7. Satipaṭṭhānavibhaṅgo · 7. 念处分别义注
7. Satipaṭṭhānavibhaṅgo7. 念处分别
1. Suttantabhājanīyaṃ uddesavāravaṇṇanā
一、经文文辞所依的阐述与剖析
§355
355. Idāni tadanantare satipaṭṭhānavibhaṅge cattāroti gaṇanaparicchedo. Tena na tato heṭṭhā na uddhanti satipaṭṭhānaparicchedaṃ dīpeti. Satipaṭṭhānāti tayo satipaṭṭhānā – satigocaropi, tidhā paṭipannesu sāvakesu satthuno paṭidhānunayavītivattatāpi, satipi. ‘‘Catunnaṃ, bhikkhave, satipaṭṭhānānaṃ samudayañca atthaṅgamañca desessāmi. Taṃ suṇātha…pe… ko ca, bhikkhave, kāyassa samudayo? Āhārasamudayā kāyassa samudayo’’tiādīsu (saṃ. ni. 5.408) hi satigocaro satipaṭṭhānanti vuccati. Tathā ‘‘kāyo upaṭṭhānaṃ, no sati. Sati upaṭṭhānañceva sati cā’’tiādīsu (paṭi. ma. 3.35). Tassattho – patiṭṭhāti asminti paṭṭhānaṃ. Kā patiṭṭhāti? Sati. Satiyā paṭṭhānaṃ satipaṭṭhānaṃ, padhānaṃ ṭhānanti vā paṭṭhānaṃ; satiyā paṭṭhānaṃ satipaṭṭhānaṃ hatthiṭṭhānaassaṭṭhānādīni viya.
三百五十五。此后即是关于念处分解法的四种计算与分类。由此可知，念处分法既非自上而下，亦非自下而上展开。所谓念处，应理解为三种念处—念境所、念行所以及具足于比库所修持的师教断疑通达的念，简称念。世尊言：「比库们，我当说四念处的起因与结果。你们听……谁是身起因？乃是受食所成的身之起因」……由此可见，所谓念境念处，乃从此解说。如此言「身为现前，非念为现前，念即现前」等语，显示此处“现前”一词，解析为现存立场。此立场为何？即为念，念是立足之处，即支持念处之地，如同手足等立处一般。
‘‘Tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇaṃ anusāsitumarahatī’’ti (ma. ni. 3.304, 311) ettha tidhā paṭipannesu sāvakesu satthuno paṭighānunayavītivattatā satipaṭṭhānanti vuttā. Tassattho – paṭṭhapetabbato paṭṭhānaṃ, pavattayitabbatoti attho. Kena paṭṭhapetabbatoti? Satiyā; satiyā paṭṭhānaṃ satipaṭṭhānaṃ. ‘‘Cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrentī’’tiādīsu (ma. ni. 3.147) pana satiyeva satipaṭṭhānanti vuccati. Tassattho – patiṭṭhātīti paṭṭhānaṃ, upaṭṭhāti okkanditvā pakkhanditvā pavattatīti attho; satiyeva paṭṭhānaṭṭhena satipaṭṭhānaṃ; athavā saraṇaṭṭhena sati, upaṭṭhānaṭṭhena paṭṭhānaṃ. Iti sati ca sā paṭṭhānañcātipi satipaṭṭhānaṃ. Idamidha adhippetaṃ. Yadi evaṃ, kasmā satipaṭṭhānāti bahuvacanaṃ katanti? Satiyā bahuttā; ārammaṇabhedena hi bahukā tā satiyoti.
「行持三念处者，行持之间诸师导众」云（中部经卷3.304、311），此指三种在比库们实践中的念处，能成就断疑通达的师教念处。即应建构的“立场”，其意为使之运行者。如言「四念处修习广博，能圆满七觉支」（中部经卷3.147），此中所谓念，纯为念处。此“念”即“立场”，意为支持与促动；念亦可理解为依憩、现前；故念即是立场。由此知念同时为立场，且超越立场即为念处。此为本义。如果如此，何以念处用复数？因念有众多，缘境差异故，念亦多如是。
Kasmā pana bhagavatā cattārova satipaṭṭhānā vuttā, anūnā anadhikāti? Veneyyahitattā. Taṇhācaritadiṭṭhicaritasamathayānikavipassanāyānikesu hi mandatikkhavasena dvidhā pavattesu mandassa taṇhācaritassa oḷārikaṃ kāyānupassanāsatipaṭṭhānaṃ visuddhimaggo, tikkhassa sukhumaṃ vedanānupassanāsatipaṭṭhānaṃ. Diṭṭhicaritassapi mandassa nātippabhedagataṃ cittānupassanāsatipaṭṭhānaṃ visuddhimaggo, tikkhassa atippabhedagataṃ dhammānupassanāsatipaṭṭhānaṃ. Samathayānikassa ca mandassa akicchena adhigantabbanimittaṃ paṭhamaṃ satipaṭṭhānaṃ visuddhimaggo, tikkhassa oḷārikārammaṇe asaṇṭhahanato dutiyaṃ. Vipassanāyānikassāpi mandassa nātippabhedagatārammaṇaṃ tatiyaṃ, tikkhassa atippabhedagatārammaṇaṃ catutthaṃ. Iti cattārova vuttā, anūnā anadhikāti.
世尊为何说四念处而非多念处？乃是因法。因欲行、见行不纯净的止行与观行中，以不同程度分为二，粗重的欲行所引起的身观察念处为净化之道，微妙者为受观察念处。心的不纯净见行所对应的觉察思想念处，依粗细分为心观察念处与法观察念处。止行中，粗重者相对应第一念处，微细者为次一念处。观行中，粗重者对应第三念处，微细者为第四念处。如此说四种，但至少不多于四种。
Subhasukhaniccaattabhāvavipallāsappahānatthaṃ vā. Kāyo hi asubho. Tattha subhavipallāsavipallatthā sattā. Tesaṃ tattha asubhabhāvadassanena tassa vipallāsassa pahānatthaṃ paṭhamaṃ satipaṭṭhānaṃ vuttaṃ. Sukhaṃ, niccaṃ, attāti gahitesupi ca vedanādīsu vedanā dukkhā, cittaṃ aniccaṃ, dhammā anattā. Etesu ca sukhaniccaattabhāvavipallāsavipallatthā sattā. Tesaṃ tattha dukkhādibhāvadassanena tesaṃ vipallāsānaṃ pahānatthaṃ sesāni tīṇi vuttānīti. Evaṃ subhasukhaniccaattabhāvavipallāsappahānatthaṃ vā cattārova vuttā anūnā anadhikāti veditabbā. Na kevalañca vipallāsapahānatthameva, atha kho caturoghayogāsavaganthaupādānaagatippahānatthampi catubbidhāhārapariññatthañca cattārova vuttāti veditabbā. Ayaṃ tāva pakaraṇanayo.
善恶苦乐的常无常性质及其混乱消除之义。身本不净。其间善与恶、变异诸性存在。依不净现显恶性，故首念处为净除恶性。受有苦、常、我三相，虽是受，却为苦；心为无常，法为无我。这些受中存有苦、常、我混乱。依此苦等相现显，以除混乱，余三相同理。因此四念处至少此理能知。非仅除错乱而已，复包括断四种苦缠染结使断除及四种正饥渴完全故，四种受持俱足之理亦为四念处所涵。此为论义。
Aṭṭhakathāyaṃ pana ‘‘saraṇavasena ceva ekattasamosaraṇavasena ca ekameva satipaṭṭhānaṃ ārammaṇavasena cattāroti etadeva vuttaṃ. Yathā hi catudvāre nagare pācīnato āgacchantā pācīnadisāya uṭṭhānakaṃ bhaṇḍaṃ gahetvā pācīnadvārena nagarameva pavisanti, dakkhiṇato, pacchimato, uttarato āgacchantā uttaradisāya uṭṭhānakaṃ bhaṇḍaṃ gahetvā uttaradvārena nagarameva pavisanti, evaṃ sampadamidaṃ veditabbaṃ. Nagaraṃ viya hi nibbānamahānagaraṃ, dvāraṃ viya aṭṭhaṅgiko lokuttaramaggo. Pācīnadisādayo viya kāyādayo.
阿阇梨注谓「住所结合及住所等持集合于一处，唯有一念处，诸念缘则有四」如此说清楚。如四门入城，西方来者持物入西门进城，南方、东方、北方亦然。此可比喻涅槃为大城市，八正道如八门。西方诸物如身等诸念处所依。
Yathā pācīnato āgacchantā pācīnadisāya uṭṭhānakaṃ bhaṇḍaṃ gahetvā pācīnadvārena nagarameva pavisanti, evaṃ kāyānupassanāmukhena āgacchantā cuddasavidhena kāyānupassanaṃ bhāvetvā kāyānupassanābhāvanānubhāvanibbattena ariyamaggena ekaṃ nibbānameva osaranti. Yathā dakkhiṇato āgacchantā dakkhiṇadisāya uṭṭhānakaṃ bhaṇḍaṃ gahetvā dakkhiṇadvārena nagarameva pavisanti, evaṃ vedanānupassanāmukhena āgacchantā navavidhena vedanānupassanaṃ bhāvetvā vedanānupassanābhāvanānubhāvanibbattena ariyamaggena ekaṃ nibbānameva osaranti. Yathā pacchimato āgacchantā pacchimadisāya uṭṭhānakaṃ bhaṇḍaṃ gahetvā pacchimadvārena nagarameva pavisanti, evaṃ cittānupassanāmukhena āgacchantā soḷasavidhena cittānupassanaṃ bhāvetvā cittānupassanābhāvanānubhāvanibbattena ariyamaggena ekaṃ nibbānameva osaranti. Yathā uttarato āgacchantā uttaradisāya uṭṭhānakaṃ bhaṇḍaṃ gahetvā uttaradvārena nagarameva pavisanti, evaṃ dhammānupassanāmukhena āgacchantā pañcavidhena dhammānupassanaṃ bhāvetvā dhammānupassanābhāvanānubhāvanibbattena ariyamaggena ekaṃ nibbānameva osarantīti. Evaṃ saraṇavasena ceva ekattasamosaraṇavasena ca ekameva satipaṭṭhānaṃ ārammaṇavasena cattāroti vuttāti veditabbā.
正如从东边来的人，携带起身的器具，沿着东方的门径进入城镇；同样，修习身观法者从身观的根本出发，以十四种方法精进修习身观，随身观修习、修习的体验、修习的至断灭，依止圣道，仅生灭一涅槃而灭失。正如从南方来的人，携带起身的器具，沿着南方的门径进入城镇；同样，修习受观法者，从受观的根本出发，按九种方法精进修习受观，随受观修习、修习体验、修习至断灭，依止圣道，仅生灭一涅槃而灭失。正如从西方来的人，携带起身的器具，沿着西方的门径进入城镇；同样，修习心观法者，从心观的根本处，以十六种方法精进修习心观，随心观修习、修习体验、修习至断灭，依止圣道，仅生灭一涅槃而灭失。正如从北方来的人，携带起身的器具，沿着北方的门径进入城镇；同样，修习法观者，从法观的根本出发，依五种方法精进修习法观，随法观修习、修习体验、修习至断灭，依止圣道，仅生灭一涅槃而灭失。由此以此依止的缘故，及统一而起的依止，唯有一念正念的四念处修习的缘故，应当知为四：如是说。
Idha bhikkhūti ettha kiñcāpi bhagavatā devaloke nisīditvā ayaṃ satipaṭṭhānavibhaṅgo kathito, ekabhikkhupi tattha bhagavato santike nisinnako nāma natthi. Evaṃ santepi yasmā ime cattāro satipaṭṭhāne bhikkhū bhāventi, bhikkhugocarā hi ete, tasmā idha bhikkhūti ālapati. Kiṃ panete satipaṭṭhāne bhikkhūyeva bhāventi, na bhikkhunīādayoti? Bhikkhunīādayopi bhāventi. Bhikkhū pana aggaparisā. Iti aggaparisattā idha bhikkhūti ālapati. Paṭipattiyā vā bhikkhubhāvadassanato evamāha. Yo hi imaṃ paṭipattiṃ paṭipajjati, so bhikkhu nāma hoti. Paṭipannako hi devo vā hotu manusso vā, bhikkhūti saṅkhaṃ gacchatiyeva. Yathāha –
此处谓比库众，指在世尊坐于天界时，谈论此念处解说，虽无人单独坐于世尊左右，然比库秉持四念处修习，故称为比库众。何以于此处称为比库众？佛弟子中尚有比库尼等，彼亦修习四念处；然而比库为首席议会成员，故此处称谓比库众。此亦从修行生活之相导出，故谓如是。确行此法者，即名为比库。虽为神或人，皆随比库的团队所归。正如有言——
‘‘Alaṅkato cepi samañcareyya,
“即便装饰华美，也应谨守行止，
Santo danto niyato brahmacārī;
圣洁温顺，常行梵行；
Sabbesu bhūtesu nidhāya daṇḍaṃ,
于一切众生，心怀慈惩、
So brāhmaṇo so samaṇo sa bhikkhū’’ti. (dha. pa. 142);
那即是婆罗门、那即是沙弥，那便是比库。”（法句经142偈）
Kāyānupassanāuddesavaṇṇanā身随观略说之解释
Ajjhattanti niyakajjhattaṃ adhippetaṃ. Tasmā ajjhattaṃ kāyeti attano kāyeti attho. Tattha kāyeti rūpakāye. Rūpakāyo hi idha aṅgapaccaṅgānaṃ kesādīnañca dhammānaṃ samūhaṭṭhena, hatthikāyaassakāyarathakāyādayo viya, kāyoti adhippeto. Yathā ca samūhaṭṭhena evaṃ kucchitānaṃ āyaṭṭhena. Kucchitānañhi paramajegucchānaṃ so āyotipi kāyo. Āyoti uppattideso. Tatrāyaṃ vacanattho – āyanti tatoti āyo. Ke āyanti? Kucchitā kesādayo. Iti kucchitānaṃ kesādīnaṃ āyoti kāyo.
内在者，是指被支配、掌控的事物。因此，内在便名为自体，意指自身的实体。在此，所谓内在，是指色身。色身乃由四肢八体、毛发等诸法组成的整体集合，如手、脚、身躯、战车等，故称为内在。正如整体所构成的四肢，四肢乃外部交通的枢纽，故称为身。所谓交通，乃指生长部位。在此语之意，有“交通”的含义。何为交通？即毛发等。由此可见，诸毛发等出入的部位便是身。
Kāyānupassīti kāyaṃ anupassanasīlo, kāyaṃ vā anupassamāno kāyeti ca vatvāpi puna kāyānupassīti dutiyaṃ kāyaggahaṇaṃ asammissato vavatthānaghanavinibbhogādidassanatthaṃ katanti veditabbaṃ. Tena na kāye vedanānupassī cittadhammānupassī vā; atha kho kāye kāyānupassī yevāti kāyasaṅkhāte vatthusmiṃ kāyānupassanākārasseva dassanena asammissato vavatthānaṃ dassitaṃ hoti. Tathā na kāye aṅgapaccaṅgavinimuttaekadhammānupassī, nāpi kesalomādivinimuttaitthipurisānupassī. Yopi cettha kesalomādiko bhūtupādāyasamūhasaṅkhāto kāyo, tatthāpi na bhūtupādāyavinimuttaekadhammānupassī; atha kho rathasambhārānupassako viya aṅgapaccaṅgasamūhānupassī, nagarāvayavānupassako viya kesalomādisamūhānupassī, kadalikkhandhapattavaṭṭivinibhuñjako viya rittamuṭṭhiviniveṭhako viya ca bhūtupādāyasamūhānupassīyevāti nānappakārato samūhavasena kāyasaṅkhātassa vatthuno dassanena ghanavinibbhogo dassito hoti. Na hettha yathāvuttasamūhavinimutto kāyo vā itthī vā puriso vā añño vā koci dhammo dissati. Yathāvuttadhammasamūhamatteyeva pana tathā tathā sattā micchābhinivesaṃ karonti. Tenāhu porāṇā –
观察身体是指没有观察身体的习气，或者虽未观察身体而言说身体，但仍不可随意忽视第二次对身体的把握，旨在了解身体存在的实质、性质等，所以应当明知。据此，在身体上既不是观察受感现象，也不是观察心法。因者在身体这一由身体所名示之处，对身体的观察宛如对身体现象的直接了见，如此非粗略的忽视，而是对身体表现实相的深入了解。同样，对身体而言，也不是观察由四肢构成的单一现象，也不是观察毛发等表象的人类特征。如果这里所说的身体，是指由毛发等组成的物质整体，那末，尽管如此，也不属于仅观察被观察的物质。犹如观察战车的部件整体，观察城市的组成部分如毛发等，观察泥土、石块、枯枝积聚等散乱物，如此是以整体统一之视角观察身体现象，故呈现为实体的体认。此处并非观察之主体如男性、女性、别人或任何其他法。唯有观察诸对象的整体，众生按照此实体整体而误入邪见。对此，古语云——
‘‘Yaṃ passati na taṃ diṭṭhaṃ, yaṃ diṭṭhaṃ taṃ na passati;
「见者非实见，实见反不见；
Apassaṃ bajjhate mūḷho, bajjhamāno na muccatī’’ti.
愚者受缚沉迷，受缚者永不得解脱。」
Ghanavinibbhogādidassanatthanti vuttaṃ. Ādisaddena cettha ayampi attho veditabbo – ayañhi etasmiṃ kāye kāyānupassīyeva, na aññadhammānupassī. Kiṃ vuttaṃ hoti? Yathā anudakabhūtāyapi marīciyā udakānupassino honti, na evaṃ aniccadukkhānattaasubhabhūteyeva imasmiṃ kāye niccasukhaattasubhabhāvānupassī; atha kho kāyānupassī aniccadukkhānattaasubhākārasamūhānupassīyevāti vuttaṃ hoti. Atha vā yvāyaṃ mahāsatipaṭṭhāne ‘‘idha, bhikkhave, bhikkhu araññagato vā…pe… so satova assasatī’’tiādinā (dī. ni. 2.374; ma. ni. 1.107) nayena assāsapassāsādicuṇṇakajātaaṭṭhikapariyosāno kāyo vutto, yo ca ‘‘idhekacco pathavīkāyaṃ aniccato anupassati, tathā āpokāyaṃ, tejokāyaṃ, vāyokāyaṃ, kesakāyaṃ, lomakāyaṃ, chavikāyaṃ, cammakāyaṃ, maṃsakāyaṃ, rudhirakāyaṃ, nhārukāyaṃ, aṭṭhikāyaṃ, aṭṭhimiñjakāya’’nti paṭisambhidāyaṃ kāyo vutto, tassa sabbassa imasmiṃyeva kāye anupassanato kāye kāyānupassīti evampi attho daṭṭhabbo.
所谓对实体的透彻理解，就是对被观察对象的真实现象之深入显现。此所谓重要义理，此乃身体观察者专注于身体本身，不涉其他法的含义。其理如下：如同习水性者能观察水，如此非观察无常、苦、无我及污秽般的身体，而是观察常乐美好之体。又说身体观察者是观察无常、苦、无我及不美好现象的整体。又或者按照《大念处经》中说：在林中修习者观察呼吸，是观察由四大物质构成、灰尘沙砾所覆盖的身体，如也说：有人观察地质身体无常，如此观察风、光、毛发、皮肤、肉、血液、筋脉、骨骼、骨髓，皆乃此身体之观照。由此可见，非对身体无碍之单一法门观察，乃观察诸法整体的理趣。
Atha vā kāye ahanti vā mamanti vā evaṃ gahetabbassa kassaci ananupassanato, tassa tasseva pana kesalomādikassa nānādhammasamūhassa anupassanato kāye kesādidhammasamūhasaṅkhāte kāyānupassīti evamattho daṭṭhabbo. Apica ‘‘imasmiṃ kāye aniccato anupassati, no niccato’’tiādinā (paṭi. ma. 3.35) anukkamena paṭisambhidāyaṃ āgatanayassa sabbasseva aniccalakkhaṇādino ākārasamūhasaṅkhātassa kāyassa anupassanatopi kāye kāyānupassīti evampi attho daṭṭhabbo.
又或者身体互相伤害、相互侵害，或被他人伤害但未加观察时，是对彼身体诸毛发等组成的多样现象完全不观察时，应理解为对该身体即毛发等诸法整体之观察。即便说“此身体为无常者非观察，非无常者观察”等类似说法，亦应以此理脉而通达，即对由诸无常等三相标记所显的现象整体之身体，不观察则是身体，观察则是身体之观察。
Tathā hi ayaṃ kāye kāyānupassanāpaṭipadaṃ paṭipanno bhikkhu imaṃ kāyaṃ aniccānupassanādīnaṃ sattannaṃ anupassanānaṃ vasena aniccato anupassati no niccato, dukkhato anupassati no sukhato, anattato anupassati no attato, nibbindati no nandati, virajjati no rajjati, nirodheti no samudeti, paṭinissajjati no ādiyati. So taṃ aniccato anupassanto niccasaññaṃ pajahati, dukkhato anupassanto sukhasaññaṃ pajahati, anattato anupassanto attasaññaṃ pajahati , nibbindanto nandiṃ pajahati, virajjanto rāgaṃ pajahati, nirodhento samudayaṃ pajahati, paṭinissajjanto ādānaṃ pajahatīti (paṭi. ma. 3.35) veditabbo.
譬如，若比库修行身观，观察这身体的无常等诸相，则因观察无常，断非恒常；因观察苦，则断非安乐；因观察无我，则断非我而觉厌弃，不生欢喜，清净解脱，不生贪著，舍弃不放逸。修习于无常，那观察无常者便舍弃恒常的见解；修习于苦，那观察苦者便舍弃安乐的见解；修习于无我，那观察无我者便舍弃自我的见解；由厌弃而舍弃欢喜，由清净而舍弃贪欲，由断灭而舍弃产生，由舍弃而舍弃取着，这是应当知晓的。
Viharatīti catūsu iriyāpathavihāresu aññataravihārasamāyogaparidīpanametaṃ, ekaṃ iriyāpathabādhanaṃ aparena iriyāpathena vicchinditvā apatamānaṃ attabhāvaṃ harati pavattetīti attho.
“修行”的意思是在四种行路处中，斩断令行路障碍，断除障碍而令内心寂静，由此而产生真实的自体，断除邪见。这是“修行”之义。
Bahiddhākāyeti parassa kāye. Ajjhattabahiddhā kāyeti kālena attano kāye, kālena parassa kāye. Paṭhamanayena hi attano kāye kāyapariggaho vutto, dutiyanayena parassa kāye, tatiyanayena kālena attano kālena parassa kāye. Ajjhattabahiddhā pana ghaṭitārammaṇaṃ nāma natthi. Paguṇakammaṭṭhānassa pana aparāparaṃ sañcaraṇakālo ettha kathito. Ātāpīti kāyapariggāhakavīriyasamāyogaparidīpanametaṃ. So hi yasmā tasmiṃ samaye yaṃ taṃ vīriyaṃ tīsu bhavesu kilesānaṃ ātāpanato ātāpoti vuccati, tena samannāgato hoti, tasmā ātāpīti vuccati.
所谓“外身”是指他人之身；所谓“内外身”者，时而指自身的身，时而指他人的身。第一，名为自身之身；第二，名为他人之身；第三，依时而异，可指自身亦可指他人之身。但“内外身”无固定所指，指的是诸优良功用的流转时间。所谓“热诚”，即以持身努力之合如实现现量的发露。因为在那时，于三界中对烦恼所生之精进，谓之“热诚”，故名为“热诚”。
Sampajānoti kāyapariggāhakena sampajaññasaṅkhātena ñāṇena samannāgato. Satimāti kāyapariggāhikāya satiyā samannāgato. Ayaṃ pana yasmā satiyā ārammaṇaṃ pariggahetvā paññāya anupassati, na hi sativirahitassa anupassanā nāma atthi, tenevāha – ‘‘satiñca khvāhaṃ, bhikkhave, sabbatthikaṃ vadāmī’’ti (saṃ. ni. 5.234), tasmā ettha ‘‘kāye kāyānupassī viharatī’’ti ettāvatā kāyānupassanāsatipaṭṭhānakammaṭṭhānaṃ vuttaṃ hoti. Atha vā yasmā anātāpino antosaṅkhepo antarāyakaro hoti, asampajāno upāyapariggahe anupāyaparivajjane ca sammuyhati, muṭṭhassatī upāyāpariccāge anupāyāpariggahe ca asamatthova hoti, tenassa taṃ kammaṭṭhānaṃ na sampajjati; tasmā yesaṃ dhammānaṃ ānubhāvena taṃ sampajjati tesaṃ dassanatthaṃ ‘‘ātāpī sampajāno satimā’’ti idaṃ vuttanti veditabbaṃ.
所谓“正知”，是指由持身努力之正觉知而具足之智慧。所谓“念”，是指由持身努力之正念而具足。若由念缘起心识以智慧观照，非无念之观照；此即如经曰：“我常说念为普遍”。因是故，“住于身上观”指此程度之身观念起修行。反之，若无热诚、无正知，则心起嗔恨、心生不正，或由无正知而存诸随心之行，不能止恶，彼不能具足此修行，故说“热诚正知者”是为识别之标。
Iti kāyānupassanāsatipaṭṭhānaṃ sampayogaṅgañca dassetvā idāni pahānaṅgaṃ dassetuṃ vineyya loke abhijjhādomanassanti vuttaṃ. Tattha vineyyāti tadaṅgavinayena vā vikkhambhanavinayena vā vinayitvā. Loketi ettha yvāyaṃ ajjhattādibhedo kāyo pariggahito sveva idha loko nāma. Tasmiṃ loke abhijjhādomanassaṃ vinayitvāti attho. Yasmā panettha abhijjhāgahaṇena kāmacchando, domanassaggahaṇena byāpādo saṅgahaṃ gacchati, tasmā nīvaraṇapariyāpannabalavadhammadvayadassanena nīvaraṇappahānaṃ vuttaṃ hotīti veditabbaṃ.
此即对身观念之修习与所应断戒除之贪欲与忧愁的详示。所谓“应断”，是指依法断除或延迟弃除之戒法。何谓“世间”？此谓内身等诸所缘即为此处所说之世间。于此世间，若因贪欲障而产生欲念，因忧愁障而生嗔恚，则连缀烦恼不断。由具足如来的断烦恼二力——断贪欲障及断忧愁障，故当断除烦恼。
Visesena cettha abhijjhāvinayena kāyasampattimūlakassa anurodhassa, domanassavinayena kāyavipattimūlakassa virodhassa, abhijjhāvinayena ca kāye abhiratiyā, domanassavinayena kāyabhāvanāya anabhiratiyā, abhijjhāvinayena kāye abhūtānaṃ subhasukhabhāvādīnaṃ pakkhepassa, domanassavinayena kāye bhūtānaṃ asubhāsukhabhāvādīnaṃ apanayanassa ca pahānaṃ vuttaṃ. Tena yogāvacarassa yogānubhāvo yogasamatthatā ca dīpitā hoti. Yogānubhāvo hi esa yadidaṃ anurodhavirodhavippamutto, aratiratisaho, abhūtapakkhepabhūtāpanayanavirahito ca hoti. Anurodhavirodhavippamutto cesa aratiratisaho abhūtaṃ apakkhipanto bhūtañca anapanento yogasamattho hotīti.
特别于此，断除因贪欲而导致身心的增长，对抗因忧愁引起身心的损害，断除爱好身心之烦恼，断除对身心修习的不爱好，断除因贪欲而对存在美好安乐事物的顾惜，断除因忧愁而对存在不善不乐事物的厌弃，这是由修行者练习瑜伽的成就与稳固而得。所谓练习瑜伽之成就，是因为断除与对治、厌弃与亲爱两者皆能超越，能够忍受无贪无嗔的状态，同时不偏执于现行且能够放下既生执着而安住于瑜伽之境。
Aparo nayo – ‘‘kāye kāyānupassī’’ti ettha anupassanāya kammaṭṭhānaṃ vuttaṃ. Viharatīti ettha vuttavihārena kammaṭṭhānikassa kāyapariharaṇaṃ. Ātāpītiādīsu ātāpena sammappadhānaṃ, satisampajaññena sabbatthikakammaṭṭhānaṃ, kammaṭṭhānapariharaṇūpāyo vā; satiyā vā kāyānupassanāvasena paṭiladdhasamatho, sampajaññena vipassanā , abhijjhādomanassavinayena bhāvanāphalaṃ vuttanti veditabbaṃ. Ayaṃ tāva kāyānupassanāsatipaṭṭhānuddesassa atthavaṇṇanā.
“另一种方法——‘于身观身’，这里所说的是用于观照的修行处所。‘止息’一词指的是止息身心烦恼的修行处所。‘精进等’谓以精进等善根修摄一切修行处所；调伏身观念，获得定力，再以正念正智通达观照，以断贪嗔痴，成就修习功德。该段乃对身观念观的禅修法义之说明。
Vedanānupassanādiuddesavaṇṇanā受随观等略说之解释
Vedanānupassanāsatipaṭṭhānuddesādīsupi ajjhattādīni vuttanayeneva veditabbāni. Etesupi hi attano vedanādīsu, parassa vedanādīsu, kālena attano kālena parassa vedanādīsūti tividho pariggaho vutto. Vedanāsu vedanānupassītiādīsu ca vedanādīnaṃ punavacane payojanaṃ kāyānupassanāyaṃ vuttanayeneva veditabbaṃ. Vedanāsu vedanānupassī, citte cittānupassī, dhammesu dhammānupassīti ettha pana vedanāti tisso vedanā. Tā ca lokiyā eva; cittampi lokiyaṃ, tathā dhammā. Tesaṃ vibhāgo niddesavāre pākaṭo bhavissati. Kevalaṃ panidha yathā vedanā anupassitabbā tathā anupassanto ‘‘vedanāsu vedanānupassī’’ti veditabbo. Esa nayo cittadhammesu. Kathañca vedanā anupassitabbāti? Sukhā tāva vedanā dukkhato, dukkhā sallato, adukkhamasukhā aniccato. Yathāha –
关于触受观等诸念处观，内在外在诸触受皆须观照，时而自身，时而他者之触受，具三种范围。触受观之触受，心法与法法亦当同理观照。此中“触受”为三种触受，即身触受、心触受、法触受，均为世俗层次。其分类将在说明时详述。若仅观触受，则谓“触受观触受”；若观心与法，与触受同理。何以触受当观？谓乐触受为苦触受之基础，苦则激情冲动，不乐触受常变无常。譬如如是：
‘‘Yo sukhaṃ dukkhato adda, dukkhamaddakkhi sallato;
“彼乐痛苦相违背，见苦时生苦恼；
Adukkhamasukhaṃ santaṃ, addakkhi naṃ aniccato;
无乐乐触安稳住，彼观空无常故；
Sa ve sammadaso bhikkhu, upasanto carissatī’’ti. (saṃ. ni. 4.253);
此乃正见比库也，安住清净修行者。”（增支部4.253）
Sabbā eva cetā dukkhātipi anupassitabbā. Vuttañcetaṃ – ‘‘yaṃ kiñci vedayitaṃ taṃ dukkhasminti vadāmī’’ti (saṃ. ni. 4.259). Sukhadukkhatopi ca anupassitabbā, yathāha – ‘‘sukhā kho, āvuso visākha, vedanā ṭhitisukhā, vipariṇāmadukkhā’’ti (ma. ni. 1.465) sabbaṃ vitthāretabbaṃ. Apica aniccādisattānupassanāvasenapi (paṭi. ma. 3.35) anupassitabbā. Sesaṃ niddesavāreyeva pākaṭaṃ bhavissati.
诸意诸法皆当观苦。经中亦说：“一切所触皆苦。”（增支部4.259）乐苦虽异，乐亦应观。经言：“朋友，乐触虽乐，终究不常，终成苦故。”（中部1.465）此应仔细开示。又依无常等法观而观照（律藏3.35），此诸法亦当观。明后文时，该分类将更清晰。
Cittadhammesupi cittaṃ tāva ārammaṇādhipatisahajātabhūmikammavipākakiriyādinānattabhedānaṃ aniccādinupassanānaṃ niddesavāre āgatasarāgādibhedānañca vasena anupassitabbaṃ. Dhammā salakkhaṇasāmaññalakkhaṇānaṃ suññatādhammassa aniccādisattānupassanānaṃ niddesavāre āgatasantāsantādibhedānañca vasena anupassitabbā. Sesaṃ vuttanayameva. Kāmañcettha yassa kāyasaṅkhāte loke abhijjhādomanassaṃ pahīnaṃ, tassa vedanādilokesupi taṃ pahīnameva. Nānāpuggalavasena pana nānācittakkhaṇikasatipaṭṭhānabhāvanāvasena ca sabbattha vuttaṃ. Yato vā ekattha pahīnaṃ, sesesupi pahīnaṃ hoti. Tenevassa tattha pahānadassanatthampi evaṃ vuttanti veditabbanti.
关于心法，心的本性乃至其为对象、主宰、同胞生起之土、业、果报等诸不同性质，皆属无常等观法之说明范围内，而有嗔恨等烦恼的差别，则不应依此而观察。法的特性以及共同特性中空性法的无常诸存在观，应当排除诸如安住等差异的分别观照。余下的全部只为如实说示的内容。譬如某人于此世身已断除嗔恨烦恼，则于感受等身世间亦断除烦恼。此理从各种人各异，用于不同心念瞬间的念住修习中都已具足。因若此处嗔恨断除，则馀处亦断除。为此，止息示现断除之理理应如此说与知。
Uddesavāravaṇṇanā niṭṭhitā. · 略说句之解释已毕。
Kāyānupassanāniddesavaṇṇanā身随观广说之解释
§356
356. Idāni seyyathāpi nāma cheko vilīvakārako thūlakilañjasaṇhakilañjacaṅkoṭakapeḷāpuṭādīni upakaraṇāni kattukāmo ekaṃ mahāveḷuṃ labhitvā catudhā chinditvā tato ekekaṃ veḷukhaṇḍaṃ gahetvā phāletvā taṃ taṃ upakaraṇaṃ kareyya, yathā vā pana cheko suvaṇṇakāro nānāvihitaṃ piḷandhanavikatiṃ kattukāmo suparisuddhaṃ suvaṇṇaghaṭikaṃ labhitvā catudhā bhinditvā tato ekekaṃ koṭṭhāsaṃ gahetvā taṃ taṃ piḷandhanaṃ kareyya, evameva bhagavā satipaṭṭhānadesanāya sattānaṃ anekappakāraṃ visesādhigamaṃ kattukāmo ekameva sammāsatiṃ ‘‘cattāro satipaṭṭhānā – idha bhikkhu ajjhattaṃ kāye kāyānupassī viharatī’’tiādinā nayena ārammaṇavasena catudhā bhinditvā tato ekekaṃ satipaṭṭhānaṃ gahetvā vibhajanto kathañca bhikkhu ajjhattaṃ kāyetiādinā nayena niddesavāraṃ vattumāraddho.
今譬如工匠若欲以刀具制造器具，取一大竹，先劈成四段，各执一段，方能制成需要的器物；又如金匠欲锻造金壶，先取净金壶，分四段，然后逐段细工锻制。世尊也欲为众生令正念的四念处得到多种殊胜法门，故为破碎讲说，将四念处分别解说。譬如说「比库应当内观身体念住」等，此乃教法引发观照之法门，以便逐一指示何以观内身。
Tattha kathañcātiādi vitthāretuṃ kathetukamyatāpucchā. Ayaṃ panettha saṅkhepattho – kena ca ākārena kena pakārena bhikkhu ajjhattaṃ kāye kāyānupassī viharatīti? Sesapucchāvāresupi eseva nayo. Idha bhikkhūti imasmiṃ sāsane bhikkhu. Ayañhettha idha-saddo ajjhattādivasena sabbappakārakāyānupassanānibbattakassa puggalassa sannissayabhūtasāsanaparidīpano aññasāsanassa tathābhāvapaṭisedhano ca. Vuttañhetaṃ – ‘‘idheva, bhikkhave, samaṇo…pe… suññā parappavādā samaṇebhi aññehī’’ti (ma. ni. 1.139; a. ni. 4.241). Tena vuttaṃ ‘‘imasmiṃ sāsane bhikkhū’’ti.
此处为何如此说及欲展开广说，愿闻详解？此为简要结论，且比库于此教法中即比库，亦即以此内观身体念住为缘，宣说与依止者，为众生显示真实法门，拒斥他教。犹如经说：『此即比库，空无他法徒弟，唯独此法为真。』故称“此处比库”。
Ajjhattaṃ kāyanti attano kāyaṃ. Uddhaṃ pādatalāti pādatalato upari. Adho kesamatthakāti kesaggato heṭṭhā. Tacapariyantanti tiriyaṃ tacaparicchinnaṃ. Pūraṃ nānappakārassa asucino paccavekkhatīti nānappakārakesādiasucibharito ayaṃ kāyoti passati. Kathaṃ? Atthi imasmiṃ kāye kesā…pe… muttanti. Tattha atthīti saṃvijjanti. Imasminti yvāyaṃ uddhaṃ pādatalā adho kesamatthakā tiriyaṃ tacapariyanto pūro nānappakārassa asucinoti vuccati tasmiṃ. Kāyeti sarīre. Sarīrañhi asucisañcayato kucchitānaṃ kesādīnañceva cakkhurogādīnañca rogasatānaṃ āyabhūtato kāyoti vuccati.
“内身”谓自身之身，头至足。头上至脚下为上下。头部边缘谓头顶。整体谓拥有多种污秽相，故视为身。缘何？因此身毛发等生并俱不净，且易生病苦，故名身，指肉体。
Kesā lomāti ete kesādayo dvattiṃsākārā. Tattha atthi imasmiṃ kāye kesā, atthi imasmiṃ kāye lomāti evaṃ sambandho veditabbo. Imasmiñhi pādatalato paṭṭhāya upari, kesamatthakā paṭṭhāya heṭṭhā, tacato paṭṭhāya tiriyantatoti ettake byāmamatte kaḷevare sabbākārenapi vicinanto na koci kiñci muttaṃ vā maṇiṃ vā veḷuriyaṃ vā agaruṃ vā kuṅkumaṃ vā kappūraṃ vā vāsacuṇṇādiṃ vā aṇumattampi sucibhāvaṃ passati, atha kho paramaduggandhajegucchaṃ assirīkadassanaṃ nānappakāraṃ kesalomādibhedaṃ asuciṃyeva passati. Tena vuttaṃ – atthi imasmiṃ kāye kesā lomā…pe… muttanti. Ayamettha padasambandhato vaṇṇanā.
