9. Brahmavihāraniddesavaṇṇanā · 9. Brahmavihāraniddesavaṇṇanā
9. Brahmavihāraniddesavaṇṇanā9. 梵住解说之阐释
Mettābhāvanākathāvaṇṇanā慈修习之论的阐释
§240
240.Mettaṃ brahmavihāraṃ. Bhāvetukāmenāti uppādetukāmena paccavekkhitabboti sambandho. Sukhanisinnenāti visamaṃ anisīditvā pallaṅkābhujanena sukhanisinnena.
240. 关于慈心梵行。 "欲生慈心"即是应当观照其缘起。所谓"幸福而安坐"者，是指心无纷乱，不偏不倚地端坐卧具，因安坐之乐而得名。
Kasmāti paccavekkhaṇāya kāraṇapucchā, aññaṃ adhigantukāmena aññattha ādīnavānisaṃsapaccavekkhaṇā kimatthiyāti adhippāyo. Mettā nāma atthato adoso. Tathā hi adosaniddese ‘‘metti mettāyanā mettāyitatta’’nti (dha. sa. 1062) niddiṭṭhaṃ. Khantīti ca idha adhivāsanakkhanti adhippetā. Sā pana atthato adosappadhānā cattāro arūpakkhandhāti mettāya sijjhamānāya titikkhākhanti siddhā eva hotīti āha ‘‘khanti adhigantabbā’’ti. Tena khantiyaṃ ānisaṃsapaccavekkhaṇā satthikāvāti dasseti. Abhibhūto pariyuṭṭhānena. Pariyādinnacitto kusaluppattiyā okāsālābhena. Ādīnavo daṭṭhabbo pāṇaghātādivasena diṭṭhadhammikasamparāyikādianatthamūlabhāvato.
为何要观照此处？因缘探问，为了求取他道或他处烦恼和苦难的观照，意在说明动机。所谓慈心名实为无瞋恚之意。正如教诲无瞋处说："生慈生爱生慈意"。所谓忍辱，此处含有忍受烦恼苦楚的意涵，据此有四种无形蕴——这是慈心生起时所具的忍辱；忍耐因忍而成故说“应当得忍”。此忍因观照烦恼而成就真理，是正智具足的忍。此忍能击退险恶势力。意念无恼，善法生起，所成就安隐。烦恼当见为烦恼，如杀生等身业习气所起，皆为苦恼根本。
Khantī paramaṃ tapoti parāpakārasahanādikā titikkhalakkhaṇā khanti uttamaṃ tapo akattabbākaraṇakattabbakaraṇalakkhaṇāya sammāpaṭipattiyā mūlabhāvato. Khantibalaṃ balānīkanti paramaṃ maṅgalabhūtā khanti eva balaṃ etassāti khantibalaṃ. Vuttañhi ‘‘khantibalā samaṇabrāhmaṇā’’ti. Dosādipaṭipakkhavidhamanasamatthatāya anīkabhūtena teneva ca khantibalena balānīkaṃ. Khantyā bhiyyo na vijjatīti attano paresañca anatthapaṭibāhano, atthāvaho ca khantito uttari apassayo natthi.
忍辱乃极苦行，能够忍受大恶行为及其苦难，为上等苦行；以正确修行为根本。忍力即是坚固力量，是至极吉祥之力。据言“忍力乃沙门婆罗门坚力”。忍能中断贪瞋等对立，因忍力故为坚固。不可更有超越此忍力者。忍力不致为自身及他人所害，能承持有益，超越者不可见。
Vivecanatthāyāti vikkhambhanatthāya. Khantiyā saṃyojanatthāya attānanti adhippāyo. Bhāvanaṃ dūsentīti dosā, puggalāyeva dosā puggaladosā. Yesu bhāvanā na sampajjati, aññadatthu vipajjateva, te eva vuttā. Paṭhamanti vakkhamānena koṭṭhāsato koṭṭhāsantarupasaṃharaṇanayena vinā sabbapaṭhamaṃ.
"为洞察故"者，是为分辨而修炼。忍辱者，为断烦恼束缚而努力修持，其义也。修行是破除过患，烦恼是个人罪恶。若修未成，其他处则享灭，依此而说。初说者若未能正确集合纲目阐释，则不能完整初学。
Piyāyitabbo piyo, tappaṭipakkho appiyo. So saṅkhepato duvidho atthassa akārako, anatthassa kārakoti. Tattha yo attano, piyassa ca anatthassa kārako, so veripuggalo daṭṭhabbo. Yo pana attano, piyassa ca atthassa akārako, appiyassa ca atthassa kārako, ‘‘atthaṃ me nācarī’’tiādinā (dha. sa. 1237), ‘‘appiyassa me amanāpassa atthaṃ acarī’’tiādinā ca āghātavatthubhūto, so appiyo, ananukūlavuttiko aniṭṭhoti attho. Liṅgavisabhāgeti itthiliṅgādinā liṅgena visadise. Odhisoti bhāgaso. ‘‘Tissa dattā’’tiādinā odhisakanti attho.
“应爱者谓所爱，逆修者谓不合心意的行为”。简言之，此具二义：无益之因与有害之因。若自他所爱所不爱作因，是应视为敌。若行为一方面不利益自身、一方面又使所爱者得利，谓其不爱即带害怕的意思。所谓“分割差别”，以性别等区别。所断分类谓部分。例如“提薩所授”等举为分类之意。
Idāni yathāvuttesu chasu puggalesu abhāvetabbatāya kāraṇaṃ dassento ‘‘appiyaṃ hī’’tiādimāha. Tattha appiyaṃ hi piyaṭṭhāne ṭhapento kilamatīti dosena bhāvanāya saparissayatamāha. Appiyatā hi piyabhāvassa ujupaṭipakkhā, na ca tassa piyaṭṭhāne ṭhapanena vinā bhāvanā sijjhati. Atippiyasahāyakaṃ majjhattaṭṭhāne ṭhapento kilamatīti rāgena bhāvanāya saparissayatamāha atippiyasahāyassa gehassitapemaṭṭhānabhāvato. Tenāha ‘‘appamattakepī’’tiādi. Majjhattaṃ iṭṭhāniṭṭhatāhi majjhasabhāvaṃ neva piyaṃ nāppiyanti attho. Garuṭṭhāne piyaṭṭhāne ca ṭhapento kilamati majjhatte sambhāvanīyapiyāyitabbatānaṃ abhāvā. Na hi ajjhupekkhitabbe bhāvanīyatā, manāpatā vā paccupaṭṭhāti, piyagarubhāvasampanne ca paṭhamaṃ mettā bhāvetabbā. Kodho uppajjati koṭṭhāsantarabhāvānupanayanato.
今以上述六人不能生慈心之故为例，说“慈心不善”等。其间因对慈心未置于所爱处，激发贪恚苦恼，而增恶心。恶心乃正爱之反面，非因置于所爱处慈心生灭。置于非所爱中即生恶念。位于中位所爱助因，为爱之家。故言“无过者见此”等一类。中间及等处无所爱与恶缘失去之义。不可粗略弃置，以慈心为第一修处。怒恼产生乃因构造于相互敌意之中。
Tamevāti visabhāgaliṅgameva. Liṅgasabhāgeti avisesetvā ‘‘piyapuggale’’ti āha. Bhittiyuddhamakāsīti sīlaṃ adhiṭṭhāya pihitadvāre gabbhe sayanapīṭhe nisīditvā mettaṃ bhāvento mettāmukhena uppannarāgena andhīkato bhariyāya santikaṃ gantukāmo dvāraṃ asallakkhetvā bhittiṃ bhinditvāpi nikkhamitukāmatāya bhittiṃ pahari. Tenāha ‘‘mettāyanāmukhena rāgo vañcetī’’ti (netti. aṭṭha. 21), ‘‘andhatamaṃ tadā hoti, yaṃ rāgo sahate nara’’nti ca.
此谓如同织布机中梭子来回穿梭一般。所谓梭子部分者，意指区别开后说“亲爱的人”。因坚固的墙壁及战斗空间，安守门扉，卧房床榻中坐着时，持守戒律而种善心，怀善意。由胸怀善念而生起的爱欲，像盲人误入黑暗，欲去探访妻子时不应干扰门闩，且破墙而出；即使破墙也要护住墙壁，以便得以外出。由此说“以慈爱心为面，爱欲便会退却”（净诤21），又有云“对能承受爱欲的人来说，此时则为盲暗”。
Ādānanikkhepaparicchinne addhāpaccuppannabhūte dharamānatāya paccakkhato viya upalabbhamāne khandhappabandhe idha sattādiggahaṇaṃ, na tiyaddhagateti āha ‘‘kālakate panā’’tiādi. Kasmā pana kālakate mettābhāvanā na ijjhatīti? Mettābyāpārassa ayogyaṭṭhānabhāvato. Na hi matapuggalo hitūpasaṃhārāraho. Yattha sati sambhave payogato hitūpasaṃhāro labbheyya, tattheva mānaso hitūpasaṃhāro yujjeyya. Dukkhāpanayanamodappavattīsupi eseva nayoti karuṇābhāvanādīnampi kālakate anijjhanaṃ vuttanti daṭṭhabbaṃ. Aññattha paguṇamettājhāno ācariyassa kālakatabhāvaṃ ajānanto taṃ mettāya pharitukāmo ‘‘ācariyaṃ ārabbha mettaṃ ārabhatī’’ti vutto. Tenāha ‘‘paguṇāva me mettājhānasamāpattī’’ti. Nimittanti ārammaṇaṃ. Gavesāhīti ‘‘yaṃ puggalaṃ uddissamettaṃ ārabhasi, so jīvati na jīvatī’’ti jānāhīti attho. Mettāyantoti mettaṃ karonto, mettaṃ bhāventoti attho.
断绝取舍，远离往来，出离欲望未生之际，执持不动之时，如同在旁观照，人们如聚合体置于此，彼处非时也。因此说“非时亦如是”（计时）。为何以慈爱修习不适合时机？因慈爱行所不得有的地方不宜行持。心得不到安乐，不愿为利他者。心念成熟时，利他行为必当随之；于苦痛之起灭流转，悲悯等慈心修习亦如是，“非时”指不可强求。若于不足之地施展慈心，妄为师法者不知时机，想欲广布慈行，故谓“师夫起慈心始于此”。其意谓：“我已得成慈心定”。“相”即修学所缘。探求者意谓“若一人以开显的慈心起修，彼既生死未尽”。“行慈”即行持慈心，“修慈”即修习慈心。
§241
241. Attani bhāvanā nāma sakkhibhāvatthāti nānāvidhasukhānubandhaanavajjasukhaabyāsekasukhādi yaṃ attani upalabbhati, taṃ nidassento tassa vattamānatāya āha ‘‘ahaṃ sukhito homī’’ti. Sarīrasukhaṃ nāma anekantikaṃ, īdisassa puggalassa anokāsaṃ cittadukkhanti tadabhāvaṃ sandhāyāha ‘‘niddukkhoti vā’’ti. Homīti sambandho. Tathā averotiādīsu, visesato ca dukkhābhāve sukhasaññā. Sā panāyaṃ niddukkhatā verīnaṃ puggalānaṃ verasaññitānaṃ pāpadhammānaṃ abhāvato, visesato byāpādavirahato īghasaññitāya ītiyā abhāvato, anavajjakāyikasukhasamaṅgitāya ca hotīti dassento āha ‘‘avero abyāpajjo anīgho sukhī’’ti. Attānaṃ pariharāmīti evaṃbhūto hutvā mama attabhāvaṃ pavattemi, yāpemīti attho.
自我修习名为自证功德者，是指因各种不同的乐受相续起而现前于自身之乐境界。对此生起的执取，即现法我的想法谓“我当安乐”。身体之乐多造诸分别，此人非唯心乐，故又言“不苦”者。此“和合”即连结。如“无嗔”等境，特别乐受的现行即无苦有乐之知觉。此乃无嗔之人、无恼及深爱诸过犯者等善人士所具，表其无妨害身体之痛苦和乐受相等境界，故诠言“无嗔、无恼、无忧、安乐”。说明自己养护此心志，且称“我心如此”，意在此。
Evaṃ sante yaṃ vibhaṅge vuttaṃ, taṃ virujjhatīti sambandho. Evaṃ santeti evaṃ sati, yadi attanipi mettā bhāvetabbāti attho. ‘‘Yaṃ vibhaṅge vutta’’nti vatvā vibhaṅgadesanāya samānagatikaṃ suttapadaṃ āharanto ‘‘kathañca bhikkhū’’tiādimāha. Tassattho parato āgamissati.
如此已说之法，若持舍则称为受制约。如此谓已，意即若亦应于自身修慈心。言“如所说《论》中所解”者，引述论旨共同经文；言“比库如何”等为开始语。其义稍后当言明。
Tanti vibhaṅgādīsu vacanaṃ. Appanāvasenāti appanāvahabhāvanāvasena. Idanti ‘‘ahaṃ sukhito homī’’tiādivacanaṃ. Sakkhibhāvavasenāti ahaṃ viya sabbe sattā attano sukhakāmā, tasmā tesu mayā attani viya sukhūpasaṃhāro kātabboti evaṃ tattha attānaṃ sakkhibhāve ṭhapanavasena. Tenāha ‘‘sacepi hī’’tiādi. Kasmā pana attani bhāvanā appanāvahā na hotīti? Attasinehavasena saparissayabhāvato. Koṭṭhāsantare pana bhāvitabhāvanassa tatthāpi sīmasambhedo hotiyeva.
依《论》等典籍用语，所谓安止（appanā）即安止耽耕之修持;此谓“我当安乐”之语。以证明个人幸乐之证，即众生均如我等所愿安乐，我应由此而于其心中为自我熟习安乐之正思。故此设立“我”之证据。由此言“若真如此”等言语。为何自我修持非为安乐？因有自恋与忧念。虽于某一界限已修持者，其注没亦断。
Sabbā disāti anavasesā dasapi disā. Anuparigamma cetasāti cittena pariyesanavasena anugantvā. Nevajjhagā piyataramattanā kvacīti sabbussāhena pariyesanto atisayena attato piyataraṃ aññaṃ sattaṃ katthaci disāya neva adhigaccheyya na passeyya. Evaṃ piyo puthu attā paresanti evaṃ kassaci attato piyatarassa anupalabbhanavasena puthu visuṃ visuṃ tesaṃ tesaṃ sattānaṃ attā piyo. Tasmā tena kāraṇena, attakāmo attano hitasukhaṃ icchanto, paraṃ sattaṃ antamaso kunthakipillikampi, na hiṃse na haneyya, na viheṭheyyāti attho.
十方无余，即十方四维皆通足。无遗漏，即不偏不缺。无间连，可解为心随之趋，广泛皆得。绝无只注一方。心念者为依凭整体而寻求之意。不可著于某所，故以普遍持守具足寻求，皆在寻彼方向，无一处非及视得。故说众生所乐自彼而起，而他所乐，自无此不见处。故意谓：人最念己已愿安乐，且不伤害他，乃至最微小昆虫，亦不加害击，亦无侮辱，意即此义。
Ayaṃ nayoti sabbehi sattehi, attano ca piyatarabhāvaṃ nidassetvā tesu karuṇāyanaṃ vadatā bhagavatā sukhesitāya ‘‘attānaṃ sakkhibhāve ṭhapetvā sattesu mettā bhāvetabbā’’ti mettābhāvanāya nayadassanaṃ katamevāti attho.
此句意在指出，世尊以所有众生为引导，并显现自身最亲爱的情怀，乃以慈悲心调伏众生。谓说：『应当以自我作为众生的见证，修习慈心』，这是对慈心修习的引领与示现，其义为何？
§242
242.Sukhapavattanatthanti sukhena akicchena mettāya pavattanatthaṃ. Yvāssāti yo puggalo assa yogino. Piyoti iṭṭho. Manāpoti manavaḍḍhanako. Garūti guṇavisesavasena garukātabbo. Bhāvanīyoti sambhāvetabbo. Ācariyamattoti sīlādinā ācariyappamāṇo. Piyavacanādīnīti ādi-saddena atthacariyādike saṅgaṇhāti. Sīlasutādīnīti ādi-saddena saddhādike, dhutadhammajāgariyānuyogādike ca saṅgaṇhāti.
242.「以乐为展开目的」者，是指以清净欢喜的慈心作为展开之意。『是者』，谓某人是修行者。『亲爱』是喜悦之意。『欣悦』是增长欢喜之意。『尊贵』指以品德特异而须显尊敬。『应修对象』指应当修习。『如师等』意味着以戒等规范为教师的规模。『亲切分别等』涵盖了对言语等起始字的理解，包含正意行为等。「戒律文献等」则据起始字称谓，涵盖信等，以及净戒醒觉等的皈依。
Kāmanti yuttappattakāritāsukhasiddhidīpanoyaṃ nipāto. Tenetaṃ dīpeti – tādisaṃ puggalaṃ uddissa bhāvanaṃ ārabhanto yogī yuttappattakārī, sukhena cassa tattha bhāvanā ijjhati, tena pana yoginā tāvatā santoso na kātabboti. Tenāha ‘‘appanā sampajjatī’’tiādi. Sīmāsambhedanti mariyādāpanayanaṃ, attā piyo majjhatto verīti vibhāgākaraṇanti attho. Tadanantaranti tato piyamanāpagarubhāvanīyato, tattha vā mettādhigamato anantaraṃ. Atippiyasahāyake mettā bhāvetabbāti sambandho, garuṭṭhānīye paṭiladdhaṃ mettāmanasikāraṃ atippiyasahāyake upasaṃharitabbanti attho. Sukhūpasaṃhārakatassa taṃ hoti pageva paṭipakkhadhammānaṃ vikkhambhitattā. Atippiyasahāyakato anantaraṃ majjhatte mettā bhāvetabbā majjhattaṃ piyagaruṭṭhāne ṭhapetuṃ sukarabhāvato. ‘‘Atippiyasahāyakato’’ti ca idaṃ purimāvatthaṃ gahetvā vuttaṃ. Paguṇamanasikārādhigamato paṭṭhāya hissa sopi piyaṭṭhāne eva tiṭṭhati. Majjhattato verīpuggaleti majjhattapuggale mettāyantena tattha paguṇamanasikārādhigamena piyabhāvaṃ upasaṃharitvā tadanantaraṃ verīpuggalaṃ bhāvanāya majjhatte ṭhapetvā tato majjhattato piyabhāvūpasaṃhārena verīpuggale mettā bhāvetabbā. ‘‘Verīpuggale’’ti ca idaṃ purimāvatthaṃ gahetvā vuttaṃ. Ekekasmiṃ koṭṭhāse muduṃ kammaniyaṃ cittaṃ katvāti piyagaruṭṭhānīyo, atippiyo, majjhatto, verīti catūsu puggalakoṭṭhāsesu paṭhamaṃ tāva piyagaruṭṭhānīye mettābhāvanaṃ adhigantvā vasībhāvappattiyā tathāpavattaṃ cittaṃ koṭṭhāsantarūpasaṃhāratthaṃ muduṃ kammaniyaṃ katvā tadanantaraṃ atippiyasahāye atippiyabhāvaṃ vikkhambhetvā piyabhāvamatte cittaṃ ṭhapentena bhāvanā upasaṃharitabbā, tampi vasībhāvāpādanena muduṃ kammaniyaṃ katvā tadanantaraṃ majjhatte udāsinabhāvaṃ vikkhambhetvā piyabhāvaṃ upaṭṭhapetvā bhāvanā upasaṃharitabbā, puna tampi vasībhāvāpādanena muduṃ kammaniyaṃ katvā tadanantaraṃ verimhi verīsaññaṃ vikkhambhetvā majjhattabhāvūpaṭṭhapanamukhena piyabhāvaṃ uppādentena bhāvanā upasaṃharitabbā. Tena vuttaṃ ‘‘tadanantare tadanantare upasaṃharitabba’’nti, jhānacittaṃ upanetabbaṃ uppādetabbanti attho.
「欲」是指为适当的追求而作成之乐之成就与光明的句子。因此，『以此照明』的意思是，以此类人作为对象着手修习的行者，是依适当成就者，因其欢喜而生此修习，故修行者不应满足于此。他因此说『安止定生』等。『界限破除』意指破除戒律规条与正当维护，这又因自我为中心而生『中立敌对』的分裂意义。『随其后』指因亲爱、欣悦与尊贵之存在而产生的慈悲成就，且此之后即是慈心所得。『对非亲爱者当修慈心』之联锁义，即在该尊贵所获得的慈心念头有所感应后，应将慈心收敛于非亲爱者，持续不忘。此处因对愉悦聚合作对比，故称之为「欢聚结束」。因非亲爱者于中立敌对处难以置立慈心，故说「对非亲爱者应立于中立敌对之尊贵处」。以此先说「对非亲爱者」，继之以因之前所说，令其聚合慈心之语。因对恶念产生，心未平顺而仍停留于亲爱处。此时于中立敌对点，应以亲爱情态摄受恶念，于中立点持立；摄受后，应以亲爱态摄受非亲爱者，修习慈心。此中「非亲爱者」乃取此前义而释之。于各区域段落，先于亲爱情境修成慈心，达到了调伏心境之顺利后，随即运用亲爱，对非亲爱者亦修慈心。彼时说：「之后、之后应当持续摄受」，意思是说，应现出禅定心调伏之义并起禅定心。
Verīpuggalo vā natthi kammabalena vā etarahi payogasampattiyā vā sabbaso anatthakarassa abhāvato. Mahāpurisajātikattāti mahāpurisasabhāvattā cirakālaparicayasamiddhakhantimettānuddayādiguṇasampannatāya uḷārajjhāsayattāti attho. Tādiso hi sabbasaho parāparādhaṃ tiṇāyapi na maññati. Tena vuttaṃ ‘‘anatthaṃ karontepi pare verīsaññāva nuppajjatī’’ti. Tenāti tena yoginā. Atthi verīpuggaloti sambandho.
无论恶念之心存在与否，亦无论业力如何，在现行修习中皆无全面益处。所谓大丈夫之性格，是指其性情宽宏，积久成性并能容忍，具备通过慈心增长之多种美德与坚定信念。此类人即使遭受诸多他人加害，亦不轻视他人。故说：「虽作无益事，恶念固生乎？」这里论及修行者。此即与非亲爱者相应之义。
§243
243.Purimapuggalesūti piyādīsu jhānassa ārammaṇabhūtesu purimesu puggalesu. Mettaṃ samāpajjitvāti paṭighaṃ vikkhambhetvā uppāditaṃ mettājhānaṃ samāpajjitvā. Mettāyantena paṭighaṃ paṭivinodetabbanti ettha keci pana ‘‘upacārajjhānaṃ sampādetvā’’ti atthaṃ vadanti, tesaṃ upacārajjhānato vuṭṭhānampi icchitabbaṃ siyā ‘‘vuṭṭhahitvā’’ti vuttattā. Pubbe tasmiṃ puggale asatiyā amanasikārena paṭighaṃ anuppādentassa sādhāraṇato taṃ vikkhambhetvā jhānassa uppādanaṃ, samāpajjanañca vuttaṃ. Idāni pana taṃ anussarantassapi manasi karontassapi yathā paṭighaṃ na uppajjati, taṃ vidhiṃ dassetuṃ idaṃ vuttaṃ ‘‘taṃ puggalaṃ mettāyantena paṭighaṃ vinodetabba’’nti. Mettāyanameva hi idha paṭighavinodanaṃ adhippetaṃ. Na nibbātīti na vūpasammati.
