12. Iddhividhaniddesavaṇṇanā · 12. Iddhividhaniddesavaṇṇanā

124 段 · CSCD 巴利原典

Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者

Visuddhimagga-mahāṭīkā · 《清净道论大疏》

(Dutiyo bhāgo)第二部分

12. Iddhividhaniddesavaṇṇanā第十二神变种类解释的注释

Abhiññākathāvaṇṇanā神通论的注释

§365

365. Saṃvaṇṇanāvasena anantarasamādhikathāya āsannapaccakkhataṃ dīpento ‘‘ayaṃ samādhibhāvanā’’ti āha. ‘‘Abhiññā sampādetuṃ yogo kātabbo’’ti vatvā tattha payojanavisese dassetuṃ ‘‘evañhī’’tiādi vuttaṃ. Kiñcāpi thiratarabhāvo, vipassanābhāvanāsukhatā ca samādhibhāvanāya ānisaṃso eva, tathāpi pañca lokiyābhiññā yathāvuttasamādhibhāvanāya ānisaṃsabhāvena pākaṭā paññātāti tāsaṃyeva vasena yogino adhigatānisaṃsatā vuttā, cuddasadhā cittaparidamanena thirataratā vuttā. Lokiyābhiññāsu vasībhāvopi samādhisseva vasībhāvo, tathā ca ‘‘samāhito yathābhūtaṃ pajānātī’’ti (saṃ. ni. 3.5; 4.99; 5.1071; netti. 40; mi. pa. 2.1.14) vacanato ‘‘sukheneva paññābhāvanaṃ sampādessatī’’ti vuttaṃ. Tasmāti yasmā samādhibhāvanāya ānisaṃsalābho thirataratā, sukheneva ca paññābhāvanā ijjhati, tasmā abhiññākathaṃ tāva ārabhissāma, paññābhāvanāya okāse sampattepīti adhippāyo.

以说明缘起的方式，紧接着描述证得禅定的重要性，说：有一明灯发出光辉，指示这是修习禅定之法。又说“应当努力修习禅定以成就神通”，并据此特别举例说明修行要义，叙说类似的话如“仅此而已”。就某些坚固稳定的根基而言，内观禅修的快乐也是修习禅定的助缘；此外，五种俗世神通与所说的禅定修习的助缘性质相同，因此修得它们的禅修者，皆言此为禅定禅修助缘，内心由此变得安定平静。俗世神通中的支配力亦是支配禅定的根基，且有说法“定已，能如实知晓”，并称“凭借快乐而成就智慧的开发”。因此，由于修习禅定有助缘获得坚固安定与快乐，以此缘故我们现将神通方面的说法作为开端，待到智慧的开发机缘成熟时再详加论述，故此为主旨。

Bhagavatā pañca lokikābhiññā vuttāti sambandho. Na catukkajjhānamattameva idha sāsane sampādetabbaṃ, napi iddhividhañāṇameva, atha kho aññampi atthīti uttaruttaripaṇītapaṇītadhammadesanatthañca.

世尊所说五种俗世神通，是指相关性。此处非仅仅止于四禅的成就，亦非单凭神通知见，而是有更深层次意义，乃依次高超正法的流布宣说。

Iddhivikubbananti iddhisaṅkhātaṃ pakativaṇṇajahanakiriyaṃ, idaṃ iddhīsu vikubbaniddhiyā padhānatāya vuttaṃ, iddhiṃ vikubbanañcāti evaṃ vā attho daṭṭhabbo. Vikubbanassa visuṃ gahaṇampi vuttakāraṇeneva daṭṭhabbaṃ. Ākāsakasiṇavasena arūpasamāpattiyo na sambhavanti, ālokakasiṇañca odātakasiṇantogadhaṃ katvā ‘‘odātakasiṇapariyantesū’’ti vuttaṃ kasiṇānulomādicittaparidamanavidhino adhippetattā, ākāsanimmānādiatthaṃ pana tadubhayampi icchitabbameva. Aṭṭha aṭṭhāti yathāvuttesu kasiṇesu ekekasmiṃ aṭṭha aṭṭha samāpattiyo. Kasiṇānulomatoti kasiṇapaṭipāṭito, paṭipāṭi ca desanāvasena veditabbā. Jhānānulomo pana paṭipattivasenapi. Ukkamanaṃ ukkantaṃ, ukkantameva ukkantikaṃ, jhānassa ukkantikaṃ jhānukkantikaṃ, tato, jhānalaṅghanatoti attho. Aṅgasaṅkantito aṅgātikkamato. Cittaṃ paridametabbaṃ yadicchakaṃ yatthicchakaṃ jhānānaṃ samāpajjanādisukhatthaṃ, tesaṃ ārammaṇānañca sallakkhaṇatthaṃ. Evañhissa tattha visavitā samijjhatīti.

所谓神通增长，是指神通的通称及增长之义，此乃主论神通生起的首要要点。增长之义理应从广泛含义观察。由风遍灯火的例子可知，诸无色定定中因缘不足而不生起，光明定则通过调整光明之相折合而产生，诸定中依相顺序及心灵的安定为根本，亦应注意无边天空等境界，因二者意欲难舍难弃。八八者，是指每个修习相界的八个八种禅定境界。所谓“顺相”乃是依次循序修习，依照讲解论述法而明了之义。禅定亦如是，依修行法次第而成。所谓离越，即是突破界限。离越乃超越分别。意须调伏，或称依所欲，此乃禅那成就之乐，及修持缘起及特征。如此详细说明便是这里的要旨。

§366

366.Jhānaṃ samāpajjatīti kiṃ catubbidhampi jhānaṃ samāpajjati, udāhu ekekanti? Kiñcettha yadi catubbidhampi samāpajjati, aṅgasaṅkantito viseso na siyā, atha ekekaṃ ārammaṇasaṅkantito. Nāyaṃ doso ābhogavasena tesaṃ visesasiddhito. Yadā hi kasiṇānulomameva ābhujitvā tattha tattha kasiṇe jhānāni samāpajjati, na aṅgasaṅkantiṃ, tadā kasiṇānulomo. Yadā pana aṅgasaṅkantiṃ ābhujitvā jhānāni samāpajjati, tadā aṅgasaṅkanti veditabbā. Iminā nayena kasiṇānulomaārammaṇasaṅkantiādīnampi aññamaññaṃ viseso veditabbo. Idaṃ kasiṇānulomaṃ nāma cittaparidamananti adhippāyo.

禅定成就，是什么意思呢？诸禅定是否仅四种呢？举例论之：若诸禅俱成，无分别差异，则按相应缘界分别。而若依着分别则以单一入境分别回顾。此不足以视为错误，因为诸禅定一经依顺序修习，甚至多处入境均可成功，若无分别之心则谓之依顺序修习；反之若以分别之心修习为成，则谓之分别依禅定。以此法则，诸修习诸禅定入境分别等之差异，须明了辨别。在此，所谓依顺序禅修即指心灵安定之意。

Tathevāti ‘‘paṭipāṭiyā aṭṭhasu kasiṇesu satakkhattumpi sahassakkhattumpī’’ti etassa upasaṃhārattho tathā-saddo. Paṭilomato cettha paṭipāṭi. Tenāha ‘‘paṭilomakkamenā’’ti. Ayañhettha attho – paṭhamaṃ odātakasiṇe jhānaṃ samāpajjati, tato lohitakasiṇeti yāva pathavīkasiṇā vattabbā.

正所谓“依次八界修习八种禅定可成七十万至一百万禅定”。此为归纳说明。此中逆序即是依序之对立，因此说“逆序修习”。此处之义是：首先于光明定中成就禅定，继而是红光定，直到最后是地光定。

Punappunaṃ samāpajjananti ‘‘satakkhattuṃ sahassakkhattu’’nti vuttaṃ bahulākāramāha.

说复复不断成就禅定，如百千万次多次成就之意，即是强调修习频次之多。

Tatthevāti pathavīkasiṇeyeva. Tatoti pacchā tatiyajjhānato vuṭṭhānantarakālaṃ. Tadevāti pathavīkasiṇameva. Tato ākiñcaññāyatananti tato pathavīkasiṇugghāṭimākāse pavattitaākāsānañcāyatanasamāpattito vuṭṭhāya viññāṇañcāyatanaṃ amanasikaritvā taṃ laṅghitvā yathāvuttaākāsānañcāyatanaviññāṇassa abhāve pavattitaṃ ākiñcaññāyatanaṃ samāpajjati. Pathavīkasiṇugghāṭimākāsakasiṇaṃ pathavīkasiṇapakkhikameva hotīti vuttaṃ ‘‘kasiṇaṃ anukkamitvā’’ti. Atha vā aṭṭhasu kasiṇesu kassaci ukkamanaṃ idha kasiṇukkantikaṃ nāmāti āha ‘‘kasiṇaṃ anukkamitvā’’ti. Jhānukkantikanti ettha icchitaṃ avadhāraṇena nivattetabbaṃ, ukkamanassa ca sarūpaṃ dassetuṃ ‘‘evaṃ kasiṇa’’ntiādiṃ vatvā puna taṃ pakāraṃ saha nissayena sesakasiṇesu atidisanto ‘‘evaṃ āpokasiṇādi…pe… kātabbā’’ti āha. Tenāha ‘‘iminā nayenā’’tiādi. Yathā paṭhamajjhānamūlakaṃ pathavīkasiṇādīsu jhānukkantikaṃ dassitaṃ, evaṃ dutiyajjhānādimūlakampi taṃ yathārahaṃ dassetabbaṃ.

『就在此处』者，是指地境遍净观。『那时』者，是指第三禅起时刻。『就在此处』者，仍是地境遍净观。然后入无边空处定，谓由地境遍净观揭示空无边界而得入空无边处定，出定后不住于识处定，越过（识处）不住，因识处定无有而入无边空处定。地境遍净观的相对空无边处遍净观，正是以地境遍净相对的。『依此遍净法』故曰“依随遍净法”。或者说八遍净中有人起动，谓此处即遍净环境内闻“依随遍净法”。禅通带义，应理表达禅之起动，因缘或还说明遍净境相观此法须注意。于是发明“依此方法”本言。正如初禅等由地境遍净观示现起动，后续禅亦当依教相应示现。

Tadevāti paṭhamajjhānameva. Kasiṇukkantikepi āpokasiṇādimūlikā yojanā vuttanayeneva kātabbā, tathā yathārahaṃ dutiyajjhānādimūlikā.

『就在此处』者，是指初禅。即便是禅所依之遍净相如空境等，仍当依言所示作出合适分配，亦当如此理依应作出第二禅等相应分配。

Lohitakasiṇato ākiñcaññāyatananti lohitakasiṇaṃ āvajjento abhimukhaṃ katvā tassa ugghāṭanena upaṭṭhite kasiṇugghāṭimākāse amanasikārena ākāsānañcāyatanajjhānaṃ samāpajjitvā tattha pubbe pavattaviññāṇassa apagamaṃ ārammaṇaṃ katvā ākiñcaññāyatanaṃ samāpajjati.

由红遍净相起无边空处定，即红遍净相向前揭示，对禅所依的相境开显之后，心不住于缘界识定，放却前识投向无边空处，入无边空处定。

Itaresanti avasiṭṭharūpāvacarajjhānānaṃ. Na hi arūpajjhānesu aṅgasaṅkanti atthi, nāpi tāni pathavīkasiṇe pavattanti. Yaṃ pana aṅgārammaṇasaṅkantivacane ‘‘nīlakasiṇaṃ ugghāṭetvā ākāsānañcāyatana’’ntiādi vuttaṃ, taṃ yathālābhavasena vuttaṃ, pariyāyena vāti daṭṭhabbaṃ. Nippariyāyato pana yathā aṅgasaṅkanti rūpajjhānesu eva labbhati, evaṃ arūpajjhānesu eva ārammaṇasaṅkanti. Tassa tasseva hi jhānassa ārammaṇantare pavatti ārammaṇasaṅkanti. Tenāha ‘‘sabbakasiṇesu ekasseva jhānassa samāpajjanaṃ ārammaṇasaṅkantikaṃ nāmā’’ti.

余者即为余下寂静相禅。不于无色禅中有遍净集结，且无地境遍净相现。然对遍净境指归以火遍净揭示蓝遍净与空处定则为道理，应见其理。归纳说乃寂静禅相似遍净集结存在，如寂静禅中缘起存在，故谓“所有遍净中一禅入定，谓遍净相集结”。

Yathā pana ‘‘sabbakasiṇesū’’ti iminā ākāsaviññāṇakasiṇānampi saṅgaho hotīti na sakkā vattuṃ idha aṭṭhannaṃyeva kasiṇānaṃ adhigatattā, evaṃ sabbampi arūpajjhānaṃ ‘‘ekaṃ jhāna’’nti na sakkā vattuṃ aṭṭhannaṃ samāpattīnaṃ vasena cittaparidamanassa icchitattā. Tasmā āruppajjhānānaṃ vasena aṅgārammaṇasaṅkanti pariyāyena vuttāti veditabbaṃ. Tathā hi pītakasiṇugghāṭimākāse yaṃ paṭhamāruppaviññāṇaṃ, tadārammaṇaṃ viññāṇañcāyatanaṃ sandhāyāha ‘‘pītakasiṇato viññāṇañcāyatanaṃ samāpajjitvā’’ti. Iminā nayena sesadvayepi attho veditabbo. Ekantarikavasenāti aññattho antara-saddo. Antarameva antarikaṃ, ekajjhaṃ antarikaṃ etasminti ekantarikaṃ, jhānasamāpajjanaṃ, tassa vasena. Yathā aṅgānaṃ, ārammaṇassa ca ekajjhaṃ aññathā viseso hoti, tathā samāpajjanavasenāti. So pana viseso heṭṭhimānaṃ tesaṃ aṅgārammaṇānaṃ samatikkamanavasena hotīti vuttaṃ ‘‘ekantarikavasena aṅgānañca ārammaṇānañca saṅkamana’’nti. ‘‘Idaṃ jhānaṃ pañcaṅgika’’ntiādinā aṅgesu, ‘‘idaṃ pathavīkasiṇa’’ntiādinā ārammaṇesu ca vavatthāpitesu ekajjhaṃ tesaṃ vavatthāpane na koci viseso atthīti aṭṭhakathāsu ayaṃ vidhi nābhato. Evañca katvā jhānukkantikādīsu paṭilomakkamena, anulomapaṭilomakkamena ca ekantarikabhāvena labbhamānampi jhānādīnaṃ ukkamanaṃ na uddhaṭaṃ, tehi nayehi vināpi cittaparidamanaṃ ijjhatīti papañcaparihāratthaṃ vā te aṭṭhakathāsu anāgatāti daṭṭhabbaṃ.

说“所有遍净”，意即连空处识遍净相，也有逻辑关联，然无法说空处乃一禅，八禅皆非一禅存在，惟有禅止心寂灭愿望为由。故空处禅以缘起遍净相为方便说法。譬如喜遍净相开示初无色识，未来识所依，故谓“喜遍净有识定入”。由此理当明他的对应义。所谓“同一性”，意为同一之声，谓缘内无别，谓禅之入定性质一致。同理遍净心于相遍净境如身体与受支之别，禅入定同一性亦应如是。此区别在于，遍净境内不同之辨，禅入定同一性在于心性，谓此禅依循相界转变而心不狂起，心境调伏故。此说可释为禅起动虽有顺逆用法，实无高举狂心，解脱烦恼安立方便法也。

§367

367.Abhāvitabhāvano jhānābhiññāsu akatādhikāro. Tattha upanissayarahitopīti keci. Ādibhūtaṃ yogakammaṃ ādikammaṃ, taṃ etassa atthīti ādikammiko, pubbe akataparicayo bhāvanaṃ anuyuñjanto. Tenāha ‘‘yogāvacaro’’ti. Kasiṇaparikammampi bhāroti dosavivajjanādividhinā kasiṇamaṇḍale paṭipatti yāva uggahanimittuppatti kasiṇaparikammaṃ, tampi nāma bhāro, pageva iddhivikubbanāti adhippāyo. Nimittuppādananti paṭibhāganimittuppādanaṃ . Taṃ vaḍḍhetvāti taṃ nimittaṃ, bhāvanañca vaḍḍhetvā. Na hi bhāvanāya vināva nimittavaḍḍhanaṃ labbhati. Keci upacārasamādhiṃ labhitvā appanāsamādhiṃ adhigantuṃ na sakkonti, tādisāpi bahū hontevāti āha ‘‘appanādhigamo bhāro’’ti. Appanādhigamoti vā aṭṭhannaṃ samāpattīnaṃ adhigamamāha. Aññova samāpattīnaṃ upanissayo , añño abhiññānanti āha ‘‘paridamitacittassāpi iddhivikubbanaṃ nāma bhāro’’ti. Khippaṃ nisanti nisāmanaṃ jhānacakkhunā pathavīkasiṇādijhānārammaṇassa dassanaṃ etassāti khippanisanti, sīghataraṃ jhānaṃ samāpajjitā, tassa bhāvo khippanisantibhāvo. Ambatarunicitaṃ mahāmahindattherādīhi otiṇṇaṭṭhānaṃ therambatthalaṃ. Yathā paṭipakkhavijayāya yodhājīvā nimmalameva asitomarādiṃ gahetvā vicaranti, evaṃ bhikkhunāpi kilesavijayāya nimmalāva jhānābhiññā vaḷañjitabbāti imamatthaṃ dassetuṃ ‘‘tasmā’’tiādi vuttaṃ.

367.於未成就禅定之心，所谓证得禅定而心尚未成熟者。谓无依止之所。初境瑜伽禅修所在，谓此始勤行初禅所依以往未熟练修习。称为“瑜伽用语”。禅所行用力，谓用力以除恶毒烦恼诸身境，以至成起缘故禅用行为禅所行持，谓此是用力，即意志力。所谓目的用力谓兴起缘起禅用力成长，禅修成就。虽得近行禅定，未能得无漏实相禅定者，谓此诸多。故曰“得实相禅定为用力”。所谓得实相谓八禅成就。其余依止谓为别所证慧。又称“念护心意禅定用力”为慧所依。谓禅修速成快乐禅，速入禅眼，显现初境诸遍净相之方便，谓迅速安住，速成禅境。大长老摩诃摩辛等得证法义，譬如战士胜敌后，轻易携带无沾污器具巡行，如此比库亦应用禅定战胜烦恼，禅定增进而成阿毗达摩证慧，故说“所以也”。

Patiṭṭhābhāvoti idha parassa upaddavūpasamanaṃ adhippetaṃ. Taṃ hi khippanisantibhāvatopi garutaraṃ accāyikakiccasādhanavasena vidhātabbato durabhisambhavatarattā. Taṃ pana rakkhitattheranidassaneneva siddhampi tato garutarena aṅgāravassaparittāṇena vibhāvetuṃ ‘‘giribhaṇḍavāhanapūjāya…pe… thero viyā’’ti āha. Giribhaṇḍavāhanapūjā nāma cetiyagirimādiṃ katvā sakaladīpe, samudde ca yāva yojanā mahatī dīpapūjā. Pathaviṃ māpetvāti mārena pavattitaṃ aṅgāravassaṃ phuliṅgamattenapi yāva manusse na pāpuṇāti, tāvadeva ākāse pathaviṃ nimminitvā.

