6. Asubhakammaṭṭhānaniddesavaṇṇanā · 6. Asubhakammaṭṭhānaniddesavaṇṇanā
6. Asubhakammaṭṭhānaniddesavaṇṇanā第六，不净业处解说的注释
Uddhumātakādipadatthavaṇṇanā“膨胀”等词义的注释
§102
102.‘‘Aviññāṇakāsubhesū’’ti idaṃ uddhumātakādīnaṃ sabhāvadassanavasena vuttaṃ. Tasmā bhūtakathanamattaṃ daṭṭhabbaṃ, na saviññāṇakaasubhassa akammaṭṭhānabhāvato. Tathā hi vakkhati ‘‘na kevalaṃ matasarīra’’ntiādi (visuddhi. 1.122). Uddhaṃ jīvitapariyādānāti jīvitakkhayato upari maraṇato paraṃ. Samuggatenāti uṭṭhitena. Uddhumātattāti uddhaṃ uddhaṃ dhumātattā sūnattā. Uddhumātameva uddhumātakanti ka-kārena padavaḍḍhanamāha anatthantarato yathā ‘‘pītakaṃ lohitaka’’nti. Paṭikkūlattāti jigucchanīyattā. Kucchitaṃ uddhumātaṃ uddhumātakanti kucchanatthe vā ayaṃ ka-kāroti dassetuṃ vuttaṃ yathā ‘‘pāpako kittisaddo abbhuggacchatī’’ti (mahāva. 285; pari. 325; dī. ni. 2.149; a. ni. 5.213). Tathārūpassāti ‘‘bhastā viya vāyunā’’tiādinā yathārūpaṃ vuttaṃ, tathārūpassa.
102. 此句“无明之毒发作”等，是以喻示母虫等群体状态而说的。因此，应仅以已成事物之说观察，不可因无明之毒的无为性而认为其无业作用。正如《净观》卷一中所说：“并非唯有我身而已”等。所谓“上”者，是指生命终止后死亡之上，超越而无余。合和之意谓汇聚、升起。所谓“发作之毒”，乃指向上、上升之烟毒之义，说这是词义增长的比喻，非指其本质例如“沾色血色”等。所谓忌恶者，意谓令人厌恶之意。如污浊发臭之意。因而以诸恶声喻示，如《大部》二百八十五页等所述。形状如被风吹坏之物，依其象形而说，亦有此义。
Setarattehi paribhinnaṃ vimissitaṃ nīlaṃ vinīlaṃ, purimavaṇṇavipariṇāmabhūtaṃ vā nīlaṃ vinīlaṃ.
色呈现因湿热等作用而变异，显为蓝色至泛蓝色，似曾经前形态变化后的蓝色与泛蓝的色调。
Paribhinnaṭṭhānesu kākakaṅkādīhi. Vissandamānapubbanti vissavantapubbaṃ, tahaṃ tahaṃ paggharantapubbanti attho.
在不同处所，诸如马鸦等鸟类栖息地。所谓“散布之前”即指风吹起之前之状，及“承载处”之意，各有分别。
Apadhāritanti vivaṭaṃ ugghāṭitaṃ. Khittanti chaḍḍitaṃ, soṇasiṅgālādīhi visuṃ katvā khādanena sarīrasaṅghātato luñcitvā tahaṃ tahaṃ chaḍḍitaṃ. Vividhaṃ khittanti vikkhittaṃ.
“开敞”者谓开口明显之意；“分开”者谓分离；以狮子等动物磨牙、以食物磨损、以肉体残损而导致断裂，每处皆是折断。亦云“多种分断”即散乱分离。
Purimanayenāti ‘‘vividhaṃ khitta’’ntiādinā pubbe vuttanayena. Satthena hanitvāti verīhi khaggakaravālādinā satthena paharitvā. Vuttanayenāti ‘‘aññena hattha’’ntiādinā pubbe vuttanayena.
“前述多种分断”乃先前提及之义。所谓“被老师伤害”是指被凶兽如剑齿虎等攻击。所谓“被他手”是先前言及用他种方式造成之。
Abbhantarato nikkhamantehi kimīhi paggharantakimikulaṃ puḷavakanti āha ‘‘kimiparipuṇṇassā’’ti.
当从内部出现时，乃由承载物或类似泥团之物所起。如谓“何物圆满无缺”以示此理。
Uddhumātakādīni āmakasusānādīsu chaḍḍitāsubhāni. Nissāyāti paṭicca tānipi ārabbha. Nimittānanti uggahapaṭibhāganimittānaṃ. Etāneva uddhumātakādīneva nāmāni.
“Uddhumātakādīni”者，谓如「乌杜摩塔迦」等名，此等诸名为非美之物，故称为不净。谓这些名称皆缘于其所依止之处而起，谓依止即凭赖，故亦从依止开始讲解。所谓“因相”者，是指支撑或产生念相的缘由。正是这些名称，即乌杜摩塔迦等名。
Uddhumātakakammaṭṭhānavaṇṇanā膨胀尸业处的注释
§103
103.Bhāvetukāmenāti uppādetukāmena. Tenāti ācariyena. Assāti yogino. Asubhanimittatthāyāti asubhanimittassa uggaṇhanatthāya, asubhe vā uggahanimittassa atthāya. Gamanavidhānanti gamanavidhi. Yena vidhinā gantabbaṃ, so vidhi. Uggahanimittassa uppannakālato paṭṭhāya pathavīkasiṇe vuttaṃ paṭipajjanavidhiṃ sandhāyāha ‘‘appanāvidhānapariyosāna’’nti.
欲生者，谓生起之因。其义为教导者所示。瑜伽行者有所依止。所谓不净相之意，为承受不净相之故，或为承受不净相之缘起。行法者，即行之方法，由此法当行者即为规约。对此起不净相时，曾于地界方便中述及修行法，称为『安止法具足终结』。
§104
104.Tāvadevāti sutakkhaṇeyeva. Atitthena puṇṇanadīādiṃ pakkhandantena viya anupavisantena viya. Kedārakoṭiyāti kedāramariyādāya. Visabhāgarūpanti khettarakkhikādivisabhāgavatthurūpaṃ. Sarīranti uddhumātakakaḷevaraṃ. Adhunāmatanti aciramataṃ uddhumātakabhāvaṃ appattaṃ. Takkayatīti sambhāveti bhāriyaṃ katvā na maññati.
104.“Tāvadevāti”谓当时即刻，如小船未入岸而悬浮，犹如未进城而不入境处。“Kedārakoṭiyāti”是指以“杰陀罗”约定礼法，即以礼仪规范来约束。“Visabhāgarūpanti”指诸护田动物之形象，如野猪等。“Sarīranti”即身体，即这个不净名相所指的乌杜摩塔迦形体。“Adhunāmatanti”言其不久，谓短暂不现形之乌杜摩塔迦。“Takkayatīti”解作修造，即制作、造作，是指建筑佛舍利藏所用的庄严工艺。
§105
105.Rūpasaddādīti ettha amanussānaṃ rūpehi, sīhabyagghādīnaṃ saddādīhi, amanussānampi vā rūpasaddādīhi. Tathā sīhabyagghādīnanti yathārahaṃ yojetabbaṃ. Aniṭṭhārammaṇābhibhūtassāti bheravādibhāvena aniṭṭhehi ārammaṇehi abhibhūtassa ajjhotthaṭassa. Na paṭisaṇṭhātīti vidāhavasena āsaye na tiṭṭhati, ucchaḍḍetabbaṃ hotīti attho. Aññoti amanussādīnaṃ vasena vā aññathā vā vuttappakārato añño ābādho hoti. Soti saṅghatthero, abhiññātabhikkhu vā. Yassānena ārocitaṃ, so. Katakammāti katatheyyakammā. Akatakammāti theyyakammaṃ kātukāmā. Katakammā pana idhādhippetā. Tasmā teti katakammā corā. Saha oḍḍhenāti sahoḍḍhaṃ, thenetvā gahiyamānabhaṇḍena saddhinti attho. Yajamānoti yaññaṃ yajanto yaññasāmiko. ‘‘Addhā imāya paṭipattiyā jarāmaraṇato muccissāmī’’ti pītisomanassaṃ uppādetvā.
105.“Rūpasaddādīti”此处谓非人类形色之声，如狮子、老虎等啸声，或称非人类的形色及其声响。亦谓狮、虎等相应的仪轨、规则等法。“Aniṭṭhārammaṇābhibhūtassāti”即被凶恶缘境所覆摄恐怖，如猛兽等凶恶相所压迫，乃至于其所立之所受破坏。所谓“不坚持”者，谓其性质不住于所依的境相，须予以断除。这是其义。“Aññoti”谓非人等族群的法，依其性质及用法不同而生他异之害。“Soti saṅghatthero”言某比库长老或已证圣者基于此言论。所谓“Katakammāti”即指宗教仪轨所依法应作之仪式。“Akatakammāti”则指未遵此类仪式的状态。“Katakammā”在此特指此仪式。所以，犯此仪式者称为盗贼。“Saha oḍḍhenāti”谓共同行持，被捕时携带赃物即为有罪之意。“Yajamānoti”是献祭者，称为供养主，意在此以施乐三世解脱生死烦恼而起欢喜。
Evaṃ gamanavidhānaṃ ekadesena vatvā idāni aṭṭhakathāsu āgatanayena taṃ dassetuṃ ‘‘aṭṭhakathāsu vuttena vidhinā’’tiādimāha. Tattha uggaṇhantoti uggaṇhanahetu. Ekoti ayaṃ eka-saddo asahāyattho, na aññādiatthoti ‘‘adutiyo’’ti vuttaṃ. Yathā vaṇṇādito vavatthānaṃ ekaṃsato samuditameva icchitabbaṃ sabbatthakabhāvato, na tathā sandhiāditoti dassanatthaṃ ‘‘vaṇṇatopī’’tiādinā chasu ṭhānesu sampiṇḍanattho pi-saddo gahito. Puna eko adutiyotiādi gahitanimittassa yogino nivattitvā vasanaṭṭhānagamanaṃ sandhāya vuttaṃ. Tabbhāgiyaññevāti tappakkhiyaṃyeva asubhanimittamanasikārasahitameva. Āsanaṃ paññapetīti nisajjaṃ kappeti. Yaṃ pana ‘‘asubhanimittadisābhimukhe bhūmippadese’’ti (visuddhi. 1.113) vakkhati, tampi imamevatthaṃ sandhāya vuttaṃ. Na hi kevalena disābhimukhabhāvena kiñci ijjhati.
