导引之分别

开示导引之分别
Desanāhāravibhaṅga

CST5

31. 这里，什么是开示导引？「味著、过患」一颂，即此开示导引。

Tattha katamo desanāhāro? “Assādādīnavatā” ti gāthā ayaṃ desanāhāro.

32. 开示什么？味著、过患、出离、果、方法、敕命。

诸比丘！我将开示初中后善、有义有文的法，我将阐明纯一、圆满、遍净的梵行。

Kiṃ desayati? Assādaṃ ādīnavaṃ nissaraṇaṃ phalaṃ upāyaṃ āṇattiṃ.

Dhammaṃ vo, bhikkhave, desessāmi ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsessāmī ti.

33. 这里，什么是味著？

对于欲求着爱欲的人，若他于此成功，
有死者既得了所希望的，必然有喜意。经集·爱欲经第 773 颂

此即味著。

Tattha katamo assādo?

“Kāmaṃ kāmayamānassa, tassa ce taṃ samijjhati;
addhā pītimano hoti, laddhā macco yad icchatī” ti.

Ayaṃ assādo.

34. 这里，什么是过患？

若对这欲求着、生起欲望的人，
那些爱欲消逝，他便如被箭射穿般恼坏。经集·爱欲经第 774 颂

此即过患。

Tattha katamo ādīnavo?

“Tassa ce kāmayānassa, chandajātassa jantuno;
te kāmā parihāyanti, sallaviddho va ruppatī” ti.

Ayaṃ ādīnavo.

35. 这里，什么是出离？

若避开爱欲，如以足避开蛇头，
他具念，超越这对世间的爱著。经集·爱欲经第 775 颂

此即出离。

Tattha katamaṃ nissaraṇaṃ?

“Yo kāme parivajjeti, sappasseva padā siro;
so’maṃ visattikaṃ loke, sato samativattatī” ti.

Idaṃ nissaraṇaṃ.

36. 这里，什么是味著？

田地、物品、货币，或牛马、奴仆、
妇女、亲眷等种种爱欲，若人贪求，经集·爱欲经第 776 颂

此即味著。

Tattha katamo assādo?

“Khettaṃ vatthuṃ hiraññaṃ vā, gavāssaṃ dāsaporisaṃ;
thiyo bandhū puthū kāme, yo naro anugijjhatī” ti.

Ayaṃ assādo.

36a. 这里，什么是过患？

则诸多无力压制他，诸多危难压迫他，
随后，苦追随他，如水之于漏船。经集·爱欲经第 777 颂

此即过患。

Tattha katamo ādīnavo?

“Abalā naṃ balīyanti, maddante naṃ parissayā;
tato naṃ dukkham anveti, nāvaṃ bhinnam ivodakan” ti.

Ayaṃ ādīnavo.

36b. 这里，什么是出离？

所以，常常具念之人应避开爱欲，
舍弃了这些，便能度过暴流，如汲水出船，到达彼岸。经集·爱欲经第 778 颂

此即出离。

Tattha katamaṃ nissaraṇaṃ?

“Tasmā jantu sadā sato, kāmāni parivajjaye;
te pahāya tare oghaṃ, nāvaṃ sitvā va pāragū” ti.

Idaṃ nissaraṇaṃ.

37. 这里，什么是果？

法实保护法行者，如雨季之时的大伞，
法被善行时，其利益为：法行者不入恶趣。

此即果。

Tattha katamaṃ phalaṃ?

“Dhammo have rakkhati dhammacāriṃ, chattaṃ mahantaṃ yatha vassakāle;
esānisaṃso dhamme suciṇṇe, na duggatiṃ gacchati dhammacārī” ti.

Idaṃ phalaṃ.

38. 这里，什么是方法？

「一切行无常」⋯⋯
「一切行是苦」⋯⋯
「一切行无我」，以慧观照时，得厌离于苦，此乃清净道。法句第 277-79 颂

此即方法。

Tattha katamo upāyo?

“Sabbe saṅkhārā aniccā” ti…pe…
“Sabbe saṅkhārā dukkhā” ti…pe…
“Sabbe dhammā anattā” ti, yadā paññāya passati;
atha nibbindati dukkhe, esa maggo visuddhiyā” ti.

Ayaṃ upāyo.

39. 这里，什么是敕命？

如勇力尚存时，具眼者会避开险难，
智者在生命的世间，应当避开诸恶。自说第 43 段

此即敕命。

Tattha katamā āṇatti?

“Cakkhumā visamānīva, vijjamāne parakkame;
paṇḍito jīvalokasmiṃ, pāpāni parivajjaye” ti.

Ayaṃ āṇatti.

40. 「你应从空观察世间！空王！」为敕命，「始终具念」为方法，「除去了我随见，如是便越过死亡」，此即果。经集第 1126 颂

“Suññato lokaṃ avekkhassu, Mogharājā” ti āṇatti, “sadā sato” ti upāyo, “attānudiṭṭhiṃ ūhacca, evaṃ maccutaro siyā” idaṃ phalaṃ.

CST6

41. 这里，世尊对敏知之人开示出离，对广知之人开示过患与出离，对需引导之人开示味著、过患与出离。

Tattha Bhagavā ugghaṭitaññussa puggalassa nissaraṇaṃ desayati, vipañcitaññussa puggalassa ādīnavañ ca nissaraṇañ ca desayati, neyyassa puggalassa assādañ ca ādīnavañ ca nissaraṇañ ca desayati.

42. 这里，有四种行道、四种人。

1. 钝的爱行者，以念根、苦行道、迟通达开始，以念处为依止。
2. 利的爱行者，以定根、苦行道、速通达开始，以禅那为依止。
3. 钝的见行者，以精进根、乐行道、迟通达开始，以正勤为依止。
4. 利的见行者，以慧根、乐行道、速通达开始，以诸谛为依止。

Tattha catasso paṭipadā, cattāro puggalā.

1. Taṇhācarito mando satindriyena dukkhāya paṭipadāya dandhābhiññāya niyyāti satipaṭṭhānehi nissayehi.
2. Taṇhācarito udatto samādhindriyena dukkhāya paṭipadāya khippābhiññāya niyyāti jhānehi nissayehi.
3. Diṭṭhicarito mando vīriyindriyena sukhāya paṭipadāya dandhābhiññāya niyyāti sammappadhānehi nissayehi.
4. Diṭṭhicarito udatto paññindriyena sukhāya paṭipadāya khippābhiññāya niyyāti saccehi nissayehi.

43. 二爱行者依以止为前导的观开始，至于对贪染离贪的心解脱。二见行者依以观为前导的止开始，至于对无明离贪的慧解脱。

Ubho taṇhācaritā samatha-pubbaṅgamāya vipassanā¹ niyyanti rāgavirāgāya cetovimuttiyā. Ubho diṭṭhicaritā vipassanā-pubbaṅgame² samathena niyyanti avijjāvirāgāya paññāvimuttiyā.

44. 这里，若依以止为前导的行道开始者，应以欢喜回转的理法舍弃，若依以观为前导的行道开始者，应以狮子游戏的理法舍弃。

Tattha ye samatha-pubbaṅgamāhi paṭipadāhi niyyanti, te nandiyāvaṭṭena nayena hātabbā, ye vipassanā-pubbaṅgamāhi paṭipadāhi niyyanti, te sīhavikkīḷitena nayena hātabbā.

CST7

45. 这导引在何处发生？若大师，或其他可处老师之位的同梵行者对其开示法，他在听闻此法后获得信。

Svāyaṃ hāro kattha sambhavati? Yassa Satthā vā dhammaṃ desayati aññataro vā garuṭṭhānīyo sabrahmacārī, so taṃ dhammaṃ sutvā saddhaṃ paṭilabhati.

46. 这里，若审视、勇猛、衡量、研究，此即闻所成慧。同样，以所闻为依止，若审视、衡量、研究、以意熟虑，此即思所成慧。与此二慧相应的作意者，若在知见之地或修习之地上生起智，此即修所成慧。

Tattha yā vīmaṃsā ussāhanā tulanā upaparikkhā, ayaṃ sutamayī paññā. Tathā sutena nissayena yā vīmaṃsā tulanā upaparikkhā manasānupekkhaṇā, ayaṃ cintāmayī paññā. Imāhi dvīhi paññāhi manasikāra-sampayuttassa yaṃ ñāṇaṃ uppajjati dassanabhūmiyaṃ vā bhāvanābhūmiyaṃ vā, ayaṃ bhāvanāmayī paññā.

CST8

从别处而来之音，为闻所成慧。各自等起的如理作意，为思所成慧。以别处而来之音与各自等起的如理作意生起的智，此即修所成慧。

Parato ghosā sutamayī paññā. Paccattasamuṭṭhitā yoniso manasikārā cintāmayī paññā. Yaṃ parato ca ghosena paccattasamuṭṭhitena ca yonisomanasikārena ñāṇaṃ uppajjati, ayaṃ bhāvanāmayī paññā.

47. 若有闻所成、思所成这二慧者，此即敏知者。若有闻所成慧，无思所成慧者，此即广知者。若既无闻所成慧，又无思所成者，此即需引导者。

Yassa imā dve paññā atthi sutamayī cintāmayī ca, ayaṃ ugghaṭitaññū. Yassa sutamayī paññā atthi, cintāmayī natthi, ayaṃ vipañcitaññū. Yassa n’eva sutamayī paññā atthi na cintāmayī, ayaṃ neyyo.

CST9

48. 这法的开示开示了什么？苦集灭道四谛。过患与果为苦，味著为集，出离为灭，方法与敕命为道，这些即四谛。

Sāyaṃ dhammadesanā kiṃ desayati? Cattāri saccāni dukkhaṃ samudayaṃ nirodhaṃ maggaṃ. Ādīnavo ca phalañ ca dukkhaṃ, assādo samudayo, nissaraṇaṃ nirodho, upāyo āṇatti ca maggo. Imāni cattāri saccāni.

49. 此即法轮。如世尊说：

「此是苦」，诸比丘！由我在波罗奈仙人堕处鹿野苑所转的无上法轮，不可为世间任何沙门、婆罗门、天、魔、梵逆转。

全部法轮。这里，词无量，音节无量，文无量，行相、语言、义释无量。而此义的表达、阐明、揭示、分解、澄清、施设为：如此，此即苦圣谛。

Idaṃ dhammacakkaṃ. Yathāha Bhagavā –

“Idaṃ dukkhan” ti me, bhikkhave, Bārāṇasiyaṃ Isipatane Migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.

Sabbaṃ dhammacakkaṃ. Tattha aparimāṇā padā, aparimāṇā akkharā, aparimāṇā byañjanā, aparimāṇā ākārā neruttā niddesā. Etass’eva atthassa saṅkāsanā pakāsanā vivaraṇā vibhajanā uttānīkammaṃ paññatti iti p’idaṃ dukkhaṃ ariyasaccaṃ.

50.

「此是苦集」，诸比丘！由我在波罗奈仙人堕处鹿野苑所转的⋯⋯

“Ayaṃ dukkhasamudayo” ti me, bhikkhave, Bārāṇasiyaṃ Isipatane Migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ…pe…

51.

「此是苦灭」，诸比丘！⋯⋯

“Ayaṃ dukkhanirodho” ti me, bhikkhave…pe…

52.

「此是趣向苦灭之行道」，诸比丘！由我在波罗奈仙人堕处鹿野苑所转的无上法轮，不可为世间任何沙门、婆罗门、天、魔、梵逆转。

这里，词无量，音节无量，文无量，行相、语言、义释无量。而此义的表达、阐明、揭示、分解、澄清、施设为：如此，此即趣向苦灭之行道圣谛。

“Ayaṃ dukkhanirodhagāminī paṭipadā” ti me, bhikkhave, Bārāṇasiyaṃ Isipatane Migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.

Tattha aparimāṇā padā, aparimāṇā akkharā, aparimāṇā byañjanā, aparimāṇā ākārā neruttā niddesā. Etass’eva atthassa saṅkāsanā pakāsanā vivaraṇā vibhajanā uttānīkammaṃ paññatti iti p’idaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ.

53. 这里，世尊以音节表达，以词阐明，以文揭示，以行相分解，以语源澄清，以义释施设。

Tattha Bhagavā akkharehi saṅkāseti, padehi pakāseti, byañjanehi vivarati, ākārehi vibhajati, niruttīhi uttānīkaroti, niddesehi paññapeti.

54. 这里，世尊以音节和词开启，以文和行相展开，以语源和义释详绎。

Tattha Bhagavā akkharehi ca padehi ca ugghaṭeti, byañjanehi ca ākārehi ca vipañcayati, niruttīhi ca niddesehi ca vitthāreti.

55. 这里，开启为初，展开为中，详绎为后。

Tattha ugghaṭanā ādi, vipañcanā majjhe, vitthāraṇā pariyosānaṃ.

56. 此法律被开启时，调伏敏知之人，因此他们说其为初善³。被展开时，调伏广知之人，因此他们说其为中善。被详绎时，调伏需引导者，因此他们说其为后善。

So’yaṃ dhammavinayo ugghaṭīyanto ugghaṭitaññū-puggalaṃ vineti, tena naṃ āhu ādikalyāṇo ti. Vipañcīyanto vipañcitaññū-puggalaṃ vineti, tena naṃ āhu majjhekalyāṇo ti. Vitthārīyanto neyyaṃ puggalaṃ vineti, tena naṃ āhu pariyosānakalyāṇo ti.

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57. 这里，六词为义：表达、阐明、揭示、分解、澄清、施设，这六词为义。六词为文：音节、词、文、行相、语源、义释，这六词为文。因此世尊说：

诸比丘！我将开示初中后善、有义有文的法。

Tattha chappadāni attho saṅkāsanā pakāsanā vivaraṇā vibhajanā uttānīkammaṃ paññatti, imāni chappadāni attho. Chappadāni byañjanaṃ akkharaṃ padaṃ byañjanaṃ ākāro nirutti niddeso, imāni chappadāni byañjanaṃ. Ten’āha Bhagavā

“Dhammaṃ vo, bhikkhave, desessāmi ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanan” ti.

58. 纯一，即不与世间法混杂的出世间。圆满，即遍满，无缺无多。遍净，即离垢，离去一切垢，洁白，一切殊胜现前。

Kevalan ti lokuttaraṃ na missaṃ lokiyehi dhammehi. Paripuṇṇan ti paripūraṃ anūnaṃ anatirekaṃ. Parisuddhan ti nimmalaṃ sabbamalāpagataṃ pariyodātaṃ upaṭṭhitaṃ sabbavisesānaṃ.

59. 这即被称为如来境地，亦即如来常事，亦即如来痕迹。且由此，这梵行被显明。因此世尊说：

我将阐明纯一、圆满、遍净的梵行。

Idaṃ vuccati Tathāgata-padaṃ iti pi, Tathāgata-nisevitaṃ iti pi, Tathāgatārañjitaṃ iti pi. Ato c’etaṃ brahmacariyaṃ paññāyati. Ten’āha Bhagavā

“Kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsessāmī” ti.

60. 这法的开示是为了谁？为了修行者。因此，大迦旃延尊者说：

味著、过患、出离，与果和方法，
与世尊的敕命，是修行者的开示导引。

Kesaṃ ayaṃ dhammadesanā? Yogīnaṃ. Ten’āha āyasmā Mahākaccāyano –

“Assādādīnavatā, nissaraṇam pi ca phalaṃ upāyo ca;
āṇattī ca Bhagavato, yogīnaṃ desanāhāro” ti.

Niyutto desanā hāro.

简择导引之分别
Vicayahāravibhaṅga

CST11

61. 这里，什么是简择导引？「所问与所答」一颂，即此简择导引。

Tattha katamo vicayo hāro? “Yaṃ pucchitañ ca vissajjitañ cā” ti gāthā, ayaṃ vicayo hāro.

62. 简择什么？简择词，简择问，简择答，简择前后，简择味著，简择过患，简择出离，简择果，简择方法，简择敕命，简择随颂，简择一切九经。如同什么？

Kiṃ vicinati? Padaṃ vicinati, pañhaṃ vicinati, visajjanaṃ vicinati, pubbāparaṃ vicinati, assādaṃ vicinati, ādīnavaṃ vicinati, nissaraṇaṃ vicinati, phalaṃ vicinati, upāyaṃ vicinati, āṇattiṃ vicinati, anugītiṃ vicinati, sabbe nava suttante vicinati. Yathā kiṃ bhave?

63. 如阿耆多尊者在「彼岸道」中对世尊提出问题：

「世间被什么覆蔽？」尊者阿耆多说，「为何它不显露？
「你说什么是它的胶合？什么是它的大怖畏？」经集·阿耆多学童问第 1039 颂

Yathā āyasmā Ajito Pārāyane Bhagavantaṃ pañhaṃ pucchati –

“Kena’ssu nivuto loko, (icc āyasmā Ajito) kena’ssu nappakāsati;
ki’ssābhilepanaṃ brūsi, kiṃ su tassa mahabbhayaṃ” ti.

64. 这所提的四句，只是一问。为什么？由一事所摄故。因为如是说：「世间被什么覆蔽」是问世间的基准，「为何它不显露」是问世间的不显露，「你说什么是它的胶合」是问世间的胶合，「什么是它的大怖畏」是问世间的大怖畏。世间有三种：烦恼世间、有世间、根世间。

Imāni cattāri padāni pucchitāni, so eko pañho. Kasmā? Ekavatthu pariggahā. Evañ hi āha: “ken’assu nivuto loko” ti lokādhiṭṭhānaṃ pucchati, “ken’assu nappakāsatī” ti lokassa appakāsanaṃ pucchati, “ki’ssābhilepanaṃ brūsī” ti lokassa abhilepanaṃ pucchati, “kiṃ su tassa mahabbhayan” ti tass’eva lokassa mahābhayaṃ pucchati. Loko tividho kilesaloko bhavaloko indriyaloko.

65. 这里，解答为：

「世间被无明覆蔽，阿耆多！」世尊说，「由悭贪、放逸而不显露，
「我说渴望是胶合，苦是它的大怖畏。」经集·阿耆多学童问第 1040 颂

Tattha visajjanā –

“Avijjāya nivuto loko, (Ajitā ti Bhagavā) vivicchā pamādā nappakāsati;
jappābhilepanaṃ brūmi, dukkham assa mahabbhayaṃ” ti.

66. 这四句以这四句解答：第一以第一，第二以第二，第三以第三，第四以第四。在「世间被什么覆蔽」之问中，「世间被无明覆蔽」为解答。世间被诸盖覆蔽，因为一切有情以无明为盖。如世尊说：

诸比丘！我说一切有情、一切生类、一切生物，从方法上唯有一盖，此即是无明，因为一切有情以无明为盖。诸比丘！由无明的全体灭、舍、遣，我说一切有情无有盖。

以此与第一句的解答相应。

Imāni cattāri padāni imehi catūhi padehi visajjitāni paṭhamaṃ paṭhamena, dutiyaṃ dutiyena, tatiyaṃ tatiyena, catutthaṃ catutthena. “Ken’assu nivuto loko” ti pañhe “avijjāya nivuto loko” ti visajjanā. Nīvaraṇehi nivuto loko, avijjānīvaraṇā hi sabbe sattā. Yathāha Bhagavā

“Sabbasattānaṃ, bhikkhave, sabbapāṇānaṃ sabbabhūtānaṃ pariyāyato ekam eva nīvaraṇaṃ vadāmi yad idaṃ avijjā, avijjānīvaraṇā hi sabbe sattā. Sabbaso va, bhikkhave, avijjāya nirodhā cāgā paṭinissaggā natthi sattānaṃ nīvaraṇan ti vadāmī” ti.

Tena ca paṭhamassa padassa visajjanā yuttā.

67. 在「为何它不显露」之问中，「由悭贪、放逸而不显露」为解答。若人被诸盖覆蔽，他便悭贪。悭贪者，被称为疑。当他疑时，便不信，当不信时，便不为舍弃不善法、证得善法而发起精进。他在此从事放逸，放逸而住，不生起白法，那些未被生起者便不对其显露。如世尊说：

善人们显露于远方，一如雪山，
不善人在此不被见，如在夜间放箭。法句第 304 颂
他们以功德、称誉与名闻显露。

以此与第二句的解答相应。

“Ken’assu nappakāsatī” ti pañhe “vivicchā pamādā nappakāsatī” ti visajjanā. Yo puggalo nīvaraṇehi nivuto, so vivicchati. Vivicchā nāma vuccati vicikicchā. So vicikicchanto nābhisaddahati, na abhisaddahanto vīriyaṃ nārabhati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ sacchikiriyāya. So idha ppamādam anuyutto viharati pamatto, sukke dhamme na uppādiyati, tassa te anuppādiyamānā nappakāsanti. Yathāha Bhagavā –

“Dūre santo pakāsanti, Himavanto va pabbato;
asant’ettha na dissanti, rattiṃ khittā yathā sarā;
te guṇehi pakāsanti, kittiyā ca yasena cā” ti.

Tena ca dutiyassa padassa visajjanā yuttā.

68. 在「你说什么是它的胶合」之问中，「我说渴望是胶合」为解答。渴望者，被称为渴爱。它如何胶合？如世尊说：

贪染者不知义利，贪染者不得见法，
当贪染征服了人，此时便黑暗盲目。

这渴爱对多执著的人施以「如是渴望」，世间在此便成为胶合。以此与第三句的解答相应。

“Ki’ssābhilepanaṃ brūsī” ti pañhe “jappābhilepanaṃ brūmī” ti visajjanā. Jappā nāma vuccati taṇhā. Sā kathaṃ abhilimpati? Yathāha Bhagavā –

“Ratto atthaṃ na jānāti, ratto dhammaṃ na passati;
andhantamaṃ tadā hoti, yaṃ rāgo sahate naran” ti.

Sāyaṃ taṇhā āsattibahulassa puggalassa “evaṃ abhijappā” ti karitvā tattha loko abhilitto nāma bhavati. Tena ca tatiyassa padassa visajjanā yuttā.

69. 在「什么是它的大怖畏」之问中，「苦是它的大怖畏」为解答。苦有两种：身与心。在身为苦，在心为忧。因为一切有情退缩于苦，无有与苦相等的怖畏，又何来较之更多的呢？

“Kiṃ su tassa mahabbhayan” ti pañhe “dukkham assa mahabbhayan” ti visajjanā. Duvidhaṃ dukkhaṃ – kāyikañ ca cetasikañ ca. Yaṃ kāyikaṃ idaṃ dukkhaṃ, yaṃ cetasikaṃ idaṃ domanassaṃ. Sabbe sattā hi dukkhassa ubbijjanti, natthi bhayaṃ dukkhena samasamaṃ, kuto vā pana tassa uttaritaraṃ?

三苦性：苦苦性、行苦性、坏苦性。这里，世间有限、某时、有时地从苦苦性解脱，从坏苦性也同样。这是什么原因？在世间有少病、长寿者。但从行苦性，世间则以无余依涅槃界解脱，所以，以「行苦性是世间的苦」，而有「苦是它的大怖畏」。以此与第四句的解答相应。因此世尊说「世间被无明覆蔽」。

Tisso dukkhatā – dukkhadukkhatā saṅkhāradukkhatā vipariṇāmadukkhatā. Tattha loko odhaso⁴ kadāci karahaci dukkhadukkhatāya muccati, tathā vipariṇāmadukkhatāya. Taṃ kissa hetu? Honti loke appābādhā pi dīghāyukā pi. Saṅkhāradukkhatāya pana loko anupādisesāya nibbānadhātuyā muccati, tasmā “saṅkhāradukkhatā dukkhaṃ lokassā” ti katvā “dukkham assa mahabbhayan” ti. Tena ca catutthassa padassa visajjanā yuttā. Ten’āha Bhagavā “avijjāya nivuto loko” ti.

70.

「众流四处流淌，」尊者阿耆多说，「什么是众流的遮止？
「请说众流的防护！众流应以什么来阻碍？」经集·阿耆多学童问第 1041 颂

“Savanti sabbadhi sotā, (icc āyasmā Ajito) sotānaṃ kiṃ nivāraṇaṃ;
sotānaṃ saṃvaraṃ brūhi, kena sotā pidhiyyare” ti.

71. 这所提的四句，它们是二问。为什么？因为它们以众多同义语提问。对如是沉沦、如是杂染的世间，什么是世间的净化、出起？

Imāni cattāri padāni pucchitāni, te dve pañhā. Kasmā? Ime hi bahvādhivacanena pucchitā. Evaṃ samāpannassa lokassa evaṃ saṃkiliṭṭhassa kiṃ lokassa vodānaṃ vuṭṭhānam iti?

72. 因为如是说：众流四处流淌。它们流向未等持者，充满贪求、嗔恚、放逸者。这里，贪求，即贪不善根，嗔恚，即嗔不善根，放逸，即痴不善根。在如是未等持者的六处中，渴爱流淌：色爱、声爱、香爱、味爱、触爱、法爱。如世尊说：

诸比丘！「流淌」，这是六内处的同义语。眼在可意的色中流淌，在不可意中受碍。耳⋯⋯鼻⋯⋯舌⋯⋯身⋯⋯意在可意的法中流淌，在不可意中受碍。

如此，一切在流淌，并在一切处流淌。因此说「众流四处流淌」。

Evañ hi āha: savanti sabbadhi sotā ti. Asamāhitassa savanti abhijjhā-byāpāda-ppamāda-bahulassa. Tattha yā abhijjhā ayaṃ lobho akusalamūlaṃ, yo byāpādo ayaṃ doso akusalamūlaṃ, yo pamādo ayaṃ moho akusalamūlaṃ. Tass’evaṃ asamāhitassa chasu āyatanesu taṇhā savanti rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā. Yathāha Bhagavā –

“Savatī” ti ca kho, bhikkhave, chann’etaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ. Cakkhu savati manāpikesu rūpesu, amanāpikesu paṭihaññatī ti. Sotaṃ…pe… ghānaṃ… jivhā… kāyo… mano savati manāpikesu dhammesu amanāpikesu paṭihaññatī ti.

Iti sabbā ca savati, sabbathā ca savati. Ten’āha “savanti sabbadhi sotā” ti.

73. 以「什么是众流的遮止」问缠的破碎，这是净化。以「请说众流的防护！众流应以什么来阻碍」问随眠的根除，这是出起。

“Sotānaṃ kiṃ nivāraṇan” ti pariyuṭṭhāna-vighātaṃ pucchati, idaṃ vodānaṃ. “Sotānaṃ saṃvaraṃ brūhi, kena sotā pidhīyare” ti anusaya-samugghātaṃ pucchati, idaṃ vuṭṭhānaṃ.

74. 这里，解答为：

「世间的这些众流，阿耆多！」世尊说，「念是它们的遮止，
「我说众流的防护，它们应以慧来阻碍。」经集·阿耆多学童问第 1042 颂

Tattha visajjanā –

“Yāni sotāni lokasmiṃ, (Ajitā ti Bhagavā) sati tesaṃ nivāraṇaṃ;
sotānaṃ saṃvaraṃ brūmi, paññāy’ete pidhiyyare” ti.

75. 对已修习、多作身至念者，眼不回旋于可意之色，不受碍于不可意。耳⋯⋯鼻⋯⋯舌⋯⋯身⋯⋯意不回旋于可意之法，不受碍于不可意。以何原由？由诸根被防护、遮止故。它们以何被防护、遮止？以念的守护。因此世尊说「念是它们的遮止」。

Kāyagatāya satiyā bhāvitāya bahulīkatāya cakkhu nāviñchati manāpikesu rūpesu, amanāpikesu na paṭihaññati. Sotaṃ…pe… ghānaṃ… jivhā… kāyo… mano nāviñchati manāpikesu dhammesu, amanāpikesu na paṭihaññati. Kena kāraṇena? Saṃvuta-nivāritattā indriyānaṃ. Kena te saṃvuta-nivāritā? Sati-ārakkhena. Ten’āha Bhagavā – “sati tesaṃ nivāraṇan” ti.

76. 随眠被慧舍弃，当随眠被舍弃时，缠被舍弃。为什么？由舍弃随眠故。这好比有茎干之树的根被无余拔除时，花、果、芽、嫩芽的相续成为断绝，如是，当随眠被舍弃时，缠的相续成为断绝、阻碍、遮蔽。以何？以慧。因此世尊说「它们应以慧来阻碍」。

Paññāya anusayā pahīyanti, anusayesu pahīnesu pariyuṭṭhānā pahīyanti. Kissa? Anusayassa pahīnattā. Taṃ yathā khandhavantassa rukkhassa anavasesa-mūluddharaṇe kate puppha-phala-pallavaṅkura-santati samucchinnā bhavati, evaṃ anusayesu pahīnesu pariyuṭṭhāna-santati samucchinnā bhavati pidahitā paṭicchannā. Kena? Paññāya. Ten’āha Bhagavā “paññāy’ete pidhīyare” ti.

77.

「即此慧与念，」尊者阿耆多说，「以及名色，先生！
「既然问到，请告诉我！它在何处灭去？」

「你所问的这问题，阿耆多！我对你说，
「于此，名与色无余地灭去：
「因识的灭，它即在此灭去。」经集·阿耆多学童问第 1043-44 颂

“Paññā c’eva sati ca, (icc āyasmā Ajito) nāmarūpañ ca mārisa;
etaṃ me puṭṭho pabrūhi, katth’etaṃ uparujjhati” ti.

“Yam etaṃ pañhaṃ apucchi, Ajita taṃ vadāmi te;
yattha nāmañ ca rūpañ ca, asesaṃ uparujjhati;
viññāṇassa nirodhena, etth’etaṃ uparujjhatī” ti.

78. 这是问问题的后续。当问后续时，在问什么？无余依涅槃界。

Ayaṃ pañhe anusandhiṃ pucchati. Anusandhiṃ pucchanto kiṃ pucchati? Anupādisesaṃ nibbānadhātuṃ.

79. 且三谛是有为的灭法：苦、集、道，灭则是无为。这里，集在两地被舍弃：知见之地与修习之地。三结以知见被舍弃：有身见、疑、戒禁取，七结以修习被舍弃：欲贪、嗔恚、色贪、无色贪、慢、掉举、剩余的无明。

Tīṇi ca saccāni saṅkhatāni nirodhadhammāni dukkhaṃ samudayo maggo, nirodho asaṅkhato. Tattha samudayo dvīsu bhūmīsu pahīyati dassanabhūmiyā ca bhāvanābhūmiyā ca. Dassanena tīṇi saṃyojanāni pahīyanti sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso, bhāvanāya satta saṃyojanāni pahīyanti kāmacchando byāpādo rūparāgo arūparāgo māno uddhaccaṃ avijjāvasesā.

80. 在三界中，这十结即五下分结、五上分结。

Tedhātuke imāni dasa saṃyojanāni pañcorambhāgiyāni pañcuddhambhāgiyāni.

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81. 这里，三结——有身见、疑、戒禁取——基于未知当知根而灭。七结——欲贪、嗔恚、色贪、无色贪、慢、掉举、剩余的无明——基于已知根而灭。而如是知「我生已尽」，这是对于尽之智，了知「不更为此」，这是对于不生之智。这二智是具知根。

Tattha tīṇi saṃyojanāni — sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso — anaññātaññassāmītindriyaṃ adhiṭṭhāya nirujjhanti. Satta saṃyojanāni — kāmacchando byāpādo rūparāgo arūparāgo māno uddhaccaṃ avijjāvasesā — aññindriyaṃ adhiṭṭhāya nirujjhanti. Yaṃ pana evaṃ jānāti “khīṇā me jātī” ti, idaṃ khaye ñāṇaṃ, “nāparaṃ itthattāyā” ti pajānāti, idaṃ anuppāde ñāṇaṃ. Imāni dve ñāṇāni aññātāvindriyaṃ.

82. 这里，未知当知根、已知根这两者，对正圆满最上阿罗汉果者灭去。

Tattha yañ ca anaññātaññassāmītindriyaṃ yañ ca aññindriyaṃ, imāni aggaphalaṃ arahattaṃ pāpuṇantassa nirujjhanti.

