12. Jhānavibhaṅgo · 12. 禅那分别义注
12. Jhānavibhaṅgo12. 禅那分别
1. Suttantabhājanīyaṃ
第一节 依经文分段
Mātikāvaṇṇanā论母注释
§508
508. Idāni tadanantare jhānavibhaṅge yā tāva ayaṃ sakalassāpi suttantabhājanīyassa paṭhamaṃ mātikā ṭhapitā, tattha idhāti vacanaṃ pubbabhāgakaraṇīyasampadāya sampannassa sabbappakārajjhānanibbattakassa puggalassa sannissayabhūtasāsanaparidīpanaṃ, aññasāsanassa ca tathābhāvapaṭisedhanaṃ. Vuttañhetaṃ – ‘‘idheva, bhikkhave, samaṇo…pe… suññā parappavādā samaṇehi aññehī’’ti (a. ni. 4.241). Bhikkhūti tesaṃ jhānānaṃ nibbattakapuggalaparidīpanaṃ. Pātimokkhasaṃvarasaṃvutoti idamassa pātimokkhasaṃvare patiṭṭhitabhāvaparidīpanaṃ. Viharatīti idamassa tadanurūpavihārasamaṅgībhāvaparidīpanaṃ. Ācāragocarasampannoti idamassa heṭṭhā pātimokkhasaṃvarassa upari jhānānuyogassa ca upakāradhammaparidīpanaṃ. Aṇumattesu vajjesu bhayadassāvīti idamassa pātimokkhato acavanadhammatāparidīpanaṃ. Samādāyāti idamassa sikkhāpadānaṃ anavasesato ādānaparidīpanaṃ. Sikkhatīti idamassa sikkhāya samaṅgībhāvaparidīpanaṃ. Sikkhāpadesūti idamassa sikkhitabbadhammaparidīpanaṃ.
508. 现在随后说到禅那的详细分析时，这一切皆缘于先前已立在此整个依经文分段中最初的范畴表。在此处“在此”意指本教法中，借助先行的因缘具足，完整无缺地显示那依禅那而生起的人，这为教法的显扬，且同样对他法起反对作用。此已被言：“比库们，这里，沙门……空无他法的诽谤，沙门们彼此无侵犯”（《阿含经杂藏》第4卷241经）。此中“比库”者，指禅那所造成人之显扬。“守戒”则指此守戒必定不失之状况的显扬。所谓“住持”者，指此照应契合的安住之相的显扬。因“实践行为得庄严”，此尤在守戒之上，又辅助于禅那的实践行为进行了德法之显扬。对细小的过失惩戒、展示守戒尚未转移的本质。所谓“取受”，此指对戒律条文的无间断取行的显扬；称“修习”，是指依此修行的完整相的显扬；“戒条”，乃指应修戒法的显扬。
Indriyesūti idamassa guttadvāratāya bhūmiparidīpanaṃ; rakkhitabbokāsaparidīpanantipi vadanti eva. Guttadvāroti idamassa chasu dvāresu saṃvihitārakkhabhāvaparidīpanaṃ. Bhojane mattaññūti idamassa santosādiguṇaparidīpanaṃ. Pubbarattāpararattaṃ jāgariyānuyogamanuyuttoti idamassa kāraṇabhāvaparidīpanaṃ. Sātaccaṃnepakkanti idamassa paññāpariggahitena vīriyena sātaccakāritāparidīpanaṃ . Bodhipakkhikānaṃ dhammānaṃ bhāvanānuyogamanuyuttoti idamassa paṭipattiyā nibbedhabhāgiyattaparidīpanaṃ.
所谓“根”，指此口门关闭的基础显扬；又称保护应守的规则的显扬。所谓“口门关闭”，指六门关闭时护持不失之本质显示。所谓“饮食节制”，是指心满意足等善行的显扬。所谓“长夜相继”，指身心安稳活跃不懈之因缘的显扬。所谓“精勤”，“醒觉专注”，指由慧根摄持而积极精进的显扬。所谓菩提分法的修习，指有关修行途径的按法应用的显扬。
So abhikkante…pe… tuṇhībhāve sampajānakārī hotīti idamassa sabbattha satisampajaññasamannāgatattaparidīpanaṃ. So vivittaṃ senāsanaṃ bhajatīti idamassa anurūpasenāsanapariggahaparidīpanaṃ. Araññaṃ…pe… paṭisallānasāruppanti idamassa senāsanappabhedanirādīnavatānisaṃsaparidīpanaṃ. Soaraññagato vāti idamassa vuttappakārena senāsanena yuttabhāvaparidīpanaṃ. Nisīdatīti idamassa yogānurūpairiyāpathaparidīpanaṃ. Parimukhaṃ satiṃ upaṭṭhapetvāti idamassa yogārambhaparidīpanaṃ. So abhijjhaṃ loke pahāyātiādi panassa kammaṭṭhānānuyogena nīvaraṇappahānaparidīpanaṃ. Tasseva pahīnanīvaraṇassa vivicceva kāmehītiādi paṭipāṭiyā jhānuppattiparidīpanaṃ.
所谓“他时”，其意是禅那中觉知清醒的存在状态显扬。所谓“独处安住”，指适合的独修处所的收摄显扬。所谓“林中”，指清静离垢的住处采择的显扬。所谓“处于森林中”，乃经言语已明示以处所契合而定的显扬。所谓“正坐”，是指契合禅定所应当坐之道的显扬。所谓“正面维持念”，指禅定起步的显扬。所谓“断除贪著”等，其行为场所的运用，表现烦恼破除的显扬。于已断除的烦恼中，依其分别，依照修辞，解释前三禅乃至禅那的生成状态。
Api ca idha bhikkhūti imasmiṃ sāsane jhānuppādako bhikkhu. Idāni yasmā jhānuppādakena bhikkhunā cattāri sīlāni sodhetabbāni, tasmāssa pātimokkhasaṃvarasaṃvutoti iminā pātimokkhasaṃvarasīlavisuddhiṃ upadisati. Ācāragocarasampannotiādinā ājīvapārisuddhisīlaṃ. Samādāya sikkhati sikkhāpadesūti iminā tesaṃ dvinnaṃ sīlānaṃ anavasesato ādānaṃ. Indriyesu guttadvāroti iminā indriyasaṃvarasīlaṃ. Bhojane mattaññūti iminā paccayasannissitasīlaṃ. Pubbarattāpararattantiādinā sīle patiṭṭhitassa jhānabhāvanāya upakārake dhamme. So abhikkantetiādinā tesaṃ dhammānaṃ aparihānāya kammaṭṭhānassa ca asammosāya satisampajaññasamāyogaṃ. So vivittantiādinā bhāvanānurūpasenāsanapariggahaṃ. Soaraññagato vātiādinā taṃ senāsanaṃ upagatassa jhānānurūpairiyāpathañceva jhānabhāvanārambhañca. So abhijjhantiādinā jhānabhāvanārambhena jhānapaccanīkadhammappahānaṃ. So ime pañca nīvaraṇe pahāyātiādinā evaṃ pahīnajjhānapaccanīkadhammassa sabbajjhānānaṃ uppattikkamaṃ upadisatīti.
至于此时称之“比库者”，乃指于本教法中禅那发生的比库。因禅那发起比库须净除四戒，所以此称“守戒必定不失”，指由此得守戒清净的证据显扬。由“因实践行为得庄严”等而说明衣食生活清净之德。由“取受戒条”说明无间断取持戒律的重要。由“口门关闭”说明根的摄护戒律。由“饮食节制”说明依因缘而得守戒的清净。由“长夜相继”等表示戒律坚立有利于禅定修行。由“他时”等说明诸法无损清净，具足觉知精进的结合。由“独处”等说明与修行相应之处所收摄。由“处于森林中”等说明契合禅那之森林住处及禅定起步。由“断除贪著”说明禅定起步而舍弃各种障碍。由“断除烦恼”等说明断除障碍后各禅得生之过程由此受持。
Mātikāvaṇṇanā. · 论母注释。
Niddesavaṇṇanā解说注释
§509
509. Idāni yathānikkhittaṃ mātikaṃ paṭipāṭiyā bhājetvā dassetuṃ idhāti imissā diṭṭhiyātiādi āraddhaṃ. Tattha imissā diṭṭhiyātiādīhi dasahi padehi sikkhattayasaṅkhātaṃ sabbaññubuddhasāsanameva kathitaṃ. Tañhi buddhena bhagavatā diṭṭhattā diṭṭhīti vuccati. Tasseva khamanavasena khanti, ruccanavasena ruci, gahaṇavasena ādāyo, sabhāvaṭṭhena dhammo, sikkhitabbaṭṭhena vinayo, tadubhayenāpi dhammavinayo, pavuttavasena pāvacanaṃ, seṭṭhacariyaṭṭhena brahmacariyaṃ, anusiṭṭhidānavasena satthusāsananti vuccati. Tasmā imissā diṭṭhiyātiādīsu imissā buddhadiṭṭhiyā, imissā buddhakhantiyā, imissā buddharuciyā, imasmiṃ buddhaādāye, imasmiṃ buddhadhamme, imasmiṃ buddhavinaye.
509. 现在继续严格依照既立范畴依次陈说，为清晰展示“此处所述之见解”等开端部分。这里“此处所述之见解”等十个词，乃表示传习训练的诸法，乃称为圆满通达佛陀教法。佛陀所觉悟者，称为“所见”；依此“忍耐”者称“忍”；依此“喜好”者称“悦”；依此“受持”者称“所受”；依此“法性”则称“法”；对应修习者称为“律”；兼具此法与律者，称为“法律”；开示教法者称“开示”；崇高德行者称“善行”；因修行者称“修持者”的佛陀教法。以此故，“此处所述之见解”等各处，即指佛陀的见解、忍耐、喜好、受持、教义、律仪诸法。
‘‘Ye ca kho tvaṃ, gotami, dhamme jāneyyāsi – ‘ime dhammā sarāgāya saṃvattanti no virāgāya, saṃyogāya saṃvattanti no visaṃyogāya, ācayāya saṃvattanti no apacayāya, upādāya saṃvattanti no paṭinissaggiyā, mahicchatāya saṃvattanti no appicchatāya, asantuṭṭhiyā saṃvattanti no santuṭṭhiyā, saṅgaṇikāya saṃvattanti no pavivekāya, kosajjāya saṃvattanti no vīriyārambhāya, dubbharatāya saṃvattanti no subharatāyā’ti ekaṃsena hi, gotami, dhāreyyāsi – ‘neso dhammo, neso vinayo, netaṃ satthusāsana’nti. Ye ca kho tvaṃ, gotami, dhamme jāneyyāsi – ‘ime dhammā virāgāya saṃvattanti no sarāgāya…pe… subharatāya saṃvattanti no dubbharatāyā’ti. Ekaṃsena hi, gotami, dhāreyyāsi – ‘eso dhammo, eso vinayo, etaṃ satthusāsana’’nti (a. ni. 8.53; cūḷava. 406).
汝等当知，果德弥，此等法则即为：缘爱而转，不缘厌离；缘聚合而转，不缘分离；缘增长而转，不缘减少；缘取着而转，不缘放下；缘多欲而转，不缘少欲；缘不满足而转，不缘满足；缘聚结而转，不缘离散；缘懈怠而转，不缘精进；缘难生而转，不缘易生。汝当一心持守，是法、是律非世尊教诫也。又当知，若此等法则缘厌离而转，不缘爱而转……缘精进而转，不缘懈怠者，一心持守，是法、是律即世尊教诫也。（出处：阿毗尼白菜8.53；小论402）
Evaṃ vutte imasmiṃ buddhadhammavinaye , imasmiṃ buddhapāvacane, imasmiṃ buddhabrahmacariye, imasmiṃ buddhasatthusāsaneti evamattho veditabbo.
如是说，在此佛陀法中，在此佛陀戒律里，在此佛陀辟支佛行中，在此佛陀圣教中，应当知悉此义。
Apicetaṃ sikkhāttayasaṅkhātaṃ sakalaṃ sāsanaṃ bhagavatā diṭṭhattā sammādiṭṭhipaccayattā sammādiṭṭhipubbaṅgamattā ca diṭṭhi, bhagavato khamanavasena khanti, ruccanavasena ruci, gahaṇavasena ādāyo. Attano kārakaṃ apāyesu apatamānaṃ dhāretīti dhammo. Sova saṃkilesapakkhaṃ vinatīti vinayo. Dhammo ca so vinayo cāti dhammavinayo. Kusaladhammehi vā akusaladhammānaṃ esa vinayoti dhammavinayo. Teneva vuttaṃ – ‘‘ye ca kho tvaṃ, gotami, dhamme jāneyyāsi – ‘ime dhammā virāgāya saṃvattanti no sarāgāya…pe… ekaṃsena, gotami, dhāreyyāsi ‘eso dhammo, eso vinayo, etaṃ satthusāsana’nti.
又，所谓“戒除”，是指佛陀所示现的整体教法，基于正见作缘，先于正见而起，任由佛陀无量忍辱，无量喜爱，无量着迷保持。此谓持之以恒，于自身所为恶行已止。德法称为“法”，清净称为“律”。如是，“法及律”，即善法与不善法之律法。佛陀有云：“汝等，果德弥，当知此等法则缘厌离而转，不缘爱而转……当一心持守，是法、是律，即是世尊教诫。”
Dhammena vā vinayo, na daṇḍādīhīti dhammavinayo, vuttampi cetaṃ –
所谓教诫之律，不是靠刑罚等威吓所立，亦有此教诫言说——
‘‘Daṇḍeneke damayanti, aṅkusehi kasāhi ca;
“以刑罚多者能驯服，以钩刺杖棒者亦然；
Adaṇḍena asatthena, nāgo danto mahesinā’’ti. (cūḷava. 342; ma. ni. 2.352);
非以刑罚，非以邪道，如猛虎被制伏于大象。”（出处：小论342；中论2.352）
Tathā –
如是——
‘‘Dhammena nīyamānānaṃ, kā usūyā vijānata’’nti; (Mahāva. 63);
“依止法而自守，何者谓为嫉妒呢？”（大毗婆沙论63）
Dhammāya vā vinayo dhammavinayo. Anavajjadhammatthañhesa vinayo, na bhavabhogāmisatthaṃ. Tenāha bhagavā – ‘‘nayidaṃ, bhikkhave, brahmacariyaṃ vussati janakuhanattha’’nti (a. ni. 4.25) vitthāro. Puṇṇattheropi āha – ‘‘anupādāparinibbānatthaṃ kho, āvuso, bhagavati brahmacariyaṃ vussatī’’ti (ma. ni. 1.259). Visiṭṭhaṃ vā nayatīti vinayo. Dhammato vinayo dhammavinayo. Saṃsāradhammato hi sokādidhammato vā esa visiṭṭhaṃ nibbānaṃ nayati. Dhammassa vā vinayo, na titthakarānanti dhammavinayo; dhammabhūto hi bhagavā, tasseva vinayo. Yasmā vā dhammāyeva abhiññeyyā pariññeyyā pahātabbā bhāvetabbā sacchikātabbā ca, tasmā esa dhammesu vinayo, na sattesu, na jīvesu cāti dhammavinayo. Sātthasabyañjanatādīhi aññesaṃ vacanato padhānaṃ vacananti pavacanaṃ; pavacanameva pāvacanaṃ. Sabbacariyāhi visiṭṭhacariyābhāvena brahmacariyaṃ. Devamanussānaṃ satthubhūtassa bhagavato sāsananti satthusāsanaṃ; satthubhūtaṃ vā sāsanantipi satthusāsanaṃ. ‘‘So vo mamaccayena satthā’’ti (dī. ni. 2.216) hi dhammavinayova satthāti vuttoti evametesaṃ padānaṃ attho veditabbo.
法者，亦名戒法，为法之戒。戒法者，不存有损戒律真义之意，亦非为欲求世间享受之故。故世尊说：“比库们，此非正道修行以灭除伤害子孙之道也”（《增支部·第四五经》）。此乃其详释。长老普那亦言：“戒律之修持，是为于无取着而证灭涅槃，尊者佛所行之正道”（《小梵网经·第一二五九经》）。戒律为最佳正道。戒律为法，法即戒律。诸法中最高者，乃出离生死之苦之涅槃。戒律为法，非流言诽谤者所能废止；戒律以法为本，正是世尊真实所立之戒。何以故？法当被了知，修习，并证得，且应舍离烦恼，故此戒律乃属法，不属有情或生命。因缘法之教义，有义句相，而语句不可随意诠释，尊者佛言语即为正语，不是虚妄。诸行为中具最高之正行即为胜义道。天人与人众敬仰世尊之教法，即称为佛陀教法，亦即世尊所立之法。“我以慈悲为师”（《长部·增释经二一六》）言即此戒法与法相，世尊为师之故。由此，须了解诸语义言之本旨。
Yasmā pana imasmiṃyeva sāsane sabbapakārajjhānanibbattako bhikkhu dissati, na aññatra, tasmā tattha tattha ‘imissā’ti ca ‘imasmi’nti ca ayaṃ niyamo katoti veditabboti. Ayaṃ ‘idhā’ti mātikāpadaniddesassa attho.
且知，因此教法中，能成就诸善作业之比库显现，惟唯一人，无有他人，故当知彼处及彼处常有‘此在此’之义，此谓律例。此“在此”是教法内涵系谱所指示之义。
§510
510. Bhikkhuniddese samaññāyāti paññattiyā, vohārenāti attho. Samaññāya eva hi ekacco bhikkhūti paññāyati. Tathā hi nimantanādimhi bhikkhūsu gaṇīyamānesu sāmaṇerepi gahetvā ‘sataṃ bhikkhū, sahassaṃ bhikkhū’ti vadanti. Paṭiññāyāti attano paṭijānanena. Paṭiññāyapi hi ekacco bhikkhūti paññāyati. Tassa ‘‘ko ettha āvuso’’ti? ‘‘Ahaṃ, āvuso, bhikkhū’’ti evamādīsu (a. ni. 10.96) sambhavo daṭṭhabbo. Ayaṃ pana ānandattherena vuttattā dhammikā paṭiññā. Rattibhāge pana dussīlāpi paṭipathaṃ āgacchantā ‘‘ko etthā’’ti vutte adhammikāya paṭiññāya abhūtatthāya ‘‘mayaṃ bhikkhū’’ti vadanti.
510. 关于比库称呼，应视为普通表达。谓“比库”是对某些具称谓者之通称。就如引导时，将众多比库与沙玛内拉合称“百比库、千比库”，乃属习惯所作。称谓 “接受”为“自我认可”。“受纳”亦指者“自我承认”。例如阿难尊者问：“谁是此处的比库？”答曰：“我是比库。”此类对话见于（增支部十章第九十六经）。此乃阿难尊者所传的正法内涵。然夜间恶行者虽违背正法而行，却自称比库，显示其称谓之虚假。
Bhikkhatīti yācati. Yo hi koci bhikkhati, bhikkhaṃ esati gavesati, so taṃ labhatu vā mā vā, atha kho bhikkhatīti bhikkhu. Bhikkhakoti byañjanena padaṃ vaḍḍhitaṃ; bhikkhanadhammatāya bhikkhūti attho. Bhikkhācariyaṃ ajjhupagatoti buddhādīhi ajjhupagataṃ bhikkhācariyaṃ ajjhupagatattā bhikkhācariyaṃ ajjhupagato nāma. Yo hi koci appaṃ vā mahantaṃ vā bhogakkhandhaṃ pahāya agārasmā anagāriyaṃ pabbajito, kasigorakkhādīhi jīvitakappanaṃ hitvā liṅgasampaṭicchaneneva bhikkhācariyaṃ ajjhupagatoti bhikkhu. Parappaṭibaddhajīvikattā vā vihāramajjhe kājabhattaṃ bhuñjamānopi bhikkhācariyaṃ ajjhupagatoti bhikkhu. Piṇḍiyālopabhojanaṃ nissāya pabbajjāya ussāhajātattā vā bhikkhācariyaṃ ajjhupagatoti bhikkhu.
“比库”即乞求。某人乞求，则为求食、求取，或为寻求。或得或不得，称为乞求，即为比库。比库一辞从“乞求”之意扩展，意谓以乞讨为业的人。佛陀及诸比库所从事之乞食修行，称为行 乞食。行为乞食的修行，即是正道修持。若有人舍弃多寡财物，离家出家，弃守家居，为诸比库所护持生活，弃己标记，称为具足行乞之比库。即使住持他方，或在众僧中侍奉，或仅凭乞食所得食，也称为具足乞食之比库。此种由乞食及简食维生而出家的精神状态，视为行乞道之起点，比库名号因之生起。
Agghaphassavaṇṇabhedena bhinnaṃ paṭaṃ dhāretīti bhinnapaṭadharo. Tattha satthakacchedanena agghabhedo veditabbo. Sahassagghanakopi hi paṭo satthakena khaṇḍākhaṇḍikaṃ chinno bhinnaggho hoti, purimagghato upaḍḍhampi na agghati. Suttasaṃsibbanena phassabhedo veditabbo. Sukhasamphassopi hi paṭo suttehi saṃsibbito bhinnaphasso hoti, kharasamphassataṃ pāpuṇāti. Sūcimalādīhi vaṇṇabhedo veditabbo. Suparisuddhopi hi paṭo sūcikammato paṭṭhāya sūcimalena, hatthasedamalajallikādīhi , avasāne rajanakappakaraṇehi ca bhinnavaṇṇo hoti, pakativaṇṇaṃ vijahati. Evaṃ tīhākārehi bhinnapaṭadhāraṇato bhinnapaṭadharoti bhikkhu. Gihīvatthavisabhāgānaṃ vā kāsāvānaṃ dhāraṇamatteneva bhinnapaṭadharoti bhikkhu.
「以坚硬触感和颜色差别判别为断裂的布片」者，称为断布持者。此中应通过世尊之断截法而了知断裂之布。即便是千片布，依世尊截断后，断为片段且断裂为碎块，原先的一整块布仍未构成断布。以经文所示，可知触感之断别。虽为柔软触感的布片，依经文所示可归入断触，达到粗硬触感的程度。又以针纱等细微之颜色差别辨识。即使布片极为洁净，由针线缝合之痕迹、手指油污、墨汁印迹等，终究呈现断色的状态，显显布片已被破损。所以由这三种标准以断布持有来判知断布持者。对于居士所着袈裟布而言，仅以所穿袈裟幅度为标准，亦称断布持者。
Bhindati pāpake akusale dhammeti bhikkhu. Sotāpattimaggena pañca kilese bhindatīti bhikkhu. Sakadāgāmimaggena cattāro, anāgāmimaggena cattāro, arahattamaggena aṭṭha kilese bhindatīti bhikkhu. Ettāvatā cattāro maggaṭṭhā dassitā. Bhinnattāti iminā pana cattāro phalaṭṭhā. Sotāpanno hi sotāpattimaggena pañca kilese bhinditvā ṭhito. Sakadāgāmī sakadāgāmimaggena cattāro, anāgāmī anāgāmimaggena cattāro, arahā arahattamaggena aṭṭha kilese bhinditvā ṭhito. Evamayaṃ catubbidho phalaṭṭho bhinnattā pāpakānaṃ akusalānaṃ dhammānaṃ bhikkhu nāma.
“断恶不善法”者，是比库破除恶不善法也。得初果之道者，能断五苦恼者，比库是也。得一来果之道断四苦恼，得不还果之道断四苦恼，得阿拉汉果之道断八烦恼者，比库是也。这四果之道得已破断，称为断者。初果者，凭初果之道已断五苦恼而稳立。二果者凭二果之道断四，三果者以三果之道断四，阿拉汉者凭阿拉汉之道断八烦恼而坚立。如此，此四果断为恶不善法破除者，即称为比库。
Odhiso kilesānaṃ pahānāti ettha dve odhī – maggodhi ca kilesodhi ca. Odhi nāma sīmā, mariyādā. Tattha sotāpanno maggodhinā odhiso kilesānaṃ pahānā bhikkhu. Tassa hi catūsu maggesu ekeneva odhinā kilesā pahīnā, na sakalena maggacatukkena. Sakadāgāmīanāgāmīsupi eseva nayo. Sotāpanno ca kilesodhināpi odhiso kilesānaṃ pahānā bhikkhu. Tassa hi pahātabbakilesesu odhināva kilesā pahīnā, na sabbena sabbaṃ. Arahā pana anodhisova kilesānaṃ pahānā bhikkhu. Tassa hi maggacatukkena anodhināva kilesā pahīnā, na ekāya maggasīmāya. Pahātabbakilesesu ca anodhisova kilesā pahīnā. Ekāpi hi kilesasīmā ṭhitā nāma natthi. Evaṃ so ubhayathāpi anodhiso kilesānaṃ pahānā bhikkhu.
「断除烦恼」之中，分为二种断除法──名为魔断与烦恼断。断者即为限度与界限。初果者借魔断断除烦恼。即在四种道中有一断处的断除，而非断除四道全体。须陀洹果位与一来果、不还果果位亦复如是。初果亦以烦恼断为断烦恼者。就是在须陀洹果断除烦恼中，断除部分烦恼而非全部断尽。阿拉汉果位的断除者，即完全断除烦恼者。阿拉汉以四果合一断处断除烦恼，非单一果位断除。于断除烦恼之中，不存在单一断处完满止息烦恼。如此此人，可谓于两方面无魔无烦恼断除烦恼之人。
Sekkhoti puthujjanakalyāṇakena saddhiṃ satta ariyā. Tisso sikkhā sikkhantīti sekkhā. Tesu yo koci sekkho bhikkhuti veditabbo. Na sikkhatīti asekkho. Sekkhadhamme atikkamma aggaphale ṭhito tato uttari sikkhitabbābhāvato khīṇāsavo asekkhoti vuccati. Avaseso puthujjanabhikkhu tisso sikkhā neva sikkhati, na sikkhitvā ṭhitoti nevasekkhanāsekkhoti veditabbo.
「修学」即凡夫善者与七圣者一同完成三种修学。此三训称为修学者。于此三者中，谁为修学者则称比库，非修学者则谓非修学者。逾越修学行为及其果实后而立于高级者，谓之寂灭之修学缺乏，亦称无烦恼非修学者。余下之凡夫比库三种修学皆不成就，未成就也非称修学者或非修学者。
Sīlaggaṃ samādhiggaṃ paññaggaṃ vimuttagganti idaṃ aggaṃ patvā ṭhitattā aggo bhikkhu nāma. Bhadroti apāpako. Kalyāṇaputhujjanādayo hi yāva arahā tāva bhadrena sīlena samādhinā paññāya vimuttiyā vimuttiñāṇadassanena ca samannāgatattā bhadro bhikkhūti saṅkhyaṃ gacchanti. Maṇḍo bhikkhūti pasanno bhikkhu; sappimaṇḍo viya anāvilo vippasannoti attho. Sāroti tehiyeva sīlasārādīhi samannāgatattā, nīlasamannāgamena nīlo paṭo viya, sāro bhikkhūti veditabbo. Vigatakilesapheggubhāvato vā khīṇāsavova sāroti veditabbo.
戒学、定学、慧学合称为三学，及以证得解脱之上有所成就者，立为首位比库。谓善妙、无不善。凡善良凡夫至阿拉汉，皆以高洁戒定慧及解脱智慧之现观为善妙，故众以善妙比库计之。愚钝之比库谓之嬉戏比库，如同清净明亮无染污者谓之光辉。此“光辉”者，谓由三学之戒、定、慧三学而具足，犹如青色布染成青布，称为光辉比库。亦可谓无烦恼污垢之清净者为光辉。
Tattha ca ‘‘bhindati pāpake akusale dhammeti bhikkhu, odhiso kilesānaṃ pahānā bhikkhu, sekkho bhikkhū’’ti imesu tīsu ṭhānesu satta sekkhā kathitā. ‘‘Bhinnattā pāpakānaṃ akusalānaṃ dhammānanti bhikkhu, anodhiso kilesānaṃ pahānā bhikkhu, asekkho bhikkhu, aggo bhikkhu, maṇḍo bhikkhū’’ti imesu pañcasu ṭhānesu khīṇāsavova kathito. ‘‘Nevasekkhanāsekkho’’ti ettha puthujjanova kathito. Sesaṭṭhānesu puthujjanakalyāṇako, satta sekkhā, khīṇāsavoti ime sabbepi kathitā.
