10. Bojjhaṅgavibhaṅgo · 10. 觉支分别义注
10. Bojjhaṅgavibhaṅgo十、觉支分别
1. Suttantabhājanīyavaṇṇanā
一、经文部分的详细解说
§466
466. Idāni tadanantare bojjhaṅgavibhaṅge sattāti gaṇanaparicchedo. Bojjhaṅgāti bodhiyā bodhissa vā aṅgāti bojjhaṅgā. Idaṃ vuttaṃ hoti – yā esā dhammasāmaggī yāya lokuttaramaggakkhaṇe uppajjamānāya līnuddhaccapatiṭṭhānāyūhanakāmasukhattakilamathānuyogaucchedasassatābhinivesādīnaṃ anekesaṃ upaddavānaṃ paṭipakkhabhūtāya satidhammavicayavīriyapītipassaddhisamādhiupekkhāsaṅkhātāya dhammasāmaggiyā ariyasāvako bujjhatīti katvā bodhīti vuccati, bujjhati kilesasantānaniddāya uṭṭhahati, cattāri vā ariyasaccāni paṭivijjhati, nibbānameva vā sacchikaroti, tassā dhammasāmaggīsaṅkhātāya bodhiyā aṅgātipi bojjhaṅgā, jhānaṅgamaggaṅgādīni viya. Yo panesa yathāvuttappakārāya etāya dhammasāmaggiyā bujjhatīti katvā ariyasāvako bodhīti vuccati, tassa bodhissa aṅgātipi bojjhaṅgā, senaṅgarathaṅgādayo viya. Tenāhu aṭṭhakathācariyā – ‘‘bujjhanakassa puggalassa aṅgāti vā bojjhaṅgā’’ti.
466、现在在讲述觉支分解时，共有七项，称为数目及分类的说明。所谓觉支者，是指觉知者或觉者的支分。此经文意谓：此觉支即法的协调，现起于出世间道途之时，为内心既断已灭与安立之所，由欲乐、苦恼等束缚的断绝，与一切无尽的执着等多种障碍相违逆，集聚正见、勤精进、欢喜、安静、定、舍等而成的法的协调。具有觉支的圣弟子，于此觉支成为觉知者，称为觉，觉则由染污之流而起而觉醒，能了知四圣谛，证得涅槃。此觉支亦是觉支之支分，依禅定及入定道等而成。既然依上述法的协调而觉知，如同军阵之战车的轮轴支干，故注师说：“对觉悟者而言，此即觉支或觉支之各支分”。
Apica ‘‘bojjhaṅgāti kenaṭṭhena bojjhaṅgā? Bodhāya saṃvattantīti bojjhaṅgā, bujjhantīti bojjhaṅgā, anubujjhantīti bojjhaṅgā, paṭibujjhantīti bojjhaṅgā, sambujjhantīti bojjhaṅgā’’ti iminā paṭisambhidānayenāpi bojjhaṅgattho veditabbo.
又问：“觉支为何谓觉支？因为其成为觉者而是觉支，为觉知、能觉、觉察、觉受、觉入等皆为觉支。”由此可通过相应辨别知觉支之意。
Satisambojjhaṅgotiādīsu pasattho sundaro ca bojjhaṅgo sambojjhaṅgo, satiyeva sambojjhaṅgo satisambojjhaṅgo. Tattha upaṭṭhānalakkhaṇo satisambojjhaṅgo, pavicayalakkhaṇo dhammavicayasambojjhaṅgo, paggahalakkhaṇo vīriyasambojjhaṅgo, pharaṇalakkhaṇo pītisambojjhaṅgo, upasamalakkhaṇo passaddhisambojjhaṅgo, avikkhepalakkhaṇo samādhisambojjhaṅgo, paṭisaṅkhānalakkhaṇo upekkhāsambojjhaṅgo. Tesu ‘‘satiñca khvāhaṃ, bhikkhave, sabbatthikaṃ vadāmī’’ti (saṃ. ni. 5.234) vacanato sabbesaṃ bojjhaṅgānaṃ upakārakattā satisambojjhaṅgo paṭhamaṃ vutto. Tato paraṃ ‘‘so tathā sato viharanto taṃ dhammaṃ paññāya pavicinatī’’tiādinā (ma. ni. 150) nayena evaṃ anukkameneva nikkhepapayojanaṃ pāḷiyaṃ āgatameva.