毛发与须发为二十三种形态。此中有毛发，须发皆属于身内部分，且自头顶至足底，分别具多样颜色之毛与须，细察无一净物，如金、宝石、银、珍香等，无不显污秽。反见恶臭及众多病害，因此此毛须乃不净法。故有“身内有毛发等”的说法，如此是对词义关联的解释。
Imaṃ pana kammaṭṭhānaṃ bhāvetvā arahattaṃ pāpuṇitukāmena kulaputtena āditova catubbidhaṃ sīlaṃ sodhetvā suparisuddhasīle patiṭṭhitena, yvāyaṃ dasasu palibodhesu palibodho atthi taṃ upacchinditvā, paṭikkūlamanasikārakammaṭṭhānabhāvanāya paṭhamajjhānaṃ nibbattetvā, jhānaṃ pādakaṃ katvā vipassanaṃ paṭṭhapetvā, arahattaṃ anāgāmiphalādīsu vā aññataraṃ pattassa sabbantimena paricchedena sāṭṭhakathāya pāḷiyā kataparicayassa tantiācariyassāpi kalyāṇamittassa santike uggahetabbaṃ. Visuddhaṃ tathārūpaṃ kalyāṇamittaṃ ekavihāre alabhantena tassa vasanaṭṭhānaṃ gantvā uggahetabbaṃ. Tattha catubbidhasīlavisodhanañceva (visuddhi. 1.19) palibodho (visuddhi. 1.41) ca palibodhupacchedo ca ācariyassa santikaṃ upasaṅkamanavidhānañca sabbampi visuddhimagge vitthārato kathitaṃ. Tasmā taṃ tattha kathitanayeneva veditabbaṃ.
若欲通过修持此修行法门，成就阿拉汉果，先当以纯净戒修身，如同家族子弟，收入十恶净戒后，断恶行，调伏内心妨碍者，初禅证得后，修持正观，直至阿拉汉果及余果位圆满断尽。此释义详见巴利正注本及各善知识。于修行清净戒与禅定等阶，可前往圣师与善友处，受教以证净德，故于此仅述其意。
Ācariyena pana kammaṭṭhānaṃ kathentena tividhena kathetabbaṃ. Eko bhikkhu pakatiyā uggahitakammaṭṭhāno hoti. Tassa ekaṃ dve nisajjavāre sajjhāyaṃ kāretvā kathetabbaṃ. Eko santike vasitvā uggaṇhitukāmo hoti. Tassa āgatāgatavelāya kathetabbaṃ. Eko uggaṇhitvā aññattha gantukāmo hoti. Tassa nātipapañcaṃ nātisaṅkhepaṃ katvā nijjaṭaṃ niggaṇṭhikaṃ kammaṭṭhānaṃ kathetabbaṃ. Kathentena kiṃ ācikkhitabbanti? Sattadhā uggahakosallaṃ dasadhā ca manasikārakosallaṃ ācikkhitabbaṃ.
然由师说，修习法门应以三种方式讲说。一者，比库中有专心举起修习法门者。彼应就其中的一二坐处，打坐修习后加以讲述。二者，有人在场，欲亲自举起修习法门。此人应于来往之间，时常讲述。三者，已举起法门而欲往他处者。该人不可简略草率，应详尽完整、正确连贯地讲述所举修习法门。问：如何用讲说表达？应当说明七种举起的熟练功夫，及十种用心的熟练功夫。
Tattha vacasā manasā vaṇṇato saṇṭhānato disato okāsato paricchedatoti evaṃ sattadhā uggahakosallaṃ ācikkhitabbaṃ. Imasmiñhi paṭikkūlamanasikārakammaṭṭhāne yopi tipiṭako hoti, tenapi manasikārakāle paṭhamaṃ vācāya sajjhāyo kātabbo. Ekaccassa hi sajjhāyaṃ karontasseva kammaṭṭhānaṃ pākaṭaṃ hoti, malayavāsīmahādevattherassa santike uggahitakammaṭṭhānānaṃ dvinnaṃ therānaṃ viya. Thero kira tehi kammaṭṭhānaṃ yācito ‘cattāro māse imaṃ evaṃ sajjhāyaṃ karothā’ti dvattisākārapāḷiṃ adāsi. Te, kiñcāpi tesaṃ dve tayo nikāyā paguṇā, padakkhiṇaggāhitāya pana cattāro māse dvattiṃsākāraṃ sajjhāyantāva sotāpannā ahesuṃ.
于此，言辞、心念、形态、集聚、指向、空隙、区间诸义，乃谓七种举起熟练。此中，即使是与逆心而修习的法门，三藏之中亦有，无论如何，修习时须先于言语上安住禅定。因一有人修此定，即显现为熟练修习法门，如居住马来之大天长老面前举起修习之法门，有二长老如是。此长老曾请教彼二长老说：“四个月内须如此修习此定”，并书写双行巴利文以示说明。他们三人虽各从别派，但均遵循此四个月期间，二十八行诵习，最终皆成须陀洹果位。
Tasmā kammaṭṭhānaṃ kathentena ācariyena antevāsiko vattabbo – ‘paṭhamaṃ tāva vācāya sajjhāyaṃ karohī’ti. Karontena ca tacapañcakādīni paricchinditvā anulomapaṭilomavasena sajjhāyo kātabbo. ‘‘Kesā lomā nakhā dantā taco’’ti hi vatvā puna paṭilomato ‘‘taco dantā nakhā lomā kesā’’ti vattabbaṃ. Tadanantaraṃ vakkapañcake ‘‘maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakka’’nti vatvā puna paṭilomato ‘‘vakkaṃ aṭṭhimiñjaṃ aṭṭhi nhāru maṃsaṃ taco dantā nakhā lomā kesā’’ti vattabbaṃ. Tato papphāsapañcake ‘‘hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsa’’nti vatvā puna paṭilomato ‘‘papphāsaṃ pihakaṃ kilomakaṃ yakanaṃ hadayaṃ vakkaṃ aṭṭhimiñjaṃ aṭṭhi nhāru maṃsaṃ taco dantā nakhā lomā kesā’’ti vattabbaṃ.
由此，师末日当宣研究之言——“首须于言语上安住禅定”。安住之时，当拆分剖析头发、毛发、指甲、牙齿、皮肤等五相，并以顺逆相次序演说。谓“头发、毛发、指甲、牙齿、皮肤”，然后逆序：“皮肤、牙齿、指甲、毛发、头发”。继之言脉五分“肉、筋、骨、髓、胆”，又逆序说：“胆、髓、骨、筋、肉”，继复谓“心、肾、肚脐、肝、肺”亦逆序详说，依此类推，层层递进依逆序详陈前述所述之脉络五分。
Tato imaṃ tantiṃ anāruḷhampi paṭisambhidāmagge (paṭi. ma. 1.4) āgataṃ matthaluṅgaṃ karīsāvasāne tantiṃ āropetvā imasmiṃ matthaluṅgapañcake ‘‘antaṃ antaguṇaṃ udariyaṃ karīsaṃ matthaluṅga’’nti vatvā puna paṭilomato ‘‘matthaluṅgaṃ karīsaṃ udariyaṃ antaguṇaṃ antaṃ papphāsaṃ pihakaṃ kilomakaṃ yakanaṃ hadayaṃ vakkaṃ aṭṭhimiñjaṃ aṭṭhi nhāru maṃsaṃ taco dantā nakhā lomā kesā’’ti vattabbaṃ.
之后此段文字难以下行时，移至论述释经处（释义篇第1卷第4节），以末节句“胆、胆质、胃、膈、肝、肾、心、胆、髓、骨、筋、肉、皮、牙、指甲、毛、头发”作引，逆向复诵该段，依论书之教导表列这些身体组成部分顺逆调用。
Tato medachakke ‘‘pittaṃ semhaṃ pubbo lohitaṃ sedo medo’’ti vatvā puna paṭilomato ‘‘medo sedo lohitaṃ pubbo semhaṃ pittaṃ matthaluṅgaṃ karīsaṃ udariyaṃ antaguṇaṃ antaṃ papphāsaṃ pihakaṃ kilomakaṃ yakanaṃ hadayaṃ vakkaṃ aṭṭhimiñjaṃ aṭṭhi nhāru maṃsaṃ taco dantā nakhā lomā kesā’’ti vattabbaṃ.
后至“脑髓”之处，宣说“黄胆、胆汁、胆囊、血、脓、脑”、“脂肪、肉、血、脓、胆囊、胆汁、胆、脑髓”，持续逆向诵说及说明，与之前章节相合无间，逐一详列。
Tato muttachakke ‘‘assu vasā kheḷo siṅghāṇikā lasikā mutta’’nti vatvā puna paṭilomato ‘‘muttaṃ lasikā siṅghāṇikā kheḷo vasā assu medo sedo lohitaṃ pubbo semhaṃ pittaṃ matthaluṅgaṃ karīsaṃ udariyaṃ antaguṇaṃ antaṃ papphāsaṃ pihakaṃ kilomakaṃ yakanaṃ hadayaṃ vakkaṃ aṭṭhimiñjaṃ aṭṭhi nhāru maṃsaṃ taco dantā nakhā lomā kesā’’ti evaṃ kālasatampi kālasahassampi kālasatasahassampi vācāya sajjhāyo kātabbo. Vacasā sajjhāyena hi kammaṭṭhānatanti paguṇā hoti; na ito cito ca cittaṃ vidhāvati; koṭṭhāsā pākaṭā honti, hatthasaṅkhalikā viya khāyanti, vatipādapanti viya ca khāyanti. Yathā ca pana vacasā, tatheva manasāpi sajjhāyo kātabbo. Vacasā sajjhāyo hi manasā sajjhāyassa paccayo hoti. Manasā sajjhāyo lakkhaṇapaṭivedhassa paccayo hoti. Lakkhaṇapaṭivedho maggaphalapaṭivedhassa paccayo hoti.
次至“唾液、汗、涎、唾液”等处，依旧逐句逆诵，反复朗诵该等文字，连续数百、数千、数万个时辰，以保持于言语上的安住禅定。言语安住禅定是指以声音诵时的熟练度；未因此失心散意，如同明火炽盛般利益清晰明朗。诸如手链鸣响，脚踏声，均能清楚划分。正如言语，心念亦须安住。言语之安住，乃心念安住的条件，心念安住是定境或法体的条件，定境洞察是道果境洞察的条件。
‘Vaṇṇato’ti kesādīnaṃ vaṇṇo vavatthapetabbo. ‘Saṇṭhānato’ti tesaṃyeva saṇṭhānaṃ vavatthapetabbaṃ . ‘Disato’ti imasmiṃ sarīre nābhito uddhaṃ uparimā disā, adho heṭṭhimā disā. Tasmā ‘‘ayaṃ koṭṭhāso imissā nāma disāyā’’ti disā vavatthapetabbā. ‘Okāsato’ti ‘‘ayaṃ koṭṭhāso imasmiṃ nāma okāse patiṭṭhito’’ti evaṃ tassa tassa okāso vavatthapetabbo. ‘Paricchedato’ti sabhāgaparicchedo visabhāgaparicchedoti dve paricchedā. Tattha ‘‘ayaṃ koṭṭhāso heṭṭhā ca upari ca tiriyañca iminā nāma paricchinno’’ti evaṃ sabhāgaparicchedo veditabbo. ‘‘Kesā na lomā, lomāpi na kesā’’ti evaṃ amissīkatavasena visabhāgaparicchedo veditabbo.
“色”者，应当以头发等为所依。所谓“联结”，应当以它们的联结为所依。在此躯体中，有向上、向下、前方、后方、左右六方。因此，称此部分为“此处方位”。所谓“空隙”，即“此部分名为空隙所在”，应当如此依此空隙加以说解。所谓“划分”，即分成部分的划分与非部分的划分，这有两种划分。于是“此部分包括下方、上方和横向”，这属于部分划分，应当知道。所谓“头发非毛，毛亦非头发”，这属于非部分划分，应当明白。
Evaṃ sattadhā uggahakosallaṃ ācikkhantena pana ‘‘idaṃ kammaṭṭhānaṃ asukasmiṃ sutte paṭikkūlavasena kathitaṃ, asukasmiṃ dhātuvasenā’’ti ñatvā ācikkhitabbaṃ. Idañhi mahāsatipaṭṭhāne (dī. ni. 2.372; ma. ni. 1.105 ādayo) paṭikkūlavaseneva kathitaṃ, mahāhatthipadopama (ma. ni. 1.300 ādayo) -mahārāhulovāda (ma. ni. 2.113 ādayo) -dhātuvibhaṅgesu (ma. ni. 3.342 ādayo) dhātuvasena kathitaṃ. Kāyagatāsatisutte (ma. ni. 3.153 ādayo) pana yassa vaṇṇato upaṭṭhāti, taṃ sandhāya cattāri jhānāni vibhattāni. Tattha dhātuvasena kathitaṃ vipassanākammaṭṭhānaṃ hoti, paṭikkūlavasena kathitaṃ samathakammaṭṭhānaṃ. Tadetaṃ idha samathakammaṭṭhānaṃ avisesato sabbasādhāraṇavasena kathitanti vadantiyevāti.
由此，经过七种对起盖巧妙辨析之后，应当知道：“此业处在不悦合论所说中，是以不悦之元素加以说明。”此理于《大念处经》中同样以不悦相称述，在《大象喻经》、《大罗睺论》、《元素分解经》等述为元素。有关于身行念处经，谈及色相时，便是对应四禅之分类，以元素为基础讲述观禅业处；以不悦为基础讲述止禅业处。因此此处所说，特别着重止禅业处，并广泛说为普遍法门，故说如是。
Evaṃ sattadhā uggahakosallaṃ ācikkhitvā ‘‘anupubbato, nātisīghato, nātisaṇikato, vikkhepapaṭibāhanato, paṇṇattisamatikkamanato, anupubbamuñcanato, appanāto, tayo ca suttantā’’ti evaṃ dasadhā manasikārakosallaṃ ācikkhitabbaṃ. Tattha ‘anupubbato’ti idañhi sajjhāyakaraṇato paṭṭhāya anupaṭipāṭiyā manasikātabbaṃ, na ekantarikāya. Ekantarikāya hi manasikaronto yathā nāma akusalo puriso dvattiṃsapadaṃ nisseṇiṃ ekantarikāya ārohanto kilantakāyo patati, na ārohanaṃ sampādeti; evameva bhāvanāsampattivasena adhigantabbassa assādassa anadhigamā kilantacitto patati, na bhāvanaṃ sampādeti.
于是七种对起盖巧妙辨析已明，而后指出“非渐次者、不急速者、不迟缓者、远离散乱者、断越言论者、非渐次断者、安止者”，以及“三种经文”，此为十种意念的巧巧辨析。所谓“非渐次者”，此处因导论引发，要持之以渐进相续般行，而非一时之念。一时念者如有恶人，二十步下山，却不能继续上山；如是，修学功德未成之时，心志颓废，不能成就禅定修行之功，故非所行。
Anupubbato manasikarontenāpi ca ‘nātisīghato’ manasikātabbaṃ. Atisīghato manasikaroto hi yathā nāma tiyojanaṃ maggaṃ paṭipajjitvā okkamanavissajjanaṃ asallakkhetvā sīghena javena sattakkhattumpi gamanāgamanaṃ karoto purisassa kiñcāpi addhānaṃ parikkhayaṃ gacchati, atha kho pucchitvāva gantabbaṃ hoti; evameva kevalaṃ kammaṭṭhānaṃ pariyosānaṃ pāpuṇāti, avibhūtaṃ pana hoti, na visesaṃ āvahati. Tasmā nātisīghato manasikātabbaṃ.
即便以非渐次之念持之，仍应思维“非急速者”。思维急速者，如行三由旬道已，弃绝兴退之境，快速而七次来回进退，虽行进甚速，人心却失根本而生消耗，故尚未来得安住，何以见得？以后必问归处，故说必须思维不急速者。
Yathā ca nātisīghato evaṃ ‘nātisaṇikato’pi. Atisaṇikato manasikaroto hi yathā nāma tadaheva tiyojanaṃ maggaṃ gantukāmassa purisassa antarāmagge rukkhapabbatagahanādīsu vilambamānassa maggo parikkhayaṃ na gacchati, dvīhatīhena pariyosāpetabbo hoti; evameva kammaṭṭhānaṃ pariyosānaṃ na gacchati, visesādhigamassa paccayo na hoti.
不急速者当如是，且应思维“不迟缓者”。迟缓者如当下者，欲修三由旬道之人，路途迂回于树木山谷间，不一气呵成，须两天完成之，故迟缓者不是销毁功德必备的相缘。
‘Vikkhepapaṭibāhanato’ti kammaṭṭhānaṃ vissajjetvā bahiddhā puthuttārammaṇe cetaso vikkhepo paṭibāhitabbo. Appaṭibāhato hi yathā nāma ekapadikaṃ papātamaggaṃ paṭipannassa purisassa akkamanapadaṃ asallakkhetvā ito cito ca vilokayato padavāro virajjhati, tato sataporise papāte patitabbaṃ hoti; evameva bahiddhā vikkhepe sati kammaṭṭhānaṃ parihāyati, paridhaṃsati. Tasmā vikkhepapaṭibāhanato manasikātabbaṃ.
所谓离散散乱者，即断绝业处而令外境执著为境的心散乱。若无断离者，如行一足下山的恶路人，不注重进退，前后观望，道路困难，已由而已，因而尸体陨倒。若离散时念起，则离开业处而损害之，故说当思维离散散乱者。
‘Paṇṇattisamatikkamanato’ti yā ayaṃ ‘‘kesā lomā’’ti ādikā paṇṇatti taṃ atikkamitvā paṭikkūlanti cittaṃ ṭhapetabbaṃ. Yathā hi udakadullabhakāle manussā araññe udapānaṃ disvā tattha tālapaṇṇādikaṃ kiñcideva saññāṇaṃ bandhitvā tena saññāṇena āgantvā nhāyanti ceva pivanti ca, yadā pana tesaṃ abhiṇhasañcārena āgatāgatapadaṃ pākaṭaṃ hoti, tadā saññāṇena kiccaṃ na hoti, icchiticchitakkhaṇe gantvā nhāyanti ceva pivanti ca; evameva pubbabhāge ‘kesā lomā’ti paṇṇattivasena manasikaroto paṭikkūlabhāvo pākaṭo hoti. Atha ‘kesā lomā’ti paṇṇattiṃ samatikkamitvā paṭikkūlabhāveyeva cittaṃ ṭhapetabbaṃ.
所谓『超越名称』，是指如本文开头所举的『发毛』等名称，此类名称为人们所造，超越此名称后，心应安立于相反境界。譬如人在水资源匮乏时，见野外水源，心生对应水草之知觉，遂以此感知水源，沐浴饮用。然此感知因水源经常往返，路径清晰，感知之效失灵，随意去取，仍可洗饮。依此理，前文以『发毛』等名称观念作为名称的形式，虽心生憎恶，但其憎恶现象是明显可见的。而当超越『发毛』这些名称心应当立于憎恶境界。
‘Anupubbamuñcanato’ti yo yo koṭṭhāso na upaṭṭhāti, taṃ taṃ muñcantena anupubbamuñcanato manasikātabbaṃ. Ādikammikassa hi ‘kesā’ti manasikaroto manasikāro gantvā ‘mutta’nti imaṃ pariyosānakoṭṭhāsameva āhacca tiṭṭhati. ‘Mutta’nti ca manasikaroto manasikāro gantvā ‘kesā’ti imaṃ ādikoṭṭhāsameva āhacca tiṭṭhati. Athassa manasikaroto keci koṭṭhāsā upaṭṭhahanti, keci na upaṭṭhahanti. Tena ye ye upaṭṭhahanti tesu tesu tāva kammaṃ kātabbaṃ, yāva dvīsu upaṭṭhitesu tesampi eko suṭṭhutaraṃ upaṭṭhahati. Evaṃ upaṭṭhitaṃ pana tameva punappunaṃ manasikarontena appanā uppādetabbā.
所谓『不渐次放逸』，是指任何细节部分未加以守护，其放逸不可渐次，应予意识。譬如起始念及『发毛』时，念专注于发毛，且心停止于终结部分『灭尽』而护持；而念起于『灭尽』时，心复转念至起始『发毛』部分而依止。其间部分有的获得守护，有的未得守护。对已守护处应完成相应业，至多守护两处；若有一处更善守护，则以该处为优。如此守护者，反复观想产生安止。
Tatrāyaṃ upamā – yathā hi dvattiṃsatālake tālavane vasantaṃ makkaṭaṃ gahetukāmo luddo ādimhi ṭhitatālassa paṇṇaṃ sarena vijjhitvā ukkuṭṭhiṃ kareyya; atha so makkaṭo paṭipāṭiyā tasmiṃ tasmiṃ tāle patitvā pariyantatālameva gaccheyya; tatthapi gantvā luddena tatheva kate puna teneva nayena āditālaṃ āgaccheyya; so evaṃ punappunaṃ paṭipāṭiyā gacchanto ukkuṭṭhukkuṭṭhiṭṭhāneyeva uṭṭhahitvā puna anukkamena ekasmiṃ tāle nipatitvā tassa vemajjhe makuḷatālapaṇṇasūciṃ daḷhaṃ gahetvā vijjhiyamānopi na uṭṭhaheyya, evaṃsampadamidaṃ daṭṭhabbaṃ.
此中有譬喻：譬如在二十三棵棕树林里，猴子欲采摘树叶，见一棵棕树叶密密，便攀爬至枝丫；随后猴子沿途逐棵棕树攀爬，绕遍整林；即便如此，猴子攀爬时触碰梢端枝叶，虽用力抓紧，也不从爬起，而是停留。此景象应如是观察。
Tatridaṃ opammasaṃsandanaṃ – yathā hi tālavane dvattiṃsatālā, evaṃ imasmiṃ kāye dvattiṃsa koṭṭhāsā; makkaṭo viya cittaṃ; luddo viya yogāvacaro; makkaṭassa dvattiṃsatālake tālavane nivāso viya yogino cittassa dvattiṃsakoṭṭhāsake kāye ārammaṇavasena anusaṃcaraṇaṃ; luddena ādimhi ṭhitatālassa paṇṇaṃ sarena vijjhitvā ukkuṭṭhiyā katāya makkaṭassa tasmiṃ tasmiṃ tāle patitvā pariyantatālagamanaṃ viya yogino ‘kesā’ti manasikāre āraddhe paṭipāṭiyā gantvā pariyosānakoṭṭhāse eva cittassa saṇṭhānaṃ; puna paccāgamanepi eseva nayo; punappunaṃ paṭipāṭiyā gacchamānassa makkaṭassa ukkuṭṭhukkuṭṭhiṭṭhāne uṭṭhānaṃ viya punappunaṃ manasikaroto kesuci kesuci upaṭṭhitesu anupaṭṭhahante vissajjetvā upaṭṭhitesu parikammakaraṇaṃ; anukkamena ekasmiṃ tāle nipatitvā tassa vemajjhe makuḷatālapaṇṇasūciṃ daḷhaṃ gahetvā vijjhiyamānassāpi anuṭṭhānaṃ viya avasāne dvīsu upaṭṭhitesu yo suṭṭhutaraṃ upaṭṭhāti tameva punappunaṃ manasikaritvā appanāya uppādanaṃ.
又以此比喻合并说：二十三棵棕树林中，如人体内二十三部分；猴子如心；猴子爬行如心专注于发毛部分；二十三树棕林如二十三部分身体；猴子采摘叶子比拟心念至发毛各部分；往返攀爬比拟心念来回依止；猴子虽抓稳树枝松针、不跌落类似观心稳住；反复如此过程如心反复思惟；松针抓持之强似心念稳定；最终二处守护较善部分，反复观想生成安止。
Aparāpi upamā – yathā nāma piṇḍapātiko bhikkhu dvattiṃsakulaṃ gāmaṃ upanissāya vasanto paṭhamagehe eva dve bhikkhā labhitvā parato ekaṃ vissajjeyya; punadivase tisso labhitvā parato dve vissajjeyya; tatiyadivase ādimhiyeva pattapūraṃ labhitvā āsanasālaṃ gantvā paribhuñjeyya, evaṃsampadamidaṃ daṭṭhabbaṃ. Dvattiṃsakulagāmo viya hi dvattiṃsākāro; piṇḍapātiko viya yogāvacaro; tassa taṃ gāmaṃ upanissāya vāso viya yogino dvattiṃsākāre parikammakaraṇaṃ; paṭhamagehe dve bhikkhā labhitvā parato ekissā vissajjanaṃ viya dutiyadivase tisso labhitvā parato dvinnaṃ vissajjanaṃ viya ca manasikaroto manasikaroto anupaṭṭhahante anupaṭṭhahante vissajjetvā upaṭṭhitesu upaṭṭhitesu yāva koṭṭhāsadvaye parikammakaraṇaṃ; tatiyadivase ādimhiyeva pattapūraṃ labhitvā āsanasālāyaṃ nisīditvā paribhogo viya dvīsu yo suṭṭhutaraṃ upaṭṭhahati tameva punappunaṃ manasikaritvā appanāya uppādanaṃ.
另一譬喻如：乞食僧仗赖二十三户村庄，居于首家得二乞食，次日得三乞食可舍弃一户，第三日首家得一布施，得布施饭厅食之。二十三户如二十三身体部分；乞食僧如心；村庄依托如心对身体部分依止；首日得两乞食比拟守护两部分；次日得三入舍一户比拟守护三部分舍弃一；守护变化顺序如心守护业。第三日饭厅布施比喻心念依止；由是反复观想产生安止。
‘Appanāto’ti appanākoṭṭhāsato. Kesādīsu ekekasmiṃ koṭṭhāse appanā hotīti veditabbāti ayamettha adhippāyo.
『安止』者，指安止部分。于发毛等各部分皆应建立安止，此为本论之原则。
‘Tayo ca suttantā’ti adhicittaṃ, sītibhāvo, bojjhaṅgakosallanti ime tayo suttantā vīriyasamādhiyojanatthaṃ veditabbāti ayamettha adhippāyo. Tattha –
「『三种心法』者，所谓禅定心识、凉法、觉支具足技艺，这三者名为三种心法，目的是为了振奋精进修持禅定及三昧。此语是本处教法中的教示。就此说—
‘‘Adhicittamanuyuttena, bhikkhave, bhikkhunā tīṇi nimittāni kālena kālaṃ manasikātabbāni…kālena kālaṃ samādhinimittaṃ manasikātabbaṃ, kālena kālaṃ paggahanimittaṃ manasikātabbaṃ, kālena kālaṃ upekkhānimittaṃ manasikātabbaṃ. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ samādhinimittaṃyeva manasikareyya, ṭhānaṃ taṃ cittaṃ kosajjāya saṃvatteyya. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ paggahanimittaṃyeva manasikareyya, ṭhānaṃ taṃ cittaṃ uddhaccāya saṃvatteyya. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ upekkhānimittaṃyeva manasikareyya, ṭhānaṃ taṃ cittaṃ na sammāsamādhiyeyya āsavānaṃ khayāya. Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālena kālaṃ samādhinimittaṃ, paggahanimittaṃ, upekkhānimittaṃ manasikaroti, taṃ hoti cittaṃ mudu ca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā samādhiyati āsavānaṃ khayāya.
『比库们，所谓心所调伏者，当于时刻分别三种相，即于时刻分别禅定相，时刻分别持取相，时刻分别平等观察相。比库们。若修习心所调伏的比库仅一心专注于禅定相时，该心相应地便于止息而宁静。若仅一心专注于持取相时，该心便生起躁动。若仅一心专注于平等观察相时，则该心不能正定于烦恼灭尽。因为，比库们，若修习心所调伏的比库于时刻之间，三相皆分别思惟，则其心柔软、随顺、明净，不为破坏，乃能正定于烦恼灭尽。』
‘‘Seyyathāpi, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā ukkaṃ bandhati, ukkaṃ bandhitvā ukkāmukhaṃ ālimpeti, ukkāmukhaṃ ālimpetvā saṇḍāsena jātarūpaṃ gahetvā ukkāmukhe pakkhipeyya, ukkāmukhe pakkhipitvā kālena kālaṃ abhidhamati, kālena kālaṃ udakena paripphoseti, kālena kālaṃ ajjhupekkhati . Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ abhidhameyya, ṭhānaṃ taṃ jātarūpaṃ ḍaheyya. Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ udakena paripphoseyya, ṭhānaṃ taṃ jātarūpaṃ nibbāyeyya. Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ ajjhupekkheyya, ṭhānaṃ taṃ jātarūpaṃ na sammā paripākaṃ gaccheyya.
『譬如，比库们，金匠或金匠学徒，将炉火点燃，点燃后向火口吹气，使火口生焰，随后用铁锤敲击火口，敲击之后时常以吹气加温，再以水浇熄，继而目视其火。若金匠或其徒仅专一敲击该炉火，则火堆必然熄灭。若仅专一以水浇熄，则火必灭绝。若仅专一目视炉火，则其火堆不会成熟燃尽。』
‘‘Yato ca kho, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ kālena kālaṃ abhidhamati, kālena kālaṃ udakena paripphoseti, kālena kālaṃ ajjhupekkhati, taṃ hoti jātarūpaṃ mudu ca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā upeti kammāya; yassā yassā ca piḷandhanavikatiyā ākaṅkhati – yadi paṭṭikāya yadi kuṇḍalāya yadi gīveyyakāya yadi suvaṇṇamālāya, tañcassa atthaṃ anubhoti.
『因为，比库们，金匠或其徒于时刻之间，时时敲击炉火，时时以水浇熄，时时目视其火，故火堆柔软、随顺、明净，不为破坏，能够成熟成其功用。无论是渴望铁锤，或钉子，或钩子，或金链子，皆能满足此火炉之功用。』
‘‘Evameva kho, bhikkhave, adhicittamanuyuttena…pe… sammā samādhiyati āsavānaṃ khayāya; yassa yassa ca abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññā sacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane’’ti (a. ni. 3.103) idaṃ suttaṃ adhicittanti veditabbaṃ.
『比库们，如是心所调伏者……如是者能正定于烦恼灭尽；于各诸神通妙力所境界心意转动及神通显现时，各处皆得证知。此《增支部》第三卷第103经，即名心所调伏经。』如是，此经应知名为心所调伏经。
‘‘Chahi, bhikkhave, dhammehi samannāgato bhikkhu bhabbo anuttaraṃ sītibhāvaṃ sacchikātuṃ. Katamehi chahi? Idha, bhikkhave, bhikkhu yasmiṃ samaye cittaṃ niggahetabbaṃ tasmiṃ samaye cittaṃ niggaṇhāti, yasmiṃ samaye cittaṃ paggahetabbaṃ tasmiṃ samaye cittaṃ paggaṇhāti, yasmiṃ samaye cittaṃ sampahaṃsitabbaṃ tasmiṃ samaye cittaṃ sampahaṃseti, yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ tasmiṃ samaye cittaṃ ajjhupekkhati, paṇītādhimuttiko ca hoti nibbānābhirato ca. Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu bhabbo anuttaraṃ sītibhāvaṃ sacchikātu’’nti (a. ni. 6.85) idaṃ suttaṃ sītibhāvoti veditabbaṃ.
『比库们，具足以下六法的比库，能够胜解究竟凉法。何等六法？彼时此比库当收摄心意，即时心意能收摄；彼时应起持取心，即时心意能持取；彼时应起欢喜心，即时心意能欢喜；彼时应起平等观察心，即时心意能平等观察；且能获得善心相应之决心，且欢喜于涅槃。具足此六法的比库，能胜解究竟凉法。』此经藏于《增支部》第六卷第85经，应知名为凉法经。
Bojjhaṅgakosallaṃ pana ‘‘evameva kho, bhikkhave, yasmiṃ samaye līnaṃ cittaṃ hoti, akālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāyā’’ti (saṃ. ni. 5.234) saṃyuttamahāvagge bojjhaṅgasaṃyutte āgatameva.
关于觉支的善巧方法，有偈言：『比库们，于何时心念专注沉静之际，彼时不逾时地，应修习心念安住觉支的增长。』该偈出自《相应部大集》觉支相应，正是对此加以训诂。
Iti idaṃ sattavidhaṃ uggahakosallaṃ suggahitaṃ katvā imañca dasavidhaṃ manasikārakosallaṃ suṭṭhu vavatthapetvā tena yoginā ubhayakosallavasena kammaṭṭhānaṃ sādhukaṃ uggahetabbaṃ. Sace panassa ācariyena saddhiṃ ekavihāreyeva phāsu hoti, evaṃ vitthārena akathāpetvā kammaṭṭhānamanuyuñjantena visesaṃ labhitvā uparūpari kathāpetabbaṃ. Aññattha vasitukāmena yathāvuttena vidhinā vitthārato kathāpetvā punappunaṃ parivattetvā sabbaṃ gaṇṭhiṭṭhānaṃ chinditvā kammaṭṭhānabhāvanāya ananurūpaṃ senāsanaṃ pahāya mahāvāsatādiaṭṭhārasadosavajjite anurūpe vihāre viharantena khuddakapalibodhupacchedaṃ katvā yo tāva rāgacarito hoti, tena yasmā rāgo pahātabbo, tasmā paṭikkūlamanasikāre parikammaṃ kātabbaṃ.
至此，将七种提升觉知的善巧方法集成、整合后，再对十种意念引发的善巧加以详尽诠释。修行者应以此二者作为修习根本，妥为承接。若师长同行僧团在一处，亦应详说此法。修持者循此详尽无遗的指南而行，能获得殊胜成就，反复阐扬讲述。若因空间不足，亦可依正法规范据实说法，反复转述，以断诸链接隐结。专修时舍弃不相应之坐卧场所，选择正居僧舍等适当住所，以小品辨别愚痴心即为染污者；因染污必当断除，故宜于愤恨意念相反方向涵摄心念而修之。
Karontena pana kesesu tāva nimittaṃ gahetabbaṃ. Kathaṃ? Ekaṃ vā dve vā kese luñcitvā hatthatale ṭhapetvā vaṇṇo tāva vavatthapetabbo. Chinnaṭṭhānepi kese oloketuṃ vaṭṭati; udakapatte vā yāgupatte vā oloketumpi vaṭṭatiyeva. Kāḷakakāle disvā kāḷakāti manasikātabbā; setakāle setāti. Missakakāle pana ussadavasena manasikātabbā honti. Yathā ca kesesu, evaṃ sakalepi tacapañcake disvāva nimittaṃ gahetabbaṃ. Evaṃ nimittaṃ gahetvā sabbakoṭṭhāsesu vaṇṇasaṇṭhānadisokāsaparicchedavasena vavatthapetvā vaṇṇasaṇṭhānagandhaāsayokāsavasena pañcadhā paṭikkūlato vavatthapetabbā.
修行者修习时，应掌握头发诸相的标志。如何解说？取一根或两根发，掷于手掌，置于地上，详细说明其颜色。即便横断处发段仍可观察，无论浮水器皿亦可详察。黑时加以称呼为黑色，白时称作白色。枯枯时以枯黄色观之。头发诸相亦当如是察观。如此观察头发五小部位之相，应修习此标志。依此标志，在全身皮肤部位以颜色聚集（色相）、气味及根腐臭痕迹五种不净相，详加修习。
Tatrāyaṃ sabbakoṭṭhāsesu anupubbakathā – kesā tāva pakativaṇṇena kāḷakā addāriṭṭhakavaṇṇā, saṇṭhānato dīghavaṭṭalikā tulādaṇḍasaṇṭhānā, disato uparimadisāya jātā, okāsato ubhosu passesu kaṇṇacūḷikāhi, purato nalāṭantena, pacchato galavāṭakena paricchinnā. Sīsakaṭāhaveṭhanaṃ allacammaṃ kesānaṃ okāso. Paricchedato kesā sīsaveṭhanacamme vīhaggamattaṃ pavisitvā patiṭṭhitena heṭṭhā attano mūlatalena, upari ākāsena, tiriyaṃ aññamaññena paricchinnā. Dve kesā ekato natthīti ayaṃ sabhāgaparicchedo.
此中，全身皮肤处逐渐说明——头发以其固有色为黑、赤、黄、白四色而异，聚集处为长卷发，似杖之形；其上方之处，生长于上方之空处；两侧之部，以耳鬓毛及耳后小毛观之；前侧以眉间横纹处看，后侧以颈后发际切断为界。头顶有取毛痾尤（祛毛以御诱惑之痾）之处。切断的头发部分入于头皮痾穴，得以稳固，向下与根底相连，上有空隙，且左右侧互相分割。两发为一，称为一分。
‘Kesā na lomā, lomā na kesā’ti evaṃ avasesehi ekatiṃsakoṭṭhāsehi amissīkatā kesā nāma pāṭiyekko koṭṭhāsoti ayaṃ visabhāgaparicchedo. Idaṃ kesānaṃ vaṇṇādito vavatthāpanaṃ.
『头发非毛，毛非头发』，意即末三十余个部位无毛发，被名为秃发，即前面讲述的无发部位。本段即为与头发相关的各部位拘连的解说。
Idaṃ pana tesaṃ vaṇṇādivasena pañcadhā paṭikkūlato vavatthāpanaṃ – kesā ca nāmete vaṇṇatopi paṭikkūlā, saṇṭhānatopi gandhatopi āsayatopi okāsatopi paṭikkūlā. Manuññepi hi yāgupatte vā bhattapatte vā kesavaṇṇaṃ kiñci disvā ‘kesamissakamidaṃ, haratha na’nti jigucchanti. Evaṃ kesā vaṇṇato paṭikkūlā. Rattiṃ bhuñjantāpi kesasaṇṭhānaṃ akkavākaṃ vā makacivākaṃ vā chupitvāpi tatheva jigucchanti. Evaṃ saṇṭhānato paṭikkūlā.
对于此等头发及其相关颜色等部位的五重污秽别解说——头发以其名称和颜色皆为不净，聚集处、气味、根腐臭等亦为不净。人类常于食器或饭盂中见头发则嫌恶曰『此发为污秽，快拿去除吧』。头发的颜色由此而为不净。即使夜间进食，口中隐有嘴唇间或舌缝藏头发，依然令人厌恶。聚集处亦复如是不净。
Telamakkhanapupphadhūmādisaṅkhāravirahitānañca kesānaṃ gandho paramajeguccho hoti, tato jegucchataro aggimhi pakkhittānaṃ. Kesā hi vaṇṇasaṇṭhānato appaṭikkūlāpi siyuṃ, gandhena pana paṭikkūlāyeva. Yathā hi daharassa kumārassa vaccaṃ vaṇṇato haḷiddivaṇṇaṃ, saṇṭhānatopi haliddipiṇḍasaṇṭhānaṃ; saṅkhāraṭṭhāne chaḍḍitañca uddhumātakakāḷasunakhasarīraṃ vaṇṇato tālapakkavaṇṇaṃ, saṇṭhānato vaṭṭetvā vissaṭṭhamudiṅgasaṇṭhānaṃ, dāṭhāpissa sumanamakuḷasadisāti ubhayampi vaṇṇasaṇṭhānato siyā appaṭikkūlaṃ, gandhena pana paṭikkūlameva; evaṃ kesāpi siyuṃ vaṇṇasaṇṭhānato appaṭikkūlā, gandhena pana paṭikkūlā evāti.
