15. Pannarasamo paricchedo
15. Pannarasamo paricchedo第十五章
Arūpāvacarasamādhibhāvanāniddesavaṇṇanā无色界定修习解说注释
§980
980. Evaṃ pathavīkasiṇavasena catukkapañcakajjhānāni dassetvā yasmā sesakasiṇavasena niddisiyamāne ganthagāravo hoti, tasmā taṃ sabbaṃ ṭhapetvā arūpāvacaraṃ vibhāvetuṃ ‘‘rūpārūpa’’ntiādi āraddhaṃ. Rūpārūpamatītenāti rūpārūpabhavaṃ atikkantena, punānūpapattivasena rūpārūpabhavaṃ atikkantena, pageva kāmāvacarabhavaṃ. Rūpārūpādivedināti rūpārūpādibhūmantaravedinā.
980. 如此，以大地为境的观法显现出四禅五禅的境界。因其为余行观，若以余行境显现，则其于缚着尘劳起障碍。因此断除一切，于无色境界分别而起头胎，称为“色与无色”等。所谓色与无色已越者，是指超越色与无色之生死，且以身心相续界续起色与无色之生死，而仅有欲界之生死。所谓色与无色之知者，是指于色、无色等境界分别知者。
§982-4
982-4. Yasmā ayaṃ arūpāvacarasamādhi nāma rūpavirāgabhāvanā rūpavirāgavaseneva abhinipphādetabbāva, tasmā taṃ uppādetukāmassa rūpe virajjanākāraṃ, virattamānasena ca tadatthāya paṭipajjanavidhiṃ dassetuṃ ‘‘rūpe kho’’tiādi āraddhaṃ. Daṇḍanaṭṭhena daṇḍo, muggarādi, parapīḷanādhippāyena tassa ādānaṃ daṇḍādānaṃ. Ādi-saddena satthādānakalahaviggahavivādatuvaṃtuvaṃpesuññādīnaṃ, adinnādānādīnañca gahaṇaṃ. Cakkhurogādayoti ādi-saddena sotarogādīnaṃ. Rūpe ādīnavaṃ disvāti karajarūpādioḷārikarūpe tannidānaṃ dosaṃ disvā. Nibbindamānasoti virattamānaso. Arūpanti arūpāvacarabhāvanaṃ. Tamhā kasiṇarūpāti tamhā paṭibhāganimittasaṅkhātā kasiṇarūpā. Nanu cāyaṃ rūpe ādīnavaṃ disvā taṃ samatikkamatthāya paṭipajjati , paṭibhāganimittañca arūpaṃ paṇṇattimattattāti kathaṃ tasmā nibbijjatīti anuyogaṃ sandhāya opammavasena tamatthaṃ dassento āha ‘‘sūkarābhihatova sā’’ti. Yathā hi vane sūkarena pahatamatto sunakho tato bhīto rūpadassanavelāyaṃ bhattapacanaukkhaliṃ dūrato disvā sūkarapaṭibhāgatāya tassaṃ sūkarāsaṅkaṃ uppādetvā utrasto palāyateva, evameva rūpe nibbindamānaso taṃ atikkamitukāmo tappaṭibhāge kasiṇarūpepi nibbijjati, samatikkamitukāmoti adhippāyo.
982-4. 由于此名为无色界禅定者，应当以断除对色界燥恼生起作意为修习，因此，欲生起彼境者，以色界之离欲色态、及止息之心而修行，示现修行之法，以“在色中”等起头胎。杖棒等为杖，锤棒等为器，乃至用残害手段取受彼寂静禅。起始之语，老师受具足时，与贪欲争闹团体、及偷盗等的得受为连累。眼病等，乃至听觉疾病亦以起始语为比喻。视色为烦恼根本，如蚊虫、棒槌等杂色烦恼之因缘。厌倦之心为止息之心。无色者，为无色界之状态。其所缘色为该处所分界定之观法色，即彼观境中各依其所缘设立的观色。然因视色为烦恼而超越之，欲超越之心亦于局部色上起厌倦，彼局部分色即名无色，缘此生厌倦心，故比喻曰“如山猪受打，如狗惊怖，于色境显现时远察外物，仿佛从山猪所缘之局部色，将山猪群起而逃”，如是厌色之心欲超越，及于所缘局部分色亦生厌弃，此即所谓欲超越之义。
§985-6
985-6.Catutthe pana jhānasminti ṭhapetvā paricchinnākāsakasiṇaṃ navasu pathavīkasiṇādīsu aññatarasmiṃ paṭiladdhacatutthajjhāne. Keci pana ālokakasiṇampi ṭhapetvā aṭṭhasūti vadanti. Tassa pana ṭhapane kāraṇaṃ na dissati. Suṭṭhu ciṇṇo carito atippaguṇikato āvajjanādilakkhaṇo vasībhāvo etenāti suciṇṇavasī. Karoti…pe… yatoti yasmā idaṃ catutthajjhānacittaṃ mayā nibbindakasiṇarūpaṃ ārammaṇaṃ karoti. Āsannasomanassañcāti yato tatiyajjhānassa āsannatāya āsannasomanassapaccatthikañca. Thūlasantavimokkhatoti santavimokkhasaṅkhātaarūpajjhānato etaṃ yato thūlaṃ oḷārikaṃ. Arūpajjhānañhi ye te santā vimokkhā atikkamma rūpe āruppantiādīsu ‘‘santavimokkha’’nti vuccati, santatāsiddhi cassa anussatito daṭṭhabbā.