在念觉支等处明了，美妙的觉支称为总觉支，其中于念即为总觉支，是念觉支。其表现标志分别是：观护标志为念觉支，分解标志为法解觉支，执持标志为精进觉支，振奋标志为喜觉支，安住标志为定觉支，清净标志为定觉支，断解标志为舍觉支。有关念：“比库啊，我说念遍行”此语中念觉支居所有觉支之首。继而说：“如是正念而住，转此法以智慧”依此而述，此义初现于巴利文中以表达入定缘起。
Kasmā panete satteva vuttā, anūnā anadhikāti? Līnuddhaccapaṭipakkhato sabbatthikato ca. Ettha hi tayo bojjhaṅgā līnassa paṭipakkhā, yathāha – ‘‘yasmiñca kho, bhikkhave, samaye līnaṃ cittaṃ hoti, kālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāyā’’ti (saṃ. ni. 5.234). Tayo uddhaccassa paṭipakkhā, yathāha – ‘‘yasmiñca kho, bhikkhave, samaye uddhataṃ cittaṃ hoti, kālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, kālo samādhisambojjhaṅgassa bhāvanāya, kālo upekkhāsambojjhaṅgassa bhāvanāyā’’ti (saṃ. ni. 5.234). Eko panettha loṇadhūpanaṃ viya sabbabyañjanesu, sabbakammikaamacco viya ca sabbesu rājakiccesu, sabbabojjhaṅgesu icchitabbato sabbatthiko, yathāha – ‘‘satiñca khvāhaṃ, bhikkhave, sabbatthikaṃ vadāmī’’ti. ‘‘Sabbatthaka’’ntipi pāḷi. Dvinnampi sabbattha icchitabbanti attho. Evaṃ līnuddhaccapaṭipakkhato sabbatthikato ca satteva vuttāti veditabbā.
为何称念觉支“至少”为念觉支？即因其否定内心散乱而处处成立。此中有三种觉支为念之反面，如言："在某时，内心散乱时，是法解觉支、精进觉支、喜觉支的培育时间"。另三则为清净逆反，如言：“在某时，内心清净时，是安静觉支、定觉支、舍觉支的培育时间”。这里将念喻为与香盐入食有如一体，在一切资粮及王事上所欲的一切觉支中皆一切般且恒通。由此表示念觉支因其否定及普遍性，故言“至少念觉支”。
§467
467. Idāni nesaṃ ekasmiṃyevārammaṇe attano attano kiccavasena nānākaraṇaṃ dassetuṃ tattha katamo satisambojjhaṅgotiādi āraddhaṃ. Tattha idha bhikkhūti imasmiṃ sāsane bhikkhu. Satimā hotīti paññāya paññavā, yasena yasavā, dhanena dhanavā viya satiyā satimā hoti, satisampannoti attho. Paramenāti uttamena; tañhi paramatthasaccassa nibbānassa ceva maggassa ca anulomato paramaṃ nāma hoti uttamaṃ seṭṭhaṃ. Satinepakkenāti nepakkaṃ vuccati paññā; satiyā ceva nepakkena cāti attho.
467、现将此中各项按其各自功能作介绍。彼处谓比库，即僧尼。念者谓以智慧有慧能，因此才得名念觉支，意指念清净。最高者，意指与最正理即涅槃道相顺的最高，是为最佳、尊贵。念之对境者为非智慧境，即用非智慧而言念者。
Kasmā pana imasmiṃ satibhājanīye paññā saṅgahitāti? Satiyā balavabhāvadīpanatthaṃ. Sati hi paññāya saddhimpi uppajjati vināpi, paññāya saddhiṃ uppajjamānā balavatī hoti, vinā uppajjamānā dubbalā. Tenassā balavabhāvadīpanatthaṃ paññā saṅgahitā. Yathā hi dvīsu disāsu dve rājamahāmattā tiṭṭheyyuṃ; tesu eko rājaputtaṃ gahetvā tiṭṭheyya, eko attano dhammatāya ekakova tesu rājaputtaṃ gahetvā ṭhito attanopi tejena rājaputtassapi tejena tejavā hoti; attano dhammatāya ṭhito na tena samatejo hoti; evameva rājaputtaṃ gahetvā ṭhitamahāmatto viya paññāya saddhiṃ uppannā sati, attano dhammatāya ṭhito viya vinā paññāya uppannā. Tattha yathā rājaputtaṃ gahetvā ṭhito attanopi tejena rājaputtassapi tejena tejavā hoti, evaṃ paññāya saddhiṃ uppannā sati balavatī hoti; yathā attano dhammatāya ṭhito na tena samatejo hoti, evaṃ vinā paññāya uppannā dubbalā hotīti balavabhāvadīpanatthaṃ paññā gahitāti.
