3. Kammaṭṭhānaggahaṇaniddesavaṇṇanā · 3. Kammaṭṭhānaggahaṇaniddesavaṇṇanā
3. Kammaṭṭhānaggahaṇaniddesavaṇṇanā三、业处取得指示之解释
§38
38.Appicchatādīhīti appicchatāsantuṭṭhisallekhapavivekāpacayavīriyārambhādīhi. Pariyodāteti suvisuddhe nirupakkilese. Imasmiṃ sīleti yathāvutte catupārisuddhisīle. ‘‘Cittaṃ bhāvaya’’nti imameva desanaṃ sandhāyāha ‘‘atisaṅkhepadesitattā’’ti. Ko samādhīti sarūpapucchā. Kenaṭṭhena samādhīti kena atthena samādhīti vuccati, ‘‘samādhī’’ti padaṃ kaṃ abhidheyyatthaṃ nissāya pavattanti attho. Katividhoti pabhedapucchā.
38.所谓不贪息等，是指不贪欲、不续受、不喜乐的净修力量等诸要素，乃由勤奋奋发而生。所谓圆满至净，即指无染污清净之意。在此戒律中，如前所述，有四种净戒。关于『修心』此语，专门在本教法中宣说为“非常简略的教导”。“何为禅定？”此乃品类之问。禅定为何所性质、以何为用，称之为禅定一词，是基于对该义所行之名号。问及有几种类者，乃是分品问也。
‘‘Ko samādhī’’ti kāmañcāyaṃ sarūpapucchā, vibhāgavantānaṃ pana sarūpavibhāvanaṃ vibhāgadassanamukheneva hotīti vibhāgo tāva anavasesato dassetabbo. Taṃdassane ca ayamādīnavoti dassetuṃ ‘‘samādhi bahuvidho’’tiādi vuttaṃ. Tattha bahuvidhoti kusalādivasena anekavidho. Nānappakārakoti ālambanamanasikārachandapaṇidhiadhimokkhaabhinīhārasaññānānattādinānappakāro. Na sādheyyāti lokiyasamādhissa bhāvanā idha adhippetattho, tañca na sādheyya. Jhānavimokkhādīsu hi samādhiṃ uddharitvā tassa labbhamānehi vibhāgehi vissajjane kariyamāne jhānavibhaṅgādīsu (vibha. 508 ādayo) āgato sabbo samādhipabhedo vissajjetabbo siyā. Tathā ca sati yvāyaṃ lokiyasamādhissa bhāvanāvidhi adhippeto, tassa vissajjanāya okāsova na bhaveyya. Kiñca yenassa tikacatukkajhānikena hīnādibhedabhinnena pavattivibhāgena brahmapārisajjādivasena navavidho, pañcamajjhānikena vehapphalādivasena dasavidho vā ekādasavidho vā bhavappabhedo nippajjati. Svāssa pavattivibhāgo ayaṃ soti niddhāretvā vuccamāno vikkhepāya siyā, yathā taṃ avisaye. Tenāha ‘‘uttari ca vikkhepāya saṃvatteyyā’’ti. Kusalacittekaggatāti kusalā anavajjasukhavipākalakkhaṇā cittekaggatā.
“何为禅定？”此为关于様貌的任何问，也即是对于各种类别的分别观照，以显示类别划分之目的而行。对此说明，此即不足之义。于是为了表现这个不足，便宣说“禅定有多种”等等。此处所谓多种，乃指以善法诸品等为序列的多元类别。所谓多种品类，是指对于依止、专注、意愿、决心、领悟、现证等诸相的差别，诸种不同功用。世俗禅定的修习与此无关，且此亦非其所宜得。在禅定、解脱等乃至解脱的相续过程中，生起的各类禅定差别，其后续应当舍除。以及念处禅定作为世俗禅修方法而言，其舍弃并非如同厕门般无处可舍。况且，经由三种及四种禅那之较低差别，以及发生低级变化的作用，将生起九种（或十种、十一种）以至更高的禅定差别。此更高的差别，即自身的作用与不同变化，因而被称为“离乱”，如其不同境界。对此，说“对更高离乱应反对”，意为须防其摇散。所谓善良内心之专一状态，即善法无缺、安乐等相支配的内心一心安专。
Cittacetasikānaṃ samaṃ avisāravasena sampiṇḍentassa viya ādhānaṃ samādhānaṃ. Avisāralakkhaṇo hi samādhi, sampiṇḍanaraso ca. Sammā avikkhipanavasena ādhānaṃ samādhānaṃ. Avikkhepalakkhaṇo vā hi samādhi, vikkhepaviddhaṃsanaraso cāti. Svāyaṃ yasmā ekārammaṇe cittassa ṭhitihetu, tasmā ‘‘ṭhapananti vuttaṃ hotī’’ti āha. Tathā hesa ‘‘cittassa ṭhiti saṇṭhiti avaṭṭhitī’’ti (dha. sa. 15) niddiṭṭho. Ekārammaṇaggahaṇañcettha samādhissa santānaṭṭhitibhāvadassanatthaṃ. Tathā hissa aṭṭhakathāyaṃ dīpacciṭṭhiti nidassitā. Ānubhāvenāti balena, paccayabhāvenāti attho. Avikkhipamānāti na vikkhipamānā vūpasamamānā. Upasamapaccupaṭṭhāno hi samādhi. Etenassa vikkhepapaṭipakkhataṃ dasseti. Avippakiṇṇāti avisaṭā. Etena avisāralakkhaṇataṃ.
对于心与心所完全无杂染而紧密聚合者，如同一块同样湿润的粘合物，是聚合或专注。专一特征即是禅定，紧密聚合之味也。正如不动摇、不散乱地专注，就是聚合。禅定之特征是不散乱，不散乱即无摇乱，其味不散乱。此因心专注于一境界而住，所以谓之“安定（立固）”。故此文献记载曰“心之安立、持续、停驻”。此处自一境境相取持，显示禅定具有内连续不断性。依此义，诠释为力量因素与缘起因素。所谓“不摇乱”，非谓心摇乱而安止，而是指其心止入状态相继发生。专注即为安止，故此显示与摇乱相反。所谓不染浊者，是净。
Sayaṃ na vikkhipati, sampayuttā vā na vikkhipanti etenāti avikkhepo, so lakkhaṇaṃ etassāti avikkhepalakkhaṇo. Vikkhepaṃ viddhaṃseti, tathā vā sampajjatīti vikkhepaviddhaṃsanaraso. Uddhacce avikampanavasena paccupatiṭṭhati, sampayuttānaṃ vā taṃ paccupaṭṭhapetīti avikampanapaccupaṭṭhāno. Sukhanti nirāmisaṃ sukhaṃ daṭṭhabbaṃ.
自己不使心摇乱，与所聚合之境亦不使其摇动，此即谓不摇乱，是其特征，称为禅定不摇乱之相。能除摇乱，如此离念，即为摇乱涣散之味。心不摇动而坚立，对所聚合之法稳定支持，即为不动摇之依止。此是安乐，无杂质之乐，理应了知。
§39
39. Avikkhepalakkhaṇaṃ nāma samādhissa āveṇiko sabhāvo, na tenassa koci vibhāgo labbhatīti āha ‘‘avikkhepalakkhaṇena tāva ekavidho’’ti. Sampayuttadhamme ārammaṇe appento viya pavattatīti vitakko appanā. Tathā hi so ‘‘appanā byappanā’’ti (dha. sa. 7) niddiṭṭho. Tappamukhatāvasena pana sabbasmiṃ mahaggatānuttare jhānadhamme ‘‘appanā’’ti aṭṭhakathāvohāro. Tathā tassa anuppattiṭṭhānabhūte parittajhāne upacāravohāro. Gāmādīnaṃ samīpaṭṭhāne gāmūpacārādisamaññā viyāti āha ‘‘upacārappanāvasena duvidho’’ti. Idha pana samādhivasena veditabbaṃ. Lujjanapalujjanaṭṭhena lokoti vuccati vaṭṭaṃ, tappariyāpannatāya loke niyutto, tattha vā viditoti lokiyo. Tattha apariyāpannatāya lokato uttaro uttiṇṇoti lokuttaro. Kāmañcettha lokiyasamādhi bhāvetabbabhāvena gayhati, ubhayaṃ pana ekajjhaṃ gahetvā tato itaraṃ niddhāretuṃ ‘‘lokiyalokuttaravasena duvidho’’ti vuttaṃ. Sappītikanippītikavasenāti saha pītiyā vattatīti sappītiko, pītisampayutto. Natthi etassa pītīti nippītiko, pītivippayutto. Tesaṃ vasena. Sukhena saha ekuppādādibhāvaṃ gatoti sukhasahagato, sukhasampayuttoti attho. Upekkhāsahagatepi eseva nayo. Upekkhāti cettha adukkhamasukhavedanā adhippetā. Sā hi sukhadukkhākārapavattiṃ upekkhati majjhattākārasaṇṭhitattā. Sukhasahagata-padena cettha sappītiko, nippītikekadeso ca saṅgahito, upekkhāsahagata-padena pana nippītikekadesovāti ayametesaṃ padānaṃ viseso.
39.不摇乱之相，乃禅定内本性纯真，无有分裂。因此说“以不摇乱为此一品”。于入境正起，心如陷入状态而起思维及专注。如此谓之“心入（勤作）”，名曰专注（入）。誓愿虽未起，然于众多最上禅定法中称为“心入”。又于非正受苦而入寂灭禅中，即入离欲小定，名为边行禅。村庄及等处游客，视此为普通活动，亦谓“由边行禅入心入二法之场合不同”。此处当以禅定法别加辨识。谓此欲界众生所称世俗者，即为禅修对象，二法合一后须舍此更高禅定以进入他境，因此称“由世俗至出世间二法之分”。此乃共通道理。由此解说，“更胜分离应避免”，以便于禅定圆满。所谓善行之心安立、专一不易动摇，即此意也。
Sabhāvato, paccayato, phalato ca majjhimapaṇītehi nihīno, tesaṃ vā guṇehi parihīnoti hīno, attano paccayehi padhānabhāvaṃ nīto paṇīto, ubhinnaṃ majjhe bhavo majjhimo. Sampayogavasena pavattamānena saha vitakkena savitakko, saha vicārena savicāro, savitakko ca so savicāro cāti savitakkasavicāro. Ādi-saddena avitakkavicāramatto, avitakkāvicāro ca gahito. Tattha vicārato uttari vitakkena sampayogābhāvato avitakko ca so vicāramatto cāti avitakkavicāramatto. Visesanivattiattho vā matta-saddo. Savitakkasavicāro hi samādhi vitakkavisiṭṭhena vicārena savicāro, ayaṃ pana vicāramattena vitakkasaṅkhātavisesarahitena, tasmā avitakkavicāramatto. Atha vā bhāvanāya pahīnattā vitakkābhāvenāyaṃ vicāramatto, na vicārato aññassa attano sampayuttadhammassa kassaci abhāvāti dassetuṃ avitakka-vacanena vicāramatta-padaṃ visesetvā vuttaṃ. Ubhayarahito avitakkāvicāro. Pītisahagatādivasenāti pītisahagatasukhasahagataupekkhāsahagatavasena. Yadettha vattabbaṃ, taṃ sukhasahagataduke vuttanayameva. Paṭipakkhehi samantato khaṇḍitattā paritto. Parittanti vā appamattakaṃ vuccati, ayampi appānubhāvatāya paritto viyāti paritto. Kilesavikkhambhanato, vipulaphalato, dīghasantānato ca mahantabhāvaṃ gato, mahantehi vā uḷāracchandādīhi gato paṭipannoti mahaggato. Ārammaṇakaraṇavasenāpi natthi etassa pamāṇakaradhammā, tesaṃ vā paṭipakkhoti appamāṇo.
本质缘起及果报中居于中位，下品则失去此中位，因其于自身缘起失去主导，故名中间。随着缘起的连结，与思维共起，即有思维，有智慧，二者俱有，此谓有思维与智慧。前面的言语指不具思维与智慧，称无思维无智慧。此处无智慧者，视为有差别的言词。思维与智慧，是指禅定以思维所具特色加上智慧，而此处只有无思维者。若无思维者，实为非心念之修习，因无思维，故称无思维者。又或意指修习中因缺乏思维而存在此状态，此非指他人心之缺失，故用无思维之辞作特别标示。此二相皆无，称无思维无智慧。因与喜乐相随等，意指喜乐随伴安乐与不动之境界，虽然不与喜乐不同，此即随伴者。虽随伴不喜乐，却同义。此处随伴者，谓心中无苦与无乐之感觉，是为中道境界。此中道状态，因正于安乐与不安乐中守持而显现。安乐相随者称喜乐随伴，中道相随者则为无喜乐之中道。
Paṭipajjati jhānaṃ etāyāti paṭipadā, pubbabhāgabhāvanā. Dukkhā kicchā paṭipadā etassāti dukkhāpaṭipado. Pakatipaññāya abhivisiṭṭhattā abhiññā nāma appanāvahā bhāvanāpaññā, dandhā mandā abhiññā etassāti dandhābhiñño. Dukkhāpaṭipado ca so dandhābhiñño cāti dukkhāpaṭipadādandhābhiñño, samādhi. Tadādivasena. Catujhānaṅgavasenāti catunnaṃ jhānānaṃ aṅgabhāvavasena, catukkanayavasena cetaṃ vuttaṃ. Hānabhāgiyādivasenāti hānakoṭṭhāsikādivasena.
『修习禅那』者，此谓修习之道，为前行之培养。于此修习之道，有苦之勤苦。所谓修习于苦道者。以显慧而称殊胜者，即名为般涅槃之慧，是修习智慧。力量薄弱则称为此力微弱之慧。既为苦道且具力量之慧，名为苦道修习具力慧，即所谓禅那。犹如此例。所谓四禅支者，即四禅之支分存在也。所谓断结等类者，即断结、界限等类之法。
Samādhiekakadukavaṇṇanā定一法、二法之解释
Channaṃanussatiṭṭhānānanti buddhānussatiādīnaṃ channaṃ anussatikammaṭṭhānānaṃ. Imesaṃ vasenāti imesaṃ dasannaṃ kammaṭṭhānānaṃ vasena. ‘‘Pubbabhāge ekaggatā’’ti iminā appanāya upakārakanānāvajjanupacārassapi saṅgaho daṭṭhabbo, na ekāvajjanasseva. Appanāsamādhīnanti upakattabbaupakārakasambandhe sāmivacanaṃ ‘‘purisassa attho’’tiādīsu viya. Parikammanti gotrabhu. Aparitto samādhīti dassetuṃ ‘‘paṭhamassa jhānassā’’tiādi vuttaṃ.
所谓『隐蔽的念处境界等』者，指念佛乃至诸念处内隐的念处境界。『依此诸境界』者，指十种念处境界之依归。所谓『前行专注』，以此专注为辅助，亦须重视不只一念。所谓专注定，即都应理解为辅助与被辅助之相依关系，有如『人之利益』等说。所谓『练习者』，意为行者。所谓『不限定专注』，为表明此为『头禅时』等所述之禅那。
Tīsu bhūmīsūti kāmarūpārūpabhūmīsu. Kusalacittekaggatāya adhippetattā ‘‘ariyamaggasampayuttā’’ti vuttaṃ. Siyā sappītiko, siyā nippītikoti aniyamavacanaṃ upacārasamādhisāmaññena sabbesampi vā jhānānaṃ nānāvajjanavīthiyaṃ upacārasamādhi siyā sappītiko, siyā nippītiko. Ekāvajjanavīthiyaṃ pana ādito dukatikajjhānānaṃ upacārasamādhi sappītikova, itaresaṃ nippītikova, visabhāgavedanassa cittassa āsevanapaccayatābhāvato, ekavīthiyaṃ vedanāparivattanābhāvato ca. Siyā sukhasahagato, siyā upekkhāsahagatoti etthāpi vuttanayeneva attho veditabbo. Tattha pana ‘‘dukatikajjhānāna’’nti vuttaṃ, idha ‘‘tikacatukkajjhānāna’’nti vattabbaṃ.
所谓三地，谓欲色界与无色界之地。以善心专注合一之特性，称为『与圣道相应』。有定被称为坚固定，或称为软弱定，乃因用语不同，于一切禅乃至种种辅助道皆是。以一念唯一道为首者，为三禅的软弱定，余者则为坚固定；因由痛感不存在而构成，不起痛感回转故；或与苦感伴随，或与舍感伴随，亦如是，应分别其意。又有言『三苦禅』者，此处应言『三四禅』。
Samādhitikavaṇṇanā定三法之解释
Paṭiladdhamattoti adhigatamatto anāsevito abahulīkato. So hi paridubbalabhāvena hīno hoti. Nātisubhāvitoti ativiya paguṇabhāvaṃ apāpito. Subhāvitoti suṭṭhu bhāvito sammadeva paguṇataṃ upanīto. Tenāha ‘‘vasippatto’’ti. Chandādīnaṃ hīnatādivasenāpi imesaṃ hīnāditā veditabbā. Tathā hi uḷārapuññaphalakāmatāvasena pavattito hīno, lokiyābhiññāsampādanāya pavattito majjhimo, vivekakāmatāya ariyabhāve ṭhitena pavattito paṇīto. Attahitāya bhavasampattiatthaṃ pavattito vā hīno, kevalaṃ alobhajjhāsayena pavattito majjhimo, parahitāya pavattito paṇīto. Vaṭṭajjhāsayena vā pavattito hīno, vivekajjhāsayena pavattito majjhimo, vivaṭṭajjhāsayena lokuttarapādakatthaṃ pavattito paṇīto.