985-6. 至于第四禅，应当安住于初禅所生之无边虚空境中，于大地等九种境中，安住某一境界入第四禅。有些人论起第八禅时，也说以色光为境。然第四禅此处安住之由，无以可显。谓此身心行为精纯清净、无过失、无恶习之统御所有，故能住于此。谓我所修习之第四禅心，即厌俗光境之摄取。所谓“近乐心者”，谓因第三禅之近近境及近乐境而起。谓重净虚空释，也就是由色界无色禅定已达之境，此境乃为无边净虚空。色界无色禅为净解脱境界，超越色界及无色界等，名为“净解脱”，此净解脱成就之境，得当观见以为继证。
§987-91
987-91.Catuttheti catutthajjhāne. Paṭhamāruppañca santato disvāti sambandho, santavasena manasi karitvāti attho. Santato manasikaraṇeneva cettha paṇītato, sukhumato ca manasikāro siddhova hotīti na te visuṃ gahitā. Pattharitvānāti pageva vaḍḍhitaṃ, tadā vaḍḍhanavasena vā pattharitvā. Pubbakālavasena cetaṃ vuttaṃ. Tena naṃ ugghāṭetvā pacchā na vaḍḍhitabbanti dasseti. Na hi taṃ pacchā vaḍḍhanatthāya vāyamiyamānampi vaḍḍhatīti. Tenāti kasiṇarūpena.
987-91. 第四者，谓第四禅。谓与第三禅相续而现，即以相续身心意。谓依相续意乐善之住心修治。谓“相续”，即增长，又谓以增长之相续意。谓昔时教示已云。谓谓未将其显露，之后不再增长。谓非后更增长，亦非为了增长而从事。此即以观境色等为观法。
Idānissa ugghāṭanākāraṃ dassetuṃ ‘‘ākāso iti vā’’tiādiṃ vatvā puna taṃ samatthetuṃ ‘‘ugghāṭento hī’’tiādi vuttaṃ. Udayavasena, paricchedapharaṇavasena ca antābhāvato ananto. Na saṃvelletīti kaṭasārakakilañjādayo viya na paṭisaṃharati. Nāvajjanto na pekkhantoti anāvajjanto anapekkhanto. Aññadatthu tena phuṭṭhokāsaṃ vuttanayena manasikarontoyevāti adhippāyo . Idañhi vuttaṃ hoti – rūpāvacaracatutthajjhānassa ārammaṇabhūtaṃ kasiṇarūpaṃ sabbena sabbaṃ amanasikaroto, tena ca phuṭṭhokāsaṃ ‘‘ākāso ākāso’’ti manasikaroto yadā taṃ bhāvanānubhāvena ākāsaṃ hutvā upaṭṭhāti, tadā so kasiṇaṃ ugghāṭeti nāmāti.
由此，为示现开示之情形，于虚空境中以“虚空是也”等语而起头胎，后令彼观境显现，谓“开示之意”云。谓由日出之相及分段转变而无边无尽。谓非旋转，如脏器污泥等，不加收敛。谓无怀疑、无睹见，即无迟疑无瞻顾。谓于他处随口说出为施教之法，谓即以此为念。谓此处称于色界无色第四禅，所缘所生之观法色，悉皆无念，唯以口中诵说“虚空，虚空”而起念时，彼观境即显现，彼谓之开示。
§992-5
992-5. Evaṃ kasiṇugghāṭanavasena paṭiladdhe ākāsanimitte puna paṭipajjanavidhiṃ, yassatthāya yesaṃ paṭipajjati, tadatthasiddhañca dassetuṃ ‘‘kasiṇugghāṭimākāsaṃ nimitta’’ntiādi vuttaṃ. Ākāsassa animittabhāvepi nimittena phuṭṭhokāsabhāvato ‘‘nimitta’’nti vuttaṃ. Pañca…pe… vikkhambhantīti nanu rūpāvacarapaṭhamajjhānassa upacārakkhaṇeyeva nīvaraṇāni vikkhambhitāni, tato paṭṭhāya ca na tesaṃ pariyuṭṭhānaṃ atthi. Yadi siyā, jhānato parihāyeyyāti? Saccametaṃ, imassa pana jhānassa vaṇṇabhaṇanavasenetaṃ vuttaṃ yathā aññatthāpi heṭṭhā pahīnānaṃ upari pahānavacananti. Ye pana ‘‘sabbe kusalā dhammā sabbesaṃ akusalānaṃ paṭipakkhāti katvā evaṃ vutta’’nti vadanti, tehi dutiyajjhānūpacārādīsu nīvaraṇavikkhambhanāvacanassa kāraṇaṃ vattabbaṃ hoti. Yampi ceke vadanti ‘‘santeva sukhumāni rūpāvacaraavikkhambhanīyāni, tāni sandhāyetaṃ vutta’’nti, taṃ tesaṃ matimattaṃ. Na hi mahaggatakusalesu lokuttarakusalaṃ viya odhiso pahānaṃ nāma atthi. Yo pana rūpāvacarehi arūpānaṃ uḷāraphalatādiviseso, so bhāvanāvisesena santatarappaṇītatarabhāvena tesuyeva purimapurimehi pacchimapacchimānaṃ viyāti daṭṭhabbaṃ. Idhāpīti na kevalaṃ rūpāvacaracatutthajjhāne, ‘‘sesāni kāmāvacarānī’’tiādīsu pana idha yaṃ vattabbaṃ avuttaṃ, taṃ rūpāvacarajjhānaniddese vuttanayānusārena veditabbaṃ.
