4. Pathavīkasiṇaniddesavaṇṇanā · 4. Pathavīkasiṇaniddesavaṇṇanā
4. Pathavīkasiṇaniddesavaṇṇanā四、地遍解说的注释
§51
51.Phāsuhotīti āvāsasappāyādilābhena manasikāraphāsutā bhāvanānukūlatā hoti. Parisodhentenāti tesaṃ tesaṃ gaṇṭhiṭṭhānānaṃ chindanavasena visodhentena. Akilamantoyevāti akilantakāyo eva. Sati hi kāyakilamathe siyā kammaṭṭhānamanasikārassa antarāyoti adhippāyo. Gaṇṭhiṭṭhānanti atthato, adhippāyato ca dubbinivedhatāya gaṇṭhibhūtaṃ ṭhānaṃ. Chinditvāti yāthāvato atthassa, adhippāyassa ca vibhāvanena chinditvā, vibhūtaṃ supākaṭaṃ katvāti adhippāyo. Suvisuddhanti suṭṭhu visuddhaṃ, nigumbaṃ nijjaṭanti attho.
51.所谓善根清净，乃因住处、供养等之获利，心念专注由此而善利，修持遂生顺利。所谓净除者，是指各各枷锁处以断除之法得以净化。所谓无累身，实指无有累缚之身心。观念谓，若心对身有累，修习之处便生障碍，此即谓住处。各住处，从意义上说，乃指为生难入之枷锁所形成的处所。所谓断者，经修习对正义及住持法之观照，断除枷锁，使其灭除、显露、清净，此即谓住处。至于清净，则谓圆满清净、无玷垢、真实明了之义。
Ananurūpavihāravaṇṇanā不适宜住处的注释
§52
52.Aññatarenāti aññatarenāpi, pageva anekehīti adhippāyo. Mahantabhāvo mahattaṃ. Tathā sesesu. Soṇḍavā soṇḍī. Tathā paṇṇantiādīsu. Bodhiaṅgaṇādīsu kātabbaṃ idha ‘‘vatta’’nti adhippetanti āha ‘‘pānīyaghaṭaṃ vā ritta’’nti. Niṭṭhitāyāti paviṭṭhapaviṭṭhānaṃ dānena parikkhīṇāya. Jiṇṇavihārepi yatra bhikkhū evaṃ vadanti ‘‘āyasmā, yathāsukhaṃ samaṇadhammaṃ karotu, mayaṃ paṭijaggissāmā’’ti. Evarūpe vihātabbanti ayampi nayo labbhati, vuttanayattā pana na vutto.
52.所谓他处，指另处或他处；更进一步，谓多处，意即住处。所谓广大，则指广大之体，如同余者。剃度者称作剃除鬓发者。依此类推于染衣等处。于觉悟园等地，别有规定称作为“圈”，即住处之意。经中云：“水壶或筐”者，经已纯熟、消耗之义。于陈旧僧舍，僧因此互说：“长老，请随意修习沙门法，我们当追随。”此乃同样应住之处虽有规定，但未曾明说。
Mahāpathavihāreti mahāpathasamīpe vihāre. Bhājanadārudoṇikādīnīti rajanabhājanāni, rajanatthāya dāru, dārumayadoṇikā, rajanapacanaṭṭhānaṃ, dhovanaphalakanti evamādīni. Sākahārikāti sākahāriniyo itthiyo. Visabhāgasaddo kāmaguṇūpasaṃhito gītasaddoti vadanti, kevalopi itthisaddo visabhāgasaddo eva. Tatrāti pupphavante vihāre. Tādisoyevāti ‘‘tatthassa kammaṭṭhānaṃ gahetvā’’tiādinā yādiso paṇṇavante vihāre upaddavo vutto, tādisoyeva. ‘‘Pupphahārikāyo pupphaṃ ocinantiyo’’ti pana vattabbaṃ. Ayamidha viseso.
所谓大路僧舍者，乃指位于大路旁之僧舍。所谓供养树与竹篾类，乃指御膳所需之柴木、柴木做之篮筐、御膳烹煮之处、洗涤用盘等。所谓同行者乃同行之女婆罗门。异声者为以欲乐所集合之歌声，有若独一女声之异响。所谓处为开花之僧舍。类似情形，乃指“于彼处以此为修习处”等，因而称为各处僧舍，且指出妨碍或滋扰，即为此义。又有“捡除花者为捡取花者”亦应当说，此处显现特殊。
Patthanīyeti tattha vasantesu sambhāvanāvasena upasaṅkamanādinā patthetabbe. Tenāha ‘‘leṇasammate’’ti. Dakkhiṇāgirīti magadhavisaye dakkhiṇāgirīti vadanti.
所谓应当到达者，谓于雨季中因悲悯故而前往住持。因而说“依岩穴为住舍”。所谓南境者，指马嘎达境内之南境。
Visabhāgārammaṇāni iṭṭhāni, aniṭṭhāni ca. Aniṭṭhānaṃ hi dassanatthaṃ ‘‘ghaṭehi nighaṃsantiyo’’tiādi vuttaṃ. Dabbūpakaraṇayoggā rukkhā dabbūpakaraṇarukkhā.
所谓异处具足者，即指好恶之处。所谓不善处，乃为显示之故，即俗云“置于罐中相打”之类所证明。食器用具所用之树木为食器树。
Yo pana vihāro. Khalanti dhaññakaraṇaṭṭhānaṃ. Gāvo rundhanti ‘‘sassaṃ khādiṃsū’’ti. Udakavāranti kedāresu sassānaṃ dātabbaudakavāraṃ. Ayampīti mahāsaṅghabhogopi vihāro. Vāriyamānā kammaṭṭhānikena bhikkhunā.
至于僧舍者，即藏粮之处。牛群呼吁“请喂饲我”等。水泉者，为山谷中可供牛饮水之处。此乃大社供养之一部分。由僧人于修行处所管理或管理的水源。
Samuddasāmuddikanadīnissitaṃ udakapaṭṭanaṃ. Mahānagarānaṃ āyadvārabhūtaṃ aṭavimukhādinissitaṃ thalapaṭṭanaṃ. Appasannā honti. Tenassa tattha phāsuvihāro na hotīti adhippāyo. Maññamānā rājamanussā.
海洋和河流交汇依倚之水港。大城池的进出口所依止，面向森林等地的陆地港口。众生心境不安定。因而此处未有清净安稳的居所，此为统治权的表现。世人自以为是。
Samosaraṇenāti ito cito sañcaraṇena. Papāteti papātasīse ṭhatvā gāyi ‘‘gītasaddena idhāgataṃ papāte pātetvā khādissāmī’’ti. Vegena gahetvāti vegenāgantvā ‘‘kuhiṃ yāsī’’ti khandhe gahetvā.
所谓迅速来往者，即由此迅速往来的运动。下落，即站于陡峭处唱歌者，言：“以歌声来到此处，跳下去后即将进食。”快速携带者，即以快速到达，问：“将往何处？”携于肩上。
Yatthāti yasmiṃ vihāre, vihārasāmantā vā na sakkā hoti kalyāṇamittaṃ laddhuṃ, tattha vihāre so alābho mahādosoti yojanā.
所谓『何处』，即所在的住处。若无法得到善友的居处，即该住处为无法获得之地，谓之大患，即将相距数十余里。
Panthaninti panthe nīto pavattitoti panthanī, magganissito vihāro. Taṃ panthaniṃ. Soṇḍinti soṇḍisahito vihāro soṇḍī, taṃ soṇḍiṃ. Tathā paṇṇantiādīsu. Nagaranissitaṃ nagaranti vuttaṃ uttarapadalopena yathā ‘‘bhīmaseno bhīmo’’ti. Dārunāti dārunissitena saha. Visabhāgenāti yo visabhāgehi vusīyati, visabhāgānaṃ vā nivāso, so vihāro visabhāgo. Tena visabhāgena saddhiṃ. Paccantanissitañca sīmānissitañca asappāyañca paccantasīmāsappāyaṃ. Yattha mitto na labbhati, tampīti sabbattha ṭhāna-saddāpekkhāya napuṃsakaniddeso. Iti viññāyāti ‘‘bhāvanāya ananurūpānī’’ti evaṃ vijānitvā.
『路径』指依道而行，即守道之住处。此为道路。『荆棘丛生』者，与荆棘相伴的住处，称为荆棘丛。此亦同理可适用于叶林等。城池依止之处称城池，以「北边及南边减少」示如『畏军勇者』之义。『荒劣』含有与荒野相邻之义。『分界处』是指居住于边疆之地，亦称边境。由此连通边界、界限及间隔之境域。诸处难得良友，此即诸处对处所名称之不同解释。由此认知是为“不适于修习”者。
Anurūpavihāravaṇṇanā适宜住处的注释
§53
53.Ayaṃanurūpo nāmāti ayaṃ vihāro bhāvanāya anurūpo nāma. Nātidūranti gocaraṭṭhānato aḍḍhagāvutato orabhāgatāya na atidūraṃ. Nāccāsannanti pacchimena pamāṇena gocaraṭṭhānato pañcadhanusatikatāya na atiāsannaṃ. Tāya ca pana nātidūranāccāsannatāya, gocaraṭṭhānaṃ parissayādirahitamaggatāya ca gamanassa ca āgamanassa ca yuttarūpattā gamanāgamanasampannaṃ. Divasabhāge mahājanasaṃkiṇṇatābhāvena divā appākiṇṇaṃ. Abhāvattho hi ayaṃ appa-saddo ‘‘appiccho’’tiādīsu (ma. ni. 1.336) viya. Rattiyaṃ janālāpasaddābhāvena rattiṃ appasaddaṃ. Sabbadāpi janasannipātanigghosābhāvena appanigghosaṃ. Appakasirenāti akasirena sukheneva. Sīlādiguṇānaṃ thirabhāvappattiyā therā. Suttageyyādi bahu sutaṃ etesanti bahussutā. Vācuggatakaraṇena, sammadeva garūnaṃ santike āgamitabhāvena ca āgato pariyattidhammasaṅkhāto āgamo etesanti āgatāgamā. Suttābhidhammasaṅkhātassa dhammassa dhāraṇena dhammadharā. Vinayassa dhāraṇena vinayadharā. Tesaṃyeva dhammavinayānaṃ mātikāya dhāraṇena mātikādharā. Tattha tattha dhammaparipucchāya paripucchati. Atthaparipucchāya paripañhati vīmaṃsati vicāreti. Idaṃ, bhante, kathaṃ imassa ko atthoti paripucchanaparipañhākāradassanaṃ. Avivaṭañceva pāḷiyā atthaṃ padesantarapāḷidassanena āgamato vivaranti. Anuttānīkatañca yuttivibhāvanena uttānīkaronti. Kaṅkhaṭṭhāniyesu dhammesu saṃsayuppattiyā hetutāya gaṇṭhiṭṭhānabhūtesu pāḷipadesesu yāthāvato vinicchayadānena kaṅkhaṃ paṭivinodenti. Ettha ca ‘‘nātidūraṃ, nāccāsannaṃ, gamanāgamanasampanna’’nti ekaṃ aṅgaṃ, ‘‘divā appākiṇṇaṃ, rattiṃ appasaddaṃ appanigghosa’’nti ekaṃ, ‘‘appaḍaṃsamakasavātātapasarīsapasamphassa’’nti ekaṃ, ‘‘tasmiṃ kho pana senāsane viharantassa…pe… parikkhārā’’ti ekaṃ, ‘‘tasmiṃ kho pana senāsane therā…pe… kaṅkhaṃ paṭivinodentī’’ti ekaṃ. Evaṃ pañca aṅgāni veditabbāni.
五十三、所谓“适应者”，即此住处适合修习之称。不可过远，指不超过五十里，且不偏离居住境界之说。不可过近，谓不超过五弓（约十五公尺）之内，且不偏离所在领地。由此，既不过远亦不过近，并具有居住区安全保护、便于往来之合理性。白昼因人群稠密而不清净。此乃所说“不清净”，如『少欲』经文。夜间因人吵闹而不安宁，彻夜不清净。常因众生群聚造成嘈杂。亦谓舒适安眠者安睡安稳。因持戒端正与德行成就，得为长老。多闻圣者如经文所述。因口才顺畅，恭敬上师，依教法和律藏而来，称为“来者”，即教法传入者。依持教义，称为持法者；依持律法，称为持律者；依齐备教法律藏纲要，称为持纲者。彼等于各处提出教法问题，审议反思论证。此，尊者，如何解说此旨趣？由问题之提出、复述、论述与说明，可知其教法精要。若无曲解，即依巴利词义及相互说明，正当阐释而断除疑惑。于疑难法教，由明确详尽的断疑说明，释疑解惑。于此，有“不过远”、“不过近”、“宜往来便利”、“白昼稍显嘈杂”、“夜间不吵闹”等五项应当了解的因素。
Khuddakapalibodhavaṇṇanā微小障碍的注释
§54
54. Khuddakapalibodhupacchede payojanaṃ parato āgamissati. Aggaḷaanuvātaparibhaṇḍadānādinā daḷhīkammaṃ vā. Tantacchedādīsu tunnakammaṃ vā kātabbaṃ.
五十四、小部经藏之简明摘录将于后续部分出现。合掌礼赞，持守纲法、布施宝物及利修措施。于割断树藤等细务亦当完成。
Bhāvanāvidhānavaṇṇanā修习方法的注释
§55
55.Sabbakammaṭṭhānavasenāti anukkamena niddisiyamānassa cattālīsavidhassa sabbassa kammaṭṭhānassa vasena. Piṇḍapātapaṭikkantenāti piṇḍapātaparibhogato paṭinivattena, piṇḍapātabhuttāvinā onītapattapāṇināti attho. Bhattasammadaṃ paṭivinodetvāti bhojananimittaṃ parissamaṃ vinodetvā. Āhāre hi āsayaṃ paviṭṭhamatte tassa āgantukatāya yebhuyyena siyā sarīrassa koci parissamo, taṃ vūpasametvā. Tasmiṃ hi avūpasante sarīrakhedena cittaṃ ekaggataṃ na labheyyāti. Pavivitteti janavivitte. Sukhanisinnenāti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya nisajjāya sukhanisinnena. Vuttañhetanti yaṃ ‘‘katāya vā’’tiādinā pathaviyā nimittaggahaṇaṃ idha vuccati, vuttaṃ hetaṃ porāṇaṭṭhakathāyaṃ.
55.「sabbakammaṭṭhānavasena」者，谓凭于四十余种因缘所现行的一切业境而行。此处「piṇḍapātapaṭikkantenāti」之义，即因于乞食所受供养而拒绝不取、避免享用无福德者施粮之意。这里所谓「bhattasammadaṃ paṭivinodetvā」者，指适于进食之缘已除过剩烦恼，调伏对饮食的执着。因为饮食仅令心意起安住感，若无适量摄受，身体难得安稳，心便难以专注。所谓「pavivitteti」即为众人常见的分散，谓心意离散之现象。「sukhanisinnenāti」是指斜坐于床上端正身躯而安坐休息。至于「vuttañhetanti」则是引《katāya vā》等句，以描摹地面做相的由来，旧注对此有所阐述。
Idāni taṃ aṭṭhakathāpāḷiṃ dassento ‘‘pathavīkasiṇaṃ uggaṇhanto’’tiādimāha. Tatthāyaṃ saṅkhepattho – pathavīkasiṇaṃ uggaṇhantoti uggahanimittabhāvena pathavīkasiṇaṃ gaṇhanto ādiyanto, uggahanimittabhūtaṃ pathavīkasiṇaṃ uppādentoti attho. Uppādanañcettha tathānimittassa upaṭṭhāpanaṃ daṭṭhabbaṃ. Pathaviyanti vakkhamānavisese pathavīmaṇḍale. Nimittaṃ gaṇhātīti tattha cakkhunā ādāsatale mukhanimittaṃ viya bhāvanāñāṇena vakkhamānavisesaṃ pathavīnimittaṃ gaṇhāti. ‘‘Pathaviya’’nti vatvāpi maṇḍalāpekkhāya napuṃsakaniddeso. Kateti vakkhamānavidhinā abhisaṅkhateti attho. Vā-saddo aniyamattho. Akateti pākatike khalamaṇḍalādike pathavīmaṇḍale. Sāntaketi saantake eva, saparicchede evāti attho. Sāvadhāraṇañhetaṃ vacanaṃ. Tathā hi tena nivattitaṃ dassetuṃ ‘‘no anantake’’ti vuttaṃ. Sakoṭiyetiādīnipi tasseva vevacanāni. Suppamatte vātiādīsu suppasarāvāni samappamāṇāni icchitāni. Keci pana vadanti ‘‘sarāvamattaṃ vidatthicaturaṅgulaṃ hoti, suppamattaṃ tato adhikappamāṇanti. Kittimaṃ kasiṇamaṇḍalaṃ heṭṭhimaparicchedena sarāvamattaṃ, uparimaparicchedena suppamattaṃ, na tato adho, uddhaṃ vāti parittappamāṇabhedasaṅgaṇhanatthaṃ ‘suppamatte vā sarāvamatte vā’ti vutta’’nti. Yathāupaṭṭhite ārammaṇe ekaṅgulamattampi vaḍḍhitaṃ appamāṇamevāti vuttovāyamattho. Keci pana ‘‘chattamattampi kasiṇamaṇḍalaṃ kātabba’’nti vadanti.
现在释此注疏巴利文曰：「所谓‘执持土地着相’者，意指观想土地着相时，志意遍及并覆盖土地着相，惟此着相产生。」即为「uggahanimitta」之义。所谓产生者，实为着相缘起事实之说明。且「uppādana」于此指的是缘起之促成。土地，即地界，乃言眼见特定地面区域。所谓「nimittaṃ gaṇhāti」，是说以目观察聚焦好似握取口鼻之执持，借此意识所生境界。言「pathaviya」乃针对着相场所，即土地而言，其非阳物性别指称。谓「kateti」是专指观想方式、成就之法。字「vā」用法不定。谓「akateti」是指累积纬度或其他范围之地表区分。言「sāntaketi」即止息、止断之境。说「sāvadhāraṇañhetaṃ vacanaṃ」意为此处所用文字为普通用法。故旧注中亦有言「无终止」及「sakoṭiyeti」等语。又谈及度量观想着相的精准程度，有云应据着相之四指宽度等厚度为度量标准，引述诸说，包括认为伞状着相稍有大小不一者皆可在内。
Sotaṃ nimittaṃ suggahitaṃ karotīti so yogāvacaro taṃ pathavīmaṇḍalaṃ suggahitaṃ nimittaṃ karoti. Yadā cakkhuṃ ummīletvā oloketvā tattha nimittaṃ gahetvā nimmīletvā āvajjentassa ummīletvā olokitakkhaṇe viya upaṭṭhāti, tadā suggahitaṃ karoti nāma. Athettha satiṃ sūpaṭṭhitaṃ katvā abahigatena mānasena punappunaṃ sallakkhento sūpadhāritaṃ upadhāreti nāma. Evaṃ upadhāritaṃ pana naṃ punappunaṃ āvajjento manasi karonto tamevārabbha āsevanaṃ bhāvanaṃ bahulaṃ pavattento suvavatthitaṃ vavatthapeti nāma. Tasmiṃ ārammaṇeti evaṃ suggahitakaraṇādinā sammadeva upaṭṭhite tasmiṃ pathavīkasiṇasaññite ārammaṇe. Cittaṃ upanibandhatīti attano cittaṃ upacārajjhānaṃ upanetvā nibandhati aññārammaṇato vinivattaṃ karoti. Addhā imāyātiādi ānisaṃsadassāvitādassanaṃ.
云：若由耳根获得支配，那便是所谓入耳时所观着相一即该着相。然后解释「suggahitaṃ nimittaṃ karoti」之义，谓眼醒视时，该着相觉现依止而成，此即“执持着相”。若心无散乱，连续观照，使所执持持续，即为摄持。心于此处称为「ārammaṇa」，为依止境。由此摄持，不断依止于着相，才名为内心定住，得以自持及回避他起境界。如此说，即以此摄持境修习禅定，造就定慧功德。最后又说此身心所依止事相，以诸缘相成故得法显现，此为缘起法之显现。
Idāni yathādassitassa aṭṭhakathāpāṭhassa atthappakāsanena saddhiṃ bhāvanāvidhiṃ vibhāvetukāmo akate tāva nimittaggahaṇaṃ dassento ‘‘tattha yena atītabhavepī’’tiādimāha. Tattha tatthāti tasmiṃ aṭṭhakathāpāṭhe. Catukkapañcakajjhānānīti catukkapañcakanayavasena vadati. Puññavatoti bhāvanāmayapuññavato. Upanissayasampannassāti tādiseneva upanissayena samannāgatassa. Khalamaṇḍaleti maṇḍalākāre dhaññakaraṇaṭṭhāne. Taṃṭhānappamāṇamevāti olokitaṭṭhānappamāṇameva.
现在如所示的注疏章节，意欲通过解释词义，同时详尽阐明修习方法。于是说“那里以何法对过去世间进行观察”等类似语句。此处“tattha tatthā”意为“在此注疏章节中”。“Catukkapañcakajjhānāni”是指由四或五部分组成的结构体。所谓“Puññavato”，指的是具有修习福德所生功德之人。“Upanissayasampanna”是指具备某种依靠条件而成就的。“Khalamaṇḍale”则表为如环形粮食贮藏处的地带。“Taṃṭhānappamāṇameva”即观察所立之土地范围或尺寸。
Avirādhetvāti avirajjhitvā vuttavidhinā eva. Nīlapītalohitaodātasambhedavasenāti nīlādivaṇṇāhi mattikāhi paccekaṃ, ekajjhañca saṃsaggavasena. Gaṅgāvaheti gaṅgāsote. Sīhaḷadīpe kira rāvaṇagaṅgā nāma nadī, tassā sotena chinnataṭaṭṭhāne mattikā aruṇavaṇṇā. Taṃ sandhāya vuttaṃ ‘‘gaṅgāvahe mattikāsadisāya aruṇavaṇṇāyā’’ti. Aruṇavaṇṇāya aruṇanibhāya, aruṇappabhāvaṇṇāyāti attho.
「aviraḍhetvā」谓无玷污未净之状态。以蓝、青、红、白等色粘泥土，深一层为与单次粘合相应。所谓「gaṅgāvaheti」是指恒河水道，关于锡兰一河名为「Rāvaṇagaṅgā」，其中河底泥土具赤色，由此可知，谓「aruṇavaṇṇā」即赤色称谓。旧注说此色为赤光、赤明，即由红光辉所染之色。
Evaṃ kasiṇadose dassetvā idāni kasiṇakaraṇādike sesākāre dassetuṃ ‘‘tañca kho’’tiādi vuttaṃ. Saṃhārimanti saṃharitabbaṃ gahetvā caraṇayoggaṃ. Tatraṭṭhakanti yatra kataṃ, tattheva tiṭṭhanakaṃ. Vuttappamāṇanti ‘‘suppamatte vā sarāvamatte vā’’ti vuttappamāṇaṃ. Vaṭṭanti maṇḍalasaṇṭhānaṃ. Parikammakāleti nimittuggahaṇāya bhāvanākāle. Etadevāti yaṃ vidatthicaturaṅgulavitthāraṃ, etadeva pamāṇaṃ sandhāya ‘‘suppamattaṃ vā sarāvamattaṃ vā’’ti vuttaṃ. Suppaṃ hi nātimahantaṃ, sarāvañca mahantaṃ cāṭipidhānappahonakanti samappamāṇaṃ hoti.
如此说明了遍的过失之后，现在为了展示制作遍等其余情形，故说『而且』等语。『可携带的』，意即可收取携带、适合行走之物。『置于彼处的』，意即在哪里制作，便安放于那里不动。『所说的量』，意即如所说『碟子大小或碗碟大小』之量。『圆形』，意即圆形的形状。『作前行的时候』，意即取相以修习的时候。『正是此』，意即以一拃四指宽为准，正是以此量为依据，故说『碟子大小或碗碟大小』。碟子不算太大，而碗碟则大，相当于釜盖大小，故两者是相等之量。
§56
56.Tasmāti paricchedatthāya vuttattā. Evaṃ vuttapamāṇaṃ paricchedanti yathāvuttappamāṇaṃ vidatthicaturaṅgulavitthāraṃ paricchedaṃ katvā, evaṃ vuttappamāṇaṃ vā kasiṇamaṇḍalaṃ visabhāgavaṇṇena paricchedaṃ katvā. Rukkhapāṇikāti kucandanādirukkhapāṇikā aruṇavaṇṇassa visabhāgavaṇṇaṃ samuṭṭhapeti. Tasmā taṃ aggahetvāti vuttaṃ. Pakatirukkhapāṇikā pana pāsāṇapāṇikāgatikāva. Ninnunnataṭṭhānābhāvena bherītalasadisaṃ katvā. Tato dūrataretiādi yathāvuttato padesato, pīṭhato ca aññasmiṃ ādīnavadassanaṃ. Kasiṇadosāti hatthapāṇipadādayo idha kasiṇadosā.
第五十六章。为了断章取义的目的而说。依此所说的数量，称为断章取义，正如所说的数量须加以测量扩展四指宽度后而作断章，或者依所说数量以块状法所成光圈分色块而作断章。所谓树叶状者，以麝香树等树叶为例，表红色为主色块。因此说此即为主色。显现的树叶状者则呈似石状。因无悬垂部位，作如钟形等形状。之后因相距远近等原因依规定地段，对座上或其他处显示危险。所谓块状缺点，即此处以手掌、脚掌等为块状缺点。
Vuttanayenevāti ‘‘aḍḍhateyyahatthantare padese, vidatthicaturaṅgulapādake pīṭhe’’ti ca vuttavidhināva. Kāmesu ādīnavanti ‘‘kāmā nāmete aṭṭhikaṅkalūpamā nirassādaṭṭhena, tiṇukkūpamā anudahanaṭṭhena, aṅgārakāsūpamā mahābhitāpaṭṭhena, supinakūpamā ittarapaccupaṭṭhānaṭṭhena, yācitakūpamā tāvakālikaṭṭhena, rukkhaphalūpamā sabbaṅgapaccaṅgapalibhañjanaṭṭhena, asisūnūpamā adhikuṭṭanaṭṭhena, sattisūlūpamā vinivijjhanaṭṭhena, sappasirūpamā sapaṭibhayaṭṭhenā’’tiādinā (pāci. aṭṭha. 417; ma. ni. aṭṭha. 1.234) ‘‘appassādā kāmā bahudukkhā bahupāyāsā’’tiādinā (pāci. 417; ma. ni. 1.234; 2.42) ‘‘kāmasukhañca nāmetaṃ bahuparissayaṃ, sāsaṅkaṃ, sabhayaṃ, saṃkiliṭṭhaṃ, mīḷhaparibhogasadisaṃ, hīnaṃ, gammaṃ, pothujjanikaṃ, anariyaṃ, anatthasaṃhita’’ntiādinā ca anekākāravokāraṃ vatthukāmakilesakāmesu ādīnavaṃ dosaṃ paccavekkhitvā. Kāmanissaraṇeti kāmānaṃ nissaraṇabhūte, tehi vā nissaṭe. Aggamaggassa pādakabhāvena sabbadukkhasamatikkamassa upāyabhūte. Nekkhammeti jhāne. Jātābhilāsena sañjātacchandena. ‘‘Sammāsambuddho vata bhagavā aviparītadhammadesanattā, svākkhāto dhammo ekantaniyyānikattā, suppaṭipanno saṅgho yathānusiṭṭhaṃ paṭipajjanato’’ti evaṃ buddhadhammasaṅghaguṇānussaraṇena ratanattayavisayaṃ pītipāmojjaṃ janayitvā. Nekkhammaṃ paṭipajjati etāyāti nekkhammapaṭipadā, saupacārassa jhānassa, vipassanāya, maggassa, nibbānassa ca adhigamakāraṇanti attho. Pubbe pana paṭhamajjhānameva nekkhammanti vuttattā vuttāvasesā sabbepi nekkhammadhammā. Yathāha –
此处所说如是，即“在八到九手之处，已量四指宽的脚上，座位上”之规定。所谓诸欲之险，谓“欲，即所谓八种形如骨骼结构的无安稳部位，草蓬状无根部，红灰色大热痛处，睡眠处前后部，乞讨处木块，树果状有整枝脆弱部，刀剑状多砍伤处，刺状钻透处，飞毒虫状多刺处，落尘状恐惧处”等等（参照《小部律》及《中部经》）。又说“这些欲乐令生多苦、多灾难”、“欲乐虽称快乐，实含许多忧虑，怀疑、恐惧、杂乱不清、浑浊堕落、卑劣、下流、普通、无识、不贤、不利”等多种形态的烦恼、心垢，以此考察欲乐造成的缺陷。所谓离欲，即欲已断尽，欲断除之处。作为通达一切苦难超越途径的脚步基础。所谓出离，即禅定（jhāna）。由已生欲望和受生的意愿而起。唯有正觉世尊不违正法，正法明了之教，僧团修行甚善，依佛法具足威仪修行，如此忆念诸佛、法、僧的功德，生起珍宝般的欢喜乐悦。由此修行出离道，即出离法门，包含清净禅定，观法，正道及涅槃之契入。先前于第一禅中即有出离之说，一切出离法皆始于此。如经中所说——
‘‘Pabbajjā paṭhamaṃ jhānaṃ, nibbānaṃ ca vipassanā;
“出家、初禅、涅槃及内观”，
Sabbepi kusalā dhammā, ‘nekkhamma’nti pavuccare’’ti. (itivu. aṭṭha. 109);
“一切善法皆称为‘出离’。”（引自《增支部》第八经第109经）
Pavivekasukharasassāti cittavivekādivivekajassa sukharasassa. Evametehi pañcahi padehi ‘‘ānisaṃsadassāvī’’tiādīnaṃ padānaṃ attho dassitoti daṭṭhabbaṃ. Samena ākārenāti atiummīlanaatimandālocanāni vajjetvā nātiummīlananātimandālocanasaṅkhātena samena ālocanākārena. Nimittaṃ gaṇhantenāti pathavīkasiṇe cakkhunā gahitanimittaṃ manasā gaṇhantena. Bhāvetabbanti tathāpavattaṃ nimittaggahaṇaṃ vaḍḍhetabbaṃ āsevitabbaṃ bahulīkātabbaṃ.
所谓独处安宁，乃由心之寂静与分辨力等净善的安宁状态。依此以五句“证果者”等相关词义作释义，应予明示。所谓平等智视者，系指不偏不倚、不过度或不足、平衡的智察。所谓摄取相者，指以心眼对地面光圈识相加以正念摄取。谓应如是修习与相随之取相，增长、培养、致广、善用之。
Cakkhu kilamati atisukhumaṃ, atibhāsurañca rūpagataṃ upanijjhāyato viya. Ativibhūtaṃ hoti attano sabhāvāvibhāvato. Tathā ca vaṇṇato vā lakkhaṇato vā upatiṭṭheyya. Tena vuttaṃ ‘‘tenassa nimittaṃ nuppajjatī’’ti. Avibhūtaṃ hoti gajanimmīlanena pekkhantassa rūpagataṃ viya. Cittañca līnaṃ hoti dassane mandabyāpāratāya kosajjapātato. Tenāha ‘‘evampi nimittaṃ nuppajjatī’’ti. Ādāsatale mukhanimittadassinā viyāti yathā ādāsatale mukhanimittadassī puriso na tattha atigāḷhaṃ ummīlati, nāpi atimandaṃ, na ādāsatalassa vaṇṇaṃ paccavekkhati, nāpi lakkhaṇaṃ manasi karoti. Atha kho samena ākārena olokento attano mukhanimittameva passati, evameva ayampi pathavīkasiṇaṃ samena ākārena olokento nimittaggahaṇappasutoyeva hoti, tena vuttaṃ ‘‘samena ākārenā’’tiādi. Na vaṇṇo paccavekkhitabboti yo tattha pathavīkasiṇe aruṇavaṇṇo, so na cintetabbo. Cakkhuviññāṇena pana gahaṇaṃ na sakkā nivāretuṃ. Tenevettha ‘‘na oloketabbo’’ti avatvā paccavekkhaṇaggahaṇaṃ kataṃ. Na lakkhaṇaṃ manasi kātabbanti yaṃ tattha pathavīdhātuyā thaddhalakkhaṇaṃ, taṃ na manasi kātabbaṃ.