于「断恶不善法比库」「断烦恼之比库」「修学之比库」三处，显现七种修学者。于「断除恶不善法」「断烦恼之比库」「非修学比库」「首位比库」「嬉戏比库」五处，显现已无烦恼者。所谓「未成就修学与成就未成就修学」处，为凡夫。于余下六处，显现凡夫善者、七圣者、已无烦恼者，皆已论述完毕。
Evaṃ samaññādīhi bhikkhuṃ dassetvā idāni upasampadāvasena dassetuṃ samaggena saṅghenātiādimāha. Tattha samaggena saṅghenāti sabbantimena paricchedena pañcavaggakaraṇīye kamme yāvatikā bhikkhū kammappattā, tesaṃ āgatattā chandārahānaṃ chandassa āhaṭattā sammukhībhūtānañca appaṭikkosanato ekasmiṃ kamme samaggabhāvaṃ upagatena. Ñatticatutthenāti tīhi anussāvanāhi ekāya ca ñattiyā kātabbena. Kammenāti dhammikena vinayakammena. Akuppenāti vatthuñattianussāvanasīmāparisasampattisampannattā akopetabbataṃ appaṭikkositabbataṃ upagatena. Ṭhānārahenāti kāraṇārahena satthusāsanārahena.
如此示现比库以后，又说“今当随众僧集体以具足受具戒”，由此称谓。此所谓“随众僧集体”，意指以完全圆满的区分，由五类所组成的戒律规范中，所有比库均已受到戒律法制之人。其到来者因随喜脱离执欲，意志增强且未对诸人起异议，内心对所受戒律业事同一意向而和合统一。所谓“三聚戒”，为以三重诵闻，并且以一聚众共同履行戒责。所谓“戒业”，指根基于戒律与律仪的善法业。所谓“无嗔”，是指“无侵害”之三重诵闻功德已成，内涵诸有害行为皆已远离，不发嗔，不起怨、无报复之心。所谓“无敌处”，乃是依止之地、因缘及世尊教法依凭者。
Upasampanno nāma uparibhāvaṃ samāpanno, pattoti attho. Bhikkhubhāvo hi uparibhāvo. Tañcesa yathāvuttena kammena samāpannattā upasampannoti vuccati. Etena yā imā ehibhikkhūpasampadā, saraṇāgamanūpasampadā, ovādapaṭiggahaṇūpasampadā, pañhabyākaraṇūpasampadā, garudhammapaṭiggahaṇūpasampadā, dūtenūpasampadā, aṭṭhavācikūpasampadā, ñatticatutthakammūpasampadāti aṭṭha upasampadā vuttā, tāsaṃ ñatticatutthakammūpasampadā, dūtenūpasampadā, aṭṭhavācikūpasampadāti imā tissova thāvarā. Sesā buddhe dharamāneyeva ahesuṃ. Tāsu upasampadāsu imasmiṃ ṭhāne ayaṃ ñatticatutthakammūpasampadāva adhippetā.
“受具戒”者，意谓证得上乘果位，由此成就比库身份。受具戒者因其戒业圆满而得名“受具戒”。如是者，此地诸比库受具戒、皈依受戒、弘誓受戒、就问答受戒、戒守受戒、代行受戒、八正语受戒及三聚戒受戒，合计八受戒子类。三聚戒受戒、代行受戒及八正语受戒为不可动摇；其它则为随顺时代而变化。其余皆为佛灭度后而失去。此等受具戒中，三聚戒受戒乃今时此处所垄断尊重者。
§511
511. Pātimokkhasaṃvaraniddese pātimokkhanti sikkhāpadasīlaṃ. Tañhi, yo naṃ pāti rakkhati, taṃ mokkheti mocayati āpāyikādīhi dukkhehi, tasmā pātimokkhanti vuttaṃ. Sīlaṃ patiṭṭhātiādīni tasseva vevacanāni. Tattha sīlanti kāmañcetaṃ saha kammavācāpariyosānena ijjhanakassa pātimokkhassa vevacanaṃ, evaṃ santepi dhammato etaṃ sīlaṃ nāma pāṇātipātādīhi vā viramantassa vattappaṭipattiṃ vā pūrentassa cetanādayo dhammā veditabbā. Vuttañhetaṃ paṭisambhidāyaṃ ‘‘kiṃ sīla’’nti? Cetanā sīlaṃ, cetasikaṃ sīlaṃ, saṃvaro sīlaṃ, avītikkamo sīla’’nti (paṭi. ma. 1.39).
关于巴提墨戒（巴提墨意为诸戒之总摄）守护，谓之戒律即戒条与戒行。未能坚守者，必受生死苦难之业报，故称巴提墨戒。有言“戒即坚守”等诸解，戒即以根本戒摄摄其意。戒指戒条及戒业之总称，其中具体戒条如杀生戒乃拨示戒护之规则。此以释疑曰“何谓戒？”戒即心志戒（戒于意者）、心行戒（戒于意行者）、拘制戒（戒以约束者）、不越戒（戒以不逾越者）。（《巴提墨别释》第1章第39节）
Tattha cetanā sīlaṃ nāma pāṇātipātādīhi vā viramantassa vattapaṭipattiṃ vā pūrentassa cetanā. Cetasikaṃ sīlaṃ nāma pāṇātipātādīhi viramantassa virati. Apica cetanā sīlaṃ nāma pāṇātipātādīni pajahantassa satta kammapathacetanā. Cetasikaṃ sīlaṃ nāma ‘‘abhijjhaṃ pahāya vigatābhijjhena cetasā viharatī’’tiādinā nayena saṃyuttamahāvagge vuttā anabhijjhāabyāpādasammādiṭṭhidhammā. Saṃvaro sīlanti ettha pañcavidhena saṃvaro veditabbo – pātimokkhasaṃvaro, satisaṃvaro, ñāṇasaṃvaro , khantisaṃvaro, vīriyasaṃvaroti. Tassa nānākaraṇaṃ visuddhimagge (visuddhi. 1.6) vuttaṃ. Avītikkamo sīlanti samādiṇṇasīlassa kāyikavācasiko avītikkamo. Ettha ca saṃvarasīlaṃ avītikkamasīlanti idameva nippariyāyato sīlaṃ; cetanā sīlaṃ cetasikaṃ sīlanti pariyāyato sīlanti veditabbaṃ.
此处心志戒，意指对于杀生戒等戒条，具戒者因意愿而停止违戒行为或修践戒行的心态。心行戒，谓于杀生戒等戒条，弃恶行而修正行。又心志戒也意为摒弃杀生等恶戒，断绝七业误用之心。心行戒，又名“断贪心”，此如《通胜大部》所列：无贪、无嗔及正见诸法。拘制戒须从五义解：巴提墨戒的约束、自觉念约束、智慧约束、忍耐约束及精进约束。各类俱在《净道论》第一章第六节中述。所谓不越戒，即已达定行戒者身语意三戒不越。于此，拘制戒即为止戒，不越戒为浄戒，心志戒与心行戒皆为其释义。
Yasmā pana pātimokkhasaṃvarasīlena bhikkhu sāsane patiṭṭhāti nāma, tasmā taṃ ‘patiṭṭhā’ti vuttaṃ; patiṭṭhahati vā ettha bhikkhu, kusaladhammā eva vā ettha patiṭṭhahantīti patiṭṭhā. Ayamattho –
缘于巴提墨戒之守护，使得比库得以确立法制地位，故称“确立”。此处“确立”一义，谓比库依正行有功德而受确立。谓之确立者，内涵为善法之确立。意谓……
‘‘Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ;
“以戒为确立而得智者，人当修养其心与智慧。”
Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭa’’nti ca. (saṃ. ni. 1.23);
热诚而精进的比库，即称为“他摧破了这一切”的人。
‘‘Patiṭṭhā , mahārāja, sīlaṃ sabbesaṃ kusaladhammāna’’nti ca ‘‘sīle patiṭṭhitassa kho, mahārāja, sabbe kusalā dhammā na parihāyantī’’ti (mi. pa. 2.1.9) ca ādisuttavasena veditabbo.
『大王，持戒是众善法中最坚固的。』又云：「大王，持有清净戒律者，不会舍弃任何善法。」以上语句应视为经文最初启示。
Tadetaṃ pubbuppattiatthena ādi. Vuttampi cetaṃ –
这应作为最初成就的意涵。如经中所说——
‘‘Tasmātiha tvaṃ, uttiya, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Sīlañca suvisuddhaṃ diṭṭhi ca ujukā’’ti (saṃ. ni. 5.382).
『因此，你，乌提耶，应当以最初为净除善法。何谓最初的善法？即品德清净、见解正直。』
Yathā hi nagaravaḍḍhakī nagaraṃ māpetukāmo paṭhamaṃ nagaraṭṭhānaṃ sodheti, tato aparabhāge vīthicatukkasiṅghāṭakādiparicchedena vibhajitvā nagaraṃ māpeti; evameva yogāvacaro āditova sīlaṃ visodheti, tato aparabhāge samathavipassanāmaggaphalanibbānāni sacchikaroti. Yathā vā pana rajako paṭhamaṃ tīhi khārehi vatthaṃ dhovitvā parisuddhe vatthe yadicchakaṃ raṅgajātaṃ upaneti; yathā vā pana cheko cittakāro rūpaṃ likhitukāmo āditova bhittiparikammaṃ karoti, tato aparabhāge rūpaṃ samuṭṭhāpeti; evameva yogāvacaro āditova sīlaṃ visodhetvā aparabhāge samathavipassanādayo dhamme sacchikaroti. Tasmā sīlaṃ ‘‘ādī’’ti vuttaṃ.
譬如城市建设者欲建都城，先清理第一处城址，随后分区划分四街及四门，方建城市；修行者亦如是，先如同最初般净除戒德，随后得证安般念、观般念之道，入涅槃果。或如染工，先用三块粗布洗净，再在净布上染色；或如画匠欲画图，先如第一步修建墙壁，后来描绘形相；修行者先如最初净戒，后成就安观等法功德。故戒是「最初」。
Tadetaṃ caraṇasarikkhatāya caraṇaṃ. Caraṇāti hi pādā vuccanti. Yathā hi chinnacaraṇassa purisassa disaṃgamanābhisaṅkhāro na jāyati, paripuṇṇapādasseva jāyati; evameva yassa sīlaṃ bhinnaṃ hoti khaṇḍaṃ aparipuṇṇaṃ, tassa nibbānagamanāya ñāṇagamanaṃ na sampajjati. Yassa pana taṃ abhinnaṃ hoti akkhaṇḍaṃ paripuṇṇaṃ tassa nibbānagamanāya ñāṇagamanaṃ sampajjati. Tasmā sīlaṃ ‘‘caraṇa’’nti vuttaṃ.
此言「足迹」乃脚之义。如无脚截断之人，不生方向辨别能力，但有完整足状；同理，戒若支离破碎，不圆满者，则通达涅槃知见无由发生；戒若圆满完整，则启知涅槃之路。因此，戒称为「足迹」之意。
Tadetaṃ saṃyamanavasena saṃyamo, saṃvaraṇavasena saṃvaro. Ubhayenāpi sīlasaṃyamo ceva sīlasaṃvaro ca kathito. Vacanattho panettha saṃyameti vītikkamavipphandanaṃ, puggalaṃ vā saṃyameti, vītikkamavasena tassa vipphandituṃ na detīti saṃyamo. Vītikkamassa pavesanadvāraṃ saṃvarati pidahatītipi saṃvaro. Mokkhanti uttamaṃ mukhabhūtaṃ vā. Yathā hi sattānaṃ catubbidho āhāro mukhena pavisitvā aṅgamaṅgāni pharati, evaṃ yoginopi catubhūmakakusalaṃ sīlamukhena pavisitvā atthasiddhiṃ sampādeti. Tena vuttaṃ ‘‘mokkha’’nti. Pamukhe sādhūti pāmokkhaṃ; pubbaṅgamaṃ seṭṭhaṃ padhānanti attho. Kusalānaṃ dhammānaṃ samāpattiyāti catubhūmakakusalānaṃ paṭilābhatthāya pāmokkhaṃ pubbaṅgamaṃ seṭṭhaṃ padhānanti veditabbaṃ.
所谓以收摄为能收摄，谓以守护为能守护。此处收摄与守护，皆指戒法的收摄与守护，两者兼说。言语上的含义，收摄是指不放逸、不违乱，谓收摄人身，不令其违背法制。违乱之门虽存，守护则能禁闭，守护犹如焚烧违乱之门。解脱则是最上之出离根本。譬如众生食物有四种，入口后布散为诸肢体；瑜伽行者亦如是，具足四根道德修习，入于戒之根门，由此获得功德成就。因故此称为『解脱』，初门谓善业，第一义谓究竟成就。须知此『解脱』为四根道德善行之总成就，故言第一解脱、上上解脱。
Kāyiko avītikkamoti tividhaṃ kāyasucaritaṃ. Vācasikoti catubbidhaṃ vacīsucaritaṃ. Kāyikavācasikoti tadubhayaṃ. Iminā ājīvaṭṭhamakasīlaṃ pariyādāya dasseti. Saṃvutoti pihito; saṃvutindriyo pihitindriyoti attho. Yathā hi saṃvutadvāraṃ gehaṃ ‘‘saṃvutagehaṃ pihitageha’’nti vuccati, evamidha saṃvutindriyo ‘‘saṃvuto’’ti vutto. Pātimokkhasaṃvarenāti pātimokkhena ca saṃvarena ca, pātimokkhasaṅkhātena vā saṃvarena. Upetotiādīni vuttatthāneva.
所谓身体的无违乱，乃指三种身体行为。言语的无违乱，乃指四种言语行为。身体与言语合称身体言语之无违乱。由此对修业生活之戒具进行阐释。所谓收摄即隐蔽，收摄根即指能隐蔽之根器。譬如家中有收门之门，有『收宅』、『藏宅』之称，此处亦同称为收摄根为『收摄』。所谓巴蒂摩卡律禁止犯戒及守护之意，即是指依戒律条文而守护之义。诸如“生于戒”的众义，均已在此处明说。
§512
512.Iriyatītiādīhi sattahipi padehi pātimokkhasaṃvarasīle ṭhitassa bhikkhuno iriyāpathavihāro kathito.
「512」以七个相关词句，阐述在戒律中，坚守巴蒂摩卡守护戒律的比库之行住动静。
§513
513. Ācāragocaraniddese kiñcāpi bhagavā samaṇācaraṃ samaṇagocaraṃ kathetukāmo ‘‘ācāragocarasampannoti atthi ācāro, atthi anācāro’’ti padaṃ uddhari. Yathā pana maggakusalo puriso maggaṃ acikkhanto ‘vāmaṃ muñca dakkhiṇaṃ gaṇhā’ti paṭhamaṃ muñcitabbaṃ sabhayamaggaṃ uppathamaggaṃ ācikkhati , pacchā gahetabbaṃ khemamaggaṃ ujumaggaṃ; evameva maggakusalapurisasadiso dhammarājā paṭhamaṃ pahātabbaṃ buddhappaṭikuṭṭhaṃ anācāraṃ ācikkhitvā pacchā ācāraṃ ācikkhitukāmo ‘‘tattha katamo anācāro’’tiādimāha. Purisena hi ācikkhitamaggo sampajjeyya vā na vā, tathāgatena ācikkhitamaggo apaṇṇako, indena vissaṭṭhaṃ vajiraṃ viya, avirajjhanako nibbānanagaraṃyeva samosarati. Tena vuttaṃ – ‘‘puriso maggakusaloti kho, tissa, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassā’’ti (saṃ. ni. 3.84).
「513」论行为境界的示现，世尊欲表明对修行人行为境界的教化，“行为境界充满”的字句，以此指出行为，有守行为与无守行为之别。譬如善行者开示正道时，首先指出该舍弃之常见之恶行为，随后指出当摄持之善行。善行者亦同，首先明示应舍弃之有碍善法，称为无守行为，随后明示应为之守持之行为。若行为境界由世尊示现，无有谬误，如锐利之剑斩断烦恼，清净无染，如归入涅槃之城。故有言“善行者即彼世尊阿拉汉正自觉者”。
Yasmā vā sasīsaṃ nahānena pahīnasedamalajallikassa purisassa mālāgandhavilepanādivibhūsanavidhānaṃ viya pahīnapāpadhammassa kalyāṇadhammasamāyogo sampannarūpo hoti, tasmā sedamalajallikkaṃ viya pahātabbaṃ paṭhamaṃ anācāraṃ ācikkhitvā, pahīnasedamalajallikassa mālāgandhavilepanādivibhūsanavidhānaṃ viya pacchā ācāraṃ ācikkhitukāmopi tattha katamo anācārotiādimāha. Tattha kāyiko vītikkamoti tividhaṃ kāyaduccaritaṃ; vācasiko vītikkamoti catubbidhaṃ vacīduccaritaṃ; kāyikavācasiko vītikkamoti tadubhayaṃ. Evaṃ ājīvaṭṭhamakasīlasseva vītikkamaṃ dassesi.
盖如洗头去垢剥除秽污，譬如男子去除体毛恶秽物，修持戒律身口不毁坏，堪称具足吉祥法的结合。故首揭弃邪行之首，则为无守行为。指出弃恶行后，又应摄持善行之相，称为守行为。身体的无违乱有三类不善行为，言语的无违乱有四类恶行为，身体言语合称二者。此即说明生活守戒的要义。
Yasmā pana na kevalaṃ kāyavācāhi eva anācāraṃ ācarati, manasāpi ācarati eva, tasmā taṃ dassetuṃ ‘‘sabbampi dussīlyaṃ anācāro’’ti vuttaṃ. Tattha ekacciyaṃ anācāraṃ vibhajitvā dassento idhekacco veḷudānenātiādimāha. Tattha veḷudānenāti paccayahetukena veḷudānena. Vihāre uṭṭhitañhi araññato vā āharitvā rakkhitagopitaṃ veḷuṃ ‘evaṃ me paccayaṃ dassantī’ti upaṭṭhākānaṃ dātuṃ na vaṭṭati. Evañhi jīvitaṃ kappento anesanāya micchājīvena jīvati. So diṭṭheva dhamme garahaṃ pāpuṇāti, samparāye ca apāyaparipūrako hoti. Attano puggalikaveḷuṃ kulasaṅgahatthāya dadanto kuladūsakadukkaṭamāpajjati; parapuggalikaṃ theyyacittena dadamāno bhaṇḍagghena kāretabbo. Saṅghikepi eseva nayo. Sace pana taṃ issaravatāya deti garubhaṇḍavissajjanamāpajjati .
若非仅身口行不善，且心中亦为无善之行为，故示此者曰“悉皆为恶，皆为无守行为”。若将诸恶行为分开分别示说，如分别示“索取不义之财”等。此不义财即因缘之财，非正当所得。宿舍外求去，或森林得来之财物，虽护持亦难为他人及护持者所允。当如是以不正当生活资粮，心生放逸妄想而行，于现法得受报，于后世则受恶趣果报。因捉取己有财物，甚失家族之名誉，损害宗族之德，不可不谨。给予他人财物，亦须以正直守戒之心施予。若在僧团中行此，则为法理反背。若妄以主人之名义给予，则犯轻罪及败坏法器罪。
Kataro pana veḷu garubhaṇḍaṃ hoti, kataro na hotīti? Yo tāva aropimo sayaṃjātako, so saṅghena paricchinnaṭṭhāneyeva garubhaṇḍaṃ, tato paraṃ na garubhaṇḍaṃ; ropitaṭṭhāne sabbena sabbaṃ garubhaṇḍaṃ. So pana pamāṇena paricchinno telanāḷippamāṇopi garubhaṇḍaṃ, na tato heṭṭhā. Yassa pana bhikkhuno telanāḷiyā vā kattaradaṇḍena vā attho, tena phātikammaṃ katvā gahetabbo. Phātikammaṃ tadagghanakaṃ vā atirekaṃ vā vaṭṭati, ūnakaṃ na vaṭṭati. Hatthakammampi udakāharaṇamattaṃ vā appaharitakaraṇamattaṃ vā na vaṭṭati, taṃ thāvaraṃ kātuṃ vaṭṭati. Tasmā pokkharaṇito vā paṃsuṃ uddharitvā sopānaṃ vā attharāpetvā visamaṭṭhānaṃ vā samaṃ katvā gahetuṃ vaṭṭati. Phātikammaṃ akatvā gahito tattha vasanteneva paribhuñjitabbo; pakkamantena saṅghikaṃ katvā ṭhapetvā gantabbaṃ. Asatiyā gahetvā gatena yattha gato sarati, tato paccāharitabbo. Sace antarā bhayaṃ hoti, sampattavihare ṭhapetvā gantabbaṃ.
何谓为粗重杂物，有者存，无者无？譬如自身附着者，为我族群所围护的粗重杂物，除此之外则不成粗重杂物；凡被栽种生长之处，整体而言皆属粗重杂物。但其大小以所围护的粗麻茎为度量，微小者非属下限。若比库某处有麻茎或竹竿之承载物，应先拆除再取用。若拆除部分过厚或过多尚可接受，过薄则不可。手工器具或仅取水用、搬运用的轻微部分亦不可拆除，应作为固定悬挂物保留。因此，打理时可先将池塘泥沙清除，筑台阶或平坦不平之处整平而后取用。若未拆除承载物即取用，应在该处长时间居住时反复利用；迁移时应先拆除，以僧团事务处理后再搬离。若取用不当伴随有现场破坏，当场应予以恢复。如若途中恐惧，应先停住后再行移步。
Manussā vihāraṃ gantvā veḷuṃ yācanti. Bhikkhū ‘saṅghiko’ti dātuṃ na visahanti. Manussā punappunaṃ yācanti vā tajjenti vā. Tadā bhikkhūhi ‘daṇḍakammaṃ katvā gaṇhathā’ti vattuṃ vaṭṭati; veḷudānaṃ nāma na hoti. Sace te daṇḍakammatthāya vāsipharasuādīni vā khādanīyabhojanīyaṃ vā denti, gahetuṃ na vaṭṭati. Vinayaṭṭhakathāyaṃ pana ‘‘daḍḍhagehā manussā gaṇhitvā gacchantā na vāretabbā’’ti vuttaṃ.
人们前来乞求粗重杂物，比库们不愿布施为僧团所有。人们反复乞求甚至强取。于是比库告知：“此为拆除承载物之作业，应将其拆除后方可取用；非属于粗重杂物之施予。”若为拆除作业而赠予竹竿、柴草或食物，不应取用。在律藏对注中曾说：“树屋者，众生群中行走者不应阻止其行。”
Sace saṅghassa veḷugumbe veḷudūsikā uppajjanti, taṃ akoṭṭāpentānaṃ veḷu nassati, kiṃ kātabbanti? Bhikkhācāre manussānaṃ ācikkhitabbaṃ. Sace koṭṭetuṃ na icchanti ‘samabhāgaṃ labhissathā’ti vattabbā; na icchantiyeva ‘dve koṭṭhāse labhissathā’ti vattabbā. Evampi anicchantesu ‘naṭṭhena attho natthi, tumhākaṃ khaṇe sati daṇḍakammaṃ karissatha, koṭṭetvā gaṇhathā’ti vattabbā; veḷudānaṃ nāma na hoti. Veḷugumbe aggimhi uṭṭhitepi, udakena vuyhamānaveḷūsupi eseva nayo. Rukkhesupi ayameva kathāmaggo. Rukkho pana sūcidaṇḍakappamāṇo garubhaṇḍaṃ hoti. Saṅghike rukkhe koṭṭāpetvā saṅghaṃ anāpucchitvāpi saṅghikaṃ āvāsaṃ kātuṃ labbhati. Vacanapathacchedanatthaṃ pana āpucchitvāva kātabbo.
如果僧团拥有的粗重杂物之丛生引起杂草，杂草因此毁坏，如何处理？应宣说人们的戒律。若人不愿分割，仍可告知：“应当均分。”若仍不愿，则告知：“应由两方分享。”对不愿意的人说：“没有施舍，则应施拆除承载物之作业。”因此即便在丛生的杂草中，如在火中或流水中，粗重杂物亦如是理。树木就是这种理路。树木如一方竿子大小即属粗重杂物。在僧团之树木上砍伐，即使未询问僧团，也可建作僧团住所。为遵守言语规则，应先询问而行。
Puggalikaṃ kātuṃ labbhati, na labbhatīti? Na labbhati. Hatthakammasīsena pana ekasmiṃ gehe mañcaṭṭhānamattaṃ labbhati, tīsu gehesu ekaṃ gehaṃ labhati. Sace dabbhasambhārā puggalikā honti, bhūmi saṅghikā, ekaṃ gehaṃ katvā samabhāgaṃ labhati, dvīsu gehesu ekaṃ gehaṃ labhati. Saṅghikarukkhe saṅghikaṃ āvāsaṃ bādhente saṅghaṃ anāpucchā hāretuṃ vaṭṭati, na vaṭṭatīti? Vaṭṭati. Vacanapathacchedanatthaṃ pana āpucchitvāva hāretabbo. Sace rukkhaṃ nissāya saṅghassa mahanto lābho hoti, na hāretabbo. Puggalikarukkhe saṅghikaṃ āvāsaṃ bādhente rukkhasāmikassa ācikkhitabbaṃ. Sace harituṃ na icchati, chedāpetvā hāretabbo. ‘Rukkhaṃ me dethā’ti codentassa rukkhaṃ agghāpetvā mūlaṃ dātabbaṃ. Saṅghike rukkhe puggalikāvāsaṃ, puggalike ca puggalikāvāsaṃ bādhentepi eseva nayo. Valliyampi ayameva kathāmaggo. Valli pana yattha vikkāyati, dullabhā hoti, tattha garubhaṇḍaṃ. Sā ca kho upaḍḍhabāhuppamāṇato paṭṭhāya; tato heṭṭhā vallikhaṇḍaṃ garubhaṇḍaṃ na hoti.
个人所有是否允许？不允许。若为手工艺人之家，允许一处床榻的居所；三户中得一户。若食物储藏为个人所有，僧团共有土地分配，允许设一处住所；若两户中得一户房屋。若在僧团树上阻碍僧团，允许不询问地拆除；未允许时须询问后方可拆除。若树木为僧团带来大利益，不得拆除。阻碍树木住所者，应告知树主。若其不愿拆除，应砍断后拆除。若要求“将树给我”，应砍断树木，连根献出。僧团树上的个人住所阻碍僧团，或个人住所阻碍个人，理同此理。藤蔓亦是此理。藤蔓发生地难寻，故归入粗重杂物。藤蔓常以覆盖悬垂于树枝上，故不属粗重杂物。
Pattadānādīsupi pattadānenāti paccayahetukena pattadānenātiādi sabbaṃ veḷudāne vuttanayeneva veditabbaṃ. Garubhaṇḍatāya panettha ayaṃ vinicchayo. Pattampi hi yattha vikkāyati, gandhikādayo gandhapaliveṭhanādīnaṃ atthāya gaṇhanti, tādise dullabhaṭṭhāneyeva garubhaṇḍaṃ hoti. Esa tāva kiṃsukapattakaṇṇapiḷandhanatālapattādīsu vinicchayo.
对于邻近赠予等及因缘施予等，一切粗重杂物的施予均应以本法规定衡量。此处通过粗重杂物之性质加以判断。若从所生长之处采集，诸如芳香物品等，用于调香品等，其性质便属于粗重杂物。曾以叶子如桂树叶、菩提子叶等为例，予以判断。
Tālapaṇṇampi imasmiṃyeva ṭhāne kathetabbaṃ. Tālapaṇṇampi hi sayaṃjāte tālavane saṅghena paricchinnaṭṭhāneyeva garubhaṇḍaṃ, na tato paraṃ. Ropimatālesu sabbampi garubhaṇḍaṃ. Tassa pamāṇaṃ heṭṭhimakoṭiyā aṭṭhaṅgulappamāṇopi rittapotthako. Tiṇampi ettheva pakkhipitvā kathetabbaṃ. Yattha pana tiṇaṃ natthi tattha muñjapalālanāḷikerapaṇṇādīhipi chādenti. Tasmā tānipi tiṇeneva saṅgahitāni. Iti muñjapalālādīsu yaṃkiñci muṭṭhippamāṇaṃ tiṇaṃ, nāḷikerapaṇṇādīsu ca ekapaṇṇampi saṅghassa dinnaṃ vā tatthajātakaṃ vā bahiārāme saṅghassa tiṇavatthumhi jātatiṇaṃ vā rakkhitagopitaṃ garubhaṇḍaṃ hoti. Taṃ pana saṅghakamme ca cetiyakamme ca kate atirekaṃ puggalikakamme dātuṃ vaṭṭati. Heṭṭhā vuttaveḷumhipi eseva nayo.