为什么说在此念处分中智慧是集聚的呢？这是指念具有增强力量的作用。因为念可以成为智慧生起的基础，没有念则智慧不会生起，有了智慧与之相应才具强大的力量，没有与智慧相应则力量薄弱。所以智慧被集聚是为了显明念的力量。譬如在两个方向上有两位国君大臣，如果其中一位国君能够掌握另一位国君，则他能够凭借自己的威力，如同与那国君的威力合一一样强大，而单凭自己的威力体系并不足与之匹敌。如此，念得到智慧相应，如同被国君掌控，故念具有强大力量；反之，没有智慧相应则力量薄弱。这里用智慧相应与无智慧相应比附念，说明念因智慧相应而强盛，否则则弱小，故以念与智慧集聚，强调念的力量。
Cirakatampīti attano vā parassa vā kāyena cirakataṃ vattaṃ vā kasiṇamaṇḍalaṃ vā kasiṇaparikammaṃ vā. Cirabhāsitampīti attanā vā parena vā vācāya cirabhāsitaṃ bahukampi, vattasīse ṭhatvā dhammakathaṃ vā kammaṭṭhānavinicchayaṃ vā, vimuttāyatanasīse vā ṭhatvā dhammakathameva. Saritā hotīti taṃ kāyaviññattiṃ vacīviññattiñca samuṭṭhāpetvā pavattaṃ arūpadhammakoṭṭhāsaṃ ‘evaṃ uppajjitvā evaṃ niruddho’ti saritā hoti. Anussaritāti punappunaṃ saritā. Ayaṃ vuccati satisambojjhaṅgoti ayaṃ evaṃ uppannā sesabojjhaṅgasamuṭṭhāpikā vipassanāsampayuttā sati satisambojjhaṅgo nāma kathīyati.
「长期所成」是指由自身或他人以身体作长期所成的功夫境界，或由火盘或火盘功夫而成。所谓「长期所说」，是指由自己或他人以语言说出的长期所说，有时站在功夫终端，说法讲解或功夫等持，或立于解脱境终端，专说法义。所谓「流通」，是指由身体识及语言识等结合所现行，称为无形法的集聚起，谓之流通亦或如实生起又如实止灭。所谓「反复流通」，即反复流转。此名为念觉支，乃是由如是生起的其他觉支总集而成，且与观照修习相应的念，名为念觉支。
So tathā sato viharantoti so bhikkhu tenākārena uppannāya satiyā sato hutvā viharanto. Taṃ dhammanti taṃ cirakataṃ cirabhāsitaṃ heṭṭhā vuttappakāraṃ dhammaṃ. Paññāya pavicinatīti paññāya ‘aniccaṃ dukkhaṃ anattā’ti pavicinati. Pavicaratīti ‘aniccaṃ dukkhaṃ anattā’ti tattha paññaṃ carāpento pavicarati. Parivīmaṃsaṃ āpajjatīti olokanaṃ gavesanaṃ āpajjati. Ayaṃ vuccatīti idaṃ vuttappakāraṃ bojjhaṅgasamuṭṭhāpakaṃ vipassanāñāṇaṃ dhammavicayasambojjhaṅgo nāma vuccati.
「如是念住」，就是说此比库凭已生起的念得以具足念且住持。所谓「法」，是指前述长期所成及长期所说的前面所言之法。所谓「智审察」，是指用智慧察看无常、苦、无我的法相。所谓「察看」，是指用慧细察无常苦无我的法相概念。所谓「反省」，是指观察、探求。此名曰法觉支，乃是由觉支集聚生起洞察法义的观照智慧，如是称为法觉支。
Tassa taṃ dhammanti tassa bhikkhuno taṃ heṭṭhā vuttappakāraṃ dhammaṃ. Āraddhaṃ hotīti paripuṇṇaṃ hoti paggahitaṃ. Asallīnanti āraddhattāyeva asallīnaṃ. Ayaṃ vuccatīti idaṃ bojjhaṅgasamuṭṭhāpakaṃ vipassanāsampayuttaṃ vīriyaṃ vīriyasambojjhaṅgo nāma vuccati.