头发不含油脂、蜜蜂酿造的花、烟尘等杂染不净的诸取蕴时，发的香气甚为浓烈；此后，所含香气较浓烈者，散布于火焰之间。头发虽然因其颜色层次而不甚雅观，但香气却相反，非常芬芳。譬如儿童的皮肤，其颜色呈黄色，如姜黄色；皮肤纹理亦如同姜黄根团。体内舍弃的内脏，如胆囊、肾脏、膀胱、脾脏等，呈棕褐色，纹理成螺旋形痕迹；牙齿的颜色虽不甚美观，但纹理却清晰、整齐。由此可知，头发颜色层次虽不美，香气却十分清净馥郁，这正是头发的特性。
Yathā pana asuciṭṭhāne gāmanissandena jātāni sūpeyyapaṇṇāni nāgarikamanussānaṃ jegucchāni honti aparibhogāni, evaṃ kesāpi pubbalohitamuttakarīsapittasemhādinissandena jātattā atijegucchāti idaṃ nesaṃ ‘āsayato’ pāṭikulyaṃ. Ime ca kesā nāma gūtharāsimhi uṭṭhitakaṇṇikaṃ viya ekattiṃsakoṭṭhāsarāsimhi jātā. Te susānasaṅkāraṭṭhānādīsu jātasākaṃ viya, parikhādīsu jātakamalakuvalayādipupphaṃ viya ca asuciṭṭhāne jātattā paramajegucchāti idaṃ tesaṃ ‘okāsato’ pāṭikkūlyaṃ.
譬如污秽之地，因村寨居民经常走动而生出污垢烂叶，不为文明人所用，极为恶臭；同样，头发因血气、湿热发炎、胆汁不净等不良因素而生，极其恶臭，此谓其『根源』的恶劣性。这些头发如杂乱聚集的尘屑，如同盛满积尘的尘堆形成的卑秽污垢。它们生于污秽之处，如污泥中的腐坏花叶，极度恶臭不堪，此谓它们的『依附』为肮脏难忍的恶臭。
Yathā ca kesānaṃ, evaṃ sabbakoṭṭhāsānaṃ vaṇṇasaṇṭhānagandhāsayokāsavasena pañcadhā paṭikkūlatā vavatthapetabbā. Vaṇṇasaṇṭhānadisokāsaparicchedavasena pana sabbepi visuṃ visuṃ vavatthapetabbā.
头发及所有头发聚集处的颜色层次、香气与恶臭的起因，根据它们的缘起依五种不同的恶臭而分别说明。因颜色层次而起的恶臭，根据其性质划分，头发及诸处都应分别以净与不净明细解释。
Tattha lomā tāva pakativaṇṇato na kesā viya asambhinnakāḷakā, kāḷapiṅgalā pana honti; saṇṭhānato onataggatālamūlasaṇṭhānā; disato dvīsu disāsu jātā; okāsato ṭhapetvā kesānaṃ patiṭṭhitokāsañca hatthapādatalāni ca yebhuyyena avasesasarīraveṭhanacamme jātā; paricchedato sarīraveṭhanacamme likkhāmattaṃ pavisitvā patiṭṭhitena heṭṭhā attano mūlatalena, upari ākāsena, tiriyaṃ aññamaññena paricchinnā. Dve lomā ekato natthi. Ayaṃ tesaṃ sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.
此中毛发乃至胡须，其颜色虽同头发，但未完全长成。一类为黑色与黄褐色，颜色偏黑的如黑檀木根部色，颜色偏黄者则几近枇杷叶色。毛发分布两侧，在皮肤表面，如树叶被风吹落片片分开。决定毛发依附之处的恶臭，乃附着于手足掌部皮肤，其中残留身体分泌物形成恶臭。身体表面因色泽变异及损伤，毛发分布处会有剥落与疏散；毛发根部到顶端、生长方向错杂，交错分布无二毛互连成片。此谓毛发的部分细节区分，其恶臭分别详尽。头发的恶臭亦如是分部结构。
Nakhāti vīsatiyā nakhapaṭṭānaṃ nāmaṃ. Te sabbepi vaṇṇato setā; saṇṭhānato macchasakalikasaṇṭhānā; disato pādanakhā heṭṭhimadisāya jātā, hatthanakhā uparimadisāyāti dvīsu disāsu jātā; okāsato aṅgulīnaṃ aggapiṭṭhesu patiṭṭhitā; paricchedato dvīsu disāsu aṅgulikoṭimaṃsehi, anto aṅgulipiṭṭhimaṃsena, bahi ceva agge ca ākāsena, tiriyaṃ aññamaññena paricchinnā. Dve nakhā ekato natthi. Ayaṃ nesaṃ sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.
指甲共二十二片，称为指甲版。全部皆呈白色；指甲根基为鱼鳞状结构。指甲生成于足部根基处及其下方两侧，手指甲位于相对的上侧共两侧。指甲依附于指头脚甲根部。其边界由两侧的指肉分隔，内侧为指头的肉质，外侧以空气为隔，相互交错分布。二枚指甲不能完全连合。此为指甲的部分细节区分，其恶臭与头发部分同理。
Dantāti paripuṇṇadantassa dvattiṃsa dantaṭṭhikāni. Tepi vaṇṇato setā; saṇṭhānato anekasaṇṭhānā. Tesañhi heṭṭhimāya tāva dantapāḷiyā majjhe cattāro dantā mattikāpiṇḍe paṭipāṭiyā ṭhapitaalābubījasaṇṭhānā. Tesaṃ ubhosu passesu ekeko ekamūlako ekakoṭiko mallikamakuḷasaṇṭhāno. Tato ekeko dvimūlako dvikoṭiko yānakaupatthambhanikasaṇṭhāno. Tato dve dve timūlā tikoṭikā. Tato dve dve catumūlā catukoṭikāti. Uparimapāḷiyāpi eseva nayo . Disato uparimadisāya jātā. Okāsato dvīsu hanukaṭṭhikesu patiṭṭhitā. Paricchedato heṭṭhā hanukaṭṭhike patiṭṭhitena attano mūlatalena, upari ākāsena, tiriyaṃ aññamaññena paricchinnā. Dve dantā ekato natthi. Ayaṃ nesaṃ sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.
牙齿共三十二颗，均为完整牙齿。色泽皆为白色；根基由多种结构组成。牙根部下方有上下四颗牙齿，排列如粟米颗粒，邻接于颧骨、颊部及牙龈之间。两侧根部各有一株模样结构，呈蔓藤状附着。然后各自分成两个根、两个水平区，支持牙齿的固定；又分两两个、三个根，三个区域，继而两个两个四个根、四个区域。牙齿朝向上方的根部亦如是，生长于上侧。牙齿附着于上下两根横骨间。其边界由下部横骨固定，并由根部、顶部空间及相互交错区域组成。二颗牙齿不能完全相连。此为牙齿的部分细节区分，其恶臭与头发部分同理。
Tacoti sakalasarīraṃ veṭhetvā ṭhitacammaṃ. Tassa upari kāḷasāmapītādivaṇṇā chavi nāma, yā sakalasarīratopi saṅkaḍḍhiyamānā badaraṭṭhimattā hoti. Taco pana vaṇṇato setoyeva. So cassa setabhāvo aggijālābhighātapaharaṇapahārādīhi viddhaṃsitāya chaviyā pākaṭo hoti. Saṇṭhānato sarīrasaṇṭhānova hoti. Ayamettha saṅkhepo.
所谓『皮肤』者，是指覆盖于全身的立体性表皮。其上具有青黑及黄色斑纹色彩，此色彩即是皮肤整体堆积后，呈现出水肿肿胀状态的颜色。皮肤之色本显洁白，肤色因受火网（热邪）的炙烤与外力损害而破损，故其颜色明显异常。皮肤从整体结构来说，如同身体的外壳，故此说法仅为略述。
Vitthārato pana pādaṅgulittaco kosakārakakosasaṇṭhāno. Piṭṭhipādattaco puṭabandhaupāhanasaṇṭhāno. Jaṅghattaco bhattapuṭakatālapaṇṇasaṇṭhāno. Ūruttaco taṇḍulabharitadīghatthavikasaṇṭhāno. Ānisadattaco udakapūritapaṭaparissāvanasaṇṭhāno. Piṭṭhittaco phalakonaddhacammasaṇṭhāno. Kucchittaco vīṇādoṇikonaddhacammasaṇṭhāno. Urattaco yebhuyyena caturassasaṇṭhāno. Ubhayabāhuttaco tūṇīronaddhacammasaṇṭhāno. Piṭṭhihatthattaco khurakosakasaṇṭhāno, phaṇakatthavikasaṇṭhāno vā. Hatthaṅgulittaco kuñcikākosakasaṇṭhāno. Gīvattaco galakañcukasaṇṭhāno. Mukhattaco chiddāvacchiddo kīṭakulāvakasaṇṭhāno. Sīsattaco pattatthavikasaṇṭhānoti.
具体到脚趾皮肤，为覆盖脚趾骨关节的皮肤组织。脚掌皮肤为覆盖掌骨的皮肤组织。小腿部的皮肤，覆盖胫骨、胫骨膜及皮肤皮瓣。大腿部的皮肤，覆盖稻谷重载处的较长肌肉与韧带。腰部皮肤，有水分充盈，覆盖腰间区域的皮肤。背部皮肤，覆盖背骨棘突部的皮肤。尾部皮肤，覆盖琴弦样细骨部位的皮肤。筋膜皮肤，多覆四肢骨骼。两臂皮肤，覆盖三节骨的皮肤。前臂皮肤，为覆盖蹄骨和掌骨及中间区域的皮肤。手指皮肤，覆盖紧密的骨节。喉部皮肤，覆盖颈部锁骨处的皮肤。面部皮肤，由于活动频繁，如昆虫一般细微脉络遍布。头部皮肤，覆盖头骨的组织等。
Tacapariggaṇhakena ca yogāvacarena uttaroṭṭhato paṭṭhāya upari mukhaṃ ñāṇaṃ pesetvā paṭhamaṃ tāva mukhaṃ pariyonandhitvā ṭhitacammaṃ vavatthapetabbaṃ. Tato nalāṭaṭṭhicammaṃ. Tato thavikāya pakkhittapattassa ca thavikāya ca antarena hatthamiva sīsaṭṭhikassa ca sīsacammassa ca antarena ñāṇaṃ pesetvā aṭṭhikena saddhiṃ cammassa ekābaddhabhāvaṃ viyojentena sīsacammaṃ vavatthapetabbaṃ. Tato khandhacammaṃ. Tato anulomena paṭilomena ca dakkhiṇahatthacammaṃ. Atha teneva nayena vāmahatthacammaṃ. Tato piṭṭhicammaṃ. Taṃ taṃ vavatthapetvā anulomena ca paṭilomena ca dakkhiṇapādacammaṃ. Atha teneva nayena vāmapādacammaṃ. Tato anukkameneva vatthiudarahadayagīvacammāni vavatthapetabbāni. Atha gīvācammānantaraṃ heṭṭhimahanucammaṃ vavatthapetvā adharoṭṭhapariyosānaṃ pāpetvā niṭṭhapetabbaṃ. Evaṃ oḷārikoḷārikaṃ pariggaṇhantassa sukhumampi pākaṭaṃ hoti.
承担皮肤功能者，即肌肉与筋膜的协同作用，由上而下观察，首重面部及颈部皮肤的意义，最初应当详细阐述面部皮肤的结构和功能。其次是额头及眼眶两个眼窝间的皮肤。接着是眉骨与头骨间及头皮相连的皮肤。随后为身体躯干的皮肤。再由下至上观察双手的皮肤，先是右手皮肤，再是左手皮肤。继而是脚掌皮肤，先右足后左足。最后，是遍布腹部、胸腔、心脏及喉咙表面的皮肤。如此细致观察，逐一说明，有助于理解整体与局部皮肤的配合关系，且表里一体，细致又明确。
Disato dvīsu disāsu jāto. Okāsato sakalasarīraṃ pariyonandhitvā ṭhito. Paricchedato heṭṭhā patiṭṭhitatalena, upari ākāsena paricchinno. Ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.
皮肤呈现为两面出现在方向上。面向外侧时，如身躯全体皮肤包覆呈正立状态。面向内部，其断面于下方以坚实密实的结构为基础，向上则被空气所夹持遮盖。此亦为组成部分间的分段划分。部分间关系，则如头发间分布的差异一样分别排列。
Maṃsanti nava maṃsapesisatāni. Taṃ sabbampi vaṇṇato rattaṃ kiṃsukapupphasadisaṃ; saṇṭhānato jaṅghapiṇḍikamaṃsaṃ tālapaṇṇapuṭabhattasaṇṭhānaṃ, ūrumaṃsaṃ nisadapotakasaṇṭhānaṃ, ānisadamaṃsaṃ uddhanakoṭisaṇṭhānaṃ, piṭṭhimaṃsaṃ tālaguḷapaṭalasaṇṭhānaṃ, phāsukadvayamaṃsaṃ potthalikāya kucchiyaṃ tanumattikālepanasaṇṭhānaṃ, thanamaṃsaṃ vaṭṭetvā avakkhittamattikāpiṇḍasaṇṭhānaṃ, bāhudvayamaṃsaṃ diguṇaṃ katvā ṭhapitaniccammamahāmūsikasaṇṭhānaṃ. Evaṃ oḷārikoḷārikaṃ maṃsaṃ pariggaṇhantassa sukhumampi pākaṭaṃ hoti. Disato dvīsu disāsu jātaṃ. Okāsato sādhikāni tīṇi aṭṭhisatāni anulimpetvā ṭhitaṃ. Paricchedato heṭṭhā aṭṭhisaṅghāte patiṭṭhitatalena, upari tacena, tiriyaṃ aññamaññena paricchinnaṃ. Ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisova.
肉体含有九种肌肉膜组织。其色泽整体红润，如红莲花瓣般鲜艳；结构上，小腿处为胫骨肌肉及腱膜之结合，小腿肌肉为膝盖筋膜及三角肌结合体，大腿肌肉包含依附如稻谷负重的长肌肉，大腿下方为覆盖树叶形状之肌肉膜，胸腹部为两层薄膜的结合体，腹部附着肌肉如琴弦细线而结实，胸部覆盖部分紧密交织的肌肉层，手臂内侧经过细密组织与两层肌肉贴合，形似自然缠绕状。如此通过细致观察筋肉膜组织结构，呈现出整体之活力与正常分布。该结构从整体方向以两面展开，内部位于较低处，而外部以皮肤及毛发错落排列，部分彼此覆盖。部分间差异与头发分布相似。
‘Nhārū’ti nava nhārusatāni. Vaṇṇato sabbepi nhārū setā; saṇṭhānato nānāsaṇṭhānā. Etesu hi gīvāya uparibhāgato paṭṭhāya pañca mahānhārū sarīraṃ vinaddhamānā hadayassa purimapassena otiṇṇā, pañca pacchimapassena, pañca dakkhiṇapassena, pañca vāmapassena, dakkhiṇahatthaṃ vinaddhamānāpi hatthassa purimapassena pañca, pacchimapassena pañca, tathā vāmahatthaṃ vinaddhamānāpi. Dakkhiṇapādaṃ vinaddhamānāpi pādassa purimapassena pañca, pacchimapassena pañca, tathā vāmapādaṃ vinaddhamānāpīti. Evaṃ sarīradhārakā nāma saṭṭhi mahānhārū kāyaṃ vinaddhamānā otiṇṇā, ye kaṇḍarātipi vuccanti. Te sabbepi kandalamakuḷasaṇṭhānā.
所谓『肌腱』者，有九种不同的肌腱组织。整体颜色白净洁白，结构上则为各式结合物。此中于喉部上方，分别从前、后、右、左各有五条大型肌腱穿过身体；手部向下可见同样分为五条肌腱贯穿，分别位于掌前后方向；脚部相似，有五条肌腱自前至后穿过。此乃承载身体之长肌腱，有六十余条贯通，称为各部『筋膜带』。这些称为筋膜带内部，又称为『肌膜结节』，其内部均为紧密交织之肌腱网络。
Aññe pana taṃ taṃ padesaṃ ajjhottharitvā ṭhitā tato sukhumatarā suttarajjukasaṇṭhānā. Aññe tato sukhumatarā pūtilatāsaṇṭhānā. Aññe tato sukhumatarā mahāvīṇātantisaṇṭhānā. Aññe thūlasuttakasaṇṭhānā. Hatthapādapiṭṭhiyaṃ nhārū sakuṇapādasaṇṭhānā. Sīsanhārū dārakānaṃ sīsajālakasaṇṭhānā. Piṭṭhinhārū ātape pasāritaallajālasaṇṭhānā. Avasesā taṃtaṃaṅgapaccaṅgānugatā nhārū sarīre paṭimukkajālakañcukasaṇṭhānā. Disato dvīsu disāsu jātā. Okāsato sakalasarīre aṭṭhīni ābandhitvā ṭhitā. Paricchedato heṭṭhā tiṇṇaṃ aṭṭhisatānaṃ upari patiṭṭhitatalehi, upari maṃsacammāni āhacca ṭhitapadesehi, tiriyaṃ aññamaññena paricchinnā. Ayaṃ nesaṃ sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.
另外，有些地方由较粗大的筋韧纤维聚结而成，有些则由较细密的纤维结合。另有些则由非常细微的筋束构成。还有的则是较粗大的丝状束。有些是动物皮肤上的筋络，还有的好似鸟类爪足的筋脉。头部的筋络如儿童头顶的织网筋束，背部的筋络如展开的遮盖网纹筋束。余下的筋脉贯穿身体各部分，紧随四肢，是编织成网状的筋膜结构。它们从身体的两侧产生，在全身范围内环绕骨骼而立。整体上呈分段排列，在下面是三百多根骨骼的支承之地，上面覆盖着皮肉，从不同方向交织编织。这即是这些筋络的整体区划。至于非全面分布的部分，则如同毛发的不整齐分布。
Aṭṭhīti ṭhapetvā dvattiṃsa dantaṭṭhīni avasesāni catusaṭṭhi hatthaṭṭhīni, catusaṭṭhi pādaṭṭhīni, catusaṭṭhi maṃsanissitāni muduaṭṭhīni, dve paṇhikaṭṭhīni, ekekasmiṃ pāde dve gopphakaṭṭhīni, dve jaṅghaṭṭhīni, dve jaṇṇukaṭṭhīni, dve ūruṭṭhīni, dve kaṭiṭṭhīni, aṭṭhārasa piṭṭhikaṇṭakaṭṭhīni, catuvīsati phāsukaṭṭhīni, cuddasa uraṭṭhīni, ekaṃ hadayaṭṭhi, dve akkhakaṭṭhīni, dve koṭṭhaṭṭhīni, dve bāhaṭṭhīni, dve dve aggabāhaṭṭhīni, satta gīvaṭṭhīni, dve hanukaṭṭhīni, ekaṃ nāsikaṭṭhi, dve akkhiṭṭhīni, dve kaṇṇaṭṭhīni, ekaṃ nalāṭaṭṭhi, ekaṃ muddhaṭṭhi, nava sīsakapālaṭṭhīnīti evaṃ timattāni aṭṭhisatāni.
固定成八十根的牙骨架余下部分有三十二根，有四十根手骨，四十根足骨，四十根附着于肉体的骨小片，二根是肘骨，单腿上有两根踝骨，两根胫骨，两根腓骨，两根大腿骨，两根髋骨，十八根背部骨块，二十四根肋骨，十五根胸椎，单个心椎，两根眼眶骨，两根胸骨，两根肋骨，两根双肩骨，七根舌骨，两根膝骨，一根鼻骨，两根眼骨，两根耳骨，一根额骨，一根眉骨，九根头颅骨块。如是这些粗略计数即为约三百根骨骼。
Tāni sabbānipi vaṇṇato setāni, saṇṭhānato nānāsaṇṭhānāni. Tattha hi aggapādaṅguliṭṭhīni katakabījasaṇṭhānāni. Tadanantarāni majjhapabbaṭṭhīni panasaṭṭhisaṇṭhānāni. Mūlapabbaṭṭhīni paṇavasaṇṭhānāni. Piṭṭhipādaṭṭhīni koṭṭhitakandalakandarāsisaṇṭhānāni. Paṇhikaṭṭhi ekaṭṭhitālaphalabījasaṇṭhānaṃ. Gopphakaṭṭhīni bandhakīḷāgoḷakasaṇṭhānāni. Jaṅghaṭṭhīnaṃ gopphakaṭṭhīsu patiṭṭhitaṭṭhānaṃ anapanītatacasindikaḷīrasaṇṭhānaṃ. Khuddakajaṅghaṭṭhikaṃ dhanukadaṇḍasaṇṭhānaṃ, mahantaṃ milātasappapiṭṭhisaṇṭhānaṃ. Jaṇṇukaṭṭhi ekato parikkhīṇapheṇakasaṇṭhānaṃ.
这些骨骼全部颜色为白，各由不同类型的骨节连接。其中脚趾骨由带有杯状骨头的关节连接，跖骨中部骨节呈杖状附着，跟骨与踝骨由钾状骨头连接。肘骨与手腕骨由环状骨头连接。胫骨上的骨节中有软骨节相接。小胫骨部分连接弓形棒状骨。大腿骨则连接坚硬的肉质骨块。膝盖骨附着于坚韧的韧带上。膝骨两处结合成一体，形成瓶状软骨接合。胸骨部分连接颈状骨头。肩骨与肩胛骨之间由多层骨头排列，内侧部分有折叠的骨板，外侧则形成圆环状结构。骨节之间有刺状的连接，共有二十四根肋骨。肋骨中既有不完整的旧骨，也有完整的新骨。整体为鸟类展翅骨架形态。
Tattha jaṅghaṭṭhikassa patiṭṭhitaṭṭhānaṃ atikhiṇaggagosiṅgasaṇṭhānaṃ. Ūruṭṭhi duttacchitavāsipharasudaṇḍakasaṇṭhānaṃ. Tassa kaṭiṭṭhimhi patiṭṭhitaṭṭhānaṃ kīḷāgoḷakasaṇṭhānaṃ. Tena kaṭiṭṭhino patiṭṭhitaṭṭhānaṃ aggacchinnamahāpunnāgaphalasaṇṭhānaṃ. Kaṭiṭṭhīni dvepi ekābaddhāni hutvā kumbhakārakauddhanasaṇṭhānāni, pāṭiyekkaṃ kammārakūṭayottakasaṇṭhānāni. Koṭiyaṃ ṭhitaānisadaṭṭhi adhomukhaṃ katvā gahitasappaphaṇasaṇṭhānaṃ sattasu ṭhānesu chiddāvachiddaṃ. Piṭṭhikaṇṭakaṭṭhīni abbhantarato uparūpari ṭhapitasīsakapaṭṭaveṭhakasaṇṭhānāni, bāhirato vaṭṭanāvaḷisaṇṭhānāni. Tesaṃ antarantarā kakacadantasadisā dve tayo kaṇṭakā honti. Catuvīsatiyā phāsukaṭṭhīsu aparipuṇṇāni aparipuṇṇāsitasaṇṭhānāni, paripuṇṇāni paripuṇṇāsitasaṇṭhānāni. Sabbānipi odātakukkuṭassa pasāritapakkhasaṇṭhānāni.
其中胫骨结构附着位置连接趾骨的骨节。大腿骨连接部分有两片长形柱骨。髋骨中连接处为环形骨节。此环形骨连接处附着大型坚硬骨壳如大青蛇果实一般。两块髋骨合二为一，形成壶形坚硬的骨架，附着于工匠加工梁上。肋骨加入十二根向下开口按压的骨块，形成紧密且牢固的网状组织。背部骨块由内向上排列，有青铜材质的板块覆盖，外侧排列着圆柱形环状骨节。两者之间有三种尖刺结构。二十四根肋骨中不完整和完整的节段并存。全部由丰满如公鸡冠羽状的骨连接。
Cuddasa uraṭṭhīni jiṇṇasandamānikapañjarasaṇṭhānāni. Hadayaṭṭhi dabbiphaṇasaṇṭhānaṃ. Akkhakaṭṭhīni khuddakalohavāsidaṇḍasaṇṭhānāni. Koṭṭhaṭṭhīni ekato parikkhīṇasīhaḷakudālasaṇṭhānāni. Bāhuṭṭhīni ādāsadaṇḍakasaṇṭhānāni. Aggabāhuṭṭhīni yamakatālakandasaṇṭhānāni. Maṇibandhaṭṭhīni ekato allīyāpetvā ṭhapitasīsakapaṭṭaveṭhakasaṇṭhānāni. Piṭṭhihatthaṭṭhīni koṭṭitakandalakandarāsisaṇṭhānāni. Hatthaṅgulīsu mūlapabbaṭṭhīni paṇavasaṇṭhānāni; majjhapabbaṭṭhīni aparipuṇṇapanasaṭṭhisaṇṭhānāni; aggapabbaṭṭhīni katakabījasaṇṭhānāni. Satta gīvaṭṭhīni daṇḍena vijjhitvā paṭipāṭiyā ṭhapitavaṃsakaḷīracakkalikasaṇṭhānāni. Heṭṭhimahanukaṭṭhi kammārānaṃ ayokūṭayottakasaṇṭhānaṃ, uparimaṃ avalekhanasatthakasaṇṭhānaṃ.
十五根胸椎骨连接位置附着老化坚硬的弹簧状骨节。心椎附着蜂窝状骨块。眼眶骨连接细小坚韧的金属质棒骨。胸骨一侧带有退化狮子尾状骨片。手骨连接相互有钉形棒状结构。双肩骨上有交错形台菊花状骨节。手腕骨由环状结构及尖端刺骨结节连接。手指骨附着根部骨节中有柔软骨质柱，中央骨节有不完整肋骨连接，前端骨节连接杯形骨节。七根舌骨用棒状骨连接成序列。膝骨部分被绳索牢固捆绑，排列成可旋转链铠结构。大腿骨附有工匠制作的箭头装饰骨块，背臂骨连接肋骨及带刺的平台骨节。小腿骨连接点有工匠制造的非对称柄骨，前端附有覆盖骨饰。
Akkhikūpanāsākūpaṭṭhīni apanītamiñjataruṇatālaṭṭhisaṇṭhānāni. Nalāṭaṭṭhi adhomukhaṭhapitasaṅkhathālakakapālasaṇṭhānaṃ. Kaṇṇacūḷikaṭṭhīni nhāpitakhurakosakasaṇṭhānāni. Nalāṭakaṇṇacūḷikānaṃ upari paṭṭabandhanokāse aṭṭhi saṅkuṭitaghaṭapuṇṇapaṭalakhaṇḍasaṇṭhānaṃ. Muddhaṭṭhi mukhacchinnavaṅkanāḷikerasaṇṭhānaṃ. Sīsaṭṭhīni sibbetvā ṭhapitajajjaralābukaṭāhasaṇṭhānāni.
眼骨突出部分成盖骨片，悬挂着细长绳索状的韧带。额骨位置附着向下张开的三角形骨板，多为纹路清晰的坚硬骨质。耳轮骨由覆盖的质地致密的骨片组成。额骨与耳轮骨之间有骨质闭合带，形成紧凑的骨质区块。眉骨由面部骨片包覆，结构成弯曲的狭窄通道。头骨骨块分成若干部分，内镶嵌有砂石状矿物质，骨面粗糙，分布如裂纹般细腻。
Disato dvīsu disāsu jātāni. Okāsato avisesena sakalasarīre ṭhitāni. Visesena panettha sīsaṭṭhīni gīvaṭṭhīsu patiṭṭhitāni, gīvaṭṭhīni piṭṭhikaṇṭakaṭṭhīsu, piṭṭhikaṇṭakaṭṭhīni kaṭiṭṭhīsu, kaṭiṭṭhīni ūruṭṭhīsu, ūruṭṭhīni jaṇṇukaṭṭhīsu, jaṇṇukaṭṭhīni jaṅghaṭṭhīsu, jaṅghaṭṭhīni gopphakaṭṭhīsu, gopphakaṭṭhīni piṭṭhipādaṭṭhīsu patiṭṭhitāni. Paricchedato anto aṭṭhimiñjena, upari maṃsena, agge mūle ca aññamaññena paricchinnāni. Ayaṃ nesaṃ sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisova.
两侧各生有骨。整体上来看，骨骼均匀地立于全身。特别是此处，头骨稳固地立于舌骨上，舌骨又立于胸骨，胸骨立于肋骨，肋骨连于腰骨，腰骨连着大腿骨，大腿骨连至膝骨，膝骨连至胫骨，胫骨连至足骨。骨的分节边缘，用骨膜和肌肉相互区隔，上面包裹着肌肉，基部则互相分隔。此即称为骨骼整体部分，分部则如发际相似细分。
Aṭṭhimiñjanti tesaṃ tesaṃ aṭṭhīnaṃ abbhantaragataṃ miñjaṃ. Taṃ vaṇṇato setaṃ. Saṇṭhānato mahantamahantānaṃ aṭṭhīnaṃ abbhantaragataṃ veḷunāḷiyaṃ pakkhittaseditamahāvettaggasaṇṭhānaṃ, khuddānukhuddakānaṃ abbhantaragataṃ veḷuyaṭṭhipabbesu pakkhittaseditatanuvettaggasaṇṭhānaṃ. Disato dvīsu disāsu jātaṃ. Okāsato aṭṭhīnaṃ abbhantare patiṭṭhitaṃ. Paricchedato aṭṭhīnaṃ abbhantaratalehi paricchinnaṃ. Ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisova.
骨膜者，为各骨内部所包覆的膜。该膜颜色洁白。从结构上看，为大型细骨中的细纤维组成，大型骨连接处具大而厚的纤维束，小骨处则具较细小的纤维束。骨膜生于两侧。骨膜体居骨内部。骨的分节由内部骨膜相隔。此即称为骨骼整体部分，分部则如发际相似区分。
Vakkanti ekabandhanā dve maṃsapiṇḍā. Taṃ vaṇṇato mandarattaṃ pāḷibhaddakaṭṭhivaṇṇaṃ. Saṇṭhānato dārakānaṃ yamakakīḷāgoḷakasaṇṭhānaṃ, ekavaṇṭapaṭibaddhaambaphaladvayasaṇṭhānaṃ vā. Disato uparimāya disāya jātaṃ. Okāsato galavāṭakā nikkhantena ekamūlena thokaṃ gantvā dvidhā bhinnena thūlanhārunā vinibaddhaṃ hutvā hadayamaṃsaṃ parikkhipitvā ṭhitaṃ. Paricchedato vakkaṃ vakkabhāgena paricchinnaṃ. Ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisova.
韧带系两块肉块之间的连接组织。韧带颜色呈淡红色，犹如巴利文中‘baddha’（绑缚）之色。结构上则为儿童长骨间的双侧环状结构，或由一条带束连结的双核结构。韧带生于身体上侧。韧带依附于颈椎棘突，由一根根茎状韧带分成两束，牢牢缠绕，纵横交错，张开心脏周围肉块，立于其中。韧带分节由韧带自身分部间隔。此即称为骨骼整体部分，分部如发际相似区分。
Hadayanti hadayamaṃsaṃ. Taṃ vaṇṇato rattaṃ padumapattapiṭṭhivaṇṇaṃ. Saṇṭhānato bāhirapattāni apanetvā adhomukhaṭhapitapadumamakuḷasaṇṭhānaṃ. Bahi maṭṭhaṃ; anto kosātakīphalassa abbhantarasadisaṃ. Paññavantānaṃ thokaṃ vikasitaṃ, mandapaññānaṃ makuḷitameva. Anto cassa punnāgaṭṭhipatiṭṭhānamatto āvāṭako hoti, yattha aḍḍhapasatamattaṃ lohitaṃ saṇṭhāti; yaṃ nissāya manodhātu manoviññāṇadhātu ca vattanti. Taṃ panetaṃ rāgacaritassa rattaṃ hoti, dosacaritassa kāḷakaṃ, mohacaritassa maṃsadhovanudakasadisaṃ, vitakkacaritassa kulatthayūsavaṇṇaṃ, saddhācaritassa kaṇikārapupphavaṇṇaṃ, paññācaritassa acchaṃ vippasannaṃ anāvilaṃ paṇḍaraṃ parisuddhaṃ niddhotajātimaṇi viya jutimantaṃ khāyati. Disato uparimāya disāya jātaṃ. Okāsato sarīrabbhantare dvinnaṃ thanānaṃ majjhe patiṭṭhitaṃ. Paricchedato hadayaṃ hadayabhāgena paricchinnaṃ. Ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisova.
心肌即心脏的肌肉组织。颜色为鲜血红，犹如莲花瓣色。结构上，其外层为腹膜所覆盖，面向下方，贴附于莲花瓣形状的肌肉结节。其外层为筋膜，内层则为心肌组织。聪慧之人的心有扩展，愚者心则如肌肉结节。内部仅为心包膜的部位环绕，埋伏着一团形如莲花的血团，称为“血块”；此血团依赖心识、心识之境存在。心肉呈红染色，为贪欲行为之色；嗔恨行为呈黑色；痴迷行为似肉与水的混合色；妄想行为色如腐烂瓜秧；信心行为显现花苞黄色；智慧行为清净、透亮，如未经打磨的珠宝，发光辉煌。心肌生于身体上侧，位于躯干两个部位中间。心肉分节由心脏部分区隔。此即称为骨骼整体部分，分部如发际相似区分。
Yakananti yamakamaṃsapaṭalaṃ. Taṃ vaṇṇato rattapaṇḍukadhātukaṃ, nātirattakumudassa pattapiṭṭhivaṇṇaṃ. Saṇṭhānato mūle ekaṃ, agge yamakaṃ koviḷārapattasaṇṭhānaṃ . Tañca dandhānaṃ ekameva hoti mahantaṃ, paññavantānaṃ dve vā tīṇi vā khuddakāni. Disato uparimadisāya jātaṃ. Okāsato dvinnaṃ thanānaṃ abbhantare dakkhiṇapassaṃ nissāya ṭhitaṃ. Paricchedato yakanaṃ yakanabhāgena paricchinnaṃ. Ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisova.
腱为肌肉之双侧皮带。其颜色似血斑及珠玉光泽，非纯红，带花瓣底色。结构上，一个腱生于基部，一端为双侧的带束结构。腱条为一根大腱，聪慧之人拥有两根或三根小腱。腱生于身体上侧。腱置于躯干内双部之间，依赖于右侧位置。腱分节由腱自身部分区隔。此即称为骨骼整体部分，分部如发际相似区分。
Kilomakanti paṭicchannāpaṭicchannabhedato duvidhaṃ pariyonahanamaṃsaṃ. Taṃ duvidhampi vaṇṇato setaṃ, dukūlapilotikavaṇṇaṃ. Saṇṭhānato attano okāsasaṇṭhānaṃ. Disato paṭicchannakilomakaṃ uparimāya disāya jātaṃ. Itaraṃ dvīsu disāsu jātaṃ. Okāsato paṭicchannakilomakaṃ hadayañca vakkañca paṭicchādetvā ṭhitaṃ. Apaṭicchannakilomakaṃ sakalasarīre cammassa heṭṭhato maṃsaṃ pariyonaddhitvā ṭhitaṃ. Paricchedato heṭṭhā maṃsena, upari cammena, tiriyaṃ kilomakabhāgena paricchinnaṃ. Ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisova.
筋膜指因覆盖与不覆盖的不同形成的双重肌肉包膜。其颜色两种皆为洁白，带有淡青色调。结构上，筋膜组成于其附着处。从身体背面覆盖筋膜生于身体上侧；另有两个侧面生起。筋膜覆盖心脏和腱部位，形成包裹之形。暴露的筋膜贴于全身皮下，肌肉被紧密围绕。筋膜之分节以内层肌肉、外层筋膜及横向筋膜部分区分。此即称为骨骼整体部分，分部如发际相似区分。
Pihakanti udarajivhāmaṃsaṃ. Taṃ vaṇṇato nīlaṃ nigguṇḍikapupphavaṇṇaṃ. Saṇṭhānato sattaṅgulappamāṇaṃ abandhanaṃ kāḷavacchakajivhāsaṇṭhānaṃ. Disato uparimāya disāya jātaṃ. Okāsato hadayassa vāmapasse udarapaṭalassa matthakapassaṃ nissāya ṭhitaṃ, yasmiṃ paharaṇappahārena bahi nikkhante sattānaṃ jīvitakkhayo hoti. Paricchedato pihakabhāgena paricchinnaṃ. Ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisova.
边际者指腹部与舌头的肉。其颜色为蓝黑，似未开花的香花。结构上约有七指宽，系以黑色轮状舌肉结构。形态为上方有方向标记。位置依托于心脏左边腹部正中的腹板部位，此处为生命消亡之所，当伤害或放弃此处即发生众生的生命断绝。此处切割时从边际部分割断即是「边际分割」。属于整体分割中的部分分割。与非部分分割相对，犹如头发分布一样。
Papphāsanti dvattiṃsamaṃsakhaṇḍappabhedaṃ papphāsamaṃsaṃ. Taṃ vaṇṇato rattaṃ nātipakkaudumbaraphalavaṇṇaṃ. Saṇṭhānato visamacchinnabahalapūvakhaṇḍasaṇṭhānaṃ. Abbhantare asitapītānaṃ abhāve uggatena kammajatejusmanā abbhāhatattā saṅkhāditapalālapiṇḍamiva nirasaṃ nirojaṃ. Disato uparimāya disāya jātaṃ. Okāsato sarīrabbhantare dvinnaṃ thanānamantare hadayañca yakanañca paṭicchādetvā olambantaṃ ṭhitaṃ. Paricchedato phapphāsabhāgena paricchinnaṃ. Ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisova.
跳动指二十三段断裂且分开的跳动肉体。其颜色为鲜红，像过熟的无花果果实。结构不规则，断裂区块众多且连接稀疏。内部无黑黄色者，故其产生机械力量时表现为光洁明亮如无瑕玷的红宝石团块。形状为上方方向标记。位置依托于体内，两处间连结，覆于心脏及肠道。止于结节处，如同悬挂。此处切割以跳动部位分割。属于整体分割中的部分分割。与非部分分割相对，犹如头发分布一样。
Antanti purisassa dvattiṃsa hatthā, itthiyā aṭṭhavīsatihatthā ekavīsatiyā ṭhānesu obhaggā antavaṭṭi. Tadetaṃ vaṇṇato setaṃ sakkharasudhāvaṇṇaṃ . Saṇṭhānato lohitadoṇiyaṃ ābhujitvā ṭhapitasīsacchinnasappasaṇṭhānaṃ. Disato dvīsu disāsu jātaṃ. Okāsato upari galavāṭake heṭṭhā ca karīsamagge vinibandhattā galavāṭakakarīsamaggapariyante sarīrabbhantare ṭhitaṃ. Paricchedato antabhāgena paricchinnaṃ. Ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisova.