对于椰子叶亦应在此规定范围内处理。椰子叶本身生长于椰树林，随僧团所在区域而为粗重杂物，非另外持有。栽植之树木上之叶全属粗重杂物。其大小约如成人手掌宽度加八指宽之空盘。草亦应同理照办。若草无生长之处，则椰棕叶、棕叶等可覆盖其处。故此，草亦应归于粗重杂物。对于椰棕叶等，只要手掌大小之草或叶片，若为僧团施予之物或在外寺院中以草作住所等，即属于保护维护的粗重杂物。此类粗重杂物于僧团事务和寺院事务中施予个人额外所有均属允许。前文关于粗重杂物的处理亦同理可依。
Pupphadāne ‘‘ettakesu rukkhesu pupphāni vissajjetvā yāgubhattavatthe upanentu, ettakesu senāsanapaṭisaṅkharaṇe upanentū’’ti evaṃ niyamitaṭṭhāne eva pupphāni garubhaṇḍāni honti. Paratīre sāmaṇerā pupphāni ocinitvā rāsiṃ karonti, pañcaṅgasamannāgato pupphabhājako bhikkhusaṅghaṃ gaṇetvā koṭṭhāse karoti, so sampattaparisāya saṅghaṃ anāpucchitvāva dātuṃ labhati; asammatena pana āpucchitvāva dātabbaṃ. Bhikkhu pana kassa pupphāni dātuṃ labhati, kassa na labhatīti? Mātāpitūnaṃ gehaṃ haritvāpi gehato pakkosāpetvāpi ‘vatthupūjaṃ karothā’ti dātuṃ labhati, piḷandhanatthāya dātuṃ na labhati; sesañātīnaṃ pana haritvā na dātabbaṃ, pakkosāpetvā ‘pūjaṃ karothā’ti dātabbaṃ; sesajanassa pūjanaṭṭhānaṃ sampattassa apaccāsīsantena dātabbaṃ; pupphadānaṃ nāma na hoti. Vihāre bahūni pupphāni pupphanti. Bhikkhunā piṇḍāya carantena manusse disvā ‘vihāre bahūni pupphāni, pūjethā’ti vattabbaṃ. Vacanamatte doso natthi. ‘Manussā khādanīyabhojanīyaṃ ādāya āgamissantī’ti cittena pana na vattabbaṃ. Sace vadati, khādanīyabhojanīyaṃ na paribhuñjitabbaṃ. Manussā attano dhammatāya ‘vihāre pupphāni atthī’ti pucchitvā ‘asukadivase vihāraṃ āgamissāma, sāmaṇerānaṃ pupphāni ocinituṃ mā dethā’ti vadanti. Bhikkhū sāmaṇerānaṃ kathetuṃ pamuṭṭhā. Sāmaṇerehi pupphāni ocinitvā ṭhapitāni. Manussā bhikkhū upasaṅkamitvā ‘‘bhante, mayaṃ tumhākaṃ asukadivaseyeva ārocayimha – ‘sāmaṇerānaṃ pupphāni ocinituṃ mā dethā’ti. Kasmā na vārayitthā’’ti? ‘‘Sati me pamuṭṭhā, pupphāni ocinitamattāneva, tāva na pūjā katā’’ti vattabbaṃ. ‘‘Gaṇhatha pūjethā’’ti na vattabbaṃ. Sace vadati, āmisaṃ na paribhuñjitabbaṃ.
献花时，在一定规定的树木上，将花朵摘下后，供养于礼拜座及相关安排上。依此规定之地献花即称为庄严供具。外缘处，沙玛内拉们采集花朵，合成一束。携带五供品的花分供者会召集比库僧团，并集合堆放成束，这样他们便可以不假询问而领取奉献；若非如此则应征求许可后才可领取。比库究竟应当将花献给谁，不可将其献于男人女人之家，抑或戏耍家庭以供养衣物？此类献花不合适。寺院中常开许多花朵。比库在托钵时，人们见此现象应当赞叹说“寺院开许多花，理当敬奉”，但光说这么多并无过失。然而若心中谏言“人们采集可食食物，有意献与比库”，则不可许之。若如此言者，理当以善法制止，因为人们以自性理解“寺院有花”，且说“于病日，我们将至寺院，勿使沙玛内拉采集花朵”。比库开示沙玛内拉，此事应由他们自我说明。沙玛内拉采集、并将花陈设完毕时，人们向比库询问“尊者，我们今日病日曾有此告诫——‘勿许沙玛内拉采花’，为何未加阻止？”比库应答“我知道之后便放行，只是采花而已，尚无敬奉”，不可言“请接受敬奉”。若言“当受敬奉”，则不符法理。若言“勿食五欲”，亦不可。
Aparo bhikkhu sāmaṇerānaṃ ācikkhati ‘‘asukagāmavāsino pupphāni mā ocinitthā’’ti āhaṃsūti. Manussāpi āmisaṃ āharitvā dānaṃ datvā vadanti – ‘‘amhākaṃ manussā na bahukā, sāmaṇere amhehi saha pupphāni ocinituṃ āṇāpethā’’ti. ‘‘Sāmaṇerehi bhikkhā laddhā; ye bhikkhācāraṃ na gacchanti, te sayameva jānissanti, upāsakā’’ti vattabbaṃ. Ettakaṃ nayaṃ labhitvā sāmaṇere putte vā bhātike vā katvā pupphāni ocināpetuṃ doso natthi; pupphadānaṃ nāma na hoti.
另一比库教诲沙玛内拉说：“不要采摘村庄中有病树木上的花朵。”人们也带来五欲供养后说：“我们人力有限，请许可沙玛内拉与我们一同采花。”应作此解释：“因由比库缘故，未受沙玛内拉采花许可；不依比库法行者自知法理，乃是居士。”如此情形，收集这些花的沙玛内拉用于亲属或兄弟姊妹，无罪；此类献花不可称为“献花”。
Phaladāne phalampi pupphaṃ viya niyamitameva garubhaṇḍaṃ hoti. Vihāre bahukamhi phalāphale sati aphāsukamanussā āgantvā yācanti. Bhikkhū ‘saṅghika’nti dātuṃ na ussahanti. Manussā vippaṭisārino akkosanti paribhāsanti. Tattha kiṃ kātabbanti? Phalehi vā rukkhehi vā paricchinditvā katikā kātabbā – ‘asukesu ca rukkhesu ettakāni phalāni gaṇhantā, ettakesu vā rukkhesu phalāni gaṇhantā na vāretabbā’ti. Corā pana issarā vā balakkārena gaṇhantā na vāretabbā; kuddhā te sakalavihārampi nāseyyuṃ. Ādīnavo pana kathetabboti.
授果供时，果实如花朵一般，皆为庄严供具。在寺院中多有果实，病弱或不洁之人来乞求。比库以“属僧团者”（僧众共用）之名，不愿轻易给予。对此，人们反驳、辱骂。此类情况下，宜当如何？对于果子或树木应有规定：可采某些果实，不得阻止也不可禁止采摘；盗贼或强暴之辈以势力抢夺，不可阻止，但应警觉他们会毁坏整个住处，须防范并妥善应对。
Sinānadāne sinānacuṇṇāni koṭṭitāni na garubhaṇḍāni. Akoṭṭito rukkhattacova garubhaṇḍaṃ. Cuṇṇaṃ pana agilānassa rajananipakkaṃ vaṭṭati. Gilānassa yaṃkiñci cuṇṇaṃ vaṭṭatiyeva. Mattikāpi ettheva pakkhipitvā kathetabbā. Mattikāpi yattha dullabhā hoti, tattheva garubhaṇḍaṃ. Sāpi heṭṭhimakoṭiyā tiṃsapalaguḷapiṇḍappamāṇāva tato heṭṭhā na garubhaṇḍanti.
浴粉施赠中，浴粉多为细碎粉末，不是庄严供具。未细碎者类似树皮，乃庄严供具。粉末则适合病人涂抹，止痒缓痛。对于陶土，也应依其性质作处理。若陶土稀少珍贵，则当作庄严供具。若不过三十颗谷粒大小以下，则不视为庄严供具。
Dantakaṭṭhadāne dantakaṭṭhaṃ acchinnakameva garubhaṇḍaṃ. Yesaṃ sāmaṇerānaṃ saṅghato dantakaṭṭhavāro pāpuṇāti, te attano ācariyupajjhāyānaṃ pāṭiyekkaṃ dātuṃ na labhanti. Yehi pana ‘ettakāni dantakaṭṭhāni āharitabbānī’ti paricchinditvā vāraṃ gahitāni, te atirekāni ācariyupajjhāyānaṃ dātuṃ labhanti. Ekena bhikkhunā dantakaṭṭhamāḷakato bahūni dantakaṭṭhāni na gahetabbāni, devasikaṃ ekekameva gahetabbaṃ. Pāṭiyekkaṃ vasantenāpi bhikkhusaṅghaṃ gaṇayitvā yattakāni attano pāpuṇanti tattakāneva gahetvā gantabbaṃ; antarā āgantukesu vā āgatesu disaṃ vā pakkamantena āharitvā gahitaṭṭhāneyeva ṭhapetabbāni.
牙木施赠中，不可折断牙木，否则非庄严供具。若沙玛内拉僧团有人获得牙木束，则不得单独献予任一师长。若折断并分类视为若干牙木束，则可分别献于多位师长。由一比库持有牙木串时，不应采集过多，且应统计所属僧团同仁每人所得，采集时亦应避免对来访者或异地采集地造成破坏，应将采集物安置于固定地点。
Cāṭukamyatāyātiādīsu cāṭukamyatā vuccati attānaṃ dāsaṃ viya nīcaṭṭhāne ṭhapetvā parassa khalitavacanampi saṇṭhapetvā piyakāmatāya paggayhavacanaṃ. Muggasūpyatāyāti muggasūpasamānāya saccālikena jīvitakappanatāyetaṃ adhivacanaṃ. Yathā hi muggasūpe paccante bahū muggā pākaṃ gacchanti, thokā na gacchanti; evameva saccālikena jīvitakappake puggale bahu alikaṃ hoti, appakaṃ saccaṃ. Yathā vā muggasūpassa appavisanaṭṭhānaṃ nāma natthi, evameva saccālikavuttino puggalassa appaviṭṭhavācā nāma natthi; siṅghāṭakaṃ viya icchiticchitadhārāya patiṭṭhāti. Tenassa sā musāvāditā muggasūpyatāti vuttā. Pāribhaṭayatāti paribhaṭakammabhāvo. Paribhaṭassa hi kammaṃ pāribhaṭayaṃ, tassa bhāvo pāribhaṭayatā; alaṅkārakaraṇādīhi dārakakīḷāpanassetaṃ adhivacanaṃ.
附属观念：（一）称为贱民奴役，即将人如奴仆般置于卑劣地位，强迫受辱之言语逼迫，违背亲情之爱，为讨喜而施行谄媚讨好。（二）称为鼠状，即如同鼠类一般忍受生存之艰难，此乃实词，表明如鼠密集时亦不会形成害群之盗盗患；但亦不是无害之存，在鼠窝中亦无完全避敌处。类似地，受苦者之言论非全实，浮夸虚假。犹如狮子皮因随意悬挂而非真正王法中的权威，故称其为谎言说，谓鼠状。（三）称为辱骂，即为恶行的表现。因为恶行为辱骂，而辱骂之行为即是辱骂本身；此语用语多见于装饰品制作及儿童玩耍等隐喻。
Jaṅghapesanikanti gāmantaradesantarādīsu tesaṃ tesaṃ gihīnaṃ sāsanapaṭisāsanaharaṇaṃ. Idañhi jaṅghapesanikaṃ nāma attano mātāpitūnaṃ, ye cassa mātāpitaro upaṭṭhahanti, tesaṃ sāsanaṃ gahetvā katthaci gamanavasena vaṭṭati. Cetiyassa vā saṅghassa vā attano vā kammaṃ karontānaṃ vaḍḍhakīnampi sāsanaṃ harituṃ vaṭṭati. Manussā ‘‘dānaṃ dassāma, pūjaṃ karissāma, bhikkhusaṅghassa ācikkhathā’’ti vadanti; ‘‘asukattherassa nāma dethā’’ti piṇḍapātaṃ vā bhesajjaṃ vā cīvaraṃ vā denti; ‘‘vihāre pūjaṃ karothā’’ti mālāgandhavilepanādīni vā dhajapatākādīni vā nīyyādenti, sabbaṃ harituṃ vaṭṭati; jaṅghapesanikaṃ nāma na hoti. Sesānaṃ sāsanaṃ gahetvā gacchantassa padavāre padavāre doso.
所谓膝疽，乃指乡间田野之间等处各家主人的教法遵守与废弃。在这里所谓膝疽，是指自己父母，即那些供养自己父母者，取用他们的教法，某些时候以往返奔走的方式传播。即使是在祠堂、僧团或自己作业的人，纵然是滋养教法的人，也习惯于取用教法。人们说：“我们要布施，要供养，向比库僧团布施。”于是即使是无僧长者之名，也给予乞食、药物或衣物；又说“请在寺院供养”，捧送花环、芳香涂抹品、旗帜等；一切都要取用，这不称为膝疽。余下的教法，取用之后行走时，在脚步间流露出恶意。
Aññataraññatarenāti etesaṃ vā veḷudānādīnaṃ aññataraññatarena vejjakammabhaṇḍāgārikakammaṃ piṇḍapaṭipiṇḍakammaṃ saṅghuppādacetiyuppādaupaṭṭhāpanakammanti evarūpānaṃ vā micchājīvena jīvitakappanakakammānaṃ yena kenaci. Buddhapaṭikuṭṭhenāti buddhehi garahitena paṭisiddhena. Ayaṃ vuccatīti ayaṃ sabbopi anācāro nāma kathīyati. Ācāraniddeso vuttapaṭipakkhanayeneva veditabbo.
“彼此与彼此不同”者，指他们之间以布施等善业及医疗、修缮僧团、守护供养等各类行为，在维持生命功用上相互不一致，如此类有生计妄作违背正法的种种行为。所谓“佛之见证”，是指被佛尊敬认可的教法。此即谓之“此即是不当行为”，此应当依据教法规章的原理和正见来判断。
§514
514. Gocaraniddesepi paṭhamaṃ agocarassa vacane kāraṇaṃ heṭṭhā vuttanayeneva veditabbaṃ. Tattha ca gocaroti piṇḍapātādīnaṃ atthāya upasaṅkamituṃ yuttaṭṭhānaṃ gocaro, ayuttaṭṭhānaṃ agocaro. Vesiyā gocaro assāti vesiyagocaro; mittasanthavavasena upasaṅkamitaṭṭhānanti attho. Tattha vesiyā nāma rūpūpajīviniyo yena kenacideva sulabhajjhācāratāmittasatthavasinehavasena upasaṅkamanto vesiyāgocaro nāma hoti. Tasmā evaṃ upasaṅkamituṃ na vaṭṭati. Kiṃ kāraṇā? Ārakkhavipattito. Evaṃ upasaṅkamantassa hi ciraṃ rakkhitagopitopi samaṇadhammo katipāheneva nassati; sacepi na nassati garahaṃ labhati. Dakkhiṇāvasena pana upasaṅkamantena satiṃ upaṭṭhāpetvā upasaṅkamitabbaṃ. Vidhavā vuccanti matapatikā vā pavutthapatikā vā. Thullakumāriyoti mahallikā aniviṭṭhakumāriyo. Paṇḍakāti lokāmisanissitakathābahulā ussannakilesā avūpasantapariḷāhā napuṃsakā. Tesaṃ sabbesampi upasaṅkamane ādīnavo vuttanayeneva veditabbo. Bhikkhunīsupi eseva nayo. Apica bhikkhū nāma ussannabrahmacariyā honti, tathā bhikkhuniyo. Te aññamaññaṃ santhavavasena katipāheneva rakkhitagopitasamaṇadhammaṃ nāsenti. Gilānapucchakena pana gantuṃ vaṭṭati. Bhikkhunā pupphāni labhitvā pūjanatthāyapi ovādadānatthāyapi gantuṃ vaṭṭatiyeva.
514. 关于“可往处”的释意，第一应当从“不可往处”一词向下所讲的典故加以理解。其中“可往处”，意指为乞食等目的而适宜去之处，称为“可往”；不适宜去之处称为“不可往”。“居处可往”即“居所可往”；依亲友往处称为“可往”。所称“居处”，即指如某处有形色可生等，因某种便利条件及诸如亲友饶爱等原因，而往来于此者，谓之“居处可往”。因此，不应任意前往。因何？是因防护能力减弱。任由前往之人，虽长久守护，僧法依旧易散失；若不散失，则获得拥护。若是有信仰者，则应心怀感恩而谨慎前往。寡妇者，即守寡婆姨，抑或出家尼僧。幼女者，指未出嫁少女者。阉者是指根本无男女之分者，常受世俗非议，满怀烦恼不能安住者。诸如此类众生之可往处，其危害应当依教法规条逐条辨别。比库尼也同理。再者，比库及比库尼均有违犯戒律、行淫之人，彼此依亲友相护，故不败坏供养同修之规矩。发病之人，可前往探视。比库尼于所得之花，用以供养与慰劳更可前往。
Pānāgāranti surāpānagharaṃ. Taṃ brahmacariyantarāyakarehi surāsoṇḍehi avivittaṃ hoti. Tattha tehi saddhiṃ saha soṇḍavasena upasaṅkamituṃ na vaṭṭati; brahmacariyantarāyo hoti. Saṃsaṭṭho viharati rājūhītiādīsu rājānoti abhisittā vā hontu anabhisittā vā ye rajjaṃ anusāsanti. Rājamahāmattāti rājūnaṃ issariyasadisāya mahatiyā issariyamattāya samannāgatā. Titthiyāti viparītadassanā bāhiraparibbājakā. Titthiyasāvakāti bhattivasena tesaṃ paccayadāyakā. Etehi saddhiṃ saṃsaggajāto hotīti attho.
所谓“饮酒者聚居处”，即酒醉之地。此地常有妨碍出家戒行之酒鬼流连盘踞。与彼等及酗酒者之家亲友不宜等住同住，不能前往，谓出家戒行之障碍。所谓“结伴处”，指在王宫等地，王族或朝臣虽有封授与未封授者，掌管政治事务者。所谓“大王宫臣”，即为王权之有力官员，具统治权力者。所谓“外道者”，即持有相反见解的外门游方者。所谓“外道弟子”，以食施为依赖供养，其中有因缘。依此接触而有结党之义。
Ananulomikena saṃsaggenāti ananulomikasaṃsaggo nāma tissannaṃ sikkhānaṃ ananulomo paccanīkasaṃsaggo, yena brahmacariyantarāyaṃ paññattivītikkamaṃ sallekhaparihāniñca pāpuṇāti, seyyathidaṃ – rājarājamahāmattehi saddhiṃ sahasokitā, sahananditā, samasukhadukkhatā, uppannesu kiccakaraṇīyesu attanāva yogaṃ āpajjanatā, titthiyatitthiyasāvakehi saddhiṃ ekacchandarucisamācāratā ekacchandarucisamācārabhāvāvaho vā sinehabahumānasanthavo. Tattha rājarājamahāmattehi saddhiṃ saṃsaggo brahmacariyantarāyaṃ karoti. Itarehi titthiyasāvakehi tesaṃ laddhigahaṇaṃ. Tesaṃ pana vādaṃ bhinditvā attano laddhiṃ gaṇhāpetuṃ samatthena upasaṅkamituṃ vaṭṭati.
所谓“逆根结伴”，即指不合顺根、为修行所不宜的结伴，共同作出违反出家戒律行为并慢慢破坏修行清净之人。例如彼等与王公大臣欢聚，彼此同乐、同悲、分享各种苦乐，积极参与各类事务，应合实行统一的日常行为标准，彼此亲近相依。又或者彼等同外道弟子同住，具备同样喜欢的习惯和行为，并多礼赞欣赏并相亲密，如此更生贪爱与欲望。彼等与王公大臣结社进行世俗聚会，其他与外道弟子等也有所结交，却为分裂友谊，彼等也能单独出面会合自己想结交的，不碍于社交，故谓为“逆根结伴”。
Idāni aparenapi pariyāyena agocaraṃ dassetuṃ yāni vā pana tāni kulānītiādi āraddhaṃ. Tattha assaddhānīti buddhādīsu saddhāvirahitāni; buddho sabbaññū, dhammo niyyāniko, saṅgho suppaṭipannoti na saddahanti. Appasannānīti cittaṃ pasannaṃ anāvilaṃ kātuṃ na sakkonti. Akkosakaparibhāsakānīti akkosakāni ceva paribhāsakāni ca; ‘corosi, bālosi, mūḷhosi, oṭṭhosi, goṇosi, gadrabhosi, āpāyikosi, nerayikosi, tiracchānagatosi, natthi tuyhaṃ sugati, duggatiyeva pāṭikaṅkhā’ti evaṃ dasahi akkosavatthūhi akkosanti; ‘hotu, idāni taṃ paharissāma, bandhissāma , vadhissāmā’ti evaṃ bhayadassanena paribhāsanti cāti attho. Anatthakāmānīti atthaṃ na icchanti, anatthameva icchanti. Ahitakāmānīti ahitameva icchanti, hitaṃ na icchanti. Aphāsukakāmānīti phāsukaṃ na icchanti, aphāsukameva icchanti. Ayogakkhemakāmānīti catūhi yogehi khemaṃ nibbhayaṃ na icchanti, sabhayameva icchanti. Bhikkhūnanti ettha sāmaṇerāpi saṅgahaṃ gacchanti. Bhikkhunīnanti ettha sikkhamānasāmaṇeriyopi. Sabbesampi hi bhagavantaṃ uddissa pabbajitānañceva saraṇagatānañca catunnampi parisānaṃ tāni anatthakāmāniyeva. Tathārūpāni kulānīti evarūpāni khattiyakulādīni kulāni. Sevatīti nissāya jīvati. Bhajatīti upasaṅkamati. Payirupāsatīti punappunaṃ upasaṅkamati. Ayaṃ vuccatīti ayaṃ vesiyādigocarassa vesiyādiko, rājādisaṃsaṭṭhassa rājādiko, assaddhakulādisevakassa assaddhakulādiko cāti tippakāropi ayuttagocaro agocaroti veditabbo.
现在继续以另一说法讲述“不可往处”，比如诸如部族一类的事物。所谓“不信任”，指无佛及诸圣教信仰者；作为佛的全知者，对法的传授者及修习僧团表现怀疑者。所谓“不安静”，指内心不平和，无法清净。所谓“辱骂与恶语者”，指“贼、愚人、无知者、憎恶者、恶人、灾祸者、地狱受者、畜生堕者”等等以十种辱骂词汇攻击者，又以恐吓语表达“现在消灭你们、囚禁你们、杀害你们”之意。所谓“不求利益者”，不愿得利益者；仅求无利益者。所谓“不求有益者”，只求无益者。所谓“不求舒适者”，不求安逸者。所谓“不求和合安稳者”，不求用四种和合之法得安稳者，惟求散乱。所称“比库”，此亦指沙玛内拉等众。所称“比库尼”，此亦指在学尼和沙玛内莉。毕竟所有出家人都是为世尊而出家并皈依的，因此聚合为四众，均属于不求利益者。所谓“部族”，指诸如刹帝利族等王族。所谓“依靠”，即凭藉以活。所谓“供养”，即前往敬事。所谓“重複供养”，即屡次前往敬礼。此谓“居处等可往处”，王及其大臣统治者所结成的结社，缺乏信仰的亲友所属的结社，即所谓不可往处。
Tassa iminā pariyāyena agocaratā veditabbā. Vesiyādiko tāva pañcakāmaguṇanissayato agocaroti veditabbo, yathāha – ‘‘ko ca, bhikkhave, bhikkhuno agocaro paravisayo? Yadidaṃ pañca kāmaguṇā’’ti (saṃ. ni. 5.372) rājādiko jhānānuyogassa anupanissayato lābhasakkārāsanicakkanipphādanato diṭṭhivipattihetuto ca, assaddhakulādiko saddhāhānicittasantāsāvahanato agocaroti.
应当通过此种变易分别察知不可侵犯者。应当知由五欲根本所缘故，如经文所说：『比库们，何者为比库不可侵犯的领地？此为五欲根本』（相应部·尼部5.372）。由国王等依止禅定而无依止，为欲利、礼敬及恩惠之所起，以及为见邪而生，及信心退失等，产生不可信之心，即为不可侵犯者。
Gocaraniddese na vesiyagocarotiādīni vuttapaṭipakkhavasena veditabbāni. Opānabhūtānītiādīsu pana opānabhūtānīti udapānabhūtāni; bhikkhusaṅghassa, cātumahāpathe khatapokkharaṇī viya, yathāsukhaṃ ogāhanakkhamāni cittamahāmattassa gehasadisāni. Tassa kira gehe kālatthambho yuttoyeva . Gharadvāraṃ sampattānaṃ bhikkhūnaṃ paccayavekallaṃ nāma natthi. Ekadivasaṃ bhesajjavattameva saṭṭhi kahāpaṇāni nikkhamanti. Kāsāvapajjotānīti bhikkhubhikkhunīhi nivatthapārutānaṃ kāsāvānaṃyeva pabhāya ekobhāsāni bhūtapālaseṭṭhikulasadisāni. Isivātapaṭivātānīti gehaṃ pavisantānaṃ nikkhamantānañca bhikkhubhikkhunīsaṅkhātānaṃ isīnaṃ cīvaravātena ceva samiñjanapasāraṇādijanitasarīravātena ca paṭivātāni pavāyitāni viniddhutakibbisāni vā.
关于领地的解释中，有言不以寺院为领地等相反说法须分别认识。所谓不属于他人，乃如不属于他者之物；比库僧团如四大道路旁漏池，随意沉没浮沉，盛载大臣住宅之地。此地犹如房舍所依之柱，房门及比库众所倚赖之处，不可为一时药费六十钱而舍弃。袈裟光明，乃比库、比库尼归依静处之袈裟的明光，乃护村落忠良族群之相。所谓避风帘风，指进入居所与出入者，受袈裟风及身披动作风所吹动，昼夜被这些风吹拂，亦有恶鬼毁恶之意。
§515
515.Aṇumattesu vajjesu bhayadassāvitāniddese aṇumattānīti aṇuppamāṇā. Vajjāti dosā. Yāni tāni vajjānīti yāni tāni garahitabbaṭṭhena vajjāni. Appamattakānīti parittamattakāni khuddakappamāṇāni. Oramattakānīti parittatopi orimappamāṇattā oramattakāni. Lahusānīti lahukāni. Lahusammatānīti lahūti sammatāni. Saṃyamakaraṇīyānīti saṃyamena kattabbapaṭikammāni. Saṃvarakaraṇīyānīti saṃvarena kātabbāni saṃvarena kattabbapaṭikammāni. Cittuppādakaraṇīyānīti cittuppādamattena kattabbapaṭikammāni. Manasikārapaṭibaddhānīti manasā āvajjitamatteneva kattabbapaṭikammāni. Kāni pana tānīti? Divāvihāravāsī sumatthero tāva āha – ‘‘anāpattigamanīyāni cittuppādamattakāni yāni ‘na puna evarūpaṃ karissāmī’ti manasā āvajjitamatteneva sujjhanti. Adhiṭṭhānāvikammaṃ nāmetaṃ kathita’’nti. Antevāsiko panassa tipiṭakacūḷanāgatthero panāha – ‘‘idaṃ pātimokkhasaṃvarasīlasseva bhājanīyaṃ. Tasmā sabbalahukaṃ dukkaṭadubbhāsitaṃ idha vajjanti veditabbaṃ. Vuṭṭhānāvikammaṃ nāmetaṃ kathita’’nti. Itiimesūti evaṃpakāresu imesu. Vajjadassāvīti vajjato dosato dassanasīlo. Bhayadassāvīti catubbidhassa bhayassa kāraṇattā bhayato dassanasīlo. Ādīnavadassāvīti idha nindāvahanato, āyatiṃ dukkhavipākato, upariguṇānaṃ antarāyakaraṇato, vippaṭisārajananato ca etena nānappakārena ādīnavato dassanasīlo.
515.关于轻微违反戒律之恐惧表现，轻微指微小程度。违反意指应当弃绝的行为。所谓违反者，因其应弃之缘故而为违反。微小者，指俱诸边际少量。大微者，虽为微小但较大于微者。轻微者，轻易可为。被许者者，谓获可被允许。应谨慎作者者，指以谨慎来限制行为。应节制者者，谓必须节制行为者。生心起意者者，意谓必须由身心所起意，方可作。在日夜住者、周知长老中，有名长老供称：『不应造犯的行为应谨慎行，即心意起时便精进不复为此。此即为正行定』。另一位晚近三藏长老称：『这是戒律正行之律仪。故此诸轻微者，多为恶行、恶语者故应当知彼违反。此为正行定』。如是，在此种种中，如此破犯行为窥视，即为破犯之性。由恐惧表现，即因四种恐怖因缘，及由恐怖所生出之现象，即为恐怖之性。诸烦恼恐惧，因其分别生起，导致未来苦报与加害等结果，因这般分别，如是恐怖之性。
Nissaraṇadassāvīti yaṃ tattha nissaraṇaṃ tassa dassanasīlo. Kiṃ panettha nissaraṇanti? Ācariyattheravāde tāva ‘‘anāpattigamanīyatāya sati adhiṭṭhānāvikammaṃ nissaraṇa’’nti kathitaṃ. Antevāsikattheravāde tāva ‘‘āpattigamanīyatāya sati vuṭṭhānāvikammaṃ nissaraṇa’’nti kathitaṃ.