「是法」，指那比库的一切如前所说之法。所谓「精勤」，是指勤勉完满、专注入手。所谓「不懈怠」，是在精勤中无懈怠。此名为勤觉支，即由觉支集聚而成、并随观修相应的精进，称为勤觉支。
Nirāmisāti kāmāmisalokāmisavaṭṭāmisānaṃ abhāvena nirāmisā parisuddhā. Ayaṃ vuccatīti ayaṃ bojjhaṅgasamuṭṭhāpikā vipassanāsampayuttā pīti pītisambojjhaṅgo nāma vuccati.
「远离欲乐」，是指远离欲界、色界、无色界三种烦恼，心无欲乐。此名为喜觉支，由觉支集聚且随观相应的喜悦，名为喜觉支。
Pītimanassāti pītisampayuttacittassa. Kāyopi passambhatīti khandhattayasaṅkhāto nāmakāyo kilesadarathapaṭippassaddhiyā passambhati. Cittampīti viññāṇakkhandhopi tatheva passambhati. Ayaṃ vuccatīti ayaṃ bojjhaṅgasamuṭṭhāpikā vipassanāsampayuttā passaddhi passaddhisambojjhaṅgo nāma vuccati.
「喜心」，是指与喜相应的心。身体亦得宁静，指受阴聚合成的名色身因烦恼烟云散而安宁。心识亦安定，指识阴亦得宁静。此名为定觉支，乃觉支集聚而成，与观修相应的静虑，名为定觉支。
Passaddhakāyassa sukhinoti passaddhakāyatāya uppannasukhena sukhitassa. Samādhiyatīti sammā ādhiyati, niccalaṃ hutvā ārammaṇe ṭhapīyati, appanāppattaṃ viya hoti. Ayaṃ vuccatīti ayaṃ bojjhaṅgasamuṭṭhāpikā vipassanāsampayuttā cittekaggatā samādhisambojjhaṅgo nāma vuccati.
所谓身心安宁乃因身心安宁而生之安乐者。正定者，即正当专注，将心稳固于所缘境，犹如安置牢固，心不动摇，如得安止。此谓由七觉支所生、与内观共修的心统一，此正定觉支之名。
Tathā samāhitanti tena appanāppattena viya samādhinā samāhitaṃ. Sādhukaṃ ajjhupekkhitā hotīti suṭṭhu ajjhupekkhitā hoti; tesaṃ dhammānaṃ pahānavaḍḍhane abyāvaṭo hutvā ajjhupekkhati. Ayaṃvuccatīti ayaṃ channaṃ bojjhaṅgānaṃ anosakkanaanativattanabhāvasādhako majjhattākāro upekkhāsambojjhaṅgo nāma vuccati.
“如是专注”谓以不动摇之正定达致专注。善调柔视谓正确地调伏心境，放下增益与缺陷诸法，心平衡且不偏颇，故称舍心觉支为遮蔽诸觉支无漏之中道。
Ettāvatā kiṃ kathitaṃ nāma hoti? Apubbaṃ acarimaṃ ekacittakkhaṇe nānārasalakkhaṇā pubbabhāgavipassanā bojjhaṅgā kathitā hontīti.
所谓“如此所说”即指经文中所述，非瞬间片刻，乃多种不同特征之前行内观觉支以先后次第分别说法。
Paṭhamo nayo. · 第一法门。
§468-469
468-469. Idāni yena pariyāyena satta bojjhaṅgā cuddasa honti, tassa pakāsanatthaṃ dutiyanayaṃ dassento puna satta bojjhaṅgātiādimāha. Tatrāyaṃ anupubbapadavaṇṇanā – ajjhattaṃ dhammesu satīti ajjhattikasaṅkhāre pariggaṇhantassa uppannā sati. Bahiddhā dhammesu satīti bahiddhāsaṅkhāre pariggaṇhantassa uppannā sati. Yadapīti yāpi. Tadapīti sāpi. Abhiññāyāti abhiññeyyadhamme abhijānanatthāya. Sambodhāyāti sambodhi vuccati maggo, maggatthāyāti attho. Nibbānāyāti vānaṃ vuccati taṇhā; sā tattha natthīti nibbānaṃ, tadatthāya, asaṅkhatāya amatadhātuyā sacchikiriyatthāya saṃvattatīti attho. Dhammavicayasambojjhaṅgepi eseva nayo.