终端者指男子为二十三掌，女子为二十八掌，共计二十一处位置的末端。其颜色为白色，似糖蜜浆液。结构为血液连结，断裂末端断开，组织紧密无缝。形状为两个方向处。位置依托于上方脊柱与下方肠道通路之间，环绕脊柱血管通道，位于身体内部。此处切割即为终端部分切割。属于整体分割中的部分分割。与非部分分割相对，犹如头发分布一样。
Antaguṇanti antabhogaṭṭhānesu bandhanaṃ. Taṃ vaṇṇato setaṃ dakasītalikamūlavaṇṇaṃ. Saṇṭhānato dakasītalikamūlasaṇṭhānameva. Disato dvīsu disāsu jātaṃ. Okāsato kudāḷapharasukammādīni karontānaṃ yantākaḍḍhanakāle yantasuttamiva, yantaphalakāni antabhoge ekato agaḷante ābandhitvā pādapuñchanarajjumaṇḍalakassa antarā taṃ sibbetvā ṭhitarajjukā viya ekavīsatiyā ṭhānesu antabhogānaṃ antarā ṭhitaṃ. Paricchedato antaguṇabhāgena paricchinnaṃ. Ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisova.
附着部者指附着于内部器官的绳索状结构。其颜色为白色，似手杖基部颜色。结构紧密，仅为手杖基部之连接。形状在两个方向。位置依托于手杖等工具，用于绑缚时，如绑带包裹般固定，附着于脚跟环绕区域，犹如绳索连接二十一处分布。此处切割即为附着部分的切割。属于整体分割中的部分分割。与非部分分割相对，犹如头发分布一样。
Udariyanti udare bhavaṃ asitapitakhāyitasāyitaṃ. Taṃ vaṇṇato ajjhohaṭāhāravaṇṇaṃ. Saṇṭhānato parissāvane sithilabandhataṇḍulasaṇṭhānaṃ. Disato uparimāya disāya jātaṃ. Okāsato udare ṭhitaṃ. Udaraṃ nāma ubhato nippīḷiyamānassa allasāṭakassa majjhe sañjātaphoṭakasadisaṃ antapaṭalaṃ; bahi maṭṭhaṃ, anto maṃsakasambukapaliveṭhanakiliṭṭhapāvārakapupphakasadisaṃ, kuthitapanasatacassa abbhantarasadisantipi vattuṃ vaṭṭati; yattha takkoṭakā, gaṇḍuppādakā, tālahīrakā, sūcimukhakā, paṭatantasuttakā iccevamādidvattiṃsakulappabhedā kimayo ākulabyākulā saṇḍasaṇḍacārino hutvā nivasanti; ye pānabhojanādimhi avijjamāne ullaṅghitvā viravantā hadayamaṃsaṃ abhihananti, pānabhojanādiajjhoharaṇavelāya ca uddhaṃmukhā hutvā paṭhamajjhohaṭe dve tayo ālope turitaturitā vilumpanti; yaṃ tesaṃ kimīnaṃ sūtigharaṃ, vaccakuṭi, gilānasālā, susānañca hoti.
腹内者指腹中之生机，呈棕黄至灰色。其颜色为深黑褐色。结构为散乱不密的软米粒状，遍布腹内。形状为上方方向。位置依托于腹中。所谓腹者为双方面受压变形的柔软腹膜层，其中间有许多裂缝，似裂口花瓣，各色杂陈，分布错乱，故形态多样且不稳定，出现各种震荡与流动。其内有许多因饮食缺乏智慧而破坏心脏筋肉的众生，饮食暴露时会使局部出现快速病变，有者出现感染、腐烂、肿胀，形成多种病兆。此处似是诸生受苦之所，犹如病屋、毒房、腐败所。
Yattha seyyathāpi nāma caṇḍālagāmadvāre candanikāya nidāghasamaye thūlaphusitake deve vassante udakena vuyhamānaṃ muttakarīsacammaaṭṭhinhārukhaṇḍakheḷasiṅghāṇikalohitappabhuti nānākuṇapajātaṃ nipatitvā kaddamodakāluḷitaṃ dvīhatīhaccayena sañjātakimikulaṃ sūriyātapavegasantāpakuthitaṃ upari pheṇapubbulake muñcantaṃ abhinīlavaṇṇaṃ paramaduggandhajegucchaṃ neva upagantuṃ na daṭṭhuṃ araharūpataṃ āpajjitvā tiṭṭhati, pageva ghāyituṃ vā sāyituṃ vā; evameva nānappakārapānabhojanādidantamusalasañcuṇṇitaṃ jivhāhatthaparivattitakheḷalālāpalibuddhaṃ taṅkhaṇavigatavaṇṇagandharasādisampadaṃ tantavāyakhalisuvānavamathusadisaṃ nipatitvā pittasemhavātapaliveṭhitaṃ hutvā udaraggisantāpavegakuthitaṃ kimikulākulaṃ uparūpari pheṇapubbulakāni muñcantaṃ paramakasambuduggandhajegucchabhāvaṃ āpajjitvā tiṭṭhati; yaṃ sutvāpi pānabhojanādīsu amanuññatā saṇṭhāti, pageva paññācakkhunā avaloketvā, yattha ca patitaṃ pānabhojanādi pañcadhā vibhāgaṃ gacchati – ekaṃ bhāgaṃ pāṇakā khādanti, ekaṃ bhāgaṃ udaraggi jhāpeti, eko bhāgo muttaṃ hoti, eko karīsaṃ, eko rasabhāvaṃ āpajjitvā soṇitamaṃsādīni upabrūhayati. Paricchedato udarapaṭalena ceva udariyabhāgena ca paricchinnaṃ. Ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisova.
譬如暴风雨时月亮门外，月光消散，金色脉动，雷鸣闪电，闪烁红光，种种异物聚集坠落，水流翻腾沸腾，炽热强烈日光下起泡沫和油脂混合，呈现异常颜色与污秽臭味，令人无法亲近探视，却形如阿拉汉现身不灭。正如此处，饮食咽下后，舌头运转搅动间，被唾液等净化之物充分覆盖，显示色泽光润气味分明，质地柔软似羊毛绒，形态完整。位置为腹部内，上方方向，腹膜和腹中各部分相连切割，即为腹板及腹部切割。属于整体分割中部分分割。与非部分分割相对，犹如头发分布一样。
Karīsanti vaccaṃ. Taṃ vaṇṇato yebhuyyena ajjhohaṭāhāravaṇṇameva hoti. Saṇṭhānato okāsasaṇṭhānaṃ. Disato heṭṭhimāya disāya jātaṃ. Okāsato pakkāsaye ṭhitaṃ. Pakkāsayo nāma heṭṭhā nābhipiṭṭhikaṇṭakamūlānamantare antāvasāne ubbedhena aṭṭhaṅgulamatto veḷunāḷikasadiso, yattha seyyathāpi nāma uparūpari bhūmibhāge patitaṃ vassodakaṃ ogaḷitvā heṭṭhā bhūmibhāgaṃ pūretvā tiṭṭhati; evameva yaṃ kiñci āmāsaye patitaṃ pānabhojanādikaṃ udaragginā pheṇuddehakaṃ pakkaṃ pakkaṃ nisadāya pisitamiva saṇhabhāvaṃ āpajjitvā antabilena ogaḷitvā ogaḷitvā madditvā veḷupabbe pakkhipamānapaṇḍumattikā viya sannicitaṃ hutvā tiṭṭhati. Paricchedato pakkāsayapaṭalena ceva karīsabhāgena ca paricchinnaṃ. Ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisova.
“Karīsanti” 语意是“使成脓肿”。此处所谓“脓肿”，指的正是那些外表现为膨胀充满脓液的病块。从其结构上看，即为皮下堆积之脓包。其出现位置为身体下侧一方，处于空间凹陷之处。从地理方向是指生于下方的区域。脓肿本身固定在下部区域，靠近皮肤及其下的脂肪组织的根部，长约八指宽窄如细管，形如水管，此状如同积水分层，上层水流向下层，满溢搅动以下层土壤；依此类比，腹中所堆积的食物残渣及由消化过程产生的泡沫样液体，逐渐成块状沉积，犹如绿苔般聚集成团，堆积成形。按部分区域，该脓肿以囊壁及其内容物区分，属于部分区分。然而其外部划分则以头发为界限。
Matthaluṅganti sīsakaṭāhabbhantare ṭhitamiñjarāsi. Taṃ vaṇṇato setaṃ ahicchattakapiṇḍikavaṇṇaṃ, dadhibhāvaṃ asampattaduṭṭhakhīravaṇṇantipi vattuṃ vaṭṭati. Saṇṭhānato okāsasaṇṭhānaṃ. Disato uparimāya disāya jātaṃ. Okāsato sīsakaṭāhabbhantare cattāro sibbinimagge nissāya samodhānetvā ṭhapitā cattāro piṭṭhapiṇḍā viya samohitaṃ tiṭṭhati. Paricchedato sīsakaṭāhassa abbhantaratalehi ceva matthaluṅgabhāgena ca paricchinnaṃ. Ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisova.
“Matthaluṅga” 指的是在头颅顶骨之间位置的结节。其色泽为白色，近似不成熟乳块的颜色，属不良且未成功的乳汁之色。结构上此结节位于皮肤下层，产生于头顶上方。结节所在位置，在头顶骨骼的四个缝隙相交处，四个突起状结构相聚成团，形似四个聚合的脉络团，稳定地存在。此结节被囊壁及其内层划分，与头顶骨骼区域相对应的分界可见。
Pittanti dve pittāni – baddhapittañca abaddhapittañca. Tattha baddhapittaṃ vaṇṇato bahalamadhukatelavaṇṇaṃ, abaddhapittaṃ milātaākulitapupphavaṇṇaṃ. Taṃ saṇṭhānato ubhayampi okāsasaṇṭhānaṃ. Disato baddhapittaṃ uparimāya disāya jātaṃ, itaraṃ dvīsu disāsu jātaṃ. Okāsato abaddhapittaṃ ṭhapetvā kesalomadantanakhānaṃ maṃsavinimuttaṭṭhānañceva thaddhasukkhacammañca udakamiva telabinduṃ avasesasarīraṃ byāpetvā ṭhitaṃ, yamhi kupite akkhīni pītakāni honti bhamanti, gattaṃ kampati kaṇḍuyati. Baddhapittaṃ hadayapapphāsānamantare yakanamaṃsaṃ nissāya patiṭṭhite mahākosātakīkosakasadise pittakosake ṭhitaṃ, yamhi kupite sattā ummattakā honti, vipallatthacittā hirottappaṃ chaḍḍetvā akattabbaṃ karonti, abhāsitabbaṃ bhāsanti, acintetabbaṃ cintenti. Paricchedato pittabhāgena paricchinnaṃ. Ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisova.
“Pitta” 指两种脓液——黏附性脓液和非黏附性脓液。黏附性脓液颜色盛浓似蜂蜜，浓密呈黄色；非黏附性脓液则色泽杂乱，如花蕾混合色。两者均位于脓肿结构之内。黏附性脓液产生于上层区域，非黏附性脓液则分布于另外两个方向。非黏附性脓液安置于头发、面颊与牙齿附近的松动肌肉层间，以及坚韧清净的皮肤组织中，形态似油滴均布身体，浑浊而有黄色。受激发时眼睛呈现黄色，身体部分震动且肿胀。黏附性脓液位于心脏胸腔中部，类似大骨盆和小骨盆之间的脓腔。激发时，患病者表现疯狂状态，心智错乱，放弃羞愧，言语莫可名状，陷入无法预料的思想。该脓液部位按区域划分，与脓肿结构一致。外部划分亦依头发区域分界。
Semhanti sarīrabbhantare ekapattapūrappamāṇaṃ semhaṃ. Taṃ vaṇṇato setaṃ nāgabalapaṇṇarasavaṇṇaṃ. Saṇṭhānato okāsasaṇṭhānaṃ. Disato uparimāya disāya jātaṃ. Okāsato udarapaṭale ṭhitaṃ, yaṃ pānabhojanādīni ajjhoharaṇakāle seyyathāpi nāma udake sevālapaṇakaṃ kaṭṭhe vā kapāle vā patante chijjitvā dvidhā hutvā puna ajjhottharitvā tiṭṭhati, evameva pānabhojanādimhi nipatante chijjitvā dvidhā hutvā puna ajjhottharitvā tiṭṭhati; yamhi ca mandībhūte pakkagaṇḍo viya pūtikukkuṭaṇḍamiva ca udaraṃ paramajegucchaṃ kuṇapagandhaṃ hoti; tato uggatena ca gandhena uddekopi mukhampi duggandhaṃ pūtikuṇapasadisaṃ hoti; so ca puriso ‘apehi, duggandhaṃ vāyasī’ti vattabbataṃ āpajjati; yañca vaḍḍhitvā bahalattamāpannaṃ pidhānaphalakamiva vaccakuṭiyā udarapaṭalassa abbhantareyeva kuṇapagandhaṃ sannirujjhitvā tiṭṭhati. Paricchedato semhabhāgena paricchinnaṃ. Ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisova.
“Semha” 指身体中央前胸部大小如一把手帕的肿胀。其色泽为白色，类似蛇毒和毒牙之色。此肿胀结构位于皮肤下层，形成于上方。其所在地为腹部表层，食物及其它物质聚集时，肿胀堆积如同在水中漂落之细草橙叶，或者悬挂于容器或碗中的状态，分裂成两部分然后再重新长成。腹部因食物腐败而生出的恶臭气体，如烂死家禽尾羽之臭味。随之浓烈恶臭由上升气流带至口鼻，令人作呕。凡人因此称此肿胀为“腹臭病”，其不断增长，变得极为严重，腹部内有如藏着恶臭腐败之物般恶臭袭人。该肿胀部位分部分区划，囊壁及内容物相区分。其外部分区与头发区域划分相似。
Pubboti pūtilohitavasena pavattapubbo. So vaṇṇato paṇḍupalāsavaṇṇo, matakasarīre pana pūtibahalācāmavaṇṇo hoti. Saṇṭhānato okāsasaṇṭhāno. Disato dvīsu disāsu jāto. Okāsato pana pubbassa okāso nāma nibaddho natthi yattha so sannicito tiṭṭheyya; yatra yatra pana khāṇukaṇṭakappaharaṇaggijālādīhi abhihate sarīrappadese lohitaṃ saṇṭhahitvā paccati, gaṇḍapiḷakādayo vā uppajjanti, tatra tatreva tiṭṭhati. Paricchedato pubbabhāgena paricchinno . Ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisova.
“Pubboti pūtila” 是指前部体内的腐烂血块。其颜色为淡灰白色，如污浊牛乳的颜色，表明体内脏器污秽严重。结构上为脓肿中的皮下组织，存在于身体的两个方向上。前部的脓肿部分无分界组织与之相连，使其聚集维持形态。腐败处常因刺针、铁钉等尖锐物刺伤，产生血迹斑驳，出现毛发脱落等症状。此处脓肿与周围症结位置相接触，聚集堆积而成。按内容分区划分该腐烂血块，外部划分同样以头发为界限。
Lohitanti dve lohitāni – sannicitalohitañca saṃsaraṇalohitañca. Tattha sannicitalohitaṃ vaṇṇato nipakkabahalalākhārasavaṇṇaṃ, saṃsaraṇalohitaṃ acchalākhārasavaṇṇaṃ. Saṇṭhānato ubhayampi okāsasaṇṭhānaṃ. Disato sannicitalohitaṃ uparimāya disāya jātaṃ, itaraṃ dvīsu disāsu jātaṃ. Okāsato saṃsaraṇalohitaṃ, ṭhapetvā kesalomadantanakhānaṃ maṃsavinimmuttaṭṭhānañceva thaddhasukkhacammañca, dhamanijālānusārena sabbaṃ upādinnakasarīraṃ pharitvā ṭhitaṃ; sannicitalohitaṃ yakanaṭṭhānassa heṭṭhābhāgaṃ pūretvā ekapattapūramattaṃ hadayavakkapapphāsānaṃ upari thokaṃ thokaṃ paggharantaṃ vakkahadayayakanapapphāse temayamānaṃ ṭhitaṃ. Tasmiñhi vakkahadayādīni atemente sattā pipāsitā honti. Paricchedato lohitabhāgena paricchinnaṃ. Ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisova.
“Lohita” 指两种血块——粘连血块与移动血块。粘连血块色泽为成熟而鲜明的砖红色，移动血块则呈稍暗淡的无定形红色。粘连血块存在于两个部位，且都位于皮下组织中。粘连血块在上方区域产生，移动血块分布于另外两个方向。血块位于头发、面颊和牙齿附近肌肉间隙及坚韧清净的皮肤中，呈细腻均匀分布的状态；粘连血块充满面部中下部区域，大小如一把手帕，覆盖心胸腔表层，形成结块。此区域是口腔及心脏部位，血块发炎时病人会感到干渴。该血块按其部分划分，与脓肿结构一致。外部分区划仍依头发区域划分。
Sedoti lomakūpādīhi paggharaṇakaāpodhātu. So vaṇṇato vippasannatilatelavaṇṇo. Saṇṭhānato okāsasaṇṭhāno. Disato dvīsu disāsu jāto. Okāsato sedassokāso nāma nibaddho natthi, yattha so lohitaṃ viya sadā tiṭṭheyya; yadā pana aggisantāpasūriyasantāpautuvikārādīhi sarīraṃ santappati tadā udakato abbuḷhamattavisamacchinnabhisamūḷālakumudanāḷakalāpo viya sabbakesalomakūpavivarehi paggharati. Tasmā tassa saṇṭhānampi kesalomakūpavivarānaṃyeva vasena veditabbaṃ. Sedapariggaṇhakena ca yoginā kesalomakūpavivare pūretvā ṭhitavaseneva sedo manasikātabbo. Paricchedato sedabhāgena paricchinno. Ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisova.
淤血者，由汗毛孔等微细毛孔聚集形成的血液。其色泽通透明亮，如涂油光泽。其构成为毛孔的集合。由两个方向分布生成。该毛孔间无淤血形成的孔洞，故不能像血液那样常常停留。唯当身体因火热、日晒、风寒等变动而痛苦时，如同水面微起泡沫，四处产生如莲花、藕节的微细肿块便会挤压毛孔空隙。故当处及其结构应当视为毛孔空隙处。修禅者借助淤血充满毛孔空隙且凝到一定程度时即可念头专注。此处以淤血整体部分划分为阿含经所说的部分划分，而其余部位划分则如同毛发一样。
Medoti thinasineho. So vaṇṇato phālitahaliddivaṇṇo. Saṇṭhānato thūlasarīrassa tāva cammamaṃsantare ṭhapitahaliddivaṇṇadukūlapilotikasaṇṭhāno hoti, kisasarīrassa jaṅghamaṃsaṃ ūrumaṃsaṃ piṭṭhikaṇṭakanissitaṃ piṭṭhamaṃsaṃ udaravaṭṭimaṃsanti etāni nissāya diguṇaṃ tiguṇaṃ katvā ṭhapitahaliddivaṇṇadukūlapilotikasaṇṭhāno. Disato dvīsu disāsu jāto. Okāsato thūlassa sakalasarīraṃ pharitvā, kisassa jaṅghamaṃsādīni nissāya ṭhito, yaṃ sinehasaṅkhaṃ gatampi paramajegucchattā neva muddhani telatthāya, na nāsātelādīnaṃ atthāya gaṇhanti. Paricchedato heṭṭhā maṃsena, upari cammena, tiriyaṃ medabhāgena paricchinno. Ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisova.
脂肪者，即脂润脂油。其色泽似熟透的黄乳液。它的结构，乃是粗大身体内，皮肤肌肉之间所存脂肪积聚，故显现油亮如乳液。它分布于身体两侧，生于两个方向。脂肪再更分布于大体全身，依附如大腿肉、膝肉、背脊并靠近肋骨、腹部腹围肌肉。这些部位脂肪相较厚重，两倍到三倍计，聚集油润似脂乳液色。脂肪聚成部分依阿含划分，下层为肉，上层为皮，中间用脂肪区隔。此余部分划分同毛发处。
Assūti akkhīhi pagdharaṇakaāpodhātu. Taṃ vaṇṇato vippasannatilatelavaṇṇaṃ. Saṇṭhānato okāsasaṇṭhānaṃ. Disato uparimāya disāya jātaṃ. Okāsato akkhikūpakesu ṭhitaṃ. Na cetaṃ pittakosake pittamiva akkhikūpakesu sadā sannicitaṃ tiṭṭhati; yadā pana sattā somanassajātā mahāhasitaṃ hasanti, domanassajātā rodanti paridevanti tathārūpaṃ visabhāgāhāraṃ āharanti, yadā ca nesaṃ akkhīni dhūmarajapaṃsukādīhi abhihaññanti, tadā etehi somanassadomanassavisabhāgāhārautūhi samuṭṭhahitvā akkhikūpake pūretvā tiṭṭhati vā paggharati vā. Assupariggaṇhakena pana yoginā akkhikūpake pūretvā ṭhitavaseneva pariggaṇhitabbaṃ. Paricchedato assubhāgena paricchinnaṃ. Ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisova.
眼泪者，由眼睛分泌的粘液所汇集而成。其色泽清澈明亮，有透明的油润光。结构由眼睛之毛孔集合形成。眼泪分布在眼睛上方之境界中。眼泪常停留于眼角毛孔，非如胆囊之胆汁常驻眼角。凡众生生起乐受时发笑，忧受时哭泣悲伤等心绪所升起的饮食不调的状况，或眼睛被烟尘蚊蝇等污秽物触及，则会以这些乐忧交杂的食物聚集填满眼角毛孔而滞留或溢出。由眼泪聚合者，修习者可于眼角毛孔聚满时修习专注。根据眼泪整体部分划分为阿含所划结构，余处划分同毛发处。
Vasāti vilīnasneho. Sā vaṇṇato nāḷikeratelavaṇṇā, ācāme āsittatelavaṇṇātipi vattuṃ vaṭṭati. Saṇṭhānato nhānakāle pasannaudakassa upari paribbhamantasinehabinduvisaṭasaṇṭhānā. Disato dvīsu disāsu jātā. Okāsato yebhuyyena hatthatalahatthapiṭṭhipādatalapādapiṭṭhināsāpuṭanalāṭaaṃsakūṭesu ṭhitā. Na cesā etesu okāsesu sadā vilīnāva hutvā tiṭṭhati; yadā pana aggisantāpasūriyasantāpautuvisabhāgadhātuvisabhāgehi te padesā usmā jātā honti, tadā tattha nhānakāle pasannaudakūpari sinehabinduvisaṭo viya ito cito ca saṃsarati. Paricchedato vasābhāgena paricchinnā . Ayamassā sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisova.
汗液者，呈椰子油样之油润色泽，刚洗净衣服的油亮光泽，也能清楚显现。结构是洗浴后，清水表面漂浮的油脂珠聚合体。汗液分布于身体两侧，生于两个方向。汗液尤多附着于手掌、手指、脚掌、脚趾、指甲趾甲、鼻孔、嘴唇、脸颊之毛孔上。该处汗液不会常常溶解流散。然而当身体因烈日晒、火热、日晒、风寒等变动受热时，洗浴后清水面之油脂珠活跃移动、扩散如撒。汗液划分部分依阿含所划，其他部位划分同毛发处。
Kheḷoti antomukhe pheṇamissā āpodhātu. So vaṇṇato seto pheṇavaṇṇo. Saṇṭhānato okāsasaṇṭhāno, pheṇasaṇṭhānatotipi vattuṃ vaṭṭati. Disato uparimāya disāya jāto. Okāsato ubhohi kapolapassehi oruyha jivhāya ṭhito. Na cesa ettha sadā sannicito hutvā tiṭṭhati. Yadā pana sattā tathārūpaṃ āhāraṃ passanti vā saranti vā uṇhatittakaṭukaloṇambilānaṃ vā kiñci mukhe ṭhapenti, yadā vā nesaṃ hadayaṃ ākilāyati, kismiñcideva vā jigucchā uppajjati, tadā kheḷo uppajjitvā ubhohi kapolapassehi oruyha jivhāya saṇṭhāti. Aggajivhāya cesa tanuko hoti, mūlajivhāya bahalo; mukhe pakkhittañca puthukaṃ vā taṇḍulaṃ vā aññaṃ vā kiñci khādanīyaṃ, nadīpuḷine khatakūpakasalilaṃ viya, parikkhayaṃ agacchantova temetuṃ samattho hoti. Paricchedato kheḷabhāgena paricchinno. Ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisova.
口涎者，是口腔前端软腭分泌的泡沫液体。其色泽洁白，如泡沫。结构形成于口腔毛孔集合部，泡沫聚集之处也能描述。口涎分布于眼睛上方之境界。它位于上唇两侧及舌下。此处口涎不会常驻，唯当众生观看、说话或食用辛辣污秽之物时，心生厌恶、忧愁，则口涎立刻涌出，黏附于上唇及舌下部。舌头前端较细，根部较厚；入口左右两侧能吞咽米粒、其他食物、河水中夹杂的泥沙污垢等，具消解这些杂质能力。口涎按部分划分为阿含部分，余处如毛发部。
Siṅghāṇikāti matthaluṅgato paggharaṇakaasuci. Sā vaṇṇato taruṇatālaṭṭhimiñjavaṇṇā. Saṇṭhānato okāsasaṇṭhānā. Disato uparimāya disāya jātā. Okāsato nāsāpuṭe pūretvā ṭhitā. Na cesā ettha sadā sannicitā hutvā tiṭṭhati; atha kho yathā nāma puriso paduminīpattena dadhiṃ bandhitvā heṭṭhā kaṇṭakena vijjheyya, atha tena chiddena dadhimatthu gaḷitvā bahi pateyya, evameva yadā sattā rodanti vā visabhāgāhārautuvasena vā sañjātadhātukkhobhā honti, tadā antosīsato pūtisemhabhāvaṃ āpannaṃ matthaluṅgaṃ gaḷitvā tālumatthakavivarena otaritvā nāsāpuṭe pūretvā tiṭṭhati vā paggharati vā. Siṅghāṇikā pariggaṇhakena pana yoginā nāsāpuṭe pūretvā ṭhitavaseneva pariggaṇhitabbā. Paricchedato siṅghāṇikābhāgena paricchinnā. Ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisova.
涕唾者，是由鼻孔前端的粘液分泌成污秽液体。其色泽则为清新的青绿色。结构为鼻孔毛孔聚集。涕多分布于眼睛上方之境界，位于鼻孔处充盈着。涕不总是常驻于此处，譬如有人用手指封住鼻孔，俯身用荆棘刺穿封口，再将内中堵塞的涕吐出，众生亦若哭泣或因乐忧受到食物滋养引起体内浊气，即发生涕唾。此时于鼻孔内，涕唾聚集化脓化肿，分泌变质液体从鼻孔流出或堵塞鼻孔。修禅者可于鼻孔涕唾充盈时修习专注。涕按部分划分为阿含之部分，其余部位划分如同毛发部。
Lasikāti sarīrasandhīnaṃ abbhantare picchilakuṇapaṃ. Sā vaṇṇato kaṇikāraniyyāsavaṇṇā. Saṇṭhānato okāsasaṇṭhānā. Disato dvīsu disāsu jātā. Okāsato aṭṭhisandhīnaṃ abbhañjanakiccaṃ sādhayamānā asītisatasandhīnaṃ abbhantare ṭhitā. Yassa cesā mandā hoti, tassa uṭṭhahantassa nisīdantassa abhikkamantassa paṭikkamantassa sammiñjantassa pasārentassa aṭṭhikāni kaṭakaṭāyanti, accharāsaddaṃ karonto viya vicarati, ekayojanadviyojanamattampi addhānaṃ gatassa vāyodhātu kuppati, gattāni dukkhanti. Yassa pana bahukā hoti tassa uṭṭhānanisajjādīsu na aṭṭhīni kaṭakaṭāyanti, dīghampi addhānaṃ gatassa na vāyodhātu kuppati, na gattāni dukkhanti. Paricchedato lasikābhāgena paricchinnā. Ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisova.
毛发者，为身体各节间连结部分之内在表面之柔滑毛孔也。毛色乃指其微细纤维之颜色。连结则为口腔之连接部分。方位上生于两个方向之间。口腔部分有骨节连结，完成拆解功能，内置约八十节骨节。若此柔软者偏弱，则于起立、坐卧、前行、后行、侧身、伸展等动作时，其骨节会震动作声，如同唱歌般摇动，就算移动一二丈，关节空间亦会阻塞，肌体为之痛苦。若柔软者多，则于起立坐卧等动作时无骨节震动，甚至长距离移动关节亦不阻塞，身体不痛苦。按分段，毛发部分可划分为多节，彼为总体分段；异部分分段则似发根之类。
Muttanti vaṇṇato māsakhārodakavaṇṇaṃ. Saṇṭhānato adhomukhaṭhapitaudakakumbhantaragataudakasaṇṭhānaṃ. Disato heṭṭhimāya disāya jātaṃ. Okāsato vatthissa abbhantare ṭhitaṃ. Vatthi nāma vatthipuṭo vuccati, yattha seyyathāpi nāma candanikāya pakkhitte amukhe ravaṇaghaṭe candanikaraso pavisati, na cassa pavisanamaggo paññāyati; evameva sarīrato muttaṃ pavisati, na cassa pavisanamaggo paññāyati, nikkhamanamaggo pana pākaṭo hoti; yamhi ca muttassa bharite ‘passāvaṃ karomā’ti sattānaṃ āyūhanaṃ hoti. Paricchedato vatthiabbhantarena ceva muttabhāgena ca paricchinnaṃ. Ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisova.
散开之色泽呈现黄色透明如水。从口腔部分向下置入水囊之间。方位上位于下方。口腔部位为棍状，棍状者名为棍皮，其中如月光经羽翼悬置于某一喉管，月光液体流入，而此管之入口不显露；身体亦然，液体散发却无明显入口，但出路则明晓；其内盛载者谓之生气。按分段，棍皮内部及液体部分可划分为多节，彼为总体分段；异部分分段亦如发根。
Evañhi kesādike koṭṭhāse vaṇṇasaṇṭhānadisokāsaparicchedavasena vavatthapetvā anupubbato nātisīghato nātisaṇikatotiādinā nayena vaṇṇasaṇṭhānagandhāsayokāsavasena pañcadhā ‘paṭikkūlā paṭikkūlā’ti manasikaroto paṇṇattisamatikkamavasena, seyyathāpi cakkhumato purisassa dvattiṃsavaṇṇānaṃ kusumānaṃ ekasuttagaṇṭhitaṃ mālaṃ olokentassa sabbapupphāni apubbāpariyamiva pākaṭāni honti, evameva ‘‘atthi imasmiṃ kāye kesā’’ti imaṃ kāyaṃ olokentassa sabbe te dhammā apubbāpariyamiva pākaṭā honti. Tena vuttaṃ manasikārakosallakathāyaṃ ‘‘ādikammikassa hi ‘kesā’ti manasikaroto manasikāro gantvā ‘mutta’nti imaṃ pariyosānakoṭṭhāsameva āhacca tiṭṭhatī’’ti.
如此在毛发诸部位，以色彩、集结、方向、口腔及分段之方式，依次详述，戒除急躁和粗糙之心，以五种相对之色彩、集结、气味、方向和分段，念‘各各彼此恰恰相反’。譬如如智者观视三十二色花环时，其所有花色皆现出先后次第，不会混乱。观察此“身体中有毛发”，则观视此身时诸法亦现出先后次第。因而说，精细观察者心念‘起初者即毛发’，继而心念‘液体’，于是停留在最终分节结构之处。
Sace pana bahiddhāpi manasikāraṃ upasaṃharati, athassa evaṃ sabbakoṭṭhāsesu pākaṭībhūtesu āhiṇḍantā manussatiracchānādayo sattākāraṃ vijahitvā koṭṭhāsarāsivaseneva upaṭṭhahanti; tehi ca ajjhohariyamānaṃ pānabhojanādi koṭṭhāsarāsimhi pakkhipiyamānamiva upaṭṭhāti. Athassa anupubbamuñcanādivasena ‘paṭikūlā paṭikūlā’ti punappunaṃ manasikaroto anukkamena appanā uppajjati.
若识心向外转，而此五处所有分节结构显现，则其妄念贪嗔昏痴等遮蔽为生气之形状，被错觉之妄想所支配，诸妄念亦如积教授分节结构中投掷，几近护持。又如食物放入喉咙积聚分节结构中而得支撑。后又以不放逸之念，反复念诵“恰恰相反，恰恰相反”，因缘相续，安住心集中生起。
Tattha kesādīnaṃ vaṇṇasaṇṭhānadisokāsaparicchedavasena upaṭṭhānaṃ uggahanimittaṃ, sabbākārato paṭikūlavasena upaṭṭhānaṃ paṭibhāganimittaṃ. Taṃ punappunaṃ āvajjentassa manasikarontassa takkāhataṃ vitakkāhataṃ karontassa cattāro khandhā paṭikūlārammaṇā honti, paṭhamajjhānavasena appanā pavattati. Pubbabhāge parikammaupacāracittāni savitakkasavicārāni sappītikāni somanassasahagatāni paṭikūlanimittārammaṇāni; appanāpi savitakkasavicārā sappītikā somanassasahagatāva. Bhūmantarena pana mahaggatā rūpāvacarā honti. Paṭikkūlepi ca etasmiṃ ārammaṇe ānisaṃsadassāvitāya somanassaṃ uppajjati, ekattārammaṇabaleneva vā taṃ uppajjati. Dutiyajjhānādīni panettha na nibbattanti. Kasmā? Oḷārikattā. Idañhi ārammaṇaṃ oḷārikaṃ. Vitakkabalenevettha cittekaggatā jāyati, na vitakkasamatikkamenāti. Ayaṃ tāva samathavasena kammaṭṭhānakathā.
在此毛发等色彩、集结、方向及分节结构为基础，以起立作为开启，因一切形态皆为不和谐之现象，反复内观，习气不灭，因而产生安住。前半部分依次涵盖正思维、正观察、正言语，三善业行伴随安乐为不和谐缘起。安住者有正行，然而并非已入禅定深层。于他处，这些禅定阶段未生起，因缘在于粘连。今所说安住心境，乃止修之表现，禅定之法。
Avisesato pana sādhāraṇavasena evaṃ veditabbaṃ – idañhi kammaṭṭhānaṃ bhāvetukāmena kammaṭṭhānaṃ uggahetvā sajjhāyakāle eva kesādīnaṃ vaṇṇanimittasaṇṭhānanimittadisānimittaokāsanimittaparicchedanimittāni vācāya pothetvā pothetvā ekekakoṭṭhāse ‘ayaṃ etaṃsarikkhako’ti tividhena sajjhāyo kātabbo. Kathaṃ? Tacapañcake tāva heṭṭhā vuttanayeneva anulomato pañcāhaṃ, paṭilomato pañcāhaṃ, anulomapaṭilomato pañcāhanti addhamāsaṃ sajjhāyo kātabbo. Tato ācariyassa santikaṃ gantvā vakkapañcakaṃ uggaṇhitvā tatheva addhamāsaṃ sajjhāyo kātabbo. Tato te dasapi koṭṭhāse ekato katvā addhamāsaṃ. Puna papphāsapañcakādīsupi ekekaṃ uggaṇhitvā addhamāsaṃ. Tato te pañcadasapi koṭṭhāse addhamāsaṃ. Matthaluṅgapañcakaṃ addhamāsaṃ. Tato tevīsati koṭṭhāse addhamāsaṃ. Medachakkaṃ addhamāsaṃ. Tato te chabbīsatipi koṭṭhāse ekato katvā addhamāsaṃ. Muttachakkaṃ addhamāsaṃ. Tato sabbepi dvattiṃsa koṭṭhāse ekato katvā addhamāsanti evaṃ cha māse sajjhāyo kātabbo.
一般而言，修持者欲修学此法，应具体了解修持之所依，即具足棍皮及其他毛发之色彩、集结、相与方向、分节结构等，反复以言语阐释每一节结构“此是此根”，在五法中作三种正序、逆序及正逆序，逐月以此介绍。然后到师处，详细解说五法，每半月重复；再至十节逐一解说，每半月重复；复至五节等，直至三十二节，以此法熟记，连续六个月以此习学。
Tattha – upanissayasampannassa sappaññassa bhikkhuno kammaṭṭhānaṃ uggaṇhantasseva koṭṭhāsā upaṭṭhahanti, ekaccassa na upaṭṭhahanti. Tena ‘na upaṭṭhahantī’ti vīriyaṃ na vissajjetabbaṃ. Yattakā koṭṭhāsā upaṭṭhahanti tattake gahetvā sajjhāyo kātabbo. Evaṃ kammaṭṭhānaṃ kathentena pana neva paññavato na mandapaññassa vasena kathetabbaṃ, majjhimapaññassa vasena kathetabbaṃ. Majjhimapaññassa hi vasena ācariyā chahi māsehi paricchinditvā tantiṃ ṭhapayiṃsu. Yassa pana ettāvatāpi koṭṭhāsā pākaṭā na honti, tena tato parampi sajjhāyo kātabbo eva; no ca kho aparicchinditvā, cha cha māse paricchinditvāva kātabbo.
这里，具备诸缘具足、智慧完全的比库，在选择修习境缘时，有的择取诸相来观照，有的则不观照。因此，遇到未观照者，不可断然放弃其精进。凡是选择观照诸相者，须依所取的相进行修习。如此讲述修习境缘，既不可仅凭智慧人而忽视浅解人，也不可专为浅解人而论，应居中平衡而说。因中者智慧，老师以六个月时间剖析，设立界限。若其所取诸相尚未显现，则须再进一层加以修习，但不是未经剖析而修，而是经过六个月细细剖析后方可修习。
Sajjhāyaṃ karontena vaṇṇo na paccavekkhitabbo, na lakkhaṇaṃ manasikātabbaṃ, koṭṭhāsavaseneva sajjhāyo kātabbo. Ācariyenāpi ‘vaṇṇavasena sajjhāyaṃ karohī’ti niyametvā na kathetabbaṃ. Niyametvā kathite ko dosoti? Sampattiyampi vipattisaññāāpajjanaṃ. Sace hi ācariyena ‘vaṇṇavasena sajjhāyaṃ karohī’ti vutte imassa bhikkhuno tathā karontassa kammaṭṭhānaṃ vaṇṇato na upaṭṭhāti, paṭikūlavasena vā dhātuvasena vā upaṭṭhāti, athesa ‘na idaṃ kammaṭṭhānaṃ vilakkhaṇa’nti saññī hoti, ācariyena kathitameva kappetvā gaṇhāti. ‘Paṭikūlavasena sajjhāyaṃ karohī’ti vuttepi sace tassa tathā karontassa paṭikkūlato na upaṭṭhāti, vaṇṇavasena vā dhātuvasena vā upaṭṭhāti, athesa ‘nayidaṃ kammaṭṭhānaṃ vilakkhaṇa’nti saññī hoti, ācariyena kathitameva kappetvā gaṇhāti. ‘Dhātuvasena taṃ sajjhāyaṃ karohī’ti vuttepi sace tassa tathā karontassa dhātuto na upaṭṭhāti, vaṇṇavasena vā paṭikūlavasena vā upaṭṭhāti, athesa ‘nayidaṃ kammaṭṭhānaṃ vilakkhaṇa’nti saññī hoti, ācariyena kathitameva kappetvā gaṇhāti. Ayaṃ ācariyena niyametvā kathite doso.