所谓解脱之性，则为该处解脱之性。然何为解脱？戒行派长老称：『鉴于不犯戒律而具备正念及正行，此为解脱』。晚近派长老称：『因不犯戒律而具备正念及正行，此为解脱』。
Tattha tathārūpo bhikkhu aṇumattāni vajjāni vajjato bhayato passati nāma. Taṃ dassetuṃ ayaṃ nayo kathito – paramāṇu nāma, aṇu nāma, tajjārī nāma, rathareṇu nāma, likkhā nāma, ūkā nāma, dhaññamāso nāma, aṅgulaṃ nāma, vidatthi nāma, ratanaṃ nāma, yaṭṭhi nāma, usabhaṃ nāma, gāvutaṃ nāma, yojanaṃ nāma. Tattha ‘paramāṇu’ nāma ākāsakoṭṭhāsiko maṃsacakkhussa āpāthaṃ nāgacchati, dibbacakkhusseva āgacchati. ‘Aṇu’ nāma bhitticchiddatālacchiddehi paviṭṭhasūriyarasmīsu vaṭṭi vaṭṭi hutvā paribbhamanto paññāyati. ‘Tajjārī’ nāma gopathamanussapathacakkapathesu chijjitvā ubhosu passesu uggantvā tiṭṭhati. ‘Rathareṇu’ nāma tattha tattheva allīyati. Likkhādayo pākaṭā eva. Etesu pana chattiṃsa paramāṇavo ekassa aṇuno pamāṇaṃ. Chattiṃsa aṇū ekāya tajjāriyā pamāṇaṃ. Chattiṃsa tajjāriyo eko rathareṇu. Chattiṃsa rathareṇū ekā likkhā. Satta likkhā ekā ūkā. Satta ūkā eko dhaññamāso. Sattadhaññamāsappamāṇaṃ ekaṃ aṅgulaṃ. Tenaṅgulena dvādasaṅgulāni vidatthi. Dve vidatthiyo ratanaṃ. Satta ratanāni yaṭṭhi. Tāya yaṭṭhiyā vīsati yaṭṭhiyo usabhaṃ. Asīti usabhāni gāvutaṃ. Cattāri gāvutāni yojanaṃ. Tena yojanena aṭṭhasaṭṭhiyojanasatasahassubbedho sinerupabbatarājā. Yo bhikkhu aṇumattaṃ vajjaṃ aṭṭhasaṭṭhiyojanasatasahassubbedhasinerupabbatasadisaṃ katvā daṭṭhuṃ sakkoti – ayaṃ bhikkhu aṇumattāni vajjāni bhayato passati nāma. Yopi bhikkhu sabbalahukaṃ dukkaṭadubbhāsitamattaṃ paṭhamapārājikasadisaṃ katvā daṭṭhuṃ sakkoti – ayaṃ aṇumattāni vajjāni vajjato bhayato passati nāmāti veditabbo.
此处，谓比库见微小戒犯与恐怖名为微小戒犯与恐怖。为说明此义，述说微子名：极微子、微子、边缘子、车轮尘、微粒、细毛、谷月牙、指头、持物、宝物、杖、野猪、牛群、长度单位。所谓极微子，即空中的小粒，差不多与神眼所见等量。微子即缝隙中照射进来的太阳光斑点。边缘子乃护卫守门人群在各观察点上下升起而立。车轮尘等均为显然物。其间，三十三个极微子等于一微子，三十三微子等于一边缘子，三十三边缘子等于一车轮尘，三十三车轮尘等于一微粒。七微粒合一细毛，七细毛合一谷月牙，七谷月牙合一指头。十二指头合一持物。二持物合一宝物。七宝物合一杖。七杖合一野猪。三十八野猪合一牛群。四牛群合一长度单位。此长度单位八十六万三千倍为犀牛山之亿万倍。若比库能知此戒犯之微细程度与恐怖性，这谓比库见微小戒犯与恐怖。或若知以全轻微之恶行恶语初犯巴拉基戒等，即谓见微小戒犯与恐怖，宜分别认识。
§516
516.Samādāya sikkhati sikkhāpadesūtipadaniddese bhikkhusikkhāti bhikkhūhi sikkhitabbasikkhā. Sā bhikkhunīhi sādhāraṇāpi asādhāraṇāpi bhikkhusikkhā eva nāma. Bhikkhunīsikkhāti bhikkhunīhi sikkhitabbasikkhā. Sāpi bhikkhūhi sādhāraṇāpi asādhāraṇāpi bhikkhunīsikkhā eva nāma. Sāmaṇerasikkhamānasāmaṇerīnaṃ sikkhāpi ettheva paviṭṭhā. Upāsakasikkhāti upāsakehi sikkhitabbasikkhā. Sā pañcasīladasasīlavasena vaṭṭati. Upāsikāsikkhāti upāsikāhi sikkhitabbasikkhā. Sāpi pañcasīladasasīlavasena vaṭṭati. Tattha bhikkhubhikkhunīnaṃ sikkhā yāva arahattamaggā vaṭṭati. Upāsakaupāsikānaṃ sikkhā yāva anāgāmimaggā. Tatrāyaṃ bhikkhu attanā sikkhitabbasikkhāpadesu eva sikkhati. Sesasikkhā pana atthuddhāravasena sikkhāpadassa atthadassa dassanatthaṃ vuttā. Iti imāsu sikkhāsūti evaṃpakārāsu etāsu sikkhāsu. Sabbena sabbanti sabbena sikkhāsamādānena sabbaṃ sikkhaṃ. Sabbathā sabbanti sabbena sikkhitabbākārena sabbaṃ sikkhaṃ. Asesaṃ nissesanti sesābhāvato asesaṃ; satisammosena bhinnassāpi sikkhāpadassa puna pākatikakaraṇato nissesaṃ. Samādāya vattatīti samādiyitvā gahetvā vattati. Tena vuccatīti yena kāraṇena etaṃ sabbaṃ sikkhāpadaṃ sabbena sikkhitabbākārena samādiyitvā sikkhati pūreti, tena vuccati ‘‘samādāya sikkhati sikkhāpadesū’’ti.
516.学习戒律时，应以戒律规范言词为解说对象，谓比库应受之戒律，乃比库及比库尼无论普通或特殊之戒均称为比库戒律。亦谓比库尼应受之戒律即为比库尼戒律，亦如是。沙玛内及在学尼戒律亦同此。优婆塞戒律则依五戒十戒而行，优婆夷戒律亦然。比库比库尼戒律修至阿拉汉道，优婆塞优婆夷戒律修至无来处道。这里指比库仅学习己所受戒律，其他戒律是为详细阐述戒文意旨而设。以上诸戒律即此种戒律。总归而言，借戒律受持之总称为戒。全意守持即为受戒。完全保持即为完整。纵使未全然具足，由于念齐次或戒条翻新等仍可称为完整。以正当理由承受、持守戒律即称为「学习戒律」者。
§517-8
517-8.Indriyesu guttadvāro bhojane mattaññūtipadadvayassa niddese kaṇhapakkhassa paṭhamavacane payojanaṃ ācāraniddese vuttanayeneva veditabbaṃ. Tattha katamā indriyesu aguttadvāratātiādīsu pana yaṃ vattabbaṃ, taṃ sabbaṃ nikkhepakaṇḍavaṇṇanāyaṃ vuttameva.
在关于根门的闭合，饮食的节制及对双重根心分别的教示中，对于黑夜时段第一段话所列行为规戒，应据此了解其用途。所谓根门闭合，及其他所应遵守者，皆如上述所说，完全是对根门关闭行为的详细说明。
§519
519.Jāgariyānuyoganiddese pubbarattāpararattanti ettha aḍḍharattasaṅkhātāya rattiyā pubbe pubbarattaṃ; iminā paṭhamayāmañceva pacchābhattañca gaṇhāti . Rattiyā pacchā apararattaṃ; iminā pacchimayāmañceva purebhattañca gaṇhāti. Majjhimayāmo panassa bhikkhuno niddākilamathavinodanokāsoti na gahito. Jāgariyānuyoganti jāgariyassa asupanabhāvassa anuyogaṃ. Anuyutto hotīti taṃ anuyogasaṅkhātaṃ āsevanaṃ bhāvanaṃ anuyutto hoti sampayutto. Niddese panassa idha bhikkhu divasanti pubbaṇho, majjhanho, sāyanhoti tayopi divasakoṭṭhāsā gahitā. Caṅkamena nisajjāyāti sakalampi divasaṃ iminā iriyāpathadvayeneva viharanto. Cittassa āvaraṇato āvaraṇīyehi dhammehi pañcahipi nīvaraṇehi sabbākusaladhammehi vā cittaṃ parisodheti. Tehi dhammehi visodheti parimoceti. Ṭhānaṃ panettha kiñcāpi na gahitaṃ, caṅkamanisajjāsannissitaṃ pana katvā gahetabbameva. Paṭhamayāmanti sakalasmimpi paṭhamayāme. Majjhimayāmanti rattindivassa chaṭṭhakoṭṭhāsasaṅkhāte majjhimayāme.
有关觉知连续的教说中，昼夜时间分为先夜、中夜和后夜三段，这里所称先夜为夜间早期；以此时间为标准，先夜对应早间睡眠时间；夜晚的后夜对应晚间睡眠时间。中夜指的是比库夜间不入眠、清醒观察的时段。所谓觉知连续，即连续不断地念住觉知未曾间断。被觉知者持续保持对其修行的观照与涵养，因此称为觉知之连续。此处说比库日间分为早、午、晚三时段，每一时段皆有昼间阶段，整体而言比库以双重行路与安坐的方式度过一整天。于心识之障碍及其遮蔽物共五种障碍，于所有善法之中净除心识。用这些禅法净化，放下束缚。此处对“地”未有执着，但身体的行走与安坐是当作为的。所谓先夜即整天中的先时段，中夜则指由六十支分段的昼夜之中夜分。
Sīhaseyyanti ettha kāmabhogīseyyā, petaseyyā, sīhaseyyā, tathāgataseyyāti catasso seyyā. Tattha ‘‘yebhuyyena, bhikkhave, kāmabhogī vāmena passena sentī’’ti ayaṃ kāmabhogīseyyā. Tesu hi yebhuyyena dakkhiṇapassena sayāno nāma natthi. ‘‘Yebhuyyena, bhikkhave , petā uttānā sentī’’ti ayaṃ petaseyyā; appamaṃsalohitattā hi aṭṭhisaṅghāṭajaṭitā ekena passena sayituṃ na sakkonti, uttānāva senti. Sīho, bhikkhave, migarājā dakkhiṇena passena seyyaṃ kappeti…pe… attamano hotī’’ti (a. ni. 4.246) ayaṃ sīhaseyyā; tejussadattā hi sīho migarājā dve purimapāde ekasmiṃ ṭhāne dve pacchimapāde ekasmiṃ ṭhāne ṭhapetvā naṅguṭṭhaṃ antarasatthimhi pakkhipitvā purimapādapacchimapādanaṅguṭṭhānaṃ ṭhitokāsaṃ sallakkhetvā dvinnaṃ purimapādānaṃ matthake sīsaṃ ṭhapetvā sayati; divasampi sayitvā pabujjhamāno na uttasanto pabujjhati, sīsaṃ pana ukkhipitvā purimapādādīnaṃ ṭhitokāsaṃ sallakkheti; sace kiñci ṭhānaṃ vijahitvā ṭhitaṃ hoti ‘nayidaṃ tuyhaṃ jātiyā na sūrabhāvassa anurūpa’nti anattamano hutvā tattheva sayati, na gocarāya pakkamati; avijahitvā ṭhite pana ‘tuyhaṃ jātiyā ca sūrabhāvassa ca anurūpamida’nti haṭṭhatuṭṭho uṭṭhāya sīhavijambhitaṃ vijambhitvā kesarabhāraṃ vidhunitvā tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamati. Catutthajjhānaseyyā pana tathāgataseyyāti vuccati. Tāsu idha sīhaseyyā āgatā. Ayañhi tejussadairiyāpathattā uttamaseyyā nāma.
所谓狮卧，是指欲乐卧、饿鬼卧、狮卧、如来卧这四种床具。其中「欲乐卧」是指用优长左眼角视野观察其床。因为这些床上，人以右视角卧躺不可得。所谓「饿鬼卧」，因饥渴色红、皮肤腊状，故单眼难以躺卧，只有仰躺被允许。「狮卧」乃狮王以右视线披展床垫，将两前肢安置于一处，两后肢安置于另一处，中间露出脚趾，头放于前肢之上，日夜皆可如此卧起。若头移位，狮即显露不满，重新摆放头部，发出狮吼后行动离开。所谓「如来卧」是第四禅安卧之称，本节狮卧便是此类。狮卧因其光明威严，称为最上卧。
Pāde pādanti dakkhiṇapāde vāmapādaṃ. Accādhāyāti atiādhāya īsakaṃ atikkamma ṭhapetvā gopphakena hi gopphake jāṇunā vā jāṇumhi saṅghaṭṭiyamāne abhiṇhaṃ vedanā uppajjati, cittaṃ ekaggaṃ na hoti, seyyā aphāsukā hoti; yathā pana na saṅghaṭṭeti, evaṃ atikkamma ṭhapite vedanā nuppajjati, cittaṃ ekaggaṃ hoti, seyyā phāsukā hoti. Tena vuttaṃ ‘‘pāde pādaṃ accādhāyā’’ti. Sato sampajānoti satiyā ceva sampajānapaññāya ca samannāgato hutvā. Iminā supariggāhakaṃ satisampajaññaṃ kathitaṃ. Uṭṭhānasaññaṃ manasikaritvāti asukavelāya nāma uṭṭhahissāmī’ti evaṃ uṭṭhānavelāparicchedakaṃ uṭṭhānasaññaṃ citte upetvā. Evaṃ katvā nipanno hi yathāparicchinnakāleyeva uṭṭhātuṃ yutto.
「足上足」指右脚上放左脚。所谓过长搭压，是指一脚越过另一脚，膝盖或膝关节相碰，因而强烈感受疼痛，心不能专注，坐姿不安适。若不相碰，则虽搭压仍不生疼痛，心可专注，坐姿安稳。此故有语云「脚压脚」。做到充满觉知和正知，便是觉知圆满。所谓起身觉，是指随时心中认知“我将起身了”的觉知。如此具足觉知，彼时便适宜离坐。
§520-521
520-521.Sātaccaṃ nepakkanti satataṃ pavattayitabbato sātaccasaṅkhātaṃ vīriyañceva paripākagatattā nepakkasaṅkhātaṃ paññañca yutto anuyutto pavattayamānoyeva jāgariyānuyogaṃ anuyutto viharatīti attho. Ettha ca vīriyaṃ lokiyalokuttaramissakaṃ kathitaṃ, paññāpi vīriyagatikā eva; vīriye lokiyamhi lokiyā, lokuttare lokuttarāti attho.
关于坚定练习不退，持续不间断，须保持恒常精进，精进到成熟阶段，与智慧配合，才能奏效。精进具有世俗与出世两种层面，智慧也是流动于这两层之间。因而精进在世俗即世俗精进，出世即出世精进。
§522
522.Bodhipakkhiyānaṃdhammānanti catusaccabodhisaṅkhātassa maggañāṇassa pakkhe bhavānaṃ dhammānaṃ. Ettāvatā sabbepi sattatiṃsa bodhipakkhiyadhamme samūhato gahetvā lokiyāyapi bhāvanāya ekārammaṇe ekato pavattanasamatthe bojjhaṅgeyeva dassento satta bojjhaṅgātiādimāha. Te lokiyalokuttaramissakāva kathitāti veditabbā. Sesamettha heṭṭhā vuttanayattā uttānatthameva.
所谓菩提善法，是指四圣谛之正觉智慧在于诸法之境界。如此，足有三十三菩提善法的集合，既可用于世俗修行，也专指在菩提道上一以贯之，最终显现七觉支。此处提到的世俗和出世层面须仔细理解。以上内容依次展开，终归彰显深奥的教义要义。
§523
523. Abhikkantetiādiniddese abhikkante paṭikkanteti ettha tāva abhikkantaṃ vuccati purato gamanaṃ. Paṭikkantanti nivattanaṃ. Tadubhayampi catūsu iriyāpathesu labbhati. Gamane tāva purato kāyaṃ abhiharanto abhikkamati nāma, paṭinivattanto paṭikkamati nāma. Ṭhānepi ṭhitakova kāyaṃ purato onāmento abhikkamati nāma, pacchato apanāmento paṭikkamati nāma. Nisajjāyapi nisinnakova āsannassa purimaaṅgābhimukho saṃsaranto abhikkamati nāma, pacchimaaṅgappadesaṃ paccāsaṃsaranto paṭikkamati nāma. Nipajjāyapi eseva nayo.
【523】有关于“前行、后退”等的说明，前行即往前去也。后退即返回。当中这两个动作皆可在四种行路方式中获得。行动之时，身体向前移转称为“前行”，往回退称为“后退”。即使身体立于原处，向前倾斜身体称为“前行”，向后倾斜身体则称为“后退”。坐着时，身体向旁边活动、面向前方的身体部分连续转动时称为“前行”，向后方身体部分连续转动时称“后退”。跪着时亦有此导引。
Sampajānakārī hotīti sampajaññena sabbakiccakārī, sampajaññasseva vā kārī. So hi abhikkantādīsu sampajaññaṃ karoteva, na katthaci sampajaññavirahito hoti. Taṃ pana sampajaññaṃ yasmā satisampayuttameva hoti, tenassa niddese ‘‘sato sampajāno abhikkamati, sato sampajāno paṭikkamatī’’ti vuttaṃ.
所谓具足正知者，即以正知作所有法事，唯以正知为行者。因为于“前行”等行为时，行者始终随正知而行，绝无离失正知者。因此关于正知的论述有云：“具足正知者乃能前行，具足正知者乃能后退。”
Ayañhi abhikkamanto vā paṭikkamanto vā na muṭṭhassatī asampajāno hoti; satiyā pana samannāgato paññāya ca sampajānoyeva abhikkamati ceva paṭikkamati ca; sabbesu abhikkamādīsu catubbidhaṃ sampajaññaṃ otāreti. Catubbidhañhi sampajaññaṃ – sātthakasampajaññaṃ, sappāyasampajaññaṃ, gocarasampajaññaṃ, asammohasampajaññanti. Tattha abhikkamanacitte uppanne cittavaseneva agantvā ‘kinnu me ettha gatena attho atthi, natthī’ti atthānatthaṃ pariggahetvā atthapariggaṇhanaṃ ‘sātthakasampajaññaṃ’. Tattha ca ‘attho’ti cetiyadassanabodhidassanasaṅghadassanatheradassanaasubhadassanādivasena dhammato vaḍḍhi. Cetiyaṃ vā bodhiṃ vā disvāpi hi buddhārammaṇaṃ pītiṃ, saṅghadassanena saṅghārammaṇaṃ pītiṃ uppādetvā tadeva khayavayato sammasanto arahattaṃ pāpuṇāti. There disvā tesaṃ ovāde patiṭṭhāya, asubhaṃ disvā tattha paṭhamajjhānaṃ uppādetvā tadeva khayavayato sammasanto arahattaṃ pāpuṇāti. Tasmā etesaṃ dassanaṃ sātthaṃ. Keci pana ‘‘āmisatopi vaḍḍhi atthoyeva; taṃ nissāya brahmacariyānuggahāya paṭipannattā’’ti vadanti.
这里说明，前行或后退时，如果无正念则是不具足正知的人；唯有具正念且具慧解者，方为真实具足正知地前行及后退。所有的“前行”等行为中，皆有四种正知流出。此四种正知者，即是利益正知、善法正知、自在正知、非迷惑正知。其中心念活动中，心识好似来临，思惟“我于此行中有何利益？无利益”——此审思有无利益的心态称为“利益正知”。此处“利益”因观察圣迹、觉悟、僧团显现、比库示现、难观恶相等而增长法益。见圣迹时生喜悦，见僧团时生安乐，因法灭而得到阿拉汉果位。正因见闻此显现利益，依教而立，见恶相起初禅，终至果位成就。故此见闻即为利益之见。有人说“世俗附着利益增长，虽如此，仍行依止圣行。”
Tasmiṃ pana gamane sappāyāsappāyaṃ pariggahetvā sappāyapariggaṇhanaṃ ‘sappāyasampajaññaṃ’, seyyathidaṃ – cetiyadassanaṃ tāva sātthaṃ. Sace pana cetiyassa mahatiyā pūjāya dasadvādasayojanantare parisā sannipatanti , attano vibhavānurūpaṃ itthiyopi purisāpi alaṅkatapaṭiyattā cittakammarūpakāni viya sañcaranti, tatra cassa iṭṭhe ārammaṇe lobho, aniṭṭhe paṭigho, asamapekkhane moho uppajjati, kāyasaṃsaggāpattiṃ vā āpajjati, jīvitabrahmacariyānaṃ vā antarāyo hoti. Evaṃ taṃ ṭhānaṃ asappāyaṃ hoti. Vuttappakāraantarāyābhāve sappāyaṃ. Bodhidassanepi eseva nayo. Saṅghadassanampi sātthaṃ. Sace pana antogāme mahāmaṇḍapaṃ kāretvā sabbarattiṃ dhammassavanaṃ karontesu manussesu vuttappakāreneva janasannipāto ceva antarāyo ca hoti. Evaṃ taṃ ṭhānaṃ asappāyaṃ hoti; antarāyābhāve sappāyaṃ hoti. Mahāparisaparivārānaṃ therānaṃ dassanepi eseva nayo.
行进中持有善恶得失的分别，即为善法正知。例如：见圣迹即为利益所在。若圣迹极重，住处众会如期听法，人们如同各自财富装饰，或女性或男性，以心业相应处世活动，此时生贪爱、不喜欢、无平等心及迷惑，乃至染有身见，妨碍梵行生活。故此处非善法。若无妨碍，则为善法。见佛教德，见僧教德，皆为善法正知。若内入处建立大讲堂，一时广众听法，干扰生，处非善法。而无妨碍时，则为善法。长老大聚众之见亦同理。
Asubhadassanampi sātthaṃ. Tadatthadīpanatthañca idaṃ vatthu – eko kira daharabhikkhu sāmaṇeraṃ gahetvā dantakaṭṭhatthāya gato. Sāmaṇero maggā okkamitvā purato gacchanto asubhaṃ disvā paṭhamajjhānaṃ nibbattetvā tadeva pādakaṃ katvā saṅkhāre sammasanto tīṇi phalāni sacchikatvā uparimaggatthāya kammaṭṭhānaṃ pariggahetvā aṭṭhāsi. Daharo taṃ apassanto ‘‘sāmaṇerā’’ti pakkosi. So ‘mayā pabbajitadivasato paṭṭhāya bhikkhunā saddhiṃ dve kathā nāma na kathitapubbā, aññasmiṃ divase uparivisesaṃ nibbattessāmī’ti cintetvā ‘‘kiṃ, bhante’’ti paṭivacanaṃ adāsi. ‘‘Ehī’’ti ca vutto ekavacaneneva āgantvā ‘‘bhante, iminā tāva maggena gantvā mayā ṭhitokāse muhuttaṃ puratthābhimukho ṭhatvā olokethā’’ti āha. So tathā katvā tena pattavisesameva pāpuṇi. Evaṃ ekaṃ asubhaṃ dvinnaṃ janānaṃ atthāya jātaṃ. Evaṃ sātthampi panetaṃ purisassa mātugāmāsubhaṃ asappāyaṃ, mātugāmassa ca purisāsubhaṃ, sabhāgameva sappāyanti. Evaṃ sappāyapariggaṇhanaṃ sappāyasampajaññaṃ nāma.
非好相正知亦有其意义。举一例：一男子取一幼比库沙玛内拉前往斫牙，前行途中见不净境，遂起初禅而断念，其后择法修行发意，历八日。幼者见此曰“是沙玛内拉”，男子回答“于我出家日，尚无两语交谈，余日当有殊胜断念。”他说“请看”，男子随前行至殊胜处。如此见不净境，为两人利益生，故此非净;男子母村为不净之地，母村中男人为不净。男女相会时，为净事。此谓善法正知。
Evaṃ pariggahitasātthasappāyassa pana aṭṭhatiṃsāya kammaṭṭhānesu attano cittaruciyaṃ kammaṭṭhānasaṅkhātaṃ gocaraṃ uggahetvā bhikkhācāragocare taṃ gahetvāva gamanaṃ ‘gocarasampajaññaṃ’ nāma. Tassāvibhāvanatthaṃ idaṃ catukkaṃ veditabbaṃ –
如此理解利益善法，行住处于三十三业处中，取其心乐之所名为“自在正知”。此自在正知的辨别应如下四项说明：
Idhekacco bhikkhu harati na paccāharati, ekacco na harati paccāharati, ekacco pana neva harati na paccāharati, ekacco harati ca paccāharati ca. Tattha yo bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhetvā, tathā rattiyā paṭhamayāme majjhimayāme seyyaṃ kappetvā pacchimayāmepi nisajjācaṅkamehi vītināmetvā pageva cetiyaṅgaṇabodhiyaṅgaṇavattaṃ katvā bodhirukkhe udakaṃ āsiñcitvā pānīyaṃ paribhojanīyaṃ paccupaṭṭhāpetvā ācariyupajjhāyavattādīni sabbāni khandhakavattāni samādāya vattati, so sarīraparikammaṃ katvā senāsanaṃ pavisitvā dve tayo pallaṅke usumaṃ gāhāpento kammaṭṭhānaṃ anuyuñjitvā, bhikkhācāravelāya uṭṭhahitvā kammaṭṭhānasīseneva pattacīvaramādāya senāsanato nikkhamitvā kammaṭṭhānaṃ manasikarontova cetiyaṅgaṇaṃ gantvā, sace buddhānussatikammaṭṭhānaṃ hoti taṃ avissajjetvāva cetiyaṅgaṇaṃ pavisati, aññaṃ ce kammaṭṭhānaṃ hoti sopānamūle ṭhatvā hatthena gahitabhaṇḍaṃ viya taṃ ṭhapetvā buddhārammaṇaṃ pītiṃ gahetvā cetiyaṅgaṇaṃ āruyha mahantaṃ cetiyaṃ ce, tikkhattuṃ padakkhiṇaṃ katvā catūsu ṭhānesu vanditabbaṃ, khuddakaṃ ce, tatheva padakkhiṇaṃ katvā aṭṭhasu ṭhānesu vanditabbaṃ. Cetiyaṃ vanditvā bodhiyaṅgaṇaṃ pattenāpi buddhassa bhagavato sammukhā viya nipaccākāraṃ dassetvā bodhi vanditabbā.
这里分为四类比库：一类夺取但不归还，一类既不夺取也不归还，一类既不夺取也不归还，另一类既夺取又归还。所谓夺取者，是指在日间行走、默坐、依止戒律清净心意者，夜间则在初、更、中夜三更时段端坐休息，晨昏行走调伏之时清除妄念，清扫遍行殿堂、菩提场所、八方之地，于菩提树下洒水，准备饮食，恭敬老师、上师与戒律及相关规定，修持所有戒律条文。此人完成身业仪轨后，入住宿舍，卧于三床之上，练习业处。当教誡时间到时起身，带上业处垫席及袈裟，离开寝室，心念业处前往菩提场所。若是修习忆佛业处，则不离开菩提场所；若是修习别的业处，则在台阶前站立，如同伸手托着物件样，将佛陀圣容当作庄严，生欢喜心，登上菩提场所，围绕三次，再向四方拜敬；若菩提塔较小，则绕行三次，即围绕八个方位拜敬。拜敬菩提塔后，进入菩提场所，如同出现在世尊佛前，肃穆示现恭敬姿态，敬礼菩提。
So evaṃ cetiyañca bodhiñca vanditvā paṭisāmitaṭṭhānaṃ gantvā, paṭisāmitaṃ bhaṇḍakaṃ hatthena gaṇhanto viya, nikkhittakammaṭṭhānaṃ gahetvā gāmasamīpe kammaṭṭhānasīseneva cīvaraṃ pārupitvā gāmaṃ piṇḍāya pavisati. Atha naṃ manussā disvā ‘ayyo no āgato’ti paccuggantvā pattaṃ gahetvā āsanasālāya vā gehe vā nisīdāpetvā yāguṃ datvā yāva bhattaṃ na niṭṭhāti tāva pāde dhovitvā telena makkhetvā purato nisīditvā pañhaṃ vā pucchanti dhammaṃ vā sotukāmā honti. Sacepi na kathāpenti ‘‘janasaṅgahatthaṃ dhammakathā nāma kātabbāyevā’’ti aṭṭhakathācariyā vadanti. Dhammakathā hi kammaṭṭhānavinimuttā nāma natthi. Tasmā kammaṭṭhānasīseneva āhāraṃ paribhuñjitvā anumodanaṃ vatvā nivattiyamānehipi manussehi anugatova gāmato nikkhamitvā tattha te nivattetvā maggaṃ paṭipajjati.
