritaṃ nivāreti. Evañca katvā ‘‘kiñci kāla’’nti vā ‘‘kismiñci kāle’’ti vā vattabbe tathā avatvā vibhattivipallāsaṃ katvā vuttaṃ. Tena kiñcīti upayogekavacanaṃ. ‘‘Rūpino dhammā’’ti etena sambandhe paccattabahuvacanaṃ jāyati. ‘‘Kāle’’ti etena sambandhe bhummekavacananti dīpitanti veditabbaṃ. Purimena ca ‘‘eko khandho, vatthu ca tiṇṇannaṃ khandhāna’’nti (paṭṭhā. 1.1.419) ādivacanena nāmasahitaṃ eva vatthu nāmassa paccayoti vattabbe āpanne itarena kevalassa ca tathāvattabbataṃ dasseti. Svāyaṃ sahajātapaccayo ‘‘kusalo dhammo kusalassa, abyākatassa, kusalābyākatassa, akusalo dhammo akusalassa , abyākatassa, akusalābyākatassa, abyākato dhammo abyākatassa, kusalābyākato dhammo abyākatassa, akusalābyākato dhammo abyākatassā’’ti (paṭṭhā. 1.1.419) navavidho veditabbo.

600. Attano upakārakassa upakārakatā aññamaññapaccayatā. Tathā hissa tidaṇḍaṃ nidassitaṃ. Upakārakatā ca aññamaññatāvaseneva daṭṭhabbā, na sahajātatādivasena. Sahajātādipaccayo hontoyeva hi koci aññamaññapaccayo na hoti, na ca sahajātādipaccayadhammehi vinā imassa pavatti atthi. Tathā hi sahajātādipaccayo ca hontoyeva hi koci aññamaññapaccayo hoti. Yadi ca attano upakārakassa upakārakatāmattaṃ aññamaññapaccayo siyā, purejātapacchājātabhāvena upakārassa upakārakā vatthukhandhā aññamaññapaccayā siyuṃ, na ca taṃ icchitaṃ. Tena vuttaṃ ‘‘upakārakatā ca aññamaññavaseneva daṭṭhabbā’’ti. Ayañca uppattiyā, ṭhitiyā ca upakārakoti veditabbo. Ayaṃ pana ‘‘kusalo dhammo kusalassa, akusalo dhammo akusalassa, abyākato dhammo abyākatassā’’ti tividho veditabbo.



我来为您直译这段巴利文：
599"唯生起时以共生性"此中亦应见由生起缘性明显显示住立缘性,否则灯喻不适合。因为灯对光亦为住立缘,非唯生起。对缘生以俱生性资助为俱生缘性。"入胎刹那"即结生刹那。因为彼刹那名色如入如从他世来入此母胎等而生,所以彼刹那说为入胎刹那。此中"色"意为唯心所依。因为彼对名,名对彼为俱生缘。"心心所"于转起为四蕴由结生刹那无心所生色故。"诸色法"关系心所依说。此中虽先说"入胎刹那名色",然彼不遮止刹那间色法俱生缘性故应取此说为遮止彼。"某时"义为某于某时,由此"诸色法某为所依于某结生时"遮止先未遮止其他色法及所依于转起对无色法俱生缘性。如是"某时"或"于某时"应说而不如是说作格变易说。由此"某"为对格单数。由"诸色法"相关为主格复数。由"时"相关为处格单数应知显示。由前"一蕴及所依对三蕴"等语应说唯与名俱所依为名缘而成,由后显示唯彼亦如是应说。此俱生缘应知九种:"善法对善,对无记,对善无记,不善法对不善,对无记,对不善无记,无记法对无记,善无记法对无记,不善无记法对无记"。
600.对自资助者资助性为相互缘性。如是显示为三杖。资助性应由相互性见,非由俱生等性。因为某俱生等缘非相互缘,且无离俱生等缘法此转起。如是因为某俱生等缘即相互缘。若唯对自资助者资助性为相互缘,前生后生性资助的资助所依蕴应为相互缘,而此非所欲。所以说"资助性应由相互性见"。此应知为生起及住立资助。此应知三种:"善法对善,不善法对不善,无记法对无记"。

601. Taruādīnaṃ pathavī viya adhiṭṭhānākārena pathavīdhātu sesadhātūnaṃ, cakkhādayo cakkhuviññāṇādīnaṃ upakārakā cittakammassa paṭādayo viya nissayākārena khandhādayo taṃtaṃnissayānaṃ khandhādīnaṃ. Pathavīdhātuyaṃ patiṭṭhāya eva hi sesadhātuyo upādārūpāni viya yathāsakaṃ kiccaṃ karonti.

Adhiṭṭhānākārenāti ādhārākārena. Ādhārākāro cettha tesaṃ sātisayaṃ tadadhīnavuttitāya veditabbo. Yato bhūtāni aniddisitabbaṭṭhānāni vuccanti, evañca katvā cakkhādīnampi adhiṭṭhānākārena upakārakatā suṭṭhu yujjati. Na hi yathāvuttaṃ tadadhīnavuttitāvisesaṃ muñcitvā añño cakkhādīsu adesakānaṃ arūpadhammānaṃ adhiṭṭhānākāro sambhavati. Yadipi yaṃ yaṃ dhammaṃ paṭicca ye ye dhammā uppajjanti, tesaṃ sabbesaṃ tadadhīnavuttibhāvo. Yena pana paccayabhāvavisesena cakkhādīnaṃ paṭumandabhāvesu cakkhuviññāṇādayo tadanuvidhānākāreneva pavattanti, svāyamidha tesaṃ tadadhīnavuttitāsiddho visesoti. Evañhi paccayabhāvasāmaññe satipi ārammaṇapaccayato nissayapaccayassa viseso vibhāvito hoti. Svāyaṃ nayo heṭṭhā pakāsitova. Chaṭṭho panāti ettha ‘‘rūpino dhammā arūpīnaṃ dhammānaṃ kismiñci kāle’’ti idaṃ na labbhati. Yaṃ panettha labbhati ‘‘rūpino dhammā kecī’’ti, tattha te eva dhamme dassetuṃ ‘‘cakkhāyatana’’ntiādi niddiṭṭhaṃ. Yaṃ rūpanti hadayavatthuṃ sandhāya vuttaṃ. Ayaṃ pana nissayapaccayo terasavidho. Kathaṃ? Sahajātato kusalamūlā tayo, tathā akusalamūlā, abyākatamūlesu pana purejātaṃ labbhati. Abyākatañhi abyākatassa sahajātampi paccayo hoti, purejātampi kusalassa purejātameva, tathā akusalassa, kusalābyākataṃ sahajātapurejātato kusalassa, sahajātato eva abyākatassa, tathā akusalābyākata’’nti evaṃ terasa.



我来为您直译这段巴利文：
601.如地对树等,地界以住立行相对余界,如眼等对眼识等,如壁等对绘画,所依等以依止行相对彼彼所依蕴等资助。因为依止于地界余界如所造色如其自作用而作。
"以住立行相"即以所依行相。所依行相此中应由彼等殊胜彼所依转起见。由此说大种为不可指处,如是作眼等亦以住立行相资助极适合。因为离如所说彼所依转起差别外,无别眼等中无处无色法住立行相可有。虽任何法缘何何法生,彼等一切有彼所依转起性。但由彼缘性差别于眼等利钝性中眼识等如随顺行相而转,此为此中彼等彼所依转起成就差别。如是虽有缘性共相由所缘缘显示依止缘差别。此方式已于下显明。"第六"此中"诸色法对诸无色法于某时"此不得。但此中得"某诸色法",其中为显示彼等法说"眼处"等。"何色"关系心所依说。此依止缘十三种。如何?由俱生善根三,如是不善根三,于无记根得前生。因为无记对无记亦为俱生缘,亦前生对善唯前生,如是对不善,善无记由俱生前生对善,唯由俱生对无记,如是不善无记,如是十三。

602.Tadadhīnavuttitāya attano phalena nissitoti yaṃ kiñci kāraṇaṃ nissayoti vatvā tattha yo bhuso nissayo, taṃ upanissayoti niddhāreti. Balavakāraṇabhāvena upakārakoti ārammaṇabhāvavasena anantaraṃ anurūpacittuppādanasamatthatāvasena, kevalañca balavantaṃ kāraṇaṃ hutvā upakārako. Tenāha ‘‘so’’tiādi.

Tattha dānaṃ datvāti deyyadhammaṃ cajitvā. Yāya vā cetanāya so diyyati, sā cetanā dānaṃ. Datvāti taṃ cetanaṃ pariyodapetvā visuddhaṃ katvā. Sīlaṃ samādiyitvāti pañcaṅgadasaṅgādivasena niccasīlaṃ gaṇhitvā. Iminā samādānaviratiyeva dassitā, sampattaviratisamucchedaviratiyo pana loke ‘‘sīla’’nti apākaṭattā na vuttā. Kiñcāpi na vuttā, ārammaṇapaccayo pana hontiyeva. Tattha samucchedavirati sekkhānaṃyeva kusalassa ārammaṇaṃ hoti, na itaresaṃ. Uposathakammanti ‘‘pāṇaṃ na hane, na cādinnamādiye’’ti (su. ni. 402) evaṃ vuttaṃ uposathasīlaṃ. Taṃ garuṃ katvā paccavekkhatīti taṃ yathāvuttaṃ kusalaṃ sekkhopi puthujjanopi paccavekkhati, arahāpi taṃ paccavekkhateva. Arahatopi hi pubbe kataṃ kusalaṃ kusalameva. Yena pana cittena paccavekkhati, taṃ kiriyacittaṃ nāma hoti. Tasmā ‘‘kusalo kusalassā’’ti imasmiṃ adhikāre na labbhati. Pubbe suciṇṇānīti ‘‘datvā katvā’’ti hi āsannakatāni vuttāni, iminā na āsannakatānīti veditabbāni, dānādīhi vā sesāni kāmāvacarakusalāni dassetuṃ idaṃ vuttaṃ. Jhānā vuṭṭhahitvāti jhānaṃ samāpanno jhānato vuṭṭhahitvā. ‘‘Jhānaṃ vuṭṭhahitvā’’tipi pāḷi. Sekkhā gotrabhunti sotāpannaṃ sandhāya vuttaṃ. So hi gotrabhuṃ paccavekkhati. ‘‘Vodāna’’nti idaṃ pana sakadāgāmianāgāmino sandhāya vuttaṃ. Tesañhi taṃ cittaṃ vodānaṃ nāma hoti. Sekkhāti sotāpannasakadāgāmianāgāmino . Maggā vuṭṭhahitvāti maggaphalabhavaṅgātikkamavasena attanā paṭiladdhamaggā vuṭṭhahitvā, suddhamaggatoyeva pana vuṭṭhāya paccavekkhaṇaṃ nāma natthi. Ādi-saddena ‘‘kusalaṃ aniccato dukkhato anattato vipassantī’’ti (paṭṭhā. 1.

我来为您直译这段巴利文：
602"由彼所依转起为自果所依"说任何因为依止,其中彼强依止,决定为近依止。以强因性资助由所缘性力,由无间适合心生起能性力,及唯成为强因而资助。所以说"彼"等。
此中"施已"即舍施物。或由何思彼施,彼思为施。"已"即清净彼思作净。"受持戒"即以五支十支等力取常戒。此中唯显示受持离,但现前离断离由世间非明显"戒"故不说。虽不说,但成为所缘缘。此中断离唯对有学善为所缘,非他。"布萨业"即如说"不杀生,不取不与"等布萨戒。"作重彼观察"即如所说善有学及凡夫观察,阿罗汉亦观察彼。因为阿罗汉先作善亦为善。但由何心观察,彼名为唯作心。所以于"善对善"此处不得。"先善作"因为说"施已作已"为近作,由此应知非近作,或由施等显示余欲界善说此。"出禅"即入禅出禅。亦有圣典"出禅"。"有学种姓"关系须陀洹说。因为彼观察种姓。但"清净"此关系斯陀含阿那含说。因为彼等彼心名为清净。"诸有学"即须陀洹斯陀含阿那含。"出道"即由道果有分超越力出自得道,但唯由纯道出无名为观察。首字摄取"观善为无常苦无我";

1.404) evamādiṃ saṅgaṇhāti. Yadipi nānattaṃ akatvāva vibhatto, tathāpi idampi ārammaṇādhipatiārammaṇūpanissayānaṃ visesoti dassetuṃ ‘‘tatthā’’tiādi vuttaṃ.

Nesaṃ cittacetasikānaṃ anantarapaccayaanantarūpanissayānaṃ nikkhepaviseso atthi. Yasmā purimo abyākatadhammavasena pavatto, itaro kusalādivasenapīti sopi nikkhepaviseso atthato ekībhāvameva gacchati sabbesupi cittuppādesu tadubhayassa icchitabbattā. Evaṃ santepītiādi anantaraanantarūpanissayānaṃ visesadassanaṃ. Yathā hītiādi anantarūpanissayassa sambhavadassanaṃ.

Pakatoti ettha pa-kāro upasaggo, so attano phalassa uppādanasamatthabhāvena suṭṭhukatataṃ dīpeti. Tathā ca kataṃ attano santāne kataṃ hotīti āha ‘‘attano santāne’’tiādi. Karaṇañca duvidhaṃ nipphādanaṃ, upasevanañcāti taṃ dassetuṃ ‘‘nipphādito vā’’tiādi vuttaṃ. Tattha nipphādanaṃ hetupaccayasamodhānena phalassa nibbattanaṃ. Upasevanaṃ pana kāye allīyāpanavasena upayogūpasevanaṃ, vijānanasañjānanādīnaṃ vasena ārammaṇūpasevanañca. Teneva anāgatānampi utusampadādīnaṃ ārammaṇūpasevanena upasevitānaṃ pakatūpanissayatā vuttā hoti, pageva atītapaccuppannānaṃ. Paccuppannassāpi hi ‘‘paccuppannaṃ utubhojanaṃ senāsanaṃ upanissāya jhānaṃ uppādetī’’tiādivacanato (paṭṭhā. 2.18.8) pakatūpanissayabhāvo labbhatīti. Pakatiyā evāti paccayantarasaṅkararahitena attano sabhāveneva. Upanissayoti balavakāraṇaṃ katvā. Anekappakārato pabhedo veditabbo pañhāvāre āgatanayena. Paccayavāre pana –

‘‘Purimā purimā kusalā dhammā pacchimānaṃ pacchimānaṃ kusalānaṃ dhammānaṃ upanissayapaccayena paccayo, purimā purimā kusalā dhammā pacchimānaṃ pacchimānaṃ akusalānaṃ dhammānaṃ kesañci, kusalā abyākatānaṃ, akusalā akusalānaṃ, kusalānaṃ kesañci, akusalā abyākatānaṃ, abyākatā abyākatānaṃ, abyākatā kusalānaṃ, abyākatā akusalānaṃ , puggalopi, senāsanampi upanissayapaccayena paccayo’’ti (paṭṭhā. 1.1.9).

Tattha ye purimā yesaṃ pacchimānaṃ anantarūpanissayo honti, te tesaṃ sabbesampi ekanteneva honti, na kesañci kadāci. Tasmā yesu padesu anantarūpanissayo labbhati, tesu ‘‘kesañcī’’ti na sakkā vattunti na vuttaṃ. Ye pana purimā yesaṃ pacchimānaṃ ārammaṇūpanissayo vā pakatūpanissayo vā honti, te tesaṃ, na sabbesaṃ ekantena honti. Yesaṃ uppattivibandhakā paccayā balavanto honti, tesaṃ na bhavanti, itaresaṃ bhavanti. Tasmā yesu padesu anantarapaccayo na labbhati, tesu ‘‘kesañcī’’ti vuttaṃ. Siddhānaṃ paccayadhammānaṃ yehi paccayuppannehi bhavitabbaṃ, tesaṃ ‘‘kesañcī’’ti ayamettha attho.

Kasiṇapaññattiyā ārammaṇūpanissayatābhāvato ekaccāya paññattiyā saddhiṃ sabbo dhammo ārammaṇūpanissayo, anantarātīto cittacetasikarāsi anantarūpanissayo, kusalākusalavipākakiriyārūpavasena pañcavidho pakatūpanissayoti ayamettha saṅkhepo. Vitthāro pana paṭṭhānaṭṭhakathāyaṃ veditabbo.



我来为您直译这段巴利文：
1.404.等摄取。虽不作差别而分别,然为显示此亦为所缘增上所缘近依差别说"此中"等。
彼等心心所无间缘无间近依之安置差别有。因为前由无记法力转起,后亦由善等力,彼安置差别就义趋于一性由一切心生中应欲彼二故。如是亦说"虽然"等为无间无间近依差别显示。如"因为"等为无间近依生起显示。
"自性"此中"自"字为前缀,彼显示由生起自果能性善作性。如是作于自相续作故说"于自相续"等。作二种生起及亲近,为显示彼说"生起或"等。此中生起为由因缘和合生果。但亲近为由身贴近力用亲近,及由了别想等力所缘亲近。所以说未来适宜时等由所缘亲近而亲近为自性近依性,何况过去现在。因为现在亦由"依现在时食住处生禅"等语得自性近依性。"唯自性"即由离他缘混杂唯自性。"近依"即作强因。应知差别多种由问分来方式。但于缘分:
"前前善法对后后善法以近依缘为缘,前前善法对后后某不善法,善对无记,不善对不善,对某善,不善对无记,无记对无记,无记对善,无记对不善,人亦、住处亦以近依缘为缘"。
此中彼前对彼后为无间近依,彼对彼一切定然,非某时对某。所以于何句得无间近依,彼中不能说"某"故不说。但彼前对彼后为所缘近依或自性近依,彼对彼非一切定然。对彼生障碍缘强者不有,余有。所以于何句不得无间缘,彼中说"某"。此中此义为已成缘法对应有何缘生"某"。
由遍处施设无所缘近依性故,与某施设俱一切法为所缘近依,无间过去心心所聚为无间近依,由善不善异熟唯作色力五种自性近依为此略说。但广说应知于发趣注。;

603.Paṭhamataranti paccayuppannato puretaraṃ. Ayañhi purejātapaccayo rūpadhammavaseneva labbhati. Paccayuppanno ca arūpadhammāyeva. Tenāha ‘‘vattamānabhāvena upakārako’’ti. Nissayārammaṇākārādīhi visiṭṭhā purejātabhāvena vinā upakārakabhāvaṃ agacchantānaṃ vatthārammaṇānaṃ purejātākārena upakārakatā purejātapaccayatā. Evaṃ vatthārammaṇavasena duvidhe purejātapaccaye ‘‘cakkhāyatana’’ntiādi vatthuvasena vuttaṃ, ‘‘rūpārammaṇa’’ntiādi ārammaṇavasena.

Yaṃ rūpanti hadayavatthuṃ sandhāyāha. Tattha ‘‘kiñci kāle’’ti pavattikālavasena vuttaṃ. ‘‘Kiñci kālena’’ iti paṭisandhikālavasena. Yāni ārammaṇapurejātena vinā na vattanti, tesaṃ cakkhuviññāṇādīnaṃ ārammaṇapurejātadassanena manodvārepi yaṃ yaṃ ārammaṇapurejātena vattati, tassa tassa ārammaṇapaccayabhūtaṃ sabbaṃ rūparūpaṃ ārammaṇapurejātanti dassitameva hoti. Tathā hi vuttaṃ pañhāvāre ‘‘ārammaṇapurejātaṃ sekkhā vā puthujjanā vā cakkhuṃ aniccato dukkhato anattato vipassantī’’tiādi (paṭṭhā. 1.1.424). ‘‘Abyākato dhammo abyākatassa dhammassa purejātapaccayena paccayo, abyākato dhammo kusalassa dhammassa purejātapaccayena paccayo, abyākato dhammo akusalassa dhammassa purejātapaccayena paccayo’’ti (paṭṭhā. 1.1.424) abyākatamūlakā tayova vārā. Te ca paccekaṃ vatthupurejātaṃ, ārammaṇapurejātanti dvidhā vibhattā.

604. Paccayuppannadhammassa puretaraṃ siddhabhāve sati paccayadhammassa pacchājātatāti vuttaṃ ‘‘purejātāna’’nti. Ayañca nayo rūpadhammesu eva labbhati, na arūpadhammesūti vuttaṃ ‘‘rūpadhammāna’’nti. Yadi paccayuppannadhammā puretarameva jātā, kathaṃ paccayabhāvoti āha ‘‘upathambhakattenā’’ti. Pacchājātena hi vinā santānāvicchedahetubhāvaṃ agacchantānaṃ dhammānaṃ ye pacchājātākārena upakārakā, tesaṃ sā vippayuttākārādīhi visiṭṭhā upakārakatā pacchājātapaccayatā. Evaṃ sabbapaccayānaṃ paccayantarākāravisiṭṭhā upakārakatā yojetabbā. ‘‘Gijjhapotakasarīrānaṃ āhārāsācetanā viyā’’ti etena manosañcetanāhāravasena pavattamānehi arūpadhammehi rūpakāyassa upatthambhitabhāvaṃ dasseti. Teneva ‘‘āhārāsā viyā’’ti avatvā cetanāggahaṇaṃ kataṃ. Kāyassāti catusamuṭṭhānikabhūtupādāyarūpasaṅkhātassa rūpakāyassa. Saṅkhepato ṭhapetvā rūpadhamme avisiṭṭho arūpakkhandho pacchājātapaccayo. So jātivasena kusalo, akusalo, vipāko, kiriyāti catubbidhoti veditabbaṃ.



我来为您直译这段巴利文：
603"较先"即较缘生先。因为此前生缘唯由色法得。缘生唯为无色法。所以说"以现在性资助"。由依止所缘行相等差别不得无前生性资助性的所依所缘以前生行相资助性为前生缘性。如是所依所缘力二种前生缘中"眼处"等由所依力说,"色所缘"等由所缘力说。
"何色"关系心所依说。此中"某时"由转起时力说。"以某时"由结生时力说。若无所缘前生不转起,显示彼等眼识等所缘前生,于意门亦何何由所缘前生转起,彼彼所缘缘所成一切实色为所缘前生已显示。如是于问分说"所缘前生有学或凡夫观眼为无常苦无我"等。"无记法对无记法以前生缘为缘,无记法对善法以前生缘为缘,无记法对不善法以前生缘为缘",无记根三分。彼等各分所依前生、所缘前生二种。
604"前生"说由缘生法先成就时有缘法后生性。此方式唯于色法得,非无色法故说"诸色法"。若缘生法已先生,如何为缘性说"以支持性"。因为无后生不得相续不断因性诸法,彼等由后生行相资助,彼等由离系等行相差别资助性为后生缘性。如是一切缘应配合由他缘行相差别资助性。"如秃鹰雏食思"由此显示由意思食力转起无色法支持色身性。所以不说"如食欲"而取"思"。"身"即四等起大种所造色名色身。略说除色法无差别无色蕴为后生缘。彼由生力为善、不善、异熟、唯作四种应知。

605. Kusalādibhāvena attanā sadisassa payogena karaṇīyassa punappunaṃ karaṇaṃ pavattanaṃ āsevanaṭṭho, attasadisasabhāvatāpādanaṃ vāsanaṃ vā. Purimapurimābhiyogo viyāti uggahaṇasavanadhāraṇādipurimāpurimāsevanā viya. Tīsu pana etesu purimā purimāti samanantarātītā daṭṭhabbā. Kasmā panettha anantarapaccaye viya ‘‘purimā purimā kusalā dhammā pacchimānaṃ pacchimānaṃ abyākatāna’’ntiādinā bhinnajātiyehi saddhiṃ niddeso na katoti? Attano gatiṃ gāhetuṃ asamatthattā. Bhinnajātikā hi bhinnajātikānaṃ āsevanaguṇena paguṇabalavabhāvaṃ sampādentā attanova kusalādibhāvasaṅkhātaṃ gatiṃ gāhetuṃ na sakkuṇanti. Tasmā tehi saddhiṃ niddesaṃ akatvā ye yesaṃ vāsanāsaṅkhātena āsevanaguṇena paguṇabalavabhāvavisiṭṭhaṃ attano kusalādibhāvasaṅkhātaṃ gatiṃ gāhetuṃ samatthā, tesaṃ tehi samānajātikeheva saddhiṃ niddeso katoti daṭṭhabbo.

Atha vipākābyākataṃ kasmā na gahitaṃ? Āsevanābhāvato. Vipākābyākatañhi kammavasena vipākabhāvappattaṃ kammapariṇāmitaṃ hutvā pavattamānaṃ nirussāhaṃ dubbalaṃ santaṃ āsevanaguṇena attano sabhāvaṃ gāhetvā paribhāvetvā neva aññaṃ vipākaṃ pavatteti, na ca purimavipākānubhāvaṃ gahetvā uppajjati, atha kho kammavegakkhittaṃ patitaṃ viya hutvā uppajjati. Tasmā sabbathāpi vipāke āsevanā natthīti na gahitaṃ. Kusalākusalakiriyānantaraṃ uppajjamānampi sakammapaṭibaddhavuttitāya āsevanaguṇaṃ na gaṇhātīti kusalādayopi tassa āsevanapaccayo na honti. Nānājātikattāpi cete tassa āsevanādhānaṃ na karonteva. Bhūmito, pana ārammaṇato vā nānājātikatā nāma natthīti parittakusalakiriyā mahaggatakusalakiriyānaṃ, saṅkhārārammaṇañca kusalaṃ nibbānārammaṇassa āsevanapaccayo hotiyeva. Svāyaṃ ‘‘kusalo dhammo kusalassa, akusalo dhammo akusalassa, abyākato dhammo abyākatassa āsevanapaccayena paccayo’’ti (paṭṭhā. 1.1.426) tidhāva vutto. Abyākataggahaṇena āvajjanavajjitā kiriyadhammā gahitā.

606.Cittapayogo cittakiriyā, āyūhananti attho. Yathā hi kāyavacīpayogo viññatti, evaṃ cittapayogo cetanā. Tena hi sā uppannakiriyatāvisiṭṭhe santāne sesapaccayasamāgame pavattamānānaṃ vipākakaṭattārūpānampi teneva santānavisesena kiriyābhāvena upakārikā hoti. Tassa hi kiriyābhāvassa pavattattā tesaṃ pavatti, na aññathā. Sahajātānaṃ pana āyūhanakiriyābhāvena pavattamānā upakārikāti kiṃ vattabbaṃ. Kammanti ca cetanākammameva adhippetaṃ. Na hi cetanāsampayuttaṃ kammaṃ abhijjhādi kammapaccayo hoti. Satipi vipākadhammabhāve cetanāvajjānaṃ ataṃsabhāvattā vipākāpi cetanā sahajātakammapaccayo hotiyeva, svāyaṃ kammapaccayo jātivasena catubbidhoti sabbaṃ vattabbaṃ.



我来为您直译这段巴利文：
605.由善等性与自相似所作再三作为转起为修习义,或令得自相似自性为熏习。如"前前加行"即如前前修学闻持等。但此中三种前前应见为等无间过去。为何此中不如无间缘"前前善法对后后无记"等与异类共说?由不能取自趣故。因为异类对异类以修习功德成就熟练强力性不能取自善等性名趣。所以不与彼等共说,但应见与何等由熏习名修习功德能取殊胜熟练强力性自善等性名趣者,与彼等同类共说。
那为何不取异熟无记?由无修习故。因为异熟无记由业力得异熟性成业所转而转起无励力弱寂静,不由修习功德取自性熏修而令转起他异熟,亦不取前异熟威力而生,而如业力所掷而落而生。所以一切异熟无修习故不取。虽生于善不善唯作后,由系属自业转起不取修习功德故善等亦非彼修习缘。由异类性彼等不作彼修习住立。但由地或所缘名无异类性故,欲界善唯作对色无色界善唯作,及有为所缘善对无为所缘为修习缘。彼说三种:"善法对善,不善法对不善,无记法对无记以修习缘为缘"。无记摄取除转向唯作法。
606.心加行心作用,义为励发。因为如身语加行为表,如是心加行为思。因为由彼生起作用性差别相续,余缘和合转起异熟等起色亦由彼相续差别以作用性资助。因为由彼作用性转起故彼等转起,非他。但对俱生以励发作用性转起资助何须说。"业"意为唯思业。因为与思相应业贪等非业缘。虽有异熟法性由思除外非彼自性故异熟思亦为俱生业缘,彼业缘由生力四种应说一切。

607.‘‘Nirussāhasantabhāvenā’’ti etena saussāhehi vipākadhammadhammehi kusalākusalehi sārammaṇādibhāvena sadisānampi asadisaṃ vipākabhāvaṃ dasseti. So hi vipākānaṃ payogena asādhetabbatāya payogena, aññathā vā sesapaccayesu siddhesu kammassa kaṭattā eva sijjhanato nirussāho santabhāvo hoti, na kilesavūpasantabhāvo. Tathāsantabhāvato eva hi bhavaṅgādayo duviññeyyā. Pañcadvārepi hi javanappavattiyā rūpādīnaṃ gahitatā viññāyati, abhinipātasampaṭicchanasantīraṇamattā pana vipākā duviññeyyā eva. Nirussāhasantabhāvāyāti nirussāhasantabhāvatthāya. Etena tappaccayavantānaṃ avipākānampi rūpadhammānaṃ vipākānukūlaṃ pavattiṃ dasseti. Pavattetiādi pañhāvāranayaṃ gahetvā vuttaṃ. Paṭiccavāre pana ‘‘vipākā cattāro khandhā arūpino aññamaññaṃ vipākapaccayena paccayo’’tiādinā (paṭṭhā. 1.1.14) āgatā. Ettha ca yesaṃ ekantena vipāko vipākapaccayo hoti, tesaṃ vasena nayadassanaṃ katanti daṭṭhabbaṃ. Na hi āruppe kāmarūpabhūmīsu viya vipāko rūpassa paccayo hoti.

608. Satipi janakabhāve upatthambhakattaṃ āhārānaṃ padhānakiccanti āha ‘‘rūpārūpānaṃ upatthambhakattenā’’ti. Upatthambhakattañhi satipi janakatte arūpīnaṃ āhārānaṃ, āhārajarūpasamuṭṭhāpakarūpāhārassa ca hoti. Asatipi catusamuṭṭhānikarūpūpatthambhakarūpāhārassa, asati pana upatthambhakatte āhārānaṃ janakattaṃ natthīti upatthambhakattaṃ padhānaṃ. Atha vā janayamānopi āhāro avicchedavasena upatthambhento janetīti upatthambhanabhāvo eva āhārabhāvoti ‘‘upatthambhakattenā’’ti vuttaṃ. Keci pana ‘‘rūpāhāro attanā janitassa āhārapaccayo na hoti, aññena janitassa hoti, tasmā ‘upatthambhakattenā’ti vutta’’nti vadanti. Taṃ ‘‘āhāro rūpassa paccayo honto āhārapaccayo na hotīti viruddhameta’’nti apare nānujānanti. Rūpāhāro cettha rūpadhammānaṃ eva āhārapaccayo hoti. Arūpāhārā pana rūpadhammānampi āhārapaccayo honti. Tañca kho na kevalaṃ cittasamuṭṭhānānaṃ rūpānameva, atha kho kadāci kaṭattārūpānampīti dassetuṃ ‘‘pañhāvāre panā’’tiādi vuttaṃ.



我来为您直译这段巴利文：
607"以无励力寂静性"由此显示虽与有励力异熟法善不善由有所缘等性相似而异熟性不相似。因为彼由异熟不应以加行成就,或由他余缘成就唯由业等起成就故无励力寂静性,非烦恼寂静性。因为如是寂静性故有分等难知。因为于五门亦由速行转起了知取色等,但唯异熟撞击领受推度难知。"于无励力寂静性"即为无励力寂静性。由此显示彼缘有非异熟色法亦随异熟转起。"令转起"等取问分方式说。但于缘分来"异熟四无色蕴以异熟缘互为缘"等。此中应见由彼等定然异熟为异熟缘力显示方式。因为于无色非如欲色地异熟为色缘。
608.虽有能生性,支持性为诸食主作用故说"以对色无色支持性"。因为支持性虽有能生性为无色食,食生色等起色食,虽无四等起色支持色食,但无支持性食无能生性故支持性为主。或生时食由不断力支持而生故唯支持性为食性故说"以支持性"。但有说"色食对自生非食缘,对他生为食缘,所以说'以支持性'"。彼他不许"食为色缘时非食缘此相违"。此中色食唯对色法为食缘。但无色食亦对色法为食缘。彼非唯对心等起色,而有时亦对等起色故说"但于问分"等。

609.Adhipatiyaṭṭhenāti ettha na adhipatipaccayadhammānaṃ viya pavattinivārake abhibhavitvā pavattanena garubhāvo adhipatiyaṭṭho, atha kho dassanādikiccesu cakkhuviññāṇādīhi, jīvane kammajarūpehi arūpadhammehi ca jīvantehi, manane sampayuttadhammehi, sukhitādibhāve sukhitādīhi, adhimokkhapaggahūpaṭṭhānāvikkhepapajānanesu, ‘‘anaññātaṃ ñassāmī’’ti pavattiyaṃ ājānane, aññātāvibhāve ca saddhādisahajātehīti evaṃ taṃtaṃkiccesu cakkhādipaccayehi dhammehi cakkhādīnaṃ anuvattanīyatā. Tesu hi kiccesu cakkhādīnaṃ issariyaṃ, tappaccayānañca tadanuvattanena tattha pavatti. Kasmā panettha itthipurisindriyadvayaṃ na gahitaṃ, nanu cetampi liṅgādīhi anuvattīyatīti? Saccaṃ anuvattīyati, na pana paccayabhāvato. Yathā hi jīvitāhārā yesaṃ paccayā honti, tesaṃ anupālakaupatthambhakā , atthiavigatapaccayabhūtā ca honti, na evaṃ itthipurisabhāvā liṅgādīnaṃ kenaci pakārena upakārakā honti. Yato paccayā siyuṃ, kevalaṃ pana yathāsakehi eva paccayehi pavattamānānaṃ liṅgādīnaṃ yathā itthiādiggahaṇassa paccayabhāvo hoti, tato aññenākārena taṃsahitasantāne appavattito liṅgādīhi anuvattanīyatā, indriyatā ca tesaṃ vuccati. Tasmā na tesaṃ indriyapaccayabhāvo vutto. Cakkhādayo arūpadhammānaṃyevāti ettha sukhindriyadukkhindriyānipi cakkhādiggahaṇena gahitānīti daṭṭhabbāni.

610. Lakkhaṇārammaṇūpanijjhānabhūtānaṃ vitakkādīnaṃ vitakkanādivasena ārammaṇaṃ upagantvā nijjhānaṃ pekkhanaṃ, cintanaṃ vā vitakkādīnaṃyeva āveṇiko byāpāro upanijjhāyanaṭṭho. ‘‘Ṭhapetvā dvipañcaviññāṇe sukhadukkhavedanādvaya’’nti vatvāpi ‘‘satta jhānaṅgānī’’ti vacanena ajhānaṅgānaṃ upekkhācittekaggatānaṃ nivattanaṃ katanti daṭṭhabbaṃ. Yadi evaṃ ‘‘satta jhānaṅgānī’’ti eteneva siddhe ‘‘ṭhapetvā sukhadukkhavedanādvaya’’nti kasmā vuttaṃ? Vedanābhedesu pañcasu sukhadukkhadvayassa ekantena ajhānaṅgabhāvadassanatthaṃ jhānaṅgaṭṭhāne niddiṭṭhattā, satipi vā jhānaṅgavohāre vedanābhedadvayassa ekantena jhānapaccayattābhāvadassanatthaṃ. Upekkhācittekaggatānaṃ pana yadipi jhānapaccayattābhāvo atthi, najhānapaccayabhāvo pana natthīti sabbānipi satta jhānaṅgānīti ettha gahaṇaṃ kataṃ. Tattha ‘‘sabbānipī’’ti vacanaṃ sabbakusalādibhedasaṅgaṇhanatthaṃ, na pana sabbacittuppādagatasaṅgaṇhanatthanti daṭṭhabbaṃ. Yesaṃ pana ‘‘ṭhapetvā dvipañcaviññāṇe vedanāttaya’’nti pāṭho, tesaṃ yathāvutto vicāro cittekaggatāvaseneva veditabbo.



我来为您直译这段巴利文：
609"以增上义"此中非如增上缘法克服转起障碍而转起的重性为增上义,而是见等作用由眼识等,命由业生色及无色法活命,意由相应法,乐等性由乐等,胜解精进念不散知见于"我将知未知"转起中了知,及已知显现由信等俱生,如是于彼彼作用由眼等缘法眼等随顺性。因为于彼等作用眼等有自在,彼缘由彼随顺于彼转起。为何此中不取女男根二,岂非此亦为相等所随顺?诚然随顺,但非由缘性。因为如命食对彼等为缘,为护持支持,为有不离缘,非如是女男性对相等以任何方式资助。由此应为缘,但唯由自缘转起相等如为女等取之缘性,由此余行相于彼俱相续不转起故说由相等随顺性及根性。所以不说彼等根缘性。眼等唯对无色法此中应见乐根苦根亦由眼等摄取所摄。
610.相所缘近观性寻等由寻等力趋近所缘观察或思惟,寻等自己的特别作用为近观义。说"除二五识乐苦受二"已由说"七禅支"应见作无禅支舍心一境性除外。若如是由"七禅支"已成就,为何说"除乐苦受二"?为显示受差别中五中乐苦二定为无禅支故于禅支处显示,或虽有禅支言说为显示受差别二定无禅缘性。但舍心一境性虽有无禅缘性,但非无禅缘性故于"一切七禅支"此中摄取。此中"一切"言为摄取一切善等差别,非为摄取一切心生所得应见。但有"除二五识受三"读法,彼等应如所说观察唯由心一境性。

611.Yato tato vāti sammā vā micchā vāti attho. Pañhāvāre panātiādi yadipi paccayaniddese taṃsamuṭṭhānaggahaṇena so attho ñāpito eva, pañhāvāre pana sarūpeneva gahitoti dassanatthaṃ vuttaṃ. Ete pana dvepi…pe… na labbhanti ‘‘yathāsaṅkhya’’nti vacanaseso veditabbo. Paṭṭhānaṭṭhakathāyaṃ pana ‘‘dvepi jhānamaggapaccayā ahetukacittesu na labbhantī’’ti vuttaṃ. Tenassa kathamavirodhoti? Adhippāyavasena . Ayañhi tattha adhippāyo – ahetukacittesu eva jhānamaggapaccayā na labbhanti, na sahetukacittesūti sahetukacittesu alābhābhāvadassanatthaṃ vuttaṃ, na ahetukacittesu lābhābhāvadassanatthanti. Evañhi atthe gayhamāne ahetukacittesu katthaci kassaci lābho na nivāritoti viññāyati. Tena savitakkāhetukacittesu jhānapaccayassa sambhavo anuññāto hoti. Tattha hi yena alābhena dhammasaṅgaṇiyaṃ manodhātuādīnaṃ saṅgahasuññatavāresu jhānaṃ na uddhaṭaṃ, taṃ alābhaṃ sandhāya jhānapaccayassapi ahetukacittesu alābho vutto. Yathā hi sahetukacittuppādesu vitakkādīnaṃ sahajāte saṅkaḍḍhitvā ekattagatabhāvakaraṇaṃ upanijjhāyanabyāpāro balavā, na tathā ahetukacittuppādesūti. Idha pana dubbalampi upanijjhāyanaṃ yadi kiñcimattampi atthi, na tena upakārakatā na hotīti savitakkāhetukacittesupi jhānapaccayaṃ anujānantena ‘‘ete pana dvepi jhānamaggapaccayā dvipañcaviññāṇāhetukacittesu na labbhantī’’ti (paṭṭhā. aṭṭha. paccayuddesavaṇṇanā) vuttaṃ. Paccayakathā nāma samantapaṭṭhānanissitā, na dhammasaṅgaṇīnissitāti.

612. Samaṃ avisamaṃ, sammā, saha vā pakārehi yuttatāya ekībhāvūpagamena viya upakārakatā sampayuttapaccayatā. Kā pana sā pakārehi yuttatāti āha ‘‘ekavatthukaekārammaṇaekuppādekanirodhasaṅkhātenā’’ti. Tattha ye ekavatthukā, te sampayuttāti ettake vuccamāne avinibbhogarūpesu ekaṃ mahābhūtaṃ sesamahābhūtupādārūpānaṃ nissayapaccayo hoti, tena tāni ekavatthukāni, cakkhādinissayabhūtāni vā bhūtāni ekaṃ vatthu etesu nissitanti ekavatthukānīti kappentassa tesaṃ sampayuttatāpatti siyāti tannivāraṇatthaṃ ekārammaṇaggahaṇaṃ. Ye ekavatthukā, ekārammaṇā ca, te sampayuttāti evampi cutiāsannānaṃ sampaṭicchanasantīraṇādīnaṃ sampayuttatā āpajjeyyāti ekuppādaggahaṇaṃ. Ye ekavatthukekārammaṇekuppādā, te sampayuttāti kiṃ pana nānānirodhāpi evaṃtividhalakkhaṇā honti, udāhu ekanirodhā evāti vicāraṇāyaṃ ekanirodhā eva evaṃlakkhaṇā hontīti dassanatthaṃ ‘‘ekanirodhā’’ti vuttaṃ.

Paṭilomato vā ekanirodhā sampayuttāti vuccamāne ekasmiṃ khaṇe nirujjhamānānaṃ rūpārūpadhammānaṃ sampayuttatā āpajjeyyāti ‘‘ekuppādā’’ti vuttaṃ. Evampi avinibbhogarūpānaṃ atthi ekuppādekanirodhatāti tesampi sampayuttatā āpajjeyyāti tannivāraṇatthaṃ ekārammaṇaggahaṇaṃ. Ye ekārammaṇā hutvā ekuppādekanirodhā, te sampayuttāti ayañca nayo ekavatthukesu eva labbhati, na nānāvatthukesūti dassanatthaṃ ekavatthukaggahaṇaṃ. Ye ekavatthukekārammaṇekuppādekanirodhā, te sampayuttāti pañcavokārabhavāpekkhāya cetaṃ ekavatthukaggahaṇaṃ. Āruppe pana vatthuyeva natthīti kuto ekavatthukaggahaṇassa avasaro.



我来为您直译这段巴利文：
611"从何处"即正或邪义。"但于问分"等虽于缘显示由彼等起摄取已显彼义,但于问分由自相摄取为显示故说。"但此二...等...不得"应知"如次"为语词余。但于发趣注说"二禅道缘于无因心不得"。如何无违此?由意趣力。因为此中意趣—唯于无因心不得禅道缘,非于有因心,为显示于有因心无不得说,非为显示于无因心无得。如是义被取时了知于无因心某处某不阻碍得。由此于有寻无因心许可有禅缘。因为此中由何不得于法聚意界等摄空分不举禅,关系彼不得说禅缘亦于无因心不得。因为如于有因心生寻等俱生摄集作一性近观作用强,非如是于无因心生。但此中虽弱近观若有些许,不由彼无资助性故许于有寻无因心亦有禅缘说"但此二禅道缘于二五识无因心不得"。缘说名依全分发趣,非依法聚。
612.平等不平等,正,或与诸相应合适由趣一性似资助性为相应缘性。何为彼诸相应合适说"由一所依一所缘一生一灭名"。此中若说"彼等一所依为相应"如是说,于不相离色一大种对余大种所造色为依缘,由彼彼等一所依,或为眼等依所成大种一所依依此故一所依,遮止计度彼等成相应故摄取一所缘。若说"彼等一所依一所缘为相应"如是亦趣死近领受推度等相应故摄取一生。若说"彼等一所依一所缘一生为相应"何为异灭亦如是三相,或唯一灭观察中唯一灭如是相为显示故说"一灭"。
或逆说"一灭为相应"时于一刻灭色无色法趣相应故说"一生"。如是亦不相离色有一生一灭故彼等亦趣相应,为遮止彼摄取一所缘。若说"彼等成为一所缘一生一灭为相应"此方式唯于一所依得,非于异所依为显示故摄取一所依。若说"彼等一所依一所缘一生一灭为相应"此一所依摄取关系五蕴有。但于无色无所依故何处有一所依摄取机会。

613. Aññamaññaṃ sambandhatāya yuttānampi samānānaṃ vippayuttabhāvena visaṃsaṭṭhatāya nānattūpagamena upakārakatā vippayuttapaccayatā. Ayañca vippayuttatā na sampayuttapaccayatāya viya aññamaññaṃ paccayapaccayuppannadhammavasena gahetabbā, atha kho visuṃyeva. Tattha hi arūpadhammānaṃ samānajātiyatāya samadhuraṃ, idha rūpārūpadhammānaṃ vijātiyatāya vidhuraṃ. Tena vuttaṃ ‘‘yuttānampi…pe… vippayuttapaccayatā’’ti. Na hi vatthusahajātapacchājātavasena ayuttānaṃ rūpādīnaṃ ārammaṇādibhāvena upakārakānaṃ vippayuttānampi vippayuttapaccayatā atthi. Yathā hi ‘‘vatthu khandhānaṃ vippayuttapaccayena paccayo, sahajātā kusalā khandhā cittasamuṭṭhānānaṃ rūpānaṃ, pacchājātā kusalā khandhā purejātassa imassa kāyassa vippayuttapaccayena paccayo’’tiādivacanato (paṭṭhā. 1.1.434) vatthunā, sahajātapacchājātavasena ca yuttānaṃ atthi vippayuttapaccayabhāvo, na evaṃ ayuttānaṃ atthīti. Yadi evaṃ rūpānaṃ rūpehi kasmā vippayuttapaccayo na vuttoti? Rūpānaṃ rūpehi satipi avinibbhoge sampayogo viya vippayogo (dhātu. 3) natthīti na tesaṃ vippayuttapaccayatā. Vuttañhi ‘‘catūhi sampayogo, catūhi vippayogo’’ti. Sampayujjamānānañhi arūpānaṃ rūpehi, rūpānañca tehi siyā sampayogāsaṅkāti tesaṃ aññamaññaṃ vippayuttapaccayatā vuttā. Rūpānaṃ pana rūpehi sampayogo natthīti na tesaṃ vippayuttapaccayatā vuttā.

Rūpino dhammā arūpīnaṃ dhammānaṃ, arūpinopi rūpīnanti ettha arūpaggahaṇaṃ catunnaṃ khandhānaṃ vasena veditabbaṃ. Arūpadhammesu hi cattāro eva khandhā sahajātapurejātānaṃ rūpadhammānaṃ vippayuttapaccayā honti. Nibbānaṃ pana yathā arūpadhammānaṃ sampayuttapaccayo na hoti, evaṃ rūpadhammānaṃ vippayuttapaccayo na hoti. ‘‘Catūhi sampayogo, catūhi vippayogo’’ti (dhātu. 3) hi vuttaṃ. Tasmā arūpadhammesu catunnaṃ khandhānameva vippayuttapaccayatā. Vuttañca pañhāvāre ‘‘sahajātā kusalā khandhā cittasamuṭṭhānānaṃ rūpānaṃ vippayuttapaccayena paccayo’’tiādi (paṭṭhā. 1.1.434). Rūpino dhammāti cetaṃ hadayavatthuno ceva cakkhādīnañca vasena veditabbaṃ. Rūpadhammesu hi cha vatthūniyeva arūpakkhandhānaṃ vippayuttapaccayo. Rūpāyatanādayo pana ārammaṇadhammā kiñcāpi vippayuttadhammā, vippayuttapaccayo pana na honti. Kiṃ kāraṇā? Sampayogāsaṅkābhāvato. Arūpakkhandhā hi cakkhādīnaṃ vatthūnaṃ abbhantarato nikkhamantā viya uppajjantīti siyā tattha āsaṅkā ‘‘kiṃ nu kho ime imehi sampayuttā, udāhu vippayuttā’’ti? Ārammaṇadhammā pana vatthusannissayena uppajjamānānaṃ ārammaṇamattaṃ hontīti natthi tesu sampayogāsaṅkāti na te vippayuttā. Sampayogāsaṅkāsabbhāvato vatthūniyeva vippayuttapaccayā honti. Vuttampi cetaṃ pañhāvāre ‘‘vatthu kusalānaṃ khandhānaṃ vippayuttapaccayena paccayo, vatthu akusalānaṃ khandhānaṃ, cakkhāyatanaṃ cakkhuviññāṇadhātuyā’’tiādi. Svāyaṃ vippayuttapaccayo ‘‘sahajātapacchājātato kusalena abyākataṃ, tathā akusalena abyākataṃ, sahajātapurejātapacchājātato abyākatena abyākataṃ, vatthupurejātato abyākatena kusalaṃ, tathā akusalanti kusalamūlamekaṃ, akusalamūlamekaṃ, abyākatamūlāni tīṇī’’ti pañcavidho veditabbo.



我来为您直译这段巴利文：
613.由相互关系相应者亦由离系性不相杂以趣异性资助性为离系缘性。此离系性不如相应缘性由相互缘缘生法力应取,而是各别。因为彼中由无色法同类性同责,此中由色无色法异类性异责。所以说"虽相应...等...离系缘性"。因为非所依俱生后生力不相应色等以所缘等资助离系亦有离系缘性。因为如由"所依以离系缘为诸蕴缘,俱生善蕴对心等起色,后生善蕴对前生此身以离系缘为缘"等语由所依、俱生后生力相应有离系缘性,非如是不相应有。若如是为何不说色对色离系缘?色对色虽有不相离如相应无离系故彼等无离系缘性。因为说"四相应,四离系"。因为相应无色对色,色对彼或有相应疑故说彼等相互离系缘性。但色对色无相应故不说彼等离系缘性。
"色法对无色法,无色亦对色"此中应知无色摄取由四蕴力。因为于无色法唯四蕴为俱生前生色法离系缘。但涅槃如对无色法非相应缘,如是对色法非离系缘。因为说"四相应,四离系"。所以于无色法唯四蕴离系缘性。于问分亦说"俱生善蕴对心等起色以离系缘为缘"等。"色法"此应知唯由心所依及眼等力。因为于色法唯六所依为无色蕴离系缘。但色处等所缘法虽离系法,但非离系缘。何因?由无相应疑故。因为无色蕴如从眼等所依内出生故或有彼疑"何为此等与此等相应,或离系"?但所缘法对依所依生者唯为所缘故于彼等无相应疑故彼等非离系。由有相应疑故唯所依为离系缘。于问分亦说此"所依以离系缘为善蕴缘,所依对不善蕴,眼处对眼识界"等。彼离系缘应知五种:"由俱生后生善对无记,如是不善对无记,由俱生前生后生无记对无记,由所依前生无记对善,如是对不善,如是善根一,不善根一,无记根三"。;

614.Paccuppannalakkhaṇenāti paccuppannasabhāvena. Tena ‘‘atthi me pāpakammaṃ kataṃ, atthi puggalo attahitāya paṭipanno’’ti (pu. pa. catukkauddesa 24) ca evamādīsu vuttaṃ nibbattitūpalabbhamānatālakkhaṇaṃ atthibhāvaṃ nivāreti. Satipi janakatte upatthambhakattappadhānā atthibhāvena upakārakatāti āha ‘‘upatthambhakattenā’’ti. Idañca upatthambhakattaṃ vatthārammaṇasahajātādīnaṃ sādhāraṇaṃ atthibhāvena upakārakattanti daṭṭhabbaṃ. ‘‘Sattadhā mātikā nikkhittā’’ti vuttamatthaṃ pāḷiyā eva dassetuṃ ‘‘yathāhā’’tiādi vuttaṃ. Tattha ‘‘cattāro khandhā arūpino’’tiādinā sahajātavasena atthipaccayodassito , ‘‘cakkhāyatana’’ntiādinā purejātavasena, ‘‘yaṃ rūpaṃ nissāyā’’tiādinā sahajātapurejātavasena. Evamayaṃ pāṭho sahajātapurejātaatthipaccayavaseneva āgato.

Aññattha pana tato aññathāpi āgatoti dassetuṃ ‘‘pañhāvāre panā’’tiādimāha. Taṃ tena pacchājātāhārindriyavasenāpi atthipaccayattaṃ vibhāveti. Purimapāṭhe pana sāvasesā desanā katāti veditabbaṃ. Sati ca yesaṃ paccayā honti, tehi ekato, puretaraṃ, pacchā ca uppannabhāve sahajātādipaccayattābhāvato āhāro, indriyañca sahajātādibhedaṃ na labhanti, tadabhāvo ca tesaṃ dhammasabhāvavasena daṭṭhabbo. Svāyaṃ atthipaccayo ‘‘sahajātato kusalena kusalaṃ, sahajātapacchājātato kusalena abyākataṃ, sahajātato eva kusalena kusalābyākatanti kusalamūlā tayo, tathā akusalamūlā. Sahajātapurejātapacchājātāhārindriyato pana abyākatena abyākataṃ, vatthārammaṇapurejātato abyākatena kusalaṃ, tathā akusalaṃ. Sahajātapurejātato kusalañca abyākatañca kusalassa, sahajātapurejātapacchājātāhārindriyato kusalañca abyākatañca abyākatassa, sahajātapurejātato akusalañca abyākatañca akusalassa, sahajātapurejātapacchājātāhārindriyato akusalañca abyākatañca abyākatassā’’ti evaṃ terasavidho. Saṅkhepena kusalākusalavipākakiriyarūpavasena pañcavidho atthipaccayo, na nibbānaṃ. Yo hi atthibhāvābhāvena anupakārako atthibhāvaṃ labhitvā upakārako hoti, so atthipaccayo hoti. Nibbānañca nibbānārammaṇānaṃ na attano atthibhāvābhāvena anupakārakaṃ hutvā atthibhāvalābhena upakārakaṃ hotīti, uppādādiyuttānaṃ vā natthibhāvopakārakatāviruddho upakārakabhāvo atthipaccayatāti, na nibbānaṃ atthipaccayo hoti.



我来为您直译这段巴利文：
614"以现在相"即现在自性。由此遮止"我有恶业已作,有人为自利行"等所说已生可得性相有性。虽有能生性由支持性为主以有性资助性故说"以支持性"。此支持性应见为所依所缘俱生等共同由有性资助性。为以圣典显示所说"七种纲要安立"义故说"如说"等。此中由"四无色蕴"等显示由俱生力有缘,"眼处"等由前生力,"依何色"等由俱生前生力。如是此文唯由俱生前生有缘力来。
但于他处由彼异来为显示故说"但于问分"等。彼由后生食根力亦显有缘性。但于前文应知作有余说。有及对彼等为缘,由彼等一起、较先、后生性无俱生等缘性故食及根不得俱生等差别,无彼应见由法自性力。彼有缘应知十三种:"由俱生善对善,由俱生后生善对无记,唯由俱生善对善无记,如是善根三,如是不善根。但由俱生前生后生食根无记对无记,由所依所缘前生无记对善,如是对不善。由俱生前生善及无记对善,由俱生前生后生食根善及无记对无记,由俱生前生不善及无记对不善,由俱生前生后生食根不善及无记对无记"。略由善不善异熟唯作色力五种有缘,非涅槃。因为何者由有性无性无资助得有性为资助,彼为有缘。涅槃对涅槃所缘非由自有性无性无资助得有性为资助故,或对具生等无性资助性相违资助性为有缘性故,涅槃非有缘。

615. Ārammaṇe phusanādivasena pavattamānānaṃ phassādīnaṃ anekesaṃ sahabhāvo natthīti ekasmiṃ phassādisamudāye sati dutiyo na hoti, asati pana hotīti tena natthibhāvena upakārakatā natthipaccayatā. Satipi purimataracittānaṃ natthibhāve na tena tāni natthibhāvena upakārakāni, anantarameva pana attano atthibhāvena pavattiokāsaṃ alabhamānaṃ natthibhāvena okāsaṃ dadamānaṃ viya upakārakaṃ hotīti ‘‘pavattiokāsadānena upakārakā’’ti āha. Paṭuppannānanti paccuppannānaṃ.

‘‘Te evā’’ti etena natthivigatapaccayānaṃ dhammato visesābhāvamāha. Evaṃ santepi abhāvamattena upakārakatā okāsadānaṃ natthipaccayatā, sabhāvāvigamena appavattamānānaṃ sabhāvavigamena upakārakatā vigatapaccayatā. Natthitā ca nirodhānantarā suññatā, vigatatā nirodhappattatāti ayametesaṃ viseso.

Atthipaccayadhammā eva cāti ca-saddo sampiṇḍanattho. Tena na kevalaṃ natthivigatapaccayā eva dhammato avisiṭṭhā, atha kho atthiavigatapaccayāpīti imamatthaṃ dīpeti. Yadipime paccayā dhammato avisiṭṭhā, tathāpi atthitāya sasabhāvatāya upakārakatā atthipaccayatā, sabhāvāvigamena nirodhassa appattiyā upakārakatā avigatapaccayatāti paccayabhāvaviseso dhammāvisesepi veditabbo. Dhammānañhi samatthatāvisesaṃ sabbaṃ yāthāvato abhisambujjhitvā bhagavatā catuvīsatipaccayavisesā vuttāti dhammassāmimhi saddhāya ‘‘evaṃ visesā ete dhammā’’ti sutamayañāṇaṃ uppādetvā cintābhāvanāmayehi tadabhisamayāya yogo karaṇīyo.

Ettha ca ārammaṇaanantarasamanantaraupanissayapurejātaāsevanasampayuttanatthivigatapaccayā arūpadhammānaṃyeva, pacchājātapaccayo rūpadhammānaṃyeva, itare cuddasa rūpārūpadhammānaṃ.

Hetuanantarasamanantarāsevanapacchājātakammavipākajhānamaggasampayuttanatthivigatapaccayā arūpadhammā eva, purejātapaccayo rūpameva, ubhayaṃ ārammaṇūpanissaye ṭhapetvā sesā, te dve paññattisabhāvāpi honti.

Anantarasamanantarāsevananatthivigatapaccayā atītā eva. Ārammaṇārammaṇādhipatiārammaṇūpanissayā tikālikā, kālavinimuttā ca. Kammapaccayo atītapaccuppannavasena dvikāliko. Sesā pañcadasa paccuppannāva.

Tathā anantarasamanantaraanantarūpanissayapakatūpanissayāsevanapaccayā, nānākkhaṇikakammapaccayo, natthivigatapaccayā cāti ime paccayā janakā eva, na upatthambhakā. Pacchājātapaccayo upatthambhako eva, na janako . Sesā janakā ca upatthambhakā cāti ayampi viseso veditabbo.

Avijjāpaccayāsaṅkhārapadavitthārakathāvaṇṇanā



我来为您直译这段巴利文：
615.于所缘由触等力转起诸触等多数无俱有故于一触等聚时第二不有,无时则有,由彼无性资助性为无缘性。虽有前前心无性不由彼等无性资助,但无间唯由自有性不得转起处由无性如施处资助故说"由施转起处资助"。"现前"即现在。
"彼等"由此说无离去缘由法无差别。如是虽然由唯无性资助性施处为无缘性,由自性不离不转起由自性离资助性为离去缘性。无性为灭无间空性,离去性为得灭,此为彼等差别。
"亦有缘法"中"亦"为摄集义。由此显示非唯无离去缘由法无别,而且有不离去缘。若此等缘由法无别,然由有性自性性资助性为有缘性,由自性不离未得灭资助性为不离去缘性,虽法无差别应知缘性差别。因为对诸法如实全遍觉一切能力差别世尊说二十四缘差别故,对法主生信"如是此等法差别"生闻所成智,应作思修所成彼现观修习。
此中所缘无间等无间亲依前生修习相应无离去缘唯对无色法,后生缘唯对色法,余十四对色无色法。
因无间等无间修习后生业异熟禅道相应无离去缘唯无色法,前生缘唯色,二者除所缘依余,彼二亦为施设自性。
无间等无间修习无离去缘唯过去。所缘所缘增上所缘近依三时及离时。业缘由过去现在力二时。余十五唯现在。
如是无间等无间无间近依自性近依修习缘,异刹那业缘,及无离去缘此等缘唯能生,非支持。后生缘唯支持,非能生。余能生及支持,应知此亦差别。
无明缘行句广释注释;

616.Paccayesūti niddhāraṇe bhummaṃ. Duvidhā dvippakārena. Anekadhāti sattarasadhā ārammaṇapaccayādivasena.

Abhiññācittenāti cetopariyapubbenivāsaanāgataṃsañāṇasaṅkhātāhi abhiññāhi sahagatacittena. Samohacittajānanakāleti paresaṃ, attano ca samohassa cittassa jānanakāle. Avijjāpubbaṅgamā akusalappavattiyo yā kāci vipattiyo, sabbā tā mohamūlikāti ca avijjāya ādīnavadassanena avijjāsamatikkamatthāya vivaṭṭābhipatthanāyāti attho. Dvinnampi tesaṃ puññābhisaṅkhārānaṃ. Avijjāsammūḷhattāti bhavādīnavappaṭicchādikāya avijjāya sammūḷhattā. Tāneva puññānīti tāneva yathāvuttāni kāmāvacararūpāvacarapuññāni. Upanissayapaccayena paccayo hotīti sambandho.

Rāgādīnanti rāgadiṭṭhivicikicchuddhaccadomanassānaṃ. Avijjāsampayuttattā rāgādīnaṃ rāgādiassādanakālesu avijjaṃ ārabbha uppatti veditabbā. Garuṃ katvā assādanaṃ rāgadiṭṭhisampayuttāya eva avijjāya yojetabbaṃ. Assādanañca rāgo, tadaviyuttā ca diṭṭhīti assādanavacaneneva yathāvuttaṃ avijjaṃ garuṃ karontī diṭṭhi ca vuttāti veditabbā. Rāgādīhi ca pāḷiyaṃ sarūpato vuttehi taṃsampayuttasaṅkhārassa avijjārammaṇāditaṃ dasseti. Anādīnavadassāvinoti pāṇātipātādīsu na ādīnavadassino. Avijjāya anārammaṇassa, paṭhamajavanassa ca ārammaṇādhipatianantarādipaccayavacanesu avuttassa, vuttassa ca sabbassa saṅgaṇhanatthaṃ ‘‘yaṃ kiñcī’’ti āha.

Vuttanayenāti samatikkamabhavapatthanāvasena puññābhisaṅkhāre vuttanayena.



我来为您直译这段巴利文：
616"于诸缘"为离取处格。"二种"由二方式。"多种"由十七种由所缘缘等力。
"由神通心"即由心差知宿命未来分智名神通俱行心。"于知有痴心时"即于知他人及自己有痴心时。无明为先不善转起任何过失,一切彼等以痴为根,由此以显示无明过患为超越无明故趣向出离义。"彼等二"即福行。"由无明迷惑"即由隐覆有等过患无明迷惑。"彼等福"即彼等如所说欲界色界诸福。"以近依缘为缘"为连结。
"贪等"即贪见疑掉举忧。应知由无明相应故,贪等于贪等味着时缘无明生起。重视味着应配合唯贪见相应无明。味着即贪,及不离彼见,由味着语应知说能重视如所说无明之见。由贪等于圣典自相所说显示彼相应行缘无明所缘等性。"不见过患"即于杀生等不见过患。为摄取无明无所缘,及初速行未说所缘增上无间等缘,及所说一切故说"任何"。
"如所说方式"即由超越趣向有力于福行如所说方式。;

617.Kiṃ panāyantiādinā codakassa ayamadhippāyo – ‘‘avijjāpaccayā saṅkhārā sambhavantī’’ti ettha sambhavanti evāti avadhāraṇaṃ na yujjati , avasesapaccayasamavāyābhāve saṅkhārānaṃ sambhavābhāvato. Tathā saṅkhārā evāti avadhāraṇampi na yujjati. Kasmā? Aññesañca paccayuppannadhammānaṃ sambhavassa tato icchitabbattā. Vākyassa avadhāraṇaphalattā avijjāpaccayā eva saṅkhārā sambhavantīti avadhāraṇe gayhamānepi ayaṃ doso. Kasmā? Yasmā lobhādikammanidānaupādānavatthārammaṇamanasikārādayo aññepi paccayā labbhantiyevāti. Tattha ekāti asahāyā, kāraṇantaranirapekkhāti attho. Aññepi paccayā sahakārikāraṇabhūtā. Dosamettha vattukāmo codako pucchatīti ñatvā ācariyo āha ‘‘kiṃ panetthā’’ti. Ettha avijjāya paccayantarena rahitabhāve ca sahitabhāve ca kiṃ pana vattabbaṃ, asamattā te codanā, avasiṭṭhañca tāva kathehīti vuttaṃ hoti. Ekakāraṇavādo āpajjatīti dosappasaṅgo vutto. Aniṭṭho hi ekakāraṇavādo sabbattha sabbakālaṃ sambhavāpattito, ekasadisāsabhāvāpattito ca.

Yasmā ekaṃ na ekatotiādīsu tīsu pakāresu avijjamānesu pārisesena anekato anekamevāti etasmiṃ catutthe eva pakāre vijjamāne ekahetuphaladīpane attho atthi, tasmā na nupapajjati upapajjatiyeva. Ekaṃ phalaṃ ekato natthi, anekampi ekato natthi. Anekatopi ekaṃ phalaṃ no atthīti sambandho.

Ekekahetuphaladīpananti ‘‘avijjāpaccayā saṅkhārā’’ti ekahetudīpanaṃ, ‘‘saṅkhārapaccayā viññāṇa’’nti ekaphaladīpananti evaṃ tattha tattha ekekahetuphaladīpanaṃ kataṃ.

Veneyyānaṃ anurūpatoti veneyyānaṃ ajjhāsayassa anurūpato. Ekasseva hetuno, phalassa ca dīpanā satthu desanāvilāsato vā veneyyapuggalānaṃ ajjhāsayato vā. Tadubhayassa panettha kāraṇaṃ tattha tattha desetabbassa atthassa padhānatā, pākaṭatā, asādhāraṇatā ca. Desanāvilāsappattā ca buddhā bhagavanto te desetabbe atthe bahūsupi pariyāyesu labbhamānesu yathārucitaṃ gahetvā dhammaṃ desenti, sā desanāvilāsānurūpatā. Tattha pana yena pariyāyena ye veneyyā bujjhanti, teneva tesaṃ bodhanaṃ, sā veneyyajjhāsayānurūpatā.

Yathāphassaṃvedanāvavatthānatoti ‘‘sukhavedanīyaṃ, bhikkhave, phassaṃ paṭicca uppajjati sukhā vedanā’’tiādinā (saṃ. ni. 4.129), ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā’’tiādinā (ma. ni. 1.204, 400; 3.421, 425, 426; saṃ. ni. 2.43-44; 2.

我来为您直译这段巴利文：
617"何为此"等中质问者意趣 - "由无明缘诸行生起"此中"生起"定语不合理,由无余缘和合无故无行生起。如是"唯诸行"定语亦不合理。何故?由欲从彼余诸缘生法生起故。由语句定语果性,取"唯由无明缘诸行生起"定语时亦此过。何故?因为贪等业因缘取所依所缘作意等余缘亦必得故。此中"一"即无伴,义为不待余因。余缘亦为助因性。知欲说过此质问者问故阿阇黎说"何为此中"。此中于无明有无余缘及有余缘何应说,彼等诘难不满足,且请说余义。说一因论成过失。因为一因论不可欲由一切处一切时生起故,及由一相自性故。
因为于"一非由一"等三种方式无时由余遗于"由多唯多"此第四方式有时于显示一因果有义,所以非不成就唯成就。一果非由一,多亦非由一。由多亦无一果为连结。
"显示一一因果"即"由无明缘诸行"显示一因,"由行缘识"显示一果,如是于彼彼作一一因果显示。
"随顺所化"即随顺所化意乐。显示一因一果由师说法巧妙或由所化补特伽罗意乐。此中彼二因为于彼彼所说义主要性、明显性、不共性。得说法巧妙诸佛世尊于所说义虽于多方便可得取如所喜说法,彼随顺说法巧妙性。此中由何方便所化觉悟,由彼令彼等觉悟,彼随顺所化意乐性。
"如由触判定受"即由"诸比丘,缘乐受触生乐受"等,"缘眼及色生眼识,三和合触,缘触受"等;

4.60; kathā. 465, 467) ca sukhavedanīyaphassādicakkhusamphassādianurūpena sukhavedanādicakkhusamphassajāvedanādīnaṃ vavatthānato. Samānesupi hi cakkhurūpādīsu phassavasena sukhādivipariyāyābhāvato, samānesu rūpamanasikārādīsu cakkhādisaṅghaṭṭanavasena cakkhusamphassajādivipariyāyābhāvato, aññapaccayasāmaññepi cakkhusamphassavasena sukhādicakkhusamphassajādīnaṃ oḷārikasukhumādisaṅkarābhāvato cāti attho. Yathāvuttaphassassa sukhādīnaṃ aviparīto paccayabhāvo eva yathāvedanaṃ phassavavatthānaṃ. Kāraṇaphalavisesena vā phalakāraṇavisesanicchayo hotīti ubhayatthāpi nicchayo pavatthānanti vutto.

Kammādayoti kammaāhārautuādayo apākaṭā semhapaṭikārena rogavūpasamanato. Semhassa mandabhāvādinā ca semhaṃyeva pākaṭaṃ kāraṇaṃ. Ayamidha avijjā saṅkhārānaṃ hetubhāvena dīpitāti sambandho. Assādānupassino taṇhā pavaḍḍhatīti vacanatoti ‘‘saṃyojaniyesu, bhikkhave, dhammesu assādānupassino taṇhā pavaḍḍhati, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo’’ti (saṃ. ni. 2.53) iminā suttena taṇhāya saṅkhārakāraṇabhāvassa vuttattāti attho. Puna tassāpi avijjāya kāraṇanti dassanatthaṃ ‘‘avijjāsamudayā āsavasamudayoti ca vacanato’’ti āha . Taṇhā vā caturupādānabhūtā kāmāsavadiṭṭhāsavā ca saṅkhārassa kāraṇanti pākaṭā avijjāhetukāti suttadvayenāpi avijjāya pākaṭaṃ saṅkhārānaṃ kāraṇabhāvameva dasseti. ‘‘Assādānupassino’’ti (saṃ. ni. 2.53) hi vacanena bhavādīnavappaṭicchādanakiccā avijjā taṇhāya kāraṇanti dassitā hoti. Yasmā avidvā, tasmā puññābhisaṅkhārādike abhisaṅkharotīti avijjāya saṅkhārakāraṇabhāvassa pākaṭattā aviddasubhāvova saṅkhārakāraṇabhāvena vutto. Khīṇāsavassa saṅkhārābhāvato, asādhāraṇattā ca puññābhisaṅkhārādīnaṃ sādhāraṇakāraṇāni vatthārammaṇādīnīti puññabhavādīnavappaṭicchādikā avijjā puññābhisaṅkhārādīnaṃ asādhāraṇaṃ kāraṇanti vā attho daṭṭhabbo. Eteneva ‘‘avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇa’’nti (ma. ni. 3.126; saṃ. ni. 2.1; udā. 1; mahāva. 1; netti. 24) ettha pana padhānattā, pākaṭattā, asādhāraṇattāti ekekahetuphaladīpanaparihāravacanena sabbattha ‘‘phassapaccayā vedanā, vedanāpaccayā taṇhā’’tiādīsu bodhaneyyajjhāsayavasena dhammassa bodhanasaṅkhātaṃ payojanaṃ veditabbaṃ.



我来为您直译这段巴利文：
4.60.由乐受触等眼触等随顺乐受等眼触生受等判定。因为虽同眼色等由触力无乐等转异,虽同色作意等由眼等冲击力无眼触生等转异,及虽余缘共由眼触力乐等眼触生等无粗细等混杂义。如所说触对乐等无颠倒缘性即如受判定触。或由因果差别果因差别决定故说两处决定为判定。
"业等"即业食时节等不明显由痰对治病止息。由痰弱性等唯痰明显因。此中此无明显示为诸行因性为连结。由"于结系法随观味者渴爱增长"语即由"诸比丘,于结系法随观味者渴爱增长,缘渴爱取,缘取有"此经说渴爱为行因义。又为显示彼亦无明为因故说"由无明集故漏集"。渴爱或为四取性及欲漏见漏为行因明显由无明为因,由二经亦唯显示无明为诸行明显因性。因为"随观味者"语显示隐覆有等过患作用无明为渴爱因。因为无知故造作福行等,由无明为行因性明显,无知自性唯说为行因性。由漏尽者无行故,及由不共故,福行等共因为所依所缘等,或应见义为隐覆福有等过患无明为福行等不共因。由此于"由无明缘诸行,由行缘识"此中应知由主要性、明显性、不共性说遮止一一因果显示语于一切处"缘触受,缘受爱"等中由所化意乐力法觉悟名利益。

618.‘‘Ekantāniṭṭhaphalāyā’’ti etena viruddhabhāvaṃ, ‘‘sāvajjāyā’’ti etena vijātiyabhāvaṃ avijjāya joteti. Puññāneñjābhisaṅkhārā hi iṭṭhavipākatāya, anavajjasabhāvatāya ca tassā viruddhā, vijātiyā cāti. Kathaṃ na yujjissatītiādi samādhānaṃ, tena yvāyaṃ ekantāniṭṭhaphalatādihetupadeso, tassa anekantikataṃ dasseti. Ayaṃ hettha adhippāyo – yāyaṃ tayā codanā ‘‘evaṃ santepī’’tiādinā katā, sā yuttā vipākaṃ pati. Na hi aniṭṭhavepakkaṃ kāraṇaṃ iṭṭhaṃ phalati, iṭṭhavepakkaṃ vā aniṭṭhaṃ. Yasmā panettha paccayuppannadhammānaṃ paccayabhāvalakkhaṇadhammānaṃ dhammatā adhippetā, tatra cāyaṃ niyamo natthi vicittarūpattā tassāti. Tenāha ‘‘viruddho cā’’tiādi.

Tattha dhammānanti sabhāvadhammānaṃ. Ṭhānanti avaṭṭhānaṃ. Tasmā ṭhānaviruddhoti atthitāviruddho. Keci pana ‘‘paṭisandhiādīniṭhānānī’’ti vadanti. Evaṃ sati ‘‘purimacittaṃ pacchimacittassa ṭhānaviruddho paccayo’’ti nayidaṃ ekantikaṃ siyā. Bhavaṅgampi hi bhavaṅgassa anantarapaccayo, javanaṃ javanassa, na ca sippādīnaṃ paṭisandhiādiṭṭhānaṃ atthi, tasmā na taṃ idha adhippetaṃ. Kammaṃ rūpassa namanaruppanavirodhā, sārammaṇānārammaṇādivirodhā ca sabhāvaviruddho paccayo . Khīrādīni dadhiādīnaṃ madhurambilarasādisabhāvavirodhā. Avijānanakicco āloko vijānanakiccassa viññāṇassa. Amadanakiccā ca guḷādayo madanakiccassa āsavassa.

Golomāvilomādītiādīsu golomāvilomāni dubbāya, avīti ca rattā eḷakā veditabbā. Visāṇaṃ sarassa. Dadhitilapiṭṭhaguḷāni bhūtiṇakassa. Sevālaṃ taṇḍuleyyakassa, kharavaḷavā assatarassāti evamādi ādi-saddena saṅgahito. Yasmā vipākā eva na, tasmā dukkhavipākāyapi avijjāya adukkhavipākānaṃ puññāneñjābhisaṅkhārānaṃ paccayattaṃ na na yujjatīti attho.

Tadavipākattepi sāvajjatāya tadaviruddhānaṃ, taṃsadisānañca apuññābhisaṅkhārānameva paccayo, na itaresanti etassa pasaṅgassa nivāraṇatthaṃ ‘‘viruddho cāviruddho ca, sadisāsadiso tathā. Dhammānaṃ paccayo siddho’’ti vuttaṃ. Tasmā tamatthaṃ pākaṭaṃ karonto ‘‘iti ayaṃ avijjā’’tiādimāha.



我来为您直译这段巴利文：
618"唯不可意果"由此显示无明之相违性,"有过失"由此显示异类性。因为福不动行由可意异熟性,无过失自性故与彼相违,异类。"云何不合理"等为和合,由此显示此唯不可意果等因说示非决定性。此中此义趣 - 汝作"如是虽然"等质难,彼对异熟合理。因为不可意异熟因不生可意果,或可意异熟不生不可意。因为此中意趣缘生法缘性相法性,此中无此决定由彼种种性故。所以说"相违及"等。
此中"诸法"即自性法。"处"即安立。所以"处相违"即有性相违。有说"结生等处"。如是"前心为后心处相违缘"此非决定。因为有分亦为有分无间缘,速行为速行,工巧等无结生等处,所以此中非意趣。业由屈伸相违,及有所缘无所缘等相违为自性相违缘。乳等对酪等由甜酸味等自性相违。无了知作用光明对有了知作用识。无醉作用糖等对有醉作用漏。
"牛毛反毛等"等中应知牛毛反毛对多罗,阿维对赤山羊。角对芦苇。酪胡麻粉糖对蓖麻。青苔对粳谷,驽马对骡,如是等为等语所摄。因为非唯异熟,所以苦异熟无明对非苦异熟福不动行为缘亦非不合理义。
"虽非彼异熟由有过失对非彼相违,及与彼相似唯不福行为缘,非余"为遮止此过失故说"相违及不相违,相似及不相似,如是诸法缘成就"。所以显明彼义故说"如是此无明"等。

619.Sabbattha khandhānaṃ bhedo maraṇanti cutiṃ aggaṇhantoti idha cuti nāma tattha tattha bhavādīsu rūpādīnaṃ khandhānaṃ maraṇasaññito carimo bhedoti yāthāvato ajānanto. Sattassa sato vijjamānasseva. Dehantarasaṅkamanaṃ aññena kāyena samāgamo.

Sabbattha khandhānaṃ pātubhāvoti tattha tattha bhavādīsu khandhānaṃ paṭhamābhinibbatti. Navasarīrapātubhāvoti idha jiṇṇassa sarīrassa nikkhepe paralokapariyāpannassa navakāyassa uppādo. Yatheke vadanti –

‘‘Vatthāni jiṇṇāni yathā pahāya,

Navāni gaṇhāti naro parāni;

Nikkhippa dehaṃ idha jiṇṇamevaṃ,

Gaṇhāti attābhinavaṃ sukhesī’’ti.

Ayaṃ sattoti ayamattā, yo sāmī, nivāsī, kārako, vedako cāti adhippeto. Sattomarati, satto upapajjatīti etthāpi eseva nayo. Tīsupi ṭhānesu ādi-saddena issarakuttabrahmakuttādivikappanaṃ saṅgaṇhāti.

Sabhāvalakkhaṇanti’ruppanānubhavanādiṃ, kakkhaḷaphusanādisabhāvameva vā. Sāmaññalakkhaṇanti aniccatādiṃ. Saṅkhāre attato attaniyatoti rūpādīsu ekaccaṃ attato, tadaññaṃ attaniyato.

Attā jānāti vāti vikappeti kāpilādayo viya. Na jānāti vāti kāṇādājīvikādayo viya. Kāṇādopi hi attā sabhāvena na jānāti. Yadā buddhiguṇena saṃyujjati, tadā jānātīti icchati. So eva karoti ca kāreti cāti yo parattha sukhadukkhaṃ anubhavati, so eva puññāpuññaṃ sayaṃ karoti, aññañca kāreti, na aññoti adhippāyo . Saṇṭhapentāti dviaṇukādiuppādanavasena, icchāvasena ca sampādentā. Soti attasaññito satto. Indriyasampannoti cakkhādīhi indriyehi samannāgato, tena saḷāyatanappavattiṃ dasseti. Sabbañhetaṃ yathāpaccayaṃ pavattamānānaṃ avijjādīnaṃ kiccaṃ attano byāpāraṃ katvā diṭṭhigatiko vimuyhatīti dassanavasena vuttaṃ. Acchejjasuttāvutābhejjamaṇīnaṃ viya pubbāpariyavavatthānaṃ niyati, niyatiyā, niyati eva vā saṅgati samāgamo niyatisaṅgati, tāya bhāvesu pariṇatā manussadevavihaṅgādibhāvaṃ pattā niyatisaṅgatibhāvapariṇatā. Niyatiyā, saṅgatiyā, bhāvasaṅkhātena sabhāvena ca pariṇatā nānappakārataṃ pattā niyatisaṅgatibhāvapariṇatāti ca atthaṃ vadanti.

Etehi ca vikappanehi avijjā akusalaṃ cittaṃ katvā satte puññādīsu saṅkhāresu yattha katthaci pavattetīti imamatthaṃ dassento āha ‘‘so avijjāya andhīkato’’tiādi. Paṭipajjatīti upasaṅkamati.

Apariṇāyakoti arahattamaggasampaṭipādakakalyāṇamittarahito, arahattamaggañāṇāvasānaṃ vā ñāṇaṃ samavisamaṃ dassetvā satte nibbānaṃ nayatīti pariṇāyakaṃ, tena rahito apariṇāyako. Dhammaṃ ñatvāti sappurisūpassayena catusaccappakāsakaṃ suttādidhammaṃ ñatvā, maggañāṇeneva vā sabbadhammapavaraṃ nibbānadhammaṃ ñatvā. Taṃjānanāyattaṃ pana sesasaccattayābhisamayaṃ samānakālampi taṃ purimakālaṃ viya katvā vuttaṃ. Upasanto carissatīti aggamaggādhigamena sabbaso avijjūpasamā upasanto saupādisesanibbānadhātuyaṃ ṭhito yāva anupādisesanibbānadhātupatti, tāva sattānaṃ hitacariyāya attabhāvaṃ pavattento carissati, diṭṭhadhammasukhavihārehi viharissatīti attho.

Saṅkhārapaccayāviññāṇapadavitthārakathāvaṇṇanā



我来为您直译这段巴利文：
619"一切处蕴之坏为死"不取死有即此处死名于彼彼有等色等蕴最后坏名死如实不知。"有情存在"即有情实有。"转趣余身"即与其他身和合。
"一切处蕴之显现"即于彼彼有等蕴初生起。"新身显现"即此老身舍时属后世新身生起。如有说：
"如人舍弃破旧衣,
取着新衣为其他;
如是舍此老朽身,
求乐之我取新身。"
"此有情"即此我,意为主、住者、作者、受者。"有情死,有情生"此中亦此道理。三处中"等"字摄取自在作梵作等分别。
"自性相"即坏受等,或唯坚触等自性。"共相"即无常等。"诸行为我我所"即于色等一分为我,余为我所。
"我知或"分别如数论师等。"不知或"如勝论师外道等。因为胜论师说我自性不知,当与知德相应时则知。"彼即作及令作"意为于他处受苦乐者,彼即自作福非福,令他作,非他。"建立"即由生二微等力,及由欲力成就。"彼"即名我有情。"具诸根"即具足眼等诸根,由此显示六处转起。一切此由如缘转起无明等作用作为我行为外道迷惑,由见故说。如不断索所缠不坏珠般前后安立为宿命,由宿命,或唯宿命和合聚集为宿命和合,由彼转变于诸有成就人天鸟等有为宿命和合有转变。说义为由宿命、和合、有名自性转变得种种性为宿命和合有转变。
由此等分别无明作不善心令有情于福等诸行随处转起显示此义故说"彼被无明盲"等。"趣向"即靠近。
"无引导"即无得阿罗汉道善知识,或无阿罗汉道智为终智显示平不平引导有情至涅槃为引导,无彼为无引导。"知法"即依善士闻知显示四谛经等法,或由道智知一切法最胜涅槃法。但知彼依止余三谛现观虽同时说如前时。"将寂止行"即由得最上道由一切无明寂止故寂止,住有余依涅槃界,乃至得无余依涅槃界,如是转起自体行有情利行,义为住现法乐住。
行缘识句广释注释;

620. Yathāvuttasaṅkhārapaccayā uppajjamānaṃ taṃ kammanibbattameva bhavituṃ arahatīti ‘‘bāttiṃsa lokiyavipākaviññāṇāni saṅgahitānī’’ti āha. Dhātukathāyaṃ pana vippayuttena saṅgahitāsaṅgahitapadaniddese ‘‘saṅkhārapaccayā viññāṇena ye dhammā, saḷāyatanapaccayā phassena ye dhammā, phassapaccayā vedanāya ye dhammā vippayuttā, te dhammā katihi khandhehi…pe… saṅgahitā? Te dhammā asaṅkhataṃ khandhato ṭhapetvā ekena khandhena, ekādasahi āyatanehi, ekādasahi dhātūhi saṅgahitā. Katihi asaṅgahitā? Catūhi khandhehi, ekenāyatanena, sattahi dhātūhi asaṅgahitā’’ti (dhātu. 466) vacanato sabbaviññāṇaphassavedanāpariggaho kato. Yadi hi ettha viññāṇaphassavedanā sappadesā siyuṃ, ‘‘vipākā dhammā’’ti (dha. sa. tikamātikā 3) imassa viya visajjanaṃ siyā. Tasmā tattha abhidhammabhājanīyavasena saṅkhārapaccayā viññāṇādayo gahitāti adhippāyo veditabbo. Avijjāpaccayā saṅkhāro ca abhidhammabhājanīye (vibha. 243) catubhūmakakusalasaṅkhāro, akusalasaṅkhāro ca vuttoti eso eva dhātukathāyaṃ gahitoti daṭṭhabbo. Bhavo pana dhātukathāyaṃ kammūpapattibhavavisesadassanatthaṃ na abhidhammabhājanīyavasena gahito, evañca katvā tattha ‘‘upādānapaccayā bhavo’’ti anuddharitvā ‘‘kammabhavo’’tiādinā (dhātu. 66) nayena bhavo uddhaṭo.

Lokiyavipākamanoviññāṇameva sandhāyāha ‘‘bāvīsatividhaṃ hotī’’ti. Chahi viññāṇehīti yathāadhikatehi cakkhuviññāṇādīhi chahi viññāṇehi. Kasmā panettha lokiyavipākaviññāṇasseva gahaṇaṃ katanti āha ‘‘lokuttarāni pana vaṭṭakathāya na yujjantī’’ti. Yadi evaṃ kasmā dhātukathāyaṃ ‘‘saṅkhārapaccayā viññāṇena ye dhammā vippayuttā’’tiādīsu (dhātu. 362) lokuttaravipākānampi gahaṇaṃ katanti? Taṃ yathādhammasāsanattā abhidhammadesanāya vipākattike (dha. sa. tikamātikā 3) viya anavasesavipākadhammasaṅgaṇhanavasena vuttaṃ. Suttantadesanā pana yathānulomadesanāti tattha pavattinivattiyo asaṅkarato dassetabbā. Tasmā tadatthasaṃvaṇṇanāti katvā pavattikathāyaṃ lokiyavipākaviññāṇāniyeva gahitāni. Tenevāha ‘‘vaṭṭakathāya na yujjantīti na gahitānī’’ti.

Yathā kataṃ kammaṃ phaladāne samatthaṃ hoti, tathā kataṃ ‘‘upacita’’nti vuccatīti vipākadānayogyameva saṅkhāraṃ gaṇhanto ‘‘upacitakammābhāve’’ti āha. Hetu nāma byatirekappadhānanti abhāva-ggahaṇaṃ, tena kamme sati bhāvato, asati abhāvatoti ayamettha adhippāyo . Yathā panassa viññāṇassa saṅkhārapaccayatā na siddhā, na evaṃ vipākabhāvo. So pana siddhoti katvā āha ‘‘vipākaṃheta’’nti. Tena viññāṇassa vipākabhāvena saṅkhārapaccayattaṃ sādheti. Tassa pana sādhanatthaṃ ‘‘upacitakammābhāve vipākābhāvato’’ti vuttanti taṃ vivaranto ‘‘vipākañcā’’tiādimāha. Yadi uppajjeyyāti yadi kammanirapekkho vipāko uppajjeyya. Sabbesaṃ sattānaṃ brahmattaṃ upagatānaṃ ghānādiviññāṇāni mahāvipākaviññāṇānīti tassa tassa vipākassa anokāse ṭhitānampi. Vipākānīti viññāṇāpekkhāya napuṃsakaniddeso, sabbavipākaviññāṇānīti attho.


我来为您直译这段巴利文：
620.由如所说行缘生起彼应唯业所生故说"摄三十二世间异熟识"。然于界论中不相应摄不摄句释中"由行缘识诸法,由六处缘触诸法,由触缘受诸法不相应,彼等法由几蕴等摄?彼等法除无为蕴由一蕴,十一处,十一界摄。由几不摄?由四蕴、一处、七界不摄"由此语摄一切识触受。因为若此中识触受有限分,应如"异熟法"此有解答。所以此中应知意趣由阿毗达摩分别力取行缘识等。无明缘行于阿毗达摩分别说四地善行及不善行,应见此即界论所取。然有于界论为显业生有差别故非由阿毗达摩分别力取,如是作故此中不举"由取缘有"而由"业有"等方式举有。
唯关于世间异熟意识说"为二十二种"。"由六识"即由如所说眼识等六识。何故此中唯取世间异熟识耶?说"然出世间不合轮回论"。若如是何故界论于"由行缘识诸法不相应"等中亦取出世间异熟?彼由如法教故阿毗达摩教如异熟三法由摄无余异熟法力说。然经教为如顺教故此中应无混杂显示转起、还灭。所以为彼义注释故于转起论唯取世间异熟识。所以说"不合轮回论故不取"。
如所作业于与果堪能,如是所作说"积集",取唯异熟与能行故说"无积集业"。因以差别为主故取无,由此意趣此中业有则有,无则无。如此识非成就行缘性,非如是异熟性。然彼成就故说"因为异熟"。由此由识异熟性证成行缘性。为证彼故说"由无积集业故无异熟"故开显彼说"异熟及"等。"若生起"即若不待业异熟生起。"一切有情"即得梵天性者亦于鼻等识大异熟识,如是住各自异熟非处者。"诸异熟"即观待识中性语,义为一切异熟识。


Saṅkhārā bahū ekūnatiṃsacetanābhedato, viññāṇāni ca bahūni bāttiṃsavidhattā, na ca sabbato sabbānīti āha ‘‘katarasaṅkhārapaccayā kataraviññāṇanti ce’’ti. ‘‘Viññāṇa’’nti ca idaṃ viññāṇasāmaññaṃ gahetvā vuttaṃ. Kāmaṃ khandhaniddesepi (visuddhi. 2.451 ādayo) imāni viññāṇāni niddiṭṭhāni, taṃ pana atisaṃkhittaṃ, na ca tattha nesaṃ saṅkhārapaccayatā vibhāvitāti taṃ pavattiyaṃ, paṭisandhiyañca bhavādīsu pavattanākāravasena vitthārato dassetuṃ ‘‘kāmāvacarapuññābhisaṅkhārapaccayā’’tiādi āraddhaṃ. Manoviññāṇeti niddhāraṇe bhūmmaṃ. Mahāvipākānīti viññāṇāpekkhāya napuṃsakaniddeso. Mahāvipākāti pana pāṭhe manoviññāṇadhātuyoti ānetvā sambandhitabbaṃ.



我来为您直译这段巴利文：
诸行多由二十九思差别,诸识多由三十二种性,非一切由一切故说"何行缘何识耶"。"识"此取识共性而说。虽于蕴释中亦说此等识,然彼极略,且彼中不显彼等行缘性,故为显示彼于转起及结生于诸有中转起行相差别而开始"欲界福行缘"等。"于意识"为限定位格。"大异熟"由观待识故为中性语。然于"大异熟"读法应引来"意识界"而连结。
provided by EasyChat

621.Yaṃsaṅkhārapaccayāti yassa yassa saṅkhārassa paccayabhāvena. Yaṃ viññāṇanti ‘‘yaṃ yaṃ viññāṇa’’nti evaṃ ubhayattha āmeḍitalopo daṭṭhabbo. ‘‘Hotī’’ti iminā kāraṇabhāve viññāṇassa sabbhāvamattaṃ paveditaṃ, na pavattivisesoti taṃ dassento ‘‘evaṃ pavatti veditabbā’’ti āha . Brahmānampi aniṭṭharūpādiāpāthagamane akusalavipākacakkhuviññāṇādīni kadāci uppajjantīti ‘‘imāni terasa…pe… pavattantī’’ti vuttaṃ. Tattha pañcannaṃ khandhānaṃ vokāro vitthāro etthāti pañcavokāro, so eva bhavo, etasmiṃ pañcavokārabhave. Hoti hi bhinnādhikaraṇānampi aññapadatthasamāso yathā ‘‘urasilomo’’ti. Atha vā yathāpaccayaṃ pavattamānehi pañcahi khandhehi vokarīyatīti pañcavokāro, so eva bhavoti sabbaṃ pubbe viya.

‘‘Pavattiyaññeva pavattantī’’ti saṅkhepato vuttamatthaṃ vivarituṃ ‘‘katha’’ntiādi āraddhaṃ.

‘‘Yebhuyyena lobhasampayuttajavanāvasāne’’ti idaṃ paṭighavicikicchuddhaccasampayuttānantaraṃ somanassasahagatassa anuppajjanatoti keci, taṃ na gahetabbaṃ. ‘‘Cakkhuṃ assādeti abhinandati, taṃ ārabbha rāgo uppajjati, diṭṭhi uppajjati…pe… vicikicchā uppajjati, uddhaccaṃ uppajjati, akusale niruddhe vipāko tadārammaṇatā uppajjatī’’ti vacanato. Iṭṭhaṃ ce ārammaṇaṃ, somanassatadārammaṇaṃ na na uppajjatīti. Javanena tadārammaṇaniyame somanassasahagatānantaraṃ somanassasahagatāneva sandhāya vuttanti apare, taṃ vicāretabbaṃ upekkhāsahagatakusalākusalajavanānantarampi somanassatadārammaṇassa icchitabbattā. Upekkhāsahagatakiriyājavanānantarameva hi somanassatadārammaṇaṃ na icchanti.

Yasmā pana tihetukajavanāvasāne ca kadāci ahetukaṃ tadārammaṇaṃ hoti, tasmā ‘‘yebhuyyenā’’ti vuttaṃ. Yasmā ekacittakkhaṇāyukaṃ javanārammaṇaṃ hoti, tadā tattha ekameva tadārammaṇaṃ hotīti katvā ‘‘sakiṃ vā’’ti vuttanti keci. Apare pana tadārammaṇaṃ nāma javanārammaṇānubhavanakiccaṃ, taṃ ekacittakkhaṇike tathā āsannabhede ārammaṇe nuppajjati. Tasmā ‘‘sakiṃ vā’’ti idaṃ dirattatirattādi viya vacanasiliṭṭhatāvasena vuttanti veditabbaṃ, dvikkhattumeva pana uppajjatīti. ‘‘Dirattatiratta’’nti (pāci. 50) ettha hi vā-saddassa abhāvā vacanasiliṭṭhatāmattena dirattaggahaṇaṃ katanti yujjati. ‘‘Nirantaraṃ tirattadassanatthaṃ vā’’ti idha pana vā-saddo vikappattho vuttoti sakiṃ eva ca kadāci pavattiṃ sandhāya ‘‘sakiṃ vā’’ti vuttanti daṭṭhabbaṃ. Teneva hi sammohavinodaniyaṃ sakiṃ tadārammaṇappavattiyā vicāretabbataṃ dassentena ‘‘cittappavattigaṇanāyaṃ pana sabbadvāresu tadārammaṇe dve eva cittavārā āgatā’’ti (vibha. aṭṭha. 227) vuttaṃ.


我来为您直译这段巴利文：
621"何行缘"即以何何行之缘性。"何识"即"何何识"如是两处应见重复省略。由"有"此仅显示因性中识之存在性,非转起差别,故显示彼说"如是应知转起"。梵天亦于不可意色等现前时有时生不善异熟眼识等故说"此十三等转起"。此中五蕴之处分详细于此为五处,彼即有,于此五处有。因为亦有异所依复合词如"胸毛"。或由如缘转起五蕴分别故为五处,彼即有,如前一切。
"唯于转起转起"为开显略说义故开始"云何"等。
"多分贪相应速行终"此由嗔恚疑掉举相应后不生喜俱故有说,彼不应取。由"乐着眼欢喜,缘彼生贪,生见,生疑,生掉举,不善灭时生异熟顺所缘"语。若可意所缘,喜俱顺所缘非不生。由速行决定顺所缘故关于喜俱后唯喜俱他说,彼应观察由应许舍俱善不善速行后亦有喜顺所缘。因为唯舍俱唯作速行后不许喜顺所缘。
又因三因速行终后有时有无因顺所缘,故说"多分"。因为速行所缘为一心刹那寿,尔时彼中唯一顺所缘故说"或一"有说。他说顺所缘名为速行所缘受用作用,彼于一心刹那如是近分别所缘不生。所以"或一"此应知如二夜三夜等由语顺畅力说,然唯二次生。因为于"二夜三夜"此中无"或"字,由语顺畅力取二夜合理。"或为见相续三夜"此中"或"字为选择义说,故应见关于有时唯一转起说"或一"。所以即于除痴论显示一顺所缘转起应观察说"于心转起计数然于一切门顺所缘唯二心转"。


Tattha cittappavattigaṇanāyanti vipākakathāyaṃ balavarūpādiārammaṇe vuttaṃ cittappavattigaṇanaṃ sandhāyāha. Tattha hi dveva tadārammaṇuppattivārā vuttā . Tadeva hi sandhāya idhāpi vuttaṃ ‘‘abhidhammaṭṭhakathāyaṃ pana tadārammaṇe dve cittavārā āgatā’’ti. Abhidhammaṭṭhakathāyaṃ aniyatārammaṇaṭṭhānakiccā hutvā pavattantīti (vibha. aṭṭha. 227) dvāraṃ anāmasitvā eva vuttaṃ, taṃ anantaraṃ parato vuttasahetukavipākaviññāṇānaṃ sadisasaṃvaṇṇanaṃ kātukāmatādhippāyena vuttaṃ. Ahetukadvayādīnañhi bhavaṅgabhūtānaṃ sayameva dvārattā, cutipaṭisandhibhūtānañca bhavaṅgasaṅkhātena, aññena ca dvārena anuppattito niyataṃ, aniyataṃ vā dvāraṃ etesanti na sakkā vattunti.

Ahetukadvayassa pana santīraṇatadārammaṇabhūtassa dvāraṃ labbhati, tañca aniyatanti tampi gaṇhanto ‘‘aniyatadvārārammaṇaṭṭhānakiccā hutvā pavattantī’’ti āha. Teneva cettha mahāvipākānampi tadārammaṇabhūtānaṃ dvāraṃ labbhatīti tatthāpi dvāraggahaṇaṃ kataṃ.

Ekassa sattassa pavatto rūpāvacaravipāko pathavīkasiṇādīsu yasmiṃ ārammaṇe pavatto, tato aññasmiṃ tassa pavatti natthīti rūpāvacarānaṃ niyatārammaṇatā vuttā. Itarāni āruppavipākaviññāṇāni. Niyataṃ avatthukānīti niyatāvatthukāni. Kasiṇugghāṭimākāsādīsuyeva ārammaṇesu pavattanato niyatārammaṇāni. Tatrāti pavattiyaṃ. Assāti bāttiṃsavidhassa vipākaviññāṇassa. Te te saṅkhārāti yathāvuttā puññābhisaṅkhārādisaṅkhārā. Kammapaccayenāti nānākkhaṇikakammapaccayena. Upanissayapaccayenāti pakatūpanissayapaccayena.

622. Evaṃ pavattiyaṃ viññāṇappavattiṃ dassetvā paṭisandhiyaṃ dassetuṃ ‘‘yaṃ pana vutta’’ntiādimāha. Tattha anurūpāya paṭisandhiyāti anurūpena paṭisandhikiccena. Taṃ pana anurūpataṃ sayameva vakkhati. Bhavantarena bhavantarassa sandhānaṃ idha paṭisandhīti taṃ acittakampi atthevāti katvā ‘‘kati paṭisandhiyo’’ti pucchaṃ katvāpi ‘‘kati paṭisandhicittānī’’ti pucchā katā. ‘‘Kena katthā’’ti kena cittena kasmiṃ bhave.

Tatthāti tesu ekūnavīsatiyā paṭisandhicittesu. Kusalavipākāya ahetukamanoviññāṇadhātuyāti sambandho. Natthi devesu ahetukā paṭisandhīti ‘‘manussaloke’’ti visesanaṃ. Napuṃsakādīnanti ādisaddena mammādīnaṃ saṅgaho. Keci pana ekacce ahetukapaṭisandhikā avikalindriyā hutvā thokaṃ vicāraṇapakatikāpi hontiyeva, tasmā tādisānampi idha ādisaddena saṅgahoti vadanti. Saṅkhepatoti samāsato, asukāya paṭisandhiyā asukaṃ ārammaṇanti vibhāgaṃ akatvāti attho.

Sesānanti rūpāvacarā pañca, paṭhamatatiyāruppā dveti imāsaṃ vuttāvasesānaṃ sattannaṃ paṭisandhīnaṃ. Paccuppannārammaṇaṃ cuticittaṃ nāma natthi paṭisandhiārammaṇe eva pavattanato. Dvīsu ārammaṇesūti atītanavattabbavasena dvīsu ārammaṇesu.



我来为您直译这段巴利文：
此中"于心转起计数"关系异熟论中说强色等所缘心转起计数。因为彼中说唯二顺所缘生起转。即关系彼此中亦说"然于阿毗达摩注中顺所缘二心转来"。阿毗达摩注中说为无定门所缘处作用而转起故不触及门而说,彼由欲作有因异熟识相似注释意趣说。因为无因二等为有分性故自为门性,死结生性由有分名及余门不生故定或不定门于此等不能说。
然无因二为推度顺所缘性得门,彼不定故取彼亦说"为无定门所缘处作用而转起"。所以此中大异熟为顺所缘性亦得门故彼中亦作门取。
一有情所转色界异熟于地遍等何所缘转起,于彼余中彼不转起故说色界定所缘性。余为无色异熟识。定无所依故名定所依。由唯于遍除虚空等所缘转起故定所缘。"此中"即于转起。"彼"即三十二种异熟识。"彼彼行"即如所说福行等诸行。"由业缘"即由异时业缘。"由亲依缘"即由自然亲依缘。
622.如是显示转起中识转起,为显示结生故说"然如所说"等。此中"由相应结生"即由相应结生作用。然彼相应性自将说。此中结生为有与有相续,亦有无心故作"几结生"问,亦作"几结生心"问。"由何于何"即由何心于何有。
"此中"即于彼十九结生心中。"善异熟无因意识界"为连结。由"天中无无因结生"故"人世"为差别。"黄门等"等语摄除阳萎等。有说某些无因结生者成无缺根而有少思虑性,所以此中等语亦摄如是者。"略说"即总说,义为不作如是结生有如是所缘分别。
"余"即色界五,第一第三无色二,余此等所说七结生。名死心无现在所缘由唯于结生所缘转起故。"于二所缘"即由过去不可说故于二所缘。;

623.Tānīti pubbe katāni kammāni. Assāti āsannamaraṇassa puggalassa. Olambantīti sāyanhe mahantānaṃ pabbatakūṭānaṃ chāyā viya bhūmiyaṃ tassa citte avalambanti upatiṭṭhanti. Tasmiṃ niruddheti tasmiṃ cuticitte niruddhamatte tassa nirodhasamanantarameva. Tadevāti taṃyeva yathāvuttajavanavīthiyā ārammaṇabhūtaṃ. Avijjātaṇhādīsu kilesesu anupacchinnesveva kammādino upaṭṭhānaṃ, tañca ārabbha cittasantānassa bhavantaraninnapoṇapabbhāratā hotīti āha ‘‘anupacchinnakilesabalavināmita’’nti. Santāne hi vināmite tadekadesabhūtaṃ paṭisandhicittañca vināmitameva hoti, na ca ekadesavināmitabhāvena vinā santānassa vināmitatā atthīti. Sabbattha pana duggatipaṭisandhininnāya cutiyā purimajavanāni akusalāni, itarāya ca kusalānīti nicchinanti. ‘‘Nimittassādagadhitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭhati, anubyañjanassādagadhitaṃ vā, tasmiṃ ce samaye kālaṃ karoti, ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ upapajjeyya nirayaṃ vā tiracchānayoniṃ vā’’ti (saṃ. ni. 

我来为您直译这段巴利文：
623"彼等"即先所作诸业。"彼"即临死之人。"悬挂"即如傍晚大山峰影于地,于彼心中悬挂现起。"彼灭"即彼死心仅灭时,即彼灭无间。"即彼"即彼如所说速行路所缘性。无明爱等烦恼未断时业等现起,缘彼心相续倾向趣向流向他有故说"未断烦恼力转向"。因为相续转向时彼一分所成结生心亦转向,无一分转向性则无相续转向性。然一切处由趣向恶趣结生死时前速行为不善,余为善而决定。"诸比丘,或贪着相乐住立识,或贪着随相乐,若此时死,此处可能,生于二趣之一趣或地狱或畜生"。;
provided by EasyChat

4.235) hi vuttaṃ, tasmā akusalaṃ duggatiyaṃ, kusalañca sugatiyaṃ paṭisandhiyā upanissayo hotīti. Arahato pana sabbaso kilesānaṃ upacchinnattā paṭippassaddhasabbabhavussukkatāya kammādinimittaṃ na upaṭṭhahati, tato vijjamānampi kammaṃ aladdhasahāyattā paṭisandhiṃ na janeti.

Vuttappakārakammavasenāti pāpakammavasena, tadupaṭṭhāpitanti adhippāyo. ‘‘Narakādīsu aggijālavaṇṇādika’’nti idaṃ taṃsadisatāvasena vuttaṃ. Na hi so eva nirayaggivaṇṇādi tadā tassa āpāthaṃ āgacchati. Tattha aggijālavaṇṇādikanti ādi-saddena vettaraṇīsimbaliasipattavanādivaṇṇaṃ saṅgaṇhāti. Narakādīsūti pana ādi-saddena petatiracchānānaṃ nibaddhasañcaraṇaṭṭhānapariyāpannavaṇṇaṃ. Manodvāre āpāthamāgacchatīti kammabalena upaṭṭhāpitavaṇṇāyatanaṃ supinaṃ passantassa viya, dibbacakkhussa viya ca manodvāre eva gocarabhāvaṃ gacchati. Ekaṃ āvajjanaṃ, pañca javanāni, dve tadārammaṇānīti tīṇi vīthicittāni.

Rāgādihetubhūtaṃ hīnamārammaṇanti akusalavipākassa ārammaṇaṃ bhavituṃ yuttaṃ aniṭṭhamārammaṇamāha. Tampi hi saṅkappanavasena rāgassāpi hetu hotīti. Akusalavipākajanakakammasahajātānaṃ vā taṃsadisāsannacutijavanacetanāsahajātānañca rāgādīnaṃ hetubhāvo eva hīnatā. Tañhi pacchānutāpajanakakammānamārammaṇaṃ kammavasena aniṭṭhaṃ akusalavipākassa ārammaṇaṃ bhaveyya. Aññathā ca iṭṭhārammaṇe pavattassa akusalakammassa vipāko akusalakammanimittārammaṇo na bhaveyya. Na hi akusalavipāko iṭṭhārammaṇo bhavituṃ arahatīti.

Pañcadvāre ca āpāthaṃ āgacchantaṃ paccuppannaṃ kammanimittaṃ āsannakatakammārammaṇasantatiyaṃ uppannaṃ, taṃsadisañca daṭṭhabbaṃ. Aññathā tadeva paṭisandhiārammaṇūpaṭṭhāpakaṃ, tadeva ca paṭisandhijanakaṃ bhaveyya. Na ca paṭisandhiyā upacārabhūtāni viya, etasmiṃ tayā pavattitabbanti paṭisandhiyā ārammaṇaṃ anuppādentāni viya ca pavattāni cutiāsannāni javanāni paṭisandhijanakāni bhaveyyuṃ. ‘‘Katattā upacitattā’’ti (dha. sa. 431) hi vuttaṃ. Tadā ca taṃsamānavīthiyaṃ viya pavattamānāni kathaṃ katūpacitāni siyuṃ? Tadā na assāditāni. Na ca lokiyāni lokuttarāni viya samānavīthiphalāni honti. ‘‘Pubbe vāssa taṃ kataṃ hoti pāpakammaṃ dukkhavedanīyaṃ, pacchā vāssa taṃ kataṃ hoti pāpakammaṃ dukkhavedanīyaṃ, maraṇakāle vāssa hoti micchādiṭṭhi samattā hoti samādinnā. Tena so kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī’’tiādinā (ma. ni. 

我来为您直译这段巴利文：
因说此,所以不善为恶趣,善为善趣结生亲依。然阿罗汉由一切烦恼断故,止息一切有欲故业等相不现起,由此虽有业由无伴助故不生结生。
"由所说业力"即由恶业力,意为由彼现起。"地狱等火焰色等"此由与彼相似性说。因为非彼地狱火色等尔时来现于彼。此中"火焰色等",等语摄取剑叶林刺铁丸等色。"地狱等"此中等语摄取饿鬼畜生常游行处所摄色。"来现于意门"即由业力现起色处如见梦者,如天眼唯于意门成所行境。三路心即一转向,五速行,二顺所缘。
"贪等因性劣所缘"说为不善异熟所缘应成不可意所缘。因为彼亦由寻思力成贪因故。或不善异熟生业俱生及与彼相似近死速行思俱生贪等之因性即劣性。因为彼后悔生业之所缘由业力不可意成不善异熟所缘。否则于可意所缘转起不善业之异熟不成不善业相所缘。因为不善异熟不应成可意所缘。
于五门来现现在业相应见生于近作业所缘相续及与彼相似。否则彼即为结生所缘现起,彼即为结生生起。非如近于结生般,如此由汝应转起故结生所缘不生般转起死近速行成结生生因。因为说"由作及积集"。尔时如同一路般转起云何为作及积集?尔时非享受。且世间非如出世间同路果。"或彼先所作苦受恶业,或彼后所作苦受恶业,或死时邪见成就受持。由此身坏命终生于恶趣苦趣堕处地狱"等。

3.303) sutte maraṇakāle samattāya samādinnāya micchādiṭṭhiyā, sammādiṭṭhiyā ca sahajātacetanāya paṭisandhidānaṃ vuttaṃ, na ca dubbalehi pañcadvārikajavanehi micchādiṭṭhi, sammādiṭṭhi vā samattā hoti samādinnā. Tathā hi vuttaṃ sammohavinodaniyaṃ ‘‘sabbampi hetaṃ kusalākusaladhammapaṭivijānanādicavanapariyosānaṃ kiccaṃ manodvārikacitteneva hoti, na pañcadvārikenāti sabbassapetassa kiccassa karaṇe sahajavanakāni vīthicittāni paṭikkhittānī’’ti (vibha. aṭṭha. 766).

Tattha hi na kiñci dhammaṃ paṭivijānātīti ‘‘manopubbaṅgamā dhammā’’ti (dha. pa. 1-2) evaṃ vuttaṃ ekampi kusalaṃ vā akusalaṃ vā na paṭivijānātīti ca vuttaṃ. Yesaṃ paṭivibhāvanappavattiyā sukhaṃ vā dukkhaṃ vā anveti, tesaṃ sā pavatti pañcadvāre paṭikkhittā. Kusalākusalakammasamādānañca tādisamevāti. Tadārammaṇānantaraṃ pana cavanaṃ, tadanantarā ca upapatti manodvārikā eva hoti, na sahajavanakavīthicittapariyāpannāti iminā adhippāyena idha pañcadvārikatadārammaṇānantarā cuti, tadanantarā paṭisandhi ca vuttāti daṭṭhabbā. Tattha avasesapañcacittakkhaṇāyuke rūpādimhi uppannaṃ paṭisandhiṃ sandhāya ‘‘paccuppannārammaṇaṃ upapatticittaṃ paccuppannārammaṇassa bhavaṅgassa anantarapaccayena paccayo’’ti, avasesaekacittakkhaṇāyuke ca uppannaṃ paṭisandhiṃ sandhāya ‘‘paccuppannārammaṇaṃ upapatticittaṃ atītārammaṇassa bhavaṅgassa anantarapaccayena paccayo’’ti ca vuttanti veditabbaṃ.

624.Kaṇhapakkhe sukkapakkhaṃ ṭhapetvāti ettha yathā pubbe ‘‘pāpakammaṃ vā kammanimittaṃ vā’’ti vutte kaṇhapakkhe ‘‘anavajjakammaṃ vā kammanimittaṃ vā’’ti sukkapakkho vutto, evaṃ ‘‘duggatipariyāpannaṃ paṭisandhicittaṃ, narakādīsu aggijālavaṇṇādikaṃ duggatinimitta’’nti ca vutte kaṇhapakkhe ‘‘sugatipariyāpannaṃ paṭisandhicittaṃ, manussaloke rattakambalasadisamātukucchivaṇṇasaṅkhātaṃ, devaloke vā uyyānavimānakapparukkhādivaṇṇasaṅkhātaṃ sugatinimitta’’nti evaṃ sukkapakkhaṃ ṭhapetvā sesaṃ sabbaṃ purimanayeneva veditabbaṃ. Atītapaccuppannārammaṇāyāti kammakammanimittavasena atītārammaṇāya, mātukucchivaṇṇādisugatinimittavasena paccuppannārammaṇāya.

625.Tañca khoti yadetaṃ ‘‘anavajjakammaṃ vā kammanimittaṃ vā’’ti aniyamanaṃ kataṃ, tañca kho. Kammanimittameva āpāthamāgacchati ekantato attano kammārammaṇatāya mahaggatavipākassa. Suddhāya vāti mahaggatakammanimittārammaṇāya javanavīthiyā, tadārammaṇarahitāyāti attho, sā pana javanavīthi mahaggatavipākassa upacāro viya daṭṭhabbā. Keci pana tañca vīthiṃ mahaggatāvasānaṃ vadanti. ‘‘Navattabbārammaṇā vā’’ti idaṃ rūpāvacarapaṭisandhiṃ, āruppesu ca paṭhamaṃ, tatiyañca sandhāya vuttaṃ. Dutiyacatutthā pana atītārammaṇavacaneneva gahitā.

Mātukucchivaṇṇasaṅkhātantiādinā vaṇṇo eva gatinimittabhāvena āgato. Tattha saddo tāva anupādinnabhāvena sugatipariyāpannatāya gatinimittabhāvena aṭṭhakathāsu nāgatoti yuttametaṃ, gandhādīnaṃ pana anāgamane kāraṇaṃ vīmaṃsitabbaṃ.

Ayaṃ tāta tavatthāya buddhapūjā karīyatītiādīsu pubbacetanāvasena puññaṃ hoti. Sabbantimajavane vattamānassāpīti vadanti.



我来为您直译这段巴利文：
经中说死时成就受持邪见、正见俱生思为结生因,而非由微弱五门速行邪见、正见成就受持。所以除痴论说:"此一切善不善法了知乃至死终作用唯由意门心,非由五门,故一切此作用俱速行路心被遮"。
此中"不了知任何法"即说"诸法意先导"如是说不了知一善或不善。由了知转起随生乐或苦,彼等转起于五门被遮。善不善业受持亦如是。然顺所缘后死,彼后生唯意门,非摄俱速行路心,由此意趣此中应见说五门顺所缘后死,彼后结生。此中关于余五心刹那寿色等生结生说"现在所缘生心为现在所缘有分无间缘",及关于余一心刹那寿生结生说"现在所缘生心为过去所缘有分无间缘"应知。
624.黑分除白分此中如前说"恶业或业相"黑分说"无过业或业相"白分,如是说"恶趣摄结生心,地狱等火焰色等恶趣相"黑分,"善趣摄结生心,人世如红毯母胎色名或天界园林宫殿等色名善趣相"如是除白分余一切应知如前方式。"过去现在所缘"即由业业相力过去所缘,由母胎色等善趣相力现在所缘。
625"彼又"即此"无过业或业相"所作不定,彼又。唯业相来现由一向自业所缘性广大异熟。"或由净"即由广大业相所缘速行路,义为无顺所缘,然彼速行路应见如广大近分。有说彼路为广大终。"或无记所缘"此关系色界结生及无色初第三说。然第二第四由过去所缘语摄取。
"母胎色名"等唯色为趣相性来。此中声由无执受性善趣摄性为趣相性注中不来此合理,然香等不来应观察因。
"子此为汝利作佛供养"等由前思力为福。说最后速行转起亦然。;

626.‘‘Etenānusārena āruppacutiyāpi anantarā paṭisandhi veditabbā’’ti idaṃ kasmā vuttaṃ, nanu ‘‘pathavīkasiṇajjhānādivasena paṭiladdhamahaggatassa sugatiyaṃ ṭhitassā’’ti evamādike eva naye ayampi paṭisandhi avaruddhāti? Na, tattha rūpāvacaracutianantarāya eva paṭisandhiyā vuttattā. Tattha hi ‘‘pathavīkasiṇādikaṃ vā nimittaṃ mahaggatacittaṃ vā manodvāre āpāthaṃ āgacchati, cakkhusotānaṃ vā’’tiādinā tena vacanena rūpāvacaracutiyā eva anantarā paṭisandhi vuttāti viññāyati. Athāpi yathāsambhavayojanāya ayampi paṭisandhi tattheva avaruddhā, arūpāvacaracutianantarā pana rūpāvacarapaṭisandhi natthi. Arūpāvacare ca uparūpari cutiyā anantarā heṭṭhimā heṭṭhimā paṭisandhi natthīti catutthāruppacutiyā navattabbārammaṇapaṭisandhi natthi. Tena tato tattheva atītārammaṇā, kāmāvacare ca atītapaccuppannārammaṇā paṭisandhi. Itarāhi ca yathāsambhavaṃ atītanavattabbārammaṇā āruppapaṭisandhi, atītapaccuppannārammaṇā ca kāmāvacarapaṭisandhi yojetabbāti imassa visesassa dassanatthaṃ visuṃ uddharaṇaṃ kataṃ.

627. Evaṃ ārammaṇavasena ekavidhāya kāmāvacarasugaticutiyā duvidhā duggatipaṭisandhi, duggaticutiyā duvidhā sugatipaṭisandhi, kāmāvacarasugaticutiyā dviekadvippakārānaṃ kāmarūpārūpānaṃ vasena pañcavidhā sugatipaṭisandhi , rūpāvacaracutiyā tatheva pañcavidhā, duvidhāya āruppacutiyā paccekaṃ dvinnaṃ dvinnaṃ kāmāruppānaṃ vasena aṭṭhavidhā ca paṭisandhi dassitā. Duggaticutiyā pana ekavidhāya duggatipaṭisandhi duvidhā na dassitā, taṃ dassetuṃ ‘‘duggatiyaṃ ṭhitassa panā’’tiādi vuttaṃ. Yathā vuttā pana –

Dve dve pañcātha pañcaṭṭha, dve bhavālambabhedato;

Cutiyā tādisāyetā, catuvīsati sandhiyo. (vibha. mūlaṭī. 227);

628. ‘‘Kāmāvacarassa kusalassa kammassa katattā’’tiādinā (dha. sa. 431) nānākkhaṇikakammapaccayabhāvo heṭṭhā dassitappakāroti upanissayabhāvameva dassento ‘‘vuttañheta’’ntiādimāha.

Nissayapaccayabhūtena rūpena sahapavattiyevettha viññāṇassa tena missitā, tadabhāvo amissitā. Yavanti ettha sattā ekajātisamanvayena aññamaññamissitā hontīti yoniyo. Sucaritaduccaritavasena gantabbā pāpuṇitabbāti gatiyo. Tiṭṭhati etthāti ṭhiti, viññāṇassa ṭhiti viññāṇaṭṭhiti. Nānattakāyanānattasaññītiādiāvāso eva sattehi āvasitabbato sattāvāso. Asaññasattāvāsassa idha asambhavato ‘‘sattāvāsavasena aṭṭhavidhaṃ hotī’’ti vuttaṃ.

629.Aññatra jātipaṇḍakapaṭisandhiyāti ettha paṭhamakappikapaṭisandhiyāpīti vattabbaṃ. Sāpi hi bhāvena vināva uppajjatīti.

Omatoti avamato, avakaṃsatoti attho. Ādināti ‘‘missaṃ amissa’’nti etasmiṃ duke ādimhi vuttena missaviññāṇena. Omato dve vā tayo vā dasakā uppajjantīti gabbhaseyyakānaṃ vasena vuttaṃ. Aññattha pana aneke kalāpā saha uppajjanti. Brahmattabhāvepi hi anekagāvutappamāṇena aneke kalāpā saha uppajjantīti tiṃsato adhikāneva rūpāni honti. Tadahujātaeḷakassa lomaṃ jātiuṇṇāti keci. Himavantappadese jātimantaeḷakalomaṃ jātiuṇṇāti apare. Gabbhaṃ phāletvā gahitaeḷakalomaṃ jātiuṇṇāti aññe. Imāsu gatīsu imā yoniyo sambhavanti, imāsu na sambhavantīti evaṃ yonīnaṃ gativasena sambhavabhedo.



我来为您直译这段巴利文：
626"由此类推应知无色死后结生"此为何说?岂非"由地遍禅等力得广大住善趣者"等方式此结生亦限定?非,因为彼中唯说色界死后结生。因为彼中由"地遍等相或广大心来现意门,或眼耳"等此语知唯说色界死后结生。又若由随宜配合此结生亦限定彼中,然无色界死后无色界结生。无色界中上上死后无下下结生故第四无色死后无无记所缘结生。由此彼中彼处唯过去所缘,欲界中过去现在所缘结生。余亦随宜配合过去无记所缘无色结生,过去现在所缘欲界结生,为显此差别故作别举。
627.如是由所缘性一种欲界善趣死后二种恶趣结生,恶趣死后二种善趣结生,欲界善趣死后由二一二种欲色无色力五种善趣结生,色界死后如是五种,二种无色死后各由二二欲无色力八种结生显示。然恶趣死后一种恶趣结生二种未显,为显示彼说"然住恶趣"等。如所说：
"二二五与五八,二由有缘别;
如是死后此,二十四结生。"
628"由作欲界善业"等异时业缘性如前所示方式,故唯显示亲依性说"因说此"等。
此中由所依缘性色俱转识为彼杂,彼无为不杂。众生于此由一生相续互杂故为胎。由善行不善行力应去应至为趣。住于此为住,识住为识住。种种身种种想等所居由众生应居故为有情居。由无想有情居此不生故说"由有情居为八种"。
629"除去黄门结生"此中应说亦除去初劫结生。因为彼亦无性而生。
"下"即轻下,义为贬抑。"等"即由"杂不杂"此双中初说杂识。"下二或三十生"由胎生者说。然余处多聚同生。因为梵身亦以多伽浮多量多聚同生故色超过三十。有说生日所生羊毛为生毛。他说喜马拉雅地区(喜马拉雅山区)生高贵羊毛为生毛。另说剖腹取羊毛为生毛。此等趣中此等胎生有,此等中不生,如是由趣力胎生差别。

630.Bhummavajjesūti bhummadevānaṃ vajjanaṃ yonivibhāgaṃ pati tesaṃ manussasadisattā. Yoniyotisso purimikā na hontīti yonittayapaṭikkhepena pacchimā yoni anuññātāti atthato āpannameva hoti. Gatittayeti manussapetatiracchānasaññite gatittaye. Tañhi ettha pubbe anāmaṭṭhaṃ.

Ca-saddo avuttasamuccayatthoti dassetuṃ ‘‘ca-saddenā’’tiādi vuttaṃ. Kasmā pana nijjhāmataṇhikapetesu purimikā tisso yoniyo na santīti? Asambhavato. Tāsañhi niccāturabhāvato kāmasevā natthīti na tā aṇḍajādayo honti. Kucchiyaṃ tāsaṃ gabbho nāvatiṭṭhati jālasabbhāvatoti keci. Aggijālāya santappamānasarīrā etā nibbattantīti allaṭṭhānesu, pupphādīsu ca sambhavābhāvato saṃsedajatāpi tāsaṃ natthevāti vadanti. Tenāha ‘‘opapātikā eva hi te hontī’’ti.

Rūpībrahmesu tāva opapātikayonikesūti opapātikayonikehi rūpībrahme niddhāreti. Rūpībrahmesūti hi adhikaraṇe bhummaṃ, opapātikesūti niddhāraṇe. Tena ‘‘opapātikayonikesū’’ti sāmaññato vuttarāsito ‘‘rūpībrahmesū’’ti visesena tadekadesaṃ niddhāreti. Cakkhusotavatthudasakānaṃ, jīvitanavakassa cāti ettha keci ‘‘cakkhusotavatthusattakānaṃ, jīvitachakkassa cāti catunnaṃ kalāpānaṃ vasena rūpabhave paṭisandhiviññāṇena saha sattavīsati rūpāni uppajjanti, tattha gandharasāhārānaṃ paṭikkhittattā’’ti kāraṇaṃ vatvā taṃ samatthentā ‘‘pāḷiyañhi ‘rūpadhātuyā upapattikkhaṇe ṭhapetvā aññasattānaṃ devānaṃ pañcāyatanāni pātubhavanti, pañca dhātuyo pātubhavantī’ti (vibha. 1015-1016) vuttaṃ, tathā ‘rūpadhātuyā cha āyatanāni, nava dhātuyo’ti sabbasaṅgahakavasena tattha vijjamānāyatanadhātuyo dassetuṃ vuttaṃ. Kathāvatthumhi ca ghānāyatanādīnaṃ viya gandhāyatanādīnañca tattha bhāvo paṭikkhitto ‘atthi tattha ghānāyatananti? Āmantā. Atthi tattha gandhāyatananti? Na hevaṃ vattabbe’tiādinā (kathā. 520). Na ca aphoṭṭhabbāyatanānaṃ pathavīdhātuādīnaṃ viya agandharasāyatanānaṃ gandharasānaṃ tattha bhāvo sakkā vattuṃ, phusituṃ sakkuṇeyyatāvinimuttassa pathavīādisabhāvassa viya gandharasāyatanabhāvavinimuttassa gandharasasabhāvassa abhāvā. Yadi ca ghānasamphassādīnaṃ kāraṇabhāvo natthīti ‘āyatanānī’ti te na vucceyyuṃ, dhātusaddo pana nissattanijjīvavācakoti ‘gandhadhātu rasadhātū’ti avacane kāraṇaṃ natthi, dhammabhāvo ca tesaṃ ekantena icchitabbo sabhāvadhāraṇādilakkhaṇato aññassa abhāvā. Dhammānañca āyatanabhāvo ekantiko yamake vutto ‘dhammo āyatananti? Āmantā’ti (yama. 

我来为您直译这段巴利文：
630"除地居"者由地居天除胎分别因彼等如人。"胎三前者不有"由否定三胎认许后胎义即已成。"三趣"即名人饿鬼畜生趣。因为彼此前未触及。
"及"字为未说集合义故说"由及字"等。然何故焦渴饿鬼中前三胎不有?由不生故。因为彼等常苦故无欲行故彼等非卵生等。有说彼等胎不住腹中由有火故。说由火焰烧身彼等生故湿处及花等中无生故彼等亦无湿生。所以说"因为彼等唯化生"。
"于有色梵中化生胎者"由化生胎出有色梵。因为"于有色梵"为处格,"于化生"为出格。由此从"化生胎"如是总说聚中由别"于有色梵"出彼一分。"眼耳所依十法,命九法等"此中有说"眼耳所依七法,命六法等"由四聚力色有结生识共二十七色生,因为彼中香味食被否定。为证实彼说"因为论中说'色界生时除余有情天五处现起,五界现起',如是'色界六处,九界'由总摄力显示彼中存在处界说。辩论事中亦如鼻处等否定彼中香处等有'彼中有鼻处耶?是。彼中有香处耶?不应如是说'等。且如无触处诸地界等无香味处诸香味彼中不能说有,由离能触性无地等自性如是离香味处性无香味自性故。若鼻触等无因性故不说'处',然界语说无有众生命故无不说'香界味界'因,且彼等法性定应许由离持自性等相无他故。且法处性定于双论说'法为处耶?是'"。;

1.āyatanayamaka.13). Tasmā tesaṃ gandharasāyatanabhāvābhāvepi koci āyatanabhāvo vattabbo. Yadi ca phoṭṭhabbabhāvato añño pathavīādibhāvo viya gandharasabhāvato añño tesaṃ koci sabhāvo siyā, tesaṃ dhammāyatanasaṅgaho. Gandharasabhāve pana āyatanabhāve ca sati ‘gandho ca so āyatanañca gandhāyatanaṃ, raso ca so āyatanañca rasāyatana’nti idamāpannamevāti gandharasāyatanabhāvo ca na sakkā nivāretuṃ. ‘Tayo āhārā’ti ca vacanato kabaḷīkārāhārassa tattha abhāvo viññāyati. Tasmā yathā pāḷiyā avirodho hoti, tathā rūpagaṇanā kātabbā. Evañhi dhammatā na vilomitā hotī’’ti vadanti.

Ettha vuccate – rūpāvacarasattānaṃ ghānajivhāyatanābhāvato vijjamānāpi gandharasā āyatanakiccaṃ na karontīti te anāmasitvā pāḷiyaṃ ‘‘pañcāyatanāni pātubhavantī’’ti (vibha. 1015), ‘‘cha āyatanānī’’ti (vibha. 992) ca ādi vuttaṃ, ‘‘tayo āhārā’’ti ca ajjhoharitabbassa āhārassa abhāvena ojaṭṭhamakarūpasamuṭṭhāpanasaṅkhātassa āhārakiccassa akaraṇato, na sabbena sabbaṃ gandharasānaṃ, ojāya ca abhāvato. Iti visayino, kiccassa ca abhāvena visayo, kiccavā ca dhammo na vutto. Yasmiñhi bhave visayī natthi, tasmiṃ taṃhetuko nippariyāyena visayassa āyatanabhāvo natthīti vijjamānassāpi avacanaṃ yathā tattheva rūpabhave pathavītejovāyodhātūnaṃ phoṭṭhabbāyatanabhāvena. Yassa pana yattha vacanaṃ, tassa tattha visayīsabbhāvahetuko nippariyāyena āyatanabhāvo vutto yathā tattheva rūpāyatanassa.

Yadi visayīsabbhāvahetuko visayassa nippariyāyena āyatanabhāvo, kathamasaññasattānaṃ dve āyatanāni pātubhavantīti, asaññasattānañhi cakkhāyatanaṃ natthi, acakkhāyatanabhāvena ca nesaṃ rūpāyatanaṃ aññesaṃ avisayoti? Nāyaṃ virodho. Yena adhippāyena rūpadhātuyaṃ saññīnaṃ gandhāyatanādīnaṃ avacanaṃ, tena rūpāyatanassāpi avacananti asaññīnaṃ ekaṃ āyatanaṃ vattabbaṃ. Yathāsakañhi indriyagocarabhāvāpekkhāya yesaṃ nippariyāyena āyatanabhāvo atthi, tesu niddisiyamānesu tadabhāvato rūpadhātuyaṃ saññīnaṃ gandhādike visuṃ āyatanabhāvena avatvā dhammasabhāvānativattanato, manoviññāṇassa ca visayabhāvūpagamanato dhammāyatanantogadhe katvā ‘‘pañcāyatanānī’’ti pāḷiyaṃ (vibha. 1015) vuttaṃ. Etadatthañhi ‘‘dhammāyatana’’nti sāmaññato nāmakaraṇaṃ, piṭṭhivaṭṭakāni vā tāni katvā ‘‘pañcāyatanānī’’ti vuttaṃ.


我来为您直译这段巴利文：
处双论。所以彼等虽无香味处性应说某处性。且若如触性外别有地等性如是香味性外彼等有某自性,彼等摄法处。然于香味性及处性时'香亦彼处亦香处,味亦彼处亦味处'如是此即已成故香味处性不能遮。由说"三食"知彼中无段食。所以如不违论应作色计数。如是法性不违背。"
此中说：色界有情由无鼻舌处虽有香味不作处作用故不触及彼论中说"五处现起"及"六处"等,由说"三食"因无所吞食故不作名为生八法聚食作用,非一切无香味及滋养。如是由无境者及作用故不说境及有作用法。因为于何有中无境者,彼中由彼因无胜义境处性故虽有亦不说如即彼色有中地火风界以触处性。然于何处说彼,彼处由有境者因说胜义处性如即彼中色处。
若由有境者因境胜义处性,云何无想有情现起二处?因为无想有情无眼处,由无眼处性彼等色处非他境故。此无违。由何意趣色界有想者不说香处等,由彼不说色处故应说无想者一处。因为观各自根境性对于有胜义处性者说示时,由彼无故色界有想者不别说香等为处性由不超法自性及意识成境性摄入法处故论中说"五处"。因为此义以总名为"法处",或作彼等背位故说"五处"。


Yena ca pana adhippāyena asaññīnaṃ rūpāyatanaṃ vuttaṃ, tena saññīnampi gandhādīnaṃ visuṃ gahaṇaṃ kātabbanti imassa nayassa dassanatthaṃ ‘‘asaññasattānaṃ devānaṃ dve āyatanāni pātubhavantī’’ti (vibha. 1017) vuttaṃ. Asatipi hi tattha attano indriye rūpassa vaṇṇāyatanasabhāvātikkamo natthevāti taṃ rūpāyatanantveva vuccati. Iminā ca nayadassanena gandhādīni tīṇi pakkhipitvā saññīnaṃ aṭṭha āyatanāni, asaññīnaṃ pañcāti ayamattho dassito hoti. Evañcetaṃ sampaṭicchitabbaṃ, aññathā rūpaloke phusituṃ asakkuṇeyyatāya pathavīādīnaṃ brahmānaṃ vacīghoso eva na siyā. Na hi paṭighaṭṭanānighaṃsamantarena saddappavatti atthi, na ca phusanasabhāvānaṃ katthaci aphusanabhāvatā sakkā viññātuṃ, phoṭṭhabbāyatanasaṅkhātassa ca bhūtattayassa abhāve rūpabhave rūpāyatanādīnampi sambhavo eva na siyā. Tasmā phusituṃ sakkuṇeyyatāyapi pathavīādīnaṃ tattha kāyindriyābhāvena tesaṃ phoṭṭhabbabhāvo na vutto. Evañca katvā rūpadhātuyaṃ tesaṃ sappaṭighavacanañca samatthitaṃ hoti. Vuttañhi ‘‘asaññasattānaṃ anidassanasappaṭighaṃ ekaṃ mahābhūtaṃ paṭicca dve mahābhūtā’’tiādi (paṭṭhā. 2.

我来为您直译这段巴利文：
然由何意趣说无想者色处,由彼应对有想者亦作香等别取,为显此方式故说"无想有情天现起二处"。因为虽彼中无自根,色不超越色处自性故即说彼为色处。由此方式显示加入香等三,有想者八处,无想者五处此义显示。如是应接受此,否则色界由不能触故地等梵天即无语音。因为无冲触摩擦不有声生,且不能知触性者某处无触性,由无名为触处三界色界中亦不有色处等生。所以虽由能触性地等彼中由无身根故不说彼等触性。如是作已成立色界彼等有对说。因为说"无想有情缘一有对无见大种二大种"等(发趣论)。

22.20).

Paṭigho ca nāma bhūtattayassa kāyappasādaṃ pati tannissayabhūtaghaṭṭanādvārena abhimukhabhāvo, idha pana taṃsabhāvatā. So ca phusituṃ asakkuṇeyyasabhāvassa ghaṭṭanāya abhāvato natthi. Yadi tattha asatipi visayini rūpāyatanaṃ gahetvā ‘‘dve āyatanānī’’ti vuttaṃ, atha kasmā gandhāyatanādīni gahetvā ‘‘pañcāyatanānī’’ti na vuttanti? Nayadassanavasena desanā pavattāti vuttovāyamattho. Atha vā tattha rūpāyatanasseva vacanaṃ kadāci aññabhūmikānaṃ pasādassa visayabhāvaṃ sandhāya, na pana itaresaṃ abhāvato, nāpi pariyāyenapi āyatanabhāvābhāvato. Asaññīnañhi rūpāyatanaṃ samānatalavāsīnaṃ vehapphalānaṃ, uparibhūmikānañca suddhāvāsānaṃ pasādassa visayabhāvaṃ gacchati, na pana gandharasāti tesaṃyeva tattha avacanaṃ yuttaṃ. Kathāvatthumhi ca nippariyāyena gandhāyatanādīnaṃ atthibhāvaṃ paṭijānantaṃ sandhāya paṭisedho kato.

Yadipi cetaṃ vacanaṃ tattha gandhāyatanādīnaṃ abhāvavibhāvanaṃ na hoti, atthibhāvadīpanampi pana aññavacanaṃ natthevāti? Nayidamevaṃ, aṭṭhakathāsu tattha nesaṃ atthibhāvassa niddhāretvā vuttattā. Yañhi aṭṭhakathāvacanaṃ pāḷiyā na virujjhati, taṃ pāḷi viya pamāṇabhūtaṃ agarahitāya ācariyaparamparāya yāvajjatanā āgatattā. Tattha siyā – yaṃ pāḷiyā na virujjhati aṭṭhakathāvacanaṃ, taṃ pamāṇaṃ, idaṃ pana virujjhatīti? Nayidamevaṃ, yathā na virujjhati, tathā paṭipāditattā. Cakkhādīnaṃ āyatanānaṃ, tannissayānañca viññāṇānaṃ sattasuññatāsandassanatthaṃ bhagavato dhātudesanāti āyatanabhāvena vuttānaṃyeva dhātubhāvadīpanato dhātubhāvassāpi tesaṃ avacanaṃ yujjati eva. Tasmā yathā pāḷiyā avirodho hoti, tathā cakkhudasakādivasena idha rūpagaṇanā katāti na ettha dhammatāvilomanāsaṅkāya okāsoti veditabbaṃ.

Aññesu saṃsedajaopapātikayonikesūti rūpībrahme pana ṭhapetvā aññesu opapātikesu, saṃsedajesu cāti evamettha sambandho veditabbo. Opapātikavisesanañhettha aññaggahaṇaṃ, na saṃsedajavisesanaṃ asambhavato. Sati hi sambhave, byabhicāre ca visesanavisesitabbatā hoti. Kāmāvacaradevesu sabbakālaṃ paṭisandhipavattīsu yathāvuttāya santatiyā rūpānaṃ labbhanato vuttaṃ ‘‘tāni ca niccaṃ devesū’’ti. Na hi te kadācipi vikalindriyā, abhāvakā ca hontīti. Cakkhu nesaṃ dasannaṃ pūraṇoti katvā cakkhudasako nāma, asādhāraṇena vā cakkhunā lakkhito dasako cakkhudasako. Evaṃ sesāti yathā cakkhudasako vutto, evaṃ sesāpi dasakā yojetvā veditabbā. ‘‘Saṃsedajūpapātayonīsu , avakaṃsato tiṃsā’’ti saṅkhepena vuttamatthaṃ vivaranto ‘‘avakaṃsato panā’’tiādimāha, taṃ panetaṃ pāḷiyā na sameti. Na hi pāḷiyaṃ kāmāvacarānaṃ saṃsedajopapātikānaṃ aghānakānaṃ upapatti vuttā. Dhammahadayavibhaṅge hi ‘‘kāmadhātuyā upapattikkhaṇe kassaci ekādasāyatanāni pātubhavanti, kassaci dasāyatanāni, kassaci aparāni dasāyatanāni, kassaci navāyatanāni, kassaci sattāyatanāni pātubhavantī’’ti vuttaṃ, na vuttaṃ ‘‘aṭṭhāyatanāni pātubhavantī’’ti (vibha. 1007). Yadi hi aghānakassāpi upapatti siyā, tikkhattuṃ ‘‘dasāyatanāni pātubhavantī’’ti vattabbaṃ siyā, tikkhattuñca ‘‘navāyatanāni pātubhavantī’’ti, na ca taṃ vuttaṃ.


我来为您直译这段巴利文：
对即三界对身净由依彼界触等门对向性,此中即彼自性。彼由不能触自性无触故无。若彼中虽无境者取色处说"二处",然何故不取香处等说"五处"?由显示方式转起说故已说此义。或者彼中唯说色处有时关系他地根境性,非由他无,亦非由胜义无处性。因为无想者色处对同层住广果天及上地净居天根成境性,然非香味故唯彼等彼中不说合理。辩论事中对承认胜义香处等有者作否定。
虽此说不成彼中香处等无显示,然无他说有显示耶?非如是,因为注释中确定说彼中彼等有。因为不违论之注释说如论为量由不被诽谍师承直至今日来故。此中或有[疑]："不违论之注释说为量,然此相违耶?"非如是,因为如不相违如是已成立。由世尊法界说为显示眼等处及彼所依识空性故由唯说处性者显示界性故合理彼等不说界性。所以如不违论如是此处由眼十法等力作色计数故应知此中无违背法性疑惑处。
"除他湿生化生胎"即除有色梵而于他化生及湿生,如是此中应知关系。因为此中他取为化生差别,非湿生差别由不生故。因为有生及遍行时差别所差别性。由欲界天一切时结生转起如所说相续得色故说"彼等常于天"。因为彼等何时亦非缺根及无故。眼成彼等十故名眼十法,或由不共眼标识十为眼十法。如是余者如说眼十法如是余十法亦应配合了知。"湿生化生胎下三十"简略所说义显示说"然下"等,然此不合论。因为论中不说欲界湿生化生无鼻者生。因为法心分别中说"欲界生时或有现起十一处,或有十处,或有余十处,或有九处,或有七处",不说"现起八处"。因为若有无鼻者生,应三次说"现起十处"及三次"现起九处",然不如是说。


Tattha upapattikkhaṇeti paṭisandhikkhaṇe. Ekādasāti paripuṇṇāyatanassa saddāyatanavajjāni ekādasa āyatanāni. Kassaci dasāyatanānīti andhassa cakkhāyatanavajjāni. Aparāni dasāyatanānīti badhirassa sotāyatanavajjāni. Navāyatanānīti andhabadhirassa cakkhusotāyatanavajjāni. Sattāyatanānīti gabbhaseyyakassa rūpagandharasakāyaphoṭṭhabbamanodhammāyatanavasena vuttaṃ. Yadi cakkhusotaghānavikalopi uppajjeyya, tassa aṭṭhevāyatanāni siyuṃ, na ca vuttaṃ ‘‘aṭṭhāyatanāni pātubhavantī’’ti. Tasmā nattheva cakkhusotaghānavikalo. Sati ca aghānakūpapattiyaṃ punapi ‘‘kassaci aparānipi dasāyatanāni pātubhavantī’’ti vattabbaṃ siyā. Tathā ca sati yathā andhabadhirassa vasena ‘‘kassaci navāyatanāni pātubhavantī’’ti ekavāraṃ vuttaṃ, evaṃ andhāghānakassa, badhirāghānakassa ca vasena ‘‘kassaci aparāni navāyatanāni, kassaci aparānipi navāyatanāni pātubhavantī’’ti vattabbaṃ siyāti attho. Evaṃ dhātupātubhāvādipañhānipi vattabbānīti vadanti. Ettha ca yathā ‘‘sattati ukkaṃsatotha rūpānī’’ti padaṃ ‘‘saṃsedajūpapātayonīsū’’ti ettha yonidvayavasena yojīyati, na evaṃ ‘‘avakaṃsato tiṃsā’’ti idaṃ. Idaṃ pana saṃsedajayonivaseneva yojetabbaṃ. Ekayoganiddiṭṭhassāpi ekadeso sambandhaṃ labhatīti saṃsedajassa jaccandhabadhiraaghānakanapuṃsakassa jivhākāyavatthudasakānaṃ vasena tiṃsa rūpāni uppajjantīti vuttaṃ, na opapātikassāti ayamettha aṭṭhakathāyamadhippāyo.

Ye pana ‘‘opapātikassa jaccandhabadhiraaghānakanapuṃsakassa jivhākāyavatthudasakānaṃ vasena tiṃsa rūpāni uppajjantīti mahāaṭṭhakathāyaṃ vutta’’nti vadanti, taṃ na gahetabbaṃ. So hi pamādapāṭho. Evañca katvā āyatanayamakavaṇṇanāyaṃ ‘‘kāmadhātuyaṃ pana aghānako opapātiko natthi. Yadi bhaveyya, ‘kassaci aṭṭhāyatanāni pātubhavantī’ti vadeyyā’’ti (yama. aṭṭha. āyatanayamaka 18-21) vuttaṃ. Apare panāhu ‘‘kassaci ekādasāyatanāni pātubhavantīti yāva ‘kassaci navāyatanānī’ti pāḷi opapātike sandhāya vuttā. Tasmā pubbenāparaṃ aṭṭhakathāyaṃ avirodho siddho. Tathā ca yathāvuttapāḷiyā ayamatthavaṇṇanā aññadatthu saṃsandati sametiyevā’’ti. Yaṃ paneke vadanti ‘‘opapātikaggahaṇena saṃsedajāpi saṅgayhanti. Tathā hi dhammahadayavibhaṅge ‘kāmadhātuyā upapattikkhaṇe kassaci ekādasāyatanāni pātubhavantī’tiādīnaṃ (vibha. 1007) niddese ‘opapātikānaṃ petāna’ntiādinā (vibha. 1009) opapātikaggahaṇameva kataṃ, na saṃsedajaggahaṇa’’nti, taṃ paripuṇṇāyatanānaṃyeva saṃsedajānaṃ opapātikesu saṅgahaṇavasena vuttanti veditabbaṃ. Tathā hi vuttaṃ aṭṭhakathāyaṃ ‘‘saṃsedajayonikā paripuṇṇāyatanāparipuṇṇāyatanabhāvena opapātikasaṅgahaṃ katvā vuttā’’ti, padhānāya vā yoniyā sabbaṃ paripuṇṇāyatanayoniṃ dassetuṃ ‘‘opapātikānanti vutta’’nti ca, idha pana yonidvayaṃ sarūpeneva pakāsetuṃ, saṃsedajayonivaseneva ca avakaṃsato rūpapavattiṃ dassetuṃ opapātikayoniyā itaraṃ asaṅgahetvā ‘‘saṃsedajūpapātayonīsū’’ti vuttaṃ. Taṃ sabbaṃ vīmaṃsitvā gahetabbaṃ.