“Patiṭṭhābhāvo”指此处为对他方烦恼消除的统摄。虽迅速产生，然因其极为严重，作为消除烦恼的殊胜手段理应加以建立。这点只有依仗长老的示现才能证明其成立，之后以火雨雨遮盖更为重要，由此可分辨出“为山货车供养”等事。所谓“为山货车供养”，是指分别设立祭祀佛塔山等诸地，遍及群岛，乃至在广阔大海达数由旬之遥布置灯火供养。因地被蔽，火雨之炽烈烧灼盛极，虽具毒害，人间皆不及，乃至天上以此火雨制造出地面。

Balavapubbayogānanti garutarūpanissayānaṃ, iddhividhādīnaṃ hetubhūtamahābhinīhārānanti attho. Aggasāvakādīnanti ādi-saddena ekacce mahāsāvake saṅgaṇhāti. Bhāvanānukkamo yathāvuttaṃ cittaparidamanaṃ. Paṭisambhidādīti ādi-saddena ṭhānāṭhānañāṇādīnampi saṅgaho veditabbo, na sesābhiññānameva. Sāvakānampi hi ṭhānāṭhānañāṇādīni padesavasena ijjhanti. Tasmāti yasmā pubbahetusampannasseva yathāvuttaṃ bhāvanānukkamaṃ vinā abhiññāyo ijjhanti, na itarassa, tasmā. Aggidhamanādīhīti aggimhi tāpanakoṭṭanādīhi. Yathā cāti ca-saddena lākhākārādīnaṃ lākhākoṭṭanādiṃ avuttampi saṅgaṇhāti. Chanda…pe… vasenāti ‘‘chandavato ce abhiññā sijjhati, mayhampi sijjhatī’’ti kattukamyatāchandaṃ sīsaṃ dhuraṃ jeṭṭhaṃ pubbaṅgamaṃ katvā, chandaṃ vā uppādetvā taṃ bhāvanāya mukhaṃ katvā jhānassa samāpajjanavasena. Eseva nayo sesesupi. ‘‘Āvajjanādivasībhāvavasenā’’ti idaṃ aṭṭhasupi samāpattīsu sātisayaṃ vasībhāvāpādanaṃ sandhāya vuttaṃ. Tañca kho ādikammikavasena, na katādhikāravasenāti āha ‘‘pubbahetu…pe… vaṭṭatī’’ti. Pubbahetusampannassa hi yaṃ jhānaṃ pādakaṃ katvā abhiññā nibbattetabbā, tattheva sātisayaṃ ciṇṇavasitāpi icchitabbā, na sabbatthevāti adhippāyo. ‘‘Catutthajjhānamatte ciṇṇavasinā’’ti vacanato arūpasamāpattiyo vināpi abhiññā ijjhantīti vadanti. Tampi yadi pubbahetusampannassa vasena vuttaṃ, yuttameva. Athetarassa, tesaṃ matimattaṃ. Yathāti yena pakārena yena vidhinā. Etthāti etasmiṃ iddhividhanipphādane.

“Balavapubbayoga”者，指依靠火雨形状及其能力变化等诸多神通术的因缘。而“Aggasāvakādin”初，以此词统摄部分大弟子齐聚。“Bhāvanānukkama”即依先前所说修习心之调伏。所谓“Paṭisambhidā”以初始词汇，须了知场所知识等集合，非仅剩余般若。即使比库们亦循场所知识等部分予以计算。因此因具先行因缘，此般依照所言修习之先行轨迹，方能生起般若，而非他人。故其名曰“火行”等，是指火焰的炽烧与堆积。如同“Ca”词也包含数量、堆积等意。当以“Chanda”词表达“若有以欲乐生般若，亦随其生”，此欲意首为前导，后引导入修行，以进入禅定作结。此法乃是其他结论之根本。所谓“āvajjanādivasībhāva”，即第八禅定中，生起养成正念热勤之额外观察。又言，此乃初习者因，非得权柄之因，故云“pubbahetu……周而复始”。具先行因缘之禅定能达般若，则当作意愿，虽久已断恶亦当续修，不废止也。所谓“除非完成第四禅”诸句话，谓非空无色定层禅定亦希求般若。若由具先行因之力而生起，方为合适。否则诸士对此有不同见解。所谓“yathā”指任何方法、任何法门，此处即说明各种神通实现方式的分类。

§368

368.Tatrāti ca tadeva paccāmasati. Pāḷinayānusārenevāti pāḷigatiyā anusaraṇeneva, pāṭhasaṃvaṇṇanānukkamenevāti attho. ‘‘Catutthajjhānaṃ upasampajja viharatī’’ti vatvā ‘‘so’’ti vuttattā āha ‘‘adhigatacatutthajjhāno yogī’’ti. ‘‘Evaṃ samāhite’’ti ettha evaṃ-saddo heṭṭhājhānattayādhigamapaṭipāṭisiddhassa catutthajjhānasamādhānassa nidassanatthoti āha ‘‘evanti catutthajjhānakkamanidassanameta’’nti, catutthajjhānassa, tassa ca adhigamakkamassa nidassanaṃ. Yena samādhānānukkamena catutthajjhānasamādhi laddho, tadubhayanidassananti attho. Tenāha ‘‘iminā…pe… vuttaṃ hotī’’ti. Yadipi ‘‘eva’’nti idaṃ āgamanasamādhinā saddhiṃ catutthajjhānasamādhānaṃ dīpeti. Satipārisuddhisamādhi eva pana iddhiyā adhiṭṭhānabhāvato padhānanti āha ‘‘catutthajjhānasamādhinā samāhite’’ti. Upekkhāsatipārisuddhibhāvenāti upekkhāya janitasatipārisuddhisabbhāvena. Sabbapaccanīkadhammūpakkilesaparisuddhāya hi paccanīkasamanepi abyāvaṭāya pārisuddhiupekkhāya vattamānāya catutthajjhānaṃ, taṃsampayuttadhammā ca suparisuddhā, suvisadā ca honti, satisīsena pana tattha desanā katāti āha ‘‘upekkhāsatipārisuddhibhāvena parisuddhe’’ti. Parisuddhiyā eva paccayavisesena pavattiviseso pariyodātatā sudhantasuvaṇṇassa nighaṃsanena pabhassaratā viyāti āha ‘‘parisuddhattāyeva pariyodāte, pabhassareti vuttaṃ hotī’’ti.

第368条。此处谓彼称为“paccāmasati”（回忆之名）。“Pāḷinayānusāreneva”即依照巴利语正音，“pāṭhasaṃvaṇṇanānukkamena”则指与读诵注释相应之意。“云‘得至第四禅定’然后‘是’云‘成就第四禅行者’，意即言归正传之意。”语谓集中禅的功能乃解脱四禅相胜妙法门之标示。“因为达到完全禅定（samādhi）才得第四禅，因此称为‘如此第四禅禅定显现’。”。所谓第四禅以及获得禅定的证量之说明，共同表明此理。以此“以此为基础……”等句，义谓此处通过禅定修行得第四禅，能证到两种证量。故言“由此……云”意针对此事的展开。虽“evā”等字含明修行者借禅定光亮达第四禅。“念净禅定”实为神通之所依、决心所在，故称“与第四禅禅定俱足时”、“无生起任运的平等念净”。“upekkhāsatipārisuddhi”意为以无分别之念净生起的平等念，也称遍净。谓其全面净除一切依缘妨碍，心净然畅。故第三禅被称“处净”，平等念净则得此净处。这些条件与依缘所生皆纯净。而“parisuddhatā”与“pariyodātatā”形容绝对纯净、光亮绝胜、金刚光明之状态，谓禅定极妙曜然。“明澈光净要如金色打磨光泽闪耀般”，乃为此义。

Sukhādīnaṃ paccayānaṃ ghātenāti sukhasomanassānaṃ, dukkhadomanassānañca yathākkamaṃ rāgadosapaccayānaṃ vikkhambhanena. ‘‘Sukhaṃ somanassassa paccayo, somanassaṃ rāgassa, dukkhaṃ domanassassā’’ti hi vuttaṃ. Yathā rāgādayo cetaso malāsucibhāvena ‘‘aṅgaṇānī’’ti vuccanti, evaṃ upagantvā kilesanaṭṭhena upakkilesāti āha ‘‘anaṅgaṇattāyeva vigatūpakkilese’’ti. Tenāha ‘‘aṅgaṇena hi taṃ cittaṃ upakkilissatī’’ti, vibādhīyati upatāpīyatīti attho. Subhāvitattāti paguṇabhāvāpādanena suṭṭhu bhāvitattā. Tenāha ‘‘vasībhāvappatte’’ti, āvajjanādinā pañcadhā, cuddasavidhena vā paridamanena vasavattitaṃ upagateti attho. Vase vattamānaṃ hi cittaṃ paguṇabhāvāpattiyā suparimadditaṃ viya cammaṃ, suparikammakatā viya ca lākhā mudunti vuccati. Kammakkhameti vikubbanādiiddhikammakkhame. Tañca ubhayanti mudutākammaniyadvayaṃ.

“Sukhādīnaṃ paccayānaṃ ghātena”，是指由乐爽心情所依据的障碍，即对乐及忧心者在烦恼湿渍延展的影响中，因嗔等烦恼起伏而波动。世尊所说的“乐是乐心之缘，乐心是喜欢之缘，苦是忧心之缘”，此三法显彰其因果相续。正如苦恼等烦恼如心垢般被称为“荑”，由此烦恼滋长则肮脏恐怖不洁，如此正说“无荑”，意为无此污秽者。世尊又说“由荑则心必污秽”，是指此心受干扰必生烦恼与激愤。所谓“subhāvitattā”是修习良善品质之成熟，谓心理得大修与调伏。语云“vasībhāvappatte”为成熟安住，乃由五种烦恼消除及十余种断除所成，心已巩固住处。成熟之心泽若皮肤被精致养护，隆盛如妙掌印所成标记。所谓“kammakkhame”则是广延作用力，意为功用广泛的能力。此二者皆为柔顺安稳的作用和妙用，双重支持。

Nāhantiādīsu na-kāro paṭisedhattho. Ahanti satthā attānaṃ niddisati. Bhikkhaveti bhikkhū ālapati. Aññanti idāni vuccamānacittato aññaṃ. Ekadhammampīti ekampi sabhāvadhammaṃ na samanupassāmīti sambandho. Ayaṃ hettha attho – ahaṃ, bhikkhave, sabbaññutaññāṇena olokentopi aññaṃ ekadhammampi na samanupassāmi. Yaṃ vasībhāvāpādanena bhāvitaṃ, tathā punappunaṃ karaṇena bahulīkataṃ, evaṃ savisesamudubhāvappattiyā muduṃ, kammakkhamatāya kammaniyañca hoti. Yathayidaṃ cittanti attano, tesañca paccakkhatāya evamāhāti. Yathā yathāvuttā parisuddhatādayo na vigacchanti, evaṃ subhāvitaṃ cittaṃ.

“Nāhantiādīsu na-kāro”，意为不作伤害之行为是为断除。杀害佛教授其自证真实。比库们随顺此意说法。现在有些人与此相违，不能观察单一法的方法。此处意谓“诸比库们，我虽了达一切法之总观，但不能全然洞察单一法也。”因由成熟安住、反复实践而广泛增益，故具更详细清晰之柔软，同时具足作业能力。此为自性心之主旨。正如彼等不离净性差别，法心如理相应而成纯良。

Tattha avaṭṭhitaṃ idha ‘‘ṭhitaṃ, āneñjappatta’’nti ca vuttanti āha ‘‘etesu parisuddhatādīsu ṭhitattā ṭhite, ṭhitattāyeva āneñjappatte’’ti. Yathā mudukammaññatā vasībhāvappattiyā lakkhīyanti, evaṃ vasībhāvappattipi mudukammaññatāhi lakkhīyatīti, mudukammaññabhāvena vā attano vase ṭhitattā ‘‘ṭhite’’ti vuttaṃ. Yathā hi kāraṇena phalaṃ niddharīyati, evaṃ phalenāpi kāraṇaṃ niddharīyatīti niccalabhāvena avaṭṭhānaṃ āneñjappatti. Sā ca sampayuttadhammesu thirabhāvena, paṭipakkhehi akammaniyatāya ca sambhavantī saddhādibalānaṃ ānubhāvena hotīti ‘‘saddhādīhi pariggahitattā āneñjappatte’’ti saṅkhepato vuttamatthaṃ vivarituṃ ‘‘saddhāpariggahitaṃ hī’’tiādi vuttaṃ. Tattha saddhāpariggahitanti evaṃ subhāvitaṃ vasībhāvappattaṃ etaṃ cittaṃ ekaṃsena abhiññāsacchikaraṇīyānaṃ dhammānaṃ abhiññāsacchikiriyāya saṃvattatīti evaṃ pavattāya saddhāya pariggahitaṃ yathāvuttasaddhābalena upatthambhitaṃ. Assaddhiyenāti tappaṭipakkhena assaddhiyena hetunā na iñjati na calati na kampati, aññadatthu upari visesāvahabhāveneva tiṭṭhati. Vīriyapariggahitantiādīsupi iminā nayena attho veditabbo. Ayaṃ pana viseso – vīriyapariggahitanti vasībhāvāpādanaparidamanasādhanena vīriyena upatthambhitaṃ. Satipariggahitanti yathāvutte bhāvanābahulīkāre asammosasādhikāya, kusalānañca dhammānaṃ gatiyo samannesamānāya satiyā upatthambhitaṃ. Samādhipariggahitanti tattheva avikkhepasādhanena samādhānena upatthambhitaṃ. Paññāpariggahitanti tassā eva bhāvanāya upakārānupakāradhammānaṃ pajānanalakkhaṇāya paññāya upatthambhitaṃ. Obhāsagatanti ñāṇobhāsasahagataṃ. Obhāsabhūtena hi yathāvuttasamādhānasaṃvaddhitena ñāṇena saṃkilesapakkhaṃ yāthāvato passanto tato utrasanto ottappanto taṃ adhibhavati, na tena abhibhūyati. Tenāha ‘‘kilesandhakārena na iñjatī’’ti. Etena ñāṇapariggahitaṃ hirottappabalaṃ dasseti.

此处言“ṭhitaṃ、āneñjappatta”指内心稳定不动之义。谓曰“于此诸如纯净之类处，稳定而立，于安住时必定不动。”正如以柔软行为成熟安住之显现，亦应如此以柔软为安住之标准，因此谓“以柔软为安住”。譬如因缘而得果，果亦可显因，心性因果相续而不动亦是。此稳定安住于真如法性相顺处，且于反面不做恶行，成为信力修行者之确保，故云“以信力安住”。简言之信心作为支撑，确保此安住之心，是一切能成就般若智慧的根本。若无信或反面信，则心定不稳如浮游漂移。以力量等亦如是，此意应以成熟安住之柔软控制力相辅相成。所谓念力为于多方修行无怒心、正善法趋向之力量而得支持。定力以不受扰乱的心力维持。慧力以辨识彼此效果之智慧稳定。此三力集成“智慧力之伴随显现”。因慧力得见光明之伴随，以正见光照，心生惧敬不受称讳惑乱。言“kilesandhakārena na iñjatī”意为因烦恼暗蔽而不动摇。由彼此关系构成成熟安住之智慧信力。

Aṭṭhaṅgasamannāgatanti catutthajjhānasamādhinā samāhitatā, parisuddhatā, pariyodātatā, anaṅgaṇatā, vigatūpakkilesatā, mudubhāvo, kammaniyatā, āneñjappattiyā ṭhitatā, samāhitassa vā cittassa imāni aṅgānīti ‘‘samāhite’’ti imaṃ aṅgabhāvena aggahetvā ṭhitiāneñjappattiyo visuṃ gahetvā imehi aṭṭhahi aṅgehi samannāgataṃ. Abhinīhārakkhamanti iddhividhādiatthaṃ abhinīhārakkhamaṃ tadabhimukhaṃ karaṇayoggaṃ. Tenāha ‘‘abhiññāsacchikaraṇīyānaṃ dhammānaṃ abhiññāsacchikiriyāyā’’ti.

所谓具足八支者，是指依止第四禅那的禅定而生起的定境，即专注、清净、清洁、无垢、无染污、柔和、依禅定而摄持，得安住于无烦恼之辨胜。此处“专注”乃指内心以此八支构成的身相为根本，修持安住无烦恼，是八支完备具足。所谓“如意神通的摄护”乃指神通等力为依止，令其持守不失，故称之为“能证诸神通等法的证智实现”。

Kāmaṃ nīvaraṇāni vikkhambhetvā eva paṭhamajjhānasamadhigamo, vitakkādike vūpasame eva ca dutiyajjhānādisamadhigamo, tathāpi na tathā tehi dūrībhūtā apetā vā yathā catutthajjhānato, cetaso malīnabhāvasaṅkhātauppilābhogakarehi nīvaraṇādīhi suṭṭhu vimuttiyā tassa parisuddhi, pariyodātatā ca yuttāti āha ‘‘nīvaraṇa…pe… pariyodāte’’ti. Jhānapaṭilābhapaccayānanti jhānapaṭilābhahetukānaṃ jhānapaṭilābhaṃ nissāya uppajjanakānaṃ. Pāpakānanti lāmakānaṃ. Icchāvacarānanti icchāya avacarānaṃ icchāvasena otiṇṇānaṃ ‘‘aho vata mameva satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyyā’’tiādinayappavattānaṃ mānamāyāsāṭheyyādīnaṃ. Abhijjhādīnanti ādi-saddenāpi tesaṃyeva saṅgaho. Abhijjhā cettha paṭhamajjhānena avikkhambhaneyyā, mānādayo ca tadekaṭṭhā daṭṭhabbā ‘‘jhānapaṭilābhapaccayāna’’nti anuvattamānattā. Vikkhambhaneyyā pana nīvaraṇaggahaṇeneva gahitā, kathaṃ pana paṭhamajjhānena avikkhambhaneyyā idha vigacchantīti? ‘‘Sabbe kusalā dhammā sabbākusalānaṃ paṭipakkhā’’ti sallekhapaṭipattivasena evaṃ vuttaṃ jhānassa aparāmaṭṭhabhāvadassanato. Ye panettha ‘‘icchāvacarānaṃ abhijjhādīna’’nti imehi padehi kopaapaccayakaāmarāgabyāpādādayo gahitāti adhippāyena ‘‘jhānapaṭilābhapaccayāna’’nti pāṭhaṃ paṭikkhipitvā ‘‘jhānapaṭilābhapaccanīkāna’’nti pāṭhoti vadanti, taṃ tesaṃ matimattaṃ tathā pāṭhasseva abhāvato. Jhānapaṭilābhapaccanīkā ca nīvaraṇā ceva tadekaṭṭhā ca tesaṃ dūrībhāvaṃ vatvā puna abhāvavigamacodanāya ayujjamānattā. Nanu ca anaṅgaṇasutta- (ma. ni. 1.57 ādayo) vatthasuttesu (ma. ni. 1.70 ādayo) ayamattho na labbhati, oḷārikānaṃyeva pāpadhammānaṃ tattha adhippetattā? Saccametaṃ, idha pana adhigatacatutthajjhānassa vasena vuttattā sukhumāyeva te gahitā, aṅgaṇūpakkilesatāsāmaññena panettha suttānaṃ apadisanaṃ. Tathā hi ‘‘suttānusārenā’’ti vuttaṃ, na pana suttavasenāti. Avassaṃ ce tamevaṃ sampaṭicchitabbaṃ adhigatajjhānānampi kesañci icchāvacarānaṃ pavattisabbhāvato.

第一禅定是对欲界烦恼的断除而得，第二禅及后续禅定则是思虑等伪善心的消除。然而即使如此，这些烦恼并未如第四禅那般根除远离。因第四禅那断除诸染污，故内心清净、清洁。此故有云“烦恼断除而清净”。所谓“禅定所得的因缘”，是指因上述善法所成就而得之禅定果。所谓“恶”是指垢秽污浊，诸如贪欲、瞋恚等。所谓“欲行”是指因欲乐而生起的行为，这些皆因第一禅而不动摇的分别故。此处贪欲等烦恼虽未断除，但依止第一禅定而摄受，且傲慢等亦须从第一禅开始观察。其不动摇，缘于第一禅无失，依此教法说“诸善法皆为诸善法对立面”。因此观照禅定深微境界时，第一禅具足此摄持力。此处“欲行与贪欲等”为烦恼之一类，但此义不包含“打断第一禅”的阅读。其原文欲表明的是这些烦恼为断除禅定所得而远离，故名为“断除禅定所依烦恼”。然而，《无垢经》等语中所说之意，并非此谓，因诸恶法皆属恶道，无法于此地得到完全舍断。因此遵循“经文为依”，不是仅凭经文表面；若依第四禅定的果位来看，则已微微断除此等染污，所故诸经文为此证言。综上，禅定虽少染，但不可由此断定第一禅不得有染污染染，如此说为重申立场。

Iddhipādabhāvūpagamenāti iddhiyā pādakabhāvassa padaṭṭhānabhāvassa upagamanena. Bhāvanāpāripūriyāti ito paraṃ kattabbassa abhāvavasena abhinīhārakkhamabhāvanāya paripuṇṇattā. Paṇītabhāvūpagamenāti tato eva padhānabhāvaṃ nītatāya uttamaṭṭhena, atittikaraṭṭhena ca paṇītabhāvassa upagamanena. Ubhayañcetaṃ ṭhitiyā kāraṇavacanaṃ paripuṇṇāya bhāvanāya paṇītabhāvappattiyā ‘‘ṭhite’’ti. ‘‘Āneñjappatte’’ti idaṃ ṭhitiyā visesanaṃ. Tenāha ‘‘yathā āneñjappattaṃ hoti, evaṃ ṭhite’’ti. Imasmiṃ pakkhe ‘‘ṭhite āneñjappatte’’ti ubhayamekaṃ aṅgaṃ, ‘‘samāhite’’ti pana idampi ekamaṅgaṃ. Tenevassa paṭhamavikappato visesaṃ sandhāyāha ‘‘evampi aṭṭhaṅgasamannāgata’’nti.

