16. Soḷasamo paricchedo
16. Soḷasamo paricchedo第十六章
Abhiññāniddesavaṇṇanā神通解说之注释
§1043-7
1043-7.Paranti visiṭṭhaṃ katvā, visesatoti attho. Catutthajjhānamattepīti rūpāvacaracatutthajjhānamattepi, nāvassaṃ arūpajjhānehīti adhippāyo. Arūpāvacarajjhānaṃ appaṭiladdhopi hi katādhikāro bhikkhu abhiññā sampādetuṃ samattho hoti. Ettha catutthajjhānaggahaṇeneva heṭṭhā tīṇi jhānāni gahitāni. Tesu hi aciṇṇavasī catutthajjhānaṃ uppādetumpi na sakkoti. Abhiññāsu anuyogaṃ kātuṃ vaṭṭatīti vatvā tattha payojanaṃ dassetuṃ ‘‘abhiññānāmā’’tiādi vuttaṃ. Niṭṭhaṅgatāti adhigatānisaṃsatāya ceva bhāvanāsukhatāya ca niṭṭhaṃ nipphattiṃ gatā. Samādhibhāvanāya hi lokiyābhiññā udayaphalabhāvena pākaṭā. So abhiññāya ca samādhinā ca samannāgato sukheneva paññābhāvanaṃ sampādessati.
完成了第四禅的总持后，称为“特别”（特制）之义。所谓第四禅程度，是指遍于色界的第四禅阶段，也就是说超过了非色界禅的程度。关于非色界禅，即使达不到，但比库仍有能力修习三摩地，总能成就神通。此处说明，只要修持第四禅的三禅以上，即首三禅已通达。因为即使未能达到第四禅，也不能断言比库不能产生神通。故说要依神通为依止，显明其因缘说“如是谓神通”。成就了即为完满，是指具备如实证得与修行乐趣圆满的境界。出于修习三摩地而现出的世俗神通现象皆为明显之果。修习者因具足了神通与三摩地的安乐，便能进一步成就智慧的修习。
§1048-9
1048-9.Dibbānītiādi lokiyābhiññānaṃ sarūpato uddisanaṃ. Dibbāni cakkhusotānīti dibbacakkhuñāṇaṃ, dibbasotañāṇañcāti dasseti. Iddhīti iddhividhañāṇaṃ. Imā pana abhiññāyo pattukāmena ādikammikena yoginā yasmā odātakasiṇapariyantesu aṭṭhasu kasiṇesu catutthajjhānaṃ, tabbasena ca arūpasamāpattiyo nibbattetvā vā na vā kasiṇānulomatādīhi cuddasahi ākārehi cittaṃ dametabbaṃ. Na hi evaṃ adametvā pubbe abhāvitabhāvano ādikammiko yogāvacaro pañca abhiññāyo nipphādessatīti tasmā taṃ cittaparidamanaṃ avassaṃ kātabbanti dassetuṃ ‘‘kasiṇānulomatādīhī’’tiādi vuttaṃ. Kasiṇānulomatādīhīti kasiṇānulomatā kasiṇapaṭilomatā kasiṇānulomapaṭilomatā jhānānulomatā jhānapaṭilomatā jhānānulomapaṭilomatā jhānukkantikatā kasiṇukkantikatā jhānakasiṇukkantikatā aṅgasaṅkantikatā ārammaṇasaṅkantikatā aṅgārammaṇasaṅkantikatā aṅgavavatthāpanatā ārammaṇavavatthāpanatāti imehi cuddasahi ākārehi.
这里“神通”等词，乃泛指世俗神通之总称。神通包括眼神通与耳神通，意指分别为天眼知识、天耳知识。更有变身神通是诸神通之能者。此类神通因修习者以最初的禅支，如极边境的八种光明境界中的第四禅，以及具足超越非色界的禅境，或在不转换禅境状态中修神通，生成于十三种形态进而控制心意。若不努力修持心的调伏，则前世未发起的禅习修者，不可能发展出五种神通。因此特别强调需对心的调伏，称此为“依顺禅修的种种形态”。所谓依顺禅修，是指顺应禅境次第与相反，顺逆交错之各种禅修性质，包含顺禅、逆禅、顺逆交错禅及与禅对应的，或依禅与禅对应之光明等禅境特质。
Tattha aṭṭhasu kasiṇesu paṭipāṭiyā satakkhattuṃ sahassakkhattumpi samāpajjanaṃ, tatheva uppaṭipāṭiyā, paṭipāṭiuppaṭipāṭivasena ca samāpajjananti imesaṃ tiṇṇaṃ ākārānaṃ vasena kasiṇānulomatādayo vuttā. Paṭhamajjhānato paṭṭhāya yāva nevasaññānāsaññāyatanaṃ, ayaṃ jhānānulomatā nāma. Tesaṃ paṭilomato jhānapaṭilomatā nāma. Anulomapaṭilomato jhānaanulomapaṭilomatā nāma.
此处分述八种光明禅的修行法门，即按顺序重复七十次乃至上千次成就，复有反复修习之法，称为修行法门间的顺逆相承。依此三种禅修之特性分类，则首种为顺禅，相对之逆禅为逆禅，二者交错称顺逆交错禅。
Pathavīkasiṇe paṭhamajjhānaṃ samāpajjitvā tattheva tatiyaṃ samāpajjati, tato tadeva ugghāṭetvā ākāsānañcāyatanaṃ, tato ākiñcaññāyatananti evaṃ kasiṇaṃ anokkamitvā jhānasseva ekantarikabhāvena ukkamanaṃ jhānukkantikatā nāma. Evaṃ āpokasiṇādimūlikāpi yojanā kātabbā. Pathavīkasiṇe paṭhamajjhānaṃ samāpajjitvā puna tadeva tejokasiṇe, tato nīlakasiṇe, tato lohitakasiṇeti jhānaṃ anukkamitvā kasiṇasseva ekantarikabhāvena ukkamanaṃ kasiṇukkantikatā nāma. Pathavīkasiṇe paṭhamajjhānaṃ samāpajjitvā, tejokasiṇe tatiyaṃ , nīlakasiṇaṃ ugghāṭetvā ākāsānañcāyatanaṃ, lohitakasiṇato ākiñcaññāyatananti iminā nayena jhānassa ceva kasiṇassa ca ukkamanaṃ jhānakasiṇukkantikatā nāma.
以地光为例，先入第一禅，继而即入第三禅，自此界开显空无边处，续而即入无所有处，即开显无欲界三禅之境。如此修习法尚未依附他境而能单一专注于禅境谓之禅向前进。当入第一禅后，再逐次转移修习至不同光明界（如地光、火光、蓝光、红光等），此种渐次继起转移禅境，谓之禅后进。初入地光第一禅后，再入火光，续转蓝光、红光等等，此为禅境对应的转移法门。
Pathavīkasiṇe paṭhamajjhānaṃ samāpajjitvā tattheva itaresampi samāpajjanaṃ aṅgasaṅkantikatā nāma. Sabbakasiṇesu ekekasseva samāpajjanaṃ ārammaṇasaṅkantikatā nāma. Pathavīkasiṇe paṭhamajjhānaṃ samāpajjitvā, āpokasiṇe dutiyaṃ, tejokasiṇe tatiyaṃ, vāyokasiṇe catutthaṃ, nīlakasiṇaṃ ugghāṭetvā ākāsānañcāyatanaṃ, pītakasiṇato viññāṇañcāyatanaṃ, lohitakasiṇato ākiñcaññāyatanaṃ, odātakasiṇato nevasaññānāsaññāyatananti evaṃ aṅgānaṃ, ārammaṇānañca samatikkamanaṃ aṅgārammaṇasaṅkantikatā nāma.
