9. Mahāsatipaṭṭhānasuttaṃ · 9. 大念处经义注

257 段 · CSCD 巴利原典

9. Mahāsatipaṭṭhānasuttavaṇṇanā九、《大念处经》注释

Uddesavārakathāvaṇṇanā总说段论说注释

§373

373.Evaṃme sutanti mahāsatipaṭṭhānasuttaṃ. Tatrāyamapubbapadavaṇṇanā – ekāyano ayaṃ, bhikkhave, maggoti kasmā bhagavā idaṃ suttamabhāsi? Kururaṭṭhavāsīnaṃ gambhīradesanāpaṭiggahaṇasamatthatāya. Kururaṭṭhavāsino kira bhikkhū bhikkhuniyo upāsakā upāsikāyo utupaccayādisampannattā tassa raṭṭhassa sappāyautupaccayasevanena niccaṃ kallasarīrā kallacittā ca honti. Te cittasarīrakallatāya anuggahitapaññābalā gambhīrakathaṃ paṭiggahetuṃ samatthā honti. Tena nesaṃ bhagavā imaṃ gambhīradesanāpaṭiggahaṇasamatthataṃ sampassanto ekavīsatiyā ṭhānesu kammaṭṭhānaṃ arahatte pakkhipitvā idaṃ gambhīratthaṃ mahāsatipaṭṭhānasuttaṃ abhāsi. Yathā hi puriso suvaṇṇacaṅkoṭakaṃ labhitvā tattha nānāpupphāni pakkhipeyya, suvaṇṇamañjūsaṃ vā pana labhitvā sattaratanāni pakkhipeyya, evaṃ bhagavā kururaṭṭhavāsiparisaṃ labhitvā gambhīradesanaṃ desesi. Tenevettha aññānipi gambhīratthāni imasmiṃ dīghanikāye mahānidānaṃ majjhimanikāye satipaṭṭhānaṃ, sāropamaṃ, rukkhopamaṃ, raṭṭhapālaṃ, māgaṇḍiyaṃ, āneñjasappāyanti aññānipi suttāni desesi.

373.如是我闻，此为大念处经。其初步的解说为：「此为单一之道，诸比库，世尊为何而说此经乎？」答曰：为库鲁国居民讲教授深义法理以证其能摄受。库鲁国居民中，众多比库、比库尼、在家男、在家女因本国与亲属的频繁交往而常备身心毀染。彼等因身心浑浊，随之福慧俱备，方能受摄深义讲义。于是世尊观察到彼等能受摄深义讲义，乃于二十一处修行要地示现阿拉汉境，讲说此深义大念处经。譬如有人获珍贵金盒，则以多种鲜花装饰；得金粉者，亦投七宝。世尊获库鲁国众，便示现深义讲法。又尔时世尊于此长部经集大缘品、中部念处经、杂部树喻经、国土守护经以及摩崛国众经中，普说此等深义义理。

Apica tasmiṃ janapade catasso parisā pakatiyāva satipaṭṭhānabhāvanānuyogamanuyuttā viharanti, antamaso dāsakammakaraparijānāpi satipaṭṭhānapaṭisaṃyuttameva kathaṃ kathenti. Udakatitthasuttakantanaṭṭhānādīsupi niratthakakathā nāma nappavattati. Sace kāci itthī ‘‘amma, tvaṃ kataraṃ satipaṭṭhānabhāvanaṃ manasikarosī’’ti pucchitā ‘‘na kiñcī’’ti vadati, taṃ garahanti ‘‘dhiratthu tava jīvitaṃ, jīvamānāpi tvaṃ matasadisā’’ti. Atha naṃ ‘‘mā dāni puna evamakāsī’’ti ovaditvā aññataraṃ satipaṭṭhānaṃ uggaṇhāpenti. Yā pana ‘‘ahaṃ asukasatipaṭṭhānaṃ nāma manasikaromī’’ti vadati, tassā ‘‘sādhu sādhū’’ti sādhukāraṃ katvā ‘‘tava jīvitaṃ sujīvitaṃ, tvaṃ nāma manussattaṃ pattā, tavatthāya sammāsambuddho uppanno’’tiādīhi pasaṃsanti. Na kevalañcettha manussajātikāva satipaṭṭhānamanasikārayuttā, te nissāya viharantā tiracchānagatāpi.

此地有四众僧团同住，乃因彼等同心专习念处修行，乃至奴仆等亦能以念处修持为主题，互相讨论。于水门经等地，无意义的谈论绝不发生。若有女子问曰：“母亲，汝如何修持念处？”答曰：“无所修持。”众人便不悦，说：“可怜你的生命，即使在世，亦同死尸。”于是劝告她：“勿再如是。”随即她于他念处修行。若言：“我修持为苦念处。”则众人赞曰：“善哉善哉，汝生命得以善活，汝当已成就人间，正觉为汝现生。”此处非唯人间生者修行念处，彼等寄住于世间，即使为非法堕鬼亦皆修念处。

Tatridaṃ vatthu – eko kira naṭako suvapotakaṃ gahetvā sikkhāpento vicarati. So bhikkhunupassayaṃ upanissāya vasitvā gamanakāle suvapotakaṃ pamussitvā gato. Taṃ sāmaṇeriyo gahetvā paṭijaggiṃsu. Buddharakkhito tissa nāmaṃ akaṃsu. Taṃ ekadivasaṃ purato nisinnaṃ disvā mahātherī āha – ‘‘buddharakkhitā’’ti. Kiṃ, ayyeti? Atthi te koci bhāvanāmanasikāroti? Natthi, ayyeti. Āvuso, pabbajitānaṃ santike vasantena nāma vissaṭṭhaattabhāvena bhavituṃ na vaṭṭati, kocideva manasikāro icchitabbo, tvaṃ pana aññaṃ na sakkhissasi, ‘‘aṭṭhi aṭṭhī’’ti sajjhāyaṃ karohīti. So theriyā ovāde ṭhatvā ‘‘aṭṭhi aṭṭhī’’ti sajjhāyanto carati.

当时有一人，名为那多迦，持纯净蜂蜜受戒而修行。彼依比库住处安稳居止，出行时携带蜂蜜。后来沙玛内拉取走蜂蜜，名为佛护提萨者，世尊所遣。某日见此人前坐，尊者老妇呼唤曰：“佛护者。”彼答曰：“何事，阿阇梨？”问曰：“汝有用心修持乎？”答曰：“无也，阿阇梨。”老妇说：“兄弟，出家人不宜懈怠，经常应有所用心，汝不可懈怠，当彼此互助。”尊者应教，边说边行。

Taṃ ekadivasaṃ pātova toraṇagge nisīditvā bālātapaṃ tapamānaṃ eko sakuṇo nakhapañjarena aggahesi. So ‘‘kiri kirī’’ti saddamakāsi. Sāmaṇeriyo sutvā ‘‘ayye buddharakkhito sakuṇena gahito, mocema na’’nti leḍḍuādīni gahetvā anubandhitvā mocesuṃ . Taṃ ānetvā purato ṭhapitaṃ therī āha – ‘‘buddharakkhita, sakuṇena gahitakāle kiṃ cintesī’’ti? Na, ayye, aññaṃ kiñci cintesiṃ, aṭṭhipuñjova aṭṭhipuñjaṃ gahetvā gacchati, katarasmiṃ ṭhāne vippakirissatīti, evaṃ ayye aṭṭhipuñjameva cintesinti. Sādhu, sādhu, buddharakkhita, anāgate bhavakkhayassa te paccayo bhavissatīti. Evaṃ tattha tiracchānagatāpi satipaṭṭhānamanasikārayuttā. Tasmā nesaṃ bhagavā satipaṭṭhānabuddhimeva janento idaṃ suttamabhāsi.

某日，一天傍晚，于城门楼上坐着，年轻鹰在钉栅栏上烤炙。鹰发‘吱吱’之声。沙玛内拉闻声曰：“尊者佛护被鹰抓住，吾等解救之。”遂持蜜饼等前往，解放鹰。把鹰放置于前，老妇问曰：“佛护者，当鹰被捕时，汝所思为何？”答曰：“无也，阿阇梨，仅思‘铁团抓铁团，将于何处互搏？’如是思惟。”众人说：“善哉，佛护者，未来出世断灭时，因缘必当成为汝之助缘。”彼即使诸堕鬼亦有念处用心。故世尊知识念处智，乃说此经。

Tattha ekāyanoti ekamaggo. Maggassa hi –

其中“单一道”者，即一条正道。关于此道说法，曰：

‘‘Maggo pantho patho pajjo, añjasaṃ vaṭumāyanaṃ;

“道即是行路、途径、车轨，正直且平顺。”

Nāvā uttarasetū ca, kullo ca bhisisaṅkamo’’ti.

船非指北方桥，社会也非指战斗。

Bahūni nāmāni. Svāyamidha ayananāmena vutto, tasmā ekāyano ayaṃ, bhikkhave, maggoti ettha ekamaggo ayaṃ, bhikkhave, maggo na dvidhā pathabhūtoti evamattho daṭṭhabbo. Atha vā ekena ayitabboti ekāyano. Ekenāti gaṇasaṅgaṇikaṃ pahāya vūpakaṭṭhena pavivittacittena. Ayitabbo paṭipajjitabbo, ayanti vā etenāti ayano, saṃsārato nibbānaṃ gacchantīti attho. Ekassa ayano ekāyano. Ekassāti seṭṭhassa. Sabbasattaseṭṭho ca bhagavā, tasmā bhagavatoti vuttaṃ hoti. Kiñcāpi hi tena aññepi ayanti, evaṃ santepi bhagavatova so ayano tena uppāditattā. Yathāha ‘‘so hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā’’tiādi (ma. ni. 3.79). Ayatīti vā ayano, gacchati pavattatīti attho. Ekasmiṃ ayanoti ekāyano, imasmiññeva dhammavinaye pavattati, na aññatthāti vuttaṃ hoti. Yathāha – ‘‘imasmiṃ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhatī’’ti (dī. ni. 2.214). Desanābhedoyeva heso, atthato pana ekova. Apica ekaṃ ayatīti ekāyano. Pubbabhāge nānāmukhabhāvanānayappavattopi aparabhāge ekaṃ nibbānameva gacchatīti vuttaṃ hoti. Yathāha brahmā sahampati –

多有名称。此处以“行之途径”名之，因此称作“一行”，比库们，这便是道的含义。此处的一道，比库们，道理只有一道，而非两条路径，如此义理当明。又或曰，道当由一法而行，此“行”者乃抛弃杂乱，心专一而转，也即为修行所行之路，行者从轮回走向涅槃。所谓“一行”，即至高无上者之一道。谓至上者是世尊，故称“世尊”。还有他者在行，若如是，彼亦如世尊般，是缘起其由出世之故。正如经中说：“彼世尊为未现之道之开启者。”“行”者即行进、运行也。一行在此经律中成立，下无他理。正如所言：“此处，苏跋陀，圣者八正道现前。”教法虽有异别，义理唯一。又称单一行道，前半段虽有多修法，后半段皆由一灭道归依。譬如梵主撒恒波提：

Ekāyanaṃ jātikhayantadassī,

一行者生灭之见显现，

Maggaṃ pajānāti hitānukampī;

道理智知，慈悲相向；

Etena maggena tariṃsu pubbe,

以此道载渡往昔三世，

Tarissanti ye ca taranti oghanti. (saṃ. ni. 5.409);

那些航渡者渡过波涛。

Keci pana ‘‘na pāraṃ diguṇaṃ yantī’’ti gāthānayena yasmā ekavāraṃ nibbānaṃ gacchati, tasmā ‘‘ekāyano’’ti vadanti, taṃ na yujjati. Imassa hi atthassa sakiṃ ayanoti iminā byañjanena bhavitabbaṃ. Yadi pana ekaṃ ayanamassa ekā gati pavattīti evaṃ atthaṃ yojetvā vucceyya, byañjanaṃ yujjeyya, attho pana ubhayathāpi na yujjati. Kasmā? Idha pubbabhāgamaggassa adhippetattā. Kāyādicatuārammaṇappavatto hi pubbabhāgasatipaṭṭhānamaggo idhādhippeto, na lokuttaro, so ca anekavārampi ayati, anekañcassa ayanaṃ hoti.

有些人以‘‘非彼岸便为二倍增’’的偈句说法，因其仅一次即入涅槃，故称之为‘一行’，此说不当。此处‘行’意须由此语义推明。若说一行即一途之行进，虽意可通但比义不合缘何？此因前段路径之主导性。于身等四法念为前段现行之先导，此处即导，非出世法，因此多次行进，且多有人行。

Pubbepi ca imasmiṃ pade mahātherānaṃ sākacchā ahosiyeva. Tipiṭakacūḷanāgatthero pubbabhāgasatipaṭṭhānamaggoti āha. Ācariyo panassa tipiṭakacūḷasumatthero missakamaggoti āha. Pubbabhāgo bhanteti? Missako, āvusoti. Ācariye pana punappunaṃ bhaṇante appaṭibāhitvā tuṇhī ahosi. Pañhaṃ avinicchinitvāva uṭṭhahiṃsu. Athācariyatthero nahānakoṭṭhakaṃ gacchanto ‘‘mayā missakamaggo kathito, cūḷanāgo pubbabhāgamaggoti ādāya voharati, ko nu kho ettha nicchayo’’ti suttantaṃ ādito paṭṭhāya parivattento ‘‘yo hi koci , bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta vassānī’’ti imasmiṃ ṭhāne sallakkhesi. Lokuttaramaggo uppajjitvā satta vassāni tiṭṭhamāno nāma natthi, mayā vutto missakamaggo na labbhati. Cūḷanāgena diṭṭho pubbabhāgamaggova labbhatīti ñatvā aṭṭhamiyaṃ dhammasavane saṅghuṭṭhe agamāsi.

先时此处有长老论著相会。三藏长老称为前段四念处道，师称其为错误路径。乃先辈所言‘错误’，师则多次教诲而缄默。未决疑者一同起身。后来师访浴者行列，说“我说错误道，三藏长老称为前段四念处道，尔等采行，谁能决疑？”依经论曰：“比库若修持此四念处七年,”此处记号示之。出世道生起七年后，实暂无其人，所言错误道亦不可得。见三藏长老称为前段四念处道，知八年参究时，集结僧众诵闻此法。

Porāṇakattherā kira piyadhammasavanā honti, saddaṃ sutvāva ‘‘ahaṃ paṭhamaṃ, ahaṃ paṭhama’’nti ekappahāreneva osaranti. Tasmiñca divase cūḷanāgattherassa vāro, tena dhammāsane nisīditvā bījaniṃ gahetvā pubbagāthāsu vuttāsu therassa āsanapiṭṭhiyaṃ ṭhitassa etadahosi – ‘‘raho nisīditvā na vakkhāmī’’ti. Porāṇakattherā hi anusūyakā honti. Na attano rucimeva ucchubhāraṃ viya evaṃ ukkhipitvā vicaranti, kāraṇameva gaṇhanti, akāraṇaṃ vissajjenti. Tasmā thero ‘‘āvuso, cūḷanāgā’’ti āha. So ācariyassa viya saddoti dhammaṃ ṭhapetvā ‘‘kiṃ bhante’’ti āha. Āvuso, cūḷanāga, mayā vutto missakamaggo na labbhati, tayā vutto pubbabhāgasatipaṭṭhānamaggova labbhatīti. Thero cintesi – ‘‘amhākaṃ ācariyo sabbapariyattiko tepiṭako sutabuddho, evarūpassāpi nāma bhikkhuno ayaṃ pañho āluḷeti, anāgate mama bhātikā imaṃ pañhaṃ āluḷessantīti suttaṃ gahetvā imaṃ pañhaṃ niccalaṃ karissāmī’’ti paṭisambhidāmaggato ‘‘ekāyanamaggo vuccati pubbabhāgasatipaṭṭhānamaggo’’.

古时长老每听法即言“我第一，我第一”一时喧骂。此日三藏长老开示，坐于法座，持种子，昔日偈语中老者座位前发生此事：“忍坐而不语。”古时长老多嫉妒他人，不只在自己高兴，更如拔除胡须般议论他人，原因明显，故弃无因之事。于是长老言：“朋友，三藏长老。”其如师音闻住持法，“请问长老，朋友，三藏长老，我说错误道不可得，所说前段四念处道可得。”长老思惟：“我师通晓三藏，悉知佛法，此比库为扰乱问题，未来我的侄子必扰乱此问，故以归理断疑，谓为‘一行道’称为前段四念处道。”

Maggānaṭṭhaṅgiko seṭṭho, saccānaṃ caturo padā;

法之主体为道八支，真理有四节，是最佳。

Virāgo seṭṭho dhammānaṃ, dvipadānañca cakkhumā.

无爱名为诸法最优，二足动物中有慧眼。

Eseva maggo natthañño, dassanassa visuddhiyā;

唯此道无他可替，证见清净明彻慧。

Etañhi tumhe paṭipajjatha, mārasenappamaddanaṃ;

在此你们应当勤修，不应放逸堕落于魔的势力；

Etañhi tumhe paṭipannā, dukkhassantaṃ karissathāti. –

在此你们既已勤行，必能成就苦的止息。

Suttaṃ āharitvā ṭhapesi.

经文取出后，便安置妥当。

Maggoti kenaṭṭhena maggo? Nibbānagamanaṭṭhena nibbānatthikehi magganīyaṭṭhena ca. Sattānaṃ visuddhiyāti rāgādīhi malehi abhijjhāvisamalobhādīhi ca upakkilesehi kiliṭṭhacittānaṃ sattānaṃ visuddhatthāya. Tathā hi imināva maggena ito satasahassakappādhikānaṃ catunnaṃ asaṅkhyeyyānaṃ upari ekasmiṃyeva kappe nibbatte taṇhaṅkaramedhaṅkarasaraṇaṅkaradīpaṅkaranāmake buddhe ādiṃ katvā sakyamunipariyosānā aneke sammāsambuddhā anekasatā paccekabuddhā gaṇanapathaṃ vītivattā ariyasāvakā cāti ime sattā sabbe cittamalaṃ pavāhetvā paramavisuddhiṃ pattā. Rūpamalavasena pana saṃkilesavodānapaññattiyeva natthi. Tathā hi –

问：“何为道？”道者，通向涅槃之所，亦为涅槃目的所必行之道。所谓众生的净化，是指由贪等污秽、嫉妒、贪欲等烦恼染污的心，得以清净。正如以此道为依止，超过一百千万劫，远远无数，在某一劫中成就断尽渴欲、断尽烦恼、灭尽愚痴、灭尽无明之火的如来佛陀始作庄严，继之有多位正觉者，数百位辟支佛广为传讲，尊者弟子亦如是，诸众生悉除心垢，证得至净。至于色蕴所生的污染，不过是杂染的污秽显现，亦非真正的污染。正如说——

‘‘Rūpena saṃkiliṭṭhena, saṃkilissanti māṇavā;

「被色污染者，人必使其污秽；

Rūpe suddhe visujjhanti, anakkhātaṃ mahesinā.

色清净时，摩呵仙人便清净无染。」

Cittena saṃkiliṭṭhena, saṃkilissanti māṇavā;

以心染污者，学童们将受染污；

Citte suddhe visujjhanti, iti vuttaṃ mahesinā’’.

心清净者，则得净化，如大尊者所说。

Yathāha – ‘‘cittasaṃkilesā, bhikkhave, sattā saṃkilissanti, cittavodānā visujjhantī’’ti. Tañca cittavodānaṃ iminā satipaṭṭhānamaggena hoti. Tenāha ‘‘sattānaṃ visuddhiyā’’ti.

比如说——“心染污者，诸比库啊，众生将被染污，而心澄净者获得净化。”此心澄净，即因正念住所生。故说“众生之净化”。

Sokaparidevānaṃ samatikkamāyāti sokassa ca paridevassa ca samatikkamāya pahānāyāti attho, ayañhi maggo bhāvito santatimahāmattādīnaṃ viya sokasamatikkamāya, paṭācārādīnaṃ viya paridevasamatikkamāya saṃvattati. Tenāha ‘‘sokaparidevānaṃ samatikkamāyā’’ti. Kiñcāpi hi santatimahāmatto –

超越忧愁悲痛的意思，因为超越忧愁与悲痛，于此道路上已生，正如圣者等超越忧愁，也如持戒者等超越悲痛。故称“超越忧愁悲痛”。虽说圣者已超越大忧愁——

‘‘Yaṃ pubbe taṃ visodhehi, pacchā te mātu kiñcanaṃ;

“你当先净清往昔，后不忧虑未来；

Majjhe ce no gahessasi, upasanto carissasī’’ti. (su. ni. 945);

中间日子若度过，安住当安行。”（增支部尼）

Imaṃ gāthaṃ sutvāva saha paṭisambhidāhi arahattaṃ patto. Paṭācārā –

听闻此偈，即得依止正断而证得阿拉汉果。此乃出家者言——

‘‘Na santi puttā tāṇāya, na pitā nāpi bandhavā;

『无子为依，无父无亲属为依；

Antakenādhipannassa, natthi ñātīsu tāṇatā’’ti. (dha. pa. 288);

无所依止于遍布一切的诸缘，亲属之间亦无依凭』。

Imaṃ gāthaṃ sutvā sotāpattiphale patiṭṭhitā. Yasmā pana kāyavedanācittadhammesu kañci dhammaṃ anāmasitvā bhāvanā nāma natthi, tasmā tepi imināva maggena sokaparideve samatikkantāti veditabbā.

闻此偈已，得初果坚立。何以故？因为对身苦、心忧诸法，无一念留恋，故以此道，能超越忧伤与悲痛，实当知也。

Dukkhadomanassānaṃ atthaṅgamāyāti kāyikadukkhassa cetasikadomanassassa cāti imesaṃ dvinnaṃ atthaṅgamāya, nirodhāyāti attho. Ayañhi maggo bhāvito tissattherādīnaṃ viya dukkhassa, sakkādīnaṃ viya ca domanassassa atthaṅgamāya saṃvattati.

身体之苦与心之忧二者皆意义所在，此道所行，正如三尊长等所行，能使苦苦灭，忧忧灭也。

Tatrāyaṃ atthadīpanā – sāvatthiyaṃ kira tisso nāma kuṭumbikaputto cattālīsa hiraññakoṭiyo pahāya pabbajitvā agāmake araññe viharati. Tassa kaniṭṭhabhātu bhariyā ‘‘gacchatha, naṃ jīvitā voropethā’’ti pañcasate core pesesi. Te gantvā theraṃ parivāretvā nisīdiṃsu. Thero āha – ‘‘kasmā āgatattha upāsakā’’ti? Taṃ jīvitā voropessāmāti. Pāṭibhogaṃ me upāsakā, gahetvā ajjekarattiṃ jīvitaṃ dethāti. Ko te, samaṇa, imasmiṃ ṭhāne pāṭibhogo bhavissatīti? Thero mahantaṃ pāsāṇaṃ gahetvā dve ūruṭṭhīni bhinditvā ‘‘vaṭṭati upāsakā pāṭibhogo’’ti āha. Te apakkamitvā caṅkamanasīse aggiṃ katvā nipajjiṃsu. Therassa vedanaṃ vikkhambhetvā sīlaṃ paccavekkhato parisuddhaṃ sīlaṃ nissāya pītipāmojjaṃ uppajji. Tato anukkamena vipassanaṃ vaḍḍhento tiyāmarattiṃ samaṇadhammaṃ katvā aruṇuggamane arahattaṃ patto imaṃ udānaṃ udānesi –

此中有义理示现——据悉舍卫城有三子家庭，其父弃世入林隐居，家中幼弟之妻对其言：“快走吧，必断其命。”五百盗贼来袭，团团围住这长老坐止之处。长老问曰：“来者何人乎？欲夺我生命乎？”盗曰：“汝比库，必予夺命。”长老手执巨石，将两膝相击言：“盗贼啊，汝夺财乎？”盗贼退散，围中点火后退。长老心意无扰，除惭愧坚净戒律为依，生喜乐欢喜。随后顺其次内观增长，三摩地周全，修行沙门法而登曙光，证得阿拉汉果，唱此偈言——

‘‘Ubho pādāni bhinditvā, saññapessāmi vo ahaṃ;

『断裂双足，我当告知于汝，』

Aṭṭiyāmi harāyāmi, sarāgamaraṇaṃ ahaṃ.

『我将断绝牵挂，断尽爱欲与死。』

Evāhaṃ cintayitvāna, yathābhūtaṃ vipassisaṃ;

『如是思惟之后，实能透彻明察，』

Sampatte aruṇuggamhi, arahattamapāpuṇi’’nti.

『于红莲初发之时，证得阿拉汉果。』

Aparepi tiṃsa bhikkhū bhagavato santike kammaṭṭhānaṃ gahetvā araññavihāre vassaṃ upagantvā ‘‘āvuso, tiyāmarattiṃ samaṇadhammova kātabbo, na aññamaññassa santikaṃ āgantabba’’nti vatvā vihariṃsu. Tesaṃ samaṇadhammaṃ katvā paccūsasamaye pacalāyantānaṃ eko byaggho āgantvā ekekaṃ bhikkhuṃ gahetvā gacchati. Na koci ‘‘maṃ byaggho gaṇhī’’ti vācampi nicchāresi. Evaṃ pañcasu dasasu bhikkhūsu khāditesu uposathadivase ‘‘itare, āvuso , kuhi’’nti pucchitvā ñatvā ca ‘‘idāni gahitena gahitomhīti vattabba’’nti vatvā vihariṃsu . Atha aññataraṃ daharabhikkhuṃ purimanayeneva byaggho gaṇhi. So ‘‘byaggho bhante’’ti āha. Bhikkhū kattaradaṇḍe ca ukkāyo ca gahetvā mocessāmāti anubandhiṃsu. Byaggho bhikkhūnaṃ agatiṃ chinnataṭaṭṭhānamāruyha taṃ bhikkhuṃ pādaṅguṭṭhakato paṭṭhāya khādituṃ ārabhi. Itarepi ‘‘idāni sappurisa, amhehi kattabbaṃ natthi, bhikkhūnaṃ viseso nāma evarūpe ṭhāne paññāyatī’’ti āhaṃsu. So byagghamukhe nipannova taṃ vedanaṃ vikkhambhetvā vipassanaṃ vaḍḍhento yāva gopphakā khāditasamaye sotāpanno hutvā, yāva jaṇṇukā khāditasamaye sakadāgāmī, yāva nābhiyā khāditasamaye anāgāmī hutvā, hadayarūpe akhāditeyeva saha paṭisambhidāhi arahattaṃ patvā imaṃ udānaṃ udānesi –

另外有三十比库，于世尊面前习禅处，于林中静居冬安居。彼等相谓：『善护三时睡眠，如修沙门法，不得无故相往来。』彼等如是行，而有一虎来，挨次抓捕各一比库。无人谓：『我为虎所执也。』如此，于五、十比库中，为害之人于八斋日被问：『诸位，尔等伤处，何处？』彼等答言：『今已获具执处。』又有一童比库，初时被虎执。彼言：『为虎所执也，尊者。』比库执棒及杖，约言欲释之。虎至比库处，攀爬伤病之地，护者缚其足，乃始食之。余者曰：『今贤士乎，无以奉事，比库中，于此场所尤为危难。』虎口之下，感受扩散而觉明慧增长，至食幼蕈时证初果，至食成熟蕈时证斯陀含，至不急蕈时证阿那含，形如心者虽未食，而以解脱慧证阿拉汉果，乃吐此偈言——

‘‘Sīlavā vatasampanno, paññavā susamāhito;

『戒行坚固，智慧具足，专注深沉，善修三昧。』

Muhuttaṃ pamādamanvāya, byagghenoruddhamānaso.

时至疏忽渐生，猛虎心意护持。

Pañjarasmiṃ gahetvāna, silāya uparī kato;

抓牢牢笼之中，将其置于石上；

Kāmaṃ khādatu maṃ byaggho, aṭṭhiyā ca nhārussa ca;

虎欲吞我，连同八肢和毛皮；

Kilese khepayissāmi, phusissāmi vimuttiya’’nti.

我当驱散烦恼，触及解脱之境。”

Aparopi pītamallatthero nāma gihikāle tīsu rajjesu paṭākaṃ gahetvā tambapaṇṇidīpaṃ āgamma rājānaṃ passitvā raññā katānuggaho ekadivasaṃ kilañjakāpaṇasāladvārena gacchanto ‘‘rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha, taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissatī’’ti na tumhākavākyaṃ sutvā cintesi ‘‘neva kira rūpaṃ attano, na vedanā’’ti. So taṃyeva aṅkusaṃ katvā nikkhamitvā mahāvihāraṃ gantvā pabbajjaṃ yācitvā pabbajito upasampanno dvemātikā paguṇā katvā tiṃsa bhikkhū gahetvā gabalavāliyaaṅgaṇaṃ gantvā samaṇadhammaṃ akāsi. Pādesu avahantesu jaṇṇukehi caṅkamati. Tamenaṃ rattiṃ eko migaluddako migoti maññamāno pahari. Satti vinivijjhitvā gatā, so taṃ sattiṃ harāpetvā paharaṇamukhāni tiṇavaṭṭiyā pūrāpetvā pāsāṇapiṭṭhiyaṃ attānaṃ nisīdāpetvā okāsaṃ kāretvā vipassanaṃ vaḍḍhetvā saha paṭisambhidāhi arahattaṃ patvā ukkāsitasaddena āgatānaṃ bhikkhūnaṃ byākaritvā imaṃ udānaṃ udānesi –

有一名为彼多马拉特长老者，舍家于娶妻之时，携带三面旗帜，持铜叶灯，与王相见，并获王后许愿，某日持献柑橘果树之枝条而行，宣说：“色身诸比库啊，此非你所属，舍弃之，这对你们长远利益幸福有益。”未闻此语而生疑：“色身非我，感受亦非我。”即以磬棒自击，出舍入大寺乞求出家，得上座，也行二禅，取三十比库，往布满竹蔑的小院修行沙门法。以脚步轻触地面，夜时一独脚鹿，误以为鹿群，追逐群鹿，将群鹿赶散，席地坐禅，调伏身心，增长正见，具三明，已达阿拉汉道，振声宣讲来僧此偈曰——

‘‘Bhāsitaṃ buddhaseṭṭhassa, sabbalokaggavādino;

“世尊开演奥义，遍说诸有大事；

Na tumhākamidaṃ rūpaṃ, taṃ jaheyyātha bhikkhavo.

比库们啊，切莫执著你的身色，应当舍弃它。

Aniccā vata saṅkhārā, uppādavayadhammino;

诸行无常，生灭为其本质，

Uppajjitvā nirujjhanti, tesaṃ vūpasamo sukho’’ti.

它们既生便灭，寂灭则为安乐。

Evaṃ tāva ayaṃ maggo tissattherādīnaṃ viya dukkhassa atthaṅgamāya saṃvattati.

如是，这条道路乃如长老提萨等人所行，正为断除苦的事业而起。

Sakko pana devānamindo attano pañcavidhapubbanimittaṃ disvā maraṇabhayasantajjito domanassajāto bhagavantaṃ upasaṅkamitvā pañhaṃ pucchi. So upekkhāpañhavissajjanāvasāne asītisahassāhi devatāhi saddhiṃ sotāpattiphale patiṭṭhāsi. Sā cassa upapatti puna pākatikāva ahosi.

然萨咖天帝见自己五种前行相，因而生起对死恐惧和忧愁，往诣世尊面前问难。世尊无喜无怖，遂与八万天众共应其问，天帝由此获得初果坚立，且其受果如臂膀已灭。有一次如法成就复现。

Subrahmāpi devaputto accharāsahassaparivuto saggasampattiṃ anubhoti. Tattha pañcasatā accharāyo rukkhato pupphāni ocinantiyo cavitvā niraye uppannā. So ‘‘kiṃ imā cirāyantī’’ti upadhārento tāsaṃ niraye nibbattanabhāvaṃ ñatvā ‘‘kittakaṃ nu kho mama āyū’’ti upaparikkhanto attano āyuparikkhayaṃ viditvā cavitvā tattheva niraye nibbattanabhāvaṃ disvā bhīto ativiya domanassajāto hutvā ‘‘imaṃ me domanassaṃ satthā vinayissati, na añño’’ti avasesā pañcasatā accharāyo gahetvā bhagavantaṃ upasaṅkamitvā pañhaṃ pucchi –

梵天之子，诸天之尊，自周环千阿叉罗（寿命极长天人）享受天福。其间有五百阿叉罗，由树木而生，采食花蕊，过后堕入地狱受苦。此天子忧虑这五百阿叉罗寿命何时终了，审视自己的寿命已知，将尽期已立，见地狱苦灭彼处，甚感恐怖和忧伤，发愿「此苦唯有世尊能调伏，非他人所能。」于是召聚其余五百阿叉罗，前诣世尊问难——

‘‘Niccaṃ utrastamidaṃ cittaṃ, niccaṃ ubbiggidaṃ mano;

『心常动荡』者，心恒常动荡不宁。『意恒躁妄』者，意常狂乱躁动。

Anuppannesu kicchesu, atho uppatitesu ca;

『未生烦恼』者，尚未生起之烦恼，『已生烦恼』者，已然生起之烦恼。

Sace atthi anutrastaṃ, taṃ me akkhāhi pucchitoti. (saṃ. ni. 1.98);

『若有恣意动荡』者，若心有不受控制之动荡，请为我说明。」（上述语出增支部1.98）

Tato naṃ bhagavā āha –

彼时世尊告诫说——

‘‘Nāññatra bojjhā tapasā, nāññatrindriyasaṃvarā;

『不凭煅炼觉醒，不能自证庄严，非持根制心，难见最终安乐；

Nāññatra sabbanissaggā, sotthiṃ passāmi pāṇina’’nti. (saṃ. ni. 1.98);

非断除一切取著，方得究竟安乐无碍。』（语出增支部1.98）

So desanāpariyosāne pañcahi accharāsatehi saddhiṃ sotāpattiphale patiṭṭhāya taṃ sampattiṃ thāvaraṃ katvā devalokameva agamāsīti. Evaṃ ayaṃ maggo bhāvito sakkādīnaṃ viya domanassassa atthaṅgamāya saṃvattatīti veditabbo.