目识所见地面，极其细微，似乎明亮，对色相细微的观察。如自身本性之变化也。如色或色相的变化或他相显出。故有谓“其相不生”。无变化者，如观大象闭目一般于色相中所见。心识亦怠慢，观察迟钝、浑浊、沉睡。佛言“亦如此相不生”。于板面之上目击面相者，好比人对板之面相既不过厚重闭合，亦不过于沉闷，亦不观板颜色，亦不思索其特征。然依平等智视，观察其面相，内心取相之线索坚实如是。故谓“依平等观察”。色相不可观察者，于光圈中红色显现之处，不须思虑。依眼识不可阻止取相。故此处说“不可观察”，已将观察与摄取明确区分。于色特征中应不思维由土质结构坚实之特征，故不应思维此。
Disvā gahetabbattā ‘‘vaṇṇaṃ amuñcitvā’’ti vatvāpi vaṇṇavasenettha ābhogo na kātabbo, so pana vaṇṇo nissayagatiko kātabboti dassento āha ‘‘nissayasavaṇṇaṃ katvā’’ti. Nissayena samānākārasannissito so vaṇṇo tāya pathaviyā samānagatikaṃ katvā, vaṇṇena saheva ‘‘pathavī’’ti manasi kātabbanti attho. Ussadavasena paṇṇattidhammeti pathavīdhātuyā ussannabhāvena sattito adhikabhāvena sasambhārapathaviyaṃ ‘‘pathavī’’ti yo lokavohāro, tasmiṃ paṇṇattidhamme cittaṃ paṭṭhapetvā ‘‘pathavī, pathavī’’ti manasi kātabbaṃ. Yadi lokavohārena paṇṇattimatte cittaṃ ṭhapetabbaṃ, nāmantaravasenapi pathavī manasi kātabbā bhaveyyāti, hotu, ko dosoti dassento ‘‘mahī medinī’’tiādimāha. Tattha yamicchatīti yaṃ nāmaṃ vattuṃ icchati, taṃ vattabbaṃ. Tañca kho yadassa saññānukūlaṃhoti yaṃ nāmaṃ assa yogino pubbe tattha gahitasaññāvasena anukūlaṃ pacuratāya, paguṇatāya vā āgacchati, taṃ vattabbaṃ. Vattabbanti ca paṭhamasamannāhāre kassaci vacībhedopi hotīti katvā vuttaṃ, ācariyena vā vattabbataṃ sandhāya. Kiṃ vā bahunā, pākaṭabhāvoyevettha pamāṇanti dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Kālena ummīletvā kālena nimmīletvāti kiñci kālaṃ cakkhuṃ ummīletvā nimittaggahaṇavasena pathavīmaṇḍalaṃ oloketvā puna kiñci kālaṃ cakkhuṃ nimmīletvā āvajjitabbaṃ. Yenākārena oloketvā gahitaṃ, tenākārena puna taṃ samannāharitabbaṃ.
观察时须知，应舍弃“色彩”一物，所谓“色彩不应执着”之义。即使言及“弃色”，此处色彩之争议不宜发生，但必须说明那色彩具有依凭性，即依止相应的色彩才是应作。所谓“以依止色彩为作”为示现之意。依止色彩即是该色彩所依附、同一法界的色彩，用色彩对应并与其相应者以“地”为意。因生长之因，谓色相，地明因而称作“地”，又称为众合体的地界，众合组成的世俗相，即称“地”。在此定义中应在心中确立“地，地”之念。若以世俗相为量度标准置于心中，即使以名称分别“地”“大地”等，应由上师指示，说：“以地称之”。这里所欲言者，即当说之处。当名号与修行者所依的心识相契合时，合适而高尚者可称之。当说者包括初步学习中对词语有不同看法者，依师指示而设法阐发。亦云，“过多”与显明之相同，若想说明尺寸，则有所谓“不仅如此”等用语。转瞬之间，眼随现象的变化而放开又收敛，如此不断应当观察。分明观察并确立后，则依此而取得，然后进行持守。
§57
57.Āpāthamāgacchatīti manodvārikajavanānaṃ gocarabhāvaṃ upagacchati. Tassa uggahanimittassa. Na tasmiṃ ṭhāne nisīditabbaṃ. Kasmā? Yadi uggahanimitte jātepi pathavīmaṇḍalaṃ oloketvā bhāveti, paṭibhāganimittuppatti na siyā. Samīpaṭṭhena ca na oloketuṃ na sakkā. Tena vuttaṃ ‘‘attano vasanaṭṭhānaṃ pavisitvā’’tiādi. Nissaddabhāvāya ekapaṭalikūpāhanāgahaṇaṃ, parissayavinodanatthaṃ kattaradaṇḍaggahaṇaṃ. Sace nassati, athānena bhāvetabbanti sambandho. Vakkhamānesu asappāyesu kenacideva asappāyena kāraṇabhūtena. Nimittaṃ ādāyāti yathājātaṃ uggahanimittaṃ gahetvā. Samannāharitabbanti āvajjitabbaṃ nimittanti adhippāyo, sammā vā anu anu āharitabbaṃ kammaṭṭhānanti attho. Takkāhataṃ vitakkāhatanti takkanato, savisesaṃ takkanato ca ‘‘takko, vitakko’’ti ca evaṃ laddhanāmena bhāvanācittasampayuttena sammāsaṅkappena āhananapariyāhananakiccena aparāparaṃ vattamānena kammaṭṭhānaṃ āhataṃ, pariyāhatañca kātabbaṃ, balappattavitakko manasikāro bahulaṃ pavattetabboti attho. Evaṃ karontassāti evaṃ kammaṭṭhānaṃ takkāhataṃ vitakkāhataṃ karontassa. Yathā bhāvanā pubbenāparaṃ visesaṃ āvahati, evaṃ anuyuñjantassa. Anukkamenāti bhāvanānukkamena. Yadā saddhādīni indriyāni suvisadāni tikkhāni pavattanti, tadā assaddhiyādīnaṃ dūrībhāvena sātisayathāmappattehi sattahi balehi laddhūpatthambhāni vitakkādīni kāmāvacarāneva jhānaṅgāni bahūni hutvā pātubhavanti. Tato eva tesaṃ ujuvipaccanīkabhūtā kāmacchandādayo saddhiṃ tadekaṭṭhehi pāpadhammehi vidūrī bhavanti, paṭibhāganimittuppattiyā saddhiṃ taṃ ārabbha upacārajjhānaṃ uppajjati. Tena vuttaṃ ‘‘nīvaraṇāni vikkhambhantī’’tiādi. Tattha sannisīdantīti sammadeva sīdanti, upasamantīti attho.
57. “危险来到”意指心念之门被外界刺激入侵。此时，应知不可就此座位而静坐。为何？即使出现心门被外界刺激打开的缘由，也不应随顺产生心念分裂。且无法察看近旁之地。如果按此理说，应当“进入自身的栖居之地”，而使心得以安住。若不能止息，有一法则是应以单袈裟束绑法与大杖管束工具予以保护。若失此者，则该处须被净化。于不善之行为中，由某种不善行动的因缘而产生。取得缘由者即是将由缘由产生之心门打开的缘由带入。应被持守且受戒唤醒的缘由，也称为诱因。意念之击打即为击碎思量，指由智慧而出发，以“击、思”之名，配合修炼心意，依正念调整动作，以此反复进行业处。其意旨在于对持守修炼的心进行正念反覆调整，保持正精进思惟。修习者也应如是行。就如修行在前后相续间带来殊胜结果一样，依修行相续而不断推进。顺此进展者，谓之“随行随进”。当信心等诸根清净、锐利，且驱逐不信心等七种恶法所带来的障碍后，诞生如禅定之各妙法。此时，即因为七种烦恼消退，有持守入初禅的状态出现。俗语如“烦恼消退”等即说明此理。当时“自己坐定”，意指身心真正安稳。
Imassāti paṭibhāganimittassa. Aṅgulipadapāṇipadādiko kasiṇadoso. Ādāsamaṇḍalūpamādīhi uggahanimittato paṭibhāganimittassa suparisuddhataṃ, saṇhasukhumatañca dasseti. Tañca kho paṭibhāganimittaṃ neva vaṇṇavantaṃ na saṇṭhānavantaṃ aparamatthasabhāvattā. Īdisanti vaṇṇasaṇṭhānavantaṃ. Tilakkhaṇabbhāhatanti uppādādilakkhaṇattayānupaviṭṭhaṃ, aniccatādilakkhaṇattayaṅkitaṃ vā. Yadi na panetaṃ tādisaṃ vaṇṇādivantaṃ, kathaṃ jhānassa ārammaṇabhāvoti āha ‘‘kevalañhī’’tiādi. Saññajanti bhāvanāsaññājanitaṃ, bhāvanāsaññāya sañjātamattaṃ. Na hi asabhāvassa kutoci samuṭṭhānaṃ atthi. Tenāha ‘‘upaṭṭhānākāramatta’’nti.
“此处”指向心门分裂之缘由。指由手、足、眼等色相所生起的记号根本的缺陷。由色相所生的较细微的心门打开，表现出极纯净、细微清净之性。由此可见，心门分裂的特质既不具有色彩，也无固有存在的法性。所谓具色彩存在者，是说色彩具固有延续的法体。三法印的显现，是因缘生法无常法印所标记。如果不是此类具色彩法相，心门如何成为入定的对象？因此称为“持守观想的样貌”，“护持姿态”。
§58
58.Vikkhambhitāneva sannisinnāva, na pana tadatthaṃ ussāho kātabboti adhippāyo. ‘‘Upacārasamādhinā’’ti vutte itaropi samādhi atthīti atthato āpannanti tampi dassetuṃ ‘‘duvidho hi samādhī’’tiādi āraddhaṃ. Dvīhākārehīti jhānadhammānaṃ paṭipakkhadūrībhāvo, thirabhāvappatti cāti imehi dvīhi kāraṇehi. Idāni tāni kāraṇāni avatthāmukhena dassetuṃ ‘‘upacārabhūmiyaṃ vā’’tiādi vuttaṃ. Upacārabhūmiyanti upacārāvatthāyaṃ. Yadipi tadā jhānaṅgāni paṭutarāni mahaggatabhāvappattāni na uppajjanti, tesaṃ pana paṭipakkhadhammānaṃ vikkhambhanena cittaṃ samādhiyati. Tenāha ‘‘nīvaraṇappahānena cittaṃ samāhitaṃ hotī’’ti. Paṭilābhabhūmiyanti jhānassa adhigamāvatthāyaṃ. Tadā hi appanāpattānaṃ jhānadhammānaṃ uppattiyā cittaṃ samādhiyati. Tenāha ‘‘aṅgapātubhāvenā’’ti. Cittaṃ samāhitaṃ hotīti sambandho.
58. 行进不安静即现坐姿不正，然而并不意味着应令心生起努力。所谓“由近行定所得”等，是语义上略有提及的定境意义。欲表示此义者，还言“定有二种”，即内心相反力量与坚定不移动即因这两因而起。现在要说明这两个原因，所以说“或近行阶段”等。近行阶段是指定的支援，由于初生禅支起而生的不稳状态。所有这些，因离对应的障碍而生，令心安静定住。因此说“由服除烦恼心定住”，得定之地是入定之境。正是因为由入定禅支生起，心才得以安住。因而说“如四肢之能系统”，心生定乃所以然。心得定意是明确的关联。
Na thāmajātānīti na jātathāmāni, na bhāvanābalaṃ pattānīti attho. Cittanti jhānacittaṃ. Kevalampi rattiṃ kevalampi divasaṃ tiṭṭhatīti samāpattivelaṃ sandhāyāha. Upacārabhūmiyaṃ nimittavaḍḍhanaṃ yuttanti katvā vuttaṃ ‘‘nimittaṃ vaḍḍhetvā’’ti. Laddhaparihānīti laddhaupacārajjhānaparihāni. Nimitte avinassante tadārammaṇajhānampi aparihīnameva hoti, nimitte pana ārakkhābhāvena vinaṭṭhe laddhaṃ laddhaṃ jhānampi vinassati tadāyattavuttito. Tenāha ‘‘ārakkhamhī’’tiādi.
言“不以定生为持守”，亦非说没有定力。此处“心”即入禅定心。无论是夜间或日间坚住于定时，都是修行达成时机的体现。所谓近行之地是指助长缘相，对应称为“增色相”。谓“增相”即是所成相增盛。若已获得且无退失之近行定，随即产生专注，也不会消失，且“护卫力”亦为如此。故有“护卫”之义。
Sattasappāyavaṇṇanā七种适宜条件的注释
§59
59. ‘‘Thāvarañca hotī’’ti vatvā yathā thāvaraṃ hoti, taṃ dassetuṃ ‘‘sati upaṭṭhāti, cittaṃ samādhiyatī’’ti vuttaṃ. Yathāladdhañhi nimittaṃ tattha satiṃ sūpaṭṭhitaṃ katvā ekaggataṃ vindantassa thiraṃ nāma hoti, surakkhitañca. Sati-ggahaṇena cettha sampajaññaṃ, samādhiggahaṇena vīriyañca saṅgahitaṃ hoti nānantariyabhāvato. Tatthāti tesu āvāsesu. Tīṇi tīṇīti ekekasmiṃ āvāse avutthaavutthaṭṭhāne vasananiyāmena tayo tayo divase vasitvā.
59. “如实坚固”是说心专注而不动摇，这样的状态称为“念住”，心得以安定。实际上在此，专注内的念是稳固的，如护持明亮的光亮，称为坚固防护。由念摄受并与精进汇合，诸根威力齐集，随时间渐现坚实不移。这里指的是数个居所中，三日三夜稳固所在。
Uttarena vā dakkhiṇena vāti vuttaṃ gamanāgamane sūriyābhimukhabhāvanivāraṇatthanti. Sahassadhanuppamāṇaṃ diyaḍḍhakosaṃ.
据说在北方或南方有风吹动，因往来活动中阻碍太阳朝向的光照。其范围相当于一千箭矢的距离，约为一又二分之一迷脖。
Dvattiṃsa tiracchānakathāti rājakathādike (dī. ni. 1.17; ma. ni. 2.223; saṃ. ni. 5.1080; a. ni. 10.69; pāci. 508) sandhāyāha. Tā hi pāḷiyaṃ sarūpato anāgatāpi araññapabbatanadīdīpakathā iti-saddena saṅgahetvā saggamokkhānaṃ tiracchānabhāvato ‘‘dvattiṃsa tiracchānakathā’’ti vuttā. Dasakathāvatthunissitanti ‘‘appicchatā, santuṭṭhi, paviveko, asaṃsaggo, vīriyārambho, sīla, samādhi, paññā, vimutti, vimuttiñāṇadassana’’nti imāni appicchakathādīnaṃ vatthūni, tannissitaṃ bhassaṃ sappāyaṃ.
“三十二相”指的是有关王者等的说法（参考《长部》尼曜日经1.17、《中部》尼曜日经2.223、《增支部》尼曜日经5.1080、《相应部》尼曜日经10.69、《巴利辞典》508）。其意涵是，把巴利文中虽未出现但与森林、山岳等相关的说法汇集起来，因其与天界与涅槃关系密切，因而称为“三十二相说”。十种说法依托其中，即为“欲少、满足、离散、不合群、精进起始、戒律、禅定、慧智、解脱、解脱知识见”这十项欲少说等诸法，需结缘处细致说明。
Atiracchānakathikoti natiracchānakathiko, tiracchānakathā vidhuraṃ dhammikaṃ kammaṭṭhānapaṭisaṃyuttameva kathaṃ kathetīti adhippāyo. Sīlādiguṇasampannoti sīlasamādhiādiguṇasampanno. Yo hi samādhikammaṭṭhāniko, samādhikammaṭṭhānassa vā pāraṃ patto, so imassa yogino sappāyo. Tenāha ‘‘yaṃ nissāyā’’tiādi. Kāyadaḷhībahuloti kāyassa santappanaposanappasuto. Yaṃ sandhāya vuttaṃ ‘‘yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharatī’’ti (dī. ni. 3.320; ma. ni. 1.186; a. ni. 5.206).
所谓“超越三十二相说”，指不止于三十二相之说。三十二相说乃明辨法门的教说，问及为何如此论述。其谓此说具足戒定等品德，且是有关禅定修习的教导。若得经过禅定法门的胜境，即为此修行者所应顺从。故言“所依止者”等语。形容身心清净广阔。此处引说“至适用之时食用中腹所及肋骨，与床上、坐席、睡眠安适相依”，意在说明合适节制的生活状态（参考《长部》尼曜日经3.320、《中部》尼曜日经1.186、《相应部》尼曜日经5.206）。
Bhojanaṃ yebhuyyena madhurambilarasavasena sattānaṃ upayogaṃ gacchati dadhiādīsu tathā dassanato. Kaṭukādirasā pana kevalaṃ abhisaṅkhārakā evāti āha ‘‘kassaci madhuraṃ, kassaci ambilaṃ sappāyaṃ hotī’’ti.
饮食有多种，对众生有益的食物如酸乳等亦如此。又指出苦味等单纯味道只是造作之因。遂说“有人则甘美，有人则酸涩，确实为顺宜之食”。
Yasmiṃ iriyāpathe ādhārabhūte, vattamāne vā, yasmiṃ vā iriyāpathe pavattamānassa. Nimittāsevanabahulassāti nimitte āsevanābahulassa paṭibhāganimitte visayabhūte bhāvanāmanasikāraṃ bahulaṃ āsevantassa, nimittassa vā gocarāsevanavasena āsevanābahulassa. Yena hi bhāventassa bhāvanāsevanā, tena gocarāsevanāpi icchitabbāti.
指依止于行路时或行路过程中，或于行路之故。所谓多依止于征相，是指多依止于相的部分，多致意于相的缘起，从而多依止于修习。由此说，修行者应当也乐意依止于行路所见之境界。
Dasavidhaappanākosallavaṇṇanā十种安止善巧之解释
§60
60.Na hoti appanā. Yena vidhinā appanāyaṃ kusalo hoti, so dasavidho vidhi appanākosallaṃ, tannibbattaṃ vā ñāṇaṃ. Vatthuvisadakiriyatoti vatthūnaṃ visadabhāvakaraṇato appanākosallaṃ icchitabbanti sambandho. Evaṃ sesesupi.
第六十。不入安止（安住禅定）。谓能以何种方法得安止功夫者，即十种方法内，安止技艺所成之智识。此谓因缘彻底明白诸法缘起，故欲得安止技艺。如此余义等亦同。
§61
61. Cittacetasikānaṃ hi pavattiṭṭhānabhāvato sarīraṃ, tappaṭibaddhāni cīvarādīni ca idha ‘‘vatthūnī’’ti adhippetāni. Tāni yathā cittassa sukhāvahāni honti, tathā karaṇaṃ tesaṃ visadabhāvakaraṇaṃ. Tena vuttaṃ ‘‘ajjhattikabāhirāna’’ntiādi. Sarīraṃ vāti vā-saddo aṭṭhānappayutto, sarīraṃ sedamalaggahitaṃ vā aññena vā avassutakiccena vibādhitanti adhippāyo. Senāsanaṃ vāti vā-saddena pattādīnampi saṅgaho daṭṭhabbo. Nanu cāyaṃ nayo khuddakapalibodhupacchedena saṅgahito, puna kasmā vuttoti? Saccaṃ saṅgahito, so ca kho bhāvanāya ārambhakāle. Idha pana āraddhakammaṭṭhānassa upacārajjhāne ṭhatvā appanāparivāsaṃ vasantassa kālantare jāte tathāpaṭipatti appanākosallāya vuttā. Avisade sati, visayabhūte vā. Kathaṃ bhāvanamanuyuñjantassa tāni visayo? Antarantarā pavattanakacittuppādavasenevaṃ vuttaṃ. Te hi cittuppādā cittekaggatāya aparisuddhabhāvāya saṃvattanti. Cittacetasikesu nissayādipaccayabhūtesu. Ñāṇampīti pi-saddo sampiṇḍane. Tena ‘‘na kevalaṃ taṃ vatthuyeva, atha kho tasmiṃ aparisuddhe ñāṇampi aparisuddhaṃ hotī’’ti dassitaṃ. Taṃsampayuttānaṃ pana aparisuddhatā avuttasiddhā, ñāṇassa ca visuṃ gahaṇaṃ appanāya bahukārattā. Tathā hi jhānaṃ ‘‘dandhābhiññaṃ, khippābhiñña’’nti ñāṇamukhena niddiṭṭhaṃ. Nissayanissayopi nissayotveva vuccatīti āha ‘‘dīpakapallikavaṭṭitelāni nissāyā’’ti. Ñāṇe avisade vipassanābhāvanā viya samādhibhāvanāpi paridubbalā hotīti dassetuṃ ‘‘aparisuddhena ñāṇenā’’tiādi vuttaṃ. Tattha kammaṭṭhānanti samathakammaṭṭhānaṃ āha. Vuḍḍhiṃ aṅgapātubhāvena, virūḷhiṃ guṇabhāvena, vepullaṃ sabbaso vasibhāvappattiyā veditabbaṃ. Visade panāti sukkapakkho, tassa vuttavipariyāyena attho veditabbo.
61. 由心识心意诸法的流转与存在之性所生，身体及衣钵等物，于此处称为「法器」。这些法器如同为心意带来安乐者，亦是令心意清净的助缘。故有言「内外俱存」等。所谓身体，即以风声与八支接合而成者；身体亦可因睡眠与昏沉，或他因不净事由而受阻碍，此谓法器之意。所说「坐卧」者，即风声等结合之体态，也应视为集合体。然此集合体以细小之觉知差别而成立，故为何言之？实乃成立集合体，且此乃修习之初始。起初修学时，立于近行念处，随时间经纬安住入定，故称为入定技巧。念坚固而清净时，如何与这些法器为境？解说云间断心识流转之相。此等法器随心识生起，因专一不净之相而不清净，依赖于心识之缘起。所谓知识，乃是称呼为聚合。由此得知，不止是法器，而在于不清净之心识中，知识亦不清净。此双重聚合之不清净，又因知识对入定多有障碍，故称入定困难。禅定称为「安稳慧解」乃因其以慧之智能照见。依缘依尊者说「灯盏壳环等为依」。慧若不清净，犹如观照内心之慧与观照外境之慧皆不充足，表明「不清净之慧」之语。所说修习场所乃指止禅所。依于四大增益及诸德丰富而作修，能知普遍增长。所谓清净是指细致翅翼，以其倒转义应当知之。
§62
62.Samabhāvakaraṇanti kiccato anūnādhikabhāvakaraṇaṃ. Yathāpaccayaṃ saddheyyavatthusmiṃ adhimokkhakiccassa paṭutarabhāvena, paññāya avisadatāya, vīriyādīnaṃ ca sithilatādinā saddhindriyaṃ balavaṃ hoti. Tenāha ‘‘itarāni mandānī’’ti. Tatoti tasmā saddhindriyassa balavabhāvato, itaresañca mandattā. Kosajjapakkhe patituṃ adatvā sampayuttadhammānaṃ paggaṇhanaṃ anubalappadānaṃ paggaho, paggahova kiccaṃ, paggahakiccaṃ kātuṃ na sakkotīti sambandhitabbaṃ. Ārammaṇaṃ upagantvā ṭhānaṃ, anissajjanaṃ vā upaṭṭhānaṃ, vikkhepapaṭipakkho. Yena vā sampayuttā avikkhittā honti, so avikkhepo. Rūpagataṃ viya cakkhunā yena yāthāvato visayasabhāvaṃ passati, taṃ dassanakiccaṃ kātuṃ na sakkoti balavatā saddhindriyena abhibhūtattā. Sahajātadhammesu hi indaṭṭhaṃ kārentānaṃ sahapavattamānānaṃ dhammānaṃ ekarasatāvaseneva atthasiddhi, na aññathā. Tasmāti vuttamevatthaṃ kāraṇabhāvena paccāmasati . Tanti saddhindriyaṃ. Dhammasabhāvapaccavekkhaṇenāti yassa saddheyyavatthuno uḷāratādiguṇe adhimuccanassa sātisayappavattiyā saddhindriyaṃ balavaṃ jātaṃ, tassa paccayapaccayuppannādivibhāgato yāthāvato vīmaṃsanena. Evañhi evaṃdhammatānayena sabhāvarasato pariggayhamāne savipphāro adhimokkho na hoti, ‘‘ayaṃ imesaṃ dhammānaṃ sabhāvo’’ti parijānanavasena paññābyāpārassa sātisayattā. Dhuriyadhammesu hi yathā saddhāya balavabhāve paññāya mandabhāvo hoti, evaṃ paññāya balavabhāve saddhāya mandabhāvo hotīti. Tena vuttaṃ ‘‘taṃ dhammasabhāvapaccavekkhaṇena hāpetabba’’nti.
62. 办事有等差，谓少与多之区别。就条件而言，对于信根所可信之物，依次第之调节、慧之清晰和力等，信根遍得增强。故言「他比颓弱」者，即由此信根强大，他根较为微弱。譬如未倒台之坚固城池，守护联结紧密处，不能被破坏，乃强守护之体现。该坚守职责、驻守岗位，不可失职，正所谓属于连结部分的看护及防御。由此连结而不受扰乱者即为不动摇。若眼识如物色形体般如实了知，则难以为力强大之信根所动摇。先天习性同造造物之律，协律而行合一，方成效果，非他法可替。以此因缘故，备述此因缘之事。亦是信根。所谓法性质之察究，即信根在最可希求人身上，借因果转化而成强信根。由相应因缘细分分析，予以适当详察。由此世间有法能普遍增长，无动摇信心者，彰显信根强盛，证达此理，乃智慧事业之成功。于顽固之心，信虽坚却慧弱；慧强而信弱，亦复如是。故语云「以此正见应当摒除」。
Tathā amanasikārenāti yenākārena bhāvanamanuyuñjantassa saddhindriyaṃ balavaṃ hoti, tenākārena bhāvanāya ananuyuñjanatoti vuttaṃ hoti. Idha duvidhena saddhindriyassa balavabhāvo, attano vā paccayavisesato kiccuttariyena, vīriyādīnaṃ vā mandakiccatāya. Tattha paṭhamavikappe hāpanavidhi dassito, dutiyavikappe pana yathā manasi karoto vīriyādīnaṃ mandakiccatāya saddhindriyaṃ balavaṃ jātaṃ, tathā amanasikārena vīriyādīnaṃ paṭukiccabhāvāvahena manasikārena saddhindriyaṃ tehi samarasaṃ karontena hāpetabbaṃ. Iminā nayena sesindriyesupi hāpanavidhi veditabbo.
耶那方式，谓令修习心行起信根力量之方术。以此法而修行者，若不依此法则，修行定难安住。信根力量有二种，即自力或因力增强；或由勤苦之不足。首途乃摒除障碍之法；次途则如反思所作，令勤苦不足时信力增进。由此亦以不专注抑制勤苦不足，令信根和其他根相调和，应当予以摈除。由此方法可知其他根中摒除之法。
Vakkalittheravatthūti so hi āyasmā saddhādhimuttatāya katādhikāro satthu rūpakāyadassanappasuto eva hutvā viharanto satthārā ‘‘kiṃ te, vakkali, iminā pūtikāyena diṭṭhena? Yo kho, vakkali, dhammaṃ passati, so maṃ passatī’’tiādinā (saṃ. ni. 3.87) ovaditvā kammaṭṭhāne niyojitopi taṃ ananuyuñjanto paṇāmito attānaṃ vinipātetuṃ papātaṭṭhānaṃ abhiruhi. Atha naṃ satthā yathānisinnova obhāsaṃ visajjento attānaṃ dassetvā –
论及言辞长老之事，谓此具寿比库，持定信心而为教法所证实者，居于世尊所显现之身体现前。世尊语言曰：“汝某，汝以污秽身体何为？见法者即见我。”（取自相应典籍）以此教诲虽致力于修习，但若不随顺，终致自我堕落，陷于堕落之地。此时世尊若如常坐禅，现光示现自性，乃示现教诲之便。
‘‘Pāmojjabahulo bhikkhu, pasanno buddhasāsane;
“欢喜多获之比库，因佛教而平静；
Adhigacche padaṃ santaṃ, saṅkhārūpasamaṃ sukha’’nti. (dha. pa. 381) –
得至安稳之果，诸行调伏而获乐。”（《法句经》381偈）
Gāthaṃ vatvā ‘‘ehi vakkalī’’ti āha. So tena amateneva abhisitto haṭṭhatuṭṭho hutvā vipassanaṃ paṭṭhapesi. Saddhāya pana balavabhāvato vipassanāvīthiṃ na otari. Taṃ ñatvā bhagavā indriyasamataṃ paṭipādento kammaṭṭhānaṃ sodhetvā adāsi. So satthārā dinnanayena vipassanaṃ ussukkāpetvā maggapaṭipāṭiyā arahattaṃ pāpuṇi. Tena vuttaṃ ‘‘vakkalittheravatthu cettha nidassana’’nti.
说完偈语后，他说道：「来吧，勇猛者！」于是他凭借那无上正觉的力量，满怀喜悦地起身，开始修习正见。其精进因信心强大而不减退。世尊了解此情后，具足根门平衡，示现修行之方法予以调伏。承此圣者的指引，以坚定不移的恒心修习正见，终于证得阿拉汉果。因而称曰：「这是勇猛长老的故事，现此为例证。」
Itarakiccabhedanti upaṭṭhānādikiccavisesaṃ. Passaddhādīti ādi-saddena samādhiupekkhāsambojjhaṅgānaṃ saṅgaho daṭṭhabbo. Hāpetabbanti yathā saddhindriyassa balavabhāvo dhammasabhāvapaccavekkhaṇena hāyati, evaṃ vīriyindriyassa adhimattatā passaddhiādibhāvanāya hāyati, samādhipakkhiyattā tassā. Tathā hi sā samādhindriyassa adhimattataṃ kosajjapātato rakkhantī vīriyādibhāvanā viya vīriyindriyassa adhimattataṃ uddhaccapātato rakkhantī ekaṃsato hāpeti. Tena vuttaṃ ‘‘passaddhādibhāvanāya hāpetabba’’nti.
所谓他差别之事，即是对入道及相关功课的区别。须观察由「安住」始之诸正念觉支等的聚合。此处应当除去的是如信根之力因洞察法性而减弱，亦如精进根的强盛因培养安住等而减退，此乃三摩地功德的表现。此三摩地力如护卫精进之宝剑，精进力如护卫三摩地之利刃，二者相互制衡持续消减一方。于是说：「应当断除安住等法之修养。」
Soṇattherassa vatthūti (mahāva. 243) sukumārassa soṇattherassa vatthu. So hi āyasmā satthu santike kammaṭṭhānaṃ gahetvā sītavane viharanto ‘‘mama sarīraṃ sukhumālaṃ, na ca sakkā sukheneva sukhaṃ adhigantuṃ, kāyaṃ kilametvāpi samaṇadhammo kātabbo’’ti ṭhānacaṅkamameva adhiṭṭhāya padhānamanuyuñjanto pādatalesu phoṭesu uṭṭhitesupi vedanaṃ ajjhupekkhitvā daḷhaṃ vīriyaṃ karonto accāraddhavīriyatāya visesaṃ nibbattetuṃ nāsakkhi. Satthā tattha gantvā vīṇovādena ovaditvā vīriyasamatāyojanavidhiṃ dassento kammaṭṭhānaṃ sodhetvā gijjhakūṭaṃ gato. Theropi satthārā dinnanayena vīriyasamataṃ yojento vipassanaṃ ussukkāpetvā arahatte patiṭṭhāsi. Tena vuttaṃ ‘‘soṇattherassa vatthu dassetabba’’nti.
所谓索那长老事迹（如大毗婆沙经第243页）是有关慈悲柔和的索那长老的故事。长老曾于尊师前，执持修行法门，在凉爽林中安住，自言：「我身极其柔弱，虽动身体绞尽心力修行圣法，仍难以仅仅安乐而得安稳。」他坚守实际禅定，忍受足底破裂之痛而不受影响，具足坚固如初之坚毅。导师至，劝示持守精进功德方法，并令其改善修行。由此，长老前往蛙岗，依师指导修正精进，最终安住于正见，增长正见而证阿拉汉位。因而说：「应当示现索那长老的故事。」
Sesesupīti satisamādhipaññindriyesupi. Ekassāti ekekassa. Sāmaññaniddesovāyaṃ daṭṭhabbo. Evaṃ pañcannaṃ indriyānaṃ paccekaṃ adhimattatāya pana hāpanavasena samataṃ dassetvā idāni tattha yesaṃ visesato asādhāraṇato, sādhāraṇato ca samatā icchitabbā, taṃ dassetuṃ ‘‘visesato panā’’tiādi vuttaṃ. Etthāti etesu pañcasu indriyesu. Samatanti saddhāpaññānaṃ aññamaññaṃ anūnānadhikabhāvaṃ. Tathā samādhivīriyānaṃ . Yathā hi saddhāpaññānaṃ visuṃ visuṃ dhuriyadhammabhūtānaṃ kiccato aññamaññānativattanaṃ visesato icchitabbameva, yato nesaṃ samadhuratāya appanā sampajjatīti, evaṃ samādhivīriyānaṃ kosajjauddhaccapakkhikānaṃ samarasatāya sati aññamaññūpatthambhanato sampayuttadhammānaṃ antadvayapātābhāvena sammadeva appanā ijjhati.