243.『前种人者』指善根具足之初禅境界善根众生。『得慈心禅』意谓透过遣除敌意所生之慈禅得至。由有此慈心者，敌意被消除。此处有部分谓语为『先得托事禅』，意指先于托事禅第二初禅增长获得，此亦可称「起立已」之义。之前于彼人身心不安，不能生起敌意，此乃因调伏而得禅定与禅定之成就。现今亦同样，念及此恶意不生，故意旨表为『彼人以慈心应遣除敌意』。以慈心作遣除敌意之主权，敌意未灭也未息。
Anusāratoti anugamanato, paccavekkhaṇatoti attho. Ghaṭitabbanti vāyamitabbaṃ.
『随行』意为紧随、跟随之义，『省察』则指观察反省之义。『当为立』指当努力为之。
Tañca kho ghaṭanaṃ vāyamanaṃ. Iminā idāni vakkhamānena ākārena.
此处谓为动器皿之作用，现以此等即将陈说时所用之形态。
Ubhato dvīsu ṭhānesu daṇḍo etassāti ubhatodaṇḍakaṃ, tena. Ocarakā lāmakācārā pāpapurisā. Tatrāpīti tesupi aṅgamaṅgāni okkantesupi. Tenāti manopadosena. Na sāsanakaro. Sabbapāpassa akaraṇaṃ hi sāsanaṃ. Tassevāti tatopi. Nissakke hi idaṃ sāmivacanaṃ, samuccaye ca eva-saddo, paṭhamaṃ kuddhapurisatopīti attho. Tenāti kujjhanena. Pāpiyoti pāpataro. Sārambhādikassa kilesānubandhassa vatthubhāvato kodhassa sāvajjataṃ ñatvāpi kujjhanato sace kodhe anavajjasaññī kuddhassa puggalassa na paṭikujjheyyāti keci. Ubhinnanti dvinnaṃ puggalānaṃ. Tenāha ‘‘attano ca parassa cā’’ti. Atha vā ubhinnanti ubhayesaṃ lokānaṃ, idhalokaparalokānanti attho.
在两个地方都有杖，称为双杖者。用杖者即指恶人，此处亦言四肢及其他枝节部分。‘由此’即心之指示。此非教法所为。因为无一恶行犯者，方称为教法。‘且以此故’，亦复如是。‘无基石’此言同类词汇，归于总体之意，为恶人愤怒之义。‘由此’即愤怒之核。‘恶者’为更恶。起于烦恼之根基，热恼掺杂于心，虽知愤怒乃杂染，若愤怒者无惭愧之意，不应生愤怒为之反对。有少人不然。两类人相对，故言‘自己亦及他人’。或谓众生各有分别，此为此中所指。
Sapattakantāti paṭisattūhi icchitā. Sapattakaraṇāti tehi kātabbā. Kodhananti kujjhanasīlaṃ. Kodhanāyanti kodhano ayaṃ, ayanti ca nipātamattaṃ. Kodhaparetoti kodhena anugato, parābhibhūto vā. Dubbaṇṇova hotīti pakatiyā vaṇṇavāpi alaṅkatapaṭiyattopi mukhavikārādivasena virūpo eva hoti etarahi, āyatiṃ cāti. Kodhābhibhavassa ekantikamidaṃ phalanti dīpetuṃ ‘‘dubbaṇṇo vā’’ti avadhāraṇaṃ katvā puna ‘‘kodhābhibhūto’’ti vuttaṃ. Na pacuratthoti na pahūtadhano. Na bhogavāti upabhogaparibhogavatthurahito. Na yasavāti na kittimā.
意欲以报多所杀戮者为怨。‘为欲报复者，彼必作此事。’‘愤怒者’为性格本怀愤怒。‘诱使愤怒者’，意指愤怒能使人迅速行动及有所堕落。‘愤怒者为他所制或压伏。’‘犹如污秽之人，容貌、举止丑陋，虽以华饰，美妆亦不能掩饰。’亦言‘未来也如是’。为显示愤怒之特征，故称‘污秽者’。又有‘愤怒支配，果报唯有此’之释。‘非富贵繁华，非享乐充足，非名声显赫者。’
Chavālātanti chavadahanālātaṃ, citakāyaṃ santajjanummukkantipi vadanti. Ubhatopadittanti ubhosu koṭīsu daḍḍhaṃ. Majjhe gūthagatanti vemajjhaṭṭhāne sunakhassa vā siṅgālassa vā uhadena gūthena makkhitaṃ. Kaṭṭhatthanti dārukiccaṃ. Neva pharati na sādheti. Tathūpamāhanti tathūpamaṃ tādisaṃ ahaṃ. Imanti ‘‘so ca hoti abhijjhālū’’tiādinā (itivu. 92) heṭṭhā vuttaṃ sandhāya satthā vadati, tasmā kāmesu tibbasārāgatādinā sīlarahitanti adhippāyo. Idha pana byāpannacittaṃ paduṭṭhamanasaṅkappatāvasena yojetabbaṃ.
“火焰烧毁麦秸”，为此意。比喻于身体之火、焰，意指烦恼燃烧身心。‘两者俱生者’，有二种聚合。‘淤塞于中’，意指居于中心部位，如狗、狐狸肚腹内有脓肿。‘木柴，不能发芽亦不能结实。’‘其类喻如此体’，如这般状态。“彼即为嗔恚强烈之人”，如经中以下所述。故比喻其在欲界激烈起杀伐非善之心，无戒为基也。此处意谓恶心施行，心地不清净。
So dāni tvantiādi yathāvuttehi suttapadehi attano ovadanākāradassanaṃ.
今则依经文如所诠之，用经文中自己的叙述形态加以说明。
§244
244.Yo yo dhammoti kāyasamācārādīsu yo yo sucaritadhammo. Vūpasantoti saṃyato. Parisuddhoti kilesamalavigamena visuddho. Kilesadāhābhāvena vā upasanto, anavajjabhāvena parisuddho, kāyasamācārasseva upasamo cirakālaṃ saṃyatakāyakammatāya veditabbo. Evaṃ sesesupi.
244.所谓“凡一切法”，诸如身行等行为，及一切善法。所谓“清净”，为离垢净洁。以离去烦恼燃烧之相而净清。以无垢之相而称为清净。对身行的安住，持续适久，此为节制之身业。此义诸余亦复如是。
Teti vacīmanosamācāre.
即此所谓口念行为。
Soti upasantavacīsamācāro puggalo. Paṭisanthārakusaloti yathā parehi chiddaṃ na hoti, evaṃ paṭisantharaṇe kusalo. Sakhiloti adhivāsanakhantisaṅkhātena sakhilabhāvena samannāgato. Sukhasambhāsoti piyakatho. Sammodakoti sammodanīyakathāya sammodanasīlo. Uttānamukhoti vikuṇitamukho ahutvā pītisomanassavasena vikasitamukho. Pubbabhāsīti yena kenaci samāgato paṭisanthāravasena paṭhamaṃyeva ābhāsanasīlo. Madhurena sarena dhammaṃ osāreti sarabhaññavasena. Sarabhāṇaṃ pana karonto parimaṇḍalehi paripuṇṇehi padehi ca byañjanehi ca abyākulehi dhammakathaṃ katheti.
所谓口气安静行为者，是指个体于言语上的镇静和谐。所谓调和善巧者，犹如断绝分离于他人般，心无纷乱，故能内心调和温和。所谓真挚者，具备忍耐包容性而得此真挚之性。所谓乐言者，即说亲切和悦之语。所谓欢喜者，则是以欢喜、悦心之语相劝导，发扬赞美之德。所谓正直开口者，舍弃背弃恶行，口中自然散布喜悦、欢喜、愉悦之气。所谓先启言者，是在适当会合之处率先发言，最先表现其调和言谈之德。以甜美之声传扬佛法真义，具备广博深厚学识。进行妙语赞美，环绕全体众生，用圆满词句、节奏和谐、无悔无乱地阐述法义。
Sabbajanassa pākaṭo sakkaccakiriyāyāti adhippāyo. Tenāha ‘‘yo hī’’tiādi. Okappetvāti saddahitvā. Okappanalakkhaṇā hi saddhā. Ohitasototi avahitasoto, sussusantoti attho. Aṭṭhiṃkatvā atthaṃ katvā, atthiko vā hutvā.
所谓普大众所明了的勤修善行，是指对戒律的遵守。以此义说如“彼者是也”等语。所谓肯定，是指信心。所谓不善口者，是指违犯戒律的言语，是指诸如撒谎、两舌等不善言。分解意涵，细述其义。
‘‘Ekopi na vūpasanto hotī’’ti pāṭho, evarūpo puggalo nirayato nirayaṃ upapajjanto bahukālaṃ tattheva saṃsaratīti dassetuṃ ‘‘aṭṭhamahānirayasoḷasaussadanirayaparipūrako bhavissatī’’ti vuttaṃ. Tattha sañjīvādayo aṭṭha mahānirayā. Avīcimahānirayassa dvāre dvāre cattāro cattāro katvā kukkuḷādayo soḷasa ussadanirayā. Kāruññaṃ upaṭṭhapetabbaṃ mahādukkhabhāgibhāvato. Yasmiṃ puggale avihesābhūtā dukkhāpanayanakāmatā upatiṭṭhati, tattha paṭigho anokāsovāti āha ‘‘kāruññampi paṭicca āghāto vūpasammatī’’ti.
所说“一个也不安静”之文段，指此类人格，堕入狱中，久远流转于其中，故此指出“第八重地狱，十六种炽热地狱，应当认为多而完整”。其中有八大地狱，其于无间地狱门口各有四个小门，名为“缩骨地狱”等，合计十六酷热地狱。应当对此抱持慈悲之心，因其为大苦之境。有人于此人因身心无憎恨而生诸苦中，故所谓反击亦视为容忍。
Imassa ca atthassāti ‘‘yo yo dhammo’’tiādinā vuttassa atthassa.
此处“此意”指的是“凡所述之法”等文所蕴含的意义。
§245
245. Yaṃ verī dukkhāpetuṃ sakkoti, so tassa vasena ‘‘attano visaye’’ti vutto bhikkhuno kāyo. Kinti kiṃ kāraṇaṃ. Tassāti verino. Avisayeti dukkhaṃ uppādetuṃ asakkuṇeyyatāya agocare. Sacitteti attano citte. Mahānatthakaranti idhalokatthaparalokatthaparamatthānaṃ virādhanavasena mahato vipulassa, nānāvidhassa ca diṭṭhadhammikādibhedassa anatthassa kāraṇaṃ. Mūlanikantananti sīlassa mūlāni nāma hirottappakhantimettānuddayā, tesaṃ chindanaṃ. Kodho hi uppajjamānova pāṇātipātādivasena hirottappādīni ucchindati. Jaḷoti andhabālo.
二百四十五条：能够令仇敌受苦者，其身受此“自体所及”之比库肉身。为何故？谓此仇敌者。所谓“非所及”，是指无力产生苦恼者，即无能干扰之意。所谓“与心”，指其于身有所分别可及。此中大意为贪、嗔、痴等根本及世间、彼世间及最高真理之异见所致的根本障碍，是诸恶因缘。所谓根本枯萎，谓戒律之根本，即杀生、偷盗、邪淫、妄语、两舌、恶语、绮语等逐此消减。愤怒如同杀生等恶行，一旦生起，便断绝戒律之根本。愚痴者如火。
Anariyaṃkammanti verinā katamahāparādhamāha. Yo sayanti yo tvaṃ sayampi. Dosetukāmoti kodhaṃ uppādetukāmo. Yadi kari yadi akāsi. Dosuppādenāti dosassa uppādanena. Dukkhaṃ tassa ca nāmāti dukkhañca nāma tassa aparādhakassa. Nāmāti asambhāvane nipāto, tena tassa kāraṇaṃ anekantikanti dasseti. Tenāha ‘‘kāhasi vā na vā’’ti, karissasi na vā karissasīti attho. Ahitaṃ magganti attano ahitāvahaṃ duggatimaggaṃ.
重大罪恶乃由敌人所造。『你们坐下』，『你也坐下』，谓此处。所谓“‘欲引发怨恨’”，指意欲起怒。无论是否为所为，都称之为“怨恨生起”，即罪过之起。所谓苦，指此罪过所生之苦。以名字表示，则苦即此罪过者也。名字者，即指事物不实之跌倒，表明多方面之因缘。故云“你是否做”，意即你将做或不做之义。谓此不利之道，即使是自身不利，实为引入恶趣之道。
Aṭṭhāneti doso tava appiyassa kārāpako, sattu pana tassa vasavattitāya dāsasadisoti aṭṭhānaṃ paccāpakiriyāya. Tasmā tameva dosaṃ chindassu ucchinda. Khaṇikattāti udayavayaparicchinno attano pavattikālasaṅkhāto khaṇo etesaṃ atthīti khaṇikā, tabbhāvato khaṇapabhaṅgubhāvatoti attho. Kassa dānīdha kujjhasīti aparādhakassa santāne yehi khandhehi te aparādho kato, te taṃkhaṇaṃyeva sabbaso niruddhā. Idāni pana aññe tiṭṭhantīti kassa tvaṃ idha kujjhasi. Na hi yuttaṃ anaparādhesu kujjhananti adhippāyo. Taṃ vinā kassa so kareti yo puggalo yassa dukkhaṃ karoti, taṃ dukkhakiriyāya visayabhūtaṃ puggalaṃ vinā kassa nāma so dukkhakārako dukkhaṃ kare kareyya. Sayampi dukkhahetu tvamitīti evaṃ sayampi tvaṃ etassa dukkhassa hetu, evaṃ samāne tassa tuyhañca tassa dukkhassa hetubhāve kiṃ kāraṇā tassa kujjhasi na tuyhanti attho.
所谓怨恨者，是对不悦之行为的苦恼；而对方因其管辖威权，如奴仆一般的服从，谓之怨恨之回报。故应切断怨恨且彻底斩断之。所谓“瞬间”，乃以起坐之时间为界限的片刻，也称瞬间。何以致恼？谓在罪人之身所有之五蕴中，罪已现起，随即尽断。现今有人抵抗，问“你为何在此恼怒”。恼怒在无罪之处不宜起，否则谁能作此事？作恶人则必苦受之，因果业报定有其人。『你自己也是苦的根本』，如此说，你亦是彼苦之生因，既然如此，彼此苦之因为何缘故致你恼怒？彼亦无缘恼你。
§246
246. Paralokepi anugāmibhāvato kammaṃyeva sakaṃ santakaṃ etesanti kammassakā, tesaṃ bhāvo kammassakatā. Paccavekkhaṇā nāma nisedhanatthā, nisedhanañca bhāvino kammassāti āha ‘‘yaṃ kammaṃ karissasī’’ti. Paṭighavasena pana pavattakammaṃ pākaṭabhāvato āsannaṃ, paccakkhañcāti āha ‘‘idañcā’’ti. Ca-saddo byatireke, so tassa kammassa phalanissandena ‘‘neva sammāsambodhi’’ntiādinā byatirekato vuccamānamevatthaṃ joteti. Neva samatthanti sambandho. Niraye niyuttaṃ, jātanti vā nerayikaṃ. Attānaṃyeva okirati dosarajenāti adhippāyo.
246.由因果法理，生死流转中业力自相随，是为业力的连续性质。所谓回顾，意在消除业力，而消除就是该业的成灭。因果应验明显，故云『你将作何业』。业之显现具体，故云『此时』。‘否’字反复，指业果关系不稳定，谓此称谓具有区别意义。非成就，不乃正确。地狱受业责罚生死流转。谓以怨恨之火烧己身之法理，故称怨恨为主导。
§247
247.Satthupubbacariyaguṇā paccavekkhitabbā, satthu gāravenāpi paṭighaṃ vūpasameyyāti.
247.应当检视导师之前所表现之德行，即便是对导师的敬爱，亦应以此为依止，使怨恨得以消除。
Bodhisattopi samāno nanu te satthā cittaṃ nappadūsesi, pageva abhisambuddhoti adhippāyo. Deviyā paduṭṭhenāti deviyā saddhiṃ padubbhinā micchācāravasena aparaddhena. Yattha susāne chavasarīraṃ chaḍḍīyati, taṃ āmakasusānaṃ. Nikhaññamānoti nikhaṇiyamāno. Purisakāraṃ katvāti āvāṭato nikkhamanatthāya bāhubalena purisakāraṃ katvā. Yakkhānubhāvenāti aḍḍavinicchayena ārādhitacittassa yakkhassa ānubhāvena. Sirigabbhanti vāsāgāre.
即使发愿成佛之菩萨，导师心不生污秽，此乃正觉之象。谓恶女行淫，乃与恶道共讥之恶习，谓恶业非礼。尸体腐坏处，称为恶臭之地。谓入坟墓而行尸体腐烂之处。所谓作人事，意即胳膊力使其出入之事。所谓依亚卡加持，即由专心致志所感应之亚卡护持。所谓『铁胎』者，为屋舍之称。
Āsīsethevāti yathādhippete atthe ñāyato anavajjato āsaṃ kareyya. Na nibbindeyyāti ‘‘evaṃ kicchāpannassa me kuto sotthibhāvo’’ti na nibbindeyya. Vuttañhi ‘‘āpadāsu kho, mahārāja, thāmo veditabbo’’ti (udā. 53). Yathā icchinti yena pakārena kassaci pīḷaṃ akatvā rajje patiṭṭhitaṃ attānaṃ icchiṃ, tathā ahaṃ ahunti passāmi. Voti hi nipātamattaṃ.
所谓守戒者，谓应知所执之义理纯正清净，可无违规。不可厌弃，谓心生烦恼而弃心，譬如被困扰者心无出路。经中云『大王，必须了解逆境』。如同人无愤怒，安然立于国中，然我观此情形。此则纯粹之断定。
Kāsiraññāti kalābunā kāsirājena. Sakaṇṭakāhīti ayakaṇṭakehi sakaṇṭakāhi.
卡西国王以卡拉布那为名，称为卡西王。Sakaṇṭakā意为带刺的，即带刺草丛中的刺草。
Mahallakoti vuddho vayoanuppatto. Rujjhantīti nirujjhanti.
“大王”意指尊长，“年老”表明年岁已高。rujjhanti指逐渐停止，故此处解释为“停止、消亡”。
Cittapariggaṇhanakāloti visevanaṃ kātuṃ adatvā cittassa sammadeva damanakālo.
所谓“心的收摄时期”，意指尚未掌握清净调伏心意时，心的正确约束时期。
Puthusallenāti vipulena sallena. Nāgoti hatthināgo. Vadhīti vijjhi, māresīti vā attho. Imaṃ ṭhānaṃ āgantvā mayi evaṃ karaṇaṃ nāma na tava vasena hoti, tasmā kassa vā rañño, rājamattassa vā ayaṃ payogo uyyojanāti attho.
“广袤的箭”意指箭多而宽广。Nāga乃象王，故称“象王”。“杀”指猎杀，“魔”暗含魔鬼之意。来到此地，向我做此事，非由你所有，所以这是为谁或国王所使用的军役运动之义。
Chabbaṇṇarasmīti nīlapītalohitādivasena chabbaṇṇamayūkhā. Chabbaṇṇakiraṇavantadantatāya hi te hatthī ‘‘chaddantā’’ti vuccanti, na chaddantavantatāya.
“六道色光”意指由青、蓝、黄色等组成的六色光环。大象因其牙色具多彩光环，故称为“罩牙者”，非以牙盖物而名。
Chātoti jighacchito. Khādeyyāti khādeyyaṃ, ayameva vā pāṭho. Āhitoti suhito. Sambalanti maggāhāraṃ. Taṃ pana yasmā upacārena pathassa hitanti vuccati, tasmā ‘‘pātheyya’’ntipi vuttaṃ. ‘‘Mittadubbhī vatāyaṃ andhabālo’’ti kāruññena assupuṇṇehi nettehi taṃ purisaṃ udikkhamāno.
“饥渴欲”即“饥渴”，读作khādeyya。āhita即养育。sambalanti意为取得接纳。因被视为顺路帮助者，故解释为“可通过的道路”。“此人为盲目无知，心地恶劣”，故被慈悲心所呵护，以安稳方式引导此人。
Mā ayyosi me bhadanteti ettha māti nipātamattaṃ, māti vā paṭikkhepo, tena upari tena kātabbaṃ vippakāraṃ paṭisedheti. Ayyo meti ayyirako tvaṃ mama atithibhāvato. Bhadanteti piyasamudācāro. Tvaṃ nāmetādisaṃ karīti tvampi evarūpaṃ akāsi nāma.
此处「Mā ayyosi me bhadanteti」者，谓切勿以粗浅之辞句冒犯尊者，亦不可轻易弃断。因如是行为，或当遭致反果，反为不利。尊者谓『你是我的贵宾』，此乃以慈爱礼待之意。称谓尊者为『bhadanta』，是出于敬爱。尔亦如是，亦应行同之礼貌与敬重。
Tiracchānabhūtopi pana mahākapi hutvā khemantabhūmiṃ sampāpesīti yojanā.
即使成为巨大如大猿之类异形，也能够达到安全安稳之境，距离甚远达数由旬。
Peḷāya pakkhipantepīti khuddakāya peḷāya pādehi koṭetvā pakkhipantepi. Maddantepīti dubbalabhāvakaraṇatthaṃ nānappakārehi maddantepi. Alampāneti evaṃnāmake ahituṇḍike.
所谓『Peḷāya pakkhipante』，是指以脚跟蹬踹，或以脚为武器踢击。『Maddantepi』，为制造软弱状态，采用各样方式软化对方。『Alampāneti』，指此类针锋相对乃出于极其卑劣之性情，形如畜生。
Pītaṃ vāti ettha vā-saddo avuttatthavikappe, tena odātamañjiṭṭhādiṃ avuttaṃ saṅgaṇhāti. Cittānuvattantoti cittaṃ anuvattanto. Homi cintitasannibho evamayaṃ bahulābhaṃ labhatūti. Ānubhāvena pana thalaṃ kareyya udakaṃ…pe… chārikaṃ kare. Evaṃ pana yadi cittavasī hessaṃ…pe… uttamattho na sijjhatīti tadā attanā tattha diṭṭhaṃ ādīnavaṃ dasseti bhagavā. Tattha uttamatthoti buddhabhāvamāha. Bhojaputtehīti luddaputtehi.
此处『Pītaṃ vāti』者，谓风声等言辞在无定其义之时，聚合于浓厚如成堆之尘埃。『Cittānuvattantoti』，意谓心念随顺而动。若能深思熟虑且多闻益智，则达广大利益。以辅助之行，犹如泥土浸润水域，兼能涵养周遭。若心能常住稳固，则无任何污秽可染着，彼时世尊示现其中所见之根本善恶。这里称「uttamattho」即为佛之本质。所谓「Bhojaputtehīti」意指盲者之子比拟。
Aḷārāti yena sayaṃ tadā luddahatthato mocito, taṃ satthavāhaṃ nāmena ālapati. Atikassāti nāsāya āvutarajjuṃ ākaḍḍhitvā. Samparigayhāti kāḷavettalatādīhi sabbaso pariggahetvā, acchariyāni dussahānaṃ sahanavasenāti adhippāyo.
『Aḷāra』者，为昔日由盲手所解脱者，彼名出家圣师。『Atikassāti』指以鼻子为力，拉紧粗绳。『Samparigayhāti』则以黑蜘蛛网等杂物悉数积聚，能造诸般惊异及极难忍受之境界，此乃威权之所为。
Ativiya ayuttaṃ appatirūpaṃ paṭighacittuppādanena kenaci appaṭisamakhantiguṇassa satthusāsanāvokkamanappasaṅgato.