所谓获得程度，即所得之定，非满溢且非多余。若薄弱则称为劣者。所谓不过度发展，指过分不足之缺点。所谓善化者，谓妥善发展，恰当推动为优越故。故称为『有所获』。由欲等之劣倒等，由此劣倒显现。譬如由粗重善报欲求而生者为劣，由获得感官成就而生者为中，由存欲求离欲界而生为上。为自利而生者为劣，唯凭无贪心而生者为中，为利他而生者为上。由恶趣观念而生者为劣，怀内观念者为中，怀变观念者为上界之境。
Saddhiṃ upacārasamādhināti sabbesampi jhānānaṃ upacārasamādhinā saha. Vitakkamatteyeva ādīnavaṃdisvāti vitakkeyeva oḷārikato upaṭṭhahante ‘‘cittassa khobhakaradhammo aya’’nti ādīnavaṃ disvā vicārañca santato manasi karitvā. Tenāha ‘‘vicāre adisvā’’ti. Taṃ sandhāyāti taṃ evaṃ paṭiladdhaṃ samādhiṃ sandhāya. Etaṃ ‘‘avitakkavicāramatto samādhī’’ti dutiyapadaṃ vuttaṃ. Tīsūti ādito tīsu.
所谓同修辅助定，谓与一切禅之辅助定并用也。初阶思维生烦扰，谓由思维所致心中不安。故于末次思维见烦扰，心中生起仔细思考，亦即称作『思维已止』。所谓『依止』者，指依止此修得安定定。此谓第二句所示『无思无虑定』。三者，谓初至三。
Tesvevāti tesu eva catukkapañcakanayesu. Tatiye catuttheti catukkanaye tatiye, pañcakanaye catuttheti yojetabbaṃ. Avasāneti dvīsupi nayesu pariyosānajjhāne. Yathākkamaṃ catutthe, pañcame vā. Pītisukhasahagato vāti etthāpi heṭṭhā vuttanayeneva attho veditabbo. Ettha ca satipi pītisahagatassāpi samādhissa sukhasahagatatte tīṇipi padāni asaṅkarato dassetuṃ nippītikasukhato sappītikasukhassa visesadassanatthaṃ satthu pītitikadesanāti nippītikasseva sukhassa vasena sukhasahagato samādhi gahitoti daṭṭhabbo.
所谓此处，意指此四五支分中之境界。于第三与第四支分，或于第四与第五支分，二处皆有终止。或第四，或第五终止。谓随所欲，第四或第五终止。与喜乐相随，亦应如下文所释意。此处即使具喜乐之念，亦须无误分别喜乐之不同，分为苦乐与坚固乐，为示知师者。此意为喜乐处之分别说，谓于坚固乐以苦乐之基，加持喜乐，而得之定。
Upacārabhūmiyanti upacārajjhānasampayuttacittuppāde. Cittuppādo hi sahajātadhammānaṃ uppattiṭṭhānatāya ‘‘bhūmī’’ti vuccati ‘‘sukhabhūmiyaṃ kāmāvacare’’tiādīsu (dha. sa. 988) viya. Paritto samādhi kāmāvacarabhāvato.
「近行阶位」者，指与近行禅那相应的心的产生。心的产生，因其与先天法的生成、存在有关，故称为『阶位』，如于《法集》中所言『快乐阶位的欲行』等。迥异三昧缘于欲行的本性现前。
Samādhicatukkavaṇṇanā定四法之解释
Paṭhamasamannāhāro bhāvanaṃ ārabhantassa ‘‘pathavī pathavī’’tiādinā kammaṭṭhāne paṭhamābhiniveso. Tassa tassa jhānassa upacāranti nīvaraṇavitakkavicāranikantiādīnaṃ vūpasame thirabhūtaṃ kāmāvacarajjhānaṃ. ‘‘Yāva appanā’’ti iminā pubbabhāgapaññāya eva abhiññābhāvo vutto viya dissatīti vadanti . Appanāpaññā pana abhiññāva. Yadaggena hi pubbabhāgapaññāya dandhasīghatā, tadaggena appanāpaññāyapīti. Samudācāragahaṇatāyāti samudācārassa gahaṇabhāvena, pavattibāhullatoti attho. Asukhāsevanāti kasirabhāvanā.
对于初次修习禅观的修行者，称其在禅修处的初学精进为「初次专注」。此阶段各禅那的近行，是指烦恼的五盖、思维与话语等所引发的内心纷乱已获平息，禅那功德稳定的状态。所谓“至于安止”，这里指的是之前阶段智慧尚不具足，尚未得禅那超越之境，故表现为智慧缺乏，非真谛之识。因智慧缺失如斧头般钝重，故称为无为智慧。正因如此，修习的初期阶段功德渐增，此即「已成就功德」之乐。故此乐为自力成就，离依于他。此为止禅之道路，也兼备正定之成就。
Palibodhupacchedādīnīti ādi-saddena bhāvanāvidhānāparihāpanādiṃ saṅgaṇhāti. Asappāyasevīti upacārādhigamato pubbe asappāyasevitāya dukkhā paṭipadā. Pacchā asappāyasevitāya dandhā abhiññā hoti. Sappāyasevinoti etthāpi eseva nayo. Pubbabhāgeti upacārajjhānādhigamato orabhāge. Aparabhāgeti tato uddhaṃ. Tassa vomissakatāti yo pubbabhāge asappāyaṃ sevitvā aparabhāge sappāyasevī, tassa dukkhā paṭipadā khippābhiññā. Itarassa sukhā paṭipadā dandhābhiññā hoti. Evaṃ paṭhamacatutthānaṃ vomissakatāya dutiyatatiyāti attho. Akatapalibodhupacchedassa saparipanthatāya paṭipadā dukkhā hoti, itarassa sukhā. Asampāditaappanākosallassa ñāṇassa avisadatāya dandhā abhiññā hoti, visadatāya khippā abhiññā.
「阻断模糊」等词，是以根本语句指涉修习方法的消减、减少。所谓不善修，即近行未成，即失之不善之由，若前段不善则困苦之修行显现，后段善修则该修行通达禅慧。善修者即谓此。所谓前段是指入禅门槛；后段乃指内证提升。由前段无善而后段有善者，则痛苦之修道速得正念觉知；他者则乘于快乐之修道而奋进。如此一来，初至第四禅之痛苦与快乐取舍，成为次第分明。于未阻断模糊者因成就之赫然，苦果生成；其他则是乐果生成。修行者未修净禅慧，智慧无清明者，仅有烦恼粗浅，禅慧甚速畅达。
Taṇhāavijjāvasenāti taṇhāavijjānaṃ abhibhavānabhibhavavasena. Samathavipassanādhikāravasenāti samathavipassanāsu asato, sato ca adhikārassa vasena. Taṇhāya samādhissa ujupaṭipakkhattā sā samathapaṭipadāya paripanthinīti āha ‘‘taṇhābhibhūtassa hi dukkhā paṭipadā hotī’’ti. Abhibhavo cassā itarakilesehi adhikatāya anabhibhūtassa taṇhāyāti adhikārato veditabbaṃ. Tathā avijjā paññāya ujupaṭipakkhāti tadabhibhūtassa dandhābhiññatā vuttā. Akatādhikāroti bhavantare akataparicayo yathā paguṇaṃ katvā vissaṭṭhagantho appamattakena payogena suppavatti vācuggatova hoti, evaṃ pubbe kataparicayassa bhāvanā appakasireneva ijjhatīti āha ‘‘katādhikārassa sukhā’’ti. Svāyaṃ akato, kato ca adhikāro samathanissito paṭipadāyaṃ vutto samādhippadhānattā paṭipadāya. Vipassanānissito abhiññāyaṃ ñāṇappadhānattā appanāya. Kilesindriyavasenāti tikkhātikkhānaṃ kilesindriyānaṃ vasena. Tenāha ‘‘tibbakilesassā’’tiādi . Tattha kilesā kāmacchandādayo, indriyāni saddhādīni.
「渴爱与无明之掌控」，指渴爱与无明主宰其境界之现象。所谓止观之住，涵盖止观二法的真实与非真实两面，且各自具足其监管权柄。于渴爱采精进止禅行时，称为止禅之修行者。由经曰：『渴爱充盈之人，必受苦难之修行』。此“充盈”意指烦恼被其他浊欲所加强，未受其他邪恶所挫败的渴爱。故应明察所言无明以智慧掌控之理。其中「推动正行」为已由智慧引导调止，称为成就止禅之乐。依止禅而成就者乃自主勤修，依点破观照禅慧而得阿耨多罗三藐三菩提。所谓烦恼与根本感官，乃指欲爱等烦恼及信仰等感官根。故文中称『猛烈烦恼』，指烦恼与标准感官。
Yathāvuttā paṭipadābhiññā puggalādhiṭṭhānāti dhammaniddesampi puggalādhiṭṭhānamukhena dassetuṃ ‘‘yo puggalo’’tiādi vuttaṃ. Appaguṇoti na subhāvito vasībhāvaṃ apāpito. Tenāha ‘‘uparijhānassa paccayo bhavituṃ na sakkotī’’ti. Ayaṃ parittoti ayaṃ samādhi appānubhāvatāya paritto. Avaḍḍhiteti ekaṅguladvaṅgulamattampi na vaḍḍhite yathāupaṭṭhite ārammaṇe. Ekaṅgulamattampi hi vaḍḍhitaṃ appamāṇamevāti vadanti. ‘‘Paguṇo subhāvito’’ti vatvā ‘‘uparijhānassa paccayo bhavituṃ sakkotī’’ti iminā yathā paguṇopi uparijhānassa paccayo bhavituṃ asakkonto samādhi parittoyeva hoti, na appamāṇo, evaṃ ñāṇuttarassa ekāsaneneva uparijhānanibbattanenāti subhāvitopi uparijhānassa paccayabhāvasaṅkhātāya subhāvitakiccasiddhiyā ‘‘appamāṇo’’tveva vuccati. Apare pana sace subhāvito paguṇo vasībhāvaṃ patto uparijhānassa paccayo ahontopi appamāṇo eva, pamāṇakarānaṃ rāgādipaṭipakkhānaṃ suvidūrabhāvatoti vadanti. Vuttalakkhaṇavomissatāyāti yo appaguṇo uparijhānassa paccayo bhavituṃ na sakkoti, vaḍḍhite ārammaṇe pavatto, ayaṃ paritto appamāṇārammaṇo. Yo pana paguṇo uparijhānassa paccayo bhavituṃ sakkoti, avaḍḍhite ārammaṇe pavatto, ayaṃ appamāṇo parittārammaṇoti evaṃ paṭhamacatutthasamādhīnaṃ vuttalakkhaṇassa vomissakabhāvena dutiyatatiyasamādhisaṅgāhako vomissakanayo veditabbo.
如前所说，禅那超越之知识谓之「对修行者存在之观」。此观可通过因缘照见存在的真实本质，从而辨识“何谓修行者”。所谓劣质者，并非善良，且无统摄管理力。经中云：『不可能成为定超越的条件』。此“局限”即因禅定力不及所致。未增广者，即使坐于禅座，也属极微量，尤如一指宽度，还不足以称为增上。所谓“劣质善良者”表明，即使善者，若无定之因缘支持，亦不能成就超越。反之，若他人虽善质，效能佳，虽非完全善，亦能成就定之因缘。由于世人多执着于爱欲相对忌避，故此以远近效果观之。所谓禅定之不成熟与习少慧之未明，是谓差异。称为「失败者之取舍」，意指若不能成就超越者，即为未成熟禅定。若能成就超越者，为成熟持久之根基。如此，定义了初至第四禅的得失与取舍法门，应注意辨别。
Tatoti tato paṭhamajjhānato uddhaṃ. Virattapītikanti atikkantapītikaṃ vā jigucchitapītikaṃ vā. Avayavo samudāyassa aṅganti vuccati, ‘‘senaṅgaṃ rathaṅga’’ntiādīsu viyāti āha ‘‘catunnaṃ jhānānaṃ aṅgabhūtā cattāro samādhī’’ti.
故言『如此次第，从初禅往上』。所谓厌离苦味，乃离欲厌恶或羞恶不净苦味。部分构成即为集体一扬言车轴等比喻。文中言：『四禅皆由相同因素构成，四种禅定的组成部分均相同』。
Hānaṃ bhajatīti hānabhāgiyo, hānabhāgo vā etassa atthīti hānabhāgiyo, parihānakoṭṭhāsikoti attho. Ālayassa apekkhāya apariccajanato ṭhitiṃ bhajatīti ṭhitibhāgiyo. Visesaṃ bhajatīti visesabhāgiyo. Paccanīkasamudācāravasenāti tassa tassa jhānassa paccanīkānaṃ nīvaraṇavitakkavicārādīnaṃ pavattivasena. Tadanudhammatāyāti tadanurūpabhūtāya satiyā. Saṇṭhānavasenāti saṇṭhahanavasena patiṭṭhānavasena. ‘‘Sā pana tadassādasaṅkhātā, tadassādasampayuttakkhandhasaṅkhātā vā micchāsatī’’ti sammohavinodaniyaṃ (vibha. aṭṭha. 799) vuttaṃ. Tattha sāpekkhassa upari visesaṃ nibbattetuṃ asakkuṇeyyattā avigatanikantikā taṃtaṃpariharaṇasatītipi vattuṃ vaṭṭati. Evañca katvā ‘‘satiyā vā nikantiyā vā’’ti vikappavacanañca yuttaṃ hoti. Visesādhigamavasenāti visesādhigamassa paccayabhāvavasena, visesaṃ vā adhigacchati etenāti visesādhigamo, tassa vasena. Nibbidāsahagatasaññāmanasikārasamudācāravasenāti ādīnavadassanapubbaṅgamanibbindanañāṇasampayuttasaññāya ca ābhogassa ca pavattivasena. Nibbedhabhāgiyatāti saccānaṃ nibbijjhanapakkhikatā vipassanāya saṃvattatīti attho.
「损」者，谓损失的部分，或称损失的份额，含此义者谓损失的份。此义谓损失聚合。因不依附于所住处而独立存在谓立部分。特殊部分谓特殊份。因各禅定修习而起彼等禅定因缘中，环绕禅定第二所断烦恼如思维虑及等之流转。依此法则即依对应念智而生。由连结保持，即得成立。又云：「此在此教法中所分别，或属与有关之蕴集合，或属有关结合蕴集合者，名为邪正念」（注疏第799页）。此中因依赖（特殊）部分，因无碍变化故不可称为破坏，亦论及摒除牵系之念，故云「或以正念或近于正念」。为彰显特殊成立之因，称之为特殊所得。由厌离遍知及由认知伴随而起记性之流转，即由厌离不喜之认知灭，及无欲由观照而生之智慧而生智慧觉知之流转。谓涅槃道理之觉知作用，属观智所成，故名涅槃分。涅槃分是指于真谛中起厌离之本质，在观照修持中生发。此义也。
Kāmasahagatāti kāmārammaṇā, kāmasaññāhi vā vokiṇṇā. Avitakkasahagatāti ‘‘kathaṃ nu kho me avitakkaṃ jhānaṃ bhaveyyā’’ti evaṃ avitakkārammaṇā avitakkavisayā. Kāmañcāyaṃ ‘‘paṭhamassa jhānassā’’tiādiko pāṭho paññāvasena āgato, samādhissāpi panettha saṅgaho atthevāti udāharaṇassa sātthakataṃ dassetuṃ ‘‘tāya pana paññāya sampayuttā samādhīpi cattāro hontī’’ti tesaṃ vasena evaṃ vuttanti attho.
「随欲相随」者，指随欲所缘境，或由欲识所现之境相。未有思维之谓「无思相随」，即指「如何无思禅定生起」此等无思相随之境界。欲相在此云：「初禅」等章有所说明，谓依慧故得，禅虽修习，仍应认识其中之教义，故称彼等。
Bhāvanāmayassa samādhissa idhādhippetattā upacārekaggatā ‘‘kāmāvacaro samādhī’’ti vuttaṃ. Adhipatiṃ karitvāti ‘‘chandavato ce samādhi hoti, mayhampi evaṃ hotī’’ti chandaṃ adhipatiṃ, chandaṃ dhuraṃ jeṭṭhakaṃ pubbaṅgamaṃ katvā. Labhati samādhinti evaṃ yaṃ samādhiṃ labhati, ayaṃ vuccati chandasamādhi, chandādhipatisamādhīti attho. Evaṃ vīriyasamādhiādayopi veditabbā.
此所指修习禅定所起随念入，谓「欲处异禅定」，此云「主宰」含义。谓「若心生于乐者，吾有此意」谓欲为主宰，且欲镇压最先前之意。彼云得此禅定，此称欲禅定、欲为主宰禅定。如此，亦当知精进禅定及其余禅定也。
Catukkabhedeti catukkavasena samādhippabhedaniddese. Aññattha sampayogavasena vicārena saha vattamāno vitakko pañcakanaye dutiyajjhāne viyojitopi na suṭṭhu viyojitoti, tena saddhiṃyeva vicārasamatikkamaṃ dassetuṃ vuttaṃ ‘‘vitakkavicārātikkamena tatiya’’nti. Dvidhā bhinditvā catukkabhede vuttaṃ dutiyaṃ jhānanti yojanā. Pañcajhānaṅgavasenāti pañcannaṃ jhānānaṃ aṅgabhāvavasena samādhissa pañcavidhatā veditabbā.