83. 这里，对于尽之智、对于不生之智这两智，为同一慧，而以所缘的标识得二名。对了知「我生已尽」者，得名「对于尽之智」，对了知「不更为此」者，得名「对于不生之智」。它以了知之义为慧，以深入⁵如其所见之义为念。

Tattha yañ ca khaye ñāṇaṃ yañ ca anuppāde ñāṇaṃ, imāni dve ñāṇāni ekapaññā, api ca ārammaṇa-saṅketena dve nāmāni labbhanti. “Khīṇā me jātī” ti pajānantassa khaye ñāṇan ti nāmaṃ labhati, “nāparaṃ itthattāyā” ti pajānantassa anuppāde ñāṇan ti nāmaṃ labhati. Sā pajānanaṭṭhena paññā, yathādiṭṭhaṃ apilāpanaṭṭhena sati.

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84. 这里，五取蕴即名色。这里，以触为第五的诸法⁶，即名。五根之色，即色，此名色二者与识相应。

Tattha ye pañcupādānakkhandhā, idaṃ nāmarūpaṃ. Tattha ye phassapañcamakā dhammā, idaṃ nāmaṃ. Yāni pañcindriyāni rūpāni, idaṃ rūpaṃ, tadubhayaṃ nāmarūpaṃ viññāṇasampayuttaṃ.

85. 为问世尊其灭去，尊者阿耆多在「彼岸道」中如是说：

「即此慧与念，以及名色，先生！
「既然问到，请告诉我！它在何处灭去？」

Tassa nirodhaṃ Bhagavantaṃ pucchanto āyasmā Ajito Pārāyane evam āha –

“Paññā c’eva sati ca, nāmarūpañ ca mārisa;
etaṃ me puṭṭho pabrūhi, katth’etaṃ uparujjhatī” ti.

86. 这里，念与慧即四根，念为二根：念根与定根，慧为二根，慧根与精进根。若于此四根信赖、决定，此即信根。

Tattha sati ca paññā ca cattāri indriyāni, sati dve indriyāni satindriyañ ca samādhindriyañ ca, paññā dve indriyāni paññindriyañ ca vīriyindriyañ ca. Yā imesu catūsu indriyesu saddahanā okappanā, idaṃ saddhindriyaṃ.

87. 这里，以信为主导的心一境性，为欲三摩地。当心等持时，因烦恼的镇伏，或以省察之力，或以修习之力，此即舍弃。这里，入出息、寻伺、想受、念与思惟，这些即诸行。如此，前面的欲三摩地、烦恼镇伏之舍弃和这些诸行，修习具足欲三摩地与精勤行这两者的神足，依于远离，依于离贪，依于灭，趋于舍遣。

Tattha yā saddhādhipateyyā cittekaggatā, ayaṃ chandasamādhi. Samāhite citte kilesānaṃ vikkhambhanatāya paṭisaṅkhānabalena vā bhāvanābalena vā, idaṃ pahānaṃ. Tattha ye assāsapassāsā vitakkavicārā saññāvedayitā sarasaṅkappā, ime saṅkhārā. Iti purimako ca chandasamādhi kilesavikkhambhanatāya ca pahānaṃ ime ca saṅkhārā, tadubhayaṃ chandasamādhi-ppadhānasaṅkhāra-samannāgataṃ iddhipādaṃ bhāveti viveka-nissitaṃ virāga-nissitaṃ nirodha-nissitaṃ vossaggapariṇāmiṃ.

88. 这里，以精进为主导的心一境性，为精进三摩地⋯⋯

Tattha yā vīriyādhipateyyā cittekaggatā, ayaṃ vīriyasamādhi…pe…

89. 这里，以心为主导的心一境性，为心三摩地⋯⋯

Tattha yā cittādhipateyyā cittekaggatā, ayaṃ cittasamādhi…pe…

90. 这里，以观为主导的心一境性，为观三摩地。当心等持时，因烦恼的镇伏，或以省察之力，或以修习之力，此即舍弃。这里，入出息、寻伺、想受、念与思惟，这些即诸行。如此，前面的观三摩地、烦恼镇伏之舍弃和这些诸行，修习具足观三摩地与精勤行这两者的神足，依于远离，依于离贪，依于灭，趋于舍遣。

Tattha yā vīmaṃsādhipateyyā cittekaggatā, ayaṃ vīmaṃsāsamādhi. Samāhite citte kilesānaṃ vikkhambhanatāya paṭisaṅkhānabalena vā bhāvanābalena vā, idaṃ pahānaṃ. Tattha ye assāsapassāsā vitakkavicārā saññāvedayitā sarasaṅkappā, ime saṅkhārā. Iti purimako ca vīmaṃsāsamādhi kilesavikkhambhanatāya ca pahānaṃ ime ca saṅkhārā, tadubhayaṃ vīmaṃsāsamādhi-ppadhānasaṅkhāra-samannāgataṃ iddhipādaṃ bhāveti viveka-nissitaṃ virāga-nissitaṃ nirodha-nissitaṃ vossaggapariṇāmiṃ.

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91. 一切三摩地以智为根本，以智为前导，随智而转。

后亦如前，前亦如后，
夜亦如昼，昼亦如夜。

如此，以敞开、不被覆蔽之心修习俱光辉之心。

Sabbo samādhi ñāṇamūlako ñāṇapubbaṅgamo ñāṇānuparivatti.

Yathā pure tathā pacchā, yathā pacchā tathā pure;
yathā divā tathā rattiṃ, yathā rattiṃ tathā divā.

Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.

92. 五根与善心俱存，当心生起时生起，当心灭去时灭去。且以识为因的名色，以识为缘转起。其因为道所断，识无滋养、无欢喜、无结生，它便灭去。名色也无因、无缘，不转起后有。如是，由识的灭去，慧与念以及名色灭去。因此世尊说：

「你所问的这问题，阿耆多！我对你说，
「于此，名与色无余地灭去：
「因识的灭，它即在此灭去。」

Pañcindriyāni kusalāni cittasahabhūni citte uppajjamāne uppajjanti, citte nirujjhamāne nirujjhanti. Nāmarūpañ ca viññāṇahetukaṃ viññāṇapaccayā nibbattaṃ. Tassa maggena hetu upacchinno viññāṇaṃ anāhāraṃ anabhinanditaṃ appaṭisandhikaṃ taṃ nirujjhati. Nāmarūpam api ahetu appaccayaṃ punabbhavaṃ na nibbattayati. Evaṃ viññāṇassa nirodhā paññā ca sati ca nāmarūpañ ca nirujjhati. Ten’āha Bhagavā –

“Yam etaṃ pañhaṃ apucchi, Ajita taṃ vadāmi te;
yattha nāmañ ca rūpañ ca, asesaṃ uparujjhati;
viññāṇassa nirodhena, etth’etaṃ uparujjhatī” ti.

93.

「那些已察知法者，与此处的种种有学，
「既然问到，请贤者告诉我他们的威仪！先生！」经集·阿耆多学童问第 1045 颂

“Ye ca saṅkhātadhammāse, (icc āyasmā Ajito) ye ca sekkhā puthū idha;
tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisā” ti.

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94. 这所提的三句，它们是三问。为什么？因与有学、无学、以观为前导之舍弃有关。因为如是说：「那些已察知法者」是问阿罗汉，「与此处的种种有学」是问有学，「既然问到，请贤者告诉我他们的威仪！先生」是问以观为前导之舍弃。

Imāni tīṇi padāni pucchitāni, te tayo pañhā. Kissa? Sekhāsekha-vipassanāpubbaṅgama-ppahāna-yogena. Evañ hi āha: “ye ca saṅkhātadhammāse” ti arahattaṃ pucchati, “ye ca sekhā puthū idhā” ti sekhaṃ pucchati, “tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisā” ti vipassanāpubbaṅgamaṃ pahānaṃ pucchati.

95. 这里，解答为：

「他不应贪求于爱欲，阿耆多！」世尊说，「他不应污浊其意，
「善巧于一切法，具念的比丘便能游行。」经集·阿耆多学童问第 1046 颂

Tattha visajjanā –

“Kāmesu nābhigijjheyya, (Ajitā ti Bhagavā) manasānāvilo siyā;
kusalo sabbadhammānaṃ, sato bhikkhu paribbaje” ti.

96. 世尊的一切身业以智为前导，随智而转，一切语业以智为前导，随智而转，一切意业以智为前导，随智而转。于过去分，智见无碍，于未来分，智见无碍，于现在分，智见无碍。那什么是智见的阻碍？若于无常、苦、无我无知无见，此即智见的阻碍。好比有人于此见到星相，却不能以算筹而知，此即智见的阻碍。而世尊的智见阻碍，因为诸佛世尊的智见无有障碍。

Bhagavato sabbaṃ kāyakammaṃ ñāṇapubbaṅgamaṃ ñāṇānuparivatti, sabbaṃ vacīkammaṃ ñāṇapubbaṅgamaṃ ñāṇānuparivatti, sabbaṃ manokammaṃ ñāṇapubbaṅgamaṃ ñāṇānuparivatti. Atīte aṃse appaṭihata-ñāṇadassanaṃ, anāgate aṃse appaṭihata-ñāṇadassanaṃ, paccuppanne aṃse appaṭihata-ñāṇadassanaṃ. Ko ca ñāṇadassanassa paṭighāto? Yaṃ anicce dukkhe anattani ca aññāṇaṃ adassanaṃ, ayaṃ ñāṇadassanassa paṭighāto. Yathā idha puriso tārakarūpāni passeyya, no ca gaṇanasaṅketena jāneyya, ayaṃ ñāṇadassanassa paṭighāto. Bhagavato pana appaṭihata-ñāṇadassanaṃ, anāvaraṇa-ñāṇadassanā hi buddhā bhagavanto.

97. 这里，有学应于二法守护心：于可贪染之法的贪求，以及于可缠（之法）的嗔恚。

Tattha sekhena dvīsu dhammesu cittaṃ rakkhitabbaṃ gedhā ca rajanīyesu dhammesu, dosā ca pariyuṭṭhānīyesu.

98. 这里，世尊为遮止希望、痴迷、愿求、喜爱、嬉戏，便如是说「他不应贪求于爱欲」。以「他不应污浊其意」说缠的破碎。同样，因为当有学贪求时，令未生起的烦恼生起，且增长已生起的烦恼。但若思惟不污浊者不贪求时则精进，

• 他为了不生起未生起的恶、不善法，生起欲、精进、发起精进、策励心、精勤。
• 他为了舍弃已生起的恶、不善法，生起欲⋯⋯
• 他为了生起未生起的善法，生起欲⋯⋯
• 他为了已生起的善法的住立、不忘失、增长、广大、修习、圆满，生起欲⋯⋯

Tattha yā icchā mucchā patthanā piyāyanā kīḷanā, taṃ Bhagavā nivārento evam āha “kāmesu nābhigijjheyyā” ti. “Manasānāvilo siyā” ti pariyuṭṭhāna-vighātaṃ āha. Tathā hi sekho abhigijjhanto asamuppannañ ca kilesaṃ uppādeti, uppannañ ca kilesaṃ phātiṃ karoti. Yo pana anāvila-saṅkappo anabhigijjhanto vāyamati,

• so anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati,
• so uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati,
• so anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati,
• so uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

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99. 什么是未生起的恶、不善法？欲寻、嗔寻、害寻，这些是未生起的恶、不善法。什么是已生起的恶、不善法？随眠、不善根，这些是已生起的恶、不善法。什么是未生起的善法？须陀洹的诸根，这些是未生起的善法。什么是已生起的善法？第八者的诸根，这些是已生起的善法。

Katame anuppannā pāpakā akusalā dhammā? Kāmavitakko byāpādavitakko vihiṃsāvitakko, ime anuppannā pāpakā akusalā dhammā. Katame uppannā pāpakā akusalā dhammā? Anusayā akusalamūlāni, ime uppannā pāpakā akusalā dhammā. Katame anuppannā kusalā dhammā? Yāni sotāpannassa indriyāni, ime anuppannā kusalā dhammā. Katame uppannā kusalā dhammā? Yāni aṭṭhamakassa indriyāni, ime uppannā kusalā dhammā.

100. 以之防止欲寻者，为念根。以之防止嗔寻者，为定根。以之防止害寻者，为精进根。以之舍弃、除遣、去除、令至无有、不忍受再再生起的恶、不善法者，为慧根。于此四根信赖、决定者，为信根。

Yena kāmavitakkaṃ vāreti, idaṃ satindriyaṃ. Yena byāpādavitakkaṃ vāreti, idaṃ samādhindriyaṃ. Yena vihiṃsāvitakkaṃ vāreti, idaṃ vīriyindriyaṃ. Yena uppannuppanne pāpake akusale dhamme pajahati vinodeti byantīkaroti anabhāvaṃ gameti nādhivāseti, idaṃ paññindriyaṃ. Yā imesu catūsu indriyesu saddahanā okappanā, idaṃ saddhindriyaṃ.

101. 这里，信根于何处可见？于四预流支。精进根于何处可见？于四正勤。念根于何处可见？于四念处。定根于何处可见？于四禅那。慧根于何处可见？于四圣谛。

Tattha saddhindriyaṃ kattha daṭṭhabbaṃ? Catūsu sotāpattiyaṅgesu. Vīriyindriyaṃ kattha daṭṭhabbaṃ? Catūsu sammappadhānesu. Satindriyaṃ kattha daṭṭhabbaṃ? Catūsu satipaṭṭhānesu. Samādhindriyaṃ kattha daṭṭhabbaṃ? Catūsu jhānesu. Paññindriyaṃ kattha daṭṭhabbaṃ? Catūsu ariyasaccesu.

102. 如是，有学以意不污浊，被世尊说为不放逸于一切善法。因此世尊说「他不应污浊其意」。

Evaṃ sekho sabbehi kusalehi dhammehi appamatto vutto Bhagavatā anāvilatāya manasā. Ten’āha Bhagavā “manasānāvilo siyā” ti.

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103. 「善巧于一切法」。所谓世间有三种：烦恼世间、有世间、根世间。

“Kusalo sabbadhammānan” ti loko nāma tividho kilesaloko bhavaloko indriyaloko.

104. 这里，因烦恼世间，导致有世间，它转起诸根。当诸根被修习时，需引导者即成遍知。它应以两种考察：以知见的遍知、以修习的遍知。因为当有学遍知了应知时，此时，以与厌离俱行的想与作意，需引导者即成已遍知。二法对其至于善巧：知见善巧、修习善巧。

Tattha kilesalokena bhavaloko samudāgacchati, so indriyāni nibbatteti. Indriyesu bhāviyamānesu neyyassa pariññā bhavati. Sā duvidhena upaparikkhitabbā: dassanapariññāya ca bhāvanāpariññāya ca. Yadā hi sekho ñeyyaṃ parijānāti, tadā nibbidā-sahagatehi saññā-manasikārehi neyyaṃ pariññātaṃ bhavati. Tassa dve dhammā kosallaṃ gacchanti – dassanakosallañ ca bhāvanākosallañ ca.

此智应以五种来知：通达、遍知、舍弃、修习、证得。

Taṃ ñāṇaṃ pañcavidhena veditabbaṃ: abhiññā pariññā pahānaṃ bhāvanā sacchikiriyā.

105. 这里，什么是通达？于诸法自相之智，法无碍解、义无碍解，此即通达。

Tattha katamā abhiññā? Yaṃ dhammānaṃ salakkhaṇe ñāṇaṃ dhammapaṭisambhidā ca atthapaṭisambhidā ca, ayaṃ abhiññā.

106. 这里，什么是遍知？如是通达已，若遍知「此善、此不善，此有过、此无过，此黑、此白，此应行、此不应行，此法如是被执取则转起此果，对如是被执取之彼等，此为其义」，此即遍知。

Tattha katamā pariññā? Evaṃ abhijānitvā yā parijānanā “idaṃ kusalaṃ idaṃ akusalaṃ, idaṃ sāvajjaṃ idaṃ anavajjaṃ, idaṃ kaṇhaṃ idaṃ sukkaṃ, idaṃ sevitabbaṃ idaṃ na sevitabbaṃ, ime dhammā evaṃgahitā idaṃ phalaṃ nibbattenti, tesaṃ evaṃgahitānaṃ ayaṃ attho” ti, ayaṃ pariññā.

107. 如是遍知已，三法剩余：应舍弃者、应修习者、应证得者。

Evaṃ parijānitvā tayo dhammā avasiṭṭhā bhavanti pahātabbā bhāvetabbā sacchikātabbā ca.

108. 这里，何法应舍弃？诸不善。

Tattha katame dhammā pahātabbā? Ye akusalā.

109. 这里，何法应修习？诸善。

Tattha katame dhammā bhāvetabbā? Ye kusalā.

110. 这里，何法应证得？无为。

Tattha katame dhammā sacchikātabbā? Yaṃ asaṅkhataṃ.

111. 若如是了知者，他便被称为善巧于义、善巧于法、善巧于善妙性、善巧于果性、善巧于增益、善巧于减损、善巧于方法、具足大善巧。因此世尊说「善巧于一切法」。

Yo evaṃ jānāti ayaṃ vuccati atthakusalo dhammakusalo kalyāṇatākusalo phalatākusalo āyakusalo apāyakusalo upāyakusalo mahatā kosallena samannāgato ti. Ten’āha Bhagavā “kusalo sabbadhammānan” ti.

112. 「具念的比丘便能游行」。为了现法乐住，在进退、观瞻、屈伸、持僧伽梨和衣钵、饮食、嚼尝、大小便、行住坐眠、醒觉、语默之时，应以具念正知而住。

“Sato bhikkhu paribbaje” ti tena diṭṭhadhamma-sukhavihāratthaṃ abhikkante paṭikkante ālokite vilokite samiñjite pasārite saṅghāṭi-patta-cīvara-dhāraṇe asite pīte khāyite sāyite uccāra-passāva-kamme gate ṭhite nisinne sutte jāgarite bhāsite tuṇhibhāve satena sampajānena vihātabbaṃ.

113. 此二游行被世尊许可：一为清净者的，一为可清净者的。谁是清净者？阿罗汉。谁是可清净者？有学。因为阿罗汉的诸根应作已作。

Imā dve cariyā anuññātā Bhagavatā ekā visuddhānaṃ, ekā visujjhantānaṃ. Ke visuddhā? Arahanto. Ke visujjhantā? Sekkhā. Katakiccāni hi arahato indriyāni.

114. 可觉有四种：以苦的遍知现观，以集的舍弃现观，以道的修习现观，以灭的证得现观，此即四种可觉。

Yaṃ bojjhaṃ taṃ catubbidhaṃ: dukkhassa pariññābhisamayena, samudayassa pahānābhisamayena, maggassa bhāvanābhisamayena, nirodhassa sacchikiriyābhisamayena, idaṃ catubbidhaṃ bojjhaṃ.

115. 若如是了知者，由贪的灭尽，由嗔的灭尽，由痴的灭尽，他便被称为具念而进，具念而退。因此世尊说「具念的比丘便能游行」。因此说：

「他不应贪求于爱欲，阿耆多！」世尊说，「他不应污浊其意，
「善巧于一切法，具念的比丘便能游行。」

当如是问，当如是答。

Yo evaṃ jānāti, ayaṃ vuccati sato abhikkamati sato paṭikkamati khayā rāgassa khayā dosassa khayā mohassa. Ten’āha Bhagavā “sato bhikkhu paribbaje” ti. Ten’āha –

“Kāmesu nābhigijjheyya, (Ajitā ti Bhagavā) manasānāvilo siyā;
kusalo sabbadhammānaṃ, sato bhikkhu paribbaje” ti.

Evaṃ pucchitabbaṃ, evaṃ visajjitabbaṃ.

116. 而经的随颂，应从义与文上汇集。因为离义之文成为绮语，而恶安立文句之义亦成难解，所以，应合诵文义具足者。

Suttassa ca anugīti atthato ca byañjanato ca samānetabbā. Atthāpagataṃ hi byañjanaṃ samphappalāpaṃ bhavati, dunnikkhittassa padabyañjanassa attho pi dunnayo bhavati, tasmā atthabyañjanūpetaṃ saṅgāyitabbaṃ.

117. 且经应予简择。此经为何？是确切之语还是适用之语？是了义还是未了义⁷？是杂染分、抉择分还是无学分？当在何处见到此经的一切谛，初、中还是后？经应如是予以简择。

Suttañ ca pavicinitabbaṃ. Kiṃ idaṃ suttaṃ? Āhaccavacanaṃ anusandhivacanaṃ nītatthaṃ neyyatthaṃ saṃkilesabhāgiyaṃ nibbedhabhāgiyaṃ asekkhabhāgiyaṃ? Kuhiṃ imassa suttassa sabbāni saccāni passitabbāni ādi-majjha-pariyosāne ti? Evaṃ suttaṃ pavicetabbaṃ.

118. 因此，大迦旃延尊者说：

所问、所答，与经的随颂⋯⋯

Ten’āha āyasmā Mahākaccāyano –

“Yaṃ pucchitañ ca vissajjitañ ca, suttassa yā ca anugītī” ti.

Niyutto vicayo hāro.

所应导引之分别
Yuttihāravibhaṅga

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119. 这里，什么是所应导引？「一切导引的」一颂，即此所应导引。

Tattha katamo yuttihāro? “Sabbesaṃ hārānan” ti, ayaṃ yuttihāro.

120. 相应什么？四大理由⁸：佛的理由、僧的理由、众长老的理由、一长老的理由，此即四大理由。

Kiṃ yojayati? Cattāro mahāpadesā buddhāpadeso saṅghāpadeso sambahulattherāpadeso ekattherāpadeso, ime cattāro mahāpadesā.

121. 这些文句应在经中被落实，在律中被核对，在法性中被比照。

Tāni padabyañjanāni sutte otārayitabbāni, vinaye sandassayitabbāni, dhammatāyaṃ upanikkhipitabbāni.

122. 应在什么经中被落实？在四圣谛中。

Katamasmiṃ sutte otārayitabbāni? Catūsu ariyasaccesu.

123. 应在什么律中被核对？在贪之调伏⁹、嗔之调伏、痴之调伏中。

Katamasmiṃ vinaye sandassayitabbāni? Rāgavinaye dosavinaye mohavinaye.

124. 应在什么法性中被比照？在缘起中。

Katamissaṃ dhammatāyaṃ upanikkhipitabbāni? Paṭiccasamuppāde.

125. 如果它落入四圣谛，与烦恼的调伏一致，不违背法性，如是便不生诸漏。凡与四大理由相应者，无论以何相应，无论如何相应，即应把握。

Yadi catūsu ariyasaccesu avatarati, kilesavinaye sandissati, dhammatañ ca na vilometi, evaṃ āsave na janeti. Catūhi mahāpadesehi yaṃ yaṃ yujjati, yena yena yujjati, yathā yathā yujjati, taṃ taṃ gahetabbaṃ.

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126. 以所提的问题，在问题中作几句？应逐句彻查、简择。如果所有句子表达一义，则是一问。若四句表达一义，则是一问。若三句表达一义，则是一问。若二句表达一义，则是一问。若一句表达一义，则是一问。

Pañhaṃ pucchitena kati padāni pañhe ti? Padaso pariyogāhitabbaṃ vicetabbaṃ. Yadi sabbāni padāni ekaṃ atthaṃ abhivadanti, eko pañho. Atha cattāri padāni ekaṃ atthaṃ abhivadanti, eko pañho. Atha tīṇi padāni ekaṃ atthaṃ abhivadanti, eko pañho. Atha dve padāni ekaṃ atthaṃ abhivadanti, eko pañho. Atha ekaṃ padaṃ ekaṃ atthaṃ abhivadati, eko pañho.

127. 应以考察了知之。那这些法是异义异文，抑或这些法唯有一义，只是文异？

Taṃ upaparikkhamānena aññātabbaṃ. Kiṃ ime dhammā nānatthā nānābyañjanā, udāhu imesaṃ dhammānaṃ eko attho byañjanam eva nānan ti?

128. 好比是什么？好比有天人问世尊问题：

世间被什么侵袭？被什么环绕？
被何箭贯穿？总受什么的熏燎？相应部第 1:66 经

Yathā kiṃ bhave? Yathā sā devatā Bhagavantaṃ pañhaṃ pucchati —

“Ken’assu’bbhāhato loko, ken’assu parivārito;
kena sallena otiṇṇo, kissa dhūpāyito sadā” ti.

129. 这所提的四句，它们是三问。如何得知？因为世尊对天人答道：

世间被死亡侵袭，被衰老环绕，
被爱箭贯穿，总受希望的熏燎。

Imāni cattāri padāni pucchitāni, te tayo pañhā. Kathaṃ ñāyati? Bhagavā hi devatāya visajjeti —

“Maccunābbhāhato loko, jarāya parivārito;
taṇhāsallena otiṇṇo, icchādhūpāyito sadā” ti.

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130. 这里，老与死这两者，是有为的有为特相。住立者在老中变异，死则是坏灭。

Tattha jarā ca maraṇañ ca imāni dve saṅkhatassa saṅkhata-lakkhaṇāni. Jarāyaṃ ṭhitassa aññathattaṃ, maraṇaṃ vayo.

131. 这里，老与死在意义上不同。以何原由？因为仅入胎者也会死，但他们却没有变老。而诸天也有死，他们的身体却没有老去。对老，犹有对策可为，对死，却无对策可为，除了具神变者的神变境域。

Tattha jarāya ca maraṇassa ca atthato nānattaṃ. Kena kāraṇena? Gabbhagatā pi hi mīyanti, na ca te jiṇṇā bhavanti. Atthi ca devānaṃ maraṇaṃ, na ca tesaṃ sarīrāni jīranti. Sakkate va jarāya paṭikammaṃ kātuṃ, na pana sakkate maraṇassa paṭikammaṃ kātuṃ, aññatr’eva iddhimantānaṃ iddhivisayā.

132. 然而说「被爱箭贯穿」，离贪者也被见到在老去、在死去。而如果渴爱也和老死一样，当如是时，所有住于青春者也都将离贪。又好比渴爱是苦之集，如是老死也将是苦之集，而渴爱将不是苦之集——但老死不是苦之集，渴爱才是苦之集。又好比渴爱可为道断，如是老死也将可为道断。

Yaṃ pan’āha “taṇhāsallena otiṇṇo” ti, dissanti vītarāgā jīrantā pi mīyantā pi. Yadi ca yathā jarāmaraṇaṃ evaṃ taṇhā pi siyā, evaṃ sante sabbe yobbanaṭṭhā pi vigatataṇhā siyuṃ. Yathā ca taṇhā dukkhassa samudayo, evaṃ jarāmaraṇam pi siyā dukkhassa samudayo, na ca siyā taṇhā dukkhassa samudayo——na hi jarāmaraṇaṃ dukkhassa samudayo, taṇhā dukkhassa samudayo. Yathā ca taṇhā maggavajjhā, evaṃ jarāmaraṇam pi siyā maggavajjhaṃ.

133. 当以此所应、以各别的原由寻求。而如果被发现符合所应，且在意义上有差异，还应从文词上寻求。

Imāya yuttiyā aññamaññehi kāraṇehi gavesitabbaṃ. Yadi ca sandissati yuttisamārūḷhaṃ, atthato ca aññattaṃ, byañjanato pi gavesitabbaṃ.

134. 「箭」或者「熏燎」，此二法在意义上同一。因为希望和渴爱在意义上有差异不适当。当渴爱的意图未满足时，便于九嫌恨事生起忿怒和怨恨。

Sallo ti vā dhūpāyanan ti vā imesaṃ dhammānaṃ atthato ekattaṃ. Na hi yujjati icchāya ca taṇhāya ca atthato aññattaṃ. Taṇhāya adhippāye aparipūramāne navasu āghātavatthūsu kodho ca upanāho ca uppajjati.

135. 以此所应，老、死与渴爱在意义上有差异。

Imāya yuttiyā jarāya ca maraṇassa ca taṇhāya ca atthato aññattaṃ.

136. 而这世尊以二名所表示的「希望、渴爱」，这是世尊依外在事物的所缘而以二名所表示的「希望、渴爱」，因为一切渴爱以染著之相，为同一相。

Yaṃ pan’idaṃ Bhagavatā dvīhi nāmehi abhilapitaṃ icchā ti pi taṇhā ti pi, idaṃ Bhagavatā bāhirānaṃ vatthūnaṃ ārammaṇavasena dvīhi nāmehi abhilapitaṃ icchā ti pi taṇhā ti pi, sabbā hi taṇhā ajjhosānalakkhaṇena ekalakkhaṇā.

好比一切火，以热性之相为同一相，而依燃料而得各别之名——木火、草火、碎片火、牛粪火、稃火、尘堆火——但一切火唯一热性之相。

Yathā sabbo aggi uṇhattalakkhaṇena ekalakkhaṇo, api ca upādānavasena aññamaññāni nāmāni labhati—kaṭṭhaggī ti pi tiṇaggī ti pi sakalikaggī ti pi gomayaggī ti pi thusaggī ti pi saṅkāraggī ti pi—sabbo hi aggi uṇhattalakkhaṇo va.

如是，一切渴爱以染著之相为同一相，而依所缘之燃料，以各别之名被表示——希望、渴爱、箭、熏燎、流动、爱著、黏腻、疲劳、藤蔓、妄想、束缚、期望、渴望、欢喜——如是一切渴爱以染著之相为同一相。

Evaṃ sabbā taṇhā ajjhosānalakkhaṇena ekalakkhaṇā, api tu ārammaṇa-upādānavasena aññamaññehi nāmehi abhilapitā—icchā iti pi taṇhā iti pi sallo iti pi dhūpāyanā iti pi saritā iti pi visattikā iti pi sineho iti pi kilamatho iti pi latā iti pi maññanā iti pi bandho iti pi āsā iti pi pipāsā iti pi abhinandanā iti pi—iti sabbā taṇhā ajjhosānalakkhaṇena ekalakkhaṇā.

且如在「异名」中所说：

Yathā ca Vevacane vuttā —

137.

期望、渴望和欢喜，在众多界中的流动、住立，
从无知之根生出的渴念，一切都被我连根拔起。§286

“Āsā ca pihā abhinandanā ca, anekadhātūsu sarā patiṭṭhitā;
aññāṇamūlappabhavā pajappitā, sabbā mayā byantikatā samūlakā” ti.

138. 此即渴爱的异名。如世尊说：

低舍！于色不离贪，不离欲，不离情，不离渴，不离热恼⋯⋯如是于受、想、行、识不离贪，不离欲，不离情，不离渴，不离热恼⋯⋯相应部第 22:84 经

一切经皆应详述。

Taṇhāy’etaṃ vevacanaṃ. Yathāha Bhagavā –

Rūpe Tissa avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa…… evaṃ vedanāya saññāya saṅkhāresu viññāṇe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa……

sabbaṃ suttaṃ vitthāretabbaṃ.

139. 此即渴爱的异名。如是为适当：

Taṇhāy’etaṃ vevacanaṃ. Evaṃ yujjati —

CST21

一切苦的趋近以欲爱之行为根本，但一切厌离的趋近以欲爱之资助为根本则不适当。当以此所应、以各别的原由寻求。

Sabbo dukkhūpacāro kāmataṇhā-saṅkhāra-mūlako, na pana yujjati sabbo nibbidūpacāro kāmataṇhā-parikkhāra-mūlako. Imāya yuttiyā aññamaññehi kāraṇehi gavesitabbaṃ.

140. 正好比世尊为贪行之人开示不净，为嗔行之人开示慈，为痴行之人开示缘起。因为如果世尊为贪行之人开示慈之心解脱，或乐行道迟通达，或乐行道速通达，或以观为前导的舍弃，则开示为不适当。如是，凡随顺于舍弃贪、随顺于舍弃嗔、随顺于舍弃痴者，这一切应以「简择导引」简择后，以「所应导引」相应，直至智之地。

Yathā hi Bhagavā rāgacaritassa puggalassa asubhaṃ desayati, dosacaritassa Bhagavā puggalassa mettaṃ desayati, mohacaritassa Bhagavā puggalassa paṭiccasamuppādaṃ desayati. Yadi hi Bhagavā rāgacaritassa puggalassa mettaṃ cetovimuttiṃ deseyya, sukhaṃ vā paṭipadaṃ dandhābhiññaṃ, sukhaṃ vā paṭipadaṃ khippābhiññaṃ, vipassanāpubbaṅgamaṃ vā pahānaṃ deseyya, na yujjati desanā. Evaṃ yaṃ kiñci rāgassa anulomappahānaṃ dosassa anulomappahānaṃ mohassa anulomappahānaṃ, sabbaṃ taṃ vicayena hārena vicinitvā yuttihārena yojetabbaṃ, yāvatikā ñāṇassa bhūmi.