我来为您直译这段巴利文：
此中"生时"即结生时。"十一"即具足处者除声处十一处。"或有十处"即盲者除眼处。"或有余十处"即聋者除耳处。"九处"即盲聋者除眼耳处。"七处"即由胎生者说色香味身触意法处力。若生缺眼耳鼻者,彼应有八处,然不说"现起八处"。所以定无眼耳鼻缺者。且若有无鼻者生应复说"或有余十处现起"。如是应如由盲聋者说"或有九处现起"一次,如是由盲无鼻者、聋无鼻者应说"或有余九处,或有又余九处现起"义。如是应说界现起等问题。此中如"上七十色"语由"湿生化生胎"此中由二胎力配合,不如是"下三十"此。然此唯应由湿生胎配合。虽一系说亦一分得关系故说湿生生盲聋无鼻黄门由舌身所依十法力生三十色,非化生者,此中此为注释意趣。
然有说"化生生盲聋无鼻黄门由舌身所依十法力生三十色如是大注说",彼不应取。因为彼为放逸文。如是作已处双论注说"然欲界中无无鼻化生者。若有应说'或有八处现起'"。他说"或有十一处现起"乃至"或有九处"此论关系化生者说。所以前后注中无相违已成。如是此义释更与如所说论相应一致。然有说"由化生语摄湿生。如是法心分别中'欲界生时或有十一处现起'等说明中由'化生饿鬼'等唯作化生语,非作湿生语",彼应知由摄唯具足处湿生于化生说。如是注中说"湿生胎者以具足处不具足处性作化生摄说",或由显示主要胎一切具足处胎说"化生者",然此中为显二胎自相,及唯由湿生胎显下色转起故不摄化生胎他说"湿生化生胎"。彼一切应观察取。;


Ukkaṃsāvakaṃsānaṃ pana antareti ‘‘sattati, tiṃsā’’ti evaṃ vuttānaṃ rūpassa ukkaṃsāvakaṃsaparicchedānaṃ majjhe. Anurūpato vikappo veditabboti apāyesu andhassa cha cakkhudasakābhāvato, tathā badhirassa sotadasakābhāvato, andhabadhirassa pana pañca cakkhusotadasakābhāvatoti evamādinā nayena veditabbo. Yaṃ panettha vattabbaṃ, taṃ vuttamevāti.

631. Cutipaṭisandhīnaṃ khandhādīhi aññamaññasamānatā abhedo. Asamānatā bhedo.

Ārammaṇatopiabhinnāti catūsu āruppesu tato tato cavitvā tattha tattheva upapajjantassa vasena vuttaṃ. Tatheva pana heṭṭhā, rūpabhave vā upapatti natthi. Arūpabhūmito cavitvā heṭṭhā upapatti nāma kāmabhave eva, tatthāpi tihetukapaṭisandhi eva. Rūpabhavato pana cuto duhetukopi hotīti vadanti. Amahaggatabahiddhārammaṇāya cutiyā anantarā mahaggataajjhattārammaṇā dutiyacatutthāruppapaṭisandhi. Evaṃ nayamattassa dassitattā vuttaṃ, avuttañca sabbaṃ saṅgahetvā āha ‘‘ayaṃ tāva arūpabhūmīsuyeva nayo’’ti. Rūpārūpāvacarānaṃ upacārassa balavatāya tato cavitvā duggatiyaṃ upapatti natthīti ‘‘ekaccasugaticutiyā’’ti āha. Ekaccaduggatipaṭisandhīti ettha ekaccaggahaṇassa payojanaṃ maggitabbaṃ. Ayaṃ panettha adhippāyo siyā – nānattakāyanānattasaññīsu vuttā ekacce ca vinipātikā tihetukādipaṭisandhikā, tesaṃ paṭisandhiṃ vinipātikabhāvena ‘‘duggatipaṭisandhī’’ti gahetvā sabbasugaticutiyā ca sā paṭisandhi hoti, na ekaccasugaticutiyā evāti tannivattanatthaṃ ekaccaduggatiggahaṇaṃ kataṃ. Apāyapaṭisandhi eva hi ekaccasugaticutiyā hoti, na sabbasugaticutiyāti. Atha vā duggatipaṭisandhi duvidhā ekaccasugaticutiyā anantarā, duggaticutiyā cāti. Tattha pacchimaṃ vajjetvā purimaṃyeva gahetuṃ vuttaṃ ‘‘ekaccaduggatipaṭisandhī’’ti. Ahetukacutiyā sahetukapaṭisandhīti duhetukā ca tihetukā ca yojetabbā. Maṇḍūkadevaputtādīnaṃ viya hi ahetukacutiyā tihetukapaṭisandhipi hotīti.

Tassatassa viparītato ca yathāyogaṃ yojetabbanti ‘‘ekaccasugaticutiyā ekaccaduggatipaṭisandhī’’tiādīsu bhedavisesesu ‘‘ekaccaduggaticutiyā ekaccaduggatipaṭisandhī’’tiādinā yaṃ yaṃ yujjati, taṃ taṃ yojetabbanti attho. Yujjamānamattāpekkhanavasena napuṃsakaniddeso kato. Yojetabbanti vā bhāvatthatā daṭṭhabbā. ‘‘Amahaggatabahiddhārammaṇāya mahaggataajjhattārammaṇā’’tiādīsu pana viparītayojanā na kātabbā. Na hi mahaggataajjhattārammaṇāya cutiyā arūpabhūmīsu amahaggatabahiddhārammaṇā paṭisandhi atthi. ‘‘Catukkhandhāya āruppacutiyā anantarā pañcakkhandhā kāmāvacarapaṭisandhī’’ti etassa vipariyāyo sayameva yojito. ‘‘Atītārammaṇāya cutiyā paccuppannārammaṇā paṭisandhī’’ti etassa ca vipariyāyo natthi eva. Bhedaviseso eva ca evaṃ vitthārena dassito, abhedaviseso pana ekekasmiṃ bhede tattha tattheva cutipaṭisandhiyojanāvasena veditabbo ‘‘pañcakkhandhāya kāmāvacaracutiyā pañcakkhandhā kāmāvacarā…pe… avitakkaavicārāya avitakkāvicārā’’ti. Catukkhandhāya pana catukkhandhā sayameva yojitā. Eteneva nayena sakkā viññātunti pañcakkhandhādīsu abhedaviseso na dassitoti.



我来为您直译这段巴利文：
"上下间"即"七十、三十"如是所说色上下限中间。"应随宜了知差别"即恶趣中盲者由无六眼十法,如是聋者由无耳十法,盲聋者则由无五眼耳十法,如是等方式应了知。此中应说者已说。
631.切与结生由蕴等相同为无差别。不同为差别。
"由所缘亦无别"由四无色中从彼彼死于彼彼生者说。如是然下及色有中无生。从无色地死下生名唯欲有中,彼中亦唯三因结生。然说从色有死亦为二因。非广大外所缘死后广大内所缘第二第四无色结生。由如是显示方式而已说,摄一切未说言"此为无色地中方式"。由色无色有近行强故从彼死无恶趣生故说"某善趣死"。"某恶趣结生"此中应寻求某语目的。然此中此应为意趣：种种身种种想中说某些堕处有三因等结生,取彼等结生以堕处性为"恶趣结生",一切善趣死后有彼结生,非唯某善趣死后,为遮彼故作某恶趣语。因为唯恶趣结生由某善趣死后,非一切善趣死后。或者恶趣结生二种由某善趣死后及恶趣死后。彼中除后取前说"某恶趣结生"。"无因死后有因结生"应配合二因及三因。因为如蛙天子等无因死后亦有三因结生。
"彼彼相反亦应随宜配合"即"某善趣死某恶趣结生"等差别中"某恶趣死某恶趣结生"等应配合随何宜。由观察唯宜作中性说。或应见"应配合"为性义。然"非广大外所缘广大内所缘"等中不应作相反配合。因为由广大内所缘死无色地中无非广大外所缘结生。"由四蕴无色死后五蕴欲界结生"此相反自显配合。"由过去所缘死后现在所缘结生"此亦定无相反。如是广显差别,然无差别应于每一差别中由彼彼死结生配合了知"由五蕴欲界死五蕴欲界...无寻无伺无寻无伺"。然由四蕴四蕴自显配合。由此方式能知故不显五蕴等中无差别。

632.Itīti evaṃ vuttappakārena. Etaṃ viññāṇaṃ avijjādisahakārikāraṇasahitassa saṅkhārassa vasena laddhappaccayaṃ. Bāhirakakappitassa adhipatiṭṭhanakassa abhāvato rūpārūpadhammamattaṃ. Tenāha ‘‘na satto na jīvo’’ti. Upetīti vuccati tathāvohāramattaṃ, atthato pana paccayasāmaggiyā bhavantarabhāvena uppajjanamattanti adhippāyo. Tenāha ‘‘tassa cā’’tiādi. Tato hetuṃ vināti tattha hetuṃ vinā. Manussacutipaṭisandhikkamenāti manussacutito manussapaṭisandhikkamena. Evañhi pākaṭaggahaṇaṃ ubhayavisesanaṃ hoti. Pākaṭatā cettha tadāsannakkhandhavasena veditabbā ‘‘cavamāne upapajjamāne’’tiādīsu (dī. ni. 1.247) viya. Manussacutipaṭisandhikkamenāti vā manussacutito yassa kassaci paṭisandhikkamena. Tathā hi vakkhati ‘‘nissayaṃ assādayamānaṃ vā anāssādayamānaṃ vā’’ti (visuddhi. 2.632).

Sarasenāti sabhāvena, parikkhīṇāyusaṅkhāratāyāti attho. Upakkamenāti attanā, parena vā katena sīsacchedanādiupakkamena. Sabbesaṃ aṅgapaccaṅgasandhīnaṃ bandhanāni sabbaṅgapaccaṅgasandhibandhanāni, tesaṃ chedakānaṃ. Sannipātanti patanaṃ pavatti. Hadayappadesopi anukkamena sussitvā appāvaseso hoti, pageva kāyoti āha ‘‘kamena upasussamāne sarīre’’ti. Tenevāha ‘‘taṅkhaṇāvasesahadayavatthusannissita’’nti. ‘‘Niruddhesu cakkhādīsū’’ti idaṃ gabbhaseyyakānaṃ āyatanānaṃ anupubbuppatti viya nirodhopi anupubbato hotīti adhippāyena vuttaṃ, atimandabhāvūpagamanataṃ vā sandhāya ‘‘niruddhesū’’ti vuttaṃ, na anavasesanirodhaṃ. Pañcadvārikaviññāṇānantarampi hi pubbe cuti dassitā. Yamake ca ‘‘yassa cakkhāyatanaṃ nirujjhati, tassa manāyatanaṃ nirujjhatīti? Āmantā. Yassa vā pana manāyatanaṃ nirujjhati, tassa cakkhāyatanaṃ nirujjhatīti? Sacittakānaṃ acakkhukānaṃ cavantānaṃ tesaṃ manāyatanaṃ nirujjhati, no ca tesaṃ cakkhāyatanaṃ nirujjhati. Sacakkhukānaṃ cavantānaṃ tesaṃ manāyatanañca nirujjhati, cakkhāyatanañca nirujjhatī’’tiādinā (yama. 

我来为您直译这段巴利文：
632"如是"即如是所说方式。此识由无明等俱作因具力得缘。由无外计造主宰故唯色无色法。所以说"非有情非命"。说"往"仅是如是言说,然义即由缘和合为他有生而已意趣。所以说"彼"等。"除彼因"即除彼处因。"由人死结生次第"即由人死至人结生次第。如是显取为俱差别。此中显由近蕴力应知如"死者生者"等。或"由人死结生次第"即由人死至任何结生次第。如是将说"或乐依或不乐依"。
"自力"即自性,谓寿行尽义。"加行"即自作或他作断首等加行。"一切大小支节缚断"即一切身支支分节结缚,彼等断。"聚集"即转起生起。心处亦次第干涸少余,何况身故说"身次第干涸时"。所以说"彼刹那余心所依止"。"眼等灭时"此由胎生者处次第生如是灭亦次第故意趣说,或关系极微弱性说"灭",非无余灭。因为前显五门识后亦有死。双论中"彼眼处灭者,彼意处灭耶?是。然彼意处灭者,彼眼处灭耶?有心无眼死者彼等意处灭,非彼等眼处灭。有眼死者彼等意处及眼处灭"等。

1.āyatanayamaka.120) cakkhāyatanādīnaṃ cuticittena saha nirodho vuttoti.

Hadayavatthumatteti hadayavatthupadesamatte. Na hi hadayavatthuṃ nissāya kāyindriyaṃ pavattati. Hadayavatthupi tadā ātape pakkhittaharitatālapaṇṇaṃ viya appāvasesaṃ hotīti ‘‘taṅkhaṇāvasesahadayavatthusannissita’’nti vuttanti vadanti. Itaravatthūnaṃ pana sakiccāsamatthatāya kevalaṃ hadayavatthusannissitameva, tadā viññāṇaṃ hotīti vuttaṃ ‘‘taṅkhaṇāvasesahadayavatthusannissita’’nti. Mātughātādi, mahaggatamaññaṃ vā tādisaṃ garukaṃ nāma. Samāsevitaṃ abhiṇhaso kataṃ. Āsannaṃ maraṇakāle kataṃ, yadā tadā vā katampi paribyattaṃ hutvā anussaritaṃ. Pubbakataṃ aparāpariyāyavedanīyaṃ. Laddho avaseso avijjādiko viññāṇassa paccayo etenāti laddhāvasesapaccayo, saṅkhāro. Etena vipaccituṃ katokāsaṃ yathūpacitaṃ kusalākusalacetanamāha. Kammanimittaṃ nāma yaṃ vatthuṃ ārammaṇaṃ katvā āyūhanakāle kammaṃ āyūhati, taṃ. Atīte kappakoṭisatasahassamatthakepi hi kamme kate vipaccanakāle āgantvā kammaṃ vā kammanimittaṃ vā upatiṭṭhati. Gatinimittaṃ nāma nibbattanakaokāse eko vaṇṇo. So ca niraye nibbattanārahassa ‘‘aggijālavaṇṇādiko’’tiādinā heṭṭhā vuttoyeva. Avijjāpaṭicchāditādīnave tasmiṃ kammādivisaye paṭisandhiviññāṇassa ārammaṇabhāvena uppattiṭṭhānabhūte.

Taṇhāya appahīnattā eva, purimuppannāya ca santatiyā tathāpariṇatattā paṭisandhiṭṭhānābhimukhaṃ viññāṇaṃ ninnapoṇapabbhāraṃ hutvā pavattatīti āha ‘‘taṇhā nāmetī’’ti. Sahajātasaṅkhārāti cutiāsannajavanaviññāṇasahajātā cetanā, sabbepi vā phassādayo. Tasmiṃ paṭisandhiṭṭhāne kammādivisaye viññāṇaṃ khipanti. Khipantā viya tasmiṃ visaye paṭisandhivasena viññāṇapatiṭṭhānassa hetubhāvena pavattantīti attho. Tanti taṃ viññāṇaṃ. Cutipaṭisandhitadāsannaviññāṇānaṃ santativasena viññāṇanti upanītekattaṃ . Taṇhāya nāmiyamānaṃ…pe… pavattatīti namanakhipanapurimanissayajahanaaparanissayassādananissayarahitapavattanāni santativasena tassevekassa viññāṇassa honti, na aññassāti dasseti. Santativasenāti ca vadanto ‘‘tadevidaṃ viññāṇaṃ sandhāvati saṃsarati anañña’’nti (ma. ni. 

我来为您直译这段巴利文：
处双论中说眼处等与死心一起灭。
"唯心所依"即仅心所依处。因为不依心所依转起身根。说彼时心所依如置日光中青椰叶少余故说"彼刹那余心所依止"。然他所依由不能作自事故唯依心所依识,故说"彼刹那余心所依止"。杀母等,或广大等如是名重。习近即数数作。近即死时作,或随何时作亦明了忆念。前作即后后报受。得余缘即得余无明等识缘,行。此说如所集善不善思能成熟作机会。业相名作业时缘何事作业,彼。因为过去百千劫顶作业时,成熟时来业或业相现起。趣相名生处一色。彼对应生地狱者如前说"火聚色等"。由无明覆过患于彼业等境为结生识所缘生处。
由渴爱未断故,及前生相续如是转变故结生处倾向识成向趣入而转起故说"渴爱名牵"。"俱生行"即死近速行识俱生思,或一切触等。于彼结生处业等境投识。投即于彼境由结生力为识住立因而转起义。"彼"即彼识。由死结生彼近识相续力识成一。渴爱牵引...转起显示牵引投弃前依取后依以相续力唯彼识非他。说"由相续力"显示"此识轮回流转非他"。;

1.396) imañca micchāgāhaṃ paṭikkhipati. Sati hi nānattanaye santativasena ekattanayo hotīti. Ettha ca orimatīrarukkhavinibaddharajju viya purimabhavattabhāvavinibaddhaṃ kammādiārammaṇaṃ daṭṭhabbaṃ, puriso viya viññāṇaṃ, tassa mātikātikkamanicchā viya taṇhā, atikkamanapayogo viya khipanakasaṅkhārā, yathā ca so puriso paratīre patiṭṭhahamāno paratīrarukkhavinibaddhaṃ kiñci assādayamāno vā anassādayamāno vā kevalaṃ pathaviyaṃ sakabalapayogeheva patiṭṭhāti, evamidampi bhavantarattabhāvavinibaddhaṃ hadayavatthusaṅkhātaṃ nissayaṃ pañcavokārabhave assādayamānaṃ, catuvokārabhave anassādayamānaṃ vā kevalaṃ ārammaṇasampayuttakammeheva pavattati. Tattha assādayamānanti pāpuṇantaṃ, paṭilabhamānanti attho.

Bhavantarādipaṭisandhānatoti bhavantarassa aññabhavassa ādipaṭisandhānabhāvato. Bhavantarādayo vā bhavayonigativiññāṇaṭṭhitisattāvāsantarāni, tesaṃ paṭisandhānatoti attho. Tadetaṃ viññāṇaṃ nāpi idhāgataṃ imasmiṃyeva bhave uppannattā. Kammanti paṭisandhijanakaṃ kammaṃ. Saṅkhārāti cutiāsannajavanaviññāṇasahagatā khipanakasaṅkhārā. Natīti namanavasena pavattataṇhā. Visayo kammādi.

633. Saddapaṭighosādīnaṃ satipi paccayapaccayuppannabhāve santānabandho na pākaṭoti tesaṃ ekattanānattabhāvaṃ anāmasitvā anāgamanātītahetusamuppādameva dassento ‘‘ettha cā’’tiādimāha. Saddādihetukāti ettha paṭighoso saddahetuko. Padīpo padīpantarādihetuko. Muddā lañchanahetukā. Chāyā ādāsādiabhimukhamukhādihetukā. Honti aññatra agantvāti saddādipaccayadesaṃ anupagantvā saddādihetukā honti tato pubbe abhāvā. Evaṃ idampi paṭisandhiviññāṇaṃ na hetudesaṃ gantvā taṃhetukaṃ hoti tato pubbe abhāvā. Tasmā na idaṃ hetudesato purimabhavato idhāgataṃ paṭighosādayo viya saddādidesato, nāpi tattha hetunā vinā uppannaṃ saddādīhi vinā paṭighosādayo viyāti attho. Atha vā honti aññatra agantvāti pubbe paccayadese sannihitā hutvā tato aññatra gantvā tappaccayā na honti uppattito pubbe abhāvā, nāpi saddādipaccayā na honti, evaṃ idampīti vuttanayeneva yojetabbaṃ.

Natthi ekatā ekasantānekattepi aññasseva viññāṇassa pātubhavanato. Nāpi nānatā santānabandhato padīpo viya. Khaṇikāya hi padīpajālāya santānekattaṃ upādāya so evāti vuccati, atthakiccañca sādheti, evamidhāpi daṭṭhabbaṃ. ‘‘Yadi hī’’tiādinā santānabandhe ekantaṃ ekatāya, nānatāya ca aggahetabbataṃ, gahaṇe ca dosaṃ dasseti. Esa nayoti atidesena bījaṅkurādīsu sabbahetuhetusamuppannesu yathāsambhavaṃ yojanā kātabbāti dasseti. Idhāpi hi hetuhetusamuppannaviññāṇānaṃ ekantamekatte sati na manussagatito devagati sambhūtā siyā. Ekantanānatte na kammavato phalaṃ siyā, tato ‘‘rattassa bījaṃ rattassa phala’’ntiādikassa viya ‘‘bhūtapubbāhaṃ, bhante, rohitasso nāma isi ahosi’’ntiādikassa (saṃ. ni. 

我来为您直译这段巴利文：
否定此邪执。因为有差别道理由相续力有一性道理。此中应见如此岸树系绳由前有身系缚业等所缘,如人为识,如彼欲渡河为渴爱,如渡努力为投行,如彼人住彼岸或乐或不乐彼岸树系唯由自力住地,如是此亦于他有身系缚名心所依所依于五蕴有乐,于四蕴有不乐,唯由所缘相应业转起。此中乐即到达、获得义。
由他有等结生即由他有他生等初结生性。或他有等即有胎趣识住有情居等,彼等结生义。此识非来此由此生故。业即结生生业。行即死近速行识俱投行。趣即由趣力转起渴爱。境即业等。
633.声反响等虽有缘缘生相续系不显故不触一性差别性而显示无来无去因缘故说"此中"等。"声等因"此中反响声因。灯灯等因。印印因。影对镜等面等因。不往他处生即不至声等缘处由声等因生由前无故。如是此结生识亦不至因处由彼因生由前无故。所以此不从因处前有来此如反响等从声等处,亦非无因生如反响等无声等。或"不往他处生"即前住缘处从彼往他不由彼缘生由生前无故,亦非非声等缘,如是此亦应如说方式配合。
无一性虽一相续性由他识现起故。亦非差别性由相续系如灯。因为由刹那灯焰相续一性说"彼即是"及作义利,如是此中亦应见。由"若"等显示相续系不应一向取一性差别性,及取过失。"此方式"由比类显示于种芽等一切因缘生应随宜配合。因为此中因缘生识若一向一性则不从人趣生天趣。一向差别则无业者果,所以如"赤种赤果"等"尊者,我曾为名罗希达仙人"等。;

1.107) vohārassa lopo siyā, tasmā ettha santānabandhesu hetuhetusamuppannesu na ekantamekatā vā nānatā vā upagantabbā na gahetabbā. Ettha ca ekantaekatāpaṭisedhena ‘‘sayaṃkataṃ sukhaṃ dukkha’’nti (vibha. mūlaṭī. 227) imaṃ diṭṭhiṃ nivāreti, ekantanānatāpaṭisedhena ‘‘paraṃkataṃ sukhaṃ dukkha’’nti (vibha. mūlaṭī. 227), hetuhetusamuppannatāvacanena ‘‘adhiccasamuppanna’’nti (vibha. mūlaṭī. 227) imaṃ diṭṭhiṃ nivāreti.

634.Tatthāti phaluppattiṭṭhāne. Aññassāti yena taṃ kammaṃ kataṃ, tato aññassa. Aññatoti yaṃ taṃ kammaṃ nibbattitaṃ, tato aññato. ‘‘Dhammamattaṃ bhavantaramupetī’’ti (visuddhi. 2.632; vibha. aṭṭha. 227; mahāni. aṭṭha. 27; paṭi. ma. aṭṭha. 1.1.105) vuttattā phalassa upabhuñjake ca asati kassa taṃ phalaṃ siyāti anuyuñjeti. Tatrāti tasmiṃ yathāvutte anuyoge.

Tatthāti ekasantāne. Yasmiṃ dhammapuñje kammaṃ nibbattaṃ, tasseva santāneti attho. Etassa atthassāti hetuphalānaṃ atthato aññattepi teneva hetuphalabhāvena sambandhattā taṃ phalaṃ ‘‘aññassa, aññato’’ti vā na vattabbanti etassa atthassa. Catumadhuraalattakarasādibhāvanā ambamātuluṅgādibījānaṃ abhisaṅkhāro. Ettha ca abhisaṅkhataṃ bījaṃ viya kammavā satto, abhisaṅkhāro viya kammaṃ, bījassa aṅkurādippabandho viya sattassa paṭisandhiviññāṇādippabandho. Tatthuppannassa madhurassa rattakesarassa vā phalassa vā tasseva bījassa, tato eva ca abhisaṅkhārato bhāvo viya kammakārakasseva sattassa, taṃkammato eva ca phalassa bhāvo veditabbo. Bālasarīre kataṃ vijjāpariyāpuṇanaṃ, sippasikkhanaṃ, osadhappayogo ca na vuḍḍhasarīraṃ gacchanti. Atha ca tannimittaṃ vijjāpāṭavaṃ sippajānanaṃ, anāmayatā ca vuḍḍhasarīre honti, na ca tāni aññassa honti taṃsantatipariyāpanne eva vuḍḍhasarīre uppajjanato, na ca yathāpayuttena vijjāpariyāpuṇanādinā vinā tāni aññato honti tadabhāve abhāvato, evaṃ idhāpi santāne yaṃ phalaṃ, etaṃ nāññassa. Na ca aññatoti yojetabbaṃ. Etena ca saṅkhārābhāve phalābhāvameva dasseti, na aññapaccayanivāraṇaṃ karoti.

Yampi vuttaṃ, tattha vadāmāti vacanaseso. Tattha vā upabhuñjake asati siddhā bhuñjakasammutīti sambandho. Phalatīti sammuti phalatisammuti.

Rukkhasaṅkhātānaṃ dhammānanti rukkhapaññattiyā upādānabhūtānaṃ bhūtupādāyadhammānaṃ. Tasmāti yasmā yathā khandhasantāne kusalākusalacetanuppattiyaṃ ‘‘puññaṃ karoti, pāpaṃ karotī’’ti kattuvohāro, evaṃ tassa phaluppattiyaṃ ‘‘sukhaṃ anubhavati, dukkhaṃ anubhavatī’’ti upabhuñjakavohāro, tasmā na ettha khandhavinimuttena aññena upabhuñjakena nāma koci attho atthīti.



我来为您直译这段巴利文：
言说应断绝,所以此中相续系因缘生不应接受不应取一向一性或差别性。此中由否定一向一性遮止"自作苦乐"此见,由否定一向差别性遮止"他作苦乐",由说因缘生遮止"无因生"此见。
634"彼中"即果生处。"他"即由彼作业,从彼他。"从他"即彼业生,从彼他。由说"唯法往他有"故无果受用者时问谁彼果。"此中"即彼如说问。
"此中"即一相续。即业生法聚,彼相续义。"此义"即因果义别亦由因果性相系故彼果不应说"他,从他"此义。四甘性赤染汁等作用芒果柑橘等种。此中如作用种为业有情,如作用为业,如种芽等相续为有情结生识等相续。如彼生甜红丝或果唯彼种,唯从彼作用生,如是应知唯业作者有情,唯从彼业果生。幼身作学习知识,学工巧,药用不至老身。然彼缘知识熟练工巧了知,无病于老身有,彼等非他由生于彼相续摄老身故,非无如是用知识学习等从他有由彼无故无,如是此中相续果此非他。亦非从他应配合。此中显示唯由行无果无,非遮其他缘。
所说亦,此中说为语残。或彼中无受用者成受用者假立为关系。果即假立果假立。
名树诸法即树施设所依地等所造法。所以即由如蕴相续善不善思生时"作福,作恶"作者言说,如是彼果生时"受乐,受苦"受用者言说,所以此中离蕴无他受用者以任何义。

635.Evaṃ santepīti asaṅkantipātubhāve tattha ca yathāvuttadosapariharaṇe sati, siddheti attho. Pavattikkhaṇeyevāti saṅkhārānaṃ pavattamānakkhaṇe eva. Pavattito pubbeti kammāyūhanakkhaṇato pubbe, avijjamānatāya samānattā evaṃ vuttaṃ. Pacchā cāti vipaccanappapattito pacchā ca.

Avipakkavipākā katattā ce paccayā, vipakkavipākānampi katattaṃ samānanti tesampi phalāvahatā siyāti āsaṅkānivattanatthaṃ āha ‘‘na ca niccaṃ phalāvahā’’ti.

‘‘Navijjamānattā avijjamānattā vā’’ti etena vijjamānattaṃ, avijjamānattañca nissāya vuttadose pariharati. Tassā pāṭibhogakiriyāya, bhaṇḍakīṇanakiriyāya, iṇaggahaṇakiriyāya vā karaṇamattaṃ taṃkiriyākaraṇamattaṃ, tadeva tadatthaniyyātane paṭibhaṇḍadāne, iṇadāne ca paccayo hoti, aphalitaniyyātanādiphalanti attho.

636.Sammohavighātatthanti bāttiṃsāya viññāṇesu yathāvuttasaṅkhārānaṃ paṭisandhiyaṃ, pavattiyañca paccayabhāve vibhajja avibhāvite pavattanakasammohassa apanayanatthaṃ.

Puññābhisaṅkhāreti niddhāraṇe bhummaṃ. Avisesenāti ‘‘tihetuko tihetukassā’’tiādikaṃ bhedaṃ akatvā sāmaññato, piṇḍavasenāti attho. Sabbattha upanissayapaccayo balavakammassa vasena yojetabbo. ‘‘Dubbalañhi kammaṃ upanissayapaccayo na hotī’’ti paṭṭhānasaṃvaṇṇanāya dassitametaṃ. Rūpāvacarapañcakusalacetanābhedoti ‘‘ṭhapetvā abhiññāppatta’’nti visesetvā vattabbaṃ, na vā vattabbaṃ vipākassa paccayabhāvakathāya avipākārahassa pasaṅgābhāvato. Abhiññācetanāya hi avipākatā heṭṭhā vibhāvitā eva. Avisesena panāti etthāpi eseva nayo. Pañcannaṃ vipākaviññāṇānanti ānetvā sambandhitabbaṃ.

Pañcannanti cakkhusotaviññāṇānaṃ, sampaṭicchanamanodhātuyā, dvinnaṃ santīraṇamanoviññāṇadhātūnañcāti etesaṃ pañcannaṃ. Tathevāti dvedhā eva. Kathaṃ pana iṭṭhārammaṇeyeva pavattanakāni kusalavipākaviññāṇāni duggatiyaṃ pavattantīti āha ‘‘niraye mahāmoggallānattherassā’’tiādi. Thero hi tattha iddhiyā vassaṃ nimminitvā katipayaṃ velaṃ nirayaggiṃ vūpasametvā tesaṃ dhammaṃ deseti.

Sveva kāmāvacaro puññābhisaṅkhāro. Avisesena pana puññābhisaṅkhāroti kāmāvacaraṃ, rūpāvacarañcāti duvidhampi puññābhisaṅkhāraṃ ekajjhaṃ saṅgaṇhāti.

Dvādasākusalacetanābhedoti ettha uddhaccasahagatacetanāya gahaṇe kāraṇaṃ na dissati, vicāretabbametaṃ. Ekassa viññāṇassa tatheva paccayo paṭisandhiyaṃ, no pavatteti ekasseva paccayabhāvaniyamo paṭisandhiyaṃ, no pavatte. Pavatte hi sattannampi paccayoti adhippāyo.

Rūpabhavecatunnanti akusalavipākānaṃ cakkhusotaviññāṇasampaṭicchanasantīraṇānaṃ. Tāni pana ekantato aniṭṭhārammaṇāni, rūpabhave ca kathaṃ aniṭṭhārammaṇasamāyogoti āha ‘‘so ca kho’’tiādi. ‘‘Tathā kāmāvacaradevalokepi aniṭṭharūpādayo natthī’’ti idaṃ yebhuyyavasena vuttaṃ. Bahulañhi tesaṃ iṭṭhā eva rūpādayo upaṭṭhahanti, kadāci aniṭṭhaṃ. Devānañhi kesañcideva pubbanimittapātubhāvakālādīsu milātamālādianiṭṭhārammaṇasamāyogo hotīti.



我来为您直译这段巴利文：
635"如是时"即无转生起及彼中如说过失遮时,即成就义。"唯转起时"即诸行转起时。"转前"即业作时前,由无有同故如是说。"后"即成熟转后。
若未熟报由作为缘,已熟报亦作相同故彼等亦应有果为遮疑故说"非常有果"。
由"无有或无有"此遮止依有,无有所说过失。彼保证作业、买物作业、取债作业作唯彼作业作,彼即于交付此义、给与对物、给与债为缘,非果交付等果义。
636"为断愚痴"即为除三十二识如说诸行于结生及转起缘性不分别显现生愚痴。
"福行"即限定处格。"不别"即不作"三因三因"等差别由共相,即总义。一切处增上缘应由强业配合。"因为弱业非增上缘"此于发趣注显示。"色界五善思差别"即应别说"除得神通",或不应说由说果缘性无非果应有故。因为神通思非果性已前显。然"不别"此中亦此方式。应引合"五异熟识"。
"五"即眼耳识、领受意界、二推度意识界此等五。"如是"即二种。然如何唯转起可爱境善异熟识于恶趣转起故说"地狱中大目犍连长老"等。因为长老彼处以神通化雨暂时止息地狱火为彼等说法。
"彼即欲界福行"。然"不别福行"摄欲界、色界二种福行为一。
"十二不善思差别"此中不见摄掉举俱思因由,此应推寻。"一识如是缘于结生非转起"即一缘性限定于结生非转起。因为转起为七缘为意趣。
"色有四"即不善异熟眼耳识领受推度。然彼等定不可爱境,色有中如何有不可爱境会遇故说"然彼"等。"如是欲界天界亦无不可爱色等"此由多分说。因为多时彼等唯可爱色等现起,有时不可爱。因为诸天某些于前相现起时等有凋华等不可爱境会遇。;;

637. Yattha vitthārappakāsanaṃ kataṃ, tato bhavato paṭṭhāya mukhamattappakāsanaṃ kātukāmo āha ‘‘ādito paṭṭhāyā’’ti. Teneva ‘‘dvīsu bhavesū’’tiādi vuttaṃ. Manussāpi keci aṇḍajā, saṃsedajā ca hontīti tadapekkhāya ‘‘catūsu yonīsū’’ti vuttaṃ. Ekattakāyaekattasaññitāsāmaññena catutthajhānabhūmikāpi asaññāruppavajjā catutthiṃyeva viññāṇaṭṭhitiṃ bhajanti. Esa puññābhisaṅkhāro. Vuttanayenevāti ‘‘nānākkhaṇikakammapaccayena ceva upanissayapaccayena cā’’ti vuttanayeneva. Yathāsambhavanti ekavīsatikāmāvacararūpāvacarakusalavipākesu cuddasannaṃ paṭisandhiyaṃ, pavatte ca, sattannaṃ pavatte evāti ayaṃ yathāsambhavo.

Tādiseyevāti nānattakāyaekattasaññīsaṅkhāteyeva.

Catunnaṃ viññāṇānanti bhavādayo apekkhitvā vuttaṃ. Catūsu antogadhānaṃ pana tiṇṇaṃ viññāṇānaṃ tīsu viññāṇaṭṭhitīsu paccayabhāvo yojetabbo. Aviññāṇake sattāvāse saṅkhārapaccayā viññāṇe alabbhamānepi tassa saṅkhārahetukattaṃ labbhateva. Tathā hi tattha puññābhisaṅkhāro kaṭattārūpānaṃ nānākkhaṇikakammapaccayena paccayo hoti. Etasmiñca mukhamattappakāsane puññābhisaṅkhārādīnaṃ duggatiādīsu pavattiyaṃ kusalavipākādiviññāṇānaṃ paccayabhāvo bhavesu vuttanayeneva viññāyatīti na vuttoti veditabbo.

Viññāṇapaccayānāmarūpapadavitthārakathāvaṇṇanā



我来为您直译这段巴利文：
637"从始"即欲从已显广说彼有作略说故说。所以说"二有"等。人亦有卵生、湿生故关系彼说"四生"。同一身一想性故第四禅地亦除无想无色属第四识住。此福行。"如说方式"即"由异时业缘及增上缘"如说方式。"随宜"即二十一欲界色界善异熟中十四于结生及转起,七唯转起此随宜。
"如是"即名种种身一想。
"四识"由有等观待说。然应配合摄四中三识于三识住缘性。无识有情居虽不得行缘识,彼行因性得。如是彼中福行为已作色以异时业缘为缘。此略说中应知福行等于恶趣等转起为善异熟等识缘性如诸有说方式已知故不说。
识缘名色句广说注释



638.Vibhāgānāmarūpānanti nāmassa, rūpassa ca pabhedato.

Tattha nāmassa tāva pabhedaṃ dassentena kāmaṃ viññāṇampi nāmameva, paccayapaccayuppanne pana asaṅkarato dassetuṃ ‘‘ārammaṇābhimukhaṃ namanato vedanādayo tayo khandhā’’ti vuttaṃ. Nibbānassa panettha pavattikathāyaṃ appaccayattā, namanaṭṭhābhāvato ca pasaṅgo eva natthi. Nāmanaṭṭhena hi taṃ nāmaṃ, na namanaṭṭhena. Tesaṃ nāmarūpānaṃ sukhādivasena, pathavīādivasena ca vibhāgo.

Ekaṃ sattāvāsanti asaññasattāvāsaṃ. Purimesu catūsu, asaññasattāvāse cāti pañcasu.

Gabbhaseyyaggahaṇena jalābujā gahitāti ‘‘aṇḍajānañcā’’ti vuttaṃ. Aṇḍajānañca abhāvakānanti yojetabbaṃ. Santatisīsānīti kalāpasantānamūlāni. Yadipi vikārarūpāni paṭisandhikkhaṇe na santi, lakkhaṇaparicchedarūpāni pana santīti tāni paramatthato aparinipphannānīti vajjento āha ‘‘rūparūpato’’ti. Phassādike saṅkhārakkhandhabhāvena ekattaṃ netvā ‘‘tevīsati dhammā’’ti vuttaṃ. Apanetvāti kalāpantaragate pathavīādike samānalakkhaṇatāya aggahetvā.

Tesanti brahmakāyikādīnaṃ. Vitthārenāti catūsupi santatisīsesu rūpānaṃ asaṅkhipanena.

Kāmabhave pana yasmā sesaopapātikānanti ettha kiñcāpi kāmabhave opapātikā vuttā na santi, yena sesaggahaṇaṃ sātthakaṃ bhaveyya, aṇḍajagabbhaseyyakehi pana opapātikasaṃsedajā sesā hontīti sesaggahaṇaṃ katanti veditabbaṃ. Atha vā brahmakāyikādikehi opapātikehi vuttehi sese sandhāya ‘‘sesaopapātikāna’’nti āha. Te pana arūpinopi santīti ‘‘kāmabhave’’ti vuttaṃ. Aparipuṇṇāyatanānaṃ pana nāmarūpaṃ yathāsambhavaṃ rūpamissakaviññāṇaniddese vuttanayena sakkā dhammagaṇanato viññātunti na vuttanti daṭṭhabbaṃ.

Paṭisandhicittena saha pavattaututoti paṭisandhicittena saha uppannarūpesu tejodhātuto. Hadayavatthuno taṅkhaṇuppannattā paṭisandhicittassa vatthudubbalatā. Tesaṃ ajjhoharitāhārena anugate sarīre āhārasamuṭṭhānaṃ suṭṭhaddhakanti sambandho. Naroti teneva mātukucchigatabhāvena tirokkho. Avakaṃsato dve aṭṭhakāneva utucittasamuṭṭhānāni hontīti sasaddakālaṃ sandhāya ‘‘ukkaṃsato dvinnaṃ navakāna’’nti vuttaṃ. Pubbeti yaṃ pubbe santatidvayādikaṃ sattakapariyosānaṃ rūpaṃ idha vuttaṃ, taṃ ekekassa cittassa tīsu tīsu khaṇesu uppajjamānameva vuttanti katvā āha ‘‘pubbe…pe… sattatividha’’nti. Duvidhampi tanti utusamuṭṭhānaṃ, cittasamuṭṭhānañcāti duvidhampi taṃ saddaṃ.

Saṇṭhātunti addhaniyabhāvena ṭhātuṃ, attano pana khaṇamattaṃ tiṭṭhateva. Catuddisā vavatthāpitāti aññamaññaṃ saṃsaṭṭhasīsā mūlena catūsu disāsu vavatthāpitā. Aññamaññaṃ āliṅgetvā ṭhitā bhinnavāhanikā viya ca.



我来帮你直译这段巴利文：
638. "名色分别"即是名和色的区分。
在此，首先显示名的区分时，虽然识也是名，但为了明确显示因与果的关系，所以说"由于趣向所缘而倾向，所以受等三蕴"。而涅槃在此活动之说中因为无因缘，也无倾向义，所以完全不相关。因为它是以命名义为名，不是以倾向义为名。这些名色以乐等方式和地等方式区分。
"一有情居"即是无想有情居。在前四种和无想有情居中，即是五种。
因为"胎生"一词包含了湿生，所以说"以及卵生"。应当理解为"卵生和无有者"。"相续之首"即是聚集相续的根本。虽然转变色在结生刹那不存在，但相和限制色是存在的，所以说"从色色"来避免说它们是究竟非完成的。把触等法以行蕴的方式归为一类，所以说"二十三法"。"除去"即是由于同样特征而不取其他聚集中的地等。
"他们"即是梵众天等。"详细"即是在四种相续之首中不略说诸色。
在欲界中，关于"其余化生者"，虽然欲界中所说的化生者并不存在，使得"其余"一词有意义，但应知是因为除了卵生、胎生外，其余是化生和湿生，所以用了"其余"一词。或者说在提到梵众天等化生者之后，指其余者说"其余化生者"。因为他们也包括无色界众生，所以说"在欲界"。对于诸根未圆满者的名色，应当知道可以根据混合识的解说方式，按照法的计数来了知，所以没有说明。
"与结生心俱生的时节"即是与结生心同时生起的诸色中的火界。由于心所依处在那一刹那生起，所以结生心的所依处软弱。"他们"在所吞咽的食物影响身体时，食所生[色]变得更加坚实。"人"即是由于住在母胎中而被遮蔽。因为考虑到有声音的时期，所以说"最多两个九法"，这是就最少两个八法是时节和心所生的意思。"先前"，之前所说的两种相续等直到七法的色法，是说每一心的三个刹那中生起，所以说"先前...七十种"。"这两种"即是时节所生和心所生的两种声音。
"住立"即是作为相续性而住，但就其刹那而言确实只住立一刹那。"四方安立"即是相互交织的诸根部在四方安立。就像相互缠绕而立的分散竹丛一样。

639.Pañcavokārabhave ca pavattiyanti rūpājanakakammajapañcaviññāṇappavattikālaṃ, sahajātaviññāṇapaccayañca sandhāyāha. Tadā hi tato nāmameva hotīti. Kammaviññāṇapaccayā pana tadāpi ubhayaṃ hotīti sakkā vattuṃ, pacchājātaviññāṇapaccayā ca rūpaṃ upatthaddhaṃ hotīti. Asaññesūtiādi kammaviññāṇapaccayaṃ sandhāya vuttaṃ. Pañcavokārabhave ca pavattiyanti bhavaṅgādijanakakammato aññena rūpuppattikālaṃ, nirodhasamāpattikālaṃ, bhavaṅgādiuppattikālato aññakālañca sandhāya vuttanti yuttaṃ. Bhavaṅgādiuppattikāle hi taṃjanakena kammunā uppajjamānaṃ rūpaṃ, so ca vipāko kammaviññāṇapaccayo hotīti sakkā vattuṃ. Sahajātaviññāṇapaccayānapekkhampi hi pavattiyaṃ kammena pavattamānaṃ rūpaṃ, nāmañca na kammaviññāṇānapekkhaṃ hotīti. Sabbatthāti paṭisandhiyaṃ, pavatte ca. Sahajātaviññāṇapaccayā nāmarūpaṃ, kammaviññāṇapaccayā nāmarūpañca yathāsambhavaṃ yojetabbaṃ. Nāmañca rūpañca nāmarūpañcāti ettha nāmarūpasaddo attano ekadesena nāmasaddena nāmasaddassa sarūpo, rūpasaddena ca rūpasaddassa, tasmā sarūpānaṃ ekasesoti ekadesasarūpekaseso, nāmarūpasaddassa ṭhānaṃ itaresañca nāmarūpasaddānaṃ adassananti attho.

Vipākato aññaṃ avipākaṃ. Yato dvidhā mataṃ, tato yuttameva idanti yojetabbaṃ.

Kusalādicittakkhaṇeti ādi-saddena akusalakiriyacittakkhaṇe viya vipākacittakkhaṇepi vipākājanakakammasamuṭṭhānaṃ saṅgahitanti veditabbaṃ. Vipākacittakkhaṇe pana abhisaṅkhāraviññāṇapaccayā pubbe vuttanayena ubhayañca labbhatīti tādisavipākacittakkhaṇavajjanatthaṃ ‘‘kusalādicittakkhaṇe’’ti vuttaṃ.

640.Suttantikapariyāyatoti paṭṭhāne rūpānaṃ upanissayapaccayassa avuttattā vuttaṃ. Suttante pana yasmiṃ sati yaṃ hoti, asati ca na hoti, so tassa upanissayo nidānaṃ hetu pabhavoti katvā ‘‘viññāṇūpanisaṃ nāmarūpa’’nti rūpassa ca viññāṇūpanissayatā vuttā. Vanapatthapariyāye ca vanapatthagāmanigamanagarajanapadapuggalūpanissayo iriyāpathavihāro, tato ca cīvarādīnaṃ jīvitaparikkhārānaṃ kasirena, appakasirena ca samudāgamanaṃ vuttaṃ, na ca vanapatthādayo ārammaṇūpanissayādibhāvaṃ iriyāpathānaṃ, cīvarādisamudāgamanassa ca bhajanti. Tasmā vinā abhāvo eva suttantikapariyāyato upanissayabhāvo daṭṭhabbo. Nāmassa abhisaṅkhāraviññāṇaṃ kammārammaṇapaṭisandhiādikāle ārammaṇapaccayova hotīti vattabbameva natthīti rūpasseva suttantikapariyāyato ekadhāva paccayabhāvo vutto. Sasaṃsayassa hi rūpassetaṃ paccayo hotīti vutte nāmassa hotīti vattabbameva natthīti.

Pavattassa pākaṭattā apākaṭaṃ paṭisandhiṃ gahetvā pucchati ‘‘kathaṃ paneta’’ntiādinā. Suttato nāmaṃ, yuttito rūpaṃ viññāṇapaccayā hotīti jānitabbaṃ.

Yuttito sādhetvā suttena taṃ daḷhaṃ karonto ‘‘kammasamuṭṭhānassāpi hī’’tiādimāha. Cittasamuṭṭhānassevāti cittasamuṭṭhānassa viya. Ettha ca ‘‘viññāṇapaccayā nāmarūpa’’nti (ma. ni. 3.126; saṃ. ni. 

我来 助你直译这段巴利文：
639. "在五蕴有中的活动"是指生起色法的业生五识活动时期，以及俱生识缘，这样说。因为那时只从彼处生起名。但是可以说在那时由于业识缘而两者都生起，而且由于后生识缘色法得到支持。"在无想"等是就业识缘而说的。"在五蕴有中的活动"合理地说是指除了有分等能生之业以外的色法生起时期、灭尽定时期，以及除了有分等生起时期以外的其他时期。因为在有分等生起时，由彼能生之业所生起的色法，以及彼异熟成为业识缘，这是可以说的。因为即使不依赖俱生识缘，在活动中由业而进行的色法和名法也不能不依赖业识。"一切处"即是在结生和转起中。应当根据情况配合俱生识缘的名色和业识缘的名色。在"名与色与名色"中，名色词以自己的一部分名词与名词相同，以色词与色词相同，因此是同形词的省略，即是名色词的位置和其他名色词的不显现的意思。
"非异熟"即是异熟以外的。应理解为"由于被认为是两种，所以这是合理的"。
"在善等心刹那"中，以"等"字应当理解为包含不善和唯作心刹那以及异熟心刹那中非异熟能生业所生的[色法]。但在异熟心刹那中，由于行识缘，按照前面所说的方式可得两者，为了排除这样的异熟心刹那，所以说"在善等心刹那"。
640. "从经教的方式"是因为在《发趣论》中没有说色法的亲依止缘而说的。但在经中，基于若有此则有彼，若无此则无彼，彼即是此的亲依止、因缘、根源、来源，所以说"识为缘的名色"，说明了色的识亲依止性。在《林野经》中说到依止林野、村庄、城镇、地方、人的威仪住，由此而艰难或不艰难地获得衣服等生活必需品，但林野等并非威仪和衣服等获得的所缘亲依止等。因此，应当知道从经教的方式来看，没有[某物]即是亲依止性。不用说名的行识在业所缘结生等时唯是所缘缘。所以只说色法从经教方式唯一地成为缘。因为说"这是有疑惑的色法的缘"时，不必说是名的缘。
因为转起明显，所以取不明显的结生而问"然而这如何"等。应当知道从经典[可知]名，从道理[可知]色是以识为缘。
以道理证明后，用经典来强化它而说"因为即使是业所生"等。"如心所生"即是如同心所生。在此"识缘名色"。

2.1, 39; mahāva. 1; udā. 1) bhāsamānena bhagavatā yasmā upaparikkhamānānaṃ paṇḍitānaṃ paramatthato nāmarūpamattameva pavattamānaṃ dissati, na satto, na jīvo, tasmā kenaci appaṭivattiyaṃ anuttaraṃ dhammacakkaṃ pavattitaṃ hoti. Suññatappakāsanañhi dhammacakkappavattananti. Atha vā nāmarūpamattatāvacanena pavattiyā dukkhasaccamattatā vuttā. Dukkhasaccappakāsanena ca tassa samudayo, tassa ca nirodho, nirodhagāminipaṭipadā ca pakāsitā eva hoti. Ahetukassa dukkhassa, hetunirodhā anirujjhanakassa ca abhāvā, nirodhassa ca upāyena vinā anadhigantabbattāti catusaccappakāsanaṃ dhammacakkappavattanaṃ niddhāretabbaṃ.

Nāmarūpapaccayāsaḷāyatanapadavitthārakathāvaṇṇanā



我来 助你直译这段巴利文：
[这段经文接续前文]当世尊说法时，因为对于观察的智者来说，从究竟意义上只见到名色的活动，而没有众生，没有生命，所以转无上法轮是任何人都无法违逆的。因为转法轮就是显示空性。或者，通过说"只是名色"的说法表明了在活动中只是苦谛。而通过显示苦谛，也就显示了它的集[谛]、它的灭[谛]和导向灭的道[谛]。应当确定转法轮是四谛的显示，因为无因的苦不存在，因灭而不灭[的苦]也不存在，而且没有方法就不能证得灭[谛]。
"名色缘六处"一句的详细解说注释
provided by EasyChat

641.Tanti nāmarūpaṃ. Tassāti saḷāyatanassa. Tādisassevāti katekasesasseva.

Idhāpi nāmanti khandhattayasseva gahaṇe kāraṇaṃ vuttanayameva. Niyamatoti idañca catunnaṃ bhūtānaṃ, channaṃ vatthūnaṃ, jīvitassa ca yathāsambhavaṃ sahajātanissayapurejātaindriyādinā saḷāyatanassa pavattamānassa ekantena paccayabhāvaṃ sandhāya vuttaṃ. Rūpāyatanādīnaṃ pana sahajātanissayānupālanabhāvo natthīti aggahaṇaṃ veditabbaṃ. Ārammaṇārammaṇapurejātādibhāvo ca tesaṃ na sasantatipariyāpannānameva, na ca cakkhādīnaṃ viya ekappahārenevāti aniyamato paccayabhāvo. Niyamato…pe… jīvitindriyanti evanti ettha evaṃ-saddena vā rūpāyatanādīnampi saṅgaho daṭṭhabbo. Chaṭṭhāyatanañca saḷāyatanañca saḷāyatananti ettha yadipi chaṭṭhāyatanasaḷāyatanasaddānaṃ saddato sarūpatā natthi, atthato pana saḷāyatanekadesova chaṭṭhāyatananti ekadesasarūpatā atthīti ekadesasarūpekaseso katoti veditabbo. Atthatopi hi sarūpānaṃ ekadesasarūpekasesaṃ icchanti ‘‘vaṅko ca kuṭilo ca kuṭilā’’ti. Tasmā atthato ekadesasarūpānañca ekasesena bhavitabbanti.

Atha vā chaṭṭhāyatanañca manāyatanañca chaṭṭhāyatananti vā manāyatananti vā chaṭṭhāyatanañca chaṭṭhāyatanañca chaṭṭhāyatananti vā manāyatanañca manāyatanañca manāyatananti vā ekasesaṃ katvā cakkhādīhi saddhiṃ ‘‘saḷāyatana’’nti vuttanti tameva ekasesaṃ nāmamattapaccayassa, nāmarūpapaccayassa ca manāyatanassa vasena kataṃ atthato dassento āha ‘‘chaṭṭhāyatanañca saḷāyatanañca saḷāyatananti evaṃ katekasesassā’’ti. Yathāvuttopi hi ekaseso atthato chaṭṭhāyatanañca saḷāyatanañcāti evaṃ kato nāma hotīti. Sabbattha ca ekasese kate ekavacananiddeso katekasesānaṃ saḷāyatanādisaddavacanīyatāsāmaññavasena katoti daṭṭhabbo.

‘‘Na aññathā’’ti etena tassa tassa nāmassa, rūpassa ca abhāve taṃ taṃ āyatanaṃ na hotīti byatirekaṃ vibhāveti.

Yanti yaṃ yaṃ nāmaṃ, rūpañca. Yassāti yassa yassa āyatanassa. Yathāti sahajātādinā yena yena pakārena. Neyyanti ñeyyaṃ.

Tassa vasenāti tassa hetuādipaccayassa vasena. Ukkaṃsāvakaṃsoti ettha sattadhā paccayabhāvato ukkaṃso aṭṭhadhā paccayabhāvo, tato navadhā, tato dasadhāti ayaṃ ukkaṃso. Avakaṃso pana dasadhā paccayabhāvato navadhā paccayabhāvo, tato aṭṭhadhā, tato sattadhāti evaṃ veditabbo, na pana sattadhā paccayabhāvato eva dvepi ukkaṃsāvakaṃsā yojetabbā, tato avakaṃsābhāvatoti.

Vipākaṃ nāmanti sambandho. Vuttanayenevāti sahajātādivasena, sattadhā, hetuādivasena ca. Itaranti avipākaṃ nāmaṃ.

‘‘Hadayavatthuno sahāyaṃ hutvā’’ti etena arūpe viya asahāyaṃ nāmaṃ na hoti, hadayavatthu ca nāmena saha chaṭṭhāyatanassa paccayo hotīti ettakameva dasseti, na pana yathā hadayavatthu paccayo hoti, tathā nāmampīti ayamattho adhippeto. Vatthu hi nāmassa vippayuttapaccayo hoti, na nāmaṃ. Nāmañca vipākahetādipaccayo hoti, na vatthūti. Pavatte arūpadhammā kammajarūpassa ṭhitippattasseva paccayā honti, na uppajjamānassāti vippayuttaatthiavigatā ca pacchājātavippayuttādayo eva cakkhādīnaṃ yojetabbā.


我来直译这段巴利文：
641. "此"即是名色。"彼"即是六处。"如是"即是已作省略的。
"此中也是名"，关于只取三蕴的原因，如前所说。"决定地"，这是就四大种、六依处和命根根据情况以俱生、依止、前生、根等方式对正在生起的六处必定是缘而说的。应当理解不取色处等是因为它们没有俱生依止和护持性。它们的所缘、所缘前生等性质不仅限于自相续所摄，也不像眼等一样是一时的，所以是不定的缘性。"决定地...命根"中的"如是"一词，也应当看作包含色处等。"第六处和六处即是六处"中，虽然第六处和六处这两个词在词形上不相同，但在意义上第六处只是六处的一部分，所以有部分同形性，应当知道是作了部分同形的省略。因为即使在意义上也承认同形词的部分同形省略，如"弯曲和弯曲是弯曲"。因此在意义上也必须有部分同形的省略。
或者，做"第六处和意处即是第六处"或"意处"，或"第六处和第六处即是第六处"，或"意处和意处即是意处"的省略，与眼等一起说为"六处"，为了从意义上显示这个省略是根据只以名为缘和以名色为缘的意处而作的，所以说"第六处和六处即是六处，如是已作省略的"。因为如上所说的省略在意义上就等于是作了"第六处和六处"这样的省略。在一切处作省略后用单数表示，应当视为是基于已作省略的六处等词所表示的共同性而作的。
"非其他"，以此显明若无彼彼名和色，则彼彼处不存在的差别。
"凡是"即是凡是名和色。"对于"即是对于每一处。"如何"即是以俱生等任何方式。"应知"即是应了知。
"依彼"即是依彼因等缘。"增减"中，从七种缘性增至八种缘性，再到九种，再到十种，这是增。而减则应知是从十种缘性减至九种，再到八种，再到七种，而不是从七种缘性就配合两种增减，因为那样就没有减的余地了。
"异熟名"是连接语。"如说"即是以俱生等方式七种，以及以因等方式。"其他"即是非异熟名。
"成为心所依处的助伴"，以此只是显示名不像在无色界那样无助伴，而且心所依处与名一起成为第六处的缘，并不是说名也像心所依处那样成为缘。因为所依处是名的不相应缘，而名不是。名是异熟因等缘，而所依处不是。在转起中，无色法只对已达住位的业生色成为缘，而不对正在生起的[色法成为缘]，所以对眼等[感官]只应配合后生不相应等的不相应、有、不离去[缘]。


‘‘Tatthevā’’ti iminā ‘‘pavatte’’ti idaṃ paccāmaṭṭhanti āha ‘‘tattheva hi pavatte’’ti. ‘‘Pañcavokārabhave’’ti pana idaṃ ‘‘pañcanna’’nti iminā dīpitamevāti. Pavattiyaṃ cakkhāyatanādikassa nāmaṃ vipākapaccayo na hoti, attanā janitarūpasseva hoti. Paṭisandhiyaṃ pana kammasamuṭṭhānaṃ cittasamuṭṭhānasadisaṃ, tasmā vatthunopi vipākapaccayo hotiyeva.

Rūpatoti rūpesu. Yaṃ yaṃ āyatanaṃ uppajjatīti paṭisandhiyaṃ aṇḍajajalābujānaṃ pañcasu āyatanesu kāyāyatanameva uppajjati. Itaresaṃ yathārahaṃ itarānipi.

Avasesamanāyatanassāti ettha ‘‘pañcakkhandhabhave panā’’ti etassa anuvattamānattā pañcavokārabhave eva pavattamānaṃ pañcaviññāṇehi avasesaṃ manāyatanaṃ vuttanti daṭṭhabbaṃ. Nāmarūpassa sahajātādisādhāraṇapaccayabhāvo, sampayuttādiasādhāraṇapaccayabhāvo ca yathāsambhavaṃ yojetabbo. ‘‘Rūpapaccayā pañcāyatanānī’’ti ayampi nayo labbhati nirodhasamāpannānaṃ vasena, so pana apacurabhāvato yebhuyyena ca paṭisandhiyaṃ paccayabhūtasseva nāmarūpassa pavattiyaṃ paccayabhāvo vibhāvitoti na dassitoti veditabbaṃ.

Saḷāyatanapaccayāphassapadavitthārakathāvaṇṇanā



我来帮你直译这段巴利文：
"在彼处"这个词，是指前面说的"在转起中"，所以说"在彼转起中"。而"在五蕴有中"，这已经由"五"这个词表明了。在转起中，名不是眼处等的异熟缘，只是自己所生色的[异熟缘]。但在结生时，业所生与心所生相似，因此也是所依处的异熟缘。
"从色"即是在诸色中。"任何处生起"，在结生时，对于卵生和胎生者，在五处中只有身处生起。对其他[有情]，其他[处]也根据情况[生起]。
"除去意处"，这里由于"在五蕴有中"的延续，应当理解说的是在五蕴有中转起的除五识之外的意处。应当根据情况配合名色的俱生等共同缘性和相应等不共同缘性。"色为缘的五处"这个方法也可以从入灭定者的角度获得，但是因为[这种情况]不普遍，而且主要是显示在转起中作为缘的就是在结生时已成为缘的名色，所以没有说明，这应当了知。
六处缘触一句的详细解说注释

642. Bāvīsatiyā lokiyavipākaviññāṇehi sampayuttā bāvīsatilokiyaviññāṇasampayuttā. Tato eva bāvīsati.

Tatthāti tasmiṃ saḷāyatane, tesu chasu āyatanesūti attho. Ajjhattanti sasantatipariyāpannameva gaṇhāti. Tañhi sasantatipariyāpannakammanibbattaṃ tādisassa phassassa paccayo hoti. Rūpādīni, pana bahiddhā anupādinnāni ca phassassa ārammaṇaṃ honti, na tāni cakkhādīni viya sasantatipariyāpannakammakilesanimittappavattibhāvena phassassa paccayā hontīti paṭhamācariyavāde na gahitāni, dutiyācariyavāde pana yathā tathā vā paccayabhāve sati na sakkā vajjetunti gahitāni.

Tatthāti saḷāyatanapaccayā phassapade. Ye tāva ācariyā mahāvihāravāsinova yathā viññāṇaṃ, evaṃ nāmarūpaṃ, saḷāyatanaṃ, phassaṃ, vedanañca paccayaṃ, paccayuppannañca sasantatipariyāpannaṃ dīpentā vipākameva icchanti. ‘‘Chaṭṭhāyatanapaccayā phasso’’ti abhidhammabhājanīyapāḷi (vibha. 243) āruppaṃ sandhāya vuttāti ‘‘chaṭṭhāyatanapaccayā phassoti pāḷianusārato’’ti vuttaṃ.

Sabbe phassā na sambhontīti yojanā. Yadi sabbāyatanehi eko phasso sambhaveyya, ‘‘saḷāyatanapaccayā phasso’’ti ekassa vacanaṃ yujjeyya , athāpi ekamhā āyatanā sabbe phassā sambhaveyyuṃ, tathāpi sabbāyatanehi sabbaphassasambhavato āyatanabhedena phassabhedo natthīti tadabhedavasena ekassa vacanaṃ yujjeyya, tathā pana asambhavato na yuttanti codeti ‘‘na sabbāyatanehī’’tiādinā . Aññassāpi vā asambhavantassa vidhānassa bodhanatthametaṃ vuttaṃ ‘‘nāpi ekamhā āyatanā sabbe phassā’’ti. ‘‘Na sabbāyatanehi eko phasso sambhotī’’ti idameva pana ekaphassavacanassāyuttattadīpakaṃ kāraṇanti veditabbaṃ. Nidassanavasena vā etaṃ vuttaṃ. Nāpi ekamhā āyatanā sabbe phassā sambhonti, evaṃ na sabbāyatanehi eko phasso sambhoti. Tasmā ekassa vacanaṃ ayuttanti. Parihāraṃ pana anekāyatanehi ekaphassassa sambhavatoti dassento ‘‘tatridaṃ vissajjana’’ntiādimāha. Avasesasampayuttadhammāyatanā phassavajjitā taṃsampayuttacetasikā dhammā.

Ekopi anekāyatanappabhavo ekopanekāyatanappabhavo.

Chadhā paccayatte pañca vibhāvaye, ekaṃ navadhā paccayatte, bāhirāni cha āyatanāni ārammaṇādinā yathāsambhavaṃ paccayatte vibhāvayeti sambandho.

Anekabhedassāti kusalavipākādipañcadvārādivasena anekavidhassa dvipañcaviññāṇasampayuttavajjassa vipākaphassassa. Tāni cāti rūpāyatanādīni. ‘‘Mano ca nesaṃ gocaravisayaṃ paccanubhotī’’ti (ma. ni. 1.455) hi vuttaṃ. Tathā cāti paccuppannāni rūpādīni paccuppannañca dhammāyatanapariyāpannaṃ rūparūpaṃ sandhāya vuttaṃ. Ārammaṇapaccayamattenāti taṃ sabbaṃ apaccuppannaṃ, aññañca dhammāyatanaṃ sandhāya vuttaṃ.

Phassapaccayāvedanāpadavitthārakathāvaṇṇanā


我来直译这段巴利文经文:
.642. 与二十二世间果报识相应的为二十二世间识相应。因此有二十二种。
其中"在此"指在六处,意即在这六种感官处。"内"仅指属于自身相续的。因为由自身相续业所生的,才能成为这样的触的缘。而色等外在的、非执取的(无情物)则是触的所缘,它们不像眼等那样通过自身相续的业、烦恼、相等运作而成为触的缘,所以在第一师说中未取,但在第二师说中,只要有缘的性质就不能排除,所以被取。
"其中"指在六处缘触一句中。首先,那些大寺住的诸师,如同识一样,解说名色、六处、触、受等缘及缘生都是属于自身相续,仅承认是果报。"以第六处为缘而有触"的论藏分别论文是针对无色界而说的,所以说"依据'以第六处为缘而有触'的圣典"。
所有诸触都不能生起,这是句子的意思。如果由一切处生一触,"以六处为缘而有触"说为一个(触)是合理的;或者如果由一处生一切触,同样由于一切处生一切触,则没有处的差别而有触的差别,以无差别的方式说一个(触)是合理的,但因为不能这样生起所以不合理,因此以"非由一切处"等加以质难。或者为了表明其他不能生起的情况而说"也非由一处生一切触"。但应知"非由一切处生一触"这句才是表明说一触不合理的原因。或者这是以举例的方式说的。也非由一处生一切触,同样非由一切处生一触。因此说一个是不合理的。而解答则显示由多处生一触,所以说"这里的答案"等。余下相应法处是除触之外的相应心所法。
一个也是由多处所生的,一个也有多处为缘。
应当了知六种缘性的五种,一个有九种缘性,外六处以所缘等方式随其所应而有缘性,这是关联。
"多种差别"是指善果报等五门等方式的多种除二五识相应之外的果报触。"彼等"指色处等。因为说"意也经验它们的境界"。如是说是指现在的色等和现在的法处所摄的色法。"仅以所缘缘"是指一切非现在的和其他法处而说。
这是对触缘受一句广释的注释。

643.Dvārato saḷevāti pabhavasāmaññato ekavidhāpi uppattidvārato cha eva hontīti chaḷeva vedanā vuttā.

Cittabhedena ekūnanavutividhāpi idhādhippetā eva dassetuṃ ‘‘vedanāsu panā’’tiādi vuttaṃ. ‘‘Sesāna’’nti ettha sampaṭicchanasampayuttāya cakkhusamphassādayo pañca yadipi anantarādīhi paccayā honti, anantarādīnaṃ pana upanissaye antogadhattā santīraṇatadārammaṇānañca sādhāraṇassa tassa vasena ‘‘ekadhā’’ti vuttaṃ. Ekekasmiṃ dvāre hi cakkhudvārādīsu uppannacakkhuviññāṇādīhi sahajātā phassā sakasakavīthīsu sampaṭicchanādīhi sampayuttavedanānaṃ, manodvāre tadārammaṇavaseneva pavattānaṃ tebhūmakavipākavedanānampi sahajātamanosamphassasaṅkhāto so phasso aṭṭhadhā paccayo hotīti yojetabbaṃ.

Rūpārūpāvacaravipākavedanā paṭisandhiādivaseneva pavattanti, kāmāvacarāpi ekaccāti ‘‘tebhūmakavipākavedanānampī’’ti vuttaṃ. Tāsampi hi sahajātamanosamphasso aṭṭhadhāva paccayo hoti. Paccayaṃ anupādinnampi keci icchantīti ‘‘yā panā’’tiādinā manodvārāvajjanasampayuttaphassassa paccayabhāvo vutto. Tañca mukhamattadassanaṃ daṭṭhabbaṃ. Etena nayena sabbassa anantarassa, anānantarassa ca phassassa tassā tassā vipākavedanāya upanissayatā yojetabbāti.

Vedanāpaccayātaṇhāpadavitthārakathāvaṇṇanā



我来直译这段巴利文：
.643. "从门而来仅有六"是指虽然从生起的共性来说是一种,但从生起门来说则只有六种,所以说有六种受。
为了显示由于心的差别而有八十九种在此也是所意指的,所以说"在诸受中"等。在"其余"中,虽然与眼触等五种相应的领受是以无间等为缘,但因为无间等摄入亲依止缘中,而推度、彼所缘共通的缘是依彼而说"一种"。应当这样理解:在每一门中,在眼门等生起的与眼识等俱生的触,对于各自路程中与领受等相应的诸受,对于意门中仅以彼所缘方式转起的三界果报受,那个称为俱生意触的触成为八种缘。
色无色界果报受仅以结生等方式转起,欲界的某些也是如此,所以说"对三界果报受也"。因为对它们,俱生意触也是八种缘。有些人认为非执取的也是缘,所以说"但那"等来说明与意门转向相应的触的缘性。这应当视为仅是显示一面。依此方式,应当理解一切无间的、非无间的触对于各个果报受的亲依止性。
这是对受缘爱一句广释的注释。

644.Idhāti imasmiṃ loke, imasmiṃ vā sāsane cha taṇhā dīpitā. Idhāti vā imasmiṃ vedanāpaccayā taṇhāpade. Tatthāti tāsu chasu taṇhāsu.

Ekekāya sassatadiṭṭhisahagatāya, ucchedadiṭṭhisahagatāya ca taṇhāya tadabhinandanānuguṇo rūpādīsu pavattiākāro, kevalaṃ kāmassādavasena pavattiyā visiṭṭhākārattā vuttappavattiākārato taṇhāya tividhatā.

Mamattenāti sampiyāyanena, assādanataṇhāya icceva vuttaṃ hoti. Tattha putto viya vedanā daṭṭhabbā, khīrādayo viya vedanāya paccayabhūtā rūpādayo, khīrādidāyikā dhāti viya rūpādichaḷārammaṇadāyakā cittakārādayo cha. Tattha sukhasamphassavatthadāyako tantavāyo, vejjo rasāyatanojāvasena, tadupatthambhitajīvitavasena ca dhammārammaṇassa dāyakoti daṭṭhabbo. Sabbāpesā aṭṭhasatappabhedāpi.

Ārammaṇapaccayo uppajjamānāya ārammaṇamattameva hoti, na upanissayo viya uppādakoti uppādakassa upanissayasseva vasena ‘‘ekadhāvā’’ti vuttaṃ. Upanissayena vā ārammaṇūpanissayo saṅgahito. Tena ca ārammaṇabhāvena taṃsabhāgo aññopi ārammaṇapaccayabhāvo dīpito hotīti upanissayavaseneva paccayabhāvo vuttoti veditabbo.

‘‘Yasmā vā’’tiādinā na kevalaṃ vipākasukhavedanā eva, tissopi pana vedanā vipākā visesena taṇhāya upanissayapaccayo, avisesena itarā cāti dasseti. Upekkhā pana santattā, sukhamicceva bhāsitāti tasmā sāpi bhiyyo icchanavasena taṇhāya upanissayoti adhippāyo. Upekkhā pana akusalavipākabhūtā aniṭṭhattā dukkhe avarodhetabbā, itarā iṭṭhattā sukheti sā dukkhaṃ viya, sukhaṃ viya ca upanissayapaccayo hotīti sakkā vattuṃ. ‘‘Vedanāpaccayā taṇhā’’ti vacanena sabbassa vedanāvato paccayassa atthitāya taṇhuppattippasaṅge tannivāraṇatthamāha ‘‘vedanāpaccayā cāpī’’tiādi.

Nanu ‘‘anusayasahāyā vedanā taṇhāya paccayo’’ti vacanassa abhāvā atippasaṅganivattiṃ na sakkā kātunti? Na, vaṭṭakathāya pavattattā. Vaṭṭassa ca anusayavirahe abhāvato anusayasahitāva paccayoti atthato vuttamevetaṃ hotīti. Atha vā ‘‘avijjāpaccayā’’ti anuvattamānattā anusayasahitāva paccayoti viññāyati. Vedanāpaccayā taṇhāti cettha vedanāpaccayā eva taṇhā, na vedanāya vināti ayaṃ niyamo icchito, na vedanāpaccayā taṇhā hotiyevāti, tasmā atippasaṅgo ettha natthi evāti.

Vusīmatoti vusitavato, vusitabrahmacariyavāsassāti attho. Vussatīti vā vusīti maggo vuccati, so etassa vuttho atthīti vusīmā, ukkaṭṭhaniddesena arahā. Aggaphalaṃ vā pariniṭṭhitavāsattā ‘‘vusī’’ti vuccati, taṃ etassa atthīti vusīmā.

Taṇhāpaccayāupādānapadavitthārakathāvaṇṇanā



我来直译这段巴利文：
.644. "此"指在此世间,或在此教法中说明六爱。或"此"指在此受缘爱一句中。"其中"指在那六种爱中。
每一个与常见相应的和与断见相应的爱,随顺于对它的欢喜而在色等中转起的行相,因为仅以欲乐方式转起的殊胜行相,从所说的转起行相而有爱的三种性。
"以我所"是指亲爱,即是说以乐味爱。在此,应当视受如儿子,视色等作为受的缘如乳等,视给予色等六所缘的画师等六种如给予乳等的乳母。在此,应当视织工如给予乐触衣服者,医生依味处滋养和由此维持生命的方式是法所缘的给予者。这一切虽有一百零八种差别。
所缘缘对于正在生起的仅是所缘而已,不像亲依止缘那样是能生起者,所以依能生起的亲依止的方式说"或一种"。或以亲依止摄入所缘亲依止。由此所缘性质而说明与此相同的其他所缘缘性,所以应知仅依亲依止方式说明缘性。
以"因为"等显示不仅是果报乐受,而且三种受是果报特别是爱的亲依止缘,其他非特别也是。舍受因为寂静,也说为乐,所以由于更多欲求的缘故它也是爱的亲依止,这是意思。但不善果报的舍受因为是不可意而应归入苦,其他因为可意而归入乐,所以可以说它如苦和如乐是亲依止缘。由于"受缘爱"之语,若一切有受的缘存在则有爱生起之过,为了避免此过而说"受缘"等。
岂不是因为没有"俱随眠的受是爱的缘"这样的言说,所以不能避免太过之失吗?不是,因为这是轮回的解说。因为没有随眠则无轮回,所以俱随眠的才是缘,这实际上已经说了。或者,因为"无明缘"的继续,所以了知是俱随眠的才是缘。在此"受缘爱"中,所要的确定是"受缘才有爱,无受则无",而不是"受缘必有爱",所以在此根本没有太过之失。
"已圆满者"指已完成,意为已完成梵行住。或说"圆满"是指圣道,他已完成此圆满故称圆满者,以最上的标示指阿罗汉。或最上果因为已完成住处而称"圆满",他有此故称圆满者。
这是对爱缘取一句广释的注释。

645.Atthavibhāgo atthassa vibhajanā. Vatthusaṅkhātaṃ kāmanti kāmaguṇasaññitaṃ rūpādiārammaṇamāha. Upādiyatīti kāmavasena gaṇhāti, daḷhaṃ assādetīti attho. Kāmaṃ upādiyatīti ettha kammasādhano kāmasaddo , kāmo ca soti ettha kattusādhano kilesakāmassa adhippetattā. Upādānasaddo pana ubhayatthāpi kattusādhanova. Daḷhattho bhusattho. Yathā bhuso āyāso upāyāso, bhusaṃ kuṭṭhaṃ upakuṭṭhaṃ, evaṃ idhāpīti āha ‘‘upāyāsaupakuṭṭhādīsu viyā’’ti. Purimadiṭṭhiṃ uttaradiṭṭhi upādiyatīti purimadiṭṭhiṃ sassatabhāvena gaṇhantī upādiyati, purimadiṭṭhiākārena vā uttaradiṭṭhi uppajjamānā teneva purimadiṭṭhiṃ daḷhaṃ karontī taṃ upādiyatīti vuttā. Atha vā purimadiṭṭhiṃ uttaradiṭṭhi upādiyatīti ‘‘sassato attā’’ti (dī. ni. 1.31) idaṃ purimadiṭṭhiṃ upādiyamānaṃ uttaradiṭṭhiṃ nidassetuṃ vuttaṃ. Yathā hi esā daḷhīkaraṇavasena purimaṃ uttarā upādiyati, evaṃ ‘‘natthi dinna’’ntiādikāpīti (ma. ni. 1.445; 2.94; 

我来直译这段巴利文：
.645. 义理分别是对义理的分析。说"所谓事物的欲"是指称为欲境的色等所缘。"执取"是以欲的方式执持,意思是强烈地享味。在"执取欲"中,欲字是业格,在"欲和他"中,欲字是作格,因为意指烦恼欲。但执取字在两处都是作格。有坚固义和强烈义。如同强烈的忧恼为近忧,强烈的疥为近疥,此处也是如此,所以说"如在近忧、近疥等中"。"后见执取前见"是指以常性执持前见而执取,或后见生起时以前见的行相,以此而强化前见,所以说它执取前见。或者,"后见执取前见"是为了显示"我是常"这个执取前见的后见而说的。因为如同这个后见以强化的方式执取前见一样,"无布施"等(见)也是如此。

3.91, 116, 136; dha. sa. 1221; vibha. 938). Attaggahaṇaṃ pana attavādupādānanti na idaṃ diṭṭhupādānadassananti daṭṭhabbaṃ. Loko cāti vā attaggahaṇavinimuttaṃ gahaṇaṃ diṭṭhupādānabhūtaṃ idha purimadiṭṭhiuttaradiṭṭhivacanehi vuttanti veditabbaṃ.

Sīlabbataṃ upādiyatīti ettha asuddhimaggagosīlādisamādānavasena sīlaṃ, avītikkamanavasena vataṃ. Ubhayathāpi vā sīlaṃ, tapokammabhāvena gahitatāya vataṃ, gavādipakatibhāvanā. Attano vā gavādibhāvādhiṭṭhānaṃ sīlaṃ, ‘‘gacchanto bhakkheti, tiṭṭhanto muttetī’’tiādinā gavādikiriyākaraṇaṃ vataṃ. Taṃtaṃakiccasammatato vā nivatti sīlaṃ, taṃsamādānavatovesa bhojanakiccakaraṇādivisesapaṭipatti vataṃ, taṃ sīlabbataṃ asuddhimaggaṃ ‘‘suddhimaggo’’ti parāmasanto tathā abhinivisanto upādiyati, taṃ gāhaṃ daḷhaṃ gaṇhātīti attho. Sīlabbatasahacaritaṃ parāmāsaṃ sīlabbatanti gahetvā āha ‘‘sīlabbatañca taṃ upādānañcā’’ti. Gosīlagovatādīnīti ca tathābhūtaṃ diṭṭhiṃ vadati. Tenevāha ‘‘sayameva upādānānī’’ti. Abhinivesatoti abhinivesabhāvato, abhinivisanato vā. Attavādupādānanti ‘‘attā’’ti vādassa paññāpanassa, gahaṇassa ca kāraṇabhūtā diṭṭhīti attho. Attavādamattamevāti attassa abhāvā ‘‘attā’’ti idaṃ vacanamattameva. Upādiyantīti daḷhaṃ gaṇhanti. Kathaṃ? ‘‘Attā’’ti. ‘‘Attā’’ti hi abhinivisantā vacanamattameva daḷhaṃ katvā gaṇhantīti atthoti. Evaṃ ‘‘attavādamattameva upādiyantī’’ti vuttaṃ . Attavādamattanti vā vācāvatthumattamevāha. Vācāvatthumattameva hi ‘‘attā’’ti upādiyanti attassa abhāvāti.

‘‘Dhammasaṅkhepavitthāre pana kāmupādānaṃ saṅkhepato taṇhādaḷhattaṃ, sesupādānattayaṃ diṭṭhimattameva, vitthārato panā’’ti evaṃ dhammasaṅkhepavitthārasamudāyato tadavayavabhūtaṃ saṅkhepaṃ, vitthārañca niddhāretīti. Dhammasaṅkhepavitthāreti niddhāraṇe bhummaṃ daṭṭhabbaṃ. Kāmesūti pañcasu kāmaguṇesu . Kāmacchandoti kāmasaṅkhāto chando, na kattukamyatāchando, na ca dhammacchando. Kāmanavasena, rañjanavasena ca kāmoyeva rāgo kāmarāgo, evaṃ sabbattha kāmatthaṃ viditvā kāmo eva nandanaṭṭhena kāmanandī, taṇhāyanaṭṭhena kāmoyeva kāmataṇhā, sinehanaṭṭhena kāmo eva kāmasneho, paridayhanaṭṭhena kāmapariḷāho, mucchanaṭṭhena kāmamucchā, gilitvā pariniṭṭhāpanaṭṭhena kāmajjhosānaṃ veditabbaṃ. Appattavisayapatthanā taṇhā ārammaṇe paritassanabhāvato, sampattavisayaggahaṇaṃ upādānaṃ ārammaṇe daḷhaggāhabhāvato. Appicchatāpaṭipakkhā taṇhā visayābhimukhabhāvato, santuṭṭhipaṭipakkhā upādānaṃ taṇhādaḷhattaṃ hutvā atricchatābhāvato. Pariyesanadukkhamūlā taṇhā appattavisayapatthanābhāvato, ārakkhadukkhamūlaṃ upādānaṃ sampattavisayaggahaṇabhāvato.


我来帮您翻译这段巴利文。以下是完整的直译:
这些见解不应被视为是见取,而取著我见则是我论取。应当理解,此处所说的"世间"或是离开我执的执取,即是见取,这已在前后见解的文句中说明。
所谓"执取戒禁"是指:在此,"戒"是指受持不净道如牛戒等,以不违犯的方式为"禁"。或者两者都可称为"戒",因被视为苦行而称为"禁",即模仿牛等动物的行为。或者立志效仿牛等动物的行为是"戒",如"行走时就吃草,站立时就撒尿"等牛的行为是"禁"。或者说,远离被认为是非正当的事为"戒",遵守这些规定的特殊修行如进食等为"禁"。这些戒禁是不净道,却被错误认为是"净道",如此执著并坚固地执取这种见解。因戒禁与执著相伴而生,故说"戒禁即是取"。所谓牛戒牛禁等是指如此的见解。因此说"本身即是诸取"。
由于执著:是指执著的状态,或是执著的行为。我论取:是指"我"的说法、施设和执取的原因之见。仅是我论:因为无我,所以"我"仅是言说而已。执取:是指坚固地执取。如何执取?执著"我"。因为执著"我"的人们只是坚固执取言说而已,这是其义。如是说"仅执取我论"。或者说仅是我论即仅是言说的对象。因为无我,所以他们执取"我"仅是言说的对象而已。
"在法的略说与详说中,欲取略说为渴爱的坚固,其余三取仅是见解,详说则..."如此从法的略说详说总集中确定其组成部分的略说与详说。在法的略说详说中:这里的处格应理解为分别义。诸欲:是指五种欲尘。欲欲:是指以欲为名的欲,不是欲作的欲,也不是法欲。欲贪:以贪求义、染著义而言,欲即是贪。如是一切处应知欲义。欲喜:以欢喜义而言,欲即是喜。欲爱:以渴求义而言,欲即是爱。欲染:以染著义而言,欲即是染。欲热:以烧热义而言。欲痴:以迷醉义而言。欲耽:以吞噬圆满义而言,应当了知。
渴爱是对未得境界的希求,因对所缘有战栗性;取是对已得境界的执取,因对所缘有坚固执著性。渴爱与少欲相对,因趣向境界;取与知足相对,因渴爱坚固而成为不知足性。渴爱是寻求苦的根本,因是对未得境界的希求;取是守护苦的根本,因是对已得境界的执取。


Natthi dinnantiādīsu dinnanti dānamāha, taṃ aphalattā rūpaṃ viya dānaṃ nāma na hotīti paṭikkhipati. Yiṭṭhaṃ vuccati mahāvijitayaññasadiso mahāyāgo. Hutanti āhunapāhunamaṅgalakiriyā. Tattha āmantetvā havanaṃ dānaṃ āhunaṃ, pāhunānaṃ atithīnaṃ atithikiriyā pāhunaṃ, āvāhādīsu maṅgalatthaṃ dānaṃ maṅgalakiriyā, dasa kusalakammapathā sukatakammāni nāma, dasa akusalakammapathā dukkaṭakammāni nāma, phalaṃ vipākoti nissandādiphalañceva nippariyāyavipāko ca natthīti yojanā. Yathā cettha, evaṃ ‘‘natthi dinna’’ntiādīsupi phalavipākapaṭikkhepova daṭṭhabbo. Natthi ayaṃ lokoti paraloke ṭhito imaṃ lokaṃ ‘‘natthī’’ti gaṇhāti. Imaṃ hi lokaṃ avekkhitvā paraloko, parañca lokaṃ avekkhitvā ayaṃ loko hoti gantabbato, āgantabbato cāti paralokato idhāgamanassa abhāvā tattheva ucchijjanato cittena paraloke ṭhito imaṃ lokaṃ ‘‘natthī’’ti gaṇhātīti attho. Na hi ayaṃ diṭṭhi paraloke ṭhitasseva hotīti. Natthi paralokoti idhaloke ṭhito paralokaṃ ‘‘natthī’’ti gaṇhāti. Idhāpi vuttanayeneva attho veditabbo. Ayaṃ vā ettha attho – saṃsaraṇappadeso idhaloko, paraloko ca nāma koci natthi saṃsaraṇassa abhāvā tattha tattheva ucchijjanatoti.

Purimabhavato pacchimabhave upapatanaṃ upapāto, so yesaṃ sīlaṃ, te opapātikā. Te pana cavanakaupapajjanakasattā natthīti dassento āha ‘‘natthi sattā opapātikā’’ti. Natthi loke samaṇa…pe… pavedentīti anulomapaṭipadaṃ paṭipannattā sammaggatā sammāpaṭipannā dhammikasamaṇabrāhmaṇā lokasmiṃ natthi, ye imañca lokaṃ, parañca lokaṃ attanā eva abhivisiṭṭhena ñāṇena paccakkhato ñatvā pavedanasamatthā sabbaññubuddhā nāma natthīti dasseti. Rūpaṃ attato samanupassatītiādīsu vattabbaṃ heṭṭhā vuttameva.

Pakatiaṇuādīnaṃ sassataggāhapubbaṅgamo, sarīrassa ucchedaggāhapubbaṅgamo ca tesaṃ gāhānaṃ sāmibhūto koci sassato, ucchijjamāno vā attā atthīti attaggāho kadāci hotīti ‘‘yebhuyyenā’’ti vuttaṃ. Svāyaṃ attaggāho atthato khandhārammaṇo eva daṭṭhabbo. Yebhuyyena paṭhamaṃ attavādupādānantiādināva sambandho. Yadipi bhavarāgajavanavīthi paṭhamaṃ pavattati gahitapaṭisandhikassa bhavanikantiyā pavattitabbattā, so pana bhavarāgo taṇhādaḷhattaṃ na hotīti maññamāno na kāmupādānassa paṭhamuppattimāha.

Taṇhā kāmupādānanti pana vibhāgassa akaraṇe sabbāpi taṇhā kāmupādānaṃ, karaṇepi vā kāmarāgato aññāpi taṇhā daḷhabhāvaṃ pattā kāmupādānanti tassa arahattamaggavajjhatā vuttā.

Uppattiṭṭhānabhūtā cittuppādā visayo. Pañcupādānakkhandhā ālayo. Tattha ramatīti ālayarāmā, pajā. Teneva sā ālayarāmatā sasantāne, parasantāne ca pākaṭā hoti. Kāmānanti vatthukāmānaṃ. ‘‘Sukhadukkhaṃ kammunā hotī’’ti aggahetvā kotūhalamaṅgalādibahulo hoti. Sā kotūhalamaṅgalādibahulatā. Assa kāmupādānavato. Tanti diṭṭhupādānaṃ, anattani dhammamatte ‘‘attā’’ti micchābhinivesassa sukhumataradhammupādānatāya sukhumatā vuttā. Upanissayavacanena ārammaṇānantarapakatūpanissayā vuttāti anantarapaccayādīnampi saṅgaho kato hoti.

Upādānapaccayābhavapadavitthārakathāvaṇṇanā



我来 助您翻译这段巴利文。以下是完整的直译：
关于"无布施"等:布施是指施予,因为它无果报,就像色法一样否定有所谓的布施。祭祀是指如大胜祭祀般的大祭。供养是指供奉、款待、吉祥仪式。其中,邀请后的供养称为供奉,对宾客的款待称为款待,婚嫁等吉祥事的布施称为吉祥仪式。十善业道称为善行,十不善业道称为恶行,果报即是等流等果和无比喻的异熟果都不存在,这是解释。如此处,在"无布施"等处也应当理解为否定果报。"无此世"是指住于他世者执取"此世不存在"。因为观察此世而有他世,观察他世而有此世,由于去处和来处,因为从他世来此的不存在,即在彼处断灭,所以住于他世者心中执取"此世不存在",这是其义。这种见解并不仅限于住在他世者。"无他世"是指住于此世者执取"他世不存在"。此处也应依上述方式理解其义。或者此处的意思是:轮回之处是此世,并无所谓的他世,因为没有轮回,在各处都是断灭。
从前世到后世的投生是化生,这是他们的本性,即是化生者。显示无有死亡和投生的众生,所以说"无有化生众生"。"世间无有沙门...乃至...宣说"是显示:世间没有因随顺正道而正行、正修的如法沙门婆罗门,没有所谓的以自己殊胜智慧亲证知见此世他世而能宣说的一切知佛。关于"观色为我"等,应当如前所说。
因为执取自性、微尘等为常见的先导,执取身体断灭为先导,这些执取的主宰即是某个常住的或断灭的我,所以我执有时而有,因此说"大多"。这种我执实际上应当理解为以蕴为所缘。大多首先是我论取等,这是关联。虽然有取后有者首先生起有贪速行心路,因为已得结生者应生起对有的欢喜,但认为那个有贪不是渴爱的坚固,所以不说欲取先生起。
若不区分"渴爱即是欲取",则一切渴爱都是欲取;即使区分,除欲贪外的其他渴爱达到坚固状态也是欲取,所以说它应被阿罗汉道断除。
生起处的心识是境界。五取蕴是执著处。众生乐著其中故名乐著执著处。因此,这种乐著执著处在自相续和他相续中显现。诸欲是指欲境。不执取"苦乐由业所生",而多行占卜吉祥等。这种多行占卜吉祥等是属于这个欲取者的。那个见取,在非我的法上执著"我"是更微细的执法,所以说其微细性。以依止说而言,说明了所缘、无间、自然依止,也包括了无间缘等。
这是对缘起中取缘有的详细解释的注释。

646.Atthatoti vacanatthato. Dhammatoti sabhāvadhammato. Sātthatoti sātthakato, pubbe vuttassapi puna vacanassa sappayojanato. Bhedasaṅgahāti bhedato saṅgahato, vibhāgato ceva vibhattassa saṅkhipanato cāti attho. Yaṃ yassa paccayoti yaṃ yaṃ upādānaṃ yassa yassa bhavassa paccayo hoti, tato cāti attho.

Bhavatītibhavoti phalavohārena kammabhavo vutto. Upapattibhavanibbacanameva hi dvayassapi sādhāraṇaṃ katvā vuttaṃ, bhavati etasmā upapattibhavoti vā. Dutiyo pana kammabhavo sattassa punabbhavabhāvena savisesaṃ bhavatīti bhavo. Tato eva na sabbassa bhavantarassa, taṃhetuno vā bhavabhāvappasaṅgo. Duvidhenāti dvīhi ākārehi pavattitoti attho. Duvidhenāti vā paccattatthe karaṇavacanaṃ, duvidhoti vuttaṃ hoti. Atthīti saṃvijjati.

647. Attano paccayehi karīyatīti kammaṃ, attano phalaṃ karotīti kammanti keci, ‘‘kamma’’nti evaṃ vattabbā kammasaṅkhātā. Parittabhūmakoti kāmabhūmako. Mahābhūmakoti mahaggatabhūmako. Sabbanti anavasesaṃ. Bhavaṃ gacchati, gameti cāti bhavagāmi. Gacchatīti ca nipphādanasamatthatāvasena, attano pavattikāle bhavābhimukhaṃ hutvā pavattatīti attho, nibbattanameva vā gamanaṃ adhippetaṃ. ‘‘Bhavagāmī’’ti ca etena kammakkhayakaraṃ kammaṃ nivatteti. Ayañhi vaṭṭakathā, tañca vivaṭṭanissitanti. Apuññābhisaṅkhāroti dvādasa cetanāti uddhaccasahagatacetanāyapi gahaṇaṃ ‘‘avijjāpaccayā saṅkhārā’’ti ettha viya veditabbaṃ. ‘‘Bhavapaccayā jātī’’ti ettha pana ‘‘saṅkhārapaccayā viññāṇa’’nti (ma. ni. 3.126; mahāva. 1; saṃ. ni. 

我来帮您翻译这段巴利文。以下是完整的直译：
646.. "从义"是指从语词的意义。"从法"是指从自性法。"从义利"是指从有利益,即是说明前面所说的再次说明也有目的。"从分别摄取"是指从分别和摄取,即是从区分和对所分别的总摄的意思。"何者为何者之缘"是指何种取是何种有的缘,以及由此等的意思。
"有"是以果的言说而说的业有。因为对两种有都作共通解释而说生有的词义,或者说"由此而有生有"。第二种业有则是以众生再有的方式特别地有,故称为有。正因如此,并非一切有之间或其因都必然成为有。"二种"是指以两种方式运作的意思。或者"二种"是具格表达主格义,即是说"二种"。"有"是指存在。
647.. 由自己的诸缘所造作故为"业",或有人说是因为造作自己的果报故为"业",即是应当如此称为业的。"小地"是指欲地。"大地"是指广大地。"一切"是指无余。趣向有,也令趣向有,故名"趣有"。"趣向"是就能生起的意义而言,即是说在自己运作时面向有而运作的意思,或者说所谓的趣向就是指生起。以"趣有"一词而排除能尽业的业。因为这是轮回的解说,而那是依止出离的。"非福行"是指十二思,对于掉举相应思的包括也应如"无明缘行"中那样理解。而在"有缘生"中,如"行缘识"。

2.1; udā. 1; netti. 24) ettha viya sāpi apanetabbā. Mandabahuvipākatāti appamahāvipākatā.

‘‘Sabbampi bhavagāmikammanti iminā cetanāsampayuttā abhijjhādayo vuttā’’ti etena ācayagāmitāya tesaṃ kammasaṅkhātatā vuttāti kammabhavapariyāpannataṃ pariyāyena vadati, nippariyāyena pana cetanāva kammabhavo. Vuttañhi ‘‘kammabhavo tīhi khandhehi ekenāyatanena ekāya dhātuyā sampayutto, ekena khandhena ekenāyatanena ekāya dhātuyā kehici sampayutto’’ti (dhātu. 244). Upapattibhavo tīhipi tikehi vutto upādinnakkhandhova. Yathāha ‘‘upapattibhavo… kāmabhavo… saññābhavo… pañcavokārabhavo pañcahi khandhehi ekādasahāyatanehi sattarasahi dhātūhi saṅgahito’’tiādi (dhātu. 67). Yadi hi anupādinnakānampi gahaṇaṃ siyā, ‘‘dvādasahi āyatanehi aṭṭhārasahi dhātūhī’’ti vattabbaṃ siyāti. Kāmataṇhāya kāmetabbato kāmanissayatāya bhogā viya, kāmasahacaritatāya ‘‘kuntā pacarantī’’ti viya, kāmārammaṇatāya ‘‘sukhaṃ rūpa’’nti viya, kāmapaccayaṭṭhānatāya ‘‘sukho saggo’’ti viya kāmāti avīciparanimmitavasavattiparicchinnā upādinnakkhandhā vuccanti . Rūpāvirāgato yaṃ nissitā, tadupacārena ‘‘mañcā ghosantī’’ti viya, ‘‘phandanadevatā’’ti viya ca ‘‘rūpa’’nti vuccanti brahmakāyikākaniṭṭhaparicchinnā upādinnakkhandhā.

Rūpameva bhavo rūpabhavo, tathā arūpanti ākāsānañcāyatanabhavaggaparicchinnā cattāro upādinnakkhandhā vuccanti. Arūpameva bhavo arūpabhavo. Kāmo eva bhavoti kāmabhavo, so pana yasmā yathāvuttenatthena ‘‘kāmo’’ti vattabbo hoti, tasmā ‘‘kāmasaṅkhāto bhavo’’ti vuttaṃ. Kāmāvacarasaññito vā bhavo ‘‘kāmasaṅkhāto bhavo’’ti vutto. Tathā rūpārūpabhavoti āha ‘‘esa nayo rūpārūpabhavesū’’ti. Saññāvataṃ bhavoti ettha vantu-saddassa lopo daṭṭhabbo. Tassa vā atthe akāraṃ katvā ‘‘saññabhavo’’tipi pāṭho. Tenāha ‘‘saññāvā’’tiādi. Vokiṇṇoti etena vokārasaddassa kammasādhanatamāha. Vokirīyati pasārīyati vitthārīyatīti vokāro, vokiraṇaṃ vā vokāro, so ekasseva khandhassa vasena pavattattā ‘‘eko vokāro’’ti vutto, pasaṭuppattīti attho.

648. Kiñcāpi bhavaniddese ‘‘sabbampi bhavagāmikammaṃ kammabhavo’’ti (vibha. 234) iminā cetanāsampayuttadhammāpi vuttā. Puññābhisaṅkhārādayovāti pana avadhāraṇaṃ paccayadhammavisesepi atthappabhedena saṅkhārabhavaggahaṇesu attheva visesoti dassanatthaṃ kataṃ. Tenāha ‘‘evaṃ santepī’’tiādi. Saṅkhārabhavānaṃ dhammabhedato na saṅkhārā eva puna vuttāti ‘‘sātthakamevidaṃ punavacana’’nti etaṃ ayuttanti ce? Na, bhavekadesabhāvena saṅkhārānaṃ bhavoti puna vuttattā. Parena vā dhammavisesaṃ aggahetvā punavacanaṃ coditanti codakābhilāsavasena ‘‘sātthakamevidaṃ punavacana’’nti vuttaṃ.



我来帮您翻译这段巴利文。以下是完整的直译：
2.1. 如在此处,那些也应当除去。"细少果报性"是指少大果报性。
"一切趣有业,以此说明与思相应的贪等"这句话表明,由于它们是积集趣向性,所以说它们是业性,以方便说而言它们属于业有,但从究竟说,只有思才是业有。如说:"业有与三蕴、一处、一界相应,与一蕴、一处、一界某些相应。"生有以三种三法说明只是所执取蕴。如说:"生有...欲有...想有...五蕴有以五蕴、十一处、十七界所摄"等。因为如果包括非执取法,就应当说"以十二处、十八界"。
因为是欲所欲求、以欲为依止如财富、与欲相随如"矛在行进"、以欲为所缘如"色是乐"、以欲为缘处如"天界是乐",所以从阿鼻地狱到他化自在天所限定的执取诸蕴称为"欲"。因为离色贪,依止它的缘故,以譬喻说如"床在叫"、如"振动天神"而称为"色",是从梵众天到色究竟天所限定的执取诸蕴。
色即是有为色有,如是空无边处乃至有顶所限定的四种执取蕴称为"无色"。无色即是有为无色有。欲即是有为欲有,这是因为依上述义应称为"欲",所以说"称为欲的有"。或者说欲界所摄的有称为"欲所称的有"。如是色无色有,所以说"色无色有亦然"。"有想者之有"中,应见vantu音消失。或者在其义中作a音而读为"想有"。所以说"有想"等。"差别"由此说明vokāra(支)字是业格解释。因为被散布、伸展、扩大故为支,或者说散布即是支,因为只依一蕴而转起故说"一支",意为扩展生起。
648.. 虽然在有的解释中说"一切趣有业是业有",由此说明与思相应诸法。但说"即是福行等"这个限定,是为了显示在缘法的差别上,以义的差别在行与有的理解上也有差别。所以说"虽然如此"等。由于行与有的法有差别,所以不是重说行,"这个重说有意义"这是不当的吗?不是的,因为行是有的一部分而再说为有。或者说,由于论难者不取其他法的差别而质疑重说,所以依论难者的意趣而说"这个重说有意义"。

649. Kāmabhavādinibbattakassa kammassa kāmabhavādibhāvo phalavohārena aṭṭhakathāyaṃ vutto. Sahajātaviññāṇassapi paccayabhūtaṃ avijjāhetukaṃ saṅkhāraggahaṇena yaṃ kiñci kammaṃ pubbe vuttaṃ, idha pana ‘‘sabbampi bhavagāmikamma’’nti (vibha. 234) vacanato bhavassa nibbattakaṃ upādānahetukaṃ vipaccanāya katokāsameva bhavoti adhippeto. Yaṃ kāmupādānapaccayā rūpabhavanibbattakaṃ, arūpabhavanibbattakañca kammaṃ karīyati, so kammabhavo, tadabhinibbattā khandhā upapattibhavoti imamatthaṃ ‘‘esa nayo rūpārūpabhavesū’’ti atidisati. Dve kāmabhavāti kāmakammabhavo, kāmūpapattibhavoti dve kāmabhavā. Evaṃ ‘‘dve rūpabhavā, dve arūpabhavā’’ti etthāpi. Antogadhe hi visuṃ aggahetvā abbhantaragate eva katvā kāmabhavādike kammūpapattibhavavasena duguṇe katvā āha ‘‘cha bhavā’’ti.

Avisesenāti upādānavasena bhedaṃ akatvā. Upādānabhedākaraṇeneva ca dvādasappabhedassa saṅgahavasena saṅgahato ‘‘cha bhavā’’ti vuttaṃ. Anupagammāti anissāya, anāmasitvāti attho.

650. Gosīlena, kukkurasīlena ca samattena samādinnena gunnaṃ, kukkurānañca sahabyatā vuttāti ‘‘sīlabbatupādānavato jhānabhāvanā na ijjhatī’’ti maññamānā tena rūpārūpabhavā na hontīti keci vadanti. Vakkhamānena pana pakārena paccayabhāvato ‘‘taṃ na gahetabba’’nti āha. Asuddhimagge ca suddhimaggaparāmasanaṃ sīlabbatupādānanti suddhimaggaparāmasanena rūpārūpāvacarajjhānānaṃ nibbattanaṃ na na yujjatīti.

Anussavavasenāti ‘‘setavadhayajjaṃ ālabhate bhūtikāmo’’ti ādinnaanussavavasena, yathā ime manussaloke kāmā samiddhā, evaṃ devaloke ito samiddhatarāti diṭṭhānusārena vā. Purāṇabhāratasītāharaṇapasubandhavidhiādisavanaṃ assaddhammassavanaṃ. Ādi-saddena asappurisūpanissayaṃ pubbe ca akatapuññataṃ, attamicchāpaṇidhiñca saṅgaṇhāti. Kāyaduccaritādīnipīti attano adhippetānaṃ kāmānaṃ anupāyabhūtānipi kāyaduccaritādīni karoti, cirasaggādiatthaṃ yuddhādivasenāti adhippāyo. Sandiṭṭhike vā pana rajjasenāpatiṭṭhānādisaṅgahe kāme. Tadantogadhā evāti tasmiṃ duccaritanibbatte, sucaritanibbatte ca kāmabhave antogadhā evāti attho. Antogadhāti ca saññābhavapañcavokārabhavānaṃ ekadesena antogadhattā vuttaṃ. Na hi te niravasesā kāmabhave antogadhāti.

Sappabhedassāti sugatiduggatimanussādippabhedavato.

Kāmāvacarasampattibhave paṭhamadutiyaucchedavādavasena, rūpabhave tatiyaucchedavādavasena, arūpabhave sesaucchedavādavasena ayamattā suucchinno hotīti tadupagaṃ kammaṃ karotīti āha ‘‘ayaṃattā nāmā’’tiādi. Tattha suucchinnoti sakalavaṭṭadukkhasamucchedena suṭṭhu ucchinno, apunabbhavuppattiko hotīti attho.

‘‘Kāmāvacarasampattibhave’’ti idaṃ paṭhamadiṭṭhadhammanibbānavādavasena vuttaṃ, sesaṃ itaradiṭṭhadhammanibbānavādavasena. Tattha kiñcāpi pāḷiyaṃ (dī. ni. 

我来帮您翻译这段巴利文。以下是完整的直译：
649.. 注释书中以果的言说说明能生起欲有等的业为欲有等。虽然前面说过以行的把握包括任何作为俱生识的缘、以无明为因的业,但在这里由于说"一切趣有业",所以有是指由取为因、已创造成熟机会而能生起有的。由欲取为缘而造作能生起色有和无色有的业是业有,由此所生的诸蕴是生有,以"色无色有亦然"说明此义。"二种欲有"是指欲业有和欲生有这两种欲有。如是在"二种色有,二种无色有"中也是。因为包含在内而不另外把握,只作为内含,将欲有等以业生有的方式作二倍,所以说"六有"。
"无差别"是指不依取作区分。正是由于不区分诸取,以摄纳十二种差别的方式摄取而说"六有"。"不依靠"是指不依止,即不触及的意思。
650.. 有些人说:因为说完全受持牛戒和狗戒能与牛和狗为伍,所以认为"持戒禁取者禅修不成就",因此不能生起色无色有。但由于将要说明的缘的方式,所以说"这不应取"。在非净道中执著为净道是戒禁取,以执著净道而生起色无色界禅那并非不合理。
"以传闻"是指以"欲求福利者应杀白羊祭祀"等传闻,或以见闻类推:如同这些欲在人间富足,如是在天界更加富足。听闻古代婆罗多、悉多被掳、系牲祭祀仪轨等是听闻非法。以"等"字包括亲近不善人、前世未作福和错误的自我期许。"身恶行等"是指为了自己所想要的欲而造作非方便的身恶行等,意思是为了长久生天等而以战争等方式。或者说对现见的将军、大臣等地位等欲。"即包含在其中"是指包含在由恶行、善行所生的欲有中的意思。说"包含"是因为想有、五蕴有部分地包含在内。因为它们不是完全包含在欲有中。
"有差别的"是指有善趣、恶趣、人等差别。
说"此我"等,是因为在欲界善趣有中以第一、第二断见论的方式,在色有中以第三断见论的方式,在无色有中以其余断见论的方式,认为此我善断灭而造作趣向彼的业。其中,"善断灭"是指以断除一切轮回苦的方式善好地断灭,成为不再生起的意思。
"欲界善趣有"是依第一现法涅槃论而说,其余是依其他现法涅槃论而说。其中虽然在经典中;

1.93 ādayo) rūpāvacarajjhānavaseneva upari cattāro diṭṭhadhammanibbānavādā āgatā, diṭṭhigatiko pana yaṃ kiñci gahetvā yathā tathā abhinivisatīti arūpabhavaggahaṇaṃ, arūpajjhānānampi vā catutthajhānasaṅgahato arūpabhavaggahaṇaṃ, santasukhatāya vā taṃsamaṅgino sukhitabhāvasāmaññato. Vigatapariḷāhoti yathābhilāsitavisayūpahārena, pahānena ca vūpasantakāmarāgapariḷāho, diṭṭheva dhamme nibbānappattoti attho.

Suddhimaggaparāmasanavasena pavattitaṃ yaṃ kiñci lokiyaṃ sīlaṃ, jhānañca sīlabbatamicceva idhādhippetanti āha ‘‘idaṃ sīlabbataṃ nāmā’’tiādi. Kamena avatvā sīlabbatupādānassa ante bhavapaccayatāvacanaṃ attavādupādānaṃ viya abhiṇhaṃ asamudācārato, attavādupādānanimittattā ca.

Kammabhaveti niddhāraṇe bhummaṃ. Hetupaccayappabhedehīti ettha maggapaccayo ca vattabbo. Diṭṭhupādānādīni hi sahajātakammabhavassa maggapaccayā hontīti, tasmā tāni sahajātādīsu hetupaccayaṃ apanīya maggapaccayaṃ pakkhipitvā sattadhā paccayā hontīti veditabbāni. Sabbāni pana anantarasamanantaraanantarūpanissayanatthivigatāsevanapaccayehi paccayā honti. Nānantarassa upanissayapaccayena paccayā honti. Kadāci ārammaṇapaccayādināpi, taṃ pana upanissayapaccayeneva saṅgahetvā vuttaṃ ‘‘vippayuttassa pana upanissayapaccayenevā’’ti.

Bhavapaccayājātiādipadavitthārakathāvaṇṇanā

651.Jātītiādīsūti ādi-saddena ‘‘jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavantī’’ti (ma. ni. 3.126; saṃ. ni. 2.1; mahāva. 1; udā. 1; netti. 24) sabbaṃ saṅgaṇhāti. Tenāha ‘‘jātiādīna’’ntiādi. Upapattibhavuppattiyeva jātīti āha ‘‘na upapattibhavo’’ti. Jāyamānassa pana jāti jātīti upapattibhavopi asati abhāvā jātiyā paccayoti sakkā vattuṃ. Jāyamānarūpapadaṭṭhānatāpi hi rūpajātiyā vuttā ‘‘upacitarūpapadaṭṭhāno upacayo, anuppabandharūpapadaṭṭhānā santatī’’ti (dha. sa. aṭṭha. 641).

Jātānaṃ khandhānaṃ uññātatā, abhimatatā ca hīnapaṇītatā. Aniṭṭhañhi hīnaṃ, iṭṭhaṃ paṇītaṃ. Ādi-saddena suvaṇṇadubbaṇṇahīnuttamādiṃ saṅgaṇhāti. Yamakānampi satanti yamakabhāvena nibbattānampi samānānaṃ. So ca sattānaṃ viseso. Bhinnasantānikassa visesakāraṇassa sabbena sabbaṃ abhāvato ‘‘ajjhattasantāne’’ti vuttaṃ. Aññassa kāraṇassa abhāvatoti attasantānagatato aññassa visesakāraṇassa anupalabbhamānattā, sati ca tasmiṃ sabbadā sabbesaṃ abhāvatoti pasaṅgassa dunnivāraṇato kāraṇe avisiṭṭhe phalavisesassa ayujjamānakattā. Tenāha ‘‘kammabhavahetukovā’’ti.

Tena tenāti ñātibyasanādinā jarāmaraṇato aññena dukkhadhammena. Jarāmaraṇanimittañhi uppannā sokādayo jarāmaraṇābhisambandhā, tadaññe anabhisambandhā. Upanissayakoṭiyāti upanissayaṃsena, upanissayalesenāti attho. Yo hi paṭṭhāne anāgato sati bhāvā, asati ca abhāvā suttantapariyāyena upanissayo, so ‘‘upanissayakoṭī’’ti vuccati. Paccayamahāpadeso kireso, yadidaṃ upanissayoti.

Bhavacakkakathāvaṇṇanā



我来帮您翻译这段巴利文。以下是完整的直译：
1.93. 虽然在经典中上面的四种现法涅槃论只是依色界禅那而说,但持见者随取任何所见而执著,所以说无色有,或者因为无色禅那也包含在第四禅中而说无色有,或者因为具足彼者以寂静为乐而有乐的共同性。"离热恼"是指以如所欲求的境界的获得和断除而平息欲贪的热恼,意思是在现法中达到涅槃。
因为这里所说的"戒禁"是指以执著净道的方式而生起的任何世间戒和禅那,所以说"这就是所谓戒禁"等。不按次第而在戒禁取之后说有缘性,是因为像我论取一样不经常生起,也因为是由我论取所引生。
"在业有中"是分别格的处格。"以因缘差别"中也应说道缘。因为见取等是俱生业有的道缘,所以应知那些在俱生等中除去因缘而加入道缘成为七种缘。但是一切都以无间、等无间、无间依止、无有、离去、频习缘为缘。对非无间的成为依止缘。有时也成为所缘缘等,但那是包含在依止缘中而说"对不相应的只以依止缘"。
这是有缘生等语词详释的注释
651.. "生"等中,以"等"字包括"缘生而有老死、忧悲苦恼忧恼"的一切。所以说"生等"等。生只是生有的生起,所以说"不是生有"。但可以说正在生起者的生是生,因为如果没有生,生有也就不存在,所以生有也是生的缘。因为说生起色法也是色生的近缘:"积集的色法是积集的近缘,相续的色法是相续的近缘"。
已生诸蕴的高下、喜好即是劣胜。因为不可意是劣,可意是胜。以"等"字包括好色丑色低高等。"即使是双生者"是指以双生的方式出生的相同者。这是众生的差别。因为与不同相续的差别因完全无关,所以说"在内相续中"。"因为无有其他原因"是指在自相续中找不到其他差别因,而且如果有彼,则会导致一切时一切处皆有的过失难以避免,因为在因无差别时果的差别是不合理的。所以说"或是由业有为因"。
"由彼彼"是指由亲属离散等老死以外的苦法。因为缘老死而生起的忧等是与老死相关联的,其他则不相关联。"以依止边际"是指以依止分,意思是以依止一点。因为在发趣论中未说的,有则有、无则无的经教方式的依止,称为"依止边际"。这是缘的大教示,即是依止。
这是有轮说的注释

652. Na kevalaṃ sokādīnaṃyeva jāti paccayo hoti, sokādīnaṃ pana paccayattā avijjāyapi paccayo evāti dassetuṃ ‘‘yasmā panā’’tiādi āraddhaṃ. Etthāti paṭiccasamuppādadesanāyaṃ. Aviditādi midanti ma-kāro padasandhikaro. Satatanti sabbakālaṃ yāva aggamaggādhigamā. Samitanti saṅgataṃ, abbocchinnanti attho.

Tesūti sokādīsu. Siddhesūti labbhamānesu. Siddhā hoti avijjā avinābhāvato.

Kāmayānassāti kāmayamānassa, kāmo vā yānaṃ etassāti kāmayāno, tassa kāmavasena yāyamānassāti attho. Chandajātassāti jātataṇhāchandassa. Parihāyantīti vigacchanti. Ruppatīti sokādinā kuppati.

Pariyuṭṭhānatāya tiṭṭhanasīlo pariyuṭṭhānaṭṭhāyī. ‘‘Pariyuṭṭhaṭṭhāyino’’ti vā pāṭho. Tattha pariyuṭṭhātīti pariyuṭṭhaṃ, diṭṭhipariyuṭṭhānaṃ, tena tiṭṭhatīti pariyuṭṭhaṭṭhāyīti attho daṭṭhabbo.

Pañca pubbanimittānīti ‘‘mālā milāyanti, vatthāni kilissanti, kacchehi sedā muccanti, kāye vevaṇṇiyaṃ okkamati, devo devāsane nābhiramatī’’ti (itivu. 83) vuttāni pañca maraṇapubbanimittānīti attho. Tāni hi disvā kammanibbattakkhandhasaṅkhāte upapattibhave bhavacchandabalena devānaṃ balavasoko uppajjatīti.

Bāloti avidvā. Tena avijjāya kāraṇabhāvaṃ dasseti. Tividhaṃ dukkhanti tassāruppakathāsavana, kammakāraṇādassana, maraṇakālakammopaṭṭhānanidānaṃ sokādidukkhaṃ.

Āsave sādhentīti āsave gamenti bodhentīti attho.

Evaṃsatīti evaṃ bhavacakkassa aviditāditāya anādibhāve sati. Ādimattakathananti avijjāvasena ādisabbhāvakathanaṃ. Ādi etassa atthīti hi ādimaṃ, bhavacakkaṃ. Tassa bhāvo ādimattaṃ, tassa kathanaṃ ādimattakathanaṃ. Visesanivattiattho vā mattasaddo, sati anādibhāve avijjā ādimhi, majjhe, pariyosāne ca sabbattha siyāti ādimattāya avijjāya kathanaṃ virujjhatīti attho. ‘‘Avijjā padhānā’’ti vatvā tassā padhānabhāvaṃ dassetuṃ ‘‘avijjāggahaṇenā’’tiādi āraddhaṃ. Tattha avijjāggahaṇenāti avijjāya uppādanena, appahānena vā, attano santāne sannihitabhāvakaraṇenāti attho. Kammādīnīti kammavipākavaṭṭāni. Palibodhentīti nānādukkhaparibyūḷhe saṃsāracārake nirodhenti. Tehīti kilesakammavipākavaṭṭehi. Vaṭṭassa kāraṇabhāvena padhānattā ‘‘padhānadhammo’’ti avijjā kathitā.

Tato avijjādito. Brahmādināti ādi-saddena pajāpatissarapurisādike saṅgaṇhāti. Vadatīti vado, taṃ taṃ hitāhitaṃ pavattāti attho. Vedeti, vediyatīti vā vedeyyo, sukhādiṃ anubhavati, sabbavisaye vā jānāti, ‘‘sukhito dukkhito’’tiādinā attanā, parehi ca jānāti, ñāyati cāti attho. Brahmādinā vā attanā vāti vā-saddo ca-saddattho. Tenāha ‘‘kārakavedakarahita’’nti ca-saddatthasamāsaṃ.

Dvādasavidhasuññatāsuññanti avijjādīnaṃ dvādasannaṃ suññasabhāvānaṃ suññatāya suññaṃ dvādasavidhasuññatāsuññaṃ, dhuvabhāvādisuññatāya vā catubbidhampi suññataṃ ekaṃ katvā dvādasaṅgagatattā dvādasavidhāti tāya dvādasasuññatāya suññanti attho.



我来帮您翻译这段巴利文。以下是完整的直译：
652.. 不仅生是忧等的缘,而且因为是忧等的缘,也是无明的缘,为了显示这点而开始说"因为"等。"在此"是指在缘起教说中。"不知等此"中的"ma"字是连接词。"恒常"是指直至证得最上道的一切时。"相续"是指相应,意思是不间断。
"在彼等"是指在忧等中。"成就"是指可得。由于不相离故,无明得以成就。
"欲求者"是指希求者,或者欲为其乘具者为欲求者,意思是随欲而行者。"生欲者"是指生起渴爱欲者。"衰退"是指消失。"恼乱"是指被忧等所扰动。
以现行性而住习者为现行住者。或读作"现行住者"。其中,"现行"是指现行,即见的现行,以彼而住为现行住者,应如是理解其义。
"五种前兆"是指所说的五种死亡前兆:"花鬘萎谢,衣服染污,腋下流汗,身体变色,天神不乐住于天座"。因为见到这些,由于有爱的力量,诸天对业所生蕴所称的生有生起强烈的忧。
"愚者"是指无智者。由此显示无明的因性。"三种苦"是指听闻其无色的说法、见到行刑等、死时业现前为缘的忧等苦。
"令漏成就"意思是令漏到达、显明。
"如是时"是指如是有轮不知等性而无始时。"说有始"是指依无明而说有开始。因为有始故为有始,即是有轮。彼之性为有始性,说彼为说有始。或者"仅"字有遮止特殊之义,若无始时,则无明应遍于始、中、终,所以说仅于始时有无明是相违的意思。
说"无明为主"后,为显示它的主要性而开始说"由取无明"等。其中,"由取无明"是指由生起无明,或由不断除,意思是使它在自相续中存在。"业等"是指业和异熟轮转。"遮蔽"是指使被种种苦所围的轮回囚牢闭塞。"由彼等"是指由烦恼、业、异熟轮转。因为以轮转的因性而为主要,所以说无明是"主要法"。
从彼无明等。"梵天等"以"等"字包括生主、自在、士夫等。能说为说者,意思是宣说彼彼利与不利者。感受、被感受为受者,即是经验乐等,或知一切境,为自他所知为"有乐、有苦"等,意思是能知、所知。或者"或"字有"和"义。所以说"离作者受者"是"和"字义的复合词。
"十二种空性空"是指由十二种无明等空性之法的空而空为十二种空性空,或以常性等空性的四种空性合为一,因具十二支故为十二种,意思是由彼十二空性而空。

653.Pubbantāharaṇatoti pubbantato atītakoṭṭhāsato paccuppannavipākassa āharaṇato. Vedanāvasānaṃ paricchinnaṃ ekaṃ bhavacakkaṃ hoti. Bhavacakkekadesopi hi bhavacakkanti vuccati. Vedanā vā taṇhāsahāyāya avijjāya paccayo hotīti vedanāto avijjā, avijjāto saṅkhārāti sambajjhanato vedanāvasānaṃ bhavacakkaṃ paripuṇṇamevāti daṭṭhabbaṃ. Avijjāggahaṇena vā taṇhupādānāni tadavinābhāvato. Saṅkhāraggahaṇena bhavo, viññāṇādiggahaṇena jātijarāmaraṇāni, sokādayo ca gahitāti evampi vedanāvasānaṃ bhavacakkanti yuttamevetaṃ. Evaṃ taṇhāmūlake ca yojetabbaṃ. Dvinnampi hi aññamaññānuppaveso hotīti. Avijjā dhammasabhāvaṃ paṭicchādetvā viparītābhinivesaṃ kārentī diṭṭhicarite saṃsāre nayati, tesaṃ vā saṃsāraṃ saṅkhārādipavattiṃ nayati pavattetīti saṃsāranāyikā vuttā. Taṇhāya taṇhācaritānaṃ saṃsāranāyikābhāve vattabbameva natthi.

Paṭhamaṃ bhavacakkaṃ. Phaluppattiyāti kattuatthe karaṇavacanaṃ, karaṇatthe eva vā. Viññāṇādipaccuppannaphaluppatti hi idha diṭṭhā, adiṭṭhānaṃ purimabhave attano hetūnaṃ avijjāsaṅkhārānaṃ phalaṃ anuppādetvā anupacchijjanaṃ pakāseti, pakāsanassa vā karaṇaṃ hotīti. Atha vā purimabhavacakkaṃ dutiyena sambandhaṃ vuttanti vedanāsaṅkhātassa phalassa uppattiyā taṇhādīnaṃ hetūnaṃ anupacchedaṃ pakāseti, tasmā phaluppattiyā kāraṇabhūtāya paṭhamassa bhavacakkassa hetūnaṃ anupacchedappakāsanatoti attho. Saṅkhārādīnameva vā phalānaṃ uppattiyā avijjādīnaṃ hetūnaṃ phalaṃ ajanetvā anupacchedameva, viññāṇādihetūnaṃ vā saṅkhārādīnaṃ anuppabandhameva pakāseti paṭhamaṃ bhavacakkaṃ, na dutiyaṃ viya pariyosānampīti ‘‘phaluppattiyā hetūnaṃanupacchedappakāsanato’’ti vuttaṃ. Anupubbapavattidīpanatoti ‘‘saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpa’’ntiādinā (ma. ni. 3.126; saṃ. ni. 2.1; udā. 1) dhammānaṃ anupubbato pavattiyā dīpanato. ‘‘Viññāṇapaccayā nāmarūpa’’nti hi ettha aparipuṇṇāyatanaṃ kalalarūpaṃ vatvā tato uddhaṃ ‘‘nāmarūpapaccayā saḷāyatana’’nti saḷāyatanappavatti vuttā. Sahuppattidīpanatoti ‘‘upādānapaccayā bhavo, bhavapaccayā jātī’’ti vā upapattikkhandhānaṃ ekajjhaṃ uppattiyā dīpanato. Na hi ettha paṭhame viya bhavacakke āyatanānaṃ kamena uppatti vuttā.



我来帮您翻译这段巴利文。以下是完整的直译：
653.. "从前际引来"是指从过去部分引来现在果报。以受为最后限定了一个有轮。因为有轮的一部分也称为有轮。或者受成为有贪爱伴随的无明之缘,所以从受到无明,从无明到行,由于如此相连,应当知道以受为最后的有轮是完整的。或者以取无明而摄取贪爱和取,因为它们不相离。以取行而摄取有,以取识等而摄取生老死和忧等,如是以受为最后的有轮也是合理的。如是也应配合以贪爱为根本者。因为二者互相渗入。无明遮蔽法的自性而令起颠倒执著,引导见行者在轮回中,或者引导、推动他们的轮回即行等的转起,所以说是轮回的引导者。关于贪爱是贪爱行者的轮回引导者,则无须再说。
第一个有轮。"以果生起"是作者义的具格语,或只是具格义。因为此处见识等现在果的生起,显示未见的前世中自己的因即无明和行在不生起果时的不断绝,或者成为显示的工具。或者说前有轮与第二个相连,所以以受所称的果的生起显示贪爱等因的不断绝,所以意思是以作为因的果生起而显示第一个有轮的诸因不断绝。或者以行等果的生起显示无明等因不生果时的不断绝,或者显示识等因的行等的相续,第一个有轮不像第二个那样显示终结,所以说"以果生起显示因的不断绝"。"显示次第转起"是指以"缘行有识,缘识有名色"等显示诸法次第地转起。因为此处在"缘识有名色"中说了未圆满处的羯罗罗色之后,更上说"缘名色有六处"而说六处的转起。"显示俱生"是指以"缘取有有,缘有有生"等显示生起蕴的一起生起。因为此处不像第一个有轮那样说诸处次第生起。

654. Hetuādipubbakā tayo sandhī etassāti hetuphalahetupubbakatisandhi, bhavacakkaṃ. Hetuphalahetuphalavasena catuppabhedo aṅgānaṃ saṅgaho etassāti catubhedasaṅgahaṃ. Sarūpato avuttāpi tasmiṃ tasmiṃ saṅgahe ākirīyanti avijjāsaṅkhārādiggahaṇehi pakāsīyantīti ākārā. Atītahetuādīnaṃ vā pakārā ākārā. Kilesakammavipākā vipākakilesakammehi sambandhā hutvā punappunaṃ parivattantīti tesu vaṭṭanāmaṃ āropetvā ‘‘tivaṭṭa’’nti vuttaṃ, vaṭṭekadesattā vā ‘‘vaṭṭānī’’ti vuttāni.

Sandhīnaṃ ādipariyosānavavatthitāti sandhīnaṃ pubbāparavavatthitāti attho.

Paritassatīti taṃ taṃ vatthuṃ pariggahakaraṇavasena tassati, taṇhāyatīti attho. Upādiyatīti daḷhagāhaṃ gaṇhāti. Purimakammabhavasminti purimakammabhave sati.

Tassa ca sabbhāvo kariyamānatā evāti āha ‘‘kammabhave kariyamāneti attho’’ti. Dukkhādīsu mohoti dukkhādīnaṃ ādīnavapaṭicchādako appahīno moho. Āyūhanāti sampiṇḍanakā dānādikiriyāya pavattanakā. Ekaṃ āvajjanaṃ etesanti ekāvajjanā, tesu ekāvajjanesu. Sattame cetanā bhavo. ‘‘Yā kāci vā pana cetanā bhavo, sampayuttā āyūhanā saṅkhārā’’ti idaṃ yathādassitāya dhammaṭṭhitiñāṇabhājanīye vuttāya paṭisambhidāpāḷiyā (paṭi. ma. 

我来帮您翻译这段巴利文。以下是完整的直译：
654.. 有因等为先的三种连结为因果因为先的三连结,即是有轮。依因果因果的方式而有四种分类的支的摄取为四分摄取。虽然未明确说出自相,但在彼彼摄取中以无明行等的把握而显示故为行相。或者过去因等的种种相为行相。烦恼、业、异熟与异熟、烦恼、业相连而一再轮转,所以安立轮转之名而说"三轮",或因为是轮转的一部分而说为"诸轮"。
"连结的始终确立"意思是连结的前后确立。
"忧虑"是指对彼彼事物以执取的方式而忧虑,意思是渴爱。"取"是指坚固地执取。"在前业有时"是指当有前业有时。
而它的存在只是正在被造作,所以说"意思是在业有正在被造作时"。"对苦等的痴"是指遮蔽苦等过患而未断除的痴。"精进"是指集合、令布施等行为转起者。"一心转向"是指它们有一个转向,在彼等一心转向中。第七个思是有。"任何思是有,相应的精进是行"这是如所显示的法住智分别所说的无碍解道文。;

1.45) vasena vuttaṃ. Tattha hi ‘‘cetanā bhavo’’ti āgatā. Bhavaniddese pana ‘‘sātthato’’ti ettha ‘‘cetanāva saṅkhārā, bhavo pana cetanāsampayuttāpī’’ti vibhaṅgapāḷivasena dassitaṃ. ‘‘Tattha katamo puññābhisaṅkhāro? Kusalā cetanā kāmāvacarā’’tiādinā hi saṅkhārānaṃ cetanābhāvo vibhaṅgapāḷiyaṃ (vibha. 226) vutto. Tattha paṭisambhidāpāḷiyaṃ ‘‘cetanāsampayuttā vipākadhammattā savipākena āyūhanasaṅkhātena saṅkhatābhisaṅkharaṇakiccena saṅkhārā’’ti vuttā. Vibhaṅgapāḷiyaṃ ‘‘sabbampi bhavagāmikammaṃ kammabhavo’’ti (vibha. 234) bhavassa paccayabhāvena bhavagāmibhāvato, kammasaṃsaṭṭhasahāyatāya kammabhāvato ca upapattibhavaṃ bhāventīti ‘‘bhavo’’ti vuttā. Upapattibhavabhāvanākiccaṃ pana cetanāya sātisayanti paṭisambhidāpāḷiyā cetanā ‘‘bhavo’’ti vuttā. Bhavābhisaṅkharaṇakiccaṃ cetanāya sātisayanti vibhaṅgapāḷiyaṃ ‘‘kusalā cetanā’’tiādinā (vibha. 226) cetanā ‘‘saṅkhārā’’ti vuttā. Tasmā tena tena pariyāyena ubhayaṃ ubhayattha vattuṃ yuttanti natthettha virodho. Tassa phale upapattibhave nikāmanāti ‘‘tassa sutaṃ hoti ‘cātumahārājikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti’’ādisutānusārena bhāvini upapattibhave abhikaṅkhanā. Gahaṇanti kāmupādānaṃ kiccenāha. Parāmasananti itarāni. Āyūhanāvasāneti tīsupi atthavikappesu vuttassa āyūhanassa avasāne.

Idhāti imasmiṃ paccuppannabhave. Bhavantarassa atītabhavassa iminā paccuppannabhavena paṭisandhānaṃ bhavantarapaṭisandhānaṃ, bhavantarabhāvena vā paṭisandhānaṃ bhavantarapaṭisandhānaṃ, tassa vasena. Yaṃ paṭisandhīti vuccati, taṃ viññāṇanti sambandho. Tathā hi viññāṇaṃ ‘‘paṭisandhānapaccupaṭṭhāna’’nti vuccati. Gabbheti mātukucchiyaṃ, gabbhāvatthāyaṃ vā.

Dvīsu atthavikappesu vutte āyūhanasaṅkhāre ‘‘tassa pubbabhāgā’’ti āha, tatiye atthavikappe vutte ‘‘taṃsampayuttā’’ti. Taṃsampayuttā avijjā gahitāva hotīti sambandho. Daharassa cittappavatti bhavaṅgabahulā yebhuyyena bhavantarajanakakammāyūhanasamatthā na hotīti ‘‘idha paṭipakkattā āyatanāna’’nti vuttaṃ. ‘‘Kammakaraṇakāle sammoho dassito’’ti etena kammassa paccayabhūtaṃ sammohaṃ dasseti, na kammasampayuttameva.

‘‘Tattha purimabhavasmiṃ pañca kammasambhārā, etarahi pañca vipākadhammā, etarahi pañca kammasambhārā, anāgate pañca vipākadhammāti dasa dhammā kammaṃ, dasa dhammā vipāko, iti dvīsu ṭhānesu kammaṃ, kammavaṭṭaṃ, dvīsu ṭhānesu vipāko, vipākavaṭṭanti kammasaṅkhepo ca vipākasaṅkhepo ca, kammabhavo ca vipākabhavo ca kammavaṭṭañca vipākavaṭṭañca, kammapavattañca vipākapavattañca, kammasantati ca vipākasantati ca, kiriyā ceva kiriyāphalañcāti –

‘‘Evaṃ samuppannamidaṃ sahetukaṃ,

Dukkhaṃ aniccaṃ calamittaraddhuvaṃ;

Dhammehi dhammā pabhavanti hetuso,

Na hettha attāva parova vijjati.

‘‘Dhammā dhamme sañjanenti, hetusambhārapaccayā;

Hetūnañca nirodhāya, dhammo buddhena desito.


我来帮您翻译这段巴利文。以下是完整的直译：
1.45. 是依无碍解道文而说的。因为在那里说"思是有"。而在有的解释中"以意义"这里,依分别论经文显示"只有思是行,但有也包括与思相应者"。因为在分别论经文中以"此中什么是福行?欲界善思"等说明行是思。在那里,无碍解道说"与思相应因为是有异熟法,以有异熟的、称为精进的、有为造作的作用为行"。分别论经文因为是有的缘而趣向有,因为与业混合为伴而成为业,能引生生有故说为"有"。但是生有的引生作用在思中殊胜,所以在无碍解道说思是"有"。有的造作作用在思中殊胜,所以在分别论经文以"善思"等说思是"行"。因此以彼彼方便在两处说两者都是合理的,所以此处没有矛盾。"对彼果的生有的希求"是指依"闻说四大王天寿命长久、容色殊妙、多有安乐"等闻而对未来生有的渴望。"执取"以作用说欲取。"执著"说其他诸取。"在精进终了时"是指在三种义释中所说的精进的终了。
"此"是指此现在有。以此现在有与其他有即过去有相连为有与有的相连,或以有与有的方式相连为有与有的相连,依其方式。所谓结生即是识,这是关联。如是说识是"以相连为现起"。"在胎"是指在母胎中,或在胎位。
对两种义释中所说的精进行说"彼之前分",对第三种义释所说的"与彼相应"。与彼相应的无明已被摄取,这是关联。幼年的心转起多分是有分,大部分不能造作能生其他有的业,所以说"此处因为处是对治"。"显示造业时的愚痴"由此显示作为业的缘的愚痴,不只是与业相应的。
"其中在前有的五种业资具,现在的五种异熟法,现在的五种业资具,未来的五种异熟法,如是十法是业,十法是异熟,如是在两处是业、业轮,在两处是异熟、异熟轮,即是业摄和异熟摄,业有和异熟有,业轮和异熟轮,业转和异熟转,业相续和异熟相续,作用和作用果—
如是生起此有因的,
苦无常动不坚实;
诸法从诸法因生起,
此中无我亦无他。
诸法生诸法,因资具为缘;
为令诸因灭,佛所说正法。


‘‘Hetūsu uparuddhesu, chinnaṃ vaṭṭaṃ na vaṭṭati;

Evaṃ dukkhantakiriyāya, brahmacariyidha vijjati;

Satte ca nupalabbhante, nevucchedo na sassata’’nti. (vibha. aṭṭha. 242);

Tattha kammāneva vipākaṃ sambharanti vaḍḍhentīti kammasambhārā, kammaṃ vā saṅkhārabhavā, tadupakārakāni avijjātaṇhupādānāni kammasambhārā. Paṭisandhidāyako vā bhavo kammaṃ, tadūpakārakā yathāvuttā āyūhanasaṅkhārā, avijjādayo ca kammasambhārāti kammañca kammasambhārā ca kammasambhārāti ekasesavasena kammasambhāraggahaṇaṃ veditabbaṃ. Dasa dhammā kammanti avijjādayopi kammasahāyatāya kammasarikkhakā, tadūpakārā cāti ‘‘kamma’’nti vuttā. Saṅkhippanti ettha avijjādayo, viññāṇādayo cāti saṅkhepo, kammaṃ, vipāko ca. ‘‘Kammaṃ vipāko’’ti evaṃ saṅkhipīyatīti vā saṅkhepo, avijjādayo, viññāṇādayo ca. Saṅkhepabhāvasāmaññena pana ekavacanaṃ katanti daṭṭhabbaṃ, saṅkhepasaddo vā bhāgādhivacananti kammabhāgo kammasaṅkhepo.

Evaṃ samuppannanti kammatopi vipāko. Tatthāpi ‘‘avijjāto saṅkhārā’’ti evaṃ samuppannaṃ, tisandhiādivasena vā samuppannaṃ idaṃ bhavacakkanti attho. Ittaranti gamanadhammaṃ, vinassadhammanti attho. Tena uppādavayavantatādīpakena aniccasaddena, vikārāpattidīpakena calasaddena ca adīpitaṃ kālantaraṭṭhāyitābhāvaṃ vibhāveti. Addhuvanti etena thirabhāvābhāvanissārataṃ. Hetu eva sambhārā hetusambhārā. ‘‘Ṭhānaso hetuso’’ti (kathā. 355; paṭi. ma. 1.44) ettha evaṃ vuttaṃ vā ṭhānaṃ, aññampi tassa tassa sādhāraṇaṃ kāraṇaṃ sambhāro, asādhāraṇaṃ hetu. Evanti evaṃ hetuto dhammamattasambhave, hetunirodhā ca vaṭṭacchede dhamme ca taṃnirodhāya desite satīti attho. Brahmacariyaṃ idha brahmacariyidha satte cāti ettha ca-saddo ‘‘evaṃ brahmacariyañca vijjati, sassatucchedā ca na hontī’’ti samuccayattho. Evañhi hetuāyatte dhammamattasambhave satto nupalabbhati, tasmiñca upalabbhante sassato, ucchedo vā siyāti nupalabbhante tasmiṃ neva ucchedo na sassatanti vuttaṃ hoti.

655.Saccappabhavatoti saccato, saccānaṃ vā pabhavato ca.

Kusalākusalaṃkammanti vaṭṭakathāya vattamānattā sāsavanti viññāyati. Avisesenāti ‘‘cetanā cetanāsampayuttakā’’ti visesaṃ akatvā, sabbampi taṃ kusalākusalaṃ kammaṃ samudayasaccanti vuttanti attho. ‘‘Taṇhā ca…pe… avasesā ca sāsavā kusalā dhammā’’ti (vibha. 208-210) hi cetanācetanāsampayuttavisesaṃ akatvā vuttanti, ariyasaccavisesaṃ vā akatvā samudayasaccanti vuttanti attho. Saccavibhaṅge hi sabbepi kilesā sabbampi bhavagāmikammaṃ ‘‘samudayasacca’’nti vuttaṃ. Dutiyasaccaṃ pabhavo etassāti dutiyasaccapabhavaṃ. Upādānapaccayā bhavoti upapattibhavassa, kammabhavassa ca adhippetattā vuttaṃ ‘‘paṭhamadutiyasaccadvaya’’nti.



我来翻译这段巴利文。以下是完整的直译：
"诸因被遮时,轮转断不转;
如是为苦尽,此有梵行住;
众生不可得,非断亦非常。" (分别论注)
其中,只有业积集和增长异熟称为业资具,或者业即行有,那些助缘即无明、爱、取是业资具。或者能给与结生的有是业,那些如前所说的助缘即精进行和无明等是业资具,应知以一词残留的方式取"业与业资具"为"业资具"。"十法是业"是说无明等因为是业的伴侣而相似于业,以及是其助缘故称为"业"。无明等和识等被摄于此为摄,即业和异熟。或者以"业、异熟"如是摄取为摄,即无明等和识等。但是以摄的共性而作单数应当了知,或者摄字是部分的同义语,所以业部分即是业摄。
"如是生起"是指从业而有异熟。在那里也是"从无明有行"如是生起,或依三连结等方式生起此有轮的意思。"短暂"是指具有消失的性质,意思是具有坏灭的性质。由此以表示生灭性的无常声,以表示变异性的动声而显明不住于其他时节。"不坚实"由此显示无坚固性和无实质性。因即资具为因资具。如"从处从因"中如是说的处,其他彼彼的共同原因是资具,不共同的是因。"如是"意思是如是从因而有法的生起,从因灭而有轮转的断绝,而法被说为令彼灭。"此有梵行住"和"众生"中的"和"字有连接义,意思是"如是有梵行,无常断"。因为如是在因所系的唯法生起中众生不可得,若彼可得则应有常或断,所以说当彼不可得时既非断也非常。
655.. "从谛生起"是从谛,或从诸谛的生起。
"善不善业"因为在说轮转故了知是有漏。"无差别"是指不作"思和思相应"的区分,意思是说一切彼善不善业是集谛。因为说"爱等和其余有漏善法"是不作思和思相应的区分而说的,或者意思是不作圣谛的区分而说是集谛。因为在谛分别中说一切烦恼和一切趣有业是"集谛"。"第二谛生起"是指此以第二谛为生起。因为"缘取有有"意指生有和业有,所以说"第一第二谛二种"。

656.Vatthūsūti ārammaṇesu, dukkhādīsu vā paṭicchādetabbesu vatthūsu. Sammohetīti dhammasabhāvaṃ jānituṃ paṭivijjhituṃ adentī tassa paṭicchādanavasena sammoheti. Vatthunti idha ārammaṇaṃ adhippetaṃ. Aññamaññañca upatthambheti aññamaññasannissayena vinā ṭhātuṃ asakkontā dve naḷakalāpā viya. Savisayeti yathāsakaṃ visaye rūpāyatanādike. Jāyamānānaṃ khandhānaṃ vikārabhāvena labbhamānā jāti te janentī viya hotīti vuttaṃ ‘‘khandhe ca janetī’’ti. Tenāha ‘‘tesaṃ abhinibbattibhāvena pavattattā’’ti. Pākabhedabhāvañca adhitiṭṭhatīti etthāpi ‘‘khandhe janetī’’ti ettha vuttanayeneva attho gahetabbo. Pākabhedavasena vattaticceva attho . Paccatīti pāko, bhijjatīti bhedo, pāko ca bhedo ca pākabhedaṃ, tassa bhāvaṃ paccanaṃ, bhijjanañcāti attho. Sokādīnaṃ adhiṭṭhānattāti tesaṃ kāraṇattā, tehi siddhāya avijjāya sahitehi saṅkhārehi paccayo ca hoti bhavantarapātubhāvāyāti adhippāyo. Cuticittaṃ vā paṭisandhiviññāṇassa anantarapaccayo hotīti ‘‘paccayo ca hoti bhavantarapātubhāvāyā’’ti vuttaṃ. Taṃ pana cuticittaṃ avijjāsaṅkhārarahitaṃ bhavantarassa paccayo na hotīti sasahāyattadassanatthamāha ‘‘sokādīnaṃ adhiṭṭhānattā’’ti. Dvedhāti attano attano sarasena, dhammantarapaccayabhāvena cāti dvedhā dvedhā. Byāpanicchālopena hi niddeso.

657.‘‘Avijjāpaccayāsaṅkhārā’’ti etena saṅkhārānaṃ paccayuppannatādassanena ‘‘ko nu kho abhisaṅkharotīti esa no kallo pañho’’ti dasseti, tenetaṃ kārakadassananivāraṇaṃ. Attā bhavato bhavantaraṃ saṅkamatīti dassanaṃ attasaṅkantidassanaṃ, taṃ saṅkhārapaccayā viññāṇuppattivacanena nivāritaṃ hoti. Pañcannaṃ khandhānaṃ abhedato eko attāti gahaṇaṃ ghanasaññā, taṃ yamakatālakandaṃ bhindantena viya ‘‘viññāṇapaccayā nāmarūpamattameta’’nti vacanena nivāritaṃ hoti. ‘‘Evamādidassananivāraṇa’’nti etena ‘‘socati paridevati dukkhito’’tiādidassananivāraṇamāha. Sokādayopi hi paccayāyattā avasavattinoti ‘‘jātipaccayā jarāmaraṇaṃ soka…pe… sambhavantī’’ti (ma. ni. 3.126; saṃ. ni. 2.1; udā. 1) etena vuttamevāti. Micchādassananivāraṇatopīti kārakadassanādinānāvidhamicchābhinivesanivāraṇatopi.



我来帮您翻译这段巴利文。以下是完整的直译：
656.. "在诸事"是指在诸所缘,或在应当遮蔽的苦等诸事中。"令迷惑"是指不让了知、通达法的自性,以遮蔽的方式令迷惑。"事"在此处是指所缘。"互相支持"如两束芦苇离开互相依靠就不能住立。"在自境"是指在各自的色处等境界。说"生诸蕴"是因为作为正在生起诸蕴的变异而获得的生,似乎在生起它们。所以说"因为以它们生起的方式而转起"。在"主持熟坏性"中也应如"生诸蕴"中所说的方式而理解义。意思只是依熟坏而转起。成熟为熟,破坏为坏,熟与坏为熟坏,其性即是成熟与破坏的意思。"为忧等的住立"是指为它们的因,意趣是与彼等成就的无明俱的诸行也成为缘而显现其他有。或者死心成为结生识的无间缘,所以说"成为缘而显现其他有"。但是那死心若离无明和行则不成为其他有的缘,所以为显示有伴侣性而说"为忧等的住立"。"二种"是指以各自自性和以其他法的缘性二种二种。这是省略"遍"字的说法。
657.. 以"缘无明有行"显示诸行的缘生性,显示"谁在造作?"这不是恰当的问题,由此遮止显示作者。自我从此有转向他有的见解是自我转移的见解,这由说缘行生识而被遮止。由五蕴不分别而执取为一个我是坚实想,这如劈开双重芭蕉树干般由说"缘识只有名色"而被遮止。"遮止如是等见解"由此说遮止"忧愁悲泣苦恼"等见解。因为忧等也依缘而非自在,所以由"缘生有老死、忧等生起"而说了。"也由遮止邪见"是由遮止作者见等种种邪执。

658.‘‘Salakkhaṇasāmaññalakkhaṇavasenā’’ti etena sabbappakārena dhammānaṃ yāthāvato adassanamāha tadubhayavinimuttassa dhammesu paramatthato passitabbabhāvassa abhāvato. Upakkhalanaṃ viya dukkhuppattihetuto. Patanaṃ viya bhavantarapapātato. Gaṇḍapātubhāvo viya dukkhatāsūlayogato, kilesāsucipaggharaṇato ca. Gaṇḍabhedapīḷakā viyāti bhedanatthaṃ paccamāne gaṇḍe tassa upari jāyamānā khuddakapīḷakā viya, gaṇḍassa vā anekadhābhede pīḷakā viya. Ghaṭṭanaṃ viya saṅghaṭṭanarasatāya phasso. Ghaṭṭanadukkhaṃ viyāti ghaṭṭanato jātaṃ dukkhaṃ viya tividhadukkhatāvasena tissannampi vedanānaṃ dukkhabhāvato. Paṭikārābhilāso viyāti samudāyassa ekadesanidassanabhāvenāha. Asappāyaggahaṇaṃ viya bahuvidhānatthuppattinimittato. Asappāyalepanaṃ viya dukkhahetuno sasantāne sannidhāpanato. Gaṇḍavikārapātubhāvo viya attabhāvagaṇḍassa nibbattivikārabhāvato , tannimittañcassa sūnabhāvādisambhavato. Sūnatāsarāgapubbaggahaṇādayo hi gaṇḍavikārā. Sarasato gaṇḍassa bhijjanaṃ pākena vinā na hotīti bhedaggahaṇenevassa pākopi gahitoti katvā āha ‘‘gaṇḍabhedo viya jarāmaraṇa’’nti. Gaṇḍassa vā visadisāpatti, bhijjanañca gaṇḍabhedo, tattha visadisāpatti pākoti veditabbaṃ.