992-5. 如是由开示观境之相，于得得虚空境后，又复修第四禅入观行持，依所缘境界而修行，于彼成立之道理而显现，谓“境界开示之虚空境”等。谓于虚空无迹之中，因显现空中有现象故称为境界。谓五事……扩散者，诚如色界初禅护境念蔽被扩散，故无其发露之处也。若有扩散，岂能远离禅定乎？此为真谛。此禅记述，谓在他处虽亦有弃断之语，然就此处义则见舍断意。谓他人说“所有善法皆为相反不善法而立”者，因第二禅及其初护念中有念蔽者，因此受其影响。或有说“净安静乍现于色界禅定”，其说不过一己观念。于极大善法中，非世间善法，绝无舍弃舍断之意。若于色境中，见无色所生诸差别功用，则由修习之特异性，恒于安稳定力中，常见彼功用于诸先及后境不同层相之间流转，务当察知。此处说明，非独第四禅色界无色禅定时说，余如欲界禅等亦应随其经文义理体会。
§997-1001
997-1001. ‘‘Puna bhāvetukāmenā’’ti vutte paṭhamameva paṭhamāruppassa bhāvitattā kiṃ bhāvetukāmenāti anuyoge ‘‘dutiyāruppamānasa’’nti vuttaṃ, na pana ‘‘dutiyāruppamānasaṃ bhāvetukāmenā’’ti iminā ajjhāsayena. Na hi paṭhamaṃ dutiyāruppaṃ bhāvitanti. Rūpāvacarajjhānaṃ anatikkamitvā anadhigantabbato taṃ manasikārasamudācārassa hānabhāgiyabhāvāvahanato rūpāvacarajjhānametassa paccatthikanti katvā vuttaṃ ‘‘āsanna…pe… paccatthikanti cā’’ti. Vīthipaṭipannāya bhāvanāya uparūparivisesāvahabhāvato, paṇītabhāvasiddhito ca paṭhamāruppato dutiyāruppaṃ santatarasabhāvanti āha ‘‘dutiyāruppa…pe… panā’’ti. Vakkhati hi ‘‘supaṇītatarā honti, pacchimā pacchimā idhā’’ti (abhidha. 1040). Viññāṇamiccevaṃ manasā kātabbanti viññāṇaṃ viññāṇaṃ iccevaṃ manasā kātabbaṃ, kevalaṃ anantaṃ anantanti na manasi kātabbaṃ. Tenāha ‘‘anantanti…pe… manasā nidhā’’ti. Anantaṃ viññāṇaṃ anantaṃ viññāṇanti pana manasi kātuṃ vaṭṭati.
第997至1001行：“欲修习者”语已宣说，初入位之已获胜利者，何谓欲修习者？次继语“第二入位心”亦已宣说，但非以“第二入位心修习者”意解。意即首入者不名为第二入位。谓越过色界初禅界，因失去心之执着，乃色界初禅境界之对境，因此称“近处……之对境”云。由初入位修习，精进善根已成，俗称此乃第二入位，乃连续存在也。称“第二入位……复也”。并言其“更纯净，后一后一此”〔指层层超越〕。识者亦如是，用意处应念识识处，非单念无际“无限”，故曰“无限……于心下置”。无限之识无限境识，于心仍难置入。
§1002-6
1002-6.Tasmiṃpana nimittasminti tasmiṃ paṭhamāruppaviññāṇasaṅkhāte viññāṇanimitte. Vicārentassa mānasanti bhāvanācittaṃ pavattentassa. Ākāsaphuṭaviññāṇeti kasiṇugghāṭimākāsaṃ pharitvā pavatte paṭhamāruppaviññāṇe ārammaṇabhūte. Appetīti appanāvasena pavattati. Sabhāvadhammepi ārammaṇasamatikkamabhāvanāvisesabhāvato idaṃ appanāpattaṃ hoti catutthāruppaṃ viya. Appanā…pe… nayovāti dutiyāruppajjhāne purimabhāge tīṇi, cattāri vā javanāni kāmāvacarāni upekkhāvedanāsampayuttāneva honti. Catutthaṃ, pañcamaṃ vā āruppamānasantiādinā appanānayo paṭhamāruppajjhāne vuttanayova. Pharitvā pavattaviññāṇanti paṭhamāruppaviññāṇaṃ viññāṇañcanti vuccatīti ruḷhīsaddavasena vuttabhāvameva pakāsetuṃ ‘‘viññāṇā…pe… siyā’’ti vuttaṃ. Pubbe anantassa ākāsassa ārammaṇakaraṇavasena anantatāya ‘‘viññāṇañca’’nti vuttanti. Puna manasikāravasena vā anantatāya tathā vuttanti dassetuṃ ‘‘manakkāravasenāpī’’tiādi vuttaṃ. Dutiyāruppaṃ bhāvento hi paṭhamāruppaṃ anantato anavasesato manasi karonto anantanti manasi karoti.