141. 对正住于慈者，「嗔恚将占据心而住」之开示不适当，「嗔恚至于舍弃、灭没」之开示适当。

Mettāvihārissa sato byāpādo cittaṃ pariyādāya ṭhassatī ti na yujjati desanā, byāpādo pahānaṃ abbhatthaṃ gacchatī ti yujjati desanā.

142. 对正住于悲者，「伤害将占据心而住」之开示不适当，「伤害至于舍弃、灭没」之开示适当。

Karuṇāvihārissa sato vihesā cittaṃ pariyādāya ṭhassatī ti na yujjati desanā, vihesā pahānaṃ abbhatthaṃ gacchatī ti yujjati desanā.

143. 对正住于喜者，「不喜将占据心而住」之开示不适当，「不喜至于舍弃、灭没」之开示适当。

Muditāvihārissa sato arati cittaṃ pariyādāya ṭhassatī ti na yujjati desanā, arati pahānaṃ abbhatthaṃ gacchatī ti yujjati desanā.

144. 对正住于舍者，「贪染将占据心而住」之开示不适当，「贪染至于舍弃、灭没」之开示适当。

Upekkhāvihārissa sato rāgo cittaṃ pariyādāya ṭhassatī ti na yujjati desanā, rāgo pahānaṃ abbhatthaṃ gacchatī ti yujjati desanā.

145. 对正住于无相者，「随念相者唯以彼彼转起识」之开示不适当，「相至于舍弃、灭没」之开示适当。

Animittavihārissa sato nimittānusārī tena ten’eva viññāṇaṃ pavattatī ti na yujjati desanā, nimittaṃ pahānaṃ abbhatthaṃ gacchatī ti yujjati desanā.

146. 对正离「我是」者，「我不随观『我是此』，但仍以『我是何、我如何』之疑、疑惑之箭占据心而住」之开示不适当，「疑、疑惑之箭至于舍弃、灭没」之开示适当。

Asmī ti vigataṃ, ayam aham asmī ti na samanupassāmi, atha ca pana me kismī ti kathasmī ti¹⁰ vicikicchā kathaṃkathāsallaṃ cittaṃ pariyādāya ṭhassatī ti na yujjati desanā, vicikicchā kathaṃkathāsallaṃ pahānaṃ abbhatthaṃ gacchatī ti yujjati desanā.

147. 或者，好比对正入初禅者，「欲染、嗔恚导向胜进」之开示不适当，「导向退失」之开示适当。或者，「与寻俱行的想作意导向退失」之开示不适当，「导向胜进」之开示适当。

Yathā vā pana paṭhamaṃ jhānaṃ samāpannassa sato kāmarāgabyāpādā visesāya saṃvattantī ti na yujjati desanā, hānāya saṃvattantī ti yujjati desanā. Vitakkasahagatā vā saññāmanasikārā hānāya saṃvattantī ti na yujjati desanā, visesāya saṃvattantī ti yujjati desanā.

148. 对正入二禅者，「与寻伺俱行的想作意导向胜进」之开示不适当，「导向退失」之开示适当。或者，「与舍乐俱行的想作意导向退失」之开示不适当，「导向胜进」之开示适当。

Dutiyaṃ jhānaṃ samāpannassa sato vitakkavicārasahagatā saññāmanasikārā visesāya saṃvattantī ti na yujjati desanā, hānāya saṃvattantī ti yujjati desanā. Upekkhāsukhasahagatā vā saññāmanasikārā hānāya saṃvattantī ti na yujjati desanā, visesāya saṃvattantī ti yujjati desanā.

149. 对正入三禅者，「与喜乐俱行的想作意导向胜进」之开示不适当，「导向退失」之开示适当。或者，「与舍念遍净俱行的想作意导向退失」之开示不适当，「导向胜进」之开示适当。

Tatiyaṃ jhānaṃ samāpannassa sato pītisukhasahagatā saññāmanasikārā visesāya saṃvattantī ti na yujjati desanā, hānāya saṃvattantī ti yujjati desanā. Upekkhāsatipārisuddhisahagatā vā saññāmanasikārā hānāya saṃvattantī ti na yujjati desanā, visesāya saṃvattantī ti yujjati desanā.

150. 对正入四禅者，「与舍俱行的想作意导向胜进」之开示不适当，「导向退失」之开示适当。或者，「与空无边处俱行的想作意导向退失」之开示不适当，「导向胜进」之开示适当。

Catutthaṃ jhānaṃ samāpannassa sato upekkhāsahagatā saññāmanasikārā visesāya saṃvattantī ti na yujjati desanā, hānāya saṃvattantī ti yujjati desanā. Ākāsānañcāyatanasahagatā vā saññāmanasikārā hānāya saṃvattantī ti na yujjati desanā, visesāya saṃvattantī ti yujjati desanā.

151. 对正入空无边处者，「与色俱行的想作意导向胜进」之开示不适当，「导向退失」之开示适当。或者，「与识无边处俱行的想作意导向退失」之开示不适当，「导向胜进」之开示适当。

Ākāsānañcāyatanaṃ samāpannassa sato rūpasahagatā saññāmanasikārā visesāya saṃvattantī ti na yujjati desanā, hānāya saṃvattantī ti yujjati desanā. Viññāṇañcāyatanasahagatā vā saññāmanasikārā hānāya saṃvattantī ti na yujjati desanā, visesāya saṃvattantī ti yujjati desanā.

152. 对正入识无边处者，「与空无边处俱行的想作意导向胜进」之开示不适当，「导向退失」之开示适当。或者，「与无所有处俱行的想作意导向退失」之开示不适当，「导向胜进」之开示适当。

Viññāṇañcāyatanaṃ samāpannassa sato ākāsānañcāyatanasahagatā saññāmanasikārā visesāya saṃvattantī ti na yujjati desanā, hānāya saṃvattantī ti yujjati desanā. Ākiñcaññāyatanasahagatā vā saññāmanasikārā hānāya saṃvattantī ti na yujjati desanā, visesāya saṃvattantī ti yujjati desanā.

153. 对正入无所有处者，「与识无边处俱行的想作意导向胜进」之开示不适当，「导向退失」之开示适当。或者，「与非想非非想处俱行的想作意导向退失」之开示不适当，「导向胜进」之开示适当。

Ākiñcaññāyatanaṃ samāpannassa sato viññāṇañcāyatanasahagatā saññāmanasikārā visesāya saṃvattantī ti na yujjati desanā, hānāya saṃvattantī ti yujjati desanā. Nevasaññānāsaññāyatanasahagatā vā saññāmanasikārā hānāya saṃvattantī ti na yujjati desanā, visesāya saṃvattantī ti yujjati desanā.

154. 对正入非想非非想处者，「趋近想导向胜进」之开示不适当，「导向退失」之开示适当。或者，「与想受灭俱行的想作意导向退失」之开示不适当，「导向胜进」之开示适当。

Nevasaññānāsaññāyatanaṃ samāpannassa sato saññūpacārā visesāya saṃvattantī ti na yujjati desanā, hānāya saṃvattantī ti yujjati desanā. Saññāvedayitanirodhasahagatā vā saññāmanasikārā hānāya saṃvattantī ti na yujjati desanā, visesāya saṃvattantī ti yujjati desanā.

155. 「习于善性的心不堪引发」之开示不适当，「习于善性的心可堪引发」之开示适当。

Kallatāparicitaṃ cittaṃ na ca abhinīhāraṃ khamatī ti na yujjati desanā, kallatāparicitaṃ cittaṃ atha ca abhinīhāraṃ khamatī ti yujjati desanā.

156. 如是，一切九经应如法、如律、如大师教法，全都以「简择导引」简择后，以「所应导引」相应。

Evaṃ sabbe navasuttantā yathādhammaṃ yathāvinayaṃ yathāsatthusāsanaṃ sabbato vicayena hārena vicinitvā yuttihārena yojetabbā ti.

157. 因此，大迦旃延尊者说：

一切导引的地，以及彼等的行处⋯⋯

Ten’āha āyasmā Mahākaccāyano

“Sabbesaṃ hārānaṃ, yā bhūmi yo ca gocaro tesan” ti.

Niyutto yutti hāro.

足处导引之分别
Padaṭṭhānahāravibhaṅga

CST22

158. 这里，什么是足处导引？「胜者开示法」一颂，即此足处导引。

Tattha katamo padaṭṭhāno hāro? “Dhammaṃ deseti jino” ti, ayaṃ padaṭṭhāno hāro.

159. 开示什么？¹¹

1. 以未如实通达一切法为相者即无明，其足处为颠倒。
2. 以染著为相者即渴爱，其足处为可喜之色、愉悦之色。
3. 以愿求为相者即贪，其足处为不与取。
4. 以执取容貌、身材、相好为相者即净想，其足处为根不律仪。
5. 以接近有漏之触为相者即乐想，其足处为味著。
6. 以不随观有为之相的诸法为相者即常想，其足处为识。
7. 以不随观无常想、苦想为相者即我想，其足处为名身。

Kiṃ deseti?

1. Sabbadhamma-yāthāva-asampaṭivedha-lakkhaṇā avijjā, tassā vipallāsā padaṭṭhānaṃ.
2. Ajjhosāna-lakkhaṇā taṇhā, tassā piyarūpaṃ sātarūpaṃ padaṭṭhānaṃ.
3. Patthana-lakkhaṇo lobho, tassa adinnādānaṃ padaṭṭhānaṃ.
4. Vaṇṇa-saṇṭhāna-byañjana-ggahaṇa-lakkhaṇā subhasaññā, tassā indriyāsaṃvaro padaṭṭhānaṃ.
5. Sāsava-phassa-upagamana-lakkhaṇā sukhasaññā, tassā assādo padaṭṭhānaṃ.
6. Saṅkhata-lakkhaṇānaṃ dhammānaṃ asamanupassana-lakkhaṇā niccasaññā, tassā viññāṇaṃ padaṭṭhānaṃ.
7. Aniccasaññā-dukkhasaññā-asamanupassana-lakkhaṇā attasaññā, tassā nāmakāyo padaṭṭhānaṃ.

160.

1. 以通达一切法为相者即明，其足处为一切需知¹²。
2. 以收摄心散乱为相者即奢摩他，其足处为不净。
3. 以收摄希望界¹³为相者即无贪，其足处为戒离不与取。
4. 以无嗔害为相者即无嗔，其足处为戒离杀生。
5. 以对事物不邪行为相者即无痴，其足处为正行。
6. 以执取青瘀、脓烂为相者即不净想，其足处为厌离。
7. 以知晓有漏之触为相者即苦想，其足处为受。
8. 以随观有为之相的诸法为相者即无常想，其足处为生灭。
9. 以倾向一切法为相者即无我想，其足处为法想。

1. Sabbadhamma-sampaṭivedha-lakkhaṇā vijjā, tassā sabbaṃ neyyaṃ padaṭṭhānaṃ.
2. Cittavikkhepa-paṭisaṃharaṇa-lakkhaṇo samatho, tassa asubhā padaṭṭhānaṃ.
3. Icchāvacara-paṭisaṃharaṇa-lakkhaṇo alobho, tassa adinnādānā veramaṇī padaṭṭhānaṃ.
4. Abyāpajja-lakkhaṇo adoso, tassa pāṇātipātā veramaṇī padaṭṭhānaṃ.
5. Vatthu-avippaṭipatti-lakkhaṇo amoho, tassa sammāpaṭipatti padaṭṭhānaṃ.
6. Vinīlaka-vipubbaka-gahaṇa-lakkhaṇā asubhasaññā, tassā nibbidā padaṭṭhānaṃ.
7. Sāsava-phassa-parijānana-lakkhaṇā dukkhasaññā, tassā vedanā padaṭṭhānaṃ.
8. Saṅkhata-lakkhaṇānaṃ dhammānaṃ samanupassana-lakkhaṇā aniccasaññā, tassā uppādavayā padaṭṭhānaṃ.
9. Sabbadhamma-abhinivesa-lakkhaṇā anattasaññā, tassā dhammasaññā padaṭṭhānaṃ.

161. 种种五欲是欲贪的足处，俱色之五根是色贪的足处，六入处是有贪的足处，随观转生之有是五取蕴的足处，宿住随念是智见的足处。

Pañca kāmaguṇā kāmarāgassa padaṭṭhānaṃ, pañcindriyāni rūpīni rūparāgassa padaṭṭhānaṃ, chaṭṭhāyatanaṃ bhavarāgassa padaṭṭhānaṃ, nibbattabhavānupassitā pañcannaṃ upādānakkhandhānaṃ padaṭṭhānaṃ, pubbenivāsānussati ñāṇadassanassa padaṭṭhānaṃ.

162. 信以决定为相，并以信解为现起，净喜以不污浊为相，并以净喜为现起。以信任为相者即信，其足处为不坏净。以不污浊为相者即净喜，其足处为信。

Okappana-lakkhaṇā saddhā adhimutti-paccupaṭṭhānā ca, anāvila-lakkhaṇo pasādo sampasīdana-paccupaṭṭhāno ca. Abhipatthiyana-lakkhaṇā saddhā, tassā aveccapasādo padaṭṭhānaṃ. Anāvila-lakkhaṇo pasādo, tassa saddhā padaṭṭhānaṃ.

163. 以发起为相者即精进，其足处为正勤。以深入为相者即念，其足处为念处。以一境为相者即定，其足处为禅那。以知晓为相者即慧，其足处为诸谛。

Ārambha-lakkhaṇaṃ vīriyaṃ, tassa sammappadhānaṃ padaṭṭhānaṃ. Apilāpana-lakkhaṇā sati, tassā satipaṭṭhānaṃ padaṭṭhānaṃ. Ekagga-lakkhaṇo samādhi, tassa jhānāni padaṭṭhānaṃ. Pajānana-lakkhaṇā paññā, tassā saccāni padaṭṭhānaṃ.

164. 另一法：

1. 以味著之作意为相者即不如理作意，其足处为无明。
2. 以真谛之迷乱为相者即无明，为诸行的足处。
3. 以再有之增长为相者即诸行，为识的足处。
4. 以化生者之转生为相者即识，为名色的足处。
5. 以名身、色身之聚集为相者即名色，为六入处的足处。
6. 以根之确定为相者即六入处，为触的足处。
7. 以眼、色、识之集会为相者即触，为受的足处。
8. 以体验可意、不可意为相者即受，为爱的足处。
9. 以染著为相者即爱，为取的足处。
10. 化生者即取，为有的足处。
11. 以名身、色身之形成为相者即有，为生的足处。
12. 以蕴之显现为相者即生，为老的足处。
13. 以依持之遍熟为相者即老，为死的足处。
14. 以命根之断绝为相者即死，为忧的足处。
15. 造作努力者即忧，为悲的足处。
16. 造作悲叹者即悲，为苦的足处。
17. 身的压迫即苦，为忧的足处。
18. 心的压迫即忧，为恼的足处。
19. 造作炽燃者即恼，为有的足处。

Aparo nayo,

1. assāda-manasikāra-lakkhaṇo ayonisomanasikāro, tassa avijjā padaṭṭhānaṃ.
2. Sacca-sammohana-lakkhaṇā avijjā, sā saṅkhārānaṃ padaṭṭhānaṃ.
3. Punabbhava-virohaṇa-lakkhaṇā saṅkhārā, te viññāṇassa padaṭṭhānaṃ.
4. Opapaccayika-nibbatti-lakkhaṇaṃ viññāṇaṃ, taṃ nāmarūpassa padaṭṭhānaṃ.
5. Nāmakāya-rūpakāya-saṅghāta-lakkhaṇaṃ nāmarūpaṃ, taṃ chaḷāyatanassa padaṭṭhānaṃ.
6. Indriya-vavatthāna-lakkhaṇaṃ chaḷāyatanaṃ, taṃ phassassa padaṭṭhānaṃ.
7. Cakkhu-rūpa-viññāṇa-sannipāta-lakkhaṇo phasso, so vedanāya padaṭṭhānaṃ.
8. Iṭṭhāniṭṭha-anubhavana-lakkhaṇā vedanā, sā taṇhāya padaṭṭhānaṃ.
9. Ajjhosāna-lakkhaṇā taṇhā, sā upādānassa padaṭṭhānaṃ.
10. Opapaccayikaṃ upādānaṃ, taṃ bhavassa padaṭṭhānaṃ.
11. Nāmakāya-rūpakāya-sambhavana-lakkhaṇo bhavo, so jātiyā padaṭṭhānaṃ.
12. Khandhapātubhavana-lakkhaṇā jāti, sā jarāya padaṭṭhānaṃ.
13. Upadhi-paripāka-lakkhaṇā jarā, sā maraṇassa padaṭṭhānaṃ.
14. Jīvitindriyupaccheda-lakkhaṇaṃ maraṇaṃ, taṃ sokassa padaṭṭhānaṃ.
15. Ussukkakārako soko, so paridevassa padaṭṭhānaṃ.
16. Lālappakārako paridevo, so dukkhassa padaṭṭhānaṃ.
17. Kāyasampīḷanaṃ dukkhaṃ, taṃ domanassassa padaṭṭhānaṃ.
18. Cittasampīḷanaṃ domanassaṃ, taṃ upāyāsassa padaṭṭhānaṃ.
19. Odahanakārako upāyāso, so bhavassa padaṭṭhānaṃ.

165. 这些有分当和合转生时，即是有，为轮回的足处。

Imāni bhavaṅgāni yadā samaggāni nibbattāni bhavanti so bhavo, taṃ saṃsārassa padaṭṭhānaṃ.

166. 以出离为相者即道，为灭的足处。

Niyyānika-lakkhaṇo maggo, so nirodhassa padaṭṭhānaṃ.

167. 知津是知饮的足处，知饮是知得的足处，知得是知己的足处，知己是先前曾作福的足处，先前曾作福是住适宜处的足处，住适宜处是依止善人的足处，依止善人是自身正誓愿的足处，自身正誓愿是戒的足处，戒是无后悔的足处，无后悔是愉悦的足处，愉悦是喜的足处，喜是轻安的足处，轻安是乐的足处，乐是定的足处，定是如实知见的足处，如是知见是厌离的足处，厌离是离贪的足处，离贪是解脱的足处，解脱是解脱知见的足处。

Titthaññutā pītaññutāya padaṭṭhānaṃ, pītaññutā pattaññutāya padaṭṭhānaṃ, pattaññutā attaññutāya padaṭṭhānaṃ, attaññutā pubbekatapuññatāya padaṭṭhānaṃ, pubbekatapuññatā patirūpadesavāsassa padaṭṭhānaṃ, patirūpadesavāso sappurisūpanissayassa padaṭṭhānaṃ, sappurisūpanissayo attasammāpaṇidhānassa padaṭṭhānaṃ, attasammāpaṇidhānaṃ sīlānaṃ padaṭṭhānaṃ, sīlāni avippaṭisārassa padaṭṭhānaṃ, avippaṭisāro pāmojjassa padaṭṭhānaṃ, pāmojjaṃ pītiyā padaṭṭhānaṃ, pīti passaddhiyā padaṭṭhānaṃ, passaddhi sukhassa padaṭṭhānaṃ, sukhaṃ samādhissa padaṭṭhānaṃ, samādhi yathābhūtañāṇadassanassa padaṭṭhānaṃ, yathābhūtañāṇadassanaṃ nibbidāya padaṭṭhānaṃ, nibbidā virāgassa padaṭṭhānaṃ, virāgo vimuttiyā padaṭṭhānaṃ, vimutti vimuttiñāṇadassanassa padaṭṭhānaṃ.

168. 如是，任何依止、任何缘，这一切都是足处。

Evaṃ yo koci upanissayo yo koci paccayo, sabbo so padaṭṭhānaṃ.

169. 因此，大迦旃延尊者说：

胜者开示法⋯⋯

Ten’āha āyasmā Mahākaccāyano

“Dhammaṃ deseti jino” ti.

Niyutto padaṭṭhāno hāro.

特相导引之分别
Lakkhaṇahāravibhaṅga

CST23

170. 这里，什么是特相导引？「当一法被述说」一颂，即此特相导引。

Tattha katamo lakkhaṇo hāro? “Vuttamhi ekadhamme” ti, ayaṃ lakkhaṇo hāro.

171. 标记什么？若诸法为同一特相，当其中的一法被述说时，剩余的诸法也被述说。

Kiṃ lakkhayati? Ye dhammā eka-lakkhaṇā, tesaṃ dhammānaṃ ekasmiṃ dhamme vutte avasiṭṭhā dhammā vuttā bhavanti.

172. 好比是什么？好比世尊说：

眼者，诸比丘！为不稳定、短暂、有限、易坏，更有甚者，是苦、厄难、震动、余烬、有为、敌人之中的杀戮者。

当此眼被述说时，剩余的内入处也被述说。因何原由？因为所有六内入处以杀戮者之义为同一特相。

Yathā kiṃ bhave? Yathāha Bhagavā –

“Cakkhuṃ, bhikkhave, anavaṭṭhitaṃ ittaraṃ parittaṃ pabhaṅgu, parato dukkhaṃ byasanaṃ calanaṃ kukkuḷaṃ saṅkhāraṃ vadhakaṃ amittamajjhe”.

Imasmiṃ cakkhusmiṃ vutte avasiṭṭhāni ajjhattikāni āyatanāni vuttāni bhavanti. Kena kāraṇena? Sabbāni hi cha ajjhattikāni āyatanāni vadhakaṭṭhena eka-lakkhaṇāni.

173. 又如世尊说：

罗陀！应不顾过去色，莫欢喜未来色，对现在色，为厌离、离贪、灭、舍、遣而行道！

当此色蕴被述说时，剩余的蕴也被述说。因何原由？因为所有五蕴以在「教诫焰摩迦经¹⁴」中的杀戮者之义为同一特相。

Yathā c’āha Bhagavā –

“Atīte, Rādha, rūpe anapekkho hohi, anāgataṃ rūpaṃ mā abhinandi, paccuppannassa rūpassa nibbidāya virāgāya nirodhāya cāgāya paṭinissaggāya paṭipajja”.

Imasmiṃ rūpakkhandhe vutte avasiṭṭhā khandhā vuttā bhavanti. Kena kāraṇena? Sabbe hi pañcakkhandhā Yamakovādasutte vadhakaṭṭhena eka-lakkhaṇā vuttā.

174. 又如世尊说：

而对那些始终善精勤于身至念者，
他们不从事不应作，常行于应作。法句第 293 颂

如此在述说身至念时，受至、心至、法至念也被述说。同样，凡在述说所见、所闻或所觉时，所知也被述说。

Yathā c’āha Bhagavā –

“Yesañ ca susamāraddhā, niccaṃ kāyagatā sati;
akiccaṃ te na sevanti, kicce sātaccakārino”.

Iti kāyagatāya satiyā vuttāya vuttā bhavanti vedanāgatā sati cittagatā dhammagatā ca. Tathā yaṃ kiñci diṭṭhaṃ vā sutaṃ vā mutaṃ vā ti vutte vuttaṃ bhavati viññātaṃ.

又如世尊说：

所以，比丘！你应于身作身随观而住，热忱、正知、具念，应调伏世间贪忧！中部第 3.149 段

热忱即精进根，正知即慧根，具念即念根，应调伏世间贪忧即定根，如是，对于身作身随观而住者，四念处至于修习的圆满。因何原由？由四根同一特相故。

Yathā c’āha Bhagavā –

“Tasmātiha tvaṃ bhikkhu kāye kāyānupassī viharāhi ātāpī sampajāno satimā vineyya loke abhijjhā-domanassaṃ”.

“Ātāpī” ti vīriyindriyaṃ, “sampajāno” ti paññindriyaṃ, “satimā” ti satindriyaṃ, “vineyya loke abhijjhā-domanassan” ti samādhindriyaṃ, evaṃ kāye kāyānupassino viharato cattāro satipaṭṭhānā bhāvanāpāripūriṃ gacchanti. Kena kāraṇena? Ekalakkhaṇattā catunnaṃ indriyānaṃ.

CST24

175. 当四念处被修习时，四正勤至于修习的圆满。当四正勤被修习时，四神足至于修习的圆满。当四神足被修习时，五根至于修习的圆满。当五根被修习时，五力至于修习的圆满。当五力被修习时，七觉支至于修习的圆满。当七觉支被修习时，八支圣道至于修习的圆满，所有趣向觉悟的菩提分法都至于修习的圆满。因何原由？因为所有趣向觉悟的菩提分以出离之相为同一特相，它们由同一特相故，至于修习的圆满。

Catūsu satipaṭṭhānesu bhāviyamānesu cattāro sammappadhānā bhāvanāpāripūriṃ gacchanti. Catūsu sammappadhānesu bhāviyamānesu cattāro iddhipādā bhāvanāpāripūriṃ gacchanti. Catūsu iddhipādesu bhāviyamānesu pañcindriyāni bhāvanāpāripūriṃ gacchanti. catūsu iddhipādesu bhāvanāpāripūriṃ gacchanti. Pañcasu indriyesu bhāviyamānesu pañca balāni bhāvanāpāripūriṃ gacchanti. Pañcasu balesu bhāviyamānesu satta bojjhaṅgā bhāvanāpāripūriṃ gacchanti. Sattasu bojjhaṅgesu bhāviyamānesu ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṃ gacchati, sabbe va bodhaṅgamā dhammā bodhipakkhiyā bhāvanāpāripūriṃ gacchanti. Kena kāraṇena? Sabbe hi bodhaṅgamā bodhipakkhiyā neyyānika-lakkhaṇena eka-lakkhaṇā, te ekalakkhaṇattā bhāvanāpāripūriṃ gacchanti.

176. 如是，不善法也由同一特相故，至于舍弃、灭没。当四念处被修习时，颠倒被舍弃，且其食至于遍知，较诸取成无取，较诸轭成离轭，较诸系缚成离系，较诸漏成无漏，较诸暴流成已度，较诸箭成离箭，且其识住至于遍知，较行于非道者，不至于非道。如是，不善法也由同一特相故，至于舍弃、灭没。

Evaṃ akusalā pi dhammā ekalakkhaṇattā pahānaṃ abbhatthaṃ gacchanti. Catūsu satipaṭṭhānesu bhāviyamānesu vipallāsā pahīyanti, āhārā c’assa pariññaṃ gacchanti, upādānehi anupādāno bhavati, yogehi ca visaṃyutto bhavati, ganthehi ca vippayutto bhavati, āsavehi ca anāsavo bhavati, oghehi ca nitthiṇṇo bhavati, sallehi ca visallo bhavati, viññāṇaṭṭhitiyo c’assa pariññaṃ gacchanti, agatigamanehi na agatiṃ gacchati. Evaṃ akusalā pi dhammā ekalakkhaṇattā pahānaṃ abbhatthaṃ gacchanti.

177. 或者，在色根被开示处，色界、色蕴和色处亦在彼处被开示。

Yattha vā pana rūpindriyaṃ desitaṃ, desitā tatth’eva rūpadhātu rūpakkhandho rūpañ cāyatanaṃ.

178. 或者，在乐受被开示处，乐根、喜根和苦集圣谛亦在彼处被开示。

Yattha vā pana sukhā vedanā desitā, desitaṃ tattha sukhindriyaṃ somanassindriyaṃ dukkhasamudayo ca ariyasaccaṃ.

179. 或者，在苦受被开示处，苦根、忧根和苦圣谛亦在彼处被开示。

Yattha vā pana dukkhā vedanā desitā, desitaṃ tattha dukkhindriyaṃ domanassindriyaṃ dukkhañ ca ariyasaccaṃ.

180. 或者，在不苦不乐受被开示处，舍根和一切缘起亦在彼处被开示。因何原由？因为由不苦不乐受，无明随眠。无明缘行，行缘识，识缘名色，名色缘六入，六入缘触，触缘受，受缘爱，爱缘取，取缘有，有缘生，生缘老死，忧悲苦忧恼生起，如是成此纯苦聚之集。

Yattha vā pana adukkhamasukhā vedanā desitā, desitaṃ tattha upekkhindriyaṃ sabbo ca paṭiccasamuppādo. Kena kāraṇena? Adukkhamasukhāya hi vedanāya avijjā anuseti. Avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ soka-parideva-dukkha-domanassupāyāsā sambhavanti, evam etassa kevalassa dukkhakkhandhassa samudayo hoti.

181. 且其应以俱贪、俱嗔、俱痴的杂染分舍弃，应以离贪、离嗔、离痴的圣法舍弃。

So ca sarāga-sadosa-samoha-saṃkilesa-pakkhena hātabbo, vītarāga-vītadosa-vītamoha-ariyadhammehi hātabbo.

182. 如是，若诸法从作用、从特相、从通用、从死生为同一特相，则对这些法，当一法被述说时，剩余的诸法也被述说。

Evaṃ ye dhammā eka-lakkhaṇā kiccato ca lakkhaṇato ca sāmaññato ca cutūpapātato ca, tesaṃ dhammānaṃ ekasmiṃ dhamme vutte avasiṭṭhā dhammā vuttā bhavanti.

183. 因此，大迦旃延尊者说：

当一法被述说⋯⋯

Ten’āha āyasmā Mahākaccāyano

“Vuttamhi ekadhamme” ti.

Niyutto lakkhaṇo hāro.

四阵导引之分别
Catubyūhahāravibhaṅga

CST25

184. 这里，什么是四阵导引？即此「语言、意趣」一颂。应按文¹⁵寻求经的语言、意趣、因缘和前后的连接。

Tattha katamo catubyūho hāro? “Neruttam adhippāyo” ti ayaṃ. Byañjanena suttassa neruttañ ca adhippāyo ca nidānañ ca pubbāparasandhi ca gavesitabbo.

185. 这里，什么是语言？即关于词的语源，即从名称上对诸法的智。

Tattha katamaṃ neruttaṃ? Yā nirutti padasaṃhitā, yaṃ dhammānaṃ nāmaso ñāṇaṃ.

186. 因为当比丘知晓义之名，知晓法之名，如是如是运用之，他便被称为善巧于义，善巧于法，善巧于文，善巧于语源，善巧于前后，善巧于开示，善巧于过去之语，善巧于未来之语，善巧于现在之语，善巧于阴性之语，善巧于阳性之语，善巧于中性之语，善巧于单数之语，善巧于复数之语。所有国土的语言和所有国土的语源当如是作，此即关于词的语源。

Yadā hi bhikkhu atthassa ca nāmaṃ jānāti, dhammassa ca nāmaṃ jānāti, tathā tathā naṃ abhiniropeti, ayañ ca vuccati atthakusalo dhammakusalo byañjanakusalo niruttikusalo pubbāparakusalo desanākusalo atītādhivacanakusalo anāgatādhivacanakusalo paccuppannādhivacanakusalo itthādhivacanakusalo purisādhivacanakusalo napuṃsakādhivacanakusalo ekādhivacanakusalo anekādhivacanakusalo. Evaṃ sabbāni kātabbāni janapada-niruttāni sabbā ca janapada-niruttiyo, ayaṃ nirutti padasaṃhitā.

CST26

187. 这里，什么是意趣？

法实保护法行者，如雨季之时的大伞，
法被善行时，其利益为：法行者不入恶趣。

此处，世尊的意趣是什么？若从苦处欲解脱者，他们应是法行者——这即此处世尊的意趣。

Tattha katamo adhippāyo?

“Dhammo have rakkhati dhammacāriṃ, chattaṃ mahantaṃ yatha vassakāle ;
esānisaṃso dhamme suciṇṇe, na duggatiṃ gacchati dhammacārī” ti.

