8. Anussatikammaṭṭhānaniddesavaṇṇanā · 8. Anussatikammaṭṭhānaniddesavaṇṇanā
8. Anussatikammaṭṭhānaniddesavaṇṇanā第八、随念业处解说注释
Maraṇassatikathāvaṇṇanā死随念论注释
§167
167.Itoti devatānussatiyā. Sā hi chasu anussatīsu sabbapacchā niddiṭṭhattā āsannā, paccakkhā ca. Anantarāyāti tadanantaraṃ uddiṭṭhattā vuttaṃ. Maraṇassa sati maraṇassatīti maraṇaṃ tāva dassetuṃ ‘‘tattha maraṇa’’ntiādi vuttaṃ. Kāmañcettha khandhānaṃ bhedo ‘‘jarāmaraṇaṃ dvīhi khandhehi saṅgahita’’nti (dhātu. 71) vacanato cutikhandhānaṃ vināso maraṇanti vattabbaṃ, visesato pana taṃ jīvitindriyassa vināsabhāvena kammaṭṭhānikānaṃ paccupatiṭṭhatīti ‘‘jīvitindriyassa upacchedo’’ti vuttaṃ. Tenevāha niddese ‘‘kaḷevarassa nikkhepo jīvitindriyassupacchedo’’ti (vibha. 236; dī. ni. 2.390; ma. ni. 1.92, 123). Tattha ekabhavapariyāpannassāti ekena bhavena paricchinnassa. Jīvitindriyassa upacchedoti jīvitindriyappabandhassa vicchedo āyukkhayādivasena antaradhānaṃ. Samucchedamaraṇanti arahato santānassa sabbaso ucchedabhūtaṃ maraṇaṃ. Saṅkhārānaṃ khaṇabhaṅgasaṅkhātanti saṅkhatadhammānaṃ udayavayaparicchinnassa pavattikhaṇassa bhaṅgo nirodhoti saṅkhaṃ gataṃ. Khaṇikamaraṇanti yathāvuttakhaṇavantaṃ tasmiṃyeva khaṇe labbhamānaṃ maraṇaṃ. Yaṃ khandhappabandhaṃ upādāya rukkhādisamaññā, tasmiṃ anupacchinnepi allatādivigamanaṃ nissāya matavohāro sammutimaraṇaṃ. Na taṃ idha adhippetanti taṃ samucchedakhaṇikasammutimaraṇaṃ idha maraṇānussatiyaṃ nādhippetaṃ abāhullato, anupaṭṭhahanato, asaṃvegavatthuto cāti adhippāyo.
167.此为天之忆念。此六种忆念皆以前文所示之内容为依据，而彼此相互连结，详加说明。所谓“无间障”者，即次第相续之义于此已明言。生死相续正如于死念中所说：“彼处即是死”。欲界诸蕴破坏，即“老死由二蕴合成”（地界第七章之意）为文末之解释。断除五蕴之一切蕴即为死，尤指生命根失破坏时，与业缘相续之主体断裂，称为“生命根断”。此亦即“舍弃四大，生命根断”之指示（诸释236卷，长部尼柯耶文中，增支经文中）。于此，所断者乃一命之生命根断离。“生命根断”即生命根执着之断除，随年命终极消失。圣弟子之断灭死，谓其诸行悉尽，根本断绝。此即诸行之瞬息断灭，如秽土显现规律，生灭不住，即为诸行灭。瞬死者，即于该刻时所证之生灭。以如树木等生根所系之蕴为依，即使生命根未断，其气息远离，此视为约定之死，非此皆非也。然此死非犹此境界所执，故谓此忆念死非意所着，非亲近、非欢喜、非憎恶、非慌乱者，名曰意所着死。
Adhippetaṃ satiyā ārammaṇabhāvena. Āyuādīnaṃ khayakāle maraṇaṃ kālamaraṇaṃ. Tesaṃ aparikkhīṇakāle maraṇaṃ akālamaraṇaṃ. ‘‘Kālamaraṇaṃ puññakkhayenā’’ti idaṃ yathādhikāraṃ sampattibhavavasena vuttaṃ, vipattibhavavasena pana ‘‘pāpakkhayenā’’ti vattabbaṃ.
所谓意所着者，由对念对象之注意。由寿命等断灭依期而死，即时死。非随其依期而死，即非时死。所谓“时死为善业断灭”，此句依其适用境况而说。若于逆境即为“恶业断灭”。
Āyusantānajanakapaccayasampattiyāti āyuppabandhassa pavattāpanakānaṃ āhārādipaccayānaṃ sampattiyaṃ. Vipakkavipākattāti attano phalānurūpaṃ dātabbavipākassa dinnattā. Gatikālāhārādisampattiyāabhāvenāti devānaṃ viya gatisampattiyā, paṭhamakappiyānaṃ viya kālasampattiyā, uttarakurukādīnaṃ viya āhārasampattiyā ca abhāvena. Ādi-saddena utusukkasoṇitādiṃ pariggayhati. Ajjatanakālapurisānaṃ viyāti viya-saddo aṭṭhāne paṭṭhapito, ajjatanakālapurisānaṃ vassasatamattaparimāṇassa viya āyuno khayavasenāti yojanā. Evaṃ hi anāgatepi paramāyuno saṅgaho kato hoti, atīte pana gatisampattiyā viya kālāhārādisampattiyā bhāvena anekavassasahassa parimāṇopi āyu ahosi. Ayañca vibhāgo vattamānassa antarakappassa vasena vuttoti daṭṭhabbaṃ. Kalāburājādīnanti ādi-saddena nandayakkhanandamāṇavakādīnaṃ saṅgaho daṭṭhabbo. Taṃ sabbampīti yaṃ ‘‘kālamaraṇaṃ akālamaraṇaṃ, tatthāpi puññakkhayamaraṇaṃ āyukkhayamaraṇaṃ ubhayakkhayamaraṇaṃ upakkamamaraṇa’’nti vuttappabhedaṃ maraṇaṃ, taṃ sabbampi.
寿命支系生起之依缘，即寿命支系发生之饮食等因缘。所谓报应，即依自业果报之付与。生灭因缘饮食等缺乏者，犹如天众之渐入他趣，初生之劫数器时代饮食缺乏者等。以始记之名，涵摄春、雨、血等。现时代之诸人，如同此名，其寿命大量均以年计。如此未来亦得极长寿，过去则如天之行住饮食等因缘，寿命虽长达千万年。此区分以现存中断间断之期为依归，可见于诸王、长老等名。此皆谓“时死与非时死，而无论善业断灭死、寿命断灭死及两者共断灭死、激进断灭死”诸死法及其说者，皆归于此。
§168
168.Yonisoti upāyena. Manasikāroti maraṇārammaṇo manasikāro. Yena pana upāyena manasikāro pavattetabbo, taṃ byatirekamukhena dassetuṃ ‘‘ayoniso pavattayato’’tiādi vuttaṃ. Tattha ayoniso pavattayatoti anupāyena satiṃ, saṃvegaṃ, ñāṇañca anupaṭṭhapetvā maraṇaṃ anussarato. Tadetaṃ sabbampīti sokapāmojjānaṃ uppajjanaṃ, saṃvegassa anuppajjanaṃ, santāsassa uppajjanañca yathākkamaṃ satisaṃvegañāṇaviharato hoti. Yo hi ‘‘maraṇaṃ nāmetaṃ jātassa ekantika’’nti paṇḍitānaṃ vacanaṃ sarati, tattha saṃvegajāto hoti sampajāno ca, tassa iṭṭhajanamaraṇādinimittaṃ sokādayo anokāsāva. Tasmāti yasmā ayoniso manasikāraṃ pavattayato ete dosā, tasmā. Tattha tatthāti araññasusānādīsu. Hatamatasatteti corādīhi hate, sarasena mate ca satte. Diṭṭhapubbā sampatti yesaṃ te diṭṭhapubbasampattī, tesaṃ diṭṭhapubbasampattīnaṃ. Yojetvāti upaṭṭhapetvā. Ekaccassāti tikkhindriyassa ñāṇuttarassa.
168.所谓缘者，谓因缘、策机也。所谓注意，即念于死念场所之心意。由何等缘起念者，反映于不当行故，如是言曰“由不善行而起”等。此中所谓不当行，谓无策机而不调护于念、慌乱及智等，反复忆念死故。由此生烦恼忧伤、不慌不乱及欢喜等起，依适当之念、忧虑、智行住耳。如有人言：“死非一生独有”，此语不合智者之辞，然生忧起而觉知，则由其所欲而起死之忧伤，倾覆其心。由此不当念生，因之生此诸毒故。此处“彼处”指于林野等。所谓死者，由杀人等行为致死者。谓对前离世者之辨别清楚。所谓注入，即三根之中最高知所二。
§169
169.Vadhakapaccupaṭṭhānatoti ghātakassa viya pati pati upaṭṭhānato āsannabhāvato. Sampattivipattitoti ārogyādisampattīnaṃ viya jīvitasampattiyā vipajjanato. Upasaṃharaṇatoti paresaṃ maraṇaṃ dassetvā attano maraṇassa upanayanato. Kāyabahusādhāraṇatoti sarīrassa bahūnaṃ sādhāraṇabhāvato. Āyudubbalatoti jīvitassa dubbalabhāvato. Animittatoti maraṇassa vavatthitanimittābhāvato . Addhānaparicchedatoti kālassa paricchannabhāvato. Khaṇaparittatoti jīvitakkhaṇassa ittarabhāvato.
169.所谓迎接死者，指如杀人者等，频频守护及于附近临近故。所谓生死起伏，指由于健康等生理条件，生活之增减。所谓引导死者，谓见他人死状，随自死而引导之。谓身体多属共性，即身含有多数共性之质料。所谓寿命衰败，谓生命衰弱。所谓无缘故者，谓无明死之缘起因缺失。所谓时间隐没，谓时间之间隔遮蔽。所谓暂时避开，谓于生命时刻有差异。
Vadhakapaccupaṭṭhānatoti ettha viya-saddo luttaniddiṭṭhoti dassento ‘‘vadhakassa viya paccupaṭṭhānato’’ti vatvā tamevatthaṃ vivaranto ‘‘yathā hī’’tiādimāha. Tattha cārayamānoti āgurento paharaṇākāraṃ karonto. Paccupaṭṭhitova upagantvā ṭhito samīpe eva. Jarāmaraṇaṃ gahetvāva nibbattanti ‘‘yathā hi ahicchattakamakuḷaṃ uggacchantaṃ paṃsuvirahitaṃ na hoti, evaṃ sattā nibbattantā jarāmaraṇavirahitā na hontī’’ti ettakena upamā. Ahicchattakamakuḷaṃ kadāci katthaci paṃsuvirahitampi bhaveyya, sattā pana kathañcipi jarāmaraṇavirahitā na hontīti khaṇikamaraṇaṃ tāva upamābhāvena dassetvā idhādhippetaṃ maraṇaṃ dassetuṃ ‘‘tathā hī’’tiādi vuttaṃ. Atha vā yadime sattā jarāmaraṇaṃ gahetvāva nibbattanti, nibbattisamanantarameva maritabbanti codanaṃ sandhāyāha ‘‘tathā hī’’tiādi. Avassaṃ maraṇatoti avassaṃ maritabbato, ekantena maraṇasabbhāvato vā. Pabbateyyāti pabbatato āgatā. Hārahārinīti pavāhe patitassa tiṇapaṇṇādikassa ativiya haraṇasīlā. Sandatevāti savati eva. Vattatevāti pavāhavasena vattati eva na tiṭṭhati.
所谓迎接死者之言，具当前示，谓如杀人者守护邻近，语曰“如杀者守护”，即说明此意。所谓行者，指从事威胁、攻击动作者。彼守护者站立于近前。此譬喻老死，谓“如杂草之无泥，离散之尘，非住，实体亦复如是”，以此比喻无老死之有情非存此故。杂草无泥，有时亦能无泥矣，然众生不可能无老死。此即瞬息死之比喻，示现此意，次末言“如是也”。有所谓，彼众生虽生起老死，而随即死灭，彼即引诱要言“如是也”。所谓无尽死，是由无尽死者生，出于所有死之本体。所谓来于山者，谓自山来。所谓四季风者，谓风吹青草、叶等至彼。所谓风迎，谓风吹至。所谓流转，谓随风而行，非止于一处。
Yamekarattinti yassaṃ ekarattiyaṃ, bhummatthe upayogavacanaṃ daṭṭhabbaṃ, accantasaṃyoge vā. Paṭhamanti sabbapaṭhamaṃ paṭisandhikkhaṇe. Gabbheti mātukucchiyaṃ. Māṇavoti satto. Yebhuyyena sattā rattiyaṃ paṭisandhiṃ gaṇhantīti rattiggahaṇaṃ. Abbhuṭṭhitovāti uṭṭhitaabbho viya, abhimukhabhāvena vā uṭṭhitova maraṇassāti adhippāyo. So yātīti so māṇavo yāti, paṭhamakkhaṇato paṭṭhāya gacchateva. Sa gacchaṃ na nivattatīti so evaṃ gacchanto khaṇamattampi na nivattati, aññadatthu maraṇaṃyeva upagacchati.
所谓一时者，即某一独立的时段，需观察语义是否适合于空间的使用，或是否接连不断。起初指一切的起头时刻，即接续时。一说“胎”指母腹中的胎儿。“众生”谓众多有情之生。因众生依时段接续生灭，故称时的接续为“持时”。“起”的意思是如同升起的云或面对升起的事物，即对死亡的主宰。此“其去”谓其众生前行，如同动身，初时起步即前进。众生前行而不返回，或者在行走间也不回头，然而却必然走向死亡。
Kunnadīnanti pabbatato patitānaṃ khuddakanadīnaṃ. Pāto āporasānugatabandhanānanti purimadivase divā sūriyasantāpena anto anupavisitvā puna rattiyaṃ bandhanamūlaṃ upagatena āporasena tintasithilabandhanatāya pāto āporasānugatabandhanānaṃ.
所谓山间细流，是从山上流下的小河。所谓跌落溪谷，是由日间太阳曝晒未能进入的山谷深处，夜晚伴随潮湿气息缓缓流入的小溪。这是山谷中的细流溪水。
Accayantīti atikkamanti. Uparujjhatīti nirujjhati. Udakameva odakaṃ, udakoghaṃ vā . Yasmā accayanti ahorattā, tasmā jīvitaṃ uparujjhati. Yasmā jīvitaṃ uparujjhati, tasmā āyu khīyati maccānaṃ. Papatatoti papatanato bhayaṃ sāmikānaṃ rukkhe ṭhatvā kamme viniyuñjitukāmānaṃ, heṭṭhā paviṭṭhānaṃ vā. Uggamanaṃ pati uggamananimittaṃ. Mā maṃ amma nivāraya pabbajjāyāti adhippāyo.
所谓终止者，谓越过终结；所谓停止者，谓停止不动。水就是水，或是水怪。昼夜都终结，因此生命也停止。生命既已停止，寿命即为耗尽，必然死亡。所谓跌落，因恐惧而从树上坠落，或想结束牵扯，或进入山谷。所谓返回，谓意图返回。意思是“愿勿阻止我离开出家。”
Koci mittamukhasatturandhagavesī saha vattamānopi na haneyya, ayaṃ pana ekaṃsena hanatiyevāti dassetuṃ ‘‘sahajātiyā āgatato’’ti vatvā ‘‘jīvitaharaṇato cā’’ti vuttaṃ.
即使敌人与朋友一同处于同处境，今日虽共存，却不能伤害对方。然而此人却独自伤害他人，因此说这是“同族相害”，并称“夺取生命”。
§170
170.Nanti sampattiṃ. Sukhīti dibbasadisehi bhogehi, ādhipateyyena ca sukhasamaṅgī. Dehabandhenāti sarīrena. Asokoti asokamahārājā. Sokamāgatoti socitabbataṃ gato.
“终灭”意为停息。“快乐”指天上享用的福报，及主人般的幸福。“身躯束缚”指身体。“阿索”（Asoka）为大帝王名。“伤悲之至”指达至必须哀悼之状态。
Ārogyaṃ yobbanānaṃ. Byādhijarāpariyosānatā jīvitassa maraṇapariyosānatāya udāharaṇavasena ānītā, paccayabhāgavasena vā. Lokoyeva lokasannivāso yathā sattāvāsāti, sannivasitabbatāya vā sattanikāyo lokasannivāso. Anugatoti anubandho paccatthikena viya. Anusaṭoti anupaviṭṭho upavisena viya. Abhibhūtoti ajjhotthaṭo maddahatthīhi viya. Abbhāhatoti pahaṭo bhūtehi viya.
健康是年轻之人所具备。疾病、年老、生命终结的迫近，作为例证或因缘所致。世间人犹如众生居于世间，因而世间亦为众生的居所。所谓“随从”，如同有依附的伴侣；“随侍”，如亲近坐卧相伴；“屈服”，如被象鼻缠绕；“驱逐”，如驱赶鬼怪。
Selāti silāmayā, na paṃsuādimayā. Vipulāti mahantā anekayojanāyāmavitthārā. Nabhaṃ āhaccāti vipulattā eva ākāsaṃ abhivihacca sabbadisāsu pharitvā. Anupariyeyyunti anuvicareyyuṃ. Nippothentāti attanā āghātitaṃ cuṇṇavicuṇṇaṃ karontā. Adhivattantīti adhibhavanti. Kulena vā rūpena vā sīlena vā sutena vā saddhādīhi vā seṭṭhoti sambhāvanāya khattiyādīsu na kañci parivajjeti. Tehi eva nihīnoti avamaññamānāya suddādīsu na kañci parivajjeti. Aññadatthu sabbameva abhimaddati nimmathati. Daṇḍādiupāyā ca tattha avisayā evāti dassetuṃ ‘‘na tattha hatthīnaṃ bhūmī’’tiādi vuttaṃ. Tattha mantayuddhenāti āthabbaṇavedavihitena mantasaṅgāmappayogena. Dhanenāti dhanadānena. Vā-saddo avuttavikappanattho. Tena sāmaṃ, bhedañca saṅgaṇhāti.
此处所说之「岩石之处」非由细土砂等所成也；其广大甚深，展开达数里之宽。谓之冲破天空者，因其广大，扩展冲破虚空，遍布诸方。谓之环绕者，即环行不息，周巡不止。谓之磨碎者，乃自身击打使其崩解粉碎。谓之支配者，谓其统治掌握。于世系、形象、戒律与信仰等方面，皆无一族群能与之抗衡为尊；此等族群所败，因自轻贱、不敬而归于纯洁处所，亦无人能侵犯。唯有彼处一切俱皆寂静消隐。因有各种刑罚手段非专属于此处，此即所谓「非大象之地」等语。处中者，即指以适宜攻打与抵御的策略进行战斗者。财物者，指以施予财物为手段者。言语之声，非善思所起。因而达至共欢且团结、不生分裂之境界。
§171
171.Parehi saddhiṃ attano upasaṃharaṇatoti parehi matehi saddhiṃ ‘‘tepi nāma matā, kimaṅgaṃ pana mādisā’’ti attano maraṇassa upanayanato. Yasamahattatoti parivāramahattato, vibhavamahattato ca. Puññamahattatoti mahāpuññabhāvato. Thāmamahattatoti vīriyabalamahattato. Yudhiṭṭhilo dhammaputto. Cānuro yo baladevena nibbuddhaṃ katvā mārito.
171.借他人之心，意味着以他人所持之见解为同道，自己依此归向，譬如对自己死亡的引领。所谓威仪广大，指领地广阔而强盛；又谓富饶广大，指财富丰厚；谓福德广大，指具有广大功德；谓勇猛广大，指有强大精进力量。昔日名为戍提罗之法子，实为能以其力断恶除烦逐欲，终成涅槃而死去者。
Saha iddhīhīti vejayantakampananandopanandadamanādīsu diṭṭhānubhāvāhi attano iddhīhi saddhiṃ maccumukhaṃ paviṭṭho.
所谓力量同行，乃指善于制服震动、欢乐、苦恼、抑制等诸法，凭借自已之神足及事业，坚守同境，进入死亡之区。
Kalaṃ nagghanti soḷasinti soḷasannaṃ pūraṇabhāgaṃ na agghanti. Idaṃ vuttaṃ hoti – āyasmato therassa sāriputtassa paññaṃ soḷasabhāge katvā tato ekaṃ bhāgaṃ soḷasadhā gahetvā laddhaṃ ekabhāgasaṅkhātaṃ kalaṃ sammāsambuddhaṃ ṭhapetvā aññesaṃ sattānaṃ paññā na agghantīti.
以十六分之一对应者，非十六分之满。此意释于长老萨利普塔所传智慧，分为十六份，取其中之一，再分为十六份，其获乃一分，称为十六分之一。从此智力涌现于正受佛陀护持之众中，他众尚无此智慧。
Sabbassāpi saṃkilesapakkhassa samugghāto ñāyena āraddhavīriyassa hotīti āha ‘‘ñāṇavīriyabalenā’’ti. Sammādiṭṭhisammāvāyāmesu hi siddhesu aṭṭhaṅgiko ariyamaggo siddhova hotīti. Ekākībhāvena khaggavisāṇakappā. Paratoghosena vinā sayameva bhūtā paṭividdhākuppāti sayambhuno.
一切污秽之造成，乃由智与精进之力量发起。所谓凭智精进力量，以正见正思惟等得成的八正道，果已成就正觉之路。凭一己之力如利剑锋利锐利，除外之猛火尚不若其锋利，乃出自自证。
Hatthagatasuvaṇṇavalayānaṃ aññamaññaṃ saṅghaṭṭanaṃ vaṃsakaḷīrassa katthaci asattatāti evamādikaṃ taṃ taṃ nimittaṃ kāraṇaṃ āgamma. Vīmaṃsantāti pavattinivattiyo upaparikkhantā. Mahantānaṃ sīlakkhandhādīnaṃ esanaṭṭhena mahesayo. Ekacariyanivāsenāti ekacariyanivāsamattena, na sīlādinā. Khaggamigasiṅgasamā upamā yesaṃ, khaggamigasiṅgaṃ vā samūpamā yesaṃ te khaggasiṅgasamūpamā.
象征着象牙金环的彼此联系、族谱、时代与各自不同的缘由皆由此产生。考察者，即检查与追随过程者。因众多的大长老们秉持戒法之乐而聚集。所谓独行居住，指单独生活而非仅以持戒。所比者如锋利的剑、猛兽或狮子，是其比喻，或表其集合称为锋锐似狮群者。
Tambanakhatuṅganakhatādiasītianubyañjanapaṭimaṇḍitehi suppatiṭṭhitapādatādīhi dvattiṃsāya mahāpurisalakkhaṇehi vicitro acchariyabbhuto rūpakāyo etassāti asīti…pe… rūpakāyo. Saha vāsanāya sabbesaṃ kilesānaṃ pahīnattā sabbākāraparisuddhasīlakkhandhādiguṇaratanehi samiddho dhammakāyo etassāti sabbākāra…pe… dhammakāyo. Ṭhānasoti taṅkhaṇeyeva.
所谓由依附于脚趾甲、指甲等细小而显著之处，及具二十三种大人标志的细致、奇异、非凡的形体，这就是所谓的“形体”。与此同在的，由一切烦恼已断，且全身清净无染的戒体蕴及诸种功德宝石充满，这就是所谓的“法体”。所谓“处”，仅指此处罢了。
Evaṃmahānubhāvassāti evaṃ yathāvuttarūpakāyasampattiyā, dhammakāyasampattiyā ca viññāyamānavipulāparimeyyabuddhānubhāvassa, vasaṃ nāgataṃ anupagamanavasenāti adhippāyo.
「Evaṃmahānubhāvassāti」意即具足大圣德如是，依据上述形体之圆满与法体之圆满，且加上由博大无边正觉体验所得的深刻感悟，因此称为广大且非凡的圣者身份，即证悟者的威仪庄严。
Maraṇaṃ sāmaññaṃ etassāti maraṇasāmañño, tassa bhāvo maraṇasāmaññatā, tāya.
「Maraṇaṃ sāmaññaṃ etassāti」谓死亡之平常，这是指死亡的普通性；其状态即为死亡的普遍性质，其因缘即为死亡之由。
§172
172.Kimikulānanti kimisamūhānaṃ, kimijātīnaṃ vā. Jīyantīti jaraṃ pāpuṇanti.
172.「Kimikulānanti」此处谓某类群集或某类种族。生者即指会经历衰老之过程，如同必然遭遇老去之事实。
Nikkhanteti vītivatte. Paṭihitāyāti paccānugatāya. So mamassa antarāyoti sā yathāvuttā na kevalaṃ kālakiriyāva, atha kho mama atidullabhaṃ khaṇaṃ labhitvā ṭhitassa satthusāsanamanasikārassa antarāyo assa bhaveyya. Byāpajjeyyāti vipattiṃ gaccheyya. Satthakena viya aṅgapaccaṅgānaṃ kantanakā maraṇakāle sandhibandhanacchedanakavātā satthakavātā.
「Nikkhanteti」指经常流传、传布之意。「Paṭihitāyāti」指随顺而来的。此谓此问题藉由随顺之因缘而传入我间，此非单是时间消逝现象，而是我一旦获得极端珍贵时刻，于正法安住时便会产生干扰。称为妨碍，即谓有失误生起。如同佛陀自己所说：四肢虽痛苦，然临终时有风势剥离、断绝结缔，佛体风，于佛气也。
§173
173.Abalanti balahīnaṃ. Dubbalanti tasseva vevacanaṃ. Abhāvattho hi ayaṃ du-saddo ‘‘dussīlo (a. ni. 5.213; a. ni. 10.75) duppañño’’tiādīsu (ma. ni. 1.449) viya. Tadetaṃ āyu. Assāsapassāsānaṃ samavuttitā aparāparaṃ pavesanikkhamova. Bahi nikkhantanāsikavāte anto apavisante, paviṭṭhe vā anikkhamanteti ekasseva pavesanikkhamo viya vuttaṃ, taṃ nāsikavātabhāvasāmaññenāti daṭṭhabbaṃ. Adhimattatāya accāsannaadhiṭṭhānādinā. Tadabhāvo hi iriyāpathānaṃ samavuttitā. Atisītena abhibhūtassa kāyassa vipajjanaṃ mahiṃsaraṭṭhādīsu himapātakālena dīpetabbaṃ. Tattha hi sattā sītena bhinnasarīrā jīvitakkhayaṃ pāpuṇanti. Atiuṇhena abhibhūtassa vipajjanaṃ marukantāre uṇhābhitattāya pacchiṃ, tattha ṭhapitaṃ upari sāṭakaṃ, puttañca akkamitvā matāya itthiyā dīpetabbaṃ. Mahābhūtānaṃ samavuttitā pakopābhāvo . Pathavīdhātuādīnaṃ pakopena sarīrassa vikārāpatti parato dhātukammaṭṭhānakathāyaṃ āgamissati. Yuttakāleti bhuñjituṃ yuttakāle khuddābhibhūtakāle.
173.「Abalanti」意为无力，「Dubbalanti」同样指无力之词。此词含义在谴责恶行不善，称为猥劣、不善智等。此谓呼吸之间相互进出的现象，似鼻气流如进出鼻孔，内外无间断。此乃鼻气通畅之常态。此呼吸现象，若过度寒凉，便易导致身心虚耗，如大地寒冷时受冻受苦。其时众生因寒冷而身心衰败，生死断灭。若过度炎热，易致伤害，如荒漠酷热，则在体表形成茶色皮损，幼子在母亲膝下亦易受热痛苦。大元素相互调和则无烦扰。地界等元素之扰动将导致身体之病变，从而引起对元素禅修法门之修习的依缘及发起时机。有时因合时而食用，合时而服用，否则致弱受伤。
§174
174.Avavatthānatoti kālādivasena vavatthānābhāvato. Vavatthānanti cettha paricchedo adhippeto, na asaṅkarato vavatthānaṃ, nicchayo cāti āha ‘‘paricchedābhāvato’’ti. Na nāyareti na ñāyanti.
「时段」或「时期」之意，是指时间等顺序的存在与否。这里「时段」特指「章节」，并非混合含糊的「时段」，而是明确划分的段落。所谓「章节不存在」者，意即『因章节不存在』。故称「不存在章节」。并非否认或不知其理。
Itoparanti ettha paranti paraṃ aññaṃ kālanti attho. Tena orakālassāpi saṅgaho siddho hoti. Paramāyuto orakālaṃ eva cettha ‘‘para’’nti adhippetaṃ. Tato paraṃ sattānaṃ jīvanassa abhāvato ‘‘vavatthānābhāvato’’ti vattuṃ na sakkāti. Abbudapesītiādīsu ‘‘abbudakāle pesikāle’’tiādinā kāla-saddo paccekaṃ yojetabbo. Kāloti idha pubbaṇhādivelā adhippetā. Tenāha ‘‘pubbaṇhepi hī’’tiādi. Idheva dehena patitabbanti sambandho. Anekappakāratoti nagare jātānaṃ gāme, gāme jātānaṃ nagare, vane jātānaṃ janapade, janapade jātānaṃ vanetiādinā anekappakārato. Ito cutenāti ito gatito cutena. Idha imissaṃ gatiyaṃ. Yantayuttagoṇo viyāti yathā yante yuttagoṇo yantaṃ nātivattati, evaṃ loko gatipañcakanti ettakena upamā.
「之后」在此处指一种时间的后续，意为后来、过后、以后。因此，关于不同时间的聚合即成就。以往时间的界限也是在这里意谓“之后”的指定。因无法断言众生生命之后的存在，故无法称谓为「时间的存在」。如《阿布陀报死经》等中，诸时间名称须独立使用。此处「时间」指清晨等时分。因此说「清晨也不...」等。此处身命当止于此。有多种情况，如城中生于村中，村中生于城中，林中生于部族，部族反之，诸生处多样。此处的「以前、以后」谓方向与流动。譬如引航的船只遵循航路，不会背离，因此以此比喻世间的诸种命运流转。
§175
175.Appaṃ vā bhiyyoti vassasatato upari ‘‘dasa vā vassāni, vīsati vā’’tiādinā dutiyaṃ vassasataṃ apāpuṇanto appakaṃ vā jīvatīti attho. Gamanīyoti gandhabbo upapajjanavasena. Samparāyoti paraloko.
「短暂」或「更短」者，指寿命不满百载，「十年」或「二十年」等未及百年便终止，意为生命短少。迁居者指天神GHANDABBA以降生为主。再生者指彼方世界。
Hīḷeyyāti paribhaveyya na sambhāveyya. Nanti āyuṃ. Suporisoti sādhupuriso paññavā. Careyyāti sucaritaṃ careyya. Tenāha ‘‘ādittasīsovā’’ti.
「当废弃」意指应被剔除、不应培养。寿命短暂。「贤人」即贤哲之人，具足智慧。应修持善行。故云『如高扬焰火』。
Sattahi upamāhīti –
有七种比喻——
‘‘Seyyathāpi, brāhmaṇa, tiṇagge ussāvabindu sūriye uggacchante khippaṃyeva paṭivigacchati, na ciraṭṭhitikaṃ hoti. Udake udakapubbuḷaṃ. Udake daṇḍarāji. Nadī pabbateyyā dūraṅgamā sīghasotā hārahārinī. Balavā puriso jivhagge kheḷapiṇḍaṃ saṃyūhitvā akasireneva vameyya. Divasaṃ santatte ayokaṭāhe maṃsapesi pakkhittā khippaṃyeva paṭivigacchati, na ciraṭṭhitikā hoti. Gāvī vajjhā āghātanaṃ nīyamānā yaṃ yadeva pādaṃ uddharati, santikeva hoti vadhassa, santikeva maraṇassa, evamevaṃ kho, brāhmaṇa, govajjhūpamaṃ jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇa’’nti (a. ni. 7.74) –
譬如，婆罗门！禾梁上的露珠，太阳升起时骤然消散，非久留之物。水中冒泡。如水中垂柳枝。远山上的河流湍急而快速。勇猛之人若持食团于膊上，旋即纷纷丢弃。鸟儿每日昼夜不止地搜寻飞翔，迅速而不滞。牛羊受驱赶时，振起蹄子即处近杀戮之地，近死亡之处。如此，婆罗门！牛牧者之生命短暂轻薄，苦难多，忧患甚多，理当知悉，应作善行，应修梵行，毫无出生不死之理。［《增支部》7.74经文］
Evamāgatāhi imāhi sattahi upamāhi alaṅkataṃ.
这些比喻如实来到此处而被装饰妥当。
Rattindivanti ekaṃ rattindivaṃ. Bhagavato sāsananti ariyamaggapaṭivedhāvahaṃ satthu ovādaṃ. Bahuṃ vata me kataṃ assāti bahuṃ vata mayā attahitaṃ pabbajitakiccaṃ kataṃ bhaveyya. Tadantaranti taṃ khaṇaṃ tattakaṃ velaṃ. Ekaṃ piṇḍapātanti ekaṃ divasaṃ yāpanappahonakaṃ piṇḍapātaṃ. Dandhanti mandaṃ cirāya. Avissāsiyo avissāsanīyo.
