5. Janavasabhasuttaṃ · 5. 遮那瓦萨巴经复注
5. Janavasabhasuttavaṇṇanā5. 阇那瓦萨巴经注释
Nātikiyādibyākaraṇavaṇṇanā纳提咖等记说注释
§273-275
273-275.‘‘Parito’’ti padaṃ yathā samantatthavācako, evaṃ samīpatthavācakopi hotīti samantā sāmantāti attho vutto. Āmeḍitena pana samantattho jotito. Yassa pana sāmantā janapadesu ‘‘nātike viharatī’’ti vuttattā nātikassāti viññāto yamattho. Yassa parito janapadesu byākaroti, tattha paricārakārakānaṃ byākaraṇaṃ avuttasiddhaṃ, nidassanavasena vā tassa vakkhamānattā ‘‘parito parito janapadesu’’ icceva vuttaṃ. Paricāraketi upāsake. Tenāha ‘‘buddhadhammasaṅghānaṃ paricārake’’ti. Upapattīsūti nibbattīsu. Ñāṇagatipuññānaṃ upapattīsūti ettha ñāṇagatūpapatti nāma tassa tassa maggañāṇagamanassa nibbatti. Yaṃ sandhāya vuttaṃ ‘‘pañcannaṃ orambhāgiyānaṃ parikkhayā’’tiādi. Puññūpapatti nāma taṃtaṃdevanikāyūpapatti. Sabbatthāti ‘‘vajjimallesū’’tiādike sabbattha catūsupi padesu. Purimesūti pāḷiyaṃ vutte sandhāyāha. Dasasuyevāti tesu eva dasasu janapadesu. Paricārake byākaroti byakātabbānaṃ bahūnaṃ tattha labbhanato. Nātike bhavā nātikiyā.
“Parito”一词在各处意思相同，表示环绕、周遍；“samīpattha”也是表示附近、临近，故此二者都指“环绕、周遍”。其中“samantā”是指一般的“环绕”之意。巴利文“āmeḍita”表示“圆圈”，用以说明“samanta”指的是环绕的范围。至于“sāmantā”指的是某个地方附近人口众多或常住者稠密的范围，特别是在各国地域中，若说“不远处居住”，则“nāṭika”即指该地，意指“较近的村落”。而“parito”表达人们对某处事物的描述，也可能是管理、服务者的讲话，因此才说“在众多地方遍行”，这里是说明说话对象多为服务者。服务者即为居士（upāsaka），故有“buddhadhammasaṅghānaṃ paricārake”意者“佛法僧三宝的居士”。“Upapatti”指发生、出现，这里指智慧禅定的发生，也叫“ñāṇagatī”，即禅悟法路径的进入，或为“maggañāṇagamanassa nibbatti”，即“道识入道”的生起。经文中提到“五种开始断除”的智慧得生，属于善道转生。普遍“sabbattha”指“在各处”，即“vajjimallesu”及其它地方四方皆然，所谓“purimesu”是古语用法，意为“当时”，又言“dasasuveti”，即十国。说“paricārake”，因有多义，故须考虑多种可能。此处“nātike”是指距离较近的地方或集落。
Niṭṭhaṅgatāti niṭṭhaṃ nicchayaṃ upagatā.
“Niṭṭhaṅga”是指已完成、已决定、已结局的意思，即“终于完结”或“完成决定”的境界。
Ānandaparikathāvaṇṇanā阿难对话注释
§276
276. Yasmā saṅghasuppaṭipatti nāma dhammasudhammatāya, dhammasudhammatā ca buddhasubuddhatāya, tasmā ‘‘aho dhammo, aho saṅgho’’ti dhammasaṅghaguṇakittanāpi atthato buddhaguṇakittanā eva hotīti ‘‘bhagavantaṃ kittayamānarūpā’’ti padassa ‘‘aho dhammo’’tiādināpi attho vutto.
276. 由于僧团的善行仪轨，源自于法的纯正；而法的纯正，又源自于佛陀的圆满正觉。因此，称赞法与僧团功德，其实质上即是称赞佛陀功德。故『正在称赞世尊』此句，亦摄『啊，法！啊，僧团！』等语所含之义而言说。
§278
278.Ñāṇagatīti ‘‘pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā’’tiādinā āgataṃ pahātabbapahānavasena pavattaṃ maggañāṇagamanaṃ. Yasmā tassā eva ñāṇagatiyā vasena tassa tassa ariyapuggalassa opapātikatādiviseso, tasmā taṃ tādisaṃ tassa abhisamparāyaṃ sandhāyāha ‘‘ñāṇābhisamparāyamevā’’ti.