作观时，不应注视色相，不应注意标志，应如观诸相一般作观。师父也制定规矩，说「应如观诸相般作观」，不可错误讲授。以规矩说即是一种过失，无论是成功还是失败皆生此过失。若师训示「应如观诸相般作观」，而此比库照此作行其修习境缘，却未观色相而反观非色相或界相，则会产生“此非修习境缘”的错觉，依师教说其为错误。若训示「应如观非色相般作观」，其修行反不观非色相，倒观色相或诸界，则生“此非修习境缘”的认知，依师言定为错。若训示「应如观诸界般作观」，其修却不观诸界，而观色相或非色相，则亦生“此非修习境缘”的认知，依师言判为错。此皆师父根据规矩所谈过失。
Kinti pana vattabbo hotīti? ‘Koṭṭhāsavasena sajjhāyaṃ karohī’ti vattabbo. Kathaṃ? ‘Kesakoṭṭhāso lomakoṭṭhāsoti sajjhāyaṃ karohī’ti vattabbo. Sace panassa evaṃ koṭṭhāsavasena sajjhāyaṃ karontassa vaṇṇato upaṭṭhāti, athānena ovādācariyassa ācikkhitabbaṃ – ‘ahaṃ dvattiṃsākāraṃ koṭṭhāsavasena sajjhāyaṃ karomi; mayhaṃ pana vaṇṇato upaṭṭhātī’ti. Ācariyena ‘kammaṭṭhānaṃ viya akammaṭṭhānaṃ, vilakkhaṇaṃ eta’nti na visaṃvādetabbaṃ. ‘Sādhu, sappurisa, pubbe tayā vaṇṇakasiṇe parikammaṃ katapubbaṃ bhavissati. Etadeva kammaṭṭhānaṃ tuyhaṃ sappāyaṃ. Vaṇṇavaseneva sajjhāyaṃ karohī’ti vattabbo. Tenapi vaṇṇavaseneva sajjhāyo kātabbo.
于是应说什么呢？应说「应如观诸相般作观」。如何作？应说「如观头发相、毛发相般作观」。若其观察确实如诸相，则须告知导师：「我以二十三种相观行修习，亦观诸相确实。」导师则不可告诫说「修习境缘似非修习境缘，与你无关。」应说：「善哉，善男子，你曾于先前色相静观中业已修行深刻，此即是你的善法。应如观诸相般作观。」因此应以诸相般作观。
So evaṃ karonto ajjhattaṃ nīlakaṃ pītakaṃ lohitakaṃ odātakanti cattāri vaṇṇakasiṇāni labhati. Kathaṃ? Tassa hi kesalomapittesu ceva akkhīnañca kāḷakaṭṭhāne vaṇṇaṃ ‘nīlaṃ nīla’nti manasikarontassa catukkapañcakajjhānāni uppajjanti; jhānaṃ pādakaṃ katvā vipassanaṃ paṭṭhapetvā arahattaṃ pāpuṇāti. Medasmiṃ pana akkhīnañca pītakaṭṭhāne vaṇṇaṃ ‘pītakaṃ pītaka’nti manasikarontassa catukkapañcakajjhānāni uppajjanti; jhānaṃ pādakaṃ katvā vipassanaṃ paṭṭhapetvā arahattaṃ pāpuṇāti. Maṃsalohitesu pana akkhīnañca rattaṭṭhāne vaṇṇaṃ ‘lohitakaṃ lohitaka’nti manasikarontassa catukkapañcakajjhānāni uppajjanti; jhānaṃ pādakaṃ katvā vipassanaṃ paṭṭhapetvā arahattaṃ pāpuṇāti. Nakhadantacammaaṭṭhīsu pana akkhīnañca paṇḍaraṭṭhāne vaṇṇaṃ ‘odātaṃ odāta’nti manasikarontassa catukkapañcakajjhānāni uppajjanti, jhānaṃ pādakaṃ katvā vipassanaṃ paṭṭhapetvā arahattaṃ pāpuṇāti. Idaṃ vaṇṇavasena abhiniviṭṭhassa bhikkhuno yāva arahattā nigamanaṃ.
如此修行者便获得内在的蓝色、黄色、红色、白色四种色相境缘。何之故？其于头发、毛发内之黑处，意生「蓝色如蓝」念，随此生四念处禅思；作禅止后起观，得阿拉汉果。其于眼内黄色部位，意生「黄色如黄色」念，亦获四念处禅思；作禅止后起观，成阿拉汉。其于肉红处，意生「红色如红色」念，作禅止后起观，得阿拉汉。其于指甲牙齿白色处，意生「白色如白色」念，作禅止后起观，得阿拉汉。此以色相做观的比库，直至阿拉汉金刚果位。
Aparassa koṭṭhāsavasena sajjhāyaṃ karontassa paṭikūlato upaṭṭhāti. Athānena ovādācariyassa ācikkhitabbaṃ. Ācariyena ‘kammaṭṭhānaṃ viya akammaṭṭhānaṃ, vilakkhaṇaṃ eta’nti na visaṃvādetabbaṃ. ‘Sādhu, sappurisa, pubbe tayā paṭikūlamanasikāre yogo kato bhavissati. Etadeva kammaṭṭhānaṃ tuyhaṃ sappāyaṃ. Paṭikūlavaseneva sajjhāyaṃ karohī’ti vattabbo. Tenapi paṭikūlavasena sajjhāyo kātabbo. Tassa kesā nāma ‘ajaññā duggandhā jegucchā paṭikūlā’ti evaṃ paṭikūlavasena sajjhāyaṃ karontassa paṭikūlārammaṇe paṭhamajjhānaṃ nibbattati. So jhānaṃ pādakaṃ katvā vipassanaṃ paṭṭhapetvā arahattaṃ pāpuṇāti. Idaṃ paṭikūlavasena abhiniviṭṭhassa bhikkhuno yāva arahattā nigamanaṃ.
观察非色相为境者，出于不和之相观照。于是须告诫导师。师不可说「似修习境缘，实相非也」。应说：「善哉，贤士，此前你已于非色相观照得成就，此即你之善法。应以非色相观照为境。」也是应以非色相观照为修习境缘。其毛发被称为「恶臭腐败的丑相」，就是此以非色相观照者，初生无色禅。此者作禅止再起观，即得阿拉汉。此以非色相为境的比库，直至阿拉汉果位。
Aparassa koṭṭhāsavasena sajjhāyaṃ karontassa dhātuto upaṭṭhāti. Dhātuto upaṭṭhahantaṃ kīdisaṃ hutvā upaṭṭhātīti? Kesā tāva vammikamatthake jātakunthatiṇakāni viya hutvā upaṭṭhahanti. Lomā purāṇagāmaṭṭhāne jātadabbatiṇakāni viya. Nakhā daṇḍakesu ṭhapitamadhukaphalaṭṭhikosakā viya. Dantā mattikāpiṇḍe pavesetvā ṭhapitaalābubījāni viya. Taco vīṇāpabbake pariyonaddhaallagocammaṃ viya, maṃsaṃ bhittiyaṃ anulittamattikā viya. Nhāru dabbasambhārabaddhavallī viya. Aṭṭhi ussāpetvā ṭhapitabhittidabbasambhāro viya. Aṭṭhimiñjaṃ mahāveḷumhi pakkhittaseditavettaggaṃ viya. Vakkaṃ, hadayaṃ, yakanaṃ, kilomakaṃ, pihakaṃ, papphāsanti ime cha koṭṭhāsā sūnakāragharaṃ viya hutvā upaṭṭhahanti. Dvattiṃsahatthaṃ antaṃ lohitadoṇiyaṃ saṃvellitvā ṭhapitagharasappo viya. Antaguṇaṃ pādapuñchanake sibbitarajjukā viya. Udariyaṃ parissāvane sithilabandhataṇḍulaṃ viya. Karīsaṃ veṇupabbe pakkhittapaṇḍumattikā viya. Matthaluṅgaṃ omadditvā ṭhapitā cattāro taṇḍulapiṭṭhapiṇḍā viya. Dvādasavidhā āpodhātu paṭipāṭiyā ṭhapitesu dvādasasu udakasarāvakesu pūritaudakaṃ viya hutvā upaṭṭhāti.
观察诸界为境者，诸界作为诸相观境而现。何以为诸界？毛发如蠕动的蠓虫，皮肤如聚集的蛆虫，甲骨如蜂窝，牙齿如粘土中附着的幼芽，体毛如琴弦上的弦，肉体如搓圆的泥块，胡须如捆绑的麦秸，骨骼如堆积的砖块，骨髓如调匀的染色丝带，大动脉如盛满红酒的坛罐。腹中之内脏如面纱般薄，与绿色细泥相似。食道如竹节一般弯曲。腹内四种谷物粳米如洁白籽粒。十二种水元素循环于十二液槽，流动水如满溢。这是以诸界为修习境缘的比库，直至阿拉汉果位。
Athānena ovādācariyassa ācikkhitabbaṃ. Ācariyena ‘kammaṭṭhānaṃ viya akammaṭṭhānaṃ, vilakkhaṇaṃ eta’nti na visaṃvādetabbaṃ. ‘Sādhu, sappurisa, pubbe tayā dhātumanasikāre yogo kato bhavissati. Etadeva kammaṭṭhānaṃ tuyhaṃ sappāyaṃ. Dhātuvaseneva sajjhāyaṃ karohī’ti vattabbo. Tenapi dhātuvasena sajjhāyo kātabbo.
因此，应当告诫师长：师长所说『业处如非业处，区别显著』，不应误传。『善士啊，你以前已与界境之观念结合，今后亦将成就此彼业处。你当专心于此业处，以界境之力作意识敷演』，应如是教诲。即使如此，仍当以界境之力作意识的铺陈。
Tatridaṃ manasikāramukheneva sajjhāyavidhānaṃ – idha bhikkhu ‘kesā sīsaṃ pariyonaddhitvā ṭhitacamme jātā. Te na jānanti ‘mayaṃ sīsaṃ pariyonaddhitvā ṭhitacamme jātā’ti; sīsaṃ pariyonaddhitvā ṭhitacammampi na jānāti ‘kesā mayi jātā’ti; acetanā ete abyākatā suññā thaddhā patthinnā pathavīdhātu esā’ti manasikaroti. ‘Lomā sarīraṃ pariyonahanacamme jātā. Te na jānanti ‘mayaṃ sarīraṃ pariyonahanacamme jātā’ti. Sarīraṃ pariyonahanacammampi na jānāti ‘lomā mayi jātā’ti etepi acetanā. Nakhā aṅgulīnaṃ aggesu jātā. Te na jānanti ‘mayaṃ aṅgulīnaṃ aggesu jātā’ti. Aṅgulīnaṃ aggānipi na jānanti ‘nakhā amhesu jātā’ti. Etepi acetanā. Dantā hanukaṭṭhike jātā. Te na jānanti ‘mayaṃ hanukaṭṭhike jātā’ti. Hanukaṭṭhikampi na jānāti ‘dantā mayi jātā’ti. Etepi acetanā. Taco na jānāti ‘sarīraṃ mayā pariyonaddha’nti. Sarīrampi na jānāti ‘ahaṃ tacena pariyonaddha’nti. Ayampi acetano. Maṃsaṃ na jānāti ‘mayā sarīraṃ anulitta’nti. Sarīrampi na jānāti ‘ahaṃ maṃsena anulitta’nti. Idampi acetanaṃ. Nhāru na jānāti ‘ahaṃ aṭṭhipuñjaṃ ābandhitvā ṭhita’nti. Aṭṭhipuñjopi na jānāti ‘nhārujālenāhaṃ ābaddho’ti. Idampi acetanaṃ.
其中，意识的铺陈乃以观念为根基——此时，若比库思惟『头发、头骨为围绕之物，依其立身而生』，他们却不知『我于头骨围绕中立身而生』；头骨围绕中立身时，亦不知『头发生于我』，此意识为非心识、未赋记号、空无、静止、依赖地界而有之。又思惟『毛发生于覆盖身体』，却不知『我生于覆盖身体』，覆盖身体时，亦不知『毛发生于我』，这也是非心识。指甲生于手指尖端，彼等不知『我生于手指尖端』，手指尖端亦不知『指甲生于我』，依然非心识。牙齿生于下颌骨，彼等不知『我生于下颌骨』，下颌骨亦不知『牙齿生于我』，这同样是非心识。皮肤不知『身体为我所围绕』，身体亦不知『我被皮肤围绕』，这亦是非心识。肌肉不知『我覆盖身体』，身体亦不知『我被肌肉覆盖』，这也是非心识。血脉不知『我于骨聚处屹立』，骨聚亦不知『受血脉缚束』，这也是非心识。
Sīsaṭṭhi na jānāti ‘ahaṃ gīvaṭṭhike patiṭṭhita’nti. Gīvaṭṭhikampi na jānāti ‘mayi sīsaṭṭhikaṃ patiṭṭhita’nti. Gīvaṭṭhi na jānāti ‘ahaṃ piṭṭhikaṇṭake ṭhita’nti. Piṭṭhikaṇṭaṭṭhikopi kaṭiṭṭhikaṃ ūruṭṭhikaṃ jaṅghaṭṭhikaṃ gopphakaṭṭhikaṃ na jānāti ‘ahaṃ paṇhikaṭṭhike patiṭṭhita’nti. Paṇhikaṭṭhikampi na jānāti ‘ahaṃ gopphakaṭṭhikaṃ ukkhipitvā ṭhitanti…pe… gīvaṭṭhikaṃ na jānāti ‘ahaṃ sīsaṭṭhikaṃ ukkhipitvā ṭhita’nti.
头骨之皮下结构不知『我立于喉咙覆盖物中』，喉咙覆盖物亦不知『头骨皮下覆盖我』。喉咙覆盖物不知『我立于脊椎骨上』；脊椎骨、腰骨、髂骨、大腿骨、小腿骨、足骨不知『我立于股骨上』。股骨亦不知『我跃离大腿骨而立』……喉咙覆盖物亦不知『我跃离头骨皮下而立』。
Paṭipāṭiyā aṭṭhīni ṭhitāni koṭiyā,
依次，骨头屈伸不已，反复起伏横亘。
Anekasandhiyamito na kehici;
虽有许多连接，然无一是单一不变。
Baddho nahārūhi jarāya codito,
被捆绑于筋脉间，如受老病促迫，身心皆烦恼。
Acetano kaṭṭhakaliṅgarūpamo.
无意识者，如木枯枝形。
‘Idampi acetanaṃ. Aṭṭhimiñjaṃ; vakkaṃ…pe… matthaluṅgaṃ acetanaṃ abyākataṃ suññaṃ thaddhaṃ patthinnaṃ pathavīdhātū’ti manasikaroti. ‘Pittaṃ semhaṃ…pe… muttaṃ acetanaṃ abyākataṃ suññaṃ yūsagataṃ āpodhātū’ti manasikaroti.
“这就是无意识。”内有解释：所谓“八支分：梗……末……极长无意识，未说、不动、无所有如地界土质”；又解释“胆汁……末……清净无意识，未说、不动、如水界水质。”
Ime dve mahābhūte pariggaṇhantassa udare ussadā tejodhātu pākaṭā hoti, nāsāya ussadā vāyodhātu pākaṭā hoti. Ime cattāro mahābhūte pariggaṇhantassa upādārūpaṃ pākaṭaṃ hoti. Mahābhūtaṃ nāma upādārūpena paricchinnaṃ, upādārūpaṃ mahābhūtena. Yathā ātapo nāma chāyāya paricchinno, chāyā ātapena; evameva mahābhūtaṃ upādārūpena paricchinnaṃ , upādārūpaṃ mahābhūtena. Athassa evaṃ ‘‘cattāri mahābhūtāni tevīsati upādārūpāni rūpakkhandho’’ti rūpakkhandhaṃ pariggaṇhantassa āyatanadvāravasena arūpino khandhā pākaṭā honti. Iti rūpārūpapariggaho pañcakkhandhā honti, pañcakkhandhā dvādasāyatanāni honti, dvādasāyatanāni aṭṭhārasa dhātuyo hontīti khandhāyatanadhātuvasena yamakatālakandhaṃ phālento viya dve koṭṭhāse katvā nāmarūpaṃ vavatthapeti.
这两者为四大之一者，聚集时于腹中显现风界激动，鼻端显现风界激动。凡聚持四大者，其执著形态显露。所谓四大即是执著形态所分割，而执著形态又由四大组成。犹如“热”为影子所分，影子又由热组成，四大亦复如是由执著形态分割，而执著形态由四大组成。然后说：“四大是三十三执著形，色蕴也。”执著色蕴作为根所依之处，由六入处门户分门别类，余蕴则无色，其故依此而显。色与非色共成五蕴，五蕴即十二入处，十二入处即十八界。如此依赖十二界结成对偶整体，终而彰显名色。
So ‘‘idaṃ nāmarūpaṃ na ahetu na appaccayā nibbattaṃ, sahetu sappaccayā nibbattaṃ. Ko panassa hetu? Ko pana paccayo’’ti upaparikkhanto ‘‘avijjāpaccayā taṇhāpaccayā kammapaccayā āhārapaccayā cā’’ti tassa paccayaṃ vavatthapetvā ‘‘atītepi paccayā ceva paccayasamuppannadhammā ca anāgatepi etarahipi paccayā ceva paccayasamuppannadhammā ca, tato uddhaṃ satto vā puggalo vā natthi, suddhasaṅkhārapuñjo evā’’ti – evaṃ tīsu addhāsu kaṅkhaṃ vitarati. Ayaṃ pana vipassanāsaṅkhārasallakkhaṇā ñātapariññā nāma.
其说“此名色非无因非无缘而灭，是因是缘而灭。何为因？何为缘？”经反覆考察，释曰：“因无明，缘渴爱，因业，缘取食等。”乃为因缘展开说明：“过去因缘已成，现有因缘正现，未来因缘亦然，外他因缘亦存在。由此故，无我或有人皆无；唯有清净心行聚集。”如此三解且释疑散。此即观照心行标识的究竟智慧。
Evaṃ saṅkhāre sallakkhetvā ṭhitassa pana bhikkhussa dasabalassa sāsane mūlaṃ otiṇṇaṃ nāma hoti, patiṭṭhā laddhā nāma, cūḷasotāpanno nāma hoti niyatagatiko. Tathārūpaṃ pana utusappāyaṃ, puggalasappāyaṃ, bhojanasappāyaṃ, dhammasavaṇasappāyaṃ labhitvā ekāsane ekapallaṅkavaragato tīṇi lakkhaṇāni āropetvā vipassanāpaṭipāṭiyā saṅkhāre sammasanto arahattaṃ gaṇhātīti idaṃ dhātuvasena abhiniviṭṭhassa bhikkhuno yāva arahattā nigamanaṃ.
如此标识心行，止于当前安住者，比库得十力教法根基，得稳固基础，称为少入流，定向流向。如此时节或季，或人众，或伙食，或闻法聚时，一处安住，一床铺坐，标三相，以观照行持，正行观修，断除心行，至阿拉汉果，此乃执持法身终入涅槃之境。
Yassa pana neva vaṇṇato upaṭṭhāti na paṭikūlato na suññato tena ‘na me upaṭṭhātī’ti na kammaṭṭhānaṃ vissajjetvā nisīditabbaṃ, koṭṭhāsamanasikāreyeva pana yogo kātabbo. Porāṇakattherā kira ‘koṭṭhāsamanasikārova pamāṇa’nti āhaṃsu. Iccassa punappunaṃ koṭṭhāsavasena sajjhāyaṃ karontassa koṭṭhāsā paguṇā honti. Kadā pana paguṇā nāma hontīti? Yadā ‘kesā’ti āvajjitamatte manasikāro gantvā ‘matthaluṅga’nti antimakoṭṭhāse patiṭṭhāti, ‘matthaluṅga’nti āvajjitamatte manasikāro āgantvā ‘kesā’ti ādikoṭṭhāse patiṭṭhāti.
何者既无浊染而立，非对立非空，斯人为“未供养者”，不可舍，须坐依行腹呼吸观。古长老曾论“腹呼吸观是尺度”，复言“反覆腹呼吸观，能消除八犹，八犹消时心净”。问何时消？即身末端受“发”所牵引心，转至极长气息。末端心转至顶端，顶端观受“发”起。
Athassa yathā nāma cakkhumato purisassa dvattiṃsavaṇṇānaṃ pupphānaṃ ekasuttaganthitaṃ mālaṃ olokentassa paṭipāṭiyā vā pana nikhāte dvattiṃsavatipāde paṭikkamitvā olokentassa paṭipāṭiyāva dvattiṃsavaṇṇāni pupphāni vatipādā vā pākaṭā honti, evameva dvattiṃsa koṭṭhāsā upaṭṭhahanti, vicarantā tiracchānagatāpi manussāpi sattāti na upaṭṭhahanti, koṭṭhāsāti upaṭṭhahanti, khādanīyabhojanīyaṃ koṭṭhāsantare pakkhippamānaṃ viya hoti.
如同眼明的人观察二十二种不同颜色花朵结成一束花环时，有时根据排列方式或花被采下后，或花瓣脱落后观察，花环的花朵依然清晰显现；同样，二十二种原因条件成就的结果能盛载覆盖，行走时虽有穿插曲折，但凡人不能盛载，只有被条件所成的结果能承载，就如同食物与饮料盛装于器皿之中。
Koṭṭhāsānaṃ paguṇakālato paṭṭhāya tīsu mukhesu ekena mukhena vimuccissati. Kammaṭṭhānaṃ vaṇṇato vā paṭikūlato vā suññato vā upaṭṭhāti . Yathā nāma pūve pacitukāmā itthī madditvā ṭhapitapiṭṭhato yaṃ yaṃ icchati taṃ taṃ pacati, yathā vā pana same bhūmippadese ṭhapitaṃ udakapūraṃ kumbhaṃ yato yato āvijjhanti tato tatova udakaṃ nikkhamati; evameva koṭṭhāsānaṃ paguṇakālato paṭṭhāya tīsu mukhesu ekena mukhena vimuccissati. Ākaṅkhamānassa vaṇṇato, ākaṅkhamānassa paṭikūlato, ākaṅkhamānassa suññato kammaṭṭhānaṃ upaṭṭhahissatiyeva. Ayaṃ ettako uggahasandhi nāma. Imasmiṃ uggahasandhismiṃ ṭhatvā arahattaṃ pattā bhikkhu gaṇanapathaṃ vītivattā.
在器皿适当的时间加以支撑，器皿将从三处口中以一口释放。业道的类别有相合、不相合及空缺三种，皆得以承载。譬如刚想煮食的妇人，将欲煮之物放于器皿，随意烹煮，再如水池中所置水坛，水泽随外界变化流出；器皿在适当时间支撑，必能自三处口一一释放。志愿者的善业活动，或相合、或不相合、或空缺，皆依法支撑施行。这即所谓分支承纳法。于此承纳法中，持戒清净的比库完成修行道路步骤。
Yassa pana uggahasandhismiṃ kammaṭṭhānaṃ na upaṭṭhāti, tena kammaṭṭhānaṃ uggahetvā, sace yattha ācariyo vasati, so āvāso sappāyo hoti, iccetaṃ kusalaṃ; no ce, sappāyaṭṭhāne vasitabbaṃ. Vasantena aṭṭhārasa vihāradose (visuddhi. 1.52) vajjetvā pañcaṅgasamannāgate senāsane vasitabbaṃ, sayampi pañcaṅgasamannāgatena bhavitabbaṃ. Tato pacchābhattaṃ piṇḍapātapaṭikkantena rattiṭṭhānaṃ vā divāṭṭhānaṃ vā pavisitvā kammaṭṭhānaṃ manasikātabbaṃ.
但如若有比库未依此承载法来守护其业行，则即便把业行收纳整理，且若有师住处，该住处必坚固适用，此是善法；否则，不应住于不坚固之处。在雨季十八长期中，应舍弃不净，住于具五具足之床位，卧床亦当具备五具足。继而在托钵布施后，晚上或白昼归处，须观念业行。
Kathaṃ? Ādito tāva heṭṭhā vuttanayeneva anupubbato manasikātabbaṃ, na ekantarikā. Anupubbato manasikaronto hi dvattiṃsapadaṃ nisseṇiṃ padapaṭipāṭiyā akkamanto pāsādaṃ āruyha pāsādānisaṃsaṃ anubhavanakapuriso viya ‘kesā lomā’ti paṭipāṭiyā kammaṭṭhānaṃ manasikaronto kammaṭṭhānato ca na parihāyati, pāsādānisaṃsasadise ca nava lokuttaradhamme anubhavati. Anupubbato manasikarontenāpi ca nātisīghato nātisaṇikato manasikātabbaṃ. Atisīghato manasikarontassa hi kiñcāpi kammaṭṭhānaṃ paguṇaṃ hoti, avibhūtaṃ pana hoti. Tattha opammaṃ heṭṭhā vuttameva.
如何观照？起初由下层教示心念渐次观照，不可一次专注。因逐步观念，轻轻地、步行在二十二步阶梯上，入门拾阶，犹如行人按次序察觉发毛、发际等，脚步分明观念业行，且对业行不放弃，于法之住处，乃体验新生之妙法。即使逐步观念，亦不可过速或过慢而观察。过速观念业行必不能成，业心得不到充足展现。此有如下喻。
Atisaṇikato manasikarontassa kammaṭṭhānaṃ pariyosānaṃ na gacchati, antarāva osakkitabbaṃ hoti. Yathā hi puriso tiyojanaṃ maggaṃ sāyaṃ kacchaṃ bandhitvā paṭipanno nikkhantaṭṭhānato paṭṭhāya sītalacchāyaṃ disvā vissamati, ramaṇīyaṃ vālikatalaṃ disvā piṭṭhiṃ pasāreti, vanapokkharaṇiṃ disvā pānīyaṃ pivati nhāyati, pabbataṃ disvā āruyha pabbatarāmaṇeyyakaṃ passati, taṃ antarāyeva sīho vā byaggho vā dīpi vā hanati, corā vā pana viluppanti ceva hananti ca; evameva atisaṇikaṃ manasikarontassa kammaṭṭhānaṃ pariyosānaṃ na gacchati, antarāva osakkitabbaṃ hoti.
过慢观念者不能完成业行进程，中途必生阻碍。譬如有人傍晚背重包袱行三里之路，行至凉棚、园林、山峦处均得休息，但途中若遭狮虎菩提灯兽阻截，盗贼亦有扰乱伤害，行路者难以抵达终点。业行观念过慢亦然，中途多有障碍。
Tasmā nātisīghaṃ nātisaṇikaṃ ekadivasaṃ tiṃsavāre manasikātabbaṃ; pātova dasa vāre, majjhanhike dasavāre, sāyanhe dasa vāre sajjhāyo kātabbo, no kātuṃ na vaṭṭati. Yathā hi pātova uṭṭhāya mukhaṃ no dhovituṃ na vaṭṭati, khādanīyaṃ bhojanīyaṃ no khādituṃ no bhuñjituṃ na vaṭṭati; etaṃ pana vaṭṭeyya; idameva ekantena no kātuṃ na vaṭṭati; karonto mahantaṃ atthaṃ gahetvā tiṭṭhati. Yathā hi ekassa purisassa tīṇi khettāni; ekaṃ khettaṃ aṭṭhakumbhaṃ deti, ekaṃ soḷasa, ekaṃ dvattiṃsa; tena tīṇipi khettāni paṭijaggituṃ asakkontena dve chaḍḍetvā ekaṃ dvattiṃsakumbhadāyakameva paṭijaggitabbaṃ; tattheva kasanavapananiddānādīni kātabbāni; tadevassa itaresu dvīsu uṭṭhānakadāyaṃ dassati; evameva sesaṃ mukhadhovanādikammaṃ chaḍḍetvāpi ettheva kammaṃ kātabbaṃ, no kātuṃ na vaṭṭati. Karonto mahantaṃ atthaṃ gaṇhitvā tiṭṭhatīti ettāvatā majjhimā paṭipadā nāma kathitā.
故此，观念应不快不过慢，每日三十次，旬中十次，夏中旬亦十次，暮时亦十次，均应专注观念，而非松懈。譬如有人早晨起床不可懒惰不洗面，不可懈怠不进食，这些必须进行，否则难成大事。譬如有三田，一田可产八缸米，二田产十六，三田产二十二，若不能耕作三田，必须舍弃两田仅耕作一田给二十二缸之田，并做播种施肥等工作。其它两田则留待有力时耕作。业行亦然，舍弃洗面等次要功课后，必须完成此主要业行，若不做则难成大事。正是此中道修行法已述完毕。
Evaṃ paṭipannenāpi vikkhepo paṭibāhitabbo. Kammaṭṭhānañhi vissajjetvā citte bahiddhā vikkhepaṃ gacchante kammaṭṭhānato parihāyati, vaṭṭabhayaṃ samatikkamituṃ na sakkoti. Yathā hi eko puriso sahassuddhāraṃ sādhetvā vaḍḍhiṃ labhitvā addhānaṃ paṭipanno antarāmagge kumbhīlamakaragāharakkhasasamuṭṭhitāya gambhīragirikandarāya upari atthataṃ ekapadikaṃ daṇḍakasetuṃ āruyha gacchanto akkamanapadaṃ vissajjetvā ito cito ca olokento paripatitvā kumbhīlādibhattaṃ hoti, evameva ayampi kammaṭṭhānaṃ vissajjetvā sacitte bahiddhā vikkhepaṃ gacchante kammaṭṭhānato parihāyati, vaṭṭabhayaṃ samatikkamituṃ na sakkoti.
即便如此修行，也必须抵制精神散乱。当修行对象已被放弃，心念向外散乱时，其修行对象便丧失，无法超越轮回之苦。就如一人经过千辛万苦取得财富增值，独自走入一条中途隐藏着洞穴、巨蟒、鳄鱼、蝎子、恶鬼的深山险岭，登上一座独木搭成的桥梁，放弃了稳固的前进路径，向两侧张望，东西巡视，最终跌落险地陷入危险；修行者若放弃修行对象，心向外散乱，其修行对象亦失，难以超越轮回之苦。
Tatridaṃ opammasaṃsandanaṃ – purisassa sahassuddhāraṃ sādhetvā vaḍḍhiṃ laddhakālo viya hi imassa bhikkhuno ācariyasantike kammaṭṭhānassa uggahitakālo; antarā gambhīragirikandarā viya saṃsāro; tassa kumbhīlādīhi daṭṭhakālo viya vaṭṭamūlakāni mahādukkhāni; ekapadikadaṇḍakasetu viya imassa bhikkhuno sajjhāyavīthi; tassa purisassa ekapadikaṃ daṇḍakasetuṃ āruyha akkamanapadaṃ vissajjetvā ito cito ca olokentassa paripatitvā kumbhīlādīnaṃ bhattabhāvaṃ āpannakālo viya imassa bhikkhuno kammaṭṭhānaṃ vissajjetvā bahiddhā vikkhittacittassa kammaṭṭhānato parihāyitvā vaṭṭabhayaṃ samatikkamituṃ asamatthabhāvo veditabbo.
此中有一比喻：人经过千辛万苦获取财富增值的时刻，就如比库在老师面前接受修行对象的开启时；深山险岭象征轮回；洞穴、鳄鱼等危险象征根深蒂固的极大苦难；独木桥比喻比库的修行路径。当此人独自攀越独木桥，放弃了稳固的脚步，往返东顾西望，陷入险境之时，此比库便相当于放弃修行对象，心念外散散乱，修行对象消失，无法超越轮回之苦，应当认识这一无法做到的状态。
Tasmā kesā manasikātabbā. Kese manasikaritvā cittuppādassa bahiddhā vikkhepaṃ paṭibāhitvā suddhacitteneva ‘lomā nakhā dantā taco’ti manasikātabbaṃ. Evaṃ manasikaronto kammaṭṭhānato na parihāyati, vaṭṭabhayaṃ samatikkamati. Opammaṃ panettha tadeva parivattetvā veditabbaṃ. Sahassuddhāraṃ sādhetvā vaḍḍhiṃ labhitvā chekassa purisassa daṇḍakasetuṃ āruyha nivāsanapārupanaṃ saṃvidhāya dhātupatthaddhakāyaṃ katvā sotthinā paratīragamanaṃ viya chekassa bhikkhuno kese manasikaritvā cittuppādassa bahiddhā vikkhepaṃ paṭibāhitvā suddhacitteneva ‘lomā nakhā dantā taco’ti manasikarontassa kammaṭṭhānato aparihāyitvā vaṭṭabhayaṃ samatikkamanaṃ veditabbaṃ.
因此，必须注意头发。注意头发时，应当在心生起时清净内心，抵制心念向外散乱，想着“毛发、指甲、牙齿、皮肤”。如此专注，修行对象不会失去，能够超越轮回之苦。此处比喻是：人辛勤攀登独木桥，架设住宿场所，搭建支撑柱，作准备修护，如同比库注意头发，心不散乱，保持清净内心，其修行对象未失，能超越轮回之苦，应当认识心念散乱的危险。
Evaṃ bahiddhā vikkhepaṃ paṭibāhantenāpi heṭṭhā vuttanayeneva paṇṇattiṃ samatikkamanato manasikātabbaṃ. ‘Kesā lomā’ti paṇṇattiṃ vissajjetvā ‘paṭikūlaṃ paṭikūla’nti sati ṭhapetabbā. Paṭhamaṃyeva pana paṭikūlato na upaṭṭhāti . Yāva na upaṭṭhāti tāva paṇṇatti na vissajjetabbā. Yadā upaṭṭhāti tadā paṇṇattiṃ vissajjetvā ‘paṭikūla’nti manasikātabbaṃ. Karontena ca heṭṭhā vuttanayeneva pañcahākārehi paṭikūlato manasikātabbā. Tacapañcakasmiñhi vaṇṇasaṇṭhānagandhāsayokāsavaseneva pañcavidhampi pāṭikūlyaṃ labbhati. Sesesupi yaṃ yaṃ labbhati, tassa tassa vasena manasikāro pavattetabbo.
即便抵制心念外散，也应当通过如下述方式观察并超越名相。舍弃“头发”“毛发”等名相，树立“令人厌恶”的念头。起初厌恶念不能成立，若未成立，名相不可舍弃。厌恶念成立时，应舍弃名相，念头念“令人厌恶”。且行此法，以五器官的厌恶形态加以观察。五种厌恶分别是一身的色、声、香、味、触五种污秽污垢。如是，一切所起的厌恶，应以其所依对象为念。
Tattha kesādayo pañca koṭṭhāsā subhanimittaṃ rāgaṭṭhāniyaṃ iṭṭhārammaṇanti saṅkhaṃ gatā. Ye keci rajjanakasattā nāma, sabbe te imesu pañcasu koṭṭhāsesu rajjanti. Ayaṃ pana bhikkhu mahājanassa rajjanaṭṭhāne ‘paṭikūla’nti appanaṃ pāpeti. Tattha appanāppattito paṭṭhāya parato akilamantova appanaṃ pāpuṇāti.
此中，头发等五种污垢因其恶相，是使爱染消除的净相。那些内心染污重的人，头发等五类污垢都带污秽之相。此比库在大众中，因称作“令人厌恶”，生起恼恨。他为此自恼，最终达到断灭恶念的果报。
Tatridaṃ opammaṃ – yathā hi cheko dhanuggaho rājānaṃ ārādhetvā satasahassuṭṭhānakaṃ gāmavaraṃ labhitvā sannaddhapañcāvudho tattha gacchanto antarāmagge dvattiṃsa core disvā tesu pañcacorajeṭṭhake ghāteyya; tesaṃ ghātitakālato paṭṭhāya tesu dve ekamaggaṃ paṭipajjamānā nāma na honti; evaṃsampadamidaṃ daṭṭhabbaṃ. Dhanuggahassa rājānaṃ ārādhetvā gāmavaraṃ laddhakālo viya hi imassa bhikkhuno ācariyasantike kammaṭṭhānaṃ uggahetvā ṭhitakālo; dvattiṃsa corā viya dvattiṃsa koṭṭhāsā; pañca corajeṭṭhakā viya kesādayo pañca; corajeṭṭhakānaṃ ghātitakālo viya imassa bhikkhuno sabbasattānaṃ rajjanaṭṭhāne tacapañcake ‘paṭikūla’nti appanāya pāpitakālo; sesacorānaṃ pāṇippahāreneva palāyitakālo viya sesakoṭṭhāsesu akilamantasseva appanāppatti veditabbā.
此中有一比喻：如同人携带弓箭，承王命，取得十万户庄园，武装盛装，进入途中，遇见三十二贼；其中五贼是首领。遭袭时，首领死亡后，其余两个潜逃逃亡，潜逃者分散，如同一支队伍分解。此中，携带弓箭承王命，开启修行对象，修行时长相当于聚集三十二贼；三十二贼象征三十二道烦恼；五首领相当于头发等五类污垢；首领死亡即烦恼断除；剩余贼逃亡即烦恼逐渐远离。其他贼潜逃，分裂的团体终成无赖洪流，显现厌恶的产生，须觉察此事实。
Evaṃ paṇṇattiṃ samatikkamantena ca anupubbamuñcanato manasikāro pavattetabbo – kese manasikarontena manasikaronteneva kesesu sāpekkhena hutvā lomesu sati pesetabbā. Yāva lomā na upaṭṭhahanti tāva ‘kesā kesā’ti manasikātabbā. Yadā pana lomā upaṭṭhahanti tadā kese vissajjetvā lomesu sati upaṭṭhapetabbā. Evaṃ nakhādīsupi manasikāro pavattetabbo.
由此，须以超越概念的断除及按序不放逸的专注，行心念的观照。即由观世者以心念作用于头发，应当专注于头发之上，且须依附于毛发之中。直到毛发不覆，心不可分别为“头发，头发”；若毛发覆住，则须放下对头发的执著而保持于毛发的观念。于指甲等处亦复如是，心念亦当如法运作。
Tatridaṃ opammaṃ – yathā hi jalūkā gacchamānā yāva purato patiṭṭhaṃ na labhati tāva pacchato naṅguṭṭhena gahitaṭṭhānaṃ na muñcati; yadā pana purato patiṭṭhaṃ labhati tadā naṅguṭṭhaṃ ukkhipitvā mukhena gahitaṭṭhāne ṭhapeti; evameva kese manasikarontena manasikaronteneva kesesu sāpekkhena hutvā lomesu sati pesetabbā. Yāva lomā na upaṭṭhahanti tāva ‘kesā kesā’ti manasikātabbā. Yadā lomā upaṭṭhahanti tadā kese vissajjetvā lomesu sati upaṭṭhapetabbā. Evaṃ nakhādīsupi manasikāro pavattetabbo.