由此“行法”以一法为说者，即今注疏中所承之教法也。所谓“依教法已说”者，谓以“起头”为由。此“依教法”虽系单字，不另有第二义，故有“不可复言第二”之说。如“色”等词汇，类同明确所指，不容怀疑。再者“单字”与“复字”相承，因缘返回行止而说依循教法。所谓“特分小法”者，专指对不净相具想念作意。所谓“安坐”即坐定之意。说“在不净相境地”者，亦适用此义。因为仅凭方向面对并不动心。
Samantā nimittupalakkhaṇāti uddhumātakassa samantā pāsāṇādinimittasallakkhaṇā. Asammohatthāti uggahanimitte upaṭṭhite uppajjanakasammohavigamatthā. Ekādasavidhenāti vaṇṇādivasena ekādasavidhena. Upanibandhanatthoti asubhārammaṇe cittaṃ upanetvā nibandhanattho. Vīthisampaṭipādanatthāti kammaṭṭhānavīthiyā sammadeva paṭipādanatthā. Puññakiriyavatthu adhigataṃ hotīti sambandho.
“四面因相显现”者，谓乌杜摩塔迦指称其周围遍布石头等因相标志。“未迷乱”者，谓起头相之缘在场时无惑乱，不生迷茫。所谓“十一种”是指色等诸相以十一种方式表现。“束缚意”是指对不净景象起意念而受缚。“正行道”是指依正当修行法持续修习。“功德因缘获成”者，谓因此道而得善业因缘成就。
§106
106.Tasmāti yasmā asubhanimittassa uggaṇhanaṃ ariyamaggapadaṭṭhānassa paṭhamajjhānassa adhigamupāyo, yasmā vā ‘‘asubhanimittaṃ uggaṇhanto eko adutiyo gacchatī’’ti vuttaṃ, tasmā. Cittasaññattatthāyāti sarīrasabhāvasallakkhaṇena, saṃvegajananena ca attano cittassa saññattiatthaṃ saññāpanatthaṃ. ‘‘Cittasaññatatthāyā’’ti vā pāṭho, kilesavasena asaṃyatassa cittassa saṃyamanatthaṃ damanatthaṃ, na kammaṭṭhānatthanti attho. Kammaṭṭhānasīsenāti kammaṭṭhānena sīsabhūtena, taṃ uttamaṅgaṃ padhānaṃ kāraṇaṃ katvā. Mūlakammaṭṭhānanti pakatiyā attanā kālena kālaṃ parihariyamānaṃ buddhānussatiādisabbatthakakammaṭṭhānaṃ. ‘‘Kammaṭṭhānasīsena gacchāmī’’ti taṃ avissajjetvā. Tenāha ‘‘taṃ manasikarontenevā’’ti. Sūpaṭṭhitabhāvasampādanenāti mūlakammaṭṭhāne suṭṭhu upaṭṭhitabhāvassa sampādanena. Evaṃ hi sati asammuṭṭhā nāma hoti. Bahiddhā puthuttārammaṇe appavattitvā kammaṭṭhāneyeva pavattamānaṃ mānasaṃ abahigataṃ nāma. Tathābhūtena cānena rūpindriyāni appavattakiccāni katāni hontīti āha ‘‘manacchaṭṭhānaṃ…pe… gantabba’’nti.
故因不净相的观缘，是圣道戒行中初禅境界的得入方法。又云：『观不净相者有一或二禅境。』因此，所谓心的约制，即以身之本性为特征，并由激发恼乱，使自身心趣向约制、目的在于显现心之约制。『心的约制』此句或作『心的意旨』，是指染污之心未调伏时，为了调伏制止之义，并非修习之所用。所谓修习之所用之首，是指以修习为头等主要原因。所谓根本修习，是言由自度自转时间而行，针对佛陀教法等所行的一切修习。『以修习之首行』此语不可弃置。故此云：『应当专注于此。』所谓正住，应当由根本修习确立安稳之相。如此心念不乱，则谓之正住。于外界散漫游荡，心不回归修习，则是心精神全无入侵的表现。恰如理所当以眼根不离场所，作不速之行，故言应当行心所在地之观。
Dvāraṃ sallakkhetabbanti vihāre puratthimādīsu disāsu asukadisāya idaṃ dvāraṃ, tato eva tāya disāya sallakkhitena asukadvārena nikkhantomhīti dvāraṃ upadhāretabbaṃ. Tatoti dvārasallakkhaṇato pacchā. Yena maggena gacchati sayaṃ. Nimittaṭṭhānanti asubhanimittassa gaṇhanaṭṭhānaṃ. Āhāraṃ chaḍḍāpeyyāti vamanaṃ kārāpeyya. Kaṇṭakaṭṭhānanti kaṇṭakavantaṃ ṭhānaṃ.
云门:『应当标明门路，』指在僧院或东方诸方位的门口，若方位不宜，即关那扇门，因此应当开方便之门。故门名者，视自身步行所经之路也。所谓业果之所依，是谓不净相的观所依据之处。云饮食欲舍，谓应使呕吐。荆棘处者，是带荆棘的地方。
§107
107.Disā vavatthapetabbāti saṅkhepato vuttamatthaṃ vivarituṃ ‘‘ekasmiṃ hī’’tiādi vuttaṃ. Khāyatīti upaṭṭhāti. Kammaniyanti bhāvanāya kammakkhamaṃ. Ubbāḷhassāti bādhitassa. Vidhāvatīti nānārammaṇe visarati. Ukkammāti ujukaṃ anuvātato apakkamma. Matakaḷevaraṃ puthujjanassa yebhuyyena bhayato upaṭṭhātīti āha ‘‘accāsanne bhayamuppajjatī’’ti. Anupādanti pādasamīpaṃ. Yattha ṭhitassa sukhena oloketuṃ sakkā, taṃ olokentassa phāsukaṭṭhānaṃ.
云：『应当定立方位，』略说其意，谓初说『某处有此...』等。所谓广开，是指被激扰之意。所谓适应行为者，是言修学之能力。『繁盛』者，指遭遇障碍。所谓有安排者，是言散布于众多对象之间。所谓进退，是指直线中伸展进度。论人忘尸处时，因为恐怖而临近守护，故云：『坐下则生恐怖。』所谓任由依止，是指靠近之方。视察之所，谓立于安乐处，能自在观察所可观察之地。
§108
108.Samantāti samantato. Puna samantāti sāmantā samīpe. Kacchakoti kāḷakacchako, ‘‘pilakkho’’tipi vadanti. Kapītanoti pippalirukkho. Sindīti khuddakakhajjurī. Karamandādayo pākaṭā eva. Sāmāti sāmalatā. Kāḷavallīti kāḷavaṇṇā apattikā ekā latājāti. Pūtilatāti jīvanavalli, yā ‘‘galocī’’ti vuccati.
云：『周边』者，有四方也。又复云：『周边』者，指普遍附近。所谓枷锁，是指黑色之锁链；亦有人称之为"陷阱"。所谓胡椒树，是指胡椒树。谓辛辣之物，明显为是。所谓刺藤，是指野生藤蔓。『藜』者，为一蔓藤类植物。黑藤者、谓黑色花蔓。俗名谓之凌迟藤。
§109
109.Taṃ nimittakaraṇādi idheva yathāvutte pāsāṇādinimittakaraṇe eva antogadhaṃ pariyāpannaṃ. Sanimittaṃ karotīti saha nimittaṃ karoti, asubhaṃ pāsāṇādinimittena saha karoti vavatthapeti. Atha vā asubhanimittaṃ, pāsāṇādinimittañca saha ekajjhaṃ karonto vavatthapento ‘‘sanimittaṃ karotī’’ti vutto. Samānakālatādīpakena hi saha-saddena ayaṃ samāso yathā ‘‘sacakkaṃ dehī’’ti. Tayidaṃ nimittakaraṇaṃ aparāparaṃ sallakkhaṇena hoti, na ekavāramevāti āha ‘‘punappunaṃ vavatthapento hi sanimittaṃ karotī’’ti. Dveti pāsāṇāsubhanimittāni. Samāsetvā saṅgahetvā ekajjhaṃ katvā. Sārammaṇanti asubhārammaṇena saddhiṃ pāsāṇādiṃ samānārammaṇaṃ karoti, saha vā ārammaṇaṃ karoti, ekārammaṇaṃ viya ubhayaṃ ārammaṇaṃ karoti, ekajjhaṃ viya ca aparāparaṃ sallakkhento pāsāṇādiṃ, asubhanimittañcāti dvayaṃ ārammaṇaṃ karotīti attho.
观缘因缘等，正如前文所说，乃石头等因缘所生的内侧包绕。云因果相连，因缘与结果同起，兼带不净的石头之因缘，对因缘加以说明。又云观不净缘，内外因缘同心观，不断说明，故称“随因果相连而起因缘”。以共同时间等标记而成的复合词，如『具足八正道』。此因缘作用，因缘间彼此标志，并非一次成就，故云：『再三说明因缘』。谓有两种不净因缘，合并成一，意即把其标志统一。所谓具备之缘，即以不净缘合计，同理合计石头等，或连同因缘合计，或分别合计，如同一缘而又相别标记，兼记石头等不净因缘，即此有二缘合计之义。
Attaniyoti sako. Vaṇitanti sūnaṃ. Sabhāvena sarasenāti uddhumātakabhāvasaṅkhātena attano lakkhaṇena, paresaṃ jigucchuppādanasaṅkhātena attano kiccena ca, sabhāvo eva vā tathā nipphajjanato ‘‘raso’’ti vutto.