末尾的意思是五根——信根、精进根、念根、定根、慧根——皆当分别精进培养。概说此理，即须以各根具足之程度，用此除去过失以求平稳。现列中那些特殊与一般的根，皆宜标明其分别之处，一般则标为平稳，是谓「特殊乃至一般」之说。此处「此五根」之义，是指所有五根。所谓平稳，乃指信与慧两者在一定程度上的互相涵摄。如同诸根常相连，互相消除偏向性，亦如定根与精进根相互扶持，使心能沉稳入定。由此，身心得以安稳而内心调和，正知智慧也随之增进。如此密切详尽地论述，显示培养根门彼此平衡对修行的重要。
‘‘Balavasaddho hī’’tiādi nidassanavasena vuttaṃ. Tassattho – yo balavatiyā saddhāya samannāgato avisadañāṇo, so muddhappasanno hoti, na aveccappasanno. Tathā hi so avatthusmiṃ pasīdati seyyathāpi titthiyasāvakā. Kerāṭikapakkhanti sāṭheyyapakkhaṃ bhajati. Saddhāhīnāya paññāya atidhāvanto ‘‘deyyavatthupariccāgena vinā cittuppādamattenapi dānamayaṃ puññaṃ hotī’’tiādīni parikappeti hetupaṭirūpakehi vañcito. Evaṃbhūto pana sukkhatakkaviluttacitto paṇḍitānaṃ vacanaṃ nādiyati, saññattiṃ na gacchati. Tenāha ‘‘bhesajjasamuṭṭhito viya rogo atekiccho hotī’’ti. Yathā cettha saddhāpaññānaṃ aññamaññaviraho na atthāvaho anatthāvaho ca, evamidhāpi samādhivīriyānaṃ aññamaññaviraho na avikkhepāvaho vikkhepāvaho cāti veditabbaṃ. Kosajjaṃ abhibhavati, tena appanaṃ na pāpuṇātīti adhippāyo. Uddhaccaṃ abhibhavatīti etthāpi eseva nayo. Tadubhayanti taṃ saddhāpaññādvayaṃ, samādhivīriyadvayañca. Samaṃ kātabbanti samarasaṃ kātabbaṃ.
关于「信力不坚」等句，以示例证开头。理由是：持有强信者，智慧明显，心不昏沉，非无明内乱。因此他安心稳定，犹如优婆塞对比其他外道弟子。反之，持错邪见者偏向极端，如狂热派或怀疑派，信心缺乏，辩才不足，故无法通达功德。他们拒绝法义，不明理。故言：「此如疾患缠身，身心焦躁不安。」正如信与慧之间存在差别，有时不通利，有时混乱。因此，关于培养正念正精进的说法，须善用节制，避免散乱猖狂。这制衡方便是防止心性混乱的重要。因此说：「不可证得定力时，换言之即缺乏熟练及自制力。躁动心亦同理。」这同样适用于信慧二者及定力与精进二者。二者相辅相成，须保持和合以达利益。此理应明白。唯有保持和谐，方能有成法功德。
Samādhikammikassāti samathakammaṭṭhānikassa. Evanti evaṃ sante, saddhāya tesaṃ balavabhāve satīti attho. Saddahantoti ‘‘pathavī pathavī’’ti manasikaraṇamattena kathaṃ jhānuppattīti acintetvā ‘‘addhā sammāsambuddhena vuttavidhi ijjhissatī’’ti saddahanto saddhaṃ janento. Okappentoti ārammaṇaṃ anupavisitvā viya adhimuccanavasena okappento pakkhandanto. Ekaggatā balavatī vaṭṭati samādhipadhānattā jhānassa. Ubhinnanti samādhipaññānaṃ, samādhikammikassa samādhino adhimattatāpi icchitabbāti āha ‘‘samatāyapī’’ti, samabhāvenāpīti attho. Appanāti idhādhippetaappanā. Tathā hi ‘‘hotiyevā’’ti sāsaṅkaṃ vadati , lokuttarappanā pana tesaṃ samabhāveneva icchitā. Yathāha – ‘‘samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti (paṭi. ma. 2.1, 5).
所谓定力修行者，即制止心念外散之法门。由此而得解：信因其力而坚固。所谓信由「土地、土地」等心念紧住，难生定力，非念中活跃；但信坚固者，便能获准正觉所示之法门。所谓直入，正如不入坐禅之业，以粗心放逸而难修持。专心一意之定力产生，致使入定之功德逐渐增长。定慧之力分别显现，定力修行者的三摩地增益当如所愿，故曰「亦求平等安稳」。所谓安稳，意即均等和合。所谓专注入定，即为所求之专注。正如言「必定成就」表显意志；而出世入定则希求与此均等和合。正如说：「修止与观宜同步增长」。
Yadi visesato saddhāpaññānaṃ, samādhivīriyānañca samatā icchitā, kathaṃ satīti āha ‘‘sati pana sabbattha balavatī vaṭṭatī’’ti. Sabbatthāti līnuddhaccapakkhesu pañcasu indriyesu. Uddhaccapakkhiye gaṇhanto ‘‘saddhāvīriyapaññāna’’nti āha. Aññathāpīti ca gahetabbā siyā. Tathā hi ‘‘kosajjapakkhena samādhinā’’ icceva vuttaṃ, na ‘‘passaddhisamādhiupekkhāhī’’ti. Sā sati. Sabbesu rājakammesu niyutto sabbakammiko. Tena kāraṇena sabbattha icchitabbatthena. Āha aṭṭhakathāyaṃ. Sabbattha niyuttā sabbatthikā, sabbena vā līnuddhaccapakkhiyena bojjhaṅgaggahaṇena atthetabbā sabbatthiyā, sabbatthiyāva sabbatthikā. Cittanti kusalacittaṃ. Tassa hi sati paṭisaraṇaṃ parāyaṇaṃ appattassa pattiyā anadhigatassa adhigamāya. Tenāha ‘‘ārakkhapaccupaṭṭhānā’’tiādi.
若特别希望信心与智慧、定力和精进能平等齐备，如何存在？经文言：“念处于一切处皆有强力而转动。”所谓“一切处”，即五处的身心惰散或振奋之变中。以振奋变者观察，称之为“信力、精进与智慧”。也可另解。因经文仅言“坚固定力如枕边禅定”而非“寂静定力”故，所指即念处。念是身心一切现行中拘束缚缚者，故能于一切处如所欲。注疏曰：念处拘束于一切诸业；此拘束即凭五种振奋处，摄取觉支。心是善心；其念是依靠、归宿，令未得者得，已得者复得。故称“护持观护”等。
§63
63.Cittekaggatānimittassāti cittekaggatāya nimittassa, cittekaggatāsaṅkhātassa ca nimittassa. Cittassa hi samāhitākāraṃ sallakkhetvā samathanimittaṃ rakkhantoyeva kasiṇanimittaṃ rakkhati. Tasmā pathavīkasiṇādikassāti ādi-saddena na kevalaṃ paṭibhāganimittasseva, atha kho samathanimittassāpi gahaṇaṃ daṭṭhabbaṃ. Tanti rakkhaṇakosallaṃ. Idha appanākosallakathāyaṃ ‘‘nimittakosalla’’nti adhippetaṃ, karaṇabhāvanākosallānaṃ pageva siddhattāti adhippāyo.
63.“心专一相”的意涵，是指心专一所显现的相，及该相的总称。心专一时，心态集中，标示内心特质并守护止观等相，如地方般若显现相等。故以“地相”等开头，不止指心专一的部分现象，更涵盖止观所护诸相。此乃守护的妙巧。此处通过对安住技艺的阐释，体现“相巧”，是诸修习相中最胜者。
§64
64.Atisithilavīriyatādīhīti ādi-saddena pamodanasaṃvejanavipariyāye saṅgaṇhāti. Līnanti saṅkucitaṃ kosajjapakkhapatitaṃ. Cittanti bhāvanācittaṃ. Dhammavicayasambojjhaṅgādayo bhāvetīti ettha ‘‘tayo’’ti padaṃ ānetvā sambandhitabbaṃ. Yathā pana te bhāvetabbā, taṃ sayameva vakkhati.
64.“过度松懈与精进”等以开头，是指心起欢喜、震动而变坏。惰懈是心凝滞，沉沦于枕边禅定。心即修习心。由法的分析觉支等引生，故此处须载明“三者”，当言其须修习者，如注释中自行说明者。
Parittanti appakaṃ. Ujjāletukāmoti padīpetukāmo. Udakavātaṃ dadeyyāti udakamissaṃ vātaṃ upaneyya. Akāloti nakālo, ayuttakālo vā. Satiādidhammasāmaggisaṅkhātāya bodhiyā bujjhati etāyāti katvā, taṃsamaṅgino vā bujjhatīti bodhino yogino aṅganti bojjhaṅgo , pasattho, sundaro vā bojjhaṅgo sambojjhaṅgo . Kāyacittadarathavūpasamalakkhaṇā passaddhiyeva sambojjhaṅgo passaddhisambojjhaṅgo, tassa passaddhisambojjhaṅgassa. Samādhisambojjhaṅgādīsupi eseva nayo. Ayaṃ pana viseso – samādhissa tāva padatthalakkhaṇāni heṭṭhā āgatāneva. Upapattito ikkhatīti upekkhā. Sā panāyaṃ atthato tatramajjhattupekkhāva idha bojjhaṅgupekkhā veditabbā. Dusamuṭṭhāpayanti samuṭṭhāpetuṃ uppādetuṃ asakkuṇeyyaṃ. Dhammānaṃ, dhammesu vā vicayo dhammavicayo, paññāti attho. Vīrassa bhāvo, kammaṃ vā, vidhinā vā īretabbaṃ pavattetabbanti vīriyaṃ, ussāho. Pīṇeti kāyaṃ, cittaṃ ca santappetīti pīti.
“Paritta”是小或次的意思。"Ujjāletukāmo"即渴望启发，似风吹水面。若以水比喻心念，则心念得调和如水波平。“不时”是指不合时节、不相应。因念等法同时时具，是觉的缘故，称为“明觉”。与诸觉支相应，为修习的内在因素。身心安定的觉支中，此为安定觉支，亦即“安定觉支”之约名。此特色在于定的特质及其根本出现之处。产生或消失名为“不平等”，此处乃中道的平等觉察。此处应以此觉察对四觉支观察，导致不乱乱乱，不能起纷扰、其心无乱。对法及法的觉察即法的分析，称为慧义。精进的本质，以善法产生、行法应行为標准，即精进与热忱。身心和谐带来喜悦与安稳。
Yaṃ yaṃ sakaṃ yathāsakaṃ, attano attanoti attho. Āhāravasenāti paccayavasena. Bhāvanāti uppādanā, vaḍḍhanā ca. Kusalākusalāti kosallasambhūtaṭṭhena kusalā, tappaṭipakkhato akusalā. Ye akusalā, te sāvajjā. Ye kusalā, te anavajjā. Akusalā hīnā, itare paṇītā. Kusalāpi vā hīnehi chandādīhi āraddhā hīnā, itare paṇītā. Kaṇhāti kāḷakā cittassa apabhassarabhāvakaraṇā, sukkāti odātā cittassa pabhassarabhāvakaraṇā. Kaṇhābhijātihetuto vā kaṇhā, sukkābhijātihetuto sukkā. Te eva sappaṭibhāgā. Kaṇhā hi ujuvipaccanīkatāya sukkehi sappaṭibhāgā. Tathā sukkāpi itarehi. Atha vā kaṇhā ca sukkā ca sappaṭibhāgā ca kaṇhasukkasappaṭibhāgā. Sukhā hi vedanā dukkhāya vedanāya sappaṭibhāgā, dukkhā ca vedanā sukhāya sappaṭibhāgāti. Anuppannassāti anibbattassa. Uppādāyāti uppādanatthāya. Uppannassāti nibbattassa. Bhiyyobhāvāyāti punappunabhāvāya. Vepullāyāti vipulabhāvāya. Bhāvanāyāti vaḍḍhiyā. Pāripūriyāti paripūraṇatthāya.
“随各自本性与条件而生”，意指因缘相续之意。食因此处为条件之意味。修习意指生起、增长等。善与不善是由技巧产生的分别：善法是该修，反之是恶。恶法是有害的；善法是无害的。恶法有粗浅与成熟之分；善法有粗浅与成熟之分。黑暗为心不明亮所致；明亮为心明显所致。黑暗与明亮互为对方。它们均短暂；黑暗因对立增长，明亮因对立增长。黑暗与明亮相对，快乐感是苦感的对应，苦感则是快乐感的对应。未生之意是未起；起即生起；复生是不断出现，盛大则是广泛生起。修习是增长；圆满是完成。
Tatthāti ‘‘atthi bhikkhave’’tiādinā dassitapāṭhe. Sabhāvasāmaññalakkhaṇapaṭivedhavasenāti ekajjhaṃ katvā gahaṇe anavajjasukhavipākādikassa visuṃ visuṃ pana phusanādikassa sabhāvalakkhaṇassa, aniccādikassa sāmaññalakkhaṇassa ca paṭivijjhanavasena. Pavattamanasikāroti kusalādīnaṃ taṃtaṃsabhāvalakkhaṇādikassa yāthāvato avabujjhanavasena uppannajavanacittuppādo. So hi aviparītamanasikāratāya ‘‘yonisomanasikāro’’ti vutto. Tadābhogatāya āvajjanāpi taggatikāva. Ruppanalakkhaṇādikampi idha sāmaññalakkhaṇeneva saṅgahitanti daṭṭhabbaṃ. Kusalakiriyāya ādiārambhavasena pavattavīriyaṃ dhitisabhāvatāya ‘‘dhātū’’ti vuttanti āha ‘‘ārambhadhātūti paṭhamavīriyaṃ vuccatī’’ti. Laddhāsevanaṃ vīriyaṃ balappattaṃ hutvā paṭipakkhaṃ vidhamatīti āha ‘‘kosajjato nikkhantattā tato balavatara’’nti. Adhimattādhimattatarānaṃ paṭipakkhadhammānaṃ vidhamanasamatthaṃ paṭupaṭutarādibhāvappattaṃ hotīti vuttaṃ ‘‘paraṃ paraṃ ṭhānaṃ akkamanato tatopi balavatara’’nti. Tiṭṭhati pavattati etthāti ṭhāniyā, pītisambojjhaṅgassa ṭhāniyā pītisambojjhaṅgaṭṭhāniyā. Ṭhātabbo vā ṭhāniyo, pītisambojjhaṅgo ṭhāniyo etesūti pītisambojjhaṅgaṭṭhāniyā, aparāparaṃ vattamānā pītisambojjhaṅgasampayuttā dhammā. Yasmā pana tesu pītiyeva pītisambojjhaṅgassa visesakāraṇaṃ, tasmā vuttaṃ ‘‘pītiyā eva etaṃ nāma’’nti. Uppādakamanasikāroti yathā manasi karoto anuppanno pītisambojjhaṅgo uppajjati, uppanno ca vaḍḍhati, tathā pavattamanasikāro.
“Tattha”是“存在也，比库”等示现句首之意。所谓“常体共相的深入理解”，是指整体把握痛乐等诸法共性的反复体现及无常等共性认知。不断的心念、起心动念即是如此观察。此观为“正念观”，又称“正知观”。适当用此修习乃良方，故称“正思维”。这里复合相等被称为“元素”，如注释称为“初生精进”，即最初生起的精进。精进得力，成为内在力量，故云“由窄地起步，后转强大”。因专注于活动状态，纵然前进，仍可防止偏失，故曰“从一处转向另一处更强”。“处”意指修习中，及喜悦觉支的所在，称为“处所”。此处应理解为喜悦觉支的场所。喜悦和各觉支轮流出现，共呈现为一整体。因喜悦是该觉支的显著性质，故称“喜悦即此名”。所谓发起关注是指念于心中如此观察后，喜悦觉支随即生起、增长，皆依此实际动作而生。
Paripucchakatāti pariyogāhetvā pucchakabhāvo. Pañcapi hi nikāye uggahetvā ācariye pariyupāsitvā tassa tassa atthaṃ paripucchantassa, te vā saha aṭṭhakathāya pariyogāhetvā yaṃ yaṃ tattha gaṇṭhiṭṭhānaṃ, taṃ taṃ ‘‘idaṃ, bhante, kathaṃ, imassa ko attho’’ti pucchantassa dhammavicayasambojjhaṅgo uppajjatīti. Vatthuvisadakiriyā indriyasamattapaṭipādanā saṅkhepato, vitthārato ca pakāsitā eva. Tattha pana samādhisaṃvattaniyabhāvena āgatā, idha paññāsaṃvattaniyabhāvena. Yadaggena hi samādhisaṃvattanikā, tadaggena paññāsaṃvattanikā samādhissa ñāṇapaccupaṭṭhānato. ‘‘Samāhito yathābhūtaṃ pajānātī’’ti (saṃ. ni. 4.99; 5.1071) vuttaṃ. Duppaññapuggalaparivajjanā nāma duppaññānaṃ mandabuddhīnaṃ bhattanikkhittakākamaṃsanikkhittasunakhasadisānaṃ momūhapuggalānaṃ dūrato pariccajanā. Paññavantapuggalasevanā nāma paññāya katādhikārānaṃ saccapaṭiccasamuppādādīsu kusalānaṃ ariyānaṃ, vipassanākammikānaṃ vā mahāpaññānaṃ kālena kālaṃ upasaṅkamanaṃ. Gambhīrañāṇacariyapaccavekkhaṇāti gambhīrañāṇehi caritabbānaṃ khandhāyatanadhātādīnaṃ, saccapaccayākārādidīpanānaṃ vā suññatāpaṭisaṃyuttānaṃ suttantānaṃ paccavekkhaṇā. Tadadhimuttatāti paññādhimuttatā, paññāya ninnapoṇapabbhāratāti attho.
问法者之意谓寻问之心。五部经中众弟子依师之教，专心追问各自之义，依注疏逐句详解所有问答中之各个关键处，发问“此处如何，何意为何？”即生起了对法之探究觉支。论理阐述中，简略而明了揭示根本，详尽而清晰示现。于禅定传承之中，先得禅定净固，次有智慧显现。由禅定产生智慧，以致“禅定中得实知”的说法成就。弃智愚钝者，乃愚痴凡夫，心如其名，以欲望为食，好行粗恶，远离慧者。但亲近智慧者，即修习正见等功德，善于依缘起法等实相真理，常以大慧接近佛陀。所谓深知观察者，观察色、受、想、行、识诸蕴及六入等，所观察甚深，揭示实相条件因缘，且观诸空义。所谓法之智慧，即是智慧之究竟成就，义为智慧之所连接负担解除。
Apāyādīti ādi-saddena jātiādiṃ atīte vaṭṭamūlakaṃ dukkhaṃ, anāgate vaṭṭamūlakaṃ dukkhaṃ, paccuppanne āhārapariyeṭṭhimūlakañca dukkhaṃ saṅgaṇhāti. Vīriyāyattassa lokiyalokuttaravisesassa adhigamo eva ānisaṃso, tassa dassanasīlatā vīriyāyatta…pe… dassitā. Sapubbabhāgo nibbānagāmimaggo gamanavīthi gantabbā paṭipajjitabbā paṭipadāti katvā . Dāyakānaṃ mahapphalabhāvakaraṇena piṇḍāpacāyanatāti paccayadāyakānaṃ attani kārassa attano sammāpaṭipattiyā mahapphalakārabhāvassa karaṇena piṇḍassa bhikkhāya paṭipūjanā. Itarathāti āmisapūjāya. Kusītapuggalaparivajjanatāti alasānaṃ bhāvanāya nāmamattampi ajānantānaṃ kāyadaḷhībahulānaṃ yāvadatthaṃ bhuñjitvā seyyasukhādianuyuñjanakānaṃ tiracchānakathikānaṃ puggalānaṃ dūrato pariccajanā. Āraddhavīriyapuggalasevanatāti ‘‘divasaṃ caṅkamena nisajjāyā’’tiādinā (vibha. 519; a. ni. 3.16) bhāvanārambhavasena āraddhavīriyānaṃ daḷhaparakkamānaṃ puggalānaṃ kālena kālaṃ upasaṅkamanā. Sammappadhānapaccavekkhaṇatāti catubbidhasammappadhānānubhāvassa paccavekkhaṇatā. Tadadhimuttatāti tasmiṃ vīriyasambojjhaṅge adhimutti sabbiriyāpathesu ninnapoṇapabbhāratā. Ettha ca thinamiddhavinodanakusītapuggalaparivajjanaāraddhavīriyapuggalasevanatadadhimuttatā paṭipakkhavidhamanapaccayūpasaṃhāravasena, apāyādibhayapaccavekkhaṇādayo samuttejanavasena vīriyasambojjhaṅgassa uppādakā daṭṭhabbā.
所谓凶趣，是以本义强调生死苦难：过去世轮回之苦、未来世轮回之苦及当世受食不足之苦皆含括其中。精进者则得特别成就，无论世间内外，因有此力量，其见德善能施显。修习从正见通达解脱之道，必秉持前行正确，稳步前进。供养福田者，因其自身精勤持行佛法，故获大功德得以修福。反之，悭吝懒惰之人，则无所得，沉迷无益，身心颓废，远离善缘。与精进者相交者，即常亲近努力坚定之人，住持正法。正勤的反思审察，是四种努力之中善用之道。所谓法理之智慧成就，指于精进觉支中成就智慧，负担解脱。于此，中尤重视对惰懒无知者远离，精进之士相随互援，护法正行。遍观一切恶趣及怖畏之念，引发精进觉支之生起，礼敬诸善法。
Buddhādīsu pasādasinehābhāvena thusakharahadayā lūkhapuggalā, tabbipariyāyena siniddhapuggalā veditabbā. Buddhādīnaṃ guṇaparidīpanā sampasādanīyasuttādayo (dī. ni. 3.141 ādayo) pasādanīyasuttantā. Imehi ākārehīti yathāvuttehi kusalādīnaṃ sabhāvasāmaññalakkhaṇapaṭivijjhanādiākārehi ceva paripucchakatādiākārehi ca. Ete dhammeti ete kusalādīsu yonisomanasikārādike ceva dhammatthaññutādike ca.
于佛及诸圣众面前，表现出敬仰恭敬，谦逊之人，乃觉悟稳固者也。应该认识为知足精进的正教人所示范的法，是由开示清净法门的经文所说明。以此众缘造就、所知法，则是指依正见等种种善法以及具正见皈依的根基等。此处所论的“问法之心”，乃是因慈悲及智慧之根基而生起，依正见等法理深究真理或对法义的透彻认识。故众论中所说的，皆指修行中促进善法的正确思维及能生智慧之内涵。
§65
65.Accāraddhavīriyatādīhīti ativiya paggahitavīriyatādīhi. Ādi-saddena saṃvejanapamodanādiṃ saṅgaṇhāti. Uddhatanti samādhiādīnaṃ mandatāya avūpasantaṃ. Duvūpasamayanti vūpasametuṃ samādhātuṃ asakkuṇeyyaṃ.
所谓激励精进等，是以极度努力的精进为旨，包含了勤奋投入而生的振奋与欢喜之感。狂妄则是指禅定等所生的昏沉和懈怠的相反状况。双向止息，意指使懈怠消除，从而令心定下来，得以入禅。
Taṃākāraṃ sallakkhetvāti yenākārena assa yogino passaddhi samādhi upekkhāti ime passaddhiādayo dhammā pubbe yathārahaṃ tasmiṃ tasmiṃ kāle uppannapubbā, taṃ cittataṃsampayuttadhammānaṃ passaddhākāraṃ, samāhitākāraṃ, ajjhupekkhitākārañca upalakkhetvā upadhāretvā. Tīsupi padesūti ‘‘atthi, bhikkhave, kāyappassaddhī’’tiādinā āgatesu tīsupi vākyesu, tehi vā pakāsitesu tīsu dhammakoṭṭhāsesu. Yathāsamāhitākāraṃ sallakkhetvā gayhamāno samatho eva samathanimittanti āha ‘‘samathanimittanti ca samathassevetamadhivacana’’nti. Nānārammaṇe paribbhamanena vividhaṃ aggaṃ etassāti byaggo, vikkhepo. Tathā hi so anavaṭṭhānaraso, bhantatāpaccupaṭṭhāno ca vutto. Ekaggatābhāvato byaggapaṭipakkhoti abyaggo, samādhi. So eva nimittanti pubbe viya vattabbaṃ. Tenāha ‘‘avikkhepaṭṭhena ca tasseva abyagganimittanti adhivacana’’nti.
为了明示修行者于自身境界之宁静与禅定、平等心，特指出此等状态的样相。修道人应认知此等安稳及入定之相，乃由先前时间任运产生，遍及心识各层，与之相应的宁静与专注的现象。此三者（身体宁静、心定、正念的平等观）统称为“三种宁静”。三部经文中分别以“有身宁静”等句阐述，现存三藏、论书等也多次体现。禅定之相以“止”为念，亦名为止相。广义而言，各种妄念纷扰轮转所引起的杂乱心态，此等心态相反之心即为宁静，亦谓为不乱心。佛说：“宁静即为禅定之相。”诸经论亦称宁静是修定基础，定能抑止妄忧。此处亦说“同样有不动者为定相”，故此相名不乱。
Sarīrāvatthaṃ ñatvā mattaso paribhutto paṇītāhāro kāyalahutādīnaṃ samuṭṭhāpanena passaddhiyā paccayo hoti, tathā utusappāyaṃ, iriyāpathasappāyañca sevitaṃ, payogo ca kāyiko pavattitoti āha ‘‘paṇītabhojanasevanatā’’tiādi. Payogasamatādīnaṃ abhāvena sadarathakāyacittā puggalā sāraddhapuggalā. Vuttavipariyāyena passaddhakāyā puggalā veditabbā.
知晓身体本质的人，善于修持饮食清净、适当调摄和行动清净等，是得以身心宁静的条件。恰当饮食则是指选择有益身体之食，适量节制，不放逸。反之，懒惰之人，虽知法义，却因无精进而褪失身心灵清净。故应修习正道，安住精进。此乃诸修行者应当知晓，体悟饮食清净与身心相应，方能令心宁静以进发正法。
Nirassādassāti bhāvanassādarahitassa. Bhāvanā hi vīthipaṭipannā pubbenāparaṃ visesavatī pavattamānā cittassa assādaṃ upasamasukhaṃ āvahati, tadabhāvato nirassādaṃ cittaṃ hoti. Saddhāsaṃvegavasenāti saddhāvasena, saṃvegavasena ca. Sampahaṃsanatāti sammadeva pahaṃsanatā saṃvejanapubbakapasāduppādanena bhāvanā cittassa tosanā. Sammāpavattassāti līnuddhaccavirahena, samathavīthipaṭipattiyā ca samaṃ, savisesañca pavattiyā sammadeva pavattassa bhāvanācittassa. Ajjhupekkhanatāti paggahaniggahasampahaṃsanesu abyāvaṭatā. Jhānavimokkhapaccavekkhaṇatāti paṭhamādīni jhānāni paccanīkadhammehi suṭṭhu vimuttatādinā teyeva vimokkhā tesaṃ ‘‘evaṃ bhāvanā, evaṃ samāpajjanā, evaṃ adhiṭṭhānaṃ, evaṃ vuṭṭhānaṃ, evaṃ saṃkileso, evaṃ vodāna’’nti pati pati avekkhaṇā.
「无失落」者，是指缺乏心理修习的欢喜。因为修习者先前历史行迹、现前各种特异现象所引发的心的满足与安宁，因其不存在而称为无失落。所谓「信心鼓舞力量」指信心与激励的力量。修习通过正当的讥责、劝勉，以激发心的喜悦。所谓「正行」是指断绝怠惰、精神松懈，以恰当持行禅定的方法；也就是说，修习心态应以正当差别的修行状态正当运行。所谓「中正不动」是指在专注、收摄讥责过程中不走散乱。禅定、解脱诸法的回顾，是指初禅及其后诸禅以清净解脱的特征，依次检视，瞻仰诸禅中修习、正入、安立、净除、破除烦恼、觉知所发之理，反复细观。
Sattamajjhattatāti sattesu piyaṭṭhāniyesupi gahaṭṭhapabbajitesu majjhattākāro ajjhupekkhanā. Saṅkhāramajjhattatāti ajjhattikesu cakkhādīsu, bāhiresu pattacīvarādīsu majjhattākāro ajjhupekkhanā. Sattasaṅkhārānaṃ mamāyanaṃ sattasaṅkhārakelāyanaṃ. Imehākārehīti imehi yathāvuttehi kāyacittānaṃ passaddhākārasallakkhaṇādiākārehi ceva sappāyāhārasevanādiākārehi ca. Ete dhammeti ete passaddhiādidhamme.
「五心中正」者，谓于五根中尽受爱缘五三心依止之中正观照。所谓「群行中正」者，是指外法与内法诸心行，如眼根等内根，外界诸缘如席毯衣服等外缘，在专注收摄中，都保持中正之状。所谓「我执群行」者，是指此五群行即身、心的安静状态、特征标记，以及正当的善法供养等法，这些统统属色法。此等法则为真法，是具足安静等诸功德之法。
§66
66.Paññāpayogamandatāyāti paññābyāpārassa appabhāvena. Yathā hi dānasīlāni alobhādosappadhānāni , evaṃ bhāvanā amohappadhānā visesato appanāvahā. Tattha yadā paññā na balavatī hoti, tadā bhāvanācittassa anabhisaṅkhato viya āhāro purisassa abhiruciṃ na janeti, tena taṃ nirassādaṃ hoti. Yadā ca bhāvanā pubbenāparaṃ visesāvahā na hoti sammadeva avīthipaṭipattiyā, tadā upasamasukhassa alābhena cittaṃ nirassādaṃ hoti. Tadubhayaṃ sandhāyāha ‘‘paññāpayogamandatāyā’’tiādi. Nanti cittaṃ. Jātijarābyādhimaraṇāni yathārahaṃ sugatiyaṃ, duggatiyañca hontīti tadaññameva pañcavidhabandhanādikhuppipāsādiaññamaññavibādhanādihetukaṃ apāyadukkhaṃ daṭṭhabbaṃ. Tayidaṃ sabbaṃ tesaṃ tesaṃ sattānaṃ paccuppannabhavanissitaṃ gahitanti atīte, anāgate ca kāle vaṭṭamūlakadukkhāni visuṃ gahitāni. Ye pana sattā āhārūpajīvino, tattha ca uṭṭhānaphalūpajīvino, tesaṃ aññehi asādhāraṇaṃ jīvitadukkhaṃ aṭṭhamaṃ saṃvegavatthu vuttanti daṭṭhabbaṃ.
「智慧运用不足」是指智慧作用不彰显。譬如布施、持戒等无贪嗔之基础善法，修习时无明分别的不专注，特殊地招致不足之乐。如若智慧不强，则修习心无缘增长喜乐，因而导致无欢喜。若修习未能以前后贯通、特别善巧、正行禅定，则以未得安乐为因，心生无欢喜。合因而言，这称为「智慧运用不足」。心不同者，如生死老病是喜乐之障碍，善趣与恶趣如实存在，因此真实观察五种烦恼束缚等，有碍心乐而致痛苦，乃众生生死轮回之根源。凡有所依以生命存续者，及此生死果报现象，唯有此处讲为第八大激励之缘，必当观察。
Assāti cittassa. Alīnantiādīsu kosajjapakkhiyānaṃ dhammānaṃ anadhimattatāya alīnaṃ. Uddhaccapakkhikānaṃ dhammānaṃ anadhimattatāya anuddhataṃ. Paññāpayogasampattiyā, upasamasukhādhigamena ca anirassādaṃ. Pubbenāparaṃ savisesaṃ tato eva ārammaṇe samappavattaṃ, samathavīthipaṭipannañca. Tattha alīnatāya paggahe, anuddhatatāya niggahe, anirassādatāya sampahaṃsane na byāpāraṃ āpajjati. Alīnānuddhatatāya hi ārammaṇe samappavattaṃ anirassādatāya samathavīthipaṭipannaṃ. Samappavattiyā vā alīnaṃ anuddhataṃ, samathavīthipaṭipattiyā anirassādanti daṭṭhabbaṃ.
