12. Jhānavibhaṅgo
12. Jhānavibhaṅgo12. 禅那分别
1. Suttantabhājanīyaṃ
一、经文所依释义
Mātikāvaṇṇanā论母注释
§508
508.Pātimokkhasaṃvarādīti ādi-saddena indriyesu guttadvāratā, bhojane mattaññutā, satisampajaññaṃ, jāgariyānuyogoti evamādike saṅgaṇhāti. Asubhānussatiyoti asubhajhānāni, anussatijhānāni ca. Sati samaṇabhāvakarapubbabhāgakaraṇīyasampattiyaṃ samaṇabhāvopi siddhoyeva hotīti āha ‘‘suññā…pe… dassetī’’ti. Kāraṇe hi siddhe phalampi siddhameva hotīti. Sikkhāpadānaṃ sarūpaṃ, sikkhitabbākāraṃ, saṅkhepato vibhāgañca dassetuṃ ‘‘sikkhāpadesū’’tiādi vuttaṃ. Tattha nāmakāyādivasenāti nāmakāyapadakāyabyañjanakāyavasena vuttesu. Iminā sikkhāpadānaṃ sikkhāya adhigamūpāyabhūtapaññattisabhāvataṃ dasseti. Tesu sikkhitabbākāro satthuāṇānatikkamoyevāti āha ‘‘vaca…pe… tabbesū’’ti. Sikkhākoṭṭhāsesūti vuttappabhedesu adhisīlasikkhābhāgesu. Tesu samādānameva sikkhitabbākāroti vuttaṃ ‘‘paripūraṇavasena sikkhitabbesū’’ti. Sikkhāpadekadesabhūtāti sikkhāpadasamudāyassa avayavabhūtā. Bhikkhusikkhā hi idhādhippetā ‘‘idha bhikkhū’’ti vuttattā. Tathā hi vakkhati ‘‘sesasikkhā pana atthuddhāravasena sikkhāsaddassa atthadassanatthaṃ vuttā’’ti (vibha. aṭṭha. 516).
508.所谓「戒律守护」从起首言辞讲起，是指对根识诸根的守护紧闭，饮食节制，具备正念正智，警觉不懈等，诸如此类而成其总括。所谓「不善念观」者，是指不善禅那、不善回忆禅那。正念为修行沙门人本性以前的先导修习，其功成之时，沙门本性亦得成就，故有言『虚空……等，现显』。因缘既成，则果位亦随功成。戒律之形态即受戒者应守之形，略述分类，现于「戒律中」等语。此中「名称」「身体」等，是指名称、身体、字音等综合体之身相。此戒是戒习得缘起智慧之体现。所应学之形，谓如师说戒之次第而渐进，故称言「语……中，必当存持」。戒律小结，亦含于道德戒部分。戒之所摄，谓应心无误、全面具足而修持。戒律为一集体之组成部分。比库戒乃此处所说，言「此处，比库……」所摄。又言「余戒则为戒语之意涵显示而说」。（律部第八卷第516页）
Mātikāvaṇṇanā niṭṭhitā. · 论母注释已毕。
Niddesavaṇṇanā解说注释
§509
509.Diṭṭhattāti sayambhūñāṇena sacchikatattā. Khantiādīsupi eseva nayo. Sayambhūñāṇena sacchikaraṇavaseneva hi bhagavato khamanaruccanādayo, na aññesaṃ viya anussavākāraparivitakkādimukhena. Aviparītaṭṭho ekantaniyyānaṭṭhena veditabbo. Sikkhiyamānoti sikkhāya paṭipajjiyamāno . Sikkhitabbāni sikkhāpadānīti sikkhāpadapāḷiṃ vadati. Khandhattayanti sīlādikkhandhattayaṃ. ‘‘Sabbapāpassa…pe… buddhāna sāsana’’nti (dha. pa. 183; dī. ni. 1.90; netti. 30) vacanato āha ‘‘anusāsanadānabhūtaṃ sikkhattaya’’nti.
509.所谓「见已」，即以自证之智慧真切证明。忍耐等也是此理。唯有以自证智慧证实，诸佛及魔障等不可他物比拟之记忆念诵与思惟所及者。应以无反对状态、断除差别之专业观察而知。所谓受学者，指以戒为修习途径者。应修戒律者，以戒律部分称之。所谓五蕴，是指由戒等组成之五蕴。『诸恶皆除，是诸佛教令』（法句183；长部尼柯耶1.90；涅槃法门净文本第30），说是「给予宣说训诫之戒律」。
Sammādiṭṭhiyā paccayattāti maggasammādiṭṭhiyā ekantahetubhāvato. Ettha ca sammādiṭṭhīti kammassakatāsammādiṭṭhi, kammapathasammādiṭṭhi ca. Phalakāraṇopacārehīti phalūpacārena sammādiṭṭhipaccayattā, kāraṇūpacārena sammādiṭṭhipubbaṅgamattā. Kusaladhammehi attano ekadesabhūtehīti sammādiṭṭhidhamme sandhāyāha. Kusalapaññāviññāṇānaṃ vā pajānanavijānanavasena dassanaṃ diṭṭhīti. Tena avayavadhammena samudāyassa upacaritataṃ dasseti. Vinayanakiriyattāti desanābhūtaṃ sikkhattayamāha. Dhammenāti dhammato anapetena. Avisamasabhāvenāti avisamena sabhāvena, samenāti attho.
所谓「以正见为因缘」，是指以正道正见为绝对因缘。正见者，即对业报及其流转路径之正确见解。谓果缘因并进，前因后果关系，谓以善法作为己有之单一存在，谓以智慧识等觉知为见。由分部明示生起之缘起法。谓律行之功，对正法之修习以教诲为内容。谓法义相续不间断。谓非随意而立言语之集会，意即共法。
§510
510.Anaññatthenāti garahādiaññattharahitena sakatthena. Bhinnapaṭadhareti bhikkhusāruppavasena pañcakhaṇḍādinā chedena chinnacīvaradhare.
510.所谓「非异取」，是指无异于教义者，依其所当具备之意，而无异义而成。所谓「别穿衣」，指比库相似者，因秉持五戒等由切割衣布所得之碎片制成破旧衣物。
Bhedanapariyāyavasena vuttaṃ, tasmā kilesānaṃ pahānā kilesānaṃ bhedā bhikkhūti vuttaṃ hoti.
以「破坏及其变易说」，为释义。故「烦恼之断者，谓烦恼之破坏」，谓此即比库之义。
Guṇavasenāti sekkhadhammādiguṇānaṃ vasena. Tena bhāvatthato bhikkhusaddo dassito hoti.
