14. Cuddasamo paricchedo

145 段 · CSCD 巴利原典

14. Cuddasamo paricchedo第十四章

Rūpāvacarasamādhibhāvanāniddesavaṇṇanā色界定修习说明的注释

§789

789. Evaṃ paramatthasammutivasena ubhayathāpi sabbadhamme saṅkhepato dassetvā idāni yasmā tesu uggahaṇaparicchedādivasena kataparicayena atthakāmena kulaputtena ekaṃsato bhāvanāya abhiyogo kātabbo, tasmā bhāvanānayaṃ saṅkhepato dassetumārabhanto āha ‘‘bhāvanānaya’’ntiādi. Tattha bhāvanānayanti lokiyalokuttarabhāvanānayaṃ, kusaladhammānaṃ vaḍḍhanakkamanti attho. Diṭṭhadhammikasamparāyikaṃ hitaṃ ānayati upanetīti hitānayo, taṃ hitānayaṃ. Mānayanti mānento. Diṭṭhadhammikasamparāyikatthehi anusāsanato sattānaṃ sukhaṃ ānetīti sukhānayo, taṃ sukhānayaṃ. Paramaṃ byākaromi, paramaṃ bhāvanānayanti vā yojanā.

如是以最高义谛的确实说明方式，接着二者（世间和出世间法）皆已简要示现，现今因于这些法的举例、划分等方法，以分明解说的意愿，理当由修习者专心约束于单一修行方面的修习。故此，为了简要说明此修习方法，开示言：“所谓修习方法（bhāvanānaya）”等。此处所说“修习方法”，是指世俗与出世间二种修习方法，旨在增长善法。说“利益引导（hitānaya）”，是指出现见法对应、顺入的利益；名为“利益引导”。说“观念引导（mānānaya）”，是指凭持此利益而观照。说“利益引导”，是在利益对应之基础上开导众生以利益为归；此称为“幸福引导”，因为传达普通善的利益，引发众生获得安乐，因而称作“幸福引导”。我以上所述，并非泛泛而论，而谓为最高的修习方法，亦即“契合”的修习方法。

§790

790. Manussānaṃ dhammato uttaraṃ ñāṇadassananti sambandho. Tattha manussānaṃ dhammā nāma manussānaṃ pakatidhammabhūtā dasa kusalakammapathā, tato uttaraṃ ñāṇadassanaṃ nāma mahaggatalokuttaradhammā. Te hi jānanaṭṭhena ñāṇaṃ, paccakkhato viya dassanaṭṭhena ca dassananti adhippetā. ‘‘Uttarimanussāna’’nti vā yathāṭhitavaseneva sambandho. Bālamanussādito uttarimanussānaṃ jhāyīnañceva ariyānañcāti attho.

人类由法中获更高智慧与见解，此谓相关之义。所谓“人类之法”，是指人类所通晓表现之十条善业道。至于“更高智慧见解”，则是指宏广大出世法。以“知见之所在”为基点，“见解之所在”为表现，则称之为见解。命名为“更高的人类”，是指既非凡夫亦非根基薄弱凡夫，而是禅定成就者及圣贤弟子。

§791

791.Saṅkassarasamācāretiādīhi sīlavisuddhiyā payojanadassanaṃ. Tattha saṅkāya saritabbo samācāro assāti saṅkassarasamācāro. Yaṃ kiñci lāmakakammaṃ disvā ‘‘idaṃ asukena kataṃ bhavissatī’’ti evaṃ pavattetabbāya saṅkāya attano vā pare yaṃkiñci mantente disvā ‘‘mama idañcidañca asāruppaṃ jānitvā mantetī’’ti evaṃ pavattasaṅkāya upagantabbasamācāroti attho. Dussīleti etadeva vibhāvetuṃ ‘‘sīlavajjite’’ti vuttaṃ. Dussīleti vā dūsitasīle khaṇḍādibhāvaṃ upagatasīle. Sīlavajjiteti sabbena sabbaṃ sīlavirahite. Natthi jhānanti lokiyajjhānampi tāva natthi. Kuto maggoti lokuttaramaggo kuto, kena kāraṇena lokuttaradhammānaṃ hetuyeva vijjatīti attho.

以约束行为的规范等为目标，通达持戒净化之用处。此中所谓约束，即指整齐聚合约束行为的规范。凡见某一恶行必然为恶果时，于此意趣上令心生戒心，谨守自心、他心同此理念，名为约束行为。将此种行为称作约束行为。贪污污秽之说谓之为乏善戒。又谓被污染之戒失其整齐，谓之为“破碎”之戒。戒失整齐即为戒缺失。世俗禅那尚不存在，何况出世正道，何因何故存在出世法的缘由即此理也。

§792

792. Caranti tasmiṃ sīle paripūrakāritāya pavattantīti cārittaṃ. Vāritaṃ tāyanti rakkhanti tena, vāritato vā attānaṃ tāyatīti vārittaṃ. Yaṃ bhagavatā ‘‘idaṃ kātabba’’nti paññattisikkhāpadapūraṇaṃ, idaṃ cārittaṃ nāma. Yaṃ ‘‘na kātabba’’nti paṭikkhittaṃ, tassa akaraṇaṃ vārittaṃ nāma. Acchiddantiādīsu yassa sattasu āpattikkhandhesu majjhe sikkhāpadaṃ bhinnaṃ, tassa sīlaṃ chiddasāṭako viya chiddaṃ nāma hoti, tabbiparītaṃ acchiddaṃ. Yassa ādimhi vā ante vā bhinnaṃ, tassa pariyante chinnasāṭako viya khaṇḍaṃ nāma hoti, tadaññaṃ akkhaṇḍaṃ. Kamassa ādarakaraṇavasena akkhaṇḍanti, kamavilaṅghanavasena ‘‘akkhaṇḍamacchidda’’nti vā pāṭho. Akammāsa-ggahaṇena asabalattampi vuttaṃ, sabalakammāsānaṃ bhedassa appamattakabhāvato. Ettako hi tesaṃ viseso. Yassa paṭipāṭiyā dve tīṇi sikkhāpadāni bhinnāni, tassa piṭṭhiyā, kucchiyā vā uṭṭhitena visabhāgavaṇṇena kāḷarattādīnaṃ aññatarena sabalavaṇṇā gāvī viya sabalaṃ nāma hoti. Yassa antarantarā bhinnāni, tassa antarantarā visabhāgavaṇṇabinducitragāvī viya kammāsaṃ nāma hoti. Yaṃ pana tathāvidhaṃ na hoti, taṃ ‘‘asabalaṃ akammāsa’’nti vuccati. Aninditanti iminā bhujissaviññuppasatthaaparāmaṭṭhasamādhisaṃvattanikabhāve saṅgaṇhāti. Tattha ‘‘imināhaṃ sīlena vā vatena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’’ti evaṃ taṇhāya aparāmaṭṭhaṃ taṇhādāsabyato mocitattā bhujissaṃ nāma. Adāsañhi loke bhujissoti vadanti. Yathāvuttaguṇapāripūriyā buddhādīhi viññūhi pasaṃsitabbanti viññuppasatthaṃ. Taṇhādiṭṭhīhi aparāmaṭṭhaṃ ṭhitibhāgiyaṃ aparāmaṭṭhaṃ nāma. Jhānādīnaṃ paccayo bhavituṃ samatthaṃ visesabhāgiyaṃ samādhisaṃvattanikaṃ nāma.

于该戒中行持，从头至尾全然完备者，谓之品行。阻止、远离、保护自己，因所阻止之故，谓为阻止。佛所说“当为所作”，即戒律之充满规范，为此品行。所谓“不可为”，是指违背戒戒条之后，为违犯之阻止。若戒律在七种过失界中有断裂，则戒称为破碎戒，断裂如同折断。若戒条于前后处断裂，称为断续戒，有别于完整戒。完整戒者谓行为不残缺断续。若修行戒律有断裂断续，即使是禅定亦不可得。出世正道如何产生，缘何存在出世法的根由即是此义。

§793-7

793-7.Vivekasukhanti kāyacittūpadhivivekasukhaṃ. Kāyavivekasukhampi hi sampannasīlasseva dussīlassa suññāgārādīsu vasatopi bheravārammaṇādiāpāthagamanena dukkhasseva visesato sampajjanato. Alaṅkāro anuttaroti devabrahmarājarājamahāmattādīnaṃ majjhe anaññasādhāraṇasobhāpaṭilābhahetutāya niruttaro alaṅkāraviseso. Ratananti cakkavattīnaṃ cakkaratanāditopi savisesaṃ ratijananato anuttaraṃ ratanaṃ. Cakkaratanādikañhi vaṭṭanissitameva ratiṃ janeti, idaṃ pana vivaṭṭanissitampi janetīti visesato ratijanakaṃ hoti. Icchiticchitassa sampattivisesassa nipphādanato cintāmaṇisamanti cintāmaṇi. Yānanti saṃsārakantārataraṇe yānaṃ. Sītalanti cittasītibhāvakaraṇena sītalaṃ. Kilesamaladhovananti gaṅgāyamunādīhipi dubbisodhanīyassa kilesakālusiyassa dhovanaṃ. Guṇānaṃ mūlabhūtanti sabbesampi lokiyalokuttaraguṇānaṃ mūlabhūtaṃ. ‘‘Sīle patiṭṭhāya (saṃ. ni. 1.23), ko cādi kusalānaṃ dhammānaṃ, sīlañca suvisuddha’’nti (saṃ. ni. 5.369) ca ādivacanañhettha nidassanaṃ. Dosānaṃ vītikkamavatthubhūtassa balassa vināsanato dosānaṃ balaghāti.

所谓孤寂安乐，即身心超越缠累的殊胜安乐。乃指身心安乐之乐乃由具足品德之清净善行而得，违犯戒律者即使住在空屋等也只能体会恐怖，不得自在安乐。所谓装饰是无上者，是诸天梵王及诸尊大人由于众所无有之殊胜美妙而得其无上装饰。所谓宝者，是指诸转轮圣王所具有的无上宝物。因宝器之转动产生乐趣，此宝物特别生乐趣。此乃造具有意欲性与顺遂性之财富。如同心之凉意为生凉意之因。污染垢染之河流，如恒河、耆婆河等，难以涤除污染之境界。此乃各德之根本，指世间与出世间诸德根本。因戒为根本，何由有他善法，戒亦应清净纯洁者为凭。愤怒之灭尽力量是愤怒消亡之原因。

Tasmāti yasmā evaṃvidhānisaṃsasampannaṃ sīlaṃ, tasmā. Duvidhalakkhaṇanti okkhittacakkhuappasaddādivasena kāyakammādīnaṃ avippakiṇṇatāsādhanato samādhānalakkhaṇaṃ, kusaladhammānaṃ mūlabhāvato patiṭṭhānalakkhaṇanti evaṃ duvidhalakkhaṇaṃ, cārittavārittavasena vā duvidhasabhāvanti attho. Atthānaṃ kāmeti tassa hitāsīsanavasenāti atthakāmo. Piyaṃ sīlamassāti piyasīlo.

因此，由于戒为此等特性之具足，由于戒能离断身业等破坏行为不善，戒为善法之根本及坚持标志，称作“二重特性”。由行为阻止与行为远离二者性质表征成。意谓戒虽现作为行为阻止与行为远离两重特性，而其根基为善法之清净坚固与保护。若行为断裂存在两种戒条，这戒即似于牛背脊骨或尾巴等，有黑白相间斑纹。若戒断裂间隙具黑白混杂斑纹，称之为断续不完全戒。若不发生此种情况，称为非强弱非断续戒。意谓戒为无可指摘者。此戒可牵引持戒者入相好念境，是极透彻专题定力之行为。持守戒律后言：“我将因戒、净行、清净生活而成天人或天人中上者”。对此渴爱因无量深厚，终获解脱，即谓善根及善得者。世间中谓此为善根。根据佛陀等智者所赞许，此乃善得与所乐。由渴爱观点所有不动究竟位，即为究竟位分支。由禅定及其诸条件可成，所谓特种不可缺少之定力力持。

§798-9

798-9. Kātabbo palibodhassupacchedoti sambandho. Katividho panāyaṃ palibodho, kiṃ sarūpo cāti āha ‘‘palibodhādasā’’tiādi, ‘‘āha mahāaṭṭhakathāya’’nti adhippāyo. Tattha āvāsoti ekampi ovarakaṃ ādiṃ katvā yāva sakalopi saṅghārāmo, so tattha paṭibaddhacittassa palibodho, na itarassa. Kulanti ñātikulaṃ vā upaṭṭhākakulaṃ vā, taṃ tehi saṃsaṭṭhaviharatova palibodho. Lābhoti cattāro paccayā, tepi tattha sāpekkhasseva palibodhā. Gaṇoti suttantikagaṇo vā ābhidhammikagaṇo vā. So uddesaparipucchādānena samaṇadhammassa okāsālābhino palibodho. Kammanti navakammaṃ, taṃ karontena vaḍḍhakiādīhi laddhāladdhaṃ jānitabbaṃ, katākate ussukkaṃ āpajjitabbanti sabbathāpi palibodho. Addhānanti maggagamanacittassa dubbinodanīyatāya taṃ samaṇadhammassa palibodho. Ñātīti ettha kula-ggahaṇena ñātikulassapi gahitattā ekekā ñāti idha gahitāti daṭṭhabbā. Ye pana vihāre ācariyupajjhāyādayo, ghare mātādayo, te gilānā palibodhā. Ābādhoti yo koci rogo, so bādhayamāno palibodho. Ganthoti pariyattipariharaṇaṃ, taṃ sajjhāyādīhi niccabyāvaṭasseva palibodho. Iddhīti pothujjanikaiddhi. Sā hi dupparihārā appamattakeneva bhijjati, ayaṃ pana vipassanāya palibodho, na samādhissa samādhiṃ patvā paṭilabhitabbattā. Teti te palibodhā.

须知『palibodha』者，谓明了了悟之相。明了有多种？何等形状？故有『palibodhādasā』等说，又曰『于大注疏中』为上论。此处所谓『āvaso』，指自一个开放的起始，至遍满全部出家众所在之处，是为此处顺承意志所成之明了，非他处也。所谓『kula』者，亲族之家，或『ñāti』亲属之家，如同亲族共住者，此亦明了之所。受益有四缘，彼则为相依而成之明了。所谓『gaṇa』为经中类别，或名词集团。此由意图及诸问而生，助于修习圣法境地之明了。『kamma』则为新业，造作此业者及增长之情况，常应知晓造作业所生之状态、忧闷、急躁，恒持明了。所谓『addhāna』者，指修道行者于道途之勤苦难忍，故对此圣法存有明了。所谓『ñāti』须经家族亲属相互关护、持守，故一个一个地为所共知，彼此皆知。诸比库暮居处所，及诸师长、同屋母亲等，皆具明了。所谓『ābādha』，即是病患，病者正受其苦时，是为明了。『gantha』指论典之持守、诵持及注释，须谨持如持灯火，不可懈怠，是明了规则。所谓『iddhi』，众生常见之神通奇异，无常难得，稀有而疑惑，但于观慧法中，此为明了而非禅定得成之证。此即『palibodha』义也。

§800-2

800-2.Palibodhassupacchedaṃ katvāti ettha paṭhamo tattha nirapekkhacittatāya, dutiyo asaṃsaggena, tatiyo lābhasakkāruppattiṭṭhānaṃ pahāya aññattha gamanena, catuttho yathāraddhaganthasamāpanena , aññassa saṅgāhaṇena vā, pañcamo yathāraddhakammassa niṭṭhāpanena, saṅghādīnaṃ niyyātanena vā, chaṭṭho gantvā kiccatīraṇena, sattamo upaṭṭhahitvā ñātīnaṃ pākatikakaraṇena, aṭṭhamo bhesajjakaraṇena, vīriyādhiṭṭhānena vā, navamadasamā tattha abyāvaṭatāya upacchinditabbā. Upasaṅkamitabboti yattha so vasati, tattha upasaṅkamanavidhiñceva upasaṅkamantena paṭipajjitabbavidhānañca visuddhimagge vuttanayena veditabbaṃ. Ito parañhi ganthavitthārapariharaṇatthaṃ visuddhimagge āgatavitthāraṃ pahāya padatthavaṇṇanamattaṃ karissāma. Kammaṭṭhānassāti ettha yogakammassa pavattiṭṭhānatāya, uparūparibhāvanākammassa kāraṇabhāvato ca kammaṭṭhānaṃ. Taṃ pana sabbatthakapārihāriyavasena duvidhaṃ. Tattha mettā, maraṇassati, asubhasaññā ca sabbattha atthayitabbato icchitabbato sabbatthakakammaṭṭhānaṃ nāma. Cariyānukūlaṃ pana yaṃ kiñci kammaṭṭhānaṃ niccaṃ pariharitabbattā pārihāriyakammaṭṭhānaṃ nāma. Imaṃ duvidhaṃ kammaṭṭhānaṃ yo deti, ayaṃ kammaṭṭhānassa dāyako, sopi īdiso pariyesitabboti dassetuṃ ‘‘piyo garū’’tiādi vuttaṃ. Piyoti sīlasampadādīhi sattānaṃ piyāyitabbo. Garūti tatoyeva garukātabbo pāsāṇacchattaṃ viya garuṃ katvā daṭṭhabbo. Bhāvanīyoti sambhāvanīyo. Vattāti kiñci ālasiyampi disvā codetvā ovādavasena vadanasīlo. Vacanakkhamoti paṭipucchakkhamo, paṭipucchito asaṃhīro hutvā sambhāsanakkhamoti vuttaṃ hoti. Gambhīrañca kathaṃ kattāti tiracchānakathaṃ akathetvā dasakathāvatthupaṭisaṃyuttaṃ gambhīrameva kathaṃ kattā. No caṭṭhāne niyojakoti appavattitabbaṭṭhānabhūte ahite na niyojako. Evamādiguṇopetanti ādi-saddena saddhāsampadādiguṇayogaṃ dasseti. Kālenāti attano, ācariyassa ca sappāyakālena.

谓对明了之分解，初者为无执无取之心，次为不亲近，第三舍弃对利益追求之根基而行他道，第四依照完成论典等完成之法，非自己集修也。第五依照既完成之业终结，第六迎往任务之完成，第七照料亲属管理之事，第八为治疗之行，第九以精进断除疾患，于此地断绝。所谓『upasaṅkamitabba』者，指处于安住之处，即此地，须由来访者以精进入止之法实行，依清净道行所说而知之。从此以后，为避免偏差扩散论著，舍弃大详论只作略释说明。所谓『kammaṭṭhāna』，此为指修行所依业事，涵盖上上下下之修心事因。其在普遍避免上分为二：其一称为『mettā』、死亡念观及不净观，为一切遍处应作念处；其二为习行顺应事，即凡所依修诸法，名为须行避避的修心法门。此二法者，若有人给予，则为此修心法门之施与者，被称为『亲慈贵者』，彼须敬重。所谓『亲』，意谓应以戒德等令众生亲近；『贵』则如石伞般坚重不可轻易抛弃。所谓『应修』，则为追促修行、规劝劝导；『顺教善说』即善诱令欲行正道，若无贸然歪曲，则论理言辞皆深切严密。所谓『不应委付者』不当任用以致引致恶弊。此皆具正信德等诸美德结合而成。所谓『时间』，即自身与老师合适良时。

§803

803.Vattaṃ katvāti ācariyassa navakamahallakabhāvānurūpena khandhake āgataṃ ācariyavattaṃ katvā. Idāni ācariyena paṭipajjitabbavidhiṃ dassetuṃ ‘‘tenāpī’’tiādi vuttaṃ. Tenāpīti kammaṭṭhānadāyakenapi. Caritaṃ ñatvā dātabbanti cetopariyañāṇalābhinā tassa cittācāraṃ, hadayalohitaṃ vā passitvā itarena ‘‘tvaṃ kiṃcaritosi, ke vā pana te dhammā bahulaṃ samudācarantī’’tiādinā paṭipucchitvā tassa caritaṃ jānitvā tadanurūpena dātabbaṃ.