“Ñāṇagati”指“五种结的断除”，即五种修缮中断的条件，由于这能生起断除烦恼的智慧之路，故又称“maggañāṇagamanaṃ”，意即“入道识的开始”。因为这智慧路径的相续，乃是圣者独有的出生和转生特征，所以又称“ñāṇābhisamparāyaṃ”，即智慧的承传之连续。
§279
279. Upasantaṃ pati sammati ālokīyatīti upasantapatiso. Upasantadassano upasantaussanno. Bhātirivāti ettha ra-kāro padasandhikaro, iva-saddo bhusatthoti āha ‘‘ativiya bhātī’’ti.
279. 『安住寂止，向彼而现』，故名『寂止现者』，即见寂止、趣寂止者。『如光明耀』中，其中『ra』字为连声助词，『iva』词表强胜之义，故释为『极为光明照耀』。
Janavasabhayakkhavaṇṇanā阇那瓦萨巴亚卡注释
§280
280. Jeṭṭhakabhāvena jane vasabhasadisoti janavasabhoti assa devaputtassa nāmaṃ ahosi.
280. 以长者之位，于人中如牛王，故此天子之名为『人中牛王』。
Ito devalokā cavitvā sattakkhattuṃ manussaloke rājabhūtassa. Manussalokā cavitvā sattakkhattuṃ devabhūtassa. Etthevāti etasmiṃyeva cātumahārājikabhave, etthāpi vessavaṇassa sahabyatāvasena.
这里说，天界的众生离开之后，过去在人的世界做王者的。人的世界的众生离开之后，过去在天界为天的。所谓“如此”，就是在这四大王天下的现象中，也包括维萨瓦那天的同伴关系。
§281
281. Āsisanaṃ āsā, patthanā. Āsāsīsena cettha kattukamyatākusalacchandaṃ vadati. Tenevāha ‘‘sakadāgāmimaggatthāyā’’tiādi. Yadaggeti ettha agga-saddo ādipariyāyoti āha ‘‘taṃ divasaṃ ādiṃ katvā’’ti. ‘‘Purimaṃ…pe… avinipāto’’ti idaṃ yathā tattakaṃ kālaṃ sugatito sugatūpapattiyeva ahosi, tathā katūpacitakusalakammattā. Phussassa sammāsambuddhassa kālato pabhuti hi sambhatavivaṭṭūpanissayakusalasambhāro esa devaputto. Anacchariyanti anu anu acchariyaṃ. Tenāha ‘‘punappunaṃ acchariyamevā’’ti. Sayaṃparisāyāti sakāya parisāya. Bhagavato diṭṭhasadisamevāti āvajjanasamanantaraṃ yathā te bhagavato catuvīsatisatasahassamattā sattā ñāṇagatito diṭṭhā, evaṃ tumhehi diṭṭhasadisameva. Vessavaṇassa sammukhā sutaṃ mayāti vadati.
281。憧憬是憧憬，渴望是渴求。这里用“憧憬”一词，是因为论及欲望不善的心意。正如他所说“为了余生的出离之路”等。这里“余”是起首示意，说明第一天开始的缘起。此前……不失相续地，此时此刻如同声闻与缘觉的出现，是根据佛陀在世期间修习资粮的善业聚集，除诸奇异反复不断出现，所以他说“诸奇异反复出现”。“自己僧团”是指法身僧团。所谓“与佛所见同时”的意思，是说你们见到的与佛见的众生一样，都已得智慧通达。说我就是在维萨瓦那天面前听闻的。
Devasabhāvaṇṇanā天众会注释
§282
282.Vassūpanāyikasaṅgahatthanti vassūpanāyikāya ārakkhāsaṃvidhānavasena bhikkhūnaṃ saṅgahaṇatthaṃ ‘‘vassūpagatā bhikkhū evaṃ sukhena samaṇadhammaṃ karontī’’ti, pavāraṇasaṅgaho panassa pavāretvā satthu santikaṃ gacchantānaṃ bhikkhūnaṃ antarāmagge parissayapariharaṇatthaṃ. Dhammassavanatthaṃ dūraṭṭhānaṃ gacchantesupi eseva nayo. Attanāpi āgantvā dhammassavanatthaṃ sannipatiyeva. Etthetthāti ettha ettha ayyānaṃ vasanaṭṭhāne.