入地光第一禅后，再入他光明境，谓之部分附着，称部分依附。于所有光明禅中，单独一尊境而住，称为境体依附。以地光初入第一禅为起点，然后依次入二次禅、三次禅、四次禅，开启空无边处，继开识无边处，继无所有处，最后入无觉无净处。这是依次超越诸根境界及对应所依附，称之为根境附着。
Paṭhamajjhānaṃ nāma pañcaṅgikanti vavatthapetvā dutiyaṃ caturaṅgikaṃ, tatiyaṃ tivaṅgikaṃ, catutthaṃ duvaṅgikaṃ, ākāsānañcāyatanaṃ…pe… nevasaññānāsaññāyatananti evaṃ jhānaṅgamattasseva vavatthāpanaṃ aṅgavavatthāpanaṃ nāma. Tathā ‘‘idaṃ pathavīkasiṇaṃ, idaṃ āpokasiṇa’’ntiādinā ārammaṇamattasseva vavatthāpanaṃ ārammaṇavavatthāpanaṃ nāma. Aṅgārammaṇavavatthāpanampi eke icchantīti. Aṭṭhakathāsu pana anāgatattā addhā taṃ bhāvanāsukhaṃ na hoti. Imehi pana cuddasahi ākārehi cittaparidamanaṃ kātuṃ aṭṭhasamāpattilābhīnaṃ satesu, sahassesu vā ekova sakkoti.
第一禅称之为五境兼具之境，具体分明为第二禅四境，第三禅三境，第四禅两境，以及空无边处、识无边处和无觉无净处。此系禅境进展的详细分类，名为境根附着。诸如‘此为地光，此为水光’等，是依附于光明境界之不同法境的标识。境根附着同时含义也有依附身心诸界。部分经疏中以未来断灭论证修行乐趣不永恒。以上十三种光明境界及心调伏得以完成八种修法，百千之中仅得一例修成者。
§1050-1
1050-1.Danteti cuddasahi ākārehi dante. Samāhiteti catutthajjhānasamādhinā samāhite. Suddheti nīvaraṇadūrībhāvena, paccanīkasamanepi abyāvaṭāya tatramajjhattupekkhāya sampāditasatipārisuddhiyā sabbhāvena vā suparisuddhe. Pariyodāteti sudhantasuvaṇṇassa nighaṃsanena viya parisuddhattāyeva pariyodāte, pabhassareti vuttaṃ hoti. Atha vā vitakkavicārakkhobhavirahavasena pariyodāteti vuttaṃ hoti. Anaṅgaṇeti ‘‘mādisassa samādhisampannassa īdisena bhavitabba’’nti evaṃ jhānapaṭilābhapaccayānaṃ ‘‘aho vata mameva satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyyā’’tiādinayappavattānaṃ pāpakānaṃ icchāvacarānaṃ abhāvena anaṅgaṇe. Anupakkileseti upagantvā kilissanaṭṭhena upakkilesasaṅkhātānaṃ rāgādīnaṃ, ‘‘abhijjhā cittassa upakkileso, byāpādo, kodho’’tiādinā āgatānaṃ cittupakkilesānaṃ vā vigatattā vigatupakkilese. Mudubhūteti paguṇabhāvāpādanena subhāvitattā mudubhūte, vasibhāvappatteti vuttaṃ hoti. Vasibhāvappattañhi cittaṃ suparimadditaṃ viya cammaṃ suparikammakatā viya ca lākhā mudūti vuccati. Kammanīyeti muduttāyeva iddhipādabhāvūpagamanena kammakkhame, vikubbanādiiddhikammayogyeti vuttaṃ hoti. Mudujātañhi cittaṃ kammakkhamaṃ hoti, sudhantamiva suvaṇṇaṃ, ubhayampi cetaṃ subhāvitattāyeva hoti. Yathāha – ‘‘nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ bhāvitaṃ bahulīkataṃ muduñca hoti kammaniyañca, yathayidaṃ, bhikkhave, citta’’nti (a. ni. 1.47). Ṭhiteti etesu parisuddhabhāvādīsu niccalaṃ avaṭṭhite, bhāvanāpāripūriyā vā paṇītabhāvaṃ sammasitvā ṭhite. Acaleti ṭhitattāyeva akampe, āneñjappatteti vuttaṃ hoti. Mudukammaññabhāvehi vā attano vase ṭhitattā ṭhite, saddhādīhi pariggahitattā assaddhiyādīhi akampanato acale.
牙者，谓具十四种形状之牙也。集中心者，以第四禅定之定持为聚合。清净者谓遮盖除去之远离，时彼专注于中，借由肃清念净而圆满，整体或部分尽皆清净。净除者，如同以光辉黄金擦净之淳洁，亦有解释为于分别分别与思想障碍消退之净除。无垢净者谓“应以无垢净为标志”，意指以此为禅定果证之条件。“无垢净”亦表恶行欲望无搅染之境界。无染者，指远离污染杂染，特指以贪、瞋、痴为污染之心染已除尽。柔顺者，是指由善根所致柔顺温和之心行。具柔顺者谓心如皮肤柔软，柔顺功德成熟。可作之者，当借柔软心性，以念住力引导意根，成就禅定功夫，亦即驱除烦恼如同成就神通妙用之理。“柔顺生”即心生柔软为禅定基础，如黄金精纯无瑕，二者皆因心品柔顺具足。彼如云：“我不曾观察他一法，唯有此法多被修习柔软且可用，犹此心也”（出自增支部）。成立谓立定顺住，禅定成熟且稳定，且心境圆满，文以“坚定”为之。坚固谓定住不动，亦有云“不颤动”之义。由柔软心性等因缘，心得立定；以信等善法作为辅助，心亦不颤动坚固。
Aṭṭhaṅgasampanneti ṭhitiacalatānaṃ visuṃ visuṃ aggahaṇena samāhiteti visuṃ ekaṅgaṃ katvā. Tāsaṃ pana visuṃ visuṃ gahaṇe suvisuddhatādīnaṃ samāhitacittassa aṅgabhūtattā samāhiteti imaṃ aṅgabhāvena aggahetvā suvisuddhatādīhi aṭṭhahi aṅgehi sampannatā veditabbā. Iddhividhāyāti iddhikoṭṭhāsatthāya, iddhippabhedāya vā. Atthato pana iddhividhā nāma ekassa bahubhāvādianekavidhānapaccayabhūtaṃ abhiññāñāṇaṃ. Abhinīharatīti abhiññādhigamatthāya parikammacittaṃ kasiṇārammaṇato apanetvā abhiññābhimukhaṃ peseti. Iddhivikubbananti ettha ijjhatīti iddhi, nipphajjati paṭilabbhatīti vuttaṃ hoti. Yañhi nipphajjati, paṭilabbhati ca, taṃ ijjhatīti vuccati. Yathāha –
八支具足者，以不动之坚定，摄取所有清净，从而集中心力。所谓清净，即以不同部分合成整体，在此依部分聚合之理，集成而成整体清净之心。由此部分所成扬显诸清净具足八种要件。神通教主者，指教导神通之正法，或称神通分类。实义神通教主，指领悟多重法相与变化之特殊智慧。引领者，即谓为证得神通，导向殊胜体验者。神通颠倒即因执著于神通而生谬误，谓“绝望而证得”，即放弃与达成合一之理。所谓“绝望”，即破除获证之道。如云——
‘‘Kāmaṃ kāmayamānassa, tassa cetaṃ samijjhatī’’tiādi; (Su. ni. 772; mahāni. 1; netti. 5,44);
“欲望所欲者，其心为烦恼”诸文（出自苏毗尼经，第一集，净论等处）
Iddhiyeva vikubbanaṃ pakativaṇṇavijahanakiriyanti iddhivikubbanaṃ, idaṃ iddhīsu vikubbaniddhiyā padhānabhāvato vuttaṃ, iddhi ca vikubbanañcāti vā iddhivikubbanaṃ. Visuṃ gahaṇampi vuttakāraṇeneva daṭṭhabbaṃ.