「四种区别」者，指以四种为本对禅定区别所作之说明。经考察连结他处，则非善思维与善思维之第二禅有所区分，为示超越思维区别力，于第三禅中得成此义。第二禅以二断法，四种区别所论作第二禅联系。以五禅具为例，指五种禅定中具足之特点，禅中有五种区别应当知也。
§40
40.Vibhaṅgeti ñāṇavibhaṅge. Tattha hi ‘‘jhānavimokkhasamādhisamāpattīnaṃ saṃkilesavodāna’’nti, ettha ‘‘saṃkilesa’’ntiādi vuttaṃ. Tattha hānabhāgiyo dhammoti apaguṇehi paṭhamajjhānādīhi vuṭṭhitassa saññāmanasikārānaṃ kāmādianupakkhandanaṃ. Visesabhāgiyo dhammoti paguṇehi paṭhamajjhānādīhi vuṭṭhitassa saññāmanasikārānaṃ dutiyajjhānādianupakkhandanaṃ. Tenāha ‘‘paṭhamassa jhānassa lābhi’’ntiādi. Tassattho (vibha. aṭṭha. 828) – apaguṇassa paṭhamassa jhānassa lābhīnaṃ tato vuṭṭhitaṃ ārammaṇavasena kāmasahagatā hutvā saññāmanasikārā samudācaranti codenti tudanti, tassa kāmānupakkhandānaṃ saññāmanasikārānaṃ vasena sā paṭhamajjhānapaññā hāyati, tasmā hānabhāginī paññā. Avitakkasahagatāti avitakkaṃ dutiyaṃ jhānaṃ santato paṇītato manasi karoto ārammaṇavasena avitakkasahagatā samudācaranti paguṇapaṭhamajjhānato vuṭṭhitaṃ dutiyajjhānādhigamatthāya codenti tudanti, tassa dutiyajjhānānupakkhandānaṃ saññāmanasikārānaṃ vasena paṭhamajjhānapaññā visesabhūtassa dutiyajjhānassa uppattiyā padaṭṭhānatāya visesabhāginī paññā. Taṃsampayutto samādhi idhādhippeto. Iminā nayenāti iminā paṭhamajjhāne vuttena vidhinā dutiyajjhānādīsupi hānabhāgiyadhammo, visesabhāgiyadhammo ca veditabbo.
第四十章「分析」谓智识解说。谓「禅定解脱禅定诸功德」等语，此说「结」之相关。此处「损」即指由第一禅开始，由缺点所生，识念之障碍烦恼如欲等未断。特殊损者，指由缺点所生，且于第一禅起，由识念烦恼流转；特殊部分者，指由缺点所生，由于第二禅起，由识念烦恼流转。由此言「初禅所得」等。注疏说：（第828页）——以缺点之初禅所得依性起用作缘，由此禅定生起，生起识念烦恼流转，蜘蛛网相似，彼禅识烦恼故消减第一禅之智慧，故谓损部智慧。无思相随者谓无思第二禅生起，因无思故，于心中转移生起，对缺点初禅生起之第二禅所得，因第二禅之识念烦恼生起缘故，彼故特殊智慧而称特殊部智慧。由此连贯之禅定即为禅定也。依此义理，当知初禅损部特性与第二禅特殊部特性，此为禅定差别也。
Dasapalibodhavaṇṇanā十缠缚之解释
§41
41.Ariyamaggasampayuttoti lokuttaraappamāṇaapariyāpannaggahaṇena lokiyehi asādhāraṇato, sappītikādiggahaṇena sādhāraṇato ca ariyamaggasampayutto samādhi vutto. Bhāvito hoti saññāya sampayuttattā. Tanti ariyamaggasamādhiṃ. Visunti paññābhāvanāya visuṃ katvā na vadāma.
第四十一章「与圣道相应」谓以超世、无量、无缺之收摄，世间人常所难得之圣道禅定而成。即因与识念相连之慧力而成立，故称圣道禅定。因词义较长，略去不表。
Kammaṭṭhānabhāvanaṃ paribundheti uparodheti pavattituṃ na detīti palibodho ra-kārassa la-kāraṃ katvā, paripanthoti attho. Upacchinditvāti samāpanena, saṅgahaṇena vā uparundhitvā, apalibodhaṃ katvāti attho.
“业处修习”是将心志缠绕束缚，不使起走之意。此处以ra（缚）及la（结）两词合用，谓其意即为束缚拘绊。所谓“断绝”涵义是指通过完成、结束、收摄，或是缠绕包裹，使心不起片刻愚昧，即断除无明之义。
Āvasanti etthāti āvāso. Paricchedavasena veṇiyati dissatīti pariveṇaṃ. Vihāre bhikkhūnaṃ taṃ taṃ vasanaṭṭhānaṃ. Svāyaṃ āvāso. Navakammādīsūti ādi-saddena āvāsassa tadaññaṃ abhivuddhikāraṇaṃ saṅgaṇhāti. Kāraṇenāti ‘‘chāyūdakasampannaṃ sulabhabhikkha’’ntiādinā kāraṇena. Apekkhavāti sālayo.
“住处”说的是住所。旁边环绕成片状，如圈围之意。比库们各有着落之处，即各自住所。谓“自住”是自为住所。以“新行等”语首，汇集住所当时相应之增长因缘。谓因“具遮阴水”及“食物易得”等缘故。所说的“斋堂”即是居所。
Tatrāti tasmiṃ palibodhābhāve. Pācīnakhaṇḍarājinti puratthimadisāyaṃ pabbatakhaṇḍānaṃ antare vanarājiṭṭhānaṃ. ‘‘Nāmā’’ti iminā tassa padesassa ayaṃ samaññāti dasseti. Paṭisāmitamevāti niccakālaṃ paṭisāmetvāva vihārato nikkhamāmīti dasseti. Dhātunidhānaṭṭhānanti kāyabandhanadhammakaraṇanhānasāṭikaakkhakadhātusaṅkhātānaṃ paribhogasarīradhātūnaṃ nidahitaṭṭhānaṃ. Īdisassa ayaṃ thero viya alaggacittassa. Etena ‘‘bhikkhunā nāma āvāse evarūpena bhavitabba’’nti ovādo dinno hoti. Ito paresupi vatthūsu eseva nayo.
那儿是指彼处之无愚昧。谓“东方地方”即是指东边山岭间之森林地带。此名“乃”表示此处所在之共识。谓“来往定时出入”指在稳定时节出入住所。所谓“根本珍藏所在地”是指由身、四大、十二入、十八界、五蕴所构成之依止根本体所安住之处。此地如同尊者般心志坚定故。由此而得训诂：“比库应在此住所修行如是之法”。此后，诸他处亦依此法规。
Kulanti kulaggahaṇena kulamanussānaṃ gahaṇaṃ gāmaggahaṇena gāmavāsīnaṃ viya. Upaṭṭhākakulampīti pi-saddena pageva ñātikulanti dasseti. Uddesatthanti uddisāpanatthaṃ, pāṭhaṃ uddisāpetvā sajjhāyitunti attho. Idhevāti imasmiṃyeva padese, yattha katthaci vihāreti attho. Taṃ vihāranti taṃ koraṇḍakavihāraṃ.
“族姓”以持家众之集聚作比喻，犹如村落居民众也。谓“随顺主持家族者”以比文字面，显亲族成员。谓“教义叙述”是指出示指导，以教学文本予以讲授。谓“在此处”指在此一地区所居止之义。谓“住所”即是所说的行住所。
Upagatoti vassaṃ upagato. Sadāti gatakālato pabhuti visesato pavāritadivasato paṭṭhāya sabbadā divase divase. Paridevamānāti taṃtaṃvilapanavasena vividhaṃ paridevantī. Sabbaṃ pavattinti attanā tattha diṭṭhakālato paṭṭhāya pacchā samāgamapariyosānaṃ daharassa sabbaṃ pavattiṃ.
“如遇”是指降季雨至。谓“常常在某时刻”即确定的时期，尤指雨季顺守清净日，日日遵守。谓“悲伤”是因哀泣而生各种悲愁。谓“一切皆发生”是亲证其景，日夜反复，乃直到童子终止相会时，都持续发生。
Kāyasakkhinti ‘‘passa ima’’nti mukhapaṭiggāhakaṃ katvā. Rathavinītapaṭipadanti dasakathāvatthukittanapubbikaṃ rathavinītūpamāhi vibhāvitaṃ rathavinītasutte (ma. ni. 1.252) āgataṃ sattavisuddhipaṭipadaṃ. Nālakapaṭipadanti ‘‘moneyyaṃ te upaññissa’’ntiādinā (su. ni. 706) satthārā nālakattherassa desitapaṭipadaṃ. Tuvaṭakapaṭipadanti ‘‘mūlaṃ papañcasaṅkhāyā’’tiādinā (su. ni. 922) bhagavatā desitapaṭipadaṃ. Tattha hi yathākkamaṃ –
“体证”是以言辞引导“请看此处”之谓。谓“车轨仪式”即诸行法门中述说十种话题之先导，隐喻行径整齐，如同车轮行走之道。此出自《车轨经》（中部经典注释）中七十二净行法之论。谓“七十二净行法”指圣师说经中的依止行法。谓“七窍道”是释尊所教导的起始修行之道，如《苏毗尼注》等处所言。谓“杜芭达道”是佛所说之根本止息烦恼之法。此处皆依其本义说明。
‘‘Na munī gāmamāgamma, kulesu sahasā care;
‘比库不应轻率离开村庄，也不可在家族中随意游走；‘
Ghāsesanaṃ chinnakatho, na vācaṃ payutaṃ bhaṇe’’. (su. ni. 716);
‘不应攀谈闲话，也不可言语纷杂’。（出自《相应部·尼柯耶》716经）；
‘‘Gāme ca nābhisajjeyya, lābhakamyā janaṃ na lapayeyyā’’ti. (su. ni. 935) –
‘在村中亦不可滥用，以求利益而诱惑他人’。（出自《相应部·尼柯耶》935经）——
Evamādikā paramappicchakathā āgatā. Catupaccayasantosabhāvanārāmatādīpakanti cīvarādīsu catūsu paccayesu santosassa, bhāvanārāmatāya ca pakāsakaṃ.
以上为极为卑劣的论辩语，有所到来者。所谓四种缘起的满足及修习修乐等，是表明衣钵诸事四种缘起中的满足，以及修习修乐的缘故。
Labbhatīti lābho. Tenāha ‘‘cattāro paccayā’’ti. Mahāparivāreti vipulaparivāre. Piṇḍapātaṃ tāva dentā buddhapūjāpattacīvarādīni tassa parivārāni katvā denti, tathā cīvarādidānepi. Bāhullikapiṇḍapātikāti piṇḍapātikā hutvā paccayabāhullikā. Vadantīti purimadivase bhikkhāya āhiṇḍanakāle yathāsutaṃ vadanti. Niccabyāvaṭo upāsakādīnaṃ saṅgaṇhane.
‘得’者，谓利益。因此云‘四缘’。是指大范围、广阔范围。举例入住乞食时，即便供养佛陀、供养法衣等为随身环境，皆为此范围；法衣等施舍亦复如是。多次乞食者即为多缘。‘言者’，谓昔日云：托比库乞食回归时，如所闻所说。是常备、持有近侍等的供养统计。
Tassāti gaṇassa. Soti gaṇapalibodho. Evanti idāni vuccamānākārena gaṇavācakassa pariyesanampi lahukameva icchitabbanti āha ‘‘yojanato paraṃ agantvā’’ti. Attano kammanti samaṇadhammamāha.
‘其’者，指集体。如‘得悉集体’。如此现在成语，因表音需要，‘集体称谓’的释义也应轻松理解，因此说‘从十里外远来’，谓自作业，用以说明修道法。
Katākateti kate ca akate ca kamme jānanavasena ussukkaṃ āpajjitabbaṃ, katākateti vā appake ca mahante ca kate, yathā ‘‘phalāphale’’ti. Sace bahuṃ avasiṭṭhanti sambandho. Bhārahārā saṅghakiccapariṇāyakā.
所谓“已作”者，是指行为已经完成；“未作”者，是指行为尚未完成。应当以这种分别辨知，警觉敏锐，切勿懈怠。所谓“已作”还包括那些虽未充分完成但规模较大的行为，如“有果无果”之类。若多数行为仍未住定，则称为关系（即缘起关系）。这些行为负担重，成为僧团业事的成熟者。
Pabbajjāpekkhoti sīhaḷadīpe kira kuladārakānaṃ pabbajjā āvāhavivāhasadisā, tasmā taṃ paricchinnadivasaṃ atikkametuṃ na sakkā. ‘‘Sace taṃ alabhanto na sakkoti adhivāsetu’’ntiādinā samāpanena palibodhupacchedo vutto, byatirekato pana ‘‘sace taṃ alabhanto sakkoti adhivāsetuṃ, araññaṃ pavisitvā samaṇadhammova kātabbo’’ti ayamattho dassitoti saṅgahaṇena palibodhupacchedo veditabbo. Esa nayo sesesupi.
所谓“待出家”，是指在锡兰岛，大概是贵族子弟等待被引导出家，以及婚姻的阶段，因此此期间不应逾越或超出一日的时间界限。经常以“若未得此不得留住”等言语加以断绝，使其结束。另一方面也以“若得此则能留住，入深林修行，应依僧众教育为准”言语说明了其意旨，故应以总体归纳而知其目的。此法亦可推及其他未尽之处。
Tathāti yathā upajjhāyo gilāno yāvajīvaṃ upaṭṭhātabbo, tathā upasampāditaantevāsiko attano kammavācaṃ vatvā upasampādito.
正如导师在疾病期间应一生服侍，直至生命终结；同样，终得出家受具足戒的比库末了，在自己命终之时应说出自己的受戒言教，作为生命的结束。
Yo koci rogoti mūlabhūto, anubandho vā attano uppanno. Anamataggeti anu anu amatagge anādimati.
所谓“疾病”，是指根源存在的，乃自身生起的继发病症。所谓“无始无终”，是指相继不断，亦即无始以来无终止的病痛。
‘‘Gantho’’ti iminā ganthapalibodho idha vuttoti āha ‘‘pariyattiharaṇa’’nti. Sajjhāyādīhīti sajjhāyadhāraṇaparicayapucchādīhi. Itarassāti abyāvaṭassa. Yassa ganthadhuraṃ vissajjetvā ṭhitassāpi gantho vattateva, na tassa gantho palibodho. Yathā tamhi tamhi vatthumhi āgatattherānaṃ, nāpi sabbena sabbaṃ aganthapasutassa. Majjhimapaṇṇāsako āgacchati, suttapadesānaṃ vārānañca sadisatāya byāmuyhanato. Puna na olokessāmīti kammaṭṭhānaṃ gahetvā ganthadhuraṃ vissajjemīti attho.
所谓“结”，此处“结”的训诂是指束缚的障碍。由此说“断除传闻障碍”。所谓“班集”等，是指承担圣法学习义理疑问的。所谓“他人”是指心地不调和者。那经由解脱前所遭遇的障碍，虽已消除却依旧存在的障碍，仍称“结”之障碍。如同各位不同时间来到佛法道场的长老们，并非一切相同时间皆未染结。故此说中有中者，意为五十年间而来，均因所闻圣语与学习持守之努力而感到艰辛。又因恐怕不再观察，故捨弃业处，意旨亦是教理的说明。
Gāmavāsikattherehīti anurādhapuravāsīhi. Anuggahetvāti aggahetvā tattha paricayaṃ akatvā. Pañcanikāyamaṇḍaleti dīghāgamādike pañcapi nikāye sikkhitaparisāya. Parivattessāmīti vaṇṇayissāmi. Suvaṇṇabherinti seṭṭhabheriṃ. Katamācariyānaṃ uggahoti katamesaṃ ācariyānaṃ uggaho, kena parivattīyatīti adhippāyo. Ācariyamaggoti ācariyānaṃ kathāmaggo. Attano ācariyānanti attano kathetuṃ yuttānaṃ ācariyānaṃ. Suvinicchitā sabbā tipiṭakapariyatti etasmiṃ atthīti sabbapariyattiko, tepiṭakoti attho. Pīṭhe nisinno tato otaritvā bhūmiyaṃ taṭṭikāya nisīditvā. Gatakassāti paṭipattigamanena gatassa diṭṭhasaccassa. Cīvaraṃ pārupitvāti ācariyassa apacitidassanatthaṃ parimaṇḍalaṃ cīvaraṃ pārupitvā. Sāṭheyyābhāvato uju. Kāraṇākāraṇassa ājānanato ājānīyo.
所谓“居村长老”，是指安努拉德普拉城的住持长老。所谓“协助承接”，是指并非立刻成就，而是在此期间相互了解教义。所谓“五部经藏集会”，是指在大型寺刹中的五部经藏修学团体。所谓“应详述”，是我将对其加以说明。所谓“苏瓦那比利”，即“苏瓦那比利长老”。所谓“何种老师之承接”，即承接哪位老师的教导，由谁来转述？所谓“师道承传”，是指老师们说法的沿革。所谓“自己老师”，是指自己曾经听从修学的老师。所谓“明了的三藏阐释”，是指已经确立的对三藏教理的诠释，在这里所论即为全体阐释，称为三藏涵义。所谓“坐在法座上”，是指老师正坐在讲台上。所谓“下座于地坐在席子上”，描述老师现场传法的情境。所谓“已成就者”，是指通过行法修学而达到实证真理者。所谓“缴纳袈裟”，是为避免失礼，老师改穿僧袍，以示庄重。所谓“无妨害”，表示这一行为无不正之处。所谓“因果缘起不知之故”，是指因师徒因果因缘不明而不为人知。
Pothujjanikāti puthujjane bhavā. Dupparihārā bahuparissayatāya. Tathā hissā uttānaseyyakadārako, taruṇasassañca nidassitaṃ. Vipassanāya palibodho samathayānikassa, na vipassanāyānikassa. Yebhuyyena hi jhānalābhī samathayānikova hoti vipassanāsukhato. Itarenāti samathatthikena. Avasesā nava palibodhā.