「有」者指心存在。所谓怠慢，是指不正治修诸功德法之懈怠。心散乱诸法不调达，称为散乱。智慧能运用时，得以胜任安乐，称为无失落。过去、未来专注修持之善法正在作用，达至止禅道理之正行。此中懈怠、散乱、无失落的情况，令心不生外散之务。因懈怠散乱而专注善法之成就，与无失落止禅道理正行相应。检视即是心之懈怠散乱及无失落贤达的相应处理。
Nekkhammapaṭipadanti jhānapaṭipattiṃ. Samādhiadhimuttatāti samādhinibbattane jhānādhigame yuttappayuttatā. Sā pana yasmā samādhiṃ garuṃ katvā tattha ninnapoṇapabbhārabhāvena pavattiyā hoti, tasmā ‘‘samādhigarū’’tiādi vuttaṃ.
「出家修道」是指禅定之修行。所谓禅定殊胜，是指禅定生起、入得禅定之契合相应。因禅定为尊贵故能降伏杂乱夺持心念，故曰「禅定为尊」。
§67
67. Paṭiladdhe nimittasmiṃ evaṃ hi sampādayato appanākosallaṃ imaṃ appanā sampavattatīti sambandho. Sāti appanā. Hitvā hīti hi-saddo hetuattho. Yasmā ṭhānametaṃ na vijjati, tasmā cittappavattiākāraṃ bhāvanācittassa līnuddhatādivasena pavattiākāraṃ sallakkhayaṃ upadhārento. Samataṃ vīriyasseva vīriyassa samādhinā samarasataṃyeva yojayetha. Kathaṃ pana yojayethāti āha ‘‘īsakampī’’tiādi. Tattha layanti līnabhāvaṃ, saṅkocanti attho. Yantanti gacchantaṃ , paggaṇhetheva samabhāvāyāti adhippāyo. Tenāha ‘‘accāraddhaṃ nisedhetvā samameva pavattaye’’ti. Kathaṃ pana samameva pavattayeti āha ‘‘reṇumhī’’tiādi. Yathāti reṇuādīsu yathā madhukarādīnaṃ pavatti upamābhāvena aṭṭhakathāyaṃ sammavaṇṇitā, evaṃ līnuddhatabhāvehi mocayitvā vīriyasamatāyojanena nimittābhimukhaṃ mānasaṃ paṭipādaye paṭibhāganimittābhimukhaṃ bhāvanācittaṃ sampādeyyāti attho.
「既得境相中」者，意指已得禅定境界时，此心理修须勤谨无懈怠，方可生起正定。所谓「勤谨」即「勤」字之意。由于缺少此处正当地，故当修行修持心若生萎靡，心志当与禅定同调相应。如何相应？如比喻「微风怯怯」者，意指心中懈怠、收缩、牵绊，诸心念动而经受折服。故训诂曰「摒除执著同起其顺」。又曰「戒止如尘之微细」，意指如蜜蜂等小虫飞舞，譬喻心念轻微逡巡动摇，应以纪律正行，解除萎靡，平等用力，专注于禅相，使心理修持稳固以彰显正法境界。
Nimittābhimukhapaṭipādanavaṇṇanā向相转入之阐述的解释
§68
68.Tatrāti tasmiṃ ‘‘reṇumhī’’tiādinā vuttagāthādvaye. Atthadīpanā upamūpameyyatthavibhāvanā. Achekoti akusalo. Pakkhandoti dhāvituṃ āraddho. Vikasanakkhaṇeyeva sarasaṃ kusumaparāgaṃ hoti, pacchā vātādīhi paripatati, virasaṃ vā hoti. Tasmā nivattane reṇu khīyatīti āha ‘‘khīṇe reṇumhi sampāpuṇātī’’ti. Puppharāsinti rukkhasākhāsu nissitaṃ pupphasañcayaṃ.
在此，即第六十八条，关于“reṇumhī”等二句颂歌。其义为示现、比喻、各类事理的说明。Achecoti（阿切可）意为不善，Pakkhandoti（巴肯多）谓开始奔走。正如花瓣绽放时极为美丽鲜明，后来为风等所吹动，终致凋落。因此在凋零时说“籽粒已失”，意谓“籽离凋谢已圆满”。Puppharāsinti（布伐哈拉辛提）指依附树枝的花蕾积聚。
Sallakattaantevāsikesūti sallakattaācariyassa antevāsikesu. Udakathālagateti udakathāliyaṃ ṭhapite. Satthakammanti sirāvedhanādisatthakammaṃ. Phusitumpi uppalapattanti sambandho. Samenāti purimakā viya garuṃ, mandañca payogaṃ akatvā samappamāṇena payogena. Tatthāti uppalapatte. Pariyodātasippoti suvisuddhasippo nipphannasippo.
『外科医师的弟子们』，意即外科医师老师的弟子们。『置于水盘中』，意即放置在水盘里的。『刀法』，意即切开血管等刀术操作。『乃至触碰荷叶』，此乃连接语。『平稳地』，意即不像前者那般施以沉重而缓慢的用力，而是以适中之力施术。『于彼』，意即在荷叶上。『技艺精纯』，意即技艺极为纯熟、技艺圆满成就。
Makkaṭakasuttanti lūtasuttaṃ. Niyāmako nāvāsārathī. Laṅkāranti kilañjādimayaṃ nāvākaṭasārakaṃ. Telena achaḍḍento nāḷiṃ pūretīti sarāvādigatena telena achaḍḍento sukhumacchiddakaṃ telanāḷiṃ pūreti. Evamevāti yathā te ādito vuttamadhukarasallakattaantevāsisuttākaḍḍhakaniyāmakatelapūrakā vegena payogaṃ karonti, evameva yo bhikkhu ‘‘sīghaṃ appanaṃ pāpuṇissāmī’’ti gāḷhaṃ vīriyaṃ karoti, yo majjhe vuttamadhukarādayo viya vīriyaṃ na karoti, ime dvepi vīriyasamatābhāvena appanaṃ pāpuṇituṃ na sakkonti. Yo pana avasāne vuttamadhukarādayo viya samappayogo, ayaṃ appanaṃ pāpuṇituṃ sakkoti vīriyasamatāyogatoti upamāsaṃsandanaṃ veditabbaṃ. Tena vuttaṃ ‘‘eko bhikkhū’’tiādi. Līnaṃ bhāvanācittanti adhippāyo.
Makkaṭakasuttanti，谓“猕猴经”，又称泥泞经。Niyāmako，指法规的调整者，乃船夫。Laṅkāranti，谓装饰，如划船工具。使用油脂抹竹管，以滑润柔软，方便穿透。如同蜜蜂在萨拉卡塔临终之际借助油脂迅速施行，修习者若迅速用力精进，像蜜蜂一样努力，则能获得精进果。若中途缺乏努力，则难以达到相同成果。若终结时精进止息，则能够达到修习果，故有“单一比库”的称谓。Līnaṃ bhāvanācittanti，指意念的专注统一。
Paṭhamajjhānakathāvaṇṇanā初禅之论的解释
§69
69.Evanti vuttappakārena. Vīriyasamatāyojanavasena vīthipaṭipannaṃ bhāvanāmānasaṃ paṭibhāganimitteyeva ṭhapanavasena nimittābhimukhaṃ paṭipādayato assa yogino. Ijjhissatīti samijjhissati, uppajjissatīti attho. Anuyogavasenāti bhāvanāvasena. Sesānīti sesāni tīṇi, cattāri vā. Pakaticittehīti pākatikehi kāmāvacaracittehi. Balava…pe… cittekaggatāni bhāvanābalena paṭutarasabhāvappattiyā. Parikammattāti paṭisaṅkhārakattā. Yadi āsannattā upacāratā, gotrabhuno eva upacārasamaññā siyāti āha ‘‘samīpacārittā vā’’ti. Anaccāsannopi hi nātidūrapavattī samīpacārī nāma hoti. Appanaṃ upecca carantīti upacārāni. Ito pubbe parikammānanti nānāvajjanavīthiyaṃ parikammānaṃ. Etthāti etesu parikammupacārānulomasaññitesu. Sabbantimanti tatiyaṃ, catutthaṃ vā. Parittagottābhibhavanatoti parittassa gottassa abhibhavanato. Gaṃtāyatīti hi gottaṃ, ‘‘paritta’’nti pavattamānaṃ abhidhānaṃ, buddhiñca ekaṃsikavisayatāya rakkhatīti parittagottaṃ. Yathā hi buddhi ārammaṇabhūtena atthena vinā na pavattati, evaṃ abhidhānaṃ abhidheyyabhūtena. Tasmā so tāni tāyati rakkhatīti vuccati. Taṃ pana mahaggatānuttaravidhuraṃ kāmataṇhāya gocarabhūtaṃ kāmāvacaradhammānaṃ āveṇikarūpaṃ daṭṭhabbaṃ. Mahaggatagottepi iminā nayena attho veditabbo. Bhāvanatoti uppādanato.
第六十九条，据所言，修行者凭借力量相称的精进养成，心念向善修养得以坚固。Ijjhissatīti，意谓生起善心。Anuyogavasenāti，依修行而行。Sesānīti，指三至四法。Pakaticittehīti，指带染污之心意。行持的力量和内心的统一导致修习力量增强。Parikammattāti，谓备齐、周密。若持有亲近之心，则视同亲近之礼，故云“samīpacārittā vā”。即便非亲近，若不遥远也谓之近行。Upacārāni，指辅佐之机。Itto pubbe parikammānanti，指诸多通路的辅佐过程。Etthāti，意为在此种辅佐流程中。Sabbantimanti，表示第三或第四次。Parittagottābhibhavanatoti，谓从所护持的集团中取得护持。Gāṃtāyatīti，指出“gottā”为护持之意，因心智能够专注一法，故得以保持。因心智能引导，故称为护持。这对深解欲爱烦恼之苦者尤为重要。此法亦适用于已深刻智达者，应据此理解“修行”二字的意味。
Avisesena sabbesaṃ sabbā samaññāti paṭhamanayo gahitaggahaṇaṃ hotīti āha ‘‘aggahitaggahaṇenā’’tiādi. Nānāvajjanaparikammameva parikammanti adhippāyena ‘‘paṭhamaṃ vā upacāra’’ntiādi vuttaṃ. Catutthaṃ appanācittaṃ, pañcamaṃ vā appanācittaṃ pubbe vuttanayena sace catutthaṃ gotrabhu hotīti attho. Pañcamaṃ vāti vā-saddo aniyame. Svāyaṃ aniyamo iminā kāraṇenāti dassetuṃ ‘‘tañca kho khippābhiññadandhābhiññavasenā’’ti vuttaṃ. Tattha khippābhiññassa catutthaṃ appeti, dandhābhiññassa pañcamaṃ. Kasmā pana catutthaṃ, pañcamaṃ vā appeti, na tato paranti āha ‘‘tato paraṃ javanaṃ patatī’’ti. Tato pañcamato paraṃ chaṭṭhaṃ, sattamañca javanaṃ patantaṃ viya hoti parikkhīṇajavattāti adhippāyo.
总括而言，对一切法无分别一视同仁称为初度坚定，故称“坚定所坚”。多样路径的辅佐过程称为修行之辅导，如称为“第一或辅佐”时所述。第四、第五次精勤意念于先前言教中已有所说。第五一音为无约束。自我无约束即由此有，由此显现。故说明有言“速成与后效”，速成者谓第四，后效者为第五。何以谓其是第四、第五呢？非彼之后，谓其“由此后则下坠”。于是第五之后，第六、第七次等相继堕落，是为“耗散贪著”的表现。
Yathā aladdhāsevanaṃ paṭhamajavanaṃ dubbalattā gotrabhuṃ na uppādeti, laddhāsevanaṃ pana balavabhāvato dutiyaṃ, tatiyaṃ vā gotrabhuṃ uppādeti, evaṃ laddhāsevanatāya balavabhāvato chaṭṭhaṃ, sattamampi appetīti therassa adhippāyo. Tenāha ‘‘tasmā chaṭṭhepi sattamepi appanā hotī’’ti. Tanti therassa vacanaṃ. Suttasuttānulomaācariyavādehi anupatthambhitattā vuttaṃ ‘‘attanomatimatta’’nti. ‘‘Purimā purimā kusalā dhammā’’ti (paṭṭhā. 1.1.12) pana suttapadamakāraṇaṃ āsevanapaccayalābhassa balavabhāve anekantikattā. Tathā hi aladdhāsevanāpi paṭhamacetanā diṭṭhadhammavedanīyā hoti, laddhāsevanā dutiyacetanā yāva chaṭṭhacetanā aparāpariyavedanīyā. Catutthapañcamesuyevātiādi vuttassevatthassa yuttidassanamukhena nigamanatthaṃ vuttaṃ. Tattha yadi chaṭṭhasattamaṃ javanaṃ patitaṃ nāma hoti parikkhīṇajavattā, kathaṃ sattamajavanacetanā upapajjavedanīyā, ānantariyā ca hotīti? Nāyaṃ viseso āsevanapaccayalābhena balappattiyā. Kiñcarahi kiriyāvatthāvisesato. Kiriyāvatthā hi ārambhamajjhapariyosānavasena tividhā. Tattha ca pariyosānāvatthāya sanniṭṭhāpakacetanābhāvena upapajjavedanīyāditā hoti, na balavabhāvenāti daṭṭhabbaṃ. Paṭisandhiyā anantarapaccayabhāvino vipākasantānassa anantarapaccayabhāvena tathā abhisaṅkhatattāti ca vadanti. Tasmā chaṭṭhasattamānaṃ papātābhimukhatāya parikkhīṇajavatā na sakkā nivāretuṃ. Tathā hi ‘‘yathā hi puriso’’tiādi vuttaṃ.
如同未得修习生活的初次投缘一般，弱者不生护持，获得生活则力量增强，第二、第三次生护持。以此获得生活，力量增强至第六、第七次亦生护持，此为长老之教诲。故说“第六、第七亦有护持”。此为长老之言。根据经文及论述，谓“唯有自性”，故云“昔时昔时皆为善法”等，意指多重因素并存中通过因缘显现。正如未得生活时初次意念认知明显，但获得生活之第二意念乃至第六意念各异变化明显。针对此语义，当说明落于第六、第七次精进意念，名为耗散贪著，何以第七意念尚可生护持？于中无间断之因，作业状态有不同。作业状态乃由初发至完成分三种。以完成为界的意念生起必定无间断，而非凭力量而成。因果相继且无间断，故谓第六、七意念堕落的持续性无法避免。毕竟如“如人所说”等经称。
Sāca pana appanā. Addhānaparicchedoti kālaparicchedo. So panettha sattasu ṭhānesu katthaci aparimāṇacittakkhaṇatāya, katthaci atiittarakhaṇatāya natthīti vutto. Na hettha sampuṇṇajavanavīthi addhā labbhati. Tenevāha ‘‘ettha maggānantaraphala’’ntiādi. Sesaṭṭhānesūti paṭhamappanā, lokiyābhiññā, maggakkhaṇo, nirodhā vuṭṭhahantassa phalakkhaṇoti etesu catūsu ṭhānesu.
这里所说的“专注”，就是与时间划分有关的阶段划分。此处指出，在七种不同境地中，有时无量心念现前，有时超越当下的心念现前，因此说此处无定时段的积聚路径。正因如此，故说“此处是道果之间”等等。所谓剩余六境，即指第一段专注，是世俗洞见，魔的现前，止灭现已成熟的果标，在这四境中。
Ettāvatāti ettakena bhāvanākkamena esa yogāvacaro paṭhamaṃ jhānaṃ upasampajja viharati. Evaṃ viharatā ca anena tadeva paṭhamaṃ jhānaṃ adhigataṃ hoti pathavīkasiṇanti sambandho.
所谓“如此多”，是指以如此修习途径，修行者由此不断进入正定，证得初禅。若如此生活，即具足地得初禅的地境以遍布大地般广布，二者密切相关。
§70
70.Tatthāti tasmiṃ jhānapāṭhe. Viviccitvāti visuṃ hutvā. Tenāha ‘‘vinā hutvā apakkamitvā’’ti, pajahanavasena apasakkitvāti attho. Vivicceva kāmehīti ettha ‘‘viviccā’’ti iminā vivecanaṃ jhānakkhaṇe kāmānaṃ abhāvamattaṃ vuttaṃ. ‘‘Viviccevā’’ti pana iminā ekaṃsato kāmānaṃ vivecetabbatādīpanena tappaṭipakkhatā jhānassa, kāmavivekassa ca jhānādhigamūpāyatā dassitā hotīti imamatthaṃ dassetuṃ ‘‘paṭhamaṃ jhāna’’ntiādiṃ vatvā tamevatthaṃ pākaṭataraṃ kātuṃ ‘‘katha’’ntiādi vuttaṃ. ‘‘Andhakāre sati padīpobhāso viyā’’ti etena yathā padīpobhāsābhāvena rattiyaṃ andhakārābhibhavo, evaṃ jhānābhāvena sattasantatiyaṃ kāmābhibhavoti dasseti.
第七，故于此禅定品中，所谓“离群”，即意离群独处。释曰“无独处则无弃舍”，即弃舍即不紧贴故意离弃。所谓离弃正是指禅定时无欲境的清净。又说“纯离弃”，用以表明禅定时欲境完全不起。又云“无明之灯如同黑暗中灯光”，此处以灯光与黑暗对比，表明禅定之光明，可压伏欲界中不断的色欲扰乱。
Etanti pubbapadeyeva avadhāraṇavacanaṃ. Na kho pana evaṃ daṭṭhabbaṃ ‘‘kāmehi evā’’ti avadhāraṇassa akatattā. Nissaranti niggacchanti etena, ettha vāti nissaraṇaṃ. Ke niggacchanti? Kāmā, tesaṃ kāmānaṃ nissaraṇaṃ pahānaṃ tannissaraṇaṃ, tato. Kathaṃ pana samāne vikkhambhane kāmānamevetaṃ nissaraṇaṃ, na byāpādādīnanti codanaṃ yuttito, āgamato ca sodhetuṃ ‘‘kāmadhātū’’tiādi vuttaṃ. Tattha kāmadhātusamatikkamanatoti sakalassapi kāmabhavassa samatikkamapaṭipadābhāvato. Tena imassa jhānassa kāmapariññābhāvamāha. Kāmarāgapaṭipakkhatoti vakkhamānavibhāgassa kilesakāmassa paccatthikabhāvato. Tena yathā mettā byāpādassa, karuṇā vihiṃsāya, evamidaṃ jhānaṃ kāmarāgassa ujuvipaccanīkabhūtanti dasseti. Evamattano pavattiyā, vipākappavattiyā ca kāmarāgato, kāmadhātuto ca vinivattasabhāvattā idaṃ jhānaṃ visesato kāmānameva nissaraṇaṃ. Svāyamattho pāṭhagato evāti āha ‘‘yathāhā’’tiādi. Kāmañcetamatthaṃ dīpetuṃ purimapadeyeva avadhāraṇaṃ gahitaṃ, uttarapadepi pana taṃ gahetabbameva tathā atthasambhavatoti dassetuṃ ‘‘uttarapadepī’’tiādi vuttaṃ. Itoti kāmacchandato. Esa niyamo. Sādhāraṇavacanenāti avisesavacanena. Tadaṅgavikkhambhanasamucchedappaṭipassaddhinissaraṇavivekā tadaṅgavivekādayo. Cittakāyaupadhivivekā cittavivekādayo. Tayo eva idha jhānakathāyaṃ daṭṭhabbā samucchedavivekādīnaṃ asambhavato.
“等此”，是以先前述词来概括说明。然而不可误见为专断为“仅于欲界”专断。此处“离去”是指出欲界的离开，谁离去？就是欲法离弃此界。如何在平时纷扰生起时，能依教示断除散乱？经中说曰“欲界法”，此含义为极丰富之超越欲界之道途。故此禅定缺少欲知故称为无欲。谓去欲者，是讨伐烦恼之欲痴，是明了断除欲著真理如同慈悲击灭嗔恚，故本禅是欲爱真面目之彻底净除道，因此由自己主动从欲识变转中起，自净其本意。正如经文中有云“于欲处中”，是未尽义理，仅作初显，后续更详述，故匠心独具。
Niddeseti mahāniddese (mahāni. 1, 7). Tattha hi ‘‘uddānato dve kāmā – vatthukāmā kilesakāmā cā’’ti uddisitvā ‘‘tattha katame vatthukāmā? Manāpiyā rūpā…pe… manāpiyā phoṭṭhabbā’’tiādinā vatthukāmā niddiṭṭhā. Te pana kāmīyantīti kāmāti veditabbā. Tatthevāti niddese eva. Vibhaṅgeti jhānavibhaṅge (vibha. 564). Patthanākārena pavatto dubbalo lobho chandanaṭṭhena chando, tato balavā rañjanaṭṭhena rāgo, tatopi balavataro bahalarāgo chandarāgo. Nimittānubyañjanāni saṅkappeti etenāti saṅkappo, tathāpavatto lobho, tato balavā rañjanaṭṭhena rāgo, saṅkappanavaseneva pavatto tatopi balavataro saṅkapparāgoti. Svāyaṃ pabhedo ekasseva lobhassa pavattiākāravasena, avatthābhedavasena ca veditabbo yathā ‘‘vaccho dammo balībaddo’’ti. Ime kilesakāmā. Kāmentīti kāmā, kāmenti etehīti vā.
此为大示例之启示。经曰：“生起二种欲——物质欲与烦恼欲。”何谓物质欲？谓满足色之欲望、满足触之欲望等。欲者即指欲也。在此显示调伏根本。所谓分别，即禅定分别。起初弱小欲望如色香，继而乐欲，继而更加强烈之狂热。如灯光闪耀，具一切十分分别。此为各种烦恼之欲。由那样自体生起之分别，内部分别显现如“饥饿与口渴”，谓这是烦恼欲。欲即“欲的对象”，谓从此开始。
Evañhi satīti evaṃ ubhayesampi kāmānaṃ saṅgahe sati. Vatthukāmehipīti ‘‘vatthukāmehi viviccevā’’tipi attho yujjatīti evaṃ yujjamānatthantarasamuccayattho pi-saddo, na kilesakāmasamuccayattho. Kasmā? Imasmiṃ atthe kilesakāmehi vivekassa dutiyapadena vuttattā. Tenāti vatthukāmavivekena. Kāyaviveko vutto hoti puttadārādipariggahavivekadīpanato. Purimenāti kāyavivekena. Etthāti ‘‘vivicceva kāmehi, vivicca akusalehi dhammehī’’ti etasmiṃ padadvaye, ito vā niddhārite vivekadvaye. Akusala-saddena yadipi kilesakāmā, sabbākusalāpi vā gahitā, sabbathā pana kilesakāmehi viveko vuttoti āha ‘‘dutiyena kilesakāmehi vivekavacanato’’ti. Dutiyenāti ca cittavivekenāti attho. Etesanti yathāvuttānaṃ dvinnaṃ padānaṃ, niddhāraṇe cetaṃ sāmivacanaṃ. Taṇhādisaṃkilesānaṃ vatthuno pahānaṃ saṃkilesavatthuppahānaṃ. Lolabhāvo nāma tattha tattha rūpādīsu taṇhuppādo, tassa hetu vatthukāmā eva veditabbā. Bālabhāvo avijjā, duccintitacintitādi vā, tassa ayonisomanasikāro, sabbepi vā akusalā dhammā hetu. Kāmaguṇādhigamahetupi pāṇātipātādiasuddhapayogo hotīti tabbivekena payogasuddhi vibhāvitā. Taṇhāsaṃkilesasodhanena, vivaṭṭūpanissayasaṃvaḍḍhanena ca ajjhāsayavisodhanaṃ āsayaposanaṃ. Kāmesūti niddhāraṇe bhummaṃ.
正如所说，依此双方欲的条理分类，谓物质欲“排除物质欲”则如“排除欲”之地理区别亦成立。何以故？因为在此经义中“欲拒排除”二语被称为物质欲排除，即身的分别排除。前者即身的分离，谓儿女之执爱除去。此即“欲全体排除”和“不善全体”的合成，因此不善的愿望被认为是烦恼欲的构成要素。善良愿望非被取分枝，故以恶欲为二者对应。“不善”作为不善之缠累被分，故示第二“烦恼欲分排除”处是指心的清净之别。此为上述两语的正式定义，说明主张断欲谛之意。贪欲等念被排除，贪欲受愚痴及忧虑等恶法缠绕，欲法受心净化故达成。此外，断除烦恼渴爱，透过断绝业因，发起净化对治，最终成就欲净离地。欲者义即“对象”。
Anekabhedoti kāmāsavakāmarāgasaṃyojanādivasena, rūpataṇhādivasena ca anekappabhedo. Kāmacchandoyevāti kāmasabhāvoyeva chando, na kattukamyatāchando, nāpi kusalacchandoti adhippāyo. Jhānapaṭipakkhatoti jhānassa paṭipakkhabhāvato taṃhetu tannimittaṃ visuṃ vutto. Akusalabhāvasāmaññena aggahetvā visuṃ sarūpena gahito. Yadi kilesakāmova purimapade vutto, kathaṃ bahuvacananti āha ‘‘anekabhedato’’tiādi.
谓“多种差别”者，指如欲染烦恼、欲爱心结等诸缠缚的不同类别，以及色身渴爱等的多种类别。所谓“欲爱心”者，指的是与欲界身心性质相应的渴求，而非想夺取的渴求，也非善意渴求，这是本意。谓“禅修相对”者，指因禅定之所对境而生起的因缘，即其缘故及指标，此义已详述。以不善法之状态总摄，这即诸恶因缘，皆摄于烦恼，是故说“多种差别”。若说烦恼与欲等为前列所说，为何用复数谓之“多种差别”等？
Aññesampi diṭṭhimānaahirikānottappādīnaṃ, taṃsahitaphassādīnañca. Upari vuccamānāni jhānaṅgāni uparijhānaṅgāni, tesaṃ attano paccanīkānaṃ paṭipakkhabhāvadassanato tappaccanīkanīvaraṇavacanaṃ. Nīvaraṇāni hi jhānaṅgapaccanīkāni tesaṃ pavattinivāraṇato. Samādhi kāmacchandassapaṭipakkho rāgappaṇidhiyā ujuvipaccanīkabhāvato, nānārammaṇehi palobhitassa paribbhamantassa cittassa samādhānato ca. Pīti byāpādassa paṭipakkhā pāmojjena samānayogakkhemattā. Vitakko thinamiddhassa paṭipakkho yoniso saṅkappanavasena savipphārapavattito. Sukhaṃ avūpasamānutāpasabhāvassa uddhaccakukkuccassa paṭipakkhaṃ vūpasantasītalasabhāvattā. Vicāro vicikicchāya paṭipakkho ārammaṇe anumajjanavasena paññāpaṭirūpasabhāvattā. Mahākaccānattherena desitaṃ piṭakānaṃ saṃvaṇṇanā peṭakaṃ, tasmiṃ peṭake.
又进一步论有见无羞无惭之人，及与他们相合的触境等。上面所称诸禅层次，乃其本身相对修行之显示，故称“相对妨碍之言”。因妨碍正行诸障碍即为禅之相对，因其障力所致故有妨碍。禅定为破除欲爱之对境，因欲贪之心斥弃而有正相对；喜乐为破除嗔恨之对境，因欣喜共合安心稳固；思虑为破除昏沉嗜睡，因正思惟策划而发明散乱；安乐为破除浮躁追悔，因心安宁凉净而生；判断为破除疑惑，因能涵纳所起故表现智慧相。此义出自长老玛哈咖吒那所述诸藏义解，载于其译藏之书。
Pañcakāmaguṇabhedavisayassāti rūpādipañcakāmaguṇavisesavisayassa. Āghātavatthubhedādivisayānanti byāpādavivekavacanena ‘‘anatthaṃ me acarī’’ti (dī. ni. 3.340; a. ni. 9.29; vibha. 960) ādiāghātavatthubhedavisayassa dosassa, mohādhikehi thinamiddhādīhi vivekavacanena paṭicchādanavasena dukkhādipubbantādibhedavisayassa mohassa vikkhambhanaviveko vutto. Kāmarāgabyāpādatadekaṭṭhathinamiddhādivikkhambhakañcetaṃ sabbākusalapaṭipakkhasabhāvattā. Sabbakusalānaṃ tena sabhāvena sabbākusalappahāyakaṃ hoti, hontampi kāmarāgādivikkhambhanasabhāvameva hoti taṃsabhāvattāti avisesetvā nīvaraṇākusalamūlādīnaṃ ‘‘vikkhambhanaviveko vutto hotī’’ti āha.
所谓“五欲品性分别之事”，是指以色等五欲品具诸特殊差别为所缘事。所谓具冲击之对象差别等，是基于嗔恚分别则为“我不作无益之事”等，（参见诸律藏语句）；基于愚痴重则由昏沉嗜睡等分别为避恶之语；以迷惑为遮蔽由诸苦等先现差别及愚痴态现开示。欲爱嗔恚等相合昏沉嗜睡等扰乱，为诸善法之对境。由此五法能对治一切善法，却归于欲爱等扰乱本质。于其本质及所缘不善根本妨碍，不特别细说，仅言“扰乱分别”，意即此义。
§71
71. Yathāpaccayaṃ pavattamānānaṃ sabhāvadhammānaṃ natthi kāci vasavattitāti vasavattibhāvanivāraṇatthaṃ ‘‘vitakkanaṃ vitakko’’ti vuttaṃ. Tayidaṃ ‘‘vitakkanaṃ īdisamida’’nti ārammaṇassa parikappananti āha ‘‘ūhananti vuttaṃ hotī’’ti. Yasmā cittaṃ vitakkabalena ārammaṇaṃ abhiniruḷhaṃ viya hoti, tasmā so ārammaṇābhiniropanalakkhaṇo vutto. Yathā hi koci rājavallabhaṃ, taṃsambandhinaṃ mittaṃ vā nissāya rājagehaṃ ārohati anupavisati, evaṃ vitakkaṃ nissāya cittaṃ ārammaṇaṃ ārohati. Yadi evaṃ, kathaṃ avitakkaṃ cittaṃ ārammaṇaṃ ārohatīti? Vitakkabaleneva. Yathā hi so puriso paricayena tena vināpi nirāsaṅko rājagehaṃ pavisati, evaṃ paricayena vitakkena vināpi avitakkaṃ cittaṃ ārammaṇaṃ ārohati. Paricayenāti ca santāne pavattavitakkabhāvanāsaṅkhātena paricayena. Vitakkassa hi santāne abhiṇhaṃ pavattassa vasena cittassa ārammaṇābhiruhaṇaṃ ciraparicitaṃ. Tena taṃ kadāci vitakkena vināpi tattha pavattateva. Yathā taṃ ñāṇasahitaṃ hutvā sammasanavasena ciraparicitaṃ kadāci ñāṇavirahitampi sammasanavasena pavattati, yathā vā kilesasahitaṃ hutvā pavattaṃ sabbaso kilesarahitampi paricayena kilesavāsanāvasena pavattati, evaṃsampadamidaṃ daṭṭhabbaṃ. Ādito, abhimukhaṃ vā hananaṃ āhananaṃ. Parito, parivattetvā vā āhananaṃ pariyāhananaṃ. ‘‘Rūpaṃ rūpaṃ, pathavī pathavī’’ti ākoṭentassa viya pavatti ‘‘āhananaṃ, pariyāhanana’’nti ca veditabbaṃ. Ānayanaṃ cittassa ārammaṇe upanayanaṃ, ākaḍḍhanaṃ vā.
