12. Jhānavibhaṅgo · 12. 禅那分别复注
12. Jhānavibhaṅgo十二、禅那分别
1. Suttantabhājanīyaṃ
1. 经文部分。
Mātikāvaṇṇanā纲目注释
§508
508. Jhānassa pubbabhāgakaraṇīyasampadā pātimokkhasaṃvarādi. Asubhānussatiyo lokuttarajjhānāni ca ito bahiddhā natthīti sabbappakāra-ggahaṇaṃ karoti, suññā parappavādā samaṇebhīti (ma. ni. 1.139; a. ni. 4.241) vacanena samaṇabhāvakarapubbabhāgakaraṇīyasampadāsampannassapi abhāvaṃ dasseti. Sikkhāpadesu nāmakāyādivasena vuttesu vacanānatikkamavasena sikkhitabbesu, avītikkamanaviraticetanāsaṅkhātesu vā sikkhākoṭṭhāsesu paripūraṇavasena sikkhitabbesu sā sā bhikkhusikkhādikā sikkhāpadekadesabhūtā sikkhitabbāti āha ‘‘sikkhāpadesūti idamassa sikkhitabbadhammaparidīpana’’nti.
508. 禅定前段所应具备的功德，包括戒律守护等。诸如不净观念、出世间的高深禅定等，则不在此之列，故此处涵盖所有方面的守护。即使有前述禅定前段功德的具足者，若无戒律等法门的修习，亦不能显现此具足。戒律中以受戒、持名等形式记载的语句，则为令修习者避免过失，须完整依戒训习，该戒法等于比库戒等十戒，故称为“戒律章”，乃此处戒训之详尽明示也。
Santosādivasena itarītarasantosaṃ, tassa ca vaṇṇavāditaṃ, aladdhā ca aparitassanaṃ, laddhā ca agadhitaparibhoganti ete guṇe dasseti. Jhānabhāvanāya kārakoti paridīpanaṃ kārakabhāvaparidīpanaṃ. Araññantiādinā senāsanassa pabhedaṃ, appasaddantiādinā nirādīnavataṃ, paṭisallānasāruppanti ānisaṃsaṃ dīpetīti āha ‘‘senāsanappabhede…pe… paridīpana’’nti.
因由快乐等心相差异而生各种欢喜等心态，其美称和无满足的特点，获得后的不舍与回味等，显示诸此品质。该明示教法为禅定修持的助缘，亦即明示助缘的教法。森林等处的行脚修习，因营舍区分乃士兵营区分，由安静等因而离俗，具成独处的资具，故称“营舍分明……明示”之语。
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§509
509. Kammatthehi diṭṭhi-saddādīhi sāsanaṃ vuttanti ‘‘diṭṭhattā diṭṭhī’’tiādi vuttaṃ. Sabhāvaṭṭhenāti aviparītaṭṭhena. Sikkhiyamāno kāyādīni vineti, na aññathāti āha ‘‘sikkhitabbaṭṭhena vinayo’’ti, vinayo vā sikkhitabbāni sikkhāpadāni, khandhattayaṃ sikkhitabbanti vinayo viyāti vinayoti dasseti. Satthu anusāsanadānabhūtaṃ sikkhattayanti āha ‘‘anusiṭṭhidānavasenā’’ti.
509. 从修行对境、言语等方面说，教义对应“见即见”等说法，谓顺着性质原理的正断见解。修学者修持身心等戒律，不得违背，是曰“应修戒律”，戒律即戒律条文，亦即戒律章，戒者即戒律。师长授戒，此为后续的戒法修学，故称“承教于师”。
Sammādiṭṭhipaccayattāti sammādiṭṭhiyā paccayattā. Tisso hi sikkhā sikkhantassa sammādiṭṭhi paripūratīti. ‘‘Tasmātiha tvaṃ bhikkhu ādimeva visodhehi kusalesu dhammesu, ko cādi kusalānaṃ dhammānaṃ? Sīlañca suvisuddhaṃ diṭṭhi ca ujukā’’ti (saṃ. ni. 5.369) vacanato sammādiṭṭhipubbaṅgamaṃ sikkhattayaṃ. Etasmiñca atthadvaye phalakāraṇopacārehi sikkhattayaṃ ‘‘diṭṭhī’’ti vuttaṃ, kusaladhammehi vā attano ekadesabhūtehīti adhippāyo. Bhagavato vinayanakiriyattā vinayo sikkhattayaṃ, taṃ pana vinayanaṃ dhammeneva avisamasabhāvena, desanādhammena vā pavattaṃ, na daṇḍādināti ‘‘dhammavinayo’’ti vuttaṃ.
所谓以正见为条件，是以正见为根本条件。因修三学，正见成就完善。故世尊言：比库应先清净善法初心，谁是善法？戒清净，见正直，谓如是。此言出自论藏语，明示正见为三学最先之功德。于此二义基础、为护其果，戒学等被称“见”。正法中所具单一功德。世尊以律行导戒，彼此调和，方便传法讲经而无怒罚，谓此为“以法为律”之意。
Anavajjadhammatthanti paramānavajjanibbānatthaṃ, akuppacetovimuttiatthaṃ vā. Dhammesu abhiññeyyādīsu abhijānanādikāraṇaṃ sikkhattayanti taṃ ‘‘dhammavinayo’’ti vuttaṃ. ‘‘Imissā imasmi’’nti punappunaṃ vuccamānaṃ niyamakaraṇaṃ hoti, eva-saddalopo vā katoti adhippāyenāha ‘‘niyamo kato’’ti.