谓先生在别录章节中根据新师姿态所示授受之教师任务也。今当示为老师应行方法曰『tenāpīti』等。此『tenāpīti』即指修心法门施与之师也。乃意于了知行为而行其授与者，心意明解，见心血流涌，或观察他等，问：“汝行何事？谁多所持诸法？”等询问，知其行为，应依此相而施与。

§804

804. Iriyāpathāditopi kesañci caritaṃ jānituṃ sakkā, taṃ pana na ekantikaṃ, ‘‘caritaṃ ñatvā’’ti vuttaṃ, katamaṃ pana taṃ, katividhā vāti āha ‘‘caritaṃ panidaṃ rāgadosamohavasenā’’tiādi . Ussannabhāvena santāne caratīti caritaṃ, asati paṭipakkhabhāvanāyaṃ santāne pavattanārahā rāgādayo.

谓通过观行足迹亦得知某人行为，然非唯一单纯之法，故云「已知行为」。何种行为？有多少种类？说曰：“此行为受到贪嗔痴等三毒驱使。”以激昂之心于系属家族中，行为即是不善；因行此法则激起贪嗔痴法之流转。

§805

805.Vomissakanayāti sampayogavasena, ekasantatipariyāpannatāvasena ca nesaṃ saṃsaggabhedā. Catusaṭṭhi bhavantīti –

『vomissakanayāti』谓因因缘相续缠绕，互相结合破裂之所由。此显四十六种。

‘‘Rāgādike tike satta, satta saddhādike tike;

「贪嗔痴等三，信等七，

Ekadvitikamūlamhi, missato sattasattaka’’nti –

根于二（值）中，谓迷误者为七七，即七乘七七也。

Evaṃ vuttehi navahi sattakehi yathārahaṃ vibhajiyamānā tesaṭṭhi diṭṭhiyā saddhiṃ catusaṭṭhi bhavanti. Tathā hi vuttaṃ upanandattherena –

如是说，当以九乘七真实划分时，其生起见（八十六）则彼此相应。诚如长老乌波难多所说——

‘‘Rāgo doso ca moho ca, rāgena paṭighopi ca;

「贪、嗔、痴三者，以及由贪生起的嗔挡；

Saddhiṃ rāgena moho ca, mohopi paṭighena ca.

贪、痴彼此相应，痴与嗔亦相应。

‘‘Rāgādittayamekanti, satta rāgādike tike;

以贪为初者只有一，即七种贪等三种；

Saddhā buddhi ca takko ca, saddhiṃ saddhāya buddhi ca.

信、智、谨慎，信与智亦彼此相应。」

‘‘Saddhāya takkanañceva, buddhiyā takkanampi ca;

『信』与『智』确实存在其种类；

Saddhādittayamekanti, satta saddhādike tike.

『信』的三种注重乃指为『七种信及诸三信』之一；

‘‘Rāgādikaṃ tikañceka-mekadvitikabhedato;

其中三种欲染（贪及其类）依其一、二、三种有差别；

Saddhābuddhivitakkehi, yathāyogaṃ vimissiya.

应依『信』『智』『思维』等适当法则加以区分。

‘‘Ekamūle dvimūle ca, paccekaṃ sattakattayaṃ;

于一根及两根处，特别各有七类；

Timūle sattakañcekaṃ, ñeyyaṃ taṃ sattasattakaṃ.

三根处诸七类之一，须知此即为七七类。

‘‘Saddhiṃ rāgena saddhā ca, saddhiṃ teneva buddhi ca;

『与贪欲同在者为信，信与智慧亦同在。』

Teneva takkanaṃ tena, saddhābuddhi ca tena ca.

『正因此故，当下即以此，信与智慧亦同此。』

‘‘Saddhāsaṅkappanaṃ tena, buddhisaṅkappanampi ca;

『以此为信念之起意，亦为智慧之起意。』

Vimissetvāna teneva, saddhābuddhivitakkanaṃ.

『舍弃他缘，唯依此念，信与智慧之思惟。』

‘‘Rāgamūlanaye ceva-mekaṃ sattakamuddise;

『以贪欲为根本断灭者，仅此一法为始。』

Saddhiṃ dosena saddhā ca, saddhiṃ teneva buddhi ca.

『与嗔恚同在者为信，信与智慧亦同在。』

‘‘Teneva takkanaṃ tena, saddhābuddhi ca tena ca;

「以彼而作寻，信与慧亦以彼；」

Saddhāsaṅkappanaṃ tena, buddhisaṅkappanampi ca.

「以彼而作信之思惟，以彼而作慧之思惟。」

‘‘Vimissetvāna teneva, saddhābuddhivitakkanaṃ;

「以彼混合之，信慧之寻伺；」

Dosamūlanaye ceva-mekaṃ sattakamuddise.

「于以嗔为根之法门，亦同此——应宣说一组七法。」

‘‘Saddhiṃ mohena saddhā ca, saddhiṃ teneva buddhi ca;

『Saddhiṃ』意为同一，同时；『mohena』即迷惑；此句意为：信心与迷惑并存，智慧亦在其中。

Teneva takkanaṃ tena, saddhābuddhi ca tena ca.

「以彼而作寻，信与慧亦以彼。」

‘‘Saddhāsaṅkappanaṃ tena, buddhisaṅkappanampi ca;

『信解念』者，是信的念想；『佛解念』者，亦是对佛所生的念想。

Vimissetvāna teneva, saddhābuddhivitakkanaṃ.

此等念想若能断除，则为信解佛法的念解。

‘‘Mohamūlanaye ceva-mekaṃ sattakamuddise;

『痴根本缘』者，有一种致使存在（世间诸有）现起的三种根本缘。

Ekamūle naye cevaṃ, ñeyyaṃ taṃ sattakattayaṃ.

若将此三种根本缘之一断除，则这三种存在缘起的根本须知当了然无疑。

‘‘Missetvā rāgadosehi, saddhā teheva buddhi ca;

若能断除贪欲与嗔恨，则信解与智慧亦随之增长。

Tehi saṅkappanaṃ tehi, saddhābuddhi ca tehi ca.

凭借此诸念想，信心与智慧皆增长且具足。

‘‘Saddhāsaṅkappanaṃ tehi, buddhisaṅkappanampi ca;

『信念思维』者，即诸思维中念信心也，『觉思维』者，谓专注于佛的思维。

Tehi dvīheva missetvā, saddhābuddhivitakkanaṃ.

将以上两种思维合而为一，即信与佛二念并存。

‘‘Rāgadosanaye ceva-mekaṃ sattakamuddise;

『渴爱愤恨』等心，唯因一念其中产生，谓称念彼七种之相。

Missetvā rāgamohehi, saddhā teheva buddhi ca.

于贪爱与痴惑二染污中调合，乃信念与智慧并现。

‘‘Tehi saṅkappanaṃ tehi, saddhābuddhi ca tehi ca;

以此等念思为依，信念智慧俱具而生。

Saddhāsaṅkappanaṃ tehi, buddhisaṅkappanampi ca.

是故信念思维与觉思维，皆应共修共持。

‘‘Tehi dvīheva missetvā, saddhābuddhivitakkanaṃ;

以这二者相结合，即信和觉智的思维；

Rāgamohanaye ceva-mekaṃ sattakamuddise.

在贪欲和迷惑的生起中也只指向同一存在。

‘‘Missetvā dosamohehi, saddhā teheva buddhi ca;

与恼怒和迷惑相结合，信和觉智也同在；

Tehi saṅkappanaṃ tehi, saddhābuddhi ca tehi ca.

以这些为思惟，这信心与觉智也同样存在。

‘‘Saddhāsaṅkappanaṃ tehi, buddhisaṅkappanampi ca;

信心的思惟以及智慧的思惟，也都指向这些；

Tehi dvīheva missetvā, saddhābuddhivitakkanaṃ.

以这二者相结合，即信心与觉智的思维。

‘‘Dosamohanaye ceva-mekaṃ sattakamuddise;

「此中唯有一法，是使众生陷于罪恶惑乱，令其内心受污。」

Dvimūlamhi naye cevaṃ, ñeyyaṃ taṃ sattakattayaṃ.

「此罪恶惑乱根本有二，其罪应当舍弃，能除此三罪恶惑乱。」

‘‘Rāgappaṭighamohehi, saddhā teheva buddhi ca;

「贪欲、瞋恚、愚痴，此三为根本，其中心信亦与智慧。」

Tehi saṅkappanaṃ tehi, saddhābuddhi ca tehi ca.

「以此三种心念及凭信与智慧，行使一切妄念所生之意。」

‘‘Saddhāsaṅkappanaṃ tehi, buddhisaṅkappanampi ca;

「恃信心及诸意念，并以慧念相续，」

Tehi tīheva missetvā, saddhābuddhivitakkanaṃ.

「将三者相混合即使安住，生起信心与智慧之分别念。」

‘‘Timūlamhi naye ceva-mekaṃ sattakamuddise;

「于三根之法门，亦同此——应宣说一组七法。」

Evaṃ tesaṭṭhi hotīti, viññeyyaṃ navasattakaṃ;

如此共为六十三，应知有九个七组；

Diṭṭhiyāpi ca hoteva, catusaṭṭhīti kecanā’’ti.

亦有加上见之说，某些人言成六十四。

§806-7

806-7. Nanu ca ‘‘caritaṃ ñatvā dātabba’’nti vuttaṃ, kiṃcaritassa pana kiṃ kammaṭṭhānaṃ anukūlanti imaṃ anuyogaṃ sandhāya taṃtaṃcaritānukūlakammaṭṭhānaṃ dassetvā puna tassa gaṇanato appanāvahato jhānappabhedato samatikkamato vaḍḍhanāvaḍḍhanato ārammaṇato bhūmito gahaṇato paccayato bhedaṃ dassetuṃ ‘‘asubhā cā’’tiādi āraddhaṃ. Tattha dasa asubhāti uddhumātakaṃ vinīlakaṃ vipubbakaṃ vicchiddakaṃ vikkhāyitakaṃ vikkhittakaṃ hatavikkhittakaṃ lohitakaṃ puḷavakaṃ aṭṭhikanti ime dasa. Tathā kāyagatāsati cāti ime ekādasa rāgavikkhambhanassa upāyabhāvato rāgacaritassa anukūlā. Asubha-ggahaṇena cettha tadārammaṇasamādhipubbaṅgamaṃ kammaṭṭhānaṃ gahitaṃ. Evaṃ sesesupi yathārahaṃ daṭṭhabbaṃ. Appamāṇasattārammaṇattā appamaññā, mettā karuṇā muditā upekkhāti catunnaṃ brahmavihārānametaṃ adhivacanaṃ. Te pana savaṇṇakasiṇā nīlakasiṇaṃ pītakasiṇaṃ lohitakasiṇaṃ odātakasiṇanti imehi catūhi vaṇṇakasiṇehi sahitā aṭṭha dosavikkhambhanupāyabhāvato, appaṭighātavisayattā ca dosacaritassa anukūlā.

806-7. 至于『当知行已，应当施设』之说，谓因应行事时，须知何种业处配合此修行教导。为示范依此行持之各类业处，历数并精细区分，包括入定差别、通达超越、增长递增、发心缘起、根基通达等差别，遂示以『不净等』为起始：此处所谓十不净体，分别为毛发、指甲、牙齿、皮肤、肉、筋脉、骨髓、血液、脓水、骨块。又『身念处』乃由十一种烦恼之断除而生、住、灭对应顺序，以断除贪欲为辅助。此不净的觉照，乃修持调心出入定的先导功课。由此可见，余下部分亦应如是实修不误。至于无量专注境界，以无上的慈、悲、喜、舍四梵行名之。此梵行又附属于三种色相的修习法，分别为黄色、蓝色、红色及白色的色相境，由此四色相导出八种对治烦恼之法，契合断贪欲法门。且此四种法皆属不嗔恚调伏烦恼之法，善于断恶手段，适合于治躁恚顽疾。

§808

808.Taṃ…pe… panekakanti ettha ekakanti idaṃ anussatiapekkhaṃ, anussatīsu ekanti attho, na mohacaritavitakkacaritāpekkhaṃ tesaṃ aññassāpi anukūlassa labbhanato. Taṃ pana mohacaritassa, vitakkacaritassa ca gaṇanabalena cittassa patiṭṭhānato anukūlaṃ.

808. 此处所谓『多与一』，乃指此中僧团恭敬之意之一端，因顺习故，始能在念习中维持一境心。此意指于无痴行为、思惟行为间，相应之差别，唯利于此二者之安立而无他辅助。因无明行为与思惟行为，以其力量为心之根基，故利于心之稳固。

§809-11

809-11.Purimā…pe… dehinoti ‘‘buddhānussati dhammānussati saṅghānussati sīlānussati cāgānussati devatānussatī’’ti idaṃ pāḷikkamena purimaṃ anussatichakkaṃ saddhācaritassa atisappāyavasena anukūlaṃ. Maraṇūpasamāyuttā satīti maraṇe, upasame ca yuttā sati, maraṇānussati, upasamānussati cāti vuttaṃ hoti. Āhāranissitā saññāti āhāre paṭikkūlasaññā. Dhātuvavatthānanti catudhātuvavatthānaṃ. Buddhippakatijantunoti buddhicaritassa sattassa. Sesāni kasiṇānīti dosacaritassa anukūlesu vuttehi catūhi vaṇṇakasiṇehi avasesāni pathavīāpotejovāyoālokākāsakasiṇāni, evaṃ purimāni cattāri, imāni chāti dasa imasseva ujuvipaccanīkā, imassa asappāyanti gahetabbavisesassa abhāvato rāgādisabbacaritānaṃ anukūlāti vaṇṇitā.

809-11. 上文『生命住主体』者，指佛、法、僧、戒、施、天诸念，乃以初代念诵中之教习而适应坚固信仰之心。所谓除死相应，意谓于死中正念相应，病中安乐相应。又死念与安念并行，故有死念、安念的教义。所谓食依构像，为对食境产生非喜悦的觉知。所谓四大体，即指色法根本四大。所谓心生心灭，指心行六根的生灭运行。所谓余法及色相法，为断贪行为调伏法中所说之配合色相，诸如地、水、火、风、光、空等色相。由此以前诸法，合计达十，且为身体生命中无碍顺行的正觉修习，这些皆为无倒逆、无障碍之有序清净行持，乃断除一切贪欲等烦恼行为所贻之有利境界。

§812

812.Ekantavipaccanīkabhāvatoti rāgacaritādīnaṃ asubhādikammaṭṭhānassa ujuvipaccanīkatāya. Atisappāyatoti saddhācaritādīnaṃ buddhānussatiādikammaṭṭhānassa atisappāyato. Evaṃ ujuvipaccanīkavasena, atisappāyavasena ca idaṃ sabbaṃ visuṃ visuṃ tesaṃ anukūlanti vuttaṃ, na pana itarassa ananukūlabhāvato. Na hi rāgādīnaṃ avikkhambhikā, saddhādīnaṃ vā anupakārikā kusalabhāvanā nāma atthi. Tathā hi meghiyasutte –

812. 「单纯分别恶性业」者，是指由贪欲行为等不善根本业处，具有正直分别性的状态。所谓「过度勤勉」者，是指由信行为等依佛陀纪念等善根本业处，具有过度精进的状态。如此，既有正直分别之性，亦有过度勤勉之义，此皆被称为诸行具清净、随顺善法，而非他法因不随顺而生不善。因贪欲等根本无不动摇者，信解等则无不辅助善行之名。如《梅迦经》中所说：

‘‘Cattāro dhammā uttari bhāvetabbā, asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāyā’’ti (a. ni. 9.3; udā. 31) –

「有四种法当广修：应修恶法以断除贪欲，应修慈心以断除瞋恚，应修入出息念以断除杂念，应修无常观以破除我慢。」（阿毗尼沙经 9.3；优陀那经 31）

Ekasseva cattāro dhammā bhāvetabbāti vuttā. Tathā rāhulovādasuttepi ‘‘mettaṃ, rāhula, bhāvanaṃ bhāvehī’’tiādinā (ma. ni. 2.120) satta kammaṭṭhānāni vuttāni, na cāyasmato meghiyassa cattāripi caritāni santi, nāpi rāhulattherassa sabbacaritāni, tasmā vacanamatte abhinivesaṃ akatvā sabbattha adhippāyo pariyesitabboti vuttaṃ hoti.

仅此四法应当修习。又如《罗睺罗劝诫经》中亦说：「罗睺罗，当修慈心修习。」并说七种修行法门，但尊者梅迦所修无有四种一一俱全，亦非罗睺罗尊者所修诸行皆备。因此教诲仅防止执著，对诸法无所偏执，而当普遍依教修事。

§813-4

813-4. Kiñcāpi vuttanayena kammaṭṭhānānaṃ gaṇanaparicchedopi sakkā ñātuṃ, saṅkarattā pana sukhena viññātuṃ na sakkāti tesaṃ sāmaññato, visuṃ visuṃ jātito ca gaṇanaparicchedaṃ dassetuṃ ‘‘kammaṭṭhānāni sabbānī’’tiādi vuttaṃ. Cattālīsāti niddiseti pāḷito, aṭṭhakathāto ca samodhānetvā ‘‘samacattālīsā’’ti niddiseyya. Kathaṃ? Kasiṇāni dasa…pe… saññā cāhāratā iti. Asubhānussatī dasāti dasa-saddo paccekaṃ yojetabbo ‘‘dasa asubhā , dasa anussatī’’ti. Dasa asubhā heṭṭhā kathitāva. ‘‘Purimānussatichakka’’nti ettha vuttā cha, maraṇānussati kāyagatāsati ānāpānassati upasamānussatīti imā dasa anussatiyo. Catudhātuvavatthānanti pathavādīnaṃ catunnaṃ dhātūnaṃ vavatthānaṃ. Saññā cāhāratāti gāthābandhavasena ga-kārassa lopaṃ katvā āhāragatā saññā ‘‘āhāratā saññā’’ti vuttā. Āhāroyeva vā āhāratā, taggatā ca saññā upacārato ‘‘āhāratā’’ti vuttā, āhāre paṭikkūlasaññāti attho.

813-814. 另外言说时，可根据行为法门数目做分类总结。然而因文义繁多，难以轻易清楚认知其全部性质，故通常以“四十”为总数标示。巴利文以「四十」称之，注疏亦应以「四十种」表述。当如何理解？诸「相法」为十种……还有鉴别心法十种，合成为“十恶不净”、“十种回忆”如先所述，死亡回忆、身体观、入出息念、安稳回忆共十。四大法质即地、水、火、风四大之性质。如文所言鉴别心乃是由去除牛马等具象名称所得之食法识，称为食法识。食即指食法，鉴别心乃由功用而得之食法名称，指对食之相反识境之知觉。

§815-6

815-6. Kiṃ imesu sabbesuyeva kammaṭṭhānesu jhānaṃ nibbattatīti? Āma, nibbattati sabbesveva upacārajjhānaṃ, appanājhānaṃ pana kesuci na nibbattati, tasmā kānici upacārameva nibbattenti, kānici appanampi. Kathaṃ panetaṃ daṭṭhabbanti āha ‘‘etesū’’tiādi. Upacārameva āvahantīti upacārāvahā ‘‘apekkho’’tiādīsu viya hettha avadhāraṇaṃ daṭṭhabbaṃ. Tattha ānāpānassatiṃ, kāyagatāsatiñca hitvā sesā buddhānussatiādayo aṭṭha anussatiyo, saññā, vavatthānañcāti ete dasa nānappakārakattā, gambhīrattā, sabhāvadhammattā ca asati bhāvanāvisese upacārāvahā vuttā.