昼夜如一昼夜。所谓世尊的教法，是圣道之通达者对弟子的教诲。我确实做了很多事，且都是自身利益，适合出家行者完成的工作。那时便即过去了那个时刻。有一人行乞，一天的正当供养。步履迟缓，时间长久。充满不信任且不受信任。
§176
176. Citte dharanteyeva sattānaṃ jīvitavohāro, cittassa ca atiittaro khaṇo lahuparivattibhāvato. Yathāha bhagavā ‘‘nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ lahuparivattaṃ, yathayidaṃ citta’’nti (a. ni. 1.48; kathā. 335). Tasmā sattānaṃ jīvitaṃ ekacittakkhaṇikattā lahusaṃ ittaranti dassento ‘‘paramatthato’’tiādimāha. Tattha ‘‘paramatthato’’ti iminā yāyaṃ ‘‘yo ciraṃ jīvati, so vassasata’’ntiādinā sattānaṃ (dī. ni. 2.7; saṃ. ni. 1.145; a. ni. 7.74) jīvitappavatti vuttā, sā pabandhavisayattā vohāravasenāti taṃ paṭikkhipati. ‘‘Atiparitto’’ti iminā –
心体持有诸众生生命的流转。心是极为微细流动的瞬间。如经中世尊说：“比库们，我未曾观察他一法，像此等微细流动的心那样”。（《阿毗达摩·尼毗耶》1.48；《讲义》335）由此以心的瞬间流动来表示众生生命的轻微流动，称为“究竟”，表示“究竟真理”。此处以“究竟”来指示由‘长寿众生’（见《长老尼毗耶》2.7；《相应部增长》1.145；《阿毗达摩·尼毗耶》7.74）所说的生命持续状况，此即因缘关系层次中的活动状态。以“过度包围”来反驳此说——
‘‘Seyyathāpi, bhikkhave, cattāro daḷhadhammā dhanuggahā susikkhitā katahatthā katūpāsanā catuddisā ṭhitā assu, atha puriso āgaccheyya ‘ahaṃ imesaṃ…pe… katūpāsanānaṃ catuddisā kaṇḍe khitte appatiṭṭhite pathaviyaṃ gahetvā āharissāmī’ti. Yathā ca, bhikkhave, tassa purisassa javo, yathā ca candimasūriyānaṃ javo, tato sīghataro. Yathā ca, bhikkhave, tassa purisassa javo, yathā ca candimasūriyānaṃ javo, yathā ca yā devatā candimasūriyānaṃ purato dhāvanti, tāsaṃ devatānaṃ javo, tato sīghataraṃ āyusaṅkhārā khīyantī’’ti (saṃ. ni. 2.228) –
“譬如，比库们，有四种坚固的物体，结构良好，制造精美，固定于四个方向；倘若有人来，言‘我要从这四个方向的结构中，切断砍下大地将其带来’。就如，诸比库，这人寿命比日月寿命长；又如，日月寿命比彼人短；又如，诸天在日月前奔跑，其生命比诸天寿命短；因此寿命因缘不断减少。”（《相应部增长》2.228）——
Evaṃ vuttaṃ parittampi paṭikkhipati. Tatra hi gamanassādānaṃ devaputtānaṃ heṭṭhupariyena paṭimukhaṃ dhāvantānaṃ sirasi, pāde ca baddhakhuradhārāsannipātatopi parittako rūpajīvitindriyassa so khaṇo vutto, cittassa pana ativiya parittataro, yassa upamāpi natthi. Tenevāha ‘‘yāvañcidaṃ, bhikkhave, upamāpi na sukarā, yāva lahuparivattaṃ citta’’nti (a. ni. 1.48). Jīvitakkhaṇoti jīvanakkhaṇo. Ekacittappavattimattoyeva ekassa cittassa pavattimatteneva sattānaṃ paramatthato jīvanakkhaṇassa paricchinnattā. Idāni tamatthaṃ upamāya pakāsento ‘‘yathā nāmā’’tiādimāha. Tattha pavattamānanti pavattantaṃ. Ekacittakkhaṇikanti ekacittakkhaṇamattavantaṃ. Tasmiṃ citte niruddhamatteti yena vattamānacittakkhaṇena ‘‘jīvatī’’ti vuccati, tasmiṃ citte nirodhaṃ bhaṅgaṃ pattamatte taṃsamaṅgī satto niruddho matoti vuccati. Vuttamevatthaṃ pāḷiyā vibhāvetuṃ ‘‘yathāhā’’tiādi vuttaṃ. Tena tīsupi kālesu sattānaṃ paramatthato jīvanaṃ nāma cittakkhaṇavasenevāti dasseti.
对此说“过度包围”亦予以驳斥。其由来是，诸天子因担心行走时遇险，面向回奔，若头部或足部被锐利物刺伤而受阻碍，对于色法感官生命的瞬间而言，这样的阻碍时间尚可被计算，但心的阻碍却过度短暂无与伦比，毫无比拟。因此他说：“诸比库，直到某些比喻都不易比拟，心的轻微流动更是。”（《阿毗达摩·尼毗耶》1.48）所谓生命瞬间即生命的刻度。只有一个心的运动即是一个心的运动量，因而从究竟真理层面判定众生生命的短暂切断。这里以明朗的比喻说明“名前”即“如此”等语，谓正在运动者。所谓一个心的瞬间，即具有一个心刻度的。心中被阻断即由当前运动的心刻度称为“在生”，此中得自在，心之阻断、断裂发生，称为既已障断的生命断裂。这样的道理以巴利语“譬如”起，昭示生命在三种时间内的究竟——生命正是心刻度般短暂的流转。
Jīvitanti jīvitindriyaṃ. Sukhadukkhāti sukhadukkhavedanā. Upekkhāpi hi sukhadukkhāsu eva antogadhā iṭṭhāniṭṭhabhāvato. Attabhāvoti jīvitavedanāviññāṇāni ṭhapetvā avasiṭṭhadhammā vuttā. Kevalāti attanā, niccabhāvena vā avomissā. Ekacittasamāyuttāti ekekena cittena sahitā. Lahuso vattati khaṇoti vuttanayena ekacittakkhaṇikatāya lahuko atiittaro jīvitādīnaṃ khaṇo vattati.
生命者，生命感官。苦乐者，是苦乐感受。平等者，亦即苦乐中内在的喜乐与厌恶状态。自身之有，乃由生命感受与识所安立，断灭是其常住状态。有时以自身，或以永恒性来诠释。随一一心相连，因心极细而称为瞬间的流转，称其为生命瞬间。
Ye niruddhā marantassāti cavantassa sattassa cutito uddhaṃ ‘‘niruddhā’’ti vattabbā ye khandhā. Tiṭṭhamānassa vā idhāti ye vā idha pavattiyaṃ tiṭṭhantassa dharantassa bhaṅgappattiyā niruddhā khandhā. Sabbepi sadisā te sabbepi ekasadisā. Kathaṃ? Gatā appaṭisandhikā puna āgantvā paṭisandhānābhāvena vigatā. Yathā hi cutikhandhā na nivattanti, evaṃ tato pubbepi khandhā, tasmā ekacittakkhaṇikaṃ sattānaṃ jīvitanti adhippāyo.
所谓已断尽而死者，是指已断尽的诸有蕴。或者说，存在者或称当下出现的存在者，处于持续状态者，其所持有而后陷入破坏而断尽者，谓之已断尽的蕴。其断尽皆为同类，皆属于一类。缘何如是？因已去者不再复返，既无复返即无再续故断尽。正如死去的诸蕴不能复还，先前的诸蕴亦然，因而众生于一念刹那间得以存活和延续。
Anibbattena na jātoti anuppannena cittena jāto na hoti ajāto nāma hoti. Paccuppannena vattamānena cittena jīvati jīvamāno nāma hoti. Cittabhaṅgā mato lokoti cuticittassa viya sabbassapi tassa tassa cittassa bhaṅgappattiyā ayaṃ loko paramatthato mato nāma hoti niruddhassa appaṭisandhikattā. Evaṃ santepi paññatti paramatthiyā yā taṃ taṃ dharantaṃ cittaṃ upādāya ‘‘tisso jīvati, phusso jīvatī’’ti vacanappavattiyā visayabhūtā santānapaññatti, sā ettha paramatthiyā paramatthabhūtā. Tathā hi vadanti ‘‘nāmagottaṃ na jīratī’’ti (saṃ. ni. 1.76).
所谓因未发生者无生，是指未现为心者不生；未生即名无生。以现起之心而生存者，便称为有生。就断灭而言，如同诸心皆因断尽，世界亦因断心而灭绝；此境界从究竟实相而论，名为无复续。尽管如此，于世俗分别而言，是因心所生起，故人们以“此者三生，彼者生存”之说而起俗语分别，此等分别虽是世俗相，却具实相性质。正如经语言：“无名族不生”，言下之义理是如此。
§177
177.Aññataraññatarena ākārena. Cittanti kammaṭṭhānārammaṇaṃ cittaṃ. Āsevanaṃ labhatīti bhāvanāsevanaṃ labhati, bahiddhā vikkhepaṃ pahāya ekattavasena maraṇārammaṇameva hotīti. Tenāha ‘‘maraṇārammaṇā sati santiṭṭhatī’’ti. Sabhāvadhammānaṃ bhedo sabhāvadhammagatiko evāti āha ‘‘sabhāvadhammattā pana ārammaṇassā’’ti. Tenāha bhagavā ‘‘jarāmaraṇaṃ, bhikkhave, aniccaṃ saṅkhataṃ paṭiccasamuppanna’’ntiādi (saṃ. ni. 2.20). Saṃvejanīyattāti saṃvegajananato mahābhūtesu mahāvikāratā viya gayhamānā maraṇaṃ anussariyamānaṃ uparūpari ubbegameva āvahatīti tattha na bhāvanācittaṃ appetuṃ sakkoti. Yadi sabhāvadhammattā appanaṃ na pāpuṇāti, lokuttarajjhānaṃ ekaccāni arūpajjhānāni ca kathanti āha ‘‘lokuttarajjhānaṃ panā’’tiādi. Visuddhibhāvanānukkamavasenāti heṭṭhimavisuddhiyā ānubhāvena adhigatātisayāya paṭipadāñāṇadassanavisuddhibhāvanāya, sabbasaṅkhārehi nibbindanavirajjanādivisaṃyogādhimuttiappanāya ca paṭipakkhabhūtānaṃ pāpadhammānaṃ vigamoti evaṃbhūtassa visuddhibhāvanānukkamassa vasena lokuttarajjhānaṃ appanāppattameva hoti. Ārammaṇasamatikkamanamattaṃ tattha hotīti aññesaṃ sabhāvadhammārammaṇakammaṭṭhānānaṃ viya cittassa samādhāne byāpāro natthi. Yathāsamāhitena pana cittena ārammaṇasamatikkamanamattameva bhāvanāya kātabbaṃ, tasmā sabhāvadhammepi āruppajjhānaṃ appetīti.
177. 意谓凭他别种相状而言。所谓心者，是修习境界。由依止修习而得，断欲弃放内散，以一心专注方得生死境界，故言“生死境界为心所立”。各法本性之差异，乃由本性法之依持，故言“依本性法而起境界”。佛言“老死为无常、造作、因缘和合生”，又言成就催动之力，以诸大元素变易之势，如火亡般促使生死相续行进，非修习之心能强求止住。若凭本性法之理而修持，则有人断除一切恶法、分别证得出世间禅定和无色禅定，谓之“出世间禅定”等。依此净修之因缘，断惑厌离等住，是解脱净修之最高禅法，而得断除恶法。故出世禅定由清净修持为因缘方生。此时由境界越过之程度，无他本性法所能及其理，心无杂事，唯应专注境界；因此亦不应舍弃诸本性法而执著以为有出世无色禅定。
Satataṃappamatto hoti saṃvegabahulattā, tato evassa sabbabhavesu anabhiratisaññāpaṭilābho. Jīvitanikantiṃ jahāti maraṇassa avassaṃbhāvitādassanato. Pāpagarahī hoti aniccasaññāpaṭilābhato, tato eva asannidhibahulatā, vigatamalamaccheratā ca. Tadanusārenāti aniccasaññāparicayānusārena. Abhāvitamaraṇāti abhāvitamaraṇānussaraṇā. Abhayo asammūḷho kālaṃ karoti pageva maraṇasaññāya sūpaṭṭhitattā.
当恒常勤觉时，以强烈之催促力随之，便获得对一切法生灭不足乐之观察。此时舍弃生命之意念，由观察死亡必然而生起放弃心。由获得无常观察，生起恶行之厌离；并由此产生临近、忧虑减轻及心洁净无垢。由此而说依止无常观察之熟识；所谓失去对死亡之忽略。以无惧恐、明智对待时，能胜任时间与死亡所显现之正念。
Kāyagatāsatikathāvaṇṇanā身至念论注释
§178
178. Buddhā uppajjanti etthāti buddhuppādo, buddhānaṃ uppajjanakālo, tasmā. Aññatra taṃ ṭhapetvā, aññasmiṃ kāleti attho. Na pavattapubbanti apavattapubbaṃ. Tato eva sabbatitthiyānaṃ avisayabhūtaṃ. Nanu ca sunettasatthārādayo (a. ni. 6.54; 7.66, 73), aññe ca tāpasaparibbājakā sarīraṃ ‘‘asubha’’nti jāniṃsu. Tathā hi sumedhatāpasena sarīraṃ jigucchantena vuttaṃ –
178. 佛者生起，此云佛生；谓佛出现之时，故名佛生。以此除外，别无他义。非先行生起而后退灭，虽有种种不当经义，皆非依诸佛生起之本际而起。故此乃离诸处之不实际义理。诸以清净正法教导者及他行苦行游方者，舍身为“不净”，此乃众所共知。正如明智苦行者在身见厌恶时所言：
‘‘Yannūnimaṃ pūtikāyaṃ, nānākuṇapapūritaṃ;
“此躯体万孔皆充满腐败污秽，
Chaḍḍayitvāna gaccheyyaṃ, anapekkho anatthiko’’ti. (bu. vaṃ. 2.8) –
「舍弃之后，应当行走，心无依赖且无益。」这句话出于《增支部·梵语集》2.8章，意指断除执著后方能自在前进，且不应对无益之物生起依赖。
Ādi. Kāmaṃ bodhisattā, aññe ca tāpasādayo sarīraṃ ‘‘asubha’’nti jānanti, kammaṭṭhānabhāvena pana na jānanti. Tena vuttaṃ ‘‘aññatra buddhuppādā’’tiādi. Saṃvegāya saṃvattati yāthāvato kāyasabhāvappavedanato. Atthāyāti diṭṭhadhammikādiatthāya. Yogakkhemāyāti catūhi yogehi khemabhāvāya. Satisampajaññāyāti sabbattha satiavippavāsāya ca sattaṭṭhāniyasampajaññāya ca. Ñāṇadassanapaṭilābhāyāti vipassanāñāṇādhigamāya. Vijjāvimuttiphalasacchikiriyāyāti tisso vijjā, cittassa adhimutti nibbānaṃ, cattāri sāmaññaphalānīti etesaṃ paccakkhakaraṇāya. Amatassa nibbānassa adhigamahetutāya, amatasadisātappakasukhasahitatāya ca kāyagatāsati ‘‘amata’’nti vuttā. Paribhuñjantīti jhānasamāpajjanena vaḷañjanti. Parihīnanti jinaṃ. Viraddhanti anadhigamena virajjhitaṃ. Āraddhanti sādhitaṃ nipphāditaṃ. Anekehi ākārehi tesu tesu suttantesu pasaṃsitvā yaṃ taṃ kāyagatāsatikammaṭṭhānaṃ niddiṭṭhanti sambandho . Kattha pana niddiṭṭhanti? Kāyagatāsatisutte (ma. ni. 3.153 ādayo). Tattha hi ‘‘kathaṃ bhāvitā ca bhikkhave’’tiādinā ayaṃ desanā āgatā. Tatrāyaṃ saṅkhepattho – bhikkhave, kena pakārena kāyagatāsatibhāvanā bhāvitā, kena ca pakārena punappunaṃ katā ānāpānajjhānādīnaṃ nipphattiyā mahapphalā, tesaṃ tesaṃ vijjābhāgiyānaṃ, abhiññāsacchikaraṇīyānañca dhammānaṃ, aratiratisahanatādīnañca saṃsiddhiyā mahānisaṃsā ca hotīti? Ānāpānapabbanti ānāpānakammaṭṭhānāvadhi. Esa nayo sesesupi.
起初，菩提萨埵觉知欲乐，本来与修苦行者皆称此身为「不净」，但因未体察行处之本质故未明知此义。故有『唯除佛出生』等说。此处所说的「三摩地所感之身痾麻、身痛」是指如实体察身之痛苦。所谓「义」即指依照所见法等义理。所谓「具足瑜伽」是说四种修习的安乐境界。所谓「念正智」是指在一切处恒常正念正知及七住处的正智。所谓「知见智慧之获得」是指通过修习观智得见之境界。所谓「智解脱果及其证实」是三种智慧，包括心之最高解脱的涅槃，以及四种出世间果报，藉此为因。所言「得无死寂灭因、得无死寂灭等欢喜」是指身念之修有无死涅槃果的缘起。所谓「周遍享用」是指进入禅定修毕后的充满喜悦之境。所谓「断灭胜者」是指已断除烦恼的阿拉汉。所谓「消亡」是指无证无得者所灭。所谓「发起」是指已成就已断获得之义。诸多经中多方讽喻此身念修处事相，有其关联。然问其归处，为何？悉见《身念修经》〈中部·净名经〉中有说。彼处问曰：比库们，何等方便修习身念？何等方便使出入息禅乃至圆满？何等方便得诸智见、证通、及对无欲离苦等诸事成就之大因缘？答曰：入出息念的修习时段就是此道。此说终结。
Dhātumanasikārakammaṭṭhānena yadipi upacārasamādhi ijjhati, sammasanavāro pana tattha sātisayoti dhātumanasikārapabbampi ‘‘vipassanāvasena vutta’’nti vuttaṃ. ‘‘Ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’’ti (dī. ni. 2.379; ma. ni. 1.112) tattha tattha asubhāniccatādīhi saddhiṃ kāye ādīnavassa vibhāvanavasena desanāya āgatattā ‘‘navasivathika…pe… vuttānī’’ti vuttaṃ. Ettha uddhumātakādīsūti etesu sivathikapabbesu āgatauddhumātakādīsu. Ānāpānassativasenāti ānāpānassatibhāvanāvasena. Yo upari ‘‘karīsaṃ matthaluṅga’’nti matthaluṅgakoṭṭhāso gayhati, taṃ idha pāḷiyaṃ (ma. ni. 3.154) aṭṭhimiñjeneva saṅgaṇhitvā desanā āgatāti dassento ‘‘matthaluṅgaṃ aṭṭhimiñjena saṅgahetvā’’ti āha . Idhāti imasmiṃ anussatiniddese. Kāyaṃ gatā, kāye vā gatā sati kāyagatāsatīti satisīsena idaṃ dvattiṃsākārakammaṭṭhānaṃ adhippetanti yojanā.
藉由专注于五蕴（色心等）等存在的修习，修达念止，达至止境禅定。若禅止不稳，则生烦恼。念处修习也名为“以观照之止禅”，宣说曰：「此身即是法，诸法亦如是，无过无失。」《长部》及《中部》中并说，观照身不净等坏相，乃化导以灭除身之憎恶。此处所咏「头发长眉」者，即诸须发等八部分合成，在《中部净名》3.154中有详述。此处所示为持念之例。称「身去」或「在身内去」的身念，即是念观二十二种所依修习之正法的简称。
§179
179.Catumahābhūtikanti catumahābhūtasannissayaṃ. Pūtikāyanti pūtibhūtaṃ paramaduggandhakāyaṃ. Ṭhānagamanāvatthaṃ sarīraṃ sandhāya, tassa vā avayavesu sabbaheṭṭhimaṃ pādatalanti vuttaṃ ‘‘uddhaṃ pādatalā’’ti. Tiriyaṃ tacaparicchinnanti ettha nanu kesalomanakhānaṃ, tacassa ca atacaparicchinnatā atthīti? Kiñcāpi atthi, tacaparicchinnabahulatāya pana kāyassa tacaparicchinnatā hotīti evaṃ vuttaṃ. Taco pariyanto assāti tacapariyantoti etena pana vacanena kāyekadesabhūto taco gahito eva, tappaṭibaddhā ca kesādayo tadanupaviṭṭhamūlā tacapariyantāva hontīti dvattiṃsākārasamūho sabbopi kāyo tacapariyanto vuttoti veditabbo.
所谓四大即谓四大元素纲领。所谓腐臭身者，是极恶臭之坏坏之身。身随处所往，污秽遍布其五大分块，于足下有说明曰「于地及足处遍布」。所谓上下切断，是指头发、指甲等断裂分布。此处问及其意乎？答曰确有此理。断裂多则成断裂之身。故有说：头发和指甲等环绕身周，合成二十二种身行者，即整身此身即为周遍之义。
Atthīti vacanavipallāsena vuttaṃ, nipātapadaṃ vā etaṃ. Tasmā tīsupi saṅkhāsu tadevassa rūpaṃ. Tenāha ‘‘saṃvijjantī’’ti. Akkharacintakehi sarīre kāya-saddaṃ vaṇṇantehipi asucisamudāyabhāveneva icchitabboti dassento ‘‘asucisañcayato’’ti vatvā puna naṃ niruttinayena dassetuṃ ‘‘kucchitāna’’ntiādi vuttaṃ. Tattha āyabhūtatoti uppattiṭṭhānabhūtattā. ‘‘Pūraṃ nānappakārassā’’ti vuttaṃ. ‘‘Ke pana te pakārā? Yehi nānappakāraṃ asuci vutta’’nti te kesādike dassetuṃ pāḷiyaṃ ‘‘kesā lomā’’tiādi vuttanti imamatthaṃ dīpento āha ‘‘ete kesādayo dvattiṃsākārā’’ti. Ākārā pakārāti hi eko atthoti. Evaṃ sambandhoti ‘‘atthi imasmiṃ kāye nakhā’’tiādinā sabbakoṭṭhāsesu ‘‘atthi imasmiṃ kāye’’ti padattayena sambandho veditabbo.
此所说乃因词义混乱而说出的话，或是片语。故三合一归之色法故曰「现有」。又言说「存在」是指色声等相。如说「污秽集」，此为指身色等生起污秽之蕴集。又云「肮脏积累」，非仅言语之义，乃指积存生机形成之身中长度称毛发等。谓因成此故，《中部》中称谓「毛发与皮肤」等，光明释曰「此二十二部毛发类也」。形态与色体为一，故成整体关系。故谓「此身有指甲」等语，是指全身所有部分一应俱全之义。
Paritoti tiriyaṃ, samantato vā pādatalakesamūlesu ca tacassa labbhanato. Sucibhāvanti sucino sabbhāvaṃ, sucimeva vā.
所谓「靠近」是指发上、脚底毛根处等处取得。纯净乃指清净性质，或纯净本身之义。
§180
180. Yena vidhinā uggahe kusalo hoti, so sattavidho vidhi ‘‘uggahakosalla’’nti vuccati, tannibbattaṃ vā ñāṇaṃ. Manasikārakosallepi eseva nayo.
所谓能依方法而增长者，即称为具增长巧妙者，广义有五种增长巧妙，皆由此得生智慧。正念巧妙亦同此理。
Sajjhāyantā vāti sajjhāyaṃ karontā eva. Tesaṃ kira cattāro māse sajjhāyantānaṃ sajjhāyamaggeneva koṭṭhāse upadhārentānaṃ paṭipāṭiyā dvattiṃsākārā vibhūtatarā hutvā khāyiṃsu, paṭikkūlasaññā saṇṭhāsi, te tasmiṃ nimitte jhānaṃ appetvā jhānapādakaṃ vipassanaṃ vaḍḍhetvā dassanamaggaṃ paṭivijjhiṃsu. Tena vuttaṃ ‘‘sajjhāyantā va sotāpannā ahesu’’nti.
所谓修习者，即指精进修习者。所说的这四个月里修习者，依修习方法如同分处四分，修习次数超过三十二次，增长其法力，消除相反之念，以此为缘，成就禅定，开显禅基，增长观慧，通达正见之道。故称修习者即成须陀洹果。
Paricchinditvāti tacapañcakādivaseneva paricchedaṃ katvā. Pathavīdhātubahulabhāvato matthaluṅgassa karīsāvasāne tantiāropanamāha. Ettha ca maṃsaṃ, nhāru, aṭṭhi, aṭṭhimiñjaṃ vakkaṃ, vakkaṃ aṭṭhimiñjaṃ, aṭṭhi, nhāru, maṃsaṃ, taco, dantā, nakhā, lomā, kesāti evaṃ vakkapañcakādīsu anulomasajjhāyaṃ vatvā paṭilomasajjhāyo purimehi sambandho vutto. Svāyaṃ sammohavinodaniyaṃ (vibha. aṭṭha. 356) visuṃ tipañcāhaṃ, purimehi ekato tipañcāhanti chapañcāhaṃ sajjhāyo vutto, tattha ādiantadassanavasena vuttoti daṭṭhabbo. Anulomapaṭilomasajjhāyepi hi paṭilomasajjhāyo antimo hoti, sajjhāyappakārantaraṃ vā etampīti veditabbaṃ.
所谓切割，犹如用刀斧等断物，切割之。大地、风、火多而厚实，末端如芒刺般，染着泥者，称为增添些微；此处依次乙肉、血、骨、骨髓、皮、皮下骨髓、骨、血、肉、皮、牙、指甲、毛发、头发等如是言五种物质顺毛逆毛相续，前种连接后种已说过。于此自己迷惑消解，（《增支部》卷八页三五六云）谓净土说五种三处，先后相续之观法，以显现缘起相，由初始终止之见而说。顺毛逆毛继起，逆毛为终，或于修习禅定时或为转换，是当了知。
Hatthasaṅkhalikāti aṅgulipantimāha.
所谓手腕者，即手指根部之处。
Manasā sajjhāyoti cittena cintanamāha, yaṃ mānasaṃ ‘‘jappana’’nti vuccati, sammadeva ajjhāyoti vā sajjhāyo, cintananti attho. Cirataraṃ suṭṭhu pavattanena paguṇabhūtā kammaṭṭhānatanti samāvajjitvā manasi karontassa ādito paṭṭhāya yāva pariyosānā katthaci asajjamānā nirantarameva upaṭṭhāti, tadanusārena tadatthopi vibhūtataro hutvā khāyatīti āha ‘‘vacasā sajjhāyo hi…pe… paṭivedhassa paccayo hotī’’ti. Lakkhaṇapaṭivedhassāti asubhalakkhaṇapaṭivedhassa.
所谓心中修习者，即用心思惟，所称“念诵”者，念诵正当精进修习，即是思惟义。久而久之，以正当良好之修习所遍行者为业所进入之处，故初起业念即依存此处如影随形不断相随，应当知是义。故言“言语修习即……为觉知之条件”。所谓觉知，即不善觉知也。
Paṭikkūlasabhāvasallakkhaṇassa kassaci vaṇṇaggahaṇamukhena koṭṭhāsā vavatthānaṃ gacchanti, kassaci saṇṭhānaggahaṇamukhena, kassaci disāvibhāgaggahaṇamukhena, kassaci patiṭṭhitokāsaggahaṇamukhena, kassaci sabbaso paricchijjaggahaṇamukhenāti vaṇṇādito sallakkhaṇaṃ uggahakosallāvahaṃ vuttanti taṃ dassento ‘‘kesādīnaṃ vaṇṇo vavatthapetabbo’’tiādimāha.
于相反性质之白相者，有人从色彩表示起依止所，主持集合有所起，如此亦有人从集合起依止、从区域部分起依止、从设立口头表达处起依止、从各处全部舍弃起依止等，以此种种色相白相，称为增长巧妙者，谓应彰显骨等色彩。
Attano bhāgo sabhāgo, sabhāgena paricchedo sabhāgaparicchedo, heṭṭhuparitiriyapariyantehi, sakoṭṭhāsikakesantarādīhi ca paricchedoti attho. Amissakatāvasenāti koṭṭhāsantarehi avomissakatāvasena. Asabhāgo hi idha ‘‘visabhāgo’’ti adhippeto, na viruddhasabhāgo. Svāyamattho kesādisaddato eva labbhati. Saddantaratthāpohanavasena saddo atthaṃ vadatīti ‘‘kesā’’ti vutte ‘‘akesā na hontī’’ti ayamattho viññāyati. Ke pana te akesā? Lomādayo, na ca ghaṭādīsu pasaṅgopakaraṇeneva tesaṃ nivattitattā.
自身部分及整体部分，整体部分以分段为单位分割，称为整体分割，在前后基底及章节末尾等分断处；兼之以章节末端和经文结尾处等也作为分段，这是整体分割的义理。所谓无缺失现象，是指段落结尾处没有遗漏。若某处为非整体部分，则称之为“不相应部分”，此处非对应整体也称此。此中【不整体】意为“非整体部分”，故非相对整体部分。这里“不整体”即指“非整体分割”，不为对立整体分割。自体义取决于“毛发”等词根，依次得其意义。以词义间的相互映照为基础，因词语之间的意义作用而表达义理，『毛发』一词中说“非无毛”，实际上表现的是否定义理。那何者为“不无毛”？即各种细毛，并非仅依附于头骨等硬物的毛发，而是具有固有延续性且不被轻易摧毁的细微毛发。
Paṭikkūlavaseneva kathitaṃ dhātuvibhāgassa sāmaññatopi agahitattā. Tattheva visuṃ dhātukammaṭṭhānassa kathitattā ca dhātuvibhaṅgo pakkusātisuttaṃ (ma. ni. 3.342) vibhaṅgappakaraṇe dhātuvibhaṅgapāḷi (vibha. 172 ādayo) ca. Yassa vaṇṇato upaṭṭhāti kesādi, taṃ puggalaṃ sandhāya jhānāni kesādīsu vaṇṇakasiṇārammaṇāni vibhattāni. Ñatvā ācikkhitabbanti yadatthaṃ vuttaṃ, taṃ dassetuṃ ‘‘tattha dhātuvasenā’’tiādi vuttaṃ. Idhāti imasmiṃ paṭikkūlamanasikārapabbe. Kāyagatāsatisutte (ma. ni. 3.153 ādayo) hi paṭikkūlamanasikārapabbaṃ gahetvā idha kāyagatāsatibhāvanā niddisīyati.
针对相反性的说法，对元素分类虽普通，然无害邪缘。正是在此处谈及各种元素的因缘，正如《相应部杂藏经》有分元素的论述，以及合论中有关元素分类的巴利文本。所谓所说的“毛发”等类别，须依靠某个具体人，同时涵盖禅定诸法。其毛发类别乃具色身念处等之分类器具。若了知教示之理，应显现于其处，即称“此处因元素性”讲解。这里称“此处为相反注意阶段”。《身念处经》中亦说此为相反注意阶段，采纳后乃说明身念处的修持法门。
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181.Na ekantarikāyāti ekantarikāyapi na manasi kātabbaṃ, pageva dvantarikādināti adhippāyo. Na bhāvanaṃ sampādeti, lakkhaṇapaṭivedhaṃ na pāpuṇāti ekantarikāya manasi karontoti sambandho.
181.所谓“非一时一境界”，即非仅于一时一境界中思惟，而是所谓“二境界”等多个境界为主导。此义非指广泛修持，亦非达显禅相，故谓非一境界而在心中运作。
Okkamanavissajjananti paṭipajjitabbavissajjetabbe magge. Pucchitvāva gantabbaṃ hoti gahetabbavissajjetabbaṭṭhānassa asallakkhaṇato. Kammaṭṭhānaṃ pariyosānaṃ pāpuṇātīti ādito paṭṭhāya yāva pariyosānā manasikāramattaṃ hotīti adhippāyo. Avibhūtaṃ pana hoti paṭikkūlākārassa suṭṭhu asallakkhaṇato. Tato eva na visesaṃ āvahati.
所谓进入及离开，乃应当实践并离弃的道路。问决后应当前往、承受且应离弃的处所皆无特殊标志。故谓“业处完成”即以起始至结止的心念维持为准则。然“非增广现象”实为相反作用之处明显无异，故不引起更深区别。
Kammaṭṭhānaṃ pariyosānaṃ na gacchatīti paṭipāṭiyā sabbakoṭṭhāse manasi karotoyeva vibhūtā hutvā upaṭṭhahanti. Te sātisayaṃ pāṭikkūlato manasi karontassa kammaṭṭhānaṃ pariyosānaṃ gaccheyya, imassa pana ativiya dandhaṃ manasi karoto vibhūtato upaṭṭhānameva natthi, kuto paṭikkūlatāya saṇṭhānaṃ. Tenāha ‘‘visesādhigamassa paccayo na hotī’’ti.
业处结止虽不达，依经典循序于一切章节皆于心随器种根扎根而续存。此为若心于相反心境保持业处，久则业处名义结止；然而于结止无专深效用，如此乃无相反性质存续故。故曰“特殊功德之缘住不生”。
Bahiddhāputhuttārammaṇeti ‘‘asuci paṭikkūla’’nti kesādīsu pavattetabbaṃ asubhānupassanaṃ hitvā subhādivasena gayhamānā kesādayopi idha ‘‘bahiddhā puthuttārammaṇamevā’’ti veditabbā. Rūpādayo hi nīlādivasena puthusabhāvatāya puthuttārammaṇaṃ nāma, nānārammaṇanti attho. Asamādhānaṃ cetaso virūpo khepoti vikkhepo. So satiṃ sūpaṭṭhitaṃ katvā sakkaccaṃ kammaṭṭhānaṃ manasi karontena paṭibāhitabbo. Parihāyatīti hāyati. Paridhaṃsatīti vinassati.
所谓外现新相，谓“污秽相反”应于毛发诸处作起观。即遵修不善观，用诸善净相状态观之，毛发等亦应认知此“外显新相”。色等彼显为青等色彩新相，所谓多相即此义。心无安住，形态紊乱为乱心。彼若能令念恰当稳定，则令业处心念能净除。所谓废去即心意落空。所谓消灭乃指如是业相灭除。
Yāayaṃ kesā lomātiādikā lokasaṅketānugatā. Paṇṇattīti aṭṭha dhamme upādāya paṇṇatti. Taṃ kesādipaṇṇattiṃ. Atikkamitvāti paṭikkūlabhāvanāya atikkamitvā ugghāṭetvā. Tassā ugghāṭitattā tasmiṃ tasmiṃ koṭṭhāse paṭikkūlato upaṭṭhahante ‘‘paṭikkūla’’nti cittaṃ ṭhapetabbaṃ. Idāni tamatthaṃ upamāya vibhāvento ‘‘yathā hī’’tiādimāha. Tatridaṃ upamāsaṃsandanaṃ – manussā viya yogāvacaro. Udapānaṃ viya koṭṭhāsā. Tālapaṇṇādisaññāṇaṃ viya kesādipaññatti. Tena manussānaṃ udapāne nhānapivanādi viya yogāvacarassa pubbabhāge kesā lomāti paṇṇattivasena manasikāro. Abhiṇhasañcārena manussānaṃ saññāṇena vinā udapāne kiccakaraṇaṃ viya yogāvacarassa manasikārabalena paṇṇattiṃ atikkamitvā paṭikkūlabhāveyeva cittaṃ ṭhapetvā bhāvanānuyogo. Pubbabhāge…pe… pākaṭo hotīti ‘‘kesā lomā’’tiādinā (ma. ni. 3.154) bhāvanamanuyuñjantassa kesādipaññattiyā saddhiṃyeva koṭṭhāsānaṃ paṭikkūlabhāvo pubbabhāge pākaṭo hoti. Athāti pacchā bhāvanāya vīthipaṭipannakāle. Paṭikkūlabhāveyeva cittaṃ ṭhapetabbanti koṭṭhāsānaṃ paṭikkūlākāreyeva bhāvanācittaṃ pavattetabbaṃ.