所谓无过失法，乃至于无过失涅槃之意，亦指无愤怒及心解脱之义。于种种法中，因所证悟与智慧根由而被修习，谓之“以法为律”。“此当彼，彼当此”为不断往复规律，且谓调御者为“依法制”，以此为原则而立。
§510
510.Bhikkhukoti anaññatthena ka-kārena padaṃ vaḍḍhitanti ‘‘bhikkhanadhammatāyā’’ti atthamāha. Bhikkhakoti pana pāṭhe bhikkhatīti bhikkhakoti attho. Jallikaṃ rajamissaṃ malaṃ, amissaṃ malameva. Bhinnapaṭadharoti nibbacanaṃ bhinnapaṭadhare bhikkhu-saddassa niruḷhattā vuttaṃ.
比库一词，释义无他义，唯指名词「乞士」称谓，故于此处称为「比库」。若从读音「比卡」转变至「比卡」，此即比库之义。所谓污秽、染污，如污泥、粪秽物。破碎衣服谓涅槃者，谓比库之称谓本于破碎衣服之粗劣取义。
Yassa bhāvetabbo pahātabbo ca odhi avasiṭṭho atthi, so odhiso, arahā pana tadabhāvā odhirahitoti ‘‘anodhiso kilesānaṃ pahānā bhikkhū’’ti vutto. Odhi-saddo vā ekadese niruḷhoti sabbamaggā sabbakilesā ca arahatā bhāvitā pahīnā ca ‘‘odhī’’ti na vuccanti. Pahānāti idañca nibbacanaṃ bhedanapariyāyavasena vuttanti veditabbaṃ.
所谓被修习与弃除的烦恼，指心中沉重的难以抛弃者，此谓污秽。彼被称为「污秽」，惟阿拉汉已经证断此秽之存在，即为无污秽故而称「无污秽」。此中「污秽」一词，虽于某处有污秽之义，但在所有路径中，即所有烦恼皆已被阿拉汉修持断灭，不复称为「污秽」。所谓「弃除」，意即涅槃，乃除断之义，属断灭摆脱之别名，须当了知。
Sekkhotiādinā bhikkhu-saddena vuccamānaṃ atthaṃ guṇavasena dasseti, heṭṭhā pana ‘‘samaññāya paṭiññāyā’’ti paññāyanavasena, ‘‘bhikkhatī’’tiādinā nibbacanavasena dassito.
「修习」等词，借由比库称谓显现其义；下文「以普通通约」意指智慧诠释，「比卡」指涅槃释义显露。
Sekkho bhikkhūti satta sekkhā kathitā, bhinnattā pāpakānaṃ…pe… bhikkhūti khīṇāsavova kathitoti idaṃ dvayaṃ ‘‘sekkhoti puthujjanakalyāṇakena saddhiṃ satta ariyā, bhinnattāti iminā pana cattāro phalaṭṭhā’’ti iminā dvayena na sameti, tadidaṃ nippariyāyadassanaṃ vuttanti veditabbaṃ. ‘‘Sesaṭṭhānesu puthujjanakalyāṇakādayo kathitā’’ti vuttaṃ, nanu paṭiññāya bhikkhusīlopi vuttoti? Vutto, na pana idhādhippeto sabbappakārajjhānanibbattakassa adhippetattā.
「修习的比库」谓七种修习，恶不共者等……谓比库即称为已断漏者，此谓二义：「修习」由凡夫善法共持七位圣人，「不共」以此表示四果之证果。此二义二而不合，乃显示其无别结局之义，须当体会。更言于余地，凡夫善法等有所述，然修习比库戒律，非此诸观念所主导之；此已超出其范畴。
Bhagavato vacanaṃ upasampadākammakaraṇassa kāraṇattā ṭhānaṃ, tadanurūpaṃ ṭhānārahaṃ, anūnañattianussāvanaṃ uppaṭipāṭiyā ca avuttanti attho.
释尊言说，谓得尼沙波多故之立场，应当依据此位所依之地，至少可反复诵习，勤修不失，故不废弃，需明此义。
§511
511.Nippariyāyato sīlaṃ samādānaviratiavītikkamanaviratibhāvatoti adhippāyo. Anabhijjhādīni sandhāya cetasikasīlassa pariyāyasīlatā vuttā. Nagaravaḍḍhakī vatthuvijjācariyoti vadanti. Catubbidho āhāro asitādīni, bhakkhitabbabhuñjitabbalehitabbacubitabbāni vā.
所谓悉得全备行持戒律，谓摄受戒律、戒除加行、渡脱及不放逸等法，此谓心得戒律之全面修行。由无贪等善心所有，谓心念持戒圆满，称为誓愿持戒。宛如城门守护者般护持戒律者之行为也。有四种食以示义：生食、熟食、得食、食中所取，此谓应食者及用食者之义。
Pātimokkhasaṃvarena upeto pihitindriyo hoti tiṇṇaṃ sucaritānaṃ indriyasaṃvarāhārattā, pātimokkhasaṃvaro vā indriyasaṃvarassa upanissayo hoti. Iti pātimokkhasaṃvarena pihitindriyo ‘‘pātimokkhasaṃvarasaṃvuto’’ti vutto. Iminā adhippāyena ‘‘saṃvuto’’ti etassa pihitindriyoti atthamāha. Pātimokkhena ca saṃvarena cāti idaṃ pātimokkhato aññaṃ sīlaṃ kāyikaavītikkamādiggahaṇena gahitanti iminā adhippāyena vuttanti daṭṭhabbaṃ. Dutiyo panattho dvinnampi ekatthataṃ sandhāya vutto.