所谓自身者，即标示自己；『甘露』指子。所谓自然者、即欣欣向荣自然现象，以自己标记之，自身行为生厌恶他者行为者，称之为自然性。【译注：此处『甘露』与上下文结合，意指自然现象或发展状态，而非字面意义】
§110
110.Chabbidhena nimittaṃ gahetabbanti vaṇṇādinā chappakārena tāva uddhumātakaasubhanimittaṃ gahetabbaṃ. Keci ‘‘kaḷevarassa dīgharassādippamāṇena saddhiṃ sattavidhenā’’ti vadanti, taṃ aṭṭhakathāyaṃ natthi. Liṅgatoti ettha liṅgaṃ nāma vayo liṅgaṃ, na thanamassuādi itthipurisaliṅganti dassentena ‘‘itthiliṅgaṃ vā’’tiādi vuttaṃ. Ṭhitassa sattassa idaṃ sarīranti sambandho. Uddhumātakasaṇṭhānavaseneva, na pākatikasaṇṭhānavasena. Etena yadi tattha koci anuddhumātakabhāvappatto padeso siyā, so na gahetabboti dasseti. Oḷārikāvayavavasena idaṃ saṇṭhānavavatthānaṃ, na sukhumāvayavavasenāti sīsasaṇṭhānādikaṃ navavidhameva saṇṭhānaṃ gahitaṃ.
110. 对于六种相因应，应当以颜色等六法做标志。至于用三片合一的方式标示丑陋相因，应当只采用三片代表的方式。有人说“尸体的长短尺寸是一致的以七种方式”，此说在本注疏中没有。这里所谓“标记”不是指年老的标记，也非指男女二性的标志，而是指坚定身体之七法。所谓坚定身体，指的是骨节的连接方式是高耸而非松散。因此，如果某处出现了没有高耸骨节特征的情况，该处便不应被视作高耸相。以脊骨部分构成为例，该处是骨节结构，不是细小器官的组织，故诸如头颅骨节等九种不同骨节均属于此结构。
Imissā disāyāti imissā puratthimāya, dakkhiṇapacchimauttarāya disāya, anudisāya vā ṭhitoti yojanā. Imasmiṃ nāma okāse hatthāti imasmiṃ nāma bhūmippadese imassa kaḷevarassa hatthā ṭhitāti vavatthapetabbanti yojanā.
所谓“此方向”，即说的是前、南、西、北方四大方向，和相反的方向。这里的距离单位是由所谓的“手”定义，即在该土地方域中，从此尸体部位所占据的长度，以“手”（约掌宽）为计量单位来说明。
Adho pādatalenātiādi nābhiyā heṭṭhā adho, tato uddhaṃ uparīti imassa vavatthānassa vasena vuttaṃ. Hatthaparicchedo heṭṭhā aṅguliaggena upari aṃsakūṭasandhinā tiriyaṃ tacapariyantena gahetabbo. Esa nayo pādaparicchedādīsupi. Yattakaṃ vā pana ṭhānaṃ gaṇhatīti sace sabbaṃ sarīraṃ paricchinditvā gahetuṃ na sakkoti, padeso tassa uddhumāto, so yattakaṃ sarīrappadesaṃ uddhumātakavasena ñāṇena pariggaṇhāti, tattakameva yathāpariggahitameva. Idaṃ īdisanti idaṃ hatthādikaṃ īdisaṃ evamākāraṃ. Uddhumātakanti yathāsabhāvato paricchinditabbaṃ. Visabhāge sarīre ārammaṇanti kammaṭṭhānaṃ paṭikkūlākāro na upaṭṭhāti na khāyati, subhato upaṭṭhaheyya. Tenāha ‘‘vipphandanasseva paccayo hotī’’ti, kilesaparipphandanasseva nimittaṃ hotīti attho. Ugghāṭitāpīti uddhumātabhāvappattāpi, sabbaso kuthitasarīrāpīti vā attho. Svāyamattho paṭhamapārājike (pārā. 67 ādayo) vinītavatthūhi dīpetabbo.
所谓“下在足底”等说，是指从肚脐下方、肚脐上方等身体部位的方向分类，说明此处延伸结构的情况。手臂的断面是从手指顶端往臂弯处斜切一圈所形成。对于“革面”等部位也是如此。若提取部位是整体身体切割不成，则以高耸骨节特征认知该处，即就其本身已知高耸形态来确定所属部位。这里“如此”即指此手等部位俗称“此”，因而形象为“此部位”“手及其他”的称呼。所谓“高耸相”，应如其本来性质被切割鉴别。肉体中不适合触碰的部位，如某些业力修处，不应被分割或损伤，而应善意照护。这里以“如锁链束缚”作比喻，说明业障的羁绊。借此说明执著缠绕的因缘，才生此类高耸相。解开诸缠则生清净解脱。此处可称为“高耸相”的生起区域。此意在于强调“因烦恼结缠之故故生”的比喻义。文中用自解说的传统首巴拉基戒律文献首次标示此义。
§111
111.Āsevitakammaṭṭhānoti asubhakammaṭṭhāne kataparicayo. Sosānikaṅgādīnaṃ vasena parihatadhutaṅgo. Catudhātuvavatthānavasena parimadditamahābhūto. Salakkhaṇato ñāṇena pariggahitasaṅkhāro. Paccayapariggahavasena vavatthāpitanāmarūpo. Salakkhaṇārammaṇikavipassanāya ukkaṃsanena suññatānupassanābalena ugghāṭitasattasañño. Vipassanāya paṭipadāñāṇadassanavisuddhisampāpanena katasamaṇadhammo. Tato eva sabbaso kusalavāsanāya, kusalabhāvanāya ca pūraṇena vāsitavāsano bhāvitabhāvano. Vivaṭṭūpanissayakusalabījena sabījo. Ñāṇassa paripakkabhāvena ñāṇuttaro. Yathāvuttāya paṭipattiyā kilesānaṃ tanukaraṇena appakileso. Olokitolokitaṭṭhāneyevāti uddhumātakādiasubhassa yattha yattha olokitolokitaṭṭhāne eva, tādisassa kālaviseso, asubhassa padesaviseso vā apekkhitabbo natthīti attho. No ce evaṃ upaṭṭhātīti evaṃ yathāvuttapurisavisesassa viya paṭibhāganimittaṃ no ce upaṭṭhāti. Evaṃ chabbidhenāti evaṃ vuttākārena vaṇṇādivasena chabbidhena. Punapīti pi-saddo sampiṇḍanattho. Tena nimittaggahaṇavidhiṃ sampiṇḍeti, na pañcavidhataṃ. Chabbidhena hi pubbe nimittaggahaṇaṃ vihitaṃ.
111. 所谓“被侵蚀的业处”，谓不净业所依处。其依止如流泪的体液般被烦恼覆盖。是四大恶重饱满后形成的身体大体。此聚合体依记号认知而成。针对标志观照的观照、加深空性体认力，引发破除成长之认知，如修习慧观照取得出离智慧，是该出家勤修道业根本。由此逐渐具有善业倾向，善业培植后成就具足之善业种子。以清净善根为基础，由此成熟智慧超出常认识。依此修行教法，诸烦恼由增厚转为减薄，最终业障消减。观察往返的身心所处，即高耸脊骨等不净处，为身心独特时间空间标识。尚未修行者未必会专心在此观察。此文言“六种方式”即是说依颜色等六法逐一说明。再者，此“合”为合并为一之义。用此方法取相标记，而非五种取舍。因为先前即已规定取六种标志观照。
§112
112.Asītisatasandhitoti sabbepi sandhayo tadāpi atthevāti dassanatthaṃ vatvā uddhumātabhāvena yebhuyyena na paññāyanti. Ye pana paññāyanti, te vavatthapetabbāti dassetuṃ ‘‘uddhumātake panā’’tiādi vuttaṃ. Tattha tayo dakkhiṇahatthasandhīti aṃsakapparamaṇibandhānaṃ vasena tayo dakkhiṇahatthasandhayo. Tathā vāmahatthasandhayo. Kaṭijaṇṇugopphakānaṃ vasena tayo dakkhiṇapādasandhayo. Tathā vāmapādasandhayo. Eko kaṭisandhīti kaṭiyā saddhiṃ piṭṭhikaṇṭakasandhiṃ sandhāya vadati. Hatthantaranti dakkhiṇahatthadakkhiṇapassānaṃ, vāmahatthavāmapassānañca antaraṃ vivaraṃ. Pādantaranti ubhinnaṃ pādānaṃ vemajjhaṃ. Udarantaranti nābhiṭṭhānasaññitaṃ kucchivemajjhaṃ, udarassa vā abbhantaraṃ. Kaṇṇantaranti kaṇṇachiddaṃ. Iti-saddo ādiattho, tena nāsacchiddādīnampi saṅgaho daṭṭhabbo. Akkhīnaṃ, mukhassa ca vasenāpi vivaraṃ labbhatevāti dassetuṃ ‘‘akkhīnampī’’tiādi vuttaṃ. Samantatoti evaṃ sandhiādito uddhumātakaṃ vavatthapentassa ce nimittaṃ upatiṭṭhati, iccetaṃ kusalaṃ. No ce, samantato vavatthapetabbanti vavatthāpanavidhiṃ dassetuṃ ‘‘sakalasarīre’’tiādi vuttaṃ. Tattha ñāṇaṃ cāretvāti sabbatthakameva sarīraṃ āvajjetvā tattha paṭikkūlākārasahitaṃ uddhumātakabhāvaṃ ārabbha nirantaraṃ bhāvanāñāṇaṃ pavattetvā. Yaṃ ṭhānanti evaṃ pana ñāṇaṃ cārentassa tasmiṃ sarīre yo padeso vibhūto hutvā uddhumātakākārena vibhūtabhāvena upaṭṭhāti. Udarapariyosānaṃ uparimasarīraṃ.