凡夫是指普通众生。彼等难以轻易除去烦恼，且烦恼广泛深入。比如说，他的嗔恚心强烈，好比睡莲的根茎，年轻时表现明显。至于内观觉醒，是属于静虑道支的觉醒，而非内观道支的觉醒。因为多数得禅定者，实为通过静虑道支而获禅定之乐，而非依内观道支。『他者』者，指静虑所为之义。总而言之，此谓九种觉醒的最后境界。
Kammaṭṭhānadāyakavaṇṇanā业处施与者之解释
§42
42. Kammaṭṭhāne niyutto kammaṭṭhāniko, bhāvanamanuyuñjanto. Tena kammaṭṭhānikena. Paricchinditvāti ‘‘imasmiṃ vihāre sabbe bhikkhū’’ti evaṃ paricchinditvā. Sahavāsīnaṃ bhikkhūnaṃ. Muducittatanti attani muducittataṃ janeti, ayañca sahavāsīnaṃ cittamaddavajananādiattho ‘‘manussānaṃ piyo hotī’’tiādinayappavattena mettānisaṃsasuttena (a. ni. 11.15; paṭi. ma. 2.22; mi. pa. 4.4.6) dīpetabbo. Anolīnavuttiko hoti sammāpaṭipattiyaṃ. Dibbānipi ārammaṇāni pageva itarāni. Sabbattha sabbasmiṃ samaṇakaraṇīye, sabbasmiṃ vā kammaṭṭhānānuyoge. Pubbāsevanavasena atthayitabbaṃ. Yogassa bhāvanāya anuyuñjanaṃ yogānuyogo, tadeva karaṇīyaṭṭhena kammaṃ, tassa yogānuyogakammassa ṭhānaṃ nipphattihetu.
第四十二章 依止修行处者，是专注于修行处，致力于修行的修行者。所谓修行处者。所谓破除者，即于此道场中，分析说『于此居处中所有比库』等，细致分辨。所谓同住者，即共同居住的比库。所谓柔心者，即自心柔和，此亦以共同居住的比库心柔敬顺等义相应，于经中『为人所爱』等缘起因缘而生的慈心所指（引用经文：《增支部》11.15；《巴利大毗婆沙》2.22；《中部》4.4.6）。应当发扬光大此法。所谓正行无懈怠者，是指正当修习如法之义。诸天所护法门，亦如是，其他亦同。于诸处处，俱应守持弟子之职分，诸处诸行依修行处而各有功用。当先前受用并证实其义理。专心修习禅定，则禅定乃专心所在，彼禅定乃修行处的殊胜缘故。
Niccaṃ pariharitabbattāti sabbatthakakammaṭṭhānaṃ viya ekadāva ananuyuñjitvā sabbakālaṃ pariharaṇīyattā anuyuñjitabbattā. Evamādiguṇasamannāgatanti piyabhāvādīhi guṇehi sampannaṃ. Kalyāṇamitto hi saddhāsampanno hoti sīlasampanno sutasampanno cāgasampanno vīriyasampanno satisampanno samādhisampanno paññāsampanno. Tattha saddhāsampattiyā saddahati tathāgatassa bodhiṃ, kammaphalañca, tena sammāsambodhiyā hetubhūtaṃ sattesu hitesitaṃ na pariccajati. Sīlasampattiyā sattānaṃ piyo hoti garu bhāvanīyo codako pāpagarahī vattā vacanakkhamo, sutasampattiyā saccapaṭiccasamuppādādipaṭisaṃyuttānaṃ gambhīrānaṃ kathānaṃ kattā hoti, cāgasampattiyā appiccho hoti santuṭṭho pavivitto asaṃsaṭṭho, vīriyasampattiyā āraddhavīriyo hoti attahitaparahitapaṭipattiyaṃ, satisampattiyā upaṭṭhitassati hoti, samādhisampattiyā avikkhitto samāhitacitto, paññāsampattiyā aviparītaṃ pajānāti. So satiyā kusalākusalānaṃ dhammānaṃ gatiyo samannesamāno paññāya sattānaṃ hitāhitaṃ yathābhūtaṃ jānitvā samādhinā tattha ekaggacitto hutvā vīriyena satte ahitaṃ nisedhetvā hite niyojeti. Tena vuttaṃ ‘‘piyo…pe… niyojakoti evamādiguṇasamannāgata’’nti.
所谓当恒常守持者，意指如同各处场所及修行处一样，不应一时无所依止，而应恒常守护不懈怠。如此者，即是具备诸善根之人，以慈爱等种种美德充满。所谓善知识，乃信心充足、戒律纯正、闻法圆满、布施丰足、精进不懈、念念清明、定力坚定、智慧圆满者。于此处，因信心成熟，所以信顺如来觉悟及其业果，故不舍离此信；以戒德圆满，为众生所爱，能生尊敬、劝诫、不作恶行、口才良善；以闻法成熟，善于讲说因缘深义；以布施圆满，则无贪心，满足离欲，避离纷乱；以精进圆满，勤奋精进，行自利利他之道；以念处圆满，念念皆具；以定力圆满，心不散乱，定力坚固；以智慧圆满，了知无误。由此，修习正念，能洞察诸善恶法之流转，依智慧知晓众生利益与害害，当于定力中一心不乱，以精进力阻止害害，引导至利益。故有言『所爱者……乃引导者』谓具备如此诸善根者也。
Taṃ pana kalyāṇamittaṃ paramukkaṃsagataṃ dassetuṃ ‘‘mamaṃ hī’’tiādi vuttaṃ. Kārakabhāvaṃ yogakammassa. Pakāseti attānaṃ paṭipattiyā amoghabhāvadassanena samuttejanāya, sampahaṃsanāya ca, nanu kathesi paveṇipālanatthanti adhippāyo. Evarūpoti pesalo hutvā bahussuto. Tantidharoti suttadharo tattha kehicipi asaṃhīro. Vaṃsānurakkhakoti buddhānubuddhavaṃsassa anurakkhako. Paveṇipālakoti paveṇiyā ācariyuggahaṇassa anupālako. Ācariyamatikoti ācariyamatiyaṃ niyutto tassā anativattanato. Na attanomatiṃ pakāseti kathetīti na attanomatiko, attano matiṃ paggayha vattā na hotīti attho.
然则，欲示现此善知识为至上护持者，即如‘我者’等语所示。这里表因缘之义，即依正行业之因由所生之果报。所谓阐明者，即以精进的正行能够生起不误之德性，乃令其增长，引发热忱，使之不懈怠。其言非奉承，而实实在在地指出，如护法者确能守护。此人专心于律藏经典。所谓持续世系者，即维护佛陀及应佛智慧绵延者。所谓护法者，即护持师传，未使其败坏者。所谓律录者，即治持律章，守正教法，不作违犯，自律自持者。非谓自我妄想，而是以自心所起之见解。
‘‘Pubbe vuttakhīṇāsavādayo’’tiādi ekaccakhīṇāsavato bahussutova kammaṭṭhānadāne seyyoti dassanatthaṃ āraddhaṃ. Tattha pubbe vuttakhīṇāsavādayoti ‘‘yaṃ kammaṭṭhānaṃ gahetukāmo’’tiādinā vuttakhīṇāsavādikā. Uggahaparipucchānaṃ visodhitattāti uggahetabbato ‘‘uggaho’’ti laddhanāmāya kammaṭṭhānupakārāya pāḷiyā, tadatthaṃ paripucchanato ‘‘paripucchā’’ti laddhasamaññāya atthasaṃvaṇṇanāya ca visesato sodhitattā niggumbaṃ nijjaṭaṃ katvā gahitattā. Ito cito ca suttañca kāraṇañca sallakkhetvāti pañcasupi nikāyesu ito cito ca tassa tassa kammaṭṭhānassa anurūpaṃ suttapadañceva suttānugataṃ yuttiñca suṭṭhu upalakkhetvā. Sappāyāsappāyaṃ yojetvāti yassa kammaṭṭhānaṃ ācikkhati, tassa upakārānupakāraṃ yuttiṃ magganena yojetvā, samādāya vā sammadeva hadaye ṭhapetvāti attho. Mahāmaggaṃ dassentoti kammaṭṭhānavidhiṃ mahāmaggaṃ katvā dassento.
所谓『从前所说断尽烦恼等』等，乃针对某些断尽烦恼者，博学者，而说与修行处之教授有关的教学。此中所说断尽烦恼者，即指“愿取得修行处”的断尽烦恼者等。所谓提问与阐释清净，则指从应当取得之意，即‘取得’之教理为用意，且因提问而澄清，名为‘提问’，此名义完整，特别且已净化说明，若干较隐晦辞句已尽量明晰讲解，既做出自己的总结与确知。依此证迹及因缘，将对五部经藏中该修行处对应经文段落均加详密标出，并以通达之理明辨其义。所谓『适度而加修合』，即是谆谆教诲修行处所在，通过正见乃建道，如理一切皆能正受持，置于心中而坚定不移。所谓阐明大路径，即讲授修行处之法门类别与修行方法，详述修行路径。
Sabbatthāti tattha tattha vihāre. Vattapaṭipattiṃ kurumānenāti paviṭṭhakāle āgantukavattaṃ, nikkhamanakāle gamikavattanti yathārahaṃ taṃ taṃ vattaṃ pūrentena. Sabbapārihāriyatelanti sabbesaṃ aṅgānaṃ , sabbesaṃ vā bhikkhūnaṃ atthāya pariharitabbatelaṃ. Ṭhapemīti anujānāpanaṃ. Yaṃ taṃ sammāvattaṃ paññattanti sambandho. Ekadivasaṃ sāyaṃ vissajjitenāpīti yojanā. Ārocetabbaṃ āgamanakāraṇaṃ. Sappāyavelā sarīracittānaṃ kallasamayo.
所谓『诸处』者，即于各处僧院之意。所谓施行律仪者，是于开展、行住、坐卧诸时，随宜开展行为规范。所谓守护周全者，即悉心维持各处内外清净无损之义。所谓『他人共同守护』，是依大家共同之努力，广布呵护。所谓许可者，即示准、允许之意。所谓所谓妥善习行之约定，乃彼处之共约，诸日苦修守持，故须尊重。所谓示意来因，是指应当观察来访因缘。所谓岁月易逝，身体、心意皆会衰竭，乃此示意之由。
Cariyāvaṇṇanā性行的解说
§43
43. Santāne rāgassa ussannabhāvena caraṇaṃ pavatti rāgacariyā, sā sassatāsayādayo viya daṭṭhabbā. Tathā dosacariyādayo. Saṃsaggo sampayogārahavasena veditabbo, yathā ‘‘rāgamohacariyā dosamohacariyā’’tiādi. Sannipāto ekasantatipariyāpannatāvasena, yathā ‘‘rāgadosacariyā rāgadosamohacariyā’’tiādi. Imā eva hi sandhāya ‘‘aparāpi catasso’’ti vuttaṃ. Tathāti yathā rāgādīnaṃ, tathā saddhādīnaṃ saṃsaggasannipātavasena saddhābuddhicariyā saddhāvitakkacariyā buddhivitakkacariyā saddhābuddhivitakkacariyāti. Imā aparāpi catasso. Evanti saṃsaggasannipātavasena. Saṃsagganti saṃsajjanaṃ missīkaraṇaṃ ‘‘rāgasaddhācariyā dosasaddhācariyā’’tiādinā. Anekāti tesaṭṭhi, tato atirekāpi vā, tā pana asammohantena saṃyuttasuttaṭīkāyaṃ vitthārato dassitāti tattha vuttanayena veditabbā. ‘‘Pakatī’’ti iminā asati paṭipakkhabhāvanāyaṃ tattha tattha santāne cariyāya sabhāvabhūtataṃ dasseti. Ussannatā aññadhammehi rāgādīnaṃ adhikatā, yato rāgacariyādīnaṃ paccayasamavāye rāgādayo balavanto honti, abhiṇhañca pavattanti. Tāsaṃ vasenāti channaṃ mūlacariyānaṃ vasena chaḷeva puggalā honti. Aññathā anekapuggalā siyuṃ, tathā ca sati adhippetatthasiddhi ca na siyāti adhippāyo.
43. 在爱欲连续增长的状态中，爱欲行为产生，爱欲的性质应如永恒的心态等来观察。同样，嗔恨行为等亦复如是。接触与结合的关系应当借助其声响来体认，如“爱欲痴行为、嗔恨痴行为”等说。多种状态的并存，表现为一体多现的现象，如“爱欲与嗔恨行为，爱欲与嗔恨痴行为”等如此。由此正说明“还有其他四者”等言。就是说如同爱欲等诸法，信心等诸法因接触与并存而表现出信心慧行为、信心思维行为、智慧思维行为、信心慧思维行为等种种。此乃另外四者。如此因接触与并存而成。所谓接触即同生、掺杂、融合之意，如“爱欲与信心行为、嗔恨与信心行为”等。数量虽多，且有其余，皆应于无痴结合释义的经注中详见说明，此处应据文意理解。“成熟”一词，借此说明消极行为的对治修习在各处连续发生之自然状态。上升即嗜欲诸行比他法更为强盛，是因爱欲行为等不可离相互因缘，爱欲等故势力倍增，遂生激烈。由此，根基行为势力强盛，故个人分为六类。若不然，则多人同时存在，且由于念力无法实现其必然果报，故未形成别种别类。
Saddhā balavatī hoti rāgussanne santāne tadanuguṇassa dhammassa niyogato adhikabhāvasambhavato. Tenāha ‘‘rāgassa āsannaguṇattā’’ti, sinehapariyesanāpariccajanehi sabhāgadhammattāti attho. Sabhāgo hi dūrepi āsanneyevāti sabhāgatālakkhaṇamidha āsannaggahaṇaṃ. Tattha saddhāya siniyhanaṃ pasādavasena akālussiyaṃ alūkhatā , rāgassa pana rañjanavasena. Saddhāya pariyesanaṃ adhimuccanavasena tanninnatā, rāgassa taṇhāyanavasena. Saddhāya apariccajanaṃ okappanavasena anupakkhandanaṃ, rāgassa abhisaṅgavasenāti evaṃ bhinnasabhāvānampi tesaṃ yathā alūkhatādisāmaññena sabhāgatā, evaṃ taṃsamaṅgīnampi puggalānanti āha ‘‘rāgacaritassa saddhācarito sabhāgo’’ti.
信心强盛，抑制爱欲增长，是基于相关法的作用而潜生更多体现。有说“爱欲临近本性”，指的是因潜藏之感情对相应属性的渗透。整体而言，“整体”即表明虽远离，却近在咫尺的紧密联系。此处信心以平伏、安静之姿呈现，非生死轮回之忧，正如明净无瑕。爱欲则表现为悦心之相。信心体现为积极探求、不放逸，其兴盛表现无烦恼；爱欲表现为欲望生起。信心以清晰觉知、不侵扰为特征，爱欲显露为强烈纠缠。故虽性质不同，但如明净等共同特性彼此相融，故说此等人亦与之对应，谓“爱欲行为之信心行为，整体”也。
Paññā balavatī hoti dosussanne santāne tadanuguṇassa dhammassa niyogato adhikabhāvasambhavato. Tenāha ‘‘dosassa āsannaguṇattā’’ti, anallīyanapariyesanaparivajjanehi sabhāgadhammattāti attho. Tattha paññāya ārammaṇassa anallīyanaṃ tassa yathāsabhāvāvabodhavasena visaṃsaṭṭhatā, dosassa pana byāpajjanavasena. Paññāya pariyesanaṃ yathābhūtadosapavicayo, dosassa abhūtadosanijigīsā. Paññāya parivajjanaṃ nibbindanādivasena ñāṇutrāso, dosassa ahitādhānavasena chaḍḍananti evaṃ bhinnasabhāvānampi tesaṃ yathā anallīyanādisāmaññena sabhāgatā, evaṃ taṃsamaṅgīnampi puggalānanti āha ‘‘dosacaritassa buddhicarito sabhāgo’’ti.
智慧强盛，抑制嗔恨增长，是基于相应法的作用而生经营变化。谓“嗔恨临近本性”，指未失去而探究真理，及拒斥嗔恨的性质。此处智慧表现为对事理的真实认识，摒除嗔恨的干扰。智慧对事物的探求可分为对嗔恨的辨析与破除；嗔恨则表现为妨害、折弃者。智慧对事物的回避表现为厌离及随之而来的智慧恐惧；嗔恨表现为欲毁坏他物。由此，性质虽异，但如真实与不真实等共同特征相融合，故说这些人亦一体相融，谓“嗔恨行为之佛行为，整体”也。
Antarāyakarā vitakkāti micchāvitakkā micchāsaṅkappā uppajjanti mohussanne santāne tadanuguṇassa dhammassa yebhuyyena pavattisabbhāvato. Tenāha ‘‘mohassa āsannalakkhaṇattā’’ti, anavaṭṭhānacañcalabhāvehi sabhāgadhammattāti attho. Tattha vitakkassa anavaṭṭhānaṃ parikappavasena savipphāratāya, mohassa sammūḷhatāvasena byākulatāya. Tathā vitakkassa lahuparivitakkanena tadaṅgacalatāya cañcalatā, mohassa anogāḷhatāyāti evaṃ bhinnasabhāvānampi tesaṃ yathā anavaṭṭhānādisāmaññena sabhāgatā, evaṃ taṃsamaṅgīnampi puggalānanti āha ‘‘mohacaritassa vitakkacarito sabhāgo’’ti.