以持戒束缚为依止，六根受约束。此乃三种善行的根本——根本约束及饮食受限。持戒束缚是六根约束的根据，故称为“持戒束缚者”。由此所说“受束缚”，即此根被约束。借此方法，持戒束缚者以守持持戒为手段，守护身行戒等戒律，故称为持戒。第二条路径指合二为一的看法。
§513
513.Sabbampidussīlyanti iminā abhijjhādayo ca gahitāti sandhāyāha ‘‘manasāpi ācarati eva, tasmā taṃ dassetu’’nti. Tatthāti kāyikavītikkamādivasena vuttesu anācāresu. Garubhaṇḍavissajjanamāpajjatīti thullaccayaṃ āpajjatīti attho.
众多恶劣行为由此约束住，诸如贪欲等由此被限制。所谓约束即心行持戒，故说“亦由心而行，故当明之”。此处指身体不善行为等不端行为。因放弃重担而生轻慢，意谓生起轻慢之心。
Aropimoti saṅghikabhūmiyaṃ uṭṭhito vutto. Phātikammanti garubhaṇḍantarabhūtaṃ kammaṃ. Daṇḍakammanti yathāvuttaṃ hatthakammamāha. Sināyanti etenāti sinānaṃ, cuṇṇādi.
“强加伤害”等谓共同体境地出现之业。切割行为属于破坏重担之业。施以杖打者称为杖打。其谓“伤害”，如擦伤、擦抹等轻微伤害。
Saccālīkena piyavādī ‘‘cāṭū’’ti vuccati, cāṭuṃ attānaṃ icchatīti cāṭukāmo, tassa bhāvo cāṭukamyatā. Muggasūpassa appavisanaṭṭhānaṃ nāma natthi sabbāhārehi aviruddhattāti adhippāyo. Paribhaṭati dhāreti, poseti vāti paribhaṭo, atha vā parivārabhūto bhaṭo sevako paribhaṭo.
正直善说者称之为“恶贼”，“恶贼”即欲坏己身者，意指心怀恶念。猎人陷阱皆无所依违，即诸用具并不相违背本质。所谓欺凌、维持、养护，欺凌为欺负，亦或作为护卫的仆役欺凌。
Bhaṇḍāgārikakammaṃ gihīnaṃ kariyamānaṃ vuttaṃ. Piṇḍatthaṃ paṭipiṇḍadānaṃ, piṇḍaṃ datvā paṭipiṇḍaggahaṇaṃ vā piṇḍapaṭipiṇḍaṃ. Saṅghabhogacetiyabhogānaṃ ayoniso vicāraṇaṃ saṅghuppādacetiyuppādapaṭṭhapanaṃ, attano santake viya paṭipajjananti keci.
庄园农夫所作业已述。乞食即觉得饱食之施，施食而获施取及反施，即乞食与还食。对僧团财物及建筑物的非理智使用，等同于自毁其身，以此论断。
§514
514. Gāvo caranti etthāti gocaro, gocaro viyāti gocaro, abhiṇhaṃ caritabbaṭṭhānaṃ. Gāvo vā cakkhādīni indriyāni, tehi caritabbaṭṭhānaṃ gocaro. Ayutto gocaro agocaroti tadañño yutto ‘‘gocaro’’ti vutto.
牛群行走，此谓牧场，牧场又谓放牧地，乃牛群必行之处。牛等诸根乃所行之处即境地。适合居住的处称作“境地”，不适合则谓之非境。此处称为境地。
Vā-saddo vidhunanatthopi hotīti katvā āha ‘‘viniddhutakibbisāni vā’’ti.
即使无声响也有辨别之用，故说『被移染的比库们』。
§515
515. Avarā pacchimā mattā etesanti oramattakāni. Saṃyamakaraṇīyānīti kāyavācāsaṃyamamattena kattabbapaṭikammāni, vikkhipitabbāni vā. ‘‘Puna na evaṃ karomī’’ti cittena saṃvaramattena, indriyasaṃvareneva vā karaṇīyāni saṃvarakaraṇīyāni. Divivihārajanapadavāsī divivihāravāsī. Manassa adhiṭṭhānameva adhiṭṭhānāvikammaṃ. Desanā idha ‘‘vuṭṭhānāvikamma’’nti adhippetā. Tattha ‘‘cittuppādakaraṇīyāni manasikārapaṭibaddhānī’’ti vacanato pātimokkhasaṃvaravisuddhatthaṃ anatikkamanīyāni anāpattigamanīyāni vajjāni vuttānīti ācariyassa adhippāyo. Catubbidhassāti attānuvādaparānuvādadaṇḍaduggatibhayassa.
第五百一十五条。后部次第称这些为边缘部分。所谓应当约束者，是指身语的约束，不应懈怠所当为的行为或应当分裂的行为。以心坚决不再为是不够的，真正必须以感官的约束严密实行。居于两层居所中之人称为两层住者。所谓心念的坚定就是心的义务行为。教诲中此处称为『起意行为』。所谓『由心生起之能为者，受心所制约之者』的说法，是为戒律清净、不犯过、不受责罚之旨，乃老师的教法。所谓四种者，含自译、译他、罚、恶趣之分别。
§516
516. ‘‘Idha bhikkhū’’ti bhikkhu eva adhippetoti sandhāya ‘‘sesasikkhā pana atthuddhāravasena sikkhā-saddassa atthadassanatthaṃ vuttā’’ti āha. Bhikkhuggahaṇaṃ pana aggaparisāmukhena sabbajjhānanibbattakānaṃ catunnampi parisānaṃ dassanatthaṃ kataṃ. Guṇato vā bhikkhu adhippetoti sabbāpi sikkhā idhādhippetāti daṭṭhabbā. Sabbena sikkhāsamādānenāti ettha yena samādānena sabbāpi sikkhā samādinnā honti, taṃ ekampi sabbasamādānakiccakarattā sabbasamādānaṃ nāma hoti, anekesu pana vattabbameva natthi. Sabbena sikkhitabbākārenāti avītikkamadesanāvuṭṭhānavattacaraṇādiākārena. Vītikkamanavasena sesassapi nissesatākaraṇaṃ sandhāya ‘‘bhinnassapī’’tiādimāha.