第七十一讲：谓诸当前所起之常住法无一可自制者，为制除自制妨碍，故言“念头即念所逗留事”。此乃所谓对境之设立，亦曰“如挖掘”。因心依念力如登栏杆上升，故称此念为念所攀缘标记。譬如有人基于亲君王或亲友缘故登王宫而不入，念也是依因而升上念所。若如是，如何未有念之心能上升至念所？由念力故。又如夫凭交往之识，无疑入宫，念亦复如是依缘而升。此缘即为持续起念之生起，谓依久识之流。念因此流具成长，故此念虽时有无念，又常依识流新生。譬如伴随智慧成，时或智慧缺也常伴；亦如染烦恼生起，时或取舍之亦随。此当观察。谓“始是，正面击打；环绕，回转及推动”。谓如“色身、地等”相互推动呼唤，此为心念回转及受持；谓心降入念所是引领、输导之意。
Anusañcaraṇaṃ anuparibbhamanaṃ. Svāyaṃ viseso santānamhi labbhamāno eva santāne pākaṭo hotīti daṭṭhabbo. Sesesupi eseva nayo. Anumajjanaṃ ārammaṇe cittassa anumasanaṃ, parimajjananti attho. Tathā hi vicāro ‘‘parimajjanahattho viya, sañcaraṇahattho viyā’’ti ca vutto. Tatthāti ārammaṇe. Sahajātānaṃ anuyojanaṃ ārammaṇe anuvicāraṇasaṅkhātaanumajjanavaseneva veditabbaṃ. Anuppabandhanaṃ ārammaṇe cittassa avicchinnassa viya pavatti. Tathā hi so ‘‘anusandhānatā’’ti (dha. sa. 8) niddiṭṭho. Teneva ca ‘‘ghaṇḍānuravo viya, paribbhamanaṃ viyā’’ti ca vutto.
谓“随行、旋绕”，指念所缠绕彻底旋转展开。因自行之现现流转，内在常住流中显明当观。余余亦同理。当中“沉浸”指念所对心意之容纳，“彻底沉入”即其意。又谓思虑“如握牢舵柄、如握方向盘”，即对念所之支配。谓此谓念所之涵盖或旋转即为观察。谓先天内在之相续连结，正是念所缠绕时之旋转涵盖当识。谓无断续为念不间断存在。如是谓其为“追随”，此义见于《法句经》中。又谓“如紧握棍棒旋转”，譬喻持续转动有序展开。
Katthacīti paṭhamajjhāne, parittacittuppādesu ca. Vicārato oḷārikaṭṭhena, vicārasseva ca pubbaṅgamaṭṭhena anuravato oḷāriko, tassa ca pubbaṅgamo ghaṇḍābhighāto viya vitakko. Yathā hi ghaṇḍābhighāto paṭhamābhinipāto hoti, evaṃ ārammaṇābhimukhaniropanaṭṭhena vitakko cetaso paṭhamābhinipāto hoti. Abhighāta-ggahaṇena cettha abhighātajo saddo gahitoti veditabbo. Vipphāravāti vicalanayutto saparipphando. Paribbhamanaṃ viya parissayābhāvavīmaṃsanatthaṃ. Anuppabandhena pavattiyanti upacāre vā appanāyaṃ vā santānena pavattiyaṃ. Tattha hi vitakko niccalo hutvā ārammaṇaṃ anupavisitvā viya pavattati, na paṭhamābhinipāte. Pākaṭo hotīti vitakkassa viseso abhiniropanākāro oḷārikattā paṭhamajjhāne pākaṭo hoti, tadabhāvato pañcakanaye dutiyajjhāne vicārassa viseso anumajjanākāro pākaṭo hoti.
谓何时？乃处于初禅之中，于念流生起之少量处。谓思虑如打击如地震，应成持续前行。为念所引导心意之首次印记。以此打击演示虽为粗大响声，却表明其首次性质。谓此动摇者谓思虑，因其内含踟蹰不定。谓回转如无牵引之游行，或为散乱。谓无断续达持续，或为支助或安止之念流。于此处，思虑不动而念所尚不入；故非首次印记。谓“显明”即思虑于初禅以粗大形态显现，故于此第二禅以相对特质入作用，此亦显明。
Vālaṇḍupakaṃ eḷakalomādīhi katacumbaṭakaṃ. Uppīḷanahatthoti piṇḍassa uppīḷanahattho. Tasseva ito cito ca sañcaraṇahattho. Maṇḍalanti kaṃsabhājanādīsu kiñci maṇḍalaṃ vaṭṭalekhaṃ karontassa. Yathā pupphaphalasākhādiavayavavinimutto avijjamānopi rukkho ‘‘sapuppho saphalo’’ti voharīyati, evaṃ vitakkādiaṅgavinimuttaṃ avijjamānampi jhānaṃ ‘‘savitakkaṃ savicāra’’nti voharīyatīti dassetuṃ ‘‘rukkho viyā’’tiādi vuttaṃ. Jhānabhāvanāya puggalavasena desetabbattā ‘‘idha bhikkhu vivicceva kāmehī’’tiādinā puggalādhiṭṭhānena jhānāni uddiṭṭhānīti. Yadipi vibhaṅge puggalādhiṭṭhānā desanā katā, attho pana tatrāpi vibhaṅgepi yathā idha ‘‘iminā ca vitakkenā’’tiādinā dhammavasena vutto, evameva daṭṭhabbo, paramatthato puggalasseva abhāvatoti adhippāyo. Attho…pe… daṭṭhabbo jhānasamaṅgino vitakkavicārasamaṅgitādassanena, jhānasseva ca savitakkasavicāratāya vuttattāti evaṃ vā ettha attho daṭṭhabbo.
波阑都巴坎是指以象毛等制成的小刷子。所谓伸展的手，即手拿着顶冠部的手。这里的迁动的手也是同样。所谓圈，是指在青铜器分区等处所做的圆环刻线。正如连枝之花果等部位虽未有分别，树木却被称为“有花有果”，同样未分别的思维成分中未消除无明者，也被称为“有正思维有正辨思”，这里以“树如是开布”为例证明此理。为修习禅定者而言，应分别教说“此中比库寂静而远离欲”，指以个人为对象修说禅定。虽在《分部》中有个人为对象的说法，但义理上仍当按此处“以此思维”等法则以法为对象。由此可见，从最终意义而言，禅定的对象非为个人。义理上应知禅定相应于有正思维正辨思二法联合显现，禅定则具正思维正辨思，这即本处所当见义。
Vivekāti vivekā hetubhūtāti viveka-saddassa bhāvasādhanataṃ sandhāyāha. Viveketi kattusādhanataṃ, kammasādhanataṃ vā. ‘‘Vivitto’’ti hi iminā nīvaraṇehi vinābhūto tehi vivecitoti ca sādhanadvayampi saṅgahitamevāti.
寂静是寂静之因，意即寂静一词的存在是因缘所生。寂静即是断除的工具、行为的工具。所谓“寂静”，即是由诸覆障断除后的净静，称为寂静。因此这两种工具是紧密结合的。
§72
72.Pīṇayatīti tappeti, vaḍḍheti vā. Sampiyāyanalakkhaṇāti paritussanalakkhaṇā. Pīṇanarasāti paribrūhanarasā. Pharaṇarasāti paṇītarūpehi kāyassa byāpanarasā. Udaggabhāvo odagyaṃ. Khuddikā lahuṃ lomahaṃsanamattaṃ katvā bhinnā na puna uppajjati. Khaṇikā bahulaṃ uppajjati. Ubbegato pharaṇā niccalattā, ciraṭṭhitikattā ca paṇītatarā. Cetiyaṅgaṇaṃ gantvāti puṇṇavallikavihāre cetiyaṅgaṇaṃ gantvā. Pakatiyā diṭṭhārammaṇavasenāti pubbe mahācetiyaṃ gahitārammaṇavasena. Citrageṇḍuko vicitrākārena katageṇḍuko. Upanissayeti samīpe, tassa vā vihārassa nissayabhūte, gocaraṭṭhānabhūteti attho.
72. “压抑”意谓压缩、增加。圆满游行的特征即为环绕。圆润的滋味指包裹整体的滋味。成熟的滋味，是指传布于身体之净乐。高起之相，意为高旷。细微，是指毛细如蚂蚁微小，断而不复生。暂时性的，是指多生多灭。成熟的圆润滋味因其稳定和久住而更优良。至于“至彼之地”，意谓往满莲花林寺至舍利塔地。依其相所现，意译为“香花如意”。奇特面貌的称谓，依形状不同而别称为彩虹囊。依此引申，所指场所为邻近或依止该寺院的居所或活动范围。
Gharājireti gehaṅgaṇe. Pabbatasikhare katacetiyaṃ ‘‘ākāsacetiya’’nti vuttaṃ. Gahitanimittenevāti cetiyavandanaṃ, dhammassavanañca uddissa ‘‘dhaññā vatime’’tiādinā gahitakusalanimitteneva kāraṇabhūtena. Gahitaṃ vā nimittaṃ etenāti gahitanimittaṃ, vuttākārena pavattacittaṃ, tena gahitanimitteneva cittena saha. Pakkhandanti anupaviṭṭhaṃ. Anuparipphuṭanti anu anu samantato phuṭaṃ, sabbaso anuvisaṭanti attho.
所谓“家疾”，指家中疾病。在山顶上的某处被称为“空中舍利塔”。“依止”的说法，意指对舍利塔的敬礼和听闻佛法时，因具备慧解而承接成就的善因缘。所谓依止，即意指承接显现之相。传说中“放弃”指不揭露，分散开表达，谓彻底打散、完全丰盛蕴含义。
Passaddhiyā nimittabhāvena gabbhaṃ gaṇhantī. Paripācanavasena paripākaṃ gacchantī. Appanāsampayuttāva pīti appanāsamādhipūrikā. Khaṇikasamādhipūrikā ca upacārasamādhipūrikā ca appanāsamādhissa vidūratarāti tadubhayaṃ anāmasanto ‘‘tāsu yā appanāsamādhissā’’tiādimāha . Samādhisampayogaṃ gatāti pubbe upacārasamādhinā sampayuttā hutvā anukkamena vaḍḍhitvā appanāsamādhinā sampayogaṃ gatā.
以宁静作相，受孕胎卵之内涵。其胎因运作逐渐成熟。在专注安止时伴随喜悦，亦随安止依止的禅定而充满。短暂的禅定充满，亦有近行禅定充满，是安住禅定更深层的表现。对此两种禅定皆持清晰正念，谓“这些处长久住于深禅定者”。禅定得成亦有因缘，原先由近行禅定逐渐增强加深，然后通达安住禅定而成就融合。
§73
73. Sukhayatīti sukhaṃ, attanā sampayuttadhamme laddhassāde karotīti attho. Svāyaṃ kattuniddeso pariyāyaladdho dhammato aññassa kattu nivattanattho, nippariyāyena pana bhāvasādhanameva labbhatīti ‘‘sukhanaṃ sukha’’nti vuttaṃ. Iṭṭhasabhāvattā taṃsamaṅgīpuggalaṃ, sampayuttadhamme vā attani sādayatīti sātaṃ da-kārassa ta-kāraṃ katvā. Sātaṃ ‘‘madhura’’nti vadanti. Sātaṃ lakkhaṇaṃ etassāti sātalakkhaṇaṃ. Upabrūhanaṃ sampayuttadhammānaṃ saṃvaḍḍhanaṃ. Dukkhaṃ viya avissajjetvā adukkhamasukhā viya anajjhupekkhitvā anu anu gaṇhanaṃ, upakāritā vā anuggaho. Katthaci paṭhamajjhānādike. Paṭilābhatuṭṭhīti paṭilābhavasena uppajjanakatuṭṭhi. Paṭiladdharasānubhavananti paṭiladdhassa ārammaṇarasassa anubhavananti sabhāvato pītisukhāni vibhajitvā dasseti. Yattha pīti, tattha sukhanti vitakkassa viya itarena pītiyā sukhena accantasaṃyogamāha. ‘‘Yattha sukhaṃ, tattha na niyamato pītī’’ti vicārassa viya vitakkena sukhassa pītiyā anaccantasaṃyogaṃ. Tena accantānaccantasaṃyogitāya pītisukhānaṃ visesaṃ dasseti. Kaṃ tārenti etthāti kantāraṃ, nirudakamaruṭṭhānaṃ. Vanameva vanantaṃ. Tasmiṃ tasmiṃ samayeti iṭṭhārammaṇassa paṭilābhasamaye, paṭiladdhassa rasānubhavanasamaye, vanacchāyādīnaṃ savanadassanasamaye, pavesaparibhogasamaye ca. Pākaṭabhāvatoti yathākkamaṃ pītisukhānaṃ vibhūtabhāvato.
73. 所谓“乐湿”，指由内心和合法缘成的快乐而生的满足感。此处为自作因创造的缘起，非他造，故聚合于内，以故称为“乐中之乐”。具此特质的相似人，即心和合法之缘而自觉和合。其间“六埋的根音”，由“三点标志”组成。其中甜为“甜蜜”，且此甜即为标志。虽苦如不可离，痛如不可舍，致以渐次累积之量。发生成就，如于初禅等处。所谓“成立和增长”，是指乐和喜升级的过程。乐即为所欢喜的，但乐不一定有欢喜，其中乐的多样特洁即由此加以说明。何谓“荒野”？即指无水荒凉之地，树林即为荒野。于彼时，有所欢喜、享受感受之际，便是感得之时。成熟之相，即由此形成乐和喜的广布。
Vivekajaṃ pītisukhanti ettha purimasmiṃ atthe vivekajanti jhānaṃ vuttaṃ. Pītisukhasaddato ca atthiatthavisesato ‘‘assa jhānassa, asmiṃ vā jhāne’’ti ettha a-kāro daṭṭhabbo. Dutiye pītisukhameva vivekajaṃ. ‘‘Vivekajaṃpītisukha’’nti ca aññapadatthasamāso, paccattaniddesassa ca alopo kato. Lope vā sati ‘‘vivekajapītisukha’’nti pāṭhoti ayaṃ viseso.
于此处，谓之凭离乐而得喜乐者，即谓前面所说之凭离而得定也。由乐与喜之声显说其义时，于“彼定”“在此定中”处，不得见否定词“无”字。第二义则是仅凭乐得喜乐。“凭离乐”二字是同义词汇，且缺乏现行指向之用。省略“念”字，则读作“凭离乐”，此乃词句之差异。
Upasampajjāti ettha upa-saṃ-saddā ‘‘upalabbhati, saṃbhuñjatī’’tiādīsu viya niratthakāti dassetuṃ ‘‘upagantvā’’tiādiṃ vatvā puna tesaṃ sātthakabhāvaṃ dassetuṃ ‘‘upasampādayitvā’’tiādi vuttaṃ, tasmā patvā, sādhetvāti vā attho. Iriyanti kiriyaṃ. Vuttiādīni tasseva vevacanāni. Pālanāti hi ekaṃ iriyāpathabādhanaṃ iriyāpathantarehi rakkhaṇā.
“具足受学”在此，是由“近取”“食用”等词意之邦无用，为显其虚妄，故先说“前往至”，后以“具足受学”等词显其相应义故。于是谓“往来”即行止之义。对此动词等，同义句释义。所谓“护持”即为一种行行之守护，护持于行径之中。
Pañcaṅgavippahīnādivaṇṇanā五支舍断等之解释
§74
74. Pañca aṅgāni vikkhambhanavasena pahīnāni etassāti pañcaṅgavippahīnaṃ. ‘‘Agyāhito’’ti ettha āhita-saddassa viya vippahīna-saddassettha paravacanaṃ daṭṭhabbaṃ, pañcahi aṅgehi vippahīnanti vā pañcaṅgavippahīnaṃ. Nanu aññepi akusalā dhammā iminā jhānena pahīyanti, atha kasmā pañcaṅgavippahīnatāva vuccatīti āha ‘‘kiñcāpī’’tiādi. Jhānalābhinopi ajhānasamaṅgikāle jhānapaṭipakkhalobhacittādīnaṃ pavattisabbhāvato ‘‘jhānakkhaṇe’’ti vuttaṃ. Pahīyantīti vigacchanti, nappavattantīti attho. Ekattārammaṇeti pathavīkasiṇādivasena ekasabhāve, ekaggatāsaṅkhāte ekattāvahe vā ārammaṇe. Tanti taṃ nānāvisayapalobhitaṃ cittaṃ. Kāmadhātuppahānāyāti nānāvisayasamūpabyūḷhāya kāmadhātuyā pahānāya samatikkamāya paṭipadaṃ jhānaṃ nappaṭipajjati. Nirantaranti vikkhepena anantaritaṃ, sahitanti attho. Akammaññanti akammanīyaṃ, bhāvanākammassa ayogyanti attho. Uddhaccakukkuccaparetanti uddhaccakukkuccena abhibhūtaṃ. Paribbhamati anavaṭṭhānato, avaṭṭhānassa samādhānassa abhāvatoti attho. Vicikicchāya upahatanti sātisayassa vicārassa abhāvato ‘‘sammāsambuddho nu kho bhagavā, na nu kho’’ti, ‘‘pathavī pathavī’’tiādinā manasikārena, ‘‘jhānaṃ siyā nu kho, na nu kho’’tiādinā ca pavattāya vicikicchāya upahataṃ. Nārohati appaṭipattinimittattā. Visesena jhānantarāyakarattāti samādhiādīnaṃ ujuvipaccanīkabhāvena jhānādhigamassa antarāyakaraṇato.
“五支被断彼此离”的意思是“五支被断”的，谓断除五支烦恼。此中“未悟者”一词，似属对“断除”词的议论，应谓以五支断故名“五支断除”。岂只此经常所断不善法也？于是问何故称为“五支断除”？以“某些”等词引出。修持定之际，因定所生偏向妄念之类心行发生者称“定随时”也。谓断除者谓消散之，谓不发生者谓无发生意。单一根基即如地光与等，于一处之一集聚，以单一专注所带领，谓根基也。譬如彼多种对象遍满心中，欲界彼心俱满妄欲，诸入离欲方所修定者，非为传习也。常时谓立即，乃相连义。谓“不业”谓不可作，无修持之意。谓偏胜昏沉忧郁者受其所胜。谓漫行谓无定位，谓无定位者谓亦缺集中也。谓疑惑所起，因无正思之故，谓疑惑生者：‘世尊是否正觉？’又以地地等用念，惑生疑障。谓不能往上止修者，因不能修得。谓特别障碍谓定等修持之障。
Tehīti jhānādhigamassa paccayabhūtehi vitakkavicārehi. Avikkhepāya sampāditappayogassāti tato evaṃ samādhānāya nipphāditabhāvanāpayogassa. Cetaso payogasampattisambhavāti yathāvuttabhāvanāpayogasampattisamuṭṭhānā. Pīti pīṇanaṃ bhāvanāvasena tappanaṃ. Upabrūhanaṃ bhāvanāvasena parivuddhiṃ cetaso karotīti sambandho. Nanti cittaṃ. Sasesasampayuttadhammanti avasiṭṭhaphassādidhammasahitaṃ, samaṃ sammā ca ādhiyatīti sambandho. Indriyasamatāvasena samaṃ, paṭipakkhadhammānaṃ. Dūrībhāve līnuddhaccābhāvena sammā ca ṭhapetīti attho. Ekaggatā hi samādhānakiccena cittaṃ, sampayuttadhamme ca attānaṃ anuvattāpentī jhānakkhaṇe sātisayaṃ samāhite karotīti. Uppattivasenāti yathāpaccayaṃ uppajjanavasena . Etesu vitakkādīsu jhānaṃ uppannaṃ nāma hoti tattheva jhānavohārato. Tenāha ‘‘tasmā’’tiādi. ‘‘Yathā panā’’tiādināpi upamāvasena tamevatthaṃ pākaṭataraṃ karoti.
谓对修定时之念、观等起因之言：“彼时”指修住不迁转专注，谓修定时所作用之禅伏之用也。谓心境之用功达之起、住、灭也。喜以修习调伏而生，谓心识安稳之增进也。谓增进心，即谓心明朗也。余所有一切随缘物谓有余，即共依附而存，明正向也。谓根等之平大，谓相反之法。谓远离谓懈怠为善，谓正设立也。专注修定工夫时，心境相应；此为禅时执持念，使其专一也。谓现起之义，宛如条件所生也。此等念等因，谓禅之生也。由此故云“故是”。以“如是”等为引喻，显明具体义。
Pakaticittatoti pākatikakāmāvacaracittato. Suvisadenāti suṭṭhu visadena, paṭutarenāti attho. Sabbāvantanti sabbāvayavavantaṃ, anavasesanti attho. Apphuṭanti asamphuṭṭhaṃ. Ārammaṇesu phusitāti appanāvasena pavattamānā cittekaggatā samantato ārammaṇaṃ pharantī viya hotīti katvā vuttaṃ. Kasmā panettha jhānapāṭhe aggahitā cittekaggatā gahitāti anuyogaṃ sandhāya ‘‘tattha cittekaggatā’’tiādi vuttaṃ. Tatthāti tesu jhānaṅgesu. Na niddiṭṭhāti sarūpato na niddiṭṭhā, sāmaññato pana jhānaggahaṇena gahitā. Evaṃ vuttattāti sarūpeneva vuttattā, aṅgameva cittekaggatāti sambandho. Yena adhippāyenāti yena vitakkādīhi saha vattantaṃ dhammaṃ dīpetuṃ tassa pakāsanādhippāyena ‘‘savitakkaṃ savicāra’’ntiādinā uddeso kato. So eva adhippāyo tena bhagavatā vibhaṅge ‘‘cittekaggatā’’ti niddisantena pakāsito. Tasmā sā jhānapāṭhe aggahitāti na cintetabbaṃ.
谓熟知心态，谓有显露之意。“善明”谓善明白；“精巧”谓讲解斟酌。谓一切所含者，谓未遗缺者。谓未明白，谓未显露。谓缘缘而起之入境，谓安止心专注体现，如展开法花，布满四周。如是说已。何以在此禅经中标明聚合心？以“其有聚合心”作附会，故言云。谓是谓聚合之力，谓由念等作用显理义。斯即聚和念观也。佛言“聚念观”，为示心行相合。故禅经中云聚合，非虑也。
Tividhakalyāṇavaṇṇanā三种善美之解释
§75
75.Ādimajjhapariyosānavasenāti jhānassa ādimajjhapariyosānavasena. Lakkhaṇavasenāti tesaṃyeva appanāyaṃ lakkhitabbabhāvavasena.
谓初中末能与定相应者，以定之初中末三要诀意。谓记号故，即彼专注谓之应守记号。
Tatrāti tasmiṃ kalyāṇatālakkhaṇānaṃ vibhāvane. Paṭipadāvisuddhīti paṭipajjati jhānaṃ etāyāti paṭipadā, gotrabhupariyosāno pubbabhāgiyo bhāvanānayo. Paripanthato visujjhanaṃ visuddhi, paṭipadāya visuddhi paṭipadāvisuddhi. Sā panāyaṃ yasmā jhānassa uppādakkhaṇe labbhati, tasmā vuttaṃ ‘‘paṭipadāvisuddhi ādī’’ti. Upekkhānubrūhanāti visodhetabbatādīnaṃ abhāvato jhānapariyāpannāya tatramajjhattupekkhāya kiccanipphattiyā anubrūhanā. Sā panāyaṃ visesato jhānassa ṭhitikkhaṇe labbhati. Tena vuttaṃ ‘‘upekkhānubrūhanā majjhe’’ti. Sampahaṃsanāti tattha dhammānaṃ anativattanādisādhakassa ñāṇassa kiccanipphattivasena pariyodapanā. Sā pana yasmā jhānassa osānakkhaṇe pākaṭā hoti , tasmā vuttaṃ ‘‘sampahaṃsanā pariyosāna’’nti. Imāni tīṇi lakkhaṇānīti paripanthato cittassa visujjhanākāro , majjhimassa samathanimittassa paṭipajjanākāro, tattha pakkhandanākāroti imāni tīṇi jhānassa ādito uppādakkhaṇe appanāpattilakkhaṇāni tehi ākārehi vinā appanāpattiyā abhāvato, asati ca appanāya tadabhāvato. Ādikalyāṇañceva visuddhipaṭipadattā. Yathāvuttehi lakkhaṇehi samannāgatattā, sampannalakkhaṇattā ca tilakkhaṇasampannañca. Iminā nayena majjhapariyosānalakkhaṇānañca yojanā veditabbā.
于此处，针对善妙特征的分别，谓之修行清净。修行清净者，修习禅那作为道途，是前段修习，是发展修行的方法。由整体转净称为清净，修行产生清净，谓之修行清净。此名因在禅那产生之时得见，故言“修行清净初起”。“舍念渐增”为心内无净等不善之物已灭而禅那圆满时中道人念增之现象。此现象特别生于禅那坚定之际，故称“中间舍念渐增”。“摧毁”即如法断除诸法的超越，表示灭尽烦恼的觉知行为，也特别发生于禅那消逝之际，故称“摧毁摧残”。此三种特征乃禅那最初发生且无破坏之安止特征。未有此三样圆满，即非安止发生。安止即非存在，彼无而安止。初善者也是修行清净道。具此如说之特征，圆满并具三相。由此观取中间修持，用于联系中间修持特征也应了知。
Sambharīyati jhānaṃ etenāti sambhāro, nānāvajjanaparikammaṃ. Saha sambhārenāti sasambhāro, so eva sasambhāriko. Upacāroti ekāvajjanūpacāramāha. Paggahādikiccassa pubbabhāge bhāvanāya eva sādhitattā yā tattha ekāvajjanūpacāre siddhā ajjhupekkhanā, sā jhānakkhaṇe paribrūhitā nāma hotīti vuttaṃ ‘‘upekkhānubrūhanā nāma appanā’’ti. Yathādhigataṃ jhānaṃ nissāya yo pahaṭṭhākāro cittassa paritoso, taṃ paccavekkhaṇāvasena pavattaṃ sandhāyāha ‘‘sampahaṃsanā nāma paccavekkhaṇā’’ti. Eketi abhayagirivāsino. Te hi evaṃ paṭipadāvisuddhiādike vaṇṇayanti, tadayuttaṃ. Tathā hi sati ajjhānadhammehi jhānassa guṇasaṃkittanaṃ nāma kataṃ hoti. Na hi bhūmantaraṃ bhūmantarapariyāpannaṃ hoti. Pāḷiyā cetaṃ viruddhanti dassetuṃ ‘‘yasmā panā’’tiādi vuttaṃ. Tattha ekattagataṃ cittanti indriyānaṃ ekarasabhāvena, ekaggatāya ca sikhāppattiyā tadanuguṇaṃ ekattaṃ gatanti ekattagataṃ, sasampayuttaṃ appanāpattacittaṃ. Tasseva paṭipadāvisuddhipakkhandatādi anantarameva vuccati. Tasmāti yasmā ekasmiṃyeva appanācittakkhaṇe paṭipadāvisuddhiādi pāḷiyaṃ vuttaṃ, tasmā āgamanavasenāti parikammāgamanavasena. Anativattanādīti ādi-saddena indriyekarasatātadupagavīriyavāhanāsevanāni saṅgaṇhāti. Pariyodāpakassāti parisodhakassa pabhassarabhāvakarassa. Anativattanādibhāvasādhanameva cettha ñāṇassa kiccanipphatti veditabbā.
修集禅那者，意即诸种作用聚集。与聚集者，谓同集者。单一作用即单一聚合。修习于禅那初有单一作用聚合成功，此现象作舍念渐增称为安止。由得禅那及其极乐，此心满意故发生观照，称为“摧毁观照”。阿巴耶山隐士即如此说修行清净等事。以正念善知禅那诸法性质名称。色法得不到界外，色界修行相应，故释“因‘由于’”。心意定聚专一谓聚合。此时即修行清净所说情形，与不同心意之先后变化相承有同类性质。所谓“实性”实为禅那定聚所成集中状态。说法即修持之相。当此际得中间修持，即时由中间修持生成集中禅那之相。称其相为彼心中根本转变。先前之心称根本转变之先心。此相为由彻底清净及先心区别之连续变化。谓实一转换过程一本质连贯。修习即成中间修持之相，若即是彼真相。禅那初起时如何该相由根本转变相表现，故说“如其到来”。
Tasminti tasmiṃ vāre, catupañcacittaparimāṇāya appanāvīthiyanti attho. Tato paripanthato. Cittaṃ visujjhatīti yadipi āgamanaṃ gahetuṃ avisesena viya vuttaṃ, parikammavisuddhito pana appanāvisuddhi sātisayāva. Tenāha ‘‘visuddhattā’’tiādi. Āvaraṇavirahitaṃ hutvāti yenāvaraṇena āvaṭattā cittaṃ tato pubbe majjhimaṃ samathanimittaṃ paṭipajjituṃ na sakkoti, tena vivittaṃ hutvā, taṃ vikkhambhetvāti attho. Līnuddhaccasaṅkhātānaṃ ubhinnaṃ antānaṃ anupagamanena majjhimo, savisesaṃ paccanīkadhammānaṃ vūpasamanato samatho, yogino sukhavisesānaṃ kāraṇabhāvato nimittañcāti majjhimaṃ samathanimittaṃ. Tenāha ‘‘samappavatto appanāsamādhiyevā’’ti. Tadanantaraṃ pana purimacittanti tassa appanācittassa anantarapaccayabhūtaṃ purimaṃ cittaṃ, gotrabhucittanti attho. Ekasantatipariṇāmanayenāti yathā ‘‘tadeva khīraṃ dadhisampanna’’nti, evaṃ satipi parittamahaggatabhāvabhede, paccayapaccayuppannabhāvabhede ca ekissā eva santatiyā pariṇāmūpagamananayena ekattanayavasena. Tathattanti tathabhāvaṃ appanāsamādhivasena samāhitabhāvaṃ. Evaṃ paṭipannattāti vuttākārena paṭipajjamānattā. Yasmiñhi khaṇe tathattaṃ majjhimaṃ samathanimittaṃ paṭipajjati, tasmiṃyeva khaṇe tathattupagamanena appanāsamādhinā samāhitabhāvūpagamanena tattha pakkhandati nāma. Purimacitteti appanācittassa purimasmiṃ citte gotrabhucitte. Vijjamānākāranipphādikāti tasmiṃ citte vijjamānānaṃ paripanthavisuddhimajjhimasamathapaṭipattipakkhandanākārānaṃ nipphādikā, tenākārena nipphajjamānāti attho. Teyeva hi ākārā paccayavisesato jhānakkhaṇe nipphajjamānā ‘‘paṭipadāvisuddhī’’ti laddhasamaññā jhānassa taṃ visesaṃ nipphādentā viya vuttā. Uppādakkhaṇeyevāti attalābhavelāyameva. Yadi evaṃ, kathaṃ te ākārā nipphajjantīti āha ‘‘āgamanavasenā’’ti.
“此时”指此期间，禅那心量为四、五量时称为安止路径。其次谓由整体转净。所谓心净意是，即取无特殊缘由之入处，此谓修净过程终结者。故作“清净”等语。除障碍状态，谓无累障碍，心能转向先前之中间静虑相，故说心已澄清，无遮扰，能跳脱前后障碍。中间静虑即特别讨喜的心标为缘，称为中间静虑法相。据此言“已到确立的安止定”。随即，“先心”即禅那之先心，此谓心之根本转变。好比“乳汁成就”，依此理成立。又如禅那真净现象种种异同及先后相关连续变化，本质连贯转化即此示现。所谓真相即真理相，称中间安止定。经书所言，即是在修持过程中处处亲见。于彼刹那确由此中间静虑而来，生得安止集定，依此生起心断除，彼谓根本转变。先心谓由先辈禅那不同心所成根本转变心。心中现象离此十分泽然，得周全清净与安止，所以称为“修行清净”等经文。此心圆满特征于禅那初起时，谓可以因其到来而证悟，故称“到来”，即因缘而生。
Tassāti cittassa. ‘‘Visuddhaṃ cittaṃ ajjhupekkhatī’’ti pāḷiyaṃ (paṭi. ma. 1.158) puggalādhiṭṭhānena āgatāti ‘‘byāpāraṃ akaronto’’ti āha. Samathapaṭipattitathattupagamanañca idha samathabhāvāpattiyevāti āha ‘‘samathabhāvūpagamanenā’’ti. Kilesasaṃsaggaṃ pahāya ekattena upaṭṭhitassāti pubbe ‘‘kathaṃ nu kho kilesasaṃsaggaṃ pajaheyya’’nti paṭipannassa idāni samathapaṭipattiyā tassa pahīnattā kilesasaṅgaṇikābhāvena ekattena upaṭṭhitassa jhānacittassa. Paripanthavisuddhimajjhimasamathapaṭipattipakkhandanehi vuddhippattiyā anubrūhite jhānacitte laddhokāsā tatramajjhattupekkhā sampayuttesu samavāhitabhāvena pavattamānā te anubrūhentī viya hotīti āha ‘‘tatramajjhattupekkhāya kiccavasena upekkhānubrūhanā veditabbā’’ti.