Idha Bhagavato ko adhippāyo? Ye apāyehi parimuccitukāmā bhavissanti, te dhammacārino bhavissantī ti ayaṃ ettha Bhagavato adhippāyo.

188.

好比在入口处被捉的盗贼，被自业伤害、系缚，
如是，这人类死后，在别处被自业伤害、系缚。

此处，世尊的意趣是什么？对于思所造的业、所积集的应受之苦，他将体验不可意、不愉悦的果——这即此处世尊的意趣。

“Coro yathā sandhimukhe gahīto, sakammunā haññati bajjhate ca;
evaṃ ayaṃ pecca pajā parattha, sakammunā haññati bajjhate cā” ti.

Idha Bhagavato ko adhippāyo? Sañcetanikānaṃ katānaṃ kammānaṃ upacitānaṃ dukkhavedanīyānaṃ aniṭṭhaṃ asātaṃ vipākaṃ paccanubhavissatī ti ayaṃ ettha Bhagavato adhippāyo.

189.

若以杖伤害欲求快乐的生命，
死后寻求自己的快乐时，他不得快乐。法句第 131 颂

此处，世尊的意趣是什么？若要希求快乐，他便不应作恶业——这即此处世尊的意趣。

“Sukhakāmāni bhūtāni, yo daṇḍena vihiṃsati;
attano sukham esāno, pecca so na labhate sukhan” ti.

Idha Bhagavato ko adhippāyo? Ye sukhena atthikā bhavissanti, te pāpakammaṃ na karissantī ti ayaṃ ettha Bhagavato adhippāyo.

190.

当他嗜睡、多食，辗转卧眠，
如以饲料喂养的大猪，钝人再再入胎。法句第 325 颂

此处，世尊的意趣是什么？若因老死而困苦，他应饮食知量，防护根门，前夜后夜常事醒觉，观察善法，并尊重同梵行的上座、新座、中座——这即此处世尊的意趣。

“Middhī yadā hoti mahagghaso ca, niddāyitā samparivattasāyī;
mahāvarāho va nivāpapuṭṭho, punappunaṃ gabbham upeti mando” ti.

Idha Bhagavato ko adhippāyo? Ye jarāmaraṇena aṭṭiyitukāmā bhavissanti, te bhavissanti bhojane mattaññuno indriyesu guttadvārā pubbarattāpararattaṃ jāgariyānuyogam anuyuttā vipassakā kusalesu dhammesu sagāravā ca sabrahmacārīsu theresu navesu majjhimesū ti ayaṃ ettha Bhagavato adhippāyo.

191.

无逸不死道，放逸趣死路，
无逸者不死，放逸者如尸。法句第 21 颂

此处，世尊的意趣是什么？若欲寻求不死，他应住于无逸——这即此处世尊的意趣。此即意趣。

“Appamādo amatapadaṃ, pamādo maccuno padaṃ;
appamattā na mīyanti, ye pamattā yathā matā” ti.

Idha Bhagavato ko adhippāyo? Ye amatapariyesanaṃ pariyesitukāmā bhavissanti, te appamattā viharissantī ti ayaṃ ettha Bhagavato adhippāyo. Ayaṃ adhippāyo.

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192. 这里，什么是因缘？好比那牧牛人有财者对世尊说：

有孩子的因孩子而欢喜，同样，有牛的因牛而欢喜，
因为依持是人的欢喜，若离开依持，他就不会欢喜。经集第 33 颂

世尊说：

有孩子的因孩子而忧伤，同样，有牛的因牛而忧伤，
因为依持是人的忧伤，若离开依持，他就不会忧伤。经集第 34 颂

以此事由，以此因缘，当如是知：此处，世尊说外在的资产为依持。

Tattha katamaṃ nidānaṃ? Yathā so Dhaniyo gopālako Bhagavantaṃ āha –

“Nandati puttehi puttimā, gomā gohi tath’eva nandati;
upadhī hi narassa nandanā, na hi so nandati yo nirūpadhī” ti.

Bhagavā āha –

“Socati puttehi puttimā, gopiko gohi tath’eva socati;
upadhī hi narassa socanā, na hi so socati yo nirūpadhī” ti.

Iminā vatthunā iminā nidānena evaṃ ñāyati “idha Bhagavā bāhiraṃ pariggahaṃ upadhi āhā” ti.

193. 又好比恶者魔罗令大石从耆阇崛山上掉落，世尊说：

即便令一整个耆阇崛震动，
正解脱的诸佛也毫无动摇。相应部第 4:11 经

天空或破裂，大地或震动，一切生类或许恐惧，
即便令箭在胸中颤抖，诸佛不在依持中作庇护。相应部第 4:6 经

以此事由，以此因缘，当如是知：此处，世尊说身体为依持。

Yathā ca Māro pāpimā Gijjhakūṭā pabbatā puthusilaṃ pātesi, Bhagavā āha –

“Sace pi kevalaṃ sabbaṃ, Gijjhakūṭaṃ calessasi ;
n’eva sammāvimuttānaṃ, buddhānaṃ atthi iñjitaṃ.

Nabhaṃ phaleyya ppathavī caleyya, sabbe va pāṇā uda santaseyyuṃ;
sallam pi ce urasi kampayeyyuṃ, upadhīsu tāṇaṃ na karonti buddhā” ti.

Iminā vatthunā iminā nidānena evaṃ ñāyati “idha Bhagavā kāyaṃ upadhiṃ āhā” ti.

194. 又好比说：

若铁、木生、草生者，智者不说此系缚为坚牢，
对摩尼耳环、孩子和妻妾的关切、迷恋与贪染，法句第 345 颂

以此事由，以此因缘，当如是知：此处，世尊说对外在事物的渴爱。

Yathā c’āha –

“Na taṃ daḷhaṃ bandhanam āhu dhīrā, yad āyasaṃ dāruja-pabbajañ ca ;
sārattarattā maṇikuṇḍalesu, puttesu dāresu ca yā apekkhā” ti.

Iminā vatthunā iminā nidānena evaṃ ñāyati “idha Bhagavā bāhiresu vatthūsu taṇhaṃ āhā” ti.

195. 又好比说：

智者说此系缚为坚牢、拖累、迟缓、难解脱，
切断此后，舍弃欲乐，出家而无所关切。法句第 346 颂

以此事由，以此因缘，当如是知：此处，世尊说对外在事物渴爱的舍弃。

Yathā c’āha –

“Etaṃ daḷhaṃ bandhanam āhu dhīrā, ohārinaṃ sithilaṃ duppamuñcaṃ;
etam pi chetvāna paribbajanti, anapekkhino kāmasukhaṃ pahāyā” ti.

Iminā vatthunā iminā nidānena evaṃ ñāyati “idha Bhagavā bāhiravatthukāya taṇhāya pahānaṃ āhā” ti.

196. 又好比说：

依附于身的恼患、不净、腐败、恶臭，
昼夜散发，为愚人们所欢喜。

以此事由，以此因缘，当如是知：此处，世尊说对内在事物渴爱的舍弃。

Yathā c’āha –

“Āturaṃ asuciṃ pūtiṃ, duggandhaṃ dehanissitaṃ;
paggharantaṃ divā rattiṃ, bālānaṃ abhinanditan” ti.

Iminā vatthunā iminā nidānena evaṃ ñāyati “idha Bhagavā ajjhattikavatthukāya taṇhāya pahānaṃ āhā” ti.

197. 又好比说：

自己断除爱情，如以手折秋莲，
勤修寂静之道，善逝所说涅槃。法句第 285 颂

以此事由，以此因缘，当如是知：此处，世尊说对内在事物渴爱的舍弃。此即因缘。

Yathā c’āha –

“Ucchinda sineham attano, kumudaṃ sāradikaṃ va pāṇinā;
santimaggam eva brūhaya, nibbānaṃ Sugatena desitan” ti.

Iminā vatthunā iminā nidānena evaṃ ñāyati “idha Bhagavā ajjhattikavatthukāya taṇhāya pahānaṃ āhā” ti. Idaṃ nidānaṃ.

198. 这里，什么是前后的连接？如说：

盲于爱欲，蔽以罗网，覆以渴爱之屋盖，
系缚于放逸之系缚，如筌口中的鱼，
追随着老死，如吮乳的幼犊追随着母牛。自说第 64 段

这是说欲爱。它与什么前后相应？

Tattha katamo pubbāparasandhi. Yathāha –

“Kāmandhā jālasañchannā, taṇhāchadanachāditā;
pamattabandhanā baddhā, macchā va kumināmukhe;
jarāmaraṇam anventi, vaccho khīrapako va mātaran” ti.

Ayaṃ kāmataṇhā vuttā. Sā katamena pubbāparena yujjati?

199. 如说：

贪染者不知义利，贪染者不得见法，
当贪染征服了人，此时便黑暗盲目。§68

Yathāha –

“Ratto atthaṃ na jānāti, ratto dhammaṃ na passati;
andhantamaṃ tadā hoti, yaṃ rāgo sahate naran” ti.

200. 如此，是以「盲」与「蔽」表示这渴爱。而所说的「盲于爱欲，蔽以罗网，覆以渴爱之屋盖」与所说的「贪染者不知义利，贪染者不得见法」，是以此二句的缠表示这渴爱。

Iti andhatāya ca sañchannatāya ca sā yeva taṇhā abhilapitā. Yañ c’āha “kāmandhā jālasañchannā, taṇhāchadanachāditā” ti, yañ c’āha ”ratto atthaṃ na jānāti, ratto dhammaṃ na passatī” ti, imehi padehi pariyuṭṭhānehi sā yeva taṇhā abhilapitā.

201. 制造盲目者，即苦集，且此渴爱即引起再有者。

Yaṃ andhakāraṃ, ayaṃ dukkhasamudayo, yā ca taṇhā ponobhavikā.

202. 而所说的「爱欲」即此烦恼欲。所说的「蔽以罗网」，是以这些爱欲的运用显示缠。所以，是以烦恼并以缠来说渴爱的系缚。如此等者「追随着老死」。

Yañ c’āha kāmā ti ime kilesakāmā. Yañ c’āha jālasañchannā ti tesaṃ yeva kāmānaṃ payogena pariyuṭṭhānaṃ dasseti. Tasmā kilesavasena ca pariyuṭṭhānavasena ca taṇhābandhanaṃ vuttaṃ. Ye edisikā, te jarāmaraṇaṃ anventi.

203. 此即世尊以「如是安立偈颂之力」所显示的「追随着老死」：

若其无有戏论和住立，越过缰和闩，
这牟尼离爱而行，俱有天的世间都无法了知。自说第 67 段

Ayaṃ Bhagavatā yathā-nikkhitta-gāthā-balena dassitā “jarāmaraṇam anventī” ti.

“Yassa papañcā ṭhitī ca natthi, sandānaṃ palighañ ca vītivatto;
taṃ nittaṇhaṃ muniṃ carantaṃ, na vijānāti sadevako pi loko” ti.

204. 戏论者，即爱、见、慢，且其行作即诸行。住立者，即随眠。缰者，即渴爱之缠，三十六爱网所行者。闩者，即痴。且此戏论和诸行、此住立、此缰、此闩，若超越这一切，他便被称为「离爱」。

Papañcā nāma taṇhā-diṭṭhi-mānā, tadabhisaṅkhatā ca saṅkhārā. Ṭhiti nāma anusayā. Sandānaṃ nāma taṇhāya pariyuṭṭhānaṃ, yāni chattiṃsataṇhāya jāliniyā vicaritāni. Paligho nāma moho. Ye ca papañcā saṅkhārā yā ca ṭhiti yaṃ sandānañ ca yaṃ palighañ ca yo etaṃ sabbaṃ samatikkanto, ayaṃ vuccati nittaṇho iti.

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205. 这里，缠之诸行为现法受，或次生受，或后后受，如是，渴爱给予三种果：于现法、于次生或于后后。

Tattha pariyuṭṭhāna-saṅkhārā diṭṭhadhamma-vedanīyā vā upapajja-vedanīyā vā aparāpariya-vedanīyā vā, evaṃ taṇhā tividhaṃ phalaṃ deti diṭṭhe vā dhamme upapajje vā apare vā pariyāye.

206. 如是，世尊说：

若以身、语、意造作因贪而作的业，则于现法、于次生或于后后体验其果。

此与世尊之前后相应。

Evaṃ Bhagavā āha –

“Yaṃ lobhapakataṃ kammaṃ karoti kāyena vā vācāya vā manasā vā, tassa vipākaṃ anubhoti diṭṭhe vā dhamme upapajje vā apare vā pariyāye” ti.

Idaṃ Bhagavato pubbāparena yujjati.

207. 这里，缠为现法受业，或次生受业，或后后受业，如是，业有三重异熟：于现法、于次生或于后后。

Tattha pariyuṭṭhānaṃ diṭṭhadhamma-vedanīyaṃ vā kammaṃ upapajja-vedanīyaṃ vā kammaṃ aparāpariyāya-vedanīyaṃ vā kammaṃ, evaṃ kammaṃ tidhā vipaccati diṭṭhe vā dhamme upapajje vā apare vā pariyāye.

208. 如说：

如果愚人于此成杀生者⋯⋯邪见，他于现法、于次生或于后后体验其果。

此与世尊之前后相应。

Yathāha –

“Yañ ce bālo idha pāṇātipātī hoti…pe… micchādiṭṭhi hoti, tassa diṭṭhe vā dhamme vipākaṃ paṭisaṃvedeti upapajje vā apare vā pariyāye” ti.

Idaṃ Bhagavato pubbāparena yujjati.

209. 这里，缠以省察之力被舍弃，诸行以知见之力，三十六爱行以修习之力被舍弃。如是，渴爱亦有三重被舍弃。

Tattha pariyuṭṭhānaṃ paṭisaṅkhānabalena pahātabbaṃ, saṅkhārā dassanabalena, chattiṃsa taṇhāvicaritāni bhāvanābalena pahātabbānī ti. Evaṃ taṇhā pi tidhā pahīyati.

210. 此「离爱」为有余依涅槃界。身坏为无余依涅槃界。戏论被称为随缚。

Yā nittaṇhātā ayaṃ sa-upādisesā nibbānadhātu. Bhedā kāyassa ayaṃ anupādisesā nibbānadhātu. Papañco nāma vuccati anubandho.

211. 世尊所说的

他就过去、未来、现在的眼所识而起戏论。

与世尊所说的

罗陀！应不顾过去色，莫欢喜未来色，对现在色，为厌离、离贪、灭、（舍、）遣而行道！§173

此与世尊之前后相应。

Yañ c’āha Bhagavā

“Papañceti atītānāgata-paccuppannaṃ cakkhuviññeyyaṃ rūpaṃ ārabbhā” ti.

Yañ c’āha Bhagavā –

“Atīte, Rādha, rūpe anapekkho hohi, anāgataṃ rūpaṃ mā abhinandi, paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭinissaggāya paṭipajjā” ti.

Idaṃ Bhagavato pubbāparena yujjati.

212. 此戏论、此诸行与此对过去未来现在的欢喜，为同一义。但以各别的词、各别的音节、各别的文，世尊说了无量法的开示。

Yo cāpi papañco ye ca saṅkhārā yā ca atītānāgata-paccuppannassa abhinandanā, idaṃ ekatthaṃ. Api ca aññamaññehi padehi aññamaññehi akkharehi aññamaññehi byañjanehi aparimāṇā dhammadesanā vuttā Bhagavatā.

213. 如是，将经与经联合，与前后一起相应，经得以被指示。

Evaṃ suttena suttaṃ saṃsandayitvā pubbāparena saddhiṃ yojayitvā suttaṃ niddiṭṭhaṃ bhavati.

214. 且此前后的连接有四种：义的连接、文的连接、开示的连接、义释的连接。

So cāyaṃ pubbāparo sandhi catubbidho— atthasandhi byañjanasandhi desanāsandhi niddesasandhī ti.

215. 这里，义的连接即六词：表达、阐明、揭示、分解、澄清、施设。

Tattha atthasandhi chappadāni saṅkāsanā pakāsanā vivaraṇā vibhajanā uttānīkammatā paññattī ti.

216. 文的连接即六词：音节、词、文、行相、语源、义释。

Byañjanasandhi chappadāni akkharaṃ padaṃ byañjanaṃ ākāro nirutti niddeso ti.

217. 开示的连接。

1. 不依于地禅修，而禅修者在禅修，
2. 不依于水禅修，而禅修者在禅修，
3. 不依于火禅修，而禅修者在禅修，
4. 不依于风禅修，而禅修者在禅修，
5. 不依于空无边处⋯⋯
6. 不依于识无边处⋯⋯
7. 不依于无所有处⋯⋯
8. 不依于非想非非想处⋯⋯
9. 不依于此世间⋯⋯
10. 不依于他世间禅修，而禅修者在禅修，
11. 凡此所见、所闻、所觉、所知、所得、所求、所寻、所伺、意所沉思等二者之间，亦不依于此禅修，而禅修者在禅修。

这在俱有天、魔、梵、沙门婆罗门、天人的人世间，以无所依的心禅修者，不可被知晓。好比恶者魔罗探究族姓子瞿低迦¹⁶之识时，无知无见。因为他以舍弃渴爱而越过戏论，亦不依于见。又好比瞿低迦，跋迦黎¹⁷亦如是。以不依于俱有天、魔、梵、沙门婆罗门、天人的人世间的心而禅修者，不可被知晓。此即开示的连接。

Desanāsandhi

1. na ca pathaviṃ nissāya jhāyati jhāyī jhāyati ca.
2. na ca āpaṃ nissāya jhāyati jhāyī jhāyati ca,
3. na ca tejaṃ nissāya jhāyati jhāyī jhāyati ca,
4. na ca vāyuṃ nissāya jhāyati jhāyī jhāyati ca,
5. na ca ākāsānañcāyatanaṃ nissāya…pe…
6. na ca viññāṇañcāyatanaṃ nissāya…pe…
7. na ca ākiñcaññāyatanaṃ nissāya…pe…
8. na ca nevasaññānāsaññāyatanaṃ nissāya…pe…
9. na ca imaṃ lokaṃ nissāya…pe…
10. na ca paralokaṃ nissāya jhāyati jhāyī jhāyati ca,
11. yam idaṃ ubhayam antarena diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ vitakkitaṃ vicāritaṃ manasānucintitaṃ, tam pi nissāya na jhāyati jhāyī jhāyati ca.

Ayaṃ sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anissitena cittena na ñāyati jhāyanto. Yathā Māro pāpimā Godhikassa kulaputtassa viññāṇaṃ samanvesanto na jānāti na passati. So hi papañcātīto taṇhāpahānena diṭṭhinissayo pi’ssa natthi. Yathā ca Godhikassa, evaṃ Vakkalissa. Sadevakena lokena samārakena sabrahmakena sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anissitacittā na ñāyanti jhāyamānā. Ayaṃ desanāsandhi.

218. 这里，什么是义释的连接？

1. 有所依之心应以不善分解释，无所依之心应以善分解释。
2. 有所依之心应以烦恼解释，无所依之心应以洁净解释。
3. 有所依之心应以轮回的转起解释，无所依之心应以轮回的退却解释。
4. 有所依之心应以渴爱、无明解释，无所依之心应以止、观解释。
5. 有所依之心应以无惭、无愧解释，无所依之心应以惭、愧解释。
6. 有所依之心应以无念、无正知解释，无所依之心应以念、正知解释。
7. 有所依之心应以不如理、不如理作意解释，无所依之心应以如理、如理作意解释。
8. 有所依之心应以懈怠、难教解释，无所依之心应以发起精进、易教解释。
9. 有所依之心应以无信、放逸解释，无所依之心应以信、不放逸解释。
10. 有所依之心应以不听闻正法、不律仪解释，无所依之心应以听闻正法、律仪解释。
11. 有所依之心应以贪、嗔解释，无所依之心应以无贪、无嗔解释。
12. 有所依之心应以诸盖、诸结缚解释，无所依之心应以对贪染离贪之心解脱、对无明离贪之慧解脱解释。
13. 有所依之心应以断见、常见解释，无所依之心应以有余依、无余依涅槃界解释。

此即义释的连接。

Tattha katamā niddesasandhi?

1. Nissitacittā akusalapakkhena niddisitabbā, anissitacittā kusalapakkhena niddisitabbā.
2. Nissitacittā kilesena niddisitabbā, anissitacittā vodānena niddisitabbā.
3. Nissitacittā saṃsārappavattiyā niddisitabbā, anissitacittā saṃsāranivattiyā niddisitabbā.
4. Nissitacittā taṇhāya ca avijjāya ca niddisitabbā, anissitacittā samathena ca vipassanāya ca niddisitabbā.
5. Nissitacittā ahirikena ca anottappena ca niddisitabbā, anissitacittā hiriyā ca ottappena ca niddisitabbā.
6. Nissitacittā asatiyā ca asampajaññena ca niddisitabbā, anissitacittā satiyā ca sampajaññena ca niddisitabbā.
7. Nissitacittā ayoniyā ca ayonisomanasikārena ca niddisitabbā, anissitacittā yoniyā ca yonisomanasikārena ca niddisitabbā.
8. Nissitacittā kosajjena ca dovacassena ca niddisitabbā, anissitacittā vīriyārambhena ca sovacassena ca niddisitabbā.
9. Nissitacittā assaddhiyena ca pamādena ca niddisitabbā, anissitacittā saddhāya ca appamādena ca niddisitabbā.
10. Nissitacittā asaddhammassavanena ca asaṃvaraṇena ca niddisitabbā, anissitacittā saddhammassavanena ca saṃvarena ca niddisitabbā.
11. Nissitacittā abhijjhāya ca byāpādena ca niddisitabbā, anissitacittā anabhijjhāya ca abyāpādena ca niddisitabbā.
12. Nissitacittā nīvaraṇehi ca saṃyojaniyehi ca niddisitabbā, anissitacittā rāgavirāgāya ca cetovimuttiyā avijjāvirāgāya ca paññāvimuttiyā niddisitabbā.
13. Nissitacittā ucchedadiṭṭhiyā ca sassatadiṭṭhiyā ca niddisitabbā, anissitacittā sa-upādisesāya ca anupādisesāya ca nibbānadhātuyā niddisitabbā.

Ayaṃ niddesasandhi.

219. 因此，大迦旃延尊者说：

语言、意趣⋯⋯

Ten’āha āyasmā Mahākaccāyano

“Neruttam adhippāyo” ti.

Niyutto catubyūho hāro.

回转导引之分别
Āvaṭṭahāravibhaṅga

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220. 这里，什么是回转导引？即此「在一足处中」一颂。

Tattha katamo āvaṭṭo hāro? “Ekamhi padaṭṭhāne” ti ayaṃ.

221.

你们应当发起、努力，从事于佛的教法！
应当扫荡魔军，如象扫荡苇屋。

「发起、努力」是精进的足处。「从事于佛的教法」是定的足处。「扫荡魔军，如象扫荡苇屋」是慧的足处。「发起、努力」是精进根的足处。「从事于佛的教法」是定根的足处。「扫荡魔军，如象扫荡苇屋」是慧根的足处。这些足处即开示。

“Ārambhatha nikkamatha, yuñjatha buddhasāsane;
dhunātha maccuno senaṃ, naḷāgāraṃ va kuñjaro” ti.

“Ārambhatha nikkamathā” ti vīriyassa padaṭṭhānaṃ. “Yuñjatha buddhasāsane” ti samādhissa padaṭṭhānaṃ. “Dhunātha maccuno senaṃ, naḷāgāraṃ va kuñjaro” ti paññāya padaṭṭhānaṃ. “Ārambhatha nikkamathā” ti vīriyindriyassa padaṭṭhānaṃ. “Yuñjatha buddhasāsane” ti samādhindriyassa padaṭṭhānaṃ. “Dhunātha maccuno senaṃ, naḷāgāraṃ va kuñjaro” ti paññindriyassa padaṭṭhānaṃ. Imāni padaṭṭhānāni desanā.

222. 或对未从事于修行的有情，或对正从事者，而有此发起。

Ayuñjantānaṃ vā sattānaṃ yoge, yuñjantānaṃ vā ārambho.

223. 这里，那些不从事者，他们以放逸为根而不从事。这放逸有两种：以渴爱为根者、以无明为根者。

Tattha ye na yuñjanti, te pamādamūlakā na yuñjanti. So pamādo duvidho taṇhāmūlako avijjāmūlako ca.

224. 这里，以无明为根者，即为此无知覆蔽，不知晓应知之处——五蕴是生灭法，此即以无明为根者。以渴爱为根者有三种：对未出现的财富，为遍求出现而犯放逸，对已出现的财富，出于守护、出于受用而犯放逸。此即世间的四种放逸，一种是无明的，三种是渴爱的。

Tattha avijjāmūlako yena aññāṇena nivuto ñeyyaṭṭhānaṃ nappajānāti— pañcakkhandhā uppādavayadhammā ti, ayaṃ avijjāmūlako. Yo taṇhāmūlako, so tividho anuppannānaṃ bhogānaṃ uppādāya pariyesanto pamādaṃ āpajjati, uppannānaṃ bhogānaṃ ārakkhanimittaṃ paribhoganimittañ ca pamādaṃ āpajjati. Ayaṃ loke catubbidho pamādo ekavidho avijjāya tividho taṇhāya.

225. 这里，名身是无明的足处，色身是渴爱的足处。这是何因？在俱色的有中存在染著，在无色的（有）中存在迷乱。

Tattha avijjāya nāmakāyo padaṭṭhānaṃ, taṇhāya rūpakāyo padaṭṭhānaṃ. Taṃ kissa hetu? Rūpīsu bhavesu ajjhosānaṃ, arūpīsu sammoho.

226. 这里，色身即色蕴，名身即四无色蕴。

Tattha rūpakāyo rūpakkhandho nāmakāyo cattāro arūpino khandhā.

227. 这些五蕴因何取而成有取？因渴爱与无明。

Ime pañcakkhandhā katamena upādānena sa-upādānā? Taṇhāya ca avijjāya ca.

228. 这里，渴爱为二取：欲取和戒禁取。无明为二取：见取和我语取。

Tattha taṇhā dve upādānāni kāmupādānañ ca sīlabbatupādānañ ca. Avijjā dve upādānāni diṭṭhupādānañ ca attavādupādānañ ca.

229. 以此四取，有取的诸蕴即苦。四取即集。五蕴即苦。为了遍知、舍弃彼等，世尊开示法，为遍知苦，为舍弃集。

Imehi catūhi upādānehi ye sa-upādānā khandhā, idaṃ dukkhaṃ. Cattāri upādānāni, ayaṃ samudayo. Pañcakkhandhā dukkhaṃ. Tesaṃ Bhagavā pariññāya pahānāya ca dhammaṃ deseti dukkhassa pariññāya samudayassa pahānāya.

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230. 这里，这三种以渴爱为根的放逸——对未出现的财富而遍求出现，对已出现的财富作守护和出于受用——

Tattha yo tividho taṇhāmūlako pamādo— anuppannānaṃ bhogānaṃ uppādāya pariyesati, uppannānaṃ bhogānaṃ ārakkhaṇañ ca karoti paribhoganimittañ ca,

231. 因通达此的守护、收摄，此即止。它如何得成？当他从味著、过患、出离了知爱欲的味著、过患、出离，下劣、杂染、洁净和离欲的利益。这里，这审视、考察，此即观。此二法至于修习的圆满，即止与观。当此二法被修习时，二法被舍弃，即渴爱与无明。当此二法被舍弃时，四取灭去。取灭则有灭，有灭则生灭，生灭则老死、忧悲苦忧恼灭去，如是，此纯苦聚即灭。

tassa sampaṭivedhena rakkhaṇā paṭisaṃharaṇā, ayaṃ samatho. So kathaṃ bhavati? Yadā jānāti kāmānaṃ assādañ ca assādato ādīnavañ ca ādīnavato nissaraṇañ ca nissaraṇato okārañ ca saṃkilesañ ca vodānañ ca nekkhamme ca ānisaṃsaṃ. Tattha yā vīmaṃsā upaparikkhā, ayaṃ vipassanā. Ime dve dhammā bhāvanāpāripūriṃ gacchanti samatho ca vipassanā ca. Imesu dvīsu dhammesu bhāviyamānesu dve dhammā pahīyanti taṇhā ca avijjā ca. Imesu dvīsu dhammesu pahīnesu cattāri upādānāni nirujjhanti. Upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ soka-parideva-dukkha-domanassupāyāsā nirujjhanti, evam etassa kevalassa dukkhakkhandhassa nirodho hoti.

232. 如此，前二谛即苦与集，止与观即道，有灭即涅槃，这些即四谛。因此世尊说「你们应当发起、努力」。

Iti purimakāni ca dve saccāni dukkhaṃ samudayo ca, samatho ca vipassanā ca maggo, bhavanirodho nibbānaṃ, imāni cattāri saccāni. Ten’āha Bhagavā “ārambhatha nikkamathā” ti.

233.

好比未伤及深根，树虽截断仍会再生，
如是未根除渴爱的随眠，这苦便反复生起。法句第 338 颂

此即渴爱的随眠。什么渴爱的？对有的渴爱的。此法之缘，即无明。因为无明为缘，而有对有的渴爱。此二为烦恼：渴爱和无明。此即四取。

Yathā pi mūle anupaddave daḷhe, chinno pi rukkho punar eva rūhati;
evam pi taṇhānusaye anūhate, nibbattatī dukkham idaṃ punappunaṃ.

Ayaṃ taṇhānusayo. Katamassā taṇhāya? Bhavataṇhāya. Yo etassa dhammassa paccayo ayaṃ avijjā. Avijjāpaccayā hi bhavataṇhā. Ime dve kilesā taṇhā ca avijjā ca. Tāni cattāri upādānāni.

234. 以此四取，则有取的诸蕴即苦。四取即集。五蕴即苦。为了遍知、舍弃彼等，世尊开示法，为遍知苦，为舍弃集。

Tehi catūhi upādānehi ye sa-upādānā khandhā, idaṃ dukkhaṃ. Cattāri upādānāni ayaṃ samudayo. Pañcakkhandhā dukkhaṃ. Tesaṃ Bhagavā pariññāya ca pahānāya ca dhammaṃ deseti dukkhassa pariññāya samudayassa pahānāya.

235. 以之根除渴爱随眠者，即止。以之遮止渴爱随眠之缘的无明者，即观。此二法至于修习的圆满，即止与观。

Yena taṇhānusayaṃ samūhanati, ayaṃ samatho. Yena taṇhānusayassa paccayaṃ avijjaṃ vārayati, ayaṃ vipassanā. Ime dve dhammā bhāvanāpāripūriṃ gacchanti samatho ca vipassanā ca.

236. 这里，止的果是对贪染离贪的心解脱，观的果是对无明离贪的慧解脱。

Tattha samathassa phalaṃ rāgavirāgā cetovimutti, vipassanāya phalaṃ avijjāvirāgā paññāvimutti.

237. 如此，前二谛即苦与集，止与观即道，二解脱即灭，这些即四谛。因此世尊说「好比未伤及深根」。

Iti purimakāni ca dve saccāni dukkhaṃ samudayo ca, samatho vipassanā ca maggo, dve ca vimuttiyo nirodho, imāni cattāri saccāni. Ten’āha Bhagavā “yathā pi mūle” ti.

238.

不作一切恶，而具足善，
净化自心，此即诸佛的教法。法句第 183 颂

一切恶者，即三恶行，身恶行、口恶行、意恶行。这些即十不善业道：杀生、不与取、欲邪行、妄语、两舌、恶口、绮语、贪、嗔、邪见。

“Sabbapāpassa akaraṇaṃ, kusalassa upasampadā;
sacittapariyodāpanaṃ, etaṃ buddhāna sāsanan” ti.

Sabbapāpaṃ nāma tīṇi duccaritāni kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ. Te dasa akusalakammapathā pāṇātipāto adinnādānaṃ kāmesu micchācāro musāvādo pisuṇā vācā pharusā vācā samphappalāpo abhijjhā byāpādo micchādiṭṭhi.

239. 这些为两种业：思与心所。

Tāni dve kammāni cetanā cetasikañ ca.