468-469。此处述七觉支与十四觉支之关系，授二品法义为明示，复称七觉支。此乃渐次阐述：内法即指由内蕴所起的觉察；外法即由外境催生之觉察。所谓“如是一切”“亦如是”等。胜解意指为了认知可知法义而具足之知。觉悟即指通达解脱之道，此道义即指。涅槃则谓渴爱之无，故涅槃无渴爱，乃因无为不生妙果实存之义。此理亦同观法觉支。
Kāyikaṃ vīriyanti caṅkamaṃ adhiṭṭhahantassa uppannavīriyaṃ. Cetasikaṃ vīriyanti ‘‘na tāvāhaṃ imaṃ pallaṅkaṃ bhindissāmi yāva me na anupādāya āsavehi cittaṃ vimuccissatī’’ti evaṃ kāyapayogaṃ vinā uppannavīriyaṃ. Kāyapassaddhīti tiṇṇaṃ khandhānaṃ darathapassaddhi. Cittapassaddhīti viññāṇakkhandhassa darathapassaddhi. Upekkhāsambojjhaṅge satisambojjhaṅgasadisova vinicchayo. Imasmiṃ naye satta bojjhaṅgā lokiyalokuttaramissakā kathitā.
身精进者指坚持不退，奋斗不懈之勇猛。心精进者为发誓“不破断此床未经断尽烦恼，心必解脱”，乃无身行支持之勇力。身安宁乃三界身蕴之稳固安宁。心安宁指识蕴之稳固安宁。舍觉支遂为正念觉支之判别。此七觉支依此次第，由世俗至出世殊胜相续宣说。
Porāṇakattherā pana ‘ettakena pākaṭaṃ na hotī’ti vibhajitvā dassesuṃ. Etesu hi ajjhattadhammesu sati pavicayo upekkhāti ime tayo attano khandhārammaṇattā lokiyāva honti. Tathā maggaṃ appattaṃ kāyikavīriyaṃ. Avitakkaavicārā pana pītisamādhiyo lokuttarā honti. Sesā lokiyalokuttaramissakāti.
古长老谓“非如此显明”而分述。是故内法中，正念为清净见舍，三者以自身五蕴现象为世俗境。然正道无失，身精进属身法，非思非议喜定则出世间。其余皆属世俗与出世间相兼表述。
Tattha ajjhattaṃ tāva dhammesu satipavicayaupekkhā ajjhattārammaṇā, lokuttarā pana bahiddhārammaṇāti tesaṃ lokuttarabhāvo mā yujjittha. Caṅkamappayogena nibbattavīriyampi lokiyanti vadanto na kilamati. Avitakkaavicārā pana pītisamādhiyo kadā lokuttarā hontīti? Kāmāvacare tāva pītisambojjhaṅgo labbhati, avitakkaavicārā pīti na labbhati. Rūpāvacare avitakkaavicārā pīti labbhati, pītisambojjhaṅgo pana na labbhati. Arūpāvacare sabbena sabbaṃ na labbhati. Ettha pana alabbhamānakaṃ upādāya labbhamānakāpi paṭikkhittā. Evamayaṃ avitakkaavicāro pītisambojjhaṅgo kāmāvacaratopi nikkhanto rūpāvacaratopi arūpāvacaratopīti nibbattitalokuttaro yevāti kathito.
此处所说的内在法的念觉分别平等，是内在境界；而出世法则是外在境界。二者的出世性质不能混同。行脚修行所得的精进虽然世俗而言不坏坏息，但不属于出世层次。那么无分别定与喜的禅那何时才是出世呢？欲界禅那中，无分别定是喜支，能得喜；但无分别定却不能得喜。色界禅那中，无分别定得喜，而喜支却不能得喜；无色界禅那一切都不能得喜。这里说的“未得者”是指因执著未得者，即使是已得者也被舍弃。由此可知，无分别定为喜支者，虽离欲界，仍处于色界及无色界，是真正出世者。
Tathā kāmāvacare samādhisambojjhaṅgo labbhati, avitakkaavicāro pana samādhi na labbhati. Rūpāvacaraarūpāvacaresu avitakkaavicāro samādhi labbhati, samādhisambojjhaṅgo pana na labbhati. Ettha pana alabbhamānakaṃ upādāya labbhamānakopi paṭikkhitto. Evamayaṃ avitakkaavicāro samādhi kāmāvacaratopi nikkhanto rūpāvacaratopi arūpāvacaratopīti nibbattitalokuttaro yevāti kathito.