第一百五十六条。所谓『此处比库』，特指比库，意在说明『其余戒学具有自缘功用，以戒名展示目的而说』。比库众的聚合由多知者初引，旨在展示四众全体。出于特点亦称比库聚合，但此处比库聚合指全部戒戒汇集之意。所谓『以全部之戒受为意』，是指藉此受持，诸戒皆受，当作一整体之受持。因多样，这里未尽记之。所谓『须全受戒缘』，乃指不犯过、不废戒、断戒之行为所牵连。因不践踏所以别处亦称『虽异仍依止者』。
§519
519. Āvaraṇīyehi cittaparisodhanabhāvanā jāgariyānuyogoti katvā āha ‘‘bhāvana’’nti. Suppapariggāhakanti ‘‘suppapariggāhakaṃ nāma idaṃ ito pubbe ito parañca natthi, ayametassa paccayo’’tiādinā pariggāhakaṃ.
第一百九十九条。「应藏」指净心之修习，是谨醒精进之用。谓『修习』者。所谓完善依止者，即此因缘，无昔无今无未来，专为此现。
§520-521
520-521.Yuttoti ārambhamāno. Sātaccaṃ nepakkañca pavattayamāno jāgariyānuyogaṃ anuyutto hotīti sambandhaṃ dasseti.
两百至两百一条。谓「开始」。谓谅解不疑，勤勉不懈，精进贯注执持修习，说明此法关联。
§522
522.Lokiyāyapi…pe… āhāti idaṃ vipassanābhāvanāya satipaṭṭhānādayo ekasmiṃ ārammaṇe saha nappavattanti, pavattamānānipi indriyabalāni bojjhaṅgesveva antogadhāni honti. Pītisambojjhaṅgaggahaṇena hi tadupanissayabhūtaṃ saddhindriyaṃ saddhābalañca gahitameva hoti ‘‘saddhūpanisaṃ pāmojja’’nti (saṃ. ni. 2.23) vuttattā. Maggaṅgāni pañceva vipassanākkhaṇe pavattantīti imamatthaṃ sandhāya vuttanti daṭṭhabbaṃ.
两百二十二条。即使于世俗亦如是……说，此为观行修习之起点，与念处等合于一法境中而不违背。现起之时，感官之力乃入于觉支之内。如喜觉支摄受此信根与信力，有以为缘者曰『有信得欢喜』（记经2.23）。五种道支于观念起时皆已发生，依此义应了解、见闻。
§523
523. Samantato, sammā, samaṃ vā sātthakādipajānanaṃ sampajānaṃ, tadeva sampajaññaṃ. Tenāti satisampayuttattā eva uddese avuttāpi sati niddese ‘‘sato’’ti iminā vuttāti adhippāyo.
全面的、正当的、与经义相关的知觉觉知，称为那个觉知本身。因以正念相应，所以此处用“念”一词阐述此义，即是核心教导。
Sātthakānaṃ abhikkamādīnaṃ sampajānanaṃ sātthakasampajaññaṃ. Evaṃ sappāyasampajaññaṃ. Abhikkamādīsu pana bhikkhācāragocare aññatthāpi ca pavattesu avijahite kammaṭṭhānasaṅkhāte gocare sampajaññaṃ gocarasampajaññaṃ. Abhikkamādīsu asammuyhanameva sampajaññaṃ asammohasampajaññaṃ.
“与经义相关的逐一事物的觉知”，称为与经义相关的觉知。如此，所有善法的觉知亦是如此。但在比库戒律所涉的场所，对于其他事项的发生，若未出于疑惑且具体于业所对象的觉知，称为对境觉知。于戒律所涉场所，不迷惑者即是清明觉知。
Dvekathāti vacanakaraṇākaraṇakathā na kathitapubbā. Vacanaṃ karomi eva, tasmā subbacattā paṭivacanaṃ demīti attho.
“二义”指言辞的为作与不为作之义，先前未曾说明。言语即为行为，故意为可完全反语的含义。
Kammaṭṭhānasīsenevāti kammaṭṭhānaggeneva, kammaṭṭhānaṃ padhānaṃ katvā evāti attho. Tena ‘‘pattampi acetana’’ntiādinā vakkhamānaṃ kammaṭṭhānaṃ, yathāparihariyamānaṃ vā avijahitvāti dasseti. ‘‘Tasmā’’ti etassa ‘‘dhammakathā kathetabbāyevāti vadantī’’ti etena sambandho. Bhayeti paracakkādibhaye.
“如以业处为炭”，意谓作业地方为根本，遂作业为主要。因而用“既至无知觉”等词语形容业处，既可远离又不可轻忽。“故”即与“应说法”有关联云云。是由外轮等恐惧生起。
Avasesaṭṭhāneti yāguaggahitaṭṭhāne. Ṭhānacaṅkamanamevāti adhiṭṭhātabbiriyāpathavasena vuttaṃ, na bhojanādikāle avassaṃ kattabbanisajjāyapi paṭikkhepavasena.