极其不合适之行为源自于急躁易怒之心，致使无法容忍任何反对意见，故而难以契合法教规戒律之要求，也无从效法尊者之教诫。
§248
248. ‘‘Anamataggoyaṃ, bhikkhave, saṃsāro’’tiādinā (saṃ. ni. 2.124; 3.99, 100; 3.5.520; kathā. 75) āgatāni suttapadāni anamataggasaddo, tadattho vā etesanti anamataggiyāni.
248.『无始的轮回，诸比库，于此即是三界流转』之类词句（参见《增支部》2.124；3.99、100；3.5.520；《论释》75）为已来经文中的言辞，无始这一词义或说法也由此而起，谓此谓之无始者。
Ajehi gamanamaggo ajapatho. Saṅkū laggāpetvā te ālambitvā gamanamaggo saṅkupatho. Saṅkūti aṅkusākārena katadīghadaṇḍo vuccati. Ādi-saddena papātamaggaduggamaggādike saṅgaṇhāti. Ubhatobyūḷheti sampahāratthaṃ dvīhipi pakkhehi gāḷhasannāhe. Aññāni ca dukkarāni karitvā dhanāsāya pabbatavidugganadīviduggādipakkhandanavasenāti adhippāyo. Maṃ posesi, upakāraṃ akāsi, tatra nappatirūpaṃ manaṃ padūsetunti evaṃ cittaṃ uppādetabbanti sambandho. Evaṃ cittuppādanañca etarahi dissamānena puttādīnaṃ posanādinā atītassa anumānato gahaṇavasena veditabbaṃ.
无生之路，不涉路径。曲折转折而行，使其依托的路线蜿蜒曲折。曲折二字意指用钩棒或长杖制成之曲枝杖。以开端之词综合各类路径如进入路径、离开路径等。双向的路径合流之意，观其聚合，如双翼处有相互展开的构造。又加制造其它难行之障碍，如断山险峰、裂河激流等，依此而称路径之守护者。供养我者，曾予利益，于彼处无不善念玷污，此种心意应当生起因缘关系。此智慧心意之生，应现于当如今见，以养育诸子等，依过去之推断，如手中之握，知其关系。
§249
249.Mettāyāti mettāsaṅkhātāya, mettāsahitāya vā. Cetovimuttiyāti cittasamādhāne. Āsevitāyāti ādarena sevitāya. Bhāvitāyāti vaḍḍhitāya. Bahulīkatāyāti punappunaṃ katāya. Yānīkatāyāti yuttayānaṃ viya katāya. Vatthukatāyāti adhiṭṭhānavatthuṃ viya katāya. Anuṭṭhitāyāti adhiṭṭhitāya. Paricitāyāti pariciṇṇāya ciṇṇavasībhāvāya. Susamāraddhāyāti suṭṭhu sampāditāya. Pāṭikaṅkhāti icchitabbā avassaṃbhāvino. Sesaṃ parato āgamissati.
249.『慈心』一词，意指受慈心称号、与慈心相应之所摄事物。『心之解脱』即心之集中的境界。『尊敬所趣』意为以敬意亲近。『培植』者，则谓其增长。『多方广被』，即反复多次而为之。『成就其法』，如行驶合适之车道一般进行。『基础建立』，如占据根基之土。『持久不失』者，谓其已确立。『熟悉之境』，即亲密之状态。『圆满善成』，谓其善行圆成完善。『如所希愿』，愿望应得满足。最后剩余之积累将由他人而来。
§250
250.Dhātuvinibbhogoti sasambhārasaṅkhepādinā dhātūnaṃ vinibbhujanaṃ. Aparādho nāma aparajjhantassa puggalassa rūpadhammamukhena gayhatīti katvā āha ‘‘kiṃ kesānaṃ kujjhasī’’tiādi, kesādivinimuttassa aparajjhanakassa puggalassa abhāvato. Idāni nibbattitaparamatthadhammavaseneva vinibbhogavidhiṃ dassetuṃ ‘‘atha vā panā’’tiādi vuttaṃ. Pañcakkhandhe upādāya, dvādasāyatanāni upādāyāti paccekaṃ upādāya-saddo yojetabbo. Kodhassa patiṭṭhānaṭṭhānaṃ na hotīti yathā āragge sāsapassa, ākāse ca cittakammassa patiṭṭhānaṭṭhānaṃ natthi, evamassa ‘‘verī’’ti parikappite puggale kodhassa patiṭṭhānaṭṭhānaṃ na hoti, kesādīnaṃ akujjhitabbato, tabbinimuttassa ca puggalassa abhāvato.
250.『界的消耗』者，略言为界元素之耗尽。『罪过』谓犯罪之人因形相之所致之恶。对此，有言『为何拔除发毛』等，意指不净之人无发毛拔除之类之缺乏。今为示现出最终之法界处境，故言『或于是』。五蕴之执着、十二处之执着，应分别各别标明。若无恼怒之根基，则如空中飞鸟，无心作业场所，故以『仇敌』指被构想之人无恼怒之根基，谓其无执怒意，也即无发怒者之存在。
§251
251.Saṃvibhāgoti āmisasaṃvibhāgo. Parassāti paccatthikassa. Bhinnājīvoti aparisuddhājīvo. Tassevaṃ karototi evaṃ saṃvibhāgaṃ karontassa tassa dāyakassa. Itarassāti paṭiggāhakassa. ‘‘Mama mātarāupāsikāyadinno’’ti idaṃ ‘‘dhammiyalābho’’ti etassa kāraṇavacanaṃ. Tena pana tassa āgamanasuddhiṃ dasseti.
251.『分与』谓为财物之分派。『他者』即指对方。『异命』谓不净之命。所为这般分与者，即为给予者所为。『他者』谓受者。『我之母亲、近事女及他』此为『法利』之由来。由此显示彼来访之纯正。
Sabbatthasādhakanti ‘‘attattho parattho diṭṭhadhammiko attho samparāyiko attho’’ti (mahāni. 69; cūḷani. mogharājamāṇavapucchāniddesa 85; paṭi. ma. 3.5) evamādīnaṃ sabbesaṃ atthānaṃ, hitānaṃ, payojanānañca nipphādakaṃ. Unnamanti dāyakā. Namanti paṭiggāhakā.
『普遍利益』者，谓自利他利、显现法相、远及来世等诸义（参见《大智度论》69；《小智度论·魔王问难集》85；《僧伽吒论释》3.5），乃所有义理、利益、用途之总括。施主乃举起者，受用者则是谦退者。
§252
252.Evanti yathāvuttehi kakacūpamovādānussaraṇādīhi attano ovadanākārehi. Vūpasantapaṭighassāti paṭisaṅkhānabalena vinoditāghātassa. Tasmimpīti verīpuggalepi. Verī-gahaṇeneva cettha appiyapuggalassāpi gahaṇaṃ daṭṭhabbaṃ verimhi mettāya siddhāya tasmimpi mettāsiddhito, piyato pana atippiyasahāyakassa visuṃ gahaṇaṃ āsannapaccatthikassa dubbinimocayabhāvadassanatthaṃ. Mettāvasenāti mettāyanavasena. Samacittatanti hitūpasaṃhārena samānacittataṃ. Sīmāsambhedo sā eva samacittatā. Imasmiṃ puggaleti mettākammaṭṭhānikapuggale. Nisinneti bhāvenabhāvalakkhaṇe bhummaṃ.
正如前面所说，诸种如鸟语规劝的随顺，或对自己戒律教诲的形态等，俱是以皈依及反抗等力量所消散障碍。因此，在此即于诸怨敌众生中，只因怨敌的遮蔽，亦当见怨敌之爱敬。如果连亲近之人于怨敌处亦应以怨敌心相对待，此处为成就怨敌之慈的缘故。所谓「慈道无碍」，谓平等心，即因利益的综合而称「平等心」，所以界限交错即是此平等心。这里所说的众生，为修慈之所缘的众生。在此所坐，即是修住的特性、基础。
Hitamajjhatteti piye, majjhatte ca. Catubbidheti catubbidhe jane, yattha katthacīti adhippāyo. Nānattanti piyamajjhattādinānākaraṇaṃ. Hitacittova pāṇinanti kevalaṃ sattesu hitacitto evāti pavuccati, na pana ‘‘mettāya nikāmalābhī’’ti vā ‘‘kusalī’’ti vā pavuccati. Kasmā? Yasmā attādīsu passati nānattanti. Kasmā panāyaṃ hitacitto kusalīti na vuccatīti? Sātisayassa kusalassa vasena kusalibhāvassa adhippetattā. Imassa ca puggalassa mettābhāvanā na visesavatī. Atha vā na nikāmalābhī mettāya yato attādīsu passati nānattaṃ. Kusalīti pavuccati, yasmā hitacittova pāṇinanti evamettha attho daṭṭhabbo. Gāmasīmādayo viya gāmantarādīhi sattasaṅkhāte mettāvisaye bhāvanāya pubbe aññamaññaṃ asaṃkiṇṇamariyādārūpena ṭhitattā attādayo idha sīmā nāmāti āha ‘‘catasso sīmāyo’’ti. Sambhinnā hontīti ettha vuttaṃ sambhedaṃ dassetuṃ ‘‘samaṃ pharati mettāyā’’tiādi vuttaṃ. Mahāvisesoti mahanto bhāvanāya viseso atisayo. Purimena purimato attādinānattadassinā. Na nāyatīti na ñāyati.
所谓「中道利益」为亲近，且居于中间。「四种」谓四类人众，何时何地即其主宰。所谓差异，即亲近中间等差异之因。所谓利益之心乃指于众生中纯利益之心，并非说为「慈得利益」或「善业」而说。何以故？因为于自身等见差异。又为何不称利益之心为善呢？因为善业以悲悯为因，且此众生之慈修不有特殊胜妙。或者因非得利益之慈，从中见差异故称善。此义应观。如乡界等为各乡人之间建立的界限，故说「四界居读」。说其相差是为显现差别，「慈平等彰显」等语。所谓「伟大殊胜」即此大心大修之胜。以前以差异见诸己等，非无用也，非应不知也。
§253
253.Nimittanti yathā kasiṇakammaṭṭhānādīsu taṃtaṃkasiṇamaṇḍalādipariggahamukhena bhāvanāvasena laddhaṃ uggahanimittaṃ nissāya jhānassa gocarabhāvena paṭibhāganimittaṃ upatiṭṭhati, na evamidha upaṭṭhitaṃ nimittaṃ nāma atthi. Yo panāyaṃ yathāvutto sīmāsambhedo laddho, sveva nimittaṃ viyāti nimittaṃ. Tasmiṃ hi laddhe bhāvanāya sātisayattā nīvaraṇāni vikkhambhitāneva honti, kilesā sannisinnāva, upacārasamādhinā cittaṃ samāhitameva. Tenāha ‘‘nimittañca upacārañca laddhaṃ hotī’’ti. Tameva nimittanti sīmāsambhedavasena pavattasamathanimittaṃ. Appakasireneva akiccheneva, pageva paripanthassa visodhitattā.
所谓印相，如手印法等修习基所生，依此种种之印相与禅定的相应理，即现于诸法所缘间。于此未有真正生起的印相。若依前说得界限差异，则此印相即自相应显。因修持极切，烦恼被缓解而隐伏，随近禅定，心最为宁静者是故。故曰「印相及随近得生」。此印相乃指界限差异所现的止禅印相。其甚微纯净，犹如净白丝绸之光滑。
Ettāvatāti ettakena bhāvanānuyogena. Anena yoginā. Pañcaṅgavippahīnantiādīnaṃ padānaṃ attho heṭṭhā vutto eva.
「到此为止」谓此程度之修行相续。以此修行者为「行者」。五蕴除尽等词之意，已于下文声明。
‘‘Paṭhamajjhānādīnaṃ aññataravasenā’’ti idaṃ vakkhamānāya vikubbanāya tesaṃ sādhāraṇatāya vuttaṃ. Appanāppattacittasseva na upacāramattalābhino. Paguṇabalavabhāvāpādanena vepullādivisesappattassa odhiso, anodhiso ca disāpharaṇādivasena jhānassa pavijambhanā vikubbanā vividhā kiriyāti katvā.
「初禅等中有一」此语，乃指此等相续共通处所说。非仅得随近心相。以内漏调伏较强，烦恼删除及吸气吐气击净净息，禅定渐生乃为变异，称之「变异禅」诸种方法之多样如此。
§254
254.Mettāsahagatenāti uppādato yāva bhaṅgā mettāya saha pavattena saṃsaṭṭhena sampayuttenāti attho. Yasmā pana taṃ vuttanayena mettāya sahagataṃ, tāya ekuppādādividhinā sammadeva āgataṃ hoti, tasmā vuttaṃ ‘‘mettāya samannāgatenā’’ti. Ceto-saddo ‘‘adhicetaso’’tiādīsu (pāci. 153; udā. 37) samādhipariyāyopi hotīti tato visesetuṃ ‘‘cetasāti cittenā’’ti vuttaṃ. Etanti etaṃ padaṃ. Disodhipariggaho sattodhipariggahamukheneva hotīti dassento āha ‘‘ekissā disāya paṭhamapariggahitaṃ sattaṃ upādāyā’’ti. Disāsu hi ṭhitasattā disāgahaṇena gahitā. Tenāha ‘‘ekadisāpariyāpannasattapharaṇavasena vutta’’nti. Pharaṇañca sārammaṇassa dhammassa attano ārammaṇassa phassanā paccakkhato dassanaṃ gahaṇaṃ ārammaṇakaraṇamevāti āha ‘‘pharitvāti phusitvā ārammaṇaṃ katvā’’ti. Brahmavihārādhiṭṭhitanti mettājhānupatthambhitaṃ. Tathāti niyamanaṃ. Taṃ aniyamāpekkhasambandhībhāvato upamākāraniyamanaṃ. Dutiyanti upameyyadassanaṃ, upameyyañca nāma upamaṃ, tena sambandhañca vinā natthīti tadubhayampi dassetuṃ ‘‘yathā puratthimādīsū’’tiādi vuttaṃ. Tattha tathā dutiyanti ettha pharitvā viharatīti ānetvā sambandhitabbaṃ. Evaṃ tatiyaṃ catutthanti etthāpi. Tadanantaranti ca pharaṇāpekkhaṃ anantaraggahaṇaṃ, na pharitabbadisāpekkhaṃ disānaṃ aniddiṭṭharūpattā. Pharaṇānukkamena hi tāsaṃ dutiyāditā, na sarūpato. Tenevāha ‘‘yaṃ kiñci ekaṃ disa’’nti. Itīti evaṃ yathāvuttaṃ catasso, evaṃ uddhaṃ disaṃ pharitvā viharatīti attho. Tenāha ‘‘eteneva nayenā’’ti. Idampi iti-saddasseva atthadassanaṃ. Pāḷiyaṃ (ma. ni. 3.309; 3.230; vibha. 642) adho tiriyanti ettha pi-saddo luttaniddiṭṭhoti dassetuṃ ‘‘adhodisampi tiriyaṃ disampī’’ti vuttaṃ. Eteneva ‘‘dutiya’’ntiādīsupi pi-saddassa luttaniddiṭṭhatā dīpitāti veditabbaṃ. Evamevāti idampi iti-saddasseva atthadassanaṃ. Ettha ca ‘‘adho’’ti iminā yathā nirayesu, nāgabhavanādīsu, yattha tattha vā attano heṭṭhimadisāya sattā gayhanti, evaṃ ‘‘uddha’’nti iminā devaloke, yattha tattha vā attano uparimadisāyaṃ sattā gahitāti veditabbaṃ.
「与慈相伴」者，即起止至灭，俱由慈之相续所生义。因如是说明与慈俱起，故称「以慈相俱」。心声谓如「上心」等禅定名，又曰「心」者。此语含特意。依东方印相，诸方七取执。是谓七向把持。因七方诸取执，故云「七方包围」。包围是觸及正法之起缘，或称所缘。因包围触法，称「觸及」。守梵天住，对慈禅持施用。谓规制。因非无定而有依此规制之概念。第二言为比喻显示，谓比喻名比喻，且无关联则无。如“如过去诸方”等语。此处即比喻所在，谓规制乃守住。又第三、第四亦如是。乃谓规制之相续，依赖前者不依界限方，非方之未显现形态。因而其第二法从规制依顺开启，非等同。因此称「何以一方」。故此语显现四方守护正念。云「由此引导」。此亦「迹」之义。巴利经中所谓下方逆，谓逆下行现象，示显「下方亦逆现」。故「第二」等名中亦示逆义。又此处「下」字，如地狱、龙宫等处，在其低处一方众生守护，如是天地中亦如一方众生守护上方者也。当知。
Majjhattādīti ādi-saddena itthipurisaariyānariyadevamanussādike pabhede saṅgaṇhāti. Īsakampi bahi avikkhipamānoti appakampi kammaṭṭhānato bahi vikkhepaṃ anāpajjanto hitūpasaṃhārato aññathā thokampi avattamāno. Sabbattatāyāti vā sabbena attabhāvena yathā sabbabhāvena attani attano attabhāve hitesitā, evaṃ sabbadhi sabbasattesu mettāya pharitvā viharatīti attho. Mettāya vuccamānattā sattavisayo sabba-saddo, so ca dīghaṃ katvā vutto, tasmā sabbasattakāyasaṅkhātā pajā etassa atthīti sabbāvantoti padatthato dassento ‘‘sabbāvantanti sabbasattavanta’’nti āha. Ettha ca sabbadhīti disodhinā, desodhinā ca anodhisopharaṇaṃ vuttaṃ, sabbattatāya sabbāvantanti sattodhinā. Tathā hi vuttaṃ ‘‘anodhiso dassanattha’’nti . Ekamevatthaṃ pakārato pariyāyenti ñāpentīti pariyāyā, vevacanāni. Vipulādisaddā cettha tādisāti adhippāyo. Tenāha ‘‘vipulenāti evamādipariyāyadassanato’’ti. Pariyāyadassane ca pubbe gahitapadānipi puna gayhanti, yathā ‘‘saddhā saddahanā’’ti (dha. sa. 12) ettha vuttampi saddhāpadaṃ puna indriyādipariyāyadassane ‘‘saddhā saddhindriya’’nti (dha. sa. 12) vuttaṃ. Tathāsaddo vā itisaddo vā na vuttoti ‘‘mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī’’ti etassa anuvattako tathā-saddo ca iti-saddo ca tesaṃ pharaṇānantarādiṭṭhānaṃ aṭṭhānanti katvā te na vuttāti puna ‘‘mettāsahagatena cetasāti vutta’’nti attho. Vuttassevatthassa puna vacanaṃ nigamananti āha ‘‘nigamanavasena vā etaṃ vutta’’nti. Nanu ca samāpanavasena vuttassevatthassa puna vacanaṃ nigamananti? Nāyaṃ doso odhisoanodhisopharaṇānaṃ samāpane eva vuttattā. Vipulenāti mahantena, mahattañcassa asubhakammaṭṭhānādīsu viya ārammaṇassa ekadesameva aggahetvā anavasesaggahaṇavasenāti āha ‘‘pharaṇavasena vipulatā daṭṭhabbā’’ti.
“中道”一词，依据其本初的发音，解为对男女圣者、非圣者及非人类等不同类别的区别。即使不动心的戒律者，也因为业场不同而区别对待；行为少的人未出现心念散乱，从利益归集上看亦不相同；同样，拣择不正确者也被评价为堕落。从全面性而言，即是以全面、真实的本自性，像以全面的自性而对自己表现出利益和慈悲那样，同样以此种全面的善意，广泛普及于一切众生中。称之为“以慈悲为名”，这是一切众生为主题的总概念。因其意义极为广阔，故说为长字，意味着对全体众生身体所有的构成众生都怀有慈心。因此有“诸众生之体皆具此意”称谓。至“诸一切”之词，是从教导和说明的目的上分辨称呼，须知“诸”是标示所有，意为以善意对一切众生。此处也说“非增损意为显示”，表示正是因为非增损的显示效果。不同的表达方式只是同义反复，说出不同的词句以彰显某义。此处“广阔前缀”是指词义广大之意。故言“广阔者，因以此为起首语言的显示法”，在显示中也包含早先涵盖的包括词，如“信心、信力”依次列举，说明前后用不同词形以丰富义理。就语意或词形而言，不管是“慈”或“以慈为中心的心”等词语，在该范围内心以某一方位扩展安住，表示“以慈中心的内心独自扩展安住”。由此可见前后呼应的词义关联，“以慈心安住”之说已然付出；收束句尾又言“这是结语”，显示了此义的完整闭合。难道“结语”是语法上的结束么？其实此处强调的是观念上的完善完善整全，是非增损心等词义的集成。所谓广阔，意为大面积或广博的涵盖，正如主动地选择诸多不善业等在心中占单一位置不动，由此断言“广泛安住”的正确含义。
Kilesavikkhambhanasamatthatādīhi mahattaṃ gataṃ, mahantehi vā uḷāracchandacittavīriyapaññehi gataṃ paṭipannanti mahaggataṃ. Tayidaṃ yasmā ekantato rūpāvacaraṃ, tasmā vuttaṃ ‘‘bhūmivasena mahaggata’’nti. Niruḷho hi rūpārūpāvacaresu mahaggatavohāro. Paguṇavasenāti pakārato guṇitaṃ bahulīkataṃ paguṇaṃ, tassa vasena, subhāvitabhāvenāti attho. Taṃ hi pamāṇaṃ gahetuṃ asakkuṇeyyatāya appamāṇaṃ nāma hoti. Appamāṇasattārammaṇavasenāti aparimāṇasattārammaṇakaraṇavasena. Sayampi verarahitattā, taṃsamaṅgino verābhāvahetuttā ca averaṃ. Tayidaṃ dvayaṃ yato labhati, taṃ dassetuṃ ‘‘byāpādapaccatthikappahānenā’’ti vuttaṃ. Cetaso byāpattivasena hananato byāpajjaṃ, cetasikaṃ asātaṃ, tadabhāvato abyāpajjaṃ. Tenāha ‘‘niddukkha’’nti. Taṃ panassa abyāpajjattaṃ pañcaviññāṇādīnaṃ viya na sabhāvato, atha kho paccatthikavivekatoti dassento ‘‘domanassappahānato’’ti āha. Ayanti idha yathānītaṃ appamaññāvibhaṅge (vibha. 642), tesu tesu ca suttapadesesu (ma. ni. 1.459; 2.309, 315) āgataṃ mettābrahmavihāravikubbanamāha.
因染污之障碍消除等诸种缘故，通达广大的境地或心态。心力、精进及慧解等众因得以宏大进展，称为“极大”。此处所言，专指唯心的四禅境界，称其为“如地一般之广大”。在色非色境的行持中，表现为极大的弘深。所谓不逊即以物质与非物质境界行持宏大表现为含义。所谓增益者，是指充分涵养成长、积累了能力的状态。如此积累达到极致则称为极广大。取其不可量度广博故名“不可度量身”。“不可度量者”，意为不可以量衡称量之广大。以无边智慧为根本，正如无嗔恨者因无嗔恨故而远离敌对，由此获得稳固无敌境地。此二因果合而为一，说明远离嗔恨和敌对之意。就因此而说“由远离嗔恨故得到解脱”。谓心以嗔恨断灭而远离嗔恨，因此成就五蕴不实性，显示心性非实有，由此斩断苦恼的基础。故以断除苦恼为前提根本条件而说明“由消除忧愁故”。所谓“忧愁消失”，表明五蕴等现象非本质不变。此理得以彰显，谓由放弃忧愁，心念保持调柔。以上释义全面见于正典及释经中，反映了慈心梵行中多层义理精义。
§255
255.‘‘Tathā’’ti iminā imissā ‘‘pañcahākārehi, sattahākārehi, dasahākārehī’’ti ākāravibhāgena paṭisambhidāyaṃ (paṭi. ma. 2.22) vuttāya ca vikubbanāya majjhe bhinnasuvaṇṇassa viya bhedābhāvamupasaṃharati odhisopharaṇaanodhisopharaṇadisāpharaṇavasena desanāya āgatattā. Kevalaṃ panettha paṭisambhidāmagge (paṭi. ma. 2.22) viya sattodhi na gahitoti ayameva viseso. Yampīti vikubbanaṃ sandhāyāha.