第1002至1006行：是为因缘者，谓胸中所缘，即初禅识所依缘。思虑者即产生之心。空明识者，即借空光炽盛之具，展开于初禅识所着境所起。按止安住法运行。固有之法相及超越执着之修习皆是此止安境界，故此为第四无色禅。止安……谓指第二入位识定处前段，有三或四种波动，即六尘法界俱灭定。四、五入位心名称，初禅识中止安行波动名称。开展开起识，谓初禅识及识对象统称。以丰富声音比喻所示“识……应然有”，语也如此说。前无穷大空作缘起，故曰“识也”，又以念起为缘故，亦称“念起也”等。第二入位者修者，必自初入位起无限不断于心作无限意。
§1010
1010.Paṭhamāruppaviññāṇābhāvoti kasiṇaṃ ugghāṭetvā ākāso viya ākāsānañcāyatanaṃ pahāya tassa abhāvo manasi kātabbo. Kasmā panettha dutiyāruppaviññāṇābhāvaṃ amanasikatvā paṭhamāruppaviññāṇābhāvo manasi kātabboti? Vuccate – tayidaṃ ārammaṇātikkamanavasena pattabbaṃ, na pana aṅgātikkamanavasena. Tathā ca sati ārammaṇeyeva sātisayaṃ dosadassanena taṃ samatikkamitabbaṃ, ārammaṇañca dutiyāruppassa paṭhamāruppameva, tasmā kasiṇe ādīnavaṃ disvā taṃ ugghāṭetvā tabbivittākāsassa viya paṭhamāruppaviññāṇe ādīnavaṃ disvā taṃ pahāya tadabhāvasseva manasikaraṇaṃ yuttanti. Abhayagirivāsino pana ‘‘viññāṇañcāyatanābhāvoyeva manasi kātabbo’’ti vadanti, te pana imesaṃ ārammaṇātikkamanavasena pattabbabhāvaṃ asallakkhetvā kathenti. Yadi sallakkhenti, aññattha dosaṃ disvā aññassa samatikkame atippasaṅgadosato na muccanti.
第1010行：初禅识灭境谓除具足具色具光之空界，舍此无所住，应于心中生无初禅识灭境。何以故于此不念第二入位无生之灭？答以越境因缘缘起，非各境缘起。斯缘止观法须以念住止，即彼灭境乃初禅灭境，故除其碍于念，舍除之境可作念。阿跋耆黎居士说“识及界无之境即思虑住”，彼侪未破此缘起故误言。若明彼缘，观彼失故当破妄想。
Athāpi vadeyyuṃ – ‘‘viññāṇañcāyatanaṃ sato samāpajjati, sato samāpajjitvā sato vuṭṭhāti, sato vuṭṭhahitvā taññeva viññāṇaṃ bhāvetī’ti vacanato viññāṇañcāyatanābhāvoyeva manasi kātabbo’’ti, tayidaṃ pāḷiatthaṃ virujjhitvā gahaṇavasena cintitaṃ. Na hettha taññeva viññāṇanti viññāṇañcāyatanaṃ adhippetaṃ. Yadi hi taṃ adhippetaṃ siyā, viññāṇañcāyatananti tassa padhānabhāvena niddiṭṭhattā taññevāti vacaneneva pariyattaṃ, kiṃ viññāṇanti vacanena. Atha sarūpaniddesatthaṃ viññāṇavacanaṃ, evaṃ sati taññeva viññāṇañcāyatananti vuttaṃ siyā, tasmā viññāṇanti vacanena yaṃ ārabbha viññāṇañcāyatanaṃ pavattaṃ, tasseva ākāsānañcāyatanassa gahaṇaṃ, na itarassāti suṭṭhu vuttaṃ.