神通之颠倒是指依赖感官错觉而误入歧途，其中神通颠倒乃基于神通证得却迷失之病相，故称颠倒。此亦可对照前言有所观照。集取清净亦由此论证而显。
§1052-4
1052-4. Yathā pana taṃ nipphādetabbaṃ, taṃ vidhiṃ dassetuṃ ‘‘abhiññāpādakajjhāna’’ntiādi vuttaṃ. Ettha ca ‘‘anupubbena cattāri jhānāni samāpajjitvā catutthajjhānato vuṭṭhāyā’’ti keci, taṃ ayuttaṃ. Yadicchakaṃ samāpajjanatthañhi cittaparidamanaṃ, catutthajjhānameva ca abhiññāpādakaṃ, na itarāni. Sataṃ…pe… mānasanti sace sataṃ icchati, ‘‘sataṃ homi, sataṃ homī’’ti, sace sahassaṃ icchati, ‘‘sahassaṃ homi, sahassaṃ homī’’ti evaṃ parikammamānasaṃ katvā. ‘‘Parikammamānasa’’nti ca pādakajjhānato vuṭṭhāya ‘‘sataṃ homī’’tiādinā pavattitakāmāvacaracittaṃ, pādakajjhānañca. Abhi…pe… punāti ettha pubbe abhiññāpādakajjhānasamāpajjanaṃ parikammacittassa samādhānatthaṃ, puna samāpajjanaṃ adhiṭṭhānacittassa balaggāhatthaṃ. Adhiṭṭhātīti sataṃ āvajjetvā tato paraṃ pavattānaṃ tiṇṇaṃ, catunnaṃ vā pubbabhāgacittānaṃ anantarā uppannena sanniṭṭhāpanavasena adhiṭṭhānanti laddhanāmena abhiññāñāṇena sanniṭṭhānaṃ karoti, sataṃ nipphādetīti attho. ‘‘Adhiṭṭhāna’’nti hi sabbattha abhiññāñāṇaṃ vuccati.
就应断灭者，应以“证得神通之禅定”为示范。如文中“渐次承四禅定，于第四禅起证”之说，当视为不相应。若因抑制心意而成就第四禅，其为证悟所缘，不另有他。百……若为百欲，则发心称“我是百”，若为千，则称“我是千”，心之生成即为此意。所谓“生成心”，指自第四禅出时起，发“我是百”之意等，乃生起欲望念头与第四禅中证相连。重申系指以先前承四禅收入内心意生，经调整心念而深入观照之过程。所谓决定者，即断定前者与后者关系，谓在三个、四个先心接续中新生幽微意的确定，称为决定，亦即证见了境。决定即终究称证见明了之知。
§1055-7
1055-7.Nimittārammaṇanti paṭibhāganimittārammaṇaṃ. Parikammamanānettha satārammaṇikānīti ettha etesu parikammādhiṭṭhānesu parikammamānasāni ‘‘sataṃ homī’’ti pavattāni kāmāvacaramānasāni satārammaṇikāni ekekassa cittassa vasena satārammaṇikāni honti paccekaṃ ‘‘sataṃ homī’’ti pavattanato. Sahassārammaṇādīsupi eseva nayo. Tadādhiṭṭhānacittampīti tassa satādikassa adhiṭṭhānacittampi. Satārammaṇikatā ca pana nesaṃ vaṇṇavasena, no sattapaññattivasena. Rūpañhi sataṃ vā sahassaṃ vā katvā dassetabbaṃ, na paññatti. Ettha ca yadi nīlavaṇṇameva sataṃ abhinipphādeti, vaṇṇassa taṃtaṃsantānavasena nānattepi nīlavasena ekattā ekamekaṃ parikammacittaṃ sabbaṃ nīlajātaṃ ālambati.
标识与所缘，谓部分标识之所缘。所缘建立中所谓幽微决定，意谓于所缘戒定及念中，幽微决定意生，环绕于单一心意中。诸念生起谓“我是百”及类似法，乃诸意欲所生，分别结于个别心中。千等众标亦如是。此决定心即所谓决定中的决定。色应以百或千等观之，而非虚数。倘若以深青为百之代表，则色之质以其本质紧紧扎根成统一，现色全部显现为深青。
Yadi pana nānāvaṇṇanānākiriyaparikammacittānampi bahubhāvo hoti, ekamekaṃ ekekavaṇṇaṃ, ekekavaṇṇesu ca nānākiriyaṃ ārammaṇaṃ karoti. Adhiṭṭhānacittaṃ pana vaṇṇasāmaññaṃ gahetvāpi parikammārammaṇaṃ nānāvaṇṇavantaṃ abhinipphādeti acinteyyānubhāvattā iddhivisayassa. Appanācittaṃ viyāti viya-ggahaṇaṃ abhiññācittassa, jhānacittassa ca paṭhamuppattiyaṃ sadisabhāvato vuttaṃ, na tassa appanābhāvato. Teneva hi pubbe vuttaggahaṇena visesitanti. Catutthajjhānikanti rūpāvacaracatutthajjhānavantaṃ, tena sampayuttaṃ. Yadi evaṃ catutthajjhānassa, imassa ca ko visesoti āha ‘‘parikammavisesovā’’ti. Na hettha parikammavisesaṃ vinā añño viseso atthi. Appanāya pubbabhāgappavattānipi tīṇi cattāri javanāni gahitaggahaṇena, aggahitaggahaṇena vā parikammopacārānulomāni sabbapacchimaṃ gotrabhunāmakantiādi sesaṃ samānameva. Tenāha ‘‘sesaṃ pubbasamaṃ idhā’’ti. Iddhividhañāṇavaṇṇanā.
如果说在各种不同的色相与不同的行相中，也存在多种多样的身心状态，那么对于每一具体色相，每种色相上分别产生不同的身心作用。心所依的心念虽然把固持的对象视为色相相同，但其行相对象却呈现多样的色相现象，这种变化产生于非思量的体验能力，属于神通的范畴。安住对象的心，类似呼吸的进出，是有取有舍的作用，乃第一禅定心的相似状态，但非没有呼吸的状态。因此前面所说的呼吸便以此差别为特征。所谓第四禅者，是指无色界第四禅具色界色相相应的心，依附于此。如是第四禅心若如此，是谁能说其有何差别呢？被称为“身心行相的特异性”。这里没有别的差别。即使前面所说先行部分的三种或四种运转，因受呼吸的先后接续，以及对身心的相续总称等同，故说“余者在此与前同”。这就是神通身心状态的分别说明。
§1058
1058.Dibbasotanti devatānaṃ pittasemhādīhi apalibuddhehi dūrepi ārammaṇaggahaṇasamatthehi dibbasotapasādehi samānattā, dibbavihāravasena paṭiladdhattā, attanā ca dibbavihārasannissitattā dibbaṃ, savanaṭṭhena sotakiccakaraṇato, taṃsadisatāya ca sotaṃ. Idanti yaṃ uddese ‘‘dibbāni cakkhusotānī’’ti (abhidha. 1048) dibbasotaṃ uddiṭṭhaṃ, taṃ idanti attho.