如此礼敬菩提塔与觉处之后，前往苾芻托钵处，犹如伸手取物般，接过托钵，披上袈裟，携带托钵前往村落乞食。若有人见到他说：「尊者来了」而迎接，接过袈裟，坐于饭堂或住处，奉以施食，直到饭毕，饭后洗脚，涂抹油脂，坐在前面，闻法求道者或问答佛法。若不讲法，注疏师曰：「佛法讲说应针对众生团体。离开业处，没有佛法可讲说。」因此，携带业处垫席，受食器皿，撒迦族村落离开时，与人亲切告别，修行圣道。
Atha naṃ puretaraṃ nikkhamitvā bahigāme katabhattakiccā sāmaṇeradaharabhikkhū disvā paccuggantvā pattacīvaramassa gaṇhanti. Porāṇakabhikkhū kira ‘amhākaṃ upajjhāyo, amhākaṃ ācariyo’ti na mukhaṃ oloketvā vattaṃ karonti, sampattaparicchedeneva karonti. Te taṃ pucchanti ‘‘bhante, ete manussā tumhākaṃ kiṃ honti? Mātipakkhato sambandhā pitipakkhato’’ti? ‘‘Kiṃ disvā pucchathā’’ti? ‘‘Tumhesu etesaṃ pemaṃ bahumāna’’nti. ‘‘Āvuso, yaṃ mātāpitūhipi dukkaraṃ taṃ ete manussā amhākaṃ karonti. Pattacīvarampi no etesaṃ santakameva, etesaṃ ānubhāvena neva bhaye bhayaṃ, na chātake chātakaṃ jānāma. Edisā nāma amhākaṃ upakārino natthī’’ti tesaṃ guṇe kathento gacchati. Ayaṃ vuccati ‘harati na paccāharatī’ti.
若从前出行时，在乡间见到执事沙玛内或比库，欢迎而接受袈裟，旧比库称之为「吾等的导师，吾等的老师」，只是默视不语，做应有的工作，详细会计。他们问道：「尊者，这些人是何身份？是母族还是父族亲人？」答曰：「你们怎么看？」答曰：「他们对你们有诸多爱敬和崇重。」回答说：「朋友，他们对父母所难办之事也为我们所行。袈裟并非只是衣服，这纽带非轻薄，母族父族关系如雉鸟懂雉鸟。历史上无我的帮助者。」如此称谓称为「夺取而不归还」。
Yassa pana pageva vuttappakāraṃ vattapaṭipattiṃ karontassa kammajatejo pajjalati, anupādinnakaṃ muñcitvā upādinnakaṃ gaṇhāti, sarīrato sedā muccanti, kammaṭṭhānaṃ vīthiṃ nārohati, so pageva pattacīvaramādāya vegasāva cetiyaṃ vanditvā gorūpānaṃ nikkhamanavelāyameva gāmaṃ yāgubhikkhāya pavisitvā yāguṃ labhitvā āsanasālaṃ gantvā pivati. Athassa dvattikkhattuṃ ajjhoharaṇamatteneva kammajatejodhātu upādinnakaṃ muñcitvā anupādinnakaṃ gaṇhāti, ghaṭasatena nhāto viya tejodhātupariḷāhanibbānaṃ patvā kammaṭṭhānasīsena yāguṃ paribhuñjitvā pattañca mukhañca dhovitvā antarābhatte kammaṭṭhānaṃ manasikatvā avasesaṭṭhāne piṇḍāya caritvā kammaṭṭhānasīsena āhāraṃ paribhuñjitvā tato paṭṭhāya poṅkhānupoṅkhaṃ upaṭṭhahamānaṃ kammaṭṭhānaṃ gahetvāva āgacchati. Ayaṃ vuccati ‘na harati paccāharatī’ti. Edisā ca bhikkhū yāguṃ pivitvā vipassanaṃ ārabhitvā buddhasāsane arahattaṃ pattā nāma gaṇanapathaṃ vītivattā. Sīhaḷadīpeyeva tesu tesu gāmesu āsanasālāya na taṃ āsanaṃ atthi, yattha yāguṃ pivitvā arahattaṃ pattā bhikkhū natthīti.
对于前文所说当以现场举止表现之事，作法者业火焚燃，虽舍弃牵缠而执取，身心虽解脱，也不离开业处之道堂。此人快速穿袈裟，敬礼菩提塔，正是乡村出行乞食之时，取施食，至饭堂饮水。其火焰越过二十三层火焰，如同业火燎原，他弃除执着而执持非执，澄净如瓮器被浴火浇湍，端坐业处垫席，饮食施用完毕，洗净托钵和嘴，打扫餐厅，心念业处，最后以羽扇扶持业处垫席归来。此称为「不夺取也不归还」者。此时在锡兰岛乡村多地，彼处饭堂无此席位，如此乞食饮食不成阿拉汉具足。
Yo pamādavihārī hoti nikkhittadhuro sabbavattāni bhinditvā pañcavidhacetokhīlavinibandhabaddhacitto viharanto ‘kammaṭṭhānaṃ nāma atthī’tipi saññaṃ akatvā gāmaṃ piṇḍāya pavisitvā ananulomikena gihīsaṃsaggena saṃsaṭṭho caritvā ca bhuñjitvā ca tuccho nikkhamati – ayaṃ vuccati ‘neva harati na paccāharatī’ti.
若有人懈怠行者，弃舍托钵，破戒五种烦恼限制，心亦杂染，心无业处，误认『有业处』，入村乞食，与俗家女士同住且混杂进食而空手而出，该谓「既不夺取也不归还」。
Yo panāyaṃ ‘‘harati ca paccāharati cā’’ti vutto, so gatapaccāgatikavattavasena veditabbo – atthakāmā hi kulaputtā sāsane pabbajitvā dasampi vīsampi tiṃsampi cattārīsampi paññāsampi satampi ekato vasantā katikavattaṃ katvā viharanti – ‘‘āvuso, tumhe na iṇaṭṭā, na bhayaṭṭā, na ājīvikāpakatā pabbajitā; dukkhā muñcitukāmā panettha pabbajitā. Tasmā gamane uppannakilesaṃ gamaneyeva niggaṇhatha. Ṭhāne, nisajjāya, sayane uppannakilesaṃ sayaneyeva niggaṇhathā’’ti.
说「既夺取且归还」者，应观察其往返之行。贵族子弟出家修行，住持十年、二十年、三十年、四十年、五十年、七十年，遂各据阶段生活。告诫曰：「诸位未欠债，亦无恐惧，尚未身陷俗务而出家。来此为断除苦难，故行走时除去障碍，坐卧时除去障碍。」
Te evaṃ katikavattaṃ katvā bhikkhācāraṃ gacchantā, aḍḍhausabhausabhaaḍḍhagāvutagāvutantaresu pāsāṇā honti, tāya saññāya kammaṭṭhānaṃ manasikarontāva gacchanti. Sace kassaci gamane kileso uppajjati, tattheva naṃ niggaṇhāti. Tathā asakkonto tiṭṭhati. Athassa pacchato āgacchantopi tiṭṭhati. So ‘ayaṃ bhikkhu tuyhaṃ uppannaṃ vitakkaṃ jānāti, ananucchavikaṃ te eta’nti attānaṃ paṭicodetvā vipassanaṃ vaḍḍhetvā ariyabhūmiṃ okkamati. Tathā asakkonto nisīdati. Athassa pacchato āgacchantopi nisīdatīti so eva nayo. Ariyabhūmiṃ okkamituṃ asakkontopi taṃ kilesaṃ vikkhambhetvā kammaṭṭhānaṃ manasikarontova gacchati, na kammaṭṭhānavippayuttena cittena pādaṃ uddharati, uddharati ce paṭinivattitvā purimapadesaññeva eti, ālindakavāsī mahāphussadevatthero viya. So kira ekūnavīsati vassāni gatapaccāgatavattaṃ pūrento eva vihāsi. Manussāpi antarāmagge kasantā ca vapantā ca maddantā ca kammāni ca karontā theraṃ tathāgacchantaṃ disvā ‘‘ayaṃ thero punappunaṃ nivattitvā gacchati, kiṃ nu kho maggamūḷho udāhu kiñci pamuṭṭho’’ti samullapanti. So taṃ anādiyitvā kammaṭṭhānayuttacitteneva samaṇadhammaṃ karonto vīsativassabbhantare arahattaṃ pāpuṇi. Arahattapattadivase cassa caṅkamanakoṭiyaṃ adhivatthā devatā aṅgulīhi dīpaṃ ujjāletvā aṭṭhāsi. Cattāropi mahārājāno sakko ca devānamindo brahmā ca sahampati upaṭṭhānaṃ āgamiṃsu. Tañca obhāsaṃ disvā vanavāsī mahātissatthero taṃ dutiyadivase pucchi – ‘‘rattibhāge āyasmato santike obhāso ahosi. Kiṃ so obhāso’’ti? Thero vikkhepaṃ karonto ‘‘obhāso nāma dīpobhāsopi hoti, maṇiobhāsopī’’ti evamādimāha. Tato ‘‘paṭicchādetha tumhe’’ti nibaddho ‘‘āmā’’ti paṭijānitvā ārocesi.
比库们于特定日子集会之后，前往托钵行脚。于集会之中或众议之地，在群聚之间，石块散布其间，彼等以此为相，专注于修行法门而行。若行脚途中有所烦恼现起，彼即不加压制；不能制服时，则选择停留。有人从后方来，即便来者亦停留。此时，比库观察自心，觉知“此比库了知尔所生起的念头，且无退转”，以此自勉励，增长内观，入圣境地。不能制服时，则选坐而止。有人从后方来，此亦停坐，故此为法则。虽不能直接入圣境，却能暂时使烦恼松懈，专注于法门而行，不以心与修行法脱离而举步行走；若举步时又返回，行止与先前地点无异，如披重衣长者。此比库据说经历二十九载，周而复始地修行；人众于集市或马路之间，交易、互换、施舍各种事物，见老比库反复来去时，低语议论说：“此长老反复回返行走，莫非因迷失于道，或有所疑惑？”但比库不为所动，心恒与修行法相连，于二十年间证得阿拉汉果。得果之日，天神点燃手中灯火四面笼罩光明。四大王与天帝萨咖、梵天及诸天随侍而至。见此光明，出家隐者长老大威萨特第二日问：“夜中于尊者处见有光明，此何光明？”长老答言：“此光明即是灯火光辉，亦是宝石光芒。”因彼宣示：“诸天遮蔽之。”众天恭敬允诺后隐去。
Kāḷavallimaṇḍapavāsī mahānāgatthero viya ca. Sopi kira gatapaccāgatavattaṃ pūrento ‘paṭhamaṃ tāva bhagavato mahāpadhānaṃ pūjessāmī’ti satta vassāni ṭhānacaṅkamameva adhiṭṭhāsi; puna soḷasa vassāni gatapaccāgatavattaṃ pūretvā arahattaṃ pāpuṇi. So kammaṭṭhānayutteneva cittena pādaṃ uddharanto vippayuttena cittena uddhate pāde paṭinivattento gāmasīmaṃ gantvā ‘gāvī nu kho, pabbajito nu kho’ti āsaṅkanīyappadese ṭhatvā cīvaraṃ pārupitvā kacchakantarato udakena pattaṃ dhovitvā udakagaṇḍūsaṃ karoti. Kiṃ kāraṇā? ‘Mā me bhikkhaṃ dātuṃ vā vandituṃ vā āgate manusse ‘dīghāyukā hothā’ti vacanamattenāpi kammaṭṭhānavikkhepo ahosī’ti. ‘Ajja, bhante, katimī’ti divasaṃ vā bhikkhugaṇanaṃ vā pañhaṃ vā pucchito pana udakaṃ gilitvā āroceti; sace divasādipucchakā na honti, nikkhamanavelāyaṃ gāmadvāre niṭṭhubhitvāva yāti.
如同居于黑石亭的伟大长老一般，此长老亦经历二十九载，励志立誓“于尊者大盛法会还未来临时献上第一敬意”，坚守此志于定居行走之间。有十五载后，又经历二十年，修得阿拉汉果。彼以专注心举足行走，心与修行法相依，举步时亦复归前足，似行走于村落边缘不慌不忙。于疑虑之地伫立，谨慎行礼，洗涤袈裟，净除身垢。何故？因有人来与他乞讨与敬礼时，言语平静道：“我愿众生长寿”，虽语浅显，却被修行法的动摇所扰。有人询问“今日尊者几何”，向比库查询日数或比库数量，喝饮水后应答。如无人詢问，则于出村口隅静默而去。
Kalambatitthavihāre vassūpagatā paññāsa bhikkhū viya ca. Te kira āsāḷhipuṇṇimāyaṃ katikavattaṃ akaṃsu – ‘‘arahattaṃ appatvā aññamaññaṃ nālapissāmā’’ti. Gāmañca piṇḍāya pavisantā udakagaṇḍūsaṃ katvā pavisiṃsu, divasādīsu pucchitesu vuttanayena paṭipajjiṃsu. Tattha manussā niṭṭhubhanaṭṭhānaṃ disvā jāniṃsu – ‘ajja eko āgato, ajja dve’ti; evañca cintesuṃ – ‘kinnu kho ete amheheva saddhiṃ na sallapanti udāhu aññamaññampi? Yadi aññamaññampi na sallapanti, addhā vivādajātā bhavissanti; etha ne aññamaññaṃ khamāpessāmā’ti sabbe vihāraṃ gantvā paññāsāya bhikkhūsu dvepi bhikkhū ekokāse nāddasaṃsu. Tato yo tesu cakkhumā puriso so āha – ‘‘na, bho, kalahakārakānaṃ vasanokāso īdiso hoti. Susammaṭṭhaṃ cetiyaṅgaṇabodhiyaṅgaṇaṃ, sunikkhittā sammajjaniyo, sūpaṭṭhitaṃ pānīyaparibhojanīya’’nti. Te tatova nivattā. Tepi bhikkhū antotemāseyeva arahattaṃ patvā mahāpavāraṇāya visuddhipavāraṇaṃ pavāresuṃ.
如同居於Kalambatittha寺院的五十余位比库，此等比库于阿夏月望日实行特定日修持，彼此约定：“于未得阿拉汉之前，不相觊觎。”他们出入村落托钵，洗去身垢，饮食期间互相询问并交流教理。居士见到他们于村边聚集，说：“今日一人到访，今日二人。”彼等心念如是考量：若彼此不相交谈，势必生纷争，因此同回寺院。五十位比库中有两列分立不同居所。之后其中有明眼之人劝言：“非，诸众不为争端之具，彼等适当修持，恭敬寺院，安住饮食场所。”故众比库信从而止纷纷扰扰。三位比库更于同月内证得阿拉汉果，并于盛大僧会中宣布清净戒法。
Evaṃ kāḷavallimaṇḍapavāsī mahānāgatthero viya, kalambutitthavihāre vassūpagatabhikkhū viya ca kammaṭṭhānayutteneva cittena pādaṃ uddharanto gāmasamīpaṃ gantvā udakagaṇḍūsaṃ katvā vīthiyo sallakkhetvā yattha surāsoṇḍadhuttādayo kalahakārakā caṇḍahatthiassādayo vā natthi, taṃ vīthiṃ paṭipajjati. Tattha piṇḍāya caramāno na turitaturito viya javena gacchati, na hi javanapiṇḍapātikadhutaṅgaṃ nāma kiñci atthi, visamabhūmibhāgappattaṃ pana udakasakaṭaṃ viya niccalo hutvā gacchati, anugharaṃ paviṭṭho ca dātukāmaṃ vā adātukāmaṃ vā sallakkhetuṃ tadanurūpaṃ kālaṃ āgamento bhikkhaṃ gahetvā antogāme vā bahigāme vā vihārameva vā āgantvā , yathāphāsuke patirūpe okāse nisīditvā, kammaṭṭhānaṃ manasikaronto āhāre paṭikūlasaññaṃ upaṭṭhapetvā, akkhabbhañjanavaṇālepanaputtamaṃsūpamavasena paccavekkhanto aṭṭhaṅgasamannāgataṃ āhāraṃ āhāreti neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya…pe… phāsuvihāro cāti. Bhuttāvī ca udakakiccaṃ katvā muhuttaṃ bhattakilamathaṃ paṭippassambhetvā yathā purebhattaṃ, evaṃ pacchābhattaṃ purimayāmaṃ pacchimayāmañca kammaṭṭhānameva manasikaroti. Ayaṃ vuccati ‘harati ca paccāharati cā’ti.
如前述黑石亭的伟大长老，及Kalambatittha寺院之居士比库，皆以专注心举足行走。彼等至村落近处，洗涤身垢，巡视街道，避开有斗殴、争斗、猛象等危险之地。彼时托钵行走，非急非慢，非疾非徐，如行走于崎岖不平之地如水坑小土块，稳步前行。乞求或不乞求时，适时上前接受乞食，或于村落内外休息，或于合适场合稳坐，思惟修行法门，避开恶趣恶缘，心保持正念正行。食时不为饮酒、不为饮醉、不为炫耀、不为装饰而行，保持简朴安居生活。食后饮水，稍作安静，思惟前食与后食，同心专注于修持法门。此称为“取与捨”。
Imaṃ pana haraṇapaccāharaṇasaṅkhātaṃ gatapaccāgatavattaṃ pūrento, yadi upanissayasampanno hoti, paṭhamavaye eva arahattaṃ pāpuṇāti, no ce paṭhamavaye pāpuṇāti atha majjhimavaye, no ce majjhimavaye pāpuṇāti atha pacchimavaye, no ce pacchimavaye pāpuṇāti atha maraṇasamaye, no ce maraṇasamaye pāpuṇāti atha devaputto hutvā, no ce devaputto hutvā pāpuṇāti anuppanne buddhe nibbatto paccekabodhiṃ sacchikaroti, no ce paccekabodhiṃ sacchikaroti atha buddhānaṃ sammukhībhāve khippābhiñño vā hoti – seyyathāpi thero bāhiyo dārucīriyo, mahāpañño vā – seyyathāpi thero sāriputto, mahiddhiko vā – seyyathāpi thero mahāmoggallāno, dhutaṅgadharo vā – seyyathāpi thero mahākassapo, dibbacakkhuko vā – seyyathāpi thero anuruddho, vinayadharo vā – seyyathāpi thero upāli, dhammakathiko vā – seyyathāpi thero puṇṇo mantāṇiputto, āraññiko vā – seyyathāpi thero revato, bahussuto vā – seyyathāpi thero ānando, sikkhākāmo vā – seyyathāpi thero rāhulo buddhaputtoti. Iti imasmiṃ catukke yvāyaṃ harati ca paccāharati ca, tassa gocarasampajaññaṃ sikhāppattaṃ hoti.
于上述“取与捨”修行法中，若修习者具备适当缘起，亦即修行得力者，初次得果便证阿拉汉；若初次未获，则次第果位方获；末后果位不获，则于临终时获；不于临终时获，则生为天人；未生天人得果，便于未曾得佛处证得辟支佛悟；未证辟支佛，得佛出现时即成迅速通达者。如同圣人外表木棒，智慧广大；如圣人沙利子，威力广大；如圣人摩嘎剌那，持斥恶行；如圣人大咖萨巴，有天眼通；如圣人阿努儒达，守律严谨；如圣人伍巴离，善说法义；如圣人普努曼达尼，隐林修行；如圣人雷瓦达，学识广博；如圣人阿难，多闻广记；如圣人拉胡喇，渴求学习，即成佛子。如此于此四个阶段（起取、捨义循序）除去疑惑，得智慧佐证。
Abhikkamādīsu pana asammuyhanaṃ asammohasampajaññaṃ. Taṃ evaṃ veditabbaṃ – idha bhikkhu abhikkamanto vā paṭikkamanto vā yathā andhabālaputhujjanā abhikkamādīsu ‘attā abhikkamati, attanā abhikkamo nibbattito’ti vā ‘ahaṃ abhikkamāmi, mayā abhikkamo nibbattito’ti vā sammuyhanti, tathā asammuyhanto ‘abhikkamāmī’ti citte uppajjamāne teneva cittena saddhiṃ cittasamuṭṭhānavāyodhātu viññattiṃ janayamānā uppajjati. Iti cittakiriyāvāyodhātuvipphāravasena ayaṃ kāyasammato aṭṭhisaṅghāto abhikkamati. Tassevaṃ abhikkamato ekekapāduddharaṇe pathavīdhātu āpodhātūti dve dhātuyo omattā honti mandā, itarā dve adhimattā honti balavatiyo; tathā atiharaṇavītiharaṇesu. Vossajjane tejodhātu vāyodhātūti dve dhātuyo omattā honti mandā, itarā dve adhimattā honti balavatiyo; tathā sannikkhepanasannirujjhanesu tattha uddharaṇe pavattā rūpārūpadhammā atiharaṇaṃ na pāpuṇanti; tathā atiharaṇe pavattā vītiharaṇaṃ, vītiharaṇe pavattā vossajjanaṃ, vossajjane pavattā sannikkhepanaṃ, sannikkhepane pavattā sannirujjhanaṃ na pāpuṇanti; tattha tattheva pabbaṃ pabbaṃ sandhi sandhi odhi odhi hutvā tattakapāle pakkhittatilaṃ viya paṭapaṭāyantā bhijjanti. Tattha ko eko abhikkamati? Kassa vā ekassa abhikkamanaṃ? Paramatthato hi dhātūnaṃyeva gamanaṃ, dhātūnaṃ ṭhānaṃ, dhātūnaṃ nisajjā, dhātūnaṃ sayanaṃ, tasmiṃ tasmiñhi koṭṭhāse saddhiṃ rūpehi –
对于起步阶段，正念觉知不足、迷惑的意识产生。应知此即比库于前后步行时，如盲童凡夫，心作“我在起步，我起步产生”或“我起步了，我起步已生”之误解。正因此错误误认识而起动身心，称为“起步行为气”。由此起步行为气，脚举起时地元素与水元素两者有犹豫，强弱不一。如同放下时火元素与风元素两者犹豫，亦有强弱。于聚合与分散中，脚举离时诸色法与非色法未达极限的极端；放下时起步、行走、停止、起步间具有差序，彼此相连如旋转交互之螺旋似乎交织相缠于脚骨。如是此起步明细分析，何者起步？属谁起步？究竟即为诸元素运动、变化、位置之流转所成。
Aññaṃ uppajjate cittaṃ, aññaṃ cittaṃ nirujjhati;
心有生起，有心断灭；
Avīcimanusambandho, nadīsotova vattatīti.
如无底渊相连贯，如河水流动不断；
Evaṃ abhikkamādīsu asammuyhanaṃ asammohasampajaññaṃ nāmāti.
如是，离欲贪起等中无迷惑、无烦乱、具正知觉者谓之正念；
Niṭṭhito abhikkante paṭikkante sampajānakārī hotītipadassa attho.
所谓断尽于贪欲取着、不退转而具正智者，即此义也；
Ālokite vilokiteti ettha pana ālokitaṃ nāma purato pekkhanaṃ, vilokitaṃ nāma anudisāpekkhanaṃ. Aññānipi heṭṭhā upari pacchato pekkhanavasena olokitaullokitāpalokitāni nāma honti. Tāni idha na gahitāni. Sāruppavasena pana imāneva dve gahitāni. Iminā vā mukhena sabbānipi tāni gahitānevāti.
所谓观照，是指面对前方专注观看，所谓观察，是对多方向侧重观照。下面还有向上、向下及背后观视的不同名称，此处不详述，只简要指示此二。以口为门，表示全方位摄取，是指以此二门涵摄全部现象。
Tattha ‘ālokessāmī’ti citte uppanne cittavaseneva anoloketvā atthapariggaṇhanaṃ ‘sātthakasampajaññaṃ’. Taṃ āyasmantaṃ nandaṃ kāyasakkhiṃ katvā veditabbaṃ. Vuttañhetaṃ bhagavatā –
其中“我将观照”指心生起后即不再分散，而以正智周遍涵摄，称之为“有义正念”。此当以比库尊者难陀为证。如世尊所说——
‘‘Sace, bhikkhave, nandassa puratthimā disā āloketabbā hoti, sabbaṃ cetasā samannāharitvā nando puratthimaṃ disaṃ āloketi – ‘evaṃ me puratthimaṃ disaṃ ālokayato na abhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha sātthakasampajāno hoti. ‘‘Sace, bhikkhave, nandassa pacchimā disā, uttarā disā, dakkhiṇā disā, uddhaṃ, adho, anudisā anuviloketabbā hoti, sabbaṃ cetasā samannāharitvā nando anudisaṃ anuviloketi – evaṃ me anudisaṃ anuvilokayato…pe… sampajāno hotī’’ti (a. ni. 8.9).
比库们，若憍陈如欢喜观照东方，摄受一切意念而自具足，欢喜即观照东方，内心念言：『如是我观东方时，恶不善法不会熏习于我。』由此而内心明朗清净。又，若憍陈如欢喜应观西方、北方、南方、上、下及诸间方，摄受一切意念而自具足，即观照诸间方，内心念言：『如是我观诸间方时……』由是欢喜而觉知。」
Apica idhāpi pubbe vuttacetiyadassanādivaseneva sātthakatā ca sappāyatā ca veditabbā.
此外此处亦应以昔日所说神塔显现等事为义理，视为圆满且恰当。
Kammaṭṭhānassa pana avijahanameva ‘gocarasampajaññaṃ’. Tasmā khandhadhātuāyatanakammaṭṭhānikehi attano kammaṭṭhānavaseneva, kasiṇādikammaṭṭhānikehi vā pana kammaṭṭhānasīseneva ālokanavilokanaṃ kātabbaṃ.
然而，业处（修习境）之不忘念则为“所缘现知”。故以五蕴、元素、界、根、所缘境及业处等为己所修习之对象，犹如以遍或他炼具为修习境，行观察审视。
Abbhantare attā nāma āloketā vā viloketā vā natthi. ‘Ālokessāmī’ti pana citte uppajjamāne teneva cittena saddhiṃ cittasamuṭṭhānā vāyodhātu viññattiṃ janayamānā uppajjati. Iti cittakiriyāvāyodhātuvipphāravasena heṭṭhimaṃ akkhidalaṃ adho sīdati, uparimaṃ uddhaṃ laṅgheti. Koci yantakena vivaranto nāma natthi. Tato cakkhuviññāṇaṃ dassanakiccaṃ sādhentaṃ uppajjatī’ti evaṃ pajānanaṃ panettha ‘asammohasampajaññaṃ’ nāma.
内里并无自我或他者来观照。然“当观者”于心起时，该心与所缘界、根、境一齐现起，随缘心行而生的风动作用，使下眼睑下垂，上眼睑上举，眼球闪动转移，无错乱遮挡者。由此生成眼识与所见之境相应。据此理解，此即称为“无迷乱现知”。
Apica mūlapariññāāgantukatāvakālikabhāvavasena panettha asammohasampajaññaṃ veditabbaṃ. Mūlapariññāvasena tāva –
且根本智慧生起导致现时状态之因缘，亦是所当观察的无迷乱现知。根本智慧所知即为——
Bhavaṅgāvajjanañceva, dassanaṃ sampaṭicchanaṃ;
正如生起之根本业及见解的成就；
Santīraṇaṃ voṭṭhabbanaṃ, javanaṃ bhavati sattamaṃ.