复有言：识及境界住而住，住尽后舍，彼即成识修习者。此语解说已弃誤解。此处非指识本身，是以识及境界为主缘。若彼为缘，识及境界即彼最主要缘，故辞多语环绕说“彼即是彼”，若换言，何谓识呢？但为形象说识之义，依此说，应曰“识及境界”，不当单言识也。
§1011-2
1011-2. Paṭhamāruppaviññāṇābhāvomanasikātabboti vatvā manasikāravidhiṃ dassetuṃ ‘‘taṃ panā’’tiādi vuttaṃ. Akatvā manasāti manasā ārammaṇaṃ akatvā sabbena sabbaṃ taṃ acintetvā. ‘‘Ākāsaṃ ākāsa’’nti manasi karontassa kasiṇavivittākāsaṃ viya ‘‘natthi natthī’’ti, ‘‘suññaṃ suñña’’nti vā manasi karontassa viññāṇavivittaṃ abhāvamattameva upaṭṭhātīti āha ‘‘natthī’’tiādi. Vā-saddo aniyamattho, tena dvīsu pakāresu ekenapi atthasiddhi hotīti dasseti. Avuttavikappanattho vā vā-saddo, tena ‘‘vivittaṃ vivitta’’nti imassapi saṅgaho daṭṭhabbo. Aniyamo panettha tiṇṇampi visuṃ visuṃ pariyāyabhāvatova siddho. Pariyāyasaddā hi visuṃ visuṃyeva atthaṃ sādhentā pariyāyāti loke niruḷhā. Yathāhu –
第1011至1012行：谓不生初禅识灭境，应吐露念法顺序。所谓非起心，即念未起时，一切万境皆不思虑。谓心念者以念分辨初禅空界谓“无，无”，以无无者思虑识境缺无得故故言无也。瓦字无常义故，于两种用法成立一义。未曾思虑义，瓦字语亦成立。反之亦然，谓“分明，分明”，据此可见此合集。此三“清晰”语义如流程辞义，能成义。辞异虽多，然“环绕”说义，如风吹叶翻。
‘‘Pariyāyeneva te yasmā, vadantatthaṃ na saṃhatā;
“环绕辞乃彼人之语，非统合言辞也。”
Pariyāyatthaṃ tato sabbaṃ, pariyāyesu vavatthita’’nti.
此处即于整体宣说之后，详细具体地解释各段。
§1013-6
1013-6.Tasmiṃ nimitteti paṭhamāruppaviññāṇassa abhāvasaṅkhāte jhānuppattikāraṇabhūte nimitte. Sati santiṭṭhatīti abhāvanimittārammaṇā sati sammā suppatiṭṭhitā hutvā tiṭṭhati. Satisīsena cettha upacārajjhānānuguṇānaṃ saddhāpañcamānaṃ indriyānaṃ sakiccayogaṃ dasseti. Upacārajjhānaṃ pana ‘‘bhiyyopi samādhiyati mānasa’’nti iminā vuttanti daṭṭhabbaṃ. Kasiṇugghāṭimā…pe… abhāvaketi evaṃ pavattaviññāṇassa natthibhāvasaṅkhāte vināsābhāvake na pure abhāvādike. Appanānayo panettha pathavīkasiṇe vuttanayānusārena veditabboti āha ‘‘appanāya nayo’’tiādi.
关于第一禅果第六义中“因”的义理。此处所说“因”是指初禅生起时，因无分别识而起的促成缘境。正念处于当下时，念住具足而能安住，因此称为无分别因境。在这里，以正念比拟为引发随顺禅相五根之作用力。所谓随顺禅乃是以“心更一念安住”的意思而称，说成这样是为了明了其更深层的禅住含义。以地光作为专注对象，此处教授的称为“安止法引导”，应依次认识此为“引导禅”之理。
§1017-9
1017-9. Evaṃ yaṃ tattha avasiṭṭhaṃ, taṃ atidisitvā idāni visesaṃ dassetuṃ ‘‘ākāsagataviññāṇa’’ntiādi vuttaṃ. Parikammamanakkāre tasmiṃ antarahiteti ‘‘natthi natthī’’ti pavattaparikammamanasikāre amanasikaraṇena asmiṃ paṭhamāruppaviññāṇe antarahite, na pana khaṇabhaṅgavasena, jhānaparihānivasena vā antarahite. Khaṇabhaṅgavasena hi antaradhānaṃ khaṇe khaṇe upalabbhati. Parihānivasena ca antaradhāne puna taṃ anuppādetvā uttari ñāṇādhigamoyeva natthīti. Tassāpagamamattaṃva passanto vasatīti tassa paṭhamāruppassa abhāvamattaṃ passanto so yogāvacaro viharati. Yathā kathaṃ viyāti āha ‘‘sannipāta’’ntiādi. Idaṃ vuttaṃ hoti – yathā nāma koci puriso maṇḍalamāḷādīsu katthaci kenacideva karaṇīyena sannipatitaṃ bhikkhusaṅghaṃ disvā katthaci gantvā sannipātakiccāvasāne uṭṭhāya pakkantesu bhikkhūsu puna taṃ ṭhānaṃ gantvā olokento suññameva passati, evaṃsampadamidaṃ daṭṭhabbanti. Tatridaṃ opammasaṃsandanaṃ – yathā so puriso sannipatitaṃ bhikkhusaṅghaṃ disvā gato, tato sabbesu bhikkhūsu apagatesu taṃ ṭhānaṃ tehi suññameva passati, na pana tesaṃ kutoci apagatakāraṇaṃ, evamayaṃ yogāvacaro pubbe viññāṇañcāyatanajjhānacakkhunā paṭhamāruppaviññāṇaṃ disvā natthīti manasikārena tasmiṃ apagate tatiyāruppacakkhunā tassa natthibhāvameva passati, na tassa apagatakāraṇaṃ vīmaṃsati jhānassa tādisābhogābhāvatoti.