『Guṇavasena』者，谓诸念修习善法诸品类之力。由彼力量所感，故比库名号所显现。
Idaṃ dvayanti ‘‘ettha cā’’tiādinā parato saṅgahadassanavasena vuttaṃ ‘‘sekkho’’tiādikaṃ vacanadvayaṃ. Imināti ‘‘sekkho bhikkhu bhinnattā pāpakāna’’nti padānaṃ atthadassanena. Na sameti sekkhaasekkhaputhujjanāsekkhadīpanato. Tadidanti paṭhamadvayaṃ. Nippariyāyadassanaṃ ariyānaṃ , asekkhānaṃyeva ca sekkhabhinnakilesabhāvadīpanato. Vuttoti paṭiññāvacanaṃ, saccaṃ vuttoti attho. Na pana idhādhippeto atthuddhāravasena dassitattā.
此说『dvayanti ‘‘ettha cā’’ti』等二语，为后代以聚合说示教义，谓『sekkho』等词组为二语。『Imināti』之意为『sekkho比库者，谓恶断别』，此由词义显现。非谓学习者与未学习者及凡夫共混于学习明灯。此即所谓第一二语。此为圣者果断示现，也显露未学者之学习差别烦恼性质。『Vuttoti』者谓教诫语，意即真实宣说。非义随便凭借解释而示。
Bhagavato vacananti upasampadākammavācamāha. Tadanurūpanti tadanucchavikaṃ, yathāvuttanti attho. Parisāvatthusīmāsampattiyo ‘‘samaggena saṅghena akuppenā’’ti (vibha. 510) iminā pakāsitāti ‘‘ṭhānāraha’’nti padassa ‘‘anūna…pe… avutta’’nti ettakameva atthamāha.
『世尊之言』者，谓达上甘马语也。『与彼相应』者，意为与彼相称、如前所说也。关于界的成就，即『资具聚集之界』——和合僧团、不可动摇』（律分别 510）此语已明示，故『适宜之处』一语，唯说『不缺……乃至……未说』此等义而已。
§511
511.Avītikkamanaviratibhāvatoti avītikkamasamādānabhūtā viratīti katvā vārittasīlaṃ patvā virati eva padhānanti cetanāsīlassapi pariyāyatā vuttā. ‘‘Nagaravaḍḍhakī vatthuvijjācariyo’’ti idaṃ idhādhippetanagaravaḍḍhakīdassanaṃ. Vatthuvijjā, pāsādavijjāti duvidhā hi vaḍḍhakīvijjā. Lehitabbanti sāyitabbaṃ. Cubitabbanti pātabbaṃ.
『不超越止持戒之离心状态』者，谓以不逾越而受持之离为体，得止持戒，以离为主——如此亦说明思愿戒亦有此含义。『城市建筑师为地基专家』，此处意在显示所指之城市建筑师。地基知识与楼阁知识，乃建筑师之学问的两类。『应舔者』谓应尝者。『应饮者』谓应喝者。
Indriyasaṃvarāhārattāti indriyasaṃvarahetukattā. Pātimokkhasīlaṃ sikkhāpadasīlaṃ na pakatisīlādikena gayhatīti āha ‘‘pātimokkhato aññaṃ sīlaṃ kāyikaavītikkamādiggahaṇena gahita’’nti. Taṃ pana pātimokkhasīlena na saṅgayhatīti na sakkā vattuṃ, kāyikavācasikasaṃvarassa tabbinimuttassa abhāvatoti dassento ‘‘iminā adhippāyena vutta’’nti āha.
『以根律仪为因』者，谓以根律仪为缘故也。巴帝摩卡戒即学处戒，不可以自然戒等摄取——故说『巴帝摩卡以外之戒，以身体超越等之摄取而被摄入』。然而不可说彼不被巴帝摩卡戒所摄，因为身语律仪不能离彼而独存——为显示此义，故说『依此意趣而说』。
Tattha pātimokkhasaddassa evaṃ attho veditabbo – kilesānaṃ balavabhāvato, pāpakiriyāya sukarabhāvato, puññakiriyāya ca dukkarabhāvato bahukkhattuṃ apāyesu patanasīloti pātī, puthujjano, aniccatāya vā bhavādīsu kammavegakkhitto ghaṭiyantaṃ viya anavaṭṭhānena paribbhamanato gamanasīloti pātī, maraṇavasena vā tamhi tamhi sattanikāye attabhāvassa pātanasīloti pātī, sattasantāno, cittameva vā. Taṃ pātinaṃ saṃsāradukkhato mokkhetīti pātimokkhaṃ. Cittassa hi vimokkhena sattopi ‘‘vimutto’’ti vuccati. Vuttañhi ‘‘cittavodānā visujjhantī’’ti (saṃ. ni. 3.100), ‘‘anupādāya āsavehi cittaṃ vimutta’’nti (mahāva. 28) ca. Atha vā avijjādinā hetunā saṃsāre patati gacchati pavattatīti pātī. ‘‘Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarata’’nti (saṃ. ni. 2.124; 3.99; 5.520; kathā. 75) hi vuttaṃ. Tassa pātino sattassa taṇhādisaṃkilesattayato mokkho etenāti pātimokkhaṃ. ‘‘Kaṇṭhekāḷo’’tiādīnaṃ viya tassa samāsasiddhi veditabbā.
于此谓戒律名义理智，须了知：因烦恼之势力强，因恶业难修，因善业难成，故多堕染污。谓敌，凡夫，以无常，生死等业速流，绕转流转如炽陶器，故谓敌。或曰，生死因缘业速疾流转，即谓生死痛苦。于心之解脱，众生亦谓得解脱。经教明说『心之解脱，污染去除』，以无执着，心从烦恼得解脱。又云，因无明等因，转生轮回而流转。说『存有无明众生皆随欲烦恼缠绕流转』等文。其因即心中欲等烦恼束缚，故得此戒名为解脱之戒。谓戒名如『苦难之时』等意皆应了知。
Atha vā pāteti vinipāteti dukkheti pāti, cittaṃ. Vuttañhi ‘‘cittena nīyati loko, cittena parikassatī’’ti (saṃ. ni. 1.62). Tassa pātino mokkho etenāti pātimokkhaṃ. Patati vā etena apāyadukkhe vā saṃsāradukkhe vāti pātī, taṇhādisaṃkileso. Vuttañhi ‘‘taṇhā janeti purisaṃ (saṃ. ni. 1.55-57), taṇhādutiyo puriso’’ti (itivu. 15; mahāni. 191; cūḷani. pārāyanānugītigāthā niddesa 107) ca ādi. Tato mokkhoti pātimokkhaṃ.
或者说，「堕落」或「陷入苦难」是指心的堕落。经中说过『世间因心而转，世间因心而转动』（律藏1.62）。这里的「堕落」就是解脱的相对，也就是说，堕落与清净解脱相对。堕落或陷入苦难生死轮回就是所谓的「止」——渴爱等烦恼缠结。经中说『渴爱使人堕落（律藏1.55-57），渴爱是第二个“落”者』（《往昔五百比库传》第15章、大律藏191卷、《小律藏》涅槃类词曲解释107章）等。由此产生了解脱，也就是所谓「止戒学戒」或「止戒」的意思。
Atha vā patati etthāti pātīni, cha ajjhattikabāhirāni āyatanāni. Vuttañhi ‘‘chasu loko samuppanno, chasu kubbati santhava’’nti (saṃ. ni. 1.70; su. ni. 171). Tato chaajjhattikabāhirāyatanasaṅkhātato pātito mokkhoti pātimokkhaṃ.