Upamāhi bhavacakkaṃ viññāpentena ekādhiṭṭhānehi upamāvisesehi taṃ viññāpetvā idāni nānādhiṭṭhānehi viññāpetuṃ ‘‘yasmā vā’’tiādi vuttaṃ. Tattha paṭalābhibhūtacakkhuko rūpāni na passati, kiñci passantopi viparītaṃ passati, evaṃ avijjābhibhūto dukkhādīni na paṭipajjati na passati, micchā vā paṭipajjatīti paṭalaṃ viya avijjā. Kosakārakimi viya attanāva katattā, vaṭṭassa attano eva paribbhamanakāraṇattā ca kosappadesā viya saṅkhārā. Saṅkhārapariggahaṃ vinā patiṭṭhaṃ alabhamānaṃ viññāṇaṃ pariṇāyakapariggahaṃ vinā patiṭṭhaṃ alabhamāno rājakumāro viyāti pariggahena vinā patiṭṭhālābho ettha upamopameyyasāmaññaṃ. Upapattinimittanti kammādiārammaṇamāha. Parikappanatoti ārammaṇakaraṇato, sampayuttena vā vitakkena vitakkanato. Devamanussamigavihaṅgādivividhappakāratāya māyā viya nāmarūpaṃ. Patiṭṭhāvisesena vuddhivisesāpattito vanappagumbo viya saḷāyatanaṃ. Āyatanānaṃ visayivisayabhūtānaṃ aññamaññābhimukhabhāvo āyatanaghaṭṭanaṃ. Tato āyatanaghaṭṭanato dvayasaṅghaṭṭanuppattito, vedanādukkhahetuto ca aggi viya phasso. Sapariḷāhato dāho viya vedanā. Uparūpari taṇhāpavaḍḍhanato loṇūdakapānaṃ viya visayānubhavanaṃ. Ārammaṇe pātukamyatābhāvato pipāsā viya taṇhā. Tadassupādānanti taṃ abhilāsakaraṇaṃ taṇhādiṭṭhābhinandanaṃ assa taṃsamaṅgino puggalassa, tadassa vā bhaveyya upādānaṃ. Byasanāvahatāya ajānanato bhavupādānaṃ macchassa baḷisupādānaṃ viya. Ettha ca saṅkhārādīnaṃ kosappadesapariṇāyakādīhi dvīhi dvīhi sadisatāya dve dve upamā vuttāti veditabbā.



我来帮您翻译这段巴利文。以下是完整的直译：
658.. "依自相和共相"由此说诸法一切方式如实不见,因为离此二者外在诸法中没有应当从胜义谛观见的性质。如绊跌是因为苦生起的因。如跌落是因为堕入他有的深渊。如疮的显现是因为具苦性的刺,和烦恼不净的流出。"如疮破的小疮"如疮为了破裂而成熟时在其上生起的小疮,或如疮多处破裂时的小疮。"如触击"触以触击为味故如触击。"如触击之苦"如从触击而生的苦,因为三受以三苦性故都是苦性。"如欲求对治"说为集的一部分显示。"如取不适"因为是多种不利生起的因。"如涂不适"因为使苦因储存在自相续中。"如疮变异的显现"因为自体疮有生起变异性,以及因此而有肿胀等的生起。因为肿胀和有漏等前取是疮的变异。从自性说疮离熟不能破裂,所以认为以取破裂而取其熟,所以说"老死如疮破"。或者疮的变异和破裂为疮破,其中应知变异为熟。
为了以譬喻说明有轮,以单一所依的特殊譬喻说明它后,现在为以多所依说明而说"或因为"等。其中,为翳所覆的眼不见诸色,即使见到什么也见错误,如是为无明所覆不通达不见苦等,或邪通达,所以无明如翳。行如蚕茧,因为如同自己所作,以及因为是轮转自己周旋的因。识如离行的摄受不得住立的王子离主人的摄受不得住立,所以无摄受则不得住立是此中能喻所喻的共性。"生起相"是说业等所缘。"遍计"是说作所缘,或由相应寻而寻思。名色如幻术,因为有天人鸟兽等种种差别性。六处如林丛,因为依住立的差别而达到成长的差别。处即根境的互相对向为处的碰触。触如火,因为从彼处的碰触而有二者相触生起,以及因为是受苦的因。受如烧,因为有热恼。享受境界如饮盐水,因为上上增长渴爱。爱如渴,因为对所缘有欲求性。"彼之取"是说彼欲求的造作,即彼具彼者之人的爱见欢喜,或者说彼会有取。有取如鱼的钩取,因为带来灾祸而不知。此中应知行等以茧处主人等两两相似故说两两譬喻。

659. Koci agambhīro eva gambhīro viya khāyati purāṇatiṇapaṇṇādibharito pabbatasaṅkhepe jalāsayo viya, na evamayaṃ. Ayaṃ pana gambhīrova hutvā obhāsati pakāsati dissatīti gambhīrāvabhāso. Yathārahanti atthādivasena yathānurūpaṃ.

Jātito jarāmaraṇaṃ na na hoti, hoti evāti avadhāraṇe siddhe ‘‘siyā nu kho jarāmaraṇaṃ jātito, aññatopī’’ti āsaṅkāyaṃ tadāsaṅkānivattanatthaṃ ‘‘na ca jātiṃ vinā aññato hotī’’ti vuttaṃ. Tattha aññaggahaṇaṃ jātiyā paṭiyogīvisayaṃ, na aññamattavisayaṃ ‘‘jātiṃ vinā’’ti vacanato. Tenassa nāññaṃ jātiyā sahakārīkāraṇabhūtaṃ nivattitaṃ hoti. Esa nayo ito paresupi. Itthanti idaṃ pakāraṃ, iminā pakārenāti attho. Jātipaccayasambhūtasamudāgataṭṭhoti jātipaccayasambhūtaṃ hutvā sahitassa attano paccayānurūpassa uddhaṃ uddhaṃ āgatabhāvo, anuppavattaṭṭhoti attho. Atha vā sambhūtaṭṭho ca samudāgataṭṭho ca sambhūtasamudāgataṭṭho. ‘‘Na jātito jarāmaraṇaṃ na hoti, na ca jātiṃ vinā aññato hotī’’ti hi jātipaccayasambhūtaṭṭho vutto. Itthañca jātito samudāgacchatīti jātipaccayasamudāgataṭṭho, yā yā jāti yathā yathā paccayo hoti, tadanurūpapātubhāvoti attho.

Tattha ‘‘na jātito jarāmaraṇaṃ na hotī’’ti iminā jarāmaraṇassa jātipaccayatāya avitathataṃ dasseti, ‘‘na jātiṃ vinā aññato jarāmaraṇaṃ hotī’’ti iminā anaññathattaṃ, ‘‘itthañca jātito samudāgacchatī’’ti iminā tathataṃ. Tena ca yathā paccayadhammā attano paccayuppannānaṃ paccayabhāve, tathā avitathā anaññathā, evaṃ paccayuppannadhammāpi tabbhāveti dasseti. Esa nayo sesesupi. ‘‘Hetuphale ñāṇaṃ atthapaṭisambhidā’’ti etena vacanena atthassa hetuphalabhāvo kathaṃ ñātabboti? ‘‘Atthapaṭisambhidā’’ti etassa samāsapadassa avayavapadatthaṃ dassentena ‘‘hetuphale ñāṇa’’nti vuttattā. ‘‘Atthe paṭisambhidā atthapaṭisambhidā’’ti ettha hi ‘‘atthe’’ti etassa atthaṃ dassentena ‘‘hetuphale’’ti vuttaṃ, ‘‘paṭisambhidā’’ti etassa atthaṃ dassentena ‘‘ñāṇa’’nti, tasmā hetuphalaatthasaddā ekatthā, ñāṇapaṭisambhidā cāti imamatthaṃ vadantena sādhito atthassa hetuphalabhāvo.

Yenākārenāti yena pavattiākārena. Sabhāvadhammā hi paccayavisesasiddhena pavattiākārena visiṭṭhākārā honti. Tenāha ‘‘sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthamāgacchantī’’ti (mahāni. 156; cūḷani. mogharājamāṇavapucchāniddesa 85). Yadavatthāti yāya avatthāya avatthitā. Avatthāvisesavanto hi dhammā tena tena avatthāvisesena taṃ taṃ atthakiccaṃ sādhetuṃ samatthā honti. Svāyaṃ pavattiākāro, avatthāviseso ca avijjāyapi anupacitakusalasambhārehi duravabodhato eva ñāṇena alabbhaneyyapatiṭṭho cāti āha ‘‘tassa…pe… gambhīro’’ti. Tassa ākārassa, avatthāya ca. Hetumhi ñāṇanti ettha hetuno dhammapariyāyatā vuttanayeneva veditabbā.


我来帮您翻译这段巴利文。以下是完整的直译：
659.. 有些只是不深而似深,如山间水池被古草叶等充满,此非如是。此则是实深而显现、明白、可见,所以是深现。"如应"是依义等而如适宜。
从生必有老死,不会没有,当确定时,"老死是否从生,或从其他?"有此疑惑,为了遮除此疑惑而说"离生不从其他有"。其中取"其他"是针对生的对立面,不只是其他,因为说"离生"。由此遮除它没有其他作为生的助缘。此理趣也适用于后面诸项。"如是"是指此种方式,意思是以此方式。"从生缘生起和出生义"是指从生缘生起而与自己相应的缘和合,依缘相应而上上生起的状态,意思是相续的状态。或者生起义和出生义为生起出生义。因为说"从生必有老死,离生不从其他有",所以说从生缘生起义。如是从生出生为从生缘出生义,意思是随着某某生如何如何为缘,而有相应的显现。
其中以"从生必有老死"显示老死以生为缘的不虚妄性,以"离生不从其他有老死"显示不变异性,以"如是从生出生"显示如是性。由此显示如诸缘法对其缘生法的缘性是不虚妄、不变异,如是诸缘生法也是彼性。其余诸项也是此理。"因果中的智为义无碍解"由此说义如何知是因果性?因为显示"义无碍解"这复合词的成分词义而说"因果中的智"。因为此中在"于义的无碍解为义无碍解"中,显示"于义"的义而说"因果中",显示"无碍解"的义而说"智",所以因果义字同义,智与无碍解,说此义者成立义的因果性。
"以何行相"是指以何种转起行相。因为自性法以缘的特殊所成就的转起行相而有殊胜行相。所以说"一切法以一切行相现起于佛世尊的智门"。"依何状态"是指依何种状态而住立。因为诸法有状态差别,以彼彼状态差别能够成就彼彼义用。此转起行相和状态差别对无明来说,对未积集善资具者难以理解,以及以智不能获得住立,所以说"彼行相等深"。彼行相和状态。"于因的智"此中因的法门性应如所说方式而了知。


Assāti paṭiccasamuppādassa. Tena tena kāraṇenāti tena tena veneyyānaṃ bujjhanānuguṇatāsaṅkhātena kāraṇena. Tatthāti tasmiṃ desanappakāre. Anulomapaṭilomatoti nayidha paccayuppādā paccayuppannuppādasaṅkhātaṃ anulomaṃ, paccayanirodhā paccayuppannanirodhasaṅkhātañca paṭilomamāha. Ādito pana antagamanamanulomaṃ, antato ca ādigamanaṃ paṭilomamāha. Ādito paṭṭhāya anulomadesanāya, antato paṭṭhāya paṭilomadesanāya ca tisandhicatusaṅkhepaṃ. ‘‘Ime cattāro āhārā kiṃnidānā’’tiādikāya (saṃ. ni. 2.11) vemajjhato paṭṭhāya paṭilomadesanāya, ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā’’tiādikāya (ma. ni. 1.204, 400; ma. ni. 3.421, 425-426; saṃ. ni. 2.43-45; 2.4.60; kathā. 465, 467) anulomadesanāya ca dvisandhitisaṅkhepaṃ. ‘‘Saṃyojanīyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati, taṇhāpaccayā upādāna’’ntiādīsu (saṃ. ni. 2.53, 57) ekasandhidvisaṅkhepaṃ. Katthaci ekaṅgopi ca paṭiccasamuppādo desito, so ‘‘tatra, bhikkhave, sutavā ariyasāvako’’tiādinā (saṃ. ni. 2.62) dassito eva.

Avijjādīnaṃ sabhāvo paṭivijjhīyatīti paṭivedho. Vuttaṃ hetaṃ aṭṭhakathāyaṃ ‘‘tesaṃ tesaṃ vā tattha tattha vuttadhammānaṃ paṭivijjhitabbo salakkhaṇasaṅkhāto aviparītasabhāvo paṭivedho’’ti (dha. sa. aṭṭha. nidānakathā). Jānanalakkhaṇassa ñāṇassa paṭipakkhabhūto avijjāya aññāṇaṭṭho. Ārammaṇassa paccakkhakaraṇena dassanabhūtassa paṭipakkhabhūto adassanaṭṭho. Yena panesā dukkhādīnaṃ yāthāvasarasaṃ paṭivijjhituṃ na deti, chādetvā pariyonandhitvā tiṭṭhati, so tassā saccāsampaṭivedhaṭṭho. Apuññābhisaṅkhārekadeso sarāgo, añño virāgo. Rāgassa vā apaṭipakkhabhāvato rāgapavaḍḍhako apuññābhisaṅkhāro sabbopi sarāgo, itaro tappaṭipakkhabhāvato virāgo. ‘‘Dīgharattaṃ hetaṃ, bhikkhave, assutavato puthujjanassa ajjhositaṃ mamāyitaṃ parāmaṭṭhaṃ ‘etaṃ mama, esohamasmi, eso me attā’’ti (saṃ. ni. 

我来帮您翻译这段巴利文。以下是完整的直译：
"此"是指缘起。"以彼彼因"是指以彼彼所说的随顺可度化者觉悟性的因。"其中"是指在彼教说方式中。"顺逆"此处不说缘生和缘生法生起所说的顺,以及缘灭和缘生法灭所说的逆。而是说从始至终为顺,从终至始为逆。从开始的顺说和从终末的逆说有三连四摄。以"此四食以何为因"等从中间开始的逆说,以"缘眼和色生眼识,三者和合为触,缘触有受"等顺说有二连三摄。在"诸比丘,住于观察诸系缚法中的味着者,渴爱增长,缘渴爱有取"等中有一连二摄。有处也说一支的缘起,这在"诸比丘,其中有闻圣弟子"等中已显示。
通达无明等的自性为通达。因为在注释中这样说:"通达是指应当通达彼彼处所说诸法的称为自相的不颠倒自性"。对具有了知相的智而言,作为对立的无明有不知义。对于以现前所缘而成为见的对立有不见义。而它使不能通达苦等的如实本性,遮蔽覆盖而住立,这是它的不通达谛义。非福行的一分有贪,另一分离贪。或者因为不是贪的对治,增长贪的一切非福行都有贪,其他因为是彼对治故离贪。"诸比丘,长久以来无闻凡夫执取、执著、执着此为'这是我的,这是我,这是我的我'"。

2.62) attaparāmāsassa viññāṇaṃ visesato vatthu vuttanti viññāṇassa suññataṭṭho gambhīro. Attā vijānāti saṃsaratīti sabyāpāratāsaṅkanti abhinivesabalavatāya abyāpāraṭṭhaasaṅkantipaṭisandhipātubhāvaṭṭhā ca gambhīrā. Nāmarūpassa paṭisandhikkhaṇe ekuppādo, pavattiyaṃ visuṃ visuṃ yathārahaṃ ekuppādo, nāmassa rūpena, rūpassa ca nāmena asampayogato vinibbhogo, nāmassa nāmena, rūpassa ca rūpena, ekaccassa ekaccena avinibbhogo yojetabbo. Ekuppādekanirodhe hi avinibbhoge adhippete so rūpassa ca ekakalāpavuttino labbhati. Atha vā ekacatuvokārabhavesu nāmarūpānaṃ asahavattanato aññamaññavinibbhogo, pañcavokārabhave sahavattanato avinibbhogo ca veditabbo.

Adhipatiyaṭṭho nāma idha indriyapaccayabhāvo. ‘‘Lokopeso dvārāpesā khettampeta’’nti (dha. sa. 598-599) vuttā lokādiatthā cakkhādīsu pañcasu yojetabbā. Manāyatanassāpi lujjanato, manosamphassādīnaṃ dvārakhettabhāvato ca ete atthā sambhavanti eva. Āpāthagatānaṃ rūpādīnaṃ pakāsanayogyatālakkhaṇaṃ obhāsanaṃ cakkhādīnaṃ visayibhāvo, manāyatanassa vijānanaṃ. Saṅghaṭṭanaṭṭho visesato cakkhusamphassādīnaṃ pañcannaṃ, itare channampi yojetabbā. Phusanañca phassassa sabhāvo, saṅghaṭṭanaṃ raso, itare upaṭṭhānākārā. Ārammaṇarasānubhavanaṭṭho rasavasena vutto, vedayitaṭṭho lakkhaṇavasena. Sukhadukkhamajjhattabhāvā yathākkamaṃ tissannaṃ vedanānaṃ sabhāvavasena vuttā. Attā vedayatīti abhinivesassa balavatāya nijjīvaṭṭho vedanāya gambhīro. Nijjīvāya vā vedanāya vedayitaṃ nijjīvavedayitaṃ, nijjīvavedayitameva attho nijjīvavedayitaṭṭho. Sappītikataṇhāya abhinanditaṭṭho, balavatarataṇhāya gilitvā pariniṭṭhāpanaṃ ajjhosānaṭṭho. Itaro sādhāraṇavasena veditabbo. Ādānaggahaṇābhinivesaṭṭhā catunnampi upādānānaṃ samānā, parāmāsaṭṭho vutto diṭṭhupādānādīnameva, tathā duratikkamaṭṭho. ‘‘Diṭṭhikantāro’’ti (dha. sa. 392) hi vacanato diṭṭhīnaṃ duratikkamatā, daḷhaggahaṇattā vā catunnampi duratikkamaṭṭho yojetabbo. Duratikkamatāyapi hi taṇhāya samuddaṭṭho vutto. Yonigatiṭhitinivāsesukhipananti samāse bhummavacanassa alopo daṭṭhabbo. Evañhi tena āyūhanābhisaṅkharaṇapadānaṃ samāso hoti. Jarāmaraṇaṅgaṃ maraṇappadhānanti maraṇaṭṭhā eva khayādayo gambhīrāti dassitā. Navanavānañhi khayena khaṇḍiccādiparipakkappavatti jarāti, khayaṭṭho vā jarāya vuttoti daṭṭhabbo. Navabhāvāpagamo hi khayoti vattuṃ yuttoti. Vipariṇāmaṭṭho dvinnampi. Santativasena vā jarāya khayavayabhāvo, sammutikhaṇikavasena maraṇassa bhedavipariṇāmatā yojetabbā.



我来帮您翻译这段巴利文。以下是完整的直译：
2.62. 说识特别是我执的所依,所以识的空性义深奥。"我能了知轮回"这样的造作性和转移的执取,由于执著力强,所以无造作义、无转移义和结生显现义深奥。名色在结生刹那同时生起,在转起中各自如应单独生起,名与色、色与名不相应故分离,名与名、色与色、某些与某些不分离应当配合。因为若意趣同时生灭的不分离,这对色也可得为一聚而转起。或者应知在一蕴和四蕴有中名色不同时转起故互相分离,在五蕴有中同时转起故不分离。
增上义在此是根缘性。所说"此是世间、此是门、此是田"等世间等义应配合于眼等五种。意处因为毁坏,以及意触等为门和田性,这些义也必然存在。眼等对于已现前的色等有显明适应相为照明即是境性,意处则是了知。触击义特别是眼触等五种的,其他应配合六种。而触是触的自性,触击是味,其他是现起行相。领纳所缘味义依味而说,受义依相而说。乐苦舍性依次第依三受的自性而说。"我受"因为执著力强,所以受的无命义深奥。或者无命的受为无命受,无命受即是义为无命受义。有喜爱的欢喜义,更强的爱的吞噬达到究竟为染著义。其他应依共性而了知。取著、执取、执著义是四取共同的,执着义只说是见取等的,如是难度义也是。因为说"见之旷野",所以诸见难度,或者因为坚固执取,四者的难度义都应配合。因为难度性,所以说爱的海义。"投生趣住处住所"在复合词中应见处格词不脱落。因为如是由此与精进造作等词成为复合词。老死支以死为主,所以只显示死的尽等义深奥。因为以新新的尽而有残缺等成熟的转起为老,或者应见尽义说为老的。因为新性的离去适合说为尽。变异义是两者的。或者应配合依相续老有尽坏性,依世俗剎那死有坏和变异性。

660.Atthanayāti atthānaṃ nayā, avijjādiatthehi ekattādī sakena bhāvena nayanti gamentīti ekattādayo, tesaṃ nayāti vuttā. Nīyantīti hi nayāti. Atthā eva vā ekattādibhāvena nīyamānā ñāyamānā atthanayāti vuttā. Nīyanti etehīti vā nayā, ekattādīhi ca atthā ‘‘eka’’ntiādinā nīyanti, tasmā ekattādayo atthānaṃ nayāti atthanayā.

Aṅkurādibhāvenāti aṅkurapattanāḷakhandhasākhāpallavapalāsādibhāvena pavattamāne avayave ekajjhaṃ gahetvā santānānupacchedena bījaṃ rukkhabhāvaṃ pattaṃ rukkhabhāvena pavattaṃ tañca ekattena vuccatīti santānānupacchedo yathā ekattaṃ, evaṃ idhāpi avijjāsaṅkhārādihetuhetusamuppannānaṃ santānānupacchedo ekasantatipatitatā ekattanayoti dasseti. ‘‘Hetuphalasambandhenā’’ti etena santānānupacchedaṃ vibhāveti. Satipi hi hetuphalānaṃ paramatthato bhede hetubhāvena, phalabhāvena ca tesaṃ sambandhabhāvoyevettha santānānupacchedo, yato yasmiṃ santāne kammaṃ nibbattaṃ, tattheva phaluppattīti katassa vināso, akatassa abbhāgamo ca natthīti. Ekattaggahaṇatoti hetuphalānaṃ bhedaṃ anupadhāretvā hetuṃ, phalañca abhinnaṃ katvā ubhinnaṃ ekabhāvassa abhedassa gahaṇena. ‘‘Tadeva viññāṇaṃ sandhāvati saṃsaratī’’tiādinā sassatadiṭṭhiṃ upādiyati.

Lakkhaṇavavatthānanti sabhāvavavatthānaṃ hetuno, phalassa ca bhinnasabhāvatāvabodho. Bhinnasantānassevāti sambandharahitassa nānattassa gahaṇato añño mato, añño jāto, tasmā ‘‘sattantaro ucchinno, sattantaro uppanno’’ti gaṇhanto ucchedadiṭṭhiṃ upādiyati.

Amhehi uppādetabbanti ānetvā sambandho. Byāpārābhāvo anabhisandhitāya abyāvaṭatā. Sammā passantoti ‘‘nirīhā nijjīvā dhammamattā’’ti passanto. Sabhāvo eva niyamo sabhāvaniyamo ‘‘sasambhāraggino uddhamukhatā, sasambhāravāyuno tiriyagamana’’nti evamādi viya. Tena siddho yathāsakaṃ paccayuppannassa hetubhāvo. ‘‘Kassaci kattuno abhāvā na kāci kiriyā phalapabandhinī’’ti akiriyadiṭṭhiṃ upādiyati.

‘‘Khīrato dadhi, na udakato, tilato telaṃ, na vālikato’’ti sabbato sabbasambhavābhāvadassanena ahetukadiṭṭhiṃ hetuanurūpameva phalaṃ passanto akiriyadiṭṭhiṃ pajahati. Yato kutocīti yadi aññasmā aññassa uppatti siyā, vālikato telassa, ucchuto khīrassa kasmā uppatti na siyā, tasmā na koci kassaci hetu atthīti ahetukadiṭṭhiṃ, avijjamānepi hetumhi niyatatāya tilagāvīsukkasoṇitādīhi telakhīrasarīrādīni pavattantīti niyativādañca upādiyatīti viññātabbaṃ yathārahaṃ.


让我为您直译这段巴利文：
义理之道即是对义理的引导，以无明等义理通过自身本性来引导一性等，这就是一性等的引导。因为被引导故称为道。或者义理本身被引导、被了知为一性等状态，故称为义理之道。或者由于能引导故为道，由一性等来引导义理，说"一"等，因此一性等是义理之道。
以芽等状态即是以芽、叶、茎、枝、新叶、树叶等状态运行的部分，将其统一把握，由于相续不断，种子达到树的状态，以树的状态运行，这被说为一性，如同相续不断是一性，如此在此处也显示无明、行等因与因所生法的相续不断、处于同一相续即是一性之道。以"因果关系"表明相续不断。即使因果从胜义谛而言有差别，以因性、果性而言它们的关系性即是此处的相续不断，因此在哪个相续中业生起，果报就在那里生起，所以没有已作的消失，未作的产生。由于执取一性，即不观察因果的差别，将因果视为无差别，执取两者为一体、无差别。如说"正是那个识轮回流转"等，执取常见。
相特征确立即是自性确立，了知因果有不同自性。正是由于执取无关联的差异性，认为死者是一个，生者是另一个，因此执取"一个有情灭绝，另一个有情生起"的断见。
"我们应当引生"要连接在一起理解。无作用是由于无意图而不干预。正见者即是见到"无作者、无生命、唯法而已"。自性即是规律，如同自性规律"具备条件的火向上燃烧，具备条件的风横向吹动"等。由此成就各自因缘生法的因性。执取"由于没有任何作者，所以没有任何行为能产生果报相续"的无作见。
"从乳生酪，不从水生；从芝麻生油，不从沙生"，由见到并非一切都能生一切，见到因果相应而舍离无作见。若从某处即是若一物从他物生起，那为何沙不能生油，甘蔗不能生乳？因此执取"没有任何事物是任何事物的因"的无因见。应当了知：即使因不存在，由于决定性，从芝麻、牛、精液、血液等生起油、乳、身体等，而执取宿命论。

661. Kasmā? Yasmā idañhi bhavacakkaṃ apadāletvā saṃsārabhayamatīto na koci supinantarepi atthīti sambandho. Agādhaṃ appatiṭṭhaṃ duratiyānaṃ duratikkamaṃ. Asanivicakkamivāti asanimaṇḍalamiva. Tañhi nimmathanameva, nānimmathanaṃ pavattati, evaṃ bhavacakkampi ekantadukkhuppādanatova ‘‘niccanimmathana’’nti vuttaṃ.

Ñāṇāsinā apadāletvā saṃsārabhayamatīto natthīti etassa sādhakasuttaṃ dassento ‘‘vuttampi ceta’’ntiādimāha. Tantūnaṃ ākulakaṃ tantākulakaṃ, tantākulakamiva jātā tantākulakajātā, kilesakammavipākehi ativiya jaṭitāti attho. Kuliyā sakuṇiyā nīḍaṃ kulikaṃ, taṃ viya jātā kulikuṇḍikajātā. Muñcā viya, pabbajā viya ca bhūtā jātā muñjapabbajabhūtā. Tadubhayaṃ kira tiṇaṃ ākulaṃ jaṭitaṃ hutvā vaḍḍhati. Vaḍḍhiyā abhāvato apāyaṃ, dukkhagatibhāvato duggatiṃ, sukhasamussayato vinipatitattā vinipātañca, catubbidhaṃ apāyaṃ ‘‘khandhānañca paṭipāṭī’’tiādinā (visuddhi. 2.619; dī. ni. aṭṭha. 2.95 āpasādanāvaṇṇanā; saṃ. ni. aṭṭha. 2.2.60; a. ni. aṭṭha. 2.4.199; vibha. aṭṭha. 226 saṅkhārapadaniddesa; dha. sa. aṭṭha. nidānakathā; su. ni. aṭṭha. 2.523; udā. aṭṭha. 39; itivu. aṭṭha. 14, 58; theragā. aṭṭha. 1.67, 99; paṭi. ma. aṭṭha. 2.1.117; cūḷani. aṭṭha. 6; bu. vaṃ. aṭṭha. 2.58) vuttaṃ saṃsārañca nātivattati. Saṃsāro eva vā sabbo idha vaḍḍhiapagamādiatthehi apāyādināmako vutto kevalaṃ dukkhakkhandhabhāvato.

Paññābhūminiddesavaṇṇanā niṭṭhitā.

Iti sattarasamaparicchedavaṇṇanā.

18. Diṭṭhivisuddhiniddesavaṇṇanā

Nāmarūpapariggahakathāvaṇṇanā

662. Yā visuddhiyo sampādetabbāti sambandho. Imesu yathāvicāritesu khandhādīsu vipassanāya bhūmibhūtesu dhammesu. Ganthassa uggaṇhanaṃ vācuggatakaraṇaṃ uggaho, parito sabbathāpi atthassa ñātumicchā paripucchā, savanupaparikkhādivasena tadatthassa manasikāravidhi, tadubhayavasena yasmā tatthapi ñāṇaṃ svāsevitaṃ hoti, tasmā vuttaṃ ‘‘uggahaparipucchāvasena ñāṇaparicayaṃ katvā’’ti, khandhādīsu sutamayaṃ ñāṇaṃ uppādetvāti attho. Vitthāritameva, tasmā tattha vitthāritanayānusārena sīlavisuddhi sampādetabbāti adhippāyo. Upacārasamādhipi appanāsamādhi viya vipassanāya adhiṭṭhānabhāvato cittavisuddhiyevāti āha ‘‘saupacārā’’ti. Veditabbāti attano santāne nibbattanavaseneva veditabbā. Evañhi tā paccakkhato viditā nāma honti, tasmā veditabbā sampādetabbāti vuttaṃ hoti. Veditabbāti vā samāpattisukhādhigamavasena anubhavitabbāti attho. Na hi kevalena jānanamattena cittavisuddhiyaṃ patiṭṭhito nāma hoti, na ca tattha apatiṭṭhāya uparivisuddhiṃ sampādetuṃ sakkāti.

Nāmarūpānaṃ yāthāvadassananti nāmassa, rūpassa ca vibhajja yathābhūtasabhāvadassanaṃ. Nāmaggahaṇena cettha vedanādīnaṃ catunnaṃ tebhūmakānaṃ khandhānaṃ gahaṇaṃ, na ‘‘viññāṇapaccayā nāmarūpa’’nti ettha viya viññāṇaṃ vinā, nāpi ‘‘nāmañca rūpañcā’’ti (dī. ni. 3.304, 352; dha. sa. dukamātikā 109) ettha viya sanibbānehi lokuttarakkhandhehi saddhinti daṭṭhabbaṃ.



我来为您直译这段巴利文：
661.为什么？因为若不用智慧之剑劈开此轮回之轮，即使在梦中也没有任何人能超越轮回的恐怖，这是其关联。无底的、无立足处的、难以越过的、难以超越的。如同雷电之轮，即如同雷电之圈。因为那只有摧毁，没有不摧毁的运转，如此轮回之轮也只产生苦，所以称为"永恒摧毁"。
不用智慧之剑劈开就没有人能超越轮回的恐怖，为显示证明此义的经文而说"这也曾说"等。线的纠结为线团，如同线团般生起为线团生，为烦恼、业、果报所极度缠结，是其义。如鸟巢般生起为鸟巢生。如文奇草、巴巴加草般生成为文奇巴巴加生。据说这两种草生长时纠结缠绕。因为没有增长故为恶趣，因为是苦趣故为恶趣，因为从乐处堕落故为堕处，四种恶趣如"蕴的相续"等所说的轮回不能超越。或者一切轮回在此以无增长等义称为恶趣等，因为只是苦蕴的缘故。
慧地解说完毕。
如是第十七品解说完毕。
18.见清净解说
名色摄受论释
662.应当成就的诸清净，这是关联。在这些如实观察的蕴等作为观智基础的诸法中。记诵即是使成为口诵的学习，遍问即是以一切方式想要了知义理，以听闻、观察等方式作意其义理的方法，由于依这两者在其中智也得到善修习，因此说"依学习询问而修习智慧"，即是在蕴等中生起闻所成智的意思。已详说，因此依彼处详说的方法应当成就戒清净，这是其意趣。近行定如同安止定因为是观智的所依处而只是心清净，故说"具近行"。应知即是应当以在自相续中生起的方式而知。如此它们才能称为亲证所知，因此说应知即是应当成就。或者应知即是应当以获得定乐的方式体验的意思。因为仅仅知道并不能称为住立于心清净，不住立于其中就不能成就上位清净。
名色如实见即是分别见到名与色的如实自性。此处以名的概括是摄取欲界、色界、无色界的受等四蕴，不应理解为如"缘识有名色"中那样不包含识，也不应理解为如"名与色"中那样包含涅槃的出世间蕴。

663. Yāti pajjati etenāti yānaṃ, samathova yānaṃ samathayānaṃ, taṃ etassa atthīti samathayāniko. Jhāne, jhānūpacāre vā patiṭṭhāya vipassanaṃ anuyuñjantassetaṃ nāmaṃ, tena samathayānikena. ‘‘Ṭhapetvā nevasaññānāsaññāyatana’’nti idaṃ bhavaggadhammānaṃ ādikammikassa duppariggahatāya vuttaṃ. Lakkhaṇarasādivasena pariggahetabbā ñāṇena paricchijja gahetabbā, pariggahavidhi pana khandhaniddese (visuddhi. 2.421 ādayo) vuttā evāti adhippāyo. Ārammaṇābhimukhanamanaṃ ārammaṇena vinā appavatti, tena namanaṭṭhena, nāmakaraṇaṭṭhena vā. Vedanādayo hi arūpadhammā sabbadāpi ca phassādināmakattā pathavīādayo viya kesakumbhādināmantarānāpajjanato attanāva katanāmatāya nāmakaraṇaṭṭhena ‘‘nāma’’nti vuccanti. Atha vā adhivacanasamphasso viya adhivacanaṃ nāmaṃ antarena anupacitasambhārānaṃ gahaṇaṃ na gacchantīti nāmāyattaggahaṇatāya vedanādayo ‘‘nāma’’nti vuccanti, rūpaṃ pana vināpi nāmasavanaṃ attano ruppanasabhāveneva gahaṇaṃ gacchati. Vavatthāpetabbanti asaṅkarato ṭhapetabbaṃ, aññamaññaṃ, rūpena ca amissitaṃ katvā citte ṭhapetabbanti attho.

Nāmarūpapariggaho ca nāma yāvadeva tassa paṭinissajjanatthanti tadanurūpameva nidassanaṃ dassento ‘‘yathā nāmā’’tiādimāha. Ruppanatoti ettha ruppanaṭṭho ‘‘sītādivirodhipaccayasannipāte visadisuppattī’’tiādinā (visuddhi. mahāṭī. 2.432) khandhaniddesavaṇṇanāyaṃ vuttoyeva. Evaṃ visuṃ nāmapariggahaṃ, rūpapariggahañca dassetvā idāni ekajjhaṃ nāmarūpapariggahaṃ dassetuṃ ‘‘tato namanalakkhaṇa’’ntiādi vuttaṃ.

664. Iti arūpamukhena vipassanābhinivesaṃ dassetvā idāni rūpamukhena taṃ dassento ‘‘suddhavipassanāyāniko panā’’tiādimāha. Tattha samathayānikassa samathamukhena vipassanābhiniveso, vipassanāyānikassa pana samathaṃ anissāyāti āha ‘‘suddhavipassanāyāniko’’ti, samathabhāvanāya amissitavipassanāyānavāti attho. Ayameva vā samathayānikoti yathāvutto samathayāniko eva vā. Tena samathayānikassāpi rūpamukhena vipassanābhiniveso labbhati, na arūpamukhenevāti dasseti. Tesaṃ tesaṃ dhātupariggahamukhānanti ‘‘yaṃ thaddhalakkhaṇaṃ, ayaṃ pathavīdhātū’’tiādinā (visuddhi. 

我来为您直译这段巴利文：
663.以此行进故为乘，止即是乘为止乘，有此故为止乘者。这是安住于禅那或禅那近行而修习观的人的名称，即以彼止乘者。"除了非想非非想处"这是因为最高有的诸法对初学者难以摄取而说。以相、味等方式应当摄取，应当以智慧确定把握，但摄取方法在蕴的解说中已说，这是其意趣。趣向所缘是离开所缘就不运作，因为以彼趣向义，或以命名义。因为无色诸法受等和触等始终都是名称，不像地等那样可以有发、瓶等其他名称，由于以自身而有名称，以命名义称为"名"。或者如同表达触是表达，名是没有积集资具就不能被把握，因为受等以名为依而被把握故称为"名"，而色即使没有听闻名也能以自身变坏性而被把握。应当确立即是应当不混杂地安立，与其他和色不混杂地安立于心中，这是其义。
名色摄取仅仅是为了舍离它，为显示与此相应的譬喻而说"譬如"等。从变坏性，此中变坏义以"在寒等相违缘会遇时生起不同"等在蕴的解说注释中已说。如此显示个别的名摄取和色摄取后，现在为显示统一的名色摄取而说"从此趣向相"等。
664.如是显示从无色门入观后，现在为显示从色门入观而说"纯观乘者"等。其中止乘者从止门入观，观乘者不依止，故说"纯观乘者"，即是不与止禅修相混的观乘，这是其义。或者即是此止乘者，即是如前所说的止乘者。由此显示止乘者也可以从色门入观，不仅仅从无色门。从彼彼界摄取门，即如"坚硬相是地界"等所说。

1.308) saṅkhepamanasikārādivasena vuttesu terasasu dhātupariggahamukhesu. Kammasamuṭṭhāno nāma keso cammabbhantaragato. Tatthevāti tasmiṃyeva kammasamuṭṭhāne kese. Kāyappasādassa viya bhāvassāpi sakalasarīrabyāpitāya ‘‘bhāvassa atthitāyā’’ti vuttaṃ. Puna tatthevāti tasmiṃyeva kesasaññite rūpasamudāye. Aparānipīti pubbe vuttāni kammasamuṭṭhānāni vīsati, imāni āhārasamuṭṭhānādīni catuvīsati rūpānīti sabbānipi catucattālīsa, tañca kho tattha labbhamānasantatisīsasāmaññena veditabbaṃ. ‘‘Catucattālīsā’’ti ca idaṃ saddassa aniyatattā vuttaṃ. Na hi sabbakālaṃ utucittato rūpaṃ uppajjantaṃ sasaddameva uppajjatīti. Evanti yathā kese, evaṃ lomādīsu catusamuṭṭhānikesu. Catuvīsatikoṭṭhāsesūti dvattiṃsāya koṭṭhāsesu vakkhamāne aṭṭha koṭṭhāse apanetvā catuvīsatikoṭṭhāsesu. Sedādīnaṃ ātapūpatāpādinā, cittavikārena ca uppajjanato te utucittasamuṭṭhānā vuttā.

Dvattiṃsakoṭṭhāsagatesu rūpesu pākaṭesu jātesu tadaññānipi pākaṭāni hontīti tānipi dassetuṃ ‘‘apare’’tiādi vuttaṃ. Tattha apare dasa ākārāti tejovāyokoṭṭhāsavasena apare dasa ākārā. Kammajeti bhūtakathanaṃ, na visesanaṃ asitādiparipācakassa tejassa akammajassa abhāvato. Tathā cittajeti ca ekantacittasamuṭṭhānattā assāsapassāsānanti keci, taṃ na, acittajasantāne pavattānaṃ utujabhāvato. Abbhantaraṭṭhā eva hi te cittajā, na bahiddhā, tasmā tattha ‘‘cittaje’’ti idaṃ visesanameva, ayañca attho heṭṭhā ānāpānakathāyaṃ vuttoyeva. Sesesūti santappanādivasena ceva uddhaṅgamādivasena ca pavattesu tejovāyokoṭṭhāsesu.

Cakkhudasakādīsu padhānarūpaṃ cakkhādayoti tesu labbhamānaṃ vatthudvārabhāvaṃ avayavakiccaṃ samudāye āropetvā vuttaṃ ‘‘vatthudvāravasena pañca cakkhudasakādayo’’ti. Vatthuvasena hadayavatthudasakañcāti yojetabbaṃ, ekayoganiddiṭṭhānampi ekadeso anuvattatīti. Sabbānipīti yathāvuttagaṇanāyaṃ catunnavuticatusatādhikāni sahassarūparūpāni. Koṭṭhāsāvayavānaṃ pana tadavayavakalāpānañca bhede gayhamāne ativiya tato bahutaro rūpabhedo hoti, so pana bhedo idha ādikammikassa duppariggahoti na gahetabbo.

Kāmaṃ vatthuvasenāpi arūpadhammā pākaṭā honti, dvāravasena pana pariggaho anākuloti katvā vuttaṃ ‘‘dvāravasena arūpadhammā pākaṭāhontī’’ti . Sabbasaṅgāhikavasena ‘‘ekāsīti lokiyacittānī’’ti vuttaṃ, lābhino eva pana mahaggatacittāni supākaṭāni honti. Avisesenāti sādhāraṇato. Phassādayo hi satta cetasikā cakkhuviññāṇādīhipi uppajjanato sabbacittuppādasādhāraṇā. Sabbepi teti ekāsīti lokiyacittāni, taṃsampayuttaphassādayoti sabbepi te arūpadhamme. Ārammaṇādivibhāgena pana cittuppādabhede gayhamāne tato bahutaro eva hoti, so pana idha nādhippeto.



我来为您直译这段巴利文：
如"坚硬相是地界"等，在略作意等所说的十三种界摄取门中。业所生即是在皮内的发。就在彼处即是就在彼业所生发中。由于如同身净色，有分也遍及全身，故说"有有分"。再次就在彼处即是在彼称为发的色聚中。其他即是前面所说的二十种业所生，这些食所生等二十四种色，总共四十四种，这应当依在彼处可得的相续总说而理解。说"四十四"是因为声音的不确定性。因为不是任何时候从温度和心生起的色都伴随声音生起。如是即是如在发中，如是在毛等四因所生中。在二十四部分即是在三十二部分中除去将要说的八个部分而在二十四部分中。由于汗等由热等和心的变化而生起，所以说它们是温度和心所生。
在三十二部分的诸色明显生起时，其他也变得明显，为显示它们而说"其他"等。其中其他十种行相即是依火界风界部分而说的其他十种行相。业生是说元素，不是修饰语，因为消化所食等的火界不是业生的缘故。如是心生也是，有人说入出息是一向心所生，这不对，因为在无心相续中运行的是温度所生。因为它们是内在的才是心生，不是外在的，因此在彼处"心生"这是修饰语，这义在前面入出息论中已说。在其余即是在依热等和上行等而运行的火界风界部分中。
在眼十法等中主要色是眼等，在它们中可得的所依门性、部分作用安立于聚合而说"依所依门有五眼十法等"。应当连接"依所依有心所依十法"，即使是一处所说的也应当随顺一分。一切即是如前所说计数中的一千四百九十四色法。但若取部分支分及其支分聚的差别，则色的差别远远更多，但那差别在此初学者难以摄取故不应取。
虽然依所依处无色法也变得明显，但依门摄取不混乱，故说"依门无色法变得明显"。依总摄说"八十一世间心"，但对获得者大界心更加明显。不分别即是共通。因为触等七心所由于与眼识等一起生起而是一切心生共通。一切即是八十一世间心和与它相应的触等一切无色法。但若取所缘等差别的心生差别则更多，但那在此不是所要。;

665. Assa cakkhupasādassa nissayabhūtā pana catasso dhātuyoti sambandho. Sahajātarūpāni tassa cakkhupasādassa icceva sambandho. Tatthevāti tasmiṃyeva sasambhāracakkhupadese. Anupādinnarūpānīti pubbe vuttarūpānaṃ upādinnarūpattā vuttaṃ, akammajarūpānīti attho. Sesānīti paṭhamaṃ cakkhuno vuttattā tato sesāni, tena pana saddhiṃ catupaññāsa rūpāni honti. Cakkhudasakādīsu ekassapi aggahetabbato ‘‘avasesāni tecattālīsa rūpānī’’ti vuttaṃ. Saddassa aniyatattā taṃ aggahetvā ‘‘tecattālīsa rūpānī’’ti vatvā puna utucittasamuṭṭhāne dve sadde gahetvā ‘‘pañcacattālīsā’’ti kecivādo dassito.

Avasesarūpānīti ‘‘dasa dhātuyo’’ti vutte dvādasa rūpadhamme ṭhapetvā avasesāni cha nipphannarūpāni. Rūparūpāneva hi idha pariggayhanti, na rūpaparicchedavikāralakkhaṇāni. Cakkhusannissayarūpārammaṇabhāvasāmaññena, cittabhāvasāmaññena ca kusalākusalavipākatāya duvidhampi cakkhuviññāṇaṃ cittantveva vuttaṃ. Evanti iminā ‘‘cakkhuṃ nissāyā’’tiādinā vuttaṃ, avuttañca ‘‘sotaṃ nissāyā’’tiādikaṃ saṅgaṇhāti. Manoviññāṇadhātūti etthapi ‘‘ekā’’ti padaṃ ānetvā sambandhitabbaṃ ‘‘ekā manoviññāṇadhātū’’ti. Aḍḍhena ekādasa aḍḍhekādasa, aḍḍhaṃ vā ekādasamaṃ etāsanti aḍḍhekādasa. Aḍḍhaṭṭhamāti etthāpi eseva nayo.

666.Cakkhudhātuyaṃ vuttanayenevāti ‘‘yaṃ loko setakaṇhamaṇḍalavicitta’’ntiādinā (visuddhi. 2.665) vuttanayena.

667.Idha bhikkhu imasmiṃ sarīreti ajjhattaṃ vipassanābhinivesadassanavasena vuttaṃ. Teneva hi ekasseva bhāvassa gahitattā ‘‘sattarasarūpāni sammasanupagānī’’ti āha. Sammasituṃ sakkuṇeyyāni sammasanaṃ upagacchantīti sammasanupagāni, sammasanīyānīti attho. Ākāra-ggahaṇena viññattidvayaṃ vuttaṃ, vikāra-ggahaṇena lahutādittayaṃ, itarena ākāsadhātūti vadanti. Ākāra-ggahaṇena pana viññattidvayena saddhiṃ lakkhaṇarūpamāha. Tampi hi rūpānaṃ uppajjanādiākāramattanti. Antaraparicchedoti taṃtaṃkalāpānaṃ asaṅkarakāraṇatāya antarabhūto paricchedo . Yadi na sammasanupagāni, ākārādimattāni ca, kathaṃ rūpānīti āha ‘‘apica kho’’tiādi.



我来为您直译这段巴利文：
665.而作为此眼净色所依的四界，这是关联。俱生色是与彼眼净色，这就是关联。就在彼处即是就在彼具资具的眼处所。非所执受色是因为前面所说的色是所执受色而说，即是非业生色的意思。其余即是因为先说眼的缘故，从彼其余的，与彼一起成为五十四色。因为在眼十法等中连一个也不应取，故说"其余四十三色"。因为声音不确定，不取它而说"四十三色"，再取温度和心所生的两种声音而说"四十五"，这是某些人的说法。
余色即是说"十界"时，除去十二色法后余下的六种完成色。因为在此只摄取真实色，不摄取色的边际、变化、相。由于依眼和缘色所缘的共通性，以及心的共通性，善不善异熟两种眼识都称为心。如是以此"依眼"等所说和未说的"依耳"等都包含在内。意识界在此也应当带入"一"字连接为"一意识界"。十一个半为十一又半，或者它们的第十一个是半个故为十一又半。七个半在此也是同样的方法。
666.如在眼界所说的方法即是如"世间白黑轮杂饰"等所说的方法。
667.此比丘在此身即是依内观入处的显示而说。因此由于取一种有而说"十七色是可思维的"。能够思维、到达思维故为可思维的，即是应当思维的意思。以行相的摄取说两种表色，以变化的摄取说轻快等三种，以其他说虚空界，如是他们说。但以行相的摄取说与两种表色一起的相色。因为那也只是诸色生起等的行相。中间边际即是作为彼彼色聚不混杂因的中间边际。如果不是可思维的，只是行相等，如何是色？为此说"但是"等。

668. Evaṃ dvācattālīsāya koṭṭhāsānaṃ vasena vitthārato rūpapariggahaṃ tadanusārena vitthārato eva nāmapariggahaṃ vibhāvetvā tato saṃkhittasaṃkhittatarasaṃkhittatamavasena, aṭṭhārasadhātuvasena, dvādasāyatanavasena, pañcakkhandhavasena ca rūpārūpapariggahaṃ dassetvā atisaṃkhittanayenāpi dassetuṃ ‘‘yaṃ kiñci rūpa’’ntiādi vuttaṃ.

Yathā ca dhātuādivasena, evaṃ indriyasaccapaṭiccasamuppādavasenapi rūpārūpapariggaho veditabbo. Kathaṃ? Indriyavasena tāva cakkhādīni pañca, itthipurisindriyāni cāti satta indriyāni rūpaṃ, manindriyaṃ, pañca vedanindriyāni, saddhādīni pañca cāti ekādasa nāmaṃ, jīvitindriyaṃ nāmañca rūpañca, pacchimāni tīṇi idha anadhippetāni lokuttarattā. Dukkhasaccaṃ nāmañca rūpañca, samudayasaccaṃ nāmaṃ, itarāni idha nādhippetāni lokuttarattā. Paccayākāre ādito tīṇi aṅgāni nāmaṃ, catutthapañcamāni nāmañca rūpañca, chaṭṭhasattamaaṭṭhamanavamāni nāmaṃ, dasamaṃ nāmañceva nāmarūpañca, pacchimāni dve paccekaṃ nāmañca rūpañcāti evaṃ tattha tattha vuttanayānusārena indriyasaccapaccayākāravasenapi nāmarūpapariggaho kātabbo. Evaṃ pana nāmarūpapariggahassa vibhāgena kathane payojanaṃ heṭṭhā vuttameva.



我来为您直译这段巴利文：
668.如是依四十二部分的方式广说色摄取，随顺彼而广说名摄取后，从此依最略、更略、最极略的方式，依十八界的方式，依十二处的方式，依五蕴的方式显示色无色摄取，为显示极略方式而说"任何色"等。
如依界等方式，如是也应当依根、谛、缘起的方式了知色无色摄取。如何？首先依根而言，眼等五种和女根男根为七根是色，意根、五受根和信等五根为十一根是名，命根是名和色，后三种在此不意趣因为是出世间。苦谛是名和色，集谛是名，其他在此不意趣因为是出世间。在缘起中开始三支是名，第四第五是名和色，第六第七第八第九是名，第十是名和名色，后二支各自是名和色，如是依彼彼所说方法随顺而依根、谛、缘起的方式也应当作名色摄取。如是以分别方式说名色摄取的作用在前已说。

669. Kāmaṃ vedanādīsu arūpadhammesu na uttaruttarā viya purimapurimā sukhumā, tathāpi saṅghaṭṭanena vikāraāpajjanake rūpadhamme upādāya sabbepi te sukhumā evāti āha ‘‘sukhumattā arūpaṃ na upaṭṭhātī’’ti. Sammasitabbanti sammadeva lakkhaṇādito vīmaṃsitabbaṃ. Manasikātabbanti tathā citte ṭhapetabbaṃ. Pariggahetabbanti paricchedakārikāya paññāya paricchijja gahetabbaṃ. Vavatthapetabbanti aññamaññaṃ asaṅkarato vinicchitabbaṃ. Assāti yogino . Suvikkhālitanti suvisodhitaṃ. Ādikammikassa hi kammaṭṭhānaṃ pariggaṇhantassa yāva dhammā suparibyattaṃ na upatiṭṭhanti, tāva te tappaṭicchādakasammohabalena abhibhūtā avisuddhā nāma honti, asaṅkarato upaṭṭhānābhāvato aññamaññañca jaṭitā. Yadā pana sammasanādividhinā taṃ vibhūtaṃ hoti, tadā te suvikkhālitā, nijjaṭā ca nāma honti. Tenāha ‘‘yathā yathā hī’’tiādi. Ādikammikassa arūpadhammā yebhuyyena rūpadhamme ārabbha pavattanākārena gahaṇaṃ gacchantīti katvā vuttaṃ ‘‘tadārammaṇā arūpadhammā’’ti. Teneva hi heṭṭhā ‘‘tassevaṃ pariggahitarūpassa dvāravasena arūpadhammā pākaṭā hontī’’ti vuttaṃ, na vatthuvasenāti.

Idāni rūpapariggaho arūpapariggahassa upāyo, upatthambho cāti yathāvuttamatthaṃ upamāhi pakāsetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Mukhanimittanti mukhassa paṭibimbaṃ. Tatridaṃ upamāsaṃsandanaṃ – cakkhumā puriso viya yogāvacaro, tassa cakkhu viya yogino kammaṭṭhānapariggāhakañāṇaṃ, ādāsaṃ viya rūpapariggaho, mukhanimittaṃ viya arūpapariggaho, ādāsassa aparisuddhakālo viya rūpapariggahassa avikkhālitakālo, tadā mukhanimittassa apaññāyanaṃ viya rūpapariggahassa avisuddhatāya arūpadhammānaṃ anupaṭṭhānaṃ, ādāsassa punappunaṃ parimajjanaṃ viya rūpapariggahassa punappunaṃ visodhanaṃ, suparimajjite ādāse subyattaṃ mukhanimittassa paññāyanaṃ viya suvikkhālite nijjaṭe rūpapariggahe arūpadhammānaṃ suṭṭhu upaṭṭhānanti. Iminā nayena telatthikopamādīsupi yathārahaṃ upamāsaṃsandanaṃ veditabbaṃ. Tilapiṭṭhanti tilacuṇṇaṃ. Katakaṭṭhinti katakabījaṃ. Kalalakaddamanti tanukaddamaṃ.

Tappaccanīkakilesāti tassa arūpadhammapariggāhakañāṇassa vibandhabhāvena paṭipakkhabhūtā sammohādikilesā. Ucchuādiupamāsu idaṃ mukhamattassa dassanaṃ – yathā ucchurasaṃ gahetukāmo ucchūni ucchuyante pakkhipitvā ekavāraṃ dvivāraṃ yantakkamanamattena ucchurase anikkhamante na ucchūni chaḍḍetvā gacchati, yathā vā core gahetvā tehi katakammaṃ jānitukāmo dvattippahāramattena tesu tamatthaṃ akathentesu na te muñcati, yathā vā pana godammako goṇaṃ dametukāmo dhure taṃ yojetvā ekavāraṃ dvivāraṃ tasmiṃ pathena agacchante na vissajjeti, yathā ca dadhiṃ manthetvā navanītaṃ gahetukāmo dadhikalasiyaṃ manthaṃ pakkhipitvā sakiṃ, dvikkhattuṃ vā manthassa bhamanamattena navanīte anuppajjante na dadhiṃ chaḍḍeti, yathā vā pana macche pacitvā khāditukāmo ekavāraṃ dvivāraṃ aggidānamattena macchesu apaccantesu na te chaḍḍeti. ‘‘Atha kho naṃ punappunaṃ parimajjatī’’ti ettha vuttanayānusārena ‘‘atha kho naṃ ucchuyante punappunaṃ uppīḷetī’’tiādinā sabbattha upamattho yojetabbo.

Arūpadhammānaṃ upaṭṭhānākārakathāvaṇṇanā



我来为您直译这段巴利文：
669.虽然在受等无色法中，后后的不像前前的那样微细，但是相对于由相触而生变化的色法，它们全都是微细的，所以说"因微细故无色不显现"。应当思维即是应当从相等彻底观察。应当作意即是应当如是安立于心中。应当摄取即是应当以决定作用的慧确定把握。应当确立即是应当不混杂地决定。他的即是瑜伽行者的。清洗干净即是善净。因为初学者摄取业处时，只要诸法不清晰显现，就被遮蔽它们的愚痴力所制服而成为不清净，因为不能不混杂地显现而相互缠结。但当以思维等方法使它变得明显时，它们就成为清洗干净、无缠结。因此说"因为如是"等。由于对初学者无色法多数是缘色法的运行方式而被把握，所以说"缘彼的无色法"。因此在前面说"如是摄取色者，依门无色法变得明显"，而不是依所依处。
现在为以譬喻显示色摄取是无色摄取的方法和支持而说"譬如"等。面相即是面的影像。这是譬喻的对应 - 有眼者如同瑜伽行者，他的眼如同瑜伽者的业处摄取智，镜子如同色摄取，面相如同无色摄取，镜子不清净时如同色摄取未清洗时，那时面相不明显如同色摄取不清净时无色法不显现，再三擦拭镜子如同再三清净色摄取，善擦拭的镜子中面相清晰显现如同在清洗干净无缠结的色摄取中无色法善显现。以此方法在求油譬喻等中也应当依情况了知譬喻对应。芝麻粉即是芝麻末。迦他迦即是迦他迦种子。稀泥即是薄泥。
对它相反的烦恼即是对彼无色法摄取智以障碍而成为对立的愚痴等烦恼。在甘蔗等譬喻中这只是显示开端 - 如想取甘蔗汁者将甘蔗放入甘蔗榨中一次两次转动时甘蔗汁不出来也不丢弃甘蔗而去，或如抓到盗贼想知道他们所做之事一二次打击时他们不说也不放他们走，或如牛调教师想调教牛将它套在轭上一次两次它不走在道路上也不放弃它，或如搅拌酪想取生酥将搅拌棒放入酪瓶中一次两次转动时生酥不生也不丢弃酪，或如想煮鱼来吃一次两次生火时鱼不熟也不丢弃它们。如在"而再三擦拭它"中所说的方法，应当以"而在甘蔗榨中再三压榨它"等方式在一切处配合譬喻的意义。
无色法显现方式论释。

670. Ākirīyanti abhimukhā honti etehīti ākārā, arūpadhammānaṃ upaṭṭhānassa mukhabhūtā phusanānubhavanavijānanappakārāti āha ‘‘arūpadhammā tīhi ākārehi upaṭṭhahantī’’tiādi. Ārammaṇe pavattamānesu cittacetasikesu asatipi pubbāpariye phusanalakkhaṇo phasso, tattha sabbapaṭhamaṃ abhinipatanto viya hotīti vuttaṃ ‘‘paṭhamābhinipāto phasso’’ti. Tenassa phusanākārena supākaṭabhāvena upaṭṭhānaṃ dasseti. Phasse pana upaṭṭhite yasmiṃ ārammaṇe so phasso, tassa anubhavanalakkhaṇā vedanā, sañjānanalakkhaṇā saññā, āyūhanalakkhaṇā cetanā, paṭivijānanalakkhaṇaṃ viññāṇanti imepi pākaṭā hontīti āha ‘‘taṃsampayuttā vedanā’’tiādi. Evaṃ salakkhaṇasaṅkhepato catudhātuvavatthānavasena phassamukhena arūpapariggahaṃ dassetvā idāni vitthārato catudhātuvavatthānavasena taṃ dassetuṃ ‘‘tathā kese’’tiādi vuttaṃ. Tattha kese pathavīdhātūti kesasaṅkhāte pathavīkoṭṭhāse pathavīdhātu. Lakkhaṇavibhattito hi dhātuvavatthānadassanametaṃ.

Punapi dvinnaṃ dhātuvavatthānānaṃ vasena vedanāmukhena arūpapariggahaṃ dassetuṃ ‘‘ekassā’’tiādi vuttaṃ. Tattha tassa rasānubhavanakavedanāti thaddhabhāvasaṅkhātassa phoṭṭhabbasabhāvassa anubhavanavasena pavattavedanā.

Aparassāti etthāpi vuttanayeneva sambandho veditabbo. Tattha ārammaṇapaṭivijānananti thaddhatāsaṅkhātaphoṭṭhabbārammaṇapaṭivijānanaṃ. Kāyadvārābhinihataṃ, kevalaṃ vā manodvārikajavanaviññāṇamāha. Tañhi ‘‘pathavīdhātu kakkhaḷalakkhaṇā’’ti paṭivijānāti, itaraṃ pana kakkhaḷalakkhaṇapaṭivijānanamattamevāti.

Eteneva upāyenāti yvāyaṃ salakkhaṇasaṅkhepato, salakkhaṇavibhattito ca dhātuvavatthānavasena rūpapariggahaṃ dassetvā tattha ṭhitassa phassādimukhena arūpapariggaṇhanupāyo dassito, eteneva upāyena. Kammasamuṭṭhānakeseti catusamuṭṭhānakesato niddhārite kammasamuṭṭhānakese. Kakkhaḷalakkhaṇātiādinā nayenāti ādi-saddena na kevalaṃ ‘‘paggharaṇalakkhaṇā āpodhātū’’tiādinā lakkhaṇavisesena saddhiṃ dhātvantarāniyeva, atha kho ekasamuṭṭhānādibhedāni koṭṭhāsantarānipīti daṭṭhabbaṃ. Tenevāha ‘‘dvācattālīsāya dhātukoṭṭhāsesū’’ti. Sabbaṃ nayabhedaṃ anugantvāti yvāyaṃ dvācattālīsāya dhātukoṭṭhāsesu pathavīdhātuādīnaṃ lakkhaṇādito vavatthāpanavasena nānāvidho rūpapariggahanayo vutto, taṃ sabbaṃ nayabhedaṃ nayavisesaṃ anugantvā, cakkhudhātuādīsu rūpapariggahamukhesu arūpapariggahadassanavasena yojanā kātabbāti adhippāyo. Tatridaṃ yojanāmukhamattadassanaṃ – ekassa tāva ‘‘cakkhudhātu rūpābhighātārahabhūtappasādalakkhaṇā, daṭṭhukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇā vā’’tiādinā (dha. sa. aṭṭha. 600) nayena dhātuyo pariggaṇhantassa ‘‘paṭhamābhinipāto phasso, taṃsampayuttā vedanā’’ti sabbaṃ yojetabbaṃ. Tathā ‘‘yathāvuttalakkhaṇāya cakkhudhātuyā rasānubhavanakavedanā vedanākkhandho’’tiādi yojetabbaṃ. Tathā ‘‘yathāvuttalakkhaṇā cakkhudhātū’’ti, ‘‘ārammaṇapaṭivijānanaṃ viññāṇaṃ viññāṇakkhandho’’tiādinā sabbaṃ yojetabbaṃ. Āyatanādivasena rūpapariggahamukhesupi eseva nayo.



我来为您直译这段巴利文：
670.以此趣向故为行相，是无色法显现的门-触、体验、了知的方式，所以说"无色法以三种行相显现"等。在缘所运行的心心所中，即使没有前后，触以触相为特相，在那里好像最先冲击，所以说"最初冲击是触"。由此显示它以触的行相、善显明的状态而显现。但当触显现时，触所缘的那个所缘，受以体验为相，想以了知为相，思以策动为相，识以了别为相，这些也变得明显，所以说"与它相应的受"等。如是依自相略说以四界差别而依触门显示无色摄取后，现在为广说依四界差别而显示它而说"如是在发"等。其中在发中地界即是在称为发的地部分中的地界。因为这是依相分别而显示界差别。
再次为依两种界差别而依受门显示无色摄取而说"一者"等。其中彼味体验受即是依体验坚硬性质的触所生性而运行的受。
另一者在此也应当依所说方法了知关联。其中所缘了别即是了别坚硬性质的触所缘。说身门所击的或仅是意门速行识。因为那了别"地界以坚硬为相"，但其他只是坚硬相的了别而已。
以此方法即是已依自相略说和自相分别以界差别而显示色摄取，显示在此住立者以触等门摄取无色的方法，以此方法。在业所生发即是在从四因所生发中确定的业所生发。以坚硬为相等的方法，以等字不仅包含"流动为相是水界"等与特相一起的其他界，也应当理解为一因生等差别的其他部分。因此说"在四十二界部分中"。随顺一切方法差别即是在四十二界部分中已说的地界等以相等确立的种种色摄取方法，随顺彼一切方法差别、方法特别，应当依眼界等色摄取门而显示无色摄取作配合，这是其意趣。这里只是显示配合的门 - 首先对一者以"眼界以适合色撞击的清净大种为相，或以欲见为因的业所生大种清净为相"等方法摄取诸界者，"最初冲击是触，与它相应的受"应当配合一切。如是"受蕴是体验如说相的眼界之味的受"等应当配合。如是"如说相的眼界"和"识蕴是了别所缘的识"等应当配合一切。在依处等色摄取门中也是此方法。

671. Yathā nāma heṭṭhimajhānaṃ subhāvitaṃ vasībhāvaṃ pāpitameva uparijhānassa pādakaṃ padaṭṭhānaṃ hoti, na paṭiladdhamattaṃ, evaṃ rūpapariggaho suvisuddho nijjaṭo niggumbo eva arūpapariggahassa pādakaṃ padaṭṭhānaṃ hoti, na avisuddho, tasmā rūpārūpassa ekadesepi anupaṭṭhite so avisuddho eva nāma hoti, pageva bahūsu anupaṭṭhitesūti dassento āha ‘‘sace hī’’tiādi. Pabbateyyā gāvī viya bālā abyattā akhettaññū.

Khaggenāti khaggaggena. Samugganti mañjūsāsadisaṃ mahāsamuggaṃ. Apariggahitakammaṭṭhānassa avibhattaṃ viya upaṭṭhahantampi nāmarūpaṃ vibhattasabhāvameva, tassa ca vibhāgo kammaṭṭhānapariggahesu pākaṭo hotīti ca dassanatthaṃ samuggavivaraṇaṃ, yamakatālakandaphālanañca nidassanabhāvena vuttaṃ. Yamakatālakandañhi bhinnasantānampi abhinnaṃ viya upaṭṭhāti, evaṃ rūpārūpadhammāti. Sabbepi tebhūmake dhamme nāmañca rūpañcāti dvedhā vavatthapetīti ettha kiñcāpi sabba-saddo anavasesapariyādāyako, nāmarūpabhāvo pana aññamaññavidhuroti na tadubhayaṃ samudāyavasena parisamāpayetabbaṃ, tasmā ‘‘yadettha namanalakkhaṇaṃ, taṃ nāmaṃ. Yaṃ ruppanalakkhaṇaṃ, taṃ rūpa’’nti evaṃ dvedhā vavatthapetīti attho. Evaṃ vavatthapentoyeva ca tadubhayavinimuttassa tebhūmakadhammesu kassaci dhammassa abhāvato ‘‘sabbepi tebhūmakadhamme nāmañca rūpañcāti dvedhā vavatthapetī’’ti vuccati. ‘‘Nāmañca rūpañcā’’ti eteneva tassa duvidhabhāve siddhe ‘‘dvedhā vavatthapetī’’ti idaṃ nāmarūpavinimuttassa aññassa abhāvadassanatthaṃ. Tenevāha ‘‘nāmarūpamattato uddha’’ntiādi. ‘‘Sabbepi tebhūmake dhamme’’ti pana sabbaggahaṇañcettha sammasamanupagassa dhammassa anavasesetabbatāya vuttaṃ. Tañhi anavasesato pariññeyyaṃ ekaṃsato virajjitabbaṃ, tato ca cittaṃ virājayaṃ pamocetabbaṃ. Tenāha bhagavā –

‘‘Sabbaṃ, bhikkhave, anabhijānaṃ aparijānaṃ tattha cittaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Sabbañca kho, bhikkhave, abhijānaṃ parijānaṃ tattha cittaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā’’ti (saṃ. ni. 

我来为您直译这段巴利文：
671.如同下禅善修已达自在才是上禅的基础近因，而不是刚获得的，如是色摄取清净无缠结无密丛才是无色摄取的基础近因，不是不清净的，因此在色无色的一分也不显现时它就是不清净，何况在多分不显现时，为显示这点而说"因为如"等。如山中牛一样愚钝不明了不知田地。
以剑即是以剑尖。盒子即是如匣子般的大盒子。为显示未摄取业处者虽然显现为未分别的名色实是已分别的自性，它的分别在业处摄取中变得明显，所以以打开盒子和劈开孪生芭蕉茎作为譬喻。因为孪生芭蕉茎虽然是断开的相续也显现如同未断开，如是色无色法。把一切三地诸法分别为名和色，此中虽然一切字是无余的遍摄义，但名色性是相互矛盾的，所以不应当依聚合而完成这两者，因此"此中凡是趣向相的是名，凡是变坏相的是色"，如是分别为二，这是其义。如是分别者也因为在三地诸法中没有超出这两者的任何法，所以说"把一切三地诸法分别为名和色"。以"名和色"这已成就它是二种，"分别为二"这是为显示没有离开名色的其他。因此说"超过名色"等。而这里"一切三地诸法"的一切摄取是说应观察的法不应遗漏。因为那应当无余地遍知，一向地离染，从彼使心离染解脱。因此世尊说：
"诸比丘，不证知、不遍知一切，不使心于彼离染、不断，不能尽苦。诸比丘，但证知、遍知一切，使心于彼离染、断，能尽苦。"（相应部......

4.26-27).

Yadi tebhūmakaṃ dhammajātaṃ anavasesato gahitaṃ ‘‘nāmarūpa’’nti, yaṃ ito bāhirakehi padatthabhāvena parikappitaṃ, seyyathidaṃ – pakatiādi drabyādi jīvādi kāyādi. Tattha kathaṃ paṭipajjitabbanti? Ummattakavipallāsasadise asammāsambuddhapavedite kā tattha aññā paṭipatti aññatra ajjhupekkhanato. Atha vā tepi nāmarūpantogadhabhāvābhāvavasena nicchitā evāti veditabbā. Kathaṃ? Pakati, mahā, ahaṃkāro, tammattāni, indriyāni, bhūtāni, purisoti ete pakatiādayo. Tattha samabhāvena pavattamānānaṃ sattarajatamasaṅkhātānaṃ sukhadukkhamohānaṃ samudāyo pakati, padhānanti ca vuccati. Sattamattasampavedanīyo mahā, buddhīti keci. Sattarajādīsu abhimāno ahaṃkāro, asmimattāti keci. Saddaphassarūparasagandhā tammattāni aññamaññavisiṭṭhānaṃ pathavīādīnaṃ ekuttaratādassanato ekuttarāni tammattānīti vijjhavāsiekalakkhaṇehi tammattehi ekalakkhaṇā visesā sajiyanti, sukhumabhāvena pana nesaṃ sampavesanato ekuttaratāti keci. Sotādīni pañca savanādivuttikāni buddhindriyāni, vacanādānavicaraṇussaggānandakiccāni vācādīni pañca kammindriyāni. Mano antokaraṇaṃ, itaraṃ bāhirakaraṇaṃ. Gandhādīhi āraddhāni pathavīudakaaggivāyuākāsāni bhūtāni, cetanāsabhāvo purisoti evaṃ pakatiādīni sarūpato veditabbāni.

Tattha hi pakati tāva sukhadukkhamohamattatāya nāmaṃ, samavisamabhāvāpattito aniccā, dukkhā, saṅkhatā ca āpannā. Mahāpi ‘‘tasmā aliṅgato liṅgavisesāmatto mahā uppajjatī’’ti vacanato, buddhibhāvānujānanato ca nāmaṃ, aniccaṃ, saṅkhatameva ca āpannaṃ. ‘‘Tasmā mahato cha visesā sajiyantī’’ti sakkate vacanato ‘‘asmī’’ti gahaṇanimittabhāvānujānanena ahaṃkāro abhimānoti katvā nāmaṃ, tato eva aniccasaṅkhatabhāvāpatti cassa siddhā. Itaraṃ tammattapañcakaṃ gandharasarūpaphassasaddabhāvānujānanato rūpaṃ, arūpanti pana kāpilānaṃ micchābhinivesamattaṃ. Te hi soḷasa visesā pañca bhūtāni, ekādasindriyāni bhūtehi bhūtavisesānīti gandhāditammattehi tannissayāni pathavīāpotejovāyoākāsasaṅkhātāni bhūtāni icchitāni. ‘‘Tabbisesā ca nānājātikā ahaṃkārato ca indriyānī’’ti vacanato sotakāyacakkhujivhāghānavācāpāṇipādapāyūpatthāni ceva mano cāti ekādasindriyāni.


我来为您直译这段巴利文：
如果三地法类被无余地摄取为"名色"，那么外道所设想为实在的,譬如 - 胜性等、物质等、生命等、身体等。在其中应当如何行持呢？对于如同狂乱颠倒相似的非正等觉所说，除了舍弃之外还有什么其他行持？或者应当了知它们也是依是否包含在名色中而确定。如何？胜性、大、我慢、唯量、诸根、诸大、神我,这些是胜性等。其中以平等状态运行的乐、苦、痴称为三德的集合为胜性,也称为主要。大是七量所能感知的,有人说是觉。在三德中的我执是我慢,有人说是我量。声、触、色、味、香是唯量,因为显示地等相互差异的一一增上,所以是一一增上的唯量。有人说由于与具单一相的唯量相同而生单一相的差别,但由于它们以微细状态相入故一一增上。耳等五种有闻等作用的是觉根,语等五种有说话、取、行走、排泄、喜乐作用的是业根。意是内器官,其他是外器官。由香等所成的地、水、火、风、虚空是大种,以思为自性的是神我,如是应当了知胜性等的自性。
其中首先胜性以乐、苦、痴为量故是名,由于达到平等不平等状态故成为无常、苦、有为。大也由于"因此从无相生起有相差别的大"的说法,以及允许觉性故是名,而且成为无常、有为。由于在数论中说"因此从大生起六种差别",以及允许"我是"的执取因相故我慢是我执,如是是名,由此它的无常有为性也成就。其他五种唯量由于允许是香、味、色、触、声性故是色,说是无色只是迦毗罗外道的邪执着而已。因为他们所欲的十六种差别是五大种,十一根是由大种所成的大种差别,所以由香等唯量而有地、水、火、风、虚空称为大种为它们的所依。由于说"它们的差别是种种性质的,和从我慢有诸根",所以耳、身、眼、舌、鼻、语、手、足、大小便道以及意为十一根。


Tattha mano nāmaṃ, itarāni sabbāni rūpaṃ. Vācāti cettha atthāvajotakassa akkharasamudāyassa gahaṇaṃ. Imesaṃ pana dhammino dhammassa anaññatthassa icchitattā siddhāva aniccatā pariṇāmapakkhe, abhibyattipakkhepi yadi tabbisayañāṇuppādena abhibyañjanaṃ siddhāva aniccatā, atha tato pubbepi ñāṇaṃ attheva. Akkhabyattivādo pana siyāti idamettha disāmattaṃ. Drabyaguṇakammasāmaññavisesasamavāyā drabyādikā. Tattha pathavī āpo tejo vāyu ākāso kālo disā attā manoti nava drabyāni. Sadda rūpa rasa gandha phassa saṅkhā parimāṇāni puthūtva saṃyoga viyoga paratvā paratva buddhi sukha dukkha icchā dosa payatta gurutva dravatva sneha vegā saṅkhārā diṭṭhā ceti evamete tevīsati guṇā. Ukkhepanaṃ avakkhepanamākucanaṃ pasāraṇaṃ gamanamiti pañca kammāni. Aññamaññavisiṭṭhesu avisiṭṭhamabhidhānaṃ paccayo hoti. Saṃ-iti yato drabyaguṇakammesu sā atthi evāti etaṃ mahāsāmaññaṃ. Pathavīādīsu anuvattibyāvuttibuddhinimittaṃ drabyatvādi, taṃ yathā drabyatva guṇatva kammatva ghaṭatvādi, eso sāmaññaviseso. Iha tantesu paṭo, kapālesu ghaṭoti iheti yato hetuhetuphalānaṃ sambandho samavāyoti vutto, samavāyoti evamete drabyādikā.

Tattha pathavī āpa teja vāyū bhūtarūpaṃ, ākāsaṃ tesaṃ abhāvamattaṃ, paricchedo vā, candasūriyādiparivattanaṃ, dhammappavattiñca upādāya paññattimattaṃ kālo. Tathā disā, attā ca. Mano nāmaṃ. Saddarūparasagandhā rūpameva. Tathā phasso bhūtattayasabhāvato. Saṅkhā ekādikā taṃ taṃ upādāya paññattimattaṃ. Tathā avayavasamudāye guṇavisesavasena, saṇṭhānavisesavasena vā mahantaṃ dīghaṃ, tabbipariyāyato aṇu rassanti bhinnalakkhaṇadesesu puthutvanti. Bhinnadesajānaṃ sahabhāve saṃyogoti. Tadapāye viyogoti. Samānadisādesagatānaṃ rūpānaṃ mahadabbantarānaṃ vasena paramaparanti paññattimattaṃ. Buddhisukhadukkhaicchādosapayattā nāmameva. Gurutva dravatva snehavegā rūpadhammānaṃ pavattivisesato gahetabbākārā. Itaro saṅkhāro ñāṇassa pavattiviseso. Adiṭṭhopi dhammādhammabhāvato nāmameva. Ukkhepanaṃ avakkhepanaṃ ākucanaṃ pasāraṇaṃ gamananti rūpadhammānaṃ pavattimattaṃ. Sadisāsadisatāyaṃ sāmaññavisesasaññā, ayuttasambandhe samavāyasamaññāti drabyādīnampi nāmarūpantogadhatā daṭṭhabbā.


我来为您直译这段巴利文：
其中意是名，其他一切是色。此中语是指表达义理的字聚的执取。因为这些法与法非为他义而欲求，所以在变异论中无常性已成就，在显现论中如果以彼所缘智生而显现,无常性也已成就，那么在此之前也有智。但是字显论可能存在，这里只是方向而已。物、德、业、共相、差别、和合为物等。其中地、水、火、风、虚空、时、方、我、意为九种物。声、色、味、香、触、数、量、多性、结合、分离、远性、近性、觉、乐、苦、欲、瞋、勤、重性、流动性、粘着性、速度、行为、见等如是这些是二十三种德。上举、下降、收缩、伸展、行走为五种业。在相互差异中无差异的表述是因。"有"即在物德业中它存在,这是大共相。在地等中随转、差别、觉的因相是物性等,如物性、德性、业性、瓶性等,这是差别共相。如在线中布,在瓮片中瓶,如是因为说因果的关系是和合,如是这些是物等。
其中地、水、火、风是大种色,虚空是它们的无性而已,或是边际,时是依日月等运转和法的运行而假立而已。如是方位和我。意是名。声色味香即是色。如是触因为是三大种的自性。一等的数只是依彼彼而假立而已。如是在部分聚合中依德的差别或形状的差别是大和长,与此相反是微和短,故在不同相的处所是多性。在不同处所生者的共存是结合。在彼离去是分离。依处于同一方向的色的大中间的远近只是假立而已。觉、乐、苦、欲、瞋、勤唯是名。重性、流动性、粘着性、速度是应当从色法运行的差别而把握的行相。其他行为是智的运行差别。不见也因为是法非法性故唯是名。上举、下降、收缩、伸展、行走只是色法的运行而已。在相似不相似中是共相差别想,在不相应关系中是和合想,如是应当见到物等也包含在名色中。


Jīvājīvabandha puñña pāpāsava saṃvaranijjaravimokkhā jīvādikā. Tattha jīvoti attā. Puggaladhammādhammākāsakālesu ajīvasaññā. Tesu saddaphassarūparasagandhasaṇṭhānabandhabhedasukhumaparaaparāghātappabhācchāyojjākatamāni puggalalakkhaṇanti puggalo rūpaṃ rūpadhammānaṃ pavattiākāramattato. Dhammādhammā jīvapuggalānaṃ gatiṭṭhitimattatāya tadavisiṭṭhā . Ākāsakālā paññattimattaṃ. Bandho ‘‘kammapuggalantarasaṃyogo’’ti vacanato tehi anañño. Puññapāpāni nāmanti pākaṭameva. ‘‘Kammapuggalānamāsavo’’ti vacanato puññāpuññasambhave āsavasamaññāti tato avisiṭṭho āsavo. ‘‘Āsavanirodho saṃvaro’’ti vacanato paṭipakkhena puññāpuññanirodho saṃvaro. ‘‘Kammaphalappavattiyā pakatiyā appavatti nijjaro’’ti vacanato vipākanirodhanimittaṃ nijjaro. Mokkhopi ‘‘sabbakammavimokkho’’ti vacanato kammapuggalajīvaviyogo. Tattha kammapuggalānaṃ saddādilakkhaṇatāya rūpamattatā puññāpuññamattatāya arūpatā. Jīvo ca arūpamattamevāti ayaṃ drabyamokkho. Bhāvamokkho pana jīvassa rāgādibhāvāpariṇāmo rāgādayo nāmamevāti jīvādayopi nāmarūpantogadhā eva.

Kāyappavattigatijātibandhāpavaggā kāyādikā. Tattha pathavīāpatejavāyuattasukhadukkhesu kāyasamaññā. Tadavisiṭṭhā pavattigatijātibandhāpavaggā, ‘‘bhāvoti attho, kāyoti anatthantara’’nti vacanato kāyato aññaṃ kiñci natthi. ‘‘Pavattisaññā kiriyāsaṃyogavibhāgesū’’ti vacanato gatiādippakārena pavattā pathavīādayo eva pavatti upacāro. ‘‘Tasmiṃ anatthantara’’nti vacanato kāyato anaññā suramanujapetatiracchānanarakūpapattiyo gatiyo. Tāsu purimāpurimāvisiṭṭho gatīsu jātassa nicchayopi pavattimattanti tato anaññā kaṇhanīlarattapītasukkaatisukkasaṅkhātā jātiyo. Tā uttaruttaravisiṭṭhā aññāṇamoharāgadosatatvāsandassanappāyā sukkajāti, antā accantavimuttā avagāhitatvā cāti sukkajāti. ‘‘Dosesu bandhasamaññā’’ti vacanato aññāṇādilakkhaṇassa bandhassa jīvato anaññatā. Aññāṇādidosābhāvato apavaggasiddhīti kāyādayopi nāmarūpamattameva.

Yopi tattha tattha ‘‘puriso attā jīvo’’tiādipariyāyehi vutto attapadattho, sopi yathārahaṃ nāmarūpamattaṃ upādāya paññatto, nāmarūpamattameva vā. Tena vuttaṃ ‘‘tepi nāmarūpantogadhabhāvābhāvavasena nicchitā evā’’ti.

Sambahulasuttantasaṃsandanākathāvaṇṇanā

672.Soti so vipassanākammiko yogāvacaro. Evanti vuttappakāraparāmasanaṃ. Yāthāvasarasatoti yathābhūtasabhāvato. Nāmarūpaṃ vavatthapetvā etamatthaṃ saṃsandetvā vavatthapetīti sambandho. Lokasamaññāyapi pahānatthāya, pageva ‘‘satto jīvo’’ti pavattanakamicchābhinivesassāti adhippāyo. Nāmarūpamattatāya avinicchatattā, santānādighanabhedassa ca akatattā abhinivesena vinā samūhekattaggahaṇavasena ‘‘satto’’ti pavatto sammoho sattasammoho. Tassa vikkhambhanā asammohabhūmi. Sambahulasuttantavasenāti ‘‘yathāpī’’tiādinā idha vuttānaṃ, avuttānañca ‘‘rūpañca hidaṃ, mahāli, attā abhavissa, nayidaṃ rūpaṃ ābādhāya saṃvatteyyā’’ti (saṃ. ni. 

我来为您直译这段巴利文：
命、非命、束缚、福、罪、漏、防护、损耗、解脱是命等。其中命即是我。在补特伽罗、法、非法、虚空、时中有非命想。在它们中声、触、色、味、香、形状、束缚、差别、微细、远近、打击、光明、影、明暗为补特伽罗相,故补特伽罗是色,因为只是色法的运行行相。法非法因为只是命和补特伽罗的趣向和住立故与彼无差别。虚空和时只是假立。束缚因为说"业与补特伽罗的结合"故与彼等无差别。福和罪是名,这是明显的。因为说"业和补特伽罗的漏"故在福非福生起中有漏想,故漏与彼无差别。因为说"漏的止息是防护"故防护是以对治而止息福非福。因为说"业果运行的自性不运行是损耗"故损耗是以果报止息为因。解脱也因为说"一切业的解脱"故是业、补特伽罗、命的离别。其中业和补特伽罗因为以声等为相故只是色,因为只是福非福故是无色。命只是无色而已,这是物的解脱。但命的离染等状态的变化是状态的解脱,染等唯是名,故命等也包含在名色中。
身、运行、趣、生、束缚、解脱是身等。其中在地、水、火、风、我、乐、苦中有身想。运行、趣、生、束缚、解脱与彼无差别,因为说"状态即是义,身不是其他义"故除了身没有任何其他。因为说"在作用结合分离中有运行想"故以趣等方式运行的只是地等即是运行的假名。因为说"在彼中没有其他义"故趣向天人、饿鬼、畜生、地狱的投生与身无差别。在它们中与前前无差别的在趣向中生者的决定也只是运行,故称为黑、青、赤、黄、白、极白的诸生与彼无差别。它们后后差异,白生以无知、痴、贪、瞋、真实的显示为边,最终解脱以通达真实为边即是白生。因为说"在过失中有束缚想"故以无知等为相的束缚与命无差别。因为无无知等过失故解脱成就,如是身等也只是名色而已。
在彼彼处用"人、我、命"等同义词所说的我义,也是依各自情况假立为名色而已,或者只是名色。因此说"它们也是依是否包含在名色中而确定"。
多经对应论释
672.他即是那个修习毗婆舍那的瑜伽行者。如是即是指前说的方式。从真实性质即是从如实自性。建立名色后对应此义而建立,这是关联。为断除世间共许,何况"有情、命"等运行的邪执着,这是意趣。因为不确定只是名色性,未破坏相续等密集,所以无执着而依聚合一性执取而运行的"有情"的痴是有情痴。它的镇伏是无痴地。依多经即是依"譬如"等在此所说的和未说的"摩诃利,如果此色是我,此色就不会导致病"等（相应部......;

3.59; mahāva. 20) evamādinā sambahulānaṃ suttantānaṃ vasena. ‘‘Nāmarūpamattamevā’’tiādinā vuttamevatthaṃ sandhāyāha ‘‘etamattha’’nti.

Aṅgasambhārāti aṅgasambhārahetu. Tannimittaṃ taṃ amuñcitvā sati eva tasmiṃ ‘‘satto’’ti vohāro.

Agārantvevāti yathā kaṭṭhādīni paṭicca upādāya tesaṃ nāmaṃ vissajjetvā agāramicceva saṅkhaṃ samaññaṃ gacchati, evaṃ aṭṭhiādīni paṭicca upādāya tesaṃ nāmaṃ vissajjetvā rūpaṃ sarīramicceva saṅkhaṃ gacchatīti yojanā.

Dukkhameva sambhotīti dukkhadukkhatādibhedaṃ tividhaṃ dukkhameva sambhavati, yathāpaccayaṃ uppajjati, tadeva dukkhaṃ khaṇaṭṭhitipabandhaṭṭhitivasena tiṭṭhati ceva khaṇanirodhaāyukkhayanirodhādivasena nirujjhati cāti attho. Idāni dukkhamevāti evakārena nivattitamatthaṃ dassetuṃ ‘‘nāññatrā’’tiādi vuttaṃ. Tassattho – yathāvuttaṃ dukkhaṃ ṭhapetvā tato aññaṃ kiñci dhammajātaṃ na sambhavati, yo ‘‘satto’’ti vā ‘‘jīvo’’ti vā vucceyya, sabbena sabbaṃ abhāvā kuto tassa nirodhoti.

Upamāhināmarūpavibhāvanākathāvaṇṇanā

673.Ekenākārena saṇṭhitesūti yena pakārena akkhādīsu sanniviṭṭhesu rathasamaññā, tena ekena ākārena samavaṭṭhitesu ekajjhaṃ rāsikatesu . Evamevanti sannivesavisiṭṭhe avayavasamudāye santānavasena pavattamāne yathā ‘‘ratho gehaṃ muṭṭhi vīṇā senā nagaraṃ rukkho’’ti vohāramattaṃ, paramatthato pana rathādi nāma kiñci natthi, evamevaṃ. Upādānakkhandhesūti upādānakkhandhasaññitesu rūpārūpadhammesu samuditesu santānavasena pavattamānesu ‘‘satto jīvo’’ti vohāramattaṃ, paramatthato pana satto vā jīvo vā natthīti yāthāvato jānanaṃ. Idaṃ yathābhūtadassanaṃ ‘‘diṭṭhivisuddhī’’ti vuccati.



我来为您直译这段巴利文：
3.59（大品20）等等的多经的教导。关于"只是名色"等所说的义理而说"此义"。
因支分即是因为支分的原因。以彼为因不舍离它而仅在彼中有"有情"的言说。
正如房屋即是如依止木等而舍离它们的名称而称为房屋、共许,如是依止骨等而舍离它们的名称而称为色、身体,这是配合。
只生苦即是只生起苦苦等差别的三种苦,随缘而生,那苦依刹那住立、相续住立而住,依刹那灭、寿尽灭等而灭,这是其义。现在为显示以"只"字所遮遣的义而说"非余"等。其义是 - 除了如上所说的苦之外,不生起任何其他法类,那会被称为"有情"或"命",由于一切的无所有,如何有它的灭呢？
以譬喻显明名色论释
673.依一行相建立即是以轴等安置的那种方式而有车的共许,以那一个行相安立、合为一堆。正如是即是在以安置为差别的部分聚合中依相续而运行时,如有"车、屋、拳、琵琶、军队、城市、树"的言说而已,但第一义谛中没有任何称为车等的东西,正如是。在取蕴中即是在称为取蕴的色无色法聚合中依相续而运行时,有"有情、命"的言说而已,但第一义谛中没有有情或命,如是如实了知。这如实见称为"见清净"。

674.Tassāti sattoti gahitassa attano. Vināsanti niruddhassa vināsaṃ. Avināsanti avinassanaṃ, niccatanti attho. Dvayavaseneva hi attavādino ṭhitā, sassato attā, ucchijjatīti vā, ekaccasassatavādopi ettheva samavaruddhoti. Avināsaṃ anujānantoti buddhiādīnaṃ dhammānaṃ vināsaṃ icchantopi ‘‘dhammī nicco kūṭaṭṭho’’ti attano vināsābhāvaṃ anujānanto. Sassateti sassatagāhe. Patati katavināsaakatabbhāgamādidosappasaṅgatoti adhippāyo. Khīranvayassāti khīrassa anvayabhūtassa, phalabhūtassāti attho. Tadanvayassāti tassa attano anvayabhūtassa aññassa kassaci abhāvato. Olīyati nāmāti ‘‘sassato attā’’ti abhinivesena bhavābhirato hutvā bhavanirodhato saṅkocanaṃ āpajjanto bhaveyeva nilīyati nāma. Atidhāvati nāmāti tattha tattheva hi bhave attā ucchijjatīti ucchedavādī ‘‘ucchijjati attā’’ti gaṇhanto paraṃ maraṇā santaṃ bhavaṃ ‘‘natthī’’ti atikkamanto atidhāvati nāmāti vadanti. Kilesanirodhe pana kammassa avipaccanato bhavanirodhe icchitabbe tathā aggahetvā ‘‘taṃ taṃ bhavavisesaṃ āgamma attā ucchijjatīti evaṃ bhavanirodho hotī’’ti gaṇhanto taṃ atidhāvati nāma.

Pariyuṭṭhitāti abhibhūtā. Cakkhumantoti yathābhūtadassanasaṅkhātena ñāṇacakkhunā cakkhumanto.

Kāmabhavādibhedo bhavo āramitabbaṭṭhena ārāmo etesanti bhavārāmā. Tasmiṃ bhave ratā abhiratāti bhavaratā. Bhave sammodaṃ āpannāti bhavasammuditā. Tīhipi padehi bhavassādagadhitatāva vuttā. Cittaṃ na pakkhandatīti bhavassādagadhitattā eva bhavanirodhāvahe dhamme cittaṃ na anuppavisati. Nappasīdatīti na okappati. Na santiṭṭhatīti na patiṭṭhahati. Nādhimuccatīti na adhimuccati.

Aṭṭīyamānāti dukkhāpiyamānā. Harāyamānāti lajjamānā. Jigucchamānāti hīḷentā. Vibhavanti ucchedaṃ. Abhinandantīti vuttaabhinandanākāradassanaṃ ‘‘yato kira bho’’tiādi.

Bhūtanti khandhapañcakaṃ. Tañhi yathāsakaṃ paccayehi jātattā, paramatthato vijjamānattā ca bhūtanti vuccati. Bhūtatoti yathābhūtasabhāvato, salakkhaṇato, sāmaññalakkhaṇato ca.



我来为您直译这段巴利文：
674.它即是被执取为有情的我。灭即是已灭的灭。不灭即是不灭失,即是常性,这是其义。因为我论者只依两种方式而住立,我是常的或断灭,一分常论也包含在此中。允许不灭即是虽然欲求觉等诸法的灭,但允许"法者常住不变"而我无灭。在常见即是在常执。陷入已作灭、未作得等过失之过,这是意趣。乳的随行即是乳的随行物,是果,这是其义。它的随行即是因为没有作为彼我的随行的任何他物。称为陷入即是以"我是常"的执着而乐于有,达到对有的灭的退缩而称为只潜住于有中。称为超越即是说因为在彼彼有中我断灭故,执着"我断灭"的断见论者超越死后的有而说"无",称为超越。但因为在烦恼灭时业不成熟故应当欲求有的灭,不如是执取而执着"依某某特殊的有而我断灭,如是有灭",称为超越它。
遍起即是被征服。有眼即是以称为如实见的慧眼而有眼。
欲有等差别的有是他们所乐处义的园林故为乐有者。在彼有中喜乐欢喜故为爱有者。在有中到达欢喜故为有欢喜者。以三种句都只是说执着有的乐味。心不投入即是因为执着有的乐味故心不进入导向有灭的法。不净信即是不确信。不安住即是不建立。不胜解即是不胜解。
苦恼即是被逼恼。羞耻即是惭愧。厌恶即是轻视。无有即是断灭。欢喜即是显示如说的欢喜行相"尊者,因为从"等。
已生即是五蕴。因为彼依各自因缘已生故,第一义谛中存在故,称为已生。从已生即是从如实自性、自相和共相。;

675. Evaṃ sattagāhato avalīyanātidhāvanadose, yathābhūtadassanato nibbidādiguṇe ca suttavaseneva dassetvā idāni nāmarūpamattepi gamanādiattakiccasiddhiṃ dassetuṃ ‘‘tasmā’’tiādi vuttaṃ. Tattha tasmāti yasmā ‘‘asmī’’ti vā ‘‘aha’’nti vā gāhassa vatthubhūto satto nāma natthi, paramatthato nāmarūpamattameva, tasmā. Sace koci attā nāma natthi, kathamidha nāmarūpamatte gamanādiattakiccasiddhīti codanaṃ sandhāyāha ‘‘dāruyanta’’ntiādi. ‘‘Khāyatī’’ti etena yathā nijjīve dārumayayante abbhantare vattamānassa jīvassa vasena saīhassa sabyāpārassa viya upaṭṭhānamattaṃ paccayavisesato, evaṃ nijjīve nāmarūpamatte paccayavisesato gamanādiattakiccasiddhīti saīhassa sabyāpārassa viya upaṭṭhānanti dasseti.

Saccatoti bhūtato, paramatthatoti attho. Suññaṃ jīvena yantamiva abhisaṅkhataṃ paccayavasena pavattīti adhippāyo. Dukkhassa puñjo niccāturatāya tiṇakaṭṭhasadiso attasuññatāyāti attho. Etaṃ nāmarūpaṃ.

Yamakanti yugaḷakaṃ. So ca kho yamakabhāvo aññamaññasannissitabhāvenāti āha ‘‘ubho aññoññanissitā’’ti. Tato eva ca ekasmiṃ bhijjamānasmiṃ ubho bhijjanti. Na hi kadāci pañcavokārabhave rūpe nirujjhante arūpaṃ anirujjhantaṃ, arūpe vā nirujjhante rūpaṃ anirujjhantaṃ atthi. Svāyaṃ bhaṅgo paccayā paccayanirodheneva, nāmarūpanirodhoti attho. Paccayāti vā paccayabhūtā, aññamaññassa paccayā hontāpi ubho bhijjantiyevāti attho.

676.Daṇḍābhihatanti visesanena daṇḍaṃ, daṇḍābhighātassa paccayaṃ purisavāyāmañca dasseti, bheriyā pana visesitabbatā saddassa asādhāraṇakāraṇatāya. Teneva hi ‘‘aññā bherī’’ti bherīyeva gahitā, na daṇḍādayo. Adissamānarūpatāya saddaṃ nāmaṭṭhāniyaṃ katvā ‘‘evameva’’ntiādinā upamāsaṃsandanaṃ karoti.

Na cakkhuto jāyareti na cakkhāyatanato niggacchanavasena jāyanti. Na hi cakkhāyatanassa paccayabhāvūpagamanato pubbe phassapañcamakā labbhanti, na ca padesavanto, yena te tato niggaccheyyuṃ. Tenevāha ‘‘puñjo natthi anāgate’’ti (mahāni. 10). Na rūpatoti etthāpi eseva nayo. ‘‘No ca ubhinnamantarā’’ti idaṃ pana tesaṃ arūpadhammattā appadesatāya vuttaṃ. Kevalaṃ pana yasmiṃ khaṇe paccayasamavāyo, tadā uppajjanamattamevāti āha ‘‘hetuṃ paṭicca pabhavanti saṅkhatā’’ti, cakkhurūpālokamanasikārādibhedaṃ dhammajātaṃ nissāya paccayabhūtaṃ kāraṇaṃ labhitvā tehi samecca sambhūya katattā saṅkhatā phassādayo dhammā uppajjantīti attho. Tassā pana dhammānaṃ uppattiyā pākaṭaṃ rūpadhammapavattiṃ dassento ‘‘yathāpi saddo pahaṭāya bheriyā’’ti āha. Phassapañcamaggahaṇañcettha pākaṭaarūpadhammānaṃ dassanaṃ. Sesagāthāsupi eseva nayo.

Vatthurūpāti hadayavatthuto. Tannissayānaṃ arūpadhammānaṃ bahubhedattā sāmaññavohārena te dassetuṃ ‘‘saṅkhatā’’ti vuttaṃ.



我来为您直译这段巴利文：
675.如是依经显示从有情执著的退缩超越过失,以及从如实见的厌离等功德后,现在为显示在只是名色中也成就行走等我的作用而说"因此"等。其中因此即是因为没有称为"我是"或"我"执著的所缘的所谓有情,第一义谛中只是名色,所以。如果没有所谓的任何我,如何在只是名色中成就行走等我的作用?针对这个责难而说"木机关"等。以"显现"表示如同在无命的木制机关内运行的命者以力用的显现只是依特殊因缘,如是在无命的只是名色中依特殊因缘成就行走等我的作用,如以力用的显现。
从真实即是从存在,即是从第一义谛的意思。空无命如同机关依因缘运转,这是意趣。苦的堆积因为常苦故如草木,因为空无我,这是其义。这名色。
双即是一对。而且那双性是以相互依止性,所以说"两者互相依止"。正是从此当一者坏灭时两者都坏灭。因为在五蕴有中色灭时无色未灭,或无色灭时色未灭是从未有的。此灭是以因缘、因缘灭而已,即是名色灭的意思。或者因缘即是成为因缘,虽然成为互相的因缘两者也都灭,这是其义。
676.被杖击即是以差别词表示杖和杖击的因缘以及人的精进,而鼓则应当被差别为声音的不共因。正是因此取"其他鼓"即是鼓,而不是杖等。因为形色不可见而把声音放在名的位置,以"正如是"等作譬喻的对应。
不从眼生即是不以从眼处流出的方式而生。因为在成为眼处的因缘之前不得到以触为第五者,也非有处所,故它们不能从彼流出。正是因此说"未来无堆积"(大义释10)。不从色,在此中也是此理。但"不在两者中间"这是因为它们是无色法无处所而说。但是只在得到因缘和合的刹那才只是生起而已,所以说"有为诸法依因缘而生",依止眼色光明作意等差别的法类作为因缘而获得因,由于以彼等和合而作成故,有为的触等诸法生起,这是其义。为显示彼诸法生起的明显色法运行而说"如鼓被击时的声音"。此中取以触为第五是显示明显的无色法。在其他偈中也是此理。
从所依色即是从心所依。因为依彼的无色法有多种差别,故以共称来显示它们而说"有为"。;

677.Nittejanti tejahīnaṃ ānubhāvarahitaṃ. Yathā pana taṃ nittejaṃ, taṃ dassetuṃ ‘‘na khādatī’’tiādi vuttaṃ. Na hi aññathā saddahanussahanādīsu nāmaṃ ‘‘nitteja’’nti sakkā vattuṃ, nāpi rūpaṃ sandhāraṇābandhanādīsu. Teneva hi ‘‘rūpaṃ nitteja’’nti vatvā ‘‘na hi tassa khāditukāmatā’’tiādi vuttaṃ. ‘‘Atha kho’’tiādinā byatirekavasenāpi nāmarūpānaṃ nittejataṃyeva vibhāveti. Aññamaññasannissayena hi nāmarūpassa attakiccasiddhipi paccekaṃ asamatthatāvibhāvanameva. Tathā hi nāmarūpassa attasuññatā, nirīhatā, byāpāravirahatā ca suṭṭhutaraṃ pākaṭā honti.

Kathaṃ pana paccekaṃ asamatthānaṃ samuditabhāve samatthatā hoti? Asāmaggiyaṃ ahetūnaṃ sāmaggiyampi ahetubhāvāpattito. Na hi paccekaṃ daṭṭhuṃ asakkontānaṃ andhānaṃ satampi sahassampi samuditaṃ daṭṭhuṃ sakkotīti codanaṃ sandhāyāha ‘‘imassa panatthassā’’tiādi. Imaṃ upamaṃ udāharanti aṭṭhakathācariyā upamāyapi asiddhassa atthassa sādhetabbato. Tenevāha ‘‘upamaṃ te karissāmi, upamāyapidhekacce viññū purisā bhāsitassa atthaṃ jānantī’’ti (saṃ. ni. 

我来为您直译这段巴利文：
677.无力即是缺乏力量、无有威力。为显示它如何无力而说"不食"等。因为在信、忍等中不能说名是"无力",色在支持、束缚等中也不能。正是因此说"色无力"后而说"因为它没有想要吃的欲望"等。以"然而"等也以相违的方式显明名色的无力性。因为以相互依止而成就名色的自性作用也是显明各自的无能性。如是名色的空无我性、无作为性、无造作性就更加明显。
但是如何各自无能而在和合状态中有能力？因为在不和合中无因,在和合中也成为无因。因为各自不能见的百个或千个盲人聚集也不能见,针对这个责难而说"对此义"等。诸注释师引用此譬喻因为应当以譬喻成就未成就的义。正是因此说"我将为你作譬喻,有些智者依譬喻而知所说的义"(相

2.67). Tuṭṭhahaṭṭhoti yadipāhaṃ cakkhukaraṇīyaṃ kātuṃ na sakkomi, pādakaraṇīyaṃ pana kātuṃ sakkomi, tvañca cakkhukaraṇīyaṃ, tasmā amhākaṃ ubhinnaṃ sahitānañca vasena icchitadesasampatti sijjhatīti tuṭṭhahaṭṭho jaccandho. Tattha jaccandhotiādi upamopameyyasaṃsandanaṃ. Dhammānaṃ attalābho parapaṭibaddhoti vattabbameva natthi tato pubbe avijjamānattā, paṭiladdhattalābhassāpi parapaṭibaddhameva atthakiccanti dassetuṃ ‘‘na sakena tejena uppajjati, na tāsu tāsu kiriyāsu pavattatī’’ti vuttaṃ. Tesaṃ nāmarūpānaṃ aññamaññaṃ nissāya uppatti vā pavatti vā na ca na hotīti jaccandhapīṭhasappiupamāya sādhitamatthaṃ nigamento ‘‘asāmaggiyaṃ ahetūnaṃ sāmaggiyampi ahetukabhāvāpattito’’ti yathāvuttassa hetuno anekantikabhāvaṃ vibhāveti.

Paradhammavasānuvattinoti paresaṃ attato aññesaṃ hetupaccayasaṅkhātānaṃ dhammānaṃ vasena anuvattanasīlā. Attadubbalāti attanā dubbalā asamatthā. Parapaccayatoti paresaṃ dhammānaṃ paccayabhāvato. Etena janakapaccayaṃ vadati. Tenevāha ‘‘jāyare’’ti. Paraārammaṇatoti paresaṃ dhammānaṃ ārammaṇabhāvato. Etena upatthambhakapaccayaṃ vadati. Paccayaggahaṇaṃ vā rūpāpekkhaṃ, ārammaṇaggahaṇaṃ nāmāpekkhaṃ. ‘‘Paradhammehī’’ti idaṃ ārammaṇapaccayānaṃ visesanaṃ. Purimatthena hi vuttamevatthaṃ pacchimatthena pākaṭaṃ karoti. Pabhāvitāti uppāditā.

Nāvāyantikūpamāyapi nāmarūpānaṃ avasavattitaṃ vibhāvetuṃ ‘‘yathāpī’’tiādinā tisso gāthā vuttā. Nissāyāti patiṭṭhāya. Yantīti gacchanti. Manusse nissāyāti netubhūte niyāmakakammakārakādimanusse apassāya. Na hi tesaṃ araṇaggahaṇalaṅkārasaṇṭhāpanaudakussiñcanādikiriyāya vinā nāvā icchitadesaṃ pāpuṇāti. Ubhoti aññamaññaṃ nāvaṃ nissāya manussā, manusse nissāya nāvāti attho.

Evanti vuttappakārena. Nānānayehīti paṭhamādīnaṃ sattannaṃ jhānānaṃ, tesaṃ upacārānañca vasena cuddasa arūpapariggahamukhāni, catudhātuvavatthāne vuttānaṃ terasannaṃ dhātupariggahamukhānaṃ dhātāyatanakhandhamahābhūtavasena, idha vuttānaṃ avuttānañca indriyasaccapaṭiccasamuppannānaṃ vasena samavīsati rūpapariggahamukhāni, tāni paccekaṃ ‘‘phasso vedanā citta’’nti imesaṃ sammukhabhāvena upaṭṭhitānaṃ tiṇṇaṃ arūpadhammānaṃ vasena tiguṇitāni samasaṭṭhi, cuddasa arūpapariggahamukhāni, tāni cāti catusattatiyā nāmarūpapariggahanayehi ceva sambahulasuttantarathagehamuṭṭhivīṇāsenārukkhadāruyantanaḷakalāpibherijaccandhapaṅguḷanāvāmanussūpamāhi ca nāmarūpapamattatāvavatthāpananayehi ca. Sattasaññaṃ abhibhavitvāti anādikālabhāvitaṃ khandhapañcake attagāhaṃ vikkhambhetvā. Nāmarūpānaṃ yāthāvadassananti ‘‘idaṃ nāmaṃ, ettakaṃ nāmaṃ, na ito bhiyyo. Idaṃ rūpaṃ, ettakaṃ rūpaṃ, na ito bhiyyo’’ti ca tesaṃ lakkhaṇasallakkhaṇamukhena dhammamattabhāvadassanaṃ. Attadiṭṭhimalavisodhanato diṭṭhivisuddhīti veditabbaṃ. Etassevāti nāmarūpassa yāthāvadassanasseva.

Diṭṭhivisuddhiniddesavaṇṇanā niṭṭhitā.

Iti aṭṭhārasamaparicchedavaṇṇanā.

19. Kaṅkhāvitaraṇavisuddhiniddesavaṇṇanā

Paccayapariggahakathāvaṇṇanā



我来为您直译这段巴利文：
2.67)。欢喜愉悦即是"如果我不能做眼所应做的,但能做足所应做的,而你能做眼所应做的,所以依我们二人和合的力量能成就所欲去处",生盲者如是欢喜愉悦。其中生盲者等是譬喻和所譬事的对应。诸法的自体得到依他系缚不必说,因为在此之前不存在,即使已得到的自体也是作用依他系缚,为显示这点而说"不以自力生起,不在种种作用中运行"。那些名色互相依止而有生起或运行,不是没有,以生盲和跛子的譬喻证成此义而结论说"因为在不和合中无因,在和合中也成为无因",显明如上所说因的不确定性。
随顺他法力即是随顺他的、异于自的因缘所称诸法之力的习性。自弱即是以自身弱而无能。从他缘即是从他法的缘性。以此说生因缘。正是因此说"生起"。从他所缘即是从他法的所缘性。以此说支持缘。或者说缘是关于色,说所缘是关于名。"以他法"这是所缘缘的差别。以后义显明以前义所说的义。被生即是被生起。
以船夫譬喻显明名色的无自在性而说"譬如"等三偈。依止即是立足。去即是行走。依止人即是依止作为导者的舵手、工人等人。因为没有他们的持桨、装饰、船舶安置、注水等作用,船不能到达所欲去处。两者即是互相依船的人,依人的船,这是其义。
如是即是以所说的方式。以种种方法即是依初等七禅及其近行而有十四种无色摄取门,依四界差别所说的十三种界摄取门的界处蕴大种,以及此中所说未说的根谛缘起而有二十种色摄取门,它们各别依"触、受、心"这些现前显现的三种无色法而三倍成为六十,十四种无色摄取门,及彼等,如是以七十四种名色摄取方法以及以众多经中的车、屋、拳、琵琶、军队、树、木机关、芦束、鼓、生盲、跛子、船、人的譬喻等建立只是名色性的方法。克服有情想即是镇伏无始以来所修习的在五蕴中的我执。名色如实见即是"此是名,如是多名,不过于此。此是色,如是多色,不过于此"以及以观察它们的相为门而见只是法性。应当知道因为清净我见之垢故是见清净。只是这即是只是名色的如实见。
见清净义释释文结束。
如是第十八品释文。
19.度疑清净义释释文
缘摄取论释

678. Anantaraniddiṭṭhāya diṭṭhivisuddhiyā visayabhāvena dassitattā ‘‘etassevā’’ti vuttaṃ, na tadaññato visesanatthaṃ tadaññasseva abhāvato. Ajjhattaṃ vā hi vipassanābhiniveso hotu bahiddhā vā, ajjhattasiddhiyaṃ pana lakkhaṇato sabbampi nāmarūpaṃ anavasesato pariggahitameva hotīti. Paccayapariggahenāti hetumhi karaṇavacanaṃ. Paccayapariggahahetu hissa addhattayakaṅkhāvitaraṇaṃ hotīti, karaṇe vā etaṃ karaṇavacanaṃ paccayapariggahassa sādhakatamabhāvato kaṅkhāvitaraṇakiriyāya. Yadā hissa suparisuddho nijjaṭo niggumbo paccayapariggaho sijjhati, tadānena kaṅkhā vitarīyatīti. Vitaritvāti atikkamitvā, vikkhambhetvāti attho. Taṃ pana ñāṇaṃ tathādhigataṃ vasībhāvappattaṃ jhānaṃ viya yogino santāne pabandhavasena pavattatīti katvā vuttaṃ ‘‘ṭhitaṃ ñāṇa’’nti.

Tanti kaṅkhāvitaraṇavisuddhiṃ. Taṃ sampādetukāmo āpajjatīti sambandho. Yāthāvato diṭṭhaṃ nāmarūpaṃ tividhadukkhatāyogato rogo viya. Paccayā cassa rogasamuṭṭhānaṃ viya upaṭṭhahantīti imamatthaṃ dassento ‘‘yathā nāma…pe… pariyesatī’’ti āha. Saṃsāradukkhanimuggassa santānassa tato vimocetukāmatāvasena anukampitabbatā labbhatīti tamatthaṃ dassetuṃ ‘‘yathā vā panā’’tiādi vuttaṃ. Evameva ṭhite yadeke vadanti ‘‘anukampetabbakumārakadassanena tassa mātāpituāvajjanaṃ idha anudāharaṇaṃ nirodhetabbatāya nāmarūpassa anukampitabbatābhāvato’’ti, tadapāhataṃ hoti. Avassañcetaṃ evaṃ icchitabbaṃ, aññathā veneyyapuggalasantāne satthu mahākaruṇāpavatti eva vicāretabbā siyā. Mandabuddhitāya mandaṃ. Vuḍḍhataropi koci mandabuddhi hotīti tato visesanatthaṃ ‘‘kumāra’’nti vuttaṃ. Yo koci paṭhamavaye vattamāno ‘‘kumāro’’ti vuccatīti tato visesanatthaṃ ‘‘dahara’’nti vuttaṃ. Evampi yo ādhāvitvā paridhāvitvā vicāraṇako taruṇadārako, sopi ‘‘daharo’’ti vuccatīti tato nivattanatthaṃ ‘‘uttānaseyyaka’’nti vuttaṃ. Catūhipi padehi karuṇāyitabbataṃyeva dasseti. Āpajjatīti karoti.

Yathā panassa hetupaccayapariyesanāpatti hoti, taṃ dassetuṃ ‘‘so’’tiādi vuttaṃ. Tattha byatirekamukhena attho sādhito sammadeva sādhito hotīti ahetukabhāvaṃ tāva paṭikkhipanto ‘‘na tāvidaṃ nāmarūpaṃ ahetuka’’nti vatvā tattha kāraṇamāha ‘‘sabbatthā’’tiādinā. Hetumantarena sati sambhave sabbadhammānaṃ hetuabhāvo samānoti sabbasamānatā siyā, tathā ca sati sotapadesādīsu, bahiddhā ca cakkhuviññāṇādihetuabhāvoti sabbattha, cakkhādīnaṃ uppattito pubbe, paribhedato uddhañca hetuabhāvoti sabbadā ca andhādīnaṃ arūpīnaṃ, asaññīnañca hetuabhāvoti sabbesañca cakkhuviññāṇādīhi bhavitabbaṃ, hetuabhāvā visesato tañca natthīti āha ‘‘sabbattha sabbadā sabbesañca ekasadisabhāvāpattito’’ti. Nidassanamattañcetaṃ yadidaṃ ‘‘cakkhuviññāṇādīsu hī’’ti. Yattakā loke visesā, tehi sabbesaṃ, sabbakālañca bhavitabbanti adhippāyo. Ādi-saddena vā tesampi gahaṇaṃ katamevāti daṭṭhabbaṃ. Tasmā ahetukabhāve visiṭṭhatāya asambhavo evāti sabbattha ekasadisabhāvāpattito, sabbadā ekasadisabhāvāpattito, sabbesaṃ ekasadisabhāvāpattitoti paccekaṃ sambandho veditabbo. Evaṃ ahetubhāve paṭisiddhe visamahetuvādī vadeyya ‘‘na idaṃ ahetukaṃ kiñcarahi sahetukaṃ, kena pana hetunā sahetukanti? Issarādinā’’ti.


我来为您直译这段巴利文：
678.因为显示是紧接着所说见清净的对象而说"只是这",不是为了区别于其他,因为没有其他的存在。因为不论内观的修习是在内或在外,当成就内时,一切名色从相上都已被完全摄取了。以缘摄取即是因的具格语。因为由于缘摄取而有三世的度疑故,或者这是具格语作为工具,因为缘摄取是度疑作用最有效的工具。因为当他完成清净无纠缠无蔓藤的缘摄取时,由此度脱疑惑。度即是超越,即是镇伏的意思。而那智如同已如是证得的禅那达到自在一样,在瑜伽行者相续中以相续方式运行,故说"住立智"。
它即是度疑清净。欲成就它而趣入,这是关联。如实所见的名色因为具有三种苦性如同病。它的诸缘如同病的生起而显现,显示此义而说"譬如......寻求"。能得到沉没在轮回苦中的相续因欲使其从中解脱而应当悲愍,为显示此义而说"或者如"等。如是安立时某些人说"此处不举悲愍婴孩的譬喻而使其父母注意,因为名色是应当灭的故无可悲愍性",这被否定。而且这必须如是欲求,否则应当考察世尊的大悲在所化有情相续中的运行。因愚钝性而愚钝。有些长者也是愚钝,为区别于此而说"童子"。任何住在初期者称为"童子",为区别于此而说"幼小"。如是也有跑来跑去游玩的年幼儿童称为"幼小",为遮遣此而说"仰卧者"。以四个词都只是显示应当悲愍性。趣入即是作。
为显示他如何趣入寻求因缘,而说"他"等。其中以差别的方式而成就义很好地成就,所以首先否定无因性而说"这名色不是无因的",并说明其中的原因以"一切处"等。若无因而有生起,则一切法无因相同,如是则在耳处等和外在的眼识等无因,在眼等生起之前和坏灭之后等一切时都无因,对所有盲等无色者和无想者等眼识等都无因,因为无因故特别没有那个差别,故说"在一切处、一切时、一切者成为一样性"。这只是举例说"因为在眼识等中"。意思是凡是世间的差别,对一切者在一切时都应当如是。或者以"等"字也摄取了它们,应当如是见。因此在无因性中不可能有特殊性,所以应当了知各别关联说在一切处成为一样性,在一切时成为一样性,对一切者成为一样性。如是否定无因后,不平等因论者会说"这不是无因而是有因,但是以什么因有因呢？以自在天等"。


Ādi-saddena pakatipurisapajāpatikālādīnaṃ gahaṇaṃ veditabbaṃ, taṃ paṭikkhipanto āha ‘‘na issarādihetuka’’ntiādi. Na nāmarūpaṃ issarādihetukaṃ nāmarūpato aññassa anupalabbhamānattā issarapakatiādinameva abhāvato. Yadi pana asato issarādito nāmarūpassa uppatti, evaṃ sati sā eva sabbattha sabbadā sabbesaṃ ekasadisatā āpajjati. Atha nāmarūpamattameva issarādihetukaṃ, nāmarūpañca ahutvā sambhavantaṃ, hutvā ca vinassantaṃ dissatīti issarādīhipi tādisehi bhavitabbaṃ. Tathā ca tadapi sappaccayaṃ saṅkhatamevāti tassāpi paccayapariggaho kātabbo. Atha taṃ nuppajjati, ahetukatā tassa āpannā. Tenāha ‘‘ahetukabhāvāpattito’’ti.

Apica na issarādihetukaṃ nāmarūpaṃ. Kiṃ kāraṇaṃ? Kamena uppattito. Yadi hi evaṃ niccaṃ issarādisaññitaṃ kammakilesindriyārammaṇādinirapekkhakāraṇampi siyā, sabbesaṃyeva ekajjhaṃ uppatti siyā, yattakehi tato uppajjitabbaṃ. Kasmā? Kāraṇassa sannihitabhāvato. Yadi pana tassa icchāvasena tassa uppattiṃ parikappeyyuṃ, tāsañca icchānaṃ ekajjhaṃ uppattiyaṃ ko vibandho. Atha aññampi kiñci kammakilesindriyārammaṇādiapekkhitabbaṃ atthīti ce? Tadeva hetu kāraṇaṃ, kimaññena adiṭṭhasāmatthiyena parikappitena payojanaṃ? Diṭṭhañhi kammādīnaṃ sāmatthiyaṃ tadaññapaccayasannidhānepi tadabhāve abhāvato. Yathā hi rūpālokamanasikārasannidhānepi cakkhuno abhāve cakkhuviññāṇassa abhāvaṃ, bhāve ca bhāvaṃ disvā cakkhuno cakkhuviññāṇuppādanasamatthatā atthīti viññāyati. Yathā ca yvāyaṃ yamakānampi samānānaṃ janakajananīsukkasoṇitādibāhirapaccayasamabhāvepi sattānaṃ hīnapaṇītatādiviseso dissati, so ca sasantāne tādisassa aññassa hetuno abhāvā kammakilesahetukoti tassa tattha samatthatā atthīti viññāyati, na evamissarādikassa. Kāraṇassa hi bhāvābhāve phalassa bhāvābhāvehi kāraṇassa samatthatā viññāyeyya. Na ca sannihite tadakāraṇassa nāmarūpassa issarādivekallena katthaci anuppatti diṭṭhā, tasmā akāraṇamissaro.

Athāpi saggo evaṃ issarādihetuko vucceyya, sopi saggappakāro sabbakālaṃ tato nibbatteyya. Na hi sannihitakāraṇassa phalassa anuppatti yuttā. Nicce ca sati aññanirapekkhakāraṇe saggassa ādiyeva na yutto, yāva issarādikaṃ kāraṇaṃ, tāva sabbassa atthibhāvappasaṅgato. Athāpi vadeyya ‘‘aññepi yathārahaṃ paccayā hontiyeva, issarādikampi tesaṃ sahakārīkāraṇaṃ hotī’’ti. Yadettha vattabbaṃ, taṃ heṭṭhā vuttameva. Yadi paro vadeyya ‘‘idha buddhipubbo bhāvānaṃ racanāviseso diṭṭho, yathā taṃ ghaṭagehādīnaṃ. Atthi ca ajjhattikabāhirānaṃ sarīrapadumādīnaṃ racanāviseso, tasmā tenāpi buddhipubbena bhavitabbaṃ. Yassa ca so buddhipubbo, so issarādiko, tasmā tena nāmarūpasaññitassa lokassa kāraṇena bhavitabba’’nti. Tayidaṃ asiddhaṃ, racitā sarīrapadumādayoti tattheva uppannattā. Uppannassa hi sannivesavasena tathā tathā paṭṭhapanaṃ ‘‘racanā’’ti vuccati. Anekantiko cāyaṃ abuddhipubbassāpi diṭṭhattā. Diṭṭho hi nhāruādīnaṃ aggisaṃyogena racanāviseso, tathā visussantānaṃ pubbacammādīnaṃ. Yadi panāyamissarādiko gavassajagadrabhādīnaṃ karīsāvatte paṭimahutaṃ raceyya, ummatto viya vikkhitto siyā. Kiñcāyaṃ lokaṃ sajjento attatthaṃ vā sajjeyya lokatthaṃ vā.


我来为您直译这段巴利文：
应当知道以"等"字摄取原质、神我、生主、时间等,否定它而说"不是自在天等为因"等。名色不是以自在天等为因,因为除名色外不可得其他,故自在天、原质等本无。如果无的自在天等生起名色,如是则在一切处、一切时、一切者成为一样性。如果只是名色以自在天等为因,而名色是不存在而生起,存在而坏灭可见,则自在天等也应当如是。如是则它也是有缘的有为,故也应当对它作缘摄取。如果它不生起,则它成为无因。因此说"成为无因性故"。
而且名色不是以自在天等为因。什么原因?因为次第生起。因为如果这样称为常的自在天等无需业、烦恼、根、所缘等的因,则一切应当同时生起,凡是应当从彼生起的。为什么?因为因存在故。如果按照它的欲求而设想它的生起,那些欲求同时生起有什么障碍。如果说还应当期待其他什么业、烦恼、根、所缘等?那就是因,有什么需要别的未见能力而设想的用处?因为已见业等的能力,在其他缘存在时若它不存在则不存在。因为如色、光明、作意存在时,如见到眼不存在则眼识不存在,存在则存在,故知道眼有生起眼识的能力。如见到这双生者虽然有相同的父母精血等外缘平等,有情却有下劣、殊胜等差别,它因为在自相续中无如是其他因故是业烦恼为因,故知道它在此有能力,但自在天等不如是。因为应当由于因的存在与不存在导致果的存在与不存在而知道因的能力。但不见当它的因不存在时名色因为缺乏自在天等而在某处不生起,所以自在天不是因。
即使如果说天界是以自在天等为因,那种天界形态也应当一切时从彼生起。因为当因存在时果不生起是不合理的。而且若是常的无需他缘的因,天界最初也不合理,因为只要自在天等的因存在,则一切都有存在之过。如果也说"其他相应的诸缘也存在,自在天等也是它们的俱有因"。对此应当说的在前已说。如果他人说"此处见到有情智为前导的造作差别,如瓦器、房屋等。也有内外身体、莲花等的造作差别,所以也应当有那智为前导。它是谁的智为前导?是自在天等,所以应当是称为名色的世间的因"。这是不成立的,因为身体、莲花等是造作者,因为在彼处生起。因为已生起者依安置而如是如是安立称为"造作"。而且这是不确定的,因为也见到无智为前导的。因为见到筋等由火结合的造作差别,如是腐肉、皮等干燥的。如果这自在天等造作牛马山猪驴等粪秽的形状,则如疯狂般散乱。而且这造作世间是为自利还是为世间利益。


Tattha ca yadi purimo makkho katakicco na siyā lokena sādhetabbassa atthibhāvato. Atha dutiyo, kasmā lokassa ahitadukkhāvahaṃ pāpaṃ nirayādiṃ, jarāmaraṇādiñca sajati? Atha tadubhayaṃ anāmasitvā kīḷatthaṃ sajati. Kīḷā ca nāma ratiatthā hoti. Vinā kīḷāya ratiṃ ajānantānaṃ ratiatthañca kīḷamārabhanto ratiyaṃ issaro anissaro siyā. Atha payojananirapekkho, sabbakālaṃ sajeyya, tassa cāyaṃ sajanasamatthatā ahetukā vā siyā sahetukā vā. Ahetukā ce, sabbesaṃ siyā sahetukā vā. Ahetukā ce, sabbesampi siyā. Atha sahetukā, so cassa hetu parato vā sambhūto siyā attato vā. Tattha parato ce sambhūto, yadassa so laddho, tassāyaṃ veyyāvaccakarasadiso siyā. Atha attato taduppattito pubbe ayaṃ kīdiso loko cāti sabbamidaṃ ālunavisiṇaṃ ākulabyākulaṃ goyūthena gatamaggasadisapheṇapiṇḍasamaṃ avimaddakkhamaṃ asāraṃ. Tiṭṭhatu pasaṅgo, yathādhikatameva vaṇṇayissāma. Tasmāti yasmā idaṃ nāmarūpaṃ na ahetukaṃ, nāpi issarādivisamahetukaṃ, tasmā. Teti hetupaccayā.



我来为您直译这段巴利文：
其中如果是前者则不会完成应作,因为有世间应当成就的存在。如果是后者,为何造作对世间有害苦的恶、地狱等和老死等?如果不涉及两者而为游戏而造作。游戏即是为乐。不知道离游戏的乐而开始为乐而游戏的自在天会成为非自在。如果不期待目的,则应当一切时造作,而它的这造作能力或是无因或是有因。如果无因,则一切都应当有。如果有因,则它的那因或是从他生起或是从自生起。其中如果从他生起,当它获得那个时,这将如同仆从。如果从自生起,则在它生起之前这世间如何?这一切都是混乱纷乱,如牛群所行道般的泡沫团一样不堪压迫无实质。让讨论到此为止,我们只解说如所说的。因此即是因为这名色不是无因,也不是以自在天等为不平等因,所以。它们即是因缘。

679. Oḷārikattā, supākaṭattā ca rūpassa paccayapariggaho sukaroti ‘‘imassa tāva rūpakāyassā’’tiādinā paṭhamaṃ tassa paccayapariggahavidhiṃ ārabhati. Tattha yathā nāmarūpassa paccayapariggaho ahetuvisamahetuvādanivattiyā hoti, evaṃ nibbidāvirāgāvahabhāvena tattha abhiratinivattiyāpi icchitabboti taṃ gabbhaseyyakavasena dassento nibbattaṭṭhānassa sucibhāvapaṭisedhanamukhena asucibhāvaṃ vibhāvetuṃ ‘‘ayaṃ kāyo’’tiādimāha. Tattha uppalādīni asuciṭṭhāne nibbattānipi sayaṃ sucisammatānevāti taṃdassanatthaṃ abbhantaraggahaṇaṃ. Tenāha bhagavā –

‘‘Yathā saṅkāradhānasmiṃ, ujjhitasmiṃ mahāpathe;

Padumaṃ tattha jāyetha, sucigandhaṃ manorama’’nti. (dha. pa. 58);

‘‘Nibbattatī’’ti idaṃ mātukucchiyaṃ paṭisandhipavattīsu rūpakāyassa nibbattanasāmaññato gahetvā vuttaṃ, na paṭhamābhinibbattimattaṃ. Evañca katvā āhārassa upatthambhakapaccayatāvacanaṃ, udarapaṭalassa pacchato karaṇādivacanaṃ, duggandhajegucchapaṭikkūlatāvacanañca samatthitaṃ hoti. Evamavaṭṭhite yadekaccehi piṭṭhito, purato ca karaṇaṃ kiṃ siyā paṭisandhikāletiādi vuttaṃ, taṃ apāhataṃ hoti. ‘‘Nibbattakattā’’ti iminā bījaṃ viya aṅkurassa avijjādayo rūpakāyassa asādhāraṇakāraṇatāya hetūti dasseti. ‘‘Upatthambhakattā’’ti iminā pana aṅkurassa pathavīsalilapārisiādayo viya āhāro sādhāraṇakāraṇatāya paccayoti dasseti.

Pañca dhammā hetupaccayāti avijjādayo pañca dhammā yathārahaṃ hetu ca paccayo cāti attho. Bhavesu vijjamānadosapaṭicchādanapatthanā daḷhaggāhabhāvena saṅkhārabhavānaṃ hetubhūtā janakasahāyatāya bhavanikanti taṃsahajātaāsannakāraṇattā abhisaṅkhārikā, apassayabhūtā cāti ‘‘mātā viya dārakassa upanissayā’’ti vuttā. Yathā pitu janitasukke puttassa uppattīti pitā janako, evaṃ kammaṃ sattassa uppādakattā janakaṃ vuttaṃ. Yathā dhāti jātassa dārakassa posanavasena sandhārikā, evaṃ āhāro uppannassa kāyassāti sandhārako vutto.

Kāmañcettha avijjādayo nāmakāyassāpi paccayo, pakārantarena pana tassa pākaṭaṃ paccayapariggahavidhiṃ dassetuṃ ‘‘cakkhuñca paṭiccā’’tiādi vuttaṃ. Tattha cakkhuñcāti ca-saddo samuccayattho. Tena cakkhuviññāṇassa āvajjanādiajjhattaṃ sabbaṃ paccayajātaṃ saṅgaṇhāti. Rūpe cāti pana ca-saddena yathā bahulaṃ bāhirarūpaṃ cakkhuviññāṇassa ārammaṇapaccayo, evaṃ aññampi bāhiraṃ paccayajātaṃ saṅgaṇhāti. Paṭiccāti paccayabhūtaṃ laddhāti attho. Tena cakkhussa nissayapurejātaindriyavippayuttaatthiavigatavasena, rūpassa ārammaṇapurejātaatthiavigatavasena, itaresañca saṅgahitānaṃ anantarādisahajātādivasena paccayabhāvaṃ dasseti. Vacanabhede pana kāraṇaṃ heṭṭhā vuttameva. Ādi-saddena ca phassādīnaṃ viya sahapaccayehi sotaviññāṇādīnaṃ saṅgaho veditabbo ‘‘tiṇṇaṃ saṅgati phasso’’tiādipāṭhassa (ma. ni. 1.204; 3.421, 425-426; saṃ. ni. 

我来为您直译这段巴利文：
679.因为色的粗显性和明显性,所以缘摄取容易,以"首先对这色身"等开始说明它的缘摄取方法。其中如同名色的缘摄取是为了遮止无因和不平等因论,如是也应当欲求以厌离离欲的导致性而遮止对此的爱乐,所以依胎生者的方式显示,以否定生处的净性为门而显明不净性而说"此身"等。其中莲花等虽生在不净处但自身被认为净,所以为显示这点而说"内"。因此世尊说：
"如在大路边,
抛弃的垃圾堆,
莲花生其中,
净香令意悦。"(法句经58)
"生起"这是就母胎中结生和转起色身的生起普遍性而说,不只是最初生起。如是而作则说食的支持缘性、腹膜的后面作等的说明和恶臭可厌可憎性的说明都成立。如是安立时,某些人所说的"在背后、前面的作成怎么会是在结生时"等就被否定。以"能生"表示无明等如种子对芽一样是色身的不共因性的因。以"支持"表示食如对芽的地、水等一样是共因性的缘。
五法为因缘即是无明等五法各自为因和缘的意思。遮蔽诸有中存在的过失的希求以坚固执著性而作为诸行有的因,以生者助伴性而作为有欲,因为是俱生和亲近因故是能行的、作为依止而说"如母亲对儿童的依止"。如父亲的所生精液而生儿子故父亲是生者,如是业是有情的生起者故说是生者。如乳母对已生儿童以养育方式而维持,如是食对已生身故说是维持者。
虽然此中无明等也是名身的缘,但以另一种方式显示它的明显缘摄取方法而说"缘眼"等。其中"和眼"的"和"字是集合义。以它摄取眼识的转向等内在一切缘类。而"和色"的"和"字则摄取如同多数外色是眼识的所缘缘,如是其他外在的缘类。"缘"即是得到作为缘的意思。以它显示眼的依止、前生、根、不相应、有、不离去性的缘性,色的所缘、前生、有、不离去性的缘性,以及其他所摄的无间等俱生等的缘性。在语言差别中的原因前已说。以"等"字应当知道如触等一样摄取耳识等与俱缘,"三和合为触"等经文的

2.43-45; kathā. 465, 467) viya ‘‘sotañca paṭiccā’’tiādipāṭhassa saṅgahitattā. Evaṃ sammasanupagaṃ sabbaṃ nāmaṃ sahapaccayena saṅgahitaṃ hoti. Tenāha ‘‘nāmakāyassa paccayapariggahaṃ karotī’’ti.

Pavattiṃ disvāti etarahi pavattiṃ disvā. Evanti iminā na kevalaṃ sappaccayatāmattameva paccāmaṭṭhaṃ, atha kho yādisehi paccayehi etarahi pavattati, tādisehi avijjādipaccayeheva atītepi pavattitthāti paccayasadisatāpi paccāmaṭṭhāti daṭṭhabbaṃ.

680.Pubbantanti atītaṃ khandhappabandhakoṭṭhāsaṃ. Ārabbhāti uddissa. Ahosiṃ nu kho, na nu kho ahosinti sassatākāraṃ, adhiccasamuppattiākārañca nissāya atīte attano vijjamānataṃ, avijjamānatañca kaṅkhati. Kiṃ nu kho ahosinti jātiliṅgūpapattiyo nissāya ‘‘khattiyo nu kho ahosiṃ, brāhmaṇādīsu gahaṭṭhādīsu devādīsu aññataro nu kho’’ti kaṅkhati. Kathaṃ nu khoti saṇṭhānākāraṃ nissāya ‘‘dīgho nu kho ahosiṃ, rassaodātakāḷapamāṇikaappamāṇikādīnampi aññataro’’ti kaṅkhati. Issaranimmānādiṃ nissāya ‘‘kena nu kho pakārena ahosi’’nti nibbattākārato kaṅkhatīti ca vadanti. Kiṃ hutvā kiṃ ahosinti jātiādiṃ nissāya ‘‘khattiyo hutvā nu kho brāhmaṇo ahosiṃ…pe… devo hutvā nu kho manusso ahosi’’nti attano aparāparuppattiṃ kaṅkhati. Sabbattheva ca addhānanti kālādhivacanaṃ. Bhavissāmi nu khoti sassatākāraṃ, ucchedākārañca nissāya anāgate attano vijjamānataṃ, avijjamānatañca kaṅkhati. Sesamettha vuttanayameva. Etarahi vā pana paccuppannaṃ addhānanti idāni vā paṭisandhimādiṃ katvā cutipariyantaṃ sabbampi vattamānakālaṃ. Ajjhattaṃ kathaṃkathī hotīti attano khandhesu vicikicchā hoti. Ahaṃ nu khosmīti attano atthibhāvaṃ kaṅkhati. Ayuttaṃ panetanti. Yuttaṃ ayuttanti kā ettha cintā. Ummattako viya hi bālaputhujjano. No nu khosmīti attano natthibhāvaṃ kaṅkhati. Kiṃ nu khosmīti khattiyova samāno attano khattiyabhāvaṃ kaṅkhati. Esa nayo sesesu. Kathaṃ nu khosminti vuttanayameva. Kevalañhettha ‘‘abbhantare jīvo nāma atthī’’ti gahetvā tassa dīghādibhāvaṃ kaṅkhanto ‘‘kathaṃ nu khosmi’’nti kaṅkhatīti veditabbo. Paccuppannaṃ pana attano sarīrasaṇṭhānaṃ ajānanto nāma natthi. Kuto āgato, so kuhiṃ gāmī bhavissatīti attabhāvassa āgatigatiṭṭhānaṃ kaṅkhati. Sā sabbāpi pahīyatīti sā yathāvuttā soḷasavidhāpi vicikicchā vikkhambhanavasena pahīyati.



我来为您直译这段巴利文：
2.43-45;论事465,467)如"缘耳"等文的摄取。如是摄取一切观察所及的名与俱缘。因此说"作名身的缘摄取"。
见到转起即是见到现在的转起。如是以此不仅涉及只是有缘性,而且应当见到也涉及以何种缘现在转起,以如是无明等缘在过去也转起的缘相似性。
680.前际即是过去蕴相续的部分。关于即是指向。"我过去存在吗,不存在吗"依常见样态和无因生起样态而怀疑过去自己的存在和不存在。"我过去是什么"依种姓、性别、生处而怀疑"我是刹帝利吗,是婆罗门等居士等天等之一吗"。"如何"依形状样态而怀疑"我是高的吗,是矮的白的黑的有量无量等之一"。他们说依自在天造作等而从生起样态怀疑"以何种方式存在"。"是什么成为什么"依种姓等而怀疑"是否成为刹帝利而为婆罗门......成为天而为人"等自己的种种生起。一切处的世即是时间的代称。"我将存在吗"依常见样态和断见样态而怀疑未来自己的存在和不存在。此中其余如所说的方式。"或者现在现世"即是现在从结生开始乃至死亡的一切现在时。"内心有疑惑"即是对自己的诸蕴有疑。"我存在吗"怀疑自己的存在性。"但这不合理"。合理不合理有什么好想的。因为愚凡夫如疯狂者。"我不存在吗"怀疑自己的不存在性。"我是什么"即使是刹帝利而怀疑自己的刹帝利性。其余以此为例。"我如何"如所说的方式。但此中应当知道执取"内部有所谓命者"而怀疑它的高等性而怀疑"我如何"。但是不知道现在自己的身体形状是不存在的。"从何处来,他将到何处去"怀疑自体的来处去处。"它全都断除"即是如所说的十六种疑惑以镇伏方式断除。

681. Kusalādibhedato sabbappakārassāpi nāmassa sādhāraṇo paccayoti, tato pavattito manasikārādiko kusalādibhedato sabbappakārassāpi nāmassa asādhāraṇo paccayoti ca yojetabbaṃ. Kusalādibhedatoti kusalākusalavipākakiriyabhedato. Tassāpi somanassasahagatādiaññatarabhedavasena sabbappakārassāpi. Yaṃ ekantato chadvārikaṃ, tampi chadvāraggahaṇeneva gahitaṃ yathā chaṭṭhārammaṇaṃ chaḷārammaṇaggahaṇenātipi vuttaṃ ‘‘sabbappakārassāpī’’ti. Tatoti cakkhurūpādito. Manasikārādikoti yonisomanasikāraayonisomanasikārādiko , kammabhavaṅgādiko ca. Kāmañcettha dvāracchakkayonisomanasikārādivasena nāmasseva sādhāraṇo, asādhāraṇo ca paccayo vutto, taṃ pana avisesavasena vuttaṃ. Visesato pana kammaṃ vipākanāmassa, kammasamuṭṭhānarūpānañca cittaṃ cetasikanāmassa, cittasamuṭṭhānarūpānañca sādhāraṇo paccayo, yathāvuttasseva ca nāmassa, rūpassa ca tadaññanāmarūpāpekkhāya asādhāraṇo paccayo. Tathā sabhāgo, utusabhāgo ca āhāro taṃsamuṭṭhānarūpānaṃ sādhāraṇo paccayo, tadaññāpekkhāya asādhāraṇoti rūpassāpi sādhāraṇo, asādhāraṇo ca paccayo yathārahaṃ niddhāretabbo. Paccayapariggaho nāma anadhigatārahattena kātabboti tadapekkhāya ‘‘yonisomanasikārasaddhammassavanādiko kusalassevā’’ti vuttaṃ. Ādi-saddena sappurisūpanissayassa, catunnampi vā sampatticakkānaṃ saṅgaho daṭṭhabbo. Viparīto akusalassāti vacanato yathā yonisomanasikārādiviparīto akusalasseva paccayo, tathā yonisomanasikārādi kusalasseva paccayo hotīti attho. Yassa vā kusalaṃ sambhavati, akusalaṃ sambhavati, kusalākusalāni vā, tassāti atthasiddhametaṃ. Kammādikoti ādi-saddena avijjādayo viya gatikālādayopi saṅgahitāti daṭṭhabbā. Bhavaṅgādikoti bhavaṅgasantīraṇaparittakiriyārahattādiko. Tattha bhavaṅgaṃ pañcadvāramanodvārāvajjanakiriyānaṃ, santīraṇaṃ voṭṭhabbanassa, parittakiriyā yathārahaṃ parittamahaggatakiriyānaṃ, arahattaṃ āvajjanavajjānaṃ sabbakiriyānaṃ paccayoti veditabbaṃ.

Kammanti cetanāva adhippetā, sā ca kho kusalākusalā. Vuttañhetaṃ ‘‘kusalākusalacetanā vipākānaṃ khandhānaṃ, kaṭattā ca rūpānaṃ kammapaccayena paccayo’’ti (paṭṭhā. 1.1.427). Na cittaṃ viya sasampayuttā. Cittañhettha sasampayuttaṃ adhippetaṃ ‘‘hetū hetusampayuttakānaṃ dhammānaṃ, taṃsamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo’’tiādivacanato (paṭṭhā. 1.

我来为您直译这段巴利文：
681.从善等差别的一切种类的名的共同缘,以及从彼转起的作意等是从善等差别的一切种类的名的不共同缘,应当如是连接。从善等差别即是从善、不善、异熟、唯作的差别。也是一切种类的由于与喜俱等任一差别。凡是必定为六门的,也以六门摄取而摄取,如第六所缘以六所缘摄取而说"也是一切种类的"。从彼即是从眼色等。作意等即是如理作意、不如理作意等,以及业、有分等。虽然此中依六门、如理作意等方式说只是名的共同和不共同缘,但那是就一般而说。特别而言,业是异熟名和业等起色的共同缘,心是心所名和心等起色的共同缘,而对如所说的名和色关系其他名色是不共同缘。如是同分和食的同分是彼等起色的共同缘,关系其他是不共同缘,色的共同和不共同缘也应当各自确定。缘摄取是未得阿罗汉果者应当作的,关系于此而说"如理作意、闻正法等只是善的"。以"等"字应当见到摄取亲近善士,或四种圆满轮。由说相反的是不善的,意思是如同相反于如理作意等只是不善的缘,如是如理作意等只是善的缘。或者对于谁生起善、生起不善、或善不善,对他这是意义成就。业等以"等"字应当见到摄取如无明等,趣、时等。有分等即是有分、推度、小唯作、阿罗汉果等。其中应当知道有分是五门意门转向唯作的缘,推度是确定的缘,小唯作各自是小广大唯作的缘,阿罗汉果是除转向外一切唯作的缘。
业是指思,而且是善不善的。因为这样说:"善不善思以业缘性为异熟诸蕴和所作色的缘"。不像心有俱生。因为这里心与俱生是所指,从"诸因以因缘性为俱因诸法和彼等起诸色的缘"等的说法;

1.1). Tatthāti tesu kammādīsu rūpajanakapaccayesu. Atītato eva kammato phalaṃ uppajjati, na vattamānatoti vuttaṃ ‘‘kammaṃ atītameva kammasamuṭṭhānassa rūpassa paccayo’’ti. Yadi hi paccuppannato kammato phalaṃ uppajjeyya, āyūhanakkhaṇe eva phalena uppajjitabbaṃ bhaveyya, na ca taṃ diṭṭhamicchitaṃ vā. Na hi loke kudācanaṃ kariyamānameva kammaṃ phalaṃ dentaṃ diṭṭhaṃ, tathārūpo vā āgamo atthīti. Nanu ca idamapi na diṭṭhaṃ, yaṃ vinaṭṭhato hetuto phalaṃ uppajjamānaṃ, mato vā kukkuṭo vassantoti? Saccamadiṭṭhaṃ rūpadhammānaṃ pabandhavicchede, idaṃ pana arūpaṃ pabandhopi atthīti upamā na saṃsandati. Kammato hi atītato eva kammassa katattā, upacitattā ca phalaṃ uppajjati. Vuttañhetaṃ ‘‘kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hotī’’tiādi (dha. sa. 431). Yasmā anantarādipaccayalābhato uppādakkhaṇe eva cittassa balavatā, tasmā taṃ uppajjamānameva rūpaṃ janetīti āha ‘‘cittaṃ cittasamuṭṭhānassa uppajjamāna’’nti. Rūpassa paccayo hotīti sambandho. Yasmā pana rūpassa ṭhitikkhaṇe balavatā pacchājātādipaccayalābhato, tasmā vuttaṃ ‘‘utuāhārā…pe… hontī’’ti, bāhiraṃ utuṃ, āhārañca paccayaṃ labhitvā attano ṭhitikkhaṇe utuāhārā rūpaṃ janentīti attho.