所谓“依止神通之相”，是谓因神通力而具足其基，即凭由意愿掌控之步伐之相而集成。所谓“修习圆满”，是指此处修习毕竟成熟，因无倒退故而称为给予依止神通的摄护已完备。所谓“善德之相依止”，是指借由此步伐相的坚固、不动摇，且由恰当程度的善德所摄受。以上二者因坚固不动摇的因缘而相互为因，为完整之说，别称为“安住”。所谓“得安住得无烦恼”，此“安住”有特殊含义。是故称之为“具有八支完备”。所谓“依止”指前述第一禅定的初次开启，故此处才特意称作“依止”。

Dasaiddhikathāvaṇṇanā十种神变论的注释

§369

369.Nipphattiatthenāti sijjhanaṭṭhena. Paṭilābhaṭṭhenāti pāpuṇanaṭṭhena. Tanti kāmitaṃ vatthuṃ. Samijjhatīti nipphajjati. Pabbajjaṃ ādiṃ katvā yāva jhānamaggā idha nekkhammaṃ. Ijjhatīti pāpuṇīyati. Paṭiharatīti pāṭihāriyanti yasmā paṭipakkhaṃ harati apaneti, tasmā pāṭihāriyaṃ. Attano paṭipakkhaṃ haratīti paṭihāriyaṃ, nekkhammādi, paṭihāriyameva pāṭihāriyaṃ, yathā ‘‘vekataṃ, vesama’’nti ca.

所谓“成就之义”，指得成禅定的境界。所谓“得瓶”，指达到。称贪欲等为应舍弃恶趣障碍。所谓“懊悔”，指懊丧难忍。由出家修行一直达到禅定之道，谓宁可舍弃世间烦恼。所谓“得”，指可得；所谓“夺取”，是指夺回对诸恶的掌控，故以“夺取”为名，意为夺取自己对对立前行心的控制，如“远离、摒弃”义。

Ijjhanaṭṭhenāti nipphajjanaṭṭhena. Upāyasampadāyāti sampannaupāyassa, ñāyārambhassāti attho. Ijjhatīti pasaveti. Sīlavāti ācārasīlena sīlavā. Kalyāṇadhammoti dasakusalakammapathavasena sundaradhammo. Sīlasampattiyā vā sīlavā. Dānādisesapuññakiriyavatthuvasena kalyāṇadhammo. Paṇidahissatīti patthessati.

所谓“成就”，是指实现彼层境界。所谓“得道之法”，意谓成就方便。所谓“懊悔”，即懊丧之意。所谓“戒”，即行为戒律。所谓“善法”，是十种善业道。因持守戒德而称具戒。所谓“善法”，亦指包括布施等功德善行而成的善业。所谓“愿得善果”，言愿求此果报。

Ijjhantīti vaḍḍhanti, ukkaṃsaṃ pāpuṇantīti attho. Sātisayanipphajjanapaṭilābhasijjhanabuddhiatthe hi iddhi vuttā. Sā dasavidhāti sabbā iddhiyo ānetvā atthuddhāravasena idhādhippetaṃ iddhiṃ dassetuṃ vuttaṃ. Bahubhāvādikassa adhiṭṭhānaṃ adhiṭṭhahanaṃ etissā atthīti adhiṭṭhānā. Vividhaṃ rūpanimmānasaṅkhātaṃ kubbanaṃ etissā atthīti vikubbanā. Manomayāti jhānamanena nibbattibhāvato manomayā. Ñāṇassa vipphāro vegāyitattaṃ etissā atthīti ñāṇavipphārā. Ariyānaṃ ayanti ariyā. Yato kutoci kammavipākato jātā iddhi kammavipākajā. Sātisayapuññanibbattā iddhi puññavato iddhi. Kammavipākajā iddhi jātito paṭṭhāya hoti, itarā yadā tadā puññassa vipaccanakāleti evaṃ vā imāsaṃ viseso veditabbo. Āthabbanavijjābhinibbattā vijjāmayā. Sammāpayogo upāyapayogo ñāyārambho.

所谓“成长”，即增长，意指获得神通。所谓“禅定所得成就之智”，乃称述此神通的见地。所说十种神通，皆为具足神通之现象。所谓“坚定不移的决心”，是做主、主宰的意思。所谓“障碍”，是指各种异化、变质。所谓“心意造作”，因禅定心念生起变化。所谓“智之转用”，是智力变化。所谓“圣者”，是指高贵者。所谓“由何处生起”，乃由先前业力感得。所谓“善根生具的神通”，意指由善业孕育的神通。又由业力的成就而时有显现，故示如今所说神通之特殊。谓由八正道学慧所得。所谓“正见”、“正精进”等，皆为工具。

§370

370.Pakatiyā ekoti sabhāvena eko. Bahukanti bahuṃ. Tena aggahitaparicchedaṃ adhiṭṭhātabbassa anekabhāvaṃ dassetvā puna paricchedato dassetuṃ ‘‘sataṃ vā’’tiādi vuttaṃ. Āvajjatīti parikammasaṅkhātena ābhogena ābhujati bhāvirūpe tena parikammamanasikārena manasi karoti. Ñāṇena adhiṭṭhātīti tathā parikammaṃ katvā abhiññāñāṇena yathādhippete bahuke adhiṭṭhāti, adhiṭṭhānacittena saheva bahubhāvāpattito bahubhāvāpādakaṃ iddhividhañāṇaṃ pavattento ca tathā adhiṭṭhātīti vuccati. Sesesupi eseva nayo. Evanti pakārattho evaṃ-saddo, tena sabbampi adhiṭṭhānappakāraṃ saṅgaṇhāti. Adhiṭṭhānavasenāti ‘‘ñāṇena adhiṭṭhātī’’ti (paṭi. ma. 3.10) evaṃ vuttaadhiṭṭhānavasena nipphannattā.

帕卡蒂耶（意为“一”）即为「会合」，谓众多之中单一者；巴胡坎提（意为“众多”）即多。由此就应当以此作为分段来加以掌握，既显示其多样变化，又可依据段落分明而达于展现，故有言“百者或许”等。所谓“阿瓦贾提”（觉者之作用）者，乃指伴随行为之果报及其所资依缘，凭依于发意之态而在心中作观照。由智慧而得以把握，当以“阿迪塔”（发意）为依，实施此般行为，凭借亲证通达之知识，依诸多所作各别实施发意，依发意心境协同发生，显现出多种状态而引发动此显现力所知之变化，即此谓发意。其余诸义亦同理可循。此法义即为此般方式之发音，由此可将一切皆归纳于发意之类别。所谓“依智慧发意”（adhitthānavasena）则有言“以智慧为依发意”，此等言论乃由此而生。

§371

371.Pakativaṇṇanti pakatisaṇṭhānaṃ attano pākatikarūpaṃ. Pakativaṇṇavijahanavikāravasenāti attano pakativaṇṇavijahanapubbakassa kumārakavaṇṇādivaṇṇavikārassa vasena.

帕卡提范纳是指事物生成的状况，意即其自显现、显露之形相。所谓帕卡提范纳·维加哈纳·维卡拉，乃指该生成状态变化的前因，譬如孩童形态的种种变化。

§372

372.Imamhā kāyāti paccakkhabhāvena ‘‘imamhā’’ti vuttā bhikkhussa karajakāyā. Aññaṃ kāyanti aññaṃ iddhimayaṃ kāyaṃ. Tato eva iddhimayarūpavantatāya rūpiṃ. Abhiññāmanena nibbattattā manomayaṃ. Nipphattivasenāti nipphajjanavasena. Abhiññāñāṇassa hi yathā manomayo kāyo nipphajjati, tathā pavatti manomayiddhi. Eseva nayo sesesupi. Yadi evaṃ kathamayameva manomayiddhīti? Ruḷhīvesā veditabbā yathā ‘‘manomayo attabhāvo’’ti, yathā vā ‘‘gosamaññā visāṇādimati piṇḍe’’. Atha vā abbhantarato nikkhante, iddhimatā ca ekantasadise imasmiṃ nimmāne supākaṭo manasā nibbattitabhāvoti yathā sātisayo manomayavohāro, na tathā aññāsu adhiṭṭhānavikubbaniddhīsu samaññantaravantāsūti veditabbaṃ.

此处所说的“此身”，是在本地之意，即指比库之行动之身。所谓他身，谓具有神通变化之身。因此，此身具有神通的形态。由对神通通达觉知所生，乃心造之身。所谓“涅槃”，谓由彻底灭尽（阿灭）而成。譬如通达觉知之法，如心身生成灭尽相似，而神通力亦由此如此生成。其余同类义亦然。若问如此神通力如何仅为心身之神通力？实当观察如有人由“心造是其自性”，亦如“诸毛发、脏器聚合于体内”。若自内而出，则此神通亦独生，此即神通力单一性於此生成之所以。如猎人之常用神通手段之行持例，彼此乃有别，形态各异。此神通若无别处发意生成之，则尘沙多端法所引发之神通等，将不复显现，此义宜得知。

§373

373.Ñāṇuppattito pubbe vāti arahattamaggañāṇuppattito pubbe vā vipassanākkhaṇe, tatopi vā pubbe antimabhavikassa paṭisandhiggahaṇato paṭṭhāya. Pacchā vā yāva khandhaparinibbānā. Taṅkhaṇe vā magguppattisamaye. Ñāṇānubhāvanibbatto visesoti sūriyassa uṭṭhitaṭṭhāne, samantato ca ālokakaraṇasamatthatā viya tasseva ñāṇassa ānubhāvena nibbatto sabbaso pahātabbapahānabhāvetabbabhāvanāpāripūrisaṅkhāto viseso. Vatthūni pana anantarāyatāvasena āgatāni. Aniccānupassanāyāti saṅkhāre aniccato anupassantiyā balavavipassanāya. Āraddhavipassanassa hi yathāvuttavipassanāya pavattikkhaṇe tato pubbe, pacchā ca pakiṇṇakasammasanavāre niccasaññāya pahānaṭṭho ijjhati. Eseva nayo sabbattha. Kāmaṃ ettakāya saṅkhepakathāyapi adhippetattho pakāsitova , vitthārakathāya pana vibhūtataro hotīti āha ‘‘vitthārena kathetabba’’nti.

智慧之生起，往昔谓阿拉汉道智之生起，或谓前禅念住之觉察；此皆往昔或终末生者缘起所依。其后至五蕴灭尽，则在智慧道相会时；即生成智慧之际。智慧感受所依现象，例如太阳升起之际，及普遍光照之相，同此智慧感受全然依归于应舍弃者之舍弃心相，乃生起特异感受。在诸境现行无障碍之际而生；由无穷障碍中现行者。对无常之观照，谓对诸行无常真相之观照，能力犹如其观。正如所说之修习正观之起始，则于先前及之后及期间，在净除诸念与断却执着时成就；各处皆然。谓欲乐之对此如此虽简略论述，然详说更彰显其深义，故云“应详述之”。

Gabbhagatassevāti anādare sāmivacanaṃ. Vuttanayenāti ‘‘pacchimabhavikassā’’tiādinā bākulattheravatthumhi vuttanayena.

“如胎中果”者为失敬之俗语。所谓“说法者”，指依教理之例，在巴库拉长老传中云“西归者”等，称谓由是。

Dārubhāraṃ katvāti dārubhāraṃ sakaṭe katvā, āropetvāti attho. Ossajjitvāti chaḍḍetvā. Sakaṭamūleti sakaṭasamīpe. Vāḷayakkhānucariteti kururehi yakkhehi anuvicaritabbe. Yakkhapariggahitañhi rājagahanagaraṃ.

“承木负重”指将木头置于车上负载之意，“装上”是其义；“弃舍”意为放弃。“车之本体”即近车之处。谓追随宝贝牙仙鬼及其他妖鬼行者，即降服诸鬼之意。传说中妖鬼掌管王舍城及其周围之境。

§374

374.Samādhitoti paṭhamajjhānādisamādhito. Pubbeti upacārajjhānakkhaṇe. Pacchāti samāpattiyā ciṇṇapariyante. Taṅkhaṇeti samāpannakkhaṇe. Samathānubhāvanibbatto visesoti tasmiṃ tasmiṃ jhāne samādhitejena nibbatto nīvaraṇavikkhambhanavitakkādisamatikkamasaññāvedayitanirodhaparissayasahanādiko viseso.

所谓定，即初禅起始的定。先是入行禅时的定（修习当下的禅定）。后是成就定时的破散相（定一旦成熟，杂念破散）。瞬间指的是成就定的当下。心静止、无所散乱，亦即心息止息，称为那种禅定中特别的显现，彼时离越覆蔽之心所缠扰的有分别的思虑等障碍、止息等，以此为特征。

Kapotakandarāyanti evaṃnāmake araññavihāre. Juṇhāya rattiyāti candālokavatiyā rattiyā. Navoropitehi kesehīti itthambhūtalakkhaṇe karaṇavacanaṃ. Yassāti pahārassa. Tassāti yakkhassa. Khippanisantibhāvassa ukkaṃsagatattā thero tasmiṃ paharante eva samāpattiṃ samāpajjīti āha ‘‘paharaṇasamaye samāpattiṃ appesī’’ti. Pāḷiyaṃ pana ‘‘nisinno hoti aññataraṃ samādhiṃ samāpajjitvā’’ti (udā. 34) vuttaṃ. Ime pana therā samāpattito vuṭṭhānasamakālaṃ tena pahāro dinnoti vadanti.

鸽踝树属于称作如此的林中所居。夜晚使之感到痛苦，即夜光如月之时。新生之发，此乃雌性现身之特征，指因行动所致。所谓‘那者’，是指护法天。由于迅速消散的本质及其激烈，长老说在破除障碍时即具足成就禅定，即现成禅定，他说‘在消除障碍时即达成禅定’。巴利文则说‘坐着达成其他禅定’，此义见于《尤达那经》第三十四经。然这些长老分别说成就禅定乃起立之际，彼时障碍被破，根据其说法解释。

Sañjīvattheranti kakusandhassa bhagavato dutiyaṃ aggasāvakaṃ mahātheraṃ sandhāyāha. So hi āyasmā araññādīsu yattha katthaci nisinno appakasireneva nirodhaṃ samāpajjati, tasmā ekadivasaṃ aññatarasmiṃ rukkhamūle nirodhaṃ samāpajji, taṃ sandhāya vuttaṃ ‘‘nirodhasamāpanna’’ntiādi. Cīvare aṃsumattampi na jhāyittha, sarīre kā kathā. Teneva hi thero ‘‘sañjīvo’’ tveva paññāyittha. Ayamassāti assa āyasmato sañjīvattherassa yo nirodhasamāpattiyaṃ aggiparissayābhāvo, ayaṃ samādhivipphārā iddhīti yojanā. Kathaṃ pana nirodhasamāpattiyaṃ samādhivipphārasambhavoti āha ‘‘anupubba…pe… nibbattattā’’ti.

名为生起长老者，是指马哈摩嘎喇那尊者之后的尊长弟子。称他为阿耆那者，是因他在林野某处，于半睡半醒间便能入灭尽定，故一日中在某树下成就灭尽定，众称他为‘已成就灭尽定者’。因为他未曾诵念过衣，如此乃身体之证。故此长老被称为‘生起’即是智慧之义。此即指该长老于灭尽定中无火般熄灭之状，是定之变异神通。如何能发生灭尽定中的定变异？云云说‘此因渐次……发生’。

Paṭhamaṃ ṭhapitabhaṇḍakassāti sabbapaṭhamaṃ ṭhapitabhaṇḍakassa. Tañhi gahaṇakāle sabbapacchimaṃ gayhati. Kālaparicchedavasenāti ‘‘ettake kāle gate vuṭṭhahissāmī’’ti samāpattito pubbe katakālaparicchedavasena. Bhītā viraviṃsūti rattandhakāre rūpadassanena ‘‘pisāco uṭṭhahatī’’ti maññamānā. Ettakehi nāma bhaṇḍakehi ajjhotthaṭo nibbikāro ‘‘aho mahānubhāvo, aho vivekavāsī’’ti ca theragatena pasādena.

所谓第一仓库者，指所有的最初仓库。仓库之时则藏持所有前面的后门禅定。依时间次第划分，即‘过此时而当起时’，即成就定前依时间划分之谓。恐惧如暗夜中色相之显现，仿佛‘魔鬼出现’之感。由这些仓库于室内空旷处寂静，长老在定中安然，颂曰‘啊，伟大的圣者，啊，隐居的禅修者’以表示赞叹。

Tattatelakaṭāhanti ādhārasīsena ādheyyamāha, kaṭāhe tattatelaṃ kaṭāhena āsiñcīti adhippāyo. Vivaṭṭamānanti katthacipi alagganavasena bhassantaṃ.

关于油灯者，谓其以灯心作基，谓油灯用油润湿灯心。油灯主张称其如此。所谓‘揭破’者，指以某种秘密语言言说抽离障碍。

Saparivārāti pañcahi itthisatehi saparivārā. Rājānaṃ mettāya pharīti odissakamettāsamāpattiyā rājānaṃ phusi. Khipitunti vijjhituṃ. Oropetunti sarasannāhaṃ paṭisaṃharituṃ.

所谓侍从，指同属女性三百名的侍从。因王之慈心与敷施，叫做‘油城慈悲之成就’，由此感应王。‘迅速’乃指刺入。‘敛去’是指收敛清净。

§375

375.Paṭikkūlādīsūti aniṭṭhādīsu. Aniṭṭhaṃ hi paṭikkūlaṃ, amanuññampi ‘‘paṭikkūla’’nti vuccati. Ādi-saddena apaṭikkūlādiṃ saṅgaṇhāti. Tatthāti paṭikkūlārammaṇe. Upekkhakoti chaḷaṅgupekkhāya upekkhako. Tatthāti paṭikkūlāpaṭikkūlabhede vatthusmiṃ. Satoti sativepullappattiyā satimā. Sampajānoti paññāvepullappattiyā sampajānakārī. Ayanti ayaṃ paṭikkūlādivatthūsu apaṭikkūlasaññīvihārādikā khīṇāsavānaṃ aggamaggādhigamasiddhā cittissariyatā. Tenāha ‘‘cetovasippattānaṃ…pe… vuccatī’’ti.

因「不善、不利」等言，谓本不善者为不利；即不善实为不利，且谓「不利」亦含无益之意。以「等」字统摄诸不利之初义。此即所谓不利境界。所谓“舍置”者，是指不动摇、心安定的观照。在此义中，置于不利及利的分别之中。所谓“具念”者，谓由念生起的具足之智。所谓“具知”者，谓由慧生起的觉知作意。依此诸不利境界中，具不利知见而行者，其心已灭余染，证得最高之道。故称：“此谓心行无漏、证得最高之境界”等。

Aniṭṭhe vatthusmiṃ sattasaññite mettāpharaṇaṃ vā dhātuso paccavekkhaṇāya dhātumanasikāraṃ vā gūthādike dhātumanasikāraṃ karontoti yojetabbaṃ. Apaṭikkūlasaññī viharatīti hitesitāya, dhammasabhāvacintanāya ca na paṭikkūlasaññī hutvā iriyāpathavihārena viharati. Iṭṭhe vatthusmiṃ ñātimittādike. Kesādiasucikoṭṭhāsamattamevāti asubhapharaṇaṃ vā asubhamanasikāraṃ vā. Tattha rūpadhammajātaṃ aniccanti ādiattho iti-saddo, tasmā aniccadukkhānattavipariṇāmadhammoti manasikāraṃ vā karontoti yojanā. Paṭikkūlāpaṭikkūlesūti iṭṭhāniṭṭhāni vatthūni ekajjhaṃ gahetvā vadati. Esa nayo itarattha. Yaṃ vā sattānaṃ paṭhamaṃ paṭikkūlato upaṭṭhitameva pacchā apaṭikkūlato upatiṭṭhati, yañca apaṭikkūlato upaṭṭhitameva pacchā paṭikkūlato upatiṭṭhati, tadubhayepi khīṇāsavo sace ākaṅkhati, vuttanayena apaṭikkūlasaññī vā vihareyya, paṭikkūlasaññī vāti ayamariyiddhi vuttā.