通过贯穿流转而达成持守，达到第七层快速作用阶段。
Tattha bhavaṅgaṃ upapattibhavassa aṅgakiccaṃ sādhayamānaṃ pavattati; taṃ āvattetvā kiriyamanodhātu āvajjanakiccaṃ sādhayamānā; tannirodhā cakkhuviññāṇaṃ dassanakiccaṃ sādhayamānaṃ; tannirodhā vipākamanodhātu sampaṭicchanakiccaṃ sādhayamānā; tannirodhā vipākamanoviññāṇadhātu santīraṇakiccaṃ sādhayamānā; tannirodhā kiriyamanoviññāṇadhātu voṭṭhabbanakiccaṃ sādhayamānā; tannirodhā sattakkhattuṃ javanaṃ javati. Tattha paṭhamajavanepi ‘ayaṃ itthī, ayaṃ puriso’ti rajjanadussanamuyhanavasena ālokitavilokitaṃ na hoti; dutiyajavanepi…pe… sattamajavanepi. Etesu pana, yuddhamaṇḍale yodhesu viya, heṭṭhupariyavasena bhijjitvā patitesu ‘ayaṃ itthī, ayaṃ puriso’ti rajjanādivasena ālokitavilokitaṃ hoti. Evaṃ tāvettha ‘mūlapariññāvasena’ asammohasampajaññaṃ veditabbaṃ.
此处，带动存在流转的称为‘生法根本流转（bhavaṅga）’的身心作用，业力影响下产生作为身体功能的流转；流转陷入业力的果报时，进行作为心态功能的结束业力的流转；心识断灭时，显示察见的功能流转也随之完成；察见断灭时，成就结果流转；结果流转断灭时，达成贯穿流转阶段；贯穿流转断灭时，成就持守流转，持守流转维持直至第七次快速作用。至于初次快速作用时，尚未以男女分别的肉眼颜色见观察染渗；第二次快速作用及以后也是如此，直至第七次快速作用。在这之中，如同战场上被箭射中跌倒的战士，虽主体受创而跌倒，但仍以男女分别的颜色观察对境。由此应当以此‘根本知见力’辨别出无染无迷的正知正见。
Cakkhudvāre pana rūpe āpāthagate bhavaṅgacalanato uddhaṃ sakasakakiccanipphādanavasena āvajjanādīsu uppajjitvā niruddhesu avasāne javanaṃ uppajjati. Taṃ pubbe uppannānaṃ āvajjanādīnaṃ gehabhūte cakkhudvāre āgantukapuriso viya hoti. Tassa yathā paragehe kiñci yācituṃ paviṭṭhassa āgantukapurisassa gehasāmikesupi tuṇhīmāsinesu āṇākaraṇaṃ na yuttaṃ, evaṃ āvajjanādīnaṃ gehabhūte cakkhudvāre āvajjanādīsupi arajjantesu adussantesu amuyhantesu ca rajjanadussanamuyhanaṃ ayuttanti. Evaṃ ‘āgantukabhāvavasena’ asammohasampajaññaṃ veditabbaṃ.
眼根入内，色法因生存流转发动动摇，产生上下活动、支助各种机能。此时诸吸引心绪起生，经断绝后最终成就快速作用。先前起生的各种吸引心绪恰如进入住家眼根的外来客人；像这种外来宾客进入宅内，主不宜于在废弃之处无所作为而致生麻烦；同样，诸诸吸引心绪在眼根等处，若不正当管理则会生恶心、反感、迷乱及色污染的染相之心。由此应以‘异来之状’观察指导正知。
Yāni panetāni cakkhudvāre voṭṭhabbanapariyosānāni cittāni uppajjanti, tāni saddhiṃ sampayuttadhammehi tattha tattheva bhijjanti, aññamaññaṃ na passantīti ittarāni tāvakālikāni honti. Tattha yathā ekasmiṃ ghare sabbesu mānusakesu matesu avasesassa ekakassa taṅkhaṇaṃyeva maraṇadhammassa na yuttā naccagītādīsu abhirati nāma, evameva ekadvāre sasampayuttesu āvajjanādīsu tattha tattheva matesu avasesassa taṅkhaṇaṃññeva maraṇadhammassa javanassāpi rajjanadussanamuyhanavasena abhirati nāma na yuttāti. Evaṃ ‘tāvakālikabhāvavasena’ asammohasampajaññaṃ veditabbaṃ.
眼根快速作用终结时，心识起生，彼此相应聚合，而不相混淆，是为同时心。彼时，如同一家之中，诸所有同姓之人中必有一人对死亡无适合之喜好，不宜对歌舞欣乐等入迷。亦复如眼根门的聚合快速作用，是入家中善友的境界，虽起愉悦亦不宜迷恋，因死法临近故。故应以‘当前时令之感’察知无迷的正知。
Apica khandhāyatanadhātupaccayapaccavekkhaṇavasenapetaṃ veditabbaṃ. Ettha hi cakkhu ceva rūpāni ca rūpakkhandho, dassanaṃ viññāṇakkhandho, taṃsampayuttā vedanā vedanākkhandho, saññā saññākkhandho, phassādikā saṅkhārakkhandho. Evametesaṃ pañcannaṃ khandhānaṃ samavāye ālokanavilokanaṃ paññāyati. Tattha ko eko āloketi? Ko viloketi?
此外还应根据五蕴六处所缘故相的相续相继来观照。此中，眼根与色法为色蕴，相应的识为识蕴，伴随识起的受为受蕴，想为想蕴，以及触引生行等为行蕴。正是这五蕴的聚合中，显现出‘观察’与‘注视’的智慧。此处问：谁是观察者？谁是注视者？
Tathā cakkhu cakkhāyatanaṃ, rūpaṃ rūpāyatanaṃ, dassanaṃ manāyatanaṃ, vedanādayo taṃsampayuttā dhammā dhammāyatanaṃ. Evametesaṃ catunnaṃ āyatanānaṃ samavāye ālokanavilokanaṃ paññāyati. Tattha ko eko āloketi? Ko viloketi?
同理，眼根为眼处，色法为色处，察见为心处，受等为法处。四处的聚合中，亦显示出观察与注视之慧。此处亦问：谁是观察者？谁是注视者？
Tathā cakkhu cakkhudhātu, rūpaṃ rūpadhātu, dassanaṃ cakkhuviññāṇadhātu, taṃsampayuttā vedanādayo dhammā dhammadhātu. Evametāsaṃ catunnaṃ dhātūnaṃ samavāye ālokanavilokanaṃ paññāyati. Tattha ko eko āloketi? Ko viloketi?
如同眼即为眼根，色即为色境，眼识为眼识根，这三者相续连结，感受等法则为法根。如此四种根的相续结合，产生了观照观察的智慧。这里的谁为观照？谁为观察？
Tathā cakkhu nissayapaccayo, rūpaṃ ārammaṇapaccayo, āvajjanaṃ anantarasamanantaraanantarūpanissayanatthivigatapaccayo, āloko upanissayapaccayo, vedanādayo sahajātādipaccayā. Evametesaṃ paccayānaṃ samavāye ālokanavilokanaṃ paññāyati. Tattha ko eko āloketi? Ko viloketīti? Evamettha khandhāyatanadhātupaccayapaccavekkhaṇavasenāpi asammohasampajaññaṃ veditabbaṃ.
眼依赖为因，色为所缘；缘起无间断的眼所缘色相并非独立存在；而观照则依赖于此相续。感受等法因其本性缘起。如此这些因缘相续的结合，生起了观照观察的智慧。这里的谁为观照？谁为观察？以此可知，即使就是依于蕴、处、根、法的因缘分析，也当如实识见，具正念觉知，无迷惑。
Samiñjite pasāriteti pabbānaṃ samiñjanapasāraṇe. Tattha cittavaseneva samiñjanapasāraṇaṃ akatvā hatthapādānaṃ samiñjanapasāraṇapaccayā atthānatthaṃ pariggahetvā tattha atthapariggaṇhanaṃ ‘sātthakasampajaññaṃ’. Tattha hatthapāde aticiraṃ samiñjitvā vā pasāretvā eva vā ṭhitassa khaṇe khaṇe vedanā uppajjanti, cittaṃ ekaggataṃ na labhati, kammaṭṭhānaṃ paripatati, visesaṃ nādhigacchati; kāle samiñjantassa kāle pasārentassa pana tā vedanā nuppajjanti, cittaṃ ekaggaṃ hoti, kammaṭṭhānaṃ phātiṃ gacchati, visesamadhigacchatīti. Evaṃ ‘atthānatthapariggaṇhanaṃ’ veditabbaṃ.
收敛与伸展称为经络的收敛伸展。此处心意为依，未整治经络收敛伸展，仅执取手足的收敛伸展条件，谓之“意义所摄受的正念”。当手足久而久之收敛或伸展时，时刻间受感生起，心不专一，修习业处无所成就，无所特别获得。若正值收敛时而伸展时不生感受，心则专注，业处增长，获得特殊成就。由此应了知意所摄受之理。
Atthe pana satipi sappāyāsappāyaṃ pariggahetvā sappāyapariggaṇhanaṃ ‘sappāyasampajaññaṃ’.
至于意义中断与连续的摄取，则称为“中断连续的正念”。
Tatrāyaṃ nayo – mahācetiyaṅgaṇe kira daharabhikkhū sajjhāyaṃ gaṇhanti. Tesaṃ piṭṭhipasse daharabhikkhuniyo dhammaṃ suṇanti. Tatreko daharo hatthaṃ pasārento kāyasaṃsaggaṃ patvā teneva kāraṇena gihī jāto. Aparo bhikkhu pādaṃ pasārento aggimhi pasāresi. Aṭṭhiṃ āhacca pādo jhāyi. Aparo bhikkhu vammike pasāresi. So āsīvisena daṭṭho. Aparo bhikkhu cīvarakuṭidaṇḍake pasāresi. Taṃ maṇisappo ḍaṃsi. Tasmā evarūpe asappāye apasāretvā sappāye pasāretabbaṃ. Idamettha sappāyasampajaññaṃ.
此中有一类例子——在大佛寺院中，年少比库们作学习。年少比库尼听闻佛法。一青年伸手跌倒与身体接触，基于此缘由生为居士。另一比库伸脚触火；脚着火后入定。再一比库伸脚入蚁穴中，观察见蚁群。又一比库伸脚触衣棍，被虫咬伤。因此如是缺乏连续的中断伸展，应断续伸展以保持连续。这便是所谓中断连续正念。
‘Gocarasampajaññaṃ’ pana mahātheravatthunā dīpetabbaṃ – mahāthero kira divāṭṭhāne nisinno antevāsikehi saddhiṃ kathayamāno sahasā hatthaṃ samiñjitvā puna yathāṭhāne ṭhapetvā saṇikaṃ samiñjesi. Taṃ antevāsikā pucchiṃsu – ‘‘kasmā, bhante, sahasā hatthaṃ samiñjitvā puna yathāṭhāne ṭhapetvā saṇikaṃ samiñjitthā’’ti? ‘‘Yato paṭṭhāya mayā, āvuso, kammaṭṭhānaṃ manasikātuṃ āraddho, na me kammaṭṭhānaṃ muñcitvā hattho samiñjitapubbo. Idāni pana me tumhehi saddhiṃ kathayamānena kammaṭṭhānaṃ muñcitvā samiñjito. Tasmā puna yathāṭhāne ṭhapetvā samiñjesi’’nti. ‘‘Sādhu, bhante, bhikkhunā nāma evarūpena bhavitabba’’nti. Evametthāpi kammaṭṭhānāvijahanameva ‘gocarasampajañña’nti veditabbaṃ.
至于“所缘正念”，基于一位长老的事迹而发明——某长老白日坐在家中，与内弟子同行谈话，忽地收敛手后又复放回原处，反复多次。内弟子便问：“尊者，何故忽然收手又复放回原处反复多次？”长老答：“由我起意专治业处，未开始修行前手未收敛。如今与你们共谈业处时已收敛，所以再放回原处复而收敛。”“善哉，尊者，正应如是修习。”如此也应知业处起用时的正念即为“所缘正念”。
‘Abbhantare attā nāma koci samiñjento vā pasārento vā natthi. Vuttappakāracittakiriyāvāyodhātuvipphārena pana, suttākaḍḍhanavasena dāruyantassa hatthapādacalanaṃ viya, samiñjanapasāraṇaṃ hotī’ti parijānanaṃ panettha ‘asammohasampajañña’nti veditabbaṃ.
『内在自性』者，指无人内在自我持守，无论收敛或扩展皆无。此处所谓行为心作用之断灭，虽有分裂现象，但如经文中所说，正似柴木燃烧时，手足移动般的收敛与扩展，此种认识当知为『无惑正念』。
Saṅghāṭipattacīvaradhāraṇeti ettha saṅghāṭicīvarānaṃ nivāsanapārupanavasena pattassa bhikkhāpaṭiggahaṇādivasena paribhogo ‘dhāraṇaṃ’ nāma. Tattha saṅghāṭicīvaradhāraṇe tāva nivāsetvā pārupitvā ca piṇḍāya carato ‘‘āmisalābho sītassa paṭighātāyā’’tiādinā nayena bhagavatā vuttappakāroyeva ca attho ‘attho’ nāma. Tassa vasena ‘sātthakasampajaññaṃ’ veditabbaṃ.
所谓持桑柘袈裟者，此处指如袈裟之居所覆盖之物，乃指比库摄持袈裟等物之使用。持袈裟时的盖覆及覆盖，行乞等礼法，即为此义。凭借佛所说之因缘方法，用如“行乞时遭冷箭”等喻说说明其义理，故称为“义义”，以此理应知为“义理通达的正念”。
Uṇhapakatikassa pana dubbalassa ca cīvaraṃ sukhumaṃ sappāyaṃ, sītālukassa ghanaṃ dupaṭṭaṃ; viparītaṃ asappāyaṃ. Yassa kassaci jiṇṇaṃ asappāyameva. Aggaḷādidānena hissa taṃ palibodhakaraṃ hoti. Tathā paṭṭuṇṇadukūlādibhedaṃ corānaṃ lobhanīyacīvaraṃ. Tādisañhi araññe ekakassa nivāsantarāyakaraṃ jīvitantarāyakarañcāpi hoti. Nippariyāyena pana yaṃ nimittakammādimicchājīvavasena uppannaṃ, yañcassa sevamānassa akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, taṃ asappāyaṃ ; viparītaṃ sappāyaṃ. Tassa vasenettha ‘sappāyasampajaññaṃ’ kammaṭṭhānāvijahanavaseneva ca ‘gocarasampajaññaṃ’ veditabbaṃ.
尚热尚弱者持袈裟者，应为细软适体之物；体弱者者，应持厚密坚实服饰。反之则不适且不利。老人身软弱者持不利服饰，即如盗贼劫衣一般恶劣。此类服饰于林间单独居住者乃生障害与生死危隙者。简言之，因恶因缘及不正生活产生之故，所修者不善法增长，善法失减，此乃不利而非利。凭此应知为“仁善的正念”，亦即远离业处身故理路的正念。
Abbhantare attā nāma koci cīvaraṃ pārupanto natthi. Vuttappakāracittakiriyāvāyodhātuvipphāreneva pana cīvarapārupanaṃ hoti. Tattha cīvarampi acetanaṃ, kāyopi acetano. Cīvaraṃ na jānāti – ‘mayā kāyo pārupito’ti, kāyopi na jānāti – ‘ahaṃ cīvarena pārupito’ti. Dhātuyova dhātusamūhaṃ paṭicchādenti, paṭapilotikāya potthakarūpapaṭicchādane viya. Tasmā neva sundaraṃ cīvaraṃ labhitvā somanassaṃ kātabbaṃ , na asundaraṃ labhitvā domanassaṃ. Nāgavammikacetiyarukkhādīsu hi keci mālāgandhadhūpavatthādīhi sakkāraṃ karonti, keci gūthamuttakaddamadaṇḍasatthappahārādīhi asakkāraṃ. Na tehi nāgavammikarukkhādayo somanassaṃ vā domanassaṃ vā karonti. Evameva neva sundaraṃ cīvaraṃ labhitvā somanassaṃ kātabbaṃ, na asundaraṃ labhitvā domanassanti. Evaṃ pavattapaṭisaṅkhānavasenettha ‘asammohasampajaññaṃ’ veditabbaṃ.
『内在自性』者，指无人自己服饰自覆。此处虽有行为心作用及其分裂，然此服饰亦无自主心，即身无意识。衣服不知“此乃我所覆衣”，身体亦不知“我以衣为覆”，正如元素依元素之集聚遮盖，及如染色布之覆覆盖物一般。故不能以有美服饰生欢喜，亦不因难看服饰生忧愁。有些人对某些树木、花香、香具表示敬重，有些对秘密刑具及刑杖等不敬。此类树木却不生欢喜或忧愁。由此类比，不因美丑而生喜忧，故当知为“无惑正念”。
Pattadhāraṇepi pattaṃ sahasāva aggahetvā ‘imaṃ gahetvā piṇḍāya caramāno bhikkhaṃ labhissāmī’ti evaṃ pattaggahaṇapaccayā paṭilabhitabbaatthavasena ‘sātthakasampajaññaṃ’ veditabbaṃ. Kisadubbalasarīrassa pana garupatto asappāyo; yassa kassaci catupañcagaṇṭhikāhato dubbisodhanīyo asappāyova. Duddhotapatto hi na vaṭṭati; taṃ dhovantasseva cassa palibodho hoti. Maṇivaṇṇapatto pana lobhanīyova cīvare vuttanayeneva asappāyo. Nimittakammādivasena pana laddho, yañcassa sevamānassa akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, ayaṃ ekantāsappāyova viparīto sappāyo. Tassa vasenettha ‘sappāyasampajaññaṃ’ kammaṭṭhānāvijahanavaseneva ‘gocarasampajaññaṃ’ veditabbaṃ.
虽有持箔之行为，若忽然相握并念“执此以乞食而获比库”，则此握箔具条件的动作用意，理应被知为“义理通达的正念”。身弱且不适者所持粗糙衣敝，多为污秽难净。不洁者，洗涤能令其辨识清净。彩色绸衣因贪欲属污秽。如因因缘所得，但业果中不善法增长，善法丧减，此乃纯粹不利且与利相反。由此理应知为“仁善的正念”，亦即远离业处身故理路的正念。
Abbhantare attā nāma koci pattaṃ gaṇhanto natthi. Vuttappakāracittakiriyāvāyodhātuvipphāravaseneva pana pattaggahaṇaṃ nāma hoti. Tattha pattopi acetano, hatthāpi acetanā. Patto na jānāti – ‘ahaṃ hatthehi gahito’ti. Hatthāpi na jānanti – ‘patto amhehi gahito’ti. Dhātuyova dhātusamūhaṃ gaṇhanti, saṇḍāsena aggivaṇṇapattagahaṇe viyāti. Evaṃ pavattapaṭisaṅkhānavasenettha ‘asammohasampajaññaṃ’ veditabbaṃ.
『内在自性』者指无人取箔。此处虽有行为心作用及其分裂，然此持箔亦无自主，手亦无意识。执持者不知“我被手持”，手亦不知“箔被我持”，如元素聚合执持，及如箔色覆盖。由此理应知为“无惑正念”。
Apica yathā chinnahatthapāde vaṇamukhehi paggharitapubbalohitakimikule nīlamakkhikasamparikiṇṇe anāthasālāyaṃ anāthamanusse disvā dayālukā purisā tesaṃ vaṇabandhapaṭṭacoḷakāni ceva kapālādīhi ca bhesajjāni upanāmenti. Tattha coḷakānipi kesañci saṇhāni kesañci thūlāni pāpuṇanti. Bhesajjakapālakānipi kesañci susaṇṭhānāni kesañci dussaṇṭhānāni pāpuṇanti. Na te tattha sumanā vā honti dummanā vā. Vaṇapaṭicchādanamatteneva hi coḷakena, bhesajjapariggahaṇamatteneva ca kapālakena tesaṃ attho. Evameva yo bhikkhu vaṇacoḷakaṃ viya cīvaraṃ, bhesajjakapālakaṃ viya ca pattaṃ, kapāle bhesajjamiva ca patte laddhabhikkhaṃ sallakkheti – ayaṃ saṅghāṭipattacīvaradhāraṇe asammohasampajaññena uttamasampajānakārīti veditabbo.
例如，有人在林中看到一所孤儿院，院中住着孤儿。一些慈悲心柔软的人们，见此情景，便用树皮和树枝制作成包裹伤口的布条，也备齐用骨片等制成的药物。他们所制的布条，有长短不一的，有厚重的，也有松散的。药用的骨片布条，有的组织严密，有的松散不整。那些人们并非欢喜或愤怒。目的是仅仅用布条去掩盖伤口、用骨片包扎伤口而已。这对这些孤儿有实质的帮助。同理，比库持衣如同林中所制树皮布条，持药用骨片如同用药包扎伤口，所得托钵食犹如药物般保护其命体——此即所谓持桑伽提布衣时，凭借无迷惑的正知，生起最上正知的表现，理当了知。
Asitādīsu asiteti piṇḍapātādibhojane. Pīteti yāguādipāne. Khāyiteti piṭṭhakhajjakādikhādane. Sāyiteti madhuphāṇitādisāyane. Tattha ‘‘neva davāyā’’tiādinā nayena vutto aṭṭhavidhopi attho ‘attho’ nāma. Tassa vasena ‘sātthakasampajaññaṃ’ veditabbaṃ.
『亚斯塔』（asitā）等语，是指乞食食物的意思。『皮塔』（pīta）指喝酥祭酒等饮品。『卡耶塔』（khāyita）是指吃尸体、腐肉等食物。『赛耶塔』（sāyita）指吃蜂蜜酒等所饮。不同食物部分，皆有八种含义，通过“无法称为厌弃”的引导，可以理解其语义。由此可知，持此语名，能表示“正确理趣之正知”。
Lūkhapaṇītatittamadhurādīsu pana yena bhojanena yassa aphāsu hoti, taṃ tassa asappāyaṃ. Yaṃ pana nimittakammādivasena paṭiladdhaṃ, yañcassa bhuñjato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, taṃ ekantaṃ asappāyameva; viparītaṃ sappāyaṃ. Tassa vasenettha ‘sappāyasampajaññaṃ’ kammaṭṭhānāvijahanavaseneva ca ‘gocarasampajaññaṃ’ veditabbaṃ.
“污秽、粘腻、苦味、甜味”等食物中，对身体造成不适的，是不利于身心的。通过从业因缘等因素得来的食物，若食用后促使不善法增长、善法减少，则绝对不利；反之则是有利。由此特指“有利之正知”，并关联于修习境界和所行之法门的相应正知。
Abbhantare attā nāma koci bhuñjako natthi. Vuttappakāracittakiriyāvāyodhātuvipphāreneva pana pattapaṭiggahaṇaṃ nāma hoti. Cittakiriyāvāyodhātuvipphāreneva hatthassa patte otāraṇaṃ nāma hoti. Cittakiriyāvāyodhātuvipphāreneva ālopakaraṇaṃ, ālopauddharaṇaṃ, mukhavivaraṇañca hoti. Na koci kuñcikāya, na yantakena hanukaṭṭhiṃ vivarati. Cittakiriyāvāyodhātuvipphāreneva ālopassa mukhe ṭhapanaṃ, uparidantānaṃ musalakiccasādhanaṃ, heṭṭhādantānaṃ udukkhalakiccasādhanaṃ, jivhāya hatthakiccasādhanañca hoti. Iti naṃ tattha aggajivhāya tanukakheḷo mūlajivhāya bahalakheḷo makkheti. Taṃ heṭṭhādantaudukkhale jivhāhatthaparivattitaṃ kheḷaudakatemitaṃ uparidantamusalasañcuṇṇitaṃ koci kaṭacchunā vā dabbiyā vā anto pavesento nāma natthi; vāyodhātuyāva pavisati. Paviṭṭhaṃ paviṭṭhaṃ koci palālasanthāraṃ katvā dhārento nāma natthi; vāyodhātuvaseneva tiṭṭhati. Ṭhitaṃ ṭhitaṃ koci uddhanaṃ katvā aggiṃ jāletvā pacanto nāma natthi; tejodhātuyāva paccati. Pakkaṃ pakkaṃ koci daṇḍakena vā yaṭṭhiyā vā bahi nīhārako nāma natthi; vāyodhātuyeva nīharati. Iti vāyodhātu atiharati ca vītiharati ca dhāreti ca parivatteti ca sañcuṇṇeti ca visoseti ca nīharati ca. Pathavīdhātu dhāreti ca parivatteti ca sañcuṇṇeti ca visoseti ca nīharati ca. Āpodhātu sineheti ca allattañca anupāleti. Tejodhātu antopaviṭṭhaṃ paripāceti. Ākāsadhātu añjaso hoti. Viññāṇadhātu tattha tattha sammāpayogamanvāya ābhujatīti. Evaṃ pavattapaṭisaṅkhānavasenettha ‘asammohasampajaññaṃ’ veditabbaṃ.
内里不存在独立的食者。根据已说的性质，意识行由五大元素（地、水、火、风）所变化，在拿取和摄受食物上，称为『摄持』。意识行五大元素变化中，掌纹当作持物方法。持物方式包括以手指尖掷取、滚动、抽取、张嘴取食等动作，不用弯钩或弯柄去抓取东西。意识行五大元素变化包括以嘴放置食物、上牙借杵杵击、下牙捶击和舌头配合手的动作。这里所言“火舌”是指细小、短小、根部舌头并称，上牙杵击、舌头手关节翻滚、上牙杵搓揉，没有割裂或用器械割开的行为；食物进入口内即由意识五大元素作用接纳。入嘴食物无明显揉捏压榨变换、吞咽动作，仅由意识元素作用保持原状。没有以火加热炙烤的行为，为火元素所导致。也无用棒杖等外物戳压食物，风元素则引导转移、携带、揉搓、损伤和吹拂。风元素穿越、转移、保持、移动、翻滚、揉搓、恶臭、吹拂等。地元素负责保持、移动、揉搓、损伤、吹拂。水元素浸湿、粘附而不流失。火元素依托内部加热。空气元素通畅流通。识元素于各处分别促进结合。综上分析，由此推知是“不迷惑之正知”。
Apica gamanato, pariyesanato, paribhogato, āsayato, nidhānato, aparipakkato, paripakkato, phalato, nissandanato, sammakkhanatoti evaṃ dasavidhapaṭikūlabhāvapaccavekkhaṇatopettha ‘asammohasampajaññaṃ’ veditabbaṃ. Vitthārakathā panettha visuddhimagge āhārapaṭikūlasaññāniddesato gahetabbā.
此外，行走、寻找、享用、期望、驻留、不成熟、成熟、结果、停滞、正当等十种逆境心境及其相反之观察，理应知为“不迷惑之正知”。释义详见《清净之道》论中关于摄取不善心识的教材。
Uccārapassāvakammeti uccārassa ca passāvassa ca karaṇe. Tattha pakkakāle uccārapassāvaṃ akarontassa sakalasarīrato sedā muccanti, akkhīni bhamanti, cittaṃ na ekaggaṃ hoti, aññe ca rogā uppajjanti; karontassa pana sabbaṃ taṃ na hotīti ayamettha attho. Tassa vasena ‘sātthakasampajaññaṃ’ veditabbaṃ.
“发声和呼吸”的意思，是指发声和呼吸的行为。在说话时，不发声和呼吸的部分，全身会发出声音、眼睛紧闭、心意不集，会生起其他疾病；说话时，若没有这些现象，则谓之正相。因此理应知其为“正确理趣之正知”。
Aṭṭhāne uccārapassāvaṃ karontassa pana āpatti hoti, ayaso vaḍḍhati, jīvitantarāyo hoti; patirūpe ṭhāne karontassa sabbaṃ taṃ na hotīti idamettha sappāyaṃ. Tassa vasena ‘sappāyasampajaññaṃ’ kammaṭṭhānāvijahanavaseneva ca ‘gocarasampajaññaṃ’ veditabbaṃ.
若在某处作发声呼吸之行则发生过失，此时铁质增长，生命阻碍生起；若在相反处作此行则一切不发生，此为周全状况。因其习性，此处应知为『周全现观』的禅修所依与住所；也当知为『境界现观』。
Abbhantare attā nāma koci uccārapassāvakammaṃ karonto natthi. Cittakiriyāvāyodhātuvipphāreneva pana uccārapassāvakammaṃ hoti. Yathā pana pakke gaṇḍe gaṇḍabhedena pubbalohitaṃ akāmatāya nikkhamati, yathā ca atibharitā udakabhājanā udakaṃ akāmatāya nikkhamati, evaṃ pakkāsayamuttavatthīsu sannicitā uccārapassāvā vāyuvegasamuppīḷitā akāmatāyapi nikkhamanti. So panāyaṃ evaṃ nikkhamanto uccārapassāvo neva tassa bhikkhuno attano hoti na parassa; kevalaṃ pana sarīranissandova hoti. Yathā kiṃ? Yathā udakatumbhato purāṇaudakaṃ chaḍḍentassa neva taṃ attano hoti na paresaṃ, kevalaṃ paṭijagganamattameva hoti, evanti. Evaṃ pavattapaṭisaṅkhānavasenettha ‘asammohasampajaññaṃ’ veditabbaṃ.