此讲说未竟，承当以五百字连贯通顺地立定于声闻果位之中，将此成就保持不变后，乃径自往生天界。由此可知，此道修行好比萨咖天帝等者，专为断除忧愁之苦而兴起，故当如此了知。

Ñāyassa adhigamāyāti ñāyo vuccati ariyo aṭṭhaṅgiko maggo, tassa adhigamāya, pattiyāti vuttaṃ hoti. Ayañhi pubbabhāge lokiyo satipaṭṭhānamaggo bhāvito lokuttaramaggassa adhigamāya saṃvattati. Tenāha ‘‘ñāyassa adhigamāyā’’ti. Nibbānassa sacchikiriyāyāti taṇhāvānavirahitattā nibbānanti laddhanāmassa amatassa sacchikiriyāya, attapaccakkhatāyāti vuttaṃ hoti. Ayañhi maggo bhāvito anupubbena nibbānasacchikiriyaṃ sādheti. Tenāha ‘‘nibbānassa sacchikiriyāyā’’ti.

所谓「得学」者，是指佛陀所说八正道，此正道的习得即名为成就。以此观，前半为世间修习念处法之道，后半则通达出世间正道，故名曰“得学”。所谓涅槃现证，即因断尽贪欲得名，亦称无烦恼及无死。此道修习初步即可现证涅槃，故称为“涅槃现证”。

Tattha kiñcāpi ‘‘sattānaṃ visuddhiyā’’ti vutte sokasamatikkamādīni atthato siddhāneva honti, ṭhapetvā pana sāsanayuttikovide aññesaṃ na pākaṭāni, na ca bhagavā paṭhamaṃ sāsanayuttikovidaṃ janaṃ katvā pacchā dhammaṃ deseti. Tena teneva pana suttena taṃ taṃ atthaṃ ñāpeti. Tasmā idha yaṃ yaṃ atthaṃ ekāyanamaggo sādheti, taṃ taṃ pākaṭaṃ katvā dassento ‘‘sokaparidevānaṃ samatikkamāyā’’tiādimāha. Yasmā vā yā sattānaṃ visuddhi ekāyanamaggena saṃvattati, sā sokaparidevānaṃ samatikkamena hoti. Sokaparidevānaṃ samatikkamo dukkhadomanassānaṃ atthaṅgamena, dukkhadomanassānaṃ atthaṅgamo ñāyassādhigamena, ñāyassādhigamo nibbānassa sacchikiriyāya. Tasmā imampi kamaṃ dassento ‘‘sattānaṃ visuddhiyā’’ti vatvā ‘‘sokaparidevānaṃ samatikkamāyā’’tiādimāha.

此处“众生净化”之说，乃指超越忧伤及忧愁之境界等义理已证之事。但于佛法教学名目并未广显，其因缘在于佛陀未曾初起向大众公开此诸义理，而后续教法渐次开示。由此，佛以各种经文教导分别说明诸义，故此“得学”和“众生净化”不可混淆。众生净化即因克服忧愁忧伤而得成，忧愁忧伤的止息即苦恼与忧愁的断灭，苦恼断灭即得学之成就，得学之成就即涅槃现证。是故此亦说为“众生净化”，指忧愁及忧伤之灭尽。

Apica vaṇṇabhaṇanametaṃ ekāyanamaggassa. Yatheva hi bhagavā – ‘‘dhammaṃ vo, bhikkhave, desessāmi ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsessāmi yadidaṃ chachakkānī’’ti (ma. ni. 3.420) chachakkadesanāya aṭṭhahi padehi vaṇṇaṃ abhāsi. Yathā ca ariyavaṃsadesanāya ‘‘cattārome, bhikkhave, ariyavaṃsā aggaññā rattaññā vaṃsaññā porāṇā asaṃkiṇṇā asaṃkiṇṇapubbā na saṅkīyanti na saṅkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhī’’ti (a. ni. 4.28) navahi padehi vaṇṇaṃ abhāsi; evaṃ imassāpi ekāyanamaggassa sattānaṃ visuddhiyātiādīhi sattahi padehi vaṇṇaṃ abhāsi. Kasmāti ce, tesaṃ bhikkhūnaṃ ussāhajananatthaṃ. Vaṇṇabhāsanañhi sutvā te bhikkhū ‘‘ayaṃ kira maggo hadayasantāpabhūtaṃ sokaṃ, vācāvippalāpabhūtaṃ paridevaṃ, kāyikaasātabhūtaṃ dukkhaṃ, cetasikaasātabhūtaṃ domanassanti cattāro upaddave hanati, visuddhiṃ ñāyaṃ nibbānanti tayo visese āvahatī’’ti ussāhajātā imaṃ dhammadesanaṃ uggahetabbaṃ pariyāpuṇitabbaṃ dhāretabbaṃ, vācetabbaṃ, imañca maggaṃ bhāvetabbaṃ maññissanti. Iti tesaṃ bhikkhūnaṃ ussāhajananatthaṃ vaṇṇaṃ abhāsi. Kambalavāṇijādayo kambalādīnaṃ vaṇṇaṃ viya.

此亦是说明“正道”的别样表达。正如世尊于《中品善法经》中，以八句赞叹清净乌鸣之鸟，说明“六根清净”，以及《圣系传》中，以九句说明四圣系之根本因缘，均为引述佛陀于不同语境所说，以多方肯定正道之特质。今此经亦以七句阐述“众生净化”等义，旨在鼓励比库生起修行之热忱。闻此教法，比库皆能生发激励之心，体认本道能灭心中苦恼忧伤，达到清净、智慧、以及涅槃三者的殊胜境界，故愿勤精修持、勤加诵习、牢记于心，将此正道开发实践。佛陀以如同寒衣商人所论寒衣之色，比喻此修道法色，帮助生起信顺心。

Yathā hi satasahassagghanikapaṇḍukambalavāṇijena ‘kambalaṃ gaṇhathā’ti ugghositepi asukakambaloti na tāva manussā jānanti. Kesakambalavāḷakambalādayopi hi duggandhā kharasamphassā kambalātveva vuccanti. Yadā pana tena gandhārako rattakambalo sukhumo ujjalo sukhasamphassoti ugghositaṃ hoti, tadā ye pahonti, te gaṇhanti. Ye nappahonti, tepi dassanakāmā honti; evameva ‘ekāyano, bhikkhave, ayaṃ maggo’ti vuttepi asukamaggoti na tāva pākaṭo hoti. Nānappakārakā hi aniyyānikamaggāpi maggātveva vuccanti. ‘‘Sattānaṃ visuddhiyā’’tiādimhi pana vutte ‘‘ayaṃ kira maggo cattāro upaddave hanati, tayo visese āvahatī’’ti ussāhajātā imaṃ dhammadesanaṃ uggahetabbaṃ pariyāpuṇitabbaṃ dhāretabbaṃ vācetabbaṃ, imañca maggaṃ bhāvetabbaṃ maññissantīti vaṇṇaṃ bhāsanto ‘‘sattānaṃ visuddhiyā’’tiādimāha. Yathā ca satasahassagghanikapaṇḍukambalavāṇijūpamā; evaṃ rattajambunadasuvaṇṇaudakappasādakamaṇiratanasuvisuddhamuttaratanapavāḷādivāṇijūpamādayopettha āharitabbā.

犹如数百千数以千计寒衣商人，虽呼唤取寒衣，却若粗劣寒衣一般不为人所识，腰毛薄弱之寒衣等亦因臭恶和粗砺，亦称之为寒衣。唯有质新色鲜之纯软红寒衣等，人们见闻见喜，方能认取。此喻说明「正道一行」说法，若不显明精准，难为众人所了解，反被误解为不良之道。世尊说此“众生净化”破除四苦忧愁而生三殊胜者理，令修行比库皆生起信欢喜，并如寒衣商人所取美好珍宝而勤奋持行，此都须由修习者悉心采择、深入体认后方能收益。

Yadidanti nipāto, ye imeti ayamassa attho. Cattāroti gaṇanaparicchedo. Tena na tato heṭṭhā, na uddhanti satipaṭṭhānaparicchedaṃ dīpeti. Satipaṭṭhānāti tayo satipaṭṭhānā satigocaropi tidhā paṭipannesu sāvakesu satthuno paṭighānunayavītivattatāpi, satipi. ‘‘Catunnaṃ , bhikkhave, satipaṭṭhānānaṃ samudayañca atthaṅgamañca desessāmi, taṃ suṇātha…pe… ko ca, bhikkhave, kāyassa samudayo. Āhārasamudayā kāyassa samudayo’’tiādīsu (saṃ. ni. 5.408) hi satigocaro satipaṭṭhānanti vuccati. Tathā ‘‘kāyo upaṭṭhānaṃ no sati, sati pana upaṭṭhānañceva sati cā’’tiādīsupi (paṭi. ma. 3.35). Tassattho – patiṭṭhāti asminti paṭṭhānaṃ. Kā patiṭṭhāti? Sati. Satiyā paṭṭhānaṃ satipaṭṭhānaṃ, padhānaṃ ṭhānanti vā paṭṭhānaṃ. Satiyā paṭṭhānaṃ satipaṭṭhānaṃ hatthiṭṭhānaassaṭṭhānādīni viya.

以此句末词义为结：此处“数”所指为“四”，即四圣谛章节。此不超出四圣谛范围。所谓念处，系指三念处，即身念处、受念处、心念处，为诸修行者践行之佛法核心。佛言“比库们，我当说四念处之生起与灭尽，如此请听……哪个为身之生起？乃进食缘身之生起”时，乃是提醒念处在身念、受念、心念三方面皆有修行含义。由“建立”言，即“依止”，念处为修念之依止与根本，恰如手足依止于六处等，说明念处之确立即是坚定正念之本。

‘‘Tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsituṃ arahatī’’ti (ma. ni. 3.311) ettha tidhā paṭipannesu sāvakesu satthuno paṭighānunayavītivattatā ‘‘satipaṭṭhāna’’nti vuttā. Tassattho – paṭṭhapetabbato paṭṭhānaṃ, pavattayitabbatoti attho. Kena paṭṭhapetabbatoti? Satiyā. Satiyā paṭṭhānaṃ satipaṭṭhānaṃ. ‘‘Cattāro satipaṭṭhānā bhāvitā bahulīkatā satta sambojjhaṅge paripūrentī’’tiādīsu (ma. ni. 3.147) pana satiyeva ‘‘satipaṭṭhānaṃ’’ti vuccati. Tassattho – paṭṭhātīti paṭṭhānaṃ, upaṭṭhāti okkanditvā pakkhanditvā pattharitvā pavattatīti attho. Satiyeva satipaṭṭhānaṃ. Atha vā saraṇaṭṭhena sati, upaṭṭhānaṭṭhena paṭṭhānaṃ. Iti sati ca sā paṭṭhānaṃ cātipi satipaṭṭhānaṃ. Idamidhādhippetaṃ.

“‘有三种念住，比库若修习此念住，诸师则有权威能够教导众弟子，种种调伏已，无碍矣’（引自中部尼乾经3.311）。此中所说念住，是指三法门中于修行者之三种念处。因具备了师者调伏逆境的权势，故称此为‘念处’。‘念处’之义在于有所建立，谓应当设立与运转之义。何为应当设立？以念义而成立念处。或云有四念处「勤修广行，成就七觉支」等等（中部尼乾经3.147），但于念字以外所有义，即称此为念处。其旨在于建立并扶持，即唤作念处，意为守护，断除放逸，观察而使运转。于念中念处即成。又或谓万缘所依为念，念处即依护，故念即念处也。以上义旨当从此理解为念处。

Yadi evaṃ kasmā ‘‘satipaṭṭhānā’’ti bahuvacanaṃ? Satibahuttā. Ārammaṇabhedena hi bahukā etā satiyo. Atha maggoti kasmā ekavacanaṃ? Maggaṭṭhena ekattā. Catassopi hi etā satiyo maggaṭṭhena ekattaṃ gacchanti. Vuttañhetaṃ – ‘‘maggoti kenaṭṭhena maggo? Nibbānagamanaṭṭhena. Nibbānatthikehi magganīyaṭṭhena cā’’ti. Catassopi cetā aparabhāge kāyādīsu ārammaṇesu kiccaṃ sādhayamānā nibbānaṃ gacchanti, ādito paṭṭhāya ca nibbānatthikehi maggiyanti, tasmā catassopi eko maggoti vuccanti. Evañca sati vacanānusandhinā sānusandhikāva desanā hoti, ‘‘mārasenappamaddanaṃ, vo bhikkhave, maggaṃ desessāmi, taṃ suṇātha…pe… katamo ca, bhikkhave, mārasenappamaddano maggo? Yadidaṃ satta bojjhaṅgā’’tiādīsu (saṃ. ni. 5.224) viya. Yathā mārasenappamaddanoti ca, satta bojjhaṅgāti ca atthato ekaṃ, byañjanamevettha nānaṃ . Evaṃ ‘‘ekāyanamaggo’’ti ca ‘‘cattāro satipaṭṭhānā’’ti ca atthato ekaṃ, byañjanamevettha nānaṃ, tasmā maggaṭṭhena ekattā ekavacanaṃ. Ārammaṇabhedena satibahuttā bahuvacanaṃ veditabbaṃ.

为何念处用复数“念处”而非单数？因念之对象多样，故用复数。反观“道”为何用单数？因道是以“道处”为统一体而成。四种念处皆归于道处，故谓一道。经中云：“何为道？以得灭道为道，以涅槃义取道。”四念处亦是于各种观缘之身诸事等修习时，皆以得灭道（涅槃）为目标，故于四者皆称单数“道”。如经中所说：“我将说降魔之道……何谓降魔之道？即七觉支。”七觉支合一为降魔之道，而四念处合一为一道。基于念缘差别，念多用复数。

Kasmā pana bhagavatā cattārova satipaṭṭhānā vuttā anūnā anadhikāti? Veneyyahitattā. Taṇhācaritadiṭṭhicaritasamathayānikavipassanāyānikesu hi mandatikkhavasena dvedhā dvedhā pavattesu veneyyesu mandassa taṇhācaritassa oḷārikaṃ kāyānupassanāsatipaṭṭhānaṃ visuddhimaggo, tikkhassa sukhumaṃ vedanānupassanāsatipaṭṭhānaṃ. Diṭṭhicaritassapi mandassa nātippabhedagataṃ cittānupassanāsatipaṭṭhānaṃ visuddhimaggo, tikkhassa atippabhedagataṃ dhammānupassanāsatipaṭṭhānaṃ visuddhimaggo. Samathayānikassa ca mandassa akicchena adhigantabbanimittaṃ paṭhamaṃ satipaṭṭhānaṃ visuddhimaggo, tikkhassa oḷārikārammaṇe asaṇṭhahanato dutiyaṃ. Vipassanāyānikassapi mandassa nātippabhedagatārammaṇaṃ tatiyaṃ, tikkhassa atippabhedagatārammaṇaṃ catutthaṃ. Iti cattārova vuttā anūnā anadhikāti.

世尊为何只说“四念处”，且是“至少不超过”而未增减？因法门相应修行者资质未一，有犯烦恼之难，该难分两种，两种修习故亦二道。烦恼重者，身观念处益显主道，轻者苦观念处甘妙主道。见观者亦分善恶二分，恶观令心不偏，善观令法不偏。止修者轻者不乐修难达第一念处，重者以烦恼滋蔓为次念处。观修者轻者观相不分别为第三念，重者分别为第四念。四念处因此说“至少不多”之句。

Subhasukhaniccaattabhāvavipallāsappahānatthaṃ vā. Kāyo hi asubho, tattha ca subhavipallāsavipallatthā sattā. Tesaṃ tattha asubhabhāvadassanena tassa vipallāsassa pahānatthaṃ paṭhamaṃ satipaṭṭhānaṃ vuttaṃ. Sukhaṃ niccaṃ attāti gahitesupi ca vedanādīsu vedanā dukkhā, cittaṃ aniccaṃ, dhammā anattā, tesu ca sukhaniccaattavipallāsavipallatthā sattā. Tesaṃ tattha dukkhādibhāvadassanena tesaṃ vipallāsānaṃ pahānatthaṃ sesāni tīṇi vuttānīti evaṃ subhasukhaniccaattabhāvavipallāsappahānatthaṃ vā cattārova vuttā anūnā anadhikāti veditabbā. Na kevalañca vipallāsappahānatthameva, atha kho caturoghayogāsavaganthaupādānaagatipahānatthampi catubbidhāhārapariññatthañca cattārova vuttāti veditabbā. Ayaṃ tāva pakaraṇanayo.

此四念处亦因正增进见，破除诸逆谬，分类修习，达成断除烦恼。身为不美，因不净能除恶乐誤，故以身不净观为第一念处。乐常观体为身受苦，心无常，法无我，因分此乐之相违，则以苦观破除三种误。故第四念处亦涵于此。四念处全非仅为破谬善用，亦能断四恶病缠和烦恼束缚及见解障碍，能使身心食馁得完满智慧，此为注疏所论切要。

Aṭṭhakathāyaṃ pana saraṇavasena ceva ekattasamosaraṇavasena ca ekameva satipaṭṭhānaṃ ārammaṇavasena cattāroti etadeva vuttaṃ. Yathā hi catudvāre nagare pācīnato āgacchantā pācīnadisāya uṭṭhānakaṃ bhaṇḍaṃ gahetvā pācīnadvārena nagarameva pavisanti, dakkhiṇato. Pacchimato. Uttarato āgacchantā uttaradisāya uṭṭhānakaṃ bhaṇḍaṃ gahetvā uttaradvārena nagarameva pavisanti; evaṃ – sampadamidaṃ veditabbaṃ. Nagaraṃ viya hi nibbānamahānagaraṃ, dvāraṃ viya aṭṭhaṅgiko lokuttaramaggo, pācīnadisādayo viya kāyādayo.

于注疏中，又以立锚比喻念处，一如四门通入一城。城如涅槃大城，门喻八正道成就世间出世间之路，东西南北门犹如身心四念处门户。

Yathā pācīnato āgacchantā pācīnadisāya uṭṭhānakaṃ bhaṇḍaṃ gahetvā pācīnadvārena nagarameva pavisanti, evaṃ kāyānupassanāmukhena āgacchantā cuddasavidhena kāyānupassanaṃ bhāvetvā kāyānupassanābhāvanānubhāvanibbattena ariyamaggena ekaṃ nibbānameva osaranti. Yathā dakkhiṇato āgacchantā dakkhiṇāya disāya uṭṭhānakaṃ bhaṇḍaṃ gahetvā dakkhiṇadvārena nagarameva pavisanti, evaṃ vedanānupassanāmukhena āgacchantā navavidhena vedanānupassanaṃ bhāvetvā vedanānupassanābhāvanānubhāvanibbattena ariyamaggena ekaṃ nibbānameva osaranti. Yathā pacchimato āgacchantā pacchimadisāya uṭṭhānakaṃ bhaṇḍaṃ gahetvā pacchimadvārena nagarameva pavisanti, evaṃ cittānupassanāmukhena āgacchantā soḷasavidhena cittānupassanaṃ bhāvetvā cittānupassanābhāvanānubhāvanibbattena ariyamaggena ekaṃ nibbānameva osaranti. Yathā uttarato āgacchantā uttaradisāya uṭṭhānakaṃ bhaṇḍaṃ gahetvā uttaradvārena nagarameva pavisanti, evaṃ dhammānupassanāmukhena āgacchantā pañcavidhena dhammānupassanaṃ bhāvetvā dhammānupassanābhāvanānubhāvanibbattena ariyamaggena ekaṃ nibbānameva osaranti. Evaṃ saraṇavasena ceva ekattasamosaraṇavasena ca ekameva satipaṭṭhānaṃ ārammaṇavasena cattārova vuttāti veditabbā.

正如南门进者，携物经南门入城，如此以身观为南门门首，修习十三法身观能进入究竟涅槃；南门者苦门，修九法苦观可入涅槃；西门为心观，修习十六法观入涅槃；北门为法观，修五法门为念，入涅槃寂静。由是以立锚（所依）及统一目标说此四念处应合一，而由念缘多样说念处用复数。此分别理据宜当了解。

Katamecattāroti kathetukamyatā pucchā. Idhāti imasmiṃ sāsane. Bhikkhaveti dhammapaṭiggāhakapuggalālapanametaṃ. Bhikkhūti paṭipattisampādakapuggalanidassanametaṃ. Aññepi ca devamanussā paṭipattiṃ sampādentiyeva, seṭṭhattā pana paṭipattiyā bhikkhubhāvadassanato ca ‘‘bhikkhū’’ti āha. Bhagavato hi anusāsaniṃ sampaṭicchantesu bhikkhu seṭṭho, sabbappakārāya anusāsaniyā bhājanabhāvato. Tasmā seṭṭhattā ‘‘bhikkhū’’ti āha. Tasmiṃ gahite pana sesā gahitāva honti, rājagamanādīsu rājaggahaṇena sesaparisā viya. Yo ca imaṃ paṭipattiṃ paṭipajjati, so bhikkhu nāma hotīti paṭipattiyā bhikkhubhāvadassanatopi ‘‘bhikkhū’’ti āha. Paṭipannako hi devo vā hotu manusso vā, bhikkhūti saṅkhyaṃ gacchatiyeva yathāha –

何谓「四种所问」？所谓的问是为了探求原因。此说「在此教法中」云：所谓比库者，是指接受法的人成为比库之意；称之为比库，是指实践修行成就者的显现。即便诸天与人等也皆能成就此修行，但最尊贵的是因修行显现为比库者，故称之为「比库」。世尊所嘱咐而能遵行教训者为尊，因具足一切善巧而身行奉持教训。故以尊贵而称为「比库」。在此包含主要成员以及其余成员，犹如王城入宫等，有主群与次群之别。若有人依行此修行，便称其为比库；依行之显现亦名比库。行者或为天人或为人，其数量，亦复如言：

‘‘Alaṅkato cepi samaṃ careyya,

「即便衣饰华丽，也当平等行持，

Santo danto niyato brahmacārī;

清净守戒，受持正行，

Sabbesu bhūtesu nidhāya daṇḍaṃ,

对一切众生慈悲降服，

So brāhmaṇo so samaṇo sa bhikkhū’’ti. (dha. pa. 142);

彼即是婆罗门，彼即是沙门，是比库。」（法句经142偈）

Kāyeti rūpakāye. Rūpakāyo hi idha aṅgapaccaṅgānaṃ kesādīnañca dhammānaṃ samūhaṭṭhena hatthikāyarathakāyādayo viya kāyoti adhippeto. Yathā ca samūhaṭṭhena, evaṃ kucchitānaṃ āyaṭṭhena. Kucchitānañhi paramajegucchānaṃ so āyotipi kāyo. Āyoti uppattideso. Tatthāyaṃ vacanattho. Āyanti tatoti āyo. Ke āyanti? Kucchitā kesādayo. Iti kucchitānaṃ āyoti kāyo.

「身」即形色之体。形色体在此，指肢体、四肢，毛发等一切组成之法，像大象、战车等整体集合称为「身」，其如整体一般。亦如箩筐等器具。箩筐即众多藤条结集而成，此藤条正是「身」之意。藤条是生成之处。于此，言说意旨即：这些生成之物即为「身」。什么是生成物？藤条和毛发等。故「箩筐」众多藤条即是「身」。

Kāyānupassīti kāye anupassanasīlo kāyaṃ vā anupassamāno. Kāyeti ca vatvāpi puna kāyānupassīti dutiyakāyaggahaṇaṃ asammissato vavatthānaghanavinibbhogādidassanatthaṃ katanti veditabbaṃ. Tena na kāye vedanānupassī vā, cittadhammānupassī vā, atha kho kāyānupassīyevāti kāyasaṅkhāte vatthusmiṃ kāyānupassanākārasseva dassanena asammissato vavatthānaṃ dassitaṃ hoti. Tathā na kāye aṅgapaccaṅgavinimuttaekadhammānupassī, nāpi kesalomādivinimuttaitthipurisānupassī, yopi cettha kesalomādiko bhūtupādāyasamūhasaṅkhāto kāyo, tatthapi na bhūtupādāyavinimuttaekadhammānupassī, atha kho rathasambhārānupassako viya aṅgapaccaṅgasamūhānupassī, nagarāvayavānupassako viya kesalomādisamūhānupassī, kadalikkhandhapattavaṭṭivinibbhujako viya rittamuṭṭhiviniveṭhako viya ca bhūtupādāyasamūhānupassīyevāti nānappakārato samūhavaseneva kāyasaṅkhātassa vatthuno dassanena ghanavinibbhogo dassito hoti. Na hettha yathāvuttasamūhavinimutto kāyo vā itthī vā puriso vā añño vā koci dhammo dissati, yathāvuttadhammasamūhamatteyeva pana tathā tathā sattā micchābhinivesaṃ karonti. Tenāhu porāṇā –

『身观』指的是对身的观察。若无观察之心，未曾观身与身相合。即使说出“身”，仍须理解为第二次对身的抓取（即身的把取），这是为了不失却洞察紧密聚合与消散等现象的目的。由此，不能说为观身受，或观心法；这里即是说对于以身为总称的境界，以无失误的显示身观之形态，显现身合境界实相。也不能说是观身仅执掌一肢体，亦非如对头发等表面物体的观照。虽然头发等是由身合的细微组成部分所集结，但不论观照车轴等零部件，或观城市构件如头发等，或观水滴组成如水滴层的空处流动，都是对身作为整体各种不同角度的显现与透视，显示密集解散的现象。本处并无呈现所谓分离的肢体，女人，男人，或其他存有之法，只是说就法整体范围而言，众生于其中各作错误的执著。正如古人所说——

‘‘Yaṃ passati na taṃ diṭṭhaṃ, yaṃ diṭṭhaṃ taṃ na passati;

『所见非真所见，真所见复不见；

Apassaṃ bajjhate mūḷho, bajjhamāno na muccatī’’ti.

愚痴者受困于网，网中难以解脱』。

Ghanavinibbhogādidassanatthanti vuttaṃ, ādisaddena cettha ayampi attho veditabbo. Ayañhi etasmiṃ kāye kāyānupassīyeva, na añña dhammānupassīti vuttaṃ hoti. Yathā anudakabhūtāyapi marīciyā udakānupassino honti, na evaṃ aniccadukkhānattaasubhabhūteyeva imasmiṃ kāye niccasukhaattasubhabhāvānupassī, atha kho kāyānupassī aniccadukkhānattaasubhākārasamūhānupassīyevāti vuttaṃ hoti. Atha vā yvāyaṃ parato ‘‘idha, bhikkhave, bhikkhu araññagato vā…pe… so satova assasatī’’tiādinā nayena assāsapassāsādicuṇṇikajātaaṭṭhikapariyosāno kāyo vutto, yo ca ‘‘idhekacco pathavīkāyaṃ aniccato anupassati, āpokāyaṃ tejokāyaṃ vāyokāyaṃ kesakāyaṃ lomakāyaṃ chavikāyaṃ cammakāyaṃ maṃsakāyaṃ rudhirakāyaṃ nhārukāyaṃ aṭṭhikāyaṃ aṭṭhimiñjakāya’’nti (paṭi. ma. 3.35) paṭisambhidāyaṃ kāyo vutto, tassa sabbassa imasmiññeva kāye anupassanato kāye kāyānupassīti evampi attho veditabbo.

密集解散等显示之用意已经陈述，应当理解此处发端意义。同样于此身中，只有观身，是无他法可观。就好比观水盐化作水，水之观者是观水本身，并非观无常、苦、无我等相；然而观身者即是观身中皆有无常苦无我相表象，有如此观者。又比如《经》中曰：“比库啊，若比库入林修行，专注呼吸，从粗俗的皮毛到微细的骨节皆观照悉心，成其功德。又有说法：有比库观察泥土之躯的无常”，此皆属于详尽地观身。对于身体施予打击者，若此人未曾详细观察其头发等微小部分，彼之所谓观身，即指对发等诸细部为中心的身观。此理应由前后语境明了。

Atha vā kāye ahanti vā mamanti vā evaṃ gahetabbassa yassa kassaci ananupassanato, tassa tasseva pana kesalomādikassa nānādhammasamūhassa anupassanato kāye kesādidhammasamūhasaṅkhātakāyānupassīti evamattho daṭṭhabbo.

又若有人伤害、轻视身体，且未曾细察某些局部如头发等多种性质，则其所谓观身，仅是指对以头发等细微部分汇聚形成的身体的观照。

Apica ‘‘imasmiṃ kāye aniccato anupassati, no niccato’’tiādinā anukkamena paṭisambhidāyaṃ āgatanayassa sabbasseva aniccalakkhaṇādino ākārasamūhasaṅkhātassa kāyassa anupassanatopi kāye kāyānupassīti evampi attho daṭṭhabbo. Tathā hi ayaṃ kāye kāyānupassanāpaṭipadaṃ paṭipanno bhikkhu imaṃ kāyaṃ aniccānupassanādīnaṃ sattannaṃ anupassanānaṃ vasena aniccato anupassati, no niccato. Dukkhato anupassati, no sukhato. Anattato anupassati, no attato. Nibbindati, no nandati, virajjati, no rajjati, nirodheti. No samudeti, paṭinissajjati, no ādiyati. So taṃ aniccato anupassanto niccasaññaṃ pajahati , dukkhato anupassanto sukhasaññaṃ pajahati, anattato anupassanto attasaññaṃ pajahati, nibbindanto nandiṃ pajahati , virajjanto rāgaṃ pajahati, nirodhento samudayaṃ pajahati, paṭinissajjanto ādānaṃ pajahatīti veditabbo.

且须知，有人说“此身观无常，非常”，“此身观苦，非乐”，“此身观无我，非我”等，皆由辨明而来。由此也应了解，若比库从事此身身观实践，随着十三类观察（无常、不净、苦、无我观等）依次监察此身，乃至无常观是常中生灭，非恒常；苦观是苦中显苦，非乐；无我观是无我中观非我；由此而生厌离非喜悦；离欲非贪爱；灭除非生起；抛弃非贪著。那观身无常的比库即断常见，观苦的断乐见，观无我的断我见，厌离便断欢喜，离欲便断欲望，灭则断生起，抛弃断贪着，当知此义。

Viharatīti iriyati. Ātāpīti tīsu bhavesu kilese ātāpetīti ātāpo, vīriyassetaṃ nāmaṃ. Ātāpo assa atthīti ātāpī. Sampajānoti sampajaññasaṅkhātena ñāṇena samannāgato. Satimāti kāyapariggāhikāya satiyā samannāgato. Ayaṃ pana yasmā satiyā ārammaṇaṃ pariggahetvā paññāya anupassati, na hi sativirahitassa anupassanā nāma atthi, tenevāha – ‘‘satiñca khvāhaṃ, bhikkhave, sabbatthikaṃ vadāmī’’ti (saṃ. ni. 5.234). Tasmā ettha ‘‘kāye kāyānupassī viharatī’’ti ettāvatā kāyānupassanāsatipaṭṭhānaṃ vuttaṃ hoti. Atha vā yasmā anātāpino antosaṅkhepo antarāyakaro hoti, asampajāno upāyapariggahe anupāyaparivajjane ca sammuyhati, muṭṭhassati upāyāpariccāge anupāyāpariggahe ca asamattho hoti, tenassa taṃ kammaṭṭhānaṃ na sampajjati. Tasmā yesaṃ dhammānaṃ ānubhāvena taṃ sampajjati, tesaṃ dassanatthaṃ ‘‘ātāpī sampajāno satimā’’ti idaṃ vuttanti veditabbaṃ.