在不善境中，依七识的定辨，应起慈心的布施，或以七界反观，或作七界的专注。若能生此不利知见而行者，谓其利心见非因利欲境界，而为法性思维，非因贪欲而行于淫道。依善境而言，亲属师友等为善；毛发污秽等杂合，谓之不净或不净专注。又彼处诸色法皆无常，初义即是无常，故观无常、苦、无我的变异法为观意。所谓“不利及利”，意指善恶两境择其一论。此理用彼法说。众生或初起即于不利处住后转入善处，或反之，若两者俱愿灭余染，若得愿生者，则须于不利见中住，此为圣贤义理所说。

Cakkhunā rūpaṃ disvāti kāraṇavasena ‘‘cakkhū’’ti laddhavohārena rūpadassanasamatthena cakkhuviññāṇena, cakkhunā vā kāraṇabhūtena, dvārabhūtena vā rūpaṃ passitvā. Neva sumano hotīti gehassitasomanassassāyaṃ paṭikkhepo, na nekkhammapakkhikāya kiriyāsomanassavedanāya. Chaḷaṅgupekkhanti iṭṭhāniṭṭhachaḷārammaṇāpāthe parisuddhapakatibhāvāvijahanalakkhaṇaṃ chasu dvāresu pavattiyā ‘‘chaḷaṅgupekkhā’’ti laddhanāmaṃ tatramajjhattupekkhaṃ. Yathāvuttamatthaṃ pāḷiyā samatthetuṃ ‘‘paṭisambhidāya’’ntiādi vuttaṃ.

以眼观色，是因“眼”名俗谛；借“眼”见色得成观，非凭心喜，则非悦行。但所谓“舍置”者，谓对善恶色境不动摇，故得清净恒心。谓六种轻安不动，是对不善善二显色境于六门中不失恒常之清净心，于六门清静自在而不散乱，故名“六轻安舍”。此理已具足，故称“正分别”等。

§376

376.Pakkhīādīnanti ādi-saddena devādīnaṃ saṅgaho. Vehāsagamanādikāti pana ādi-saddena cakkhuvisuddhiādiṃ saṅgaṇhāti. Kusalakammena nibbattitvāpi akusalavipākānubhāvena sukhasamussayato vinipatitattā vinipātikānaṃ. Jhānanti abhiññāpattaṃ jhānaṃ sandhāyāha. Vipassanāpi ukkaṃsagatā ubbegapītisahitā ākāse laṅghāpanamattāpi hotīti vuttaṃ ‘‘vipassanaṃ vā’’ti. ‘‘Paṭhamakappikāna’’nti idaṃ ‘‘ekaccānaṃ manussāna’’nti imassa visesanaṃ daṭṭhabbaṃ. Evamādīnanti ādi-saddena punabbasumātādīnaṃ saṅgaho daṭṭhabbo.

「鸟等」乃诸天众总称，谓诸天之集合也。谓起根本清净之眼等身心功德时，则摄目净等术谓。因善业成熟，虽经验恶果而不由之而生苦，缘缘相续自灭，谓如是灭者。所谓禅那，谓由禅定得阿毗跋致心境。谓慧观得忍至喜等义，此谓观智伸展升腾，即便是越空等离尘之境亦云“慧观”。谓“初发发者”，是指此中凡夫人等一部分。谓“诸复合”等则统摄诸善行。此理自当明知体用合一。

§377

377.Vehāsanti bhummatthe upayogavacanaṃ, accantasaṃyoge vā. Cakkavattī hi cakkaratanaṃ purakkhatvā attano bhavanato abbhuggantvā ākāseneva sineruṃ padakkhiṇaṃ katvā sakalacakkavāḷaṃ anusaṃyāyatīti. Assabandhāti assapālā, ye assānaṃ yavadāyakā. Tathā gobandhā.

「境」谓地面，指功用所依，或称极端相缘。如“轮王”作行龙宝前进，自身出入自身所住，恰似天宫空中旋绕行进般，周转运行作环形运动。谓“驴群”，是指驴牧者，即饲养驴者。复谓“牛群牧者”。

Cakkavattiādīnaṃ puññiddhiyā vitthāriyamānāya atipapañco hotīti puññavato iddhiṃ lakkhaṇato dassentena ‘‘paripākaṃ gate puññasambhāre ijjhanakaviseso’’ti vatvāpi jotikādīnaṃ puññiddhiṃ ekadesena dassetuṃ ‘‘ettha cā’’tiādi vuttaṃ. Tattha suvaṇṇapabbatoti sabbasuvaṇṇamayo pabbato. Tassa kira gahitagahitaṭṭhāne odhi na paññāyati. Ekasītāmatteti ettha sītā nāma kasanavasena naṅgalassa gatamaggo. Tumbaṃ nāma āḷhakaṃ. Cuddasa maggāti catuddasa kasanamaggā.

因轮王等积累功德甚多，无量无边，以此功德之力能展显神通之相，称为“功德圆满时，功德复来的特异神通”。释迦牟尼等圣者能以十余种妙神通示现自身事迹。所谓金山者，指金光遍布之山。其所藏之地甚为宝贵，不易被民众知晓。所谓“雪山”，系指以寒冷为名的一处山野小径。谓“他维迦”，即某处的一位行者。谓“十四道”，即十四条道路、路径。

§378

378.Vijjaṃ parijapitvāti gandhārīvijjādikaṃ attano vijjaṃ katūpacāraṃ parivattetvā mantapaṭhanakkamena paṭhitvā.

将知识广泛应用于自身，转变自己从甘达利知识等外学的粗劣行持，通过以理会诵方式反复学习。

§379

379.Sammāpayogenāti upāyapayogena, yathā yathicchitatthasiddhi hoti, tathā pavattitañāyārambhena. Tassa tassa kammassāti yathādhippetassa nipphādetabbakammassa. Ettha cāti ‘‘tattha tattha sammāpayogappaccayā ijjhanaṭṭhena iddhī’’ti (paṭi. ma. 3.18) imissā dasamāya iddhiyā niddesepi. Purimapāḷisadisāvā’’ti samādhivipphāraiddhiādīnaṃ niddesasadisāva. Sakaṭabyūhādikaraṇavasenāti sakaṭabyūhacakkabyūhapadumabyūhādīnaṃ saṃvidhānavasena nibbattavisesoti sambandho. Gaṇitagandhabbādi sippakammaṃ. Sallakattakādi vejjakammaṃ. Irubbedādīnaṃ tiṇṇaṃ vedānaṃ.

所谓正当使用，是指用合适的方式，依照自身所欲的法义达成目标，随顺事迹开启正知。每一行为或业应对应相应的对象与合宜的行为。此处说“因正当使用条件而得神通”，指此处第十种神通的示范。前巴利经注中也有类似记载，包括禅定变化神通等的指示。本段又云‘像战车阵形、车轮、莲花阵形等构造为生成所特有之理’，含关系。举例有做香水等手艺行为，制作箭筒等医生行为，炼三种感官药品之行为。

‘‘Ekopi hutvā bahudhāva hotī’’tiādinā (dī. ni. 1.238; ma. ni. 1.147; saṃ. ni. 5.834; paṭi. ma. 1.102; 3.10) adhiṭṭhāniddhiyā eva gahitattā āha ‘‘adhiṭṭhānā iddhiyeva āgatā’’ti. Imasmiṃ panattheti imasmiṃ abhiññānisaṃsasaṅkhāte, iddhividhasaṅkhāte vā atthe.

“因一而多”，诸经典文献表述此为『意定成就』，即只凭意志力取证。谓此在此意指，是于此种神通形成语境中或指神通发生后果的意味。

§380

380. ‘‘Ekavidhena ñāṇavatthu’’ntiādīsu (vibha. 751) koṭṭhāsattho vidhasaddo, ‘‘vividhampi senābyūhaṃ dassetī’’tiādīsu (paṭi. ma. 3.13) vikappattho, tadubhayampettha yujjatīti dassento āha ‘‘iddhividhāyāti iddhikoṭṭhāsāya, iddhivikappāya vā’’ti. Iddhi hi abhiññāsu eko koṭṭhāso, vakkhamānehi bhedehi anekappabhedā ca. Vuttappakāravasenāti vuttassa cuddasappakārassa, cittaparidamanassa samāhitatādippakārassa ca vasena. ‘‘Iddhividhāyā’’ti tadatthassa sampadānavacananti āha ‘‘iddhividhādhigamatthāyā’’ti. ‘‘Kasiṇārammaṇato apanetvā’’ti idaṃ abhiññāpādakaparikammacittānaṃ samānasantānatāya vuttaṃ, na parikammacittassa kasiṇārammaṇattā. Iddhividhābhimukhaṃ pesetīti nipphādetabbassa iddhividhassa abhimukhabhāvena pavatteti. Yaṃ hi ‘‘sataṃ homī’’tiādinā parikammacittassa pavattanaṃ, tadevassa abhinīharaṇaṃ, iddhividhābhimukhapesanañca tatheva iddhividhassa pavattanato abhininnāmanaṃ idha parikammacittassa iddhividhe adhimuttīti āha ‘‘adhigantabbaiddhipoṇaṃ iddhipabbhāraṃ karotī’’ti. Idha paccanubhavanaphusanā sacchikiriyāpattipariyāyā evāti dassento ‘‘pāpuṇātīti attho’’ti āha. Assāti iddhividhassa.

说‘只一种知见基础’等经文中谈到多种阵形名称，另有‘表现多种军阵’等词语，文义属于修辞。这里二者并说，是说明‘神通种类或神通变化’的含义。神通是一种特殊的超凡知见，但其说法根据种种分类方法而多样。所谓‘以十三种方式展现’，指心意调伏与专注等多种修习方法等。文本合称为‘神通种类的研究’，这里说‘终于从修习神通方法面前出发’，谓是指修行者心意向何神通种类起始，而展开修行。接下来又说到，这种起始由行为产生，是神通起始的方向。此行为是所谓“施事行为”的引导。说‘达人应取该神通之根本力’，即修者应努力取得神通的根本力量。此段还说，行为表现是启动修行心意的动因，这启动行为对应于专注心的驶入，进而神通发生。但这种行为启动依旧是行为性质。讲解者由「应取得多种神通作为神通培养负担」说明，意指修行者应加强并累积神通能力之意。且说“这里讲述乃至说明感知本质”，说明此处强调体验的真切确认法。此处“assāti”是说该神通法能达成之表现。

Ekopīti pi-saddo vakkhamānaṃ bahubhāvaṃ upādāya sampiṇḍanattho. So hissa paṭiyogī ‘‘ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hotī’’ti. So ca kho bahubhāvaṃ nimminitvā ṭhitassa antarāva ekabhāvūpagamo. Yathākālaparicchedaṃ pana saraseneva ekabhāvūpagamo idha nādhippeto aniddhinimmānabhāvato. Tampi pubbe katakālaparicchedavasena siddhattā iddhānubhāvoyevāti keci. Aṭṭhāne vāyaṃ pi-saddo, eko hutvā bahudhāpi hoti, bahudhā hutvā ekopi hotīti sambandho. Imasmiṃ pakkhe pi-saddo vakkhamānaṃ ekabhāvaṃ upādāya ‘‘sampiṇḍanattho’’ti vatvā ‘‘so hī’’tiādi sabbaṃ yathārahaṃ vattabbaṃ. Bahubhāvanimmāne payojanaṃ dassetuṃ ‘‘bahūnaṃ santike’’tiādi vuttaṃ. Tattha bahūnaṃ santiketi attanā nimmitānaṃ bahūnaṃ samīpe, tehi parivārito hutvāti adhippāyo. Vā-saddo avuttavikappattho, tena ‘‘dhammaṃ vā kathetukāmo’’ti evamādi saṅgayhati. ‘‘Ñāṇena adhiṭṭhahanto evaṃ hotī’’ti ānetvā sambandhitabbaṃ.

‘一’字在语言中表示单一性，同时又涵盖多样性。此为其对立依存。对立关系形成单一共存，是时间分段如颗粒状的统一。此前以时间区隔方式验证神通体验，此处再论的‘配合音声’说也一样，是指单一统一包含多重表现。就此角度说‘一的存在，为了统一多样性’。此对立统一思想可用来说明在多样神通现实里的协调意义。引用“佛法陈述愿”等语，意指智者以此统一方式对现象建构正确理解。

§381

381. Bhavati ettha iddhīti bhūmiyo, jhānāni. Etthāti ca hetumhi bhummavacanaṃ. Vivekato jātā bhūmi vivekajabhūmi. Vivekajaṃ hi paṭhamaṃ jhānaṃ nīvaraṇavivekasambhūtattā. Pītisukhabhūtā bhūmi pītisukhabhūmi. Dutiyajjhānañhi pītisukhabhūmibhūtañceva pītisukhasañjātañca samādhivasena. Upari dvīsupi eseva nayo. Iddhilābhāyāti iddhiyā adhigamāya. Iddhipaṭilābhāyāti iddhiyā punappunaṃ labhamānāya, bahulīkaraṇāyāti attho. Iddhivikubbanatāyāti iddhiyā vividharūpakāraṇāya, vikubbaniddhiyāti attho . Iddhivisavitāyāti iddhiyā vividhānisaṃsapasavanāya. Iddhivasitāyāti iddhiyā khippanisantiādibhāvāvahavasībhāvatthāya. Iddhivesārajjāyāti iddhiyā paṭipakkhadūrībhāvena vigatasaṃkilesatāya suṭṭhu visāradabhāvāya. Catutthajjhānaṃ tāva iddhiyā bhūmi hotu tattha patiṭṭhāya nipphādetabbato, itarāni pana kathanti āha ‘‘ettha cā’’tiādi. Tattha tīṇi jhānāni sambhārabhūmiyoti veditabbānīti sambandho. Tatiyajjhāne sukhapharaṇena, paṭhamadutiyesu pītipharaṇena sukhapharaṇena ca hetubhūtenāti yathārahavasena yojanā. Pharaṇaṃ cettha jhānassa subhāvitabhāvena sātisayānaṃ pītisukhānaṃ vasena jhānappaccayādinā sahajātanāmakāyassa paribrūhanaṃ, rūpakāyassa ca taṃsamuṭṭhānehi paṇītarūpehi paripphuṭatā. Tenāha bhagavā ‘‘pītisukhena abhisandeti parisandeti paripūreti parippharatī’’ti (dī. ni. 1.226; ma. ni. 1.427). Sukhasaññanti jhānasukhena sahagataṃ saññaṃ. Lahusaññanti taṃsampayuttalahutāsahagataṃ saññaṃ. Okkamitvāti anupavisitvā. Tesu hi jhānesu sātisayāya lahutāya sampayuttaṃ sukhaṃ santānavasena pavattento yogī taṃ samokkanto viya hotīti evaṃ vuttaṃ. Saññāsīsena niddeso. Jhānasampayuttā hi lahutā vināpi iddhiyā ākāsaṃ laṅghāpanappamāṇappattā viya hoti. Lahubhāvaggahaṇeneva cettha mudukammaññabhāvāpi gahitā eva. Tenāha ‘‘lahumudukammaññakāyo hutvā’’ti.

此处说神通即为“境界”，以禅定为基础形成。文中“境界”是由原因而成的名称。禅定因清净隔离杂染而成，是第一禅的净处。第一禅因有喜乐，称为喜乐境界。第二禅的喜乐境界更为精细，并因聚集而生甘露般的喜乐。这里还说得更深，说明喜乐境界与禅定层面的具体关系，喜乐境界具足柔顺安稳，代表自性圆满。世尊云：“由喜乐滋养，导致完善和圆满”。禅定间存有与喜乐相应的感觉，称喜乐境界。轻安觉是与此连结的纯净觉知。未入座时，禅定中的精妙安乐似从净土中涌出，修行者如释重负般感受此乐。此为说觉知之义。仅有觉知无轻盈，此神通如飞越空间一般不可及。引出轻安功用，即身体柔软轻快，表明神通发挥的基础。故世尊说“因为身体轻快柔软”，暗指出身体状态对神通活动的支撑。第四禅才是神通的真正境界，有坚固效果，随缘圆满，此外段落叙述其他禅的关系。指出三种禅构成累积境界。第三禅以舒适轻愉作为基础，第一和第二禅以喜乐舒适作为分别的意向，重在说明相续层面由此相连。所谓“舒适”为禅内美好状态的说明，通过观念提示修持缘起。世尊说“由喜乐使之滋养、饱满，异常圆满”。所谓“快乐认知”，是说此为禅乐对应领悟。所谓“轻快认知”是说保持此清净性质的自性觉知。释出没入时之释义，指未业造座禅的状态。禅修中，此轻快程度与喜乐同在者，是指修行者欣然放下杂染烦恼，身心轻快如释重负，如附语称“若从内心明朗得此乐而释怀”。这是辨法之外的口头解说。说到“觉知为基”，指出禅内觉知状态。若没有这种轻快的觉知，神通即使具备也无法达成飞越空间般的效果。故轻安和柔弱是基础中的核心。世尊所以说“身体轻快柔软”，是指带有此修持特质。

Imināpariyāyenāti tiṇṇaṃ jhānānaṃ samāpajjanena sukhalahubhāvappattanāmarūpakāyassa sati cittaparidamane catutthaṃ jhānaṃ sukheneva iddhipaṭilābhāya saṃvattatīti iminā pariyāyena. Pakatibhūmiyā hi adhiṭṭhānabhūtā sambhārabhūmiyo pākārassa nemippadeso viyāti.

以此遍行，即三禅的完成，诸受乐妙形身得现，正念安抑心意，第四禅便随之而起，成于乐以通达神通。所谓“以此遍行”，乃指已具备此义。承前，称此境为确立地产、持固集（成就）之境，即为功德安立之所及地。

§382

382. Iddhipādaniddese cattāroti gaṇanaparicchedo. Iddhipādāti ettha ijjhatīti iddhi, samijjhati nipphajjatīti attho. Ijjhanti vā etāya sattā iddhā vuddhā ukkaṃsagatā hontīti iddhi. Paṭhamenatthena iddhi eva pādoti iddhipādo, iddhikoṭṭhāsoti attho. Dutiyenatthena iddhiyā pādoti iddhipādo. Pādoti patiṭṭhā, adhigamūpāyoti attho. Tena hi uparūparivisesasaṅkhātaṃ iddhiṃ pajjanti pāpuṇanti. Ayaṃ tāva aṭṭhakathānayo. Tattha iddhi-saddassa paṭhamo kattuattho, dutiyo karaṇattho vutto. Pāda-saddassa eko karaṇatthova. Pajjitabbāva iddhi vuttā, na ca ijjhantī, pajjitabbā ca iddhi pajjanakaraṇena pādena samānādhikaraṇā hotīti paṭhamena atthena ‘‘iddhi eva pādo iddhipādo’’ti na sakkā vattuṃ. Tathā iddhikiriyākaraṇena sādhetabbāva vuddhisaṅkhātā iddhi pajjanakiriyākaraṇena pajjitabbāti dvinnaṃ karaṇānaṃ na asamānādhikaraṇatā sambhavatīti dutiyenatthena ‘‘iddhiyā pādo iddhipādo’’ti ca na sakkā vattuṃ. Tasmā paṭhamenatthena samānādhikaraṇasamāso, dutiyena sāmivacanasamāso na yujjatīti paṭhamenatthena iddhiyā pādo iddhipādo, dutiyenatthena iddhi eva pādo iddhipādoti samāso yutto, yathāvuttopi vā, pādassa ijjhamānakoṭṭhāsaijjhanakaraṇūpāyabhāvato.