同样，在欲界禅那能得禅那支，但无分别定却无法得禅那。色界及无色界中，无分别定得禅那，但禅那支无法得禅那。这里“未得者”乃是因执著未得者，即使已得者也被舍弃。如此，无分别定为禅那支者，虽离欲界，仍处于色界及无色界，故是真正出世者。
Apica lokiyaṃ gahetvā lokuttaro kātabbo; lokuttaraṃ gahetvā lokiyo kātabbo. Ajjhattadhammesu hi satipavicayaupekkhānaṃ lokuttarabhāvanākālopi atthi. Tatridaṃ suttaṃ – ‘‘ajjhattavimokkhaṃ khvāhaṃ, āvuso, sabbupādānakkhayaṃ vadāmi; evamassime āsavā nānusentī’’ti (saṃ. ni. 2.32 thokaṃ visadisaṃ) iminā suttena lokuttarā honti. Yadā pana caṅkamapayogena nibbatte kāyikavīriye anupasanteyeva vipassanā maggena ghaṭīyati, tadā taṃ lokuttaraṃ hoti. Ye pana therā ‘‘kasiṇajjhāne, ānāpānajjhāne, brahmavihārajjhāne ca bojjhaṅgo uddharanto na vāretabbo’’ti vadanti, tesaṃ vāde avitakkaavicārā pītisamādhisambojjhaṅgā lokiyā hontīti.
此外，若取世俗者，则当作出世；若取出世者，则应作世俗。内在法中，念觉分别平等念的出世培养时机确实存在。此处有经文说：“内在解脱啊，朋友，我言断尽一切执著；如此烦恼不复生起。”（《相应部》二三二节略）此经中即指出世。若行脚修行所成，在身体精进断除烦恼时，借由观慧得以成就，则是出世。若如长老等言：“修习五种内观止观禅那时，禅那支不可废弃”，则其说无分别定、喜、禅那支为世俗属也。
Dutiyo nayo. · 第二法门。
§470-471
470-471. Idāni bojjhaṅgānaṃ bhāvanāvasena pavattaṃ tatiyanayaṃ dassento puna satta bojjhaṅgātiādimāha. Tatthāpi ayaṃ anupubbapadavaṇṇanā – bhāvetīti vaḍḍheti; attano santāne punappunaṃ janeti abhinibbatteti. Vivekanissitanti viveke nissitaṃ. Vivekoti vivittatā. So cāyaṃ tadaṅgaviveko, vikkhambhanasamucchedapaṭippassaddhinissaraṇavivekoti pañcavidho. Tattha tadaṅgaviveko nāma vipassanā. Vikkhambhanaviveko nāma aṭṭha samāpattiyo. Samucchedaviveko nāma maggo. Paṭippassaddhiviveko nāma phalaṃ. Nissaraṇaviveko nāma sabbanimittanissaṭaṃ nibbānaṃ. Evametasmiṃ pañcavidhe viveke nissitaṃ vivekanissitanti tadaṅgavivekanissitaṃ samucchedavivekanissitaṃ nissaraṇavivekanissitañca satisambojjhaṅgaṃ bhāvetīti ayamattho veditabbo.
470-471节。当前以觉支修习为轮转之第三阶段，复次则说七觉支之起已。此处乃渐进阶段之说明——“修习”谓增长；不断于自身起灭增长。解脱依止，谓依止解脱。解脱即分别、离散、灭绝、安住根源的五解脱。五者为：分别解脱即内观；离散解脱即八种禅那；灭绝解脱即道；安住解脱即果；解脱即一切缘起灭尽得涅槃。于此五种解脱依止，名为以觉支修习，此义应当了解。
Tathā hi ayaṃ satisambojjhaṅgabhāvanānuyogamanuyutto yogī vipassanākkhaṇe kiccato tadaṅgavivekanissitaṃ, ajjhāsayato nissaraṇavivekanissitaṃ, maggakāle pana kiccato samucchedavivekanissitaṃ, ārammaṇato nissaraṇavivekanissitaṃ, satisambojjhaṅgaṃ bhāveti. Pañcavivekanissitampīti eke. Te hi na kevalaṃ balavavipassanāmaggaphalakkhaṇesu eva bojjhaṅgaṃ uddharanti, vipassanāpādakakasiṇajjhānaānāpānāsubhabrahmavihārajjhānesupi uddharanti, na ca paṭisiddhā aṭṭhakathācariyehi . Tasmā tesaṃ matena etesaṃ jhānānaṃ pavattikkhaṇe kiccato eva vikkhambhanavivekanissitaṃ. Yathā ca vipassanākkhaṇe ‘‘ajjhāsayato nissaraṇavivekanissita’’nti vuttaṃ, evaṃ ‘‘paṭippassaddhivivekanissitampi bhāvetī’’ti vattuṃ vaṭṭati. Esa nayo virāganissitādīsu. Vivekatthā eva hi virāgādayo.