112. “八十八处交接”，是指诸身体节理所在连结处，此处说明以高耸骨节特征，以方便说明。过去未必有充分认识。对于理解者应当详细说明“于高耸部乃……”等解释。此处提的三种右手关节，是由臂骨头节、指节、中缝部位三个相连部位。左右手皆如此。膝盖前后关节也是如此划分。膝盖切面、肚脐间隙、耳位都可视为类似之关节。这些统称为“交接处”。眼眶、口腔也因结构分明视为交接处。从整体视角看，交接处通称为高耸相特征。如若此处出现因缘成相，即视为适合观照的高耸标志。若未表现，则不应视为该部位的依止。正因如此，须经官方详细勘察视察确认，才能依此予以说明。文中“六种相”即是六种方式主要依据颜色等法细分。复言“合”是指和合统一。故此取六种方式皆已涵盖取相标记方法。
Vinicchayakathāvaṇṇanā决择论的注释
§113
113.Vinicchayakathāti vinicchayasahitā atthavaṇṇanā. Yathāvuttanimittaggāhavasenāti vaṇṇādito, sandhiādito ca vuttappakārauddhumātakanimittaggahaṇavasena. Suṭṭhu nimittaṃ gaṇhitabbanti yathā uggahanimittaṃ upaṭṭhahati, evaṃ sammadeva asubhanimittaṃ gahetabbaṃ. Idāni tameva nimittassa suṭṭhu gahaṇākāraṃ upadisanto ‘‘satiṃ sūpaṭṭhitaṃ katvā’’tiādimāha. Tattha evaṃ punappunaṃ karontenāti yathā ‘‘imāya paṭipadāya jarāmaraṇato muccissāmī’’ti sañjātādarena satisampajaññañca suṭṭhu upaṭṭhapetvā uddhumātakaasubhaṃ paṭhamaṃ āvajjitaṃ, evaṃ punappunaṃ tattha āvajjanaṃ karontena. Sādhukaṃ upadhāretabbañceva vavatthapetabbañcāti sakkaccaṃ satiyā sallakkhetabbañceva paññāya nicchetabbañca. Sati hi ‘‘dhāraṇā’’ti niddiṭṭhā, dhāraṇañcettha sallakkhaṇaṃ. Paññā ‘‘pavicayo’’ti (dha. sa. 16) niddiṭṭhā, pavicayo cettha nicchayoti. Atha vā upadhāretabbanti satipubbaṅgamāya paññāya upalakkhetabbaṃ . Na hi kadāci satirahitā paññā atthi. Vavatthapetabbanti paññāpubbaṅgamāya satiyā nicchinitabbaṃ. Paññāsahitā eva hi sati idhādhippetā, na tabbirahitā. Addhakkhiapaṅgādivasenāpi olokanaṃ atthīti ‘‘ummīletvā oloketvā’’ti vuttaṃ. Tena paribyattameva olokanaṃ dasseti. Evaṃ punappunaṃ karontassāti vuttappakārena cakkhuṃ ummīletvā olokanaṃ, nimmīletvā āvajjanañca aparāparaṃ anekavāraṃ karontassa. Uggahanimittanti uddhumātake uggaṇhananimittaṃ. Suggahitanti suṭṭhu gahitaṃ. Yathā na vinassati na pamuṭṭhaṃ hoti, evaṃ gahitaṃ. Ekasadisanti samānasadisaṃ. Samānattho hi ayaṃ eka-saddo, yathā ‘‘ariyavinayeti vā, sappurisavinayeti vā, esese eke ekaṭṭhe same samabhāge tajjāte taññe vā’’ti.
113. “确定标注”乃是指与标记用因结合之详解解说。依前文记载的颜色、布置、交接特征所呈现之高耸相应予以取标。须慎重确认此标记，如同守护被开启的标识体。文中叙述“反复确认”和“精细照顾”，恰如“依此道修行可解脱老死”等所说。对“念”“慧”的说明中，念为持续守护力，慧为明辨实相之决断力。先行念持，后有慧来确定，二者缺一不可。现身观察依据记号，反复确认标记法。文中引经“眼开闭以观察”等比喻，表达不断观察、开启与关闭的过程如眼睑动作。所谓“突出记号”即高耸相标记之开显。所谓“妥善取持”即精细守护，不令破坏。所谓“一致”，意指各标记统一稳定，类似于“圣人律”或“善人律”，各部分整体连贯，彼此配合。
Āgamanakāleti vihārato susānaṃ uddissa āgamanakāle. Vuttanayenevāti atidesavasena dīpitampi atthaṃ ‘‘ekakenā’’tiādinā sarūpato dasseti. Tattha tadeva kammaṭṭhānanti uddhumātakakammaṭṭhānaṃ. Mūlakammaṭṭhānanti eke, tadayuttaṃ. Upaṭṭhitanimittaṃ hi kammaṭṭhānaṃ vissajjetvā kammaṭṭhānantaramanasikāro rañño rajjaṃ chaḍḍetvā videsagamanaṃ viyāti. Āgatenāti attano vasanaṭṭhānaṃ āgatena.
「来往时间稍早，在住处安静的地方，为方便来往之时所安排的地点。」依照所说及类似的表达，这里用来作为细微区别，意指«单一»等同体例，展示其本质。这里所谓“该处”，即起点修行之处。所谓根本修行处，即单一及其附属者。修行场所即是依因，即舍弃已出现的修行缘由与对象，于纷扰思虑中断舍国家放弃而出国的过程。所谓已来，即已回到自身停驻之处。
§114
114.Avelāyanti sañjhāvelādiayuttavelāyaṃ. Bībhacchanti virūpaṃ. Bheravārammaṇanti vetāḷasadisaṃ bhayānakaṃ visayaṃ. Vikkhittacittoti bhīrukapuriso viya pisācādiṃ disvā cittavikkhepaṃ patto. Ummattako viyāti yakkhummattako viya ekacco hoti. Jhānavibbhantakoti jhānato viccutako sīlavibbhantakamantavibbhantakā viya. Santhambhetvāti uppannaparittāsavūpasamanena vigatakampatāya niccalo hutvā. Satiṃ sūpaṭṭhitantiādi santhambhanassa upāyadassanaṃ. Matasarīraṃ uṭṭhahitvā anubandhanakaṃ nāma natthi asati tādise mantappayoge. Sopi uddhumātakādibhāvamappatte avinaṭṭharūpe eva ijjhati, tathā devatādhiggaho, na evarūpeti adhippāyo. Saññajoti bhāvanāparikappasaññāya jāto. Tato eva saññāsambhavo saññāmattasamuṭṭhāno. Tāsaṃ vinodetvāti nimittupaṭṭhānanimittaṃ uppannacittasantāsaṃ vuttappakārena vinodetvā vūpasametvā . ‘‘Idāni tava parissamo sapphalo jāto’’ti hāsaṃ pītiṃ pamodanaṃ uppādetvā. Cittaṃ sañcarāpetabbanti bhāvanācittaṃ pavattetabbaṃ manasikātabbaṃ.
114.「无光时刻」指黄昏至黑夜等相关时间。「怖裂」指令人忧怖畏惧的情况。「恐怖境遇」似鬼魅之类令人毛骨悚然的恐怖事情。「心散乱」意谓如胆小人见恶鬼等而致心神纷乱。所谓疯狂者，意指如夜叉般狂乱者中的个体。禅定瓦解，或指禅定已经破灭、戒律瓦解、智慧瓦解之类。所谓静止，指由于已生烦恼已得镇滞而不颤抖而不动。正念如同柱石般稳定，是达成镇静的方法表现。若起身离开母体，即无附带的念头，且无对类似心念的运用。即使起于诸如起点修行之类的缘起者，依旧止息不变的状态而产生贪欲境界，非此则称为执持妄想。所谓（正确）想，是指由禅修设想生起的想。由此想生，即由想之量产生。为了消减这些想念，即起因缘相续令心生安移，宣说道：「现在你的努力已结出善果」，使其产生欢笑、欢喜、欣悦的心。应发起作用的是修习心，运用心与专注心。
Nimittaggāhanti nimittassa uggaṇhanaṃ, uggahanimittaṃ. Sampādentoti sādhento nipphādento. Kammaṭṭhānaṃ upanibandhatīti bhāvanaṃ yathāvutte nimitte upanento nibandhati. Yogakammaṃ hi yogino sukhavisesānaṃ kāraṇabhāvato ‘‘kammaṭṭhāna’’nti adhippetaṃ, yogakammassa vā pavattiṭṭhānatāya yathāupaṭṭhitanimittaṃ kammaṭṭhānaṃ, taṃ bhāvanācitte upanibandhati. Taṃ panassa upanibandhanaṃ sandhāya cittaṃ sañcarāpetabbaṃ. Evaṃ ‘‘visesamadhigacchatī’’ti vuttanti dassento ‘‘tassa hī’’tiādimāha. Tattha tassāti yogino, tassa vā uddhumātakāsubhassa. Mānasaṃ cārentassāti bhāvanācittaṃ aparāparaṃ pavattentassa, uggahanimittaṃ punappunaṃ manasi karontassāti attho.