815-816. 问：在这些所有修法中禅那是否皆能生起？答：确实所有法门中皆可生起近行禅那，但正断禅那则未必都能生起。因此有些仅于近行禅那中入定，有些甚至正断禅那亦能入定。如何见此？文中有「这些法门」等说，乃见出近行之涵义。以此观之，入出息念、身念等，以及剩余八种佛陀念忆共十种回忆，和鉴别、知觉等皆异中利益各有深浅，应视为特殊修习，称为近行涵义。

§817-8

817-8. Evaṃ upacārappanāvahato dassetvā idāni jhānappabhedato dassetuṃ ‘‘appanāyāvahesū’’tiādi vuttaṃ. Catukkajjhānikāti catukkanayavasena catubbidharūpāvacarajjhānavanto, tesaṃ ekekasseva ārammaṇabhūtāti attho. Pañcakanayavasena pana ‘‘pañcakajjhānikā’’ti veditabbā. Paṭhamajjhānikāti paṭhamajjhānasseva ārammaṇabhūtā, paṭikkūlabhāvato pana itaresaṃ ārammaṇāni na honti. Paṭikkūlepi hi visaye vitakkabalena paṭhamajjhānaṃ appeti caṇḍasotanadiyaṃ arittabalena nāvā viya. Sesāni pana tadabhāvato na tesu appenti.

817-818. 由此近行正断禅那描述，今当展现禅那类别之差异，所谓「正断禅那」等语。四定禅依四步分阶段有四种表现，其各自为独立对象。五步禅则合称为「五定禅」。初禅特指第一定禅之对象，因其偏离他境，故无他方对象。偏离时，因念力作用，第一定禅如狂风般不可承载舟楫。余者亦如是，然弱于第一定，故无法衰减。

§819

819.Tikajjhānavahāti catukkanayena tikajjhānavahā, pañcakanayena pana catukkajjhānavahā, mettākaruṇāmuditā hi mettādīnaṃ somanassasahagatānameva ārammaṇattā pañcamajjhānikā na honti. Appanappattā hi mettādayo somanassena vinā nappavattanti. Catutthopi brahmavihāroti sambandho. Brahmānaṃ uttamānaṃ vihāro, brahmabhūto vā vihāroti brahmavihāro, so upekkhābhāvanāvasena catutthajjhāniko. Tatthāpi mettādivasena paṭiladdhajjhānacatukkassevetaṃ appeti, netarassa. Kasmā? Mettādīnaṃ nissandattā. Yathā hi kasiṇānaṃ nissandā āruppā, yathā ca samathavipassanānissandā nirodhasamāpatti, evaṃ mettādinissandā upekkhā. Āruppā catutthajjhānikāti aṅgasamatāvasena āruppāpi catutthajjhānasseva pabhedāti katvā vuttaṃ.

第819条。依三禅所摄，称为三禅行；依四禅所摄，称为四禅行；五禅摄者中，慈、悲、喜、舍诸禅，唯以随喜心所摄名为五禅行。若缺少随喜之心，诸慈等禅则难以起于该善根。第四禅亦称为梵行。梵行为诸梵天上等之所行，即谓梵住。梵住者，依舍念所发起之平等心，是第四禅行也。尽管如此，依慈悲等禅所成之四禅行，却不能称第四禅者，何以故？乃因慈等诸禅不依止于非有相境。如同无相三摩地依止无相境，禅定之灭尽三摩地也是依止无相境，慈等禅依止之亦是舍念无相境。无相第四禅，即以诸禅分之等随而论；无相亦是第四禅行，盖以分法分别，故有此说也。

§820

820. Evaṃ jhānabhedato dassetvā puna samatikkamato dassetuṃ ‘‘vasenārammaṇaṅgāna’’ntiādi vuttaṃ. Ārammaṇasamatikkamo aṅgasamatikkamoti atikkamitabbānaṃ ārammaṇānaṃ, aṅgānañca vasena samatikkamo duvidho. Kiṃ sabbesveva duvidho labbhati, noti āha ‘‘gocarā…pe… tikkamo’’ti. Catūsu hi āruppesu ārammaṇasamatikkamova hoti ākāsakasiṇavajjitesu navasu ārammaṇesu aññataraṃ samatikkamitvā ākāsānañcāyatanassa, ākāsānañcāyatanādīni ca samatikkamitvā viññāṇañcāyatanādīnaṃ pattabbattā, aṅgātikkamo pana arūpe natthi catunnañcāpi aṅgānaṃ vasena samānattā. Rūpe jhānaṅgatikkamoti rūpāvacarikakammaṭṭhānesu vitakkādīnaṃ jhānaṅgānaṃ atikkamo, idañca labbhamānakavasena vuttaṃ. Paṭhamajjhānikesu duvidhopi samatikkamo natthi, nīvaraṇasamatikkamo idha aṭṭhannampi samāpattīnaṃ sādhāraṇattā na gahito.

第820条。如是显示禅之分别，复示超越之境，故有“离诸所缘境”等说。境界之超越者，即是离境之超越；四禅行之超越，亦为超越自所成之因缘。此超越分二：一者离境界之超越；二者离分法之超越。所说皆双重超越，所谓“入所不入境”之越。四无色定中，则唯以离境界之超越为分，超越九无色定外之境界及识处之境为必需。离分法之超越者，在无色之外四禅及色法禅中无此。至于色法禅定之超越，谓离色相及初禅等禅分，且此以所具之法为证。初禅前两支无超越，因八种共通禅定所成之障碍理，则未被包含。

§821

821. Evaṃ samatikkamavasena dassetvā puna vaḍḍhanāvaḍḍhanavasena dassetuṃ ‘‘daseva kasiṇānī’’tiādimāha. Imesu cattālīsāya kammaṭṭhānesu dasa kasiṇāneva vaḍḍhetabbāni. Na ca…pe… asubhādayoti sesā asubhādayo pana neva vaḍḍhetabbā. Kasmā? Paricchinnākāreneva upaṭṭhānato, ānisaṃsābhāvato ca. Tathā hi dasa asubhāni, kāyagatāsati ca attano ṭhitokāsena paricchinnattā paricchinnākāreneva upaṭṭhahanti. Vaḍḍhitesupi kuṇaparāsi eva upaṭṭhātīti na koci ānisaṃso atthi. Avaḍḍhitesupi hi tesu kāmarāgavikkhambhanā hotiyeva. Yadi evaṃ, asubhajjhānānaṃ appamāṇārammaṇatāvacanaṃ virujjhatīti? Na virujjhati. Ekacco hi uddhumātake vā aṭṭhike vā mahante nimittaṃ gaṇhāti, ekacco appaketi iminā pariyāyena ekaccassa parittārammaṇajjhānaṃ hoti, ekaccassa appamāṇārammaṇaṃ. Yo vā etaṃ ānisaṃsābhāvaṃ apassanto vaḍḍheyya, tassa vasena appamāṇārammaṇatā vuttā. Ānāpānanimittampi nāsikaggamukhanimittādiparicchinnaṃ upaṭṭhāti, vaḍḍhayatopi ca vātarāsiyeva vaḍḍhati. Picupiṇḍādivasena upaṭṭhahantampi hi nimittaṃ vātasaṅghāṭamattameva, tathā brahmavihāranimittampi vaḍḍhentassa sattarāsiyeva vaḍḍheyya, na ca tena koci attho hoti, tasmā tadubhayampi na vaḍḍhetabbaṃ. Yaṃ pana vuttaṃ ‘‘mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī’’tiādi (vibha. 663), tampi pariggahavasena vuttaṃ, na nimittavaḍḍhanavasena. Kiñci brahmavihāre paṭibhāganimittameva natthi, kimayaṃ vaḍḍheyya, appamāṇārammaṇatā panettha pariggahitamattavasena veditabbā. Āruppārammaṇesu ākāsaṃ kasiṇugghāṭamattattā kasiṇāpagamavaseneva manasi kātabbaṃ, tato paraṃ vaḍḍhayato na kiñci hoti, viññāṇaṃ sabhāvadhammattā na sakkā vaḍḍhetuṃ, parikammameva hi vaḍḍhetuṃ sakkā, viññāṇāpagamo tassa abhāvamattattā, nevasaññānāsaññāyatanārammaṇampi sabhāvadhammattāyeva na sakkā vaḍḍhetuṃ, tasmā tānipi na vaḍḍhetabbāni. Appamāṇārammaṇatā āruppānaṃ vipulakasiṇugghāṭimākāse pavattiyā veditabbā. Buddhānussatiādayo ca animittattā na vaḍḍhetabbā . Paṭibhāganimittañhi ayaṃ vaḍḍheyya, tañca nesaṃ natthi, tasmā ime asubhādayo tiṃsa kammaṭṭhānāni paricchinnokāsattā, payojanābhāvato, avaḍḍhanato ca na vaḍḍhetabbāni.

第821条。如是依据超越法而显说，复应以增益与否来显示，故说“四十处中的十种境界”谛。此四十处所用之十境，应当增长。余境如不净等，不应增长，何以故？因诸不净境缘因已断，且无因缘继起。正如十种不净境，俱于身念破坏而生，因缘已断，不复起故。即使增益时，亦仅存于表面，并无依止缘由。若增，应是因贪爱之增长。若非如此，不净禅行何以谓无量境起？不也。或有人为积木支柱等大因，或有以此名称为替代，为一禅之守护境，有无量境。彼若无缘起，此境增长，称为以守护境为缘由之无量境。入出息念之境，乃至鼻孔与口孔诸因缘所界分，亦能增长。如修食味分布之境，增长如风障七层，修梵住亦如是，无一意义。是故二者均不应增长。又所说“慈以相携一方而住”等语，乃因依止现行之缘，非以境相增长。在梵住中无部分缘境起，何以增长？其无限境由依止无边粗相用心制造，非破坏无边境本身。故无边境及无识境、无色境均不增长。无量境增长应以边际依起之无碍境为别。本尊念等因缘无相非增长。分缘境唯此增长，唯无此故，无诸不净等境，因缺缘故，非增长者，故四方三十诸境缘断而无用，无缘故不增长。

§822-3

822-3. Evaṃ vaḍḍhanāvaḍḍhanato dassetvā puna ārammaṇato dassetuṃ ‘‘daseva kasiṇānī’’tiādi āraddhaṃ. Paṭibhāganimittāni honti ārammaṇānīti imāni dvāvīsa paṭibhāganimittabhūtāni ārammaṇāni honti. Sesāti avasesā aṭṭhārasa neva paṭibhāganimittārammaṇā siyuṃ.

第822至823条。如是以增减相显现，复以境界显示，言及“四十处中的十境”并起。所谓境分为二十二，谓为境分缘而成之境。余境共十八，非境分缘境，此二十八境之区分。

§824-5

824-5. Idāni bhūmito dassetuṃ ‘‘asubhānī’’tiādi vuttaṃ. Devesu nappavattanti tattha asubhānaṃ, paṭikkūlassa ca āhārassa abhāvato. Tacapañcakampi hi tattha pavattamānaṃ dibbānubhāvena paṭikkūlākārena nopaṭṭhāti. Assāsapassāsānaṃ brahmaloke abhāvato ‘‘ānāpānassati cā’’tiādi vuttaṃ. Jhānānubhāvanibbattānañhi atthassa abhāvato natthi brahmaloke assāsapassāsā.

第824至825条。现在当示地境，所谓不净境。天人则无此不净境，因无恶趣之饮食也。五恶趣中，于天界之神通，不生诸恶境。呼吸于梵天界不生故，故言入出息念等。禅所得之用，不起于梵天界呼吸处也。

§827

827. Idāni gahaṇato dassetuṃ ‘‘catuttha’’ntiādi vuttaṃ. Tattha catutthaṃ…pe… diṭṭheneva gahetabbāti vāyokasiṇaṃ vajjetvā sesā nava kasiṇā, dasa asubhānīti imāni ekūnavīsati diṭṭheneva vatthunā karaṇabhūtena gahetabbāni uggahetabbāni. Tathā ca vuttaṃ aṭṭhakathāyaṃ ‘‘diṭṭhena gahetabbāni, pubbabhāge cakkhunā oloketvā nimittaṃ nesaṃ gahetabbanti attho’’ti (visuddhi. 1.47).

第827条。现今依义理当说第四禅。第四禅诸境，应取现见之境。除去空处，余九种界及十种不净境，悉应以眼所观察之物依序取用。此说于此注疏中有云：“应取现见，先以眼察视，依境界取之”。

§828-31

828-31.Satiyampi ca kāyamhīti kāyagatāsatiyampi. Diṭṭhena tacapañcakanti tacapañcakamattameva diṭṭhena gahetabbaṃ. Sesamettha sutenevāti ettha kāyagatāsatiyaṃ sesaṃ vakkapañcakādi suteneva gahetabbaṃ. Iti kāyagatāsati diṭṭhasutena gahetabbā. Uttaroṭṭhanāsikaggesu phuṭṭhassa assāsapassāsassa gahetabbato vuttaṃ ‘‘ānāpānassati ettha, phuṭṭhena paridīpitā’’ti. Ucchusassādīnaṃ pattesu calamānavaṇṇaggahaṇamukhena, sarīrasamphassavasena ca vātassa gahetabbattā vuttaṃ ‘‘vāyokasiṇamevettha, diṭṭhaphuṭṭhena gayhatī’’ti. Āditova gahetabbā na hontītiādikammikena bhāvanārambhavasena na paṭṭhapetabbāni, heṭṭhime tayo brahmavihāre, kasiṇesu rūpāvacaracatutthajjhānañca anadhigantvā sampādetuṃ asakkuṇeyyattā.

正念亦称为身念，所谓身念即身所行持的正念。这里所指的身念，是以眼根及五根（眼、耳、鼻、舌、身）为所摄所，即“根五”，并且只应当以眼根为摄体。剩余部分依照所闻之处，即此处的身念，其余则应从说话五根等处取义。故身念当取观自闻之眼根。对于鼻、口等之状态，触及时呼吸出入之状已说明为入出息念，即触觉所激起之气感。对于吹吸等气流之色相及身体触感，此处视为风相之体，因触觉所摄所以称“以眼触摄”。修习者如初始修种种禅定，不能成就下后三禅及四禅与色界禅定，）此处未必修之。

§832-5

832-5. Evaṃ gahaṇavasena dassetvā idāni paccayato dassetuṃ ‘‘kammaṭṭhānesu hetesū’’tiādi vuttaṃ. Tattha etesu kammaṭṭhānesūti ettha yathārahaṃ ārammaṇānaṃ, jhānānañca gahaṇaṃ veditabbaṃ. Ākāsakasiṇassa ugghāṭetuṃ asakkuṇeyyattā vuttaṃ ‘‘ākāsakasiṇaṃ vinā’’ti. Mettādiekekasmiṃ brahmavihāre tīṇi tīṇi jhānāni paṭilabhitvā ṭhitasseva upekkhābrahmavihāravasena pañcamajjhānaṃ uppajjatīti vuttaṃ ‘‘tayo brahmavihārā’’tiādi. Dvinnaṃ nevasaññānāsaññāyatanajavanānaṃ samanantarā nirodhaṃ phusatīti katvā vuttaṃ ‘‘catutthamāruppa’’ntiādi. Vipassanābhavasampattisukhānaṃpaccayāti vipassanāya, bhavasampattiyā, diṭṭhadhammasukhavihārassa ca paccayā hontīti attho.

如上所述以掌握此境示现，现今当顺次观察此诸条件，谓“于修行法门之缘起”等语。此中“诸修行法门”应当理应理解为所谓基础事物、禅定所缘等的把握。由于无法彻底开启虚空界境，故谓“无虚空界相”。在慈心法门等婆罗门禅处得三种三禅境界后即生四禅生定，此谓“三婆罗门禅”。若能现前二无色定的瞬间涅槃，即所谓“四无色定”现前。依止于观的修习成就，生起于有的成就，以及定中所现见法皆生乐受的成就为义。

§836-9

836-9. Evaṃ pasaṅgena āgataṃ kammaṭṭhānavibhāgaṃ dassetvā puna ācariyena paṭipajjitabbavidhiṃ dassetuṃ ‘‘kammaṭṭhānaṃ gahetvā’’tiādi vuttaṃ. Santike vasantassāti ācariyena saddhiṃ ekagehe, ekavihāre vā vasantassa. Kathetabbanti pavattiṃ sutvā sutvā kathetabbaṃ. Āgatassāgatakkhaṇeti sa-kāro padasandhimattakaro, āgatāgatakkhaṇeti attho. Atha vā āgatassa āgatakkhaṇe kathetabbaṃ. Īdisesu hi ṭhānesu āmeḍitasāmatthiyatova labbhati. Na hi ekavārameva āgatassa tasmiṃ khaṇe kathetabbaṃ, tato paraṃ na kathetabbanti yujjati.

如此详述来分别显示各禅法门部分，复由师示教如何修习者须行。所谓“取禅法门”等均是示教。言师与弟子居于同一住所或同一禅室，共同禅修。所谓“说之”，即须将所闻之行义反覆说明。所谓“来的去的当下”，即语词连接，体现时间关系。“来的去的当下”意指当下时刻。又在此地当下时无须反覆说明，次第进行。

Nātisaṅkhepavitthāranti atisaṃkhittaṃ, ativitthārañca akatvā tassa sukhena uggaṇhanappamāṇaṃ kathetabbaṃ. Sace pana so pakatiyāva uggahitakammaṭṭhāno hoti, sajjhāyavasena vā manasikāravasena vā kataparicayo, tassa ekaṃ, dve vā nisajjā attano sammukhāva sajjhāyaṃ kāretvā dātabbaṃ. Evaṃ ācariyena paṭipajjitabbavidhiṃ dassetvā puna gahitakammaṭṭhānena tena yoginā uttari kātabbavidhānaṃ dassento āha ‘‘tenapī’’tiādi. Sammaṭṭhānanti yattha pahaṭo samati, taṃ sammaṭṭhānaṃ, idaṃ sammaṭṭhānaṃ viyāti sammaṭṭhānaṃ. Yathā hi sammaṭṭhāne gahite puggalaṃ attano verī abhibhavituṃ na sakkoti, evaṃ kammaṭṭhāne gahite manobhusaṅkhāto kāmarāgo taṃsamaṅgipuggalaṃ abhibhavitvā attano vase kātuṃ na sakkoti . Tena vuttaṃ ‘‘sammaṭṭhānaṃ viyāti sammaṭṭhāna’’nti. Mano abhibhavatīti manobhū, tassa manobhuno. Aṭṭhārasahi…pe… vivajjiteti –

非粗略简释与废省详论者，而是以恰当和适度的详察详尽说明。如果是中途因故停止修习，或是妥善留心观念，须于一处或二处静坐专心面向本身观想。如此示现给师授受修行方法后，再以所持法门通过习行之修者，讲明更高的行法，曰“正法门”。所谓正法门，即达于应得的法门。譬如在正法门中，即使能驾驭对应自身的敌人，也不能征服所有错误之念；如是修习禅境亦当如此理解。故云“正法门即正法门”。所谓管理心念者，是指心的主宰，即行为、主意等。十八……等词义即将释述。

‘‘Mahāvāsaṃ navāvāsaṃ, jarāvāsañca panthaniṃ;

『大屋新屋，衰老之屋，皆是道路；

Soṇḍiṃ paṇṇañca pupphañca, phalaṃ patthitameva ca.