Evanti ‘‘sādhāraṇāsādhāraṇavasenā’’tiādinā vuttappakārena.

682.Saṅkhārānanti saṅkhatasaṅkhārānaṃ. Bhaṅganti maraṇaṃ. Jarāmaraṇaṃ nāma jātiyā satītiādi phaladassanānupubbiyā hetudassanakkamena nāmarūpassa paccayapariggaho sukaroti katvā dassito. Tattha bhave satīti kammabhave sati.

683.Pubbe vitthāretvā dassitaanulomapaṭiccasamuppādavasenāti pariyosānato paṭṭhāya paṭilomanayena ādipāpanavasena vitthāretvā dassitaanulomapaṭiccasamuppādavasena. ‘‘Asati jātiyā natthi jarāmaraṇa’’ntiādinā (saṃ. ni. 2.4) hi paṭilomavasena dassite paccayākāre ‘‘yassa abhāvā yassa abhāvo, so tassa paccayo’’ti byatirekato, anvayato ca nāmarūpassa paccayapariggaho sukaroti.

684.Purimakammabhavasmiṃ mohotiādi vuttatthameva. Kammasahāyattā kilesavaṭṭaṃ kammavaṭṭe pakkhitvā vuttaṃ ‘‘kammavaṭṭavipākavaṭṭavasenā’’ti.



我来为您直译这段巴利文：
其中即是在那些业等生色的诸缘中。果只从过去业生起,不从现在,所以说"业只是过去的是业等起色的缘"。因为如果果从现在业生起,则应当在造作刹那就生起果,但这不是所见所欲。因为在世间从未见到正在造作的业即给与果,也没有如是的传承。难道这也不是所见,即从已灭的因生起果,或死鸡在叫?确实不见色法相续断绝,但这是无色也有相续,所以譬喻不相符。因为从已作已积集的过去业生起果。因为这样说:"由于作和积集欲界善业而生起异熟眼识"等。因为由于获得无间等缘,心在生起刹那非常有力,所以它正生起时生色,故说"心对正生起的心等起"。是色的缘是关联。又因为在色的住刹那非常有力由于获得后生等缘,所以说"时节食......是",意思是时节和食获得外在时节和食的缘,在自住刹那生色。
如是即是以"依共同不共同"等所说的方式。
682.诸行即是有为诸行。坏即是死。所谓老死是有生等以果的显示次第依因的显示次序而显示名色的缘摄取容易。其中有有时即是有业有时。
683.依前详细显示的顺缘起即是从最后开始以逆方式达到开始而详细显示的顺缘起。因为以"无生则无老死"等逆方式显示缘起时,"由何无故何无,它是彼的缘"以差别和随顺而名色的缘摄取容易。
684.前业有的痴等已说义。因为烦恼轮是业的伴侣故包含在业轮中而说"依业轮异熟轮"。

685. Diṭṭhadhammo vuccati paccakkhabhūto paccuppanno attabhāvo, tattha veditabbaphalaṃ kammaṃ diṭṭhadhammavedanīyaṃ. Paccuppannabhavato anantaraṃ veditabbaphalaṃ kammaṃ upapajjavedanīyaṃ. Aparāpariyāyeti diṭṭhadhammānantarānāgatato aññasmiṃ attabhāvapariyāye attabhāvaparivatte. Ahosikammanti ahosi eva kammaṃ, na tassa vipāko ahosi, ‘‘atthi, bhavissati vā’’ti evaṃ vattabbakammaṃ. Paṭipakkhehi anabhibhūtatāya, paccayavisesena paṭiladdhavisesatāya ca balavabhāvaṃ pattā tādisassa pubbābhisaṅkhārassa vasena sātisayā hutvā pavattā paṭhamajavanacetanā tasmiṃyeva attabhāve phaladāyinī diṭṭhadhammavedanīyā nāma. Sā hi vuttākārena balavati javanasantāne guṇavisesayuttesu upakārāpakāravasappavattiyā, āsevanālābhena appavipākatāya ca paṭhamajavanacetanā itaradvayaṃ viya pavattasantānuparamāpekkhaṃ, okāsalābhāpekkhañca kammaṃ na hotīti idheva pupphamattaṃ viya pavattivipākamattaṃ phalaṃ deti. Tathā asakkontanti kammassa vipākadānaṃ nāma upadhipayogādipaccayantarasamavāyeneva hotīti tadabhāvato tasmiṃyeva attabhāve vipākaṃ dātuṃ asakkontaṃ. Atthasādhikāti dānādipāṇātipātādiatthassa nipphādikā. Kā pana sāti āha ‘‘sattamajavanacetanā’’ti. Sā hi sanniṭṭhāpakacetanā vuttanayena paṭiladdhavisesā, purimajavanacetanāhi laddhāsevanā ca samānā anantarattabhāve vipākadāyinī upapajjavedanīyakammaṃ nāma. ‘‘Sati saṃsārappavattiyā’’ti iminā asati saṃsārappavattiyaṃ ahosikammapakkhe tiṭṭhati vipaccanokāsassa abhāvatoti dīpeti.



我来为您直译这段巴利文：
685.现法被称为亲自存在的现在自体,在其中应当感受果的业称为现法受业。在现在有之后应当感受果的业称为次生受业。在其他轮转即是在现法、次生、未来之外的其他自体轮转、自体转变中。已作业即是已有的业,它的异熟不存在,不能说"存在或将存在"的业。因为不被对立所克服,以及由缘的殊胜而获得殊胜性而达到有力性,依如是的前行的力量而殊胜地转起的初速行思在那同一自体中能给与果称为现法受业。因为它如所说的方式在有力的速行相续中,由于具殊胜功德的利害转起,以及由于获得习行而少异熟,初速行思不像其他二种那样期待已转起相续的止息和获得机会,所以只在此给与如花一样的只是转起异熟的果。如是不能即是业的异熟给与需要依托、加行等其他诸缘和合而有,由于彼不存在故不能在那同一自体中给与异熟。能成就义即是能完成布施等、杀生等的义。是什么?说"第七速行思"。因为它是决定思如所说的方式获得殊胜,并由前速行思获得习行,在无间自体中能给与异熟称为次生受业。以"有轮回转起时"表明无轮回转起时则住于已作业品,因为无异熟机会。

686.Yaṃ garukanti yaṃ akusalaṃ mahāsāvajjaṃ, kusalaṃ mahānubhāvaṃ kammaṃ. Yaṃ bahulanti yaṃ bahulaṃ abhiṇhaso kataṃ samāsevitaṃ. Maraṇakāle anussaritanti paribyattabhāvena maraṇassa āsannakāle anussaritaṃ. Āsannakāle kate vattabbameva natthīti hi vuttaṃ. ‘‘Punappunaṃ laddhāsevana’’nti iminā ‘‘yaṃ bahula’’nti vuttakammato viseseti. Tathā diṭṭhadhammavedanīyaṃ nivatteti paṭisandhiākaḍḍhanānujānanato. Paṭisandhijanakavasena hi garukādikammacatukkaṃ vuttaṃ.

Tattha garukaṃ sabbapaṭhamaṃ vipaccati. Tathā hi taṃ garukanti vuttaṃ. Garuke asati bahulīkataṃ, tasmiṃ asati āsannaṃ, tasmimpi asati ‘‘kaṭattā vā panā’’ti vuttaṃ purimajātīsu katakammaṃ vipaccati. Bahulāsannapubbakatesu ca balābalaṃ vā jānitabbaṃ, pāpato pāpantaraṃ, kalyāṇañca, kalyāṇato ca kalyāṇantaraṃ, pāpañca, bahulīkatato ca mahato ca pubbakatādi, appañca. Bahulānussaraṇena vippaṭisārādijananato paṭipakkhassa aparipuṇṇatāya āraddhavipākassa kammassa, kammasesassa vā aparāpariyāye vedanīyassa aparikkhīṇatāya santatiyā pariṇāmavisesatoti tehi tehi kāraṇehi āhitabalaṃ paṭhamaṃ vipaccati. Mahānāradakassapajātake videharañño senāpati alāto, bījako dāso, rājakaññā rucā ca ettha nidassanaṃ. Tathā hi vuttaṃ bhagavatā –

‘‘Tatrānanda , yvāyaṃ puggalo idha pāṇātipātī…pe… micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Pubbe vāssa taṃ kataṃ hoti pāpakammaṃ dukkhavedanīyaṃ, pacchā vāssa taṃ kataṃ hoti pāpakammaṃ dukkhavedanīyaṃ , maraṇakāle vāssa hoti micchādiṭṭhi samattā samādinnā, tena so kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Yañca kho so idha pāṇātipātī hoti…pe… micchādiṭṭhi hoti, tassa diṭṭhe vā dhamme vipākaṃ paṭisaṃvedeti upapajja vā apare vā pariyāye.

‘‘Tatrānanda, yvāyaṃ puggalo idha pāṇātipātī…pe… micchādiṭṭhi kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Pubbe vāssa taṃ kataṃ hoti kalyāṇakammaṃ sukhavedanīyaṃ, pacchā vāssa taṃ kataṃ hoti kalyāṇakammaṃ sukhavedanīyaṃ, maraṇakāle vāssa hoti sammādiṭṭhi samattā samādinnā, tena so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Yañca kho so idha pāṇātipātī hoti…pe… micchādiṭṭhi hoti, tassa diṭṭhe vā dhamme vipākaṃ paṭisaṃvedeti upapajja vā apare vā pariyāye.

‘‘Tatrānanda, yvāyaṃ puggalo idha pāṇātipātā paṭivirato…pe… sammādiṭṭhi kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Pubbe vāssa taṃ kataṃ hoti kalyāṇakammaṃ sukhavedanīyaṃ, pacchā vāssa taṃ kataṃ hoti kalyāṇakammaṃ sukhavedanīyaṃ, maraṇakāle vāssa hoti sammādiṭṭhi samattā samādinnā, tena so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Yañca kho so idha pāṇātipātā paṭivirato…pe… sammādiṭṭhi hoti, tassa diṭṭhe vā dhamme vipākaṃ paṭisaṃvedeti upapajja vā apare vā pariyāye.


我来为您直译这段巴利文：
686.所谓重即是不善的大罪过、善的大威力的业。所谓多即是多做的、常常作的、经常实行的。临死时忆念即是在死亡的临近时清晰地忆念。因为说"在临近时所作无须多说"。以"一再获得习行"区别于"所谓多"所说的业。如是遮止现法受业,因为不允许牵引结生。因为依结生生起能力而说重等四业。
其中重业最先成熟。因此说它为重。无重业时则多作业,无彼时则临近业,彼也无时则如说"或由所作"在前生所作的业成熟。在多作、临近、前作中应当知道强弱,或从恶到另一恶,和善,或从善到另一善,和恶,或从多作和大和前作等到小。由于多忆念而生起追悔等,由于对立未圆满,已开始异熟的业,或余业,在其他轮转中应受的未尽,相续的殊胜转变,由于彼彼因缘而储存力的先成熟。大那罗陀迦叶本生中毗提诃王的将军阿拉托、农奴比加卡、公主鲁遮在此为例。因此世尊说：
"阿难,此中若有人在此杀生......邪见,身坏命终生于恶趣、堕处、恶道、地狱。或他前作恶业应受苦,或他后作恶业应受苦,或他临死时有完全受持的邪见,因此他身坏命终生于恶趣、堕处、恶道、地狱。而他在此杀生......邪见,他或于现法受其异熟,或于来生,或于其他轮转。
阿难,此中若有人在此杀生......邪见,身坏命终生于善趣天界。或他前作善业应受乐,或他后作善业应受乐,或他临死时有完全受持的正见,因此他身坏命终生于善趣天界。而他在此杀生......邪见,他或于现法受其异熟,或于来生,或于其他轮转。
阿难,此中若有人在此离杀生......正见,身坏命终生于善趣天界。或他前作善业应受乐,或他后作善业应受乐,或他临死时有完全受持的正见,因此他身坏命终生于善趣天界。而他在此离杀生......正见,他或于现法受其异熟,或于来生,或于其他轮转。


‘‘Tatrānanda, yvāyaṃ puggalo idha pāṇātipātā paṭivirato…pe… sammādiṭṭhi kāyassa bhedā paraṃ…pe… nirayaṃ upapajjati. Pubbe vāssa taṃ kataṃ hoti pāpakammaṃ dukkhavedanīyaṃ, pacchā vāssa taṃ kataṃ hoti pāpakammaṃ dukkhavedanīyaṃ, maraṇakāle vāssa hoti micchādiṭṭhi samattā samādinnā, tena so kāyassa bhedā paraṃ maraṇā apāyaṃ …pe… nirayaṃ upapajjati. Yañca kho so idha pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, tassa diṭṭhe vā dhamme vipākaṃ paṭisaṃvedeti upapajja vā apare vā pariyāye’’ti (ma. ni. 3.303).

Kiṃ bahunā yaṃ taṃ tathāgatassa mahākammavibhaṅgañāṇaṃ, tassevāyaṃ visayo, yadidaṃ tassa tassa kammassa tena tena kāraṇena pubbāparavipākatā sāmatthiyaṃ.



我来为您直译这段巴利文：
"在此，阿难，若有人离杀生...（中略）...具正见，此人身坏死后...（中略）...生于地狱。这是因为他之前造作了应感痛苦的恶业，或者之后造作了应感痛苦的恶业，或者在临死时具足、执持邪见，因此他身坏死后往生恶趣...（中略）...地狱。而他在此世间离杀生...（中略）...具正见，其果报或于现法中感受，或于来生，或于后后世。"
何须多言，如来的大业分别智，正是这样的境界，即是依种种因缘而知诸业前后报应的能力。
注：这段文字出自《中部》(Majjhima Nikāya)，原文中的省略号（pe，意为peyyāla）表示有标准段落被省略。我按照要求保持了直译风格，保留了文中的转折与因果关系的表达方式。

687. Paṭisandhidānādivasena vipākasantānassa nibbattakaṃ janakaṃ. Tenāha ‘‘taṃ paṭisandhiyampi pavattepi rūpārūpavipākakkhandhe janetī’’ti. Sukhadukkhasantānassa, nāmarūpappabandhassa vā ciratarappavattihetubhūtaṃ upatthambhakaṃ. Tenāha ‘‘sukhadukkhaṃ upatthambheti, addhānaṃ pavattetī’’ti. Upapīḷakaṃ sukhadukkhappabandhe pavattamāne saṇikaṃ saṇikaṃ taṃ hāpeti. Tenāha ‘‘sukhadukkhaṃ pīḷeti bādhati, addhānaṃ pavattituṃ na detī’’ti. Ghātetvāti upacchinditvā. Kammassa upacchindanaṃ nāma tassa vipākapaṭibāhanamevāti āha ‘‘tassa vipākaṃ paṭibāhitvā’’ti. Tañca attano vipākuppattiyā okāsakaraṇanti vuttaṃ ‘‘attano vipākassa okāsaṃ karotī’’ti. Vipaccanāya katokāsaṃ kammaṃ vipakkameva nāma hotīti āha ‘‘evaṃ pana kammena kate okāse taṃ vipākaṃ uppannaṃ nāma vuccatī’’ti. Upapīḷakaṃ aññassa vipākaṃ upacchindati, na sayaṃ attano vipākaṃ deti. Upaghātakaṃ pana dubbalaṃ kammaṃ upacchinditvā attano vipākaṃ uppādetīti ayametesaṃ viseso. Bavhābādhatādipaccayūpanipātena vipākassa vibādhakaṃ upapīḷakaṃ, tathā vipākasseva upacchedakaṃ upaghātakaṃ. Kammaṃ upaghātetvā attano vipākassa okāsakaraṇena vipaccane sati janakameva siyā, janakādibhāvo nāma vipākaṃ pati icchitabbo, na kammaṃ patīti vipākasseva upaghātakatā yuttā viya dissati, vīmaṃsitabbaṃ.

Kammantaranti kammaviseso kammānaṃ balābalabhedo. Vipākantaranti vipākaviseso, tassa hīnapaṇītatādibhedo. Aparo nayo – yasmiṃ kamme kate paṭisandhiyaṃ, pavatte ca vipākakaṭattārūpānaṃ uppatti hoti, taṃ janakaṃ. Yasmiṃ pana kate aññena janitassa iṭṭhassa vā aniṭṭhassa vā phalassa vibādhakavicchedakapaccayānuppattiyā, upabrūhanapaccayuppattiyā ca janakānubhāvānurūpaṃ pariposaciratarappabandhā honti, taṃ upatthambhakaṃ. Janakena nibbattitaṃ kusalaphalaṃ vā akusalaphalaṃ vā yena paccanīkabhūtena rogadhātusamatādinimittatāya bādhīyati, taṃ upapīḷakaṃ. Yena pana kammunā janakasāmatthiyavasena ciratarappabandhārahampi samānaṃ phalaṃ vicchedakapaccayuppattiyā upahaññati vicchijjati, taṃ upaghātakaṃ. Tattha keci dutiyassa kusalabhāvaṃ itthannāmagatassa appābādhadīghāyukatāsaṃvattanavasena, pacchimānaṃ dvinnaṃ akusalabhāvaṃ bavhābādhaappāyukatāsaṃvattanavasena vaṇṇenti. Devadattādīnaṃ, pana nāgādīnaṃ, ito anupadinnena yāpanakapetānañca narakādīsu akusalavipākupatthambhanupapīḷanupaghātakāni na na santīti catunnampi akusalākusalabhāvo na virujjhati. Buddhāveṇikatāya asādhāraṇasseva ñāṇassa gocarabhāvato kammantarādi ‘‘asādhāraṇaṃ sāvakehī’’ti vuttaṃ. Ekadesato jānitabbaṃ anavasesato jānituṃ na sakkā avisayattā. Sabbena sabbaṃ ajānane paccayapariggaho na paripūratīti.



我来为您直译这段巴利文：
通过结生、施予等方式而产生果报相续的称为能生。因此说："它在结生时和转起时都能产生色与无色果报蕴。"对于乐苦相续，或者名色相续的长时持续之因称为支持。因此说："它支持苦乐，使其长时运转。"压迫是指在苦乐相续运转时渐渐地使其减弱。因此说："它压迫折磨苦乐，不让其长时运转。"灭除即是断绝。所谓断绝业即是遮止其果报，因此说："遮止其果报。"而这是为自己的果报生起创造机会，所以说："为自己的果报创造机会。"业在得到成熟机会时就称为已成熟，因此说："当业如此创造机会时，其果报即称为已生起。"压迫性的业会断绝他业的果报，但自身不产生果报。而断灭性的业则会断绝微弱的业后产生自身的果报，这就是它们的区别。由于多病等缘的出现而障碍果报的是压迫性的业，同样地能断绝果报的是断灭性的业。业经断灭后为自身果报创造机会而成熟时应该就是能生性的，能生等性质应该是针对果报而言，而不是针对业，因此似乎只有果报的断灭性是合理的，这需要详细考察。
业的差异即是业的种类，是诸业力量的强弱差别。果报的差异即是果报的种类，是其劣胜等的差别。另一种解释是：造作某业后在结生时和转起时能产生果报及业生色，这就是能生性的业。造作某业后，通过遮止破坏因缘的不生起，以及增长因缘的生起，而使他业所生的可意或不可意果报得到滋养和长时相续，这就是支持性的业。能生性的业所产生的善果或不善果，由于与之相对的病态、界态等原因而受到妨害的，这就是压迫性的业。某业虽然依能生力而应当长时相续，但由于断绝因缘的生起而被损害断绝，这就是断灭性的业。关于这些，有些人解释说第二种业是善性的，因为能导致某种善趣、少病、长寿等；后两种业是不善性的，因为能导致多病、短寿等。然而，提婆达多等人、龙等众生，以及依靠施予而活命的饿鬼在地狱等处，不善果报的支持、压迫、断灭性的业并非不存在，因此四种业都具有善与不善的性质并不矛盾。由于这是佛陀独特的、不共的智慧境界，所以说业的差异等是"不共于声闻"。只能部分了知，不能完全了知，因为这不是（声闻）的境界。如果完全不知，则无法圆满把握诸缘。

688. Yathāvuttaṃ kammaṃ vattamānavipākappabandhanimittameva adhippetanti kammekadesatāya ‘‘dvādasavidhaṃ kammaṃ kammavaṭṭe pakkhipitvā’’ti vuttaṃ. Kilesavaṭṭampi kammasahāyatāya kammavaṭṭapakkhikameva katvā āha ‘‘kammavaṭṭavipākavaṭṭavasenā’’ti. Yādisato paccayato paccuppanne addhāne nāmarūpassa pavatti, tādisato eva itarasmimpi addhadvayeti yathā atītānāgate nayaṃ neti, taṃ dassento ‘‘ida’’ntiādimāha. Tattha anāgatepi kammavaṭṭavipākavaṭṭavasenevāti ettha vuttaṃ eva-saddaṃ ‘‘etarahi atītepī’’ti etthāpi ānetvā vattabbaṃ addhattayepi kiriyākiriyaphalamattatādassanaparattā codanāya. Iti kammañcevātiādi vuttassevatthassa nigamanavasena vuttaṃ. Aparāparaṃ vaṭṭanaṭṭhena vaṭṭaṃ. Tathā pavattanaṃ pavattaṃ. Hetuphalabhāvena sambandhatīti santati, pabandho. Karaṇaṭṭhena, paccayehi karīyatīti vā kiriyā.

Kammāti kammato. Sambhavati etasmāti sambhavo, kammaṃ sambhavo etassāti kammasambhavo, vipāko.

Kāraṇasāmaggiyaṃ dānādīhi sādhitakiriyāya vattamānāya kāraṇamatte kattuvohāroti āha ‘‘neva kāraṇato uddhaṃ kārakaṃ passatī’’ti. Karotīti hi kārakaṃ. Vipākapaṭisaṃvedakaṃ na passatīti sambandho . Kāmaṃ bālāpi ‘‘kārako paṭisaṃvedako’’ti vadantā atthato paññattimattameva vadanti, te pana viparītābhinivesavasenāpi vadantīti taṃ appamāṇanti āha ‘‘samaññāmattena paṇḍitā voharantī’’ti.

689.Evetanti evaṃvidhaṃ etaṃ dassanaṃ, sammadassanaṃ, aviparītadassananti attho. Bījarukkhādikānaṃvāti yathā bījato rukkho, rukkhato puna bījanti anādikālikattā bījarukkhasantānassa pubbakoṭi natthi, evaṃ kammapaccayā vipāko, vipākapaccayā kammanti anādikālikattā kammavipākasantānassa pubbakoṭi na paññāyati. Ādi-saddena ‘‘kukkuṭiyā aṇḍaṃ, aṇḍato kukkuṭī, punapi kukkuṭiyā aṇḍa’’nti evamādiṃ saṅgaṇhāti. Anāgatepi saṃsāreti yathā atīte, evaṃ anāgatepi addhāne ‘‘khandhānañca paṭipāṭī’’tiādinā (visuddhi. 2.619; dī. ni. aṭṭha. 2.95 apasādanāvaṇṇanā; saṃ. ni. aṭṭha. 2.2.60; a. ni. aṭṭha. 2.4.199; dha. sa. aṭṭha. nidānakathā; vibha. aṭṭha. 226 saṅkhārapadaniddesa; su. ni. aṭṭha. 2.523; udā. aṭṭha. 39; itivu. aṭṭha. 14, 58; theragā. aṭṭha. 1.67, 99; paṭi. ma. aṭṭha. 2.1.117; cūḷani. aṭṭha. 6; bu. vaṃ. aṭṭha. 2.58) vutte saṃsāre sati kammavipākānaṃ appavattaṃ na dissati, kammavipākānaṃ appavatti na dissati, pavattati evāti attho.

Etamatthanti ‘‘kammassa kārako natthī’’tiādinā (visuddhi. 

我来为您直译这段巴利文：
688
如前所述的业只是意指现行果报相续的因，因为这只是业的一部分，所以说"将十二种业纳入业轮"。烦恼轮因为是业的同伴，也归属于业轮，所以说"依业轮和果报轮"。现在时中名色的运转是从何种因缘而来，其他两个时期也是从同样的因缘而来，就这样推导过去未来的道理，为显示这点而说"此"等。其中"在未来也是依业轮和果报轮"这里的"也"字，在"现在和过去"这里也应当带入，因为诘问的目的是要显示三时中都只是行为与非行为及其果报而已。因此"业等"等句是以总结方式说明前面所述的义理。由于轮转不断故称为轮。如是运转称为转起。由因果关系相连故称为相续，即是连续。由造作义，或由诸缘所造作故称为行为。
"从业"即从业而来。从此生起为生起，业是它的生起故为业生，即是果报。
在因缘和合时由布施等成就的行为正在进行时，只是在因上假说行为者，所以说"在因之外看不见作者"。所谓作者即是能作。意思是说看不见果报的感受者。虽然愚者也说"有作者和感受者"，事实上他们只是在说概念而已，但他们是以颠倒执著的方式来说，所以那不是标准，因此说"智者只是用俗称来表述"。
689
"如是见"即是这样的见解，即正见，不颠倒见的意思。"如种子树木等"是指就像从种子生树，从树又生种子，因为种子树木相续无始以来，所以找不到最初的起点；同样地，从业为缘生果报，从果报为缘生业，因为业果相续无始以来，所以找不到最初的起点。"等"字包含"从鸡生蛋，从蛋生鸡，又从鸡生蛋"等例子。"在未来轮回中"是说如同在过去，在未来时期中，当有如"诸蕴的相续"等所说的轮回时，不见有业果不运转的情况，意思是业果必定运转。
"此义"即是说"业无作者"等。

2.689) vuttamatthaṃ. Asayaṃvasīti na sayaṃvasino, micchābhinivesaparavasāti attho. Aññamaññavirodhitāti itarītaravirodhitā, diṭṭhiyo, diṭṭhiyā vā aññamaññena virodhitā viruddhā.

Gambhīrañāṇagocaratāya gambhīraṃ. Tathā nipuṇaṃ. Sattasuññatāya, aññamaññasabhāvasuññatāya ca suññaṃ. Paccayanti nāmarūpassa paccayaṃ, tappaccayapaṭivedheneva ca sabbaṃ paṭividdhaṃ hotīti. Kammaṃ natthi vipākamhītiādīsu yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva.

Paccayasuññaṃ phalanti yathāvuttamatthaṃ upamāya vibhāvetuṃ ‘‘yathā na sūriye’’tiādi vuttaṃ. Tesanti sūriyādīnaṃ. Soti aggi. Sambhārehīti ātapādīhi kāraṇehi.

Yadi ca hetu ca phalañca aññamaññarahitaṃ, kathaṃ hetuto phalaṃ nibbattatīti āha ‘‘kammañca kho upādāyā’’ti. Na kevalaṃ kammaphalameva suññaṃ katturahitaṃ, sabbampi dhammajātaṃ kārakarahitanti dassetuṃ ‘‘na hettha devo’’ti gāthā vuttā. Hetusambhārapaccayāti hetusamūhanimittaṃ, hetupaccayanimittaṃ vā.



我来为您直译这段巴利文：
（续689.）
所说的义理。"非自在"即不是自主的，意思是受制于邪执。"相互矛盾"即彼此矛盾，是诸见解，或见解之间的相互矛盾对立。
因为是深奥智慧的境界故称为深奥。同样地称为微妙。因为无我性空，以及诸法相互性空故称为空。"缘"即名色的缘，通过通达其缘即能通达一切。关于"业不在果报中"等所应说的，在前面已经说过。
"果离缘空"，为了以譬喻说明上述义理而说"如同在太阳中"等。"彼等"即太阳等。"彼"即火。"诸资具"即热等诸因。
如果因与果互相离开，那么如何从因生果呢？为答此问而说"依止于业"。不仅业果是空无作者，一切法类都无作者，为显示这点而说"此中无天"等偈。"因资具缘"即因为诸因的聚集，或因为因缘。

690.Cutipaṭisandhivasenaviditā hontīti kammavaṭṭavipākavaṭṭavasena paccayapariggahassa katattā cutipaṭisandhivasena viditā hontīti vadanti. Vuttanayena pana sappaccayanāmarūpassa dassanena tīsu addhāsu pahīnavicikicchassa addhattayapariyāpannā dhammā atītapaccuppannānāgatabhavesu ca cutipaṭisandhivasena viditā honti, na anupadadhammavasena tathāpariggahassa akatattā. Sāssa hoti ñātapariññāti yāya nāmarūpapariggahaṃ, tassa ca paccayapariggahaṃ karoti, sā assa yogino ‘‘idaṃ nāmaṃ, ettakaṃ nāma’’ntiādinā, ‘‘tassa ayaṃ paccayo, ettako paccayo’’tiādinā ca paricchedavasena ñātavatī paññāti katvā ñātapariññā.

Idāni yena kāraṇena addhattayapariyāpannā dhammā cutipaṭisandhivasena viditā honti, taṃ dassetuṃ ‘‘so evaṃ pajānātī’’tiādi vuttaṃ. Tena dhammānaṃ bhavantarasaṅkamo nāma na kadācipi atthi, tattha tattheva nirujjhanatoti dasseti. Sajjhāya mantodakapāna mukhamaṇḍana padīpasīkhūpamāhi tameva dhammānaṃ saṅkamābhāvaṃ vibhāvetuṃ ‘‘apica kho’’tiādimāha.

Manodhātuanantaranti kiriyamanodhātuyā anantaraṃ labbhamānaṃ cakkhuviññāṇaṃ. Na ceva āgatanti kiriyamanodhātuto na ceva āgataṃ kiriyamanodhātuyaṃ cakkhuviññāṇassa abhāvato. Nāpi na nibbattaṃ anantaranti kiriyamanodhātuto anāgacchantampi paccayasāmaggilābhena tato anantaraṃ nāpi na nibbattaṃ, nibbattameva hoti. Yathāyaṃ pavattiyaṃ cittappavatti, tatheva paṭisandhimhi vattate cittasantati, cuticittato anāgacchantampi paṭisandhicittaṃ tato anantaraṃ nāpi na nibbattati, paccayasāmaggivasena nibbattatevāti attho. Santatigahaṇena cettha kutoci āgamābhāvameva vibhāveti. Hetuphalabhāvena hi sambandhatāti dhammappavatti santatīti. Tenāha ‘‘purimaṃ bhijjate citta’’ntiādi. Purimanti cuticittaṃ. Bhijjateti nirujjhati. Pacchimanti paṭisandhicittaṃ. Tatoti cuticittato anantarameva jāyati. Yattha hi cuticittato dūrepi kālantarepi uppajjamānaṃ paṭisandhicittaṃ anantarameva jāyatīti vuccati. Tasmā tesaṃ antarikā natthi tesaṃ cutipaṭisandhicittānaṃ byavadhāyakaṃ kiñci natthi. Vīci tesaṃ na vijjatīti tasseva vevacanaṃ. Itoti cuticittato anantaraṃ na ca gacchati kiñci cittaṃ. Tañhi sasampayuttadhammaṃ tatheva nirujjhati. Paṭisandhi cāti paṭisandhiviññāṇañca aññameva yathāpaccayaṃ jāyati nibbattatīti punapi saṅkamābhāvameva vibhāvento sappaccayanāmarūpadassanaṃ nigameti.



我来为您直译这段巴利文：
690
"通过死生相续而得了知"，他们说这是因为已经通过业轮和果报轮把握了诸缘，所以通过死生相续而得了知。但按照所说的方式，通过见到有缘的名色，对于已在三时中断除疑惑者，三时所摄诸法以及过去、现在、未来诸有中的死生相续都得以了知，但不是通过逐一法的方式，因为没有如此把握。"这是他的智遍知"，即是说此瑜伽行者以"这是名，名有这么多"等方式，以及"这是它的缘，缘有这么多"等方式，通过确定而了知名色及其诸缘的智慧，称为智遍知。
现在为显示三时所摄诸法通过何因而得以通过死生相续了知，所以说"他如是了知"等。由此显示诸法并没有所谓转移到另一个有，而是在各自处灭去。为了以诵咒、饮水、面饰、灯焰等譬喻来说明诸法无有转移，所以说"复次"等。
"意界之后"即在作用意界之后所得的眼识。"既非来"即不是从作用意界而来，因为在作用意界中没有眼识。"也非不生起"即虽然不是从作用意界而来，但由于获得因缘和合，在其后也不是不生起，确实会生起。如同这转起中的心的生起，如是在结生时心相续运转，结生心虽然不是从死亡心而来，但在其后也不是不生起，依因缘和合必定生起，这是其义。这里以"相续"一词显示没有从任何处而来。因为以因果关系相连的诸法运转称为相续。因此说"前心灭去"等。"前"即死亡心。"灭去"即消失。"后"即结生心。"彼"即在死亡心之后立即生起。因为即使在死亡心之后经过很长时间才生起的结生心也称为立即生起。因此"彼等之间无间隔"，即彼等死亡心和结生心之间没有任何间隔物。"彼等无间"是它的同义语。"从此"即从死亡心之后立即不去任何心。因为它与相应法就这样灭去。"结生及"即结生识依各自因缘而生起，是完全不同的，为再次显示无有转移而总结说明有缘名色的见解。

691. Nāmarūpaggahaṇena , tassa ca paccayadhammaggahaṇena aggahitassa tebhūmakadhammassa abhāvato ‘‘viditasabbadhammassā’’ti vuttaṃ. Na cettha lokuttaradhammā adhigatā. Thāmagataṃ hoti anekākāravokārapaccayapariggahavidhino anuṭṭhitattā. Suṭṭhutaraṃ pahīyati tiyaddhagatadhammappavattiyā vigatasammohattā. Sā evāti soḷasavidhā kaṅkhā eva. Yasmā ettha ‘‘buddho, dhammo, saṅgho, sikkhā’’ti ca kaṅkhāya gocarabhūtā lokiyā dhammā adhippetā. Na hi lokuttaradhamme ārabbha kilesā pavattituṃ sakkonti. Pubbantoti atītā khandhāyatanadhātuyo. Aparantoti anāgatā. Pubbantāparantoti tadubhayaṃ, addhāpaccuppannaṃ vā tadubhayabhāgayuttattā. Evaṃ buddhādiggahaṇena, paṭiccasamuppannadhammaggahaṇena ca gahito aṭṭhamo kaṅkhāvisayo nāmarūpamattaṃ, idappaccayatāggahaṇena pana tassa paccayo gahito, tasmā soḷasavatthukāya kaṅkhāya pahīnāya aṭṭhavatthukā kaṅkhā appatiṭṭhāva hotīti āha ‘‘na kevalañca…pe… pahīyatiyevā’’ti.

Diṭṭhekaṭṭhattā vicikicchāya yathā diṭṭhi samucchijjamānā vicikicchāya saddhiṃyeva samucchijjati, evaṃ vicikicchā vikkhambhiyamānā diṭṭhiyā saddhiṃyeva vikkhambhīyatīti āha ‘‘dvāsaṭṭhi diṭṭhigatāni vikkhambhantī’’ti. Attābhinivesūpanissayā hi ‘‘ahosiṃ nu kho aha’’ntiādi (ma. ni. 1.18; saṃ. ni. 

我来为您直译这段巴利文：
691
因为通过把握名色及其诸缘法而没有未把握的三界法，所以说"已知一切法者"。这里并未证得出世间法。因为已经实践了多方面观察诸缘把握的方法，所以变得有力。因为对三时诸法的运转已经离开迷惑，所以更好地断除。"即是彼"即是十六种疑。因为这里所说的以"佛、法、僧、学处"为对象的疑是指世间法。因为烦恼不能以出世间法为所缘而生起。"前际"即过去的蕴处界。"后际"即未来的。"前际后际"即是二者，或因与二者部分相应而为现在。如是通过把握佛等和把握缘起法而把握的第八种疑的对象是仅仅名色，而通过把握此缘性而把握了它的诸缘，因此当十六事的疑断除时，八事的疑即完全不能建立，所以说"不仅是...必定断除"。
因为疑与见是同时断，如同见在被断除时必定与疑一同断除，同样地疑在被镇伏时也必定与见一同被镇伏，所以说"六十二种见被镇伏"。因为"我过去是否存在"等是依附于我执而起的。

2.20) nayappavattā soḷasavatthukā kaṅkhā, sā eva ca pubbantādivatthukabhāvena vuttā. Attābhinivesavatthukāni ca dvāsaṭṭhi diṭṭhigatāni, buddhādivatthukā ca kaṅkhā tadekaṭṭhāti. Dharīyanti attano paccayehīti dhammā, tiṭṭhati ettha tadāyattavuttitāya phalanti ṭhiti, dhammānaṃ ṭhiti dhammaṭṭhiti, paccayadhammo. Atha vā dhammoti kāraṇaṃ ‘‘dhammapaṭisambhidā’’tiādīsu (vibha. 718 ādayo) viya, dhammassa ṭhiti sabhāvo, dhammato ca añño sabhāvo natthīti paccayadhammānaṃ paccayabhāvo dhammaṭṭhiti, dhammaṭṭhitiyaṃ ñāṇaṃ dhammaṭṭhitiñāṇaṃ. Saṅkhārānaṃ yaṃ yaṃ bhūtaṃ aniccatādi yathābhūtaṃ, tattha ñāṇanti yathābhūtañāṇaṃ. Sammā passatīti sammādassanaṃ.

Avijjā paccayoti avijjā hetuādivasena saṅkhārānaṃ yathārahaṃ paccayo. Tato eva saṅkhārā paccayasamuppannā. Ubhopeteti yasmā avijjāpi āsavādivasena paccayasambhūtāva, tasmā avijjā saṅkhārāti ubhayepi ete dhammā paccayasamuppannā. Itīti evaṃ. Paccayapariggahe paññāti paccayānaṃ paricchijja gahaṇavasena pavattā paññā. Vuttanayena dhammaṭṭhitiñāṇaṃ.

Nimittanti saṅkhāranimittaṃ, atthato pañcakkhandhā. Te hi ghanasaññāpavattiyā vatthubhāvato nimittaṃ, saviggahabhāvena upaṭṭhānato vā. Yasmā aniccatā nāma saṅkhārānaṃ aviparītākāro. Tattha niccatāya lesassāpi abhāvato aniccato passanto yathābhūtaṃ jānāti. Tañca ñāṇaṃ aviparītaggahaṇatāya sammādassanaṃ. Taṃsamaṅginā ca paccuppannesu viya atītānāgatesupi nayaṃ nentena te suparividitā honti.

Aniccatā ca nāma uppattimato, uppādo ca paccayavasenāti aniccatā sijjhamānā saṅkhārānaṃ sappaccayataṃ sādhentī yathāvuttakaṅkhappahānāya saṃvattatīti imamatthaṃ dassento ‘‘aniccato…pe… pahīyatī’’ti āha. Tattha tadanvayenāti paccakkhato diṭṭhassa anugamanena. Etthāti yathādiṭṭhesu dhammesu. Dukkhato manasi karontotiādīsupi eseva nayo. Pavattanti upādinnakkhandhappavattaṃ. Tañhi kilesābhisaṅkhārehi pavattitattā sātisayaṃ dukkhabhāvena upaṭṭhāti. Pavattanti ṭhānanisajjādivasena dukkhadukkhatādivasena ca saṅkhārappavattanti apare. ‘‘Nimittaṃ, pavatta’’nti ca vutte ajjhattabahiddhāsantānasaññite sabbasmiṃ sappaccaye nāmarūpe yāthāvato pavattā ekāva paññā pariyāyavasena ‘‘yathābhūtañāṇa’’ntipi ‘‘sammādassana’’ntipi tattha kaṅkhāvikkhambhanena ‘‘kaṅkhāvitaraṇā’’tipi vuccati. Yathā ‘‘rukkho pādapo tarū’’ti imamatthaṃ dassento āha ‘‘yañca yathābhūtañāṇa’’ntiādi.

Paramatthato sāsane assāso nāma ariyaphalaṃ, patiṭṭhā nāma ariyamaggo, ayaṃ pana anadhigatamaggaphalopi tadadhigamupāyapaṭipattiyaṃ ṭhitattā laddhassāso viya, laddhapatiṭṭho viya ca hotīti vuttaṃ ‘‘laddhassāso laddhapatiṭṭho’’ti. Aparihīnakaṅkhāvitaraṇavisuddhiko vipassako lokiyāhi sīlasamādhipaññāsampadāhi samannāgatattā uttari appaṭivijjhanto sugatiparāyaṇo ca hotīti vuttaṃ ‘‘niyatagatiko’’ti. Tato eva cūḷasotāpanno nāma hoti. Sotāpanno hi khīṇāpāyaduggativinipātoti.


我来为您直译这段巴利文：
（续2.20.）
十六事的疑是依道理而起的，它也以前际等为事而说。六十二见是以我执为事，而以佛等为事的疑与之同一断除。被自己的诸缘所持者为诸法，因果报依之而住故称为住，诸法之住为法住，即是缘法。或者法即是因，如"法无碍解"等中所说，法之住即是自性，除法外别无自性，故诸缘法的缘性为法住，对法住的智为法住智。诸行的无常等如实性为如实，对此的智为如实智。正确地见为正见。
"无明为缘"即无明以因等方式为诸行的缘。由此诸行是缘生。"此二者"即因为无明也是由漏等缘所生，所以无明与诸行这两种法都是缘生。"如是"即如此。"缘把握之慧"即通过确定诸缘而运作的慧。如所说方式的法住智。
"相"即行相，实际上是五蕴。因为它们是密集想生起的对象故为相，或因以具体形态显现故。因为所谓无常是诸行的不颠倒相。因为其中丝毫没有常性，所以见无常者如实了知。那智因为是不颠倒的把握故为正见。具足彼者如同对现在一样对过去未来推导道理时，对它们就很好地了知。
所谓无常是有生起者，生起是依缘而有，所以无常的成就能成就诸行的有缘性，能导向所说的疑的断除，为显示此义而说"见无常...断除"。其中"随顺彼"即随顺所亲见者。"此中"即在如所见的诸法中。在"作意为苦"等中也是这个道理。"转起"即执取诸蕴的转起。因为它是由烦恼与行造作而转起，所以特别显现为苦性。有人说"转起"是依止住、坐等方式以及苦苦性等方式的诸行转起。说到"相、转起"时，对内外相续所摄的一切有缘名色如实运作的同一智慧，依不同方式也称为"如实智"、"正见"，因为能镇伏其中的疑故也称为"度疑"。如同"树木、大树、乔木"，为显示此义而说"凡是如实智"等。
在胜义上，教法中所谓安慰即是圣果，所谓立足即是圣道，但这位虽然未证得道果，因为住于趣向证得之道，故如同已得安慰，如同已得立足，所以说"已得安慰、已得立足"。未失度疑清净的观行者因为具足世间的戒定慧等成就，虽然未能通达更上，但必定往生善趣，所以说"趣向已定"。因此称为小须陀洹。因为须陀洹是已断恶趣、堕处者。


Atha vā laddhassāso diṭṭhivisuddhisamadhigamena. Nāmarūpaparicchedena hi khandhādike sabhāvasarasato sallakkhetvā sāsane dhammupasaṃhitapāmojjappaṭilābhena laddhassāso hoti. Laddhapatiṭṭho kaṅkhāvitaraṇavisuddhisamadhigamena. Sappaccayanāmarūpadassanena hi parimadditadiṭṭhikaṇṭako viniddhataahetuvisamahetuvādo yathāsakaṃ paccayeheva dhammamattaṃ jānitvā sāsane patiṭṭhitasaddho laddhapatiṭṭho nāma hoti. Nāmarūpavavatthānena dukkhasaccaṃ, dhammaṭṭhitiñāṇena samudayasaccaṃ, tasseva aparabhāgena aniccato manasikārādividhinā maggasaccañca abhiññāya pavattiyā dukkhabhāvaṃ disvā appavatte nirodhe ekaṃseneva ninnajjhāsayatāya lokiyeneva ñāṇena catunnaṃ ariyasaccānaṃ adhigatattā apāyesu abhabbuppattiko, sotāpannabhūmiyaṃ bhabbuppattiko ca hotīti vuttaṃ ‘‘niyatagatiko’’ti. Tenāha ‘‘cūḷasotāpanno nāma hotī’’ti.

Tasmāti yasmā evaṃ mahānisaṃsametaṃ yathābhūtañāṇaṃ, tasmā. Sadāti sabbakālaṃ rattiñceva divā ca. Sabbasoti nibbattakahetuādipariggaṇhanavasena sabbappakārena.

Kaṅkhāvitaraṇavisuddhiniddesavaṇṇanā niṭṭhitā.

Iti ekūnavīsatimaparicchedavaṇṇanā.

20. Maggāmaggañāṇadassanavisuddhiniddesavaṇṇanā

Sammasanañāṇakathāvaṇṇanā

692.Evaṃmaggañca amaggañca ñatvā ṭhitaṃ ñāṇanti ayaṃ upakkilesavinimuttā vīthipaṭipannā vipassanāpaññā ariyamaggassa pubbabhāgamaggo, ayaṃ obhāsādibhedo dasavidho upakkileso na maggoti evaṃ maggañca amaggañca yāthāvato vavatthapetvā ṭhitaṃ ñāṇaṃ.

Atītādivasena anekabhedabhinne dhamme kalāpato saṅkhipitvā sammasanaṃ kalāpasammasanaṃ, ayaṃ kira jambudīpavāsīnaṃ abhilāpo. ‘‘Yaṃ kiñci rūpa’’ntiādinā (ma. ni. 1.361; 2.113; 3.86; a. ni. 

我来为您直译这段巴利文：
或者"已得安慰"是通过证得见清净。因为通过确定名色，如实观察蕴等的自性，而获得对教法的法喜，故成为已得安慰。"已得立足"是通过证得度疑清净。因为通过见到有缘名色，摧毁见的刺，拔除无因邪因论，知道只是依各自诸缘的法而已，对教法建立信心，故称为已得立足。通过确立名色而知苦谛，通过法住智而知集谛，在其后通过作意无常等方法而知道谛，见到转起是苦性，对于不转起的灭谛必定倾心向往，因为以世间智通达四圣谛，所以不可能生于恶趣，而可能达到须陀洹地，因此说"趣向已定"。所以说"称为小须陀洹"。
"因此"即因为如此这如实智有大功德，所以。"常"即一切时，夜晚和白天。"一切"即通过把握能生因等一切方式。
度疑清净释义完。
如是第十九品释义。
20.道非道智见清净释义
思惟智论释
692
"如是知道与非道而住立的智"即是这离于染污而行于正道的观慧是圣道的前分道，这光明等十种染污不是道，如是如实确立了道与非道而住立的智。
把过去等差别诸法集为一团而思惟称为集团思惟，这据说是阎浮提（印度）居民的说法。如"任何色"等。

4.181) nayena hi dhammānaṃ vipassanā nayavipassanā, ayaṃ kira tambapaṇṇidīpavāsīnaṃ abhilāpo. Tenevāha ‘‘kalāpasammasanasaṅkhātāya nayavipassanāyā’’ti. Tāva-saddo kamattho, tena sammasanappakārānaṃ bahubhedataṃ dīpeti. Bahubhāvato hi tesaṃ paṭhamaṃ nayavipassanāya yogārambhaṃ anusāsati ‘‘nayavipassanāya tāva yogo karaṇīyo’’ti. Kasmāti codakavacanaṃ. Tassāyaṃ adhippāyo – yadi maggāmaggañāṇadassanavisuddhi sampādetabbā, atha kasmā ‘‘nayavipassanāya ādito yogo kātabbo’’ti vuttanti. Itaro tassāyaṃ adhigamūpāyoti dassento ‘‘āraddhavipassakassā’’tiādimāha. Tenetaṃ dasseti ‘‘vipassanāya sati udayabbayañāṇuppādo, udayabbayañāṇe sati obhāsādiupakkilesasambhavo, tato maggāmaggavavatthānaṃ, tasmā tassa āditova ārambhassa sambhavo natthīti vipassanā paṭhamaṃ āraddhabbā’’ti. Evampi paṭhamaṃ nayavipassanāva kasmā āraddhabbāti āha ‘‘vipassanāya ca kalāpasammasanaṃ ādī’’ti. Tañhi atītādibhedabhinnānaṃ dhammānaṃ saṅkhipitvā vavatthānavasena pavattanato ādikammikassa sukaraṃ sammasananti ādibhūtaṃ.

Tasmāti ādibhūtattā. Atha vā tasmāti yasmā āraddhavipassakassa…pe… kalāpasammasanaṃ ādi, tasmā. Etanti kalāpasammasanaṃ. Apicātiādi kalāpasammasanasseva vipassanāya ādibhāve upacayahetudassanaṃ. Udayabbayañāṇapariyosānā tīraṇapariññā, asampatte eva ca udayabbayañāṇe maggāmaggavavatthānaṃ hotīti āha ‘‘tīraṇapariññāya vattamānāyā’’ti. Kalāpasammasane tāva yogo kātabboti etthāpi tasseva paṭhamārambhe kāraṇaṃ vuttanayeneva veditabbaṃ. Yasmā kalāpasammasanaṃ nāma ekavisuddhiyampi na antogadhaṃ, ekacce ca taṃ anāmasitvāva vipassanācāraṃ vaṇṇenti. Evaṃ santepi taṃ suttantesu ekadesena, anavasesato ca dassitaṃ. Paṭisambhidāyaṃ ādikammikānaṃ manasikārasukaratāya vipassanāya ādibhāvena ṭhapitaṃ. Vipassantassa ca obhāsādīsu uppannesu maggāmaggañāṇasambhavo, tasmā ‘‘taṃ sampādetukāmenā’’tiādinā ayaṃ vicāro katoti daṭṭhabbaṃ.



我来为您直译这段巴利文：
（续4.181.）
依此方式观察诸法称为道理观察，这据说是铜色岛（斯里兰卡）居民的说法。因此说"以所谓集团思惟的道理观察"。"首先"一词表示次第，由此显示思惟方式有多种差别。因为它们众多，所以首先教导开始修习道理观察，说"首先应当修习道理观察"。"为什么"是质问者的话。这是他的意思：如果应当成就道非道智见清净，那为什么说"首先应当修习道理观察"？另一方面为显示这是证得的方便而说"已开始观察者"等。由此显示"有观察才有生灭智的生起，有生灭智才有光明等染污的生起，由此有道非道的确立，因此它不可能从一开始就生起，所以应当首先开始观察"。即使如此，为什么首先应当开始道理观察呢？为答此问而说"观察的开始是集团思惟"。因为它是通过集合而确立过去等差别诸法的方式来运作，所以对初学者来说容易思惟，故为最初。
"因此"即因为是最初。或者"因此"即因为对已开始观察者...集团思惟为最初，所以。"此"即集团思惟。"复次"等是显示集团思惟确实是观察的开始的增上因。审察遍知以生灭智为终，而在未达到生灭智时就有道非道的确立，所以说"在审察遍知进行时"。关于"首先应当修习集团思惟"这里，它为何首先开始的理由也应当依所说方式来理解。因为所谓集团思惟并未包含在任何一种清净中，有些人不提及它就直接描述观察的行相。即使如此，它在经典中有部分说明，在无余处有完整说明。在《无碍解道》中因为对初学者容易作意而立为观察的开始。对于观察者，当生起光明等时有道非道智的生起，因此应当了知这思惟是以"欲成就彼者"等方式而作的。

693.Tatrāti tasmiṃ tīraṇapariññāya ñātapariññānantarabhāve, tāsu vā pariññāsu. Vinicchayoti sarūpato, kiccato, bhūmito ca sanniṭṭhānaṃ. Lokuttarāpi purimasmiṃ saccadvaye maggasampayuttā tividhāpi pariññā kiccavasena labbhatīti ‘‘lokiyapariññā’’ti visesetvā vuttaṃ. Sabhāvadhammānaṃ lakkhaṇasallakkhaṇato ñeyyaabhimukhā paññā abhiññāpaññā. Ñātaṭṭheti ñātabhāvanimittaṃ. Abhiññeyyassa jānanahetu ‘‘ñāṇa’’nti vuccati. Pariññāpaññāti aniccādilakkhaṇāni paricchijja jānanapaññā. Tīraṇaṭṭheti sammasanabhāvahetu. Pahānapaññāti pahātabbassa pajahanapaññā. Vedayitādilakkhaṇavidhuratāya ruppanalakkhaṇaṃ paccattalakkhaṇaṃ vuttaṃ. Tesaṃyeva paccattalakkhaṇasallakkhaṇavasena gahitadhammānaṃyeva. Yathā pathavīphassādīnaṃ kakkhaḷaphusanādilakkhaṇāni tīsupi khaṇesu sallakkhitabbāni paṭiniyatarūpatāya sabhāvasiddhāneva hutvā gayhanti, na evamaniccatādilakkhaṇāni. Tāni pana bhaṅgudayabbayapīḷāvasavattanākāramukhena gahetabbato samāropitarūpāni viya gayhantīti vuttaṃ ‘‘sāmaññalakkhaṇaṃ āropetvā’’ti. Lokiyapariññānaṃyeva adhippetattā lakkhaṇārammaṇikavipassanāva ‘‘pahānapariññā’’ti vuttā.


我来为您直译这段巴利文：
693
"其中"即在审察遍知紧接知遍知之处，或在那些遍知中。"判定"即从自性、作用、地的方面确定。出世间的三种遍知也在前两谛中与道相应，依作用而得，所以特别说明"世间遍知"。对于诸法自性的相的观察而趣向所知的慧为胜知慧。"在已知义"即在已知性的原因。因为是对所胜知的了知，故称为"智"。"遍知慧"即完全了知无常等相的慧。"在审察义"即在思惟性的原因。"断慧"即断除所应断的慧。因为受等相的相异性，所以说变坏相为自相。对于那些通过观察自相而把握的诸法。如地、触等的坚硬、触碰等相在三时中都应当观察，因为是确定的色法性而成为自性成就而被把握，无常等相则不然。因为它们是通过灭、生灭、逼迫、转变等形相而把握，所以如同被安立的相而被把握，因此说"安立共相"。因为只是指世间遍知，所以只说以相为所缘的观为"断遍知"。


Saṅkhārapaṭicchedatoti nāmarūpavavatthānato, yā ‘‘diṭṭhivisuddhī’’ti vuttā. Keci pana ‘‘khandhādīnaṃ vipassanāya bhūmibhāvato sabbopi khandhādivicāro saṅkhāraparicchedo’’ti vadanti. ‘‘Paccattalakkhaṇapaṭivedhasseva ādhipacca’’nti iminā nāmarūpapaccayapariggahapaññānaṃ tīraṇapahānāsamatthataṃ dasseti . Tāsampi pana ‘‘namanalakkhaṇaṃ nāmaṃ, ruppanalakkhaṇaṃ rūpa’’nti arūparūpānaṃ sādhāraṇākārasallakkhaṇavasena pavattiyā ekenākārena tīraṇapariyāyo, diṭṭhikaṅkhāvikkhambhanena pahānapariyāyo labbhatīti siyā tīraṇapahānesupi ādhipaccanti vadanti. Ukkaṭṭhaniddesena pana yathā diṭṭhivisuddhiyāva saṅkhāraparicchedatā, evaṃ lakkhaṇārammaṇikavipassanāya eva tīraṇapahānakiccatā veditabbā. Evaṃ hi tissopi pariññā vavatthitā honti, aññathā saṅkāro siyā. Tīraṇapariññāya bhūmi tattha paññāya aniccatādilakkhaṇasantīraṇato. Tenāha ‘‘etasmiṃ…pe… ādhipacca’’nti. Kāmaṃ udayabbayañāṇampi kañci micchābhinivesaṃ pajahati, tassa pana athāmagatattā na sātisayaṃ pahānanti vuttaṃ ‘‘bhaṅgānupassanaṃ ādiṃ katvā upari pahānapariññāya bhūmī’’ti. Aniccato anupassantoti aniccākārato saṅkhāre anupassanto sammasanto. Niccasaññanti ‘‘te niccā sassatā’’ti pavattaṃ micchāsaññaṃ. Saññāsīsena diṭṭhicittānampi gahaṇaṃ daṭṭhabbaṃ. Eseva nayo ito paresupi. Nibbindantoti aniccānupassanādisambhūtāya nibbidānupassanāya saṅkhāre nibbijjanavasena passanto. Nandinti sappītikataṇhaṃ. Virajjantoti virāgānupassanāya virajjanavasena yathā saṅkhāresu rāgo nuppajjati, evaṃ anupassanto. Tathābhūto hi rāgaṃ pajahatīti vuccati. Nirodhentoti nirodhānupassanāya yathā saṅkhārā nirujjhantiyeva, na āyatiṃ punabbhavavasena uppajjanti, evaṃ anupassanto. Tathābhūto hi saṅkhārānaṃ samudayaṃ pajahati nāma anuppattidhammatāpādanato. Paṭinissajjantoti paṭinissaggānupassanāya yathā saṅkhārā na puna ādiyanti, evaṃ vossajjanto. Tenāha ‘‘ādānaṃ pajahatī’’ti, niccādivasena vā gahaṇaṃ vissajjetīti attho. Sādhitattāti sampāditattā. Itarāti tīraṇapahānapariññā. Evaṃ pariññā niddisitvā pariññākkamavasenapi kaṅkhāvitaraṇānantaraṃ ‘‘kalāpasammasane yogo kātabbo’’ti yvāyamattho vutto, taṃ nigamavasena paccāharanto ‘‘tena vutta’’ntiādimāha, taṃ vuttatthameva.



我来为您直译这段巴利文：
"由诸行确定"即由名色确立，也就是所说的"见清净"。有些人则说"因为蕴等是观察的基础，所以一切蕴等的观察都是诸行的确定"。"唯有自相通达的增上"，由此显示名色缘把握的慧不能审察和断除。但他们说，因为它们也是通过观察无色与色的共同相而运作，即"名以倾向为相，色以变坏为相"，所以从一个方面可以有审察的含义，通过镇伏见与疑可以有断除的含义，因此在审察断除中也可能有增上性。但依最胜的说明，应当了知如同见清净唯有诸行确定性，同样地唯有以相为所缘的观察才有审察断除的作用。因为如此三种遍知才有确立，否则就会混乱。审察遍知的地是因为在其中的慧审察无常等相。因此说"在此...增上"。虽然生灭智也断除某些邪执著，但因为它尚未有力，所以说"以坏随观为始的上面是断遍知的地"。"观无常"即从无常相观察、思惟诸行。"常想"即"它们是常、恒"的邪想。应当了知以想为首也包括见和心。这个道理在其后也是一样。"厌离"即以从无常随观等生起的厌离随观，以厌离的方式观察诸行。"欢喜"即有喜的渴爱。"离染"即以离染随观，以离染的方式观察诸行，如此令贪不生起。因为如此称为断除贪。"灭"即以灭随观，观察诸行如何灭去，不再以未来再有的方式生起。因为如此称为断除诸行的集，因为导致不再生起的状态。"舍离"即以舍离随观，舍弃诸行使不再执取。因此说"断除执取"，或者意思是舍弃以常等方式的执取。"已成就"即已完成。"其他"即审察遍知和断遍知。如此说明诸遍知后，也依遍知的次第，在度疑之后"应当修习集团思惟"这个道理已经说了，为以结论的方式重述而说"因此说"等，这就是所说的意义。

694.Tatrāti tasmiṃ kalāpasammasane vibhāvetabbe, tassa vā kalāpasammasanassa ādibhāve. Ayaṃ pāḷīti dassiyamānaṃ paṭisambhidāmaggapāḷimāha. Tattha saṅkhipitvā vavatthāne paññāti atītādibhedabhinne dhamme ekato saṅgahetvā aniccādivasena vinicchaye sādhetabbe taṃsādhanīyā paññā. Sammasane aniccatādivasena tīraṇe ñāṇanti pavuccati, sā kathaṃ hotīti attho. Vavatthāne sammasaneti ca nipphādetabbe bhummavacanaṃ. Yaṃ kiñci rūpantiādīni padāni heṭṭhā vuttatthāneva. Sabbaṃ rūpaṃ aniccato vavatthapetītiādīni pana yasmā parato vaṇṇiyissanti, tasmā tattheva nesaṃ atthaṃ vibhāvayissāma.

Pāḷivavatthānaṃ pana evaṃ veditabbaṃ – ettha hi ādikammikānaṃ vipassanāmanasikārasukhatthaṃ ‘‘yaṃ kiñci rūpa’’ntiādinā paṭhamaṃ tāva pañcakkhandhā atītādivibhāgamukhena gahitā, te pana khandhā yasmā dvārārammaṇehi saddhiṃ dvārappavattadhammavasena vibhāgaṃ labbhanti, tasmā tadanantaraṃ dvārachakkādivasena dasa chakkā gahitā. Yasmā pana lakkhaṇesu anattalakkhaṇaṃ dukkhavibhāgaṃ, tasmā tassa vibhāvanāya cha dhātuyo gahitā. Tato yesu kasiṇesu ito bāhirakānaṃ attābhiniveso, tāni imesaṃ jhānānaṃ ārammaṇabhāvena upaṭṭhānākāramattānīti dassanatthaṃ dasa kasiṇāni gahitāni. Tato dukkhānupassanāya parivārabhāvena paṭikkūlākāravasena dvattiṃsa koṭṭhāsā gahitā. Pubbe khandhavasena saṅkhepato gahitā dhammā nātisaṅkhepavitthāranayena, vitthāranayena ca manasi kātabbāti dassanatthaṃ dvādasāyatanāni, aṭṭhārasa dhātuyo ca gahitā. Tesu ime dhammā satipi suññanirīhaabyāpārabhāve dhammasabhāvato ādhipaccavasena pavattantīti anattalakkhaṇavibhāvanatthaṃ indriyāni gahitāni. Evaṃ anekabhedabhinnāpime dhammā bhūmittayapariyāpannatāya tividhāva hontīti dassanatthaṃ tisso dhātuyo gahitā.

Ettāvatā nimittaṃ dassetvā pavattaṃ dassetuṃ kāmabhavādayo nava bhavā gahitā. Ettake abhiññeyyavisese pavattamanasikārakosallena saṇhasukhumesu nibbattitamahaggatadhammesu manasikāro pavattetabboti dassanatthaṃ jhānappamaññāruppāni gahitāni. Tattha jhānāni nāma vuttāvasesārammaṇāni rūpāvacarajjhānāni. Paccayapaccayuppannavibhāgato ime dhammā bhinditvā manasi kātabbāti dassanatthaṃ paṭiccasamuppādaṅgāni gahitāni. Paccayākāramanasikāro hi lakkhaṇattayaṃ sukhena, suṭṭhutarañca vibhāveti, tasmā pacchato gahito. Evamete sammasanīyabhāvena gahitā khandhādivasena koṭṭhāsato pañcavīsatividhā. Pabhedato pana atītādibhedaṃ anāmasitvāva gayhamānā dvīhi ūnāni dvesatāni honti.

Tattha aniccato vavatthapetītiādiko paṭhamo lakkhaṇavavatthāpanavāro. Aniccaṃ khayaṭṭhenātiādiko dutiyo hetuvāro lakkhaṇānaṃ hetukittanato. Aniccaṃ saṅkhatantiādiko pana hetupatiṭṭhāpanavāro pākaṭabhāvasallakkhaṇato. Khayaṭṭhenāti hi khayasabhāvato yasmā rūpaṃ khayasabhāvaṃ uppajjitvā khayaṃ vayaṃ bhedaṃ gacchati, tasmā aniccanti attho. Bhayaṭṭhenāti bhāyitabbabhāvato yasmā rūpaṃ pabhaṅguratāya bhayānakaṃ, tasmā dukkhanti. Tenāha bhagavā ‘‘yadaniccaṃ, taṃ dukkha’’nti (saṃ. ni. 30.15, 45, 46, 76, 85; 2.4.14; paṭi. ma. 

我来为您直译这段巴利文：
694
"其中"即在应当阐明的集团思惟中，或在集团思惟为最初之义中。"此经文"即指将要显示的《无碍解道》经文。其中"集合确立的慧"即对过去等差别诸法合为一处，在应当成就无常等方面的判定时，能成就此的慧。说是在思惟中以无常等方式审察的智，这如何生起的意思。"在确立思惟"是处格语。"任何色"等词的意义如前所说。但"确立一切色为无常"等，因为后面将解释，所以我们将在那里阐明它们的意义。
经文的确立应当如是了知 - 这里首先以"任何色"等方式，为了初学者容易作意观察，首先通过过去等分别方式把握五蕴，而这些蕴因为可以与门、所缘一起依门转起诸法而得分别，所以随后依六门等方式把握十种六法。又因为在诸相中无我相是苦的分别，所以为了显示它而把握六界。然后为了显示外道在这些遍处中执著为我，它们只是这些禅那的所缘显现相而已，所以把握十遍。然后为了苦随观的围绕，依不净相方式把握三十二身分。为了显示前面依蕴方式简略把握的诸法应当以不太简略和广说的方式，以及广说方式作意，所以把握十二处和十八界。在它们中，为了显示这些法虽然是空、无动作、无作为，但依法性以增上力而转起，故为了显示无我相而把握诸根。如是虽然这些法有多种差别，但因为摄属三地，故只有三种，为了显示这点而把握三界。
至此显示了相，为了显示转起而把握欲有等九有。为了显示在如此多应知差别中运作作意善巧后，应当对细微的所生广大诸法进行作意，所以把握禅那、无量和无色。其中所谓禅那是指除了所说之外的所缘的色界禅那。为了显示这些法应当从缘和缘生的分别来破析作意，所以把握缘起支。因为缘行相的作意能容易地、更好地显示三相，所以最后把握。如是这些作为所思惟而把握的，依蕴等分类有二十五种。但若计算差别，不论过去等差别而把握时，则有一百九十八。
其中"确立为无常"等是第一个相的确立章。"无常以坏义"等是第二个因章，因为说明诸相的因。而"无常是有为"等是因的建立章，因为观察显著性。"以坏义"即因为是坏的自性，因为色生起后趋向坏、灭、破坏，所以是无常的意思。"以怖畏义"即因为是应当怖畏的，因为色以其易坏性而可怕，所以是苦。因此世尊说"凡是无常的，那就是苦"。

2.10). Asārakaṭṭhenāti asārakabhāvato, attasāravirahatoti attho. Tatiyavāre pana ‘‘rūpaṃ anicca’’nti vatvā tassa hetuṃ patiṭṭhāpetuṃ ‘‘saṅkhata’’ntiādi vuttaṃ. Yasmā samecca sambhūya paccayehi kataṃ, anurūpe ca paccaye paṭicca, na vinā tehi samaṃ, sammā ca uppannaṃ, tasmā khayavayavirāganirodhadhammanti. Na hi paccayanibbattaṃ anirujjhanakaṃ nāma atthi. Tenāha bhagavā ‘‘yaṃ taṃ rūpaṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjīti netaṃ ṭhānaṃ vijjatī’’ti (saṃ. ni. 5.379). Etena aniccā pathavīdhātu paccayanibbattattā tadaññaṃ paccayanibbattaṃ viyāti dasseti. Esa nayo sesadhammesupi.

Idāni anvayato, byatirekato ca saṅkhatadhammānaṃ aniccataṃ patiṭṭhāpetuṃ ‘‘jātipaccayā’’tiādi vuttaṃ. Aniccalakkhaṇasseva cettha patiṭṭhāpanaṃ tasmiṃ patiṭṭhāpite sesalakkhaṇadvayassapi patiṭṭhāpanasiddhito.

Iminā peyyālena ime dhammarāsayo saṃkhittāti sambandho. ‘‘Dvārārammaṇehi saddhiṃ dvārappavattā dhammā, pañcakkhandhā’’ti idaṃ abhiññeyyaniddese ‘‘cakkhuṃ, bhikkhave, abhiññeyya’’ntiādinā (paṭi. ma. 1.3; saṃ. ni. 4.46) dvārārammaṇehi saddhiṃ dvārappavatte dhamme dassetvā tesaṃ pañcahi khandhehi saṅgahitataṃ dassetuṃ ‘‘rūpaṃ abhiññeyyaṃ…pe… viññāṇaṃ abhiññeyya’’nti āgatattā vuttaṃ. Paṭisambhidāyaṃ (paṭi. ma. 1.48) pana ‘‘yaṃ kiñci rūpa’’ntiādinā paṭhamaṃ pañcakkhandhe dassetvā ‘‘cakkhu’’ntiādinā dvārārammaṇehi saddhiṃ dvārappavattā dhammā dassitā. Tathādassane kāraṇaṃ heṭṭhā vuttameva.

Kasmā panettha ime dhammarāsayo saṃkhittāti pāḷiyaṃ vitthārato āgatattāti dassento ‘‘vuttaṃ heta’’ntiādimāha. Tenevāha ‘‘taṃ tattha…pe… saṃkhitta’’nti. Tattha tanti abhiññeyyaṃ. Etthāti abhiññeyyaniddese. ‘‘Viññāṇaṃ mano dhammā’’tiādinā tattha tattha koṭṭhāse ye lokuttaradhammā āgatā. Keci pana ‘‘etthāti paṭisambhidāya’’nti vadanti, taṃ na sundaraṃ. Sammasanupagā eva hi dhammā paṭisambhidāyaṃ gahitā sammasanavārassa adhippetattā, na abhiññeyyaniddese (paṭi. ma. 1.3; saṃ. ni. 4.46) viya sabbeva abhiññeyyā dhammā. Ye rūpārūpadhammā. Yassāti yogino. Tesu tena sammasanaṃ ārabhitabbaṃ yathāpākaṭaṃ vipassanābhinivesoti katvā. Pacchā pana anupaṭṭhahantepi upāyena upaṭṭhahāpetvā anavasesatova sammasitabbā.



我来为您直译这段巴利文：
"以无实质义"即因为是无实质性，意思是缺乏自我实质。在第三章中说"色是无常"后，为建立其因而说"有为"等。因为是诸缘和合而作，依适当的缘而有，不离彼等而平等，正确地生起，所以是灭尽、衰败、离贪、灭尽之法。因为没有由缘所生而不灭尽的。因此世尊说："凡是那个色，已生、已有、有为、是坏灭法，说它不坏灭，这是不可能的。"由此显示地界无常是因为由缘所生，如同其他由缘所生者。这个道理在其他诸法中也是一样。
现在为了从随顺和反面来建立有为法的无常性而说"以生为缘"等。这里只建立无常相，因为在建立它时其他两相的建立也成就。
这些法蕴以此省略方式而简略，这是关联。"与门、所缘一起的门转起诸法，五蕴"，这是因为在应知的说明中以"诸比丘，眼应当了知"等方式显示与门、所缘一起的门转起诸法后，为显示它们被五蕴所摄，而说"色应当了知...识应当了知"而来。但在《无碍解道》中首先以"任何色"等显示五蕴后，以"眼"等显示与门、所缘一起的门转起诸法。如此显示的理由如前所说。
为什么这里这些法蕴被简略？为显示在经典中已详细说过而说"因为这里说"等。因此说"彼在彼...简略"。其中"彼"即应知。"此中"即在应知的说明中。以"识、意、诸法"等方式在彼彼部分中所说的出世间法。有些人说"此中即在《无碍解道》中"，这不好。因为在《无碍解道》中只取适合思惟的诸法，因为是思惟章的意趣，不像在应知的说明中取一切应知的诸法。"任何色无色法"。"彼"即瑜伽行者。应当依显著而开始对它们的思惟，作为观察的入手处。但后来对不显现的也以方便使之显现，应当无遗地思惟。

695. ‘‘Atītaṃ rūpaṃ anicca’’ntiādinā aniccato sammasanassa atītādivibhāgā pavattiṭṭhānabhūtāti āha ‘‘ekādasahi okāsehī’’ti. Vavatthāpanaṃ nāma sanniṭṭhānaṃ. Aniccato sanniṭṭhānañcettha ‘‘anicca’’nti vipassanāvāti āha ‘‘aniccanti sammasatī’’ti.

Kathanti sammasanākāro pucchitoti taṃ parato idheva pāḷiyaṃ dutiyavāre vuttanayenevāti saṅkhepeneva vissajjeti. Idāni tamatthaṃ pākaṭataraṃ kātuṃ ‘‘vuttañheta’’ntiādimāha. Tattha hī-ti hetuatthe nipāto. Yasmā ‘‘rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhenā’’ti evaṃ vuttaṃ, tasmā iminā vuttanayena aniccanti sammasatīti yojanā.

Evampi saṅkhepoyevāti vibhajitvā dassetuṃ ‘‘esā’’tiādi vuttaṃ. Atīteti atīte bhave. Ādikammikassa hi idaṃ sammasanavidhānaṃ, tasmā bhavavasena addhābhedo adhippeto. Tenāha ‘‘nayimaṃ bhavaṃ sampattantī’’ti. Ettha iti-saddo hetuattho. Idaṃ vuttaṃ hoti – yaṃ atītabhave pariyāpannaṃ rūpaṃ, taṃ atīteyeva bhave khīṇaṃ, tato na imaṃ bhavaṃ sampattaṃ, tasmā aniccaṃ khayaṭṭhena khayasabhāvattāti sammasatīti. Esa nayo yaṃ anāgatantiādīsupi.

Yaṃ bahiddhā, tampi bahiddhā eva khīyati, na ajjhattabhāvaṃ gacchatīti aniccaṃ khayaṭṭhenāti, yaṃ oḷārikaṃ, tampi tattheva khīyatīti aniccaṃ khayaṭṭhenātiādinā yojetabbaṃ.

Idaṃ sabbampīti idaṃ atītādibhedassa rūpassa sammasanato sabbaṃ ekādasavidhampi sammasanaṃ ekaṃ sammasanaṃ aniccato sammasananti katvā.

Tanti taṃ ekādasavidhampi rūpaṃ. Sappaṭibhayatāyāti bhayānakatāya. Bhayāvahaṃ hotīti appahīnavipallāsassa ‘‘ahaṃ vinassāmi, mama santakaṃ vinassatī’’ti cintentassa bhayajanakaṃ hoti. Sīhopamasutte devānaṃ viyāti sīhopamasutte desiyamāne devānaṃ viya. Tattha hi –

‘‘Yadā tathāgato loke uppajjati arahaṃ sammāsambuddho…pe… so dhammaṃ deseti ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo. Iti vedanā… iti saññā… iti saṅkhārā… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Yepi te, bhikkhave, devā dīghāyukā vaṇṇavanto sukhabahulā uccesu vimānesu ciraṭṭhitikā, tepi tathāgatassa dhammadesanaṃ sutvā yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjanti ‘aniccāva kira bho mayaṃ samānā niccamhāti amaññimha, addhuvāva…pe… asassatāva kira bho mayaṃ samānā sassatamhāti amaññimha, mayampi kira bho aniccā addhuvā asassatā sakkāyapariyāpannā’’’ti (saṃ. ni. 3.78; a. ni. 4.33) –

Evaṃ devānaṃ bhayuppatti āgatā.

Khandhapañcakaṃ, tadekadeso vā attavādīhi ‘‘attā’’ti parikappīyati, tañca ekantato aniccaṃ, dukkhañcāti āha ‘‘yañhi aniccaṃ, taṃ dukkha’’ntiādi. Tīsu dukkhatāsu saṅkhāradukkhatāva byāpinī, ‘‘yadaniccaṃ, taṃ dukkha’’nti ca adhippetāti vuttaṃ ‘‘aniccataṃ vā udayabbayapaṭipīḷanaṃ vā’’ti. Attā abhavissāti ‘‘kārako vedako sayaṃvasī’’ti evaṃbhūto attā abhavissāti adhippāyo. Evañhi sati rūpassa ābādhāya saṃvattanaṃ ayujjamānakaṃ siyā. Yathā rūpakkhandhe abhedato tividhaṃ sammasanaṃ, bhedato tettiṃsavidhaṃ, evaṃ vedanākkhandhādīsupīti imamatthaṃ ‘‘esa nayo’’ti atidisati. Tena khandhavasena tāva bhedato pañcasaṭṭhiadhikā sataṃ sammasanavārā dassitā honti. Iminā nayena dvārachakkādīsupi yathārahaṃ sammasanabhedo veditabbo.



我来为您直译这段巴利文：
695
以"过去色无常"等，过去等差别是无常思惟的运作处所，所以说"以十一处"。确立即是确定。这里以"无常"作为确定即是观察，所以说"思惟'无常'"。
"如何"是问思惟的方式，以在此经文后面第二章所说的方式简略地回答。现在为使此义更加明显而说"因为说"等。其中"因为"是表示因的语词。因为说"过去、未来、现在色以坏义为无常"，所以依此所说方式思惟"无常"，这是语句关系。
"如是也是简略"，为分别显示而说"这"等。"过去"即在过去有。因为这是初学者的思惟方法，所以依有而意指时分的差别。因此说"不到达此有"。这里"故"字表示因。这是说 - 凡是属于过去有的色，它在过去有中已灭，故不到达此有，所以以灭义为无常，因为是灭性而思惟。这个方法在"凡是未来"等中也是一样。
"凡是外"，它也只在外灭，不去到内的状态，所以以灭义为无常；"凡是粗"，它也就在那里灭，所以以灭义为无常等，应当如是连接。
"这一切"即这思惟过去等差别的色的一切十一种思惟都是一个无常的思惟。
"彼"即彼十一种色。"以可怖畏性"即以可怕性。"成为怖畏"即对未断颠倒者想着"我将灭，我所将灭"而生怖畏。"如《狮子譬喻经》中的诸天"即如在《狮子譬喻经》中所说的诸天。因为在那里：
"当如来出现于世，是阿罗汉正等觉者...他说法：'这是色，这是色集，这是色灭。这是受...这是想...这是行...这是识，这是识集，这是识灭。'诸比丘，那些长寿、端正、多乐、住于高处宫殿长久的诸天，他们听了如来的说法，大多生起怖畏、悚惧、恐怖：'我们虽是无常却以为是常，虽是不稳固...虽是非恒而以为是恒，我们确实是无常、不稳固、非恒、摄于有身。'"
如是说到诸天的生起怖畏。
五蕴或其一部分被执我论者所想象为"我"，而它必定是无常、是苦，所以说"凡是无常，那就是苦"等。在三苦中，行苦是遍满的，而且"凡是无常，那就是苦"是所要表达的，所以说"无常性或生灭逼迫"。"将是我"即意指"是作者、受者、自在者"这样的我将存在。因为如此，色的导向压迫就不合理。如同在色蕴中不分别有三种思惟，分别有三十三种，在受蕴等中也是如此，以"这个方法"来指示这个意思。由此首先依蕴的分别显示一百六十五种思惟章节。依此方法在六门等中也应当依适宜了知思惟的差别。

696.Niyamato saṅkhatādibhedaṃ hotīti ekaṃsena saṅkhatatādivisesavantaṃ hoti asaṅkhatādisabhāve aniccatāya asambhavato. Assāti aniccassa. Pariyāyadassanatthanti vevacanadassanatthaṃ, taṃ pana ‘‘khayadhamma’’ntiādīnaṃ vasena veditabbaṃ, na purimānaṃ tiṇṇaṃ. Na hi tadeva tassa pariyāyo hoti, nāpi saṅkhatapaṭiccasamuppannapadāni hutvā abhāvadīpanato pākabhāvadīpanato. Pākabhāvadīpanena pana aniccatāya sādhanapakkhe tiṭṭhanti. Teneva hi sabbesaṃ padānaṃ pariyāyatābhāvato ‘‘nānākārehi vā’’ti vikappantaraṃ gahitaṃ. Manasikārappavattīdassanatthanti aniccatāya upabrūhanamanasikārapavattidassanatthaṃ.

Cattārīsākāraanupassanākathāvaṇṇanā

697.Soti yogāvacaro. Tassāti yathāvuttabhedassa aniccatādisammasanassa. Thirabhāvatthāyāti daḷhabhāvatthāya aniccādiākārassa punappunaṃ manasikāro viya bahulīkārabhāvato. Yaṃ taṃ bhagavatā etassa vibhaṅge aniccādisammasanaṃ vuttanti sambandho. Anulomikanti ariyamaggādhigamassa anukūlaṃ. Khantinti ñāṇakhantiṃ. Ñāṇañhi visayasabhāvaṃ ogāhetvā vavatthāne khamati sahatīti khantīti vuccati. Sammattaniyāmanti ariyamaggaṃ. So hi sammādiṭṭhiādisammattañceva anivattidhammatāya niyāmo cāti vuccati. ‘‘Ādinā nayenā’’ti iminā ‘‘pañcakkhandhe dukkhato passanto anulomikaṃ khantiṃ paṭilabhati, khandhānaṃ nirodho sukhaṃ nibbānanti passanto sammattaniyāmaṃ okkamatī’’ti (paṭi. ma. 3.38) evamādiko pāṭhaseso rogādipaṭipakkhayojanāvasena vitthāretabbo. ‘‘Khandhānaṃ nirodho niccaṃ nibbāna’’nti vacanena saṅkhārānaṃ dukkharogatādipaṭipakkho nibbānassa sukhārogyādibhāvo ‘‘ādinā nayenā’’ti ettha nayaggahaṇena dīpitoti. Avaseso sabbo pāṭho pakāsito eva hotīti.

Kāmañcetaṃ cattārīsāya ākārehi sammasanaṃ anulomañāṇe bhāvetabbavidhānaṃ. Tenāha ‘‘anulomañāṇaṃ vibhajantena…pe… vutta’’nti, ito paṭṭhāya pana kataparicayasseva kiccāvahaṃ hotīti idhāpi vuttantīti daṭṭhabbaṃ. Tassāpīti na kevalaṃ kalāpasammasanasseva, atha kho yathādassitassa cattālīsappabhedassa aniccādisammasanassapi. Tañhi anulomikakhantipaṭilābhāya, sammattaniyāmokkamanāya ca saṃvattanato ekaṃsato icchitabbaṃ. Vuttañhi –

‘‘So vata, bhikkhave, bhikkhu kañci saṅkhāraṃ niccato samanupassanto anulomikāya khantiyā samannāgato bhavissatīti netaṃ ṭhānaṃ vijjati, anulomikāya khantiyā asamannāgato sammattaniyāmaṃ okkamissatīti netaṃ ṭhānaṃ vijjati, sammattaniyāmaṃ anokkamamāno sotāpattiphalaṃ vā…pe… arahattaṃ vā sacchikarissatīti netaṃ ṭhānaṃ vijjati. So vata, bhikkhave, bhikkhu sabbasaṅkhāre aniccato samanupassanto’’ti (a. ni. 6.98; paṭi. ma. 3.36) –

Ādi sukkapakkho vitthāretabbo. Tathā ‘‘so vata, bhikkhave, bhikkhu kañci saṅkhāraṃ sukhato, dukkhato, kañci dhammaṃ attato, anattato’’ti (paṭi. ma. 3.36) vitthāretabbo.



我来为您直译这段巴利文：
696
"必然成为有为等差别"即必定具有有为等特殊性，因为无常性不可能存在于无为等性质中。"它的"即无常的。"为显示同义词"即为显示异名，这应当依"灭法"等来理解，不是依前面三种。因为那不是它的同义词，也不是有为、缘生等词，因为显示有后无、显示成熟性。但通过显示成熟性而立于无常性的证成方面。正因为如此，由于所有词都不是同义词，所以采取"或以种种行相"作为另一选择。"为显示作意的运作"即为显示增长无常性的作意的运作。
四十行相随观的解释
697
"彼"即瑜伽行者。"它的"即前所说差别的无常等思惟。"为了坚固"即为了牢固，因为如同反复作意无常等行相那样成为多作。"世尊在其分别中所说的无常等思惟"，这是语句关联。"随顺"即有助于证得圣道。"忍"即智忍。因为智在深入对象的自性后能忍受确立，所以称为忍。"正性决定"即圣道。因为它称为正见等正性以及以不退转性而为决定。以"等的方式"，由此应当依病等对治的关系来详述"见五蕴为苦而得随顺忍，见蕴的灭为乐涅槃而入正性决定"等余文。以"蕴的灭是常的涅槃"的说法，通过"等的方式"中的方式的采取而显示涅槃是诸行的苦病等的对治，即乐健等性。余下一切经文都已经明了。
虽然这四十种行相的思惟是在随顺智中应当修习的方法。因此说"当分别随顺智...所说"，但从此以后只对已熟练者才有作用，所以应当了知在这里也说。"它的也"即不仅是集团思惟，而且也是如所显示的四十种差别的无常等思惟。因为它导向获得随顺忍和入正性决定，所以必定应当希求。因为说：
"诸比丘，比丘见任何行为常，将具足随顺忍，这是不可能的；不具足随顺忍，将入正性决定，这是不可能的；不入正性决定，将证得预流果乃至阿罗汉果，这是不可能的。诸比丘，比丘见一切行无常"等，应当详述白分。同样应当详述"诸比丘，比丘见任何行为乐、为苦，见任何法为我、为无我"。

698. Ekekaṃ khandhaṃ aniccādisammasanassa vasena sammasatīti sambandho. Tassa pana sammasanassa pañcannaṃ khandhānaṃ sādhāraṇatāya ‘‘ekekaṃ khandha’’nti vuttaṃ. Anaccantikatāyāti accantikatābhāvato, asassatatāyāti attho. Sassatañhi accantikaṃ parāya koṭiyā abhāvato. Ādiantavantatāyāti pubbāparakoṭivantatāya, udayabbayadhammatoti attho. Aniccato sammasatīti sambandho. Esa nayo sabbattha.

Aniccatoti ca addhuvato. Etañhi na niccaṃ, khaṇikatāya asadābhāvitāya vā na iccaṃ na upagantabbanti aniccaṃ. Uppādavayapaṭipīḷanatāyāti uppādena, vayena ca pati pati khaṇe khaṇe taṃsamaṅgino vibādhanasabhāvattā, tehi vā sayameva vibādhetabbattā. Udayabbayavanto hi dhammā abhiṇhaṃ tehi paṭipīḷitā eva honti, yā pīḷanā ‘‘saṅkhāradukkhatā’’ti vuccati. Dukkhavatthutāyāti tividhassāpi dukkhassa, saṃsāradukkhassa ca adhiṭṭhānabhāvato. Paccayayāpanīyatāyāti yathārahaṃ paccayehi yāpetabbatāya. Rogamūlatāyāti mūlabyādhi viya anubandhabyādhīnaṃ mūlabhāvato, padadvayenāpi yāpyarogasadisatoti dasseti. Yāpyabyādhi hi rogo itaro ābādhoti. Dukkhatāsūlayogitāyāti tividhadukkhatāsaṅkhātena rujjanena yujjatāya. Kilesāsucipaggharaṇatāyāti yathārahamārammaṇavasena, samannāgamavasena ca rāgādikilesāsucivissandanato. Ahutvā sambhavato uppattiyā uddhumātatā.

Antotudanatāyāti abbhantare tudanato. Dukkhavedanādayo viya hi ime saṅkhārā attabhāvassa abbhantaragatā eva udayabbayavasena tudanti. Ariyamaggasaṇḍāsena vinā nīharituṃ asakkuṇeyyatāya dunnīharaṇīyatā taṇhādiṭṭhābhinivesadaḷhabhāvato. Aghanti pāpaṃ viya ariyajanehi vigarahitabbaṃ. Sattānaṃ anatthajananato avaḍḍhiāvahaṃ, pāpassa ca vatthubhūtaṃ khandhapañcakanti āha ‘‘vigaraha…pe… aghato’’ti. Aseribhāvajanakatāyāti paravasatājananato. Yathā gilāno aññehi saṃvesanavuṭṭhāpanādinā parapaṭibaddhasarīravuttiko aserī, evametepi aseribhāvajanakā. Avasatāyāti avasavattanato. Yathā parosatanto puriso parassa vasaṃ na gacchati, evaṃ subhasukhādibhāvena vase vattetuṃ asakkuṇeyyato. Avidheyyatāyāti ‘‘mā jīratha, mā mīyathā’’tiādinā vidhātuṃ asakkuṇeyyato. Palujjanatāyāti byādhiādīhi pakārehi chijjanato vinassanato. Tehi eva vā ābyasanato. Byasanattho hi lokasaddo, pasaddo bhusattho daṭṭhabbo. Byādhiādīhi ca khandhānaṃ byasananti. Byasanāvahabhāvena etīti īti, āgantukānaṃ akusalapakkhiyānaṃ byasanahetūnaṃ etaṃ adhivacanaṃ. Khandhā ca edisāti āha ‘‘anekabyasanāvahatāya ītito’’ti.


我来为您直译这段巴利文：
698
依无常等思惟的方式思惟每一蕴，这是关联。因为这思惟对五蕴是共同的，所以说"每一蕴"。"因为非究竟"即因为没有究竟性，意思是非恒常性。因为恒常是究竟的，因为没有后边际。"因为有始终"即因为有前后边际，意思是有生灭法性。以无常而思惟，这是关联。这个方法在一切处都是如此。
"无常"即不稳固。因为这不是常，由于刹那性或非恒时存在性而不可接受，故为无常。"因为生灭逼迫"即因为以生、以灭而一再刹那刹那地对具有它者有压迫性，或者由它们自身要被压迫。因为有生灭的诸法必定经常被它们所逼迫，这逼迫称为"行苦"。"因为是苦的基础"即因为是三苦和轮回苦的立足处。"因为依赖诸缘"即因为依适宜而要靠诸缘维持。"因为是病的根本"即如根本病是随伴病的根本，以这两词显示如同可延续的病。因为可延续的病是病，其他是疾。"因为结合苦刺"即因为结合以三苦为名的逼恼。"因为流出烦恼的不净"即依适宜以所缘方式和具足方式而流出贪等烦恼的不净。"因无而有"即因生起而肿胀。
"因为内刺"即因为在内刺痛。因为如同苦受等，这些行在自身之内以生灭方式而刺痛。"因为难除"因为没有圣道的钳子而不能拔除，因为贪见执着坚固。"灾祸"即如同恶被圣者所呵责。因为对众生生不利，带来衰退，是恶的基础，所以说"因为五蕴被呵责...为灾祸"。"因为生不自在"即因为生他所支配。如同病人以他人的卧起等而身体活动受制于他人而不自在，如是这些也生不自在。"因为不自在"即因为不随欲转。如百岁的人不随他人所转，如是因为不能以净乐等方式随欲而转。"因为不听命"即因为不能以"勿老、勿死"等方式而令听命。"因为破坏"即因为以病等方式而断灭破坏。或者因为以它们而衰损。因为世间词是衰损义，pa词应当视为增强义。以病等而有蕴的衰损。以带来衰损而来故为灾难，这是意外的不善分的衰损因的同义语。诸蕴是如此，所以说"因为带来种种衰损而为灾难"。


Upaddavatīti upaddavo, anatthaṃ janento abhibhavati ajjhottharatīti attho, rājadaṇḍādīnaṃ etaṃ adhivacanaṃ. Khandhā ca edisāti vuttaṃ ‘‘aviditānaṃ…pe… upaddavato’’ti. Diṭṭhadhammikasamparāyikabhayāvahato, abhayapaṭipakkhato ca khandhā bhayanti āha ‘‘sabbabhayānaṃ…pe… bhayato’’ti. Bahiddhā ñātibyasanādīhi, ajjhattaṃ rāgādīhi anatthehi upasajjanaṭṭhena, upasaggasadisatāya ca upasaggo. Upasaggoti ca devatūpasaṃhāravasena pavatto byādhiādianattho. So atthakāmena muhuttampi na ajjhupekkhitabbo hoti. Tena vuttaṃ ‘‘anekehi…pe… upasaggato’’ti. Dosūpasaṭṭhatāyāti ārammaṇato, sampayogato ca rāgādidosehi upetatāya. Lokadhammā lābhādihetukā anunayapaṭighā, tehi, byādhiādīhi ca anavaṭṭhitatā pacalitatā.

Upakkamenāti attano, parassa vā payogena. Sarasenāti sabhāvena. Pabhaṅgupagamanasīlatā bhiduratā. Sabbāvatthanipātitāyāti rukkhaphalaṃ viya atitaruṇakālato paṭṭhāya sabbāsu avatthāsu nipatanasīlatāya. Anipatassapi sabbena sabbaṃ asāratāya thirabhāvassa abhāvatāya. Thirañhi dhuvaṃ nāma hoti. Tāyituṃ rakkhituṃ asamatthatāya na tāyanoti atāyano, tabbhāvo atāyanatā. Tāṇāsīsāya upagatassa alabbhaneyyakhematā. Dukkhabhītiyā upalīyanādhippāyena allīyituṃ. Dukkhanivattanaṃ leṇakiccaṃ. Jātiādibhayānaṃ hiṃsanaṃ vidhamanaṃ bhayasārakattaṃ. Yathāparikappitehīti paramatthato avijjamānehi bālehi parikappitappakārehi. Rittatāyāti vivittatāya, virahitatāyāti attho. Antosārābhāvo rittatā. Sā eva ca tucchatāti āha ‘‘rittatāyeva tucchato’’ti. Appakattāti parittattā, lāmakattā vā. Dhuvasārābhāvādīhi saddhiṃ attasārābhāvaṃ rittapadena vatvā nibbattitamattasārābhāvameva suññapadena dassetuṃ ‘‘sāmi…pe… suññato’’ti vuttaṃ. Yathā kenaci sāmiādilakkhaṇena attanā suññā ete, evaṃ sayampi ataṃsabhāvoti āha ‘‘sayañca…pe… anattato’’ti. Na attāti hi anattāti.

Pavattidukkhatāyāti bhavapavattidukkhabhāvato. Bhavapavatti ca pañcannaṃ khandhānaṃ aniccādiākārena pavattanameva, so ca ādīnavo. Yathāha ‘‘yaṃ, bhikkhave, pañcupādānakkhandhā aniccā dukkhā vipariṇāmadhammā. Ayaṃ, bhikkhave, pañcasu upādānakkhandhesu ādīnavo’’ti. Tenāha ‘‘dukkhassa ca ādīnavatāyā’’ti. Ādīnanti bhāvanapuṃsakaniddeso yathā ‘‘ekamanta’’nti (dī. ni. 

我来为您直译这段巴利文：
压迫故为灾患，意思是生不利而压制、征服，这是王罚等的同义语。诸蕴是如此，所以说"因为对未知...为灾患"。因为带来现世、来世的怖畏，以及与无畏相对，所以诸蕴是怖畏，因此说"因为一切怖畏...为怖畏"。以外在的亲属衰损等，以内在的贪等不利而接近的意义，以及与灾难相似性而为灾难。灾难即依天神加害方式而起的病等不利。对求利者即使片刻也不可忽视。因此说"因为种种...为灾难"。"因为被过染"即从所缘和相应而具有贪等过。世间法是以得等为因的顺逆，以它们和病等而不安稳、动摇。
"以加行"即以自己或他人的努力。"以自力"即以自性。趋向破坏的习性是脆弱性。"因为落于一切位"即如树果从极幼时起即有落于一切位的习性。即使不落，也因为完全无实质而无坚固性。因为坚固即是恒常。因为不能保护、守护而非保护，此性为非保护性。对求庇护者不能获得安稳。以怖畏苦而欲依止。避苦是庇护的作用。伤害、破坏生等怖畏是怖畏的本质。"如所遍计"即胜义上不存在而被愚者所遍计的方式。"因为空虚"即因为远离，意思是分离。内在无实质是空虚。那就是空无，所以说"空虚即是空无"。"因为少"即因为微小，或因为低劣。以说明空词表示无有恒常实质等及无我实质，以空词只显示生起的无我实质，所以说"主...为空"。如同它们以任何主等相而空无我，如是自身也非彼性，所以说"自身...为无我"。因为非我故为无我。
"因为转起苦性"即因为有转起的苦性。有的转起只是五蕴以无常等行相的转起，那就是过患。如说："诸比丘，五取蕴是无常、苦、变易法。诸比丘，这是五取蕴中的过患。"因此说"因为是苦和过患性"。"一边"是中性词的说明，如"一边"。

1.165), ativiya kapaṇanti attho. Bhusattho hi ayaṃ ā-kāro. Yathā ‘‘dvidhā chiddakaṃ vicchiddaka’’nti ettha dvi-saddassa atthe vi-saddo, evamidhāpīti āha ‘‘dvedhā pariṇāmapakatitāya vipariṇāmadhammato’’ti. Vipariṇāmo ca viparītasabhāvāpatti. Dubbalatāyāti sarasabhiduratāya balābhāvato. Dubbalampi kiñci mudukammaññābhāvena duppadhaṃsiyā. Ime pana supadhaṃsiyā evāti āha ‘‘pheggu viya sukhabhañjanīyatāya cā’’ti. Aghassa pāpassa hetutā aghahetutā. Khandhapaṭibaddhameva hi sabbaṃ kibbisanti. Ime rūpādayo sukhahetu, na dukkhahetūti janitavissāsānaṃ hananasīlatāya, khandhesu hi ‘‘etaṃ mamā’’ti gāhavasena sattā byasanaṃ pāpuṇanti, vissāsaṃ vā hanantīti vissāsaghātino, tabbhāvato.

Vigatabhavatāyāti apagatavaḍḍhitāya. Vibhavataṇhā, vibhavadiṭṭhi ca vibhavo uttarapadalopena, tato vibhavato, pitusadisassa vā sabhāvahetuno vibhavato vināsato sambhūtatāya. Āsavānaṃ ārammaṇādinā paccayabhāvo āsavapadaṭṭhānatā. Bījādiko asādhāraṇo hetu, bhūtasalilādiko sādhāraṇo paccayo. Esa nayo ajjhattepi. Tehi samecca sambhūya kato saṅkhato. Maccumārassa adhiṭṭhānabhāvena, kilesamārassa paccayabhāvena saṃvaḍḍhanato āmisabhūtatā, khandhāpi khandhānaṃ āmisabhūtā paccayabhāvena saṃvaḍḍhanato, tadantogadhā abhisaṅkhārā. Devaputtamārassa pana ‘‘mameta’’nti adhimānavasena āmisabhāvoti khandhādimārānampi imesaṃ yathārahaṃ āmisabhūtatā vattabbā. Dhammasaddo ‘‘jātidhammāna’’ntiādīsu (ma. ni. 3.373; paṭi. ma. 1.33) viya pakatiattho , ‘‘dhammapaṭisambhidā’’tiādīsu (vibha. 718 ādayo) viya hetuattho cāti āha ‘‘jātijarābyādhimaraṇapakatitāya, sokaparidevaupāyāsahetutāyā’’ti. Saṃkilesattayaggahaṇena tadekaṭṭhānaṃ dasannaṃ kilesavatthūnampi saṅgaho daṭṭhabbo. Tadārammaṇāpi hi dhammā tadanativattanato saṃkilesikā eva. Tathā khuddā, taṇhā, jaṭādīsu sarīrassa, saṃkilesassa ca saṅgaho daṭṭhabbo.

Cattārīsāpi sammasanāni tīsu anupassanāsu antogadhānevāti tadantogadhabhāvaṃ dassetuṃ ‘‘ettha hī’’tiādi vuttaṃ. Aniccānupassanāni sarūpato , pariyāyato ca aniccabhāvavibhāvanato. Esa nayo itaresupi. ‘‘Asārakato’’ti idaṃ niccasārābhāvavibhāvanaṃ.

Ettāvatā kalāpato dhamme saṅgahetvā nayato sammasanamattaṃ dassitaṃ, na tāva anupadadhammavipassanā vihitāti ‘‘sammasanārambhavidhāna’’nti. Vuttaṃ.

Indriyatikkhakāraṇanavakakathāvaṇṇanā



我来为您直译这段巴利文：
"1.165.，'极其可怜'的意思。因为这个ā音是增强义。如'二分裂为分裂'中的vi词表示dvi词的意思，这里也是如此"，所以说"因为以二种变异为性质而为变异法"。变异即获得相反性质。"因为脆弱"即因为自性易碎而无力。有些脆弱的因为柔软适业性而难以破坏。但这些很容易破坏，所以说"如同心材因为容易破碎"。恶的因性是恶因性。因为一切罪恶都与蕴相连。这些色等是乐因，不是苦因，以对生起信任者有伤害的习性，因为众生以"这是我所"的执着于诸蕴而遭遇衰损，或伤害信任，故为害信者，因为是彼性。
"因为离有"即因为离增长。爱无有、见无有即是无有，省略后词，从彼无有，或从如父亲的自性因的无有、灭而生。漏的所缘等缘性是漏的立足。种子等是不共因，地水等是共同缘。这个方法在内在也是如此。由它们和合而作故为有为。以作为死魔的住处，以作为烦恼魔的缘而增长故为饵食性，诸蕴也以作为诸蕴的缘而增长故为饵食，其中所含的诸行。但天子魔以"这是我的"的慢而为饵食性，所以应当说这些对蕴等魔依适宜而为饵食性。法字如在"有生法"等中表示自性义，如在"法无碍解"等中表示因义，所以说"因为是生老病死的自性，因为是愁悲苦恼的因"。以取三种杂染，应当了知也摄十种烦恼事。因为以它为所缘的诸法因不超越它而是杂染。同样应当了知在饥渴、爱、缠等中摄身和杂染。
四十种思惟都摄在三种随观中，为显示摄在其中而说"因为这里"等。无常随观以自相和方便显示无常性。这个方法在其他中也是如此。"以无实质"这是显示无常实质的缺乏。
至此只显示集合诸法后依方法的思惟，尚未安立逐一法观，所以说"思惟开始的方法"。
根锐利的九种因的解释

699. Ekaccassa tikkhindriyassa mahāpaññassa nayavipassanāvaseneva udayabbayañāṇaṃ uppajjati, itarassa nuppajjati. Taṃ sandhāya ‘‘yassa pana…pe… na sampajjatī’’ti vuttaṃ. Udayabbayañāṇuppatti hi idha nayavipassanāya sampajjananti adhippetaṃ. Tena ‘‘navahākārehi indriyāni tikkhāni bhavanti…pe… antarā ca abbosānenā’’ti evaṃ vuttānaṃ navannaṃ ākārānaṃ vasena indriyāni tikkhāni katvā sappāyāni sevamānena sammasitabbanti sambandho.

Tenāti yoginā. Navahākārehīti vakkhamānehi navahi ākārehi. Indriyānīti saddhādīni indriyāni. Tikkhānīti tikhiṇāni visadāni sūrāni. Uppannuppannānanti khaṇe khaṇe uppannānaṃ uppannānaṃ. Saṅkhārānanti vipassiyamānānaṃ rūpārūpadhammānaṃ. Khayamevāti paṭhamaṃ uppādaṃ disvā taṃ muñcitvā khayameva bhaṅgameva passati. Tassa tathākhayadassanapasutassa vipassanāpaññā tikkhā sūrā vahati, itarāni ca indriyāni. Tatthāti khayadassane. Sakkaccakiriyāyāti ādarakāritāya, yathā khayadassanaparameneva vipassanāñāṇaṃ pavattati, evaṃ taṃ ādarajāto sampādeti. Sātaccakiriyāyāti avicchedakiriyāya, yathā vipassanāñāṇaṃ khayadassanavasena nirantarameva pavattati, evaṃ yuttappayutto naṃ sampādeti. Sappāyakiriyāyāti anurūpakiriyāya āvāsādisattavidhasappāyāsevanakiriyāya . Nimittaggāhenāti yathā manasikarontassa vipassanāsamādhi uppanno, tassa ākārassa sallakkhaṇavasena samathanimittaggahaṇena sampādetīti sambandho. Anupavattanatāyāti anurūpato pavattanena bhāvanācittassa līnabhāve pītivīriyadhammavicayasambojjhaṅgānaṃ uddhatabhāve passaddhisamādhiupekkhāsambojjhaṅgānaṃ brūhanenāti attho. Kāye ca jīvite ca anapekkhatanti attano kāye asucibhāvena bāhirakaaviññāṇakakuṇape viya jīvite ahitāvahapaccatthike viya nirapekkhacittaṃ upaṭṭhapeti. Tattha ca abhibhuyya nekkhammenāti tasmiṃ kāyacitte anapekkhabhāvena indriyānaṃ tikkhabhāvāpādanena uppannaṃ uppannaṃ dukkhaṃ vīriyena abhibhavitvā bhāvanaṃ sampādeti. Antarāti yathādhippetāya bhāvanāsiddhiyā antarāva. Abbosānenāti asaṅkocanena.


我来为您直译这段巴利文：
699
对某些利根大慧者，仅依方法观而生起生灭智，其他人则不生。针对这点而说"但对谁...不成就"。因为这里意指生灭智的生起是方法观的成就。因此"以九种行相诸根变得锐利...中间和不退缩"，如是说的九种行相，使诸根锐利，行持适宜而应当思惟，这是关联。
"彼"即瑜伽行者。"以九种行相"即以将要说的九种行相。"诸根"即信等诸根。"锐利"即锐利、清晰、强盛。"一再生起"即刹那刹那生起生起。"诸行"即被观察的色无色法。"只见灭"即首先见到生起后，舍弃它而只见灭、只见坏。他如此专注于见灭时，观慧锐利强盛运转，其他诸根也是如此。"其中"即在见灭中。"以恭敬作"即以尊重实行，如同以见灭为最胜而转起观智，如是生起尊重而成就它。"以相续作"即以不间断作，如同观智以见灭方式而相续转起，如是努力专注而成就它。"以适宜作"即以适当作、以亲近七种适宜如住所等的作。"以相的把握"即如作意时生起观定，以认知其行相方式而以止相把握来成就，这是关联。"以随转性"即以随顺而转，意思是心生起昏沉时增长喜、精进、择法觉支，掉举时增长轻安、定、舍觉支。"对身和命不顾恋"即对自身以不净性如外在无识的尸体，对生命如带来不利的敌人而使心住于无执著。"并以出离胜过其中"即以对身心无执著而使诸根达到锐利性，以精进胜过所生起的苦而成就修习。"中间"即在所希求的修习成就中间。"不退缩"即不萎缩。


Evaṃ vuttānanti evaṃ ‘‘navahākārehi indriyāni tikkhāni bhavantī’’tiādinā aṭṭhakathāyaṃ vuttānaṃ. Ettha ca yathā nāma sukhumānaṃ muttāpavāḷādīnaṃ vijjhane sukhumatarena vedhanena bhavitabbaṃ, evameva saṇhasukhumānaṃ rūpārūpadhammānaṃ, paccayassa ca pariggaṇhane tikkhena ñāṇena bhavitabbaṃ. Tesaṃ pana khayavayadassane tikkhatarena bhavitabbaṃ. Tikkhataratā cassa nisānasilāyaṃ saṇhamaṭṭhatāya karaṇena viya pharasudhārāya nisitabhāvāpādanena indriyānaṃ tikkhabhāvāpādanena sādhetabbā. Tañca yehi navahi ākārehi hoti, tesu khaṇikānaṃ saṅkhārānaṃ khaṇe khaṇe bhijjanākāradassanaṃ paṭhamaṃ vuttaṃ ‘‘uppannuppannānaṃ saṅkhārānaṃ khayameva passatī’’ti. Asati ñāṇassa tikkhatarabhāve tadabhāvato sesindriyatikkhatā tassa sambhārabhāvato vuttā, avinābhāvato vā. Sakkaccakiriyādiggahaṇaṃ pana tassa upāyadassanaṃ. Asappāyāni bhojanādīni anupayujjanādivasena vajjetvā sappāyāni mattaso sevamānena. Rūpārūpadhammānaṃ accantavidhuratāya ekajjhaṃ asammasitabbattā, tathā sammasanassa ca idha anadhippetattā ‘‘kālena rūpaṃ sammasitabbaṃ, kālena arūpa’’nti vuttaṃ. Tatthāpi ca rūpassa oḷārikatāya suviññeyyattā paṭhamaṃ sammasitabbatā vuttā. Nibbatti passitabbāti paṭhamaṃ tāva āgamānusārato anumānavasena daṭṭhabbā. Tato paraṃ anukkamena balappatte bhāvanāñāṇe paccakkhatopi dissatīti.

Rūpanibbattipassanākārakathāvaṇṇanā

700.Sabbesanti kāmāvacarādiaṇḍajādibhedabhinnānaṃ sabbesaṃ sattānaṃ. Paṭhamaṃ kammato nibbattati taṃmūlakattā utujādirūpānaṃ. Parato pavattanakakāyadasakādivasena labbhamānaṃ pabandhattayaṃ, santatisīsaṃ vā sandhāya ‘‘tisantativasenā’’ti vuttaṃ.

Dandhaṃ mandaṃ cirena nirodho etassāti dandhanirodhaṃ sattarasacittakkhaṇāyukattā. Tenāha ‘‘garuparivattī’’ti. Tenāti tasmā, yasmā ‘‘tato sīghataraṃ kho, bhikkhave, āyusaṅkhārā khīyantī’’ti (saṃ. ni. 2.228) vacanato rūpadhammāpi ittarakālā eva, arūpadhammā pana tehi sātisayaṃ ittarakālā, tasmā āha bhagavāti attho. Yaṃ panettha vattabbaṃ, taṃ heṭṭhā vicāritameva. Tehi sadisāti cittassa uppādabhaṅgakkhaṇehi sadisā. Sabbesampi hi saṅkhārānaṃ uppādabhaṅgakkhaṇesu visadisatā natthi, samānakālāva te. Ṭhānappattanti ṭhitikkhaṇappattaṃ. Tenāti dutiyabhavaṅgacittena. Vatthurūpaṃ ekassa cittassa nissayo hutvā aññassa na hoti ṭhapetvā maraṇāsannaṃ, tasmā vuttaṃ ‘‘tena saddhi’’ntiādi.

Evaṃ paṭisandhito paṭṭhāya yāva cuticittassa uppatti, taṃ dassetvā idāni nirodhaṃ dassetuṃ ‘‘paṭisandhicittassā’’tiādi āraddhaṃ. Tattha ṭhānakkhaṇeti paṭisandhicittassa ṭhitikkhaṇe. Yāva pavatti nāma atthīti yāva saṃsārappavatti nāma atthi, yāva vā cittassa pavatti nāma atthi. Asaññūpapattiyañhi natthi cittappavattīti. Rūpūpapattiyaṃ saṃsedajā opapātikasadisāti opapātikānaṃyeva gahaṇaṃ. Opapātikānampīti pi-saddena vā saṃsedaje sampiṇḍeti. Sattasantativasenāti cakkhudasakādīnaṃ sattannaṃ santatisīsānaṃ vasena.



我来为您直译这段巴利文：
"如是所说"即如是在义疏中以"以九种行相诸根变得锐利"等所说。这里如同在穿刺细小的珍珠珊瑚等时应当用更细小的钻具，如是在把握细微的色无色法及其缘时应当有锐利的智。而在见它们的灭坏时应当更加锐利。它的更加锐利性应当像在磨石上使斧刃变得锋利那样，以使诸根变得锐利来成就。那是以九种行相而有，其中首先说见刹那诸行在刹那刹那破坏的行相，即"见一再生起的诸行只是灭"。因为没有智的更锐利性就没有其他诸根的锐利性，所以说其他诸根的锐利性是它的资粮，或是不相离。而取恭敬作等是显示它的方法。以避离不适宜的饮食等而适量亲近适宜的。因为色无色法极其相违而不应同时思惟，如是思惟在这里也非所要，所以说"时而思惟色，时而思惟无色"。其中因为色粗显而易知，所以说应当首先思惟。"应见生起"即首先依传承随顺以推理来见。此后随着修习智渐渐增强而也能亲见。
色生起见的行相解释
700
"一切"即欲界等、卵生等差别的一切众生。首先从业生起，因为它是温等色的根本。后来以转起身十法等方式得到的三种相续，或相续的开头，所以说"以三相续"。
以十七心刹那为寿量故为迟灭。因此说"重转"。"彼"即彼因，因为如说"诸比丘，命行比那更快地灭尽"，所以色法也是短暂的，而无色法比它们更加短暂，所以世尊说，这是意思。这里应当说的，在前面已经考察过。"与彼相似"即与心的生灭刹那相似。因为一切行的生灭刹那没有不同，它们是同时的。"到达住位"即到达住刹那。"以彼"即以第二有分心。所依色作为一个心的所依而不作为另一个的，除了临死，所以说"与彼俱"等。
如是从结生开始直到死心的生起，显示它后，现在为显示灭而开始说"结生心"等。其中"在住刹那"即在结生心的住刹那。"只要有转起"即只要有轮回转起，或只要有心转起。因为在无想生中没有心转起。在色生中湿生与化生相似，所以只取化生。或以"也"字合并湿生于化生。"以七相续"即以眼十法等七种相续的开头。

701.Tatthāti kammato rūpapavattiyaṃ. Nānākkhaṇikakammapaccayabhūtaṃyeva idha kammanti adhippetanti āha ‘‘kammaṃ nāma kusalākusalacetanā’’ti. Jīvitanavakaṃ cakkhudasakādiantogadhameva katvā ‘‘samasattatirūpa’’nti vuttaṃ. Taṃ vā cakkhudasakādi viya sukhapariggahaṃ na hotīti. Tadevāti yathāvuttaṃ vipākakkhandhakaṭattārūpamāha. Kammañhi kammajassa janakaṃ, paripācakampi hoti jīvitindriyassa, kammajaggino ca vasena anurakkhaṇasabbhāvato, āhārādipaṭilābhahetutāya upatthambhakanimittato ca. Tenāha ‘‘upatthambhakapaccayopi hotī’’ti. Upatthambhakapaccayatā cassa upanissayapaccayavaseneva veditabbā. Kammaṃ paccayo etassāti kammapaccayaṃ, tadeva cittaṃ, taṃ samuṭṭhānaṃ etassāti kammapaccayacittasamuṭṭhānaṃ. Vipākacetasikānampi kammapaccayacittasamuṭṭhānatā vattabbā, na vā vattabbā kammasamuṭṭhānakammapaccayaggahaṇena gahitattā. Ṭhānappattā ojā aññaṃ ojaṭṭhamakaṃ samuṭṭhāpeti āhārānugate sarīreti gahetabbaṃ.

Tatrāpīti kammasamuṭṭhānāhārasamuṭṭhānepi ojaṭṭhamake. Catasso vā pañca vā pavattiyo ghaṭetīti sadisasantativasena catasso vā pañca vā rūpakalāpappavattiyo santāneti. Bāhirapaccayavisesena pana visadisā bahūpi pavattiyo ghaṭetīti vadanti. Yathā kammapaccayāhārasamuṭṭhāne paveṇighaṭanā, evaṃ kammapaccayautusamuṭṭhānepīti taṃ dassetuṃ ‘‘kammapaccayautusamuṭṭhānaṃ nāmā’’tiādi vuttaṃ. Ettha ca yathā tattha tattha koṭṭhāse paramparappavattiṃ dassentena akammajā dutiyādipavattiyo asambhedena dassitā, evaṃ kammajāhārasamuṭṭhānautuvasena, kammajautusamuṭṭhānāhāravasena, kammapaccayacittajāhārautusamuṭṭhānautuāhāravasena ca sambhedavasenāpi rūpappavatti dassetabbāti vadanti. Tattha kammajato pavattaāhārā visesapaccayalābhe sati yathāvuttaparimāṇāhi pavattīhi uddhampi pavattiyo na ghaṭentīti na sakkā vattuṃ. Tathā hi ‘‘dasa dvādasa vāre pavattiṃ ghaṭetī’’ti (visuddhi. 2.703), ‘‘evaṃ dīghampi addhānaṃ anupādinnapakkhe ṭhatvāpi utusamuṭṭhānaṃ pavattati evā’’ti (visuddhi. 2.704) ca vakkhati.


让我为您直译这段巴利文:
701. "在那里"是指从业而生的色法活动。这里所说的"业"专指作为异时业缘的东西，所以说"业即是善恶思"。把命根九法组等包含在眼十法组等之内，所以说"七十色法"。或者说，它不像眼十法组那样容易理解。"那个"是指前面所说的异熟蕴和所造色。业既是业生法的能生因，也是命根和业生火的养育因，因为它具有维持的本性，也因为它是获得食等的支持缘。所以说"也是支持缘"。它的支持缘性应当从亲依止缘来理解。业是它的缘，所以叫业缘，那就是心，它是由此而生，所以叫做业缘心等起。对于心所，是否也应该说是业缘心等起，不必说了，因为已经包含在业等起业缘的说法中。在适当时候的食素能生起另一个食八法，这应该理解为是在食所影响的身体中。
在那里也是指在业等起和食等起的食八法中。连续生起四或五个活动，是指在相似相续的意义上连续生起四或五个色聚。但是由于外缘的差别，也可以连续生起许多不相似的活动。就像业缘食等起有连续生起一样，业缘时节等起也是如此，为了说明这点，所以说"所谓业缘时节等起"等。在这里，正如在各个部分中显示相续活动时，把非业生的第二等活动明确地显示出来那样，说应当也通过业生食等起时节、业生时节等起食、业缘心生食时节等起时节食等混合的方式来显示色法的活动。其中，从业生而起的食在获得特殊缘的情况下，不能说超过上述数量的活动就不再继续。因为后面将说"连续生起十或十二次活动"，"这样即使在长时间内住于非执取分，时节等起也是这样活动"。

702.Janakājanakā matāti purimakā tikoṭṭhāsasaṅgahitā janakā, pacchimakoṭṭhāsikā ‘‘soḷasā’’ti vuttā ajanakāti matā ñātā. Kusalakiriyatoti kusalato ca kiriyato ca. Iriyāya kāyikakiriyāya pavattiṭṭhānatāya pathabhāvato iriyāpatho, gamanādi, atthato tadavatthā rūpappavatti. Kāmañcettha rūpavinimutto iriyāpatho, viññatti ca natthi, tathāpi na sabbaṃ rūpasamuṭṭhāpakacittaṃ iriyāpathūpatthambhakaṃ, viññattivikāruppādakañca hoti. Yaṃ pana cittaṃ viññattijanakaṃ, taṃ ekaṃsato itarassa janakaṃ avinābhāvato, tathā iriyāpathūpatthambhakaṃ rūpassa. Etassa visesassa dassanatthaṃ ‘‘rūpaṃ, iriyāpathaṃ, viññattiñcā’’ti samuccayo kato. Vipākavajjānīti ettha vipākābhiññādvayavajjānīti vattabbaṃ tadaññesaṃyeva sesaggahaṇena gahetabbattā. Na vā vattabbaṃ sesaggahaṇeneva abhiññācittānampi nivattetabbato. Na viññattiṃ janayanti mahaggatakusalādīnaṃ santabhāvena avipphārikabhāvato. Vipphārikameva hi kāmāvacarakusalādiviññattiṃ samuṭṭhāpeti, iriyāpathūpatthambhakāni pana honti satipi santabhāve jhānavegena saussāhattā, yato tesaṃ javanakiccatā. Pañca bhavaṅgacittānīti sambandho. Rūpameva janayanti, na iriyāpathaṃ nirussāhasantabhāvena paridubbalabhāvato. Kiriyāmayacittehi avimissabhavaṅgappavattikāle khandhādisarīrāvayavānaṃ niccalabhāvenāvaṭṭhānaṃ. Tathā hi abbokiṇṇe bhavaṅge pavattamāne aṅgāni osīdanti paviṭṭhāni viya honti. ‘‘Dvattiṃsā’’ti pana ādinā vuttesu jāgaraṇacittesu vattamānesu aṅgāni upatthaddhāni yathāpavattairiyāpathabhāveneva pavattantīti. Dvepañcaviññāṇāni sabbadubbalatāya rūpaṃ na janenti. Paṭisandhicittaṃ vatthudubbalatāya. Khīṇāsavānaṃ cuticittanti ettha –

‘‘Kāmāvacarānaṃ pacchimacittassa uppādakkhaṇe yassa cittassa anantarā kāmāvacarānaṃ pacchimacittaṃ uppajjissati, rūpāvacare arūpāvacare pacchimabhavikānaṃ, ye ca rūpāvacaraṃ arūpāvacaraṃ upapajjitvā parinibbāyissanti, tesaṃ cavantānaṃ tesaṃ vacīsaṅkhāro nirujjhissati, no ca tesaṃ kāyasaṅkhāro nirujjhissatī’’ti (yama. 


我来将这段巴利文翻译成简体中文：
702.「生起与非生起」指的是，前三类所包含的是生起的，而后一类中所说的「十六」被认为是非生起的，这是众所周知的。「善业与唯作」指的是从善与唯作两方面而言。
威仪路是因为行走等动作，从身体活动的进行处所这一意义上称为道路，实际上就是那种状态下的色法运作。虽然在这里，威仪路是离开色法的，也没有表示，但并非所有能产生色法的心都能支持威仪路和产生表示变化。然而，能产生表示的心，必定能产生其他的，因为不能分离的缘故，同样地也能支持色法的威仪路。为了显示这个特点，才用「色法、威仪路和表示」这样的合集说法。
「除了异熟」这里应该说「除了异熟和两种神通」，因为其余的都应该用「其余」一词来包括。或者不必这样说，因为通过「其余」一词就可以排除神通心。大界善等不能产生表示，是因为它们性质寂静，不具扩散性。只有欲界善等具有扩散性才能引起表示，但它们仍能支持威仪路，因为即使性质寂静，由于禅那的力量而有精进，所以它们具有速行的作用。
五个有分心相互关联。它们只能产生色法，不能产生威仪路，因为它们寂静而缺乏精进，力量微弱。在不掺杂唯作心的有分运作时，蕴等身体部分保持不动。因此，当有分持续不断时，肢体会下沉，好像陷入一般。而在前面所说的「三十二」等觉醒心运作时，肢体保持挺立，以原有的威仪路方式运作。
两种五识因为最为微弱，不能产生色法。结生心因为所依处微弱（也不能产生色法）。关于漏尽者的死亡心，如《双论》中说：
「在欲界最后心的生起剎那，在这心之后将生起欲界最后心者，以及在色界、无色界将有最后生者，还有那些投生到色界、无色界后将会般涅槃者，当他们命终时，他们的语行将灭，但身行尚未灭。」

2.saṅkhārayamaka.88) –

Pana vacanato aññesampi cuticittaṃ rūpaṃ na samuṭṭhāpetīti viññāyati. Na hi rūpasamuṭṭhāpakacittassa gabbhagatatādivibandhābhāve kāyasaṅkhārāsamuṭṭhāpane kāraṇaṃ atthi, na ca yuttaṃ cuto ca cittasamuṭṭhānarūpañcassa pavattati, nāpi ‘‘cuticittaṃ rūpaṃ samuṭṭhāpetī’’ti pāḷi atthi, ‘‘khīṇāsavāna’’nti, pana visesanaṃ appaṭisandhikanirodhena nirujjhantassa tesaṃ cuticittassa rūpasamuṭṭhāpanaṃ pākaṭanti katvā katanti daṭṭhabbaṃ. Soḷasa cittānīti paricchijja gahaṇaṃ tesaṃ rūpajanane ekaṃsato niyametabbattā, aññāni pana bahūni arūpe uppannāni anokāsagatattā rūpaṃ na janentiyeva. Na ṭhitikkhaṇe, bhaṅgakkhaṇe vā rūpaṃ janentīti sambandho. Uppādakkhaṇe pana balavaṃ anantarādipaccayalābhato.

Yathā pathavīādayo rūpadhammā cittahetukā cittasamuṭṭhānā, evaṃ vedanādayopīti vuttaṃ ‘‘cittasamuṭṭhānaṃ nāma tayo arūpino khandhā, saddanavaka’’ntiādi. Tenevāha – ‘‘katame dhammā cittasamuṭṭhānā? Vedanākkhandho saññākkhandho saṅkhārakkhandho kāyaviññatti vacīviññattī’’ti (dha. sa. 1201, 1535). Tattha kāyaviññattiādīnaṃ cittasamuṭṭhānatā pariyāyato vuttāti veditabbā tesaṃ anipphannattā. ‘‘Evaṃ vuttaṃ catusamuṭṭhānarūpa’’nti iminā ataṃsamuṭṭhānasseva cittajarūpassa cittapaccayatā dassitā. Yathā pana kammapaccayaṃ dassitaṃ , evaṃ cittapaccaye gayhamāne taṃsamuṭṭhānarūpassa, sahajātavedanādīnañca cittapaccayatā siyā. Cittasamuṭṭhānacittapaccaye pana asaṅkarato dassetuṃ pacchājātapaccayavaseneva cittapaccayaṃ uddhaṭanti daṭṭhabbaṃ. Cittasamuṭṭhānautuāhārehi kammasamuṭṭhānautuāhārā balavanto hontīti tesaṃ vasena catupañcapavattighaṭanaṃ vuttaṃ, cittasamuṭṭhānānaṃ pana vasena dvattippavattighaṭanaṃ taṃpākatikacittavasena, mahaggatānuttaracittavasena pana bahutarāpi pavattiyo icchitabbā. Taṃnibbattānaṃ cittajarūpānaṃ uḷārapaṇītabhāvato.



我将为您直译这段巴利文：
2.根据这段话，可以理解其他人的死亡心也不能产生色法。因为若无胎中等障碍，能产生色法的心在产生身行时是没有原因的，而且死亡后色法与心的产生也不合理，也没有「死亡心产生色法」这样的圣典文句。而「漏尽者」这个限定词，应理解为是为了突显那些以无再生之灭而终止的他们的死亡心产生色法的情况而说的。
「十六种心」是明确的说法，因为它们在产生色法时必须确定无疑，而其他许多生于无色界的心因为无处所，根本不能产生色法。它们在住位和坏灭位不能产生色法，这是相关联的。但在生起位时，由于获得等无间缘等，力量强大。
如同地等色法是以心为因、从心而生，受等也是如此，所以说「所谓从心而生是指三种无色蕴和声音九法等」。因此说：「什么法是从心而生？受蕴、想蕴、行蕴、身表和语表。」其中应知身表等被说为从心而生是就方便说而言，因为它们是非完成法。
通过「如是所说四种等起色」这句话，显示了非彼等起的心生色法是以心为缘。如同业缘被说明一样，若把心缘理解为这样，则彼等起色法和俱生受等也会成为心缘。应知为了不混淆从心而生和心缘，是依后生缘的方式来说明心缘的。
从心而生的时节和食素比业生的时节和食素更有力量，所以说依它们的力量有四五次相续；但依从心而生的则有二三次相续，这是就普通心而言，若就广大心和无上心来说，应当承认有更多的相续，因为由它们产生的心生色法更为殊胜微妙。

703.‘‘Upādinnaṃ kammajarūpaṃ paccayaṃ labhitvā’’ti etena bahiddhā anupādinnaojā rūpāharaṇakiccaṃ na karotīti dasseti. Paccayalābho cassa kammajabhūtasannissayatāvasenāti āha ‘‘tattha patiṭṭhāyā’’ti. Tattha kammapaccayacittasamuṭṭhānādirūpassapi kammamūlakattā siyā kammajapariyāyoti taṃnivattanatthaṃ ‘‘upādinna’’nti visesetvā vuttaṃ. Āhārapaccayassa āhāro na kevalaṃ upatthambhakova, atha kho janakopīti dassetuṃ ‘‘catusamuṭṭhānarūpa’’nti vuttaṃ. ‘‘Dasa dvādasa vāre’’ti vatvā kathaṃ imasseva dasa dvādasa vāre pavattighaṭanāti anuyogaṃ sandhāyāha ‘‘ekadivasaṃ paribhuttāhāro’’tiādi. Dārakassa sarīraṃ pharitvāti nābhimūlānugatāhi rasaharaṇīhi pharitvā, aññathā jalābuantarike kāye makkhanāvasena na sammāviniyogo āhārassa sambhavatīti.

Upādinnako anupādinnakoti duvidhe āhāre pubbe anupādinnako āhārapaccayaāhāro dassitoti itaraṃ dassetuṃ ‘‘kammajāhāro’’tiādi vuttaṃ. Taṃ kammapaccayāhārasamuṭṭhāne vuttanayameva. Tenāha ‘‘catasso vā pañca vā pavattiyo ghaṭetī’’ti. Āhārapaccayautunopi utupaccayāhārassa viya dasa dvādasa vāre pavattighaṭanā veditabbā. Vuttanayattā na uddhatanti vadanti. Sesānanti kammacittautusamuṭṭhānānaṃ tisantatirūpānaṃ. Kabaḷīkārāhāro hi aññāhārasamuṭṭhitassa, tisantatirūpānañca upatthambhakavasena attanā uppāditassa janako hutvā paccayo hoti. Evaṃ āhārapaccayo hontoyeva atthiavigatavasenāpi paccayo hoti, nissayabhāvo pana paṭṭhānanayena natthi. Āhārapaccayā pavattamānāni rūpāni āhāranissayāni nāma hontīti suttantanayena vuttoti daṭṭhabbo. Parato utuno nissayajotanāyapi eseva nayo.



我来为您直译这段巴利文：
703.「已执取的业生色法获得缘」这句话表明在外部未被执取的食素不能执行运送色法的功能。它获得缘是依靠业生界的所依，所以说「依止于此」。在这里，因为业缘、心等起等色法也是以业为根源，可能会被称为业生，为了避免这种情况，特别加上「已执取」这个限定语。为了显示食缘的食不仅仅是支持性的，而且还是生起性的，所以说「四等起色」。
说了「十次或十二次」之后，为了回应「为什么只有这个有十次或十二次相续」这个疑问，才说「一天所食的食物」等。「遍满孩童的身体」是指通过连接脐根的运送滋养的管道遍满，否则在胎衣内的身体以涂抹的方式无法正确地运用食物。
在已执取和未执取两种食中，之前已说明作为食缘的未执取食，为了说明另一种，所以说「业生食」等。这与业缘和食等起中所说的方法相同。因此说「连续四或五次」。应知食缘时节也像时节缘食一样有十次或十二次相续。他们说因为方法已经说过所以没有详述。
「其余的」指业、心、时节等起的三相续色法。因为段食作为缘，既是其他食所生和三相续色法的支持，又是自己所产生的能生因。这样，作为食缘时也成为有缘和不离去缘，但依《发趣论》的方法则没有所依的性质。应知所说「依食缘而运作的色法称为依食」是依经教的方法。后面关于时节的所依说明也是同样的方法。

704. Kammasamuṭṭhānādivasena catubbidhāyapi tejodhātuyā rūpuppādane samatthabhāvato ‘‘utu nāma catusamuṭṭhānā tejodhātū’’ti vuttaṃ. Esa duvidho hotīti esa utu tejodhātubhāvāvisesepi tikkhamandatāvisesena uṇho, sītoti duvidho hoti. Yaṃ panettha vattabbaṃ, taṃ heṭṭhā vicāritameva. Yadipi utu upādinnakena vināpi rūpaṃ samuṭṭhāpeti, indriyabaddhe pana tena vinā tassa rūpuppādanaṃ natthīti āha ‘‘upādinnakaṃ paccayaṃ labhitvā’’ti. Tenāha ‘‘catusamuṭṭhāno utū’’ti. Utusamuṭṭhānoyeva hi utu upādinnakena vinā rūpaṃ samuṭṭhāpeti. Utupaccayaṃ nāma catusamuṭṭhānikaṃ rūpaṃ. Yañhi utusamuṭṭhānaṃ pannarasavidhaṃ rūpaṃ, yañca tadaññatisantatirūpaṃ, tassa sabbassapi sabhāgo utuupatthambhakapaccayo hotīti. Yasmā visabhāgo utu himādi viya padumādīnaṃ visadisarūpuppattihetubhūtaṃ purimarūpaṃ vināsentaṃ viya hoti, tasmā sabhāgaṃ, visabhāgañca ekajjhaṃ gahetvā vuttaṃ ‘‘utu catusamuṭṭhānikarūpānaṃ pavattiyā ca vināsassa ca paccayo hotī’’ti.

Dīghampi addhānanti ‘‘dasa dvādasa vāre’’ti aññassa vuttaparicchedato dīghampi kālaṃ. Utu hi sabhāgasantativasena laddhapaccayaṃ ciratarampi kālaṃ sadisākāraṃ rūpappavattiṃ santāneti upādinnakasannissayena vinā, pageva itarathā. Tenāha ‘‘anupādinnapakkhe ṭhatvāpī’’ti, maṃsavinimuttakesalomanakhacammakhilatilakādivasena jīvamānasarīre aññattha matakaḷevarādivasenāti adhippāyo. Rūpassa nibbattiyā diṭṭhāya tassa bhaṅgopi diṭṭhoyeva hoti ittarakālattā dhammappavattiyāti āha ‘‘nibbattiṃ passanto kālena rūpaṃ sammasati nāmā’’ti. Na hi nibbattimattadassanaṃ sammasanaṃ nāma hoti, udayabbayadassanañca adhikatanti. Esa nayo ito paresupi nibbattiggahaṇesu.

Arūpanibbattipassanākārakathāvaṇṇanā



我来为您直译这段巴利文：
704.因为在业等起等四种火界都有能力产生色法，所以说「所谓时节是四等起的火界」。「这有两种」是指这个时节虽然在火界性质上没有差别，但由于强弱的差异而有热和冷两种。对此应该说的内容在前面已经讨论过了。虽然时节即使没有已执取也能产生色法，但在有根身中若无已执取则不能产生色法，所以说「获得已执取缘」。因此说「四等起时节」。因为只有时节等起的时节能在没有已执取的情况下产生色法。所谓时节缘是指四等起的色法。因为无论是十五种时节等起色法，还是其他三相续色法，对于所有这些，同类的时节都成为支持缘。因为不同类的时节，如寒冷等，对于莲花等来说是产生不同色法的因，似乎会破坏先前的色法，所以把同类和异类放在一起说「时节是色法相续和坏灭的缘」。
「长时间」指比他人所说的「十次或十二次」更长的时间。因为时节通过同类相续获得缘后，即使很长时间也能维持相似形态的色法相续，这是不需要依靠已执取所依的情况，更不用说其他情况了。所以说「即使处于未执取分」，意思是指在活着的身体中离开肉体的发毛指甲皮肤疣痣等方面，或在其他地方如死尸等方面。
因为法的运作是短暂的，所以见到色法的生起时，它的灭去也就已经看到了，因此说「见到生起时就是在某个时候观察色法」。因为仅仅见到生起并不能称为观察，而且上下观察更为重要。对于后面其他关于生起的说明也是这个道理。
无色生起观察方式的注释

705.Lokiyacittuppādavasenevāti avadhāraṇaṃ itarassa avisayattā.

Nibbattati taṃtaṃbhavavasena. Tadeva ekūnavīsatippabhedaṃ cittaṃ bhavaṅgavasena nibbattatīti sambandho. Tathā cutivasena tadārammaṇavasenāti etthāpi. Tatthāti tesu ekūnavīsaticittuppādesu. Anantaracittato paṭṭhāyātiādināpi pavattiyeva vuttā.

So pana paṭisandhicittānaṃyeva pavattiyaṃ pavattanākāroti suddhappavatticittānaṃ uppattiṃ dassento ‘‘pavatte panā’’tiādimāha. Asambhinnattāti avinaṭṭhattā. ‘‘Asambhinnattā cakkhussā’’tiādinā saṅkhepato vuttamatthaṃ vivarituṃ ‘‘cakkhupasādassa hī’’tiādi vuttaṃ. ‘‘Ṭhitippattamevā’’ti iminā yathā nirujjhamānaṃ rūpaṃ kassaci paccayo na hoti, evaṃ uppajjamānampīti dasseti. Cakkhuviññāṇaṃ uppajjatīti sambandho. Evaṃ sesesupi. Kāmāvacarakusalākusalakiriyacittesu ekaṃ vā pañca, satta vā javanāni hutvā uppajjatīti sambandho. Upekkhāsahagatāhetukaṃ cittaṃ vāti vā-saddaṃ ānetvā sambandhitabbaṃ. Voṭṭhabbanañhi sandhāya evaṃ vuttaṃ, taṃ pana dutiyamoghavāravasena veditabbaṃ. Pañca javanāni suttamucchitādikāle, satta pākatikakāle veditabbāni. Javanārammaṇānurūpanti ‘‘tihetukaṃ ce javanaṃ, tihetukaṃ, dvihetukaṃ vā’’tiādinā, ‘‘iṭṭhaṃ ce ārammaṇaṃ, somanassasahagata’’ntiādinā ca javanassa, ārammaṇassa ca anurūpaṃ. Sesadvāresūti sotadvārādisesadvāresu.

Anukkamenāti udayabbayañāṇādhigamānukkamena paññābhāvanaṃ sampādeti arahattaṃ adhigacchati.

Rūpasattakasammasanakathāvaṇṇanā

706. Rūpesu manasikārasattakaṃ rūpasattakaṃ, rūpadhammesu sattahākārehi manasi kārotīti attho. Evaṃ arūpasattakampi veditabbaṃ. Imehi ākārehīti imehi ādānanikkhepanamanasikārādippakārehi, imehi vā yathāvuttakoṭṭhāsehi. Āropetvāti tilakkhaṇaṃ āropetvā.

Ādānanikkhepanatoti bhavassa gahaṇavissajjanato, jātito, maraṇato cāti attho. Vayovuḍḍhatthagāmitoti vayasā vuḍḍhassa atthagāmibhāvato, atthaṅgamato icceva attho. Āhāratoti āhārahetu , rūpassa paccayabhūtaāhāratoti attho. Ayalohādibhūmipāsāṇādibhedaṃ vividhavaṇṇasaṇṭhānaṃ kammānapekkhaṃ sabhāvasiddhaṃ rūpaṃ dhammatārūpaṃ. Sattāti sattadhā sattahākārehi. Vipassatīti taṃ taṃ koṭṭhāsaṃ tilakkhaṇaṃ āropetvā vipassati sammasati.

‘‘Bhārādānaṃ dukhaṃ loke’’ti vacanato khandhabhārassa ādito gahaṇanti katvā ‘‘ādānanti paṭisandhī’’ti āha. ‘‘Sabbeva nikkhipissanti, bhūtā loke samussaya’’nti (dī. ni. 2.220; saṃ. ni. 1.186) pana vacanato khandhabhāranikkhepoti katvā ‘‘nikkhepananti cutī’’ti vuttaṃ. ‘‘Yo ciraṃ jīvati, so vassasata’’nti (dī. ni. 2.7; saṃ. ni. 1.145-146; a. ni. 

我来为您直译这段巴利文：
705.「唯依世间心生起」这个限定是因为其他的不是其境界。
依各种有而生起。正是那十九种心以有分的方式生起，这是相关联的。同样地，依死亡方式和彼所缘方式也是如此。「其中」指在那十九种心生起中。通过「从无间心开始」等也只是说明转起。
但是那只是结生心的转起方式，为了显示纯粹转起心的生起，所以说「但在转起中」等。「因为未坏失」是指未毁坏。为了解释以「因为眼根未坏失」等简略说的内容，所以说「因为眼净色」等。通过「只是已达住位」这句话显示，如同正在灭去的色法不能成为任何缘，正在生起的也是如此。眼识生起，这是相关联的。其他也是如此。在欲界善、不善、唯作心中，生起为一个、五个或七个速行，这是相关联的。应该加上「或」字连接「与舍俱无因心」。因为这是就确定说的，但这应依第二空转门理解。五个速行是在昏迷等时，七个是在正常时应知。「随顺速行所缘」是指依「如果是三因速行，则是三因或二因」等，以及依「如果是可意所缘，则与喜俱」等，随顺速行和所缘。「其余诸门」指耳门等其余诸门。
「依次第」是指依生灭智获得的次第成就慧修而证得阿罗汉果。
色七思察的注释
706.色法中的七种作意称为色七，意思是对色法以七种方式作意。无色七也应如此理解。「以这些方式」是指以这些取舍作意等方式，或以这些如前所说的部分。「安立」是指安立三相。
「从取舍」是指从有的取得和舍弃，也就是从生和死的意思。「趋向年老」是指随年龄增长而趋向灭没，就是灭没的意思。「从食」是指由于食的缘故，是指作为色法缘的食的意思。铁铜等、地石等差别的各种颜色形状，不依赖于业而自性成就的色法称为法性色。「七」是指以七种方式。「观察」是指对各个部分安立三相后观察、思察。
因为经说「担负重担是世间的苦」，认为是从最初取得蕴的重担，所以说「取是结生」。又因为经说「一切生存于世间的有情都将舍弃身体」，认为是舍弃蕴的重担，所以说「舍是死亡」。「长寿者活一百岁」

7.74) vacanato tato ūnādhikabhāvo appamāṇanti vuttaṃ ‘‘ekaṃ vassasataṃ paricchinditvā’’ti. Etthantare sabbe saṅkhārāti etasmiṃ ādānanikkhepantare pavattā sabbe bhūtupādāyarūpappabhedā saṅkhārā. Rūpadhammesu hi idaṃ sammasanavidhānanti. ‘‘Aniccā’’ti gahitamattaṃ yuttito hadaye patiṭṭhāpanatthaṃ ‘‘kasmā’’tiādi vuttaṃ. Tattha uppādavayavattitoti uppajjanavasena, nirujjhanavasena ca pavattanato, ahutvā sambhavato hutvā vayūpagamanatoti attho. Vipariṇāmatoti santānassa purimuttaravisadisabhāvatoti vadanti. Taṃ vassasataparicchinne rūpe idaṃ sammasananti adhippāyeneva vuttaṃ siyā, jarāmaraṇena vipariṇāmetabbatoti attho. Asatipi dhammabhede avatthābhedo icchitabbo. Na hi uppādāvatthā eva bhaṅgāvatthāti yuttā. Tathā hi vuttaṃ ‘‘jarāya ceva maraṇena cāti dvedhā pariṇāmapakatitāyā’’ti. Sabhāvavigamo eva vā ettha vipariṇāmo. Khaṇikatā tāvakālikatā. Niccasabhāvābhāvo eva niccapaṭikkhepo. Aniccadhammā hi teneva attano sabhāvena jānantānaṃ niccataṃ paṭikkhipanti nāma. Yato na niccanti aniccaṃ, uppādakkhaṇe yadavatthā saṅkhārā, na tadavatthā ṭhitikkhaṇeti avatthantarappattiyā ñāyati tesaṃ kilamanākāroti āha ‘‘ṭhitiyaṃ jarāya kilamantī’’ti, svāyamattho pākaṭajarāya veditabbo. Ye pana saṅkhārānaṃ ṭhitiṃ na sampaṭicchanti, tattha vattabbaṃ heṭṭhā vuttameva. Dhammānaṃ sabhāvo nāma duratikkamo jarānantaraṃ bhaṅgoti āha ‘‘jaraṃ patvā avassaṃ bhijjantī’’ti. Tasmāti yasmā uppādajarābhaṅgavasena saṅkhārānaṃ nirantarabādhatā, tato ca nesaṃ dussahatāya dukkhamatā, tissannaṃ dukkhatānaṃ, saṃsāradukkhassa ca adhiṭṭhānatāya dukkhavatthutā, tasmā. Abhiṇha…pe… dukkhāti yojanā.

‘‘Sukhapaṭikkhepato’’ti idaṃ vuttanayameva. Ṭhitiṃ mā pāpuṇantu, uppajjamānākāreneva pavattantūti adhippāyo. ‘‘Uppannā’’ti iminā uppādakkhaṇasamaṅgitā vuttā. Ṭhānappattā mā jīrantūti kasmā vuttaṃ, nanu atthato ṭhiti eva jarāti? Saccametaṃ, jarāvasena pana yo kilamatho, so idha jarāggahaṇena gahitoti daṭṭhabbaṃ. Mā bhijjantūti niccataṃ āsīsati. Kassaci dhammissarassāpi bhagavato vasavattibhāvo natthi. Na hi lakkhaṇaññathattaṃ kenaci kātuṃ sakkā. Bhāvaññathattameva hi iddhivisayo. Suññā saṅkhārā tena tīsu ṭhānesu vasavattanākārena. Tasmāti vuttakāraṇaparāmasanaṃ. Suññatoti nivāsīkārakavedakaadhiṭṭhāyakavirahena tato suññato, na nissabhāvatoti ekaccaparikappitasabhāvasuññato. Assāmikatoti sāmibhūtassa kassaci abhāvato. Etena anattaniyataṃ dasseti. Avasavattitoti yathāvuttavasavattibhāvābhāvato. Attapaṭikkhepatoti paraparikappitassa attano paṭikkhipanato. ‘‘Suññato’’tiādinā hi dhammānaṃ bāhirakaparikappitaattaviraho vutto, iminā pana ataṃsabhāvato attā na hotīti.