240. 这里，杀生、两舌、恶口，为嗔等起。不与取、欲邪行、妄语，为贪等起。绮语，为痴等起。这七种造作即思业。

Tattha yo ca pāṇātipāto yā ca pisuṇā vācā yā ca pharusā vācā, idaṃ dosasamuṭṭhānaṃ. Yañ ca adinnādānaṃ yo ca kāmesu micchācāro yo ca musāvādo, idaṃ lobhasamuṭṭhānaṃ. Yo samphappalāpo, idaṃ mohasamuṭṭhānaṃ. Imāni satta kāraṇāni cetanākammaṃ.

241. 贪，即贪不善根。嗔，即嗔不善根。邪见，即邪道。这三种造作即心所业。因此说「思业、心所业」。

Yā abhijjhā, ayaṃ lobho akusalamūlaṃ. Yo byāpādo, ayaṃ doso akusalamūlaṃ. Yā micchādiṭṭhi, ayaṃ micchāmaggo. Imāni tīṇi kāraṇāni cetasikakammaṃ. Ten’āha “cetanākammaṃ cetasikakamman” ti.

242. 当不善根得以运用，至于四种非道：由欲、由嗔、由怖、由痴。

Akusalamūlaṃ payogaṃ gacchantaṃ catubbidhaṃ agatiṃ gacchati chandā dosā bhayā mohā.

243. 这里，当由欲至于非道，此即贪等起。当由嗔至于非道，此即嗔等起。当由怖与痴至于非道，此即痴等起。

Tattha yaṃ chandā agatiṃ gacchati, idaṃ lobhasamuṭṭhānaṃ. Yaṃ dosā agatiṃ gacchati, idaṃ dosasamuṭṭhānaṃ. Yaṃ bhayā ca mohā ca agatiṃ gacchati, idaṃ mohasamuṭṭhānaṃ.

244. 这里，贪以不净被舍弃，嗔以慈，痴以慧。同样，贪以舍被舍弃，嗔以慈和悲，痴则以喜至于舍弃、灭没。因此世尊说「不作一切恶」。

Tattha lobho asubhāya pahīyati, doso mettāya, moho paññāya. Tathā lobho upekkhāya pahīyati, doso mettāya ca karuṇāya ca, moho muditāya pahānaṃ abbhatthaṃ gacchati. Ten’āha Bhagavā “sabbapāpassa akaraṇan” ti.

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245. 一切恶者，即八邪性：邪见、邪思惟、邪语、邪业、邪命、邪精进、邪念、邪定，这被称为一切恶。对这八邪性，若不行、不作、不过行，这被称为「不作一切恶」。

Sabbapāpaṃ nāma aṭṭha micchattāni micchādiṭṭhi micchāsaṅkappo micchāvācā micchākammanto micchā-ājīvo micchāvāyāmo micchāsati micchāsamādhi, idaṃ vuccati sabbapāpaṃ. Imesaṃ aṭṭhannaṃ micchattānaṃ yā akiriyā akaraṇaṃ anajjhācāro, idaṃ vuccati sabbapāpassa akaraṇaṃ.

246. 当八邪性被舍弃，则八正性成就。对于八正性，若行、作、成就，这被称为「具足善」。

Aṭṭhasu micchattesu pahīnesu aṭṭha sammattāni sampajjanti. Aṭṭhannaṃ sammattānaṃ yā kiriyā karaṇaṃ sampādanaṃ, ayaṃ vuccati kusalassa upasampadā.

247. 净化自心，即显示行过去道之修习。当心被净化时，五蕴亦被净化。因为世尊如是说：

诸比丘！为了心的清净，在如来处住梵行。

Sacittapariyodāpanan ti atītassa maggassa bhāvanākiriyaṃ dassayati. Citte pariyodāpite pañcakkhandhā pariyodāpitā bhavanti. Evañ hi Bhagavā āha

“Cetovisuddhatthaṃ, bhikkhave, Tathāgate brahmacariyaṃ vussatī” ti.

248. 净化有两种：舍弃盖与根除随眠。两种净化之地：知见之地与修习之地。

Duvidhā hi pariyodāpanā nīvaraṇappahānañ ca anusayasamugghāto ca. Dve pariyodāpanabhūmiyo dassanabhūmi ca bhāvanābhūmi ca.

249. 这里，以通达而净化者，即苦。从之净化者，即集。以之净化者，即道。所净化者，即灭。这些即四谛。因此世尊说「不作一切恶」。

Tattha yaṃ paṭivedhena pariyodāpeti, idaṃ dukkhaṃ. Yato pariyodāpeti, ayaṃ samudayo. Yena pariyodāpeti, ayaṃ maggo. Yaṃ pariyodāpitaṃ, ayaṃ nirodho. Imāni cattāri saccāni. Ten’āha Bhagavā “sabbapāpassa akaraṇan” ti.

250.

法实保护法行者，如雨季之时的大伞，
法被善行时，其利益为：法行者不入恶趣。

所谓法有两种：根律仪和道。所谓恶趣有两种：若较之人天，苦处为恶趣，若较之涅槃，则一切投生为恶趣。

“Dhammo have rakkhati dhammacāriṃ, chattaṃ mahantaṃ yatha vassakāle;
esānisaṃso dhamme suciṇṇe, na duggatiṃ gacchati dhammacārī” ti.

Dhammo nāma duvidho indriyasaṃvaro maggo ca. Duggati nāma duvidhā devamanusse vā upanidhāya apāyā duggati, nibbānaṃ vā upanidhāya sabbā upapattiyo duggati.

251. 这里，若于律仪戒行无破损者，此法的善行护其免于苦处。如世尊说：

诸比丘！具戒者有此二趣：天和人。

又如在那烂陀镇，剑缚之子伽弥尼¹⁸对世尊说：

「尊者！西方持水罐、戴苔鬘、闭水、事火的众婆罗门，他们会托举、抚慰、升死者、逝者入天界。尊者！那世尊、阿罗汉、正等正觉者能这样做，好让整个世间身坏死后投生至善趣、天界世间吗？」

「那么，伽弥尼！对此我将反问你，你怎么合适，就请怎么回答！

「你认为如何？伽弥尼！于此有人杀生、不与取、欲邪行、妄语、两舌、恶口、绮语、贪婪、嗔心、邪见，大众前来聚集，祈请、赞叹、合掌护佑：『愿此人身坏死后投生至善趣、天界世间！』你认为如何，伽弥尼！此人能否因大众的祈请、赞叹、合掌护佑，身坏死后投生至善趣、天界世间呢？」「否也，尊者！」

「伽弥尼！如同有人把巨石沉入湖底，大众前来聚集，祈请、赞叹、合掌护佑：『浮起来，石头君！漂起来，石头君！漂到陆地上来，石头君！』你认为如何，伽弥尼！此巨石能否因大众的祈请、赞叹、合掌护佑，浮起来、漂起来、漂到陆地上来呢？」「否也，尊者！」

「如是，伽弥尼！任何人杀生⋯⋯邪见，即便大众前来聚集，祈请、赞叹、合掌护佑：『愿此人身坏死后投生至善趣、天界世间！』但此人身坏死后将投生至苦处、恶趣、堕处、地狱！

「你认为如何？伽弥尼！于此有人戒离杀生、戒离不与取、戒离欲邪行、戒离妄语、戒离两舌、戒离恶口、戒离绮语、不贪婪、不嗔心、正见，大众前来聚集，祈请、赞叹、合掌护佑：『愿此人身坏死后投生至苦处、恶趣、堕处、地狱！』你认为如何，伽弥尼！此人能否因大众的祈请、赞叹、合掌护佑，身坏死后投生至苦处、恶趣、堕处、地狱呢？」「否也，尊者！」

「伽弥尼！如同有人把酥瓶或油瓶送入湖底后砸破。于此，若是砂石便会下沉，若是油酥，便会浮起。大众前来聚集，祈请、赞叹、合掌护佑：『沉下去，油酥君！没下去，油酥君！往下走啊，油酥君！』你认为如何，伽弥尼！此油酥能否因大众的祈请、赞叹、合掌护佑，沉下去、没下去、往下走呢？」「否也，尊者！」

「如是，伽弥尼！任何人戒离杀生⋯⋯正见，即便大众前来聚集，祈请、赞叹、合掌护佑：『愿此人身坏死后投生至苦处、恶趣、堕处、地狱！』但此人身坏死后将投生至善趣、天界世间！」相应部第 42:6 经

如此，法的善行护其免于苦处。

Tattha yā saṃvarasīle akhaṇḍakāritā, ayaṃ dhammo suciṇṇo apāyehi rakkhati. Evaṃ Bhagavā āha –

Dve’mā, bhikkhave, sīlavato gatiyo devā ca manussā ca.

Evañ ca Nāḷandāyaṃ nigame Asibandhakaputto Gāmaṇi Bhagavantaṃ etad avoca –

“Brāhmaṇā, bhante, pacchābhūmakā kāmaṇḍalukā sevālamālikā udakorohakā aggiparicārakā, te mataṃ kālaṅkataṃ uyyāpenti nāma, saññāpenti nāma, saggaṃ nāma okkāmenti. Bhagavā pana, bhante, arahaṃ sammāsambuddho pahoti tathā kātuṃ, yathā sabbo loko kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyā” ti.

“Tena hi, Gāmaṇi, tañ ñev’ettha paṭipucchissāmi, yathā te khameyya, tathā naṃ byākareyyāsī ti.

“Taṃ kiṃ maññasi, Gāmaṇi, idh’assa puriso pāṇātipātī adinnādāyī kāmesu micchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko, tam enaṃ mahājanakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya ‘ayaṃ puriso kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatū’ ti. Taṃ kiṃ maññasi, Gāmaṇi, api nu so puriso mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikaṃ anuparisakkanahetu vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyā” ti. “No h’etaṃ, bhante”.

“Seyyathāpi, Gāmaṇi, puriso mahatiṃ puthusilaṃ gambhīre udakarahade pakkhipeyya, tam enaṃ mahājanakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya ‘ummujja, bho puthusile, uplava bho puthusile, thalam uplava, bho puthusile’ ti. Taṃ kiṃ maññasi Gāmaṇi, api nu sā mahatī puthusilā mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikaṃ anuparisakkanahetu vā ummujjeyya vā uplaveyya vā thalaṃ vā uplaveyyā” ti. “No h’etaṃ, bhante”.

“Evam eva kho, Gāmaṇi, yo so puriso pāṇātipātī…pe… micchādiṭṭhiko, kiñcāpi naṃ mahājanakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya ‘ayaṃ puriso kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatū’ ti, atha kho so puriso kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya.

“Taṃ kiṃ maññasi, Gāmaṇi, idh’assa puriso pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesu micchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhiko, tam enaṃ mahājanakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya ‘ayaṃ puriso kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatū’ ti. Taṃ kiṃ maññasi, Gāmaṇi, api nu so puriso mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikaṃ anuparisakkanahetu vā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyā” ti. “No h’etaṃ, bhante”.

“Seyyathāpi, Gāmaṇi, puriso sappikumbhaṃ vā telakumbhaṃ vā gambhīre udakarahade ogāhetvā bhindeyya. Tatra yāssa sakkharā vā kaṭhalā, sā adhogāmī assa, yañ ca khv assa tatra sappi vā telaṃ vā, taṃ uddhaṃgāmi assa. Tam enaṃ mahājanakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya ‘osīda, bho sappitela, saṃsīda, bho sappitela, adho gaccha, bho sappitelā’ ti. Taṃ kiṃ maññasi Gāmaṇi, api nu taṃ sappitelaṃ mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikaṃ anuparisakkanahetu vā osīdeyya vā saṃsīdeyya vā adho vā gaccheyyā” ti. “No h’etaṃ, bhante”.

“Evam eva kho, Gāmaṇi, yo so puriso pāṇātipātā paṭivirato…pe… sammādiṭṭhiko, kiñcāpi naṃ mahājanakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya ‘ayaṃ puriso kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatū’ ti, atha kho so puriso kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya”.

Iti dhammo suciṇṇo apāyehi rakkhati.

252. 这里，由道的锐利、卓越故，此法的善行护其免于一切投生。如世尊说：

所以，你应守护心！以正思惟为行处，
以正见为前导，了知了生灭，
征服了昏沉睡眠，比丘能舍一切恶趣！自说第 32 经

Tattha yā maggassa tikkhatā adhimattatā, ayaṃ dhammo suciṇṇo sabbāhi upapattīhi rakkhati. Evaṃ Bhagavā āha –

“Tasmā rakkhitacitt’assa, sammāsaṅkappa-gocaro;
sammādiṭṭhi-purekkhāro, ñatvāna udayabbayaṃ;
thinamiddhābhibhū bhikkhu, sabbā duggatiyo jahe” ti.

CST32

253. 这里，恶趣之因为渴爱与无明。此即四取。

Tattha duggatīnaṃ hetu taṇhā ca avijjā ca. Tāni cattāri upādānāni.

254. 以此四取，则有取的诸蕴即苦。四取即集。五蕴即苦。为了遍知、舍弃彼等，世尊开示法，为遍知苦，为舍弃集。

Tehi catūhi upādānehi ye sa-upādānā khandhā, idaṃ dukkhaṃ. Cattāri upādānāni, ayaṃ samudayo. Pañcakkhandhā dukkhaṃ. Tesaṃ Bhagavā pariññāya ca pahānāya ca dhammaṃ deseti dukkhassa pariññāya samudayassa pahānāya.

255. 这里，渴爱的足处是俱色的五根。无明的足处是意根。

Tattha taṇhāya pañcindriyāni rūpīni padaṭṭhānaṃ. Avijjāya manindriyaṃ padaṭṭhānaṃ.

256. 守护俱色的五根者修习定，并抑止渴爱。守护意根者修习观，并抑止无明。

Pañcindriyāni rūpīni rakkhanto samādhiṃ bhāvayati, taṇhañ ca niggaṇhāti. Manindriyaṃ rakkhanto vipassanaṃ bhāvayati, avijjañ ca niggaṇhāti.

257. 以抑止渴爱，二取被舍弃，即欲取和戒禁取。以抑止无明，二取被舍弃，即见取和我语取。

Taṇhāniggahena dve upādānāni pahīyanti kāmupādānañ ca sīlabbatupādānañ ca. Avijjāniggahena dve upādānāni pahīyanti diṭṭhupādānañ ca attavādupādānañ ca.

258. 当四取被舍弃，二法至于修习的圆满，即止与观。这被称为梵行。

Catūsu upādānesu pahīnesu dve dhammā bhāvanāpāripūriṃ gacchanti samatho ca vipassanā ca. Idaṃ vuccati brahmacariyan ti.

259. 这里，梵行的果即四沙门果：须陀洹果、斯陀含果、阿那含果、最上阿罗汉果。此即四梵行之果。

Tattha brahmacariyassa phalaṃ cattāri sāmaññaphalāni sotāpattiphalaṃ sakadāgāmiphalaṃ anāgāmiphalaṃ arahattaṃ aggaphalaṃ. Imāni cattāri brahmacariyassa phalāni.

260. 如此，前二谛即苦与集，止、观与梵行即道，梵行之果及其所缘的无为界即灭，这些即四谛。因此世尊说「法实保护」。

Iti purimakāni ca dve saccāni dukkhaṃ samudayo ca, samatho ca vipassanā ca brahmacariyañ ca maggo, brahmacariyassa phalāni ca tadārammaṇā ca asaṅkhatādhātu nirodho, imāni cattāri saccāni. Ten’āha Bhagavā “dhammo have rakkhatī” ti.

261. 这里，以通达而守护者，即苦。从之守护者，即集。以之守护者，即道。所守护者，即灭。这些即四谛。

Tattha yaṃ paṭivedhena rakkhati, idaṃ dukkhaṃ. Yato rakkhati, ayaṃ samudayo. Yena rakkhati, ayaṃ maggo. Yaṃ rakkhati, ayaṃ nirodho. Imāni cattāri saccāni.

262. 因此，大迦旃延尊者说：

在一足处中⋯⋯

Ten’āha āyasmā Mahākaccāyano

“Ekamhi padaṭṭhāne” ti.

Niyutto āvaṭṭo hāro.

分解导引之分别
Vibhattihāravibhaṅga

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263. 这里，什么是分解导引？即「此导引分解法、足处与地」一颂。

Tattha katamo vibhattihāro? “Dhammañ ca padaṭṭhānaṃ bhūmiñ cā” ti.

264. 二经，即熏习分、抉择分。二行道，即福分、果分。二戒，即律仪戒、舍弃戒。

Dve suttāni vāsanābhāgiyañ ca nibbedhabhāgiyañ ca. Dve paṭipadā puññabhāgiyā ca phalabhāgiyā ca. Dve sīlāni saṃvarasīlañ ca pahānasīlañ ca.

265. 这里，世尊为福分之行道开示熏习分之经，他立于律仪戒，以此梵行成为梵行者。

Tattha Bhagavā vāsanābhāgiyaṃ suttaṃ puññabhāgiyāya paṭipadāya desayati, so saṃvarasīle ṭhito tena brahmacariyena brahmacārī bhavati.

266. 这里，世尊为果分之行道开示抉择分之经，他立于舍弃戒，以此梵行成为梵行者。

Tattha Bhagavā nibbedhabhāgiyaṃ suttaṃ phalabhāgiyāya paṭipadāya desayati, so pahānasīle ṭhito tena brahmacariyena brahmacārī bhavati.

267. 这里，什么是熏习分之经？熏习分之经者，即施论、戒论、生天之论，爱欲的过患，出离的利益。

Tattha katamaṃ vāsanābhāgiyaṃ suttaṃ? Vāsanābhāgiyaṃ nāma suttaṃ dānakathā sīlakathā saggakathā kāmānaṃ ādīnavo nekkhamme ānisaṃso ti.

268. 这里，什么是抉择分之经？抉择分之经者，即四谛之阐明。

Tattha katamaṃ nibbedhabhāgiyaṃ suttaṃ? Nibbedhabhāgiyaṃ nāma suttaṃ yā catusaccappakāsanā.

269. 在熏习分之经中，没有了知，没有道，没有果。在抉择分之经中，有了知，有道，有果。

Vāsanābhāgiye sutte natthi pajānanā, natthi maggo, natthi phalaṃ. Nibbedhabhāgiye sutte atthi pajānanā, atthi maggo, atthi phalaṃ.

270. 此即四经。对此四经，以开示、果、戒、梵行，全都以「简择导引」简择后，以「所应导引」相应，直至智之地。

Imāni cattāri suttāni. Imesaṃ catunnaṃ suttānaṃ desanāya phalena sīlena brahmacariyena sabbato vicayena hārena vicinitvā yuttihārena yojayitabbā yāvatikā ñāṇassa bhūmi.

CST34

271. 这里，什么是共通之法？二法共通，名共通和事共通，或任何其它如是等类。

Tattha katame dhammā sādhāraṇā? Dve dhammā sādhāraṇā nāmasādhāraṇā vatthusādhāraṇā ca, yaṃ vā pana kiñci aññam pi evaṃ jātiyaṃ.

272. 对邪性决定的有情与不定的有情，应以知见舍弃的烦恼为共通。对凡夫与须陀洹，欲贪、嗔恚为共通。对凡夫与阿那含，上分结为共通。圣弟子所成就的任何世间成就，这一切都以不离贪为共通。因为共通的诸法如是在彼此间不超越自他的境域，具足此诸法者亦不超越此法。这些法即共通。

Micchattaniyatānaṃ sattānaṃ aniyatānañ ca sattānaṃ dassanappahātabbā kilesā sādhāraṇā. Puthujjanassa sotāpannassa ca kāmarāgabyāpādā sādhāraṇā. Puthujjanassa anāgāmissa ca uddhaṃbhāgiyā saṃyojanā sādhāraṇā. Yaṃ kiñci ariyasāvako lokiyaṃ samāpattiṃ samāpajjati, sabbā sā avītarāgehi sādhāraṇā. Sādhāraṇā hi dhammā evaṃ aññamaññaṃ paraṃ paraṃ sakaṃ sakaṃ visayaṃ nātivattanti, yo pi imehi dhammehi samannāgato na so taṃ dhammaṃ upātivattati. Ime dhammā sādhāraṇā.

273. 这里，什么是不共通之法？有学无学、能与不能等等，应据开示来寻求。

Tattha katame dhammā asādhāraṇā? Yāva desanaṃ upādāya gavesitabbā sekkhāsekkhā bhabbābhabbā ti.

274. 对第八者与须陀洹，欲贪、嗔恚为共通，法性为不共通。对第八者与阿那含，上分结为共通，法性为不共通。对一切有学，名为共通，法性为不共通。对一切行道者，名为共通，法性为不共通。对一切有学，有学戒为共通，法性为不共通。如是，应以随观差别，据上中下来寻求。

Aṭṭhamakassa sotāpannassa ca kāmarāgabyāpādā sādhāraṇā dhammatā asādhāraṇā. Aṭṭhamakassa anāgāmissa ca uddhambhāgiyā saṃyojanā sādhāraṇā dhammatā asādhāraṇā. Sabbesaṃ sekkhānaṃ nāmaṃ sādhāraṇaṃ dhammatā asādhāraṇā. Sabbesaṃ paṭipannakānaṃ nāmaṃ sādhāraṇaṃ dhammatā asādhāraṇā. Sabbesaṃ sekkhānaṃ sekkhasīlaṃ sādhāraṇaṃ dhammatā asādhāraṇā. Evaṃ visesānupassinā hīnukkaṭṭha-majjhimaṃ upādāya gavesitabbaṃ.

275. 知见之地是进入决定的足处，修习之地是到达更高诸果的足处，苦行道迟通达是止的足处，乐行道速通达是观的足处，施所成的福行之事是从别处而来之音的共通足处，戒所成的福行之事是思所成慧的共通足处，修所成的福行之事是修所成慧的共通足处。

施所成的福行之事是从别处而来之音和闻所成慧的共通足处，戒所成的福行之事是思所成慧和如理作意的共通足处，修所成的福行之事是修所成慧和正见的共通足处。

住适宜处是远离和定的共通足处，依止善人是三不坏净和止的共通足处，自身正誓愿是惭和观的共通足处，遍舍不善是审视善和定根的共通足处，法的善说性是培植善根和果定的共通足处，僧的善行道性是僧的善性的共通足处，大师的成就是不净喜者之净喜和净喜者之增长的共通足处，无碍的波罗提木叉性是难愧畏之人折服和正派之人安住的共通足处。

Dassanabhūmi niyāmāvakkantiyā padaṭṭhānaṃ, bhāvanābhūmi uttarikānaṃ phalānaṃ pattiyā padaṭṭhānaṃ, dukkhā paṭipadā dandhābhiññā samathassa padaṭṭhānaṃ, sukhā paṭipadā khippābhiññā vipassanāya padaṭṭhānaṃ, dānamayaṃ puññakiriya-vatthu parato ghosassa sādhāraṇaṃ padaṭṭhānaṃ, sīlamayaṃ puññakiriya-vatthu cintāmayiyā paññāya sādhāraṇaṃ padaṭṭhānaṃ, bhāvanāmayaṃ puññakiriya-vatthu bhāvanāmayiyā paññāya sādhāraṇaṃ padaṭṭhānaṃ.

Dānamayaṃ puññakiriya-vatthu parato ca ghosassa sutamayiyā ca paññāya sādhāraṇaṃ padaṭṭhānaṃ, sīlamayaṃ puññakiriya-vatthu cintāmayiyā ca paññāya yoniso ca manasikārassa sādhāraṇaṃ padaṭṭhānaṃ, bhāvanāmayaṃ puññakiriya-vatthu bhāvanāmayiyā ca paññāya sammādiṭṭhiyā ca sādhāraṇaṃ padaṭṭhānaṃ.

Patirūpadesavāso vivekassa ca samādhissa ca sādhāraṇaṃ padaṭṭhānaṃ, sappurisūpanissayo tiṇṇañ ca aveccappasādānaṃ samathassa ca sādhāraṇaṃ padaṭṭhānaṃ, attasammāpaṇidhānaṃ hiriyā ca vipassanāya ca sādhāraṇaṃ padaṭṭhānaṃ, akusalapariccāgo kusalavīmaṃsāya ca samādhindriyassa ca sādhāraṇaṃ padaṭṭhānaṃ, dhammasvākkhātatā kusalamūlaropanāya ca phalasamāpattiyā ca sādhāraṇaṃ padaṭṭhānaṃ, saṅghasuppaṭipannatā saṅghasuṭṭhutāya sādhāraṇaṃ padaṭṭhānaṃ, satthusampadā appasannānañ ca pasādāya pasannānañ ca bhiyyobhāvāya sādhāraṇaṃ padaṭṭhānaṃ, appaṭihatapātimokkhatā dummaṅkūnañ ca puggalānaṃ niggahāya pesalānañ ca puggalānaṃ phāsuvihārāya sādhāraṇaṃ padaṭṭhānaṃ.

276. 因此，大迦旃延尊者说：

此导引分解法、足处⋯⋯

Ten’āha āyasmā Mahākaccāyano

“Dhammañ ca padaṭṭhānan” ti.

Niyutto vibhatti hāro.

转向导引之分别
Parivattanahāravibhaṅga

CST35

277. 这里，什么是转向导引？即「在善、不善法」一颂。

Tattha katamo parivattano hāro? “Kusalākusale dhamme” ti.

278. 对正见之人，邪见已被磨尽。而以邪见为缘生起的多种恶不善法，它们也被磨尽。以正见为缘，多种善法生成，且它们至于修习的圆满。

对正思惟之人，邪思惟已被磨尽。而以邪思惟为缘生起的多种恶不善法，它们也被磨尽。以正思惟为缘，多种善法生成，且它们至于修习的圆满。

如是，对正语、正业、正命、正精进、正念、正定、正解脱、正解脱知见之人，邪解脱知见已被磨尽。而以邪解脱知见为缘生起的多种恶不善法，它们也被磨尽。以正解脱知见为缘，多种善法生成，且它们至于修习的圆满。

Sammādiṭṭhissa purisapuggalassa micchādiṭṭhi nijjiṇṇā bhavati. Ye c’assa micchādiṭṭhipaccayā uppajjeyyuṃ aneke pāpakā akusalā dhammā, te c’assa nijjiṇṇā honti. Sammādiṭṭhipaccayā c’assa aneke kusalā dhammā sambhavanti, te c’assa bhāvanāpāripūriṃ gacchanti.

Sammāsaṅkappassa purisapuggalassa micchāsaṅkappo nijjiṇṇo bhavati. Ye c’assa micchāsaṅkappapaccayā uppajjeyyuṃ aneke pāpakā akusalā dhammā, te c’assa nijjiṇṇā honti. Sammāsaṅkappapaccayā c’assa aneke kusalā dhammā sambhavanti, te c’assa bhāvanāpāripūriṃ gacchanti.

Evaṃ sammāvācassa sammākammantassa sammā-ājīvassa sammāvāyāmassa sammāsatissa sammāsamādhissa sammāvimuttassa sammāvimuttiñāṇadassanassa purisapuggalassa micchāvimuttiñāṇadassanaṃ nijjiṇṇaṃ bhavati. Ye c’assa micchāvimuttiñāṇadassanapaccayā uppajjeyyuṃ aneke pāpakā akusalā dhammā, te c’assa nijjiṇṇā honti. Sammāvimuttiñāṇadassanapaccayā c’assa aneke kusalā dhammā sambhavanti, te c’assa bhāvanāpāripūriṃ gacchanti.

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279. 或者，对戒离杀生者，杀生被舍弃。对戒离不与取者，不与取被舍弃。对梵行者，非梵行被舍弃。对实语者，妄语被舍弃。对不两舌者，两舌被舍弃。对柔语者，恶语被舍弃。对时语者，绮语被舍弃。对不贪婪者，贪婪被舍弃。对不嗔心者，嗔被舍弃。对正见者，邪见被舍弃。

Yassa vā pāṇātipātā paṭiviratassa pāṇātipāto pahīno hoti. Adinnādānā paṭiviratassa adinnādānaṃ pahīnaṃ hoti. Brahmacārissa abrahmacariyaṃ pahīnaṃ hoti. Saccavādissa musāvādo pahīno hoti. Apisuṇavācassa pisuṇā vācā pahīnā hoti. Saṇhavācassa pharusā vācā pahīnā hoti. Kālavādissa samphappalāpo pahīno hoti. Anabhijjhālussa abhijjhā pahīnā hoti. Abyāpannacittassa byāpādo pahīno hoti. Sammādiṭṭhissa micchādiṭṭhi pahīnā hoti.

280. 且对任何指责八支圣道者，都会招致现世、如法、谴责的种种言论。

Ye ca kho keci ariyaṃ aṭṭhaṅgikaṃ maggaṃ garahanti, nesaṃ sandiṭṭhikā sahadhammikā gārayhā vādānuvādā āgacchanti.

281. 且彼等诸君指责正见之法，因此，那些邪见者应受彼等诸君的供养、赞叹。如是，彼等诸君指责正思惟、正语、正业、正命、正精进、正念、正定、正解脱、正解脱知见之法，因此，那些邪解脱知见者应受彼等诸君的供养、赞叹。

Sammādiṭṭhiñ ca te bhavanto dhammaṃ garahanti, tena hi ye micchādiṭṭhikā, tesaṃ bhavantānaṃ pujjā ca pāsaṃsā ca. Evaṃ sammāsaṅkappaṃ sammāvācaṃ sammākammantaṃ sammā-ājīvaṃ sammāvāyāmaṃ sammāsatiṃ sammāsamādhiṃ sammāvimuttiṃ sammāvimuttiñāṇadassanañ ca te bhavanto dhammaṃ garahanti, tena hi ye micchāvimuttiñāṇadassanā, tesaṃ bhavantānaṃ pujjā ca pāsaṃsā ca.

282. 且对任何作如是说「应受用爱欲、应享受爱欲、应习行爱欲、应沉湎爱欲、应修习爱欲、应多作爱欲」者，戒离爱欲便成非法。或者，对任何作如是说「从事自我折磨者为法」者，出离之法便成非法。且对任何作如是说「苦为法」者，乐之法便成非法。

Ye ca kho keci evam āhaṃsu “bhuñjitabbā kāmā, paribhuñjitabbā kāmā, āsevitabbā kāmā, nisevitabbā kāmā, bhāvayitabbā kāmā, bahulīkātabbā kāmā” ti, kāmehi veramaṇī tesaṃ adhammo. Ye vā pana keci evam āhaṃsu “attakilamathānuyogo dhammo” ti, niyyāniko tesaṃ dhammo adhammo. Ye ca kho keci evam āhaṃsu “dukkho dhammo” ti, sukho tesaṃ dhammo adhammo.

283. 或者，好比对随观一切诸行不净而住的比丘，净想被舍弃。对随观苦而住者，乐想被舍弃。对随观无常者，常想被舍弃。对随观无我想者，我想被舍弃。或者，他选择或靠近彼彼法，则彼彼法的对立面便对他因不可意而成违犯。

Yathā vā pana bhikkhuno sabbasaṅkhāresu asubhānupassino viharato subhasaññā pahīyanti. Dukkhānupassino viharato sukhasaññā pahīyanti. Aniccānupassino viharato niccasaññā pahīyanti. Anattānupassino viharato attasaññā pahīyanti. Yaṃ yaṃ vā pana dhammaṃ rocayati vā upagacchati vā, tassa tassa dhammassa yo paṭipakkho, svassa aniṭṭhato ajjhāpanno bhavati.

284. 因此，大迦旃延尊者说：

在善、不善法⋯⋯

Ten’āha āyasmā Mahākaccāyano

“Kusalākusaladhamme” ti.

Niyutto parivattano hāro.

异名导引之分别
Vevacanahāravibhaṅga

CST37

285. 这里，什么是异名导引？即「许多异名」一颂。

Tattha katamo vevacano hāro? “Vevacanāni bahūnī” ti.