“Viharatīti”是逐渐发生的意思。所谓“ātāpī”，是指在三界中五欲烦恼所燃烧的热，即精进之意。“Ātāpo”意为有利益，因此称之为“ātāpī”。“Sampajānoti”是指具足明觉知见的智慧。“Satimāti”是指具足身念观的正念。此处因为以正念为对象，借以智慧观察，若无正念便无观察，故经中说：“我常说正念无所不在。”因此说“在身上修行身观”，这是身观念处的说法。又因无热者心欲牢笼、内障生起，愚昧无明、不具智慧，不能远离烦恼障碍而成为修习障碍，所以他不能修习此法。惟有对这些法能够亲身体会的人，为了显明此理，故称为“热诚、明觉、正念”，当这样理解。

Iti kāyānupassanāsatipaṭṭhānaṃ sampayogaṅgañcassa dassetvā idāni pahānaṅgaṃ dassetuṃ vineyya loke abhijjhādomanassanti vuttaṃ. Tattha vineyyāti tadaṅgavinayena vā vikkhambhanavinayena vā vinayitvā. Loketi tasmiññeva kāye. Kāyo hi idha lujjanapalujjanaṭṭhena lokoti adhippeto. Yasmā panassa na kāyamatteyeva abhijjhādomanassaṃ pahīyati, vedanādīsupi pahīyatiyeva. Tasmā pañcapi upādānakkhandhā lokoti vibhaṅge vuttaṃ. Lokasaṅkhātattā vā tesaṃ dhammānaṃ atthuddhāranayenetaṃ vuttaṃ. Yaṃ panāha – ‘‘tattha katamo loko? Sveva kāyo loko’’ti, ayamevettha attho. Tasmiṃ loke abhijjhādomanassaṃ vineyyāti evaṃ sambandho daṭṭhabbo. Yasmā panettha abhijjhāggahaṇena kāmacchando, domanassaggahaṇena byāpādo saṅgahaṃ gacchati, tasmā nīvaraṇapariyāpannabalavadhammadvayadassanena nīvaraṇappahānaṃ vuttaṃ hotīti veditabbaṃ.

此在说明身观念处的全部内容之后，现要说明断除烦恼。 “Vineyya loke abhijjhādomanassa”即断除世间嫉妒贪忧之意。所谓断除，是指以戒律净行或止诤调伏等善法调伏。此“世间”指的是身，因身内外有污垢故称“世间”。譬如贪忧无论在身上或在受等法上都会生起，因此五取蕴相续被称为“世间”。依世间常理所知，也说：“何为世间？身即是世间。”这正是其义。身即是贪忧的贮藏处，贪忧依缘而起，遂生集聚，因此应当知道如何断除烦恼。因贪欲以染身起，嗔恚因染身破坏禅悦，二者强盛集聚时众苦烦恼生起，教导应断除烦恼。

Visesena cettha abhijjhāvinayena kāyasampattimūlakassa anurodhassa, domanassavinayena kāyavipattimūlakassa virodhassa, abhijjhāvinayena ca kāye abhiratiyā, domanassavinayena kāyabhāvanāya anabhiratiyā, abhijjhāvinayena kāye abhūtānaṃ subhasukhabhāvādīnaṃ pakkhepassa, domanassavinayena kāye bhūtānaṃ asubhāsukhabhāvādīnaṃ apanayanassa ca pahānaṃ vuttaṃ. Tena yogāvacarassa yogānubhāvo yogasamatthatā ca dīpitā hoti. Yogānubhāvo hi esa, yadidaṃ anurodhavirodhavippamutto aratiratisaho abhūtapakkhepabhūtāpanayanavirahito ca hoti. Anurodhavirodhavippamutto cesa aratiratisaho abhūtaṃ apakkhipanto bhūtañca anapanayanto yogasamattho hotīti.

特别因贪欲引起身的成长安乐之依缘，嗔恚则引起身的破坏不安之反缘；贪欲使心欢喜身，嗔恚则使心厌弃身。由此二者相应作用，身心得到和谐增长，或则远离和受摧毁。此二者和合时，内行身证得和合力量。所谓“和合力量”，就是此烦恼搀杂相对之相违作用消除，由此无喜无乐、不欢喜不厌恶、无摧毁无经营而得和合的力量。

Aparo nayo ‘‘kāye kāyānupassī’’ti ettha anupassanāya kammaṭṭhānaṃ vuttaṃ. ‘‘Viharatī’’ti ettha vuttavihārena kammaṭṭhānikassa kāyapariharaṇaṃ, ‘‘ātāpī’’tiādīsu pana ātāpena sammappadhānaṃ, satisampajaññena sabbatthakakammaṭṭhānaṃ, kammaṭṭhānapariharaṇūpāyo vā. Satiyā vā kāyānupassanāvasena paṭiladdhasamatho, sampajaññena vipassanā abhijjhādomanassavinayena bhāvanābalaṃ vuttanti veditabbaṃ.

另一种说法是“在身上修行身观念处”，谓此为观察之修习。 “Viharatī”是指以修习安住利养身心的方法，即身心摒弃的修道具。 “Ātāpī”等词则指以热诚精进为动力，具正念与正知的全面功德。以正念限定于身之内观止，配合修正知见，调伏嫉妒贪忧，积累修行力量，即此义。

Vibhaṅge pana anupassīti tattha ‘‘katamā anupassanā? Yā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṃ kosallaṃ nepuññaṃ vebhabyā cintā upaparikkhā bhūrīmedhā pariṇāyikā vipassanā sampajaññaṃ patodo paññā paññindriyaṃ paññābalaṃ paññāsatthaṃ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṃ amoho dhammavicayo sammādiṭṭhi, ayaṃ vuccati anupassanā. Imāya anupassanāya upeto hoti samupeto upagato samupagato upapanno samannāgato, tena vuccati anupassīti. Viharatīti iriyati pavattati pāleti yapeti yāpeti carati viharati, tena vuccati viharatīti. Ātāpīti tattha katamaṃ ātāpaṃ? Yo cetasiko vīriyārambho nikammo parakkamo uyyāmo vāyāmo ussāho ussoḷhī thāmo dhiti asithilaparakkamatā anikkhittaddandatā anikkhittadhuratā dhurasampaggāhī vīriyaṃ vīriyindriyaṃ vīriyabalaṃ sammāvāyāmo, idaṃ vuccati ātāpaṃ. Iminā ātāpena upeto hoti…pe… samannāgato , tena vuccati ātāpīti. Sampajānoti tattha katamaṃ sampajaññaṃ? Yā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṃ kosallaṃ nepuññaṃ vebhabyā cintā upaparikkhā bhūrīmedhā pariṇāyikā vipassanā sampajaññaṃ patodo paññā paññindriyaṃ paññābalaṃ paññāsatthaṃ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṃ amoho dhammavicayo sammādiṭṭhi, idaṃ vuccati sampajaññaṃ. Iminā sampajaññena upeto hoti …pe… samannāgato, tena vuccati sampajānoti. Satimāti tattha katamā sati? Yā sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammusanatā sati satindriyaṃ satibalaṃ sammāsati , ayaṃ vuccati sati. Imāya satiyā upeto hoti…pe… samannāgato, tena vuccati satimāti.

关于“观察”即“anupassana”，是指什么样的观察呢？乃是与智慧密切相关的审察，是正智田中所生、以法为对象的详细彻察见解，包括特征、次第和辨别等。故称“观察”。具有此观察者，是有成就、到来、现起、具足者，因此称为“观察”。“Viharatīti”是身心活动的流转、行走、移动、居住等，谓之身行。所谓“ātāpa”，是指心念努力、自励、坚固不懈、持久不断、起心动念带领之能，是精进的根本、力量、正精进。具此精进，称为“ātāpī”。“Sampajānoti”是指具慧之觉知，涵盖识别、审察、智力、力量等，是正知的全貌。以此正知调伏，称为“sampajāno”。“Satimāti”即具正念，包含留心、思维、坚定、不杂乱、正念之本、力量等，谓之正念。心具此正念，即称“satimāti”。

Vineyya loke abhijjhādomanassanti tattha katamo loko? Sveva kāyo loko. Pañcapi upādānakkhandhā loko, ayaṃ vuccati loko. Tattha katamā abhijjhā? Yo rāgo sārāgo anunayo anurodho nandī nandirāgo cittassa sārāgo, ayaṃ vuccati abhijjhā. Tattha katamaṃ domanassaṃ? Yaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ cetosamphassajā asātā dukkhā vedanā, idaṃ vuccati domanassaṃ. Iti ayañca abhijjhā, idañca domanassaṃ imamhi loke vinītā honti paṭivinītā santā samitā vūpasamitā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā, tena vuccati vineyya loke abhijjhādomanassa’’nti (vibha. 357-362).

关于“断除世间嫉妒贪忧”，此“世间”即身；五取蕴即谓五蕴集成为“世间”。所谓“嫉妒”，是有色、有相、随缘的爱欲，其本质为染欲；“忧”则是心所苦痛不乐的受报感受。有颜色不净的苦受，即谓“忧”。由此得知，嫉妒与忧恼之分别。此在世间中或已断或未断，其中以善有为已断，以恶有为未断。如是称为断除世间内嫉妒与忧恼。

Evametesaṃ padānaṃ attho vutto. Tena saha ayaṃ aṭṭhakathānayo yathā saṃsandati, evaṃ veditabbo. Ayaṃ tāva kāyānupassanāsatipaṭṭhānuddesassa atthavaṇṇanā.

如此这些词句的意思已经说明。依此，这个注疏意向如其联系展开，亦应如是理解。这毕竟是针对身观念念正住所作的义理阐述。

Idāni vedanāsu. Citte. Dhammesu dhammānupassī viharati…pe… vineyya loke abhijjhādomanassanti ettha vedanāsu vedanānupassīti evamādīsu vedanādīnaṃ puna vacane payojanaṃ kāyānupassanāyaṃ vuttanayeneva veditabbaṃ. Vedanāsu vedanānupassī. Citte cittānupassī. Dhammesu dhammānupassīti ettha pana vedanāti tisso vedanā, tā ca lokiyā eva. Cittampi lokiyaṃ, tathā dhammā. Tesaṃ vibhāgo niddesavāre pākaṭo bhavissati. Kevalaṃ panidha yathā vedanā anupassitabbā, tathā tā anupassanto ‘‘vedanāsu vedanānupassī’’ti veditabbo. Esa nayo cittadhammesupi. Kathañca vedanā anupassitabbāti? Sukhā tāva vedanā dukkhato, dukkhā sallato, adukkhamasukhā aniccato. Yathāha –

现在说受。心。法。于法中保持观法者……舍弃世间的贪欲与嗔恨，此处称为于受中修习观受。针对类似受等诸法的反复说法，依用处须知其义。需知于受中修习观受，于心则为观心，于法则为观法。然此中所说受，为三种受，且皆是世俗所知。心亦是世俗，法亦然。它们的分类将在义理说明处明示。独仅此知应如所说，受当观照，如是则说为“于受中修习观受”。此义亦适用于心与法。如何当观受？称受苦即苦受，受乐即乐受，受非苦非乐即无常。亦如经言——

‘‘Yo sukhaṃ dukkhato adda, dukkhamaddakkhi sallato;

『受乐者为苦者所制，苦者所见，苦者所制』

Adukkhamasukhaṃ santaṃ, addakkhi naṃ aniccato;

『非苦非乐安稳者，见彼为无常者』

Sa ve sammaddaso bhikkhu, upasanto carissatī’’ti. (saṃ. ni. 4.253);

『此乃正见的比库，安住清净而行者』（《集异门》4.253）

Sabbā eva cetā ‘‘dukkhā’’tipi anupassitabbā. Vuttañhetaṃ – ‘‘yaṃ kiñci vedayitaṃ, taṃ dukkhasminti vadāmī’’ti (saṃ. ni. 4.259). Sukhadukkhatopi ca anupassitabbā. Yathāha ‘‘sukhā vedanā ṭhitisukhā vipariṇāmadukkhā’’ti (ma. ni. 1.465) sabbaṃ vitthāretabbaṃ. Apica aniccādisattaanupassanāvasenapi anupassitabbā. Sesaṃ niddesavāreyeva pākaṭaṃ bhavissati.

对于诸心，全需观照为苦。经中说：“凡一切有受者，皆谓为苦”（《集异门》4.259）。乐苦受也应观，譬如说：“乐受是持乐，变化乃苦”（《中部义章》1.465），一切须详加分辨。又即便因无常等观察而成的不执著，也须观照。其分别分类，将在义理阐述处明明白白展开。

Cittadhammesupi cittaṃ tāva ārammaṇādhipatisahajātabhūmikammavipākakiriyādinānattabhedānaṃ aniccādianupassanānaṃ niddesavāre āgatasarāgādibhedānañca vasena anupassitabbaṃ. Dhammā salakkhaṇasāmaññalakkhaṇānaṃ suññatadhammassa aniccādisattānupassanānaṃ niddesavāre āgatasantādibhedānañca vasena anupassitabbā. Sesaṃ vuttanayameva. Kāmañcettha yassa kāyasaṅkhāte loke abhijjhādomanassaṃ pahīnaṃ, tassa vedanādīsupi taṃ pahīnameva. Nānāpuggalavasena pana nānācittakkhaṇikasatipaṭṭhānabhāvanāvasena ca sabbattha vuttaṃ. Yato vā ekattha pahīnaṃ sesesupi pahīnaṃ hoti, tenevassa tattha pahānadassanatthampi etaṃ vuttanti veditabbanti.

对于心法中的心，论述在此教法中，心与心法虽紧密相关，且由自生本质、场所、业力、果报等诸多差异而有分别，但在无常等法相的观照范畴之内，因生起了诸如贪欲等分别，亦不应观察为实有永恒。法的特征、共相及空性等观照中，虽见到诸无常等存在，但因不同的现象分别亦不可执观为自性。如是说尽。若有人于世间以色身为缘已，断除了贪欲与忧愁，则其感受等心法亦随之断尽。依不同人各自于不同念处的修习，皆有说法。由此知若于某处断除，则余处亦断，故断除表现与见证亦属如此，应当了解并知。

Uddesavārakathā niṭṭhitā. · 总说段论说完毕。

Kāyānupassanā ānāpānapabbavaṇṇanā身随观中入出息节注释

§374

374. Idāni seyyathāpi nāma cheko vilīvakārako thūlakilañjasaṇhakilañjacaṅkoṭakapeḷāpuṭādīni upakaraṇāni kattukāmo ekaṃ mahāveṇuṃ labhitvā catudhā bhinditvā tato ekekaṃ veṇukhaṇḍaṃ gahetvā phāletvā taṃ taṃ upakaraṇaṃ kareyya, evameva bhagavā satipaṭṭhānadesanāya sattānaṃ anekappakāraṃ visesādhigamaṃ kattukāmo ekameva sammāsatiṃ ‘‘cattāro satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharatī’’tiādinā nayena ārammaṇavasena catudhā bhinditvā tato ekekaṃ satipaṭṭhānaṃ gahetvā kāyaṃ vibhajanto ‘‘kathañca bhikkhave’’tiādinā nayena niddesavāraṃ vattumāraddho.

现在举例，如同工匠欲制造一件器物，先得一根巨大竹筒，将它劈开成四段，再依次剪取竹节，削平整修后，制成各式用具。世尊为教导众生正念，亦如是将正念四念处分别划分，以分拆并教授。开导方式为：先用‘比库，看此四念处。何为四？这里，比库，修行者对身观察……’等句，作为引导切入，逐步拆分正念四念处结构，依序说明其各自分支与内容，开始指出相关说法。

Tattha kathañcātiādi vitthāretukamyatāpucchā. Ayaṃ panettha saṅkhepattho – bhikkhave, kena ca pakārena bhikkhu kāye kāyānupassī viharatīti? Esa nayo sabbapucchāvāresu. Idha bhikkhave bhikkhūti bhikkhave imasmiṃ sāsane bhikkhu. Ayañhettha idhasaddo sabbappakārakāyānupassanānibbattakassa puggalassa sannissayabhūtasāsanaparidīpano aññasāsanassa tathābhāvapaṭisedhano ca. Vuttañhetaṃ ‘‘idheva bhikkhave, samaṇo…pe… suññā parappavādā samaṇebhi aññehī’’ti (ma. ni. 1.139). Tena vuttaṃ ‘‘imasmiṃ sāsane bhikkhū’’ti.

此处‘如何说……’等系为进一步详细阐释之疑问。此段为缩略说——比库们，凭何为因，比库修行身观身？此言为此处诸多疑问的总引。在此，比库作为此教法中的比库，应知此词为指一切修持身观的修行者，且为本教法之灯照者，亦与他教相异、有别。曾言：‘在此，比库为沙门诸教中废弃他教空说之正法弟子……’故明‘此教法中谓比库者’。

Araññagato vā rukkhamūlagato vā suññāgāragato vāti idamassa satipaṭṭhānabhāvanānurūpasenāsanapariggahaparidīpanaṃ. Imassa hi bhikkhuno dīgharattaṃ rūpādīsu ārammaṇesu anuvisaṭaṃ cittaṃ kammaṭṭhānavīthiṃ otarituṃ na icchati, kūṭagoṇayuttaratho viya uppathameva dhāvati. Tasmā seyyathāpi nāma gopo kūṭadhenuyā sabbaṃ khīraṃ pivitvā vaḍḍhitaṃ kūṭavacchaṃ dametukāmo dhenuto apanetvā ekamante mahantaṃ thambhaṃ nikhaṇitvā tattha yottena bandheyya. Athassa so vaccho ito cito ca vipphanditvā palāyituṃ asakkonto tameva thambhaṃ upanisīdeyya vā upanipajjeyya vā, evameva imināpi bhikkhunā dīgharattaṃ rūpārammaṇādirasapānavaḍḍhitaṃ duṭṭhacittaṃ dametukāmena rūpādiārammaṇato apanetvā araññaṃ vā rukkhamūlaṃ vā suññāgāraṃ vā pavisitvā tattha satipaṭṭhānārammaṇatthambhe satiyottena bandhitabbaṃ. Evamassa taṃ cittaṃ ito cito ca vipphanditvāpi pubbe āciṇṇārammaṇaṃ alabhamānaṃ satiyottaṃ chinditvā palāyituṃ asakkontaṃ tamevārammaṇaṃ upacārappanāvasena upanisīdati ceva upanipajjati ca. Tenāhu porāṇā –

若修行者入林居、树根下、空寮中等，正念修持须依持此处得当的坐具与明灯。此修行者不欲长久于色等境界中徘徊，正如牧人驾牛，牛欲往回跑，从初路极速逃去。故牧人取回小牛，系于固定巨大木桩，若牛逃离，依桩约束方能驻止。修行者亦如是，在长久由色及诸感官境界所引发的多扰乱心中，欲调伏散乱心，故归入林中树根或空寮，依正念之明灯如桩般作束缚之用。即使心不断散乱摇动，且割断过去痴迷根源，无法逃离桩锁，修行者便依此桩入坐。故古语云——

‘‘Yathā thambhe nibandheyya, vacchaṃ damaṃ naro idha;

“如系木桩住牢固，牛得驯服于此人；

Bandheyyevaṃ sakaṃ cittaṃ, satiyārammaṇe daḷha’’nti.

如是依心的明灯，正念境界坚固牢。”

Evamassetaṃ senāsanaṃ bhāvanānurūpaṃ hoti. Tena vuttaṃ ‘‘idamassa satipaṭṭhānabhāvanānurūpasenāsanapariggahaparidīpana’’nti.

如是，此处的禅坐处适合修习法事。故有言曰：『此处乃符合此念处修习之坐所具备之条件与说明。』

Apica yasmā idaṃ kāyānupassanāya muddhabhūtaṃ sabbabuddhapaccekabuddhasāvakānaṃ visesādhigamadiṭṭhadhammasukhavihārapadaṭṭhānaṃ ānāpānassatikammaṭṭhānaṃ itthipurisahatthiassādisaddasamākulaṃ gāmantaṃ apariccajitvā na sukaraṃ sampādetuṃ, saddakaṇḍakattā jhānassa. Agāmake pana araññe sukaraṃ yogāvacarena idaṃ kammaṭṭhānaṃ pariggahetvā ānāpānacatutthajjhānaṃ nibbattetvā tadeva jhānaṃ pādakaṃ katvā saṅkhāre sammasitvā aggaphalaṃ arahattaṃ pāpuṇituṃ, tasmāssa anurūpasenāsanaṃ dassento bhagavā, ‘‘araññagato vā’’tiādimāha.

由于如此，此处用于身观的基础，乃所有佛陀、辟支佛及他们弟子特有的实证境界，调伏见所，安乐修习之所在，入息念修行的对象，汇集男性、女性及长者之声响，且无外出困难，坐处适合入禅所需。然于森林之中反而较难，然修行者若能善用此处，依止入息念而住于第四禅，断除烦恼，便以此禅为基础，成就无上道果阿拉汉，故世尊示现相应之坐所而言『无论于森林等处』等语。

Vatthuvijjācariyo viya hi bhagavā. So yathā vatthuvijjācariyo nagarabhūmiṃ passitvā suṭṭhu upaparikkhitvā ‘‘ettha nagaraṃ māpethā’’ti upadisati, sotthinā ca nagare niṭṭhite rājakulato mahāsakkāraṃ labhati, evameva yogāvacarassa anurūpasenāsanaṃ upaparikkhitvā ‘‘ettha kammaṭṭhānamanuyuñjitabba’’nti upadisati, tato tattha kammaṭṭhānamanuyuñjantena yoginā anukkamena arahatte patte ‘‘sammāsambuddho vata so bhagavā’’ti mahantaṃ sakkāraṃ labhati.

世尊如同物理观察者一般。譬如物理观察者观察城市地形后，适当测量谓『此处可设城』，其城毁灭时，王族必获利益。同样，修道者审察坐处适宜度后告知『此处适合修行禅法』，修行者依此逐步趋进，最终成就阿拉汉，故得极大敬仰，谓之『正觉者世尊』。

Ayaṃ pana bhikkhu dīpisadisoti vuccati. Yathā hi mahādīpirājā araññe tiṇagahanaṃ vā vanagahanaṃ vā pabbatagahanaṃ vā nissāya nilīyitvā vanamahiṃsagokaṇṇasūkarādayo mige gaṇhāti, evameva ayaṃ araññādīsu kammaṭṭhānaṃ anuyuñjanto bhikkhu yathākkamena cattāro magge ceva cattāri ariyaphalāni ca gaṇhāti. Tenāhu porāṇā –

此比库被称为明灯行者。譬如旷野大灯王藏身于树林、草丛或山谷之中，召集野兽、鹿、猕猴、野猪等众生，修行者于此森林禅处亦尔，依正修习收摄诸行，成就四圣道及四圣果。古言有曰——

‘‘Yathāpi dīpiko nāma, nilīyitvā gaṇhatī mige;

『如同灯火者，藏身隐秘而召集野兽；』

Tathevāyaṃ buddhaputto, yuttayogo vipassako;

『亦如佛子，具足定慧修习观照；』

Araññaṃ pavisitvāna, gaṇhāti phalamuttama’’nti.

在丛林中进入之后，便会获得最佳的果实。

Tenassa parakkamajavayoggabhūmiṃ araññasenāsanaṃ dassento bhagavā ‘‘araññagato vā’’tiādimāha. Ito paraṃ imasmiṃ ānāpānapabbe yaṃ vattavbaṃ siyā, taṃ visuddhimagge vuttameva. Seyyathāpi, bhikkhave, dakkho bhamakāro vāti idañhi upamāmattameva iti ajjhattaṃ vā kāyeti idaṃ appanāmattameva ca tattha anāgataṃ, sesaṃ āgatameva.

因此，世尊为了显示他所处的丛林的超凡之地，便说了‘前往丛林者’等话。此外，关于此教法中所说的入出息念的行为，正如在涅槃道中所述。就如，‘比库们，熟练的蜂匠’这只是比喻，而在内心中，身体的表现只是微末的表现，而未来的一切则是真实的，余下的皆为过去。

Yaṃ pana anāgataṃ, tattha dakkhoti cheko. Dīghaṃ vā añchantoti mahantānaṃ bherīpokkharādīnaṃ likhanakāle hatthe ca pāde ca pasāretvā dīghaṃ kaḍḍhanto. Rassaṃ vā añchantoti khuddakānaṃ dantasūcivedhakādīnaṃ likhanakāle mandamandaṃ rassaṃ kaḍḍhanto. Evameva khoti evaṃ ayampi bhikkhu addhānavasena ittaravasena ca pavattānaṃ assāsapassāsānaṃ vasena dīghaṃ vā assasanto dīghaṃ assasāmīti pajānāti…pe… passasissāmīti sikkhatīti. Tassevaṃ sikkhato assāsapassāsanimitte cattāri jhānāni uppajjanti, so jhānā vuṭṭhahitvā assāsapassāse vā pariggaṇhāti jhānaṅgāni vā.

至于未来的表现，那便是熟练的。例如，对于大蚌与水上大贝的书写，手足得伸展，显得较长的抓取。对于小的表现，例如小虫与牙签的书写，动作显得缓慢，抓取显得较短。似此，以相同的方式，这位比库透过呼吸的往来，依照环境和习惯，明白自己不断地深呼吸和浅呼吸……并且学习。因而，透过此种学习，呼吸的动作将生出四种禅那，而他将直面呼吸的方式，若会是四种禅那。

Tattha assāsapassāsakammiko ‘‘ime assāsapassāsā kiṃ nissitā? Vatthunissitā. Vatthu nāma karajakāyo, karajakāyo nāma cattāri mahābhūtāni upādārūpañce’’ti evaṃ rūpaṃ pariggaṇhāti. Tato tadārammaṇe phassapañcamake nāmanti. Evaṃ nāmarūpaṃ pariggahetvā tassa paccayaṃ pariyesanto avijjādipaṭiccasamuppādaṃ disvā ‘‘paccayapaccayuppannadhammamattamevetaṃ, añño satto vā puggalo vā natthī’’ti vitiṇṇakaṅkho sappaccayanāmarūpe tilakkhaṇaṃ āropetvā vipassanaṃ vaḍḍhento anukkamena arahattaṃ pāpuṇāti. Idaṃ ekassa bhikkhuno yāva arahattā niyyānamukhaṃ.

在此，关于呼吸的行为，‘这些呼吸是什么所依赖的呢？它们是依靠身体的。身体即是构造的身体，而构造的身体是由四种大元素所组成’如此便对色法有所了解。之后，关于所具缘起的触法名。这样一来，显现并观照名色，追寻其因，见到无明所依缘起，而感到‘这个便是依因所生法，仅此而已，没有他者存在’时，便巩固了对名色的理解，并开启了极为清晰的观照，逐渐达到了阿拉汉的境界。此乃一位比库直至阿拉汉果的出离之路。

Jhānakammikopi ‘‘imāni jhānaṅgāni kiṃ nissitāni, vatthunissitāni, vatthu nāma karajakāyo jhānaṅgāni nāmaṃ, karajakāyo rūpa’’nti nāmarūpaṃ vavatthapetvā tassa paccayaṃ pariyesanto avijjādipaccayākāraṃ disvā ‘‘paccayapaccayuppannadhammamattamevetaṃ, añño satto vā puggalo vā natthī’’ti vitiṇṇakaṅkho sappaccayanāmarūpe tilakkhaṇaṃ āropetvā vipassanaṃ vaḍḍhento anukkamena arahattaṃ pāpuṇāti. Idamekassa bhikkhuno yāva arahattā niyyānamukhaṃ.

而有关禅那的修习，‘这些禅那因何所依呢？它们因身体所依。而身体名为造作的身体，禅那则是身体所构成’等，明确地展现名色并追寻其因，见到无明所依缘起，感到‘这个便是依因所生法，仅此而已，没有他者存在’时，便巩固了对名色的理解，并开启了极为清晰的观照，逐渐达到了阿拉汉的境界。此乃一位比库直至阿拉汉果的出离之路。

Iti ajjhattaṃ vāti evaṃ attano vā assāsapassāsakāye kāyānupassī viharati. Bahiddhā vāti parassa vā assāsapassāsakāye. Ajjhattabahiddhā vāti kālena attano, kālena parassa assāsapassāsakāye. Etenassa paguṇakammaṭṭhānaṃ aṭṭhapetvā aparāparaṃ sañcaraṇakālo kathito. Ekasmiṃ kāle panidaṃ ubhayaṃ na labbhati.

如是，‘在内’意指他在自身的呼吸身上住于内观；而‘在外’则是指他人身上的呼吸；‘在内外’则是适当的时机在自身的呼吸与他人的呼吸之间交替。因此，他的定力提升，再进一步展现出不断的修习。然而在某一时刻，二者是无法并存的。

Samudayadhammānupassīvāti yathā nāma kammārassa bhastañca gaggaranāḷiñca tajjañca vāyāmaṃ paṭicca vāto aparāparaṃ sañcarati, evaṃ bhikkhuno karajakāyañca nāsapuṭañca cittañca paṭicca assāsapassāsakāyo aparāparaṃ sañcarati. Kāyādayo dhammā samudayadhammā, te passanto ‘‘samudayadhammānupassī vā kāyasmiṃ viharatī’’ti vuccati. Vayadhammānupassī vāti yathā bhastāya apanītāya gaggaranāḷiyā bhinnāya tajje ca vāyāme asati so vāto nappavattati, evameva kāye bhinne nāsapuṭe viddhaste citte ca niruddhe assāsapassāsakāyo nāma nappavattatīti kāyādinirodhā assāsapassāsanirodhoti evaṃ passanto ‘‘vayadhammānupassī vā kāyasmiṃ viharatī’’ti vuccati. Samudayavayadhammānupassī vāti kālena samudayaṃ kālena vayaṃ anupassanto. Atthi kāyoti vā panassāti kāyova atthi, na satto, na puggalo, na itthī, na puriso, na attā, na attaniyaṃ, nāhaṃ, na mama, na koci, na kassacīti evamassa sati paccupaṭṭhitā hoti.

所谓观察生起法，譬如木杖与水管、切割等努力相继而动，风亦交替流动，呈现运动状态。比库若观察身体、鼻孔呼吸与心识，则呼吸身随之交替流动。身体等法即是生起法，观照这些即称为“观察生起法，住于身体”。所谓观察灭法，譬如木杖被收回、水管被弄断、切割消失，因而风止息不动。身体内的运动断绝，鼻孔息断，心识不动，谓之身体等法的熄灭即呼吸身熄灭。如此观察则谓“观察灭法，住于身体”。所谓观察生灭法，即时时观察生起与灭息。所谓身体，既有身体而非生命、非人、非女、非男、非我、非他、非我所、非任何人，是此观照之所缘而立。

Yāvadevāti payojanaparicchedavavatthāpanametaṃ. Idaṃ vuttaṃ hoti – yā sā sati paccupaṭṭhitā hoti, sā na aññadatthāya. Atha kho yāvadeva ñāṇamattāya aparāparaṃ uttaruttari ñāṇapamāṇatthāya ceva satipamāṇatthāya ca, satisampajaññānaṃ vuḍḍhatthāyāti attho. Anissito ca viharatīti taṇhānissayadiṭṭhinissayānaṃ vasena anissitova viharati. Na ca kiñci loke upādiyatīti lokasmiṃ kiñci rūpaṃ vā…pe… viññāṇaṃ vā ‘‘ayaṃ me attā vā attaniyaṃ vā’’ti na gaṇhāti. Evampīti upari atthaṃ upādāya sampiṇḍanattho pi-kāro. Iminā pana padena bhagavā ānāpānapabbadesanaṃ niyyātetvā dasseti.

所谓直至何时，乃指目的划分与说明。此有言：那被观照之念，唯为此用，无他别意。若依此念，依次递增的智慧量及正念智通之增长，谓为正念正知智的增长。由于无依而安住，即是依据渴望与见解的无依，处于无依之中。并不执著于世间任何事物，无论形色、心识，亦不认为“此为我或为他”。如此以缘起之义将此进一步汇集成理。借用此语，世尊接着宣说入出息念法门。

Tattha assāsapassāsapariggāhikā sati dukkhasaccaṃ, tassā samuṭṭhāpikā purimataṇhā samudayasaccaṃ ubhinnaṃ appavatti nirodhasaccaṃ, dukkhaparijānano samudayapajahano nirodhārammaṇo ariyamaggo maggasaccaṃ. Evaṃ catusaccavasena ussakkitvā nibbutiṃ pāpuṇātīti idamekassa assāsapassāsavasena abhiniviṭṭhassa bhikkhuno yāva arahattā niyyānamukhanti.