或者说，所谓“止”就是六根六尘，即内外六处。经中说过『六根界起，六根界坏』（律藏1.70、小律藏171）。由内外六处相缘集聚，称为“止”，此“止”即是解脱，称为“止戒”，亦即止戒学戒。
Atha vā pāto vinipāto assa atthīti pātī, saṃsāro, tato mokkhoti pātimokkhaṃ.
或者说，“止”就是解脱／生死轮回的堕落。于是，解脱就是止戒学戒。
Atha vā sabbalokādhipatibhāvato dhammissaro bhagavā ‘‘patī’’ti vuccati, muccati etenāti mokkho, patino mokkho tena paññattattāti patimokkho, patimokkho eva pātimokkhaṃ. Sabbaguṇānaṃ vā mūlabhāvato uttamaṭṭhena pati ca so yathāvuttenatthena mokkho cāti patimokkho, patimokkho eva pātimokkhaṃ. Tathā hi vuttaṃ ‘‘pātimokkhanti mukhametaṃ pamukhameta’’nti (mahāva. 135) vitthāro.
或者说，作为一切世间的主宰，圣者世尊被称为“止”，意指其能解脱，解脱即是止戒学戒。止戒学戒因其有别于其他，故称为止戒学戒，其本质即是止戒。作为一切功德的根本所在与最高者，“止”是以正当缘由得以彻底解脱的名称，称为止戒学戒，其本质依旧是止戒。正如经典中言『止戒即是此门，此门即是大门』（《大毗婆沙论》135经）——这是详细解释。
Atha vā pa-iti pakāre, atīti accantatthe nipāto, tasmā pakārehi accantaṃ mokkhetīti pātimokkhaṃ. Idañhi sīlaṃ sayaṃ tadaṅgavasena, samādhisahitaṃ paññāsahitañca vikkhambhanavasena samucchedavasena ca accantaṃ mokkheti mocetīti pātimokkhaṃ. Pati pati mokkhoti vā patimokkho, tamhā tamhā vītikkamadosato paccekaṃ mokkhoti attho, patimokkhoyeva pātimokkhaṃ. Mokkho vā nibbānaṃ, tassa mokkhassa paṭibimbabhūtoti patimokkhaṃ. Sīlasaṃvaro hi nibbedhabhāgiyo sūriyassa aruṇuggamanaṃ viya nibbānassa udayabhūto tappaṭibhāgo viya hoti yathārahaṃ kilesanibbāpanatoti patimokkhaṃ, patimokkhaṃyeva pātimokkhaṃ.
或者说，“止”是以字尾“pa-”的用法而成，表示完全彻底。由此“止”表示彻底的解脱。此时，戒律由三十五支组成，伴有禅定及智慧的调伏，通过截断烦恼达到完全的解脱，即为解脱。止戒学戒是由一次次离越五戒污点而分别获得的解脱，止戒学戒即此彻底解脱的意思。解脱即涅槃，涅槃是解脱的真实反映，因此止戒学戒即解脱。戒律的制伏就如火之防护，涅槃之升起亦如初升之日，是烦恼断灭的直接表现，这就是止戒学戒，止戒学戒即解脱。
Atha vā mokkhaṃ pati vattati, mokkhābhimukhanti vā patimokkhaṃ, patimokkhaṃyeva pātimokkhanti. Idampi pātimokkhasaddassa mukhamattadassanameva. Sabbākaārena pana jinapātimokkho bhagavāva anavajjapatimokkhaṃ pātimokkhaṃ saṃvaṇṇeyya.
或者说，涅槃回归到止戒学戒，止戒学戒就是涅槃，止戒学戒即是止戒之名，是止戒之名称的核心。由于各种原因，圣者世尊称其为不坏的止戒学戒。
§513
513. Garubhaṇḍavissajjanakaraṇabhūtaṃ etassa atthīti garubhaṇḍavissajjanaṃ. Garubhaṇḍantarabhūtaṃ thāvarādi. Ūnakaṃ na vaṭṭatīti phātikammaṃ vuttaṃ. Atirekagghanakaṃ, tadagghanakameva vā vaṭṭatīti. Yathāvuttanti pokkharaṇito paṃsuuddharaṇādithāvarakammaṃ.
513.『具有压紧沉重作用的事物』意义，为此称为压紧沉重（garubhaṇḍavissajjana）。所谓处于压紧沉重之间的，是指固定不动等。所谓无法滑动的，称为断裂作用。至于过分紧密之物，则是紧密物本身。依前所说，如池塘中清除泥沙的固定作业。
Dhāreti, poseti vā paresaṃ dārake.
持有、抚养或滋养他人之子。
Gihīnaṃ kariyamānaṃ vuttaṃ, na saṅghassa, gaṇassa vāti attho. Piṇḍapaṭipiṇḍanti uttarapadalopaṃ, purimapade uttarapadalopañca katvā niddesoti āha ‘‘piṇḍattha’’ntiādi. Ayoniso vicāraṇaṃ ayāthāvapaṭipatti.
此指家人所为之事，不为僧团或群体所为。所谓供养食物，是指把食物送至后脚残存处，或先脚与后脚残存处合计，称为“食物缘由”等。不合宜的思维与错误行为。
§514
514. Gacchanti yathāsakaṃ visaye pavattantīti gāvo, cakkhādīni indriyāni.
514. 按各自情况前往所取之地，谓牛等，亦指眼等根与感官。
Vidhunanaṃ papphoṭanaṃ, pavāhananti attho.
破坏、裂开、吹送等义。
§515
515. Yathā karaṇattho karaṇīyasaddo, evaṃ vikiraṇatthopi hotīti āha ‘‘vikkhipitabbānī’’ti, viddhaṃsitabbānīti attho. Saṃyamanīyāni vā saṃyamakaraṇīyāni, ‘‘na puna evaṃ karomī’’ti attano dahanaṃ manasā adhiṭṭhānaṃ saṃyamanaṃ, saṃyamanakaraṇīyāni saṃvarakaraṇīyānīti cittamattāyattā eva saṃyamasaṃvarā ācariyena adhippetāti āha ‘‘anāpattigamanīyānī’’ti . Antevāsikatthero pana desanāpi cittuppādamanasikārehi vinā na hotīti desanāvisuddhiṃ nissaraṇaṃ vadati.