此『头发、毛发等』是属于世俗常见的境界现象。所谓名相，是根据八种法而生的称谓。其因缘即由头发等名相而起。所谓超越，是指破除根本的心态，已经超越并揭示其内涵。由这种揭示，在各部分中发现与根本相反而对立的境界，于是心中当安立此『相反』。现今，将此理以比喻分明说明，称作『如同…』等。如是为三种比喻支撑——人类的身体如同肢体运动，水流如脉络通道，棕叶等知觉如头发等名相。由此，人们在水流中洗浴饮食时，于动作身体之前，对头发毛发的名相则加以留意。由习气延续和识的缘故，虽无对水流动作的业力念想，却因名相观照而超越根本，心中安立与根本相反的念头以修行。之前已详述……故此以『头发、毛发』等名相随修持者的心相，在各部分超越根本之处显现明显。又曰为后续修行时行于路径之时，心中应安立相反念头，以相反形态之部位为修行心念而继续行之。
Anupubbena muñcanaṃ anupubbamuñcanaṃ, anupaṭṭhahantassa anupaṭṭhahantassa muñcananti attho. Kathaṃ pana anupaṭṭhānaṃ hotīti āha ‘‘ādikammikassā’’tiādi. Pariyosānakoṭṭhāsameva āhacca tiṭṭhatīti idaṃ kammaṭṭhānaṃ tantianusārena ādito kammaṭṭhānamanasikāro pavattatīti katvā vuttaṃ. Tathā hissa manasā sajjhāyo viya manasikāro te te koṭṭhāse āmaṭṭhamatte katvā gacchati, na lakkhaṇasallakkhaṇavasena. Yadā pana ne lakkhaṇasallakkhaṇavasena suṭṭhu upadhārento manasi karoti, tadā keci upaṭṭhahanti, keci na upaṭṭhahanti. Tattha paṭipajjanavidhiṃ dassento ‘‘athassā’’tiādimāha. Tattha kammanti manasikārakammaṃ tāva kātabbaṃ. Kīva ciranti? Yāva dvīsu upaṭṭhitesu, tesampi dvinnaṃ eko suṭṭhutaraṃ upaṭṭhahati tāva.
『逐步放弃』和『非逐步放弃』，以及『非观护者之放弃』的意涵。问何为非观护？答曰『始业者』等。谓于终止部位恰如使之站立，说明由此依业所引导之观察法，则初发业意之心念正运行。如此他的心念如同专注止观般，依次于各部位轻微地流转行住，而非固定标记和差别明显的样态。若能以不固定标记的方式，善加观察心念之时，有的则受观护，有的则不受观护。对此分别示现修学法则，谓曰『于此之后』等。此即意指念生之业为要务。何时长久？谓至两种观护者都在时，二者中之一较为善巧观护时为止。
Ukkuṭṭhukkuṭṭhiṭṭhāneyevauṭṭhahitvāti pubbe viya ekatthakatāya ukkuṭṭhiyā kamena sabbatālesu patitvā uṭṭhahitvā uṭṭhahitvā pariyantatālaṃ , āditālañca āgantvā tato tato tattha tattheva katāya ukkuṭṭhiyā uṭṭhahitvāti attho.
『蹲踞起立』者，如前所述，以同一处蹲下的方式，用蹲伏之力，于各处完全蹲伏，再起身，反复若此，以腿部相继重复蹲伏起立，此即其义。
Dve bhikkhāti dvīsu gehesu laddhabhikkhā.
『两比库』指住于两舍之乞食。
Appanātoti appanākārato dvattiṃsākāre appanā honti. Kiṃ paccekaṃ koṭṭhāsesu hoti udāhu aññathāti vicāraṇāyaṃ āha ‘‘appanākoṭṭhāsato’’ti, koṭṭhāsato koṭṭhāsatoti attho. Tenāha ‘‘kesādīsū’’tiādi.
所谓修止，是指符合三十二相的修止。为何单独于各处有所差别？例如为助说明『修止之部位』，谓部位即各处，此即义故。于是说『如头发等』等。
Adhicittanti samathavipassanācittaṃ.
所谓上心，即止与观之心。
Anuyuttenāti yuttappayuttena, bhāventenāti attho. Kālenakālanti kāle kāle. Samādhinimittaṃ upalakkhitasamādhānākāro samādhi eva. Manasi kātabbanti citte kātabbaṃ, uppādetabbanti attho. Samādhikāraṇaṃ vā ārammaṇaṃ samādhinimittaṃ, taṃ āvajjitabbanti attho. Paggahanimittaupekkhānimittesupi eseva nayo. Ṭhānaṃ atthīti vacanaseso. Taṃ bhāvanā cittaṃ kosajjāya saṃvatteyya, etassa saṃvattanassa ṭhānaṃ kāraṇaṃ atthīti attho. Taṃ vā manasikaraṇacittaṃ kosajjāya saṃvatteyya, etassa ṭhānaṃ kāraṇaṃ atthīti attho. Mudunti subhāvitabhāvena mudubhūtaṃ, vasībhāvappattanti attho. Muduttā eva kammaññaṃ kammakkhamaṃ kammayoggaṃ. Pabhassaranti upakkilesavigamena parisuddhaṃ, pariyodātanti attho. Na ca pabhaṅgūti kammaniyabhāvūpagamanena na ca pabhijjanasabhāvaṃ suddhantaṃ viya suvaṇṇaṃ viniyogakkhamaṃ. Tenāha ‘‘sammā samādhiyati āsavānaṃ khayāyā’’ti.
「随缘」者，即依缘起合而相应连结之意。『熏修』意指修习、培养之义。『适时』谓适合之际、适宜之时。『三昧相缘』者，指能感知以为缘由的三昧形态，即所谓三昧本身。『意所作』者，即应在心中为之、应当作出的意念。『启发』之义即启示、唤起之意。『三昧因缘』或谓『缘境』，即三昧缘由。谓对此缘应当发起之义。依著缘起之理，即使在『抓持因缘』与『舍弃因缘』之间，亦有此依止导引之道。『处』议整个语句用于指代因缘的所在。曰此修习，谓心于坐具中常住不移，因缘即处。或谓心在意境坐具中常住，因缘亦是处之义。『伏』谓以良好状态柔和调伏，得成主宰之威仪。此『伏』即行为之力量与能力、修行适合者。『净明』谓除去烦恼所染，纯净无垢，亦谓净化之义。非谓凡尘之金，不能破坏且纯净如金。故此语曰『正受三昧以断烦恼』。
Ukkaṃ bandhatīti mūsaṃ sampādeti. Ālimpetīti ādīpeti jāleti. Tañcāti taṃ piḷandhanavikatisaṅkhātaṃ atthaṃ payojanaṃ assa suvaṇṇakārassa anubhoti pahoti sādheti. Assa vā suvaṇṇassa atthaṃ suvaṇṇakāro anubhoti pāpuṇāti.
『抵挡』谓制造谬妄，阻隔真理。『点燃』者，点火燃烧之意。此二辞皆喻其意义即毁坏宝贵真理之用，譬如金匠制作时用金子之所效；金匠亦由金子而得利益。
Abhiññāya iddhividhādiñāṇena sacchikaraṇīyassa iddhividhapaccanubhavanādikassa abhiññā sacchikaraṇīyassa. Yassa paccakkhaṃ atthi, so sakkhi. Sakkhino bhabbatā sakkhibhabbatā, sakkhibhavananti vuttaṃ hoti. Sakkhi ca so bhabbo cāti vā sakkhibhabbo. Ayañhi iddhividhādīnaṃ bhabbo, tattha ca sakkhīti sakkhibhabbo, tassa bhāvo sakkhibhabbatā, taṃ pāpuṇāti. Sati sati āyataneti tasmiṃ tasmiṃ pubbahetuādike kāraṇe sati.
『神通』及『鬼神种类』之知识，即可证实、直接体验者，谓此诸法真实显现者。作证者即是见证，存在直接体验者即为证人。『证人』又称为有证能力者。此即所谓证能。『证能』具有此种与神通等契合之能力，因而得此能者。『念处』谓诸根处所记之前因因缘皆起于念念所成。
Sītibhāvanti nibbānaṃ, kilesadarathavūpasamaṃ vā. Niggaṇhātīti uddhaṭaṃ cittaṃ uddhaccapātato rakkhaṇavasena niggaṇhāti. Paggaṇhātīti līnaṃ cittaṃ kosajjapātato rakkhaṇavasena paggaṇhāti. Sampahaṃsetīti samappavattaṃ cittaṃ tathāpavattiyaṃ paññāya toseti, uttejeti vā. Yadā vā nirassādaṃ cittaṃ bhāvanāya na pakkhandati, tadā jātiādīni saṃvegavatthūni (a. ni. aṭṭha. 1.1.418; itivu. aṭṭha. 37) paccavekkhitvā sampahaṃseti samuttejeti. Ajjhupekkhatīti yadā pana cittaṃ alīnaṃ anuddhataṃ sammadeva bhāvanāvīthiṃ otiṇṇaṃ hoti, tadā paggahaniggahasampahaṃsanesu kañci byāpāraṃ akatvā samappavattesu yugesu sārathi viya ajjhupekkhati upekkhakova hoti. Paṇītādhimuttikoti paṇīte uttame maggaphale adhimutto ninnapoṇapabbhāro.
『凉净』即涅槃之义，或谓烦恼如火尽而寂灭冷静。『守护』谓心之不散乱、如护卫一般守持。『收摄』谓心归于一境，不散乱。『欢喜』谓智慧令心欢悦、欢愉。若无忧伏以修习，则于生死轮回诸苦易以察知，因而发生欢喜与振起。『安住正念』者，心乃净化安定，犹如驾驭车辕之任合。『精进之心』安立正道成道，断恶修善，成为最终目标。
Suggahitaṃ katvāti yathāvuttaṃ uggahakosallasaṅkhātaṃ vidhiṃ suṭṭhu uggahitaṃ pariyāpuṇanādinā supariggahitaṃ katvā. Suṭṭhu vavatthapetvāti manasikārakosallasaṅkhātaṃ vidhiṃ sammadeva sallakkhaṇavasena upadhāretvā. Visesanti pubbenāparaṃ bhāvanāya visesaṃ. Punappunaṃ parivattetvāti kammaṭṭhānatantiṃ paguṇabhāvaṃ pāpento bhiyyo bhiyyo vācāya, manasā ca parivattetvā. Gaṇṭhiṭṭhānanti yathā rukkhassa dubbinibhedo araññassa vā gahanabhūto padeso ‘‘gaṇṭhiṭṭhāna’’nti vuccati, evaṃ kammaṭṭhānatantiyā atthato dubbinibhedo gahanabhūto ca padeso ‘‘gaṇṭhiṭṭhāna’’nti vuccati. Taṃ paripucchanādiladdhena ñāṇapharasunā chinditvā.
『妥善摄护』谓以善巧方法如实安摄所修。『妥善阐述』者，谓以恰切标志、特征，善巧宣说所修之法。『分别细微者』谓对前后不同修行分别辨析。『反复转变』者，谓于修行道处精进、言语、意念等不断转化。『结点』乃如树林难易穿透处，谓修行之关键难以超脱之境。以明了智慧，如钢刀斩断束缚。
Nimittanti kammaṭṭhānanimittaṃ, asubhākāro. Edisena payojanena luñcanampi anavajjanti dassetuṃ ‘‘luñcitvā’’ti vuttaṃ. Chinnaṭṭhāneti muṇḍitaṭṭhāne. Vaṭṭatiyeva nissaraṇajjhāsayena olokanato. Ussadavasenāti aphalitānaṃ, phalitānaṃ vā bahulatāvasena. Disvāva nimittaṃ gahetabbaṃ dassanayogyatāya tacapañcakassa, itaresu sutvā ca ñatvā ca nimittaṃ gahetabbaṃ.
『相缘』者，即修行对象，属不净之相。譬如针刺虽痛，亦不可避免。『断头处』谓剃发之境界。『观察』谓精细审视离烦恼之处。『萎缩』谓无成果之状态，相对则称为丰收。观察后，堪以「取相」为依，经过闻受习知而采取相缘。
Koṭṭhāsavavatthāpanakathāvaṇṇanā诸部分辨定论注释
§182
182.Addāriṭṭhakavaṇṇāti abhinavāriṭṭhaphalavaṇṇā. Kaṇṇacūḷikāti uparikaṇṇasakkhalikāya parabhāgaṃ sandhāya vuttaṃ. Tiriyaṃ aññamaññena paricchinnā, kathaṃ? Dve kesā ekato natthīti.
182.“Addāriṭṭhakavaṇṇā”指的是新生的环果之色。所谓“Kaṇṇacūḷikā”，是指耳上部的耳甲边缘。此处断开相互分隔，为什么？因为两根发丝不可能在一起。
Āsayoti nissayo, paccayoti attho.
所谓“所依”就是依止，“缘起”是指缘起的含义。
§184
184.Asambhinnakāḷakā aññena vaṇṇena asammissakāḷakā.
184.所谓不相应时，即是以另一种色彩的不相和合的时间。
§185
185. Pattasadisattā nakhā eva nakhapattāni. Nakhā tiriyaṃ aññamaññena paricchinnāti visuṃ vavatthitataṃ sandhāya vuttaṃ. Tameva hi atthaṃ dassetuṃ ‘‘dve nakhā ekato natthī’’ti āha.
185.类似树叶的就是指指甲。指甲三者彼此分离，是指清净清晰的缘故。为说明此义，专门说“两指甲不可能连在一起”。
§186
186.Dantapāḷiyāti dantāvaliyā. Yānakaupatthambhinīti sakaṭassa dhuraṭṭhāne upatthambhakadaṇḍo. Dantānaṃ ādhārabhūtā aṭṭhi hanukaṭṭhi.
186.“Dantapāḷiyā”即牙环。所谓固定车轮的支撑杆，是车轮上用于支撑的木棒。牙齿的本质为骨，是手腕骨的延伸。
§187
187.Saṅkaḍḍhiyamānāti sampiṇḍiyamānā. Kosakārakakoso upalliṇḍupoṭṭalakaṃ, yaṃ ‘‘koseyyaphala’’ntipi vuccati. Puṭabandhaupāhano sakalapiṭṭhipādacchādanaupāhano. Ānisadaṃ āsanapadeso. Tūṇiro sarāvāso. Galakañcukaṃ kaṇṭhattāṇaṃ. Kīṭakulāvakaṃ kharamukhakuṭi.
187.“Saṅkaḍḍhiyamānā”即压实、压紧。车轴与车轮上的木板被称为“koseyyaphala”，用以固定骨与筋膜的压紧固定。马具在马身上的覆盖，座具处和杆子部位都叫“ānisada”。竹篱是草舍和住所。韧带为喉部软骨。虫族巢穴是骡兽居所。
Anulomena paṭilomena cāti ettha aṃsapadesato paṭṭhāya bāhuno piṭṭhipadesena otaraṇaṃ anulomo, maṇibandhato paṭṭhāya bāhuno purimabhāgena ārohanaṃ paṭilomo. Teneva nayenāti dakkhiṇahatthe vuttena nayena anulomena paṭilomena cāti attho. Sukhumampīti yathāvuttaoḷārikacammato sukhumaṃ. Antomukhacammādikoṭṭhāsesu vā tacena paricchinnattā yaṃ durupalakkhaṇīyaṃ, taṃ ‘‘sukhuma’’nti vuttaṃ. Tañhi vuttanayena ñāṇena tacaṃ vivaritvā passantassa pākaṭaṃ hoti. Idha chavipi tacagatikā evāti ‘‘taco upari ākāsena paricchinno’’ti vutto.
顺纹与逆纹二者，依此以细毛之向为准则，顺纹者谓毛顺着肢体髁骨纹理向下流行，逆纹者谓从腕骨根部向前肢部分毛发上升。此即所谓方向。南手所示方向即为顺纹与逆纹之义。所谓“细密”，如前所说皮肤细薄柔软。若以身体内侧皮肤等状况为界，表现出一种明显且难以观察之纹理，即称为“细密”。藉此说明，见者得以明了细皮理路。此处亦称其细皮纹理，谓“毛上覆于空气”。
§188
188.Nisadapoto silāputtako. Uddhanakoṭīti mattikāpiṇḍena katauddhanassa koṭi. Tālaguḷapaṭalaṃ nāma pakkatālaphalalasikaṃ tālapaṭṭikādīsu limpitvā sukkhāpetvā uddharitvā gahitapaṭalaṃ. Sukhumanti yathāvuttamaṃsato sukhumaṃ. Paṇhikamaṃsādithūlānaṃ sakalasarīrassa kisānaṃ yebhuyyena maṃsena paṭicchāditattā vuttaṃ ‘‘tiriyaṃ aññamaññena paricchinna’’nti.
188. 指坚硬不动者，如岩石之子称为“silāputtaka”。“Uddhana”指用陶土制成紧密结实者。所谓“塔拉鼓拉巴塔拉”为表面有硬壳的棕榈果实，如棕榈叶片等附着其上，风干捡起来作坚硬之物。所谓“细密”指肉中软细部分。对全身被皮肉覆盖者而言，由于肉层覆盖，因而称为“互相交织缠绕”。
§189
189. Jālākāro kañcuko jālakañcuko. Visuṃ vavatthitabhāveneva nhārū tiriyaṃ aññamaññena paricchinnā.
189. 网状物即衣物，网状衣或网格衣。由于其结构清晰而整齐，因此纤维间交织呈清晰浑然一体之状。
§190
190. Dantānaṃ visuṃ gahitattā ‘‘ṭhapetvā dvattiṃsa dantaṭṭhīnī’’ti vuttaṃ. Ekaṃ jaṇṇukaṭṭhi, ekaṃ ūruṭṭhīti eka-ggahaṇaṃ ‘‘ekekasmiṃ pāde’’ti adhikatattā. Evaṃ timattānīti evaṃ mattasaddehi ānisadaṭṭhiādīni idha avuttānipi dassetīti veditabbaṃ. Evañca katvā ‘‘atirekatisataaṭṭhikasamussaya’’nti (visuddhi. 1.122) idañca vacanaṃ samatthitaṃ hoti.
190. 关于牙齿之坚硬，谓固定有三十二颗牙齿。每颗牙齿占据足的一部分，故言“一足有一颗”。如此以“牙齿”等词语相互表达含义，如此例所示。如此所称为“过多一百八十七种纠缠”，即《净饭王论》所载，此语义已成立。
Kīḷāgoḷakāni suttena bandhitvā aññamaññaṃ ghaṭṭetvā kīḷanagoḷakāni. Dhanukadaṇḍo dārakānaṃ kīḷanakakhuddakadhanukaṃ. Tattha jaṅghaṭṭhikassa patiṭṭhitaṭṭhānanti jaṇṇukaṭṭhimhi pavisitvā ṭhitaṭṭhānanti adhippāyo. Tena ūruṭṭhinā patiṭṭhitaṃ ṭhānaṃ yaṃ kaṭiṭṭhino, taṃ aggacchinnamahāpunnāgaphalasadisaṃ.
用绳索相绑结，与他物缠绕合缚者称为绑结网。弓弩为儿童玩物，为小型弓弩。所谓“压迫小腿”的位置，即伸入膝盖骨内并稳固所在，故称支撑点。用大腿部位支撑者即支撑点。所谓大腿支撑之处，犹如腰部节骨，形状似大棘果之物。
Kumbhakārena nipphāditaṃ uddhanaṃ kumbhakārikauddhanaṃ. Sīsakapaṭṭaveṭhakaṃ veṭhetvā ṭhapitaṃ sīsamayaṃ paṭṭakaṃ. Yena suttaṃ kantanti, tasmiṃ takkamhi vijjhitvā ṭhapitagoḷakā vaṭṭanā nāma, vaṭṭanānaṃ āvaḷi vaṭṭanāvaḷi.
由瓶匠制造之瓶颈部分，称为瓶匠制造之瓶颈。瓶颈顶端所固定的小片状木条，用以封瓶头处。用手握持瓶颈时，测量其合适之处，谓之瓶颈周边。瓶颈周边的圈状绕带即为扣环绕带。
Maṇḍalākārena chinnavaṃsakaḷīrakhaṇḍāni vaṃsakaḷīracakkalakāni. Avalekhanasatthakaṃ ucchutacāvalekhanasatthakaṃ.
以圆形切割的矿脉为基础，构成距边缘有距离的矿脉形状。中间部分则是通过伸展和切割形成的。
§192
192.Vakkabhāgena paricchinnanti vakkapariyantena bhāgena paricchinnaṃ. Ito paresupi evarūpesu eseva nayo.
指的是通过一个边界或某个部分进行分隔，这种方式在其他地方也适用同样的原理。
§193
193.Yaṃnissāyāti yaṃ lohitaṃ nissāya, nissayanissayopi ‘‘nissayo’’tveva vuccati. Bhavati hi kāraṇakāraṇepi kāraṇavohāro yathā ‘‘corehi gāmo daḍḍho’’ti. Atha vā yasmiṃ rūpakalāpe hadayavatthu , tampi lohitagatikameva hutvā tiṭṭhatīti ‘‘yaṃ nissāyā’’ti vuttaṃ.
所谓的『依赖』，是指依赖于某种红色的事物，依赖之物同样被称为『依赖』。因为它确实形成了因果关系，比如说『村庄被贼抓住』。另一个解释是指某个具体的视觉形象，它在某种情况下确实是以红色的形式存在，因此被称为『所依赖的』。
§194
194.Paṇḍukadhātukanti paṇḍusabhāvaṃ.
指的是黄色的元素，也就是指黄色的特质。
§195
195.Pariyonahanamaṃsanti paṭicchādakamaṃsaṃ.
指的是包裹着的肉。
§196
196.Udarajivhāmaṃsanti jivhāsaṇṭhānaṃ udarassa matthakapasse tiṭṭhanakamaṃsaṃ. ‘‘Nīla’’nti vatvā nīlaṃ nāma bahudhātukanti āha ‘‘nigguṇḍipupphavaṇṇa’’nti.
指的是位于腹部的舌头，其在腹部的中间上方的位置。这里提到的『蓝色』，实际上是多种元素的结合，因此说这是『无色花的色彩』。
§197
197.Papphāsamaṃsanti yathāṭhāne eva lambitvā thokaṃ parivattakamaṃsaṃ. Nirasanti nihīnarasaṃ. Nirojanti nippabhaṃ, ojārahitaṃ vā.
197.如同在适当位置悬挂着有尖角的肉块，肉片环绕着肉块。它们溢出腐败的液体，显示出无光泽、无力、松弛的样态。
§198
198.Obhaggāti avabhujitvā ṭhitā. Sakkharasudhāvaṇṇanti marumbehi katasudhāvaṇṇaṃ. ‘‘Setasakkharasudhāvaṇṇa’’ntipi pāṭho, setasakkharavaṇṇaṃ, sudhāvaṇṇañcāti attho.
198.『Obhagga』者，意为分开分离后依然站立。其色如糖蜜似的光泽，乃指由脉络形成的糖蜜色。经文中言『白糖蜜色』，即白色、糖蜜色两义。
§199
199. Antassa ābhujitvā ābhujitvā ṭhitappadesā antabhogaṭṭhānāni. Tesaṃ bandhanabhūtaṃ antaguṇaṃ nāmāti dassento āha ‘‘antaguṇanti antabhogaṭṭhānesu bandhana’’nti. Kuddālapharasukammādīni karontānaṃ antabhoge agaḷante ekato ābandhitvā, kiṃ viya? Yantasuttakamiva yantaphalakānīti. Kimiva tattha ṭhitanti āha ‘‘pādapuñchana…pe… ṭhita’’nti. Purimañcettha ābandhanassa, dutiyaṃ ṭhānākārassa nidassananti daṭṭhabbaṃ.
199.在内部分离后依然保持的，称为立着的部位，即内部所居之处。所谓内在特点，就是那些作为内在居所的纽带。释此说「内在特征是在内居处的纽带」。如同利用长鼻子、细长手指等动作将物体一端绑住，像缰绳勒住缰索一样。又如有经文所说脚跟处被固定。此处此前的捆绑，第二次作为住处形状的显现，现应明察。
§200
200.Asitaṃ nāma bhuttaṃ odanādi. Pītaṃ nāma pivanavasena ajjhohaṭapānakādi. Khāyitaṃ nāma saṃkhāditaṃ piṭṭhamūlaphalakhajjādi. Sāyitaṃ nāma assāditaṃ ambapakkamadhuphāṇitādi.
200.『Asita』名指米饭类食物，如粥等。『Pīta』指饮料如沸水、酒等。『Khāyita』指加工的食品，如发酵蔬菜或水稻茎叶等。『Sāyita』指熬煮、浸泡、水果醋等。
Yatthāti yasmiṃ udare. Yanti ca udarameva paccāmasati. Yattha pānabhojanādīni patitvā tiṭṭhatīti sambandho. Suvānavamathu sārameyyavantaṃ. Vivekanti vibhāgaṃ.
『Yattha』者，指所在的腹部。『Yanti』表示朝向腹部的方向。指从饮食等落入腹中后停驻成形之处。『Suvāna』意为鲜明而美好之色。『Viveka』指分别、划分的意思。
§201
201.Heṭṭhānābhipiṭṭhikaṇṭakamūlānaṃantareti purimabhāgavasena nābhiyā heṭṭhāpadesassa pacchimabhāgavasena heṭṭhimapiṭṭhikaṇṭakānaṃ vemajjhe. Veḷunāḷikasadiso padesoti adhippāyo.
201.「Heṭṭhānābhipiṭṭhikaṇṭakamūlānaṃantare」意谓位于前部的连结根部之间，如前半部分的腹部，在后半部分则属于后腹根部的中间部分。用丝绸管状一样的区域称呼此处为场所的统称。
§202
202.Samohitanti nicitaṃ.
202.『混乱』者，谓确定不疑的相反状态。
§204
204. Pūtibhāvaṃ āpannaṃ kukkuṭaṇḍaṃ pūtikukkuṭaṇḍaṃ. Uddeko pittādīhi vinā kevalo uddhaṅgamavāto.
204.『肮脏状态』现起者，如公鸡冠上的污垢，肮脏的公鸡冠。除开黄色及其他，单独风从上升，其余风无此性。
§205
205.Ācāmo avassāvanakañjikaṃ.
205.『渴饮』者，指饮水之渴望。
§206
206.Vakkahadayayakanapapphāse temayamānanti ettha yakanaṃ heṭṭhābhāgapūraṇeneva temeti, itarāni tesaṃ upari thokaṃ thokaṃ paggharaṇenāti daṭṭhabbaṃ.
206.『言辞如心深处涌现』者，如同这里天之下部分填满一般显现，此处还应观察其他部分均悉被片片遮蔽。
§207
207.Utuvikāro uṇhavalāhakādihetuko. Visamacchinno bhisādikalāpo visamaṃ udakaṃ paggharati, evamevaṃ sarīraṃ kesakūpādivivarehi upari, heṭṭhā, tiriyañca sedaṃ visamaṃ paggharatīti dassetuṃ visamacchinna-ggahaṇaṃ kataṃ.
207.『体热扰动』因赤热及风等原因。搅乱之处，水流交错受污染，身亦如发根及毛孔间上下左右俱受污染，为显现此搅乱遮蔽而成之痕迹。
§208
208.Visamāhāranti tadāpavattamānasarīrāvatthāya asappāyāhāraṃ, atikaṭukaaccuṇhādivisabhāgāhāraṃ vā. Sammohavinodaniyaṃ (vibha. aṭṭha. 356) pana ‘‘visabhāgāhāra’’ntveva vuttaṃ tadā pavattamānānaṃ dhātūnaṃ visabhāgattā.
208.『消化不良』及身受浊食，如不适之饮食过苦过热。由失明所乐放者，亦曾言及此为动乱时诸元素的浊染。
§209
209.‘‘Nhānakāle’’ti idaṃ udakassa upari sinehassa sambhavadassanatthaṃ vuttaṃ. Paribbhamantasinehabinduvisaṭasaṇṭhānāti visaṭaṃ hutvā paribbhamantasinehabindusaṇṭhānā. Utuvisabhāgo bahiddhāsamuṭṭhāno. Dhātuvisabhāgo antosamuṭṭhāno. Te padesāti te hatthatalādipadesā.
第209条中“沐浴时”一语，为说明水面上慈爱之心生起之意而说。所谓环绕着的慈爱水滴集合，即水滴聚合而成群，环绕于周围的慈爱水滴集合。天气与水两种成分中，天气成分生出于外部，水之成分起于内部。此处所指的“地方”，即从手掌底等处所指的部位。
§210
210.Kiñcīti uṇhādirasānaṃ aññataraṃ āhāravatthu. Nesanti sattānaṃ. Hadayaṃ āgilāyatīti visabhāgāhārādiṃ paṭicca hadayappadeso vivattati.
第210条中所言者，热等味觉为诸饮食之异样滋味。此因饮食而产生感受，生起于众生之中。所谓心脏此处分为不同部分，依据天气成分及饮食，心脏部位随之展开变化。
§211
211. Dadhino vissandanaaccharaso dadhimuttaṃ. Gaḷitvāti sanditvā. Tālumatthakavivarena otaritvāti matthakavivarato āgantvā tālumatthakena otaritvā.
第211条中，“乳浆之流动”意指牛乳状的分泌物流出。所谓流动，是指流淌、散开。依乳头凹陷之缘，由凹陷处向下生长，乳头底部由凹陷向下穿出。
§212
212. Telaṃ viya sakaṭassa nābhiakkhasīsānaṃ aṭṭhisandhīnaṃ abbhañjanakiccaṃ sādhayamānā. Kaṭakaṭāyantīti ‘‘kaṭa kaṭā’’ti saddaṃ karonti. Anuravadassanaṃ hetaṃ. Dukkhantīti dukkhitāni sañjātadukkhāni honti.
第212条中，犹如车轮轴上脐带骨节般，系骨骼关节形成之破坏动作。所谓卡咔响声，是发出“咔咔”声。此为证成过程。所谓苦痛，是指变苦及产生的苦恼。
§213
213. Samūlakūlamāsaṃ jhāpetvā chārikaṃ avassāvetvā gahitayūso māsakhāro. Ucchiṭṭhodakagabbhamalādīnaṃ chaḍḍanaṭṭhānaṃ candanikā. Ravaṇaghaṭaṃ nāma pakatiyā sammukhameva hoti. Yassa pana āraggamattampi udakassa pavisanamukhaṃ natthi, taṃ dassetuṃ ‘‘amukhe ravaṇaghaṭe’’ti vuttaṃ. Āyūhananti samīhanaṃ.
第213条中，将全株及根、叶等烧成灰，用于制造含月桂叶等用香的柬然油膏。放手水胎胎衣等废弃之处称为月光池。所谓罗刹之坛，位于祭坛正前方。若稍微尚无水入之口，为显示此境界，有言“在坛口”。所称灌注者，谓注水于坛中之意。
§214
214.Evañhītiādi yathāvuttāya uggahakosallapaṭipattiyā nigamanaṃ. Idāni yathāvuttaṃ manasikārakosallapaṭipattimpi nigamanavasena gahetvā kammaṭṭhānaṃ matthakaṃ pāpetvā dassetuṃ ‘‘anupubbato’’tiādi āraddhaṃ. Tattha paṇṇattisamatikkamāvasāneti kesādipaṇṇattisamatikkamavasena pavattāya bhāvanāya avasāne. Apubbāpariyamivāti ekajjhamiva. Kesāti iti-saddo ādiattho, pakārattho vā, evamādinā iminā pakārena vāti attho. Te dhammāti vaṇṇādivasena vavatthāpitā paṭikkūlākārato upaṭṭhitā koṭṭhāsadhammā.
第214条依此所言，是授法者应遵循的起首逐渐惟理之解法。现在根据所述之正行起首具体实施方法，为了证明严谨开始此法，以“逐渐显明”等语句起首。此处谓止息妄执及杂念之结尾，乃由烦恼等名辞断除，为实施修习之结束。所谓“始未周遍”，犹如仅得一处。所谓毛发之义，即指称号、标志等，用此方法表示等义。此等法理依次表达，由于相反之义而妥为展示之论书段落。
Bahiddhāpīti sasantānato bahipi, parasantānakāyepīti attho. Manasikāraṃ upasaṃharatīti yathāvuttaṃ paṭikkūlamanasikāraṃ upaneti. Yathā idaṃ, tathā etanti. Evaṃ sabbakoṭṭhāsesu pākaṭībhūtesūti yathā attano kāye, evaṃ paresampi kāye sabbesu kesādikoṭṭhāsesu paṭikkūlavasena vibhūtabhāvena upaṭṭhitesūti attho. Ayamettha kasiṇesu vaḍḍhanasadiso yogino bhāvanāviseso dassito.
巴外苦乐为多苦之意，巴内苦乐则指内苦之身。此意即是心念收敛，谓如前所说，内心厌弃不善之念。如「此法是，彼法亦是」之义。诸烦劳境界上，因己身之苦集故，亦在他身诸烦劳境界，包括毛发等皆显为不乐不净，以此显现。其在境界之修习中，犹如增长相般，特别示现于瑜伽修行者。
Anupubbamuñcanādīti ādi-saddena suttantanayena vibhāvitaṃ vīriyasamatāyojanaṃ saṅgaṇhāti. Punappunaṃ manasi karototi vuttanayena attano kāye kesādike ‘‘paṭikkūlā paṭikkūlā’’ti abhiṇhaso manasikāraṃ pavattentassa yadā saddhādīni indriyāni laddhasamathāni visadāni pavattanti, tadā assaddhiyādīnaṃ dūrībhāvena sātisayaṃ balappattehi sattahi saddhammehi laddhūpatthambhāni vitakkādīni jhānaṅgāni paṭutarāni hutvā pātubhavanti. Tesaṃ ujuvipaccanīkatāya nīvaraṇāni vikkhambhitāneva honti saddhiṃ tadekaṭṭhehi pāpadhammehi. Upacārasamādhinā cittaṃ samādhiyati, so taṃyeva nimittaṃ āsevanto bhāvento bahulīkaronto appanaṃ pāpuṇāti. Tena vuttaṃ ‘‘anukkamena appanā uppajjatī’’ti. Sabbākāratoti vaṇṇādivasena pañcadhāpi. Sāti appanā.
「渐进放弃」者，谓由始端言语，自经中所显明之精进平等调伏法相，人持续不断于心作意。譬如于己身诸毛发等，默念『不乐不乐』，当信心等根所得调柔明净时，其时无信等识远离，及由具有正见力之善法所致生一切善法，深入禅定及正思维无阻，任运现起正念正定。此时逆行之烦恼被正念慧理所推开，恰如被一缕如是戒律所抵挡。藉近行禅定，心入正定，住于同一境相，勤修而逐渐深入得安止。此故有言『轻柔而安止生起』。一切属性，诸如色相等，分五类。此即为有念之安止。
Yadi panetaṃ kammaṭṭhānaṃ aviññāṇakāsubhakammaṭṭhānāni viya paṭhamajjhānavasena sijjhati, atha kasmā ‘‘kāyagatāsatī’’ti vuttanti āha ‘‘evaṃ paṭhamajjhānavasenā’’tiādi. Nānāvaṇṇasaṇṭhānādīsu dvattiṃsāya koṭṭhāsesu pavattamānāya satiyā kiccamettha sātisayanti āha ‘‘satibalena ijjhanato’’ti.