此中有比喻：犹如蝇蝇行行未得前方着足处时，不放开身后握住处；一旦得着前方，则扬起身后握物以口中持之；同样，以心观照头发时，应与头发有相依关系而安住毛发之中。毛发未覆盖时，不分别头发为“头发”；毛发覆盖后，则放下头发之念而专注于毛发。指甲等处，心念亦当如此运转。
Evaṃ pavattentena appanā hotīti vuttamanasikārakosallaṃ sampādetabbaṃ. Kathaṃ? Idañhi appanākammaṭṭhānaṃ manasikarontassa appanaṃ pāpuṇāti; paṭhamaṃyeva tāva na upaṭṭhāti; anamataggasmiñhi saṃsāravaṭṭe ca nānārammaṇesu vaḍḍhitaṃ cittaṃ ‘kesā’ti āvajjitamatte sajjhāyasotānusārena gantvā matthaluṅge patiṭṭhāti. ‘Matthaluṅga’nti āvajjitamatte sajjhāyasotānusārena āgantvā kesesu patiṭṭhāti. Manasikarontassa manasikarontassa pana so so koṭṭhāso upaṭṭhāti. Sati samādhināpi tiṭṭhamānā pavattati. Tena yo yo koṭṭhāso adhikataraṃ upaṭṭhāti tattha tattha dviguṇena yogaṃ katvā appanā pāpetabbā. Evaṃ appanāya pāpitakālato paṭṭhāya sesakoṭṭhāsesu akilamanto appanaṃ pāpeti. Tattha tālavanamakkaṭova opammaṃ.
如此专注，则谓为修得专注功夫。如何？此刻于专注场所修习者，初时未能立刻令专注生起。于无数生死轮回及众多境相中，增长心念，专注意念仅根据“头发”一念，循着感知通路前进至“髟发”处而住。所谓“髟发”，即根据感知通路前来置心于头发之上。对修习者而言，各部分分别定住。定力生时，专注力得以维持。其于各部分心所较强者，便于该处加倍联结而获得专注。从而于专注不佳时，依止剩余部分边缘而不放相续地修行专注犹如爬垛。
Apicettha evampi yojanā veditabbā – dvattiṃsatālakasmiñhi tālavane makkaṭo paṭivasati. Taṃ gahetukāmo luddo koṭiyaṃ ṭhitatālamūle ṭhatvā ukkuṭṭhimakāsi. Mānajātiko makkaṭo taṃ taṃ tālaṃ laṅghitvā pariyantatāle aṭṭhāsi. Luddo tatthapi gantvā ukkuṭṭhimakāsi. Makkaṭo puna tatheva purimatāle patiṭṭhāsi. So aparāparaṃ anubandhiyamāno kilamanto tassa tasseva tālassa mūle ṭhatvā ukkuṭṭhukkuṭṭhikāle uṭṭhahitvā gacchanto gacchanto atikilamanto ekassa tālassa makuḷapaṇṇasūciṃ daḷhaṃ gahetvā dhanukoṭiyā vijjhitvā gaṇhantopi na palāyati.
随此，譬喻还应明白——在二十三棵椰子树的椰林中，有一猴子居住。欲抓住它者，皮匠立于树根处，把树枝往上挑起。猴子自树上跳跃穿过各棵椰树，到达树边站立。皮匠亦随之来到树枝下。猴子再次原路返回树干。它彼此相随，因心心相系，在各椰树根处把树枝挑起，反复爬行，紧紧抓住一片叶尖，用弓如钩牢牢捕捉，想抓住猴子却不得逃脱。
Tattha dvattiṃsa tālā viya dvattiṃsa koṭṭhāsā; makkaṭo viya cittaṃ; luddo viya yogāvacaro; luddena tālamūle ṭhatvā ukkuṭṭhikāle mānajātikassa makkaṭassa palāyitvā pariyantakoṭiyaṃ ṭhitakālo viya anamatagge saṃsāravaṭṭe ca nānārammaṇesu vaḍḍhitacittassa ‘kesā’ti āvajjitamatte sajjhāyasotānusārena gantvā matthaluṅge patiṭṭhānaṃ; pariyantakoṭiyaṃ ṭhatvā ukkuṭṭhe orimakoṭiṃ āgamanakālo viya ‘matthaluṅga’nti āvajjitamatte sajjhāyasotānusārena gantvā kesesu patiṭṭhānaṃ; aparāparaṃ anubandhiyamānassa kilamantassa ukkuṭṭhukkuṭṭhiṭṭhāne uṭṭhānakālo viya manasikarontassa manasikarontassa tasmiṃ tasmiṃ koṭṭhāse upaṭṭhahante satiyā patiṭṭhāya patiṭṭhāya gamanaṃ; dhanukoṭiyā vijjhitvā gaṇhantassāpi apalāyanakālo viya yo koṭṭhāso adhikataraṃ upaṭṭhāti, tasmiṃ dviguṇaṃ manasikāraṃ katvā appanāya pāpanaṃ.
此处二十三棵椰树，如二十三部分；猴子如心；皮匠如专注修习者。猴子立于树根处，爬枝时逃离皮匠。专注者亦于无尽轮回众多境相中，循感知通路前进至“头发”处，安立于树枝莖之间。抵达树枝莖边缘时，循踪感知通路前往各头发之处。因互相追随，专注不稳者也如同猴子在枝间挑起树枝反复爬行行走。箭头钩住并紧抓，捕者亦不逃脱。
Tattha appanāya pāpitakālato paṭṭhāya sesakoṭṭhāsesu akilamantova appanaṃ pāpessati. Tasmā ‘paṭikūlaṃ paṭikūla’nti punappunaṃ āvajjitabbaṃ samannāharitabbaṃ, takkāhataṃ vitakkāhataṃ kātabbaṃ. Evaṃ karontassa cattāro khandhā paṭikūlārammaṇā honti, appanaṃ pāpuṇāti. Pubbabhāgacittāni parikammaupacārasaṅkhātāni savitakkasavicārānīti sabbaṃ heṭṭhā vuttasadisameva. Ekaṃ pana koṭṭhāsaṃ manasikarontassa ekameva paṭhamajjhānaṃ nibbattati. Pāṭiyekkaṃ manasikarontassa dvattiṃsa paṭhamajjhānāni nibbattanti. Hatthe gahitapañhāvatthu pākatikameva.
专注不善时，依止剩余部分边缘而不放，犹如不停折枝不断专注，终于获致专注。由是，须反复警觉于专注相反处，处理潜藏之过失及粗重、粗躁的妄念。如此作者，四蕴各分别处皆为专注所障碍，方能修得专注。此前心理活动及行为称为随住及习用之相，都是初步的活动。每部分心念各生起一个第一禅。自体心念倍数产生三十二第一禅。手中持书时亦如是。
So taṃ nimittanti so bhikkhu taṃ kammaṭṭhānanimittaṃ. Āsevatīti sevati bhajati. Bhāvetīti vaḍḍheti. Bahulīkarotīti punappunaṃ karoti. Svāvatthitaṃ vavatthapetīti suvavatthitaṃ karoti. Bahiddhā kāye cittaṃ upasaṃharatīti evaṃ katvā bahiddhā parassa kāye attano cittaṃ upasaṃharati ṭhapeti peseti.
于是，那种相，即该比库称为修习对象的缘由。所谓‘服侍’者，是指勤恳侍奉、执持。所谓‘培养’者，即指增长、发展。所谓‘增多’者，是指反复进行。所谓‘自体阐明’者，即将根本立足之理阐明完善。所谓‘于外在身内收摄心’者，乃如是行持，收摄自己的心于外在他身之中，安立、寄托之。
Atthissa kāyeti atthi assa kāye. Ajjhattabahiddhākāye cittaṃ upasaṃharatīti kālena attano kālena paresaṃ kāye cittaṃ upanāmeti. Atthikāyeti idaṃ yasmā na ekantena attano kāyo nāpi parasseva kāyo adhippeto, tasmā vuttaṃ. Ettha pana attano jīvamānakasarīre ‘paṭikūla’nti parikammaṃ karontassa appanāpi upacārampi jāyati. Parassa jīvamānakasarīre ‘paṭikūla’nti manasikarontassa neva appanā jāyati, na upacāraṃ. Nanu ca dasasu asubhesu ubhayampetaṃ jāyatīti? Āma, jāyati. Tāni hi anupādinnakapakkhe ṭhitāni. Tasmā tattha appanāpi upacārampi jāyati. Idaṃ pana upādinnakapakkhe ṭhitaṃ. Tenevettha ubhayampetaṃ na jāyati. Asubhānupassanāsaṅkhātā pana vipassanābhāvanā hotīti veditabbā. Imasmiṃ pabbe kiṃ kathitanti? Samathavipassanā kathitā.
“有自性身”者，即自身有其所在身。心于内外身中收摄，意谓适时将自身之心收摄于自身之身，亦适时将心收摄于他人之身。“有体身”者，指此非独自为己所有之身，亦非专属他人之身，故应如是言。进一步说，自身活体之肉身，若生起‘不净’之观，虽稍有安住，但只是方便；他人活体之肉身，若生起‘不净’念思，则无所安住，亦无方便。如此，十不净中是否二者皆可生起？诚然皆可。盖因此二者乃置身于非我之境。故于此处，于自己身心既生方便安住，便生对应方便。此所谓置身于非我处。不然，则彼二者中皆无所生。然当观不净之习具则属于观慧修习，此理当知。此处所谈者，即止与观者也。
Idānettha evaṃ sabbaṃ manasikārasādhāraṇaṃ pakiṇṇakaṃ veditabbaṃ. Etesañhi –
如今于此，关于一切心念之共通法则，应当将此一切所普遍显现拨开，辨识其理。此等者－
Nimittato lakkhaṇato, dhātuto atha suññato;
以相缘、以标志、以根本元素、乃至以空性；
Khandhādito ca viññeyyo, kesādīnaṃ vinicchayo.
从蕴等诸处所可识知，及毛发等分解；
Tattha ‘nimittato’ti dvattiṃsākāre saṭṭhisataṃ nimittāni, yesaṃ vasena yogāvacaro dvattiṃsākāraṃ koṭṭhāsato pariggaṇhāti, seyyathidaṃ – kesassa vaṇṇanimittaṃ, saṇṭhānanimittaṃ, disānimittaṃ, okāsanimittaṃ, paricchedanimittanti pañca nimittāni honti. Lomādīsupi eseva nayo.
其所涵摄者即是所谓相缘者多达六千二百种，以此数数细说集合，譬如毛色缘、结缘、方位缘、落点缘、破裂缘等五种相缘。毛发等亦如法归纳。
‘Lakkhaṇato’ti dvattiṃsākāre aṭṭhavīsatisataṃ lakkhaṇāni honti, yesaṃ vasena yogāvacaro dvattiṃsākāraṃ lakkhaṇato manasikaroti, seyyathidaṃ – kese thaddhattalakkhaṇaṃ, ābandhattalakkhaṇaṃ, uṇhattalakkhaṇaṃ, vitthambhanalakkhaṇanti cattāri lakkhaṇāni honti. Lomādīsupi eseva nayo.
“『显相』者，谓二十二相，共二十八十三相。其因缘相续，常行二十二相中，心念所摄者是也。依此观之，即如是：发毛耸立相、拘束相、热起相、扩张相，此四相者常有也。毛发等处，亦复如是。
‘Dhātuto’ti dvattiṃsākāre ‘‘catudhāturo ayaṃ, bhikkhu, puriso’’ti vuttāsu dhātūsu aṭṭhavīsatisataṃ dhātuyo honti, yāsaṃ vasena yogāvacaro dvattiṃsākāraṃ dhātuto pariggaṇhāti, seyyathidaṃ – kese kakkhaḷatā pathavīdhātu, ābandhanatā āpodhātu, uṇhatā tejodhātu, vitthambhanatā vāyodhātūti catasso dhātuyo honti. Lomādīsupi eseva nayo.
“『根本』者，谓二十二根本。言『此比库，男子也』中根本，具二十八十三根本。其因缘相续，常行二十二根本中，此属根本者，即如是：发毛坚硬性为地根，拘束性为水根，热起性为火根，扩张性为风根，四根本也。毛发等处，亦复如是。
‘Suññato’ti dvattiṃsākāre channavuti suññatā honti, yāsaṃ vasena yogāvacaro dvattiṃsākāraṃ suññato vipassati, seyyathidaṃ – kesā suññā attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vāti. Kese tāva attasuññatā, attaniyasuññatā, niccabhāvasuññatāti tisso suññatā honti. Lomādīsupi eseva nayo.
“『空相』者，谓二十二空相。诸毛发绕之空相，依因缘二十二空相常现者，为眼所现。其如是者，即如是：毛发为空于自性者，或于自身，或常恒，或浊秽，或不变异法中流转。毛发具有三种空相：自空、他空、常住空相。毛发等处，亦复如是。
‘Khandhādito’ti dvattiṃsākāre kesādīsu khandhādivasena pariggayhamānesu kesā kati khandhā honti, kati āyatanāni, kati dhātuyo, kati saccāni, kati satipaṭṭhānānītiādinā nayena pettha vinicchayo viññātabbo.
“『蕴等起始』者，谓二十二中，以毛发等为起始的蕴等分。如发毛者为几蕴几个处、几个根本、几个界、几个念处等，依此理，应分别了知。
§357
357. Evaṃ ajjhattādibhedato tividhena kāyānupassanaṃ vitthārato dassetvā idāni ‘‘kāyānupassī viharati ātāpī sampajāno’’tiādīni padāni bhājetvā dassetuṃ anupassītiādi āraddhaṃ. Tattha yāya anupassanāya kāyānupassī nāma hoti, taṃ dassetuṃ tattha katamā anupassanā? Yā paññā pajānanātiādi vuttaṃ. Ātāpītiādīsupi eseva nayo.
357. 现今详细显示由内在分别三种身体观察法后，应当以“身体观察者，具热诚、正智”等词分别讲示开示无观等之起始。此中，所谓无观身体观察者，即何种无观？依所说“智慧生知”等即此理。此中“热诚”等言含如前所说义。
Tattha paññā pajānanātiādīni heṭṭhā cittuppādakaṇḍavaṇṇanāyaṃ (dha. sa. aṭṭha. 16) vuttanayeneva veditabbāni. Upetotiādīni sabbāni aññamaññavevacanāni. Apica āsevanavasena upeto, bhāvanāvasena suṭṭhu upetoti samupeto. Upāgato samupāgato, upapanno sampannoti imesupi dvīsu dukesu ayameva nayo. Bahulīkāravasena pana samannāgatoti evamettha yojanā veditabbā. Iminā ātāpena upetoti ādīsupi eseva nayo.
此中“智慧生知”等如下注释第16节所说，依其说理当知。诸“超越”等词相互异说。且“依在”等谓依照习气，“修习”谓善依止，盖此三义为同一理。以依止为近依止，依来者为同伴，依生者为具足，此同异二义应如此知。广义中“具备”即此说。此处亦应依“具足热诚”诸义而懂。
Viharatīti pade ‘tattha katamo vihāro’ti pucchaṃ akatvā puggalādhiṭṭhānāya desanāya desento iriyatītiādimāha. Tassattho – catunnaṃ iriyāpathānaṃ aññatarasamaṅgībhāvato iriyati. Tehi iriyāpathacatukkehi kāyasakaṭavattanena vattati. Ekaṃ iriyāpathadukkhaṃ aparena iriyāpathena bādhitvā ciraṭṭhitikabhāvena sarīrakkhanato pāleti. Ekasmiṃ iriyāpathe asaṇṭhahitvā sabbiriyāpathavatanato yapeti. Tena tena iriyāpathena tathā tathā kāyassa yāpanato yāpeti. Cirakālavattāpanato carati. Iriyāpathena iriyāpathaṃ vicchinditvā jīvitaharaṇato viharati.
“住”这一词，于此处所指何种住处？此问若不答，诸人于修习对治我执之教诲，说其行、念等诸语(尸陀等)便有所谓。其意曰：于“四念处”中的行住，谓行路之一类相应者。此行止四法，在身体之运动转移中体现。一种行止苦受他行止所障，且持久不变形的身体安全，称为守护。又有一种行止在某一路径不动摇而依托全行止而起功效。人依各自行止，依顺各处照料身体；以长久不断维护而前行。以行止断除行止而存在，常以夺命行止而生存行住。
§362
362.Sveva kāyo lokoti yasmiṃ kāye kāyānupassī viharati, sveva kāyo lujjanapalujjanaṭṭhena loko. Yasmā panassa kāye pahīyamānaṃ abhijjhādomanassaṃ vedanādīsupi pahīyati eva, tasmā pañcapi upādānakkhandhā lokoti vuttaṃ.
362.所谓自己的身体与外界相应，则即为世俗之“身体、世界”。此身倘若陷于污染与堕落中，即为处于世俗之境。因于自身身体灭除贪与忧苦等烦恼，故五取蕴亦即世俗而言。
Santātiādīsupi nirodhavasena santatāya santā. Bhāvanāya samitattā samitā. Vatthupariññāya appavattivūpasamavasena vūpasantā. Nirodhasaṅkhātaṃ atthaṃ gatāti atthaṅgatā. Punappunaṃ nibbattiyā paṭibāhitattā ativiya atthaṃ gatāti abbhatthaṅgatā. Appitāti vināsitā, appavattiyaṃ ṭhapitātipi attho. Byappitāti suvināsitā, ativiya appavattiyaṃ ṭhapitātipi attho. Yathā puna na anvassavanti evaṃ sositattā sositā. Suṭṭhu sositāti visositā, sukkhāpitāti attho. Vigatantā katāti byantī katā. Ettha ca anupassanāya kammaṭṭhānavihārena kammaṭṭhānikassa kāyapariharaṇaṃ, ātāpena sammappadhānaṃ, satisampajaññena kammaṭṭhānapariharaṇūpāyo; satiyā vā kāyānupassanāvasena paṭiladdho samatho, sampajaññena vipassanā, abhijjhādomanassavinayena bhāvanāphalaṃ vuttanti veditabbaṃ.
所谓清净(净)乃由止息等缘常恒清净。由修习而熟炼，则生稳固。由对法理之彻悟与断尽烦恼而生安稳故称清净。已断灭之义降于灭法体会，谓义已入灭境。反复生起而常得而又失，则谓义常随生灭。有所损坏的谓被破坏，无断尽者又复如是。正如反复失去而不复见，谓为失落。诸失落即是消灭。远离则谓超越完成。于此，若无观察之业处修行，身心受持无法衡量，以努力正念及正智，依止身念所成定力，修持蹉跎得止观智渐成，调伏贪忧，是应当知修之果报。
Kāyānupassanāniddesavaṇṇanā niṭṭhitā. · 身随观广说之解释已毕。
Vedanānupassanāniddesavaṇṇanā受随观解说的注释
§363
363. Vedanānupassanāniddesepi heṭṭhā vuttasadisaṃ vuttanayeneva veditabbaṃ. Sukhaṃ vedanaṃ vedayamānotiādīsu pana sukhaṃ vedananti kāyikaṃ vā cetasikaṃ vā sukhaṃ vedanaṃ vedayamāno ‘ahaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānātīti attho. Tattha kāmaṃ uttānaseyyakāpi dārakā thaññapivanādikāle sukhaṃ vedayamānā ‘sukhaṃ vedanaṃ vedayāmā’ti pajānanti, na panetaṃ evarūpaṃ jānanaṃ sandhāya vuttaṃ. Evarūpañhi jānanaṃ sattūpaladdhiṃ nappajahati, sattasaññaṃ na ugghāṭeti, kammaṭṭhānaṃ vā satipaṭṭhānabhāvanā vā na hoti. Imassa pana bhikkhuno jānanaṃ sattūpaladdhiṃ pajahati, sattasaññaṃ ugghāṭeti, kammaṭṭhānañceva satipaṭṭhānabhāvanā ca hoti. ‘Idañhi ko vedayati, kassa vedanā, kiṃ kāraṇā vedanā’ti evaṃ sampajānavediyanaṃ sandhāya vuttaṃ.
363.对受住处之观照指示，亦当讨知与前文所说大致相同。若能感受快乐感受等，实乃身体或心识快乐感受时，自己觉知“我正在感受快乐感受”。其义是如童儿在拥枕饮奶时感受快乐，而能自知“我正感受快乐感受”，此非凭空臆想而得的认知。若只是此等认知，是不能断除我执执取，不揭示实相，亦无业处和念处修习。唯有比库此等觉知能断除我执，揭示实相，有业处与念处修习，能够察问“何者在感受？谁感受？何因感受？”等而得智慧。
Tattha ko vedayatīti? Na koci satto vā puggalo vā vedayati. Kassa vedanāti? Na kassaci sattassa vā puggalassa vā vedanā. Kiṃ kāraṇā vedanāti? Vatthuārammaṇā ca panesā vedanā. Tasmā esa evaṃ pajānāti – ‘taṃ taṃ sukhādīnaṃ vatthuṃ ārammaṇaṃ katvā vedanāva vedayati; taṃ pana vedanāpavattiṃ upādāya ‘ahaṃ vedayāmī’ti vohāramattaṃ hotī’ti. Evaṃ vatthuṃ ārammaṇaṃ katvā vedanāva vedayatīti sallakkhento ‘esa sukhaṃ vedanaṃ vedayāmī’ti pajānātīti veditabbo, cittalapabbate aññataro thero viya.
何者感受？不是某一生命或人感受。所谓“谁感受？”亦非任何个体生命、个人。何因感受？是缘于对象的依止而感受。于是他便这样认知：“于彼诸快乐等对象依止而感受，感受因此生；对此感受之失，则由执我‘我感受’之妄想而起。”如此判断，识心如山中树之某长老具足相似的智慧。
Thero kira aphāsukakāle balavavedanāya nitthunanto aparāparaṃ parivattati. Tameko daharo āha – ‘‘kataraṃ vo, bhante, ṭhānaṃ rujatī’’ti? ‘‘Āvuso, pāṭiyekkaṃ rujanaṭṭhānaṃ nāma natthi; vatthuṃ ārammaṇaṃ katvā vedanāva vedayatī’’ti. ‘‘Evaṃ jānanakālato paṭṭhāya adhivāsetuṃ vaṭṭati no, bhante’’ti. ‘‘Adhivāsemi, āvuso’’ti. ‘‘Adhivāsanā, bhante, seyyo’’ti. Thero adhivāsesi. Vāto yāva hadayā phālesi. Mañcake antāni rāsīkatāni ahesuṃ. Thero daharassa dassesi – ‘‘vaṭṭatāvuso, ettakā adhivāsanā’’ti? Daharo tuṇhī ahosi. Thero vīriyasamādhiṃ yojetvā sahapaṭisambhidāhi arahattaṃ pāpuṇitvā samasīsī hutvā parinibbāyi.
该长老于疾患之时，因强烈的疼痛，从一处转移至另一处。某童子问曰：“上师，贵师所苦何处？”答曰：“朋友，没有偏在一方的痛苦；因缘依止而感受痛苦。”童子闻此语，随后盘坐。长老因痛而转侧，终见浅土数岗，童子见状问曰：“如此痛苦，友人这即于盘坐为业？”童子安静。长老启勇进道，遂于共同辩论得阿拉汉果，安卧于上般涅槃。
Yathā ca sukhaṃ, evaṃ dukkhaṃ…pe… nirāmisaṃ adukkhamasukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’’ti pajānāti. Iti bhagavā rūpakammaṭṭhānaṃ kathetvā arūpakammaṭṭhānaṃ kathento vedanāvasena kathesi. Duvidhañhi kammaṭṭhānaṃ – rūpakammaṭṭhānaṃ arūpakammaṭṭhānañca; rūpapariggaho arūpapariggahotipi etadeva vuccati. Tattha bhagavā rūpakammaṭṭhānaṃ kathento saṅkhepamanasikāravasena vā vitthāramanasikāravasena vā catudhātuvavatthānaṃ kathesi. Tadubhayampi visuddhimagge sabbākārato dassitameva.
正如快乐，痛苦也是如此……净味存在的痛苦快乐感受中，体验者知晓“我体验此净味痛苦快乐感受”。世尊由于讲述与色法接触有关的业处，接着又讲述与非色法接触有关的业处，乃至以痛受为缘讲说。业处分为两种——色业处与非色业处；此以色心所为色之取，非色心所为非色之取。世尊讲述色业处时，以简要或详尽的观念，分别说明四大界；对此二者皆以清净之道全部表显。
Arūpakammaṭṭhānaṃ pana kathento yebhuyyena vedanāvasena kathesi. Tividho hi arūpakammaṭṭhāne abhiniveso – phassavasena, vedanāvasena, cittavasenāti. Kathaṃ? Ekaccassa hi saṃkhittena vā vitthārena vā pariggahite rūpakammaṭṭhāne tasmiṃ ārammaṇe cittacetasikānaṃ paṭhamābhinipāto taṃ ārammaṇaṃ phusanto uppajjamāno phasso pākaṭo hoti. Ekaccassa taṃ ārammaṇaṃ anubhavantī uppajjamānā vedanā pākaṭā hoti. Ekaccassa taṃ ārammaṇaṃ pariggahetvā vijānantaṃ uppajjamānaṃ viññāṇaṃ pākaṭaṃ hoti.
世尊讲述非色业处时，主要以痛受为缘说明。非色业处中，贪著分三种：以触为缘、以痛受为缘、以识为缘。怎么理解呢？在某些简略或详尽说明的色业处，那在相应境界中，以心识及心所为第一作用的接触，触境生起时，触即显现。有时该境界之体验中痛受显现。再有时，取得该境界，且识知该境界时，识也显现。
Tattha yassa phasso pākaṭo hoti, sopi ‘na kevalaṃ phassova uppajjati; tena saddhiṃ tadevārammaṇaṃ anubhavamānā vedanāpi uppajjati, sañjānamānā saññāpi, cetayamānā cetanāpi, vijānanamānaṃ viññāṇampi uppajjatī’ti phassapañcamakeyeva pariggaṇhāti. Yassa vedanā pākaṭā hoti, sopi ‘na kevalaṃ vedanāva uppajjati; tāya saddhiṃ tadevārammaṇaṃ phusamāno phassopi uppajjati, sañjānanamānā saññāpi, cetayamānā cetanāpi, vijānanamānaṃ viññāṇampi uppajjatī’ti phassapañcamakeyeva pariggaṇhāti. Yassa viññāṇaṃ pākaṭaṃ hoti, sopi ‘na kevalaṃ viññāṇameva uppajjati; tena saddhiṃ tadevārammaṇaṃ phusamāno phassopi uppajjati, anubhavamānā vedanāpi, sañjānanamānā saññāpi, cetayamānā cetanāpi uppajjatī’ti phassapañcamakeyeva pariggaṇhāti.
当此触显现时，也不是仅仅触生起，而是伴随同一境界体验而生痛受、观察该境界的识、起意的意、认识的识心等五触法；当痛受显现时，也非仅痛受生起，而是与之境界同时，触生起，观察境界的识、起意、认识的心亦同生起；当识显现时，也非单纯识生起，而是伴随该境界触生起，痛受及观察、起意的心皆同生起。这即是五触法里触、痛受、识互为缘起之理。
So ‘ime phassapañcamakā dhammā kiṃnissitā’ti upadhārento ‘vatthunissitā’ti pajānāti. Vatthu nāma karajakāyo; yaṃ sandhāya vuttaṃ ‘‘idañca pana me viññāṇaṃ etthasitaṃ, etthapaṭibaddha’’nti (dī. ni. 1.235). So atthato bhūtāni ceva upādārūpāni ca. Evamettha vatthu rūpaṃ, phassapañcamakā nāmanti nāmarūpameva passati. Rūpañcettha rūpakkhandho, nāmaṃ cattāro arūpino khandhāti pañcakkhandhamattaṃ hoti. Nāmarūpavinimuttā hi pañcakkhandhā pañcakkhandhavinimuttaṃ vā nāmarūpaṃ natthi.
此所谓五触法依缘存在，是缘起的依靠，名为“境”。所谓境，即所依赖的事物。正如经中述说“今此识于此境立定、具足”，这一境实际指识的所依根本。这里的境是实有的与取相的。如此，“境”即为色法，这五触法即是名色法。色，即色蕴之色，名指四无色蕴，这合称五蕴。若离名色，则无五蕴，亦无名色之法。
So ‘ime pañcakkhandhā kiṃhetukā’ti upaparikkhanto ‘avijjādihetukā’ti passati; tato paccayo ceva paccayuppannañca idaṃ; añño satto vā puggalo vā natthi; suddhasaṅkhārapuñjamattamevāti sappaccayanāmarūpavasenava tilakkhaṇaṃ āropetvā vipassanāpaṭipāṭiyā ‘aniccaṃ dukkhaṃ anattā’ti sammasanto vicarati. So ‘ajja ajjā’ti paṭivedhaṃ ākaṅkhamāno tathārūpe divase utusappāyaṃ, puggalasappāyaṃ, bhojanasappāyaṃ, dhammasavanasappāyaṃ vā labhitvā ekapallaṅkena nisinnova vipassanaṃ matthakaṃ pāpetvā arahatte patiṭṭhāti. Evaṃ imesaṃ tiṇṇampi janānaṃ yāva arahattā kammaṭṭhānaṃ kathitaṃ hoti.
进一步考察这五蕴，明了它们的因缘，自无明等所生起；因缘与所生缘起故，它们此时存在；此处非他众生或人所在；仅纯粹的心所集合罢了。以这诸多因缘名色之缘，按三相法（无常、苦、无我）修习而观照，实行观行于修习禅法之道。愿得如此明悟之现证，当日当夜，在世间或圣境，食于众生或法乐，能单独一席静坐而守护正念，使得慧见牢固而安住阿拉汉境界。如此讲述三境之业处，乃至于阿拉汉果位。
Idha pana bhagavā arūpakammaṭṭhānaṃ kathento vedanāvasena kathesi. Phassavasena vā hi viññāṇavasena vā kathiyamānaṃ na pākaṭaṃ hoti, andhakāraṃ viya khāyati. Vedanāvasena pana pākaṭaṃ hoti. Kasmā? Vedanānaṃ uppattipākaṭatāya. Sukhadukkhavedanānañhi uppatti pākaṭā. Yadā sukhaṃ uppajjati, sakalasarīraṃ khobhentaṃ maddantaṃ pharamānaṃ abhisandayamānaṃ satadhotasappiṃ khādāpayantaṃ viya, satapākatelaṃ makkhāpayamānaṃ viya, udakaghaṭasahassena pariḷāhaṃ nibbāpayamānaṃ viya, ‘aho sukhaṃ! Aho sukhanti’! Vācaṃ nicchārayamānameva uppajjati. Yadā dukkhaṃ uppajjati, sakalasarīraṃ khobhentaṃ maddantaṃ pharamānaṃ abhisandayamānaṃ tattaphālaṃ pavesentaṃ viya, vilīnatambalohena āsiñcantaṃ viya, sukkhatiṇavanappatimhi araññe dāruukkākalāpaṃ pakkhipamānaṃ viya ‘aho dukkhaṃ! Aho dukkhanti!’ Vippalāpayamānameva uppajjati. Iti sukhadukkhavedanānaṃ uppatti pākaṭā hoti.
此时世尊讲述非色业处时，主要以痛受为缘加以说明。因触或识为缘时，痛受并不显现，如藏于暗中消蚀一般。但以痛受为缘，却能明显显现。何以故？因痛受产生之明显。快乐痛苦受生起时，譬如满布体表的淤血缓缓流淌，似乎滋养肌肤润泽，抑或宛如罐中千升甘露般地散发芳香，或如野林草地一带火光燃烧般绵长而炽烈，使人欣叹“啊，快乐啊！”发声言语油然而生。痛苦生起时，犹如满布全身淤血瘀毒破裂，腐臭渗出，似丛林干枯枯枝乱丛舞动嘶鸣，人则呼喊“啊，痛苦啊！”痛苦之声亦随之响起。由此可见，快乐与痛苦痛受之现行是显著的。
Adukkhamasukhā pana duddīpanā andhakārā avibhūtā. Sā sukhadukkhānaṃ apagame sātāsātapaṭikkhepavasena majjhattākārabhūtā adukkhamasukhā vedanāti nayato gaṇhantassa pākaṭā hoti. Yathā kiṃ? Antarā piṭṭhipāsāṇaṃ āruhitvā palāyantassa migassa anupathaṃ gacchanto migaluddako piṭṭhipāsāṇassa orabhāge aparabhāgepi padaṃ disvā majjhe apassantopi ‘ito āruḷho, ito oruḷho, majjhe piṭṭhipāsāṇe iminā padesena gato bhavissatī’ti nayato jānāti. Evaṃ āruḷhaṭṭhāne padaṃ viya hi sukhāya vedanāya uppatti pākaṭā hoti; oruḷhaṭṭhāne padaṃ viya dukkhāya vedanāya uppatti pākaṭā hoti. ‘Ito āruḷho, ito oruḷho, majjhe evaṃ gato’ti nayato gahaṇaṃ viya sukhadukkhānaṃ apagame sātāsātapaṭikkhepavasena majjhattākārabhūtā adukkhamasukhā vedanāti nayato gaṇhantassa pākaṭā hoti.
非痛非乐之感为烦扰与昏暗，未得清明显露。此感于乐苦消失时，立即转舍，成为中和状态之痛乐感。此中和感现象对领悟者而言显然。如何如此？譬如：猛兽山岩高地，猎物逃逸，幼兽逆行游走时，虽未见中路，却识其行止。幼兽知晓此路已上此山岩，彼山岩两傍皆足迹清晰，心知此行将至彼处。由此，登山岩之处如同足迹，产生乐感；山脚处如足迹，产生苦感。此因领悟而知，于乐苦消失时，痛乐感作中和，显示为非苦非乐之痛乐感，如此显现于领悟之人眼中。
Evaṃ bhagavā paṭhamaṃ rūpakammaṭṭhānaṃ kathetvā pacchā arūpakammaṭṭhānaṃ kathento vedanāvasena vinivattetvā dassesi; na kevalañca idheva evaṃ dasseti, dīghanikāyamhi mahānidāne, sakkapañhe, mahāsatipaṭṭhāne , majjhimanikāyamhi satipaṭṭhāne ca cūḷataṇhāsaṅkhaye, mahātaṇhāsaṅkhaye, cūḷavedalle, mahāvedalle, raṭṭhapālasutte, māgaṇḍiyasutte, dhātuvibhaṅge, āneñjasappāye, saṃyuttanikāyamhi cūḷanidānasutte, rukkhopame, parivīmaṃsanasutte, sakale vedanāsaṃyutteti evaṃ anekesu suttesu paṭhamaṃ rūpakammaṭṭhānaṃ kathetvā pacchā arūpakammaṭṭhānaṃ vedanāvasena vinivattetvā dassesi. Yathā ca tesu tesu, evaṃ imasmimpi satipaṭṭhānavibhaṅge paṭhamaṃ rūpakammaṭṭhānaṃ kathetvā pacchā arūpakammaṭṭhānaṃ vedanāvasena vinivattetvā dassesi.
如是，世尊先说形色修习处，后说无色修习处，终止于感受所，示现于修证层次；非仅于此经中如是显现，亦见于长部大集经、萨咖问经、大念处经、小断爱经、大断爱经、小感受经、大感受经、国主经、磨甘底经、界分经、不净灭法经、相应部小集经、小缘起经、树喻经、思惟经及诸多经中，皆先说形色修习处，继之无色修习处，终止于感受所。于其中，世尊皆以此法示现。
Tattha sukhaṃ vedanantiādīsu ayaṃ aparopi pajānanapariyāyo – sukhaṃ vedanaṃ vedayāmīti pajānātīti sukhavedanākkhaṇe dukkhāya vedanāya abhāvato sukhaṃ vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ti pajānāti. Tena yā pubbe bhūtapubbā dukkhā vedanā, tassā idāni abhāvato imissā ca sukhāya ito paṭhamaṃ abhāvato vedanā nāma aniccā addhuvā vipariṇāmadhammāti itiha tattha sampajāno hoti. Vuttampi cetaṃ bhagavatā –
于此，‘乐感’等名为一般通解：‘乐感为感受之觉知’。当乐感显现时，即断苦感之存在而知其乐。昔日曾苦苦受，如今因乐感现起乐之不常变异，领悟其无常、变易真理。世尊有言：
‘‘Yasmiṃ, aggivessana, samaye sukhaṃ vedanaṃ vedeti, neva tasmiṃ samaye dukkhaṃ vedanaṃ vedeti, na adukkhamasukhaṃ vedanaṃ vedeti, sukhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Yasmiṃ , aggivessana, samaye dukkhaṃ…pe… adukkhamasukhaṃ vedanaṃ vedeti, neva tasmiṃ samaye sukhaṃ vedanaṃ vedeti, na dukkhaṃ vedanaṃ vedeti, adukkhamasukhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Sukhāpi kho, aggivessana , vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Dukkhāpi kho…pe… adukkhamasukhāpi kho, aggivessana, vedanā aniccā saṅkhatā…pe… nirodhadhammā. Evaṃ passaṃ, aggivessana, sutavā ariyasāvako sukhāyapi vedanāya nibbindati, dukkhāyapi vedanāya nibbindati, adukkhamasukhāyapi vedanāya nibbindati, nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti; ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti (ma. ni. 2.205).
“阿耆尼婆沙那！某时感乐，则不感苦；不感不苦乐而仅感乐。某时感苦，则不感乐；不感苦乐而仅感苦。乐感虽生，却为无常、因缘和合生起，终将灭亡、消逝、离欲、止息之法；苦感与非苦非乐感亦是如此。尔时，闻法之圣弟子，于乐苦及非苦非乐感均生厌离，厌离后心淡然，心离欲，获解脱，谓：“生已尽，行已了，所为已成，不复有此。”（大念处2.205）”
Sāmisaṃvā sukhantiādīsu sāmisā sukhā nāma pañcakāmaguṇāmisanissitā cha gehassitasomanassavedanā; nirāmisā sukhā nāma cha nekkhammassitasomanassavedanā; sāmisā dukkhā nāma cha gehassitadomanassavedanā; nirāmisā dukkhā nāma cha nekkhammassitadomanassavedanā; sāmisā adukkhamasukhā nāma cha gehasitaupekkhāvedanā; nirāmisā adukkhamasukhā nāma cha nekkhammassitaupekkhāvedanā. Tāsaṃ vibhāgo uparipaṇṇāse pāḷiyaṃ (ma. ni. 3.304 ādayo) āgatoyeva. So taṃ nimittanti so taṃ vedanānimittaṃ. Bahiddhā vedanāsūti parapuggalassa vedanāsu. Sukhaṃ vedanaṃ vedayamānanti parapuggalaṃ sukhavedanaṃ vedayamānaṃ. Ajjhattabahiddhāti kālena attano kālena parassa vedanāsu cittaṃ upasaṃharati. Imasmiṃ vāre yasmā neva attā, na paro niyamito; tasmā vedanāpariggahamattameva dassetuṃ ‘‘idha bhikkhu sukhaṃ vedanaṃ sukhā vedanā’’tiādi vuttaṃ. Sesamettha uttānameva. Imasmiṃ pana pabbe suddhavipassanāva kathitāti.