“余处”即消灭业障之所。所谓“处之转移”，是以坚心禀持所住质地而言，并非指饮食时段该当断舍之时。
Thero dārucīriyo –
长老木染衣者——
‘‘Tasmātiha te, bāhiya, evaṃ sikkhitabbaṃ. Diṭṭhe diṭṭhamattaṃ bhavissati, sute mute viññāte. Yato kho te, bāhiya, diṭṭhe diṭṭhamattaṃ bhavissati, sute mute viññāte viññātamattaṃ bhavissati, tato tvaṃ, bāhiya, na tena, yato tvaṃ, bāhiya, na tena. Tato tvaṃ, bāhiya, na tattha, yato tvaṃ, bāhiya, na tattha. Tato tvaṃ, bāhiya, nevidha na huraṃ na ubhayamantarena. Esevanto dukkhassā’’ti (udā. 10) –
“由此，巴希亚，尔应如此修习。在见时仅应有所见，在闻时仅应有所闻。因为你，巴希亚，在见时仅有所见，在闻时仅有所闻及有所识，故而你，巴希亚，不依此故。你，巴希亚，不依彼处。你，巴希亚，不以两者相带乱。这是痛苦的。”如是教诲（见《优陀那经》第10品）
Ettakena arahattaṃ sacchākāsi.
由此，阿拉汉证得真实之境。
Khāṇuādipariharaṇatthaṃ, patiṭṭhitapādapariharaṇatthaṃ vā passena haraṇaṃ vītiharaṇanti vadanti. Yāva patiṭṭhitapādo, tāva āharaṇaṃ atiharaṇaṃ, tato paraṃ haraṇaṃ vītiharaṇanti ayaṃ vā etesaṃ viseso. Avīcinti nirantaraṃ.
所谓为了免除硬物等的侵扰，或避免立足点受到干扰，称为用眼睛谋取而非取走。只要有立足点，便是过度取用，超过后即称为取走，这是二者的分别。此乃无间无断之状态。
Paṭhamajavanepi…pe… na hotīti idaṃ pañcaviññāṇavīthiyaṃ itthipurisoti rajjanādīnaṃ abhāvaṃ sandhāya vuttaṃ. Tattha hi āvajjanavoṭṭhabbanānaṃ ayoniso āvajjanavoṭṭhabbanavasena iṭṭhe itthirūpādimhi lobho, aniṭṭhe ca paṭigho uppajjati. Manodvāre pana itthipurisoti rajjanādi hoti, tassa pañcadvārajavanaṃ mūlaṃ, yathāvuttaṃ vā sabbaṃ bhavaṅgādi. Evaṃ manodvārajavanassa mūlavasena mūlapariññā vuttā. Āgantukatāvakālikatā pana pañcadvārajavanasseva apubbatittaratāvasena. Maṇisappo sīhaḷadīpe vijjamānā ekā sappajātīti vadanti. Calananti kampanaṃ.
即便是初始的移动也不存在，此处所谓五识道断，则是指男人女人等缺乏淫欲等。因为对外品如味道嗅觉的无理迷恋为淫欲，厌恶无理激起对立，心门则有男人女人之分别、乃至其他感官障碍的根源。由此内心的障碍根深蒂固。外来的临时作用则如同五识障碍的长短不一。锡兰宝石中称有种族多样性。运动即是颤动摇晃。
Atiharatīti yāva mukhā āharati. Vītiharatīti tato yāva kucchi, tāva harati, kucchigataṃ vā passato harati. Allattañca anupāletīti vāyuādīhi ativisosanaṃ yathā na hoti, tathā pāleti. Ābhujatīti pariyesanajjhoharaṇajiṇṇājiṇṇatādiṃ āvajjeti, vijānātīti attho. Taṃtaṃvijānananipphādakoyeva hi payogo ‘‘sammāpayogo’’ti vuttoti. Atha vā ‘‘sammāpaṭipattimāgamma abbhantare attā nāma koci bhujanako natthī’’tiādinā vijānanaṃ ābhujanaṃ.
所谓过度取用，是指至口而取。所谓非取走，是指此后至肘部为止的取用，或取用肘部所及之物。若疏于护持，即被风等过度搅扰，如若不然则能护持。所谓难以承受，是指无用的挑唆、错解、陈旧磨损等，意即此。正如推动用尽之努力称为“正努力”。或者说“正行之道若入内则无取用者”。
Aṭṭhāneti manussāmanussapariggahite ayutte ṭhāne khettadevāyatanādike. Tumbato veḷunāḷiādiudakabhājanato. Tanti chaḍḍitaṃ udakaṃ.
所谓居止，是指人及人群所在的地点，如村落田地圣堂等。以盛满的竹管饮水为食。弦断，水亦随之散失。
Gateti gamaneti pubbe abhikkamapaṭikkamaggahaṇena gamanepi purato pacchato ca kāyassa atiharaṇaṃ vuttanti idha gamanameva gahitanti veditabbaṃ, vakkhamāno vā etesaṃ viseso.
过去和将来，依循先行和后行的路径，被称为身体前后通达的越过。此处应当知晓，行走正是在此之中完成，或是有人以此为特指而称。
Ettakenāti kammaṭṭhānaṃ avissajjetvā catunnaṃ iriyāpathānaṃ pavattanavacanamattena gocarasampajaññaṃ na pākaṭaṃ hotīti attho. Evaṃ pana sutte kammaṭṭhānaṃ avibhūtaṃ hotīti caṅkamanaṭṭhānanisajjāsu eva pavatte pariggaṇhantassa sutte pavattā apākaṭā hontīti attho.
此意谓不离开某一修习法门，虽以四种行路形式之一的转动言语出现，但不显明感知所在。又说如是经中修习法未被破坏，乃行走修习未废除，故于经中行走虽现行，然其行非显露不明。
Kāyādikiriyāmayattā āvajjanakiriyāsamuṭṭhitattā ca javanaṃ, sabbampi vā chadvārappavattaṃ kiriyāmayapavattaṃ nāma, dutiyajjhānaṃ vacīsaṅkhāravirahā ‘‘tuṇhībhāvo’’ti vuccati.