若此业处（修习法门）似无明之不善业处般，由初禅获入，何以称作『身念』？谓此初禅之功德勤行。在各类色相等三十二境界中起行，勤念此事，则称『由定力精勤』。
Pantasenāsanesu, adhikusalesu ca aratiṃ, kāmaguṇesu ca ratiṃ sahati abhibhavatīti aratiratisaho sarīrasabhāvacintanena anabhiratiyā pahīnattā. Tathā koṭṭhāsabhāvanāya attasinehassa parikkhīṇattā bhayabheravaṃ sahati, sītādīnañca adhivāsakajātiko hoti. Attasinehavasena hi purisassa bhayabheravaṃ hoti, dukkhassa ca anadhivāsanaṃ. Imaṃ pana koṭṭhāsabhāvanamanuyuttassa na kevalaṃ paṭhamajjhānamattameva, uttaripi paṭivedho atthīti dassetuṃ ‘‘kesādīna’’ntiādi vuttaṃ.
于精神沉著与世欲境界，厌离之心生，克服对身体性欲之执着，生无爱心。如此于烦恼念境中，灭己爱恋，忍受恐怖畏惧，生寒厉之感。身无爱心故，畏惧与苦苦痛无附着。此境非仅初禅独存，更有后续禅境得以说明，故称「等毛发等」等词。
Ānāpānassatikathāvaṇṇanā入出息念论注释
§215
215. Yaṃ taṃ evaṃ pasaṃsitvā ānāpānassatikammaṭṭhānaṃ niddiṭṭhanti sambandho. Tattha yasmā ‘‘kathaṃ bhāvito’’tiādikāya pucchāpāḷiyā atthe vibhāvite thomanāpāḷiyāpi attho vibhāvitoyeva hoti bhedābhāvato, tasmā taṃ laṅghitvā ‘‘kathaṃ bhāvito cā’’tiādinā ārabhati. Tattha hi ito pasaṃsābhāvo ‘‘ayampi kho’’ti vacanañca viseso. Tesu pasaṃsābhāvaṃ dassetuṃ ‘‘evaṃ pasaṃsitvā’’ti vuttaṃ. Pasaṃsā ca tattha abhirucijananena ussāhanatthā. Tañhi sutvā bhikkhū ‘‘bhagavā imaṃ samādhiṃ anekehi ākārehi pasaṃsati, santo kirāyaṃ samādhi paṇīto ca asecanako ca sukho ca vihāro pāpadhamme ca ṭhānaso antaradhāpetī’’ti sañjātābhirucayo ussāhajātā sakkaccaṃ anuyuñjitabbaṃ paṭipajjitabbaṃ maññanti. ‘‘Ayampi kho’’ti padassa ye ime mayā nibbānamahāsarassa otaraṇatitthabhūtā kasiṇajjhānaasubhajjhānādayo desitā, na kevalaṃ te eva, ayampi khoti bhagavā attano paccakkhabhūtaṃ samādhiṃ desanānubhāvena tesampi bhikkhūnaṃ āsannaṃ, paccakkhañca karonto sampiṇḍanavasena evamāhāti sambandhamukhena attho veditabbo.
215. 若依此而赞叹入出息念业处之事，其中因「如何修习」等诸问，在巴利文中已详尽阐述，无异故跳过此问答，直接了然发起修习。此际虽无前述赞叹，却有特别称许「此亦然」之说。听闻此语后，众比库思惟『世尊为多种诸法赞叹此正定，且其安住于善法中能够消解恶法』，由生欣喜与精进。若称「此亦然」，因为世尊示现诸善禅定法，非唯如涅槃大乘法，亦属比库们现前通达，故在修习上具实际接近意义。
Soḷasavatthukanti catūsu anupassanāsu catunnaṃ catukkānaṃ vasena soḷasaṭṭhānaṃ. Sabbākāraparipūroti kammaṭṭhānapāḷiyā padattho piṇḍattho upamā codanā parihāro payojananti evamādīhi sabbehi ākārehi paripuṇṇo. Niddesoti kammaṭṭhānassa nissesato vitthāro.
所谓十六处即四念处中四种审视，以四类四境，合计十六处。修业处巴利语意指行为对象、所缘及、比喻、教授及利益等诸义。此处意指对业处的详说。总结即业处之阐述与展开说明。
§216
216.Kathanti idaṃ pucchanākāravibhāvanapadaṃ. Pucchā cettha kathetukamyatāvasena aññāsaṃ asambhavato. Sā ca upari desanaṃ āruḷhānaṃ sabbesaṃ pakāravisesānaṃ āmasanavasenāti imamatthaṃ dassento ‘‘kathanti…pe… kamyatāpucchā’’ti āha. Kathaṃ bahulīkatoti etthāpi ‘‘ānāpānassatisamādhī’’ti padaṃ ānetvā sambandhitabbaṃ. Tattha kathanti ānāpānassatisamādhibahulīkāraṃ nānappakārato vitthāretukamyatāpucchā. Bahulīkato ānāpānassatisamādhīti tathāpuṭṭhadhammanidassananti imamatthaṃ ‘‘eseva nayo’’ti iminā atidisati. Tathā santabhāvādayopi tassa yehi bhāvanābahulīkārehi siddhā, taggahaṇeneva gahitā hontīti dassetuṃ ‘‘kathaṃ bahulīkato…pe… vūpasametīti etthāpi eseva nayo’’ti vuttaṃ.
第216条。此处说明了提问句构成词的释义。因提问多为希望得到说法而非其他故，不可能出现其他含义。上文为深入阐述说法，故用所有形式的构成词及其寄生语终止音的用法，借“在此教法中对‘如何说’等提问词”说法来解释其意义。“如何多次”的说法，此处引出“入出息念定”等词，需说明其关联内容。谓“如何多次”即指对入出息念定的多种展开进行论述。多次展开入出息念定，即为对该法所现多义的详说，是该文所指“此即法”。含义过分强调了这种联系。以此述入出息念定对各个境界多样修习与成就的说法，表明以此说明“怎样多次……止息”等内容的对应篇章论述。
‘‘Puna ca paraṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro satipaṭṭhāne bhāventī’’tiādīsu (ma. ni. 2.247) uppādanavaḍḍhanaṭṭhena bhāvanā vuccatīti tadubhayavasena atthaṃ dassento ‘‘bhāvitoti uppādito vaḍḍhito vā’’ti āha. Tattha bhāvaṃ vijjamānataṃ ito gatoti bhāvito, uppādito paṭiladdhamattoti attho. Uppanno pana laddhāsevano, bhāvito paguṇabhāvaṃ āpādito, vaḍḍhitoti attho . Ānāpānapariggāhikāyāti dīgharassādivisesehi saddhiṃ assāsapassāse paricchijjagāhikāya, te ārabbha pavattāya, satiyaṃ paccayabhūtāyanti attho. Purimasmiñhi atthe samādhissa satiyā sahajātādipaccayabhāvo vutto sampayuttavacanato, dutiyasmiṃ pana upanissayabhāvopi. Upacārajjhānasahagatā hi sati appanāsamādhissa upanissayo hotīti. Bahulīkatoti bahulaṃ pavattito, tena āvajjanādivasībhāvappattimāha. Yo hi vasībhāvaṃ āpādito, so icchiticchitakkhaṇe samāpajjitabbato punappunaṃ pavattīyati. Tena vuttaṃ ‘‘punappunaṃ kato’’ti. Yathā ‘‘idheva, bhikkhave, samaṇo’’ti (ma. ni. 1.139; a. ni. 4.241), ‘‘vivicceva kāmehī’’ti (dī. ni. 1.226; saṃ. ni. 2.152; a. ni. 4.123) ca evamādīsu paṭhamapade vutto eva-saddo dutiyādīsupi vutto eva hoti, evamidhāpīti āha ‘‘ubhayattha evasaddena niyamo veditabbo’’ti. Ubhayapadaniyamena laddhaguṇaṃ dassetuṃ ‘‘ayañhī’’tiādi vuttaṃ.
“另且，吾曾宣说弟子们的修行法门，诸弟子们依此修习四念处”等（摩诃尼柯耶2.247）等处，由生起增长二义，称为“修习”，于彼此两义中阐释。例如“修习”为从无至有的产生，谓开始修心；“增长”则为已生起者的加强与增进。又“修习”为持续获得与保持修行功德。称“入出息共摄体”，谓包括长时呼吸的安心共摄，自彼开始修学。前义为本体自然缘起，后义则为辅助依止。因入出息念定有近行禅定作为辅助依止而成故。谓“多次修习”意指多频修行及由此成就多种禅法。此后说“多次修习入出息念定”即此理，且说明禅定现行常起，有所含义。谓已获成的禅法凡成即生，即为不断多次之意。此有言“多次为行”等。譬如“此间，诸比库，沙门”“远离欲乐”等如是初次言语，以及后来呼应语的应用，故言“一切应依此二语相应规则解。”依此两词规，显现功德增加，谓“此即是此”。
Asubhakammaṭṭhānanti asubhārammaṇajhānamāha. Taṃ hi asubhesu yogakammabhāvato, yogino sukhavisesānaṃ kāraṇabhāvato ca ‘‘asubhakammaṭṭhāna’’nti vuccati. ‘‘Kevala’’nti iminā ārammaṇaṃ nivatteti. Paṭivedhavasenāti jhānapaṭivedhavasena. Jhānañhi bhāvanāvisesena ijjhantaṃ attano visayaṃ paṭivijjhantameva pavattati, yathāsabhāvato paṭivijjhīyati cāti ‘‘paṭivedho’’ti vuccati. Oḷārikārammaṇattāti bībhacchārammaṇattā. Paṭikkūlārammaṇattāti jigucchitabbārammaṇattā. Pariyāyenāti kāraṇena, lesantarena vā. Ārammaṇasantatāyāti anukkamena vicetabbataṃ pattaṃ ārammaṇassa paramasukhumataṃ sandhāyāha. Sante hi sannisinne ārammaṇe pavattamāno dhammo sayampi sannisinnova hoti. Tenāha ‘‘santo vūpasanto nibbuto’’ti, nibbutasabbapariḷāhoti attho. Ārammaṇasantatāya tadārammaṇadhammānaṃ santatā lokuttaradhammārammaṇāhi paccavekkhaṇāhi dīpetabbā.
所谓“不净境所”为不净之相禅定所起者。因不净境乃修禅者所依之修持法，且为禅修能令安乐生起之因，故称为“不净境所”。“纯粹”谓止于所缘境。“切入”谓以禅定特征对境界专心深入，谓所缘境入其本性、透彻了知，如火燄能烧尽其物，谓为“切入”。“股腱相”即如厌恶之相。“相反”即厌恶之义。谓“循转”指依缘、余染等之细微持续不断，谓的微妙深入境界。谓处于当时相近的所缘中，境法本身似同在一起。由此拟作“不动、止息、灭尽”之义。所谓灭尽是终结一切痛苦。故此应当对修习此不净境所时境界相续不断及以无漏天上之境观照心得加以了知。
Nāssa santapaṇītabhāvāvahaṃ kiñci secananti asecanako. Asecanakattā anāsittako. Anāsittakattā eva abbokiṇṇo asammisso parikammādinā. Tato eva pāṭiyekko visuṃyeveko. Āveṇiko asādhāraṇo. Sabbametaṃ sarasato eva santabhāvaṃ dassetuṃ vuttaṃ. Parikammaṃ vā santabhāvanimittaṃ, parikammanti ca kasiṇakaraṇādīni nimittuppādapariyosānaṃ, tādisaṃ idha natthīti adhippāyo. Tadā hi kammaṭṭhānaṃ nirassādattā asantamappaṇītaṃ siyā. Upacārena vā natthi ettha santatāti yojanā. Yathā upacārakkhaṇe nīvaraṇavigamena, aṅgapātubhāvena ca paresaṃ santatā hoti, na evamimassa. Ayaṃ pana ādisamannā…pe… paṇīto cāti yojanā. Kecīti uttaravihāravāsike sandhāyāha. Anāsittakoti upasecanena na āsittako. Tenāha ‘‘ojavanto’’ti, ojavantasadisoti attho. Madhūroti iṭṭho, cetasikasukhapaṭilābhasaṃvattanaṃ tikacatukkajjhānavasena, upekkhāya vā santabhāvena sukhagatikattā sabbesampi vasena veditabbaṃ. Jhānasamuṭṭhānapaṇītarūpaphuṭṭhasarīratāvasena pana kāyikasukhapaṭilābhasaṃvattanaṃ daṭṭhabbaṃ, tañca kho jhānato vuṭṭhitakāle. Imasmiṃ pakkhe ‘‘appitappitakkhaṇe’’ti idaṃ hetumhi bhummavacanaṃ daṭṭhabbaṃ. Avikkhambhiteti jhānena sakasantānato anīhaṭe appahīne. Akosallasambhūteti akosallaṃ vuccati avijjā, tato sambhūte. Avijjāpubbaṅgamā hi sabbe pāpadhammā. Khaṇenevāti attano pavattikkhaṇeneva. Antaradhāpetīti ettha antaradhāpanaṃ vināsanaṃ, taṃ pana jhānakattukassa idhādhippetattā pariyuṭṭhānappahānaṃ hotīti āha ‘‘vikkhambhetī’’ti. Vūpasametīti visesena upasameti. Visesena upasamanaṃ pana sammadeva upasamanaṃ hotīti āha ‘‘suṭṭhu upasametī’’ti.
谓“无不净欲动作”者非欲不净之行为。谓非不净，且不染污侵染。非染污即清净无垢。又谓“唯一不纯洁者”者，即独一不纯洁。谓所缘乃纯净境界故能显现清净相。谓此乃显现修持心之相，不是依因所起法。谓“无染污”即无垢染不洁。谓清凉等此为对彼修习境所。谓“心欢愉”体现清净身心的感得，由四禅保持及等禅安住各法。谓身心皆是禅造成时所获之安乐。谓“短暂且不间断”此义即指此缘境在暂时之间不间断。谓“无乱”即由禅定行为所成，不曾破坏。谓“无恶”者即因无明成恶之谓。谓“即刻”谓当下持续之意。谓“灭迹”即对禅定及其特性之摧除执。谓“止息”乃特指禅定止息苦恼之况。谓“真实止息”意指正法止息。由此称“真善止息”等。
Nanu ca aññopi samādhi attano pavattikkhaṇeneva paṭipakkhadhamme antaradhāpeti vūpasameti, atha kasmā ayameva samādhi evaṃ visesetvā vuttoti? Pubbabhāgato paṭṭhāya nānāvitakkavūpasamasabbhāvato. Vuttañhetaṃ – ‘‘ānāpānassati bhāvetabbā vitakkupacchedāyā’’ti (a. ni. 9.1; udā. 31). Apica tikkhapaññassa ñāṇuttarassetaṃ kammaṭṭhānaṃ, ñāṇuttarassa ca kilesappahānaṃ itarehi sātisayaṃ, yathā saddhādhimuttehi diṭṭhippattassa. Tasmā imaṃ visesaṃ sandhāya ‘‘ṭhānaso antaradhāpeti vūpasametī’’ti vuttaṃ. Atha vā nimittapātubhāve sati khaṇeneva aṅgapātubhāvasabbhāvato ayameva samādhi ‘‘ṭhānaso antaradhāpeti vūpasametī’’ti vutto. Yathā taṃ mahato akālameghassa uṭṭhitassa dhārānipāte khaṇeneva pathaviyaṃ rajojallassa vūpasamo. Tenāha – ‘‘seyyathāpi, bhikkhave, mahāakālamegho uṭṭhito’’tiādi (saṃ. ni. 5.985; pārā. 165). Sāsanikassa jhānabhāvanā yebhuyyena nibbedhabhāgiyāva hotīti āha ‘‘nibbedhabhāgiyattā’’ti. Buddhānaṃ pana ekaṃsena nibbedhabhāgiyāva hoti. Imameva hi kammaṭṭhānaṃ bhāvetvā sabbepi sammāsambuddhā sammāsambodhiṃ adhigacchanti. Ariyamaggassa pādakabhūto ayaṃ samādhi anukkamena vaḍḍhitvā ariyamaggabhāvaṃ upagato viya hotīti āha ‘‘anupubbena ariyamaggavuddhippatto’’ti.
难道他种禅定不是因当前作用而止息相反法么？彼则否定。前半为多念调伏，故称止息。已说“入出息念应修习以断念内心障碍”等（增支藏9.1、优陀那31）。且是明智人最高智慧之修行法，亦为断除烦恼，及以信等修正现观。故针对此特定义项而称“此处止息相反者”之说。又谓“缘相发起时念，在一时由念速起身念，谓此禅定在此为止息相反。”譬如大无时云起泻雨瞬间沉着地面水流。故言“譬如诸比库，如大无时云起为雨”等（相应文集5.985；巴拉文165）。谓经论中禅修多为觉悟根本功德故，故称“觉悟根本”。佛陀悉得此定，遍于诸佛所共具。此为圣道初步，由此渐进增强圣道功德，如言“渐次得圣道增长”
Ayaṃ panattho virāganirodhapaṭinissaggānupassanānaṃ vasena sammadeva yujjati. Heṭṭhā papañcavasena vuttamatthaṃ sukhaggahaṇatthaṃ saṅgahetvā dassento ‘‘ayaṃ panettha saṅkhepattho’’ti āha, piṇḍatthoti vuttaṃ hoti.
此方法乃以离欲断除及放弃为基础，正当且恰当修持法。下文言因覆蔽过甚，则为导向苦痛的聚集。今以简要说明引证，称“此即是此简要旨趣”。“聚集缘”者，即法义为聚集。
§217
217.Tamatthanti taṃ ‘‘kathaṃ bhāvito’’tiādinā pucchāvasena saṅkhepato vuttamatthaṃ. ‘‘Idha tathāgato loke uppajjatī’’tiādīsu (dī. ni. 1.190; ma. ni. 1.291; a. ni. 3.61) idha-saddo lokaṃ upādāya vutto, ‘‘idheva tiṭṭhamānassā’’tiādīsu (dī. ni. 2.369) okāsaṃ, ‘‘idhāhaṃ, bhikkhave, bhuttāvī assaṃ pavārito’’tiādīsu (ma. ni. 1.30) padapūraṇamattaṃ, ‘‘idha bhikkhu dhammaṃ pariyāpuṇātī’’tiādīsu (a. ni. 5.73) pana sāsanaṃ, ‘‘idha, bhikkhave, bhikkhū’’ti idhāpi sāsanamevāti dassento ‘‘bhikkhave, imasmiṃ sāsane bhikkhū’’ti vatvā tamatthaṃ pākaṭaṃ katvā dassetuṃ ‘‘ayañhī’’tiādi vuttaṃ. Tattha sabbappakāraānāpānassatisamādhinibbattakassāti sabbappakāraggahaṇaṃ soḷasa pakāre sandhāya. Te hi imasmiṃyeva sāsane. Bāhirakā hi jānantā ādito catuppakārameva jānanti. Tenāha ‘‘aññasāsanassa tathābhāvapaṭisedhano’’ti, yathāvuttassa puggalassa nissayabhāvapaṭisedhanoti attho. Etena ‘‘idha bhikkhave’’ti idaṃ antogadhevasaddanti dasseti. Santi hi ekapadānipi sāvadhāraṇāni yathā ‘‘vāyubhakkho’’ti. Tenevāha ‘‘idheva, bhikkhave, samaṇo’’tiādi. Paripuṇṇasamaṇakaraṇadhammo hi so, yo sabbappakāraānāpānassatisamādhinibbattako. Parappavādāti paresaṃ aññatitthiyānaṃ nānappakārā vādā titthāyatanāni.
其义如问言‘如何成就’等语而略陈。谓‘在此，如来于世间现起’等（长部尼1.190；中部尼1.291；增支3.61）所谓“此处”者，是依世界而说，“正是在此立于此处者”之类（长部尼2.369）谓机，“我于此，诸比库，曾食饱而解脱”之句（中部尼1.30）乃字句充满之义，“此处比库成就法”之语（增支5.73）虽仅说教法，而因「诸比库，此处」等语，表明此处即是教学之处，旨在明示此义，谓“仅此即是”且此等语已明示。彼处若干法门乃依止呼吸念定所得，由十六种分别加持，是谓摄持十六种诸门。此等法门皆在此教法内。外人虽知其始，然仅知四种方便。故谓此为“对他教法之非及”，即针对该人对他教法依止之非也。由此“诸比库，此处”即内在词，示彼教义。乃连一字亦需谨守，如同“风饥”一词。故又言“正是在此，比库”如是语。所谓完备出家者，则是能依止十六种诸门心得者。异说者指他派他教之多种说法及（诸）教派门也。
Araññādikasseva bhāvanānurūpasenāsanataṃ dassetuṃ ‘‘imassa hī’’tiādi vuttaṃ. Duddamo damathaṃ anupagato goṇo kūṭagoṇo. Yathā thanehi sabbaso khīraṃ na paggharati, evaṃ dohapaṭibandhinī kūṭadhenu. Rūpasaddādike paṭicca uppajjanako assādo rūpārammaṇādiraso. Pubbe āciṇṇārammaṇanti pabbajjato pubbe, anādimati vā saṃsāre paricitārammaṇaṃ.
为示意出家修习荒野等行法所适宜之住处，故有“此地等”语。愚者当难堪治，无所近入，倍杂恶劣。如若尽于群群，不供乳食，犹如牢牛般不掩死乳。依赖形声等而生之苦称谓为感官之感受。先前所熟悉之境，即出家之前生活所熟悉者，或谓不断轮回中所熟知境界。
Nibandheyyāti bandheyya. Satiyāti sammadeva kammaṭṭhānasallakkhaṇasampavattāya satiyā. Ārammaṇeti kammaṭṭhānārammaṇe. Daḷhanti thiraṃ, yathā satokārissa upacārappanābhedo samādhi ijjhati, tathā thāmagataṃ katvāti attho.
“须连缚”者谓须连系。所谓念者，意指依适当业处标记而成的正念。所谓‘所缘’，即业处所缘之境。‘坚固’‘稳定’，如同依止构筑座具而成定，故名“坚固”意，谓此定为止而不散。
Visesādhigamadiṭṭhadhammasukhavihārapadaṭṭhānanti sabbesaṃ buddhānaṃ, ekaccānaṃ paccekabuddhānaṃ, buddhasāvakānañca visesādhigamassa ceva aññakammaṭṭhānena adhigatavisesānaṃ diṭṭhadhammasukhavihārassa ca padaṭṭhānabhūtaṃ.
所谓“特别所得、见法、乐住及其基础”，乃指诸佛、部分辟支佛及佛之弟子所特别依止于他业处外而得之特别得见、法乐、定境基础。
Vatthuvijjācariyo viya bhagavā yogīnaṃ anurūpanivāsaṭṭhānupadisanato.
世尊如同具足所知的供养者，为瑜伽行者示现合适住宿与住处。
Bhikkhu dīpisadiso araññe ekiko viharitvā paṭipakkhanimmathanena icchitatthasādhanato. Phalamuttamanti sāmaññaphalamāha. Parakkamajavayoggabhūminti bhāvanussāhajavassa yoggakaraṇabhūmibhūtaṃ.
比库如灯炬般，独住于林中，以安住正法为意欲，修习禅定安宁。所谓功德之果乃是凡夫喜好出家法的成果。所谓勇猛迅疾相合之地，表明出家修习为修行协助之地。
§218
218.Evaṃ vuttalakkhaṇesūti abhidhammapariyāyena (vibha. 530), suttantapariyāyena ca vuttalakkhaṇesu. Rukkhasamīpanti ‘‘yāvatā majjhanhike kāle samantā chāyā pharati, nivāte paṇṇāni patanti, ettāvatā rukkhamūlanti vuccatī’’ti evaṃ vuttaṃ rukkhassa samīpaṭṭhānaṃ. Avasesasattavidhasenāsananti pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjanti evaṃ vuttaṃ.
遂如所说，所谓教义特征的阐述，谓以阿毗达摩义或经文义分别表达。树木依次而立，谓‘至中暑时节，周围树荫浓密，风息时树叶飘落，凡此谓之树根部’。此为树木所在之处的说法。山峦岩穴、山洞、干枯森林、空旷之地、树叶堆积之所，皆如此描述。
Ututtayānukūlaṃ dhātucariyānukūlanti gimhādiututtayassa, semhādidhātuttayassa, mohādicariyattayassa ca anukūlaṃ. Tathā hi gimhakāle ca araññaṃ anukūlaṃ, hemante rukkhamūlaṃ, vassakāle suññāgāraṃ, semhadhātukassa semhapakatikassa araññaṃ, pittadhātukassa rukkhamūlaṃ , vātadhātukassa suññāgāraṃ anukūlaṃ, mohacaritassa araññaṃ, dosacaritassa rukkhamūlaṃ, rāgacaritassa suññāgāraṃ anukūlaṃ. Alīnānuddhaccapakkhikanti asaṅkocāvikkhepapakkhikaṃ. Sayanañhi kosajjapakkhikaṃ, ṭhānacaṅkamanāni uddhaccapakkhikāni, na evaṃ nisajjā. Tato evassa santatā. Nisajjāya daḷhabhāvaṃ pallaṅkābhujanena, assāsapassāsānaṃ pavattanasukhataṃ uparimakāyassa ujukaṭṭhapanena, ārammaṇapariggahūpāyaṃ parimukhaṃ satiyā ṭhapanena dassento. Ūrubaddhāsananti ūrūnamadhobandhanavasena nisajjā. Heṭṭhimakāyassa anujukaṃ ṭhapanaṃ nisajjā-vacaneneva bodhitanti ‘‘ujuṃ kāya’’nti ettha kāya-saddo uparimakāyavisayoti āha ‘‘uparimasarīraṃ ujukaṃ ṭhapetvā’’ti. Taṃ pana ujukaṭṭhapanaṃ sarūpato, payojanato ca dassetuṃ ‘‘aṭṭhārasā’’tiādi vuttaṃ. Na paṇamantīti na onamanti. Na paripatatīti na vigacchati vīthiṃ na vilaṅghati, tato eva pubbenāparaṃ visesuppattiyā vuddhiṃ phātiṃ upagacchati. Idha pari-saddo abhi-saddena samānatthoti āha ‘‘kammaṭṭhānābhimukha’’nti, bahiddhā puthuttārammaṇato nivāretvā kammaṭṭhānaṃyeva purakkhitvāti attho. Parīti pariggahaṭṭho ‘‘pariṇāyikā’’tiādīsu (dha. sa. 16) viya. Niyyānaṭṭho paṭipakkhato niggamanaṭṭho. Tasmā pariggahitaniyyānanti sabbathā gahitāsammosaṃ pariccattasammosaṃ satiṃ katvā, paramaṃ satinepakkaṃ upaṭṭhapetvāti attho.
所谓契合天寒地热之节气也，谓依据四时变化，结合地理环境与心理性质而说。譬如冬天契合山洞，夏契合树根，雨季契合空舍，风系契合空舍，火系契合山林，水系契合树根，风系契合空舍，痴行契合山林，嗔行契合树根，贪行契合空舍。所谓心不躁动如展翼亦非束缚睡眠。坐卧以身法镇定，呼吸流畅，上身挺直，具戒心守护内外之念，此谓扎稳坐姿。绑膝坐如膝间缚带。谓对下体之挺直，称为坐姿，体即指身体，谓上身体挺直而坐。此挺直姿势本质明显，有助显扬此法，故说其透彻。非噬咬或颤动，不跌落亦不乱走路，故连续前后流转日益增进。谓所说教法围绕修行对象，意为由外收摄外境，转入专注当前修习处所。所谓包裹、封闭、领导引导之义。谓由念摄持而固守，故称全然专注。
§219
219.Satovāti satiyā samannāgato eva saranto eva assasati nāssa kāci sativirahitā assāsappavatti hotīti attho. Sato passasatīti etthāpi satova passasatīti eva-saddo ānetvā vattabbo. Satokārīti sato eva hutvā, satiyā eva vā kātabbassa kattā, karaṇasīlo vā. Yadi ‘‘satova assasati sato passasatī’’ti etassa vibhaṅge (ma. ni. 3.148; saṃ. ni. 5.986; pārā. 165) vuttaṃ, atha kasmā ‘‘assasati passasati’’cceva avatvā ‘‘satokārī’’ti vuttaṃ? Ekarasaṃ desanaṃ kātukāmatāya. Paṭhamacatukke padadvayameva hi vattamānakālavasena āgataṃ, itarāni anāgatakālavasena. Tasmā ekarasaṃ desanaṃ kātukāmatāya sabbattha (paṭi. ma. 1.165 ādayo) ‘‘satokāri’’cceva vuttaṃ.
所谓具戒之念，谓仅念起处常住，且通畅不乱呼吸。所谓‘念依气起’，此时亦应加念。『造念者』谓令念起，具念者为念行施用。如说‘既念且起’是针对当下现场，余时则非。故为一义宣传而言‘造念者’。
Dīghaṃassāsavasenāti dīghaassāsavasena vibhattialopaṃ katvā niddeso. Dīghanti vā bhagavatā vuttaassāsavasena. Cittassa ekaggataṃ avikkhepanti vikkhepassa paṭipakkhabhāvato ‘‘avikkhepo’’ti laddhanāmacittassa ekaggabhāvaṃ pajānato. Sati upaṭṭhitā hotīti ārammaṇaṃ upagantvā ṭhitā hoti. Tāya satiyā tena ñāṇenāti yathāvuttāya satiyā, yathāvuttena ca ñāṇena. Idaṃ vutta hoti – dīghaṃ assāsaṃ ārammaṇabhūtaṃ avikkhittacittassa, asammohato vā pajānantassa tattha sati upaṭṭhitā eva hoti, taṃ sampajānantassa ārammaṇakaraṇavasena, asammohavasena vā sampajaññaṃ, tadadhīnasatisampajaññena taṃsamaṅgī yogāvacaro satokārī nāma hotīti. Paṭinissaggānupassī assāsavasenāti paṭinissaggānupassī hutvā assasanassa vasena. ‘‘Paṭinissaggānupassīassāsavasenā’’ti vā pāṭho. Tassa paṭinissaggānupassino assāsā paṭinissaggānupassīassāsā, tesaṃ vasenāti attho. Vinayanayena anto uṭṭhitasasanaṃ assāso, bahi uṭṭhitasasanaṃ passāso. Suttantanayena pana bahi uṭṭhahitvāpi anto sasanato assāso, anto uṭṭhahitvāpi bahi sasanato passāso. Ayameva ca nayo –
所谓长呼吸者，是谓以长呼吸为界，用合断呼吸之误解，意在说明心执着不散，与散乱相对为‘不散’心集。一旦念起即驻立不动。念与知见相应，谓以正确的念与正确的智慧共为相应。正念成立谓念起而持续不散。所谓念伴智慧，即借念而知，智慧而念。说此句者：长呼吸为住相，断续心非惑乱者，念立而知相随，此乃正念由正知摄持，称为正念修行者。所谓苦心观察断烦恼者，苦即观照烦恼之意思。念力强盛，因念力住及正知，故称为入正念者。
‘‘Assāsādimajjhapariyosānaṃ satiyā anugacchato ajjhattaṃ vikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā cā’’ti, ‘‘passāsādimajjhapariyosānaṃ satiyā anugacchato bahiddhā vikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā cā’’ti (paṭi. ma. 1.157) –
谓苦苦乐乐之间，念引导心入正念，而心与身皆坚定稳固，如遭遇纵横困扰亦能无惧、无乱。说如观呼吸，入念稳定，身心稳固，散乱不生。
Imāya pāḷiyā sameti.
以上者为巴利文原文也。
Paṭhamaṃ abbhantaravāto bahi nikkhamati, tasmā pavattikkamena assāso paṭhamaṃ vuttoti vadanti. Tāluṃ āhacca nibbāyatīti tāluṃ āhacca nirujjhati. Tena kira sampatijāto bāladārako khipitaṃ karoti. Evaṃ tāvātiādi yathāvuttassa atthassa nigamanaṃ. Keci ‘‘evaṃ tāvāti anena pavattikkamena assāso bahinikkhamanavātoti gahetabbanti adhippāyo’’ti vadanti.
“首先，内在的呼吸气流向外逸出，因此因为呼吸的运动被称为‘首先’。含住舌头而熄灭，即含住舌头则呼吸停止。据说因此由此发生的婴儿孩子恼怒不安。如此种种，正如前所述，谓之结论。有些人说：‘因为由此呼吸运动，所以被称为外逸呼吸气流’这是一种观点。
Addhānavasenāti kāladdhānavasena. Ayaṃ hi addhāna-saddo kālassa, desassa ca vācako. Tattha desaddhānaṃ udāharaṇabhāvena dassetvā kāladdhānavasena assāsapassāsānaṃ dīgharassataṃ vibhāvetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Tattha okāsaddhānanti okāsabhūtaṃ addhānaṃ. Pharitvāti byāpetvā. Cuṇṇavicuṇṇāpi anekakalāpabhāvena. Dīghaṃ addhānanti dīghaṃ padesaṃ. Tasmāti saṇikaṃ pavattiyā dīghasantānatāya ‘‘dīghā’’ti vuccanti. Ettha ca hatthiādisarīre, sunakhādisarīre ca assāsapassāsānaṃ desaddhānavisiṭṭhena kāladdhānavaseneva dīgharassatā vuttāti veditabbā. ‘‘Saṇikaṃ pūretvā saṇikameva nikkhamanti’’, ‘‘sīghaṃ pūretvā sīghameva nikkhamantī’’ti ca vacanato. Manussesūti samānappamāṇesupi manussasarīresu. Dīghaṃ assasantīti dīghaṃ assāsappabandhaṃ pavattentīti attho. Passasantīti etthāpi eseva nayo. Sunakhasasādayo viya rassaṃ assasanti ca passasanti cāti yojanā. Idaṃ pana dīghaṃ, rassañca assasanaṃ, passasanañca tesaṃ sattānaṃ sarīrasabhāvoti daṭṭhabbaṃ. Tesanti sattānaṃ. Teti assāsapassāsā. Ittaramaddhānanti appakaṃ kālaṃ.
“时节之气”意即“时节之力”。这里‘时节’一词表明时间、时节之义。通过举例说明发生的时节，借此‘时节之力’可详细说明吸气呼气的长短等事情，如‘等于是’等说。此中‘窗口般的时节之力’是指周围之时节之力。‘遍布’意谓扩散开来。‘粉碎诸物’意谓种种相关之细微综合。‘长时节’指时间久远的场所。由此，因延续的呼吸运动，传承长度称为‘长’。这里以大象及象牙的身体，及狐爪般的身体为例来说明呼吸的时节之义，正如‘时节之力’，含有维持长度之义。‘装满气流，气流随即逸出’，‘装满短的气流，短的气流随即逸出’这两句话亦如此理解。‘人类’也就是体形相近的人类身躯，‘长呼吸’意谓呼吸的持续相续。‘观察’亦引伸此理。狐爪等如同液体般吸气和呼气，‘距离’概念包含于内。这里被称为‘长的’，意在说明呼吸及液体般的吸呼是这些众生身体的本性。‘这众生’指这些众生，此即呼气吸气。‘另外的时节’指的是短暂的时间。
Navahākārehīti bhāvanamanuyuñjantassa pubbenāparaṃ aladdhavisesassa kevalaṃ addhānavasena ādito vuttā tayo ākārā, te ca kho ekacco assāsaṃ suṭṭhu sallakkheti, ekacco passāsaṃ, ekacco tadubhayanti imesaṃ tiṇṇaṃ puggalānaṃ vasena. Keci pana ‘‘assasatipi passasatipīti ekajjhaṃ vacanaṃ bhāvanāya nirantaraṃ pavattidassanattha’’nti vadanti. Chandavasena pubbe viya tayo, tathā pāmojjavasenāti imehi navahākārehi.