内在而言，自己没有任何发声呼吸的行为。但心行及风元素的变迁中，发声呼吸行为却发生。如同熟柿时，因果肉裂开而露出暗红汁液；又如过饱水分支解而水溢出，亦是如此。成熟果肤乃微小部分中，确实存在发声呼吸的风力挥发，即使非有意流出。此由身体本质而生的发声呼吸，既非比库自身所有，亦非他人所有，仅仅依附于身体而已。如同水瓮倒出陈水，非瓮所有也非他物所有，仅为转移而已。由此反观，得知应体认为『不迷现观』。
Gatādīsu gateti gamane. Ṭhiteti ṭhāne. Nisinneti nisajjāya. Sutteti sayane. Tattha abhikkantādīsu vuttanayeneva sampajānakāritā veditabbā.
「去」于过去时，指走动时；「住」于所在之处；「坐」为就席；「卧」指卧床。此处所说的诸般事物，皆依如是状态意识而得显现。
Ayaṃ panettha aparopi nayo – eko hi bhikkhu gacchanto aññaṃ cintento aññaṃ vitakkento gacchati. Eko kammaṭṭhānaṃ avissajjetvāva gacchati. Tathā eko bhikkhu tiṭṭhanto, nisīdanto, sayanto aññaṃ cintento aññaṃ vitakkento sayati. Eko kammaṭṭhānaṃ avissajjetvāva sayati.
此为另一种说法：一名比库行走时思虑他事、造作他念而行；一名比库不弃舍修行处而行走。又有一名比库站立、坐下、卧时思虑他事、造作他念而卧；一名比库不弃舍修行处而卧。
Ettakena pana na pākaṭaṃ hotīti caṅkamena dīpayiṃsu. Yo hi bhikkhu caṅkamanaṃ otaritvā caṅkamanakoṭiyaṃ ṭhito pariggaṇhāti; ‘pācīnacaṅkamanakoṭiyaṃ pavattā rūpārūpadhammā pacchimacaṅkamanakoṭiṃ appatvā ettheva niruddhā, pacchimacaṅkamanakoṭiyaṃ pavattāpi pācīnacaṅkamanakoṭiṃ appatvā ettheva niruddhā, caṅkamanavemajjhe pavattā ubho koṭiyo appatvā ettheva niruddhā, caṅkamane pavattā rūpārūpadhammā ṭhānaṃ appatvā ettheva niruddhā, ṭhāne pavattā nisajjaṃ, nisajjāya pavattā sayanaṃ appatvā ettheva niruddhā’ti evaṃ pariggaṇhanto pariggaṇhantoyeva bhavaṅgaṃ otāreti; uṭṭhahanto kammaṭṭhānaṃ gahetvāva uṭṭhāti – ayaṃ bhikkhu gatādīsu sampajānakārī nāma hotīti.
因这缘故，他们没有明说，只泛泛言行走。一名比库越过路径界线时，把界线端点稳住计数；他说：『西路径端正发生色色法与非色色法，西侧路径界线断除于此处；东路径端亦发生西路径端界线断除；路径正中心发生两端断除；路径上发生色色法与非色色法断除；于此处，立住；立处发生坐，坐处发生卧断除。』如是计数，此时也由计数而越出那流续；起身执取修行处而起立。这便名为行走时现观。
Evaṃ pana sutte kammaṭṭhānaṃ avibhūtaṃ hoti. Kammaṭṭhānaṃ avibhūtaṃ na kātabbaṃ. Tasmā yo bhikkhu yāva sakkoti tāva caṅkamitvā ṭhatvā nisīditvā sayamāno evaṃ pariggahetvā sayati – ‘kāyo acetano, mañco acetano. Kāyo na jānāti – ahaṃ mañce sayitoti. Mañcopi na jānāti – mayi kāyo sayitoti. Acetano kāyo acetane mañce sayito’ti. Evaṃ pariggaṇhanto pariggaṇhantoyeva cittaṃ bhavaṅgaṃ otāreti, pabujjhamāno kammaṭṭhānaṃ gahetvāva pabujjhati. Ayaṃ sutte sampajānakārī nāma hotīti.
如是经文中，修行处未曾弃舍。修行处非应弃舍之物。故此，比库即使能行走，仍然立坐卧于此，一边计数持守调心一边而卧曰：『身无知觉，床无知觉。身不知晓──我卧于床；床亦不知晓──身卧于床。无觉知身卧于无觉知床。』如是计数，则由计数起转，心亦越流性命流续，觉醒时，执取修行处而觉醒。此即经文中所称的正觉知者。
Jāgariteti jāgaraṇe. Tattha ‘kiriyāmayapavattassa appavattiyā sati jāgaritaṃ nāma na hoti; kiriyāmayapavattavaḷañje pavattante jāgaritaṃ nāma hotī’ti pariggaṇhanto bhikkhu jāgarite sampajānakārī nāma hoti. Apica rattindivaṃ cha koṭṭhāse katvā pañca koṭṭhāse jaggantopi jāgarite sampajānakārī nāma hoti.
“觉醒者”意为警觉。在此处，若行为运作处于止息状态不动，则不能称为觉醒；但若行为仍有进行，虽微弱不绝，亦名为觉醒。由此比库根据此义理解，觉醒者即是具有正知智慧的觉察者。此外，即使一夜分为六个部分，在五个部分虽醒着忙碌，也被称为觉醒的正知修行者。
Bhāsiteti kathane. Tattha ‘upādārūpassa saddāyatanassa appavatte sati bhāsitaṃ nāma na hoti; tasmiṃ pavattante hotī’ti pariggāhako bhikkhu bhāsite sampajānakārī nāma hoti. Vimuttāyatanasīsena dhammaṃ desentopi bāttiṃsa tiracchānakathā pahāya dasakathāvatthunissitaṃ kathaṃ kathentopi bhāsite sampajānakārī nāma hoti.
“说话者”指言说。此处，若根器（耳根等）未起作用，言语尚未发生，则不称为说话；言语一旦发出，该比库因言而有正知，故称说话者。若以解脱境界的眼根为例，舍弃杂乱无章的三十二种偏邪说，只言十种主题的正法论述，这样发言者便是具有正知的说话者。
Tuṇhībhāveti akathane. Tattha ‘upādārūpassa saddāyatanassa pavattiyaṃ sati tuṇhībhāvo nāma natthi; appavattiyaṃ hotī’ti pariggāhako bhikkhu tuṇhībhāve sampajānakārī nāma hoti. Aṭṭhatiṃsāya ārammaṇesu cittaruciyaṃ kammaṭṭhānaṃ gahetvā nisinnopi dutiyajjhānaṃ samāpannopi tuṇhībhāve sampajānakārīyeva nāma hoti.
“寂静者”意指不言。根器作用时不见“寂静”，仅在停止时才起此义。以此观之，清净坐禅时，取悦心识的禅修课题，无论是入座即止息，还是已至第二禅，该正念皆可称为寂静的正知者。
Ettha ca eko iriyāpatho dvīsu ṭhānesu āgato. So heṭṭhā abhikkante paṭikkanteti ettha bhikkhācāragāmaṃ gacchato ca āgacchato ca addhānagamanavasena kathito. Gate ṭhite nisinneti ettha vihāre cuṇṇikapāduddhārairiyāpathavasena kathitoti veditabbo.
此处讲述一条行路的路径通过两个地点。此路径下端称为“前后往还”，说明比库生活区域有人来往走动，交替进出。往返动态连贯不绝。离开此地则停留。至于禅院，因行路人员拾掇草垫、捧起足迹行走，也被认为是从事行路的行为，这点当知。
§524
524.Tattha katamā satītiādi sabbaṃ uttānatthameva.
524. 关于“什么称为正知”等诸义解释，此处皆为开显正理的说明。
§526
526.Sovivittanti iminā kiṃ dasseti? Etassa bhikkhuno upāsanaṭṭhānaṃ yogapathaṃ sappāyasenāsanaṃ dasseti. Yassa hi abbhantare ettakā guṇā atthi, tassa anucchaviko araññavāso. Yassa panete natthi, tassa ananucchaviko. Evarūpassa hi araññavāso kāḷamakkaṭaacchataracchadīpimigādīnaṃ aṭavīvāsasadiso hoti. Kasmā? Icchāya ṭhatvā paviṭṭhattā. Tassa hi araññavāsamūlako koci attho natthi; araññavāsañceva āraññake ca dūseti; sāsane appasādaṃ uppādeti. Yassa pana abbhantare ettakā guṇā atthi, tasseva so anucchaviko. So hi araññavāsaṃ nissāya vipassanaṃ paṭṭhapetvā arahattaṃ gaṇhitvā parinibbāti, sakalaaraññavāsaṃ upasobheti, āraññikānaṃ sīsaṃ dhovati, sakalasāsanaṃ pasāreti. Tasmā satthā evarūpassa bhikkhuno upāsanaṭṭhānaṃ yogapathaṃ sappāyasenāsanaṃ dassento so vivittaṃ senāsanaṃ bhajatītiādimāha. Tattha vivittanti suññaṃ appasaddaṃ appanigghosaṃ. Etameva hi atthaṃ dassetuṃ tañca anākiṇṇantiādi vuttaṃ. Tattha anākiṇṇanti asaṅkiṇṇaṃ asambādhaṃ. Tattha yassa senāsanassa sāmantā gāvutampi aḍḍhayojanampi pabbatagahanaṃ vanagahanaṃ nadīgahanaṃ hoti, na koci avelāya upasaṅkamituṃ sakkoti – idaṃ santikepi anākiṇṇaṃ nāma. Yaṃ pana aḍḍhayojanikaṃ vā yojanikaṃ vā hoti – idaṃ dūratāya eva anākiṇṇaṃ nāma hoti.
526.“清静独处”由此可知何义？这是表明此比库的修行立足于止观双修、善住清净之处。若内中有种种优良品质，该人即为随顺山林修行者；无此品质者，则不觉有随顺资质。如此山林修行者，生于荆棘草木、黑暗荫蔽之地，隐居深山幽谷之所。原因何在？因其随欲而起，身心入此之所。此地与山林本质无益，反而败坏山林之德，致使教法寂灭。若于内中具诸优良品质者，正是随顺而行者。此人依止山林，安立内观，达到阿拉汉果，终究涅槃，供养整个僧团及山林，净洁诸山林众，弘扬教法。因此世尊宣说如是比库依止修行处为止观结合的善住处，称之为清净寂静之所。此“清净”指空寂宁静、不造声响。也有“不受污染”之意。譬如此善住处周边数十里内，山岭森林河流密布，无人敢轻易侵扰——此即名为不受污染之地。或距此住处稍远者，称为远离害扰而净清之处。
§527
527. Seti ceva āsati ca etthāti senāsanaṃ. Tassa pabhedaṃ dassetuṃ mañco pīṭhantiādi vuttaṃ. Tattha mañcoti cattāro mañcā – masārako, bundikābaddho, kuḷīrapādako, āhaccapādakoti. Tathā pīṭhaṃ. Bhisīti pañca bhisiyo – uṇṇābhisi, coḷabhisi, vākabhisi, tiṇabhisi, paṇṇabhisīti. Bimbohananti sīsupadhānaṃ vuttaṃ. Taṃ vitthārato vidatthicaturaṅgulaṃ vaṭṭati, dīghato mañcavitthārappamāṇaṃ. Vihāroti samantā parihārapathaṃ antoyeva rattiṭṭhānadivāṭṭhānāni dassetvā katasenāsanaṃ. Aḍḍhayogoti supaṇṇavaṅkagehaṃ. Pāsādoti dve kaṇṇikāni gahetvā kato dīghapāsādo. Aṭṭoti paṭirājādipaṭibāhanatthaṃ iṭṭhakāhi kato bahalabhittiko catupañcabhūmiko patissayaviseso. Māḷoti bhojanasālasadiso maṇḍalamāḷo; vinayaṭṭhakathāyaṃ pana ekakūṭasaṅgahito caturassapāsādoti vuttaṃ. Leṇanti pabbataṃ khaṇitvā vā pabbhārassa appahonakaṭṭhāne kuṭṭaṃ uṭṭhāpetvā vā katasenāsanaṃ. Guhāti bhūmidari vā yattha rattindivaṃ dīpaṃ laddhuṃ vaṭṭati, pabbataguhā vā bhūmiguhā vā. Rukkhamūlanti rukkhassa heṭṭhā parikkhittaṃ vā aparikkhittaṃ vā. Veḷugumboti veḷugaccho. Yattha vā pana bhikkhū paṭikkamantīti ṭhapetvā vā etāni mañcādīni yattha bhikkhū sannipatanti, yaṃ tesaṃ sannipātārahaṭṭhānaṃ, sabbametaṃ senāsanaṃ.
527. 「床」与「坐具」即此处所说的军营驻地。为显示其区别，称述床、坐具等。所谓床，有四种床：竹床、绑有草席的床、由蔺草制成的床，以及由稻草装饰的床。坐具则有五种坐具：用毛皮作的坐具、用皮革作的坐具、用牙骨作的坐具、用稻草作的坐具、用羽毛作的坐具。所谓『宾多汉』是指丝绸被褥。细说之下，四指宽的边缘包边，其长度相当于床的长宽。所谓住所，是指四周有围廊的路径，在路径内昼夜显现出多样的住宿场所，即所造各种军营驻地。所谓展开，是指孔雀园形的住宅。所谓宫殿，是用两个门环连接而成，形成长廊。所谓「室」是为防护国王等所建，以砖石为基址，有四五间房间的特别依止处。所谓「花环」如同食堂四周的环状花环；在律藏注疏中称为独立建筑群的四角宫殿。所谓窟穴，是指挖掘山石或在山脚下建造木材小屋而成的住宿。所谓「密室」，是指地穴或山中的洞穴，昼夜有灯火照明。所谓树根，是指树木的根部，有围绕或不围绕树根的住宿。所谓草屋，是指草茅小屋。或者，和尚们为出入方便而安置这些床榻等设施的地方，就是僧侣们聚集的地方，这一切称为军营驻地。
§528
528.Bhajatīti upeti. Sambhajatīti tattha abhirativasena anukkaṇṭhito suṭṭhu upeti. Sevatīti nivāsanavasena sevati nisevatīti anukkaṇṭhamāno sannisito hutvā sevati. Saṃsevatīti senāsanavattaṃ sampādento sammā sevati.
528. 「侍奉」即是亲近。所谓「合侍」，即因亲近爱慕，欢迎地进近。所谓「服务」，指以服侍的身份侍候。所谓「共侍」，是在集中营地勤劳完成各种军营事务，恰当地侍奉。
§529
529. Idāni yaṃ taṃ vivittanti vuttaṃ, tassa pabhedaṃ dassetuṃ araññaṃ rukkhamūlantiādi āraddhaṃ. Tattha araññanti vinayapariyāyena tāva ‘‘ṭhapetvā gāmañca gāmūpacārañca avasesaṃ arañña’’nti (pārā. 12) āgataṃ. Suttantapariyāyena āraññikaṃ bhikkhuṃ sandhāya ‘‘āraññakaṃ nāma senāsanaṃ pañcadhanusatikapacchima’’nti (pāci. 573) āgataṃ. Vinayasuttantā pana ubhopi pariyāyadesanā nāma. Abhidhammo nippariyāyadesanāti abhidhammapariyāyena araññaṃ dassetuṃ nikkhamitvā bahi indakhīlāti vuttaṃ; indakhīlato bahi nikkhamitvāti attho.
529. 如今已说之地的各种不同形式，为显示其区别，从荒野、树根等开始。所谓荒野，根据律藏全书的解释为“安置以后，前往乡村及乡间游行余地称为荒野”（《巴拉达那经》12章）。根据经藏全书，称为“荒野的僧众宿所，为五十射程以内”（《巴拉德文》573句）。律与经藏对其皆有解说，称为不同的解释方式。阿毗达摩的解释则是指出离开居所走向外部区域，称为“院外广场”，即离开院舍外出的意思。
§530
530. Rukkhamūlādīnaṃ pakatiyā ca suviññeyyabhāvato rukkhamūlaṃyeva rukkhamūlantiādi vuttaṃ. Apicettha rukkhamūlanti yaṃkiñci sītacchāyaṃ vivittaṃ rukkhamūlaṃ. Pabbatanti selaṃ. Tattha hi udakasoṇḍīsu udakakiccaṃ katvā sītāya rukkhacchāyāya nisinnassa nānādisāsu khāyamānāsu sītena vātena bījiyamānassa cittaṃ ekaggaṃ hoti. Kandaranti kaṃ vuccati udakaṃ, tena daritaṃ udakena bhinnaṃ pabbatappadesaṃ; yaṃ nitumbantipi nadīkuñjantipi vadanti. Tattha hi rajatapaṭṭasadisā vālikā honti, matthake maṇivitānaṃ viya vanagahanaṃ, maṇikkhandhasadisaṃ udakaṃ sandati. Evarūpaṃ kandaraṃ oruyha pānīyaṃ pivitvā gattāni sītaṃ katvā vālikaṃ ussāpetvā paṃsukūlacīvaraṃ paññapetvā nisinnassa samaṇadhammaṃ karoto cittaṃ ekaggaṃ hoti. Giriguhanti dvinnaṃ pabbatānaṃ antaraṃ, ekasmiṃyeva vā umaṅgasadisaṃ mahāvivaraṃ. Susānalakkhaṇaṃ visuddhimagge (visuddhi. 1.34) vuttaṃ.
530. 关于树根等的解说，应明了其内涵，所谓树根即指树木的根部。若说明树根，谓在阴凉独处处所的树根。所谓山是岩石。在那里，有泉水凿成的水坑，僧人坐于凉爽阴影下，修学时心境安定专注。所谓水坑，是指聚水处，由泉水聚合而成，是山谷、河湾的意思。那里有如银盘形的藤蔓，犹如铺满珍珠的森林，有珍珠形水滴子落。这样的山谷环境中，饮水后凉爽身体，焚烧藤蔓，著上尘堆衣，安心坐禅修学，心神专注。所谓山中洞穴，是两座山之间，或某一座山像马鞍状的大洞穴。此处讲清净之地（《净道经》1.34章所释）。
§531
531.Vanapatthanti gāmantaṃ atikkamitvā manussānaṃ anupacāraṭṭhānaṃ, yattha na kasanti na vapanti. Tenevassa niddese ‘‘vanapatthanti dūrānametaṃ senāsanānaṃ adhivacana’’ntiādi vuttaṃ. Yasmā vā rukkhamūlādīsu idamevekaṃ bhājetvā dassitaṃ, tasmāssa nikkhepapaṭipāṭiyā niddesaṃ akatvā sabbapariyante niddeso katoti veditabbo. Abbhokāsanti acchannaṃ. Ākaṅkhamāno panettha cīvarakuṭiṃ katvā vasati. Palālapuñjanti palālarāsi. Mahāpalālapuñjato hi palālaṃ nikkaḍḍhitvā pabbhāraleṇasadise ālaye karonti, gacchagumbādīnampi upari palālaṃ pakkhipitvā heṭṭhā nisinnā samaṇadhammaṃ karonti; taṃ sandhāyetaṃ vuttaṃ. Vanapatthaniddese salomahaṃsānanti yattha paviṭṭhassa lomahaṃso uppajjati; evarūpānaṃ bhīsanakasenāsanānaṃ. Pariyantānanti dūrabhāvena pariyante ṭhitānaṃ. Na manussūpacārānanti kasanavapanavasena manussehi upacaritabbaṃ vanantaṃ atikkamitvā ṭhitānaṃ. Durabhisambhavānanti aladdhavivekassādehi abhibhuyya vasituṃ nasakkuṇeyyānaṃ.
531. 「森林所在地」是指超越村落的人迹罕至之地，人类无法干扰之处。对此，曾说：“森林所在地，是远离军营住宿处的名称”等。既然先前说过只有树根等，所以此处岂能轻率制定所有周边的名称？因而，应了解为不拘一方中周遭所有都成为名称。所谓露天，是指无遮蔽之处。有人渴望便搭建衣屋，而居住于此。所谓蓬草丛，是指草堆成堆。以大堆草堆覆盖，在山洞或草屋附近建造住所，且队伍来往时，在上面撇下草，坐于下方修习佛法；此即所说。所谓森林所在地解说中，提到「鸟毛」的地方，是说当某处入内有鸡毛飞扬之处；此为险恶的军营住所。所谓四周，是指远方四周环绕。所谓非人间住所，是指位于森林、超出人类往来之处。所谓难以生存，是指因缺乏安全、清净，无人能持久居住。
§532
532. Appasaddādiniddese appasaddanti vacanasaddena appasaddaṃ.
532. 关于安静等的说明，即以「安静」一词代表声音之微弱。
§533
533.Appanigghosanti nagaranigghosasaddena appanigghosaṃ. Yasmā pana ubhayampetaṃ saddaṭṭhena ekaṃ, tasmāssa niddese ‘‘yadeva taṃ appasaddaṃ tadeva taṃ appanigghosa’’nti vuttaṃ. Vijanavātanti anusañcaraṇajanassa sarīravātena virahitaṃ. Vijanavādantipi pāṭho; antojanavādena virahitanti attho. Yasmā pana yaṃ appanigghosaṃ, tadeva janasañcaraṇena ca janavādena ca virahitaṃ hoti, tasmāssa niddese ‘‘yadeva taṃ appanigghosaṃ tadeva taṃ vijanavāta’’nti vuttaṃ. Manussarāhaseyyakanti manussānaṃ rahassakiriyaṭṭhāniyaṃ. Yasmā pana taṃ janasañcaraṇarahitaṃ hoti, tenassa niddese ‘‘yadeva taṃ vijanavātaṃ tadeva taṃ manussarāhaseyyaka’’nti vuttaṃ. Paṭisallānasāruppanti vivekānurūpaṃ. Yasmā pana taṃ niyameneva manussarāhaseyyakaṃ hoti, tasmāssa niddese ‘‘yadeva taṃ manussarāhaseyyakaṃ tadeva taṃ paṭisallānasāruppa’’nti vuttaṃ.
533. 「无声」是指没有城市喧嚣的声音；「无声」也是指无喧闹声。由于这两种声音都是单一类型，所以训诂中说：「正如那种无喧闹声，就是那种无声。」“空气动荡”意指群体流动的人们体表的风，没有烦躁之意。又“空气动荡”经文有异，谓其意为因来自内里的风而无烦恼。因无声乃由群体流动及内里之风均与之无缘故，故说：「正如那种无声，亦是那种空气动荡。」「人们秘密卧所」意指人们隐藏秘密的场所。由于与群体流动无缘，所以说：「正如那种空气动荡，亦是那种人们秘密卧所。」「护持隐逸」意即与清净寂静相应。由于此护持是纯粹秘密卧所，故说：「正如那种人们秘密卧所，亦是那种护持隐逸。」
§534
534. Araññagatādiniddese araññaṃ vuttameva. Tathā rukkhamūlaṃ. Avasesaṃ pana sabbampi senāsanaṃ suññāgārena saṅgahitaṃ.
534. 「在林野中及诸类似的状态」指的就是森林本身，如同树根一般。其余全部都聚集在空旷无人之所，这是一种整体的描述。
§535
535.Pallaṅkaṃ ābhujitvāti samantato ūrubaddhāsanaṃ bandhitvā. Ujuṃ kāyaṃ paṇidhāyāti uparimaṃ sarīraṃ ujuṃ ṭhapetvā aṭṭhārasa piṭṭhikaṇṭake koṭiyā koṭiṃ paṭipādetvā. Evañhi nisinnassa cammamaṃsanhārūni na paṇamanti. Athassa yā tesaṃ paṇamanapaccayā khaṇe khaṇe vedanā uppajjeyyuṃ, tā nuppajjanti. Tāsu na uppajjamānāsu cittaṃ ekaggaṃ hoti, kammaṭṭhānaṃ na paripatati, vuḍḍhiṃ phātiṃ upagacchati.
535. 「铺垫加固」是指周围绑好粗壮的垫座。 「挺直身体」是指将上半身挺直放置，在十八块后背叶之间盘绕无数圈地修行。这样坐着时，皮肤与肉肉紧密结合而不分离。因为他们不合时宜地与这些东西分离，所以不时便生起痛感，这些痛苦不会消失。在这些生起的痛苦中，心不集中，修习不能周全，增长和开阔也不能达到。
§536
536.Ujuko hoti kāyo ṭhito paṇihitoti idampi hi imamevatthaṃ sandhāya vuttaṃ.
536. 「身体挺直」意谓身体立起端正，该义也是就此意境而言，于此处成立。
§537
537.Parimukhaṃ satiṃ upaṭṭhapetvāti kammaṭṭhānābhimukhaṃ satiṃ ṭhapayitvā, mukhasamīpe vā katvāti attho. Teneva vuttaṃ ‘‘ayaṃ sati upaṭṭhitā hoti sūpaṭṭhitā nāsikagge vā mukhanimitte vā’’ti. Mukhanimittanti cettha uttaroṭṭhassa vemajjhappadeso daṭṭhabbo, yattha nāsikavāto paṭihaññati; atha vā parīti pariggahaṭṭho, mukhanti niyyānaṭṭho, satīti upaṭṭhānaṭṭho; tena vuccati ‘‘parimukhaṃ sati’’nti evaṃ paṭisambhidāyaṃ (paṭi. ma. 1.164) vuttanayenapettha attho daṭṭhabbo. Tatrāyaṃ saṅkhepo ‘‘pariggahitaniyyānaṃ satiṃ katvā’’ti.
537. 「端正正念在面前保持」是指将正念面向修行对象，或在面容之近处保持正念。由此经文云：「此正念得以端正保持，端正保持于鼻端或面相前。」此处「面相标志」指鼻息所在之上中部区域，鼻息的往复推动；或指呼吸所及的鼻端，此地即是面部，乃发动正念的所在。故谓之「面前的正念」，此即为略述此处经文（巴提玛1.164）用语之意。简言之即是「以呼吸所及鼻端之正念为端正正念」。
§538
538. Abhijjhāniddeso uttānatthoyeva. Ayaṃ panettha saṅkhepavaṇṇanā – abhijjhaṃ loke pahāyāti lujjanapalujjanaṭṭhena pañcupādānakkhandhā loko. Tasmā pañcasu upādānakkhandhesu rāgaṃ pahāya kāmacchandaṃ vikkhambhetvāti ayamettha attho.
538. 「愤嫉的含义」是指上升的意思。此处的简要说明谓──放下对世间的贪欲，是将五种取执蕴以恼乱烦恼之法弃舍。故五取蕴中放下贪欲，即抛掷欲贪，此即此处经义。
§539
539.Vigatābhijjhenāti vikkhambhanavasena pahīnattā vigatābhijjhena, na cakkhuviññāṇasadisenāti attho.
『vigatābhijjhenāti』者，谓已断除贪欲如覆罩之物消散，故称已断除贪欲。此意非指眼识等识相似之义。
§541
541.Abhijjhāyacittaṃ parisodhetīti abhijjhāto cittaṃ parisodheti; yathā naṃ sā muñcati ceva, muñcitvā ca na puna gaṇhāti, evaṃ karotīti attho. Niddesapadesu panassa āsevanto sodheti, bhāvento visodheti, bahulīkaronto parisodhetīti evamattho veditabbo. Mocetītiādīsupi eseva nayo.
「废除嫉妒之心」意谓「姦嫉之心」予以清净；即嫉妒之心加以清除，其理如是：不染着于其未放下者，已放下者亦不复再取；以此理故作如是解说。于指示语中又有堕染著清除，生起清净，增广清除之义，皆当如此体会。亦当如释「解除」等词义。
§542-543
542-543.Byāpādadosaṃ pahāyātiādīnampi imināva nayena attho veditabbo. Byāpajjati iminā cittaṃ pūtikummāsādayo viya pakatiṃ jahatīti byāpādo. Vikārappattiyā padussati, paraṃ vā padūseti vināsetīti padoso. Ubhayametaṃ kodhassevādhivacanaṃ. Teneva vuttaṃ ‘‘yo byāpādo so padoso; yo padoso so byāpādo’’ti. Yasmā cesa sabbasaṅgāhikavasena niddiṭṭho, tasmā ‘‘sabbapāṇabhūtahitānukampī’’ti avatvā ‘‘abyāpannacitto’’ti ettakameva vuttaṃ.