此中对呼吸身的把握即可证知苦谛，是其显现；呼吸身生起即是由渴爱起的生起谛，两者相对；呼吸身灭即是灭谛；对苦的认知、对生起的断除及以灭为宝的正道即是圣谛。以此四谛之法如实认识，修习者终得解脱，直向阿拉汉涅槃之境。

Ānāpānapabbaṃ niṭṭhitaṃ. · 入出息节完毕。

Iriyāpathapabbavaṇṇanā威仪路节注释

§375

375. Evaṃ assāsapassāsavasena kāyānupassanaṃ vibhajitvā idāni iriyāpathavasena vibhajituṃ puna caparantiādimāha. Tattha kāmaṃ soṇasiṅgālādayopi gacchantā ‘‘gacchāmā’’ti jānanti, na panetaṃ evarūpaṃ jānanaṃ sandhāya vuttaṃ. Evarūpañhi jānanaṃ sattūpaladdhiṃ na pajahati, attasaññaṃ na ugghāṭeti, kammaṭṭhānaṃ vā satipaṭṭhānabhāvanā vā na hoti. Imassa pana bhikkhuno jānanaṃ sattūpaladdhiṃ pajahati, attasaññaṃ ugghāṭeti kammaṭṭhānañceva satipaṭṭhānabhāvanā ca hoti. Idañhi ‘‘ko gacchati, kassa gamanaṃ, kiṃ kāraṇā gacchatī’’ti evaṃ sampajānanaṃ sandhāya vuttaṃ. Ṭhānādīsupi eseva nayo.

375. 如此，藉由呼吸身的观照，分辨身体诸法，现下以行路行为为例分辨。譬如猴子等行者即便行路，亦自知“我行”，但非因认知本身而放弃。若认知是仅靠自己，便无自我显露，亦无业处及正念修习。惟有此比库因认知，断舍自我之见，业处及念住修习由此发生。此处所谓“谁行，谁去，因何而行”，正是在此明了善巧的自觉。触及诸处，同理可证。

Tattha ko gacchatīti? Na koci satto vā puggalo vā gacchati. Kassa gamananti? Na kassaci sattassa vā puggalassa vā gamanaṃ. Kiṃ kāraṇā gacchatīti ? Cittakiriyavāyodhātuvipphārena gacchati. Tasmā esa evaṃ pajānāti – ‘‘gacchāmī’’ti cittaṃ uppajjati , taṃ vāyaṃ janeti, vāyo viññattiṃ janeti, cittakiriyavāyodhātuvipphārena sakalakāyassa purato abhinīhāro gamananti vuccati. Ṭhānādīsupi eseva nayo.

那“谁行”者，非有生命体、非有人格体行动。“谁去”者，无所谓某境界或某生命体去处。缘行为识与风之变动而动，故心起“我去”，引动风气，风又生识，诸心意与风相互作用，服从诸根而行，称为“行”。触及诸处亦同理。

Tatrāpi hi ‘‘tiṭṭhāmī’’ti cittaṃ uppajjati, taṃ vāyaṃ janeti, vāyo viññattiṃ janeti, cittakiriyavāyodhātuvipphārena sakalakāyassa koṭito paṭṭhāya ussitabhāvo ṭhānanti vuccati. ‘‘Nisīdāmī’’ti cittaṃ uppajjati, taṃ vāyaṃ janeti, vāyo viññattiṃ janeti, cittakiriyavāyodhātuvipphārena heṭṭhimakāyassa samiñjanaṃ uparimakāyassa ussitabhāvo nisajjāti vuccati. ‘‘Sayāmī’’ti cittaṃ uppajjati, taṃ vāyaṃ janeti, vāyo viññattiṃ janeti, cittakiriyavāyodhātuvipphārena sakalasarīrassa tiriyato pasāraṇaṃ sayananti vuccatīti.

其中“我止”的心起，生之时引动风气，风引发识，相应之风作用于全身前后上下，所现状态称为“立”。“我坐”的心起，生时引动风，风又生识，在下部身体附近，风气改善，上部身体风气显着呈“坐”的状态。“我卧”的心起，生时引动风识，依缘风气作用于全身侧向伸展，即称“卧”。

Tassa evaṃ pajānato evaṃ hoti ‘‘satto gacchati, satto tiṭṭhatī’’ti vuccati, atthato pana koci satto gacchanto vā ṭhito vā natthi. Yathā pana ‘‘sakaṭaṃ gacchati, sakaṭaṃ tiṭṭhatī’’ti vuccati, na ca kiñci sakaṭaṃ nāma gacchantaṃ vā ṭhitaṃ vā atthi, cattāro pana goṇe yojetvā chekamhi sārathimhi pājente ‘‘sakaṭaṃ gacchati, sakaṭaṃ tiṭṭhatī’’ti vohāramattameva hoti, evameva ajānanaṭṭhena sakaṭaṃ viya kāyo, goṇā viya cittajavātā, sārathi viya cittaṃ. ‘‘Gacchāmi tiṭṭhāmī’’ti citte uppanne vāyodhātu viññattiṃ janayamānā uppajjati, cittakiriyavāyodhātuvipphārena gamanādīni pavattanti, tato ‘‘satto gacchati, satto tiṭṭhati, ahaṃ gacchāmi, ahaṃ tiṭṭhāmī’’ti vohāramattaṃ hoti. Tenāha –

由此了知，于此谓『有情行走，有情止住』，实义上却无所谓有情行走或止住。如言『车子行走，车子止住』，然无有真实车子行走或止住，唯由四轮相连接、安置于一辆车吏驾驾使，故仅名言『车子行走，车子止住』。犹如无知时，身如车子，诸蕴如轮，心如吏驾。心中生起“我行走、我止住”之念，因心作为气法变化而起，心的作用及气法变化引发移动等现象，从而仅名言『有情行走，有情止住，我行走，我止住』。故言之曰—

‘‘Nāvā mālutavegena, jiyāvegena tejanaṃ;

『舟之行驶不以速度飞快，亦非因生命力强盛；

Yathā yāti tathā kāyo, yāti vātāhato ayaṃ.

身体如实行进，虽受风吹击犹如此行。

Yantaṃ suttavaseneva, cittasuttavasenidaṃ;

如同声音合而为一，心之声音亦复如是；

Payuttaṃ kāyayantampi, yāti ṭhāti nisīdati.

相续地由身体驱使，行进、停住、坐卧。

Ko nāma ettha so satto, yo vinā hetupaccaye;

何者谓有情？即无因缘条件而生者。

Attano ānubhāvena, tiṭṭhe vā yadi vā vaje’’ti.

“凭借自身的亲身体验，或是站立，或是行走”，此义应当理解。

Tasmā evaṃ hetupaccayavaseneva pavattāni gamanādīni sallakkhento esa ‘‘gacchanto vā gacchāmīti pajānāti, ṭhito vā, nisinno vā, sayāno vā sayānomhīti pajānātī’’ti veditabbo.

因此，应当知晓此处以因缘条件的相关性为标志，诸如行走等活动而显现，即“他知道自己正在行走，或是站立、坐着、卧着”，这是应当明了之义。

Yathā yathā vā panassa kāyo paṇihito hoti, tathā tathā naṃ pajānātīti sabbasaṅgāhikavacanametaṃ. Idaṃ vuttaṃ hoti – yena yena vā ākārenassa kāyo ṭhito hoti, tena tena naṃ pajānāti. Gamanākārena ṭhitaṃ gacchatīti pajānāti. Ṭhānanisajjasayanākārena ṭhitaṃ sayānoti pajānātīti.

但“身躯随何种形态而安住，他便知晓何种状况”，这是整体广义的说法。此言意在：身躯因不同形态而安住，他便分别了解之。如因行走形态而安住，即知晓为行走；因站立、坐卧的形态而安住，即了知为坐卧之状。

Iti ajjhattaṃ vāti evaṃ attano vā catuiriyāpathapariggaṇhanena kāye kāyānupassī viharati. Bahiddhā vāti parassa vā catuiriyāpathapariggaṇhanena. Ajjhattabahiddhā vāti kālena attano, kālena parassa catuiriyāpathapariggaṇhanena kāye kāyānupassī viharati. Samudayadhammānupassī vātiādīsu pana avijjāsamudayā rūpasamudayotiādinā nayena pañcahākārehi rūpakkhandhassa samudayo ca vayo ca nīharitabbo. Tañhi sandhāya idha ‘‘samudayadhammānupassī vā’’tiādi vuttaṃ. Atthi kāyoti vā panassātiādi vuttasadisameva.

如内在观法说，或谓借己身四念处之观想，住于身身观；或谓外在观法，即借他者四念处之观想；或谓内外兼施，即时以自身、时以他者四念处之观想，常住身身观之所。又如“观察趋起之法”，指根本无明之集起、色法之集起等，借五处形态引导，应当观察色蕴的起、住、灭。这正由此而说，“观察趋起之法”等语。此义亦与“有身”及“身”等语相同。

Idhāpi catuiriyāpathapariggāhikā sati dukkhasaccaṃ, tassā samuṭṭhāpikā purimataṇhā samudayasaccaṃ, ubhinnaṃ appavatti nirodhasaccaṃ, dukkhaparijānano samudayapajahano nirodhārammaṇo ariyamaggo maggasaccaṃ. Evaṃ catusaccavasena ussakkitvā nibbutiṃ pāpuṇātīti idamekassa catuiriyāpathapariggāhakassa bhikkhuno yāva arahattā niyyānamukhanti.

甚至对四念处中身身观法持守者，正知苦圣谛、此苦生起之谛、对治如昔贪欲生起之谛、彼此相应的苦灭谛及诸苦灭之圣道谛，即四谛依次思惟如实，于此四念处守护的比库，由此获至阿拉汉果入涅槃。

Iriyāpathapabbaṃ niṭṭhitaṃ. · 威仪路段已完结。

Catusampajaññapabbavaṇṇanā四正知段之解释

§376

376. Evaṃ iriyāpathavasena kāyānupassanaṃ vibhajitvā idāni catusampajaññavasena vibhajituṃ puna caparantiādimāha . Tattha abhikkantetiādīni sāmaññaphale vaṇṇitāni. Iti ajjhattaṃ vāti evaṃ catusampajaññapariggaṇhanena attano vā kāye, parassa vā kāye, kālena vā attano, kālena vā parassa kāye kāyānupassī viharati. Idhāpi samudayavayadhammānupassītiādīsu rūpakkhandhasseva samudayo ca vayo ca nīharitabbo. Sesaṃ vuttasadisameva.

376. 如此，依行念分身身观，亦能分为四正断念以便解析，故又称如是亦能依此法解析。处中所列诸念果等，是为通具果证之义。说法所指：或内观或他观，或已往今时于自他之身行身身观。如前列“观察集灭法”等语，应观色蕴的聚合与消散。此皆与已述义理相同。

Idha catusampajaññapariggāhikā sati dukkhasaccaṃ, tassā samuṭṭhāpikā purimataṇhā samudayasaccaṃ, ubhinnaṃ appavatti nirodhasaccaṃ, vuttappakāro ariyamaggo maggasaccaṃ. Evaṃ catusaccavasena ussakkitvā nibbutiṃ pāpuṇātīti idamekassa catusampajaññapariggāhakassa bhikkhuno vasena yāva arahattā niyyānamukhanti.

在此，具足四念处者应知苦谛，是苦谛的起因为贪欲，灭谛乃二者的消退，道谛则为经过明确阐述的圣道。如此以四谛为念，修行者便能证得涅槃，此乃具足四念处的比库直到阿拉汉的涅槃之路。

Catusampajaññapabbaṃ niṭṭhitaṃ. · 四正知段已完结。

Paṭikūlamanasikārapabbavaṇṇanā厌逆作意段之解释

§377

377. Evaṃ catusampajaññavasena kāyānupassanaṃ vibhajitvā idāni paṭikūlamanasikāravasena vibhajituṃ puna caparantiādimāha. Tattha imameva kāyantiādīsu yaṃ vattabbaṃ siyā, taṃ sabbaṃ sabbākārena vitthārato visuddhimagge kāyagatāsatikammaṭṭhāne vuttaṃ. Ubhatomukhāti heṭṭhā ca upari cāti dvīhi mukhehi yuttā. Nānāvihitassāti nānāvidhassa.

第377经文。如此借助四念处，将观身法分解，现今又说应当借反观心念来分解，诸如随顺与逆逆等。此处所说的身类法等中该观者，已全部在《清净道》中身体念觉的功用部分详尽说明。所谓“两面”，即上下二面；“各种不同”，意指各种有差别的。

Idaṃ panettha opammasaṃsandanaṃ – ubhatomukhā putoḷi viya hi cātumahābhūtiko kāyo, tattha missetvā pakkhittanānāvidhadhaññaṃ viya kesādayo dvattiṃsākārā, cakkhumā puriso viya yogāvacaro, tassa taṃ putoḷiṃ muñcitvā paccavekkhato nānāvidhadhaññassa pākaṭakālo viya yogino dvattiṃsākārassa vibhūtakālo veditabbo. Iti ajjhattaṃ vāti evaṃ kesādipariggaṇhanena attano vā kāye, parassa vā kāye, kālena vā attano, kālena vā parassa kāye kāyānupassī viharati. Ito paraṃ vuttanayameva. Kevalañhi idha dvattiṃsākārapariggāhikā sati dukkhasaccanti evaṃ yojanaṃ katvā niyyānamukhaṃ veditabbaṃ. Sesaṃ purimasadisamevāti.

这里所比喻的是两面似绳索的四大构成的身体，如此杂乱组合成杂毛，有二十二种色相，如有眼人，纵横运作，放开绳索后反观时，是显现出不同种类的颜色；修行者应观察此二十二色相就如涂抹粉饰的时刻。以上为内在义，以色毛等观察自身或他体，或随时间，在自己身上或别人体上观察身体法。接下来所说正是此处。唯独此二十二色相之观用应知为苦谛，依此安排可证涅槃，余如前所述。

Paṭikūlamanasikārapabbaṃ niṭṭhitaṃ. · 厌逆作意段已完结。

Dhātumanasikārapabbavaṇṇanā界作意段之解释

§378

378. Evaṃ paṭikūlamanasikāravasena kāyānupassanaṃ vibhajitvā idāni dhātumanasikāravasena vibhajituṃ puna caparantiādimāha. Tatthāyaṃ opammasaṃsandanena saddhiṃ atthavaṇṇanā – yathā koci goghātako vā tasseva vā bhattavetanabhato antevāsiko gāviṃ vadhitvā vinivijjhitvā catasso disā gatānaṃ mahāpathānaṃ vemajjhaṭṭhānasaṅkhāte catumahāpathe koṭṭhāsaṃ koṭṭhāsaṃ katvā nisinno assa, evameva bhikkhu catunnaṃ iriyāpathānaṃ yena kenaci ākārena ṭhitattā yathāṭhitaṃ, yathāṭhitattā ca yathāpaṇihitaṃ kāyaṃ ‘‘atthi imasmiṃ kāye pathavīdhātu…pe… vāyodhātū’’ti evaṃ paccavekkhati.

第378经文。如此借反观心念，将观身法分解，现今又说应借元素观念来分解，诸如地、水、火、风等。这里以比喻声闻牛杀手坐在多条大路交会处，象征行人所立之处，亦如比库于四行处，为某种对象施以观察，注意到 ‘‘此身体中有地元素……以及水元素……火元素……风元素’’ 等，反复观照。

Kiṃ vuttaṃ hoti – yathā goghātakassa gāviṃ posentassāpi āghātanaṃ āharantassāpi āharitvā tattha bandhitvā ṭhapentassapi vadhentassāpi vadhitaṃ mataṃ passantassāpi tāvadeva gāvīti saññā na antaradhāyati, yāva naṃ padāletvā bilaso na vibhajati. Vibhajitvā nisinnassa panassa gāvīti saññā antaradhāyati, maṃsasaññā pavattati. Nāssa evaṃ hoti – ‘‘ahaṃ gāviṃ vikkiṇāmi, ime gāviṃ harantī’’ti. Atha khvassa ‘‘ahaṃ maṃsaṃ vikkiṇāmi, ime maṃsaṃ haranti’’ cceva hoti; evameva imassāpi bhikkhuno pubbe bālaputhujjanakāle gihibhūtassāpi pabbajitassāpi tāvadeva sattoti vā puggaloti vā saññā na antaradhāyati, yāva imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ ghanavinibbhogaṃ katvā dhātuso na paccavekkhati. Dhātuso paccavekkhato panassa sattasaññā antaradhāyati, dhātuvaseneva cittaṃ santiṭṭhati. Tenāha bhagavā – ‘‘‘imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. Seyyathāpi, bhikkhave, dakkho goghātako vā…pe… vāyodhātū’’ti. Goghātako viya hi yogī, gāvīti saññā viya sattasaññā, catumahāpatho viya catuiriyāpatho, bilaso vibhajitvā nisinnabhāvo viya dhātuso paccavekkhaṇanti ayamettha pāḷivaṇṇanā. Kammaṭṭhānakathā pana visuddhimagge vitthāritā.

所说的含义是：如同牛杀手养牛，频繁管理、看守、捆绑、拔罐、杀牛，牛的形象不会消失，除非拆解宰杀，否则牛的形象总存；拆解后，牛的形象消失，取而代之出现的是肉的形象。这时不会出现“我卖牛，这些牛被强取”的识见，反而会是“我卖肉，这些肉被夺去”的认识。无异于此，比库从前作为俗人居家生活，出家修行之初，对身体亦无分别觉知，身体如实分解凝集；当元素被观照时，“身体法”的识相消失，“诸元素”的心识维持。世尊因此说：“此身实如地、水、火、风等元素，被真实看见，正如牛杀手所见。”牛杀手代表修行者，牛的形象对应身体的感知，元素即视为四大，如此是巴利语词意的诠释。相关法门另详《清净道》。

Iti ajjhattaṃ vāti evaṃ catudhātupariggaṇhanena attano vā kāye, parassa vā kāye, kālena vā attano, kālena vā parassa kāye kāyānupassī viharati. Ito paraṃ vuttanayameva. Kevalañhi idha catudhātupariggāhikā sati dukkhasaccanti evaṃ yojanaṃ katvā niyyānamukhaṃ veditabbaṃ, sesaṃ purimasadisamevāti.

以上为内在义，依借四大元素观察自己身上或他人身上，随时间而变，正当观照身体法。接下来所说正是此。唯独以四大元素观察得知为苦谛，凭此安排当证涅槃，其余如前所述。

Dhātumanasikārapabbaṃ niṭṭhitaṃ. · 界作意节结束。

Navasivathikapabbavaṇṇanā九种墓地节注释

§379

379. Evaṃ dhātumanasikāravasena kāyānupassanaṃ vibhajitvā idāni navahi sivathikapabbehi vibhajituṃ puna caparantiādimāha. Tattha seyyathāpi passeyyāti yathā passeyya. Sarīranti matasarīraṃ. Sivathikāya chaḍḍitanti susāne apaviddhaṃ. Ekāhaṃ matassa assāti ekāhamataṃ. Dvīhaṃ matassa assāti dvīhamataṃ. Tīhaṃ matassa assāti tīhamataṃ. Kammārabhastā viya vāyunā uddhaṃ jīvitapariyādānā yathānukkamaṃ samuggatena sūnabhāvena uddhumātattā uddhumātaṃ, uddhumātameva uddhumātakaṃ. Paṭikūlattā vā kucchitaṃ uddhumātanti uddhumātakaṃ. Vinīlaṃ vuccati viparibhinnavaṇṇaṃ, vinīlameva vinīlakaṃ. Paṭikūlattā vā kucchitaṃ vinīlanti vinīlakaṃ. Maṃsussadaṭṭhānesu rattavaṇṇassa pubbasannicayaṭṭhānesu setavaṇṇassa yebhuyyena ca nīlavaṇṇassa nīlaṭṭhānesu nīlasāṭakapārutasseva chavasarīrassetaṃ adhivacanaṃ. Paribhinnaṭṭhānehi navahi vā vaṇamukhehi vissandamānapubbaṃ vipubbaṃ, vipubbameva vipubbakaṃ. Paṭikūlattā vā kucchitaṃ vipubbanti vipubbakaṃ. Vipubbakaṃ jātaṃ tathābhāvaṃ gatanti vipubbakajātaṃ.

379. 以观察色法之法门，观察身体，以九种尸体阶段分别说明，后来又说到由起点等逐渐成就。这里所说如“若见”者，是表示观察的法门。如“身体”为“我身”。“尸体”者，是指腐烂坏去之尸体。一次我身者，一次只有一个我身；二次我身者，二个我身；三次我身者，三个我身。就如工匠吹送空气，使生命流转，由顺序相继造作，因为空无所有，执着升起，称为升起者。若状态相反，称为凹陷者。若为青色异色，称为青色者。若为反常或凹陷，称为青色异色者。肉身的各种部位，以鲜红色为先，紧邻之处趋向白色，又至深蓝色及深蓝类变体，又视尸体腐坏，经常称为尸身。多种不同部位，因九个或更多颜色变化，其先后流布扩散，称为扩散者。若为反常或凹陷，称为扩散异色者。扩散色生起灭去，故名为扩散生起色。

So imameva kāyanti so bhikkhu imaṃ attano kāyaṃ tena kāyena saddhiṃ ñāṇena upasaṃharati upaneti. Kathaṃ? Ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatītoti. Idaṃ vuttaṃ hoti – āyu, usmā, viññāṇanti imesaṃ tiṇṇaṃ dhammānaṃ atthitāya ayaṃ kāyo ṭhānagamanādikhamo hoti, imesaṃ pana vigamā ayampi kho kāyo evaṃdhammo evaṃ pūtikasabhāvoyeva, evaṃbhāvī evaṃ uddhumātādibhedo bhavissati, evaṃanatīto evaṃ uddhumātādibhāvaṃ anatikkantoti. Iti ajjhattaṃ vāti evaṃ uddhumātādipariggaṇhanena attano vā kāye, parassa vā kāye, kālena vā attano, kālena vā parassa kāye kāyānupassī viharati.

此身体亦是此身体，比库以此身缘与此身，依三明而聚合。如何？此身体本质如此，未来亦如此，过去亦复如是。经说：「寿命、热度、识」三法为其根本，此身体有生、住、变、灭之过程。此身体因离去，也必如是，仍显洁净质料之相，未来亦复如此，升起等现象将有，过去升起现象亦未超越。这样，内心以升起等分别，自观自身身体，或他身体，或于时间中，自他身体，如是行身观察。

Khajjamānanti udarādīsu nisīditvā udaramaṃsaoṭṭhamaṃsaakkhikūṭādīni luñcitvā luñcitvā khādiyamānaṃ. Samaṃsalohitanti sāvasesamaṃsalohitayuttaṃ. Nimaṃsalohitamakkhitanti maṃse khīṇepi lohitaṃ na sussati, taṃ sandhāya vuttaṃ ‘‘nimaṃsalohitamakkhita’’nti. Aññenāti aññena disābhāgena. Hatthaṭṭhikanti catusaṭṭhibhedampi hatthaṭṭhikaṃ pāṭiyekkaṃ pāṭiyekkaṃ vippakiṇṇaṃ. Pādaṭṭhikādīsupi eseva nayo.

作破坏者者，坐于腹部等处，啃食腹腔肉、肌肉丛等。全身俱带腐血。所谓腐血着染，即肉已腐化尚未干涸血色，此义所指。另有说为他处。手脚等六十四种部位，手对应六十四种部位，足部亦复如是类推。

Terovassikānīti atikkantasaṃvaccharāni. Pūtīnīti abbhokāse ṭhitāni vātātapavuṭṭhisamphassena terovassikāneva pūtīni honti, antobhūmigatāni pana cirataraṃ tiṭṭhanti. Cuṇṇakajātānīti cuṇṇaṃ cuṇṇaṃ hutvā vippakiṇṇāni. Sabbattha so imamevāti vuttanayena khajjamānādīnaṃ vasena yojanā kātabbā. Iti ajjhattaṃ vāti evaṃ khajjamānādipariggaṇhanena yāva cuṇṇakabhāvā attano vā kāye, parassa vā kāye kālena vā attano, kālena vā parassa kāye kāyānupassī viharati.

三年者，指超过三年的时间。腐烂自然者，指置于外界风热等影响下，自然腐坏之物，超过三年。入地者则存在时间较久。已成灰烬者，焚烧为灰，散布各处。谓此诸状态，必以尸体腐坏之规律为准。如此内观腐坏诸相，或于自身身体，或于他人身体，或于时间久远的自身，或他人身体，修行身观。

Idha pana ṭhatvā navasivathikā samodhānetabbā. Ekāhamataṃ vāti hi ādinā nayena vuttā sabbāpi ekā, kākehi vā khajjamānantiādikā ekā, aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhanti ekā, nimaṃsalohitamakkhitaṃ nhārusambandhanti ekā, apagatamaṃsalohitaṃ nhārusambandhanti ekā, aṭṭhikāni apagatasambandhānītiādikā ekā aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgānīti ekā, puñjakitāni terovassikānīti ekā, pūtīni cuṇṇakajātānīti ekāti.

此处，须立定掌握九种尸体。一次我身者，依初始分述，所有皆为单一；各以灰烬、腐肉、腐血相关，湿、干不同形态，青色变异等部位，均称一体。骨头散乱相联者称一体，被腐蚀骨头相连者称一体，失去部分骨头者称一体，骨头白色带杂色者称一体，腐肉块者称一体，腐烂肉破散者称一体。

Evaṃ kho, bhikkhaveti idaṃ navasivathikā dassetvā kāyānupassanaṃ niṭṭhapento āha. Tattha navasivathikapariggāhikā sati dukkhasaccaṃ, tassā samuṭṭhāpikā purimataṇhā samudayasaccaṃ, ubhinnaṃ appavatti nirodhasaccaṃ, dukkhaparijānano samudayapajahano nirodhārammaṇo ariyamaggo maggasaccaṃ. Evaṃ catusaccavasena ussakkitvā nibbutiṃ pāpuṇātīti idaṃ navasivathikapariggāhakānaṃ bhikkhūnaṃ yāva arahattā niyyānamukhanti.

如是身观九种尸体完备成就，比库们说：此为身观。此观九尸者，使生圣谛苦谛生起谛灭谛知见，断除谛、通达苦集灭道四圣谛。依此四圣谛智慧，终达涅槃。此乃观察九尸之比库们至阿拉汉之正道。

Navasivathikapabbaṃ niṭṭhitaṃ. · 九种墓地节结束。

Ettāvatā ca ānāpānapabbaṃ, iriyāpathapabbaṃ, catusampajaññapabbaṃ, paṭikūlamanasikārapabbaṃ, dhātumanasikārapabbaṃ, navasivathikapabbānīti cuddasapabbā kāyānupassanā niṭṭhitā hoti. Tattha ānāpānapabbaṃ, paṭikūlamanasikārapabbanti imāneva dve appanākammaṭṭhānāni, sivathikānaṃ pana ādīnavānupassanāvasena vuttattā sesāni dvādasāpi upacārakammaṭṭhānānevāti.

如此这般，入出息念相、行路相、四念处相、障碍观相、界观相以及新净相，这十三种相即已完成身体观察。其内入出息念相与障碍观相，乃是这两种修止的基础；新净相乃因应厌离之观而说，余下的十二种则是辅助修行之法。

Kāyānupassanā niṭṭhitā. · 身随观结束。

Vedanānupassanāvaṇṇanā受随观注释

§380

380. Evaṃ bhagavā cuddasavidhena kāyānupassanāsatipaṭṭhānaṃ kathetvā idāni navavidhena vedanānupassanaṃ kathetuṃ kathañca, bhikkhavetiādimāha. Tattha sukhaṃ vedananti kāyikaṃ vā cetasikaṃ vā sukhaṃ vedanaṃ vedayamāno ‘‘ahaṃ sukhaṃ vedanaṃ vedayāmī’’ti pajānātīti attho. Tattha kāmaṃ uttānaseyyakāpi dārakā thaññapivanādikāle sukhaṃ vedayamānā ‘‘sukhaṃ vedanaṃ vedayāmā’’ti pajānanti, na panetaṃ evarūpaṃ jānanaṃ sandhāya vuttaṃ. Evarūpañhi jānanaṃ sattūpaladdhiṃ na jahati, attasaññaṃ na ugghāṭeti, kammaṭṭhānaṃ vā satipaṭṭhānabhāvanā vā na hoti. Imassa pana bhikkhuno jānanaṃ sattūpaladdhiṃ jahati, attasaññaṃ ugghāṭeti, kammaṭṭhānañceva satipaṭṭhānabhāvanā ca hoti. Idañhi ‘‘ko vedayati, kassa vedanā, kiṃ kāraṇā vedanā’’ti evaṃ sampajānavediyanaṃ sandhāya vuttaṃ.

380. 如此世尊以十三种方法教授身体观察念处之后，现在又以九种方法教授感受观察，有关如何修学，谓曰：「比库们，当如是行。」其中，所谓快乐感受，即肉身或心意感受之快乐，感知时内心明了说：「我正感受快乐感受。」以此义解之。譬如，性爱或仰卧时婴孩感受快乐，即知「我正感受快乐」，但此认知不是依此类浅显认知而说。这种认知不会舍弃众生、也不公开自我认知、无修习念处之业。相反，出家比库对此认知能够舍弃众生执着、打开自我认知，且能修行念处之法。因此，此处对「何者感受？谁感受？何因感受？」等彻底明了而说。

Tattha ko vedayatīti na koci satto vā puggalo vā vedayati. Kassa vedanāti na kassaci sattassa vā puggalassa vā vedanā. Kiṃ kāraṇā vedanāti vatthuārammaṇāva panassa vedanā, tasmā esa evaṃ pajānāti ‘‘taṃ taṃ sukhādīnaṃ vatthuṃ ārammaṇaṃ katvā vedanāva vedayati taṃ pana vedanāya pavattiṃ upādāya’ahaṃ vedayāmī’ti vohāramattaṃ hotī’’ti. Evaṃ vatthuṃ ārammaṇaṃ katvā vedanāva vedayatīti sallakkhento esa ‘‘sukhaṃ vedanaṃ vedayāmīti pajānātī’’ti veditabbo cittalapabbate aññataratthero viya.

所言谁感受者，既无众生亦无个人感受，所谓谁者，亦非任何众生或个人感受。何因感受者，则是因缘境境生感受，故知「感受者，乃缘此处境而感受」，所以明白「感受乃因各种快乐等境起」。对此因缘境起感受且自认「我感受」者，不过是一种心意作用的名称。就如同观断谓「我感受快乐感受」之心意流转畅行，此体认应于心禅修之层次视为某一特长长老。

Thero kira aphāsukakāle balavavedanāya nitthunanto aparāparaṃ parivattati, tameko daharo āha – ‘‘kataraṃ vo, bhante, ṭhānaṃ rujjatī’’ti. Āvuso, pāṭiyekkaṃ rujjanaṭṭhānaṃ nāma natthi, vatthuṃ ārammaṇaṃ katvā vedanāva vedayatīti. Evaṃ jānanakālato paṭṭhāya adhivāsetuṃ vaṭṭati no, bhante,ti. Adhivāsemi, āvusoti. Adhivāsanā, bhante, seyyoti. Thero adhivāsesi. Vāto yāva hadayā phālesi, mañcake antāni rāsikatāni ahesuṃ. Thero daharassa dassesi ‘‘vaṭṭatāvuso, ettakā adhivāsanā’’ti. Daharo tuṇhī ahosi. Thero vīriyasamataṃ yojetvā saha paṭisambhidāhi arahattaṃ pāpuṇitvā samasīsī hutvā parinibbāyi.

长老们在身体不适时感受痛感，之间不断辩转讨论，此时有幼童问曰：「尊者们，痛处具体何处？」朋友啊，痛处并无固定一处，因缘境聚故而感知痛苦。如此了解之后，痛觉不会停留在一处，亦不会止息。长老谓：痛觉止息，我有所居，谓坐卧也。此时长老显现波动，其场如风吹扫破心房，飞散杂质。长老告诉幼童说：「朋友，这便是所谓痛处所依。」幼童沉默，长老安住精进，凭正分别证得阿拉汉果，寂灭道圆满。

Yathā ca sukhaṃ, evaṃ dukkhaṃ…pe… nirāmisaṃ adukkhamasukhaṃ vedanaṃ vedayamāno ‘‘nirāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’’ti pajānāti. Iti bhagavā rūpakammaṭṭhānaṃ kathetvā arūpakammaṭṭhānaṃ kathento yasmā phassavasena cittavasena vā kathiyamānaṃ pākaṭaṃ na hoti , andhakāraṃ viya khāyati, vedanānaṃ pana uppattipākaṭatāya vedanāvasena pākaṭaṃ hoti, tasmā sakkapañhe viya idhāpi vedanāvasena arūpakammaṭṭhānaṃ kathesi. Tattha ‘‘duvidhañhi kammaṭṭhānaṃ rūpakammaṭṭhānaṃ arūpakammaṭṭhānañcā’’tiādi kathāmaggo sakkapañhe vuttanayeneva veditabbo.