1058. 天耳力所指，是指诸天界众生在被痰火等污秽所染未觉悟时，即使远隔千里，也能以取境具足的力量，获得天耳力所的对应现象。这种天耳力通过接受天界的悦舍，以自身心识为寄托，能通过听觉场而成就听闻之用，如此称谓。即所说的‘天眼天耳’，指的就是此天耳力为显示的意义。
§1059-64
1059-64. Paṭhamaṃ oḷārikasaddaṃ āvajjetvā pacchā sukhumasaddassa āvajjitabbato āha ‘‘mahanto sukhumopi cā’’ti. Paricayakaraṇatthañhi paṭhamaṃ araññe sīhādīnaṃ sadde ādiṃ katvā sabbe oḷārikato paṭṭhāya yathānukkamena sukhumasaddā āvajjitabbā, tathā puratthimādīsu disāsu oḷārikānampi sukhumānampi saddānaṃ saddanimittaṃ manasi kātabbaṃ. Tassa te saddā pakaticittassapi pākaṭā honti, parikammacittassa pana ativiya pākaṭā. Tassāti tassa yogino. Saddassa nimittanti oḷārikassa, sukhumassa vā saddassa yathāvuttaṃ upādāyupādāya labbhamānaoḷārikasukhumākāraṃ. Manasi kubbatoti ‘‘imissā disāya ayaṃ saddo oḷāriko, sukhumo vā’’ti evaṃ parikammacittena manasi karontassa. Saddesūti ye parikammacittassa visayabhūtā oḷārikā, sukhumā vā saddā, tesu. Aññataranti yattha parikammakaraṇavasena abhiṇhaṃ manasikāro pavatto, taṃ ekaṃ saddaṃ. Yadi abhiññācittampi parikammena gahitameva ārammaṇaṃ karoti, ko pana tassa, imassa vā visesoti? Vuccate – parikammacittaṃ asutassa gahaṇato saddamattaṃ gaṇhāti, abhiññācittaṃ pana asutampi gaṇhantaṃ savanākārena gahaṇato atthāvabodhassa paccayabhāveneva gaṇhātīti ayametesaṃ viseso. Sutakovidāti pariyattiyaṃ chekā.
1059-64. 在一种粗略的妙音呼唤之后，说道“大而微妙也”。为广为认识，首先在野外模仿狮子等声音开始，使众声由粗至细逐步发出，依照次序对应地各方也发出粗细各种声音。在心中对这些声音典型的因缘而作意识，虽然心中随观的声音也明显，但此细致观察的利生心所更为明显。故称为修行者。此所谓音声之因缘，是粗细、微妙声音依照先前产生的观照形态而在心中粗细对应所摄取的种类。思维的音声即这些心所对象的粗细声音，若超意识亦以相续法取境，仅此为其特殊性。听闻识为学理判别的名词。
§1065-6
1065-6.Thāmajātanti jātathāmaṃ, daḷhabhāvappattanti attho. Vaḍḍhetabbaṃ pādakajjhānārammaṇaṃ kittakanti āha ‘‘etthantaragata’’ntiādi. Pādakajjhānassa hi ārammaṇabhūtaṃ kasiṇanimittaṃ ‘‘ettakaṃ ṭhānaṃ pharatū’’ti manasi karitvā pādakajjhānaṃ samāpajjantassa kasiṇanimittaṃ tattakaṃ ṭhānaṃ pharitvā tiṭṭhati. So samāpattito vuṭṭhāya puna pādakajjhānaṃ asamāpajjitvāpi anekappabhedepi sadde āvajjati subhāvitabhāvanattā. Tattha aññataraṃ saddaṃ ārabbha uppannāvajjanānantaraṃ cattāri, pañca vā javanāni uppajjanti, tesu pacchimaṃ iddhicittaṃ hoti. Evaṃ yattakaṃ saddaṃ icchati, tattakaṃ tattha gataṃ āvajjitvā abhiññāñāṇena jānāti. Yena pana evaṃ kasiṇanimittaṃ avaḍḍhitaṃ, tena punapi pādakajjhānaṃ samāpajjitabbameva. So hi taṃ ṭhānagatasaddaṃ pādakajjhānaṃ samāpajjitvāva tato vuṭṭhāya abhiññācittena suṇāti. Tato eva hi ‘‘pādakārammaṇena…pe… suṇātīti sāsaṅkaṃ vadatī’’ti (visuddhi. mahā. 2.400) vuttaṃ. Iddhividhalābhī pana sesābhiññalābhino viya vijjamānasaddādiārammaṇamattameva akatvā āgantukarūpanimmāpanato sabbathāpi dvikkhattuṃ pādakajjhānaṃ samāpajjitvāva taṃ nipphādeti. Ekaṅguladvaṅgula-ggahaṇañcettha sukhumasaddāpekkhāya kataṃ.
1065-6. 关于足呼吸禅，以“胀满状”之意。呼吸对象的遍处相对应的光明现起，即使足呼吸禅入定后起也有许多变化的变化声响，众声发起时，后方禅心则为第四禅或第五禅。心所依此存在愿求之音响，立即达彼之境而闻知。借以增强该禅定缘起，故需再入足呼吸禅。入禅后起立，但又未进入足呼吸禅时，仍有多样音声发生，此为善观分心之表现。所出现不同音声，继发四五种音律乃至更多，彼时后方为神通心。由此使得声音依足呼吸缘起建立起相续。故说“由足呼吸境……闻”。如大清净经中所云。修习神通中余法及最终证得的神通超越一切对境，只凭音响境起音形所见，因此进入足呼吸禅定是关键。这里所说的是以一指一尺接触的适宜微声为对象。
§1068
1068.Suṇantoti evaṃ paricchinditvā paricchinditvā savanena vasikatābhiñño hutvā yathāvajjite suṇanto. Pāṭiyekkampīti ekajjhaṃ pavattamānepi yāva brahmalokā ekakolāhalaṃ katvā uṭṭhite saṅkhabherīpaṇavādisadde paccekaṃ vatthubhedena vavatthāpetukāmatāya sati ‘‘ayaṃ saṅkhasaddo, ayaṃ bherīsaddo, ayaṃ paṇavasaddo’’tiādinā paccekaṃyeva vavatthāpetuṃ sakkotiyevāti. Dibbasotañāṇavaṇṇanā.
1068. “听闻”谓反覆辨析、反复辨别，心住于听闻，能知其如实。所谓一处起，直到梵天界一处众声齐鸣，击鼓、爆竹声因材质各异而分别呈现，念诵时可分别说‘这是鼓声，那是爆竹声，那个是钹声’，由此能分别各异。此即天耳力知识的说明。
§1069-73
1069-73.Cetopariyamānasanti pariyātīti pariyaṃ, sarāgādivasena paricchijja jānātīti attho. Yesañhi dhātūnaṃ gati attho, buddhipi tesaṃ attho hotīti. Cetaso pariyaṃ cetopariyaṃ, manasi bhavanti mānasaṃ, ñāṇaṃ, cetopariyañca taṃ mānasañcāti cetopariyamānasaṃ. Dibbacakkhuvasenevāti dibbacakkhuupanissayeneva. Tañhi etassa uppādane parikammaṃ. Tasmāti yasmā idaṃ dibbacakkhuvaseneva pavattati, tasmā. Dibbena cakkhunāti dibbasadisatādīhi ‘‘dibbacakkhū’’ti laddhavohārena dibbacakkhuñāṇena disvāti sambandho. Hadayanti na hadayavatthu, atha kho hadayamaṃsapesi. Yaṃ bahi kamalamakuḷasaṇṭhānaṃ anto kosātakīphalasadisanti vuccati. Tañhi nissāya idāni vuccamānaṃ lohitaṃ tiṭṭhati. Hadayavatthu pana imaṃ lohitaṃ nissāya pavattati. Lohitaṃ disvāti lohitassa vaṇṇaṃ disvā. Dibbacakkhunopi hi vaṇṇameva dissati. Teneva hi taṃ cakkhusadisattā ‘‘cakkhū’’ti vuccati. Parassāti aññassa. Yathā hi yo paro na hoti, so attā, evaṃ yo attā na hoti, so paro. Kathaṃ pana dibbacakkhunā lohitassa vaṇṇadassanena paracittaṃ viññeyyanti āha ‘‘somanassayute’’tiādi. Lohitanti rattaṃ nigrodhaphalasamānavaṇṇaṃ. Kāḷakanti jambusadisavaṇṇaṃ. Tilatelūpamanti anena pasannabhāvamāha.