触感具染净分别为五类：染乐感乃六根擦触染乐及心喜乐感；净乐感乃出离尘俗清净喜乐感；染苦感乃六根触染恼痛及心忧愁感；净苦感乃出离尘俗清净忧愁感；染非苦非乐感乃六根触无喜无怒之平等感；净非苦非乐感乃出离尘俗清净无喜无怒之平等感。此分类于经文集成而成，指此即为感受之标识。外缘所触称为感受。感乐者心对应所触乐感。内外两合，心或于自己时，或于他物感受时，收摄于心流。值此，谓比库应识乐感为乐感。以上即此处结论。今此处后，转入纯净内观法之说。
Vedanānupassanāniddesavaṇṇanā niṭṭhitā. · 受随观解说的注释完毕。
Cittānupassanāniddesavaṇṇanā心随观解说的注释
§365
365. Cittānupassanāniddesepi heṭṭhā vuttasadisaṃ vuttanayeneva veditabbaṃ. Sarāgaṃ vā cittantiādīsu pana sarāganti aṭṭhavidhaṃ lobhasahagataṃ. Vītarāganti lokiyakusalābyākataṃ. Idaṃ pana yasmā sammasanaṃ na dhammasamodhānaṃ, tasmā idha ekapadepi lokuttaraṃ na labbhati. Yasmā pahānekaṭṭhavasena rāgādīhi saha vattanti pahīyanti, tasmā dvīsu padesu nippariyāyena na labbhantīti na gahitāni. Sesāni cattāri akusalacittāni neva purimapadaṃ, na pacchimapadaṃ bhajanti. Sadosanti duvidhaṃ domanassasahagataṃ. Vītadosanti lokiyakusalābyākataṃ. Sesāni dasa akusalacittāni neva purimapadaṃ, na pacchimapadaṃ bhajanti. Samohanti vicikicchāsahagatañceva uddhaccasahagatañcāti duvidhaṃ. Yasmā pana moho sabbākusalesu uppajjati, tasmā sesānipi idha vaṭṭanti eva. Imasmiṃ yeva hi duke dvādasākusalacittāni pariyādiṇṇānīti. Vītamohanti lokiyakusalābyākataṃ. Saṃkhittanti thinamiddhānupatitaṃ. Etañhi saṅkuṭitacittaṃ nāma. Vikkhittanti uddhaccasahagataṃ. Etañhi pasaṭacittaṃ nāma.
三百六十五、有关观心之指示，乃依前所说方式应知。贪欲缘心等八种，乃以种种贪为所染。无贪心则为世俗善心表现。此类非真法，故于此处哪怕单一法中亦无越世真理。如若断除贪等住处，则断除，由此断除不可能在两处皆得。余为四种无善心，不系于前后法，分别是两种有忧及无忧，无忧为世俗善表现。余为十种无善心，不系于前后法。疑惑妄乱二者为两种。因蒙蔽生于一切无善者中，故此余者亦随之。借此，共计十二种无善心在此起作用。无迷惑为世俗善表现。引致昏沉为心散乱名。引致躁动为心放逸名。
Mahaggatanti rūpāvacaraṃ arūpāvacarañca. Amahaggatanti kāmāvacaraṃ. Sauttaranti kāmāvacaraṃ. Anuttaranti rūpāvacarañca arūpāvacarañca. Tatrāpi sauttaraṃ rūpāvacaraṃ, anuttaraṃ arūpāvacarameva. Samāhitanti yassa appanāsamādhi upacārasamādhi vā atthi. Asamāhitanti ubhayasamādhivirahitaṃ. Vimuttanti tadaṅgavikkhambhanavimuttīhi vinimuttaṃ. Avimuttanti ubhayavimuttirahitaṃ; samucchedapaṭippassaddhinissaraṇavimuttīnaṃ pana idha okāsova natthi. Sarāgamassa cittanti sarāgaṃ assa cittaṃ. Sesaṃ heṭṭhā vuttanayattā uttānatthameva. Imasmimpi pabbe suddhavipassanāva kathitāti.
大分别者谓色所缘与无色所缘。无分别者谓欲所缘。最胜者谓欲所缘。无上者谓色所缘与无色所缘。其间亦有最胜为色所缘，无上者唯为无色所缘。专注者谓其有安止定或近行定。不专者谓二种定俱无。解脱者谓解脱诸缚的解脱。未解脱者谓二者解脱俱无；此处并无断灭平静解脱的余地。对染污者，心即为染污者；若有染污，便是心。余者略前已述，为广义解释。此中说明了清净般若观的内容。
Cittānupassanāniddesavaṇṇanā niṭṭhitā. · 心随观解说的注释完毕。
Dhammānupassanāniddesavaṇṇanā法随观解说的注释
Nīvaraṇapabbavaṇṇanā盖品的注释
§367
367. Ettāvatā yasmā kāyānupassanāya rūpakkhandhapariggahova kathito, vedanānupassanāya vedanākkhandhapariggahova cittānupassanāya viññāṇakkhandhapariggahova tasmā idāni sampayuttadhammasīsena saññāsaṅkhārakkhandhapariggahampi kathetuṃ dhammānupassanaṃ dassento kathañca bhikkhūtiādimāha. Tattha santanti abhiṇhasamudācāravasena saṃvijjamānaṃ. Asantanti asamudācāravasena vā pahīnattā vā avijjamānaṃ. Yathā cāti yena kāraṇena kāmacchandassa uppādo hoti. Tañca pajānātīti tañca kāraṇaṃ pajānāti. Iminā nayena sabbapadesu attho veditabbo.
367. 此处因已论及观察身者，身部所缘，观察受者，受部所缘，观察心者，识部所缘，因此今当以“三法观察”的方式，将认识觉知及行部所缘也一并论说，展现修法之道，如比库等所说。彼处“存在”指有明显显现的当下活动，“不存在”指无活动或已断滅无智。譬如，欲爱起，由此缘起，故晓知此缘。以此理路，一切处境诸法义理须当洞察理解。
Tattha subhanimitte ayonisomanasikārena kāmacchandassa uppādo hoti. Subhanimittaṃ nāma subhampi subhanimittaṃ, subhārammaṇampi subhanimittaṃ. Ayonisomanasikāro nāma anupāyamanasikāro uppathamanasikāro, anicce niccanti vā dukkhe sukhanti vā anattani attāti vā asubhe subhanti vā manasikāro. Taṃ tattha bahulaṃ pavattayato kāmacchando uppajjati. Tenāha bhagavā –
此处谓由善相非善思维而生欲爱。所谓善相，即美好与善良之相貌、形象。非善思维即非择方便思惟，是谓由无常常、苦乐无我、丑恶美妙等思维所生。此种思维起时，欲爱常多起。基此，世尊说：
‘‘Atthi, bhikkhave, subhanimittaṃ. Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāyā’’ti (saṃ. ni. 5.232).
「比库们，善相存在。在此善相上，多起非善思维者，是欲爱未生时起者，及欲爱已起时更增者，皆因此故。」(增支部第五章第二百三十二节)
Asubhanimitte pana yonisomanasikārenassa pahānaṃ hoti. Asubhanimittaṃ nāma asubhampi asubhanimittaṃ, asubhārammaṇampi asubhanimittaṃ. Yonisomanasikāro nāma upāyamanasikāro pathamanasikāro, anicce aniccanti vā dukkhe dukkhanti vā anattani anattāti vā asubhe asubhanti vā manasikāro. Taṃ tattha bahulaṃ pavattayato kāmacchando pahīyati. Tenāha bhagavā –
非善相则由善思维而灭。所谓非善相，即丑恶之相。善思维谓选择方便或初便利思惟，是谓无常常、苦乐无我、丑恶美妙等思惟。此思维多起时，欲爱随之灭除。故世尊说：
‘‘Atthi, bhikkhave, asubhanimittaṃ. Tattha yonisomanasikārabahulīkāro ayamanāhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya, vepullāyā’’ti (saṃ. ni. 5.232).
「比库们，非善相存在。在此非善相上，多起善思维者，是欲爱未生时生起者，及欲爱已生时更增者，皆因此故。」(增支部第五章第二百三十二节)
Apica cha dhammā kāmacchandassa pahānāya saṃvattanti – asubhanimittassa uggaho, asubhabhāvanānuyogo, indriyesu guttadvāratā, bhojane mattaññutā, kalyāṇamittatā, sappāyakathāti. Dasavidhañhi asubhanimittaṃ uggaṇhantassāpi kāmacchando pahīyati, bhāventassāpi; indriyesu pihitadvārassāpi ; catunnaṃ pañcannaṃ ālopānaṃ okāse sati udakaṃ pivitvā yāpanasīlatāya bhojane mattaññunopi. Tena vuttaṃ –
此外，有六法适用于断除欲欲——即不净相的观照、因观不净而起的修习、根门的闭塞、进食适量、善友结缘、善于当讲。即使对断观不净相者生起欲欲亦断，或对修习不净法者欲欲断，或感官根门闭塞者断。在四种及五种污垢覆蔽的情况下，念住适时饮水调节节制饮食也是护持戒行的法门。因此曾有偈言——
‘‘Cattāro pañca ālope, abhutvā udakaṃ pive;
四种与五种污垢俱没时，每当饮水适度，
Alaṃ phāsuvihārāya, pahitattassa bhikkhuno’’ti. (theragā. 983);
足可远离不净行为，护持出家比库净戒。 （长老偈 983）
Asubhakammikatissattherasadise asubhabhāvanārate kalyāṇamitte sevantassāpi kāmacchando pahīyati; ṭhānanisajjādīsu dasaasubhanissitasappāyakathāyapi pahīyati. Tena vuttaṃ ‘‘cha dhammā kāmacchandassa pahānāya saṃvattantī’’ti. Imehi pana chahi dhammehi pahīnassa kāmacchandassa arahattamaggena āyatiṃ anuppādo hotīti pajānāti.
对如比库长老般从事不净行为者，如在不净修习时或结善友时欲欲亦断；在起立坐卧等十种不净住处亦断欲欲。因此说“六法适于断除欲欲”。由是可知，欲欲断除后，阿拉汉果位境界便得以永无再生。
Paṭighanimitte ayonisomanasikārena pana byāpādassa uppādo hoti. Tattha paṭighampi paṭighanimittaṃ nāma; paṭighārammaṇampi paṭighanimittaṃ. Ayonisomanasikāro sabbattha ekalakkhaṇova. Taṃ tasmiṃ nimitte bahulaṃ pavattayato byāpādo uppajjati. Tenāha bhagavā –
因触系缘，有时由不正思维而生起嗔恨。此处触即嗔恨因缘，嗔恨的首要因即是触。由于不正思维贯穿一切，故它为一标记。因此嗔恨因缘经常生起，故世尊说——
‘‘Atthi, bhikkhave, paṭighanimittaṃ. Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāyā’’ti (saṃ. ni. 5.232).
“比库们，有嗔恨的因缘。此中不正思维多则为食，是不生嗔恨及已生嗔恨更旺盛的丰富根基。”（论藏 5.232）
Mettāya pana cetovimuttiyā yonisomanasikārenassa pahānaṃ hoti. Tattha mettāti vutte appanāpi upacāropi vaṭṭati; cetovimuttīti appanāva. Yonisomanasikāro vuttalakkhaṇova. Taṃ tattha bahulaṃ pavattayato byāpādo pahīyati. Tenāha bhagavā –
由慈爱而生的心的自由，是经过正当观照而得以舍离的。所谓慈爱，是指内心安住于专注且深入的慈心；所谓心的自由，即身心自由，是指达到这种状态的境界；所谓正当观照，是指具备智慧且适切的思维觉察。由于正当观照多生，心中贪嗔等烦恼即得摒弃。因此，世尊曾说：
‘‘Atthi , bhikkhave, mettācetovimutti. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya, vepullāyā’’ti (saṃ. ni. 5.232 thokaṃ visadisaṃ).
『比库们，的确存在由慈爱而起的心的自由。其中正当观照被多加修习，即是此种心自由的因，且此因能使尚未生起的贪嗔不生，已生起者更增强烈、蔓延广泛。』（略出《相应部》5章232段清释）
Apica cha dhammā byāpādassa pahānāya saṃvattanti – mettānimittassa uggaho, mettābhāvanānuyogo, kammassakatāpaccavekkhaṇā, paṭisaṅkhānabahulīkatā , kalyāṇamittatā, sappāyakathāti. Odissakānodissakadisāpharaṇānañhi aññataravasena mettaṃ uggaṇhantassāpi byāpādo pahīyati. Odhiso anodhiso disāpharaṇavasena mettaṃ bhāventassāpi. ‘Tvaṃ etassa kuddho kiṃ karissasi, kimassa sīlādīni vināsetuṃ sakkhissasi? Nanu tvaṃ attano kammena āgantvā attano kammeneva gamissasi? Parassa kujjhanaṃ nāma vītaccitaṅgāratattaayosalākagūthādīni gahetvā parassa paharitukāmatāsadisaṃ hoti. Esopi tava kuddho kiṃ karissati? Kiṃ te sīlādīni vināsetuṃ sakkhissati? Esa attano kammenāgantvā attano kammeneva gamissati; appaṭicchitapaheṇakaṃ viya paṭivātakhittarajomuṭṭhi viya ca etassevesa kodho matthake patissatī’ti. Evaṃ attano ca parassa ca kammassakataṃ paccavekkhatopi, ubhayakammassakataṃ paccavekkhitvā paṭisaṅkhāne ṭhitassāpi, assaguttattherasadise mettābhāvanārate kalyāṇamitte sevantassāpi byāpādo pahīyati; ṭhānanisajjādīsu mettānissitasappāyakathāyapi pahīyati. Tena vuttaṃ ‘‘cha dhammā byāpādassa pahānāya saṃvattantī’’ti. Imehi pana chahi dhammehi pahīnassa byāpādassa anāgāmimaggena āyatiṃ anuppādo hotīti pajānāti.
此外，有六种法门也促使贪嗔摒弃：观慈的缘起；修慈的专注；反观自身业缘；多方回忆反省之行；结交善友；多次善诱言教。譬如，身为健行者，在前后左右四方均积极修慈，即便有人怀有嗔恨，何曾能进一步滋生？譬如他人向你嗔恨：『你为何发怒？难道能随意违背律仪？你不终将承担自己的业报吗？加害他人不过是火把、荆棘、蛇蝎之类，会反噬自己；你的愤怒又能如何？』如此反观自己业报，以及观察彼之业报，即使专注于修慈、结交善友，也能断除贪嗔。即便安住于慈之便利基础，亦能摒除贪嗔。由是故，曾说『这六种法门使贪嗔得以摒弃』。由此断除贪嗔者，将不再复生，生起之业亦不再续展。
Aratītiādīsu ayonisomanasikārena thinamiddhassa uppādo hoti. Arati nāma ukkaṇṭhitatā. Tandī nāma kāyālasiyatā. Vijambhikā nāma kāyavināmanā. Bhattasammado nāma bhattamucchā bhattapariḷāho. Cetaso līnattaṃ nāma cittassa līnākāro. Imesu aratiādīsu ayonisomanasikāraṃ bahulaṃ pavattayato thinamiddhaṃ uppajjati. Tenāha bhagavā –
反之，无明愚痴等行则由不正观照所生。『不正』谓内心不安、不满足；『不满』谓身心不安；『烦闷』谓精神不坦然；『灾难』谓诸苦难；『心退转』谓精神堕退、萎靡不振。于这些不安之心渐多生起不正观照，便产生愚痴懈怠。因此世尊说：
‘‘Atthi, bhikkhave, arati tandī vijambhikā bhattasammado cetaso ca līnattaṃ. Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā thinamiddhassa uppādāya , uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāyā’’ti (saṃ. ni. 5.232).
『比库们，存在不满、不安、烦闷、灾难以及心退转。正是因不正观照多所蕴聚，才导致上述愚痴懈怠更生与增盛。』（略出《相应部》5章232段）
Ārambhadhātuādīsu pana yonisomanasikārenassa pahānaṃ hoti. Ārambhadhātu nāma paṭhamārambhavīriyaṃ. Nikkamadhātu nāma kosajjato nikkhantattā tato balavataraṃ. Parakkamadhātu nāma paraṃ paraṃ ṭhānaṃ akkamanato tatopi balavataraṃ. Imasmiṃ tippabhede vīriye yonisomanasikāraṃ bahulaṃ pavattayato thinamiddhaṃ pahīyati. Tenāha bhagavā –
此外，精进（即初发的勇猛努力）等因正当观照而得以舍弃。所谓精进是指刚开始生起的奋发力；所谓出发精进是从内心发出的努力；所谓前进精进是更进一步献身于修行。于这三种精进状态上，若经常由正当观照而加以修持，懈怠之心便得舍弃。所以世尊说：
‘‘Atthi, bhikkhave, ārambhadhātu, nikkamadhātu, parakkamadhātu. Tattha yonisomanasikārabahulīkāro – ayamanāhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya, vepullāyā’’ti (saṃ. ni. 5.232).
世尊说：比库们，有所谓起始根、离行根、究竟根。在此，正确根本思维的多作，乃指此：当懈怠生起之前或已生懈怠时，其增长尚未生起之前或已生起时，烦恼增盛之状。
Apica cha dhammā thinamiddhassa pahānāya saṃvattanti – atibhojane nimittaggāho, iriyāpathasamparivattanatā, ālokasaññāmanasikāro, abbhokāsavāso, kalyāṇamittatā, sappāyakathāti. Āharahatthaka bhuttavamitaka tatravaṭṭaka alaṃsāṭaka kākamāsakabhojanaṃ bhuñjitvā rattiṭṭhānadivāṭṭhāne nisinnassa hi samaṇadhammaṃ karoto thinamiddhaṃ mahāhatthī viya ottharantaṃ āgacchati. Catupañcaālopaokāsaṃ pana ṭhapetvā pānīyaṃ pivitvā yāpanasīlassa bhikkhuno taṃ na hotīti atibhojane nimittaṃ gaṇhantassāpi thinamiddhaṃ pahīyati. Yasmiṃ iriyāpathe thinamiddhaṃ okkamati tato aññaṃ parivattentassāpi, rattiṃ candālokadīpālokaukkāloke divā sūriyālokaṃ manasikarontassāpi, abbhokāse vasantassāpi, mahākassapattherasadise pahīnathinamiddhe kalyāṇamitte sevantassāpi thinamiddhaṃ pahīyati; ṭhānanisajjādīsu dhutaṅganissitasappāyakathāyapi pahīyati. Tena vuttaṃ ‘‘cha dhammā thinamiddhassa pahānāya saṃvattantī’’ti. Imehi pana chahi dhammehi pahīnassa thinamiddhassa arahattamaggena āyatiṃ anuppādo hotīti pajānāti.
又有六法有助于弃除懈怠：过度饮食为因，来回踯躅步行，调护光明观，深藏身心，善友陪伴，以及良善助语。修习者若夜晚睡前食用手掌般量的饱足之食，坐卧安稳正行比库法，懈怠如大象强势驱除而来。手部清洁、备置饮水，修持安住戒律的比库，则不为过度饮食所染。若行路时有懈怠，复转换他行，则夜间月光、灯光，白昼日光所念者皆除懈怠；进入内息状态，或得大咖萨巴长老殊胜同伴善友相助时，懈怠亦能除灭；静坐卧卧及护持身心伴语时亦复如是。由此而闻“六法有助于弃除懈怠”。此六法除去的懈怠若被除，则谓该懈怠无生起，直至阿拉汉果位。
Cetaso avūpasame ayonisomanasikārena uddhaccakukkuccassa uppādo hoti. Avūpasamo nāma avūpasantākāro; uddhaccakukkuccamevetaṃ atthato. Tattha ayonisomanasikāraṃ bahulaṃ pavattayato uddhaccakukkuccaṃ uppajjati. Tenāha bhagavā –
心之不安宁，当因不正确之根本思维而起于躁惧怀疑。所谓不安宁即不安定的状态；躁惧怀疑乃此之义。由于频繁兴起不正确根本思维，则生成躁惧怀疑。故世尊说：
‘‘Atthi , bhikkhave, cetaso avūpasamo. Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāyā’’ti (saṃ. ni. 5.232).
“比库们，有心之不安宁。其间，多作不正确根本思维者，则此不正确根本思维促使躁惧怀疑升起，已生躁惧怀疑时，则其愈加充盛”。
Samādhisaṅkhāte pana cetaso vūpasame yonisomanasikārenassa pahānaṃ hoti. Tenāha bhagavā –
然则于正定生成时，心之安宁因正确根本思维而得舍弃不安。世尊又说：
‘‘Atthi, bhikkhave, cetaso vūpasamo. Tattha yonisomanasikārabahulīkāro – ayamanāhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya, vepullāyā’’ti (saṃ. ni. 5.232).
“比库们，有心之安宁。于其中，多作正确根本思维者；此多作为生起躁惧怀疑之前及已生起躁惧怀疑之增长的根本，除却此者，则心安宁增盛”。
Apica cha dhammā uddhaccakukkuccassa pahānāya saṃvattanti – bahussutatā, paripucchakatā, vinaye pakataññutā, vuḍḍhasevitā , kalyāṇamittatā, sappāyakathāti. Bāhusaccenapi hi ekaṃ vā dve vā tayo vā cattāro vā pañca vā nikāye pāḷivasena ca atthavasena ca uggaṇhantassāpi uddhaccakukkuccaṃ pahīyati. Kappiyākappiyaparipucchābahulassāpi, vinayapaññattiyaṃ ciṇṇavasībhāvatāya pakataññunopi, vuḍḍhe mahallakatthere upasaṅkamantassāpi, upālittherasadise vinayadhare kalyāṇamitte sevantassapi uddhaccakukkuccaṃ pahīyati; ṭhānanisajjādīsu kappiyākappiyanissitasappāyakathāyapi pahīyati. Tena vuttaṃ ‘‘cha dhammā uddhaccakukkuccassa pahānāya saṃvattantī’’ti. Imehi pana chahi dhammehi pahīne uddhaccakukkucce uddhaccassa arahattamaggena kukkuccassa anāgāmimaggena āyatiṃ anuppādo hotīti pajānāti.
此外，有六种法门适用于消除掉举与悔恨，即广泛听闻、反复诘问、对律义的熟悉、亲近老比库、善友相伴以及善权方便。即使在一部、二部、三部、四部或五部法藏中，无论从文字层面还是意义层面，上述法门都能除掉掉举与悔恨。即便多有反覆质疑，也能通过熟悉律文的条文与释义，尊敬年长比库，乃至亲近常守律仪的比库尼和善友，消除掉举与悔恨。此外，基于立处坐具等适当依止的善权方便，也能灭除此不善根。故云：“六法可用于消除此掉举与悔恨”。由此可知，当六种法门具备时，掉举悔恨便随阿拉汉圣道得证、无余涅槃道得成而永不再起。
Vicikicchāṭhānīyesu dhammesu ayonisomanasikārena vicikicchāya uppādo hoti. Vicikicchāṭhānīyā dhammā nāma punappunaṃ vicikicchāya kāraṇattā vicikicchāva. Tattha ayonisomanasikāraṃ bahulaṃ pavattayato vicikicchā uppajjati. Tenāha bhagavā –
在堪生疑惑的境界中，因不合时宜的不正思考，疑惑便由是生起。所谓堪生疑惑的境界，是由反复生起疑惑之故导致疑惑生长。此中因不合时宜的不正思考极为普遍，便产生疑惑。对此，世尊曾云：
‘‘Atthi, bhikkhave, vicikicchāṭhānīyā dhammā. Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāyā’’ti (saṃ. ni. 5.232).
“比库们，堪生疑惑的境界存在。于其中，不合时宜的不正思考甚多。这种不正思考导致疑惑尚未生起时出现疑惑生起，疑惑已经生起时则更加增长。”（略）
Kusalādidhammesu yonisomanasikārena panassā pahānaṃ hoti. Tenāha bhagavā –
对具有善根之境界而言，正念正智的思惟能使之断除。对此，世尊宣说：
‘‘Atthi, bhikkhave, kusalākusalā dhammā, sāvajjānavajjā dhammā, hīnappaṇītā dhammā, kaṇhasukkasappaṭibhāgā dhammā. Tattha yonisomanasikārabahulīkāro – ayamanāhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya, vepullāyā’’ti (saṃ. ni. 5.232).
“比库们，有善恶法，有善恶行为，有低劣与高贵之法，有黑暗与光明混杂之法。于其中，不合时宜的不正思考甚多。这种不正思考导致疑惑尚未生起时出现疑惑生起，疑惑已经生起时则更加增长。”（略）
Apica cha dhammā vicikicchāya pahānāya saṃvattanti – bahussutatā, paripucchakatā, vinaye pakataññutā, adhimokkhabahulatā, kalyāṇamittatā, sappāyakathāti. Bāhusaccenapi hi ekaṃ vā…pe… pañca vā nikāye pāḷivasena ca atthavasena ca uggaṇhantassāpi vicikicchā pahīyati. Tīṇi ratanāni ārabbha paripucchābahulassāpi, vinaye ciṇṇavasībhāvassāpi, tīsu ratanesu okappaniyasaddhāsaṅkhātaadhimokkhabahulassāpi , saddhādhimutte vakkalittherasadise kalyāṇamitte sevantassāpi vicikicchā pahīyati. Ṭhānanissajjādīsu tiṇṇaṃ ratanānaṃ guṇanissitasappāyakathāyapi pahīyati. Tena vuttaṃ ‘‘cha dhammā vicikicchāya pahānāya saṃvattantī’’ti. Imehi pana chahi dhammehi pahīnāya vicikicchāya sotāpattimaggena āyatiṃ anuppādo hotīti pajānāti.
此外，有六种法门适用于断除疑惑，即广泛听闻、反复诘问、对律义的熟悉、精通戒律、善友相伴以及善权方便。即使在一部、二部、三部、四部或五部法藏中，无论文字层面或意义层面，上述法门皆能斩断疑惑。由发起追求三宝之信、反复诘问、熟悉律文、三宝中坚定不移信心、信心增长，以及亲近重视信心的比库和善友，疑惑皆可裁灭。此外，基于立处坐具等坚定依止的善权方便，亦能驱除疑惑。故云：“六法可用于消除疑惑”。由此可知，具备此六法门时，疑惑会随初果（须陀洹果）之道而断，永不复起。
Nīvaraṇapabbavaṇṇanā. · 盖分注释。
Bojjhaṅgapabbavaṇṇanā觉支分注释。
Bojjhaṅgapabbe santanti paṭilābhavasena vijjamānaṃ. Asantanti appaṭilābhavasena avijjamānaṃ. Yathā ca anuppannassātiādīsu pana satisambojjhaṅgassa tāva –
觉支的前行，是依止于所获得而宁静存在的。未得时，则因无明而不宁静。关于‘尚未现起’等义句中的正念觉支，情况如下：
‘‘Atthi , bhikkhave, satisambojjhaṅgaṭṭhānīyā dhammā. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.183) – evaṃ uppādo hoti. Tattha satiyeva satisambojjhaṅgaṭṭhānīyā dhammā. Yonisomanasikāro vuttalakkhaṇoyeva. Taṃ tattha bahulaṃ pavattayato satisambojjhaṅgo uppajjati.
『比库们，正念觉支所依赖的法是有的。其中大量致力于正确思惟，此为导致未现起的正念觉支生起，以及已经现起的正念觉支增长、广博、充满所必须的因。』（增支部·尼律经第5章第183节）——正是如此生起的。这里的法乃是正念觉支所依赖的法，所谓正确思惟，正是此处所说的。由于频繁推动它，正念觉支就生起了。
Apica cattāro dhammā satisambojjhaṅgassa uppādāya saṃvattanti – satisampajaññaṃ, muṭṭhassatipuggalaparivajjanatā, upaṭṭhitassatipuggalasevanatā, tadadhimuttatāti. Abhikkantādīsu hi sattasu ṭhānesu satisampajaññena, bhattanikkhittakākasadise muṭṭhassatipuggale parivajjanena, tissadattattheraabhayattherasadise upaṭṭhitassatipuggale sevanena, ṭhānanisajjādīsu satisamuṭṭhāpanatthaṃ ninnapoṇapabbhāracittatāya ca satisambojjhaṅgo uppajjati. Evaṃ catūhi kāraṇehi uppannassa panassa arahattamaggena bhāvanāpāripūri hotīti pajānāti.
且有四法，导致正念觉支的生起——分别是正受念、掉举念彼有漏人、随近念彼有漏人以及对彼法的主宰。详细说来：在八万四千法中，用正受念；在布施之地有掉举念人；在三达长老场合有随近念人；在庄严等处有出离的心意而生起正念觉支。由这四因种生，已生的正念觉支增长、精进，最终达至阿拉汉果。由此而知其修习功效。
Dhammavicayasambojjhaṅgassa pana –
而法观觉支，则有如下：
‘‘Atthi, bhikkhave, kusalākusalā dhammā…pe… kaṇhasukkasappaṭibhāgā dhammā. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.232) –
『比库们，有善恶法……等……黑白、苦乐、猜疑等法。用于正确思惟，这就是未现起的法观觉支生起，以及已经现起的法观觉支精进、增长、圆满的因。』（增支部·尼律经第5章第232节）——
Evaṃ uppādo hoti.
如此生起。
Apica satta dhammā dhammavicayasambojjhaṅgassa uppādāya saṃvattanti – paripucchakatā, vatthuvisadakiriyā, indriyasamattapaṭipādanā, duppaññapuggalaparivajjanā, paññavantapuggalasevanā, gambhīrañāṇacariyapaccavekkhaṇā, tadadhimuttatāti. Tattha paripucchakatāti khandhadhātuāyatanaindriyabalabojjhaṅgamaggaṅgajhānasamathavipassanānaṃ atthasannissitaparipucchābahulatā. Vatthuvisadakiriyāti ajjhattikabāhirānaṃ vatthūnaṃ visadabhāvakaraṇaṃ. Yadā hissa kesanakhalomāni dīghāni honti, sarīraṃ vā ussannadosañceva sedamalamakkhitañca, tadā ajjhattikaṃ vatthu avisadaṃ hoti aparisuddhaṃ. Yadā pana cīvaraṃ jiṇṇaṃ kiliṭṭhaṃ duggandhaṃ hoti, senāsanaṃ vā uklāpaṃ, tadā bāhiraṃ vatthu avisadaṃ hoti aparisuddhaṃ. Tasmā kesādichedanena uddhaṃvirecanaadhovirecanādīhi sarīrasallahukabhāvakaraṇena, ucchādananhāpanena ca ajjhattikavatthu visadaṃ kātabbaṃ. Sūcikammadhovanarajanaparibhaṇḍakaraṇādīhi bāhiravatthu visadaṃ kātabbaṃ. Etasmiñhi ajjhattikabāhiravatthumhi avisade uppannesu cittacetasikesu ñāṇampi avisadaṃ hoti aparisuddhaṃ; aparisuddhāni dīpakapallakavaṭṭitelāni nissāya uppannadīpasikhāya obhāso viya. Visade pana ajjhattikabāhiravatthumhi uppannesu cittacetasikesu ñāṇampi visadaṃ hoti parisuddhāni dīpakapallakavaṭṭitelāni nissāya uppannadīpasikhāya obhāso viya. Tena vuttaṃ ‘‘vatthuvisadakiriyā dhammavicayasambojjhaṅgassa uppādāya saṃvattatī’’ti.
另外，有七种法是随觉谛（法觉支）的生起而相应的，分别是——调查究竟、净明持守事理、根力安住、远离愚痴人、亲近智慧人、深远慧行之反观以及对以上诸法的把持专注。所谓调查究竟，是指对色蕴、界、处、根、力、觉支、道、禅定、止观之义的广泛询问。所谓净明持守事理，是指对内外事相之清净实现。比如当头发、毛发长而稠密，身体失去炽热之热，脏污除净时，内在事理即净明而不洁净。若衣服陈旧、污秽、臭秽，卧处亦脏乱，则外在事理不净且不洁净。因此须以剪短头发等发散头发、清理腋下与下身污垢、正当饮食等作为内在事理净化，针线缝补、洗涤、整洁卧具等作为外在事理净化。在此内外事理不净时，心意不净，如同依赖灯油渣烟雾般模糊；而事理净明时，心识亦清晰明悟，像依赖清澈灯光明亮般。由此说：『净明持守事理随法意识支生起而相应』。
Indriyasamattapaṭipādanā nāma saddhādīnaṃ indriyānaṃ samabhāvakaraṇaṃ. Sace hissa saddhindriyaṃ balavaṃ hoti, itarāni mandāni, tato vīriyindriyaṃ paggahakiccaṃ, satindriyaṃ upaṭṭhānakiccaṃ, samādhindriyaṃ avikkhepakiccaṃ, paññindriyaṃ dassanakiccaṃ kātuṃ na sakkoti. Tasmā taṃ dhammasabhāvapaccavekkhaṇena vā yathā vā manasikaroto balavaṃ jātaṃ, tathā amanasikārena hāpetabbaṃ. Vakkalittheravatthu cettha nidassanaṃ. Sace pana vīriyindriyaṃ balavaṃ hoti, atha neva saddhindriyaṃ adhimokkhakiccaṃ kātuṃ sakkoti, na itarāni itarakiccabhedaṃ. Tasmā taṃ passaddhādibhāvanāya hāpetabbaṃ. Tatrāpi soṇattheravatthu dassetabbaṃ. Evaṃ sesesupi ekassa balavabhāve sati itaresaṃ attano kiccesu asamatthatā veditabbā.
所谓根力安住，是指信等根的平等养成。若信根强盛，其它根便显微弱；此时精进根担负任务，正念根则具守护之职，定根不散乱，慧根作观察而不能胜任。所以应当依据法性反复观察，若信力强盛，则应以不注意其余根为宜。此处以长老瓦迦利故事为证。若精进力强，则不能胜任信力的操作，也不适用其它根的任务差别；故此应当调伏以培育信等。对此亦应以长老索那故事举例。如此片刻中一根强盛时，应觉察其它根对自身任务执行的不得力。
Visesato panettha saddhāpaññānaṃ samādhivīriyānañca samataṃ pasaṃsanti. Balavasaddho hi mandapañño muddhappasanno hoti, avatthusmiṃ pasīdati. Balavapañño mandasaddho kerāṭikapakkhaṃ bhajati, bhesajjasamuṭṭhito viya rogo atekiccho hoti ‘cittuppādamatteneva kusalaṃ hotī’ti atidhāvitvā dānādīni puññāni akaronto niraye uppajjati. Ubhinnaṃ pana samatāya vatthusmiṃyeva pasīdati. Balavasamādhiṃ pana mandavīriyaṃ, samādhissa kosajjapakkhattā, kosajjaṃ adhibhavati. Balavavīriyaṃ mandasamādhiṃ, vīriyassa uddhaccapakkhattā, uddhaccaṃ adhibhavati. Samādhi pana vīriyena saṃyojito kosajje patituṃ na labhati. Vīriyaṃ samādhinā saṃyojitaṃ uddhacce patituṃ na labhati. Tasmā tadubhayampi samaṃ kātabbaṃ. Ubhayasamatāya hi appanā hoti . Apica samādhikammikassa balavatīpi saddhā vaṭṭati. Evaṃ so saddahanto okappento appanaṃ pāpuṇissati.
尤其于此，信、慧、定、精进皆获得平等赞许。信强慧愚，慧弱信弱，信愚慧弱者虽如恶鬼相随，落于苦道，不为善果，但二者在事理上却互相随顺。信强而精进弱，如同定力偏于惰怠，所成状态陷入惰怠；精进强而定力弱，如同精进过度，导致躁动。定受精进约束则难堕入惰怠，精进受定力约束则难堕入躁动。故应均衡此二，均衡则安止成就。此外，即使定力修习者，信念亦当增长。如此者，恭敬信奉且精准迅速，必能成就安止。
Samādhipaññāsu pana samādhikammikassa ekaggatā balavatī vaṭṭati. Evañhi so appanaṃ pāpuṇāti. Vipassanākammikassa paññā balavatī vaṭṭati. Evañhi so lakkhaṇapaṭivedhaṃ pāpuṇāti. Ubhinnaṃ pana samatāya appanā hotiyeva. Sati pana sabbattha balavatī vaṭṭati. Sati hi cittaṃ uddhaccapakkhikānaṃ saddhāvīriyapaññānaṃ vasena uddhaccapātato, kosajjapakkhikena ca samādhinā kosajjapātato rakkhati. Tasmā sā, loṇadhūpanaṃ viya sabbabyañjanesu, sabbakammikaamacco viya ca sabbarājakiccesu, sabbattha icchitabbā. Tenāha ‘‘sati ca pana sabbatthikā vuttā bhagavatā. Kiṃ kāraṇā? Cittañhi satipaṭisaraṇaṃ, ārakkhapaccupaṭṭhānā ca sati; na vinā satiyā cittassa paggahaniggaho hotī’’ti.
在定慧二方面，定力修习者以专注力强著称，由此得成安止；观慧修习者以智慧明了而著称，由此得成相应的理智觉辨。两者皆以等性安稳。唯念处在诸方面皆强盛。念能护持心于躁动之始，由信、精进、慧力而驱逐躁动衰尽，又为定力所护治。故念如同盐熏之诸妙味、诸修行者之良药，在一切业行及一切世尊法事中，须处处渴求。是故世尊称说『念处乃为无处不在，是因何故？即于心中念作守护侍奉；无念则心识不保持』。
Duppaññapuggalaparivajjanā nāma khandhādibhede anogāḷhapaññānaṃ dummedhapuggalānaṃ ārakā parivajjanaṃ. Paññavantapuggalasevanā nāma samapaññāsalakkhaṇapariggāhikāya udayabbayapaññāya samannāgatapuggalasevanā. Gambhīrañāṇacariyapaccavekkhaṇā nāma gambhīresu khandhādīsu pavattāya gambhīrapaññāya pabhedapaccavekkhaṇā. Tadadhimuttatā nāma ṭhānanisajjādīsu dhammavicayasambojjhaṅgasamuṭṭhāpanatthaṃ ninnapoṇapabbhāracittatā. Evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūri hotīti pajānāti.
远离愚痴人，是指对色等蕴界等不深智慧者的不亲近和调伏；愚痴人乃粗愚无智之辈也。亲近智慧人，指有智慧如法标记的修习者，具有生灭法智慧随行者。深远慧行之反观，是指对诸蕴等深远之法，依深慧分别察究之功夫。专注把持，意谓于依止之处如坐立等境，修习法觉支以生起法的精进专属心，从而辅助阿拉汉果的修证成熟。由此可明悟。
Vīriyasambojjhaṅgassa –
（下一段预备未完）
‘‘Atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.232) –
比库们，有起始因、有离出因、有前进因。在这之中，善于正确思维的精勤修习，即勤精进觉支之未生时的生起、已生时的增进，由此兴盛、完善其修习。
Evaṃ uppādo hoti.
如此，勤精进觉支得以产生。
Apica ekādasa dhammā vīriyasambojjhaṅgassa uppādāya saṃvattanti – apāyabhayapaccavekkhaṇatā, ānisaṃsadassāvitā, gamanavīthipaccavekkhaṇatā, piṇḍapātāpacāyanatā , dāyajjamahattapaccavekkhaṇatā, satthumahattapaccavekkhaṇatā, jātimahattapaccavekkhaṇatā, sabrahmacārimahattapaccavekkhaṇatā, kusītapuggalaparivajjanatā, āraddhavīriyapuggalasevanatā, tadadhimuttatāti.