如快乐感受，痛苦感受也是如此。所谓无外味不苦不乐之感受，感受时默解为「感受此无外味不苦不乐之感受」。因此，世尊说完有形业处后，再说无形业处，因为境界以触作为凭依，内心与境缘相应时该境界不是显露，而如暗无光，然而感受的产生却是显著清晰的。由此，在萨咖天问答中今亦以感受为凭依讲无形业处。关于「业处分二，有形业处与无形业处」之类论法，应当认为是依萨咖天问答而说。

Tattha sukhaṃ vedanantiādīsu ayaṃ aparopi pajānanapariyāyo, sukhaṃ vedanaṃ vedayāmīti pajānātīti sukhavedanākkhaṇe dukkhavedanāya abhāvato sukhaṃ vedanaṃ vedayamāno ‘‘sukhaṃ vedanaṃyeva vedayāmī’’ti pajānāti. Tena yā pubbe bhūtapubbā dukkhavedanā, tassa idāni abhāvato imissā ca sukhāya vedanāya ito paṭhamaṃ abhāvato vedanā nāma aniccā adhuvā vipariṇāmadhammā, itiha tattha sampajāno hoti. Vuttampi cetaṃ bhagavatā –

所谓快乐感受等，乃指如是反复认知之过程。因无苦感受时刻，唯觉快乐感受，如是认知「我正感受快乐感受」。甚早曾有过苦感受，如今已无，凡此快乐感受为第一无苦现象，故知无常、当变易。此时观照甚明，世尊亦如此开示。

‘‘Yasmiṃ, aggivessana, samaye sukhaṃ vedanaṃ vedeti, neva tasmiṃ samaye dukkhaṃ vedanaṃ vedeti, na adukkhamasukhaṃ vedanaṃ vedeti, sukhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Yasmiṃ, aggivessana, samaye dukkhaṃ…pe… adukkhamasukhaṃ vedanaṃ vedeti, neva tasmiṃ samaye sukhaṃ vedanaṃ vedeti, na dukkhaṃ vedanaṃ vedeti, adukkhamasukhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Sukhāpi, kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Dukkhāpi, kho…pe… adukkhamasukhāpi kho, aggivessana, vedanā aniccā…pe… nirodhadhammā. Evaṃ passaṃ, aggivessana, sutavā ariyasāvako sukhāyapi vedanāya nibbindati, dukkhāyapi vedanāya nibbindati, adukkhamasukhāyapi vedanāya nibbindati, nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ ‘vimuttamī’ti ñāṇaṃ hoti, ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti (ma. ni. 2.205).

“于燃烧苦诸行之时，若感受快乐之感受，则于彼时不感苦之感受，亦不感非苦非乐之感受，唯感快乐之感受。又于燃烧苦诸行之时，若感苦之感受，亦不感彼时快乐之感受，不感苦之感受，唯感非苦非乐之感受。快乐感受，由于聚合而生，依缘而起，必灭必坏，生灭之性，无常之相，离欲之相，滅尽之相。苦感受亦如是，非苦非乐感受亦如是，皆为无常……离欲，乃至滅尽之相。由此观之，闻法之圣弟子，对于快乐感受生起厌离，对苦感受亦生厌离，非苦非乐感受亦厌离，生起厌离而淡泊，离欲而获得自由，于自由中生起“我已得自由”之知，了知“生已尽，梵行已立，所当为已为，不复有他”。”

Sāmisaṃ vā sukhantiādīsu sāmisā sukhā nāma pañcakāmaguṇāmisasannissitā cha gehasitasomanassavedanā. Nirāmisā sukhā nāma cha nekkhammasitasomanassavedanā. Sāmisā dukkhā nāma cha gehasitadomanassavedanā. Nirāmisā dukkhā nāma cha nekkhammasitadomanassavedanā. Sāmisā adukkhamasukhā nāma cha gehasitaupekkhāvedanā. Nirāmisā adukkhamasukhā nāma cha nekkhammasitaupekkhāvedanā. Tāsaṃ vibhāgo sakkapañhe vuttoyeva.

于此，凡住家者所乐称之快乐名为“有家之乐”，以五种对境境缘之乐感而生之，且含安乐；无家者之乐名为“出家之乐”，由离欲出家之清净安乐生起。有家之苦，乃属有家之忧苦感受；无家之苦，乃属出家之忧苦感受。有家之非苦非乐，乃属安平之感受；无家之非苦非乐，乃属出家之不乐不苦之安稳感受。如是区分，尔时萨咖问答已明。

Itiajjhattaṃ vāti evaṃ sukhavedanādipariggaṇhanena attano vā vedanāsu, parassa vā vedanāsu, kālena vā attano, kālena vā parassa vedanāsu vedanānupassī viharati. Samudayavayadhammānupassī vāti ettha pana avijjāsamudayā vedanāsamudayotiādīhi pañcahi pañcahi ākārehi vedanānaṃ samudayañca vayañca passanto ‘‘samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, kālena samudayadhammānupassī vā vedanāsu, kālena vayadhammānupassī vā vedanāsu viharatī’’ti veditabbo. Ito paraṃ kāyānupassanāyaṃ vuttanayameva. Kevalañhi idha vedanāpariggāhikā sati dukkhasaccanti evaṃ yojanaṃ katvā vedanāpariggāhakassa bhikkhuno niyyānamukhaṃ veditabbaṃ, sesaṃ tādisamevāti.

所谓内身之感，是由此种快乐等感受之体悟而生，无论自心感受或他心感受，无论时至己身或时至他身，彼等感受之生灭变化而生知。生灭因缘由无明所起，愚痴为感受生起之根本。于此五种五类形式中，观察感受生灭与消逝，于感受中住持此观。应知于彼有无明之生起则有感受生起，无明之灭则感受之灭，感受生起之时、感受消逝之时皆当观照。此说乃为身念观之别趣。若比库唯持此感受之体悟，证知苦圣谛，则当依此段法门，具足方便，作行舍离，向涅槃而行，余同此理，不复赘述。

Vedanānupassanā niṭṭhitā. · 受随观结束。

Cittānupassanāvaṇṇanā心随观注释

§381

381. Evaṃ navavidhena vedanānupassanāsatipaṭṭhānaṃ kathetvā idāni soḷasavidhena cittānupassanaṃ kathetuṃ kathañca, bhikkhavetiādimāha. Tattha sarāganti aṭṭhavidhalobhasahagataṃ. Vītarāganti lokiyakusalābyākataṃ. Idaṃ pana yasmā sammasanaṃ na dhammasamodhānaṃ tasmā idha ekapadepi lokuttaraṃ na labbhati. Sesāni cattāri akusalacittāni neva purimapadaṃ na pacchimapadaṃ bhajanti. Sadosanti duvidhadomanassasahagataṃ. Vītadosanti lokiyakusalābyākataṃ. Sesāni dasa akusalacittāni neva purimapadaṃ, na pacchimapadaṃ bhajanti. Samohanti vicikicchāsahagatañceva, uddhaccasahagatañcāti duvidhaṃ. Yasmā pana moho sabbākusalesu uppajjati, tasmā sesānipi idha vaṭṭantiyeva. Imasmiññeva hi duke dvādasākusalacittāni pariyādinnānīti. Vītamohanti lokiyakusalābyākataṃ. Saṅkhittanti thinamiddhānupatitaṃ. Etañhi saṅkuṭitacittaṃ nāma. Vikkhittanti uddhaccasahagataṃ, etañhi pasaṭacittaṃ nāma.

如是，九法之类，略说观感受念处已，今说十六法类之心念处，如何行持？诸比库闻说。内染心者为贪染八种心，外染心者为天人凡夫。此等内染色染心不属圣法，故此中，哪怕一法非圣亦不得证得超越世间之果。余下四类不善心，虽共存，不俱显现于前后两端。含憎恨之心有二种，外染心为天人凡夫显现之善相。余下十种不善心，亦不显前后两端。迷惑、疑惑、掉举诸心，亦应分二类。盖迷惑生于一切恶心，故余诸恶心亦俱生。此处十二种不善心如轮回相续，如是说彼诸心状态：无迷惑者为天人善相。粗略习气为昏沉睡眠中杂乱心。清净散乱者为掉举起心。

Mahaggatanti rūpārūpāvacaraṃ. Amahaggatanti kāmāvacaraṃ. Sauttaranti kāmāvacaraṃ. Anuttaranti rūpāvacaraṃ arūpāvacarañca. Tatrāpi sauttaraṃ rūpāvacaraṃ, anuttaraṃ arūpāvacarameva. Samāhitanti yassa appanāsamādhi upacārasamādhi vā atthi. Asamāhitanti ubhayasamādhivirahitaṃ . Vimuttanti tadaṅgavikkhambhanavimuttīhi vimuttaṃ. Avimuttanti ubhayavimuttivirahitaṃ. Samucchedapaṭippassaddhinissaraṇavimuttīnaṃ pana idha okāsova natthi.

大热为形色界烦恼。小热为欲界烦恼。善逸为欲界烦恼。无过为色界及无色界烦恼。于无色界中，善逸为色界烦恼，无过为无色界烦恼。专注者有安止之定及近行之定。非专注即两定皆无。离束者乃断除八结束所生之自由。未离束者无此自由。断尽令烦恼净灭之自由于此无可得处。

Itiajjhattaṃ vāti evaṃ sarāgādipariggaṇhanena yasmiṃ yasmiṃ khaṇe yaṃ yaṃ cittaṃ pavattati, taṃ taṃ sallakkhento attano vā citte, parassa vā citte, kālena vā attano, kālena vā parassa citte cittānupassī viharati. Samudayavayadhammānupassīti ettha pana avijjāsamudayā viññāṇasamudayoti evaṃ pañcahi pañcahi ākārehi viññāṇassa samudayo ca vayo ca nīharitabbo. Ito paraṃ vuttanayameva. Kevalañhi idha cittapariggāhikā sati dukkhasaccanti evaṃ padayojanaṃ katvā cittapariggāhakassa bhikkhuno niyyānamukhaṃ veditabbaṃ. Sesaṃ tādisamevāti.

所谓内心感，是以贪染等心所现状态，内内瞬间不停流转，或于自身心，或于他心，或时间自身，或于他者心，识流乃不断观察诸心相态。所谓体察生灭变化，即于五种五类模式中观察识之生灭。应知此理如前所说。若比库唯以此心体悟，证知苦圣谛，则应依此法门，令比库方便圆熟，了达涅槃，余同法理不复赘述。

Cittānupassanā niṭṭhitā. · 心随观已完毕。

Dhammānupassanā nīvaraṇapabbavaṇṇanā法随观之盖品注释

§382

382. Evaṃ soḷasavidhena cittānupassanāsatipaṭṭhānaṃ kathetvā idāni pañcavidhena dhammānupassanaṃ kathetuṃ kathañca, bhikkhavetiādimāha. Apica bhagavatā kāyānupassanāya suddharūpapariggaho kathito, vedanācittānupassanāhi suddhaarūpapariggaho. Idāni rūpārūpamissakapariggahaṃ kathetuṃ ‘‘kathañca, bhikkhave’’tiādimāha. Kāyānupassanāya vā rūpakkhandhapariggahova kathito, vedanānupassanāya vedanākkhandhapariggahova, cittānupassanāya viññāṇakkhandhapariggahova idāni saññāsaṅkhārakkhandhapariggahampi kathetuṃ ‘‘kathañca, bhikkhave’’tiādimāha.

382. 于是说，以十六种心观法为依止，观察心法。现在该以五种法观察法。于是说：「比库们，应当如此。」此外，世尊为身体观察说了净色依止；为受、心观察说了净色依止。现在应以色与非色相杂合的依止来阐述，便说：「比库们，应当如此。」身体观察者，即身体法聚集之依止；受观察者，即受法聚集之依止；心观察者，即识法聚集之依止；今亦应为想法、行法聚集之依止阐说，便说：「比库们，应当如此。」

Tattha santanti abhiṇhasamudācāravasena saṃvijjamānaṃ. Asantanti asamudācāravasena vā pahīnattā vā asaṃvijjamānaṃ. Yathā cāti yena kāraṇena kāmacchandassa uppādo hoti. Tañca pajānātīti tañca kāraṇaṃ pajānāti. Iti iminā nayena sabbapadesu attho veditabbo.

其中，「散」指由粗重流转所现之相；「不散」则指非粗重流转，堕落无念而不现行之状态。如因何缘起欲欲生。知此因，即知此缘由。由此推理，一切处皆应认识其义理。

Tattha subhanimitte ayonisomanasikārena kāmacchandassa uppādo hoti. Subhanimittaṃ nāma subhampi subhanimittaṃ, subhārammaṇampi subhanimittaṃ. Ayonisomanasikāro nāma anupāyamanasikāro uppathamanasikāro anicce niccanti vā, dukkhe sukhanti vā, anattani attāti vā, asubhe subhanti vā manasikāro. Taṃ tattha bahulaṃ pavattayato kāmacchando uppajjati. Tenāha bhagavā – ‘‘atthi, bhikkhave, subhanimittaṃ, tattha ayonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā kāmacchandassa uppādāya uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāyā’’ti (saṃ. ni. 5.232).

于彼处，以美好相作不善思惟，故欲欲生。美好相者，指美好一切及美好对象。非善思惟者，意即不顺次引导、妄想错误思惟、无常常、苦乐相差或无我有我相及不美转美之思惟。因常行此，遂生欲欲。故世尊言：「比库们，存在美好相，此处由不善思惟多故，为新生欲欲之缘起，亦为已生欲欲日益增长之缘。」（梵文小集5.232）

Asubhanimitte pana yonisomanasikārenassa pahānaṃ hoti. Asubhanimittaṃ nāma asubhampi asubhārammaṇampi. Yonisomanasikāro nāma upāyamanasikāro pathamanasikāro anicce aniccanti vā, dukkhe dukkhanti vā, anattani anattāti vā, asubhe asubhanti vā manasikāro. Taṃ tattha bahulaṃ pavattayato kāmacchando pahīyati. Tenāha bhagavā – ‘‘atthi, bhikkhave, asubhanimittaṃ, tattha yonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā kāmacchandassa anuppādāya uppannassa vā kāmacchandassa pahānāyā’’ti (saṃ. ni. 5.232).

以不美相作顺次正思惟，欲欲便生离欲。所谓不美相，即不美及不美对象。不善思惟者，顺次引导思惟、首善思惟，无常无常、苦苦、无我无我及不美转不美之思惟。因常行此，欲欲便离弃。世尊故言：「比库们，存在不美相，此处因顺次善思惟多故，为已生欲欲离舍之缘起，亦为未生欲欲不生之缘。」（梵文小集5.232）

Apica cha dhammā kāmacchandassa pahānāya saṃvattanti asubhanimittassa uggaho, asubhabhāvanānuyogo, indriyesu guttadvāratā, bhojane mattaññutā, kalyāṇamittatā, sappāyakathāti. Dasavidhañhi asubhanimittaṃ uggaṇhantassāpi kāmacchando pahīyati, bhāventassāpi indriyesu pihitadvārassāpi catunnaṃ pañcannaṃ ālopānaṃ okāse sati udakaṃ pivitvā yāpanasīlatāya bhojanamattaññunopi. Teneva vuttaṃ –

且六法亦为欲欲离欲而生，即不美相之兴起、不美观修习、根门闭塞、饮食节制、良友结伴及善说法。由此十法涵盖不美相启发者，欲欲离弃；修习者根门闭塞。于四、五种过失生时，行者具足持戒、饭食节制，依此语已说：

‘‘Cattāro pañca ālope, abhutvā udakaṃ pive;

「四种五种过失，未生饮清水；

Alaṃ phāsuvihārāya, pahitattassa bhikkhuno’’ti. (theragā. 983);

「阿兰，如实安住之比库。」（长老传983）

Asubhakammikatissattherasadise asubhabhāvanārate kalyāṇamitte sevantassapi kāmacchando pahīyati, ṭhānanisajjādīsu dasaasubhanissitasappāyakathāya pahīyati, tena vuttaṃ – ‘‘cha dhammā kāmacchandassa pahānāya saṃvattantī’’ti. Imehi pana chahi dhammehi pahīnakāmacchandassa arahattamaggena āyatiṃ anuppādo hotīti pajānāti.

正如长老经所说，行为不善之人怀有不善心念时，即使侍奉善友，欲爱之心亦会断灭；在坐立等行为中，习于十种不善的愚痴邪见言论亦能断灭。由此得名「断除欲爱之事法」者。由此六法已断除欲爱者，证得阿拉汉果位，由此知见其寿命无复生起。

Paṭighanimitte ayonisomanasikārena pana byāpādassa uppādo hoti. Tattha paṭighampi paṭighanimittaṃ , paṭighārammaṇampi paṭighanimittaṃ. Ayonisomanasikāro sabbattha ekalakkhaṇova. Taṃ tasmiṃ nimitte bahulaṃ pavattayato byāpādo uppajjati. Tenāha bhagavā – ‘‘atthi, bhikkhave, paṭighanimittaṃ , tattha ayonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā byāpādassa uppādāya uppannassa vā byāpādassa bhiyyobhāvāya vepullāyā’’ti (saṃ. ni. 5.232).

由于无正当思想，嗔恨缘由随之生起。此处指嗔恨即为嗔恨之缘，也即嗔恨之依。无正当思想为嗔恨唯一特征。因此缘由频繁生起嗔恨。佛所言：「比库！嗔恨之缘存在，且此缘因无正当思想而多起，此态度即是未生嗔恨或已生嗔恨增长、扩大的烦恼。」（相应部净业品5.232）

Mettāya pana cetovimuttiyā yonisomanasikārenassa pahānaṃ hoti. Tattha mettāti vutte appanāpi upacāropi vaṭṭati. Cetovimuttīti appanāva. Yonisomanasikāro vuttalakkhaṇova. Taṃ tattha bahulaṃ pavattayato byāpādo pahīyati. Tenāha bhagavā – ‘‘atthi, bhikkhave, mettā cetovimutti, tattha yonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā byāpādassa anuppādāya uppannassa vā byāpādassa pahānāyā’’ti (saṃ. ni. 5.232).

以慈心为心解脱因缘，因而断除嗔恨。此中慈心包括安止与进展。心解脱即心之安止。无正当观念为词义特征。因缘频繁出现时，嗔恨便断除。佛言：「比库！慈心为心解脱，且此缘因正当思想频起，此态度即为未生嗔恨或已生嗔恨断除之因。」（相应部净业品5.232）

Apica cha dhammā byāpādassa pahānāya saṃvattanti mettānimittassa uggaho mettābhāvanānuyogo kammassakatāpaccavekkhaṇā paṭisaṅkhānabahulatā kalyāṇamittatā sappāyakathāti. Odissakaanodissakadisāpharaṇānañhi aññataravasena mettaṃ uggaṇhantassāpi byāpādo pahīyati, odhisoanodhisopharaṇavasena mettaṃ bhāventassāpi. ‘‘Tvaṃ etassa kuddho kiṃ karissasi, kimassa sīlādīni vināsetuṃ sakkhissasi, nanu tvaṃ attano kammena āgantvā attano kammeneva gamissasi, parassa kujjhanaṃ nāma vītaccitaṅgāra tattaaya salākagūthādīni gahetvā paraṃ paharitukāmatāsadisaṃ hoti. Esopi tava kuddho kiṃ karissati, kiṃ te sīlādīni vināsetuṃ sakkhissati, esa attano kammena āgantvā attano kammeneva gamissati, appaṭicchitapaheṇakaṃ viya paṭivātaṃ khittarajomuṭṭhi viya ca etassevesa kodho matthake patissatī’’ti evaṃ attano ca parassa ca kammassakataṃ paccavekkhatopi, ubhayakammassakataṃ paccavekkhitvā paṭisaṅkhāne ṭhitassāpi, assaguttattherasadise mettābhāvanārate kalyāṇamitte sevantassāpi byāpādo pahīyati. Ṭhānanisajjādīsu mettānissitasappāyakathāyapi pahīyati. Tena vuttaṃ – ‘‘cha dhammā byāpādassa pahānāya saṃvattantī’’ti. Imehi pana chahi dhammehi pahīnassa byāpādassa anāgāmimaggena āyatiṃ anuppādo hotīti pajānāti.

此外，六法亦同断除嗔恨，即缘于慈心起发、修习，有觉察业报、反观自身、勤修此法、亲近善友及排除不善同僚等缘故。即使有人以取舍不正之“五方之离欲”等行为，若其持行慈心，则嗔恨亦断。佛言：「你愤怒时，能做何事？无毁坏戒律等事吗？若当遭自己业障时，你仍随自己业报受果。若伤害他人，正如携带未灭炭火欲打人，伤害自己也何益！你愤怒又能如何？能毁坏戒律吗？此业果自受，且如风吹散火焰，愤怒终当消散。」由此对自身及他人业报反观、思虑，立意断除嗔恨。即使侍奉善友，及处坐立时因慈心习于谤毁之事，嗔恨亦断。因有此言：「断除嗔恨之六法随之生起。」由此六法断除嗔恨者，证得阿拉汉果，由此知见其寿命无复生起。

Aratiādīsu ayonisomanasikārena thinamiddhassa uppādo hoti. Tandī nāma kāyālasiyatā. Vijambhitā nāma kāyavinamanā. Bhattasammado nāma bhattamucchā bhattapariḷāho. Cetaso līnattaṃ nāma cittassa līnākāro. Imesu aratiādīsu ayonisomanasikāraṃ bahulaṃ pavattayato thinamiddhaṃ uppajjati. Tenāha – ‘‘atthi, bhikkhave, arati tandī vijambhitā bhattasammado cetaso līnattaṃ, tattha ayonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāyā’’ti (saṃ. ni. 5.232).

由无正当思想，于嗔恨等生起昏沉睡眠。所谓昏沉即身倦怠；惰弱即身不住；贪睡即睡过度；心怠慢即心懈怠。于嗔恨等行频发无正当思想之故，昏沉睡眠生起。佛言：「比库！嗔恨、身倦怠、身不住、过度睡眠、心懈怠，此皆无正当思想多行所致，此态即未生或已生昏沉睡眠之增长、增盛。」（相应部净业品5.232）

Ārambhadhātuādīsu pana yonisomanasikārenassa pahānaṃ hoti. Ārambhadhātu nāma paṭhamārambhavīriyaṃ. Nikkamadhātu nāma kosajjato nikkhantatāya tato balavataraṃ. Parakkamadhātu nāma paraṃ paraṃ ṭhānaṃ akkamanato tatopi balavataraṃ. Imasmiṃ tippabhede vīriye yonisomanasikāraṃ bahulaṃ pavattayato thinamiddhaṃ pahīyati. Tenāha – ‘‘atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu, tattha yonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā thinamiddhassa anuppādāya, uppannassa vā thinamiddhassa pahānāyā’’ti (saṃ. ni. 5.232).

起始法门诸法中，依正确思维而舍弃惰眠。所谓起始法门者，为初行精进。所谓出现法门者，是指由内心安住而生起后，力量较为强盛。所谓前进法门者，是由一境又一境前进所致，其力量更为强大。于此三种区别中，因勤修正确思维而多所行持，故惰眠得以断除。故说：『比库们，起始法门、出现法门与前进法门，依正确思维之多寡，此法为未生惰眠起生之食，亦为已生惰眠断除之因。』（律藏篇目 5.232）

Apica cha dhammā thinamiddhassa pahānāya saṃvattanti – atibhojane nimittaggāho, iriyāpathasamparivattanatā, ālokasaññāmanasikāro, abbhokāsavāso, kalyāṇamittatā, sappāyakathāti. Āharahatthaka tatravaṭṭaka alaṃsāṭaka kākamāsaka bhuttavamitakabhojanaṃ bhuñjitvā rattiṭṭhānadivāṭṭhāne nisinnassa hi samaṇadhammaṃ karoto thinamiddhaṃ mahāhatthī viya ottharantaṃ āgacchati, catupañcaālopaokāsaṃ pana ṭhapetvā pānīyaṃ pivitvā yāpanasīlassa bhikkhuno taṃ na hotīti evaṃ atibhojane nimittaṃ gaṇhantassāpi thinamiddhaṃ pahīyati. Yasmiṃ iriyāpathe thinamiddhaṃ okkamati, tato aññaṃ parivattentassāpi, rattiṃ candālokadīpālokaukkāloke divā sūriyālokaṃ manasikarontassāpi, abbhokāse vasantassāpi, mahākassapattherasadise pahīnathinamiddhe kalyāṇamitte sevantassāpi thinamiddhaṃ pahīyati. Ṭhānanisajjādīsu dhutaṅganissitasappāyakathāyapi pahīyati. Tena vuttaṃ – ‘‘cha dhammā thinamiddhassa pahānāya saṃvattantī’’ti. Imehi pana chahi dhammehi pahīnassa thinamiddhassa arahattamaggena āyatiṃ anuppādo hotīti pajānāti.

此外有六法能断惰眠，谓过食缘起、行路周旋、光的心念、腹中风息、善友交接与善言助缘。供养者及其随从、乞士、无臭恶臭之食，昼宿处及夜卧处静坐作沙门法者，惰眠如大象离去，离开之际，折设四五个座垫，饮水，修习持戒比库行此，此即不得惰眠。故于过食缘起者，欲断惰眠也。由行路处惰眠生起，及转他路，夜晚察看月光、灯光与日光，腹中有风息，及供奉如大咖萨巴长老等善友，惰眠皆得断除。于坐卧所染上正确行为及善言亦断惰眠。故说：『六法能断惰眠』。由此六法而断者，寂灭彼惰眠至阿拉汉境界永不复起，实知是也。

Cetaso avūpasame ayonisomanasikārena uddhaccakukkuccassa uppādo hoti. Avūpasamo nāma avūpasantākāro, uddhaccakukkuccamevetaṃ atthato. Tattha ayonisomanasikāraṃ bahulaṃ pavattayato uddhaccakukkuccaṃ uppajjati. Tenāha – ‘‘atthi, bhikkhave, cetaso avūpasamo, tattha ayonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāyā’’ti.

心之昏乱由不正思维所生起烦恼忧愁。所谓不正思维即不调伏之行为，而烦恼忧愁正是其意。因多修习不正思维，烦恼忧愁生起。故说：『比库们，心之昏乱由不正思维多所行持，是为未生烦恼忧愁之生起因，亦为已生烦恼忧愁增盛之因。』

Samādhisaṅkhāte pana cetaso vūpasame yonisomanasikārenassa pahānaṃ hoti. Tenāha – ‘‘atthi, bhikkhave, cetaso vūpasamo, tattha yonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā uddhaccakukkuccassa anuppādāya, uppannassa vā uddhaccakukkuccassa pahānāyā’’ti.

由禅定所集中心清净，由正确思维多所行持而烦恼忧愁得断除。故说：『比库们，心之清净由正确思维多所行持，为未生烦恼忧愁之不生因，亦为已生烦恼忧愁之断除因。』

Apica cha dhammā uddhaccakukkuccassa pahānāya saṃvattanti bahussutatā paripucchakatā vinaye pakataññutā vuddhasevitā kalyāṇamittatā sappāyakathāti. Bāhussaccenapi hi ekaṃ vā dve vā tayo vā cattāro vā pañca vā nikāye pāḷivasena atthavasena ca uggaṇhantassāpi uddhaccakukkuccaṃ pahīyati. Kappiyākappiyaparipucchābahulassāpi, vinayapaññattiyaṃ ciṇṇavasibhāvatāya pakataññunopi, vuḍḍhe mahallakatthere upasaṅkamantassāpi, upālittherasadise vinayadhare kalyāṇamitte sevantassāpi uddhaccakukkuccaṃ pahīyati, ṭhānanisajjādīsu kappiyākappiyanissitasappāyakathāyapi pahīyati. Tena vuttaṃ – ‘‘cha dhammā uddhaccakukkuccassa pahānāya saṃvattantī’’ti. Imehi pana chahi dhammehi pahīne uddhaccakukkucce uddhaccassa arahattamaggena , kukkuccassa anāgāmimaggena āyatiṃ anuppādo hotīti pajānāti.

此外有六法能断烦恼忧愁，谓广闻学问、勤事律法、善知识交接及善言。广闻圣部经文唯语真者，及问戒得正意者，能断烦恼忧愁。即使向长老尊者及如优波梨长老等持律行善的善友作忏悔，也得断烦恼忧愁。于坐卧处拘着正当与不正当行为及善言亦断烦恼忧愁。故说：『六法能断烦恼忧愁』。由此六法断烦恼忧愁，烦恼忧愁于阿拉汉圣道断除，烦恼忧愁于斯陀含圣道无复起，实知是也。

Vicikicchāṭhānīyesu dhammesu ayonisomanasikārena vicikicchāya uppādo hoti. Vicikicchāṭhānīyā dhammā nāma punappunaṃ vicikicchāya kāraṇattā vicikicchāva. Tattha ayonisomanasikāraṃ bahulaṃ pavattayato vicikicchā uppajjati. Tenāha – ‘‘atthi, bhikkhave, vicikicchāṭhānīyā dhammā, tattha ayonisomanasikārabahulīkāro, ayamāhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāyā’’ti (saṃ. ni. 5.232).

于疑惑难断之法，因不正思维而起疑惑。所谓疑惑难断法，即再再由疑惑而起疑惑之故。因多行不正思维，疑惑起生。故说：『比库们，疑惑难断法，由不正思维多所行持，是为未生疑惑之生起因，亦为已生疑惑增盛之因。』（律藏篇目 5.232）

Kusalādidhammesu yonisomanasikārena panassā pahānaṃ hoti, tenāha – ‘‘atthi, bhikkhave, kusalākusalā dhammā sāvajjānavajjā dhammā sevitabbāsevitabbā dhammā hīnapaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā. Tattha yonisomanasikārabahulīkāro, ayamāhāro, anuppannāya vā vicikicchāya anuppādāya; uppannāya vā vicikicchāya pahānāyā’’ti.

在诸善法等中，因智慧正思维而远离瞋恚，此谓：比库们，有善恶法，是可修习、应当修习的法，是不善不起罪的法，是品行低劣的法，是黑暗与苦痛及恐怖之部分。于此应多作智慧正思维，此为生活方式，若无疑虑则不生，若生疑虑则应离弃。

Apica cha dhammā vicikicchāya pahānāya saṃvattanti bahussutatā, paripucchakatā, vinaye pakataññutā, adhimokkhabahulatā, kalyāṇamittatā, sappāyakathāti. Bāhussaccenapi hi ekaṃ vā…pe… pañca vā nikāye pāḷivasena ca atthavasena ca uggaṇhantassāpi vicikicchā pahīyati, tīṇi ratanāni ārabbha paripucchābahulassāpi, vinaye ciṇṇavasībhāvassāpi, tīsu ratanesu okappaniyasaddhāsaṅkhātaadhimokkhabahulassāpi, saddhādhimutte vakkalittherasadise kalyāṇamitte sevantassāpi vicikicchā pahīyati, ṭhānanisajjādīsu tiṇṇaṃ ratanānaṃ guṇanissitasappāyakathāyapi pahīyati. Tena vuttaṃ – ‘‘cha dhammā vicikicchāya pahānāya saṃvattantī’’ti. Imehi pana chahi dhammehi pahīnāya vicikicchāya sotāpattimaggena āyatiṃ anuppādo hotīti pajānāti.

此外，有六种法亦因疑惑而被离弃：多闻知识、善问、律仪明了、论师多、善友、良好讲说。即便在丰富经藏中，只要有一处或五处，乃至整部巴利语集内，以正义含义理解，皆能离疑惑。起于三宝的广泛请益，多年僧团恒常精进，依三宝固信，如教中长老和善友的接触，及诸寺院安座等，这等善缘善法也能灭疑。故云：六法俱属疑患离断者。以此六法断疑，能使初果圣者成为无疑无惑之证。

Iti ajjhattaṃ vāti evaṃ pañcanīvaraṇapariggaṇhanena attano vā dhammesu, parassa vā dhammesu, kālena vā attano, kālena vā parassa dhammesu dhammānupassī viharati. Samudayavayā panettha subhanimittaasubhanimittādīsu ayonisomanasikārayonisomanasikāravasena pañcasu nīvaraṇesu vuttāyeva nīharitabbā. Ito paraṃ vuttanayameva. Kevalañhi idha nīvaraṇapariggāhikā sati dukkhasaccanti evaṃ yojanaṃ katvā nīvaraṇapariggāhakassa bhikkhuno niyyānamukhaṃ veditabbaṃ. Sesaṃ tādisamevāti.

因此，内心向外，以五盖束缚诸自他法，随时审察自法与他法。因起灭产生之故，依不善缘故，应于五盖中施以不善离观，遣除它们。此义已前亦论及。唯有五盖具者，深知苦谛，无法断除五盖者，应注视使其转向涅槃。余义同此。

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§383

383. Evaṃ pañcanīvaraṇavasena dhammānupassanaṃ vibhajitvā idāni pañcakkhandhavasena vibhajituṃ puna caparantiādimāha. Tattha pañcasu upādānakkhandhesūti upādānassa khandhā upādānakkhandhā, upādānassa paccayabhūtā dhammapuñjā dhammarāsayoti attho. Ayamettha saṅkhepo. Vitthārato pana khandhakathā visuddhimagge vuttā.