1069-73. 关于心所遍行之义，谓为四大等质能知，乃心之作用。所谓心所遍行，即谓意念活动包括意识、智慧、心所遍行。称为天眼力，是依赖于天眼之中心所而发生的事。比如心脏非肉器官，此处心脏似以金属器官喻示外部由荷花、树果等所包围堆积，如今包绕其上的则是血色。因看见血色即称为“眼”，有他者之名。譬如他人因无我亦他，我若无他即是我。如何凭天眼能见血液颜色而知他心，称为“善乐伴”，所谓血色即为红莲果颜色。又称黑皮色为红皮色。涂抹脂膏者描绘其净明色也。
Kathaṃ pana citte somanassa sahagatādimhi sati kammajassa lohitassa vividhavaṇṇabhāvāpattīti? Kiñcāpi hadayavatthusannissitabhūtāni kammajāneva, taṃ pana lohitaṃ kammajamevāti natthi catusantatirūpassapi tattha labbhamānattā. Teneva hi aṭṭhakathāyaṃ ‘‘idaṃ rūpaṃ somanassindriyasamuṭṭhānaṃ, idaṃ domanassindriyasamuṭṭhānaṃ, idaṃ upekkhindriyasamuṭṭhānanti parassa hadayalohitavaṇṇaṃ passitvā’’ti (visuddhi. 2.401) vuttaṃ. Evampi yaṃ tattha acittajaṃ, tassa yathāvuttavaṇṇabhedena na bhavitabbanti? Bhavitabbaṃ sesasantatirūpānaṃ tadanuvattanato. Yathā hi gamanādīsu cittajarūpāni utujakammajāhārajarūpehi anuvattīyanti, aññathā kāyassa desantarappattiyeva na siyāti, evamidhāpi cittajarūpaṃ sesasantatirūpehi anuvattīyati, pasādakodhavelāsu ca cakkhussa vaṇṇabhedāpattiyeva tassatthassa nidassanaṃ daṭṭhabbaṃ, tasmā somanassādiyuttacittānurūpaṃ uppannacittasamuṭṭhānarūpavasena sesatisamuṭṭhānarūpānampi nānāvaṇṇatā hotiyevāti suṭṭhu vuttaṃ ‘‘lohitaṃ lohitaṃ siyā’’tiādi. Disvā hadayalohitanti paṭhamaṃ tāva anumānañāṇena lohitaṃ disvā. Kātabbaṃ thāmataṃ gatanti uppādetvā thāmabhāvaṃ gataṃ kātabbaṃ.
然而，如何理解共具心中喜悦等感受所伴随的业流中的血色产生的种种色彩变化？若说一切依赖于心所（如心脏之类的实体），那么又仅因业力而生的血色便显现于心所吗？即使假设四方皆有形体，那里也难以遇到这种现象。因故，此处于注疏中称：“这色即是喜悦根生的色，这色即是忧愁根生的色，这色则是平静根生的色，因见他人心所中血色而得。”由此可见，某些非心所所生的色相，从其色彩差异说也不可成立。应当理解为余余四方色的继续流转。譬如行走等活动中，心生形态跟随外境转移的业力生相不同，身体形态转移则不然，也如是此处心生形态随余余四方诸色变化，眼识在心生色彩变化时现起时灭，可以看见其中的异色显示，因此正说“血色即是血色”等。初见心所血色即以初步的观察和心识推断为红色。此状态应稳固地成立且由此产生，故可以说此乃造作的稳固形态。
Cetopariyañāṇañhi uppādetukāmena yoginā dibbacakkhulābhinā eva satā heṭṭhā vuttanayena rūpāvacaracatutthajjhānaṃ aṭṭhaṅgasamannāgataṃ abhinīhārakkhamaṃ katvā ālokaṃ vaḍḍhetvā dibbena cakkhunā parassa hadayamaṃsapesiṃ nissāya vattamānassa lohitassa vaṇṇadassanena idāni imassa cittaṃ ‘‘somanassasahagata’’nti vā ‘‘domanassasahagata’’nti vā ‘‘upekkhāsahagata’’nti vā nayaggāhavasena vavatthāpetvā pādakajjhānaṃ samāpajjitvā vuṭṭhāya ‘‘imassa cittaṃ jānāmī’’ti parikammaṃ kātabbaṃ. Kālasatampi kālasahassampi punappunaṃ pādakajjhānaṃ samāpajjitvā vuṭṭhāya tatheva paṭipajjitabbaṃ. Tassevaṃ dibbena cakkhunā hadayalohitavaṇṇadassanādividhinā paṭipajjantassa ‘‘idāni cetopariyañāṇaṃ uppajjissatī’’ti yaṃ tadā pavattatīti vavatthāpitaṃ cittaṃ, taṃ ārammaṇaṃ katvā manodvārāvajjanaṃ tīṇi cattāri vā javanāni kāmāvacarāni javanti. Catutthaṃ, pañcamaṃ vā abhiññācittaṃ rūpāvacaracatutthajjhānikaṃ . Tattha yaṃ tena appanācittena sampayuttaṃ ñāṇaṃ, idaṃ cetopariyañāṇaṃ. Tañhi yattha anena parikammaṃ kataṃ, taṃ parassa cittaṃ paccakkhato paṭivijjhantaṃ vibhāventameva hutvā pavattati, rūpaṃ viya ca dibbacakkhuñāṇaṃ, saddaṃ viya ca dibbasotañāṇaṃ. Tato paraṃ pana kāmāvacaracittehi sarāgādivavatthāpanaṃ hoti nīlādivavatthāpanaṃ viya.
意欲生起心解的修行者，凭借天眼功德已得光明增长，借此用他心肉身作为依托，观察现行血色之色相，现今此心可视为“伴有喜悦”、“伴有忧愁”或“伴有平静”。修行者执持此识念，通过脚禅定入定后起坐，并作“我知此心”之内观修行。此过程需反复多时，如千年乃至更久，不断入出脚禅，按此方法修持。持此天眼之见、心内血色等诸趣见解而修行者，则有预知后续将生心解的显现。承此，此修行成净觉之门的开示，继而心门起用，出现三、四种欲界感受流动。第四或第五心解，即与色界四禅相通的心解，借此心禅境相随之智慧，即为“心解”。凭此心解，修行者以此为基础，探知他心的相续变化，如同天眼智慧观视色相，天耳智慧观声音。继而在欲界感受心解内生起执著，类似于染污及净化之现象。
§1074-5
1074-5. Evamadhigatassa pana cetopariyañāṇassa thāmagamanavidhānampi adhigamavidhānasadisameva, tadevettha ācariyena dassitaṃ. Evaṃ thāmagatetiādi thāmagamanānisaṃsadassanaṃ. Sabbamevāti idaṃ ‘‘kāmāvacaracittaṃ, rūpārūpesu mānasa’’nti ubhayapadenapi sambandhitabbaṃ, catupaṇṇāsavidhaṃ kāmāvacaracittaṃ, pañcadasarūpāvacaracittaṃ, dvādasaarūpāvacaracittanti sabbameva, paccekaṃ sarāgādippabhedakaṃ vijānātīti attho. Puthujjanassa vasenāyaṃ abhiññākathāti lokuttaracittaṃ idha anuddhaṭaṃ. Tampi hi uparimo, sadiso vā ariyo heṭṭhimassa, sadisassa ca cittaṃ jānāti, heṭṭhimo pana uparimassa cittaṃ na jānāti. Yathā cetaṃ, evaṃ arūpāvacarajjhāne akatābhiniveso puthujjano, sekhopi vā arūpāvacaracittaṃ na jānāti. Aṭṭhasamāpattikassa pana vasena idhārūpāvacaracittassāpi jānanaṃ vuttaṃ. Arahā pana āruppe akatābhinivesopi tappaṭicchādakaavijjāya vihatattā tampi jānātiyeva. Cetopariyañāṇavaṇṇanā.