“‘九呼气式’指的是入定禅修者在前后连续不断无特别着念的状态下，仅凭时节之力所生的三种形态，这三种形态中，有些人很好地辨别呼气，有些辨别吸气，有些则两者都辨别，这属于这三种人的差别。有的人说：‘吸气与呼气两者，单一用语指修习过程中的持续显现’。如同白天所说的三者，亦如热情喜悦之力，这些九呼气式即如是故。
Kāmaṃ cettha ekassa puggalassa tayo eva ākārā labbhanti, tantivasena pana sabbesaṃ pāḷiāruḷhattā, tesaṃ vasena parikammassa kātabbattā ca ‘‘tatrāyaṃ bhikkhu navahākārehī’’ti vuttaṃ. Evaṃ pajānatoti evaṃ yathāvuttehi ākārehi assāsapassāse pajānato, tattha manasikāraṃ pavattentassa. Ekenākārenāti dīghaṃ assāsādīsu catūsu ākāresu ekena ākārena, navasu tīsu vā ekena. Tathā hi vakkhati –
“这里关于欲乐，仅有单个人生出三种形态，因弦索之力则普遍且严密，因其差别须加区分，因此说‘在此，具九呼气式的比库存在’。如此知晓，即依此所述的形态在吸气呼气间知晓呼吸，特指运作的关注。有些单一形态，如在四种长呼气等中，以单一形态存在，或以九种形态存在。因而所说：
‘‘Dīgho rasso ca assāso, passāsopi ca tādiso;
‘长弦索亦是吸气，呼气亦然；
Cattāro vaṇṇā vattanti, nāsikagge va bhikkhuno’’ti.
四种颜色显现，在比库鼻梁处显露。’
Ayaṃ bhāvanā assāsapassāsakāyānupassanāti katvā vuttaṃ ‘‘kāyānupassanāsatipaṭṭhānabhāvanā sampajjatī’’ti.
此处所说的“修习观息身”者，是指对身随息出入的观照，如经中所说“观身息念修习则觉慧生起”。
Idāni pāḷivaseneva te nava ākāre, bhāvanāvidhiñca dassetuṃ ‘‘yathāhā’’tiādi āraddhaṃ. Tattha kathaṃ pajānātīti pajānanavidhiṃ kathetukamyatāya pucchati. Dīghaṃ assāsanti vuttalakkhaṇaṃ dīghaṃ assāsaṃ. Addhānasaṅkhāteti ‘‘addhāna’’nti saṅkhaṃ gate dīghe kāle, dīghaṃ khaṇanti attho. Koṭṭhāsapariyāyo vā saṅkhāta-saddo ‘‘theyyasaṅkhāta’’ntiādīsu (pārā. 91) viya, tasmā addhānasaṅkhāteti addhānakoṭṭhāse, desabhāgeti attho. Chando uppajjatīti bhāvanāya pubbenāparaṃ visesaṃ āvahantiyā laddhassādattā tattha sātisayo kattukāmatālakkhaṇo kusalacchando uppajjati. Chandavasenāti tathāpavattachandassa vasena savisesaṃ bhāvanamanuyuñjantassa kammaṭṭhānaṃ vuddhiṃ phātiṃ gamentassa. Tato sukhumataranti yathāvuttachandappavattiyā purimato sukhumataraṃ. Bhāvanābalena hi paṭippassaddhadarathapariḷāhatāya kāyassa assāsapassāsā sukhumatarā hutvā pavattanti. Pāmojjaṃ uppajjatīti assāsapassāsānaṃ sukhumatarabhāvena ārammaṇassa santataratāya, kammaṭṭhānassa ca vīthipaṭipannatāya bhāvanācittasahagato pamodo khuddikādibhedā taruṇapīti uppajjati. Cittaṃ vivattatīti anukkamena assāsapassāsānaṃ ativiya sukhumatarabhāvappattiyā anupaṭṭhahane vicetabbākārappattehi cittaṃ vinivattatīti keci. Bhāvanābalena pana sukhumatarabhāvappattesu assāsapassāsesu tattha paṭibhāganimitte uppanne pakatiassāsapassāsato cittaṃ nivattati. Upekkhā saṇṭhātīti tasmiṃ paṭibhāganimitte upacārappanābhede samādhimhi uppanne puna jhānanibbattanatthaṃ byāpārābhāvato ajjhupekkhanaṃ hotīti. Sā panāyaṃ upekkhā tatramajjhattupekkhāti veditabbā.
现在用巴利语的原文直接，依照新构成的九种形态以及修学方法，示现其“应如其所”的开展。此中为何能解？故问为求说明理解之法。『长气息』谓经文所记之长时间呼吸，『集称』者所谓于长时段内统计数量之义。又如经文第91处所说，有时称为『处所集称』，是指依地点分段之义。由此，集称即为在聚集中之处所分段之义。修学中因前后相继有区别，欲以此定规则，故善法意乐生起。所谓意乐随顺意愿者，是指依意愿修习者，其修学之业广大且增益渐进。继而，微妙而生起，正如前说的意乐展开，之前者显微妙。凭修学力量，因内心对身体随息的安稳宁静与清净轻细而起。因而，喜悦生起，是基于身体呼吸细微和内心对修行法门之恒常精进，修行心与业习合而生喜悦。如同行小树之小苗生发。身相续流转不断者，是因为过度轻细感受之缘故，心反复产生变化；所谓流转即心不断转变。然因修学习力，细微之呼吸与心相互应缘，产生了断续之呼吸转变时心的回旋。所谓心转是指因该断续之缘，心居中保持平等不动，此为持守正念时断欲撒谤等分别执着的平静。此平等即称为“中等平等”。
Imehi navahi ākārehīti imehi yathāvuttehi navahi pakārehi pavattā. Dīghaṃ assāsapassāsā kāyoti dīghākārā assāsapassāsā cuṇṇavicuṇṇāpi samūhaṭṭhena kāyo. Assāsapassāse nissāya uppannanimittampettha assāsapassāsasamaññameva vuttaṃ. Upaṭṭhānaṃ satīti ārammaṇaṃ upagantvā tiṭṭhatīti sati upaṭṭhānaṃ nāma. Anupassanāñāṇanti samathavasena nimittassa anupassanā, vipassanāvasena assāsapassāse, tannissayañca kāyaṃ ‘‘rūpa’’nti, cittaṃ taṃsampayuttadhamme ca ‘‘arūpa’’nti vavatthapetvā nāmarūpassa anupassanā ca ñāṇaṃ, tattha yathābhūtāvabodho. Kāyo upaṭṭhānanti so kāyo ārammaṇakaraṇavasena upagantvā sati ettha tiṭṭhatīti upaṭṭhānaṃ nāma. Ettha ca ‘‘kāyo upaṭṭhāna’’nti iminā itarakāyassāpi saṅgaho hoti yathāvuttasammasanacārassāpi idha icchitattā. No satīti so kāyo sati nāma na hoti. Sati upaṭṭhānañceva sati ca saraṇaṭṭhena, upatiṭṭhanaṭṭhena ca. Tāya satiyāti yathāvuttāya satiyā. Tena ñāṇenāti yathāvutteneva ñāṇena. Taṃ kāyanti taṃ assāsapassāsakāyañceva tannissayarūpakāyañca. Anupassatīti jhānasampayuttañāṇena ceva vipassanāñāṇena ca anu anu passati. Tena vuccati kāye kāyānupassanāsatipaṭṭhānabhāvanāti tena anupassanena yathāvutte kāye ayaṃ kāyānupassanāsatipaṭṭhānabhāvanāti vuccati.
此所谓九种形态者，乃指所说之九种状态以此法门所展现。『长气息身』者，指长形的呼吸身体，细微的呼吸汇集成形。此呼吸身依赖于生起之因而成立，此处谓其同等。所谓“依处立着”即进入该处而停住，称为依处立着。所谓不显之知，即止静禅定中对迹象不显观，观照内心对呼吸身的应缘，以及内观内心兼具心法体性，不放逸的明知，借此分别解析。此处所谓身体依处，是指该身体作为入境事而入内心观止然不离所在，即有依处立着之义。此又所谓“身体依处”，正如内在他体集合般，视依教文上下文可自由指涉。若辞否认，则不以此为念。依处立着即为念，且念作为安立依怙，定止而立，正如常说念法。借如此法知，则依正知识。所谓该身体者，为该呼吸身及其所赖之色法。所谓观照，指禅定中专知进入及内观智慧继承而渐渐观察。以此故，谓入此身体之修学为身体随息念修习观法。
Idaṃ vuttaṃ hoti – yā ayaṃ yathāvutte assāsapassāsakāye, tassa nissayabhūte karajakāye ca kāyasseva anupassanā anudakabhūtāya marīciyā udakānupassanā viya na aniccādisabhāve kāye niccādibhāvānupassanā, atha kho yathārahaṃ aniccadukkhānattāsubhabhāvassevānupassanā. Atha vā kāye ‘‘aha’’nti vā ‘‘mama’’nti vā ‘‘itthī’’ti vā ‘‘puriso’’ti vā gahetabbassa kassaci abhāvato tādisaṃ ananupassitvā kāyamattasseva anupassanā kāyānupassanā, tāya kāyānupassanāya sampayuttā satiyeva upaṭṭhānaṃ satipaṭṭhānaṃ, tassa bhāvanā vaḍḍhanā kāyānupassanāsatipaṭṭhānabhāvanāti.
此义如文所说者是：现此随息细微气身，及其所赖之手足等肢身，如离沫般水相，不属无常苦等性质，乃属永恒不坏性质，然如实断除此观。有时对身体称“我”、“吾”、“女”、“男”等，盖因无此分别，唯一观该身体，唯观呼吸身，此即身体随息念修习。以此对应持守念，即为身体依处念修习，以致修习增长。
Esa nayoti ‘‘navahi ākārehī’’tiādinā vuttavidhiṃ rassa-pade atidisati. Etthāti etasmiṃ yathādassite ‘‘kathaṃ dīghaṃ assasanto’’tiādinā (ma. ni. 3.148; saṃ. ni. 5.986; pārā. 165) āgate pāḷinaye. Idhāti imasmiṃ rassapadavasena āgate pāḷinaye.
此所谓“九种形态”等类教法之文句法门，因出现在“如何长呼吸”之辞句中，见于大品经、集论、长部经等处经文中。巴利语“此处”即指本教法中此辞句出现处也。
Ayanti yogāvacaro. Addhānavasenāti dīghakālavasena. Ittaravasenāti parittakālavasena. Imehi ākārehīti imehi navahi ākārehi.
此为解说语。所谓随息久时亦即“依处”，短时即“局限”，此九形态所在。
Tādisoti dīgho, rasso ca. Cattāro vaṇṇāti cattāro ākārā, te ca dīghādayo eva. Nāsikagge va bhikkhunoti gāthābandhasukhatthaṃ rassaṃ katvā vuttaṃ ‘‘nāsikagge vā’’ti, vā-saddo aniyamattho, tena uttaroṭṭhaṃ saṅgaṇhāti.
如是谓之长，绳索亦复如是。四种称谓乃四种形状，且为长及以上。此中女子比库则以诗句格律简约、爽朗易解之绳索为喻，言及鼻梁之上即“鼻梁上者”，字音“vā”为不确定之意，故此而连缀于后。
§220
220.Sabbakāyapaṭisaṃvedīti sabbassa kāyassa paṭi paṭi paccekaṃ sammadeva vedanasīlo jānanasīlo, tassa vā paṭi paṭi sammadeva vedo etassa atthi, taṃ vā paṭi paṭi sammadeva vedamānoti attho. Tattha tattha sabba-ggahaṇena assāsādikāyassa anavasesapariyādāne siddhepi anekakalāpasamudāyabhāvato tassa sabbesampi bhāgānaṃ saṃvedanadassanatthaṃ paṭi-saddaggahaṇaṃ. Tattha sakkaccakārībhāvadassanatthaṃ saṃ-saddaggahaṇanti imamatthaṃ dassento ‘‘sakalassā’’tiādimāha. Tattha yathā samānepi assāsapassāsesu yogino paṭipattividhāne paccekaṃ sakkaccaṃyeva paṭipajjitabbanti dassetuṃ visuṃ desanā katā, evaṃ tamevatthaṃ dīpetuṃ satipi atthassa samānatāya ‘‘sakalassā’’tiādinā padadvayassa visuṃ visuṃ atthavaṇṇanā katāti veditabbaṃ. Pākaṭaṃ karontoti vibhūtaṃ karonto, sabbaso vibhāventoti attho. Pākaṭīkaraṇaṃ vibhāvanaṃ tattha asammuyhanaṃ ñāṇeneva nesaṃ pavattanena hotīti dassento ‘‘evaṃ viditaṃ karonto’’tiādimāha. Tattha tasmāti yasmā ñāṇasampayuttacitteneva assāsapassāse pavatteti, na vippayuttacittena, tasmā evaṃbhūto sabbakāyapaṭisaṃvedī assasissāmi passasissāmīti sikkhatīti vuccati buddhādīhīti yojanā. Cuṇṇavicuṇṇavisaṭeti anekakalāpatāya cuṇṇavicuṇṇabhāvena visaṭe. Ādi pākaṭo hoti satiyā, ñāṇassa ca vasena tathā pubbābhisaṅkhārassa pavattattā. Tādisena bhavitabbanti catutthapuggalasadisena bhavitabbaṃ, pageva satiṃ, ñāṇañca paccupaṭṭhapetvā tīsupi ṭhānesu ñāṇasampayuttameva cittaṃ pavattetabbanti adhippāyo.
220.所谓全身知觉者，即对于全身各部分逐一皆能真切正确产生感受、认识及觉知之能力。或谓对于各处皆真切且正确地觉受，此即其义。于此种种部位全面覆盖之“气息附身”（assāsāda-kāya）之无余围绕完成后，虽成众多碎片集结，然其意在于整体诸部分的感知显现。为显明观察者作用，遂言其“整体”（sakalassā）等。犹如修行者依于诸分别气息与脉络之修持法门，依别而行，讲演亦细致，故此亦应细致说明“整体”等辞的微妙内涵。言“显示明也”者即分明、具体展现之意。言“显示明不可混淆”，仅由智慧流转而非迷乱萌发，故曰“如是已知而为显明”等。于是乃称，由于观智相应心意而起此气息接触显现，非因不相应心，故称此修习者为全身知觉者，意谓依此修学将身心觉知通达。此即佛等教导之精要。多分散交错谓“杂乱净净”，由诸部分繁多错综而显。如第四类人世，依持念与智慧为主导，三处皆应念智相应心流转，谓之根本要旨。
Evanti vuttappakārena sabbakāyapaṭisaṃvedanavaseneva. Ghaṭatīti ussahati. Vāyamatīti vāyāmaṃ karoti, manasikāraṃ pavattetīti attho. Tathābhūtassāti ānāpānassatiṃ bhāventassa. Saṃvaroti sati , vīriyampi vā. Tāya satiyāti yā ānāpāne ārabbha pavattā sati, tāya. Tena manasikārenāti yo so tattha satipubbaṅgamo bhāvanāmanasikāro, tena saddhinti adhippāyo. Āsevatīti ‘‘tisso sikkhāyo’’ti vutte adhikusaladhamme āsevati. Tadāsevanañhettha sikkhananti adhippetaṃ.
如此所说之因缘及先行，乃成全身觉知之性质。所谓“聚合”，即勤勉努力；作意之流转即专注心行。称为“如实事实”，即实修入出息念。所谓“约束”，即念与精进。此处“因此”指此入出息念初发开始的念，依此作意即念前行。此为修行所依主控，故名为根本道理。谓三学法住持善法，谓其作进得力，此即“修习”之义。此处说“三学”者，为指出除戒之外，念与智慧为修习之重点，即善法之皈依，故使用“修习”一词以示。
Purimanayeti purimasmiṃ bhāvanānaye, paṭhamavatthudvayeti adhippāyo. Tatthāpi kāmaṃ ñāṇuppādanaṃ labbhateva assāsapassāsānaṃ yāthāvato dīgharassabhāvāvabodhasabbhāvato, tathāpi taṃ na dukkaraṃ yathāpavattānaṃ tesaṃ gahaṇamattabhāvatoti tattha vattamānakālappayogo kato. Idaṃ pana dukkaraṃ purisassa khuradhārāyaṃ gamanasadisaṃ, tasmā sātisayenettha pubbābhisaṅkhārena bhavitabbanti dīpetuṃ anāgatakālappayogo katoti imamatthaṃ dassetuṃ ‘‘tattha yasmā’’tiādi vuttaṃ. Tattha ñāṇuppādanādīsūti ādi-saddena kāyasaṅkhārapassambhanapītipaṭisaṃvedanādiṃ saṅgaṇhāti. Keci panettha ‘‘saṃvarasamādānānaṃ saṅgaho’’ti vadanti.
“起初阶段”谓作意修习之初步。所谓首要对象为根本点。尽管于其所达到断除欲爱之智慧境界，能获得相应先行感受清净，且对气息接触清净持有长远解析，然此非困苦，与适时心境及其把握有关。此处例喻人行割锐尖石，虽危险但非困难，知而警惕即是先行，故以“将来时间联系”示之。此处同时提及智慧展现、生起分析感应等，即把握身体勃发平息及内心欢喜感触，部分人亦谓之“摄受约束”以为悉摄用心。
Kāyasaṅkhāranti assāsapassāsaṃ. So hi cittasamuṭṭhānopi samāno karajakāyappaṭibaddhavuttitāya tena saṅkharīyatīti kāyasaṅkhāroti vuccati. Yo pana ‘‘kāyasaṅkhāro vacīsaṅkhāro’’ti (ma. ni. 1.102) evamāgato kāyasaṅkhāro cetanālakkhaṇo satipi dvārantaruppattiyaṃ yebhuyyavuttiyā, tabbahulavuttiyā ca kāyadvārena lakkhito, so idha nādhippeto. Passambhentotiādīsu pacchimaṃ pacchimaṃ padaṃ purimassa purimassa atthavacanaṃ, tasmā passambhanaṃ nāma vūpasamanaṃ, tañca tathāpayoge asati uppajjanārahassa oḷārikassa kāyasaṅkhārassa payogasampattiyā anuppādananti daṭṭhabbaṃ. Tatrāti ‘‘oḷārikaṃ kāyasaṅkhāraṃ passambhento’’ti ettha. Apariggahitakāleti kammaṭṭhānassa anāraddhakāle, tato eva kāyacittānampi apariggahitakāle. ‘‘Nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāyā’’ti hi iminā kāyapariggaho, ‘‘parimukhaṃ satiṃ upaṭṭhapetvā’’ti iminā cittapariggaho vutto. Tenevāha ‘‘kāyopi cittampi pariggahitā hontī’’ti. Kāyoti karajakāyo. Sadarathāti sapariḷāhā, sā ca nesaṃ sadarathatā garubhāvena viya oḷārikatāya avinābhāvinīti āha ‘‘oḷārikā’’ti. Balavatarāti sabalā thūlā. Santā hontīti cittaṃ tāvaṃ bahiddhā vikkhepābhāvena ekaggaṃ hutvā kammaṭṭhānaṃ pariggahetvā pavattamānaṃ santaṃ hoti vūpasantaṃ, tato eva taṃsamuṭṭhānā rūpadhammā lahumudukammaññabhāvappattā, tadanuguṇatāya sesaṃ tisantatirūpanti evaṃ citte, kāye ca vūpasante pavattamāne tannissitā assāsapassāsā santasabhāvā anukkamena sukhumatarasukhumatamā hutvā pavattanti. Tena vuttaṃ ‘‘yadā panassa kāyopī’’tiādi.
所谓“身心造作”者，即吸气呼气。此乃身心交互生起状态，因彼造作而成，故名为身心造作。又“身造”与“语造”共指意除外构成双门，谓身与语之造作。此处仅专指身造，即心身共随分所生成之造作。言“放逸”者，说明身心造作出现冲突，则不适于修习。此“放逸”即“镇静”之反义，“镇静”乃心相安定。言“坐卧端正”，是对身体姿态之规约，“摄持身体”与“摄持心识”相辅，以致二者俱正。谓肢体居于正直端坐之姿态，心则端正守持，故言“身心俱得摄持”。“身”者，即作业身也。所谓“专注”即内心定聚，盖乃外在散乱有所收敛，内在修行所取为念也。心专注身，身心造作和谐，气息生灭有序，故曰“欢喜清净而安静”之流转。此乃如来所教之理。
Ābhujanaṃ ābhogo, ‘‘passambhemī’’ti paṭhamāvajjanā. Sammā anu anu āharaṇaṃ samannāhāro, tasmiṃyeva atthe aparāparaṃ pavattaāvajjanā. Tasseva atthassa manasi karaṇaṃ citte ṭhapanaṃ manasikāro. Vīmaṃsā paccavekkhaṇā.
所谓“坐具”及“坐具之用”，是修坐时舒适调和之法门。所谓“正勤”，即有条理之依续往来，前后不乱，此乃先后次第中缘起现象。于此而立，作意在心中安住，如此正当用心。亦含审察与再思之意。
Sāraddheti sadarathe sapariḷāhe. Adhimattanti balavaṃ oḷārikaṃ. Liṅgavipallāsena vuttaṃ. Kāyasaṅkhāroti hi adhippeto. ‘‘Adhimattaṃ hutvā pavattatī’’ti kiriyāvisesanaṃ vā etaṃ. Sukhumanti etthāpi eseva nayo. Kāyamhīti ettha ‘‘citte cā’’ti ānetvā sambandhitabbaṃ.
『Sāraddheti』意为同类或相似的事物，『sadarathe』表示并驾齐驱，『sapariḷāhe』意指相互竞争。整体意为力量旺盛且强烈，上盛如热气腾腾之力。此处以『Kāyasaṅkhāro』（身体所造作）作比喻，称其为体感活动的表现。所谓『Adhimattaṃ hutvā pavattatī』即「在强盛状态下运作」，这属于动作的特征性说明。此处『sukhumanti』表示细微、微妙的意义。『Kāyamhīti』当引申为「心」以及「身体」二者兼备，故需结合起见。整体来说，此段论述力量的强度变化及其对身心活动的影响，强调心体二者相依并生。
§221
221. Paṭhamajjhānato vuṭṭhāya kariyamānaṃ dutiyajjhānassa nānāvajjanaṃ parikammaṃ paṭhamajjhānaṃ viya dūrasamussāritapaṭipakkhanti katvā taṃsamuṭṭhāno kāyasaṅkhāro paṭhamajjhāne ca dutiyajjhānūpacāre ca oḷārikoti sadiso vutto. Esa nayo sesūpacāradvayepi. Atha vā dutiyajjhānādīnaṃ adhigamāya paṭipajjato dukkhāpaṭipadādivasena kilamato yogino kāyakilamathacittūpaghātādivasena, vitakkādisaṅkhobhena ca sapariphandatāya cittappavattiyā dutiyajjhānādiupacāresu kāyasaṅkhārassa oḷārikatā veditabbā. Atisukhumoti aññattha labbhamāno kāyasaṅkhāro catutthajjhāne atikkantasukhumo. Sukhumabhāvopissa tattha natthi, kuto oḷārikatā appavattanato. Tenāha ‘‘appavattimeva pāpuṇātī’’ti.
第221章：从初禅中起立，进行第二禅的多方注意活动，像初禅一样稳固地进行但覆盖范围更广，称为体感活动（身体造作）增强，此现象在初禅及第二禅辅助状态中都呈现出强烈的特征。此法即为两种辅助状态的共通现象。其次，禅修者若因苦道等修习而持续努力，用身体的疲劳与心的干扰相互作用，心念运动阻碍禅定展开，则第二禅及以后禅的辅助状态中身体造作的增强感便应判别出来。因极为细微故称为极细微，第四禅的身体造作则超越了这一极细微性。既然细微性没有，则何来极细微和轻微呢？因此说道「只能达至极轻微状态」。
Lābhissa sato anupubbasamāpattisamāpajjanavelaṃ, ekāsaneneva vā sabbesaṃ jhānānaṃ paṭilābhaṃ sandhāya majjhimabhāṇakā heṭṭhimaheṭṭhimajjhānato uparūparijhānūpacārepi sukhumataraṃ icchanti. Tattha hi sopacārānaṃ jhānānaṃ uparūpari visesavantatā, santatā ca sambhaveyya, ekāvajjanūpacāraṃ vā sandhāya evaṃ vuttaṃ. Evañhi heṭṭhā vuttavādena imassa vādassa avirodho siddho bhinnavisayattā. Sabbesaññevāti ubhayesampi. Yasmā te sabbepi vuccamānena vidhinā passaddhimicchantiyeva. ‘‘Apariggahitakāle pavattakāyasaṅkhāro pariggahitakāle paṭippassambhatī’’ti idaṃ sadisasantānatāya vuttaṃ. Na hi te eva oḷārikā assāsādayo sukhumā honti. Passambhanākāro pana nesaṃ heṭṭhā vuttoyeva.
当修行者在得到禅乐的同时逐渐完成初步成就之时，不借助姿势，仅凭身心，即能获得各种禅之成果，中禅以及上中下禅中的互相辅助也更为细微。辅助禅之间互相区别，同时也能保持连续性，或谓其为一种持续辅助状态。实则基于辅禅的一种连续状态。故说此理论彼此无碍，且各自针对不同对象。所有禅法都称作辅助禅，是因能够安稳心意。未获得稳固时，虽有身体造作增加显现，却并非细微的舒适体验。稳定作用比这些更为轻微是显而易见的。
Mahābhūtapariggahe sukhumoti catudhātumukhena vipassanābhinivesaṃ sandhāya vuttaṃ. Sakalarūpapariggahe sukhumo bhāvanāya uparūpari paṇītabhāvato. Tenevāha ‘‘rūpārūpapariggahe sukhumo’’ti. Lakkhaṇārammaṇikavipassanāti kalāpasammasanamāha. Nibbidānupassanato paṭṭhāya balavavipassanā. Tato oraṃ dubbalavipassanā. Pubbe vuttanayenāti ‘‘apariggahitakāle’’tiādinā samathanaye vuttena nayena ‘‘apariggahe pavatto kāyasaṅkhāro mahābhūtapariggahe paṭippassambhatī’’tiādinā vipassanānayepi paṭippassaddhi yojetabbāti vuttaṃ hoti.
在涵盖四大元素的观照中，所谓细微即因对四大观照的潜入执著。整体色法的持有导致此细微现象。因培养在彼处的善法而逐渐上升，故曰『色法之间的细微现象』。这即是由标识、现象、观察聚合而成的静虑修持。由厌离观照、紧随而来的审慎观照，继而出现强弱相间的观照状态。先前所说之『未持有状态』相关禅法平静之教导，合于此理。言其于未持有时燃起的身体造作，于持有四大元素时反为安顿静止。归结于此，维持平静亦需与智慧观照配合。
Assāti imassa ‘‘passambhayaṃ kāyasaṅkhāra’’nti padassa. Codanāsodhanāhīti anuyogaparihārehi. Evanti idāni vuccamānākārena.
此处『Assāti』意指『passambhayaṃ kāyasaṅkhāra』即身体造作的平静稳定。其含义包含因动摇而起的激励以及因平稳而起的防止，均通过作用之协调破除不安扰动。以此成说适用于当前论述。
Kathanti yaṃ idaṃ ‘‘passambhayaṃ…pe… sikkhatī’’ti (paṭi. ma. 1.171) vuttaṃ, taṃ kathaṃ kena pakārena kāyasaṅkhārassa passambhanaṃ, yogino ca sikkhanaṃ hotīti kathetukamyatāya pucchitvā kāyasaṅkhāre sarūpato, oḷārikasukhumato, vūpasamato, anuyogaparihārato ca dassetuṃ ‘‘katame kāyasaṅkhārā’’tiādi āraddhaṃ. Tattha kāyikāti rūpakāye bhavā. Kāyapaṭibaddhāti kāyasannissitā. Kāye sati honti, asati na honti, tato eva te akāyasamuṭṭhānāpi kāyena saṅkharīyantīti kāyasaṅkhārā. Passambhentoti oḷārikoḷārikaṃ passambhento. Sesapadadvayaṃ tasseva vevacanaṃ. Oḷārikañhi kāyasaṅkhāraṃ avūpasantasabhāvaṃ sannisīdāpento ‘‘passambhento’’ti vuccati, anuppādanirodhaṃ pāpento ‘‘nirodhento’’ti, suṭṭhu santasabhāvaṃ nayanto ‘‘vūpasamento’’ti.
已有论者对此说『passambhayaṃ…sikkhatī』（见巴利律藏释1.171）加以解析，问此身体造作稳静如何因何而修行？又修行者该如何修炼？起由于此，针对身体造作的本质，须展现其从强烈、细微到平静的相关状态，且除去不和谐的一切影响。所谓『身体』者是指形体所在，『依附于身』者即身体相关。若身具足，身临不存在时则无。基于此，身体造作即使于非身体情况下亦随身而行。所谓使之平静者，是指身体的强烈激动、细微激动均需消退。这两种状态名称属于同一动词之不同变体。强烈激发的身体造作称“激烈平息”，消除产生与消灭的即“灭止”，而促使良性稳定者谓之“安止”。
Yathārūpehīti yādisehi. Kāyasaṅkhārehīti oḷārikehi kāyasaṅkhārehi. Ānamanāti abhimukhabhāvena kāyassa namanā. Vinamanāti visuṃ visuṃ passato namanā. Sannamanāti sabbato, suṭṭhu vā namanā. Paṇamanāti pacchato namanā. Iñjanādīni ānamanādīnaṃ vevacanāni, adhimattāni vā abhimukhaṃ calanādīni ānamanādayo, mandāni iñjanādayo. Passambhayaṃ kāyasaṅkhāranti tathārūpaṃ ānamanādīnaṃ kāraṇabhūtaṃ oḷārikaṃ kāyasaṅkhāraṃ passambhento. Tasmiṃ hi passambhite ānamanādayopi passambhitā eva honti.
「如实相」者，即开头各事物的本来相貌。「身行」者，指粗重的身行法，即由粗重所成的身行。在这里，『安那摩那』意指身体面向、身体的恭敬；『威那摩那』是目光投向、平静观看；『三那摩那』谓全面、完善的恭敬；『巴那摩那』意指身体背后的恭敬。以此「安那摩那」等为代表的词多数表述身行的运动，其运动趋向面前，如安那摩那等属于较积极向前的动作，而伊婉那等则为较迟缓的动作。所谓「身行的安那摩那」为由这些身行之运动引起的内在粗重身行的息止，当粗重身行息止，则其中的安那摩那等运动也随之息止。
Santaṃ sukhumanti yathārūpehi kāyasaṅkhārehi kāyassa aparipphandanahetūhi ānamanādayo na honti, tathārūpaṃ darathābhāvato santaṃ, anoḷārikatāya sukhumaṃ. Passambhayaṃ kāyasaṅkhāranti sāmaññato ekaṃ katvā vadati. Atha vā pubbe oḷārikoḷārikaṃ kāyasaṅkhāraṃ paṭippassambhento anukkamena kāyassa aparipphandanahetubhūte sukhumasukhumatare uppādetvā tepi paṭippassambhetvā paramasukhumatāya koṭippattaṃ yaṃ kāyasaṅkhāraṃ paṭippassambheti, taṃ sandhāya vuttaṃ ‘‘santaṃ sukhumaṃ passambhayaṃ kāyasaṅkhāra’’nti.
身行的息止是安详细微的。以粗重身行作为身体不散乱的原因时，安那摩那等不复现起，因而息止。此乃由础中细微之安详，称为安详细微。普通语境中，息止身行是一个统括语。又或以前微细息止的粗重身行阶层依次产生，渐次息止而生出较细微的逆顺安详，最终息止此最细微的安详身行，则名为「息止细微身行」。
Itītiādi codakavacanaṃ. Tattha itīti pakāratthe nipāto. Kirāti arucisūcane, evaṃ ceti attho. Ayañhettha adhippāyo – vuttappakārena yadi atisukhumampi kāyasaṅkhāraṃ passambhetīti. Evaṃ santeti evaṃ sati tayā vuttākāre labbhamāne. Vātūpaladdhiyāti vātassa upaladdhiyā. Ca-saddo samuccayattho, assāsādivātārammaṇassa cittassa pabhāvanā uppādanā pavattanā na hoti, te ca tena passambhetabbāti adhippāyo. Assāsapassāsānañca bhāvanāti oḷārike assāsapassāse bhāvanāya paṭippassambhetvā sukhumānaṃ tesaṃ pabhāvanā ca na hoti, ubhayesaṃ tesaṃ tena paṭippassambhetabbato. Ānāpānassatiyāti ānāpānārammaṇāya satiyā ca pavattanaṃ na hoti, ānāpānānaṃ abhāvato. Tato eva taṃsampayuttassa ānāpānassatisamādhissa ca pabhāvanā uppādanāpi na hoti. Na hi kadāci ārammaṇena vinā sārammaṇadhammā sambhavanti. Na ca naṃ tanti ettha nanti nipātamattaṃ . Taṃ vuttavidhānaṃ samāpattiṃ paṇḍitā paññavanto na ceva samāpajjantipi tato na vuṭṭhahantipīti yojanā. Evaṃ codako sabbena sabbaṃ abhāvūpanayanaṃ passambhananti adhippāyena codeti.
此即「伊缇」等类似教导语的提示词。其中「伊缇」为句末附着词，表示定论的汇总，「起哩」则含有否定趣味，即「不如此」的意。此处拈出一层理解，即对应的（安详）息止身行可由教设方式说明，即依教导文本若深微身行皆能息止，则安详即成真义。风逆上起者，是指风的逆流兴起。复合词『风的起逆』指风散乱现象及诸分支风等对心的扰动未现，故此身行应息止。呼吸深入调伏即表示粗重呼吸及其对应运动息止，遍有安详，亦无呼吸念观的发动，因无起心基，难生心境及禅定。断舍依缘诸法皆因根境（如所缘对象）未起而灭，故不生境界。上述断念非渐转于附着词，只此附着语无增益。此种说教方式圆成一切灭断，即断除所有起心事转，故名「息止」。
Puna iti kirātiādi yathāvuttāya codanāya vissajjanā. Tattha kirāti ‘‘yadī’’ti etassa atthe nipāto. Iti kira sikkhati, mayā vuttākārena yadi sikkhatīti attho. Evaṃ santeti evaṃ passambhane sati. Pabhāvanā hotīti yadipi oḷārikā kāyasaṅkhārā paṭippassambhanti, sukhumā pana atthevāti anukkamena paramasukhumabhāvappattassa vasena nimittuppattiyā ānāpānassatiyā, ānāpānassatisamādhissa ca pabhāvanā ijjhatevāti adhippāyo.