383. 以五盖束缚而分别观法后，今复言当以五蕴分别法。所谓五蕴，即取蕴之蕴，取蕴的缘起法聚及法府。此略义，详述见净道论蕴篇。

Iti rūpanti idaṃ rūpaṃ, ettakaṃ rūpaṃ, na ito paraṃ rūpaṃ atthīti sabhāvato rūpaṃ pajānāti. Vedanādīsupi eseva nayo. Ayamettha saṅkhepo, vitthārena pana rūpādīni visuddhimagge khandhakathāyameva vuttāni. Iti rūpassa samudayoti evaṃ avijjāsamudayādivasena pañcahākārehi rūpassa samudayo. Iti rūpassa atthaṅgamoti evaṃ avijjānirodhādivasena pañcahākārehi rūpassa atthaṅgamo. Vedanādīsupi eseva nayo. Ayamettha saṅkhepo, vitthāro pana visuddhimagge udayabbayañāṇakathāya vutto.

如是，色蕴即‘此色’，‘多少色’，并非他方所无色，是色真相。受等亦同理。此略说，净道论中对色等详加陈说。色的缘生，即无明缘生色之五种事理。色的断灭，即无明灭等以五事理断色。受等亦同理。此略说，净道论对起灭现前悟知分别有详述。

Iti ajjhattaṃ vāti evaṃ pañcakkhandhapariggaṇhanena attano vā dhammesu, parassa vā dhammesu, kālena vā attano, kālena vā parassa dhammesu dhammānupassī viharati. Samudayavayā panettha ‘‘avijjāsamudayā rūpasamudayo’’tiādīnaṃ pañcasu khandhesu vuttānaṃ paññāsāya lakkhaṇānaṃ vasena nīharitabbā. Ito paraṃ vuttanayameva. Kevalañhi idha khandhapariggāhikā sati dukkhasaccanti evaṃ yojanaṃ katvā khandhapariggāhakassa bhikkhuno niyyānamukhaṃ veditabbaṃ. Sesaṃ tādisamevāti.

故内心依五蕴束缚，审视自他法，时中观法。因缘事理，当遣除五蕴中所谓‘无明缘生色的缘起’等五相，次亦云‘如是所说’。唯有五蕴具者，深知苦谛，断除五蕴者，应转向涅槃。其余同此。

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§384

384. Evaṃ pañcakkhandhavasena dhammānupassanaṃ vibhajitvā idāni āyatanavasena vibhajituṃ puna caparantiādimāha. Tattha chasu ajjhattikabāhiresu āyatanesūti cakkhu sotaṃ ghānaṃ jivhā kāyo manoti imesu chasu ajjhattikesu, rūpaṃ saddo gandho raso phoṭṭhabbo dhammoti imesu chasu bāhiresu. Cakkhuñca pajānātīti cakkhupasādaṃ yāthāvasarasalakkhaṇavasena pajānāti. Rūpe ca pajānātīti bahiddhā catusamuṭṭhānikarūpañca yāthāvasarasalakkhaṇavasena pajānāti. Yañca tadubhayaṃ paṭicca uppajjati saṃyojananti yañca taṃ cakkhuṃ ceva rūpe cāti ubhayaṃ paṭicca. Kāmarāgasaṃyojanaṃ paṭigha, māna, diṭṭhi, vicikicchā, sīlabbataparāmāsa, bhavarāga, issā, macchariya, avijjāsaṃyojananti dasavidhaṃ saṃyojanaṃ uppajjati, tañca yāthāvasarasalakkhaṇavasena pajānāti.

384. 如是，分别五蕴作为法的观察，既已辨析，则今复言当依六处加以划分。此中所谓六处者，即内外六根也。内者为眼根、耳根、鼻根、舌根、身根、意根；外者为色、声、香、味、触、法。眼根识知，即以眼根为基础，依色之因缘，眼根能辨识色之本质。于色上，若能如实把握内外六处所起相状，则为真实识色。依此两者相续而生之名为结缚，且此结缚起于眼根及色法合相。贪欲结缚者，为欲爱；恚恨结缚者，为恼怒；我慢结缚者，为我执；见解疑惑结缚者，为疑惑；戒禁取相执著结缚者，为戒异取相恶执；有贪欲、恚恨、我慢、疑惑、戒禁执著之外，还有贪、嫉妒、吝啬、无明等共十种结缚。此等结缚皆当如实了知其本质与相状。

Kathaṃ panetaṃ uppajjatīti? Cakkhudvāre tāva āpāthagataṃ iṭṭhārammaṇaṃ kāmassādavasena assādayato abhinandato kāmarāgasaṃyojanaṃ uppajjati. Aniṭṭhārammaṇe kujjhato paṭighasaṃyojanaṃ uppajjati. ‘‘Ṭhapetvā maṃ ko añño etaṃ ārammaṇaṃ vibhāvetuṃ samattho atthī’’ti maññato mānasaṃyojanaṃ uppajjati. Etaṃ rūpārammaṇaṃ niccaṃ dhuvanti gaṇhato diṭṭhisaṃyojanaṃ uppajjati. ‘‘Etaṃ rūpārammaṇaṃ satto nu kho, sattassa nu kho’’ti vicikicchato vicikicchāsaṃyojanaṃ uppajjati. ‘‘Sampattibhave vata no idaṃ sulabhaṃ jāta’’nti bhavaṃ patthentassa bhavarāgasaṃyojanaṃ uppajjati. ‘‘Āyatimpi evarūpaṃ sīlabbataṃ samādiyitvā sakkā laddhu’’nti sīlabbataṃ samādiyantassa sīlabbataparāmāsasaṃyojanaṃ uppajjati. ‘‘Aho vata taṃ rūpārammaṇaṃ aññe na labheyyu’’nti usūyato issāsaṃyojanaṃ uppajjati. Attanā laddhaṃ rūpārammaṇaṃ aññassa maccharāyato macchariyasaṃyojanaṃ uppajjati. Sabbeheva sahajātaaññāṇavasena avijjāsaṃyojanaṃ uppajjati.

此等结缚如何生成？眼根处有好色之境，以欲爱之染污渴爱得染着，故而生欲爱结缚。遇不可喜色境而生嗔恚结缚。念想若有人能断除此境而自我能为之，心中嫉妒起，生我慢结缚。因持常见此色境无有变异，故起取相执着之结缚。心中疑惑不决，则生疑惑结缚。念生此存在难得，于欲生贪欲结缚。思忖依戒禁相可以获得滋益，起戒取结缚。内心生嗔恚嫉妒，则各自生于此结缚。拘着己得色境，对他人境界则生嫉妒结缚。由共解分别无明本性，自然而然起无明结缚。

Yathā ca anuppannassāti yena kāraṇena asamudācāravasena anuppannassa tassa dasavidhassāpi saṃyojanassa uppādo hoti, tañca kāraṇaṃ pajānāti. Yathā ca uppannassāti appahīnaṭṭhena pana samudācāravasena vā uppannassa tassa dasavidhassāpi saṃyojanassa yena kāraṇena pahānaṃ hoti, tañca kāraṇaṃ pajānāti. Yathā ca pahīnassāti tadaṅgavikkhambhanappahānavasena pahīnassāpi tassa dasavidhassa saṃyojanassa yena kāraṇena āyatiṃ anuppādo hoti, tañca pajānāti. Kena kāraṇena panassa āyatiṃ anuppādo hoti? Diṭṭhivicikicchāsīlabbataparāmāsaissāmacchariyabhedassa tāva pañcavidhassa saṃyojanassa sotāpattimaggena āyatiṃ anuppādo hoti. Kāmarāgapaṭighasaṃyojanadvayassa oḷārikassa sakadāgāmimaggena, aṇusahagatassa anāgāmimaggena, mānabhavarāgāvijjāsaṃyojanattayassa arahattamaggena āyatiṃ anuppādo hoti. Sotañca pajānāti sadde cātiādīsupi eseva nayo. Apicettha āyatanakathā vitthārato visuddhimagge āyatananiddese vuttanayeneva veditabbā.

所谓无生者，即因缘不具缘起故所生之结缔无起。所谓已生者，则因缘已具起生结缔。所谓已断者，则因缘障碍结缔已消失。所谓已断后生者，谓断后复起之因缘使结缔复生。何因缘使结缔不再生者？观于见解、疑惑、戒禁执着、嫉妒、吝啬等五种结缔，在初果入流之道生不再生。嫉妒等二结缔，于斯陀含果复生不生。分别有贪欲嗔恨二结缔，于不退转果生不生。最终我慢贪渴及无明结缔，阿拉汉果得证而断绝。耳根亦如是，所知诸声等外法，则依前义转化。若想详更解六处之义，应从净道中《六处品》语句照说理解。

Iti ajjhattaṃ vāti evaṃ ajjhattikāyatanapariggaṇhanena attano vā dhammesu bāhirāyatanapariggaṇhanena parassa vā dhammesu, kālena vā attano, kālena vā parassa dhammesu dhammānupassī viharati. Samudayavayā panettha ‘‘avijjāsamudayā cakkhusamudayo’’ti rūpāyatanassa rūpakkhandhe, arūpāyatanesu manāyatanassa viññāṇakkhandhe, dhammāyatanassa sesakkhandhesu vuttanayena nīharitabbā. Lokuttaradhammā na gahetabbā. Ito paraṃ vuttanayameva. Kevalañhi idha āyatanapariggāhikā sati dukkhasaccanti evaṃ yojanaṃ katvā āyatanapariggāhakassa bhikkhuno niyyānamukhaṃ veditabbaṃ. Sesaṃ tādisamevāti.

故今内外六根所缘诸法，法之观察即如是行。此中关于集起有「无明生眼生」之义，色根处乃依色蕴，非色处乃依识蕴，而色界、无色界处乃依余蕴，依此次第说明。出世法不被分别，不作所取。后语皆照先解。唯有于此归纳六处分别时，方能识苦集谛，如是作结，知六处所摄者，行六处分别之观照者，当生出离心，以断烦恼。余义亦应如是。

Āyatanapabbaṃ niṭṭhitaṃ. · 处品结束。

Bojjhaṅgapabbavaṇṇanā觉支品注释

§385

385. Evaṃ cha ajjhattikabāhirāyatanavasena dhammānupassanaṃ vibhajitvā idāni bojjhaṅgavasena vibhajituṃ puna caparantiādimāha. Tattha bojjhaṅgesūti bujjhanakasattassa aṅgesu. Santanti paṭilābhavasena saṃvijjamānaṃ. Satisambojjhaṅganti satisaṅkhātaṃ sambojjhaṅgaṃ. Ettha hi sambujjhati āraddhavipassakato paṭṭhāya yogāvacaroti sambodhi. Yāya vā so satiādikāya sattadhammasāmaggiyā sambujjhati kilesaniddāto uṭṭhāti, saccāni vā paṭivijjhati, sā dhammasāmaggī sambodhi. Tassa sambodhissa, tassā vā sambodhiyā aṅganti sambojjhaṅgaṃ. Tena vuttaṃ – ‘‘satisaṅkhātaṃ sambojjhaṅga’’nti. Sesasambojjhaṅgesupi imināva nayena vacanattho veditabbo.

385. 如是，分内外六处诸法观察既已说分，今复言应依觉支加以区别。所谓觉支者，即觉悟之因，显于觉知之所依正行。觉支者乃发起正观而结合于念。念觉支即是具念觉支。此中，若发觉时正观明彻，知断染污烦恼，认诸真理，谓之法之和合觉支。此觉支乃觉者之众支。由此义故称「具念觉支」。余觉支同理当依此理以辨之。

Asantanti appaṭilābhavasena avijjamānaṃ. Yathā ca anupannassātiādīsu pana satisambojjhaṅgassa tāva ‘‘atthi, bhikkhave, satisambojjhaṅgaṭṭhānīyā dhammā, tattha yonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.232) evaṃ uppādo hoti. Tattha satiyeva satisambojjhaṅgaṭṭhānīyā dhammā. Yonisomanasikāro vuttalakkhaṇoyeva. Taṃ tattha bahulaṃ pavattayato satisambojjhaṅgo uppajjati.

不觉支则为未得。所常说诸念觉支，即有修行当犹念觉支法须一切俱备。此处复引经典言：「沙利子，念觉支可依法处具备，内生此气消灭者，生起、增长、现住完全俱足修行。」此为义。于念觉支中最重要者为念。若多加精勤人彼习持念觉支则随之起，显明火焰燃起，故能增长修行。

Apica cattāro dhammā satisambojjhaṅgassa uppādāya saṃvattanti satisampajaññaṃ muṭṭhassatipuggalaparivajjanatā upaṭṭhitassatipuggalasevanatā tadadhimuttatāti. Abhikkantādīsu hi sattasu ṭhānesu satisampajaññena, bhattanikkhittakākasadise muṭṭhassatipuggale parivajjanena, tissadattattheraabhayattherasadise upaṭṭhitassatipuggale sevanena, ṭhānanisajjādīsu satisamuṭṭhāpanatthaṃ ninnapoṇapabbhāracittatāya ca satisambojjhaṅgo uppajjati. Evaṃ catūhi kāraṇehi uppannassa panassa arahattamaggena bhāvanāpāripūri hotīti pajānāti.

此外，正念觉支的四种法随其生起而转，正念正智产生于解脱正念个人的敬重，护持正念个人的亲近，共同成就此义。实例如在七处当中，正智正念临近的，抑郁正念个人之敬重，作食受饭者所亲近的，三达长老共同护持的，坐处等当中产生正念安立，具足心轻安果报的觉支。由此以四因缘所生的智慧，随其果证阿拉汉道而具足修行圆满，依此理解。

Dhammavicayasambojjhaṅgassa pana ‘‘atthi, bhikkhave, kusalākusalā dhammā…pe… kaṇhasukkasappaṭibhāgā dhammā, tattha yonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti evaṃ uppādo hoti.

关於法观察觉支业起者，世尊告诸比库：『有善恶法……及黑白苦乐相应的法，其中以正思惟多方用，正念生起不足时则此正法观察觉支业起。正法观察觉支已生，则随以增长，随以如法努力而圆满增长。』如此生起也。

Apica satta dhammā dhammavicayasambojjhaṅgassa uppādāya saṃvattanti paripucchakatā vatthuvisadakiriyā indriyasamattapaṭipādanā duppaññapuggalaparivajjanā paññavantapuggalasevanā gambhīrañāṇacariyapaccavekkhaṇā tadadhimuttatāti. Tattha paripucchakatāti khandhadhātuāyatanaindriyabalabojjhaṅgamaggaṅgajhānaṅgasamathavipassanānaṃ atthasannissitaparipucchābahulatā. Vatthuvisadakiriyāti ajjhattikabāhirānaṃ vatthūnaṃ visadabhāvakaraṇaṃ. Yadā hissa kesanakhalomāni dīghāni honti, sarīraṃ vā ussannadosañceva sedamalamakkhitañca, tadā ajjhattikaṃ vatthu avisadaṃ hoti aparisuddhaṃ. Yadā pana cīvaraṃ jiṇṇaṃ kiliṭṭhaṃ duggandhaṃ hoti, senāsanaṃ vā uklāpaṃ, tadā bāhiravatthu avisadaṃ hoti aparisuddhaṃ. Tasmā kesādichedāpanena uddhaṃvirecanaadhovirecanādīhi sarīrasallahukabhāvakaraṇena ucchādananahāpanena ca ajjhattikavatthu visadaṃ kātabbaṃ. Sūcikammadhovanarajanaparibhaṇḍakaraṇādīhi bāhiravatthu visadaṃ kātabbaṃ. Etasmiñhi ajjhattikabāhire vatthumhi avisade uppannesu cittacetasikesu ñāṇampi avisadaṃ hoti aparisuddhaṃ aparisuddhāni dīpakapallavaṭṭitelāni nissāya uppannadīpasikhāya obhāso viya. Visade pana ajjhattikabāhire vatthumhi uppannesu cittacetasikesu ñāṇampi visadaṃ hoti parisuddhāni dīpakapallavaṭṭitelāni nissāya uppannadīpasikhāya obhāso viya. Tena vuttaṃ ‘‘vatthuvisadakiriyā dhammavicayasambojjhaṅgassa uppādāya saṃvattatī’’ti.

又有七法随正法观察觉支业起而转，分别是：反覆思考，明确缘由，根能坚定的实修，智慧不足者敬重，智慧具足者亲近，深慧修行，分别观察，此为其上义。所谓反覆思考者，是指五蕴、十二处、六根、七觉支等道路无间断地反覆观想。所谓明确缘由，是内外缘由清净作成。若头发须毛长且身体发炎恶臭，则内缘不清净不净；若衣服污秽臭恶，或寝处恶臭，则为外缘不清净不净。故须用断发刮毛、吐出污物等法使内缘清净，衣服调洗及熏香使外缘清净。于此内外缘由不清者，心念显现智慧不清净，不净者如油灯火光依附脏布，引致光不显。缘由清净时智慧显清净，明净者如火光依附洁净布，致光明显。因此有言：「明确缘由做因，正法观察觉支亦生。」

Indriyasamattapaṭipādanā nāma saddhādīnaṃ indriyānaṃ samabhāvakaraṇaṃ. Sace hissa saddhindriyaṃ balavaṃ hoti, itarāni mandāni, tato vīriyindriyaṃ paggahakiccaṃ, satindriyaṃ upaṭṭhānakiccaṃ, samādhindriyaṃ avikkhepakiccaṃ, paññindriyaṃ dassanakiccaṃ kātuṃ na sakkoti. Tasmā taṃ dhammasabhāvapaccavekkhaṇena vā, yathā vā manasikaroto balavaṃ jātaṃ, tathā amanasikārena hāpetabbaṃ. Vakkalittheravatthu cettha nidassanaṃ. Sace pana vīriyindriyaṃ balavaṃ hoti, atha saddhindriyaṃ adhimokkhakiccaṃ kātuṃ na sakkoti, na itarāni itarakiccabhedaṃ. Tasmā taṃ passaddhādibhāvanāya hāpetabbaṃ. Tatrāpi soṇattherassa vatthu dassetabbaṃ. Evaṃ sesesupi ekassa balavabhāve sati itaresaṃ attano kiccesu asamatthatā veditabbā.

根力稳固修持者，即信等根的调伏。如果其信根坚固而他根微弱，则力行须遵循精进根；若信根柔弱，则难成精进，是为根力不调。故须心察法之性，如实观照生起之力，若信根坚强，应除掉粗心怠慢。以长老瓦可利之事为例：信根坚则能致力，若勤根强盛则信根起专注，信根弱则难作勤根，且他根也随之拒绝。故为培养调伏信根，应除去粗慢。例中亦当说明长老索那之事，如此以一根之强弱，知己与他根在各职能上的不调和。

Visesato panettha saddhāpaññānaṃ samādhivīriyānañca samataṃ pasaṃsanti. Balavasaddho hi mandapañño mudhappasanno hoti, avatthusmiṃ pasīdati. Balavapañño mandasaddho kerāṭikapakkhaṃ bhajati, bhesajjasamuṭṭhito viya rogo atekiccho hoti. Cittuppādamatteneva kusalaṃ hotīti atidhāvitvā dānādīni akaronto niraye uppajjati. Ubhinnaṃ samatāya vatthusmiṃyeva pasīdati. Balavasamādhiṃ pana mandavīriyaṃ samādhissa kosajjapakkhattā kosajjaṃ abhibhavati. Balavavīriyaṃ mandasamādhiṃ vīriyassa uddhaccapakkhattā uddhaccaṃ abhibhavati. Samādhi pana vīriyena saṃyojito kosajje patituṃ na labhati, vīriyaṃ samādhinā saṃyojitaṃ uddhacce patituṃ na labhati. Tasmā tadubhayaṃ samaṃ kātabbaṃ. Ubhayasamatāya hi appanā hoti.

特别处是信智与禅定和精进三者平衡赞叹。信强愚痴则智拙显得轻慢，智强信弱则起悪见偏执，如药物毒害致病。唯有心所一境乃生善业，速疾越境行布施等者，不善而生地狱。三者平等时于法乐安心。信强禅定弱时，精进则属懈怠；精进强禅定弱，则起邪乱。禅定不可单凭精进而堕落，精进亦不可无禅定而昏乱。故二者应同等，二者同等时得安住正果。

Apica samādhikammikassa balavatīpi saddhā vaṭṭati. Evaṃ saddahanto okappento appanaṃ pāpuṇissati. Samādhipaññāsu pana samādhikammikassa ekaggatā balavatī vaṭṭati. Evañhi so appanaṃ pāpuṇāti. Vipassanākammikassa paññā balavatī vaṭṭati. Evañhi so lakkhaṇapaṭivedhaṃ pāpuṇāti. Ubhinnaṃ pana samatāyapi appanā hotiyeva. Sati pana sabbattha balavatī vaṭṭati. Sati hi cittaṃ uddhaccapakkhikānaṃ saddhāvīriyapaññānaṃ vasena uddhaccapātato, kosajjapakkhikena ca samādhinā kosajjapātato rakkhati. Tasmā sā loṇadhūpanaṃ viya sabbabyañjanesu, sabbakammikaamacco viya ca, sabbarājakiccesu sabbattha icchitabbā. Tenāha – ‘‘sati ca pana sabbatthikā vuttā bhagavatā, kiṃ kāraṇā? Cittañhi satipaṭisaraṇaṃ, ārakkhapaccupaṭṭhānā ca sati, na vinā satiyā cittassa paggahaniggaho hotī’’ ti. Duppaññapuggalaparivajjanā nāma khandhādibhede anogāḷhapaññānaṃ dummedhapuggalānaṃ ārakā parivajjanaṃ. Paññavantapuggalasevanā nāma samapaññāsalakkhaṇapariggāhikāya udayabbayapaññāya samannāgatapuggalasevanā. Gambhīrañāṇacariyapaccavekkhaṇā nāma gambhīresu khandhādīsu pavattāya gambhīrapaññāya pabhedapaccavekkhaṇā. Tadadhimuttatā nāma ṭhānanisajjādīsu dhammavicayasambojjhaṅgasamuṭṭhāpanatthaṃ ninnapoṇapabbhāracittatā. Evaṃ uppannassa pannassa arahattamaggena bhāvanāpāripūri hotīti pajānāti.

又禅修者中信心强盛。信心行持迅速则得入静。禅定与智慧中禅功圆满者，内心专注强盛，亦由此得入静。观慧修持者智慧强盛，亦得入微妙法理之识解。二者虽不同而都能入静。正念普遍旺盛无处不至。因念心能调伏心起贪嗔痴，守护心不堕乱，故如熏盐草、如火王者，应随处得用。故世尊云：「正念者遍处而宣说，为何缘故？心为正念所护，当护住心无忘。」愚昧贪著者，分别见苦集法中微不足道片断而贪爱，因而墮无间地狱。智慧具足者敬重，愚痴者弃舍此敬。智慧具足者依度缘法生灭而观察分别。护持乃为净化。如此七法为正法观察觉支生起缘故。随其生起则以智慧之光照阿拉汉道而具足修行圆满，可知此理。

Vīriyasambojjhaṅgassa ‘‘atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu, tattha yonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti evaṃ uppādo hoti.

比库们，勤精进觉支中有三种根本因素：开始的因素、发展因素和增长因素。在这些因素中，根本在于精进勤思的多方用心。这种用心，是不生起时勤精进觉支的产生因；生起时则促进勤精进觉支的增长、充满和究竟成熟。由此，则有勤精进觉支的生成。

Apica ekādasa dhammā vīriyasambojjhaṅgassa uppādāya saṃvattanti apāyabhayapaccavekkhaṇatā ānisaṃsadassāvitā gamanavīthipaccavekkhaṇatā piṇḍapātāpacāyanatā dāyajjamahattapaccavekkhaṇatā satthumahattapaccavekkhaṇatā jātimahattapaccavekkhaṇatā sabrahmacārimahattapaccavekkhaṇatā kusītapuggalaparivajjanatā āraddhavīriyapuggalasevanatā tadadhimuttatāti.

此外，有十一种法门促进勤精进觉支的生起：分别是对地狱等堕落处的恐怖观察、对地狱等脱落处的威吓警觉、对乞食食用合适食物的评议、对受施资源之广大观察、对佛陀伟大之观察、对自身生命之观察、对戒律严持者之观察、对恶行者避离、对勤精进者亲近，这是勤精进觉支主要依止。

Tattha nirayesu pañcavidhabandhanakammakāraṇato paṭṭhāya mahādukkhānubhavanakālepi, tiracchānayoniyaṃ jālakhipanakumīnādīhi gahitakālepi, pājanakaṇṭakādippahāratunnassa sakaṭavahanādikālepi, pettivisaye anekānipi vassasahassāni ekaṃ buddhantarampi khuppipāsāhi āturībhūtakālepi, kālakañcikaasuresu saṭṭhihatthaasītihatthappamāṇena aṭṭhicammamatteneva attabhāvena vātātapādidukkhānubhavanakālepi na sakkā vīriyasambojjhaṅgaṃ uppādetuṃ, ayameva te bhikkhu kālo vīriyakaraṇāyāti evaṃ apāyabhayaṃ paccavekkhantassāpi vīriyasambojjhaṅgo uppajjati.

于此诸法中，以地狱为例，因五种束缚业导致堕入地狱，虽遭巨大苦难；恶趣时被恶鬼恶龙囚禁拘束；受苦时有毒刺毒蛇；饿鬼界长年饥渴难忍；天界受风热痛苦。这些极苦痛时，便不能生起勤精进觉支，此时便是比库勤精进的时刻。也就是说，即使观察地狱危险，也可能因业力相续而无法起精进.

Na sakkā kusītena navalokuttaradhammaṃ laddhuṃ, āraddhavīriyeneva sakkā ayamānisaṃso vīriyassāti evaṃ ānisaṃsadassāvinopi uppajjati. Sabbabuddhapaccekabuddhamahāsāvakehi te gatamaggo gantabbo, so ca na sakkā kusītena gantunti evaṃ gamanavīthiṃ paccavekkhantassāpi uppajjati. Ye taṃ piṇḍapātādīhi upaṭṭhahanti, ime te manussā neva ñātakā, na dāsakammakarā, nāpi taṃ nissāya jīvissāmāti te paṇītāni cīvarādīni denti. Atha kho attano kārānaṃ mahapphalataṃ paccāsīsamānā denti. Satthārāpi ‘‘ayaṃ ime paccaye paribhuñjitvā kāyadaḷhībahulo sukhaṃ viharissatī’’ti na evaṃ sampassatā tuyhaṃ paccayā anuññātā. Atha kho ‘‘ayaṃ ime paribhuñjamāno samaṇadhammaṃ katvā vaṭṭadukkhato muccissatī’’ti te paccayā anuññātā, so dāni tvaṃ kusīto viharanto na taṃ piṇḍaṃ apacāyissati. Āraddhavīriyasseva hi piṇḍapātāpacāyanaṃ nāma hotīti evaṃ piṇḍapātāpacāyanaṃ paccavekkhantassāpi uppajjati ayyamittattherassa viya.

恶趣中恶行者堕远方净土难得，勤精进者正是依此善根起精进。诸佛、辟支佛及大弟子都以此道前行。彼等不会因难行而放弃修道，正如察觉行路之难而努力克服。乞食者若侍奉这些，布施者除亲属及佣人外，也会以良好衣物供养他们。随后他们以此因缘感报巨福。佛亦曾言：依此因缘，行尸体瘦削者，将得安乐安住。此义明确无误。又说依此因缘，修行僧将离苦得解脱。因此恶趣恐怖观察，乞食适当施养，这皆是勤精进觉支生起的因缘，如同这位长老所行。

Thero kira kassakaleṇe nāma paṭivasati. Tassa ca gocaragāme ekā mahāupāsikā theraṃ puttaṃ katvā paṭijaggati. Sā ekadivasaṃ araññaṃ gacchantī dhītaraṃ āha – ‘‘amma, asukasmiṃ ṭhāne purāṇataṇḍulā, asukasmiṃ sappi, asukasmiṃ khīraṃ, asukasmiṃ phāṇitaṃ, tava bhātikassa ayyamittassa āgatakāle bhattaṃ pacitvā khīrasappiphāṇitehi saddhiṃ dehi, tvañca bhuñjeyyāsi. Ahaṃ pana hiyyo pakkapārivāsikabhattaṃ kañjiyena bhuttāmhī’’ti. Divā kiṃ bhuñjissasi ammā,ti? Sākapaṇṇaṃ pakkhipitvā kaṇataṇḍulehi ambilayāguṃ pacitvā ṭhapehi ammā,ti.

说起那位长老卡萨卡勒尼，当时居住于戈查拉村。一位大居士像母亲般养育他，他去一次森林，她对他女儿说：“母亲此地米饭发酸，乳腐坏，甜味失，苦味增。儿子来了，请以酸米饭和腐乳甘露一同给他吃，让他也尝之。昨日我还吃了发酸的素食。”女儿问：“白天吃什么呢，母亲？”答以将纯米和甘露煮熟，再放凉做成汤给母亲。

Thero cīvaraṃ pārupitvā pattaṃ nīharantova taṃ saddaṃ sutvā attānaṃ ovadi ‘‘mahāupāsikā kira kañjiyena pārivāsikabhattaṃ bhuñji, divāpi kaṇapaṇṇambilayāguṃ bhuñjissati , tuyhaṃ atthāya pana purāṇataṇḍulādīni ācikkhati, taṃ nissāya kho panesā neva khettaṃ na vatthuṃ na bhattaṃ na vatthaṃ paccāsīsati, tisso pana sampattiyo patthayamānā deti, tvaṃ etissā tā sampattiyo dātuṃ sakkhissasi, na sakkhissasīti, ayaṃ kho pana piṇḍapāto tayā sarāgena sadosena samohena na sakkā gaṇhitu’’nti pattaṃ thavikāya pakkhipitvā gaṇṭhikaṃ muñcitvā nivattitvā kassakaleṇameva gantvā pattaṃ heṭṭhāmañce cīvaraṃ cīvaravaṃse ṭhapetvā ‘‘arahattaṃ apāpuṇitvā na nikkhamissāmī’’ti vīriyaṃ adhiṭṭhahitvā nisīdi. Dīgharattaṃ appamatto hutvā nivutthabhikkhu vipassanaṃ vaḍḍhetvā purebhattameva arahattaṃ patvā vikasamānamiva padumaṃ mahākhīṇāsavo sitaṃ karontova nisīdi. Leṇadvāre rukkhamhi adhivatthā devatā –

长老着衣遮体，听闻此言，劝诫自己说：“这位大居士用腐乳孝养你，即使白天也以此素汤度日，她对你善意教导，以此为缘，让你既无田地粮食，又无食物衣物供养，但三种福德在增长，你将无力回报。”这是比库的乞食因缘，因缘不允许农田饮食。长老便将蒲扇放下，放松衣物，解开包袱，返回卡萨卡勒尼处，将扇子放置坐处下，披上袈裟，自言“未得阿拉汉果，不离出家”，努力安住。常久谨慎，以观行增进修行，正果初现，如白莲绽放，除灭诸烦恼，安住寂静。洞窟门前有树遮蔽，天神护持。

‘‘Namo te purisājañña, namo te purisuttama;

「礼敬你，这等为人之智，礼敬你，这等为人之上；

Yassa te āsavā khīṇā, dakkhiṇeyyosi mārisā’’ti. –

因汝之[烦恼]已断，汝为南方之尊，我等当敬礼。」—

Udānaṃ udānetvā ‘‘bhante, piṇḍāya paviṭṭhānaṃ tumhādisānaṃ arahantānaṃ bhikkhaṃ datvā mahallakitthiyo dukkhā muccissantī’’ti āha. Thero uṭṭhahitvā dvāraṃ vivaritvā kālaṃ olokento ‘‘pātoyevā’’ti ñatvā pattacīvaramādāya gāmaṃ pāvisi.

说完偈语后，世尊欢喜地说道：「比库们啊，既然接受布施来到，此地诸阿拉汉乞食，众多富贵之人必将脱苦得乐。」长老起身，开门察看时辰，知晓已到傍晚，便披上袈裟进入村落。

Dārikāpi bhattaṃ sampādetvā ‘‘idāni me bhātā āgamissati, idāni āgamissatī’’ti dvāraṃ olokayamānā nisīdi. Sā there gharadvāraṃ sampatte pattaṃ gahetvā sappiphāṇitayojitassa khīrapiṇḍapātassa pūretvā hatthe ṭhapesi. Thero ‘‘sukhaṃ hotū’’ti anumodanaṃ katvā pakkāmi. Sāpi taṃ olokayamānā aṭṭhāsi. Therassa hi tadā ativiya parisuddho chavivaṇṇo ahosi, vippasannāni indriyāni, mukhaṃ bandhanā pavuttatālapakkaṃ viya ativiya virocittha.