515. 如行为目的即所应作为之事，类似，散布之意也成立，此谓“应当分散”的意思；同样指应执行、应制止等。可约束、应约束的，谓我心以意志决心约束自己之燃烧。因是以心身为约束之所在，故老师称之为“不应违规往犯者”。然而，内住之长老若无心所生意念之助，无论宣说与否，皆无成就讲说之清净及再生之解脱。
§516
516. ‘‘Alaṅkato cepi…pe… sa bhikkhū’’tiādīsu (dha. pa. 142) viya idhāpi guṇato bhikkhu adhippeto. Tathā ca vuttaṃ ‘‘idha bhikkhūti paṭipattiyā bhikkhubhāvadassanato evamāhā’’ti (vibha. aṭṭha. 355). Yattakaṃ ekena puggalena asesetvā samādātuṃ sakkā, taṃ sandhāyāha ‘‘yena samādānena sabbāpi sikkhā samādinnā hontī’’ti yathā upasampadāpāripūriyā asesaṃ upasampannasikkhāsamādānaṃ. Tanti samādānaṃ. Anekesūti visuṃ visuṃ samādānesu. Yathā samādinnāya sikkhāya sabbena sabbaṃ avītikkamanaṃ sikkhitabbākāro, evaṃ sati vītikkame desanāgāminiyā desanā, vuṭṭhānagāminiyā vuṭṭhānaṃ tadupāyabhūtaṃ pārivāsikavattacaraṇādīti vuttaṃ ‘‘avīti…pe… ākārenā’’ti. Yaṃ sikkhāpadaṃ pamādena vītikkantaṃ, taṃ sikkhiyamānaṃ na hotīti sesitaṃ nāma hotīti āha ‘‘vītikkamanavasena sesassā’’ti.
516.“即便身著华饰……往来于比库群中”，此类语句（在律藏布奈142卷）显示出：在此教法中，品德高尚的比库被尊为统领。且如释义经卷八卷三五五所说：“‘此为比库’之外，指示该行为乃显现比库身份之法。” 此处所言者，是指一人能够独自清净地修持，能摄持一切，是以谓之“通过此种摄持，所有戒律悉皆圆满摄受”，就如比库具足受比库戒经上所言，摄受戒法完备，称此摄持为“千种摄受”。“众多”摄受者，乃指众多各类不同的摄持。譬如以已摄持之戒为准则，须悉心不违背。如是观念乃出自说法者，应顺当施教，如立除非道具意根之修行，以严持戒常规行持为准则。故谓：“无违戒之形态”。若在修习戒律时因过失而违犯戒律，必须受戒法处罚，谓之“因违戒故，有违规之事”。
§519
519.Cittaparisodhanabhāvanāti cittassa parisodhanabhūtā āvaraṇīyadhammavikkhambhikā samādhivipassanābhāvanā cittaparisodhanabhāvanā. Suppapariggāhakanti niddāpariggāhakaṃ. Idanti idaṃ abbokiṇṇabhavaṅgottaraṇasaṅkhātaṃ kiriyamayacittānaṃ appavattanaṃ suppaṃ nāma. Ito bhavaṅgottaraṇato. Pubbe ito kiriyamayacittappavattito parañca natthi. Ayaṃ kāyakilamatho, thinamiddhañca etassa suttassa paccayo.
519.“心清净修习”是指心已净化之滞碍业力障碍被消除，是通过定及观的双重修习来达成的心灵净化。此乃净化心灵障碍的修习。所谓“心清净修习”指的是放下心中习气，克服烦恼障碍的行为状态。所称“如愿自在”是指已超越转动不断的身心活动阶段的平稳心态，是净化及安乐的境地。此处“此乃身业烦恼、昏沉为这部经的因缘所造”的意涵，表明此段提示身心烦恼昏沉是教法起作用的条件因缘。
§522
522.Satipaṭṭhānādayoti satipaṭṭhānasammappadhānaiddhipādā, ekacce ca maggadhammā saha na pavattanti, tasmā pāḷiyaṃ na vuttāti adhippāyo. Ete tāva ekasmiṃ ārammaṇe saha na pavattantīti na gaṇheyyuṃ, indriyabalāni kasmā na gahitānīti āha ‘‘pavatta…pe… hontī’’ti. Evampi saddhindriyabalāni bojjhaṅgehi na saṅgayhantīti kathaṃ tesaṃ tadantogadhatāti codanaṃ sandhāyāha ‘‘pīti…pe… vuttattā’’ti.
522.“念处等”是指念处、正勤、正念、正定等四圣谛根本的修习状态，其中部分禅定及法随缘起不能一概并论，故此处律则中没有明说。众修行法如果不能同起，便不能将其混为一谈。所谓“根本力未被掌握”是指缘何定力未被据为己有，因此如说，“修习兴起……”即此乃对诸法根本力无法集成的质询，接着文中也答曰“喜悦等”的修习已被确认。
§523
523.Samantatoti sabbabhāgesu sabbesu abhikkamādīsu, sabbabhāgato vā tesu eva abhikkamādīsu atthānatthādisabbabhāgato sabbākārato. Sammāti aviparītaṃ yoniso. Samanti avisamaṃ, iṭṭhādiārammaṇe rāgādivisamarahitaṃ katvāti attho.
523.“全面”乃指在诸法诸处皆现明显到底，谓在任何一种修罪障法及其本位皆已获取利益无有失偏。所谓“调伏”是指一切相关事理皆得到正确、合适的把握，不偏不倚。所谓“不调伏”则指修行对内所依起因及意向皆无波动，即任意知见不合真理而造成混乱妄想。
Bhikkhā carīyati etthāti bhikkhācāro, bhikkhāya caraṇaṭṭhānaṃ, so eva gocaro, bhikkhāya caraṇameva vā sampajaññassa visayabhāvato gocaro, tasmiṃ bhikkhācāragocare. So pana abhikkamādibhedabhinnanti visesanavasena vuttaṃ ‘‘abhikkamādīsu panā’’ti. Kammaṭṭhānasaṅkhāteti yogakammassa bhāvanāya pavattiṭṭhānasaṅkhāte ārammaṇe, bhāvanākammeyeva vā, yogino sukhavisesahetutāya vā kammaṭṭhānasaṅkhāte sampajaññassa visayabhāvena gocare. Abhikkamādīsūti abhikkamapaṭikkamādīsu ceva cīvarapārupanādīsu ca. Asammuyhanaṃ cittakiriyāvāyodhātuvipphāravaseneva tesaṃ pavatti, na aññathāti yāthāvato jānanaṃ.
“比库行持”即比库行为规范，是比库生活所应依止的法门，亦即修行所处的场所，此地即为比库的行持境界。此行持境界由清楚的知觉所对应，谓为行止所依处。其以不违反戒罪和戒失为条件的行为差别已透彻指出，如“在罪戒和戒失中”有所差别甚明。所谓“业处相应”是指调心修业之境地，作为修习的根基场所是修定、修慧的行处。因果之理如此，修行者依此维持心识愉悦和特定定相，此谓“由定业处保持心识清明”在此起作用，非别有他意，实则如此明鉴。
Kammaṭṭhānaṃ padhānaṃ katvāti cīvarapārupanādisarīrapariharaṇakiccakālepi kammaṭṭhānamanasikārameva padhānaṃ katvā.