复次，对于『起哩』及其他辅助教导，视前法施行理解成熟后，堪称信受断灭的方便语。此中「起哩」字义为‘若’，对应前述「如是曰」及「修习」一类表达。由此因『息止』而成安详功用产生。若断粗重身行，亦能生内心安详甚细微之觉知，借助呼吸念观三昧，心生调伏安详，将生出安详觉的兴起。
Yathā kathaṃ viyāti yathāvuttavidhānaṃ taṃ kathaṃ viya daṭṭhabbaṃ, atthi kiñci tadatthasampaṭipādane opammanti adhippāyo. Idāni opammaṃ dassetuṃ ‘‘seyyathāpī’’tiādi vuttaṃ. Tattha seyyathāpīti opammatthe nipāto. Kaṃseti kaṃsabhājane. Nimittanti nimittassa, tesaṃ saddānaṃ pavattākārassāti attho. Sāmiatthe hi idaṃ upayogavacanaṃ. Suggahitattāti suṭṭhu gahitattā. Sumanasikatattāti suṭṭhu citte ṭhapitattā. Sūpadhāritattāti sammadeva upadhāritattā sallakkhitattā. Sukhumakā saddāti anurave āha, ye appakā. Appattho hi ayaṃ ka-saddo. Sukhumasaddanimittārammaṇatāpīti sukhumo saddova nimittaṃ sukhumasaddanimittaṃ, tadārammaṇatāyapi. Kiṃ vuttaṃ hoti? Kāmaṃ tadāsukhumāpi saddā niruddhā, saddanimittassa pana suggahitattā sukhumatarasaddanimittārammaṇabhāvenāpi cittaṃ pavattati. Ādito paṭṭhāya hi tassa tassa niruddhassa saddassa nimittaṃ avikkhittena cittena upadhārentassa anukkamena pariyosāne atisukhumasaddanimittampi ārammaṇaṃ katvā cittaṃ pavattateva. Cittaṃ na vikkhepaṃ gacchati tasmiṃ yathāupaṭṭhite nimitte samādhānasabbhāvato.
关于『如何流转』及其观法，前述有详细说教，此为类比法的方便指示。现在要说明比喻词「例如」等。『例如』为举例时的限定语。『哪一』等意指选取。如「缘」是缘的意思，指示事物生起之缘起音响。此为概括上文使用的说明语。『善诠释』即稳定清晰记忆。『心专注』指心正而无散乱。『善标记』意谓正确记号，即正当标识。『细微声响』原意为精细细声，有时言少。细微声响为此“什”之声，是「细微声响」作标记所唤起的对象。并且精细之音声根基虽细微，却能令心随之生成。初始因缘对彼已熄断声响标记，心以未散乱的状态跟随该细声，念愈加纯细，入于三摩地安稳之状，心不散乱。
Evaṃ santetiādi vuttassevatthassa nigamanavasena vuttaṃ. Tattha yassa suttapadassa saddhiṃ codanāsodhanāhi attho vutto, taṃ uddharitvā kāyānupassanāsatipaṭṭhānāni vibhāgato dassetuṃ ‘‘passambhaya’’ntiādi vuttaṃ. Taṃ sabbaṃ vuttanayattā uttānameva.
如前段所述内容的结尾旨趣是说明对经文词句的深入阐释。其间引出与经文词句相应的教导之理，由此展示身体观照念住的分类，并逐层说明「息止」的含义。整体内容均以先教后释的方式予以解说。
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222.Ādikammikassakammaṭṭhānavasenāti samathakammaṭṭhānaṃ sandhāya vuttaṃ. Vipassanaṃ kammaṭṭhānaṃ pana itaracatukkesupi labbhateva. Etthāti paṭhamacatukke. Pañcasandhikanti pañcapabbaṃ, pañcabhāganti attho.
二百二十二。以起始业为所依止之业处者，是指如止业处所说的止法业处。而观法业处则于其它四类业处中亦能获得。此所谓第一四类。五聚会是指五种结合，五部分意为内容。
Kammaṭṭhānassa uggaṇhananti kammaṭṭhānaganthassa uggaṇhanaṃ. Tadatthaparipucchā kammaṭṭhānassa paripucchanā. Atha vā ganthato, atthato ca kammaṭṭhānassa uggaṇhanaṃ uggaho. Tattha saṃsayaparipucchanā paripucchā. Kammaṭṭhānassa upaṭṭhānanti nimittupaṭṭhānaṃ, evaṃ bhāvanamanuyuñjantassa ‘‘evamidha nimittaṃ upaṭṭhātī’’ti upadhāraṇaṃ, tathā kammaṭṭhānappanā ‘‘evaṃ jhānamappetī’’ti. Kammaṭṭhānassa lakkhaṇanti gaṇanānubandhanāphusanānaṃ vasena bhāvanaṃ ussukkāpetvā ṭhapanāya sampatti, tato parampi vā sallakkhaṇādivasena matthakappattīti kammaṭṭhānasabhāvassa sallakkhaṇaṃ. Tenāha ‘‘kammaṭṭhānasabhāvūpadhāraṇanti vuttaṃ hotī’’ti.
业处的概念涵盖为业处结卷之解说。其涵义所求，即是对业处的询问。其次便是对结卷的理解，以及对业处内涵的理解。这里所谓的疑问探讨即是为此。业处的依止，即是依止于所缘相，修行者对业处所缘相的体认，如『此处相被依止』之举例。因此业处之念为『如此禅定得成』。业处的特征指，依数目类别、关系接续标志等现象之覆盖，激发修习，致使建立业处地的成就。继而则是依照标志等特征而使其成立，这便是业处本质之标识。由是说“业处本质之依止如此被宣说”。
Attanāpi na kilamati odhiso kammaṭṭhānassa uggaṇhanato. Tato eva ācariyampi na viheseti dhammādhikaraṇampi bhāvanāya matthakaṃ pāpanato. Tasmāti taṃ nimittaṃ attano akilamanaācariyāvihesanahetu. Thokanti thokaṃ thokaṃ. Uggahetabbato uggaho, sabbopi kammaṭṭhānavidhi, na pubbe vuttauggahamattaṃ. Ācariyato uggaho ācariyuggaho, tato. Ekapadampīti ekakoṭṭhāsampi.
自身亦不会由于业处之涵义被揭破而动摇。因此，即使是导师亦不会怀疑该法门和修行之本义而造成损害。是以，此相即是自身不倦于导师教导而不扰乱修习的缘故。托卡为一一之意。揭破即为揭破应揭破者，所有业处之程序，非昔日所说之单纯揭破。由导师进行之揭破，即为导师的揭破，于此义也称单基。
§223
223.Anuvahanāti assāsapassāsānaṃ anugamanavasena satiyā nirantaraṃ anupavattanā. Phusanāti assāsapassāse gaṇentassa gaṇanaṃ paṭisaṃharitvā te satiyā anubandhantassa yathā appanā hoti, tathā cittaṃ ṭhapentassa ca nāsikaggādiṭṭhānassa nesaṃ phusanā. Yasmā pana gaṇanādivasena viya phusanāvasena visuṃ manasikāro natthi, phuṭṭhaphuṭṭhaṭṭhāneyeva gaṇanādi kātabbanti dassetuṃ idha phusanāgahaṇanti dīpento ‘‘phusanāti phuṭṭhaṭṭhāna’’nti āha. Ṭhapanāti samādhānaṃ. Taṃ hi sammadeva ārammaṇe cittassa ādhānaṃ ṭhapanaṃ hoti. Tathā hi samādhi ‘‘cittassa ṭhiti saṇṭhitī’’ti (dha. sa. 11.15) niddiṭṭho. Samādhippadhānā pana appanāti āha ‘‘ṭhapanāti appanā’’ti. Aniccatādīnaṃ sallakkhaṇato sallakkhaṇā vipassanā. Pavattato, nimittato ca vinivaṭṭanato vivaṭṭanā nāma maggo. Sakalasaṃkilesapaṭippassaddhibhāvato sabbaso suddhīti pārisuddhi phalaṃ. Tesanti vivaṭṭanāpārisuddhīnaṃ. Paṭipassanāti paṭi paṭi dassanaṃ pekkhanaṃ. Tenāha ‘‘paccavekkhaṇā’’ti.
二百二十三。引导指呼吸之相随，是指正念之连续不断的维护。触感指对呼吸之统计者的连续反馈，如同安住心地时于鼻等处的触觉。由于以统计等为条件的触感集中，内心无余散乱，只有于触点处才能执行统计，因此称为触觉采集。安住即为专注。于正当所缘处，心得稳定基础，此谓安住。正定是指心的坚固不动。定之基础即专注也。由安住故，获定。无常等诸相之明知为观照。流转及断除相，即为断转法名“断转”，其为道。彻底去除一切染污，便是圆净之果。此皆为净化的三阶段。观照即反复观看、观察，所以说为“检视”。
Khaṇḍanti ekaṃ tīṇi pañcāti evaṃ gaṇanāya khaṇḍanaṃ. Okāseti gaṇanavidhiṃ sandhāyāha. Gaṇananissitova na kammaṭṭhānanissito. ‘‘Sikhāppattaṃ nu kho’’ti idaṃ cirataraṃ gaṇanāya manasi karontassa vasena vuttaṃ. So hi tathā laddhaṃ avikkhepamattaṃ nissāya evaṃ maññeyya . ‘‘Assāsapassāsesu yo upaṭṭhāti, taṃ gahetvā’’ti idaṃ assāsapassāsesu yassa ekova paṭhamaṃ upaṭṭhāti, taṃ sandhāya vuttaṃ, yassa pana ubhopi upaṭṭhahanti, tena ubhayampi gahetvā gaṇetabbaṃ. ‘‘Yo upaṭṭhātī’’ti iminā ca dvīsu nāsāpuṭavātesu yo pākaṭataro upaṭṭhāti, so gahetabboti ayampi attho dīpitoti daṭṭhabbaṃ. Pavattamānaṃ pavattamānanti āmeḍitavacanena nirantaraṃ assāsapassāsānaṃ upalakkhaṇaṃ dasseti. Evanti vuttappakārena upalakkhetvā vāti attho. Pākaṭā honti gaṇanāvasena bahiddhā vikkhepābhāvato.
分断即一为、三为、五为，乃以此等划分计算之方法为分断。指示则问分断的规则。此非业处之依止，纯属计数规则。“须陀洹果成就乎”此为长期计算之思维定着，故生信赖。若有于呼吸起伏间始终照顾，则应采集此处呼吸数据，若两鼻孔均有照顾，则当兼计二者。所谓“照顾者”为于这两鼻孔呼吸中更显著的照顾。流转即持续呼吸，明示为呼吸之连续性状。用此言说来说明呼吸之流转，故名为照顾。照顾即频繁的触觉采集。
Palighassa parivattanaṃ, taṃ yattha nikkhipanti, so palighatthambho. Tiyāmarattinti accantasaṃyoge upayogavacanaṃ. Purimanayenāti sīghagaṇanāya, gopālakagaṇanāyāti attho. Eko dve tīṇi cattāri pañcāti gaṇanāvidhidassanaṃ. Tasmā aṭṭhātiādīsupi ekato paṭṭhāyeva paccekaṃ aṭṭhādīni pāpetabbāni. Sīghaṃ sīghaṃ gaṇetabbameva. Kasmāti tattha kāraṇaṃ, nidassanañca dasseti ‘‘gaṇanapaṭibaddhe hī’’tiādinā. Tattha arīyati tena nāvāti arittaṃ, pājanadaṇḍo. Arittena upatthambhanaṃ arittupatthambhanaṃ, tassa vasena.
“杆”乃指旋转之杆，是放置之处的杆。三合则为紧密结合的称谓。前半意谓快速计数，亦即牧牛者计数之意。分别一、二、三、四、五的计数方法说示。因此在八至十等数中，一旦开始便分别精确获取这些数目，应迅速而又准确地计数。何以如此，因其意旨在说明“须依计数契约”。其中阿里亚提为船桨，帕迦那达诃为船尾杠，靠此以稳定船只。
Nippariyāyato nirantarappavatti nāma ṭhapanāyamevāti āha ‘‘nirantaraṃ pavattaṃ viyā’’ti. Anto pavisantaṃ vātaṃ manasi karonto anto cittaṃ paveseti nāma. Bahi cittanīharaṇepi eseva nayo. Vātabbhāhatanti abbhantaragataṃ vātaṃ bahulaṃ manasi karontassa vātena taṃ ṭhānaṃ abbhāhataṃ viya, medena pūritaṃ viya ca hoti, tathā upaṭṭhāti. Nīharato phuṭṭhokāsaṃ muñcitvā, tathā pana nīharato vātassa gatisamannesanamukhena nānārammaṇesu cittaṃ vidhāvatīti āha ‘‘puthuttārammaṇe cittaṃ vikkhipatī’’ti.
「已断绝，持续不断运行的状态」者，谓为停驻故。此义得名「持续运行不断」也。由此观之，内风进入心中者，谓进入心中，亦名进入意中。由外意的遏止亦是此理。所谓风压迫，谓内在之风多在心中行，因风而其处得如被压迫、脑充满状，彼时亦随护持。被遏止者，断续呼吸放出，然被遏止者因风行之现象，意分别于种种境界中，谓「心于异境散乱」也。
Etanti etaṃ assāsapassāsajātaṃ.
此由此产生呼吸之出入。
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224.Anugamananti pavattapavattānaṃ assāsapassāsānaṃ ārammaṇakaraṇavasena satiyā anu anu pavattanaṃ anugacchanaṃ. Tenevāha ‘‘tañca kho na ādimajjhapariyosānānugamanavasenā’’ti. Nābhi ādi tattha paṭhamaṃ uppajjanato. Paṭhamuppattivasena hi idha ādicintā, na uppattimattavasena. Tathā hi te nābhito paṭṭhāya yāva nāsikaggā sabbattha uppajjanteva. Yattha yattha ca uppajjanti, tattha tattheva bhijjanti dhammānaṃ gamanābhāvato. Yathāpaccayaṃ pana desantaruppattiyaṃ gatisamaññā. Hadayaṃ majjhanti hadayasamīpaṃ tassa uparibhāgo majjhaṃ. Nāsikaggaṃ pariyosānanti nāsikaṭṭhānaṃ tassa pariyosānaṃ assāsapassāsasamaññāya tadavadhibhāvato. Tathā hete ‘‘cittasamuṭṭhānā’’ti vuttā, na ca bahiddhā cittasamuṭṭhānānaṃ sambhavo atthi. Tenāha ‘‘abbhantaraṃ pavisanavātassa nāsikaggaṃ ādī’’ti. Pavisananikkhamanapariyāyo pana taṃsadisavasena vuttoti veditabbo. Vikkhepagatanti vikkhepaṃ upagataṃ, vikkhittaṃ asamāhitanti attho. Sāraddhāyāti sadarathabhāvāya. Iñjanāyāti kammaṭṭhānamanasikārassa calanāya.
224.「跟随」者，谓随念心运所生起之呼吸出入细微起止进行，谓随顺运行也。佛言「彼非初中末随行者」，非谓初生时，亦非谓初次起始。彼依赖鼻端，谓鼻端处生起，彼处呼吸不断显现。若呼吸生起处处皆起，彼处即现法行之无行。译曰「如影随形异处来」。心根在心中心，心上方有心藏。鼻端谓其鼻部界，此处为鼻端，呼吸出入相似于此处。故尔说「意生于内风鼻端初处」。呼吸之进出周转，彼所言亦应知。散乱来者，谓散乱进入，心散乱，谓不专注义。信顺者，谓心随顺不离。筹算者，谓行法之意念迁转。
Vikkhepagatena cittenāti hetumhi karaṇavacanaṃ, itthambhūtalakkhaṇe vā. Sāraddhāti sadarathā. Iñjitāti iñjanakā calanakā. Tathā phanditā.
散乱适入心者，于因缘、性质而言。信顺者谓心顺信。筹算者谓筹划迁转。如此解之。
Ādimajjhapariyosānavasenāti ādimajjhapariyosānānugamanavasena na manasi kātabbanti sambandho. ‘‘Anubandhanāya manasi karontena phusanāvasena ca ṭhapanāvasena ca manasi kātabba’’nti yenādhippāyena vuttaṃ, taṃ vivarituṃ ‘‘gaṇanānubandhanāvasena viyā’’tiādimāha. Tattha visuṃ manasikāro natthīti gaṇanāya, anubandhanāya ca vinā yathākkamaṃ kevalaṃ phusanāvasena, ṭhapanāvasena ca kammaṭṭhānamanasikāro natthi. Nanu phusanāya vinā ṭhapanāya viya, phusanāya vinā gaṇanāyapi manasikāro natthiyeva? Yadipi natthi, gaṇanā pana yathā kammaṭṭhānamanasikārassa mūlabhāvato padhānabhāvena gahetabbā, evaṃ anubandhanā ṭhapanāya, tāya vinā ṭhapanāya asambhavato. Tasmā satipi phusanāya nānantarikabhāve gaṇanānubandhanā eva mūlabhāvato padhānabhāvena gahetvā itarāsaṃ tadabhāvaṃ dassento āha ‘‘gaṇanānubandhanāvasena viya hi phusanāṭhapanāvasena visuṃ manasikāro natthī’’ti. Yadi evaṃ tā kasmā uddese visuṃ gahitāti āha ‘‘phuṭṭhaphuṭṭhaṭṭhāneyevā’’tiādi. Tattha ‘‘phuṭṭhaphuṭṭhaṭṭhāneyeva gaṇento’’ti iminā gaṇanāya phusanā aṅganti dasseti. Tenāha ‘‘gaṇanāya ca phusanāya ca manasi karotī’’ti. Tatthevāti phuṭṭhaphuṭṭhaṭṭhāneyeva. Teti assāsapassāse. Satiyā anubandhantoti gaṇanāvīthiṃ anugantvā satiyā nibandhanto, phuṭṭhokāseyeva te nirantaraṃ upadhārentoti attho. Appanāvasena cittaṃ ṭhapentoti yathā appanā hoti, evaṃ yathāupaṭṭhite nimitte cittaṃ ṭhapento samādahanto. Anubandhanāya cātiādīsu anubandhanāya ca phusanāya ca ṭhapanāya ca manasi karotīti vuccatīti yojanā. Svāyamatthoti yvāyaṃ ‘‘phuṭṭhaphuṭṭhaṭṭhāneyeva gaṇento, tattheva gaṇanaṃ paṭisaṃharitvā te satiyā anubandhanto’’ti ca vutto, so ayamattho. Yā accantāya na minoti na vinicchināti, sā mānassa samīpeti upamā yathā ‘‘goṇo viya gavayo’’ti.
所谓初中末随行，谓非以初中末全部为念，而应以「隶属关系」随行。佛言「随隶属，触、停相随念」，问其义者，以「计数、隶属」解之。然无纯净意念无所起计数与隶属，不触、停时亦没有专注。然则无触即无停，亦无计数专注耶？虽无，计数因行专注意根应作为首要，亦随属停不能无。故意在触中无间隔计数随属，应以计数随属为首，显其他非。佛即说「计数随属犹如触、停，相依为力无纯净专注」。如何纯净？谓「每触处计数」也。此谓计数触相思维，佛亦说「随念跟随计数，不舍执持常护持」，谓专注意放置如留意之义。以「计数随属、触与停」运行记忆以随念修习，叫做联结。谓「谓乎彼者」，即谓「计数于触处行，护持而不舍，故谓彼曰彼者」。此似无舍散重心，如同「群牛如是」之喻。
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225.Paṅguḷoti pīṭhasappī. Dolā pekholo. Kīḷatanti kīḷantānaṃ. Mātāputtānanti attano bhariyāya, puttassa ca. Ubho koṭiyoti āgacchantassa purimakoṭiṃ, gacchantassa pacchimakoṭinti dvepi koṭiyo. Majjhanti dolāphalakasseva majjhaṃ. Upanibandhanathambho viyāti upanibandhanathambho, nāsikaggaṃ, mukhanimittaṃ vā, tassa mūle samīpe ṭhatvā. Kathaṃ ṭhatvā? Satiyā vasena. Satiñhi tattha sūpaṭṭhitaṃ karonto yogāvacaro tattha ṭhito nāma hoti, avayavadhammena samudāyassa apadisitabbato. Nimitteti nāsikaggādinimitte. Satiyā nisīdantoti sativasena nisīdanto. ‘‘Satiñhi tatthā’’tiādinā ṭhāne viya vattabbaṃ. Tatthāti phuṭṭhaphuṭṭhaṭṭhāne.
225.「指节」者，谓足跗。谓膝盖。戏谑谓戏弄者。称母子者，谓其妻与子也。双十者谓来客之前十及去客之后二十。居其中如膝蓋盖膝中。谓依止柱，谓柱子，指鼻端，面对之处，立于其根近侧。如何立？以念为基。念在彼处安住，谓名「在适处」，依部件处说睹。标识谓鼻端等为所照之标。念坐者，谓凭念坐立。谓「念在此处」，谓应依此处。此谓「每触处」之处。
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226.Teti nagarassa antobahigatā manussā, tesaṃ saṅgahā ca hatthagatā.
226.城内外所有人众，其集合亦如同猴群聚集一般。
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227.Ādito paṭṭhāyāti upameyyatthadassanato paṭṭhāya. Gāthāyaṃ nimittanti upanibandhanānimittaṃ. Anārammaṇamekacittassāti ekassa cittassa na ārammaṇaṃ, ārammaṇaṃ na hontīti attho. Ajānato ca tayo dhammeti nimittaṃ assāso passāsoti ime tayo dhamme ārammaṇakaraṇavasena avindantassa. Ca-saddo byatireke. Bhāvanāti ānāpānassatisamādhibhāvanā. Nupalabbhatīti na upalabbhati na sijjhatīti ayaṃ codanāgāthāya attho, dutiyā pana parihāragāthā suviññeyyāva.
227.“初因起”的意思是指由比拟义理得见之因。此颂句中‘因’比喻为束缚的缘由。『无缘』者，指单一心所无缘起，或心所无缘，无缘之意。又所谓不知三法，即缘起之因、边缘与缘生，谓此三法作用为缘起之缘、支、缘，非出自无知者。当中‘ca-’字通假。『修习』即是指入出息念的定修。‘不能觉’意谓未得见，未证得，此是对激励颂的解释，第二颂则是废除颂，重点更明。
Kathanti tāsaṃ atthaṃ vivarituṃ kathetukamyatāpucchā. Ime tayo dhammātiādīsu padayojanāya saddhiṃ ayamatthaniddeso – ime nimittādayo tayo dhammā ekacittassa kathaṃ ārammaṇaṃ na honti, tathāpi na cime na ca ime tayo dhammā aviditā honti, kathaṃ na ca honti aviditā? Tesañhi aviditatte cittañca kathaṃ vikkhepaṃ na gacchati, padhānañca bhāvanāya nipphādakaṃ vīriyañca kathaṃ paññāyati, nīvaraṇānaṃ vikkhambhakaṃ sammadeva samādhānāvahaṃ bhāvanānuyogasaṅkhātaṃ payogañca yogī kathaṃ sādheti, uparūpari lokiyalokuttarañca visesaṃ kathamadhigacchatīti.
问者以欲解说此义而发问。此三法等词为连词，用以说明此理，即此‘因’等三法，为一心所不应有缘，而此三法亦非无知，此三法与无知如何不同？无知者既失，心何以不散乱？何以促进精进勤奋，何以生起正慧？何以消除烦恼障碍？此些皆由正定修习及相应之用功而成。依次得此世间及出世间殊胜证果。
Idāni tamatthaṃ kakacūpamāya sādhetuṃ ‘‘seyyathāpī’’tiādi vuttaṃ. Bhūmibhāgassa visamatāya cañcale rukkhe chedanakiriyā na sukarā siyā, tathā ca sati kakacadantagati dubbiññeyyāti āha ‘‘same bhūmibhāge’’ti. Kakacenāti khuddakena kharapattena. Tenāha ‘‘puriso’’ti. Phuṭṭhakakacadantānanti phuṭṭhaphuṭṭhakakacadantānaṃ vasena. Tena kakacadantehi phuṭṭhaphuṭṭhaṭṭhāneyeva purisassa satiyā upaṭṭhānaṃ dasseti. Tenāha ‘‘na āgate vā gate vā kakacadante manasi karotī’’ti. Kakacassa ākaḍḍhanakāle purisābhimukhaṃ pavattā āgatā. Pellanakāle tato vigatā ‘‘gatā’’ti vuttā. Na ca āgatā vā gatā vā kakacadantā aviditā honti sabbattha satiyā upaṭṭhitattā chinditabbaṭṭhānaṃ aphusitvā gacchantānaṃ, āgacchantānañca kakacadantānaṃ abhāvato. Padhānanti rukkhassa chedanavīriyaṃ . Payoganti tasseva chedanakiriyaṃ. Visesanti anekabhāvāpādanaṃ, tena ca sādhetabbaṃ payojanavisesaṃ.
现今欲依此义，以啄木鸟啄木为喻，心得成就，谓“如是”，又言因大地不平及树木动摇，伐木难成，如此，正念如啄木鸟啄木动作难测不定，故说是“同一大地”。喻中‘kakaca’为小巧硬壳，意指小锤石。又称此为“人”。‘phuṭṭhakakacadantan’者，指敲击小锤的部位。据此，说明人在啄木时，至于心念护住的重点，说明“非来亦非去，心不向啄木之处转移”。啄木时呼吸变化向人脸，并非无知状态，因有心念护持可伐，无心则不然。‘padhāna’意指树木伐切之力。“用功”即此伐木活动。‘特别’二词指许多种功用因缘，此应为特别修证用功。
Yathā rukkhotiādi upamāsaṃsandanaṃ. Upanibandhati ārammaṇe cittaṃ etāyāti sati upanibandhanā nāma, tassā assāsapassāsānaṃ sallakkhaṇassa nimittanti upanibandhanānimittaṃ, nāsikaggaṃ, mukhanimittaṃ vā. Evamevāti yathāpi so puriso kakacena rukkhaṃ chindanto āgatagate kakacadante amanasikarontopi phuṭṭhaphuṭṭhaṭṭhāneyeva satiyā upaṭṭhapanena āgatagate kakacadante jānāti, suttapadañca avirajjhanto atthakiccaṃ sādheti, evameva. Nāsikagge mukhanimitteti dīghanāsiko nāsikagge itaro mukhaṃ dasanaṃ nimīyati chādīyati etenāti mukhanimittanti laddhanāme uttaroṭṭhe.
例如树木为喻，心为依存，谓为心之护持之因，乃由呼吸粗细变化为缘起之缘。又如人间啄木而不向所伐树转心，亦可依此护心，来回啄木心念依止若不离，持续在场，可得成功。‘鼻端’与‘脸’二义，乃长鼻端及其他口面部位之别。此乃鼻端之义据北部方言别称。
Idaṃ padhānanti yena vīriyārambhena āraddhavīriyassa yogino kāyopi cittampi kammaniyaṃ bhāvanākammakkhamaṃ bhāvanākammayoggaṃ hoti, idaṃ vīriyaṃ padhānanti phalena hetuṃ dasseti. Upakkilesā pahīyantīti cittassa upakkilesabhūtāni nīvaraṇāni vikkhambhanavasena pahīyanti. Vitakkā vūpasamantīti tato eva kāmavitakkādayo micchāvitakkā upasamaṃ gacchanti, nīvaraṇappahānena vā paṭhamajjhānādhigamaṃ dassetvā vitakkavūpasamāpadesena dutiyajjhānādīnamadhigamamāha. Ayaṃ payogoti ayaṃ jhānādhigamassa hetubhūto kammaṭṭhānānuyogo payogo. Saṃyojanā pahīyantīti dasapi saṃyojanāni maggapaṭipāṭiyā samucchedavasena pahīyanti. Anusayā byantī hontīti tathā sattapi anusayā anuppattidhammatāpādanena bhaṅgamattassapi anavasesato vigatantā honti. Ettha ca saṃyojanappahānaṃ nāma anusayanirodheneva hoti, pahīnesu ca saṃyojanesu anusayānaṃ lesopi na bhavissatīti ca dassanatthaṃ ‘‘saṃyojanā pahīyanti anusayā byantī hontī’’ti vuttaṃ. Ayaṃ visesoti imaṃ samādhiṃ nissāya anukkamena labbhamāno ayaṃ saṃyojanappahānādiko imassa samādhissa visesoti attho.
此谓‘伐木之力’者，即精进之心起始状态，修行人身心俱有相应修习，是精进也。所谓‘精进’者，为显其果原因。‘去污染’即心之缠染烦恼障碍，由其激荡而失。‘散念’谓欲念等烦恼，若不正念，误念止息。除烦恼障碍而得之禅定，则得初禅示现止念平静，言下又示证第二及以后的禅定。此谓‘用功’，即禅定得证之因。所谓‘结缚断’者，是指十结缚（烦恼根本束缚）于道证中断除无余。所谓‘习气灭尽’指七种习气因无复生，断尽灭亡。此处所谓断结缚，正于断除习气，也是指结缚断即习气灭尽。此禅定因缘对应结缚断除故称‘殊胜’。
Yassāti yena. Anupubbanti anukkamena. Paricitāti pariciṇṇā. Ayaṃ hettha saṅkhepattho – ānāpānassati yathā buddhena bhagavatā desitā , tatheva yena dīgharassapajānanādividhinā anupubbaṃ paricitā suṭṭhu bhāvitā, tato eva paripuṇṇā soḷasannaṃ vatthūnaṃ pāripūriyā sabbaso puṇṇā. So bhikkhu imaṃ attano khandhādilokaṃ paññobhāsena pabhāseti. Yathā kiṃ abbhā muttova candimā abbhupakkilesavimutto candimā tārakarājā viyāti.
「Yassāti yena」者，谓诸事因缘。所谓「Anupubbanti anukkamena」者，依序渐进，依步前行之意。所谓「Paricitāti pariciṇṇā」者，谓修习已甚熟悉。此处所说者，乃总括义——譬如以入出息念为修，正如世尊释迦牟尼佛所说；若以长时观智等次第方法，循序渐进而熟习善修，则终究圆满十六种因缘，普遍充足无缺。此比库以慧光所照，照显此身蕴及其世间。就如月光无障地，鲜净无染，日夜恒明，星辰诸王亦随之显现。
Idhāti kakacūpamāyaṃ. Assāti yogino. Idhāti vā imasmiṃ ṭhāne. Assāti upamābhūtassa kakacassa. Āgatagatavasena yathā tassa purisassa amanasikāro, evaṃ assāsapassāsānaṃ āgatagatavasena amanasikāramattameva payojanaṃ.
此处说“像”，指“瑜伽行者”。“此处”即指这一处。所谓“芥子”，是指像芥子般微小之物。以来往不定的状态，就如此人体的无意识状态，这样，呼吸的进出往来也只是无意识的程度而已，这是修行的缘起。
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228.Nimittanti paṭibhāganimittaṃ. Avasesajhānaṅgapaṭimaṇḍitāti appanāvitakkādiavasesajhānaṅgapaṭimaṇḍitāti vadanti, vicārādīti pana vattabbaṃ nippariyāyena vitakkassa appanābhāvato. So hi pāḷiyaṃ ‘‘appanā byappanā’’ti (dha. sa. 7) niddiṭṭho, taṃsampayogato vā yasmā jhānaṃ ‘‘appanā’’ti aṭṭhakathāvohāro, jhānaṅgesu ca samādhi padhānaṃ, tasmā taṃ ‘‘appanā’’ti dassento ‘‘avasesajhānaṅgapaṭimaṇḍitā appanāsaṅkhātā ṭhapanā ca sampajjatī’’ti āha. Kassaci pana gaṇanāvaseneva manasikārakālato pabhutīti ettha ‘‘anukkamato…pe… laṅghanākārappattaṃ viya hotī’’ti ettako gantho parihīno.
228.“相”即意指部分的相因。所谓“附随禅支之末端”，即指禅那中定心、无思维等禅支处于末尾之相。至于思维，是不可详尽说明的，因为无思维禅的圆满是不描述思维之事。巴利语中“无思维”与“有思维”对立，禅定称作“无思维”，在禅支中聚注定力，因此称“无思维”，表明“附随禅支之末端的无思维乃禅定的建立”。不过有些人计算时粗略，认为这是“依次第……跳过之法”，此书已予舍弃。
Sāraddhakāyassa kassaci puggalassa. Onamati paṭṭikādīnaṃ palambanena. Vikūjatīti saddaṃ karoti. Gattānisadakapparādīnaṃ sandhiṭṭhānesu valiṃ gaṇhāti tattha tattha valitaṃ hoti. Kasmā? Yasmā sāraddhakāyo garuko hotīti kāyadarathavūpasamena saddhiṃ sijjhamāno oḷārikaassāsapassāsanirodho byatirekamukhena tassa sādhanaṃ viya vutto. Oḷārikaassāsapassāsanirodhavasenāti anvayavasena tadatthasādhanaṃ. Tattha kāyadarathe vūpasanteti cittajarūpānaṃ lahumudukammaññabhāvena yo sesatisantatirūpānampi lahuādibhāvo, so idha kāyassa lahubhāvoti adhippeto. Svāyaṃ yasmā cittassa lahuādibhāvena vinā natthi, tasmā vuttaṃ ‘‘kāyopi cittampi lahukaṃ hotī’’ti.
说某具聪慧身之人，以偏执习气为依，致言辞流离颠倒。词「Vikūjatīti saddaṃ karoti」谓其言语妄乱错谬。谓五蕴之人身，在接触境界时渐生混乱，故处处错乱不平。其由来，因身蕴重负沉滞，如车轮负重难行，乃至慵懒沉闷，乃至呼吸不调。于是修习呼吸调伏，以止伏身重沉恶之苦，堪比妙用，是为调心身之法。所谓「Oḷārikaassāsapassāsanirodhavasenāti」，指以安立念调伏不调息的超出苦难状态，谓观修细微资粮之意。此中「kāyadarathe vūpasanteti」乃以心身之脆弱柔软为本性，即心所及身法之轻微流转，即身义之轻软称谓。因无此柔软变化，「kāyopi cittampi lahukaṃ hotī」乃说明身与心俱为柔弱细微，异中之理。
Oḷārikeassāsapassāse niruddhetiādi heṭṭhā vuttanayampi vicetabbākārappattassa kāyasaṅkhārassa vicayanavidhiṃ dassetuṃ ānītaṃ.