282。雨季结束集合者，指雨季结束时为了保护雨季比库而进行的集合制度。雨季去来的比库们安然作修，正如议论所说。雨季集合也被用作乞食结束时，比库们前往正法处辩论、同席等的整理活动。即使远方求法者，也以此为规范。自己远来同赴正法处聚会。所谓“此处此地”，指的是比库们停留的地方。
Tadāpīti ‘‘purimāni bhante divasānī’’ti vuttakālepi. Eteneva kāraṇenāti vassūpanāyikanimittameva. Tenāha pāḷiyaṃ ‘‘tadahuposathe pannarase vassūpanāyikāyā’’tiādi. Āsanepi nisajjāya sudhammāya devasabhāya paṭhamaṃ devesu tāvatiṃsesu nisinnesu tassā catūsu dvāresu cattāro mahārājāno nisīdanti, idaṃ nesaṃ āsane nisajjāya cārittaṃ hoti.
又说“当时诸位大德的诸日”，说的正是这样一个缘由，即以雨季结束集合作为标志。故此巴利文有“那雨季届满的第十五日集合时”等记载。座处或坐椅，乃天众议会第一座，位于四个门中某四座王旁边。这是他们所坐具的仪态所在。
Yenatthenāti yena kiccena yena payojanena. Ārakkhatthanti ārakkhabhūtamatthaṃ. Vuttaṃ vacanaṃ etesanti vuttavacanā, mahārājāno.
“彼以何因”，指依何行为、何目的。所谓防护，就是为保护的目的。所谓所说的话，就是前述的言说，是诸大王的声明。
§283
283.Atikkamitvāti abhibhavitvā.
283。逾越者，即指超越、克服某事物者。
Sanaṅkumārakathāvaṇṇanā萨南咖玛拉咖谈论注释
§284
284. Abhisambhavituṃ adhigantuṃ asakkuṇeyyo anabhisambhavanīyo. Tenāha ‘‘appattabbo’’tiādi. Cakkhuyeva patho rūpadassanassa maggo upāyoti cakkhupatho, tasmiṃ cakkhupathasminti āha ‘‘cakkhupasāde’’ti, cakkhussa gocarayoggo vā cakkhupathoti āha ‘‘āpāthe vā’’ti. Nābhibhavatīti na abhibhavati, gocarabhāvaṃ na gacchatīti attho. Heṭṭhā heṭṭhāti tāvatiṃsato paṭṭhāya heṭṭhā heṭṭhā, na cātumahārājikato paṭṭhāya, nāpi brahmapārisajjato paṭṭhāya. ‘‘Cātumahārājikā hi tāvatiṃsānaṃ yathā jātirūpāni passituṃ sakkonti, tathā brahmāno heṭṭhimā uparimāna’’nti keci, taṃ na yuttaṃ. Na hi heṭṭhimā brahmāno uparimānaṃ mūlapaṭisandhirūpaṃ passituṃ sakkonti, māpitameva passituṃ sakkontīti daṭṭhabbaṃ.
284. “无法产生且无法获得”的含义。故说“不可得”等。谓眼色视见之道，即眼道。因眼道称为“眼所依处”，眼器官可观察境界者称为“眼境”，称为“路径或通道”。“不能覆盖”意谓非侵入，非占有，意为不进入可观察之物中。下方描述三十三天的境界，而非四大王天或梵天界。有说“四大王天能见三十三天的众生形态，梵天亦在上”，此说不合。因为梵天无法见上界的根基依处，顶多只能见此界，如实当知。
Suṇantovaniddaṃ okkamīti gatiyo upadhārento bahi visaṭavitakkavicchedena saṅkocaṃ āpannacittatāya. Mayhaṃ ayyakassāti bhagavantaṃ sandhāya vadati.
“听闻其中流动”，意指功能活动时，由于分辨清净思维而引起的心意收敛。此意指持尊敬的世尊称号，指向尊贵尊者。
Pañca sikhā etassāti pañcasikho, pañcasikho viya pañcasikhoti āha ‘‘pañcasikhagandhabbasadiso’’ti. Mamāyantīti piyāyanti.