286. 好比世尊以辗转的异名指示一法。如世尊说：

期望、渴望和欢喜，在众多界中的流动、住立，
从无知之根生出的渴念，一切都被我连根拔起。

Yathā ekaṃ Bhagavā dhammaṃ aññamaññehi vevacanehi niddisati. Yathāha Bhagavā –

“Āsā ca pihā abhinandanā ca, anekadhātūsu sarā patiṭṭhitā;
aññāṇamūlappabhavā pajappitā, sabbā mayā byantikatā samūlikā” ti.

287. 所谓期望，即是说对将有的义利的希求，以「它必然到来」而生起期望。

Āsā nāma vuccati yā bhavissassa atthassa āsīsanā, “avassaṃ āgamissatī” ti āsāssa uppajjati.

288. 所谓渴望，是对正在发生的义利的愿求，或者见到更好的，以「我要成为这样」而生起渴望。

Pihā nāma yā vattamānassa atthassa patthanā, seyyataraṃ vā disvā “ediso bhaveyyan” ti pihāssa uppajjati.

289. 对既得义利的维护名为欢喜，或欢喜可爱的亲属，或欢喜可爱的法，或出于不厌恶而欢喜。

Attha-nipphatti-paṭipālanā abhinandanā nāma, piyaṃ vā ñātiṃ abhinandati, piyaṃ vā dhammaṃ abhinandati, appaṭikūlato vā abhinandati.

290. 众多界，即眼界、色界、眼识界，耳界、声界、耳识界，鼻界、香界、鼻识界，舌界、味界、舌识界，身界、触界、身识界，意界、法界、意识界。

Anekadhātū ti cakkhudhātu rūpadhātu cakkhuviññāṇadhātu, sotadhātu saddadhātu sotaviññāṇadhātu, ghānadhātu gandhadhātu ghānaviññāṇadhātu, jivhādhātu rasadhātu jivhāviññāṇadhātu, kāyadhātu phoṭṭhabbadhātu kāyaviññāṇadhātu, manodhātu dhammadhātu manoviññāṇadhātu.

291. 流动，即有人倾向色，有人倾向声，有人倾向香，有人倾向味，有人倾向触，有人倾向法。

Sarā ti keci rūpādhimuttā keci saddādhimuttā keci gandhādhimuttā keci rasādhimuttā keci phoṭṭhabbādhimuttā keci dhammādhimuttā.

292. 这里，六依于俗家之忧、六依于俗家之喜、六依于出离之忧、六依于出离之喜，这二十四句¹⁹为爱分，为渴爱的异名。六依于俗家之舍，为见分。

Tattha yāni cha gehasitāni domanassāni yāni ca cha gehasitāni somanassāni yāni ca cha nekkhammasitāni domanassāni yāni ca cha nekkhammasitāni somanassāni, imāni catuvīsapadāni taṇhāpakkho, taṇhāya etaṃ vevacanaṃ. Yā cha upekkhā gehasitā, ayaṃ diṭṭhipakkho.

CST38

即此法喜、法爱、法执，以愿求的行相，为渴爱的异名。

Sā yeva patthanākārena dhammanandī dhammapemaṃ dhammajjhosānan ti taṇhāya etaṃ vevacanaṃ.

293. 心、意、识，为心的异名。

Cittaṃ mano viññāṇan ti cittassa etaṃ vevacanaṃ.

294. 意根、意界、意处、了别，为意的异名。

慧根、慧力、增上慧学、慧、慧蕴、择法觉支、智、正见、推度、观、法智、义智、类比之智、尽智、不生之智、未知当知根、已知根、具知根、眼、明、觉、宏、慧、光，或任何其它如是等类，为慧的异名。

Manindriyaṃ manodhātu manāyatanaṃ vijānanā ti manass’etaṃ vevacanaṃ.

Paññindriyaṃ paññābalaṃ adhipaññāsikkhā paññā paññākkhandho dhammavicayasambojjhaṅgo ñāṇaṃ sammādiṭṭhi tīraṇā vipassanā dhamme ñāṇaṃ atthe ñāṇaṃ anvaye ñāṇaṃ khaye ñāṇaṃ anuppāde ñāṇaṃ anaññātaññassāmītindriyaṃ aññindriyaṃ aññātāvindriyaṃ cakkhu vijjā buddhi bhūri medhā āloko, yaṃ vā pana yaṃ kiñci aññaṃ pi evaṃ jātiyaṃ, paññāya etaṃ vevacanaṃ.

295. 出世间五根都是慧。而且以主导之义为信，以发起之义为精进，以深入之义为念，以不散乱之义为定，以了知之义为慧。

Pañcindriyāni lokuttarāni, sabbā paññā. Api ca ādhipateyyaṭṭhena saddhā, ārambhaṭṭhena vīriyaṃ, apilāpanaṭṭhena sati, avikkhepaṭṭhena samādhi, pajānanaṭṭhena paññā.

296. 又好比在佛随念中所说的：

彼世尊亦即是阿罗汉、正等正觉者、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。

已得力、获无所畏、证无碍解、舍弃四轭、摆脱非道之行、已拔出箭、治愈疮伤、抚平荆棘、已消灭缠、已离束缚、解开系缚、摆脱意乐、破除黑暗、具眼、超越世间法、在可意和不可意的法中与顺逆无应、已无聚集、摆脱束缚、终止战争、更卓越者、持炬者、发光者、生辉者、除暗者、弃诤者、色无量、色不可量、色不可测、制造光明、制造光亮、制造法的光辉者，以及诸佛世尊，为佛随念的异名。

Yathā ca buddhānussatiyaṃ vuttaṃ—

Iti pi so Bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.

Bala-nipphatti-gato vesārajja-ppatto adhigata-ppaṭisambhido catuyoga-vippahīno agatigamana-vītivatto uddhaṭasallo nirūḷhavaṇo madditakaṇḍako nibbāpita-pariyuṭṭhāno bandhanātīto gantha-viniveṭhano ajjhāsaya-vītivatto bhinnandhakāro cakkhumā lokadhamma-samatikkanto anurodha-virodha-vippayutto iṭṭhāniṭṭhesu dhammesu asaṅkhepagato bandhanātivatto ṭhapita-saṅgāmo abhikkantataro ukkādharo ālokakaro pajjotakaro tamonudo raṇañjaho aparimāṇa-vaṇṇo appameyya-vaṇṇo asaṅkheyya-vaṇṇo ābhaṃkaro pabhaṃkaro dhammobhāsa-pajjotakaro ti ca buddhā bhagavanto ti ca buddhānussatiyā etaṃ vevacanaṃ.

297. 又好比在法随念中所说的：

法由世尊善说，自见、无时、来见、引导、智者各自证知。

此即是，磨碎㤭慢、调伏渴望、根除执著、断除流转、空性、极其难得、爱尽、离贪、灭、涅槃。

无为、无尽且无漏，真实、彼岸、微妙、极难得见，
不朽、坚牢、不毁，无见、离戏论、寂静。

不死、高贵、幸福且安稳，爱尽、惊异且希有，
无灾、无灾之法，这涅槃由善逝开示。

不生、不成且无祸害，无作、无忧且离忧，
无厄、无厄之法，这涅槃由善逝开示。

甚深而难见，更上而无上，
无等、无对等，即说是最胜、最优。

洞窟、庇护、无诤、无秽、无污，它被称为无垢，
洲、乐、无量、住立，即是说无所牵绊、无戏论。

为法随念的异名。

Yathā ca dhammānussatiyaṃ vuttaṃ—

Svākkhāto Bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhi.

Yad idaṃ madanimmadano pipāsavinayo ālayasamugghāṭo vaṭṭūpacchedo suññato atidullabho taṇhakkhayo virāgo nirodho nibbānaṃ.

“Asaṅkhataṃ anantaṃ anāsavañ ca, saccañ ca pāraṃ nipuṇaṃ sududdasaṃ;
ajajjaraṃ dhuvaṃ apalokitaṃ, anidassanaṃ nippapañca santaṃ.

“Amataṃ paṇītañ ca sivañ ca khemaṃ, taṇhākkhayo acchariyañ ca abbhutaṃ;
anītikaṃ anītikadhammaṃ, nibbānam etaṃ sugatena desitaṃ.

“Ajātaṃ abhūtaṃ anupaddavañ ca, akataṃ asokañ ca atho visokaṃ;
anūpasaggaṃ’nupasaggadhammaṃ, nibbānam etaṃ sugatena desitaṃ.

“Gambhīrañ c’eva duppassaṃ, uttarañ ca anuttaraṃ;
asamaṃ appaṭisamaṃ, jeṭṭhaṃ seṭṭhan ti vuccati.

“Leṇañ ca tāṇaṃ araṇaṃ anaṅgaṇaṃ, akācam etaṃ vimalan ti vuccati;
dīpo sukhaṃ appamāṇaṃ patiṭṭhā, akiñcanaṃ appapañcan ti vuttan” ti.

dhammānussatiyā etaṃ vevacanaṃ.

298. 又好比在僧随念中所说的：

善行道、正直行道、如理行道、正当行道，此即是四双八辈，这世尊的声闻众是应供养者、应供奉者、应施者、应合掌者，为世间无上的福田。

具足戒、具足定、具足慧、具足解脱、具足解脱知见，有情的精髓，有情的醍醐，有情的精选，有情的柱石，有情的香与花，应受人天的供养，为僧随念的异名。

Yathā ca saṅghānussatiyaṃ vuttaṃ—

Suppaṭipanno ujuppaṭipanno ñāyappaṭipanno sāmīcippaṭipanno yad idaṃ cattāri purisayugāni aṭṭha purisapuggalā esa Bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.

Sīlasampanno samādhisampanno paññāsampanno vimuttisampanno vimuttiñāṇadassanasampanno sattānaṃ sāro sattānaṃ maṇḍo sattānaṃ uddhāro sattānaṃ esikā sattānaṃ surabhi-pasūnaṃ pujjo devānañ ca manussānañ cā ti saṅghānussatiyā etaṃ vevacanaṃ.

299. 又好比在戒随念中所说的：

任何戒，无破损、无穿孔、无斑点、无杂色、圣、圣者所爱、自由、智者所赞、无执取、导向于定。

且戒以装饰头首而为庄严，戒以超越一切不幸之义而为伏藏，戒以中的而为技艺，戒以不违犯之义而为界限，戒以断绝困苦之义而为谷物，戒以观察法而为镜子，戒以观察之义而为阁楼，且戒以甘露为终了，事关一切地，为戒随念的异名。

Yathā ca sīlānussatiyaṃ vuttaṃ—

Yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni ariyāni ariyakantāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhi-saṃvattanikāni.

Alaṅkāro ca sīlaṃ uttamaṅgopasobhaṇatāya, nidhānañ ca sīlaṃ sabba-dobhagga-samatikkamanaṭṭhena, sippañ ca sīlaṃ akkhaṇavedhitāya, velā ca sīlaṃ anatikkamanaṭṭhena, dhaññañ ca sīlaṃ daliddopacchedanaṭṭhena, ādāso ca sīlaṃ dhammavolokanatāya, pāsādo ca sīlaṃ volokanaṭṭhena, sabbabhūmānuparivatti ca sīlaṃ amatapariyosānan ti sīlānussatiyā etaṃ vevacanaṃ.

300. 又好比在舍随念中所说的：

尔时，圣弟子居于俗家，是放舍者、净手者、喜舍与者、有求必应者、喜分施者。

为舍随念的异名。

Yathā ca cāgānussatiyaṃ vuttaṃ—

Yasmiṃ samaye ariyasāvako agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato ti.

cāgānussatiyā etaṃ vevacanaṃ.

301. 因此，大迦旃延尊者说：

然后，经中说了一法的许多异名⋯⋯

Ten’āha āyasmā Mahākaccāyano

“Vevacanāni bahūnī” ti.

Niyutto vevacano hāro.

施设导引之分别
Paññattihāravibhaṅga

CST39

302. 这里，什么是施设导引？即「世尊以各种施设开示一法」一颂。

Tattha katamo paññattihāro? “Ekaṃ Bhagavā dhammaṃ paññattīhi vividhāhi desetī” ti.

303. 凡论本性的开示，此即安立施设。那什么是论本性的开示？四谛。如世尊说「此是苦」。此施设是对五蕴、六界、十八界、十二处、十根的安立施设。

Yā pakatikathāya desanā, ayaṃ nikkhepapaññatti. Kā ca pakatikathāya desanā? Cattāri saccāni. Yathā Bhagavā āha “idaṃ dukkhan” ti. Ayaṃ paññatti pañcannaṃ khandhānaṃ channaṃ dhātūnaṃ aṭṭhārasannaṃ dhātūnaṃ dvādasannaṃ āyatanānaṃ dasannaṃ indriyānaṃ nikkhepapaññatti.

304.

诸比丘！若于段食有贪染、有欢喜、有渴爱，则识于此住而增长。识住而增长之处，便有名色的显现。名色显现之处，便有诸行的增长。诸行增长之处，便有将来再有之转生。将来再有转生之处，便有将来的生老死。将来生老死之处，我说，诸比丘！他便有忧、有悲、有恼。

诸比丘！若于触食⋯⋯意思食⋯⋯识食⋯⋯

Kabaḷīkāre ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ. Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi. Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti. Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sadaraṃ sa-upāyāsan ti vadāmi.

Phasse ce…pe… manosañcetanāya ce, bhikkhave, āhāre. Viññāṇe ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ. Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi. Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti. Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sadaraṃ sa-upāyāsan ti vadāmi.

305. 这是苦与集的生起施设。

Ayaṃ pabhavapaññatti dukkhassa ca samudayassa ca.

306.

诸比丘！若于段食无贪染、无欢喜、无渴爱，则识于此不住而无增长。识不住而无增长之处，便无名色的显现。名色不显现之处，便无诸行的增长。诸行不增长之处，便无将来再有之转生。无将来再有转生之处，便无将来的生老死。无将来生老死之处，我说，诸比丘！他便无忧、无悲、无恼。

诸比丘！若于触食⋯⋯意思食⋯⋯识食无贪染⋯⋯

Kabaḷīkāre ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṃ tattha viññāṇaṃ avirūḷhaṃ. Yattha appatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ, natthi tattha nāmarūpassa avakkanti. Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṃ vuddhi. Yattha natthi saṅkhārānaṃ vuddhi, natthi tattha āyatiṃ punabbhavābhinibbatti. Yattha natthi āyatiṃ punabbhavābhinibbatti, natthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha natthi āyatiṃ jātijarāmaraṇaṃ, asokaṃ taṃ, bhikkhave, adaraṃ anupāyāsan ti vadāmi.

Phasse ce…pe… manosañcetanāya ce, bhikkhave, āhāre. Viññāṇe ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṃ tattha viññāṇaṃ avirūḷhaṃ. Yattha appatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ, natthi tattha nāmarūpassa avakkanti. Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṃ vuddhi. Yattha natthi saṅkhārānaṃ vuddhi, natthi tattha āyatiṃ punabbhavābhinibbatti. Yattha natthi āyatiṃ punabbhavābhinibbatti, natthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha natthi āyatiṃ jātijarāmaraṇaṃ, asokaṃ taṃ, bhikkhave, adaraṃ anupāyāsan ti vadāmi.

307. 这是苦的遍知施设，集的舍弃施设，道的修习施设，灭的证得施设。

Ayaṃ pariññāpaññatti dukkhassa, pahānapaññatti samudayassa, bhāvanāpaññatti maggassa, sacchikiriyāpaññatti nirodhassa.

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308.

诸比丘！应修习定！诸比丘！不放逸、贤明、具念、等持的比丘如实了知。那他如实了知什么？他如实了知「眼无常」，他如实了知「色无常」，他如实了知「眼识无常」，他如实了知「眼触无常」，他如实了知「即此眼触为缘生起的受，若苦若乐，若不苦不乐，彼亦无常」。

他如实了知「耳⋯⋯鼻⋯⋯舌⋯⋯身⋯⋯意无常⋯⋯」。

Samādhiṃ, bhikkhave, bhāvetha. Appamatto nipako sato, samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānāti. Kiñca yathābhūtaṃ pajānāti? “Cakkhu aniccan” ti yathābhūtaṃ pajānāti, “rūpā aniccā” ti yathābhūtaṃ pajānāti, “cakkhuviññāṇaṃ aniccan” ti yathābhūtaṃ pajānāti, “cakkhusamphasso anicco” ti yathābhūtaṃ pajānāti, “yam p’idaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tam pi aniccan” ti yathābhūtaṃ pajānāti.

Sotaṃ…pe… ghānaṃ…pe… jivhā…pe… kāyo…pe… “mano anicco” ti yathābhūtaṃ pajānāti, “dhammā aniccā” ti yathābhūtaṃ pajānāti, “manoviññāṇaṃ aniccan” ti yathābhūtaṃ pajānāti, “manosamphasso anicco” ti yathābhūtaṃ pajānāti, “yam p’idaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tam pi aniccan” ti yathābhūtaṃ pajānāti.

309. 这是道的修习施设，苦的遍知施设，集的舍弃施设，灭的证得施设。

Ayaṃ bhāvanāpaññatti maggassa, pariññāpaññatti dukkhassa, pahānapaññatti samudayassa, sacchikiriyāpaññatti nirodhassa.

310.

对色，罗陀！应驱散、驱赶、摧破，离于嬉戏！应以慧为爱尽而行道！由爱尽而苦尽，由苦尽而涅槃。

对受⋯⋯想⋯⋯诸行⋯⋯识⋯⋯

Rūpaṃ, Rādha, vikiratha vidhamatha viddhaṃsetha vikīḷaniyaṃ karotha, paññāya taṇhakkhayāya paṭipajjatha. Taṇhakkhayā dukkhakkhayo, dukkhakkhayā nibbānaṃ.

Vedanaṃ…pe… saññaṃ…pe… saṅkhāre viññāṇaṃ vikiratha vidhamatha viddhaṃsetha vikīḷaniyaṃ karotha, paññāya taṇhakkhayāya paṭipajjatha. Taṇhakkhayā dukkhakkhayo, dukkhakkhayā nibbānaṃ.

311. 这是灭的灭施设，味著的厌离施设，苦的遍知施设，集的舍弃施设，道的修习施设，灭的证得施设。

Ayaṃ nirodhapaññatti nirodhassa, nibbidāpaññatti assādassa, pariññāpaññatti dukkhassa, pahānapaññatti samudayassa, bhāvanāpaññatti maggassa, sacchikiriyāpaññatti nirodhassa.

312.

他如实了知「此是苦」，如实了知「此是苦集」，如实了知「此是苦灭」，如实了知「此是趣向苦灭的行道」。

So “idaṃ dukkhan” ti yathābhūtaṃ pajānāti, “ayaṃ dukkhasamudayo” ti yathābhūtaṃ pajānāti, “ayaṃ dukkhanirodho” ti yathābhūtaṃ pajānāti “ayaṃ dukkhanirodhagāminī paṭipadā” ti yathābhūtaṃ pajānāti.

313. 这是诸谛的通达施设，知见之地的安立施设，道的修习施设，须陀洹果的证得施设。

Ayaṃ paṭivedhapaññatti saccānaṃ, nikkhepapaññatti dassanabhūmiyā, bhāvanāpaññatti maggassa, sacchikiriyāpaññatti sotāpattiphalassa.

314.

他如实了知「这些是漏」，如实了知「此是漏集」，如实了知「此是漏灭」，如实了知「此是趣向漏灭的行道」，如实了知「这些漏无余灭去」。

So “ime āsavā” ti yathābhūtaṃ pajānāti, “ayaṃ āsavasamudayo” ti yathābhūtaṃ pajānāti, “ayaṃ āsavanirodho” ti yathābhūtaṃ pajānāti, “ayaṃ āsavanirodhagāminī paṭipadā” ti yathābhūtaṃ pajānāti, “ime āsavā asesaṃ nirujjhantī” ti yathābhūtaṃ pajānāti.

315. 这是漏尽智的生起施设，无生智的机会施设，道的修习施设，苦的遍知施设，集的舍弃施设，精进的发起施设，蝇卵的清除施设，修习之地的安立施设，恶不善法的毁坏施设。

Ayaṃ uppādapaññatti khaye ñāṇassa, okāsapaññatti anuppāde ñāṇassa, bhāvanāpaññatti maggassa, pariññāpaññatti dukkhassa, pahānapaññatti samudayassa, ārambhapaññatti vīriyindriyassa, āsāṭanapaññatti āsāṭikānaṃ, nikkhepapaññatti bhāvanābhūmiyā, abhinighātapaññatti pāpakānaṃ akusalānaṃ dhammānaṃ.

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316.

「此是苦」，诸比丘！我于先前未闻之法生起眼，生起智，生起慧，生起明，生起光。
「此是苦集」，诸比丘！我⋯⋯
「此是苦灭」，诸比丘！我⋯⋯
「此是趣向苦灭的行道」，诸比丘！我⋯⋯

“Idaṃ dukkhan” ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
“Ayaṃ dukkhasamudayo” ti me, bhikkhave…pe….
“Ayaṃ dukkhanirodho” ti me, bhikkhave…pe….
“Ayaṃ dukkhanirodhagāminī paṭipadā” ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

317. 这是诸谛的开示施设，闻所成慧的安立施设，未知当知根的证得施设，法论的转起施设。

Ayaṃ desanāpaññatti saccānaṃ, nikkhepapaññatti sutamayiyā paññāya, sacchikiriyāpaññatti anaññātaññassāmītindriyassa, pavattanāpaññatti dhammacakkassa.

318.

「此苦应遍知」，诸比丘！我于先前未闻之法生起眼，生起智，生起慧，生起明，生起光。
「此苦集应舍弃」，诸比丘！我⋯⋯
「此苦灭应证得」，诸比丘！我⋯⋯
「此趣向苦灭的行道应修习」，诸比丘！我⋯⋯

“Taṃ kho pan’idaṃ dukkhaṃ pariññeyyan” ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
“So kho panāyaṃ dukkhasamudayo pahātabbo” ti me, bhikkhave…pe…
“So kho panāyaṃ dukkhanirodho sacchikātabbo” ti me, bhikkhave…pe…
“Sā kho panāyaṃ dukkhanirodhagāminī paṭipadā bhāvetabbā” ti me, bhikkhave pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

319. 这是道的修习施设，思所成慧的安立施设，已知根的证得施设。

Ayaṃ bhāvanāpaññatti maggassa, nikkhepapaññatti cintāmayiyā paññāya, sacchikiriyāpaññatti aññindriyassa.

320.

「此苦已遍知」，诸比丘！我于先前未闻之法生起眼，生起智，生起慧，生起明，生起光。
「此苦集已舍弃」，诸比丘！我⋯⋯
「此苦灭已证得」，诸比丘！我⋯⋯
「此趣向苦灭的行道已修习」，诸比丘！我⋯⋯

“Taṃ kho pan’idaṃ dukkhaṃ pariññātan” ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
“So kho panāyaṃ dukkhasamudayo pahīno” ti me, bhikkhave…pe…
“So kho panāyaṃ dukkhanirodho sacchikato” ti me, bhikkhave…pe…
“Sā kho panāyaṃ dukkhanirodhagāminī paṭipadā bhāvitā” ti me, bhikkhave pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

321. 这是道的修习施设，修所成慧的安立施设，具知根的证得施设，法轮的转起施设。

Ayaṃ bhāvanāpaññatti maggassa, nikkhepapaññatti bhāvanāmayiyā paññāya, sacchikiriyāpaññatti aññātāvino indriyassa, pavattanāpaññatti dhammacakkassa.

322.

等与无等的生成，牟尼舍弃了有行，
喜悦于内在、等持，他破碎了如铠甲般的自我的生成。²⁰相应部第 51:10 经

“Tulam atulañ ca sambhavaṃ, bhavasaṅkhāram avassaji muni;
ajjhattarato samāhito, abhindi kavacam iv’attasambhavan” ti.

323. 「等」是行界，「无等」是涅槃界，等与无等的生成，是一切法的通达施设，法无碍解的安立施设。

“Tulan” ti saṅkhāradhātu, “atulan” ti nibbānadhātu, “tulam atulañ ca sambhavan” ti abhiññāpaññatti sabbadhammānaṃ, nikkhepapaññatti dhammapaṭisambhidāya.

324. 牟尼舍弃了有行，是集的遍舍施设，苦的遍知施设。

“Bhavasaṅkhāram avassaji munī” ti pariccāgapaññatti samudayassa, pariññāpaññatti dukkhassa.

325. 喜悦于内在、等持，是身至念的修习施设，心一境性的住立施设。

“Ajjhattarato samāhito” ti bhāvanāpaññatti kāyagatāya satiyā, ṭhitipaññatti cittekaggatāya.

326. 他破碎了如铠甲般的自我的生成，是心的厌离施设，一切知的取著施设，无明蛋壳的破裂施设。因此世尊说「等与无等的生成」。

“Abhindi kavacam iv’attasambhavan” ti abhinibbidāpaññatti cittassa, upādānapaññatti sabbaññutāya, padālanāpaññatti avijjaṇḍakosānaṃ. Ten’āha Bhagavā “tulam atulañ ca sambhavan” ti.

327.

若他看见了由之而来的苦，这人如何会倾向于爱欲？
既了知到爱欲是对世间的染著，具念者应为调伏彼等而修学！相应部第 4:20 经

Yo dukkham addakkhi yatonidānaṃ, kāmesu so jantu kathaṃ nameyya;
kāmā hi loke saṅgo ti ñatvā, tesaṃ satīmā vinayāya sikkhe ti.

328. 苦，是苦的异名施设和遍知施设。

Yo dukkhan ti vevacanapaññatti ca dukkhassa pariññāpaññatti ca.

329. 由之而来，是集的生起施设和舍弃施设。

“Yatonidānan” ti pabhavapaññatti ca samudayassa pahānapaññatti ca.

330. 看见，是智眼的异名施设和通达施设。

“Addakkhī” ti vevacanapaññatti ca ñāṇacakkhussa paṭivedhapaññatti ca.

331. 这人如何会倾向于爱欲，是欲爱的异名施设和执著施设。

“Kāmesu so jantu kathaṃ nameyyā” ti vevacanapaññatti ca kāmataṇhāya abhinivesapaññatti ca.

332. 既了知到爱欲是对世间的染著，是对爱欲从怨敌的知见施设。因为爱欲如炭坑，如肉片，似大火，如悬崖和蛇。

“Kāmā hi loke saṅgo ti ñatvā” ti paccatthikato dassanapaññatti kāmānaṃ. Kāmā hi aṅgārakāsūpamā maṃsapesūpamā pāvakakappā papāta-uragopamā ca.

333. 具念者⋯⋯彼等，是舍弃的减损施设，身至念的安立施设，道的修习施设。

“Tesaṃ satīmā” ti apacayapaññatti pahānāya, nikkhepapaññatti kāyagatāya satiyā, bhāvanāpaññatti maggassa.

334. 为调伏而修学，是调伏贪、嗔、痴的通达施设。

“Vinayāya sikkhe” ti paṭivedhapaññatti rāgavinayassa dosavinayassa mohavinayassa.

335. 人，是修行者的异名施设。

“Jantū” ti vevacanapaññatti yogissa.

336. 因为当修行者了知到「爱欲是染著」，他便为不生爱欲而令生善法，他为未生善法的生起而精进。这是获证未证的精进施设，不满足此岸的安立施设。

Yadā hi yogī kāmā saṅgo ti pajānāti, so kāmānaṃ anuppādāya kusale dhamme uppādayati, so anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya vāyamati. Ayaṃ vāyāmapaññatti appattassa pattiyā, nikkhepapaññatti oramattikāya asantuṭṭhiyā.

337. 这里，「他为已生善法的住立而精进」，是修习的不放逸施设，精进根的安立施设，善法的守护施设，增上心学的住立施设。因此，世尊说「若他看见了由之而来的苦」。

Tattha “so uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā vāyamatī” ti ayaṃ appamādapaññatti bhāvanāya, nikkhepapaññatti vīriyindriyassa, ārakkhapaññatti kusalānaṃ dhammānaṃ, ṭhitipaññatti adhicittasikkhāya. Ten’āha Bhagavā “yo dukkham addakkhi yatonidānan” ti.

338.

被痴束缚的世间，看来像是尚可，
被依持束缚的愚人，被黑暗包围，
看似无光，对于见者，一无牵绊。自说第 70 段

“Mohasambandhano loko, bhabbarūpo va dissati;
upadhibandhano bālo, tamasā parivārito;
assirī viya khāyati, passato natthi kiñcanan” ti.

339. 被痴束缚的世间，是颠倒的开示施设。

“Mohasambandhano loko” ti desanāpaññatti vipallāsānaṃ.

340. 看来像是尚可，是世间的颠倒施设。

“Bhabbarūpo va dissatī” ti viparītapaññatti lokassa.

341. 被依持束缚的愚人，是恶希望界的发生施设，缠的作用施设，烦恼的力量施设，诸行的增长施设。

“Upadhibandhano bālo” ti pabhavapaññatti pāpakānaṃ icchāvacarānaṃ, kiccapaññatti pariyuṭṭhānānaṃ, balavapaññatti kilesānaṃ, virūhanāpaññatti saṅkhārānaṃ.

342. 被黑暗包围，是无明黑暗的开示施设和异名施设。

“Tamasā parivārito” ti desanāpaññatti avijjandhakārassa vevacanapaññatti ca.

343. 看似无光，是天眼的知见施设，慧眼的安立施设。

“Assirī viya khāyatī” ti dassanapaññatti dibbacakkhussa, nikkhepapaññatti paññācakkhussa.

344. 对于见者，一无牵绊，是有情的通达施设。贪是牵绊，嗔是牵绊，痴是牵绊。因此，世尊说「被痴束缚的世间」。

“Passato natthi kiñcanan” ti paṭivedhapaññatti sattānaṃ. Rāgo kiñcanaṃ doso kiñcanaṃ moho kiñcanaṃ. Ten’āha Bhagavā “mohasambandhano loko” ti.

345.

诸比丘！存在无生、无存、无作、无为。诸比丘！若不存在无生、无存、无作、无为，则于此无有生、存、作、为的出离可知。诸比丘！因为存在无生、无存、无作、无为，所以有生、存、作、为的出离可知。

“Atthi, bhikkhave, ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ. No ce taṃ, 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.

346. 诸比丘！若不存在无生、无存、无作、无为，是涅槃的开示施设和异名施设。

“No ce taṃ, bhikkhave, abhavissa ajātaṃ abhūtaṃ akataṃ asaṅkhatan” ti desanāpaññatti nibbānassa vevacanapaññatti ca.

347. 则于此无有生、存、作、为的出离可知，是有为的异名施设和示例施设²¹。

“Nayidha jātassa bhūtassa katassa saṅkhatassa nissaraṇaṃ paññāyethā” ti vevacanapaññatti saṅkhatassa upanayanapaññatti ca.

348. 因为存在无生、无存、无作、无为，是涅槃的异名施设和显明施设。

“Yasmā ca kho, bhikkhave, atthi ajātaṃ abhūtaṃ akataṃ asaṅkhatan” ti vevacanapaññatti nibbānassa jotanāpaññatti ca.

349. 所以有生、存、作、为的出离可知，这是涅槃的异名施设，道的出离施设，从轮回的出离施设。因此，世尊说「诸比丘！若不存在⋯⋯」。

“Tasmā jātassa bhūtassa katassa saṅkhatassa nissaraṇaṃ paññāyatī” ti, ayaṃ vevacanapaññatti nibbānassa, niyyānikapaññatti maggassa, nissaraṇapaññatti saṃsārato. Ten’āha Bhagavā “no ce taṃ, bhikkhave, abhavissā” ti.

350. 因此，大迦旃延尊者说：

世尊以各种施设开示一法⋯⋯

Ten’āha āyasmā Mahākaccāyano

“Ekaṃ Bhagavā dhammaṃ, paññattīhi vividhāhi desetī” ti.

Niyutto paññatti hāro.

归纳导引之分别
Otaraṇahāravibhaṅga

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351. 这里，什么是归纳导引？即「缘起与⋯⋯」一颂。

Tattha katamo otaraṇo hāro? “Yo ca paṭiccuppādo” ti.

352.