一位少女也准备了食物，边观察门外说道：「现在我的兄弟要回来，姊妹将来会回来。」她坐下时，长老正好抵达家门，少女拿起装满乳食与饭菜的托盘放于手上。长老随即赞叹「愿安乐随你」，随后起身前往。少女也站起目送他。彼时长老容貌极为清净明净，形如白羽白鹅，感官安详，面容如打磨光亮的铜器般灿然辉映。

Mahāupāsikā araññā āgantvā ‘‘kiṃ, amma, bhātiko te āgato’’ti pucchi. Sā sabbaṃ taṃ pavattiṃ ārocesi. Upāsikā ‘‘ajja mama puttassa pabbajitakiccaṃ matthakaṃ patta’’nti ñatvā ‘‘abhiramati te, amma, bhātā buddhasāsane, na ukkaṇṭhatī’’ti āha.

一位大居士前来森林中，问道：「母亲呀，你的兄弟回来了吗？」女子叙述了全盘经过。居士知晓说：「今日我儿出家之事，是你们所持之托。」并赞叹「母亲，你的兄弟恭敬佛法，心无嫉妒。」

Mahantaṃ kho panetaṃ satthudāyajjaṃ yadidaṃ satta ariyadhanāni nāma, taṃ na sakkā kusītena gahetuṃ. Yathā hi vippaṭipannaṃ puttaṃ mātāpitaro ‘‘ayaṃ amhākaṃ aputto’’ti paribāhiraṃ karonti, so tesaṃ accayena dāyajjaṃ na labhati, evaṃ kusītopi idaṃ ariyadhanadāyajjaṃ na labhati, āraddhavīriyova labhatīti dāyajjamahattaṃ paccavekkhatopi uppajjati.

然则，此授礼之大恩德，非恶人所能承受。正如父母憎恶堕落之子曰「此乃我等逆子」，断然不继承家业；恶徒亦不能继承此圣财。唯有以精进勇猛得之，又由此察看授予恩德之重大。

Mahā kho pana te satthā, satthuno hi te mātukucchismiṃ paṭisandhigaṇhanakālepi abhinikkhamanepi abhisambodhiyampi dhammacakkappavattanayamakapāṭihāriyadevorohanaāyusaṅkhāravossajjanesupi parinibbānakālepi dasasahassilokadhātu akampittha, yuttaṃ nu te evarūpassa satthu sāsane pabbajitvā kusītena bhavitunti evaṃ satthumahattaṃ paccavekkhatopi uppajjati.

大贤者，尔时世尊，即便在圣师出生于母腹、承受接引的关键时刻，以及在成道、转动法轮，显示奇妙神通、寿命削减轮回之时，乃至涅槃时，世尊在这个世界界地十万亿刹那中都安稳不动。由此可见，在世尊教法中出家修行，若无懈怠，确实能成就如此广大圣师之尊荣。

Jātiyāpi tvaṃ idāni na lāmakajātiko, asambhinnāya mahāsammatapaveṇiyā āgataukkākarājavaṃse jātosi, suddhodanamahārājassa ca mahāmāyādeviyā ca nattā, rāhulabhaddassa kaniṭṭho, tayā nāma evarūpena jinaputtena hutvā na yuttaṃ kusītena viharitunti evaṃ jātimahattaṃ paccavekkhatopi uppajjati.

如今你虽非首次生于娑婆世界凡夫身，却在清净正觉大法的净法法语下出生于提婆家族，受净界国王与大圣母所养育。尔为小孩，且由此无疑成为了佛陀之子，若能无懈怠精勤修行，即能成就这样庄严之生命之法荣。

Sāriputtamahāmoggallānā ceva asīti ca mahāsāvakā vīriyeneva lokuttaradhammaṃ paṭivijjhiṃsu, tvaṃ etesaṃ sabrahmacārīnaṃ maggaṃ paṭipajjasi, na paṭipajjasīti evaṃ sabrahmacārimahattaṃ paccavekkhatopi uppajjati.

大弟子沙利佛与摩诃马哈摩嘎喇那，以及八十八位大弟子凭着精勤功德洞彻世间最高真理。尔在诸比库中行于正道而不失此道，正如是说。由此显现尔于诸比库中的伟大精进德行。

Kucchiṃ pūretvā ṭhitaajagarasadise vissaṭṭhakāyikacetasikavīriye kusītapuggale parivajjantassāpi āraddhavīriye pahitatte puggale sevantassāpi ṭhānanisajjādīsu vīriyuppādanatthaṃ ninnapoṇapabbhāracittassāpi uppajjati. Evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūri hotīti pajānāti.

若满载弓弦者立若毒蛇形，在体力和意志精进方面修习者，乃至被嫌弃者、已起精进者、处于静坐安立等诸处时，皆可起精进。由此生起之精进，通过阿拉汉圣道的修成而得圆满，诸此理得以明了。

Pītisambojjhaṅgassa ‘‘atthi, bhikkhave, pītisambojjhaṅgaṭṭhānīyā dhammā, tattha yonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti evaṃ uppādo hoti . Tattha pītiyeva pītisambojjhaṅgaṭṭhānīyā dhammā nāma. Tassā uppādakamanasikāro yonisomanasikāro nāma.

喜悦觉支中含有“比库们，喜悦觉支中存在若干应当练习的法门，尤以善于取念的用心为多，其此为生起喜悦之由，也是喜悦生起已进而增长、丰盛并充满修习的原因”的说法。此中“喜悦”即指喜悦觉支所依赖的法义，而能生起该喜悦的用心修习，名为“善取念用心”。

Apica ekādasa dhammā pītisambojjhaṅgassa uppādāya saṃvattanti buddhānussati, dhamma, saṅgha , sīla, cāga, devatānussati upasamānussati lūkhapuggalaparivajjanatā siniddhapuggalasevanatā pasādanīyasuttantapaccavekkhaṇatā tadadhimuttatāti. Buddhaguṇe anussarantassāpi hi yāva upacārā sakalasarīraṃ pharamāno pītisambojjhaṅgo uppajjati, dhammasaṅghaguṇe anussarantassāpi, dīgharattaṃ akhaṇḍaṃ katvā rakkhitaṃ catupārisuddhisīlaṃ paccavekkhantassāpi, gihinopi dasasīlaṃ pañcasīlaṃ pañcavekkhantassāpi, dubbhikkhabhayādīsu paṇītabhojanaṃ sabrahmacārīnaṃ datvā ‘‘evaṃ nāma adamhā’’ti cāgaṃ paccavekkhantassāpi, gihinopi evarūpe kāle sīlavantānaṃ dinnadānaṃ paccavekkhantassāpi, yehi guṇehi samannāgatā devatā devattaṃ pattā, tathārūpānaṃ guṇānaṃ attani atthitaṃ paccavekkhantassāpi, samāpattiyā vikkhambhitā kilesā saṭṭhipi sattatipi vassāni na samudācarantīti paccavekkhantassāpi, cetiyadassanabodhidassanatheradassanesu asakkaccakiriyāya saṃsūcitalūkhabhāve buddhādīsu pasādasinehābhāvena gadrabhapiṭṭhe rajasadise lūkhapuggale parivajjantassāpi, buddhādīsu pasādabahule muducitte siniddhapuggale sevantassāpi, ratanattayaguṇaparidīpake pasādanīyasuttante paccavekkhantassāpi, ṭhānanisajjādīsu pītiuppādanatthaṃ ninnapoṇapabbhāracittassāpi uppajjati. Evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūri hotīti pajānāti.

此外，有十一种法门生起喜悦觉支：念佛、法、僧，持戒，施舍，以及念天神及冥界神，灭除烦恼，避开恶人，服侍善人，检视清净法义等。这些皆为精勤而生喜悦之因。于念佛德者，若持续全身至极地身礼佛，喜悦觉支生起；念法僧三宝功德者，若久住清净戒法，喜悦生起；居家人行十善及五戒，喜悦生起；乏食恐惧时，布施清净饮食予比库，能断恶心，喜悦觉支生起；居家时于贤人赠予，亦生喜悦觉支；缺乏邪念，心如净胎，远恶人，事佛勤勉者，喜悦生起。修习这些善法且无愧对佛法、正道、止观等至百年者，能不起妄念，喜悦觉支从内心满具；在修习观幻塔、觉悟塔及长老说法时，若心忧虑减轻，恭敬佛及大德，皆能生喜悦觉支。如此生起的喜悦，通过阿拉汉圣道修成而得圆满，诸此理得以明了。

Passaddhisambojjhaṅgassa ‘‘atthi, bhikkhave, kāyapassaddhi cittapassaddhi, tattha yonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti evaṃ uppādo hoti.

关于宁静觉支，有世尊告诫比库们说，宁静觉支包含身宁静与心宁静，在此之中，以善巧思维广泛深重的修习为业。此业，或于未现生之宁静觉支起于生起之因，或于已现生之宁静觉支因其增长而日益昌盛，凭借充满而周遍的修习而发生，此即为如此生起。

Apica satta dhammā passaddhisambojjhaṅgassa uppādāya saṃvattanti paṇītabhojanasevanatā utusukhasevanatā iriyāpathasukhasevanatā majjhattapayogatā sāraddhakāyapuggalaparivajjanatā passaddhakāyapuggalasevanatā tadadhimuttatāti. Paṇītañhi siniddhaṃ sappāyabhojanaṃ bhuñjantassāpi, sītuṇhesu ca utūsu ṭhānādīsu ca iriyāpathesu sappāyautuñca iriyāpathañca sevantassāpi passaddhi uppajjati. Yo pana mahāpurisajātiko sabbautuiriyāpathakkhamo hoti, na taṃ sandhāyetaṃ vuttaṃ. Yassa sabhāgavisabhāgatā atthi, tasseva visabhāge utuiriyāpathe vajjetvā sabhāge sevantassa uppajjati. Majjhattapayogo vuccati attano ca parassa ca kammassakatāpaccavekkhaṇā. Iminā majjhattapayogena uppajjati. Yo leḍḍudaṇḍādīhi paraṃ viheṭhayamāno vicarati, evarūpaṃ sāraddhakāyaṃ puggalaṃ parivajjantassāpi, saṃyatapādapāṇiṃ passaddhakāyaṃ puggalaṃ sevantassāpi, ṭhānanisajjādīsu passaddhiuppādanatthāya ninnapoṇapabbhāracittassāpi uppajjati. Evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūri hotīti pajānāti.

此外，有七种法伴随着宁静觉支的生起，分别是：善食饮的摄受、合时安适的身心感受、行路安适、内外均衡的专注、敬顺正法比库众的敬重、敬顺具足宁静之比库众的供养，及对此等法的高度信敬。即便是善食饮已经圆满成熟，仍于适当凉爽季节及行路之处享受此善食饮时，也生起宁静。倘若有人天性甚为刚猛，是恒常于各处行徘徊者，则不能以此事为契机而生起。若本人具部分散分，有这些差别部分，则于合适部分行路之处获享时生起宁静。所谓内外均衡即自他业力现照并分别观察。但令其平衡者，即由专注、意识水乳交融而起。若行走时被懒惰等其余五毒搅扰翻动，亦能生起如是敬顺比库的宁静；敬顺时能行止稳定、举止端正、心身轻安，亦生起宁静。修习充满生起宁静，最终成就阿拉汉之道，此实应知。

Samādhisambojjhaṅgassa ‘‘atthi, bhikkhave, samathanimittaṃ abyagganimittaṃ, tattha yonisomanasikārabahulīkāro, ayamāhāro, anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti evaṃ uppādo hoti. Tattha samathova samathanimittaṃ avikkhepaṭṭhena ca abyagganimittanti.

关于定觉支，世尊告诫比库们说，定觉支包括平静的境相与不散的境相，其中内涵为广泛且深刻的善巧思维修习。此境界，无论于未现生的定觉支，由生起之因显现，或于已显现的定觉支，经由增长而昌盛，均依赖于充实且广泛的修习，此即如此生起。此中所谓平静乃指专注宁静，不散则是不放逸。

Apica ekādasa dhammā samādhisambojjhaṅgassa uppādāya saṃvattanti vatthuvisadakiriyatā indriyasamattapaṭipādanatā nimittakusalatā samaye cittassa paggaṇhanatā samaye cittassa niggaṇhanatā samaye sampahaṃsanatā samaye ajjhupekkhanatā asamāhitapuggalaparivajjanatā samāhitapuggalasevanatā jhānavimokkhapaccavekkhaṇatā tadadhimuttatāti. Tattha vatthuvisadakiriyatā ca indriyasamattapaṭipādanatā ca vuttanayeneva veditabbā.

另外，有十一种法与定觉支的生起相应，分别是：清净功用、感官调御的法门、具备境相的善巧、适时控制心意、定力摄心、令心澄明、不散的安住、不敬乱者的远离、敬顺内行者的亲近、禅定解脱之考察，此等法皆为其上。清净功用与感官调御依前所说当知。

Nimittakusalatā nāma kasiṇanimittassa uggahaṇakusalatā. Samaye cittassa paggaṇhanatāti yasmiṃ samaye atisithilavīriyatādīhi līnaṃ cittaṃ hoti, tasmiṃ samaye dhammavicayavīriyapītisambojjhaṅgasamuṭṭhāpanena tassa paggaṇhanaṃ. Samaye cittassa paggaṇhanatāti yasmiṃ samaye āraddhavīriyatādīhi uddhataṃ cittaṃ hoti, tasmiṃ samaye passaddhisamādhiupekkhāsambojjhaṅgasamuṭṭhāpanena tassa niggaṇhanaṃ. Samaye sampahaṃsanatāti yasmiṃ samaye cittaṃ paññāpayogamandatāya vā upasamasukhānadhigamena vā nirassādaṃ hoti, tasmiṃ samaye aṭṭhasaṃvegavatthupaccavekkhaṇena saṃvejeti . Aṭṭha saṃvegavatthūni nāma jāti jarā byādhi maraṇāni cattāri, apāyadukkhaṃ pañcamaṃ, atīte vaṭṭamūlakaṃ dukkhaṃ, anāgate vaṭṭamūlakaṃ dukkhaṃ, paccuppanne āhārapariyeṭṭhimūlakaṃ dukkhanti. Ratanattayaguṇānussaraṇena ca pasādaṃ janeti, ayaṃ vuccati ‘‘samaye sampahaṃsanatā’’ti.

所谓具备境相的善巧，指的是善于接受各类境界标记的能力。适时控制心意，指于心志因过松懈懈怠而散乱时，依修习辨法热进生起欢喜等觉支而摄受之；心志因过振奋而过激时，则借助宁静定慧等觉支而向心摄持。令心澄清指心因慧或止的宁静获致安乐而消除了忧愁时，随即生起反省八种紧迫缘故之精神警觉。八紧迫因分别为：生、老、病、死四苦；堕落处之苦；过去习气所生诸苦；未来业果生苦；现今饮食不调和所生之苦。依照正觉宝三种特质的启发生起安乐爽然，此即称为「适时令心澄清」。

Samaye ajjhupekkhanatā nāma yasmiṃ samaye sammāpaṭipattiṃ āgamma alīnaṃ anuddhataṃ anirassādaṃ ārammaṇe samappavattaṃ samathavīthipaṭipannaṃ cittaṃ hoti, tadāssa paggahaniggahasampahaṃsanesu na byāpāraṃ āpajjati, sārathi viya samappavattesu assesu. Ayaṃ vuccati – ‘‘samaye ajjhupekkhanatā’’ti. Asamāhitapuggalaparivajjanatā nāma upacāraṃ vā appanaṃ vā appattānaṃ vikkhittacittānaṃ puggalānaṃ ārakā parivajjanaṃ. Samāhitapuggalasevanā nāma upacārena vā appanāya vā samāhitacittānaṃ sevanā bhajanā payirupāsanā. Tadadhimuttatā nāma ṭhānanisajjādīsu samādhiuppādanatthaṃyeva ninnapoṇapabbhāracittatā. Evañhi paṭipajjato esa uppajjati. Evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūri hotīti pajānāti.

所谓不散的安住，是指此时此刻，修行者内心遵循正行，无懈怠、不慌张、无忧恼心意安然住持，犹如马车匠在驾驭车辆时从容不迫。此即称「不散安住」。至于远离不专心者意谓回避那些偶尔心散、意疲惫不甚稳定的众生。亲近专心者则是乐于接近意念专一、心力充足之众生，以此法亲近侍奉。当中所说随顺，指于稳定处与坐具等方便法令定生者之心意随顺。修此法则如是生起。由此可知，已生起此修习则将圆满通往阿拉汉之道。

Upekkhāsambojjhaṅgassa ‘‘atthi, bhikkhave, upekkhāsambojjhaṅgaṭṭhānīyā dhammā, tattha yonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti evaṃ uppādo hoti. Tattha upekkhāva upekkhāsambojjhaṅgaṭṭhānīyā dhammā nāma.

舍利子，念觉支中有一觉支名为平等心觉支，其中包含了对平等心所依的法的理智正念与精勤修习。此修习以广泛审慎思惟为食粮，支持尚未生起的平等心觉支的产生，或已生起的平等心觉支的增长和成熟，因此修习丰盛圆满，如此而发生。此处的平等，即谓平等心觉支所依的法。

Apica pañca dhammā upekkhāsambojjhaṅgassa uppādāya saṃvattanti sattamajjhattatā saṅkhāramajjhattatā sattasaṅkhārakelāyanapuggalaparivajjanatā sattasaṅkhāramajjhattapuggalasevanatā tadadhimuttatāti. Tattha dvīhākārehi sattamajjhattataṃ samuṭṭhāpeti ‘‘tvaṃ attano kammena āgantvā attanova kammena gamissasi, esopi attanova kammena āgantvā attanova kammena gamissati, tvaṃ kaṃ kelāyasī’’ti evaṃ kammassakatāpaccavekkhaṇena, ‘‘paramatthato sattoyeva natthi, so tvaṃ kaṃ kelāyasī’’ti evaṃ nissattapaccavekkhaṇena cāti. Dvīhevākārehi saṅkhāramajjhattataṃ samuṭṭhāpeti – ‘‘idaṃ cīvaraṃ anupubbena vaṇṇavikāratañceva jiṇṇabhāvañca upagantvā pādapuñchanacoḷakaṃ hutvā yaṭṭhikoṭiyā chaḍḍanīyaṃ bhavissati, sace panassa sāmiko bhaveyya, nāssa evaṃ vinassituṃ dadeyyā’’ti evaṃ assāmikabhāvapaccavekkhaṇena ca, ‘‘anaddhaniyaṃ idaṃ tāvakālika’’nti evaṃ tāvakālikabhāvapaccavekkhaṇena cāti. Yathā ca cīvare, evaṃ pattādīsupi yojanā kātabbā.

又有五法依平等心觉支而生起，称为『七种中道』『七种行蕴中道』、『七种行蕴恶友退避』、『七种行蕴中道随顺』、以及『更上一层』，于此以两重分别而显七种中道：七种中道之中，有一种由业缘与业果相互贯通，即你由自己业报而来，亦以自己业报而去，彼亦复如是，由其业果来往于你之间，故曰『汝为何方中道？』此为业果相互观照所生。又以非我缘分别执持，得『究竟实无我有，如是彼为何方中道？』此为非我无依缘故观照。二者皆能生起七种行蕴中道。又二重观照谓：一为逐渐依次思量衣服，由浅至深看其颜色变化及陈旧之状，至足尖脚跟处略有破损，以致小裂，应舍弃，若持有衣主应予以归还，不当毁坏，此为不持有观照；第二为当时衣服不可毁坏，此为当时观照。衣服如是，则布施等物亦当如此处理。

Sattasaṅkhārakelāyanapuggalaparivajjanatāti ettha yo puggalo gihi vā attano puttadhītādike, pabbajito vā attano antevāsikasamānupajjhāyakādike mamāyati, sahattheneva nesaṃ kesacchedanasūcikammacīvaradhovanarajanapattapacanādīni karoti, muhuttampi apassanto ‘‘asuko sāmaṇero kuhiṃ asuko daharo kuhi’’nti bhantamigo viya ito cito ca oloketi, aññena kesacchedanādīnaṃ atthāya ‘‘muhuttaṃ asukaṃ pesethā’’ti yāciyamānopi ‘‘amhepi taṃ attano kammaṃ na kārema, tumhe naṃ gahetvā kilamessathā’’ti na deti, ayaṃ sattakelāyano nāma.

七种行蕴恶友退避者，乃指有人（无论世俗人或出家人）对自子女等亲属，或出家人与其皈依的随侍及同伴等亲密关系间，做剃发、煮洗衣服、缝补破损和晾晒等事，外人虽未见其事却口头吟诵“病了的沙玛内拉在哪里？年幼之沙玛内儿现身何方？”如牧人反复巡视羊群般，暗中观察，自己目的乃是为剃发等事，向他人请求“暂时照顾他”，即便有人请求，也不允许别人代他担负该业，此即称为行蕴恶友退避。

Yo pana cīvarapattathālakakattarayaṭṭhiādīni mamāyati, aññassa hatthena parāmasitumpi na deti, tāvakālikaṃ yācito ‘‘mayampi idaṃ mamāyantā na paribhuñjāma, tumhākaṃ kiṃ dassāmā’’ti vadati, ayaṃ saṅkhārakelāyano nāma. Yo pana tesu dvīsupi vatthūsu majjhatto udāsino, ayaṃ sattasaṅkhāramajjhatto nāma. Iti ayaṃ upekkhāsambojjhaṅgo evarūpaṃ sattasaṅkhārakelāyanapuggalaṃ ārakā parivajjantassāpi, sattasaṅkhāramajjhattapuggalaṃ sevantassāpi, ṭhānanisajjādīsu taduppādanatthaṃ ninnapoṇapabbhāracittassāpi uppajjati. Evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūri hotīti pajānāti.

行蕴恶友随顺者，指有人乞求衣服等用品，自己却不肯以手赠与他人，且以当时物品为借口说：“即使暂时借用，我暂且不便使用，你们何不把它看护好？”此即称为随顺恶友。忽视中道行为者，是指对两种衣服置之不理、漠然待之者，此称为七种行蕴中道。于是，平等心觉支乃因戒惧而起，远离此类行蕴恶友随顺者、行蕴中道者，或因弃离行动而生起清净身心。如此生起，证得阿拉汉道而成满修习者，明白其理。

Iti ajjhattaṃ vāti evaṃ attano vā satta sambojjhaṅge pariggaṇhitvā, parassa vā, kālena vā attano, kālena vā parassa sambojjhaṅge pariggaṇhitvā dhammesu dhammānupassī viharati. Samudayavayā panettha sambojjhaṅgānaṃ nibbattinirodhavasena veditabbā. Ito paraṃ vuttanayameva. Kevalañhi idha bojjhaṅgapariggāhikā sati dukkhasaccanti evaṃ yojanaṃ katvā bojjhaṅgapariggāhakassa bhikkhuno niyyānamukhaṃ veditabbaṃ. Sesaṃ tādisamevāti.

如是内心说：此身或自所归依七种觉支而整持，于他人或时日亦观视自身与他人之七觉支，在诸法中时常专注安住。此处所谓觉支相续，视为生起与灭故。以上为此义之说。唯有觉支淨修士，得知苦谛实相，依此次第修行觉支，应当知晓解脱之路。但余者亦同此理。

Bojjhaṅgapabbaṃ niṭṭhitaṃ. · 觉支品结束。

Catusaccapabbavaṇṇanā四谛品注释

§386

386. Evaṃ sattabojjhaṅgavasena dhammānupassanaṃ vibhajitvā idāni catusaccavasena vibhajituṃ puna caparantiādimāha. Tattha idaṃ dukkhanti yathābhūtaṃ pajānātīti ṭhapetvā taṇhaṃ tebhūmakadhamme ‘‘idaṃ dukkha’’nti yathāsabhāvato pajānāti, tasseva kho pana dukkhassa janikaṃ samuṭṭhāpikaṃ purimataṇhaṃ ‘‘ayaṃ dukkhasamudayo’’ti, ubhinnaṃ appavattinibbānaṃ ‘‘ayaṃ dukkhanirodho’’ti, dukkhaparijānanaṃ samudayapajahanaṃ nirodhasacchikaraṇaṃ ariyamaggaṃ ‘‘ayaṃ dukkhanirodhagāminipaṭipadā’’ti yathāsabhāvato pajānātīti attho. Avasesā ariyasaccakathā ṭhapetvā jātiādīnaṃ padabhājanakathaṃ visuddhimagge vitthāritāyeva.

386. 以此七觉支力，分辨诸法真相修行，现今又复以四圣谛分辨而学习。于其中，将苦真实了知，安置于渴爱三种根本法里，明了“此即苦”；明了苦之生起，即“此即苦集”；明了消灭苦，即“此即苦灭”；明了证得消灭苦之圣道，即“此即苦灭道”，由此真实理解。余余诸圣谛教义如前所说，接着说明出离生死轮回，详细讲解生死等诸法分解，已详载于净道篇内。

Dukkhasaccaniddesavaṇṇanā苦谛解说注释

§388

388. Padabhājane pana katamā ca, bhikkhave, jātīti bhikkhave, yā jātipi dukkhāti evaṃ vuttā jāti, sā katamāti evaṃ sabbapucchāsu attho veditabbo. Yā tesaṃ tesaṃ sattānanti idaṃ ‘‘imesaṃ nāmā’’ti niyamābhāvato sabbasattānaṃ pariyādānavacanaṃ. Tamhi tamhi sattanikāyeti idampi sabbasattanikāyapariyādānavacanaṃ jananaṃ jāti savikārānaṃ paṭhamābhinibbattakkhandhānametaṃ adhivacanaṃ. Sañjātīti idaṃ tassā eva upasaggamaṇḍitavevacanaṃ. Sā eva anupaviṭṭhākārena okkamanaṭṭhena okkanti. Nibbattisaṅkhātena abhinibbattanaṭṭhena abhinibbatti. Iti ayaṃ catubbidhāpi sammutikathā nāma . Khandhānaṃ pātubhāvoti ayaṃ pana paramatthakathā. Ekavokārabhavādīsu ekacatupañcabhedānaṃ khandhānaṃyeva pātubhāvo, na puggalassa, tasmiṃ pana sati puggalo pātubhūtoti vohāramattaṃ hoti. Āyatanānaṃ paṭilābhoti āyatanāni pātubhavantāneva paṭiladdhāni nāma honti, so tesaṃ pātubhāvasaṅkhāto paṭilābhoti attho.

388. 关于“出生”一词，尊者们，应知何为“出生”？何以名为出生？这里所说的“出生”是与“痛苦”两字相连，因此说为出生。对此一切问难当以此义理思惟解释。所谓“众生”是因没有固定的规定，故以“这些名称”称呼诸有情为众生。所谓“各有诸众生群体”，这同样是指所有众生群体的称呼。“生”、“出生”是指构成生起、变化的最初发生蕴的谓名。“生起”即是该词所表达的行为或状态。此处“生起”是无间断地从内生长、向外生成的意思。以“生起”表明事件连续产生、不间断发生。这就是这四种约定俗成的说法。所谓“蕴能增长”则是最高义说法。单数、复数等中，只有蕴才有此“能增长”之义，不及于人，但有此时该人即称“生起”而已。所谓“界”得见，是指因界具“有增”之性质而生得此界，所以“界得见”是指界的生成意义。

§389

389.Jarāti sabhāvaniddeso. Jīraṇatāti ākārabhāvaniddeso. Khaṇḍiccantiādi vikāraniddeso. Daharakālasmiñhi dantā samasetā honti. Teyeva paripaccante anukkamena vaṇṇavikāraṃ āpajjitvā tattha tattha pattanti. Atha patitañca ṭhitañca upādāya khaṇḍitadantā khaṇḍitā nāma. Khaṇḍitānaṃ bhāvo khaṇḍiccanti vuccati. Anukkamena paṇḍarabhūtāni kesalomāni palitāni nāma. Palitāni sañjātāni assāti palito, palitassa bhāvo pāliccaṃ. Jarāvātappahārena sositamaṃsalohitatāya valiyo tacasmiṃ assāti valittaco, tassa bhāvo valittacatā. Ettāvatā dantakesalomatacesu vikāradassanavasena pākaṭībhūtā pākaṭajarā dassitā.

389. 关于“老”的说明。所谓“衰老”，是指形体变化逐渐显现。所谓“断裂”等，即由形体变化产生的坏灭现象。年幼时期，牙齿虽未脱落却已松动不连，随着时间推移渐渐显现变色等变化，牙齿逐渐松脱分离。所谓“断裂”是称此松脱不连状态。因坏灭故，变为黄白色等已腐坏的牙屑被称为落落牙齿。腐坏即是牙齿本质已变坏之状态。由于老化，牙齿因风热等害而产生腐烂之色，也有软软松松、不坚固、失去清洁之相。这些就是牙齿腐坏等形态变化的明显表相，称之为“显老”现象。

Yatheva hi udakassa vā vātassa vā aggino vā tiṇarukkhādīnaṃ saṃbhaggapalibhaggatāya vā jhāmatāya vā gatamaggo pākaṭo hoti, na ca so gatamaggo tāneva udakādīni, evameva jarāya dantādīnaṃ khaṇḍiccādivasena gatamaggo pākaṭo, cakkhuṃ ummiletvāpi gayhati, na ca khaṇḍiccādīneva jarā. Na hi jarā cakkhuviññeyyā hoti. Yasmā pana jaraṃ pattassa āyu hāyati, tasmā jarā ‘‘āyuno saṃhānī’’ti phalūpacārena vuttā. Yasmā daharakāle suppasannāni sukhumampi attano visayaṃ sukheneva ca gaṇhanasamatthāni cakkhādīni indriyāni jaraṃ pattassa paripakkāni ālulitāni avisadāni oḷārikampi attano visayaṃ gahetuṃ asamatthāni honti, tasmā ‘‘indriyānaṃ paripāko’’tipi phalūpacāreneva vuttā.

就像水、风或火，或禾草树木因聚合、分离或燃烧而明显变化，火焰燃烧路径显现，非水等物本身变化。老死时，眼虽闭合但神识仍居其中，非断裂等物本身生老。因为老年时生命减少，故以“寿命消减”来说明老。幼年时眼等根器清明柔细，能安然分别事物；老年则根器成熟老迈、混浊不清，不能安稳执持自境界，故称“根器成熟”来说明其功用变化。

§390

390. Maraṇaniddese yanti maraṇaṃ sandhāya napuṃsakaniddeso, yaṃ maraṇaṃ cutīti vuccati, cavanatāti vuccatīti ayamettha yojanā. Tattha cutīti sabhāvaniddeso. Cavanatāti ākārabhāvaniddeso. Maraṇaṃ pattassa khandhā bhijjanti ceva antaradhāyanti ca adassanaṃ gacchanti, tasmā taṃ bhedo antaradhānanti vuccati. Maccumaraṇanti maccumaraṇaṃ, na khaṇikamaraṇaṃ. Kālakiriyāti maraṇakālakiriyā. Ayaṃ sabbāpi sammutikathāva. Khandhānaṃ bhedoti ayaṃ pana paramatthakathā. Ekavokārabhavādīsu ekacatupañcabhedānaṃ khandhānaṃyeva bhedo, na puggalassa, tasmiṃ pana sati puggalo matoti vohāramattaṃ hoti.

390. 关于“死”的说明。所谓死，是指死亡之过程，并非一瞬断灭。所谓“断灭”，是表明形体变化衰败。死亡时，五蕴破坏散失、光明消失，故曰“破坏散失”。“死亡”一词指的是死亡的真实性质，不是微小的死。所谓“时机作用”，是指死亡前的阶段作用。这些均为约定俗称。说蕴的“破坏”，乃指蕴的这种真实内涵的破坏；并非指众生。众生死后仅用此称呼，实际上为便称。

Kaḷevarassa nikkhepoti attabhāvassa nikkhepo. Maraṇaṃ pattassa hi niratthaṃva kaliṅgaraṃ attabhāvo patati, tasmā taṃ kaḷevarassa nikkhepoti vuttaṃ. Jīvitindriyassa upacchedo pana sabbākārato paramatthato maraṇaṃ. Etadeva sammutimaraṇanti pi vuccati. Jīvitindriyupacchedameva hi gahetvā lokiyā ‘‘tisso mato, phusso mato’’ti vadanti.

关于弃置尸体，是指舍弃自体。死亡时体无用途而堕入浊世，故说为“弃置尸体”。生命根断绝即是真正意义上的死亡。此即为约定俗称的“死亡”。生命根断绝，即俗称的“三时死”和“终时死”等。

§391

391.Byasanenāti ñātibyasanādīsu yena kenaci byasanena. Dukkhadhammenāti vadhabandhādinā dukkhakāraṇena. Phuṭṭhassāti ajjhotthaṭassa abhibhūtassa. Sokoti yo ñātibyasanādīsu vā vadhabandhanādīsu vā aññatarasmiṃ sati tena abhibhūtassa uppajjati socanalakkhaṇo soko. Socitattanti socitabhāvo. Yasmā panesa abbhantare sosento parisosento uppajjati, tasmā antosoko antoparisokoti vuccati.