秃头、叶与花朵，及落果也如是。

‘‘Nagaraṃ dārunā khettaṃ, visabhāgena paṭṭanaṃ;

「城镇是因木料而成，乡镇依田地而立，港口由港湾组成，彼处不易得友人相助。」

Paccantasīmāsappāyaṃ, yattha mitto na labbhati.

「其所在属后方边际，故名后方边境，是彼地友伴难以获得之处。」

‘‘Aṭṭhārasetāni ṭhānāni, iti viññāya paṇḍito;

「十八处场所，如此洞察者（智者）应知，护卫此路，令行无畏。」

Ārakā parivajjeyya, maggaṃ sappaṭibhayaṃ yathā’’ti. (visuddhi. 1.52) –

「为护持此正道，应戒避十八种恶行，安全无惧地践行其道。」（清净学1.52）

Evaṃ vuttehi aṭṭhārasahi vihāradosehi sabbakālaviyutte. Anurūpeti imesu aṭṭhārasasu dosesu aññatarenapi samannāgato ananurūpo nāma, tadabhāvena attano yogakammassa anukūle. Mahāvihārādayo hi yogakammassa anukūlā na honti, tasmā mahāvihāre tāva vattakaraṇādinā palibodho hoti. Yattha pana sabbaṃ katameva, avasesāpi saṅghaṭṭanā natthi, evarūpo mahāvihāropi anurūpova. Navavihāre bahuṃ navakammaṃ kātabbaṃ hoti, tasmā so asati aññasmiṃ anukūle kāraṇe ananurūpo hoti. Tathā jiṇṇavihāropi bahupaṭijaggitabbatāya kammaṭṭhānantarāyiko. Panthanissitako āgantukehi rattindivaṃ samokiṇṇatāya. Yattha soṇḍī nāma pāsāṇapokkharaṇī hoti, so soṇḍivihāro. Tattha bahū pānīyatthāya samosaranti, tathā paṇṇapupphaphalavati vihāre taṃtadatthāya. Patthanīye lokasammate vihāre viharantaṃ ‘‘arahā’’ti sambhāventā bahū āgacchanti. Nagarasannissitepi vihāre visabhāgārammaṇāpāthagamanādīni honti. Dārusannissite kaṭṭhahārikādīhi aphāsu hoti. Khettasannissite vihāramajjheyeva khalamaṇḍalakaraṇādinā aphāsu hoti. Visabhāgapuggalādhivutthepi kalahanivāraṇādīsu te upavadanti. Paṭṭanasannissite abhiṇhaṃ nāvāsatthehi āgatamanussehi aphāsu hoti. Paccantanissite manussā buddhādīsu appasannā honti. Rajjasīmasannissite dvinnaṃ rājūnaṃ kalahe sati dvinnaṃ vijitesu piṇḍāya vicarantaṃ bhikkhuṃ ‘‘ayaṃ carapuriso’’ti gahetvā bandhanādikaṃ pāpeyyuṃ, asappāye amanussādiupaddavā honti. Kalyāṇamittānadhivutthe uppannakaṅkhāya vinodake asati mahādosoyevāti etepi vihārā ananurūpā, tasmā tādise vihāre parivajjetvā vuttadosavirahite anurūpe vihāre vihātabbaṃ.

如是所说的十八种祸害与修行所生之恶，时时俱现不可不察。诸贤于此十八恶中或多或少俱备，分别为合适与不合适。惟其性质，如理作意本自有助其修行，谓之合适。反之则不合适。然大寺院等处从不合适之恶中免，故于大寺院长养则难，有诸增上障碍。虽悉皆已了，若缺其余，组织难全。此理于大寺院同样适用。九寺皆有多新务必行，故若无助缘，无助相契，反生不合宜。又旧寺也因久住而多受烦扰，成修行干扰。行者往来依路，有来往生灵昼夜频集。所谓池塘积水之地名为旱池，故名旱池寺院，众水聚聚而成。另有“花叶果林”寺，环境因名而异。优秀寺院众修比库被称为“阿拉汉”，众多比库依彼而住者亦至。城市近旁的寺院常有区域争斗入侵。林木多被砍伐，刹中漆黑肮脏。田地乡镇之间寺庙中心常有恶劣秩序。港口寺多被往来航运之人骚扰。后边边境寺之人对佛僧不敬。政区争执时，常见两国王争，巡游僧被人抢缚、打骂，常遭无端祸害。因劣友生恶疑，驱使生诸忿恨，故这些寺院因多惹弊端，不宜常住。故于此类寺院，应避之；应入正法所契合、污秽缺少的净修处所修行。」

Tassa pana vihārassa anurūpabhāvo evaṃ veditabboti dassetuṃ ‘‘gāmato’’tiādi vuttaṃ. Gāmatoti gocaragāmato. Nātidūreti gocaragāmassa aḍḍhagāvutato orabhāgatāya na atidūre. Naccāsanneti pacchimena pamāṇena gocaragāmato pañcadhanusatikatāya na atisanne. Iminā gamanāgamanasampannataṃ dasseti. Gocaragāmassa pana uttaradisāya vā dakkhiṇadisāya vā nātidūraṃ naccāsannaṃ senāsanaṃ visesena gamanāgamanasampannaṃ hoti, nātidūranaccāsannatā cettha nidassanamattaṃ. Pañcaṅgasaṃyuteti pana vuttattā nātidūranaccāsannatāya saha divā appakiṇṇatādīni cattāri samodhānetvā pañcaṅgasaṃyuttatā veditabbā. Vuttañhetaṃ bhagavatā –

彼修行所相应之处所状态，当如是知。此称为「乡村」等。乡村为畜养家畜之地，若算不过远，谓在畜养地半径五十里以内。近水园林，则西侧不超过五百弓弦长之距，称为近水园林。由此可见来往便利通行之地。乡村一方无论南北，均不远有便利来往之近水园林军营，不以距离远近论。所谓“五相连合”，是因不用于远距离来往，日间易被发现等四种合相，使之视为五相连合。世尊亦曾说及此义——

‘‘Kathañca, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hoti? Idha, bhikkhave, senāsanaṃ nātidūraṃ hoti naccāsannaṃ gamanāgamanasampannaṃ divā appakiṇṇaṃ rattiṃ appasaddaṃ appanigghosaṃ appaḍaṃsamakasavātātapasarīsapasamphassaṃ, tasmiṃ kho pana senāsane viharantassa appakasireneva uppajjanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā, tasmiṃ kho pana senāsane therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te kālena kālaṃ upasaṅkamitvā paripucchati pañhaṃ ‘idaṃ, bhante, kathaṃ; imassa ko atthoti. Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttāniṃ karonti, anekavihitesu ca kaṅkhāṭṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti. Evaṃ kho, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hotī’’ti (a. ni. 10.11).

「比库们，怎样才称得上具备五个条件的住处呢？在此，比库们，住处不应太远离城镇，应当四通八达利于来往，白天无拥挤嘈杂，夜间无喧嚣吵扰，无惊恐之声，无刺耳风声虫鸣，且无强烈的寒暑煎熬、沙尘暴侵扰和骚扰。处于这样的住处中生活的比库，虽然隐居寂静，却难免日常乞衣乞食、医药治疗和维修住处等事务产生。除此之外，年长比库多而博闻，常有来往，执持佛法戒律律藏所在的牒表。他们适时来访，勤于诘问，提出疑问‘尊者，这住处如何？有何益处？’这些年长比库未曾回避，对疑难处作详尽说明，对高深难解之处予以解惑。如此，住处即称具备五种条件。」（阿毗尼沙经 10.11）

Ettha ca nātidūranaccāsannabhāvena gamanāgamanasampannatā paṭhamaṃ aṅgaṃ, divā mahājanasaṃkiṇṇatābhāvena, rattiyaṃ janālāpasaddābhāvena, sabbadāpi janasannipātanigghosābhāvena appakiṇṇaappasaddaappanigghosabhāvo dutiyaṃ, ḍaṃsamakasādiparissayābhāvo tatiyaṃ, appakasirena cīvarapiṇḍapātādipaccayalābho catutthaṃ, bahussutatādiguṇasamannāgatānaṃ therānaṃ vasanabhāvo pañcamanti imehi pañcahi aṅgehi saṃyutte samannāgate vihārasmiṃ vihātabbaṃ.

此五个条件依次为：第一，不远离城镇且通达四方来往；第二，白天无拥挤闹市，夜晚无吵闹喧嚣，常归于凉静安宁；第三，无刺耳的风声与昆虫骚扰；第四，因衣食乞求和施药治疗所生的影响极微；第五，有博闻多识且通晓佛法戒律年长比库的居住环境。比库们应在具此五个条件的居所安心修行。

§840-1

840-1. Paṭhamaṃ vuttaāvāsādimahāpalibodhe upādāya khuddakapalibodho, idāni taṃ palibodhaṃ sarūpato dassetvā tassa upacchindanākāraṃ āvi kātuṃ ‘‘dīghā kesā’’tiādi vuttaṃ. So patto suṭṭhu pacitabboti yojanā.

840-841。此处所说的住处与大巴利辞典中的小辞典论述相应，如今通过此处注解形象展现，并附加其样式描写称为“长发”等。此语示意其应被详细彻底地说明，其重要性显著。

§842-5

842-5.Pavivitteti janavivitte okāse. Vajjetvā…pe… lohitanti ime cattāro kasiṇadosā, tasmā evarūpā mattikā vajjetvā. Saṇhāyāti apanītatiṇamūlasakkharavālukāya sumadditāya sukhumāya. Aruṇavaṇṇāyāti aruṇanibhāya, aruṇavaṇṇappabhāyāti attho. Bahiddhā vāpi tādiseti bahiddhāpi vihārapaccante paṭicchannaṭṭhāne. Saṃhārimanti saṃharitabbaṃ gahetvā caraṇayogyaṃ. Tatraṭṭhakanti yattha kataṃ, tattheva tiṭṭhanakaṃ.

842-845。“Pavivitte”意为在人群稀疏之处。词义延展为去除污秽。四种泥土辞，因诸种污秽，应被抛弃。柔软细腻的沙粒被称为“Saṇhāyāti”，意为柔滑细致。“Aruṇavaṇṇāyāti”表示赤红如火的颜色的义。该词可用于人烟稀少或居室近旁隐蔽的处所。“Saṃhāri”指应加以清除，保持该处适宜行走。非常驻足处为此所指。词中述及“tattheva tiṭṭhanakaṃ”即停留于该处。

§847-50

847-50.Pamāṇatoti vakkhamānappamāṇato. Vaṭṭaṃ ākoṭetvāti parimaṇḍalaṃ katvā ākoṭetvā. Tanti taṃ cammaṃ vā kaṭasāraṃ vā dussapaṭṭaṃ vā. Kaṇṇikanti kaṇṇikāsadisaṃ, parimaṇḍalato padumakaṇṇikākāranti vuttaṃ hoti. Tenāha ‘‘sama’’nti. ‘‘Kaṇṇikāsama’’nti vā pāṭho. Vidatthicaturaṅgulanti caturaṅgulādhikavidatthippamāṇaṃ. Etadeva hi pamāṇaṃ sandhāya aṭṭhakathāyaṃ ‘‘suppamatte vā sarāvamatte vā’’ti (visuddhi. 1.55) vuttaṃ. Vivaṭṭanti nibbānaṃ. Kasiṇaparikammaṃ karontopi hi ettakeyeva aṭṭhatvā nibbānatthāyeva vāyamati. Bherītalasamaṃ katvāti pāṇikāya ghaṃsetvā ninnatunnataṭṭhānābhāvena bherītalaṃ viya samaṃ katvā. Sammajjitvāna taṃ ṭhānanti yasmiṃ ṭhāne nisīditvā taṃ kasiṇaṃ oloketi, taṃ ṭhānaṃ sace uklāpaṃ hoti, sammajjitvā. Nhatvāti sarīradarathavinodanatthaṃ nhatvā.

847-850。“Pamāṇato”即指言说的尺寸大小。“Vaṭṭaṃ ākoṭetvā”指划定圆形范围。“Tanti”指皮革或坚韧材料。称“Kaṇṇikanti”为具有小孔状外观且呈莲花状边缘者，因而称为“sama”。“Vidatthicaturaṅgulanti”即四英寸左右，四指宽度的意义。此尺寸明了，如《净心论》所述“宽大或窄小”等。解脱释义（即涅槃）被称作“vivaṭṭa”。修行者调习相应的练习，作用明显。手掌拍打物体如击鼓形成稳定节奏，其所用部位亦形似鼓面。坐于此处，意为此部位稳健能承托身体，利于观内观修炼。

§851-2

851-2.Tamhā kasiṇamaṇḍalā hatthapāsappamāṇasmiṃ padeseti tamhā kasiṇamaṇḍalassa, ṭhapitaṭṭhānamhā aḍḍhateyyahatthantare padese, kasiṇamaṇḍalassa, pīṭhassa ca majjhaṃ hatthapāsappamāṇaṃ katvā paññatteti vuttaṃ hoti. Vidatthicaturaṅgule ucceti vidatthicaturaṅgulaṃ hutvā ucce, vidatthicaturaṅgulapādaketi vuttaṃ hoti. Dūre nisinnassa hi kasiṇaṃ na upaṭṭhāti, āsannatare nisinnassa hatthapāṇikāpadādayo kasiṇadosā paññāyanti. Uccatare nisinnena ca gīvaṃ paṇāmetvā oloketabbaṃ hoti, nīcatare jaṇṇukāni rujjanti, tasmā hatthapāsappamāṇe padese vidatthicaturaṅgulapādake pīṭhe nisīditabbaṃ. Yasmā catūsu iriyāpathesu sayanaṃ kosajjapakkhiyaṃ, ṭhānacaṅkamanāni uddhaccapakkhiyāni, nisajjā pana alīnuddhaccapakkhiyā, santo iriyāpatho, tasmā vuttaṃ ‘‘nisīditvā’’ti, samantato ūrubaddhāsanaṃ pallaṅkaṃ ābhujitvāti attho. Yenākārena nisīdantassa nisajjā sukhā hoti, taṃ dassetuṃ vuttaṃ ‘‘ujuṃ kāyaṃ paṇidhāyā’’ti. Uparimaṃ sarīraṃ ujukaṃ ṭhapetvā aṭṭhārasapiṭṭhikaṇṭake koṭiyā koṭiṃ paṭipādetvāti attho. Evañhi nisinnassa cammamaṃsanahārūni na oṇamanti, athassa yā tesaṃ oṇamanapaccayā khaṇe khaṇe vedanā uppajjeyyuṃ, tā na uppajjanti. Tāsu anuppannāsu cittaṃ ekaggaṃ hoti, kammaṭṭhānaṃ na paripatati. Tato ca pubbenāparaṃ visesappattiyā vuddhiṃ phātiṃ upagacchati. Idāni ārammaṇapariggahupāyaṃ dassento āha ‘‘katvā parimukhaṃ sati’’nti, kammaṭṭhānābhimukhaṃ satiṃ ṭhapetvāti attho. Abhi-saddena hi samānattho idha pari-saddo, atha vā samīpatthena pari-saddena mukhassa samīpe satiṃ katvāti attho. Yathāha – ‘‘ayaṃ sati upaṭṭhitā hoti supaṭṭhitā nāsikagge vā mukhanimitte vā. Tena vuccati parimukhaṃ satiṃ upaṭṭhapetvā’’ti (vibha. 537). Atha vā ‘‘parīti pariggahaṭṭho, mukhanti niyyānaṭṭho, satīti upaṭṭhānaṭṭho. Tena vuccati ‘parimukhaṃ sati’’nti (paṭi. ma. 1.164) vacanato ‘‘pariṇāyikā’’tiādīsu viya pari-saddo pariggahaṭṭho, ‘‘suññatavimokkhamukha’’ntiādīsu viya mukha-saddo niyyānaṭṭhoti katvā pariggahitaniyyānasatiṃ katvā sabbathā gahitāsammosaṃ pariccattasammosaṃ satinepakkaṃ upaṭṭhapetvāti vuttaṃ hoti.

851-852。此处专论旋转盘安全尺寸，即放置于手掌大小区域。旋转盘中心部位有所标识，其范围相当于八掌之宽处。称为“vidatthicaturaṅgulapādaka”，即四指宽的托座。因盘体距离坐处较远，不宜直接观看，需坐近取其手掌及臂部感知轮廓。正坐时脖颈保持直立，有助专注观察，避免头部低垂带来不适感。四肢本为行动与休息根本，因而乃坐禅时应保持稳固的身体架势。须注意足不应接触痛处，否则产生不适感。如身体诸部无痛，则心能专注不动，修行业处得以不妨碍。由此修行次第，则智慧不断增长。注疏由此引入专注力修习法门“正念向前”，即以坚定安住针对修行法门。此所谓“相应誓愿”，即处此状态时正确而坚决维持正念。描述中提及“此念随时现起于鼻尖或口前”，即念头稳定而细微环绕。此字义含发舍离间的协助，主要意指心念护持与受到调伏之意。文末还引用其他有关用词的释义，此处强调精细且符合实用的专注定义。

§853-5

853-5.Kāmesvādīnavaṃ disvāti ‘‘kāmā nāmete aṭṭhikaṅkhalikūpamā nirassādaṭṭhenā’’tiādinā vatthukāmakilesakāmesu ādīnavaṃ paccavekkhitvā. Nekkhammaṃ daṭṭhu khematoti nekkhammaṃ khemato disvā kāmanissaraṇaṃ sabbadukkhasamatikkamassa upāyabhūtaṃ nekkhammanti evaṃ nekkhammasaṅkhātaṃ saupacārajjhānaṃ, nibbānaṃ, vipassanaṃ, sabbepi vā kusaladhamme khemato nibbhayato disvā, tattha jātābhilāso hutvāti vuttaṃ hoti. Paramaṃ…pe… ratanattayeti buddhādiratanattaye ratanattayaguṇānussaraṇena balavapītipāmojjaṃ janayitvā. Bhāgī…pe… muttamanti ‘‘ahaṃ imāya sabbabuddhapaccekabuddhaariyasāvakehi paṭipannāya nekkhammapaṭipattiyā cittavivekādippavivekajassa sukhassa addhā ekantena bhāgī assaṃ, lābhī bhaveyya’’nti evaṃ paṭipattiyaṃ ānisaṃsadassanena tabbisayaṃ uttamaṃ mahantaṃ ussāhaṃ katvā. Ākārena samenevāti atiummīlitaatimandālocanāni vajjetvā nātiummīlitanātimandālocanasaṅkhātena samena ālocanākārena. Atiummīlayato hi atisukhumaṃ, avibhūtañca rūpagataṃ upanijjhāyato viya cakkhu kilamati, attano sabhāvavibhāvanato ca maṇḍalaṃ ativibhūtaṃ hoti, tathā vaṇṇato, lakkhaṇato vā upatiṭṭheyya, tenassa nimittaṃ nuppajjati. Atimandaṃ ummīlayato ca gajanimīlakena pekkhantassa viya rūpagataṃ maṇḍalaṃ avibhūtaṃ hoti. Dassane mandabyāpāratāya kosajjapātato cittañca līnaṃ hoti, evampi nimittaṃ nuppajjati, tasmā yathā nāma ādāsatale mukhanimittaṃ gaṇhanto na tattha atigāḷhaṃ ummīlati, na atimandaṃ, atha kho samena ākārena gaṇhāti, evameva nātiummīlanādinā samena ākārena gaṇhantena bhāvetabbanti. Nimittaṃ gaṇhatāti pathavīkasiṇe cakkhunā gahitaṃ nimittaṃ manasā gaṇhantena.