此外有十一种法随勤精进觉支的生起而起——观察地狱之苦难危险、拥有先行善法的证知、观察修行道路、供养于乞食、观察亲属财富、观察教师之威德、观察自身生死、观察共修道侣之道、厌弃恶人、亲近勤精进之人及其超越品德。
Tattha nirayesu pañcavidhabandhanakammakāraṇato paṭṭhāya mahādukkhaṃ anubhavanakālepi, tiracchānayoniyaṃ jālakkhipakumīnādīhi gahitakālepi, pācanakaṇṭakādippahārāvitunnassa pana sakaṭavahanādikālepi, pettivisaye anekānipi vassasahassāni ekaṃ buddhantarampi khuppipāsāhi āturībhūtakālepi, kālakañjikaasuresu saṭṭhihatthaasītihatthappamāṇena aṭṭhicammamatteneva attabhāvena vātātapādidukkhānubhavanakālepi na sakkā vīriyasambojjhaṅgaṃ uppādetuṃ. ‘Ayameva te, bhikkhu, kālo vīriyakaraṇāyā’ti evaṃ apāyabhayaṃ paccavekkhantassāpi vīriyasambojjhaṅgo uppajjati. ‘Na sakkā kusītena nava lokuttaradhammā laddhuṃ; āraddhavīriyeneva sakkā; ayamānisaṃso vīriyassā’ti evaṃ ānisaṃsadassāvinopi uppajjati. ‘Sabbabuddhapaccekabuddhamahāsāvakeheva te gatamaggo gantabbo; so ca na sakkā kusītena gantu’nti evaṃ gamanavīthiṃ paccavekkhantassāpi uppajjati. ‘Ye taṃ piṇḍapātādīhi upaṭṭhahanti, ime te manussā neva ñātakā, na dāsakammakarā, nāpi taṃ nissāya ‘jīvissāmā’ti te paṇītāni piṇḍapātādīni denti; atha kho attano kārānaṃ mahapphalataṃ paccāsiṃsamānā denti. Satthārāpi ‘ayaṃ ime paccaye paribhuñjitvā kāyadaḷhībahulo sukhaṃ viharissatī’ti na evañca sampassatā tuyhaṃ paccayā anuññatā; atha kho ‘ayaṃ ime paribhuñjamāno samaṇadhammaṃ katvā vaṭṭadukkhato muccissatī’ti te paccayā anuññātā. So dāni tvaṃ kusīto viharanto na taṃ piṇḍapātaṃ apacāyissasi. Āraddhavīriyasseva hi piṇḍapātāpacāyanaṃ nāma hotī’ti evaṃ piṇḍapātāpacāyanaṃ paccavekkhantassāpi uppajjati, mahāmittattherassa viya.
其中，即便是经历地狱中五种束缚业所造成之大苦，或被恶鬼、恶蛇等捉拿时，或虽遭车骑等攻击，或在饿鬼界受无数千年的极度饥饿之苦，或在鬼界独坐，如同以木皮遮身受风寒痛苦时，也不能引发勤精进觉支生起。佛言：“此即汝时，乃勤之时。”即使观察地狱之苦难危险，也可生起勤精进觉支。病人则明：“以恶习无法获得九种超越世间之法，唯有勤精进方能成就”；如是观察先行善法者，亦生起勤精进觉支。观察行道者谓：“唯有那些所有佛、辟支佛或大弟子之境界者，方能而且必当前往，非恶习者所能达到”，如是观察修道道路者亦生起勤精进觉支。对于供养者则观之曰：“以此乞食之人既非亲人，非奴仆，亦非依此食活，他人以施予乞食者施舍，今汝病人时勿然弃之。因勤精进故，方能受乞食供养。”如是观察乞食之法亦生起勤精进觉支。诸如教师威德、出生状况、道侣威德、厌恶恶人、亲近勤精进者及其超越德等诸法，皆如是依此觉支生起。
Thero kira kassakaleṇe nāma paṭivasati. Tassa ca gocaragāme ekā mahāupāsikā theraṃ puttaṃ katvā paṭijaggati. Sā ekadivasaṃ araññaṃ gacchantī dhītaraṃ āha – ‘‘amma, asukasmiṃ ṭhāne purāṇataṇḍulā, asukasmiṃ khīraṃ, asukasmiṃ sappi, asukasmiṃ phāṇitaṃ. Tava bhātikassa ayyamittassa āgatakāle bhattaṃ pacitvā khīrasappiphāṇitehi saddhiṃ dehi , tvañca bhuñjeyyāsī’’ti. ‘‘Tvaṃ pana kiṃ bhuñjissasi, ammā’’ti? ‘‘Ahaṃ pana hiyyo pakkaṃ pārivāsikabhattaṃ kañjiyena bhuttamhī’’ti. ‘‘Divā kiṃ bhuñjissasi, ammā’’ti? ‘‘Sākapaṇṇaṃ pakkhipitvā kaṇataṇḍulehi ambilayāguṃ pacitvā ṭhapehi, ammā’’ti.
一位长老于谷仓居住。既有一大居士，在接近乡村之地，将其子付与长老照护。有一日，居士出入森林时告其女：“母亲，病中的地方有陈年米、有牛奶、有酥油、有乳膏。你弟弟同这朋友来时，令他煮食，以牛奶酥油乳膏共食，你亦可食之。”长老女问：“母亲你将食何物？”答曰：“昨夜我食了准备好的蔬菜热饭。”问：“白天将食何物？”答曰：“我拨撒瓜叶与糯米，煮成醋汤放着，母亲。”
Thero cīvaraṃ pārupitvā pattaṃ nīharantova taṃ saddaṃ sutvā attānaṃ ovadi – ‘mahāupāsikā kira kañjiyena pārivāsikabhattaṃ bhuñji; divāpi kaṇapaṇṇambilayāguṃ bhuñjissati; tuyhaṃ atthāya pana purāṇataṇḍulādīni ācikkhati. Taṃ nissāya kho panesā neva khettaṃ, na vatthuṃ, na bhattaṃ, na vatthaṃ paccāsīsati; tisso pana sampattiyo patthayamānā deti. Tvaṃ etissā tā sampattiyo dātuṃ sakkhissasi, na sakkhissasīti? Ayaṃ kho pana piṇḍapāto tayā sarāgena sadosena samohena na sakkā bhuñjitu’nti pattaṃ thavikāya pakkhipitvā gaṇṭhikaṃ muñcitvā nivattitvā kassakaleṇameva gantvā pattaṃ heṭṭhāmañce cīvaraṃ cīvaravaṃse ṭhapetvā ‘arahattaṃ apāpuṇitvā na nikkhamissāmī’ti vīriyaṃ adhiṭṭhahitvā nisīdi. Dīgharattaṃ appamatto hutvā nivutthabhikkhu vipassanaṃ vaḍḍhetvā purebhattameva arahattaṃ patvā vikasamānamiva padumaṃ mahākhīṇāsavo sitaṃ karontova nisīdi. Leṇadvāre rukkhamhi adhivatthā devatā –
长老披袈裟，听闻此语后诫勉其女曰：“大居士以蔬菜食代替热饭，白天则食瓜叶醋汤，而你却告知我陈年米等食物。倚靠此，你不会得土地、房屋、饮食或衣物。三种福德已经显现，你能否给予这些？不能。此乞食乃因污秽欲望与色声香味误迷，故你不能食用。”长老于是放下器皿，解开束带，回至谷仓，置袈裟于下、衣于衣藏处，自言“未得阿拉汉果，绝不出舍”，发心精进。长久以来心念专注，潜修观法，渐入阿拉汉果，犹如池沼积水涣散，断诸烦恼，端坐于岩洞入口处，栖树枝间，天神侍立。
‘‘Namo te purisājañña, namo te purisuttama;
「礼敬你，人中智者，礼敬你，人中最胜；」
Yassa te āsavā khīṇā, dakkhiṇeyyosi mārisā’’ti.
「你的贮藏已灭，汝为魔敌所降。」
Udānaṃ udānetvā – ‘bhante, piṇḍāya paviṭṭhānaṃ tumhādisānaṃ arahantānaṃ bhikkhaṃ datvā mahallakitthiyo dukkhā muccissantī’ti āha.
宣说偈语后说：「比长老啊，饭食之时，你们给诸阿拉汉比库食施，大户豪门将苦痛脱离。」
Thero uṭṭhahitvā dvāraṃ vivaritvā kālaṃ olokento ‘pātoyevā’ti ñatvā pattacīvaramādāya gāmaṃ pāvisi. Dārikāpi bhattaṃ sampādetvā ‘idāni me bhātā āgamissati, idāni me bhātā āgamissatīti dvāraṃ vivaritvā olokayamānā nisīdi. Sā, there gharadvāraṃ sampatte, pattaṃ gahetvā sappiphāṇitayojitassa khīrapiṇḍapātassa pūretvā hatthe ṭhapesi. Thero ‘sukhaṃ hotū’ti anumodanaṃ katvā pakkāmi. Sāpi taṃ olokayamānā aṭṭhāsi.
比长老起身，开门观时，知云「如雨下」后，持缁衣入村。少女亦备饭食，言：「今我兄将至，今我兄将至。」开门观看后坐。少女至门口，取席，盛满经净香油脂和牛乳饭菜，置手上。比长老称愿安乐，表示同意而离去。少女仍观其去。
Therassa hi tadā ativiya parisuddho chavivaṇṇo ahosi, vippasannāni indriyāni, mukhaṃ bandhanā muttatālapakkaṃ viya ativiya virocittha. Mahāupāsikā araññā āgantvā – ‘‘kiṃ, amma, bhātiko te āgato’’ti pucchi. Sā sabbaṃ taṃ pavattiṃ ārocesi. Upāsikā ‘ajja me puttassa pabbajitakiccaṃ matthakaṃ patta’nti ñatvā ‘‘abhiramati te, amma, bhātā buddhasāsane, na ukkaṇṭhatī’’ti āha.
当时比长老色相殊洁，如白鼷鼠毛，眼根清净，面貌无拘，像紫檀木极其光明。大居士入林，问：「母亲，谁来你家？」她具状相述说全事。居士知言：「今日我子出家事已成，欣悦汝母弟在佛法中学，不生妒恨。」
Mahantaṃ kho panetaṃ satthu dāyajjaṃ yadidaṃ satta ariyadhanāni nāma. Taṃ na sakkā kusītena gahetuṃ. Yathā hi vippaṭipannaṃ puttaṃ mātāpitaro ‘ayaṃ amhākaṃ aputto’ti paribāhiraṃ karonti; so tesaṃ accayena dāyajjaṃ na labhati; evaṃ kusītopi idaṃ ariyadhanadāyajjaṃ na labhati, āraddhavīriyova labhatīti dāyajjamahattaṃ paccavekkhatopi uppajjati. ‘Mahā kho pana te satthā. Satthuno hi te mātukucchismiṃ paṭisandhigaṇhanakālepi abhinikkhamanepi abhisambodhiyampi dhammacakkapavattanayamakapāṭihāriyadevorohanaāyusaṅkhāravossajjanesupi parinibbānakālepi dasasahassilokadhātu kampittha. Yuttaṃ nu te evarūpassa satthuno sāsane pabbajitvā kusītena bhavitu’nti evaṃ satthumahattaṃ paccavekkhatopi uppajjati.
此即世尊最广大遗产者，是七圣财。不可由恶婬得之。如父母嫌弃误行愚子称叛，不能得遗产；愚子亦不能得此圣财遗产。唯勤精进而得。复观此遗产广大，有谓：「世尊果德洪大间，在母腹生；成觉时；转法轮；降魔入胎；涅槃时；令十方天地震动。依此法出家修道，得以成就果位，汝当效法。」由是观之，善出家应在世尊法中勤精进修行。
‘Jātiyāpi tvaṃ idāni na lāmakajātikosi; asambhinnāya mahāsammatapaveṇiyā āgate okkākarājavaṃse jāto; sirisuddhodanamahārājassa ca mahāmāyādeviyā ca nattā; rāhulabhaddassa kaniṭṭho. Tayā nāma evarūpena jinaputtena hutvā na yuttaṃ kusītena viharitu’nti evaṃ jātimahattaṃ paccavekkhatopi uppajjati. ‘Sāriputtamoggallānā ceva asītimahāsāvakā ca vīriyeneva lokuttaradhammaṃ paṭivijjhiṃsu. Tvaṃ etesaṃ sabrahmacārīnaṃ maggaṃ paṭipajjasi, nappaṭipajjasī’ti evaṃ sabrahmacārimahattaṃ paccavekkhatopi uppajjati.
『生具有时，你现在已非胎生所出；乃是由大净戒之中生起，降生于迦罗阇族；是因世尊净修多陀大王及大摩耶夫人所生子女，排行末子即罗睺罗。以此因缘，如此成就成为胜利子，不宜迷恋外行修习』，如是观察生具重要性而生起思惟。又『沙利子与目连及十八大弟子也以精进体悟世间最高法。你应当步行其中众比库的道业，莫违背』，如是观察众比库的重要性时亦生起思惟。
Kucchiṃ pūretvā ṭhitaajagarasadise vissaṭṭhakāyikacetasikavīriye kusītapuggale parivajjentassāpi āraddhavīriye pahitatte puggale sevantassāpi ṭhānanisajjādīsu viriyuppādanatthaṃ ninnapoṇapabbhāracittassāpi uppajjati. Evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūri hotīti pajānāti.
当身体充满，立如大蟒般状态及分散的身心精进力，远离恶行恶行者，精进护持者，守护安稳处位，精进产生之用时，即使意志稍有疲敝，仍起生精进诸法。如是生起之精进，乃阿拉汉果位之满足修行，得以圆满理解。
Pītisambojjhaṅgassa –
关于喜支觉支——
‘‘Atthi , bhikkhave, pītisambojjhaṅgaṭṭhānīyā dhammā. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.232) –
『比库啊，喜支觉支有适当的作为条件。此处所谓善根用心多方修习，谓此乃未生喜支觉支生起之因，已生喜支觉支增长增长、广泛修习所成就』（《清净道论》第五章第232节）——
Evaṃ uppādo hoti. Tattha pītiyeva pītisambojjhaṅgaṭṭhānīyā dhammā nāma. Tassā uppādakamanasikāro yonisomanasikāro nāma.
如是喜支觉支生起。其内喜支觉支的适当条件即称如是。其生起因心用分别即所谓善根用心。
Apica ekādasa dhammā pītisambojjhaṅgassa uppādāya saṃvattanti – buddhānussati, dhammasaṅghasīlacāgadevatānussati, upasamānussati, lūkhapuggalaparivajjanatā, siniddhapuggalasevanatā, pasādanīyasuttantapaccavekkhaṇatā, tadadhimuttatāti.
此外有十一法促使喜支觉支生起，即忆佛、忆法、忆僧、忏悔、远离恶人、亲近善人、观察清净经文、扩重此义等。
Buddhaguṇe anussarantassāpi hi yāva upacārā sakalasarīraṃ pharamāno pītisambojjhaṅgo uppajjati; dhammasaṅghaguṇe anussarantassāpi, dīgharattaṃ akkhaṇḍaṃ katvā rakkhitaṃ catupārisuddhisīlaṃ paccavekkhantassāpi, gihino dasasīlaṃ pañcasīlaṃ paccavekkhantassāpi, dubbhikkhabhayādīsu paṇītaṃ bhojanaṃ sabrahmacārīnaṃ datvā ‘evaṃ nāma adamhā’ti cāgaṃ paccavekkhantassāpi, gihinopi evarūpe kāle sīlavantānaṃ dinnadānaṃ paccavekkhantassāpi, yehi guṇehi samannāgatā devatā devattaṃ pattā tathārūpānaṃ guṇānaṃ attani atthitaṃ paccavekkhantassāpi, samāpattiyā vikkhambhite kilese saṭṭhipi sattatipi vassāni na samudācarantīti paccavekkhantassāpi, cetiyadassanabodhidassanatheradassanesu asakkaccakiriyāya saṃsūcitalūkhabhāve buddhādīsu pasādasinehābhāvena gadrabhapiṭṭhe rajasadise lūkhapuggale parivajjentassāpi, buddhādīsu pasādabahule muducitte siniddhapuggale sevantassāpi, ratanattayaguṇaparidīpake pasādanīyasuttante paccavekkhantassāpi, ṭhānanisajjādīsu pītiuppādanatthaṃ ninnapoṇapabbhāracittassāpi uppajjati. Evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūri hotīti pajānāti.
忆念佛德者，不论何时至心供养，纵身用具足者，必生喜悦觉支。忆念法团者，若久远不断恒心守护，审察四净戒者；亦如俗家以十戒五戒自守者；为免饥恐等，善供养清净行者，皆称此为不退转的布施。俗家于此时亦审察慈悲布施；具足此等功德之人法界天众，彼亦依此功德得天道；具足此等功德者，断尽烦恼不退转者，六七十年不堕流转。忆念诸佛像、觉者像、长老像，虽不能作功德，然恭敬生信心，避斥不净污秽卑劣者，专侍诸佛，诚心皈依者，亦得此功德。忆念宝物性质道理庄严经论者，心乐坚定者亦然。腹具饱足污秽身心，生喜乐者亦现此。如此生起之喜乐，随阿拉汉果道善修达到圆满，此理可知。
Passaddhisambojjhaṅgassa –
由喜乐觉支者说——
‘‘Atthi , bhikkhave, kāyapassaddhi cittapassaddhi. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.232) –
『比库们，身心宁静具足。此中尤显深入正念思惟者，是为未生起或已生起喜乐觉支，生起后通过精进修习而增长圆满。』（《集注》5.232）
Evaṃ uppādo hoti. Apica satta dhammā passaddhisambojjhaṅgassa uppādāya saṃvattanti – paṇītabhojanasevanatā, utusukhasevanatā , iriyāpathasukhasevanatā, majjhattapayogatā, sāraddhakāyapuggalaparivajjanatā, passaddhikāyapuggalasevanatā, tadadhimuttatāti. Paṇītañhi siniddhaṃ sappāyabhojanaṃ bhuñjantassāpi, sītuṇhesu utūsu ṭhānādīsu ca iriyāpathesu sappāyaṃ utuñca iriyāpathañca sevantassāpi passaddhi uppajjati. Yo pana mahāpurisajātiko sabbautuiriyāpathakkhamova hoti, na taṃ sandhāyetaṃ vuttaṃ. Yassa sabhāgavisabhāgatā atthi, tasseva visabhāge utuiriyāpathe vajjetvā sabhāge sevantassāpi uppajjati. Majjhattapayogo vuccati attano ca parassa ca kammassakatapaccavekkhaṇā; iminā majjhattapayogena uppajjati. Yo leḍḍudaṇḍādīhi paraṃ viheṭhayamānova vicarati, evarūpaṃ sāraddhakāyaṃ puggalaṃ parivajjentassāpi, saṃyatapādapāṇiṃ passaddhakāyaṃ puggalaṃ sevantassāpi, ṭhānanisajjādīsu passaddhiuppādanatthāya ninnapoṇapabbhāracittassāpi uppajjati. Evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūri hotīti pajānāti.
此乃由此觉支生起。又七种功德生起喜乐觉支：即食美味善食、四季安适、步行舒适、中道修习、恭敬有信之人、亲近宁静者。食美味者，虽人心疲惫仍能享用饱足佳食；四季安适者，夏季与雨季及行路皆适宜。所谓步行安适，即善行中行步安适；中道修习者，内外业品观察调治中道适用。行敬有信之人为敬奉对象，持戒安定，脚步端正。以此诸因起喜乐觉支。大丈夫生来，步行自由快适，不必拘泥于言说。若具分合知，舍弃不适足步，行于适足步亦由喜乐觉支生。中道修习，即自他业察看，亲近远离，禀以正念故生。拒绝恶人如刀棒欺辱者，敬奉有信者如护持端正者；立坐临眠等宜养生心，由喜乐觉支生。如此生起之喜乐觉支，随阿拉汉果道修行而益圆满，此理可知。
Samādhisambojjhaṅgassa –
由定觉支者说——
‘‘Atthi, bhikkhave, samathanimittaṃ abyagganimittaṃ. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.232) –
『比库们，有安定之相，无搅乱之相。此中尤显深入正念思惟之事，是为未生起或已生起定觉支，生后精进修习而增长圆满。』（《集注》5.232）
Evaṃ uppādo hoti. Tattha samathova samathanimittaṃ, avikkhepaṭṭhena ca abyagganimittanti.
如此便生起。此中有止之相，亦有不散乱相和无障碍相。
Apica ekādasa dhammā samādhisambojjhaṅgassa uppādāya saṃvattanti – vatthuvisadakiriyatā , indriyasamattapaṭipādanatā, nimittakusalatā, samaye cittassa paggaṇhanatā, samaye cittassa niggahaṇanatā, samaye sampahaṃsanatā, samaye ajjhupekkhaṇatā, asamāhitapuggalaparivajjanatā, samāhitapuggalasevanatā, jhānavimokkhapaccavekkhaṇatā, tadadhimuttatāti. Tattha vatthuvisadakiriyatā ca indriyasamattapaṭipādanatā ca vuttanayeneva veditabbā.
且有十一法，随三摩地觉支之生起而转：一者清净所缘，二者根所修，三者相胜巧，四者时心摄取，五者时心纳持，六者时心调伏，七者时心平等，八者避乱非定人，九者亲近定人，十者观禅离，十一者此等最胜。其中文义应以如是说：「清净所缘」与「根所修」当知是以清净所缘和根所修为二。
Nimittakusalatā nāma kasiṇanimittassa uggahaṇakusalatā. Samaye cittassa paggahaṇanatāti yasmiṃ samaye atisithilavīriyatādīhi līnaṃ cittaṃ hoti, tasmiṃ samaye dhammavicayavīriyapītisambojjhaṅgasamuṭṭhāpanena tassa paggaṇhanaṃ. Samaye cittassa niggahaṇanatāti yasmiṃ samaye accāraddhavīriyatādīhi uddhaṭaṃ cittaṃ hoti, tasmiṃ samaye passaddhisamādhiupekkhāsambojjhaṅgasamuṭṭhāpanena tassa niggaṇhanaṃ. Samaye sampahaṃsanatāti yasmiṃ samaye cittaṃ paññāpayogamandatāya vā upasamasukhānadhigamena vā nirassādaṃ hoti, tasmiṃ samaye aṭṭhasaṃvegavatthupaccavekkhaṇena saṃvejeti. Aṭṭha saṃvegavatthūni nāma jātijarābyādhimaraṇāni cattāri, apāyadukkhaṃ pañcamaṃ, atīte vaṭṭamūlakaṃ dukkhaṃ, anāgate vaṭṭamūlakaṃ dukkhaṃ, paccuppanne āhārapariyeṭṭhimūlakaṃ dukkhanti. Ratanattayaguṇānussaraṇena ca pasādaṃ janeti. Ayaṃ vuccati samaye sampahaṃsanatāti.
所谓相胜巧者，即对遍相器的摄取之巧妙。所谓时心摄取者，是指于彼时，若心因懈怠、无精进等而松弛，则于此时藉由法的调伏精进、喜悦觉支等生起摄取。所谓时心纳持者，是指于彼时，若心因过激躁动等而散乱，则于此时藉由宁静、禅定、平等觉支等生起纳持。所谓时心调伏者，是于彼时，心因智慧运用不足或安乐境界而不起厌乏，则于此时藉由八种激励缘起觉支而生起激励。八种激励缘起者，即出于生、老、病、死四苦，第五为恶趣苦，第六为过去根本苦，第七为未来根本苦，第八为现前饮食障苦。忆念宝三德则生信乐。此谓时心调伏。
Samaye ajjhupekkhanatā nāma yasmiṃ samaye sammāpaṭipattiṃ āgamma alīnaṃ anuddhaṭaṃ anirassādaṃ ārammaṇe samappavattaṃ samathavīthipaṭipannaṃ cittaṃ hoti, tadāyaṃ paggahaniggahasampahaṃsanesu na byāpāraṃ āpajjati sārathī viya samappavattesu assesu. Ayaṃ vuccati samaye ajjhupekkhanatāti. Asamāhitapuggalaparivajjanatā nāma upacāraṃ vā appanaṃ vā appattānaṃ vikkhittacittānaṃ puggalānaṃ ārakā parivajjanaṃ. Samāhitapuggalasevanatā nāma upacārena vā appanāya vā samāhitacittānaṃ sevanā bhajanā payirupāsanā. Tadadhimuttatā nāma ṭhānanisajjādīsu samādhiuppādanatthaṃyeva ninnapoṇapabbhāracittatā. Evañhi paṭipajjato esa uppajjati. Evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūri hotīti pajānāti.
所谓时心平等者，是指于彼时，心已依正行而生起，对外不纵乱、不过激、无厌足，处于如行止路，得止道涵摄之心；此时于摄取、纳持、调伏三者无杂染，如车驾导引顺当。此谓时心平等。所谓避乱非定人，是指疏离心散、疲倦之人，或不起侵扰之人而远避其交接。所谓亲近定人，是指以摄取或调伏亲近持守定心人，以修供养侍奉。所谓此等最胜，是指于坐卧立行等处，仅生起生起禅定之心，无有偏失。依如此修习者便生起。正如此已生起者，随其阿拉汉之果，修习圆满，理当知之。
Upekkhāsambojjhaṅgassa –
平等觉支——
‘‘Atthi, bhikkhave, upekkhāsambojjhaṅgaṭṭhānīyā dhammā. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.232) –
『比库啊，有平等觉支所依处法。于此，正智精进多加用心者，谓此食摄取，若未生平等觉支之时，生起；若已生起，则更增长，增长因而修习圆满』，此如律藏第五章之记载。
Evaṃ uppādo hoti. Tattha upekkhāva upekkhāsambojjhaṅgaṭṭhānīyā dhammā nāma. Apica pañca dhammā upekkhāsambojjhaṅgassa uppādāya saṃvattanti – sattamajjhattatā, saṅkhāramajjhattatā, sattasaṅkhārakelāyanapuggalaparivajjanatā, sattasaṅkhāramajjhattapuggalasevanatā, tadadhimuttatāti.
如此即有此起。此中所谓平等觉支所依之法为平等，亦有五法随平等觉支之起而转——即色和心之中平等、行之中平等、离行者之排斥、行中平等随从诸人、以该等为主宰，如是。
Tattha dvīhākārehi sattamajjhattataṃ samuṭṭhāpeti – ‘tvaṃ attano kammena āgantvā attanova kammena gamissasi. Esopi attano kammena āgantvā attanova kammena gamissati. Tvaṃ kaṃ kelāyasī’ti evaṃ kammassakatapaccavekkhaṇena ca ‘paramatthato sattoyeva natthi. So tvaṃ kaṃ kelāyasī’ti evaṃ nissattapaccavekkhaṇena ca. Dvīhevākārehi saṅkhāramajjhattataṃ samuṭṭhāpeti – ‘idaṃ cīvaraṃ anupubbena vaṇṇavikārañceva jiṇṇabhāvañca upagantvā pādapuñchanacoḷakaṃ hutvā yaṭṭhikoṭiyā chaḍḍanīyaṃ bhavissati. Sace panassa sāmiko bhaveyya, nāssa evaṃ vinassituṃ dadeyyā’ti evaṃ assāmikabhāvapaccavekkhaṇena ca. ‘Anaddhaniyaṃ idaṃ tāvakālika’nti evaṃ tāvakālikabhāvapaccavekkhaṇena ca. Yathā ca cīvare, evaṃ pattādīsupi yojanā kātabbā.
其中以两种方式起色和心之中平等：一曰『你既受自业而来，彼亦受自业而去；他亦受自业而来，彼亦受自业而去。你为何所染？』借观自业之非固着，谓无究竟自性。二曰『此袈裟初时因渐变色及陈旧，成裂块，应舍弃于六大十方。若有所有者，不应容其毁坏。』借观非所有与时令法。袈裟如是，布及他衣亦当如是办理。
Sattasaṅkhārakelāyanapuggalaparivajjanatāti ettha yo puggalo gihī vā attano puttadhītādike, pabbajito vā attano antevāsikasamānupajjhāyakādike mamāyati, sahattheneva nesaṃ kesacchedanasūcikammacīvaradhovanarajanapattapacanādīni karoti, muhuttampi apassanto ‘asuko sāmaṇero kuhiṃ? Asuko daharo kuhi’nti? Bhantamigo viya ito cito ca āloketi; aññena kesacchedanādīnaṃ atthāya ‘muhuttaṃ tāva asukaṃ pesethā’ti yāciyamānopi ‘amhepi taṃ attano kammaṃ na kārema, tumhe naṃ gahetvā kilamessathā’ti na deti – ayaṃ sattakelāyano nāma.
所谓离行者之排斥，即有人怀疑自己妻女或出家诸亲之衣物，废弃未净，且讥他人言『病沙玛内拉何处？少儿何处？尊师似今去矣』，他人则为避免邪行，不接此衣，此即排斥法也。
Yo pana cīvarapattathālakakattarayaṭṭhiādīni mamāyati, aññassa hatthena parāmasitumpi na deti, tāvakālikaṃ yācitopi ‘mayampi imaṃ mamāyantā na paribhuñjāma, tumhākaṃ kiṃ dassāmā’ti vadati – ayaṃ saṅkhārakelāyano nāma. Yo pana tesu dvīsupi vatthūsu majjhatto udāsīno – ayaṃ sattasaṅkhāramajjhatto nāma. Iti ayaṃ upekkhāsambojjhaṅgo evarūpe sattasaṅkhārakelāyanapuggale ārakā parivajjentassāpi, sattasaṅkhāramajjhattapuggale sevantassāpi, ṭhānanisajjādīsu taduppādanatthaṃ ninnapoṇapabbhāracittassāpi uppajjati. Evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūri hotīti pajānāti. Sesaṃ sabbattha uttānatthamevāti.
若有人怀疑入袈裟之顶袈裟等，别不能借他手，且即使被求，不肯共用，谓『我等虽涉此物，非坏人乎？你何故用？』此为断绝同行之法。若有人于两衣中间忽视不顾，即为色和心之中平等。以上诸法，乃为排斥离行者、随从色和心中平等者，于安立离散等生起思虑，且生于初学人具慧所生起。由此得晓，成熟修行得阿拉汉道故。余者无疑释皆明。
Bojjhaṅgapabbavaṇṇanā. · 觉支分注释。
Imesupi dvīsu pabbesu suddhavipassanāva kathitā. Iti ime cattāro satipaṭṭhānā pubbabhāge nānācittesu labbhanti. Aññeneva hi cittena kāyaṃ pariggaṇhāti, aññena vedanaṃ, aññena cittaṃ, aññena dhamme pariggaṇhāti; lokuttaramaggakkhaṇe pana ekacitteyeva labbhanti. Ādito hi kāyaṃ pariggaṇhitvā āgatassa vipassanāsampayuttā sati kāyānupassanā nāma. Tāya satiyā samannāgato puggalo kāyānupassī nāma. Vipassanaṃ ussukkāpetvā ariyamaggaṃ pattassa maggakkhaṇe maggasampayuttā sati kāyanupassanā nāma. Tāya satiyā samannāgato puggalo kāyānupassī nāma. Vedanaṃ pariggaṇhitvā…. Cittaṃ pariggaṇhitvā…. Dhamme pariggaṇhitvā āgatassa vipassanāsampayuttā sati dhammānupassanā nāma. Tāya satiyā samannāgato puggalo dhammānupassī nāma. Vipassanaṃ ussukkāpetvā ariyamaggaṃ pattassa maggakkhaṇe maggasampayuttā sati dhammānupassanā nāma. Tāya satiyā samannāgato puggalo dhammānupassī nāma. Evaṃ tāva desanā puggale tiṭṭhati. Kāye pana ‘subha’nti vipallāsappahānā kāyapariggāhikā sati maggena samijjhatīti kāyānupassanā nāma. Vedanāya ‘sukha’nti vipallāsappahānā vedanāpariggāhikā sati maggena samijjhatīti vedanānupassanā nāma. Citte ‘nicca’nti vipallāsappahānā cittapariggāhikā sati maggena samijjhatīti cittānupassanā nāma. Dhammesu ‘attā’ti vipallāsappahānā dhammapariggāhikā sati maggena samijjhatīti dhammānupassanā nāma. Iti ekāva maggasampayuttā sati catukiccasādhanaṭṭhena cattāri nāmāni labhati. Tena vuttaṃ – ‘lokuttaramaggakkhaṇe pana ekacitteyeva labbhantī’ti.
于此二门中，有清净观收摄法论说。如是，四念处先分散于异心，或由不同内观分别体察：或于色上观，或于受上观，或于心上观，或于法上观。唯于出世间道中，乃于一心一境获得。因收摄色得来之观，即是入来之观色念处；以具足此念者，所谓观色根治士也。摄持观破除疑惑者，得圣道时具慧名观色根治士。受、心、法亦复如是。出世间入道时，谓具慧者具法念者。如此教法贤者以之立身。于身观，以不变异“美好”为正思维，随正念道专注，此谓观身。于受观，以无不变异“乐”为正思维，随正念道专注，此谓观受。于心观，以无常为正思维，随正念道专注，此谓观心。于法观，以“我”为正思维，随正念道专注，此谓观法。由此一切皆依圣道，具足四念处之工夫而得。故有言：“唯于出世间道中，乃于一心得成。”
Suttantabhājanīyavaṇṇanā. · 经分别注释。
2. Abhidhammabhājanīyavaṇṇanā
二、阿毗达摩修习详解
§374
374. Abhidhammabhājanīye lokuttarasatipaṭṭhānavasena desanāya āraddhattā yathā kāyādiārammaṇesu lokiyasatipaṭṭhānesu tanti ṭhapitā, evaṃ aṭṭhapetvā sabbānipi kāyānupassādīni satipaṭṭhānāni dhammasaṅgaṇiyaṃ (dha. sa. 355 ādayo) vibhattassa desanānayassa mukhamattameva dassentena niddiṭṭhāni.
374. 以阿毗达摩法所能讲说的、属于出世间的正念四念处修行方法为念诵之起端，正如在身体等六入之所缘的世间正念四念处中，所立的三十之数目；同样地，通过建立正念四念处于诸根之上，作为法所依缘的讲说，由此显示为此教法中所示的初步教义。
Tattha nayabhedo veditabbo. Kathaṃ? Kāyānupassanāya tāva sotāpattimagge jhānābhinivese suddhikapaṭipadā, suddhikasuññatā, suññatapaṭipadā, suddhikaappaṇihitaṃ, appaṇihitapaṭipadāti imesu pañcasu ṭhānesu dvinnaṃ dvinnaṃ catukkapañcakanayānaṃ vasena dasa nayā honti. Evaṃ sesesupīti vīsatiyā abhinivesesu dve nayasatāni. Tāni catūhi adhipatīhi catuguṇitāni aṭṭha. Iti suddhikāni dve sādhipatīni aṭṭhāti sabbampi nayasahassaṃ hoti. Tathā vedanānupassanādīsu suddhikasatipaṭṭhāne cāti sotāpattimagge pañca nayasahassāni. Yathā ca sotāpattimagge, evaṃ sesamaggesupīti kusale vīsati nayasahassāni; suññatāpaṇihitānimittādibhedesu pana tato tiguṇe vipāke saṭṭhi nayasahassānīti. Evameva sakiccasādhakānañceva saṃsiddhikakiccānañca kusalavipākasatipaṭṭhānānaṃ niddesavasena duvidho kāyānupassanādivasena ca suddhikavasena ca kusale pañcannaṃ vipāke pañcannanti dasannaṃ niddesavārānaṃ vasena dasappabhedo asītinayasahassapatimaṇḍito abhidhammabhājanīyaniddeso.
在此应当了解法门不同的分类。如何理解呢？以身体观为例，只有在初果入道之中的禅定深入阶段，才有清净行法、清净空无所住修行、空无所住之修道法、清净所守护、非所守护之修行等五处法门，其中两两相应，共有十种不同的修习法门。更广泛地见于二十种禅定入道中有二百种法门。由四种主宰法分属加倍为四倍，即八种清净法门；如此二种主宰乘法，合计八个，所有共计一千法门。于此如在感受观等正念四念处的清净修习中，初果入道有五千法门。初果入道中及四次入道合计共二万法门；在空无所守护的所缘及相异等法门中，三倍增至六万法门。由此，对有行为成就者和修成者，清净且有成就的正念四念处法门，分为二种：身观及其他，合计十种示范范围；十乘十总共百种法门；以三十万法门所摄，属于阿毗达摩之法说范围。
3. Pañhāpucchakavaṇṇanā
3. 疑难问答说明
§386
386. Pañhāpucchake pāḷianusāreneva satipaṭṭhānānaṃ kusalādibhāvo veditabbo. Ārammaṇattikesu pana sabbānipi etāni appamāṇaṃ nibbānaṃ ārabbha pavattanato appamāṇārammaṇāneva, na maggārammaṇāni; sahajātahetuvasena pana maggahetukāni; vīriyaṃ vā vīmaṃsaṃ vā jeṭṭhakaṃ katvā maggabhāvanākāle maggādhipatīni; chandacittajeṭṭhakāya maggabhāvanāya navattabbāni maggādhipatīnīti phalakālepi navattabbāneva; atītādīsu ekārammaṇabhāvenapi navattabbāni; nibbānassa pana bahiddhādhammattā bahiddhārammaṇāni nāma hontīti. Evametasmiṃ pañhāpucchake nibbattitalokuttarāneva satipaṭṭhānāni kathitāni. Sammāsambuddhena hi suttantabhājanīyasmiṃyeva lokiyalokuttaramissakā satipaṭṭhānā kathitā; abhidhammabhājanīyapañhāpucchakesu pana lokuttarāyevāti. Evamayaṃ satipaṭṭhānavibhaṅgopi teparivaṭṭaṃ nīharitvā bhājetvā dassitoti.
386. 在疑难问答中，应依巴利本文理解正念四念处所具足的善根等性质。于六入所缘中，此等皆为无量广大的入灭之起端，唯以无量境界起动，而非缘于道境界；因无明于道理所生之因，故为道因境界；勇猛与检讨之举，为道修学之首；于欲爱心为首修习道时，道主宰须修九次；福报时期亦修九次；过往诸修亦修九次；入灭则多为外法性质所系，称为外所缘。如此于此疑难问答中，所说即是成就出世正念四念处。正如世尊仅于经藏中讲说世间世出二重正念四念处法门，相反于阿毗达摩疑难问答中，则言及出世间法。是以此正念四念处分解书亦由教法所摄，摊开讲说呈现之。
Sammohavinodaniyā vibhaṅgaṭṭhakathāya · 《除痴论》之《分别论》注释的
Satipaṭṭhānavibhaṅgavaṇṇanā niṭṭhitā. · 念处分别注释完毕。