关于第一禅第七至九义。依此境界超越后，说要特别介绍称为“空处识”的境界。由于对其修行方法反复辨析，认为第一禅的无分别识消灭时，是通过“非存在”状态消失，而非瞬间断灭或因禅失而消失。因为瞬灭即刻产生的隐匿，是无时的消失；而禅失消失则在消失同时又产生新的识无法诞生。观察者明察这种初禅识的消失状态时，能认出它为无存在状态，尚有一名“瑜伽行者”持续于此处。如何消失？便如所说的“集合”等义。譬如某人看到僧团集结时，有时在集会完毕起立离去的比库中走过，回头望去集会地点却空无一物，如此情形可见法义。对比说明，如若此人已离去，则对所有已离和尚们的地方，皆显现空无；而非由于他人离去所致。瑜伽行者用深妙禅眼摄取彼时前识及六识殊胜境界而见此无有现象，故只见无所有，并非误解缘故，也未论断是禅的缺失或业障所致。
§1020-4
1020-4.Catutthā…pe… na ca santanti yathā nevasaññānāsaññāyatanacittaṃ saṅkhārāvasesasukhumabhāvappattiyā savisesaṃ santaṃ, evamayaṃ ākiñcaññāyatanasamāpatti na ca santā tadabhāvatoti adhippāyo. Ca-saddo panettha avuttasamuccayattho. Tena ‘‘saññā rogo, saññā gaṇḍo, saññā sallaṃ, etaṃ santaṃ, etaṃ paṇītaṃ, yadidaṃ nevasaññānāsaññāyatana’’nti imassapi saṅgaho veditabbo. Catutthaṃ santatoti saṅkhārāvasesasukhumabhāveneva savisesaṃ santatāya, asantabhāvakararogādisarikkhakasaññāvirahato ca santato disvā. ‘‘Santaṃ santamidaṃ citta’’nti iminā bhāvanākāraṃ dasseti. Vibhaṅgepi hi taṃyeva ākiñcaññāyatanaṃ santato manasi karotīti ayameva bhāvanākāro gahito. Apare pana ‘‘pāḷiyaṃ imassa bhāvanākāro na gahito’’ti vatvā tattha kāraṇaṃ vadanti, tattha vattabbaṃ visuddhimaggasaṃvaṇṇanādito gahetabbaṃ.
关于第一禅第十义至第四禅净趣。此处论述“净趣相”之见解，断非声闻的净趣或最微妙行蕴终结成净趣。声闻圣者的心境仍具净趣相，是依止行蕴终结了净趣现起。此即以“净趣”为诚语。复分述“净趣”为词义之聚合。此“净趣”则专指以行蕴终结结净妙相的实相。能观详解论中即对此清楚论述。其他学说谓此清楚境界不为本书所录，此处当细察与《净道论》等相同之义理。
§1027
1027. Tatiyāruppasaṅkhātakkhandhesu ca catūsupi ārammaṇabhūtesūti adhippāyo.
关于第三禅相中四支蕴及其净趣，此为断见也。
§1029-31
1029-31.Abhāvamattampīti suññatamattampi evaṃ sukhumampīti adhippāyo. Santārammaṇatāyāti santaṃ ārammaṇaṃ etassāti santārammaṇā, tabbhāvo santārammaṇatā, tāya, na jhānasantatāya. Na hi tatiyāruppasamāpatti catutthāruppato santatarā. Codako yaṃ santato manasi karoti, na tattha ādīnavadassanaṃ bhaveyya. Asati ca ādīnavadassane na samatikkamo eva siyāti ‘‘santato ce manakkāro kathañca samatikkamo’’ti āha. Itaro ‘‘anāpajjitukāmattā’’tiādinā parihāramāha. Tena ādīnavadassanampi atthevāti dasseti. Yasmiñhi jhāne abhirati, tattha āvajjanasamāpajjanādipaṭipattiyā bhavitabbaṃ. Sā panassa tatiyāruppe sabbasova natthi, kevalaṃ suññabhāvato ārammaṇakaraṇamattameva. Tathā hesa kiñcāpi taṃ santato manasi karoti, atha khvassa ‘‘ahametaṃ āvajjissāmi, samāpajjissāmī’’ti ābhogo samannāhāro na hoti. Kasmā? Ākiñcaññāyatanato nevasaññānāsaññāyatanasamāpattiyā paṇītataratāya. Yathā hi rājā mahatā rājānubhāvena nagaravīthiyaṃ caranto dantakārādayo kammakāre cheke anekāni dantavikatiādīni sippāni karonte disvā ‘‘aho vata re chekā ācariyā, īdisāni sippāni karissantī’’ti evaṃ tesaṃ chekatāya tussati, na cassa evaṃ hoti ‘‘aho vatāhampi rajjaṃ pahāya evarūpo sippiko bhaveyya’’nti. Taṃ kissa hetu? Rajjasiriyā mahānisaṃsatāya, so tesaṃ jīvitaṃ tiṇāyapi amaññamāno te samatikkamitvā gacchati, evaṃsampadamidaṃ daṭṭhabbaṃ.