“如是”二字，依据五种数法、七种数法、十种数法的分段，显示变化之结构，在变化现象中通过对立统一原则，像金色中的分合那样，说明净明浊暗、上、下等方位的显现。正如大乘中常用的变易语法，变化中有对立差异，是合理的表述。此处所言的“即是变化”就是指其含义和目的一致，呈现相同的本质现象。
Idāni bhedābhāvadassanamukhena uddesato ānītaṃ paṭisambhidāmaggapāḷiṃ niddesato dassetvā tassā anuttānapadavaṇṇanaṃ kātuṃ ‘‘tattha cā’’tiādimāha.
现在因显现有无差异的差别，指出圣理上的别义，引用了用于说明此圣理差异的比喻语，后续对此不易超越的深奥章节绪论作出概括，称之为“因此也说『在该处』……”等语，引出进一步的说明。
§256
256. Tattha sabbe sattāti sabba-saddo kāmaṃ padesasabbavisayo, na sabbasabbavisayo yathā ‘‘sabbaṃ jānātīti sabbaññutaññāṇa’’nti (paṭi. ma. 1.119-120), ‘‘sattā’’ti pana padena paricchinnaṃ attano visayaṃ asesetvāva pariyādiyatīti āha ‘‘anavasesapariyādānameta’’nti.
此处“诸众生”是指“诸一切”的普遍名称，强调语词指称的广延性，但非绝对范畴；如“皆知”所示，非绝对知一切。以“众生”名词表述时，去除了自我所限定的范围，完全泛取外在对象，表达无所遗漏的涵盖之意。
Tatrāti tasmiṃ rūpe. Sattoti sajjanakiccena chandādipariyāyena lobhena āsatto laggo. Tatrāti vā karaṇe bhummaṃ, tena chandādināti attho.
“于彼”意指“于此境”中。称“众生”为具善业的善者，带有需求与情欲的驱逼。又以“于彼”为因、界、工具，说明欲界所缘具色法的随缘性。
Yadi sattatāya sattā, kathaṃ vītarāgesūti āha ‘‘ruḷhīsaddenā’’tiādi. Avītarāgesu ruḷhena, avītarāgesu vā pavattitvā indriyabaddhakhandhasantānatāya taṃsadisesu vītarāgesu ruḷhena saddena. Atha vā kiñci nimittaṃ gahetvā satipi aññasmiṃ tannimittayutte katthaci visaye sammutiyā cirakālatāya nimittavirahepi pavatti ruḷhī nāma yathā ‘‘gacchantīti gāvo’’ti, evaṃ sattasaddassāpi ruḷhībhāvo daṭṭhabbo. Bhūtapubbagatiyā vā vītarāgesu sattavohāro daṭṭhabbo. Satvayogatoti ettha satvaṃ nāma buddhi, vīriyaṃ, tejo vā, tena yogato sattā, yathā ‘‘nīlaguṇayogato nīlo paṭo’’ti.
若谓众生无染欲者，为何以‘ruḷhīsaddenā’等因而称之？意谓在无染欲者中，借由ruḷh（刺耳杂音），及无染欲者或因感官束缚、蕴继所生之不善意乐而起，此ruḷh音。或者取某种缘故，于众生或别处，此缘起于某境，由相应缘起，偶于殊处长时绵延，缘相离恨而生ruḷh，犹云‘牛行来’者，ruḷh之义亦应如是。亦应见于已成过去之无染欲者，众生之活动。所谓sattvayogato，此处‘sattva’指智慧、精进、光明等，依此修习称为州、称‘nīlaguṇayogato nīlo paṭo’。
Pāṇanti etenāti pāṇanaṃ, assāsapassāsā, tassa kammaṃ pāṇanatā, tāya, assāsapassāsasampayogenāti attho. Bhūtattāti kammakilesehi jātattā. Pūraṇato, galanato ca puggalāti neruttā. Sattā hi nibbattantā taṃtaṃsattanikāyaṃ pūrentā viya honti, sabbāvatthanipātitāya ca galanti cavantīti attho. Apariññātavatthukānaṃ ‘‘attā’’ti bhavati ettha abhidhānaṃ, cittañcāti attabhāvo, sarīraṃ, khandhapañcakameva vā. Tanti khandhapañcakaṃ . Upādāyāti gahetvā upādānaṃ nissayaṃ katvā. Paññattimattasambhavatoti paramatthato asantepi sattasaññite paññattimattena sambhavato.
“Pāṇa”指呼吸，是吸入与呼出的动作，其作用即在于呼吸之维系。所谓实相，是因业结所生之本性。所谓个人乃是由修满及消解而形成者。众生作为生起者，宛如充满并流动于微丝之络，一切皆因世间缘起而流转。对未觉知之实相有“自我”之称，此“自我”可指心、身体，或仅五蕴合而成。五蕴即苦集灭道。所谓“执持”为取，谓以执取作为依赖。所谓由名相产生，是真义中虽无分别仍仅以名假立。
Yathā ca sattāti vacananti yathā satta-saddo yathāvuttenaṭṭhena nippariyāyato padesavuttipi ruḷhīvasena anavasesapariyādāyako. Sesānipīti pāṇādivacanānipi. Tānipi hi rūpārūpabhavūpagacatutthajjhānādisamaṅgīnaṃ assāsapassāsābhāvato avinipātadhammānaṃ pugalanassa abhāvato padesavuttīni. Ruḷhīvasena āropetvā yathāvuttāya ruḷhiyā vasena katthaci visaye avijjamānampi pāṇapuggalabhāvaṃ āropetvā. Yadi sādhāraṇato sattavevacanānīti gahetvā anodhisopharaṇā mettā vuccati, atha kasmā pañcaheva ākārehi vuttāti anuyogaṃ sandhāyāha ‘‘kāmañcā’’tiādi. Keci panāhu ‘‘na kho panetāni ‘‘sattā’’tiādīni padāni vevacanatāmattaṃ upādāya gahitāni, yato jantuādīnampi gahaṇaṃ āpajjeyya, atthavisesaṃ pana nimittabhūtaṃ upādāya gahitānī’’ti, te sandhāyāha ‘‘ye panā’’tiādi. Tattha atthatoti sajjanaṭṭhena sattā, pāṇanaṭṭhena pāṇāti evamādiatthato. Tesaṃ taṃ matimattanti dassento āha ‘‘anodhisopharaṇā virujjhatī’’ti. Kasmā? Keci sattā, keci pāṇā, keci puggalāti āpajjanato. Tathā atthaṃ aggahetvāti sattādisaddā sappadesavisayāti evamatthaṃ aggahetvā pubbe vuttanayena nippadesavisayāti evamatthaṃ gahetvāti adhippāyo. Tenāha ‘‘imesū’’tiādi. Pañcasu ākāresūti ‘‘sabbe sattā’’tiādinā pāḷiyaṃ (paṭi. ma. 2.22) āgatesu pañcasu bhāvanākāresu. Aññataravasenāti yassa kassaci vasena.
如‘sattā’一词，或其词根，及所在范畴，皆无旁逸解释，犹如ruḷh声一般，不离所指之界限。所谓“所有余者”，指诸如呼吸等词。此等词汇随五蕴生灭循环，如入出息禅等法，无断无躁，对应一定之条件与功能。如ruḷh生以往之如上言悉，偶有场所，即使未觉知生出也能加诸呼吸众生形态。若以一般众生语义诠释，谓“anodhisopharaṇā”为慈心施益，则为何仅五种形态述之？于此有疑，或答以“某些‘眷念众生’”为此故；亦或有人云“不以sattā等词全体执取，只执取涉及生物等，乃为有特别缘由所缠”的诸说，谛观则为“何谓众生”，何谓生物等意味。其意义由圣贤宣讲即为‘众生’，由呼吸为“呼吸存在”，如是依义而立。明此意者曰‘anodhisopharaṇā即渐失退’。何故？因某些众生，某些呼吸，某些人格因失生而灭。因故取义谓“sattā等词，意即具备适当语境之全词义”，谓依前所说正法语境而得整体义。如是故称‘imesū’。所谓五类形态者，即于已来之五种修习形态。所谓‘更别有间’，指某处某时之相住。
§257
257. Idāni dvāvīsatiyā bhāvanākāresu appanā pariggahetvā dassetuṃ ‘‘ettha cā’’tiādi vuttaṃ. Byāpādarahitāti domanassabyāpādarahitā. Tasmāti yasmā na kevalaṃ yathāvuttaākāravibhāgamattato appanāvibhāgo, tasmā. Imesupi padesūti ‘‘sabbe sattā averā hontū’’tiādikoṭṭhāsesupi. Yaṃ yaṃ pākaṭaṃ hotīti yadipi pubbabhāge tattha tattha abhinivese anekakoṭṭhāsavaseneva manasikāraṃ pavatteti, bhāvanāya samijjhanakkhaṇe pana tattha yaṃ paguṇataratāya supākaṭaṃ hoti, tassa vasena appanā hoti, yathā taṃ dvattiṃsākāre. Tattha pana ārammaṇaṃ, idha bhāvanākāroti ayameva viseso. Catunnanti catunnaṃ catunnaṃ. Byāpanicchālopena hi niddiṭṭhaṃ. Esa nayo sesesupi.
于二十一种修习形态中，断除恶行之安住显示已足为‘此即’所说。所谓‘无憾无祸’，即无忧无患。故不单以如语义之分解为断境界，乃言之为安止称。所谓一切处，谓‘众生悉皆无瞋恚’等诸义之贵聚。凡所现前，依前文所述，以多种污秽熏习引发心意，彼时于修习烈火之时，所现前者却因优良具足而成殊胜，彼以为安住，如二十三种。然此处所依圭为引、所依处为修习形态。四端意即四端，已完成而明示。此为该断境界之理。
Liṅgavasenavuttaṃ tesaṃ pacurato labbhamānattā. Tatiyā pana pakati yadipi paṭhamadukena na saṅgahitā, dutiyadukena pana tikena ca saṅgahitā eva.
根据特征述说，此处取得之成果为显现。三者中，于第一次提及者未曾合成，而第二次与第三次，都以三者合成而成。
Iti sabbānipīti anodhisopharaṇe vīsati, odhisopharaṇe aṭṭhavīsati, disāpharaṇe cattāri satāni, asīti cāti evaṃ sabbānipi. Sata-saddāpekkhāya napuṃsakaniddeso.
至此已述尽所有缘起安住，共计二十二种修习形态。此中断除、放逸共有二十八种，其中分东南西北四向，共有八百种次分。且观此中不待他说，非男性独有。
§258
258. Evaṃ mettābhāvanaṃ vibhāvetvā idāni tattha ānisaṃse vibhāvetuṃ ‘‘itī’’tiādi āraddhaṃ. Tattha sesā janāti mettāya cetovimuttiyā alābhino. Samparivattamānāti dakkhiṇena passena asayitvā sabbaso parivattamānā. Kākacchamānāti ghurughurupassāsavasena vissaraṃ karontā. Sukhaṃ supatīti ettha duvidhāsupanā sayane piṭṭhippasāraṇalakkhaṇā, kiriyāmayacittehi avokiṇṇabhavaṅgappavattilakkhaṇā ca. Tatthāyaṃ ubhayathāpi sukhameva supati. Yasmā saṇikaṃ nipajjitvā aṅgapaccaṅgāni samodhāya pāsādikena ākārena sayati, niddokkamanepi jhānaṃ samāpanno viya hoti. Tenāha ‘‘evaṃ asupitvā’’tiādi.
258. 如此分别了慈心调习的修持，现今当在此处具足功德的因缘上了分，于是起始如『如此』等说。其余的皆知因慈心而得心解脱的境界。所谓回转，是指以右视观察，使之完全回转。所谓发声，是以沉重而深长的呼吸，发出响声。所谓安乐卧，分二种安卧：一者展厚被盖的标志；二者由业果担当的心，显露被放下的身相。是处二者俱安乐而卧。因为战退坐卧时，收摄身体诸处，形状端正安适入睡，若入禅定般现成就。故有『如此非安睡』等说。
Niddākāle sukhaṃ alabhitvā dukkhena suttattā eva paṭibujjhanakāle sarīrakhedena nitthunanaṃ, vijambhanaṃ, ito cito viparivattanañca hotīti āha ‘‘nitthunantā vijambhantā samparivattantā dukkhaṃ paṭibujjhantī’’ti. Ayaṃ pana sukhena suttattā sarīrakhedābhāvato nitthunanādirahitova paṭibujjhati. Tena vuttaṃ ‘‘evaṃ appaṭibujjhitvā’’tiādi. Sukhapaṭibodho ca sarīravikārābhāvenāti āha ‘‘sukhaṃ nibbikāra’’nti.
在睡眠时得安乐，觉受痛苦时，则觉知身体斜侧的坠落，有震动，还有此处彼处翻身。故说『坠下、震动并翻转，如是觉知痛苦』。此乃以安乐而觉知，因无身体变异而无坠落等感。故有『如此未觉知』等说。安乐能认识，乃因身体无变异。故有『安乐宁静』之义。
‘‘Bhaddakamevasupinaṃ passatī’’ti idaṃ anubhūtapubbavasena, devatūpasaṃhāravasena cassa bhaddakameva supinaṃ hoti, na pāpakanti katvā vuttaṃ. Tenāha ‘‘cetiyaṃ vandanto viyā’’tiādi. Dhātukkhobhahetukampi cassa bahulaṃ bhaddakameva siyā yebhuyyena cittajarūpānuguṇatāya utuāhārajarūpānaṃ.
“观察自己安乐如有吉祥伴随”，此是从体验先行、诸天集聚的缘起，他有吉祥安乐无恶意。故有『礼敬舍利塔』等说。他多因体内元素不调而生吉祥安乐，尤以气和饮食不调所致的生理变化居多。
Ure āmuttamuttāhāro viyāti gīvāya bandhitvā ure lambitamuttāhāro viyāti kehici vuttaṃ. Taṃ ekāvalivasena vuttaṃ siyā, anekaratanāvalisamūhabhūto pana muttāhāro aṃsappadesato paṭṭhāya yāva kaṭippadesassa heṭṭhābhāgā palambanto ure āmukkoyeva nāma hoti.
上胸有经常性的饮食摄取，咽喉有附着饮食流入，某些地方有此说法。此称为一股鍊状，然而以多股鍊状缠绕肌肉之处，至脊背下方延伸，被称作‘胸锁带’。
Tatthevāti pāṭaliputteyeva. Sakkā nisīdituṃ vā nipajjituṃ vā desassa khematāya, tassa tassa padesassa ramaṇīyatāya ca.
正是巴达厘子处，为住处安稳，能坐能卧，也因地势美丽。
Dasāva anto dasanto, vatthassa osānanto.
十边是尾端，十边是口，布施布满布边。
Samappavattavāsanti tattha tattha vihāre samappavattavattavāsaṃ. Thero kira attanā paviṭṭhapaviṭṭhavihāre ‘‘ahamettha āgantuko’’ti acintetvā tattha tattha yathārahaṃ attanā kātabbavattāni paripūrento eva vihāsi. Apare pana bhaṇanti sabbasattesu samappavattamettāvihāravāsaṃ. Ayaṃ hi thero arahattādhigamato pubbepi mettāvihārī ahosi.
在各处清净居所中，确实住有专注安住者。该长老自觉进入定境的居所时，不思议地自言『我是外来者』，以此心态在各处恰当、恰如其分地实行自身所应当修持的法，完满地住持。另一方面，有人称他于一切有情中为专注安住者。这位长老早已证得阿拉汉果，且乃先前即已是专注安住者。
Vanantare ṭhitoti thero kira tathā samappavattavāsavasena caramāno ekadivasaṃ aññataraṃ ramaṇīyaṃ vanantaraṃ disvā tattha aññatarasmiṃ rukkhamūle samāpattiṃ samāpajjitvā yathāparicchedena tato uṭṭhito attano guṇāvajjanahetukena pītisomanassena udānento ‘‘yāvatā upasampanno’’ti gāthaṃ abhāsi. Tamatthaṃ dassetuṃ ‘‘vanantare ṭhito’’ti paṭhamagāthā ṭhapitā. Tattha gajjamānakoti sīhagajjitaṃ gajjanto. Guṇamesantoti attano guṇasamudayaṃ gavesanto paccavekkhanto.
据称长老在林中生活时，因专注安住而遍行，某日见一处较美丽的林地，便在其中一株树根下入定。依照周围环境分辨，觉知时自起，因自赞功德，充满喜乐之心，发出歌谣『至此已成就』。为显示此事，故立下首歌曰『立于林中』。其时有如狮子吼般嘶喊。所谓功德自念者，指自身功德的发现与回顾。
Maṇilarukkhe nivāsitāya taṃ devataṃ ‘‘maṇiliyā’’ti voharanti, tasmā sā devatāpi ‘‘ahaṃ, bhante, maṇiliyā’’ti āha. Rukkhadevatānaṃ hi yebhuyyena nivāsarukkhavasena vohāro yathā phandanadevatāti. Tatthevāti cittalapabbateyeva.
住于玛尼树的守护神称自己为『玛尼女神』，因此那守护神也自称『我是，尊者，我乃玛尼女神』。树神的名称多由所在树种而得，如攀藤树的树神即称攀藤树神。此处正是智觉山一带，如前述。
‘‘Balavapiyacittatāyā’’ti iminā balavapiyacittatāmattenapi satthaṃ na kamati, pageva mettāya cetovimuttiyāti dasseti.
『心智力坚固持定』此语意指即使独自一人，心力坚固者亦不损害正法，仅以慈爱心获心之自由。
Khippameva cittaṃ samādhiyati kenaci paripanthena parihīnajjhānassa byāpādassa dūrasamussāritabhāvato khippameva samādhiyati. Āsavānaṃ khayāyāti keci. Sesaṃ suviññeyyameva. Ettha ca kiñcāpi ito aññakammaṭṭhānavasena adhigatajjhānānampi sukhasupanādayo ānisaṃsā labbhanti, yathāha –
心最快由某一修习法而入定，因破除散乱、嗔恚等心障碍。论及烦恼得以斩断时，有人如此说。剩余障碍必须完美了知。此次所言，若以其他修习法所得禅定亦能带来快乐、安适等利益，诸如：
‘‘Sukhaṃ supanti munayo, ajjhattaṃ susamāhitā;
『圣者安详宁静地安卧，内心甚为清明』；
Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā’’ti. –
“Suppabuddha”者，译为“善觉”，表示智慧明朗者；“pabujjhanti”者，意为“觉醒、觉悟”。整体意为「常常觉悟于善觉者者，即为世尊果德玛的弟子」。
Ca ādi, tathāpime ānisaṃsā brahmavihāralābhino anavasesā labbhanti byāpādādīnaṃ ujuvipaccanīkabhāvato brahmavihārānaṃ. Tenevāha ‘‘nissaraṇaṃ hetaṃ, āvuso, byāpādassa, yadidaṃ mettā cetovimuttī’’tiādi (dī. ni. 3.326; a. ni. 6.13). Byāpādādivasena ca sattānaṃ dukkhasupanādayoti tappaṭipakkhabhūtesu brahmavihāresu siddhesu sukhasupanādayo hatthagatā eva hontīti.
从起始说起，此处指得被称为“不缺漏、无余”的圣行所得，即因正直摒除嗔恚等心态的圣行而获之。所说“忍逸乃此彼苦恼的灭除因缘”，即此乃安立正念并修习慈心所致的心灵解脱（引自《长部尼迦经》第3卷终篇与《中部增支经》第6卷第13章）。又由嗔恚等心态灭除作为诸有情生苦之因，故在依正的梵行中，苦的滋生被斩断，调伏后的梵行成就中必得安乐稳固、不动摇之果。
Karuṇābhāvanāvaṇṇanā悲修习的阐释
§259
259.Karuṇanti karuṇābrahmavihāraṃ. Nikkaruṇatāyāti vihesāya, ‘‘idhekacco pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā aññataraññatarena vā sattānaṃ viheṭhanajātiko hotī’’ti evaṃ vuttaviheṭhaneti attho. Ādīnavanti dosaṃ. Yathā tathā sattānaṃ viheṭhanāya pāpako vipāko idha ceva samparāye ca. Tathā hi yo satte jīvitā voropanena vā aṅgapaccaṅgacchedanena vā dhanajāniyā vā alābhāya vā avāsāya vā anatthāya vā ayasatthāya vā parisaṃsakkanena vā antamaso yathāvajjadassanenapi viheṭheti, tassa so pamādavihāro diṭṭheva dhamme alābhāyapi hoti, laddhassa parihānāyapi hoti, tannimittaṃ pāpako kittisaddo abbhuggacchati, avisārado parisaṃ upasaṅkamati maṅkubhūto, sammūḷho kālaṃ karoti, kāyassa bhedā duggati pāṭikaṅkhā, sugatiyampi manussabhūto dujjaccopi hoti nīcakuliko, dubbaṇṇopi hoti duddasiko, bahvābādhopi hoti rogabahulo, duggatopi hoti appannapāno, appāyukopi hoti parittajīvitoti evamādianekānatthānubandhitā vihesāya paccavekkhitabbā, tappaṭipakkhato karuṇāya ānisaṃsā paccavekkhitabbā. Tena vuttaṃ ‘‘nikkaruṇatāya ādīnavaṃ karuṇāya ca ānisaṃsaṃ paccavekkhitvā’’ti. ‘‘Piyo hī’’tiādinā paṭhamaṃ piyapuggalādīsu anārambhassa kāraṇamāha. Piyaṃ hi puggalaṃ karuṇāyitumārabhantassa na tāva piyabhāvo vigacchati, avigate ca tasmiṃ kuto karuṇāyanā. Tenāha ‘‘piyaṭṭhāneyeva tiṭṭhatī’’ti. Sesapuggalesupi eseva nayo. Liṅgavisabhāgakālakatānaṃ akhettabhāve kāraṇaṃ heṭṭhā vuttameva.
第259节：所谓“慈”，即“慈心梵行”。“不慈悲”即敌意恨恶。此指“某些人因手持武器、棍棒、杖、或因师长、也或他人种种缘由，而生起对众生的敌对心态”，此即“敌意”之义。破坏者即如敌对之应。此处“敌对”释为恶因恶果。如同遭恶报生恶果于此世及来世。譬如生物因逃命、割肢或失财、离乡、受袭、毁谤等缘由，皆遭敌对之害，其愚昧轻慢散乱些许时日，肉身伤害乃至生死奔驰，善道亦变人道颠倒，恶劣低贱丑陋，甚或成病多灾，堕恶趣，失饮食，寿命短促，受种种恶缘。此种因果关系不可不察。故应因慈悲观照，逆转此种恶境。正如典籍说：“见不慈悲与为害之因，应思惟慈悲”的教导。又称“对亲近所爱者起慈之因，初不生其爱消失，因而止于爱处”。此规训亦适用于其余众生。因时间缘故，不能属不同领域之界定，其理由如上所述。
Yattha pana paṭhamaṃ ārabhitabbā, taṃ pāḷinayeneva dassetuṃ ‘‘kathañca bhikkhū’’tiādi āraddhaṃ. Tattha duggatanti daliddaṃ. So hi bhogapārijuññato sukhasādhanānaṃ abhāvena dukkhaṃ gato upagato duggatoti vuccati. Atha vā duggatanti dukkhena samaṅgibhāvaṃ gataṃ. Durupetanti kāyaduccaritādīhi upetaṃ. Gatikularūpādivasena vā tamabhāve ṭhito duggato. Kāyaduccaritādīhi upetattā tamaparāyaṇabhāve ṭhito durupetoti evamettha attho veditabbo. Paramakicchappattanti ativiya kicchamāpannaṃ mahābyasanaṃ nimuggaṃ. Appeva nāmāti sādhu vata.