“五顶”意指五种头饰，称为“五顶”，如拥有五种香气之顶盖一样。我的爱称即为亲爱称呼。
§285
285.Sumuttoti saradosehi suṭṭhu mutto. Yehi pittasemhādīhi palibuddhattā saro avissaṭṭho siyā, tadabhāvato vissaṭṭhoti dassento āha ‘‘apalibuddho’’ti. Viññāpetīti viññeyyo, antogadhahetuattho kattusādhano esa viññeyyasaddoti āha ‘‘atthaviññāpano’’ti. Sarassa madhuratā nāma maddavanti āha ‘‘madhuro mudū’’ti. Savanaṃ arahatīti savanīyo. Savanārahatāya ca āpāthasukhatāyāti āha ‘‘kaṇṇasukho’’ti. Bindūti piṇḍito. Ākoṭitabhinnakaṃsasaddo viya anekāvayavo ahutvā niravayavo, ekabhāvoti attho. Tenāha ‘‘ekagghano’’ti, etenevassa avisāritā saṃvaṇṇitā daṭṭhabbā. Gambhīruppattiṭṭhānatāya cassa gambhīratāti āha ‘‘nābhimūlato’’tiādi. Evaṃ samuṭṭhitoti jīvhādippahāramattasamuṭṭhito. Amadhuro ca hoti uppattiṭṭhānānaṃ parilahubhāvato. Na ca dūraṃ sāveti vīrabhāvābhāvato. Ninnādī suvipulabhāvato savisesaṃ ninnādo, pāsaṃsaninnādo vā. Tenāha ‘‘mahāmegha…pe… yutto’’ti.
285. “纯净通达”意为完全解脱。因对苦、热等烦恼未醒悟者，即为不清醒之故，故称之“不清醒”。“宣说”意谓应解之事，因有深秘原因及调伏手段而起宣说之义，故曰“有意义的宣说者”。“甘露般的甘甜”意指柔和甘美，故称“柔美细腻”。“听闻者”即应当听闻者。因听闻者的安乐及快乐，称之“耳乐”。“点”意为凝聚，如聚集无数碎片而成整体，意同“独聚体”，故称“单块”。因内深坚立之处，称为“不由内心根基而起”等。此处似舌头等所生，因发生仅限，称为“不柔和”。非远离勇猛状态，因众多细微音响构成充实响声，称为“大云等”诸名称。
Pacchimaṃ pacchimanti dutiyaṃ, catutthaṃ, chaṭṭhaṃ, aṭṭhamañca padaṃ. Purimassa purimassāti yathākkamaṃ paṭhamassa, tatiyassa, pañcamassa, sattamassa ca. Atthoyevāti atthaniddeso eva. Vissaṭṭhatā hissa viññeyyatāya veditabbā, mañjubhāvo savanīyatāya, bindubhāvo avisāritāya, gambhīrabhāvo ninnāditāyāti. Yathāparisanti ettha yathā-saddo parimāṇavācī, na pakārādivācīti āha ‘‘yattakāparisā’’ti, tena parisappamāṇaṃ evassa saro niccharati, ayamassa dhammatāti dasseti. Tenāha ‘‘tattakamevā’’tiādi.
“西方”为第二、第四、第六、第八位。前方则依次为第一、第三、第五、第七位。意义即指内容说明。应观察其详细之义、清晰之性、聚合特征、深远之意。此处所描述，音声大小、形状均不同，故称“周音”。由此声音收敛演变，此谓教学之法，故说“如是之法”等。
‘‘Ye hi kecī’’tiādi ‘‘yāvañca so bhagavā’’tiādinā vuttassa atthassa hetukittanavasena samatthanaṃ saraṇesu nesaṃ niccasevanena, sīlesu ca patiṭṭhāpanena chakāmasaggasampattianuppādanato. Tenāha ‘‘ye hi keci…pe… vadatī’’ti. Nibbematikagahitasaraṇeti maggenāgatasaraṇagamane. Te hi sabbaso samugghātitavicikicchatāya ratanattaye aveccappasādena samannāgatāyeva, pothujjanikasaddhāya vasena buddhādīnaṃ guṇe ogāhetvā jānanti, aparaneyyabuddhino te pariyāyato nibbematikagahitasaraṇā veditabbā. Gandhabbadevagaṇanti gandhabbadevasamūhaṃ. Tukā vuccati khīriṇī yā tukātipi vuccati. Tassā cuṇṇaṃ tukāpiṭṭhaṃ. Taṃ koṭṭetvā pakkhittaṃ ghanaṃ nirantaracitaṃ hutvā tiṭṭhati.