853-855. 关于感官欲乐之新异所现，谓之“欲乐存在名为铁链井”之类，指由欲望所染著的根本烦恼中欲乐的表现，当细察此为新异。观察出离时，当知出离即为安全安稳。于安全中观察，则见离欲为断除一切苦难的良方，是为归于出离。归于出离之禅定乃善内行之一种，亦即涅槃、慧观等善法的安稳所在。因于此中生善业之渴望，而言。最高的……彼佛宝等宝聚，因忆念佛宝等之功德，生起力量、喜悦与欢喜。尊者……曰：“我因修习此因世诸佛、辟支佛、圣弟子所修行的出离法门，具心的净慧等分别，与他人心不同，得享清凉和平静，必当获益。”言此修行之证，令人产生极大的奋发心。亦谓“依正视野”即以释放过度闭合或过松散的眼睛，称为适度之正视。过度闭合则瞳孔过分微细，眼中之色相不彰，犹如内视般体察色相而致视力迟钝。自身体察后，色相若未清澈、特征未显露则不会生起相应的相。若视力过度迟钝则如象的斜视者见色轮不清。因见力不足，心意稠浊，犹如视障，故不能生正相。故出现适度，非过度闭合亦非过分松弛，由此以正视眼即正视眼之法育成。所谓把相摄受者，喻为眼对地色净土内的相摄入，意由心摄取也。

§856-7

856-7. Idāni nimittaggahaṇopāyaṃ dassetuṃ ‘‘na vaṇṇo pekkhitabbo’’tiādi vuttaṃ. Na vaṇṇo pekkhitabbo soti yo tattha pathavīkasiṇe aruṇavaṇṇo, so na cintetabbo vaṇṇavasena manasikaroto vaṇṇakasiṇabhāvūpagamanato. Cakkhuviññāṇena pana gahitaggahaṇaṃ na sakkā vāretuṃ, tenevettha ‘‘na oloketabbo’’ti avatvā ‘‘manasānupekkhitā hotī’’tiādīsu viya manasā cintanavasena pekkhanaggahaṇaṃ kataṃ. Daṭṭhabbaṃ na ca lakkhaṇanti yaṃ tattha pathavīdhātuyā thaddhalakkhaṇaṃ na manasikātabbaṃ tassa manasikāre dhātukammaṭṭhānassa gahitattā. Vaṇṇaṃ pana amuñcitvāti disvā gahetabbattā pana vaṇṇaṃ amuñcitvā. Ussadassa vasena hi cittaṃ paṇṇattidhammasminti pathavīdhātuyā sattito adhikabhāvena sasambhārapathaviyā ‘‘pathavī’’ti vohāro, tasmiṃ sasambhārapathaviṃ upādāya paññatte paṇṇattidhamme ādāsatalagatamukhanimitte viya cittaṃ ṭhapetvā. Ekaggamānasoti puna nānārammaṇe cittaṃ avisāretvā ekaggamānaso hutvā. Pathavī pathaviccevaṃ vatvāti ettha paṭhamasamannāhāre kassaci vacībhedopi siyāti vuttanti ācariyadhammapālatthero āha.

856-857. 今当示范如何摄持相，谓“不应仅观颜色”等。此言非谓地色呈红色者不可视，仅非以颜色为由专注以观颜色的色遍修此观想法。眼识无法止住摄取，因此语“不可直视”，转为“用心观照”等，乃用心持观之意。应当观察而非留意诸地质特征中沉重的色相，不应专注沉重色相。见色不中断，即取色而不执着。因为心有生起现象，所以取色，从心处安住。心念专一不分散。谓地色如土地的庄园，初学者或有异说，称地色乃庄园，正如觉者于此说，经论师佛音尊者所言亦有此义。

§858

858. Yadi vohāramatte cittaṃ ṭhapetabbaṃ, nāmantaravasena pathavī manasikātabbā bhaveyyāti hotu, ko dosoti dassento āha ‘‘pathavī medanī’’tiādi. Atha vā kiṃ pathavīnāmeyeva vutte bhāvanā hoti, udāhu aññasmimpīti āha ‘‘pathavī medanī’’tiādi. Ekaṃ vattumpi vaṭṭatīti etesu yaṃ icchati, taṃ attano paguṇatāya vā pacuratāya vā āgacchantaṃ ekaṃ vattuṃ vaṭṭati. Kiñcāpi evaṃ vaṭṭati, apica ‘‘pathavī’’ti etadeva nāmaṃ pākaṭaṃ, tasmā pākaṭavaseneva ‘‘pathavī pathavī’’ti bhāvetabbanti ācariyā.

858. 若仅凭名称摄心，以名为地色者求心安住，是不妥。对此，曾有人指责曰“地色乃姿物”。又或问此地色是否仅此一色，答曰“地色乃姿物”。一切以一为转，即自性或成熟度而深入一味。虽如此谓地色，盖以明显名称呼之。故应以清楚明辨之地色为法修习，由师长教示。

§859-60

859-60.Ummīlitvā…pe… tāva soti yāva vakkhamānākārena uggahanimittaṃ nuppajjati, tāva kiñci kālaṃ cakkhuṃ ummīlitvā nimittaggahaṇavasena pathavīmaṇḍalaṃ oloketvā puna kiñci kālaṃ cakkhūni nimīlitvāti evaṃ vārasatampi vārasahassampi tato bhiyyopi ummīlitvā so yogī āvajjeyya, yenākārena oloketvā gahitaṃ, tenākārena taṃ samannāhareyyāti attho.

859-860. 若心执于名称，则心须能观地色；否则无法修习。如光暗交替时眼瞬闭，及时再睁开，则在暗时以摄取色相之心能观察此色轮。如是数年数千载瞑目修炼，若能以此眼相摄取，最终亦当具足该法修持。此意即是如此。

§861-3

861-3.Āpāthaṃ tu yāti ceti yadi manodvārikajavanānaṃ gocarabhāvaṃ upagacchati, taṃ uggahanimittaṃ tadā uppannanti pavuccatīti yojanā. Yadi uggahanimittepi pathavīmaṇḍalaṃ oloketvā bhāveti, paṭibhāganimittuppatti na siyā. Samīpaṭṭhena ca na sakkā anoloketunti vuttaṃ ‘‘nisīditabbaṃ no ceva’’ntiādi. Yathāsukhaṃ nisinnena, yathāsukhaṃ vā bhāvetabbanti sambandho.

861-863. 何时失去方向感？若心入静时观境境界临近心识，初现唤作失去方向的征象。如还能观地色轮，此时不会生部分相离失；且不能近距观察失去方向时，谓“不可坐立，不可卧卧”等。应随缘安坐、或由缘成长习。

§864-5

864-5.Papañca…pe… dhovaneti passāvādinā kenaci karaṇīyena nisinnaṭṭhānato aññattha gantvā puna āgamma nisīdantena pādā dhovitabbā honti. Adhotapādena hi senāsanaṃ akkamato āpatti hoti, khaṇe khaṇe pādadhovane ca papañco hoti, tasmā tassa parihāratthaṃ dve upāhanāyeva icchitabbā. Tāva bahutalikā saddampi janeyyuṃ, saddo ca jhānakaṇṭako, tasmā vuttaṃ ‘‘ekatalikā’’ti. Tathā ‘‘parissayavinodanatthaṃ kattaradaṇḍo ca icchitabbo’’ti (visuddhi. 1.57) aṭṭhakathāyaṃ vuttaṃ. Asappāyena kenacīti vakkhamānena āvāsādiasappāyesu kenacideva asappāyena . Taṃ ṭhānanti kasiṇamaṇḍalassa ṭhitaṭṭhānaṃ. Ādāya taṃ punāti yathājātaṃ uggahanimittaṃ puna gahetvā, puna uppādetvāti vuttaṃ hoti.

864-865. 言纷乱之物因口舌不净，语音扰乱，令有人以手触坐处而离开，彼人再回其处时，脚须先净除。若用下足入座则误触坐处，故反复净足以断除纷乱。故须两足净足。亦言久坐发出声响扰人，是禅门之害。故此处教示“单足净足”，又“为消除烦恼，应用材料与杖加持”亦有此义（《清净道论》卷一五七）。「无间断」者，谓多次起身行去。此处言布坐坐处为光明场所，须重持净念反复进修，即再次观察起作用之相随，是其义理。

§866-7

866-7.Pīṭhe sukhanisinnenāti puna vasanaṭṭhānaṃ āgantvā vuttaniyāmena pīṭhe sukhanisinnena. Bhāvetabbanti taṃ nimittaṃ manasikāravasena vaḍḍhetabbaṃ. Samannāharitabbanti sammā āvajjitabbaṃ, sammā vā anu āharitabbaṃ. Takkāhatanti ‘‘takkanato takko’’ti evaṃ laddhanāmena bhāvanācittasampayuttena sammāsaṅkappena āhananapariyāhananakiccena aparāparaṃ pavattanena kammaṭṭhānaṃ āhataṃ, pariyāhatañca kātabbaṃ, balappattavitakko manasikāro bahulaṃ pavattetabboti attho.

866-867.『坐于软垫上安然自在』是指，返回坐具所在地，依规矩说法即为『坐于软垫上安然自在』。应当用心造作此相，令其以注意力增长。应当具备、应当正确引入、应当正确维持。所谓“理智（takka）报称‘以理智为根据的理智’”，意即以已得此名称的修习心相随持，依正思惟，围绕引入与维持之修习事分别循环，使业处得到被引入和被维持，并且多起以理智为根据的注意力。此即其意。

§868-70

868-70.Taṃ icchatīti taṃ nimittaṃ manasikātuṃ icchati. Evaṃ karontassāti evaṃ kammaṭṭhānaṃ takkāhataṃ karontassa. Yathā bhāvanā pubbenāparaṃ visesaṃ āvahati, evaṃ anuyuñjantassa, evaṃ karoto pana yadā saddhādīni indriyāni suvisadāni tikkhāni pavattanti , tadā assaddhiyādīnaṃ dūrībhāvena sātisayaṃ thāmappattehi sattahi balehi laddhupatthambhāni vitakkādīni kāmāvacarāneva jhānaṅgāni bahūni hutvā pātubhavanti. Tato ca tesaṃ ujuvipaccanīkabhūtā kāmacchandādayo saddhiṃ tadekaṭṭhehi pāpadhammehi dūrībhavanti. Tena vuttaṃ ‘‘vikkhambhanti…pe… pañca nīvaraṇānipī’’ti. Samādhiyati…pe… yoginoti tassa yogino paṭibhāganimittaṃ ārabbha uppannaupacārasamādhinā upacārajjhānena cittampi samādhiyati, paṭibhāganimittampi uppajjati upacārajjhānassa tena vinā abhāvato.

868-870.『其欲』意为欲求用心于此相。『是故行者欲用心于该业处』，指依理智而被引入的业处施行此行所生。犹如心的修习一前接一后带来特殊变化，修行者依此顺行。修行时当信心等根门清晰敏锐而行，彼时断疑之类乃生众多念头所依，也正如欲望所生之禅支诸多发生般出现。随之产生直接反转性质的欲爱嗔恨等恶习，与彼诸恶业恶法背离远离。故云曰：“五盖相关彼此散乱……”禅定由此成就。修行者由此起始对彼缘起现象的相应用心，借由临绪禅定乃至近禅得持，于无近禅时亦生此缘相。

§871-4

871-4.Imassāti paṭibhāganimittassa. Purimassāti uggahanimittassa. Thavikāti ādāsathavikato. Balākāviyatoyadeti meghasamīpe balākā viya. Sā hi meghassa nīlattā sayaṃ atiparisuddhā upaṭṭhāti, tadā taṃ upaṭṭhātīti sambandho. Evaṃ ādāsamaṇḍalūpamādīhi uggahanimittato paṭibhāganimittassa suvisuddhataṃ, saṇhasukhumatañca dasseti. Tenāha ‘‘tatodhikatara’’nti. Uggahanimitte aṅgulipadapāṇikāpadādayo kasiṇadosā paññāyanti, idaṃ pana vuttanayena tatopi sataguṇaṃ sahassaguṇaṃ suvisuddhaṃ hutvā upaṭṭhātīti attho. Tanusaṇṭhānavantantiādi aparamatthasabhāvattā vuttaṃ. Yadi hi taṃ edisaṃ bhaveyya, cakkhuviññeyyaṃ siyā, oḷārikaṃ sammasanūpagaṃ tilakkhaṇāhaṭaṃ, na panetaṃ tādisanti. Yadi panetaṃ na saṇṭhānādivantaṃ, kathaṃ jhānassa ārammaṇabhāvoti āha ‘‘upaṭṭhā…pe… maya’’nti. Tattha paññajanti bhāvanāmayaṃ paññājanitaṃ, bhāvanāpaññāya sañjānanamattanti vuttaṃ hoti. Na hi asabhāvadhammassa kutocisamuṭṭhānaṃ atthi. Tenāha ‘‘bhāvanāmayaṃ upaṭṭhānākāramatta’’nti, kevalaṃ samādhilābhino bhāvanāvisesajanitaṃ tammayaṃ upaṭṭhānākāramattameva bhāvanāvisesānubhāvena upaṭṭhātīti attho.

871-874.“此时”意谓对应临绪禅的缘起相。“前时”对应前驱缘相。“尤为”意谓如云近旁肆虐之风。彼如云自身清净纯净而驻守，观察即是此关系。由此，诸如风轮等缘起之相，临绪相显见纯净微妙。故称为“尤为殊胜”。前驱缘处之指节、足掌、手指等定相者，虽受弊病而智慧仍现清明，由此亦得大乘正法之缘起相恒常驻守。谓之“身体具足常住”等，依其别意所称。若处此非此相，则眼识可察观之相不显现，诸特征断灭，不属此类。倘不具此诸缘处，何由成就禅定起点？故言“依缘而驻守”。彼为依修慧生成的慧所生慧，只由修慧以觉知界情，故曰“基于由修慧生的驻守相”，仅由修正定成就修慧特殊差别的驻守相，以及由修习特殊差别因缘得以出现的驻守。

§875-8

875-8. Vikkhambhitāneva sannisinnāneva na puna tadatthaṃ ussāho kātabboti adhippāyo. Paṭibhāganimitte hi uppajjamāneyeva taṃvisayaṃ upacārajjhānaṃ nīvaraṇe vikkhambhentameva uppajjati. Kilesā sannisinnāvāti avasesā tadekaṭṭhakilesā ca sammadeva nisinnā, upasantāti attho. ‘‘Upacārasamādhinā’’ti vutte itaropi samādhi atthīti atthato āpannanti tampi dassetuṃ ‘‘ākārehi pana dvīhī’’tiādi vuttaṃ. Dvīhi ākārehīti jhānadhammānaṃ paṭipakkhadūrībhāvo, thirabhāvappatti cāti imehi dvīhi kāraṇehi. Idāni tāni kāraṇāni samādhiavatthāmukhena dassetuṃ ‘‘upacārakkhaṇe’’tiādi vuttaṃ. Upacārakkhaṇeti upacārabhūmiyaṃ upacārāvatthāyaṃ . Tassa paṭilābheti yadatthāya ayaṃ paṭipanno, tassa appanāsamādhissa paṭilābhe adhigamāvatthāyaṃ. Kathaṃ upacārabhūmiyaṃ samādhiyati, kathañca appanābhūmiyanti āha ‘‘nīvāraṇappahānenā’’tiādi. Upacārakkhaṇe yadipi jhānaṅgāni paṭutarāni mahaggatabhāvappattāni na honti, tesaṃ paṭipakkhadhammānaṃ vikkhambhanena cittaṃ samādhiyati, paṭilābhabhūmiyampi appanāpattānaṃ jhānaṅgānaṃ pātubhāvena samādhiyatīti attho.

875-878.在散乱和安坐状态，无须对该境界起动力，能生精进。正缘临绪缘起而生此境界时，近禅中断则散乱生起。杂染俱在则彼诸杂染一聚集安心，谓止息之意。『近禅』虽也名其他禅，但是从意义上与诸禅区分，欲显现此义故言“两种状态”等。此「二种状态」者，乃禅法相对远离状态，以及定体牢固状态。此二因缘成就犹如从禅法所见，故曰“临绪境”。从临绪中得正法者，即此递次而得，借此临绪禅所得，彼即作安止定境。如何成就临绪禅及安止禅境，语曰“通过障碍断除”等。临绪状态中，禅支未获十分成熟，得不到高超稳固状态，反而令心借由相对远离之对立法而安止。由此彼人既得禅境之基础，并由产生之禅支现起，故能成就禅。

§879-80

879-80.Aṅgāni…pe… na cāti upacārakkhaṇe aṅgāni na ca thāmajātāni neva bhāvanābalappattāni hontīti attho. Appanāyāti appanakkhaṇe. Tasmāti yasmā aṅgāni thāmajātāni jāyare, tasmā. Appanācittaṃ divasampi pavattatīti yathā nāma balavā puriso āsanā vuṭṭhāya divasampi tiṭṭheyya, evamevaṃ appanāsamādhimhi uppanne jhānacittaṃ sakiṃ bhavaṅgavāraṃ chinditvā uppannaṃ kevalaṃ rattimpi divasampi kusalajavanapaṭipāṭivaseneva pavattatīti attho. ‘‘Appanāpattaṃ divasampi pavattatī’’ti vadatā upacārakkhaṇe na tathāti dassitaṃ hoti. Tattha hi aṅgānaṃ athāmajātattā yathā nāma daharo kumāro ukkhipitvā ṭhapiyamāno punappunaṃ bhūmiyaṃ patati, evamevaṃ cittaṃ kālena nimittaṃ ārammaṇaṃ karoti, kālena bhavaṅgaṃ otarati.

879-880.“禅支”于近禅中不生，亦非禅修成果，此义也。『安止』于安止境界中。由此，因肢体起于死状，故称。若比况勇健男子，坐立一日同样不动，修习安止禅时之安止心亦如是，念心虽断续起伏，但带断除烦恼之正行力，保持善生活。言虽“一日安止心生”，然于近禅不然。由此禅支和肢体现表现如孩童跳跃摔倒再起，心亦随时借缘故而起伏，随时间断灭与生起。

§881-4

881-4.Teneva pallaṅkenāti yasmiṃ nisinno paṭibhāganimittaṃ adhigacchi, teneva pallaṅkena karaṇabhūtena, hetubhūtena vā taṃ nimittaṃ vaḍḍhetvā. Upacārabhūmiyañhi nimittavaḍḍhanaṃ yuttaṃ. Cakkavattiyagabbhovāti cakkavatti bhavituṃ puññavā gabbho viya. Parihāni na vijjatīti laddhūpacārajjhānassa parihāni na vijjati. Nimitte hi aparihīne tadārammaṇaṃ jhānaṃ aparihīnameva hoti, nimitte pana ārakkhābhāvena vinaṭṭhe laddhajjhānampi vinassati tadāyattavuttittā. Tenāha ‘‘ārakkhaṇe’’tiādi.