“业处专注”是指即便在进行捡拾衣钵、处理身体大小事物的期间，也只是专注于修习业处之心念，明确倡导修行于业处专注不散。
Tasmāti yasmā ussukkajāto hutvā ativiya maṃ yācasi, yasmā ca jīvitantarāyānaṃ dujjānataṃ vadasi, indriyāni ca te paripākaṃ gatāni, tasmā. Tihāti nipātamattaṃ. Te tayā. Evanti idāni vattabbākāraṃ vadati. Sikkhitabbanti adhisīlasikkhādīnaṃ tissannampi sikkhānaṃ vasena sikkhanaṃ kātabbaṃ. Yathā pana sikkhitabbaṃ, taṃ dassento ‘‘diṭṭhe diṭṭhamattaṃ bhavissatī’’tiādimāha.
因此，因为你曾发起强烈的渴求，过于强烈地乞求我，又因为你错误地宣称生命必然受阻碍，且你的根识已趋向成熟，所以如此。此处“tihāti”是一个词尾变体，意指“他们是由‘ta’和‘yā’所组成”。这就是说，以上所述意谓现今应当实行的教法。应当受教者，不仅是持戒等修习者，也应当依靠三种修习的力量加以实践。譬如欲表明应修之法，便宣说“所见即真实”等语。
Tattha diṭṭhe diṭṭhamattanti rūpāyatane cakkhuviññāṇena diṭṭhamattaṃ. Yathā hi cakkhuviññāṇaṃ rūpe rūpamattameva passati, na niccādisabhāvaṃ, evaṃ sesataṃdvārikaviññāṇehipi me ettha diṭṭhamattameva bhavissatīti sikkhitabbanti attho. Atha vā diṭṭhe diṭṭhaṃ nāma cakkhuviññāṇaṃ, rūpe rūpavijānananti attho. Mattāti pamāṇaṃ. Diṭṭhaṃ mattā etassāti diṭṭhamattaṃ, cakkhuviññāṇamattameva me cittaṃ bhavissatīti attho. Idaṃ vuttaṃ hoti – yathā āpāthagate rūpe cakkhuviññāṇaṃ na rajjati na dussati na muyhati, evaṃ rāgādivirahena cakkhuviññāṇamattameva me javanaṃ bhavissati, cakkhuviññāṇappamāṇeneva naṃ ṭhapessāmīti. Atha vā diṭṭhaṃ nāma cakkhuviññāṇena diṭṭharūpaṃ. Diṭṭhe diṭṭhaṃ nāma tattheva uppannaṃ sampaṭicchanasantīraṇavoṭṭhabbanasaṅkhātaṃ cittattayaṃ. Yathā taṃ na rajjati na dussati na muyhati, evaṃ āpāthagate rūpe teneva sampaṭicchanādippamāṇena javanaṃ uppādessāmi, nāssa taṃ pamāṇaṃ atikkamitvā rajjanādivasena uppajjituṃ dassāmīti evamettha attho daṭṭhabbo. Esa nayo sutamutesu. Mutanti ca tadārammaṇaviññāṇehi saddhiṃ gandharasaphoṭṭhabbāyatanaṃ veditabbaṃ. Viññāte viññātamattanti ettha pana viññātaṃ nāma manodvārāvajjanena viññātārammaṇaṃ, tasmiṃ viññāte. Viññātamattanti āvajjanappamāṇaṃ. Yathā āvajjanaṃ na rajjati na dussati na muyhati, evaṃ rajjanādivasena uppajjituṃ adatvā āvajjanappamāṇeneva cittaṃ ṭhapessāmīti ayamettha attho. Evañhi te bāhiya sikkhitabbanti evaṃ imāya paṭipadāya tayā bāhiya tissannaṃ sikkhānaṃ anupavattanavasena sikkhitabbaṃ. Iti bhagavā bāhiyassa saṃkhittarucitāya chahi viññāṇakāyehi saddhiṃ chaḷārammaṇabhedabhinnaṃ vipassanāvisayaṃ diṭṭhādīhi catūhi koṭṭhāsehi vibhajitvā tatthassa ñātatīraṇapariññaṃ dasseti.
其中，所谓“所见即真实”是指眼识与色法相应的所见之法。眼识之所见，乃是色法的本质，不属永恒之类。以此类推，其余因缘识亦是如是，应当理解为“所见即真实”。此外，“所见即真实”亦有解释为“眼识及眼识所知色法”的意思。所谓“所见”即是量度，“所见即真实”即意为“是眼识的量度，心当以此为准”。这段论旨在说明，诸如外境色法，眼识不会因为外境而污秽、坏损或糊涂，故眼识的运行仅依其量度，而不会因外境而增加设置。又“所见即真实”意指由眼识识知的色法。眼识经验的诸心，乃由五门识心组接连不断生成。正如前述外境色法不受污秽、坏损或糊涂，眼识对境的分别心依其本量而生，我将依此量使缘起识心生起，但不使其超过此量而发生污秽坏损。又“所见即真实”也指眼识本身。所见即真实是眼识当下由心识生起，正确观察所现识境的量度。此即所说：如同外境色法，眼识不受污秽坏损糊涂，亦无嗜欲等烦恼沾染，我心将仅依眼识量度运作，我不将以其它方式设定量度。又“所见即真实”指由眼识及其所见物构成的境界。所见即真实，是指现起的五种心——心的生起、保持、转续、止息等，是由五门识心连续不断生起组成。正如前面所说，外境色法无污秽坏损糊涂，我将依此界量使现行境心生起，不使其超过界量而生污秽等，这就是此处要理解的义旨。这是此处所引传教中之要义。至于“现起”则是指与外境相应的心所知境，是色所起和显现的现象界，应当体认。所谓“已识知的，即为已识之境”，是心对所前识境的直接知觉。这里“已识之境”是心的认知对象，对应认知界的量度。若认知无污秽、坏损、糊涂，我即仅依此量度，心必不会随意增加。此乃此处阿含旨趣。本义是指出外境色法不染污坏损糊涂，而眼识亦不会由此生起烦恼，识界当以自身量度为准。如此，你当由此外境学得三种修法合一的深详细知。如此依此法修习，不断增长三种修学，便是此修行之正道。佛陀分别现前六识、六界、六触、六受四念住等诸法，引导安住，显示超越无明烦恼的智慧证悟。
Kathaṃ? Ettha hi rūpāyatanaṃ passitabbaṭṭhena diṭṭhaṃ nāma, cakkhuviññāṇaṃ pana saddhiṃ taṃdvārikaviññāṇehi dassanaṭṭhena, tadubhayampi yathāpaccayaṃ pavattamānaṃ dhammamattameva, na ettha koci kattā vā kāretā vā. Yato taṃ hutvā abhāvaṭṭhena aniccaṃ, udayabbayapaṭipīḷanaṭṭhena dukkhaṃ, avasavattanaṭṭhena anattāti kuto tattha paṇḍitassa rajjanādīnaṃ okāsoti ayañhettha adhippāyo. Esa nayo sutādīsupi.