我来为您直译这段巴利文：
由于经说「寿命长的活一百岁」，所以认为比这少或多都不是标准，因此说「限定一百岁」。「在这期间的一切行」是指在这取舍之间发生的一切界及所造色差别的诸行。因为这是对色法的思察方法。为了使所取的「无常」能合理地确立在心中，所以说「为什么」等。
其中「受制于生灭」是指依生起方式和灭去方式而运作，是指本无而有、有而趋向灭的意思。「变异」他们说是相续的前后不同状态。这或许是就对百岁限定的色法的思察而说的，意思是要被老死所改变。即使没有法的差别也必须承认状态的差别。因为生起状态不可能就是坏灭状态。所以说「由于老和死两种变化的自性」。或者这里的变异就是自性的消失。「刹那性」是指暂时性。常性的自性不存在就是对常的否定。因为无常法以其自性对了知者否定常性。由此，非常即无常，诸行在生起刹那是一种状态，在住位不是那种状态，由于达到另一状态而知道它们的疲惫状态，所以说「在住位被老所疲惫」，这应从明显的老来理解。对于那些不接受诸行有住位的人，应该说前面已经说过的。法的自性就是难以超越的老后必灭，所以说「到达老必定破坏」。
「所以」，因为诸行依生老灭而不断受逼迫，由此难以忍受而成为苦，是三苦和轮回苦的立足处而成为苦事，所以。「不断...苦」这样连接。
「由于否定乐」这是已说过的方法。意思是愿它们不要达到住位，只以生起的状态运作。「已生起」这表示具有生起刹那。为什么说「达到住位者愿不要衰老」，难道实际上住位不就是老吗？这是真的，但应知这里以老的说法表示那种疲惫。「愿不要破坏」是希求常性。任何法主宰者包括世尊都没有支配力。因为没有人能改变相。只有状态的改变才是神通的境界。诸行空，因为在三处没有支配的方式。「所以」是指前面所说原因的指涉。
「空」是指因缺乏居住者、作者、感受者、主宰者而空，不是某些人所设想的无自性空。「无主」是指没有任何作为主的存在。这显示非我所。「不可支配」是指缺乏如上所说的支配性。「否定我」是指否定他人所设想的我。因为以「空」等说明法离于外道所设想的我，而以这个说明不是那个自性故非我。

707. Ettha ca ‘‘uppādavayavattito’’tiādinā catūhi kāraṇehi aniccā, ‘‘abhiṇhasampaṭipīḷanato’’tiādinā catūhi kāraṇehi dukkhā, ‘‘suññato’’tiādinā catūhi kāraṇehi anattāti rūpadhamme niruḷhaṃ lakkhaṇattayaṃ pubbe attanā asallakkhitaṃ sallakkhetvā sammasanto taṃ tattha āropetīti vuccati. Tathā panānena ādānanikkhepanavasena sammasitattā āha ‘‘rūpe tilakkhaṇaṃ āropetvā’’ti.

Tattha ca yasmā aniccalakkhaṇaggahaṇapubbakaṃ dukkhalakkhaṇaggahaṇaṃ, dukkhalakkhaṇaggahaṇapubbakaṃ vā anattalakkhaṇaggahaṇaṃ. Aniccalakkhaṇañcettha rūpabhedena dassiyamānaṃ yathoḷārikato dīpetabbanti taṃ vassasataparicchedena paṭhamaṃ dassentena vassasataṃ ṭhitassa ‘‘dasa vā vīsati vā’’tiādinā vibhajitvā anukkamena yāvauddharaṇādikoṭṭhāsavasena rūpassa bhaṅgaṃ disvā tato ‘‘aniccaṃ dukkhaṃ anattā’’ti tilakkhaṇāropanaṃ vayovuḍḍhatthaṅgamato sammasananti dassetuṃ ‘‘tameva vassasata’’ntiādinā vayavasena rūpassa sammasanavidhi āraddho. Tattha yasmā oḷārikavasenevāyaṃ ādito rūpabhedo gayhati, tasmā na vassasataṃ samakoṭṭhāsavasena vibhattaṃ, majjhimāvatthāya vā tathārūpattā majjhimavaye ekaṃ vassaṃ vaḍḍhitaṃ.

708. Mandatābāhullena pavattaṃ vassānaṃ dasakaṃ mandadasakaṃ. Esa nayo sesesupi.

Tadāti paṭhame vassadasake. Soti puggalo. Capaloti anavaṭṭhitakiriyatāya taralo. Tena momūhabhāvato viseseti. Na hesa navamadasake viya momūhabhāvena mando, atha kho capalatāyāti. Tenāha ‘‘kumārako’’ti. Tatiye dasake maṃsapāripūriyā yathārahaṃ chavivaṇṇo vippasīdatīti āha ‘‘vaṇṇāyatanaṃ vepullaṃ pāpuṇātī’’ti. Catutthe dasake aṭṭhīnaṃ, nhārūnañca thirabhāvappattiyā balañca thāmo ca vepullaṃ pāpuṇāti. Pañcame dasake yobbanamadassa dūrībhāvena yebhuyyena kilesatanutāya paññā yathārahaṃ suvisadā hoti. Khiḍḍāya rati khiḍḍārati. Kapallikādinissayavisesena padīpassa suddhatādi viya nissayavisesena pañcamachaṭṭhadasakesu paññāya buddhihāniyo veditabbā. Purato pabbhāro hoti kaṭisandhigīvāsandhīnaṃ vasena rassassāpi, pageva dīghassa. Pabbhāroti ca garubhāvena palambako. Momūho hoti satipaññāvippavāsato. Sayanabahulova hoti ṭhānādivasena sarīrabhāraṃ vahituṃ asakkonto.

709.Tiṇṇaṃ tiṇṇaṃ vassānanti yebhuyyatāya vuttaṃ. Catuvassikopi hi eko koṭṭhāso hotīti. Dvisataṃ koṭṭhāse katvā ekekaayanavasenātipi veditabbaṃ.

Vassāne pavattarūpanti sambandho.

Taṃ pana vassānaṃ dvidhā samattaṃ, na pubbe viya catumāsanti āha ‘‘dvemāsa’’nti. Accantasaṃyoge cetaṃ upayogavacanaṃ. So pana vassāno utu sāvaṇapoṭṭhapādamāsā, assayujakattikamāsā sarado, migasiraphussamāsā hemanto, māghaphaggunamāsā sisiro, cittavesākhamāsā vasanto, jeṭṭhāsaḷhamāsā gimho utūti veditabbo. Cha koṭṭhāse katvāti dasadasanāṭikāvasena cha koṭṭhāse katvā.



我来为您直译这段巴利文：
707.在这里，「受制于生灭」等四个原因说明无常，「不断受逼迫」等四个原因说明苦，「空」等四个原因说明无我，这样观察之前自己未曾觉察到的色法中确立的三相，就称为将它安立于其中。因为这样以取舍方式思察，所以说「将三相安立于色法中」。
其中，因为把握无常相是把握苦相的前提，或把握苦相是把握无我相的前提。而这里通过色法的坏灭显示无常相时，应从粗显处说明，所以首先以百岁为限定，对存在百年的通过「十或二十」等分析，逐步直到举起等部分看到色法的坏灭，然后从趋向年老灭没的思察安立「无常、苦、无我」三相，为了显示这一点，以「正是那百岁」等开始了依衰老思察色法的方法。其中因为最初是从粗显方面把握色法的坏灭，所以百年不是以相等部分来分割的，或者因为中年阶段是那样的性质，所以在中年增加了一年。
708.以迟钝为主而运作的十年称为迟钝十年。其他也是这个道理。
「那时」指第一个十年。「他」指那个人。「浮躁」是指行为不稳定的轻浮。由此区别于愚痴状态。因为他不像第九个十年那样因愚痴而迟钝，而是因浮躁，所以说「幼童」。在第三个十年，因为肌肉圆满而肤色适当地变得清净，所以说「色处达到圆满」。在第四个十年，因为骨骼和筋腱达到坚固状态，力量和强壮达到圆满。在第五个十年，因为青春骄慢远离，烦恼大多变薄，智慧适当地变得清晰。玩乐的乐趣称为玩乐乐。就像灯依托灯座等特殊所依而有清净等，智慧的减退应从第五第六个十年的所依特殊性来理解。身体前倾，无论是矮的还是高的都是因为髋关节和颈关节的缘故。「前倾」是指因重而下垂。变得愚痴是因为失去念和慧。多卧躺是因为无法依站立等方式承担身体的重担。
709.「每三年」是就大多数而说。因为也有四年一组的部分。也应理解为分成两百份，每份一路行进。
「雨季所发生的色法」这是相关联的。
但那雨季分两部分圆满，不像以前的四个月，所以说「两个月」。这是完全结合的目的语。那雨季的时节应知：雨季是七月八月，秋季是九月十月，冬季是十一月十二月，寒季是一月二月，春季是三月四月，夏季是五月六月。「分成六部分」是指依每十刻分成六部分。;

710. Abhimukhaṃ purato kamanaṃ abhikkamo. Paṭinivattanavasena kamanaṃ paṭikkamo. Āmukhaṃ lokanaṃ ālokanaṃ. Vividhaṃ ito cito ca lokanaṃ vilokanaṃ. Hatthapādānaṃ saṅkucanaṃ samiñjanaṃ. Āyamanaṃ pasāraṇaṃ.

Pāduddharaṇakāleti dutiyapāduddharaṇakāle. Pādassāti uddhaṭapādassa. Omattāti sattito hīnappamāṇā. Tenāha ‘‘mandā’’ti. Itarāti tejovāyodhātuyo. Yathā pādassa uddharaṇaṃ sijjhati, tathā pavattacittasamuṭṭhānarūpesu ekaṃsato tejovāyodhātūnaṃ adhimattatā icchitabbā sallahukasabhāvatāya tāsaṃ. Tato eva ca itarāsaṃ omattatā garusabhāvattā. Taṃsambandhattā pana sesaṃ tisamuṭṭhānarūpaṃ taggatikameva hoti. Kāyavacīviññattipavattiyaṃ vāyopathavīadhimattatā imassa atthassa nidassananti daṭṭhabbaṃ. Purato haraṇe, pacchato haraṇe ca uddharaṇe viya sallahukasabhāvarūpappavattīti tāsaṃyeva dvinnaṃ dhātūnaṃ adhimattatā icchitabbāti āha ‘‘tathā atiharaṇavītiharaṇesū’’ti. Yathā uddharaṇādīsu sallahukasabhāvattā pacchimānaṃ dvinnaṃ dhātūnaṃ kiccaṃ adhikaṃ hoti, itarāsaṃ hīnaṃ, evaṃ vossajjanādīsu tīsu garusabhāvattā purimānaṃ dvinnaṃ kiccaṃ adhikaṃ hoti, itarāsaṃ hīnanti dassento āha ‘‘vossajjane’’tiādi.

Tadupādāyarūpānīti tā dhātuyo nissāya pavattaupādārūpāni. Etthevāti uddharaṇeyeva. Tenāha ‘‘atiharaṇaṃ appatvā’’ti. Itīti evaṃ. Tattha tatthāti tasmiṃ tasmiṃ uddharaṇādikoṭṭhāse. Pabbaṃpabbantiādi tesaṃ dhammānaṃ koṭṭhāsantarasaṅkarābhāvadassanaṃ. Taṭataṭāyantāti taṭataṭāyanti viya, tena nesaṃ pavattikkhaṇassa ittarataṃ dasseti.

711.Assāti sammasanassa. Dārutiṇukkādīsūti dāruukkātiṇukkādīsu. ‘‘Kiṃ andhabāla ekaghanaṃ satataṃ sabbadābhāviṃ ekanti maññasī’’ti adhippāyenāha ‘‘kimettha manāpa’’nti. Idampīti yadidaṃ telavaṭṭikkhayena padīpassa apaññāyanaṃ vuttaṃ, idampi. Aṅgulaṅgulantareti aṅguliyā mitaṃ aṅgulanti aṅgulappamāṇe padeseti attho. Tantuno avayavalesabhūtaṃ paramasukhumabhāvappattaṃ aṃsuṃ sandhāyāha ‘‘aṃsuṃ pana muñcitvā’’ti.

Tatthātiādi upamāsaṃsandanaṃ. Tattha kāmaṃ upameyye viya upamāyaṃ pākaṭo kālabhedo natthi, ekakoṭṭhāsagataṃ pana koṭṭhāsantaraṃ na pāpuṇātīti ettāvatā upamābhāvo veditabbo. Upamāyampi vā tāva yāvāti kālassa bhedamattā labbhatevāti tassā gahaṇe kālabhedavasenāpi upamā yojetabbā.

712. Pubbe ādānanikkhepādivasena catusantatirūpaṃ saṅgharitvā dassitaṃ, idāni āhārasamuṭṭhānādivasena bhinditvā dassento ‘‘tadeva rūpaṃ visaṅkharitvā’’tiādimāha. Tattha visaṅkharitvā vibhajitvā. ‘‘Visaṅgharitvā’’ti vā pāṭho, ayamevattho. Āhāramayanti āhārena nibbattaṃ. Jhattanti milātaṃ. Kilantanti khinnaṃ. Dhātanti tittaṃ. Pīṇitanti maṃsūpacayasampattiyā pīṇitaṃ. Tato eva mudu. Siniddhanti siniddhacchavitāya saṇhaṃ. Tato eva phassavantaṃ.

713.Uṇhakāle samuṭṭhitaṃ rūpanti uṇhasantāpena santattaṃ rūpaṃ sandhāyāha. Sītautunāti sappāyena sītautunā.

714.Āyatanadvāravasenāti āyatanasaṅkhātadvāravasena. Kammadvāranivattanatthaṃ āyatanaggahaṇaṃ. Kāyadvāreti pasādakāyadvāre. Manodvāraṃ nāma sāvajjanaṃ bhavaṅgaṃ. Tassa nissayabhāvato hadayavatthuṃ sandhāya nissitavohārena ‘‘manodvāre’’ti vuttaṃ, yattha manodvāruppatti.



我将为您直译这段巴利文经文:
710. "Abhimukhaṃ purato kamanaṃ abhikkamo"意为向前行进为前进。"Paṭinivattanavasena kamanaṃ paṭikkamo"意为以返回方式行进为后退。"Āmukhaṃ lokanaṃ ālokanaṃ"意为朝向观看为注视。"Vividhaṃ ito cito ca lokanaṃ vilokanaṃ"意为此处彼处多方观看为环视。"Hatthapādānaṃ saṅkucanaṃ samiñjanaṃ"意为手足的收缩为屈曲。"Āyamanaṃ pasāraṇaṃ"意为伸展为舒展。
"Pāduddharaṇakāleti"意为在第二只脚抬起之时。"Pādassāti"意为对于已抬起的脚。"Omattāti"意为从本质上说是量少的。因此说"mandā"(微弱的)。"Itarāti"意为火界和风界。如同脚的抬起得以成就,同样在由心所生起的色法中,火界和风界必定占优势,因为它们本质轻盈。正因如此,其他界质量较少是因为它们本质沉重。但由于相互关联,其余三种生起的色法也随之而行。应当知道,在身语表示的运作中,风界和地界的优势是这个道理的例证。如同抬起时一样,在向前运送和向后运送时也须要这两界的优势,因为要产生轻盈本质的色法,因此说"同样在前进后退中"。
如同在抬起等动作中,因为本质轻盈,后二界的作用较强,其他较弱;同样在放下等三个动作中,因为本质沉重,前二界的作用较强,其他较弱,为显示这点而说"在放下"等。
"Tadupādāyarūpāni"意为依托那些界而生起的所造色。"Ettheva"意为仅在抬起时。因此说"未达到前进时"。"Iti"意为如此。"Tattha tattha"意为在那些抬起等各个部分中。"Pabbaṃpabban"等词是为显示这些法的各个部分之间没有混杂。"Taṭataṭāyantā"意为好像发出"嗒嗒"声,以此显示它们生起的刹那极其短暂。
711. "Assa"意为对于观察。"Dārutiṇukkādīsu"意为在木炬、草炬等中。以"为什么愚痴人认为是永恒、始终存在、单一的整体"的意思而说"在这里有什么可意"。"Idampi"意为这个灯因灯芯耗尽而熄灭,这也是。"Aṅgulaṅgulantare"意为在指与指之间的距离,也就是以手指度量的空间范围的意思。关于极其微细的纤维部分而说"放开纤维"。
"Tattha"等是对比喻的连结。虽然在譬喻中没有像所譬喻的那样明显的时间差别,但一部分不能到达另一部分,以此程度应理解为譬喻的性质。或者在譬喻中也可以得到"直到多久"这样时间的区分,因此在理解譬喻时也应从时间差别的角度来配合。
712. 先前是依取舍等方式将四相续色法集合显示,现在要依食所生等方式分别显示,因此说"将那同一色法分别"等。其中"visaṅkharitvā"意为分别。或读作"visaṅgharitvā",意思相同。"āhāramaya"意为由食所生。"jhatta"意为憔悴。"kilanta"意为疲惫。"dhāta"意为满足。"pīṇita"意为因肌肉丰满而滋润。正因如此而柔软。"siniddha"意为因皮肤光滑而细腻。正因如此而有触感。
713. "在热时生起的色法"是指被热所煎熬的色法而说。"sītautunā"意为以适宜的冷季节。
714. "āyatanadvāravasena"意为依处所称的门的方式。为了排除业门而说处。"kāyadvāre"意为在净色身门中。意门即是有转向的有分。因为是它的所依,所以关于心所依处,以所依的惯用语而说"在意门中",即是意门生起之处。

715.Somanassitadomanassitavasenāti somanassitadomanassitapuggalavasena, somanassitadomanassitakālavasena vā.

Ayamatthoti ayaṃ idāni vuccamāno saṅkhārānaṃ atiittarakhaṇatāsaṅkhāto attho.

Jīvitanti jīvitindriyaṃ. Sukhadukkhāti sukhadukkhavedanā. Upekkhāpi hi sukhadukkhāsu eva antogadhā iṭṭhāniṭṭhabhāvato. Attabhāvoti jīvitavedanāviññāṇāni ṭhapetvā avasiṭṭhadhammā vuttā. Saññāti keci. Kevalāti attanā niccabhāvena vā avomissā. Ekacittasamāyuttāti ekekena cittena sahitā. Lahuso vattate khaṇoti vuttanayena ekacittakkhaṇikatāya lahuko atiittaro jīvitādīnaṃ khaṇo vattati.

Cullāsītisahassāni kappanti caturāsītisahassaparimāṇaṃ kappaṃ, accantasaṃyoge etaṃ upayogavacanaṃ. Kappanti ca sāmaññavasena ekavacanaṃ. Marūti devā. Dvīhi cittehi samohitāti evaṃ cirajīvinopi te dvīhi cittehi sahitā hutvā na tiṭṭhanti. Idaṃ vuttaṃ hoti – tesampi santāne jīvitādīni dvīhi cittehi saha na tiṭṭhanti, ekena cittena saha uppannāni teneva saha nirujjhanato yāva dutiyā na tiṭṭhantīti.

Ye niruddhā marantassāti cavantassa sattassa cuticittena saddhiṃ niruddhāti vattabbā ye khandhā. Tiṭṭhamānassa vā idhāti ye vā idha pavattiyaṃ tiṭṭhantassa dharantassa bhaṅgappattiyā niruddhakkhandhā. Sabbepi sadisā te sabbepi ekasadisā atthaṅgatā appaṭisandhikā puna āgantvā paṭisandhānābhāvena vigatā. Yathā hi cutikkhandhā na nibbattanti, evaṃ tato pubbepi khandhā. Tasmā ekacittakkhaṇikaṃ sattānaṃ jīvitanti adhippāyo.

Anantarā ca ye bhaggāti ye saṅkhārā anantarameva bhaggā niruddhā. Ye ca bhaggā anāgateti ye ca saṅkhārā anāgate bhaggā bhañjanasīlā bhijjissanti. Tadantarā niruddhānanti tesaṃ atītānāgatānaṃ antarā vemajjhe paccuppannataṃ patvā niruddhānaṃ bhaggānaṃ. Vesamaṃ natthi lakkhaṇeti tesaṃ tividhānampi bhaṅgalakkhaṇanimittaṃ visamatā visadisatā natthi.

Anibbattenana jātoti anuppannena cittena jāto na hoti, ajāto nāma hoti. Paccuppannena vattamānena cittena jīvati jīvamāno nāma hoti. Cittabhaṅgā mato lokoti cuticittassa viya sabbassapi tassa tassa cittassa bhaṅgappattiyā ayaṃ loko paramatthato mato nāma hoti niruddhassa appaṭisandhikattā. Evaṃ santepi paññatti paramatthiyā yāyaṃ taṃ taṃ santaṃ sanissayaṃ cittaṃ upādāya ‘‘tisso jīvati, phusso jīvatī’’ti evaṃ vacanappavattiyā visayabhūtā santānapaññatti, sā ettha paramatthiyā paramatthabhūtā. Tathā hi vadanti ‘‘nāmagottaṃ na jīratī’’ti (saṃ. ni. 

我将为您直译这段巴利文：
715. "Somanassitadomanassitavasenā"意为依据喜悦和忧愁的人的方式，或依据喜悦和忧愁的时间的方式。
"Ayamatthoti"意为这是现在将要说的诸行极短刹那性这一含义。
"Jīvitanti"意为命根。"Sukhadukkhā"意为乐受和苦受。舍受也包含在乐苦之中，因为具有可意和不可意的性质。"Attabhāvo"意为除去生命、感受、识之外的其余诸法。有人说是想。"Kevalā"意为以自身常住性而言是不相混杂的。"Ekacittasamāyuttā"意为与每一心相应。"Lahuso vattate khaṇo"意为如前所说，由于一心刹那性，生命等的刹那运转迅速极短。
"Cullāsītisahassāni kappaṃ"意为八万四千劫量，这是对格表示完全结合。"Kappaṃ"以通称而言是单数。"Marū"意为诸天。"Dvīhi cittehi samohitā"意为即使如此长寿者也不能与两个心同时存在。这是说 - 即使在他们相续中的生命等也不能与两个心同时存在，因为与一心俱生者必定与该心俱灭，不能持续到第二心。
"Ye niruddhā marantassā"意为应当说是临终有情的死亡心同时灭去的诸蕴。"Tiṭṭhamānassa vā idhā"意为或者在此生存中，正在住世者已达坏灭而灭去的诸蕴。"Sabbepi sadisā te"意为一切都相同，都已消逝，不再相续，因为不再回来相续而消失。如同死亡诸蕴不再生起，在那之前的诸蕴也是如此。因此意指有情的生命仅是一心刹那。
"Anantarā ca ye bhaggā"意为那些刚刚破坏灭去的诸行。"Ye ca bhaggā anāgate"意为那些未来将要破坏、具有破坏性质的诸行。"Tadantarā niruddhānaṃ"意为在那些过去未来之间、中间，达到现在而灭去、破坏的。"Vesamaṃ natthi lakkhaṇe"意为这三种在坏灭相的标志上没有不同，没有差异。
"Anibbattenana jāto"意为不是由未生起的心而出生，即是未生。由现在运转的心而活命，即是活着。"Cittabhaṅgā mato loko"意为如同死亡心一样，由于一切心都达到坏灭，这个世间从究竟意义来说即是死亡，因为已灭者不再相续。即使如此，概念是究竟的，即依托各个具有所依的心而有"提舍活着、富舍活着"这样言说的对象，这种相续概念在此是究竟的、究竟存在的。因此他们说"名姓不衰老"。

1.76).

Anidhānagatā bhaggāti ye bhaggā, na te katthaci nidhānaṃ gatā, atha kho abhāvameva gatā. Puñjo natthi anāgate yato āgaccheyyuṃ vattamānabhāvaṃ. Nibbattā yepīti ye paṭiladdhattabhāvā paccuppannā, tepi āragge sāsapūpamā tiṭṭhanti. Yathā nāma sūciyaṃ ṭhitāyaṃ sāsapo khitto tassā sikhaṃ phuṭṭhamatto vigacchati na tiṭṭhati, evaṃ saṅkhārā uppajjitvā bhijjanti, na tesaṃ avaṭṭhānaṃ atthīti.

Bhaṅgonesaṃ purakkhatoti tesaṃ nibbattadhammānaṃ bhaṅgo nāma purato eva kato, ekaṃsabhāvī na apasakkatīti attho. Purāṇehīti purimakehi atītehi.

Adassanatoti apassitabbato. Āyantīti āgacchanti. ‘‘Uppajjantī’’ti imināpi kutoci rāsito āgamanābhāvamevāha. Bhaggā gacchantudassananti bhaggāpi katthaci upagamanābhāvato sabbena sabbaṃ adassanaṃ abhāvameva gacchanti. Tattha nidassanamāha ‘‘vijjuppādo…pe… vayanti cā’’ti.

716.‘‘Vivaṭṭakappato paṭṭhāya uppajjanakarūpa’’nti iminā sayameva uppajjanakadhammatāya ‘‘dhammatārūpa’’nti anvatthanāmataṃ dasseti. Ayalohādīsu ayo nāma kāḷalohaṃ. Lohaṃ nāma jātilohaṃ vijātilohaṃ kittimalohaṃ pisācalohanti catubbidhaṃ. Tattha ayo rajataṃ suvaṇṇaṃ tipu sīsaṃ tambalohaṃ vekantakalohanti imāni satta jātilohāni. Nāganāsikalohaṃ vijātilohaṃ. Kaṃsalohaṃ vaṭṭalohaṃ hārakūṭanti tīṇi kittimalohāni. Morakkhakādi pisācalohaṃ. Tattha tambalohaṃ vekantakanti imehi dvīhi jātilohehi saddhiṃ sesaṃ sabbampi idha ‘‘loha’’nti gahitanti. Tipūti setatipu. Sīsanti kāḷatipu. Suvaṇṇaṃ ākaruppannarasaviddhādibhedaṃ. Muttā sāmuddikamuttādi. Maṇīti veḷuriyalohitaṅgamasāragallāni ṭhapetvā avaseso sabbo maṇiviseso. Veḷuriyo vaṃsavaṇṇamaṇi. Saṅkho sāmuddikasaṅkho. Silāti kāḷasilāpaṇḍusilādibhedā sabbāpi ratanasammatasilā. Pavāḷaṃ nāma vaṭṭumaṃ viddhamaṃ. Lohitaṅgaṃ rattamaṇi. Masāragallaṃ kabaramaṇi. Bhūmiādayo pākaṭāva. Tadassāti taṃ dhammatārūpaṃ assa yogino.

Taruṇapallavavaṇṇanti ambādīnaṃ taruṇapallavena samānavaṇṇaṃ. Sabhāgarūpasantatinti vaṇṇādinā samānabhāgaṃ rūpasantānaṃ. Anuppabandhāpayamānanti hetuphalaparamparāya sambandhanavasena pavattanti.

Soti yogī. Tanti asokarukkhapaṇṇaṃ. Pariggahetvāti ñāṇena paricchijja gahetvā. Iminā nayenāti iminā asokapaṇṇe vuttena nayena. Sabbampi ayalohādibhedaṃ dhammatārūpaṃ. Tampi hi sītakāle sītalaṃ, uṇhakāle sūriyasantāpena uṇhataraṃ hoti. Tattha sītabhāvena pavattaṃ rūpaṃ uṇhaṃ uṇhabhāvena pavattaṃ rūpaṃ sītaṃ na pāpuṇāti. Tattha tattheva taṭataṭāyantaṃ bhijjatītiādinā yojetabbaṃ.

Arūpasattakasammasanakathāvaṇṇanā


我来将这段巴利文直译成简体中文：
1.76
已灭尽而无所依止的意思是：凡是灭尽的，他们不会前往任何依止处，而是去向完全的消失。未来没有积聚，由此而来现在的存在。已生起者，即是已获得自体的现在法，他们也如同芥子置于针尖般存在。就像芥子放在针尖上，仅仅触及针尖就消失不住，如是诸行生起即灭，他们没有常住性。
灭尽在他们之前意思是：对于这些已生起的法，灭尽被置于前方，是必然的状态而不会偏离。对于古老的意思是：对于先前的过去法。
从不可见意思是：由于不应被见到。正在到来意思是：正在接近。"正在生起"这句话也是说明没有从任何积聚处而来。已灭尽者趣向不可见意思是：已灭尽者由于不会趣向任何处所，故完全地趣向不可见，即趣向消失。关于这点他举例说："如闪电生起...乃至...消逝"。
716.
"从世界初期开始生起的色"，以此显示其自行生起的法性，故名为"法性色"是名符其实的。在铁、金属等中，铁指黑金属。金属有四种：天然金属、混合金属、人造金属和鬼金属。其中，铁、银、金、白锡、黑锡、铜、水晶这七种是天然金属。龙鼻金属是混合金属。青铜、圆形金属、哈拉库特是三种人造金属。孔雀眼等是鬼金属。在此，铜和水晶这两种天然金属连同其余所有金属都被称为"金属"。白锡指白色锡。黑锡指黑色锡。金有矿产金、精炼金等多种。珍珠有海珍珠等。宝石指除毗琉璃、红玉、猫眼石外的所有宝石种类。毗琉璃指竹色宝石。螺指海螺。石指黑石、白石等各种被视为宝物的石头。珊瑚指圆形的红珊瑚。红玉指红色宝石。猫眼石指杂色宝石。地等是众所周知的。"他的"意思是这法性色是这位修行者的。
"如同嫩叶的颜色"意思是：与芒果等树的嫩叶相同的颜色。"同类色相续"意思是：以颜色等相同特征的色法相续。"使之相续"意思是：通过因果相续的关系而运作。
"他"指修行者。"那个"指无忧树叶。"遍取"意思是：以智慧理解把握。"以此方法"意思是：以这个在无忧树叶中所说的方法。一切铁、金属等类别的法性色。因为它在寒时变冷，热时因太阳热而变得更热。其中，以冷性运作的色法不会达到热，以热性运作的色法不会达到冷。应当如此理解"在那里那里破裂作响"等。
无色七法观察解说

717.Kalāpatoti arūpadhammakalāpato.

Yasmā tattha phassapañcamakā dhammā sabbacittuppādasādhāraṇā supākaṭā, suviññeyyā ca, tasmā tesaṃ vasena dassento ‘‘kalāpatoti phassapañcamakā dhammā’’ti āha. Ye ime sammasane uppannā phassapañcamakā dhammā, sabbe te vinaṭṭhāti sambandho.

Pavattaṃ cittanti sattasu ṭhānesu sammasanavasena pavattaṃ cittaṃ. Sammasantoti ekajjhaṃ gahetvā sammasanto. Taṃ yuttataranti taṃ ariyavaṃsakathāyaṃ vuttaṃ yuttataraṃ āsannabhāvena vibhūtataraṃ rūpasattake sammasanaṃ saha gahetvā sammasanassa vuttattā. Apica rūpasattake sammasanassa rūpadhammesu sātisayaṃ ghanavinibbhogaṃ katvā pavattattā tabbisayaṃ arūpasammasanaṃ sātisayaṃ aniccādilakkhaṇappaṭivedhāya sampavattatīti taṃ yuttataraṃ, na pana apubbakesādisammasanaṃ katvā tabbisayaṃ pavattitaṃ. Tathā sati kammaṭṭhānaṃ navaṃ navaṃ eva siyā, pubbe gahitaṃ sammasanavisayaṃ chaḍḍetvā aññassa sammasanavisayassa gaṇhanato. Sesānipīti yamakato sammasanādīnipi. Tenevāti ariyavaṃsakathānayeneva.

718.Tampi cittanti ādānanikkhepato sammasanavasena pavattacittuppādampi. Cittasīsena hi niddeso. Esa nayo sabbattha. Yamakato sammasati nāma nāmarūpadhamme ārabbha yugaḷavasena sammasanassa pavattanato. Ayañhi pubbe rūpasattakavasena sammasitvā ṭhitopi idāni ādānanikkhepādivasena sammasitvāva taṃ sammasati. Khaṇikato sammasanādīsupi eseva nayo.

719.Etampīti etaṃ catutthasammasanacittampi. Paṭhamacittanti ādānanikkhepādivasena rūpaṃ sammasitacittaṃ, yaṃ rūpapariggāhakacittanti adhippetaṃ. Sammasitasammasitacittasammasanena tesaṃ khaṇikabhāvassa vibhāvanato idaṃ sammasanaṃ ‘‘khaṇikato sammasana’’nti vuttaṃ.

720. Idameva ca sammasanaṃ diguṇitaṃ anekasammasanapaṭipāṭisambhavato ‘‘paṭipāṭito sammasana’’nti vuttaṃ. Vaṭṭeyyāti sambhaveyya. Tathā sati paṭipāṭisammasanapasutā eva bhāvanā siyā, na mūlakammaṭṭhānupakārī, na cāyaṃ samāpatticāro. Yasmā ca tattakena rūpadhammesu, arūpadhammesu ca aniccādilakkhaṇāni suṭṭhu vibhūtāni honti, tasmā vuttaṃ ‘‘yāva dasamacittasammasanā…pe… ṭhapetabba’’nti. Ṭhapetabbanti ca na ekādasamaṃ dvādasamena sammasitabbanti paṭipāṭito sammasanassa paricchedadassanaparaṃ, na tato sammasanato oramanadassanaparaṃ, tasmā punapi rūpaṃ pariggahetvā yāva dasamacittasammasanā bhāvanamanuyuñjateva. Vuttanti ariyavaṃsakathāyaṃ vuttaṃ.



我来将这段巴利文直译成简体中文：
717
"诸蕴"意思是：从无色法蕴。
由于其中以触为第五的诸法是一切心生起时共有的，极为明显且容易了知，因此以它们的方式来说明，所以说"诸蕴即是以触为第五的诸法"。这些在观察中生起的以触为第五的诸法，它们全都灭尽，应当如此理解。
"运作的心"意思是：在七处以观察方式运作的心。"正在观察"意思是：总括把握而观察。"那个更为恰当"意思是：那个在圣种论中所说的更为恰当，因为与色七法观察一起把握而观察已经说过，由于其邻近性而更为明显。再者，在色七法观察中，对色法作了殊胜的密集分解而运作，所以以此为对象的无色观察殊胜地导向无常等相的通达，因此那个更为恰当，而不是先作头发等观察后而对此进行。若是那样，则会成为全新的业处，因为舍弃了先前所把握的观察对象而取另一个观察对象。"其余的也"意思是：从双观等观察也是。"以那个方式"意思是：就是以圣种论的方式。
718
"那个心也"等意思是：从取舍观察方式运作的心生起也是。因为是以心为首而说明。这个方法适用于一切处。所谓双观是指缘取名色法而以配对方式进行观察。因为这个虽然先前依色七法观察而住，现在也是依取舍等方式观察而观察它。在刹那观察等中也是这个方法。
719
"这个也"意思是：这第四观察心也。"第一心"意思是：依取舍等方式观察色的心，即所谓把握色的心。由于通过观察已观察的心而显明它们的刹那性，这种观察称为"刹那观察"。
720
正是这个观察加倍，由于产生多重观察次第，所以称为"次第观察"。"应当"意思是：可能发生。若是那样，修习就只会专注于次第观察，不会有助于根本业处，这也不是入定行持。又因为通过这么多次数，对色法和无色法的无常等相变得非常明显，所以说"乃至第十心观察...乃至...应当安住"。"应当安住"意味着不应以第十二观察第十一，这是显示次第观察的界限，而不是显示从那里停止观察，因此再次把握色法并修习直到第十心观察。"已说"意思是：在圣种论中已说。

721.Visuṃ sammasananayo nāma natthīti aniccādimanasikāravinimutto añño vipassanāmanasikāro natthi. Vipassanāya ca diṭṭhiādivikkhambhanā idha diṭṭhiugghāṭanādayoti adhippetā. Vipassanāya eva hi pavattivisesena diṭṭhiugghāṭanādayo ijjhantīti dassento ‘‘yaṃ paneta’’ntiādimāha. Tattha sattasaññāti sattā atthīti uppajjanakasaññā. Dubbalāya attadiṭṭhiyā sahagatasaññātipi vadanti. Sattasaññaṃ ugghāṭitacittenāti sattasaññāya vikkhambhanavasena pavattacittena diṭṭhi nuppajjati, saññāvipallāsahetuuppajjanakā cittadiṭṭhivipallāsā tadabhāvena hontīti. Māno nāma yo diṭṭhūpanissayo apāyagamanīyo, so diṭṭhiyā vikkhambhitāya vikkhambhito eva hoti, diṭṭhiyā samucchinnāya samucchijjanatoti āha ‘‘diṭṭhiugghāṭita…pe… māno nuppajjatī’’ti. Māno vikkhambhiyamāno taṇhāya pavattiṃ nivāreti, abhimatavisayesu eva taṇhāya pavattanatoti vuttaṃ ‘‘mānasamugghāṭita…pe… taṇhā nuppajjatī’’ti. Taṇhāti idha sukhumā nikanti adhippetāti āha ‘‘taṇhāya…pe… pariyādinnā nāma hotī’’ti.

Ayaṃ nayoti idāni vuccamāno sammasanavidhi.

Mama vipassanāti imassāpi attaniyasaññitāya vipassanāya sāmibhūto attā parāmasīyatīti diṭṭhigāhatāti tathā ‘‘gaṇhato hi diṭṭhisamugghāṭanaṃ nāma na hotī’’ti vuttaṃ. Kāmañcāyaṃ diṭṭhivisuddhikaṅkhāvitaraṇavisuddhisamadhigamena visuddhadiṭṭhiko, maggena pana asamugghāṭitattā anoḷārikāya ca diṭṭhiyā vasenevaṃ vuttaṃ.

Suṭṭhūti sammā. Manāpanti ca kiriyāvisesanaṃ, manavaḍḍhanākārenāti attho. Ubhayenāpi vipassanāvisayaṃ adhimānamāha. Tena vuttaṃ ‘‘mānasamugghāṭo nāma na hotī’’ti.

Vipassituṃ sakkomīti tattha samatthatāpadesena guṇavisesayogato vipassanāya assādetabbatā dassīyati, cittaṃ vipassituṃ sakkomi. Tasmā vipassanto eva kālaṃ vītināmessāmīti vipassanaṃ assādentassāti yojanā.

Yasmā diṭṭhisamugghāṭanaṃ nāmettha visesato anattānupassanāya hoti, tasmā taṃ dassentena ‘‘sace saṅkhārā’’tiādinā anattānupassanāvidhiṃ vatvā yasmā pana anattato anupassantena saṅkhārā aniccatopi dukkhatopi anupassitabbā eva tadupabrūhanato, tasmā ‘‘hutvā abhāvaṭṭhenā’’tiādi vuttaṃ.

Yasmā mānasamugghāṭanaṃ nāma aniccānupassanāya hoti. Khaṇe khaṇe bhijjanake saṅkhāre passantassa kuto mānassa avasaro. Aniccasaññā bhāvetabbā asmimānasamugghāṭāyāti hi vuttaṃ.

Yasmā nikantipariyādānaṃ nāma dukkhānupassanāya hoti. Na hi sabhāvato, dukkhavatthuto ca dukkhabhūte saṅkhāre passantassa tattha īsakampi abhirato hoti. Assādānupassino hi tattha taṇhā uppajjeyya. Sesaṃ anattalakkhaṇe vuttanayameva. Ayaṃ panettha saṅkhepattho – vuttanayena paṭipāṭito sammasanaṃ pasutassa yogino yadā anattānupassanā tikkhā sūrā visadā pavattati, itarā dvepi tadanugatikā, tadānena diṭṭhiugghāṭanaṃ kataṃ hoti. Attadiṭṭhimūlikā hi sabbā diṭṭhiyo. Anattānupassanā ca attadiṭṭhiyā ujupaṭipakkhā.

Yadā pana aniccānupassanā tikkhā sūrā visadā pavattati, itarā dvepi tadanugatikā , tadānena mānasamugghāṭanaṃ kataṃ hoti. Sati hi niccagāhe mānajappanā ‘‘idaṃ niccaṃ, idaṃ dhuva’’ntiādinā (ma. ni. 

我来将这段巴利文直译成简体中文：
721
所谓没有单独的观察方法意思是：除了无常等作意外，没有其他观智作意。这里所说的观智的见解等镇伏是指见解除去等。因为通过观智的特殊运作才能成就见解除去等，所以说"但是这个"等。其中，"有情想"意思是：生起"有情存在"的想。有人说是与微弱的我见相应的想。"以除去有情想的心"意思是：以通过镇伏有情想而运作的心不生起见解，因为想颠倒是心见解颠倒生起的因，由于没有那个所以[不生起]。所谓慢是依附见解而导向恶趣的，当见解被镇伏时它就被镇伏，当见解被断除时它就被断除，所以说"见解被除去...乃至...慢不生起"。慢被镇伏时会阻止爱的运作，因为爱只在所喜欢的对象中运作，所以说"慢被除去...乃至...爱不生起"。这里所说的爱是指微细的执著，所以说"爱...乃至...被完全耗尽"。
"这个方法"意思是：现在将要说明的观察方式。
"我的观智"意思是：对于这个被认为是我所的观智，执取有一个作为主人的我，所以是见解执取，因此说"执取的人不能称为见解除去"。虽然他通过获得见清净和度疑清净而成为见清净者，但是由于[见解]还未被道完全除去，而且是就微细的见解而这样说的。
"善"意思是：正确。"可意"是动作的修饰语，意思是：以增长意乐的方式。这两者都是说对观智对象的增上慢。因此说"不能称为慢除去"。
"我能观察"，以此表明通过特殊功德的结合而在那里有能力，因此显示观智是可以享受的，[想]"我能观察心。因此我就这样观察度过时间"，这是对享受观智者的解释。
因为所谓见解除去在这里特别是通过无我随观而成就，所以为了显示这点，说"如果诸行"等，说明无我随观的方法。又因为随观无我者也必须随观诸行是无常和苦的，因为这能增长那个[无我随观]，所以说"以生起后不存在的意义"等。
因为所谓慢除去是通过无常随观而成就。对于看见诸行在每一刹那破灭的人，慢从何处生起？因为说"应当修习无常想以除去我慢"。
因为所谓执著耗尽是通过苦随观而成就。因为对于看见诸行本质上是苦、是苦之事物的人，不会对它们有丝毫的喜爱。因为只有随观乐味的人才会对此生起渴爱。其余的与无我相中所说的方法相同。这里的简要意义是：对于依上述方法致力于次第观察的修行者，当无我随观变得锐利、有力、清晰运作时，其他两种[随观]也随之而行，这时他就完成了见解除去。因为一切见解都以我见为根本。无我随观与我见直接对立。
当无常随观变得锐利、有力、清晰运作时，其他两种[随观]也随之而行，这时他就完成了慢除去。因为有常执时才会有慢的妄想，如"这是常的，这是坚固的"等。

1.501) bakabrahmuno viya. Aniccānupassanā ca niccagāhassa ujupaṭipakkhā.

Yadā pana dukkhānupassanā tikkhā sūrā visadā pavattati, itarā dvepi tadanugatikā, tadānena nikantipariyādānaṃ kataṃ hoti. Sati hi sukhasaññāya taṇhāgāhova, dukkhānupassanā ca nikantiyā ujupaṭipakkhā. Evaṃ tissannaṃ anupassanānaṃ kiccavisesavasena diṭṭhiugghāṭanādīni honti. Tena vuttaṃ ‘‘iti ayaṃ vipassanā attano attano ṭhāneyeva tiṭṭhatī’’ti. Anupassanānaṃ yathārahaṃ sakakiccakaraṇañhi sakaṭṭhāneyeva ṭhānaṃ, tasmā visuṃ sammasananayo natthīti na vattabbanti adhippāyo.

722.Sabbākāratoti idha viya ekadesena avatvā sabbākārato sarūpato, kiccato ca anavasesato vattabbā. Idhevāti tīraṇapariññāyameva. Ekaccānaṃyevettha anupassanānaṃ paṭilābhoti āha ‘‘ekadesaṃ paṭivijjhanto’’ti, tā pana sayameva sarūpato dassessati . Tappaṭipakkhe dhammeti yā anupassanā idha sambhavanti, tāsaṃ paṭipakkhe dhamme niccasaññādike pajahati vikkhambheti.

Khayānupassananti saṅkhārānaṃ khaṇabhaṅgānupassanaṃ. Bhāventoti vaḍḍhento. Ghanasaññanti santatisamūhakiccārammaṇānaṃ vasena ekattaggahaṇaṃ. Khayānupassananti hutvā abhāvānupassananti vadanti. Yāya paññāya ghanavinibbhogaṃ katvā ‘‘aniccaṃ khayaṭṭhenā’’ti (paṭi. ma. 1.48) passati, sā khayānupassanā. Bhaṅgānupassanato paṭṭhāya tassā pāripūrīti ghanasaññāya pahānaṃ hoti, tato pubbe aparipuṇṇatāya taṃ na hoti. Evamaññatthāpīti paripuṇṇāparipuṇṇatā pahānatīraṇapariññāsu vipassanāpaññāya daṭṭhabbā. Paccakkhato, anvayato ca saṅkhārānaṃ bhaṅgaṃ disvā tattheva bhaṅgasaṅkhāte nirodhe adhimuttatā vayānupassanā, tāya āyūhanaṃ pajahati. Yadatthaṃ, yāya ca āyūhati, tasmiṃ pavatte taṇhāya cassa cittaṃ na namatīti. Tena vuttaṃ ‘‘vayānupassanaṃ bhāvento āyūhanaṃ pajahatī’’ti. Jātassa jarāmaraṇehi dvidhā pariṇāmadassanaṃ, rūpasattakādivasena vā pariggahitassa taṃtaṃparicchedato paraṃ aññabhāvadassanaṃ vipariṇāmānupassanā, tāya dhuvasaññaṃ thirabhāvagahaṇaṃ pajahati.

Animittānupassanādayo aniccānupassanādayo eva. Nimittanti santatiyaṃ, samūhe ca ekattasaññāya gayhamānaṃ kālantarāvaṭṭhāyibhāvena, niccabhāvena ca saṅkhārānaṃ sakiccaparicchedatāya saviggahaṃ viya upaṭṭhānamattaṃ. Paṇidhinti sukhapatthanaṃ, rāgādipaṇidhiṃ vā, atthato taṇhāvasena saṅkhāresu ninnataṃ. Abhinivesanti attābhinivesaṃ. Etesañhi nimittādīnaṃ paṭipakkhabhāvena aniccānupassanādayo animittādināmehi vuttāti aniccānupassanādīhi pahātabbā niccasaññādayo viya nimittaggāhādayova paṭipakkhāti daṭṭhabbā. Rūpādiārammaṇaṃ ñatvā tadārammaṇassa cittassa bhaṅgaṃ disvā saṅkhārā eva bhijjanti, saṅkhārānaṃ maraṇaṃ, na añño koci atthīti bhaṅgavasena suññataṃ gahetvā pavattā vipassanā adhipaññā ca sā dhammesu ca vipassanāti adhipaññādhammavipassanā, tāya niccasārādiādānavasena pavattaṃ abhinivesaṃ sataṇhaṃ diṭṭhiṃ pajahati. Yathābhūtañāṇadassanaṃ nāma sappaccayanāmarūpadassanaṃ. Tena ‘‘ahosiṃ nu kho ahamatītamaddhāna’’nti (ma. ni. 1.18; saṃ. ni. 


我来将这段巴利文直译成简体中文：
1.501. 就如梵天婆迦那样。无常随观是常执的直接对立。
当苦随观变得锐利、勇猛、清晰地运作时，其他两种随观也随之而行，这时就完成了对贪爱的断除。因为只要有乐想就会有贪执，而苦随观是贪爱的直接对立。这样，三种随观由于作用的不同而有断除邪见等差别。因此说"如是此观慧各自安住于自己的位置"。随观们适当地完成各自的作用就是安住于自己的位置，所以不应说没有各别的思惟方法。
722. "一切行相"是指不像这里那样只说一部分，而是要从本质和作用两方面完整地说明。"就在此"是指就在度知遍知中。因为在此只获得某些随观，所以说"通达一部分"，这些随观他将自己从本质上说明。对于那些对立的法，即对于此处可能生起的随观的对立法——常想等，他断除、镇伏。
灭尽随观是对诸行刹那坏灭的随观。"修习"是增长。"密集想"是由于相续、聚集、作用、所缘而产生一体性的执取。有人说灭尽随观是对"有已成无"的随观。用智慧分解密集后见到"无常是以灭尽为义"，这就是灭尽随观。从坏灭随观开始圆满，所以能断除密集想，在此之前因为不圆满所以不能断除。其他地方也是这样，应当了解在遍知断除中观慧的圆满与不圆满。
亲证地和类比地见到诸行的坏灭后，心倾向于就在那坏灭所表示的灭尽中，这是衰坏随观，以此断除追求。对于为何目的、以何而追求的那种存在，他的心不倾向于其中的渴爱。因此说"修习衰坏随观者断除追求"。见到已生者被老死分为两种的变异，或者通过色七法等方式所把握的在各自界限之外成为其他的情况，这是变异随观，以此断除恒常想、坚固性的执取。
无相随观等就是无常随观等。"相"是在相续和聚集中以一体想所把握的，似乎是以经过时间而住立、以常恒性而在各自作用界限中显现的诸行的形相。"愿"是乐的期望，或者贪等的愿望，实际上是由渴爱而对诸行的倾向。"执著"是我执。因为无常随观等是以无相等名称说的，是作为这些相等的对立，所以应当了解相执取等是对立物，就像常想等是无常随观等所应断除的一样。了知色等所缘后见到缘此所缘的心的坏灭，[知道]只有诸行在坏灭，是诸行的死亡，没有其他什么存在，这样通过坏灭而把握空性而转起的观慧，既是增上慧又是对诸法的观察，所以叫增上慧法观，以此断除以常实等方式执取的有贪爱的见。如实智见是见到有因缘的名色。由此[断除]"我过去世是否存在"[等疑惑]。

2.20) evamādikaṃ, ‘‘issarato loko sambhavatī’’ti evamādikañca sammohābhinivesaṃ pajahati. Bhayatupaṭṭhānavasena uppannaṃ sabbabhavādīsu ādīnavadassanañāṇaṃ ādīnavānupassanā, tāya kassacipi ālayanissayaadassanato ālayābhinivesaṃ tathāpavattaṃ taṇhaṃ pajahati. Saṅkhārānaṃ muñcanassa upāyabhūtaṃ paṭisaṅkhāñāṇaṃ paṭisaṅkhānupassanā, tāya aniccādīsu appaṭisaṅkhātattā paṭisaṅkhānassa paṭipakkhabhūtaṃ avijjaṃ pajahati. Saṅkhārupekkhā, anulomañāṇañca vivaṭṭānupassanā. Tassā hi vasena tassa padumapalāse udakabindu viya sabbasaṅkhārehi cittaṃ patilīyati patikuṭati, tasmā tāya saṃyogābhinivesaṃ kāmasaṃyogādikilesappavattiṃ pajahati. Aniccānupassanādayo satta anupassanā heṭṭhā atthato vibhattāti, parato ca saṃvaṇṇīyantīti idha na vuttā.

Tāsūti aṭṭhārasasu mahāvipassanāsu. Imināti yoginā. Tasmāti aniccādilakkhaṇattayavasena saṅkhārānaṃ diṭṭhattā. Taṃdassanañhi aniccādianupassanāti. Paṭividdhāti paṭiladdhā. Yadaggena hi ñāṇena savisayo paṭividdho, tadaggena taṃ paṭiladdhaṃ nāma hoti. Byañjanameva nānaṃ yathā ‘‘rukkho pādapo tarū’’ti. Tāpi animittāpaṇihitasuññatānupassanā.

Sabbāpi vipassanā, tasmā ekadesena paṭividdhā hontīti adhippāyo. Kaṅkhāvitaraṇavisuddhiyāeva saṅgahitaṃ, tasmā taṃ pageva siddhanti attho. Tenāha ‘‘idampi dvayaṃ paṭividdhameva hotī’’ti. Sesesu nibbidānupassanādīsu dasasu. ‘‘Kiñci paṭividdhaṃ kiñci appaṭividdha’’nti iminā tesaṃ ekadesapaṭivedhamāha. Aniccānupassanāya hi siddhāya nirodhānupassanā, khayānupassanā, vayānupassanā, vipariṇāmānupassanā ca ekadesena siddhā nāma honti, dukkhānupassanāya siddhāya nibbidānupassanā, ādīnavānupassanā ca, anattānupassanāya siddhāya itarāti.

Udayabbayañāṇakathāvaṇṇanā



我来将这段巴利文直译成简体中文：
2.20. 诸如此类的，以及"世界是由自在天所生"等这样的迷惑执著都断除。由于怖畏现起而对一切有等生起过患观察智，这是过患随观，由此因为不见任何执著依止，所以断除如是转起的执著渴爱。对诸行解脱的方便之智是省察智，这是省察随观，由此因为对无常等未经省察，所以断除作为省察对立的无明。行舍和随顺智是出离随观。因为由于它的作用，心从一切诸行中退缩、转离，就像莲叶上的水滴那样，所以由此断除结合执著、欲结等烦恼的活动。无常随观等七种随观在前面已经从意义上解说过，在后面也会解释，所以这里不说。
"在它们中"是指在十八种大观中。"此"是指修行者。"因此"是因为已经依无常等三相见到诸行。因为那见就是无常等随观。"通达"是获得。因为智慧通达其对象到什么程度，就说是获得到那个程度。[这些随观]只是语词不同，就像"树木、大树、树"等。那些无相、无愿、空性随观也是如此。
[这是指]一切观，所以是"以一部分通达"的意思。[疑惑度越清净]已经包含在疑惑度越清净中，所以那个更早就成就了，这是其意义。因此说"这两种也都已经通达"。在其余的厌离随观等十种中。"有些已通达有些未通达"，这是说它们部分通达。因为无常随观成就时，灭尽随观、灭尽随观、衰坏随观、变异随观就算部分成就；苦随观成就时，厌离随观、过患随观就[部分成就]；无我随观成就时，其他[随观就部分成就]。
生灭智说解释

723. Parato paṭipadāñāṇadassanakathāyaṃ abbhādivigamena ākāsassa viya, paṅkamalavigamena udakassa viya, kāḷakāpagamena suvaṇṇassa viya saṃkilesavigamena ñāṇassa parisuddhīti āha ‘‘niccasaññādīnaṃ pahānena visuddhañāṇo’’ti. Anekākāravokārasaṅkhāresu lakkhaṇattayasallakkhaṇasammasanassa katattā vuttaṃ ‘‘sammasanañāṇassa pāraṃ gantvā’’ti. Tattha sammasanañāṇassāti nayavipassanāsaṅkhātassa kalāpasammasanañāṇassa. Tasseva hi thirabhāvāya itare sammasanavisesāti vadanti. Sammasanañāṇassāti vā kalāpasammasanādisammasanañāṇassa. Anupadadhammavipassanāya sadisā hi sā. Tāya hi diṭṭhiugghāṭanādi sambhavatīti. Vitthārato bhāvanāvidhānaṃ parato vattukāmo ‘‘saṅkhepato tāva ārabhatī’’ti āha. Saṅkhepato hi ārambho ādikammikassa sukaro. Tatrāti saṅkhepena ārambhe.

Kathanti kathetukamyatāpucchā. Yaṃ ‘‘paccuppannānaṃ…pe… udayabbayānupassane ñāṇa’’nti vuttaṃ, taṃ kathaṃ ñātabbanti ceti attho. Santatipaccuppanne, khaṇapaccuppanne vā dhamme udayabbayadassanābhiniveso kātabbo, na atītānāgateti vuttaṃ ‘‘paccuppannānaṃ dhammāna’’nti. Udayadassanañcettha yāvadeva vayadassanatthanti vayadassanassa padhānataṃ dassetuṃ ‘‘vipariṇāmānupassane paññā’’ti vatvā taṃ pana vayadassanaṃ udayadassanapubbakanti āha ‘‘udayabbayānupassane ñāṇa’’nti.

Jātanti nibbattaṃ paṭiladdhattabhāvaṃ. Ayaṃ hi jātasaddo khaṇattayasamaṅgitaṃ sandhāya vutto ‘‘ye dhammā jātā bhūtā’’tiādīsu (dha. sa. 1046) viya, na atītaṃ

‘‘Ye te jātā na te santi, ye na jātā tattheva te;

Laddhattabhāvā no bhaggā, teva santi sabhāvato’’ti. –

Ādīsu viya, nāpi jātatāmattaṃ ‘‘yaṃ taṃ jātaṃ bhūtaṃ saṅkhata’’ntiādīsu viya. Tenāha ‘‘jātaṃ rūpaṃ paccuppanna’’nti (dī. ni. 2.207; saṃ. ni. 5.379), paccuppannarūpaṃ nāma jātaṃ khaṇattayapariyāpannanti attho. Taṃ pana ādito duppariggahanti santatipaccuppannavasena vipassanābhiniveso kātabbo. Tassāti rūpassa. Paccayalakkhaṇapapañcaṃ anāmasitvā nibbattilakkhaṇaṃ udayoti nibbattanasaññitaṃ saṅkhatalakkhaṇaṃ udayo uppādo. Vipariṇāmalakkhaṇaṃ vayoti vipariṇāmasaññitaṃ saṅkhatalakkhaṇaṃ vayo vināso. Anupassanāñāṇanti yā udayassa, vayassa ca anupekkhanā, taṃ ñāṇaṃ. Kiñcāpi kalāpasammasanādīsu jātijarāmaraṇasīsena jātijarāmaraṇavanto dhammā vuttā, idha pana udayabbayañāṇaniddese ‘‘jāti paccuppannā, tassā nibbattilakkhaṇaṃ udayo, vipariṇāmalakkhaṇaṃ vayo’’tiādinā (paṭi. ma. 

我来将这段巴利文直译成简体中文：
723. 在后面的行道智见说中，就像虚空因云等消散，就像水因污泥消散，就像黄金因杂质消散那样，智因染污消散而清净，所以说"因断除常想等而智清净"。因为已经在具有多种形态的诸行中作三相标记思惟，所以说"到达思惟智的彼岸"。其中"思惟智"是指称为方法观察的聚集思惟智。因为只有这个[智]才能使其他思惟特相稳固，他们这样说。或者"思惟智"是指聚集思惟等思惟智。因为这与逐一法观察相似，由此能生起断除邪见等。想要后面详细说修习方法，所以说"先简略地开始"。因为简略的开始对初学者容易。"在此"是指在简略的开始中。
"如何"是想要说明的询问。即"对现在......生灭随观的智"所说的，这应如何了知的意思。应当专注于观察相续现在或刹那现在法的生灭，而不是过去未来，所以说"现在诸法"。在此生起的观察是为了灭的观察，为了显示灭的观察是主要的，所以说"在变异随观中的慧"，但那灭的观察是以生起的观察为先，所以说"生灭随观的智"。
"已生"是已出生、已获得自体。这个"已生"词是指具足三时，如"已生、已有的诸法"等中所说，不是指过去，如：
"已生者不存在，未生者就在那里；
已得自体未坏者，这些才是真实存在。"
等中所说，也不是仅指生性，如"那已生、已有、已造作"等中所说。所以说"已生色是现在"，意思是现在色即是已生、属于三时的。但那从开始就难以把握，所以应当依相续现在而作观察专注。"它的"是指色的。不触及因缘相的广说，生起相是生起——即称为生起的有为相是生起即是生。变异相是灭——即称为变异的有为相是灭即是坏。随观智是对生起和灭的观察之智。虽然在聚集思惟等中以生老死为首说具有生老死的诸法，但在这里生灭智的解说中[说]"生是现在的，它的生起相是生起，变异相是灭"等。

1.49) vuccamāne jātijarāmaraṇānaṃ jātijarāmaraṇavantatā, nipphannatā ca anuññātā viya hotīti taṃ pariharituṃ paṭiccasamuppādaṅgesu bhavapariyosānāva desanā katā.

Soti yogī. Iminā pāḷinayenāti imāya ‘‘jātaṃ rūpaṃ paccuppanna’’ntiādinā dassitāya pāḷigatiyā. Jātinti na pasūtiṃ, na ca paṭhamābhinibbattimattaṃ, atha kho uppādaṃ nibbattivikāraṃ. Svāyaṃ vikāro yasmā saṅkhārānaṃ abhinavāvaṭṭhānajarā viya navabhāvāpagamoti āha ‘‘abhinavākāra’’nti. Samanupassatīti sambandho. Anuppannassa rāsi vā nicayo vā natthi yato āgaccheyya uppajjamānaṃ aladdhattabhāvassa sabbena sabbaṃ avijjamānattā. Tenāha ‘‘uppajjamāna…pe… natthī’’ti. Yathā anāgate addhani ime dhammā sabbena sabbaṃ natthi, evaṃ atītepi addhanīti dassento ‘‘nirujjhamānassāpī’’tiādiṃ vatvā avijjamānānaṃyeva rūpārūpadhammānaṃ hetupaccayasamavāye uppādo, uppajjitvā ca sabbaso abhāvūpagamoti imamatthaṃ samudāyagataṃ tadekadesabhūtāya upamāya vibhāvetuṃ ‘‘yathā panā’’tiādi vuttaṃ. Tattha rāsitoti rāsibhāvena samussito puñjo rāsi. Yathā tathā piṇḍibhūto nicayo. Bhūmiyaṃ nidahitvā ṭhapitaṃ nidhānaṃ. Upavīṇeti etenāti upavīṇaṃ, vīṇāvādanaṃ.



我来将这段巴利文直译成简体中文：
1.49. 当说"生老死"时，似乎承认了生老死的生老死性和完成性，为了避免这点，所以在缘起支中只作到"有"为止的开示。
"他"是指修行者。"以此经文方法"是指以"已生色是现在"等所显示的经文进程。"生"不是指出生，也不是仅指最初生起，而是指生起、生成变化。这个变化因为是诸行的新的状态，就像衰老是新性的离去，所以说"新的形态"。与"观察"相连。未生起的没有堆积或积聚可以从中生起，因为正在生起时未得自体是完全不存在的。所以说"正在生起......没有"。就像在未来世这些法完全不存在那样，在过去世也是这样，为了显示这点说"正在灭时"等，色无色诸法完全不存在时因缘和合而生起，生起后完全趣向不存在，为了用部分的譬喻来说明这个总体的意思，所以说"就像"等。其中"堆积"是指以堆积状态积累的聚集。"积聚"是指以某种方式结成团的积聚。"宝藏"是指埋藏在地下保存的东西。"奏琴"是以此演奏，即琴的演奏。

724. Evaṃ saṅkhepato udayabbayamanasikāravidhiṃ dassetvā idāni vitthārato dassetuṃ ‘‘puna yānī’’tiādi vuttaṃ. Tattha avijjāsamudayāti avijjāya uppādā, atthibhāvāti attho. Nirodhavirodhīhi uppādo atthibhāvavācakopi hotīti vuttovāyamattho. Tasmā purimabhavasiddhāya avijjāya sati imasmiṃ bhave rūpassa uppādo hotīti attho. Paccayasamudayaṭṭhenāti paccayassa uppannabhāvena, atthibhāvatoti attho. Avijjādīhi ca tīhi atītakālikāni tesaṃ sahakārīkāraṇabhūtāni upādānādīnipi gahitānevāti daṭṭhabbaṃ.

Pavattipaccayesu kabaḷīkārāhārassa balavatāya so eva gahito ‘‘āhārasamudayā’’ti. Tasmiṃ pana gahite pavattipaccayatāsāmaññena utucittānipi gahitāneva hontīti catusamuṭṭhānikarūpassa paccayato udayadassanaṃ vibhāvitamevāti daṭṭhabbaṃ. Avijjātaṇhupanissayasahiteneva kammunā rūpakāyassa nibbatti. Asati ca avijjupanissayāya bhavanikantiyā jātiyā asambhavo evāti. Yathā ca rūpassa avijjātaṇhupanissayatā, evaṃ vedanādīnampi daṭṭhabbā. Āhāro pana uppannassa rūpassa posako, kabaḷīkārāhārassa adhippetattā, kāmadhātādhiṭṭhānattā ca desanāya. Ukkaṃsaniddesena vā āhāraggahaṇaṃ. ‘‘Nibbattilakkhaṇa’’ntiādinā kālavasena udayadassanamāha. Tattha addhānavasena pageva udayaṃ passitvā ṭhito idha santativasena disvā anukkamena khaṇavasena passati. Pañca lakkhaṇānīti avijjā taṇhā kammaṃ āhāroti imesaṃ paccayānaṃ atthitāsaṅkhātalakkhaṇāni ceva rūpassa nibbattilakkhaṇañcāti imāni pañca lakkhaṇāni. Tesaṃ atthitā hi rūpassa udayo lakkhīyati etehīti lakkhaṇānīti vuccanti. Nibbatti pana saṅkhatalakkhaṇamevāti.

Avijjānirodhā rūpanirodhoti aggamaggañāṇena avijjāya anuppādanirodhato anāgatassa rūpassa anuppādanirodho hoti paccayābhāve abhāvato. Paccayanirodhaṭṭhenāti avijjāsaṅkhātassa anāgate uppajjanakarūpapaccayassa niruddhabhāvena. Taṇhānirodhā kammanirodhāti etthāpi eseva nayo. Āhāranirodhāti pavattipaccayassa kabaḷīkārāhārassa abhāve. Rūpanirodhoti taṃsamuṭṭhānarūpassa abhāvo hoti. Sesaṃ heṭṭhā vuttanayānusārena veditabbaṃ. Vipariṇāmalakkhaṇanti bhaṅgakālavasena tesaṃ vayadassanaṃ. Tasmā taṃ addhāvasena pageva passitvā ṭhito idha santativasena disvā anukkamena khaṇavasena passati. Pañca lakkhaṇānīti idha avijjādīnaṃ catunnaṃ paccayānaṃ anuppādanirodho, rūpassa khaṇanirodho cāti imāni pañca lakkhaṇāni. Tesañhi anuppādanirodho, rūpassa accantanirodho lakkhīyati etehīti lakkhaṇānīti vuccanti.

Vipariṇāmo saṅkhatalakkhaṇameva. Esa nayo vedanākkhandhādīsu. Ayaṃ pana viseso – ‘‘phuṭṭho vedeti, phuṭṭho sañjānāti, phuṭṭho cetetī’’ti (saṃ. ni. 4.93), ‘‘phassapaccayā vedanā, cakkhusamphassajā vedanā, saññā, cetanā’’ti, ca vacanato phasso vedanā (vibha. 231) saññā saṅkhārakkhandhānaṃ pavattipaccayo, taṃnirodhā ca tesaṃ nirodho, mahāpadāna (dī. ni. 

我来将这段巴利文直译成简体中文：
724. 这样简略地显示生灭作意方法后，现在为了详细显示而说"再者,那些"等。其中"由无明生起"是由无明的生起、存在的意思。因为生起与灭相对，也可以表示存在，所以说这个意义。因此当前世成就的无明存在时，此世的色就生起，这是其意思。"以缘生起义"是以缘已生起、存在的意思。应当了解,以无明等三种过去时[法]也包含了作为它们助缘的取等。
在转起诸缘中因段食的强力所以只说"由食生起"。但当取那个时，由于转起缘的共同性，也就包含了时节和心，所以应当了解已经显示了由四等起色的缘而生起的观察。由无明、爱为依止的业而生起色身。若无无明为依止的有爱，就不可能有生。如同色有无明爱为依止,受等也应当这样了解。但食是已生色的养育者，因为指的是段食，且教说是以欲界为立足处。或者说食是就最胜而说。以"生起相"等说依时间的生起观察。其中先依长时见到生起而住立，在此依相续见到后渐次依刹那见到。"五相"是无明、爱、业、食这些缘的存在所表示的相，以及色的生起相，这五相。因为以它们表示它们的存在是色的生起，所以称为相。但生起仅是有为相。
"由无明灭色灭"是由于以最上道智使无明成为不生灭，所以未来色成为不生灭，因为无缘就无[果]。"以缘灭义"是以称为无明的未来生色之缘的灭尽性。"由爱灭业灭"在这里也是这个道理。"由食灭"是由于转起缘的段食不存在。"色灭"是由它等起的色不存在。其余依前面所说的方法应当了知。"变异相"是依坏灭时而见它们的灭。所以先依长时见到而住立，在此依相续见到后渐次依刹那见到。"五相"在此是无明等四缘的不生灭，和色的刹那灭，这五相。因为以它们表示它们的不生灭和色的究竟灭，所以称为相。
变异仅是有为相。在受蕴等中也是这个方法。但这是差别："触后感受，触后想，触后思"和"缘触有受，眼触生受、想、思"等的说法，触是受想行蕴的转起缘，由它灭而它们灭，[如]大本[经];

2.60) mahānidānasuttesu, abhidhamme ca aññamaññapaccayavāre ‘‘nāmarūpapaccayā viññāṇa’’nti (kathā. 719) vacanato nāmarūpaṃ viññāṇassa pavattipaccayo, taṃnirodhā tassa nirodhoti vuttaṃ ‘‘phassasamudayā vedanāsamudayo’’tiādi.

Ettha ca keci tāva āhu ‘‘arūpakkhandhānaṃ udayabbayadassanaṃ addhāsantativaseneva, na khaṇavasenā’’ti. Tesaṃ matena khaṇato udayabbayadassanameva na siyā. Apare panāhu ‘‘paccayato udayabbayadassane atītādivibhāgaṃ anāmasitvā sabbasādhāraṇato avijjādipaccayā vedanāsambhavaṃ labbhamānataṃ passati, na uppādaṃ. Avijjādiabhāve ca tassā asambhavaṃ alabbhamānataṃ passati, na bhaṅgaṃ. Khaṇato udayabbayadassane paccuppannānaṃ uppādaṃ, bhaṅgañca passatī’’ti, taṃ yuttaṃ. Santativasena hi rūpārūpadhamme udayato, vayato ca manasi karontassa anukkamena bhāvanāya balappattakāle ñāṇassa tikkhavisadabhāvappattiyā khaṇato udayabbayā upaṭṭhahantīti. Ayañhi paṭhamaṃ paccayato udayabbayaṃ manasi karonto avijjādike paccayadhamme vissajjetvā udayabbayavante khandhe gahetvā tesaṃ paccayato udayabbayadassanamukhena khaṇatopi udayabbayaṃ manasi karoti.

Tassa yadā ñāṇaṃ tikkhaṃ visadaṃ hutvā pavattati, tadā rūpārūpadhammā khaṇe khaṇe uppajjantā, bhijjantā ca hutvā upaṭṭhahanti. Tena vuttaṃ ‘‘evampi rūpassa udayo’’tiādi. Tattha evampi rūpassa udayoti evaṃ vuttanayena avijjāsamudayāpi. Taṇhā…pe… kamma…pe… āhārasamudayāpi rūpassa sambhavo. Evampi rūpassa vayoti evaṃ vuttanayeneva avijjānirodhāpi taṇhā…pe… āhāranirodhāpi rūpassa vayo anuppādoti paccayato vitthārena manasikāraṃ karoti. Evampi rūpaṃ udetīti evaṃ vuttanayena nibbattilakkhaṇaṃ passantopi kammasamuṭṭhānarūpampi āhārautucittasamuṭṭhānarūpampi udeti uppajjati nippajjatīti. Evaṃ vuttanayeneva vipariṇāmalakkhaṇaṃ passanto kammasamuṭṭhānarūpampi āhārautucittasamuṭṭhānarūpampi veti nirujjhatīti khaṇato vitthārena manasikāraṃ karotīti yojanā.

725. Evaṃ manasi karoto na yāva udayabbayañāṇaṃ uppajjati, tāva udayabbayā suṭṭhu pākaṭā na hontīti katvā vuttaṃ ‘‘iti kirime dhammā…pe… paṭiventī’’ti, nayadassanavasena vā evaṃ vuttaṃ. Paṭhamañhi paccuppannadhammānaṃ udayabbayaṃ disvā atha atītānāgate nayaṃ neti. Dukkhādisaccappabhedā, anulomādipaṭiccasamuppādappabhedā, ekattādinayappabhedā, aniccatādilakkhaṇappabhedā ca saccapaṭiccasamuppādanayalakkhaṇappabhedā. Paṭiccasamuppādaggahaṇeneva cettha paṭiccasamuppannadhammānampi gahaṇaṃ, tesampi attano phalaṃ pati paṭicca samuppādabhāvato.

726.Yanti karaṇe paccattavacanaṃ, yena ñāṇenāti atthaṃ vadanti. Yanti vā kiriyāparāmasanaṃ. Khandhānaṃ samudayaṃ passati, khandhānaṃ nirodhaṃ passatīti ettha yadetaṃ dassananti attho. Yaṃ panāti etthāpi eseva nayo. Ettha ca yathā avijjādisamudayanirodhato khandhānaṃ samudayanirodhassa aññattā ‘‘avijjāsamudayā rūpasamudayo’’tiādivacanabhedo (paṭi. ma. 

我来将这段巴利文直译成简体中文：
2.60. 大因缘经和论藏相互缘章中说"缘名色有识"，所以名色是识的转起缘，由它灭而识灭，因此说"由触生有受生"等。
在此有些人首先说："无色蕴的生灭观察只依长时和相续，不依刹那。"依他们的观点就没有刹那的生灭观察。但其他人说："在缘的生灭观察中，不触及过去等的区分，从共同[性]见到由无明等缘有受的可得性，不是[见]生起。在无明等不存在时见到它的不可能性、不可得性，不是[见]灭。在刹那的生灭观察中见现在[法]的生起和灭。"这是合理的。因为依相续作意色无色法的生和灭，当修习渐次有力时，由于智的锐利清晰性的获得，刹那生灭显现。因为这[修行者]首先作意缘的生灭时，舍弃无明等缘法，把握有生灭的诸蕴，通过见它们缘的生灭而作意刹那的生灭。
当他的智变得锐利清晰而转起时，色无色诸法在每一刹那生起和坏灭而显现。所以说"如是色的生起"等。其中"如是色的生起"是如是说的方法由无明生起等、由爱......乃至......由业......乃至......由食生起等是色的生起。"如是色的灭"是如是说的方法由无明灭等、由爱......乃至......由食灭等是色的灭、不生，这样依缘详细地作意。"如是色生起"是如是说的方法见到生起相时，业等起色和食时心等起色都生起、生成、完成。如是说的方法见到变异相时，业等起色和食时心等起色都灭去、消失，这样依刹那详细地作意，这是语句的连接。
725. 这样作意时，只要生灭智还未生起，生灭就不很明显，所以说"如是这些法......"等，或者是依方法显示而这样说。因为首先见到现在诸法的生灭，然后引导到过去未来的方法。苦等谛的差别、顺等缘起的差别、一性等方法的差别、无常等相的差别是谛缘起方法相的差别。由于取缘起也就包含了缘生诸法，因为它们对自己的果也是缘生的。
726. "此"是作用的主格词，他们说意思是"以此智"。或者"此"是指涉行为。"见诸蕴的生起，见诸蕴的灭"，在此[指的是]这个见。在"此实"中也是这个方法。在此,如由无明等的生灭[所致]的诸蕴的生灭是不同的，所以有"由无明生有色生"等语词的差别；

1.50) kato, na evaṃ nibbattivipariṇāmalakkhaṇehi khandhānaṃ udayabbayassa bhedo atthi abhinnādhikaraṇattāti ‘‘nibbattilakkhaṇavipariṇāmalakkhaṇāni passanto khandhānaṃ udayabbayaṃ passatī’’ti vacanabhedaṃ akatvā vuttaṃ. Uppattikkhaṇeyeva hīti hi-saddo hetuattho. Yasmā uppādakkhaṇeyeva nibbattilakkhaṇaṃ, bhaṅgakkhaṇeyeva ca vipariṇāmalakkhaṇaṃ, tasmā tāni passanto khaṇato khandhānaṃ udayabbaye passati nāmāti ‘‘yaṃ panā’’tiādinā vuttamevatthaṃ pākaṭataraṃ karoti.

727.Iccassevanti ettha iti-saddo hetuattho. Yasmā ‘‘avijjā samudayā’’tiādi paccayato khandhānaṃ udayabbayadassanaṃ, ‘‘nibbattilakkhaṇa’’ntiādi khaṇato, tasmāti attho. Assāti yogino. Evanti vuttappakāraparāmasanaṃ. Ye pana ‘‘iccassa paccayato’’ti paṭhanti, tesaṃ itīti vuttappakāraparāmasanaṃ. Janakāvabodhatoti khandhānaṃ janakassa avijjādipaccayassa avabujjhanato . Jātidukkhāvabodhatoti jātisaṅkhātassa dukkhassa avabujjhanato. Dukkhasaccaṃ pākaṭaṃ hoti ekadesadassanena pabbatasamuddādidassanakānaṃ viya. Maraṇadukkhāvabodhatoti etthāpi eseva nayo. ‘‘Paccayānuppādenā’’ti etena paccayānaṃ anuppādanirodho idha paccayanirodhoti dasseti. Paccayavatanti paccayato uppajjanakānaṃ. Yañcassa udayabbayadassananti yaṃ assa yogino paccayato, khaṇato ca udayabbayānaṃ dassanaṃ. Tattha asammoho, tappadhāno vā vitakkādidhammapuñjo maggo vāyaṃ lokikoti niyyānānulomato lokiko maggo evāyaṃ. Iti tasmā maggasaccaṃ pākaṭaṃ hoti sabhāvāvabodhato. Tenāha ‘‘tatra sammohavighātato’’ti, tadaṅgavasenāti attho. Atha vā yathāvutto sammādiṭṭhisaṅkhāto maggo ariyamaggassa upāyabhūto asammohasabhāvo attānampi pakāseti padīpo viyāti maggasaccaṃ pākaṭaṃ hoti. Svāyaṃ pākaṭabhāvo mohandhakāravidhamanenāti āha ‘‘tatra sammohavighātato’’ti.

728. ‘‘Avijjāpaccayā’’tiādiko anulomo paṭiccasamuppādo pavattiyā anulomanato. ‘‘Avijjāsamudayā’’tiādinā avijjādīsu santesūti ayamattho vuttoti āha ‘‘imasmiṃ sati idaṃ hotīti avabodhato’’ti. Pavattiyā vilomanato ‘‘avijjāyatveva asesavirāganirodhā’’tiādiko paṭilomo paṭiccasamuppādo. Te ca saṅkhatā paṭiccasamuppannā ‘‘jarāmaraṇaṃ, bhikkhave, aniccaṃ saṅkhataṃ paṭiccasamuppanna’’ntiādivacanato (saṃ. ni. 2.20). Paṭiccasamuppannassa ca pākaṭatā paccayākārapākaṭatāya eva ‘‘imassetaṃ phala’’nti avabodhato.

729. Purimapurimānaṃ nirodho uttaruttarānaṃ uppādānubandhoti ayamattho paccayato udayadassanena sijjhamāno ekattanayādhigamāya hoti. Yato ‘‘añño karoti, añño paṭisaṃvedayatī’’tiādi (saṃ. ni. 

我来将这段巴利文直译成简体中文：
1.50. ,不像生起相和变异相与诸蕴的生灭无差别因为是同一所依,所以不作"见生起相和变异相者见诸蕴的生灭"的语词差别而说。"正是在生起刹那"中的"实"字有因义。因为正是在生起刹那时是生起相,在坏灭刹那时是变异相,所以见到它们者就称为依刹那见诸蕴的生灭,以"此实"等使已说的意义更明显。
727. "因此他"中的"因此"字有因义。因为"由无明生"等是从缘见诸蕴的生灭,"生起相"等是从刹那[见],这是其意思。"他"是修行者。"如是"是指前面所说的方式。有些人读作"因此从缘",他们的"因此"是指前面所说的方式。"由了知能生者"是由了知诸蕴的能生者无明等缘。"由了知生苦"是由了知称为生的苦。苦谛变得明显,就像通过见一部分而见到山海等那样。在"由了知死苦"中也是这个方法。以"由诸缘不生"显示此处缘灭是诸缘的不生灭。"缘所生"是从缘而生起的[诸法]。"他的这个生灭见"是这个修行者从缘和从刹那的生灭之见。其中的不迷惑,或以此为主的寻等法聚是道,这是世间的,因为随顺出离所以这正是世间道。因此由于了知自性而道谛变得明显。所以说"由于断除其中的迷惑",意思是由于分断。或者如前所说的称为正见的道,作为圣道的方便,具有不迷惑自性,也显示自己就像灯一样,所以道谛变得明显。这个明显性是通过驱散迷惑黑暗,所以说"由于断除其中的迷惑"。
728. "缘无明"等顺缘起是随顺转起。以"由无明生"等说"当此有时此有"的意思,所以说"由了知'此有时此有'"。由于违逆转起,"只由无明的无余离贪灭"等是逆缘起。它们是有为的缘生的,因为说"诸比丘,老死是无常的、有为的、缘生的"等。缘生的明显性正是由缘相的明显性,因为了知"这是它的果"。
729. 前前[支]的灭是后后[支]生起的连续,这个意义由从缘见生起而成就,有助于通达一性方法。由此"他作他受"等;

2.17) vohārasiddhiyā ucchedadiṭṭhiyā anokāsatā. Tenāha ‘‘hetuphalasambandhenā’’tiādi. Saṅkhārā khaṇe khaṇe uppajjantīti ayamattho khaṇato udayadassanena sijjhamāno nānattanayādhigamāya hoti. Yato paccayapaccayuppannānaṃ sabhāvabhedāvabodhato ‘‘so karoti, so paṭisaṃvedayatī’’tiādinayappavattāya sassatadiṭṭhiyā anokāsatā. Tenāha ‘‘khaṇato udayadassanenā’’tiādi. Paccayatoudayabbayadassanena paccaye sati phalassa bhāvo, asati abhāvoti imassa atthassa siddhiyā atthitāmatteneva te dhammā kāraṇanti abyāpāranayo pākaṭo hoti. Yato attadiṭṭhiyā anokāsatā vasavattitāya alabbhaneyyato . Tena vuttaṃ ‘‘dhammāna’’ntiādi. Avasavattibhāvo parāyattatā, sā ca sappaccayatāya veditabbā. Paccayato udayadassanena tehi tehi paccayehi ime dhammā uppajjanti, uppajjamānā ca paccayānurūpameva uppajjantīti hetuphalassa hetuanurūpato siddhiyā akiriyadiṭṭhiyā anokāsatāvāti āha ‘‘paccayato panā’’tiādi. Sati kāraṇe kuto akiriyavādo. Karotīti hi kāraṇaṃ.

730. Paccayato udayaṃ passato paccaye sati sabhāve sati phalassa sambhavoti atthitāmattena upakārakatāti saṅkhatānaṃ nirīhatā, asati ca abhāvoti paccayādhīnavuttitā ca viññāyamānā attasuññataṃ vibhāvetīti āha ‘‘paccayato cassa…pe… tāvabodhato’’ti. Aniccalakkhaṇaṃ pākaṭaṃ hoti khaṇato udayabbayadassanena saṅkhārānaṃ udayabbayato paricchinnatāya viññāyamānattā. Tenāha ‘‘hutvā abhāvāvabodhato’’ti. Uppajjitvā nirujjhanañhi hutvā abhāvo. Pubbantāparantaviveko atītānāgatabhāvasuññatā. Na hi saṅkhārā khaṇattayato pubbe, pacchā ca vijjanti, tasmā pubbantāparantavivekāvabodhatoti ādiantavantatāpaṭivedhatoti attho. Dukkhalakkhaṇampi pākaṭaṃ hoti udayabbayadassanenāti sambandho. Uppajjitvā bhijjantā saṅkhārā uppādato uddhaṃ jarābhaṅgāvatthantaruppattiyā nirantaraṃ vibādhīyanteva. Sā ca nesaṃ vibādhiyamānatā sammā udayabbayadassanena vibhūtā hotīti āha ‘‘dukkha…pe… bodhato’’ti.

Sabhāvalakkhaṇampīti udayabbayadassanena na kevalaṃ aniccadukkhalakkhaṇameva, atha kho pathavīphassādīnaṃ kakkhaḷaphusanādisaññitaṃ sabhāvasaṅkhātaṃ lakkhaṇampi pākabhāvaviddhaṃ sabhāvāvacchinnaṃ pākaṭaṃ hoti. Tenāha ‘‘udayabbayaparicchinnāvabodhato’’ti. Sabhāvalakkhaṇeti sabhāvasaññite lakkhaṇe, taṃtaṃdhammānaṃ salakkhaṇe. Saṅkhatalakkhaṇassa tāvakālikattampīti uppādādisaṅkhatalakkhaṇassa uppādakkhaṇādiparittakālikatāpi khaṇantarānavaṭṭhānato tassa. Tenāha ‘‘udayakkhaṇe’’tiādi. Udayavayamattaggahaṇañcettha udayabbayadassanavaseneva imassa ñāṇassa pavattanato, na ṭhitikkhaṇassa abhāvā.



我来将这段巴利文直译成简体中文：
2.17. 言说的成立使断见无立足处。所以说"由因果关系"等。诸行在每一刹那生起，这个意义由从刹那见生起而成就，有助于通达差异方法。由此因为了知缘和缘生[法]的自性差异，所以"他作他受"等方法转起的常见无立足处。所以说"由从刹那见生起"等。由从缘见生灭，有缘时有果，无[缘]时无[果]，这个意义的成就使仅以存在性这些法为因的无作用方法变得明显。由此因为不能获得自主性而使我见无立足处。所以说"诸法"等。非自主性是依他性，这应当由有缘性来了知。由从缘见生起，由那些那些缘这些法生起，生起时也只随缘而生起，因为因果随因而成就，所以无作见无立足处，因此说"但从缘"等。当有因时何来无作论？因为"作"即是因。
730. 对见从缘生起者，有缘时有自性时有果的生起，所以仅以存在性有能助性，这显示有为[法]的无作为性，无[缘]时无[果]，所以依缘而转，这被了知时显示无我性，因此说"从缘他......由了知"等。无常相变得明显是由从刹那见生灭，因为诸行的生灭被限定而被了知。所以说"由了知有已无"。因为生起后灭去就是有已无。前后边离即过去未来的空性。因为诸行在三时之前和之后都不存在，所以由了知前后边离即是通达有始终性的意思。苦相也由见生灭而变得明显，这是连接。生起后坏灭的诸行从生起以后由于老坏[等]状态的生起而不断被逼迫。那个它们被逼迫性由正见生灭而明显，所以说"由了知......苦"。
"自相也"是由见生灭不仅无常苦相，而且地触等称为硬触等的所谓自相也变得成熟明显、限定自性、明显。所以说"由了知生灭限定"。"在自相"是在称为自性的相中，在那些那些法的自相中。"有为相的暂时性也"是生起等有为相的生起刹那等短暂性，因为它不住于其他刹那。所以说"在生起刹那"等。在此只取生灭是因为这个智只依见生灭而转起，不是因为住时刹那不存在。

731.Na kevalañca niccanavā, atha kho parittakālaṭṭhāyino. Kathanti āha ‘‘sūriyuggamane’’tiādi. Tattha udake daṇḍena katalekhā udake daṇḍarāji. Ussāvabinduādayo pañca kiccāpi uttaruttari atiparittaṭṭhāyibhāvadassanatthaṃ nidassitā, tathāpi te dandhanirodhā eva nidassitā, tatopi lahutaranirodhattā saṅkhārānaṃ. Tathā hi gamanassādānaṃ devaputtānaṃ heṭṭhupariyāyena paṭimukhaṃ dhāvantānaṃ sirasi pāde ca bandhakhuradhārā sannipātatopi sīghataro rūpadhammānaṃ nirodho vutto, pageva arūpadhammānaṃ. Na kevalaṃ niccanavā, nāpi parittakālaṭṭhāyinova, atha kho asārā. Kathanti āha ‘‘māyā’’tiādi. Māyādayo hi maṇiādivasena dissamānā ataṃsabhāvatāya asārā. Tattha mantosadhabhāvitā indajālādikā māyā. Migataṇhikā marīci. Supinameva supinantaṃ. Maṇḍalākārena āvijjhiyamānaṃ alātameva alātacakkaṃ. Gandhabbadevaputtānaṃ kīḷanicchāvasena nagaraṃ viya ākāse upaṭṭhānamattaṃ gandhabbanagaraṃ.

Ettāvatāti yvāyaṃ ‘‘jātaṃ rūpaṃ paccuppanna’’ntiādipāḷinayānusārena (paṭi. ma. 1.49), ‘‘yaṃ kiñci rūpaṃ atītānāgatapaccuppanna’’ntiādipāḷinayānusārena (ma. ni. 1.347, 361; 2.113; 3.86, 89; paṭi. ma. 1.48) vā yāva udayabbayapaṭivedhā bhāvanāvidhi āraddho, ettāvatā. Kalāpasammasanādikopi hi sabbo bhāvanāvidhi udayabbayañāṇuppādanasseva, na parisaparisarīrakarabandhoti. Vayadhammamevāti bhijjanasabhāvameva. Vayaṃ upeti attano dhammatāya. Yañhi upakkamena vinassatīti vuccati, tampi attano dhammatāya eva vinassati ahetukattā vināsassa. Upakkamahetu pana visadisuppādo hoti. Iminā ākārenāti ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti (saṃ. ni. 5.1081; mahāva. 16; paṭi. ma. 2.30) hi vuttaṃ, tasmā vayaṃ anālambitvāpi ‘‘vayadhammameva uppajjatī’’ti udayassa, ‘‘uppannañca idaṃ vayaṃ upetī’’ti vayassa ca iminā yathāvuttena paccakkhakaraṇākārena. Adhunā uppannaṃ, na tāva balappattanti āha ‘‘taruṇavipassanāñāṇa’’nti. Kalāpasammasanādivasena pavattaṃ sammasanaṃ na nippariyāyena vipassanāsamaññaṃ labhati, udayabbayānupassanādivasena pavattameva labhatīti āha ‘‘yassādhigamā āraddhavipassakoti saṅkhaṃ gacchatī’’ti.

Vipassanupakkilesakathāvaṇṇanā



我来帮您直译这段巴利文：
731. 不仅仅是非永恒的，而且是短暂存在的。为何这么说呢？如"日出"等所说。其中，水中用杖划出的线即是水中的杖痕。虽然露珠等五种是为了显示越来越短暂的存在性而举例的，但它们仍然是缓慢消失的例子，诸行的消失比这还要快得多。就像此处提到的，当天神儿子们上下相对奔跑时，头部和脚上系着的刀刃相遇的速度，色法的灭去比这还要快，更不用说无色法了。不仅是非永恒的，也不仅是短暂存在的，而且是无实质的。为何这么说呢？如"幻术"等所说

---------------------
 我来 译这段关于无常与空性的巴利语论文：

"不仅是非常新的，而且是短暂存在的。如何？如说'日出'等。其中，水中杖痕是水中用杖划出的线。虽然举出水滴等五个例子是为了显示后后更加短暂的存在性，但它们仍是显示较慢的灭，因为诸行的灭比那还要快。正如天子们上下相对奔跑时，头上脚上绑着的剑刃相碰还要快速，诸色法的灭被说更快，更不用说非色法了。

不仅是非常新且短暂存在，而且是无实质的。如何？如说'幻'等。因为幻等虽以宝石等形式出现，但因非其本性故无实质。其中，由咒药所成的魔术等为幻。阳焰为蜃景。梦即是梦境。以圆形方式挥动的火把即是火轮。犍闼婆天子们以游戏欲而现于虚空中如城市般的显现称为犍闼婆城。

'至此'：即依'已生色是现在'等经文方式，或依'任何色，过去未来现在'等经文方式，直到通达生灭的修习方法开始。因为包括聚合观察等一切修习方法都是为了生起生灭智，而不是为了[获得]眷属、身体、财富。'必定灭去'即必然破坏的自性。依自己的法性而趋向灭。因为凡说由加行而坏者，也是由自己的法性而坏，因为坏无因。但由加行因而有不同的生起。'以此行相'：即如所说'凡是集法，一切皆是灭法'，所以即使不依止灭，也'生起必灭之法'[观]生，'已生此必趋向灭'[观]灭，以此所说的现证方式。

因为刚刚生起，尚未得力，故说'初观智'。以聚合观察等方式进行的观察不是究竟义的观，只有以生灭随观等方式进行的才是，所以说'由获得此而得称为已开始观者'。

观染污论注释"

这段论文主要讨论诸法的无常性、短暂性和空性，并说明正确的观察方法。通过各种比喻说明诸法生灭的迅速，并强调观智的修习过程。

732.Imāya udayabbayānupassanāsaṅkhātāya taruṇavipassanāya vasena, na āraddhavipassanānaṃ bhaṅgānupassanādisaṅkhātāya taruṇavipassanāya, nāpi nibbidānupassanādisaṅkhātāya balavavipassanāya vasenāti attho. Na hi tadā vipassanupakkilesā uppajjantīti. Āraddhavipassakassāti ca āraddhavipassakassevāti eva-kāro luttaniddiṭṭho. Tenāha ‘‘vipassanupakkilesā hī’’tiādi. Diṭṭhigāhādivatthubhāvena vipassanaṃ upakkilesantīti vipassanupakkilesā. ‘‘Ariyasāvakassā’’ti idaṃ ukkaṭṭhaniddesena vuttaṃ balavavipassanāpattassāpi anuppajjanato. Vippaṭipannakassāti sīlavipattiādivasena yathā tathā vippaṭipannakassa. Tassa pana paṭipattiyā garahitabbataṃ dassento ‘‘vippaṭipannakassā’’ti āha. Ca-saddo uparipadadvayepi yojetabbo. Nikkhittakammaṭṭhānassāti vipassanaṃ ārabhitvā antarā vosānaṃ āpannassa. Kusītapuggalassāti sīlasampannasseva kosajjena bhāvanaṃ ananuyuñjantassa. Atha vā vippaṭipannakassāti vipassanābhāvanāsaṅkhātāya sammāpaṭipattiyā abhāvena vigarahitapaṭipattikassa. Vipassanāpaṭipattiyeva hi sasambhārā pubbabhāge sammāpaṭipatti, tadaññā vippaṭipatti, sā ca tattha nikkhittadhurassa hoti. Nikkhittadhuratā ca kosajjenāti vuttaṃ ‘‘nikkhittakammaṭṭhānassa kusītapuggalassā’’ti. Yuttappayuttassāti yogena ñāṇena bhāvanamanuyuñjantassa. Sā pana yuttappayuttatā samathavasenāpi hotīti āha ‘‘āraddhavipassakassā’’ti. Uppajjantiyeva na nuppajjanti aññathā maggāmaggañāṇasseva asambhavato.

Obhāsādīsu ‘‘ariyadhammo’’ti pavattaṃ uddhaccaṃ vikkhepo dhammuddhaccaṃ, tena dhammuddhaccena vipassanāvīthito ukkamanena virūpaṃ gahitaṃ pavattitaṃ mānasaṃ dhammuddhaccaviggahitamānasaṃ. Obhāso dhammoti kāraṇūpacārenāha, īdisaṃ obhāsaṃ vissajjento mama ariyamaggoti attho. Obhāsaṃ āvajjati ‘‘nibbāna’’nti vā ‘‘maggo’’ti vā ‘‘phala’’nti vā. Nibbānanti gaṇhanto tattha pavattadhamme maggaphalabhāvena gaṇhāti, ñāṇādike pana maggaphalabhāveneva gaṇhāti. Tato vikkhepo uddhaccanti tato obhāsahetu yo vikkhepo, taṃ uddhaccanti attho. ‘‘Uddhaccena viggahitamānaso’’ti saṅkhepato vuttamatthaṃ vivarituṃ ‘‘aniccato’’tiādi vuttaṃ.

Tattha anicca…pe… nappajānāti ‘‘maggaṃ pattosmī’’ti saññāya aniccatādivasena manasikārasseva abhāvato. Ayañca attho –

‘‘Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattappattiṃ byākaroti, sabbo so catūhi maggehi, etesaṃ vā aññatarena. Katamehi catūhi? Idhāvuso, bhikkhu samathapubbaṅgamaṃ vipassanaṃ bhāveti, tassa samathapubbaṅgamaṃ vipassanaṃ bhāvayato maggo sañjāyati, so taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato…pe… karoto saṃyojanāni pahīyanti anusayā byantīhonti.

‘‘Puna caparaṃ, āvuso, bhikkhu vipassanāpubbaṅgamaṃ samathaṃ bhāveti…pe… samathavipassanaṃ yuganaddhaṃ bhāveti…pe….

‘‘Puna caparaṃ, āvuso, bhikkhuno dhammuddhaccaviggahitaṃ mānasaṃ hoti, hoti so, āvuso, samayo yaṃ taṃ cittaṃ ajjhattameva santiṭṭhati sannisīdati ekodi hoti samādhiyati, tassa maggo sañjāyati…pe… anusayā byantīhontī’’ti (a. ni. 

732. 这是就以生灭随观为名的初期观智的力量而说,而不是就已开始修观者的坏灭随观等初期观智,也不是就厌离随观等强力观智的力量而说。因为那时观染不会生起。"已开始修观者"中的"唯"字是省略的。因此说"观染确实"等。因为它们作为错见等的对象而污染观智,所以称为观染。说"圣弟子"是以最上品的意义来说,因为即便到达强力观智的人也不会生起。"行为错误者"是指由于戒律破坏等而以某种方式行为错误的人。为了显示他的修行应受谴责,所以说"行为错误者"。"且"字也应该与上面两个词组合。"放弃业处者"是指开始修观后中途退失的人。"懈怠之人"是指虽具足戒但因懒惰而不精进修习的人。或者,"行为错误者"是指因缺乏被称为观修行的正确修行而行为应受谴责者。因为含摄前行的观修行才是正确修行,其他都是错误修行,而这是由于放弃责任而有。放弃责任是由于懈怠,因此说"放弃业处的懈怠之人"。"精进修习者"是指以瑜伽智慧而精进修习的人。而这种精进修习也可以通过止来成就,因此说"已开始修观者"。必定会生起而不是不生起,否则道与非道智就不会生起。
在光明等中,"圣法"生起的躁动、散乱称为法躁动,由于这法躁动而从观道路偏离,错误地执取、运作的心称为被法躁动所执著的心。说光明是法是以因为喻,意思是放出这样的光明我就是圣道。他思惟光明是"涅槃"或"道"或"果"。执取为涅槃时,他就把其中生起的法执取为道果,而智等则只执取为道果。从那里的散乱为躁动,意思是由于光明之因而有的散乱,那就是躁动。为了解释"被躁动所执著的心"简略所说的意思,说"无常"等。
其中"不了知无常等"是因为以为"我已证得道"的想法而根本没有无常等的作意。这个意思是：
"诸友,任何比丘或比丘尼在我面前宣称证得阿罗汉果,都是通过这四种道路,或其中之一。哪四种呢？在此,诸友,比丘以止为先而修观,当他以止为先修观时,道生起,他修习、培育、多作那个道。当他修习...多作那个道时,结缚断除、随眠消失。
"再者,诸友,比丘以观为先而修止...以止观双运而修...
"再者,诸友,比丘的心被法躁动所执著,诸友,有这样的时候,他的心内部安住、沉静、专一、得定,道对他生起...随眠消失。"

4.170) –

Iminā suttapadeneva veditabbo. Ettha hi catutthamaggavissajjane yathāvuttamaggaphalanibbānadhammā dhammo. Tattha uddhaccaṃ ‘‘adhigatamaggādikohamasmī’’ti amaggādīsu vikkhepo dhammuddhaccaṃ, tena upaddutaṃ viggahitamānasaṃ hoti. Nikanti obhāsādīsu apekkhā sukhumarūpā taṇhā, sā vipassanābhiratiākārena upaṭṭhahantī adhimānikena ‘‘dhammo’’ti gayhatīti āha ‘‘nikanti ‘dhammo’ti nikantiṃ āvajjatī’’ti.

733.Vipassanobhāsoti vipassanācittasamuṭṭhitaṃ, sasantatipatitaṃ utusamuṭṭhānañca bhāsuraṃ rūpaṃ. Tattha vipassanācittasamuṭṭhitaṃ yogino sarīraṭṭhameva pabhassaraṃ hutvā tiṭṭhati, itaraṃ sarīraṃ muñcitvā ñāṇānubhāvānurūpaṃ samantato pattharati, taṃ tasseva paññāyati, tena phuṭṭhokāse rūpagatampi passati, passanto ca cakkhuviññāṇena passati, udāhu manoviññāṇenāti vīmaṃsitabbanti vadanti. Dibbacakkhulābhino viya taṃ manoviññāṇaviññeyyamevāti vuttaṃ viya dissatīti. Vipassanāvīthi nāma paṭipāṭiyā pavattamānā vipassanāva. Ukkantā nāma hoti yoginā ‘‘maggappattomhī’’ti adhimānena vissaṭṭhattā, tassa vā yogino vipassanā tato eva vīthi ukkantā nāma hoti. Mūlakammaṭṭhānanti vipassanamevāha.

Vemattatāyāti appavipulatāvasena visadisatāya. Assāti obhāsassa. Dvīhi kuṭṭehi paricchinnaṃ gehaṃ dvikuṭṭagehaṃ. Tassa kira abbhantarepi ekā bhitti hoti bahipi, ubhinnaṃ antare anupariyāyapathaṃ hoti, sāyanhe tattha santharitāni pañcavaṇṇāni kusumāni, visadañāṇassa obhāsena pharitaṭṭhāne rūpagatañca dibbacakkhuno viya paññāyanti. Tena vuttaṃ ‘‘bhante mayha’’ntiādi.

Evaṃ obhāsassa vemattatāya vatthuṃ dassetvā cirakālavippalambane vatthuṃ dassetuṃ ‘‘ayaṃ panā’’tiādi vuttaṃ. Tattha ayaṃ pana vipassanupakkilesoti vakkhamānappakāraṃ sandhāyāha, na sabbaṃ. Soti so samathavipassanālābhī adhimāniko.

Divāsaneti divāṭṭhāne nisīditabbaāsane. Paṭhamaṃ ‘‘pañhaṃ pucchissāmī’’ti cintitattā vuttaṃ ‘‘pañhaṃ, bhante, pucchituṃ āgatomhī’’ti.

Pacchā upāyena puthujjanabhāvaṃ viññāpetvā kammaṭṭhāne niyojessāmīti cintitattā vuttaṃ ‘‘avassayo bhavissāmiccevāhaṃ āgato’’ti, tassa ca padhānattā sāvadhāraṇaṃ katvā vuttaṃ. Ayaṃ dhammoti ayaṃ ariyamaggānugato paṭisambhidādhammoti therassa ajjhāsayavasena vadati. Samādhinti abhiññāsamādhiṃ. Añcitakaṇṇoti niccalaṭṭhapitakaṇṇapuṭo. Palāyituṃ āraddho bhayena. Tenāha ‘‘thero kira dosacarito’’ti. Dosacaritassa hi sūrassāpi sahasā bhayaṃ uppajjati. Tenassa khīṇāsavatthero ajjhāsayaṃ ñatvā ‘‘iminā upāyena puthujjanabhāvaṃ jānāpessāmī’’ti hatthinimmāpanādimakāsi. Dosacaritattā hi thero khippaṃ paṭivijjhi. Khippavirāgī hi dosacarito.



我来 助您直译这段巴利文：
这应从此经文来理解。因为在这里,第四道的解释中,前述的道、果、涅槃诸法即是"法"。其中,在非道等中认为"我已证得道等"的散乱称为法躁动,心被它困扰而被执著。爱著是对光明等的期待,是微细的渴爱,它以喜爱观智的形式显现,被增上慢者执取为"法",因此说"思惟爱著为'法'"。
733. 观光明是由观心所生起的,落入自相续的、由时节所生的明亮色法。其中由观心所生的只在修行者身体中显现光明而住立,另一种则离开身体而随智力大小向四方扩散,只有他能见到,在被光明触及的地方也能见到色法,关于他是以眼识还是意识见到,应该考察,他们说。似乎说就像得天眼者一样,那只能被意识所了知。所谓观道路就是次第生起的观智。称为偏离是因为修行者以为"我已证得道"的增上慢而放弃了,或者他的观智因此而称为从道路偏离。根本业处是指观智。
差异性是指依小大而有的不同。这是指光明的。两墙所限的房屋称为二墙房。据说它内部有一道墙外部也有,两墙之间有绕行的通道,黄昏时那里铺设五色花,在清净智的光明照射处,色法也如同天眼一样显现。因此说"尊者,我"等。
如此显示了光明的差异性的事例后,为了显示长期欺诈的事例而说"这个"等。其中"这个观染"是指将要说明的情况,不是全部。"他"是指那个得止观而有增上慢的人。
日间座指白天应该坐的座位。因为最初想"我要问问题",所以说"尊者,我来是要问问题"。
后来因为想"以方便使知凡夫性后再教导业处",所以说"我来只是为了寻求依止",并且因为这是主要的,所以用限定词说。"这个法"是依长老的意趣而说"这个随顺圣道的无碍解法"。"定"是指神通定。"竖立耳朵"是指耳垂保持不动。因为恐惧而开始逃跑。因此说"据说长老是嗔行者"。因为即使是勇敢的嗔行者也会突然生起恐惧。因此漏尽长老知道他的意趣后,想"以这个方法使他知道凡夫性"而显现大象等。因为是嗔行者,长老很快就领悟了。因为嗔行者是速离欲的。

734.Tassāti udayabbayañāṇaṃ matthakaṃ pāpentassa yogino. ‘‘Evampi rūpaṃ udeti, evampi rūpaṃ vetī’’tiādinā udayabbayānupassanamevettha tulanaṃ, tīraṇañca veditabbaṃ. Yathā devānamindena khittaṃ vajiraṃ amoghaṃ, appaṭihatañca hoti, evamidampi ñāṇaṃ nipuṇaṃ udayabbayadassaneti vuttaṃ ‘‘vissaṭṭhaindavajiramivā’’tiādi. Tattha tikhiṇanti akuṇṭhaṃ. Sūranti tejavantaṃ. Ativisadanti nisitabhāvena ativiya paṭutaraṃ ñāṇaṃ uppajjati. Tathā hinena yogī ‘‘maggappattosmī’’ti maññati.

Vipassanāpītīti vipassanācittasampayuttā pīti. Khuddakādayo pītiyo heṭṭhā vaṇṇitā eva. Yasmā udayabbayānupassanāya vīthipaṭipannāya anukkamena pañca pītiyo uppajjanti, tasmā vuttaṃ ‘‘ayaṃ pañca…pe… uppajjatī’’ti. Matthakappattena pana udayabbayañāṇena saddhiṃ pharaṇāpītiyeva hoti. Upacārappanākkhaṇato aññadāpi hi pharaṇāpīti hotiyeva. Tenāha ‘‘sakalasarīraṃ pūrayamānā uppajjatī’’ti.

Passaddhiādīni cha yugaḷakāni aññamaññāviyoginīti passaddhiyā uppannāya itarāpi uppannā eva hontīti kiccadassanamukhena tā sabbāpi dassento ‘‘kāyacittānaṃ neva daratho, na gārava’’ntiādimāha. Tattha kāyaggahaṇena rūpakāyassapi gahaṇaṃ veditabbaṃ, na vedanādikkhandhattayasseva. Kāyappassaddhiādayo hi rūpakāyassāpi darathādinimmaddikāti. Kāyacittāni passaddhāni…pe… ujukāniyeva honti tesaṃ apassaddhādibhāvassa hetubhūtānaṃ uddhaccādithinamiddhādidiṭṭhimānādisesanīvaraṇādiassaddhiyādimāyāsātheyyādisaṃkilesadhammānaṃ vidhamanavasena tadā vipassanācittuppādassa pavattanato. Tasmiṃ samayeti tasmiṃ udayabbayañāṇuppattisamaye. Manussānaṃ ayanti mānusī, manussayoggā kāmasukharati, tādisehi manussavisesehi anubhavitabbatānativattanato dibbā ratipi saṅgahitā, mānusīsadisatāya kāmasukhabhāvena dibbā ratipi vā, tassā atikkantatāya na mānusīti amānusī.

Suññāgāranti yaṃ kiñci vivittaṃ senāsanaṃ, vipassanaṃ eva vā. Sāpi hi niccabhāvādisuññatāya, yogino sukhasannissayatāya ca ‘‘suññāgāra’’nti vattabbataṃ labhati. Cittassa anupassanakarānaṃ kilesānaṃ vigamena santacittassa. Saṃsāre bhayassa ikkhanena bhikkhuno. Sammā ñāyena rūpārūpadhammānaṃ udayabbayānupassanādivasena vipassato. Sammasato anāraddhavipassanānaṃ manussānaṃ avisayatāya amānusī. Vipassanāpītisukhasaññitā rati hotīti ayamettha gāthāya saṅkhepattho. Dutiyagāthā pana udayabbayañāṇameva sandhāya vuttā. Tattha yato yatoti rūpato vā arūpato vā.

Vipassanāsukhanti vipassanācittasampayuttaṃ cetasikasukhaṃ. Yasmā taṃsamuṭṭhitehi atipaṇītarūpehi sabbo kāyo pariphuṭo, paribrūhito ca hoti. Tasmā vuttaṃ ‘‘sakalasarīraṃ abhisandayamāna’’nti.

Adhimokkhoti saddhā, na yevāpanakādhimokkhoti adhippāyo. Sā cettha na kammaphalaṃ, ratanattayaṃ vā saddahanavasena pavattā, atha kho kilesakālussiyāpagamena sampayuttānaṃ ativiya pasannabhāvahetubhūtā. Tenāha ‘‘vipassanāsampayuttā…pe… saddhā uppajjatī’’ti.

Purimuppannabhāvanābalasaṃsiddhaṃ samappavattaṃ vīriyaṃ sampayuttadhammānaṃ saṃkilesapakkhato kosajjato paggaṇhanato paggaho. Tenāha ‘‘paggahoti vīriya’’ntiādi.


734. 这是指达到生灭智顶点的修行者。"色法如是生起,色法如是灭去"等,这里应理解观察和判断就是生灭随观。就像帝释天所投掷的金刚杵必定命中、不受阻碍,这智慧也是如此精细地见到生灭,因此说"如同投掷的帝释金刚杵"等。其中"锐利"是指不钝。"有力"是指有威力。"极清净"是指由于锋利而生起极其敏锐的智慧。如此修行者便认为"我已证得道"。
观喜是与观心相应的喜。小喜等诸喜已在前面解释过。因为生灭随观走上道路时,次第生起五种喜,所以说"这五种...生起"。但到达顶点的生灭智只有遍满喜。因为在近行定和安止定之外的时候也有遍满喜。因此说"生起充满全身"。
轻安等六对是相互不相离的,当轻安生起时,其他也已生起,为了通过作用来显示它们全部,所以说"身心既无疲惫也无沉重"等。其中身的含义应理解为也包括色身,不只是受等三蕴。因为身轻安等也能消除色身的疲惫等。身心轻安...正直,是因为那时观心的生起是通过驱除造成不轻安等的原因,即掉举等、昏沉睡眠等、见慢等、其余盖等、不信等、虚伪欺诈等染污法。"在那时"是指在生灭智生起的时候。"人的"是指人类的,适合人类的欲乐,因为不超过应由那样的殊胜人类所体验的范围,所以也包括天界的喜乐,或者因为类似人的喜乐而称为天界的喜乐,因为超越了它所以不是人的。
空闲处是指任何寂静的住处,或者是指观智。因为观智也因为空无常性等,以及作为修行者乐的所依而可称为"空闲处"。由于观察心的烦恼远离而心寂静。因为见到轮回的怖畏而成为比丘。由于以正确方法通过生灭随观等而观察色无色法。因为思惟未开始修观的人无法企及而称为非人的。观喜乐所称的喜乐生起,这是此偈的简要意义。第二偈则是就生灭智而说。其中"从这从那"是指从色或从无色。
观乐是指与观心相应的心所乐。因为由它所生的极妙色法遍满和增长全身,所以说"遍流全身"。
胜解是指信,意思是不是只是决定胜解。这里它不是以相信业果或三宝的方式生起,而是由于烦恼混浊的远离而成为相应法极其净信的原因。因此说"生起与观相应的...信"。
由先前生起的修习力而成就的平等运作的精进,从烦恼方面、懈怠中提举相应法,故称为提举。因此说"提举即是精进"等。


Supaṭṭhitāti sabhāvasallakkhaṇena ārammaṇe suṭṭhu upaṭṭhitā. Supatiṭṭhitāti paṭipakkhavigamena tena acalanīyatāya suṭṭhu patiṭṭhitā. Tato eva nikhātā viya acalā. Acalabhāveneva pabbatarājasadisāti tīhipi padehi supatiṭṭhitameva dasseti. Soti yogāvacaro. Yaṃ yaṃ ṭhānanti yaṃ yaṃ attano upatiṭṭhānaṭṭhānaṃ rūpaṃ vā arūpaṃ vā. Okkhanditvāti anupavisitvā. Pakkhinditvāti tasseva vevacanaṃ. Dibbacakkhuno paribhaṇḍabhūtassa yathākammūpagañāṇassa upaṭṭhahante paralokasaññite satte sandhāyāha ‘‘dibbacakkhuno paraloko viyā’’ti na dibbacakkhuno paralokavisayattā. Vaṇṇāyatanavisayañhi tanti. Assa sati upaṭṭhāti khāyati, upatiṭṭhatīti vā attho. Yadaggena hi sati ārammaṇaṃ okkhanditvā upatiṭṭhati, tadaggena ārammaṇampissa okkhanditvā upatiṭṭhatīti vuccati.

Vicinitavisayattā saṅkhārānaṃ vicinane majjhattabhāvena ṭhitā vipassanupekkhā. Sā pana atthato tathāpavattā tatramajjhattupekkhāva. Manodvārāvajjanacittasampayuttā cetanā āvajjane ajjhupekkhanavasena pavattiyā ‘‘āvajjanupekkhā’’ti vuttā. Udayabbayānaṃ suṭṭhutaraṃ upaṭṭhānato tadanupassanāyaṃ majjhattabhūtā idha vipassanupekkhā nāma. Te pana udayabbayā sabbasaṅkhārānanti āha ‘‘sabbasaṅkhāresu majjhattabhūtā’’ti. Āvajjanāya indavajiratattanārācasadisatā, sūratikkhabhāvo ca sabbaññutaññāṇapurecarā viya tadanucarañāṇassa tathābhāvena daṭṭhabbā.

Vipassanānikantīti vipassanāya nikāmanā apekkhā. Obhāsādayo vipassanāya vijambhanabhūtā tassā alaṅkāro viya hontīti āha ‘‘obhāsādipaṭimaṇḍitāyā’’ti. Ālayanti apekkhaṃ. Sukhumā, santākārāti sukhumākārā, santākārā ca, sā cassā sukhumasantākāratā bhāvanāya sātisayappavattiyā, yato kilesabhāvopissā duviññeyyo hoti. Tenāha ‘‘yā nikanti kilesoti…pe… hotī’’ti.

Etesupīti yathādassitesu ñāṇādīsupi. ‘‘Aññatarasmiṃ uppanne’’ti idaṃ uppanne aññatarasmiṃ ‘‘maggappattomhī’’tiādiggahaṇadassanatthaṃ vuttaṃ, na aññataraññatarasseva uppajjanato. Na vāpi hi upakkilesā ekakkhaṇepi uppajjanti, paccavekkhaṇā pana visuṃ visuṃ hoti. ‘‘Na vata me ito pubbe evarūpā nikanti uppannapubbā’’ti idaṃ dhammasabhāvadassanavasena vuttaṃ, na pana tadā yogino tathācittappavattivasena. Na hi so tadā taṃ ‘‘nikantī’’ti jānāti, tathā sati tabbisayassa ‘‘maggappattomhī’’tiādiggahaṇassa asambhavo eva. Tasmā evamassa siyā ‘‘na vata me evarūpā bhāvanābhirati uppannapubbā, addhā maggappattomhī’’ti.



我来 助您直译这段巴利文：
"善建立"是指通过自相辨别而善巧地建立于所缘。"善住立"是指通过对治的远离而善巧地住立,因此不动摇。正因如此而如同钉入般不动。由于不动而如同山王,以这三个词都是显示善住立。"他"是指修行者。"任何处"是指任何自己所安住的处所,无论是色或无色。"进入"是指深入。"跳入"是那个词的同义词。关于作为天眼的附属的随业趣智所显现的被称为他世的众生而说"如同天眼的他世",不是因为他世是天眼的对象。因为它是色处的对象。念对他显现、显露,或者建立的意思。因为正如念进入所缘而建立,所缘也被说成进入他而建立。
由于是审察诸行的对象,以平等性住立于审察中的是观舍。这实际上就是如此运作的处中舍。意门转向心相应的思,因为以舍置的方式运作于转向,所以称为"转向舍"。由于生灭更好地显现,所以在随观它们时成为平等的,这里称为观舍。而那些生灭是一切行,所以说"对一切行成为平等"。转向的金刚杵性、刚箭性,以及勇猛锐利性,应该理解为如同一切知智的前驱一样,随从智也是如此。
观爱著是指对观的喜爱期待。光明等是观的显现,如同它的装饰,所以说"被光明等庄严"。"执著"是指期待。微细、寂静相是指微细相和寂静相,它的微细寂静相是由于修习的殊胜运作,因此它的烦恼性难以了知。所以说"这爱著是烦恼...生起"。
"在这些中"是指在如上所示的智等中。说"某一生起时"是为了显示生起某一时"我已证得道"等的执取,不是因为只有某一个生起。因为染污也不会在同一刹那生起,而省察则是各别进行。"我以前从未生起过这样的爱著"这是依法的自性而说的,不是依那时修行者的心的运作而说。因为他那时不知道它是"爱著",如果那样的话,就不可能有"我已证得道"等那样的执取。因此他会这样想:"我从未生起过这样的修习喜乐,我确实已证得道。"

735.Upakkilesavatthutāyāti nippariyāyato diṭṭhimānataṇhā idha upakkilesā tesaṃ vatthutāya uppattiṭṭhānatāya. Na sabhāvatoti āha ‘‘na akusalattā’’ti. Yathā pana obhāsādayo, evaṃ nikantipi diṭṭhigāhādīnaṃ ṭhānaṃ hotīti vuttaṃ ‘‘upakkilesavatthu cā’’ti. Vatthuvasenevāti gāhe anāmasitvā gāhānaṃ vatthutāvaseneva. Attavādī hi ‘‘ahaṃbuddhinibandhano’’ti parikappito attā obhāsassa sāmibhūto ‘‘mamā’’ti sāmivacanassa visayabhāvena gahitoti āha ‘‘mama obhāso uppannoti gaṇhato hi diṭṭhigāho’’ti. Obhāsassa manāpaggahaṇamukhena tena attānaṃ seyyādito dahatīti vuttaṃ ‘‘manāpo vata obhāso uppannoti gaṇhato mānagāho’’ti. Assādayatoti sampiyāyato. Tesanti diṭṭhigāhādisaññitānaṃ upakkilesānaṃ vasena. Obhāsādīsūti obhāsādinimittaṃ. Kampanaṃ yathāraddhavipassanāya aṭṭhatvā vikkhepāpatti, sā ca obhāsādīsu taṇhādigāhoti dassento ‘‘obhāsādīsu kampati…pe… samanupassatī’’ti āha.

Obhāsanimittaṃ cittaṃ vikampatīti sambandho. Obhāse vā visayabhūte upakkilesehi cittaṃ vikampatīti yojanā. Tenāha ‘‘yehi cittaṃ pavedhatī’’ti. Sesesupi eseva nayo. Upaṭṭhāneti satiyaṃ. Upekkhāya cāti vipassanupekkhāya ca.

Maggāmaggavavatthānakathāvaṇṇanā

736.Kusalo panātiādīsu kammaṭṭhānakosallayogena kusalo. Paripakkañāṇatāya paṇḍito. Āgamabyattiyā byatto. Upakkilesatabbisodhanesu ādīnavānisaṃsāvabodhayogato buddhisampanno. Ayaṃ kho soti yo so ācariyena kammaṭṭhānadānakāle udayabbayañāṇuppattisamaye uppajjatīti vutto, ayaṃ kho so obhāso uppannoti upakkilesavatthubhāvavavatthānaṃ dassetvā idānissa vipassanāya visayabhāvūpanayanavidhiṃ dassento ‘‘so kho panā’’tiādimāha. Tattha paṭhamanaye aniccalakkhaṇavibhāvanameva dassitaṃ, tasmiṃ siddhe itarampi lakkhaṇadvayaṃ siddhameva hoti. Dutiyanaye pana obhāsādike nissāya uppajjanakadiṭṭhigāhādīnaṃ ugghāṭanasamugghāṭanapariyādānavasena manasikāravidhiṃ dassetuṃ ‘‘sace obhāso attā bhaveyyā’’tiādi vuttaṃ. Arūpasattake ‘‘sace saṅkhārā attā bhaveyyu’’ntiādi (visuddhi. 

我来帮您直译这段巴利文：
735. 作为染污的基础,就是说在这里从究竟意义上说见、慢、爱是染污,它们以此为基础,作为生起处。不是从自性说,所以说"不是因为不善"。就像光明等一样,爱著也成为见执等的所依,所以说"是染污的基础"。仅依基础是指不触及执取而只依执取的基础性。因为执著我见者以"我是智慧所系属"的妄想我作为光明的主体,而被以"我的"这主格词的对象方式执取,所以说"执取'我的光明生起'就是见执"。通过执取光明为可意而以此认为自己是优等等,所以说"执取'确实生起了可意的光明'就是慢执"。"喜好"是指亲爱。"它们"是指以称为见执等的染污。"在光明等"是因为光明等。显示动摇是不住立于已开始的观而落入散乱,这在光明等中就是爱等执,所以说"在光明等动摇...随观"。
"心对光明相动摇"是关联词。或者是在光明作为对象时心因染污而动摇的组合。因此说"心因它们而颤动"。在其余的情况也是这个道理。"在建立"是指在念。"和舍"是指观舍。
道非道决定论释
736. 在"善巧"等中,通过业处善巧而成为善巧。因为智慧成熟而成为贤能。因为传承明了而成为通达。因为具备了知染污及其清净的过患与功德而成为具慧。"这个"是指老师在给予业处时说会在生灭智生起时生起的那个,这个光明生起,显示了作为染污基础的决定后,现在为了显示将它带入观的对象性的方法而说"它"等。其中在第一方式只显示了无常相的显现,当这个成就时,其他两相也已成就。而在第二方式中,为了显示依光明等而生起的见执等的拔除、完全拔除、穷尽的作意方法而说"如果光明是我"等。在无色七法中"如果诸行是我"等。
provided by EasyChat

2.721) sabbasaṅkhārasaṅgaṇhanavasena sāmaññato vuttaṃ, idha obhāsādivasena saṅkhāre vibhajja vuttaṃ. Seso manasikāravidhi tattha vuttanayovāti āha ‘‘sabbaṃ arūpasattake vuttanayena vitthāretabba’’nti.

Obhāsaṃ ‘‘netaṃ mamā’’ti samanupassanto taṇhāgāhato cittaṃ visodheti, ‘‘nesohamasmī’’ti samanupassanto mānagāhato, ‘‘na meso attā’’ti samanupassanto diṭṭhigāhato. Tenāha ‘‘obhāsaṃ netaṃ mamā’’tiādi. Esa nayo ñāṇādīsupi.

Imāni dasa ṭhānānīti imāni yathāvuttāni obhāsādīni dasa upakkilesakāraṇāni. Paññā yassa pariccitāti yassa yogino paññā obhāsādīsu aniccatādiggahaṇavasena paricitavatī pariggahetvā upaparikkhitvā ṭhitā. Dhammuddhaccassa samaggabhāvajānanena dhammuddhaccakusalo hoti.

Vīthipaṭipannanti udayabbayānupassanāvasena vipassanāvīthipaṭipannaṃ.

Diṭṭhivisuddhiyanti diṭṭhivisuddhiyaṃ adhigatāyaṃ, diṭṭhivisuddhiñāṇena vā diṭṭhiyā visodhane dukkhasaccassa vavatthānaṃ kataṃ hoti dukkhasaccapariyāpannassa nāmarūpassa vavatthānato. Nāmarūpassa paccayā nāmarūpasamudayapakkhiyāti āha ‘‘kaṅkhā…pe… samudayasaccassa vavatthānaṃ kata’’nti. Abhidhammanayena hi sabbakilesā, kammañca samudayasaccaṃ. Imissanti imāyaṃ. Sammāti aviparītaṃ. Maggassāti ariyamaggassa upāyabhūtamaggassa.

Maggāmaggañāṇadassanavisuddhiniddesavaṇṇanā niṭṭhitā.

Iti vīsatimaparicchedavaṇṇanā.

21. Paṭipadāñāṇadassanavisuddhiniddesavaṇṇanā

Upakkilesavimuttaudayabbayañāṇakathāvaṇṇanā



我来帮您直译这段巴利文：
通过包含一切行而从总体上说,这里通过光明等而分别说诸行。其余的作意方法如那里所说的方式,所以说"一切应依无色七法中所说的方式详述"。
随观光明为"这不是我的"而从爱执清净心,随观"这不是我"而从慢执,随观"这不是我的我"而从见执。因此说"光明'这不是我的'"等。在智等中也是这个方法。
"这十处"是指如上所说的光明等十种染污因。"慧为他所熟习"是指对那个修行者的慧通过在光明等中执取无常性等而已熟习、把握、考察后住立。通过了知法躁动的完全性而成为善巧于法躁动。
"走上道路"是指通过生灭随观而走上观的道路。
"在见清净"是指在获得见清净时,或者以见清净智在见的清净中,已经决定了苦谛,因为已决定属于苦谛的名色。名色的诸缘是属于名色集的一方,所以说"已经决定疑...集谛"。因为依阿毗达摩的方法,一切烦恼和业是集谛。"在这"是指在这里。"正确"是指不错乱。"道"是指作为圣道方便的道。
道非道智见清净释论完。
如是第二十品释论。
21.行道智见清净释论
离染污生灭智论释

737. Vipassanācārassa matthakappattiyā saṅkhārupekkhāñāṇaṃ sikhāppattā vipassanā. Sikhāppatti panassa udayabbayañāṇādīnaṃ attaṭṭhamānaṃvasena jātāti āha ‘‘aṭṭhannaṃ pana ñāṇānaṃ vasena sikhāppattā vipassanā’’ti. Oḷārikoḷārikassa saccapaṭicchādakamohatamassa vigamanena saccappaṭivedhānukūlattā ‘‘saccānulomikañāṇa’’nti anulomañāṇamāha. Tāni pana ñāṇāni sarūpato dassetuṃ ‘‘aṭṭhannanti cā’’tiādi āraddhaṃ. Tattha udayabbayadassanena saṅkhārānaṃ aniccalakkhaṇaṃ, tadanusārena itaralakkhaṇāni ca vibhāventīyeva udayabbayānupassanā pavattatīti katvā ‘‘vīthipaṭipannavipassanāsaṅkhātaṃ udayabbayānupassanāñāṇa’’nti vuttanti keci. Tayidaṃ tassa sabbaso tīraṇapariññābhāvameva maññamānehi vuttaṃ. Kiñcāpi hi udayabbayañāṇaṃ tīraṇapariññantogadhameva, udayabbayādīnaṃ pana jānanaṭṭhena, paccakkhato dassanaṭṭhena ca ñāṇadassanāni, udayabbayañāṇādīni. Tāniyeva paṭipakkhato visuddhattā ñāṇadassanavisuddhi, sā eva ariyamaggo paṭipajjati etāyāti paṭipadā cāti paṭipadāñāṇadassanavisuddhīti vuttaṃ. Taṃ pana uppannamattaṃ appaguṇaṃ sandhāya vuttaṃ. Paguṇañhi niccasaññādipahānasiddhiyā pahānapariññāya adhiṭṭhānabhūtaṃ. Yato tadavigamena aṭṭhārasasu mahāvipassanāsu ekaccā adhigatā eva honti. Na hi udayabbayānaṃ paccakkhato paṭivedhena vinā sāmaññākārānaṃ tīraṇamattena sātisayaṃ paṭipakkhapahānaṃ sambhavati. Asati ca paṭipakkhapahāne kuto ñāṇādīnaṃ vajiramiva avihatavegatā, tikhiṇavisadāditā vā. Tasmā paguṇabhāvappattaṃ udayabbayañāṇaṃ pahānapariññāpakkhiyameva daṭṭhabbaṃ. Sabbasaṅkhārānaṃ bhaṅgasseva anupassanā bhaṅgānupassanā, tadeva ñāṇaṃ bhaṅgānupassanāñāṇaṃ. Yathābhūtadassāvī bhāyati etasmāti bhayaṃ, tebhūmakadhammā, tesu bhayato upaṭṭhitesu bhāyitabbākāragāhiñāṇaṃ bhayatupaṭṭhānañāṇaṃ. Muñcituṃ icchatīti muñcitukamyaṃ, cittaṃ, puggalo vā, tassa bhāvo muñcitukamyatā , tadeva ñāṇaṃ muñcitukamyatāñāṇaṃ. Puna paṭisaṅkhānākārena pavattaṃ ñāṇaṃ paṭisaṅkhānupassanāñāṇaṃ. Nirapekkhatāya saṅkhārānaṃ upekkhanavasena pavattañāṇaṃ saṅkhārupekkhāñāṇaṃ. Tasmāti yasmā upakkilesavimuttaṃ udayabbayañāṇādinavavidhañāṇaṃ paṭipadāñāṇadassanavisuddhi, tasmā.

738.‘‘Upakkilesavimutta’’nti visesanena vibhāvitamatthaṃ anavabujjhanto codako ‘‘puna udayabbayañāṇe yogo kimatthiyo’’ti pucchati. Tattha kimatthiyoti kiṃ payojano niratthako, pageva nibbattitattā pakkassa pacanaṃ viyāti adhippāyo. Atha vā lakkhaṇasallakkhaṇādihetupaṭipāṭiggahaṇavasena tamatthaṃ ñāpetukāmo ācariyova kathetukamyatāvasena ‘‘kimatthiyo’’ti pucchati. Lakkhaṇasallakkhaṇatthoti aniccādilakkhaṇānaṃ sammadeva upadhāraṇattho. Tattha kāraṇaṃ dassento ‘‘udayabbayañāṇaṃ hī’’tiādimāha. Nanu ca udayabbayañāṇaṃ nāma saṅkhārānaṃ udayabbayameva passati, na aniccādilakkhaṇattayaṃ, tena kathaṃ aniccatādilakkhaṇattayasallakkhaṇaṃ hotīti? Na kho panetaṃ evaṃ daṭṭhabbaṃ ‘‘udayabbayañāṇaṃ lakkhaṇattayavisayaṃ hotī’’ti. Udayabbaye pana paṭividdhe aniccalakkhaṇaṃ pākaṭaṃ hutvā upaṭṭhāti. Tato ‘‘yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā’’ti (saṃ. ni. 3.15; 45, 77; 4.1, 4; paṭi. ma. 

让我来帮您直译这段巴利文：
737. 因为观行达到顶点而行舍智是已达顶点的观。而它达到顶点是依生灭智等八种智的力量而生起的,所以说"依八种智的力量而达顶点的观"。因为通过粗的遮蔽真谛的痴暗的消失而有助于真谛的通达,所以说随顺智是"真谛随顺智"。为了显示那些智的自性而开始说"八种"等。其中,有些人说"被称为已走上道路的观的生灭随观智",是因为生灭随观通过见生灭而显现诸行的无常相,随之也显现其他诸相而运作。这是由那些认为它完全是度知遍知的人所说。虽然生灭智确实包含在度知遍知中,但由于了知生灭等的意义,以及亲自见到的意义,所以是智见,即生灭智等。那些由于对治而清净,所以是智见清净,因为圣道由此而行进,所以是行道,因此称为行道智见清净。但那是就刚生起、未熟练而说的。因为熟练的就通过断除常想等的成就而成为断遍知的依止。因此在不离开它的情况下,在十八大观中有些已经证得。因为没有亲自通达生灭,仅仅以度知共相是不可能殊胜地断除对治的。若无对治的断除,智等如何能像金刚杵一样势力不衰,或者锐利清净等?因此应该视已达熟练的生灭智为属于断遍知一分。只随观一切行的坏灭是坏灭随观,那智就是坏灭随观智。如实见者对此怖畏为怖畏,三界诸法,当它们显现为可怖时,取可怖相的智是怖畏现起智。欲求解脱为欲求解脱,是心或补特伽罗,它的状态是欲求解脱性,那智就是欲求解脱智。再以审察相而运作的智是审察随观智。以无关注而对诸行舍置方式运作的智是行舍智。"因此"是说因为离染污的生灭智等九种智是行道智见清净,所以。
738. 不了解由"离染污"这修饰语所显示的意义,质问者问"再修习生灭智有什么目的?"。其中"什么目的"是指什么作用,是无意义的,就像已经成熟的再煮熟一样,这是意思。或者阿阇黎自己为了使人了解通过相的观察等因的次第而取得那意义,以欲说的方式而问"什么目的?"。"相观察的目的"是指为了完全确定无常等诸相。为了显示其中的原因而说"因为生灭智"等。难道生灭智不是只见诸行的生灭,而不见无常等三相,那么如何观察无常等三相呢?这不应该这样理解为"生灭智以三相为对象"。但在通达生灭后,无常相明显地显现。然后依"凡无常者即是苦,凡苦者即是无我"等;

2.10) itaralakkhaṇampi. Atha vā udayabbayaggahaṇena hutvā abhāvākāro, abhiṇhasampaṭipīḷanākāro, avasavattanākāro ca vibhūtataro hotīti kāraṇabhāvena udayabbayañāṇe yogassa lakkhaṇattayasallakkhaṇatthatā veditabbā, na sammukheneva. Heṭṭhāti maggāmaggañāṇadassanavisuddhito heṭṭhā. Tañhi obhāsādiuppattihetutāya tikkhaṃ visadaṃ hutvā pavattampi diṭṭhiādīhi upakkiliṭṭhattā kuṇṭhaṃ avisadameva jātaṃ. Tenāha ‘‘dasahi…pe… nāsakkhī’’ti.

739.Amanasikārāti hetumhi nissakkavacanaṃ. ‘‘Kissa amanasikārā’’ti hi idaṃ ‘‘kena paṭicchannattā’’ti pucchitassa paṭicchādakassa hetupucchā. Santatiyā hissa paṭicchannattā aniccalakkhaṇaṃ na upaṭṭhāti, sā ca santati udayabbayāmanasikārena paṭicchādikā jātā. Iriyāpathehi paṭicchannattā dukkhalakkhaṇaṃ na upaṭṭhāti, te ca iriyāpathā abhiṇhasampaṭipīḷanāmanasikārena paṭicchādakā jātā. Ghanena paṭicchannattā anattalakkhaṇaṃ na upaṭṭhāti, te ca ghanā nānādhātuvinibbhogāmanasikārena paṭicchādakā jātāti. Udayabbayaṃ passato na udayāvatthā vayāvatthaṃ pāpuṇāti, vayāvatthā vā udayāvatthaṃ. Aññova udayakkhaṇo, aññova vayakkhaṇoti ekopi dhammo khaṇavasena bhedato upaṭṭhāti, pageva atītādikoti āha ‘‘udayabbayaṃ pana…pe… upaṭṭhātī’’ti. Tattha santatiyā vikopitāyāti pubbāpariyena pavattamānānaṃ dhammānaṃ aññoññabhāvasallakkhaṇena santatiyā ugghāṭitāya. Na hi sammadeva udayabbayaṃ sallakkhentassa dhammā sambandhabhāvena upaṭṭhahanti, atha kho ayosalākā viya asambandhabhāvenāti suṭṭhutaraṃ aniccalakkhaṇaṃ pākaṭaṃ hoti.

Abhiṇhasampaṭipīḷanaṃ manasi katvāti yathāpariggahitaudayabbayavasena saṅkhārānaṃ nirantaraṃ paṭipīḷiyamānataṃ vibādhiyamānataṃ manasi karitvā. Iriyāpathe ugghāṭiteti iriyāpathe labbhamānadukkhapaṭicchādakabhāve ugghāṭite. Ekasmiñhi iriyāpathe uppannassa dukkhassa vinodakaṃ iriyāpathantaraṃ tassa paṭicchādakaṃ viya hoti, evaṃ sesāpīti iriyāpathānaṃ taṃtaṃdukkhapaṭicchādakabhāve yāthāvato ñāte tesaṃ dukkhapaṭicchādakabhāvo ugghāṭito nāma hoti saṅkhārānaṃ nirantaraṃ dukkhābhitunnatāya pākaṭabhāvato. Tenāha ‘‘dukkhalakkhaṇaṃ yāthāvasarasato upaṭṭhātī’’ti. Nānādhātuyoti nānāvidhā pathavīādidhātuyo nānāvidhe sabhāvadhamme. Vinibbhujitvāti ‘‘aññā pathavīdhātu, aññā āpodhātū’’tiādinā, ‘‘añño phasso, aññā vedanā’’tiādinā ca visuṃ visuṃ katvā. Ghanavinibbhoge kateti samūhaghane, kiccārammaṇaghane ca pabhedite. Yā hesā aññamaññūpatthaddhesu samuditesu rūpārūpadhammesu ekattābhinivesavasena aparimadditasaṅkhārehi gayhamānā samūhaghanatā, tathā tesaṃ tesaṃ dhammānaṃ kiccabhedassa satipi paṭiniyatabhāve ekato gayhamānā kiccaghanatā, tathā sārammaṇadhammānaṃ satipi ārammaṇakaraṇabhede ekato gayhamānā ārammaṇaghanatā ca, tā dhātūsu ñāṇena vinibbhujitvā dissamānā hatthena parimajjiyamāno pheṇapiṇḍo viya vilayaṃ gacchanti, ‘‘yathāpaccayaṃ pavattamānā suññā ete dhammā dhammamattā’’ti anattalakkhaṇaṃ pākaṭataraṃ hoti. Tena vuttaṃ ‘‘nānādhātuyo…pe… upaṭṭhātī’’ti.

740. Dhuvabhāvapaṭikkhepato na niccanti aniccaṃ, khandhapañcakaṃ. Yathāha ‘‘rūpaṃ kho, rādha, aniccaṃ, vedanā… saññā… saṅkhārā… viññāṇaṃ anicca’’nti (saṃ. ni. 

我来帮您直译这段巴利文：
其他相也是。或者通过把握生灭,有而后无的相、持续受压迫的相、不自在的相变得更加明显,应该理解以因的方式在生灭智中修习有观察三相的目的,而不是直接地。"下"是指在道非道智见清净之下。因为那虽然由于是光明等生起的原因而锐利清净地运作,但因为被见等所染污而变得钝而不清净。因此说"十...不能"。
739. "不作意"是因的离格词。因为"由于不作意什么"这是对所问"由于什么遮蔽"的遮蔽因的询问。因为被相续所遮蔽而无常相不显现,那相续因不作意生灭而成为遮蔽。因为被威仪所遮蔽而苦相不显现,那些威仪因不作意持续受压迫而成为遮蔽。因为被密集所遮蔽而无我相不显现,那些密集因不作意种种界的分离而成为遮蔽。见生灭时生的状态不到灭的状态,灭的状态也不到生的状态。生的刹那是一个,灭的刹那是另一个,如此即使一个法也通过刹那而显现为有区别,更不用说过去等。因此说"生灭...显现"。其中"相续被破坏"是指通过观察前后运作的诸法互不相同而打破相续。因为对于正确观察生灭者,诸法不以相连的方式显现,而是像铁棒一样以不相连的方式,所以无常相更加明显地显现。
"作意持续受压迫"是指依所把握的生灭而作意诸行不间断地被压迫、被逼迫。"威仪被破除"是指威仪中所得的遮蔽苦的状态被破除。因为在一个威仪中生起的苦,其他威仪作为它的消除者似乎是它的遮蔽,其余的也是如此,当如实了知威仪遮蔽各个苦的状态时,它们遮蔽苦的状态就被称为破除,因为诸行不间断地被苦压迫变得明显。因此说"苦相依如实的本性显现"。"种种界"是指种种地水等界、种种自性法。"分解"是指以"地界是一个,水界是另一个"等,"触是一个,受是另一个"等方式分别开来。"密集被分解"是指聚集密集和作用所缘密集被分别。因为这在相互支撑和集合的色无色法中,由未完全思惟诸行而以一体执著的方式所执取的聚集密集性,同样那些法虽然有作用的区别而固定,但被一起执取的作用密集性,同样有所缘的诸法虽然有造作所缘的区别而被一起执取的所缘密集性,它们被智慧在诸界中分解而见到时,就像被手触摸的泡沫团一样消散,"这些法只是依缘而运作的空无的法而已",无我相变得更加明显。因此说"种种界...显现"。
740. 否定常住性故称为无常,指五蕴。如所说:"罗陀,色是无常,受...想...行...识是无常"。

3.172). Tattha kāraṇaṃ vadanto ‘‘uppādavayaññathattabhāvā’’ti āha. Uppādo nibbattilakkhaṇaṃ, vayo vipariṇāmalakkhaṇaṃ, aññathattaṃ jarā, tesaṃ sabbhāvatoti attho. Hutvā abhāvatoti uppajjitvā vinassanato. Ettha ca purimena jātijarāmaraṇasabbhāvato aniccanti dasseti, dutiyena pākabhāvaviddhaṃsābhāvato. Yassa bhāvena khandhapañcakaṃ ‘‘anicca’’nti vuccati, taṃ aniccalakkhaṇanti dassetuṃ ‘‘uppādavayaññathatta’’ntiādi vuttaṃ. Tena hi taṃ ‘‘anicca’’nti lakkhīyati. Ākāravikāroti ākāravikati. Abhāvākāro hi vikatirūpena labbhati, virūpattā na uppādākāro. Ākāravikāroti vā ākāraviseso. Hutvā abhāvo hi pākabhāvato bhinno viddhaṃsābhāvattā tattha ca aniccalakkhaṇaṃ niruḷhaṃ. Aniccākāro hi dukkhānattākārehi viya uppādākārato ca visiṭṭho. Tathā hi saddassa viddhaṃsābhāvo saṅkhatabhāvenapi sādhīyati.

Saṅkhatabhāvo ca atthato uppādavantatā. Uppādo ca pākabhāvasādhitā dharamānāvatthā. Iminā nayena dukkhānattālakkhaṇāni veditabbāni. Apica yathā niccapaṭikkhepato aniccanti niccākārapaṭikkhepato yathāvutto abhāvākārasaṅkhāto aniccākāro aniccalakkhaṇaṃ, evaṃ sukhapaṭikkhepato dukkhanti sukhākārapaṭikkhepato abhiṇhapaṭipīḷanākārasaṅkhāto dukkhākāro dukkhalakkhaṇaṃ, tathā attapaṭikkhepato anattāti attākārapaṭikkhepato avasavattanākārasaṅkhāto anattākāro anattalakkhaṇanti daṭṭhabbaṃ. Te yime tayopi ākārā asabhāvadhammattā khandhapariyāpannā na honti. Khandhehi vinā anupalabbhanīyato khandhavinimuttāpi na honti. Khandhe pana upādāya vohāravasena labbhamānā tadādīnavavibhāvanāya visesakāraṇabhūtā tajjāpaññattivisesāti veditabbā.

Tayidaṃ sabbampīti yathāvuttalakkhaṇattayañceva lakkhitabbañca khandhapañcakaṃ. ‘‘Udayabbayānupassanāñāṇena yāthāvasarasato sallakkhetī’’ti idaṃ tadatthe tabbohāravasena vuttaṃ. Udayabbayañāṇatthañhi lakkhaṇārammaṇikavipassanā ‘‘udayabbayañāṇa’’nti kathitā. Na hi udayabbayañāṇaṃ dukkhalakkhaṇādivisayaṃ . Tabbisayatte vā udayabbayañāṇameva na siyā, udayabbayañāṇaṃ pana tikkhaṃ, visadañca kātukāmena lakkhaṇattayatīraṇameva kātabbaṃ. Parikammasadisañhetaṃ tassa. Esa nayo sesañāṇesupīti.

Upakkilesavimuttaudayabbayañāṇaṃ niṭṭhitaṃ.

Bhaṅgānupassanāñāṇakathāvaṇṇanā



我来 Help您直译这段巴利文：
其中为了说明原因而说"生、灭、变异性"。生是生起相,灭是变坏相,变异是老,它们的存在是意思。"有而后无"是指生起后灭去。这里通过前者显示由于生老死的存在而无常,通过后者显示由于成熟状态和毁坏的存在。为了显示五蕴由于什么存在而被称为"无常",所以说"生灭变异"等。因为由此而标示它为"无常"。"相的变化"是相的变异。因为以变异的形式得到无的相,由于变形故不是生的相。或者"相的变化"是相的特殊。因为有而后无与成熟状态不同,因为是毁坏性的无,在那里无常相确立。因为无常相如同苦无我相一样与生相有别。如是声音的毁坏性也由有为性而成立。
有为性实际上就是具有生起性。生起是由成熟状态所成就的持续状态。依此方式应知苦无我相。而且就像由否定常而成无常,即由否定常相而成如上所说的称为无的相的无常相是无常相,如是由否定乐而成苦,即由否定乐相而成称为持续压迫相的苦相是苦相,同样由否定我而成无我,即由否定我相而成称为不自在相的无我相是无我相,应如是见。这三种相因为是非自性法所以不属于蕴,因为离开蕴而不可得所以也不离蕴。但应知它们依蕴而由言说方式获得,成为显示那过患的特殊原因,是那生的特殊施设。
"这一切"是指如上所说的三相以及应被标示的五蕴。说"由生灭随观智如实地观察"是依那义而以那言说方式而说。因为以诸相为所缘的观被说为"生灭智"是为了生灭智的目的。因为生灭智不是以苦相等为对象。或者如果以它们为对象就不会是生灭智,但是想要使生灭智锐利和清净者就应该作三相的度知。因为这对它就像是预备工作。在其余诸智中也是这个方法。
离染污生灭智完。
坏灭随观智论释

741.Vahatīti pavattati. Ñāṇassa tikkhabhāvo bhāvanāya paguṇabhāvena. Paguṇā ca bhāvanā vikkhepābhāvato ārammaṇe appitā viya pavattatīti ñāṇassa tikkhabhāvena saṅkhārānaṃ lahuupaṭṭhānatā dassitā. Saṅkhāresu pana udayabbayavasena lahuṃ lahuṃ upaṭṭhahantesu udayadassanañca ‘‘uppādavato vināso’’ti yāvadeva vayadassanatthaṃ tassa nibbidāvahattāti vaye evassa ābhogasamannāhāro manasikāro pavattati, tena uppādādiṃ muñcitvā vayamevārabbha ñāṇaṃ uppajjati. Tena vuttaṃ ‘‘uppādaṃ vā’’tiādi. Tattha uppādanti nibbattivikāraṃ. Ṭhitinti ṭhitippattaṃ, jaranti attho. Pavattanti upādinnakappavattaṃ. Nimittanti saṅkhāranimittaṃ. Yaṃ saṅkhārānaṃ samudayādighanavasena, sakiccaparicchedatāya ca saviggahānaṃ viya upaṭṭhānaṃ, taṃ saṅkhāranimittaṃ. Keci pana ‘‘pavattaṃ nāma saṅkhārānaṃ avicchedena pavattanaṃ uppādova, nimittaṃ nāma uppannānaṃ vijjamānatā ṭhānaparamparā, tasmā uppādameva gaṇhāti ce, pavattaṃ gaṇhāti nāma. Ṭhitiṃyeva gaṇhāti ce, nimittaṃ gaṇhāti nāmā’’ti vadanti, taṃ ‘‘uppādaṃ vā’’tiādivacanena virujjhati. Na hi asati bhede vikappo yutto. Na sampāpuṇāti aggahaṇato. Kiṃ pana sampāpuṇātīti āha ‘‘khaya…pe… santiṭṭhatī’’ti. Tattha nirodhasaddo anuppādepi dissatīti bhedasaddena visesitaṃ, bhedasaddo visesavācakopi hotīti vayasaddena visesitaṃ, sopi anirodhavācakopi atthīti khayasaddena visesitaṃ, khayavayabhedasaṅkhāte khaṇikanirodheti attho. Sati santiṭṭhatīti satisīsena ñāṇamāha. Etasmiṃ ṭhāneti upakkilesavinimuttassa udayabbayañāṇassa tikkhabhāvāpattiyaṃ vuttanayena udayampi muñcitvā vayasseva manasikārakāle.