881-884.『于同一坐席』者，坐坐于临绪相所住处，也就是借坐席为工具、为缘而增长此相。近禅缘增长相有。譬如有能力者于胎中将成王者之喻。近禅中无伤害之意，故得近禅未曾遭摧毁。惟于相缘无保护时，所得近禅即遭摧毁，此为本意。故语“保护”以示。

§885

885.Āvāsoti yasmiṃ āvāse vasantassa anuppannaṃ nimittaṃ nuppajjati, uppannaṃ vā vinassati, anupaṭṭhitā ca sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, ayaṃ asappāyo āvāso, tasmā yasmiṃ vihāre bahū āvāsā honti, tattha ekekasmiṃ tīṇi tīṇi divasāni vasitvā yattha cittaṃ ekaggaṃ na hoti, taṃ pahāya tabbiparīte vasitabbaṃ. Gocaroti gocaragāmo, so senāsanato atidūre accāsanne pubbadisāya vā pacchimadisāya vā asulabhabhikkho asappāyo. Bhassanti dvattiṃsatiracchānakathāpariyāpannā asappāyakathā. Sā hissa nimittantaradhānāya saṃvattati. Puggaloti tiracchānakathiko, sīlādiguṇavirahito puggalo, yaṃ nissāya asamāhitaṃ vā cittaṃ na samādhiyati, samāhitaṃ vā thiraṃ na hoti, evarūpo. So hi taṃ kaddamodakamiva acchaṃ udakaṃ malīnameva karoti. Bhojanaṃ pana kassaci ambilaṃ, kassaci madhuraṃ asappāyaṃ hoti. Utupi kassaci sīto, kassaci uṇho. Tasmā yaṃ bhojanaṃ vā utuṃ vā sevantassa phāsu na hoti, taṃ bhojanaṃ so ca utu asappāyo. Iriyāpathoti ṭhānacaṅkamanādīsu yo imassa asamāhitacittassa samādhānāya, samāhitacittassa ca thirabhāvāya na hoti, ayaṃ asappāyo iriyāpatho, tasmā tampi āvāsaṃ viya tīṇi divasāni upaparikkhitvā vajjetabbaṃ.

885.所谓住处（Āvāsa）者，是指住于某处者之所在。若对在此处住者而言，未现起的缘相不生起，已现起的缘相亦不灭亡；若念未住持，则不住持之；若心不调伏，则心不专注者，此为不善之住处。故在某处止住若有诸多住处，彼处每一处以三日为限，若心不专一，则应舍离彼处，转居另外适宜之地。所谓适宜若适宜村庄，若远离公众聚居之处，或远东或远西，其地饥荒难供养众僧，且有无益之言语流传，其人兴起无益之语，此即有缘使住处缘相消失。所谓人者，即行不正之恶人，失戒德、诸德远离之人，其心不专，心不定稳者，如同泼污之水入清水中。食者，或涩苦，或甘美，或凉热。故供养食者若饭食或季节不适宜，则该饮食为无益。所谓行路者，即于处所、行止往来中，其心不专，心不定者，此亦为无益之行路，故于其行路亦应当参察三日，若不宜，应舍弃。

§886

886.Sappāye satta seveyyāti vuttaviparītavasena sappāye āvāsādike satta seveyya. Tattha bhassasappāyaṃ nāma dasakathāvatthusannissitaṃ, tampi mattāya bhāsitabbaṃ. Evañhi paṭipajjatoti evaṃ vuttappakārena satta asappāye vajjetvā satta sappāye sevanavasena paṭipajjantassa nimittāsevanabahulassa.

886.关于无益之法，应以七法修行，此为相反教说。无益之言语等，须以十个话题为本，因自身状况而讲话。正如所说，舍弃七种无益法，依七种有益法而修行，此为多因缘具足之表现。

§888-9

888-9. Yena vinā appanāya kusalo na hoti, so dasavidho vidhi, appanākosallaṃ, tannibbattaṃ vā ñāṇaṃ ganthavitthārabhayena idha na dassitaṃ, atthikena pana visuddhimaggato (visuddhi. 1.60) gahetabbanti adhippāyo. Paṭiladdhe nimittasmiṃ, evañhi sampādayato appanākosallaṃ appanā sampavattatīti sambandho.

888-889.若无专注修习之善巧者，则有十种方法与规矩，此谓专注不善巧。其对应之智不展开，在此处未得显现；但归于道理清净之门（净道），当加以实行，此为上法。由此因缘所致缘相现起，专注不善巧而专注修习则成就，这即两者相系。

§890-2

890-2.Sāti appanā. Evañhīti hi-saddo hetuattho, yasmā ṭhānametaṃ na vijjati, tasmā cittappavattiākāraṃ bhāvanācittassa līnuddhatādivasena pavattiākāraṃ sallakkhayaṃ upadhārento samataṃ vīriyasseva vīriyassa samādhinā samataṃyeva yojayetha, kathaṃ pana yojayethāti āha ‘‘īsakampī’’tiādi. Tattha layanti līnabhāvaṃ, saṅkocanti attho. Yantanti gacchantaṃ, paggaṇhetheva samabhāvāyāti adhippāyo. Tenāha ‘‘accāraddhaṃ nisedhetvā samameva pavattaye’’ti. Taṃ mānasanti sambandho.

890-892.所谓念专注，语中之义，由于此地无所依止，故须分别意脉与心转现象。念修心习之形态，如浸沉纷乱等，生起变化者，名为心转。所谓专注，为连续不间断之精进，须与正勤相应。又云「震动者」（īsa-kampi），是指灭除浸沉，缩减纷乱之意。动态变化中，连贯亦如带状，安定与不安定互相牵连。故教言：「忌戒不正，以使修习得以平稳流转。」此谓心意相续之关系。

§894-9

894-9.Evanti vuttappakārena vīriyasamatāyojanavasena, paṭipannabhāvanāmānasaṃ paṭibhāganimitteyeva ṭhapanavasena nimittābhimukhaṃ paṭipādayato tassa yogino. Samijjhissatīti uppajjissati . Pathavīkasiṇanti pathavīti bhāvanāvasena upaṭṭhitaṃ tadeva paṭibhāganimittaṃ. Javanānīti kāmarūpāvacarajavanāni. Tenāha ‘‘ekaṃ tu rūpāvacarikaṃ bhave’’ti. Aññehīti pākatikehi kāmāvacaracittehi. Balavatarāti bhāvanābalena paṭutarabhāvappattiyā accantabalavanto. Parikammopacāratoti parikammattā, upacārattā ca. Tattha parikammattāti paṭisaṅkharaṇattā. Upacārattāti yathā gāmādīnaṃ āsannadeso ‘‘gāmūpacāro, nagarūpacāro’’ti vuccati, evaṃ appanāya āsannattā samīpacārittā. Upacārāni appanaṃ upecca carantīti katvā. Appanāyānulomattāti nānāvajjanavīthiyaṃ parikammatopi lahukaṃ appanānipphādakavasena, guṇavasena vā appanāya anukūlattā. Etthāti etesu parikammopacārānulomasaññitesu. Sabbantimaṃ tatiyaṃ, catutthaṃ vā gotrabhūti pavuccati parittagottassa abhibhavanato, mahaggatagottassa bhāvanato ca.

894-899.如是所说，藉由精进圆满和结合法力，能使修行心意正住。在此，土形境（地界）被视为修习时之法相。所谓身心速动形态，乃欲境诸法之快速流动。言曰：「不可仅有一色相境。」其他则指对欲境法界心态。同样，因修法力强盛而达成专注定力。所谓修习之随行与依止，即由修行轨迹及临近环境类似乡村、城市修行境遇所形成之称谓。修习者行走时，依其临近地理及修行为缘铺设路途。此亦是修行心意渐进之正行方法。详述第三、第四分所谓血脉状况及其切断法门。

§900-3

900-3. Avisesena sabbesaṃ sabbā samaññāti paṭhame naye gahitāgahaṇaṃ hotīti āha ‘‘gahitāgahaṇenā’’tiādi. Ekekassa gahitanāmaṃ itaresaṃ aggahaṇato, ekekanāmavasena gahitassa itaranāmavasena aggahaṇato vā nānāvajjanaparikammameva parikammanti adhippāyena ‘‘paṭhamaṃ upacāraṃ vā’’tiādi vuttaṃ. Catutthaṃ pañcamaṃ vāti vā-saddo aniyamo, so pana khippābhiññadandhābhiññavasena veditabbo. Khippābhiññassa hi catutthaṃ appeti, dandhābhiññassa pañcamaṃ. Tato paranti pañcamato paraṃ. Tenāha ‘‘chaṭṭhe vā’’tiādi. Kasmā na jāyatīti āha ‘‘āsannattā bhavaṅgassā’’ti. Cittaniyāmavasena hi uppajjitabbesu sattasu javanesu chaṭṭhasattamajavanavāragaḷanaṭṭhānabhūtattā bhavaṅgassa āsannaṃ javanaṃ patati. Tāvadeti tāvadeva. Chaṭṭhaṃ, sattamaṃ vā javanaṃ patantaṃ viya hoti parikkhīṇajavanattāti adhippāyo.

900-903.整体联结，一切无余，皆为平等的第一法门，谓为「抓持结合」（gahita-agahaṇā）；又云「抓持」指单独个体，或于他方之抓取，谓作各种修行手段之结合。依顺此方法，当能辨识第四、第五阶段。四者归前者，五者居后者。复次曰「第六亦可」，何以故？盖因于心律法则，七种心跳等种种波动相继出现，第六、第七心跳稍微接近，成如身法联结之临近现象。此即所谓第四、第五、甚至第六、第七心跳，均因心相续而产生的紧密波动，此为禅定境界现起之先兆。

§904-6

904-6. Atha kimetaṃ vuccati ‘‘chaṭṭhe sattame vāpi appanā na jāyatī’’ti? Ābhidhammikagodattatthero hi ‘‘purimā purimā kusalā dhammā pacchimānaṃ pacchimānaṃ kusalānaṃ dhammānaṃ āsevanapaccayena paccayo’’ti (paṭṭhā. 1.1.12) imaṃ suttaṃ vatvā yathā aladdhāsevanaṃ paṭhamajavanaṃ gotrabhuṃ na uppādeti, laddhāsevanaṃ pana balavabhāvato dutiyaṃ, tatiyaṃ vā gotrabhuṃ uppādeti, evaṃ laddhāsevanatāya balavabhāvato chaṭṭhaṃ, sattamampi vā appetīti chaṭṭhaṃ, sattamampi vā appanā hotīti vadatī’’ti imaṃ codanaṃ manasi nidhāya therassa taṃ mataṃ paṭikkhipitvā yathāvuttamatameva patiṭṭhāpetuṃ ‘‘purimehī’’tiādi vuttaṃ.

904-6。这段话说“第六第七时刻亦无安住（念）”，这是何意？阿毗达摩长老哥达塔说：“在早前阶段，善法的增长是由追随善法为因而生的依缘结成。”（简训 1.1.12）这经文讲的是，初次获得善法，由于没有追随（善法），故不生比类，追随善法因力强盛时，才生第二、第三比类，于是因追随力道强盛，第六、第七时刻的安住生起。这一疑问深入心中，长老否定了自己的看法，重新确立了“早先阶段如前所述”等说法。

Pariyanteṭhātuṃ neva sakkotīti papāte eva patatīti adhippāyo. Appetuṃ na sakkotīti patiṭṭhātuṃ appanāvasena uppajjituṃ na sakkoti. Na cettha ‘‘purimā purimā’’tiādisuttapadaṃ sādhakaṃ āsevanapaccayalābhassa balavabhāve anekantikattā. Tathā hi aladdhāsevanāpi paṭhamacetanā diṭṭhadhammavedanīyā hoti, laddhāsevanā dutiyacetanā yāva chaṭṭhacetanā aparāpariyavedanīyā, tasmā laddhāsevanepi chaṭṭhasattame appanā na hoti āsannabhavaṅgatāya dubbalattāti adhippāyo. Yadi evaṃ kathaṃ sattamajavanacetanā upapajjavedanīyā ānantariyā hoti? Nāyaṃ viseso, āsevanapaccayalābhena balavappattiyā, kiñcarahi kiriyāvatthāvisesato. Kiriyāvatthā hi ārambhamajjhapariyosānavasena tividhā. Tattha pariyosānāvatthāya sanniṭṭhāpakacetanābhāvena upapajjavedanīyāditā hoti, na balavabhāvenāti ācariyā.

不能说因追随力不足而周而复始，意思是不能修习断除而没有安住念；也不应理解“早先早先”等经文片段是指追随善法获得力道的具多面性。实际上，没有追随时初期的心法只是视知法感受，追随时第二念知直到第六念知则为相续感受，故追随时第六第七时刻不生安住念为因跟近生不稳定。假如第七念是间断生时，则无特殊性。依善法因得力，某种行为事由显示三种完成过程，完成处成就因境界，故未必因力所致，这乃师训。

§907

907.Eka…pe… panāti ayaṃ appanā ekacittakkhaṇāyeva ekavārameva uppajjitvā nirujjhati, na samāpattivīthiyaṃ viya yathicchakaṃ pavattati. Sattasu hi ṭhānesu kālaparicchedo nāma natthi, paṭhamappanāyaṃ, lokiyābhiññāsu, catūsu maggesu, maggānantare phale, rūpārūpabhavesu bhavaṅgaṭṭhāne nirodhassa paccaye nevasaññānāsaññāyatane nirodhā vuṭṭhahantassa phalasamāpattiyanti. Etesu hi katthaci atiittarā, katthaci appamāṇā cittakkhaṇā honti, katthaci sampuṇṇajavanavīthi addhā labbhati. Tathā hi maggānantaraṃ phalaṃ tiṇṇaṃ upari na hoti, nirodhassa paccayo nevasaññānāsaññāyatanaṃ dvinnaṃ upari na hoti, rūpārūpabhavesu bhavaṅgassa parimāṇaṃ natthi, sesesu pana catūsu ṭhānesu ekameva cittanti tasmā ekacittakkhaṇikāyeva appanā hotīti veditabbā.

907.这安住念仅于某一心瞬单次生起即灭，不像定境那样随意持续。七种场所无时间分断，初次安住是世间通达四道境果时身心因缘，三界令灭的无记定境亦是；这些处有时过度，有时不足，有时形成持续流，故安住念乃单一心瞬所生，应如此理解。

§908

908.Paccavekkhaṇahetukanti paccavekkhaṇahetuṃ katvā. Nanu ca paccavekkhaṇaṃ āvajjanādīhi, na pana tena āvajjanādi, tasmā kathaṃ paccavekkhaṇahetukaṃ hotīti yujjati? Nāyaṃ doso bhavanakiriyāya paccavekkhaṇahetukattā. Na hi asati paccavekkhaṇe sā hoti nirodhassa paccayabhūtajhānantaramiva, sati pana paccavekkhaṇe sā hoti, tasmā anvayabyatirekavasena labbhati. Tassā paccavekkhaṇahetukatāti na na yujjati ‘‘paccavekkhaṇahetuka’’nti vacanaṃ. Paccavekkhaṇahetukaṃ āvajjananti vā sambandho. Āvajjanañhi paccavekkhaṇañāṇānaṃ anantarapaccayabhāvena kāraṇaṃ hoti.

908.所谓反观因，指的是将反观设为因。反观并非因于忧惧等，而因于反观知识的无间断依缘。故称反观因非言“反观因”，反观因即反观发生的关系。反观乃是反观知识相续的因。

§911-3

911-3. Nānāvisayaluddhassa , ito cito ca bhamantassa cetasoti sambandho. Samādhānevāti samādhānā eva, samādhānakaraṇatoti attho. Pāmojjabhāvatoti pāmojjena samānayogakkhamatāya tassā tabbhāvavuttittā. Atha vā byāpādena ghaṭṭiyamānassa cittassa pamuditabhāvakaraṇato pītiyeva ‘‘pāmojja’’nti vuccati, tassa bhāvo, tasmā pāmojjasabhāvattāti attho. Sītalattasabhāvatoti byāpādagginā santāpiyamānassa cittassa nibbāpanavasena sītalattasabhāvattā.

911-3.所谓多种境界生起，是因与感的相互关联。定意为定境及其作用。欢喜感乃由欢喜与专注融和共处而生。或由忧烦中被驱灭意念欢喜而生，此时说欢喜起。此感觉即欢喜感。凉爽感即忧烦火烧心意被息灭的凉爽。

§914-6

914-6.Savipphārikabhāvenāti yoniso saṅkappavasena kāmavitakkādiṃ madditvā pavattanato savipphārikasabhāvena. Nekkhammādipavattitoti ettha nekkhamma-ggahaṇena brahmavihāravajjaṃ paṭhamajjhānaṃ gahitaṃ. Ādi-saddena tīsu brahmavihāresu paṭhamajjhānaṃ gahitanti vadanti. Avūpasantabhāvassāti uddhaccassa sarūpakathanena taṃsahavattino anutāpasabhāvassa kukkuccassāpi sarūpaṃ kathitamevāti daṭṭhabbaṃ. Tathā sayañcevātisantatoti uddhaccapaṭipakkhasabhāvavacanena kukkuccapaṭipakkho pītibhāvopi. Tenāha ‘‘sukhaṃ uddhaccakukkuccadvayassā’’ti. Matiyā anurūpattāti paññāya anurūpattā. Tathā ca vuttaṃ ācariyadhammapālattherena ‘‘vicāro vicikicchāya paṭipakkho ārammaṇe anumajjanavasena paññāpatirūpakasabhāvattā’’ti. Potthakesu pana ‘‘pītiyā anurūpattā’’ti pāṭho dissati, tassa ca vicāro anumajjanasabhāvavantatāya pīti viya ārammaṇe anivattanto ogāhetvā pavattatīti pītiyā anurūpattā sandehasabhāvattā ārammaṇaṃ anajjhogāhetvā pavattamānāya vicikicchāya paṭipakkhoti atthaṃ vadanti.

914-6.净化之相，是指以正念思惟，透彻地制止诸如欲念等生起情态，故谓之净化。起始拘热等，是由断除欲虑而成的梵行第一禅。谓其以始音，于三梵定中得第一禅。处于镇静之态，指的是心猛然起伏产生苦欲之际，心性得安定，不焦虑，故称为镇静。如此说亦不便误会为无忧虑。文中又说烦恼相反，此时烦恼逆相伴随喜悦。故称“愉悦由紧迫与忧虑二难所成”。智趣相称，言谓智慧与之相应。师长佛音长老又言“思惟是疑虑的相反，能埋没疑虑，故为智慧遗形”。经文中亦说“喜悦相称”，因思惟务令欢喜，否则喜悦会随不受制的念流消逝，即喜悦与智慧相称，反面则是生起疑虑。

§917

917.Tividhakalyāṇanti ādimajjhapariyosānakalyāṇatāsaṅkhātāhi paṭipadāvisuddhiādīhi tividhakalyāṇatāhi yuttaṃ. Yathāha ‘‘paṭhamassa jhānassa paṭipadāvisuddhi ādi, upekkhānubrūhanā majjhe, sampahaṃsanā pariyosāna’’nti (paṭi. ma. 1.158). Tattha pubbabhāgapaṭipadāvasena jhānassa paripanthato visujjhanaṃ paṭipadāvisuddhi nāma, sā pana yasmā jhānassa uppādakkhaṇe labbhati, tasmā vuttaṃ ‘‘paṭipadāvisuddhi ādī’’ti. Visodhetabbatādīnaṃ abhāvato jhānapariyāpannāya tatramajjhattupekkhāya kiccanipphattiyā anubrūhanā upekkhānubrūhanā nāma. Sā panāyaṃ visesato jhānassa ṭhitikkhaṇe labbhati. Tena vuttaṃ ‘‘upekkhānubrūhanā majjhe’’ti. Tattha dhammānaṃ anativattanādisādhakassa ñāṇassa kiccanipphattivasena pariyodapanā sampahaṃsanā nāma. Sā jhānassa osānakkhaṇe pākaṭā hotīti vuttaṃ ‘‘sampahaṃsanā pariyosāna’’nti.