既然该如来所倡导的初发慈心，应示现于巴利经文“如何比库”之中，即以世间的“堕落”为指代。此堕落即由失财损物等诸苦导致折磨，属苦患之境。又谓“苦”即因身行为违犯不善而受苦之义。其进而或由短命、减少贵族身份等，皆称为堕落。因身违善戒而生终极堕落又称为“过恶”，此义当如此理解。所谓“极苦”的乃病患纷至、极大苦难之境，乃沉陷于大苦海中者，正如经文所称“善哉，善哉”。
Vadhetha nanti ‘‘ghātetha naṃ cora’’nti evaṃ pahitāya rañño āṇāya khādanīyampi…pe… denti ‘‘idāneva māriyamāno ettakampi sukhaṃ labhatū’’ti. Susajjitoti sukhānubhavane sannaddho.
于此应宣说“勿杀勿偷”，此乃国王所下诏令。即便食物亦不应伤害，且应受持。语末称“今正当食，且求其安乐故”。“调达”者，谓具备适宜享乐条件者也。
Eteneva upāyenāti yena yena vidhinā etarahi yathāvutte paramakicchāpanne āyatiṃ vā dukkhabhāgimhi puggale karuṇāyituṃ karuṇā uppāditā, eteneva nayena. Piyapuggaleti piyāyitabbapuggale. Etarahi vā dissamānaṃ āyatiṃ vā bhāviniṃ dukkhappattiṃ gahetvā karuṇā pavattetabbāti sambandho. Majjhattaverīsupi eseva nayo. Yo hi so karuṇāya vatthubhūto duvidho puggalo vutto, kāmaṃ tattha karuṇābhāvanā sukheneva ijjhati, iminā pana bhikkhunā tattha bhāvanaṃ paguṇataraṃ katvā sīmāsambhedaṃ kātuṃ tadanantaraṃ piyapuggale, tato majjhatte, tato veripuggale karuṇā bhāvetabbā. Bhāventena ca ekekasmiṃ koṭṭhāse muduṃ kammaniyaṃ cittaṃ katvā tadanantare tadanantare upasaṃharitabbaṃ. Yassa pana veripuggalo vā natthi, mahāpurisajātikattā vā anatthaṃ karontepi verisaññāva nuppajjati, tena majjhatte me cittaṃ kammaniyaṃ jātaṃ, idāni verimhi upasaṃharāmīti byāpārova na kātabbo. Yassa pana atthi, taṃ sandhāyāha ‘‘sace panā’’tiādi.
所谓“由此方便”，即用种种法门，依当前所述之缘起，一切处于极苦境的众生，由此生慈悲，应以此所生慈心导引之。所谓“亲爱贤者”，即应受亲爱的对象。现此时当现前寿命、或以未来世苦难之感，以此为缘而生慈悲。对此亦适用于内外敌对者。末则，谓“此者因慈生之心”，又称为“慈心所缘”，谓其于欲乐中常生贪欲；而比库于此持不善修正念，遂分割范围，转化对象：先亲爱者，后为中等敌，终为强敌皆修慈心。修学时在各阶段维持柔和可喜之心，继而渐进确立。假若无敌者，或虽有但无大人品，且心存敌意，对敌人则无修慈心之需。若敌人存在，则当如教示所说“若是……”，应以之为念。
Tattha pubbe vuttanayenevāti mettākammaṭṭhānikassa (visuddhi. 1.240 ādayo) vuttanayena. Taṃ mettāya vuttanayeneva. Vūpasametabbanti ‘‘athānena purimapuggalesū’’tiādinā (visuddhi. 1.243), ‘‘kakacūpamaovādādīnaṃ anussarato’’tiādinā (visuddhi. 1.243) ca mettābhāvanāya vuttena nayena taṃ paṭighaṃ vūpasametabbaṃ. Evaṃ etarahi mahādukkhappatte sukhitepi akatakusalatāya āyatiṃ dukkhappattiyā vasena karuṇāyanavidhiṃ dassetvā idāni katakalyāṇepi taṃ dassetuṃ ‘‘yopi cetthā’’tiādi vuttaṃ. Tesanti byasanānaṃ. Vaṭṭadukkhaṃ anatikkantattāti sammāsambuddhenāpi akkhānena pariyosāpetuṃ asakkuṇeyyassa anāgatassa āpāyikassa sugatīsupi jātijarādibhedassāti aparimitassa saṃsāradukkhassa anatikkantabhāvato. Sabbathāpi karuṇāyitvāti dukkhappattiyā, sukhappattiyā akatakusalatāya vā katākusalatāya vāti sabbapakārenapi karuṇāya vatthubhāvassa sallakkhaṇena tasmiṃ tasmiṃ puggale karuṇaṃ katvā karuṇābhāvanaṃ vaḍḍhetvā. Vuttanayenevāti ‘‘athānena punappunaṃ mettāyantenā’’tiādinā (visuddhi. 1.243) mettābhāvanāyaṃ vuttena nayena. Taṃ nimittanti sīmāsambhedavasena pavattaṃ samathanimittaṃ. Mettāya vuttanayenevāti yathā mettābhāvanāyaṃ ‘‘appakasirenevā’’tiādinā (visuddhi. 1.253) tikacatukkajjhānavasena appanā ‘‘ekaṃ disaṃ pharitvā viharatī’’tiādinā (visuddhi. 1.253-254) tassā vaḍḍhanā ca vuttā, evamidha karuṇābhāvanāyaṃ tikacatukkajjhānavasena appanā veditabbā ca vaḍḍhetabbā ca, tathevassā vaḍḍhanāvidhipi veditabbāti adhippāyo. Vuttanayenevāti avadhāraṇena ‘‘paṭhamaṃ veripuggalo karuṇāyitabbo’’ti idaṃ yathā pāḷiviruddhaṃ, evaṃ yuttiviruddhampīti imamatthaṃ dīpeti. Paṭhamaṃ hi veriṃ samanussarato kodho uppajjeyya, na karuṇā. Attāpi sakkhibhāvena karuṇāyanavasena gahetabbo, so kimiti pacchā gayhatīti. ‘‘Appanā vaḍḍhetabbā’’ti iminā ca appanāppattacittasseva ‘‘karuṇāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī’’tiādinā (dī. ni. 3.308; ma. ni. 1.77, 509; 2.309, 315, 452, 471; 3.230) vuttavikubbanā ijjhatīti ayamattho dassito.
这里谓“照此前所说之法”，即对慈心修法而言。所谓“照此前所说”即指以慈心之修法而言。以此修法应息除对恼恨之心，正如《净明论》中所说：“由此以前之人应当息怒”等语，以及“忆念如柯树喻等经文”等，皆指对于慈心的修习，当以此法息除怨恨。因此，对于现在遭受巨大痛苦者，虽身处安乐而无善业，却因未来痛苦之因而得以慈悲观法，今亦因修行良善故得以慈悲，此皆由《净明论》中记载“对彼处”等如是言说。此处“业”是指因烦恼所生之苦，虽由正觉者亦难尽述其无有超越；即未来恶业、圣者入生死界而不生老死等皆属于无边无际轮回之痛苦，无可超越。慈悲常处于痛苦、快乐、无善业与善业之各相，故诸行中于彼人发慈心，增长慈观。谓“照此前说”意指“复次反复于慈心境”等，皆由《净明论》中所述。所谓“缘起”指以界限分明之静虑相为缘起。谓“说慈心修法”谓如《净明论》所谓“若少速起”等，分为三或四禅定修习法，修法渐进“独在一方修习”等，亦可得其增长。此法同样适用于慈心修习。谓经过此法而发“三或四禅定修习”，则慈悲亦应得增长，且应知此增长方法。同样，据持戒者说“先应于怨敌生慈心”，此与巴利文无违，亦无他理可争。先记怨敌以生怒心，非生慈心。身为见证，虽已生殊胜慈心者而后欲生愤怨如何？此谓“应增长修习”，即此修习者须以具慈心之意，独在一方修习等，如《长部释》中载。“应当增长”的涵义即如是说。
Karuṇāpadamattameva cassā pāḷiyā visesoti taṃ anāmasitvā paṭisambhidāyaṃ vuttavikubbanā, mettāya vuttaānisaṃsā ca idha labbhantīti dassetuṃ ‘‘tato paraṃ…pe… veditabbā’’ti vuttaṃ. Tattha tato paranti ‘‘karuṇāsahagatena cetasā’’ti (dī. ni. 3.308; ma. ni. 1.77, 509; 2.309, 315, 452, 471; 3.230) vuttavikubbanato upari. Sesaṃ vuttanayameva.
谓慈悲一语甚为特殊，未曾命名者，于巴利文中称为“特殊之语”，在识别分类中便成说法，因慈悲与慈心相关，继而认知到“慈”由此得现，其范围在《长部释》中多次出现。“照此前说”则谓此语在经文中已有广泛记载。如《长部释》中曾多次提及“慈悲心恒存”等法。这些都是基于前文所说法义之一部分，这就是所谓“照此而说”。
Muditābhāvanāvaṇṇanā喜修习的阐释
§260
260.Piyapuggalādīsūti piyamajjhattaverīsu na ārabhitabbā. Muditābhāvanāti vibhattiṃ pariṇāmetvā yojanā. Na hītiādi tattha kāraṇavacanaṃ. Piyabhāvamattenāti ettha matta-saddo visesanivatti attho, tena somanassapaṭisandhikatādisiddhā niccappahaṃsitamukhatā, pubbabhāsitā, sukhasambhāsatā, sakhilatā, sammodakatāti evamādike muditāya padaṭṭhānabhūte visese ulliṅgeti, īdisehi visesehi virahitoti vuttaṃ hoti. Eva-kārena pana piyapuggalassa sukhasamappitatādiṃ, muditāya ca hetubhūtaṃ pamodappavattiṃ nivatteti. Piyapuggalepi hi paramāya sampattiyā pamudite haṭṭhatuṭṭhe bhikkhuno muditokāsaṃ labheyya. Vakkhati hi ‘‘piyapuggalaṃ vā’’tiādi. Ādito majjhattapuggalaṃ anussarantassa udāsinatā saṇṭhāti, veriṃ samanussarantassa kodho uppajjati. Tenāha ‘‘pageva majjhattaverino’’ti.
谓对亲爱众生等，不应由愤怒心起头。谓喜悦修习即是反思变更情绪之词。对于“不”字等句，是因缘说。如谓“亲爱心”名词，在此用“量”字做了特定含义指称，即指欢乐感受之依止、结缘，尤其包括满足和愉快、彼此和合、欣喜等，如经常所说。这些都是基于“喜悦”之定义而发挥的，说明亲爱众生之幸福感、满足感皆由喜悦心生起。对于亲爱众生而言，因为对其至为珍贵与丰富成就之喜悦产生，因此能转化为欢欣心。确如所说“对亲爱众生意乐”等。谓“亲爱”即指超越心地中间态，忿懑心则因忆敌生起愤恚。故有“唯于中间生起忿恨”之说。
Pamodappavattiyā soṇḍasadiso sahāyo soṇḍasahāyo. Muditamuditovāti pasādasommatāya ativiya mudito eva. Pasāde hi idaṃ āmeḍitaṃ. Evaṃ aṭṭhakathānayena ādito muditābhāvanāya vatthuṃ dassetvā idāni pāḷinayena dassetuṃ ‘‘piyapuggalaṃ vā’’tiādi vuttaṃ. Tattha sukhitanti sañjātasukhaṃ, sukhappattanti attho. Sajjitanti sukhānubhavane sannaddhaṃ paṭiyattasukhasādhanaṃ. Aho sādhūti tassa sattassa sampattiyaṃ sampajaññapubbapamodanākāradassanaṃ. Puna aho suṭṭhūti tassa pamodanassa bahulīkāradassanaṃ. Piyaṃ manāpanti ettha manāpa-ggahaṇena pāḷiyampi atippiyasahāyako adhippetoti eke.
谓欢喜生起时，若比作胡须般伙伴，彼此相伴。谓“喜悦之喜悦”指于安静和信赖中无上欢欣。谓“安静”即此心平稳持久。通过《文集释》等论述，先以阿毗达摩文体显示欢喜之因，今以巴利经典示范“对亲爱众生”的欢喜。如是安乐即已产生之幸福感，及幸福出现之意涵。谓“觉知堪称好事”，其意即从此生长幸福之欣喜，并充满善妙之因。谓“再次而讲得好”，即欢喜得到大量增长之义。谓“爱悦心”在巴利语中由爱与悦构成，是指诸种爱乐心。
Atīteti tasmiṃyeva attabhāve atīte. Anāgateti etthāpi eseva nayo. Na hi bhavantaragate brahmavihārabhāvanā ruhati. Yadi evaṃ, atītānāgate kathanti? Nāyaṃ doso. ‘‘So evāyaṃ datto tisso’’ti addhāpaccuppannatāya vijjamānabhāvena gahetabbato. Kathaṃ panassa anāgate sampatti ārammaṇaṃ hotīti? Ādesādito, paccuppannāya vā payogasampattiyā anumānato laddhāya gahetabbato.
谓“过去”者，即于当下自性之过去事态。谓“未来”此处亦指现今因果法之未来层面。非谓轮回中诸法断已而未来解脱尚存。若果真如此，为什么仍要说过去与未来？此非其过失。谓“此即以已经、当前而后未来有”的明证与观察所得之理。又谓如何观未来可得成就之因缘？理法是通过命令、当前或经验成就而推断证得。
Piyapuggaleti soṇḍasahāyasaññite atippiyapuggale, piyapuggale ca. Duvidhopi cesa idha piyabhāvasāmaññato ‘‘piyapuggalo’’ti vutto. Anukkamenāti atippiyapuggalo piyapuggalo majjhatto verīti catūsu koṭṭhāsesu ekekasmiṃ kammaṭṭhānaṃ paguṇaṃ, muduṃ, kammaniyañca katvā sesesu upasaṃharaṇānukkamena. Kiñcāpi catūsu janesu samacittatāva sīmāsambhedo sīmā sambhijjati etāyāti katvā. Bhāvanāya pana tathā bahuso pavattamānāya purimasiddhaṃ hetuṃ, itaraṃ phalañca katvā vuttaṃ ‘‘samacittatāya sīmāsambhedaṃ katvā’’ti. Yathāvuttasīmābhāvo vā sīmāsambhedoti vuttaṃ ‘‘samacittatāya sīmāsambhedaṃ katvā’’ti. Sesamettha yaṃ vattabbaṃ, taṃ heṭṭhā vuttanayameva.
谓“亲爱众生”即指胡须伴侣之称“极亲爱者”或简称“亲爱者”，此为二者不同称谓，均通称“亲爱者”。按四个区分层级，每层次在修习中外柔兼施，顺利放弃，与其余层次之和谐配合，实现界限交换。谓四类人修习皆如是，内心意志一致，产生界线交叠乃至相互穿行，皆由此而成。对于修习而言，此法诸多被广泛实践者，以前因证据支撑，后果亦随之阐明，故说“以意志之一致作界线交叠”。关于界线存在与交错，谓“以意志一致生界线交错”，即此即为所当说明内容，此后即《净明论》中述法。
Upekkhābhāvanāvaṇṇanā舍修习的阐释
§261
261.Upekkhābhāvananti upekkhābrahmavihārabhāvanaṃ. Yasmā purimabrahmavihārattayanissando catutthabrahmavihāro, tasmā vuttaṃ ‘‘mettādīsu paṭiladdhatikacatukkajjhānenā’’ti. Paguṇatatiyajjhānāti subhāvitaṃ vasībhāvaṃ pāpitaṃ paguṇaṃ, tathārūpā tatiyabrahmavihārajjhānato. Appaguṇaṃ hi uparijhānassa padaṭṭhānaṃ na hoti. Catukkanayavasena cettha tatiyaggahaṇaṃ. Sukhitā hontūtiādivasenāti ādi-saddena ‘‘niddukkhā hontū’’ti evamādīnaṃ saṅgaho daṭṭhabbo. Sattakelāyanaṃ sattesu mamāyanaṃ mamattakaraṇaṃ, tathā manasikārena yogo sattakelāyanamanasikārayuttattaṃ, tasmā. Mettādīnaṃ rāgagehassitadomanassasomanassānaṃ āsannavuttitāya yathārahaṃ paṭighānunayasamīpacāritā veditabbā. Atha vā ‘‘sukhitā hontu, dukkhato muccantu modantū’’ti hitesitabhāvappattiyā tissannampi anunayassa āsannacāritā. Sati ca tabbipariyāye lohitappakope pubbo viya laddhokāsamevettha paṭighanti avisesena tāsaṃ paṭighānunayasamīpacāritā daṭṭhabbā.
261. 无分别心的培养即无分别梵住的修习。由于前三种梵住依赖于世俗的对象，第四种梵住则超越此依赖，因此有言“由慈等所得到的完全禅悦”。所谓三禅，是指净明的禅定状态，净明者即具威力之心，非浊染恶境之境，三禅由此生起。杂染的果地非三禅之所基。此处以“四种小因素”为依据说明三禅的特点。诸众生安乐自在，即诸意初声，谓“安乐存于彼”等，此类初声应理解为“无苦乐之境”。众生之苦恼所缠绕及由我执产生的执着，心之运动为“众生之苦恼”，心境之不安稳即称为“心缠绕”。因此，应知慈等诸禅对境时，心虽触及不如意苦境，却亦行其恻隐善念，不违心轨。又如“愿安乐、离苦、得解脱、欢喜”等慈心愿望之发动，纯粹出于利他之心，如此观察可见修习者已有慈悲心而且对应境无反感态度。佛法中常以“红恼先导”的比喻说明此禅状态，如遇前生之愤怒即心怒之始，诸修习者对怒境虽觉触动，依然实践其缓和怒意之修行，即慈心及无分别心之践行。
‘‘Somanassayogena oḷārikattā’’ti idaṃ tatiyajjhānassa vasena vuttaṃ, tato vuṭṭhitassa idamādīnavadassananti. Mettādivasena pana oḷārikabhāve vuccamāne vitakkavicārapītiyogeneva oḷārikatā vattabbā siyā, tāhipi tāsaṃ samāyogasambhavato, upekkhāya ca tadabhāvato. Na vā vattabbā tatiyajjhānikānaṃyeva mettādīnaṃ idhādhippetattā, taṃtaṃjhānasamatikkameneva ca taṃtaṃjhānikā mettādayopi samatikkantā eva nāma honti, jhānasāmaññena viya mettādisāmaññena vohāramattaṃ. Purimāsūti mettākaruṇāmuditāsu. Santabhāvatoti yathāvuttasattakelāyanādianupasantabhāvābhāvato upekkhāya santabhāvato. ‘‘Santabhāvato’’ti ca idaṃ nidassanamattaṃ daṭṭhabbaṃ. Sukhumatā paṇītatā vidūrakilesatā vipulaphalatāti evamādayopi upekkhāya ānisaṃsā daṭṭhabbā. Pakatimajjhattoti kiñci kāraṇaṃ anapekkhitvā pakatiyā sabhāveneva imassa bhikkhuno udāsinapakkhe ṭhito. Ajjhupekkhitvāti attanā katakammavaseneva ayamāyasmā āgato gacchati ca, tvampi attanā katakammavaseneva āgato gacchasi ca, na tassa tava payogena kiñci sukhaṃ vā upanetuṃ, dukkhaṃ vā apanetuṃ labbhā, kevalaṃ panetaṃ cittassa anujukammaṃ, yadidaṃ mettāyanādinā sattesu kelāyanaṃ. Buddhādīhi ariyehi gatamaggo cesa apaṇṇakapaṭipadābhūto, yadidaṃ sabbasattesu majjhattatāti evaṃ paṭipakkhajigucchāmukhena majjhattatāya samupajātagāravabahumānādaro taṃ puggalaṃ punappunaṃ ajjhupekkhati, tattha ca savisesaṃ upekkhaṃ paccupaṭṭhapeti, tassa tathā paṭipajjato pakatiyāpi udāsinattā sātisayaṃ tattha majjhattatā saṇṭhāti . Bhāvanābalena nīvaraṇāni vikkhambhitāneva honti, kilesā sannisinnā eva honti, so taṃ upekkhaṃ piyapuggalādīsu upasaṃharati. Tenāha ‘‘upekkhā uppādetabbā. Tato piyapuggalādīsū’’ti. Ekaṃ puggalanti ettha aññattho eka-saddo ‘‘ittheke abhivadantī’’tiādīsu (ma. ni. 3.27) viya. Ekavacaneneva cettha saṅkhyāviseso siddho, tasmā aññaṃ ekaṃ puggalanti ayamettha attho. Tena attānaṃ nivatteti. ‘‘Neva manāpa’’nti iminā piyapuggalaṃ, atippiyasahāyakañca nivatteti, attānampi vā attani amanāpatāya abhāvato. ‘‘Na amanāpa’’nti iminā appiyaṃ, veripuggalañca, pārisesato majjhattapuggalassa gahaṇaṃ āpannaṃ. Iti ‘‘ekaṃ puggalaṃ neva manāpaṃ nāmanāpa’’nti iminā attano, piyādīnañca paṭikkhepamukhena udāsinapuggalaṃ dasseti.
“因喜悦而生热切忱心”，此句是指三禅的状态，说明三禅的恬静安然是由喜悦和热切相生而成。借慈悲喜舍四无量心而言，三禅修出的热切忱心可见造意与思维的活动，故亦称作助念法。但慈等四心的结合产生热切忱，若无无分别心的辅佐则难以长久维持。无分别心功用是维持慈等四心的平衡，使之不偏不倚。三禅中的慈悲喜舍并非离绝想念，而是有明显的心念活动。早期经中指慈心、悲心、喜心的发生与无分别心的安定关系密切。经典以“善柔细致、洁净无欲、清晰明慧、广布成就”等表达无分别心的因缘果报。称修行中居于中道不偏向伤害，即非喜非怒，谓之均衡无分别，是修行者随时保持对自他无分别的平静态度。譬如“今日无分别”，由自身行为所生，乃至“你亦随行”，说明修行者自觉自行且彼此相随无分别之境界不会带来苦乐的分别，心境安然。
Vuttanayenāti ‘‘yvāssa pakatimajjhatto’’tiādinā anantaraṃ vuttena nayena. Attasinehassa balavabhāvato veritopi attani majjhattatāya durūpasaṃhārattā ‘‘imesu ca attani cā’’ti attā pacchā vutto. Pathavīkasiṇe vuttanayenevāti ‘‘ayaṃ samāpatti āsannapītipaccatthikā’’tiādinā (visuddhi. 1.87) pathavīkasiṇe vuttanayena. Yaṃ hi heṭṭhā ‘‘paguṇatatiyajjhānā vuṭṭhāyā’’tiādi (visuddhi. 1.87) vuttaṃ, taṃ heṭṭhā tīsu brahmavihāresu, catutthabrahmavihāre ca ādīnavānisaṃsadassanavasena vuttaṃ. Idaṃ pana tatiyajjhāne ādīnavaṃ, catutthajjhāne ca ānisaṃsaṃ disvā catutthādhigamāya yogaṃ karontassa catutthajjhānassa uppajjanākāradassanaṃ. Tasmā tattha vuttaṃ ‘‘pathavīsaddaṃ apanetvā tadeva nimittaṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjatī’’tiādinā yojetabbaṃ.