382. 关于神通根的四种含义，简说如下。神通根意为神通，意思是生起、增长的力量。生起者，众生力量增进、增强，或称神通。初义，神通根即力量之根基，是神通的根本段落。次义为神通的根本步骤。步骤即安立、获得之法门。由此生起并完成的特殊神通，称为神通根。此为注释文本所述。这里先说“神通”一词有初义作根本含义，次义有作为步骤含义。神通根一词不能以“即神通之根”来简单说明，因以神通作用成就的力量根基，和以神通行使之法门为步骤，这两义不可混为一谈，故不能说“神通即神通根”，也不可说“神通根即神通”。所以第一义为神通的根基，第二义为神通的步法，双方不相容。按第一义说，神通根为神通，第二义说神通根为步骤，由这两义，合并成适当的解释，称为神通根。此断旨亦合理，因该步骤如意用前行力量之根本获得神通的助缘。

Pubbabhāgachandavasena chandahetuko. Sampayuttachandavasena chandādhiko. Pubbābhisaṅkhāravasena eva pana sahajātachandassāpi adhikatā veditabbā. Atha vā ‘‘chandañce bhikkhu adhipatiṃ karitvā labhati samādhiṃ, labhati cittassekaggataṃ, ayaṃ vuccati chandasamādhī’’ti imāya pāḷiyā chandādhipatisamādhi chandasamādhīti adhipati-saddalopaṃ katvā samāso vuttoti viññāyati. Adhipatisaddatthadassanavasena pana aṭṭhakathāyaṃ ‘‘chandahetuko chandādhiko vā samādhī’’ti vuttaṃ. Tenevāha ‘‘chandaṃ adhipatiṃ karitvā’’tiādi. Padhānabhūtāti vīriyabhūtāti keci vadanti. Saṅkhatasaṅkhāranivattanatthaṃ pana padhānaggahaṇaṃ. Atha vā taṃ taṃ visesaṃ saṅkharotīti saṅkhāro, sabbampi vīriyaṃ. Tattha catukiccasādhakato aññassa nivattanatthaṃ padhānaggahaṇaṃ. Padhānabhūtā seṭṭhabhūtāti attho. Catubbidhassa pana vīriyassa adhippetattā bahuvacananiddeso. Yo pana ‘‘iddhiyā pādo iddhipādo’’ti evaṃ samāsayojanāvasena pādassa upāyatthataṃ gahetvā iddhipādattho vutto, so paṭilābhapubbabhāgānaṃ kattukaraṇiddhibhāvaṃ ‘‘chandiddhipādo’’tiādinā (vibha. 457) vā abhidhamme āgatattā chandādīhi iddhipādehi sādhetabbāya vuddhiyā kattiddhibhāvaṃ, chandādīnaṃ karaṇiddhibhāvañca sandhāya vuttoti veditabbo.

前部分以欲为因。与此相连的欲增加。又以先行造作为本，天生欲望也应被认识为加增。当说“比库以欲为主导得定，获心专注，此为欲主导定”时，此欲主导与定便合称欲主导定，体现主导一义。论述中提及主导之意，亦见于注释云“欲为因，欲增加，定”如是说。有人云主导意为精进之本。此谓积累造业得止息，是精进之本。又有人云主导即聚摄精进。亦有人言主导即特定聚摄。此中四种修习因缘，主导在其中为最上称号。有人说“神通根即力量根”以此连结作为方便，以此见于阿毗达摩，欲等神通根，应以增长为原则，欲等具作力量因窍，故作此专门语。须知欲等具力作用与力量因缘密切相关。

Vīriyiddhipāde ‘‘vīriyasamādhipadhānasaṅkhārasamannāgata’’nti dvikkhattuṃ vīriyaṃ āgataṃ. Tattha purimaṃ samādhivisesanaṃ vīriyādhipati samādhi vīriyasamādhīti. Dutiyaṃ samannāgamaṅgadassanaṃ. Dve eva hi sabbattha samannāgamaṅgāni samādhi , padhānasaṅkhāro ca. Chandādayo samādhivisesanāni, padhānasaṅkhāro pana padhānavacaneneva visesito, na chandādīhīti na idha vīriyādhipatitā padhānasaṅkhārassa vuttā hoti. Vīriyañca samādhiṃ visesetvā ṭhitameva samannāgamaṅgavasena padhānasaṅkhāravacanena vuttanti nāpi dvīhi vīriyehi samannāgamo vutto hotīti. Yasmā pana chandādīhi visiṭṭho samādhi, tathā visiṭṭheneva ca tena sampayutto padhānasaṅkhāro, sesadhammā ca, tasmā samādhivisesanānaṃ vasena cattāro iddhipādā vuttā. Visesanabhāvo ca chandādīnaṃ taṃtaṃavassayavasena hotīti.

力量本根指“力量、定及聚摄造作俱足”，谓力量之具足意。初为前述定之特征，谓力量主控定，等同力量定。第二为具足显现，两者皆为定之具足。定者普遍具足，且造作聚摄也具足。欲等为定之特征，造作聚摄即聚摄一词特别指其中内容，非指欲等意。力量专主定，聚摄造作以聚摄称呼，非属欲等主管。力量专注定已具，此具足就如聚摄造作词所表。由欲等的特征，以渗透及专属关系，四者合成神通根。

Atha vātiādinā nissayaṭṭhepi pāda-sadde upāyaṭṭhena chandādīnaṃ iddhipādatā vuttā. Teneva abhidhamme uttaracūḷabhājanīye ‘‘cattāro iddhipādā chandiddhipādo’’tiādinā (vibha. 457) chandādīnameva iddhipādatā vuttā. Pañhāpucchake ca ‘‘cattāro iddhipādā idha bhikkhu chandasamādhī’’tiādināva (vibha. 462) uddesaṃ katvāpi puna chandādīnaṃyeva kusalādibhāvo vibhatto. Upāyiddhipādadassanatthameva hi sutte, abhidhamme ca nissayiddhipādadassanaṃ kataṃ, aññathā catubbidhatā na hotīti.

然后有云，以依附等义，凭足一词为依止，明确表示欲等即神通根之一。于阿毗达摩中末期经典，“四神通根，欲神通根”等称欲等即神通根。问答亦说明“此四神通根中，比库得欲主导定”而指明欲等之善功德。因此欲神通根解说，即依据之所是，授于经藏，故别处无四神通解说不同。

§383

383.Chandādīni aṭṭhāti chandasamādhi vīriyasamādhi cittasamādhi vīmaṃsāsamādhīti evaṃ chandādīni aṭṭha. Kāmaṃ cettha catūsupi ṭhānesu samādhi samādhi eva, tathāpi iddhiṃ uppādetukāmatāchandasahitova samādhi iddhipaṭilābhāya saṃvattati, na kevalo. Evaṃ vīriyasamādhiādayopi. Tasmā chandādisahitā ete cattāro ca samādhī, chandādayo ca cattāroti aṭṭha pajjati iddhi etehi pāpuṇīyati, sayaṃ vā pajjanti iddhipaṭilābhāya sampajjantīti padānīti vuccanti. Tenāha ‘‘iddhipaṭilābhāya saṃvattantī’’ti. Yaṃ pana pāḷiyaṃ ‘‘chando na samādhī’’tiādi, taṃ yadipi chandādayo samādhisahitāva iddhiṃ nipphādenti, tathāpi visuṃ nesaṃ padabhāvadassanaṃ. Ekato niyuttova, na ekeko hutvāti adhippāyo. Niyuttovāti sahito eva, na viyutto.

383. 欲等八者，即欲主导定、力量主导定、心主导定、思惟主导定，合称八种欲等。欲在四处均得定，且诸定因欲生，因有欲意方生神通，不仅仅独有之力。力量主导定等亦如是。故因欲等八种与四定皆属神通，欲等八也称神通。以此得以获成神通，故云神通随因得成。所云“欲非定”者，实指若失欲定者，则无法生神通，欲等合于定意。单独意谓带离，非实际相。

§384

384.Anonatanti na onataṃ, vīriyena paggahitattā alīnanti attho. Tenāha ‘‘kosajje na iñjatī’’ti, kosajjanimittaṃ na calatīti attho. Uddhaṃ nataṃ unnataṃ, uddhataṃ vikkhittaṃ. Na unnataṃ anunnataṃ, avikkhittaṃ samāhitanti attho. Tenāha ‘‘uddhacce na iñjatī’’ti. Abhisaṅgavasena nataṃ abhinataṃ, na abhinataṃ anabhinataṃ, arattaṃ. Apagamanavasena nataṃ apanataṃ, kodhavasena vimukhaṃ. Na apanataṃ anapanataṃ, aduṭṭhaṃ. Diṭṭhiyā ‘‘ahaṃ, mama’’nti nissayavasena na nissitanti anissitaṃ. Chandarāgavasena na paṭibaddhanti appaṭibaddhaṃ. Rāgo kevalaṃ āsattimattaṃ, chandarāgo pana bahalakileso. Tathā hissa dūre ṭhitampi ārammaṇaṃ paṭibaddhameva. Vippamuttanti visesato pamuttaṃ. Jhānānaṃ kāmarāgapaṭipakkhatāya āha ‘‘kāmarāge’’ti. Visaṃyuttanti vivittaṃ saṃkilesato, na vā saṃyuttaṃ catūhipi yogehi. Vimariyādikataṃ kilesamariyādāya, yathā īsakampi kilesamariyādā na hoti, tathā paṭipannaṃ. Ekattagatanti ekaggataṃ upagataṃ accantameva samāhitaṃ. Tato eva nānattakilesehi nānāsabhāvehi kilesehi na iñjati.

不流动者非指枯萎，乃以精进努力而坚固。故曰「树叶并不凋零」，意指树叶的根本缘故不动摇。上仰下伏、抬高伸展者，谓仰起、伸展、张开。非抬高者非不抬高，而是未散乱、已专注。故说「上起处不凋零」。由依附生起者谓上附属、贴附，不附属者非贴附，谓远离烦恼。由离散生者谓离散、散乱，由嗔恚起者谓反感。非离散者非不离散，谓难制伏。由见解「我我所有」的执著依缘，非依赖者谓不依赖。由贪恋嗜好起者，非拘缚者谓不受牵制。贪欲只是烦恼之心欲，贪恋更加烦恼杂染。如物虽远，依然执着如着眼点。解脱者特点是解脱。禅那乃反对欲爱之境，故称为“欲爱出离”。不结缔谓远离污秽，非结缔为四禅瑜伽和合。因敬畏等由烦恼敬畏，若毒蛇无烦恼敬畏，则亦无从修行。合一者为专一，至极专注。由此不与各异染污多态等烦恼染污相缔结。

Esa atthoti kosajjādinimittaṃ. Imassa cittassa āneñjanattho siddho eva āneñjappattiyā pakāsanavasena dassitattā. Puna vuttoti iddhiyā bhūmipādapadadassanappasaṅgena ‘‘imāni mūlāni nāmā’’ti mūlabhāvadassanatthaṃ puna vutto. Purimoti ‘‘saddhādīhi pariggahitattā’’tiādinā pubbe chadhā dassitanayo. Ayanti adhunā soḷasadhā dassitanayo. Suttanaye, paṭisambhidānaye ca dassite tattha sammoho na hoti, na adassiteti āha ‘‘ubhayattha asammohattha’’nti.

此义谓「树叶」等根本缘故。此心不污之理已证成，于不污之证现彰显。又通过神通，于地面足迹示现中谓「这些名称是根本」，显现根本义。过去曾言「由信等摄持」，故称作古时显现法门。现有十六种显现门。经说及分别说中示现时无迷惑，不呈现时谓「双向无迷惑」。

§385

385.Ñāṇena adhiṭṭhahantoti ‘‘kathaṃ panāyaṃ evaṃ hotī’’ti ettha pubbe attanā vuttapadaṃ uddharati adhiṭṭhānavidhiṃ dassetuṃ ‘‘abhiññāpādakaṃ jhānaṃ samāpajjitvā vuṭṭhāyā’’ti. Ettha anupubbena cattāri jhānāni samāpajjitvā catutthajjhānato vuṭṭhāyāti keci, taṃ ayuttaṃ. Yathicchitajjhānasamāpajjanatthañhi cittaparidamanaṃ, catutthajjhānameva ca abhiññāpādakaṃ, na itarāni. Parikammaṃ katvāti pādakajjhānato vuṭṭhāya kāmāvacaracittena ‘‘sataṃ homī’’tiādinā cintanamevettha parikammakaraṇaṃ, tathāvajjanameva ca āvajjanaṃ. Dutiyampīti pi-saddo samuccayattho, tena tatiyampi, tato bhiyyopīti imamatthaṃ dīpeti. Yathā hi jhānabhāvanā, evamabhiññābhāvanāpi. ‘‘Ekavāraṃ dvevāra’’nti idampi nidassanamattaṃ daṭṭhabbaṃ. Nimittārammaṇanti paṭibhāganimittārammaṇaṃ. Parikammacittānīti ettha ekekassa parikammacittassa satārammaṇatā daṭṭhabbā ‘‘sataṃ homī’’ti pavattanato. Sahassārammaṇānīti etthāpi eseva nayo. Vaṇṇavasenāti attanā parikappitavaṇṇavasena. No paṇṇattivasenāti na sattapaṇṇattivasena. Taṃ adhiṭṭhānacittaṃ appanācittamivāti ivaggahaṇaṃ abhiññācittassa jhānacittassa paṭhamuppattisadisabhāvato vuttaṃ, na tassa appanābhāvato. Rūpāvacaracatutthajjhānikanti rūpāvacaracatutthajhānavantaṃ, tena sampayuttaṃ.

智者安立谓“此如何成就”，此处举以前自己所说的句子以示证修方法：“入定生起得禅定后起”。这里依次说明四禅生起，从第四禅而起。言“解脱定”系心得安住的禅定，第四禅为生神通最胜禅定，不是别的禅。实修称“完成任务”时从足禅起，抛开不善心念生起“愿得百倍”之思，是完成任务，亦是招呼。次曰“二次”，此字为数目集结义，第三次曰“更加”，以此说明。正如修习禅定法，亦有如神通修习。言“一次”“两次”仅为示例。指相与缘相，谓心通达之对象。所谓任务心，在此当看为单个任务心之专注“愿得百倍”之起。千因缘任务，此处亦同理。由自述说明之胜义层次，非世俗文理所表。所谓定心，即第一禅定的特质，非无定心。依色四禅谓四禅色禅者，联系于此。

§386

386. Yadi evaṃ ‘‘āvajjitvā ñāṇena adhiṭṭhātī’’ti paṭisambhidāvacanaṃ kathanti āha ‘‘yampī’’tiādi. Tatrāpīti paṭisambhidāyampi. Āvajjatīti ‘‘bahukaṃ āvajjatī’’ti idaṃ pāṭhapadaṃ parikammavaseneva vuttaṃ, na āvajjanavasena. Āvajjitvā ñāṇena adhiṭṭhātīti abhiññāñāṇavasena vuttaṃ, na parikammacittasampayuttassa, aññassa vā kāmāvacarassa ñāṇassa vasena. Na hi tassa tādiso ānubhāvo atthīti. Tasmāti yasmā appanāppattassa abhiññāñāṇasseva vasena adhiṭṭhānaṃ, tasmā. Ayamadhiṭṭhānakkamoti dassento ‘‘bahukaṃ āvajjatī’’tiādimāha. Tattha sanniṭṭhāpanavasenāti nipphādanavasena.

如果说“于神通生起智慧而安立”，论及分别说文，谓“如彼”等文。又论分别说中。安立谓多次招呼，是言为完成任务，而非招呼；由智慧知故，不由任务心俱生。此无他感受。故谓由生成功智慧招呼，于成就任务心时，故曰安立。此安立任务谓“多次招呼”等教法，成就有准备状态。成就谓显示完成状态。

Kāyasakkhidassanatthanti na kevalaṃ vacanamattameva, atha kho ayametassatthassa attano kāyena sacchikatattā kāyasakkhīti sakkhidassanatthaṃ.

身显现之义，不仅是言语文字，而是由自身以身证获之，所以称身显现义。

Kokanadanti padumavisesanaṃ yathā ‘‘kokāsaka’’nti. Taṃ kira bahupattaṃ, vaṇṇasampannaṃ, ativiya sugandhañca hoti. Pātoti pageva. Ayañhettha attho – yathā kokanadasaṅkhātaṃ padumaṃ pāto sūriyassuggamanavelāyaṃ phullaṃ vikasitaṃ avītagandhaṃ siyā virocamānaṃ, evaṃ sarīragandhena, guṇagandhena ca sugandhaṃ saradakāle antalikkhe ādiccamiva attano tejasā tapantaṃ aṅgehi niccharaṇakajutitāya aṅgīrasaṃ sammāsambuddhaṃ passāti.

“菰叶兰”谓莲花之特称，如曰“有花香菰花”。此称号许多，色彩华美，香味浓郁。花柄谓花梗。此处之义——如同多年生的莲花，从菰叶兰数目称号，莲花于日升时盛开、色洁且无恶臭，光彩照人，散发身体香气和特质香，似如来于寒冬天上火光焰中，看到身体中自燃热光而得觉悟。

Abhabboti paṭipattisāramidaṃ sāsanaṃ, paṭipatti ca pariyattimūlikā, tvañca pariyattiṃ uggahetuṃ asamattho, tasmā abhabboti adhippāyo. Abhabbo nāma na hoti vāsadhurasseva padhānabhāvato.

所谓此教法之难行者，是因行持以文字传习为本，而汝自身不能承受文字传习，故谓之难行。所谓难，非如土屋梁柱般实体之难也。

Bhikkhūti pabbajitavohārena vuttaṃ, bhāvinaṃ vā bhikkhubhāvaṃ upādāya yathā ‘‘agamā rājagahaṃ buddho’’ti (su. ni. 410). Pilotikakhaṇḍanti suvisuddhaṃ coḷakhaṇḍaṃ . Rajo haratīti rajoharaṇaṃ. Abhinimminitvā adāsi tattha pubbe katādhikārattā. Tathā hi yoniso ummujjanto ‘‘attabhāvassa panāyaṃ doso’’ti asubhasaññaṃ, aniccasaññañca paṭilabhitvā nāmarūpapariggahādinā pañcasu khandhesu ñāṇaṃ otāretvā kalāpasammasanādikkamena vipassanaṃ vaḍḍhetvā udayabbayañāṇādipaṭipāṭiyā vipassanaṃ anulomagotrabhusamīpaṃ pāpesi. Obhāsavissajjanapubbikā bhāsitagāthā obhāsagāthā.

比库，乃出家之人，曾言以生起比库身为根基，如言“佛陀来到王舍城”。‘Pilotikakhaṇḍa’意谓清净之小段。如‘Rajo haratīti’释为净除污垢。比库先依先前法权付出此义。若正念起用，知“我身为忧患之因”，由观不净与无常，相续断见法色五蕴；透过知识遮断五蕴执取，增进观智，并以起滅智慧修行观照，依观之流顺达彼近于三种果证果，称为通观。此为见前散文前启示诗句，谓“明亮明了之颂”。

Rāgo rajo ariyassa vinaye, na ca pana reṇu vuccati ‘‘rajo’’ti. Kasmā? Cittassa malīnabhāvakaraṇato. Rāgassetaṃ adhivacanaṃ ‘‘rajo’’ti. Etaṃ rajanti etaṃ rāgasaṅkhātaṃ rajaṃ. Vippajahitvāti aggamaggena visesato pajahanahetu. Paṇḍitā viharanti teti te pajahanakā paṇḍitā hutvā viharanti. Vītarajassa sabbaso pahīnarāgādirajassa buddhassa bhagavato sāsane. Tathā hi vadanti –

爱欲为圣者戒除之污垢，然“污垢”不称谓为“尘”，何以故？因内心造污秽之境故。此爱欲之名谓“污垢”。此污垢即爱欲识之污垢。谓之“弃置”，即特别从先导圣道弃置。智者即为弃置者，弃后智者住持。除尽污垢者，指其尽弃爱欲等污垢者，于佛陀法中得见。圣者云：

‘‘Cittamhi saṃkiliṭṭhamhi, saṃkilissanti māṇavā;

“心染污者，必受人世污染；

Citte suddhe visujjhanti, iti vuttaṃ mahesinā’’ti. (dī. ni. aṭṭha. 2.373; ma. ni. aṭṭha. 1.106; saṃ. ni. aṭṭha. 2.3.100; itivu. aṭṭha. 88);

心净者，自得清净。”此言为大圣所说。参照法句经、解说经、集论、义起经等经藏。

Chaḷabhiññāgahaṇena gahitāya chaḷabhiññāya vibhāvitepi ariyamagge anuttarabhāvasāmaññena phalanibbānehi saddhiṃ saṅgaṇhanto āha ‘‘nava lokuttaradhammā’’ti.

以六种超知得成就六超知，借此殊胜圣道，得无上法果，与无上涅槃同住者说“新有九种超越世间之法”。

Pattassa pidahanākārena hatthaṃ ṭhapento ‘‘hatthaṃ pidahī’’ti vutto. Hatthanti vā karaṇatthe upayogavacanaṃ, hatthena pidahīti attho.

以抓住燃烧物为由而放置手部，称为「抓住手」。手即用于抓取的工具，因此捕捉以手作为动作内容的意思。

Sahassakkhattunti sahassadhā. Sahassadhā hi attānaṃ ekacitteneva nimminantopi sahassavāraṃ nimminanto viya hoti. Asatipi kiriyābyāvuttiyaṃ tadatthasiddhitoti imamatthaṃ dassetuṃ ‘‘sahassakkhattu’’nti vuttaṃ. Ambavaneti ambavane katavihāre. Rammeti ramaṇīye. Yāva kālappavedanā, tāva nisīdīti yojanā.