妨碍形成之思惟，指错误思惟、错误意念于痴迷状态中自然生起，因而产生相应德行。谓“痴的临近特征”，指心非持久不定、善法参与程度不等。此处思惟的无常表现为对所思量事物的失散；痴的紧密则表现为杂乱烦恼之蔓延。思惟的轻微多变表现为肢体变化的动摇；痴显现为阻碍之严重。由此，性质虽异，但如无常等共同特性融合，故说这些人亦与之相应，谓“痴行为之思惟行为，整体”也。
Taṇhā rāgoyeva sabhāvato, tasmā rāgacariyāvinimuttā taṇhācariyā natthīti attho. Taṃsampayuttoti tena rāgena sampayutto, dosādayo viya tena vippayutto natthīti adhippāyo. Tadubhayanti taṇhāmānadvayaṃ. Nātivattatīti sabhāvato, sampayogavasena ca na atikkamitvā vaṭṭati. Kāmañcettha yathā rāgadosehi sampayogavasena saha vattamānassapi mohassa ussannatāvasena visuṃ cariyābhāvo, na kevalaṃ mohasseva, tathā saddhābuddhivitakkānaṃ. Evaṃ rāgena satipi sampayoge mānassāpi visuṃ cariyābhāvo yutto siyā, evaṃ santepi rāgapaṭighamānadiṭṭhivicikicchāvijjānaṃ viya anusayaṭṭho imesaṃ rāgādīnaṃyeva āveṇiko cariyaṭṭhoti, nattheva mānacariyā. Yato cariyā ‘‘pakatī’’ti vuttā. Pakati ca sabhāvoti. Eteneva diṭṭhiyāpi visuṃ cariyābhāvābhāvo saṃvaṇṇitoti daṭṭhabbo. Aṭṭhakathāyaṃ pana mohacariyantogadhāva diṭṭhicariyāti dassetuṃ ‘‘mohanidānattā cā’’tiādi vuttaṃ. Tattha ca-saddena sampayogaṃ samuccinoti mohanidānattā, mohasampayuttattā cāti.
渴爱本性即为爱欲，由此脱离爱欲行为而无渴爱行为之义成立。谓“与之相连”，指与爱欲结合，而非与嗔恨等其他相应，故不存在。此见二者渴爱相伴并存但不相越越。因缘关系成立而未超越。譬如某处欲与爱欲及嗔恨并行，混合烦恼因痴的鼓动而不净的行为亦非仅痴一支。故有念行为。故行为称“成熟”，即自然状态。由此，亦应观察正见等相对应无净行为的有无。注疏多论痴行为而显示正见行为，谓“因痴缘起”等言。此处以“合之名”指痴缘起、痴结合。由此痴相连谓“痴的合之表现”。
§44
44.Kiṃ sappāyanti kīdisaṃ senāsanādisappāyaṃ. Pubbāciṇṇaṃ purimajātīsu ācaritaṃ. Ekacceti upatissattheraṃ sandhāyāha. Tena hi vimuttimagge tathā vuttaṃ. Pubbe kirāti kira-saddo arucisūcanattho. Iṭṭhappayogo manāpakiriyā. Subhakammabahulo yebhuyyena sobhanakammakārī. Na sabbe rāgacaritā eva honti, aluddhānampi pubbe iṭṭhappayogasubhakammabahulatāsambhavato, saggā cavitvā idhūpapattisambhavato ca. Etena asati pubbahetuniyāme yathāvuttakāraṇamattena na tesaṃ luddhatā, luddhabhāvahetukā ca rāgacariyāti imamatthaṃ dasseti.
44. 何谓不净？即未能成就庄严等之态。过去时间修习故而在前生示现。有人述说曾托付于具德长老，因长老于解脱道如是开示。所谓“过去”即指名言，欲表示美善之理想。并非诸多爱欲行为皆是如此，由于过去修习美好行为齐成，因而有善因，并于天上及现世成就生存。故此不净，是指依赖过去因果律，不由本心所致其污秽，而是因污秽习习生成，这说明了因过去因果成就而非内心生污秽之意。
Itareti chedanādikammabahulā nirayādito idhūpapannā ca na sabbe dosamohacaritā eva hontīti yojanā. Idhāpi yathāvuttakāraṇassa kodhanabhāve, mūḷhabhāve ca anekantikattā dosamohacaritatāyapi anekaṃsikatā veditabbā. Dhātūnaṃ ussadaniyamo yadi pamāṇato, so natthi, atha sāmatthiyato, sopi ekaṃsiko na upalabbhatīti dassento āha ‘‘yathāvutteneva nayena ussadaniyamo nāma natthī’’ti. Tattha yathāvuttenevāti ‘‘dvinnaṃ pana dhātūna’’ntiādinā vuttappakāreneva. Dosaniyameti semhādidosādhikatāya rāgādicarito hotīti dosavasena cariyāniyame ‘‘semhādhiko rāgacarito’’ti vatvā puna ‘‘semhādhiko mohacarito’’ti, ‘‘vātādhiko mohacarito’’ti vatvā puna ‘‘vātādhiko rāgacarito’’ti ca vuttattā tampi dosavasena niyamavacanaṃ pubbāparaviruddhameva. Aparicchinnavacananti paricchedakārikāya paññāya na paricchinditvā vuttavacanaṃ, anupaparikkhitavacananti attho.
“它者”者，割断等行为多者，乃指地狱等初生者，在此教法中，非尽皆为恚痴所行。此为界分。即便如此，依前述因缘，须辨诸多方面在恚与痴之相中虽多而偏者。若以元素之增减规则自量，则无此规则；若论功能，则也未见单独一者。对此，释曰：“依前言方法，所谓元素增减规则不存在。”其中“依前言方法”者，专指以“双种元素”等言论之规定。所谓“增减者”即指由恚毒等烦恼强化，使色欲等行为增多之理。言“由恚盛而色欲行”者，如前亦云“由恚盛而痴盛”，及“由风盛而痴盛”，复云“由风盛而色欲盛”，此规定均与烦恼之规则言述相符未违。所谓“未分段言”，乃分节编纂者之智慧，未破断经文之言；“未审察言”，指义理未被深细审查解说。
Ussadakittaneti vipākakathāyaṃ gahitaussadakittane. Pubbahetuniyāmenāti purimabhave pavattalobhādihetuniyāmena. Niyāmoti ca tesaṃyeva lobhādīnaṃ paṭiniyato lubbhanādisabhāvo daṭṭhabbo. Lobho ussado etesanti lobhussadā, ussannalobhā, lobhādhikāti attho. Amohussadā cāti ettha ca-saddo sampiṇḍanattho. Tena ye ime lobhussadatādīnaṃ paccekaṃ vomissato ca cuddasa pabhedā icchitā, te anavasesato sampiṇḍeti yathāvuttesu chasveva tesaṃ antogadhattā. Phalabhūtā cettha lobhussadatādayo daṭṭhabbā.
所谓“增减说”，即与果报论说相关之增减法。所谓“前因规律”即指从过去世所现贪等因缘规律。所谓“规律”，乃应观察贪等之反作用及恶行不善等特性的状态。所谓“贪之增减”，是谓贪多寡、增减之义。所谓“不痴增减”，此处指词语合成义。由此，对于贪、恚、痴等单独不同之十三分类，若欲妄为分割而分别清析，是完全不可分割且合成增减之理。如前所云，现今诸贪恚痴之生起，果现已见。
Idāni taṃ nesaṃ lobhussadatādīnaṃ paccekaṃ vomissakatādiṃ vibhāgena dassetuṃ ‘‘yassa hī’’tiādi āraddhaṃ. Kammāyūhanakkhaṇeti kammakaraṇavelāyaṃ. Lobho balavāti lobho tajjāya paccayasāmaggiyā sāmatthiyato adhiko hoti. Alobho mandoti tappaṭipakkho alobho dubbalo. Kathaṃ panete lobhālobhā aññamaññaṃ ujuvipaccanīkabhūtā ekakkhaṇe pavattantīti? Na kho panetaṃ evaṃ daṭṭhabbaṃ ‘‘ekakkhaṇe pavattantī’’ti. Nikantikkhaṇaṃ pana āyūhanapakkhiyameva katvā evaṃ vuttaṃ. Eseva nayo sesesupi. Pariyādātunti abhibhavituṃ na sakkoti. Yo hi ‘‘evaṃsundaraṃ evaṃvipulaṃ evaṃmahagghañca na sakkā dātu’’ntiādinā amuttacāgatādivasena pavattāya cetanāya sampayutto alobho, so sammadeva lobhaṃ pariyādātuṃ na sakkoti. Dosamohānaṃ anuppattiyā, tādisapaccayalābhena ca adosāmohā balavanto. Tasmāti lobhādosāmohānaṃ balavabhāvato, alobhadosamohānañca dubbalabhāvatoti vuttameva kāraṇaṃ paccāmasati. Soti taṃsamaṅgīpuggalo. Tena kammenāti tena lobhādiupanissayavatā kusalakammunā. Sukhasīloti sakhilo. Tamevatthaṃ ‘‘akkodhano’’ti pariyāyena vadati.
现在依上述诸贪恚痴等单独之增减划分，欲以“依谁所由”等开端显现。所谓“业寿期”，即指业所促成之命数时节。所谓“贪力盛”，是指贪由取乐因缘所增合之状，因执而力强。所谓“无贪弱”，即反谓弱势之无贪。问：为何贪无贪彼此相对时，却能一瞬间生起相应反转？非应见为“一瞬时生起”之理。欲成已即时迄于业寿现象实证。此理论乃终结之法。所谓“周转”，谓无法控制住。若彼意谓“此如此广大庄严不可与予”，以不净等心起用意兼具贪，此人实不可尽周转贪。因无起恚痴，及受彼因缘力加持，非恚痴盛者。故贪恚痴力盛，无贪恚痴则弱，此理亦已为最初之因缘所证实。此者谓“因贪等生功德业，得安乐性”，即说“无忿者”为同义。
Purimanayenevāti pubbe vuttanayānusārena mandā alobhādosā lobhadose pariyādātuṃ na sakkonti, amoho pana balavā mohaṃ pariyādātuṃ sakkotīti evaṃ tattha tattha vāre yathārahaṃ atidesattho veditabbo. Duṭṭhoti kodhano. Dandhoti mandapañño. Sīlakoti sukhasīlo.
所谓“旧言之法”，即指从古言义而来。依旧有言明，弱者不能周转贪恚痴，唯有无明强者方能周转之，此处当确定其分别之理。所谓“恶”，即恚。所谓“断”，即愚痴。所谓“戒”，即无忿善行。
Ettha ca lobhavasena, dosamohalobhadosalobhamohadosamohalobhadosamohavasenāti tayo ekakā, tayo dukā, eko tikoti lobhādiussadavasena akusalapakkheyeva satta vārā, tathā kusalapakkhe alobhādiussadavasenāti cuddasa vārā labbhanti. Tattha alobhadosāmohā, alobhādosamohā, alobhadosamohā balavantoti āgatehi kusalapakkhe tatiyadutiyapaṭhamavārehi dosussadamohussadadosamohussadavārā gahitā eva honti, tathā akusalapakkhe lobhādosamohā, lobhadosāmohā, lobhādosāmohā balavantoti āgatehi tatiyadutiyapaṭhamavārehi adosussadaamohussadaadosāmohussadavārā gahitā evāti akusalakusalapakkhesu tayo tayo vāre antogadhe katvā aṭṭheva vārā dassitā. Ye pana ubhayesaṃ missatāvasena lobhālobhussadavārādayo apare ekūnapaññāsa vārā dassetabbā, te alabbhanato eva na dassitā. Na hi ekasmiṃ santāne antarena avatthantaraṃ ‘‘lobho ca balavā, alobho cā’’tiādi yujjatīti, paṭipakkhavasena vā hi etesaṃ balavadubbalabhāvo, sahajātadhammavasena vā. Tattha lobhassa tāva paṭipakkhavasena alobhena anadhibhūtatāya balavabhāvo, tathā dosamohānaṃ adosāmohehi. Alobhādīnaṃ pana lobhādiabhibhavanato, sabbesañca samānajātiyamabhibhuyya pavattivasena sahajātadhammato balavabhāvo. Tena vuttaṃ aṭṭhakathāyaṃ ‘‘lobho balavā alobho mando, adosāmohā balavanto dosamohā mandā’’ti. So ca nesaṃ mandabalavabhāvo purimūpanissayato tathā āsayassa paribhāvitatāya veditabbo.
此处谓由贪之势力，因贪恚痴、贪恚痴恚等三者各自存在，有三种苦乐。苦有三，乐有一。由贪之果报有七十四种，亦有善法之无贪等七十四种。故未来之善道中，以无贪恚痴合力为首，由愤恚痴、恚无愤痴、恚愤无痴、及愤恚痴等多重耗损，恶道中由贪恚痴三毒盛苦多之因缘产生。以善恶道之双方各聚三种数目，合计约七十八种。若观诸双互作用，诸贪无贪等礼数少量有余，当以未得见处显现。并非同一世代中存在彼此相反“贪盛无贪”等并存，乃以上相反之理对立。故实证有贪盛对应无贪弱，愤恚痴亦有强弱，此自然法性。贪之盛极对应无贪弱，恚痴亦然。此理已于注疏显明：“贪盛无贪弱，愤恚痴强弱亦复如是。”是以此三种强弱，依先因缘，亦应视为根本染习所转。
Yo luddhoti vuttoti yo ussadakittane ‘‘luddho’’ti vutto, ayaṃ idha cariyāvicāre ‘‘rāgacarito’’ti veditabbo. Duṭṭhadandhāti ‘‘duṭṭho, dandho’’ti ca vuttā yathākkamaṃ dosamohacaritā. Paññavāti sātisayaṃ sappañño. Yato saddhāvitakkesu vijjamānesupi buddhicaritoti vuccati. Alobhādosānaṃ balavabhāvo saddhūpanissayatāya vinā na hotīti āha ‘‘aluddhaaduṭṭhā pasannapakatitāya saddhācaritā’’ti.
所谓“luddho”疑惑说，即在增减法中谓为“由色欲行”。所谓“恶、断”，亦谓为“恶、断”之言，乃合于烦恼者之行为。所谓“慧”，即觉知精进。由信念生法判断中，谓为“佛陀行”。贪恚痴之强弱，若无信之依托，则无力显现。释曰：“无疑义者，彼人因信念清净善行故所行。”
Ayañca nayo sādhāraṇato vuttoti nibbattitapubbahetuniyāmavaseneva buddhicaritādikepi dassetuṃ ‘‘yathā vā’’tiādi vuttaṃ. Tattha amohaparivārenāti amohaparikkhittena, upanissayato sampayogato ca paññāya abhisaṅkhatenāti attho. Sesapadattayepi eseva nayo. Lobhādinā vomissaparivārenāti ettha lobhamohādinā aññamaññaaviruddhavomissaparivārenāti attho. Avirodho ca yugaggāhavasena appavattiyā veditabbo. Tathā hi saddhānusāridhammānusārigottāni aññamaññampi bhinnasabhāvāneva. Ekaṃsena ca missakacariyāpi sampaṭicchitabbā pubbahetuniyāmena cariyāsiddhito. Tathā ceva ussadakittanaṃ pavattaṃ yathārahaṃ lobhālobhādīnaṃ vipākassa paccayabhāvato. Tenāha paṭisambhidāmagge (paṭi. ma. 1.232) –
这一规范亦普遍被称作『因缘律』，与先前有关因果律的说法类似，用以说明“如是、如次”等表述。此处『无明的覆蔽』，意指被无明包围、由前缘而紧密相连并具足智慧所涵盖之义。余下条款也依此规范行。『贪等之覆蔽』，是指贪、痴等互相抵触而形成的覆蔽之意。所谓不违背，即应视为同时存在且并行不悖。确实如是，信仰之心、顺法之质群，彼此虽异而本质皆有差别。即便是单一错误行为，也应依先前因缘的制约，圆满完成行为之理。由此亦产生了互相责难的争论，缘于贪欲等诸恶之果报相续依他之故。所以，《分辨道论》云：
‘‘Gatisampattiyā ñāṇasampayutte katamesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti? Kusalakammassa javanakkhaṇe tayo hetū kusalā tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti, tena vuccati kusalamūlapaccayāpi saṅkhārā. Nikantikkhaṇe dve hetū akusalā tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti, tena vuccati akusalamūlapaccayāpi saṅkhārā. Paṭisandhikkhaṇe tayo hetū abyākatā tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti, tena vuccati nāmarūpapaccayāpi viññāṇaṃ, viññāṇapaccayāpi nāmarūpa’’nti –
『在业果成熟时，具足智慧者，何因缘制成八种存在？善业在流转之瞬间，有三因缘与先出生意念共生，此称为善果根本因缘及行。于断续之际，有二因缘不善，亦与先出生意念共生，此称不善根本因缘及行。转续时，有三因缘不明，亦与先出生意念共存，称为名色因缘及识随名色因缘生。』
Ādi . Pubbahetuniyāmena ca yathā tihetukassa paññāveyyattiyaṃ, na tathā duhetukassa. Yathā ca duhetukassa itikattabbatā nepakkaṃ, na tathā ahetukassa. Evaṃ lobhussadādayo puggalā rāgacaritādayo hontīti niṭṭhamettha gantabbanti. Yathāvuttamatthaṃ nigamavasena dassetuṃ ‘‘evaṃ lobhādīsū’’tiādi vuttaṃ.