如何？此处，因眼识能见色界，故所见就是指色法，而眼识与六识其他识对境界显示法相应，合而为一，依缘起法真实推进，无任何造作。因其本质为无常，生灭变化无常，因其生灭转变而受苦，且无我，故圣人智者不会由于污秽等任意执着或挂碍。这是此处和经文中的说法和意旨。
Idāni ñātatīraṇapariññāsu patiṭṭhitassa upari saha phalena pahānapariññaṃ dassetuṃ ‘‘yato kho te bāhiyā’’tiādi āraddhaṃ. Tattha yatoti yadā, yasmā vā. Teti tava. Tatoti tadā, tasmā vā. Tenāti tena diṭṭhādinā, diṭṭhādipaṭibaddhena vā rāgādinā. Idaṃ vuttaṃ hoti – bāhiya, tava yasmiṃ kāle, yena vā kāraṇena diṭṭhādīsu mayā vuttavidhiṃ paṭipajjantassa aviparītasabhāvāvabodhena diṭṭhādimattaṃ bhavissati, tasmiṃ kāle, tena vā kāraṇena tvaṃ tena diṭṭhādipaṭibaddhena rāgādinā saha na bhavissasi, ratto vā duṭṭho vā mūḷho vā na bhavissasi pahīnarāgādikattā, tena vā diṭṭhādinā saha paṭibaddho na bhavissasīti. Tato tvaṃ, bāhiya, na tatthāti yadā, yasmā vā tvaṃ tena rāgena vā ratto, dosena vā duṭṭho, mohena vā mūḷho na bhavissasi, tadā, tasmā vā tvaṃ tattha diṭṭhādike na bhavissasi, tasmiṃ diṭṭhe vā sutamutaviññāte vā ‘‘etaṃ mama, esohamasmi, eso me attā’’ti (mahāva. 21) taṇhāmānadiṭṭhīhi allīno patiṭṭhito na bhavissasi. Ettāvatā pahānapariññaṃ matthakaṃ pāpetvā khīṇāsavabhūmi dassitā. Tato tvaṃ, bāhiya, nevidha, na huraṃ, na ubhayamantarenāti yadā tvaṃ, bāhiya, tena rāgādinā tattha diṭṭhādīsu paṭibaddho na bhavissasi, tadā tvaṃ neva idha loke, na paraloke, na ubhayattha hosi. Esevanto dukkhassāti kilesadukkhassa, vaṭṭadukkhassa ca ayameva anto ayaṃ paricchedo parivaṭumabhāvoti ayameva hi ettha attho . Ye pana ‘‘ubhayamantarenā’’ti padaṃ gahetvā antarābhavaṃ nāma icchanti, tesaṃ taṃ micchā. Tattha yaṃ vattabbaṃ, taṃ parato antarābhavakathāyaṃ (kathā. 505 ādayo ) āvi bhavissati.
现在，论到超越学解的具足智慧之上，又进一步显示舍弃的智慧，即称为“以何故，当知外境……”诸句开头，此乃始起。此处“yatoti”者，意为“当某时”或“由某因”。“teti”者，指“然后”或“据此时”义。“tato”者指那个时间、那故也。“tena”者，借此因缘。“tadā”者，指当时之义。”“tasmā”者，指因而由是。于是“tena”指依所言“所见诸法”的因缘，即因“所见诸法”的依赖，以诸贪爱等烦恼不可得见诸法之真实。此处所说为：“外境者，当你的视界和心境依正知所证，所见境界必是不反转不相悖的真相。由此时起，因你不违背此所谓的正知之法，不被贪嗔痴等束缚，烦恼俱灭，则不为嗔恨扰乱之人，也不为愚痴所缠，亦不为诸恶习占据。所以你不会受诸恶果，亦不中诸烦恼缠绕，即便与所见诸法结缔缠绕，也不会造作妄断。然后，当你离断见惑时，亦不复于所见境中执着“这是我”、“这是我所有”等贪见。着于此，即达断除贪烦恼之境。于是，所断除之见解显现为寂灭无余涅槃境界。然后，诸见惑断后，不会有昏乱、愚痴和亦不执假执妄。由此，因贪嗔痴断除，亦不再于所见境续缠。此处显示若不依赖视界或心界所生贪嗔痴等，亦无心续缠，因此不在此世间、不在他世间、亦不在二者之间。此谓苦之究竟，即烦恼之苦及轮回转苦之极限，此即该断之边际。这是此处义旨。对于认为“二者之间尚存”的，与此教法不同，故此处仅阐明“非二者之间”的正断义理及理据。
Etesanti atiharaṇavītiharaṇānaṃ.
此等即为过度取舍不当所致之各种违背本旨之举。
‘‘Tattha hī’’tiādinā pañcaviññāṇavīthiyaṃ puretaraṃ pavattaayonisomanasikāravasena āvajjanādīnaṃ ayoniso āvajjanādinā iṭṭhādiārammaṇe lobhādippavattimattaṃ hoti, na pana itthipurisādivikappagāho, manodvāreyeva pana so hotīti dasseti. Tassāti ‘‘itthī, puriso’’ti rajjanādikassa. Bhavaṅgādīti bhavaṅgaāvajjanadassanāni, sampaṭicchanasantīraṇavoṭṭhabbanapañcadvārikajavanañca. Apubbatittaratāvasenāti apubbatāittarabhāvānaṃ vasena.
如是，当眼识及六识通路先起的善知见、正思维之启发之后，误导的感官认知，则由贪嗔等烦恼驱动所生，始于喜欢种种对象，非女人男人的表象修习；而是心门之内已由染污状态生起。这里“女人”、“男人”， 指的是污秽染污等烦恼的作用所致之眼识心识组合现象。诸由生起绪念、现观、色法鉴别等心所构成的五门心流，具有连续不间断之现起连续，且其起止分别清晰。所谓“前者次后者” 理解为先起与后起的顺序关系。
Atiharatīti mukhadvāraṃ atikkamitvā harati. Taṃtaṃvijānananipphādakoti tassa tassa pariyesanādivisayassa, vijānanassa ca nipphādako. Yena hi payogena pariyesanādi nipphajjati, so tabbisayaṃ vijānanampi nipphādeti nāma hoti. Sammāpaṭipattinti dhammesu aviparītapaṭipattiṃ yathābhūtāvabodhaṃ.
「Atiharatī」意为「越过主要入口而带走」。此句指越过正门后将物品夺取。此处「taṃtaṃvijānananipphāda」意指对某事之遍历、认识及由此终结的展开。由此推知该句论述的是某种遍寻、认识并最终结束的过程。若用某种作用使遍寻等活动终结，则该作用也能终止识的对象。所谓「识的对象终结」即「nipphādeti」，即以遍寻等法终结识之所缘，便称作如此。所谓「sammāpaṭipatti」，是指在诸法中不违背实际的正行，做到真实的觉知明了。
Gamanepīti gamanapayogepi. Atiharaṇaṃ yathāṭhitasseva kāyassa icchitadesābhimukhakaraṇaṃ. Gamanaṃ desantaruppatti. Vakkhamānoti ‘‘abhikkante paṭikkanteti…pe… addhāgamanavasena kathito. Gate ṭhite nisinneti ettha vihāre cuṇṇikapāduddhārairiyāpathavasena kathito’’ti (vibha. aṭṭha. 523) vakkhamāno viseso.