「千次眼力」意指千种次数。因为对自身专注心念，即使造作，亦如反复千次所造。于不真实而言，谓此行为反复不休，故称此意为「千次眼力」。安婆瓦乃指安婆森林中的居处。欢喜意为美好愉悦。表示至指定时间止，即坐住不动的距离，称作「由旬」。

Aniyametvāti vaṇṇāvayavasarīrāvayavaparikkhārakiriyāvisesādīhi niyamaṃ akatvā. Nānāvaṇṇeti nānākāre yathāvuttavaṇṇādivasena nānāvidhe. Missakakeseti palitehi missitakese. Upaḍḍharattavaṇṇaupaḍḍhapaṇḍuvaṇṇādīsu aññataravaṇṇanti evaṃ upaḍḍharattacīvare. Padavasena atthassa , gamanavasena pāḷiyā bhaṇanaṃ padabhāṇaṃ. Parikathādivasena dhammassa kathanaṃ dhammakathā. Sarena bhaññaṃ suttādīnaṃ uccāraṇaṃ sarabhaññaṃ. Aparepīti vuttākārato aññepi dīgharassakisathūlādike nānappakārake. Icchiticchitappakārāyeva hontīti yathā yathā icchitā, taṃtaṃpakārāyeva honti. Yattakā hi visesā vaṇṇādivasena tesu icchitā, tattakavisesavantova te honti. Te pana tathā bahudhā bhinnākārepi vaṇṇavasena ārammaṇaṃ katvā ekameva adhiṭṭhānacittaṃ pavattati. Ayaṃ hissa ānubhāvo – yathā ekāva cetanā nānāvisesavantaṃ attabhāvaṃ nibbatteti, tattha bhavapatthanā kammassa visesapaccayo hoti. Acinteyyo ca kammavipākoti ce, idhāpi parikammacittaṃ visesapaccayo hoti, acinteyyo ca iddhivisayoti gahetabbaṃ. Esa nayoti yvāyaṃ bahubhāvanimmāne ‘‘abhiññāpādakaṃ jhānaṃ samāpajjitvā’’tiādinā adhiṭṭhānanayo vutto, esa nayo itaresupi adhiṭṭhānesu.

无常意指不遵循色身及其因缘的变化规律。多种色彩即指各类形态与颜色等多种不同表现。破损粗糙指残损处的退化状态。裹缠、覆盖、破损颜色等，以上集合称为裹缠破损的颜色。词义为词类，行进方式为语言所发出的声音。讲述方式指法的陈述，称为法讲述。声音为经文等的发音，转为发声整体。变化则因说话口吻，如长声等多样方式不同。依意随意展示变化，犹如意愿随形而生。因各具特殊颜色等，依不同意图显现不同特性。但这样虽多样且形态各异，色彩变化之内涵只呈现为执着一念所依。此乃一念生出含多样特性的自相现象，乃由业因特有条件所起。若业果不可思议，此处亦得理会能思议之作意业特性，应当重视。此理意解即如“证得妙禅那”等证入禅定的执着活动，称为“执着理路”，此理亦适用于其他执着意境。

Iti avisesaṃ atidesena dassetvā visesaṃ sarūpato dassetuṃ ‘‘ayaṃ pana viseso’’tiādi vuttaṃ. Tattha iminā bhikkhunā icchantenāti sambandho. Maṃ jānissantīti ‘‘iddhimā’’ti maṃ jānissanti. Antarāvāti paricchinnakālassa abbhantare eva. Pādakajjhānantiādi parikammakaraṇākāradassanatthaṃ vuttaṃ, itaraṃ pana atideseneva vibhāvitanti. Evaṃ akarontoti ‘‘eko homī’’ti antarā adhiṭṭhānaṃ akaronto. ‘‘Yathāparicchinnakālavasenā’’ti iminā ‘‘sataṃ homī’’tiādinā adhiṭṭhānaṃ karontena kālaparicchedavaseneva kātabbanti dasseti. Sayameva eko hoti adhiṭṭhānassa paṭippassaddhattā. Ettha ca parikammādhiṭṭhānacittānaṃ iddhimā vaṇṇavasena sayameva ārammaṇaṃ hoti. Tesu parikammacittāni santatipaccuppannārammaṇāni. Adhiṭṭhānacittaṃ sampativattamānārammaṇaṃ adhiṭṭhānassa ekacittakkhaṇikattāti vadanti.

因此除去一般演示后，具体示现特殊之处，称之为「此则是特殊」。其中比库以「我欲知其故」表示其与欲知之关联。「我必能知」意谓通过神通知晓。时段意指内外限定的断续时间。足念头禅等语，显示以行为发生为缘起，而他处也可从相更迭中观察显现。如此停止作意，即「我自一心」。按照限定的时间段，以「我愿达百」等表达控制作意的时间段，说明应当限定时间。此乃安心于一念的达成。这里指做行为作意的意念，其神通力在一个专注真念领悟只为自身示现。作意行为持续不断缘起此专注念。作意念成时观其范畴为神通力。此由多种作意意识产生，称为「有执界通路」。上述意理说明“证得禅那”的专注路径，与其他专注之法有所区别。

§387

387.‘‘Āvibhāva’’nti padassa heṭṭhā vuttena hoti-saddena sambandho na yujjati upayogavacanena vuttattā, tathā vakkhamānena ca gacchati-saddena attano, paresañca āvibhāvassa icchitattā, nāmapadañca kiriyāpadāpekkhanti kiriyāsāmaññavācinā karoti-saddena yojetvā āha ‘‘āvibhāvaṃ karotī’’ti. Tirobhāvanti etthāpi eseva nayo . Yadi evaṃ kathaṃ paṭisambhidāyanti codanaṃ sandhāyāha ‘‘idameva hī’’tiādi. Kāmaṃ paṭisambhidāyaṃ ‘‘āvibhāvanti kenaci anāvaṭaṃ hotī’’tiādinā (paṭi. ma. 3.11) āgataṃ, tampi idameva āvibhāvakaraṇaṃ, tirobhāvakaraṇañca sandhāya vuttaṃ. Sesapadāni tesaṃyeva vevacanāni. Andhakāranti rattandhakāraṃ, divāpi vā bilaguhādigataṃ andhakāraṃ. Paṭicchannanti kuṭṭakavāṭādinā paṭicchāditaṃ. Anāpāthanti dūratāsukhumataratādinā na āpāthagataṃ. Ayanti iddhimā. Paṭicchannopi dūre ṭhitopi attā vā paro vā yathā dissatīti vibhattiṃ pariṇāmetvā yojetabbaṃ. Ālokajātanti ālokabhūtaṃ, jātālokaṃ vā.

「显现」一词下层部分说明，谓与声音的联系不足，通过动词用法而成。且发声者自己的、他者的意图之显现，通过名称和动词互相依存，形成一般行为用语。以声为媒介搭配谓语「做显现」，谓之「做显现」。「隐没」此处即为同样方法理解。若提出疑问，解说以「此正是」开头。乐趣的对立面解析其不遮蔽，故解释其显现和隐没的因缘。其他词语亦类似。暗指夜间黑暗，昼时隐匿于兽穴等。被遮蔽为以洞穴或树根等遮挡。无法够及指相隔遥遠细小之类认为没有接触。此皆能表现出神通特色。隐没之体在遥远处仍可视或不视，以当如何分别。光系生命称为光明存在，或为诞现之光。

§388

388.Etaṃ pana pāṭihāriyanti āvibhāvapāṭihāriyamāha. Kena katapubbanti tattha kāyasakkhiṃ pucchitvā ‘‘satthā tāva kāyasakkhī’’ti dassentena ‘‘bhagavatā’’ti vatvā tamatthaṃ vibhāvetuṃ ‘‘bhagavā hī’’tiādi vuttaṃ. Sāvatthivāsike passantīti ānetvā sambandho, tathā ‘‘yāva avīciṃ dassesī’’ti. Ākāsagatesu heṭṭhimaheṭṭhimavimānesu uparūparivimānaṃ byavadhāyakesu byūhiyamānesu taggataṃ ākāsaṃ byūḷhaṃ nāma hotīti vuttaṃ ‘‘ākāsañca dvidhā viyūhitvā’’ti.

此乃非常奇妙称为「显现之奇迹」。为何如此？从过去起询问身见证，「师即是身见证」之言说明，谓以「世尊」名讲解该意旨，称「世尊确实」。在萨伐提城时所带来的相关典籍内，亦陈述「显示至无间地狱」。于天空去处最低最底的虚空宫殿内，云集纷繁，称为「空中双重重叠」。

Ayamatthoti āvibhāvapāṭihāriyassa satthārā katabhāvo. Purimabuddhānaṃ paṭipattiāvajjanaṃ buddhappaveṇiyā anupālanatthaṃ. ‘‘Ekena pādenā’’tiādi tivikkamadassanaṃ. Nayaṃ deti yassa nayassa anusārena vācanāmaggaṃ ṭhapesi.

“Ayamattho”者，指显现神变之师主的作意本迹。此乃昔日诸佛修习行法，未奉持佛果法轮之旨意，以毫端一点之力，显现奇特神迹。所谓“一足而行”等奇观，即此意。其法门为谁，随何人之随从以言语正道稳立导引。

Cūḷaanāthapiṇḍiko nāma anāthapiṇḍikamahāseṭṭhissa kaniṭṭhabhātā.

有名俱兰阿那唻品提迦者，是给孤独长老之幼弟也。

Sinerupabbataṃnibbijjhitvāti taṃ parisāya dissamānarūpaṃyeva katvā nibbijjhitvā. Nanti sinerupabbataṃ.

“沉入深山”之义，即视作为集会呈现之形象，则被视为已沉入其中。所谓“沉入深山”即是此义。

Anekasatasahassasaṅkhassa okāsalokassa, taṃnivāsisattalokassa ca vivaṭabhāvakaraṇapāṭihāriyaṃ lokavivaraṇaṃ nāma. Mahābrahmāti sahampatimahābrahmā.

所谓千百亿众生之屋宇所在地及其中居民所在界域，称为“显现虚空奇迹之世间描写”。“大梵”为大梵天及妻室诸梵天共住也。

Passatha tāva apaṇṇakapaṭipadāya phalanti nirayabhayena tajjetvā satthu anupubbikathānayena saggasukhena palobhetvā, na pana saggasampattiyaṃ ninnabhāvāpādanena.

宜观察，以不堕地狱怖畏之行而生果，得闻佛陀前行说法，由是欣得天上乐趣，但非因天上福业之堕落行为。

§389

389. Yathā āvibhāvakaraṇe ālokakasiṇaṃ samāpajjitabbaṃ ālokanimmānāya, evaṃ tirobhāvakaraṇe andhakāranimmānāya nīlakasiṇaṃ samāpajjitabbaṃ. Kāmañcetaṃ pāḷiyaṃ sarūpato nāgataṃ, ‘‘vivaṭaṃ āvaṭa’’nti (paṭi. ma. 3.11) pana vacanato atthato āgatameva. Odātakasiṇantogadhaṃ vā ālokakasiṇanti vuttovāyamattho. Andhakāranti andhakāravantaṃ.

389条。正如显现原因中应入光明境界（光的周边）之修，复如藏暗原因中应入蓝色净光境界。欲者，其形易灭犹言“阔与狭”。《正理分》称此言实指显现界义。又说光明净光统曰光明准提。暗者谓具有暗之属性者。

§390

390.Avasese iṭṭiyattherādike.

390. 剩余篇：关于伊提长老等。

§391

391. Pākaṭo iddhimā etassa atthīti pākaṭaṃ, pākaṭañca taṃ pāṭihāriyañcāti pākaṭapāṭihāriyaṃ. Na ettha iddhimā pākaṭoti apākaṭaṃ, apākaṭañca taṃ pāṭihāriyañcāti apākaṭapāṭihāriyaṃ. Iddhimato eva hi pākaṭāpākaṭabhāvenāyaṃ bhedo, na pāṭihāriyassa. Na hi taṃ apākaṭaṃ atthi.

391. “明显的”者谓此有神通之义，谓“明显者”，又谓“明显且神异者”为明显且具神异功德者。此处非谓有神通者即为明显，非明显即为无显，对于神异亦然。神通者仅因明显与不明显之分别，而非神异之分别。因为无无显者存在。

Uttarimanussadhammāti manussadhammo vuccati dasa kusalakammapathadhammā, tato manussadhammato uttari. Iddhisaṅkhātaṃ pāṭihāriyaṃ iddhipāṭihāriyaṃ. Āḷindeti pamukhe. Okāsehīti pakira. Iddhābhisaṅkhāranti iddhipayogaṃ. Abhisaṅkhāsīti abhisaṅkhari, akāsīti attho. Tālacchiggaḷenāti kuñcikacchiddena. Aggaḷantarikāyāti piṭṭhasaṅghātānaṃ antarena.

“高出人类之法”意谓人法，即十善业道法，从此人法中超越之意。以神通为名之神异即神通神异。 “阿兰”谓头， “奥迦瑟”谓肩。神通力集合即为神通之用力。 “阿比桑卡西”为加力， “阿卡西”义为意、义。 “他罗七盖”意为肩与背之间， “阿嘎兰塔利卡耶”指骨节之间之网状连接。

Antarahitoti antaradhāyitukāmo. Bako brahmā yathā antaradhāyituṃ na sakkoti, tathā katvā bhagavā sayaṃ tassa, brahmagaṇassa ca anāpāthabhāvagamanena antarahito hutvā ‘‘samaṇassa gotamassa imasmiṃ ṭhāne atthibhāvo vā natthibhāvo vā na sakkā jānitu’’nti evaṃ brahmagaṇassa vacanokāso mā hotūti ‘‘bhavevāha’’nti imaṃ gāthaṃ abhāsi.

“无间”者，谓欲潜行隐藏而无间隙。如天人或梵天不能隐藏一样，世尊亦然。世尊亲自示现而隐藏，以致梵众无法知晓：“此处世尊果德玛是否现存不可知”。梵众中无此说话空隙。世尊以偈曰：“吾言『有生死』，见其怖畏。”

Tattha bhavevāhaṃ bhayaṃ disvāti ahaṃ bhave saṃsāre jātijarādibhedaṃ bhayaṃ disvā eva. Bhavañca vibhavesinanti imañca kāmabhavādiṃ tividhampi sattabhavaṃ, vibhavesinaṃ vibhavaṃ gavesamānampi pariyesamānampi punappunaṃ bhave eva disvā. Bhavaṃ nābhivadinti taṇhādiṭṭhivasena kiñci bhavaṃ na abhivadiṃ na gahesiṃ. Nandiñca na upādiyinti bhavataṇhaṃ na upagacchiṃ, na aggahesinti attho.

其中“吾言有生死”，谓“我在轮回中见诸苦怖”，生死变化生怖。谓“生死变化”，即欲生死等三种种类，及七类有。“变化者”，即不断寻求变化者。见生死者，非以渴等见生死，非以渴谛而生，亦无缓急含义。亦非渴而执着，非升起意趣，非基于意义。

§392

392.Alaggamānoti vinivijjhitvā gamanena kuṭṭādīsu katthaci na laggamāno. Āvajjitvā kataparikammenāti yassa parato gantukāmo, taṃ āvajjitvā ‘‘ākāso hotu, ākāso hotū’’ti evaṃ kataparikammena iddhimatā. Pākārapabbatāpekkhāya ‘‘susiro, chiddo’’ti ca pulliṅgavasena vuttaṃ. Ubbedhavasena pavattaṃ vivaraṃ susiraṃ. Tiriyaṃ pavattaṃ chiddaṃ.

392.“未接触”，谓经过耶舍等处时虽曾去，然未直接接触。 “受邀请为某行动”，谓欲前往之地邀请，从而具足神通力。 “依遮拦山”，谓男性语态称谓“好手术者”，“断者”之义。向上起伏谓“好声”，向下起伏谓“断”。

Yattha katthaci kasiṇe parikammaṃ katvāti pathavīkasiṇādīsu yattha katthaci kasiṇe jhānaṃ samāpajjitvā parikammaṃ katvā ‘‘ākāso hotū’’ti adhiṭṭhātabbo. Tattha kāraṇamāha ‘‘aṭṭhasamāpattivasībhāvoyeva pamāṇa’’nti. Tasmā yaṃ yaṃ icchati, taṃ tadeva hoti. Etena pathaviyā ummujjananimujjane āpokasiṇasamāpajjanaṃ, udakādīsu pathavīnimmāne pathavīkasiṇasamāpajjanaṃ na ekantato icchitabbanti vuttaṃ hoti. Etanti etaṃ tirokuṭṭādigamanapāṭihāriyakaraṇe ākāsakasiṇasamāpajjanaṃ avassaṃ vattabbaṃ anucchavikabhāvato. Evañca katvā ‘‘ākāsakasiṇavasena paṭicchannānaṃ vivaṭakaraṇa’’ntiādivacanaṃ viya pathavīkasiṇavasena ‘‘ekopi hutvā bahudhā hotī’’tiādibhāvo ‘‘ākāse vā udake vā pathaviṃ nimminitvā padasā gamanaṃ icchatī’’tiādinā yaṃ pakiṇṇakanaye vuttaṃ, tampi samatthitaṃ hoti.

所言在某些遍，进行遍处修习时，于地遍等处，参于禅定成就之后完成遍处，遂当确定“虚空为应”之理。其因说为“正是八种禅定之境界大小”，因此，随所欲，所成即如是。由于此，地遍修习上升与下降的运动及水遍中以地之生为地遍修习时，不应仅以一方愿行。如此，于旋转天地下坠之等奇特作用中，虚空遍之成就必需促进不间断性。依此而行，“以虚空遍为遮覆者之展开”，如地遍成多样虽一体，彼亦成立；如“空中、水中、地中缘生行走之意”，诸所分别所说者，亦无疑义成就。

‘‘Doso natthī’’ti dvikkhattuṃ baddhaṃ subaddhaṃ viya daḷhīkaraṇaṃ nāma hotīti adhippāyena vatvā tena payojanābhāvaṃ dassetuṃ ‘‘puna samāpajjitvā’’tiādi vuttaṃ. Adhiṭṭhitattā ākāso hotiyevāti sacepi kiñci antarā upaṭṭhitaṃ pabbatādi siyā, tampi ‘‘ākāso hotū’’ti adhiṭṭhitattā ākāso hotiyeva. Idampi aṭṭhānaparikappanamattaṃ, tādisassa upaṭṭhānameva natthīti dassetuṃ ‘‘antarā’’tiādi vuttaṃ.

「无过失」者，言如缚结两股绳索般坚固之加固也。以此因说，显示无用功也，故言“复入于禅”等文。依止而言，虚空即是虚空，即使其间有诸山石等，彼亦应定为“当为虚空”。此亦仅世间所设立之处所观念，指明无其所住，故言“其间”等辞。

§393

393.Paricchinditvāti yathicchitaṭṭhānaṃ ñāṇena paricchinditvā. Tatrāti tasmiṃ pathaviyā udakabhāvādhiṭṭhāne ayaṃ yathāvuttapaṭipattivibhāvinī pāḷi. Parato ‘‘tatrāyaṃ pāḷī’’ti āgataṭṭhānesupi iminā nayena attho veditabbo.

393.【分割】即以智慧分割心所定之境。此处指于地遍水性境界处，合于教示之行仪。前段言“于此处藏巴利语”，应以此为依理解义。

Soti iddhimā. Adhiṭṭhānakāle kālaparicchedaṃ katvā adhiṭṭhātīti vuttaṃ ‘‘paricchinnakālaṃ pana atikkamitvā’’ti. Pakatiyā udakaṃ animmānaudakaṃ.

斯礼能者。定时以时间区分，谓“已定”者。以及言“已过分定时”者。山水等相差别。

§394

394.Viparītanti yaṃ udakaṃ akkamitvā akkamanto na saṃsīdati, taṃ panettha iddhiyā pathavīnimmānavasena veditabbaṃ. Pathavīkasiṇanti pathavīkasiṇajjhānaṃ.