开端，依先因律，如三因缘中智慧的分别，非如此于双因，若双因恒常一致，则无无因。故此，若无因则无效。由此知贪欲常随者、嗔恚行者皆如是。至此已足，依总说明证据，以『如是于贪欲等』为题，称之。
§45
45.Tatrāti tasmiṃ pucchāvacane. Nayoti jānananayo. Puggalādhiṭṭhānena vuttopi attho dhammamukheneva paññāyatīti dhammādhiṭṭhānenāha ‘‘cariyāyo vibhāvaye’’ti. Pakatigamanenāti akittimena sabhāvagamanena. Cāturiyenāti cāturabhāvena siṅgārena. Ukkuṭikanti asamphuṭṭhamajjhaṃ. Khaṇanto viyāti bhūmiṃ khaṇanto viya. Anukaḍḍhitanti pādanikkhepasamaye kaḍḍhanto viya pādaṃ nikkhipati. Tenassa padaṃ anukaḍḍhitaṃ pacchato añchitaṃ hoti. Paribyākulāyāti parito āluḷitāya. Chambhito viyāti vitthāyanto viya. Bhīto viyāti keci. Sahasānupīḷitanti aggapādena, paṇhiyā ca sahasāva sannirujjhitaṃ. Vivaṭṭacchadassāti vinivaṭṭacchadanassa pahīnakilesassa. Idamīdisaṃ padanti bhagavato padaṃ disvā vadati.
45.此处问答中，『规范』即认知性规范。虽由个人立场论述，意即该法自性明了，故以『法的立场』言之。谓行者应分别行为。『促进彼此相往返』者，意指不明显而由本质相互往返。四法者，指四相依的现象。『隆起』意含未显露之中间态。『挖掘』如掘地之动作。『下踏』时如足落地。其后足迹随之深陷。『四周纷乱』谓周围纷扰。『扩展』如展开。『畏惧』谓部分害怕。『强压』指以大足猛力踏下，足忽然停止。『揭除覆盖』即消除障碍。此等词汇见世尊脚步，述之。
Pāsādikanti pasādāvahaṃ. Madhurākāranti iṭṭhākāraṃ. Thaddhākāranti thambhitākāraṃ. Ataramānoti nataramāno, saṇikanti attho. Samodhāyāti sammadeva odhāya avikkhipitvā. Nipajjitvāti kāyapasāraṇalakkhaṇāya nipajjāya seyyāya nipajjitvā sayati niddāyati. Pakkhittakāyoti avakkhittakāyo avaso viya sahasā patitakāyo. Dussaṇṭhānanti virūpasannivesaṃ. Vikkhittakāyoti ito cito ca khittaaṅgapaccaṅgo.
『称赞的』意谓令人欢喜。『甘美的形状』指令人喜好的样貌。『僵硬的形状』指板滞形态。『不宜意』谓不合适，『损伤』即伤害。『正确引导』意谓正确、无偏。『卧息』是指身体伸展、卧床之状态。『倒置身躯』 如不正常侧卧般突然倒下。『不良寓所』即丑陋难忍之处。『分散的身体』指肢体分离、散乱。
Samparivattakanti samparivattitvā. Āloḷayamāno vālikākacavarāni ākulayanto.
『回旋』意谓旋转。『挥舞』如藤蔓摇晃或扰乱衣物，形容搅动纷扰。
Nipuṇamadhurasamasakkaccakārīti sukosallaṃ sundaraṃ avisamaṃ sābhisaṅkhārañca karaṇasīlo. Gāḷhathaddhavisamakārīti thiraṃ asithilaṃ visamañca karaṇasīlo. Aparicchinnaṃ apariniṭṭhitaṃ.
善巧、温柔、技艺纯熟者谓之善巧。美好、均匀、不偏斜、精细加工、具备行为善德者。坚硬沉重、粗糙不均、松散且偏斜者，谓之行为粗劣。无损坏，无毁灭之意。
Mukhapūrakanti mukhassa pūraṇaṃ mahantaṃ. Arasapaṭisaṃvedīti narasapaṭisaṃvedī. Bhājane chaḍḍentoti bhojanabhājane sitthāni chaḍḍento. Mukhaṃ makkhentoti bahimukhaṃ makkhento.
面部充满膨胀，是面部饱满广大。对人善感即是善于感受他人之心。放弃食物者，谓于食事时弃绝。涂抹面部者，谓擦抹外表。
Kilantarūpoviyāti tassa asahanena khedappatto viya. Aññāṇupekkhāyāti aññāṇabhūtāya upekkhāya. Aññāṇasaṅkhātāya upekkhāyāti keci.
其形象沉闷，似因难忍而生厌烦。对他人持无分别之平等心，即诸种无分别之平等心。由无分别所生之无分别平等，有时存在。
Māyādīsu santadosapaṭicchadanalakkhaṇā māyā. Asantaguṇapakāsanalakkhaṇaṃ sāṭheyyaṃ. Unnatilakkhaṇo māno. Asantaguṇasambhāvanāmukhena paṭiggahaṇe amattaññutālakkhaṇā pāpicchatā. Santaguṇasambhāvanāmukhena paṭiggahaṇe amattaññutālakkhaṇā mahicchatā. Sakalābhena asantussanalakkhaṇā asantuṭṭhitā. Vijjhanaṭṭhena siṅgaṃ, siṅgāratānāgarikabhāvasaṅkhātaṃ kilesasiṅgaṃ. Attano sarīrassa, cīvarādiparikkhārassa ca maṇḍanavasena pavattaṃ loluppaṃ cāpalyaṃ. Evamādayoti ettha ādi-saddena ahirikānottappamadappamādādayo saṅgayhanti.
魔等所具伪装遮蔽之特征称为魔。非善法不显著之特征即为伪饰。傲慢是高尚之特征。由非善性质起因所握取，带有无度无节制之特征乃邪欲心。由善性质起因所握取，具无度无节制之特征为大欲心。无有一物时，存在不满足之特征即不满足心。由无明智所生之情欲，乃欲染污的尘垢，为烦恼之尘垢。对自身身体及衣服装饰怀有喜好，生起嗔恨与不稳乱心。诸如此类起始之词义，代表无耻、不怕羞、无惭愧及散乱等恶业之聚合。
Parāparādhassa upanayhanalakkhaṇo upanāho. Paresaṃ guṇamakkhaṇalakkhaṇo makkho. Parassa guṇe ḍaṃsitvā apanento viya yugaggāhalakkhaṇo paḷāso. Parasampattiusūyanalakkhaṇā issā. Attasampattinigūhanalakkhaṇaṃ macchariyaṃ. Idha ādi-saddena dovacassatāpāpamittatādīnaṃ saṅgaho daṭṭhabbo.
阻碍他人过失之特征称为阻止。毁损他人之优点为毁谤。彼人之优点被破坏而破坏时，即为争夺特征。对他人所得生嗤妒，谓之嫉妒。自家所获则隐匿不露，谓作贪图。此处用起始词，应用以观察二舌、谤毁、恶友等过恶之聚合。
Anussāhanaṃ thinaṃ. Asattivighāto middhaṃ. Cetaso avūpasamo uddhaccaṃ. Vippaṭisāro kukkuccaṃ. Saṃsayo vicikicchā. Ayoniso daḷhaggāho ādhānaggāhitā. Yathāgahitassa micchāgāhassa dubbiveṭhiyatā duppaṭinissaggiyatā. Idha ādi-saddena muṭṭhasaccaasampajaññādīnaṃ saṅgaho daṭṭhabbo.
劝谕反复称为劝导。无善法的内障，称为懈怠。心意稍微静止者，谓兴奋。反作用是愁苦。疑惑即为怀疑。非理智的、顽固的、难以打破的执着，称为执著。依此执著，包括错误执著的坚固、难以放弃。此处以起始词，宜观察蒙蔽真理及明智之聚合。
Muttacāgatāti vissaṭṭhacāgatā nissaṅgapariccāgo. Yathā māyādayo, tathā pavattā akusalakkhandhā, yathā ariyānaṃ dassanakāmatādayo, tathā pavattā kusalakkhandhā veditabbā.
「超脱离欲望者」即断绝欲求者，乃放弃一切牵挂。譬如幻术等无常变化、恶爱蕴生之法，如圣者示现之知见欲望，即为善业蕴，应当了知。
Pasādanīyaṭṭhānaṃ nāma vatthuttayaṃ. Saṃvejanīyaṭṭhānāni jātiādīni. Kusalānuyogeti kusaladhammabhāvanāyaṃ. ‘‘Evañca evañca karissāmī’’ti kiccānaṃ rattibhāge parivitakkanaṃ rattiṃ dhūmāyanā. Tathāvitakkitānaṃ tesaṃ divasabhāge anuṭṭhānaṃ divā pajjalanā. Hurāhuraṃ dhāvanāti ito cito ca tattha tattha ārammaṇe cittavosaggo. Tenevāha ‘‘idaṃ pure cittamacāri cārikaṃ, yenicchakaṃ yatthakāmaṃ yathāsukha’’nti (dha. pa. 326), ‘‘cittamassa vidhāvatī’’ti (saṃ. ni. 1.55) ca.
『令人安心之所在』谓物质法之二种。『感召之所』为生起等诸法。善业之修习则是依止善法。心夜间思惟“我将如是如是行”，则为打熏习夜间相关业。白昼则如火净化，灭除恶念。迅速而往返速疾，心念安住彼境界。故有云“此为昔日心行所行之业，随其所欲所乐”及“如法作用之心”之说。
Dhammappavattidassanādi ca pāḷiyaṃ, aṭṭhakathāyañca anāgatamevāti na sakkā vattunti ‘‘sabbākārenā’’ti vuttaṃ. Kiñci kiñci āgatampi atthevāti hi adhippāyo. ‘‘Na sārato paccetabba’’nti vatvā tattha kāraṇaṃ dassento ‘‘rāgacaritassa hī’’tiādimāha. Appamādavihārinoti tattha vinidhāya bhāvaṃ paṭipajjanena appamādakārino. Bhinnalakkhaṇā iriyāpathādayoti cāturiyena acāturiyena saṇikaṃ, sahasā ca gamanādayo. Na upapajjantīti na yujjanti. Pucchitvā jānitabbanti dhammappavattiādiṃ pucchitvā jānitabbaṃ.
关于法之起灭显现等，巴利文本与注疏均云未来不可生，不能回转诸相。虽未来亦有法发生，然“不可自我转变”，解释称缘觉失明故。精进持行者，犹如在修持勤勉境界。肢体诸行分明，四威仪中及非四威仪中，忽疾行动。未生时绝无发生、斗争。须问须知法之起灭等故。
§46
46.Sappāyaṃ hitaṃ, kilesavighātīti attho. Adhotavedikanti aparisuddhaparikkhepavedikaṃ. Bhūmaṭṭhakanti bhūmitaleyeva uṭṭhāpitaṃ uparimatalarahitaṃ. Ekato onatassa pabbatapādassa heṭṭhābhāgo akatabhittibhūmiparikammo akatapabbhāro. Jatukābharitanti adhomukhāhi olambamānamukhāhi khuddakavaggulīhi paripuṇṇaṃ. Oluggavilugganti chinnabhinnaṃ. Ujjaṅgalaṃ lūkhadhūsaraṃ chāyūdakarahitaṃ. Sīhabyagghādibhayena sāsaṅkaṃ. Durūpanti virūpaṃ. Dubbaṇṇanti asundaravaṇṇaṃ, dussaṇṭhānaṃ vā. Jālākārena katapūvaṃ jālapūvaṃ. Sāṇi viya kharasamphassanti sāṇiphalako viya dukkhasamphassaṃ. Bhārikabhāvena, antarantarā tunnakaraṇena ca kicchapariharaṇaṃ. Āṇigaṇṭhikāhatoti āṇinā, gaṇṭhiyā ca hatasobho. Idaṃ rāgacaritassa sappāyaṃ, evamassa kilesasamudācāro na hotīti adhippāyo. Eseva nayo sesesupi.
第四十六 纯净齐备，谓为根除烦恼之境。下台基即不净侵染之地。地面部分则无上层土壤。单侧山脚之下方区域，无盖障之平地，无山石阻碍。坚硬岌岌之岩石，向下及向前突起为小丘群。破碎瓦砾如磨碎裂片。贫瘠瘦弱，色垢暗无光泽。狮虎等猛兽出没而畏惧。形态丑恶，色泽不美而难见。由蜘蛛网等组成之古旧网。触之如砂砾坚硬，又如刺果般痛苦。以重压方式，间或击打，迫使痛苦。结节多，结节处肿起显著。此为烦恼行为之基底。若无此烦恼基础，即无烦恼之行为。此理亦适用于余种。
Disāmukhanti disābhimukhaṃ, abbhokāsābhimukhanti adhippāyo. Mahākasiṇanti mahantaṃ kasiṇamaṇḍalaṃ. Sesaṃ senāsanādīsu yaṃ vattabbaṃ mohacaritassa, taṃ dosacaritassa vuttasadisameva.
方向面朝谓面向方位，向下空处亦同。大遍净板即广大净相圆盘。其余有关场所如军营等，所说之惑业亦适用于瞋恚等不善业。
Vitakkavidhāvanasseva paccayo hoti yathā taṃ āyasmato meghiyattherassa. Darīmukheti pabbatavivare. Parittanti suppasarāvamattaṃ.
念在思法诸相起灭，犹如此为条件，譬如长老梅吉扬尊者。岩谷即山谷凹陷处。底部为香薰气氛浓厚之所。
Pabhedaparicchedato nidānaparicchedato vibhāvanaparicchedato sappāyaparicchedatoti paccekaṃ pariccheda-saddo yojetabbo. Vibhāvanāti ‘‘ayaṃ rāgacarito’’tiādinā jānanavibhāvanā. Ekaccakasiṇānussatiṭṭhānamattassa pasaṅgena kathitattā vuttaṃ ‘‘na ca tāva cariyānukūlaṃ kammaṭṭhānaṃ sabbākārena āvikata’’nti.
分段者，谓依据断别章、缘起章、分别章及并合章，应当分别使用『断别』一词。所谓分别，即知道『此为贪爱之行』等，由此生起的分别。又因仅以某一光明法为修习根本而说，故谓『并非所有行为相都合于此修习根本』。
Cattālīsakammaṭṭhānavaṇṇanā四十业处的解说
§47
47.Saṅkhātaniddesatoti saṅkhātānaṃ ‘‘cattālīsāyā’’ti saṅkhyāvasena gahitānaṃ uddiṭṭhānaṃ niddesato. ‘‘Ettha ettakāni upacārajjhānāvahāni, ettakāni appanājjhānāvahānī’’ti upacārappanāvahato. ‘‘Ettakāni ekajjhānikāni, ettakāni dukatikajjhānikāni, ettakāni sakalajjhānikānī’’ti jhānappabhedato. ‘‘Etesu aṅgasamatikkamo, etesu ārammaṇasamatikkamo’’ti evaṃ samatikkamato. ‘‘Ettakānettha vaḍḍhetabbāni, ettakāni na vaḍḍhetabbānī’’ti vaḍḍhanāvaḍḍhanato. Ārammaṇatoti sabhāvadhammanimittanavattabbavasena, calitācalitavasena ca ārammaṇavibhāgato. Bhūmitoti kāmāvacarādibhūmivibhāgato. Gahaṇatoti diṭṭhādivasena gahaṇavibhāgato. Paccayatoti āruppādīnaṃ yathārahaṃ paccayabhāvato. Cariyānukūlatoti rāgacariyādīnaṃ anukūlabhāvato.
所谓约数所说，即指四十有四种被数目标志而界定的所示现象。所谓“四十四”，是被数列出的显示事物。说有这是修习近止定相应之数，这是止近禅与正入禅的数量划分。又计曰：有单一禅、双重禅及合禅的不同。所谓过渡，是指诸部分相续，诸所缘相续。所谓增加者，不增加者，是指增长与不增长的分别。所谓所缘，即依自然因缘，一切可动者与不可动者所分。所谓境地，即由欲界及诸地界分类。所谓成所执，即以如见等分别成执。所谓条件，即缘起中诸因缘之适时状况。所谓合于行为根本，即指合于贪爱等行为根本的相应。
Kammaṭṭhānānīti ārammaṇabhāvena yogakammassa pavattiṭṭhānāni. Catukkajjhānikāti catubbidharūpāvacarajjhānavanto, tesaṃ ārammaṇabhūtāti attho. Catukkanayavasena cetaṃ vuttaṃ. Tikacatukkajjhānikesūti tikajjhānikesu purimesu brahmavihāresu, catukkajjhānikesu ānāpānakasiṇesu. Sesesūti vuttāvasesesu ekavīsatiyā kammaṭṭhānesu.
所谓修习根本者，是指以所缘相为基础，修习有所得禅的诸业的着力基础。所谓四种禅，是指具备四种分别形态的非色界禅，即所谓四种形态。言其本质，谓是眼界入息等相续之所缘。所谓三、四种禅者，是指修于前三禅及四种入息光明定。所谓‘诸余’，即言在所说余二十一种修习根本中所属。
Dibbacakkhunā diṭṭhahadayarūpassa sattassa cittaṃ ādikammiko cetopariyañāṇena paricchindituṃ sakkoti, na itarassāti kasiṇapharaṇaṃ cetopariyañāṇassa paccayo hoti. Tena vuttaṃ ‘‘parasattānañca cetasā cittamaññātuṃ samattho hotī’’ti. Okāsena paricchinnattāti attano ṭhitokāsena paricchinnattā. Tathā uggahakosallassa sampāditattā paricchinnākāreneva tāni upatiṭṭhanti, tasmā na tattha vaḍḍhanāti adhippāyo. Sace pana koci vaḍḍheyya, na tena koci guṇoti dassento āha ‘‘ānisaṃsābhāvā cā’’ti. ‘‘Tesu panā’’tiādinā tameva ānisaṃsābhāvaṃ vivarati. Yasmā vaḍḍhitesu kuṇaparāsiyeva vaḍḍhati, avaḍḍhitepi kāmarāgavikkhambhanā hotiyeva, tasmā ānisaṃsābhāvo. Vibhūtāti vipulārammaṇatāya supākaṭā, vaḍḍhitanimittatāya appamāṇārammaṇabhāvena paribyattāti attho.