“用教示法直接导引”，谓依前述之理启示，（心）能自习其平等无分别。由于自爱之力，亦因自身维护中道之平衡而对抗心中敌意而无偏失，于是自性中显现“我在这里”的执着感。再如大地净化时的教示法：“此乃得至清净之法”，由外缘清除杂染表现为禅定之法。上文所言“有缺点的三禅生起”等，是指前三种梵住之间的关联依存；第四禅则通过显现烦恼本源，启发入第四禅之修持。因此佛言“由触及土尘之疑幻相”而起意转识，通过心门作用断绝烦恼，本净之心由此生发。
Pathavīkasiṇādīsūti ādi-saddena sesakasiṇāni, assāsapassāsanimittañca saṅgaṇhāti. Kāmaṃ kasiṇānāpānesu uppannassāpi tatiyajjhānassa upekkhābrahmavihārena rūpāvacarajjhānāditāya attheva sabhāgatā, taṃ pana akāraṇaṃ ārammaṇassa visadisatāyāti āha ‘‘ārammaṇavisabhāgatāyā’’ti. Nanu ca aññathāva kasiṇādibhāvanā, aññathā brahmavihārabhāvanāti bhāvanāvasenāpi yathāvuttajjhānānaṃ attheva visadisatāti? Saccametaṃ, bhāvanāvasena pana visadisatā anuppattiyā na ekantikaṃ kāraṇaṃ. Tathā hi aññathāva mettādibhāvanā , aññathā upekkhābhāvanā. Tathāpi sattesu yathāpavattitaṃ hitesitādiākāraṃ byatirekamukhena āmasantī, tato vinivattamānarūpena ajjhupekkhanākārena brahmavihārupekkhā pavattati. Tathā hi vakkhati ‘‘kammassakā sattā, te kassa ruciyā sukhitā vā bhavissantī’’tiādi (visuddhi. 1.263). Ārammaṇasabhāgatāpi cettha atthīti mettādivasena paṭiladdhatatiyajjhānassa ijjhati upekkhābrahmavihāro. Tena vuttaṃ ‘‘mettādīsū’’tiādi. Tattha mettādīsūti mettādīsu nipphādetabbesu, mettādivasenāti attho. Sesaṃ heṭṭhā vuttanayameva.
“诸净器诸因诸呼吸”以此诸词指代净器各处，即由诸净器以及呼吸引发的因缘。虽说诸欲界净器与此三禅的无分别梵住有区别，但就共通处论，此乃专为修无分别心之缘起基础而造。若无清净体认，则难由此处生起清净无分别之梵住。确实如此，不同修习法、不同梵住之修持皆有其分别。然依先前论述，心念应先转向慈敬之心，然后由无分别之心随其自然而不偏不倚。故明宗意指内心无挂碍，保持平等皆是无分别心的体现。此因行持者，依修正道，常生平等无分别心，故佛言“众生皆有担当”等法，依缘起理理解则心无有偏或嗜好。缘起缘聚而修或如虚空无碍，或依据净器随缘转化修行。于是以慈等四心为主要因缘行无分别之梵住，故经上言“由慈之心生”等。由此得到明证，诸善心及无分别心得正用，有所依附保持恒久安稳。
Pakiṇṇakakathāvaṇṇanā杂说之论的阐释
§262
262.Brahmuttamenāti ettha sammutibrahmāno upapattibrahmāno visuddhibrahmānoti tividhā brahmāno.
262. 关于梵的最高境界，佛法中讲三类梵，即共约称为梵者：约定梵，发起梵，净化梵。彼三梵相辅相成，共摄一体。
‘‘Sampannaṃ sālikedāraṃ, suvā bhuñjanti kosiya;
“善食菜豆，新熟饼香；此处原诗歌句子，宿留待后续释义补充。”
Paṭivedemi te brahme, na ne vāretumussahe. (jā. 1.14.1);
我与诸婆罗门交往，无法将其阻止。
Paribbaja mahābrahme, pacantaññepi pāṇino’’ti. (pāci. 647) –
游方于大婆罗门者，亦是修习正念之人。
Ca evamādīsu hi brahmasaddena sammutibrahmāno vuttā.
诸如此类，以婆罗门名号获得认同者，乃为被认可的婆罗门。
‘‘Apārutā tesaṃ amatassa dvārā,
彼等未开启无生门扉，
Ye sotavanto pamuñcantu saddhaṃ;
声闻弟子应当舍弃信心；
Vihiṃsasaññī paguṇaṃ na bhāsiṃ,
对伤害有执着者，于功德语句不应启口。
Dhammaṃ paṇītaṃ manujesu brahme’’.
法是众生中最尊贵的。
‘‘Atha kho brahmā sahampatī’’ti (dī. ni. 2.71; ma. ni. 1.283; 2.340; saṃ. ni. 1.172; mahāva. 9) ca evamādīsu brahmasaddena upapattibrahmāno vuttā. ‘‘Brahmacakkaṃ pavattetī’’tiādi (ma. ni. 1.148; saṃ. ni. 2.21; a. ni. 4.8; 5.11; paṭi. ma. 2.44) vacanato ‘‘brahma’’nti ariyadhammo vuccati, tato nibbattattā avisesena sabbepi ariyā visuddhibrahmāno nāma paramatthabrahmatāya. Visesato pana ‘‘brahmāti, bhikkhave, tathāgatassetaṃ adhivacana’’nti vacanato sammāsambuddho uttamabrahmā nāma sadevake loke brahmabhūtehi guṇehi ukkaṃsapāramippattito. Iti brahmānaṃ uttamo, brahmā ca so uttamo cāti vā brahmuttamo, bhagavā. Tena kathite ‘‘so mettāsahagatena cetasā’’tiādinā (dī. ni. 1.556; 3.308; ma. ni. 1.77, 459, 509; 2.309, 315, 451, 471) tattha tattha veneyyānaṃ desite. Itīti evaṃ yathāvuttena bhāvanākkamena ceva atthavaṇṇanākkamena ca viditvā jānitvā. Pakiṇṇakakathāpi viññeyyāti pubbe viya asādhāraṇaṃ taṃtaṃbrahmavihārapaṭiniyatameva atthaṃ aggahetvā sādhāraṇabhāvato tattha tattha pakiṇṇakaṃ visaṭaṃ atthaṃ gahetvā pavattitā pakiṇṇakakathāpi vijānitabbā.
“尔时，梵天主”如是称说。（引自《长部尼》二章七十一页、《中部尼》一章二百八十三页、二章三百四十页、《相应部尼》一章一百七十二页、《大梵天经》九经）在此类文中，以“梵天”为名，称为梵众以内所现起。谓“转法轮”等言辞（见《中部尼》一章一百四十八页、《相应部尼》二章二十一页、《增支部》四章八节、五章十一节、《巴提抹尼》二章四十四页），称“梵”为圣法，由此得名。自其起处，以诸圣众纯净框内之梵，即最高真义的梵尊。特别地“梵者，诸比库！此乃如来之称谓”，如正觉者所说，指称身具诸天人德、圆满无上之梵尊法境。由此称之为最胜梵，或曰至上梵，谓为世尊。由此讲说“以慈心柔和心”等（见《长部尼》一章五百五十六页、三百零八页、《中部尼》一章七十七页、四百五十九页、五百零九页、二章三百零九页、三百一十五页、四百五十一页、四百七十一页），当时在不同处所依缘权巧宣说。如此依教义正理，以精神开发与意义阐释而已了。零散说说亦当知，早时则罕有异常的无上梵境修习说辞，但依常凡普遍取义，分别清楚得详说零散说语亦须得知。
Mejjatīti dhammato aññassa kattunivattanatthaṃ dhammameva kattāraṃ katvā niddisati. Siniyhatīti ettha sattesu byāpajjanavasena lūkhabhāvassa paṭipakkhabhūtaṃ ñāṇapubbaṅgamaṃ hitākārapavattivasena sinehanaṃ daṭṭhabbaṃ, na taṇhāyanavasena. Taṃ hi mohapubbaṅgamaṃ lubbhanasabhāvaṃ, idaṃ pana adussanasabhāvaṃ alobhasampayuttaṃ. Nanu ca taṇhāsinehopi byāpādavirodhī tena sahānavaṭṭhānato. Yadipi tena saha ekasmiṃ citte nappavattati, virodhī pana na hoti appahāyakato. Mejjatīti mitto, hitajjhāsayo khandhappabandho, tappariyāpannatāya mitte bhavā, mitte vā ārammaṇabhūte piye puggale bhavā, mittassa esā pavatti mejjanavasena vāti veditabbā.
『磨灭』谓从法理上说明他者行为之消转归灭，以显示行为之造作者即行为本身。『阻敝』指此处五欲中烦恼障蔽之现象，表现出对调伏善行知识之先行障碍，似应观察而非由渴爱所生。此系妄执之根，属于不善难除之特质，而却非由贪欲衰减生成。然虽由渴爱与厌恶二者共存，即使在某心中此一障碍不起反应，但厌恶性质并无消除之意。『磨灭』者，喻指朋友、利行，及诸聚合持守之比累，皆以友友相和之情结为基础。若从友善起念，则可谓此消转为磨灭之意。
Karotīti karuṇā, kiṃ karoti, kesaṃ, kiṃ nimittanti āha ‘‘paradukkhe sati sādhūnaṃ hadayakampana’’nti. Kampananti ca paresaṃ dukkhaṃ disvā tassa apanetukāmassa asahanākārena cittassa aññathattaṃ. Tayidaṃ sappurisānaṃyeva hotīti āha ‘‘sādhūna’’nti. Sappurisā hi saparahitasādhanena ‘‘sādhū’’ti vuccanti. Vināsetīti adassanaṃ gameti, apanetīti attho. Tenettha hiṃsanaṃ apanayananti dasseti. Paradukkhāpanayanākārappavattilakkhaṇā hi karuṇā. Pharaṇavasenāti phusanavasena, ārammaṇakaraṇavasenāti attho. Ārammaṇakaraṇañcettha dukkhitesu dukkhāpanayanākārenevāti daṭṭhabbaṃ.
行于怜悯中，谓施行怜慈之意。为何行此？谓缘见他人苦难，而若见者心动摇，称为“朋友之乐”。所谓震动，实观于他人苦时因难耐而生的心态变化。此乃配合善人之情怀，故称“朋友”。真善人者，因施行断除他苦，故名“善人”。所谓毁灭，是指迈向不见之境界；引导，谓能导引离苦。于彼，怜悯即为引导他苦的显现此义。如触摸、探知之意，言指针对受苦众生施行引导之帮忙。
Modanti tāyāti modanakiriyāya muditāya karaṇabhāvaniddeso, svāyaṃ upacārasiddho, muditāvinimutto natthi tattha koci kattāti tameva kattubhāvena niddisati ‘‘sayaṃ vā modatī’’ti, ayampi upacāraniddesova. Dhammānaṃ avasavattanatoti vasavattibhāvanivāraṇatthaṃ ‘‘modanamattameva vā tanti muditā’’ti āha.
谓欢喜之意，是欢喜行之表现，称为欢喜。欢喜自生，不依他物，无他行为所及。若问谁是行为者，即指欢喜自身之实现。法门上制止烦恼，故有欢喜程度之语称曰“欢喜或泥喜”，“欢喜”即无障碍状态。
Piyādīsu pakkhapātupacchedanamukhena udāsinabhāvasaṅkhātā upapattito ikkhā upekkhā. Tenāha ‘‘averā hontū’’tiādi. Tattha upekkhatīti kattuniddese kāraṇaṃ heṭṭhā vuttameva.
为断除嗔恚等恶心而生起之不动心，名为无执淡然。由此故有“无瞋恚”为语。所谓“无执”，者说明于行为意向上，因上文所示之缘起之因。
§263
263.Hito nāma atthacaro, tasmā hitākārappavattilakkhaṇāti sattānaṃ hitacaraṇākārena pavattilakkhaṇā, hitākārassa vā pavattanalakkhaṇā. Hitūpasaṃhārarasāti sattesu hitassa upanayanakiccā, upanayanasampattikā vā. ‘‘Anatthaṃ me acarī’’tiādinā (dha. sa. 1237; vibha. 909) pavattanakassa āghātassa vinayanākārena paccupatiṭṭhati, ñāṇassa gocarabhāvaṃ gacchati, yattha vā sayaṃ uppajjati, tattha āghātavinayanaṃ paccupaṭṭhapetīti āghātavinayapaccupaṭṭhānā. Amanāpānampi sattānaṃ paṭikkūle appaṭikkūlasaññitārūpena, pageva manāpānaṃ yaṃ manāpabhāvadassanaṃ, tathāpavatto yonisomanasikāro, taṃ padaṭṭhānaṃ etissāti manāpabhāvadassanapadaṭṭhānā. Byāpādūpasamoti byāpādassa vikkhambhanavasena vūpasamo. Sampattīti sampajjanaṃ sammadeva nibbatti. Sinehasambhavoti taṇhāsinehassa uppatti. Vipattīti vināso. Mettāmukhena hi rāgo vañceti.
所谓“利益”是指利益行动，因此利益者的推动特性是指众生利益行为之故才发动的，或者说是利益之行为发动的。利益归摄指的是将众生引入利益的工作，或利益引入的完成。以“我不从事无益之事”等（《法句经》1237；《释论》909）语句为例，指的是因发动而产生打击的戒律行为，表现为智识范围，且觉知自身能力产生之处，即在那里建立打击戒律之义，故称为打击戒律的设立。即便是众生的逆境，以不逆境之觉知形态，仅以逆境的觉知状态观照，由此产生的正确思惟，这种觉知的固定点即被称为逆境觉知状态的固定点。憎恨息灭，在此因憎恨被破坏而达到息灭状态。成就即恰当地了知。爱行即渴爱之生起。失败即毁灭。因爱而生之渴爱为诱惑。
Karuṇādīnaṃ lakkhaṇādīsu iminā nayena attho veditabbo. Visesamattameva vaṇṇayissāma. Sattānaṃ pavattadukkhassa apanayanākāro. Apanayanaṃ pana hotu vā mā vā, yo dukkhāpanayanākāro, tathāpavattilakkhaṇā dukkhāpanayanākārappavattilakkhaṇā. Apanetukāmatāya paresaṃ dukkhassa asahanaṃ anadhivāsanaṃ paradukkhāsahanaṃ. Na vihiṃsā avihiṃsā, sattānaṃ aviheṭhanaṃ. Taṃ paccupaṭṭhapeti, vihiṃsāya vā paṭipakkhabhāvena paccupatiṭṭhatīti avihiṃsāpaccupaṭṭhānā. Vihiṃsūpasamoti ettha vihiṃsanti etāya satte, vihiṃsanaṃ vā nesaṃ tanti vihiṃsā , sattānaṃ viheṭhanākārena pavatto karuṇāya paṭipakkhabhūto paṭighacittuppādo. Karuṇāmukhena soko vañcetīti āha ‘‘sokasambhavo vipattī’’ti.
借此领悟悲悯等标记，能明白其中之义。我们将就特别之处加以论述。众生所受苦之引入者。引入不论有无，若为苦之引入者，则称为苦之行为之发动。其意在于引入他人之不可忍受的苦，超越此苦的无法忍受等。非伤害为不伤害，众生无损害。此即因伤害而成立的对立面不伤害的设立。所谓不伤害息灭，是谓以此众生为对象者，因伤害行为而产生敌对心，为悲悯所对治，继起抵触心。因慈悲而生悲伤，故曰“苦生即失败也”。
Pamodanalakkhaṇāti parasampattiyā pamodanalakkhaṇā. Anissāyanarasāti issāyanassa usūyanassa paṭipakkhabhāvakiccā. Sattānaṃ sampattiyā, pantasenāsanesu, adhikusaladhammesu ca asahanaṃ aramaṇaṃ aratiicceva saṅgahaṃ gacchati, tassā vihananākārena paccupatiṭṭhati, tassa vā vighātaṃ vūpasamaṃ paccupaṭṭhapetīti arativighātapaccupaṭṭhānā.
欢喜之标志是指随他人成就而生的欢喜。无依赖者则是妒嫉、怨恨等对立面的行为。众生因成就、在善法中不得忍受同类之事，产生不喜欢、反感的集合，因阻碍行为而产生，因此称为不喜欢阻碍的设立。
Pahāso gehasitapītivasena pahaṭṭhabhāvo uppilāvitattaṃ. Sattesu samabhāvadassanarasāti piyādibhedesu sabbasattesu udāsinavuttiyā samabhāvasseva dassanakiccā, upapattito ikkhaṇato samabhāveneva tesaṃ gahaṇakiccāti attho. Sattesu paṭikkūlāpaṭikkūlākārānaṃ aggahaṇato tattha paṭighānunayānaṃ vūpasamanākārena vuttiyā tesaṃ vūpasamaṃ vikkhambhanaṃ paccupaṭṭhapetīti paṭighānunayavūpasamapaccupaṭṭhānā. Evaṃ pavattakammassakatādassanapadaṭṭhānāti ettha ‘‘eva’’nti iminā byatirekamukhena hitūpasaṃhāradukkhāpanayanasampattipamodanākārena paccāmasanto mettādīnaṃ tissannaṃ pavattiākārapaṭisedhanamukhena pavattaṃ kammassakatāñāṇaṃ upekkhābrahmavihārassa āsannakāraṇaṃ, na yaṃ kiñcīti dasseti.
嘲笑犹如住家贫乏、贫苦的态度。对众生相等状态的观察，即在喜爱等差别中对一切众生之无染着之观察工作，即速现同等状态，谓之获得对其即刻的平等之体认。对逆境与不逆境相反之行为加以接受，因缘对治而产生对逆境的平息，称为逆境平息设立。因此，有此发动作意的差别观察点，可见此为以利益归摄、引入苦、发动成就与欢喜等为因，反面通过慈悲等三者的发动，对定慧等三者生无分别的平等境界之缘起，故谓之“此处即此”，其意不在于其他而为近于慧解脱三摩地之因缘基础。
§264
264.Vipassanāsukhañceva bhavasampatti cāti ettha diṭṭhadhammasukhavihāro cāti vattabbaṃ. Tampi hi nesaṃ sādhāraṇapayojanaṃ. Tathā ‘‘sukhaṃ supatī’’tiādayo (a. ni. 8.1; 11.15) ekādasānisaṃsā. Te pana heṭṭhā vuttā evāti idha na gahitā.
所谓“观喜”即生起胜解，而此亦是现法中所称的“现法安乐住”。此亦为他们共同目的。对“安乐安眠”等（《增支部》8.1；11.15）十一因缘，如下文未详述，因已在他处有所述。
Nissarati apagacchati etenāti nissaraṇaṃ, pahāyakaṃ. Kāmañcetehi pañcapi nīvaraṇāni, tadekaṭṭhā ca pāpadhammā vikkhambhanavasena pahīyanti, ujuvipaccanīkadassanavasena pana byāpādādayo pāḷiyaṃ (dī. ni. 3.326; a. ni. 6.13) vuttā. Evañca katvā rāganissaraṇatāvacanaṃ upekkhābrahmavihārassa suṭṭhu samatthitaṃ daṭṭhabbaṃ.
离去、退离，即为止息、舍弃。欲欲为五盖之首，而恶法因扰乱而被止息。善根清净之显现，则悲恚等已消失（《中部释》3.326；《增支部》6.13）。如是行已，断欲而说的无分别布施之法，适宜与舍求无上觉的住处配合，应该见证为善巧之行。
§265
265.Etthāti etesu brahmavihāresu. Mettā sattesu yathārahaṃ dānapiyavacanādisīlasutādiguṇagahaṇavasena pavattati. Tena vuttaṃ ‘‘sattānaṃ manāpabhāvadassanapadaṭṭhānā’’ti. Rāgopi tattha yathā tathā guṇaggahaṇamukheneva pavattati manāpasaññāpalobhatoti āha ‘‘guṇadassanasabhāgatāyā’’ti. Tasmā mittamukhasapatto viya tulyākārena dūsanato rāgo mettāya āsannapaccatthiko, so lahuṃ otāraṃ labhati satisammosamattenāpi mettaṃ apanīya tassā vatthusmiṃ uppajjanārahattā . Tatoti rāgato, rāgassa vā otāralābhato. Sabhāgavisabhāgatāyāti sabhāgassa, sabhāgena vā visabhāgatāya. Sattesu hi manāpākāragāhino mettāsabhāgassa tabbiparītasabhāvo byāpādo tena visabhāgo. Tasmā so otāraṃ labhamāno cireneva labheyyāti purisassa dūre ṭhitasapatto viya mettāya dūrapaccatthiko. Tatoti byāpādato. Nibbhayenāti anussaṅkanaparisaṅkanena, laddhapatiṭṭhāya mettāya byāpādena duppadhaṃsiyattāti adhippāyo. Tenāha ‘‘mettāyissatī’’tiādi.
265.此言所谓在诸梵行中。慈爱于众生，如实依施与爱语等戒善诸功德的摄持而运作。由此有言“众生欢悦见相之所在”。贪欲亦如是，正以功德的摄取为首，于欢悦观念显现执著，故称“与功德见相同伴”。因此如同亲友之间的口舌之谤，贪欲虽与慈爱相似，却因近因受染，轻薄易动，未得正念和调伏，故慈爱中生起烦恼。此即源于贪欲，因贪欲得其轻薄。所谓“同伴异伴”，即同群体中异类。众生因执著欢悦者之缘，慈爱之群体有其相反的异类烦恼。因此此轻薄一旦获得，则历久难消，如同远处之人受朋友的慈爱相待，亦感远近。此即烦恼。所谓“无畏”，是指无缠缚无疑虑，已得持稳之慈爱以降伏诸烦恼的最高意乐。由此有说“此为慈爱正念”等。
Iṭṭhānanti piyānaṃ. Kantānanti kamanīyānaṃ. Manāpānanti manavaḍḍhanakānaṃ. Tato eva mano ramentīti manoramānaṃ. Lokāmisapaṭisaṃyuttānanti taṇhāsannissitānaṃ. Appaṭilābhato samanupassatoti appaṭilābhena ahamime na labhāmīti paritassato. Atītanti atikkantaṃ. Niruddhanti nirodhappattaṃ. Vipariṇatanti sabhāvavigamena vigataṃ. Samanussaratoti anutthunanavasena cintayato. Gehasitanti kāmaguṇanissitaṃ. ‘‘Ādinā’’ti iminā ‘‘sotaviññeyyānaṃ saddāna’’nti evamādiṃ saṅgaṇhāti. Vipattidassanasabhāgatāyāti yesu sattesu bhogādivipattidassanamukhena karuṇā pavattati, tesu tannimittameva ayoniso ābhoge sati yathāvuttadomanassamukhena soko uppajjeyya, so karuṇāya āsannapaccatthiko. Soko hi idha domanassasīsena vutto. Sabhāgavisabhāgatāyāti ettha sattesu dukkhāpanayanakāmatākārassa karuṇāsabhāgassa tesu dukkhūpanayanākāro vihesāsabhāvo visabhāgoti tāya sabhāgavisabhāgatāya sā otāraṃ labhamānā cireneva labheyyāti purisassa dūre ṭhitasapatto viya karuṇāya dūrapaccatthikā vuttā.