第917条。三种善法，即初禅、中禅、后禅等三者，经由修行清净等路径所统摄而成的善法。譬如经中所说：“初禅的修行清净等，居于中者谓为平等心的增长，随后念起则称为圆满。”此处所谓“修行清净等”，意指禅定初起时获得的修行清净，是禅法产生的缘起，由于它是在禅定刚生起之时得到的，故称“修行清净等”。因无须净除之事而生起为禅定圆满的中道平等心，此为“中行平等心的增长”。该增长特别在禅定具足不动时得现，因此说“居于中者谓为平等心的增长”。又况诸法不可越过之信解的净除，或谓净除法的实践则称为“圆满周遍”，禅定成熟时显现，所以称“圆满周遍”。

Abhayagirivāsino ‘‘paṭipadāvisuddhi nāma sasambhāriko upacāro, upekkhānubrūhanā nāma appanā, sampahaṃsanā nāma paccavekkhaṇā’’ti (visuddhi. 1.75) evaṃ paṭipadāvisuddhiādike vaṇṇenti, taṃ ayuttaṃ. Evañhi sati ajhānadhammehi jhānadhammassa guṇasaṃkittanaṃ nāma kataṃ hoti. Na hi bhūmantaraṃ bhūmantarapariyāpannaṃ hoti, antoappanāyameva āgamanavasena paṭipadāvisuddhi, tatramajjhattupekkhāya kiccanipphattiādīhi upekkhānubrūhanādayo ca veditabbā. Evañca katvā vuttaṃ bhagavatā ‘‘ekattagataṃ cittaṃ paṭipadāvisuddhipakkhantarañceva hoti upekkhānubrūhitañca ñāṇena sampahaṃsita’’nti (paṭi. ma. 1.158). Ettha hi ekattagataṃ cittanti indriyānaṃ ekarasabhāvena, ekaggatāya ca sikhappattiyā tadanuguṇaekattagataṃ sasampayuttamappanācittaṃ, tasseva paṭipadāvisuddhipakkhandanādi pakkhantaraṃ vuccati.

住于阿跋耆里山者说：“修行清净为缘起的方便法门，平等心增长为安住，圆满周遍为回顾省察。”如此描述修行清净等，是为了指出它们彼此无分别，无时无地的连续圆满，修行清净乃因禅定而起，不涉及地相转变，而平等心增长及圆满周遍则为诸法不越的缓慢实现等。由此经由如是成就，世尊曾说：“心的统一与修行清净同时起，且得到平等增长及圆满智慧。”所谓心的一心专注，是因根所聚集，集中定力的练习而成，此类一个心也为修行清净的相应转化故称为“清净转移”。

Dasalakkhaṇasaṃyutanti ‘‘ādimhi tīṇi lakkhaṇāni, majjhe tīṇi, pariyosāne cattārī’’ti evaṃ dasaparimāṇehi appanāya lakkhitabbabhāvena lakkhaṇasaṅkhātehi paripanthato visuddhijhānādīhi saṃyuttaṃ. Vuttañhetaṃ –

所谓包含十相者，法无始以来分别为初中末三相，每相中各有三个及末期有四个，共十相，是依其范围标定，贯通由禅定的清净等具足的性质。经中称述如下——

‘‘Paṭhamassa jhānassa paṭipadāvisuddhi ādi. Ādissa kati lakkhaṇāni? Ādissa tīṇi lakkhaṇāni. Yo tassa paripantho, tato cittaṃ visujjhati, visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, paṭipannattā tattha cittaṃ pakkhandati, yañca paripanthato cittaṃ visujjhati, yañca visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, yañca paṭipannattā tattha cittaṃ pakkhandati, paṭhamassa jhānassa paṭipadāvisuddhi ādi, ādissa imāni tīṇi lakkhaṇāni. Tena vuccati paṭhamaṃ jhānaṃ ādikalyāṇañceva hoti lakkhaṇasampannañca.

“初禅中的修行清净等。初禅中的初相有多少？共三相。其修行路径之心清净，确证心得以持中，以安定为标的加以修行，达到之后心弃弃不需要的事物，其修行路径不足处心得清净，由此一路带至心清净，与得到持中安定标的，心弃恶法之修行，这就是初禅的修行清净等三相。故谓初禅为起始的善相与具足标识。”

‘‘Paṭhamassa jhānassa upekkhānubrūhanā majjhe, majjhassa kati lakkhaṇāni? Majjhassa tīṇi lakkhaṇāni. Visuddhaṃ cittaṃ ajjhupekkhati, samathapaṭipannaṃ ajjhupekkhati , ekattupaṭṭhānaṃ ajjhupekkhati, yañca visuddhaṃ cittaṃ ajjhupekkhati, yañca samathapaṭipannaṃ ajjhupekkhati, yañca ekattupaṭṭhānaṃ ajjhupekkhati, paṭhamassa jhānassa upekkhānubrūhanā majjhe, majjhassa imāni tīṇi lakkhaṇāni. Tena vuccati paṭhamaṃ jhānaṃ majjhekalyāṇañceva hoti lakkhaṇasampannañca.

“初禅中心等平等心的增长，有多少相？共三相。清净之心正念正视，修持安定法亦正念，专注统一也正念。清净之心正念，修行安定法正念，专一持中也正念，此三正念的相，谓称初禅的中心善法平等心增长，中期之三标识。故谓初禅为中期的善相，与具足标识。”

‘‘Paṭhamassa jhānassa sampahaṃsanā pariyosānaṃ. Pariyosānassa kati lakkhaṇāni? Pariyosānassa cattāri lakkhaṇāni. Tattha jātānaṃ dhammānaṃ anativattanaṭṭhena sampahaṃsanā, indriyānaṃ ekarasaṭṭhena sampahaṃsanā, tadupagavīriyavāhanaṭṭhena sampahaṃsanā, āsevanaṭṭhena sampahaṃsanā, paṭhamassa jhānassa sampahaṃsanā pariyosānaṃ, pariyosānassa imāni cattāri lakkhaṇāni. Tena vuccati paṭhamaṃ jhānaṃ pariyosānakalyāṇañceva hoti lakkhaṇasampannañcā’’ti (paṭi. ma. 1.158).

“初禅的圆满周遍者有多少相？四相。谓言诸法无越限心，诸根唯一味，坚固勤力支持，欢喜奉养住持。此四为初禅圆满周遍的四相。故谓初禅为末期的善位，具足种种标识。”（引自巴利注疏第一卷第158页）

Ettha ca gotrabhucittassa nānāvajjanavīthiyaṃ uppajjanārahaparipanthato visujjhanato tadāgamanavasena jhānacittassa visujjhanākāraṃ sandhāya ‘‘yo tassa paripantho, tato cittaṃ visujjhatī’’ti vuttaṃ. Gotrabhucittasseva tathā visuddhattā āvaraṇavirahitaṃ hutvā ekattanayena majjhimasamathanimittasaṅkhātaṃ samappavattaṃ appanāsamādhipaṭipajjanaṃ sandhāya ‘‘visuddhattā cittaṃ majjhimasamathanimittaṃ paṭipajjatī’’ti vuttaṃ. Tathā hi khīrasseva dadhibhāvābhāvepi tadeva khīraṃ dadhisampannantiādīsu viya gotrabhucittassa appanābhāvābhāvepi ekasantatipariṇāmūpagamanavasena taṃ majjhimaṃ samathanimittaṃ līnuddhaccasaṅkhātaantadvayānupagamanena majjhimaṃ paccanīkavūpasamanato yathā samathasaṅkhātaṃ yogino sukhavisesānaṃ kāraṇabhāvato nimittabhūtaṃ appanāsamādhiṃ paṭipajjati nāma, tathā paṭipannattā pana samāhitabhāvūpagamanena ekattanayavaseneva tattha pakkhandanaṃ sandhāya ‘‘paṭipannattā tattha cittaṃ pakkhandatī’’ti vuttaṃ. Ekattanayañhi vinā gotrabhussa appanāpakkhandanaṃ natthi. Evaṃ tāva purimacitte vijjamānākārassa idha nibbattiyā jhānaṃ uppādakkhaṇe tividhalakkhaṇasampannaṃ nāma. Yathā hi lokiyavipassanāya kiccanipphattiyā lokuttaramaggo ‘‘vipassanā’’ti vuccati, evaṃ visuddhassa pana tassa puna visodhane byāpārākaraṇato tatramajjhattupekkhākiccavasena puggalassa ajjhupekkhanato vuttaṃ ‘‘visuddhaṃ cittaṃ ajjhupekkhatī’’ti. Appanāsamādhibhāvūpagamanena samathavippaṭipannassa puna samādhāne byāpārākaraṇato vuttaṃ ‘‘samathapaṭipannaṃ cittaṃ ajjhupekkhatī’’ti.

于此，具家族心者，由于种种杂染途径，从污秽的圆满阶段净化时，以及通过进入之所引发的禅定心净化形态，故有言：“那净化之途即为心身之净化。”家族之心亦如是，达到清净无覆，统一专注，名为中道安般念所摄因缘而发生的专注深入禅定修习；因而有言：“清净者，心修习于中道安般念所标识。”正如牛奶缺乏酸酪之性，但仍被称为牛奶，诸如有家族心者，虽无深入专注之状，然而经由连续转变，继及中道安般念所，由于浊念活泼消退而转为禅定涵摄，有时因专注状态升降，修习者遂达安般念禅定，如彼所谓禅定之深具舒乐特征因缘。然离统一专注而自心散乱，则有“修习者其心散乱”之说。无统一专注，家族心无深般安专注之散乱。古初的心境中，类似随机发生的三种殊特征禅定及由此生起之名。像世间观察所致内业的工作果，名世间超越之法“观照”。而清净的心则因再清净的法为基而由中道正见之事进行保持，有言：“清净心持续而正观之。”借由深般安禅定状态之生成与退转，得善止观所摄心，故有言：“修习止法之心持续正观。”

Evaṃ samathapaṭipannabhāvatoyeva pubbe ‘‘kathaṃ nu kho kilesasaṃsaggaṃ pajaheyya’’nti paṭipannassa idāni samathapaṭipattiyā tassa pahīnattā pāpamittasaṃsaggaṃ pahāya ekassa viharato sappurisassa viya ekattena upaṭṭhitassa jhānacittassa puna ekattupaṭṭhāne byāpārākaraṇaṃ sandhāya ‘‘ekattupaṭṭhānaṃ ajjhupekkhatī’’ti vuttaṃ. Evaṃ tatramajjhattupekkhāya kiccavasena jhānaṃ majjhe tividhalakkhaṇasampannaṃ nāma hoti. Pubbabhāgappavattapārihāriyañāṇena cittassa saṃkilesavodānakaradhammesu ādīnavānisaṃsaṃ disvā yathā tattha jātānaṃ dhammānaṃ aññamaññānativattanaṃ hoti, tathā bhāvanāya sampahaṃsitattā visodhitattā tatramajjhattupekkhāya vasena anubrūhite citte samādhipaññāsaṅkhātayuganaddhadhammānaṃ aññamaññānativattiyā pavattanaṃ sandhāya vuttaṃ ‘‘tattha jātānaṃ dhammānaṃ anativattanaṭṭhena sampahaṃsanā’’ti. Saddhāpañcamakānaṃ indriyānaṃ nānākilesehi vimuttattā vimuttivasena ekarasataṃ sandhāya vuttaṃ ‘‘indriyānaṃ ekarasaṭṭhena sampahaṃsanā’’ti. Tesaṃ anativattanasampahaṃsanānaṃ anurūpavasena alīnaṃ anuddhataṃ hutvā vīriyassa pavattiṃ sandhāya ‘‘tadupagavīriyavāhanaṭṭhena sampahaṃsanā’’ti vuttaṃ. Yā panassa tasmiṃ khaṇe pavattā āsevanā, uppādato paṭṭhāya ṭhitipariyosānānaṃ āsevanapaccayabhāvavasena pavattākāro, taṃ sandhāya ‘‘āsevanaṭṭhena sampahaṃsanā’’ti vuttaṃ. Evaṃ dhammānaṃ anativattanādibhāvasādhanena pariyodāpakassa ñāṇassa kiccavasena jhānapariyosāne catūhi lakkhaṇehi sampannaṃ nāmāti veditabbaṃ.

正是由此，修习止法心境者，于昔日所现“如何断除结缚烦恼”时；现于止法修习成就，因其断除恶交外结，心如善人独处，存一心专注的禅定心，于统一专注维持中由工作因缘生起，故有言：“统一专注持续正观。”此正是中道正见围绕禅定而三特征俱备。先前观察觉知中，知晓心中烦恼之本及其兴衰变化，从而转为烦恼之相彼此消退。由此，修习中，离染净化之故于中道正见的正念保持中，是为智慧觉知的共现，由此彼此消除差异达致相续。此谓“诸生法之消退其相异”。“五根”中因信等不同烦恼净除所成解脱，形成一味结合，名为“五根合一”。此取向随相应依止，增强勇猛动力，故谓“随勇猛承载而意相应”。有分段时，善缘之流转或消散，或因依缘灭而生起，其变化称为“依缘对应”，彼时诸事相续而生，曰“缘起因缘合成之意”。以诸法此等依缘变化现象作为熟练禅定修习完善之因，而此禅定追求共具四相，名闻于世者当知也。

§919-20

919-20.Visodhetvāna pāpaketi pāripanthike dhamme visesena sodhetvā sayaṃ pahānamatte aṭṭhatvā atisayappahānavasena puna sodhetvāti vuttaṃ hoti. Cittabhāvanavepullanti samādhibhāvanāya vipulabhāvaṃ. Yathā hi bhāvanāvasena nimittassa uppatti, evamassa bhāvanāvasena vaḍḍhanampi, tasmā ekaṅgulādivasena nimittaṃ vaḍḍhayantassa punappunaṃ bahulīkārena jhānabhāvanāpi vuḍḍhiṃ viruḷhiṃ, abhiññāvasena ca vepullaṃ āpajjati. Tena vuttaṃ ‘‘cittabhāvanavepullaṃ…pe… vaḍḍhetabba’’nti.

919-920。成就清净者，所谓在于清净逆行之法则中，特别净除与自己断绝的行为；或略以八种特殊净除法略示，称之为极深入的净除。心之修习蓬勃，助长禅定增进。如同禅修中所生出之相随着修习增长，其生长亦随修习而盛大。由此，有言：“心之修习增长宜当广增。”

§921-3

921-3.Vaḍḍhanābhūmiyo dvevāti vaḍḍhanaṭṭhānāni dveyeva. Dvīsu ṭhānesu avassaṃ ekattaṃ vaḍḍhetabbanti ācariyā. Tatrāti sāmiatthe bhummavacanaṃ, tassāti attho. Tatrāti vā dvīsu bhūmīsu. Kasitabbaṃ…pe… yathicchakanti yathā nāma kassako kasitabbaṭṭhānaṃ naṅgalena paricchinditvā paricchedabbhantaraṃ kasituṃ taṃ ṭhānaṃ paricchindati, evamevaṃ ekaṅguladvaṅgulativaṅgulacaturaṅgulamattaṃ manasā paricchinditvā paricchinditvā yathāparicchedaṃ vaḍḍhetabbaṃ. Tato vidatthiratanappamukhapariveṇavihārasīmānaṃ, gāmanigamajanapadarajjasamuddasīmānañca paricchedavasena vaḍḍhayantena cakkavāḷaparicchedaṃ katvā vā tato vāpi uttari paricchinditvā vaḍḍhetabbaṃ. Tena vuttaṃ ‘‘yathicchakaṃ vaḍḍhetabba’’nti. Aparicchinditvā pana na vaḍḍhetabbaṃ. Na hi aparicchede bhāvanā pavattati. Tathā ca vuttaṃ ‘‘santake no anantake’’ti. Evaṃ vaḍḍhitañca taṃ nimittaṃ vaḍḍhitavaḍḍhitaṭṭhāne pathaviyā ukkūlavikūlanadīviduggapabbatavisamesu saṅkusatasamabbhāhataṃ usabhacammaṃ viya hoti.

921-923。增长的处所有两个。教师云：“两个处所须增长。”其中“处”为地之义，也可称作“两个基础”。譬如耕种，地不割裂则不可耕作，故必先割裂地耕，割裂之处即为耕作之处。同理如以一指、两指、三指至四指之宽度将心分割，逐步割裂发展禅定增长。继而以宝珠、舆轮、村庄、城邦、集镇、王国及海域的分割，逐步增长禅定圆满。如是断开割裂则必增长，未割裂则不可增长。禅修增进如同棕榈果生长不离割裂间隔。故有言：“宜当随意增长。”未割裂则无修习进展。且有言：“有限，不无限。”如此增长之相随增于不同地形，涵盖丘陵、平原、河流、水流变化，以及牛群群聚情状，如此增长而彻底分割。

§924-6

924-6. Tasmiṃ pana nimitte pattapaṭhamajjhānena ādikammikena idāneva dutiyajjhānādiadhigamāya ussāhaṃ akatvā tasmiṃyeva paṭhamajjhāne pañcahākārehi suciṇṇavasinā bhavitabbanti dassetuṃ ‘‘pattepī’’tiādi vuttaṃ. Suciṇṇo vaso vasibhāvo etenāti suciṇṇavasinā, suṭṭhu āsevitavasināti attho. Katamā tā vasiyo, yāsaṃ vasenāyaṃ pañcahākārehi suciṇṇavasīti āha ‘‘āvajjana’’ntiādi. Tattha āvajjananti na āvajjanamattameva adhippetaṃ āvajjanavasitāya adhippetattā. Āvajjanāya pana uppannāya javanehipi bhavitabbaṃ. Tāni ca kho āvajjanakapparatāya cittābhinīhārassa yathāvajjitavasena honti. Adhigamena samaṃ, sasampayuttassa jhānassa sammā āpajjanaṃ paṭipajjanaṃ samāpatti. Abhibhuyya ṭhapanaṃ, adhiṭṭhānaṃ viyāti vā adhiṭṭhānaṃ. Vasitāti etesu āvajjanādīsu yathāruci pavattiyo , yatthicchakaṃ, yadicchakaṃ, yāvaticchakaṃ pavattituṃ samatthabhāvo.

924-926。于此相标中，初禅时以首因行为为始，今应无放逸怠惰，期于得第二至四禅，应勤奋修习，故遮戒五扬净洁行为，称之为“获得”。此净洁行为乃指清净住持，善行栖息之意。何为净洁行？即以净洁如五戒为磨炼，称为“净洁磨炼”。而磨炼不断，心不放逸，乃为真净洁。此磨炼包括怡悦、喜乐等心态，因而净洁可增。彼磨炼能猎求心之清净与安定。

Tattha paṭhamajjhānato vuṭṭhāya paṭhamaṃ vitakkaṃ āvajjayato bhavaṅgaṃ upacchinditvā uppannāvajjanānantaraṃ vitakkārammaṇāneva cattāri, pañca vā javanāni javanti, tato dve bhavaṅgāni, tato puna vicārārammaṇaṃ āvajjanaṃ vuttanayeneva javanānīti evaṃ pañcasu jhānaṅgesu paṭipāṭiyā nirantaraṃ cittaṃ pesetuṃ samatthabhāvo, tattha adandhāyitattaṃ āvajjanavasitā nāma. Samāpajjitukāmatānantaraṃ dvīsu bhavaṅgesu uppannesu bhavaṅgaṃ upacchinditvā uppannāvajjanānantaraṃ samāpajjituṃ samatthatā samāpajjanavasitā nāma. Ayañca matthakappattā āvajjanasamāpajjanā satthu yamakapāṭihāriyakāladhammadesanādīsu labbhati. Dhammasenāpatissa yakkhena sīse pahāradānasamaye, mahāmoggallānattherassa nandopanandadamanasamaye vā labbhati, aññattha pana tato dandhāyeva, setu viya sīghasotāya nadiyā oghaṃ bhavaṅgavegaṃ upacchinditvā yathāparicchinnakālaṃ jhānaṃ ṭhapetuṃ samatthatā, bhavaṅgapātato rakkhaṇayogyatā adhiṭṭhānavasitā nāma. Yathāparicchinnakālaṃ atikkamituṃ adatvā jhānato vuṭṭhānasamatthatā vuṭṭhānavasitā nāma.