「缘起持取」即执取缘起境界的行为，而执取缘起的缘起。完成者即使成功、实现。修行场所的附属，即如前所述的，因缘附合而联结。修行者因为专注对禅悦的特别依止而称之为“修行场所”，同时对修行景现出现住止持的缘故，正如实由依因所托附的修行场所，依附于修习心。依此联结关系，心应动用而不驻着。如此称为「获得特殊境界」，其文宣称「故此他」等。这里他指修行者，指那起点不善的缘起。由修习心轮转流动，且反复思惟此缘起对应的附属义。
§115
115.‘‘Vīthisampaṭipādanatthā’’ti padassa ‘‘kammaṭṭhānavīthiyā sampaṭipādanatthā’’ti atthaṃ vatvā taṃ pana kammaṭṭhānavīthiṃ, tassā ca sampaṭipādanavidhiṃ vitthārato dassetuṃ ‘‘sace hī’’tiādi vuttaṃ. Tattha katimīti pakkhassa katamī, kiṃ dutiyā, tatiyādīsu vā aññatarāti attho. Tuṇhībhūtena gantuṃ na vaṭṭati pucchantānaṃ cittassa aññathattapariharaṇatthaṃ. Appasannānañhi pasādāya, pasannānañca bhiyyobhāvāya sāsanasampaṭipatti. Nassatīti na dissati , na upaṭṭhātīti attho. ‘‘Āgantukapaṭisanthāro kātabbo’’ti iminā āgantukavattaṃ ekadesena dassitanti ‘‘avasesānipī’’ti vatvā āgantukavattaṃ paripuṇṇaṃ gahetuṃ puna āgantukaggahaṇaṃ kataṃ. Gamikavattādīnīti ādi-saddena āvāsikaanumodanapiṇḍacārikaanumodanapiṇḍacārikaāraññikasenāsanavaccakuṭivattādīnaṃ saṅgaho daṭṭhabbo. Vattakkhandhake (cūḷava. 356) hi āgatāni mahāvattāni idha ‘‘khandhakavattānī’’ti vuttāni. Tajjanīyakammakatādikāle pana pārivāsikādikāle ca caritabbāni imassa bhikkhuno asambhavato idha nādhippetāni. Nimittaṃ vā antaradhāyatīti susāne ṭhitaṃ asubhanimittaṃ uddhumātakabhāvāpagamena antaradhāyati. Tenāha ‘‘uddhumātaka’’ntiādi. Tasmāti tena kāraṇena, imassa kammaṭṭhānassa dullabhattāti attho. Nisīditvā paccavekkhitabboti sambandho.
115.「依道路示范」：此词意为「为修持修行场所道而示范」的意义；且进一步指修行道路的修习方法，并具体说明修行道路时「如果……」之说。这里所谓式样，是指初级、中级及以上各种。借由清净故，未到达者无法进入；此分别是应当反问心念不同之因，以调伏。对未安定者为安住，及安住者为增长，乃是政策落实之修行成就。失去之意在于：不见、亦无依止。一个说：「须对外来者加以嘱咐」，此即示外来行为一节，并说明外来行为完满时，须反复取持。所谓去来行为等，即用“起始词”起首，作为戒律中僧众住宿、乞食、游行、居处、帐篷、草屋等集合体之总称。于戒律篇集（小部，卷356）中称这些来回行为为「篇集行为」；而当进行杀生等兴起时，僧众不可于此没有加持的地方修习。弃违之处，指在安静处设立不净之缘起修行场所而又中断消失。这故称为「起点修行场所」等。故以此因，意指此修行处难得。由此因缘，应坐下来加以反省。
Nimittaṃ gahetuṃ gamane viya nimittaṃ gahetvā nivattanepi yathāsallakkhitadisādipaccavekkhaṇaṃ yāva nimittavināsā pavattitakiriyāya avicchedena upadhāraṇatthaṃ. Sati hi tassa nirantarūpadhāraṇe vihāraṃ pavisitvā nisinnakāle kammaṭṭhānassa upaṭṭhitākāro samathanimittassa gahaṇe cittassa samāhitākāro viya pākaṭo hutvā upatiṭṭheyyāti. Tenāha ‘‘tassevaṃ…pe… vīthiṃ paṭipajjatī’’ti. Purimākārena nimittassa pākaṭabhāvena upaṭṭhitattā purimākāreneva kammaṭṭhānamanasikāro bhāvanāvīthiṃ paṭipajjati.
持取缘起物，行走时如同持取缘起物般持取；持取后返转亦当保持，详加察看持取外观，诸行相不灭之连续保持。现起念心常住不落处，入座时，心形如定相持取缘起因，表显凝聚，仿佛立定，得以起立。故言：「由此……行持道路」等。因缘初现，前因缘起显著状态，由前因而起念修行道路。
§116
116. Uddhumātakaṃ nāma ativiya asuciduggandhajegucchapaṭikkūlaṃ bībhacchaṃ bhayānakañca, evarūpe ārammaṇe bhāvanamanuyuñjantassa evaṃ ābaddhaparikammassa thirībhūtasseva yogino adhippāyo samijjhatīti dassetuṃ ‘‘ānisaṃsadassāvī’’tiādi vuttaṃ. Evanti evameva vuttappakāreneva ānisaṃsadassāvinā. Taṃ rakkheyyāti ‘‘addhā iminā sukhaṃ jīvissāmī’’ti attano jīvitaṃ viya taṃ maṇiratanaṃ rakkheyya. Catudhātukammaṭṭhānikotiādi nesaṃ kammaṭṭhānānaṃ sulabhatādassanaṃ. Tattha catudhātukammaṭṭhānikoti catudhātukammaṭṭhānaṃ vā tattha vā niyutto, catudhātukammaṭṭhānaṃ vā pariharanto. Itarānīti vuttāvasiṭṭhāni anussatibrahmavihārādīni. Taṃ nimittanti taṃ yathāladdhaṃ uggahanimittaṃ. ‘‘Rakkhitabba’’nti vatvā rakkhaṇavidhiṃ puna dassetuṃ ‘‘rattiṭṭhāne’’tiādi vuttaṃ.
116.所谓起点修行处，是过度肮脏恶臭污秽，难闻又令人厌恶恐怖的地方；在如此不净的境遇中修行者，已像被束缚住一样，且感到如未被破除的枷锁，这就是修行者的定见。故言「应当观察缘起证得」等。有守护之意，谓此如意宝石般守护己身生命。所谓四元素修行处等，意指四大修行处，或驻于其所，或守护诸大修行处。所谓其他者，系谓依止于原始经典及诸善行。如缘起，指依各自应得的执持缘起物品。说「应当守护」则再示守护方法，谓于夜间所修。
§117
117. Nānā karīyati etenāti nānākaraṇaṃ, bhedo. Bībhacchaṃ bheravadassanaṃ hutvā upaṭṭhāti manasikārassa anuḷāratāya, anupasantatāya ca ārammaṇassa. Tabbipariyāyato ‘‘paṭibhāganimittaṃ thūlaṅgapaccaṅgapuriso viya upaṭṭhātī’’ti ānetvā sambandhitabbaṃ. Bahiddhāti gocarajjhattato bahiddhā. Kāmānaṃ amanasikārāti asubhabhāvanānubhāvena kāmasaññāya dūrasamussāritattā kāmaguṇe ārabbha manasikārasseva abhāvā. Amanasikārāti vā manasikārapaṭipakkhahetu. Yāya hi kāmasaññāya vasena sattā kāme manasi karonti, tassā paṭipakkhabhūtā asubhasaññā kāmānaṃ amanasikāro, tannimittanti attho. Tenāha ‘‘vikkhambhanavasena kāmacchando pahīyatī’’ti. Paṭibhāganimittārammaṇāya hi asubhasaññāya saddhiṃ balappatto samādhi uppajjamānova kāmacchandaṃ vikkhambheti, anurodhamūlako āghāto mūlakāraṇe vikkhambhite vikkhambhitoyeva hotīti āha ‘‘anunaya…pe… pahīyatī’’ti. Na hi kadāci pahīnānunayassa byāpādo sambhavati. Yathāvuttaasubhasaññāsahagatā hi pīti sātisayā pavattamānāva byāpādaṃ vikkhambhentī pavattati. Tathā āraddhavīriyatāyāti yathā upacārajjhānaṃ uppajjati, tathā kammaṭṭhānamanasikāravasena paggahitavīriyatāya. Vīriyañhi paggaṇhantassa sammāsaṅkappo micchāsaṅkappaṃ viya savipphāratāya thinamiddhaṃ vikkhambhentameva uppajjati.
117. 「诸多作意」者谓由此名诸多因缘。此乃破碎、巨响之相，因专注心念而生起，缘念意未安定故而起。此处以诸行相遍计推演，喻为庞大之莲座上的人，为表意所趣之怀着，若无镇静，意所缘起。以此为喻，谓为「分别缘相」，如有人执著观音具之分节而供养也。『外处』指的是从可见范围取意。所谓欲念无念，因不善法观感而由欲识别离，心随性境，欲相之念遂得远离。无念即心念逆境因，无所趣向。因欲识之力，众生常常内心牵挂欲，故无念为欲之相反，谓欲之不念，此义由此而起。故云「由搅乱故除欲望」者，言观善巧止扰法而发起欲障心者为搅乱，如是时因缘生起之禅定力则能降伏欲念，搅乱即欲障，因缘是根，搅乱则搅乱而已；故云「因调伏故除之」。无有除后复现伏失之事。譬如，善观所集无常之不善念起时，喜乐因盖暂息时欲障则被搅乱起。精进遂发时，如修学近行禅一样，实则由修行业处所趣持住精进念而生精进心。精进持者正确有正见者，若持邪见则生功德缺失之懈怠散乱心。
Vippaṭisāro pacchānutāpo, tappaṭipakkhato avippaṭisāro darathapariḷāhābhāvena cittassa nibbutatā. Tassa avippaṭisārassa paccayabhūtaṃ sīlaṃ, taṃsahagatā tadupanissayā ca pītipassaddhisukhādayo sabhāvato, hetuto ca santasabhāvā, tesaṃ anuyuñjanena avūpasantasabhāvaṃ uddhaccakukkuccaṃ pahīyatīti āha ‘‘avippaṭisārakarasantadhammānuyogavasena uddhaccakukkuccaṃ pahīyatī’’ti. Bhāvanāya hi pubbenāparaṃ visesaṃ āvahantiyā yaṃ sātisayaṃ sukhaṃ labbhati, taṃ anupasantasabhāvaṃ uddhaccakukkuccaṃ vikkhambhentameva uppajjati. Adhigatavisesassāti yathādhigatassa bhāvanāvisesassa. Paccakkhatāyāti paṭipajjantassa yogino paccakkhabhāvato ‘‘sammāsambuddho vata so bhagavā, yo evarūpiṃ sammāpaṭipattiṃ desetī’’ti paṭipattidesake satthari. Paṭipattiyanti paṭipajjamānajjhānapaṭipattiyaṃ. Paṭipattiphaleti tāya sādhetabbe lokiyalokuttaraphale. Vicikicchā pahīyati dhammanvayavicārāhitabalena vicārabalena. Iti pañca nīvaraṇāni pahīyantīti evaṃ paṭibhāganimittapaṭilābhasamakālameva heṭṭhā pavattabhāvanānubhāvanipphannehi samādhiādīhi kāmacchandādīni pañca nīvaraṇāni vikkhambhanavasena pahīyanti. Na hi paṭipakkhena vinā pahātabbassa pahānaṃ sambhavati, paṭipakkhā ca samādhiādayo kāmacchandādīnaṃ. Yathāha peṭake ‘‘samādhi kāmacchandassa paṭipakkho’’tiādi.