“彼处”谓心。巴利典籍云“以个人观照，清净心现行不动”，指心不作他求。修止禅那修持之真相现前，是清净之表现，故称“修止之现前”。除染垢释，乃弃染污，修一心之清净禅那心。如释云“如已放弃染污，如何能放弃”之问。是谓已依修止实现染污斥除，呈现纯一之心，后以增进禅那修持清净并由于根本转变故复兴清净心。由安止禅那心增长清净，能观照中心之牢固恪守，谓舍念渐增，以其是舍念渐增故当令起知。
Ye panete yuganaddhadhammāti sambandho. Tatthāti tasmiṃ jhānacitte. Aññamaññānativattanavasena kiccakaraṇato yuge naddhā baddhā viya yuganaddhā. Vimuttirasenāti vimuccanakiccena, vimuccanasampattiyā vā. Esa yogī. Vāhayatīti pavatteti. Assāti jhānacittassa. Tasmiṃ khaṇeti bhaṅgakkhaṇe. Uppādakkhaṇe atīte hi ṭhitikkhaṇato paṭṭhāya āsevanā pavattati nāma. Te ākārāti aññamaññānativattanādayo tattha dhammānaṃ pavattiākārā. Āsevanāpi hi āsevanapaccayabhāvīnaṃ dhammānaṃ pavattiākāroyeva. Saṃkilesavodānesūti samādhipaññānaṃ samarasatāya akaraṇaṃ bhāvanāya saṃkileso, karaṇaṃ vodānaṃ. Tathā sesesupi. Evametesu saṃkilesavodānesu taṃ taṃ ādīnavaṃ dosaṃ ānisaṃsaṃ guṇaṃ puretaraṃ pāṭihāriyañāṇena disvā yathā aññamaññānativattanādayo honti, tathā bhāvanāya sampahaṃsitattā teneva ñāṇena visodhitattā. Visodhanaṃ hettha sampahaṃsanaṃ. Te ākārā yasmā nipphannā, tasmā ‘‘dhammānaṃ…pe… veditabbāti vutta’’nti lakkhaṇasaṃvaṇṇanāya ādimhi vuttaṃ nigamanavasena dasseti.
此语“诸共缔结”指诸禅那心。共缔结关系如链索相扣。放逸解脱，即谓解脱之行，成就解脱功德者是瑜伽士。生起则谓起动，此谓生起于禅那心时。瞬间系指转折破灭时刻。禅那初起时，即以前定中止过去之坚固成就为根基，此谓现起之因缘。此转折法门乃诸法未顷刻断诵先导。乃由于烦恼业力相续，故不断裂。破灭者为诸法转灭。此种现象乃诸法相互连带发生现行，依止因缘执持推动故成起。烦恼为诽谤辩惑之根源。由增长智慧调和心，能斥除烦恼分别，令心清净。此清净即因摧毁者，故说摧毁摧残为此清净功德且出离根本无法摧毁。以上三者即安止状态发生之三种主要特征，而此三者不足即无安止禅那。
‘‘Yasmā upekkhāvasena ñāṇaṃ pākaṭaṃ hotī’’ti ko sambandho. Kasmā sampahaṃsanāva pariyosānanti vuttā, na upekkhānubrūhanāti codanaṃ sandhāya ‘‘tattha yasmā upekkhāvasena ñāṇaṃ pākaṭaṃ hotī’’ti vuttaṃ. Tatthāti tasmiṃ bhāvanācitte. Upekkhāvasena ñāṇaṃ pākaṭaṃ hotīti appanākāle bhāvanāya samappavattiyā, paṭipakkhassa ca pahānato paggahādīsu byāpārassa akātabbato ajjhupekkhanāva hoti. Yaṃ sandhāya vuttaṃ ‘‘samaye cittassa ajjhupekkhanā, visuddhaṃ cittaṃ ajjhupekkhatī’’ti ca ādi. Sā panāyaṃ ajjhupekkhanā ñāṇassa kiccasiddhiyā hoti, visesato ñāṇasādhanattā appanābyāpārassāti phalena kāraṇānumānañāyena. Yasmā upekkhāvasena ñāṇaṃ pākaṭaṃ hoti, tasmā ñāṇakiccabhūtā sampahaṃsanā pariyosānanti vuttāti sambandho.
“因舍念而见智慧显露”为何关系？为何破坏破坏之说？因非舍念渐增而发起指斥，因以“因舍念而智慧显现”为资粮。所谓于此禅那修行心，舍念渐增则智慧明了。于修持过程中念增故可成就智慧。舍念渐增亦为智慧成就的因，是以称其为摧毁摧残。
Idāni yathāvuttamatthaṃ pāḷiyā samatthetuṃ ‘‘yathāhā’’tiādi vuttaṃ. Tathāpaggahitaṃ cittanti yathā bhāvanācittaṃ kosajjapakkhe na patati, tathā vīriyasambojjhaṅgaṭṭhāniyānaṃ dhammānaṃ bahulīkāravasena paggahitaṃ. Sādhukaṃ ajjhupekkhatīti paggaṇhantenāpi samādhissa vīriyasamatāyojanavasena paggahitattā sakkaccaṃ ajjhupekkhati, tatramajjhattupekkhā okāsaṃ labhati. Taṃ pana ajjhupekkhanaṃ upekkhāvasena pubbe pavattapārihāriyapaññāvasena appanāpaññāya kiccādhikatāti āha ‘‘paññāvasena paññindriyaṃ adhimattaṃ hotī’’ti. Tassa adhimattattā eva ajjhupekkhantasseva nānāsabhāvehi nīvaraṇapamukhehi kilesehi appanācittaṃ vimuccati. Vimokkhavasena vimuccanavasena. Paññāvasenāti pubbe pavattapārihāriyapaññāvasena. Vimuttattāti nānākilesehi vimuttattā eva. Te dhammā saddhādayo, visesato saddhāpaññāvīriyasamādhayo ca ekarasā samānakiccā honti. Evamayaṃ indriyānaṃ ekarasaṭṭhena bhāvanā nipphajjamānā ñāṇabyāpāroti āha ‘‘ñāṇakiccabhūtā sampahaṃsanā pariyosāna’’nti. Evaṃ tividhāya paṭipadāvisuddhiyā laddhavisesāya tividhāya upekkhānubrūhanāya sātisayaṃ paññindriyassa adhimuttabhāvena catubbidhāpi sampahaṃsanā sijjhatīti āgamanupekkhā ñāṇakiccavasena dasapi ākārā jhāne eva veditabbā.
现在，应当依照所说的意义，用巴利文将“如是说”等语句整理完整。所谓心念，譬如修习中之心，并非执著于修学或专心于技艺，而是如精进觉支所摄持之法以其多样丰富的表现而汇总起来。善妙的调心，称为正念，即使聚集修持禅定时精进平等，也出于正念所注而稍微保持调心，从而在禅定中获得中观调心的机会。然而此调心非以无明的平等心为本，而是以前所未有的对治智慧，为治除烦恼而具足智慧的心行，因此谓智慧具有主导地位。正是因该智慧主导，施行调心者得以从各类烦恼及其阻碍中解脱心念，达至解放的状态。依靠以前发生的、为贪等烦恼所对治的智慧，被诸如信心等法所调和，而三种——信、慧、精进与禅定——合于一法，将之视为内根的统一修行。当以以上六根的统一之乐修习时，即发生智识的扩展。因此说：“关于智慧之作业，已满集成而尽头”。以这三种净化之行、大量分别的正念提升智慧，就如四种禅定的集成一样，内在智慧的作用促使断除恶法，且由此观照禅定中的智慧作业，应观察禅定的十种境界，在禅定中方可察知。
Gaṇanānupubbatāti gaṇanānupubbatāya, gaṇanānupubbatāmattaṃ vā paṭhamanti idanti attho. Tena desanākkamaṃ ulliṅgeti. ‘‘Paṭhamaṃ uppannanti paṭhama’’nti iminā paṭipattikkamaṃ, uppannanti hi adhigatanti attho. ‘‘Paṭhamaṃ samāpajjitabbanti paṭhama’’nti idaṃ pana na ekantalakkhaṇanti aṭṭhakathāyaṃ (dha. sa. aṭṭha. 160) paṭisiddhattā idha na gahitaṃ. Ārammaṇūpanijjhānaṃ lakkhaṇūpanijjhānanti duvidhe jhāne idhādhippetajjhānameva dassetuṃ ‘‘ārammaṇūpanijjhānato’’ti vuttaṃ. Pathavīkasiṇasaṅkhātassa attano attano ārammaṇassa rūpaṃ viya cakkhunā upanijjhāyanato. Paccanīkajhāpanatoti nīvaraṇādīnaṃ paccanīkadhammānaṃ dahanato vikkhambhanavasena pajahanato. Sakalaṭṭhenāti heṭṭhā vuttanayena kate vā akate vā paricchijja gahite pathavībhāge pathavīmaṇḍale sakalārammaṇakaraṇaṭṭhena. Na hi tassa ekadesamārammaṇaṃ karīyati. Pathavīkasiṇasannissayatāya nimittaṃ pathavīkasiṇaṃ yathā ‘‘mañcā ukkuṭṭhiṃ karontī’’ti. Taṃsahacaraṇato jhānaṃ pathavīkasiṇaṃ yathā ‘‘kuntā pacarantī’’ti.
“顺序计数”，即是一种序列计数，或可说是第一的意思。这说明了教义的层序展现。谓“第一出现”，意即“第一”即是“已达成”。又谓“应先达到第一”，此处虽非经全书唯一论断，然据佛音论书第160页的说明，此处未全面涵摄。所谓对象与作用之除去，二者皆属禅定所涵盖，此处所示仅一禅定之显示。譬如地界光辉境界，眼根以其自身的对象如光辉向内观察。所谓破除近恶之道，即是燃烧阻碍等近缘烦恼并以驱除之。所谓遍及整体，即去除和包涵所有地界之所在与影响。需在地边所称之地界光饰中理解，譬如“细长的杆子”，进而修持禅定如“弯曲的箭尾”。
Ciraṭṭhitisampādanavaṇṇanā久住成就之解释
§76
76. Lakkhaṭṭhāne ṭhitaṃ sarena vālaṃ vijjhatīti vālavedhī. Idha pana anekadhā bhinnassa vālassa aṃsuṃ vijjhanto ‘‘vālavedhī’’ti adhippeto. Tenavālavedhinā. Sūdenāti bhattakārena. ‘‘Ākārā pariggahetabbā’’ti saṅkhepato vuttamatthaṃ vivarituṃ ‘‘yathā hī’’tiādi vuttaṃ. Tattha sukusaloti suṭṭhu cheko. Dhanuggahoti issāso. Kammanti yogyaṃ. Akkantapadānanti vijjhanakāle akkamanavasena pavattapadānaṃ. Ākāranti dhanujiyāsarānaṃ gahitākāraṃ. Pariggaṇheyyāti upadhāreyya. Bhojanasappāyādayoti ādi-saddo avuttākārānampi saṅgāhako daṭṭhabbo. Tena utubhāvanānimittādīnampi pariggaṇhanaṃ vuttaṃ hoti. Tasminti tasmiṃ taruṇasamādhimhi.
第七十六条：立于明显处的弹弓之弦称为“弦轴”，此处多样断裂的琴弦上逐一穿刺称为“弦轴”。又谓弦轴为弓匠。简略地说“形状应被计数”，依经文如“如何那样”所载而言。这里“善巧”即谨慎。律藏中称“弓的保持”即指发牢骚。所谓适当之行为。所谓绕弦动作，是张开琴弦时弓拉动造成的行为。弦轴即为拉动弓的工序。谓“应计数”，即应被检视。有关饮食与辅助器皿等相互不相应的行为也应被观察。依此，相关于根本禅定的计数亦应纳入考虑。此计数见于上述年轻禅定之中。
Bhattāranti sāminaṃ, bhattavetanādīhi posakanti attho. Parivisantoti bhojento. Tassa ruccitvā bhuñjanākāraṃ sallakkhetvā tassa upanāmentoti yojanā. Ayampi yogī. Adhigatakkhaṇe bhojanādayo ākāreti pubbe jhānassa adhigatakkhaṇe kiccasādhake bhojanādigate ākāre. Gahetvāti pariggahetvā sallakkhetvā. Naṭṭhe naṭṭhe samādhimhi punappunaṃ appanāya.
“Bhattāra”意指主人，由供养、薪资诸事所滋养意。谓“进食”即吃用。对此加以喜好后以特征予以标显，便是说“此为辅助作用”，于是也可视为一种敷设。此亦为功德修行者的行为。于先前禅定达成之际，食物等诸法现出形态。所谓“摄取”，即取用并标示清楚。反复在禅定中实施摄取与体现。
Mahānasavijjāparicayena paṇḍito. Tattha visadañāṇatāya byatto. Ṭhānuppattikakaosallayogena kusalo. Nānaccayehīti nānaccayehi nānāsabhāvehi, nānārasehīti attho. Tenāha ‘‘ambilaggehī’’tiādi. Sūpehīti byañjanehi. Ambilaggehīti ambilakoṭṭhāsehi, ye vā ambilarasā hutvā aggabhūtā, tehi caturambilādimissehi. Esa nayo tittakaggādīsupi. Khārikehīti vātiṅgaṇakaḷīrādimissehi. Nimittanti ākāraṃ ruccanavasena bhuñjanākāraṃ. Uggaṇhātīti uparūpari gaṇhāti upadhāreti. Imassa vā sūpeyyassa atthāya hatthaṃ abhiharati. Abhihārānanti abhimukhena haritabbānaṃ paṇṇākārānaṃ, pūjābhihārānaṃ vā. Nimittaṃ uggaṇhātīti ‘‘evaṃ me cittaṃ samāhitaṃ ahosī’’ti nimittaṃ gaṇhāti sallakkheti.
以精熟于大透知知识闻见而著称的智者，其智慧显达透彻。善于以地位的产生及缺损相结合处理问题。所谓多样化权限，即具多种差别而各自多样，又谓多种味道之义。由此作“ambilaggehī”等词释。谓“相关因素”即由次等构成。ambilaggehī指“涩味集合”，意即由多种涩味组成转成锐利之物，乃至提到四种涩味等聚集体。此法门乃针对粗涩等情况。所谓“抓取”即向上把持、取材和供养。所谓供养用的手，乃挂于其上。此寻求手以代表尊敬或供养器皿之征象。所谓征象之“抓取”即“我的心如此定聚”之意。此为标志和记号。
Samādhiparipanthānanti samādhissa paripanthabhūtānaṃ. Dhammānanti kāmacchandādinīvaraṇadhammānaṃ. Suvisodhitattāti suṭṭhu visodhitattā, vikkhambhanavaseneva sammadeva pahīnattāti attho. Kāmādīnavapaccavekkhaṇādīhīti ādi-saddena asubhamanasikāranekkhammānisaṃsapaccavekkhaṇādīni saṅgaṇhāti. Nekkhammaguṇadassanenāpi hi tassa vibandhabhūte kāmacchande ādīnavo visesato pākaṭo hotīti. Kāyaduṭṭhullanti kāyadarathaṃ sāraddhakāyataṃ. Tena kāyacittānaṃ sārambhanimittassa byāpādanīvaraṇassa na visodhanamāha. Ārambhadhātumanasikārādīti ādi-saddena vīriyasambojjhaṅganimittānaṃ, ālokasaññādīnañca saṅgaho daṭṭhabbo. Samathanimittamanasikārādīti ādi-saddena samādhisambojjhaṅgaṭṭhāniyānaṃ dhammānaṃ saṅgaho daṭṭhabbo. Aññepi samādhiparipantheti vicikicchāṭṭhāniye, madamānādike ca sandhāyāha. Āsayanti vasanakasusiraṃ. Suparisuddhanti āsaṅkanīyattābhāvena suṭṭhu parisuddhaṃ. Etthāha – nanu cāyaṃ pageva kāmādīnavaṃ paccavekkhitvā samathapaṭipadaṃ paṭipanno upacārakkhaṇeyeva jhānena nīvaraṇāni vikkhambhitāni, atha kasmā puna kāmādīnavapaccavekkhaṇādi gahitanti? Saccametaṃ. Taṃ pana pahānamattanti jhānassa ciraṭṭhitiyā atisayapahānatthaṃ puna gahitaṃ.
所谓禅定方法顺序，指的是当禅定状态摧毁烦恼等及其障碍时，由于其净化而具备的法门。所谓法门，即指破除欲爱等烦恼的法。所谓淨化彻底，即彻底清净以致断除，意即断除时已善巧妥贴。由欲苦等观察获得的修持，乃通过善巧断除诸祸烦恼的眼识等所致。断除开始的专注，正是一切精进觉支的依归及内涵。诸禅定者内心之障碍，乃怀疑、傲慢等偏见心。所谓障碍，即居于心中的恶习及杂染。所谓清净，即由于坚坚不毁的依他清净。此处问曰—但此处试观察欲恶，禅定已达完满修行，那么为何还要再行观察？答曰此乃为了长期住于禅定，以便彻底断除之故而复行观察。
Uddhaccamiddhanti kukkuccaṃ, thinañca tadekaṭṭhatāya gahitamevāti katvā vuttaṃ. Suddhantagatoti suparisuddhapariyantaṃ sabbaso visodhitakoṇapariyantaṃ uyyānaṃ gato. Tahiṃ rameti tasmiṃ jhāne rameyya divasabhāgampi jhānasamaṅgī eva bhaveyya.
掉举与昏沉为追忧，懈怠则因一境界执着而产生，故云如此说。纯净无染者指的是极为纯净圆满、从各个角度完全清净的境界，如同进入一园林。彼处安然欢喜，在此禅定中安住，即使白昼亦能与禅定相应。
Cittabhāvanāvepullatthanti samādhibhāvanāya vipulabhāvāya. Yathā hi bhāvanāvasena nimittassa uppatti, evamassa bhāvanāvaseneva vaḍḍhanampi. Tasmā ekaṅgulādivasena nimittaṃ vaḍḍhentassa punappunaṃ bahulīkārena jhānaṃ bhāvanāpi vuddhiṃ viruḷhiṃ vepullaṃ āpajjati. Tena vuttaṃ ‘‘cittabhāvanāvepullatthañca yathāladdhaṃ paṭibhāganimittaṃ vaḍḍhetabba’’nti. Tassāti paṭibhāganimittassa.
心念增长为禅定修习增长之意。正如修习中因缘成就招相之生起，增长亦由此修习相续增益。故云，多次日以一指等法增长招相，进而发达修习禅定，生增盛广大。于是说“心念增长，当适当增长对境的招相”。此中所说为对境招相。
Nimittavaḍḍhananayavaṇṇanā相增长方法之解释
§77
77.Tatrāti sāmiatthe bhummavacanaṃ, tassāti attho. Avaḍḍhetvāti yathā kumbhakāro mattikāya pattaṃ karonto paṭhamaṃ aparicchinditvāva pattaṃ vaḍḍheti, evaṃ pattavaḍḍhanayogena pattavaḍḍhanayuttiyā avaḍḍhetvā pūvikassa pūvavaḍḍhanaṃ. Bhattassa upari bhattapakkhipanaṃ bhattavaḍḍhanaṃ. Vatthassa tintassa añchanādi dussavaḍḍhanaṃ. Paccekaṃ yoga-saddo yojetabbo. Aparicchinditvā na vaḍḍhetabbaṃ saparicchede eva bhāvanāpavattito. Tathā hi vuttaṃ ‘‘sāntake no anantake’’ti (visuddhi. 1.55).
此处谓于主旨之地土之文，意即其义。增大如陶工制陶，先未割开的陶片即生长扩大，依此以陶片增长之理亦复如是，先端增大令整体增大。米饭上面覆以米粒即增加。草料三种囊蔓增长亦同。须联结各因，一体不可切割单独增长，切断则为修习退转。如言“持戒必持无尽戒”。
Haṃsapotakāti javanahaṃsapotakā. Ukkūlaṃ unnataṭṭhānaṃ. Vikūlaṃ ninnaṭṭhānaṃ. Nadīsotena kataṃ viduggaṃ nadīviduggaṃ. Visamākārena ṭhito pabbatapadeso pabbatavisamo.
天鹅蛋指幼天鹅蛋。崖岸为高处。谷底为低处。河流声音之激扬为急流。山丘不平为地形崎岖。
Thūlāni hutvā upaṭṭhahanti paccavekkhaṇābāhullena vibhūtabhāvato. Dubbalāni hutvā upaṭṭhahanti paguṇabalavabhāvassa anāpādikattā. Upari ussukkanāyāti bhāvanāya upari ārohanāya, dutiyajjhānādhigamāyāti attho.
体大者趋向供养，因观照充足而显现强盛。体弱则趋向谦卑，乃由劣弱力量生生不犯。上升热切者为禅定之进步，谓二禅之获得也。
Pabbateyyāti pabbate bahulacārinī. Akhettaññūti agocaraññū. Samādhiparipanthānaṃ visodhanānabhiññātāya bālo. Jhānassa paguṇabhāvāpādanaveyyattiyassa abhāvena abyatto. Uparijhānassa padaṭṭhānabhāvānavabodhena akhettaññū. Sabbathāpi samāpattikosallābhāvena akusalo. Samādhinimittassa vā anāsevanāya bālo. Abhāvanāya abyatto. Abahulīkārena akhettaññū. Sammadeva anadhiṭṭhānato akusaloti yojetabbaṃ. Ubhato bhaṭṭhoti ubhayato jhānato bhaṭṭho. So hi appaguṇatāya na suppatiṭṭhitatāya saussāhopi vināsato, asāmatthiyato ca jhānadvayato parihīno. Ciṇṇavasināti āsevitavasinā.
多居山中者，为多行于山野之修习者。无住知者，为无定住境界之知见无。禅定修习之稳固明了者相反为愚者。因禅定品德不全不具而难胜任。因无第二禅立地之知识而无住知。虽常得入禅，然因不得善习所致无能。因对禅定相缘无智，断转。因习扰或无住知而愚钝。因修习不坚定故谓恶。双倍沉溺谓两禅俱失，不安稳，正如失去重量般动摇而败坏。常住者谓常常修习者也。
Pañcavasīkathāvaṇṇanā五自在论之解释
§78
78. Vasanaṃ vasīti dhātuniddesatāya kiriyāniddesoti adhippāyenāha ‘‘vasiyo’’ti, yathāruci pavattiyoti attho. Āvajjanāya vasī, āvajjanāvasena vā vasī āvajjanavasī. Jhānaṃ āvajjituṃ yattha yattha padese icchā yatthicchakaṃ. Yadā yadā, yasmiṃ yasmiṃ vā jhānaṅge icchā yadicchakaṃ. Yāva yāva icchā yāvadicchakaṃ, da-kāro padasandhikaro. ‘‘Yāvā’’ti ca idaṃ bahūnaṃ javanavārānaṃ nirantaraṃ viya tathāpavattanaṃ sandhāya vuttaṃ, na ekameva. So hi paricchinnacittakkhaṇoti. Āvajjanāya dandhāyitattaṃ natthīti vuttanayena yattha katthaci ṭhāne yadā yadā yaṃ kiñci jhānaṅgaṃ āvajjentassa yathicchitaṃ kālaṃ āvajjanāya āvajjanappavattiyā dandhāyitattaṃ vitthāyitattaṃ, cirāyitattaṃ vā natthi. Evaṃ āvajjanavasī siddhā nāma hotīti attho. Sesāti vuṭṭhānaadhiṭṭhānapaccavekkhaṇāvasiyo.
第七十八条。为了表示禅定具足之境界或禅定行为，称之为“持行”，其意乃如同观察兴趣般的流转。持行者或以此名持行，或称持行持行者。所谓禅定，乃于任何地方，凡欲修习禅定及具兴趣之境，皆可称之。何时何处，凡于何种禅定支分怀有兴趣，此趣亦是持行之一种。以“Yāva yāva”形容兴趣递进不断，如同“da”作为词缀相接词组。“Yāvā”指出此乃众多流转不断相续之意，非单一现象。此持行为断续心念之暂时起灭。由此观之，持行无有停滞不续之理。无论何时何地，凡于禅支喜悦之时，禅支随兴适时流转之持行，不存停顿、松散或长久停留。此即为持行禅定圆满之义。剩余者乃观察起立位置等之检视。
Aṅgasamudāyabhāvato jhānassa jhāne āvajjanavasiṃ nipphādetukāmena paṭipāṭiyā jhānaṅgāni āvajjetabbānīti āha ‘‘paṭhamaṃ vitakkaṃ āvajjayato’’ti. Yadipi āvajjanamevettha icchitaṃ āvajjanavasiyā adhippetattā, āvajjanāya pana uppannāya javanehi bhavitabbaṃ. Tāni ca kho āvajjanatapparatāya cittābhinīhārassa yathāvajjitajhānaṅgārammaṇāni katipayāneva honti, na paripuṇṇānīti vuttaṃ ‘‘vitakkārammaṇāneva cattāri pañca vā javanāni javantī’’ti. Cattāri tikkhindriyassa. Pañca nātitikkhindriyassāti daṭṭhabbaṃ. Nirantaranti visabhāgehi nirantaraṃ. Ayaṃ panāti bhavaṅgadvayantaritā catujavanacittā yathāvuttā āvajjanavasī. Aññesaṃ vā dhammasenāpatiādīnaṃ. Evarūpe kāleti uṭṭhāya samuṭṭhāya lahutaraṃ āvajjanavasīnibbattanakāle. Sā ca kho ittarā parittakālā, na satthu yamakamahāpāṭihāriye viya ciratarappabandhavatī. Tathā hi taṃ sāvakehi asādhāraṇaṃ vuttaṃ. Adhigamena samaṃ sasampayuttassa jhānassa sammā āpajjanaṃ paṭipajjanaṃ samāpajjanaṃ, jhānasamaṅgitā.
由禅支集合构成之禅定，意欲发起禅定持行，依次发起禅支，故云“初念发起持行”。虽言持行仅为意欲，持行者仍应因持行而随喜流转。因习持行，禅定支分如意起喜，然其支分不圆满，故经言“念住喜等之初起流转，即四或五种流转同时流动”。此四种为三根之念、思、喜等；五种乃超出三根之流转。流转常相续于各个支分中，谓此即第四心流转交替间隔之四流转即持行禅定。其他法如法军统帅等亦有此义。如此类别持行禅定，于觉悟时由轻微起，而随习向更深持行禅定。此为他时之预备，非佛特别神迹般长久持续，此理为弟子所晓。依正觉者之修持，自发禅定，乃得正确之起持、行持与止持，称为「禅等持行」。
Sīghanti ettha samāpajjitukāmatānantaraṃ dvīsu bhavaṅgesu uppannesu bhavaṅgaṃ upacchinditvā uppannāvajjanānantaraṃ samāpajjanaṃ sīghaṃ samāpajjanasamatthatā. Ayañca matthakappattā samāpajjanavasī satthu dhammadesanāyaṃ labbhati. Yaṃ sandhāya vuttaṃ ‘‘so kho ahaṃ, aggivessana, tassā eva kathāya pariyosāne tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapemi sannisādemi ekodiṃ karomi samādahāmi yenassudaṃ niccakappaṃ viharāmī’’ti (ma. ni. 1.387). Ito sīghatarā hi samāpajjanavasī nāma natthi. Juṇhāya rattiyā navoropitehi kesehi kapotakandarāyaṃ viharantassa āyasmato sāriputtassa yakkhena mahantampi pabbatakūṭaṃ padāletuṃ samatthe pahāre sīse dinne samāpajjanampettha nidassetabbaṃ. Tathā hi vakkhati ‘‘tadā thero tassa paharaṇasamaye samāpattiṃ appesī’’ti (visuddhi. 2.374). Pāḷiyaṃ pana ‘‘aññataraṃ samādhiṃ samāpajjitvā nisinno’’ti (udā. 34) vuttaṃ. Ime pana therā ‘‘samāpattito vuṭṭhānasamakālaṃ tena pahāro dinno’’ti vadanti.
所谓起持行，又于生起流转之瞬间切断原有生起之心流转，紧接着产生新生起之生起流转。此生起起持行乃快速且相续紧密。此速在修行上所生起之保持禅定行为中最为迅捷，于佛陀法教中得此形容。典籍中有云：“我，阿毗罗萨蹉，专于此语，至此示现以前以内在止心聚摄统一，时常依止默住”，此指之即为此速行持行。晚季夜间，新生发起头发盖间，鸽子巢处，阿难具寿被魔神掷石于山巅，因而显示禅定起持之速。经文称此时长老于击发时，即现起持。巴利文有言“由不同禅定起持随后坐”，其意即如是。诸长老亦言“起持与起立同时，彼击石时现出”，此亦为相应释义。
Accharāmattanti aṅguliphoṭamattaṃ khaṇaṃ. Ṭhapetunti setu viya sīghasotāya nadiyā oghaṃ vegena pavattituṃ adatvā yathāvuttakkhaṇaṃ jhānaṃ ṭhapetuṃ samatthatā. Abhibhuyya ṭhapanaṃ, adhiṭṭhānaṃ viyāti vā adhiṭṭhānaṃ. Tattha vasī adhiṭṭhānavasī. Tatheva lahuṃ vuṭṭhātunti accharāmattaṃ vā dasaccharāmattaṃ vā lahuṃ khaṇaṃ jhānasamaṅgī hutvā jhānato vuṭṭhātuṃ samatthatā. Bhavaṅgacittuppattiyeva hettha jhānato vuṭṭhānaṃ nāma. Ettha ca yathā ‘‘ettakameva khaṇaṃ jhānaṃ ṭhapessāmī’’ti pubbaparikammavasena adhiṭṭhānasamatthatā adhiṭṭhānavasī, evaṃ ‘‘ettakameva khaṇaṃ jhānasamaṅgī hutvā jhānato vuṭṭhahissāmī’’ti pubbaparikammavasena vuṭṭhānasamatthatā vuṭṭhānavasī veditabbā, yā samāpatti ‘‘vuṭṭhānakusalatā’’ti vuccati. Tadubhayadassanatthanti adhiṭṭhānavuṭṭhānavasīdassanatthaṃ.
所谓迅速，意为仅以一指宽微小瞬间。如桥梁横过河流，任凭河水急速流动而能立定，此为修习禅定时之相应起持力。能迅速压持立定者，称为坚立或持立。此处持行即为固结心意。也称为起立，意指轻微瞬间，由修习持行而能由禅定起立。禅定起立乃生起不动之心流转。此时他说：“即此微小瞬间，我将顺势设定禅定”，为过去之准备。若先有坚立持行，则后续立起禅定相应更稳称持立，称为“坚立修得”。此双重示现表示持立及坚立分别。
Tatthāti tasmiṃ nimmitapabbate tassa vivare. Kiñcāpi ekaṃyeva taṃ abhiññācittaṃ yena pabbataṃ nimmineyya, abhiññāpādakassa pana jhānassa lahutaraṃ ṭhapanaṃ, vuṭṭhānañca idha nidassitanti daṭṭhabbaṃ. ‘‘Ettakā iddhimantā ekaṃ upaṭṭhākaṃ garuḷato rakkhituṃ na sakkhiṃsū’’ti gārayhā assāma.
此处所指即那山峰之崖壁。或者由一意识力得以显现，如能使山峦显现者，理应发出此说。诸禅修者尚能稍次生起坚立；起立状态亦由此得以表达。我们不妨唱道：“超能力者亦无法守护守门者之山峰”，意喻此理。
Āvajjanānantarānīti āvajjanavasībhāvāya yathākkamaṃ vitakkādīnaṃ jhānaṅgānaṃ āvajjanāya parato yāni javanāni pavattāni, tāni tesaṃ paccavekkhaṇāni. Yadaggena āvajjanavasīsiddhi, tadaggena paccavekkhaṇāvasīsiddhi veditabbā.
所谓持行连续，指对于禅定支分所生之多种观念及相关心念之持行及其连续流转。此持行发生时，亦伴随对支分之观察、检视。能否成就持行者，即能否成就观察持行者，须以此为判断标准。
Dutiyajjhānakathāvaṇṇanā第二禅那论之解释
§79
79. Nīvaraṇappahānassa tappaṭhamatāya āsannanīvaraṇapaccatthikā. Thūlaṃ nāma vipulampi pheggu viya sukhabhañjanīyanti āha ‘‘oḷārikattā aṅgadubbalā’’ti. Santato manasi karitvāti paṭhamajjhānaṃ viya anoḷārikaṅgattā, santadhammasamaṅgitāya ca ‘‘santa’’nti manasi katvā. Ye hi dhammā dutiyajjhāne pītisukhādayo, kāmaṃ te paṭhamajjhānepi santi, tehi pana te santatarā ceva paṇītatarā ca bhavantīti. Nikantinti nikāmanaṃ, apekkhanti attho. Pariyādāyāti khepetvā. Cattāri pañcāti vā-saddo luttaniddiṭṭho. Dutiyajjhānaṃ etassa atthīti dutiyajjhānikaṃ. Vuttappakārānevāti paṭhamajjhāne vuttappakārāniyeva, parikammādināmakānīti attho.