此处，起于初禅时，经由第一念作为起心，紧随而断除心流续续的生死流转，念起时随之生起依顺之四或五阶活动，接着生起两心流续，继而再起思虑念头及念头所生成的精神流。诸禅定五支因次第生起，使修习者得以持续稳固维持心专注境界，此状态称为“不散乱专注状态”。随后修习者意欲进境，断除二次生死心流续，又能随时入定，此称为“有坚固专注之持”。此心境为实践之真相，初学者于佛陀时间，无论在二谛深解或者降伏外魔，皆得此境。譬如佛陀受大魔摩睺罗伽困阻时，得到天兵助持守护。若非专注坚固，如同桥梁折断、溪流溃堤，心流中断则不得持续禅定。故此所谓“坚固持心”亦名“心立脚持”。而修成入定起身顺利，则名“起身坚固持”。

Atha vā yathāparicchinnakālato upari gantuṃ adatvā ṭhapanasamatthatā adhiṭṭhānavasitā nāma. Paricchinnakālato anto avuṭṭhahitvā yathākālavaseneva vuṭṭhānasamatthatā vuṭṭhānavasitā nāma. Atha vā vuttanayeneva paricchinnakālato anūnaṃ katvā samāpattiṃ ṭhapetuṃ samatthatāva adhiṭṭhānavasitā nāma. Kālaparicchedaṃ atikkamitvā vuṭṭhitassapi niddālukassa paṭibujjhitvā punappunaṃ niddokkamanaṃ viya vuṭṭhitasamāpattimeva punappunaṃ asamāpajjitvā vuṭṭhānasamatthatā, tattha ālayākaraṇayogyatā ca vuṭṭhānavasitā nāma.

或者如说，在限定时间之后尚未达到，因缺乏坚固停住之力，此谓“坚住所依”。当限定时间之终了而起身，与该时间相应地起身，此谓“起身所依”。又或者如前所说，在限定时间之内至少作出一定的动作以达到相应之完成，此谓“坚住所依”。超越时间界限，觉知睡眠者的起伏流动，如同反复入睡一般，反复出现起身状态又未真正达到完成，此谓“起身所依”，又具有适于止宿之所的特性。

Paccavekkhaṇavasitā pana āvajjanavasitāya eva saṅgahitā. Paccavekkhaṇajavanāneva hi tesaṃ tesaṃ jhānaṅgānaṃ āvajjanānantaraṃ pavattāni, tasmā yadaggena āvajjanavasiyā siddhi, tadaggena paccavekkhaṇavasitā siddhāti veditabbaṃ. Keci pana jhānaṅgānaṃ apākaṭabhāvepi tesu nirantaraṃ āvajjanāya pavattanasamatthatā āvajjanavasitā nāma, tesaṃ yathāsabhāvapaccavekkhaṇavasena javanappavattanasamatthatā paccavekkhaṇavasitā nāma. Atha vā satipi sattannaṃ javanānaṃ pavattiyaṃ nirantaraṃ āvajjanasamatthatā āvajjanavasitā nāma, vasitābalena sattamajavanaṃ appatvā catupañcajavaneheva paccavekkhaṇasamatthatā paccavekkhaṇavasitā nāma. Atha vā ñāṇavippayuttacittehi paccavekkhituṃ asamatthabhāvepi ‘‘paccavekkhissāmī’’ti uppannaāvajjanānantarameva bhavaṅgesu kālaṃ avītināmetvā sīghameva āvajjituṃ samatthatā āvajjanavasitā nāma, vasitābalena, paccavekkhaṇabalena ñāṇavippayuttacittehipi paccavekkhituṃ samatthatā paccavekkhaṇavasitā nāmāti vadanti. Yasmā panetā yathāvuttaniyāmena punappunaṃ āvajjanādinā sādhetabbā, tasmā vuttaṃ ‘‘āvajjitvā’’tiādi.

而回顾所依则聚集于发起所依。盖因各种禅相相续的发起接续轮转，故应知发起所依的成就即回顾所依的成就。又有些禅相虽未明显展开，但因不断发生发起，故称为发起所依；其回顾方式依常理亦包含发起轮转，则也称为回顾所依。又或于七次轮转中不断持续发起，即称发起所依，因所依之力未达，错过第七轮转，唯有四五轮转之回顾相续，此为回顾所依。又或心已断知，然不能回顾，即发起之后立即修习在七五次轮转时间内迅速观察，便称发起所依。且因所依之力与回顾之力，乃至断知之心虽不复能回顾，仍能发起，此即回顾所依。如是由循规蹈矩反复作发起，故说「发起已然」等语。

§927

927. Imesu pana ādikammikena samāpajjanabahuleneva bhavitabbaṃ, na paccavekkhaṇabahulena. Paccavekkhaṇabahulassa hi jhānaṅgāni thūlāni dubbalāni hutvā upaṭṭhahanti, athassa tāni eva upaṭṭhitattā upari ussukkanāya paccayataṃ nāpajjanti, so appaguṇe jhāne ussukkamāno paṭhamajjhānāva parihāyati, na ca sakkoti dutiyaṃ adhigantuṃ. Tena vuttaṃ ‘‘paṭhameavasippatte’’tiādi. Ubhato bhaṭṭhoti puna paṭhamajjhānaṃ samāpajjituṃ na sakkotīti adhippāyo. Vuttañhetaṃ bhagavatā –

927. 此处以起始之工夫多加专注方可成就，而非专注于多次回顾。盖因大多的回顾使各禅相变得粗浅而疲弱，虽有这些相，反倒不能条件成熟发起兴发，使初禅中出现粗重，因而迷失，更不能更进第二禅。故说「唯于初禅得成时」等语。所谓两边疲惫者，乃指不能达到初禅的意趣。对此佛世尊已言：

‘‘Idhekacco bhikkhu bālo abyatto akhettaññū akusalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, so taṃ nimittaṃ nāsevati, na bhāveti, na bahuliṃ karoti, na svādhiṭṭhitaṃ adhiṭṭhāti. Tassa evaṃ hoti ‘yaṃnūnāhaṃ vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja vihareyya’nti, so na sakkoti vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharituṃ. Tassa evaṃ hoti ‘yaṃnūnāhaṃ vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja vihareyya’nti, so na sakkoti vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharituṃ, ayaṃ vuccati, bhikkhave, bhikkhu ubhato bhaṭṭho ubhato parihīno’’ti (a. ni. 9.35).

「有一比库愚钝未熟，不通境界，心未纯净，远离恶行，并修离恶法，生起善思善虑，于舍离境界所生喜乐为第一禅，修持时不迷住其相，不增长之，不固守之，不专注持守。对其言曰：‘我若能断绝思虑，修得第二禅；但彼不行，不能得第二禅。又云：‘我若能远离欲乐之境，修得第一禅；亦不能得第一禅。’此谓比库两边疲惫，两边不堪」(阿毗尼柯经9.35)。

§928-31

928-31.Kāmassahagatā…pe… carantīti ārammaṇavasena kāmasahagatā hutvā saññā ceva manasikārā ca samudācaranti. Saññāsīsena cettha taṃsahagato cittuppādo gahito, manakkāra-ggahaṇena āvajjananti daṭṭhabbaṃ. Kāmānupakkhandānaṃ saññāmanasikārānaṃ vasena hānaṃ parihāniṃ bhajatīti hānabhāgiyaṃ. Keci pana ‘‘saṃkilesanti hānabhāgiyo dhammo’ti (vibha. 828) vacanato hānabhāgiyā kāmasaññādikāti tehi parihāpiyamānaṃ jhānampi kāraṇūpacārena hānabhāgiyaṃ nāmā’’ti vadanti. Tadanudhammatā satīti tasseva jhānassa anudhammatā ārammaṇavasena tadanugatā satipatirūpakā nikanti. Atakkasahitāti avitakkaṃ dutiyajjhānaṃ pattukāmassa taṃ santato, manasi karoto ārammaṇavasena taṃsahagatā. Visesabhāgiyanti visesabhūtassa dutiyajjhānassa padaṭṭhānatāya taṃ bhajatīti visesabhāgiyaṃ. Nibbidāsaṃyutāti vipassanārammaṇā.

928-931. 常伴欲乐的心起，即为欲缘相，以此心识、念所摄持内包括所摄行总起，即为“心所伴”。此处心所伴为心之起炽，以念收系把持，发起而现，应当观察。因欲念分别见取心伴及念所蕴含的伤害与损坏，比喻为损害者。也有说法：‘损害者乃热浊所染，且以欲缘心相为主故名。’依此，禅的相续由起炽的心所伴随而形成，亦可看作禅相之因果伴随。无思第二禅欢喜所乐，即依心伴故名。另有特称谓，标示第二禅中所依处为殊，故称殊伴。伴着苦厌心为观照方便。

§932-5

932-5.Paguṇatoti vasitappattato. Āsannākusalārikāti nīvaraṇappahānassa taṃpaṭhamatāya āsannanīvaraṇapaccatthikā. Thūlaṃ nāma vipulampi pheggu viya sukhabhañjanīyanti āha ‘‘thūlattā…pe… dubbalā’’ti. Tatoti dutiyajjhānato. Dubbalāni aṅgāni imissāti aṅgadubbalā. Santato cintayitvāti paṭhamajjhāne viya oḷārikaṅgānaṃ abhāvato, santadhammasamaṅgitāya ca santanti evaṃ santavasena manasi katvā. Kiñcāpi hi ye dhammā dutiyajjhāne pītisukhādayo, te paṭhamajjhānepi santi, tehi pana te santatarā, paṇītatarā ca honti. Nikantinti nikāmanaṃ apekkhanti attho. Pariyādāyāti khepetvā, vikkhambhetvāti attho.

932-935. “障碍恶”即因坚固成就。所谓近恶染者，是对净除障盖之初步证明。粗大者谓广大宽阔如荆棘能带苦痛，故称“粗大……脆弱”。此谓第二禅。所谓脆弱者，是指各因禅相较弱。所谓安稳即于初禅，因无荆棘之类，所依因等相和谐稳定调适。虽然第二禅现其快乐与欢喜，但于初禅亦有此稳定，且彼更稳、更纯净。所谓极尽者，意指所盼所求。所谓宽容，谓放纵自由；“放纵”意谓放弃戒律。

§943-4

943-4.Sampasādananti sampasādanasaṅkhātāya saddhāya yogato jhānampi sampasādanaṃ nīlavaṇṇayogato nīlavatthaṃ viya. Nanu cāyaṃ saddhā paṭhamajjhānepi atthi, kasmā idameva ‘‘sampasādana’’nti vuttanti? Vuccate – paṭhamajjhānaṃ vitakkavicārakkhobhena vīcitaraṅgasamākulamiva jalaṃ na suppasannaṃ hoti, tasmā satipi saddhāya taṃ sampasādananti na vuttaṃ. Imasmiṃ pana vitakkavicārakkhobhābhāvena laddhokāsā balavatī saddhā, tasmā balavasaddhāya samannāgatattā idameva ‘‘sampasādana’’nti vuttaṃ. Ajjhattanti niyakajjhattaṃ, attani jātaṃ, attano santāne nibbattanti attho. Tīṇi aṅgāni imassāti tivaṅgikaṃ. Sesanti pītiādīnaṃ aññehi balavabhāvo, tiṇṇaṃ catunnaṃ vā javanānaṃ parikammopacārānulomagotrabhubhāvo, chaṭṭhe sattame vā appanāyānuppatti ekacittakkhaṇatā, tato bhavaṅgapāto, puna bhavaṅgaṃ vicchinditvā paccavekkhaṇatthāya āvajjanaṃ, tato jhānapaccavekkhaṇanti idaṃ sabbaṃ vuttāvasesaṃ heṭṭhā paṭhamajjhāne vuttanayeneva samupalakkhitabbaṃ.

清净安乐名为清净，因清净而得名。此清净是缘于坚固的信心而入禅定。洁净如蓝色布匹，有种深蓝之相。然此信心即使于初禅亦有，何故仅此处称为“清净”？答曰：初禅因妄想与反观为患，如浑水搅动，不清净，故与信心同安乐，即非此清净。此处所说的清净是因妄想与反观止息而得的坚定信心。此信心为内在坚固之力，于自身及其所生之事具足力量。此“三支”为三部分的四支法。除快乐等余支外，余二、三、四支分别依顺生灭之流转，久久保持单一心念之安止。然后，这心名为初禅的生灭，而稍后因察觉而生反观。此即禅定之反观法。总之，此全部乃初禅之详尽解说，皆应如此理解。

§948-9

948-9.Piyatoti kāmayato. Uppilāpananti kāmañcāyaṃ pariggahesu apariccattapemassa anādīnavadassino taṇhāsahagatāya pītiyā pavattiākāro, idha ca dutiyajjhānapīti adhippetā, tathāpi sabbaso pītiyaṃ avirattassāpi anubandheyyāti uppilāpanaṃ idha ādīnavavasena vuttaṃ. Atha vā dutiyajjhānasseva tatiyajjhānaṃ viya ahutvā uppilāpanākārena pavatti uppilāpanaṃ viyāti uppilāpananti vuttaṃ. Tatiyaṃ santato disvāti sambandho.

“愉悦”因欲念生起。“爽快”是因欲望在所取法中未受扰乱而产生的无忧无虑之快感。此快为第二禅之具足快乐，但即使保持快乐恒续，不必然持续“爽快”，故此处“爽快”是因无忧无虑故名。或者亦说第二禅中未达第三禅时，如能起于此“不爽快生法”，则名为“爽快”。第三禅与此连持续，即由此爽快生法而生，名为爽快。此三者连续而成因果关系。

§957-8

957-8.Satiyā sampajaññena sampannanti saraṇalakkhaṇāya satiyā, asammohalakkhaṇena sampajaññena ca sampannaṃ. Kāmaṃ purimajjhānesupi satisampajaññaṃ atthi, na hi muṭṭhassatissa, asampajānato ca upacāramattampi sampajjati, pageva appanā, yebhuyyena pana avippayogībhāvena pavattamānesu pītisukhesu pītisaṅkhātassa oḷārikaṅgassa pahāne sukhumatāya idha sātisayo satisampajaññabyāpāroti idheva satisampajaññasampannatā vuttāti veditabbā. Ekaṅgahīnanti pītiyā pahīnabhāvena ekaṅgavippahīnaṃ. Sā panesā dutiyajjhānassa vitakkavicārā viya appanākkhaṇeyeva pahīyati. Tenassa sā ‘‘pahānaṅga’’nti vuccati.

具足正念正慧者，依护戒标志，能辨识觉知。因具慧辨识而无惑。即使于前禅亦有正念正慧，放逸者虽有略微分辨，但多因无法持续而难成具慧正念。因于快乐、快乐成分因畅快而消失时，心安柔和之故，此正念名为具足之正念。心无单一执着。第二禅的妄想与反观一消失，即离弃单一念执，此即“放弃支”之名。

§972

972. Somanassassa pahīnattā āha ‘‘ekaṅgavippahīna’’nti. Tañca pana somanassaṃ ekavīthiyaṃ purimajavanesuyeva pahīyati.

因乐故放弃，名为“无单一念”。此时乐感如原先四支法所流转之乐感一般离去。

§974

974. Purimajjhānesu parikammādivasena pavattānaṃ kāmāvacarajavanānaṃ ekasadisattā idha labbhamānaṃ kañci visesaṃ dassetuṃ ‘‘yasmā’’tiādi vuttaṃ. Āsevanaṃ na hotīti āsevanapaccayena paccayo na hoti. Ayañhettha adhippāyo – yasmā padantarasaṅgahitassa attano sabhāvaggāhāpanasaṅkhātaāsevanapaccayattābhāvato sukhavedanā upekkhāvedanāya āsevanapaccayena paccayo na hoti, catutthajjhāneva upekkhāvedanāya bhavitabbaṃ sātisayaṃ sukhavirāgabhāvanattā, tasmā idha appanāvīthiyaṃ upekkhāsampayuttajavaneheva bhavitabbanti.

于前禅中因流转而生的欲乐做一体相，即于此说明“因为……所以……”等语。因缘所生，非因缘所生不可。此处立断为——因自心根本特性不生从头以来的缘起，故非缘起也。第四禅以般若离欲为缘，故此时以安静为流转之性，应依此安静与平等之流转而生乐。

§976

976. Evaṃ catukkanayavasena jhānappabhedaṃ dassetvā idāni pañcakanayampi dassetuṃ ‘‘yaṃ catukkanaye’’tiādi vuttaṃ. Dvidhā pana katvānāti vitakkavicārānaṃ visuṃ visuṃ pahānaṅgavasena gaṇanato dvidhā katvā. Dutiyaṃ tatiyaṃ katanti avitakkavicāramattaṃ avitakkaavicāranti evaṃ dutiyajjhānañceva tatiyajjhānañca kataṃ abhidhammeti adhippāyo. Suttantesu hi pañcakanayo sarūpato na gahito, kasmā pana abhidhamme gahitoti? Puggalajjhāsayato, sannisinnadevaparisāya hi yesaṃ paṭhamajjhāne vitakko eva oḷārikato upaṭṭhāti, itare santato, tesaṃ caturaṅgikaṃ avitakkavicāramattaṃ dutiyajjhānaṃ katvā pañcakanayena desesi. Yesaṃ vitakkavicārā oḷārikato upaṭṭhitā, tato tesaṃ avitakkaavicāraṃ tivaṅgikaṃ katvā catukkanayena desesi. Yesaṃ vitakkova oḷārikato upaṭṭhāti, tehi taṃ atikkamitvā caturaṅgikaṃ dutiyajjhānaṃ uppādetuṃ sakkā. Yesaṃ vitakkavicārā, tehi dvepi ekato atikkamitvā tivaṅgikaṃ dutiyajjhānaṃ uppādetuṃ sakkā.

故示四支法之分禅法差别后，此处复示五支法。谓“谓四支法者……”已述。分类二法，一是妄想与反观之分别除去称为二；二是无妄想反观仅存称为三。此是第二与第三禅共有否妄想之分法。经文中五支法未同等出现，何故于阿毗达摩中明示？答曰因人心之差异，天众在初禅时妄想甚重；众生中间诸禅法说四支合一为多数，故经中以四法示之。唯有以妄想与反观立足者为辅，才用五支法施教。若妄想较轻，则分为四。若妄想无，舍妄想仅七支，不含反观，仅此四支已足成第二禅。若有妄想，则这五支法分类常用。

§979

979. Atthabyañjanavasena suṭṭhu madhuraṃ, tatoyeva varataraṃ vacanaṃ yassa soyaṃ sumadhuravarataravacano. Kaṃ nu janaṃ neva rañjayati, na hi ekampi na rañjayati. Atinisita…pe… nīyoyanti atitikhiṇabuddhippasādehi janehi vedanīyo ayaṃ gantho, paricchedoti vā adhippāyo.

979. 以义理符号明晰且恰当，言辞本身甘美且尤为醇厚，如此语句更胜甘美醇厚之辞。哪有凡夫不为之悦纳者？实无一人不悦纳。太甚情绪……（此处省略）……由智力超越迅捷、情感欢喜之众生所乐受，此为一卷之意义或主题要义。

Iti abhidhammatthavikāsiniyā nāma · 如是，名为《阿毗达摩义显明》的

Abhidhammāvatārasaṃvaṇṇanāya · 《入阿毗达摩论》注释中

Rūpāvacarasamādhibhāvanāniddesavaṇṇanā niṭṭhitā. · 色界定修习说明的注释终了。