1074-75. 此由心解所得之心感内行方式，与修行方法相符，这一点也为阿阇黎所示现。称之为入禅中止息的数个记号显示。所谓“一切皆”即为“欲界心，及色界心”的双重涵义。欲界心种类为四十五种，色界禅心共有十五种，非色界禅心共有十二种，皆须了知各自依染等分别。凡夫习惯称此心解为出世心，此乃未开悟者；上士见此心亦识，未开悟者则不能识彼上士之心。譬如心脑，凡夫对出入色界禅心不识，甚至浅者也未知色界之心解。八次禅定未成就者亦不识色界禅心。但阿拉汉虽不再堕入非行禅，仍因智慧断除存在之无明，能够识彼此心。此为心解详解。
§1076-7
1076-7. Pubbe atītajātīsu nivāsā nivutthā attano santāne pavattā, saparaviññāṇehi gocarāsevanāya āsevitā ca khandhā pubbenivāsā. Paraviññāṇaviññātāpi hi pubbe nivasiṃsu etthāti pubbenivāsāti vuccanti, te pana chinnavaṭumakānussaraṇādīsu buddhānaṃyeva visayā, pubbe nivāsesu sarūpavibhāvakaṃ ñāṇaṃ pubbenivāsañāṇaṃ. Tena. Tadanussatīti tesaṃ pubbenivāsānaṃ anussati. Heṭṭhā tīsu jhānesu yathārahaṃ pītisukhehi kāyacittānaṃ sampīṇanāya cattāri jhānāni samāpajjitabbānīti āha ‘‘jhānāni panā’’tiādi. Aññathā pādakajjhānaṃ samāpajjitvāyevāti vuttaṃ siyā. Yāya nisajjāya nisinnassa anussaraṇārambho, sā idha sabbapacchimā nisajjā.
1076-77. 过往生世居处已灭，然自我族世相续不断，复活于诸五蕴，此谓先世居所。连续识亦见先世居处故，称为前世识，其内容专注于前世境界。此即所谓前世回忆。依此，修持下三禅，令身心充满喜乐安乐后，应当达成四禅禅定。闻说“禅定虽有”，即指先达者以脚禅入定后，即有此境界。其坐止时回忆亦始于此处，称为西边之坐止适宜法。
§1078-80
1078-80.Tato pabhuti…pe… kkamāti tasmiṃ bhave purimabhavādīsu kataṃ sabbampi saṅgahetvā sabbamāvajjitabbantiādinā visuṃ visuṃ rattindivādivasena dasseti. Divaserattiyaṃ katanti sabbapacchimanisajjāto paṭṭhāya āsanapaññāpanaṃ senāsanappavesananti paṭilomena sakalaṃ rattindivaṃ katakiccaṃ āvajjitabbaṃ. Katamāvajjitabbanti yaṃ etthantare katakiccaṃ, sabbaṃ taṃ paṭilomakkameneva āvajjitabbanti attho. Ettakaṃ pana pakaticittassapi pākaṭaṃ, parikammacittassa pana atipākaṭameva. Sace panettha kiñci na pākaṭaṃ hoti, puna pādakajjhānaṃ samāpajjitvā vuṭṭhāya āvajjitabbaṃ, ettakena dīpe jalite viya pākaṭaṃ hoti. Pādakajjhānasamāpajjanañhi satthakassa viya nisānasilā satipaññānaṃ nisitabhāvāvahaṃ, tasmā tā taṃsamāpajjanena paramanepakkappattā honti. Purimasmiṃ bhaveti imamhā bhavā anantare purimasmiṃ bhave.
1078-80. 随后...（缩略略去）...在此世间，先前世间所作一切，必须悉数回忆并详显其因果，昼夜不懈地如是显现。昼夜两时所作即前世坐止。此应在进入坐具、稳入座禅时，依序次第井然不乱地回忆及修行。若此未显，仍在起立后脚禅入定复起，犹如灯火点燃后显明一般显现。脚禅定的圆满，如佛陀所教已成显境乃至持戒慧念坚固，故此以此入定极为重要。在前世轮转之中，依此观照前世亦得无间断。
§1081
1081.Nibbattaṃ nāmarūpañcāti attano paccayehi nibbattanāmarūpaṃ. Sādhukanti suṭṭhu aparihāpetvā āvajjitabbaṃ. Pahoti hi imissā abhiññāya katādhikāro bhikkhu paṭhamavāreneva paṭisandhiṃ ugghāṭetvā cutikkhaṇe nāmarūpaṃ ārammaṇaṃ kātuṃ, tathā asakkontenāpi dhuranikkhepaṃ akatvā pādakajjhānameva punappunaṃ samāpajjitabbaṃ, tato ca vuṭṭhāya punappunaṃ āvajjitabbaṃ. Āvajjantena ca pana paṭhamaṃ rūpaṃ āvajjitvā pacchā nāmaṃ āvajjitabbanti ācariyā. Apare pana vipariyāyena vadanti.
1081. 所谓断尽名色，即借自己因缘而断尽名色。此处“善哉”言应顺利无损地回忆并详述之。以此超越了彼时所生之第一神通力，首次即觉察前世而起断尽名色之念。若未能如法置放外物而断尽，则须反复以脚禅入定，起坐复修持，复行此观。初以目随此境界回忆色身，随后再忆名称，阿阇黎对此有正面指导。后人亦有相反说法。
Tattha pacchimanisajjāto pabhuti yāva paṭisandhito ārammaṇaṃ katvā pavattañāṇaṃ atītajātīsu nivutthadhammārammaṇābhāvato pubbenivāsānussatiñāṇaṃ nāma na hoti, taṃ pana parikammañāṇameva. Yadā panassa paṭisandhiṃ atikkamma cutikkhaṇe uppannaṃ nāmarūpaṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjati, tasmiṃ niruddhe vuttanayena appanācittaṃ uppajjati, tena sampayuttaṃ ñāṇaṃ pubbenivāsānussatiñāṇaṃ nāma. Tenāha ‘‘yadā panā’’tiādi.