以天眼能见心及其所缘形态为起始，心作主要业，能透彻系统分辨其他心不如是。故言他心得持守法不赖此心。以自身恒存之所在谓之断处。以攀缘巧妙成就者得以建立，故无增长之说。若有人增长，非功德表现，故云‘无因缘。’谓于增长者中，微小如灰尘一般增长，增长时亦起阻断贪欲之事务，于是无因缘。所谓增长者，即指由丰富所缘产生广大明朗且如增长因缘无限的广阔所缘影像。
Kevalanti sakalaṃ anavasesaṃ. ‘‘Pathaviṃ ima’’nti vacanaṃ upaṭṭhānākārena vuttaṃ, na nimittassa vaḍḍhanenāti adhippāyo. Lābhittāti sātisayaṃ lābhitāya, ukkaṃsagatavasibhāvatoti attho. Thero hi paramāya vasipattiyā assamaṇḍale assaṃ sārento viya yattha tattha nisinnopi ṭhitopi taṃ jhānaṃ samāpajjateva. Tenassa samantato nimittaṃ vaḍḍhitaṃ viya upaṭṭhāsi. Tena vuttaṃ ‘‘sabbadisāsū’’tiādi.
所谓全者，即一切无遗。谓以地界为依托说此，不是因缘增长而生之言。所谓所得者，是指常得之若干所得，谓此称谓为成就境界。长老于禅定住于无上清静大梵天，犹如安坐处处能入禅，彼如由于四方已扩增所缘之故，有言‘此为全时所缘’等。
Vuttāti dhammasaṅgahe vuttā. Mahanteti vipule. Ninnathalādivasena hi ekadese aṭṭhatvā samantato gahaṇavasena sakalasarīre nimittaṃ gaṇhantassa taṃ mahantaṃ hoti. Mahante vā sarīre. Appaketi sarīrassa ekadese nimittaṃ gaṇhātīti yojanā. Appake vā khuddake dārakasarīre. Etanti asubhanimittaṃ. Ādīnavanti ‘‘asubharāsi eva vaḍḍhati, na ca koci ānisaṃso’’ti vuttaṃ ādīnavaṃ.
所谓‘所说者’，即经中合集所言。所谓广大者，是谓于某一处以相续聚合，以涵盖全身所缘，故谓广大。所谓小者，谓身材小处所缘。所谓不净相，是指以身为所缘的丑陋所现象。所谓危险，是言‘不净增益，不存所谓因缘’的危险境界。
Sesānipi na vaḍḍhetabbānīti saṅkhepato vuttamatthaṃ upapattito vivarituṃ ‘‘kasmā’’tiādi vuttaṃ. Picupiṇḍādivasena upaṭṭhahantampi nimittaṃ vātasaṅghātasannissayanti katvā vuttaṃ ‘‘vātarāsiyeva vaḍḍhatī’’ti. Okāsena paricchinnanti nāsikaggamukhanimittādiokāsena saparicchedaṃ. Vāyokasiṇavaḍḍhane viya na ettha koci guṇo, kevalaṃ vātavaḍḍhanamevāti āha ‘‘sādīnavattā’’ti. Tesanti brahmavihārānaṃ. Nimittanti ārammaṇaṃ. Na ca tena attho atthīti tena sattarāsivaḍḍhanena pathavīkasiṇādivaḍḍhane viya kiñci payojanaṃ natthi. Pariggahavasenāti apariggahitassa bhāvanāvisayassa pariggahavasena, na nimittavaḍḍhanavasena. Tenāha ‘‘ekāvāsadviāvāsādinā’’tiādi. Etthāti brahmavihārabhāvanāyaṃ. Yadayanti yaṃ paṭibhāganimittaṃ ayaṃ yogī. Sīmāsambhedeneva hettha upacārajjhānuppatti, na nimittuppattiyā. Yadi evaṃ kathaṃ parittādiārammaṇatā jhānassāti āha ‘‘parittaappamāṇārammaṇatāpettha pariggahavasenā’’ti, katipaye satte pariggahetvā pavattā mettādayo parittārammaṇā, bahuke appamāṇārammaṇāti attho. Ākāsaṃ kasiṇugghāṭimattā na vaḍḍhetabbanti yojanā. Vakkhati vā yaṃ tena sambandhitabbaṃ. Parikappajameva ārammaṇaṃ vaḍḍhetuṃ sakkā, na itaranti āha ‘‘na hi sakkā sabhāvadhammaṃvaḍḍhetu’’nti . Āruppānaṃ parittaappamāṇārammaṇatā parittakasiṇugghāṭimākāse, vipulakasiṇugghāṭimākāse ca pavattiyā veditabbā. Sesāni buddhānussatiādīni dasa kammaṭṭhānāni. Animittattāti paṭibhāganimittābhāvā.
余下部分亦不应增长，此旨简略言出，为阐明何以如此，始说“为何”之因。即便是如施食等事作为缘起承持，亦依风集作用得成，于是称曰“正如风堆般增加”。身体部位亦因割缺乃至鼻端口等缘，由割缺缘合而成。此中无任何品质如风空增长，仅纯风增故称为“共相本质”。所说“它此”乃指诸梵行。缘指着手修持对象非该本质，无因缘之增长，犹如地气界乃至色界催生阴无利益可言。所谓攀缘之意指非执持或缘起增长，而为执持所缘对象之观。故云“由一室或二室等”者，指梵行修持法。若有分界差别，非因缘产生禅的起，乃因境界差别所成。若真如此，焉有界如护持般執取境界禅，云“由护持无量境界禅”者，此意谓诸界之护持缠持。护持不乃因缘增，故云“一室二室”等者意指梵行修持。此处指该禅修者观境对境界为所缘。一切上界为空中气界刺趣，不能增加，乃以距离计算。语说当用所缘方可增长，非他法也，故曰“非能增长如集会之法”。无色界之无量护持界中，有外围护境及广大界境。佛陀念诵等念处共十法。所谓无因缘者，指非属缘起护持境界。
Paṭibhāganimittārammaṇānīti paṭibhāganimittabhūtāni ārammaṇāni. Sesāni aṭṭhārasa. Sesāni chāti cattāro brahmavihārā, ākāsānañcāyatanaṃ, ākiñcaññāyatananti imāni sesāni cha. Vissandamānapubbatāya vipubbakaṃ. Paggharamānalohitatāya lohitakaṃ. Kimīnaṃ pacalanena puḷuvakaṃ, calitārammaṇaṃ vuttaṃ. Vātapānavivarādīhi antopaviṭṭhassa sūriyālokādikassa calanākāro paññāyatīti obhāsamaṇḍalārammaṇampi calitārammaṇaṃ vuttaṃ. Pubbabhāgeti paṭibhāganimittappavattiyā pubbabhāge. Sannisinnamevāti santaṃ niccalameva.
所谓分段因缘观，指具有阶段因缘之缘境。其余共十八。其余有十六，其中六为四梵行、空无边处、识无所有处，即此六种余境。由于先现现前遥在，称为先现之因缘。由热红如火色，称热赤之因缘。由微微摇动，谓摇动之缘。因风气呼吸阻碍等，与日光动摇形态，故称示现环缘境摇动。所谓先现，指因缘发生于前。宁息止静者也。
Devesūti kāmāvacaradevesu, tattha asubhānaṃ paṭikūlassa ca āhārassa abhāvato. Assāsapassāsānaṃ brahmaloke abhāvato ‘‘ānāpānassati cā’’ti vuttaṃ.
所谓天者指欲界天，因缘无不善及相违缘得食物。天人无呼吸进出，故云“由入出息念”等经典所说。
Diṭṭhenāti diṭṭhena vatthunā kāraṇabhūtena. Gahetabbānīti uggahetabbāni, uppādetabbauggahanimittānīti attho. Tenāha ‘‘pubbabhāge’’tiādi. Tassāti kāyagatāsatiyā. Ucchusassādīnaṃ pattesu pacalamānavaṇṇaggahaṇamukhena vā tassa gahetabbattā vuttaṃ ‘‘vāyokasiṇaṃ diṭṭhaphuṭṭhenā’’ti. Na ādikammikena gahetabbānīti ādikammikena na gahetabbāni, bhāvanārambhavasena na paṭṭhapetabbāni, heṭṭhime tayo brahmavihāre, kasiṇesu rūpāvacaracatutthajjhānañca anadhigantvā sampādetuṃ asakkuṇeyyattā.
所见者谓具显著与成为因缘者。应取者谓当取之因缘，应起当取缘意。故有“先现”云者。此即身行念。于乌鸦等飞鸟羽毛变色取之，故言“以风磨块明显可见”等。不可依初级匠人，非方于初处修习，故不可强作取得。由于后有三种梵行、色无色境第四禅未得，不能成就。
Imesu pana kammaṭṭhānesūti ettha kammaṭṭhānaggahaṇena yathārahaṃ ārammaṇānaṃ, jhānānañca gahaṇaṃ veditabbaṃ. Sukhavihārassāti diṭṭhadhammasukhavihārassa.
此等修习处中，当正确观察悉取缘境及禅果。所谓安乐行，即指见法安乐修行处。
‘‘Ekādasa kammaṭṭhānāni anukūlānī’’ti ujuvipaccanīkavasena cetaṃ vuttaṃ. Evaṃ sesesupi. Vakkhati hi ‘‘sabbañceta’’ntiādi. Anukūlāni rāgavikkhambhanassa upāyabhāvato. Aṭṭha anukūlānīti yojanā. Evaṃ sesesu. Ekanti idaṃ anussatiapekkhaṃ anussatīsu ekanti, na mohacaritavitakkacaritāpekkhaṃ tesaṃ aññassāpi anukūlassa alabbhanato . ‘‘Saddhācaritassapurimā cha anussatiyo’’ti idaṃ atisappāyavasena vuttaṃ. Imasseva ujuvipaccanīkaṃ imassa atisappāyanti gahetabbassa visesassa abhāvato sabbacaritānaṃ anukūlāni. Parittanti sarāvamattaṃ, appamāṇanti tato adhikapamāṇaṃ. Parittaṃ vā suppasarāvamattaṃ, appamāṇaṃ adhikapamāṇaṃ khalamaṇḍalādikasiṇabhāvena pariggahitaṃ.
“十一修习处俱为适宜”，此乃直圆舍利子般辩法说明。余亦同。谓“所有此”，意即皆此。所谓适宜，乃指断染之便利故。八项适宜指由八正勤之利。其他其余亦如是。“一”者指念念观对应，非迷惑恶意之观照故。前行信行亦为念念应修，是过度夸张说。且此正转证明为合应正因，“无此则全无适宜”。所谓“护持”指乃谓节制之义，“无限”等表其量度。所谓护持系以广博气脉等气界环绕体现，故合护持禅义。
Cattāro dhammāti cattāro manasikaraṇīyā dhammā. Uttarīti sīlasampadā, kalyāṇamittatā, sappāyadhammassavanaṃ, vīriyaṃ; paññāti imesu pañcasu dhammesu patiṭṭhānato upari. Asubhāti asubhabhāvanā ekādasasu asubhakammaṭṭhānesu bhāvanānuyogā. Mettāti anodhiso, odhiso vā pavattā mettābhāvanā. Ānāpānassatīti soḷasavatthukā ānāpānassatisamādhibhāvanā. Vitakkupacchedāyāti micchāvitakkānaṃ upacchindanatthāya. Aniccasaññāti ‘‘sabbe saṅkhārā aniccā’’ti (a. ni. 3.137; dha. pa. 277; mahāni. 27) evaṃ pavattā aniccānupassanā. Asmimānasamugghātāyāti ‘‘asmī’’ti uppajjanakassa navavidhassāpi mānassa samucchindanāya. Ettha hi ekasseva cattāro dhammā bhāvetabbā vuttā, na ekassa catucariyatāya. Tena viññāyati ‘‘sabbānipi kammaṭṭhānāni sabbākusalavikkhambhanāni sabbakusalaparibrūhanānī’’ti.
四法者，四种必当思惟的法门。所谓四者，即戒德圆满、善友结伴、善法听受、精进努力；智慧则立于这五法之上。所谓不善，即对十一种不善行为场所的观修。所谓慈，即无怨无恚之慈心修持。所谓入出息念，即由十六具体次第念呼吸的正念修持。所谓断念便除，指断除邪念令其消除。所谓无常观念，即以“诸行无常”为观法，依此观照。所谓自我破坏，即虽有新生之我，然亦应断灭此烦恼之我。此处一人仅应修持四法，非四者备修。由此可知，“诸种实践全部为善法基础，亦为善法增长基础”。
Ekasseva satta kammaṭṭhānāni vuttāni, na cāyasmā rāhulo sabbacaritoti adhippāyo. Vacanamatteti ‘‘asukakammaṭṭhānaṃ asukacaritassa anukūla’’nti evaṃ vuttavacanamatte. Adhippāyoti tathāvacanassa adhippāyo. So pana ‘‘sabbañceta’’ntiādinā vibhāvito eva.
此中为一人说有七个修习场所，并非长老难陀即诸法圆满之总称。所谓文字所说，即只依《非善行处不善行者之利》之文浅释。所谓总称，指照顾如此语句的总意。又因为文言说“尽此诸处”，故视为总括语。
§48
48. ‘‘Piyo garū’’tiādinā (a. ni. 7.37) vuttappakāraṃ kalyāṇamittaṃ. ‘‘Attano pattacīvaraṃ sayameva gahetvā’’tiādinā vuttanayena upasaṅkamitvā. Somanassameva uppajjati ‘‘evaṃ bahuparissayoyaṃ attabhāvo ṭhāneyeva mayā niyyātito’’ti. Tenāha ‘‘yathā hī’’tiādi.
第四十八条：“亲近敬重”等语是说善友。又以“自行执袈裟”等文说，即以修行者至其前来时亲近。由此生起欢喜：“此身状态虽多苦恼，但此地却由我而生。”故说“正如同……”。
Atajjanīyoti na tajjetabbo na niggahetabbo. Svāyaṃ atajjanīyabhāvo dovacassatāya vā siyā, ācariye aniviṭṭhapematāya vāti tadubhayaṃ dassetuṃ ‘‘dubbaco vā’’tiādi vuttaṃ. Yo hi ācariyena tajjiyamāno kopañca dosañca apaccayañca pātukaroti, yo vā ‘‘kimassa santike vāsenā’’ti pakkamati, ayaṃ duvidhopi atajjanīyo. Dhammenāti ovādānusāsanidhammena. Gūḷhaṃ ganthanti kammaṭṭhānaganthaṃ, saccapaṭiccasamuppādādisahitaṃ gambhīraṃ suññatāpaṭisaṃyuttañca.
不应生怨仇意、不应轻慢、不应拒绝。自己若存有不生怨意，或因对师不生憎恨，则此二者现起时呈现曰“难相处”等情。若对师生怨恨、嗔恨及憎恶，或语云“我为何处闻臭”等，称此人对师为双重不生怨意者。所谓法者，以教训戒律为内容。隐含之书卷名为“修习处书”，是因缘生灭因果深奥且与空无相应也。
Tumhākamatthāyāti vutteti ‘‘sataporise papāte patanena tumhākaṃ koci attho hotī’’ti kenaci vutte. Ghaṃsentoti ‘‘manussakakkena tumhākaṃ koci attho’’ti vutte ghaṃsento niravasesaṃ attabhāvaṃ khepetuṃ ussaheyyaṃ. ‘‘Mama assāsapassāsanirundhanena tumhākaṃ koci rogavūpasamādiko attho atthī’’ti kenaci vutte. Tīhipi bhikkhūhi ācariye bhattipavedanamukhena vīriyārambho eva pavedito.
“为尔等缘起”，意即“恶人陨灭时，尔等或处境有所为可得”。云“因人类中有尔等所在而言”，意即恶人应猛力摧毁一切我见。有人说我的呼吸阻断，因气息难顺，所以病害亦可除。三众比库向师祈求生活食供中，正以勤精进示敬。
§49
49. Aññattha pavattitvāpi cittaṃ āgamma yattha seti, so tassa āsayo ‘‘migāsayo’’ viya, āsayo eva ajjhāsayo. So duvidho vipanno, sampannoti. Tattha vipanno sassatādimicchābhinivesanissito. Sampanno duvidho vaṭṭanissito, vivaṭṭanissitoti. Tesu vivaṭṭanissito ajjhāsayo ‘‘sampannajjhāsayenā’’ti idhādhippeto. Idāni naṃ vibhāgena dassetuṃ ‘‘alobhādīnaṃ vasenā’’tiādi vuttaṃ. Tattha chahākārehīti alubbhanādīhi chahi ākārehi. Sampannajjhāsayenāti pubbabhāgiyānaṃ sīlasampadādīnaṃ sādhanavasena, lokuttarānaṃ upanissayabhāvena ca sampanno ajjhāsayo etassāti sampannajjhāsayo, tena. Alobhādayo hi anekadosavidhamanato, anekaguṇāvahato ca sattānaṃ bahukārā visesato yogino. Tathā hi alobhādayo maccheramalādīnaṃ paṭipakkhabhāvena pavattanti. Vuttaṃ hetaṃ (dha. sa. aṭṭha. 1 mūlarāsīvaṇṇanā) –
第四十九条：虽有别行，但心入显以何处净，称其所依为“寓所”，如同兽穴是兽所依处。其“所依”有二，分为断灭与存有。断灭即缘无常等邪见；存有即缘烦恼轮回之见。存有又分应归、与断灭相反。于此其中应归之所依称为“具足依”，即过去有所修戒德等善法、具足出离之缘故也称具足依。所谓不贪等六种行，都因无贪等六种相而成。具足依者尚且依赖众生诸多善恶习性，尤以修行者倍有功用。诸无贪等心因对贪瞋痴等相反而常住。文中述缘由详见《法句经注》初品释义。
‘‘Alobho maccheramalassa paṭipakkho, adoso dussīlyamalassa, amoho kusalesu dhammesu abhāvanāya. Alobho cettha dānahetu, adoso sīlahetu, amoho bhāvanāhetu. Tesu ca alobhena anadhikaṃ gaṇhāti luddhassa adhikaggahaṇato, adosena anūnaṃ duṭṭhassa ūnaggahaṇato, amohena aviparītaṃ mūḷhassa viparītaggahaṇato.