所谓“喜好”，是指亲爱的众生。“善爱”，是指令人欢喜的；“欢悦”，指心意眷恋增长。由此心神欢愉，故称“怡悦”。“眷属嗜好”，是指附属于欲爱之人。由于缺乏所得而感悲苦，谓“因不足忧伤”。“过去”，指已超越之事；“压止”，指已得灭止。“变异”，指因性质改变而废散。“回忆”，谓反复思考记忆。居家者，因依赖欲乐。所谓“依此”，即以“闻得可闻之声”为始，故如此聚合。所谓“灾难见相同伴”，是指于众生中因受乐断裂之缘，生起悲悯。以此缘故，而非理智之非善境遇生起忧愁之缘由，即由苦悲逼近之近因。悲则乃为烦恼之本，此苦心之所起也。所谓“同伴异伴”，即众生中悲恻之相与忧惧之相不相容。正因有此异类，而烦恼一旦得势持久，如同远离之人受悲悯之照顾，亦谓远近受其感化。
Sampattidassanasabhāgatāyāti yesu sattesu bhogādisampattidassanamukhena muditā pavattati, tesu tannimittameva ayoniso ābhoge sati ‘‘cakkhuviññeyyānaṃ rūpāna’’ntiādinā (ma. ni. 3.306) vuttasomanassamukhena pahāso uppajjeyya, so ca muditāya āsannapaccatthiko. Pahāso hi idha somanassasīsena vutto. Sabhāgavisabhāgatāyāti bhogādisampattīhi muditesu sattesu pamodanākārassa muditāsabhāgassa tattha anabhiramanākārā arati visabhāgāti tāya sabhāgavisabhāgatāya sā otāraṃ labhamānā cireneva labheyyāti purisassa dūre ṭhitasapatto viya muditāya dūrapaccatthikā vuttā. Pamudito cātiādi muditāya siddhāya ayampi arati na hotīti laddhabbaguṇadassanavasena vuttaṃ, na idhādhippetaaratiniggahadassanavasena. Kāyacittavivekapaṭipakkhāya vā aratiyā vikkhambhitāya muditāya paṭipakkhā arati suvikkhambhaneyyā hotīti dassanatthaṃ ekadesena arati dassitāti daṭṭhabbaṃ. Adhikusaladhammesūti samathavipassanādhammesu.
所谓“功德显现的同伴”，是指众生中因受乐之显现而生喜悦。于此中，非理智之非乐境遇，当“如色可见之眼识”因缘生起，所致生嬉笑，此喜乐即为其近因。嬉笑乃由喜悦心起。所谓“同伴异伴”，谓于受乐喜悦众生中，欢愉之相与不适之相不和合。此异类一经得势，久之亦难消散，如远处之人与喜悦相近，亦称远近之影响。所谓“喜乐已成”等，因喜悦生起，虽无不乐，其障碍暂不显具。由身心分别的清净修习，与喜障碍并行对治，喜障碍能缓解，但不可完全屈服，故当察其障碍转变。此乃观照禅定慧法门的对治说法。
Bālakaradhammayogato bālassa. Attahitaparahitabyāmūḷhatāya mūḷhassa. Puthūnaṃ kilesādīnaṃ jananādīhi kāraṇehi puthujjanassa. Kilesodhīnaṃ maggodhīhi ajitattā anodhijinassa, odhijinā vā sekkhā odhisova kilesānaṃ jitattā. Tena imassa odhijitabhāvaṃ paṭikkhipati. Sattamabhavādito uddhaṃ pavattanavipākassa ajitattā avipākajinassa, vipākajinā vā arahanto appaṭisandhikattā. Tenassa asekkhattaṃ paṭikkhipati. Anekādīnave sabbesampi pāpadhammānaṃ mūlabhūte sammohe ādīnavānaṃ adassanasīlatāya anādīnavadassāvino. Āgamādhigamābhāvā assutavato. Ediso ekaṃsena andhaputhujjano nāma hotīti tassa andhaputhujjanabhāvadassanatthaṃ punapi ‘‘puthujjanassā’’ti vuttaṃ. Evarūpāti vuttākārena sammohapubbikā. Rūpaṃ sā nātivattatīti rūpānaṃ samatikkamanāya kāraṇaṃ na hoti, rūpārammaṇe kilese nātivattatīti adhippāyo. Somanassadomanassarahitaṃ aññāṇameva aññāṇupekkhā. Dosaguṇāvicāraṇavasena sabhāgattāti yathā brahmavihārupekkhā mettādayo viya sattesu hitūpasaṃhārādivasena guṇadose avicārentī kevalaṃ ajjhupekkhanavaseneva pavattati, evaṃ aññāṇupekkhā sattesu vijjamānampi guṇadosaṃ acintentī kevalaṃ ajjhupekkhanavaseneva pavattatīti dosaguṇāvicāraṇavasena sabhāgā. Tasmā sā lahuṃ otāraṃ labhatīti brahmavihārupekkhāya āsannapaccatthikā vuttā. Sabhāgavisabhāgatāyāti iṭṭhāniṭṭhesu majjhattākārassa upekkhāsabhāgassa tattha anurodhavirodhapavattiākārā rāgapaṭighā visabhāgāti tāya sabhāgavisabhāgatāya te otāraṃ labhamānā cireneva labheyyunti purisassa dūre ṭhitasapatto viya upekkhābrahmavihārassa dūrapaccatthikā vuttā.
因愚痴不良之所致，愚夫因迷惑无明，既无自利又无利他，迷乱不觉，如痴迷之人。诸多烦恼生起因缘及路径，由无知迷惑产生，故称“愚夫无明”。愚痴者时失真理，贫乏断绝闻法，恒处昧暗，故有“独一无二无智愚夫”之称，此为其无明之表现，又称“愚夫也”。由此说法体现由无明先得的迷惑。因无误失所见，非因色境变化不足，而是以烦恼障碍视于色境不转故。由无喜无忧之智识，可知此乃不了了智之相。因无恶之分辨，故或称作“无恶伴随”。譬如梵行般之专注慈爱等善法，虽有相应善恶不察，唯如止观平静般安住，其障虽轻，难以完全脱除。故称此障产生轻薄之心态。因之得名“近因于梵行平静之处”。所谓“同伴异伴”，即于中间状态和安住善法中，烦恼如贪嗔烦恼不和合，此同异伴经久难消，如同远处之人与深处梵行无忧安住的关系，谓之远近相依。
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266.Kattukāmatā chando ādi ‘‘chandamūlakā kusalā dhammā’’ti (a. ni. 8.83) vacanato, atha vā sattesu hitesitādukkhāpanayanakāmatādinā anavajjābhipatthanāvasena pavattanato ‘‘kattukāmatā chando ādī’’ti vuttaṃ. Upekkhābrahmavihāropi hi sattesu anirākatahitacchandoyeva ‘‘tattha abyāvaṭatā apaṇṇakapaṭipadā’’ti ajjhupekkhanākārena pavattati mātā viya sakiccapasute putte. Nīvaraṇādīti ādi-saddena tadekaṭṭhakilesānaṃ saṅgaho daṭṭhabbo. Katthaci sattaggahaṇampi saṅkhāraggahaṇameva hoti puggalādhiṭṭhānāya desanāya yathā ‘‘sabbe sattā āhāraṭṭhitikā’’ti (a. ni. 10.27; khu. pā. 4.1), na evamidhāti āha ‘‘paññattidhammavasena eko vā satto aneke vā sattā ārammaṇa’’nti. Paññattidhammavasenāti paññattisaṅkhātadhammavasena. Kāmañcettha ‘‘sukhitā hontū’’tiādinā (paṭi. ma. 2.23) bhāvanāyaṃ sukhādiggahaṇampi labbhati. Taṃ pana ‘‘sabbe saṅkhārā aniccā’’ti (dha. pa. 255; theragā. 676; netti. 5) vipassanāya aniccalakkhaṇagahaṇaṃ viya appadhānabhūtaṃ, sattapaññatti eva padhānabhāvena gayhatīti daṭṭhabbaṃ. Upacāre vā patte ārammaṇavaḍḍhanaṃ tatthāpi sīmāsambhedasiddhitoti adhippāyo.
266.关于执著欲望，首有言曰“由欲为根的善法”，并见经中记载。又因众生之利益有诉求，恶行遣除等故生“不败之信念执著欲望”等现象。即使于平静般如梵住中，虽无明显的利益欲望，却存持续而不偏失之行为，如母亲爱护儿子。所谓“障蔽”，是指出现杂染烦恼的集合。偶尔对众生利益执著，也多为染污，以人为说法，无真实自性。此上所说“一或多众生以设定法为境”，是指所立之境界是人为所构。此处欲望中有“愿诸众生安乐”等善心护念。此乃于“诸法皆无常”之见进行内观时，以持久关注为重点。依赖对象的执著增长，虽有界限，但需破除此界限乃为当务之急。
Ekamāvāsaṃ paricchinditvāti ettha ‘‘satte mettāya pharissāmī’’ti evaṃ ñāṇena paricchedaṃ katvā ekā racchā paricchinditabbāti yojanā. Racchāgahaṇena racchāvāsino sattā gahitā yathā ekaṃ disanti. Evaṃ sabbattha.
关于将众生分为一境者，此处说“以智慧划分，谓有一保护众生”，即称为区域。保护者即保护生活于此之众生，如同一隅。此义遍及各处。
§267
267.Kasiṇānaṃ nissandoti kasiṇajjhānānaṃ nissandaphalasadisā āruppā arūpajjhānāni, kasiṇajjhānānaṃ pāripūriyāva sijjhanato. Tehi vinā asijjhanatoti keci. Samādhinissandoti rūpajjhānasamādhīnaṃ, heṭṭhimānaṃ tiṇṇaṃ arūpajjhānasamādhīnañca nissando paṭipāṭiyā te adhigantvāva paṭilabhitabbato . Vipassanānissando vipassanānubhāvena laddhabbato, vipassanāvaseneva ca samāpajjitabbato. Samathavipassanānissando nirodhasamāpatti. Yathāha ‘‘dvīhi balehi samannāgatattā’’tiādi (visuddhi. 2.868). ‘‘Purimabrahmavihārattayanissando’’ti iminā mettādivasena tīṇi jhānāni adhigantvā ṭhitasseva upekkhābrahmavihāro, na itarassāti dasseti. Tamevatthaṃ upamāya pākaṭataraṃ katvā dassetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Yaṃ panettha vattabbaṃ, taṃ heṭṭhā vuttameva.
267.「多遍相」者，是指依止于多遍禅定的果报境界，非色界非无色界禅定。此等禅定因多遍禅定之圆满而得。若无此多遍禅定之支撑，有些禅定不能成就。所谓「禅定依止」者，是指出色禅定之心所依止，同时亦需依止于三下位无色禅定，根据修行法则即能获得。以观禅定为依止者，因观禅之力而得，故亦应从观禅入手。以止观为依止者，是归入涅槃寂灭之定。如暗示「具二力者之本体」等（《净道品》2.868）。若依此处例，如“依于前梵天修行者”这一义，由此以慈等三禅成就之后即进入后之梵天舍心，他人不能取代。此与前经所比，已更明显明示。如所当行者，皆依上述所言。
§268
268.Siyāti vuccamānākārena siyā kassaci parivitakko. Etthāti etesu mettādīsu brahmavihāratā veditabbā, itarakammaṭṭhānāni attahitapaṭipattimattāni. Imāni pana ‘‘sabbe sattā sukhitā hontū’’tiādinā (paṭi. ma. 2.22) parahitapaṭipattibhūtāni. Tasmā sattesu sammā paṭipattibhāvena seṭṭhā ete vihārā. Brahmānoti upapattibrahmāno. Te hi idha jhānabhāvanāya vinīvaraṇacittā hutvā brahmaloke uppannā tattha yāvatāyukaṃ vinīvaraṇacittāva honti. Tasmā ‘‘niddosacittā viharantī’’ti vadanti. Brahmānoti vā sakalabuddhaguṇahetubhūtānaṃ dānapāramitādīnaṃ buddhakaradhammānaṃ paripūraṇavasena brūhitaguṇā mahāsattā bodhisattā. Te hi sabbasattānaṃ hitesanena, ahitāpanayanena, sampattipamodanena, sabbattha vivajjitāgatigamanamajjhattabhāvādhiṭṭhānena ca niddosacittā viharanti. Evanti yathā te upapattibrahmāno, mahābodhisattabrahmāno vā, evaṃ etehi brahmavihārehi sampayuttā samaṅgībhūtā.
268.「所谓恒有者，即是一切有情流转往还之常。此处所说者，即在诸梵行中（如慈行等）应当知之，其他修行处则为利益自修之修行法门。此等乃依据『愿一切众生皆得安乐』等念，实为利益他有情之修行行法。故在一切众生中，此等行处以正当行持之，居于首位。所谓梵是由梵字转作，意指禅定成就者。彼辈在此为修习禅定，心无烦恼，身于梵天界现生。如是时，心处于无瞋恚状态，故谓“无瞋恚心而住”。又梵亦指广见佛法功德毕具、集满布施波罗蜜等之大菩萨，他们为安乐众生、断除苦害，亦恒以正念不散的中道心行止于处。正如此等为各类成就梵，菩萨梵，故与这些梵行紧密相应，成为一种完整融通。
§269
269.Catassovātiādipañhassāti catassotiādikassa tividhassa pañhassa. Visuddhimaggādivasāti ettha byāpādasaṃkilesādito visujjhanupāyo visuddhimaggo. Ādi-saddena hitūpasaṃhārādimanasikāravisesā saṅgahitā. Āsaṃ mettādīnaṃ. Appamāṇeti pamāṇarahite. Yenāti yena kāraṇena. Tanti tasmā. Da-kāro padasandhikaro.
269.「四门问题等」者，谓“四”等有所言问题的多样。此处“净道”等，则指于贪嗔痴等烦恼清净的方便，乃净道一法。这里所言“始”等，就是利益众生的助缘、净化、路径等内涵。以起始音节为总括，称为集起方便之用。以慈等为基础。无量者，则谓无限数量。因何？原因于此。此数字令言语相连。
Byāpādabahulassa visuddhimaggoti ānetvā sambandhitabbaṃ, ujuvipaccanīkabhāvatoti adhippāyo. Esa nayo sesesupi. Pakkhapātavasena anābhujanamanābhogo majjhattākāroti adhippāyo. Yvāyaṃ catubbidho sattesu manasikāro vutto, tameva upamāya dassetuṃ ‘‘yasmā ca yathā mātā’’tiādi vuttaṃ. Tattha vuttassāpi hitūpasaṃhārādiatthassa upameyyabhāvaṃ upanetvā dassetuṃ atthupanayanattho ‘‘yasmā cā’’ti ca-saddo. Pariyāyeti vāre, tasmiṃ tasmiṃ kiccavasena parivattanakkameti attho. Abyāvaṭāti anussukkā. Tathāti yathā mātā daharādīsu puttesu, tathā sabbasattesu mettādivasena mettāyanādivasikena bhavitabbanti yojanā. Tasmāti yasmā sabbepi saṃkilesadhammā yathārahaṃ dosamoharāgapakkhiyā, tehi ca visujjhanupāyo appamaññā, hitūpasaṃhārādivasena catubbidho ca sattesu manasikāro, tasmā visuddhimaggādivasā catassova appamaññā. Catassopi etā bhāvetukāmena na ekekanti adhippāyo. Sati hi sabbasaṅgahe kamena bhavitabbaṃ. Hitesitā mettāyananti āha ‘‘evaṃ patthitahitāna’’nti. Sambhāvetvā vāti ‘‘imāya paṭipattiyā ayaṃ nirayādīsu nibbatteyyā’’ti parikappetvā vā. Dukkhāpanayanākaārappavattivasena paṭipajjitabbanti sambandho. Tato paranti tato hitākārappavattiādito paraṃ. Kattabbābhāvatoti catutthassa pakārassa kattabbassa abhāvato. Ayaṃ kamoti ayaṃ imāsaṃ appamaññānaṃ yebhuyyena pavattanakkamoti katvā vuttaṃ, na ‘‘imināva kamena etāsaṃ pavatti, na aññathā’’ti. Mettādīnaṃ hi tissannaṃ bhāvanānaṃ kamaniyamo natthi, yaṃ vā taṃ vā paṭhamaṃ bhāvetuṃ labbhā, desanākkamavasena vā evaṃ vuttaṃ.
因多嗔恚者对应净道，关系通达者谓为正意。这法乃邃深无余举例。分期示明非自甘受，非有怨恨，由中道所成，即三种心态以适当诸根对治之法。曾叙“四种心念于众生”应如母亲爱护子女般，故亦用此喻以显此理。此处说明为利益诸法之用义，称多个方面应当快乐恭敬的心念。故以慈等净道为方便，兼具四利众生心念义，故修四中道心念。又四种心念非单一，以念聚合为宜。所谓利益他者善巧慈愿心，谓“如此能生安乐”。由此发起修习，称赞言“已遂欲。”由此修习法，可灭诸苦，避免恶缘起，故应循序而行。缺乏必要条件者不成此法，此即第四个条件无成也。此谓此法即是此无量的发起条件，非他者。慈等三法之修习无第一第二之别，谁先谁后皆可。
Ekasattassāpīti ekassāpi sattassa. Appaṭibhāganimittattā paricchedaggahaṇaṃ natthi, na ca sammutisaccavasena pavattaṃ sattaggahaṇaṃ paricchinnarūpādiggahaṇaṃ hotīti appanāppattiyā aparāmāsasattaggahaṇamuddhabhūtānaṃ mettādīnaṃ ekasattārammaṇānampi appamāṇagocaratā vuttā. Evaṃ pamāṇaṃ aggahetvāti yathā uddhumātakādīsu atirekuddhumātakādibhāvappatte padese nimittaṃ gayhati, evaṃ pamāṇaṃ aggahetvā. Sakalapharaṇavasenāti niravasesapharaṇavasena.
「一有」者，谓一个有，因无分割缘起状况，不成细分聚合器，也不成约定现实上聚合。故此无崩散不分割有聚合应生的慈等正法“一有”之相。相同道理，如在产婆婆养育过程中，在额外的产婆婆所处之地，产生特异征相，此谓“无限”特异征相。普遍皈依无有断绝之意。
§270
270.Nissaraṇattāti ettha yaṃ yassa nissaraṇaṃ, taṃ tassa ujupaṭipakkhabhūtameva hoti. Yathā kāmānaṃ nekkhammaṃ, rūpānaṃ āruppā, saṅkhārānaṃ nibbānaṃ , evaṃ domanassasahitānaṃ byāpādavihiṃsāratīnaṃ nissaraṇabhūtā mettākaruṇāmuditā na somanassarahitā honti. Nissaraṇaggahaṇeneva ca pubbabhāgiyānaṃ tāsaṃ upekkhāsampayogopi anuññātoti daṭṭhabbaṃ anissaraṇabhāvato. Tathā hi aṭṭhavīsatiyā cittuppādesu karuṇāmuditānaṃ pavattiṃ ācariyā icchanti. Na hi brahmavihārupekkhā upekkhāvedanaṃ vinā vattati pārisuddhiupekkhā viya. Na hi kadāci pārisuddhiupekkhā vedanupekkhaṃ vinā vattatīti.
270.「离弃」者，谓某一有之离弃，实即其正当修行。犹如欲界离出、色界无色界离出，行净及苦恼并除烦恼不侵害之慈、悲、喜之善行心，非混乱无明也。离弃之中，过往部分则心所安住无分别地净慧平等寂静因无离弃乃不生起。盖二十八种心所中，慈悲喜行之流转，修师意所期望之法。如梵天修行中，无有舍心而有舍心是非法。亦非世俗舍为纯如法舍，舍心必含受苦相及净观相，故舍心非有为法不能无烦恼而起。
§271
271.Sātasahagatanti sukhasahagataṃ. Tasmāti yasmā ‘‘tato tvaṃ bhikkhū’’tiādikāya (a. ni. 8.63) desanāya catunnampi appamaññānaṃ savitakkādibhāvo viya upekkhāsahagatabhāvopi viññāyati, tasmā. Catassopi appamaññā catukkapañcakajjhānikāti codakassa adhippāyo. Evañhi satīti yadi mūlasamādhimhi vuttamatthaṃ anantaraṃ vuttatāya brahmavihāresu pakkhipati, evaṃ sante kāyānupassanādayopi catukkapañcakajjhānikā siyuṃ, na pana honti vipassanāvasena desitattāti adhippāyo, hontu kāyānupassanādayo ānāpānabhāvanāvasena catukkapañcakajjhānikāti vadeyyāti āsaṅkanto āha ‘‘vedanādīsū’’tiādi. Byañjanacchāyāmattaṃ gahetvāti ‘‘mettā me cetovimutti bhāvitā bhavissatī’’tiādīhi byañjanehi pakāsito eva cittasamādhi ‘‘ajjhattaṃ me cittaṃ ṭhitaṃ bhavissatī’’tiādīhipi byañjanehi pakāsitoti byañjanato labbhamānasamādhicchāyāmattaṃ gahetvā ubhayattha labbhamānaṃ adhippāyaṃ aggahetvāti attho. Suttatthaṃ hi aññathā vadanto ayathāvāditāya satthāraṃ apavadanto nāma hoti. Tenāha ‘‘mā bhagavantaṃ abbhācikkhī’’ti.
271.“Sātasahagata”者，谓「伴随幸福」之意。由此推知，因《增支部·八章·六十三经》中记载“尔时汝等比库”（tato tvaṃ bhikkhū）等四种说教，四念处等修行法门，虽有正念等心境之表现，亦含有无分别定类同寂静之境，如是故。四念处等虽无分别为正念之法门，引导者称之为“随念四五禅时”，这是针对开示处执者的说法。若于根本定中所说法义，继而在梵行处中转述，亦必然存在诸如身念等四五禅时，然不属于由观照次第引导所达的正见禅定，故推断称身念等禅法为安般念入息禅中之四五禅时。“及于色法等”（vedanādīsū）等词为诸表示义理之会意符号。“慈悲我心解脱将生”等会意仪轨，明示心定如“内心将自止驻”等之义。总体而言，因定义与指示之隐喻中获得禅定涵义，故此禅理方被确立。经义上，若以异说解释，则是误导法师，故戒告曰“勿谤师父”。
§272
272. ‘‘Tayimaṃ dosaṃ pariharitukāmena na sabbaṃ suttaṃ nītatthameva, tasmā garukulato adhippāyo maggitabbo’’ti dassento ‘‘gambhīraṃ hī’’tiādiṃ vatvā tattha ādito paṭṭhāya adhippāyaṃ dassetuṃ ‘‘ayañhī’’tiādimāha. Āyācitā dhammadesanā etenāti āyācitadhammadesano, taṃ āyācitadhammadesanaṃ. Evamevāti garahane nipāto, mudā evāti attho. Ajjhattanti gocarajjhatte, kammaṭṭhānārammaṇeti attho . Yasmā cittekaggatā nāma sasantatipariyāpannā hoti, tasmā atthavaṇṇanāyaṃ ‘‘niyakajjhattavasenā’’ti vuttaṃ. Cittaṃ ṭhitaṃ bhavissatīti bahiddhā avikkhippamānaṃ ekaggabhāve ṭhitaṃ bhavissati. Tato eva susaṇṭhitaṃ, suṭṭhu samāhitanti attho. Uppannāti avikkhambhitā. Pāpakāti lāmakā. Akusalā dhammāti kāmacchandādayo akosallasambhūtaṭṭhena akusalā dhammā. Cittaṃ pariyādāya pavattituṃ okāsādānena kusalacittaṃ khepetvā na ca ṭhassantīti yojanā. Iminā yathāvuttassa samādhānassa kāraṇamāha.