解脱于上、下、一切处，不见「我是此」，
如是，解脱者便度过了前未曾度的暴流，向着无再有。自说第 61 段

“Uddhaṃ adho sabbadhi vippamutto, ayaṃ ahasmī ti anānupassī;
evaṃ vimutto udatāri oghaṃ, atiṇṇapubbaṃ apunabbhavāyā” ti.

353. 上即色界、无色界。下即欲界。解脱于一切处，即在三界之中无学解脱。即此为无学五根。这是以根归纳。

Uddhan ti rūpadhātu ca arūpadhātu ca. Adho ti kāmadhātu. “Sabbadhi vippamutto” ti tedhātuke ayaṃ asekkhāvimutti. Tāni yeva asekkhāni pañcindriyāni. Ayaṃ indriyehi otaraṇā.

354. 即此无学五根为明，由明的生起而无明灭，由无明的灭而行灭，由行的灭而识灭，由识的灭而名色灭，由名色的灭而六入处灭，由六入处的灭而触灭，由触的灭而受灭，由受的灭而爱灭，由爱的灭而取灭，由取的灭而有灭，由有的灭而生灭，由生的灭而老死忧悲苦忧恼灭，如是此纯苦聚灭。这是以缘起归纳。

Tāni yeva asekkhāni pañcindriyāni vijjā, vijjuppādā avijjānirodho, avijjānirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ soka-parideva-dukkha-domanassupāyāsā nirujjhanti, evam etassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṃ paṭiccasamuppādehi otaraṇā.

355. 即此无学五根为三蕴所摄：戒蕴、定蕴、慧蕴。这是以蕴归纳。

Tāni yeva asekkhāni pañcindriyāni tīhi khandhehi saṅgahitāni— sīlakkhandhena samādhikkhandhena paññākkhandhena. Ayaṃ khandhehi otaraṇā.

356. 即此无学五根系属于行，无漏和无有分的诸行，为法界所摄。这是以界归纳。

Tāni yeva asekkhāni pañcindriyāni saṅkhāra-pariyāpannāni— ye saṅkhārā anāsavā, no ca bhavaṅgā, te saṅkhārā dhammadhātusaṅgahitā. Ayaṃ dhātūhi otaraṇā.

357. 此法界系属于法处，即无漏和无有分的处。这是以处归纳。

Sā dhammadhātu dhammāyatana-pariyāpannā, yaṃ āyatanaṃ anāsavaṃ, no ca bhavaṅgaṃ. Ayaṃ āyatanehi otaraṇā.

358. 不见「我是此」，此有身见的根除，即有学解脱，即此为有学五根。这是以根归纳。

“Ayaṃ ahasmīti anānupassī” ti ayaṃ sakkāyadiṭṭhiyā samugghāto, sā sekkhāvimutti, tāni yeva sekkhāni pañcindriyāni. Ayaṃ indriyehi otaraṇā.

359. 即此有学五根为明，由明的生起而无明灭，由无明的灭而行灭，如是而有整个缘起。这是以缘起归纳。

Tāni yeva sekkhāni pañcindriyāni vijjā, vijjuppādā avijjānirodho, avijjānirodhā saṅkhāranirodho, evaṃ sabbo paṭiccasamuppādo. Ayaṃ paṭiccasamuppādehi otaraṇā.

360. 即此明为慧蕴。这是以蕴归纳。

Sā yeva vijjā paññākkhandho. Ayaṃ khandhehi otaraṇā.

361. 即此明系属于行，无漏和无有分的诸行，为法界所摄。这是以界归纳。

Sā yeva vijjā saṅkhāra-pariyāpannā, ye saṅkhārā anāsavā, no ca bhavaṅgā, te saṅkhārā dhammadhātusaṅgahitā. Ayaṃ dhātūhi otaraṇā.

362. 此法界系属于法处，即无漏和无有分的处。这是以处归纳。

Sā dhammadhātu dhammāyatana-pariyāpannā, yaṃ āyatanaṃ anāsavaṃ, no ca bhavaṅgaṃ. Ayaṃ āyatanehi otaraṇā.

363. 以有学解脱和无学解脱，如是，解脱者便度过了前未曾度的暴流，向着无再有。因此，世尊说「解脱于上、下⋯⋯」。

Sekkhāya ca vimuttiyā asekkhāya ca vimuttiyā vimutto udatāri oghaṃ atiṇṇapubbaṃ apunabbhavāya. Ten’āha Bhagavā “uddhaṃ adho” ti.

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364.

有依止者动摇，无依止者无有动摇，当无动摇时便轻安，当轻安时便无倾向，当无倾向时便无来去，当无来去时便无死生，当无死生时，便既非于此，也非于它，非两者之间，这即是苦的边际。自说第 74 段

“Nissitassa calitaṃ, anissitassa calitaṃ natthi, calite asati passaddhi, passaddhiyā sati nati na hoti, natiyā asati āgatigati na hoti, āgatigatiyā asati cutūpapāto na hoti, cutūpapāte asati n’ev’idha na huraṃ na ubhayam antarena es’ev’anto dukkhassā” ti.

365. 有依止者动摇。所谓依止有两种：爱的依止、见的依止。这里，贪染者的思，即爱的依止。迷惑者的思，即见的依止。

“Nissitassa calitan” ti nissayo nāma duvidho taṇhānissayo ca diṭṭhinissayo ca. Tattha yā rattassa cetanā, ayaṃ taṇhānissayo. Yā mūḷhassa cetanā, ayaṃ diṭṭhinissayo.

366. 而思即行，以行为缘而有识，以识为缘而有名色，如是而有整个缘起。这是以缘起归纳。

Cetanā pana saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, evaṃ sabbo paṭiccasamuppādo. Ayaṃ paṭiccasamuppādehi otaraṇā.

367. 这里，贪染者的受，即乐受。迷惑者的受，即不苦不乐受。此二受即受蕴。这是以蕴归纳。

Tattha yā rattassa vedanā, ayaṃ sukhā vedanā. Yā sammūḷhassa vedanā, ayaṃ adukkhamasukhā vedanā. Imā dve vedanā vedanākkhandho. Ayaṃ khandhehi otaraṇā.

368. 这里，乐受为二根：乐根和喜根。不苦不乐受为舍根。这是以根归纳。

Tattha sukhā vedanā dve indriyāni sukhindriyaṃ somanassindriyañ ca. Adukkhamasukhā vedanā upekkhindriyaṃ. Ayaṃ indriyehi otaraṇā.

369. 即此诸根系属于行，有漏、有分的诸行，为法界所摄。这是以界归纳。

Tāni yeva indriyāni saṅkhāra-pariyāpannāni, ye saṅkhārā sāsavā bhavaṅgā, te saṅkhārā dhammadhātusaṅgahitā. Ayaṃ dhātūhi otaraṇā.

370. 此法界系属于法处，即有漏、有分的处。这是以处归纳。

Sā dhammadhātu dhammāyatana-pariyāpannā, yaṃ āyatanaṃ sāsavaṃ bhavaṅgaṃ. Ayaṃ āyatanehi otaraṇā.

371. 无依止者无有动摇，或以止而不依止爱，或以观而不依止见。

“Anissitassa calitaṃ natthī” ti samathavasena vā taṇhāya anissito vipassanāvase vā diṭṭhiyā anissito.

372. 此观即明，由明的生起而无明灭，由无明的灭而行灭，由行的灭而识灭，如是而有整个缘起。这是以缘起归纳。

Yā vipassanā ayaṃ vijjā, vijjuppādā avijjānirodho, avijjānirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, evaṃ sabbo paṭiccasamuppādo. Ayaṃ paṭiccasamuppādehi otaraṇā.

373. 即此观为慧蕴。这是以蕴归纳。

Sā yeva vipassanā paññākkhandho. Ayaṃ khandhehi otaraṇā.

374. 即此观为二根：精进根和慧根。这是以根归纳。

Sā yeva vipassanā dve indriyāni – vīriyindriyañ ca paññindriyañ ca. Ayaṃ indriyehi otaraṇā.

375. 即此观系属于行，无漏和无有分的诸行，为法界所摄。这是以界归纳。

Sā yeva vipassanā saṅkhāra-pariyāpannā, ye saṅkhārā anāsavā, no ca bhavaṅgā, te saṅkhārā dhammadhātusaṅgahitā. Ayaṃ dhātūhi otaraṇā.

376. 此法界系属于法处，即无漏和无有分的处。这是以处归纳。

Sā dhammadhātu dhammāyatana-pariyāpannā, yaṃ āyatanaṃ anāsavaṃ, no ca bhavaṅgaṃ. Ayaṃ āyatanehi otaraṇā.

377. 当轻安时。两种轻安：身与心。身之乐，即身轻安。心之乐，即心轻安。轻安之身感受到乐，乐者之心等持，等持者如实了知，如实了知者厌离，厌离者离贪，从离贪解脱，当解脱时而有「已解脱」之智，他了知「生已灭尽，梵行已立，应作已作，不更为此」。

“Passaddhiyā satī” ti duvidhā passaddhi kāyikā ca cetasikā ca. Yaṃ kāyikaṃ sukhaṃ, ayaṃ kāyapassaddhi. Yaṃ cetasikaṃ sukhaṃ, ayaṃ cetasikā passaddhi. Passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati, samāhito yathābhūtaṃ pajānāti, yathābhūtaṃ pajānanto nibbindati, nibbindanto virajjati, virāgā vimuccati, vimuttasmiṃ “vimuttam” iti ñāṇaṃ hoti, “khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā” ti pajānāti.

378. 他不倾向于色、声、香、味、触、法，由贪的灭尽、由嗔的灭尽、由痴的灭尽。

So na namati rūpesu, na saddesu, na gandhesu, na rasesu, na phoṭṭhabbesu, na dhammesu, khayā rāgassa khayā dosassa khayā mohassa.

379. 当以色施设如来的行住时，如来由此色的灭尽、离贪、灭、舍、遣而于色的灭尽中解脱，不入于有，不入于无，不入于有与无，不入于非有非无，而是由贪的灭尽、由嗔的灭尽、由痴的灭尽，得称为「甚深、不可量、不可算、寂灭」。

Yena rūpena Tathāgataṃ tiṭṭhantaṃ carantaṃ paññāpayamāno paññāpeyya, tassa rūpassa khayā virāgā nirodhā cāgā paṭinissaggā rūpasaṅkhaye vimutto, Tathāgato atthī ti pi na upeti, natthī ti pi na upeti, atthi natthī ti pi na upeti, n’ev’atthi no natthī ti pi na upeti, atha kho gambhīro appameyyo asaṅkheyyo nibbuto ti yeva saṅkhaṃ gacchati khayā rāgassa khayā dosassa khayā mohassa.

380. 当以受施设⋯⋯

Yāya vedanāya…pe…

381. 当以想施设⋯⋯

Yāya saññāya…pe…

382. 当以诸行施设⋯⋯

Yehi saṅkhārehi…pe…

383. 当以识施设⋯⋯

Yena viññāṇena Tathāgataṃ tiṭṭhantaṃ carantaṃ paññāpayamāno paññāpeyya, tassa viññāṇassa khayā virāgā nirodhā cāgā paṭinissaggā viññāṇasaṅkhaye vimutto, Tathāgato atthī ti pi na upeti, natthī ti pi na upeti, atthi natthī ti pi na upeti, n’ev’atthi no natthī ti pi na upeti, atha kho gambhīro appameyyo asaṅkheyyo nibbuto ti yeva saṅkhaṃ gacchati khayā rāgassa khayā dosassa khayā mohassa.

384. 「来」即来此世。「去」即死后的有。来去皆无。

“Āgatī” ti idhāgati. “Gatī” ti peccabhavo. Āgatigatī pi na bhavanti.

385. 既非于此，即于内六处。

“N’ev’idhā” ti chasu ajjhattikesu āyatanesu.

386. 也非于它，即于外六处。

“Na huran” ti chasu bāhiresu āyatanesu.

387. 非两者之间，即于以触生起的诸法中，不见自我。

“Na ubhayam antarenā” ti phassa-samuditesu dhammesu attānaṃ na passati.

388. 这即是苦的边际，即缘起。它有两种：世间与出世间。这里，世间，即无明缘行，直至老死。出世间，即具戒者则无后悔，直至他了知「不更为此」。因此，世尊说「有依止者动摇⋯⋯」。

“Es’ev’anto dukkhassā” ti paṭiccasamuppādo. So duvidho lokiyo ca lokuttaro ca. Tattha lokiyo avijjāpaccayā saṅkhārā, yāva jarāmaraṇā. Lokuttaro sīlavato avippaṭisāro jāyati, yāva nāparaṃ itthattāyā ti pajānāti. Ten’āha Bhagavā “nissitassa calitaṃ anissitassa calitaṃ natthi…pe… es’ev’anto dukkhassā” ti.

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389.

任何忧或悲，与世间多种样貌的苦，
它们都缘喜爱而生，当无喜爱时，便无它们。

所以，对那些在世间无任何喜爱者，他们快乐、离忧，
所以，若愿求无忧、离尘，则不应在世间有任何喜欢。自说第 78 段

“Ye keci sokā paridevitā vā, dukkhā ca lokasmim anekarūpā,
piyaṃ paṭicca ppabhavanti ete, piye asante na bhavanti ete.

Tasmā hi te sukhino vītasokā, yesaṃ piyaṃ natthi kuhiñci loke;
tasmā asokaṃ virajaṃ patthayāno, piyaṃ na kayirātha kuhiñci loke” ti.

390. 任何忧或悲，与世间多种样貌的苦，它们都缘喜爱而生，这是苦受。当无喜爱时，便无它们，这是乐受。受即受蕴。这是以蕴归纳。

“Ye keci sokā paridevitā vā, dukkhā ca lokasmimanekarūpā piyaṃ paṭicca ppabhavanti ete” ti – ayaṃ dukkhā vedanā. “Piye asante na bhavanti ete” ti – ayaṃ sukhā vedanā. Vedanā vedanākkhandho. Ayaṃ khandhehi otaraṇā.

391. 受缘爱，爱缘取，取缘有，有缘生，生缘老死，如是而有一切。这是以缘起归纳。

Vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ, evaṃ sabbaṃ. Ayaṃ paṭiccasamuppādehi otaraṇā.

392. 这里，乐受为二根：乐根和喜根。苦受为二根：苦根和忧根。这是以根归纳。

Tattha sukhā vedanā dve indriyāni – sukhindriyaṃ somanassindriyañ ca. Dukkhā vedanā dve indriyāni – dukkhindriyaṃ domanassindriyañ ca. Ayaṃ indriyehi otaraṇā.

393. 即此诸根系属于行，有漏、有分的诸行，为法界所摄。这是以界归纳。

Tāni yeva indriyāni saṅkhāra-pariyāpannāni, ye saṅkhārā sāsavā bhavaṅgā, te saṅkhārā dhammadhātusaṅgahitā. Ayaṃ dhātūhi otaraṇā.

394. 此法界系属于法处，即有漏、有分的处。这是以处归纳。

Sā dhammadhātu dhammāyatana-pariyāpannā, yaṃ āyatanaṃ sāsavaṃ bhavaṅgaṃ. Ayaṃ āyatanehi otaraṇā.

395. 所以，对那些在世间无任何喜爱者，他们快乐、离忧，所以，若愿求无忧、离尘，则不应在世间有任何喜欢，这是渴爱的舍弃。爱灭则取灭，取灭则有灭，如是而有一切。这是以缘起归纳。

“Tasmā hi te sukhino vītasokā, yesaṃ piyaṃ natthi kuhiñci loke; tasmā asokaṃ virajaṃ patthayāno, piyaṃ na kayirātha kuhiñci loke” ti, idaṃ taṇhāpahānaṃ. Taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, evaṃ sabbaṃ. Ayaṃ paṭiccasamuppādehi otaraṇā.

396. 即此渴爱的舍弃为止。此止为二根：念根和定根。这是以根归纳。

Taṃ yeva taṇhāpahānaṃ samatho. So samatho dve indriyāni satindriyaṃ samādhindriyañ ca. Ayaṃ indriyehi otaraṇā.

397. 即此止为定蕴。这是以蕴归纳。

So yeva samatho samādhikkhandho. Ayaṃ khandhehi otaraṇā.

398. 即此止系属于行，无漏和无有分的诸行，为法界所摄。这是以界归纳。

So yeva samatho saṅkhāra-pariyāpanno, ye saṅkhārā anāsavā, no ca bhavaṅgā, te saṅkhārā dhammadhātusaṅgahitā. Ayaṃ dhātūhi otaraṇā.

399. 此法界系属于法处，即无漏和无有分的处。这是以处归纳。因此，世尊说「任何忧或悲」。

Sā dhammadhātu dhammāyatana-pariyāpannā, yaṃ āyatanaṃ anāsavaṃ, no ca bhavaṅgaṃ. Ayaṃ āyatanehi otaraṇā. Ten’āha Bhagavā “ye keci sokā” ti.

400.

对于欲求着爱欲的人，若他于此成功，
有死者既得了所希望的，必然有喜意。

若对这欲求着、生起欲望的人，
那些爱欲消逝，他便如被箭射穿般恼坏。

若避开爱欲，如以足避开蛇头，
他具念，超越这对世间的爱著。经集·爱欲经第 773-5 颂

Kāmaṃ kāmayamānassa, tassa ce taṃ samijjhati;
addhā pītimano hoti, laddhā macco yad icchati.

Tassa ce kāmayānassa, chandajātassa jantuno;
te kāmā parihāyanti, sallaviddho va ruppati.

Yo kāme parivajjeti, sappasseva padā siro;
somaṃ visattikaṃ loke, sato samativattatīti.

401. 这里，喜意，即随贪。所说的「如被箭射穿般恼坏」，即嗔恚。随贪和嗔恚是爱分，而爱的足处是十色处。这是以处归纳。

Tattha yā pītimanatā, ayaṃ anunayo. Yadāha “sallaviddho va ruppatī” ti, idaṃ paṭighaṃ. Anunayaṃ paṭighañ ca pana taṇhāpakkho, taṇhāya ca pana dasarūpīni āyatanāni padaṭṭhānaṃ. Ayaṃ āyatanehi otaraṇā.

402. 即此十色的色身与名相应，此二即名色，名色缘六入处，六入处缘触，触缘受，受缘爱，如是而有一切。这是以缘起归纳。

Tāni yeva dasa rūpīni rūpakāyo nāmasampayutto, tadubhayaṃ nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, evaṃ sabbaṃ. Ayaṃ paṭiccasamuppādehi otaraṇā.

403. 即此名色为五蕴。这是以蕴归纳。

Tad eva nāmarūpaṃ pañcakkhandho. Ayaṃ khandhehi otaraṇā.

404. 即此名色十八界。这是以界归纳。

Tad eva nāmarūpaṃ aṭṭhārasa dhātuyo. Ayaṃ dhātūhi otaraṇā;

405. 这里，色身即五色根，名身即五无色根，此即十根。这是以根归纳。

Tattha yo rūpakāyo imāni pañca rūpīni indriyāni, yo nāmakāyo imāni pañca arūpīni indriyāni, imāni dasa indriyāni. Ayaṃ indriyehi otaraṇā.

406. 这里，所说的「若避开爱欲，如以足避开蛇头，他具念，超越这对世间的爱著」，为有余依涅槃界。这是以界归纳。

Tattha yad āha – “yo kāme parivajjeti, sappasseva padā siro; somaṃ visattikaṃ loke, sato samativattatī” ti, ayaṃ sa-upādisesā nibbānadhātu. Ayaṃ dhātūhi otaraṇā.

407. 即此有余依涅槃界为明，由明的生起而无明灭，由无明的灭而行灭，如是而有整个缘起。这是以缘起归纳。

Sā yeva sa-upādisesā nibbānadhātu vijjā, vijjuppādā avijjānirodho, avijjānirodhā saṅkhāranirodho, evaṃ sabbaṃ. Ayaṃ paṭiccasamuppādehi otaraṇā.

408. 即此明为慧蕴。这是以蕴归纳。

Sā yeva vijjā paññākkhandho. Ayaṃ khandhehi otaraṇā.

409. 即此明为二根：精进根和慧根。这是以根归纳。

Sā yeva vijjā dve indriyāni – vīriyindriyaṃ paññindriyañ ca. Ayaṃ indriyehi otaraṇā.

410. 即此明系属于行，无漏和无有分的诸行，为法界所摄。这是以界归纳。

Sā yeva vijjā saṅkhāra-pariyāpannā, ye saṅkhārā anāsavā, no ca bhavaṅgā, te saṅkhārā dhammadhātusaṅgahitā. Ayaṃ dhātūhi otaraṇā.

411. 此法界系属于法处，即无漏和无有分的处。这是以处归纳。因此，世尊说「对于欲求着爱欲的人」。

Sā dhammadhātu dhammāyatana-pariyāpannā, yaṃ āyatanaṃ anāsavaṃ, no ca bhavaṅgaṃ. Ayaṃ āyatanehi otaraṇā. Ten’āha Bhagavā “kāmaṃ kāmayamānassā” ti.

412. 至此，缘、根、蕴、界、处便成为会集与归纳。如是，缘、根、蕴、界、处应予归纳。

Ettāvatā paṭicca-indriya-khandha-dhātu-āyatanāni samosaraṇotaraṇāni bhavanti. Evaṃ paṭicca-indriya-khandha-dhātu-āyatanāni otāretabbāni.

413. 因此，大迦旃延尊者说：

缘起与⋯⋯

Ten’āha āyasmā Mahākaccāyano

“Yo ca paṭiccuppādo” ti.

Niyutto otaraṇo hāro.

澄清导引之分别
Sodhanahāravibhaṅga

CST45

414. 这里，什么是澄清导引？即「在问题的解答中」一颂。

Tattha katamo sodhano hāro? “Vissajjitamhi pañhe” ti gāthā.

415. 如阿耆多尊者在「彼岸道」中对世尊提出问题：

「世间被什么覆蔽？为何它不显露？
「你说什么是它的胶合？什么是它的大怖畏？」

「世间被无明覆蔽，阿耆多！」世尊说，「由悭贪、放逸而不显露，
「我说渴望是胶合，苦是它的大怖畏。」经集·阿耆多学童问第 1039-40 颂

Yathā āyasmā Ajito Pārāyane Bhagavantaṃ pañhaṃ pucchati –

“Kena’ssu nivuto loko, kena’ssu nappakāsati;
ki’ssābhilepanaṃ brūsi, kiṃ su tassa mahabbhayaṃ” ti.

“Avijjāya nivuto loko, (Ajitā ti Bhagavā) vivicchā pamādā nappakāsati;
jappābhilepanaṃ brūmi, dukkham assa mahabbhayaṃ” ti.

416. 在「世间被什么覆蔽」之问中，世尊以「世间被无明覆蔽」澄清了词，而非主题。在「为何它不显露」之问中，世尊以「由悭贪、放逸而不显露」澄清了词，而非主题。在「你说什么是它的胶合」之问中，世尊以「我说渴望是胶合」澄清了词，而非主题。在「什么是它的大怖畏」之问中，以「苦是它的大怖畏」，主题得以澄清。因此世尊说「世间被无明覆蔽」。

“Ken’assu nivuto loko” ti pañhe “avijjāya nivuto loko” ti Bhagavā padaṃ sodheti, no ca ārambhaṃ. “Ken’assu nappakāsatī” ti pañhe “vivicchā pamādā nappakāsatī” ti Bhagavā padaṃ sodheti, no ca ārambhaṃ. “Kissābhilepanaṃ brūsī” ti pañhe “jappābhilepanaṃ brūmī” ti Bhagavā padaṃ sodheti, no ca ārambhaṃ. “Kiṃ su tassa mahabbhayan” ti pañhe “dukkham assa mahabbhayan” ti suddho ārambho. Ten’āha Bhagavā “avijjāya nivuto loko” ti.

417.

「众流四处流淌，」尊者阿耆多说，「什么是众流的遮止？
「请说众流的防护！众流应以什么来阻碍？」

「世间的这些众流，阿耆多！」世尊说，「念是它们的遮止，
「我说众流的防护，它们应以慧来阻碍。」经集·阿耆多学童问第 1041-42 颂

“Savanti sabbadhi sotā, (icc āyasmā Ajito) sotānaṃ kiṃ nivāraṇaṃ;
sotānaṃ saṃvaraṃ brūhi, kena sotā pidhīyare” ti.

“Yāni sotāni lokasmiṃ, (Ajitā ti Bhagavā) sati tesaṃ nivāraṇaṃ;
sotānaṃ saṃvaraṃ brūmi, paññāyete pidhīyare” ti.

418. 在「众流四处流淌，什么是众流的遮止」之问中，世尊以「世间的这些众流，念是它们的遮止」澄清了词，而非主题。在「请说众流的防护！众流应以什么来阻碍」之问中，以「我说众流的防护，它们应以慧来阻碍」，主题得以澄清。因此世尊说「世间的这些众流」。

“Savanti sabbadhi sotā, sotānaṃ kiṃ nivāraṇan” ti pañhe “yāni sotāni lokasmiṃ, sati tesaṃ nivāraṇan” ti Bhagavā padaṃ sodheti, no ca ārambhaṃ. “Sotānaṃ saṃvaraṃ brūhi, kena sotā pidhīyare” ti pañhe “sotānaṃ saṃvaraṃ brūmi, paññāyete pidhīyare” ti suddho ārambho. Ten’āha Bhagavā “yāni sotāni lokasmin” ti.

419. 在

「即此慧与念，」尊者阿耆多说，「以及名色，先生！
「既然问到，请告诉我！它在何处灭去？」

之问中，以

「你所问的这问题，阿耆多！我对你说，
「于此，名与色无余地灭去：
「因识的灭，它即在此灭去。」经集·阿耆多学童问第 1043-44 颂

主题得以澄清。因此世尊说「你所问的这问题」。

“Paññā c’eva sati ca, (icc āyasmā Ajito) nāmarūpañ ca mārisa;
etaṃ me puṭṭho pabrūhi, katth’etaṃ uparujjhatī” ti.

pañhe –

“Yam etaṃ pañhaṃ apucchi, Ajita taṃ vadāmi te;
yattha nāmañ ca rūpañ ca, asesaṃ uparujjhati;
viññāṇassa nirodhena, etth’etaṃ uparujjhatī” ti.

suddho ārambho. Ten’āha Bhagavā “yam etaṃ pañhaṃ apucchī” ti.

420. 在主题如是得以澄清之处，此问得以解答，而在主题未得到澄清之处，此问尚未得到解答。

Yattha evaṃ suddho ārambho, so pañho visajjito bhavati, yattha pana ārambho asuddho, na tāva so pañho visajjito bhavati.

421. 因此，大迦旃延尊者说：

在问题的解答中⋯⋯

Ten’āha āyasmā Mahākaccāyano

“Vissajjitamhi pañhe” ti.

Niyutto sodhano hāro.

基准导引之分别
Adhiṭṭhānahāravibhaṅga

CST46

422. 这里，什么是基准导引？即「诸法以同一，还以差异被指出」一颂。

Tattha katamo adhiṭṭhāno hāro? “Ekattatāya dhammā, ye pi ca vemattatāya niddiṭṭhā” ti.

423. 在彼处被指出者，它们即当如是被忆持。

Ye tattha niddiṭṭhā, tathā te dhārayitabbā.

424. 苦是同一。这里，什么是苦？生是苦，老是苦，病是苦，死是苦，怨憎会是苦，爱别离是苦，求不得是苦，略言之五取蕴是苦，色是苦，受是苦，想是苦，诸行是苦，识是苦。这是差异。

“Dukkhan” ti ekattatā. Tattha katamaṃ dukkhaṃ? Jāti dukkhā, jarā dukkhā, byādhi dukkho, maraṇaṃ dukkhaṃ, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yam p’icchaṃ na labhati tam pi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā, rūpā dukkhā, vedanā dukkhā, saññā dukkhā, saṅkhārā dukkhā, viññāṇaṃ dukkhaṃ. Ayaṃ vemattatā.

425. 苦集是同一。这里，什么是苦集？即引起再有、与喜贪俱行、彼彼乐著的渴爱。此即是：欲爱、有爱、离有爱。这是差异。

“Dukkhasamudayo” ti ekattatā. Tattha katamo dukkhasamudayo? Yāyaṃ taṇhā ponobhavikā nandīrāgasahagatā tatratatrābhinandinī. Seyyathidaṃ, kāmataṇhā bhavataṇhā vibhavataṇhā. Ayaṃ vemattatā.

426. 苦灭是同一。这里，什么是苦灭？即此渴爱的无余离贪灭、舍、遣、解脱、无执著。这是差异。

“Dukkhanirodho” ti ekattatā. Tattha katamo dukkhanirodho? Yo tassā yeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo. Ayaṃ vemattatā.

427. 趣向苦灭的行道是同一。这里，什么是趣向苦灭的行道？即此八支圣道。此即是：正见⋯⋯正定。这是差异。

“Dukkhanirodhagāminī paṭipadā” ti ekattatā. Tattha katamā dukkhanirodhagāminī paṭipadā? Ayam eva ariyo aṭṭhaṅgiko maggo. Seyyathidaṃ, sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammā-ājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ vemattatā.

428. 道是同一。这里，什么是道？趣向地狱是道，趣向畜生之胎是道，趣向饿鬼之境是道，阿修罗之胎是道，趣向天界是道，趣向人是道，趣向涅槃是道。这是差异。

“Maggo” ti ekattatā. Tattha katamo maggo? Nirayagāmī maggo tiracchānayonigāmī maggo pettivisayagāmī maggo asurayoniyo maggo saggagāmiyo maggo manussagāmī maggo nibbānagāmī maggo. Ayaṃ vemattatā.

429. 灭是同一。这里，什么是灭？择灭，非择灭，随贪灭，嗔恚灭，慢灭，覆藏灭，恼害灭，嫉妒灭，悭灭，一切烦恼灭。这是差异。

“Nirodho” ti ekattatā. Tattha katamo nirodho? Paṭisaṅkhā-nirodho appaṭisaṅkhā-nirodho anunaya-nirodho paṭigha-nirodho māna-nirodho makkha-nirodho paḷāsa-nirodho issā-nirodho macchariya-nirodho sabbakilesa-nirodho. Ayaṃ vemattatā.

430. 色是同一。这里，什么是色？四大种之色，对四大种所造色之施设。

“Rūpan” ti ekattatā. Tattha katamaṃ rūpaṃ? Cātumahābhūtikaṃ rūpaṃ catunnaṃ mahābhūtānaṃ upādāya rūpassa paññatti.

431. 这里，什么是四大种？地界、水界、火界、风界。

Tattha katamāni cattāri mahābhūtāni? Pathavīdhātu āpodhātu tejodhātu vāyodhātu.

CST47

以二行相探求诸界：简略地、详细地。

Dvīhi ākārehi dhātuyo pariggaṇhāti saṅkhepena ca vitthārena ca.

432. 如何详细地探求诸界？以二十行相详细地探求地界，以十二行相详细地探求水界，以四行相详细地探求火界，以六行相详细地探求风界。

Kathaṃ vitthārena dhātuyo pariggaṇhāti? Vīsatiyā ākārehi pathavīdhātuṃ vitthārena pariggaṇhāti, dvādasahi ākārehi āpodhātuṃ vitthārena pariggaṇhāti, catūhi ākārehi tejodhātuṃ vitthārena pariggaṇhāti, chahi ākārehi vāyodhātuṃ vitthārena pariggaṇhāti.

433. 以何二十行相详细地探求地界？在此身中，有发、毛、爪、齿、皮，肉、腱、骨、骨髓、肾，心、肝、肋膜、脾、肺，肠、肠间膜、胃中物、粪、脑髓，以此二十行相详细地探求地界。

Katamehi vīsatiyā ākārehi pathavīdhātuṃ vitthārena pariggaṇhāti? Atthi imasmiṃ kāye kesā lomā nakhā dantā taco, maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ, hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ, antaṃ antaguṇaṃ udariyaṃ karīsaṃ matthake matthaluṅgan ti imehi vīsatiyā ākārehi pathavīdhātuṃ vitthārena pariggaṇhāti.