“若有人”等至“直至世尊”的语句，是说明该义理通过缘由的讲述成就，依止于歇止的正道，且建立于戒律，显现达成涅槃之道。故称“若有人……说”。“涅槃是终止行径的安住”，意指依止涅槃修行。那些因为完全消除疑惑，断绝烦恼而具备信解的众生，因受世俗信受所制，尽知佛等圣贤的功德。称他们为非应度众生，因其理解薄弱，故知晓被称为涅槃终止行之依止。香界天人众，即香气神天之集合。称“香”的为牛乳制品中酥油，亦叫“酥油肢”。此酥油化成凝固状，有组织且坚实，常持久存在不化。
Bhāvitaiddhipādavaṇṇanā已修神足解释
§287
287.Supaññattāti suṭṭhu pakārehi ñāpitā bodhitā, asaṅkarato vā ṭhapitā, taṃ pana bodhanaṃ, asaṅkarato ṭhapanañca atthato desanā evāti āha ‘‘sukathitā’’ti. Ijjhanaṭṭhenāti samijjhanaṭṭhena, nippajjanassa kāraṇabhāvenāti attho. Patiṭṭhānaṭṭhenāti adhiṭṭhānaṭṭhena. Iddhiyā pādoti iddhipādo, iddhiyā adhigamupāyoti attho. Tena hi yasmā uparūpari visesasaṅkhātaṃ iddhiṃ pajjanti pāpuṇanti, tasmā ‘‘pādo’’ti vuccati. Ijjhatīti iddhi, samijjhati nippajjatīti attho. Iddhi eva pādo iddhipādo, iddhikoṭṭhāsoti attho. Evaṃ tāva ‘‘cattāro iddhipādā’’ti ettha attho veditabbo. Iddhipahonakatāyāti iddhiyā nipphādane samatthabhāvāya. Iddhivisavitāyāti iddhiyā nipphādane yogyabhāvāya. Anekatthattā hi dhātūnaṃ yogyattho vi-pubbo su-saddo, visavanaṃ vā pajjanaṃ visavitā, tattha kāmakāritā visavitā. Tenāha ‘‘punappuna’’ntiādi. Iddhivikubbanatāyāti vikubbaniddhiyā vividharūpakaraṇāya. Tenāha ‘‘nānappakārato katvā dassanatthāyā’’ti.
「智力」者，谓以正当方式被启示而觉知，或明确设立，无疑义者。此即为启示，明示之亦是无疑义设立，真实宣说的教法云「正确说知」者。所谓意恒力，乃以意为基，缘由在于迫使生灭；所谓立稳力，乃以坚决为基；所谓神通足之脚，为神通之支柱，谓神通之获得依方法。由因缘在上相续特定称之为神通，故名「脚」。意恒力者，即由意生诸神通之意；神通即是神通足，神通之根基。此处即言四种神通足之义应了解。所谓神通完备者，为神通成就适当；神通完备性者，谓由神通成就之能。因诸元素之多方面适应性，广传正信闻名，亦有和合觉知之合成，且包含欲望所起。故说「反复反复」等语。所谓神通散乱者，为神通出散，表现诸差异形态。故云「以多种方式施行，示现以为观察」。
‘‘Chandañca bhikkhu adhipatiṃ karitvā labhati samādhiṃ, labhati cittassekaggataṃ, ayaṃ vuccati chandasamādhī’’ti (vibha. 432) imāya pāḷiyā chandādhipati samādhi chandasamādhīti adhipatisaddalopaṃ katvā samāso vuttoti viññāyati, adhipatisaddatthadassanavasena pana ‘‘chandahetuko, chandādhiko vā samādhi chandasasamādhī’’ti aṭṭhakathāyaṃvuttanti veditabbaṃ. ‘‘Padhānabhūtāti vīriyabhūtā’’ti keci vadanti. Saṅkhatasaṅkhārādinivattanatthañhi padhānaggahaṇanti. Atha vā taṃ taṃ visesaṃ saṅkharotīti saṅkhāro, sabbampi vīriyaṃ. Tattha catukiccasādhakato aññassa nivattanatthaṃ padhānaggahaṇanti padhānabhūtā seṭṭhabhūtāti attho. Catubbidhassa pana vīriyassa adhippetattā bahuvacananiddeso kato. Visuṃ samāsayojanavasena yo pubbe iddhipādattho pādassa upāyatthataṃ, koṭṭhāsatthatañca gahetvā yathāyogavasena idha vutto, so vakkhamānānaṃ paṭilābhapubbabhāgānaṃ kattukaraṇiddhibhāvaṃ, uttaracūḷabhājanīye vā vuttehi chandādīhi iddhipādehi sādhetabbāya iddhiyā kattiddhibhāvaṃ, chandādīnañca karaṇiddhibhāvaṃ sandhāya vuttoti veditabbo, tasmā ‘‘ijjhanaṭṭhena iddhī’’ti ettha kattuattho, karaṇattho ca ekajjhaṃ gahetvā vuttoti kattuatthaṃ tāva dassetuṃ ‘‘nipphattipariyāyena ijjhanaṭṭhena vā’’ti vatvā itaraṃ dassento ‘‘ijjhantietāyā’’tiādimāha. Vuttanti kattha vuttaṃ? Iddhipādavibhaṅgapāṭhe. (Vibha. 434) tathābhūtassāti tenākārena bhūtassa, te chandādidhamme paṭilabhitvā ṭhitassāti attho. ‘‘Vedanākkhandho’’tiādīhi chandādayo antokatvā cattāropi khandhā kathitā. Sesesūti sesiddhipādesu.