394.【相反】谓水不覆反，此处缘地遍化生，借此神通而见。地遍即地遍禅定也。

§395

395.Pallaṅkanti samantato ūrubaddhāsanaṃ. Chinnapakkho, asañjātapakkho vā sakuṇo ḍetuṃ na sakkotīti pāḷiyaṃ ‘‘pakkhī sakuṇo’’ti (paṭi. ma. 3.11) pakkhī-saddena visesetvā sakuṇo vuttoti ‘‘pakkhehi yuttasakuṇo’’ti āha. Parikammaṃ katvāti ‘‘pathavī hotū’’ti parikammaṃ katvā.

395.【床】谓四周围着之座。剪翅或未生翅之鸟，不能飞也。依巴利以“羽鸟”为别称，谓附翅鸟也。言“修习”即成“地遍”者也。

Ākāse antalikkheti antalikkhasaññite ākāse. Yattha yattha hi āvaraṇaṃ natthi, taṃ taṃ ‘‘ākāsa’’nti vuccati. Ayañca iddhimā na pathaviyā āsanne ākāse gacchati. Yattha pana pakkhīnaṃ agocaro, tattha gacchati, tādisañca loke ‘‘antalikkha’’nti vuccati. Tena vuttaṃ ‘‘antalikkhasaññite ākāse’’ti.

所谓空中、虚空，是指空隙观中所涵盖之空。凡无任何遮碍之处，皆称为空。又云：如有神通者，在大地之上所住者，亦谓之空。彼处是飞禽得无拘束所去之地，此类也于世间名为虚空。故有云“空隙观所认识之空”。

Theroti pubbe vutta tipiṭakacūḷābhayatthero. Samāpattisamāpajjananti puna samāpattisamāpajjanaṃ. Nanu samāhitamevassa cittanti iddhimato pāṭihāriyavasena pavattamānassa cittaṃ accantaṃ samāhitameva hoti, na aññadā viya asamāhitanti adhippāyo. Taṃ pana therassa matimattaṃ. Pubbe hi pathavīkasiṇaṃ samāpajjitvā pathaviṃ adhiṭṭhāya gacchati, idāni pana ākāso icchitabbo, tasmā ākāsakasiṇaṃ samāpajjitabbameva. Tenāha ‘‘kiñcāpī’’tiādi. Tirokuṭṭapāṭihāriyevuttanayeneva paṭipajjitabbanti yathā tattha kuṭṭādi ‘‘ākāso hotū’’ti adhiṭṭhānena ākāso hoti, evaṃ idhāpi pabbatarukkhādiṃ adhiṭṭhānena ākāsaṃ katvā gantabbanti attho. Atha vā tirokuṭṭapāṭihāriye vuttanayenevāti ‘‘sace panassa bhikkhuno adhiṭṭhahitvā gacchantassā’’tiādinā (visuddhi. 2.392) tattha vuttanayena. Etena ‘‘purimādhiṭṭhānabaleneva cassa antarā añño pabbato vā rukkho vā utumayo uṭṭhahissatīti aṭṭhānameveta’’nti nāgādīhi kayiramāno vibandho gamanantarāyaṃ na karotīti dasseti.

长老意谓昔有称为三藏之长老，复称“入定入定”，即入定之中之安住。然其意仅谓入定之心，如此神通惊异之心，只有极为专一入定，非他时或非入定状态，此乃长老所见。古时修习于泥土境界，守住土地而行，今当欲修空境界，故应入空境界。故于“某物”等语出现，如在山中树上入定，即山即空，以此地为依止，称为空，今亦用山树等为依止入定修空境。或言若比库依止而行，所谓空也。释义中示，若以前依止力，一方他山或树木等就不会升起。此乃龙等寓言，表明入定期间不致因障碍而妨碍通行之意。

Okāseti janavivitte yuttaṭṭhāne. Pākaṭo hoti ākāsacārī ayaṃ samaṇoti.

所谓空地，是指人烟稀少、无人聚集之处。修空行者即称苦行者。

§396

396.Dvācattālīsayojanasahassaggahaṇaṃ paṭhamakappavasena kataṃ, tato paraṃ pana anukkamena pathaviyā ussitabhāvena tato katipayayojanūnatā siyā, appakaṃ adhikaṃ vā ūnaṃ vā gaṇanūpagaṃ na hotīti tathā vuttaṃ. Tīsu dīpesu ekakkhaṇe ālokakaraṇenāti yadā yasmiṃ dīpe majjhe tiṭṭhanti, tadā tato purimasmiṃ atthaṃ gacchantā pacchime udentā hutvā ālokakaraṇena. Aññajotīnaṃ vā abhibhavanena, duddasatāya ca mahiddhike. Sattānaṃ sītapariḷāhavūpasamanena, osadhitiṇavanappatīnaṃ paribrūhanena ca mahānubhāve. Chupatīti phusati. Parimajjatīti hatthaṃ ito cito ca sañcārento ghaṃseti. Abhiññāpādakajjhānavasenevāti yassa kassaci abhiññāpādakajjhānavasena. Eva-kārena pādakajjhānavisesaṃ nivatteti, na adhiṭṭhānaṃ. Tenevāha ‘‘natthettha kasiṇasamāpattiniyamo’’ti. Tirokuṭṭapāṭihāriyādīsu viya imasmiṃ nāma kasiṇe jhānaṃ samāpajjitvā adhiṭṭhātabbanti na ettha koci niyamo atthīti attho. Tathā hi pāḷiyaṃ kiñci samāpattiṃ aparāmasitvā ‘‘idha so iddhimā’’tiādi (paṭi. ma. 3.10-11) vuttaṃ. Hatthapāse hoti ‘‘candimasūriye’’ti evaṃ vuttaṃ candimasūriyamaṇḍalaṃ. Rūpagataṃ hatthapāseti hatthapāse ṭhitaṃ rūpagataṃ, hatthapāse vā rūpagataṃ. Hatthaṃ vā vaḍḍhetvā parāmasatīti yojanā.

以一千四十二由旬为第一界限，此后以往沿地表升高，或减低数由旬，不能精确计数。三岛之中，如有人立于中岛，则光明往前方至岛边，再从另一边上升发光。光明所及能覆没其他火光且极明亮。能令众生消除寒冷，神药树木增长其光辉。它发出声响，转动手脚。谓此为足迹智慧。依此说足迹智慧为特殊所成，而非以依止而止。如彼处无光境之修行规则。此处如火山神通等，修禅入定以依止而得，不受任何规限。护法经言，有禅如是修成后能成空。于这里无任何限束，故意谓然。古语亦言，修持者虽少见也称其为神通。手印谓月光、阳光之光环。手印上即有色身，抬高手印即仅有色身。抬手者即增大光环之意。

Upādinnakaṃ nissāya anupādinnakassa vaḍḍhanaṃ vuttaṃ. Yuttiyā panettha upādinnakassapi vaḍḍhanacchāyā dissati. Attano aṇumahantabhāvāpādane upādinnakassa hāpanaṃ viya vaḍḍhanampi labbhateva. Yathā āyasmato mahāmoggallānassa nandopanandadamaneti evaṃ pavattaṃ sahavatthunā theravādaṃ āharitvā tamatthaṃ dassetuṃ ‘‘tipiṭakacūḷanāgatthero āhā’’tiādi āraddhaṃ. Kiṃ pana na hoti, hotiyevāti adhippāyo. Dve hi paṭisedhā pakatiṃ gamentīti. ‘‘Tadā mahantaṃ hoti mahāmoggallānattherassa viyā’’ti idaṃ yathādhikatatthadassanavasena vuttaṃ, khuddakabhāvāpādanampettha labbhateva.

云以有依止故增长，无依止故增长也。缘理言，此处即使依止有增大之影。自我以微大之境展现，依止的显涂播薰仿佛增长。譬如长老摩诃摩嘎剌那书调合，取舍修持，示现此味，称作三藏长老初学者之说。何况其即为状态，非假也。修道中有两种抵制并行。谓曰当时长老之伟大，堪以见其特异化之境界。故得微小中大境界。

Nandopanandanāgadamanakathāvaṇṇanā难陀伍波难陀龙调伏故事之注释

Olokesi buddhāciṇṇavasena ‘‘atthi nu kho assa upanissayo’’ti. Lokiyaṃ ratanattaye pasādalakkhaṇaṃ sāsanāvatāraṃ sandhāyāha ‘‘appasanno’’ti. Micchādiṭṭhito vivecetvā pasādetabboti adhippāyo. Tenāha ‘‘ko nu kho…pe… viveceyyā’’ti.

佛以明判观察，有无因缘。世间宝物条件，教法传布显现，谓为昏暗。谓妄见者应当弃绝，故教示问：“谁可弃绝此”等语。

Taṃ divasanti yadā bhagavā bhikkhusaṅghaparivuto tāvatiṃsabhavanābhimukho gacchati, taṃ divasabhāgaṃ. Āpānabhūmiṃ sajjayiṃsūti yattha so nisinno bhojanakiccaṃ karoti, taṃ parivesanaṭṭhānaṃ sittaṃ sammaṭṭhaṃ bhojanūpakaraṇūpanayanādinā sajjayiṃsu paṭiyādesuṃ. Tividhanāṭakehīti vadhūkumārikaññāvatthāhi tividhāhi nāṭakitthīhi. Olokayamānoti pekkhanto, vicārento vā.

世尊一日被比库僧团环绕，面向天界的宫殿而行，此即该日之中。所谓饮食之处，是指他安坐食事之地，其所处环境包括席子、榻床、供养饭食器具等均摆设合宜，且比库等依规矩备齐供具。所谓三种戏剧，谓娶妻、未嫁少女及童女的三种剧目。观视者可指观察、思虑者亦属。

Uparūparīti matthakamatthake. Bhavanenāti bhavanapadesena. Bhogehīti sarīrabhogehi. Avakujjenāti nikujjitena. Gahetvāti yathā tāvatiṃsabhavanassa padesopi nāvasissati, evaṃ pariyādāya.

“上下”指远近。“宫殿”指宫殿处所。“享用”指身躯的享用之物。“倾斜”指身体向一侧倾向。以恰如对天界宫殿某处不留下空隙的执持，故称为绕行。

Sineruparibhaṇḍanti sinerumekhalaṃ. Sinerussa kira samantato bahalato, puthulato ca pañcayojanasahassaparimāṇāni cattāri paribhaṇḍāni tāvatiṃsabhavanassa ārakkhāya nāgehi, garuḷehi, kumbhaṇḍehi, yakkhehi ca adhiṭṭhitāni, tāni paribhaṇḍabhāvasāmaññena ekajjhaṃ katvā ‘‘paribhaṇḍa’’nti vuttaṃ. Tehi kira sinerussa upaḍḍhaṃ pariyādinnaṃ.

“宫殿器具”意即宫殿中所用的护卫器具。“宫殿”周围整体较大，宽阔，约长达五由旬，有四种护卫器具保护天界宫殿，分别由龙族、迦楼罗、鬼神、夜叉等守护，因这四者共同形成护卫体，故称为护卫器具。此即围绕宫殿周围环绕之物。

Attabhāvaṃ vijahitvāti manussarūpaṃ antaradhāpetvā. Bādhatīti khedamattaṃ uppādeti.

“断己身形”意即隐没成人身形态。

Attabhāvaṃ vijahitvāti sukhumattabhāvanimmānena nāgarūpaṃ vijahitvā. Mukhaṃ vivari ‘‘mukhagataṃ samaṇaṃ saṃkhādissāmī’’ti. Pācīnena ca pacchimena cāti nāgassa tathānipannattā vuttaṃ. Suṭṭhu satiyā paccupaṭṭhāpanatthamāha ‘‘manasi karohī’’ti.

“断己身形”指以细微身像幻化成龙形，展开口告知“口中之沙门”，称呼其为“沙门”；谓之所以东西方向皆为龙形状。此乃论述龙族之现身所具特征。觉知正念的目的在于令心谨慎。

Āditopaṭṭhāya sabbapāṭihāriyānīti tadā therena katapāṭihāriyāni sandhāya vuttaṃ. Imaṃ pana ṭhānanti imaṃ nāsāvātavissajjanakāraṇaṃ.

始终宣说所有神奇之事，是由长老昔时所述。此地即存在鼻风泄放之源头。

Anubandhīti ‘‘na sakkā evaṃmahiddhikassa imassa samaṇassa paṭipaharitu’’nti bhayena palāyantaṃ anubandhi.

“随缘”者，因为恐惧而逃离时，起此随缘，即“不能如是抛弃这世尊的弟子”。

Ekapaṭipāṭiyāti ekāya paṭipāṭiyā, nirantaranti attho. Ayamevāti yā upādinnakaṃ nissāya anupādinnakassa vaḍḍhi, ayameva. Ettha edise hatthavaḍḍhanādipāṭihāriye yutti yuttarūpā cittato, ututo vā upādinnakarūpānaṃ anuppajjanato. Atha vā upādinnanti sakalameva indriyabaddhaṃ adhippetaṃ. Evampi tassa tathā vaḍḍhi na yujjati evāti vuttanayeneva vaḍḍhi veditabbā. Ekasantāne upādinnaṃ, anupādinnañca sambhinnaṃ viya pavattamānampi atthato asambhinnameva. Tattha yathā āḷhakamatte khīre anekāḷhake udake āsitte yadipi khīraṃ sabbena sambhinnaṃ sabbatthakameva lambamānaṃ hutvā tiṭṭhati, tathāpi na tattha khīraṃ vaḍḍhati, udakameva vaḍḍhati, evamevaṃ yadipi upādinnaṃ anupādinnañca sambhinnaṃ viya pavattati, tathāpi upādinnaṃ na vaḍḍhati, iddhānubhāvena cittajaṃ, tadanusārena utujañca vaḍḍhatīti daṭṭhabbaṃ.

“单一修行法”意指以单一方法恒常修行之意。所谓“此者”，是指依赖有的而非依赖无的增长，正是此义。这里以象掌增长等供养事因缘为例，说明心中依缘不生的增长，或针对依缘者实行统御；如是增长不可成立，即应由此言知增长之理。仿如莲骨聚集相似，依缘而生未必所增长。犹如阿拉哈长老所比喻，乳与乳聚合亦不增加，其乳如水聚合，但水生乎增长。此理应明，诸依缘与非依缘聚合如是流转，然依缘却无增长，乃由精神力与依因增长所致，应心得观照。

Soti so iddhimā. Evaṃ katvāti vuttākārena hatthaṃ vā vaḍḍhetvā te vā āgantvā hatthapāse ṭhite katvā. Pādaṭṭhapanādipi vuttanayeneva veditabbaṃ. Aparopi iddhimā. Tathevāti pāṭihāriyakaraṇato pubbe viya. Tathūpamametanti yathā udakapuṇṇāsu nānāpātīsu bahūhi nānācandamaṇḍalesu dissamānesu na tena candamaṇḍalassa gamanādiuparodho, bahūnañca paccekaṃ dassanaṃ ijjhati, tathūpamametaṃ pāṭihāriyaṃ candimasūriyānaṃ gamanādiuparodhābhāvato, bahūnañca iddhimantānaṃ tattha iddhipayogassa yathicchitaṃ samijjhanatoti adhippāyo.

「Soti」谓能力者。由此行持，即手增长，而手或至手侧后立定。脚立地亦应由此理知。别者亦为能力者。谓彼由威力作为先例。由此能力，如满水中多重波浪、月华众多影轮出现，然其月轮及其运动不受阻碍。众多分别观相现，其中亦含能力之妙用恣意转动，谓力量用修习扬起意念修行之力，故名为统御。

§397

397.Paricchedaṃ katvāti abhividhivasena pana paricchedaṃ katvā, na mariyādavasena. Tathā hesa brahmaloke attano kāyena vasaṃ vatteti. Pāḷīti paṭisambhidāmaggapāḷi.

「造分」者，皆按礼仪方法依序造分，非凭恣意为之。犹如梵天界主，借身体来生活。此乃及藏解道理之巴利文。

Yāvabrahmalokāpi kāyena vasaṃ vattetīti ettha yasmā na brahmalokasseva gamanaṃ adhippetaṃ, nāpi brahmalokassa gamanameva, atha kho aññathā aññampi. Yāva brahmalokāti pana dūrāvadhinidassanametaṃ, tasmā ‘‘sace brahmalokaṃ gantukāmā hotī’’ti vatvāpi itarampi dassetuṃ ‘‘santikepi dūre adhiṭṭhātī’’tiādi vuttaṃ. Tattha pi-saddo samuccayattho, tena vuttāvasesassa adhiṭṭhāniddhiyā nipphādetabbassa sabbassāpi saṅgaho, na vuttassevāti daṭṭhabbaṃ.

谓在梵天界以身体安住视作“体住”。此处所言，因非仅指往梵天界身之迁移，且非仅梵天界的身体迁移，故显示为别法。谓“至梵天界”乃指远近分别，故言“若想往梵天界者”，意欲示现他法“即使近处亦远居于此”等语。此语音声之总集，因末文中已明示依止之成就应灭除故而须收结全部义理，不应只止于此语。

Yamakapāṭihāriyāvasānetiādinā tivikkamassa adhiṭṭhāniddhinipphannatā vuttā, aññattha pana lakkhaṇānisaṃsatā. Tadubhayaṃ yathā aññamaññaṃ na virujjhati, tathā vicāretvā gahetabbaṃ.

谓称两难奇力之终止等，已说明借依止达成愿望；若从别处看，则显其标记与因缘的差难。此二理相互不相违背，故当反复思惟加以把握。

Nīlamātikanti nīlavaṇṇodakamātikaṃ.

蓝色药膏乃由蓝色的水所制成。

Mahābodhinti aparājitapallaṅkaṃ mahābodhiṃ. Citte uppanne santike akāsīti tathā cittuppattisamanantarameva pathaviṃ, samuddañca saṃkhipitvā mahābodhisantike akāsi.

大觉者指的是无敌的大床即大觉境界。心生起时，在其近侧即刻于心生起之后，假象出土地与海洋，将其收束，乃于大觉近侧而显现。

Nakkhattadivaseti mahadivase. Candapūveti candasadise candamaṇḍalākāre pūve. Ekapattapūramattamakāsīti yathā te pamāṇato sarūpeneva antopattapariyāpannā honti, tathā akāsi.

‘星夜’指的是大白天。‘月初’者，谓月亮刚升起，呈月轮状。‘满月初升’之义，乃指其尺度大小与形状如实俱全，故称是如此显现。

Kākavaliyavatthusmiñca ‘‘bhagavā thokaṃ bahuṃ akāsī’’ti ānetvā sambandhitabbaṃ. Taṃ pana vatthuṃ saṅkhepatova dassetuṃ ‘‘mahākassapatthero kirā’’tiādi vuttaṃ. Samāpattiyāti nirodhasamāpattiyā.

关于乌鸦群等处，说‘世尊施放大量鸟群’是引申而来、应当结合上下文理解。此处诸事略示，仅为展现而说‘大师咖萨巴长老果然如此’等语。‘成就’意指由于断灭而达成的成就。

Gaṅgātīreti tambapaṇṇidīpe gaṅgānadiyā tīre. Saññaṃ adāsīti yathā te yathādhiṭṭhitaṃ sappiṃ passanti, tathā saññaṃ adāsi.

‘恒河岸边’即称镀铜叶岛之恒河河岸。‘分别给予’意指众生按其所建立之实相见获而分别给予。

Tassāti yassa brahmuno rūpaṃ daṭṭhukāmo, tassa brahmuno rūpaṃ passati. Saddaṃ suṇātīti dibbāya sotadhātuyā brahmuno saddaṃ suṇāti. Cittaṃ pajānātīti cetopariyañāṇena brahmuno cittaṃ pajānāti. Karajakāyassa vasenāti cātumahābhūtikarūpakāyassa vasena. ‘‘Cittaṃ pariṇāmetī’’ti ettha kiṃ taṃ cittaṃ, kathaṃ vā pariṇāmananti āha ‘‘pādakajjhānacittaṃ gahetvā kāye āropetī’’ti. Kathaṃ pana kāye āropetīti āha ‘‘kāyānugatikaṃ karotī’’ti. Evampi saddadandharovāyanti vacanapathaṃ pacchindanto āha ‘‘dandhagamana’’nti. Karotīti sambandho. Kāyagamanaṃ hi dandhaṃ, dandhamahābhūtapaccayattāti adhippāyo. Ayañhettha attho – dissamānena kāyena gantukāmatāya vasena cittaṃ pariṇāmento yogī pādakajjhānaṃ samāpajjitvā vuṭṭhāya ‘‘idaṃ cittaṃ kāyo viya dandhagamanaṃ hotū’’ti parikammaṃ karoti. Tathā parikammakaraṇaṃ hi sandhāya ‘‘pādakajjhānacittaṃ gahetvā’’ti vuttaṃ. Parikammaṃ pana katvā puna samāpajjitvā ñāṇena adhiṭṭhahanto taṃ cittaṃ kāye āropeti, kāyānugatikaṃ dandhagamanaṃ karoti.