434. 以何十二行相详细地探求水界？在此身中，有胆汁、痰、脓、血、汗、脂、泪、膏、唾、涕、关节滑液、尿，以此十二行相详细地探求水界。

Katamehi dvādasahi ākārehi āpodhātuṃ vitthārena pariggaṇhāti? Atthi imasmiṃ kāye pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan ti imehi dvādasahi ākārehi āpodhātuṃ vitthārena pariggaṇhāti.

435. 以何四行相详细地探求火界？以之而热、以之而老、以之燃烧及以之使食、饮、嚼、尝得以消化者，以此四行相详细地探求火界。

Katamehi catūhi ākārehi tejodhātuṃ vitthārena pariggaṇhāti? Yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asita-pīta-khāyita-sāyitaṃ sammā pariṇāmaṃ gacchati, imehi catūhi ākārehi tejodhātuṃ vitthārena pariggaṇhāti.

436. 以何六行相详细地探求风界？上行风、下行风、腹外风、腹内风、肢体循环风、入息出息，以此六行相详细地探求风界。

Katamehi chahi ākārehi vāyodhātuṃ vitthārena pariggaṇhāti? Uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāso passāso iti, imehi chahi ākārehi vāyodhātuṃ vitthārena pariggaṇhāti.

437. 如是，当以此四十二行相详细地从自性辨别、衡量、研究、彻查、省察诸界时，他不见任何能被把握的身体或身体的部分。

好比在简择粪坑时，他不见任何能被把握的，在简择垃圾堆时，他不见任何能被把握的，在简择茅房时，他不见任何能被把握的，在简择墓地时，他不见任何能被把握的，如是，当以此四十二行相如是详细地从自性辨别、衡量、研究、彻查、省察诸界时，他不见任何能被把握的身体或身体的部分。

Evaṃ imehi dvācattālīsāya ākārehi vitthārena dhātuyo sabhāvato upalakkhayanto tulayanto parivīmaṃsanto pariyogāhanto paccavekkhanto na kiñci gayhūpagaṃ passati kāyaṃ vā kāyapadesaṃ vā.

Yathā candanikaṃ pavicinanto na kiñci gayhūpagaṃ passeyya, yathā saṅkāraṭṭhānaṃ pavicinanto na kiñci gayhūpagaṃ passeyya, yathā vaccakuṭiṃ pavicinanto na kiñci gayhūpagaṃ passeyya, yathā sivathikaṃ pavicinanto na kiñci gayhūpagaṃ passeyya, evam eva imehi dvācattālīsāya ākārehi evaṃ vitthārena dhātuyo sabhāvato upalakkhayanto tulayanto parivīmaṃsanto pariyogāhanto paccavekkhanto na kiñci gayhūpagaṃ passati kāyaṃ vā kāyapadesaṃ vā.

438. 因此，世尊说：

内地界与外地界，即是地界，应如是以正慧如实而见：「此非我所，我非此，此非我的自我。」如是以正慧如实而见已，则厌离于地界，心从地界离贪。
内水界与外水界⋯⋯
内火界与外火界⋯⋯
内风界与外风界⋯⋯

这是差异。

Ten’āha Bhagavā—

Yā c’eva kho pana ajjhattikā pathavīdhātu, yā ca bāhirā pathavīdhātu, pathavīdhātur ev’esā, taṃ “n’etaṃ mama, n’eso’ham asmi, na m’eso attā” ti evam etaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ, evam etaṃ yathābhūtaṃ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṃ virājeti.
Yā c’eva kho pana ajjhattikā āpodhātu, yā ca bāhirā āpodhātu…pe…
Yā c’eva kho pana ajjhattikā tejodhātu, yā ca bāhirā tejodhātu…pe…
Yā c’eva kho pana ajjhattikā vāyodhātu, yā ca bāhirā vāyodhātu, vāyodhātur ev’esā, taṃ “n’etaṃ mama, n’eso’ham asmi, na m’eso attā” ti evam etaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ, evam etaṃ yathābhūtaṃ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṃ virājeti.

Ayaṃ vemattatā.

CST48

439. 无明是同一。这里，什么是无明？不知苦，不知苦集，不知苦灭，不知趣向苦灭之行道，不知前际，不知后际，不知前后际，不知此缘性缘起之法，如这般的不知、不见、不现观、不随觉、不等觉、不通达、不了解、不辨别、不辨察、不考虑、不现量、愚钝、愚痴、不正知、痴、困惑、迷乱、无明、无明暴流、无明轭、无明随眠、无明缠、无明闩、痴不善根。这是差异。

“Avijjā” ti ekattatā. Tattha katamā avijjā? Dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ, dukkhanirodhe aññāṇaṃ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ, pubbante aññāṇaṃ, aparante aññāṇaṃ, pubbantāparante aññāṇaṃ, idappaccayatā-paṭiccasamuppannesu dhammesu aññāṇaṃ, yaṃ evarūpaṃ aññāṇaṃ adassanaṃ anabhisamayo ananubodho asambodho appaṭivedho asallakkhaṇā anupalakkhaṇā apaccupalakkhaṇā asamavekkhaṇaṃ apaccakkhakammaṃ dummejjhaṃ bālyaṃ asampajaññaṃ moho pamoho sammoho avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṃ avijjālaṅgī moho-akusalamūlaṃ. Ayaṃ vemattatā.

440. 明是同一。这里，什么是明？知苦，知苦集，知苦灭，知趣向苦灭之行道，知前际，知后际，知前后际，知此缘性缘起之法，如这般的慧、了知、简择、简别、择法、了解、辨别、辨察、智性、善巧、微妙、分别、思惟、考察、宏慧、智慧、引导、观、正知、刺棒、慧、慧根、慧力、慧剑、慧阁、慧光、慧照、慧明、慧宝、无痴、择法、正见、择法觉支、道支、系属于道。这是差异。

“Vijjā” ti ekattatā. Tattha katamā vijjā? Dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ, pubbante ñāṇaṃ, aparante ñāṇaṃ, pubbantāparante ñāṇaṃ, idappaccayatā-paṭiccasamuppannesu dhammesu ñāṇaṃ, yā evarūpā paññā pajānanā vicayo pavicayo dhammavicayo saṃlakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṃ kosallaṃ nepuññaṃ vebhabyā cintā upaparikkhā bhūrī medhā pariṇāyikā vipassanā sampajaññaṃ patodo paññā paññindriyaṃ paññābalaṃ paññāsatthaṃ paññāpāsādo paññā-āloko paññā-obhāso paññāpajjoto paññāratanaṃ amoho dhammavicayo sammādiṭṭhi dhammavicaya-sambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ. Ayaṃ vemattatā.

441. 等至是同一。这里，什么是等至？想等至、无想等至、非想非非想等至、明了想等至、灭尽等至。这是差异。

“Samāpattī” ti ekattatā. Tattha katamā samāpatti? Saññāsamāpatti, asaññāsamāpatti, nevasaññānāsaññāsamāpatti, vibhūtasaññāsamāpatti nirodhasamāpattī ti. Ayaṃ vemattatā.

442. 禅修者是同一。这里，什么是禅修者？有有学禅修者，有无学禅修者，非有学非无学禅修者，高贵的禅修者，未驯马般的禅修者，以见为上的禅修者，以爱为上的禅修者，以慧为上的禅修者。这是差异。

“Jhāyī” ti ekattatā. Tattha katamo jhāyī? Atthi sekkho jhāyī, atthi asekkho jhāyī, nevasekkhanāsekkho jhāyī, ājāniyo jhāyī, assakhaluṅko jhāyī, diṭṭhuttaro jhāyī, taṇhuttaro jhāyī, paññuttaro jhāyī. Ayaṃ vemattatā.

443. 定是同一。这里，什么是定？有诤定，无诤定，有怨定，无怨定，有害定，无害定，有喜定，离喜定，有味定，离味定，有行定，无行定，一向已修定，双向已修定，从双向已修者之定，有寻有伺定，无寻唯伺定，无寻无伺定，退分定，住分定，殊胜分定，抉择分定，世间定，出世间定，邪定，正定。这是差异。

“Samādhī” ti ekattatā. Tattha katamo samādhi? Saraṇo samādhi, araṇo samādhi, savero samādhi, avero samādhi, sabyāpajjo samādhi, abyāpajjo samādhi, sappītiko samādhi, nippītiko samādhi, sāmiso samādhi, nirāmiso samādhi, sasaṅkhāro samādhi, asaṅkhāro samādhi, ekaṃsabhāvito samādhi, ubhayaṃsabhāvito samādhi, ubhayato bhāvitabhāvano samādhi, savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakka-avicāro samādhi, hānabhāgiyo samādhi, ṭhitibhāgiyo samādhi, visesabhāgiyo samādhi, nibbedhabhāgiyo samādhi, lokiyo samādhi, lokuttaro samādhi, micchāsamādhi, sammāsamādhi. Ayaṃ vemattatā.

444. 行道是同一。这里，什么是行道？奢行道，焦行道，中间行道，不堪行道，可堪行道，止息行道，调御行道，苦行道迟通达，苦行道速通达，乐行道迟通达，乐行道速通达。这是差异。

“Paṭipadā” ti ekattatā. Tattha katamā paṭipadā? Āgāḷhapaṭipadā, nijjhāmapaṭipadā, majjhimapaṭipadā, akkhamā paṭipadā, khamā paṭipadā, samā paṭipadā, damā paṭipadā, dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññāti. Ayaṃ vemattatā.

445. 身是同一。这里，什么是身？名身和色身。这里，什么是色身？发、毛、爪、齿、皮、肉、腱、骨、骨髓、肾，心、肝、肋膜、脾、肺，肠、肠间膜、胃中物、粪、胆汁、痰、脓、血、汗、脂、泪、膏、唾、涕、关节滑液、尿、脑髓——这是色身。名身者，受、想、思、心、触、作意——这是名身。这是差异。

“Kāyo” ti ekattatā. Tattha katamo kāyo? Nāmakāyo rūpakāyo ca. Tattha katamo rūpakāyo? Kesā lomā nakhā dantā taco, maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ, hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ, antaṃ antaguṇaṃ udariyaṃ karīsaṃ, pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃ matthaluṅgan ti – ayaṃ rūpakāyo. Nāmakāyo nāma vedanā saññā cetanā cittaṃ phasso manasikāro ti – ayaṃ nāmakāyo ti. Ayaṃ vemattatā.

446. 如是，若某法与某法相同，则此法与彼法以同一性混同为一。或者，若与某某异相，便与彼彼异趣。如是，在契经或记说或偈颂中，当以所问来考察：这是以同一抑或以差异来问？如果以同一来问，当以同一解答。如果以差异来问，当以差异解答。如果以基于人来问，当以基于人解答。如果以基于法来问，当以基于法解答。或者，如其所问，当如其解答。

Evaṃ yo dhammo yassa dhammassa samānabhāvo, so dhammo tassa dhammassa ekattatāya ekī bhavati. Yena yena vā pana vilakkhaṇo, tena tena vemattaṃ gacchati. Evaṃ sutte vā veyyākaraṇe vā gāthāyaṃ vā pucchitena vīmaṃsayitabbaṃ— kiṃ ekattatāya pucchati udāhu vemattatāyā ti. Yadi ekattatāya pucchitaṃ, ekattatāya visajjayitabbaṃ. Yadi vemattatāya pucchitaṃ, vemattatāya visajjayitabbaṃ. Yadi sattādhiṭṭhānena pucchitaṃ, sattādhiṭṭhānena visajjayitabbaṃ. Yadi dhammādhiṭṭhānena pucchitaṃ, dhammādhiṭṭhānena visajjayitabbaṃ. Yathā yathā vā pana pucchitaṃ, tathā tathā visajjayitabbaṃ.

447. 因此，大迦旃延尊者说：

诸法以同一⋯⋯

Ten’āha āyasmā Mahākaccāyano

“Ekattatāya dhammā” ti.

Niyutto adhiṭṭhāno hāro.

资具导引之分别
Parikkhārahāravibhaṅga

CST49

448. 这里，什么是资具导引？即「令某法产生的诸法」一颂。

Tattha katamo parikkhāro hāro? “Ye dhammā yaṃ dhammaṃ janayantī” ti.

449. 令某法产生的一法，便是其资具。

Yo dhammo yaṃ dhammaṃ janayati, tassa so parikkhāro.

450. 资具何相？资具以产生为相。

Kiṃlakkhaṇo parikkhāro? Janakalakkhaṇo parikkhāro.

451. 令（某法）产生的二法，便是因和缘。

Dve dhammā janayanti hetu ca paccayo ca.

452. 这里，因何相？缘何相？因以不共为相，缘以共通为相。

Tattha kiṃlakkhaṇo hetu, kiṃlakkhaṇo paccayo? Asādhāraṇalakkhaṇo hetu, sādhāraṇalakkhaṇo paccayo.

453. 好比是什么？好比对嫩芽的发生，种子为不共，地与水为共通。因为对嫩芽，地与水为缘，自性为因。或者，好比置于瓶中的乳变成凝乳，而且乳与凝乳不会同时俱是。如是，因与缘不会同时俱是。

Yathā kiṃ bhave? Yathā aṅkurassa nibbattiyā bījaṃ asādhāraṇaṃ, pathavī āpo ca sādhāraṇā. Aṅkurassa hi pathavī āpo ca paccayo sabhāvo hetu. Yathā vā pana ghaṭe duddhaṃ pakkhittaṃ dadhi bhavati, na c’atthi ekakālasamavadhānaṃ duddhassa ca dadhissa ca. Evam evaṃ natthi ekakālasamavadhānaṃ hetussa ca paccayassa ca.

454. 因为此轮回有因、有缘而发生。如说——无明缘行，行缘识，如是而有整个缘起。如此，则无明为无明之因，不如理作意为缘。

Ayañ hi saṃsāro sahetu sappaccayo nibbatto. Vuttaṃ hi avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, evaṃ sabbo paṭiccasamuppādo. Iti avijjā avijjāya hetu ayoniso manasikāro paccayo.

455. 前一无明为后一无明之因。这里，前一无明是无明随眠，后一无明是无明缠，前无明随眠作为后无明缠的增长之因，如种子和嫩芽以等无间因性（为因）。而在某处结出了果实，这便作为其辗转因性之因。因为有两种因：等无间因和辗转因。如是，无明也有两种因：等无间因和辗转因。

Purimikā avijjā pacchimikāya avijjāya hetu. Tattha purimikā avijjā avijjānusayo pacchimikā avijjā avijjāpariyuṭṭhānaṃ, purimiko avijjānusayo pacchimikassa avijjāpariyuṭṭhānassa hetubhūto paribrūhanāya, bījaṅkuro viya samanantarahetutāya. Yaṃ pana yattha phalaṃ nibbattati, idam assa paramparahetutāya hetubhūtaṃ. Duvidho hi hetu samanantarahetu paramparahetu ca. Evaṃ avijjāya pi duvidho hetu samanantarahetu paramparahetu ca.

456. 或者，好比器皿、灯芯和油作为灯的缘，而非自性因。因为器皿、灯芯和油作为灯的缘，不能点燃无火者。灯便如自性之因般。如此，则自性为因，他性为缘，内在为因，外在为缘，生者为因，资产为缘，不共为因，共通为缘。

Yathā vā pana thālakañ ca vaṭṭi ca telañ ca padīpassa paccayabhūtaṃ na sabhāvahetu. Na hi sakkā thālakañ ca vaṭṭiñ ca telañ ca anaggikaṃ dīpetuṃ padīpassa paccayabhūtaṃ. Padīpo viya sabhāvo hetu hoti. Iti sabhāvo hetu, parabhāvo paccayo, ajjhattiko hetu, bāhiro paccayo, janako hetu, pariggāhako paccayo, asādhāraṇo hetu, sādhāraṇo paccayo.

457. 未断绝义即相续义、发生义、果义、结生义、再有义、障碍义、缠义、未根除义、随眠义、未通达义、无明义、未遍知义、识之种子义。

Avupacchedattho santati attho, nibbatti attho phalattho, paṭisandhi attho punabbhavattho, palibodhattho pariyuṭṭhānattho, asamugghātattho anusayattho, asampaṭivedhattho avijjattho, apariññātattho viññāṇassa bījattho.

458. 未断绝处即有相续，相续处即有发生，发生处即有果，果处即有结生，结生处即有再有，再有处即有障碍，障碍处即有缠，缠处即有未根除，未根除处即有随眠，随眠处即有未通达，未通达处即有无明，无明处即有有漏、未遍知的识，有漏、未遍知的识处即有种子义。

Yattha avupacchedo tattha santati, yattha santati tattha nibbatti, yattha nibbatti tattha phalaṃ, yattha phalaṃ tattha paṭisandhi, yattha paṭisandhi tattha punabbhavo, yattha punabbhavo tattha palibodho, yattha palibodho tattha pariyuṭṭhānaṃ, yattha pariyuṭṭhānaṃ tattha asamugghāto, yattha asamugghāto tattha anusayo, yattha anusayo tattha asampaṭivedho, yattha asampaṭivedho tattha avijjā, yattha avijjā tattha sāsavaṃ viññāṇaṃ apariññātaṃ, yattha sāsavaṃ viññāṇaṃ apariññātaṃ tattha bījattho.

459. 戒蕴为定蕴之缘，定蕴为慧蕴之缘，慧蕴为解脱蕴之缘，解脱蕴为解脱知见蕴之缘。

Sīlakkhandho samādhikkhandhassa paccayo, samādhikkhandho paññākkhandhassa paccayo, paññākkhandho vimuttikkhandhassa paccayo, vimuttikkhandho vimuttiñāṇadassanakkhandhassa paccayo.

460. 知津为知饮之缘，知饮为知得之缘，知得为知己之缘。

Titthaññutā pītaññutāya paccayo, pītaññutā pattaññutāya paccayo, pattaññutā attaññutāya paccayo.

461. 或者，好比缘眼、色生起眼识。这里，眼以增上缘性为缘，色以所缘缘性为缘，光以亲依止性为缘，作意则为自性之因。

Yathā vā pana cakkhuñ ca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tattha cakkhu ādhipateyyapaccayatāya paccayo, rūpā ārammaṇapaccayatāya paccayo, āloko sannissayatāya paccayo, manasikāro sabhāvo hetu.

462. 诸行为识之缘，自性为因。识为名色之缘，自性为因。名色为六入处之缘，自性为因。六入处为触之缘，自性为因。触为受之缘，自性为因。受为爱之缘，自性为因。爱为取之缘，自性为因。取为有之缘，自性为因。有为生之缘，自性为因。生为老死之缘，自性为因。老死为忧之缘，自性为因。忧为悲之缘，自性为因。悲为苦之缘，自性为因。苦为忧之缘，自性为因。忧为恼之缘，自性为因。

Saṅkhārā viññāṇassa paccayo, sabhāvo hetu. Viññāṇaṃ nāmarūpassa paccayo, sabhāvo hetu. Nāmarūpaṃ saḷāyatanassa paccayo, sabhāvo hetu. Saḷāyatanaṃ phassassa paccayo, sabhāvo hetu. Phasso vedanāya paccayo, sabhāvo hetu. Vedanā taṇhāya paccayo, sabhāvo hetu. Taṇhā upādānassa paccayo, sabhāvo hetu. Upādānaṃ bhavassa paccayo, sabhāvo hetu. Bhavo jātiyā paccayo, sabhāvo hetu. Jāti jarāmaraṇassa paccayo, sabhāvo hetu. Jarāmaraṇaṃ sokassa paccayo, sabhāvo hetu. Soko paridevassa paccayo, sabhāvo hetu. Paridevo dukkhassa paccayo, sabhāvo hetu. Dukkhaṃ domanassassa paccayo, sabhāvo hetu. Domanassaṃ upāyāsassa paccayo, sabhāvo hetu.

463. 如是，任何的亲依止，这一切都是资具。

Evaṃ yo koci upanissayo sabbo so parikkhāro.

464. 因此，大迦旃延尊者说：

令某法产生的诸法⋯⋯

Ten’āha āyasmā Mahākaccāyano

“Ye dhammā yaṃ dhammaṃ janayantī” ti.

Niyutto parikkhāro hāro.

总结导引之分别
Samāropanahāravibhaṅga

CST50

465. 这里，什么是总结导引？即「作为根的诸法，与牟尼阐明的一义」一颂。

Tattha katamo samāropano hāro? “Ye dhammā yaṃ mūlā, ye c’ekatthā pakāsitā muninā” ti.

466. 在一足处中，若干足处归入，则它们全都应予总结。好比在回转导引中，许多足处归入。

Ekasmiṃ padaṭṭhāne yattakāni padaṭṭhānāni otaranti, sabbāni tāni samāropayitabbāni. Yathā āvaṭṭe hāre bahukāni padaṭṭhānāni otarantī ti.

467. 这里，总结有四种：足处、异名、修习、舍弃。

Tattha samāropanā catubbidhā padaṭṭhānaṃ, vevacanaṃ, bhāvanā, pahānam iti.

468. 这里，什么是以足处总结？

不作一切恶，而具足善，
净化自心，此即诸佛的教法。§238

Tattha katamā padaṭṭhānena samāropanā?

“Sabbapāpassa akaraṇaṃ, kusalassa upasampadā;
sacittapariyodapanaṃ, etaṃ buddhāna sāsanan” ti.

469. 其足处为何？三善行：身善行、语善行、意善行。此即足处。

Tassa kiṃ padaṭṭhānaṃ? Tīṇi sucaritāni – kāyasucaritaṃ vacīsucaritaṃ manosucaritaṃ. Idaṃ padaṭṭhānaṃ.

470. 这里，身与语之善行，此即戒蕴。在意善行中，无贪与无嗔，此即定蕴。正见，此即慧蕴。此即足处。

Tattha yaṃ kāyikañ ca vācasikañ ca sucaritaṃ, ayaṃ sīlakkhandho. Manosucarite yā anabhijjhā abyāpādo ca, ayaṃ samādhikkhandho. Yā sammādiṭṭhi, ayaṃ paññākkhandho. Idaṃ padaṭṭhānaṃ.

471. 这里，戒蕴与定蕴即止，慧蕴即观。此即足处。

Tattha sīlakkhandho ca samādhikkhandho ca samatho, paññākkhandho vipassanā. Idaṃ padaṭṭhānaṃ.

472. 这里，止之果为对贪染离贪的心解脱，观之果为对无明离贪的慧解脱。此即足处。

Tattha samathassa phalaṃ rāgavirāgā cetovimutti, vipassanā phalaṃ avijjāvirāgā paññāvimutti. Idaṃ padaṭṭhānaṃ.

473. 林是欲念的足处²²。那何为林？何为欲念？林为种种五欲，渴爱为欲念。此即足处。

Vanaṃ vanathassa padaṭṭhānaṃ. Kiñ ca vanaṃ? Ko ca vanatho? Vanaṃ nāma pañca kāmaguṇā, taṇhā vanatho. Idaṃ padaṭṭhānaṃ.

474. 林即以「女或男」把握相。欲念即把握彼彼肢体的随形好：「哎！眼，哎！耳，哎！鼻，哎！舌，哎！身。」此即足处。

Vanaṃ nāma nimittaggāho “itthī” ti vā “puriso” ti vā. Vanatho nāma tesaṃ tesaṃ aṅgapaccaṅgānaṃ anubyañjanaggāho “aho cakkhu, aho sotaṃ, aho ghānaṃ, aho jivhā, aho kāyo” iti. Idaṃ padaṭṭhānaṃ.

475. 林为未遍知的六内外入处。缘此二者生起结缚，这是欲念。此即足处。

Vanaṃ nāma cha ajjhattika-bāhirāni āyatanāni apariññātāni. Yaṃ tadubhayaṃ paṭicca uppajjati saṃyojanaṃ, ayaṃ vanatho. Idaṃ padaṭṭhānaṃ.

476. 林为随眠。欲念为缠。此即足处。

Vanaṃ nāma anusayo. Vanatho nāma pariyuṭṭhānaṃ. Idaṃ padaṭṭhānaṃ.

477. 因此，世尊说：

截断了林和欲念⋯⋯法句第 283 颂

这是以足处总结。

Ten’āha Bhagavā

“Chetvā vanañ ca vanathañ cā” ti.

Ayaṃ padaṭṭhānena samāropanā.

CST51

478. 这里，什么是以异名总结？对贪染离贪的心解脱是有学果，对无明离贪的慧解脱是无学果。此即异名。

Tattha katamā vevacanena samāropanā? Rāgavirāgā cetovimutti sekkhaphalaṃ, avijjāvirāgā paññāvimutti asekkhaphalaṃ. Idaṃ vevacanaṃ.

479. 对贪染离贪的心解脱是阿那含果，对无明离贪的慧解脱是最上阿罗汉果。此即异名。

Rāgavirāgā cetovimutti anāgāmiphalaṃ, avijjāvirāgā paññāvimutti aggaphalaṃ arahattaṃ. Idaṃ vevacanaṃ.

480. 对贪染离贪的心解脱超越欲界，对无明离贪的慧解脱超越三界。此即异名。

Rāgavirāgā cetovimutti kāmadhātusamatikkamanaṃ, avijjāvirāgā paññāvimutti tedhātusamatikkamanaṃ. Idaṃ vevacanaṃ.

481. 慧根、慧力、增上慧学、慧蕴、择法觉支、舍觉支、智、正见、度、推度、惭、观、于法之智，这一切都是异名。这是以异名总结。

Paññindriyaṃ, paññābalaṃ, adhipaññāsikkhā, paññākkhandho, dhammavicayasambojjhaṅgo, upekkhāsambojjhaṅgo, ñāṇaṃ, sammādiṭṭhi, tīraṇā, santīraṇā, hirī, vipassanā, dhamme ñāṇaṃ, sabbaṃ idaṃ vevacanaṃ. Ayaṃ vevacanena samāropanā.

482. 这里，什么是以修习总结？如世尊说：

所以，比丘！你应于身作身随观而住，热忱、正知、具念，应调伏世间贪忧！§174

热忱即精进根，正知即慧根，具念即念根，应调伏世间贪忧即定根，如是，对于身作身随观而住者，四念处至于修习的圆满。因何原由？由四根同一特相故。§174

Tattha katamā bhāvanāya samāropanā? Yathāha Bhagavā

“Tasmātiha tvaṃ bhikkhu kāye kāyānupassī viharāhi, ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ”.

Ātāpī ti vīriyindriyaṃ. Sampajāno ti paññindriyaṃ. Satimā ti satindriyaṃ. Vineyya loke abhijjhādomanassan ti samādhindriyaṃ. Evaṃ kāye kāyānupassino viharato cattāro satipaṭṭhānā bhāvanāpāripūriṃ gacchanti. Kena kāraṇena? Ekalakkhaṇattā catunnaṃ indriyānaṃ.

483. 当四念处被修习时，四正勤至于修习的圆满。当四正勤被修习时，四神足至于修习的圆满。当四神足被修习时，五根至于修习的圆满。如是一切。因何原由？因为所有趣向觉悟的菩提分以出离之相为同一特相，它们由同一特相故，至于修习的圆满。这是以修习总结。§175

Catūsu satipaṭṭhānesu bhāviyamānesu cattāro sammappadhānā bhāvanāpāripūriṃ gacchanti. Catūsu sammappadhānesu bhāviyamānesu cattāro iddhipādā bhāvanāpāripūriṃ gacchanti. Catūsu iddhipādesu bhāviyamānesu pañcindriyāni bhāvanāpāripūriṃ gacchanti. Evaṃ sabbe. Kena kāraṇena? Sabbe hi bodhaṅgamā dhammā bodhipakkhiyā niyyānikalakkhaṇena eka-lakkhaṇā, te ekalakkhaṇattā bhāvanāpāripūriṃ gacchanti. Ayaṃ bhāvanāya samāropanā.

484. 这里，什么是以舍弃总结？于身作身随观而住者，舍弃了「不净为净」的颠倒，其段食至于遍知，于欲取无取，于欲轭离轭，于贪欲身系离系，于欲漏无漏，超越欲暴流，拔出贪箭，属于色的识住至于遍知，舍弃了对色界的贪染，不趣于欲趣。

Tattha katamā pahānena samāropanā? Kāye kāyānupassī viharanto “asubhe subhan” ti vipallāsaṃ pajahati, kabaḷīkāro c’assa āhāro pariññaṃ gacchati, kāmupādānena ca anupādāno bhavati, kāmayogena ca visaṃyutto bhavati, abhijjhākāyaganthena ca vippayujjati, kāmāsavena ca anāsavo bhavati, kāmoghañ ca uttiṇṇo bhavati, rāgasallena ca visallo bhavati, rūpūpikā c’assa viññāṇaṭṭhiti pariññaṃ gacchati, rūpadhātuyaṃ c’assa rāgo pahīno bhavati, na ca chandāgatiṃ gacchati.

485. 于受作受随观而住者，舍弃了「苦为乐」的颠倒，其触食至于遍知，于有取无取，于有轭离轭，于嗔恚身系离系，于有漏无漏，超越有暴流，拔出嗔箭，属于受的识住至于遍知，舍弃了对受界的贪染，不趣于嗔趣。

Vedanāsu vedanānupassī viharanto “dukkhe sukhan” ti vipallāsaṃ pajahati, phasso c’assa āhāro pariññaṃ gacchati, bhavūpādānena ca anupādāno bhavati, bhavayogena ca visaṃyutto bhavati, byāpādakāyaganthena ca vippayujjati, bhavāsavena ca anāsavo bhavati, bhavoghañ ca uttiṇṇo bhavati, dosasallena ca visallo bhavati, vedanūpikā c’assa viññāṇaṭṭhiti pariññaṃ gacchati, vedanādhātuyaṃ c’assa rāgo pahīno bhavati, na ca dosāgatiṃ gacchati.

486. 于心作心随观而住者，舍弃了「无常为常」的颠倒，其识食至于遍知，于见取无取，于见轭离轭，于戒禁取身系离系，于见漏无漏，超越见暴流，拔出慢箭，属于想的识住至于遍知，舍弃了对想界的贪染，不趣于畏趣。

Citte cittānupassī viharanto “anicce niccan” ti vipallāsaṃ pajahati, viññāṇaṃ c’assa āhāro pariññaṃ gacchati, diṭṭhupādānena ca anupādāno bhavati, diṭṭhiyogena ca visaṃyutto bhavati, sīlabbataparāmāsakāyaganthena ca vippayujjati, diṭṭhāsavena ca anāsavo bhavati, diṭṭhoghañ ca uttiṇṇo bhavati, mānasallena ca visallo bhavati, saññūpikā c’assa viññāṇaṭṭhiti pariññaṃ gacchati, saññādhātuyaṃ c’assa rāgo pahīno bhavati, na ca bhayāgatiṃ gacchati.

487. 于法作法随观而住者，舍弃了「无我为我」的颠倒，其意思食至于遍知，于我语取无取，于无明轭离轭，于此实执身系离系，于无明漏无漏，超越无明暴流，拔出痴箭，属于行的识住至于遍知，舍弃了对行界的贪染，不趣于痴趣。这是以舍弃总结。

Dhammesu dhammānupassī viharanto “anattani attā” ti vipallāsaṃ pajahati, manosañcetanā c’assa āhāro pariññaṃ gacchati, attavādupādānena ca anupādāno bhavati, avijjāyogena ca visaṃyutto bhavati, idaṃsaccābhinivesakāyaganthena ca vippayujjati, avijjāsavena ca anāsavo bhavati, avijjoghañ ca uttiṇṇo bhavati, mohasallena ca visallo bhavati, saṅkhārūpikā c’assa viññāṇaṭṭhiti pariññaṃ gacchati, saṅkhāradhātuyaṃ c’assa rāgo pahīno bhavati, na ca mohāgatiṃ gacchati. Ayaṃ pahānena samāropanā.

488. 因此，大迦旃延尊者说：

作为根的诸法，与牟尼阐明的一义，
它们应被总结，这是总结导引。

Ten’āha āyasmā Mahākaccāyano –

“Ye dhammā yaṃmūlā, ye c’ekatthā pakāsitā muninā;
te samāropayitabbā, esa samāropano hāro” ti.

Niyutto samāropano hāro.