272.“为避免此种过失，非所有经文皆有正教授义，故当以师传之见观察之”，述显“深沉悲愍”等心境。此中“被请听说法”，即“被请之说法”，是所谓“被请法义”。“如是即为轻视”，意谓反对而成义。“内在”者，即“适用境界”；“出离处”者则意解为修行之场所。因心能聚一名为“念一处”，故此述为心念不外散漫而坚住，故名“心住相”。由此得解，谓“安稳宁静，专注稳固”。“已现”为未失释义。“恶”为诸习气；“不善法”者，指由贪欲等所生诸不善法。若依约而动，盖堪称善法内涵，非不住根本。此所说便是此种调伏之理，由此而成正解。
Cittekaggatāmattoti bhāvanamanuyuttena paṭiladdhamattaṃ nātisubhāvitaṃ samādhānaṃ. Taṃ pana upari vuccamānānaṃ samādhivisesānaṃ mūlakāraṇabhāvato ‘‘mūlasamādhī’’ti vutto. Svāyaṃ cittekaggatāmatto ‘‘ajjhattameva cittaṃ saṇṭhapemi sannisādemi ekodiṃ karomi samādahāmī’’tiādīsu viya khaṇikasamādhi adhippeto. Yatheva hi aññatthāpi ‘‘āraddhaṃ kho pana me, bhikkhave, vīriyaṃ ahosi asallīnaṃ…pe… samāhitaṃ cittaṃ ekagga’’nti (a. ni. 8.11; pārā. 11) vatvā ‘‘vivicceva kāmehī’’tiādivacanato (a. ni. 8.11) paṭhamaṃ vuttacittekaggatā ‘‘khaṇikasamādhī’’ti viññāyati, evamidhāpīti. So eva samādhīti mūlasamādhimāha.
“念一处之度”，谓随修行达到之入定量，非过度精细而言。上言诸禅有称“根本定”者，因其为禅定特征基础。所谓“自念一处”的念定，即“内心自止令和合、安住一端，成就定力”，“瞬间定”之类语，也是指此义。如同《增支部·八章·十一经》所言：“比库们，我奋发精进，心稳如一聚”等（a.n.8.11），以“远离欲乐”为第一禅定之义而立名，故根本定即是此一类定也。
Assāti bhikkhuno, assa vā mūlasamādhissa. Bhāvananti vaḍḍhanaṃ. Ayaṃ samādhīti ca mūlasamādhiyeva adhippeto. Evaṃ bhāvitoti yathā araṇisahitena uppādito aggi gomayacuṇṇādīhi vaḍḍhito gomayaggiādibhāvaṃ pattopi araṇisahitena uppāditamūlaggītveva vuccati, evamidhāpi mūlasamādhi eva mettādivasena vaḍḍhitoti katvā vuttaṃ.
“定”者，谓比库或在根本定中定意修习的状态。此“修习”指增益发展。根本定专指该定心所摄，故谓“定”者，定指根本定。如此修成，如同林火以草木干柴、牛粪、麦秸燃起滋养火焰，火性根本因缘即同为林中草木干柴。孰是一切火燃缘起，根本因缘即火之根基，故明言“根本定亦如是以慈心等滋增”。
Aññesupi ārammaṇesu pathavīkasiṇādīsu. Tattha yathā mettābhāvanāpubbaṅgamena bhāvanānayena pathavīkasiṇādīsu savitakkādibhāvavasena catukkapañcakajjhānasampāpanavidhinā mūlasamādhissa bhāvanā vuttā, evaṃ karuṇādibhāvanāpubbaṅgamaṃ pathavīkasiṇādīsupi bhāvanāvidhiṃ dassetvā pacchā kāyānupassanādipubbaṅgamaṃ bhāvanāvidhiṃ dassento āsavakkhayāya dhammaṃ desesi. Tena vuttaṃ ‘‘karuṇā me cetovimuttī’’tiādi. Yadi evaṃ dhammānupassanāpariyosānāya desanāya arahattādhigamāya kammaṭṭhānassa kathitattā puna ‘‘tato tvaṃ, bhikkhu, imaṃ samādhiṃ savitakkampī’’tiādi (a. ni. 8.63) kasmā vuttanti? Dhammānupassanāya matthakappattidassanatthaṃ. Sā hi saṅkhārupekkhābhāvena vattamānā yathāvuttajjhānadhamme sammasantī visesato matthakappattā nāma hoti. Phalasamāpattibhūmidassanatthaṃ vuttanti keci.
“其他所缘”如大地瞋恚等定（pathavīkasiṇa等）。其中缘如慈心修习先行渐次而成，具正念等四五禅状态，方成根本定之法门。继而示现悲等修习之渐进，及携诸身念等修习法门，乃至破惑灭染法教。所谓“慈悲我心得解脱”等。如若因此缘起观照诸法循环次第而说得阿拉汉果，业位被宣曰“尔等比库，今当随此定带正念等修持”等，是为“因缘次第故也”。此处以缘起观法证果位之理，蕴含名为“缘起观照次第”之旨，谓对果报显现指引。
Puna yato kho tetiādi arahattappattito uddhaṃ laddhabbaphāsuvihāradassanaṃ. Tattha gagghasīti gamissasi. Tasmāti yasmā ‘‘savitakkampī’’tiādikā desanā mettādīnaṃ ārammaṇato aññasmiṃ ārammaṇe samādhiṃ sandhāya vuttā, na appamaññā, tasmā. ‘‘Tathevā’’tiādinā ganthantarenapi tamevatthaṃ samattheti. Tattha tathevāti tikacatukkajjhānavaseneva. Abhidhammeti cittuppādakaṇḍe (dha. sa. 251 ādayo), appamaññāvibhaṅgādīsu (vibha. 684 ādayo) ca tattha tattha abhidhammappadesesu.
复次，“因何谓之呢”，以阿拉汉已得不退涅槃法眼能显真果，故须行随次第安住。故有“伴随正念”等教示诸禅法缘起，不是无分别定。此“如是”之语，显对理事一致的了断。经文所述四念处禅为鼓励众生，亦于阿毗达摩“心生法门”等文中依例引用。
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273.Subhaparamādivasenāti subha-saddo ‘‘subhanteva adhimutto hotī’’ti (paṭi. ma. 1.212; a. ni. 8.66) evaṃ vuttasubhavimokkhaṃ sandhāya vutto uttarapadalopena. Parama-saddo ukkaṃsattho. Subho subhavimokkho paramo ukkaṃso paramā koṭi etissāti subhaparamā, mettācetovimutti, tato paraṃ tāya sādhetabbaṃ natthīti attho. Asādhāraṇassa atthassa adhippetattā vipassanāsukhādayo idha anavasarā. Itaretaravisiṭṭhāpete visesā, pageva parehi. Tenāha ‘‘aññamaññaṃ asadiso ānubhāvaviseso veditabbo’’ti. Visesetvāti aññamaññaṃ visiṭṭhaṃ katvā.
273.所谓“善最高解脱者”，即善之妙音者，有云：“善音至于最胜境界而生起”，此语见于《巴提摩诃经》第一章212节与《阿毗尼喃经》第八册66节。由此表达“善之解脱”时多用后加否定的方式谓之“非更及此”。“最高妙音”当是至高之声。“善”是极其殊胜之解脱，“最高”是极致声音的层次，诸多约数其上称此为“次善最高”，意指慈意心解脱，且之后无可再上者，故此处义为“不复有可得者”。特殊义理，是指解脱之修习中，对诸法见理趣味的胜妙等处无间断。诸分别殊异，乃为相提并论者不同，篇章中仅别论于他处。于是称：“诸法互异，应分别其差别。”所谓“分别”，即鉴别彼此差异，作出区辨。
Tassatassa upanissayattāti subhavimokkhādikassa tassa tassa vimokkhassa pakatūpanissayavasena upanissayapaccayabhāvato. Idāni tamatthaṃ pākaṭataraṃ katvā dassetuṃ ‘‘mettāvihārissā’’tiādi vuttaṃ. Assa mettāvihārissa cittaṃ upasaṃharatoti sambandho. Appaṭikkūlaparicayāti mettābhāvanāvasena sattasaññite yattha katthaci ārammaṇe appaṭikkūlākāreneva gahaṇassa paricitattā. Tassa saṅkhārabhūtampi yaṃ kiñci ārammaṇaṃ appaṭikkūlākāreneva paccupatiṭṭhati, pageva sabhāvato. ‘‘Appaṭikkūla’’nti tatthassa cittaṃ abhirativasena nirāsaṅkaṃ pavattati, paccanīkadhammehi ca sukhena, suṭṭhu ca vimuccati, yatassa jhānassa vimokkhapariyāyo vutto. Tenāha ‘‘appaṭikkūlesū’’tiādi. Yathāvutto ca attho anatthacaraṇādiadhippāyena sacetane ārammaṇe āghātaṃ uppādentassa paṭikkūlaparicayā acetanepi vātātapādike āghātuppattiyā vibhāvetabbo. Na tato paranti tato subhavimokkhato paraṃ kassaci vimokkhassa upanissayo na hotīti attho.
所谓“依缘之故”，指善解脱等解脱者各自有所依赖，为各解脱显现之直接条件，表现其依缘与因缘相互关系。今为明了起见，特说“将以慈心所住”，这是言慈心所住者即是心体集聚之依缘。所谓“不逆缘熟识”，即是借助慈心修习，而在诸感受等所依合法中，产生不违逆之亲熟认识。那是有缘可依、亲近相续而无违逆障碍，于心识起利益显现。所谓“不逆”，即是心体亲近依止而无抵触，自然安乐且自在释脱，是由禅定解脱法来周详明说。故此有言“不逆诸法所依”之类。由此可知，依善解脱之后，无有别解脱可以作为其依缘条件，为此义。
Abhihananti etenāti abhighāto, daṇḍo abhighāto yassa taṃ daṇḍābhighātaṃ, taṃ ādi yassa taṃ daṇḍābhighātādi, daṇḍābhighātādi rūpaṃ nimittaṃ yassa taṃ daṇḍābhighātādirūpanimittaṃ. Kiṃ pana tanti āha ‘‘sattadukkha’’nti, daṇḍappahārādijanitaṃ karajarūpahetukaṃ sattānaṃ uppajjanakadukkhanti attho. Rūpe ādīnavo suparividito hoti karuṇāvihārissa rūpanimittattā, dukkhassa karuṇāya ca paradukkhāsahanarasattāti adhippāyo. Tattha ākāse. Cittaṃ pakkhandati sabbaso rūpānaṃ abhāvo vivaramapagamoti.
“攻击”意指出击、打击，类如惩罚攻击，谓其名为“惩罚攻击”者，诸如惩罚攻击等应作相引。如有“七苦”，即指出于惩罚打击等伤害形成生起的七种苦痛现象的众生种类之苦，此苦为由惩罚攻击导致生起之非常苦。对色法之烦恼毒害，善于观照其色法之相而生慈悲心，这是养护色法慈悲之缘起，亦为对众生苦难之慈悲以忍受他人之痛苦，故此为主旨。此中阐述心念色界，内心因缘之理，故于空处。心念若分裂，乃由于色法无自性之分散表现而成。
Tena tenātiādīsu ayaṃ yojanā – tena tena bhogasampattiādinā pāmojjakāraṇena pamuditānaṃ sattānaṃ uppannapāmojjaviññāṇaṃ samanupassantassa yogino ‘‘sādhu vatāyaṃ satto pamodatī’’ti muditāya pavattisambhavato pamuditaviññāṇassa dassanena viññāṇaggahaṇaparicitaṃ cittaṃ hotīti.
“因此因此诸如”表示连结，此为缘起——依诸福德成就等喜悦因，而使欢喜者生起之欢喜心识，正是修行者观察所现的“善哉，此众生欢喜确矣”之心识，鉴知欢喜识得解脱之特征，遂知心所聚集也。
Anukkamādhigatanti ākāsakasiṇavajje yattha katthaci kasiṇe rūpāvacarajjhānādhigamānukkamena rūpavirāgabhāvanāya adhigataṃ. Ākāsanimittaṃ gocaro etassāti ākāsanimittagocaraṃ, tasmiṃ ākāsanimittagocare paṭhamāruppaviññāṇe. Cittaṃ upasaṃharatoti dutiyāruppādhigamāya bhāvanācittaṃ nentassa, tathā bhāvayatoti attho. Tatthāti tasmiṃ paṭhamāruppaviññāṇe. Cittanti viññāṇañcāyatanacittaṃ. Pakkhandatīti anupavisati vimokkhabhāvena appeti.
所谓“次第而得”，指于空遍法中，某处处所初得相应无色禅定（无色禅界）的次第，随次修习色法放弃而得无色离欲入息禅定。谓空相之所依境界是空相所依境界场域，乃所谓空相所依之地。所谓“初无色识”，是指初得色界灭入无色识所现之识。所谓“心聚集”，指禅定开发已达第二无色禅定之修习心。所谓“心住”，即安住修行境界内心。言“分裂”，是指心未入无碍解脱状态而分散流动。
Ābhogābhāvatoti ‘‘sukhitā hontū’’tiādinā (paṭi. ma. 2.23) sukhāsīsanādivasena ābhujanābhāvato. Sattānaṃ sukhāsīsanādivasena pavattamānā mettādibhāvanāva paramatthaggahaṇamukhena satte ārammaṇaṃ karoti, upekkhābhāvanā pana tathā appavattitvā kevalaṃ ajjhupekkhanavaseneva satte ārammaṇaṃ karotīti āha ‘‘upekkhāvihārissa sukhadukkhādiparamatthaggāhavimukhabhāvato avijjamānaggahaṇadukkhaṃ cittaṃ hotī’’ti. Nanu ca ‘‘kammassakā sattā, te kassa ruciyā sukhitā vā bhavissantī’’tiādinā paṭikkhepavasenapi paramatthaggahaṇamukheneva upekkhābrahmavihāropi satte ārammaṇaṃ karotīti? Saccametaṃ, taṃ pana bhāvanāya pubbabhāge, matthakappattiyaṃ pana kevalaṃ ajjhupekkhanavaseneva satte ārammaṇaṃ karotīti savisesaṃ paramatthato avijjamāne eva visaye tassa pavatti. Avijjamānaggahaṇadukkhatā ca ajjhupekkhanavasena appanāppattiyā aparāmāsasattaggahaṇamuddhabhūtatāya veditabbā. Sesaṃ vuttanayameva.
“有乐无乐”，谓“愿众生皆得安乐”等言，意即由诸乐法及余乐行产生时，因未得持守乐法而心不集故，喜悦随念生起而无住心；众生因由诸乐念行而生时，尤以慈等法为集中心所依处，平等视之。乃言“离欲行者则由对乐苦等真理深入真知而心得解脱”，此理不矛盾。然“乃行者之众，谁所乐而生安乐乎？”此为质问，言虽否认，然在善行上真实之遣趣，于诸有乐法中亦可有所依止故常生利乐心所。以上言说，皆为前缘修持时，唯有于第二无余乐静虑未住之中生所依缘。此依缘者，因无知所造区别苦心故而动摇，故由无知所生苦聚集心者应知，以此正确说法为终。
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274.Sabbāpetāti sabbāpi etā appamaññā. Dānādīnanti pāramibhāvappattānaṃ dānādīnaṃ buddhakaradhammānaṃ. Sabbakalyāṇadhammānanti sabbesaṃ anavajjadhammānaṃ, samatiṃsāya pāramitānaṃ, tannimittānaṃ buddhayāniyānañca, sabbehi vā sundarasabhāvānaṃ. Na hi lokiyadhammā buddhakaradhammehi ānubhāvato ukkaṭṭhā nāma atthi, buddhadhammesu vattabbameva natthi. Paripūrikāti parivuddhikarā. Adhiṭṭhānāni viya hi appamaññā sabbāsaṃ pāramitānaṃ pāripūrikarā. ‘‘Hitajjhāsayatāyā’’tiādinā mettābrahmavihārādīnaṃ upekkhābrahmavihārassa adhiṭṭhānabhāvadassanamukhena catūhi appamaññāhi attano santānassa pageva abhisaṅkhatattā mahābodhisattā dānādipāramiyo pūretuṃ samatthā honti, nāññathāti imamatthaṃ dasseti. Imassa dātabbaṃ, imassa na dātabbanti nidassanamattaṃ daṭṭhabbaṃ, ‘‘idaṃ dātabbaṃ, idaṃ na dātabbanti ca vibhāgaṃ akatvā’’ti vattabbato. Deyyapaṭiggāhakavikapparahitā hi dānapāramitā. Yathāha –
所谓全面广博者，是指所有诸多无量无边的事。布施等谓已度彼岸之事，诸如布施等诸佛功德之法。善法圆满者，谓一切无垢之法、贤者所成之度、其因缘及佛所庄严之法，与一切美好德性俱足。世间法因领悟佛功德而尊胜者实无，唯有佛法应当如此实有。满盈者，即增长、充实之意。如同坚定之心，全面广博乃是诸般度之充实者。由慈悲、慈爱等四无量心之坚固，具足坚忍之状态，菩提大士以布施度等得以圆满，无有他法可代替，此义显明。此处所应布施、所不应布施，示现为仅为教训，为利益众生切忌混淆不分，故不可分别。布施度乃不求回报、无害施与也。如文云：
‘‘Yathāpi kumbho sampuṇṇo, yassa kassaci adhokato;
“譬如器满，若有人自下掬水，
Vamatevudakaṃ nissesaṃ, na tattha parirakkhatī’’ti. (bu. vaṃ. 2.118);
水虽泻尽，然器中水自无人取时不失其满”。见菩萨行篇二百一十八偈。
‘‘Sabbasattāna’’nti idaṃ ‘‘sukhanidāna’’nti imināpi sambandhitabbaṃ, ‘‘dentī’’ti iminā ca. Tena deyyadhammena viya dānadhammenāpi mahāsattānaṃ lokassa bahūpakāratā vuttā hoti, tathā tassa pariṇāmanato. Tadatthadīpanatthaṃ hi ‘‘vibhāgaṃ akatvā’’ti vatvāpi ‘‘sabbasattāna’’nti vuttaṃ. Tesanti sabbasattānaṃ. Upaghātanti etthāpi ‘‘vibhāgaṃ akatvā’’ti ānetvā sambandhitabbaṃ. Ayaṃ hettha padayojanā – vibhāgaṃ akatvā upaghātaṃ parivajjayantā sabbasattānaṃ sukhanidānaṃ sīlaṃ samādiyantīti. Sattakālavikapparahitā hi sīlapāramitā, lokatthameva cassa phalaṃ pariṇamīyati. Nekkhammaṃ bhajantīti pabbajjaṃ upagacchanti. Pabbajitassa hi sabbaso sīlaṃ paripūrati, na gahaṭṭhassa. Idhāpi ‘‘vibhāgaṃ akatvā sabbasattānaṃ sukhanidāna’’nti idaṃ ānetvā sambandhitabbaṃ. Na hi bodhisattā kālavibhāgaṃ katvā pabbajjaṃ anutiṭṭhanti, sīlaṃ vā samādiyanti, nidassanamattañcetaṃ jhānādinekkhammabhajanassāpi icchitabbattā. Sabbasattānaṃ sukhanidānatā heṭṭhā vuttanayāva. Esa nayo sesesupi. Hitāhitesūti atthānatthesu. Asammohatthāyāti sammohaviddhaṃsanāya. Paññaṃ pariyodapentīti yogavihitaṃ vijjāṭṭhānādiṃ assutaṃ suṇantā sutaṃ vodapentā ahaṃkāramamaṃkārādiṃ vidhunantā ñāṇaṃ visodhenti. ‘‘Ahaṃ mamā’’ti vikapparahitā hi paññāpāramitā. Hitasukhatthāyāti sattānaṃ hitasukhādivuddhiyatthameva. Niccanti satataṃ avicchedena paṭipakkhena avokiṇṇaṃ. Vīriyamārabhantīti yathā sattānaṃ anuppannaṃ hitasukhaṃ uppajjati, uppannaṃ abhivaḍḍhati, evaṃ parakkamaṃ karonti. Saṅkocavikkheparahitā hi vīriyapāramitā. ‘‘Vīrabhāvaṃ pattāpī’’ti iminā aparaddhānaṃ niggahasamatthataṃ dasseti. Nānappakārakaṃ aparādhaṃ khamantīti mammacchedanākārena attani pavattitaṃ nānāvidhaṃ aparādhaṃ sahanti. Attaparavikappavirahitā hi dosasahanā khantipāramitā.
“一切众生”此即所说“幸福之因”，同样应知“赠予”之义。以此施法如供养神物般对众多大士大德生善益因，亦随转变生妙果。为彰显此理，云“不可分施”即指“一切众生”。“分施破坏”在此亦涵义为“不可分离施予”，此乃用语连结，即“不可分施破坏”，以此承受一切众生之幸福因律己守持。守持戒律七时，且只为世间利益，此为戒度。出家者全以戒净身心，非为家人。故“不可分施一切众生幸福因”应属关联报道。菩萨不为时间分割而退志出家，亦不为戒成就而欣悦，仅为修习观禅等而心有趣向。一切众生幸福因之下语尽述无遗。此法贯穿利害宗旨，破除惑业。慧力能净诸烦恼，去我慢、我见等烦恼。智慧度乃断我执我慢为上。诸善乐果真实利益众生，无间断持相。精进度以生起众生身心福利，故勤恳坚毅非为自私。断除愚痴为勇猛度。成勇猛即明示断罪之坚毅。忍耐诸恶误乃忍辱度。自禁断积习、忍受诸恶罪为修持。
Paṭiññaṃ na visaṃvādentīti avisaṃvādanasāmaññena sabbassapi anariyavohārassa akaraṇamāha. Paṭiññāte, apaṭiññāte ca diṭṭhādike micchāvikapparahitā hi saccapāramitā. Avicalādhiṭṭhānāti yathāsamādinnesu dānādidhammesu niccalādhiṭṭhāyino acalasamādānādhiṭṭhānā, samādinnesu ca buddhakaradhammesu sammadeva avaṭṭhānaṃ adhiṭṭhānapāramitā. Tesūti sattesu. Avicalāyāti paṭipakkhena akampanīyāya. Evanti yathāvuttena sattesu hitajjhāsayatādiākārena. Yathā ca brahmavihārādhiṭṭhānā pāramiyo, evaṃ adhiṭṭhānādhiṭṭhānāpi. Tathā hi yathāpaṭiññaṃ parānuggahāya pāramīnaṃ anuṭṭhānena saccādhiṭṭhānaṃ, tappaṭipakkhapariccāgato cāgādhiṭṭhānaṃ, pāramīhi sacittupasamato upasamādhiṭṭhānaṃ, tāhi parahitūpāyakosallato paññādhiṭṭhānaṃ. Evaṃ paccekampi pāramitāsu yathārahaṃ netabbaṃ. Ayamettha saṅkhepo, vitthārato pana pāramitāsu yaṃ vattabbaṃ, taṃ paramatthadīpaniyaṃ cariyāpiṭakavaṇṇanāyaṃ vuttanayeneva veditabbaṃ, ativitthārabhayena na vitthārayimha. Tathā dasabalañāṇādiketi. Etāva hontīti etā honti evāti yojanā.
“不辩诸恶”者以无辩论般同理说一切非法言行之不为。承诺妄见等错误信见之断除为真实度。坚定不摇为禅定度，指于定慧具足不间断住持之善。于定境中心得正稳为定度。对持曼陀罗等诸佛法定有正受。依此诸度广博而恒常于如法理事恪守之功德娑婆。一切度中，昨日所说十种智力等，皆由此生。此如是即为论理之总览。详情参看诸度之详述，于菩萨行谙熟者尤为明了，毋须冗余展开。以此称谓曰“十力智慧等”，谓此即菩萨所具之功德。
Brahmavihāraniddesavaṇṇanā niṭṭhitā. · 梵住解说的注释完毕。
Iti navamaparicchedavaṇṇanā. · 以上为第九章注释。