‘其者’指想见婆罗门形象的当体，谓其能见婆罗门形象。‘听音’指天上之耳根能闻婆罗门音声。‘心知’谓借凭清净心识而知婆罗门心意。‘施行身气’指具有四大元素实体之身。所谓“心变化”，此处所言何为心，如何变化？由此说“承受足念心，置于身上”“如何置于身上”，答曰“身随其行”。如是顺从声音、杖、箭、气流而后面对此言“杖行”，意指行为关系。所谓“身行杖”者，杖为身行大元素条件，乃意根。此言之义是——由可见之身为欲行进入之根，修行者以足念心入定后起坐，说“此心犹如身体般随杖行进”，完成这一进行。且为完成所作之因缘，“承受足念心”已说出。完成后重新入定，以智慧把持，将心置于此身体，使之随身行杖般前进。

Sukhasaññanti sukhasahagataṃ saññaṃ, saññāsīsena niddeso. Lahubhāvena saññātanti lahusaññaṃ. Kathaṃ pana iddhicittena saha sukhasaññāya sambhavoti āha ‘‘sukhasaññā nāma upekkhāsampayuttā saññā’’ti. Sukhanti saññātanti vā sukhasaññaṃ. Tenevāha ‘‘upekkhā hi santaṃ sukhanti vuttā’’ti ekantagarukehi nīvaraṇehi, oḷārikehi anupasantasabhāvehi ca vitakkādīhi vippayogo cittacetasikānaṃ lahubhāvassa kāraṇanti dassento āha ‘‘sāyeva…pe… veditabbā’’ti. Taṃ okkantassāti taṃ sukhalahusaññaṃ anuppattassa. Assāti yogino. Gantukāmatā eva ettha pamāṇanti ettha etasmiṃ dissamānena kāyena gamane yaṃ ṭhānaṃ gantukāmo, taṃ uddissa gantukāmatāvasena pavattaparikammādhiṭṭhānāni eva pamāṇaṃ, tāvatā gamanaṃ ijjhati. Tasmā magganimmānavāyuadhiṭṭhānehi vināpi icchitadesappatti hotīti. Idāni tamevatthaṃ pākaṭataraṃ kātuṃ ‘‘sati hī’’tiādi vuttaṃ.

『快乐的观知』者，观知伴随着快乐。所谓观知，是指观知中的意指、调御、说明之意。『轻微的观知』者，观知体轻微。如何以意力与快乐的观知共现？说：“快乐观知，名为与无分别心相应的观知。”‘快乐的观知’亦即观知相的快乐。于是说：“寂灭即安乐”，意在指出当意念不被五盖所染着、心境平和与无烦恼之禅思俱起时，心念轻微则成其因。由此示现，“正应当于此时观察……（之理）”。所谓“心理流动者”，即心流轻安的观知缺乏生起。所谓“著着于行”等，是指行的渴爱、意欲、作用。由此因缘，行与识轻柔地并生，故曰“有此种种，苦乐具足，现时得知”。走向（游行）乐而非乐意境即指此理。修行者所谓“依欲向前”，即指因身体愿往之地而起的行住意。诸行之所依止亦即是此行住意所在之处。如是，尽管没有行路的愿望者亦能得行路之果。如今此理更为明证，说：“正念存，……”。

Kāyaṃ gahetvāti karajakāyaṃ ārammaṇakaraṇavasena parikammacittena gahetvā. Citte āropetīti ‘‘ayaṃ kāyo idaṃ cittaṃ viya hotū’’ti pādakajjhānacitte āropeti taggatikaṃ karoti. Tenāha ‘‘cittānugatikaṃ karoti sīghagamana’’nti. Cittagamananti cittappavattimāha. Idaṃ pana cittavasena kāyapariṇāmanapāṭihāriyaṃ. Cittagamanamevāti cittena samānagamanameva. Kathaṃ pana kāyo dandhappavattiko lahuparivattinā cittena samānagatiko hotīti? Na sabbathā samānagatiko. Yatheva hi kāyavasena cittapariṇāmane cittaṃ sabbathā kāyena samānagatikaṃ na hoti. Na hi tadā cittaṃ sabhāvasiddhena attano khaṇena avattitvā garuvuttikassa rūpadhammassa khaṇena vattati. ‘‘Idaṃ cittaṃ ayaṃ kāyo viya hotū’’ti pana adhiṭṭhānena dandhagatikassa kāyassa anuvattanato yāva icchitaṭṭhānappatti, tāva kāyagatianulomeneva hutvā santānavasena pavattamānaṃ cittaṃ kāyagatiyā pariṇāmitaṃ nāma hoti, evaṃ ‘‘ayaṃ kāyo idaṃ cittaṃ viya hotū’’ti adhiṭṭhānena pageva sukhalahusaññāya sampāditattā abhāvitiddhipādānaṃ viya dandhaṃ avattitvā yathā lahukatipayacittavāreheva icchitaṭṭhānappatti hoti, evaṃ pavattamāno kāyo cittagatiyā pariṇāmito nāma hoti, na ekacittakkhaṇeneva icchitaṭṭhānappattiyā.

“持身”者，以手脚身体等为缘，依意执持之。意念附着于身，谓如“此身如此心”之观察，足念心定处以此观心为证，谓之协调。所谓“心随身行”，谓心意行进之流动。此为心转。此乃心之力量使身变化之神妙。心转即心的依附显现。如何身行转动与心转相称？并非无时无刻皆相称。正如身体变化时，心并非时时完全依附身体。非以自然自发之时段，心依其当下身身上的重量变化刻度而转动。所谓“此心当成为此身”，意味着此心依着身体行动的规律，得以运转到愿意到达之境地，遂成身体依心而转之名。如此，依着定力与轻柔意念流转，心身互相和合，非一刹那而成，乃意愿至所愿之地，渐次转动故也。

Evañca katvā ‘‘seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyyā’’ti idampi upamāvacanaṃ nippariyāyeneva samatthitaṃ hoti. Avassaṃ cetaṃ evaṃ sampaṭicchitabbaṃ, aññathā suttābhidhammapāṭhehi, vinayaaṭṭhakathāya ca virodho siyā, dhammatā ca vilomitā. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampī’’ti (a. ni. 1.11 ādayo) hi ettha aññagahaṇena rūpadhammā gahitā alahuparivattitāya. Abhidhamme (paṭṭhā. 1.1.10-11) ca purejātapaccayo rūpameva vutto, pacchājātapaccayo ca tasseva. Yattha yattha ca dhammā uppajjanti, tattha tattheva bhijjanti. Natthi desantarasaṅkamanaṃ, na ca sabhāvo aññathā hotīti. Na hi iddhibalena dhammānaṃ kenaci lakkhaṇaṃ aññathattaṃ kātuṃ sakkā, bhāvaññathattameva pana kātuṃ sakkā. ‘‘Tīsupi khaṇesū’’ti idampi gamanārambhaṃ sandhāya vuttaṃ, na gamananiṭṭhānanti vadanti. Theroti aṭṭhakathācariyānaṃ antare eko thero. Idhāti idaṃ pāṭihāriyaṃ vibhajitvā vuttapāṭhe. Sayaṃ gamanameva āgataṃ ‘‘brahmalokaṃ gacchatī’’ti vuttattā.

如是而行说：“就像力强之人体，或伸展手臂，或收引手臂。”此为喻道理，恰为详尽且明白的比喻。应当如此调御心识，否则与经律论疏教义相悖。世尊言“我不另有他法”，以此说明形法历经轻度转折。阿毗达摩中亦言：前行因缘即形法，后行亦然。万法生处即为果处，无有迁移他处，自性亦不更异。以神通力无法改变法之性质，然法之状态可以变化。又言“三刹那”，此指出行始，不是终结。逸众论师中有唯论者，谓此理述分明。正如自转行至“梵天界去”，即此意。

Cakkhusotādīnanti cakkhusotādīnaṃ aṅgānaṃ. Tathā hi vuttaṃ ‘‘sabbaṅgapaccaṅga’’nti, sabbaaṅgapaccaṅgavantanti attho. Pasādo nāma natthīti imināva bhāvajīvitindriyānampi abhāvo vuttoti daṭṭhabbaṃ. Rucivasenāti icchāvasena. Aññampīti bhagavatā kariyamānato aññampi kiriyaṃ karoti. Ayañcettha buddhānubhāvo. Yadi sāvakanimmitesu nānappakāratā natthi, ‘‘sace pana nānāvaṇṇe kātukāmo hotī’’tiādi yaṃ heṭṭhā vuttaṃ, taṃ kathanti? Taṃ tathā tathā parikammaṃ katvā adhiṭṭhahantassa te te vaṇṇavayādivisesā parikammānurūpaṃ ijjhantīti katvā vuttaṃ. Idha pana yathādhiṭṭhite nimmitarūpe sace sāvako ‘‘ime visesā hontū’’ti icchati, na ijjhati, buddhānaṃ pana ijjhatīti ayamattho dassitoti na koci virodho.

“眼耳等”者，指眼、耳等诸根之总体。以此谓“诸处成就”，所谓诸根具足也。所谓“安住”即是无缺乏，此中亦显无身心生活感官之缺缺。所谓“喜欢”者，指贪欲。所谓“他者”，谓佛陀在为众生利益而为之行。若于弟子所现众生多无差别，则谓“如若见异色而生渴爱”等言，亦存疑义。其义是：依随修习所现诸相，弟子若欲此者，不欲彼者；而佛陀则欲能体证诸色之殊胜焉，故非违逆也。

Idāni yāni tāni ‘‘yāva brahmalokāpi kāyena vasaṃ vattetī’’ti (paṭi. ma. 3.10) pāḷiyā atthadassanavasena vibhattāni ‘‘dūrepi santike adhiṭṭhātī’’tiādīni cuddasa pāṭihāriyāni , tattha sikhāppattaṃ kāyena vasavattanapāṭihāriyaṃ dassetuṃ ‘‘ettha cā’’tiādi āraddhaṃ. Tattha yanti kiriyāparāmasanaṃ, tena ‘‘rūpaṃ passatī’’ti ettha yadetaṃ rūpadassanaṃ, ‘‘saddaṃ suṇātī’’ti ettha yadetaṃ saddasavanaṃ, ‘‘cittaṃ pajānātī’’ti ettha yadetaṃ cittajānananti evaṃ dibbacakkhusotacetopariyañāṇakattukaṃ dassanasavanajānanakiriyaṃ parāmasatīti daṭṭhabbaṃ. Ito paresu santiṭṭhatītiādīsupi eseva nayo. Yampissāti yampi assa. Yogino adhiṭṭhānanti sambandho. Yañca khoti ettha kho-saddo avadhāraṇattho, visesattho vā, tena ayamevettha kāyena vasavattanapāṭihāriyesu ukkaṭṭhataranti dīpeti. Kasmā? ‘‘Ayaṃ nu kho iddhimā, ayaṃ nu kho nimmito’’ti ekaccassa brahmuno āsaṅkuppādanato. Yadaggena cetaṃ adhiṭṭhitaṃ visesato manomayanti vuccati, tadaggena ukkaṭṭhataranti veditabbaṃ. Tenāha ‘‘ettāvatā kāyena vasaṃ vatteti nāmā’’ti. Yadi evaṃ kasmā idha sesāni gahitānīti āha ‘‘sesaṃ…pe… vutta’’nti.

今此诸法与“直至梵天界，身心复合存在”为题(斋戒篇第3章第10节)真意，分别显现诸神通事迹。其有十七种奇迹，其中“发髻显现身能以身住地”事迹备示——于此诸法显现影像为证。如“见形象”、“闻声音”、“觉察心意”等，皆为神通眼、耳、意等超常感知能之证。此乃法及识所现达外境界之理。修行者名为“依止”，此为心意索缘之联系。举例言：“此为神通，此为相变化”，乃尊敬梵天之语。因心念特异而显现变化，应知乃依其依止而更。由此说“此即身能如是起用”。若如此，何谓诸余法取用？于是说“诸余诸相”即指诸余现象与此身意续之关系也。

§398

398.Idaṃ nānākaraṇanti kāmamimāpi dve iddhiyo adhiṭṭhānavaseneva ijjhanti, tathāpi idaṃ idāni vuccamānaṃ imāsaṃ nānākaraṇaṃ viseso. Pakativaṇṇaṃ vijahitvāti attano pakatirūpaṃ vijahitvā apanetvā, paresaṃ adassetvāti attho. Kumārakavaṇṇanti kumārakasaṇṭhānaṃ. Dassetīti tathā vikubbanto attani dasseti. Nāgavaṇṇaṃ vātiādīsupi eseva nayo. Hatthimpi dassetīti attānampi hatthiṃ katvā dasseti, bahiddhāpi hatthiṃ dasseti. Etadatthameva hi idha ‘‘hatthivaṇṇaṃ vā dassetī’’ti avatvā ‘‘hatthimpi dassetī’’ti (paṭi. ma. 3.13) vuttaṃ. Yaṃ pana keci bahiddhā hatthiādidassanavacanaṃ ‘‘pakativaṇṇaṃ vijahitvā’’ti vacanena vikubbaniddhibhāvena virujjhatīti vadanti, tadayuttaṃ. Kasmā? Pakativaṇṇavijahanaṃ nāma attano pakatirūpassa aññesaṃ adassanaṃ, na sabbena sabbaṃ tassa nirodhanaṃ. Evaṃ sati attānaṃ adassetvā bahiddhā hatthiṃ dassento ‘‘pakativaṇṇaṃ vijahitvā hatthiṃ dassetī’’ti vuccamāne ko ettha virodho, attanā pana hatthivaṇṇo hutvā bahiddhāpi hatthiṃ dassante vattabbameva natthi. Tenevāha ‘‘bahiddhāpi hatthiādidassanavasena vutta’’nti. Evañca katvā vikubbaniddhibhāvena ca na koci virodho.

第三百九十八节。此谓诸神通中具有多种因缘所成有二种神力显现。然目前宣说为多因缘殊胜故。所谓“显能色”，即指显现自相，且使他人看得见，谓分明显现也。所谓“显现”，意谓变化自现。所谓“龙艳色”等是一类说法。象形显现亦然，具此义。此处说“象乎象色显现”，亦可作如是解，说自我显现已破灭，于他者亦示象形显现。正是此义也。虽象形多变无常，然不显内在我相。故曰“于外亦显象形”，依此表达之。因是说“于外显象”等语。不管如何变化无常，无一反对。

Pāḷiyañca kumārakavaṇṇaṃ vātiādīsu aniyamattho vā-saddo vutto. Tesu ekekasseva karaṇadassanatthaṃ. Hatthimpītiādīsu pana hatthiādīnaṃ bahūnaṃ ekajjhaṃ kātabbābhāvadassanatthaṃ samuccayattho pi-saddo vutto. Tena ‘‘hatthimpi dassetī’’tiādīsu dutiye vuttanayeneva attho gahetabbo.

巴利语中“kumārakavaṇṇaṃ”（幼童颜色）、“vātiādīsu”（如瓦提等）等词语所指皆为不确定含义的声音。对每一词而言，仅为说明其行为或状况而说。至于“hatthimpi”等词，因多指大象等众多物体中唯一的，此处取其合成义故称为“pi-saddo”（特指声）。所以对“hatthimpi dassetī”等词义，应取其第二次出现时的含义。

Iddhimato attano kumārakākārena paresaṃ dassanaṃ kumārakavaṇṇanimmānaṃ, na ettha kiñci apubbaṃ pathavīādivatthu nipphādīyatīti kasiṇaniyamena payojanābhāvato ‘‘pathavīkasiṇādīsu aññatarārammaṇato’’ti vuttaṃ. Satipi vā vatthunipphādane yathārahaṃ taṃ pathavīkasiṇādivaseneva ijjhatīti evampettha kasiṇaniyamena payojanaṃ nattheva. Kumārakavaṇṇañhi dassentena nīlavaṇṇaṃ vā dassetabbaṃ siyā, pītādīsu aññataravaṇṇaṃ vā. Tathā sati nīlādikasiṇāni samāpajjitabbānīti āpannova kasiṇaniyamo. Eseva nayo sesesupi. Evamadhiṭṭhite yadeke pathavīkasiṇavasena ‘‘ekopi hutvā bahudhā hotī’’tiādi (dī. ni. 1.238; ma. ni. 1.147; saṃ. ni. 5.842; paṭi. ma. 3.10) bhāvoti evaṃ pavattena kasiṇaniddesena idha vikubbaniddhiniddese ‘‘pathavīkasiṇādīsu aññatarārammaṇato’’tiādivacanassa virodhaṃ āsaṅkanti, so anokāsovāti daṭṭhabbaṃ. Nimminitabbabhāvena attanā icchitoti attano kumārakavaṇṇo, na pana attano daharakāle kumārakavaṇṇoti. Nāgādivaṇṇesupi ayaṃ nayo byāpī evāti yadeke ‘‘nāgādinimmāne na yujjati viyā’’ti vadanti, tadapohataṃ daṭṭhabbaṃ.

具神通者以自身童子形态显现于他人，称为“kumārakavaṇṇa”（童子颜色）化现，但此处无任何调节前面的土、地等物质部分生灭的意思。因无适用于此的光明调制法规定，故说“在土光明等炽盛中为某种境界”（pathavīkasiṇādīsu aññatarārammaṇato）。但若确实生灭物实如土光明相等，则施行光明调制法亦当成立，本章对此无适用光明调制法的作用。以“kumārakavaṇṇa”现色时，应显现如蓝色等，或如黄等另外一些颜色。正如念处法中须修习蓝色等光明成就一样，似此为光明法则。此法则及余相法亦同理。如此理约束下，有文说土光明等法现象虽然一物却多种表现（如《长部尼拘林经》《大毗尼论》等所述），本处按此光明调制法理义反驳“在土光明等炽盛中为某种境界”说，显示二意抵触，因而被称为“无破无灭法”，应清楚。自愿作色亦应属自愿童子色化现，而不依其童年时期本色。又有说法称“如龙等颜色却不适合化成此相”，此处当取其已破坏者理由。

Bahiddhāpīti pi-saddena ajjhattaṃ sampiṇḍeti. Ayañhettha attho – hatthimpi dassetītiādi ajjhattaṃ, bahiddhāpi hatthiādidassanavasena vuttaṃ, na ‘‘kumārakavaṇṇaṃ vā’’tiādi viya ajjhattameva kumārakavaṇṇādīnaṃ dassanavasenāti. Yaṃ ettha vattabbaṃ adhiṭṭhānavidhānaṃ, taṃ heṭṭhā vuttameva.

所谓“bahiddhā”，指某一声音之外还包含内在综合成分。此处意即“hatthimpi dassetīti”等内里字义，为内在意思；此外亦以“大象等显现义”表明外在现相。并不是说“kumārakavaṇṇaṃ vā”等字仅表内里童子颜色显现，而仅以内里童子颜色显现义为内容。这里所说的“显现方法”原则，即下文所言为准。

§399

399.Kāyanti attano karajakāyaṃ. Vuttanayenevāti ‘‘ayaṃ kāyo susiro hotū’’ti parikammaṃ katvā puna ‘‘pādakajjhānaṃ samāpajjitvā vuṭṭhāyā’’ti imaṃ heṭṭhā vuttanayānusāramāha. Aññaṃ kāyanti yaṃ manomayaṃ kāyaṃ nimminitukāmo, taṃ. Muñjamhāti muñjatiṇato. Īsikanti tassa kaṇḍaṃ. Kosiyāti asikosato. Karaṇḍāyāti peḷāya, nimmokatoti ca vadanti. Abbāhatīti uddharati. Pavāheyyāti ākaḍḍheyya.

399.用自身手臂比喻身体。这是因为有说法：「此身犹如医生的工具」后，接着说：「踏地而起」时，便依照这句下文说法。所谓「身体」，指的是想要塑造的心身。有「削断」的意思，是指「断除」。所谓「刺」，比喻末节（末梢）。「未修理」，是未被照顾的样态。人们称手臂部位为「甲壳」，称之为「打开」亦称「释放」。所谓「提起」，指扬起。「吹动」，指摇动、拨动。

Iddhividhaniddesavaṇṇanā niṭṭhitā. · 神通种类阐释之注释终了。

Iti dvādasamaparicchedavaṇṇanā. · 如是为第十二章之注释。