391. 说“忧伤”，是指因亲族死别等各种忧伤之心境。所谓“痛苦之事”，是指由杀害亲属等所生的苦因。所谓“击打”，是指被击打时受外力侵袭。所谓“悲伤”，是因亲族死别等缘起的忧伤情绪的产生，称为“忧伤”；忧伤的状态则称“忧愁”。因忧愁而内心痛苦之时称为忧内，及因内心痛苦而外显的哭泣等行为称为外忧内忧。

§392

392. ‘‘Mayhaṃ dhītā, mayhaṃ putto’’ti evaṃ ādissa ādissa devanti paridevanti etenāti ādevo. Taṃ taṃ vaṇṇaṃ parikittetvā devanti etenāti paridevo. Tato parā dve tasseva bhāvaniddesā.

『我的女儿，我的儿子』如此一再说，天众因之悲叹，此谓惹怒天众者。天众因分别各种色相而悲叹，此谓惹怒者。然后又有两种由此而起的修习指示。

§393

393.Kāyikanti kāyapasādavatthukaṃ. Dukkhamanaṭṭhena dukkhaṃ. Asātanti amadhuraṃ. Kāyasamphassajaṃ dukkhanti kāyasamphassato jātaṃ dukkhaṃ. Asātaṃ vedayitanti amadhuraṃ vedayitaṃ.

『身行』者，谓身体所具足之根本。由身所生受苦即是苦。『非实』者，不真实、不甘甜。『由身触所生苦』意指由身体的接触所生之苦。『非实的感受』谓非真实而感受为苦。

§394

394.Cetasikanti cittasampayuttaṃ. Sesaṃ dukkhe vuttanayameva.

『心行』者，谓与心相应的诸法。余者对苦的分别说。

§395

395.Āyāsoti saṃsīdanavisīdanākārappatto cittakilamatho. Balavataraṃ āyāso upāyāso. Tato parā dve attattaniyābhāvadīpakā bhāvaniddesā.

『劳』者，谓心疲惫、抑郁的形态，即心之痼疾。『强烈的劳』称为『过劳』。由此有两种对自性无常的显现修习指示。

§398

398.Jātidhammānanti jātisabhāvānaṃ. Icchā uppajjatīti taṇhā uppajjati. Aho vatāti patthanā. Na kho panetaṃ icchāyāti evaṃ jātiyā anāgamanaṃ vinā maggabhāvanaṃ na icchāya pattabbaṃ. Idampīti etampi upari sesāni upādāya pikāro. Yampicchanti yenapi dhammena alabbhaneyyavatthuṃ icchanto na labhati, taṃ alabbhaneyya vatthumhi icchanaṃ dukkhaṃ. Esa nayo sabbattha.

『生法』者，谓诸法之生成本质。欲染起者为『渴爱』。『唉呀』者为愤恨。然生的欲则非欲故，生的消失亦非欲故，故无欲而无生，亦不可有欲。此『此』及上余皆因贪執取而生烦恼。若有所求，虽非可得之物而生渴爱，乃苦也。此理普遍适用。

§399

399. Khandhaniddese rūpañca taṃ upādānakkhandho cāti rūpupādānakkhandho evaṃ sabbattha.

『聚灭』指五蕴等聚合消灭。色蕴即为色根身缘之聚合，谓色蕴为聚合中因依附。此理普遍适用。

Samudayasaccaniddesavaṇṇanā集谛解说注释

§400

400.Yāyaṃ taṇhāti yā ayaṃ taṇhā. Ponobbhavikāti punabbhavakaraṇaṃ punobbhavo, punobbhavo sīlaṃ assāti ponobbhavikā. Nandīrāgena saha gatāti nandīrāgasahagatā. Nandīrāgena saddhiṃ atthato ekattameva gatāti vuttaṃ hoti. Tatratatrābhinandinīti yatra yatra attabhāvo, tatra tatra abhinandinī. Rūpādīsu vā ārammaṇesu tatra tatra abhinandinī, rūpābhinandinī sadda, gandha, rasa, phoṭṭhabba, dhammābhinandinīti attho. Seyyathidanti nipāto. Tassa sā katamā ceti attho. Kāme taṇhā kāmataṇhā, pañcakāmaguṇikarāgassetaṃ nāmaṃ. Bhave taṇhā bhavataṇhā, bhavapatthanāvasena uppannassa sassatadiṭṭhisahagatassa rūpārūpabhavarāgassa ca jhānanikantiyā cetaṃ adhivacanaṃ. Vibhave taṇhā vibhavataṇhā, ucchedadiṭṭhisahagatarāgassetaṃ adhivacanaṃ.

400.“渴爱”（taṇhā）即此渴爱。所谓“复有生者”（ponobbhavika）是指再次导致再生的因缘，即复生；“复生”即品行（sīla）的意思，因此称为复有生者。与欢喜爱同去，即为欢喜爱所入。欢喜爱和谐统一本质上只有一。如所说“随处欢喜”，谓凡有所自我状态处，即为欢喜。色等色境处处欢喜，谓色欢喜；声、香、味、触及法亦欢喜，这就是欢喜的涵义。例如“语气”的词，人称“是何物？”此为解释。所谓“欲渴爱”是指五欲所染之贪爱；“生渴爱”是指由生起的渴爱，本相是带有常见的执著，并与色非色之生死渴爱及与禅那亲近心相符；“灭渴爱”是指带有断灭见的渴爱，这是用以称呼的名称。

Idāni tassā taṇhāya vatthuṃ vitthārato dassetuṃ sā kho panesātiādimāha. Tattha uppajjatīti jāyati. Nivisatīti punappunaṃ pavattivasena patiṭṭhahati. Yaṃ loke piyarūpaṃ sātarūpanti yaṃ lokasmiṃ piyasabhāvañceva madhurasabhāvañca. Cakkhu loketiādīsu lokasmiñhi cakkhādīsu mamattena abhiniviṭṭhā sattā sampattiyaṃ patiṭṭhitā attano cakkhuṃ ādāsatalādīsu nimittaggahaṇānusārena vippasannaṃ pañcapasādaṃ suvaṇṇavimāne ugghāṭitamaṇisīhapañjaraṃ viya maññanti, sotaṃ rajatapanāḷikaṃ viya, pāmaṅgasuttaṃ viya ca maññanti, ‘‘tuṅganāsā’’ti laddhavohāraṃ ghānaṃ vaṭṭitvā ṭhapitaharitālavaṭṭaṃ viya maññanti, jivhaṃ rattakambalapaṭalaṃ viya mudusiniddhamadhurasadaṃ maññanti, kāyaṃ sālalaṭṭhiṃ viya, suvaṇṇatoraṇaṃ viya ca maññanti, manaṃ aññesaṃ manena asadisaṃ uḷāraṃ maññanti. Rūpaṃ suvaṇṇakaṇikārapupphādivaṇṇaṃ viya, saddaṃ mattakaravīka kokilamandadhamitamaṇivaṃsanigghosaṃ viya, attanā paṭiladdhāni catusamuṭṭhānikagandhārammaṇādīni ‘‘kassaññassa evarūpāni atthī’’ti maññanti. Tesaṃ evaṃ maññamānānaṃ tāni cakkhādīni piyarūpāni ceva sātarūpāni ca honti. Atha nesaṃ tattha anuppannā ceva taṇhā uppajjati , uppannā ca taṇhā punappunaṃ pavattivasena nivisati. Tasmā bhagavā ‘‘cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjatī’’tiādimāha. Tattha uppajjamānāti yadā uppajjamānā hoti, tadā ettha uppajjatīti attho. Esa nayo sabbattha.

现在为详细显现此渴爱的缘起，世尊说“此处（sā kho panesāti）如是说”。所谓“生起”即产生，“息灭”则是反复持续的现象。凡世间所爱美好之色，及世间所喜悦鲜明之相，眼、耳等根在世间，因此执着自我的众生依顺而住，心生明净如五净堂，犹如黄金宫殿、宝石镶阁；闻声如银管，香气如空气中翠绿的环绕；味觉如血红的绸缎，触觉如细腻丝绸，心念如金色门扉等；念念不忘他心所不能及之无比欢喜。色如黄金颗粒花朵等光色，声响如虫鸣春鸟歌唱，心所获得的馨香等“何者有此种类”等情由所生。如此执着于所爱美好之色根等即是所谓“世间悦色”（sātarūpa），此时尚无此渴爱，但渴爱仍会依缘生起，一再反复持续死灭。故世尊说“眼在世间所爱美好所生之渴爱正生起”，此生起时即是渴起，一切处常通用。

Nirodhasaccaniddesavaṇṇanā灭谛解说注释

§401

401.Asesavirāganirodhotiādīni sabbāni nibbānavevacanāneva. Nibbānañhi āgamma taṇhā asesā virajjati nirujjhati, tasmā taṃ ‘‘tassāyeva taṇhāya asesavirāganirodho’’ti vuccati. Nibbānañca āgamma taṇhā cajiyati paṭinissajjiyati vimuccati na allīyati, tasmā nibbānaṃ ‘‘cāgo paṭinissaggo mutti anālayo’’ti vuccati. Ekameva hi nibbānaṃ, nāmāni panassa sabbasaṅkhatānaṃ nāmapaṭipakkhavasena anekāni honti. Seyyathidaṃ, asesavirāgo asesanirodho cāgo paṭinissaggo mutti anālayo rāgakkhayo dosakkhayo mohakkhayo taṇhakkhayo anuppādo appavattaṃ animittaṃ appaṇihitaṃ anāyūhanaṃ appaṭisandhi anupapatti agati ajātaṃ ajaraṃ abyādhi amataṃ asokaṃ aparidevaṃ anupāyāsaṃ asaṃkiliṭṭhanti.

401.“无余漏贪欲断灭”等词，皆是涅槃的同义词。趋向涅槃时，渴爱完全熄灭断尽，故称为“对彼渴爱的无余断灭”。趋向涅槃时，渴爱被舍弃、放下、得解脱，不再制约，故称为涅槃是“捨弃、放弃、解脱、无垢净”。涅槃只有一法，名称虽多，但都是从种种名称的对立面而言，例如无余断灭、无贪无嗔无痴无渴无生起、无逆转、无因缘标记、无再来、无生死衰老病痛、常寂灭乐、不动不污等清净殊胜种种称谓。

Idāni maggena chinnāya nibbānaṃ āgamma appavattipattāyapi ca taṇhāya yesu vatthūsu tassā uppatti dassitā, tattheva abhāvaṃ dassetuṃ sā kho panesātiādimāha. Tattha yathā puriso khette jātaṃ tittaalābuvalliṃ disvā aggato paṭṭhāya mūlaṃ pariyesitvā chindeyya, sā anupubbena milāyitvā apaññattiṃ gaccheyya. Tato tasmiṃ khette tittaalābu niruddhā pahīnāti vucceyya, evameva khette tittaalābu viya cakkhādīsu taṇhā. Sā ariyamaggena mūlacchinnā nibbānaṃ āgamma appavattiṃ gacchati. Evaṃ gatā pana tesu vatthūsu khette tittaalābu viya na paññāyati.

此中，世尊又示现断灭渴爱的法本，从而明说涅槃。譬如有人于田地中发现甘蔗丛生，他若来到田边，环绕周查，予以截断，则甘蔗会先枯萎腐坏而消亡。断绝甘蔗丛即得称为“断甘蔗田”，亦如眼等处的渴爱，借修圣道得断灭涅槃而得止息。依此理而行者，甘蔗如断绝而终止，然此田地中仍有甘蔗，非能明了如此断，则无明未除。

Yathā ca aṭavito core ānetvā nagarassa dakkhiṇadvāre ghāteyyuṃ, tato aṭaviyaṃ corā matāti vā māritāti vā vucceyyuṃ, evaṃ aṭaviyaṃ corā viya cakkhādīsu taṇhā. Sā dakkhiṇadvāre corā viya nibbānaṃ āgamma niruddhattā nibbāne niruddhā. Evaṃ niruddhā panetesu vatthūsu aṭaviyaṃ corā viya na paññāyati, tenassā tattheva nirodhaṃ dassento ‘‘cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhatī’’tiādimāha.

又如盗贼被带至城南门欲杀害，盗贼称“盗贼”或“杀人者”，依论盗贼等同于眼等处所生之渴爱。盗贼被杀，盗贼终止消灭。然此盗贼无法明见，则盗贼名依旧存有。对此世人说“眼在世间所爱美好处生渴爱正被除，正灭断灭”，这是现证前行破除不净之语。

Maggasaccaniddesavaṇṇanā道谛解说注释

§402

402.Ayamevāti aññamaggapaṭikkhepanatthaṃ niyamanaṃ. Ariyoti taṃ taṃ maggavajjhehi kilesehi ārakattā ariyabhāvakarattā ca ariyo. Dukkhe ñāṇantiādinā catusaccakammaṭṭhānaṃ dassitaṃ. Tattha purimāni dve saccāni vaṭṭaṃ, pacchimāni vivaṭṭaṃ. Tesu bhikkhuno vaṭṭe kammaṭṭhānābhiniveso hoti, vivaṭṭe natthi abhiniveso. Purimāni hi dve saccāni ‘‘pañcakkhandhā dukkhaṃ, taṇhā samudayo’’ti evaṃ saṅkhepena ca ‘‘katame pañcakkhandhā, rūpakkhandho’’tiādinā nayena vitthārena ca ācariyassa santike uggaṇhitvā vācāya punappunaṃ parivattento yogāvacaro kammaṃ karoti. Itaresu pana dvīsu saccesu nirodhasaccaṃ iṭṭhaṃ kantaṃ manāpaṃ, maggasaccaṃ iṭṭhaṃ kantaṃ manāpanti evaṃ savanena kammaṃ karoti. So evaṃ karonto cattāri saccāni ekapaṭivedheneva paṭivijjhati ekābhisamayena abhisameti. Dukkhaṃ pariññāpaṭivedhena paṭivijjhati, samudayaṃ pahānapaṭivedhena, nirodhaṃ sacchikiriyāpaṭivedhena, maggaṃ bhāvanāpaṭivedhena paṭivijjhati. Dukkhaṃ pariññābhisamayena…pe… maggaṃ bhāvanābhisamayena abhisameti. Evamassa pubbabhāge dvīsu saccesu uggahaparipucchāsavanadhāraṇasammasanapaṭivedho hoti, dvīsu pana savanapaṭivedhoyeva. Aparabhāge tīsu kiccato paṭivedho hoti, nirodhe ārammaṇapaṭivedho. Paccavekkhaṇā pana pattasaccassa hoti. Ayañca ādikammiko, tasmā sā idha na vuttā.

402.“正于此处”是对他道、他法的破除与节制。所谓“圣者”，是由戒除烦恼、成就圣者身份而得名；圣者以觉悟苦谛等四谛为圣道之根基。前二谛是轮回的起点，后二谛为轮回的断灭。修行人对前二谛起作用，即身心世间五蕴是苦且生起渴爱，依止师教反复具足懂得，以口教行持正行。对后两谛则有渴望、喜爱，乐于依止，重复修持以达效果，从而一念具足四谛。常以洞察苦谛观察苦，以断除谛观察集，以证诚谛察得灭，以修习谛观察道。前文中对前二谛，具足复思、询问、听闻、受持和证见，后文中对后三谛，则有所作境、业行及审察。审察契合证得。此等是初步因缘，故此处未详细说。

Imassa ca bhikkhuno pubbe pariggahato ‘‘dukkhaṃ parijānāmi, samudayaṃ pajahāmi, nirodhaṃ sacchikaromi, maggaṃ bhāvemī’’ti ābhogasamannāhāramanasikārapaccavekkhaṇā natthi, pariggahato paṭṭhāya hoti. Aparabhāge pana dukkhaṃ pariññātameva…pe… maggo bhāvitova hoti. Tattha dve saccāni duddasattā gambhīrāni, dve gambhīrattā duddasāni. Dukkhasaccañhi uppattito pākaṭaṃ, khāṇukaṇṭakapahārādīsu ‘‘aho dukkha’’nti vattabbatampi āpajjati. Samudayampi khāditukāmatābhuñjitukāmatādivasena uppattito pākaṭaṃ. Lakkhaṇapaṭivedhato pana ubhayampi gambhīraṃ. Iti tāni duddasattā gambhīrāni. Itaresaṃ pana dvinnaṃ dassanatthāya payogo bhavaggagahaṇatthaṃ hatthappasāraṇaṃ viya avīciphusanatthaṃ pādappasāraṇaṃ viya satadhā bhinnassa vālassa koṭiyā koṭipādanaṃ viya ca hoti. Iti tāni gambhīrattā duddasāni. Evaṃ duddasattā gambhīresu gambhīrattā ca duddasesu catūsu saccesu uggahādivasena pubbabhāgañāṇuppattiṃ sandhāya idaṃ dukkhe ñāṇantiādi vuttaṃ. Paṭivedhakkhaṇe pana ekameva taṃ ñāṇaṃ hoti.

这个比库先前执持的观念是“我了知苦、断除集、证得灭、修习道”，这是其心识所具足的体验、念念观照，没有不同种类，当其放下旧观念时则立起新的。后半部分说，对于苦理的认识仅止于了知苦；修习道理仿佛正在成就。这里谈及两种真理，一种对愚痴者来说非常深奥，另一种对深奥者又显得非常难解。苦谛是因痛苦显现而明显，譬如刺伤带来的“啊苦”的现象，而集谛确因对感受欲望与饮食等的依赖而显露，依其特征观察，两者均为深奥。在其他人那里，这两种真理如为了显示两面而准备的道具，一面似是为了扶持另一面，从脚伸到头，犹如一根断成数百节的长绳。故称苦集两谛为难解且深奥者。由此可见，这四谛中对于苦的知识，是借助前半部分而产生，证知苦之理，且证知的瞬间只有唯一的认识。

Nekkhammasaṅkappādayo kāmabyāpādavihiṃsāviramaṇasaññānaṃ nānattā pubbabhāge nānā, maggakkhaṇe pana imesu tīsu ṭhānesu uppannassa akusalasaṅkappassa padapacchedato anuppattisādhanavasena maggaṅgaṃ pūrayamāno ekova kusalasaṅkappo uppajjati. Ayaṃ sammāsaṅkappo nāma.

出离心的发起，是无贪、无嗔、无害三种心念的相续，前半部分对此种种心念无差别。于修道的刹那中，由于对这三处生起的恶意之念断绝，因断除而无法生起，修道行所具足的圆满法则中，仅生起一种善意之念。此即所谓“正思惟”。

Musāvādāveramaṇiādayopi musāvādādīhi viramaṇasaññānaṃ nānattā pubbabhāge nānā, maggakkhaṇe pana imesu catūsu ṭhānesu uppannāya akusaladussīlyacetanāya padapacchedato anuppattisādhanavasena maggaṅgaṃ pūrayamānā ekāva kusalaveramaṇī uppajjati. Ayaṃ sammāvācā nāma .

戒断非真实语等，是断除谎言等恶言念头的心相，虽前半部分对此众多心念无差别，但于修道的刹那中，由于对已有恶劣不善心念的断绝与不再生起，圆满修道的行为中仅生起一善戒念，此即称为“正语”。

Pāṇātipātāveramaṇiādayopi pāṇātipātādīhi viramaṇasaññānaṃ nānattā pubbabhāge nānā, maggakkhaṇe pana imesu tīsu ṭhānesu uppannāya akusaladussīlyacetanāya akiriyato padapacchedato anuppattisādhanavasena maggaṅgaṃ pūrayamānā ekāva kusalaveramaṇī uppajjati, ayaṃ sammākammanto nāma.

断除杀生等恶戒行为，是断除杀生等恶行的心之相，前半部分对于此多种心念无异，但修道刹那，则由于对已生起恶意不良心之断绝和不再生起，行止圆满，唯有一种善戒心生，此称为“正业”。

Micchāājīvanti khādanīyabhojanīyādīnaṃ atthāya pavattitaṃ kāyavacīduccaritaṃ. Pahāyāti vajjetvā. Sammāājīvenāti buddhapasatthena ājīvena. Jīvitaṃ kappetīti jīvitappavattiṃ pavatteti. Sammāājīvopi kuhanādīhi viramaṇasaññānaṃ nānattā pubbabhāge nānā, maggakkhaṇe pana imesuyeva sattasu ṭhānesu uppannāya micchājīvadussīlyacetanāya padapacchedato anuppattisādhanavasena maggaṅgaṃ pūrayamānā ekāva kusalaveramaṇī uppajjati, ayaṃ sammāājīvo nāma.

恶生计业是为食、饮之用而生起身口恶行。舍弃则谓断除。正命是以佛法利益为生。生起生命即生命运行称“活着”。正命亦有断除谬障心念之相，虽然前半部分对此不同，但修道刹那透过于七处生起对恶命的断绝及不再生起，完整修持道法，唯有善命心生，此即“正命”。

Anuppannānanti ekasmiṃ vā bhave tathārūpe vā ārammaṇe attano na uppannānaṃ. Parassa pana uppajjamāne disvā ‘‘aho vata me evarūpā pāpakā akusaladhammā na uppajjeyyu’’nti evaṃ anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya. Chandaṃ janetīti tesaṃ anuppādakapaṭipattisādhakaṃ vīriyachandaṃ janeti. Vāyamatīti vāyāmaṃ karoti. Vīriyaṃ ārabhatīti vīriyaṃ pavatteti. Cittaṃ paggaṇhātīti vīriyena cittaṃ paggahitaṃ karoti. Padahatīti kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatūti padahanaṃ pavatteti.

“未生”是指在某一所处之境界、某种境相中，自己未曾生起的状态。反观他者生起时，内心生起“啊，愿我不生起此类恶不善法”。此谓对未曾生起之恶法发起愿望而不使其产生。由此愿望即产生了为实现此未生不善法断绝的勇猛意志。以勇猛努力，心意专注发起，断除贪欲、痛苦、嫌恶等烦恼，乃干净心发展。

Uppannānanti samudācāravasena attano uppannapubbānaṃ. Idāni tādise na uppādessāmīti tesaṃ pahānāya chandaṃ janeti. Anuppannānaṃ kusalānanti appaṭiladdhānaṃ paṭhamajjhānādīnaṃ. Uppannānanti tesaṃyeva paṭiladdhānaṃ. Ṭhitiyāti punappunaṃ uppattipabandhavasena ṭhitatthaṃ. Asammosāyāti avināsanatthaṃ. Bhiyyobhāvāyāti uparibhāvāya. Vepullāyāti vipulabhāvāya. Bhāvanāya pāripūriyāti bhāvanāya paripūraṇatthaṃ. Ayampi sammāvāyāmo anuppannānaṃ akusalānaṃ anuppādanādicittānaṃ nānattā pubbabhāge nānā, maggakkhaṇe pana imesuyeva catūsu ṭhānesu kiccasādhanavasena maggaṅgaṃ pūrayamānaṃ ekameva kusalavīriyaṃ uppajjati. Ayaṃ sammāvāyāmo nāma.

“已现者”者，谓自身先前已现之行为所生。今于此如是教法中，生起不再生之心，欲舍弃彼先现行为。所谓“未现善业”，谓未得之善法，如初禅等。所谓“已现者”，谓是诸已得善法。所谓“坚立”，谓反复受生所立。所谓“不灭”，谓无灭失。所谓“更增长”，谓上升增盛。所谓“广大”，谓广大丰满。所谓“修习之圆满”，谓为修习圆满。此乃正精进，针对未生不善、未生诸恶心，虽初时不同，至至道时，却一味以四处摄持诸行，满修正道之精进。此谓正精进。”

Sammāsatipi kāyādipariggāhakacittānaṃ nānattā pubbabhāge nānā, maggakkhaṇe pana catūsu ṭhānesu kiccasādhanavasena maggaṅgaṃ pūrayamānā ekāva sati uppajjati. Ayaṃ sammāsati nāma.

“正念”，谓身等所摄心，于初时虽变化多端，然至道时，在四处摄持诸行，满修正道时，唯有一念生起。此谓正念。”

Jhānāni pubbabhāgepi maggakkhaṇepi nānā, pubbabhāge samāpattivasena nānā, maggakkhaṇe nānāmaggavasena. Ekassa hi paṭhamamaggo paṭhamajjhāniko hoti, dutiyamaggādayopi paṭhamajjhānikā vā dutiyajjhānādīsu aññatarajhānikā vā. Ekassapi paṭhamamaggo dutiyādīnaṃ aññatarajhāniko hoti, dutiyādayopi dutiyādīnaṃ aññatarajjhānikā vā paṭhamajjhānikā vā. Evaṃ cattāropi maggā jhānavasena sadisā vā asadisā vā ekaccasadisā vā honti. Ayaṃ panassa viseso pādakajjhānaniyamena hoti.

禅定于初时及道时皆有差别，初时禅定依入定不同各异，道时则以道种不同。第一道初禅者，第二及后诸道，或为第一禅，或为第二及后禅中某一禅。单一第一道亦次第含有第二等禅，第二道及后诸道，则含第一禅或第二及后禅中某一禅。如是四道禅定或同或异或部分同。此差别因脚禅之法而成。

Pādakajjhānaniyamena tāva paṭhamajjhānalābhino paṭhamajjhānā vuṭṭhāya vipassantassa uppanno maggo paṭhamajjhāniko hoti. Maggaṅgabojjhaṅgāni panettha paripuṇṇāneva honti. Dutiyajjhānato vuṭṭhāya vipassantassa uppanno dutiyajjhāniko hoti. Maggaṅgāni panettha satta honti. Tatiyajjhānato vuṭṭhāya vipassantassa uppanno tatiyajjhāniko. Maggaṅgāni panettha satta , bojjhaṅgāni cha honti. Esa nayo catutthajjhānato vuṭṭhāya yāva nevasaññānāsaññāyatanaṃ.

依脚禅法，于第一道初禅生起后，生起以正观之道，名第一禅道。此处道觉支圆满。以第二禅生起之观道，名第二禅道，具七觉支。以第三禅生起之观道，名第三禅道，亦具七觉支及六觉支。此至第四禅时，则至无受无想定。

Āruppe catukkapañcakajjhānaṃ uppajjati, tañca lokuttaraṃ, no lokiyanti vuttaṃ, ettha kathanti? Etthāpi paṭhamajjhānādīsu yato vuṭṭhāya sotāpattimaggaṃ paṭilabhitvā arūpasamāpattiṃ bhāvetvā so āruppe uppanno, taṃ jhānikāvassa tattha tayo maggā uppajjanti. Evaṃ pādakajjhānameva niyameti.

无色界第四禅生起四空及五空禅定，彼名为出世间禅，非世间所说。此处谓：如第一禅等生起时，获入流果道，修习无色界禅定者，于无色界生起，三道禅皆随缘而生。此亦以脚禅法为规则。

Keci pana therā ‘‘vipassanāya ārammaṇabhūtā khandhā niyamentī’’ti vadanti. Keci ‘‘puggalajjhāsayo niyametī’’ti vadanti. Keci ‘‘vuṭṭhānagāminivipassanā niyametī’’ti vadanti. Tesaṃ vādavinicchayo visuddhimagge vuṭṭhānagāminivipassanādhikāre vuttanayeneva veditabbo.

有长老说“观智生起，制约蕴”；有说“制约于个人念想”；有说“由起定生起之观智制约”。对此诸说，应依清净道中起定生起之观智的权威来说。

Ayaṃ vuccati, bhikkhave, sammāsamādhīti ayaṃ pubbabhāge lokiyo aparabhāge lokuttaro sammāsamādhīti vuccati.

世尊告诫比库们，所谓正定者，谓此定在先世间，即前行世间是俗世正定；将来世间，即未来世间，是出世间正定。

Iti ajjhattaṃ vāti evaṃ attano vā cattāri saccāni pariggaṇhitvā, parassa vā, kālena vā attano, kālena vā parassa cattāri saccāni pariggaṇhitvā dhammesu dhammānupassī viharati. Samudayavayā panettha catunnaṃ saccānaṃ yathāsambhāvato uppattinivattivasena veditabbā. Ito paraṃ vuttanayameva. Kevalañhi idha catusaccapariggāhikā sati dukkhasaccanti evaṃ yojanaṃ katvā saccapariggāhakassa bhikkhuno niyyānamukhaṃ veditabbaṃ, sesaṃ tādisamevāti.

由此可知，内观者依此四圣谛清楚了解后，亲自或他人、或依时光，在自己或他人，依时光，知四圣谛，在法中亲近观察。对于四圣谛的生灭，应按照其实际的生起与消灭分别认识。届时教导方能成立。诚然，于此则修习四圣谛者，初发明苦圣谛。由此建立正见僧伽应该朝涅槃而行，其余诸相亦当如是。

Catusaccapabbaṃ niṭṭhitaṃ. · 四谛品终了。

§404

404. Ettāvatā ānāpānapabbaṃ catuiriyāpathapabbaṃ catusampajaññapabbaṃ dvattiṃsākāraṃ catudhātuvavatthānaṃ navasivathikā vedanānupassanā cittānupassanā nīvaraṇapariggaho khandhapariggaho āyatanapariggaho bojjhaṅgapariggaho saccapariggahoti ekavīsati kammaṭṭhānāni. Tesu ānāpānaṃ dvattiṃsākāraṃ navasivathikāti ekādasa appanākammaṭṭhānāni honti. Dīghabhāṇakamahāsīvatthero pana ‘‘navasivathikā ādīnavānupassanāvasena vuttā’’ti āha. Tasmā tassa matena dveyeva appanākammaṭṭhānāni, sesāni upacārakammaṭṭhānāni. Kiṃ panetesu sabbesu abhiniveso jāyatīti? Na jāyati. Iriyāpathasampajaññanīvaraṇabojjhaṅgesu hi abhiniveso na jāyati, sesesu jāyatīti. Mahāsīvatthero panāha ‘‘etesupi abhiniveso jāyati. Ayañhi ‘atthi nu kho me cattāro iriyāpathā udāhu natthi, atthi nu kho me catusampajaññaṃ udāhu natthi, atthi nu kho me pañcanīvaraṇā udāhu natthi, atthi nu kho me sattabojjhaṅgā udāhu natthī’ti evaṃ pariggaṇhāti. Tasmā sabbattha abhiniveso jāyatī’’ti.

第四〇四条云：如入息念、四力道、四正断、三十二相、四境界诸法及九支止观等，及色受想行识五阴、六处、觉支等修习，合计二十一种修学法门。其入息念法共二十二种，九支止观为十一种禅定法门。长老大沙诃多曾言：九支止观是以苦难观智分别所宣，说藏有两种禅定法门，其余为辅法门。问：于此所有法门诸处必发生执著否？答：不生。于四力、正断、止观、觉支中不生执著，但余处诸处生执著。大沙诃多又言：在此法中亦生执著，譬如检视：我若无四力、四正断、五盖、七觉支乎，诸如此类皆有缺失否？广为推论，故处处皆生执著。

Yo hi koci, bhikkhaveti yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā upāsako vā upāsikā vā. Evaṃ bhāveyyātiādito paṭṭhāya vuttena bhāvanānukkamena bhāveyya. Pāṭikaṅkhanti paṭikaṅkhitabbaṃ icchitabbaṃ avassaṃbhāvīti attho. Aññāti arahattaṃ. Sati vā upādiseseti upādānasese vā sati aparikkhīṇe. Anāgāmitāti anāgāmibhāvo.

所谓“谁是比库”，应念比库、比库尼、居士、居士女皆是。应当以起始理论而修此，因该修行。应念所望者应如所望，须如所愿，如是意。安立于圣果为他法。念识则生习气，斩断习气则灭无无明。无无明即无复来者。

Evaṃ sattannaṃ vassānaṃ vasena sāsanassa niyyānikabhāvaṃ dassetvā puna tato appatarepi kāle dassento tiṭṭhantu, bhikkhavetiādimāha. Sabbampi cetaṃ majjhimassa veneyyapuggalassa vasena vuttaṃ, tikkhapaññaṃ pana sandhāya ‘‘pātova anusiṭṭho sāyaṃ visesaṃ adhigamissati, sāyaṃ anusiṭṭho pāto visesaṃ adhigamissatī’’ti vuttaṃ. Iti bhagavā ‘‘evaṃ niyyānikaṃ, bhikkhave, mama sāsana’’nti dassetvā ekavīsatiyāpi ṭhānesu arahattanikūṭena desitaṃ desanaṃ niyyātento ‘‘ekāyano ayaṃ, bhikkhave, maggo…pe… iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti āha. Sesaṃ uttānatthamevāti. Desanāpariyosāne pana tiṃsa bhikkhusahassāni arahatte patiṭṭhahiṃsūti.

氏依十三年间现出生灭法教义示现，继前后又适时示现，命曰“比库们”，声闻、独觉传承中中人皆懂。此皆称中人。智识敏锐者间或说：“早晨如法，自得殊胜；晚上如法，亦得殊胜。”世尊说：“此法，乃我教法之常住。”于二十一处，由阿拉汉法座宣说，作究竟教义，谓“一行路，此为正道……”依此所说，学者应依此而行。讲经结束时，三万比库坚立于阿拉汉果。

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāyaṃ · 如是，在《吉祥悦意》长部注释中，

Mahāsatipaṭṭhānasuttavaṇṇanā niṭṭhitā. · 《大念处经》注释终了。