Ārammaṇapaṭisaṅkhāti rūpavedanādiārammaṇaṃ khayavayavaseneva paṭisaṅkhāya. Yakāralopena hi niddeso ‘‘sayaṃ abhiññā’’tiādīsu (dī. ni. 1.28, 405) viya. Yathāvuttassa vā ārammaṇassa khayavayabhedavasena paṭisaṅkhā ārammaṇapaṭisaṅkhā. Bhaṅgānupassaneti yo tadārammaṇassa cittassa bhaṅgo, tassa anupassane. Paññāti pakārato jānanā. Yaṃ panettha vattabbaṃ, taṃ idāneva saṃvaṇṇīyati.



我来帮您直译这段巴利文：
741. "运行"是指进行。智的锐利性是由于修习的熟练。而熟练的修习因为没有散乱而像安置在所缘上那样运行,所以通过智的锐利性显示诸行快速显现。而在诸行依生灭而快速快速地显现时,生的见只是为了见灭,因为对"有生必有灭"而生厌离,所以他的作意、专注、思惟只在灭上运行,因此舍弃生等而只缘灭而智生起。因此说"生或"等。其中"生"是指生起的变化。"住"是指达到住立,即老的意思。"转"是指所执取的转起。"相"是指行相。诸行依集等密集和自作用的限定而如同有形体般的显现,那是行相。有些人说:"转名为诸行不间断地转起即是生,相名为已生起的存在即是住的相续,因此如果执取生,就名为执取转;如果只执取住,就名为执取相",这与"生或"等的说法相违。因为若无区别就不应有选择。不到达是因为不执取。什么是到达?说"灭...住立"。其中因为灭字也见于不生,所以用坏字区别;坏字也表示特殊,所以用灭字区别;那也有不表示灭的,所以用尽字区别,意思是称为尽灭坏的刹那灭。"念住立"是以念为首而说智。"在这处"是指在离开染污的生灭智达到锐利性时,如说的方式舍弃生而只作意于灭的时候。
"所缘省察"是指只依尽灭方式省察色受等所缘。因为以略去y音而说,如"自己证知"等中。或者如上所说的所缘依尽灭坏的省察是所缘省察。"在坏灭随观"是指在随观那所缘和心的坏灭。"慧"是指种种了知。这里应该说的现在就解释。
provided by EasyChat

742.Yaṃ kiñci ārammaṇanti rūpaṃ yāva jarāmaraṇanti vipassitabbabhāvena gahitaṃ sabbaṃ saṅkhāragatamāha . Paṭisaṅkhānaṃ nāma jānanaṃ, tañca bhaṅgānupassanāya adhippetattā bhaṅgato dassanamevāti āha ‘‘jānitvā khayato vayato disvāti attho’’ti. Tassa ñāṇassāti sambandho.

Rūpārammaṇameva rūpārammaṇatā yathā ‘‘devo eva devatā’’ti imamatthaṃ dassetuṃ ‘‘rūpārammaṇaṃ citta’’nti vuttaṃ. Rūpārammaṇatāti vā bhummatthe paccattavacananti dassento ‘‘atha vā rūpārammaṇabhāve’’ti āha. Aparena cittena bhaṅgaṃ anupassatīti vipassanāvisayaṃ bhaṅgānupassanamāha. Evañhi bhaṅgānupassanā paguṇā hoti, ārammaṇañcassa vibhūtataraṃ hutvā upaṭṭhāti. Ñātanti ārammaṇamāha anupassanāvasena ñātattā. Ñāṇanti anupassanāñāṇaṃ. Ubhopi vipassatīti tadubhayampi khayato vayato vipassatīti. Ayaṃ hettha saṅkhepattho – rūpassa yāva jarāmaraṇassa khayato vayato dassanaṃ ārammaṇapaṭisaṅkhātaṃ, dassanakañāṇassa khayato vayato dassanaṃ ārammaṇapaṭisaṅkhāya bhaṅgassa anupassananti ubhayattha paññā. Purimaṃ vā tadabhāve abhāvato pacchimāyaṃ pakkhipitvā pacchimā eva paññā vipassane ñāṇanti.

Etthāti ‘‘tassa cittassa…pe… bhaṅgaṃ anupassatī’’ti ettha. Anekehi ākārehīti aniccato anupassanādīhi anekehi ākārehi. Anu-saddo ‘‘bhiyyo’’ti etasmiṃ attheti āha ‘‘punappunaṃ passatī’’ti.

Idha saṅkhatadhammo nāma jātijarāmaraṇapakatiko, tassa jāti ādikoṭi, jarā majjhimakoṭi, maraṇaṃ osānakoṭi. Tattha kiñcāpi uppādāditividhampi saṅkhatalakkhaṇatāya aniccalakkhaṇaṃ, tathāpi jātijarāsu diṭṭhāsu na tathā aniccalakkhaṇaṃ pākaṭaṃ hutvā upaṭṭhāti yathā vayakkhaṇeti āha ‘‘bhaṅgo nāma aniccatāya paramā koṭī’’ti, uttamā koṭi pariyosānakoṭīti attho. Yathā hi jarādhammaṃ, maraṇadhammameva ca jāyatīti jāti aniccatāya ādi koṭi, tathā jātidhammaṃ, maraṇadhammameva ca jīratīti jarā majjhimā koṭi, jātidhammaṃ, jarādhammameva ca bhijjatīti bhaṅgo paramā koṭīti. Aniccato anupassatīti na kalāpato sammasanto viya ‘‘aniccaṃ khayaṭṭhenā’’ti (paṭi. ma. 

我来 助您直译这段巴利文：
742. "任何所缘"是指说从色到老死作为应该观察而执取的一切行趣。省察名为了知,因为它是为了坏灭随观而说的,所以只是从坏灭而见,因此说"了知后从尽从灭而见的意思"。"那智的"是关联词。
色所缘就是色所缘性,如同"天神就是天神性",为了显示这个意思而说"以色所缘为所缘的心"。或者"色所缘性"是处格的主格词,因此说"或者在色所缘性中"。"以另一心随观坏灭"是说观的对象的坏灭随观。因为如此坏灭随观就成熟,它的所缘也变得更加明显而显现。"所知"是说所缘,因为依随观而被知。"智"是随观智。"两者都观"是指那两者都从尽从灭而观。这里的简要意思是:从色到老死从尽从灭的见是所缘省察,见的智从尽从灭的见是对所缘省察的坏灭的随观,如是两处都是慧。或者因为前者在后者不存在时就不存在,所以把前者包含在后者中,只有后者的慧是观智。
"这里"是指在"那心的...随观坏灭"这里。"以种种行相"是指以无常随观等种种行相。anu-词是在"更多"这个意思,所以说"反复地见"。
这里有为法名为以生老死为自性,其中生是最初边,老是中间边,死是最终边。其中虽然生等三种都因为是有为相所以是无常相,但是当见到生老时,无常相不像在灭刹那那样明显地显现,所以说"坏灭名为无常性的最高边",意思是最上边,最后边。因为就像生为无常性的最初边,因为生起的是会老、必定会死的,同样老为中间边,因为衰老的是已生、必定会死的,坏灭为最高边,因为坏灭的是已生、必定会老的。"从无常随观"不是像总括地思惟"以尽义为无常";;

1.48) anumānavasena, nāpi āraddhavipassako viya udayaggahaṇapubbakavayadassanavasena, atha kho udayabbayañāṇānubhāvena paccakkhato upaṭṭhitesu udayavayesu vuttanayena udayaṃ muñcitvā bhaṅgadassanavaseneva aniccato anupassati, evaṃ anupassato panassa niccagāhassa lesopi natthīti āha ‘‘no niccato’’ti. Tathā hesa niccasaññaṃ pajahatīti vuccati. Ettha ca ‘‘aniccato eva anupassatī’’ti eva-kāro luttaniddiṭṭhoti tena nivattitamatthaṃ dassetuṃ ‘‘no niccato’’ti vuttaṃ. Na cettha dukkhato anupassanādinivattanamāsaṅkitabbaṃ paṭiyogīnivattanaparattā, eva-kārassa upari desanāruḷhattā ca tāsaṃ. Dukkhato anupassatītiādīsupi eseva nayo.

Aniccato tāva anupassanā bhaṅgānupassakassa yuttā ‘‘bhaṅgo nāma aniccatāya paramā koṭī’’ti, dukkhādito pana kathanti āha ‘‘aniccassa dukkhattā’’tiādi. Etena yaṃ aniccaṃ, taṃ ekantato dukkhaṃ anattā, tato ca na abhinandaniyādirūpaṃ. Tasmā upari nibbattetabbato ñāṇaparikammatthañca itarāsampi channaṃ anupassanānaṃ vasena anupassatīti dasseti. Keci panettha ‘‘aniccato anupassati, no niccatotiādinā visuṃ dassanakiccaṃ natthi, bhaṅgadassaneneva sabbaṃ diṭṭhaṃ hotī’’ti vadanti, taṃ bhaṅgānupassanāya matthakappattiyaṃ yuttaṃ, tato pana pubbabhāge anekākāravokārā anupassanā icchitabbāva. Aññathā ‘‘aniccato anupassatī’’tiādikā (paṭi. ma. 

我来帮您直译这段巴利文：
不是依推理的方式,也不是像已开始观的人那样以把握生为前提而见灭的方式,而是通过生灭智的力量,在生灭明显显现时,如说的方式舍弃生而只依见坏灭的方式而从无常随观,这样随观者连常执的丝毫也没有,所以说"不从常"。因此说他断除常想。这里"只从无常随观"的"只"字是省略说明的,所以为了显示由它所排除的意思而说"不从常"。这里不应怀疑排除从苦随观等,因为"只"字是为了排除对立,而且它们在上面的开示中出现。在"从苦随观"等中也是这个方法。
首先从无常随观对坏灭随观者是合适的,因为"坏灭名为无常性的最高边",但是从苦等如何呢?所以说"因为无常是苦"等。由此显示凡无常者必定是苦无我,因此不是可喜等的形态。因此为了在上面生起智和作为智的预备工作,也依其余六种随观的力量而随观。有些人在这里说:"从无常随观,不从常等,这样的个别见的作用是没有的,只由见坏灭就见到一切",这在坏灭随观达到顶点时是合适的,但在那之前应该要有种种行相的随观。否则"从无常随观"等;
provided by EasyChat

1.51) pāḷi, ‘‘anekehi ākārehi punappunaṃ passatī’’ti āgatā tassā aṭṭhakathā ca virodhitā siyā. Tadeva aniccato diṭṭhameva sabbasaṅkhāragataṃ.

Na taṃ abhinanditabbanti taṃ saṅkhāragataṃ taṇhādiṭṭhābhinandanavasena ‘‘etaṃ mama, eso me attā’’ti na abhinanditabbaṃ. Na tattha rañjitabbanti tattha saṅkhāragate rañjanavasena na pavattitabbaṃ, kāmarāgo, bhavarāgo vā na pavattetabboti attho. Rāgaṃ nirodhetīti rāgaṃ vikkhambhananirodhaṃ pāpeti, vikkhambhetīti attho. Tenāha ‘‘lokikeneva tāva ñāṇenā’’ti. Sati ca vikkhambhane kathaṃ samudayoti āha ‘‘no samudeti, samudayaṃ na karotī’’ti.

Evaṃ virattoti evaṃ bhaṅgānupassanānusārena viratto. Yathā diṭṭhaṃ sampati upaṭṭhitaṃ saṅkhāragataṃ nirodheti nirodhaṃ manasi karoti, adiṭṭhampi atītānāgataṃ anvayañāṇavasena yathā idaṃ etarahi, evaṃ itarepīti anuminanto nirodheti manasikatassāpi nirodhaṃ karoti. No samudetīti etthāpi eseva nayo, no samudayaṃ manasi karotīti attho.

Evaṃ paṭipannoti evaṃ vuttappakārena aniccānupassanādivasena paṭipanno. Saddhiṃ khandhābhisaṅkhārehikilesānaṃ pariccajanatoti khandhehi, abhisaṅkhārehi ca saha kilesānaṃ pajahanato. Kilese hi pajahanto tannimittakakammaṃ, tato nibbattanake khandhe ca pajahati nāma. Saṅkhatadosadassanenāti saṅkhatadhammesu aniccadukkhatādiādīnavadassanena. Tabbiparīteti niccasukhādisabhāve. Tanninnatāyāti tadadhimuttatāya. Paṭinissaggasaddo pariccāgattho, pakkhandanattho cāti paṭinissaggassa duvidhatā vuttā. Tattha pakkhandanaṃ adhimuccanaṃ. Yathāvuttenāti tadaṅgādippahānappakārena, tanninnappakārena ca. Nibbattanavasenāti uppādanavasena. Nibbattento hi kilese ādiyatīti te anibbattento kilese na ādiyati nāma. Adosadassitāvasenāti dosānaṃ adassāvibhāvena. Saṅkhatārammaṇaṃ ādiyatīti yojanā. Anādīnavadassitāya hi saṅkhāre ādiyatīti ādīnavadassitāya te na ādiyati na gaṇhāti.

743.Assāti yogino. Tehi ñāṇehīti aniccānupassanādiñāṇehi. Tanti pahānaṃ. Niccasaññanti niccagāhaṃ, saññāsīsena niddeso. Sukhasaññaṃ attasaññanti etthāpi eseva nayo. Sappītikaṃ taṇhanti sauppilāvitaṃ abhipatthanaṃ.

744.‘‘Vatthusaṅkamanā’’ti ettha vipassanāya pavattiṭṭhānabhāvato rūpādiārammaṇaṃ ‘‘vatthū’’ti adhippetanti dassento ‘‘rūpassā’’tiādimāha. Tattha saṅkamanāti vipassanābhāvasāmaññato ekattanayena vuttaṃ , aññathā aññadeva rūpabhaṅgavisayaṃ ñāṇaṃ, aññadeva tadārammaṇacittabhaṅgavisayanti kuto saṅkamanā. Paññāvivaṭṭanāyapi eseva nayo. Paññāyāti udayabbayadassanavasena pavattamānāya vipassanāpaññāya. Vayasseva gahaṇavasena udayato vinivaṭṭanā. Tenāha ‘‘udayaṃ pahāya vaye santiṭṭhanā’’ti. ‘‘Anantarameva āvajjanasamatthatā’’ti iminā bhaṅgānupassanāya paguṇabalavabhāvamāha.



我来帮您直译这段巴利文：
经文和"以种种行相反复地见"这个注释就会相违。就是那个从无常而见的一切行趣。
"那个不应欣喜"是指那行趣不应以爱见欣喜的方式说"这是我的,这是我的我"而欣喜。"不应在那里染着"是指在那行趣中不应以染着的方式运作,意思是不应运作欲贪、有贪。"灭除贪"是指使贪达到镇伏灭,意思是镇伏。因此说"首先只依世间智"。如果有镇伏,如何有生起?所以说"不生起,不作生起"。
"如是离染"是指如是依随顺坏灭随观而离染。如所见当前显现的行趣而灭,作意于灭,对未见的过去未来也依类比智的力量而推理"如现在这个,其他的也是这样"而灭,也对作意的作灭。在"不生起"这里也是这个方法,意思是不作意于生起。
"如是行道"是指如是以说的方式依无常随观等的力量而行道。"由于舍弃烦恼和蕴行"是指由于舍弃烦恼和蕴、行。因为舍弃烦恼时就是舍弃由它引生的业和由此生起的诸蕴。"由见有为过患"是指由见有为法中无常苦等过患。"与彼相反"是指常乐等自性。"倾向于彼"是指信解于彼。"舍遣"字有舍弃义和趣入义,所以说舍遣有两种。其中趣入是信解。"如所说"是指依暂时等断的方式和倾向的方式。"以生起方式"是指以生起方式。因为生起时执取烦恼,所以不生起时就是不执取烦恼。"依不见过患方式"是指依不显示过患的状态。执取有为所缘是结合词。因为不见过患而执取诸行,所以见过患就不执取不把握。
743. "他的"是指瑜伽行者。"那些智"是指无常随观等智。"那个"是指断。"常想"是指常执,以想为首而说。在"乐想、我想"这里也是这个方法。"有喜爱"是指有欢喜的希求。
744. 在"处的转移"这里,为了显示由于是观的生起处所,所以意指色等所缘为"处",而说"色的"等。其中"转移"是依观的状态共相以一性方式而说,否则色坏灭为对象的智是一个,以它为所缘的心坏灭为对象的是另一个,怎么会有转移?在慧转离中也是这个方法。"以慧"是指以依生灭见的方式而运行的观慧。依只把握灭而从生转离。因此说"舍弃生而住于灭"。"立即能够转向"这句话说的是坏灭随观的熟练强力状态。

745.Ubhoti diṭṭhādiṭṭhabhāvena dvepi ārammaṇāni. Ekavavatthanāti khaṇabhaṅguratāya samānāti vavatthāpanā.

Saṃvijjamānamhīti paccakkhato upalabbhamāne paccuppanne. Visuddhadassanoti bhaṅgadassanassa paribandhavidhamanena visuddhañāṇo, suvisuddhabhaṅgadassanoti attho. Tadanvayaṃ netīti tassa paccuppannasaṅkhārabhaṅgadassino ñāṇassa anvayaṃ anugatabhūtaṃ ñāṇaṃ pavatteti. Kattha pana pavattetīti āha ‘‘atītanāgate’’ti, atīte, anāgate ca saṅkhāragate. Sabbepītiādi tassa pavattanākāradassanaṃ.

Bhaṅgasaṅkhāte nirodhe, na nibbānasaṅkhāteti adhippāyo. Esāti yā ārammaṇanvayena ubho diṭṭhādiṭṭhe khaṇabhaṅguratāya ekabhāvena vavatthāpanā, esā vayalakkhaṇe vipariṇāmalakkhaṇe vipassanā bhaṅgānupassanāti attho.

746.Ārammaṇañca paṭisaṅkhātiādi bhaṅgānupassanāya duppaṭivijjhattā vuttassevatthassa daḷhīkaraṇaṃ. Tayidaṃ bhaṅgadassanaṃ saṅkhārānaṃ avasavattanāvabodhanena anattalakkhaṇapaṭivedhāyāti taṃ dassento ‘‘suññato ca upaṭṭhāna’’nti āha. Ārammaṇassa hi bhaṅgārammaṇacittassa ca bhaṅgamanupassato visesato saṅkhārā suññā hutvā upaṭṭhahanti. Tenāha ‘‘tasseva’’ntiādi.

Na catthi aññoti ettha imasmiṃ loke añño khandhavinimutto attā nāma koci natthi. Tesaṃ khayaṃ passatīti tesaṃ dhammānaṃ khaṇe khaṇe upaṭṭhahantaṃ bhaṅgaṃ passati. Yathāvuttāya appamādapaṭipattiyā appamatto. Yathā kiṃ? Maṇiṃva vijjhaṃ vajirena yoniso yathā nāma kusalo puriso upāyena maṇiṃ vijjhanto maṇissa chiddameva passati manasi karoti , na maṇissa vaṇṇādiṃ, evameva saṅkhārānaṃ nirantaraṃ bhaṅgameva yoniso manasi karoti, na saṅkhāreti adhippāyo. Yathā vā vajirena maṇiṃ vijjhantassa viddhaṭṭhānaṃ na puna ruhati, evaṃ vajirasadisena bhaṅgānupassanāñāṇena bhaṅge diṭṭhe na puna niccagāho ruhati, evaṃ bhaṅgameva passatīti attho.

Yā ca ārammaṇapaṭisaṅkhāti ‘‘rūpārammaṇatā cittaṃ uppajjitvā bhijjati, taṃ ārammaṇaṃ paṭisaṅkhā’’ti (paṭi. ma. 1.51) evamāgatā yā ca ārammaṇapaṭisaṅkhā, ‘‘tassa cittassa bhaṅgaṃ anupassatī’’ti evaṃ vuttā yā ca bhaṅgānupassanā, ‘‘saṅkhārāva bhijjanti, tesaṃ bhedo maraṇaṃ, na añño koci atthī’’ti evaṃ vuttaṃ yañca suññato upaṭṭhānaṃ, ayaṃ evaṃ tidhā vuttāpi adhipaññāvipassanā nāmāti attho.

747.Aniccānupassanādīsūti aniccadukkhānattānupassanāsu. Nibbidādīsūti nibbidāvirāganirodhapaṭinissaggānupassanāsu . Tayo upaṭṭhāneti aniccādivasena tividhe upaṭṭhāne. Khayato vayato upaṭṭhānañhi aniccato upaṭṭhānaṃ, bhayato upaṭṭhānaṃ dukkhato, suññato upaṭṭhānaṃ anattatoti. Diṭṭhīsūti diṭṭhinimittaṃ na vedhati. Tā hi asaṃhīratāya na calati.




我来帮您直译这段巴利文：
745. 通过已见与未见的状态，这两种所缘都存在。单一确定即是以刹那坏灭性而平等的确定。
在"正在经历"中，是指在现前亲身体验的当下。清净见者，是指通过消除对坏灭见的障碍而获得清净智，意即非常清净的坏灭见。"引导随顺"，是指对于见到当下诸行坏灭者的智，引发随顺、跟随的智。那么在何处引发呢？说"在过去未来"，即是在过去和未来的诸行中。"一切"等词是显示其运作方式。
在称为坏灭的灭尽中，而非称为涅槃的意思。"这"，即是通过所缘随顺而在已见未见两者中以刹那坏灭性作为一性的确定，这就是对坏灭相、变异相的观智即坏灭随观的意思。
746. "观察所缘"等，是因为坏灭随观难以通达而对已说之义的强化。这种坏灭见通过了知诸行不受自在而导向无我相的通达，为显示这点而说"空性现起"。因为对所缘的坏灭和缘取坏灭的心的随观者来说，诸行特别显现为空。因此说"对他"等。
"不存在其他"，在此是指在这世间没有任何离开蕴而独立存在的我。"见到它们的灭尽"是指见到那些法在每一刹那显现的坏灭。由于上述的不放逸修习而不放逸。如何呢？就像精通的人用金刚钻善巧地钻宝石时，只注意宝石的孔洞，而不注意宝石的颜色等，同样地只如理作意诸行的相续坏灭，而非诸行，这是其意思。或者就像用金刚钻穿透宝石时，被钻之处不会再生长，同样地，当用如金刚般的坏灭随观智见到坏灭时，常想就不会再生起，这样只看见坏灭，是这个意思。
所说的"观察所缘"即"缘取色所缘而心生起后灭去，观察那个所缘"，以及所说的坏灭随观即"随观那个心的坏灭"，还有所说的空性现起即"只有诸行灭去，它们的破坏就是死亡，没有任何其他存在"，这样以三种方式所说的就是增上慧观的意思。
747. "在无常随观等"，是指在无常、苦、无我随观中。"在厌离等"，是指在厌离、离欲、灭、舍遣随观中。"三种现起"，是指依无常等三种的现起。即从尽和衰的现起是从无常的现起，从怖畏的现起是从苦的现起，从空的现起是从无我的现起。"在诸见中"，是指不因见而动摇。因为这些由于不动摇而不动。

748.Dubbalabhājanassa viyāti tintaāmamattikābhājanassa viya bhedameva passatīti sambandho. Ettha ca dubbalabhājanūpamā sarasabhiduratādassanatthaṃ, vippakiriyamānasukhumarajūpamā aññamaññaṃ asambandhatādassanatthaṃ, bhijjiyamānatilūpamā khaṇe khaṇe bhijjanakabhāvadassanatthanti daṭṭhabbā. Bhedamevāti vināsameva passati uppādādīnaṃ aggahaṇato. Evamevāti yathā udakabubbuḷakāni udakatalādipaccayaṃ paṭicca uppannāni na ciraṭṭhitikāni sīghaṃ sīghaṃ bhijjanti, evameva sabbe rūpārūpadhammā kammādipaccayaṃ paṭicca uppannā khaṇaṭṭhitikā sīghaṃ sīghaṃ bhijjantīti bhedameva passati. Turitaturitañhi nesaṃ bhedadassanatthaṃ ‘‘bhijjanti bhijjantī’’ti āmeḍitavacanaṃ.

Marīcipi ittarakālikāva, nissayapabandhavasena pana ciratarupaṭṭhānanti ‘‘yathā passe marīcika’’nti vuttaṃ, na ayāthāvupaṭṭhānatova. Lokanti khandhalokaṃ. Maccurājā na passati arahattādhigamena punabbhavābhāvato.

749.Bhavadiṭṭhippahānanti sassatadiṭṭhiyā vikkhambhanaṃ. Na hi nirantaraṃ bhaṅgameva passato sassatadiṭṭhiyā avasaro atthi. Tato eva jīvite nirālayattā jīvitanikantipariccāgo. Sadāti sabbakālaṃ rattindivaṃ. Bhāvanāya yuttappayuttatā. Icchācārānaṃ dūrībhāvato visuddhājīvitā. Ussukkappahānaṃ kiccākiccesu abyāvaṭatā tibbasaṃvegattā. Vigatabhayatā kutocipi nibbhayatā attasinehābhāvato. Khantisoraccapaṭilābho aniccatāya sudiṭṭhattā. Pantasenāsanesu adhikusalesu ca aratiyā, kāmaguṇesu ratiyā ca sahanato abhibhavanato aratiratisahanatā.

Imāni aṭṭhagguṇamuttamānīti liṅgavipallāsena vuttaṃ. Ma-kāro ca padasandhikaro, bhavadiṭṭhippahānādike ime aṭṭha uttamānisaṃseti attho. Tahinti tattha bhaṅgānupassanāyanti attho.

Bhaṅgānupassanāñāṇaṃ niṭṭhitaṃ.

Bhayatupaṭṭhānañāṇakathāvaṇṇanā



我来 助您直译这段巴利文：
748. "像脆弱的器皿"，是指像湿生陶器一样只看到破坏，这是其连接。在此，脆弱器皿的譬喻是为了显示本质易碎性，散落细尘的譬喻是为了显示彼此不相连属性，破碎芝麻的譬喻是为了显示刹那刹那破坏的性质，应当如此理解。"只见破坏"是指由于不取生起等而只见灭尽。"正是如此"，就像水泡依水面等缘而生起，不能久住，迅速迅速破灭，正是如此，一切色法无色法依业等缘而生起，住于刹那，迅速迅速破灭，这样只见破坏。为了显示它们急速破坏的意思而重复说"破灭破灭"。
蜃景虽也是短暂的，但因依止相续的关系而显得较为持久，所以说"如同看见蜃景"，而不是因为显现不真实。"世间"是指蕴世间。死王不能见到，因为通过证得阿罗汉而没有再生。
749. "断除有见"是指镇伏常见。因为相续只见破坏者没有常见的余地。正因如此，对生命无所依恋而舍离对生命的贪爱。"常"是指一切时、日夜。修习相应专注。因远离欲行而活命清净。舍断热望是对作与不作无所关心，因为有强烈的厌离感。无畏是对一切无所畏惧，因为没有自我的爱着。获得忍辱温和是因为善见无常性。在远离的住处和殊胜善法中对不乐，对欲乐中的乐的忍受即克服不乐与乐的忍受。
"这八种最上功德"是以词性变化而说。ma音是语词连接，意思是断除有见等这八种最上利益。"其中"是指在那坏灭随观中的意思。
坏灭随观智已终。
怖畏现起智论释

750.Sabbasaṅkhārānanti tebhūmakānaṃ sabbasaṅkhārānaṃ. Adhikāravasena hi padesasabbavisayo idha sabbasaddo. Āsevantassāti ādaravasena sevantassa pavattentassa. Bhāventassāti vaḍḍhentassa brūhentassa. Bahulīkarontassāti punappunaṃ karontassa yuñjantassa. Pabhedakāti khaṇe khaṇe bhijjanavasena pabhedakā. Ājīvikā byādhiādinimittaṃ maritukāmassa, amaritukāmassāpi sūrassa bhāyitabbampi na bhayato upaṭṭhātīti ‘‘sukhena jīvitukāmassa bhīrukapurisassā’’ti vuttaṃ. Yathā bhīrukajātikassa sīhādayo santāsanimittaṃ bhayānakabhāvato, tathā yogino bhaṅgato dissamānā saṅkhārāti āha ‘‘sīha…pe… upaṭṭhahantī’’ti. Paccuppannāti addhāpaccuppannā oḷārikā dīghatarapabandhā, khaṇapaccuppannā sukhumatarā ittarakālā, santatipaccuppannā majjhimā idha ādito pariggahetabbā. Bhayato bhāyitabbato upatiṭṭhanakesu ñāṇaṃ bhayatupaṭṭhānañāṇaṃ.

Yathā itthiyā puttānaṃ sīsassa chinnatā chijjamānatā gayhamānā bhayāvahā, evaṃ yogino tiyaddhagatānaṃ saṅkhārānaṃ nirodhā gayhamānāti imamatthaṃ dassetuṃ ‘‘ekissā kira itthiyā’’tiādi vuttaṃ.

Yathā pūtibhūtaṃ odanādi na sabhāvena tiṭṭhati vinassati, evaṃ yassā itthiyā vijātavijātā puttā na jīvanti maranti eva, sā ‘‘pūtipajā’’ti vuttā. Pūtipajāggahaṇañcettha visesato gabbhagatamaraṇacintādassanena yogino anāgatasaṅkhāranirodhasanniṭṭhānadassanatthaṃ. Atītapaccuppannasaṅkhāranirodho hissa supākaṭo evāti na so upamāya sādhetabbo. Antimabhavikassa ca yogino sattakkhattuṃ paramādibhāvino atīte dukkhabahutāya, anāgatadukkhaparittatāya ca dassanatthaṃ bahupajāva itthī nidassitā.

Tattha yathā tassā nava puttā matā, evaṃ ajjhattādippabhedā atītā saṅkhārā, vusitapubbā vā nava sattāvāsā daṭṭhabbā, mīyamānaputto viya paccuppannā saṅkhārā, pavattamāno vā sattāvāso daṭṭhabbo. Ajātaputto viya anāgatā saṅkhārā, bhāvī vā sattāvāso daṭṭhabbo. Evamavaṭṭhite yadeke dasaputtamātaraṃ aggahetvā navaputtamātuggahaṇaṃ sātthakanti vadanti, tadapāhataṃ hoti . Dārakānaṃ maraṇassa cirakālikattā maraṇānussaraṇanti vuttaṃ. Gabbhagato appaccakkhatāya bhāvīpakkheyeva tiṭṭhatīti adhippāyena kucchigato anāgatasaṅkhāraṭṭhāniyo vutto. Etasmiṃ khaṇeti bhaṅgadassanamukhena saṅkhārānaṃ bhayānakabhāvena upaṭṭhānakkhaṇe.



我来帮您直译这段巴利文：
750. "一切诸行"是指三界中的一切诸行。这里的"一切"字是依主题而言及部分全体的意思。"习行"是指以恭敬心修习、运作。"修习"是指增长、培育。"多作"是指反复地做、专注。"破坏"是指依刹那刹那坏灭的方式而破坏。因为对于由于活命、疾病等原因而想死的人，以及不想死的勇士来说，即使是应当畏惧的也不会显现为可怖，所以说"对想安乐生活的怯懦者"。就像对于胆小的人来说狮子等因为是恐惧的因缘而显得可怕，同样地对于修行者来说从坏灭所见的诸行，因此说"如同狮子等显现"。"现在"，是指期间现在的粗显且相续较长的，刹那现在的极其微细且短暂的，相续现在的中等的，这里从开始就应当把握。对于显现为可怖、应当畏惧的智，即是怖畏现起智。
就像对于女人来说，儿子们的头被切断、正被切断这样被理解是可怖的，同样地对于修行者来说，三时中诸行的灭尽被理解，为了显示这个意思而说"有一个女人"等。
就像腐烂的饭食等不能以自性而住而毁坏，同样地对于所生所生的儿子都不能活而死去的女人，称为"生腐者"。这里提到"生腐者"特别是为了通过显示胎儿死亡的思惟来显示修行者对未来诸行灭尽的确定。因为对他来说过去现在诸行的灭尽是非常明显的，所以它不需要用譬喻来证成。而且为了显示最后有者的修行者，最多七次再生等的过去苦的众多和未来苦的稀少，所以以多子的女人作为譬喻。
其中，就像她的九个儿子已死，同样地应当看作内外等差别的过去诸行，或者是已经住过的九个有情居处。正在死去的儿子如同现在诸行，或者应当看作正在运行的有情居处。未生的儿子如同未来诸行，或者应当看作将有的有情居处。如此确定时，有些人不取十子之母而说取九子之母是有意义的，这就被否定了。因为儿童的死亡是长时间的，所以说是死亡随念。胎儿因为不能亲见而只住于未来分，意思是说腹中者相当于未来诸行。"在此刹那"是指通过坏灭见而诸行显现为可怖的刹那。

751.Na bhāyati ñāṇassa bhāyanākārena appavattanato. Paṭighacittuppādavasena hi bhāyanaṃ, ñāṇaṃ pana bhāyitabbavatthuṃ bhāyitabbanti yāthāvato jānāti. Tenāha ‘‘atītā…pe… tīraṇamattamevā’’ti, tisso aṅgārakāsuyo atitāpena tikkhamajjhamudubhedāti adhippāyo. Kāmabhavādīnañhi tiṇṇaṃ bhavānaṃ nidassanabhāvena tāsaṃ gahaṇaṃ, tathā khadirādisūlattayassa appaṇītādibhāvato. Tenāha ‘‘kevalaṃ hī’’tiādi. Assāti ñāṇassa. Byasanāpannāti nānāvidhavipulānatthapatitā. Bhayatoti bhāyitabbato.

Saṅkhāranimittanti ‘‘saṅkhārānaṃ samūhādighanavasena, sakiccaparicchedatāya ca saviggahānaṃ viya upaṭṭhāna’’nti vuttovāyamattho. Saṅkhārānaṃ pana tathā upaṭṭhānaṃ saṅkhāravinimuttaṃ na hotīti āha ‘‘atītā…pe… adhivacana’’nti. Maraṇamevāti bhaṅgameva. Tenāti bhaṅgadassanena. Khaṇe khaṇe bhaṅgameva passato hi nimittasaññitaṃ saṅkhāragataṃ aniccatāya vuttanayena sappaṭibhayaṃ hutvā upaṭṭhāti. Pavattaṃ nāma kāmaṃ sabbā bhavapavatti, matthakappattāya pana bhaṅgānupassanāya sabbabhavesu abhiṇhasampaṭipīḷanassa suṭṭhutaraṃ upaṭṭhānato santasukhābhimatāpi bhavā dukkhasabhāvatāya bhayato upaṭṭhahantīti dassanatthaṃ ‘‘pavattanti rūpārūpabhavapavattī’’tiādi vuttaṃ. Ubhayanti nimittaṃ, pavattañca. Dvayampi hi taṃ attasuññameva hutvā upaṭṭhahatīti.

Bhayatupaṭṭhānañāṇaṃ niṭṭhitaṃ.

Ādīnavānupassanāñāṇakathāvaṇṇanā

752.Tāṇanti saṅkhārahetukā anattato rakkhaṇaṃ. Neva paññāyati sabbabhavādīnaṃ sādīnavatāya ekasadisattā. Leṇanti tassa pariharaṇatāṇāya upalīyanaṃ. Gatīti tadatthaṃ gantabbaṭṭhānaṃ. Paṭisaraṇanti tasseva paṭisaraṇaṭṭhānaṃ. Patthanāti āsīsanā na hoti. Etena ‘‘netaṃ mamā’’ti taṇhāgāhābhāvamāha. Parāmāsoti diṭṭhiparāmāso. Tena ‘‘eso me attā’’ti diṭṭhigāhābhāvamāha. Taṇhāgāhābhāveneva cettha ‘‘esohamasmī’’ti mānagāhābhāvopi vuttoyeva hoti, vā-saddaggahaṇena vā.

Idāni patthanādīnamabhāve kāraṇaṃ dassetuṃ ‘‘tayo bhavā’’tiādi vuttaṃ. Tattha tayo bhavā aṅgārakāsuyo viya jātiādidukkhādhiṭṭhānabhāvena mahābhitāpatāya. Cattāro mahābhūtā kaṭṭhamukhapūtimukhaaggimukhasatthamukhasaṅkhātā ghoravisaāsīvisā viya kāyassa thaddhatāvissandanadāhacchedadukkhavidhānato visesato, avisesato pana āsayato, visavikārato, anatthadānato, durupacārato, durāsadato, akataññuto, avisesakārito, anekādīnavūpaddavato ca. ‘‘Cattāro āsīvisā uggatejā ghoravisāti kho, bhikkhave , catunnetaṃ mahābhūtānaṃ adhivacana’’nti (saṃ. ni. 4.238) hi vuttaṃ. Pañcakkhandhā ekakkhandhabhede aññakkhandhānavaṭṭhānato. Aññamaññāghātanato, maraṇadukkhāvahanato ca ukkhittāsikavadhakā viya. Vuttampi cetaṃ ‘‘ukkhittāsiko vadhakoti kho, bhikkhave, pañcannetaṃ upādānakkhandhānaṃ adhivacana’’nti. Cha ajjhattikāyatanāni attattaniyabhāvena gahitānipi tato rittabhāvato suññagāmo viya bhojanādigayhupagamettha atthīti paviṭṭhasuññagāmo viya. Tathā hi vuttaṃ –

‘‘Suññagāmoti kho, bhikkhave, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ. Cakkhuto cepi naṃ, bhikkhave, paṇḍito byatto medhāvī upaparikkheyya, rittakaññeva khāyati, tucchakaññeva khāyati, suññakaññeva khāyatī’’ti (saṃ. ni. 

我来帮您直译这段巴利文：
751. 不恐惧是因为智不以恐惧的方式运作。因为恐惧是依嗔心生起的方式，而智只是如实知道应当恐惧的事物是应当恐惧的。因此说"过去等只是判断而已"，三个炭火坑以过热而分为强、中、弱的意思。因为取它们是为了显示欲有等三有，同样地三种剑刺以刺槐等分为不精致等。因此说"只是"等。"它的"是指智的。"遭遇不幸"是指陷入种种广大的灾难。"可怖"是指应当恐惧的。
"诸行相"即是所说的"诸行以聚集等为蕴，以自作用的限定而如有形体般显现"的意思。但是诸行如此显现并非离开诸行，因此说"过去等的称谓"。"只是死亡"即是只是坏灭。"由此"是指由于见到坏灭。因为对于在每一刹那只见坏灭者，称为相的诸行以无常性如前所说的方式而显现为可怖。虽然一切有的轮回都称为转起，但是由于圆满的坏灭随观使得在一切有中的相续逼迫更加清楚地显现，即使认为是寂静安乐的诸有也以苦的自性而显现为可怖，为了显示这点而说"转起即是色无色有的转起"等。"两者"是指相和转起。因为这两者都显现为空无我。
怖畏现起智已终。
过患随观智论释
752. "保护"是指因诸行而无我的保护。"都不显现"是因为一切有等都有过患而性质相同。"庇护"是指为了避免它而依附。"去处"是指为此而应去的处所。"归依"是指它的归依处。"希求"是指期望不存在。以此说明没有"这是我的"的渴爱执取。"执着"是指见执着。以此说明没有"这是我的我"的见执取。以没有渴爱执取，这里也已经说明了没有"这是我"的慢执取，或者由"或"字的含摄。
现在为了显示没有希求等的原因而说"三有"等。其中三有如同炭火坑，因为以生等苦为基础而有大热恼性。四大种如同木口、腐口、火口、刀口等名的可怕毒蛇，因为特别是对身体造成僵硬、流溢、燃烧、切割的苦，一般来说则因为住处、毒性变化、造成危害、难以对付、难以接近、忘恩负义、不分别对待、具有众多过患灾难等。因为说："比丘们，'四条具大威力可怕毒蛇'，这是四大种的称谓。"五蕴如同举刀的刽子手，因为在一蕴的差别中其他蕴不存在，因为相互损害，因为带来死苦。这也有说："比丘们，'举刀的刽子手'，这是五取蕴的称谓。"六内处虽然被执取为我和我所，但因为离于彼性而如空村，因为进入这里取为饮食等而如进入空村。因此说：
"比丘们，'空村'，这是六内处的称谓。比丘们，如果智者、通达者、有慧者从眼等观察它，就显得空虚、虚伪、空无。";

4.238) –

Ādi. Cha bāhirāyatanāni gāmaghātakacorā viya sabbathāpi ghātakabhāvato. Tenevāha ‘‘corā gāmaghātakāti kho, bhikkhave, channetaṃ bāhirānaṃ āyatanānaṃ adhivacanaṃ. Cakkhu, bhikkhave, haññati manāpāmanāpesu rūpesū’’tiādi. Rāgaggiādīhi ekādasahi aggīhi. Vuttañhetaṃ –

‘‘Cakkhu, bhikkhave, ādittaṃ. Kena ādittaṃ? Rāgagginā dosagginā mohagginā jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehī’’ti (saṃ. ni. 4.28) –

Ādi . Saṅkhārānaṃ gaṇḍādisadisatā heṭṭhā vuttāyeva. Nirassādāti assādetabbarahitā dukkhasabhāvattā. Nirasāti sampattirahitā vipattipariyosānattā. Sabbattha yathā heṭṭhā nirassādā nirasā mahāādīnavarāsibhūtā hutvā upaṭṭhahantīti sambandho, evaṃ uparipi ‘‘savāḷakamiva vanagahana’’ntiādīsu taṃ ānetvā sambandhitabbaṃ.

Sasaddūlāti sabyagghā. Gāhā kumbhilādayo. Rakkhaso dakarakkhaso. ‘‘Nirasaṃ nirassāda’’nti iminā ādīnavassa abbokiṇṇataṃ dasseti. Tathā hissa yogino sabbesu bhavādīsu sabbepi saṅkhārā nissaggato nirantaraṃ sappaṭibhayāva hutvā upaṭṭhahanti. Yañca sappaṭibhayaṃ, taṃ sādīnavaṃ. Tenāha ‘‘tasseva’’ntiādi.

Yanti ādīnavañāṇaṃ. Idaṃ vuttanti idaṃ dasavatthukaṃ dvādasavārapaṭimaṇḍitaṃ anvayabyatirekavasena tasseva padabhājanaṃ paṭisambhidāyaṃ vuttaṃ.

Uppādo bhayanti saṅkhārānaṃ uppādo akhemaṭṭhena bhayavatthutāya bhayaṃ. Uppādamūlakañhi sabbaṃ taṃ sabbavatthukanti sabyasanaṃ. Pavattaṃ bhayantiādīsupi eseva nayo. Natthi etassa uppādo, na vā etasmiṃ adhigate saṅkhārānaṃ āyatiṃ uppādoti anuppādo, nibbānaṃ. Tañca sabbaso bhayābhāvato paramassāsabhūtattā nibbhayaṭṭhena khemanti. Santipadeti sabbasaṅkhārūpasamabhūte amatapade. Appavattantiādīhipi pavattādipaṭikkhepamukhena nibbānameva vadati. Pavattiyaṃ ādīnavaṃ disvā tadanantarameva nivattiyaṃ ānisaṃsadassanavasena sīghaṃ vipassanaṃ ussukkāpentānaṃ vasena ‘‘uppādo bhayaṃ, anuppādo khema’’nti tatiyavāro vutto. Eseva nayo chaṭṭhavārādīsupi. Ettha ca uppādo viseso, bhayaṃ visesitabbaṃ sāmaññabhāvatoti satipi dvinnaṃ padānaṃ samānādhikaraṇabhāve liṅgabhedo gahito. Yathā ‘‘dukkhasamudayo ariyasacca’’nti (dī. ni. 3.354; ma. ni. 3.374). Esa nayo ‘‘gati bhaya’’ntiādīsupi.

Uppādo saṅkhārāti ettha pana sabbesaṃ saṅkhārānaṃ uppādaṃ sāmaññena gahetvā saṅkhārā bhedato vihitā sabbatthakameva tesaṃ vibhāgato vipassiyamānattāti vacanabhedo kato.

Āyūhanaṃ paṭisandhiṃ ‘‘dukkha’’nti passatīti sambandho. Ñāṇaṃ ādīnave idanti ādīnave visayabhūte idaṃ pañcavatthukaṃ ñāṇaṃ veditabbaṃ. Ñāṇaṃ santipadeti santipade ninnādibhāvena ṭhitaṃ idaṃ ñāṇanti attho.



我来帮您直译这段巴利文：
4.238）等。六外处如同村落杀贼，因为在一切方面都具有杀害性。因此说："比丘们，'村落杀贼'，这是六外处的称谓。比丘们，眼被可意不可意的色所害"等。由贪火等十一种火。因为这样说：
"比丘们，眼是燃烧的。被什么燃烧？被贪火、嗔火、痴火、生、老、死、愁、悲、苦、忧、恼所燃烧。"（相应部4.28）等。
诸行如疮等的相似性在前已说。"无味"是指没有可品尝的，因为是苦的自性。"无乐"是指没有成就，因为以灾祸为终。在一切处如前所说无味无乐成为大过患聚而显现，这是其连接，如是在后面的"如有猛兽的丛林"等中也应当带入这样连接。
"有虎"是指有老虎。"捕食者"是鳄鱼等。"罗刹"是水罗刹。以"无乐无味"显示过患的遍满。因此对于修行者来说，在一切有等中一切诸行从舍弃来看相续地只显现为可怖。凡是可怖的，那就是有过患的。因此说"对他"等。
"此"是指过患智。"这样说"是指这个十事十二转庄严的，依顺推逆推的方式对它的词义解释在无碍解道中所说。
"生起是怖畏"是指诸行的生起以不安稳的意义而成为怖畏的事物。因为一切以生起为根本的都是具有一切事物的灾难。在"转起是怖畏"等中也是这个道理。"无生起"是指它没有生起，或者在证得它时诸行将来不生起，即是涅槃。它因为完全没有怖畏而成为最高安慰，所以以无畏义而为安稳。"寂静处"是指在一切诸行寂灭的不死处。以"无转起"等也是通过否定转起等来说涅槃。看见转起中的过患之后，紧接着依见寂止中的功德而迅速推动观智，依此而说第三转"生起是怖畏，无生起是安稳"。在第六转等中也是这个道理。这里虽然生起是差别，怖畏是应当差别的共相，虽然两个词是同位语但取不同性，如"苦集圣谛"。这个道理在"趣是怖畏"等中也是如此。
而在"生起诸行"中，总括取一切诸行的生起后，诸行以差别而安立，因为它们在一切处都以差别而被观察，所以作词的差别。
"见到励行、结生为'苦'"，这是其连接。"过患中的智"，应当了知这是在过患为所缘时的五事智。"寂静处中的智"，意思是这智住于寂静处以倾向等方式。

753. Kammapaccayā paccuppannabhave uppajjamānānaṃ saṅkhārānaṃ uppādo pākaṭataro hutvā upaṭṭhātīti āha ‘‘purimakammapaccayā idha uppattī’’ti. Pavattaṃ nāma idha pavattiyaṃ dhammappavattīti āha ‘‘uppannassa pavattī’’ti. Sabbampīti tiyaddhagataṃ rūpārūpaṃ ajjhattabahiddhādivibhāgaṃ sabbampi. Kammanti etarahi pavattaṃ kammaṃ. Ettha ca uppādapavattaāyūhanaggahaṇena paccuppannaddhapariyāpannā saṅkhārā gahitā, paṭisandhiggahaṇena anāgataddhapariyāpannā upādittā. Uppādaggahaṇena ca atītaddhapariyāpannā kammasaṅkhārā ulliṅgattā. Nimittaggahaṇena pana sabbepi gahitā. Yāya gatiyā sā paṭisandhi hoti sā nirayādibhedā gati sucaritaduccaritavasena gantabbattā, sā panatthato taṃtaṃkammaniyamitā bhavasamaññārahā vipākakkhandhā, kaṭattā ca rūpanti veditabbā. Khandhānaṃ nibbattananti sabbesampi khandhānaṃ nibbattanaṃ. Pākaṭā eva saccavibhaṅge lakkhaṇādivasena niddiṭṭhattā. Vatthuvasenāti ārammaṇasaṅkhātapavattiṭṭhānavasena. Yadi te pañceva vatthubhāvena icchitā, atha kasmā sesā vuttāti āha ‘‘sesā tesaṃ vevacanavasenā’’ti. Tena vipassakānaṃ ñāṇavipphārassa visayasaṃvaḍḍhanatthaṃ desanā vaḍḍhitāti dasseti.

Anvayato dassitassa ādīnavañāṇassa byatirekato dassanatthaṃ paṭipakkhañāṇadassanaṃ ‘‘yattha uppādo natthi, tattha sabbena sabbaṃ bhayampi natthī’’ti. ‘‘Bhayatupaṭṭhānena vā’’tiādinā pavattiṃ dassetvā nivattidassanaṃ buddhānaṃ, anubuddhānañca āciṇṇametaṃ yathā purimaṃ saccadvayaṃ dassetvā nirodhasaccadesanāti dasseti. Yathā loke kassaci ādīnavadassanaṃ niratthakampi hoti, na tathā idaṃ, idaṃ pana sātthakamevāti imamatthaṃ dassetuṃ ‘‘yasmā vā’’tiādi vuttaṃ. Tappaṭipakkhaninnaṃ cittaṃ hoti dāhābhibhūtassa sītaninnatā viya suṭṭhu diṭṭhādīnavato ekaṃsena muñcitukamyatābhāvato.

Bhayanti bhāyitabbaṃ. ‘‘Niyamato dukkha’’nti etenassa dukkhabhāvena bhāyitabbatāti bhāyitabbatā dukkhabhāvaṃ na byabhicaratīti dasseti. Vaṭṭāmisaṃ upādinnakkhandhāti vadanti. Tividhampi vaṭṭaṃ, vaṭṭasannissitañca vaṭṭāmisaṃ. Kilesehi āmasitabbato lokāmisaṃ, pañca kāmaguṇā . Kilesā eva kilesāmisaṃ. Saṅkhāramattamevāti ettha eva-saddena visaṅkhāraṃ nivatteti. Na hi tattha sāmisatālesopi atthīti. Matta-saddena pana aparipuṇṇataṃ vibhāveti. Na hi sabbasaṅkhāragataṃ sāmisanti. Tasmāti ‘‘bhaya’’nti vuttassa dukkhādibhāvena niyatattā. Yadi yaṃ bhayaṃ, taṃ dukkhādisabhāvameva, tathā sati bhayādīsu ekeneva atthasiddhi. Kasmā sabbāni gahitānīti anuyogaṃ manasi katvā āha ‘‘evaṃ santepī’’tiādi. Yathā tesu eva saṅkhāresu aniccato dukkhato anattato pavattivasena ākāranānattato anupassanānānattaṃ, evaṃ bhayākārādiākāranānattato pavattivasenevettha ñāṇassa nānattaṃ. Tattha bhayākārena pavattaṃ ñāṇaṃ bhayatupaṭṭhānañāṇaṃ, itarākāravasena pavattaṃ ādīnavañāṇanti daṭṭhabbaṃ.


我来 助您直译这段巴利文：
753. 因业缘在现有中生起的诸行的生起更加明显地显现，所以说"依前业缘在此生起"。转起即是在此转起中的法的转起，所以说"已生起者的转起"。"一切"是指三时的色无色，内外等差别的一切。"业"是指现在运行的业。这里以取生起、转起、励行，摄取现在时期所摄的诸行，以取结生，取未来时期所摄的。以取生起也暗示取过去时期所摄的业行。而以取相则摄取一切。
结生所趣的那趣是地狱等差别的趣，因为依善行恶行而应去，这从意义上应当了知是被各种业所决定的，应得有的称谓的异熟蕴，及所作色。"蕴的生起"是指一切蕴的生起。在谛分别中以相等方式说明故而明显。"依事"是指依称为所缘的转起处所。如果它们只是以五事为所欲，那为何说其余的呢？所以说"其余依它们的同义语"。由此显示为了增长观行者的智的广大而扩展教说。
为了显示以顺推所显示的过患智的逆推而显示对立智："哪里没有生起，哪里就完全没有怖畏"。"以怖畏现起等"显示转起后显示还灭，这是诸佛和随觉者的惯行，如同显示前两谛后说灭谛。为了显示如在世间某人的见过患可能无义，但这不是这样，这实在有义，所以说"或因为"等。心倾向于其对立，如为热所压迫者倾向寒冷，因为善见过患者必定想要解脱。
"怖畏"是指应当怖畏的。以"必然是苦"显示它以苦性而应当怖畏，即应当怖畏性不离苦性。说轮回食是取蕴。三种轮回和依轮回的是轮回食。因为被烦恼所染着而为世间食，即五种欲乐。烦恼即是烦恼食。"只是诸行"，这里"只"字排除无为。因为在那里连食性的痕迹都没有。而"只"字显示不圆满。因为不是一切诸行都有食性。"因此"是因为所说的"怖畏"必然是苦等性。如果凡是怖畏就必然是苦等性，如此则在怖畏等中以一个就能成就义。为何取一切呢？考虑到这个质问而说"虽然如此"等。如同对那些诸行以无常、苦、无我的方式运行，由于行相差别而有随观差别，同样地在这里智的差别只是由于怖畏行相等行相差别的运行方式。其中以怖畏行相而运行的智是怖畏现起智，以其他行相而运行的是过患智，应当如此理解。


Yasmā ādīnavañāṇassa visayabhāvena vuttā pannarasāpi atthā uppādādīsu pañcasveva antogadhā, tattha ca ñāṇaṃ anvayabyatirekavasena pavattanato dasavidhaṃ hoti. Tasmā āha ‘‘dasa ñāṇe pajānātī’’ti. Pajānanañca sātisayaṃ visayagatasammohavigamena asammūḷhaṃ, attanipi asammūḷhamevāti attānampi pajānantaṃ viya hotīti katvā vuttaṃ. Tenāha ‘‘paṭivijjhati sacchikarotī’’ti. Dvinnanti dvīsu kusalasaddayogena hi bhummatthe sāmivacanaṃ yathā ‘‘kusalā naccagītassā’’ti (jā. 2.22.94). Kusalatāti karaṇe paccattavacananti āha ‘‘dvinnaṃ kusalatāyā’’ti. Dvinnanti vā dvinnaṃ ñāṇānaṃ vasenāti attho. Pavattiyā yāthāvato diṭṭhatāya tappaṭipakkhato santipadaṃ suvinicchitameva hutvā upaṭṭhāti. Tenassa cittaṃ paramadiṭṭhadhammanibbānādimicchāgāhavasena na vicalati. Tattha suparidiṭṭhādīnavattāti āha ‘‘nānādiṭṭhīsu na kampatī’’tiādi. Sesamettha uttānatthameva.

Ādīnavānupassanāñāṇaṃ niṭṭhitaṃ.

Nibbidānupassanāñāṇakathāvaṇṇanā

754.Saṅkhāragateti sabbasmiṃ tebhūmake saṅkhāre. Nibbindatīti ñāṇanibbidena nibbedaṃ āpajjati. Tathābhūto ca tattha ukkaṇṭhanto, anabhiramanto ca nāma hotīti vuttaṃ ‘‘ukkaṇṭhati nābhiramatī’’ti.

Tattha anabhiramaṇassa upamaṃ dassetuṃ ‘‘seyyathāpī’’tiādi vuttaṃ. Anotattadahaṃ parikkhipitvā ṭhitesu dviyojanasatubbedhesu yathākkamaṃ sānuañjanarajatasuvaṇṇasattaratanamayesugandhamādanakāḷakelāsasudassanacittakūṭabhedesu pañcasu himavato mahāsikharesu pacchimo cittakūṭapabbato nāma. Sīhapapātādīsu sattasu mahāsaresu.

Suvaṇṇapañjareti suvaṇṇamaye sīhapañjare. Pakkhittoti niruddho. Tividhe sugatibhaveti kāmasugatiādike tividhe sampattibhave.

Hatthapādavālavatthikosehi bhūmiphusanehi sattahi patiṭṭhitoti sattapatiṭṭho. Nagaramajjhe nābhiramati dvārapañjaranāḷanādiavabādhanabhayena. Diṭṭheti adhimuttipubbakena anvayadassanena diṭṭhe. Tenāha ‘‘tanninnatappoṇatappabbhāramānaso’’ti.

Nibbidānupassanāñāṇaṃ niṭṭhitaṃ.

755.Taṃ panetanti nibbidāñāṇamāha. Ñāṇadvayenāti bhayatupaṭṭhānādīnavānupassanāñāṇadvayena. Yasmā bhayato dissamānā eva saṅkhārā mahādīnavā, nibbinditabbā ca hutvā upaṭṭhahanti, tasmā ekampi taṃ ñāṇaṃ tathābhāvanābalappattiyā avatthāvisesayuttaṃ tividhakiccasāmatthiyavantaṃ hotīti vuttaṃ ‘‘atthato eka’’nti. Tenāha ‘‘sabbasaṅkhāre’’tiādi.

Tayidaṃ tāsaṃ anupassanānaṃ matthakappattivasena vuttaṃ, ādimhi pana bhinnasabhāvā eva pavattanti. Uppādesīti pātvākāsi, vibhāvesīti attho.

Muñcitukamyatāñāṇakathāvaṇṇanā

756.Na sajjati bahvādīnavatāya diṭṭhattā. Muñcitukāmaṃ nissaritukāmaṃ hoti anādikālikassa khandhassa pariññāyamānattā. Muñcitukāmatā tato attānaṃ nibbedhetukāmatā nissaritukāmatā apagantukāmatā. Pañjarapakkhittoti pañjarena samoruddho. Evamādayoti ādi-saddena ādittaaṅgāraupasaṭṭhadesabyāḷasāpadākulavanagahanādīnaṃ saṅgaho daṭṭhabbo.

Muñcitukamyatāñāṇaṃ niṭṭhitaṃ.

Paṭisaṅkhānupassanāñāṇakathāvaṇṇanā


我来为您直译这段巴利文：
由于作为过患智的对象而说的十五种内容都包含在生起等五种之中，其中智由于随顺和反对而转起成为十种。因此说"了知十种智"。了知是殊胜的，因为对境界的愚痴已消除而无迷惑，对自己也同样无迷惑，就像了知自己一样，所以这样说。因此说"证悟、亲证"。"两种"是由于善音联系，所以用领格，如"善于歌舞"。"善巧"是施设格，因此说"以两种善巧"。或者"两种"是依据两种智的意思。由于如实见到运作，所以寂静之境作为其对治而清晰地显现。因此他的心不为最上现法涅槃等邪执所动摇。其中由于善见过患，所以说"不为种种见解所动摇"等。这里其余的意思都很明显。
过患随观智终。
厌离随观智释义
754. "在诸行中"是指一切三界诸行。"厌离"是以智厌离而获得厌离。如是成就者对此感到不满、不乐，所以说"不满、不乐"。
其中为显示不乐的譬喻而说"譬如"等。环绕无热恼池而立的、高二百由旬的、依次由青玉、银、黄金、七宝所成的五座雪山大峰，即香醉山、黑山、白山、善见山、画峰山中的最后一座称为画峰山。在狮子跃等七大湖中。
"金笼中"是指金制的狮子笼中。"被关"是被禁闭。"三种善趣有"是指欲界善趣等三种圆满的生存。
以手、足、尾、衣、腰带七处着地而立足，故称七处立足。在城中不乐是因为门窗栏杆等的压迫恐惧。"所见"是由于确信为先的类比观察而见到。因此说"心倾向、趋向、倾注于彼"。
厌离随观智终。
755. "此"是说厌离智。"二智"是怖畏现起和过患随观二智。因为诸行被见为可怖时，即显现为大过患，成为应当厌离的，所以由于如是修习力的成就，那一智具备特殊状态，能成就三种作用，因此说"实质上是一"。所以说"一切诸行"等。
这是就那些随观达到顶点而说的，但是最初则是以不同自性而转起。"生起"是显现、明了的意思。
欲解脱智释义
756. 不执着是因为已见到多种过患。欲求解脱、欲求出离是因为无始轮回的蕴正被遍知。欲求解脱即是欲求从其中解脱、欲求出离、欲求离去。"被关在笼中"是被笼子完全束缚。"如是等"是以等字摄取被火烧、被炭火逼迫、被野兽充满的密林等。
欲解脱智终。
返照随观智释义

757.‘‘Sabbabhava…pe… muñcitukāmo’’ti vatvā puna sabbasmā saṅkhāragatāti sabbaggahaṇaṃ sātisayamuttidassanatthaṃ adhikavacanaṃ aññamatthaṃ bodhetīti. Yañhi saṅkhārehi ananubandhassa muñcanaṃ, taṃ sātisayaṃ muñcanaṃ. Taṃ pana vuccamānāya paṭisaṅkhānupassanāya hotīti taṃ dassetuṃ ‘‘puna te evaṃ saṅkhāre’’tiādi vuttaṃ. Tilakkhaṇaṃ āropetvā saṅkhārapariggaṇhanaṃ pubbepi katanti punaggahaṇaṃ. Bhavādigatassa saṅkhārassa aparitulitassa abhāvato ‘‘te’’ti vuttaṃ. Anupassanākārassa apubbassapi atthitāya ‘‘eva’’nti vuttaṃ. Idāni vuccamānākārenāti hi attho. Saṅkhārānaṃ pariggaṇhanaṃ nāma paripuṇṇalakkhaṇavaseneva hotīti ‘‘tilakkhaṇaṃ āropetvā’’ti vuttaṃ.

Anaccantikatotiādīsu yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Paṭhamena ādi-saddena ‘‘ādiantavantato niccapaṭikkhepato’’ti evamādīnaṃ saṅgaho.

Dutiyena ‘‘udayabbayapaṭipīḷanato sukhapaṭikkhepato’’ti evamādīnaṃ saṅgaho.

Ajaññatoti amanuññato, asobhanato vā. Jegucchatoti ‘‘dhī’’ti jigucchitabbato. Paṭikkūlatoti abhiruciyā paṭilomanena paṭikkūlabhāvato. Na maṇḍanena hatā amaṇḍanahatā, amaṇḍanena sakkā etesaṃ subhabhāvaṃ hantunti attho. Amaṇḍanena vā tesaṃ asubhatā pākaṭā hotīti amaṇḍanahatā. Maṇḍanena vā na hantabbasabhāvā ‘‘asūriyapassā’’ti viya amaṇḍanahatā. Tato amaṇḍanahatabhāvatoti rūpasaṅkhāre sandhāya vadati. Virūpatoti asundarato. Paṭighasaṃyojanavatthutāya passante attani bandhatīti bībhacchaṃ ativiya virūpaṃ. Yaṃ diṭṭhamattameva domanassuppattinimittaṃ hoti. Ajaññajigucchanīyatā hi gūthaṃ viya pariccajitabbaṃ vā bībhacchaṃ. Idha ādi-saddena ‘‘asucito amanāpato’’ti evamādīnaṃ saṅgaho.

Catutthena ādi-saddena ‘‘apariṇāyakato attapaṭikkhepato’’ti evamādīnaṃ saṅgaho.

758.Ayanti yogāvacaro. Muñcanassāti puna ananubandhanatthaṃ sumuttamuñcanassa. Upāyasampādanatthanti aniccādivasena suṭṭhu pariggaṇhanaṃ parimaddanā upāyo, tassa sādhanatthaṃ.

Macchagahaṇatthaṃ udake tattha tattha khipanti etanti khippaṃ, macchānaṃ gahaṇakūṭapaṃ. Oḍḍāpesīti osāresi, khipīti attho. Sappanti kaṇhasappaṃ. Gahaṇeti yathāgahitaṃ sappaṃ achaḍḍetvā gahaṇe. Hatthaṃ nibbeṭhetvāti sappena attano bhogena veṭhitaṃ hatthapadesaṃ nibbeṭhetvā mocetvā. Āvijjhitvā āveṭhikappahāpanena bhametvā. Nissajjitvāti chaḍḍetvā.

Tatthātiādi upamāsaṃsandanaṃ. Tattha āditovāti viññutaṃ pattakāle. Ghanavinibbhogaṃ katvāti kammaṭṭhānaṃ gahetvā samūhādighanaggahaṇaṃ bhinditvā. Sumuttanti bhāvanapuṃsakaniddeso ‘‘visamaṃ candimasūriyā parivattantī’’tiādīsu (a. ni. 4.70) viya. Saṅkhārānaṃ niccādiākārena upaṭṭhātuṃ asamatthatā aniccasaññādibhedāya vipassanāya sātisayaṃ balavabhāvappattiyā, sā ca saṅkhārānaṃ aniccādiākārassa suṭṭhutaraṃ sallakkhaṇenāti āha ‘‘tilakkhaṇāropanena…pe… pāpetvā’’ti. Yathā hi nibbuddhakaraṇe balavatarena paṭimallena tattha tattha muṭṭhippahārādinā vimathito itaro tena yujjhituṃ asamatthataṃ pāpito hoti. Na kevalaṃ asamatthataṃ pāpitova hoti, atha kho maraṇamattaṃ dukkhaṃ vā maraṇaṃ vā pāpuṇāti, evametepi saṅkhārā evaṃ dubbalabhāvaṃ pāpitā upariñāṇānubhāvena nibbisevanataṃ, sabbaso bhaṅgañca pāpuṇantīti.



我来为您直译这段巴利文：
757. 说"一切存在...欲求解脱"之后，再说"一切诸行"，这一切的重复是为了显示殊胜的解脱，是表达另一含义的额外说法。因为从诸行中不执着的解脱，那是殊胜的解脱。而那是由将要说的返照随观而成就的，为了显示这点而说"再次对那些诸行"等。虽然之前已经以三相摄取诸行，但这是再次摄取。因为没有不被观察到的属于有等的诸行，所以说"那些"。由于有未曾有的随观方式，所以说"如是"。意思是以现在将要说的方式。诸行的摄取是依完整相的缘故，所以说"以三相观察"。
关于"非恒常"等，应该说的在前面已经说过。第一个"等"字摄取"有始终故，否定常故"等。
第二个摄取"生灭逼迫故，否定乐故"等。
"不可爱"是指不悦意，或不美好。"厌恶"是指应当"呸"地厌弃。"违逆"是由于与喜好相违而成为违逆性。不被装饰所害称为不被装饰所害，意思是可以用不装饰来破坏它们的美好性。或者由于不装饰而它们的不净性变得明显，故称不被装饰所害。或者不应以装饰来害的自性，如"不见日光"一样称为不被装饰所害。由于那不被装饰所害性，是指色诸行而说。"丑恶"是不美。由于是嗔恚结的所缘，系缚见者的自性，故为可厌，极其丑恶。仅仅见到就成为忧生起的因。因为不可爱厌恶性如粪便一样应当舍弃的称为可厌。这里"等"字摄取"不净故，不可意故"等。
第四个"等"字摄取"无导者故，否定我故"等。
758. "此"是指瑜伽行者。"解脱"是为了再不执着而完全解脱。"成就方便"是以无常等方式善加摄持，揉捏是方便，为了成就那个。
为捕鱼而在水中这里那里投入的称为投入物，即捕鱼的陷阱。"放置"是放入，即投入的意思。"蛇"是指黑蛇。"抓住"是指不放掉所抓的蛇。"解开手"是解开、释放被蛇以自己的身躯缠绕的手部。"摆动"是以除去缠绕而转动。"抛出"是舍弃。
"其中"等是譬喻的配合。其中"从开始"是指达到智慧的时候。"分析聚集"是指取业处，打破聚集等的执着。"完全"是中性词的表示，如"日月不规则运行"等中一样。诸行不能以常等相显现是因为无常想等的观智达到殊胜力量，而那是由于善加观察诸行的无常等相，所以说"以三相观察...使达到"。就像在摔跤中被更强的对手在这里那里以拳击等击败的人变得无法与之搏斗一样。不仅变得无法搏斗，而且会遭受濒死的痛苦或死亡，如是这些诸行也被如此削弱后，由于上位智的威力而达到不可亲近性和完全坏灭。

759.Ettāvatāti evaṃ ‘‘anaccantikato’’tiādinā parocattālīsāya ākārehi saṅkhārānaṃ aniccādibhāvasallakkhaṇavasappavattena paṭisaṅkhānena.

Aniccato manasikarototiādīsu yaṃ vattabbaṃ, taṃ bhayatupaṭṭhānakathāyaṃ (visuddhi. 2.750) vuttanayameva.

Ayaṃ pana viseso – ‘‘paṭisaṅkhā’’ti padassa ‘‘jānitvā’’ti atthaṃ vatvā paṭisaṅkhānuppajjanakiriyānaṃ samānakhaṇattā asatipi pubbāparakālatte saddavohāramattena evaṃ vuttanti dassento ‘‘kāma’’ntiādimāha. Tena ‘‘kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjati hetupaccayā (paṭṭhā. 1.1.53), nihantvā timiraṃ sabbaṃ, uggatoyaṃ divākaro’’ti ca evamādīsu viya samānakālavasenāyaṃ saddapayogoti. Tathā manañca dhamme ca paṭhamaṃ paṭicca pacchā na manoviññāṇassa uppatti, evamidhāpīti dassetuṃ ‘‘manañca paṭiccā’’tiādi vuttaṃ. Ediso saddapayogo yebhuyyena loke pubbakālavaseneva dissatīti pubbakālavaseneva idhāpi taṃ dassetuṃ ‘‘ekattanayena vā…pe… veditabba’’nti āha. Tassattho – aparāparaṃ uppannesu ñāṇesu purimassa vasena paṭisaṅkhānakiriyā, tadaññassa vasena uppajjanakiriyā ca yojetabbā, na ca tāni bhedato apekkhitabbāni ekasantānapatitatāya ekattanayavasena gahitattāti. Itarasmiṃ padadvayeti ‘‘pavattaṃ paṭisaṅkhā, nimittañca pavattañca paṭisaṅkhā’’ti imasmiṃ padadvaye.

Paṭisaṅkhānupassanāñāṇaṃ niṭṭhitaṃ.

Saṅkhārupekkhāñāṇakathāvaṇṇanā

760. Saṅkhārānaṃ aniccadukkhākārādipariggaṇhanavasena pavattampi paṭisaṅkhānupassanāñāṇaṃ visesato anattākārapariggaṇhanapadhānanti vuttaṃ ‘‘sabbe saṅkhārā suññāti pariggahetvā’’tiādi. Tasmiñhi sati saccasampaṭivedho ijjhati, na asati. Tadabhāvato hi aniccadukkhalakkhaṇapaññāpakampi sarabhaṅgasatthārādīnaṃ sāsanaṃ aniyyānikameva jātaṃ. Atha vā tesaṃ niccasārādīhi rittakaṃ sandhāya ‘‘sabbe saṅkhārā suññāti pariggahetvā’’ti vuttaṃ. Yañhi yato rittakaṃ, taṃ tena suññanti. Saṅkhārānaṃ attasuññatāya duviññeyyabhāvato anekavāraṃ paṭividdhāyapi suññatānupassanāya daḷhībhāvāpādanatthaṃ ‘‘puna suññamida’’ntiādi āraddhaṃ. Tattha yadaggena saṅkhārā anattatā, tadaggena anattaniyā. Sati hi attani attaniyena bhavitabbanti vuttaṃ ‘‘suññamidaṃ attena vā attaniyena vā’’ti. Dvikoṭikanti dviaṃsikaṃ, attānaṃ neva disvā ñāṇacakkhunā paccakkhato, anumānato ca tassa anupalabbhanīyatoti adhippāyo. Paraṃ aññaṃ sattaṃ, saṅkhāraṃ vā parikkhārabhāve attano sukhadukkhasādhanabhāve ṭhitaṃ na disvāti yojanā. Puna pariggaṇhātīti sambandho. Etthāti etasmiṃ suññatānupassanādhikāre.

Kvacīti katthaci ṭhāne, kāle, dhamme vā. Atha vā kvacīti ajjhattaṃ, bahiddhā vā. Attano attānanti sakattānaṃ. ‘‘Ayaṃ kho bhavaṃ brahmā mahābrahmā…pe… seṭṭho sajitā vasī pitā bhūtabhabyāna’’ntiādinā (dī. ni. 


我来帮您直译这段巴利文：
759.这些是指通过像"非究竟"等四十多种方式，以观察诸行无常等性质的方式进行思维。
关于"从无常角度思维"等内容，应当按照《清净道论》恐怖现起章节中所说的方法理解。
这里有一个特别之处 - 解释"思维"这个词的含义为"了知"，由于思维和生起这两个动作是同时发生的，即使没有前后时序，也只是从语言表达的角度这样说，因此提到"欲望"等。这就像"因缘和合而生起善法"、"驱散一切黑暗，太阳升起"等例子中那样，是从同时性的角度来使用语言的。同样，意识和法首先互相依缘，然后才有意识的生起，这里也是如此，因此说"缘于意识和法"等。这种语言用法在世间大多显示为前后关系，所以这里也用前后关系来说明"依一性之理...应当理解"。其含义是：在相继生起的诸智中，依前者而有思维的作用，依其他而有生起的作用，但由于它们都属于同一相续，从一性的角度理解，不应该分别看待。在其他两个词组中即"思维转起，思维相及转起"这两个词组中。
思维随观智已终。
行舍智解释
760.虽然思维随观智是通过把握诸行无常、苦等行相而运作，但特别以把握无我相为主，因此说"把握一切行皆空"等。因为有此智才能通达真理，没有则不能。正因为缺少这个，即使是显示无常、苦特相的沙罗婆伽（古代印度的一位导师）等人的教法也变得不能出离。或者，针对它们离于常性等而说"把握一切行皆空"。因为凡是离于某物的，即说它是空无那个。由于诸行的无我性难以了知，为了使即使多次证悟的空性观更加坚固，才开始说"再次[观察]此是空"等。其中，诸行是无我的程度，就是无我所的程度。因为若有我，必定有我所，所以说"此中空无我或我所"。"两端"是指两个方面，即既不能用智眼亲见我，也不能推理得知我的意思。"不见他"的意思是说，不见其他有情或行作为资具、作为自己苦乐的成因而住。再次观察，这是关联。"在此"是指在这空性随观的论述中。
"某处"是指某个处所、时间或法。或者"某处"是指内在或外在。"自我"是指自己的我。"此梵天是大梵天...最上、创造者、自在主、生类之父"等。

1.42) parehi parikappitaṃ attānañca kassaci kiñcanabhūtaṃ na passatīti dassento ‘‘kassacī’’tiādimāha. Tattha parassāti ‘‘parajāti, paro puriso’’ti ca evaṃ gahitassa. Na ca mama kvacanīti ettha mama-saddo aṭṭhāne payuttoti āha ‘‘mama-saddaṃ tāva ṭhapetvā’’ti. Parassa cāti attato aññassa. ‘‘Paro puriso’’ti evaṃbhūto attho mamatthāya ṭhito, tassa vasena mayhaṃ sabbaṃ sijjhatīti evaṃ ekaccadiṭṭhigatikaparikappitavasena paraṃ attānaṃ tañca attano kiñcanabhūtaṃ na passatīti dassento ‘‘na ca kvacanī’’tiādimāha. Ettha ca nāhaṃ kvacanīti sakaattano abhāvaṃ passati. Na kassaci kiñcanatasminti sakaattano eva kassaci anattaniyataṃ passati. Na ca mamāti etaṃ dvayaṃ yathāsaṅkhyaṃ sambandhitabbaṃ. Atthīti paccekaṃ. Na ca kvacani parassa attā atthīti parassa attano abhāvaṃ passati. Tassa parassa attano mama kiñcanatā na catthīti parassa attano anattaniyataṃ passati. Evaṃ ajjhattaṃ, bahiddhā ca khandhānaṃ attattaniyasuññatā suddhasaṅkhārapuñjatā catukoṭikasuññatāpariggaṇhanena diṭṭhā hoti. Tena vuttaṃ ‘‘evamaya’’ntiādi.

761.‘‘Chahākārehī’’tiādinā niddesādīsu tattha tattha āgate pakāre suññatānupassanāya paribrūhanaṃ saṅgahetvā dasseti. Tattha chahākārehīti chahi gahaṇākārehi, gahetabbākārehi vā. Niccenāti ‘‘nicco’’ti parikappitena attanā vā aññena vā kenaci. Niccenāti vā niccabhāvena. Dhuvādayo ‘‘nicco’’ti gahitasseva gahetabbākārā. Tabbibhāgena hi imassa chakkatā. Tattha niccatā nāma kūṭaṭṭhatā. Dhuvabhāvo thiratā. Sadā bhāvitā sassatatā. Nibbikāratā avipariṇāmadhammatā. Yāva jarāmaraṇāti peyyālaṃ akatvā pariyosānapadameva dasseti.

762. Na sāranti asāraṃ, natthi etassa sāranti nissāraṃ. Sārato apagataṃ, sāraṃ vā tato apagatanti sārāpagataṃ. Keci panettha ‘‘niccasārasārena vā sukhasārasārena vā attasārasārena vā’’ti pāḷīti adhippāyena ‘‘asāraṃ nissāraṃ sārāpagata’’nti padattayaṃ eko suññatāpariggahākāro, aññathā satteva ākārā siyuṃ, na aṭṭhāti vadanti. Apare pana ‘‘subhasārasārenātipi pāḷiyaṃ atthīti ‘asāraṃ nissāraṃ sārāpagata’nti idaṃ padattayaṃ ‘niccasārasārenā’tiādīsu paccekaṃ yojetabba’’nti vadanti. Setavacchoti setavaruṇako. ‘‘Minarukkho’’tipi vadanti. Pāḷibhaddakoti kiṃsuko.

763. Niccasārādīnaṃ abhāvato rittato passati. Parittato, lāmakattā vā tucchato. Attasārābhāvena suññato. Sayaṃ anattatāya anattato. Issariyassa abhāvato, kenaci issariyaṃ kāretuṃ asakkuṇeyyatāya ca anissariyato. Pheṇapiṇḍena bhājanādiṃ kātukāmassa viya rūpassa niccatādiṃ kātukāmassa taṃ na sijjhati, sakaicchāvasena vā kāci kiriyā natthīti akāmakāriyato. ‘‘Evaṃ rūpaṃ hotu, mā eva’’nti alabbhanīyato. Sayaṃ aññassa vase na vattati, nāpi aññaṃ attano vase vattetīti avasavattakato. Yasmiṃ santāne sayaṃ tassa paro viya avidheyyatāya parato. Kārakādi viya kāraṇehi, phalena ca vivittato. Na hi kāraṇena phalaṃ, phalena vā kāraṇaṃ sagabbhaṃ tiṭṭhati. Esa nayo vedanādīsupi.



我来 助您翻译这段巴利文：
1.42.为表明不见他人所设想的自我及任何执着之物，故说"任何"等。其中"他人的"是指"他种、他人"等所取。在"我无处"中，"我"字用在不当处，故说"先放下'我'字"。"他人的"是指除自我以外的。为表明不见某些邪见者所设想的"他人"这样的事物是为我而存在，一切都依其而成就的这种他我，以及那成为自己执着之物，故说"无处"等。这里"我无处"是见到自我的不存在。"于任何[处]皆非执着"是见到自我对任何[法]都无所属性。"非我的"这两者应当按次配合。"有"是各别[说的]。"无处有他人的我"是见到他人之我的不存在。"他人之我对我非执着"是见到他人之我的无所属性。如是通过四重空性观察，见到内外诸蕴离我我所，纯为诸行之聚。因此说"如是"等。
761.以"以六行相"等，显示摄集《义释》等处所说的诸种空性随观的增长方式。其中"以六行相"是指以六种认知方式，或应当认知的方式。"以常"是指以设想为"常"的我或其他任何。或"以常"是指以常性。坚、恒等是对所取为"常"的应当认知的行相。因为通过[常的]分类而成为六种。其中常性即是不变性。坚性是稳固性。恒有性是永恒性。无变异性是不变异法性。"乃至老死"等只显示最后一词而不作省略。
762"非坚实"是不坚实，即无坚实者。"离坚实"是离开坚实，或坚实离开于此。有些人在此认为经文说"以常坚实或乐坚实或我坚实"，因此"不坚实、无坚实、离坚实"这三词是一种空性观察方式，否则将成为七种行相而非八种。其他人则说经文中还有"以净坚实"等，因此"不坚实、无坚实、离坚实"这三词应当各别配合"以常坚实"等。"白牛"即白色的牛。也有人说是"米那树"。"波离跋陀迦"是基姆苏迦树。
763.因无常性等而见其为空虚。因微小，或因低劣而见其为虚无。因无我坚实性而见其为空。因自身无我性而见其为无我。因无自在性，或因不能被任何[法]使其自在而见其为无自在。如欲以泡沫团造作器皿等，欲使色法成为常等都不能成就，或因无任何随自己意欲的作用而见其为非如意所作。因不能得到"愿色如是，勿如是"而见其为不可得。因自身不随他转，也不能使他随自转而见其为不自在。因在某相续中如他者般不随顺而见其为他。如作者等与诸因及果相离而见其为离。因为因不与果同处，果亦不与因同处。对受等也是同样的道理。

764.Rūpaṃ na sattotiādīsu yo lokavohārena satto, rūpaṃ so na hotīti ayamattho idha nādhippeto tassāvuttasiddhattā. Na hi loko rūpamattaṃ ‘‘satto’’ti voharati, bāhirakaparikappito pana attā ‘‘satto’’ti adhippeto. So hi tehi rūpādīsu sattavisattatāya paresaṃ sañjāpanaṭṭhena ‘‘satto’’ti vuccati, rūpaṃ so na hotīti attho. Suññatāpariggaṇhanañhetanti. Esa nayo na jīvotiādīsupi. Tattha jīvanaṭṭhena jīvo. Naranaṭṭhena netubhāvena naro. ‘‘Ahamasmī’’ti mānuppattiṭṭhānatāya māno ettha vāti pavattatīti mānavo. Thiyati ettha gabbhoti itthī. Padhānabhāvena puri setīti puriso. Āhito ahaṃmāno etthāti attā. Paccattaṃ tassa tassa ahaṃkāravatthutāya ‘‘aha’’nti ca diṭṭhigatikehi attā vuccati, rūpaṃ pana tādisaṃ na hotīti suññatāpariggaṇhanavidhiṃ dassetuṃ ‘‘rūpaṃ na satto’’tiādi vuttaṃ. Tasmā aṭṭhahipi padehi rūpassa attasuññatāva dassitā. Itarehi catūhi tassa kiñcanatābhāvo. Tattha na mamāti mayhaṃ attano santakaṃ na hoti, tathā aññassa attano santakaṃ na hoti, kassacipi attano santakaṃ na hoti attanoyeva abhāvato. ‘‘Na attaniya’’nti padena pakāsito evattho pariyāyantarehi tīhipi padehi pakāsito. Esa nayo vedanādīsupi.

765. Heṭṭhā kalāpasammasanassa daḷhabhāvāya vuttasammasananayāpi suññatānupassanāya daḷhabhāvāya saṃvattantīti dassento ‘‘tīraṇapariññāvasenā’’tiādimāha. Tattha bhayassa ahiṃsanena asaraṇato. ‘‘Saraṇa’’nti gahetuṃ ayuttatāya asaraṇībhūtato. ‘‘Anassādato’’ti idaṃ pāḷiyaṃ natthi. Sati ca tecattālīsa ākārā siyuṃ. Rūpappavattiyaṃ sabbādīnavūpaladdhiyā ādīnavato. ‘‘Samudayato atthaṅgamato’’ti idaṃ dvayaṃ yathā aniccato dassanaṃ panāḷikāya, niccasāravirahadīpanena vā suññatāvibhāvanaṃ hoti, evaṃ suññatāvibhāvananti katvā vuttaṃ. Tathā ‘‘yaṃ kho rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ rūpassa assādo’’ti (saṃ. ni. 3.26) dassanaṃ paccayapaccayuppannatāvibhāvanena suññatāvibhāvanaṃ. ‘‘Yaṃ rūpaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ rūpassa ādīnavo’’ti (saṃ. ni. 3.26) ca dassanaṃ niccatādisuññatābhāvanato. Tathā ‘‘yo rūpe chandarāgavinayo chandarāgappahānaṃ, idaṃ rūpassa nissaraṇa’’nti evaṃ samudayādidassanānaṃ, itaresañca yathārahaṃ suññatānupassanānubrūhanatā daṭṭhabbā. Yaṃ pana ādīnavato dassanaṃ, pubbe vatvāpi puna vacanaṃ assādapaṭikkhepato dassanaṃ sandhāya vuttanti veditabbaṃ. Sesaṃ heṭṭhā vuttanayameva. Vedanādīsupi dvācattālīsa ākārā netabbāti āha ‘‘vedanaṃ…pe… viññāṇaṃ aniccato…pe… nissaraṇato passatī’’ti.

Vuttampi ca niddese etaṃ suññatāpariggaṇhanakathāsandassanaṃ ‘‘asukāya pāḷiyā ayaṃ niddeso’’ti dassanatthaṃ, tassa phalasandassanatthañca.



我来 助您翻译这段巴利文：
764.关于"色不是有情"等，这里不是指世俗言说中的有情，色不是那个[有情]的意思，因为这是不言自明的。因为世人不会把单纯的色称为"有情"，而是指外道所设想的我为"有情"。他们称其为"有情"，是因为它在色等法中执着，使他人产生认识，[所说的]意思是色不是那个[有情]。这是空性的观察。对于"非命"等也是同样的道理。其中，因有活命义故为命。因有引导义故为人。因是"我是"的慢心生起处故为摩纳婆。因是胎儿所住处故为女人。因最初躺卧故为男人。因安立我慢故为我。因是各自我执的所缘，被持邪见者称为"我"，而色不是这样的，为显示空性观察的方法，故说"色不是有情"等。因此以八种词显示色无我性。以其他四种[词]显示它无所属性。其中"非我所"是说不是我的所有物，同样不是他我的所有物，不是任何我的所有物，因为我本身不存在。以"非我所"词所显示的意义，也用其他三个词来显示。对受等也是同样的道理。
765.为显示前面所说的聚集思维方式能增强空性随观的力量，如同增强聚集思维的力量一样，故说"以度知遍知"等。其中，因不能止息怖畏故为无庇护。因不适合执为"庇护"故为成为无庇护。"无味"这词在圣典中没有。若有则应成四十三种行相。因在色的运转中见到一切过患故为过患。"从生起到灭没"这两项，如同通过观无常的方式，或通过显示离常性等来彰显空性一样，因为能彰显空性故而说。同样，"缘于色而生起乐和喜悦，这是色的味"的观察，通过显示因缘和缘生来彰显空性。"色是无常、苦、变异法，这是色的过患"的观察，是由于修习常性等空性。同样，"对色的欲贪调伏、欲贪断除，这是色的出离"，如是对生起等的观察，以及其他[观察]，应当随其所应理解为增长空性随观。而关于过患的观察，虽然前面已说过，再次提及是针对否定可爱味的观察，应当如是理解。其余如前所说。对受等也应当引申为四十二种行相，故说"观受...乃至...识为无常...乃至...出离"。
在《义释》中也说了这空性观察的论述，是为了显示"这是某经文的义释"，以及显示它的果报。

766. Evaṃ tīraṇapariññāvasena paccekaṃ khandhesu dvācattālīsāya ākārehi suññataṃ pariggahetvāpi tividhānupassanāvaseneva bhāvanaṃ anuyuñjantassa saṅkhārupekkhāñāṇuppattīti dassento ‘‘evaṃ suññato’’tiādimāha. Tattha pariggaṇhantoti sammasanto. Bhayañca nandiñca vippahāyāti ajjhupekkhakatāya saṅkhārānaṃ vipattiṃ nissāya uppajjanakabhayañceva tesaṃ sampattiṃ nissāya uppajjanakapītiñca pajahitvā. Atha vā bhayatupaṭṭhānavasena uppajjanakañāṇabhayañca sammasanavasena uppajjanakapītisaṅkhātaṃ nandiñca pahāya. Na hi sabbaso suññatāya diṭṭhāya bhayanandīnaṃ avasaro atthi, atha kho upekkhāva saṇṭhāti. Tenāha ‘‘saṅkhāresu udāsīno hotī’’ti. Tattha yena micchāgāhena anudāsīnatā siyā, tadabhāvaṃ dassento ‘‘ahanti vā mamanti vā na gaṇhātī’’ti āha. Idānissa udāsīnatāya upamaṃ dassento ‘‘vissaṭṭhabhariyo viya puriso’’tiādimāha.

Tattha anudāsīnatāpubbikā udāsīnatā vuccamānā idha opammatthaṃ pharatīti dassetuṃ ‘‘iṭṭhā kantā’’tiādi vuttaṃ. Ativiya naṃ mamāyeyya itthīnaṃ sāṭheyyakūṭeyyavaṅkeyyādīnaṃ ajānanato. Muñcitukāmo hutvāti muñcitukāmova hutvā, taṃ vissajjeyya nirapekkhatāya vasenevāti adhippāyo. Ayaṃ yogāvacaro. Muñcitukāmatāya uddhaṃ yāva saṅkhārupekkhāñāṇaṃ na uppajjati, tāva pavattā vipassanā paṭisaṅkhānupassanā evāti āha ‘‘paṭisaṅkhānupassanāya saṅkhāre pariggaṇhanto’’ti.

Patilīyatīti ekapassena nilīyati nilīnaṃ viya hoti. Patikuṭatīti saṅkucati. Paṭivaṭṭatīti vivaṭṭati. Na sampasāriyatīti na visarati, abhirativasena na pakkhandatīti attho.

Iccassāti iti evaṃ assa yogino.

767. Tikkhavisadasūrabhāvena saṅkhāresu ajjhupekkhane sijjhamāne taṃ panetaṃ saṅkhārupekkhāñāṇaṃ anekavāraṃ pavattamānaṃ paripākagamanena anulomañāṇassa paccayabhāvaṃ gacchantaṃ nibbānaṃ santato passati nāma. Tathābhūtañca sabbaṃ saṅkhārappavattaṃ vissajjetvā nibbānameva pakkhandati nāma. Tayidaṃ idha ñāṇaṃ anulomagotrabhuñāṇehi saddhiṃ ekattaṃ netvā vuttaṃ ekattanayavasena . No ce nibbānaṃ santato passatīti tāva saṅkhārupekkhāñāṇassa aparipakkatamevāha. Samuddaṃ tarantīti sāmuddikā, saṃyattikā. Disājānanako kāko disākāko, lakkhaṇamattañcetaṃ yo koci tādiso sakunto veditabbo. Videsanti adesaṃ samudde aparicitaṭṭhānaṃ. Anugantvāti anu anu gantvā.

Tayidaṃ vipassanāñāṇaṃ. Piṭṭhaṃ vaṭṭayamānaṃ viyāti thūlathūlato vivecanavasena nipphoṭiyamānaṃ saṇhaṃ saṇhaṃ piṭṭhacuṇṇaṃ viya. Nibbaṭṭitakappāsanti nibbaṭṭitabījaṃ kappāsaṃ. Vihanamānaṃ viyāti dhanukena vihaññamānaṃ viya. Upamādvayenapi punappunaṃ sammasanena vipassanāñāṇassa sukhumatarabhāvāpattimāha. Yathā yathā hi vipassanābhāvanābalena tikkhā, visadā, sūrā ca hoti, tathā tathā sukhumatarāpi hotīti. Saṅkhāravicinaneti pavicayassa sikhāppattatāya saṅkhāresu viya tesaṃ vicinanepi udāsīnaṃ hutvā tividhānupassanāvasena tiṭṭhati pakārantarassa abhāvato. ‘‘Sattadhā aṭṭhārasadhā’’tiādinā vibhattāpi hi anupassanāpakārā aniccānupassanādīsveva tīsu antogadhāti matthakappattā vipassanā tāsaṃ eva vasena tiṭṭhati.



766. Evaṃ tīraṇapariññāvasena paccekaṃ khandhesu dvācattālīsāya ākārehi suññataṃ pariggahetvāpi tividhānupassanāvaseneva bhāvanaṃ anuyuñjantassa saṅkhārupekkhāñāṇuppattīti dassento ‘‘evaṃ suññato’’tiādimāha. Tattha pariggaṇhantoti sammasanto. Bhayañca nandiñca vippahāyāti ajjhupekkhakatāya saṅkhārānaṃ vipattiṃ nissāya uppajjanakabhayañceva tesaṃ sampattiṃ nissāya uppajjanakapītiñca pajahitvā. Atha vā bhayatupaṭṭhānavasena uppajjanakañāṇabhayañca sammasanavasena uppajjanakapītisaṅkhātaṃ nandiñca pahāya. Na hi sabbaso suññatāya diṭṭhāya bhayanandīnaṃ avasaro atthi, atha kho upekkhāva saṇṭhāti. Tenāha ‘‘saṅkhāresu udāsīno hotī’’ti. Tattha yena micchāgāhena anudāsīnatā siyā, tadabhāvaṃ dassento ‘‘ahanti vā mamanti vā na gaṇhātī’’ti āha. Idānissa udāsīnatāya upamaṃ dassento ‘‘vissaṭṭhabhariyo viya puriso’’tiādimāha.

Tattha anudāsīnatāpubbikā udāsīnatā vuccamānā idha opammatthaṃ pharatīti dassetuṃ ‘‘iṭṭhā kantā’’tiādi vuttaṃ. Ativiya naṃ mamāyeyya itthīnaṃ sāṭheyyakūṭeyyavaṅkeyyādīnaṃ ajānanato. Muñcitukāmo hutvāti muñcitukāmova hutvā, taṃ vissajjeyya nirapekkhatāya vasenevāti adhippāyo. Ayaṃ yogāvacaro. Muñcitukāmatāya uddhaṃ yāva saṅkhārupekkhāñāṇaṃ na uppajjati, tāva pavattā vipassanā paṭisaṅkhānupassanā evāti āha ‘‘paṭisaṅkhānupassanāya saṅkhāre pariggaṇhanto’’ti.

Patilīyatīti ekapassena nilīyati nilīnaṃ viya hoti. Patikuṭatīti saṅkucati. Paṭivaṭṭatīti vivaṭṭati. Na sampasāriyatīti na visarati, abhirativasena na pakkhandatīti attho.

Iccassāti iti evaṃ assa yogino.

767. Tikkhavisadasūrabhāvena saṅkhāresu ajjhupekkhane sijjhamāne taṃ panetaṃ saṅkhārupekkhāñāṇaṃ anekavāraṃ pavattamānaṃ paripākagamanena anulomañāṇassa paccayabhāvaṃ gacchantaṃ nibbānaṃ santato passati nāma. Tathābhūtañca sabbaṃ saṅkhārappavattaṃ vissajjetvā nibbānameva pakkhandati nāma. Tayidaṃ idha ñāṇaṃ anulomagotrabhuñāṇehi saddhiṃ ekattaṃ netvā vuttaṃ ekattanayavasena . No ce nibbānaṃ santato passatīti tāva saṅkhārupekkhāñāṇassa aparipakkatamevāha. Samuddaṃ tarantīti sāmuddikā, saṃyattikā. Disājānanako kāko disākāko, lakkhaṇamattañcetaṃ yo koci tādiso sakunto veditabbo. Videsanti adesaṃ samudde aparicitaṭṭhānaṃ. Anugantvāti anu anu gantvā.

Tayidaṃ vipassanāñāṇaṃ. Piṭṭhaṃ vaṭṭayamānaṃ viyāti thūlathūlato vivecanavasena nipphoṭiyamānaṃ saṇhaṃ saṇhaṃ piṭṭhacuṇṇaṃ viya. Nibbaṭṭitakappāsanti nibbaṭṭitabījaṃ kappāsaṃ. Vihanamānaṃ viyāti dhanukena vihaññamānaṃ viya. Upamādvayenapi punappunaṃ sammasanena vipassanāñāṇassa sukhumatarabhāvāpattimāha. Yathā yathā hi vipassanābhāvanābalena tikkhā, visadā, sūrā ca hoti, tathā tathā sukhumatarāpi hotīti. Saṅkhāravicinaneti pavicayassa sikhāppattatāya saṅkhāresu viya tesaṃ vicinanepi udāsīnaṃ hutvā tividhānupassanāvasena tiṭṭhati pakārantarassa abhāvato. ‘‘Sattadhā aṭṭhārasadhā’’tiādinā vibhattāpi hi anupassanāpakārā aniccānupassanādīsveva tīsu antogadhāti matthakappattā vipassanā tāsaṃ eva vasena tiṭṭhati.




我来帮你直译这段巴利文：
766
如此，通过审视遍知的方式，对每一蕴以四十二行相了知空性之后，依三种观照方式修习，生起行舍智。为显示这一点而说"如是空"等。其中，"观察"即思维。"舍弃恐惧与喜爱"是指由于舍心，放弃因诸行衰败而生起的恐惧，以及因诸行圆满而生起的欢喜。或者说，舍弃因畏惧现前而生起的智慧之怖，以及因思维而生起的喜悦。因为完全见到空性时，就没有恐惧和欢喜的余地，而是安住于舍念。因此说"对诸行保持舍心"。在此，为显示没有因邪执而不舍的情况，所以说"不执著'我'或'我所'"。现在为显示其舍心的譬喻，说"如同舍弃妻子的男人"等。
在此，为显示先有不舍后有舍的譬喻意义，故说"可意可爱"等。由于不知妇女的狡诈、欺骗、弯曲等行为，而极其爱著她。"想要舍弃"即确实想要舍弃，意思是依无执著而舍弃她。这个修行者，从想要舍弃开始，直到生起行舍智之前的观智，都是思择随观。因此说"以思择随观观察诸行"。
"退避"即退到一边，好像隐藏一样。"缩回"即收缩。"转离"即背离。"不舒展"即不散开，意思是不因喜著而趣入。
"如是于他"即如此对这位瑜伽行者。
767
当以锐利、清晰、勇猛的方式对诸行生起舍心时，这个行舍智多次生起，走向成熟，成为随顺智的缘，称为看见涅槃为寂静。如是一切行的活动都舍弃，称为趣入涅槃。这里将此智与随顺智、种姓智合为一体而说，是依一体之理。"若不见涅槃为寂静"是说行舍智尚未成熟。"渡海者"即航海者。"方向之鸟"指识别方向的乌鸦，这只是一个特征，应知指任何这样的鸟类。"异地"即非本地，在海中不熟悉的地方。"随行"即一再跟随。
这是观智。"如磨粉"即如同从粗到细筛选而成的细粉。"梳理的棉花"即去籽的棉花。"如打棉"即如用弓打散。以这两个譬喻说明由于反复思维，观智变得更加细腻。因为随着观智修习力量增强而变得锐利、清晰、勇猛时，也变得更加细腻。在简择诸行时，因达到观察的顶点，对诸行及其简择都保持舍心，依三种随观而住，因为没有其他方式。虽然以"七种、十八种"等方式分别，但这些观察方式都包含在无常随观等三种之中，所以圆满的观智只依这些而住。

768.Tatrāti tasmiṃ vimokkhamukhabhāvāpajjane, ariyapuggalavibhāgapaccayatthe ca. Idaṃ vipassanāñāṇaṃ. Tiṇṇaṃ indriyānanti saddhindriyasamādhindriyapaññindriyānaṃ. Ādhipateyyavasenāti sampayuttadhammānaṃ adhipatibhāvavasena. Aniccānupassanābahulassa hi saddhindriyaṃ balavaṃ hoti, dukkhānupassanābahulassa samādhindriyaṃ, anattānupassanābahulassa paññindriyanti tissannaṃ anupassanānaṃ vasena balavatarabhāvaṃ pattāni imāni tīṇi indriyāni vimokkhamukhabhāvaṃ āpādentīti āha ‘‘tividhānupassanā…pe… āpajjati nāmā’’ti. Tividhavimokkhamukhabhāvanti ettha ke pana tayo vimokkhā, kāni vā tīṇi vimokkhamukhānīti antolīne anuyoge vimokkhamukhādhīnattā vimokkhādhigamassa vimokkhamukhāni tāva dassento ‘‘tisso hi…pe… vuccantī’’ti vatvā ayañca attho pāḷito eva viññāyatīti dassento ‘‘yathāhā’’tiādimāha.

Lokaniyyānāyāti lokato nikkhamanāya, sattalokassa vā vaṭṭadukkhato nikkhamanāya. Paricchedaparivaṭumatoti udayabbayavasena paricchedato ceva parivaṭumato ca. Samanupassanatāyāti sammadeva anu anu passanāya saṃvattantīti sambandho. Aniccānupassanā hi saṅkhāre ādito udayena, antato vayena paricchinne passati. Ādiantavantatāya hi te aniccāti. Animittāya ca dhātuyāti sabbasaṅkhāranimittavirahato ‘‘animittā’’ti laddhanāmāya asaṅkhatāya dhātuyā. Cittasampakkhandanatāyāti paricchinditvā anulomañāṇādibhāvena sammadeva adhicittassa anupavisanatthāya. Appaṇihitāyāti rāgapaṇidhiādīnaṃ abhāvena ‘‘appaṇihitā’’ti laddhanāmāya. Suññatāyāti attasuññatāya ‘‘suññatā’’ti laddhanāmāya.

Gatinti nibbattiṃ. Saṅkhārānaṃ sabhāvavibhāvanena saṃvejiyamānaṃ cittaṃ sammāpaṭipattiyaṃ samuttejitaṃ nāma hotīti āha ‘‘manosamuttejanatāyāti cittasaṃvejanatāyā’’ti. Mamaṃkārena attaniyasaññitassa vatthuno sāmibhūto attā paṭhamaṃ parāmasīyati, tato attaniyanti āha ‘‘nāhaṃ, na mamāti evaṃ anattato samanupassanatāyā’’ti. Tīṇi padānīti paricchedaparivaṭuma, manosamuttejana, samanupassanapadānīti vadanti, ‘‘sabbasaṅkhāre’’tiādīni pana tīṇi vākyāni tīṇi padānīti veditabbāni. Tenevāti aniccānupassanādīnaṃ vasena tesaṃ tiṇṇaṃ padānaṃ vuttattā eva. Pañhavissajjaneti ‘‘aniccato manasi karoto kathaṃ saṅkhārā upaṭṭhahantī’’ti pañhassa vissajjane.



我来 门完整直译这段巴利文：
768
"于此"指在成为解脱门的过程中，以及在区分圣者类别的因缘义中。这是观智。"三根"即信根、定根、慧根。"以增上力"是指对相应诸法的增上作用。因为多修无常随观者，信根强盛；多修苦随观者，定根强盛；多修无我随观者，慧根强盛。依这三种随观而变得更强的这三根，能成为解脱门，因此说"三种随观......称为成为"。"成为三种解脱门"，对于这里什么是三种解脱，或什么是三种解脱门这个内在疑问，因为证得解脱依赖于解脱门，所以首先显示解脱门，说"三种......称为"，为显示这个意思从经文就可了知，而说"如说"等。
"出离世间"是从世间出离，或从有情世间的轮回苦中出离。"限定周遍"即依生灭而有限定及周遍。"随观"即完全地一再观察而趣向，这是关联。因为无常随观见到诸行以生为始，以灭为终的限定。由于有始终，所以它们是无常。"无相界"即因远离一切行相而得名为"无相"的无为界。"心倾向"即限定后以随顺智等方式，使增上心完全趣入。"无愿"即因无有贪欲意愿等而得名为"无愿"。"空性"即因空无我而得名为"空"。
"趣向"即生起。由于显示诸行的自性而令心悚惧，称为在正确修习中被激励，因此说"令意奋起即是令心悚惧"。以我所执著认为是我所的事物的主宰者我，首先被执取，然后是我所，因此说"以'非我，非我所'如是从无我随观"。"三句"有人说是限定周遍、意奋起、随观等句，但应知"一切诸行"等三个语句为三句。"由此"即因为依无常随观等说了这三句。"问答"即对"作意无常时诸行如何现起"这个问题的解答。

769. Evaṃ vimokkhamukhāni dassetvā idāni vimokkhe dassetuṃ ‘‘katame panā’’tiādi vuttaṃ. Aniccato manasi karontoti aniccānupassanaṃ anuyuñjanto. Adhimokkhabahuloti saddhindriyabahulo. Yassa visesato aniccānupassanā tikkhā sūrā hoti, tassa saddhindriyaṃ adhimattaṃ hoti. ‘‘Aniccā saṅkhārā’’ti hi ādito saddhāmattakena paṭipajjitvā vipassanāya ukkaṃsagatāya tarupallavādīsu viya maṇikanakādīsupi tesaṃ aniccataṃ sātisayaṃ paccakkhato passato ‘‘sammāsambuddho vata so bhagavā’’ti satthari saddhā balavatī pavattatīti so adhimokkhabahulo, adhimattasaddho ca hoti. Tassa aniccānupassanābahulatāya aniccākārato vuṭṭhānaṃ hotīti so ‘‘animittaṃ vimokkhaṃ paṭilabhatī’’ti vuttaṃ. Passaddhibahuloti dukkhānupassanaṃ anuyuñjanto ‘‘dukkhā saṅkhārā, tappaṭipakkhato sukho nirodho’’ti ca manasikāravasena nibbānassa santapaṇītasukhabhāvaṃ adhimuccanto abhiṇhaṃ pītipāmojjasamāyogato passaddhibahulo hoti. Tato ca adhimattasamādhindriyapaṭilābhena rāgapaṇidhiyā dūrībhāvato appaṇihitavimokkhasamadhigamo hotīti vuttaṃ ‘‘dukkhato…pe… paṭilabhatī’’ti. Vedabahuloti anattānupassanaṃ anuyuñjanto attasuññatāya nipuṇañāṇavisayattā ñāṇabahulo hoti. Tato ca adhimattapaññindriyapaṭilābhena mohassa dūrībhāvato suññatavimokkhasamadhigamo hotīti āha ‘‘anattato…pe… paṭilabhatī’’ti.

Yo aniccānupassanāya nimittavasena saṅkhāre pariggahetvā vipassanaṃ anuyuñjanto yattha idaṃ saṅkhāranimittaṃ sabbaso natthi, taṃ ‘‘animittaṃ nibbāna’’nti animittākārena adhimuccanto vuṭṭhānagāminimaggena ghaṭeti. Tassa maggo animittato nibbānaṃ sacchikarotīti vuccatīti āha ‘‘animittākārena nibbānaṃ ārammaṇaṃ katvā pavatto ariyamaggo’’ti. Svāyaṃ nibbānassa animittākāro neva maggena kato, na vipassanāya, atha kho sabhāvasiddho. Tadārammaṇatāya ca maggo animittoti vuccatīti dassento āha ‘‘animittāya dhātuyā uppannattā animitto’’ti. Yo dukkhānupassanāvasena paṇidhiyā dūrībhāvakaraṇena appaṇihitaṃ adhimuccanto , yo anattānupassanāvasena attūpaladdhiyā dūrībhāvakaraṇena suññataṃ adhimuccantoti ca ādinā yojetabbaṃ. Tenāha ‘‘eteneva nayenā’’tiādi.



我来帮你直译这段巴利文：
769
如是显示解脱门之后，现在为显示解脱而说"什么是"等。"作意无常"即修习无常随观。"多胜解"即多信根。对于特别以锐利勇猛方式修无常随观者，其信根增上。因为以"诸行无常"开始，仅以信心而修行，当观智增长时，如同在嫩叶等中那样，在宝石黄金等中也能特别清晰地见到它们的无常性，于是"世尊确实是正等觉者"，对导师的信心强烈运作，所以他多胜解，即增上信。由于他多修无常随观，从无常相出起，所以说"证得无相解脱"。"多轻安"即修习苦随观，以"诸行是苦，与之相对的灭是乐"的作意方式，胜解涅槃是寂静殊胜安乐，由于经常与喜悦相应而多轻安。由此获得增上定根，远离贪欲意愿，而证得无愿解脱，所以说"从苦......证得"。"多智"即修习无我随观，因为空无我性是微细智慧境界而多智。由此获得增上慧根，远离愚痴，而证得空解脱，所以说"从无我......证得"。
某人依无常随观以相的方式把握诸行修习观智，在此一切行相完全不存在，以"无相涅槃"而以无相相胜解，以出起趣向道努力。他的道被说为从无相证悟涅槃，因此说"以无相相缘取涅槃而转起的圣道"。这个涅槃的无相相不是由道造作，不是由观智造作，而是自性成就。因缘取它而道被称为无相，为显示这点说"因无相界生起故为无相"。某人依苦随观通过令意愿远离而胜解无愿，某人依无我随观通过令我执远离而胜解空性等，应如是配合。因此说"依此方式"等。

770. Yadi ariyamaggo tividhampi vimokkhanāmaṃ labhati, atha kasmā abhidhamme vimokkhadvayameva āgatanti codanaṃ sandhāyāha ‘‘yaṃ panā’’tiādi. Tattha tanti abhidhamme vimokkhadvayavacanaṃ. Nippariyāyato vipassanāgamanaṃ sandhāyāti ujukameva vipassanato maggassa nāmāgamanaṃ sandhāya vuttaṃ. Kasmā? Animittavipassanā āgamanīyaṭṭhāne ṭhatvā attano maggassa nāmaṃ dātuṃ na sakkoti. Kāmaṃ sutte ‘‘animittañca bhāvehi, mānānusayamujjahā’’ti (su. ni. 344) animittavipassanā kathitā, sā pana niccanimittadhuvanimittaattanimittāni ugghāṭentīpi sayaṃ nimittadhammesu eva caratīti sanimittāva hotīti. Apica abhidhammo nāma paramatthadesanā, animittamaggassa ca paramatthato hetuvekallameva. Aniccānupassanāvasena hi animittavimokkho kathito. Tattha ca saddhindriyaṃ adhimattaṃ hoti, taṃ ariyamagge ekaṅgampi na hoti, amaggaṅgattā attano maggassa nāmaṃ dātuṃ na sakkoti. Itaresu dukkhānupassanāya vasena appaṇihitavimokkho, anattānupassanāya vasena suññatavimokkho.

Tesu appaṇihitavimokkhena samādhindriyaṃ, suññatavimokkhena paññindriyaṃ adhimattaṃ hotīti tāni ariyamaggassa aṅgattā attano maggassa nāmaṃ dātuṃ sakkonti, na animittamaggo tadabhāvatoti keci. Ye pana vadanti ‘‘animittamaggo āgamanato nāmaṃ alabhantopi saguṇato ca ārammaṇato ca nāmaṃ labhatī’’ti, tesaṃ matena appaṇihitasuññatamaggāpi saguṇato eva, ārammaṇato eva ca nāmaṃ labheyyunti? Taṃ ayuttaṃ. Kasmā? Maggo hi dvīhi kāraṇehi nāmaṃ labhati sarasato ca paccanīkato cāti, sabhāvato ca paṭipakkhato cāti attho. Appaṇihitamaggo hi rāgapaṇidhiādīhi vimutto, suññatamaggo rāgādīhi suñño evāti te sarasato nāmaṃ labhanti. Tathā appaṇihitamaggo paṇidhissa paṭipakkho, suññatamaggo attābhinivesassa evāti te paccanīkato nāmaṃ labhanti, animittamaggo pana rāgādinimittānaṃ, niccanimittādīnaṃ vā abhāvena sarasato eva nāmaṃ labhati, no paccanīkato. Na hi so saṅkhāranimittārammaṇāya aniccānupassanāya paṭipakkho, sā panassa anulomabhāve ṭhitāti sabbathāpi abhidhammapariyāyena animittamaggo na labbhati. Tena vuttaṃ ‘‘taṃ nippariyāyato vipassanāgamanaṃ sandhāyā’’ti.

Yasmā suttantapariyāyena animittamaggo labbhati. Vuṭṭhānagāminī hi vipassanā yaṃ yaṃ sammasantī vuṭṭhānaṃ gacchati, tassa tassa vasena āgamanīyaṭṭhāne ṭhatvā attano maggassa nāmaṃ deti, tattha aniccato vuṭṭhahantassa maggo animitto hoti, dukkhato vuṭṭhahantassa appaṇihito, anattato vuṭṭhahantassa suññato, tasmā suttantasaṃvaṇṇanā esāti katvā idha tayopi vimokkhā uddhaṭā. Yaṃ pana paṭisambhidāmagge abhinivesanimittapaṇidhimuñcanaṃ upādāya tissannampi anupassanānaṃ tadāgamanavasena tadanvayassa maggassa ca suññatavimokkhādibhāvo niddiṭṭho, tassa pariyāyabhāve vattabbameva natthīti dassetuṃ ‘‘vipassanāñāṇaṃ hī’’tiādi vuttaṃ. Vipassanāñāṇaṃ paṭisambhidāmagge ‘‘appaṇihito, vimokkho’’ti ca kiñcāpi vuttanti sambandho.



我将为您直译这段巴利文:
770. 如果圣道能获得三种解脱的名称，那么为什么在阿毗达摩中只提到两种解脱呢？针对这个质疑而说"然而"等等。其中"那个"指在阿毗达摩中说的两种解脱。"就无比喻的观察而言"是指直接从观察而来的道的名称。为什么？无相观在所达到的阶位中无法给予自己的道以名称。诚然，在经中说"应修无相，应断我慢随眠"，虽然讲述了无相观，但是即使它破除常相、恒相、我相，但自身仍在相法中运行，所以仍是有相。而且，阿毗达摩是胜义谛的教说，无相道从胜义谛来说只是缺少因缘而已。无相解脱是依无常随观而说的。在那里信根特别强盛，它在圣道中不是一个支分，因为不是道支所以无法给予自己的道以名称。其他两种是：依苦随观而有无愿解脱，依无我随观而有空解脱。
在这些中，以无愿解脱定根特别强盛，以空解脱慧根特别强盛，因为它们是圣道的支分所以能给予自己的道以名称，而无相道因缺乏这些故不能——有些人这样说。然而有人说"无相道虽然从所达到的阶位得不到名称，但从功德和所缘能得到名称"，按照他们的观点，无愿道和空道也应只从功德和所缘得到名称？这是不正确的。为什么？因为道从两种原因得名：从自性和从对治，意思是从自体性和从对立面。无愿道是从贪欲意愿等解脱，空道确实是空无贪欲等，所以它们从自性得名。同样，无愿道是意愿的对治，空道是执着我见的对治，所以它们从对治得名。但是无相道只是从没有贪欲等相，或从没有常相等的自性得名，而不是从对治得名。因为它不是与行相所缘的无常随观相对立的，那个反而是与它相顺的，所以从一切阿毗达摩的说法来看都得不到无相道。因此说"就无比喻的观察而言"。
因为从经的说法可以得到无相道。导向出起的观察在观察什么而达到出起，就依那个在所达到的阶位中给予自己的道以名称，其中从无常出起者的道是无相，从苦出起者是无愿，从无我出起者是空，所以这是经的解释，在这里列举了三种解脱。而在《无碍解道》中依据舍离执着相和意愿而说三种随观及依此而来的道是空解脱等的情况，对于它的比喻性质是完全不用说的，为了显示这点而说"观智"等等。虽然观智在《无碍解道》中说为"无愿、解脱"等，这是相关联的。


Aniccānupassanāñāṇanti ‘‘aniccā saṅkhārā’’ti anupassanāvasena pavattañāṇaṃ. Niccato abhinivesaṃ muñcatīti ‘‘te niccā’’ti niccākārato pavattamicchābhinivesaviddhaṃsanavasena, tadanvayaṃ pana maggañāṇaṃ samucchedavasena muñcati. Itīti tasmā. Aniccābhinivesato rittatāya, vimuttatāya ca suññato vimokkho. Sesapadesupi eseva nayo.

Tanti tividhaṃ vipassanāñāṇaṃ. Tattha yassa pariyāyato, yassa ca nippariyāyato nāmalābho, taṃ dassetuṃ ‘‘saṅkhāranimittassā’’tiādi vuttaṃ. Na nippariyāyena, atha kho pariyāyenāti attho. Tasmāti nippariyāyakathābhāvato. Vimokkhadvayameva vuttaṃ abhidhammeti adhippāyo. Etthāti etasmiṃ vipassanādhikāre. ‘‘Tividhavimokkhamukhabhāvaṃ āpajjitvā’’ti etasmiṃ vā uddesavacane.

771.Tesaṃ vibhāgāyāti tesaṃ yathāvuttānaṃ sattannaṃ ariyapuggalānaṃ saddhānusāriādibhāvena vibhattasabhāvatāya.



我来直译这段巴利文：
无常随观智就是以"诸行无常"的随观方式运行的智慧。舍离对常的执着是指以破除"它们是常"这种常相的邪执着的方式，而随之而来的道智则以断除的方式舍离。"因此"就是为此。因为空无和解脱于常的执着，所以是空解脱。其他词句也是这个道理。
"那个"是指三种观智。为了显示其中哪个是比喻性的得名，哪个是无比喻性的得名，所以说"行相"等等。不是无比喻的，而是比喻的，这是意思。"因此"是因为不是无比喻的说法。意思是在阿毗达摩中只说两种解脱。"在这里"是指在这观察的论题中。或者是在"达到三种解脱门的状态"这个总说的语句中。
771. "为了区分他们"是指为了区分如前所说的七种圣者以信随行等的性质而有的差别本性。

772.Saddhindriyaṃ paṭilabhatīti saddhānusāribhāvitākāraṇabhūtaṃ adhimattaṃ saddhindriyaṃ paṭilabhati. Adhimokkhabahulatāya, saddhindriyādhimattatāya ca kāraṇaṃ heṭṭhā vuttameva. Apica ayamettha saṅkhepattho – aniccākārasallakkhaṇassa saddhābhibuddhiyā upanissayabhāvato tadanvaye magge saddhā tikkhatarā hoti, tena aṭṭhamako saddhānusārī nāma hoti. Sesesu sattasu ṭhānesūti paṭhamaphalato paṭṭhāya yāva aggaphalā sattasu ṭhānesu. ‘‘Sattasu ṭhānesū’’ti kasmā vuttaṃ, nanu sesesu chasu ṭhānesu saddhāvimutto, aggaphale pana sacāyaṃ arūpajjhānalābhī, ubhatobhāgavimutto hoti, no ce arūpajjhānalābhī, paññāvimutto, na saddhāvimutto. Abhidhamme hi –

‘‘Katamo ca puggalo saddhāvimutto? Idhekacco puggalo ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti, ‘ayaṃ dukkhanirodho’ti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tathāgatappaveditā cassa dhammā paññāya diṭṭhā honti, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, no ca kho yathādiṭṭhippattassa. Ayaṃ vuccati puggalo saddhāvimutto’’ti (pu. pa. 208) –

Ekaccāsavaparikkhayavacanato saddhāvimuttassa sekkhabhāvo viññāyati, na asekkhabhāvo. Aṭṭhakathāyañca ‘‘dve dhurāni, dve abhinivesā, dve sīsānī’’ti vacanato natthi arahato saddhāvimuttatāti? Saccametaṃ nippariyāyato. Nippariyāyakathā hi abhidhammo, idha pana pariyāyena evaṃ vuttaṃ. Yadi pariyāyato arahato saddhāvimuttatā, ko pana so pariyāyo? Saddhāvimuttanvayatā. Yo hi aggamaggakkhaṇe saddhāvimutto hoti, so aggaphalakkhaṇepi tadanvayatāya saddhāvimuttoti paṭisambhidāmagge pariyāyena vuttoti idhāpi tatheva vuttaṃ. Atha vā saddhāvimuttasadisatāya arahā saddhāvimutto. Kā panettha sadisatā? Yathā saddhāvimuttassa sekkhassa kilesakkhayo kuṇṭhena asinā kadalicchedasadiso ‘‘no ca kho yathādiṭṭhippattassā’’ti vacanato, evaṃ tadanvayassāpi arahatoti ayamettha sadisatā. Kiṃ pana nesaṃ kilesapahāne nānattaṃ atthīti? Natthi. Atha kasmā saddhāvimutto diṭṭhippattaṃ na pāpuṇātīti? Āgamanīyanānattena. Diṭṭhippatto hi āgamanamhi kilese vikkhambhento appakasirena akilamanto vikkhambhetuṃ sakkoti, saddhāvimutto kicchena kasirena vikkhambhetuṃ sakkoti. Apica paññāyapi nesaṃ vemattatā. Sā ca yāvatikā labbhatevāti vadanti. Evañca katvā paṭhamamaggādīsu satipi indriyasamatte saddhādīnaṃ tikkhatāvacanampi samatthitaṃ hoti.



我来直译这段巴利文：
772. "获得信根"是指获得成为信随行之因的强盛信根。由于胜解为主和信根强盛的原因在前面已经说过。而且这里的简要意思是：因为观察无常相是以信增上为近依，所以在随之而来的道中信更加锐利，因此第八者称为信随行。"在其余七个位置"是指从初果开始直到最上果的七个位置。为什么说"在七个位置"呢？难道不是在其余六个位置是信解脱，而在最上果中，如果他得到无色定就是俱分解脱，如果不得到无色定就是慧解脱，而不是信解脱吗？因为在阿毗达摩中说：
"什么是信解脱人？在这里某个人如实了知'这是苦'，如实了知'这是苦集'，'这是苦灭'，'这是趣向苦灭之道'。如来所说的诸法为他以慧见到，以慧见后他的某些漏已尽，但不如见至者那样。这称为信解脱人。"
因为说某些漏已尽，所以可知信解脱是有学，而不是无学。而且在注释书中说"两种担负，两种执着，两种首要"，所以阿罗汉没有信解脱性质，不是吗？这是就无比喻而言是真实的。因为阿毗达摩是无比喻的说法，但这里是以比喻这样说的。如果阿罗汉以比喻而有信解脱性质，那么是什么比喻呢？是随顺信解脱。因为在最上道的刹那是信解脱的人，在最上果的刹那也因随顺那个而称为信解脱，这在《无碍解道》中是以比喻说的，所以这里也是这样说的。或者阿罗汉因与信解脱相似而称为信解脱。这里什么是相似性？就像有学的信解脱者的烦恼断除如同以钝剑斩蕉，因为说"但不如见至者那样"，同样随顺他的阿罗汉也是如此，这就是这里的相似性。那么他们在断除烦恼上有差别吗？没有。那为什么信解脱不能达到见至呢？因为所达到的阶位不同。因为见至者在所达到的阶位中制伏烦恼时能够轻易无困难地制伏，而信解脱者则艰难困苦地才能制伏。而且他们在慧上也有差别。他们说这种差别一直都存在。这样的话，即使在初道等中诸根平等，说信等更锐利也是合理的。

773.Soti dukkhato vuṭṭhito. Sabbatthāti aṭṭhasupi ṭhānesu. Nanu ca aṭṭhakathāyaṃ ‘‘dve dhurānī’’ti niyamitattā paṭhamamaggakkhaṇe saddhānusārī vā siyā, dhammānusārī vā? Idha na saddhānusārī yutto, kāyasakkhitāpi arahato natthi. Abhidhamme hi –

‘‘Katamo ca puggalo kāyasakkhī? Idhekacco puggalo aṭṭha vimokkhe kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti. Ayaṃ vuccati puggalo kāyasakkhī’’ti (pu. pa. 208) –

Ekaccāsavaparikkhayavacanato kāyasakkhino sekkhabhāvova viññāyatīti? Saccametaṃ nippariyāyato, idha pana pariyāyena vuttaṃ. Ko pana so pariyāyoti? Kāyasakkhisadisatā. Upacārarūpajjhānasamādhito hi sātisayaṃ arūpasamādhisamphassaṃ laddhā nibbattīti ekaccāsavaparikkhayaṃ upādāya ‘‘kāyasakkhī’’ti vattabbapuggalena sātisayasamādhisamphassatadadhiṭṭhānāsavaparikkhayasāmaññaṃ apekkhitvā kāyasakkhī viya kāyasakkhīti arahā paṭisambhidāmagge vuttoti idhāpi tameva nayaṃ gahetvā arahatopi kāyasakkhitā vuttā. Suttantasaṃvaṇṇanā hesāti. Nippariyāyena pana paṭhamaphalato paṭṭhāya chasu ṭhānesu kāyasakkhī nāma hoti, so ca kho aṭṭhasamāpattilābhī, na vipassanāyāniko sukkhavipassako, upacāramattalābhī, rūpajjhānamattalābhī vā. Passaddhibahuloti ca passaddhisīsena samādhi vuttoti sātisayasamādhilābhī samathayānikova adhippeto, samathayānikasseva ca kāyasakkhibhāvo heṭṭhā vutto. Arūpajjhānanti catubbidhaṃ arūpajjhānaṃ. Tattha pana ekampi laddhā arahattaṃ patto ubhatobhāgavimutto eva hotīti imamatthaṃ dassetuṃ ‘‘arūpajjhāna’’micceva vuttaṃ, na ‘‘cattāri arūpajjhānānī’’ti. Tenāyaṃ catunnaṃ arūpasamāpattīnaṃ, nirodhasamāpattiyā ca vasena pañcavidho hoti. Esa nayo kāyasakkhimhipi. Dvīhi bhāgehi dve vāre vimuttoti ubhatobhāgavimutto.

774. Paññavato nipuṇatarā, gambhīrā ca atthā pākaṭā hutvā upaṭṭhahantīti anattato manasi karoto vedabahulatā, paññindriyapaṭilābho ca vutto. Dhammānusārī hoti paññindriyassa adhimattattā. Paññā hi idha ‘‘dhammo’’ti adhippetā ‘‘saccaṃ dhammo dhiti cāgo’’tiādīsu viya (jā. 1.1.57).

775. Yassā pāḷiyā vasena idha ariyapuggalassa saddhāvimuttādibhāvo vutto, taṃ pāḷiṃ dassetuṃ ‘‘vuttaṃ heta’’ntiādi āraddhaṃ, taṃ suviññeyyameva.



我来直译这段巴利文：
773. "他"是指从苦出起者。"在一切处"是指在八个位置中。难道不是在注释书中因为规定"两种担负"，所以在初道刹那只能是信随行或者法随行吗？这里信随行是不合适的，身证性也不属于阿罗汉。因为在阿毗达摩中说：
"什么是身证人？在这里某个人以身触住于八解脱，以慧见后他的某些漏已尽。这称为身证人。"
因为说某些漏已尽，所以可知身证是有学，不是吗？这就无比喻而言是真实的，但这里是以比喻说的。那么是什么比喻呢？是与身证相似。因为从近行和色界定得到殊胜的无色定之触而生起，所以依某些漏已尽而应称为"身证"的人，考虑到在殊胜定触和以此为基础断除漏方面的共同性，阿罗汉如同身证而称为身证，这在《无碍解道》中是这样说的，所以这里也采取这个方法而说阿罗汉也有身证性。因为这是经的解释。但就无比喻而言，从初果开始的六个位置中称为身证，而且是得到八等至者，不是纯观行者、只得到近行定者、或只得到色界定者。说"以轻安为主"是以轻安为首说定，意思是指得到殊胜定的止行者，前面说过只有止行者才是身证。"无色定"是四种无色定。为了显示即使得到其中之一而证得阿罗汉也是俱分解脱这个意思，所以只说"无色定"，而不说"四无色定"。因此这个（俱分解脱）依四无色等至和灭尽定而有五种。对身证也是这个道理。由两分两次解脱故称为俱分解脱。
774. 对于有慧者，更细微和深奥的义理变得明显而显现，所以说从无我作意者多受，获得慧根。因为慧根特别强盛故成为法随行。这里"法"是指慧，如在"真实、法、坚固、舍"等处一样。
775. 为了显示依据什么经文在这里说圣者有信解脱等性质，而开始说"这是所说"等等，这是很容易理解的。

776. ‘‘Saddhindriyassa adhimattattā saddhāvimutto’’ti evamādiatthassa sādhakaṃ aparampi vuttaṃ. ‘‘Saddahanto vimutto’’ti etena sabbathā avimuttassa saddhāmattena vimuttabhāvadassanena saddhāvimuttassa sekkhabhāvameva vibhāveti. Saddhāvimuttoti vā saddhāya adhimuttoti attho.

Phuṭṭhantaṃ sacchikatoti phuṭṭhānaṃ anantaraṃ phuṭṭhanto, phuṭṭhānaṃ arūpajjhānānaṃ anantaro kāloti adhippāyo, accantasaṃyoge cetaṃ upayogavacanaṃ, phuṭṭhānantarakālameva sacchikaraṇūpāyena sacchikātabbaṃ sacchākāsīti vuttaṃ hoti. Bhāvanapuṃsakaṃ vā etaṃ yathā ‘‘ekamanta’’nti (pārā. 2). Yo hi arūpajjhānena rūpakāyato, nāmakāyekadesato ca vikkhambhanavimokkhena vimutto, tena nirodhasaṅkhāto vimokkho ālocito pakāsito viya hoti, na pana kāyena sacchikato, nirodhaṃ pana ārammaṇaṃ katvā ekaccesu āsavesu khepitesu tena so sacchikatova hoti. Tasmā so sacchikātabbaṃ yathāālocitaṃ nāmakāyena sacchākāsīti kāyasakkhīti vuccati, na tu vimutto ekaccānaṃ āsavānaṃ aparikkhīṇattā. Diṭṭhantaṃ pattoti dassanasaṅkhātassa sotāpattimaggañāṇassa anantaraṃ pattoti vuttaṃ hoti. Paṭhamaphalato paṭṭhāya hi yāva aggamaggā diṭṭhippattoti. ‘‘Diṭṭhiyā patto’’ti vā pāṭho, catusaccadassanasaṅkhātāya diṭṭhiyā nirodhaṃ pattoti attho. Ime ca saddhāvimuttādayo tayo paramatthato apariyositañāṇakiccāti taṃ nayaṃ dassetuṃ ‘‘saddahanto vimuccatī’’tiādi vuttaṃ. Jhānaphassanti sātisayaṃ jhānaphassaṃ. Tena arūpajjhānaphasso saṅgahito hoti.

‘‘Dukkhā saṅkhārāti ñātaṃ hotī’’ti iminā dukkhasaccapaṭivedhamāha, ‘‘sukho nirodhoti ñātaṃ hotī’’ti iminā nirodhasaccapaṭivedhaṃ. Tadubhayena ca samudayamaggasaccapaṭivedhaṃ nānantariyakabhāvato. ‘‘Ñātaṃ hotī’’ti iminā dutiyamaggakiccaṃ, ‘‘diṭṭhaṃ hotī’’ti iminā tatiyamaggakiccaṃ, ‘‘viditaṃ hotī’’ti iminā catutthamaggakiccaṃ, ‘‘sacchikata’’nti iminā paṭhamaphalakiccaṃ, ‘‘phusita’’nti iminā sesaphaladvayakiccaṃ. Iti diṭṭhippattassa maggaphalañāṇabyāpāradassanāni imāni padānīti vadanti.



我来直译这段巴利文：
776. "因信根特别强盛故为信解脱"等义的另一个证明也已说过。通过"以信而解脱"这句话，显示完全未解脱者仅以信而有解脱性，由此阐明信解脱是有学性。或者"信解脱"的意思是以信而胜解。
"触后而证"是指触之后即刻，意思是触无色定之后的时间，这是表示完全结合的宾格用法，意思是说在触后的时间以证得的方法而证得。或者这是中性的情况语，如"一边"。因为以无色定从色身和部分名身以镇伏解脱而解脱者，对他来说称为灭的解脱似乎被观察、被显示，但不是以身证得，而当以灭为所缘而断某些漏时，他才是证得。因此他如所观察那样以名身证得应证之法，所以称为身证，但不是解脱，因为某些漏未尽。"见后而达"意思是说在称为见的初道智之后而达到。因为从初果开始直到最上道称为见至。或者读作"以见而达"，意思是以称为四谛之见而达到灭。这些信解脱等三种从胜义谛来说是未完成智慧作用的，为了显示这个道理而说"以信而解脱"等。"禅触"是殊胜的禅那之触。这包含了无色定之触。
"了知诸行是苦"这句话说的是通达苦谛，"了知灭是乐"这句话说的是通达灭谛。因为不间断性，这两句也说明了通达集谛和道谛。"了知"说的是第二道的作用，"见"说的是第三道的作用，"认知"说的是第四道的作用，"证得"说的是初果的作用，"触"说的是其余两果的作用。他们说这些词句是显示见至者的道果智的运作。

777.Itaresūti saddhānusāriādipadesu. Saddhaṃ anusaratīti āgamanīyaṭṭhāne ṭhitaṃ saddhaṃ anugacchati. Yathā sā tikkhā sūrā ahosi , maggakkhaṇepi tadanurūpameva pavattetīti attho. Saddhāya vā anusaratīti saddhāya kāraṇabhūtāya saccapaṭivedhassa anurūpaṃ sarati gacchati, paṭipajjatīti attho. Dvīhipi atthavikappehi saddhāya adhimattataṃyeva vibhāveti. Dhammānusārīti etthāpi eseva nayo. Ubhatobhāgavimuttoti dvīhi bhāgehi dve vāre vimutto, rūpakāyato ca nāmakāyato ca vikkhambhanavasena, samucchedavasena ca vimuttoti attho. Arūpajjhānena rūpakāyato ca nāmakāyekadesato ca vimutto, ariyamaggena nāmakāyato vimuttoti ubhohi bhāgehi dve vāre vimuttattā ubhatobhāgavimutto. Pajānanto vimuttoti paṭhamajjhānaphassena vinā parijānanādippakārehi cattāri ariyasaccāni jānanto paṭivijjhanto tesaṃ kiccānaṃ matthakappattiyā niṭṭhitakiccatāya visesena muttoti vimutto.

Ayaṃ panettha nippariyāyato saṅkhepakathā – yassa aniccākārato vuṭṭhānaṃ hoti, so adhimokkhabahulo saddhindriyassa tikkhabhāvena paṭhamamaggakkhaṇe saddhānusārī nāma hoti, majjhe chasu ṭhānesu saddhāvimutto. Aggaphalakkhaṇe paññāvimutto nāma hoti. Tathā yassa dukkhākārato vuṭṭhānaṃ hoti, tassa passaddhibahulatāya samādhindriyaṃ adhimattaṃ hoti dukkhupanisāya saddhāyapi tibbatarattā, dhuraniyamato ca. Sopi paṭhamamaggakkhaṇe saddhānusārī eva hoti, majjhe chasu ṭhānesu saddhāvimutto, ante paññāvimutto ca hoti. Yassa pana anattākārato vuṭṭhānaṃ hoti, so vedabahulo paññindriyassa tikkhabhāvena paṭhamamaggakkhaṇe dhammānusārī eva hoti, majjhe chasu ṭhānesu diṭṭhippatto, ante paññāvimutto eva hoti. Ime pana na aṭṭhavimokkhalābhino, aṭṭhavimokkhalābhī pana paṭhamamaggakkhaṇe saddhānusārī vā dhammānusārī vā siyā. Majjhe chasu ṭhānesu kāyasakkhī, pariyosāne ubhatobhāgavimuttoti.

Saṅkhārupekkhāñāṇaṃ.

778. Yaṃ taṃ vimokkhamukhabhāvaṃ āpajjitvā sattaariyapuggalavibhāgāya ca paccayo hotīti vuttaṃ, taṃ panetaṃ saṅkhārupekkhāñāṇaṃ. Purimena ñāṇadvayenāti muñcitukamyatāpaṭisaṅkhānupassanāñāṇadvayena atthatoekaṃ, pavattiākārabhedato nānanti adhippāyo. Yathāvuttamatthaṃ aṭṭhakathāya, pāḷiyā ca sādhetuṃ ‘‘tenāhū’’tiādi vuttaṃ. Muñcitukamyatāmuñcanupāyakaraṇañāṇānipi saṅkhāresu udāsīnabhāveneva pavattanato saṅkhārupekkhāsamaññāneva hontīti vuttaṃ ‘‘idaṃ saṅkhārupekkhāñāṇaṃ ekameva tīṇi nāmāni labhatī’’ti. Tena saṅkhārupekkhāvohāro muñcitukamyatādiñāṇasamudāyavisayoti dasseti.

780.Uppādādīnīti uppādapavattādiapadesena vutte saṅkhāre. Pariccajitukāmatāti tappaṭibandhachandarāgappahānena vissajjitukāmatā. Paṭisaṅkhānanti punappunaṃ tīraṇaṃ. Muñcitvāti nirālayabhāvāpattiyā apekkhāvissajjanavasena vissajjitvā. Avasāneti tathākaraṇassa uttarakālaṃ. Yāva nibbānasampakkhandanā na ijjhati, tāva vicinanepi udāsīnatāya ñāṇassa santānavasena pavattiṃ sandhāyāha ‘‘ajjhupekkhanaṃ santiṭṭhanā’’ti. Evanti ajjhupekkhanākārasāmaññato ‘‘muñcitukamyatā ca sā santiṭṭhanā cā’’ti vuttākārena.

781.Ime dhammāti ime ñāṇasaṅkhātā dhammā, ñāṇapariyāyo vā idha dhamma-saddo, tasmā imāni ñāṇānīti attho. Ekattāti ekasabhāvā.



777.Itaresūti saddhānusāriādipadesu. Saddhaṃ anusaratīti āgamanīyaṭṭhāne ṭhitaṃ saddhaṃ anugacchati. Yathā sā tikkhā sūrā ahosi , maggakkhaṇepi tadanurūpameva pavattetīti attho. Saddhāya vā anusaratīti saddhāya kāraṇabhūtāya saccapaṭivedhassa anurūpaṃ sarati gacchati, paṭipajjatīti attho. Dvīhipi atthavikappehi saddhāya adhimattataṃyeva vibhāveti. Dhammānusārīti etthāpi eseva nayo. Ubhatobhāgavimuttoti dvīhi bhāgehi dve vāre vimutto, rūpakāyato ca nāmakāyato ca vikkhambhanavasena, samucchedavasena ca vimuttoti attho. Arūpajjhānena rūpakāyato ca nāmakāyekadesato ca vimutto, ariyamaggena nāmakāyato vimuttoti ubhohi bhāgehi dve vāre vimuttattā ubhatobhāgavimutto. Pajānanto vimuttoti paṭhamajjhānaphassena vinā parijānanādippakārehi cattāri ariyasaccāni jānanto paṭivijjhanto tesaṃ kiccānaṃ matthakappattiyā niṭṭhitakiccatāya visesena muttoti vimutto.

Ayaṃ panettha nippariyāyato saṅkhepakathā – yassa aniccākārato vuṭṭhānaṃ hoti, so adhimokkhabahulo saddhindriyassa tikkhabhāvena paṭhamamaggakkhaṇe saddhānusārī nāma hoti, majjhe chasu ṭhānesu saddhāvimutto. Aggaphalakkhaṇe paññāvimutto nāma hoti. Tathā yassa dukkhākārato vuṭṭhānaṃ hoti, tassa passaddhibahulatāya samādhindriyaṃ adhimattaṃ hoti dukkhupanisāya saddhāyapi tibbatarattā, dhuraniyamato ca. Sopi paṭhamamaggakkhaṇe saddhānusārī eva hoti, majjhe chasu ṭhānesu saddhāvimutto, ante paññāvimutto ca hoti. Yassa pana anattākārato vuṭṭhānaṃ hoti, so vedabahulo paññindriyassa tikkhabhāvena paṭhamamaggakkhaṇe dhammānusārī eva hoti, majjhe chasu ṭhānesu diṭṭhippatto, ante paññāvimutto eva hoti. Ime pana na aṭṭhavimokkhalābhino, aṭṭhavimokkhalābhī pana paṭhamamaggakkhaṇe saddhānusārī vā dhammānusārī vā siyā. Majjhe chasu ṭhānesu kāyasakkhī, pariyosāne ubhatobhāgavimuttoti.

Saṅkhārupekkhāñāṇaṃ.

778. Yaṃ taṃ vimokkhamukhabhāvaṃ āpajjitvā sattaariyapuggalavibhāgāya ca paccayo hotīti vuttaṃ, taṃ panetaṃ saṅkhārupekkhāñāṇaṃ. Purimena ñāṇadvayenāti muñcitukamyatāpaṭisaṅkhānupassanāñāṇadvayena atthatoekaṃ, pavattiākārabhedato nānanti adhippāyo. Yathāvuttamatthaṃ aṭṭhakathāya, pāḷiyā ca sādhetuṃ ‘‘tenāhū’’tiādi vuttaṃ. Muñcitukamyatāmuñcanupāyakaraṇañāṇānipi saṅkhāresu udāsīnabhāveneva pavattanato saṅkhārupekkhāsamaññāneva hontīti vuttaṃ ‘‘idaṃ saṅkhārupekkhāñāṇaṃ ekameva tīṇi nāmāni labhatī’’ti. Tena saṅkhārupekkhāvohāro muñcitukamyatādiñāṇasamudāyavisayoti dasseti.

780.Uppādādīnīti uppādapavattādiapadesena vutte saṅkhāre. Pariccajitukāmatāti tappaṭibandhachandarāgappahānena vissajjitukāmatā. Paṭisaṅkhānanti punappunaṃ tīraṇaṃ. Muñcitvāti nirālayabhāvāpattiyā apekkhāvissajjanavasena vissajjitvā. Avasāneti tathākaraṇassa uttarakālaṃ. Yāva nibbānasampakkhandanā na ijjhati, tāva vicinanepi udāsīnatāya ñāṇassa santānavasena pavattiṃ sandhāyāha ‘‘ajjhupekkhanaṃ santiṭṭhanā’’ti. Evanti ajjhupekkhanākārasāmaññato ‘‘muñcitukamyatā ca sā santiṭṭhanā cā’’ti vuttākārena.

781.Ime dhammāti ime ñāṇasaṅkhātā dhammā, ñāṇapariyāyo vā idha dhamma-saddo, tasmā imāni ñāṇānīti attho. Ekattāti ekasabhāvā.



777.Itaresūti saddhānusāriādipadesu. Saddhaṃ anusaratīti āgamanīyaṭṭhāne ṭhitaṃ saddhaṃ anugacchati. Yathā sā tikkhā sūrā ahosi , maggakkhaṇepi tadanurūpameva pavattetīti attho. Saddhāya vā anusaratīti saddhāya kāraṇabhūtāya saccapaṭivedhassa anurūpaṃ sarati gacchati, paṭipajjatīti attho. Dvīhipi atthavikappehi saddhāya adhimattataṃyeva vibhāveti. Dhammānusārīti etthāpi eseva nayo. Ubhatobhāgavimuttoti dvīhi bhāgehi dve vāre vimutto, rūpakāyato ca nāmakāyato ca vikkhambhanavasena, samucchedavasena ca vimuttoti attho. Arūpajjhānena rūpakāyato ca nāmakāyekadesato ca vimutto, ariyamaggena nāmakāyato vimuttoti ubhohi bhāgehi dve vāre vimuttattā ubhatobhāgavimutto. Pajānanto vimuttoti paṭhamajjhānaphassena vinā parijānanādippakārehi cattāri ariyasaccāni jānanto paṭivijjhanto tesaṃ kiccānaṃ matthakappattiyā niṭṭhitakiccatāya visesena muttoti vimutto.

Ayaṃ panettha nippariyāyato saṅkhepakathā – yassa aniccākārato vuṭṭhānaṃ hoti, so adhimokkhabahulo saddhindriyassa tikkhabhāvena paṭhamamaggakkhaṇe saddhānusārī nāma hoti, majjhe chasu ṭhānesu saddhāvimutto. Aggaphalakkhaṇe paññāvimutto nāma hoti. Tathā yassa dukkhākārato vuṭṭhānaṃ hoti, tassa passaddhibahulatāya samādhindriyaṃ adhimattaṃ hoti dukkhupanisāya saddhāyapi tibbatarattā, dhuraniyamato ca. Sopi paṭhamamaggakkhaṇe saddhānusārī eva hoti, majjhe chasu ṭhānesu saddhāvimutto, ante paññāvimutto ca hoti. Yassa pana anattākārato vuṭṭhānaṃ hoti, so vedabahulo paññindriyassa tikkhabhāvena paṭhamamaggakkhaṇe dhammānusārī eva hoti, majjhe chasu ṭhānesu diṭṭhippatto, ante paññāvimutto eva hoti. Ime pana na aṭṭhavimokkhalābhino, aṭṭhavimokkhalābhī pana paṭhamamaggakkhaṇe saddhānusārī vā dhammānusārī vā siyā. Majjhe chasu ṭhānesu kāyasakkhī, pariyosāne ubhatobhāgavimuttoti.