「欲念亦由比库运用主宰之力而得定，得心之专聚，此谓欲念定」，此说出于注疏432。此处巴利文中欲念主宰与欲念定是合用词，作合成语解释，意谓欲念是定之主宰也。又注疏中说，欲念是因、或是欲念为先行者之定称。又有云「为努力之根本者」，意指努力包含于积成诸造作中。故又称「根本努力」者为最高努力。四种努力中指定彼此递减程度，说明先前之定为神通足之基础及方法。注疏云欲谓「神通以意恒力」，意谓采用单一方面说明为义，亦称「由意恒力或等随仪式」解说而显不同义。此语出处为神通足分析经篇段。注疏说「真实」指据此诸欲等法已得，已立定。云「受界」及诸欲等内藏于四大蕴，应当了解此理。余者即余神通足也。
Vīriyiddhipādaniddese ‘‘vīriyasamādhipadhānasaṅkhārasamannāgata’’nti dvikkhattuṃ vīriyaṃ āgataṃ. Tattha purimaṃ samādhivisesanaṃ ‘‘vīriyādhipati samādhi vīriyasamādhī’’ti, dutiyaṃ samannāgamaṅgadassanaṃ. Dveyeva hi sabbattha samannāgamaṅgāni, samādhi, padhānasaṅkhāro ca. Chandādayo hi samādhivisesanāni, padhānasaṅkhāro pana padhānavacaneneva visesito, na chandādīhīti na idha vīriyādhipatitā padhānasaṅkhārassa vuttā hoti. Vīriyañca samādhiṃ visesetvā ṭhitameva, samannāgamaṅgavasena pana padhānasaṅkhāravacanena vuttanti nāpi dvīhi vīriyehi samannāgamo vutto hoti. Yasmā pana chandādīhi visiṭṭho samādhi, tathāvisiṭṭheneva ca tena sampayutto padhānasaṅkhāro, sesadhammā ca, tasmā samādhivisesanānaṃ vasena cattāro iddhipādā vuttā, visesanabhāvo ca chandādīnaṃ taṃtaṃavassayadassanavasena hotīti ‘‘chandasamādhi…pe… iddhipāda’’nti ettha nissayatthepi pāda-sadde upāyatthena chandādīnaṃ iddhipādatā vuttā hoti. Teneva hi abhidhamme uttaracūḷabhājanīye (vibha. 456) ‘‘cattāro iddhipādā chandiddhipādo’’tiādinā chandādīnameva iddhipādatā vuttā. Pañhapucchake (vibha. 457 ādayo) ‘‘cattāro iddhipādā idha bhikkhu chandasamādhī’’tiādinā ca uddesaṃ katvāpi puna chandādīnaṃyeva kusalādibhāvo vibhatto. Upāyiddhipādadassanatthameva hi nissayiddhipādadassanaṃ kataṃ, aññathā catubbidhatā na siyāti. Ayamettha pāḷivasena atthavinicchayo veditabbo. Idāni paṭilābhapubbabhāgānaṃ vasena iddhipāde vibhajitvā dassetuṃ ‘‘apicā’’tiādi vuttaṃ, taṃ suviññeyyameva. Idha iddhipādakathā saṅkhepeneva vuttāti āha ‘‘vitthārena pana…pe… vuttā’’ti.