『乃至行走』者，谓乃至行走之作用也。『移送』乃使保持原状之身体朝向所欲之处。『行走』乃到达另一处。『将说』者，即『前进、后退……乃至……以长途行走之方式所说；行走、站立、坐下——此处以在精舍内细步抬足之威仪方式所说』（律分别注疏 523），此为将要说明之差别。
Pavatteti caṅkamādīsu pavatte rūpārūpadhamme. Pariggaṇhantassa aniccādito.
「Pavatteti」用以描述「走路」等行进活动。在行动与行走等诸法中皆呈现此现象。谓诸行者正进行动态活动，盖诸此种都是缘生无常现象。
Kāyikakiriyādinibbattakajavanaṃ phalūpacārena ‘‘kāyādikiriyāmaya’’nti vuttaṃ. Kiriyāsamuṭṭhitattāti pana kāraṇūpacārena.
产生身体动作等的速行，以果的近似说法称为『身体动作等所造』。而『以动作为起源』，则是以因的近似说法而言。
§526
526.Kammaṭṭhānaupāsanassāti kammaṭṭhānabhāvanāya. Yogapathanti bhāvanāyoggakiriyāya pavattanamaggaṃ.
「Kammaṭṭhānaupāsana」意为专注于修持目标或业处之修习。所谓「yogapatha」便是修行道，即为修习的路径或方法，指引一切修习的正确行进之路。
§537
537.Kāyādīsūti kāyavedanācittadhammesu. Suṭṭhu pavattiyāti asubhānupassanādivasena pavattiyā. Niyyānasabhāvo sammāsatitā eva . Upaṭṭhānanti satiṃ kiccato dasseti. Ettha ca yathāvutto pariggaho jāto etissāti pariggahitā, taṃ pariggahitaṃ niyyānabhūtaṃ satiṃ katvāti attho veditabbo.
「Kāyādī」指身及诸感受、心法等五蕴。由内心所生之「不善观」现象称为「suṭṭhu pavatti」，是指由不净观等诸法所成的现行不善现象。所谓「niyyānasabhāva」是指出入息等止行的本质。此处的「upaṭṭhāna」意为“念”的对象和功用。文中论及「已被把握已断除且被念止住之法」，此理中即是所说持念断除、已出离的意思。
§542-3
542-3. Pakuppanaṃ idha vikārāpattibhāvo.
542-3. 此处言变化起显之状态。
§550
550.Tappaṭipakkhasaññāti thinamiddhapaṭipakkhasaññā. Sā atthato tadaṅgādivasena thinamiddhavinodanākārappavattā kusalavitakkasampayuttasaññā, tathābhūto vā cittuppādo saññāsīsena vuttoti veditabbo.
550. “Tappaṭipakkha saññā”是昏沉的对应感受。昏沉的对应感受，是指从本质上说，与昏沉等诸根类的除去之相一致，与善思维相应的感受，或者说与心的生起同体的感受，称为识别之感受，应当这样了知。
§553
553.Sārambhanti ārambhavantaṃ, sahārambhanti attho. Nirāvaraṇābhogā thinamiddhandhakāravigamena nirāvaraṇasamannāhārasaññā. Vivaṭā appaṭicchādanā.
『有发动』者，谓有所起动，意为连同发动也。『无障碍之作意』乃因昏沉睡眠之黑暗消散，而得无障碍之遍作想。『开敞』者，谓不隐覆也。
§564
564.Tattha tatthāti ‘‘iminā pātimokkhasaṃvarena upeto hotī’’tiādīsu (vibha. 511).
564.【此处「处处」】，见于「具足此戒律防护」等处（《分别论》511）。
§588
588. Yathā kenaci nikkujjitaṃ ‘‘idaṃ nāmeta’’nti pakatiñāṇena na ñāyati, evaṃ sabbappakārena aviditaṃ nikkujjitaṃ viya hotīti āha ‘‘sabbathā aññātatā nikkujjitabhāvo’’ti. Niravasesaparicchindanābhāvoti duviññeyyatāya niravasesato paricchinditabbatābhāvo, paricchindikābhāvo vā. Ekadeseneva hi gambhīraṃ ñāyati.
588. 如某物已被否定而说“此非某物”，以断识知而不识，即不了解。诸般全体的无明否定犹如已被否定，故说为“无明否定的全无他识状态”。所谓“无剩余分散性缺失”，即是指不可双重的状态中，无剩余的必须被分辨性之缺失，或者说为无分辨性。单一方面才能真正被了知。
Ācikkhantītiādito paribyattaṃ kathenti. Desentīti upadisanavasena vadanti, pabodhenti vā. Paññāpentīti pajānāpenti, saṃpakāsentīti attho. Paṭṭhapentīti pakārehi asaṅkarato ṭhapenti. Vivarantīti vivaṭaṃ karonti. Vibhajantīti vibhattaṃ karonti. Uttānīkarontīti anuttānaṃ gambhīraṃ uttānaṃ pākaṭaṃ karonti. Ettha ca ‘‘paññāpentī’’tiādīhi chahi padehi atthapadāni dassitāni. ‘‘Ācikkhanti desentī’’ti pana dvīhi padehi byañjanapadānīti evaṃ atthabyañjanapadasampannāya uḷārāya pasaṃsāya pasaṃsanaṃ dasseti. Yaṃ panetesu atthabyañjanapadesu vattabbaṃ, taṃ nettiaṭṭhakathāyaṃ (netti. aṭṭha. 23 ādayo) vitthārato vuttameva, tasmā tattha vuttanayeneva veditabbaṃ.
『宣说』等——乃清晰明了地讲说。『教示』者，以开导引发之方式而说，或令觉悟也。『令了知』者，令人了解、令人明白，此即其义。『建立』者，以种种方式无混淆地安立。『开显』者，令其开敞显露。『分别』者，令其分析辨别。『令浅明』者，将未浅显之深奥义，令其浅显明白。此中，『令了知』等六词，乃显示义句。而『宣说、教示』此二词，乃显示文句。如此，以具足义句与文句之殊胜赞叹来表明赞扬之意。至于在这些义句与文句中应当言说者，已在《导论注疏》（《导论注》23起）中广为详述，故应依彼处所说之方式而知。
§602
602.Etthevayojetabbaṃ tassa heṭṭhābhūmisamatikkamanamukhena bhūmivisesādhigamupāyadīpanato. Sabbatthāpīti ‘‘rūpasaññānaṃ samatikkamā, ākāsānañcāyatanaṃ samatikkammā’’ti sabbesupi samatikkamavacanesu.