由身体起始行为微弱，至言语行为生起的寂静，乃第二禅离言行的称谓，彼时六尘诸境界均寂静，所谓行为之转动曰行为法转动。
§526
526.Upāsanaṭṭhānanti issāsānaṃ viya upāsanassa sikkhāyogakaraṇassa kammaṭṭhānaupāsanassa ṭhānanti attho. Tameva hi atthaṃ dassetuṃ ‘‘yogapatha’’nti āhāti. Sīsaṃ dhovatīti icchādāsabyā bhujissataṃ ñāpayati, micchāpaṭipannehi vā pakkhittaṃ ayasarajaṃ dhovati.
修心定所住处，犹如布施等修习之处，名为修习所处。此义为令示范，故称「禅定之道」。洗头者乃明示欲意侵染肩部，如同误入歧途者亦洗去铁锈。
§529
529.Vinayapariyāyena adinnādānapārājike āgataṃ. Suttantapariyāyena āraññakasikkhāpade ‘‘pañcadhanusatikaṃ pacchima’’nti āgataṃ āraññikaṃ bhikkhuṃ sandhāya. Na hi so vinayapariyāyike araññe vasanato ‘‘āraññako pantasenāsano’’ti sutte vuttoti.
律藏记载，于巴拉基（失戒）罪过中包含不取他物。经中则指森林出家修行中五种守护法的最后者，特指森林比库。实则律藏中无云森林中有「森林床榻」此语。
§530
530.‘‘Nitumba’’ntipi ‘‘nadīkuñja’’ntipi yaṃ vadanti, taṃ kandaranti apabbatapadesepi vidugganadīnivattanapadesaṃ kandaranti dasseti.
所谓「臀部」与「河林」是指臀部所在。此义示意山谷河流隐秘居处，也表现出处是隐密水流边境。
§531
531.Bhājetvā dassitanti etena bhājetabbataṃ ante niddesassa kāraṇaṃ dasseti.
531. 「由此分辨展示」者，是指通过此应当分辨展示的对象，最终显示所指示之因缘。
§533
533. Rahassa kiriyā rahassaṃ, taṃ arahati tassa yogganti rāhasseyyakaṃ. Vicittā hi taddhitāti. Rahasi vā sādhu rahassaṃ, tassa yoggaṃ rāhasseyyakaṃ.
533. 秘密行为谓秘密，故此为阿拉汉之秘事。其义为“已觉察故”，若秘密则为善，因秘密故，此为秘事之要。
§536
536.Paṇihitoti suṭṭhu ṭhapito.
536.『已安置』者，善加确立也。
§537
537.Pariggahitaniyyānanti pariggahitaniyyānasabhāvaṃ, kāyādīsu suṭṭhu pavattiyā niyyānasabhāvayuttanti attho. Kāyādipariggahaṇaṃ ñāṇaṃ vā pariggaho, taṃ-sampayuttatāya pariggahitaṃ niyyānabhūtaṃ upaṭṭhānaṃ katvāti attho.
537.“Pariggahitaniyyāna”即指已被安置妥善的所有现象的本性，意即此类现象在色等五蕴中，因顺流运行而具备现象本性。色等所摄受称为“智慧”或“摄持”，由此摄持而成现象，表示被妥善安置并成为逼近之法。
§542-543
542-543.Vikārappattiyāti cittassa vikārāpattibhāvenāti attho. Sabbasaṅgāhikavasenāti sattasaṅkhāragatasabbakodhasaṅgāhikavasena. Sabbasaṅgahaṇañca samucchedappahānassapi adhippetattā katanti veditabbaṃ.
542-543.『达到变异』者，即心达到变异之状态，此为其义。『以总摄一切之力』者，即以总摄一切属于七种行[Pali: saṅkhāra]中所有愤恨之力。又，总摄一切，乃因亦意图包含断除之舍断，故应知此乃如此成立。
§546
546.Idaṃsandhāyāti ‘‘dve dhammā’’ti sandhāya. Ekavacanena ‘‘thinamiddha’’nti uddisitvāpi niddese ‘‘santā’’ti vacanabhedo, bahuvacanaṃ katanti attho. Nirodhasantatāyāti vacanaṃ aṅgasantatāya, sabhāvasantatāya vā santatānivāraṇatthaṃ.
546.『缘此而言』者，即缘『二法』而言。虽以单数列举『昏沉睡眠』，然于解释中用『诸平静者』之复数，此为用词之别，意谓以复数表达。『以灭尽之相续』者，此语乃为相续支分之相续、或自性之相续，以遮止连续不断之义而说。
§550
550. Thinamiddhavikāravirahā tappaṭipakkhasaññā ālokasaññā nāma hoti. Teneva vuttaṃ ‘‘ayaṃ saññā ālokā hotī’’ti.
550. 由昏沉与嗜睡的转变分离而起，所谓心所对心境的缘觉，即所谓光的念相。对此亦有言：『此念相即为光』。
§553
553. ‘‘Vantattā muttattā’’tiādīni, ‘‘ālokā hotī’’tiādīni ca ‘‘cattattātiādīnī’’ti vuttāni. Ādi-saddena vā dvinnampi niddesapadāni saṅgahetvā tattha yāni yesaṃ vevacanāni, tāneva sandhāya ‘‘aññamaññavevacanānī’’ti vuttanti daṭṭhabbaṃ. Paṭimuñcatoti etena sārambhaṃ abhibhavaṃ dasseti. Nirāvaraṇā hutvā ābhujati sampajānātīti nirāvaraṇābhogā, taṃsabhāvattā vivaṭā.
553. 关于“迁移求乐”“解脱求乐”等语，以及“是光”等语和“五种”等开头的说法。以开头词二者集合为指示名词，随后以其余所表述的内容加以覆盖，故谓之“相互之间的涵盖”。此亦体现涵盖而非妄舍之义。涵盖即为无障碍，故称为澄明状态。
§556
556. ‘‘Vikālo nu kho, na nu kho’’ti anicchayatāya katavatthujjhācāramūlako vippaṭisāro vatthujjhācāro kāraṇavohārena vuttoti daṭṭhabbo.