关于「断除嗔恚恶毒」等语句，亦当依此理会：嗔恚即对心性伤害之污秽粗恶情绪，有如腐烂与脓液，予以中断放弃，即断除嗔恚。染污之意谓其生起，使他心恶秽，损害破坏，此谓「污染」。嗔与污染二者，均属嗔恚之异名。由此释云：「有嗔者即有污染，有污染者即有嗔。」鉴此已被广泛明示，故称其为「利益一切有情」者慈悲故，称其为「无嗔恚心者」，仅此数量耳。
§546
546. Thinaṃ cittagelaññaṃ, middhaṃ cetasikagelaññaṃ; thinañca middhañca thinamiddhaṃ. Santā hontīti ime dvepi dhammā nirodhasantatāya santā hontīti. Idaṃ sandhāyettha vacanabhedo kato.
「倦怠」谓心之沉疴，「昏沉」谓心之钝慢，此倦怠与昏沉合称「倦昏」。谓二者皆因断灭而安住于静止，此谓「安住」。此处当探讨词义异同。
§549
549.Ālokasaññīti rattimpi divāpi diṭṭhālokasañjānanasamatthāya vigatanīvaraṇāya parisuddhāya saññāya samannāgato.
『ālokasaññīti』乃指昼夜观照所见之各类色相与光明的觉知，为已除障碍且清净的识相所具备之觉识。
§550
550.Sato sampajānoti satiyā ca ñāṇena ca samannāgato. Idaṃ ubhayaṃ ālokasaññāya upakārakattā vuttaṃ.
『sato sampajānoti』是指具足正念与正知之心，含括了觉知与了知二者。此二者被特别指出是为了辅助『āloka-saññā』（光明识）之功用。
§553
553. Vigatathinamiddhatāya pana ālokasaññāya niddesapadesu cattattātiādīni aññamaññavevacanāneva . Tattha cattattāti cattakāraṇā. Sesapadesupi eseva nayo. Cattattāti idaṃ panettha sakabhāvapariccajanavasena vuttaṃ. Vantattāti idaṃ puna anādiyanabhāvadassanavasena. Muttattāti idaṃ santatito vinimocanavasena. Pahīnattāti idaṃ muttassāpi katthaci ṭhānābhāvavasena. Paṭinissaṭṭhattāti idaṃ pubbe ādinnapubbassa nissaggadassanavasena. Paṭimuñcato vā nissaṭṭhattā bhāvanābalena abhibhuyya nissaṭṭhattāti attho. Pahīnapaṭinissaṭṭhattāti yathāvikkhambhanavaseneva pahānaṃ hoti, punappunaṃ santatiṃ na ajjhāruhati, tathā paṭinissaṭṭhattāti. Ālokā hotīti sappabhā hoti. Nirāvaraṇaṭṭhena vivaṭā. Nirupakkilesaṭṭhena parisuddhā. Pabhassaraṭṭhena pariyodātā.
553. 关于断除昏沉，从而生起光明的观知观念，在释义词中以“四有”等词表达相互区别。在此“四有”者，指现象出现之因。在其余词上亦同理。所谓“四有”，于此指由共相分别而知之性。所谓“断存”，乃指无始以来不断现起之显现。所谓“解脱”，乃指脱离连续之状态。所谓“放弃”，乃指已解脱时，或于某处不再现起。所谓“反异熟”，乃指见先已舍弃者不再生起。不起则称为“断存”，其义是由修习力量强盛而克服之后之片刻断绝。所谓“放弃反异熟”，如同焚烧，断绝之意，连续不断复起则不再发生，如是“反异熟”。所谓光明，即自性明彻，无有蔽障，清净无染，光洁明朗。
§556
556.Uddhaccakukkuccanti ettha uddhatākāro uddhaccaṃ, ārammaṇe anicchayatāya vatthujjhācāro kukkuccaṃ. Idhāpi ‘‘santā hontī’’ti purimanayeneva vacanabhedo veditabbo.
556. “掉举追悔”，此处指掉举即恼乱不安之态，追悔则是在所缘境上心不乐止而烦恼的状态。在此亦应理解为‘已经平息’等不同的语义变化。
§558
558.Tiṇṇavicikicchoti vicikicchaṃ taritvā atikkamitvā ṭhito. Niddesepissa tiṇṇoti idaṃ vicikicchāya animuggabhāvadassanavasena vuttaṃ. Uttiṇṇoti idaṃ tassā atikkamadassanavasena. Nittiṇṇoti idaṃ bhāvanābalena abhibhuyya upaddave tiṇṇabhāvadassanavasena. Pāraṅgatoti nibbicikicchābhāvasaṅkhātaṃ vicikicchāpāraṃ gato. Pāramanuppattoti tadeva pāraṃ bhāvanānuyogena pattoti. Evamassa paṭipattiyā saphalataṃ dasseti.
558. “超越疑惑”者，谓已越过、超脱及立定于疑惑之境。释义中“超越”，乃指疑惑无流转之显现。所谓“胜过”，是指已超越该疑惑状态。所谓“止灭”，乃指以修习力量征服扰乱而断绝疑惑之显现。所谓“成熟”，即已断除怀疑而达至疑惑的彼岸。所谓“彼岸已得”，是指通过相应修行而成就彼岸。由此修证而获成功。
§559
559.Akathaṃkathīti ‘kathamidaṃ kathamida’nti evaṃ pavattāya kathaṃkathāya virahito. Kusalesu dhammesūti anavajjadhammesu. Na kaṅkhatīti ‘ime nu kho kusalā’ti kaṅkhaṃ na uppādeti. Na vicikicchatīti te dhamme sabhāvato vinicchetuṃ na kicchati, na kilamati. Akathaṃkathī hotīti ‘kathaṃ nu kho ime kusalā’ti kathaṃkathāya rahito hoti. Nikkathaṃkathī vigatakathaṃkathoti tasseva vevacanaṃ. Vacanattho panettha kathaṃkathāto nikkhantoti nikkathaṃkatho. Vigatā kathaṃkathā assāti vigatakathaṃkatho.
559. “不言说”，所谓‘何以言此何以言彼’，此为断除言说的状况。在善法方面，则不疑惑；在无漏善法方面，不起疑惑。所谓“不疑”，是不生疑虑之意；“不怀疑”，是指于此法不思惟难解、不动摇。成为“不言说者”，谓于言说理路无所着意。所谓“不言说”，即无言说驰求，即为断尽言说。此处“断言说”，即断绝言说，名为断言说。
§562
562.Upakkileseti upakkilesabhūte. Te hi cittaṃ upagantvā kilissanti. Tasmā upakkilesāti vuccanti.
562. “染污”者，即染污之境。此等恶法侵袭心意，使之浑染不净，故称为染污。
§563
563.Paññāyadubbalīkaraṇeti yasmā ime nīvaraṇā uppajjamānā anuppannāya lokiyalokuttarāya paññāya uppajjituṃ na denti, uppannā api aṭṭha samāpattiyo pañca vā abhiññāyo upacchinditvā pātenti, tasmā ‘paññāya dubbalīkaraṇā’ti vuccanti. ‘Anuppannā ceva paññā na uppajjati, uppannā ca paññā nirujjhatī’ti idampi hi imamevatthaṃ sandhāya vuttaṃ. Sesamettha sabbaṃ heṭṭhā tattha tattha pakāsitattā uttānatthameva.
563. “智力衰弱”，谓因染污起，对世俗及出世间智慧不能生起或促发。即使智力已生起，八种禅定和五种神通等亦遭破坏衰退，故谓之“智力衰弱”。说“未生之智不能生，已生之智则消灭”，此为对此义理的说明。余文皆依此义理，详加阐明深义。
§564
564.Vivicceva kāmehītiādīsupi niddesesu yaṃ vattabbaṃ siyā, taṃ heṭṭhā cittuppādakaṇḍe (dha. sa. aṭṭha. 160) rūpāvacaraniddese idheva ca tattha tattha vuttameva. Kevalañhi dutiyatatiyacatutthajjhānaniddesesupi yathā tāni jhānāni heṭṭhā ‘tivaṅgikaṃ jhānaṃ hoti, duvaṅgikaṃ jhānaṃ hotī’ti vuttāni, evaṃ avatvā ‘‘ajjhattaṃ sampasādana’’ntiādivacanato pariyāyena sampasādādīhi saddhiṃ tāni aṅgāni gahetvā ‘‘jhānanti sampasādo pītisukhaṃ cittassekaggatā’’tiādinā nayena taṃ taṃ jhānaṃ niddiṭṭhanti ayamettha viseso.
关于『色欲等的分别』等所应阐明者，其内容应在心产生章节下（即在《成集》八卷第160经中）详述颜色行为的表法，此处与彼处所说相同。在仅论第二禅、第三禅及第四禅的章节中，譬如说这些禅定下面有言『为三支禅』、『为二支禅』，以此说明禅定；同样按照‘内在清净’等词汇，通过语义变换，将这些禅的各部分要素合在一起，称之为‘禅’；禅即是内心的清净、喜乐和专注，于是以此法引导阐明各不同禅定。这是此处说明的特点。
§588
588.Yaṃ taṃ ariyā ācikkhantītipadaniddese pana kiñcāpi ‘ācikkhanti desentī’tiādīni sabbāneva aññamaññavevacanāni, evaṃ santepi ‘upekkhako satimā sukhavihārī’tiādiuddesavasena ācikkhanti, niddesavasena desenti, paṭiniddesavasena paññāpenti, tena tena pakārena atthaṃ ṭhapetvā paṭṭhapenti, tassa tassatthassa kāraṇaṃ dassentā vivaranti, byañjanavibhāgaṃ dassentā vibhajanti, nikkujjitabhāvaṃ gambhīrabhāvañca nīharitvā vā sotūnaṃ ñāṇassa patiṭṭhaṃ janayantā uttāniṃ karonti, sabbehipi imehi ākārehi sotūnaṃ aññāṇandhakāraṃ vidhamentā pakāsentīti evamattho daṭṭhabbo.
关于阿里耶所说的词义，在阐述所说时，各经文均以互相为解说之言，如同『阐明』、『说明』等词的用法一样。即便在这种语义下，『正念者不偏不倚、安乐住者』等用意也被用作‘阐明’，语意范围亦可作‘说明’，加上反向说明作‘宣说’，各有不同侧重。如此多种表达方式分别建立其意义基础，说明其本义，解释内涵，摒弃空洞，深入到听者智慧根基，从而开示光明，驱除无知的黑暗，应以此各面层次来辨析其道理，应见如是义。
Samatikkamaniddesepi tattha tattha tehi tehi dhammehi vuṭṭhitattā atikkamanto, uparibhūmippattiyā vītikkanto, tato aparihānibhāvena samatikkantoti evamattho daṭṭhabbo.
在超越涵义的说明处，其内容依不同法门逐一阐发，证实所超越，超越后脱离卑下境界，由成就无退转果位而得以完全超越，依此义理得知其义。
Suttantabhājanīyavaṇṇanā. · 经藏分别注释。
2. Abhidhammabhājanīyavaṇṇanā
第二节 阿毗达摩部分的释义
§623
623. Abhidhammabhājanīye heṭṭhā cittuppādakaṇḍe āgatanayeneva tanti ṭhapitā. Tasmā tattha sabbesampi kusalavipākakiriyavasena niddiṭṭhānaṃ jhānānaṃ tattha vuttanayeneva attho veditabbo. Suddhikanavakādibhedopi sabbo tattha vuttasadisoyevāti.
在阿毗达摩部分，下卷的‘心产生章节’中，已按当前所说的法门阐明口诀。故此处应以所有善业及感果行为为依据，依其所说义理而明示禅定的意义。即使关于净行、初禅等分类，也完全以此处所说义理相应为准。
Abhidhammabhājanīyavaṇṇanā. · 阿毗达摩分别注释。
3. Pañhāpucchakavaṇṇanā
第三节 疑问句的释义
§638
638. Pañhāpucchake pāḷianusāreneva jhānānaṃ kusalādibhāvo veditabbo. Ārammaṇattikesu pana tiṇṇaṃ jhānānaṃ nimittārammaṇattā parittārammaṇādibhāvena navattabbatā veditabbā. Lokuttarā panettha maggakāle phalakāle vā siyā appamāṇārammaṇā. Catutthaṃ jhānaṃ siyā parittārammaṇanti ettha kusalato terasa catutthajjhānāni sabbatthapādakacatutthaṃ, iddhividhacatutthaṃ, dibbasotañāṇacatutthaṃ, cetopariyañāṇacatutthaṃ, pubbenivāsañāṇacatutthaṃ, dibbacakkhuñāṇacatutthaṃ, yathākammūpagañāṇacatutthaṃ, anāgataṃsañāṇacatutthaṃ, ākāsānañcāyatanādicatutthaṃ, lokuttaracatutthanti.
问题解说应依巴利文体例，禅那等善法之现起应当了知。于所缘境界中，第三禅因缘境界中显现执持、小执持等，应当以限定性现观察知。至于出世间法，于此时——修道时及得果时，彼境界乃无量无边现观察持。谓第四禅者，称为限定性现持，乃由善缘起。故有第三禅所摄之第四禅，普遍具足四种所摄：触地第四禅、神通第四禅、天耳智第四禅、心遍智第四禅、宿命智第四禅、天眼智第四禅、业所感知智第四禅、未来智第四禅、以及以空处等诸所摄为始的第四禅，是为出世间第四禅。
Tattha sabbatthapādakacatutthaṃ navattabbārammaṇameva hoti.
于此处所言诸所摄之触地第四禅，乃限定性现持。
Iddhividhacatutthaṃ cittavasena kāyaṃ pariṇāmentassa adissamānena kāyena pāṭihāriyakaraṇe kāyārammaṇattā parittārammaṇaṃ, kāyavasena cittaṃ pariṇāmentassa dissamānena kāyena pāṭihāriyaṃ katvā brahmalokaṃ gacchantassa samāpatticittārammaṇattā mahaggatārammaṇaṃ.
神通第四禅随心变现使身形变异，于此身显现神通修持身体所摄，称为身体所摄之限定性现持。其以心变现，使以身显神通，成就身所神通而往生梵天时，随到彼处所摄之心划，为大随喜现持。
Dibbasotañāṇacatutthaṃ saddārammaṇattā parittārammaṇaṃ.
天耳智第四禅，则以声缘界摄之，称为限定性现持。
Cetopariyañāṇacatutthaṃ kāmāvacaracittajānanakāle parittārammaṇaṃ, rūpāvacarārūpāvacaracittajānanakāle mahaggatārammaṇaṃ, lokuttaracittajānanakāle appamāṇārammaṇaṃ. Cetopariyañāṇalābhī pana puthujjano puthujjanānaṃyeva cittaṃ jānāti, na ariyānaṃ. Sotāpanno sotāpannassa ceva puthujjanassa ca; sakadāgāmī sakadāgāmino ceva heṭṭhimānañca dvinnaṃ; anāgāmī anāgāmino ceva heṭṭhimānañca tiṇṇaṃ; khīṇāsavo sabbesampi jānāti.
心遍智第四禅，于欲界色界心生起时，为限定性现持；于色界非色界心生起时，为大随喜现持；若出世间心生起时，则无量无边现持。得此心遍智者，凡夫唯知凡夫心，非知圣者心。初果须陀洹者既知自身及凡夫心，第二果斯陀含者知二者，第三果阿那含者知三者，阿拉汉者悉知所有心。
Pubbenivāsañāṇacatutthaṃ kāmāvacarakkhandhānussaraṇakāle parittārammaṇaṃ, rūpāvacarārūpāvacarakkhandhānussaraṇakāle mahaggatārammaṇaṃ, ‘‘atīte buddhapaccekabuddhakhīṇāsavā maggaṃ bhāvayiṃsu, phalaṃ sacchikariṃsū’’ti anussaraṇakāle appamāṇārammaṇaṃ, nāmagottānussaraṇakāle navattabbārammaṇaṃ.
宿命智第四禅，于欲界色界蕴记忆时为限定性现持；于色界非色界蕴记忆时为大随喜现持；忆起‘‘过去诸佛、缘觉、阿拉汉皆已修道成果得证’’时为无量无边现持；忆名号族姓时为限定性现持。
Dibbacakkhuñāṇacatutthaṃ vaṇṇārammaṇattā parittārammaṇaṃ.
以天眼智慧的第四界，即形色美境，为所缘境。
Yathākammūpagañāṇacatutthaṃ kāmāvacarakammānussaraṇakāle parittārammaṇaṃ, rūpāvacarārūpāvacarakammānussaraṇakāle mahaggatārammaṇaṃ.
如同业因所生智慧的第四界，在享用欲乐业时以色境为所缘境，在享用色境及无色境业时以宏大境为所缘境。
Anāgataṃsañāṇacatutthaṃ anāgate kāmadhātuyā nibbattijānanakāle parittārammaṇaṃ, rūpārūpabhavesu nibbattijānanakāle mahaggatārammaṇaṃ, ‘‘anāgate buddhapaccekabuddhakhīṇāsavā maggaṃ bhāvessanti, phalaṃ sacchikarissantī’’ti jānanakāle appamāṇārammaṇaṃ, ‘‘anāgate saṅkho nāma rājā bhavissatī’’tiādinā (dī. ni. 3.108) nayena nāmagottānussaraṇakāle navattabbārammaṇaṃ.
未来知智慧的第四界，在未来欲界众生生灭时以色界为所缘境，在色界与无色界生灭时以宏大境为所缘境，未来知现行时谓‘未来必有如来、辟支佛、断除漏者生起，成就道果’，此时以无限境为所缘境；以‘未来必有诸侯为王’等名迹相续时，以姓名族属为所缘境，为新近境。
Ākāsānañcāyatanaākiñcaññāyatanacatutthaṃ navattabbārammaṇaṃ. Viññāṇañcāyatananevasaññānāsaññāyatanacatutthaṃ mahaggatārammaṇaṃ.
空处、识处及无所有处为第四界新近境。唯识界及无想非想处为第四界宏大境。
Lokuttaracatutthaṃ appamāṇārammaṇaṃ.
出世间为第四界无限境。
Kiriyatopi tesaṃ dvādasannaṃ jhānānaṃ idameva ārammaṇavidhānaṃ. Tīṇi jhānāni namaggārammaṇāti paccavekkhaṇañāṇaṃ vā cetopariyādiñāṇaṃ vā maggaṃ ārammaṇaṃ kareyya, tīṇi jhānāni tathā appavattito namaggārammaṇā, sahajātahetuvasena pana siyā maggahetukā; vīriyajeṭṭhikāya vā vīmaṃsājeṭṭhikāya vā maggabhāvanāya maggādhipatino; chandacittajeṭṭhakakāle phalakāle ca navattabbā.
以上十二种禅那即此等境界之所缘境。三禅名为入道所缘境，为观智或上心智，或成道所缘境。三禅亦名为出道所缘境，然因缘本生，成为道因。投身精进首领或智慧首领修习道时为道之主宰；在意乐心首领及获果时为新近境。
Catutthaṃ jhānanti idhāpi kusalato terasasu catutthajjhānesu sabbatthapādakaiddhividhadibbasotadibbacakkhuyathākammūpagañāṇacatutthañceva catubbidhañca āruppacatutthaṃ maggārammaṇādibhāvena na vattabbaṃ. Cetopariyapubbenivāsaanāgataṃsañāṇacatutthaṃ pana maggārammaṇaṃ hoti. Na vattabbaṃ maggahetukaṃ maggādhipatīti vā; lokuttaracatutthaṃ maggārammaṇaṃ na hoti; maggakāle pana sahajātahetuvasena maggahetukaṃ; vīriyavīmaṃsājeṭṭhikāya maggabhāvanāya maggādhipati; chandacittajeṭṭhikāya ceva maggabhāvanāya phalakāle ca na vattabbaṃ. Kiriyatopi dvādasasu jhānesu ayameva nayo.
第四禅者，在此善法中，对十三款第四禅都不应视作普遍具足诸根等功德、天耳通、天眼通、他心通、宿命明、天眼所及诸禅所生知识的第四者，也不应视作无色界第四禅是由诸禅道趣等所成立。唯有心境报之前现知识中的第四禅，才是禅道趣之根本。不可说其为禅道趣原因或是禅主；无出世间第四禅之禅道趣。禅道趣本生（自出于禅道趣定），为自性所生禅道趣原因；于精进之审察长贵者为禅修行主；于欲界心意之长贵者为禅修成果时，则不可界定。虽然如此，此理亦为十二禅中之归纳准则。
Tīṇi jhānāni na vattabbāti atītādīsu ekadhammampi ārabbha appavattito navattabbāti veditabbā.
三禅不可复现，即过去等诸禅阶段若起一法而断除，则不可复存，此义当知。
Catutthaṃ jhānanti kusalato terasasu catutthajjhānesu sabbatthapādakacatutthaṃ navattabbārammaṇameva. Iddhividhacatutthaṃ kāyavasena cittapariṇāmane samāpatticittārammaṇattā atītārammaṇaṃ; ‘‘anāgate imāni pupphāni mā milāyiṃsu, dīpā mā nibbāyiṃsu, eko aggikkhandho samuṭṭhātu, pabbato samuṭṭhātū’’ti adhiṭṭhānakāle anāgatārammaṇaṃ; cittavasena kāyapariṇāmanakāle kāyārammaṇattā paccuppannārammaṇaṃ. Dibbasotañāṇacatutthaṃ saddārammaṇattā paccuppanārammaṇaṃ. Cetopariyañāṇacatutthaṃ atīte sattadivasabbhantare uppajjitvā niruddhacittajānanakāle atītārammaṇaṃ; anāgate sattadivasabbhantare uppajjanakacittajānanakāle anāgatārammaṇaṃ. ‘‘Yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṃ nāma vitakkaṃ vitakkessatīti. So bahuñcepi ādisati, tatheva taṃ hoti no aññathā’’ti iminā hi suttena (a. ni. 3.61) cetopariyañāṇasseva pavatti pakāsitā. Addhānapaccuppannasantatipaccuppannavaseneva paccuppannaṃ ārabbha pavattikāle paccuppannārammaṇaṃ. Vitthārakathā panettha heṭṭhāaṭṭhakathākaṇḍavaṇṇanāyaṃ vuttanayeneva veditabbā.
第四禅者，在此善法中，对十三款第四禅都应视作具足诸根等功德之第四禅根本。神通法第四禅乃因身体微妙变化而成之心境现象，为过去相；“未来诸花不凋谢，灯火不熄灭，将有一大火堆升起，山峦亦将起现”为坚固基令未来相；以心作身变化时，身体现象为现前相。神通天耳之第四禅知识，音响现象为现前相。心境知识第四禅，于过去七日之俱生俱灭间，生起且断除之心所发动时，为过去相；在未来七日内生起之心所发动，为未来相。以《增支部3.61经》为引：善男子将此心造作一念，彼此念相继，即常多起非他法。此即心境知识之运行理义。以现行持续性起心为现前起相。详释见下方注疏篇幅。
Pubbenivāsañāṇacatutthaṃ atītakkhandhānussaraṇakāle atītārammaṇaṃ, nāmagottānussaraṇakāle navattabbārammaṇaṃ. Dibbacakkhuñāṇacatutthaṃ vaṇṇārammaṇattā paccuppannārammaṇaṃ. Yathākammūpagañāṇacatutthaṃ atītakammameva ārammaṇaṃ karotīti atītārammaṇaṃ. Anāgataṃsañāṇacatutthaṃ anāgatakkhandhānussaraṇakāle anāgatārammaṇaṃ, nāmagottānussaraṇakāle navattabbārammaṇaṃ. Ākāsānañcāyatanaākiñcaññāyatanacatutthaṃ navattabbārammaṇameva. Viññāṇañcāyatananevasaññānāsaññāyatanacatutthaṃ atītārammaṇameva. Lokuttaracatutthaṃ navattabbārammaṇameva. Kiriyatopi dvādasasu catutthajjhānesu eseva nayo.
过去住记第四禅，于记忆先前蕴境时是过去相，忆姓名族时是现前相。神通天眼知识第四禅，于颜色相时是现前相。业得知第四禅，正是过去业缘所成，就为过去相。未来记第四禅，忆未来蕴境时为未来相，忆姓名族时为现前相。无碍空处无边际处无所有处第四禅，是现前相。识处意识处第四禅是过去相。无出世第四禅是现前相。此理亦为十二款第四禅共通准则。
Tīṇijhānāni bahiddhārammaṇāti ajjhattato bahiddhābhūtaṃ nimittaṃ ārabbha pavattito bahiddhārammaṇā.
三禅乃外境相，对内在诸因缘以起外境相持续而生。
Catutthaṃ jhānanti idhāpi kusalato terasasu catutthajjhānesu sabbatthapādakacatutthaṃ bahiddhārammaṇameva.
第四禅者，在此善法中，对十三款第四禅皆应视作具足诸根等功德之外境相。
Iddhividhacatutthaṃ kāyavasena cittapariṇāmanepi cittavasena kāyapariṇāmanepi attanova kāyacittārammaṇattā ajjhattārammaṇaṃ; ‘‘bahiddhā hatthimpi dassetī’’tiādinā nayena pavattakāle bahiddhārammaṇaṃ.
第四种神足，乃由身根变化、心根变化、心为身变化、或谓身、心及其所缘之法的内在变化而起。若以外显示手为例，行法时则发生外境变化。
Dibbasotañāṇacatutthaṃ attano kucchigatasaddārammaṇakāle ajjhattārammaṇaṃ, parassa saddārammaṇakāle bahiddhārammaṇaṃ, ubhayavasenāpi ajjhattabahiddhārammaṇaṃ.
第四种天耳智慧，于自我腹内声相显现时为内在境界，外境他声音相显现时为外在境界，二者皆具时即为内外境界俱具。
Cetopariyañāṇacatutthaṃ bahiddhārammaṇameva.
心境智第四种，仅为外境显现。
Pubbenivāsañāṇacatutthaṃ attano khandhānussaraṇakāle ajjhattārammaṇaṃ, parassa khandhānañceva nāmagottassa ca anussaraṇakāle bahiddhārammaṇaṃ.
前生忆解第四种，于自我五蕴回忆时为内在境界，回忆他人五蕴及其姓名世系时为外在境界。
Dibbacakkhuñāṇacatutthaṃ attano rūpārammaṇakāle ajjhattārammaṇaṃ, parassa rūpārammaṇakāle bahiddhārammaṇaṃ, ubhayavasenāpi ajjhattabahiddhārammaṇaṃ.
天眼智慧第四种，于自我色可见时为内在境界，于他色可见时为外在境界，二者皆具时为内外境界俱具。
Yathākammūpagañāṇacatutthaṃ attano kammajānanakāle ajjhattārammaṇaṃ, parassa kammajānanakāle bahiddhārammaṇaṃ, ubhayavasenāpi ajjhattabahiddhārammaṇaṃ.
如实知业报第四种，于自我业报发起时为内在境界，于他业报发起时为外在境界，二者皆具时为内外境界俱具。
Anāgataṃsañāṇacatutthaṃ attano anāgate nibbattijānanakāle ajjhattārammaṇaṃ, parassa khandhānussaraṇakāle ceva nāmagottānussaraṇakāle ca bahiddhārammaṇaṃ, ubhayavasenāpi ajjhattabahiddhārammaṇaṃ.
未来知觉第四，谓对自身未来发生之事，内观其境。对他人五蕴观想及姓名族属观想时，外观其境。总之，无论何时，内外二者并行，故谓内外观。
Ākāsānañcāyatanacatutthaṃ bahiddhārammaṇaṃ. Ākiñcaññāyatanacatutthaṃ navattabbārammaṇaṃ. Viññāṇañcāyatananevasaññānāsaññāyatanacatutthaṃ ajjhattārammaṇaṃ.
空处第八，为外观。无所有处第九，为不可住观。识处但以无记知观为本，第四为内观。
Lokuttaracatutthaṃ bahiddhārammaṇameva. Kiriyatopi dvādasasu jhānesu ayameva nayoti.
出世间第四仅为外观。即便作用于十二入禅，亦以此为准。
Imasmiṃ pana jhānavibhaṅge sammāsambuddhena suttantabhājanīyepi lokiyalokuttaramissakāneva jhānāni kathitāni; abhidhammabhājanīyepi pañhāpucchakepi. Tayopi hi ete nayā tebhūmakadhammamissakattā ekaparicchedā eva. Evamayaṃ jhānavibhaṅgopi teparivaṭṭaṃ nīharitvāva bhājetvā dassitoti.
然而在此禅之分类中，正自觉者曾于经典中讲述世间及出世间之禅，且于阿毗达摩问答中详细解释。此三者皆为导向三界法本质之禅，只是一分段。故本禅之分类亦是环绕此理，示现分明而已。
Sammohavinodaniyā vibhaṅgaṭṭhakathāya · 《除痴注》的《分别论注》中
Jhānavibhaṅgavaṇṇanā niṭṭhitā. · 禅那分别的解释已完成。