反覆善失心念故，心净灭无懈怠也。其不生懈怠，即以具足戒行为因，随其所发欢喜平静等乐报之因果相续所致。有此因缘而起行时，散乱忧患则被除灭，故云『以反覆不懈法所缘善法相续，散乱忧患得除』。修行时前后相续俱以此念住所共引导，继得快乐。所谓「所成特异」者，为得成就之特殊修行。接近者，指修行者所依止心境之当下相续。云「正觉者即世尊」，即所示修行方法始由正觉者世尊所立。修行作意，谓修习止禅时一切造作心法。所修果报，指此可达世间及出世间善果。疑惑则以法理推思能断。如此五盖悉皆消除，且在诸行相缘获得之即刻，亦即受持禅定等功德时次第生起。无有不依逆行而能放弃者，彼放弃须依逆行及定等法力而成。譬如律藏云：「定者为欲障之对治」等语。
Teneva ca ‘‘imehi tesaṃ nīvaraṇānaṃ pahāna’’nti pahānaparidīpanamukhena jhānaṅgāni sarūpato dassetuṃ ‘‘tasmiññeva cā’’tiādi vuttaṃ. Tattha tasmiññeva cāti yaṃ taṃ yathāupaṭṭhitaṃ uggahanimittaṃ bhinditvā viya upaṭṭhitaṃ, tassa paṭicchannabhūtaṃ paṭibhāganimittaṃ, tasmiññeva nimitte. Cetasoti attanā sampayuttacittassa. Abhiniropanalakkhaṇoti āropanalakkhaṇo, appanāsabhāvoti attho. Nimittānumajjanaṃ paṭibhāganimitte anuvicaraṇaṃ. Ārammaṇe hi bhamarassa padumassūpari anuparibbhamanaṃ viya vicārassa anuvicāraṇākārena pavatti anumajjanakiccaṃ. Viseso eva adhigantabbato visesādhigamo, paṭiladdho ca so visesādhigamo cāti paṭi…pe… gamo, tappaccayā taṃhetukā paṭiladdhavisesādhigamapaccayā pīti. Pītimanassa pītisahitacittassa. Passaddhisambhavatoti kāyacittapassaddhīnaṃ saṃsijjhanato. ‘‘Pītimanassa kāyo passambhatī’’ti hi vuttaṃ. Passaddhinimittaṃ passaddhihetukaṃ sukhaṃ ‘‘passaddhakāyo sukhaṃ vediyatī’’ti vacanato. Sukhanimittā sukhapaccayā ekaggatā. ‘‘Sukhino cittaṃ samādhiyatī’’ti (dī. ni. 1.466; a. ni. 3.96; 11.12) hi vuttaṃ. Iti jhānaṅgāni pātubhavantīti evaṃ etāni vitakkādīni jhānaṅgāni tasmiṃyeva nimitte uppajjanti. Paṭhamajjhānapaṭibimbabhūtanti paṭhamajjhānassa paṭicchannabhūtaṃ. Taṅkhaṇaññeva paṭibhāganimittapaṭilābhasamakālameva upacārajjhānampi nibbattati, na nīvaraṇappahānamevāti adhippāyo.
故而曰「由彼五盖之放弃」故，禅的诸支逐一显现，曰『此境中』诸支禅乃得现。所谓「此境中」者，即由所缘具足之显相而守护心念，若破裂，便生为分别缘相。因此分别缘相即为所遮蔽之依止缘相。心者谓自身所连结之心。加于缘标者，指加于前缘之属性。缘标当如蜂随莲华上飞旋察视，故称有缘标之思维观察。所趣特殊，由应当得之特殊果报，应得果报已得，即果报实现，谓应取特业之成就，喜乐生起。喜乐者乃具喜乐相状心。因由喜乐生起平静，故名平静产生。所谓「喜乐之体」，即身心平静也。由喜乐相状所起之身心平静名为生起身心安宁。因欢喜身心得堪防护，故云「喜乐身令身心安宁」。以安宁为缘，即为安宁生起之因，是乐也。乐之因缘为安宁之生起。乐之果即专注定境也。云「乐心于禅定中得安住」。故禅支即由此欢喜等所生。初禅之隐现，谓初禅之所隐藏之因缘。于微细时，分别缘相刚生，即现近行禅，非如五盖消除后方生。
Vinīlakādikammaṭṭhānavaṇṇanā青瘀等业处的注释
§118
118.Vinīlakādīsupi kammaṭṭhānesu. Lakkhaṇaṃ vuttanti yaṃ taṃ nimittaggahaṇalakkhaṇaṃ vuttaṃ. Vuttanayenevāti uddhumātake vuttanayeneva. Saha vinicchayena, adhippāyena cāti savinicchayādhippāyaṃ. Taṃ sabbaṃ lakkhaṇaṃ veditabbanti sambandho.
118. 又于粗重等修习处。谓其标记乃所依缘得之标志。谓其言说者亦同粗重者也。连同辨别及策略，谓正确之断定与策动。此一切标志皆当观察，谓是关系。
Kabarakabaravaṇṇanti yebhuyyena sabalavaṇṇaṃ. Ussadavasenāti rattasetanīlavaṇṇesu ussadassa vaṇṇassa vasena.
『颜色』者，谓普遍之坚固颜色。『色泽』谓有如丹血蓝色中浓重颜色之色泽。
Sannisinnanti niccalabhāveneva sabbaso thirataṃ.
『凝滞』者谓完全静止状态为之。
Corāṭaviyanti corehi pariyuṭṭhitaaraññe. Yatthāti yasmiṃ āghātane. Chinnapurisaṭṭhāneti chinnapurisavante ṭhāne. Nānādisāyaṃ patitampīti chinnaṃ hutvā sarīrassa khaṇḍadvayaṃ visuṃ disāsu patitampi. Ekāvajjanenāti ekasamannāhārena. Āpāthamāgacchatīti ekajjhaṃ āpāthaṃ āgacchati. Vissāsaṃ āpajjatīti ajegucchitaṃ upagaccheyya seyyathāpi chavaḍāhako. Sahatthā aparāmasane jigucchā saṇṭhātiyevāti āha ‘‘kattarayaṭṭhiyā vā daṇḍakena vā…pe… upanāmetabba’’nti. Vicchiddakabhāvapaññāyanatthaṃ ekaṅgulantarakaraṇaṃ. Upanāmetabbanti upanetabbaṃ.
盗贼们赶着逃离盗贼聚集之处的树林。这句话的意思是，在此攻击之地。所谓“断人立处”，是指人被斩断后所处的位置。断落不同方向地倒下的身躯两截散布各方。这是说被切断的身体两截分别倒落四面。所谓“一道断”，是指单一的切割。出现一道断裂。所谓“伤害出现”，是说来到一段伤口处。所谓“发生滞碍”，是指如腐尸臭气凝结般不净。对他人无放逸懈怠，忌恶恶臭，如同说“须用刀柄或棍棒……等来攻击”。所谓“切割状况的智慧”，指用一指宽之器具为之。所谓“应被攻击”，就是应该被劈开切割的意思。
Khāyitasadisamevāti khāyitāsubhasadisameva. Aṅgulaṅgulantaranti vividhaṃ khittaṃ sarīrāvayavaṃ aṅgulantaraṃ aṅgulantaraṃ. Katvā vāti kattarayaṭṭhiyā vā daṇḍakena vā sayaṃ katvā vā.
所谓“食用部分”，是指食用的疗伤处。所谓“指与指之间”，是指身体各个器官之间的不同间隙称为指间。所谓“用刀柄或棍棒击打的动作”，是指亲自用刀柄或棍棒等击打动作。
Laddhappahārānanti laddhāvudhappahārānaṃ mukhatoti sambandho. Mukhatoti pahārādimukhato. Paggharamānakāleti lohitaṃ paggharamānakāle. Lohitakaṃ labbhatīti yojanā.
所谓“夺取武器”，是指夺取刀剑等武器的关系。所谓“关系”，是指攻击之首端起处。所谓“流血时”，是指带血流血之时。所谓“获得血液”，是以长度单位由此处来量度。
Tanti puḷavakaṃ. Tesūti soṇādisarīresu. Aṭṭhikanti aṭṭhikaasubhaṃ nānappakārato vuttanti sambandho. Purimanayenevāti pubbe uddhumātake vuttanayeneva.