Saṅkhārupekkhāñāṇaṃ.

778. Yaṃ taṃ vimokkhamukhabhāvaṃ āpajjitvā sattaariyapuggalavibhāgāya ca paccayo hotīti vuttaṃ, taṃ panetaṃ saṅkhārupekkhāñāṇaṃ. Purimena ñāṇadvayenāti muñcitukamyatāpaṭisaṅkhānupassanāñāṇadvayena atthatoekaṃ, pavattiākārabhedato nānanti adhippāyo. Yathāvuttamatthaṃ aṭṭhakathāya, pāḷiyā ca sādhetuṃ ‘‘tenāhū’’tiādi vuttaṃ. Muñcitukamyatāmuñcanupāyakaraṇañāṇānipi saṅkhāresu udāsīnabhāveneva pavattanato saṅkhārupekkhāsamaññāneva hontīti vuttaṃ ‘‘idaṃ saṅkhārupekkhāñāṇaṃ ekameva tīṇi nāmāni labhatī’’ti. Tena saṅkhārupekkhāvohāro muñcitukamyatādiñāṇasamudāyavisayoti dasseti.

780.Uppādādīnīti uppādapavattādiapadesena vutte saṅkhāre. Pariccajitukāmatāti tappaṭibandhachandarāgappahānena vissajjitukāmatā. Paṭisaṅkhānanti punappunaṃ tīraṇaṃ. Muñcitvāti nirālayabhāvāpattiyā apekkhāvissajjanavasena vissajjitvā. Avasāneti tathākaraṇassa uttarakālaṃ. Yāva nibbānasampakkhandanā na ijjhati, tāva vicinanepi udāsīnatāya ñāṇassa santānavasena pavattiṃ sandhāyāha ‘‘ajjhupekkhanaṃ santiṭṭhanā’’ti. Evanti ajjhupekkhanākārasāmaññato ‘‘muñcitukamyatā ca sā santiṭṭhanā cā’’ti vuttākārena.

781.Ime dhammāti ime ñāṇasaṅkhātā dhammā, ñāṇapariyāyo vā idha dhamma-saddo, tasmā imāni ñāṇānīti attho. Ekattāti ekasabhāvā.


我来 译这段巴利文:
777. "在其余的"即指随信行等词。"随信行"意为追随信仰,即立于可到达之处而追随信仰。其意为:正如那信仰锐利有力,在道之刹那也如是运作。或者"以信仰而随行"是以信仰为因而契合于真理证悟而行进、前进的意思。这两种解释都显示了信仰的殊胜。关于"随法行"也是同样的道理。"俱分解脱"意为从两个部分两次解脱,即从色身和名身以压制力和断除力而解脱的意思。以无色禅从色身和部分名身解脱,以圣道从名身解脱,因为从两个部分两次解脱故称俱分解脱。"了知而解脱"意为:离开初禅触等而以了知等方式知晓、通达四圣谛,由于其作用达到顶点、完成任务而特别解脱,故称解脱。
这里简要说明无比喻的要义:从无常相而出起者,以信根锐利而偏重于胜解,在初道刹那称为随信行者,在中间六处为信解脱,在最高果位时称为慧解脱。同样,从苦相而出起者,以轻安为主而定根殊胜,因为以苦为缘而信也更为强烈,且由确定的主导。此人在初道刹那也是随信行者,在中间六处为信解脱,最后为慧解脱。从无我相而出起者,以智为主而慧根锐利,在初道刹那即是随法行者,在中间六处为见至,最后即为慧解脱。这些人不是八解脱的获得者,而八解脱的获得者在初道刹那或为随信行或为随法行,在中间六处为身证,最后为俱分解脱。
行舍智。
778. 所说的"成为解脱门而成为七种圣者差别的缘"即是这行舍智。"以前二智"即欲脱智和审察智这两智,意思是实质上是一个,但在运作形态上有差异。为了以注释书和圣典证明上述意思,故说"因此他们说"等。欲脱智和寻求解脱方便智也因为以对诸行无关心的方式运作而都称为行舍,故说"此行舍智一个而得三名"。由此显示行舍之名是指欲脱智等诸智的总称。
780. "生起等"是指以生起、运作等名称所说的诸行。"欲舍弃"是指以断除对此的欲贪而想要舍弃。"审察"是指一再地观察。"解脱"是指以达到无执著而舍弃期待的方式而舍离。"最后"是指如此作之后的时期。只要未能趣入涅槃,即使在观察时也因智的无关心而相续运作,所以说"旁观、安住"。"如是"是指从旁观状态的共同性而说"欲脱和安住"的方式。
781. "这些法"是指这些称为智的法,或者这里"法"字是智的同义词,因此意思是这些智。"一性"是指同一本质。

782.Vuṭṭhānagāminī hoti vuṭṭhānagamanato. Saṅkhārupekkhādiñāṇattayassāti saṅkhārupekkhānulomagotrabhusaññitassa ñāṇattayassa. Kiccavasena pavattiṭṭhānavasenapi lokiyañāṇānaṃ upari ṭhitattā vuttaṃ ‘‘uttamabhāvaṃ pattattā’’ti. Nimittabhūtatoti vipassanāya ārammaṇabhūtato khandhapañcakato. Tenāha ‘‘abhiniviṭṭhavatthuto’’ti. Tañhi vipassanāya gocarakaraṇasaṅkhātena abhinivesena abhiniviṭṭhavatthunti pavuccati. Taṃ panetaṃ sasantatipariyāpannampi parato diṭṭhitāya ‘‘bahiddhā’’ti vuttaṃ. Tadeva hi ‘‘bahiddhā sabbanimittānī’’ti tattha tattha vuccati. Ajjhattapavattatoti sasantāne micchādiṭṭhipavattanaādito, tadanuvattakakilesakkhandhehi ca. Tañhi sasantatiyaṃ kilesappavattabhāvato, tannimittaṃ asati maggabhāvanāya uppajjanakaupādinnakkhandhapavattabhāvato ca tathā vuttaṃ. Vuṭṭhahanañca nesaṃ ārammaṇākaraṇaṃ, āyatiṃ anuppattidhammatāpādanañca. Ghaṭiyati attano anantarameva maggasamuppattito.

783.Tatrāti tasmiṃ ‘‘abhiniviṭṭhavatthuto vuṭṭhahanato’’ti saṅkhepavacane. Ajjhattabahiddhā rūpārūpapapañcakkhandhalakkhaṇattayavasena ayaṃ mātikā uddeso. Ajjhattaṃ abhinivisitvāti sasantatipariyāpannesu khandhesu vipassanaṃ paṭṭhapetvā. ‘‘Ajjhattā vuṭṭhātī’’ti idaṃ vuṭṭhānagāminiyā ajjhattadhammārammaṇattā pariyāyato vuttaṃ, nippariyāyato pana maggo sabbatopi vuṭṭhāti. Bahiddhā vuṭṭhātītiādīsupi eseva nayo. Ekappahārenāti ekajjhaṃ, taṃ pana ajjhattādivibhāgaṃ akatvā ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti (dī. ni. 1.298; saṃ. ni. 5.1081; mahāva. 16; paṭi. ma. 2.30) avibhāgena vuṭṭhānagāminiyā pavattivasena veditabbaṃ, tayidaṃ satthu sammukhā desanānusārena ñāṇaṃ pesentassa ñāṇuttarassa sambhavatīti vadanti.

784.Suddhaajjhattadassanamatteneva maggavuṭṭhānaṃ na hoti mamaṃkāravatthunopi pariññeyyattā maggasaṅkhātaṃ vuṭṭhānaṃ, maggena vā vuṭṭhānaṃ maggavuṭṭhānaṃ.

785.Rāsiṃ katvāti bhūtupādāyavasena duvidhaṃ antarabhedavasena anekabhedampi ‘‘ruppanaṭṭhena rūpa’’nti piṇḍato gahetvā. Yathā rūpe vipassanābhiniveso yebhuyyena vipassanāyānikassa, evaṃ arūpe vipassanābhiniveso yebhuyyena samathayānikassa hoti. Abhinivesoti ca vipassanāya pubbabhāge kattabbanāmarūpaparicchedo veditabbo. Tasmā paṭhamaṃ rūpapariggaṇhanaṃ rūpe abhiniveso. Esa nayo sesesupi.

786.Yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti kāmaṃ udayabbayapariggaṇhanaṃ abhinivesoti dassitaṃ, yathāupaṭṭhite pana rūpārūpadhamme, tesañca paccaye pariggahetvā saṅkhepeneva vipassanāñāṇaṃ cārento ñāṇuttaro yathānisinnova ñāṇapaṭipāṭiyā khippameva saccāni paṭivijjhanto ekappahārena pañcahi khandhehi vuṭṭhāti nāma. Aññathā ekeneva lokiyacittena pañcannaṃ khandhānaṃ pariggahaparijānanādīnaṃ asambhavato. Na hi sanidassanasappaṭighādiṃ ekajjhaṃ ārammaṇaṃ kātuṃ sakkā. Yassa pana ekavāraṃ ñāṇena phassitaṃ, puna taṃ phassitabbameva, tādisassa vasena vuttanti vadanti.



我来翻译这段巴利文：
782. 因为从[所缘]出起而成为出起道。"三种智"即指行舍、随顺和种姓这三智。因为在作用和运作处所方面都超过世间智,所以说"因达到最上状态"。"成为相"是指成为观察的所缘的五蕴。因此说"从已经专注的事物"。那即是以观察的所缘化为境界这样的专注而称为已专注的事物。虽然那包含在自相续中,但因为被视为外在而说"外"。因为那在诸处都被称为"外在的一切相"。"从内在运作"是指从自相续中邪见等的运作,以及从随顺于此的烦恼蕴。因为那在自相续中是烦恼运作的状态,且因为在未修道时是引生所执取蕴运作的状态,所以如此说。对它们的出起是不再作为所缘,且使其达到未来不生之性。因为在自己之后立即生起道而结合。
783. "此中"即在"从已专注的事物出起"这简略语中。这是关于内外、色无色、戏论、五蕴、三相的纲要列举。"内在专注"即在自相续所摄的诸蕴中开始观察。"从内出起"这是就出起道以内法为所缘而方便说的,但无方便说时道是从一切处出起。在"从外出起"等中也是同样的道理。"一次"即同时,这应当依不作内外等区分而以"凡是集起法,一切皆是灭法"这样不分别的出起道运作来理解,他们说这对在佛前依教说而送智的上智者是可能的。
784. 仅以见纯内是不能成为道出起,因为我执事物也需要遍知。称为道的出起,或由道而出起即是道出起。
785. "集为一堆"即依界和所造而为二类,依中间差别虽有多类,也以"以变坏义为色"而总括摄取。如同观行者主要是对色作观察专注,同样止行者主要是对无色作观察专注。"专注"应当理解为在观察之前应作的名色辨别。因此首先把握色是对色的专注。对其余的也是这个道理。
786. "凡是集起法,一切皆是灭法",虽然显示把握生灭是专注,但对上智者,把握已现起的色无色法及其诸缘后,简略地运用观智,如其所坐而依智的次第很快地通达诸谛,称为一次从五蕴出起。否则以一个世间心不可能把握、遍知等五蕴。因为不能同时把有见有对等作为所缘。他们说,对于一次以智触及后还需要再触及者,是就那样的人而说的。

788. Ettha ca abhiniveso akāraṇaṃ vuṭṭhānameva pamāṇaṃ, tasmā heṭṭhā vuttavimokkhaariyapuggalavibhāgāpi vuṭṭhānavasena sambhavantīti dassetuṃ ‘‘ettha ca yopī’’tiādi āraddhaṃ. Tattha tayopi janāti vuṭṭhānavasena bhede asatipi abhinivesavaseneva laddhaṃ bhedaṃ gahetvā vuttaṃ.

789.Saddhiṃpurimapacchimañāṇehīti bhayatupaṭṭhānādipurimañāṇehi ceva gotrabhuādipacchimañāṇehi ca saha. Uddānanti uddeso.

Yattha katthaci…pe… vaṭṭeyyuṃ taṃtaṃñāṇaṭṭhāniyassa upamāvatthuno labbhanato. Imasmiṃ pana ṭhāneti imasmiṃ vuṭṭhānagāminivipassanāpadese. Sabbanti sabbaṃ ñāṇaṃ, sabbaṃ vā ñāṇakiccaṃ pākaṭaṃ hoti vemajjhe ṭhatvā vibhāviyamānattā. Vuttā visuddhikathāyaṃ.

790.Nilīyitvāti upavisitvā. Parāmasitvāti vīmaṃsitvā.

Gayhupagaṃ adisvāti gahaṇayoggaṃ niccasārādiṃ adisvā. Cittassa vaṅkabhāvakarānaṃ māyādīnaṃ suṭṭhu vikkhambhanena anulomassa ujukasākhāsadisatā. Nibbānālocanato gotrabhuñāṇassa uddhaṃ ullokanasadisatā. Appatiṭṭhe nibbāne patiṭṭhitattā maggañāṇassa ākāse uppatanasadisatā.

791.Sappavissajjanaṃ viya gotrabhuñāṇaṃ sabbasaṅkhāragataṃ vissajjitvā nibbānassa ālambanato. Āgatamaggaṃ olokentassa ṭhānaṃ viya maggañāṇaṃ asammohapaṭivedhavasena attanopi dassanato. Abhayaṭṭhāne ṭhānanti abhayaṭṭhānaṃ sampattamāha, na tassa pāpuṇapaṭipattiṃ.

792. Attatthādīnaṃ anavabujjhanato ‘‘ahaṃ, mamā’’ti gahaṇassa niddokkamanasadisatā. Muñcitukamyatāggahaṇeneva paṭisaṅkhā santiṭṭhanāpi gahitā. Tissannampi tāsaṃ saṃsārato nikkhamanādhimuttatāya nikkhamanamaggolokanasadisatā. Magge diṭṭhe maggapaṭipatti viya anulome siddhe maggo siddho evāti anulomassa maggadassanasadisatā. Saṅkhāranimittato nikkhantattā ādittagharato nikkhamanaṃ viya gotrabhuñāṇaṃ. Vegenagamanaṃviya maggañāṇaṃ vissajjetabbagahetabbapadesesu sādhanakiccavisesayogato.

793. Parato na mamāyitabbato ca passitabbānaṃ khandhānaṃ ‘‘ahaṃ, mamā’’ti gahaṇassa rājagoṇānaṃ sakagahaṇasadisatā vuttā.

794. Sabhaye abhayadassanahetutāya khandhānaṃ ‘‘ahaṃ, mamā’’ti gahaṇassa yakkhiniyā saṃvāsasadisatā. Susānavijahanaṃ viya saṅkhārasusānaṃ vijahitvā nibbānārammaṇavasena pavattaṃ gotrabhu.

795.Puttagiddhinīti puttavacchalā. Ottappamānāti sārajjayamānā. Oḷārikaoḷārikalobhakkhandhādivikkhambhanena saṅkhārapariccajanato anulomassa tattheva dārakoropanasadisatā.

796.Vuṭṭhānagāminiyā…pe… dassanatthaṃ vuttā, na purimāsu viya bhayatupaṭṭhānādīsu ṭhitassa bhāyanādiākāradassanatthanti adhippāyo. Aparāparuppattito, cirānubandhato, dussahato ca vaṭṭadukkhasadisaṃ jighacchādukkhanti āha ‘‘saṃsāravaṭṭajighacchāyā’’ti. Kāyagatāsati eva bhojanaṃ kāyagatāsatibhojanaṃ. Sā panettha maggasampayuttā sammāsati kāyānupassanādikiccasādhanavasena amatarasaparibhogatāya ca ‘‘amatarasaṃ kāyagatāsatibhojana’’nti vuttā. Tenāha bhagavā ‘‘amataṃ te, bhikkhave, paribhuñjanti, ye kāyagatāsatiṃ paribhuñjantī’’tiādi (a. ni. 

我来翻译这段巴利文：
788. 此中专注不是原因,出起才是标准,因此为了显示前面所说的解脱和圣者差别也是依出起而有,故开始说"此中若有"等。其中"三种人"是虽然依出起没有差别,但取其依专注而得的差别而说的。
789. "连同前后诸智"即与怖畏现起等前面的诸智以及种姓等后面的诸智一起。"总说"即概要。
"在任何处...等"因为可以获得与每一智相应的譬喻事物。"在此处"即在此出起道观察的论述中。"一切"即一切智,或一切智的作用变得明显,因为站在中间而说明。在清净道说。
790. "坐下"即安坐。"触摸"即考察。
"不见可取"即不见常实等可执取的。因为善加镇伏使心成为曲性的诡诈等,随顺智如直树枝。因为观看涅槃,种姓智如向上仰望。因为安立于无所立的涅槃,道智如飞向虚空。
791. 种姓智如放蛇,因为舍弃一切行而缘取涅槃。道智如观察来路处,因为以无痴通达而自见。"立于无畏处"说的是已达到无畏处,不是达到它的行道。
792. 因为不了知自利等,所以"我、我所"执取如睡着。以欲脱摄取也包含了审察和安住。这三者因为倾向出离轮回,如观察出离之道。如见道而行道,随顺成就则道也成就,所以随顺如见道。种姓智因为离开行相,如从火宅出来。道智如快速行进,因为在应舍应取处具有特殊成就作用。
793. 因为不应执著为我所,所以说诸蕴当见为"我、我所"执取,如王牛的自执。
794. 因为在可怖中见无怖的原因,所以诸蕴的"我、我所"执取如与女夜叉同居。种姓以涅槃为所缘而运作,如离开墓地,即离开行的墓地。
795. "爱子"即疼爱儿子。"惭愧"即羞怯。因为镇伏粗重的贪蕴等而舍弃诸行,所以随顺如把婴儿放在那里。
796. 为了显示出起道...等而说,意思是不像前面那样为了显示住于怖畏现起等的怖畏等状态。因为一再生起、长期相续、难忍受,所以轮回苦如饥饿之苦,因此说"轮回轮转的饥饿"。身念住即是食物,称为身念住食物。这里它是与道相应的正念,因为以身随观等作用成就及以享受不死味的方式,所以说"不死味的身念住食物"。因此世尊说:"诸比丘,享受身念住者即是享受不死"等。

1.600).

Phalarasāmalakasiṅgīveramuggamāsādi anekaṅgasambhāraṃ.

Kapaṇāseribhāvādikaraṇena taṇhāsinehassa sītasadisatā. Maggatejanti ariyamaggasaṅkhātaṃ indaggiṃ.

Rāgaggiādayo ekādasaggī vūpasamanti etthāti ekādasaggivūpasamaṃ, nibbānaṃ.

Andhakāraparetoti caturaṅgasamannāgatena andhakārena kiñci attatthaṃ vā paratthaṃ vā kātuṃ asakkuṇeyyabhāvena abhibhūto. Ñāṇamayo āloko etissāti ñāṇālokā, maggabhāvanā.

Amatabhūtaṃ , amatabhāvasādhakaṃ vā osadhaṃ amatosadhaṃ, nibbānaṃ. Heṭṭhā attanā vuttameva saṅkhārupekkhābyāpāraṃ nigamanavasena dassento ‘‘tena vutta’’ntiādimāha.



我来翻译这段巴利文：
果味、油蔓菁、姜、绿豆、豆类等众多材料。
因为使人成为贫穷、乞食等状态,所以渴爱的润泽如寒冷。"道火"即称为圣道的帝释火。
因为在此平息贪火等十一火,所以称为十一火平息,即涅槃。
"被黑暗笼罩"即被具足四支的黑暗所制服,以至于不能做任何自利或利他的事。"智光"即道修习,因为它有由智慧构成的光明。
"不死药"即涅槃,是不死的,或成就不死性的药。说"因此说"等,是以结论的方式显示前面自己所说的行舍的作用。
provided by EasyChat

797. Nirālayatāya taṇhāvasena bhavādīsu avisaṭajjhāsayo hutvā tato saṅkucitacitto patilīnabhāvena carati pavattatīti patilīnacaro, tassa patilīnacarassa. Saṃsāre bhayassa ikkhanatāya bhikkhuno kāyacittavivekasiddhiyā vivittamāsanaṃ bhajamānassa. Sāmaggiyanti yuttaṃ, patirūpanti attho. Bhavaneti kāmabhavādike tividhepi bhave. So hi idha bhavanaṭṭhena bhavanti vutto. Na dassayeti anuppajjanavasena na dasseyya. Tassa taṃ adassanaṃ sāmaggiyanti buddhādayo ariyā āhūti yojanā.

Niyametvāti niyataṃ ekaṃsikaṃ katvā. Bojjhaṅgavisesaṃ, maggaṅgavisesaṃ, jhānaṅgavisesaṃ, paṭipadāvisesaṃ, vimokkhavisesanti visesasaddo paccekaṃ yojetabbo. Visesanti chasattabhāvo sattaṭṭhabhāvo pañcādibhāvoti imaṃ yathākkamaṃ bojjhaṅgādīnaṃ ariyamagge labbhamānabhedaṃ. Pādakajjhānanti maggassa āsannavuṭṭhānagāminiyā vipassanāya padaṭṭhānabhūtaṃ jhānaṃ. Vipassanāya ārammaṇabhūtāti maggāsannāya eva vuṭṭhānagāminiyā vipassanāya gocarabhūtā vipassitā. Puggalajjhāsayoti ubhinnaṃ bhede sati vipassakassa ajjhāsayo. Ettha ca paṭhamaṃ kecīti vutto tipiṭakacūḷanāgatthero. Dutiyaṃ kecīti vutto moravāpīvāsimahādattatthero. Tatiyaṃ kecīti vutto tipiṭakacūḷābhayatthero.

Tesampi vādesu ayaṃ pubbabhāgavuṭṭhānagāminivipassanā niyametiyevāti veditabbā. Kasmā? Vipassanāniyameneva hi paṭhamattheravādepi apādakapaṭhamajjhānapādakamaggā paṭhamajjhānikāva honti, itare ca dutiyajjhānikādimaggā pādakajjhānavipassanāniyamehi taṃtaṃjhānikāva tato tato dutiyādipādakajjhānato uppannassa saṅkhārupekkhāñāṇassa pādakajjhānātikkantānaṃ aṅgānaṃ asamāpajjitukāmatāvirāgabhāvanābhāvato, itarassa ca atabbhāvato. Yathā hi maggāsannāya vipassanāya somanassasahagatatte maggassa paṭhamādijhānikatā ca upekkhāsahagatatte pañcamajjhānikatā eva ca hoti, tato ca bojjhaṅgādīnaṃ visesoti tesaṃ niyamane āsannakāraṇaṃ, padhānakāraṇañca vuṭṭhānagāminivipassanā, na evaṃ pādakajjhānādayo. Yasmā pana pādakajjhānena vinā vipassanāva imaṃ yathāvuttavisesaṃ niyametuṃ na sakkoti, vuttanayena pana padhānakāraṇaṃ hotiyeva, tasmā ‘‘vuṭṭhānagāminivipassanāva niyametī’’ti avatvā ‘‘vuṭṭhānagāminivipassanā niyametiyevā’’ti vuttaṃ. Evaṃ sesavādesupi vipassanāniyamo yathāsambhavaṃ yojetabbo. Yathā hi pādakajjhānātikkantānaṃ aṅgānaṃ asamāpajjitukāmatāvirāgabhāvanābhūtā vuṭṭhānagāminivipassanā adhiṭṭhānabhūtena pādakajjhānena āhitavisesā maggassa bojjhaṅgādivisesaniyāmikā hoti, evaṃ ārammaṇabhūtasammasitajjhānātikkantānaṃ aṅgānaṃ jigucchanākāravirāgabhāvanābhūtā sammasitajjhānena āhitavisesā, ubhayasabbhāve ajjhāsayavasena tato aññatarena āhitavisesā ca vuṭṭhānagāminivipassanā maggassa bojjhaṅgādivisesaṃ niyametīti.



我来翻译这段巴利文：
797. "隐遁行者"即因无执著而不以渴爱散布于诸有等中的意乐,从此心收缩而以隐遁方式行进运作,即此隐遁行者。"比丘"因为在轮回中见怖畏,以成就身心远离而亲近寂静住处。"相应"即合适,意思是适当。"有"即欲有等三有。这里以有的意义说为有。"不显现"即以不生起的方式不显现。其结构是:诸佛等圣者说他的那不显现是相应的。
"决定"即确定、一向。"特殊"一词应分别配合觉支特殊、道支特殊、禅支特殊、行道特殊、解脱特殊。"特殊"即六七性、七八性、五等性,这是按次序说觉支等在圣道中获得的差别。"基础禅"即作为道的近分出起观的基础的禅。"成为观察的所缘"即仅成为道近分出起观的境界所观察。"人的意乐"即在两种差别时观行者的意乐。此中"有些人"第一说是指三藏小龙长老。"有些人"第二说是指摩罗婆毗住处大达长老。"有些人"第三说是指三藏小无畏长老。
应当了解在他们的诸说中,这前分出起观也是决定的。为什么?因为仅依观察的决定,在第一长老说中,无基础和初禅基础的道也是初禅性的,其余二禅等性的道也依基础禅和观察的决定而是各自禅性的,因为从那第二等基础禅生起的行舍智对超过基础禅的支分没有不欲入定和离染修习,且其他也无。如同近道观的喜俱性而道是初禅等性,舍俱性而仅是第五禅性,且由此而有觉支等的特殊,如是在它们的决定中,近因和主因是出起观,而不如是基础禅等。但因为没有基础禅,观察本身不能决定这如前所说的特殊,但依所说方式而确实是主因,所以不说"仅出起观决定",而说"出起观确实决定"。如是在其余诸说中也应当依可能配合观察的决定。如同对超过基础禅的支分是不欲入定和离染修习的出起观,以基础禅为所依而具特殊性,成为道的觉支等特殊的决定者,同样对超过所观察禅的支分是厌恶相和离染修习的[观察],以所观察禅而具特殊性,在两者俱有时依意乐而以其中之一具特殊性的出起观决定道的觉支等特殊。

798.Tatra tasmiṃ bojjhaṅgādivisesaniyamane. Ajhānalābhī suddhavipassanāyānikova sukkhavipassako. So hi jhānasinehena vipassanāya asiniddhabhāvato sukkhā lūkhā vipassanā etassāti sukkhavipassakoti vuccati. Pakiṇṇakasaṅkhāreti pādakajjhānato aññe saṅkhāre. Tena pādakajjhānasaṅkhāresu sammasitesu vattabbameva natthīti dasseti. ‘‘Paṭhamaṃ jhānaṃ pādakaṃ katvā’’ti hi vuttaṃ. Ettha ca sukkhavipassakādiggahaṇaṃ vipassanāniyamassa ekantikabhāvadassanatthaṃ. Na hi vuṭṭhānagāminiṃ vinā kevalaṃ pādakajjhānādayo niyamahetū diṭṭhā, vuṭṭhānagāminī pana pādakajjhānādīnaṃ abhāvepi sukkhavipassakādīnaṃ maggassa paṭhamajjhānikabhāvahetu, tasmā sā bojjhaṅgādivisesaniyamane ekantikahetūti. Idāni yathāvuttamatthaṃ pākaṭataraṃ kātuṃ ‘‘tesaṃ hī’’tiādi vuttaṃ. Ayaṃ visesoti ayaṃ jhānādīnaṃ caturaṅgikādiviseso, na pubbe viya vipassanāniyameneva, atha kho pādakajjhānaniyamena ceva vipassanāniyamena ca. Tesampīti pañcakanaye dutiyatatiyacatutthajjhānāni pādakāni katvā uppāditamaggānampi. ‘‘Āsannapadese’’ti iminā vipassakena antarantarā paviṭṭhasamāpattiyā vasena ayaṃ viseso natthīti dasseti.

799.Tatrāpicāti dutiyattheravādepi. Taṃtaṃsamāpattisadisatā taṃtaṃsammasitasaṅkhāravipassanāniyamehi hoti. Tatrāpi hi vipassanā taṃtaṃvirāgāvirāgabhāvanābhāvena somanassasahagatā, upekkhāsahagatā ca hutvā jhānaṅgādiniyamaṃ maggassa karotīti evaṃ vipassanāniyamo vuttanayeneva veditabbo.

800.Tanti taṃtaṃjhānasadisabhavaṃ. Svāyamattho pādakajjhānasammasitajjhānupanissayehi vinā ajjhāsayamattena asijjhanaṃ upanissayena vinā saṅkappamattena sakadāgāmiphalādīnaṃ asijjhanadīpakena nandakovādena dīpetabbo. Tattha hi yathā sotāpannāyapi paripuṇṇasaṅkappataṃ vadantena bhagavatā ‘‘yassa yassa upanissayo atthi, tassa tasseva ajjhāsayo niyāmako, nāññassā’’ti tena tena paripuṇṇasaṅkappatā hoti, na tato paraṃ, saṅkappasabbhāve satipi asijjhanatoti ayamattho dīpito, evamidhāpi yassa yassa dutiyādijhānikassa maggassa yathāvutto upanissayo atthi, tassa tasseva ajjhāsayo niyāmako, nāññassa satipi tasmiṃ asijjhanato. Imasmiṃ pana vāde pādakasammasitajjhānupanissayasabbhāve ajjhāsayo ekantena hoti taṃtaṃphalūpanissayasabbhāve taṃtaṃsaṅkappo viyāti tadabhāvābhāvato ‘‘ajjhāsayo niyametī’’ti vuttaṃ. Etthāpīti tatiyattheravādepi. Vuttanayenevāti ‘‘yato yato samāpattito vuṭṭhāyā’’tiādinā vuttanayena. Tasmā ‘‘tatrāpi hi vipassanā’’tiādinā idha vuttanayena tadattho veditabbo.



我来帮您直译这些巴利文：
798. 在此，关于觉支等特殊规定。未得禅那者纯观行者即是干观行者。他因为缺少禅那的滋润，观慧干燥粗糙，所以称为干观行者。其他行法是指除了基础禅那之外的诸行。这表明在已经观察基础禅那诸行之后，就没有其他需要说明的了。因为经中说"以初禅为基础"。这里提到干观行者等，是为了显示观慧规定的必然性。因为未见到除了导向出起观之外，仅仅基础禅那等能作为决定因；而导向出起观即使在没有基础禅那等的情况下，也能作为干观行者等人的道初禅性的因，因此它在觉支等特殊规定中是必然因。现在为了使上述义理更加明显，所以说"对于他们"等等。这个特殊性是指禅那等四支等的特殊性，不像之前那样仅仅由观慧决定，而是由基础禅那决定以及观慧决定。"对于他们也"是指在五分法中以第二、第三、第四禅为基础而生起的诸道。通过"在邻近处"这句话显示，对于观行者来说，就中间所入定的情况而言，并没有这种特殊性。
799. "在此也"是指在第二长老的说法中也是。与各种等至相似性是由各种所观察的诸行及观慧决定而成。因为在这里观慧也是通过对各种离染与不离染的修习，而成为具喜或具舍，从而决定道的禅支等，如此观慧的决定应当依照已说的方式来理解。
800. "那个"是指与各种禅那相似的状态。这个道理应当用难陀教诫来说明，该教诫显示若无基础禅那和所观察禅那的依止，仅凭志向是不能成就的，就像没有依止，仅凭思惟不能证得一来果等。在那里，世尊对已具足思惟的预流果圣者说："谁有这样的依止，谁就有这样的志向决定，而非其他"，由此显示是由各自的具足思惟而成就，不能超越，即使有思惟也不能成就的道理。同样在这里，对于第二禅等的道，谁有如上所说的依止，谁就有决定的志向，而非其他，即使有此志向也不能成就。在这种说法中，当有基础和所观察禅那的依止时，志向必然存在，就像有各种果的依止时必有各种思惟一样，因为无此则无彼，所以说"志向决定"。"在这里也"是指在第三长老的说法中也是。"如前所说"是指应当依照"从任何等至出起"等所说的方式。因此，其义应当依照这里所说的"因为在此观慧"等方式来理解。

801. Evaṃ vipassanāya bojjhaṅgādiniyāmikataṃ dassetvā idāni paṭipadādiniyāmikataṃ dassento ‘‘sace panāya’’ntiādimāha. Tattha ayanti saṅkhārupekkhā vuttā. Sāpi hi kāmaṃ ‘‘imaṃ vāraṃ rocesu’’nti ettha kalāpasammasanāvasāne udayabbayānupassanāya pavattamānāya uppannassa vipassanupakkilesassa tikkhattuṃ vikkhambhanena kicchatāvāraṃ dukkhāpaṭipadāti rocesunti vadanti, aṭṭhakathāyaṃ pana ‘‘vipassanāñāṇe tikkhe sūre pasanne vahante uppannaṃ vipassanānikantiṃ dukkhena kasirena kilamanto pariyādiyatī’’ti vuttattā pubbabhāge muñcitukamyatādibhāvena pavattamānā saṅkhārupekkhā attano paṭipakkhe kicchena kasirena vikkhambhentī dukkhāpaṭipadāpakkheyeva tiṭṭhatīti. Tenāha ‘‘ādito kilese vikkhambhayamānā’’tiādi. Keci pana ‘‘yena ñāṇena vipassanupakkilesā vikkhambhitā, tena saddhiṃ idaṃ ñāṇaṃ ekattanayavasena ekaṃ katvā ‘ādito kilese vikkhambhayamānā’ti vutta’’nti vadanti. Sappayogenāti cittappayogasaṅkhātena saussāhanena. Sasaṅkhārenāti tasseva vevacanaṃ. Ubhayenāpi vikkhambhanassa kicchasiddhimeva vadati. Vipariyāyenāti adukkhena appayogena asaṅkhārena. Maggasaññitaṃ icchitaṭṭhānaṃ anugantvā parivasati vippavasati etthāti parivāso, vipassanā parivāso etassa atthīti vipassanāparivāso, maggapātubhāvo, taṃ pana sīghaṃ kurumānā khippābhiññā nāma hotīti vuttaṃ ‘‘saṇika’’nti. Kurumānā ayaṃ saṅkhārupekkhāti yojanā. Yato maggo āgacchati, taṃ āgamanīyaṭṭhānaṃ, tasmiṃ āgamanīyaṭṭhāne. Maggassa pabhavaṭṭhāne ṭhatvā nāmaṃ detīti sambandho. Dukkhāpaṭipadādandhābhiññādivipassanānayo añño, añño eva maggoti āha ‘‘attano attano maggassā’’ti. Tena āgamanato laddhanāmena ‘‘dukkhāpaṭipadā dandhābhiññā’’tiādīni cattāri nāmāni labhati. Na hi maggassa sarasato edisaṃ nāmaṃ atthi.

Sā panāyaṃ vuttappabhedā paṭipadā. Nānā hotīti visuṃ visuṃ hoti. Ekassa bhikkhuno catūsupi maggesu ekāva hotīti niyamo natthi calanato. Ahesunti vuttaṃ, amhākaṃ bhagavantaṃ sandhāya hontīti pana vattabbaṃ. Sabbesampi hi sammāsambuddhānaṃ cattāropi maggā sukhāpaṭipadā khippābhiññāva hontīti. Paṭipadāpasaṅgena adhipatimpi dassetuṃ ‘‘yathā cā’’tiādi vuttaṃ. Adhipatayoti chandādiadhipatayo. Pubbābhisaṅkhārānurūpañhi maggo paccekaṃ chandādhipateyyo vā hoti vīriyādīsu aññatarādhipateyyo vā, na kassaci niyamo atthi. Tenāha ‘‘kassaci bhikkhuno’’tiādi.



我来 译这段巴利文：
801. 如此显示了观慧对觉支等的决定性之后，现在为显示对道等的决定性而说"如果这个"等。其中"这个"指的是行舍。虽然有人说在"喜欢这个阶段"中，当完成聚观察，生起生灭随观时，由于三次镇伏所生起的观染，因为困难阶段而成为苦行道。但是在注释书中说："当观智锐利、勇猛、清净、活跃时，所生起的观欲要以艰难辛苦疲惫才能除尽"，因此在前分以欲解脱等方式进行的行舍，因艰难困苦地镇伏其对立面，而处于苦行道一方。所以说"从开始镇伏烦恼"等。有些人说："以镇伏观染的智慧，与此智慧依一性方式合为一体，所以说'从开始镇伏烦恼'"。"有加行"是指具有称为心的加行的精进。"有行作"是它的同义词。这两者都是说镇伏的困难成就。"相反"是指不苦、无加行、无行作。所谓住处是指随顺到达被称为道的所欲之处而住，此中有观的住处者为观住处，即道的显现。而迅速完成此者称为速知，所以说"缓慢"。这行舍在进行时的关联。道所来之处即是来处，在该来处。住于道的生起处而给予名称的关系。苦行道迟钝通等观的方式是一回事，道则是另一回事，所以说"对各自的道"。由于从其来处所得的名称而得到"苦行道迟钝通"等四种名称。因为道的自性中并没有这样的名称。
这所说的种种行道是各别的，即是分开的。对于一位比丘来说，在四道中都是一样的，并没有这样的规定，因为会变化。说"曾经"，但是关于我们的世尊应当说"是"。因为对一切正等觉者来说，四道都是乐行道速通。为了通过行道的关联来显示增上，所以说"如何"等。增上是指欲等增上。因为随顺前行的准备，道分别成为欲增上或者精进等其他增上，没有对任何人的规定。所以说"对某些比丘"等。

802. Pubbe vuttappakārato sātisayaṃ katvā anavasesato maggassa nāmalābhe kāraṇaṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Tattha sarasenāti sabhāvena attano pavattivisesena. Paccanīkenāti paṭipakkhavasena. Saguṇenāti attano guṇavasena.

Kāmañcettha yathā āgamanena vinā saguṇena, ārammaṇena ca maggassa nāmalābho avavatthito, evaṃ paccanīkena vinā saraseneva nāmalābho, tathāpi sarasādayo paccekaṃ nāmalābhassa kāraṇamevāti dassetuṃ ‘‘sarasena vā’’tiādinā sabbattha aniyamattho vā-saddo vutto. Te ca asaṅkarato dassetuṃ ‘‘sace hī’’tiādi āraddhaṃ. Tattha sammasitvāti sammasanahetu. Hetuattho hi ayaṃ tvā-saddo ‘‘ghataṃ pivitvā balaṃ hoti, sīhaṃ disvā bhayaṃ hotī’’tiādīsu viya, maggakattukāya vuṭṭhānakiriyāya ekantikahetubhūtā saṅkhārupekkhā phalūpacārena ‘‘vuṭṭhātī’’ti vuttā. Yasmā vā saṅkhārupekkhāti vuṭṭhānagāminiyā etaṃ upalakkhaṇaṃ, tadantogadhañca gotrabhuñāṇaṃ nimittato vuṭṭhāti, tasmā vuttaṃ ekattanayena ‘‘sammasitvā vuṭṭhātī’’ti. Animittavimokkhena vimuccatīti animittasaññitena vimuccanena vimuccati, ‘‘maggo’’ti ānetvā sambandhitabbaṃ. Vimuccatīti vā taṃsamaṅgī ariyapuggalo. Sesadvayepi eseva nayo. Idaṃ sarasato nāmaṃ nāmāti idaṃ nimittādivirahato animittaṃ appaṇihitaṃ suññatanti tividhampi maggassa sabhāvato siddhanāmaṃ nāma.

Esāti maggo. So ca kho pubbabhāgamaggena saddhiṃ ekaṃ katvā vutto ekattanayena. Idaṃ paccanīkato nāmaṃ nāmāti idaṃ niccanimittādīnaṃ paṇidhiyā, attasaññāya ca pahānavasena laddhaṃ maggassa animittādināmattayaṃ paṭipakkhato siddhanāmaṃ nāma.

Suññattāti vivittattā. Na hi magge rāgādayo santi. Rūpanimittādīnanti rūpanimittavedanānimittādīnaṃ gahetabbānanti adhippāyo. Rāganimittādīnanti etthāpi eseva nayo. Saviggahānaṃ viya upaṭṭhānañhettha nimittanti adhippetaṃ. Idamassa saguṇato nāmanti idaṃ rāgādivivittattā rūpanimittādipaṇidhiādiabhāvavasena assa maggassa saguṇato siddhaṃ nāmaṃ.

Svāyanti so ayaṃ maggo. Suññatanti sabbasaṅkhārasuññato, attasuññato ca suññataṃ. Sabbasaṅkhāranimittābhāvato animittaṃ. Taṇhāpaṇidhiādīnaṃ abhāvena appaṇihitaṃ. Idamassa ārammaṇato nāmanti yathā sukhārammaṇaṃ rūpaṃ ‘‘sukha’’nti vuccati, evaṃ suññatādināmassa nibbānassa ārammaṇakaraṇato idaṃ assa maggassa suññatādibhedaṃ ārammaṇato siddhaṃ nāmaṃ.



我来帮您直译这段巴利文：
802. 为了显示前述各种方式中道的名称获得超胜和完整的原因，所以说"又"等。其中"自性"是指以自身的本性和特殊运作。"对治"是指以对立面的方式。"自德"是指以自身功德的方式。
在此虽然如同没有来处而仅由自德和所缘而得名是不确定的，同样没有对治而仅由自性得名也是如此，但是为了显示自性等各自都是得名的原因，所以在"由自性或"等句中，处处用"或"字表示不确定义。为了显示它们无混杂，所以开始说"如果"等。其中"观察"是指以观察为因。因为这个"tvā"词是表示因义，如"饮用酥油而有力量，见到狮子而生恐惧"等句中一样，行舍是道所作出起行为的必然因，以果的邻近称为"出起"。或者因为行舍是导向出起观的标志，其中所包含的种姓智从相出起，所以依一性方式说"观察而出起"。"以无相解脱而解脱"是指以称为无相的解脱而解脱，应当引入"道"字相连。或者"解脱"是指具足此道的圣者。在其余两种中也是这样的道理。"这是由自性而得名"是指这无相、无愿、空三种是道由自性而成就的名称，因为离开相等。
"这个"是指道。而且依一性方式与前分道合为一体而说。"这是由对治而得名"是指这无相等三种名称是道由断除常相等、愿求及我想而获得的，是从对治而成就的名称。
"因为空"是指因为远离。因为在道中没有贪等。"色相等"意指应当理解为色相、受相等。在"贪相等"中也是这样的道理。这里"相"是指如有形体般的显现。"这是它由自德而得名"是指这是因为远离贪等、无有色相等愿求等而成就的道的名称。
"这个"是指这个道。"空"是指一切行空和我空。因为无一切行相故称无相。因为无有爱欲愿求等故称无愿。"这是它由所缘而得名"是指就如同以乐为所缘的色被称为"乐"一样，这是道由于以称为空等的涅槃为所缘而成就的空等差别的名称。

803. Anattānupassanā attasuññatāya diṭṭhattā sarasato suññatā nāma. Tassā suññatāvipassanāya maggo vipassanāgamanena suññato. Animittā nāma niccanimittādīnaṃ ugghāṭanato. Idaṃ pana maggassa animittanāmaṃ na abhidhammapariyāyena labbhati. Kiṃ kāraṇaṃ? Abhidhamme sarasaṃ anāmasitvā paccanīkato nāmalābhato. Yo hi saguṇārammaṇehi nāmalābho, so sarasappadhāno hoti, saraseneva ca nāmalābhe sabbamaggānaṃ suññatādibhāvoti vavatthānaṃ na siyā. Tasmā abhidhamme satipi dvīhipi kāraṇehi animittanāmalābhe paccanīkatova nāmavavatthānakaraṇaṃ gayhatīti tadabhāvā na labbhati. Atha vā na labbhatīti aññanirapekkhehi saguṇārammaṇehi na labbhati. Kiṃ kāraṇaṃ? Abhidhamme sarasapaccanīkehi sahitehi nāmalābhato. Paccanīkañhi vavatthānakaraṇaṃ anapekkhitvā kevalassa sarasassa nāmahetubhāvo abhidhamme natthi, avavatthānāpattito. Tasmā attābhinivesapaṇidhipaṭipakkhavipassanānulomā maggā satipi sarasantare paccanīkasahitena sarasena nāmaṃ labhanti. Animittamaggassa pana vipassanā nimittapaṭipakkhā na hoti, sayaṃ nimittaggahaṇato nimittaggahaṇānivāraṇāti tadanulomo maggopi na nimittassa paṭipakkho. Yadi siyā, nimittagatavipassanāyapi paṭipakkho siyā, tasmā vijjamānopi saraso vavatthānakarapaccanīkābhāvā abhidhamme animittanāmadāyako na gayhatīti. Yadi evaṃ, aniccānupassanānulomo maggo abhidhamme asaṅgahito siyāti? Na, suddhikapaṭipadānaye tassa saṅgahitattā. Tasmā eva hi so vutto. Suttante pana pariyāyadesanattā saguṇārammaṇamattenapi nāmaṃ gayhatīti āha ‘‘suttantapariyāyena labbhatī’’ti. Yaṃ panettha vattabbaṃ, taṃ heṭṭhā vuttameva. Āgamanavasenapi maggassa animittanāmaṃ labbhatiyevāti dassetuṃ ‘‘tatrā hī’’tiādi vuttaṃ. Āgamanīyaṭṭhāneti āgamanapaṭipadāṭhāne. Sesaṃ vuttanayattā uttānamevāti.

Saṅkhārupekkhāñāṇaṃ niṭṭhitaṃ.

Anulomañāṇakathāvaṇṇanā



我来帮您直译这段巴利文：
803. 无我随观因已见无我空性，从自性而名为空。由于那空观而道依观的来处称为空。称为无相是因为除去常相等。但是这道的无相名称在阿毗达摩的方法中是不能得到的。什么原因？因为在阿毗达摩中不触及自性而从对治得名。因为由自德和所缘而得名是以自性为主，若仅由自性得名，则一切道的空性等就不能确立。因此在阿毗达摩中，虽然由两种原因得无相名，但取对治的方式来确立名称，所以由于无此而不能得。或者"不能得"是指不能单独从自德和所缘得。什么原因？因为在阿毗达摩中是由自性和对治结合而得名。因为在阿毗达摩中，若不考虑对治的确立作用，单独的自性就不能成为名称的原因，因为会导致无法确立。因此，虽然有自性的差别，但随顺于我执与愿求对治的观的诸道，是由结合对治的自性而得名。但是无相道的观不是相的对治，因为自身取相而阻止取相，所以随顺于此的道也不是相的对治。如果是对治，也会成为取相观的对治，因此虽然有自性，但由于没有能确立的对治，在阿毗达摩中就不取为给予无相名称。如果这样，随顺无常随观的道在阿毗达摩中就不被包摄了？不是的，因为它已被包摄在清净行道的方法中。因为正是由于这个原因才这样说。但在经藏中因为是方便说法，所以仅由自德和所缘也可得名，因此说"在经藏的方法中可得"。在此应当说的，已在前面说过。为了显示道的无相名称也可以从来处得到，所以说"在此"等。"来处"是指来的行道之处。其余的因为已说过其方式而明显。
行舍智已结束。
随顺智解说。

804.Adhimokkhasaddhāti pasādabhūto vatthugato nicchayo adhimokkho. Tasmā tathābhūtā bhāvanāvisesena kiccato adhimattatāya balavatarā nibbattati. Supaggahitanti suṭṭhu paggahitaṃ. Asallīnaṃ paṭutarabhāvena paṭipakkhavidhamanasamatthaṃ vīriyaṃ hoti. Sūpaṭṭhitāti tikkhataratāya ārammaṇābhimukhabhāvena suṭṭhu upaṭṭhitā sati hoti. Susamāhitanti passaddhisukhānaṃ sātisayatāya suṭṭhu samāhitaṃ ārammaṇe sammadeva ṭhapitaṃ appitaṃ viya hoti. Tikkhatarāti anulomañāṇuppattiyā paccayo bhavituṃ samatthabhāvena sātisayaṃ tikkhā sūrā. Saṅkhārānaṃ vicinanepi majjhattabhūtasaṅkhārupekkhā paññā uppajjati. Aniccāti vā…pe… sammasitvā bhavaṅgaṃ otaratīti aniccādīsu ekenākārena sammasantī sattakkhattuṃ pavattitvā bhijjantī bhavaṅgaṃ otiṇṇā nāma hoti tato paraṃ bhavaṅgassa vāroti katvā. Saṅkhārupekkhāya katanayenevāti aniccādinā ālambanakaraṇanayeneva, na sammasitanayena. Tenāha ‘‘ārammaṇaṃ kurumāna’’nti. Āvaṭṭetvāti nivattetvā cittassa bhavaṅgavasena vattituṃ adatvā. Visadisacittapavattisaṅkhātāya vīciyā abhāvena avīcikā, cittasantati. Kiriyamanodhātuyā hi bhavaṅge āvaṭṭite kiriyamayacittapavattivipākacittuppattiyā savīcikā santarā, na evaṃ manodvārāvajjanenāti vuttaṃ ‘‘avīcikaṃ cittasantatiṃ anuppabandhamāna’’nti. Tathevāti yathā atītāsu dvattiṃsajavanavīthīsu saṅkhārupekkhā ‘‘aniccā’’ti vā ‘‘dukkhā’’ti vā ‘‘anattā’’ti vā saṅkhāre ārammaṇamakāsi, tatheva. Parikammanti vuccati maggassa parikammattā paṭisaṅkhārakattā . Upacāranti vuccati maggassa āsannattā, samīpacārikattā vā. Anulomattaṃ sayameva vadati.

以下是巴利文的完整中文直译：
804. 决定信为：以清净为本而缘于事物的决定即是决定。因此，由于修习的特殊性，以作用而言，更为强力地生起如是之信。善策励为：极好地策励。由于更敏锐的状态而能够摧破对立面的精进。善确立为：由于更锐利而面向所缘，善好地确立的念。善等持为：由于轻安与乐的殊胜性，善好地等持，正确地安置于所缘，如同已经证入。更锐利为：由于能够成为随顺智生起的缘，以殊胜的锐利与英勇。对于诸行的观察也生起处于中性的行舍慧。
无常等：乃至...详察后入于有分，即是以无常等其中一种行相详察七次转起后灭去，称为已入有分，其后即是有分的时候。
以行舍所作的方法：即以无常等的所缘作意方法，而非以详察的方法。因此说"作为所缘"。转向为：转离，不让心依有分而转起。
由于没有所谓不同心转起的间隔，故为无间，即心相续。因为当唯作意界转向有分时，由于唯作心转起和异熟心生起而有间隔，不像意门转向那样，所以说"无间的心相续流"。
如是为：如同在过去的三十二速行路中，行舍以"无常"或"苦"或"无我"而作诸行为所缘那样。
遍作：因为是道的遍作性与重新准备性而如是称。近行：因为是道的邻近性，或是邻近行性而如是称。随顺性自身已经说明。


Ayañca nayo kāmaṃ maggavīthiyaṃ paṭhamajavanassa paṭisaṅkharaṇaṭṭho, dutiyassa tato āsannaṭṭho, tatiyassa heṭṭhimuparimānaṃ anulomaṭṭho ca yuttoti vutto, tathāpi sabbesampi imā samaññā sambhavantīti dassetuṃ ‘‘avisesena panā’’tiādi vuttaṃ. Tattha āsevananti ādarena sevanaṃ. Purimabhāgapacchimabhāgānanti heṭṭhimānaṃ, uparimānañca dhammakoṭṭhāsānaṃ. Aṭṭhannanti udayabbayañāṇādīnaṃ aṭṭhannaṃ. Sabbāpi vipassanā lakkhaṇattayasammasanakiccāva , idampi tathevāti vuttaṃ ‘‘tathakiccatāyā’’ti. Uparīti magge. Bodhipakkhiyadhammānaṃ tathakiccatāya anulometi sammosādipaṭipakkhavidhamanato. Idāni anulomañāṇassa tadubhayakiccānulomaṃ vitthārato dassetuṃ ‘‘tañhī’’tiādi vuttaṃ. Tattha anulomañāṇaṃ saccapaṭicchādakamohakkhandhādīnaṃ sātisayaṃ vidhamanena lokiyañāṇesu ukkaṃsapariyantagataṃ, tato eva heṭṭhā nibbattitaudayabbayañāṇādīnampi kiccaṃ paṭipakkhadūrībhāvena atthato sādhentameva hutvā pavattati, tathāpavattamānañca tesaṃ kiccaṃ anulomentaṃ viya hotīti āha ‘‘udayabbayavantānaṃ…pe… tathakiccatāya anulometī’’ti. Tattha ‘‘bhayato upaṭṭhita’’nti imināpi ārammaṇasīsena ñāṇabyāpārameva vadati sappaṭibhayānaṃ saṅkhārānaṃ yathāsabhāvadassanadīpanato. Sesesu pana sattasupi ṭhānesu ñāṇabyāpārova dassito. Yasmā etaṃ anulomañāṇaṃ aniccādīsu aññataralakkhaṇavaseneva saṅkhāre ārabbha pavattati, tasmā vuttaṃ ‘‘aniccalakkhaṇādivasena saṅkhāre ārabbha pavattattā’’ti. Tāya paṭipattiyāti yā sā anulomañāṇassa thūlathūlasaccapaṭicchādakasaṃkilesavikkhambhanapaṭipatti, tāya. Na hi anulomañāṇe tathā anuppanne gotrabhuñāṇaṃ nibbānaṃ ālambituṃ sakkoti, gotrabhuñāṇe vā anuppanne maggañāṇaṃ uppajjatīti.

Vuttamatthaṃ opammena pākaṭataraṃ kātuṃ ‘‘yathā hī’’tiādi vuttaṃ. Tattha aṭṭhannaṃ vohārikamahāmattānaṃ agatigamanaṃ pahāya taṃtaṃvinicchayakaraṇaṃ viya aṭṭhannaṃ ñāṇānaṃ yathāsakaṃ paṭipakkhaṃ pahāya saṅkhāresu udayabbayādipaṭipatti, rañño majjhattabhāvo viya anulomañāṇassa purimapacchimadhammakoṭṭhāsassa anukūlatā. Tenevāti heṭṭhimañāṇānaṃ anulomanamukhena uparibodhipakkhiyānaṃ anulomanatoyeva. Saccānulomikanti vuccati maggasaccassa anulomikattā.

Anulomañāṇaṃ niṭṭhitaṃ.

Vuṭṭhānagāminīvipassanākathāvaṇṇanā

805. Kiñci asaṅkhatārammaṇampi ñāṇaṃ vuṭṭhānagāminiyā ekasaṅgahanti katvā ‘‘saṅkhārārammaṇāyā’’ti visesanaṃ kataṃ. Tañhi visesato vuṭṭhānaṃ ariyamaggaṃ gacchati upetīti vuṭṭhānagāminīti vattabbataṃ labhati. Tenāha ‘‘sabbena sabba’’ntiādi. Asammohatthanti tattha tattha sutte pariyāyantarehi āgatāya sammohābhāvatthaṃ. Suttasaṃsandanāti suttānaṃ tesaṃ tesaṃ suttapadānaṃ anusandānaṃ.

Ye lokiye saṅkhāre ārabbha anulomapariyosānā vuṭṭhānagāminivipassanā pavattati, taṃsannissitā tappaṭibaddhā taṇhā tehi vinā appavattanato tammayā nāma, tammayāva tammayatā, tammayā vā taṇhāsampayuttā khandhā, tesaṃ bhāvo tammayatā, sā eva taṇhā. Tappaṭipakkhā vuṭṭhānagāminivipassanā atammayatā. Tena vuttaṃ aṭṭhakathāyaṃ ‘‘tammayatā nāma taṇhā, tassā pariyādiyanato vuṭṭhānagāminivipassanā atammayatāti vuccatī’’ti (ma. ni. aṭṭha. 

以下是巴利文的完整中文直译：
此方法虽然在道心路中，第一速行是重新准备的意思，第二是由此邻近的意思，第三是对下上的随顺意思而说为适当，但是为了显示这些共称对一切都可能，故说"但总的来说"等。其中，习行为：以恭敬而修习。前分后分为：下面的和上面的法分。八种为：生灭智等八种。一切观都是三相详察的作用，这也是如此，故说"同样作用"。上为：在道。随顺菩提分法的同样作用，因为摧破昏沉等对立面。现在为了详细显示随顺智对这两种作用的随顺，故说"此实"等。
其中，随顺智由于殊胜地摧破遮蔽诸谛的无明蕴等，在世间智中达到最上究竟，正因如此，对于下面已生起的生灭智等的作用，由于对立远离而实际成就，如是转起，如是转起时似乎随顺它们的作用，故说"对生灭等...乃至...随顺同样作用"。其中，"现为怖畏"，以此也是以所缘为首说智的活动，因为显示可怖的诸行的如实见。但在其余七处只显示智的活动。因为此随顺智是依无常等某一相而缘诸行转起，故说"依无常相等而缘诸行转起"。以彼行道为：即是随顺智镇伏粗重遮蔽诸谛的烦恼的行道。因为若随顺智如是未生起，种姓智不能缘涅槃，或者若种姓智未生起，道智不能生起。
为了以譬喻使所说义更明显，故说"譬如"等。其中，如八位司法大臣舍离不公而作各种判决，如是八智舍离各自的对立面而对诸行行生灭等行道；如王的中立性，如是随顺智对前后法分的顺适性。正因如此：即是以随顺下面诸智为门而随顺上面诸菩提分。称为随顺谛：因为是随顺道谛。
随顺智竟。
出起行观之义释
805. 虽有一些缘无为的智也摄入出起行，而作"缘诸行"的限定。因为那特别地去往、趣向出起的圣道，故得称为出起行。因此说"一切"等。为了无痴义：为了在彼彼经中以不同方式所说的无痴的意义。经的相应为：诸经、彼彼经文的相应。
缘世间诸行而转起至随顺为止的出起行观，依彼而住、系着于彼的渴爱，因为离彼不能转起故名为彼性，彼性即是彼性性，或者与彼性渴爱相应的诸蕴，它们的状态为彼性性，即是渴爱。与此相对的出起行观为非彼性。因此在义释中说："彼性名为渴爱，因为遍尽彼故出起行观称为非彼性"。

3.310). Nissāyāti taṃ atammayataṃ nissayaṃ katvā, bhāvetvāti attho. Ekattāti ettha ayaṃ pāḷi ‘‘atthi, bhikkhave, upekkhā rūpesu…pe… phoṭṭhabbesu, ayaṃ, bhikkhave, upekkhā nānattā nānattasitā’’ti (ma. ni. 3.310), sayampi nānāsabhāvā, nānārammaṇanissitā cāti attho. Sā pana samādhisampayuttā vipassanupekkhā veditabbā. ‘‘Atthi, bhikkhave, upekkhā ākāsānañcāyatananissitā…pe… nevasaññānāsaññāyatananissitā, ayaṃ, bhikkhave, upekkhā ekattā ekattasitā’’ti (ma. ni. 3.310). Yā hi taṃtaṃarūpacittuppādapariyāpannā upekkhā, sā ekasabhāvattā, ekārammaṇattā ca ekattā, ekattasitā cāti vuccati, sā pana taṃtaṃjhānasahagatavedanupekkhā ca tadārammaṇavipassanupekkhā cāti vadanti. Taṃ pajahathāti tadārammaṇakilesapahānena pajahatha. Tenāha ‘‘taṃ samatikkamathā’’ti.

Nibbidāti vuṭṭhānagāminī. Tattha hi sutte virajjatīti maggakiccamāha, vimuccatīti phalakiccaṃ.

Susimasuttaṃ nidānavagge. Tattha dhammaṭṭhitiñāṇaṃ vuṭṭhānagāminīti vuttā dhammaṭṭhitiyaṃ paṭiccasamuppāde asammuyhanavasena pavattanato. Nibbāne ñāṇanti maggañāṇamāha.

Saññā kho, poṭṭhapādāti ettha kāmaṃ ‘‘saññā’’icceva vuccati, pubbe pana ‘‘saññaggaṃ phusatī’’ti vuttattā āha ‘‘saññagganti vuttā’’ti.

Paṭipadāñāṇadassanavisuddhīti tadekadesabhūtā vuṭṭhānagāminī vuttā. Samudāyesu hi pavattā vohārā avayavesupi pavattantīti. Pārisuddhipadhāniyaṅganti pārisuddhiyā padhānakāraṇaṃ.

Tīhi nāmehīti anulomagotrabhuvodānasaṅkhātehi tīhi nāmehi.

Kittitāti thomitā ariyamaggādhiṭṭhānatāya. Mahantānaṃ sīlakkhandhādīnaṃ esanaṭṭhena mahesinā sammāsambuddhena. Santakilesatāya santā. Yoganti bhāvanaṃ, bhāvanābhiyogaṃ vā.

Paṭipadāñāṇadassanavisuddhiniddesavaṇṇanā niṭṭhitā.

Iti ekavīsatimaparicchedavaṇṇanā.

22. Ñāṇadassanavisuddhiniddesavaṇṇanā

Paṭhamamaggañāṇakathāvaṇṇanā



以下是巴利文的完整中文直译：
依止为：以彼非彼性为依止，即是修习的意思。一性为：此中有此经文"诸比丘，有对色...乃至...触的舍，诸比丘，此舍是多性、依多性"，自身也是种种自性，依种种所缘，这是意思。但那应知是与定相应的观舍。"诸比丘，有依空无边处...乃至...非想非非想处的舍，诸比丘，此舍是一性、依一性"。因为凡是属于彼彼无色心生起的舍，由于一自性、一所缘性故说为一性、依一性，但他们说那是彼彼禅那俱行的受舍和缘彼的观舍。舍彼为：以舍断缘彼的烦恼而舍。因此说"超越彼"。
厌离为：出起行。因为彼经中说"离染"是道的作用，"解脱"是果的作用。
须尸摩经在因缘品中。其中说法住智是出起行，因为在法住即缘起中以不迷惑而转起。涅槃智说的是道智。
"波吒巴陀，想实"在此中虽然只说"想"，但因前面说"触想顶"，故说"说为想顶"。
道智见清净说的是作为其一分的出起行。因为在整体上的言说也用于部分。清净的主要支分为：清净的主要原因。
以三名为：以随顺、种姓、清净所称的三名。
称赞为：由于确立圣道而被赞叹。由大仙即正等觉者，以寻求大戒蕴等的意义。由烦恼寂静故为寂静。瑜伽为：修习，或修习的努力。
道智见清净释义竟。
如是第二十一品释竟。
智见清净释义
初道智说释义

806. Idāni ñāṇadassanavisuddhiyā niddese anuppatte sā yassa ñāṇassa anantaraṃ uppajjati, taṃ tāva dassento ‘‘ito paraṃ gotrabhuñāṇaṃ hotī’’ti āha. Ito paranti ito anulomañāṇato upari. Tanti gotrabhuñāṇaṃ. Neva paṭipadāñāṇadassanavisuddhiṃ bhajati aniccādivasena saṅkhārānaṃ aggahaṇato. Na ñāṇadassanavisuddhiṃ bhajati satipi nibbānārammaṇatte kilesānaṃ akhepanato. Tato evetaṃ viññāṇadhātūnaṃ visayaṃ uddesantaṃ dassanakiccaṃ karontaṃ kiriyamanodhātu viya maggassa āvajjanaṭṭhāniyaṃ vuccati. Antarāti chaṭṭhasattamavisuddhīnaṃ vemajjhe. Abbohārikameva hoti ubhayavisuddhilakkhaṇatābhāvato. Tathāpi vuṭṭhānagāminiyā pariyosānatāya vipassanāpakkhikaṃ. Tenevassa taṃsotapatitatā. Tenāha ‘‘vipassanāsote…pe… saṅkhaṃ gacchatī’’ti. Etenassa paṭipadāñāṇadassanavisuddhibhajanaṃ dasseti. Sotassa ariyassaādito pajjanaṃ sotāpatti, so eva maggo, sotaṃ vā ariyaṃ ādito pajjati adhigacchatīti sotāpatti, paṭhamako. Tassa maggo sotāpattimaggo. Paṭisandhivasena sakideva imaṃ manussalokaṃ āgacchatīti sakadāgāmī, tassa maggo sakadāgāmimaggo. Paṭisandhivasena kāmabhavaṃ na āgacchatīti anāgāmī, tassa maggo anāgāmimaggo. Kilesādīnaṃ hananādinā arahaṃ, aggamaggaṭṭho. Tassa bhāvo arahattaṃ, so eva maggoti arahattamaggo. Catūsu maggesu ñāṇaṃ ekajjhaṃ gahetvā ñāṇadassanavisuddhi nāma.

Tehi tīhipīti heṭṭhā tiṇṇaṃ anulomañāṇānaṃ vuttattā vuttaṃ, tīsu vā dvinnaṃ antogadhattā. Tīhipīti vā vikappantarasampiṇḍanattho pi-saddo, tena tīhipi dvīhipīti vuttaṃ hoti. Attano balānurūpenāti attano attano ānubhāvānukūlaṃ. Paṭhamañhi anulomañāṇaṃ sabboḷārikaṃ, dutiyaṃ tato nātioḷārikaṃ, tatiyaṃ tato nātioḷārikaṃ tamaṃ antaradhāpeti. Atha vā balānurūpenāti heṭṭhā saṅkhārupekkhāya āhitabalānurūpena . Pubbābhisaṅkhāravasena hi anulomañāṇassāpi maggañāṇassa viya saddhāvimuttadiṭṭhippattānaṃ pavattiākārasiddho attheva mudutikkhatāviseso. Palibodhato upaṭṭhāti palibodhabhāvapaṭicchādakassa tamassa antaradhāpitattā. ‘‘Āsevanante’’ti iminā dutiyassa vā tatiyassa vā anulomañāṇassa anantaraṃ gotrabhuñāṇuppatti, na paṭhamassāti dasseti tassa anāsevanattā. Na hi aladdhāsevanaṃ gotrabhuñāṇaṃ uppādetuṃ sakkoti. Nimittādivirahato, tabbidhurato ca ‘‘animitta’’ntiādinā nibbānaṃ visesitaṃ. Puthujjanagottanti ariyehi asammissaṃ puthujjanasamaññaṃ. Gottanti hi ekavaṃsajānaṃ samānā samaññā, evaṃ idhāpīti. Puthujjanasaṅkhanti tasseva vevacanaṃ, puthujjanabhūminti puthujjanavatthuṃ. Ekantikatāya ekavārameva ca uppajjanato apunarāvaṭṭakaṃ.

Bahiddhā vuṭṭhānavivaṭṭaneti asaṅkhatadhātuyā bahibhāvato bahiddhāsaññitā saṅkhāragatā vuṭṭhānabhūte vivaṭṭane nipphajjamāne paññā. Abhibhuyyatīti abhibhavati. Pakkhandatīti anupavisati. Ettha ca ‘‘uppādaṃ abhibhuyyatī’’tiādinā puthujjanagottābhibhavanaṃ tadatikkamanamāha. ‘‘Anuppādaṃ pakkhandatī’’tiādinā ariyagottabhāvanaṃ tadubhayabhāvato.



以下是巴利文的完整中文直译：
806. 现在智见清净的解说已至，为了首先显示在何种智之后它生起，故说"此后有种姓智"。此后为：此随顺智之上。彼为：种姓智。不属于道智见清净，因为不以无常等方式取诸行。不属于智见清净，因为虽然以涅槃为所缘但不断除烦恼。正因如此，当它指示识界的境界，作观察的作用时，如同唯作意界，说为道的转向位。中间为：在第六第七清净的中间。确实是不可说的，因为缺乏两种清净的特相。虽然如此，由于是出起行的终点而属于观的一分。正因如此它落入彼流。因此说"落入观流...乃至...得名"。以此显示它属于道智见清净。
流的圣者最初入为预流，即是道，或最初入即证得圣流为预流，为第一。彼之道为预流道。以结生只一次来此人世为一来，彼之道为一来道。以结生不来欲有为不来，彼之道为不来道。以杀除烦恼等为阿罗汉，住于最上道。彼之性为阿罗汉性，即是道为阿罗汉道。摄取四道中的智为一，名为智见清净。
以彼三为：因为下面说三随顺智而说，或因为三中摄入二。或者"以三"中的"pi"字是合并另一选择的意思，由此说"以三或以二"。随自力为：随顺自己的威力。因为第一随顺智最粗重，第二较不粗重，第三更不粗重而令暗消失。或者随力为：随下面行舍所具有的力。因为由先前的准备，随顺智如同道智，对于信解和见至者，由转起方式成就柔软锐利的差别。现为障碍：因为遮蔽障碍性的暗已消失。"习行终"以此显示在第二或第三随顺智之后种姓智生起，非在第一之后，因为彼无习行。因为未得习行的种姓智不能生起。
由于离开相等，以及由于破除彼，故以"无相"等限定涅槃。凡夫种为：与圣者不混的凡夫共称。因为种为同一种族者的共同称呼，此中也如是。凡夫数为：彼之同义语，凡夫地为：凡夫事。由于决定性和只生起一次故为不再转起。
在外出起离转为：由于无为界在外故称为外的诸行中，在作为出起的离转中生起的慧。胜过为：超越。趣入为：进入。此中以"胜过生起"等说超越凡夫种、超过彼。以"趣入不生"等说圣种的修习，因为是彼两者的状态。

807. Ekāvajjanānaṃ nānāvīthitā natthīti na taṃnisedhanāya ekavīthiggahaṇaṃ, atha kho nānārammaṇānampi ekāvajjanānaṃ nānāvīthitā natthīti dassanatthanti daṭṭhabbaṃ. Mahāmātikanti mahantaṃ udakavāhakaṃ. Laṅghitvāti anotaranto eva atikkamitvā. Ullaṅghitvāti uparibhāgeneva laṅghitvā. Ninnapoṇapabbhāratā uttaruttaravisiṭṭhā ninnatāva.

Aṭṭhahi ñāṇehi anukkamena āhitavisesaṃ anulomañāṇaṃ nibbānārammaṇassa ñāṇassa paccayo bhavituṃ samatthaṃ jātanti āha ‘‘udayabbayānupassanādinā vegena dhāvitvā’’ti. Rūpaṃ anekasantatisambandhatāya anekavaṭṭaracitā rajju viya hotīti vuttaṃ ‘‘rūparajjuṃ vā’’ti. Attabhāvassa rukkhaṭṭhāniyatāya vuttattā taṃsambandhadaṇḍaṭṭhāniyatā vedanādīsu ekasseva yuttā, na vedanādisamudāyassāti vuttaṃ ‘‘vedanādīsu aññataradaṇḍaṃ vā’’ti. Anulomāvajjanenāti anulomassa āvajjanena. Yena āvajjanena anulomañāṇaṃ uppajjati, tena taṃ ārammaṇaṃ. ‘‘Paṭhamena anulomacittena ullaṅghitvā’’ti idaṃ sakkāyatīrassa tassa atikkamanārambhatāya vuttaṃ. ‘‘Dutiyena nibbānaninnapoṇapabbhāramānaso’’ti idaṃ tassa sabbasaṅkhārato sātisayaṃ alaggaṃ hutvā visaṅkhāre allīnabhāvato vuttaṃ. Nibbāne ārammaṇakaraṇavasena patati yogāvacaro. Ekārammaṇeti ekavāraṃyeva ālambite ārammaṇe. Tenāha ‘‘aladdhāsevanatāyā’’ti. Tena ekārammaṇe āsevanā upakāravatī, na tathā nānārammaṇeti dasseti.

808.Tatrāti anulomagotrabhūnaṃ itarītarakiccākaraṇe. Nakkhattayoganti nakkhattena candassa yogaṃ, nakkhattayogavibhāvaniyaṃ vā kālaṃ, divasanti attho.

Tatthātiādi upamāsaṃsandanaṃ.

Evaṃ nibbattāhīti anulomañāṇāni viya saṅkhāre anālambitvā ahaṃ viya nibbānārammaṇe vattāhīti maggassa gotrabhunā dinnasaññāmuñcanaṃ, anubandhanañca nibbānārammaṇakaraṇameva sandhāya vuttaṃ.

809.Tatrāti tasmiṃ gotrabhunā dinnasaññaṃ amuñcitvā viya tena gahitārammaṇeyeva vattitvā maggassa lobhakkhandhādinibbijjhane. Usuṃ asati khippatīti issāso, dhanuggaho. Saragocaraṭṭhānaṃ nāma aṭṭhausabhamattaṃ. Tañca kho dūre pātino majjhimapurisassa vasena catuhatthāya yaṭṭhiyā vīsatiyaṭṭhi usabhaṃ, tena aṭṭhausabhamatte padese hatthavasena cattārīsādhikachasatahatthe padese. Phalakasatanti asanasāramayaṃ phalakasataṃ. Kumbhakāracakkasadise cakkayante. Āvijjhitvāti bhametvā. Daṇḍakaghaṭṭanāya uppādetabbasaddo daṇḍakasaññā. Phalakasatavinivijjhanassa paccayabhūtā daṇḍakasaññā viya gotrabhuñāṇaṃ lobhakkhandhādinibbijjhanassa maggañāṇassa paccayabhāvato. Issāso viya maggañāṇaṃ nibbijjhitabbanivijjhanato.

810. Aṭṭhamabhavato paṭṭhāya nibbattanakaṃ anamataggasaṃsāravaṭṭadukkhasamuddaṃ soseti. Saddhādhanaṃ sīladhanaṃ hiridhanaṃ ottappadhanaṃ sutadhanaṃ cāgadhanaṃ paññādhananti imesaṃ sattannaṃ ariyadhanānaṃ. Sammukhībhāvanti paccakkhasiddhiṃ. Pāṇātipātādipañcaverāni ceva pañcavīsatimahābhayāni cāti sabbaverabhayāni. Aññesañca ratanattaye niviṭṭhasaddhādīnaṃ. Samudāye pavatto sotāpattimaggasaddo tadekadesepi pavattatīti āha ‘‘sotāpattimaggena sampayuttaṃ ñāṇa’’nti.

Paṭhamamaggañāṇaṃ niṭṭhitaṃ.

Sotāpannapuggalakathāvaṇṇanā



我来将这段巴利文直译成简体中文:
807. 不是为了否定"一次警觉有多种进路"而取"一进路"这个说法,而是应该理解为显示"即使对不同所缘,一次警觉也没有多种进路"。"大水道"是指大的引水渠。"越过"是指不涉入而跨越。"跳跃"是指从上方越过。倾斜、下倾、低陷的程度是逐渐增强的低陷性。
经由八种智慧依序积累特殊性,随顺智成为缘起涅槃所缘之智的能力,所以说"以观察生灭等的速度奔驰"。色法因与多相续相连,如同由多圈编成的绳索,所以说"如色绳"。因为已说明自体如树的情况,所以与之相连如杖的性质,在受等诸法中只适合其一,而不适合受等诸法的集合,因此说"或受等任一杖"。"以随顺警觉"是指以随顺的警觉。由某种警觉而生起随顺智,以此为所缘。"以第一随顺心跳跃"这是说明开始超越有身见的彼岸。"以第二[随顺心]趣向、倾向、低陷于涅槃"这是说明他从一切行法中特别地不执著,而依附于无为。修行者以所缘的方式落入涅槃。"于一所缘"是指仅一次所缘取著。所以说"因未得习行"。由此显示:于一所缘的习行有助益,于不同所缘则不然。
808. "于此"是指随顺种姓[智]的相互作用。"星宿相合"是指月亮与星宿的相合,或是显示星宿相合的时间,即是说日子。
"于此"等是譬喻的配合。
"如是生起"是指不执著诸行如随顺智那样,而如我一样在涅槃所缘中运作,这是说明[圣]道放弃种姓[智]所给予的概念,而随顺则是指专注于以涅槃为所缘。
809. "于此"是指在那种姓[智]所给予的概念不放弃似的情况下,即在其所取的所缘中运作,[圣]道洞察贪蕴等。射手是指射箭的人,即弓箭手。箭靶场地约为八牛路。这是就中等人远射而言,以四肘长的标杆计算,二十标杆为一牛路,因此在八牛路的范围内,按手臂计算是六百四十肘的范围。"百块木板"是指由龙脑香木心材制成的百块木板。在如陶轮般的轮架上。"旋转"是指转动。由杖击所产生的声音是杖的标识。如杖的标识是贯穿百块木板的条件,种姓智是[圣]道智洞察贪蕴等的条件。[圣]道智如射手,因为能洞察所应洞察的。
810. 从第八有开始,使无始轮回大苦海干涸。信财、戒财、惭财、愧财、闻财、舍财、慧财,这七种圣财。"现前"是指亲证。五杀生等恶行和二十五大怖畏,即一切恶行怖畏。以及其他对三宝具信等[功德]。预流道这个词用于整体,也用于其中一部分,所以说"与预流道相应的智"。
第一道智完毕。
预流果补特伽罗品注释

811.Tasseva sotāpattimaggacittassa. Kāmañcettha nātitikkhapaññassa dve, tikkhapaññassa tīṇi phalacittāni honti, avisesato pana gahitassa maggassa vasena ‘‘dve, tīṇi vā’’ti vuttaṃ. Samādhimānantarikaññamāhūti yaṃ attano pavattisamanantaraṃ niyameneva phalappadānato ānantarikasamādhīti āhūti attho. Anantarameva pavattanakaṃ phalaṃ anantaraṃ, tattha niyutto, taṃ vā payojanaṃ etassāti ānantariko, maggo.

Āsevananteti āsevanato ante, āsevanalābhino anulomañāṇassa anantaranti attho. Laddhāsevanameva anulomaṃ gotrabhuṃ uppādeti. Upari pana cha, satta vā javanāni pavattanti, tasmā cattāri phalacittāni hontīti vadeyyāti āha ‘‘sattacittaparamā ca ekāvajjanavīthī’’ti.

Taṃ pana na sārato paccetabbanti yojanā. Yaṃ panettha vattabbaṃ, taṃ heṭṭhā vuttameva.

812.Ettāvatāti paṭhamamaggānantaraṃ phalassa uppattimakkena. Bhusaṃ pamattopīti devarajjacakkavattirajjādipamādaṭṭhānaṃ āgamma bhusaṃ pamattopi. Yesaṃ yathāvuttaāvajjanajavanacittānaṃ uppattiyā esa sotāpanno paccavekkhati nāmāti adhippāyo.

Eteneva pasaṅgena sesānaṃ ariyānaṃ paccavekkhaṇāni dassetuṃ ‘‘yathā cā’’tiādi vuttaṃ.

Ukkaṭṭhaparicchedoyevaceso, yadidaṃ pañcannaṃ, catunnañca paccavekkhaṇānaṃ dassananti attho. ‘‘Abhāvenevā’’ti etena pahīnāvasiṭṭhakilesapaccavekkhaṇasamatthatā kassaci hoti, kassaci na hotīti dasseti. Lobho eva lobhadhammo.

Dutiyamaggañāṇakathāvaṇṇanā

813.Kāmarāgabyāpādānaṃ tanubhāvāyāti etesaṃ kilesānaṃ tanubhāvatthaṃ. Tattha dvīhi kāraṇehi tanubhāvo adhiccuppattiyā, pariyuṭṭhānamandatāya ca. Sakadāgāmissa hi vaṭṭānusārimahājanassa viya kilesā abhiṇhaṃ na uppajjanti, kadāci kadāci viraḷākārā hutvā uppajjanti. Tathā uppajjantāpi maddantā chādentā andhakāraṃ karontā na uppajjanti, dvīhi pana maggehi pahīnattā mandamandā tanukākārā hutvā uppajjanti. Keci pana ‘‘sakadāgāmissāpi kilesā cirena uppajjanti, uppajjantāpi bahalāva uppajjanti. Tathā hissa puttadhītaro dissantī’’ti, taṃ akāraṇaṃ vatthupaṭisevanena vināpi gabbhaggahaṇasabbhāvato. Tasmā vuttanayeneva dvīhi kāraṇehi tesaṃ tanubhāvo veditabbo. Dutiyāyāti gaṇanavasenapi dutiyāya, uppattivasenapi dutiyāya bhūmiyā. Pattiyāti sāmaññaphalassa paṭilābhāya. Tañhi sampayuttānaṃ nissayabhāvato te dhammā bhavanti etthāti bhūmi. Yasmā vā samānepi lokuttarabhāve sayampi bhavati uppajjati, na nibbānaṃ viya apātubhūtaṃ, tasmāpi ‘‘bhūmī’’ti vuccati. Yogaṃ karotīti vipassanābhiyogaṃ karoti. ‘‘Navahākārehi indriyāni tikkhāni bhavantī’’tiādinā (visuddhi. 

我来将这段巴利文直译成简体中文:
811. 就是这预流道心。虽然此处对于不太利慧者有两个,对于利慧者有三个果心,但是就一般所取之道而言,所以说"二或三"。"称为定的无间"是指因为在自己生起之后必定带来果的成就,所以称为无间定的意思。紧接着生起的果称为无间,与之相应,或以此为目的,称为无间的,即是道。
"在修习末"是指在修习的末尾,即是获得修习的随顺智之后的意思。已得修习的随顺才能生起种姓[智]。而上面有六或七速行[心]生起,因此会有四个果心,所以说"一次警觉的心路以七心为最多"。
但这不应作为真实接受,这是解释。对此所应说的,在前面已经说过。
812. "至此"是指依第一道之后果生起的次第。"即使极度放逸"是指即使遇到天王位、转轮王位等放逸处而极度放逸。这预流者以前述警觉、速行等心的生起而称为省察,这是意趣。
为了顺便显示其他圣者的省察,所以说"如何等"等。
这只是最上的界限,即是说显示五种和四种省察的意思。"因为没有"这是显示:对已断余下烦恼的省察能力,有些人有,有些人没有。贪即是贪法。
第二道智品注释
813. "为了使欲贪、嗔恚变薄"是为了使这些烦恼变薄的目的。其中以两种原因而变薄:间断生起和现行软弱。因为一来者的烦恼不像轮回随行的凡夫那样频繁生起,而是偶尔稀疏地生起。同样,生起时也不是压制、遮蔽、造成黑暗地生起,而是因为已被两种道断除,所以软弱稀薄地生起。有些人说:"一来者的烦恼也是经久才生起,生起时也是强烈地生起。因为他们也有儿女可见。"这是没有根据的,因为不需要性行为也可能有受胎。因此应当依所说方式由两种原因理解它们的变薄。"第二"是依计数是第二,依生起也是第二地。"获得"是为了获得沙门果。因为它是相应诸法的所依,所以诸法在此生起,故称为地。或者因为即使同样是出世间,它自己也生起,不像涅槃那样非显现,所以也称为"地"。"用功"是指行持观禅。"以九种行相诸根变利"等。

2.699) vuttanayeneva yadaggena indriyānaṃ tikkhataṃ sampādeti, tadaggena balāni, bojjhaṅgāni ca paṭutarabhāvaṃ āpādento indriyabalabojjhaṅgāni samodhānetvā lakkhaṇattayatīraṇavasena ñāṇena parimaddati. Tattha aparāparaṃ ñāṇaṃ cārento parivatteti. Tenāha ‘‘vipassanāvīthiṃ ogāhatī’’ti. Vuttanayenevāti udayabbayañāṇādīnaṃ uppādane vuttanayena. Gotrabhuanantaranti ettha gotrabhu viya gotrabhu. Paṭhamamaggapurecārikañāṇañhi puthujjanagottābhibhavanato, ariyagottabhavanato ca nippariyāyato gotrabhūti vuccati, idaṃ pana taṃsadisatāya pariyāyato gotrabhu. Ekaccasaṃkilesavisuddhiyā , pana accantavisuddhiyā ārammaṇakaraṇato ca vodānanti vuccati. Tenāha paṭṭhāne ‘‘anulomaṃ vodānassa anantarapaccayena paccayo’’ti (paṭṭhā 1.1.417). Yasmā pana paṭisambhidāmagge uppādādiabhibhavanatthaṃ upādāya ‘‘aṭṭha gotrabhudhammā samādhivasena uppajjanti, dasa gotrabhudhammā vipassanāvasena uppajjantī’’tiādīsu (paṭi. ma. 1.60) gotrabhunāmenevetaṃ āgataṃ, tasmā idhāpi ‘‘gotrabhuanantara’’nti vuttanti daṭṭhabbaṃ.

Dutiyañāṇaṃ niṭṭhitaṃ.

Tatiyamaggañāṇakathāvaṇṇanā

814.Sakidevāti ekavāraṃyeva. ‘‘Imaṃ lokaṃ āgantvā’’ti iminā pañcasu sakadāgāmīsu cattāro vajjetvā ekova gahito. Ekacco idha sakadāgāmiphalaṃ patvā idheva loke parinibbāti, ekacco idha patvā devaloke parinibbāti, ekacco devaloke patvā tattheva parinibbāti, ekacco devaloke patvā idhūpapajjitvā parinibbāti. Ime cattāropi idha na gahitā. Yo pana idha patvā devaloke yāvatāyukaṃ vasitvā puna idhūpapajjitvā parinibbāti, ayaṃ ekova idha gahitoti veditabbo.

Kāmarāgabyāpādānaṃ anavasesappahānāyāti tesaṃyeva sakadāgāmimaggena tanukatānaṃ saṃyojanānaṃ niravasesappahānāya. Paṭisandhivasena kāmabhavassa anāgamanato anāgāmī.

Tatiyañāṇaṃ niṭṭhitaṃ.

Catutthamaggañāṇakathāvaṇṇanā

815.Opapātikoti upapātayoniko. Imināssa gabbhaseyyā paṭikkhittā. Tattha parinibbāyīti tattha suddhāvāse parinibbāyitā. Anāvattidhammo tasmā lokāti paṭisandhiggahaṇavasena tasmā lokā idha anāvattanasabhāvo, buddhadassanadhammassavanānaṃ panatthāya āgamanaṃ hotiyeva.

Rūparāgaarūparāgamānauddhaccaavijjānaṃ anavasesappahānāyāti etesaṃ pañcannaṃ uddhambhāgiyasaṃyojanānaṃ nissesappajahanatthāya. Tattha rūpabhave chandarāgo rūparāgo. Arūpabhave chandarāgo arūparāgo. Māno arahattamaggavajjhamāno. Tathā uddhaccāvijjā.

Catutthañāṇaṃ niṭṭhitaṃ.

Arahantapuggalakathāvaṇṇanā

816.Mahākhīṇāsavoti mahānubhāvatānibandhanaṃ pūjāvacanametaṃ, na upādāyavacanaṃ yathā ‘‘mahāmoggallāno’’ti. Na hi cūḷakhīṇāsavo nāma atthi. Antimadehaṃ dhāretīti antimadehadhārī. Khandhakilesābhisaṅkhārabhārānaṃ ohitattā oropitattā ohitabhāro. Anuppatto sadatthaṃ sakatthanti anuppattasadattho. Sadatthoti ca arahattaṃ veditabbaṃ. Tañhi attupanibandhanaṭṭhena, attānaṃ avijahanaṭṭhena, attano paramatthaṭṭhena ca attano atthattā sakatthoti vuccati. Parikkhīṇāni dasapi bhavasaṃyojanāni etassāti parikkhīṇabhavasaṃyojano. Khandhādiatthaṃ sammā aññāya vimuttoti sammadaññāvimutto. Aggo ca so dakkhiṇeyyo ca, aggadakkhiṇaṃ vā arahatīti aggadakkhiṇeyyo.

Bodhipakkhiyakathāvaṇṇanā



我来将这段巴利文直译成简体中文：
2.699. 如前所说,在哪种程度上完成诸根的锐利,在那种程度上使诸力、觉支达到更锐利的状态,集合诸根、诸力、觉支,以三相决定的方式以智慧揉搓。在其中运转反复的智慧。因此说"进入观禅之道"。"如前所说"是指依生起生灭智等所说的方式。"种姓[智]之后"在此,如种姓[智]般的种姓[智]。因为第一道的前导智慧征服凡夫种姓、成为圣者种姓,所以无譬喻地称为种姓[智],而这是因相似于彼而譬喻地称为种姓[智]。但因某些杂染的清净和究竟清净,以及以此为所缘,所以称为遍净。因此在《发趣论》中说:"随顺是遍净的无间缘。"又因为在《无碍解道》中依征服生起等的意义而说:"八种种姓法以定力生起,十种种姓法以观力生起"等,所以在此也应理解说"种姓[智]之后"。
第二智完毕。
第三道智品注释
814. "仅一次"是指仅一次。"来到此世间"这是指在五种一来者中除去四种而仅取一种。某者在此获得一来果后即在此世般涅槃,某者在此获得后在天界般涅槃,某者在天界获得后即在彼处般涅槃,某者在天界获得后再生此处般涅槃。这四种在此未取。而在此获得后在天界住至寿尽,再生此处般涅槃者,应知这一种在此被取。
"为了完全断除欲贪、嗔恚"是为了无余断除那些已被一来道减弱的结。因为不再以结生方式来到欲有,故称不还。
第三智完毕。
第四道智品注释
815. "化生"是指化生种类。这否定他的胎生。"在彼处般涅槃"是指在彼净居天般涅槃。"从彼世间不还之法"是指以结生方式从彼世间不再返回此处的自性,但为了见佛、闻法而来是有的。
"为了完全断除色贪、无色贪、慢、掉举、无明"是为了无余断除这五种上分结。其中,对色有的欲贪是色贪。对无色有的欲贪是无色贪。慢是阿罗汉道所断的慢。同样掉举、无明也是。
第四智完毕。
阿罗汉补特伽罗品注释
816. "大漏尽者"这是因大威力而称为尊敬语,不是相对语,如"大目揵连"。因为没有所谓小漏尽者。"持最后身"是指持最后之身者。因放下、卸下蕴、烦恼、行作之重担,故称已放下重担。"已达自利"是已达到自己的利益。自利应理解为阿罗汉果。因为它以自我相系属、不离自我、为自我最高义利的意义,是自己的利益,所以称为自利。"已尽诸有结"是指他的十种有结已经完全消尽。"以正智解脱"是正确了知蕴等义而解脱。"最上应供"是最上且应供养,或值得最上供养。
菩提分品注释

817. Catunnaṃ maggañāṇānaṃ vasena catuñāṇāya. Ānubhāvavijānanatthanti satipaṭṭhānapāripūriādikassa ānubhāvassa bodhanatthaṃ.

Paripuṇṇā bodhipakkhiyā etassāti paripuṇṇabodhipakkhiyo, maggo. Tassa bhāvo paripuṇṇabodhipakkhiyabhāvo. Vuṭṭhānabalehi sampayuttatāva vuṭṭhānabalasamāyogo, ye saṃyojanādayo yena paṭhamamaggādinā pahātabbā.

818. Bujjhanaṭṭhena vā bodho, maggacittuppādo. Tassa bujjhanakiriyāya anuguṇabhāvato pakkhe bhavāti bodhipakkhiyā.

819.Tesu bodhipakkhiyesu. Ārammaṇesūti kāyādiārammaṇesu. Okkhanditvāti anupavisitvā. Pakkhanditvāti tasseva vevacanaṃ. Upaṭṭhānatoti asubhākārādiggahaṇavasena upagantvā avaṭṭhānato. Kāyādīsu asubhākārādiggahaṇaṃ pubbabhāgasatipaṭṭhānavasena subhasaññādipahānakiccasādhanaṃ maggasatipaṭṭhānavasena veditabbaṃ. Tattha hi ekāva sati catukiccasādhanavasena pavattati.

820.Padahantīti vāyamanti, kāyacittāni paggaṇhanti vā. Asobhāhetūnaṃ saṃkilesadhammānaṃ pajahanena, sobhāhetūnañca vodānadhammānaṃ bhāvanena sobhanaṃ, sundaranti attho. Seṭṭhabhāvāvahanatoti pāsaṃsatamabhāvasādhanato. Padhānabhāvakāraṇatoti uttamabhāvahetuto.

821.Pubbe vuttenāti iddhividhañāṇaniddese (visuddhi. 2.369) vuttena. Ijjhanaṭṭho nipphajjanaṭṭho, paṭilābhasampadā vā, yena vā ijjhanti iddhā vuddhā ukkaṃsagatā honti, taṃ ijjhanaṃ. Samādhipadhānasaṅkhārapamukhā maggadhammā idha ‘‘iddhī’’ti adhippetā. Pubbaṅgamaṭṭho adhipatipaccayabhāvo. Tasmā sotāpattimaggo ijjhatīti iddhi, tasmā sampayuttā chandādayo pubbaṅgamaṭṭhena pādo. Tassā eva phalabhūtāya vuṭṭhānagāminiyā chandādayo pubbabhāgakāraṇaṭṭhena pādo. Soti iddhipādo. Ime lokuttarāvāti ime yathāvuttā chandādayo uttaracūḷabhājanīye āgatanayena lokuttarā veditabbā. Chandādiadhipativasena paṭiladdhadhammāpi phassādayo iddhipādā hontīti attho. Kāmañcettha iddhipādo no adhipati, adhipati vā no iddhipādo nāma natthi, yathā pana ekasmiṃ rajje rajjārahesu catūsu rājakumāresu ekasmiṃ kāle ekova rajjamanusāsati, na sabbe, evaṃ ekamekasmiṃ cittuppāde ekova adhipati, iddhipādo ca hotīti veditabbo.

822.Assaddhiyaṃ saddhāpaṭipakkhā akusalā dhammā, avatthugato pasādapatirūpako micchādhimokkho vā. Kosajjaṃ thinamiddhapadhāno akusalacittuppādo. Pamādo satisammoso tathāpavattā akusalā khandhā. Abhibhavanasaṅkhātena adhipatiyaṭṭhenāti assaddhiyādīnaṃ abhibhavanato abhibhavananti vattabbena adhimokkhapaggahaupaṭṭhānaavikkhepapajānanassa ekalakkhaṇena sampayuttadhammesu adhipatiyaṭṭhena. Assaddhiyādīhi cāti ca-saddo samuccayattho aṭṭhānappayutto, tasmā akampiyaṭṭhena ca sampayuttadhammesu thirabhāvena ca balanti evamettha adhippāyo veditabbo.

823.Bujjhanakasattassāti catunnaṃ ariyasaccānaṃ paṭivijjhanakasattassa. Yo heso lokuttaramaggakkhaṇe uppajjamānāya satiādidhammasāmaggiyā karaṇabhūtāya bujjhati kilesasantānaniddāya uṭṭhahati, cattāri vā ariyasaccāni paṭivijjhati, nibbānameva vā sacchikarotīti bodhīti vuccati ariyasāvako, tassa bodhissa bujjhanakasattassa aṅgāti bojjhaṅgā. Niyyānikaṭṭhenāti vaṭṭato nissaraṇaṭṭhena.



817. Catunnaṃ maggañāṇānaṃ vasena catuñāṇāya. Ānubhāvavijānanatthanti satipaṭṭhānapāripūriādikassa ānubhāvassa bodhanatthaṃ.

Paripuṇṇā bodhipakkhiyā etassāti paripuṇṇabodhipakkhiyo, maggo. Tassa bhāvo paripuṇṇabodhipakkhiyabhāvo. Vuṭṭhānabalehi sampayuttatāva vuṭṭhānabalasamāyogo, ye saṃyojanādayo yena paṭhamamaggādinā pahātabbā.

818. Bujjhanaṭṭhena vā bodho, maggacittuppādo. Tassa bujjhanakiriyāya anuguṇabhāvato pakkhe bhavāti bodhipakkhiyā.

819.Tesu bodhipakkhiyesu. Ārammaṇesūti kāyādiārammaṇesu. Okkhanditvāti anupavisitvā. Pakkhanditvāti tasseva vevacanaṃ. Upaṭṭhānatoti asubhākārādiggahaṇavasena upagantvā avaṭṭhānato. Kāyādīsu asubhākārādiggahaṇaṃ pubbabhāgasatipaṭṭhānavasena subhasaññādipahānakiccasādhanaṃ maggasatipaṭṭhānavasena veditabbaṃ. Tattha hi ekāva sati catukiccasādhanavasena pavattati.

820.Padahantīti vāyamanti, kāyacittāni paggaṇhanti vā. Asobhāhetūnaṃ saṃkilesadhammānaṃ pajahanena, sobhāhetūnañca vodānadhammānaṃ bhāvanena sobhanaṃ, sundaranti attho. Seṭṭhabhāvāvahanatoti pāsaṃsatamabhāvasādhanato. Padhānabhāvakāraṇatoti uttamabhāvahetuto.

821.Pubbe vuttenāti iddhividhañāṇaniddese (visuddhi. 2.369) vuttena. Ijjhanaṭṭho nipphajjanaṭṭho, paṭilābhasampadā vā, yena vā ijjhanti iddhā vuddhā ukkaṃsagatā honti, taṃ ijjhanaṃ. Samādhipadhānasaṅkhārapamukhā maggadhammā idha ‘‘iddhī’’ti adhippetā. Pubbaṅgamaṭṭho adhipatipaccayabhāvo. Tasmā sotāpattimaggo ijjhatīti iddhi, tasmā sampayuttā chandādayo pubbaṅgamaṭṭhena pādo. Tassā eva phalabhūtāya vuṭṭhānagāminiyā chandādayo pubbabhāgakāraṇaṭṭhena pādo. Soti iddhipādo. Ime lokuttarāvāti ime yathāvuttā chandādayo uttaracūḷabhājanīye āgatanayena lokuttarā veditabbā. Chandādiadhipativasena paṭiladdhadhammāpi phassādayo iddhipādā hontīti attho. Kāmañcettha iddhipādo no adhipati, adhipati vā no iddhipādo nāma natthi, yathā pana ekasmiṃ rajje rajjārahesu catūsu rājakumāresu ekasmiṃ kāle ekova rajjamanusāsati, na sabbe, evaṃ ekamekasmiṃ cittuppāde ekova adhipati, iddhipādo ca hotīti veditabbo.

822.Assaddhiyaṃ saddhāpaṭipakkhā akusalā dhammā, avatthugato pasādapatirūpako micchādhimokkho vā. Kosajjaṃ thinamiddhapadhāno akusalacittuppādo. Pamādo satisammoso tathāpavattā akusalā khandhā. Abhibhavanasaṅkhātena adhipatiyaṭṭhenāti assaddhiyādīnaṃ abhibhavanato abhibhavananti vattabbena adhimokkhapaggahaupaṭṭhānaavikkhepapajānanassa ekalakkhaṇena sampayuttadhammesu adhipatiyaṭṭhena. Assaddhiyādīhi cāti ca-saddo samuccayattho aṭṭhānappayutto, tasmā akampiyaṭṭhena ca sampayuttadhammesu thirabhāvena ca balanti evamettha adhippāyo veditabbo.

823.Bujjhanakasattassāti catunnaṃ ariyasaccānaṃ paṭivijjhanakasattassa. Yo heso lokuttaramaggakkhaṇe uppajjamānāya satiādidhammasāmaggiyā karaṇabhūtāya bujjhati kilesasantānaniddāya uṭṭhahati, cattāri vā ariyasaccāni paṭivijjhati, nibbānameva vā sacchikarotīti bodhīti vuccati ariyasāvako, tassa bodhissa bujjhanakasattassa aṅgāti bojjhaṅgā. Niyyānikaṭṭhenāti vaṭṭato nissaraṇaṭṭhena.



我来将这段巴利文直译成简体中文：
817. 依四道智之力而有四种智。"为了了知威力"意为为了觉知圆满念处等的威力。
具足觉支者即是道，以具足觉支为特质。出离力相应即是与出离力结合，由初道等所断的结缚等。
818. 以觉知义为觉，即是道心生起。随顺于觉知行为，存在于支分中，故称觉支。
819. 于彼等觉支中。"所缘"即身等所缘。"进入"即深入。"投入"是其同义词。"现起"即以不净相等把握而住立。应知依前分念处，在身等中把握不净相等是为断除净想等的作用，依道念处则成就其功能。于此，一念以成就四种作用而转起。
820. "精进"即是努力，或者是提升身心。以断除不善因的染污法，以修习善因的清净法而成为善妙，意即殊胜。"带来最上品质"即成就最值得赞叹的状态。"成为主要因素"即是最上品质的原因。
821. "先前所说"即在神通智解说中所说。成就义是完成义，或成就获得，或由此而成就、增长、达到卓越，此即是成就。此处所说的"神通"是以定和精进行为首的道法。前导义是增上缘的作用。因此，预流道成就即是神通，与之相应的欲等以前导义为足。对于彼出离道的果位，欲等是前分因义为足。此即神通足。此等是出世间，即如前所说的欲等，依上分小分别所说方式，应知是出世间。与欲等增上力所获得的触等诸法也成为神通足的意思。虽然此中神通足非增上，增上非神通足之法是没有的，如同一个王国中有四位王子都适合继位，但同一时间只有一位执掌王权，不是全部，如是在每一心生起中只有一个是增上，也是神通足，应当如是理解。
822. 不信是信的对立面即不善法，或是无根据的信仰表象即邪确信。懈怠是以昏沉睡眠为主的不善心生起。放逸是念的迷失即如是转起的不善蕴。"以克服所谓的增上义"即因克服不信等而说克服，即以决意、策励、现起、不散乱、了知的单一特相，在相应法中的增上义。"以及不信等"中的"及"字是总括义非处所用，因此应知此处的意趣是：以不动摇义及在相应法中坚固性而为力。
823. "觉悟者"即是通达四圣谛者。此人在出世间道刹那生起念等诸法的和合作用时觉悟，从烦恼相续的睡眠中醒来，或通达四圣谛，或现证涅槃，故称为觉，即圣弟子，其觉悟者的支分即是觉支。"出离义"即从轮回出离义。

824. Pubbabhāge nānācittesu labbhantīti sambandho. Cuddasavidhenāti ānāpānairiyāpathacatusampajaññapaṭikkūlamanasikāradhātumanasikārapabbāni, nava sivathikapabbāni cāti evaṃ cuddasavidhena. Kāyaṃ pariggaṇhato ca kāyānupassanāsatipaṭṭhānaṃ labbhati, na vedanādayo pariggaṇhato. Esa nayo sesesupi. ‘‘Sukhaṃ vedana’’ntiādināti vā ‘‘sāmisa’’ntiādināti vā ‘‘nirāmisa’’ntiādināti vā evaṃ navavidhena. Sarāgadosamohasaṃkhittamahaggatasamāhitasauttaravimuttapadānaṃ sapaṭipakkhānaṃ vasena soḷasavidhena. Nīvaraṇupādānakkhandhāyatanabojjhaṅgasaccapabbānaṃ vasena pañcavidhena. Imasmiṃ attabhāveti paccuppanne attabhāve. Anuppannapubbanti attano abhūtapubbaṃ. Parassa uppannaṃ akusalaṃ disvā tannimittañca vadhabandhārahādīnīti adhippāyo. Tassāti tādisassa. Bhavati hi taṃsadisepi tabbohāro yathā ‘‘tāniyeva osadhānī’’ti. Tassa pahānāyāti etthāpi eseva nayo. Jhānavipassanā ito aññasmiṃ attabhāve uppannapubbāpi siyunti vuttaṃ ‘‘imasmiṃ attabhāve anuppannapubba’’nti, chandiddhipādasammāvācānaṃyeva gahaṇaṃ. Tesu vuttesu sesiddhipādasesaviratiyo atthato vuttāva hontīti lakkhaṇahāravasena ayamattho veditabbo. Evaṃ nānācittesu labbhanti pubbabhāge ete satipaṭṭhānasammappadhānaiddhipādā. Catunnaṃ ñāṇānanti catunnaṃ ariyamaggañāṇānaṃ. Kāmaṃ sabbepi bodhipakkhiyadhammā maggacittuppādapariyāpannāva, tathāpi sātisayo sammappadhānabyāpāro maggakkhaṇeti vuttaṃ ‘‘phalakkhaṇe ṭhapetvā cattāro sammappadhāne’’ti. Avasesā tettiṃsa labbhanti, te ca kho pariyāyato, na nippariyāyatoti adhippāyo.

825.Sesesu panāti iddhipādādīsu pañcasu koṭṭhāsesu. Yathā sativīriyesu ‘‘satipaṭṭhānaṃ sammappadhāna’’nti saṅkhipanavasena hāpanaṃ, ‘‘kāyānupassanā’’tiādivibhāgadassanavasena vaḍḍhanaṃ atthi, īdisaṃ hāpanavaḍḍhanaṃ natthīti attho.



我来将这段巴利文直译成简体中文：
824. "在前分的不同心中获得"是其相连关系。"十四种"即是：入出息、四威仪、四明觉、不净作意、界作意等分，以及九种墓园观分，如是为十四种。观察身时得身念处，而非观察受等。其余也是同样的道理。或以"乐受"等，或以"有味"等，或以"无味"等，如是为九种。依有贪、有嗔、有痴、收缩、广大、等持、有上、解脱等句及其对立而为十六种。依盖、取、蕴、处、觉支、谛等分而为五种。"在此身"即在现在身。"未曾生起"即自己未曾有过。见他人生起的不善及其相关的应受杀戮囚禁等之事，此是其意趣。"其"即如是者。于相似者也有此称呼，如说"彼等药物"。在"为断除其"中也是同样的道理。因为禅那和观可能在此外的其他生中曾生起过，故说"在此身未曾生起"，是专指欲神通足和正语。在所说的其余神通足和其余离之中，从意义上说已经包含了，应依特相理路而了知此义。如是在前分的不同心中获得这些念处、正勤、神通足。"四智"即四圣道智。虽然一切觉支法都包含在道心生起中，然而在道刹那中正勤的作用特别显著，故说"除果刹那的四正勤"。其余三十三法可得，而且是就方便说，非就究竟说，此是其意趣。
825. "其余"即在神通足等五种类别中。如同在念和精进中，以摄略方式减少为"念处、正勤"，以"身随观"等分别显示方式而增加，如是的减少增加是没有的，此是其意思。

826. Idāni sabbesu eva yathārahaṃ labbhamānavibhāgadassanatthaṃ ‘‘apicā’’tiādi āraddhaṃ. Tattha tesūti sattatiṃsāya bodhipakkhiyadhammesu. Chaddhāti ekadhā dvedhā catudhā pañcadhā aṭṭhadhā navadhāti evaṃ chappakārena te bhavanti.

Chandiddhipādādivasenāti chando chandiddhipādavaseneva, cittaṃ cittiddhipādavaseneva, pītipassaddhiupekkhā bojjhaṅgavaseneva, saṅkappādayo maggavasenevāti evaṃ nava ekavidhāva honti.

Cuddaseva asambhinnāti sati vīriyaṃ chando cittaṃ paññā saddhā samādhi pīti passaddhi upekkhā sammāsaṅkappo sammāvācā sammākammanto sammāājīvoti ime asambhinnā padantarasambhedena vinā aggahitaggahaṇena gayhamānā cuddaseva ca sabhāvadhammā. Cuddasāti ca ukkaṃsaparicchedena vuttaṃ. Tañca kho paṭhamajjhānikamaggacittuppādavasena, dutiyajjhānike pana sammāsaṅkappābhāvato terasa, tatiyacatutthapañcamajjhānikesu pītisambojjhaṅgābhāvato dvādasa honti. ‘‘Sattatiṃsappabhedato’’ti idampi ukkaṃsavaseneva vuttaṃ, avakaṃsato pana vuttanayena ekasmiṃ khaṇe chattiṃsa, pañcatiṃsa honti, catunnaṃ adhipatīnaṃ ekajjhaṃ anuppajjanato ekasmiṃ khaṇe ekasseva iddhipādassa sambhavoti dvattiṃsa ca hontīti veditabbaṃ.

Sattatiṃsapabhedato kathanti āha ‘‘sakiccanipphādanato’’tiādi, ekaccassa sabhāvato ekassāpi attano ānubhāvānurūpakāyānupassanāditaṃtaṃkiccasādhanatoti attho. Sarūpena ca vuttitoti abhedassa cittiddhipādādikassa sarūpeneva pavattanato ca.

Etthāti ñāṇadassanavisuddhiyaṃ. Kasmā pana bodhipakkhiyesu jhānakoṭṭhāso na gahito, nanu jhānarahito ariyamaggo natthīti? Saccaṃ natthi, tato eva na kho panetaṃ evaṃ daṭṭhabbaṃ ‘‘bodhipakkhiyesu jhānaṃ na gahita’’nti lakkhaṇūpanijjhānalakkhaṇassa jhānassa maggaggahaṇeneva gahitattā. Tañhi sandhāya ‘‘yasmiṃ samaye lokuttaraṃ jhānaṃ bhāvetī’’tiādi (dha. sa. 277, 343 ādayo) vuttaṃ. Ārammaṇūpanijjhānalakkhaṇassa panettha sambhavo eva natthi. Aparo nayo – kasmā pana bodhipakkhiyesu jhānakoṭṭhāso na gahito, nanu jhānarahito ariyamaggo natthi, na ca taṃ paṭipadā viya ekantapubbabhāgiyaṃ, nāpi ekaccapaṭisambhidā viya magganissando, atha kho maggacittuppādapariyāpanno, yato ‘‘lokuttaraṃ jhānaṃ bhāvetī’’ti (dha. sa. 277, 343 ādayo) vuttaṃ, maggamaggaparivāradhammā ca bodhipakkhiyadhammāti? Vuccate – yaṃ tāva vuttaṃ jhānarahito ariyamaggo natthī’’ti, tattha na ariyamaggasampayogamattena jhānassa bodhipakkhiyatā labbhati atippasaṅgato. Āhārādīnampi hi bodhipakkhiyatā āpajjeyyāti. Etena maggacittuppādapariyāpannatā bodhipakkhiyabhāvassa akāraṇanti dassitaṃ hoti.


我来将这段巴利文直译成简体中文：
826. 现在为了显示一切法中适当可得的分别，而开始说"复次"等。其中"于彼等"即是三十七菩提分法。"六种"即是一种、二种、四种、五种、八种、九种，如是为六种方式而有彼等。
"依欲神通足等"即是欲仅依欲神通足，心仅依心神通足，喜、轻安、舍仅依觉支，寻等仅依道支，如是九法唯是一种。
"十四不相混"即是：念、精进、欲、心、慧、信、定、喜、轻安、舍、正思惟、正语、正业、正命，这些不相混杂，不与其他词相混合，不取其所未取而被取的十四种自性法。说"十四"是就最高限度而说。这是依初禅道心生起而说，在第二禅中因无正思惟故为十三，在第三、第四、第五禅中因无喜觉支故为十二。"三十七种差别"这也是就最高限度而说，但就最低限度，依所说方式，在一刹那中为三十六或三十五，因为四增上不能同时生起，在一刹那中只能有一个神通足的生起，故应知成为三十二。
"如何说三十七种差别"而说"依成就自身作用"等，某些法虽自性是一，但依其威力相应而成就身随观等各自作用，此是其义。"以自相而转起"即是不分别的心神通足等以自相而运转。
"于此"即是在智见清净中。为何在菩提分中不摄取禅支类别，难道没有无禅支的圣道吗？确实没有，正因如此，不应如是见"在菩提分中未摄取禅那"，因为具有观察相特性的禅那已被摄在道的摄取中。正是针对这点而说"在某时修习出世间禅那"等。但具有所缘观察特性的禅那在此是完全没有的。另一解释：为何在菩提分中不摄取禅支类别，难道没有无禅支的圣道，它不像道前分那样完全属于前分，也不像某些无碍解那样是道的流出，而是包含在道心生起中，因此说"修习出世间禅那"，而且菩提分法是道和道的眷属法？对此回答：首先对于所说"没有无禅支的圣道"，在此不能仅因与圣道相应而得到禅那的菩提分性，因为过于扩大，因为这样连段食等也会成为菩提分。由此显示包含在道心生起中不是成为菩提分的原因。


Yaṃ pana vuttaṃ ‘‘maggamaggaparivāradhammā ca bodhipakkhiyā’’ti, tattha parivāraṭṭho kiṃ sahapavattiattho, udāhu parikkhāraṭṭhoti? Yadi purimo pakkho, so pageva nillocito. Atha dutiyo, idaṃ vicāretabbaṃ. Kathaṃ pavattamānaṃ jhānaṃ maggassa parikkhāro? Yadi sahajātādipaccayabhāvena, evaṃ sati phassādīnampi maggaparikkhāratā āpajjati. Atha paṭipakkhavidhaṃsanena, na sabbe jhānadhammā paṭipakkhavidhaṃsanasamatthā. Na hi vicāro, vedanā ca kassaci saṃkilesadhammassa ujupaṭipakkhabhāvena pavattanti. Yaṃ pana peṭake ‘‘sukhaṃ uddhaccakukkuccassa, vicāro vicikicchāya paṭipakkho’’ti vuttaṃ, taṃ pariyāyena vuttaṃ. Na hi sukhaṃ sayaṃ uddhaccakukkuccassa paṭipakkho, paṭipakkhassa pana samādhissa paccayatāya paṭipakkho. Na ca vicāro paññā viya, adhimokkho viya vā vicikicchāya paṭipakkho, paṭipakkhassa paṭirūpatāya pana paṭipakkho vutto. Tathā pītipi na byāpādassa adoso viya ujupaṭipakkho, adosasampayogato pana paṭipakkho vutto. Tena vuttaṃ ‘‘taṃ pariyāyena vutta’’nti. Vitakkasamādhayo eva pana jhānadhammesu ujukaṃ paṭipakkhavidhaṃsanasamatthāti paṭipakkhaviddhaṃsanasamatthassa paripuṇṇassa jhānakoṭṭhāsassa abhāvato na cassa bodhipakkhiyesu saṅgaho kato. Yasmā pana sammāsaṅkappo, sammāsamādhi ca maggapariyāpannā jhānadhammā, tasmā te sandhāya taṃsampayuttatāya vā itarepi gahetvā pariyāyena vuttaṃ pāḷiyaṃ ‘‘yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānika’’ntiādi (dha. sa. 277).

Vuṭṭhānabalasamāyogakathāvaṇṇanā

827.Vuṭṭhānaṃ nimittato, pavattato ca vuṭṭhānaṃ. Balasamāyogo samathavipassanābalehi sampayuttatā. Pariññābhisamayādivasena dukkhādīsu visesadassanaṭṭhena maggapaññāpi vipassanāti vuccatīti ‘‘lokiyavipassanā’’ti visesetvā vuttaṃ. Tenevāha ‘‘vuṭṭhānaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti (paṭi. ma. 

我来将这段巴利文直译成简体中文：
对于所说"菩提分是道和道的眷属法"，此中眷属义是同时生起义，还是资具义？如果是前者，这已经在前面被否定了。如果是后者，这需要考察。禅那如何运作成为道的资具？如果是以俱生等缘的作用，那么触等也会成为道的资具。如果是以断除对立，不是所有禅支都能够断除对立。因为寻和受并不是以直接对立的方式对任何染污法而转起。在《藏论》中说"乐对治掉举恶作，寻对治疑"，这是方便说。因为乐本身不是掉举恶作的对治，而是因为是对治的定的缘而成为对治。寻也不像慧或胜解那样是疑的对治，而是因为类似于对治而说是对治。同样，喜也不像无嗔那样是嗔的直接对治，而是因为与无嗔相应而说是对治。因此说"这是方便说"。在禅支中只有寻和定能够直接断除对立，因为没有完整的能断除对立的禅支类别，所以不被摄入菩提分中。但因为正思惟、正定是属于道的禅支，所以针对这些，或因与这些相应而摄取其他，方便地在圣典中说"在某时修习出世间禅那、出离"等。
出离力相应解释
827. 出离是从相出离，从转起出离。力相应是与止观诸力相应。因为道慧以遍知等现观等方式在苦等中见殊胜相而称为观，故特别说"世间观"。因此说"以出离义修习止观双运"。

2.5). Nimittārammaṇattā nevanimittā vuṭṭhāti, pavatti…pe… chindanato na pavattā vuṭṭhātīti yojanā. Tattha nimittato vuṭṭhānaṃ saṅkhāranimittaṃ nissajjitvā nibbānārammaṇakaraṇaṃ. Pavattato vuṭṭhānaṃ hetunirodhena āyatiṃ vipākappavattassa anuppavattidhammatāpādanaṃ. Tenāha ‘‘samudayassa asamucchindanato pavattā na vuṭṭhātī’’ti.

Dubhatoti ubhato, da-kārāgamaṃ katvā evaṃ vuttaṃ. Dubhāti vā padantaramevetaṃ ubhayasaddena samānatthaṃ. Dassanaṭṭhenāti pariññābhisamayādilakkhaṇena catusaccadassanaṭṭhena. Micchādiṭṭhiyāti dvāsaṭṭhippabhedāyapi micchādiṭṭhiyā. Tadanuvattakakilesehīti apāyagamanīyatāya tassā micchādiṭṭhiyā anuvattakehi vicikicchādikilesehi. Khandhehīti etthāpi tadanuvattakasaddo ānetvā sambandhitabbo. Te ca micchādiṭṭhiādipaccayā uppajjanārahā veditabbā. Micchāsaṅkappātiādīsupi tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti. Bahiddhā ca sabbanimittehi vuṭṭhātīti pāḷi saṃkhittā. Yathā micchādiṭṭhimicchāsaṅkappā, evaṃ micchāvācādayopi apāyagamanīyā eva veditabbā. Micchāvācākammantājīvā cetanāsabhāvā. Micchāsati tathāpavattā cattāro khandhā. Uparimaggattaye sammādiṭṭhi taṃtaṃmaggavajjhā mānato vuṭṭhāti. So hi ‘‘ahamasmī’’ti pavattiyā diṭṭhiṭṭhāniyo, micchāmaggato panettha vuṭṭhānaṃ anuddharitvā taṃtaṃmaggavajjhasaṃyojanānusayeheva vuṭṭhānaṃ uddhaṭaṃ.

Aṇusahagatāti aṇubhāvaṃ gatā pattā, tanubhūtāti attho.

828. Evaṃ vuṭṭhānaṃ dassetvā idāni balasamāyogaṃ dassetuṃ ‘‘lokiyānañcā’’tiādi vuttaṃ. Samathabalaṃ adhikaṃ hoti samādhibhāvanābhāvato. Vipassanābalaṃ adhikaṃ hoti ñāṇuttarattā vipassanābhāvanāya. Samānabhāvena yuge naddhā baddhā viya hontīti yuganaddhā. Tenāha ‘‘aññamaññaṃ anativattanaṭṭhenā’’ti, kiccato anūnādhikabhāvenāti attho. Tato eva samāyogoti samaparicchedayogoti attho.

Samādhipaṭipakkhadassanatthaṃ ‘‘uddhaccasahagatakilesehī’’ti vuttaṃ, uddhaccapadhānehi kilesehīti adhippāyo. Avikkhepo samādhīti samucchindanena vikkhepassa ujupaṭipakkhabhūto samādhi. Nirodhagocaroti nibbānārammaṇo. Vuṭṭhānaṭṭhenāti vuṭṭhānakabhāvena nimittato, pavattato ca vuṭṭhahamānavasena. Ekarasāti samānakiccā.

Pahātabbadhammapahānakathāvaṇṇanā


我来将这段巴利文直译成简体中文：
2.5. 由于以相为所缘故不从相出起，由于…乃至…断绝故不从转起，如是配合。其中，从相出起是舍离诸行相而以涅槃为所缘。从转起出起是以因灭而使未来果报转起成为不生法性。因此说"由于不断绝集故不从转起"。
"两边"即是"两方"，加入"da"音而如此说。或者"两"是另一个词，与"两方"词义相同。以见义者，即以遍知等现观相的四谛见义。邪见即是六十二种邪见。随行烦恼即是随行于那导向恶趣的邪见的疑等烦恼。诸蕴中也要带入"随行"一词来理解。这些应知是因邪见等缘而应生起的。在邪思惟等中也从随行烦恼和诸蕴出起。经中简略说"从外一切相出起"。应知如邪见邪思惟，邪语等也是导向恶趣的。邪语、邪业、邪命是思的自性。邪念是如是转起的四蕴。在上三道中，正见从各自道所断的慢出起。因为这是"我是"转起的见处，这里未提出从邪道出起，只提出从各自道所断的结和随眠出起。
"细微"是达到细小状态，意为变得微细。
828. 如是显示出起后，现在为显示力的相应而说"对于世间等"等。止力增上是因为修习定。观力增上是因为观的修习是以智为上。如轭般相系相连故为轭联。因此说"以不相超越义"，意为作用上无增无减。由此即是相应，意为等量相应。
为显示定的对治，说"与掉举俱行的烦恼"，意为以掉举为主的烦恼。无散乱是定，是以断除而成为散乱的正对治的定。以灭为境是以涅槃为所缘。以出起义是以成为出起法而从相和转起出起的方式。一味是作用相同。
应断法的断除之说释义

829.Yedhammāti ye saṃkilesadhammā. Saṃyojanādīsu saṃyojanaṭṭhena bandhanaṭṭhena saṃyojanāni, vibādhanaṭṭhena, upatāpanaṭṭhena vā kilesā, micchāsabhāvāti micchattā, loke dhammā lokapariyāpannā dhammāti lokadhammā, maccherassa bhāvo, kammaṃ vāti macchariyaṃ, viparītaṭṭhena vipallāsā, ganthanaṭṭhena ganthā, ayuttā gatīti agati, āsavantīti āsavā, ohanantīti oghā, yojanaṭṭhena yogā, nīvarantīti nīvaraṇāni, dhammasabhāvaṃ atikkamma parato āmasantīti parāmāsā, bhusaṃ ādiyantīti upādānāni, appahīnabhāvena santāne anu anu sentīti anusayā, malīnabhāvakaraṇaṭṭhena malā, akusalakammāni ca tāni sugatiduggatīnaṃ, tattha nibbattanakasukhadukkhānañca pathā cāti akusalakammapathā, cittaṃ uppajjati etthāti cittuppādo, cittacetasikarāsi , akusalo ca so cittuppādo cāti akusalacittuppādoti akusalasaddaṃ ānetvā sambandhitabbaṃ.

Khandhehi khandhānanti idhalokakkhandhehi paralokakkhandhānaṃ. Yāvañhi teti te rūparāgādayo yāva pavattanti na samucchijjanti, tāva etesaṃ khandhaphaladukkhānaṃ anuparamo avicchedoti. Etena tesaṃ saṃyojanatthaṃ vibhāveti. Uddhanti rūpārūpabhavesu, tatiyamagguppattiyā vā uddhaṃ. Uddhaṃ bhajantīti uddhaṃbhāgā, rūpārūpabhavā, tesaṃ avicchedahetutāya hitāni uddhaṃbhāgiyāni.

Kilissanti, kilesenti cāti duvidhampi atthaṃ dassento ‘‘sayaṃ saṃkiliṭṭhattā’’tiādimāha.

Micchāvimutti ‘‘lokathūpikādīsu mokkho’’ti pavattamicchāvimokkho. Abhinivisanādivasena micchā viparītaṃ na sammā pavattanato micchāñāṇaṃ mohova.

Lokappavattiyāti khandhappavattiyaṃ sati. Anuparamadhammakattāti puññapāpavasena aparāparaṃ avicchijjanato. ‘‘Lābhahetuko lābho’’tiādinā kāraṇopacārena.

Āvāse macchariyaṃ, āvāsahetukaṃ vā macchariyaṃ āvāsamacchariyaṃ.

Tayoti vatthuṃ abhinditvā vuttaṃ, bhinditvā pana vuccamāne dvādasa honti.

Ganthakaraṇaṃ kāraṇabhāvena paṭibaddhatākaraṇaṃ ganthananti taṃ rūpakāyepi labbhatīti āha ‘‘nāmakāyassa ceva rūpakāyassa cā’’ti. Tattha byāpādassāpi abhisajjanupanayhavasena pavattanato ganthanaṭṭho veditabbo, yato tassa paṭighasaṃyojanabhāvo vutto.

Chandadosamohabhayehīti chandadosamohabhayahetu. Tañhīti akattabbakaraṇaṃ, kattabbākaraṇañca.

Savanāti pavattanato. Savanatoti kilesāsucibhāvena vissandanato. Puna savanatoti pasavanato.

Ākaḍḍhanaṭṭhena, duruttaraṇaṭṭhena cāti etena oghā viya oghāti dasseti. Ārammaṇena, dukkhena ca viyogassa appadānasaṅkhātena yojanaṭṭhena yogāti dasseti, saṃkilesakaraṇaṭṭhenāti attho. Tesaññevāti kāmarāgādīnaṃyeva. Te hi sotavasena vattamānā soto viya sotapatite satte apāyasamuddaṃ pāpenti, saṃsārasamuddato ca sīsaṃ ukkhipituṃ na denti, yathāgahitañca ārammaṇaṃ vissajjituṃ na denti, yādisañca pāpaṃ katvā dukkhappatte punapi tādisena yojenti.

Cittassāti kusalacittassa, visesato jhānacittassa. Ādito varaṇaṃ āvaraṇaṃ. Kilesavāsanaṃ netvā varaṇaṃ nīvaraṇaṃ. Kuṭṭakavāṭādīhi viya pidahanaṃ paṭicchādanaṃ, taṃ pana kusalādīni saṅgaṇhituṃ, pariññātuṃ, ñātuñca appadānavasena daṭṭhabbaṃ.

Tassa tassa dhammassa sabhāvanti kāyādikassa tassa tassa dhammassa asubhādisabhāvaṃ. Abhūtaṃ sabhāvanti subhādisabhāvaṃ.



我来将巴利文直译为简体中文：
那些法是指那些杂染法。在结缚等中,以结缚义和束缚义为结,以逼恼义或热恼义为烦恼,以邪性为邪,世间法是属于世间的法,悭的状态或业称为悭,以颠倒义为颠倒,以系缚义为系,不正当的行为为不行,漏出为漏,淹没为暴流,以束缚义为轭,障碍为盖,超越法的本性而执取为取着,强烈执取为取,因未断而在相续中一再潜伏为随眠,以造成污垢义为垢,不善业是善趣恶趣及其中生起的苦乐之道为不善业道,心生起之处为心生起,心心所蕴,不善的心生起为不善心生起,应当引入不善的字而结合。
蕴与蕴是指此世蕴与他世蕴。只要那些色贪等未断,持续存在,那么这些蕴果之苦就不会止息、不会间断。由此显示它们的结缚义。上是指色无色界,或第三道以上。趋向上方为上分,色无色有,因为是不间断的因缘而有利于它们故称上分。
染污及使染污,显示这两种义而说"因自身污染"等。
邪解脱是指"在世间塔庙等处的解脱"这样的邪解脱。由于执着等而邪,颠倒,不正确生起,故邪智就是痴。
在世间转起是指在蕴转起时。具不止息法性是指因福非福而不断相续。以"利养为因的利养"等,以因的假说。
对住处的悭或以住处为因的悭为住处悭。
三是不分开事物而说,若分开来说则成十二。
系缚作用是造成系缚,使成为相连系着,这在色身也可得到,所以说"对名身和色身"。其中,嗔恚也以怨恨系缚方式运作,故应知系缚义,因此说它是嗔恚结。
以欲、嗔、痴、怖为因。那就是作不该作、不作该作。
流出是因为运转。从流出是因为如烦恼不净般流溢。再次流出是因为渗出。
以牵引义和难度越义,由此显示如暴流般的暴流。以所缘及苦的不予舍离称为结合义而为轭,意即以造作杂染义。正是那些即贪欲等。它们随流而行如流般使众生堕入恶趣海,不让他们从轮回海中抬头,不让放舍所执着的所缘,遭受某种恶业所致的苦后又使其与同样的相应。
对心即善心,特别是禅定心。从开始障碍为遮障。带来烦恼习气而障碍为盖。如以墙壁门等遮蔽为覆盖,这应当以不让摄取、遍知、了知善等的方式来理解。
那个法的自性即身等那个法的不净等自性。非真实自性即净等自性。


Thāmagataṭṭhenāti thāmagatabhāvena. Thāmagatanti ca anaññasādhāraṇo kāmarāgādīnaṃ sabhāvo daṭṭhabbo. Yena te eva bhagavatā ‘‘anusayā’’ti vuttā. Anusayanañca maggena appahīnabhāvena paccayasamavāye uppajjanārahatā. Tenāha ‘‘punappunaṃ kāmarāgādīnaṃ uppattihetubhāvena anusentiyevā’’ti.

Dummocanīyabhāvena pavattiṃ sandhāyāha ‘‘telañjanakalalaṃ viyā’’ti.

830.Sesāti anapāyagamanīyā. Sukhumā kāmarāgapaṭighāti sambandho. Catutthañāṇavajjhā evāti avadhāraṇena paṭhamañāṇādivajjhatā nivattīyati. Tayidaṃ niyamadassanaṃ aññatthāpi netabbanti dassento ‘‘parato’’tiādimāha. Tattha ‘‘niyamaṃ na karissāmā’’ti etena niyame akate heṭṭhimamaggavajjhatāpi anuññātā eva hotīti.

Lobha…pe… catutthañāṇavajjhānītiādīsu paṭhamañāṇādīhi hatāpāyagamanīyādibhāvānīti adhippāyo veditabbo. Ādisaddena oḷārikasukhumatā gahitā.

Yaseti parivāre.

Agatīsu chandādayo kiñcāpi uparimaggavajjhā, tathāpi taṃmūlakassa akattabbakaraṇassa, kattabbākaraṇassa ca apāyagamanīyatāya paṭhamamaggavajjhā.

Katākatākusalākusalavisayaṃ yaṃ vippaṭisārabhūtaṃ kukkuccaṃ, taṃ idha tatiyañāṇavajjhaṃ vuttaṃ. Yaṃ pana ‘‘kukkuccapakatatāya āpattimāpajjatī’’ti (pāci. aṭṭha. 438; kaṅkhā. aṭṭha. nidānavaṇṇanā) vuttaṃ kukkuccaṃ, taṃ sandhāya ‘‘kukkuccavicikicchā sotāpattimaggena pahīyantī’’ti (dha. sa. aṭṭha. 1176) aṭṭhasāliniyaṃ vuttaṃ. Tasmā dvinnaṃ vacanānaṃ adhippāyo veditabbo. Aññesupi edisesu ṭhānesu adhippāyo maggitabbo, na virodhato paccetabbo. Oḷārikānavasesappahānaṃ vā sandhāya kukkuccassa paṭhamatatiyañāṇavajjhatā vuttāti veditabbaṃ. ‘‘Bhagavatā paṭikkhittaṃ anuvasitvā anuvasitvā āvasathapiṇḍaṃ bhuñjitu’’nti, ‘‘kukkuccāyanto na paṭiggahesī’’ti (pāci. 204) pana āgataṃ kukkuccaṃ, na nīvaraṇaṃ arahato uppajjanato, nīvaraṇapaṭirūpakaṃ pana ‘‘kappati na kappatī’’ti vīmaṃsanabhūtaṃ vinayakukkuccaṃ nāma, taṃ tathāpavattacittuppādova.

Kāmarāgapaṭighānusayā aṇusahagatā tatiyañāṇavajjhā. Oḷārikānaṃ pana dutiyañāṇavajjhatā heṭṭhā vuttanayāva.

Cittuppādaggahaṇena cettha makkhapaḷāsamāyāsāṭheyyapamādathambhasārambhādīnaṃ saṅgaho katoti daṭṭhabbaṃ.



我来将巴利文直译为简体中文：
以力得义即以力得状态。力得应理解为贪欲等的无共通自性。由此世尊称它们为"随眠"。随眠是因未被道断除而在因缘和合时应当生起。因此说"以作为贪欲等一再生起之因而潜伏"。
关于难以脱离的运行而说"如油膏泥"。
830. 其余即不导向恶趣的。微细的欲贪与嗔恚相连。唯为第四智所断,此确定语排除为第一智等所断。显示此限定也应用于其他处而说"后面"等。其中"我们不作限定"表示在未作限定时也允许为较低道所断。
在贪等为第四智所断等中,应知意趣是说已被第一智等断除导向恶趣等的状态。以等字摄取粗细性。
在眷属中。
虽然欲等不行为上道所断,但因其为根本的不作应作及作不应作导向恶趣,故为初道所断。
对已作未作善不善的后悔性恶作,这里说为第三智所断。但关于"因恶作而犯戒"所说的恶作,针对这个而在《殊胜义注》中说"恶作与疑由初道断"。因此应知两说的意趣。对其他类似之处也应寻求意趣,不应从矛盾处理解。或应知是针对粗重的完全断除而说恶作为第一和第三智所断。但如"多次违犯世尊禁止而食居处食","因恶作而不受"所说的恶作,不是盖,因为阿罗汉也会生起,而是盖的类似法,即所谓关于"许可不许可"的观察性的律恶作,那只是如此运作的心生起。
欲贪嗔恚随眠的微细部分为第三智所断。而粗重部分为第二智所断如前所说方式。
这里应知以心生起的摄取而包含覆、恼、诳、诈、放逸、慢、激愤等。

831.Aphalo vāyāmoti ettha atītānaṃ tāva pajahane aphalo hotu vāyāmo niruddhattā, anāgatānaṃ pana kathanti tesampi vakkhamānaṃ aviparītamatthaṃ ajānanto natthitāmattaṃ gahetvā codeti, tathāpi ‘‘aphalo’’ti pubbe pahātabbānaṃ natthitāya codanā katā, idāni pahānassa. Yadi hi pahānaṃ atthi, kathaṃ pahātabbā santi? Atha pahātabbā santi, kathaṃ pahānaṃ hoti? Pahātabbā ca santi, pahānañca hotīti vippaṭisiddhametaṃ. Kasmā? Pahātabbesu santesu pahānassa asambhavato tadupago vāyāmo aphalo ālokatamānaṃ sahāvaṭṭhāne sati ālokassa aphalatā viya. Athāpi kathañci pahānaṃ siyā? Saṃkilesikā ca maggabhāvanā āpajjati pahātabbapahāyakānaṃ sahāvaṭṭhānato . Vippayuttatā vā kilesānaṃ cittavippayuttasaṅkhāravādīnaṃ vippayuttasaṅkhārānaṃ viyāti adhippāyo. Taṃ pana nesaṃ vādīnaṃ yathā matimattaṃ, evamidhāpīti dassento āha ‘‘na ca paccuppannakileso cittavippayutto nāma atthī’’ti. Arūpadhammā hi ekavatthukādibhāvena vattamānā khaṇattayapariyāpannā paccuppannā, te kathaṃ cittena vippayuttā nāma siyuṃ, tasmā nattheva vippayuttatā kilesānaṃ. Āveṇikāti asādhāraṇā, sayameva uppāditā pāḷi anāruḷhāti adhippāyo. Pāḷiyaṃyeva hi paṭikkhittanti sambandho. Svāyaṃ puggalo. Hañcīti yadi.

Vinibaddhoti mānena patthaddhacitto. Parāmaṭṭhoti micchābhiniviṭṭho. Thāmagatoti thāmagatakileso thirabhāvagatānusayo. Tena hi natthi maggabhāvanāti yasmā tīsupi kālesu kilesānaṃ pahānaṃ na yujjati, tikālikā ca kilesā, tasmā natthi maggabhāvanā, tāya sādhetabbaṃ kiccaṃ natthīti attho. ‘‘Na hi natthi maggabhāvanā’’tiādinā catukkhattuṃ vuttassa paṭikkhepassa paṭikkhepo. Idaṃ vuttaṃ ‘‘pāḷiyaṃyeva hī’’tiādiṃ ānetvā sambandhitabbaṃ.

Evamevāti yathā ajātaphale taruṇarukkhe mūle chinne asati chedane āyatiṃ uppajjanārahāni chedanapaccayā anuppajjamānāni vinaṭṭhāni nāma honti, evameva maggabhāvanāya asati uppajjanārahā kilesā maggabhāvanāya anuppajjamānā ‘‘pahīnā’’ti vuccantīti upamāsaṃsandanaṃ veditabbaṃ. Uppādoti uppādasīsena uppādavanto khandhā vuttā. Anuppādeti nibbāne. Ajātāyeva na jāyanti, tasmā pahīnā nāma hontīti ‘‘natthi kilesappahāna’’nti paravādinā kato paṭikkhepo ‘‘na hī’’ti paṭikkhitto. Te pana neva uppajjitvā vigatā, nāpi bhavissanti, na ca uppannāti ‘‘atīte kilese pajahatī’’tiādi na vattabbanti dasseti. Hetunirodhāti dukkhahetūnaṃ kilesānaṃ nirodhā. Dukkhanirodhoti āyatiṃ uppajjanakadukkhassa nirodho. Uppādapavattanimittāyūhanā paccuppannabhavavasena gahitā.

832.Etenāti ‘‘ajātāyeva na jāyantī’’tiādivacanena. Vipassanāya ārammaṇabhūtaṃ upādānakkhandhapañcakasaṅkhātaṃ bhūmipavattiṭṭhānaṃ laddhavanto bhūmiladdhā yathā ‘‘aggiāhito’’ti, laddhabhūmikāti attho . Vattamānādiuppannavidhuratāya bhūmiladdhuppannā eva nāma teti vuttaṃ.



我来将这段巴利文直译成简体中文：
831. 在此"精进无果"，首先对于过去(烦恼)的断除，因已灭尽所以精进无果，但对于未来(烦恼)又如何呢？他不知将要说明的正确含义，只执取"不存在"这一点而质疑。即便如此，"无果"是针对先前应断除的不存在而提出质疑，现在是针对断除。因为如果有断除，应断除的烦恼如何存在？如果应断除的烦恼存在，又如何有断除？应断除的烦恼存在且有断除，这是相互矛盾的。为什么？因为当应断除的烦恼存在时，断除不可能存在，就像当黑暗与光明共存时，光明是无效的一样，所以为此而作的精进是无果的。即使某种方式有断除，修习圣道也会变得染污，因为应断除的和能断除的共存。或者说烦恼与心不相应，如主张心不相应行者的不相应行，这是其意趣。但那只是他们的一种见解，此处也是如此，为显示这点而说"实无现在烦恼与心不相应"。因为无色法以同一所依等方式运作，属于三时剎那，是现在的，它们怎么可能与心不相应呢？因此烦恼确实没有不相应性。"独特"即不共通，意为自创而未出现在圣典中。这与"在圣典中已被否定"相连。这个补特伽罗。"若"即假如。
为慢所系缚即心被慢心所僵化。"执取"即邪执著。"力量坚固"即烦恼力量坚固、随眠坚固。"因此没有修习圣道"，因为在三时中烦恼的断除都不合理，而且烦恼遍三世，所以没有修习圣道，意思是没有由此成就的作用。以"实非没有修习圣道"等四次否定对否定的否定。这应与前面说的"在圣典中"等连接理解。
"正是如此"，应知这是譬喻的对应：如同在未结果的幼树上，当砍断根时，由于没有砍伐，将来本应生起而因砍伐缘故不生起的(果实)称为已毁坏；同样地，由于修习圣道，本应生起的烦恼因修习圣道而不生起，称为"已断"。"生起"以生起为首说明具有生起的诸蕴。"不生"即涅槃。本来就不生所以不生，因此称为已断，这样否定了论敌所说的"没有烦恼断除"。它们既非生起后消失，也不会有，也非已生，这说明不应说"断除过去烦恼"等。"因灭"即苦因烦恼的灭。"苦灭"即未来将生之苦的灭。生起、轮回之相的造作是就现在有而言。
832. "由此"即由"本来就不生"等言说。如"火已生起"般，得地者即获得观智所缘的五取蕴所称的地和轮回处所者，意为已得其地。说它们就是得地已生起，是因为与现在等已生起相反

833. Anubhavitvā, bhavitvā ca apagataṃ bhūtāpagataṃ. Anubhūtabhūtā hi bhūtatāsāmaññena bhūtasaddena vuttā. Sāmaññameva hi upasaggena visesīyatīti. Anubhūtasaddo ca kammavacanicchāya abhāvato anubhāvakavācako daṭṭhabbo. Vikappagāhavasena rāgādīhi, tabbipakkhehi ca akusalaṃ, kusalañca ārammaṇarasaṃ anubhavati, na vipāko kammavegakkhittattā, nāpi kiriyā ahetukānaṃ atidubbalatāya, sahetukānañca khīṇakilesassa chaḷaṅgupekkhāvato uppajjamānānaṃ atisantavuttittā. Ettha ca purimanaye kusalākusalameva vattuṃ adhippāyavasena ‘‘bhūtāpagata’’nti vuttaṃ. Yaṃ ‘‘uppannānaṃ akusalānaṃ dhammānaṃ pahānāya uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā’’ti (saṃ. ni. 5.651-662; vibha. 390-391) ettha ‘‘uppanna’’nti gahetvā taṃsadisānaṃ pahānaṃ, vuddhi ca vuttā. Pacchimanaye ca-saddena kusalākusalañca ākaḍḍhitvā sabbaṃ saṅkhataṃ vuttaṃ bhutvāpagatabhāvābhidhānādhippāyena. Vipaccituṃ okāsakaraṇavasena uppattitaṃ atītaṃ kammañca tato uppajjituṃ āraddho vipāko ca anāgato okāsakatuppannoti vutto okāso kato etena, okāso kato etassāti ca atthadvayavasena, yaṃ uppannasaddena vināpi viññāyamānaṃ uppannaṃ sandhāya ‘‘nāhaṃ, bhikkhave, sañcetanikānaṃ kammāna’’ntiādi (a. ni. 10.217, 219) vuttaṃ.

Tāsu tāsu bhūmīsūti manussadevādiattabhāvasaṅkhātesu upādānakkhandhesu. Tasmiṃ tasmiṃ santāne anuppattidhammataṃ anāpāditatāya asamūhataṃ. Asamūhatattāyeva hissa natthīti navattabbatāya uppannavohāro.

834. ‘‘Kā bhūmi, ko vā bhūmiladdho’’ti āsaṅkaṃ nivattetuṃ ‘‘ettha cā’’tiādi āraddhaṃ. ‘‘Vipassanāya ārammaṇabhūtā’’ti etena khandhānaṃ apariññātataṃ dasseti, na ārammaṇabhāvamattaṃ tebhūmakaggahaṇeneva tassa siddhattā. Apariññātā hi khandhā kilesānaṃ bhūmīti adhippetā. Khandhesu vatthubhūtesu. Ārammaṇavasenāti ārammaṇakaraṇavasena. Atītānāgate, pageva paccuppanneti adhippāyo. Tanti taṃ aññasantānagataṃ kilesajātaṃ. Tato aññasmiṃ santāne ārammaṇakaraṇamattena bhūmiladdhaṃ nāma yadi siyāti sambandho. Tassāti kilesajātassa. Appaheyyato parasantatipatitattā na koci bhavamūlaṃ pajaheyya. Bhūmiladdhañhi anusayitaṃ nāma hotīti adhippāyo. Vatthuvasenāti uppattiṭṭhānavasena. Yattha yattha bhave, santāne vā. Pariññātānaṃ abhūmibhāvato ‘‘apariññātā’’ti vuttaṃ. Uppādato pabhutīti tesaṃ khandhānaṃ uppajjanato paṭṭhāya. Kilesānaṃ appahīnabhāvaṃ ṭhapetvā aññassa kāraṇassa abhāvato tesu khandhesu kilesajātaṃ anuseti, tasmā taṃ anusayitaṃ kilesajātaṃ, teneva anusayanasaṅkhātena appahīnaṭṭhena bhūmiladdhanti veditabbaṃ.



我来将这段巴利文直译成简体中文：
833. "已享受并已存在后离去"即"已生已离"。因为已享受和已存在以存在的共相用"已存在"词来表示。因为共相正是由前缀而特殊化。又因为没有表达被动语义的意图，"已享受"一词应理解为表示能享受。通过分别执取，以贪等及其对立面，不善和善能享受所缘之味，而异熟不能享受是因为被业力推动，无记业也不能享受是因为无因者极其薄弱，有因者则因是已断烦恼的具六支舍者而生起时极其寂静。此中依前说法，因只想说善不善，故说"已生已离"。如说"为断已生不善法，为住已生善法"，在此取"已生"而说断除和增长与之相似的法。在后说法中，以"和"字摄取善不善，说一切有为法，意在表述受用后离去的状态。过去业以作成熟的机会方式而生起，从中开始生起的异熟是未来的，称为已作机会之生起，依"已作其机会"和"已为其作机会"两种意义，这是针对即使不用"已生"一词也可理解的已生而说"诸比丘，我说诸故意业"等。
"在种种地"即在称为人天等自体的诸取蕴中。因在彼彼相续中未达不生法性而未断除。正因未断除，故其非不存在而不可说，所以有"已生"的言说。
834. 为除去"什么是地，谁是得地者"的疑虑而开始说"此中等"。以"是观智的所缘"表示诸蕴未遍知，不仅是所缘性，因为仅以三界摄取已成就此义。因为未遍知的诸蕴是意为烦恼的地。在诸蕴作为所依时。"以所缘"即以作所缘的方式。意为过去未来，更何况现在。"彼"即彼他相续中的烦恼类。连接词是：如果仅由作为他相续中的所缘而名为得地。"彼"即烦恼类。因为落入他相续而不应断，则无人能断除有之根本。意思是得地即是随眠。"以事"即以生起处的方式。在任何有或相续中。因已遍知者非地故说"未遍知"。"从生起开始"即从那些蕴生起之时起。除了烦恼未断这个原因外没有其他原因，所以烦恼类随眠于那些蕴中，因此那烦恼类是随眠，应知正是以此所说的随眠即未断义而成为得地。

835. Tattha ca bhūmibhūtesu khandhesu na sabbe sabbesaṃ vatthū honti, atha kho viseso atthīti taṃ dassento āha ‘‘yassa yesū’’tiādi. Tattha yassāti yassa puggalassa. Yesūti satipi ajjhattabhāvasāmaññe yesu atītādikāmāvacarādibhedabhinnesu khandhesu. Te eva yathānusayitā khandhā. Kiṃ panete kilesā ārammaṇaṃ karontā viya paricchijja paricchijja anusentīti? Yato te eva khandhā tesaṃ kilesānaṃ vatthūti vuttā, na heva kho anusayānaṃ vatthuṃ paricchijja pavatti atthi. Atītādikāmāvacarādivasena pana yathāparicchinne vatthusmiṃ yo kilesānaṃ appahīnaṭṭho, so paricchijja pavatto viya hotīti ‘‘atītakkhandhesū’’tiādi vuttaṃ. Tena vatthuvasena bhūmiladdhaṃ hotīti vatthubhedena siyā tassa bhedoti dasseti. Tathāvavatthitabhāvato eva hi ‘‘aññataro lolajātiko taṃ rasapathaviṃ aṅguliyā sāyī’’tiādivacanaṃ (dī. ni. 3.120) kāmāvacarakkhandhesu anusayitānaṃ rasataṇhādīnaṃ rūpārūpāvacarakkhandhe atikkamitvā puna kāmāvacarakkhandhavatthukataṃ vibhāveti. Tenāha ‘‘tathā kāmāvacarakkhandhesū’’tiādi . Yathā cettha rūpārūpāvacarakkhandhe atikkamitvā pavatti, evaṃ kāmāvacarakkhandhe atikkamitvā pavatti hotīti āha ‘‘esa nayo rūpārūpāvacaresū’’ti.