于是，此修习觉支之瑜伽士，在观慧禅那时应依止分别解脱，在念头上依止解脱，于道时应行灭绝解脱，境缘时依止解脱，修习觉支。所谓五种分别依止者，有些瑜伽士不仅在正见、禅那、果之特征中，而在止观禅那、入出息、善法三昧等中，皆能起觉支，但论师未证实。故依我辈见，禅那起时应修离散解脱。如就观慧起时，有言“念头上依止解脱”，故“果安住解脱”亦当修习。如是依止均是离欲修证诸处。解脱意义即为离欲。
Kevalañcettha vossaggo duvidho – pariccāgavossaggo ca pakkhandanavossaggo cāti. Tattha ‘pariccāgavossaggo’ti vipassanākkhaṇe ca tadaṅgavasena maggakkhaṇe ca samucchedavasena kilesappahānaṃ. ‘Pakkhandanavossaggo’ti vipassanākkhaṇe tanninnabhāvena, maggakkhaṇe pana ārammaṇakaraṇena nibbānapakkhandanaṃ. Tadubhayampi imasmiṃ lokiyalokuttaramissake atthavaṇṇanānaye vaṭṭati. Tathā hi ayaṃ sati sambojjhaṅgo yathāvuttena pakārena kilese pariccajati, nibbānañca pakkhandati.
这里，归依共有二：舍弃归依与破弃归依。舍弃归依为在止观禅那及道时以灭尽对应，断除烦恼。破弃归依于止观时为取舍之放弃，及道时以境缘灭除涅槃之破坏。两者皆为世俗出世者标志之义理说明。如此，此念觉支如所述，通过舍弃则断恶行，通过破弃则断涅槃不正，理据当辨。
Vossaggapariṇāminti iminā pana sakalena vacanena vossaggatthaṃ pariṇamantaṃ pariṇatañca, paripaccantaṃ paripakkañcāti idaṃ vuttaṃ hoti. Ayañhi bojjhaṅgabhāvanamanuyutto bhikkhu yathā satisambojjhaṅgo kilesapariccāgavossaggatthaṃ nibbānapakkhandanavossaggatthañca paripaccati, yathā ca paripakko hoti, tathā naṃ bhāvetīti. Esa nayo sesabojjhaṅgesupi. Imasmimpi naye lokiyalokuttaramissakā bojjhaṅgā kathitāti.
所谓『放弃转变』，此在全部言说中，指向放弃为缘而转变，已然转变、成就、成熟者，乃至完善，此义则得宣。因是故，修习觉支之比库，依觉支中的念觉支，转向断尽烦恼之放弃，转向涅槃之放弃，乃至圆满成熟，然虽圆满成熟，仍不可不修。此理归纳，亦适用于诸余觉支。在此归纳中，论及世间世出两类觉支。
Suttantabhājanīyavaṇṇanā. · 经分别注释。
2. Abhidhammabhājanīyavaṇṇanā
第二章 阿毗达摩详解述
§472
472. Abhidhammabhājanīye sattapi bojjhaṅge ekato pucchitvā vissajjanassa ca pāṭiyekkaṃ pucchitvā vissajjanassa ca vasena dve nayā. Tesaṃ atthavaṇṇanā heṭṭhā vuttanayeneva veditabbā.
第四百七十二条 关于阿毗达摩所应讲述的七觉支，先一一提问，继而以两种归纳法有系统地询问及答复。其义理说明，应依下文所述的讲解而明了。
Upekkhāsambojjhaṅganiddese pana upekkhanavasena upekkhā. Upekkhanākāro upekkhanā. Upekkhitabbayutte samappavatte dhamme ikkhati, na codetīti upekkhā. Puggalaṃ upekkhāpetīti upekkhanā . Bojjhaṅgabhāvappattiyā lokiyaupekkhanāya adhikā upekkhanā ajjhupekkhanā. Abyāpārāpajjanena majjhattabhāvo majjhattatā. Sā pana cittassa, na sattassāti dīpetuṃ majjhattatā cittassāti vuttanti. Ayamettha anupubbapadavaṇṇanā.