论述无存在程度即空度，其为非常细致之特性。净所对执即是净趣根本所在，因净趣之故，不具第四禅之净度。心以净所对执者为对象，则不会生起灾难之见。若无此净所，则无从出离灾难。曰：若心在净所上思惟，何以能出离？又有说“无欲不起”等为反问，应对此表明。于此净趣中多努力于断烦恼等修持。此时第三禅无任何形相，仅呈现空无境。即使心思念此空无境，亦无“我将受此苦，亦将受彼苦”之类妄论。何故？因为从空无净趣所生之无分别识状态，心无法流转烦恼。犹如国王带着众随从巡游城市时，即使见技艺匠人在其工作室精雕细刻，国王欣喜赏鉴，却从不生出“我愿舍王位去为此匠”之念。由此缘故，国王安然行进，不为烦恼牵纤。此理亦应同观成就。
§1032
1032.Sukhumaṃ paranti ukkaṃsato sukhumaṃ, paṭhamajjhānūpacārato paṭṭhāya hi tacchentiyā viya pavattamānāya bhāvanāya anukkamena saṅkhārā tattha antimakoṭṭhāsataṃ pāpitāti. Yadi evaṃ kathaṃ bhāvanā attano kiccaṃ sādheti, nanu cesā tadavatthaṃ pāpitā ārammaṇaṃ na sammā upanijjhāyatīti? Nayidameva daṭṭhabbaṃ. Bhāvanābalena sukhumabhāvaṃ pāpitāpi cesā attano kicce dubbalattaṃ na pāpitā, atha kho vipphārikatābhāvaṃ gamitā, tena tathā sukhumāpi attano kicce na dubbalā evāti na tattha tassā asāmatthiyaṃ hoti.
微细柔软的说起，是因修习初禅的辅助，引导和支撑这般修行而生起的。由此禅修进展中，行蕴最终达到柔软之极。如果是如此，禅修岂非成就自身所当完成的任务？然而，若由此觉知柔软堪称禅修的起点，却不能正确而深入地发起，这便不可取了。此理应当明了。凭借禅修之力，即使柔软如初，它亦不会在自身之所为上显现出软弱。正因如此，软弱消减而趋向完备，由此禅修虽柔软，却不软弱，因而无失效之理。
§1033-4
1033-4.Yāya saññāyāti yādisāya saññāya saddappavattihetubhūtāya. So nevasaññānāsaññāyatanasamaṅgī puggalo. Nevasaññī ca nāsaññī hoti nevasaññānāsaññāsamaṅgī hoti. Na kevalaṃ tu saññāva edisī sukhumā nevasaññānāsaññā hoti, atha kho pana vedanādayopi sukhumā, vedanāpi nevavedanānāvedanā, cittampi nevacittaṃnācittaṃ, phassopi nevaphassonāphasso . Esa nayo sesasampayuttadhammesu. Saññāsīsena pana ‘‘nevasaññānāsaññāyatana’’nti vuttaṃ ‘‘nānattakāyā nānattasaññino’’tiādīsu (dī. ni. 3.332, 341, 357, 359; a. ni. 7.44; 9.24) viya. Nanu cettha yadi saññā atthi, kathaṃ nevasaññāti vattuṃ vaṭṭati. Yadi natthi, kathaṃ nāsaññāti anuyogaṃ sandhāya imamatthaṃ upamāhi sādhetuṃ ‘‘pattamakkhanatelenā’’tiādi vuttaṃ. Tattha pattamakkhaṇatelenāti antovutthatāya yāguyā saddhiṃ akappiyaṭṭhena telaṃ atthīti, nāḷipūrādīnaṃ vasena natthīti ca vattabbena patte makkhitatelena. Maggasmiṃ udakena cāti upāhanatemanamattaṭṭhena udakaṃ atthīti, nahānavasena natthīti ca vattabbena maggasmiṃ udakena.