所谓“绳索”，是指像索那等身体部位。所谓“骨头”，是指多种骨刺。所谓“关系”，是指先前在反复讲述中说过的关系。
§119
119.Tanti aṭṭhikaṃ. Na upaṭṭhātīti sabhāvato na upaṭṭhāti, paṭikkūlavasena na upaṭṭhātīti attho. Tenāha ‘‘odātakasiṇasambhedo hotī’’ti. Aṭṭhike paṭhamavayādisaṃlakkhaṇaṃ na sakkāti ‘‘liṅganti idha hatthādīnaṃ nāma’’nti vuttaṃ. Aṭṭhikasaṅkhalikā pana ‘‘ayaṃ daharassa, ayaṃ yobbane ṭhitassa, ayaṃ avayavehi vuddhipattissā’’ti evaṃ vayavasena vavatthapetuṃ sakkuṇeyyāva, abyāpitāya pana na gahitanti veditabbaṃ. Yadipi aṭṭhikasaṅkhalikāyaṃ sandhito vavatthāpanaṃ labbhati, aṭṭhike pana na labbhatīti tassa aniyatabhāvadīpanatthaṃ kamavilaṅghanaṃ katvā ‘‘tassa tassa aṭṭhino ninnaṭṭhānathalaṭṭhānavasenā’’tiādi vuttaṃ. Tattha ninnaṭṭhānaṃ nāma aṭṭhino vinatappadeso. Thalaṭṭhānaṃ unnatappadeso. Ghaṭitaghaṭitaṭṭhānavasenāti anupagatanhārubandhānaṃ, itaresañca aññamaññaṃ saṃkiliṭṭhasaṃkiliṭṭhaṭṭhānavasena. Antaravasenāti aññamaññassa antaravasena, susiravasena ca. Sabbatthevāti sakalāya aṭṭhisaṅkhalikāya, sabbasmiṃ vā aṭṭhike.
119.所谓“绳索骨刺”，是说本性上不具备的，不会亲近的意义。故说“与水碓相碰撞”。绳索骨刺的首次关键词标识并不能指明“这里的标志是手及其部位”如论述中所言。绳索骨刺的关联却能说明“这是少年的、这是青年时代的、这是随身体增长而发生的”，可用作因果分析，但不能全面包含，应当辨析。虽然绳索骨刺的连接得到阐释，但其无规则状态仍然需警醒，并且对此有否破坏之理，“相对应的骨刺因位置不同其间存在低处和高处”之说。所谓低处，是位置较低区域。所谓高处，是位置较高区域。所谓互相交织重叠，意指无规则杂乱分布。互相之间，是指彼此间相互交错、清晰可辨。所谓“到处”，意指整个绳索骨刺上，整体或局部。
§120
120.Etthāti etasmiṃ aṭṭhikāsubhe. Yujjamānavasena sallakkhetabbanti yaṃ nimittaggahaṇaṃ yattha yujjati, taṃ tattha uggaṇhanatthaṃ nimittaggahaṇavasena upalakkhetabbaṃ. Sakalāyāti anavasesabhāgāya paripuṇṇāvayavāya. Sampajjati nimittupaṭṭhānavasena. Tesūti aṭṭhikasaṅkhalikaṭṭhikesu. Vuttaṃ aṭṭhakathāyaṃ. Tanti ‘‘ekasadisamevā’’ti vacanaṃ. Ekasmiṃ aṭṭhike yuttanti idaṃ yathā vinīlakādīsu ubhinnaṃ nimittānaṃ yathārahaṃ vaṇṇavisesato, paripuṇṇāparipuṇṇato, savivarāvivarato, calācalato ca viseso labbhati, na evametassāti katvā vuttaṃ, na pana sabbena sabbaṃ visesābhāvato. Tenevāha ‘‘ekaṭṭhikepi cā’’tiādi. Tattha bībhacchenāti suvibhūtaaṭṭhirūpattā aṭṭhibhāveneva virūpena. Bhayānakenāti teneva pākatikasattānaṃ bhayāvahena. Pītisomanassajanakenāti saṇhamaṭṭhabhāvena upaṭṭhānato, bhāvanāya ca savisesattā pītiyā, somanassassa ca uppādakena. Tenevāha ‘‘upacārāvahattā’’ti.
120.所谓“此处”，是指此类骨刺。所谓“适当标记”，是指其纹理能够作为标记的疏密和所结合之处，须予以详察。所谓“全部”，是指完备无缺之器官。应通过观察具体标记进行清楚判断。所谓“在这些骨刺的每一处部位”，译经释义告诉我们，“单一部位”意指该骨刺所在处，各种特征有深有浅、色彩各异、完整或不完整、清晰或模糊、活动或静止的区别得以体现，未有完全均质。故说“单一骨刺也……”等语，说明骨刺形象如虚幻变异。所谓“恐怖”，是指引起上师的恐惧感。所谓“生喜悦”，是指以适度收敛之心观察，生起快乐及欣欣向荣之意。故此说“易生亲近”，即指出骨刺细节对修习者身心所起的正向影响。
Imasmiṃ okāseti uggahapaṭibhāganimittānaṃ vuttaṭṭhāne. Dvāraṃ datvā vāti ‘‘paṭikkūlabhāveyeva diṭṭhe nimittaṃ nāma hotī’’ti ettake eva aṭṭhatvā anantarameva ‘‘duvidhaṃ idha nimitta’’ntiādinā uggahapaṭibhāganimittāni vibhajitvā vacanena yathāvuttassa nimittavibhāgassa dvāraṃ datvāva vuttaṃ. Nibbikappanti ‘‘subha’’nti vikappena nibbikappaṃ, asubhantvevāti attho. Vicāretvāti ‘‘ekasmiṃ aṭṭhike yutta’’ntiādinā vicāretvā.
此处说“因缘起门，执起与应理之因缘”，为展开解释之所在。设门已开，即说明“在止恶趣的境界，所现之相即名为因缘”。就此仅说此语，之后立刻以“此处因缘有二种”等言，将展开守护与应理因缘加以分别说明，依言辞，已将对应因缘的分类门径指出。承接其意，“涅槃”为“善境”，此以变故之义转换而成，“非善境”亦如是解释。所谓“思维”，乃指“适当结论内涵之思辨”等经过考察的意思。
Mahātissattherassāti cetiyapabbatavāsīmahātissattherassa. Nidassanānīti dantaṭṭhikamattadassanena sakalassāpi tassā itthiyā sarīrassa aṭṭhisaṅghātabhāvena upaṭṭhānādīni ettha aṭṭhikakammaṭṭhāne uggahapaṭibhāganimittānaṃ visesavibhāvanāni udāharaṇāni.
所谓“大尊长”，即居于敬信之佛刹灵塔山者——称为大尊足长者。所谓示范义，指以牙齿数量之显示，通过其女性形体及体内骨骼八重结构之关系，展现其身心守护等事例，此皆于骨节构造所在，细分因缘展开的具体分类说明与示例。
Subhaguṇoti savāsanānaṃ kilesānaṃ pahīnattā suparisuddhaguṇo. Dasasatalocanenāti sahassakkhena devānamindena. So hi ekāsaneneva sahassaatthānaṃ vicāraṇasamatthena paññācakkhunā samannāgatattā ‘‘sahassakkho’’ti vuccati. Thutakittīti ‘‘yo dhīro sabbadhi danto’’tiādinā (mahāva. 58) abhitthutakittisaddo.
“善品质”指的是出离染污已成、身心纯洁殊胜的特质。所谓“万眼之主”，乃指拥有千种神通，具备五十慧眼的天帝萨咖。天帝之“一千眼”，意味着具备能观测一千种所在之能力，并有着遍知智慧，因故称为“千眼”。“至贤名誉”，释为“恒常智慧、无时无刻皆能自制者”等意（出自大智度论58页）此为尊贵赞颂之称号。
Pakiṇṇakakathāvaṇṇanā杂论的注释
§121
121. Ujupaṭipakkhena pahīnabhāvaṃ sandhāyāha ‘‘suvikkhambhitarāgattā’’ti. Asubhappabhedoti uddhumātakādiasubhavibhāgo. Sarīrasabhāvappattivasenāti sarīrassa attano sabhāvūpagamanavasena. Sarīrañhi vinassamānaṃ aññarūpena ṭhitassa rakkhasassa viya sabhāvappattivaseneva vinassati. Rāgacaritabhedavasenāti rāgacaritavibhāgavasena. Yadi sarīrasabhāvappattivasena ayamasubhappabhedo vutto, mahāsatipaṭṭhānādīsu (dī. ni. 2.372 ādayo; ma. ni. 1.105 ādayo) kathaṃ navappabhedoti? So sarasato eva sabhāvappattivasena vutto, ayaṃ pana parūpakkamenāpi. Tattha ca idhāgatesu dasasu asubhesu ekaccāneva gahitāni, aṭṭhikañca pañcavidhā vibhattaṃ. Tāni ca vipassanāvasena, imāni samathavasenāti pākaṭoyaṃ bhedoti.
第121节。以下述“正行方正已出离之状态”为依止而说“心无散乱、贪欲已灭”。“非善境之分类”指诸如高烈毒虫等难宜之不善状态。所谓“身心本性见失”，乃指身体自身固有本质的消逝。身体虽生灭，由另处存在的守护者宛如保持其本性之途，仅此因缘亦堪称本性消逝。按贪爱行为所分别划分。如称此为“身心本性见失”之非法善境区分，且于宏大四念处等经典中（长部和中部论释文1.105及2.372起）又以何故称为“新分类”？此处乃从本性见失角度细说，而此又为别的分类作用。针对本节列举所示恶境诸中某些，仅就骨节出五种不同分布，且因观照之力，此可显为止之力之分别，开示差异。
Imesaṃ pana dassanampi asubhabhāvasāmaññena satipi avisesato rāgacaritānaṃ sappāyabhāve yaṃ vuttaṃ ‘‘rāgacaritabhedavasena cā’’ti, taṃ vibhajitvā dassetuṃ ‘‘visesato’’tiādi vuttaṃ. Sūnabhāvena susaṇṭhitampi sarīraṃ dussaṇṭhitameva hotīti uddhumātakasarīre saṇṭhānavipattiṃ dīpetīti āha ‘‘sarīrasaṇṭhānavipattippakāsanato’’ti. Saṇṭhānasampattiyaṃ ratto saṇṭhānarāgī, tassa sappāyaṃ saṇṭhānarāgassa vikkhambhanupāyabhāvato. Kāyo eva kāyavaṇo, tattha paṭibaddhassa nissitassa. Susirabhāvappakāsanatoti susirassa vivarassa atthibhāvappakāsanato. Sarīre ghanabhāvarāginoti sarīre aṅgapaccaṅgānaṃ thirabhāvaṃ paṭicca uppajjanakarāgavato. Vikkhepappakāsanatoti soṇasiṅgālādīhi ito cito ca vikkhepassa pakāsanato aṅgapaccaṅgalīlārāgino sappāyaṃ. Īdisānaṃ kira anavaṭṭhitarūpānaṃ avayavānaṃ ko līḷāvilāsoti virāgasambhavato. Saṅghātabhedavikārappakāsanatoti saṅghātassa aṅgapaccaṅgānaṃ saṃhatabhāvassa susambandhatāya bhedo eva vikāro saṅghātabhedavikāro, tassa pakāsanato. Lohitaṃ makkhitaṃ hutvā paṭikkūlabhāvo lohitamakkhitapaṭikkūlabhāvo, tassa pakāsanato. Mamattarāginoti ‘‘mama aya’’nti uppajjanakarāgavato. Dantasampattirāginoti dantasampattiyaṃ rajjanasīlassa.