556. 关于“是昏沉吗？不是昏沉吗？”等以不确定性为根本的反复追问，及其依据所作对治作用的解释，应予观察。
§562
562.Kilissantīti kilesentīti atthaṃ vadanti, sadarathabhāvena sayameva vā kilissanti. Na hi te uppajjamānā kilesarahitā uppajjantīti.
562. “肮脏”说与“污染”说同意其义，即指含有污秽的性质，且只是自身侵害自身。因实无这些烦恼状态本自完全无染然后才生起。
§564
564.Idheva ca vibhaṅge ‘‘upeto hotī’’tiādi tattha tattha vuttameva.
564. 此处于断别中，如“有染”说等各处皆依所说而述。
§588
588.Niddesavasenāti ‘‘tattha katamā upekkhā? Yā upekkhā’’tiādiniddesavasena. ‘‘Imāya upekkhāya upeto hotī’’tiādi paṭiniddesavasenāti vadanti. ‘‘Tattha katamā…pe… imāya upekkhāya upeto hotī’’ti etena puggalo niddiṭṭho hoti, ‘‘samupeto’’tiādinā paṭiniddiṭṭho. Yāva vā ‘‘samannāgato’’ti padaṃ, tāva niddiṭṭho, ‘‘tena vuccati upekkhako’’ti iminā paṭiniddiṭṭhoti tesaṃ vasena niddesapaṭiniddesā yojetabbā. Pakārenāti upekkhāya ‘‘upekkhanā’’tiādidhammappakārena ‘‘upeto samupeto’’tiādipuggalappakārena ca upekkhakasaddassa atthaṃ ṭhapento paṭṭhapenti. ‘‘Upekkhā’’ti etassa atthassa ‘‘upekkhanā’’ti kāraṇaṃ. Upekkhanāvasena hi upekkhāti. Tathā ‘‘upeto samupeto’’ti etesaṃ ‘‘upāgato samupāgato’’ti kāraṇanti evaṃ dhammapuggalavasena tassa tassatthassa kāraṇaṃ dassentā vivaranti, ‘‘upekkhako’’ti imasseva vā atthassa ‘‘imāya upekkhāya upeto hotī’’tiādinā kāraṇaṃ dassentā. ‘‘Upekkhanā ajjhupekkhanā samupeto’’tiādinā byañjanānaṃ vibhāgaṃ dassentā vibhajanti. Upekkhaka-saddantogadhāya vā upekkhāya tasseva ca upekkhaka-saddassa visuṃ atthavacanaṃ ‘‘yā upekkhā upekkhanā’’tiādinā, ‘‘imāya upekkhāya upeto hotī’’tiādinā ca byañjanavibhāgo. Sabbathā aññātatā nikujjhitabhāvo, kenaci pakārena viññātepi niravasesaparicchindanābhāvo gambhīrabhāvo.
588. ‘‘以指示之说谓：‘那是什么舍心？是何舍心？’等。又以应指说谓：‘得于此舍心’等。由此决定该人，谓即‘一同得’等而加否定指示。迄至 ‘具足’字为止，则判定完成。谓‘舍心者’即本指示义与应指义合用。本质上是以舍之行为为所缘因，以舍心和一同得舍心为所缘因，借由由舍生舍名的具体示说。舍名实体内涵常有不同，因语词境变化而左右判断，表露深厚层面。
§602
602.Uparibhūmippattiyāti idaṃ ‘‘rūpasaññānaṃ samatikkamā’’ti ettheva yojetabbaṃ. Viññāṇañcāyatanādīnipi vā ākāsānañcāyatanādīnaṃ uparibhūmiyoti sabbatthāpi na na yujjati.
602. 所谓“上地生”是指此句中“越过色、想、识”的意义。在此处所说的识和六处等，以及空间处等被称为上地，但无论在何处均不可相互混用。
§610
610. Viññāṇañcāyatananiddese ‘‘anantaṃ viññāṇanti taṃyeva ākāsaṃ viññāṇena phuṭaṃ manasi karoti anantaṃ pharati, tena vuccati anantaṃ viññāṇa’’nti ettha viññāṇenāti etaṃ upayogatthe karaṇavacanaṃ, taṃyeva ākāsaṃ phuṭaṃ viññāṇaṃ manasi karotīti kira aṭṭhakathāyaṃ vuttaṃ. Ayaṃ vā etassa attho – taṃyeva ākāsaṃ phuṭaṃ viññāṇaṃ viññāṇañcāyatanaviññāṇena manasi karotīti. Ayaṃ panattho yutto – taṃyeva ākāsaṃ viññāṇena phuṭaṃ tena gahitākāraṃ manasi karoti, evaṃ taṃ viññāṇaṃ anantaṃ pharatīti. Yañhi ākāsaṃ paṭhamāruppasamaṅgī viññāṇena anantaṃ pharati, taṃ pharaṇākārasahitameva viññāṇaṃ manasikaronto dutiyāruppasamaṅgī anantaṃ pharatīti vuccatīti.
610. 关于识及六识处的说明中，说“无限的识者，乃是心中以识触及空间而感知无限，无限由此生起”，此处“识”是为方便说明而设的动作词，意谓识于心中感知触及的空间。此说法意指：在六识处中的识于心中感知被触及的空间。或者说：此处“识”指的是心中感知被触及空间的识，感知该空间时心中生起受持形象，由此无限发散，因此称其为“无限识”。初识或第一无色禅对应的识通过此识无限发散，而第二无色禅对应的识随同该发散识互相关应，因此称为无限发散。
§615
615.Taṃyeva viññāṇaṃ abhāvetīti yaṃ pubbe ‘‘anantaṃ viññāṇa’’nti manasi kataṃ, taṃyevāti attho. Tasseva hi ārammaṇabhūtaṃ paṭhamena viya rūpanimittaṃ tatiyenāruppena abhāvetīti.