此处所谓后续相，谓其功德止于完成复续的所缘业起作时。若因断灭法所缘者，是去世世中断灭业起作缘相，不能称为前生忆知，而此仅属业作知。今若超越复续，于断尽时生起，名为起作所缘，即名色，心门触感生起；在此受阻灭之故，生起专注之心，彼与此起作知相联系，即谓前生忆知。故云“当于彼时起”。
Etthāha – kiṃ ekeneva abhiññācittena cutikkhaṇe pavattanāmarūpaṃ sabbampi ārammaṇaṃ karoti, udāhu aññena aññenāti. Kiñcettha yadi ekeneva, dūrato cittapaṭaṃ pekkhantassa viya anirūpitarūpena vavatthānaṃ hoti. Yadi ca aññena aññena, visuṃ visuṃ pādakajjhānasamāpajjanādinā bhavitabbanti? Ubhayathāpi na doso. Iddhivisayassa hi acinteyyattā ekenapi abhiññācittena nāmarūpe passanto nirūpitarūpeneva passati, na anirūpitarūpeneva passati, aññenapi vā paṭhamameva pādakajjhānaṃ samāpajjitvā vuṭṭhāya samāhitacittena kataparikammassa pavattitattā puna samāpajjanaṃ vinā āvajjitvā ārammaṇaṃ karotiyevāti. Pubbenivāsānussatiñāṇavaṇṇanā.
此处谓有时仅以一缘觉心，于断灭时现行名色悉皆所缘；又有时则彼此异，有此有彼。若仅一者，如远处观于心面，所缘未明现；若彼彼异者，则应以分别足底禅入出等次第成就。无论两者，皆无过失。因神通境界之心，能以一缘觉心见名色境，然必是已现明的境，不是未明的；以别心初入足底禅而起，复起注意力，仍不离起作所缘。此即前生忆知之说。
§1086-8
1086-8.Dibbacakkhunāti dibbasadisattā, dibbavihāravasena paṭilabhitabbattā, attanā ca dibbavihārasannissitattā mahājutikatādīhi vā dibbaṃ, rūpadassanaṭṭhena cakkhumivāti cakkhu. Yathā hi maṃsacakkhu viññāṇādhiṭṭhitaṃ samavisamaṃ ācikkhantaṃ viya pavattati, idaṃ pana tato sātisayaṃ cakkhukiccakārīti dibbañca taṃ cakkhu cāti dibbacakkhu, tena dibbacakkhunā. Kasiṇārammaṇanti aṭṭhannampi kasiṇānaṃ vasena kasiṇārammaṇaṃ. Abhinīhārakkhamaṃ katvāti cuddasavidhena cittaparidamanena aṭṭhaṅgasampannatākaraṇena abhinīhārakkhamaṃ dibbacakkhuñāṇābhimukhaṃ pesanārahaṃ pesanayogyaṃ katvā. ‘‘Tejo…pe… kasiṇampi vā āsannaṃ kātabba’’nti pāṭhaseso. Āsannaṃ kātabbanti dibbacakkhuñāṇuppattiyā samīpabhūtaṃ kāraṇabhūtaṃ kātabbaṃ, tattha upacārajjhānaṃ paguṇataraṃ katvā taṃ vaḍḍhetvā icchitakkhaṇe upaṭṭhānayogyaṃ katvā ṭhapetabbanti vuttaṃ hoti. Etthāti imasmiṃ dibbacakkhunā rūpadassanavisaye. Seṭṭhanti paridīpitanti ālokakasiṇasseva pabhāvissajjanasabhāvena ālokakaraṇena itarehi visiṭṭhattā visiṭṭhanti paridīpitaṃ.
1086-8.天眼者，天界众生因具天眼所见，谓能以天眼宿命通等天界游行诸德，及依天眼所现之色所见眼。犹肉眼由识执著而显现虚妄似变，然此天眼则实真显现，故名为天眼。所谓八种遍，谓八种光明炽盛之境界。精进护持，谓以十四种镇心法具足八正道行之焰之精进护持。故能亲近天眼知识，具报息般智慧，能授其义而成为教法所资。此处下注释中谓“光明能见”，乃以光明之炽盛聚会中表现出卓越者称为“最胜”“炽盛”。
§1089-90
1089-90.Uppādetvāti paṭhamajjhānaniddese vuttanayena upacārajjhānuppādanena uppādetvā. Upacārajjhānuppattiyā hi saddhiṃ paṭibhāganimittuppatti. Yasmā pādakajjhānaṃ vijjamāneyeva āloke appanāvasena pavattimattaṃ vinā attano balena ālokaṃ pharituṃ na sakkoti, nāpi yathāpatthaṭaṃ thāvaraṃ kātuṃ, parikammaṃ pana tadubhayampi kātuṃ samatthaṃ, tasmā upacārabhūmiyaṃyeva taṃ vaḍḍhetabbanti āha ‘‘upacārabhūmiya’’ntiādi. Upacārabhūmīti cettha ālokassa thāvarakaraṇavasappavattaṃ parikammacittamevāti daṭṭhabbaṃ. Appananti jhānavasena appanaṃ. Na hi akataparikammassa abhiññāvasena appanā sijjhati. Tenāha ‘‘pādakajjhānanissita’’nti. Pādakajjhānanissitanti pādakajjhānārammaṇaṃ hoti, na dibbacakkhussa parikammanissitaṃ parikammārammaṇaṃ hoti, tathā ca sati ālokavaḍḍhanābhāvato rūpadassanaṃ na siyāti adhippāyo.
1089-90.生起，依据第一中观时说，谓起作禅近行生起。因起作禅起时，即具缘合因缘生起道理。今因为足底禅生起，若仅用意力无法以自身力生起光明，亦不能如法坐定；唯有起作禅与两者俱能达成，故当增长此生起禅地称“生起地”。谓此到光明如坐具情状，乃禅共修而成。此处分明光明起作心相，应知“起作禅地”一语。所谓起作，指禅之专注力得安。无起作禅识，无神通慧力，不生专注故。故曰“以足底禅所依起”。所谓以足底禅缘相起作禅所缘，而非以天眼所缘起作禅所缘，因正念不能增长光明，故不生色觉。
§1091-3
1091-3.Anto…pe… bhaveti antogatameva rūpagataṃ passitabbaṃ bhave, na bahiddhā vikkhepuppattihetubhāvato passitabbaṃ dibbacakkhunāti adhippāyo. Na hi āloke pharitepi maṃsacakkhussa āpāthaṃ hoti. Parikammassa vāro hi atikkamati tāvadeti idha parikammaṃ nāma yathāvuttakasiṇārammaṇaṃ upacārajjhānaṃ, taṃ rūpagataṃ passato na pavattati, kasiṇālokavasena ca rūpagatadassanaṃ kasiṇāloko ca parikammavasenāti tadubhayampi parikammassa appavattiyā na hoti. Tenāha ‘‘ālokopī’’tiādi. Tasmiṃ antarahite rūpagatampi na ca dissati, rūpagataṃ passato parikammassa vāro atikkamati, parikammapasutassa kasiṇārammaṇañāṇaṃ hotīti rūpagataṃ dissati, kathaṃ paṭipajjitabbanti āha ‘‘tenā’’tiādi.