但就这些示现，因非善境性质共通故，唯不等地彰显贪爱行为之违逆现象，记称为“按贪行为类别”等分类。以空骨艰细微弱之身，乃说明肢节结构破坏为体内毒竭身之体现，故称之为“身体结构破损之表现”。“结构成就”是指因热血喜好结构，表现出其结缔状态；亦具有损害结构的破坏倾向。身体谓乃身本身所立，指附肢体之稳固存在而生之贪爱。所谓破坏展示，意指身体诸肢、关节等由根至本受损之状，特指肢体游走玩弄贪痴等表现。此类形状界限不固的肢节之戏弄，乃因放逸爱染而发生。所谓“结构变化破坏”，指结缔组织肢体成分之异常断裂与变化，故名结构变化破坏。血液化成泥泞所致的恶境，称为血浊恶境，此即其表现。称“我爱贪”，指由自我属爱而起的贪着。以牙齿完整为贪爱实力的表现。
Kasmā panettha uddhumātakādike paṭhamajjhānameva uppajjati, na dutiyādīnīti anuyogaṃ manasi katvā āha ‘‘yasmā panā’’tiādi. Aparisaṇṭhitajalāyāti sotavasena pavattiyā samantato aṭṭhitajalāya asannisinnasalilāya. Arittabalenāti pājanadaṇḍabalena. Dubbalattā ārammaṇassāti paṭikkūlabhāvena attani cittaṃ ṭhapetuṃ asamatthabhāvo ārammaṇassa dubbalatā. Paṭikkūle hi ārammaṇe sarasato cittaṃ pavattituṃ na sakkoti, abhiniropanalakkhaṇena pana vitakkena abhiniropiyamānameva cittaṃ ekaggataṃ labhati. Na vinā vitakkenāti vitakkarahitāni dutiyādijjhānāni tattha patiṭṭhaṃ na labhanti. Tenāha ‘‘vitakkabalenevā’’tiādi.
为何在此首发起破坏毒虫等首要念期间，第二念等未生起？乃因思虑相续注意而生内察，故说：“因此”。所谓“非清洁水域”，指水流流动之处，在水周围均是污浊水质。所谓“敌力”，是指施加于身体的毒箭力量等。所谓“软弱于随缘”，指因所起不善境缘而心不能定住，亦即因心之软弱，不能确立定力。实因不善境，心不能安立，唯以内观力维持心之聚集。没有思虑力者，其次入修定法难生，不复得安稳，故说“唯由思虑力量也”。
Yadi paṭikkūlabhāvato uddhumātādiārammaṇe dutiyādijjhānāni na pavattanti, evaṃ sante paṭhamajjhānenāpi tattha na uppajjitabbaṃ. Na hi tattha pītisomanassānaṃ sambhavo yuttoti codanaṃ sandhāyāha ‘‘paṭikkūlepi ca etasmi’’ntiādi. Tattha ānisaṃsadassāvitānīvaraṇasantāparogavūpasamānaṃ yathākkamaṃ pupphacchaḍḍaka, vamanavirecanaupamā yojetabbā.
若因心理偏倚性质如高慢根本之起，第二等贪欲等便不起，既如是，即使第一禅念起，也不应生起于彼。盖彼地不生起喜乐心之因，故非适合生起。于彼，感官刺激布满烦恼，烦恼消除，禅定安住，亦如绽开之花托、呕吐与泻出之状，须当依正运用。
§122
122. Yathāvuttakāraṇena dasadhā vavatthitampi sabhāvato ekavidhamevāti dassetuṃ ‘‘dasavidhampi ceta’’ntiādiṃ vatvā svāyaṃ sabhāvo yathā aviññāṇakesu, evaṃ saviññāṇakesupi labbhateva. Tasmā tatthāpi yonisomanasikāravato bhāvanā ijjhatevāti dassento ‘‘tadetaṃ iminā lakkhaṇenā’’tiādimāha. Etthāti etasmiṃ jīvamānakasarīre. Alaṅkārenāti paṭijagganapubbakena alaṅkaraṇena. Na paññāyati pacurajanassāti adhippāyo. Atirekatisataaṭṭhikasamussayaṃ dantaṭṭhikehi saddhiṃ, tehi pana vinā ‘‘timattāni aṭṭhisatānī’’ti (visuddhi. 1.190) kāyagatāsatiyaṃ vakkhati. Chiddāvachiddanti khuddānukhuddachiddavantaṃ. Medakathālikā medabharitabhājanaṃ. Niccuggharitapaggharitanti niccakālaṃ upari, heṭṭhā ca vissavantaṃ. Vemattanti nānattaṃ. Nānāvatthehīti nānāvaṇṇehi vatthehi. Hiriyā lajjāya kopanato vināsanato hirikopinaṃ, uccārapassāvamaggaṃ. Yāthāvasarasanti yathābhūtaṃ sabhāvaṃ. Yāthāvato rasīyati ñāyatīti hi raso, sabhāvo. Ratinti abhiratiṃ abhiruciṃ. Attasinehasaṅkhātena rāgena rattā attasineharāgarattā. Vihaññamānenāti icchitālābhena vighātaṃ āpajjantena.
122. 如所说缘故，即使为十大缘起而设，依其本性，自然只有一类，故谓「亦为十种也」等，说明自然状态于无明者如是，于有明者亦当如是得。因其如此，故此亦须由善巧正念而修习，释曰「此即依此特征」。此语中之“此”指生者之肉身。饰词乃先行用来修饰者，并非智慧之意。不生明净感则为统辖。以超过一百八十根牙相结为一体，未带牙者云「约一百八十根牙」，此言身体觉知。断与不断谓小断碎断具，粮食类谓充满粮食之食物。常融洽与不融洽谓常久存在上、下俱存。杂乱谓形态多样。羞愧以羞耻而愤怒，毁灭以愤怒而灭除。以庄严故发言。依真实如实地品味，谓滋味本质。爱意者，以自我优爱及欲念所染成的染爱。怨意谓因意欲所得受阻而产生的厌恶。
Kiṃsukanti pālibhaddakaṃ, palāsoti keci, simbalīti apare. Atilolupoti ativiya lolasabhāvo . Adunti etaṃ. Nanti kesādisarīrakoṭṭhāsaṃ. Mucchitāti mohitā, mucchāpāpikāya vā taṇhāya vasena mucchaṃ pattā. Sabhāvanti paṭikkūlabhāvaṃ.
『棘叶』指巴利文原词，称为帕利坡茶卡；『波罗莎』为某种树名；『辛巴利』为他种。『极其贪欲』指贪心甚重，贪欲凝聚体相表现。『恶口』谓此语，『不善根』也。『毛发等肉体块』指头发等所组成之体块。『愚痴』者，为无明，受恶业或渴爱所染，入覆蔽状态。『本性』即相反性质。
Ukkarūpamoti uccārapassāvaṭṭhānasamo, vaccakūpasamo vā. Cakkhubhūtehīti cakkhuṃ pattehi paṭiladdhapaññācakkhukehi, lokassa vā cakkhubhūtehi. Allacammapaṭicchannoti allacammapariyonaddho.
Ukkarūpa谓发言与羞愧等情感之根基，亦似言语器官。相似于声带或发声之器官。Cakkhubhūta谓由眼部所获识之眼根，或为眼部存在。Allacammapaṭicchanoti谓外衣遮挡遮蔽。
Dabbajātikenāti uttarimanussadhamme paṭiladdhuṃ bhabbarūpena. Yattha yattha sarīre, sarīrassa vā yattha yattha koṭṭhāse. Nimittaṃ gahetvāti asubhākārassa suṭṭhu sallakkhaṇavasena yathā uggahanimittaṃ uppajjati, evaṃ uggaṇhanavasena nimittaṃ gahetvā, uggahanimittaṃ uppādetvāti attho. Kammaṭṭhānaṃ appanaṃ pāpetabbanti yathāladdhe uggahanimitte kammaṃ karontena paṭibhāganimittaṃ uppādetvā upacārajjhāne ṭhitena tameva bhāvanaṃ ussukkāpentena asubhakammaṭṭhānaṃ appanaṃ pāpetabbaṃ. Adhigatappano hi paṭhamajjhāne ṭhito tameva jhānaṃ pādakaṃ katvā vipassanaṃ ārabhitvā saṅkhāre sammasanto nacirasseva sabbāsave khepetīti.
Dabbajāti指上人世界里所获得之显赫形象。于身体各部分所在之处。取相即以不净相善巧显明观察，如发现欲令呕吐之相，应以观察印记取相，形成诱因，即引发呕吐之因。依此诱因持之，从业修行应当如实观察不净业场。若能于所入禅定初得时，放下该禅，生起观慧，净化行相，终能速断一切烦恼覆盖，证得无漏。
Asubhakammaṭṭhānaniddesavaṇṇanā niṭṭhitā. · 不净业处解说的注释已结束。
Iti chaṭṭhaparicchedavaṇṇanā. · 以上为第六章的注释。