所说‘有分别者’意指由分别生起的有相。此谓非识见、非无识见各相俱全之人。非识者既非识者，亦非无识见相之人。仅以分别一法谓之柔软，则非无识及非识。如受等诸法亦柔软，则受非受，心亦非心非非心，触亦非触非非触。此理则适用于诸有余法之相继联合。此处以有分别者称‘非识无分别处’者，如说‘异体分别者’等（见大般涅槃经三三二、三四一、三五七、三五九节，阿毗达摩述义七四四及九二四）。然若此处有分别，如何说为非识？若无分别，如何以无分别为依缘进行比喻、如‘羊脂灯油’等说法？其中‘羊脂灯油’乃内外存在的能燃油脂，不可施用竹器盛之。又‘水中油’以沾湿少油谓之，水洗时无油，依理应当视为水中油。此为比附事例。
§1035-7
1035-7.Ayaṃ atthoti kiñci visesaṃ upādāya sabhāvato atthīti vattabbasseva dhammassa kiñci visesaṃ upādāya natthīti vattabbatāsaṅkhāto ayamattho. Paṭusaññākiccaṃ kātuṃ asamatthatāya hi nevasaññatā, saṅkhārāvasesasukhumabhāvena nāsaññatā ca hoti. Tenāha ‘‘paṭusaññāya kiccassā’’tiādi. Ārammaṇasañjānanañceva vipassanāya visayabhāvaṃ upagantvā nibbidājananañca paṭusaññākiccaṃ kathamayaṃ saññāva samānā saññākiccaṃ kātuṃ na sakkotīti āha ‘‘yathā dahanakicca’’ntiādi. Nhātukāmassa uṇhasītabhāvaṃ akatvā sukhajananatāya sukhodakaṃ, tasmiṃ. Tejodhātu yathā dahanakiccaṃ kātuṃ na sakkoti, evamesā atisantārammaṇe pavattattā ārammaṇasañjānanaṃ kātuṃ na sakkoti, paramasukhumattaṃ gatāva. Teneva hesā akatābhinivesassa vipassanāñāṇena sukhaggayhā na hotīti sesasamāpattīsu saññā viya vipassanāya visayabhāvaṃ upagantvā nibbidājananampi kātuṃ na sakkoti, aññesu hi khandhesu akatavipassanābhiniveso bhikkhu nevasaññānāsaññāyatanakkhandhe sammasitvā nibbidaṃ pattuṃ samattho nāma natthi, api āyasmā sāriputto. Pakativipassako pana sāriputtasadiso bhikkhu khandhādimukhena vipassanaṃ abhinivisitvā dvārārammaṇehi saddhiṃ dvārappavattadhammānaṃ vipassanaṃ ārabhitvā ṭhito sakkuṇeyya tabbisayaṃ udayabbayañāṇaṃ uppādetuṃ, sopi kalāpasammasanavaseneva, no anupadadhammavipassanāvasena. Na hi sāriputtasadiso bhikkhu catutthāruppapariyāpannesu phassādidhammesu vinibbhujitvā visuṃ visuṃ sarūpato gahetvā aniccādivasena sammasituṃ sakkoti. Kevalaṃ pana avinibbhujja ekato gahetvā kalāpato samūhatoyeva sammasituṃ samattho hoti, evaṃ sukhumattenesā vijjati.
此义即谓法无特异根本，但言有义与无义时所辨明的对应关系。鉴于分别之不足，于分别末法之微妙柔软中，亦有非分别之理。故说‘巧妙分别之作用’等。修止修观中，入门境界果能达至见法本性，生厌弃心，巧妙分别之法作用无法依此分别同等分别者完成，故说“如同施火之理”等。就欲浴中冷热差异，水可生愉悦感，如火能致燃烧，亦不可用火焰施火。修观察境界极微妙时，无法发起入门感知，亦即对修习者而言，功用未强起。依此以观智发起愉悦感亦未足。部分法中不能发起观智者，以最善长沙利魔尊者为例。彼虽然能观诸蕴，但对诸处若无止观心，难起厌离，无法彻底成就。与彼类似者修止修心，处处以诸境入门相互应缘，方能至功德成就，而非单靠非观智慧而能达成。盖非观智慧若单取一集聚即能回应，实稀见此类极微细者。
§1038-40
1038-40.Rūpanti kasiṇarūpasaṅkhātaṃ paṭibhāganimittaṃ. Ākāsanti kasiṇugghāṭimākāsaṃ. Viññāṇanti ākāse pavattaviññāṇaṃ . Tadabhāvakanti tassa ākāse pavattaviññāṇassa abhāvakaṃ. Kamatoti paṭhamāruppaṃ samatikkamitvā hotītiādinā anukkamato. Attanā vuttamatthaṃ aṭṭhakathāvacanaṃ āharitvā sādhento ‘‘āha cā’’tiādimāha. Idhāti imāsu catūsu arūpasamāpattīsu. Pacchimā pacchimā samāpattiyo hi purimāpurimāhi samāpattīhi supaṇītatarā suṭṭhu paṇītatarā, sundarapaṇītatarāti vā attho. Pāsādatalasāṭikāti catubhūmakapāsādassa heṭṭhimaheṭṭhimato uparūpari savisesā pañca kāmaguṇā, cattāro pāsādatalā ca thūlasaṇhasaṇhatarasaṇhatamasuttehi vihitā āyāmavitthārato samappamāṇā sāṭikā ca.
色法者，谓以色行相构成之遍界净具，如迦伽师所说之色识便是『空处所现起之意识』。其所缘境即此识在虚空中之作用。欲趣意谓已历第一无色之障难以超越。此言在教义中渐次详述。依经典释义：“于四种无色禅定中，今次第出现，前次第以大前次第修习完善，令境界异常好莹丽光秀，圆融完善之义。”所谓宫殿宏伟庄严者，即四层宫殿之下下至上上不同层次，各有五种感官欲乐，四个宫层因厚重坚固者不可攀移。『宫殿』复以尺寸大小等次第差别表示其不同境界。
§1042
1042. Rūpārūpabhavaṃ abhibhuyya nibbānaṃ yāti, atha vā nīvaraṇe abhibhuyya rūpārūpabhavaṃ yātīti attho.
超越色非色之生灭，乃至涅槃，或谓于染污障碍处破染垢生死之间获得超越境界之义。
Iti abhidhammatthavikāsiniyā nāma · 如是，在名为《阿毗达摩义显明》的
Abhidhammāvatārasaṃvaṇṇanāya · 《入阿毗达摩论》注释中
Arūpāvacarasamādhibhāvanāniddesavaṇṇanā niṭṭhitā. · 无色界定修习解说注释终了。