关于去盖的施行，首先要认识去盖之意。盖词中“大”（thūla）指广大的、类似厚重的遮盖物，故称为“厚重者”或“压重者”。此处所说“无热的缠绕”，意指心中无烦恼缠结，称之为“无热”。通过内心平静，即如同初禅般心境安稳，心齐如一，名为“安”。那些在第二禅中得乐及安等，是因为他们的欲乐，即初禅中的安乐，因而他们的内心更加安稳纯净。所谓“尼甘”，意即快乐；“阿贝卡”，指期盼或等待；“巴利亚”，是斥责或制止；四五个词语是对尼甘意涵的同义或细解释。第二禅即是为该意而设，称为“第二禅”，而“初禅所说者”，则为其示范之义。
§80
80.Vūpasamāti vūpasamahetu, vūpasamoti cettha pahānaṃ adhippetaṃ, tañca vitakkavicārānaṃ. Atikkamo atthato dutiyajjhānakkhaṇe anuppādoti āha ‘‘samatikkamā’’tiādi. Katamesaṃ panettha vitakkavicārānaṃ vūpasamo adhippeto, kiṃ paṭhamajjhānikānaṃ, udāhu dutiyajjhānikānanti. Kiñcettha yadi paṭhamajjhānikānaṃ, natthi tesaṃ vūpasamo. Na hi kadāci paṭhamajjhānaṃ vitakkavicārarahitaṃ atthi. Atha dutiyajjhānikānaṃ, evampi nattheva vūpasamo, sabbena sabbaṃ tesaṃ tattha abhāvatoti? Vuccate – yehi vitakkavicārehi paṭhamajjhānassa oḷārikatā, tesaṃ samatikkamā dutiyassa jhānassa samadhigamo, na sabhāvato anoḷārikānaṃ phassādīnaṃ samatikkamāti ayamattho ‘‘vitakkavicārānaṃ vūpasamā’’ti etena dīpito. Tasmā ‘‘kiṃ paṭhamajjhānikānaṃ vitakkavicārānaṃ vūpasamo idhādhippeto, udāhu dutiyajjhānikāna’’nti edisī codanā anokāsāva. Yasmā diṭṭhādīnavassa taṃtaṃjhānakkhaṇe anuppattidhammatāpādanaṃ vūpasamanaṃ adhippetaṃ. Vitakkādayo eva jhānaṅgabhūtā tathā karīyanti, na taṃsampayuttā phassādayo, tasmā vitakkādīnaṃyeva vūpasamādivacanaṃ ñāyāgataṃ. Yasmā pana vitakkādīnaṃ viya taṃsampayuttadhammānampi etena ‘‘etaṃ oḷārika’’nti ādīnavadassanaṃ sutte āgataṃ, tasmā avisesena vitakkādīnaṃ, taṃsahagatānañca vūpasamādike vattabbe vitakkādīnaṃyeva vūpasamo vuccamāno adhikavacanaṃ aññaṃ atthaṃ bodhetīti katvā kiñci visesaṃ dīpetīti dassetuṃ aṭṭhakathāyaṃ ‘‘oḷārikassa panā’’tiādi gahitanti idha ‘‘yehi vitakkavicārehī’’tiādi vuttanti daṭṭhabbaṃ. ‘‘Pītiyā ca virāgā’’tiādīsupi eseva nayo. Tasmā vitakkavicārapītisukhasamatikkamavacanāni oḷārikoḷārikaṅgasamatikkamā dutiyādiadhigamadīpakānīti tesaṃ ekadesabhūtaṃ vitakkavicārasamatikkamavacanaṃ taṃdīpakaṃ vuttaṃ. Visuṃ visuṃ ṭhitepi hi vitakkavicārasamatikkamavacanādike paheyyaṅganiddesatāsāmaññena cittena samūhato gahite vitakkavicāravūpasamavacanassa tadekadesatā daṭṭhabbā. Ayañca attho avayavena samudāyopalakkhaṇanayena vutto. Atha vā vitakkavicāravūpasamavacaneneva taṃsamatikkamā dutiyādhigamadīpakena pītivirāgādivacanānaṃ pītiādisamatikkamā tatiyādiadhigamadīpakatā dīpitā hotīti tassa taṃdīpakatā vuttā.
关于止息（vūpasama），即止息之因。止息此处指的是心念中分别思维的放下。其通达止息的状态，也称为“遍过”，意为彻底超越分别思维。所谓的分别思维止息，是指源于第二禅时持有的念头。何种分别思维在此为止息对象？即第二禅的分别思维。若是初禅的，则无止息之说，因为初禅时不存在无分别的思维。且第二禅中也非全然无分别，但“以智慧观察”的分别思维止息则显现。正因初禅心中仍有粗重思维，故第二禅达成的止息乃是对这些思维的超越。此义由“分别思维的止息”一词指示，故说“止息之因为分别思维止息”。这是本义的延伸说明。因此说“何以初禅分别思维止息为本止息，举例为第二禅”，是对语句的简洁启示。止息即心念的平息，且因已断恶知见、烦恼方至故止息。思维等心因素为禅的组成，故对它们的止息是名止息一义。因初禅思维粗重，故有“无热”的示现；而为区别，说明第二禅止息的特殊意义。这是本引的重点，已于注疏中多次指出“谁的思维止息，即第二禅的”这一义理。所谓“乐及离欲”等，也是对此止息状态中的乐趣等指示。综上，此段旨在明确止息是第二禅思维之止息，非初禅，并说明此止息乃禅成就的关键所在。
Niyakajjhattamadhippetaṃ na ajjhattajjhattādi. Tattha kāraṇamāha ‘‘vibhaṅge panā’’tiādi. Nīlavaṇṇayogato nīlavatthaṃ viyāti nīlayogato vatthaṃ nīlaṃ viyāti adhippāyo. Yena sampasādanena yogā jhānaṃ sampasādanaṃ. Tasmiṃ dassite ‘‘sampasādanaṃ jhāna’’nti samānādhikaraṇaniddeseneva taṃyogā jhāne taṃsaddappavatti dassitāti avirodho yutto. Ekodibhāve kathanti ekodimhi dassite ekodibhāvaṃ jhānanti samānādhikaraṇaniddeseneva jhānassa ekodivaḍḍhanatā vuttā hotīti ce? ‘‘Ekodibhāva’’nti padaṃ uddharitvā ekodissa niddeso na kātabbo siyāti ekodibhāvasaddo eva samādhimhi pavatto sampasādanasaddo viya jhāne pavattatīti yuttaṃ. Imasmiñca atthavikappeti ‘‘cetaso sampasādayatī’’ti etasmiṃ pakkhe ‘‘cetaso’’ti ca upayogatthe sāmivacanaṃ. Purimasminti ‘‘sampasādanayogato jhānaṃ sampasādana’’nti vuttapakkhe. Cetasoti sambandhe sāmivacanaṃ.
“内摄”不是指内在禅境，亦非内在心境之意。此处原因如《分别论》中所说。蓝色连缀指蓝色布料，蓝色束缚指蓝色，皆比喻禅的‘缀连’或‘专注’。借用此喻表示心念之和合即名为禅的集会。经中说“禅是和合具足”，意即禅为等一之所摄，因此“内摄”二字作为示意语，是指作用与心念和合相符合。若经文只言“一等和合”，理当为同一意思，则“一等”一词特指禅的渐增状态的特色。此里指出“一等”字，应以禅之特色为本义，而非单指“一”字的本体。故“一等和合”词的运用，是将“一等”和“相会”两义并举，作为禅的描述用语。在本经义上，“心念的和合”是禅中出现的和合因素，与“内摄”词义相通。此为注疏的解释脉络。
Seṭṭhopi loke ‘‘eko’’ti vuccati ‘‘yāva pare ekāhaṃ te karomī’’tiādīsu. Eko adutiyo ‘‘ekākībhi khuddakehi jita’’ntiādīsu asahāyatthopi eka-saddo diṭṭhoti āha ‘‘eko asahāyo hutvā’’ti. Saddhādayopi kāmaṃ sampayuttadhammānaṃ sādhāraṇato, asādhāraṇato ca paccayā hontiyeva, samādhi pana jhānakkhaṇe sampayuttadhammānaṃ avikkhepalakkhaṇe indaṭṭhakaraṇena sātisayaṃ paccayo hotīti dassento ‘‘sampayuttadhamme…pe… adhivacana’’nti āha.
即使在世间，‘一’也被称为“唯一”、‘我只做一件事’等诸如“唯一之事”。‘一’不仅指第二，还用于“以一小胜多”等场合，表明‘一’字在多重义中，有时指无助、单一之意。信念等依赖配合的事物，常同时也依赖非配合之条件。禅虽为心念相续之集会，但不偏向某种分裂，亦即心念一致性是其所依，故称“配合之法”以示其本质。以上是说明“配合”、“结合”等词用语在此处的缘由和意义。
‘‘Sampasādanaṃ , cetaso ekodibhāva’’nti visesanadvayaṃ jhānassa atisayavacanicchāvasena gahitaṃ. Svāyamatisayo yathā imasmiṃ jhāne labbhati, na tathā paṭhamajjhāneti imaṃ visesaṃ dassetuṃ ‘‘nanu cā’’tiādi vuttaṃ. Ārammaṇe āhananapariyāhananavasena, anumajjanaanuyojanavasena ca pavattamānā dhammā satipi nīvaraṇappahānena kilesakālussiyāpagame sampayuttānaṃ kañci khobhaṃ karontā viya tehi ca te na sannisinnā hontīti vuttaṃ ‘‘vitakkavicārakkhobhena na suppasanna’’nti. Khuddikā ūmiyo vīciyo. Mahatiyo taraṅgā. Satipi indriyasamatte, vīriyasamatāya ca teneva khobhena, sampasādābhāvena ca samādhipi na suṭṭhu pākaṭo bahale viya jale maccho. Yathāvuttakkhobho eva palibodho. Evaṃ vuttenāti yassā saddhāya vasena sampasādanaṃ, yassā ca cittekaggatāya vasena ekodibhāvanti ca jhānaṃ vuttaṃ. Tāsaṃ eva ‘‘saddahanā’’tiādinā pavattiākārassa visesavibhāvanāvasena vuttena. Tena vibhaṅgapāṭhena. ‘‘Sampasādanayogato, sampasādanato vā sampasādanaṃ, ekodiṃ bhāvetīti ekodibhāvanti jhānaṃ vutta’’nti evaṃ pavattā ayaṃ atthavaṇṇanā na virujjhati. Yathā pana avirodho, so vutto eva.
“和合”、“心念一味”为禅最主要的两种特殊表现，因此着重强调禅的特殊性质。以修行者本身获得的禅经验为凭证，指出初禅并非具备此殊胜状态。因而对此处强调此殊胜状态“不然”的讨论是合理的。由开始缘念、不断样式、渐次作用而生起的心中五盖等烦恼习气会扰乱那维持禅质的心念使其不清净，故经中言“思维搅动则内心不净”。由此可见，烦恼所起的细微激动，犹如小波纹扩散至大波涛，心定虽齐备，但由于障碍而现难彰显之相，正如水中鱼因波动难现。本义即是因心定之和合及激动状态而非自然显现纯净，故特以“念”等词体现。此为照经义对“和合”、“一味”等词的注释。由此，称“和合”、“念”、“一味”等名词，体现修行经验中其作用与变现的法理，故特为此段所述。并以“以信心为缘起”等说明其禅的成立条件，其因缘复杂，故需详述。
§81
81.Santāti samaṃ nirodhaṃ gatā. Samitāti bhāvanāya samaṃ gamitā nirodhitā. Vūpasantāti tato eva suṭṭhu upasantā. Atthaṅgatāti atthaṃ vināsaṃ gatā. Abbhatthaṅgatāti upasaggena padaṃ vaḍḍhetvā vuttaṃ. Appitāti vināsaṃ gamitā. Sositāti pavattisaṅkhātassa santānassa abhāvena sosaṃ sukkhabhāvaṃ itā. Byantikatāti vigatantakatā.
“安”指等同于寂灭、止息的状态；“秩”表示修习上的平稳与止息；“止”是禅理所示之深减灭状态；“至”扩大禅定之境界；“苦灭”指烦恼消除；“喜灭”则指乐苦除去；“苦尽”意指苦法尽头。总之，诸词皆指禅定中达到的心境净除及偏灭之法理状态。
Ayamatthoti bhāvanāya pahīnattā vitakkavicārānaṃ abhāvo. Codakena vuttamatthaṃ sampaṭicchitvā pariharituṃ ‘‘evametaṃ siddhovāyamattho’’ti vatvā ‘‘na paneta’’ntiādi vuttaṃ. Tattha etanti ‘‘vitakkavicārānaṃ vūpasamā’’ti etaṃ vacanaṃ. Tadatthadīpakanti tassa vitakkavicārābhāvamattasaṅkhātassa atthassa dīpakaṃ. Ayañhettha attho – dutiyajjhānādiadhigamūpāyadīpakena ajjhattasampasādanatāya, cetaso ekodibhāvatāya ca hetudīpakena, avitakkaavicārabhāvahetudīpakena ca vitakkavicāravūpasamavacaneneva vitakkavicārābhāvo dīpitoti kiṃ puna avitakkaavicāravacanena katenāti? Na, adīpitattā. Na hi vitakkavicāravūpasamavacanena vitakkavicārānaṃ appavatti vuttā hoti. Vitakkavicāresu hi taṇhāppahānaṃ etesaṃ vūpasamanaṃ, ye ca saṅkhāresu taṇhāppahānaṃ karonti, tesu maggesu, pahīnataṇhesu ca phalesu saṅkhārapavatti hoti eva , evamevidhāpi vikkhambhitavitakkavicārataṇhassa dutiyajjhānassa vitakkavicārasampayogo purimena na nivārito siyāti taṃnivāraṇatthaṃ, āvajjitukāmatādiatikkamova tesaṃ vūpasamoti dassanatthañca ‘‘avitakkaṃ avicāra’’nti vuttaṃ. Paṭhamampīti paṭhamaṃ jhānampi.
所谓『此为禅定』，乃指一种修习状态，因思维与观念已被抛弃。此义由导师引出，意在说明成就禅定的过程，然后表明“非彼也”等语。这里所谓“思维与观念的安住”，即指无思无观的境界。所谓“以义明示”，是阐明此无思无观的具体含义。这里的义乃第二禅等得道之法的说明，表现为内心安乐、一境性及作为因缘的无思无观。以『思维观念的消除为因缘』来明示无思无观，因何又用非无思无观语表达呢？回答是：因未被明示。如若以无思无观安住之语称述，无思无观定中思维观念的绝断效果便不彰显。实则在思维观念中断即渴爱的断除，及在行蕴上的断除业力，乃至于道果的生成，皆因断除渴爱而成。类似地，旷弃纠缠思维观念的渴爱，令第二禅的思维观念相仍未被阻断，正是为达成无思无观而设的障碍。为破除这障碍，引导超越欲望怨恨等障碍名之为“安住”。由此便有“无思无观”之说。首要者，即是第一禅。
‘‘Dutiyaṃ uppannantipi dutiya’’nti vattuṃ vaṭṭatiyeva. Na tathā imassa vitakkavicārāti yathā paṭhamajjhānassa upacārakkhaṇe nīvaraṇāni pahīyanti, tathā imassa dutiyajjhānassa upacārakkhaṇe vitakkavicārā na pahīyanti asaṃkiliṭṭhasabhāvattā, upacārabhāvanāya ca te pahātuṃ asamatthabhāvato. Yadipi tāya tesu taṇhā pahīyati, na pana savisesaṃ. Savisesañhi tattha taṇhāppahānaṃ appanāya eva hoti. Tena vuttaṃ ‘‘appanākkhaṇeyevā’’tiādi. Pahānaṅgatāpi atisayappahānavaseneva veditabbā yathā nīvaraṇānaṃ paṭhamajjhānassa. Tasmāti yasmā tivaṅgamevetaṃ jhānaṃ, tasmā. Tanti vibhaṅge vacanaṃ. Rathassa paṇḍukambalaṃ viya sampasādo jhānassa parikkhāro, na jhānaṅganti āha ‘‘saparikkhāraṃ jhānaṃ dassetu’’nti.
所谓“第二禅之‘已起’即第二禅”，此语仍回到最初之意。非但如此，第二禅中由于未净化之性，思维观念未被断除，故其助缘修习未能完成断除。尽管如此，其中的渴爱尚被断除，却非完全断除。完整的断除正是在特殊情况下方能实现，故有“仅于对象处断除”等语。即使断除完备，亦须借助第一禅的烦恼断除状态以明了之。如此，方知此禅非一成不变，故称为“渐次禅定”。因此，理当理解此禅的断除状态与第一禅的烦恼断除状态有所区别。正因如此，此禅为步骤分明之状态。譬如驾车时斑驳的车毯，纯净安详为禅定之条件，而非禅定本身；故称“带条件的禅定现象”。
Tatiyajjhānakathāvaṇṇanā第三禅那论之解释
§82
82.Uppilāvitanti kāmañcāyaṃ pariggahesu apariccattapemassa anādīnavadassino taṇhāsahagatāya pītiyā pavattiākāro, idha pana dutiyajjhānapīti adhippetā. Tathāpi sabbaso pītiyaṃ avirattaṃ, sāpi anubandheyyāti vuttaṃ. Uppilāvitaṃ viyāti vā uppilāvitaṃ. Ādīnavaṃ hi tattha pākaṭataraṃ katvā dassetuṃ evaṃ vuttanti daṭṭhabbaṃ.
第八十二条：所谓“内起”，是指欲爱收摄范畴内，无烦恼显现时伴随欢喜生起的状态。此处名称用以表示第二禅。尽管欢喜持续不断，但它并非与心相连的紧密组合体。关于“内起”的用语，还有“欢喜生起”等说法。欲令此处烦恼清楚显现，故采用此明确称谓，值得观察。
§83
83. Virajjanaṃ virāgo. Taṃ pana virajjanaṃ nibbindanamukhena hīḷanaṃ vā tappaṭibaddharāgappahānaṃ vāti tadubhayaṃ dassetuṃ ‘‘vuttappakārāya pītiyā jigucchanaṃ vā samatikkamo vā’’ti āha. Vuttappakārāyāti ‘‘yadeva tattha pītī’’tiādinā vuttappakārāya. Sampiṇḍanaṃ samuccayo.
第八十三条：所谓“清净”，即指厌离。所谓厌离，是以对烦恼生起失望为缘，遂着力于断除贪染的善法。此二者结合，表现为“因欢喜所显之厌恶”或“超过贪染”等意。所谓“因欢喜所显”，是说“即于此处，即是欢喜”。“结合”即混和、合成之意。
Maggoti upāyo. Tadadhigamāyāti tatiyamaggādhigamāya.
所谓“道”，即成道之法门。所谓“得此”，是指达到第三禅的过程。
§84
84.Upapattitoti samavāhitabhāvena patirūpato. Jhānupekkhāpi samavāhitameva antonītaṃ katvā pavattatīti āha ‘‘samaṃ passatī’’ti. Visadāyāti paribyattāya saṃkilesavigamena. Vipulāyāti mahatiyā sātisayaṃ mahaggatabhāvappattiyā. Thāmagatāyāti pītivigamena thirabhāvappattāya.
第八十四条：所谓“现起”，即指事物以某种类似状态出现。即便是观察禅定的状态，本质仍是该状态中相等的安稳而继续发生。所谓“澄明”，是指由除去污秽烦恼而达成的纯净状态。所谓“广大”，是指大范围、深厚、具广泛生长性质的成就。所谓“不动”，是指因除去欢喜而生起之坚定安立状态。
Parisuddhapakati khīṇāsavapakati nikkilesatā. Sattesu kammassakatādassanahetuko samabhāvadassanākāro majjhattākāro brahmavihārupekkhā.
净除专注、断除染污、清净无秽。于诸有情因业所感现象之显现，依等起缘相呈现中道现象如梵行、平等观照。
Sahajātadhammānanti niddhāraṇe sāmivacanaṃ. Samappavattiyā bhāvanāya vīthipaṭipannāya alīnānuddhatā nirassādatāya paggahaniggahasampahaṃsanesu byāpārābhāvato sampayuttadhammesu majjhattākārabhūtā bojjhaṅgupekkhā.
所谓「本来具足法」，是在正念修习中，如法进入修学正道，断除粗浊懈怠、消减消散、废除放弃诸烦恼，远离各种业行为、无所染着的中道相所契合的觉支平等观。
Upekkhānimittanti ettha līnuddhaccapakkhapātarahitaṃ majjhattaṃ vīriyaṃ upekkhā. Tadeva taṃ ākāraṃ gahetvā pavattetabbassa tādisassa vīriyassa nimittabhāvato upekkhānimittaṃ bhāvanāya samappavattikāle upekkhīyatīti upekkhā, vīriyameva upekkhā vīriyupekkhā.
所谓「平等观缘起」，即此处断除散逸分裂、无旁偏染着的中道精进平等观。以此相而起，修习当令生起如是精进的缘起法门，即于修习时应心生此平等缘起境界，称之为平等观缘起，平等观即精进平等观。
‘‘Paṭhamaṃ jhānaṃ paṭilābhatthāya nīvaraṇe…pe… nevasaññānāsaññāyatanasamāpattiṃ paṭilābhatthāya ākiñcaññāyatanasaññaṃ paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇa’’nti (paṭi. ma. 1.57) evamāgatā imā aṭṭha samādhivasena uppajjanti. ‘‘Sotāpattimaggaṃ paṭilābhatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ gatiṃ nibbattiṃ upapattiṃ jātiṃ jaraṃ byādhiṃ maraṇaṃ sokaṃ paridevaṃ upāyāsaṃ. Sotāpattiphalasamāpattatthāya uppādaṃ pavattaṃ…pe… arahattamaggaṃ paṭilābhatthāya uppādaṃ…pe… upāyāsaṃ…pe… arahattaphalasamāpattatthāya suññatāvihārasamāpattatthāya animittavihārasamāpattatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ gatiṃ nibbattiṃ upapattiṃ jātiṃ jaraṃ byādhiṃ maraṇaṃ sokaṃ paridevaṃ upāyāsaṃ paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇa’’nti evamāgatā imā dasa vipassanāvasena uppajjanti. Ettha ca paṭhamajjhānādīhi vikkhambhitāni nīvaraṇavitakkavicārādīni paṭisaṅkhāya sabhāvato upaparikkhitvā sanniṭṭhānavasena tiṭṭhamānā nīvaraṇādipaṭisaṅkhāsantiṭṭhanā diṭṭhādīnavattā tesaṃ gahaṇe uppādane ajjhupekkhantī vipassanāpaññā gahaṇe majjhattabhūtā upekkhā.
世尊教导：「为得第一禅，断除五盖……及无感知猖獗处境而入，无所有处境而入，寂灭定解脱之境而入。」（律注释1.57）如此八种定禅相继而生。以入流果道为基础，现起生成、转变、缘起、增上、续存、去向、涅槃、成就、出生、老死、病苦、忧伤、悔患等相。以入流果果证为基础……阿拉汉圣道同理。以此十种内观禅相继生起。此间与初禅及以上各禅所断除之五盖、思维等分别念等习气断除，法性自显而立，现行五盖分别念断除且持续，谓之五盖分别断除现成，称五盖分别断除而生深刻观智中行持的中道平等观。
Tattha uppādanti purimakammapaccayā khandhānaṃ idha uppattimāha. Pavattanti tathāuppannassa pavattiṃ. Nimittanti sabbampi tebhūmakasaṅkhāragataṃ nimittabhāvena upaṭṭhānato. Āyūhananti āyatiṃ paṭisandhihetubhūtaṃ kammaṃ. Paṭisandhinti āyatiṃ uppattiṃ. Gatinti yāya gatiyā sā paṭisandhi hoti. Nibbattinti khandhānaṃ nibbattanaṃ. Upapattinti ‘‘samāpannassa vā upapannassa vā’’ti (paṭi. ma. 1.72) ettha ‘‘upapannassā’’ti vuttavipākappavattiṃ. Jātinti jarādīnaṃ paccayabhūtaṃ bhavapaccayā jātiṃ. Jarābyādhimaraṇādayo pākaṭā eva. Ettha ca uppādādayo pañceva saṅkhārupekkhāñāṇassa visayavasena vuttā, sesā tesaṃ vevacanavasena. ‘‘Nibbatti, jātī’’ti idañhi dvayaṃ uppādassa ceva paṭisandhiyā ca vevacanaṃ, ‘‘gati, upapatti cā’’ti idaṃ dvayaṃ pavattassa, jarādayo nimittassāti veditabbaṃ. Appaṇihitavimokkhavasena magguppattihetubhūtā catasso, tathā phalasamāpattiyā catasso, suññatavihāraanimittavihāravasena dveti dasa saṅkhārupekkhā.
此中，「发起」是谓五蕴因前业所现「现起」的现象。「现起」是谓此现象之生起。「标识」是上述三界诸缘聚合所成相标，具有持续而恰当的因缘功能。「生命续存」谓由此业因延续三界轮回之业力。续存即生命之继续存在。「去向」谓生命有所流转之方向。「生起」谓五蕴现象的生起，或曰由业而生。转变谓此现象之变迁状态。「出生」谓由轮回三世诞生之生相。「老病死」谓衰老、病苦、死亡等显现（皆明显）。此中所述生起诸相即五种深刻观智之显现，余乃因缘分别释义。生起及出世等二义属生起，去向与续存二义属现起，老病死等因缘属标识。由出世解脱无生法门之果性，及阿拉汉果证之果境，及空无住相之法趣，以上共成十种深刻观智。
Yāti vipassanāpaññā. Yadatthīti yaṃ aniccādilakkhaṇattayaṃ upalabbhati. Yaṃ bhūtanti yaṃ paccayanibbattattā bhūtaṃ khandhapañcakaṃ. Taṃ pajahatīti aniccānupassanādīhi niccasaññādayo pajahanto sammadeva diṭṭhādīnavattā tappaṭibaddhacchandarāgappahānena pajahati, yathā āyatiṃ ādānaṃ na hoti, tathā paṭipattiyā pajahati. Tathābhūto ca tattha upekkhaṃ paṭilabhati. Vicinaneti aniccādivasena sammasanepi.
由内观智而去，谓斩断常无常等三相之执著。无常法之现象，即五蕴因缘所生，断除所余无常见等障碍，科学断欲爱贪等，令十二因缘不生，不取，契入正理。故于此处获得平等观由细察无常等法性而得。
Sampayuttadhammānaṃ samappavattihetutāya samavāhitabhūtā. Nīvaraṇavitakkavicārādisabbapaccanīkehi vimuttattā sabbapaccanīkaparisuddhā. Tesaṃ vūpasantattā paccanīkavūpasamanepi abyāpārabhūtā abyāpārabhāvena pavattā, abyāpārataṃ vā pattā.
「相应法」者，同起法也，因缘具足故生起，且彼诸法相互摄持。若由烦恼如贪、嗔、痴等念观相续，皆因缘具足故解脱，使一切因缘皆净。彼等因缘止灭，因缘静息，便随顺止息，无烦恼相而运行，或已成无烦恼状态。
Yadi atthato ekā, kathamayaṃ bhedoti āha ‘‘tena tenā’’tiādi. Tasmāti yasmā satipi sabhāvato abhede yehi pana paccayavisesehi svāyamimāsaṃ avatthābhedo, tesaṃ ekajjhaṃ appavattito na tāsaṃ abhedo, ekajjhaṃ vā pavatti, tasmā. Tenāha ‘‘yattha chaḷaṅgupekkhā’’tiādi.
若为单一者，何以说有分别？对此有言『彼此各异』等。故因存在本质不分别之正念，则虽由差别因缘各自说明其体性，然整体上不动摇单一之真相，或一部分不起作用，或一部分起作用，因而言『有六和中等』。
Ekībhāvoti ekatā. Satipi majjhattābhāvasāmaññe visayabhedena panassā bhedo. Yamatthaṃ sandhāya ‘‘kiccavasena dvidhā bhinnā’’ti vuttaṃ, taṃ vitthārato dassento ‘‘yathā hī’’tiādimāha. Ayaṃ vipassanupekkhā. Yaṃ sandhāya vuttaṃ pāḷiyaṃ ‘‘yadatthi yaṃ bhūtaṃ, taṃ pajahati, upekkhaṃ paṭilabhatī’’ti (ma. ni. 3.71; a. ni. 7.55). Tattha yadatthi yaṃ bhūtanti khandhapañcakaṃ, taṃ muñcitukamyatāñāṇena pajahati. Diṭṭhasovattikattayassa sabbalakkhaṇavicinane viya diṭṭhalakkhaṇattayassa bhūtassa saṅkhāralakkhaṇavicinane upekkhaṃ paṭilabhati. Saṅkhārānaṃ aniccādilakkhaṇassa sudiṭṭhattā tesaṃ vicinane majjhattabhūtāya vipassanupekkhāya siddhāya tathā diṭṭhādīnavānaṃ tesaṃ gahaṇepi ajjhupekkhanā siddhāva hoti, sabbaso visaṅkhāraninnattā ajjhāsayassa.
「一如相」者，即统一性。正念乃是内在无间断之觉照，然于所缘境体现差别。此由意义推究，谓『依职责有二别』，详说如『恰如其分』。此谓正观般若。亦依文义言『凡有实存即放弃，是为得舍无分别』（中部3.71；增支部7.55）。其中实存者，指五蕴五阴，应借欲舍蕴五阴之识解，似于见-随护辨别诸相，得见相真实之正念中，有切实之寂静正观成熟。于见等憾灼者及其根本识解，亦得不执着之正观成熟，净调心识之全无起造倾向。
Anābhogarasāti paṇītasukhepi tasmiṃ avanatipaṭipakkhakiccāti attho. Abyāpārapaccupaṭṭhānāti satipi sukhapāramippattiyaṃ tasmiṃ sukhe abyāvaṭā hutvā paccupatiṭṭhati, sampayuttānaṃ vā tattha abyāpāraṃ paccupaṭṭhapetīti attho. Sampayuttadhammānaṃ khobhaṃ, uppilavañca āvahantehi vitakkādīhi abhibhūtattā aparibyattaṃ. Tattha tatramajjhattatāya kiccaṃ. Tadabhāvato idha paribyattaṃ.
「无乐者」意指于善乐境地无执取之相，乃其相对逆向行为。所谓无烦恼之恭敬，是于乐乐境生起非执著流转之趣。由因缘连锁中生起无烦恼者，谓诸恼如愤恨、怨恨、妄思等以心所诸念侵扰已不能左右。中等状态亦有任务，故此处谓为流转中但非随自动摇，乃与反向对应相调伏。
Niṭṭhitā ‘‘upekkhako ca viharatī’’ti etassa · 「具舍而住」此句之义理解释已竟。
Sabbaso atthavaṇṇanā. · 一切义理解释已竟。
§85
85.‘‘Saratīti sato’’ti padassa kattusādhanatamāha. Sampajānātīti sammadeva pajānāti. Saraṇaṃ cintanaṃ upaṭṭhānaṃ lakkhaṇametissāti saraṇalakkhaṇā. Sammussanapaṭipakkho asammussanaṃ, taṃ kiccaṃ etissāti asammussanarasā. Kilesehi ārakkhā hutvā paccupatiṭṭhati, tato vā ārakkhaṃ paccupaṭṭhapetīti ārakkhapaccupaṭṭhānā. Asammuyhanaṃ sammadeva pajānanaṃ, sammohapaṭipakkho vā asammoho. Tīraṇaṃ kiccassa pāragamanaṃ. Pavicayo vīmaṃsā.