615. 所谓“灭尽识”，即之前所说的“无限识”心中所观之意。其意为以三空无色禅的空不生起色相，故谓识为灭尽，不再起所缘表象。
Niddesavaṇṇanā niṭṭhitā. · 详解注释完毕。
Suttantabhājanīyavaṇṇanā niṭṭhitā. · 经教分别注释完毕。
2. Abhidhammabhājanīyavaṇṇanā
二、阿毗达摩的论述说明
§623
623. Abhidhammabhājanīye pañcakanayadassane ‘‘pañca jhānānī’’ti ca, ‘‘tattha katamaṃ paṭhamaṃ jhāna’’nti ca ādinā uddhaṭaṃ. Uddhaṭānaṃyeva catunnaṃ paṭhamatatiyacatutthapañcamajjhānānaṃ dassanato, dutiyasseva visesadassanato ca.
623. 阿毗达摩论述中所显示的五禅支称为“五禅”，开始即问“第一禅为何”，这里指的是四禅以及中禅和五禅。第二禅是特别的体现。
Abhidhammabhājanīyavaṇṇanā niṭṭhitā. · 阿毗达摩分门解说注释已毕。
3. Pañhapucchakavaṇṇanā
三、问答写照的说明
§640
640.Lokuttarāpanetthāti etesu tīsujhānesu ‘‘lokuttarā siyā appamāṇārammaṇā’’ti evaṃ koṭṭhāsikā pana maggakāle, phalakāle vā lokuttarabhūtā evāti adhippāyo. Paricchinnākāsakasiṇālokakasiṇānāpānabrahmavihāracatutthāni sabbatthapādakacatutthe saṅgahitānīti daṭṭhabbāni.
所谓超世间境界者，是指在这三种超觉智慧中，“超世间者，具无限庄严”的说法。又于禅定时、果报时，这些超世间之境界为主宰。经过切断空界禅、光界禅、无边风禅及第四禅天的梵行之游、遍行四处的足迹，可见其一切所在之处。
Buddhapaccekabuddhakhīṇāsavā maggaṃ bhāvayiṃsu, phalaṃ sacchikariṃsūti, bhāvessanti sacchikarissantīti ca heṭṭhimamaggaphalānaṃ vasena vuttanti veditabbaṃ. Kusalato terasasu hi catutthesu ayaṃ kathā pavattā, na ca kusalacatutthena arahattamaggaphalāni daṭṭhuṃ sakkoti.
觉者、辟支佛及断除烦恼者的发展正道，成就真实果报，谓之正觉将成。然此所谓下位道果，据说是尚未达到阿拉汉道果报者所成之道果。善根成熟者的三阶四境之说，实则不含有善根成熟时必获阿拉汉道果之义。
‘‘Kiriyato terasanna’’nti ettha lokuttaracatutthaṃ kiriyaṃ natthīti ‘‘dvādasanna’’nti vattabbaṃ, kusalato vā terasasu sekkhaphalacatutthaṃ antogadhaṃ katvā ‘‘kiriyato terasanna’’nti asekkhacatutthena saha vadatīti veditabbaṃ. Sabbatthapādakañcettha khīṇāsavānaṃ yāni abhiññādīni santi, tesaṃ sabbesaṃ pādakattā sabbatthapādakanti daṭṭhabbaṃ. Na hi tesaṃ vaṭṭaṃ atthīti. Paricchannākāsakasiṇacatutthādīni viya vā navattabbatāya sabbatthapādakasamānattā sabbatthapādakatā daṭṭhabbā.
“已成行者三阶”者，意谓此处无所谓超世间第四境因行为；而说为“十二阶”，当知是指善根成熟时的内藏果第四境，及非成熟第四境同说。于此足迹者，凡断尽烦恼者所证的诸神通，皆因遍行四方足迹而称遍行四足迹。其轮回非实有故，足迹与切断空界禅等诸第四禅诸境，虽不完全相同，但皆等同遍行足迹所显示。
Manosaṅkhārā nāma saññāvedanā, cattāropi vā khandhā. Nimittaṃ ārabbhāti ettha ‘‘nimittaṃ nibbānañcā’’ti vattabbaṃ.
名为心行者，是指分别觉受，此即五蕴之一。此处说“相即涅槃”，意思在此说法。
‘‘Ajjhatto dhammo ajjhattassa dhammassa ārammaṇapaccayena paccayo’’ti (paṭṭhā. 2.20.28) ettha ‘‘ajjhattā khandhā iddhividhañāṇassa pubbenivāsānussatiñāṇassa yathākammūpagañāṇassa anāgataṃsañāṇassa āvajjanāya ārammaṇapaccayena paccayo’’ti vuttattā na cetopariyañāṇaṃ viya yathākammūpagañāṇaṃ parasantānagatameva jānāti, sasantānagatampi pana apākaṭaṃ rūpaṃ dibbacakkhu viya apākaṭaṃ kammaṃ vibhāveti. Tenāha ‘‘attano kammajānanakāle’’ti.
“内法乃内法因所依。”此句经文中曾说：“内法五蕴，是意根神通自在、前世忆知、业力潜行、未来知之因缘。”由此而知，此非后世智慧所能知，而只是依业势所生的现前脑中知识。虽知未来，也未了露其形，如天眼所见不可现形，业力亦复如是。因此说“于自身于业生时”。
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