就平等觉支的说明，平等是指平心平等。平等的形态是平等。于应被平等所对待、且刚萌起之法上努力，断无激发意欲，此即平等。谓令众生平等亦名平等。由觉支发生之，世间的平等觉支高于普通平等，此为究竟平等。由不偏不倚之聪明持守中道，此即中道之性。强调此处是分阶段逐步说明。
Nayā panettha gaṇetabbā – sattannampi hi bojjhaṅgānaṃ ekato pucchitvā vissajjane ekekamagge nayasahassaṃ nayasahassanti cattāri nayasahassāni vibhattāni. Pāṭiyekkaṃ pucchitvā vissajjane ekekabojjhaṅgavasena cattāri cattārīti satta catukkā aṭṭhavīsati. Tāni purimehi catūhi saddhiṃ dvattiṃsāti sabbānipi abhidhammabhājanīye dvattiṃsa nayasahassāni vibhattāni kusalāneva. Yasmā pana phalakkhaṇepi bojjhaṅgā labbhanti, kusalahetukāni ca sāmaññaphalāni, tasmā tesupi bojjhaṅgadassanatthaṃ kusalaniddesapubbaṅgamāya eva tantiyā vipākanayo āraddho. Sopi ekato pucchitvā vissajjanassa ca, pāṭiyekkaṃ pucchitvā vissajjanassa ca vasena duvidho hoti. Sesamettha heṭṭhā vuttanayeneva veditabbaṃ. Vipāke pana kusalato tiguṇā nayā kātabbāti.
此处应归纳多种总结法——因七觉支，单问一一觉支以求正解问答，多则千问千答，有四千问答章节。单问一觉支答时，四四成群，合共八十七组，较早之四组结合成三十二，阿毗达摩详解中共三十二千问答章节，俱系善法。因觉支具善标记及善缘，遂共分三种成熟转变引导修习，犹如结出正果。如此，单问一觉支求正解问答，及以同样方法，多问多答，复为二种。此余义依下文讲解理应明了。于果位则应从善根成熟角度，实行三重转变法。
Abhidhammabhājanīyavaṇṇanā. · 阿毗达摩分别注释。
3. Pañhāpucchakavaṇṇanā
第三章 问答说明
§482
482. Pañhāpucchake pāḷianusāreneva bojjhaṅgānaṃ kusalādibhāvo veditabbo. Ārammaṇattikesu pana sabbepete appamāṇaṃ nibbānaṃ ārabbha pavattito appamāṇārammaṇā eva, na maggārammaṇā. Sahajātahetuvasena panettha kusalā maggahetukā, vīriyaṃ vā vīmaṃsaṃ vā jeṭṭhakaṃ katvā maggabhāvanākāle maggādhipatino, chandacittajeṭṭhikāya maggabhāvanāya na vattabbā maggādhipatinoti, phalakālepi na vattabbā eva.
482. 在问题提问者中，应依巴利文依次认知觉支的善业等本质。凡有关缘取法中，广大无量的涅槃已开始而行的，正是无量的缘取法，而非道之缘取法。因自性缘故，此处善法为道之因。于精进或省察为首时，道之增长者为所尊，然基于贪欲的增长用于修习道则不宜称为道之尊主，果报显现时亦不应如此称呼。
Atītādīsu ekārammaṇabhāvenapi na vattabbā, nibbānassa pana bahiddhādhammattā bahiddhārammaṇā nāma hontīti. Evametasmiṃ pañhāpucchakepi nibbattitalokuttarāva bojjhaṅgā kathitā . Sammāsambuddhena hi suttantabhājanīyasseva paṭhamanayasmiṃ lokiyā, dutiyatatiyesu lokiyalokuttaramissakā bojjhaṅgā kathitā. Abhidhammabhājanīyassa pana catūsupi nayesu imasmiñca pañhāpucchake lokuttarāyevāti evamayaṃ bojjhaṅgavibhaṅgopi teparivaṭṭaṃ nīharitvāva bhājetvā dassitoti.
于过往诸法中，即便具一缘取性质，也不可称为道，而涅槃则因其自在本性为完全他缘取法。如此，在此问题提问章节中，所说的觉支属于出世间之觉支。正觉者于经文中作为教导世俗者之首途，第二、第三途则为世间与出世间兼具之觉支。对于阿毗达摩中所说的四种途径，如此问题提问章节中的觉支为纯粹出世间觉支。此觉支分法，类似之前章节一般，已被剖析并展示说明。
Sammohavinodaniyā vibhaṅgaṭṭhakathāya · 《除痴》分别注疏中
Bojjhaṅgavibhaṅgavaṇṇanā niṭṭhitā. · 觉支分别解释已毕。