关于粗糙呼吸的被阻断等，下面所说内容可借此理会身体行蕴之拣择方法，已被引入讨论。
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229.Uparūpari vibhūtānīti bhāvanābalena uddhaṃ uddhaṃ pākaṭāni honti. Desatoti pakatiyā phusanadesato, pubbe attanā phusanavasena upadhāritaṭṭhānato.
229.所谓层层显现，是指通过修习的力道，现起在上面一个层次的显著显现。所谓『显现』，是指在相应的显现上触及教理。这里『显现』，依其原先由自身触及而修持所唤起的所在而说。
‘‘Kattha natthī’’ti ṭhānavasena, ‘‘kassa natthī’’ti puggalavasena vīmaṃsiyamānamatthaṃ ekajjhaṃ katvā vibhāvetuṃ ‘‘antomātukucchiya’’ntiādi vuttaṃ. Tattha yathā udake nimuggassa puggalassa niruddhokāsatāya assāsapassāsā na pavattanti, evaṃ antomātukucchiyaṃ. Yathā matānaṃ samuṭṭhāpakacittābhāvato, evaṃ asaññībhūtānaṃ mucchāparetānaṃ, asaññīsu vā jātānaṃ, tathā nirodhasamāpannānaṃ. Catutthajjhānasamāpannānaṃ pana dhammatāvaseneva nesaṃ anuppajjanaṃ, tathā rūpārūpabhavasamaṅgīnaṃ. Keci pana ‘‘anupubbato sukhumabhāvappattiyā catutthajjhānasamāpannassa, rūpabhave rūpānaṃ bhavaṅgassa ca sukhumabhāvato rūpabhavasamaṅgīnaṃ natthī’’ti kāraṇaṃ vadanti. Atthiyeva te assāsapassāsā pariyesatoti adhippāyo, yathāvuttasattaṭṭhānavinimuttassa assāsapassāsānaṃ anuppajjanaṭṭhānassa abhāvato. Pakatiphuṭṭhavasenāti pakatiyā phusanaṭṭhānavasena. Nimittaṃ ṭhapetabbanti satiyā tattha tattha sukhappavattanatthaṃ thiratarasañjānanaṃ pavattetabbaṃ. Thirasaññāpadaṭṭhānā hi sati. Imamevāti imaṃ eva anupaṭṭhahantassa kāyasaṅkhārassa kaṇṭakuṭṭhāpananayena upaṭṭhāpanavidhimeva. Atthavasanti hetuṃ. Atthoti hi phalaṃ, so yassa vasena pavattati, so atthavasoti. Muṭṭhassatissāti vinaṭṭhassatissa. Asampajānassāti sampajaññarahitassa, bhāventassa anukkamena anupaṭṭhahante assāsapassāse vīmaṃsitvā ‘‘ime te’’ti upadhāretuṃ, sammadeva pajānituñca samatthāhi satipaññāhi virahitassāti adhippāyo.
“何处无之”作为地位而言，按个体而言则为“谁无之”，以此二义互相考察，只取其中一义予以阐明，故说有“阿底摩奴苦支耶”等。此中，譬如潜水者因气息阻断而无法调节呼吸出入，亦同此“阿底摩奴苦支耶”。如同稻秆因无兴起作意意志，致心无所显现，亦如无觉的失去知觉者，或新生无觉者，皆归于断灭之境。至于第四禅果位者，则因法性，未曾出现彼等。又彼等与色非色界诸有并合。一些人则说由于第一入流果得者以细微境界先出现第四禅果者，于色界则无细微界色身及其合体。此为其说。另有观点谓呼吸出入自当产生，因已往第七地出离者中，呼吸不生之处绝无此现象。谓“显露发作”即显现之觉处。须以正念确立显现处，随时令乐起，令知觉稳定。显现处即正念所立之处。此即为无背离身行之观察，苦刺痛感之观察则为守护之法，故名有义。意即果报，因果连属不觉之呼吸出入中思维生起一切即名有义。无缠缚意即无缠缚，故谓不觉者，行力不动之中出入呼吸能以思维考察“此即尔”，亦能依正念智慧洞察其理，此乃观点。
§230
230.Ito aññaṃ kammaṭṭhānaṃ. Garukanti bhāriyaṃ. Sā cassa garukatā bhāvanāya sudukkarabhāvenāti āha ‘‘garukabhāvana’’nti. Uparūpari santasukhumabhāvappattito ‘‘balavatī suvisadā sūrā ca satipaññā ca icchitabbā’’ti vatvā sukhumassa nāma atthassa sādhanenāpi sukhumeneva bhavitabbanti dassetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Idāni anupaṭṭhahantānaṃ assāsapassāsānaṃ pariyesanupāyaṃ dassento ‘‘tāhi ca panā’’tiādimāha. Tattha gocaramukheti gocarābhimukhe. Anupadanti padānupadaṃ. Caritvāti gocaraṃ gahetvā. Tasmiṃyeva ṭhāneti upanibandhanānimittasaññitaṭṭhāne. Yojetvāti manasikārena yojetvā. Satirasmiyā bandhitvāti vā vuttamevatthamāha ‘‘tasmiṃyeva ṭhāne yojetvā’’ti. Na hi upameyye bandhanayojanaṭṭhānāni visuṃ labbhanti.
230.此后又论他业处。所谓砝砣者，比喻负担也。彼者因负重而难以修习，故称“难力修习”。彼业处逐渐生起细微境界，故谓“强识、清明、勇猛及具足正念慧应可发起”。以此细微之法能体现“如是”等义。今观察无背离者之入出息调伏方法谓“依此等以”为尔。所谓聚合口即聚集射口。所谓接合者为接连言语。所谓行也即执持聚处。所谓彼地即收摄依止之显现处。所谓装联即智能聚合。谓以正念之明摄持，故谓“依彼处装联”。盖因此处不生阻碍。
§231
231.Nimittanti uggahanimittaṃ, paṭibhāganimittaṃ vā. Ubhayampi hi idha ekajjhaṃ vuttaṃ. Tathā hi tūlapicuādiupamattayaṃ uggahe yujjati, sesaṃ ubhayattha. Ekacceti eke ācariyā.
231.所谓相，即起因相或能缘相。此二义恰在一处。譬如秤砣等比喻物皆系挂附于起因侧，余者皆系附于能缘侧。部分谓一义即诸方教师说法之异名。
Tārakarūpaṃ viyāti tārakāya pabhārūpaṃ viya. Maṇiguḷikādiupamā paṭibhāge vaṭṭanti. Kathaṃ panetaṃ ekaṃyeva kammaṭṭhānaṃ anekākārato upaṭṭhātīti āha ‘‘tañca paneta’’ntiādi. Suttantanti ekaṃ suttaṃ. Paguṇappavattibhāvena avicchedaṃ, mahāvisayatañca sandhāyāha ‘‘mahatī pabbateyyā nadī viyā’’ti. Atthabyañjanasampattiyā samantabhaddakaṃ suttaṃ sabbabhāgamanoharā sabbapāliphullā vanaghaṭā viyāti āha ‘‘ekā vanarāji viyā’’ti. Tenāha bhagavā – ‘‘vanappagumbe yatha phussitagge’’ti (khu. pā. 6.13; su. ni. 236). Nānānusandhikaṃ nānāpeyyālaṃ vividhanayanipuṇaṃ bahuvidhakammaṭṭhānamukhasuttantaṃ atthikehi sakkaccaṃ samupajīvitabbanti āha ‘‘sītacchāyo…pe… rukkho viyā’’ti. Saññānānatāyāti nimittupaṭṭhānato pubbeva pavattasaññānaṃ nānāvidhabhāvato.
星体遂去，谓如星体照耀。宝石丸等比喻所相产出之部分。如何一业处能多种形态而起，遂说“此即彼”等。所谓经文，即一部经文。不间断由善恶流转表现大境界，故说“广阔山川河流”等。以义理彰显所有均美丽、护持完全之经文遂谓“一族王如是”。例如佛言：“如野林中蚂蚁”等（经名引）。多种对应，细致巧妙善用各种解释方法，唯应依义整理，以示“一片树荫”等义。所谓无明是指先前未曾生起之各种无明种类状态。
Ime tayo dhammāti assāso, passāso, nimittanti ime tayo dhammā. Natthīti kammaṭṭhānavasena manasikātabbabhāvena natthi na upalabbhanti. Na ca upacāranti upacārampi na pāpuṇāti, pageva appananti adhippāyo. Yassa panāti vijjamānapakkho vuttanayānusārena veditabbo.
此三法者为入息呼吸、出息呼吸及相，统称此三法。所谓无乃指以业处及心所应分别无此三法，未得彼分别。且也不到接近之处，谓接近亦不可得，盖仅能安住焉，此为观点。彼者即应依所学者及言教依止理解。
Idāni vuttasseva atthassa samatthanatthaṃ kakacūpamāyaṃ āgatā ‘‘nimitta’’ntiādikā gāthā paccānītā.
今所说之义，纯为比拟解释而来，一切均以“相”等为例而引诵诗句，自此展开。
§232
232.Nimitteti yathāvutte paṭibhāganimitte. Evaṃ hotīti bhāvanamanuyuttassa eva hoti. Tasmā ‘‘punappunaṃ evaṃ manasi karohī’’ti vattabbo. Vosānaṃ āpajjeyyāti ‘‘nimittaṃ nāma dukkaraṃ uppādetuṃ, tayidaṃ laddhaṃ, handāhaṃ dāni yadā vā tadā vā visesaṃ nibbattessāmī’’ti saṅkocaṃ āpajjeyya. Visīdeyyāti ‘‘ettakaṃ kālaṃ bhāvanamanuyuttassa nimittampi na uppannaṃ, abhabbo maññe visesassā’’ti visādaṃ āpajjeyya.
232.『相』者，如所说者，是念处修习所依之缘。若此依缘具足，则能成就念修。故当说：“应于心中反复思维此义”。若生畏惧，即谓“名为相者，难以生起，已得此法，今或时或彼，会生特异相应”，因而生震惧。若生消沉则谓：“修习念处之依缘，此期间尚未生起相，故愿意消沉悲伤”，由此生起忧郁消沉。
‘‘Imāya paṭipadāya jarāmaraṇato muccissāmīti paṭipannassa nimitta’’nti vutte kathaṃ saṅkocāpatti, bhiyyoso mattāya ussāhameva kareyyāti ‘‘nimittamidaṃ…pe… vattabbo’’ti majjhimabhāṇakā āhu. Evanti vuttappakārena paṭibhāganimitteyeva bhāvanācittassa ṭhapanena. Ito pabhutīti ito paṭibhāganimittuppattito paṭṭhāya. Pubbe yaṃ vuttaṃ ‘‘anubandhanāya ca phusanāya ca ṭhapanāya ca manasi karotī’’ti (visuddhi. 1.224), tattha anubandhanaṃ, phusanañca vissajjetvā ṭhapanāvasena bhāvanā hotīti ṭhapanāvaseneva bhāvetabbanti attho.
谓“以此修行之道，断尽老死苦”，所言之相，何故生忧愁？居中辩士答曰：“当更加努力精进”，故云“此相……当说”。依此教理，所立之相乃念修心意之根本。从此以后，则指其生于念修心意之前半段之相即“前缘相”如经云“为连结、感触、立心所成一念”，其后舍去“连结与感触”，唯余“立心之依缘”，此即念修之相义，当以“立心之依缘”而修。
Porāṇehi vuttovāyamatthoti ‘‘nimitte’’ti gāthamāha. Tattha nimitteti paṭibhāganimitte. Ṭhapayaṃ cittanti bhāvanācittaṃ ṭhapento, ṭhapanāvasena manasi karontoti attho. Nānākāranti ‘‘cattāro vaṇṇā’’ti (visuddhi. 1.219; pārā. aṭṭha. 2.165; paṭi. ma. aṭṭha. 2.1.163) evaṃ vuttaṃ nānākāraṃ. Ākārasāmaññavasena hetaṃ ekavacanaṃ. Vibhāvayanti vibhāvento antaradhāpento. Nimittuppattito paṭṭhāya hi te ākārā amanasikaroto antarahitā viya honti. Assāsapassāseti assāsapassāse yo nānākāro, taṃ vibhāvayaṃ, assāsapassāsasambhūte vā nimitte. Sakaṃ cittaṃ nibandhatīti tāya eva ṭhapanāya attano cittaṃ upanibandhati, appetīti attho. Ye pana ‘‘vibhāvayanti vibhāvento viditaṃ pākaṭaṃ karonto’’ti atthaṃ vadanti, taṃ pubbabhāgavasena yujjeyya. Ayañhettha attho – dhitisampannattā dhīro yogī assāsapassāse nānākāraṃ vibhāvento nānākārato te pajānanto vidite pākaṭe karonto, nānākāraṃ vā oḷārikoḷārike passambhento vūpasamento tattha yaṃ laddhaṃ nimittaṃ, tasmiṃ cittaṃ ṭhapento anukkamena sakaṃ cittaṃ nibandhati appetīti.
昔时诵经云“所言之相”，为“心意立相”，谓修心念所立，心依止立相於心，即是此义。色相多样，谓“四色”，“四色”之说出自《净行经》《巴拉八门》《毗耶闍经》等，意指色相多样，凡因色相之共性，而称一词。色相能分辨、变异、隐现。相之生起，以“念修起相”为因，如此种种相故若不理会，则相如消逝无迹。所谓“呼吸之相”，即呼吸所显诸变化，应辨识之。此以“立相”为心所缚，即凭此立心，心得依止，名为“依止相”。有谓“分辨、非分辨”，语意为识别、区分之义。昔时说“彼分辨、非分辨，已知明了，现出显现”，修者当于前半段加以结合修习。此义于此，即智慧通达者、瑜伽士于呼吸之相，通过识别与分辨，能明知现前现起诸相，且能调伏烦恼，如粗糙微细、愤怒恐惧等相，能令宁静安心。修行所得之相，于当前念中确立，心顺次依止，谓“依止”。
Vaṇṇatoti picupiṇḍatārakarūpādīsu viya upaṭṭhitavaṇṇato. Lakkhaṇatoti kharabhāvādisabhāvato, aniccādilakkhaṇato vā. Rakkhitabbaṃ taṃ nimittanti sambandho. Nimittassa rakkhaṇaṃ nāma tattha paṭiladdhassa upacārajhānassa rakkhaṇeneva hotīti āha ‘‘punappunaṃ manasikāravasena vuddhiṃ viruḷhiṃ gamayitvā’’ti.
色者，如同色如尘堆、光亮等种种外相。相者，如同坚硬本相等不变之性质，或普遍无常之三法相。此相须当保护，即依相相续所守护之意。所谓相之保护者，乃依修习时所得初禅之护持，故说“反复用心增进欢喜增长”。
§233
233.Etthāti etissaṃ kāyānupassanāyaṃ. Pārisuddhiṃ pattukāmoti adhigantukāmo, samāpajjitukāmo ca, tattha sallakkhaṇāvivaṭṭanāvasena adhigantukāmo, sallakkhaṇāvasena samāpajjitukāmoti yojetabbaṃ. Nāmarūpaṃ vavatthapetvā vipassanaṃ paṭṭhapetīti saṅkhepato vuttamatthaṃ vitthārato dassetuṃ ‘‘katha’’ntiādi vuttaṃ. Tattha yathā hītiādi kāyassa, cittassa ca assāsapassāsānaṃ samudayabhāvadassanaṃ. Kammāragaggariyāti kammārānaṃ ukkāyaṃ aggidhamanabhastā. Dhamamānāyāti dhamayantiyā, vātaṃ gāhāpentiyāti attho. Tajjanti tadanurūpaṃ. Evamevāti ettha kammāragaggarī viya karajakāyo, vāyāmo viya cittaṃ daṭṭhabbaṃ. Kiñcāpi assāsapassāsā cittasamuṭṭhānā, karajakāyaṃ pana vinā tesaṃ appavattanato ‘‘kāyañca cittañca paṭicca assāsapassāsā’’ti vuttaṃ.
233.此处“此”，指身观念处。欲获清净，祈望如实成就，须以细微特征为缘，起诚心此欲，如是修学。若弃名色，立观观察，即是观智之简述。欲详说明此义，故问“如何”等。例如“如是”等，指身心呼吸之起灭无常。作工者喻，指制作者燃火匠等。受用者，指风力推动。由此类比，意为身为工匠，心为用力，宜观察当下生起之息相。亦即，息之生起无于身心起用则难以回转，故当体认“身与心依息相生起”。
Tassāti nāmarūpassa. Paccayaṃ pariyesatīti ‘‘avijjāsamudayā rūpasamudayo’’tiādinā (paṭi. ma. 1.50) avijjādikaṃ paccayaṃ vīmaṃsati pariggaṇhāti. Kaṅkhaṃ vitaratīti ‘‘ahosiṃ nu kho ahaṃ atītamaddhāna’’nti (ma. ni. 1.18; saṃ. ni. 2.20) ādinayappavattaṃ soḷasavatthukaṃ vicikicchaṃ atikkamati pajahati. ‘‘Yaṃ kiñci rūpaṃ atītānāgatapaccuppanna’’nti (ma. ni. 1.347; 361; 3.86; a. ni. 4.181) ādinayappavattaṃ kalāpasammasanaṃ. Pubbabhāgeti paṭipadāñāṇadassanavisuddhipariyāpannāya udayabbayānupassanāya pubbabhāge uppanne. Obhāsādayoti obhāso ñāṇaṃ pīti passaddhi sukhaṃ adhimokkho paggaho upekkhā upaṭṭhānaṃ nikantīti ime obhāsādayo dasa. Udayaṃ pahāyāti udayabbayānupassanāya gahitaṃ saṅkhārānaṃ udayaṃ vissajjetvā tesaṃ bhaṅgasseva anupassanato bhaṅgānupassanaṃ ñāṇaṃ patvā ādīnavānupassanāpubbaṅgamāya nibbidānupassanāya nibbindanto. Muñcitukamyatāpaṭisaṅkhānupassanāsaṅkhārupekkhānulomañāṇānaṃ ciṇṇapariyante uppannagotrabhuñāṇānantaraṃ uppannena maggañāṇena sabbasaṅkhāresu virajjanto vimuccanto. Maggakkhaṇe hi ariyo virajjati vimuccatīti ca vuccati. Tenāha ‘‘yathākkamena cattāro ariyamagge pāpuṇitvā’’ti. Maggaphalanibbānapahīnāvasiṭṭhakilesasaṅkhātassa paccavekkhitabbassa pabhedena ekūnavīsatibhedassa. Arahato hi avasiṭṭhakilesābhāvena ekūnavīsatitā. Assāti ānāpānakammaṭṭhānikassa.
由此可知，指名色。谓探求缘起因果，语云“无明为缘，色生起”等，谓以无明为缘审察观察。放下怀疑，谓超越“我是否经历过过去”等疑虑，断除此种六十余年之疑惑。谓凡所有色，过去、未来及现起之色相之总称。前半段，指修道智慧清净处，于起灭之观察，见证初现起之法皆无常。所谓现起者，谓现前与显现之知，有欢喜、安稳、喜悦、联结、观察等十种显现。舍弃现起，即于此享有所见色法放弃了执著，见其灭坏故而观察其破坏，称为破坏观智，并以上升至行苦喜之除碍观。渐入废弃欲趣之观，生厌离心兴起。放下欲乐之观，生厌烦。欲放下欲乐之观生厌离心，故从此以观察心理分别悲喜生灭之诸法而逐渐放下并证得解脱。于正道之际智生起，圣者达至断欲的境地，迄今已灭余染净除杂染之处，如说“适当成就四圣道及其利益”。此果乃涅槃，裴遮恶习净尽，料为一九二分之一。阿拉汉由此无余烦恼之故，故称为无余烦恼者。名言“此是入出息念所住处”之意。
§234
234.Visuṃ kammaṭṭhānabhāvanānayo nāma natthi paṭhamacatukkavasena adhigatajhānassa vedanācittadhammānupassanāvasena desitattā. Tesanti tiṇṇaṃ catukkānaṃ.
234. 关于不以修习善法为缘起者，依次第一法则，是不包括在由初禅所得的对感受、心法的观照法中的。这里所说的“三者”，是指四种（禅的境界）中的三种。
Pītipaṭisaṃvedīti pītiyā paṭi paṭi sammadeva vedanāsīlo, tassā vā paṭi paṭi sammadeva vedo etassa atthi, taṃ vā paṭi paṭi sammadeva vedayamāno. Tattha kāmaṃ saṃvedana-ggahaṇeneva pītiyā sakkaccaṃ viditabhāvo bodhito hoti, yehi pana pakārehi tassā saṃvedanaṃ icchitaṃ, taṃ dassetuṃ paṭi-saddaggahaṇaṃ ‘‘paṭi paṭi saṃvedīti paṭisaṃvedī’’ti. Tenāha ‘‘dvīhākārehī’’tiādi.
所谓喜乐的感知，者者欢喜之心真实地感受苦乐的本质，或有的具体感受着此理，或正具体地觉察它。在此喜乐乃由感知所产生，专知其存在，知晓其性质，欲望它之所现，即谓“反复觉知”为“反复觉者”。故有言“由两处起作”，等等。
Tattha kathaṃ ārammaṇato pīti paṭisaṃviditā hotīti pucchāvacanaṃ. Sappītike dve jhāne samāpajjatīti pītisahagatāni dve paṭhamadutiyajhānāni paṭipāṭiyā samāpajjati. Tassāti tena. ‘‘Paṭisaṃviditā’’ti hi padaṃ apekkhitvā kattuatthe etaṃ sāmivacanaṃ. Samāpattikkhaṇeti samāpannakkhaṇe. Jhānapaṭilābhenāti jhānena samaṅgibhāvena. Ārammaṇatoti ārammaṇamukhena, tadārammaṇajhānapariyāpannā pīti paṭisaṃviditā hoti ārammaṇassa paṭisaṃviditattā. Kiṃ vuttaṃ hoti? Yathā nāma sappapariyesanaṃ carantena tassa āsaye paṭisaṃvidite sopi paṭisaṃvidito gahito eva hoti mantāgadabalena tassa gahaṇassa sukarattā, evaṃ pītiyā āsayabhūte ārammaṇe paṭisaṃvidite sā pīti paṭisaṃviditā eva hoti salakkhaṇato, sāmaññato ca tassā gahaṇassa sukarattāti.
就此如何从缘起观念觉知喜乐，是个所问。由此理解，在有喜乐的两禅中，初、二禅依次次第获得喜乐。以此义解为“觉知”，此语指的是意根，谓当下平等无错地获得禅，是对禅法的觉察。缘起谓缘第一禅所缘境，故由前习惯相续所生的觉知与后续觉知同生，喜乐是与此觉知相应的，因其显著与共性而易于获得，是喜乐之觉知的显明及普遍。
Kathaṃ asammohato pīti paṭisaṃviditā hotīti ānetvā sambandhitabbaṃ. Vipassanākkhaṇeti vipassanāpaññāya tikkhavisadappattāya visayato dassanakkhaṇe. Lakkhaṇapaṭivedhenāti pītiyā salakkhaṇassa, sāmaññalakkhaṇassa ca paṭivijjhanena. Yaṃ hi yassa visesato, sāmaññato ca lakkhaṇaṃ, tasmiṃ vidite so yāthāvato vidito eva hoti. Tenāha ‘‘asammohato pīti paṭisaṃviditā hotī’’ti.
又如何说无幻觉地觉知喜乐，是须说明的。所谓内观智慧深入显现，并由对离别相的见知显明。离别相即依据喜乐的显著及共性得以辨明。殊为专具的共性，通达而真实。如是故言“无幻觉地觉知喜乐”。
Idāni tamatthaṃ pāḷiyā eva vibhāvetuṃ ‘‘vuttañheta’’ntiādimāha. Tattha dīghaṃ assāsavasenātiādīsu yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Tattha pana satokāritādassanavasena pāḷi āgatā, idha pītipaṭisaṃveditāvasena, pītipaṭisaṃveditā ca atthato vibhattā eva. Apica ayamettha saṅkhepattho – dīghaṃ assāsavasenāti dīghassa assāsassa ārammaṇabhūtassa vasena pajānato sā pīti paṭisaṃviditā hotīti sambandho. Cittassa ekaggataṃ avikkhepaṃ pajānatoti jhānapariyāpannaṃ ‘‘avikkhepo’’ti laddhanāmaṃ cittassekaggataṃ taṃsampayuttāya paññāya pajānato. Yatheva hi ārammaṇamukhena pīti paṭisaṃviditā hoti, evaṃ taṃsampayuttadhammāpi ārammaṇamukhena paṭisaṃviditā eva hontīti. Sati upaṭṭhitā hotīti dīghaṃ assāsavasena jhānasampayuttā sati tassa ārammaṇe upaṭṭhitā ārammaṇamukhena jhānepi upaṭṭhitā nāma hoti. Tāya satiyāti evaṃ upaṭṭhitāya tāya satiyā yathāvuttena tena ñāṇena suppaṭividitattā ārammaṇassa tassa vasena tadārammaṇā sā pīti paṭisaṃviditā hoti. Dīghaṃ passāsavasenātiādīsupi imināva nayena attho veditabbo.
此时须用巴利语加以说明曰“如是所说”。其所论者如长篇无明等所说，其义详述于下。又由巴利语的例证，借喜乐感知与清净感知并获的情况说明，其意实已分明。简而言之，是谓由长期的无明习气之缘，方致此喜乐之觉知之道理。心的定力在得禅时即成一境无散，故得一境无散的称名。正如因缘喜乐的缘起，俱一缘起派生的现象，亦因缘起之认识也。念住生起，认知清明，所以念念俱觉喜乐感知。并以长期无明为缘，得此流转义理。
Evaṃ paṭhamacatukkavasena dassitaṃ pītipaṭisaṃvedanaṃ ārammaṇato, asammohato ca vibhāgaso dassetuṃ ‘‘āvajjato’’tiādi vuttaṃ. Tattha āvajjatoti jhānaṃ āvajjantassa. Sā pītīti sā jhānapariyāpannā pīti. Jānatoti samāpannakkhaṇe ārammaṇamukhena jānato. Tassa sā pīti paṭisaṃviditā hotīti sambandho. Passatoti dassanabhūtena ñāṇena jhānato vuṭṭhāya passantassa. Paccavekkhatoti jhānaṃ paccavekkhantassa. Cittaṃ adhiṭṭhahatoti ‘‘ettakaṃ velaṃ jhānasamaṅgī bhavissāmī’’ti jhānacittaṃ adhiṭṭhahantassa. Evaṃ pañcannaṃ vasībhāvānaṃ vasena jhānassa pajānanamukhena ārammaṇato pītiyā paṭisaṃvedanā dassitā.
如上以初法则所示，其关于喜乐觉知由缘起而无幻动之别，故有言“去除惑乱”等。此“去除惑乱”，谓禅时去除惑乱。所谓此乐，是禅遍满时生起的喜乐。所谓知，是得禅时依缘起法知其境。故乐与觉知相应。所谓“见”，由观照清识而生，见显而现。所谓“反观”，是修定时在禅境中反复观炼。所谓意镇，是指“当此刻，我意将生禅定”之意镇持禅心。由五种庄严具足所成，依此禅境，能由缘起生起喜乐觉知法。
Idāni yehi dhammehi jhānaṃ, vipassanā ca sijjhanti; tesaṃ jhānapariyāpannānaṃ, vipassanāmaggapariyāpannānañca saddhādīnaṃ vasena pītipaṭisaṃvedanaṃ dassetuṃ ‘‘saddhāya adhimuccato’’tiādi vuttaṃ. Tattha adhimuccatoti saddahantassa, samathavipassanāvasenāti adhippāyo. Vīriyaṃ paggaṇhatotiādīsupi eseva nayo. Abhiññeyyanti abhivisiṭṭhāya paññāya jānitabbaṃ. Abhijānatoti vipassanāpaññāpubbaṅgamāya maggapaññāya jānato. Pariññeyyanti dukkhasaccaṃ tīraṇapariññāya, maggapaññāya ca parijānato. Pahātabbanti samudayasaccaṃ pahānapariññāya, maggapaññāya ca pajahato. Bhāvayato sacchikaroto bhāvetabbaṃ maggasaccaṃ , sacchikātabbaṃ nirodhasaccaṃ. Keci panettha pītiyā eva vasena abhiññeyyādīni uddharanti, taṃ ayuttaṃ jhānādisamudāyaṃ uddharitvā tato pītiyā niddhāraṇassa adhippetattā.
现在凭借这些法门禅那与内观得以成就；对那些禅那圆满者，及内观行道圆满者，依于信心等得以住持欢喜感受，于此谓之“以信心超越”等言。此中所谓“超越”者，是指由信心引导，安止与内观相互资助而成之专注。勤奋修习等亦是以此方法。应知所应证者，乃由究竟的慧智所获悉。所谓“所知”，者乃因内观智慧逐渐增长而认知道的智慧。所谓“了知者”，乃透彻了解苦谛及道谛者。所谓“应弃者”，乃因了知集谛之弃绝而摒弃者。修习者应证得须修持之道谛，而须证得之灭谛。有些则仅凭欢喜的感受证得初禅等，拔出未完备禅那之果，然后因欢喜的生起而安立其尊贵性。
Ettha ca ‘‘dīghaṃ assāsavasenā’’tiādinā paṭhamacatukkavasena ārammaṇato pītipaṭisaṃvedanaṃ vuttaṃ, tathā ‘‘āvajjato’’tiādīhi pañcahi padehi. ‘‘Abhiññeyyaṃ abhijānato’’tiādīhi pana asammohato. ‘‘Saddhāya adhimuccato’’tiādīhi ubhayathāpīti saṅkhepato samathavasena ārammaṇato, vipassanāvasena asammohato pītipaṭisaṃvedanaṃ vuttanti daṭṭhabbaṃ. Kasmā panettha vedanānupassanāyaṃ pītisīsena vedanā gahitā, na sarūpato evāti? Bhūmivibhāgādivasena vedanaṃ bhinditvā catudhā vedanānupassanaṃ dassetuṃ. Apica vedanākammaṭṭhānaṃ dassento bhagavā pītiyā oḷārikattā taṃsampayuttasukhaṃ sukhaggahaṇatthaṃ pītisīsena dasseti.
这里说“长期由烦恼所缠”诸语，为第一四分之一的起始欢喜感受，及“受困于”等五词句。又云“应证应知”等，是指内观之不迷惑状态。“以信心超越”言，简略表明以安止之精进起始，内观保持不迷惑的欢喜感受。当问为何于感受观照中，此欢喜感受为感受而非相似物时？佛依地分等法，将感受分解为四种观感，并示现四种观感。且为显示感受观修处，世尊又以欢喜所生甘露喻其乐为与感受连接之滋味，非单指欢喜。
Eteneva nayena avasesapadānīti ‘‘sukhapaṭisaṃvedī cittasaṅkhārapaṭisaṃvedī’’ti padāni pītipaṭisaṃvedipade āgatanayeneva atthato veditabbāni. Sakkā hi ‘‘dvīhākārehi sukhapaṭisaṃveditā hoti, cittasaṅkhārapaṭisaṃveditā hoti ārammaṇato’’tiādinā pītiṭṭhāne sukhādipadāni pakkhipitvā ‘‘sukhasahagatāni tīṇi jhānāni, cattāri vā jhānāni samāpajjatī’’tiādinā atthaṃ viññātuṃ. Tenāha ‘‘tiṇṇaṃ jhānānaṃ vasenā’’tiādi. Vedanādayoti ādi-saddena saññā gahitā. Tenāha ‘‘dve khandhā’’ti. Vipassanābhūmidassanatthanti pakiṇṇakasaṅkhārasammasanavasena vipassanāya bhūmidassanatthaṃ ‘‘sukhanti dve sukhānī’’tiādi vuttaṃ samathe kāyikasukhābhāvato. Soti so passambhanapariyāyena vutto nirodho. ‘‘Imassa hi bhikkhuno pubbe apariggahitakāle’’tiādinā (visuddhi. 1.220) vitthārato kāyasaṅkhāre vutto, tasmā vuttanayeneva veditabbo. Tattha kāyasaṅkhāravasena āgato, idha cittasaṅkhāravasenāti ayameva viseso.
以此法理推究最后境地，称“感受欢喜觉知、心行觉知”二词，实为欢喜觉知之体现。确言云：“可由两种形态感受快乐，亦感受心行，无非因缘所生。”于欢喜基处投射幸福等名，为其义趣。故言“三禅内安乐”或“四禅具安乐”皆由此理可知。又有“因二俱蕴”之说。所谓内观地见，意指因杂蕴通透而见内观地，“二乐”言语即以安止之身乐为根本。涅槃也用同义辞以平息如实称之。另有云“此比库先前非有所受之时”细述身行，故此说法应以此理解。此身行来讲，即依心行之义，是心行特殊称呼。
Evaṃ cittasaṅkhārassa passambhanaṃ atidesena dassetvā yadaññaṃ imasmiṃ catukke vattabbaṃ, taṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Tattha pītipadeti ‘‘pītipaṭisaṃvedī’’tiādinā desitakoṭṭhāse. Pītisīsena vedanā vuttāti pītiapadesena taṃsampayuttā vedanā vuttā, na pītīti adhippāyo. Tattha kāraṇaṃ heṭṭhā vuttameva. Dvīsu cittasaṅkhārapadesūti ‘‘cittasaṅkhārapaṭisaṃvedī passambhayaṃ cittasaṅkhāra’’nti cittasaṅkhārapaṭisaṃyuttesu dvīsu padesu. ‘‘Viññāṇapaccayā nāmarūpa’’nti (mahāva. 1; ma. ni. 3.126; udā. 1) vacanato cittena paṭibaddhāti cittapaṭibaddhā. Tato eva kāmaṃ cittena saṅkharīyantīti cittasaṅkhārā, saññāvedanādayo, idha pana upalakkhaṇamattaṃ saññā vedanāva adhippetāti āha ‘‘saññāsampayuttā vedanā’’ti.
进而乘此心行安止理趣，当说明其他四法，于是说“亦云”等。此欢喜一语，在教述部分称为“欢喜觉知”或类似辞。所谓借欢喜感受而言，乃指与感受相随联结之感，不是欢喜本身之主体。此理如前述。就两心行语者，即“觉知心行、安止心行”言心行联结而成的两个状态。所谓“识为缘，名色生”，根据释义，即由心所缚，即心的束缚。因而生起渴爱的是心行类，即觉知、感受等，此处仅就识别相标示觉知与感受所在。
§235
235. Cittapaṭisaṃvedīti ettha dvīhākārehi cittapaṭisaṃveditā hoti ārammaṇato, asammohato ca. Kathaṃ ārammaṇato? Cattāri jhānāni samāpajjati, tassa samāpattikkhaṇe jhānapaṭilābhenātiādinā vuttanayānusārena sabbaṃ suviññeyyanti āha ‘‘catunnaṃ jhānānaṃ vasena cittapaṭisaṃveditā veditabbā’’ti. Cittaṃ modentoti jhānasampayuttaṃ cittaṃ sampayuttāya pītiyā modayamāno, taṃ vā pītiṃ ārammaṇaṃ katvā pavattaṃ vipassanācittaṃ tāya eva ārammaṇabhūtāya pītiyā modayamāno. Pamodentotiādīni padāni tasseva vevacanāni pītipariyāyabhāvato.