八十五、「觉」即正念。表示对事之最坚决持守。正知意味着准确了解实际。依止结构辨识，此谓依止相。离恶对应离不善，此谓非离相。即是禁烦恼守护警觉业已生起，故亦谓守护相。正知即非迷惑相，是破迷惑、进入彼岸之法。此为深入辨察、判断之法门。
Kāmaṃ upacārajjhānādīni upādāya paṭhamadutiyajjhānānipi sukhumāneva, imaṃ pana uparijhānaṃ upādāya ‘‘oḷārikattā’’ti vuttaṃ. Sā ca oḷārikatā vitakkādithūlaṅgatāya veditabbā. Keci ‘‘bahucetasikatāyā’’ti ca vadanti . Gati sukhā hoti tattha jhānesūti adhippāyo. Abyattaṃ tattha satisampajaññakiccaṃ ‘‘idaṃ nāma dukkaraṃ karīyatī’’ti vattabbassa abhāvato. Oḷārikaṅgappahānena sukhumattāti ayamattho kāmaṃ dutiyajjhānepi sambhavati, tathāpi yebhuyyena avippayogībhāvena vattamānesu pītisukhesu pītisaṅkhātassa oḷārikaṅgassa pahānena sukhumatāya idha sātisayo satisampajaññabyāpāroti vuttaṃ ‘‘purisassā’’tiādi. Punadeva pītiṃ upagaccheyyāti hānabhāgiyaṃ jhānaṃ siyā dutiyajjhānameva sampajjeyyāti attho. Tenāha ‘‘pītisampayuttameva siyā’’ti. ‘‘Idañca atimadhuraṃ sukha’’nti tatiyajjhānasukhaṃ sandhāyāha. Atimadhuratā cassa pahāsodagyasabhāvāya pītiyā abhāveneva veditabbā. Idanti ‘‘sato, sampajāno’’ti padadvayaṃ.
欲界禅定乃于初及二禅中以欲为执持，然于第三禅起始之息灭无欲执着，此谓『粗重』。此粗重应以诸念等深入观察当知。或有言『多念相』。此处乐乐趣法则是禅定之意。然而无过于执著之差错，念慧具足者护持此乐。此粗重除去者，乃第二禅微妙乐受以生起。虽存在非相应之快感，却兼具正念正知，谓之『成人所护』。复次，乐若复现，则禅定重新成熟。是故言『应具喜乐相』。又言『此乃最甘美乐』，即第三禅乐。甘美乃指其中无喜无忧之本性，当体认此正念二字。
Tasmā etamatthaṃ dassentoti yasmā tassa jhānasamaṅgino yaṃ nāmakāyena sampayuttaṃ sukhaṃ, taṃ so paṭisaṃvedeyya. Yaṃ vā tanti atha vā yaṃ taṃ yathāvuttaṃ nāmakāyasampayuttaṃ sukhaṃ. Taṃsamuṭṭhānena tato samuṭṭhitena atipaṇītena rūpena assa jhānasamaṅgino rūpakāyo yasmā phuṭo. Yassa rūpakāyassa phuṭattā jhānā vuṭṭhitopi jhānasamaṅgī kāyikaṃ sukhaṃ paṭisaṃvedeyya. Tasmā etaṃ cetasikakāyikasukhapaṭisaṃvedanasaṅkhātaṃ atthaṃ dassento ‘‘sukhañca kāyena paṭisaṃvedetīti āhā’’ti yojanā. Ayañhettha saṅkhepattho – nāmakāyena cetasikasukhaṃ, kāyikasukhaheturūpasamuṭṭhāpanena kāyikasukhañca jhānasamaṅgī paṭisaṃvedetīti vuccati. Phuṭattāti byāpitattāti attho. Yathā hi udakena phuṭasarīrassa tādise nātipaccanīke vātādiphoṭṭhabbe phuṭe sukhaṃ uppajjati, evametehi phuṭasarīrassāti. Aparo nayo – sukhañca kāyena paṭisaṃvedetīti ettha kathamābhogena vinā sukhapaṭisaṃvedanāti codanāyaṃ ‘‘kiñcāpi…pe… evaṃ santepī’’ti. Yasmā tassa nāmakāyena sampayuttaṃ sukhaṃ, tasmā sukhañca kāyena paṭisaṃvedetīti yojanā. Idāni sahāpi ābhogena sukhapaṭisaṃvedanaṃ dassetuṃ ‘‘yaṃ vā ta’’ntiādi vuttaṃ.
因此说此义者，是因为那些入定的圣者，所具足的种种心身俱名相联结的安乐，彼必亲证。所谓种种，或者众多，皆如实为心身俱名相依的安乐。由此起显现及随起且极大增进的色身，此为入定的圣者所显现的色身。此色身既显现，则入定者心身俱安乐亦由此显现。故此显示此名为心识与身俱安乐的共证义，即说“身亦悦知安乐”之意。此是简约意义——即以名（心）身（nafmkāya）谓心的安乐，因复以色身蕴起而成色身安乐，此为入定者所共知也。所谓显现，意同遍在。譬如水中有显形体，随风吹动水波而生极乐，如是谓这些显在之身。另有一说，是指“身亦悦知安乐”时，若无任何随缘，便无安乐之共知，此语因此而起“虽然如此……依然”之意。由彼名身联结安乐，故说“身亦悦知安乐”，此为方便说法。此时借助方便，亦可显示“或者彼”等语。
§86
86.Yanti hetuatthe nipāto, yasmāti attho. Tenāha ‘‘yaṃjhānahetū’’ti. ‘‘Ācikkhantī’’tiādīni padāni kittanatthānīti adhippāyenāha ‘‘pasaṃsantīti adhippāyo’’ti. Kintīti pasaṃsanākārapucchā. Edisesu ṭhānesu satiggahaṇeneva sampajaññampi gahitaṃ hotīti idha pāḷiyaṃ satiyā eva gahitattā evaṃ upaṭṭhitasatitāya ‘‘satimā’’ icceva vuttaṃ, ‘‘sampajāno’’ti heṭṭhā vuttattā vā.
第八十六节，以“依止故”为题，此为义。由是故说“此即入定因”。又如“教导”等词，为称颂义句，此处以“称赞”为主旨。所谓“什么”，指称赞性质之问询。先前诸处，正如根本正念之在场获摄，此处亦由持守正念而成具足——因而以“有觉知者”为意，加以说明“念者”即此。
Jhānakkhaṇe cetasikasukhameva labbhatīti ‘‘sukhaṃ nāmakāyena paṭisaṃvedetī’’ti ca vuttaṃ. Tatiyantigaṇanānupubbatāti ito paṭṭhāya dutiyatatiyajjhānakathāhi aviseso, viseso ca vuttoti.
入定时唯得心识安乐故，故言“安乐由名身所共证”。此节为第三章起序之下承，继第二、三入定经义分明讲说，谓为特异之说。
Catutthajjhānakathāvaṇṇanā第四禅那论释
§87
87. Idāni nibbattitavisesaṃ dassento ‘‘ayaṃ pana viseso’’ti vatvā ‘‘yasmā’’tiādimāha. Āsevanapaccayena paccayo na hoti, aniṭṭhe ṭhāne padantarasaṅgahitassa āsevanapaccayattābhāvato. Adukkhamasukhāya vedanāya uppajjitabbaṃ sātisayaṃ sukhavirāgabhāvanābhāvato. Tānīti appanāvīthiyaṃ javanāni sandhāyāha.
第八十七节，今论特异产生者，于是言“此乃特异”，再以“依止故”等开头。欲依条件而生者，非此处得，因于不善位处故，与词间相接，乃不成依止条件。缘于不苦不乐之受生起，一念安乐无染之爱，故应摒弃。故此谓之厌恶的逡巡。
§88
88.‘‘Pubbevā’’ti vuttattā kadā pana tesaṃ pahānaṃ hotīti codanāyaṃ āha ‘‘catunnaṃ jhānānaṃ upacārakkhaṇe’’ti. Evaṃ veditabbanti sambandho. Pahānakkamo nāma pahāyakadhammānaṃ uppattipaṭipāṭi. Tena pana vuccamāne ‘‘dukkhaṃ domanassaṃ sukhaṃ somanassa’’nti vattabbaṃ siyā. Kasmā ito aññathā vacananti āha ‘‘indriyavibhaṅge’’tiādi. Atha kasmā jhānesveva nirodho vuttoti sambandho.
第八十八节，论“以前”言。问道：何时方得分别抛弃此种入定？其次谓“四入定的近行阶段”。如是理解其关联。抛弃进程即意谓放弃条件生起之事。以此说“苦、忧、乐，如意”等语宜明。为何他言异此？此在论析根所为。又为何言“只是入定即为寂灭”？此为其关联也。
Kattha cuppannaṃ dukkhindriyanti attano paccayehi uppannaṃ dukkhindriyaṃ. Kattha ca aparisesaṃ nirujjhatīti nirodhaṭṭhānaṃ pucchati. Tena ‘‘katthā’’ti pucchāyaṃ, ‘‘etthā’’ti vissajjanepi hetumhi bhummavacanaṃ daṭṭhabbaṃ. Jhānānubhāvanimittaṃ hi anuppajjantaṃ ‘‘dukkhindriyaṃ aparisesaṃ nirujjhatī’’ti vuttaṃ. Atisayanirodho suṭṭhu pahānaṃ ujupaṭipakkhena vūpasamo.
何处谓苦根极微者？谓其因缘所生苦根也。何处谓尽灭？此为寂灭处之问。由“何处”而发问，借“这里”之答以示因缘境界。谓由于未生起对入定现象之识见，故有“苦根全灭”之说。此极微寂灭，即为善恶净退之正行平静。
Nānāvajjaneti yena āvajjanena appanāvīthi, tato bhinnāvajjane, anekāvajjane vā. Appanāvīthiyañhi upacāro ekāvajjano, itaro anekāvajjano anekakkhattuṃ pavattanato. Visamanisajjāya uppannakilamatho visamāsanupatāpo. Pītipharaṇenāti pītiyā pharaṇarasattā, pītisamuṭṭhānānaṃ vā paṇītarūpānaṃ kāyassa byāpanato vuttaṃ. Tenāha ‘‘sabbo kāyo sukhokkanto hotī’’ti. Vitakkavicārapaccayepīti pi-saddo aṭṭhānappayutto, so ‘‘pahīnassā’’ti ettha ānetvā sambandhitabbo ‘‘pahīnassāpi domanassindriyassā’’ti. Etaṃ domanassindriyaṃ uppajjatīti sambandho. ‘‘Tassa mayhaṃ aticiraṃ vitakkayato vicārayato kāyopi kilamicittampi uhaññī’’ti vacanato kāyacittakhedānaṃ vitakkavicārappaccayatā veditabbā . ‘‘Vitakkavicārabhāve uppajjati domanassindriya’’nti ānetvā sambandhitabbaṃ. Tatthassa siyā uppattīti tattha dutiyajjhānūpacāre assa domanassassa uppatti bhaveyya.
以多种不同的烦恼为缘起，因这种烦恼而生起的烦恼之道被称为小烦恼道；从而产生的分别烦恼和多种烦恼。所谓烦恼之道是在修习禅定时的一种单一烦恼，其他则是多种烦恼多方回旋导致的。因心意体座禅所产生的混乱痛苦即烦恼坐禅的痛苦表现。有称作“喜受持有”者，是指喜乐的力量，即由喜乐所引发的多种善法遍及身心，如经中所说“全身皆由喜乐引导而感到舒适”。所谓“思维分别之因”，即“思维”一词带有“八定”之意，这里指出“思维消失”，并由此应引申为“忧愁根性消失亦然”。这明确显示忧愁根性是因思维起而生。经文语句“因长期思维审察，身心俱感苦痛”则被说明为身心苦痛因思维损伤之故。故应关联解释为“忧愁根由思维分别之故而生”，并据此关联之。至于此处所说的“它生起”，是遗留在第二禅修持阶段忧愁之生起。
Ettha ca yadeke ‘‘tatthassa siyā uppattī’’ti vadantena jhānalābhīnampi domanussuppatti atthīti dassitaṃ hoti. Tena ca anīvaraṇasabhāvo lobho viya dosopi atthīti dīpeti. Na hi dosena vinā domanassaṃ pavattati. Na cettha paṭṭhānapāḷiyā virodho cintetabbo. Yasmā tattha parihīnaṃ jhānaṃ ārammaṇaṃ katvā pavattamānaṃ domanassaṃ dassitaṃ, aparihīnajjhānamārammaṇaṃ katvā uppajjamānassa domanassassa asambhavato. Jhānalābhīnaṃ sabbaso domanassaṃ nuppajjatīti ca na sakkā vattuṃ, aṭṭhasamāpattilābhino api tassa uppannattā. Na heva kho so pahīnajjhāno ahosīti vadanti, taṃ ayuttaṃ anīvaraṇasabhāvassa dosassa abhāvato. Yadi siyā, rūpārūpāvacarasattānampi uppajjeyya, na ca uppajjati. Tathā hi ‘‘arūpe kāmacchandanīvaraṇaṃ paṭicca thinamiddhanīvaraṇaṃ uddhaccanīvaraṇaṃ avijjānīvaraṇa’’ntiādīsu byāpādakukkuccanīvaraṇāni anuddhaṭāni. Na cettha nīvaraṇattā parihāro, kāmacchandādīnampi anīvaraṇānaṃyeva nīvaraṇasadisatāya nīvaraṇapariyāyassa vuttattā. Yaṃ pana vuttaṃ ‘‘aṭṭhasamāpattilābhino api tassa uppannattā’’ti, tampi akāraṇaṃ uppajjamānena ca domanassena jhānato parihāyanato. Lahukena pana paccayena parihīnaṃ tādisā appakasireneva paṭipākatikaṃ karontīti daṭṭhabbaṃ. ‘‘Tatthassa siyā uppattī’’ti idaṃ pana parikappavacanaṃ upacārakkhaṇe domanassassa appahīnabhāvadassanatthaṃ. Tathā hi vuttaṃ ‘‘na tveva antoappanāya’’nti. Yadi pana tadā domanassaṃ uppajjeyya, paṭhamajjhānampissa parihīnamevāti daṭṭhabbaṃ. Pahīnampi somanassindriyaṃ pīti viya na dūreti katvā ‘‘āsannattā’’ti vuttaṃ. Nānāvajjanūpacāre pahīnampi pahānaṅgaṃ paṭipakkhena avihatattā antarantarā uppajjeyya vāti imamatthaṃ dassento ‘‘appanāppattāyā’’tiādimāha. Tādisāya āsevanāya icchitabbattā yathā maggavīthito pubbe dve tayo javanavārā sadisānupassanāva pavattanti, evamidhāpi appanāvārato pubbe dve tayo javanavārā upekkhāsahagatāva pavattantīti vadanti.
此处亦有论者说“它生起”指禅定得力时忧愁的生起。由此可见忧愁的产生有其先决条件，正如贪欲和嗔恨不受阻碍者方生起忧愁。其实无嗔恨则无忧愁发生。此处无需针对原文文字产生对立见解。因为当时执着于超越的禅定发起时生起的忧愁，在未达超越禅定已着念时是不会生起的。不可能全然无忧愁且无法说完全无忧愁，因为即便在八定获得后也仍会时有忧愁产生。但不是说禅定已经失去，而是因为嗔恨本身是无法克服的内在障碍。如果忧愁依然生起，犹如生起执迷于色及无色诸禅中的烦恼障碍，由此可见嗔恨、痴蒙等诸烦恼的障碍是持久不断的。若无障碍，则不会产生忧愁。诸如嗔恨等烦恼障碍未被消除，并非通过净心而得消除，而是因内在障碍的持续作用，所谓的障碍变体仍在。所谓“即便在八定阶段也有忧愁产生”，其生因是禅定摧毁忧愁时的原始不起作用。轻微且偶尔的烦恼虽已被除，却仍以残余存在与断除状态并存，此乃观察所得。所谓“它生起”乃对烦恼忧愁消减时残余不足之初示，意谓忧愁非已彻底丧失，如经言“非绝对终止”。如果此时又生忧愁，可见初禅中的忧愁减轻仍是事实。即使忧愁消失，喜受根性的产生亦非远离，故有“近乎”的说法。以各种烦恼为缘的小烦恼也会间歇无障碍地生起，这是表明小烦恼的逐渐减少乃因修行渐进，正如前文所述小烦恼道的进展与前两阶段的三条勇猛精进道路相似，烦恼道亦随着疏离与正念无漏而渐次生起。
Samāhaṭāti samānītā, saṅgahetvā vuttāti attho. Sukhadukkhāni viya anoḷārikattā avibhūtatāya sukhumā. Tato eva anuminitabbasabhāvattā duviññeyyā. Duṭṭhassāti duṭṭhapayogassa, duddammassāti attho. Sakkā hoti esā gāhayituṃ aññāpohananayenāti adhippāyo.
“Samāhaṭa”意为“同等”或集合，是指依次结合起来的意思。诸乐苦境，若没有坚固地分别感知，如同处于细微、柔软之状态，故应当推知其本性是难以分别的。所谓“恶”指的是恶之作用，“难受”即难以忍受的意思。“Sakkā hoti esā gāhayituṃ aññāpohananayenā”解释为主导权力，指其能被他力所影响、闻知、作用或领导。
Adukkhamasukhāyacetovimuttiyāti idameva catutthajjhānaṃ daṭṭhabbaṃ. Paccayadassanatthanti adhigamassa upāyabhūtapaccayadassanatthaṃ. Tenāha ‘‘dukkhappahānādayo hi tassā paccayā’’ti. Dukkhappahānādayoti ca sopacārā paṭhamajjhānādayovettha adhippetā.
「身心超越痛苦与快乐的解脱」，即指第四禅的现观。所谓“缘起显现”是说，因获得而起的随顺缘起之显现。于是有云“诸痛苦的消除为其因缘”，意味着此隐含着第一禅起头级别的缓解。这里“诸痛苦消除”指前禅中出现的根本禅定及随缘的因缘，作为先导的显现完成。
Pahīnāti vuttā ‘‘pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā’’ti. Etāti sukhādayo vedanā.
「Pahīna」的意思是“断除”，说的是断除了五种根本的前结缔链。因此，这里的“断除”包含了“诸乐等的断除”，即五根本结缔链去除之后带来的快乐性质。
Somanassaṃ rāgassa paccayo. Vuttañhi ‘‘sukhāya kho, āvuso visākha, vedanāya rāgānusayo anusetī’’ti (ma. ni. 1.465). Domanassaṃ dosassa paccayo. Vuttampi cetaṃ ‘‘dukkhāya kho, āvuso visākha, vedanāya paṭighānusayo anusetī’’ti. Sukhādighātenāti sukhādīnaṃ pahānena. Assa jhānassa.
喜乐是贪欲的因缘；经文言“朋友维萨迦，喜乐中包含对乐受的贪欲”，可见喜乐带来贪欲。而忧愁是嗔恨的因缘。经文也说“朋友维萨迦，忧愁中带有对苦受的瞋恚”，揭示忧愁因由嗔恨产生。所谓断除喜乐等即是指喜乐等烦恼层面的消除，包含在此禅定之中。
Na dukkhanti adukkhaṃ, dukkhavidhuraṃ. Yasmā tattha dukkhaṃ natthi, tasmā vuttaṃ ‘‘dukkhābhāvenā’’ti. Asukhanti etthapi eseva nayo. Etenāti dukkhasukhapaṭikkhepavacanena. ‘‘Paṭipakkhabhūta’’nti idaṃ idha tatiyavedanāya dukkhādīnaṃ samatikkamavasena pattabbattā vuttaṃ, na kusalākusalānaṃ viya ujuvipaccanīkatāya. Iṭṭhāniṭṭhaviparītassa majjhattārammaṇassa, iṭṭhāniṭṭhaviparītaṃ vā majjhattākārena anubhavanalakkhaṇā iṭṭhāniṭṭhaviparītānubhavanalakkhaṇā. Tato eva majjhattarasā. Avibhūtapaccupaṭṭhānāti sukhadukkhāni viya na vibhūtākārā , piṭṭhipāsāṇe migagatamaggo viya tehi anumātabbā avibhūtākāropaṭṭhānā. Sukhanirodho nāma idha catutthajjhānūpacāro, so padaṭṭhānaṃ etissāti sukhanirodhapadaṭṭhānā.
不苦即无苦，苦之作故者。因那里不存在苦，故说“无苦”。此处的不乐亦同理。所谓由“断除苦与乐”的言说而来的。所谓“相反”，此处指对苦等三种感受通过超越而应得的境界，这种境界非善非恶，非直线或曲线状态。指愉悦与不愉悦相反的中间表现，或愉悦与不愉悦相反的中道经验为其特色。中道感受即此。所谓不被形色对境所扰动，即不以苦乐等变化形态表现的境界，类似被金刚铁石保护的野鹿之路，借此可推测此种不被形色所干扰的境界。此中，乐的灭尽是第四禅的辅境，此即“乐灭辅境”。
§89
89.‘‘Upekkhāsatipārisuddhi’’nti purimapade uttarapadalopenetaṃ samāsapadanti āha ‘‘upekkhāya janitasatipārisuddhi’’nti. Sabbapaccanīkadhammaparisuddhāya paccanīkasamanepi abyāvaṭāya pārisuddhiupekkhāya vattamānāya catutthajjhāne sati sampahaṃsanapaññā viya suparisuddhā, suvisadā ca hotīti āha ‘‘yā ca tassā satiyā pārisuddhi, sā upekkhāya katā, na aññenā’’ti. Yadi tatramajjhattatā idha ‘‘upekkhā’’ti adhippetā, kathaṃ satiyeva ‘‘parisuddhā’’ti vuttāti āha ‘‘na kevala’’ntiādi.
第八十九条“捨念净化”者，前文以上、下项指代补述合成词，谓“由捨生起的念净化”。在净护外围现行的净化状态中，第四禅中念清净如智慧照开，极为纯净、明晰，故言“其念的净化源自捨，非他法”。若此中“捨”为中心，何以谓念就净？对此说“不独如此”等。
Evampi kasmā ayameva sati ‘‘upekkhāsatipārisuddhī’’ti vuttāti anuyogaṃ sandhāya ‘‘tattha kiñcāpī’’tiādi vuttaṃ. Tattha heṭṭhā tīsu jhānesu vijjamānāyapi tatramajjhattatāya paccanīkābhibhavato, sahāyapaccayavekallato ca apārisuddhi, tathā taṃsampayuttānaṃ. Tadabhāvato idha pārisuddhīti imamatthaṃ rūpakavasena dassetuṃ ‘‘yathā panā’’tiādi vuttaṃ. Sūriyappabhābhibhavāti sūriyappabhāya abhibhuyyamānattā. Atikkhatāya candalekhā viya rattipi sommasabhāvā sabhāgāya rattiyameva ca candalekhā samujjalatīti sā tassā sabhāgāti dassento ‘‘sommabhāvena ca attano upakārakattena vā sabhāgāya rattiyā’’ti āha.
如此，为何此念称为“捨念净化”，缘起说“此处有诸种情况”如次。下文说三禅中现虽有定心为净化，但因独立因缘与辅助因缘不具足，故不净。为示此义，用比喻“猶如日光所炽之光”。越过则如月光之斑驳，日夜间月光忽明忽暗。此“斑驳”示“月光分量”，言“虽有光明，然不一”。故谓“以其光明或援助为昼，相对于夜之斑驳”，示昼夜之别。
‘‘Ekavīthiya’’nti idaṃ tattha somanassassa ekaṃsena abhāvato vuttaṃ, na tato purimataresu ekaṃsena bhāvato. Yathā pana vitakkādayo dutiyādijjhānakkhaṇeyeva pahīyanti, na tesaṃ ekavīthiyaṃ purimajavanesu, na evametanti dassetuṃ vuttaṃ. Catukkajjhāneti catukkanayavasena nibbattitajjhānacatukke.
“单路”指此处无忧乐之一面消失，并非前三禅之一面消失。如思维等在二禅即初禅之刻断，非前五禅中任何一者。所谓四禅指四个次第礼法生成的禅。
Pañcakajjhānakathāvaṇṇanā五支禅那论释
§90
90.Tatthāti paṭhamajjhāne. Catukkanayassa dutiyajjhāne viyāti catukkanayasambandhini dutiyajjhāne viya. Taṃ dvidhā bhinditvāti catukkanaye dutiyaṃ ‘‘avitakkaṃ vicāramattaṃ, avitakkaṃ avicāra’’nti ca evaṃ dvidhā bhinditvā pañcakanaye dutiyañceva tatiyañca hoti abhidhammeti (dha. sa. 168) adhippāyo. Suttantesu pana sarūpato pañcakanayo na gahito.
九十条中“彼者”为初禅。所谓四禅中第二禅，乃由四禅相属，分为两部分。一谓“无思量与纯思量”，一分两种；五禅中第二及第三禅亦然。此为阿毗达摩之论。《中部》168经释记载此分;然而经中未采纳五禅。
Kasmā panettha nayadvayavibhāgo gahitoti? Abhidhamme nayadvayavasena jhānānaṃ desitattā. Kasmā ca tattha tathā tāni desitāni? Puggalajjhāsayato, desanāvilāsato ca. Sannipatitadevaparisāya kira yesaṃ yathādesite paṭhamajjhāne vitakko eva oḷārikato upaṭṭhāsi, itare santato. Tesaṃ ajjhāsayavasena ca caturaṅgikaṃ avitakkaṃ vicāramattaṃ jhānaṃ desitaṃ. Yesaṃ vicāro, yesaṃ pīti, yesaṃ sukhaṃ oḷārikato upaṭṭhāsi, itare santato. Tesaṃ tesaṃ ajjhāsayavasena tatiyādīni jhānāni desitāni. Ayaṃ tāva puggalajjhāsayo.
为何此处承认两种分法？因阿毗达摩以分两法来说禅。何以如此说？由个人禅境见解与法本尊荣所致。有说法是如第初禅思维正在反复，如杂集天众较安静者。以他们的见解，有定四段之思维不思维禅；思维、喜乐、乐对某些天众则较安静。以彼等见解，第二及以上禅皆有所分别。此乃个体见解也。
Yassā pana dhammadhātuyā suppaṭividdhattā bhagavā yasmā desanāvilāsappatto, tasmā ñāṇamahantatāya desanāya sukusalo yaṃ yaṃ aṅgaṃ labbhati, tassa tassa vasena yathāruciṃ desanaṃ niyāmento catukkanayavasena, pañcakanayavasena ca. Tattha ca pañcaṅgikaṃ paṭhamaṃ, caturaṅgikaṃ dutiyaṃ, tivaṅgikaṃ tatiyaṃ, duvaṅgikaṃ catutthaṃ, duvaṅgikameva pañcamaṃ jhānaṃ desesīti ayaṃ desanāvilāso. Ettha ca pañcakanaye dutiyajjhānaṃ catukkanaye dutiyajjhānapakkhikaṃ katvā vibhattaṃ ‘‘yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti avitakkaṃ vicāramattaṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharatī’’ti (dha. sa. 168). Kasmā? Ekattakāyanānattasaññīsattāvāsaphalatāya dutiyajjhānena samānaphalattā, paṭhamajjhānasamādhito jātattā ca. Paṭhamajjhānameva hi ‘‘kāmehi akusalehi ca vivitta’’nti tadabhāvā na idha ‘‘vivicceva kāmehi vivicca akusalehī’’ti sakkā vattuṃ, nāpi ‘‘vivekaja’’nti. Suttantadesanāsu ca pañcakanaye dutiyatatiyajjhānāni dutiyajjhānameva bhajanti vitakkavūpasamā vicāravūpasamā avitakkattā, avicārattā ca. Evañca katvā suttantadesanāyapi pañcakanayo labbhatevāti siddhaṃ hoti. Nanu suttante cattāriyeva jhānāni vibhattānīti pañcakanayo na labbhatīti? Na, ‘‘savitakkasavicāro samādhī’’tiādinā (dī. ni. 3.305) samādhittayāpadesena pañcakanayassa labbhamānattā. Catukkanayanissito pana katvā pañcakanayo vibhattoti suttantadesanāyapi pañcakanayo niddhāretabbo. ‘‘Vitakkavicārānaṃ vūpasamā’’ti hi vitakkassa, vicārassa, vitakkavicārānañca ‘‘vitakkavicārāna’’nti sakkā vattuṃ. Tathā ‘‘avitakkaṃ, avicāra’’nti ca vinā, saha ca vicārena vitakkappahānena avitakkaṃ, saha, vinā ca vitakkena vicārappahānena avicāranti avitakkaṃ, avicāraṃ, avitakkañca avicārañcāti vā tividhampi sakkā saṅgahetuṃ.
世尊因为彻知法性，集诸法义，具足说法技艺，无有余不足，故于诸法之教诲极为精妙。世尊为成就广大智慧而说教，其每一支分皆能各得其宜，随众生乐根，或以四念处、五念处来教授。此称为说法的润饰。其五蕴中，第一是五支行，第二是四支行，第三是三支行，第四是二支行，第五即二支行中之禅定，此即说法的盎然精采。于此五支行中，第二禅于四支行成就，分明标称为“此中彼时，色生之道修习，不杂思、不异想，以禅定生喜乐，此为第二禅。”斯章言之（《长部》《增支部》168页）。何故？因第一禅虽得一身不我，非有杂念，却不称为远离欲贪和不善；亦非直言“由离欲所以远离不善”，非谓之“离群故。”在经文说法中，五支行中的第二、第三禅实为第二禅，即以心念止息与境界分别止息的状态，心无思虑、无分辨，此由此故，依此而说五支行。难道经中说只有四禅而无五支行乎？不然。五支行以“有思与无思之禅定”诸语说之（《长部》《增支部》3.305），以显禅定性质，故可说有五支行。依四支行而释者，则分界五支行。又称“思虑止息”为思虑之止息的正见，是思虑本身，与无思无分辨并称，有三种说法，且称为无思、无分辨，断除思虑为无思，断除分辨为无分辨，兼断之谓无思无分辨，故以三名可约为一体。
Dutiyanti ca vitakkarahite, vitakkavicāradvayarahite ca ñāyāgatā desanā dutiyaṃ adhigantabbattā, vicāramattarahitepi dvayappahānādhigatasamānadhammattā. Evañca katvā pañcakanayaniddese dutiye vūpasantopi vitakko sahāyabhūtavicārāvūpasamena na sammā vūpasantoti vitakkavicāradvayarahite viya vicāravūpasameneva tadupasamaṃ, sesadhammānaṃ samānatañca dassentena ‘‘vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ tatiyaṃ jhānaṃ upasampajja viharatī’’ti tatiyaṃ catukkanaye dutiyena nibbisesaṃ vibhattaṃ. Duvidhassāpi sahāyavirahena, aññathā ca vitakkappahānena avitakkattaṃ, samādhijaṃ pītisukhattañca samānanti samānadhammattāpi dutiyanti niddeso . Vicāramattampi hi vitakkavicāradvayarahitaṃ viya ‘‘yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti avitakkaṃ vicāramattaṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharatī’’ti (dha. sa. 168) avitakkaṃ samādhijaṃ pītisukhanti vibhattaṃ. Paṭhamajjhāne vā sahacārīsu vitakkavicāresu ekaṃ atikkamitvā dutiyampi tatraṭṭhameva dosato disvā ubhayampi sahātikkamantassa pañcakanaye tatiyaṃ vuttaṃ, tatiyaṃ adhigantabbattā. Paṭhamato anantarabhāvena panassa dutiyabhāvo ca uppajjatīti. Kasmā panevaṃ sarūpato pañcakanayo na vibhattoti? Vineyyajjhāsayato. Yathānulomadesanā hi suttantadesanāti.
所谓第二禅，乃心无思虑、亦无思虑对立，共断思虑二者而得知；无分辨且断除二者，具有相同禅质，依此而立。当依此解释五支行中，第二禅的止息非适用无思或有思等对立说法，而是指思虑止息如止息诸余法，且显现“思虑止息相续，内心坚净，定意一致，无思无分辨，禅定生喜乐，此为第三禅，及四支行中第二禅之特殊异别。”虽有两者之分别，非同身离心之分；又因断除思虑有结伴失除者和另法失除者两异，故称第二禅。若依思量断见，则无思与无分辨亦无差异。《长部·增支部》168页谓“于彼时，色生的道修习，无思无分辨，禅定生喜乐，第二禅而住。”无思即禅定生喜乐。因第一禅在思虑相随诸禅中，有独超分界之异，故有第二禅也即第二支行之说。亦即第一禅之后，瞬间起第二禅景，此故如是同类五支行不分事实。何以此等相类者不分为五支行？因戒依因缘不同，合于理趣教说也。
Pathavīkasiṇaniddesavaṇṇanā niṭṭhitā. · 地遍解说释毕。
Iti catutthaparicchedavaṇṇanā. · 如是第四品释。