「不贪相对鱼鳞的恶，怨恨对不善品行的恶，无明对善法的不存在。不贪在此为布施的因，怨恨为戒律的因，无明为修习的因。以此三者中，不贪者因灭除贪欲而取无余，怨恨因减损恶而得无亏，无明则反转愚痴的相而得反极。」
‘‘Alobhena cettha vijjamānaṃ dosaṃ dosato dhārento dose pavattati, luddho hi dosaṃ paṭicchādeti. Adosena vijjamānaṃ guṇaṃ guṇato dhārento guṇe pavattati, duṭṭho hi guṇaṃ makkheti. Amohena yāthāvasabhāvaṃ yāthāvasabhāvato dhārento yāthāvasabhāve pavattati , mūḷho hi tacchaṃ ‘ataccha’nti, atacchañca ‘taccha’nti gaṇhāti. Alobhena ca piyavippayogadukkhaṃ na hoti luddhassa piyasabbhāvato, piyavippayogāsahanato ca, adosena appiyasampayogadukkhaṃ na hoti duṭṭhassa appiyasabbhāvato, appiyasampayogāsahanato ca, amohena icchitālābhadukkhaṃ na hoti, amūḷhassa hi ‘taṃ kutettha labbhā’ti evamādipaccavekkhaṇasabbhāvato.
「不贪者对于生起的忿恚，虽知道而能持守忿恚，忿恚却能生起；贪欲则遮掩忿恚。恨者对于现存的善法，虽能持守善法，善法却会灭失；恶者则践踏善法。无明者依其本性，即使能持守本性，本性亦转为其对立；愚者分别是/非，正确视为错误，错误视为正确而执着。因不贪，因与所爱分别痛苦不相合，贪欲者爱欲难舍，所以不生苦；因恨恶，与所恶痛苦不相合，恶者厌恶难和，所以不生苦；因无明，所求不得不生苦。愚者的分析则反过来，认『何处得此』，依因缘得苦而生。」
‘‘Alobhena cettha jātidukkhaṃ na hoti alobhassa taṇhāpaṭipakkhato, taṇhāmūlakattā ca jātidukkhassa, adosena jarādukkhaṃ na hoti tikkhadosassa khippaṃ jarāsambhavato, amohena maraṇadukkhaṃ na hoti, sammohamaraṇañhi dukkhaṃ, na ca taṃ amūḷhassa hoti. Alobhena ca gahaṭṭhānaṃ, amohena pabbajitānaṃ, adosena pana sabbesampi sukhasaṃvāsatā hoti.
「因不贪，生死之苦不生，因为不贪即渴爱相反；因渴爱之根生，故生死苦存。因恨，老死苦不生，因为恨速成且苦生老；因无明，死亡苦不生，昏沉迷乱之死苦生于无明，无明者则无此苦。因不贪者宅第安稳，因无明者出家者安稳，因恨者诸事皆安，幸福相俱生。」
‘‘Visesato cettha alobhena pettivisaye upapatti na hoti, yebhuyyena hi sattā taṇhāya pettivisayaṃ upapajjanti, taṇhāya ca paṭipakkho alobho. Adosena niraye upapatti na hoti, dosena hi caṇḍajātitāya dosasadisaṃ nirayaṃ upapajjanti, dosassa ca paṭipakkho adoso. Amohena tiracchānayoniyaṃ nibbatti na hoti, mohena hi niccasammūḷhaṃ tiracchānayoniṃ upapajjanti, mohapaṭipakkho ca amoho. Etesu ca alobho rāgavasena upagamanassa abhāvakaro, adoso dosavasena apagamanassa, amoho mohavasena amajjhattabhāvassa.
「特别地，此地因不贪故，不生人间五欲之缘。众生多由渴爱而生人间，渴爱的对治是不贪。因恨故，不生地狱，恨者生于恶道地狱；恨的对治是无恨。因无明故，不生三恶道，愚痴者生三恶道之中，愚痴的对治是无无明。于此三者，不贪断除渴爱之染，恨断除嗔恚之染，无明断除无明之弊。」
‘‘Tīhipi cetehi yathāpaṭipāṭiyā nekkhammasaññā abyāpādasaññā avihiṃsāsaññāti imā tisso, asubhasaññā appamāṇasaññā dhātusaññāti imā ca tisso saññāyo honti. Alobhena pana kāmasukhallikānuyogaantassa, adosena attakilamathānuyogaantassa parivajjanaṃ hoti, amohena majjhimāya paṭipattiyā paṭipajjanaṃ. Tathā alobhena abhijjhākāyaganthassa pabhedanaṃ hoti, adosena byāpādakāyaganthassa, amohena sesaganthadvayassa. Purimāni ca dve satipaṭṭhānāni purimānaṃ dvinnaṃ ānubhāvena, pacchimāni pacchimasseva ānubhāvena ijjhanti.
「这三者依行为，如出家应有出家观、无嗔恨观、无害观；非净观念、无限观念、界观念等，也以此三种观念显现。不贪者去随欲乐之所，恨者舍离自身烦恼之所，无明者修持中道。由此不贪断除贪欲之结，恨断除嗔恚之结，无明断除二结。过去两种念处因不同因缘而生，未来两种念处也因相对应的因缘而生。」
‘‘Alobho cettha ārogyassa paccayo hoti, aluddho hi lobhanīyampi asappāyaṃ na sevati, tena arogo hoti. Adoso yobbanassa, aduṭṭho hi valitapalitāvahena dosagginā aḍayhamāno dīgharattaṃ yuvā hoti. Amoho dīghāyukatāya, amūḷho hi hitāhitaṃ ñatvā ahitaṃ parivajjento, hitañca paṭisevamāno dīghāyuko hoti.
「不贪在此为健康之因，因不贪者不为贪食所困故健康长久。恨为青春之因，因恨激烈如烈火而寿长。无明为长寿因，因无明知利避害，止恶行，善行随顺而寿延。」
‘‘Alobho cettha bhogasampattiyā paccayo cāgena bhogapaṭilābhato, adoso mittasampattiyā mettāya mittānaṃ paṭilābhato, aparihānato ca, amoho attasampattiyā, amūḷho hi attano hitameva karonto attānaṃ sampādeti. Alobho ca dibbavihārassa paccayo hoti, adoso brahmavihārassa, amoho ariyavihārassa.
——“在此，非贪欲是由财物具足为缘，是由布施而获得财物；无瞋恚是由友伴具足为缘，是由慈爱而获得友伴，并且不轻慢；无愚痴是由自身具足为缘，确实以自身利益行事者成就自身。非贪欲亦是天界行的缘，无瞋恚是梵天行的缘，无愚痴是圣者行的缘。”
‘‘Alobhena cettha sakapakkhesu sattasaṅkhāresu nibbuto hoti tesaṃ vināsena abhisaṅgahetukassa dukkhassa abhāvā, adosena parapakkhesu, aduṭṭhassa hi verīsupi verisaññāya abhāvato, amohena udāsīnapakkhesu amūḷhassa sabbābhisaṅgatāya abhāvato.
——“在此，非贪欲于正向应侧七十种造作中熄灭，因其灭故，没有导致痛苦连接生起；无瞋恚于逆向应侧，因敌意心与恶意之断灭，没有敌对之见缘起；无愚痴于不坚不懈侧，因智慧无所蔽障，故无一切恶缘存在。”
‘‘Alobhena ca aniccadassanaṃ hoti, luddho hi upabhogāsāya aniccepi saṅkhāre aniccato na passati. Adosena dukkhadassanaṃ, adosajjhāsayo hi pariccattaāghātavatthupariggaho saṅkhāreyeva dukkhato passati. Amohena anattadassanaṃ, amūḷho hi yāthāvagahaṇakusalo apariṇāyakaṃ khandhapañcakaṃ apariṇāyakato bujjhati. Yathā ca etehi aniccadassanādīni, evaṃ etepi aniccadassanādīhi honti. Aniccadassanena hi alobho hoti, dukkhadassanena adoso, anattadassanena amoho. Ko hi nāma ‘aniccamida’nti sammā ñatvā tassatthāya pihaṃ uppādeyya, saṅkhāre vā ‘dukkha’nti jānanto aparampi accantatikhiṇaṃ kodhadukkhaṃ uppādeyya, attasuññatañca bujjhitvā puna sammohaṃ āpajjeyyā’’ti.
——“非贪欲能生无常之见，因其熄灭对享受的渴求，故见无常之造作；无瞋恚能生苦之见，以无瞋恚心为解脱痛苦的缘，故见于苦造作；无愚痴能生无我之见，因其通达正确且圆熟，能了知五蕴无我性，无所执着。正如由无常见等生起，此亦由无常见等而生。正由无常见，非贪欲生起；依苦见，无瞋恚生起；依无我见，无愚痴生起。谁能知‘无常，即是无常’，则其心中不复生起；知‘造作即是苦’，亦不复生极端之嗔恚苦。识得身心空性，则不再起瞋痴迷惑。”
Tena vuttaṃ ‘‘pubbabhāgiyānaṃ sīlasampadādīnaṃ sādhanavasena lokuttarānaṃ, upanissayabhāvena ca sampanno ajjhāsayo etassāti sampannajjhāsayo’’ti. Tenāha ‘‘evaṃ tissannaṃ bodhīnaṃ aññataraṃ pāpuṇātī’’ti.
——“因此说：‘已具足前行品性等如实资粮，能作超世根本，具足坚固慧解脱意志者，此心智堪称具足之心智。’如是说，‘如此之三世觉者将得另一种殊胜利益。’”
Idāni te ajjhāsaye pāḷiyāva vibhāvetuṃ ‘‘yathāhā’’tiādi vuttaṃ. Tattha chāti gaṇanaparicchedo. Ajjhāsayāti paricchinnadhammanidassanaṃ. Ubhayaṃ pana ekajjhaṃ katvā chabbidhā ajjhāsayāti attho. Bodhisattāti bujjhanakasattā, bodhiyā vā niyatabhāvena sattā laggā, adhimuttā tanninnā tappoṇāti attho. Bodhiparipākāya saṃvattantīti yathābhinīhāraṃ attanā pattabbabodhiyā paripācanāya bhavanti. Alobhajjhāsayāti alubbhanākārena pavattaajjhāsayā, ādito ‘‘kathaṃ nu kho mayaṃ sabbattha, sabbadā ca aluddhā eva hessāmā’’ti, majjhe ca alubbhanavaseneva, pacchā ca tasseva rocanavasena pavattaajjhāsayā. Lobhe dosadassāvinoti lubbhanalakkhaṇe lobhe sabbappakārena ādīnavadassāvino. Idaṃ tassa ajjhāsayassa ekadesato brūhanākāradassanaṃ. Lobhe hi ādīnavaṃ, alobhe ca ānisaṃsaṃ passantassa alobhajjhāsayo parivaḍḍhati, svāyaṃ tattha ādīnavānisaṃsadassanavidhi vibhāvitoyeva. Sesapadesupi iminā nayena attho veditabbo. Ayaṃ pana viseso – nekkhammanti idha pabbajjā. Paviveko tadaṅgaviveko, vikkhambhanaviveko, kāyaviveko, cittaviveko ca. Nissaraṇaṃ nibbānaṃ. Sabbabhavagatīsūti sabbesu bhavesu, sabbāsu ca gatīsu. Tadadhimuttatāyāti yadatthaṃ bhāvanānuyogo, yadatthā ca pabbajjā, tadadhimuttena. Tenevāha ‘‘samādhādhimuttenā’’tiādi.
——“现在于此心智中，为阐明巴利语‘如是乎’等，将分为六释。‘心智’谓截断法之显示。此二合为一，分为六种心智意涵。‘菩提萨多’谓觉悟之众生，‘菩提者’为已确定觉果之众生，意谓依觉果而生诸断除。‘不贪心智’即无贪爱所起之心智，初为‘我于一切常常无所贪’，中为‘无贪如光所照’，后为‘如是光之照射’心智。贪者因显现缺点与所好，为缺点所执着者。此为该心智的第一原因现象。因贪显现过患，故不贪心智随其果，若自觉有害过患及果报，则此心智渐增。于此处更令深解恶因缘果之理，余处亦用此引申。此特色者为出家之戒。寂静者指弃绝，寂静为心之分别离，身分别离，心分别离。解脱即涅槃，遍诸一切世间与诸趣亦如此。于此理修习者为超世断除。因此说‘定断除等’。”
§50
50.‘‘Kiṃ caritosī’’ti pucchito sace ‘‘na jānāmī’’ti vadeyya, ‘‘ke vā te dhammā bahulaṃ samudācarantī’’ti pucchitabbo. Kiṃ vāti kiṃ asubhaṃ vā anussatiṭṭhānaṃ vā aññaṃ vā. Kiṃ te manasi karoto phāsu hotīti cittassa ekaggabhāvena sukhaṃ hoti. Cittaṃ namatīti pakatiyāva abhirativasena namati. Evamādīhīti ādi-saddena iriyāpathādīnaṃ saṅgaho daṭṭhabbo. Tepi hi na sabbassa ekaṃsato byabhicārino eva. Tathā hi samudācāro pucchitabbo vutto. ‘‘Asukañca asukañca manasikāravidhiṃ katipayadivasaṃ anuyuñjāhī’’ti ca vattabbo.
——“问曰：‘行事为何？’若答‘不知’，还当问：‘尔所频行之法为何？’何法？或何不净可念处，或他法。尔思之，心念专注则悦。心因顺缘而欢喜。以此类推，应观察行路等根集合体。三法非能恒一，常见偏差。如此行为当问已述。‘偶尔应默念心事数日’亦应行。”
‘‘Pakatiyā uggahitakammaṭṭhānassā’’ti idaṃ yaṃ kammaṭṭhānaṃ gahetukāmo, tattha sajjhāyavasena vā manasikāravasena vā kataparicayaṃ sandhāya vuttaṃ. Ekaṃ dve nisajjānīti ekaṃ vā dve vā uṇhāsanāni. Sajjhāyaṃ kāretvā attano sammukhāva adhīyāpetvā dātabbaṃ, so ce aññattha gantukāmoti adhippāyo. Tenāha ‘‘santike vasantassā’’ti. Āgatāgatakkhaṇe kathetabbaṃ, pavattiṃ sutvāti adhippāyo.
所谓“通过预定的方法作为修习根本”，指的是欲取此修习根本者，或以观想的方式或以专注的心念方式，针对其所修持的对象，用明确的了解加以确定。所谓“一或二坐”，是指一座或二座火炉。以观想方式实施，将其置于自己面前进行观照、集中、供养，这称为“支付”。若想赴他处，便称为“念彼处可得”，就是说明“近侧而住”。入定起居之际应加修习，闻之即能生起，是谓法理。
Pathavīkasiṇanti pathavīkasiṇakammaṭṭhānaṃ. Katassāti katassa kasiṇassa. Taṃ taṃ ākāranti ācariyena kammaṭṭhāne vuccamāne padapadatthādhippāyaopammādikaṃ attano ñāṇassa paccupaṭṭhitaṃ taṃ taṃ ākāraṃ, yaṃ yaṃ nimittanti vuttaṃ. Upanibandhitvāti upanetvā nibaddhaṃ viya katvā, hadaye ṭhapetvā apamussantaṃ katvāti attho. Evaṃ suṭṭhu upaṭṭhitassatitāya nimittaṃ gahetvā tattha sampajānakāritāya sakkaccaṃ suṇantena. Tanti taṃ yathāvuttaṃ suggahitaṃ nissāya. Itarassāti tathā agaṇhantassa. Sabbākārenāti kassacipi pakārassa tattha asesitattā vuttaṃ.
所谓“地界光明”，即称为“地界光明修习根本”。“其所为者”，谓其所作根本法，即依修习法称为光明的各相。师所授根本修习法中，依次序介绍，为自己智慧所支撑的各个相，即已说明的各光明相。所谓“依附”，即如同牵引、束缚，将之安置于心处而不放逸的意义。如此，正确供养现存根本并摄持其相，以行正念，侧耳善听。其修习得以如实遵循，其它则不取。所谓“全相”，是指未遗漏任何部分，详尽说明于某处之义。
Kammaṭṭhānaggahaṇaniddesavaṇṇanā niṭṭhitā. · 业处取得之阐示的解说完毕。
Iti tatiyaparicchedavaṇṇanā. · 如是，第三品的解说。