第235节讲心觉知，谓“有两形态心觉知者：起于缘起，非迷惑状态。”如何起于缘？即成就四禅，依经文言语，禅生即心即知，说法显明，曰“依四禅则心觉知可证”。禅与欢喜同现，其心因欢喜而欢悦；因欢喜起，于修习中生起，生起于观察心，欢喜相应于观察心而欢悦。所谓喜悦等系禅中欢喜变异之称。
Sampayuttāya pītiyā cittaṃ āmodetīti jhānacittasampayuttāya pītisambojjhaṅgabhūtāya odagyalakkhaṇāya jhānapītiyā tameva jhānacittaṃ sahajātādipaccayavasena ceva jhānapaccayavasena ca paribrūhento haṭṭhapahaṭṭhākāraṃ pāpento āmodeti pamodeti ca. Ārammaṇaṃ katvāti uḷāraṃ jhānasampayuttaṃ pītiṃ ārammaṇaṃ katvā pavattamānaṃ vipassanācittaṃ tāya eva ārammaṇabhūtāya pītiyā yogāvacaro haṭṭhapahaṭṭhākāraṃ pāpento ‘‘āmodeti pamodetī’’ti vuccati.
此心因欢喜缠绕欢悦，是禅心及欢喜觉支所具之显著特征。禅中欢喜自然而起，与禅因缘有关，并且对禅依缘加以修饰，欢喜起伏伴随而生，或起或伏。所谓“起于缘”，意指欢喜依禅心而起，进而生成观察心，该观察心又由欢喜与观察心生起，欢喜之生起称为“欢悦喜悦”。
Samaṃ ṭhapentoti yathā īsakampi līnapakkhaṃ, uddhaccapakkhañca anupagamma anonataṃ anunnataṃ yathā indriyānaṃ samattapaṭipattiyā avisamaṃ, samādhissa vā ukkaṃsagamanena āneñjappattiyā sammadeva ṭhitaṃ hoti, evaṃ appanāvasena ṭhapento. Lakkhaṇapaṭivedhenāti aniccādikassa lakkhaṇassa paṭi paṭi vijjhanena khaṇe khaṇe avabodhena. Khaṇikacittekaggatāti khaṇamattaṭṭhitiko samādhi. Sopi hi ārammaṇe nirantaraṃ ekākārena pavattamāno paṭipakkhena anabhibhūto appito viya cittaṃ niccalaṃ ṭhapeti. Tena vuttaṃ ‘‘evaṃ uppannāyā’’tiādi.
『同立』者，如同收弓者拉紧弓弦似的，收紧弓弦与放松弓弦相互不违背，无过无不及，如同根对于根的适当行持般不偏不倚，或如禅定因上升下降交替而得持正处一样，正是真正地立住，亦如安止之力而立。『分别相明』者，藉由对无常等诸相不断渐次觉照，时刻覺知断察。『时分专一』者，即心于某一时一刻切实安住之禅定。乃至于心随缘境持续以一心运行，反身敌境却不中，犹如不被沾染者，使心不动而立。由此曾言『如是生起』等语。
Mocentoti vikkhambhanavimuttivasena vivecento visuṃ karonto, nīvaraṇāni pajahantoti attho. Vipassanākkhaṇeti bhaṅgānupassanākkhaṇe. Bhaṅgo hi nāma aniccatāya paramā koṭi, tasmā tāya bhaṅgānupassako yogāvacaro cittamukhena sabbasaṅkhāragataṃ aniccato passati, no niccato. Aniccassa dukkhattā, dukkhassa ca anattakattā tadeva dukkhato anupassati, no sukhato. Anattato anupassati, no attato. Yasmā pana yaṃ aniccaṃ dukkhaṃ anattā, na taṃ abhinanditabbaṃ. Yañca na abhinanditabbaṃ, na taṃ rañjitabbaṃ. Tasmā bhaṅgadassanānusārena ‘‘aniccaṃ dukkhaṃ anattā’’ti saṅkhāragate diṭṭhe tasmiṃ nibbindati, no nandati. Virajjati, no rajjati. So evaṃ nibbindanto virajjanto lokiyeneva tāva ñāṇena rāgaṃ nirodheti, no samudeti, nāssa samudayaṃ karotīti attho. Atha vā so evaṃ viratto yathā diṭṭhaṃ saṅkhāragataṃ, tathā adiṭṭhaṃ attano ñāṇena nirodheti, no samudeti. Nirodhamevassa manasikaroti, no samudayanti attho. So evaṃ paṭipanno paṭinissajjati, no ādiyati. Kiṃ vuttaṃ hoti? Ayañhi aniccādianupassanā saddhiṃ khandhābhisaṅkhārehi kilesānaṃ pariccajanato, saṅkhatadosadassanena tabbiparīte nibbāne tanninnatāya pakkhandanato pariccāgapaṭinissaggo pakkhandanapaṭinissaggo cāti vuccati. Tasmā tāya samannāgato yogāvacaro vuttanayena kilese ca pariccajati, nibbāne ca pakkhandati. Tena vuttaṃ ‘‘so vipassanākkhaṇe aniccānupassanāya niccasaññāto cittaṃ mocento vimocento…pe… paṭinissaggānupassanāya ādānato cittaṃ mocento vimocento assasati ceva passasati cā’’ti.
『放逸』者，意为如同挣脱束缚般自由散逸，远离障碍，断绝烦恼。所以说「放逸断除障碍」。『观·时分』者，于无常破灭观照法中。真实无常为破灭的无量极致，由此观察，瑜伽行者凭觉慧之主导，透见一切行本质无常，而非永恒。其亦观无常生起即苦、苦为无我，更见苦为苦者，非快乐者，非我是者。因所见无常苦无我，故不应欢喜；不应欢喜者，自然无染。故依破灭观，见诸行无常苦无我而厌离，不欢喜，因而离欲不染。以此厌离而心寂灭，于世法中借此智慧断爱不生，无爱故无生，故无生起。或是由此寂灭，也由智慧断不见诸已见之行，非生起者。乃此正行者舍弃执着，不燃烧于此。云何言？此乃与无常等观相应，破除烦恼，见相破灭，乃至于涅槃真正成就，于彼波罗提木叉（离欲舍）中断弃，名为舍弃的波罗提木叉。故摄持此观之瑜伽行者断除烦恼，于涅槃中断弃烦恼。故云『于观时分，观无常，心了知放逸得解脱……断除执著，心放逸震寂，亦呼吸出入察视……』。
Tattha aniccassa, aniccanti vā anupassanā aniccānupassanā. Tebhūmakadhammānaṃ aniccataṃ gahetvā pavattāya vipassanāya etaṃ nāmaṃ. Niccasaññātoti saṅkhatadhamme ‘‘niccā sassatā’’ti pavattāya micchāsaññāya. Saññāsīsena cittadiṭṭhīnampi gahaṇaṃ daṭṭhabbaṃ. Esa nayo sukhasaññādīsupi. Nibbidānupassanāyāti saṅkhāresu nibbindanākārena pavattāya anupassanāya. Nanditoti sappītikataṇhāto. Virāgānupassanāyāti tathā virajjanākārena pavattāya anupassanāya. Tena vuttaṃ ‘‘rāgato mocento’’ti. Nirodhānupassanāyāti saṅkhārānaṃ nirodhassa anupassanāya. Yathā saṅkhārā nirujjhantiyeva, āyatiṃ punabbhavavasena na uppajjanti, evaṃ vā anupassanā nirodhānupassanā. Muñcitukamyatā hi ayaṃ balappattā. Tenāha ‘‘samudayato mocento’’ti. Paṭinissajjanākārena pavattā anupassanā paṭinissaggānupassanā. Ādānatoti niccādivasena gahaṇato, paṭisandhiggahaṇato vāti evamettha attho daṭṭhabbo.
此处，无常、无常观，即谓无常之观察。基于三界事物无常，成立此观，谓为无常观。正见或心见者，当明瞭有执无常为常、永恒之错误观。应由正见所断除此执，为此说法。此理亦通达于贪为快乐之见。『厌离观』者，于诸行厌恶而生欲断之观。『恋解脱』则谓断除贪欲。由此说『欲者得解脱』。『灭观』者，观诸行之灭，也即观察行的止息，如行虽断不再由再生有为感受相续，此谓灭观。此心志求解脱之力极大，故有『断生苦见解脱』之意。以无所受缚法断除从生起者，故云『从生起而得解脱』。『舍弃观』乃是基于放弃之观。『取持』者，谓执着于常、无常等见，舍弃观即基于断除此执着观。
§236
236. Aniccanti anupassī, aniccassa vā anupassanasīlo aniccānupassīti ettha kiṃ panetaṃ aniccaṃ, kathaṃ vā aniccaṃ, kā vā aniccānupassanā, kassa vā aniccānupassanāti catukkaṃ vibhāvetabbanti taṃ dassento ‘‘aniccaṃ veditabba’’ntiādimāha.
第236：无常者，无常观者，观察无常者，即观察无常之特质。此处如何无常，何为无常观，谁得无常观者，及无常观者是谁，应四分辨，随中说『无常应认识』等语。
Tattha niccaṃ nāma dhuvaṃ sassataṃ yathā taṃ nibbānaṃ, na niccanti aniccaṃ, udayabbayavantaṃ, atthato saṅkhatā dhammāti āha ‘‘aniccanti pañcakkhandhā. Kasmā? Uppādavayaññathattabhāvā’’ti, uppādavayaññathattasabbhāvāti attho. Tattha saṅkhatadhammānaṃ hetupaccayehi uppajjanaṃ ahutvā sambhavo attalābho uppādo. Uppannānaṃ tesaṃ khaṇanirodho vināso vayo. Jarāya aññathābhāvo aññathattaṃ. Yathā hi uppādāvatthāya bhinnāya bhaṅgāvatthāyaṃ vatthubhedo natthi, evaṃ ṭhitisaṅkhātāya bhaṅgābhimukhāvatthāyampi vatthubhedo natthi, yattha jarāvohāro. Tasmā ekassāpi dhammassa jarā yujjati, yā khaṇikajarāti vuccati. Ekaṃsena ca uppādabhaṅgāvatthāsu vatthuno abhedo icchitabbo, aññathā ‘‘añño uppajjati, añño bhijjatī’’ti āpajjeyya . Tayimaṃ khaṇikajaraṃ sandhāyāha ‘‘aññathatta’’nti. Yaṃ panettha vattabbaṃ, taṃ parato kathayissāma.
于此，所谓常即是稳定永恒，如涅槃，非无常者为无常者，因其有产生消灭故名无常。言无常者，即五蕴是无常。何以故？因其生与灭不同理也。生灭不同理者，即是生灭之真实原因。于因缘合成法中，不具生因缘即无生成，生起依因缘，灭即破坏，成长为老死。犹如由生起缘起相通，非有分别故，然于消灭趋向无生灭相通，因老死故。故单一法中亦有老，称为瞬时老。其于生灭相续法无分别，故不可分割。欲言他法生灭异故，但此称异也。以此称瞬时老。此理今后详述。
Yassa lakkhaṇattayassa bhāvā khandhesu aniccasamaññā, tasmiṃ lakkhaṇattaye aniccatāsamaññāti ‘‘aniccatāti tesaṃyeva uppādavayaññathatta’’nti vatvā visesato dhammānaṃ khaṇikanirodhe aniccatāvohāroti dassento ‘‘hutvā abhāvo vā’’tiādimāha. Tattha uppādapubbakattā abhāvassa hutvāgahaṇaṃ. Tena pākabhāvapubbakattaṃ vināsabhāvassa dasseti. Tenevākārenāti nibbattanākāreneva. Khaṇabhaṅgenāti khaṇikanirodhena. Tassā aniccatāyāti khaṇikabhaṅgasaṅkhātāya aniccatāya. Tāya anupassanāyāti yathāvuttāya aniccānupassanāya. Samannāgatoti samaṅgibhūto yogāvacaro.
若于五蕴中认作无常之特质者，即谓无常实是生灭不同理。谓无常即彼生灭不同理，详细说此生灭分别，谓先有生相，后有灭相，由此知灭相。以此说明死亡的消灭之观。故言其消灭而无存在。谓存灭此理，即消灭内在。瞬时灭者，即瞬时生灭者也。此谓无常。以此观之谓无常观。具此无常观者，谓具真实之瑜伽行者。
Khayo saṅkhārānaṃ vināso, virajjanaṃ tesaṃyeva vilujjanaṃ virāgo, khayo eva virāgo khayavirāgo, khaṇikanirodho. Accantamettha etasmiṃ adhigate saṅkhārā virajjanti nirujjhantīti accantavirāgo, nibbānaṃ. Tenāha ‘‘khayavirāgo saṅkhārānaṃ khaṇabhaṅgo, accantavirāgo nibbāna’’nti. Tadubhayavasena pavattāti khayavirāgānupassanāvasena vipassanāya, accantavirāgānupassanāvasena maggassa pavatti yojetabbā. Ārammaṇato vā vipassanāya khayavirāgānupassanāvasena pavatti, tanninnabhāvato accantavirāgānupassanāvasena, maggassa pana asammohato khayavirāgānupassanāvasena, ārammaṇato accantavirāgānupassanāvasena pavatti veditabbā. ‘‘Eseva nayo’’ti iminā yasmā virāgānupassī-pade vuttanayānusārena ‘‘dve nirodhā khayanirodho ca accantanirodho cā’’ti evamādiatthavaṇṇanaṃ atidisati, tasmā virāgaṭṭhāne nirodhapadaṃ pakkhipitvā ‘‘khayo saṅkhārānaṃ vināso’’tiādinā idha vuttanayena tassa atthavaṇṇanā veditabbā.
“行蕴的灭尽”者，是行蕴的灭亡、消失、无染、以及其纯净分别的熄灭，称为离欲、灭尽。灭尽即离欲，灭尽离欲为无余断灭。极致于此，在此法中内证的行蕴得以流转的离欲、熄灭、消亡，这便是究竟离欲，名为涅槃。因此说“灭尽离欲是行蕴的片刻断灭，究竟离欲即涅槃”。这两者依次而起，谓以灭尽离欲的观察引发般若观照；以究竟离欲的观察引出圣道的修习。或从禅观起入灭尽离欲的观察，因无分别而生究竟离欲的观察；或因非迷惑而生灭尽离欲的观察；从止观起亦当观知灭尽离欲的观察。正是此理，故于“离欲观察者”一语前后承接中，便说“两种断灭：行蕴断灭与究竟断灭”，此义旨十分光明，应当以“行蕴灭亡”说为依止来理解其意。
Paṭinissajjanaṃ pahātabbassa tadaṅgavasena vā samucchedavasena vā pariccajanaṃ pariccāgapaṭinissaggo. Tathā sabbūpadhīnaṃ paṭinissaggabhūte visaṅkhāre attano nissajjanaṃ, tanninnatāya vā tadārammaṇatāya vā tattha pakkhandanaṃ pakkhandanapaṭinissaggo.
“舍弃”者，谓当舍弃之物，或以离断断除，或以舍弃弃舍。又谓于一切烦恼上舍弃时，令烦恼臣服于己，即令自我舍弃烦恼；由于烦恼的消除或其起相断灭，此处即谓如是舍弃对应的负担，是舍弃断除其根本的舍弃。
Tadaṅgavasenāti ettha aniccānupassanā tāva tadaṅgappahānavasena niccasaññaṃ pariccajati, pariccajantī ca tathā appavattiyaṃ ye ‘‘nicca’’nti gahaṇavasena kilesā, tammūlakā abhisaṅkhārā, tadubhayamūlakā ca vipākakkhandhā anāgate uppajjeyyuṃ, te sabbepi appavattikaraṇavasena pariccajati, tathā dukkhasaññādayo. Tenāha ‘‘vipassanā hi tadaṅgavasena saddhiṃ khandhābhisaṅkhārehi kilese pariccajatī’’ti.
所谓“以离断舍弃”者，此处依无常的观照，以断除离舍的方式舍弃断定于常的见解，当舍弃时及舍弃中，如此舍弃之见皆属浅近，执持“常”者即烦恼，且为烦恼之根本行相；此根本行及以其为根的果报蕴，未来还将生起，因缘成熟时亦被舍弃。诸如如此之事，亦舍弃诸苦的见解。故言“般若正是以断舍方式，同诸蕴的根本行一起舍弃烦恼”。
Saṅkhatadosadassanenāti saṅkhate tebhūmake saṅkhāragate aniccatādidosadassanena. Niccādibhāvena tabbiparīte. Tanninnatāyāti tadadhimuttatāya. Pakkhandatīti anupavisati anupavisantaṃ viya hoti. Saddhiṃ khandhābhisaṅkhārehi kilese pariccajatīti maggena kilesesu pariccattesu avipākadhammatāpādanena abhisaṅkhārā, tammūlakā ca khandhā anuppattirahabhāvena pariccattā nāma hontīti sabbepi te maggo pariccajatīti vuttaṃ. Ubhayanti vipassanāñāṇaṃ, maggañāṇañca. Maggañāṇampi hi gotrabhuñāṇassa anu pacchā nibbānadassanato ‘‘anupassanā’’ti vuccati.
“聚集的烦恼见”是指对聚集于色界诸蕴的无常性所生起之烦恼见解。所谓“色界诸蕴的常”乃真实之反面，与其相对。“消失的常”即对此法的断灭作用。所谓“舍弃断除”者，是心不固执于法，不执住谓其未生故。同时，般若亦舍弃烦恼烦恼对分，且断除烦恼。此二者均含般若知识与圣道知识。圣道知识、断灭知识乃祖师以涅槃证悟才能获悉，此谓“无所执习”。
Soḷasavatthuvasena cāti soḷasannaṃ vatthūnaṃ vasenāpi vuccamānasantabhāvādivasenāpīti samuccayattho ca-saddo. ‘‘Ānāpānassati bhāvitā’’ti padaṃ ānetvā sambandhitabbaṃ.
“十六缘起”者，即十六种现象缘起或现象基础。同义语汇结，谓「三十乃至十六种境相及缠缚之相」，又称「三十六缘起」之简略。这里引曰“入出息念已修”，说明此处讨论入出息念的修习法门。
§237
237.Assāti ānāpānassatisamādhissa. Kāmavitakkādivitakkupacchedasamatthatāyapi mahānisaṃsatā veditabbāti sambandho. Ayanti ānāpānassatisamādhi. Uccāvacesu ārammaṇesu pavattiyeva ito cito ca cittassa vidhāvanaṃ.
第237节，谓入出息念定。此定亦能断除如欲念等心念，故有极大殊胜功德。由此示知，入出息念定于当起观摄的境界中，能够迅速知照心性。
Vijjā nāma maggo. Vimutti phalaṃ. Mūlabhāvo vipassanāya pādakabhāvo. Cattāro satipaṭṭhāne paripūreti kāyānupassanādīnaṃ catunnaṃ anupassanānaṃ vasena tassā bhāvanāya pavattanato. Satta bojjhaṅge paripūrenti bojjhaṅgabhāvanāya vinā satipaṭṭhānabhāvanāpāripūriyā abhāvato. Vijjāvimuttiṃ paripūrenti bojjhaṅgabhāvanāya tāsaṃ sikhāppattibhāvato. Carimakānanti antimakānaṃ.
『知识』者名为修行之道；『解脱』者为果报。根本之相为内观慧，基础之相为行走。四念处以身观等四种观法调摄具足，四种内观相为其顺练习。七觉支具足，则为觉支修炼。无四念处修炼则无觉支修成。觉支修成，则成就知识解脱，如同举行点燃之火。『终极相』者即最后阶段。
§238
238.Nirodhavasenāti nirujjhanavasena. Bhavacarimakāti bhavavasena carimakā nihīnabhavapavattino. Tathā jhānacarimakā veditabbā. Cuticarimakāti cutiyā carimakā cutikkhaṇapavattino sabbapariyosānakā. Tasmāti tīsu bhavesu nihīne kāmabhave pavattanato. Teti assāsapassāsā. Puratoti heṭṭhā. Yasmā vibhaṅgaṭṭhakathāyaṃ (vibha. aṭṭha. 26 pakiṇṇakakathā) rūpadhammānaṃ soḷasacittakkhaṇāyukatā vibhāvitā, tasmā ‘‘soḷasamena cittena saddhiṃ uppajjitvā’’ti vuttaṃ. Cuticittassa puratoti vā cuticittaṃ avadhibhāvena gahetvā tato oraṃ soḷasamena cittena saddhiṃ uppajjitvāti evaṃ pana atthe gayhamāne sattarasacittakkhaṇāyukatāva assāsapassāsānaṃ vuttā hoti.
〖238〗『灭尽之相』者谓息灭之相；『生命终极相』者谓生命尽头阶段，即生命终结。此亦应如禅定终极相观。『最终终极相』者谓终期终极，诸现象皆尽。由此，三种生命终结之相无欲生命启现。此谓呼吸相。『之前』者谓地位较低。由《细分论释》（vibhaṅga-aṭṭhakathā 26章节杂论）中，色法由十六识相组成，故言『与十六识相一同生起』。由终极识相之前，终极识识负担起，遂与十六识相共生。依此义，极其确切谓七十七识相结合呼吸起灭。
Ime kira imaṃ kammaṭṭhānaṃ anuyuttassa bhikkhuno pākaṭā hontīti ānetvā sambandho. Tattha kāraṇamāha ‘‘ānāpānārammaṇassa suṭṭhu pariggahitattā’’ti. Tamevatthaṃ vibhāvetuṃ ‘‘cuticittassā’’tiādi vuttaṃ.
现引此与此修习场所相依之比库明显显现。缘由谓『内观息法正确守护』。为此义，亦说『终极识者』等语以明其理。
Tattha āyuantaraṃ nāma jīvitantaraṃ jīvanakkhaṇāvadhi. Dhammatāya evāti sabhāveneva, rucivasenevāti attho.
『此有寿命』者谓生命期限期间；『法性所然』谓自性质故；『三昧所然』谓依禅定故。
Candālokaṃ oloketvāti juṇhapakkhe padosavelāyaṃ samantato āsiñcamānakhīradhāraṃ viya gaganatalaṃ, rajatapattasadisavālikāsanthatañca bhūmibhāgaṃ disvā ‘‘ramaṇīyo vatāyaṃ kālo, deso ca mama ajjhāsayasadiso, kīva ciraṃ nu kho ayaṃ dukkhabhāro vahitabbo’’ti attano āyusaṅkhāre upadhāretvā parikkhīṇeti adhippāyo. Lekhaṃ katvāti caṅkame tiriyaṃ lekhaṃ katvā.
『观望月光』者谓半月夜间黄昏时分，四方如阴剑利刃般天空，照见银色幕布星光如如盖地。自思『此时清凉风宜人，地适为住处，如何长久背负苦忧哉』，于是内心生死有期限想望终结。『书写』者谓来回走动作迹迹。
Anuyuñjethāti anuyuñjeyya, bhāveyyāti attho.
『宜专心修习』者，意即应首先专心用心修习之意。
Upasamānussatikathāvaṇṇanā寂止随念论注释
§239
239.Evanti yathāvuttena virāgādiguṇānussaraṇappakārena. Sabbadukkhūpasamasaṅkhātassāti dukkhadukkhādibhedaṃ sabbampi dukkhaṃ upasammati etthāti sabbadukkhūpasamoti saṅkhātabbassa.
239.如上所说，以离欲等诸德念念不忘，令一切因苦而作之苦熄灭。此中所谓一切苦熄，即是一切由苦、苦所生之分别悉皆息灭也。由此可知一切苦熄者，乃应归于已成因缘所成之义。
‘‘Paññattidhammā’’tiādīsu asabhāvopi ñāṇena dhārīyati avadhārīyatīti dhammoti vuccatīti tato nivattento ‘‘dhammāti sabhāvā’’ti āha . Bhavanaṃ paramatthato vijjamānatā bhāvo, saha bhāvenāti sabhāvā, sacchikaṭṭhaparamatthato labbhamānarūpāti attho. Te hi attano sabhāvassa dhāraṇato dhammāti, yathāvuttenaṭṭhena sabhāvāti ca vuccanti. Saṅgammāti paccayasamodhānalakkhaṇena saṅgamena sannipatitvā. Samāgammāti tasseva vevacanaṃ. Paccayehīti anurūpehi paccayehi. Katāti nibbattitā. Akatāti kehicipi paccayehi na katā. Asaṅkhatāti bahuvacanassa kāraṇaṃ heṭṭhā vuttameva. Aggamakkhāyatīti aggo akkhāyati, ma-kāro padasandhikaro. So asaṅkhatalakkhaṇo sabhāvadhammo virāgoti paccetabbo, virajjati ettha saṃkilesadhammoti. Nibbānaṃ ārammaṇaṃ katvā pavattamānena ariyamaggena pahīyamānā mānamadādayo taṃ patvā pahīyanti nāmāti āha ‘‘tamāgamma…pe… vinassantī’’ti. Tattha ‘‘seyyohamasmī’’tiādinā (dha. sa. 1121; saṃ. ni. 4.108) maññanāvasena pavatto māno eva mānamado. Purisabhāvaṃ nissāya uppajjanakamado purisamado. Ādi-saddena jātimadādīnaṃ saṅgaho daṭṭhabbo. Nimmadāti vigatamadabhāvā. Imameva hi atthaṃ dassetuṃ ‘‘amadā’’ti vuttaṃ. Madā nimmadīyanti ettha amadabhāvaṃ vināsaṃ gacchantīti madanimmadano. Eseva nayo sesapadesupi. Kāmapipāsāti kāmānaṃ pātukamyatā, kāmataṇhā. Kāmaguṇā eva āliyanti ettha sattāti kāmaguṇālayā. Tebhūmakaṃ vaṭṭanti tīsu bhūmīsu kammakilesavipākavaṭṭaṃ. Esa asaṅkhatadhammo. Aparāparabhāvāyāti aparāparaṃ yoniādito yoniādibhāvāya. Ābandhanaṃ gaṇṭhikaraṇaṃ. Saṃsibbanaṃ tunnakāraṇaṃ. Nikkhamanaṃ, nissaraṇañcassa taṇhāya visaṃyogo evāti āha ‘‘visaṃyutto’’ti.
所谓“现象”诸义，虽非自性，然而由智慧能知能持，不生失持之意，故名为法。于是回归而言，谓此法为自性。所谓自性，是指共相契合之法相；所谓和合，乃依诸缘和合而成；所谓集会，即此词之本义。所谓因，是谓依正之因；所谓生，是由或多因缘而生成。至于复数用法之原因，乃引义所归。所谓首者，谓为首领，起连结词之用。因此，应知自性之法，乃因执著而生之塌实法，所谓离欲者，是指对此烦恼法之远离。谓涅槃，乃舍弃烦恼而由圣道正行呈现者。谓“降伏…灭尽”等，是指降伏骄慢妄念等烦恼，乃依人性所起。依先前咒语所示，应视诸生起烦恼者，因初发语所成贪欲等诸根集起。取诸生起之总集，应当观察如实。所谓安静，意谓无嗔。实为明白无嗔，故曰“无嗔”。此为以离欲诸德示现之义。欲渴，谓欲之可求之性，即欲渴。欲性，乃欲所集聚者，是为有欲之体。三重流转，指于三种场所轮转，作业与烦恼相应而受果报之轮转；此自性为非数者。所谓曰对立，自此相续而由种种本源生。所谓缚，即束缚、系缚。所谓缠，是引发痛苦之原因。所谓出离者，谓与欲渴的分别断除，此为离欲之义故称“有别离”也。
Ye guṇe nimittaṃ katvā madanimmadanādināmāni nibbāne niruḷhāni, te madanimmadanatādike yathāvutte nibbattitanibbānaguṇe eva gahetvā āha ‘‘madanimmadanatādīnaṃ guṇānaṃ vasenā’’ti, na pana madā nimmadīyanti etenāti evamādike. Te hi ariyamaggaguṇā . Bhagavatā upasamaguṇā vuttāti sambandho. Kattha pana vuttāti? Asaṅkhatasaṃyuttādīsu (saṃ. ni. 4.366 ādayo). Tattha saccanti avitathaṃ. Nibbānaṃ hi kenaci pariyāyena asantabhāvābhāvato ekaṃseneva santattā aviparītaṭṭhena saccaṃ. Tenāha ‘‘ekaṃ hi saccaṃ, na dutiyamatthī’’ti (su. ni. 890). Pāranti saṃsārassa paratīrabhūtaṃ. Tenevāha ‘‘tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo’’ti (itivu. 69), ‘‘appakā te manussesu, ye janā pāragāmino’’ti (dha. pa. 85) ca. Sududdasanti paramagambhīratāya, atisukhumasantasabhāvatāya ca anupacitañāṇasambhārehi daṭṭhuṃ asakkuṇeyyatāya suṭṭhu duddasaṃ. Natthi ettha jarā, etasmiṃ vā adhigate puggalassa jarābhāvoti ajaraṃ. Tato eva jarādīhi apalokiyatāya thiraṭṭhena dhuvaṃ. Taṇhādipapañcābhāvato nippapañcaṃ. Natthi ettha matanti amataṃ. Asivabhāvakarānaṃ saṃkilesadhammānaṃ abhāvena sivaṃ. Catūhi yogehi anupaddutattā khemaṃ. Visaṅkhārabhāvena acchariyatāya, abhūtapubbatāya ca abbhutaṃ. Sabbāsaṃ ītīnaṃ anatthānaṃ abhāvena anītikaṃ. Niddukkhatāya abyābajjhaṃ. Sabbasaṃkilesamalato accantasuddhiyā visesato suddhīti visuddhi. Catūhipi oghehi anajjhottharaṇīyatāya dīpaṃ. Sakalavaṭṭadukkhato paripālanaṭṭhena tāṇaṃ.
诸德以引因标志生起欲断等名，于涅槃之中乃为澄净者。此等德，悉依涅槃德而说，有别于欲与无嗔等。谓此诸德皆为圣道德，弟子应知是也。世尊谓此为解脱之因。何以故？于《非数集》诸处（《增支部·第四卷》第366节起见）有此教义。其理真实不虚。涅槃因无恒常无非恒常，故为唯一真实，不互相对立。故说“一实无第二义”（《相应部·第890经》）。此涅槃超越轮回，故曰“过一方行者，立于彼地如婆罗门”（《破有部·第69经》），“真正往彼岸者极少于众人”（《长部·第85经》）等。其义甚深，难以经意辨识，非凡人之粗浅智慧所及。于此处无老，无所谓后降之老者，即无老。由此应以坚定舍弃老等见解。无欲等五盖亦已离散。无有误解无玷污。对此无疑惑，无遗忘。对瓷器破损等义不适用此理。无胜过涅槃，如同无老者之境界。因无烦恼之故，为净。依四摄净之火，能灭诸漏烦恼。若全局苦因轮转不灭，则苦不可断。此处理应思惟此义。
‘‘Saccañca vo, bhikkhave, desessāmī’’tiādikā pāḷi saṃkhittāti veditabbā. Ādi-saddena anantaanāsavanipuṇaajajjaraapalokitaanidassanapaṇītaacchariyaanītikadhammamuttileṇaparāyaṇagambhīrādivacanehi ca bodhitā idha avuttā guṇā saṅgayhanti, tattha natthi etassa uppādanto vā vayanto vāti ananto, asaṅkhatadhammo. Āsavānaṃ anārammaṇatāya anāsavo. Nipuṇañāṇagocaratāya nipuṇo. Saṅkhatadhammo viya jarāya ajajjaritatāya ajajjaro. Byādhiādīhi apalokiyatāya apalokitaṃ. Acakkhuviññāṇaviññeyyatāya anidassano. Atittikaraṭṭhena paṇīto. Apacuratāya acchariyo. Ītīhi anabhibhavanīyasabhāvattā, anītikabhāvahetuto ca anītikadhammo. Vaṭṭadukkhamuttinimittatāya mutti. Saṃsāraṃ bhayato passantehi nilīyanīyato leṇaṃ. Tesaṃyeva parā gatīti parāyaṇo. Pakatiñāṇena aladdhapatiṭṭhatāya agādhaṭṭhena gambhīro. Katapuññehipi dukkhena kicchena anubujjhitabbato duranubodho. Sacchikiriyaṃ muñcitvā na takkañāṇena avacaritabboti atakkāvacaro. Buddhādīhi paṇḍiteheva veditabbato adhigantabbato paṇḍitavedanīyoti evamattho veditabbo.
“诸比库，我将为汝等说实法”等简称巴利文应当理解。此中诸德，乃以起广大无尽烦恼之破灭、智慧深邃、殊胜不可思议之奇异境界，已然证悟而述说之。此法无始无终，非因缘和合而起，而是非数诸法。烦恼不可染，远离一切污垢。智慧妙行。此法非因合而生，如老病苦非离合法所致。无色不可分别，超越形、识。远离习气所染，妙不可思议。无人所生。非凡之理。非染污，乃脱离恶业。为超越苦障之道理。由此者敬畏轮回者清净处所而归依。此即究竟归宿。凭固行知，深沉慧解。虽具善行，但苦仍难觉明。若舍断见，应知为无智慧行。释尊诸圣等所明知，必加遵从，此义当知。
Ariyasāvakassevaijjhati sacchikiriyābhisamayavasena nibbānaguṇānaṃ pākaṭabhāvato. Aṭṭhāne cāyaṃ eva-saddo vutto, ijjhati evāti yojanā. Sukhasiddhivasena vā evaṃ vuttaṃ ‘‘ariyasāvakassevā’’ti. Tenevāha ‘‘evaṃ santepī’’tiādi. Upasamagarukenāti nibbānaninnena. Manasi kātabbā yathāvuttā upasamaguṇā. Sukhaṃ supatītiādīsu vattabbaṃ mettākathāyaṃ āvi bhavissati. Paṇītādhimuttiko hoti nibbānādhimuttattā.
犹若圣弟子，通过实际证得而显露涅槃之诸相妙德。于经论中此词同义，谓“强烈希求”（即许愿）；或谓依止安乐所成即可。“形成稳固”亦同如此，谓以涅槃为极乐安乐而立定。谓以止息为本义，以定止达到涅槃苦息。诸乐可于他处详释。此处义须举以慈心劝导，以方便显功德。此理确为正道中最殊胜义。
Anussatikammaṭṭhānaniddesavaṇṇanā niṭṭhitā. · 随念业处解释之阐释已毕。
Iti aṭṭhamaparicchedavaṇṇanā. · 如是第八章之阐释。