1091-3.内现之色，谓当内现中得相缘色之见，非外显故障所致之见，名为天眼之见。因光散布不会穿透肉眼，不会致残故，故云此能胜过穿破。起作禅之轮覆盖此故。此为注疏所说：光明不能穿透缘障外部，无故障之色之见名内现之色，谓内缘慈光所生如色界内色境故。故曰“内缘光显”。今若“无间光”则不得见色，即内缘光稍遮则不可见，光明障藏色故。故曰“光障门”。此即内在无障色出现观想理。
§1094-9
1094-9.Evaṃ anukkamenāti punappunaṃ pādakajjhānaṃ samāpajjitvā tato vuṭṭhāya abhiṇhaṃ ālokapharaṇena. Āloko thāmavāti ālokagato ciraṭṭhāyī siyā, tathā ca sati tattha sucirampi rūpagataṃ passateva. Tena vuttaṃ ‘‘āloko etthā’’tiādi. Svāyamattho tiṇukkūpamāya vibhāvetabboti dassento āha ‘‘tiṇukkāyā’’tiādi. Eko kira rattiyaṃ tiṇukkāya maggaṃ paṭipajji, tassa sā tiṇukkā vijjhāyi, athassa samavisamāni na paññāyiṃsu, so taṃ tiṇukkaṃ bhūmiyaṃ ghaṃsitvā puna ujjālesi, sā pajjalitvā purimālokato mahantaramālokaṃ akāsi, evaṃ punappunaṃ vijjhātaṃ ujjālayato kamena sūriyo uṭṭhāsi, sūriye uṭṭhite ‘‘ukkāya kammaṃ natthī’’ti taṃ chaḍḍetvā divasampi agamāsi. Tattha ukkāloko viya parikammakāle kasiṇāloko, ukkāya vijjhātāya samavisamānaṃ adassanaṃ viya rūpagataṃ passato parikammassa vārātikkamena āloke antarahite rūpagatānaṃ adassanaṃ, ukkāya ghaṃsanaṃ viya punappunaṃ pādakajjhānasamāpajjanaṃ, ukkāya purimālokato mahantatarālokakaraṇaṃ viya puna parikammaṃ karoto balavatarālokapharaṇaṃ, sūriyuṭṭhānaṃ viya thāmagatālokassa yathāvaḍḍhitaparicchedaṃ pharitvā avaṭṭhānaṃ, tiṇukkaṃ chaḍḍetvā divasampi gamanaṃ viya padittālokaṃ vaḍḍhetvā thāmagatenālokena divasampi rūpadassanaṃ. Ettāvatā ca dibbacakkhussa nānāvajjanaparikammañceva dibbacakkhuñāṇañca dassitaṃ, na tassa uppattikkamoti taṃ dassetuṃ ‘‘uppādanakkamopī’’tiādi vuttaṃ. Taṃ heṭṭhā vuttanayattā suviññeyyameva. Tāni cattāri pañca vāti potthakesu likhanti. ‘‘Tīṇi cattāri vā panā’’ti pāṭho.
1094-9.重复于足底禅入出，次第起作专注按捺光之散逸。光滞留者，如草茎聚集，久而见光。故称“此光在此”。类似比喻一夜间草茎成束，虽难明了，后因以火燃烧生光，见明度更大，尔后反复焚烧，渐如太阳升起，光明渐盛，日出后“阴气消失”，日光充满天地。此时光轮玄妙变化，如前光渐盛。取舍草茎与光明周流状，昼夜轮替逼近光明增大，昼气周流内外观察色相，即渐渐成色。如此诸种光眼中各种专注法及天眼慧显现，非初生即现，故称“亦似生起禅”等。此下文注释尤当细读。书中作四至五章义，谓“一至三章或四章”之异文。
§1100
1100. Tattha atthasādhakacittanti yadatthāyesa paṭipanno, tassa tadatthasādhanato atthasādhakabhūtaṃ cittaṃ. Tasmiñhi uppanne maṃsacakkhussa anāpāthayogyaṃ antokucchigataṃ hadayavatthunissitaṃ heṭṭhāpathavītalanissitaṃ tirokuṭṭapabbatapākāragataṃ paracakkavāḷagatanti idaṃ rūpaṃ āpāthaṃ āgacchati, maṃsacakkhunā dissamānaṃ viya hoti. Tadeva cettha rūpaṃ sarūpato vibhāvanasamatthaṃ cakkhuviññāṇaṃ viya. Na pana āvajjanaparikammavasena pavattāni pubbabhāgacittāni. Tāni hi ārammaṇaṃ karontānipi na yāthāvato taṃ vibhāvetvā pavattanti āvajjanasampaṭicchanādicittāni viyāti.
1100. 此中所谓“有成就事理的心”者，意指已达彼所修习之事理的心。因着达到该事理，这心便成为具足成就该事理之性。于此心中，出现如肉眼所见不适于观察的现象，其状态为：藏于眼窝内，与心脏相连，依于地面且位处较低，斜倚在山冈坡地，绕于另一轮廓之外，称为“倒挂螺旋山”，此形状构成所见色彩之相，好似由肉眼见到。于此，此色即为色眼识所能分辨之相，故亦如色眼识。然此心非由摄受影响而生之前一阶段心所转化而成。即便先前阶段心摄受缘境，未曾确实理会该境而发动之，故此称之为由断摄受而离别之心。此心不属于因摄受境界而生之心。
§1101-2
1101-2. Nanu ca anāgataṃsañāṇaṃ yathākammūpagañāṇanti dve abhiññāñāṇāni atthi, kasmā tāni idha na dassitānīti āha ‘‘anāgataṃsañāṇassā’’tiādi. Ijjhanti dibbacakkhunāti visuṃ parikammassa abhāvato dibbacakkhuñāṇapaṭilābheneva tassa parivārāni hutvā paṭiladdhāni honti. Tatoyeva hi tāni tassa paribhaṇḍañāṇānīti vuccanti. Yathā hi sinerussa parivāraṭṭhāniyāni taṃsiddhiyā siddhāni mekhalaṭṭhānāni paribhaṇḍānīti vuccanti, evaṃ imānipi dibbacakkhusiddhiyā siddhāni tassa paribhaṇḍānīti veditabbāni.
1101-2. 试问，对未来事物的知见，是否由两种超越分别智的神通知慧构成？因何此二者未在此显现？对此，文本称为“未来知觉”等。此所谓“超感官之神眼”，因无污秽觉受之形态，故其相关知识，以超感官神眼获得而成，名为其伴随（周边）及所获得法。正如染料之周边与丝带按其染色而成轮廓，称作其周边影像；同样，这些由超感官神眼成就，亦为其伴随所成，须明白此理。
Hotu tāva evametaṃ, cutūpapātañāṇaṃ pana kiṃ na dassitanti āha ‘‘cutūpapātañāṇampī’’tiādi. Dibbacakkhuñāṇameva hi cutiyaṃ, upapattiyañca rūpaṃ vibhāventaṃ cutūpapāte pavattattā ‘‘cutūpapātañāṇa’’nti vuccati, avasesarūpavibhāvanakāle ‘‘dibbacakkhū’’ti vuccati, tasmā paramatthato nāmadvayena āgataṃ ekameva ñāṇaṃ, dibbacakkhuñāṇaṃ cutūpapātañāṇanti pana byañjanatoyeva nānanti. Katthaci manomayañāṇantipi visuṃ abhiññāñāṇaṃ āgataṃ, taṃ atthato iddhividhañāṇameva. Dibbacakkhuñāṇavaṇṇanā.
1103. 但愿如此。（又）所谓昇起死时直观心识，何故未显现？文本称之为“死时昇起知识”等。超感官神眼知识即为第二显现，因显现于生更生中，并分别色相，故于死时显现，故称为“死时昇起知识”，于最后色相分别时称“超感官神眼”，因此以本质论来讲，此二知识是同一，唯因表现形态不同，名称各别。然亦有称意念造作用心识及各种神通知识来比拟者，其中主要是以神通中变化幻影知识为意涵。以上为超感官神眼知识之说明。
§1103
1103.Idhāti imasmiṃ sāsane. Anena tarenāti anena abhidhammāvatāranāmakena tarena.
1103. 此言“在此教法中”者。谓此乃以“通过此教法通达之道”为名，用作比喻也。
Iti abhidhammatthavikāsiniyā nāma · 如是，名为《阿毗达摩义显发》
Abhidhammāvatārasaṃvaṇṇanāya · 即《入阿毗达摩论》的注释中
Abhiññāniddesavaṇṇanā niṭṭhitā. · 神通解说之注释终了。