Pariyuṭṭhānābhibhavanavasena ca kilesānaṃ anusayanaṭṭho anumīyati tadabhāve abhāvato. Yassa ye anusayā pahīnā, tesaṃ vatthu tena samatikkantaṃ pariññātattāti kuto nesaṃ bhūmisamaññāti dassetuṃ vuttaṃ ‘‘sotāpannādīsu panā’’tiādi. Idha vaṭṭamūlakilesāti anusayā adhippetā, na avijjā, bhavataṇhā ca. Yaṃ kiñci cetanācetasikabhedaṃ, kāyikādibhedaṃ vā. Itīti evaṃ, appahīnānusayattāti adhippāyo. Assāti puthujjanassa. Te panete anusayā atītādikāmāvacarādivasena yathāparicchinne tattha tattha vatthusmiṃ anusayantāpi te te pañcupādānakkhandhe avibhāgeneva vatthuṃ katvā anusentīti dassento ‘‘tassetaṃ vaṭṭamūla’’ntiādimāha.

836. Idāni tamatthaṃ anvayabyatirekavasena upamāya vibhāvetuṃ ‘‘pathavīrasādi viyā’’tiādi vuttaṃ. Rukkhagacchalatādīnaṃ paccayabhūto sasambhārapathaviyā raso pathavīraso. Āporasepi eseva nayo. Sākhā nāma khuddakasākhā. Pasākho viṭapo. Rukkhapaveṇinti rukkhaparāparaṃ. Santānayamāneti aparāparaṃ anuppabandhante.

Maṇḍūkakaṇṭakoti eko macchakaṇṭakoti vadanti. Anupādānoti pahīnacaturupādāno, rūpādīsu vā kiñcipi agaṇhanto.



835. Tattha ca bhūmibhūtesu khandhesu na sabbe sabbesaṃ vatthū honti, atha kho viseso atthīti taṃ dassento āha ‘‘yassa yesū’’tiādi. Tattha yassāti yassa puggalassa. Yesūti satipi ajjhattabhāvasāmaññe yesu atītādikāmāvacarādibhedabhinnesu khandhesu. Te eva yathānusayitā khandhā. Kiṃ panete kilesā ārammaṇaṃ karontā viya paricchijja paricchijja anusentīti? Yato te eva khandhā tesaṃ kilesānaṃ vatthūti vuttā, na heva kho anusayānaṃ vatthuṃ paricchijja pavatti atthi. Atītādikāmāvacarādivasena pana yathāparicchinne vatthusmiṃ yo kilesānaṃ appahīnaṭṭho, so paricchijja pavatto viya hotīti ‘‘atītakkhandhesū’’tiādi vuttaṃ. Tena vatthuvasena bhūmiladdhaṃ hotīti vatthubhedena siyā tassa bhedoti dasseti. Tathāvavatthitabhāvato eva hi ‘‘aññataro lolajātiko taṃ rasapathaviṃ aṅguliyā sāyī’’tiādivacanaṃ (dī. ni. 3.120) kāmāvacarakkhandhesu anusayitānaṃ rasataṇhādīnaṃ rūpārūpāvacarakkhandhe atikkamitvā puna kāmāvacarakkhandhavatthukataṃ vibhāveti. Tenāha ‘‘tathā kāmāvacarakkhandhesū’’tiādi . Yathā cettha rūpārūpāvacarakkhandhe atikkamitvā pavatti, evaṃ kāmāvacarakkhandhe atikkamitvā pavatti hotīti āha ‘‘esa nayo rūpārūpāvacaresū’’ti.

Pariyuṭṭhānābhibhavanavasena ca kilesānaṃ anusayanaṭṭho anumīyati tadabhāve abhāvato. Yassa ye anusayā pahīnā, tesaṃ vatthu tena samatikkantaṃ pariññātattāti kuto nesaṃ bhūmisamaññāti dassetuṃ vuttaṃ ‘‘sotāpannādīsu panā’’tiādi. Idha vaṭṭamūlakilesāti anusayā adhippetā, na avijjā, bhavataṇhā ca. Yaṃ kiñci cetanācetasikabhedaṃ, kāyikādibhedaṃ vā. Itīti evaṃ, appahīnānusayattāti adhippāyo. Assāti puthujjanassa. Te panete anusayā atītādikāmāvacarādivasena yathāparicchinne tattha tattha vatthusmiṃ anusayantāpi te te pañcupādānakkhandhe avibhāgeneva vatthuṃ katvā anusentīti dassento ‘‘tassetaṃ vaṭṭamūla’’ntiādimāha.

836. Idāni tamatthaṃ anvayabyatirekavasena upamāya vibhāvetuṃ ‘‘pathavīrasādi viyā’’tiādi vuttaṃ. Rukkhagacchalatādīnaṃ paccayabhūto sasambhārapathaviyā raso pathavīraso. Āporasepi eseva nayo. Sākhā nāma khuddakasākhā. Pasākho viṭapo. Rukkhapaveṇinti rukkhaparāparaṃ. Santānayamāneti aparāparaṃ anuppabandhante.

Maṇḍūkakaṇṭakoti eko macchakaṇṭakoti vadanti. Anupādānoti pahīnacaturupādāno, rūpādīsu vā kiñcipi agaṇhanto.



这是巴利文的直译：
835.在此，对于作为基础的诸蕴，并非一切都成为一切的所缘，而是有差别存在，为显示这一点而说"某人对某些"等。其中，"某人"即某补特伽罗。"某些"即虽有内在性的共同点，是指在过去等、欲界等差别中分别的诸蕴。这些正是随眠所依的诸蕴。那么这些烦恼是否像缘取所缘那样区分地随眠呢？由此这些蕴被说为这些烦恼的所依，但随眠的所依并非如此确定地存在。然而依过去等、欲界等而确定的所依中，烦恼的未断除性，似乎是区分而转起的，故说"在过去诸蕴中"等。由此显示依所依而得地，依所依的差别而有其差别。正因为如此确立，如"某贪欲者以手指尝试味地"等语，显示住于欲界诸蕴中的味爱等，超越色无色界诸蕴后，又以欲界诸蕴为所依而转起。因此说"如是在欲界诸蕴中"等。如此处超越色无色界诸蕴而转起，同样也超越欲界诸蕴而转起，故说"色无色界中亦复如是"。
依现行压伏的方式，推知烦恼的随眠性，因为无彼则无此。对于已断除某些随眠者，由于完全了知而超越其所依，如何还能说它们有地的共同性？为显示此义而说"然而对于预流者等"。此处所说的轮回根本烦恼是指随眠，不是无明和有爱。任何思或心所的差别，或身等的差别。"如是"即如此，意为因未断随眠。"彼"即凡夫。这些随眠虽在过去等、欲界等差别确定的所依中随眠，但是以无差别方式以那些五取蕴为所依而随眠，为显示此义而说"彼之此轮回根本"等。
836.现在为以正反两面通过譬喻来说明此义而说"如地味等"。作为树木、灌木、藤蔓等因缘的具备资具的地之味即地味。对于水味也是同样。"枝"即小枝。"大枝"即树干。"树序"即树的相续。"相续"即前后相连。
"青蛙刺"，有人说是一种鱼刺。"无取"即已断四取，或对色等任何都不执取。

837. Idha samudācāro nāma laddhattalābhatāti khaṇattayasamaṅgisamudācāruppannanti āha ‘‘vattamānuppannameva samudācāruppanna’’nti. Pubbabhāge anuppajjamānampīti tasmiṃ āpāthagate ārammaṇe ādito pavattajavanavāresu anuppajjamānampi. Adhiggahitattāti ayonisomanasikārena abhiruyha gahitattā, daḷhaṃ gahitattāti attho. Aparabhāgeti aparasmiṃ kālabhāge, kālantareti attho. Ekantena uppattitoti paccayasamavāye sati tathā ayonisomanasikārassa tattha nibbattattā niyamena uppajjanato. Kalyāṇigāmeti evaṃnāmake gāme. Rohaṇe kira abhirūpānaṃ itthīnaṃ uppattiṭṭhānatāya so gāmo tathā vuccati. Cittasantatimanāruḷhanti paccuppannataṃ paṭisedheti. ‘‘Uppattinivārakassa hetuno abhāvā’’ti etena paccaye sati paccayasamavāye uppajjanārahatāya avikkhambhitassa uppannatāpariyāyoti dasseti. Nanu ca asamūhatuppannampi paccaye sati uppajjanārahameva? Saccametaṃ, pahānavisesabhāvakato pana nesaṃ bhedo. Yathā avikkhambhitāsamūhatabhūmiladdhuppannaṃ sati paccayasamavāye uppajjanārahaṃ, evaṃ ārammaṇādhiggahituppannampīti tividhassāpi bhūmiladdhena ekasaṅgahatā vuttā.

838. Akusalampi bhūtāpagatuppannaṃ atītattā na pahātabbaṃ, tathā ekaccaṃ okāsakatuppannaṃ itaraṃ appahātabbato, sesadvayaṃ khaṇattayasamaṅgibhāvatoti āha ‘‘amaggavajjhattā’’ti. Kenacīti catūsu maggañāṇesu kenaci. Tassāti yathāvuttassa catubbidhassapi uppannassa. Taṃ uppannabhāvaṃ vināsayamānanti anuppattidhammatāpādanena uppajjanārahataṃ vināsentaṃ. Paṭhamaṃ lokiyañāṇena yathābalaṃ pahīnameva lokuttarañāṇaṃ pajahatīti lokiyaggahaṇaṃ kataṃ.

Pariññādikiccakathāvaṇṇanā

839.Saccābhisamayakālasminti catunnaṃ ariyasaccānaṃ paṭivijjhanakkhaṇe. Vuttānīti ‘‘dukkhaṃ pariññeyya’’ntiādinā (saṃ. ni. 5.1099), ‘‘yo, bhikkhave, dukkhaṃ passatī’’tiādinā (saṃ. ni. 

837.这里所谓的现行，即是获得性的获得，故说三刹那具足的现行生起，因此说"唯现在生起为现行生起"。"前分虽未生起"即在所缘现前时最初转起的速行位中虽未生起。"执取"即由于非如理作意而执著取着，意为坚固地执取。"后分"即后时分，意为其他时间。"必定生起"即因缘和合时，由于如此非如理作意在彼处生起，故必然生起。"迦梨耶尼村"即如是名的村落。据说在罗哈纳（Rohana），因为是美女出生之处，故此村如是称。"未升起于心相续"即否定其现在性。"因为无遮止生起的因"，由此显示在因缘和合时有生起适宜性的未被镇伏者有生起的方式。然而未根除生起者在因缘和合时不也是适宜生起吗？此说确实如此，但它们的差别在于断除的特殊性。如未镇伏、未根除、得地生起者在因缘和合时适宜生起，如是所缘执取生起者也是，故说三种都以得地而归为一类。
838.不善法若已成为已离去生起，因为是过去故不应断；如是部分已成为机会生起不应断，其余两种因为具足三刹那性，故说"因为非道所断"。"任何"即四种道智中的任何一种。"彼"即如上所说的四种生起。"灭除彼生起性"即通过导致不生起性而灭除其适宜生起性。首先由世间智随力所断，然后由出世间智断除，故作世间的表述。
遍知等作用论释
839.所谓"圣谛现观时"即现证四圣谛的刹那。"已说"即以"应遍知苦"等，以"诸比丘，若见苦"等，

5.1100) ca vuttāni. Yathāsabhāvenāti aviparītasabhāvena. ‘‘Jānitabbānī’’ti vatvā tesaṃ jānanavidhiṃ upamāvasena aṭṭhakathāyaṃ tāva vuttanayena dassetuṃ ‘‘vuttaṃ heta’’ntiādi vuttaṃ.

Tattha yathā padīpotiādi ekassa ñāṇassa ekakkhaṇe cattāri kiccāni kathaṃ sambhavanti. Na hi tādisaṃ kiñci loke diṭṭhaṃ atthi, na ca vacanaṃ labbhatīti antolīnacodanaṃ manasi katvā vuttaṃ ‘‘pariññābhisamayenā’’ti. Anavasesato paricchijja jānanasaṅkhātena paṭivijjhanena abhisameti asammohavasena paṭivijjhati. Pahānābhisamayenāti samucchedappahānasaṅkhātena paṭivijjhanena asammohato abhisameti. Maggaṃ bhāvanābhisamayenāti maggañāṇaṃ sammāsaṅkappādisesamaggaṃ sahajātādipaccayatāvasena bhāvanābhisamayena. Abhisameti pubbabhāgabhāvanāsambhūtena ariyamaggabhāvanāsaṅkhātena paṭivijjhanena abhisameti aṭṭhaṅgikaṃ maggaṃ asammohato paṭivijjhati. Maggañāṇañhi sampayuttadhammesu sammohaṃ viddhaṃsentaṃ attanipi sammohaṃ viddhaṃsetiyeva. Nirodhanti nibbānaṃ. Sacchikiriyābhisamayenāti paccakkhakaraṇasaṅkhātena paṭivijjhanena. Pāpuṇātīti adhigacchati. Svāyaṃ adhigamo dassanapaṭivedhoti āha ‘‘passati paṭivijjhatī’’ti.

‘‘Nirodhaṃ…pe… paṭivijjhatī’’ti etena nirodhasaccamekaṃ ārammaṇapaṭivedhena cattāripi saccāni asammohapaṭivedhena maggañāṇaṃ paṭivijjhatīti evaṃ yuttivasena vibhāvitaṃ ekapaṭivedhaṃ āgamenapi sādhetuṃ ‘‘vuttampi ceta’’ntiādi vuttaṃ. ‘‘Sabbaṃ veditabba’’nti iminā ‘‘yo dukkhasamudayaṃ passati, so dukkhampi passatī’’tiādinā (saṃ. ni. 5.1100) āgataṃ samudayaṃ saccādimūlakaṃ yojanaṃ saṅgaṇhāti.

Na cetaṃ kālantaradassanaṃ sandhāya vuttaṃ, atha kho ekapaṭivedhamevāti dassentena ‘‘maggasamaṅgissa ñāṇaṃ, dukkhepetaṃ ñāṇa’’ntiādinā (vibha. 794; paṭi. ma. 1.109) aparaṃ suttapadaṃ ānītaṃ. Tathā hi ‘‘yo nu kho, āvuso, dukkhaṃ passati, dukkhasamudayampi so passati…pe… paṭipadampi so passatī’’ti (saṃ. ni. 5.1100) ekasaccadassanasamaṅgino aññasaccadassanasamaṅgibhāvavicāraṇāya tamatthaṃ sādhetuṃ āyasmatā gavampatittherena vuttaṃ, paccekañca saccattayadassanayojanā katā. Aññathā kamābhisamaye purimadiṭṭhassa puna adassanato samudayādiṃ passato dukkhādidassanaṃ puna avattabbaṃ siyā, vuccamāne ca sabbadassanaṃ dassanantaraparamanti dassanānuparamo eva siyāti.

Nissayabhāvahetutāya dukkhapariññāya vaṭṭijhāpanasadisatā, paṭipakkhaviddhaṃsanatāya samudayappahānassa andhakāravidhamanasadisatā, ñāṇālokaparibrūhanatāya maggabhāvanāya ālokaviddhaṃsanasadisatā, tena tena maggena yathā yathā nirodhassa sacchikiriyā, tathā tathā kilesasnehapariyādānaṃ hotīti nirodhasacchikiriyāya snehapariyādānasadisatā kāraṇūpacārena vuttā.

840.Obhāsetīti pakāseti. Kilesapaṭippassaddhinti sabbakilesadarathapariḷāhavūpasamabhāvato kilesānaṃ paṭippassaddhibhūtaṃ.

841.Appetīti pappoti. Dukkhapariññāya sakkāyatīrasamatikkamabhāvato orimatīrappahānasadisatā, maggabhāvanāya sattattiṃsabodhipakkhiyadhammāvahanatāya bhaṇḍavahanasadisatā.



这是巴利文的直译：
839.（续）以及等语所说。"依自性"即以无颠倒的自性。说"应知"后，为依譬喻方式显示其知的方法，如注释书中已说的方式，故说"此中已说"等。
其中"如灯"等，一个智在一刹那中如何能完成四种作用？因为在世间既未见过如此事，也未得如此说法，考虑到内在的质疑而说"以遍知现观"。以称为无余遍知的通达而现观，以无痴方式通达。"以断现观"即以称为断除的通达而无痴地现观。"以修习现观道"即以道智及正思惟等其余道分，依俱生等缘性的修习现观。现观即以前分修习所生的称为圣道修习的通达而现观，无痴地通达八支圣道。因为道智在破除相应法中的愚痴时，也破除了自身的愚痴。"灭"即涅槃。"以作证现观"即以称为现前作证的通达。"到达"即证得。这种证得即是见的通达，故说"见、通达"。
"灭...通达"，由此显示灭谛唯一是所缘通达，四谛都是无痴通达，道智通达，如是依理趣显示一通达，为以圣教证成而说"此中也说"等。"一切应知"，由此摄取"若见苦集，彼亦见苦"等所说的以集等圣谛为根本的结合。
这不是说在不同时间的见，而是显示一通达，故引述"道具足者的智，于苦等的智"等另一经文。如是具寿牛主长老为证成"诸友，若见苦者，彼亦见苦集...乃至见道"中具足见一谛者具足见其他诸谛的观察而说此义，且作了各别三谛见的结合。否则在次第现观中，先已见者不再见，见集等者不应再说见苦等，若说则一切见成为见后究竟，即成为见的终止。
因为是依止性的因性，所以遍知苦如焚烧灯芯；因为是破除对治，所以断除集如破除黑暗；因为是增长智光，所以修习道如破除光明；以各各道如是如是作证灭，如是如是耗尽烦恼润，故以因的比喻说作证灭如耗尽润。
840"照耀"即显明。"烦恼寂静"即因一切烦恼热恼平息性而成为烦恼的寂静。
841"到达"即得到。因遍知苦超越有身此岸，故如舍弃此岸；因修习道引生三十七菩提分法，故如运载货物。

842. Pavattaṃ ñāṇaṃ assāti pavattañāṇo, maggo. Assa maggassa.

Tathaṭṭhenāti tathasabhāvena, pīḷanādiaviparītasabhāvenāti attho. Ekapaṭivedhānīti ekajjhaṃ paṭivijjhitabbākārāni.

Dukkhassa pīḷanaṭṭhotiādīsu yaṃ vattabbaṃ, taṃ heṭṭhā buddhānussativaṇṇanāyaṃ (visuddhi. mahāṭī. 1.144) vuttameva. Ekasaṅgahitānīti ekeneva saṅgahitāni. Kena? Tathaṭṭhena, saccaṭṭhenāti attho. Yaṃ ekasaṅgahitantiādi ñāṇassa ekapaṭivedhadassanaṃ. Maggañāṇañhi nirodhameva ārammaṇaṃ karontampi yo so dukkhādīsu tacchāvipallāsabhūtabhāvasaṅkhāto saccaṭṭho, tappaṭicchādakasammohaviddhaṃsanena taṃ yāthāvato paṭivijjhantaṃ paccakkhaṃ karontameva pavattati. Yato aparabhāge pīḷanādayo soḷasapi saccaṭṭhā ariyassa hatthāmalakaṃ viya yāthāvato upaṭṭhahanti.



842.具有转起智为转起智者，即道。此道的。
"真理义"即真实自性，意为逼迫等无颠倒自性。"一通达"即应当一起通达的状态。
关于"苦的逼迫义"等所应说的，在前面佛随念释（清净道论大疏1.144）中已说。"一摄"即为一所摄。为何所摄？为真理义、谛义所摄。"凡一摄"等是显示智的一通达。因为道智虽以灭为所缘，但由于破除遮蔽真实无颠倒性的愚痴，而如实通达、现证在苦等中称为谛义的真实无颠倒性而转起。因此在后时，十六种逼迫等谛义对圣者如掌中庵摩罗果般如实显现。
provided by EasyChat

843.Atthāti ñāṇena araṇīyato atthāti laddhasamaññā ākārā. Aññasaccadassanavasenāti samudayādisaccantaradassanavasena. Āvibhāvatoti pakāsabhāvato. Idaṃ vuttaṃ hoti – ye ākārā dukkhādīsu sabhāvavasena, saccantaradassanavasena ca āvibhavanti, te pīḷanādayo cattāroyevāti soḷaseva vuttā, na aññeti. Ayamattho idhādhippetoti kathamidaṃ viññāyatīti āha ‘‘tattha katamaṃ dukkhe ñāṇa’’ntiādi. Tenetaṃ dasseti – yasmā pāḷiyaṃ visuṃ visuṃ ārammaṇakaraṇavasenapi saccañāṇaṃ vuttaṃ kiccanibbattivasenapi, tasmā viññāyati ‘‘sabhāvato, saccantaradassanato ca saccānaṃ ākārā āvibhavantī’’ti.

Kiccanibbattivasena dassanaṃ āvibhāvato dassanasadisanti taṃ anāmasitvā itarameva dassento ‘‘tatthā’’tiādimāha. Tatthāti tesu dvīsu dassanesu. Āyūhitanti piṇḍavasena nibbattitaṃ. Yañhi kiñci paccayuppannaṃ nāma, sabbaṃ taṃ samuditameva nibbattatīti. Saṅkhatanti paccayantarehi samecca sambhūya kataṃ. Rāsikatanti puñjakataṃ. Anekameva hi paccayuppannaṃ ekajjhaṃ nibbattamānaṃ attano paccayehi rāsikataṃ viya hotīti. Tasmāti samudayena āyūhitattā. Assāti dukkhasaccassa. Yasmiṃ santāne uppanno , tassa kilesasantāpaharo. Sayampi kilesapariḷāhābhāvato susītalo. Santāpaṭṭho āvibhavati uḷāradassanena tadaññassa anuḷārabhāvo viyāti dassento āha ‘‘āyasmato’’tiādi. Avipariṇāmadhammassa niccasabhāvassa vattabbameva natthi paṭipakkhato āvibhavanākārassa sukhasiddhito.

Nidānaṭṭho āvibhavati idamassa nidadātīti. Saṃyogapalibodhaṭṭhā paṭipakkhavasena āvibhavanākārāti dassento āha ‘‘visaṃyogabhūtassā’’tiādi. Kilesadukkhehi saṃyojanaṭṭho saṃyogaṭṭho. Saṃsāracārake palibuddhanaṭṭho palibodhaṭṭho.

Kilesasaṅgaṇikādivasena avivekabhūtassa. Vivekaṭṭho upadhivivekatā. Sabbasaṅkhāravivittatā asaṅkhatabhāvoti evaṃ acchariyabbhutasabhāvopi ariyamaggo saṅkhato eva, ayameva ca eko asaṅkhatoti nirodhassa asaṅkhatabhāvo supākaṭo hoti. Dukkhaṃ visaṃ maraṇadhammato tassa agadabhūtaṃ amataṃ nibbānaṃ.

‘‘Maggo’’ti sambhāvetabbataṃ patto sukhumasantabhāvena upaṭṭhito nikantibhūtopi nāyaṃ samudayo hetu nibbānassa pattiyā. Ayaṃ ariyamaggo hetūti maggāmaggañāṇadassane vuttanayena maggassa hetuṭṭho āvibhavati. Nirodhadassanenāti ativiya nipuṇassa paramagambhīrassa nirodhasaccassa dassanena. Tenāha ‘‘paramasukhumānī’’tiādi. Dukkhadassanenāti ativiya ādīnavappattiyā vipulatarādīnavassa dukkhasaccassa dassanena. Tappaṭipakkhato ādhipateyyaṭṭho. Tenāha ‘‘anekarogātura…pe… uḷārabhāvo viyā’’ti. Evamete yathārahaṃ anvayato, byatirekato ca saccesu āvibhavanākārā vibhāvitā.


843.义即因为是智所趣向而得此名的诸行相。"依见其他谛"即依见集等其他诸谛。"显现"即明显性。这里是说 - 依自性和见其他谛而在苦等中显现的行相，即是逼迫等四种，故说十六种，非其他。此义是这里所意指的 - 如何知道这一点呢？故说"其中何为苦智"等。由此显示 - 因为在圣典中既依各别所缘作用说谛智，也依作用成就说，由此可知"诸谛的行相依自性和见其他谛而显现"。
因为依作用成就的见类似显现的见，所以不触及它而只显示另一种，故说"其中"等。"其中"即在这两种见中。"积集"即总体生起。因为任何缘生法都是和合而生。"有为"即由诸缘会合而作成。"聚集"即成堆。因为诸多缘生法一起生起时，如被其诸缘堆集一样。"因此"即因为由集积集。"此"即苦谛。在何相续中生起，即是彼相续的烦恼热恼的除灭。自身也因无烦恼热恼而极清凉。热恼义显现，如由殊胜见而显现非殊胜性，为显示此义而说"具寿"等。对不变异法、常住自性，从对治方面显现行相的安乐成就，无须再说。
因缘义显现为"此是彼的因缘"。为显示系缚、障碍义依对治方式显现行相而说"成为离系"等。以烦恼苦系缚义为系缚义。以轮回牢狱障碍义为障碍义。
依烦恼亲近等方式成为不远离的。远离义为依远离义。一切行远离性为无为性，如是虽具神奇稀有自性的圣道仍是有为，而此唯一是无为，故灭的无为性极其明显。苦是毒，因为是死法，对此涅槃是成为解毒的不死。
"道"即已达应尊重性，以微细寂静性而住立，虽成为爱着，此集不是达到涅槃的因。此圣道是因，如在道非道智见中所说的方式，道的因义显现。"依见灭"即依见极其微细、最极甚深的灭谛。故说"极其微细"等。"依见苦"即依见达到极大过患、更广大过患的苦谛。从其对治显现增上义。故说"如多病所苦...殊胜性"。如是这些行相已依随宜从随顺、对立方面在诸谛中显现而被阐明。


Ekekassāti ekekassa atthassa, pīḷanāyūhananissaraṇaniyyānaṭṭhe sandhāyāha. Tiṇṇaṃ tiṇṇanti saṅkhatādiatthe. Ye pana vādino. Nānābhisamayanti nānāñāṇena abhisamayaṃ, catunnaṃ saccānaṃ nānākkhaṇe nānāñāṇena paṭivijjhananti attho. Yadi hi maggañāṇassa catūsu saccesu nānābhisamayo siyā, dukkhadassanādīhi paṭhamamaggādīhi pahātabbānaṃ saṃyojanattayādīnaṃ ekadesappahānaṃ āpajjati. Tathā ca sati ekadesasotāpattimaggaṭṭhatādippasaṅgo. Taṃtaṃdassanānantarañca taṃtaṃphalena bhavitabbanti taṃtaṃpaheyyakilesapaṭippassaddhibhūtānaṃ phalānaṃ maggānaṃ viya catukkatā siyā. Tathā ca sati ekadesasotāpannatādippasaṅgo. Kiñca bhiyyo – yadi maggañāṇassa nānābhisamayo siyā, aññena ñāṇena dukkhaṃ passati. Aññena samudayaṃ, aññena nirodhaṃ, aññena maggaṃ, evaṃ sati maggakiccaṃ aparipuṇṇameva siyā. Maggadassanena hi dvayagati, teneva vā tassa dassanaṃ, aññena vāti. Tattha paṭhamo tāva pakkho na yujjati attani pavattiyā asambhavato. Na hi teneva aṅgulaggena tameva parāmasituṃ sakkā. Atha aññena anavaṭṭhānappasaṅgo ‘‘yena maggaṃ passati, sopi maggo. Tampi yena passati, sopi maggo’’ti. Tasmā ekābhisamayato yathāvutto asammohapaṭivedhova yutto. Apica paricchinditabbaṃ, samucchinditabbañca saccadvayaṃ ārabbha pavattamānassa maggañāṇassa paricchindanasamucchindanāni na sambhavanti tato anissaraṇato. Na hi dukkhapariññāsamudayappahānāni dukkhasamudayasaccārammaṇena ñāṇena kātuṃ sakkuṇeyyāni. Nibbānārammaṇena pana tattha, itaradvaye ca sammohaṃ viddhaṃsentena sakkā kātunti ekābhisamayo eva yutto. Ayaṃ pana attho pāḷiyaṃ āgato evāti ‘‘tesaṃ uttaraṃ abhidhamme kathāvatthusmiṃ vuttamevā’’ti.

Pariññādippabhedakathāvaṇṇanā

845.Abhiññāpaññātiādīnaṃ attho heṭṭhā vuttoyeva. Apica sutamayāya, cintāmayāya, ekaccabhāvanāmayāya ca abhivisiṭṭhāya paññāya ñātā abhiññātā. Āveṇikā bhūmi pariññantarānaṃ avisayabhāvato. Na hi nāmarūpaparicchedapaccayapariggahaṇavasena tīraṇapariññādīnaṃ pavatti atthi.

846. Anulomañāṇampi aniccādivaseneva saṅkhāre ārabbha pavattati, pageva paṭisaṅkhānupassanādayoti āha ‘‘yāva anulomā āveṇikā bhūmī’’ti. Kāmañcettha tīraṇapariññābhūmiyaṃ ñātappahānapariññāyopi laddhāvasarā, tattha pana yathā tīraṇapariññā sātisayaṃ kiccakārī, na tathā itarāti āveṇikaggahaṇaṃ.

847. Nippariyāyena pahānapariññā nāma maggañāṇanti ‘‘yāva maggañāṇā bhūmī’’ti vuttaṃ . Ayaṃ idha adhippetāti idha abhisamayakāle kiccavicāre ayaṃ pahānapariññā adhippetā tadatthattā sesapariññānaṃ. Tenāha ‘‘yasmā vā’’tiādi.

Tadatthāyevāti pahānapariññatthā eva. Atha vā tadatthāyevāti pahānatthā eva. Atha vā tadatthāyevāti maggatthā eva. Ñātatīraṇapariññā hi yāvadeva maggādhigamatthāya pavattā. Niyamato ñātā ceva tīritā ca honti ñātatīritabhāvehi vinā pahānābhāvato, pahānasiddhiyañca ñātatīritabhāvasiddhito. Maggañāṇañhi dukkhe pariññābhisamayavasena pavattamānaṃ tassa sabhāvalakkhaṇaṃ viya sāmaññalakkhaṇampi paṭivijjhatīti vuccati tappaṭicchādakasammohaviddhaṃsanato. Tenāha ‘‘pariññattayampi…pe… veditabba’’nti.



这是巴利文的直译：
"各各"即各各义，是指逼迫、积集、出离、出去义。"三三"即有为等义。"彼等论师"。"不同现观"即以不同智的现观，意为在不同刹那以不同智通达四谛。如果道智对四谛有不同现观，则由见苦等初道等应断的三结等会成为部分断除。如是则有成为部分预流道等之过。且在各各见之后应有各各果，则如道一样，果也应成为对所断烦恼寂止的四种。如是则有成为部分预流等之过。更有甚者 - 若道智有不同现观，则以一智见苦，以另一智见集，以另一智见灭，以另一智见道，如是则道的作用必不圆满。因为由见道有二趣，或由彼见彼，或由他见。其中首先第一种情况不合理，因为不可能在自身转起。因为不能以同一指尖触摸同一指尖。若由他见则有无止境之过，"由何见道，彼亦是道，由何见彼，彼亦是道"。因此唯一现观，如前所说的无痴通达才合理。而且对于应遍知、应断除的二谛，道智在缘取时不可能有遍知和断除，因为不能从中出离。因为不能以缘苦集谛的智成就苦的遍知和集的断除。但以涅槃为所缘而破除彼及其他二者中的愚痴则可成就，故唯一现观才合理。此义已在圣典中说，故说"对彼等的回答在论事中已说"。
遍知等差别论释
845"胜知慧"等的义已在前说。又以闻所成、思所成及一分修所成的殊胜慧所知为胜知。自己的地位，因为是其他遍知的非境界。因为名色差别、把握因缘方式的度遍知等的转起是没有的。
846.顺适智也是依无常等方式缘诸行而转起，何况是省察随观等，故说"乃至顺适为自己的地位"。虽然此中在度遍知地中知遍知和断遍知也得机会，但彼处如度遍知殊胜作用，其他则不然，故说自己。
847.无譬喻的断遍知即是道智，故说"乃至道智为地位"。"此处所意"即在此现观时作用的观察中，此断遍知是所意，因为其他遍知是为彼义。故说"或因"等。
"唯为彼义"即唯为断遍知义。或者"唯为彼义"即唯为断义。或者"唯为彼义"即唯为道义。因为知遍知和度遍知唯为证得道而转起。必定为已知和已度，因为无已知已度则无断，在断成就时已知已度性也成就。因为道智依遍知现观方式在苦中转起时，不仅通达其自相也通达共相，因为破除遮蔽彼的愚痴。故说"三遍知...应知"。

848.Pariññā viyāti tividhatāsāmaññaṃ nidasseti, na pariññāpahātabbatāsāmaññaṃ vikkhambhanappahānassa aripaññākiccabhāvato. Kāmacchandādayo yathā na cittaṃ pariyuṭṭhāya tiṭṭhanti, evaṃ pariyuṭṭhānassa nisedhanaṃ appavattikaraṇaṃ vikkhambhanaṃ, vikkhambhanameva pahānaṃ vikkhambhanappahānaṃ. Pākaṭattāti ‘‘ayaṃ abyāpannacitto vigatathinamiddho’’tiādinā (a. ni. 4.198) paresampi pākaṭattā. ‘‘Na sahasā cittaṃ ajjhottharantī’’ti idaṃ paṭiladdhamattassa jhānassa vasena vuttaṃ, subhāvite pana paguṇajjhāne yāva carimakacittampi na ajjhottharanteva. Atha vā jhānassa pubbabhāgepīti jhānādhigamatthāya pubbabhāgapaṭipattiyā. Pacchābhāgepīti jhānaṃ labhitvā aññakiccappasutassapi. Vitakkādayoti vitakkavicārapītisukharūpasaññādayo. Dutiyajjhānādīnaṃ paṭipakkhā dutiyādīsu appitesuyeva vikkhambhanti, tato tato vuṭṭhitamattassa pana pavattanti parittacittavaseneva vuṭṭhahanato.

849.‘‘Padīpena andhakārassa viyā’’ti idaṃ paṭipakkhena pahīnabhāvadassanatthaṃ vuttaṃ. Paṭipakkho hi padīpo andhakārassa, ghaṭappahāro pana sevālassa na paṭipakkho, kevalaṃ pavattinivāraṇamattameva karotīti. Tena asatipi ujuvipaccanīkatāya dutiyajjhānādīnaṃ vitakkādīnaṃ vikkhambhanassa taṃ nidassanaṃ suṭṭhutaraṃ yujjati. ‘‘Vipassanāya avayavabhūtenā’’ti idaṃ idhādhikatatadaṅgappahānassa dassanatthaṃ vuttaṃ. Sīlavisodhanādināpi hi tadaṅgappahānaṃ hotiyevāti. Ñāṇaṅgenāti ñāṇasaṅkhātena kāraṇena. Tadaṅgena tadaṅgassa pahānaṃ tadaṅgappahānaṃ. Sati vijjamāne khandhapañcakasaṅkhāte kāye, sayaṃ vā tattha sati diṭṭhi sakkāyadiṭṭhi, ‘‘rūpaṃ attato samanupassatī’’tiādinā (saṃ. ni. 3.81; 4.345) nayena vuttā attānudiṭṭhi. Soḷasavatthukā, aṭṭhavatthukā ca kaṅkhāva malaṃ kaṅkhāmalaṃ. Samūhagāhassāti ‘‘attā attaniya’’nti evaṃ pavattasamūhagahaṇassa pahānaṃ kalāpasammasanena ekādasasu okāsesu pakkhipitvā vikiraṇavasena khandhānaṃ dassanato. Assādasaññāyāti pañcakkhandhe assādanavasena pavattamicchāsaññāya. Appaṭisaṅkhānassāti paṭisaṅkhānapaṭipakkhassa mohassa. Anupekkhanassāti apekkhāya. Saṅkhāresu niccādigāho saccapaṭilomagāho maggasaccādhigamassa vilomanato. Sādīnavesu anādīnavasaññitā, anādīnave ca sādīnavasaññitā saccapaṭilomagāhoti ca vadanti.

Evaṃ visuddhikkamena tadaṅgappahānaṃ dassetvā idāni aṭṭhārasamahāvipassanāvasenapi taṃ dassetuṃ ‘‘yaṃ vā panā’’tiādi vuttaṃ. Tattha yaṃ vā pana pahānanti sambandho.

850.Vuttameva ‘‘sabbaṃ saṅkhāragataṃ aniccato anupassatī’’tiādinā (visuddhi. 

这是巴利文的直译：
848"如遍知"显示三种性的共同点，而非遍知和应断性的共同点，因为镇伏断不是圣慧的作用。欲贪等如何不现行占据心，如是阻止现行、令不生起是镇伏，镇伏即是断称为镇伏断。"明显"即如"此心无嗔、离昏沉睡眠"等，对他人也明显。"不会突然压制心"，这是依刚获得的禅那而说，但在善修熟练的禅那中乃至最后心也不会压制。或者"在禅那的前分"即为证得禅那的前分行道。"后分"即获得禅那后从事其他工作时。"寻等"即寻、伺、喜、乐、色想等。第二禅等的对治在入第二等禅时才镇伏，刚出定时则转起，因为仅依有限心而出。
849"如灯对黑暗"，这是为显示被对治所断而说。因为灯是黑暗的对治，而罐的击打对水藻不是对治，仅仅作遮止转起而已。因此虽无直接对立性，第二禅等对寻等的镇伏以此譬喻更为恰当。"以观的支分"，这是为显示此处所论的彼分断而说。因为以戒清净等也有彼分断。"以智支"即以称为智的因。以彼分断彼分称为彼分断。在有存在的五蕴身时，或自己存在于彼处时的见是有身见，如"观察色是我"等方式所说的随我见。十六事和八事的疑即是疑垢。"集合执取"即断除"我、我所"如是转起的集合执取，因为以聚集观察放入十一处以散坏方式见诸蕴。"味想"即对五蕴以味著方式转起的邪想。"不省察"即省察的对治之痴。"不观察"即顾念。在诸行中常等执取是违背谛的执取，因为违逆道谛的证得。他们说在有过患中无过患想，在无过患中有过患想是违背谛的执取。
如是依清净次第显示彼分断后，现在为依十八大观也显示它而说"或其他"等。其中"或其他断"是关联词。
850.已说"观察一切行是无常"等，;

2.742).

Santatisamūhakiccārammaṇānaṃ vasena ghanaggahaṇaṃ ghanasaññā, tassā ghanasaññāya.

Nirodhe adhimuttatā, tāyāti tiyaddhagatānaṃ saṅkhārānaṃ nirodhameva disvā tattha adhimuccanavasena pavattapaññā, tāya. Āyūhanassāti abhisaṅkharaṇassa.

Taṃ taṃ paricchedanti ādānanikkhepādikaṃ taṃ taṃ paricchedaṃ. Aññathāpavattidassananti vuttaparicchedato pubbe, pacchā ca aññākārappavattiyā dassanaṃ, avatthāvisesappavattidassanaṃ vā. Dhuvasaññāyāti thirabhāvaggahaṇassa.

Sārādānābhinivesassāti asāresu sāragahaṇābhinivesassa.

Saṃsayamicchāñāṇānaṃ vasena sammuyhanaṃ sammoho, so eva abhinivesoti sammohābhiniveso. Saṅkhāresu leṇatāṇabhāvaggahaṇaṃ ālayābhiniveso, atthato bhavanikanti.

Yathā cittaṃ saṅkhāre muñcitvā vivaṭṭaṃ nibbānaṃ pakkhandati, tathā pavattanato saṅkhārupekkhā ca anulomañca ‘‘vivaṭṭānupassanā’’ti vuttaṃ. Niviṭṭhabhāvena ogāḷhabhāvena pavattasaṃyojanādikilesā eva kilesābhiniveso. Nibbedhabhāgiyaṃ samādhinti vipassanāsamādhimāha.

851.Asanivicakkaṃ asanimaṇḍalaṃ. Evaṃ pahānanti anuppattidhammatāpādanamāha. Kammakilesānaṃ, sabbesampi vā saṅkhārānaṃ khayaṃ nirodhaṃ gacchatīti khayagāmī, ariyamaggo. Lokuttaraggahaṇeneva siddhepi khayagāmiggahaṇaṃ vaṇṇabhaṇanatthaṃ. Samucchedappahānamevāti avadhāraṇaṃ nippariyāyataṃ upādāya. Tadatthānevāti samucchedappahānatthāneva. Tena vikkhambhanatadaṅgappahānānaṃ maggasambhāratamāha tehi vinā asijjhanato. Atha vā tadatthānevāti maggatthāneva. Tena tadatthatāya tesaṃ taṃkiccataṃ dasseti. Tenāha ‘‘tasmā’’tiādi. Tamevatthaṃ upamāya dassetuṃ ‘‘paṭirājānaṃ vadhitvā’’tiādi vuttaṃ. Yampi tato pubbe katanti yaṃ tatorajjappattito pubbe kataṃ paccantasādhanaduggaviddhaṃsanādi. Yathā idañcidañca raññā katantiyeva vuccati, evaṃ lokiyañāṇena sādhitānipi vikkhambhanatadaṅgappahānāni samucchedappahānavasena pavattassa maggassa kiccabhāvena vuccanti, tadatthatāya, tesaṃ taṃsantatipatitatāya ca maggassāti veditabbā.



这是巴利文的直译：
850.（续）
相续、聚集、作用、所缘的方式执取为密集想，对彼密集想。
倾向于灭，以彼即见三时诸行唯灭而于彼倾向方式转起的慧，以彼。"造作"即行作。
"彼彼差别"即执取、舍离等彼彼差别。"见异转起"即见所说差别之前后的不同行相转起，或见特殊状态的转起。"常想"即执取坚固性。
"执取实质的执著"即在非实质中执取实质的执著。
依疑惑和邪智方式的迷惑是痴，彼即执著为痴执著。在诸行中执取避难所性是住着执著，实质上是有的欲求。
因为如心舍诸行而跃入还灭涅槃般转起，所以说行舍和随顺是"还灭随观"。以住着性、沉入性转起的结等烦恼即是烦恼执著。"趣向通达的定"说的是观定。
851"雷电轮"即雷电轮。"如是断"说的是导致不生起性。趣向灭即趣向业烦恼或一切行的灭尽，即圣道。虽以出世间的表述就已成立，说趣向灭是为了赞叹。"唯断除"的限定是就无譬喻性而说。"唯为彼义"即唯为断除义。由此说是道资粮性，因为无彼不能成就。或者"唯为彼义"即唯为道义。由此显示因为是为彼义故彼等是彼作用。故说"因此"等。为以譬喻显示彼义而说"杀敌王"等。"在彼之前所作"即在得王位之前所作的平定边境、破坏堡垒等。如称"此此是王所作"，如是虽由世间智成就的镇伏断和彼分断，也说是以断除方式转起的道的作用，应知是因为是为彼义，且彼等落入彼相续故属于道。

852. Lokiyassa, lokiyā vā sacchikiriyā lokiyasacchikiriyā. Evaṃ lokuttarasacchikiriyā veditabbā. Lābhīmhīti lābhī amhi. Tathā vasīmhīti etthāpi. Paccakkhato ñāṇaphassenāti paccakkhato ārammaṇakaraṇasaṅkhātena ñāṇaphassanena. ‘‘Paccakkhato’’ti ca iminā anumānato ārammaṇakaraṇaṃ nivatteti, ‘‘īdisamida’’nti paccavekkhaṇavasena paccakkhato jānanaṃ hettha ‘‘ñāṇaphasso’’ti adhippeto. Phassitāti ñāṇena phuṭṭhā.

Jhānamaggaphalāni viya attano santāne anuppādetvāpi tappaṭicchādakasammohaviddhaṃsanavasena tathāviddhaṃsanapavattañāṇaṃ aparappaccayañāṇaṃ.

Passanto paccakkhato jānanto. Amatogadhanti amatapariyāpannaṃ, amatasaṅkhātanti attho.

Sotāpattimaggo paṭhamaṃ nibbānadassanato dassanaṃ, tena dassanena sacchikiriyā dassanasacchikiriyā. Kiñcāpi gotrabhuñāṇaṃ tato paṭhamataraṃ nibbānaṃ passati, ālambanakaraṇato disvā kattabbakiccākaraṇato pana na dassananti vuccati. Sā duvidhāpīti sā dassanabhāvanāvasena duvidhāpi sacchikiriyā. Dassanabhāvanāvasenāti dassanamaggabhāvanāmaggavasena. Tena amaggavasena pavattanibbānassa paccavekkhaṇasacchikiriyaṃ nivatteti. Nibbānassāti pana iminā maggaphalesu paccavekkhaṇasacchikiriyaṃ. Imassa ñāṇassāti imassa yathādhigatassa lokuttarañāṇassa.

853.Abhimatāti adhippetā. Bhāvanā nāma uppādanā, santānaparibhāvanā cāti tadubhayaṃ dassento ‘‘lokiyāna’’ntiādimāha. Yadaggena hi lokiyā kusalādayo uppāditā, vaḍḍhitā ca, tadaggenassa sīlabhāvanā, kāyabhāvanā, cittabhāvanā, paññābhāvanā ca lokiyā nipphāditā hoti, tāya ca santānopi paribhāvitoti. Tāsu lokiyalokuttarabhāvanāsu idha ñāṇadassanavisuddhikathāyaṃ lokuttarabhāvanā adhippetā, na itarā tassā sambhārabhāvato. Catubbidhampetaṃ ñāṇanti etaṃ catubbidhampi ariyamaggañāṇaṃ lokuttarāni sammāvācādibhedāni sīlādīni uppādeti. Kathaṃ? Sahajātādipaccayatāya. Sīlādīnīti ettha ādi-saddena samādhissa gahaṇaṃ, na paññāya. Na hi tadeva taṃ uppādeti, maggacittuppādo pana uppādeti. Tadantogadhabhāvā sammāsaṅkappo. So hi pañcakkhandhasaṅgahitoti vadanti. Sīlādīnīti vā phalasīlādīnampi gahaṇanti paññāyapi gahaṇaṃ yujjatiyeva. Sahajātapaccayāditāyāti ettha ādi-saddena anantarapaccayāditāyapi saṅgaho daṭṭhabbo. Tehi ca santānaṃ vāsetīti tehi samucchindanapaṭipassambhanavasena pavattehi lokuttarehi sīlādīhi ariyapuggalo attano santānaṃ paribhāveti. Yaṃ nissāya parāvuttīti vadanti. Yathā pariññattayampi pahānattayampi maggañāṇassa kiccanti vuttaṃ pariyāyena, na evamidha. Idha pana lokuttarabhāvanāva assa maggañāṇassa kiccaṃ. Na hettha bhāvanāya pariyāyo labbhatīti avadhāraṇaṃ. Tena lokiyabhāvanaṃ nivatteti.

Evaṃ sarūpeneva āgatāyāti ‘‘cittaṃ bhāvaya’’nti samādhi viya cittasīsena anāgantvā ‘‘paññaṃ bhāvaya’’nti evaṃ sarūpeneva āgatāya paññāya. Yaṃ vuttaṃ uddesavasena. Ettāvatā taṃ vitthāritaṃ hoti. Ayañca pañho vissajjito hotīti sambandho.

Ñāṇadassanavisuddhiniddesavaṇṇanā niṭṭhitā.

Iti bāvīsatimaparicchedavaṇṇanā.

23. Paññābhāvanānisaṃsaniddesavaṇṇanā

Ānisaṃsapakāsanāvaṇṇanā



这是巴利文的直译：
852.世间的，或世间的作证是世间作证。如是应知出世间作证。"我得"即我已得。如是"我自在"于此也是。"以现量智触"即以称为现量所缘作用的智触。以"现量"此词排除比量所缘作用，此处"智触"意指如"此是如是"以省察方式现量了知。"已触"即已被智触及。
如禅那、道、果虽未在自相续中生起，但依破除遮蔽彼的愚痴方式，如是破除转起的智是不依他智。
见即现量知。"趣入不死"即属于不死，意为称为不死。
预流道因为首先见涅槃故为见，以彼见作证为见作证。虽然种姓智比彼更先见涅槃，但因仅作所缘而不作应作的作用，故不说为见。"彼二种"即彼依见和修习的二种作证。"依见和修习"即依见道和修道。由此排除非道方式转起的涅槃省察作证。而以"涅槃的"此词排除道果的省察作证。"此智"即此如已证得的出世间智。
853"所欲"即所意。修习即生起和相续熏习，为显示此二者而说"世间"等。因为就世间善等已生起、已增长而言，其世间戒修习、身修习、心修习、慧修习已成就，且以彼而熏习相续。在彼等世间出世间修习中，此处智见清净论中意指出世间修习，不是其他，因为彼是资粮。"此四种智"即此四种圣道智生起出世间正语等差别的戒等。如何？以俱生等缘性。"戒等"，此中等字摄取定，非慧。因为彼不生起彼，而是道心生起生起。因包含其中故正思惟。他们说彼摄于五蕴。或"戒等"也摄取果戒等，则摄取慧也是合理的。"以俱生缘等性"，此中等字应知也摄取无间缘等性。"以彼等熏习相续"即以彼等以断除、寂止方式转起的出世间戒等，圣者熏习自己的相续。他们说依此而转向。如说三遍知和三断也是道智的作用是方便说，此处不如是。此处唯出世间修习是此道智的作用。因为此处不得修习的方便说故限定。由此排除世间修习。
"如是以自相而来"即如定以心为首而非来为"修心"，而是如是以自相而来为"修慧"的慧。已略说者，至此已广说。此问题已解答，为关联语。
智见清净释毕。
如是第二十二品释毕。
二十三、修慧功德释
功德显示释

854.Anekasatānisaṃsā sāvakabodhiādivipulodātaguṇavisesāvahattā. Vitthāratoti nayadassanaṃ akatvā ‘‘ayampi paññābhāvanāya ānisaṃso, ayampī’’ti anupadadassanavasena vitthārato pakāsetuṃ na sukaraṃ atibahubhāvato. Assāti paññābhāvanāya. Nānākilesaviddhaṃsananti sakkāyadiṭṭhivicikicchādivasena nānāvidhānaṃ kilesadhammānaṃ tadaṅgādivasena pajahanaṃ. Ariyaphalarasānubhavananti sotāpattiphalādiphalasukhapaṭisaṃvedanaṃ.

Nānākilesaviddhaṃsanakathāvaṇṇanā

855. ‘‘Ariyaphalarasānubhavana’’nti eteneva kilesānaṃ paṭippassaddhippahānaṃ dīpīyatīti ‘‘ariyamaggakkhaṇe’’ti visesavacanaṃ, tabbhāvabhāvato vā. Siddhe hi samucchedappahāne paṭippassaddhippahānaṃ siddhameva hotīti.

Bhīmavegānupatitāti sakalaṃ lokaṃ bhindantena viya bhīmena bhayānakena vegena sahasā patitā. Siluccayeti pabbate selaputhule. Satejujjalamaṇḍaloti saradakālasamiddhena attano tejasā samujjaladuddikkhamaṇḍalo. Vadhabandhanādiduggatiparipakkilesādijātiādisabbānatthavidhāyakaṃ. Sandiṭṭhikanti paccakkhabhūtaṃ. Jaññāti jāneyya. Idhāti imissaṃ paññābhāvanāyaṃ.

Phalasamāpattikathāvaṇṇanā

856. Ariyassa maggassa phalaṃ ariyaphalaṃ, ariyañca taṃ visuddhattā phalañcātipi ariyaphalaṃ, tassa raso, paṭippassaddhivimuttisukhaṃ, anubhavanaṃ nibbānārammaṇassa tassa paṭisevanaṃ. Tatrāti tesu dvīsu ākāresu. Assāti ariyaphalassa.

857. Saṃyojanesu pahīnesu sabbepi kilesā pahīnāyeva hontīti saṃyojanānaṃyeva gahaṇaṃ. Saṃyojanappahānamattameva ariyamaggassa phalaṃ nāma, na aññaṃ kiñci atthantaraṃ vipākabhūtanti adhippāyo. Tenāha ‘‘phalaṃ nāma na koci añño dhammo atthī’’ti. Ke panetaṃ vadantīti? Andhakādayo. Te hi ‘‘arahattaṃ arahattanti, āvuso, vuccati…pe… mohakkhayo’’ti (saṃ. ni. 

这是巴利文的直译：
854.有数百功德，因为能带来声闻菩提等广大清净的特殊功德。"详细地"即不作方法显示，而依"此也是修慧的功德，此也是"如是逐词显示的方式，因过多而不易详细说明。"彼"即修慧。"破除种种烦恼"即依有身见、疑等方式破除种种烦恼法以彼分等方式。"体验圣果味"即体验预流果等果乐。
破除种种烦恼论释
855.以"体验圣果味"此已显示烦恼的止息断，故说"在圣道刹那"为特殊语，或因是彼性故。因为断除成就时止息断已成就。
"被可怖速度追随"即如破坏整个世界般被可畏恐怖的速度突然追随。"在岩山"即在广大石山。"具光辉轮圈"即以秋季圆满自己的威力而光辉难视的轮圈。能造作害命、束缚等恶趣、污染等、生等一切不利。"现见"即现量所成。"应知"即应了知。"此"即在此修慧。
果等至论释
856.圣道的果是圣果，且因清净故是圣且是果故也是圣果，彼之味即止息解脱乐，体验即以涅槃为所缘而受用彼。"其中"即在彼二种行相中。"彼"即圣果。
857.结断时一切烦恼已断，故唯取诸结。意为唯断结是圣道的果，非其他任何异体的异熟。故说"果即无任何其他法"。谁这样说呢？即诸暗黑部等。因为他们依"阿罗汉果，友，说为...痴灭"

4.315) suttapadassa atthaṃ aññathā gahetvā nippariyāyato ‘‘arahattaṃ nāma kiñci natthi, kilesappahānameva tathā voharīyatī’’ti vadantā sesaphalepi paṭikkhipanti. Idaṃ suttampīti paṭisambhidāmaggapāḷimāha. Pakaṭṭho ukkaṭṭho yogoti payogo, ariyamaggo, payoganimittaṃ jātakilesānaṃ paṭippassaddhi payogapaṭippassaddhi. Yā pana ariyamaggassa bhāvitattā labbhamānāpi yassā vipākapaññāya nippajjamānāya nippajjati, sā paṭippassaddhiyaṃ nipphādetabbāyaṃ paññāti paṭippassaddhipaññāti vuttā. Sammādiṭṭhi micchādiṭṭhiyā vuṭṭhātīti sammādiṭṭhiyā ujuvipaccanīkadassanavasena vatvā tadaññatopi vuṭṭhānaṃ dassetuṃ ‘‘tadanuvattakakilesehī’’ti vuttaṃ, tassā micchādiṭṭhiyā sampayogato, upanissayato ca anuvattakakilesehi. Tena tadekaṭṭhappahānamāha. Khandhehīti tadanuvattakakkhandhehi, tāya micchādiṭṭhiyā sampayuttakkhandhehi ceva tappaccayā āyatiṃ uppajjanakkhandhehi cāti attho. Bahiddhā ca sabbanimittehīti yathāvuttakilesakkhandhehi bahiddhābhūtehi vipassanāya gocarabhūtehi sabbasaṅkhāranimittehi.

Evaṃ maggakiccaṃ dassetvā idāni tassa vasena phalaṃ dassetuṃ ‘‘tampayogapaṭippassaddhattā’’tiādi vuttaṃ. Tattha tampayogapaṭippassaddhattāti tassa ajjhattabahiddhā vuṭṭhānādipayogassa paṭippassaddhattā. Maggo hi nimittato, pavattato ca vuṭṭhahanto kilese pajahatīti attano khaṇe taṃ payogaṃ karoti nāma, phalakkhaṇe panassa so payogo paṭippassaddho vūpasanto nāma hoti. Tena vuttaṃ ‘‘tampayogapaṭippassaddhattā’’ti. Uppajjatīti maggānantaraṃ dvikkhattuṃ vā tikkhattuṃ vā uppajjati. Phalasamāpattikāle pana bahukkhattuṃ, nirodhā vuṭṭhahantassa dvikkhattuṃ uppajjati. Sabbampi yathāvuttapayogapaṭippassaddhinimittaṃ uppajjanato ‘‘tampayogapaṭippassaddhattā uppajjatī’’ti vuttaṃ. Maggassetaṃ phalanti yathāvuttā vipākā sammādiṭṭhi nāma, etaṃ ariyamaggassa phalanti veditabbaṃ. Vitthāretabbanti ‘‘sotāpattimaggakkhaṇe abhiniropanaṭṭhena sammāsaṅkappo micchāsaṅkappā’’tiādinā (paṭi. ma. 1.63) saṅkappādivasena, sesamaggavasena ca vitthārato veditabbaṃ.

Cattāri ca sāmaññaphalāni, ime dhammā appamāṇārammaṇāti appamāṇārammaṇatāya maggehi nibbisesatāya. Tathā nevasaññānāsaññāyatanasaṅkhāto mahaggato dhammo nirodhato vuṭṭhānavelāyaṃ appamāṇassa dhammassa anantarapaccayena paccayoti ariyaphalassa anantarapaccayatāya ca dīpanāti evamādīnipi ettha ariyaphalassa sabhāvadhammabhāvena atthitāya sādhakāni, na yathādassitapaṭisambhidāmaggapāḷiyevāti adhippāyo.

858.Phalasamāpattiyanti phalapavattisaṅkhātāya samāpattiyaṃ. Assāti ariyaphalassa. Sarūpakattukāraṇākāraṭṭhitivuṭṭhānānantaravasena idaṃ pañhākammaṃ.

859.Ariyaphalassa nirodhe appanāti ariyassa phalajhānassa nibbāne ārammaṇabhūte appanākārena pavatti.



这是巴利文的直译：
4.315）经文义别异而执持,以无譬喻方式说"无所谓阿罗汉果,唯断烦恼如是称说",对其余诸果也否定。"此经也"说的是无碍解道圣典。殊胜、优胜的加行是加行,即圣道,加行缘生烦恼的止息是加行止息。虽因圣道已修而获得,但依何异熟慧成就而成就,彼在止息中应成就的慧称为止息慧。"正见出离邪见"以正见直接对治方式说后,为显示从其他也出离而说"从随顺彼的烦恼",从彼邪见的相应和亲依的随顺烦恼。由此说彼一处断。"从诸蕴"即从随顺彼的诸蕴,即与彼邪见相应的诸蕴和缘彼未来生起的诸蕴的意思。"从外一切相"即从上述烦恼蕴之外作为观察的境的一切行相。
如是显示道的作用后,现在为显示依彼的果而说"因彼加行止息"等。其中"因彼加行止息"即因彼内外出离等加行的止息。因为道从相和转起出离而断烦恼,故在自己刹那称为作彼加行,而在果刹那彼加行称为已止息寂灭。故说"因彼加行止息"。"生起"即在道之后生起二次或三次。而在果等至时多次,从灭出起时二次生起。一切也说"因彼加行止息而生起",因为从如所说加行止息缘而生起。"此是道果"即如所说异熟正见等,应知此是圣道之果。"应详说"即应依"在预流道刹那以引导义的正思惟从邪思惟"等方式,依思惟等和其余诸道方式详细了知。
"四沙门果,此等法是无量所缘"因无量所缘性与诸道无差别性。如是称为广大法的非想非非想处在从灭出起时以无间缘缘无量法,以圣果的无间缘性等显示。意为此等也是以自性法性证成圣果的存在,不仅如所显示的无碍解道圣典。
858"在果等至"即在称为果转起的等至。"彼"即圣果。此是依自相、作者、原因、行相、住立、出起、无间方式的问题。
859"圣果在灭的安止"即圣果禅那在作所缘的涅槃中以安止行相转起。

860.Sabbepi puthujjanāti jhānasamāpattilābhinopi puthujjanā na samāpajjanti, pageva itare. Ariyā sabbepi phalasamāpattiṃ samāpajjantīti kāmaṃ sāmaññajotanā, sā pana visesaniviṭṭhāyeva hoti. Adhigatattāti pana hetukittanaṃ. Uparimānampi heṭṭhimāya lokiyasamāpattiyā viya samāpajjanaṃ sādhentaṃ viya ṭhitanti taṃ nivattento ‘‘uparimā panā’’tiādimāha. Tattha uparimāti sakadāgāmiādayo. Heṭṭhimanti sotāpattiphalādiṃ. Na samāpajjanti satipi adhigatatte. Kasmāti ce? Kāraṇamāha ‘‘puggalantarabhāvūpagamanena paṭippassaddhattā’’ti. Etena uparimo ariyo heṭṭhimaṃ phalasamāpattiṃ samāpajjati attanā adhigatattā, yathā taṃ lokiyasamāpattinti, evaṃ pavattaṃ hetuṃ byabhicāreti. Na hi lokiyajjhānesu puggalantarabhāvūpagamanaṃ nāma atthi visesābhāvato. Idha pana asamugghāṭitakammakilesanirodhanena puthujjanehi viya sotāpannassa, sotāpannādīhi sakadāgāmiādīnaṃ puggalantarabhāvūpagamanaṃ atthi. Yato heṭṭhimā heṭṭhimā phaladhammā uparūpari maggadhammehi nivattitā paṭipakkhehi viya abhibhūtā appavattidhammataṃyeva āpannā. Tenāha ‘‘paṭippassaddhattā’’ti.

Apica kusalakiriyapavatti nāma aññādisī, vipākapavatti ca aññādisī, anantaraphalattā ca lokuttarakusalānaṃ heṭṭhimato uparimo bhavantaragato viya hoti. Taṃtaṃphalavaseneva hi ariyānaṃ sotāpannādināmalābho. Te sace aññaphalasamaṅginopi honti, sotāpannādināmampi tesaṃ avaṭṭhitaṃ siyā, tena tena jhānena gahitapaṭisandhiko viyāti tassa tassa ariyassa taṃ taṃ phalaṃ bhavaṅgasadisanti na uparimassa heṭṭhimaphalasamaṅgitāya lesopi sambhavati, kuto tassa samāpajjananti daṭṭhabbaṃ. Heṭṭhimā ca uparimanti heṭṭhimā ca sotāpannādayo ariyā uparimaṃ sakadāgāmiphalādiṃ na samāpajjantīti sambandho. Tattha kāraṇamāha ‘‘anadhigatattā’’ti. Na hi anadhigatasamāpattiṃ samāpajjituṃ sakkā.

‘‘Attano attanoyeva pana phalaṃ samāpajjantī’’ti iminā sabbepi ariyā attano attano phalasamāpattiṃ samāpajjantīti atthe āpanne tattha kesañci matibhedaṃ dassetuṃ ‘‘keci panā’’tiādi vuttaṃ. Ete hi samādhismiṃ paripūrakārinoti yasmā hi te ‘‘uparimā dve’’ti vuttā anāgāmino, arahanto ca samādhismiṃ paripūrakārino, itare pana sīlesu paripūrakārino, tasmā dve eva phalasamāpattiṃ samāpajjantīti. Na hi samādhipāripūriyā vinā samāpattivaḷañjanaṃ sambhavatīti adhippāyo. Tanti ‘‘samādhismiṃ paripūrakārino’’ti tehi vuttakāraṇaṃ. Akāraṇamevāti ayuttiyeva. Kasmāti ce? Āha ‘‘puthujjanassāpī’’tiādi. Tassattho – sabbaso asamucchinnakilesassa puthujjanassāpi attanā paṭiladdhalokiyasamāpattisamāpajjanaṃ labbhati, kimaṅgaṃ pana samucchinnekaccakilesānaṃ heṭṭhimānaṃ ariyānaṃ, tasmā tesaṃ samādhismiṃ aparipūrakāritā attano phalasamāpattiṃ asamāpajjanassa akāraṇanti. Yutticintā nāma pāḷianāruḷhe atthe yuttā, ayaṃ panattho pāḷiāruḷhoti kāraṇāpadese anādarakaraṇamukhena pāḷiṃ dassento ‘‘kiñcetthā’’tiādimāha. Sotāpattimaggapaṭilābhatthāyāti sotāpattimaggassa samadhigamāya. Sotāpattiphalasamāpattatthāyāti sotāpattiphalasamāpattiyā samāpajjanatthaṃ. Esa nayo sesesupi.


这是巴利文的直译：
860"一切凡夫"即获得禅那等至的凡夫也不入定，何况其他。"一切圣者入果等至"虽是共相表示，但那成为特相安立。而"已证得"是说明原因。上者也如下世间等至般能成就入定而住，为遮遣此而说"但上者"等。其中"上者"即一来等。"下"即预流果等。虽已证得而不入定。若问为何？说明原因"因成为其他补特伽罗性而止息"。由此说明上圣者因自己已证得而入下果等至，如彼世间等至，如是转起的原因有相违。因为在世间禅那中因无差别故没有所谓成为其他补特伽罗性。但此处由未根除的业烦恼灭，如凡夫对预流者，预流者等对一来者等有成为其他补特伽罗性。由此下下果法被上上道法遮遣，如被对治所胜，成就不转起性。故说"因止息"。
又，善和作意的转起是一种，异熟的转起是一种，且因出世间善的无间果性，上者如从下者成为其他有情。因为圣者得预流者等名依各各果。如果他们也具足其他果，他们的预流等名也应确定，如以彼彼禅那得结生者，应知彼彼圣者的彼彼果如有分，故上者具足下果连些许也不可能，何况入定。"下者和上"即下预流者等圣者不入上一来果等的关联。其中说明原因"因未证得"。因为不能入未证得的等至。
"但入自己的果"由此一切圣者入自己的果等至之义成就时，为显示其中有些见解的差异而说"但有些"等。"彼等在定中圆满行者"因为彼等所说"上二者"即阿那含和阿罗汉是在定中圆满行者，其他则是在戒中圆满行者，故唯二者入果等至。意为无定的圆满不可能受用等至。"彼"即彼等所说"在定中圆满行者"的原因。"唯非原因"即不合理。若问为何？说"对凡夫也"等。其义是 - 对完全未断烦恼的凡夫也得入自己获得的世间等至，何况断某些烦恼的下圣者，故他们在定中不圆满行不是不入自己果等至的原因。理由思惟对非圣典所示之义是合理的，但此义已在圣典中示，故以不关注原因陈述方式而显示圣典说"此中何"等。"为获得预流道"即为证得预流道。"为预流果等至"即为入预流果等至。于其余也如是。


Ettha ca ‘‘suññatavihārasamāpattatthāya animittavihārasamāpattatthāyā’’tiādinā sarūpato uddhaṭattā tato pubbe āgatā maggaphalavārā appaṇihitavasena vuttā. Tattha anattānupassanāmukhena, aniccānupassanāmukhena ca pavattānaṃ phalasamāpattīnaṃ purecarā gotrabhudhammā navadasabhāvena vuttāti veditabbā. ‘‘Sotāpattiphalasamāpattatthāyā’’tiādinā pana catūsupi phalesu ekasadisaṃ desanāya āgatattā sotāpannasakadāgāminopi attano phalaṃ samāpajjantīti viññāyati. Maggānantaraphalavasena taṃ vuttanti ca na sakkā vattuṃ vipassanāvasena dasannaṃ gotrabhudhammānaṃ dassanavasena desanāya āraddhattā, maggavāreneva ca tadatthasiddhito. Na ca maggānantaraṃ phalaṃ ‘‘phalasamāpattī’’ti vuccati visuṃ parikammābhāvato. Tasmā phalasamāpattivacaneneva sotāpannādīnampi phalasamāpattisamāpajjanaṃ siddhaṃ. Tenāha ‘‘tasmā’’tiādi.

861. Payojanampi tadatthāya paṭipattiyā kāraṇaṃ hoti tannimittaṃ paṭipajjanatoti ‘‘kasmā samāpajjantī’’ti kāraṇaṃ pucchitvā ‘‘diṭṭhadhammasukhavihārattha’’nti payojanaṃ vissajjitaṃ. Kasmāti vā sampadāne nissakkavacanaṃ, kissāti vuttaṃ hoti. Diṭṭhadhammasukhavihāratthanti diṭṭheva dhamme kilesadarathapariḷāhavūpasamena santena sukhavihārena viharaṇatthaṃ. Satipi vipākabhāve parikammena vinā anuppajjanato phalasamāpattidhammānaṃ tassa tassa ariyassa rucivaseneva pavatti, yato nesaṃ sādhipatitāti āha ‘‘addhāna…pe… samāpajjantī’’ti.

862.Dvīhi ākārehīti dvīhi kāraṇehi. Yathā hi lokiyajjhānānaṃ samadhigamo sampayogasamaṅgibhāvena sijjhamāno pahānaṅgasamatikkamamukhena vuccati tathā samadhigantabbattā, evaṃ phalasamāpattipi nibbānamanasikārena sijjhamānā tadaññārammaṇāmanasikāramukhena vuccati sabbasaṅkhārato vinivaṭṭitamānasatāvasena samijjhanato. Tenāha ‘‘nibbānato’’tiādi. Udayabbayañāṇādiñāṇaparamparavasena hi sabbaphalacittaṃ saṅkhārato sabbaso nibbinnavirattacittassa tato vinissaṭanibbānārammaṇaṃ pavattati. Evaṃ pavattamānañca taṃ nibbānato aññassa ārammaṇassa amanasikārā, nibbānassa ca manasikārā pavattatīti vuccati.

Animittāyacetovimuttiyāti animittavimokkhadvayāya phalasamāpattiyā, aniccānupassanāmukhena vā samāpajjitabbāya phalasamāpattiyā. Samāpattiyāti samāpajjanatthāya. Sabbanimittānanti rūpādisabbasaṅkhāranimittānaṃ. Amanasikāroti ādīnavato disvā vissaṭṭhatāya anāvajjanaṃ asamannāhāro. Animittāya ca dhātuyā manasikāroti sabbasaṅkhāranimittābhāvato animittāya. Kehici paccayehi na saṅkhatattā ca asaṅkhatāti laddhanāmāya asaṅkhatāya dhātuyā phalasamāpattisahajātena manasikārena manasikaraṇaṃ, tassā vā dhātuyā phalasamāpatticittasaṅkhāte manasikaraṇaṃ.


我来帮你翻译这段巴利文:
在这里，由于明确地说"为了进入空性住、无相住"等，因此在此之前出现的道果部分是从无愿的角度来说的。应当知道，在其中，从无我观和无常观的角度修习的果定，其前行的种姓法是以九种和十种性质来说的。又由于在"为了进入须陀洹果定"等四种果定中都以相同的方式来讲说，因此可知须陀洹和斯陀含也能入定于自己的果定。不能说那是依道后的果来说的，因为讲说是依观察十种种姓法的方式而开始，且其义已经由道分而成就。而且道后的果不称为"果定"，因为没有单独的准备工作。因此，由果定的说法就已证成须陀洹等也能入果定。所以说"因此"等。
861. 目的也成为为了那个而修习的原因，因为以那个为缘而修习，所以问"为什么入定"这个原因，解答说"为了现法乐住"这个目的。或者"为什么"是与格的离格语，即是说"为了什么"。"为了现法乐住"即是为了在现见之法中以烦恼、忧恼、热恼止息的寂静乐住而住。虽然是果报性，但因为没有准备工作就不能生起，所以果定诸法是依各个圣者的意乐而生起，由此而有它们的增上性，所以说"长时"等"入定"。
862. "以两种行相"即以两种原因。就像世间禅的证得是以相应具足而成就，但从克服禅支的角度来说，因为要证得，同样地，果定虽然是以作意涅槃而成就，但从作意其他所缘的角度来说，因为是以从一切行转离的心态而成就。所以说"从涅槃"等。因为依生灭智等智的相续，一切果心对诸行完全厌离离欲的心从中出离而缘涅槃而转。如是转起时，说它是由于不作意涅槃以外的所缘，和作意涅槃而转起。
"为了无相心解脱"即为了无相解脱二种果定，或为了应当从无常观的角度入定的果定。"入定"即为了入定。"一切相"即一切色等诸行相。"不作意"即见到过患而舍离后不转向、不作意。"作意无相界"即因为没有一切行相而称为无相，因为不被任何缘所造作而得名为无为的无为界，以果定俱生的作意而作意，或者是对于那界的果定心所称的作意。

863.Udayabbayādivasenāti udayabbayabhaṅgabhayatupaṭṭhānādivasena pavattanakānaṃ navannampi ñāṇānaṃ byāpāraṃ vadati. Tenāha ‘‘pavattānupubbavipassanassā’’ti. Saṅkhārārammaṇagotrabhuñāṇānantaranti saṅkhārārammaṇassa ‘‘vodāna’’nti laddhanāmassa gotrabhuñāṇassa anantaraṃ. Kasmā panettha gotrabhuñāṇaṃ maggañāṇapurecārikaṃ viya nibbānārammaṇaṃ na hotīti? Phaladhammānaṃ aniyyānikabhāvato. Ariyamaggadhammā eva hi niyyānikā. Vuttañhetaṃ ‘‘katame dhammā niyyānikā? Cattāro maggā apariyāpannā’’ti (dha. sa. 1295, 1609). Tasmā ekantena niyyānikasabhāvassa ubhatovuṭṭhānabhāvena pavattamānassa maggañāṇassa anantarapaccayabhūtena ñāṇena nimittato vuṭṭhiteneva bhavitabbanti tassa nibbānārammaṇatā yuttā, na pana ariyamaggassa bhāvitattā tassa vipākabhāvena pavattamānānaṃ kilesānaṃ asamucchindanato aniyyānikattā avuṭṭhānasabhāvānaṃ phalañāṇānaṃ purecārikañāṇassa kadācipi nibbānārammaṇatā ubhayattha anulomañāṇānaṃ atulyākārato. Ariyamaggavīthiyañhi anulomañāṇāni anibbiddhapubbānaṃ thūlathūlalobhakkhandhādīnaṃ sātisayaṃ padālanena lokiyañāṇesu ukkaṃsapāramippattāni maggañāṇānuguṇāni uppajjanti. Phalasamāpattivīthiyaṃ pana tāni tena tena maggena tesaṃ tesaṃ kilesānaṃ samucchinnattā tattha kilesavikkhambhane nirussukkāni kevalaṃ ariyānaṃ phalasamāpattisukhasamaṅgibhāvassa parikammamattāni hutvā uppajjantīti na tesaṃ kutoci vuṭṭhānasambhavo, yato nesaṃ pariyosānañāṇaṃ saṅkhāranimittavuṭṭhānato nibbānārammaṇaṃ siyā.

Evañca katvā ‘‘sekkhassa attano phalasamāpattivaḷañjanatthāya udayabbayādivasena saṅkhāre sammasantassa vipassanāñāṇānupubbiyā phalameva uppajjati, na maggo’’ti idañca aṭṭhakathāvacanaṃ samatthitaṃ hoti. Tenāha ‘‘sekkhassāpi phalameva uppajjati, na maggo’’ti. Nibbānārammaṇe appanajjhānavasena yathāparicchinnakālaṃ nirantaraṃ phalacittasseva pavattanaṃ samāpajjanaṃ phalasamāpattīti āha ‘‘phalasamāpattivasena nirodhe cittaṃ appetī’’ti. Yadi anupubbavipassanānaṃ vasena phalasamāpattisamāpajjanaṃ, tena nīhārena sekkhassa uparimaggenāpi bhavitabbanti anuyogaṃ sandhāyāha ‘‘phalasamāpattininnatāyā’’tiādi. Tena aññoyeva vipassanācāro ariyamaggāvaho, añño phalasamāpattiāvahoti dasseti, svāyaṃ vipassanāya vibhāgo vutto eva. Ye panāti abhayagirivāsino sandhāyāha. Te hi maggaphalavipassanāya āloḷetvā vadanti. Teneva hi ‘‘evaṃ satī’’tiādi vuttaṃ. Arahā paccekabuddho bhavissati yadi itaratthāpi vipassanā tadatthāya saṃvatteyyāti adhippāyo. Pāḷivaseneva ca paṭikkhittanti ‘‘dasa gotrabhudhammā vipassanāvasena uppajjantī’’ti maggatthā phalatthā vipassanā visuṃ katvā pavattapāḷivaseneva tesaṃ vacanaṃ paṭikkhittantipi na gahetabbaṃ, aññathā ‘‘dasa gotrabhudhammā’’ti vacanaṃ virujjheyyāti. Idameva pana gahetabbanti vuttassevatthassa nigamanaṃ. Phalañcassātiādi mahaggatavipākānaṃ viya lokuttaravipākānañca kusalasarikkhatādassanaṃ. Jhānato sarikkhatādassaneneva cettha bojjhaṅgamaggaṅgavasenāpi sarikkhatā dassitāyevāti veditabbaṃ.



我来 译这段巴利文：
863. "以生灭等方式"是说九种智的作用，即以生灭、坏灭、怖畏现起等方式运作。所以说"对于次第观察者"。"在缘诸行的种姓智之后"即是在缘诸行、被称为"清净"的种姓智之后。为什么在这里种姓智不像作为道智前行那样缘涅槃呢？因为果法是不出离性的。只有圣道法才是出离性的。这就是所说："什么法是出离性的？四道是不摄属的。"因此，作为必定出离性、以双出起方式运作的道智之无间缘的智，必须是从相出起的，所以它缘涅槃是合理的。但是对于因已修习圣道而以果报方式运作、因不断除烦恼而非出离、本性不出起的果智，其前行智决不缘涅槃，因为两处的随顺智不同相。因为在圣道路线中，随顺智对于未曾洞察的粗重贪蕴等以殊胜方式破除，在世间智中达到最上究竟，生起顺应道智。但在果定路线中，因为那些烦恼已被各自的道断除，所以它们在压制烦恼时毫不费力，仅仅作为圣者具足果定乐的准备而生起，因此它们不可能从任何处出起，由此它们的最后智不会从诸行相出起而缘涅槃。
这样说来，注释书中所说"有学为了受用自己的果定，以生灭等方式观察诸行时，依次第观智只生起果，不生起道"这句话也得到证实。所以说"对有学也只生起果，不生起道"。在涅槃所缘中依安止禅方式，如所限定时间地相续生起果心，这入定称为果定，所以说"依果定方式心安止于灭"。如果依次第观的方式入果定，那么依那个方式有学也应该有上位道，针对这个质问而说"因为倾向果定"等。由此显示一种是导向圣道的观行，另一种是导向果定的观行，这种观的区别已经说过。"有些人"是指无畏山住者。他们混淆道果观而说。所以才说"如果这样"等。意思是说，若其他处的观也导向那个目的，则阿罗汉将成为独觉佛。"依经文而被否定"也不应理解为说"十种种姓法依观而生起"这句话是依分别说道的、果的观而运作的经文而被否定，否则"十种种姓法"这说法就相违了。"应当如是理解"是对已说义理的总结。"其果"等是显示出世间果报如广大果报一样与善相似。应当知道，在这里通过显示与禅那相似，也已经显示了与觉支、道支相似。

864.Ṭhitiyāti pabandhaṭṭhitiyā. Yathāparicchinnakālañhi samāpattiyā pabandhavasenāvaṭṭhānaṃ idha ṭhitīti. ‘‘Cande vā sūriye vā ettakaṃ ṭhānaṃ gate vuṭṭhahissāmī’’ti kālāvadhiggahaṇavasena samāpajjanaṃ cittassa abhisaṅkharaṇaṃ abhisaṅkhāro.

865.Sabbānevetānīti rūpanimittādisabbāneva etāni ekato kāmaṃ na manasi karoti asambhavato. Sabbasaṅgāhikavasenāti anavasesapariyādānavasena. Samudāyasaddā hi avayavesupi pavattanti , avayavabyatirekena ca samudāyo na labbhatīti avayavagatampi kiccaṃ samudāyavasena vuttaṃ. Tasmāti sabbesaṃ saṅkhāranimittānaṃ ekato manasikārābhāvato. Yasmā bhavaṅgacitte uppanne phalasamāpattito vuṭṭhito nāma hoti, tasmā vuttaṃ ‘‘yaṃ bhavaṅgassā’’tiādi. Bhavaṅgassa ārammaṇaṃ nāma kammādi. Manasi karototi bhavaṅgasahagatena manasikārena manasi karoto, taṃ vā ārammaṇaṃ bhavaṅgamanasi karoto.

866.Phalassa phalameva vā anantaraṃ hoti purimassa purimassa pacchimaṃ pacchimaṃ. Bhavaṅgaṃvā sabbapacchimassa. Phalānantaraṃ maggavīthiyaṃ, phalasamāpattiyañca. ‘‘Yena phalena nirodhā vuṭṭhānaṃ hotī’’ti idaṃ phaluppattiyā nirodhā vuṭṭhānabhāvato vuttaṃ. Tanti nirodhāvuṭṭhānabhāvena vuttaṃ anāgāmiphalaṃ vā aggaphalaṃ vā. Nevasaññānāsaññāyatanānantaranti nevasaññānāsaññāyatanassa kusalassa, kiriyassa vā anantaraṃ satipi sattāhātikkame vijātiyena antarikattā.

Paṭippassaddhadarathanti sabbaso passaddhakilesadarathaṃ. Amatārammaṇanti nibbānārammaṇaṃ. Subhanti asobhanatāya kilesassāpi abhāvato sobhanaṃ. Taṇhāsaṅkhātaṃ lokāmisaṃ vantaṃ chaḍḍitaṃ etenāti vantalokāmisaṃ. Vūpasantakilesatāya, susantatāya ca santaṃ. Yena dhammena yogato samaṇo nāma hoti, tassa ariyamaggasaṅkhātassa sāmaññassa phalanti sāmaññaphalaṃ.

Ojavantenāti sabhāvasampannena. Sucināti kilesāsucivirahato parisuddhena. Sukhenāti anuttarasukhena. Abhisanditanti sabbaso lūkhabhāvāpagamanena sinehitaṃ. Sātātisātenāti mahaggatasātato, lokuttarakusalasātato ca ativiya sātena madhurena. Maggasukhatopi hi phalasukhaṃ santataratāya paṇītataraṃ. Amatena sammoditaṃ. ‘‘Madhuṃ viyā’’ti iminā sātātisātataṃyeva vibhāveti.

Tassa ariyassa phalassa rasabhūtaṃ sārabhūtaṃ taṃ sukhaṃ paññaṃ bhāvetvā yasmā paṇḍito vindati paṭilabhatīti yojanā.

Nirodhasamāpattikathāvaṇṇanā

867.Tatrāti tasmiṃ ‘‘nirodhasamāpattiyā samāpajjanasamatthatā’’ti saṃkhittavacane. Idaṃ sarūpādivasena pañhākammaṃ. Katthāti kasmiṃ bhave.



我来 帮你翻译这段巴利文：
864. "住立"即相续住立。因为在这里"住立"是指依所限定的时间以相续方式安住于定中。"在月亮或太阳到达某处时我将出定"，以这样确定时限的方式入定，是心的加行，称为加行。
865. "这一切"即不能同时不作意色相等一切，因为不可能。"以摄一切方式"即以无余遍尽的方式。因为集合词也用于部分，而离开部分就得不到集合，所以即使是部分的作用也依集合方式而说。"因此"即因为不能同时作意一切行相。因为当有分心生起时就称为从果定出起，所以说"有分的"等。所谓有分的所缘即业等。"作意"即以俱有分的作意而作意，或者作意那个有分所缘。
866. 或者果之后必定是果，后后随顺于前前。或者有分随顺于最后。在道路线和果定中，果是无间[缘]。"以某果从灭定出起"，这是因为以果生起而从灭定出起而说的。"那个"即被说为从灭定出起的阿那含果或阿罗汉果。"在非想非非想处之后"即在非想非非想处善或唯作之后，虽然经过七天但因异类而间隔。
"止息忧恼"即完全止息烦恼忧恼。"以不死为所缘"即以涅槃为所缘。"善"即因为连不善的烦恼也不存在而善。"已吐世味"即以此已吐已弃所说的渴爱的世间味。因为烦恼寂静、善寂静而"寂静"。"沙门果"即由于相应某法而称为沙门，那个称为圣道的沙门性的果。
"具滋味"即具足自性。"清净"即因离烦恼不净而清净。"乐"即无上乐。"润泽"即因完全远离粗涩而润滑。"极甘美"即比广大之甘美、出世间善之甘美更加甘美柔和。因为果乐比道乐更寂静而更殊胜。以不死而欢喜。"如蜜"以此显示极甘美性。
智者修习智慧而获得那个圣果的味essence、实质的乐，这是语法关系。
灭定论释文
867. "其中"即在那个"能够入灭定"的简略语中。这是依自性等方式的提问。"何处"即在什么有中。

868.Anupubbanirodhavasenāti vipassanānugatā aṭṭha samāpattiyo ārohantena taṃtaṃpaṭipakkhanirodhamukhena tiṇṇaṃ saṅkhārānaṃ anupubbato nirodhavasena. Yathāparicchinnakālaṃ yā cittacetasikānaṃ appavatti, ayaṃ nirodhasamāpattīti attho. Ke samāpajjanti, ke na samāpajjantīti kāmaṃ samāpajjanasamatthā padhānatāya paṭhamaṃ pucchitā, tabbissajjanaṃ pana garubhāvato pacchā vissajjetuṃ asamāpajjanake tāva dassento ‘‘sabbepi…pe… na samāpajjantī’’ti āha yathā ‘‘vāmaṃ muñca, dakkhiṇaṃ gaṇhā’’ti. Tattha ‘‘sabbepī’’ti idaṃ puthujjanādīnaṃ tiṇṇaṃ visesanaṃ. Te hi aṭṭhannaṃ samāpattīnaṃ lābhinopi alābhino viya samādhismiṃ aparipūrakāritāya nirodhaṃ samāpajjituṃ na sakkonti. Kāmacchandādisamucchindanena hi samādhismiṃ paripūrakāritā, na jhānādhigamamattena. Anāgāmino, arahantoti ettha sukkhavipassakā ca anāgāmino, sukkhavipassakā ca arahantoti sukkhavipassakasaddo paccekaṃ yojetabbo. Ubhayepi cete satipi vipassanābale samādhibalassa abhāvato nirodhaṃ na samāpajjanti. Anupubbavihārasambhavataññevettha samādhibalaṃ icchitabbaṃ. Purimakā pana tayo satipi samādhibale vipassanābalassa abhāvato, aparipuṇṇattā ca samāpajjituṃ na sakkonti. Aparipuṇṇatā cassa saṅkhārānaṃ na sammā parimadditattā. Aṭṭha samāpatti…pe… samāpajjantī’’ti vatvā tattha kāraṇaṃ pāḷivaseneva dassetuṃ ‘‘dvīhi balehī’’tiādi vuttaṃ. Tayo ca saṅkhārānanti ettha tayoti sāmiatthe paccattavacanaṃ, tiṇṇanti attho. Ñāṇacariyāhīti ñāṇappavattīhi. Nirodhasamāpattiyāti nirodhasamāpajjanāya ñāṇaṃ. Ayañca sampadāti ayaṃ baladvayasamannāgamādikā yathāvuttanirodhasamāpattiāvahā sampatti. Anāgāmikhīṇāsaveti anāgāmino ceva khīṇāsave ca.



我来帮你翻译这段巴利文：
868. "以次第灭方式"即依随观而上升八等至者，以灭除各自对治的方式，以次第灭除三种行的方式。所谓灭定，是指在所限定的时间内心心所不活动的意思。"谁能入定，谁不能入定"，虽然首先问能入定者是因为[他们]为主，但是因为[答案]重要，为了后来回答，首先显示不能入定者而说"一切...不能入定"，就像"放开左手，抓住右手"。其中"一切"是凡夫等三者的形容词。因为他们虽然获得八等至，但像未获得者一样，因为在定中不具足所作而不能入灭定。因为在定中具足所作是通过断除欲贪等，而不是仅仅证得禅那。"阿那含、阿罗汉"中，应当分别对纯观行者阿那含和纯观行者阿罗汉加上"纯观行者"这个词。这两种人虽然有观力，但因为没有定力而不能入灭定。在这里应当要求次第住的定力。前面三种人虽然有定力，但因为没有观力，且[修行]未圆满而不能入定。其未圆满是因为未善加压制诸行。说了"八等至...入定"之后，为了依经文显示其中的原因而说"以两种力"等。"三种行"中，"三"是主格，意思是"三种"。"智行"即智的运作。"灭定"即为入灭定的智。"这种成就"即这种具足二力等如前所说能导向灭定的成就。"阿那含、漏尽者"即阿那含和漏尽者。

869.Samathabalanti kāmacchandādike paccanīkadhamme sametīti samatho, so eva paṭipakkhehi akampiyaṭṭhena balaṃ. Aniccādivasena vividhehi ākārehi passatīti vipassanā, sā eva vuttanayena balanti vipassanābalaṃ. Nekkhammavasenātiādīsu kāmacchandavikkhambhanassa nekkhammasaṅkappassa, alobhapadhānassa vā tathāpavattakusalacittuppādassa vasena cittassa ekaggatāsaṅkhāto yo avikkhepo, taṃ samathabalaṃ. Byāpādavikkhambhanassa abyāpādavitakkassa, adosapadhānassa vā tathāpavattakusalacittuppādassa vaseneva. Thinamiddhavikkhambhikāya vibhūtaṃ katvā manasikaraṇena upaṭṭhitaālokasaññāya vasena. Uddhaccavikkhambhanassa avikkhepassa samādhānassa vasena. Sakalamicchāvitakkavikkhambhanassa sikhāpattaānāpānassatisiddhapaṭinissaggānupassiassāsapassāsānaṃ vasena cittassa ekaggatāsaṅkhāto yo avikkhepo, taṃ samathabalanti atthayojanā.

Evaṃ upacārassa jhānassa vasena samathabalaṃ dassetvā idāni taṃ aṭṭhannaṃ samāpattīnaṃ vasena paṭipakkhehi anabhibhavanīyatāya ca balappattivasena dassetuṃ ‘‘paṭhamajjhānenā’’tiādi vuttaṃ. Tattha nīvaraṇeti nīvaraṇanimittaṃ nīvaraṇapaccayā. Na kampati jhānasamaṅgipuggalo, jhānasampayuttasamādhi vā. So hi visesato idha ‘‘samathabala’’nti adhippeto. Tathā hi kenaṭṭhena samathabalanti balaṭṭho pucchito. Uddhacceti uddhaccanimittaṃ. Uddhaccasahagatakileseti uddhaccena sampayuttamohaahirikādikilesahetu. Khandheti uddhaccasampayuttacatukkhandhanimittaṃ. Na kampatītiādīni aññamaññavevacanāni. Kampanaṃ vā ṭhānāpagamo. Calanaṃ paribbhamanaṃ. Vedhanaṃ sandhāvanaṃ. Uddhacce na kampati, uddhaccasahagatakilese na calati, uddhaccasahagatakkhandhe na vedhatīti vā yojetabbaṃ. Uddhaccaggahaṇañcettha samathassa ujupaṭipakkhatāya tadabhibhavena balappattidassanatthaṃ. Tenetaṃ aṭṭhannampi samāpattīnaṃ sādhāraṇato kiccātisayadassanaṃ daṭṭhabbaṃ. Idaṃ samathabalanti yāyaṃ nekkhammādivasena laddhāya cittekaggatāya nīvaraṇādīhi akampanīyatā, tāni ca abhibhavitvā avaṭṭhānaṃ, idaṃ samathabalaṃ.

Idāni vipassanābalaṃ niddisanto yasmā vipassanā saṅkhepato sattahi anupassanāhi saṅgahitā, tasmā tato tato samāpattito vuṭṭhāya tāsaṃ vasena anupassanā kātabbā, tattakeneva cettha anupassanākiccaṃ paripuṇṇaṃ hotīti ‘‘aniccānupassanā vipassanābalaṃ…pe… paṭinissaggānupassanā vipassanābala’’nti sarūpato dassetvā puna tā heṭṭhā vuttanayena visayavibhāgena dassetuṃ ‘‘rūpe aniccānupassanā’’tiādi vuttaṃ. Idhāpi paṭipakkhehi anabhibhavanīyatāva balaṭṭhoti dassetuṃ ‘‘kenaṭṭhena vipassanābala’’ntiādi āraddhaṃ. Tattha avijjāyāti dvādasasu akusalacittuppādesu avijjānimittaṃ. Avijjāsahagatakileseti avijjāya sampayuttalobhadosādikilesavatthunimittaṃ. Sesaṃ heṭṭhā vuttanayattā suviññeyyameva. Avijjaggahaṇañcettha vipassanāya ujupaṭipakkhatāya tadabhibhavena balappattidassanatthaṃ. Tenetaṃ sattannampi anupassanānaṃ sādhāraṇato kiccātisayadassanaṃ daṭṭhabbaṃ. Idaṃ vipassanābalanti yāyaṃ aniccānupassanādivasena laddhassa vipassanāñāṇassa niccasaññādinimittaṃ akampanīyatā, tā ca abhibhavitvā avaṭṭhānaṃ, idaṃ vipassanābalaṃ.


我来翻译这段巴利文：
869. "止力"即平息欲贪等对治法称为止，它因为不被对治所动摇而成为力。以无常等种种行相观察称为观，它按所说方式成为力即观力。在"以出离等方式"等中，通过压制欲贪的出离寻想、或以无贪为主的如是生起善心的方式，称为心一境性的无散乱，这是止力。通过压制嗔恚的无嗔寻想、或以无嗔为主的如是生起善心的方式。通过压制昏沉睡眠而使明显作意的现起明相的方式。通过压制掉举的无散乱、等持的方式。通过压制一切邪寻思而达到顶点的入出息念成就舍离随观的入出息的方式，称为心一境性的无散乱，这是止力，这是语法关系。
如是显示了依近行、禅那方式的止力之后，现在为了显示它依八等至方式以及以不被对治所胜的力达到方式而说"以初禅"等。其中"对诸盖"即以盖为相、以盖为缘。具足禅那的人、或与禅那相应的定不动摇。因为这里特别意指它为"止力"。因此才问"以何义为止力"而说明力义。"对掉举"即以掉举为相。"对掉举俱生烦恼"即因为与掉举相应的痴、无惭等烦恼。"对诸蕴"即以与掉举相应的四蕴为相。"不动摇"等是互为同义词。或者动摇即离开住处。动即旋转。摇即奔走。或者应当配合为"对掉举不动摇，对掉举俱生烦恼不动，对掉举俱生蕴不摇"。在这里提到掉举是为了显示以克服止的直接对治而达到力。由此应当看到这是显示八等至共同的殊胜作用。"这是止力"即以出离等方式所得的心一境性不被诸盖等所动摇，克服它们而安住，这是止力。
现在说明观力，因为观略摄于七种随观，所以从各各等至出定后应当依它们的方式而随观，仅仅这样在这里随观的作用就圆满了，所以以自性显示"无常随观是观力...舍离随观是观力"之后，为了再以前面所说方式显示它们的境界差别而说"对色的无常随观"等。在这里也是为了显示不被对治所胜是力义而说"以何义为观力"等。其中"对无明"即以十二不善心生起中的无明为相。"对无明俱生烦恼"即以与无明相应的贪、嗔等烦恼事为相。其余因为如前所说方式容易理解。在这里提到无明是为了显示以克服观的直接对治而达到力。由此应当看到这是显示七种随观共同的殊胜作用。"这是观力"即以无常随观等方式所得的观智不被常想等相所动摇，克服它们而安住，这是观力。

Vitakkavicārā vacīsaṅkhārā vācaṃ saṅkharonti pavattentīti katvā. Tenāha ‘‘pubbe kho, āvuso visākha, vitakketvā vicāretvā pacchā vācaṃ bhindati, tasmā vitakkavicārā vacīsaṅkhāro’’ti (ma. ni. 1.463; saṃ. ni. 4.348). Te pana dutiyajjhāne vūpasantā hontīti āha ‘‘dutiyajjhānaṃ…pe… paṭippassaddhā hontī’’ti. Kāyena saṅkharīyantīti kāyasaṅkhārā, assāsapassāsā. Tathā hi vuttaṃ ‘‘assāsapassāsā kho, āvuso visākha, kāyikā ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro’’ti (ma. ni. 1.463; saṃ. ni. 4.348). Te pana yasmā catutthajjhāne vūpasantā honti, tasmā āha ‘‘catutthajjhānaṃ…pe… paṭippassaddhā hontī’’ti. Cittena saṅkharīyantīti cittasaṅkhārā, saññā vedanā. Tathā hi vuttaṃ ‘‘saññā ca vedanā ca cetasikā ete dhammā cittappaṭibaddhā, tasmā saññā ca vedanā ca cittasaṅkhāro’’ti (saṃ. ni. 1.463; saṃ. ni. 

我来直译这段巴利文：
寻和伺是语行，因为它们形成和发出语言。因此他说："朋友毗舍佉，先有寻伺，然后才发出语言，所以寻伺是语行。"（见中部1.463; 相应部4.348）。而它们在第二禅中止息，所以说"在第二禅中...它们平息。"
由身体造作的是身行，即入息与出息。如是说："朋友毗舍佉，入息出息是属于身体的法，与身体相系，所以入息出息是身行。"（见中部1.463; 相应部4.348）。而由于它们在第四禅中止息，所以说"在第四禅中...它们平息。"
由心造作的是心行，即想和受。如是说："想和受是心所法，与心相系，所以想和受是心行。"（见中部1.463; 相应部4.348）。
这是完整的直译，我保持了原文的结构，并在引用经典处保留了出处标记。其中没有需要注解的古代地名。原文虽有重复的部分（如经典引用），但按要求都完整翻译了。

4.348). Te pana yasmā nirodhaṃ samāpannassa vūpasamanti, tasmā vuttaṃ ‘‘saññāvedayita…pe… paṭippassaddhā hontī’’ti.

Ñāṇacariyāsu vivaṭṭānupassanāggahaṇeneva tassa ādibhūtā sesānupassanāpi gahitāva honti tadavinābhāvato. Maggo ñāṇacariyā, phalasamāpatti ñāṇacariyāti maggaphalasamāpattīnaṃ ñāṇacariyābhāvavacanaṃ maggaphaladhammānaṃ ñāṇapadhānattā, ñāṇena vā indriyādhipatihetumaggapaccayādivasena sātisayapaccayabhūtena sesā maggaphaladhammā caritā pavattitāti katvā tathā vuttaṃ. Samādhicariyāsupi eseva nayo . Imāhi soḷasahīti aṭṭhannaṃ anupassanānaṃ, aṭṭhannañca maggaphalañāṇānaṃ vasena imāhi soḷasahi ñāṇapavattīhi.

Navahi samādhicariyāhīti aṭṭha samāpattiyo aṭṭha samādhicariyā, tāsaṃ upacārasamādhi upacārasamādhibhāvanāsāmaññena ekā samādhicariyāti evaṃ navahi samādhicariyāhi. Tenāha ‘‘paṭhamajjhānaṃ samādhicariyā’’tiādi. Paṭhamajjhānapaṭilābhatthāya vitakko cātiādi nānāvajjanupacāravasena vuttanti daṭṭhabbaṃ, uparisamāpattīnampi upacārassa tatheva vuttattā. Na hi ekāvajjane catutthajjhānādiupacāre pītiādayo sambhavanti. Ettha ca ‘‘paṭhamajjhānapaṭilābhatthāyā’’tiādivacanena upacārasamādhissāpi pāripūrī icchitabbāti dasseti. Kiṃ panettha samathabalasamādhicariyānaṃ nānattaṃ, kiṃ vā vipassanābalalokiyañāṇacariyānaṃ? Yathā samathabalepi ‘‘nekkhammavasenā’’tiādinā upacārasamādhinā saddhiṃ aṭṭhasu samāpattīsu appanāsamādhiyeva vutto, tathā samādhicariyāsu, vipassanābalalokiyañāṇacariyāsu ca vipassanāva vuttāti? Kiñcāpi vuttā, vivaṭṭānupassanā pana purecarañāṇādivipassanābale avuttā eva ñāṇacariyāsu vuttā. Apica paṭipakkhehi akampiyaṭṭho balaṭṭho, pañcannaṃ vasībhāvānaṃ vasena suciṇṇatā cariyaṭṭho, eteneva samathabalasamādhicariyānampi nānattaṃ saṃvaṇṇitanti daṭṭhabbaṃ.

Vasībhāvatā paññāti ettha vaso etassa atthīti vasī, tassa bhāvo vasībhāvo, sā eva vasībhāvatā. ‘‘Vasiyo’’ti pana pāḷiyaṃ itthiliṅgavasena vuttattā tāyo dassetuṃ ‘‘vasīti pañca vasiyo’’tiādi vuttaṃ. Tattha jhānaṃ āvajjantassa nirantaraṃ jhānaṅgesu cittappavattanasamatthatā āvajjanavasī. Samāpajjitukāmassa sīghaṃ jhānaṃ samāpajjanasamatthatā samāpajjanavasī. Accharāmattaṃ vā katipayaccharāmattaṃ vā khaṇaṃ jhānaṃ ṭhapetuṃ samatthatā adhiṭṭhānavasī. Tatheva lahuṃ vuṭṭhātuṃ samatthatā vuṭṭhānavasī. Paccavekkhaṇavasī pana āvajjanavasiyā eva sijjhati. Paccavekkhaṇajavanāneva hi tattha āvajjanānantarānīti. Ayamettha saṅkhepo, vitthāro pana heṭṭhā āgato eva. Ayañca vasībhāvo samādhicariyānaṃ vasena vutto. Ñāṇacariyāsu pana lokuttarānaṃ ñāṇacariyānaṃ vasībhāvāpādanakiccaṃ nāma natthi. Paṭipakkhassa suvihatattā sabhāvasiddho tattha vasībhāvo, lokiyānaṃ pana paguṇabalavabhāvāpādanena vasībhāvo labbhateva.



我来直译这段巴利文：
而由于它们在入灭尽定者身上止息，所以说"想受...它们平息。"
在诸智行中，仅以提及出离观就已经包含了作为其开始的其他观，因为它们是不可分离的。道是智行，果定是智行，说道果定是智行，是因为道果法以智为主，或者因为其他道果法是由智通过诸根胜解、因缘、道缘等方式作为特殊缘而运作和转起。在诸定行中也是同样的道理。"以这十六"是指依八种观和八种道果智的这十六种智的运作。
"以九种定行"是指八种等至为八种定行，而这些等至的近行定因为与近行定修习相同，算作一种定行，如是成为九种定行。因此说"初禅是定行"等。应当理解"为获得初禅而有寻"等是依不同的转向近行而说的，因为上层等至的近行也是如此说的。因为在一个转向中的第四禅等的近行是不可能有喜等的。这里以"为获得初禅"等说明，表示近行定的圆满也是应当追求的。这里止力与定行有何差别？或者观力与世间智行有何差别？如同在止力中以"依出离"等说明近行定和八等至中的安止定，同样在定行中，在观力和世间智行中也说明了观？虽然已说明，但在智行中说的出离观在观力中的前行智等是未说的。而且，不为对治所动摇是力的意义，依五自在而善修习是行的意义，由此应当理解止力与定行的差别也已解说。
"自在性慧"，这里"有自在"为自在者，其状态为自在性，即是自在性。因为在圣典中"自在"是以阴性说的，为显示它们而说"自在即五自在"等。其中，对于转向禅那者，能在禅支中相续运心的能力是转向自在。对于想要入定者，能迅速入禅的能力是入定自在。能维持禅那一弹指或几弹指时间的能力是决意自在。同样能迅速出定的能力是出定自在。而观察自在即通过转向自在而成就，因为在那里观察速行紧接着转向之后。这是简要说明，详细解释在前面已经说过。这种自在性是依定行而说的。在智行中，出世间智行是不需要达到自在性的，因为对治已经完全断除，其自在性是自然成就的，但世间的则是通过熟练和有力而获得自在性。

870.Ukkaṭṭhaniddesoti anavasesaniddeso. Cuddasahi ñāṇacariyāhi hoti aggamaggaphalānaṃ anadhigatattāti. Yadi evanti yadi ukkaṭṭhaniddesavasena ‘‘soḷasahi ñāṇacariyāhī’’ti vuttaṃ, tato avakaṃsavasenapi icchitabbaṃ, evaṃ sante kiṃ na hoti nirodhasamāpajjananti adhippāyo. Pañca kāmaguṇā vatthubhūtā etassa santīti pañcakāmaguṇiko, kāmarāgo. Appahīnattā asamucchinnattā. Na hi kāmarāgassa vikkhambhanappahānamattaṃ nirodhassa adhiṭṭhānaṃ bhavituṃ sakkoti. Tasmāti samādhipāripanthikassa kāmarāgassa supahīnattā. Etena kāmaṃ maggaphalañāṇacariyā lokiyañāṇasamādhicariyā viya nirodhasamāpajjane sarūpena na viniyujjanti tadā appavattanato, tassa tassa pana paṭipakkhassa samucchindanena balacariyānaṃ visesapaccayatāya nirodhasamāpattiyā adhiṭṭhānaṃ hotīti dasseti. Esāti anāgāmī. Idañhi ‘‘nirodhā vuṭṭhahantassā’’tiādivacanaṃ anāgāminova nirodhā vuṭṭhānaṃ sandhāya vuttaṃ ‘‘nevasaññānāsaññāyatanakusala’’nti (paṭṭhā. 1.1.417) vacanato, aññathā ‘‘nevasaññānāsaññāyatanakiriyā’’ti (paṭṭhā. 1.1.417) vucceyya.

871.‘‘Pañcavokārabhave’’ti kasmā vuttaṃ, nanu catuvokārabhavepi arūpajjhānavasena yathārahaṃ anupubbasamāpatti labbhatīti? Kāmaṃ labbhati, sā pana ‘‘anupubbasamāpattī’’ti na vuccati ekadesabhāvato. Aṭṭhasamāpattivaseneva ca ‘‘anupubbasamāpattī’’ti vuccatīti dassento āha ‘‘paṭhamajjhānādīnaṃ uppatti natthī’’ti. Vatthussa abhāvāti hadayavatthuno abhāvāti vadanti, karajakāyasaṅkhātassa pana vatthuno abhāvāti attho. Yadi hi āruppe nirodhaṃ samāpajjeyya, cittacetasikānaṃ, aññassa ca kassaci abhāvato apaññattikova bhaveyya anupādisesāya nibbānadhātuyā parinibbutasadiso. Kiñcāyaṃ upādāya nirodhaṃ samāpannoti vucceyya, kiṃ vā etāya vatthucintāya. Aṅgavekallatova natthi āruppe nirodhasamāpattisamāpajjanaṃ.

872.Saṅkhārānaṃpavattibhedeti saṅkhatadhammānaṃ khaṇe khaṇe uppajjane, bhijjane ca, tesaṃ vā kusalādibhedabhinne yathārahaṃ tīhi dukkhatāhi upaddute pavattivibhāge. Cittacetasikavigamehi rūpadhammesu labbhamānāpi saṅkhāradukkhatā abbohārikataṃ āpajjati. Ukkaṇṭhitvāti nibbinditvā. Nibbānaṃ patvāti anupādisesanibbānaṃ patvā viya. Sukhanti niddukkhaṃ.

873.Samathavipassanāvasenāti yuganaddhānaṃ viya aññamaññūpakāritāya sahitānaṃ vasena. Ussakkitvāti ukkaṃsaṃ patvā yāva nevasaññānāsaññāyatanā, yāva ca anulomañāṇā āruhitvā. Nirodhayatoti nevasaññānāsaññāyatanaṃ samāpajjitvā taṃ nirodhentassa. Aññassa kassacipi cittassa anuppajjanena evamassā nirodhasamāpattiyā samāpajjanaṃ hoti. ‘‘Yo hī’’tiādinā ‘‘samathavipassanāvasenā’’ti vuttamevatthaṃ byatirekamukhena vivarati. Nevasaññānāsaññāyatanasamāpattiṃ patvā tiṭṭhati taduddhaṃ suddhasamathavipassanāya abhāvato. Yo vipassanāvaseneva ussakkati sace ariyo phalasamāpattatthiko, so attano phalasamāpattiṃ patvā tiṭṭhati. Atha puthujjano, sekho vā maggatthiko tāya ce vipassanāya maggaṃ patvā phale ṭhito, sopi phalasamāpattiṃ patvā tiṭṭhaticceva vuccati. Soti ubhayavasena paṭipanno. Tanti nirodhasamāpattiṃ.



我来直译这段巴利文：
870. "最上之解说"即是完整的解说。由于尚未证得最上道果，所以是以十四智行。"若是这样"，若依最上解说而说"以十六智行"，则应当依下等也可接受，如此则为何不能入灭尽定，这是其意趣。有五种欲乐对象者为五欲，即欲贪。因为未断除，未根除。因为仅仅镇伏欲贪是不能成为灭尽定的基础的。"因此"是指定的障碍欲贪已完全断除。由此表明虽然道果智行不像世间智定行那样在入灭尽定时直接运作，因为那时它们不活动，但是通过断除各种对治，力行成为特殊缘，而成为灭尽定的基础。"这"指阿那含。这里"从灭定出定者"等说法是专指阿那含从灭定出定而说的，因为说"非想非非想处善"，否则应说"非想非非想处唯作"。
871. 为何说"在五蕴有"，难道在四蕴有中不能依无色禅那而得次第定吗？虽然可得，但因为是部分的，所以不称为"次第定"。次第定是专指八等至而说的，为显示这点而说"没有初禅等的生起"。"由于无所依"，他们说是由于无心所依，但实际意思是由于无色身所依。因为如果在无色界入灭尽定，由于心心所和其他一切都不存在，就会成为无可施设，如同般涅槃于无余涅槃界。又怎能说他依止而入灭尽定呢？但是何必考虑这个所依问题。在无色界中缺少支分，所以没有入灭尽定。
872. "在诸行的转起差别"是指有为法在每一刹那生灭，或者在它们善等差别的转起分类中，随其所应为三苦所恼。虽然在色法中由于心心所的离去而有行苦，但是变得微细难察。"厌倦"即是厌离。"证得涅槃"即如证得无余涅槃。"乐"即无苦。
873. "依止与观"是指如双运般互相资助而和合。"上升"即达到最上，上升直至非想非非想处和随顺智。"使灭"即入非想非非想处定后使之灭除。由于其他任何心都不生起，如此成就其灭尽定的入定。以"谁确实"等通过相反的方式来阐明"依止与观"所说的义理。到达非想非非想处定后止住，因为更上无纯粹的止观。谁只依观上升，如果是圣者欲求果定，他到达自己的果定后止住。如果是凡夫或有学欲求道，若由彼观得道住于果，他也说是到达果定后止住。"他"是指依两种方式修习者。"彼"是指灭尽定。

874. Yena phaladvayasamannāgamādinā nirodhaṃ samāpajjituṃ samattho hoti, so vidhi pageva vibhāvitoti samāpajjanākārameva dassento ‘‘katabhattakicco’’tiādimāha. Tañhi sabbāsampi bhāvanānaṃ sādhāraṇaṃ pubbakiccaṃ. Tattha saṅkhāreti tasmiṃ paṭhamajjhāne, paṭhamajjhānacittuppāde vā saṅkhāre.

‘‘Vipassatī’’ti vuttaṃ, kīdisī panettha vipassanā icchitabbāti taṃ niddhāraṇatthaṃ ‘‘vipassanā panesā’’tiādinā tameva vipassanaṃ tidhā bhinditvā dasseti. Mandā ce vipassanā, dandhābhiññaṃ maggaṃ sādheti. Tikkhā ce, khippābhiññanti ayaṃ mandatikkhatāya viseso. Lakkhaṇappattā pana vipassanā maggassa paccayo hotiyevāti imamatthaṃ dassento āha ‘‘saṅkhāra…pe… hotiyevā’’ti. Tikkhāva vaṭṭati saṅkhārārammaṇepi sati sabbasaṅkhārehi vivaṭṭanākāreneva pavattanato, maggo viya visaṅkhāragatassa phalassa paccayabhāvato ca. Tenāha ‘‘maggabhāvanāsadisā’’ti. Yasmā atimandā samathādikā saṅkhārānaṃ nirodhane asamatthā samathaniṭṭhā hoti, atitikkhā ñāṇādikā sātisayaṃ saṅkhāresu dosadassane phalasamāpattiniṭṭhā hoti, tasmā vuttaṃ ‘‘nātimandanātitikkhā vaṭṭatī’’ti. Esa nirodhasamāpajjanako. Te saṅkhāreti te paṭhamajjhānasaṅkhāre.

‘‘Tathevā’’ti iminā ‘‘nātimandāya nātitikkhāyā’’ti imamatthaṃ ākaḍḍhati. Esa nayo sesesupi. ‘‘Ākiñcaññāyatanaṃ samāpajjitvā vuṭṭhāya tattha saṅkhāre tatheva vipassatī’’ti vattabbaṃ, heṭṭhā vuttanayattā pana taṃ avatvā ‘‘catubbidhaṃ pubbakiccaṃ karoti’’cceva vuttanti keci, taṃ tesaṃ matimattaṃ. Vipassanācārato hi samādhicāro, tasmā samāpattito vuṭṭhāya pubbakiccaṃ kātabbaṃ. Tathā hi paratopi ‘‘ākiñcaññāyatanaṃ samāpajjitvā vuṭṭhāya imaṃ pubbakiccaṃ katvā’’tiādiṃ (visuddhi. 2.879) vakkhati, na pana ‘‘tattha saṅkhāre tatheva vipassitvā’’ti. Nānābaddhaavikopananti attanā asambaddhassa parikkhārassa avināsanaṃ. Yathā taṃ na vinassati, tathā adhiṭṭhānaṃ. Saṅghapaṭimānananti saṅghassa paṭimānanāvajjanaṃ. Satthupakkosananti satthu pakkosanāvajjanaṃ. Addhānaparicchedanti jīvitaddhānaparicchedaṃ pubbakiccaṃ karotīti sambandho.

875.Adhiṭṭhātabbanti cittaṃ uppādetabbaṃ. Tathā cittuppādanameva hettha adhiṭṭhānaṃ.

Cittajarūpādīnaṃ anuppajjanato, pacchājātapaccayādiupatthambhābhāvato ca sattāhameva tathā sarīraṃ pavattati, tato paraṃ kilamatīti sattāhameva paricchinditvā nirodhaṃ samāpajjantīti vadanti.

Samāpattivasenevāti nirodhasamāpattivaseneva. Naṃ aggiādiantarāyaṃ rakkhati samāpannako adhiṭṭhānavasenāti adhippāyo. Āyasmato sañjīvassātiādīsu yaṃ vattabbaṃ, taṃ heṭṭhā iddhikathāyaṃ (visuddhi. 2.374) vuttameva.

876.Etassāti nirodhaṃ samāpajjantassa, nirodhasamāpajjanassa vā. Tasmiṃ samayeti tasmiṃ tassa bhikkhuno upasaṅkamanasamaye vuṭṭhātiyeva. Kālaparicchedasadisañhetaṃ.

Evaṃ garukāti aggiādīhipi anabhibhavanīyaṃ nirodhaṃ samāpannaṃ samāpattito vuṭṭhāpanato evaṃ garukā hi saṅghassa āṇā nāma, tasmā attano hitasukhaṃ ākaṅkhantena jīvitahetupi saṅghassa āṇā na atikkamitabbāti adhippāyo.

877.Na pakkosati ‘‘satthā taṃ, āvuso, āmantetī’’ti. ‘‘Vuṭṭhahissāmī’’ti āvajjitabbanti sambandho.



我来直译这段巴利文：
874. 以具足两种果等而能够入灭尽定，其方法已先说明，所以只显示入定方式而说"已完成用餐"等。因为这是一切修习的共同预备工作。这里"诸行"是指在初禅，或者初禅心生起中的诸行。
说"观察"，这里应当是什么样的观呢？为了确定这点，以"这观"等将那观分为三种来显示。如果观软弱，则成就迟通达之道。如果锐利，则成就速通达，这是软弱和锐利的差别。但是达到相的观必定成为道的缘，为显示这个意义而说"诸行...必定"。只应锐利，因为即使以诸行为所缘，也是以远离一切行的方式运作，如道一样成为无为果的缘。因此说"如道修习"。因为太软弱的止等不能灭除诸行而成为止的究竟，太锐利的智等过分见到诸行中的过患而成为果定的究竟，所以说"不太软弱不太锐利为宜"。这是入灭尽定者。"那些行"是指那些初禅诸行。
"如是"这是指"不太软弱不太锐利"的意思。在其余的也是这个道理。应当说"入无所有处定出定后，如是观察其中诸行"，但是有些人说因为是前面说过的方法，所以不说那个而只说"作四种预备工作"，这只是他们的想法。因为从观行进入定行，所以从等至出定后应当作预备工作。因此后面也将说"入无所有处定出定后，作这预备工作"等，而不是说"如是观察其中诸行"。"不损坏无关联物"是指不损坏与自己无关的用具。决意使它不损坏。"等候僧团"是指考虑等候僧团。"佛陀召唤"是指考虑佛陀的召唤。"期限决定"是指作寿命期限决定的预备工作，这样连接。
875. "应决意"是指应生起心。这里决意即是如此生起心。
他们说由于心生色等不生起，以及后生缘等支持的缺乏，身体只能如此持续七天，之后就会疲惫，所以只限定七天而入灭尽定。
"只依定力"即只依灭尽定力。意思是说入定者通过决意而保护它不受火等危险。关于尊者僧祇婆等的说法，在前面神通品中已经说过。
876. "这"是指入灭尽定者，或入灭尽定。"在那时"是指在那比丘前来的时候必定出定。因为这类似时间的限定。
"如此重要"意思是说连火等都不能影响入灭尽定者而能使其出定，如此重要的僧团之命令，所以即使为了生命也不应违背僧团的命令，这是希求自己利益安乐者应知的。
877. 不召唤说"贤友，佛陀召唤你"。应当转向"我将出定"，这样连接。

878.Jīvitaddhānassāti attano jīvitakālassa jīvitappavattiyā. Āyu eva āyusaṅkhārā. ‘‘Āyuusmāviññāṇānī’’ti ca vadanti, te cassa pakaticittasseva ārammaṇaṃ honti. Antonirodhe maraṇaṃ natthi carimabhavaṅgena mīyanato. Āvajjitvāva samāpajjitabbaṃ ‘‘sahasā maraṇaṃ mā ahosī’’ti. Sahasā hi maraṇe aññabyākaraṇabhikkhuovādadānasāsanānubhāvadīpanānaṃ anissaro siyā, anāgāmino vā aggamaggānadhigamo siyā. Avasesanti nānābaddhaavikopanāditividhampi pubbakiccaṃ. Vuttaṃ aṭṭhakathāyaṃ.

879. Kiñcāpi ‘‘ekaṃ vā dve vā’’ti aniyametvā viya vuttaṃ, dve vāre eva pana niyamato vadanti. Cittavāreti nevasaññānāsaññāyatanacittavāre. Nirodhaṃ phusatīti acittakabhāvamevāha. Nirodhassa payogattāti cittanirodhāya payogabhāvato, baladvayasambharaṇādipayogassa cittanirodhattāti attho. Samathavipassanābalasamannāgamo, ñāṇasamādhicariyāvasībhāvo cettha aññamaññānativattanavaseneva icchitabboti āha ‘‘dve samathavipassanādhamme yuganaddhe katvā’’ti. Anupubbanirodhassa payogoti paṭhamajjhānādīnaṃ, tadanupassanānañca anupubbato nirodhanassāyaṃ payogo. Idaṃ vuttanayena aṭṭhasamāpattiārohanaṃ na nevasaññānāsaññāyatanasamāpattiyā samāpajjanassa. Tasmā dvinnaṃ cittānaṃ upari cittāni na pavattantīti yojanā.

Paratoacittako bhavituṃ na sakkotīti sakalaṃ yathāparicchinnakālaṃ acittako bhavituṃ na sakkoti. Tañca kho saṅghapaṭimānanasatthupakkosanaaddhānaparicchedāvajjanānaṃ akaraṇena, na nānābaddhaavikopanassa. Tassa hi akaraṇena kadāci kevalaṃ tādisassa parikkhārassa avināso na siyā, na nirodhasamāpattivibandho. Ayañca attho mahānāgattheravatthunā vibhāvito eva. Evaṃ sante tīhi ākārehi nirodhasamāpattiyā vuṭṭhānaṃ hotīti āpajjati, tasmā taṃ na sārato paccetabbaṃ. Paṭinivattitvā puna ākiñcaññāyataneyeva patiṭṭhātīti iminā samāpattiyā vibandhe jāte evaṃ hotīti dasseti, avibandheneva pana yathāparicchinnakālavītikkamane phalacittuppattiyā vuṭṭhānaṃ hoti. Evañca katvā gambhīrakandaroruḷhatattapāsāṇakkantapurisanidassanampi samatthitaṃ hotīti keci vadanti. Apare pana ‘‘pubbakiccassa akatattā nevasaññānāsaññāyatanaṃ samāpannamattova ‘paṭinivattitvā ākiñcaññāyatane patiṭṭhātī’ti vuttattā saṅghapaṭimānanādiekaccapubbakiccākaraṇe aṅgavekallato nirodhasamāpattisamāpajjanaṃ na ijjhatevā’’ti vadanti. Vattasadisañhetaṃ nirodhasamāpattiyā, yadidaṃ pubbakiccakaraṇaṃ. Tasmā tattha yaṃ garutaraṃ, tassa akaraṇaṃ samāpajjanaṃ vibandhatīti apare. Vīmaṃsitvā gahetabbaṃ. ‘‘Ākiñcaññāyatane patiṭṭhātī’’ti ca idaṃ puna ākiñcaññāyatanassa samāpajjitabbattā vuttaṃ. Samāpajjitvā hi vuṭṭhāya pubbakiccassa kātabbattā.

Yathā panātiādi katapubbakiccatāsāmaññena upamāsaṃsandanaṃ.

880.Assāti nirodhasamāpattiyā. ‘‘Kālaparicchedavasenā’’tiādinā catūhi ākārehi nirodhasamāpattiyā ṭhānaṃ dasseti.

882.Vivekaninnanti nissaraṇavivekaninnaṃ, pageva saṅkhāravimukhatāya, phalacittuppattiyā cāti veditabbaṃ.



我来直译这段巴利文：
878. "寿命期限"是指自己的寿命时间，寿命的持续。寿即是寿行。也说"寿、暖、识"，这些是他平常心的所缘。在灭定中没有死亡，因为是以最后有分而死。应当转向后才入定："不要突然死亡"。因为若突然死亡，则无法宣说他人的证果、给予比丘教诫、显示教法的威力，或者阿那含可能未证得最上道。"其余"是指不损坏无关联物等三种预备工作。这是注释书所说。
879. 虽然说"一次或两次"似乎未确定，但他们说确定是两次。"心次"是指非想非非想处心次。"触灭"即说成为无心状态。"因为是灭的加行"是因为是心灭的加行，意思是说加行如积集两力等是为了心灭。这里止观力的具足、智定行的自在应当是相辅相成的，所以说"使止观两法双运"。"次第灭的加行"是指初禅等和其观察的次第灭的加行。这是依所说方法上升八等至，不是入非想非非想处定。因此"两个心之上诸心不转起"这样理解。
"之后不能成为无心"是说在整个所限定的时间内不能成为无心。这是由于未作等候僧团、佛陀召唤、期限决定的转向，而不是由于未作不损坏无关联物。因为未作后者只是可能不能防止这样的用具损坏，而不会妨碍灭尽定。这个意义已经通过摩诃那伽长老的故事说明了。如此则成为以三种方式从灭尽定出定，所以不应接受这个为真实。"返回后再安住于无所有处"，以此显示当定被妨碍时如此，但是若无妨碍，则经过所限定的时间后，以果心生起而出定。有些人说这样也能证实深山崖边站立的人的譬喻。其他人则说："因为未作预备工作，才刚入非想非非想处定就'返回安住于无所有处'，因为说未作等候僧团等某些预备工作，由于支分不足，不能成就入灭尽定。"因为这预备工作对灭尽定如同律仪。因此其他人说在其中较重要的未作会妨碍入定。应当考察后接受。说"安住于无所有处"是因为需要再入无所有处定。因为入定出定后应当作预备工作。
"如"等是以作预备工作的共同性来作譬喻对比。
880. "此"是指灭尽定。以"依时间限定"等显示以四种方式住于灭尽定。
882. "倾向远离"应知是倾向出离，因为先已远离诸行，以及果心生起。

883. Ūsaṅkhārattayapaṭippassaddhiyā, avasesacetasikaviññāṇābhāvena rūpadhammamattāvasesatāya ca matanirodhasamāpannānaṃ avisesaṃ gahetvā pucchā ‘‘matassa ca samāpannassa ca ko viseso’’ti. Kāmaṃ nesaṃ saṅkhārattayapaṭippassaddhiādīhi aviseso, rūpadhammamattāvasesatāya pana āyuusmāindriyānaṃ apagamānapagamanaṃ visesoti dassetuṃ ‘‘yvāya’’ntiādi vuttaṃ.

884.Sabhāvatoti sabhāvadhammato, paramatthatoti attho. Paramatthato hi vijjamānānaṃ saṅkhatādibhāvena vattabbataṃ labhati, na avijjamānaṃ. Samāpajjantassa vasenāti yasmā samāpajjantassa ariyapuggalassa samathavipassanādhamme yuganaddhe katvā aṭṭha samāpattiyo ārohantassa anukkamena saṅkhārānaṃ paṭippassambhanapayoganibbattiyā nirodhasamāpatti nipphannā nāma hoti, tasmā taṃ payoganibbattiṃ upādāya ‘‘nipphannā’’ti vattuṃ vaṭṭati.

Saṅkhāravūpasamato, santadhammasamanvayato ca santaṃ. Ariyehi eva nisevitabbattā ariyanisevitaṃ. Tissannampi dukkhatānaṃ nibbutabhāvato nibbānamiti saṅkhaṃ upāgataṃ. Ariyaṃ paññanti suvisuddhaṃ maggaphalapaññaṃ. Imissāpīti nirodhasamāpattiyā. Samāpattisamatthatāti samāpajjanasamatthatā.

Āhuneyyabhāvādisiddhikathāvaṇṇanā

885.Āhuneyyabhāvādisiddhīti āhuneyyapāhuneyyadakkhiṇeyyaañjalikaraṇīyaanuttarapuññakkhettabhāvasiddhi. Avisesenāti dassanamaggapaññādivisesena vinā, etissā lokuttarapaññāya. Ānetvā hunitabbanti āhunaṃ, dūratopi ānetvā dātabbadānaṃ, taṃ paṭiggahetuṃ yuttoti āhuneyyo. Pāhunaṃ vuccati āgantukadānaṃ, taṃ paṭiggahetuṃ yuttoti pāhuneyyo. Dakkhiṇaṃ arahatīti dakkhiṇeyyo, añjalikaraṇaṃ añjalikammaṃ, taṃ arahatīti añjalikaraṇīyo. Anuttaraṃ uttamaṃ sattānaṃ puññaviruhanaṭṭhānanti anuttaraṃ puññakkhettaṃ lokassāti ayamettha saṅkhepo. Vitthāro pana heṭṭhā vuttoyeva.

886.Mandāyavipassanāya āgatoti atikkhāya vipassanāya vasena paṭhamamaggapaññaṃ bhāvetvā sotāpannabhāvaṃ āgato. Saddhādīnaṃ mudūnaṃ indriyānaṃ vasena mudindriyopi samāno. Sattakkhattuparamoti sattakkhattuṃ paramā bhavūpapatti attabhāvaggahaṇaṃ, tato paraṃ aṭṭhamaṃ bhavaṃ nādiyatīti sattakkhattuparamo. Saṃsaritvāti paṭisandhiggahaṇavasena aparāparaṃ gantvā. Dukkhassantaṃ karotīti vaṭṭadukkhassa pariyantaṃ pariyosānaṃ karoti. Ayaṃ kālena devalokassa, kālena manussalokassāti missakassa bhavassa vasena ‘‘sattasugatibhave saṃsaritvā’’ti vutto. Kulato kulaṃ gacchatīti kolaṃkolo. Sotāpattiphalasacchikiriyato paṭṭhāya hi nīcakule upapatti nāma natthi, mahābhogakulesuyeva nibbattatīti attho. Dve vā tīṇi vā kulānīti devamanussavasena dve vā tayo vā bhave. Iti ayampi missakabhaveneva kathito. Desanāmattameva cetaṃ ‘‘dve vā tīṇi vā’’ti. Yāva chaṭṭhabhavā saṃsarantopi kolaṃkolova hoti. Attabhāvaggahaṇasaṅkhātaṃ ekaṃyeva khandhabījaṃ etassa atthīti ekabījī. ‘‘Mānusakaṃ bhava’’nti idampi desanāmattaṃ. ‘‘Devabhavaṃ nibbattetī’’tipi vattuṃ vaṭṭatiyeva. Ko panetesaṃ imaṃ pabhedaṃ niyametīti? Tiṇṇaṃ maggānaṃ vipassanā. Sace hi upari tiṇṇaṃ maggānaṃ vipassanā balavatī hoti, ekabījī nāma hoti. Tato mandāya kolaṃkolo, tato mandatarāya sattakkhattuparamo.



我来直译这段巴利文：
883. "死者与入定者有何差别"这个问题是基于三行的止息、其余心所识的不存在、只剩余色法这些方面，死者和入灭尽定者没有差别而提出的。虽然他们在三行的止息等方面没有差别，但是在只剩余色法方面，寿、暖、根的离去与否是差别，为显示这点而说"这"等。
884. "自性"是指自性法，意思是胜义。因为只有在胜义上存在的才能说是有为等，不存在的则不能。"依入定者"是说因为对于入定的圣者，使止观法双运而上升八等至，由于次第地修习诸行止息的加行而成就灭尽定，所以依那加行的成就而可以说"成就"。
因为诸行止息和具足寂静法而寂静。因为只有圣者才能修习而为圣者所修习。因为是三苦都寂灭的状态而得涅槃之名。"圣慧"是指极清净的道果慧。"此"也是指灭尽定。"能够等至"是指能够入定。
应供等成就之注释
885. "应供等成就"是指成就应供、应请、应施、应合掌、无上福田的地位。"无差别"是指不用见道慧等差别，这是出世间慧。"应供养"是指值得接受从远处带来供养的供品。"应请"是指值得接受客人的供养。"应施"是指值得接受供施。"应合掌"是指值得受人合掌礼敬。"世间无上福田"是指最上的众生福德生长之处，这是简要说明。详细解释在前面已说过。
886. "以软弱观而来"是指以不太锐利的观修习初道慧而成为须陀洹。"诸根软弱"是指以信等诸根软弱。"极七返"是指最多七次生死轮回取得自体，此后不再取第八有而为极七返。"轮回"是指依取得结生而一次次去。"作苦之边"是指作轮回苦的边际终结。这是依有时生天界，有时生人界的混合生有而说"轮回七善趣"。"家家"是指从一家到另一家。因为从证得须陀洹果开始就不会生在低贱家，只会出生在大富贵家，这是其意义。"二或三家"是指依天人而说的二或三有。这也是依混合生有而说。"二或三"只是说法方式而已。即使轮回到第六有也仍是家家。"一种"是指只有一次称为取得自体的蕴种子。"人有"这也只是说法方式。说"生天有"也是可以的。是什么决定他们这种差别呢？是三道的观。因为如果对上面三道的观有力，就成为一种。比这软弱的成为家家，比这更软弱的成为极七返。

887. Paṭisandhivasena sakiṃ āgacchatīti sakadāgāmī. Sakidevāti ekavāraṃyeva. ‘‘Imaṃ lokaṃ āgantvā’’ti iminā pañcasu sakadāgāmīsu cattāro vajjetvā ekova gahito. Ekacco hi idha sakadāgāmiphalaṃ patvā idheva parinibbāti, ekacco idha patvā devaloke parinibbāti, ekacco devaloke patvā tattheva parinibbāti, ekacco devaloke patvā idhūpapajjitvā parinibbāti. Ime cattāropi idha na gahitā. Yo pana idha patvā devaloke yāvatāyukaṃ vasitvā puna idhūpapajjitvā parinibbāti, ayaṃ idha gahito.

888. Paṭisandhivasena idha anāgamanato anāgāmī. Indriyavemattatāvasenāti saddhādīnaṃ vimuttiparipācakaindriyānaṃ paropariyattena. Pañcadhā idha vihāya niṭṭho hotīti so anāgāmī antarāparinibbāyiādibhāvena pañcapakārena imaṃ lokaṃ pajahitvā parinibbāyanako hoti. Āyuvemajjhassa antarāyeva kilesaparinibbānena parinibbāyanato antarāparinibbāyī. Upahaccāti vā upagantvā kālakiriyaṃ. Appayogenāti adhimattapayogena vinā appakasireneva tikkhindriyatāya sukheneva. Sappayogenāti ettha vuttavipariyāyena attho veditabbo. Uddhaṃ vā hi bhāvena uddhamassa taṇhāsotaṃ, vaṭṭasotaṃ vāti uddhaṃsoto. Uddhaṃ vā gantvā paṭilabhitabbato uddhamassa maggasotanti uddhaṃsoto. Paṭisandhivasena akaniṭṭhabhavaṃ gacchatīti akaniṭṭhagāmī.

Yatthupapannoti avihādīsu yattha yattha upapanno. Imesaṃ pana anāgāmīnaṃ pabhedajānanatthaṃ uddhaṃsotaakaniṭṭhagāmicatukkaṃ veditabbaṃ – yo hi avihato paṭṭhāya cattāro devaloke sodhetvā akaniṭṭhaṃ gantvā parinibbāti, ayaṃ uddhaṃsoto akaniṭṭhagāmī nāma. Yo pana heṭṭhā tayo devaloke sodhetvā sudassīdevaloke ṭhatvā parinibbāti, ayaṃ uddhaṃsoto naakaniṭṭhagāmī nāma. Yo ito akaniṭṭhameva gantvā parinibbāti, ayaṃ nauddhaṃsoto akaniṭṭhagāmī nāma. Yo pana heṭṭhā catūsu devalokesu tattha tattheva parinibbāti, ayaṃ nauddhaṃsoto naakaniṭṭhagāmī nāma. Ete pana avihesu upapannasamanantarā āyuvemajjhaṃ appatvā, patvā ca parinibbāyanavasena tayo antarāparinibbāyino, eko upahaccaparinibbāyī, eko uddhaṃsototi pañca. Te asaṅkhārasasaṅkhāraparinibbāyivibhāgena dasa honti. Tathā atappasudassasudassīsūti cattāro dasakā cattālīsaṃ. Akaniṭṭhe pana uddhaṃsoto natthi. Tayo antarāparinibbāyino, eko upahaccaparinibbāyīti cattāro. Te asaṅkhārasasaṅkhāraparinibbāyivibhāgena aṭṭhāti aṭṭhacattālīsaṃ anāgāmino.

Sotāpannā pana paṭipadābhedena cattāro sattakkhattuparamā, cattāro kolaṃkolā, cattāro ekabījinoti saddhādhurena paṭipannā dvādasa, tathā paññādhurenāti catuvīsati.

Sakadāgāmino suññatavimokkhena vimuttā paṭipadāvasena cattāro, tathā animittaappaṇihitavimokkhehīti dvādasa.



我来直译这段巴利文：
887. 以结生方式只来一次故称斯陀含。"只一次"即仅一回。以"来到此世"，这是在五种斯陀含中除去四种只取一种。因为有的在此证得斯陀含果后即在此般涅槃，有的在此证得后在天界般涅槃，有的在天界证得后即在彼处般涅槃，有的在天界证得后来此投生而般涅槃。这四种在此未取。但是在此证得后，在天界住满寿量，再来此投生而般涅槃者，这在此被取。
888. 以结生方式不再来此故称阿那含。"依诸根差别"是指依信等使解脱成熟的诸根的高下。"舍此后有五种般涅槃"是说那阿那含以中般涅槃等五种方式舍弃此世而般涅槃。在寿命中间以烦恼般涅槃而般涅槃故为中般涅槃。"临终"是指接近死亡。"无加行"是指无需特别加行，因诸根锐利而容易。"有加行"应当理解与此相反的意思。"上流"是因为有向上的有，或上行的爱流、轮回流，或者是向上去而应证得的道流故称上流。以结生方式去往色究竟天故称色究竟天行。
"生于何处"是指生于无烦天等何处。为了了知这些阿那含的差别，应当知道上流色究竟天行的四种情况：从无烦天开始清净四个天界后去往色究竟天而般涅槃者，这称为上流色究竟天行。清净下面三个天界后住于善见天而般涅槃者，这称为上流非色究竟天行。从这里只去色究竟天而般涅槃者，这称为非上流色究竟天行。在下面四个天界中于各处般涅槃者，这称为非上流非色究竟天行。这些在无烦天生起后，未达寿命中间和达到寿命中间而般涅槃的方式成为三种中般涅槃，一种临终般涅槃，一种上流，如是为五种。它们以无行有行般涅槃的区分成为十种。同样在无热、善现、善见天中也各有十种，成为四十种。但在色究竟天中没有上流，有三种中般涅槃，一种临终般涅槃，这四种。它们以无行有行般涅槃的区分成为八种，如是共有四十八种阿那含。
须陀洹则依修行差别有四种极七返，四种家家，四种一种，这样依信为主修行有十二种，同样依慧为主也有十二种，共二十四种。
斯陀含依修行方式以空解脱而解脱有四种，同样以无相、无愿解脱也各有四种，共十二种。;

889. Tathā arahanto. Te pana dvādasa paññāvimuttā, dvādasa ubhatobhāgavimuttā, dvādasa tevijjā, dvādasa chaḷabhiññā, dvādasa paṭisambhidāppattāti samasaṭṭhi honti. Evamete saddhiṃ paccekasambuddhasammāsambuddhehi chacattālīsādhikasataṃ ariyā. Yasmā tesaṃ ariyabhāvasiddhi ariyāya paññābhāvanāya, tena vuttaṃ ‘‘āhuneyyabhāvādisiddhipi imissā lokuttarapaññābhāvanāya ānisaṃso’’ti. Lokiyavijjābhiññāhi vināpi ubhatobhāgavimuttatā hotīti ubhatobhāgavimutto visuṃ gahito. Yaṃ sandhāya vuttanti yaṃ catutthamaggapaññābhāvanaṃ sandhāya heṭṭhā saṅkhepato gāthāvaṇṇanāyaṃ vuttaṃ, taṃ pana vuttākāraṃ nigamanavasena dassetuṃ ‘‘maggakkhaṇe’’tiādi vuttaṃ. Kāmaṃ catūsupi maggakkhaṇesu taṃ jaṭaṃ vijaṭeti nāma, phalakkhaṇesupi yathārahaṃ vijaṭitajaṭo, aggaphalakkhaṇeyeva pana sabbaso vijaṭitajaṭo, tato paraṃ vijaṭetabbāya jaṭāya abhāvato. Tenettha heṭṭhā heṭṭhimamaggapaññābhāvanānisaṃsassa vuttattāva catutthamaggapaññābhāvanāvasena attho vutto.

Ratinti abhiratiṃ, abhirucinti attho. Tatthāti ariyāya paññābhāvanāya.

890.Imissā gāthāyāti imissaṃ gāthāyaṃ. Gāthā hi attano atthabhūtassa visuddhimaggassa ādhārabhāvena vuttā, sāmivacanaṃ vā etaṃ atthassa taṃsambandhibhāvato.

Paññābhāvanānisaṃsaniddesavaṇṇanā niṭṭhitā.

Iti tevīsatimaparicchedavaṇṇanā.

Nigamanakathāvaṇṇanā

891.Imissādāni gāthāyātiādīnaṃ gāthānaṃ attho heṭṭhā vutto eva. Svāyaṃ ‘‘visuddhimaggaṃ bhāsissa’’nti evaṃ paṭiññāto visuddhimaggo ettāvatā bhāsito hotīti sambandho.



我来直译这段巴利文：
889. 同样阿罗汉也是如此。他们有十二位慧解脱，十二位俱解脱，十二位三明，十二位六通，十二位得无碍解，共六十位。如是这些圣者连同辟支佛和正等觉佛共一百四十六位。因为他们的圣者地位是由圣慧修习而成就的，所以说"应供等成就也是这出世间慧修习的功德"。因为没有世间明通也能成为俱解脱，所以俱解脱被单独列出。"所依之义"是指前面偈颂注释中简要所依的第四道慧修习，为显示那已说的形式，以总结的方式而说"在道剎那"等。虽然在四道剎那中都能解开那结，在果剎那中也随其所应已解开结，但是只有在最上果剎那才完全解开结，因为此后再无可解的结。因此在这里由于已说了下面诸道慧修习的功德，所以依第四道慧修习而说义理。
"喜"是指爱好，意思是喜乐。"彼"是指圣慧修习。
890. "此偈"是指在此偈中。因为偈颂是以自己的义理清净道为所依而说的，或者是所有格，因为义理与它相关联。
慧修习功德解说注释完毕。
如是第二十三品注释。
结语注释
891. "今此偈"等诸偈的义理在前面已经说过。这样所承诺的"我将说清净道"在此已经说完，这样连接。

892.Tatthātiādīsu ayaṃ padasambandhena saddhiṃ saṅkhepattho – tesaṃ ‘‘sīle patiṭṭhāyā’’tigāthāyaṃ vuttānaṃ sīlādippabhedānaṃ atthānaṃ pañcannampi mahānikāyānaṃ aṭṭhakathānaye aṭṭhakathātantiyaṃ tattha tattha vutto yo vinicchayo, yebhuyyena taṃ sabbaṃ samāharitvā samānetvā nikāyantarassa nikāyagatavādadosasaṅkarehi mutto so nicchayo yasmā pakāsito, tasmā visuddhikāmehi yogīhi etasmiṃ visuddhimagge ādaro karaṇīyoyevāti.

Nigamanagāthāyo

Ettāvatā ca –

Suvisuddhasamācāro, visuddhanayamaṇḍitaṃ;

Visuddhimaggaṃ lokassa, yadaccantavisuddhiyā.

Abhāsi karuṇāvega-samussāhitamānaso;

Mahesi vipulodāta-visuddhimatipāṭavo.

Tassa atthaṃ pakāsetuṃ, kathāmaggaṃ purātanaṃ;

Nissāya yā samāraddhā, atthasaṃvaṇṇanā mayā.

Āyācito siddhagāma-pariveṇanivāsinā;

Therena dāṭhanāgena, suddhācārena dhīmatā.

Sā esā paramatthānaṃ, tattha tattha yathārahaṃ;

Nidhānato paramattha-mañjūsā nāma nāmato.

Sampattā pariniṭṭhānaṃ, anākulavinicchayā;

Aṭṭhāsītippamāṇāya, pāḷiyā bhāṇavārato.

Iti taṃ saṅkharontena, yaṃ taṃ adhigataṃ mayā;

Puññaṃ tassānubhāvena, lokanāthassa sāsane.

Ogāhetvā visuddhāya, sīlādipaṭipattiyā;

Sabbepi dehino hontu, vimuttirasabhāgino.

Ciraṃ tiṭṭhatu lokasmiṃ, sammāsambuddhasāsanaṃ;

Tasmiṃ sagāravā niccaṃ, hontu sabbepi pāṇino.

Sammā vassatu kālena, devo rājā mahīpati;

Saddhammanirato lokaṃ, dhammeneva pasāsatūti.

Badaratitthavihāravāsinā ācariyadhammapālena katā

Paramatthamañjūsā nāma visuddhimaggamahāṭīkā samattā.

Visuddhimagga-mahāṭīkā samattā.

我来直译这段巴利文：
892. 在"彼"等中，这是与词的关联的简要义理 - 在"依戒而住"等偈中所说的戒等差别诸义，在五部大部派的注释方法的注释传统中，于各处所说的决择，大部分都已汇集、会合，摆脱了其他部派的部派论说过失混杂的那个决择已经显示，因此希求清净的瑜伽行者们对这清净道应当作尊重。
结语偈：
至此 -
行为极清净，
以清净理庄严，
为世间究竟清净，
说此清净道。
大仙以悲心之力，
激发其意乐，
广大清白，
清净智慧敏捷。
依古说法传统，
为显示其义，
我开始作此，
义理注释。
应锡提伽马（寺院名）住处，
长老达他那伽，
持戒清净有智者，
之请求。
此注释名为，
胜义宝函，
于诸胜义处，
随应贮藏。
已达圆满，
决择无混乱，
依诵分量，
为八十八品。
我编集此时，
所得诸福德，
以其威力于，
世间导师教中。
一切众生入，
清净戒等行，
愿得解脱味，
之分享。
正等觉教法，
长住于世间，
愿一切众生，
常起恭敬心。
愿天适时雨，
国王治世者，
乐于正法已，
如法护世间。
住于巴达拉底他寺的阿阇黎达摩波罗所作
名为胜义宝函的清净道大疏已竟。
清净道大疏竟。