602. 应当这样造作，以超越下方地境为主要目的，以得特定地相为方法。所谓普遍皆超越者，即『色、受、想、行、识皆得超越』，这是所有超越之说的内容。
§610
610.Taṃyeva ākāsaṃ phuṭaṃ viññāṇanti taṃyeva kasiṇugghāṭimākāsaṃ ‘‘ananta’’nti manasikārena phuṭaṃ pharitvā ṭhitaṃ paṭhamāruppaviññāṇaṃ ‘‘anantaṃ viññāṇa’’nti manasi karotīti attho. Dutiyavikappe pana sāmaññajotanā visese tiṭṭhatīti ‘‘phuṭa’’nti iminā viññāṇameva vuttanti phuṭaṃ viññāṇanti paṭhamāruppaviññāṇamāha. Tañhi ākāsassa sapharaṇakaviññāṇaṃ. Viññāṇenāti ca karaṇatthe karaṇavacanaṃ, tañca dutiyāruppaviññāṇaṃ vadatīti āha ‘‘viññāṇañcāyatanaviññāṇena manasi karotī’’ti. Tenāti paṭhamāruppaviññāṇena. Gahitākāranti anantapharaṇavasena gahitākāraṃ. Manasi karotīti dutiyāruppaparikammamanasikārena manasi karoti. Evanti yathāvuttākāraṃ kasiṇugghāṭimākāse paṭhamāruppaviññāṇena anantapharaṇavasena yo gahitākāro, taṃ manasi karontaṃyeva. Taṃ viññāṇanti taṃ dutiyāruppaviññāṇaṃ. Anantaṃ pharatīti ‘‘ananta’’nti pharati, tasmā dutiyoyevattho yuttoti. ‘‘Yañhī’’tiādinā yathāvuttamatthaṃ pākaṭaṃ karoti. Taṃpharaṇākārasahitanti tasmiṃ ākāse pharaṇākārasahitaṃ. Viññāṇanti paṭhamāruppaviññāṇaṃ.
610. 此处所说的空，是空间遍相色界那种显现的识。这识以初禅识相为基础，在心中显现为“无限”的念头。第二禅时则持常热专注，因此称为“显识”，意指前一初禅识已变成清净具无限的识。此识称为空界色异熟识。识是因缘所成的因缘名，第二禅识即为此识。意谓用所谓初禅识作为“无限有限相”而成相印的识，第二禅识则用思维作用在心所，以此思所心对初禅识做观照。如此，以初禅识持无限有限相为本，第二禅以思维作用于心中观想此相，并于心中成就此识，即是所谓识即第二禅识。“无限展开”者，言念起无限、无尽之意，故“无限”是第二禅识对初禅识的正确称名。用“如是、于何处”等词释义正显其理。含“展开相”者，是说此处空间含能变化而展开的相。此识即初禅识。
§615
615.Pubbeti dutiyāruppaparikammakāle. Yaṃ ‘‘anantaṃ viññāṇa’’nti manasi kataṃ, taṃyeva paṭhamāruppaviññāṇameva. Taṃyeva hi abhāveti. Ārammaṇātikkamavasena hi etā samāpattiyo laddhabbāti.
615. 在第二禅的正修阶段，心念“无限识”即指的是初禅识。因为初禅识乃是第二禅识的基础。此心念显现即为超越观之境。由于超越根本缘起已通，得此三昧定，故说得此境界。
Niddesavaṇṇanā niṭṭhitā. · 解说注释已毕。
Suttantabhājanīyavaṇṇanā niṭṭhitā. · 经藏分类注释已毕。
2. Abhidhammabhājanīyavaṇṇanā
2. 阿毗达摩解说篇
§623
623. Catukkanaye dutiyajjhānameva yesaṃ vicāro oḷārikato na upaṭṭhāti, yesañca upaṭṭhāti, tesaṃ vasena dvidhā bhinditvā desitanti catukkanayato pañcakanayo nīhatoti āha ‘‘uddhaṭānaṃyeva catunnaṃ…pe… dassanato cā’’ti.
623. 在四种断见中，第二题乃指相关的“思念未能断绝”的问题。对于已断绝的，与未断绝的，依其不同而分上下五种，谓之四断见。文云『四种断见的上端……已证知者』。
Abhidhammabhājanīyavaṇṇanā niṭṭhitā. · 阿毗达摩分法解释结束。
3. Pañhapucchakavaṇṇanā
3. 疑难解答篇
§640
640.Tīsūti paṭhamādīsu tīsu. Catukkanayena hi taṃ vuttaṃ. Evaṃkoṭṭhāsikāti appamāṇāti vuttā. Tenāha ‘‘lokuttarabhūtā evāti adhippāyo’’ti. Paricchinnākāsa…pe… catutthānaṃ vaṭṭavipassanāpādakattā ‘‘sabbatthapādakacatutthe saṅgahitānī’’ti vuttaṃ.
『三』字初次出现，共有三，其中以四分法为由所说。因此『如此聚集』称为无量。由此说：“此为超世间之事，乃至至高义”。“切断之空……”后依序至第四处，即“以四法为根基的观见”，称为“四为处”的根本所在，谓“处处为根本所集”。
Ayaṃ kathāti parittārammaṇādikathā. Heṭṭhimo ariyo uparimassa ariyassa lokuttaracittāni paṭivijjhituṃ na sakkotīti vuttaṃ ‘‘na ca…pe… sakkotī’’ti.
此谓为保护用语的说明。下者云：圣者不能洞察上圣者之超世间心意，故说“不可能……不能”之语。
‘‘Kiriyato dvādasanna’’nti ca pāṭho atthi. Saha vadati lokuttaraphalacatutthatāsāmaññenāti adhippāyo. Idha sabbasaddassa padesasabbavācibhāvato ekadesassa asambhavepi sabbatthapādakatā eva veditabbāti dassetuṃ ‘‘sabbattha…pe… daṭṭhabba’’nti āha. Paricchinnākāsakasiṇacatutthādīnīti ādi-saddena ānāpānacatutthādayo saṅgahitā. Navattabbatāyāti navattabbārammaṇatāya.
亦有『作十二』文句的诠释。与之同说“此为一般之超世间果实之四谛”，乃至至高义。此处以所有词语和发音、用词的不可得性，指出唯有一处具足根本，故说“处处……应见”。“切断之空器具第四等”开头语，是指以入出息四法等为归结，谓诸法被集成。称为新近所归因之义。
Nibbānañcāti vattabbaṃ tadārammaṇassāpi bahiddhārammaṇabhāvato.
毗奈耶中亦说此义，意指外在义相之外亦当如是思。
‘‘Sasantānagatampī’’ti idaṃ rūpa-saddena, kamma-saddena ca sambandhitabbaṃ ‘‘sasantānagatampi apākaṭaṃ rūpaṃ dibbacakkhu viya sasantānagatampi apākaṭaṃ kammaṃ vibhāvetī’’ti. Pākaṭe pana sasantānagate rūpe, kamme ca abhiññāñāṇena payojanaṃ natthīti ‘‘apākaṭa’’nti visesetvā vuttaṃ.
『也属于已尽』以色字表示，亦应以业字关联，谓“即便是已尽却未显现之色，如同神通眼亦未显现之业，以此区分。”然已显现之色与业，因为有通达智慧故无用场，故特别说明为“未显现”。
Pañhapucchakavaṇṇanā niṭṭhitā. · 问难解释结束。
Jhānavibhaṅgavaṇṇanā niṭṭhitā. · 禅那分别解释结束。