关于努力神通足的注解谓其具「以努力为基础，兼有定力及造作积累」之义。首次说明为「有努力主宰之定——努力定」，其次为努力并到即显之效。总之，定及努力是两大成分，诸欲等为定之特征，造作为努力之义。欲说成定引导造作，否认欲为努力主宰的表述。此处将欲视为定之特征，故称欲为神通足之一。注疏借用简语，方便辩明欲对应神通足之义。举例显示，以前述四神通足分类之定基础，乃基于此分。故说明那里并非以两种努力成分而论，而是依欲等定力作说明。因欲为特殊定，且与四神通足的其他三者相辅相成，故说「欲定」即四神通足之一。这是一因缘相续的显现，亦为欲的表现方式，故有此论述。此即「欲定」为神通足之一的内涵及因由。
Kecīti abhayagirivāsino. Tesu hi ekacce ‘‘iddhi nāma anipphannā’’ti vadanti, ekacce ‘‘iddhipādo pana anipphanno’’ti vadanti, anipphannoti ca paramatthato asiddho, natthīti attho. Ābhatoti abhidhammapāṭhato (vibha. 458) dīghanikāyaṭṭhakathāyaṃ (dī. ni. aṭṭha. 2.287) ānīto purimanayato aññenākārena desanāya pavattattā. Chando eva iddhipādo chandiddhipādo. Eseva nayo sesesupi. Ime panāti imasmiṃ sutte āgatā iddhipādā . Raṭṭhapālatthero (ma. ni. 2.293; a. ni. aṭṭha. 1.1.210; apa. aṭṭha. 2.raṭṭhapālattheraapadānavaṇṇanāya vitthāro) ‘‘chande sati kathaṃ nānujānissantī’’ti sattāhaṃ bhattāni abhuñjitvā mātāpitaro anujānāpetvā pabbajitvā chandameva avassāya lokuttaraṃ dhammaṃ nibbattesīti āha ‘‘raṭṭhapālatthero…pe… nibbattesī’’ti. Soṇatthero (mahāva. 243; a. ni. 6.55; theragā. aṭṭha. terasanipāta; apa. aṭṭha. 2.soṇakoṭivīsattheraapadānavaṇṇanāya vitthāro) bhāvanamanuyutto āraddhavīriyo paramasukhumālo pādesu phoṭesu jātesupi vīriyaṃ nappaṭipassambhesīti āha ‘‘soṇatthero vīriyaṃ dhuraṃ katvā’’ti. Sambhūtatthero (theragā. aṭṭha. 2.sammūtattheragāthāvaṇṇanāya vitthāro) ‘‘cittavato kiṃ nāma na sijjhatī’’ti cittaṃ pubbaṅgamaṃ katvā bhāvanaṃ ārādhesīti āha ‘‘sambhūtatthero cittaṃ dhuraṃ katvā’’ti. Moghatthero vīmaṃsaṃ avassayi, tasmā tassa bhagavā ‘‘suññato lokaṃ avekkhassū’’ti (su. ni. 1125; bu. vaṃ. 54.353; mahā. ni. 186; cūḷani. mogharājamāṇavapucchā 144; mogharājamāṇavapucchāniddese 88; netti. 5; peṭako. 22, 31) suññatākathaṃ kathesi, paññānissitamānaniggahatthaṃ, paññāya pariggahatthañca dvikkhattuṃ pucchito samāno pañhaṃ kathesi. Tenāha ‘‘āyasmā mogharājā vīmaṃsaṃ dhuraṃ katvā’’ti.
如称「阿霸耶」者，指阿毗达摩中用字。如巴利注疏(458页)所载长部注释所言，前者为别类说法，后者为说法用途不同。欲即是神通足，也就是欲定神通足。这是理路，且包括余三神通足。此处说法乃基于经中出现的神通足。长者国（Raṭṭhapāla）拓展说明说，有人不知如何执持欲，父母难以认同，出家后专依欲而于圣法得成就。因此称其为「长者国出家后于欲得成圣法者」。索那长老努力勤修，足根生于脚，故意志恒久而不退。称为「索那长老努力不息」。三宝长老对心力之精进执着甚深，故佛为其说「观无所有界」。其问答书净称空理，兼具智慧与应用，故有此称谓。此皆为对各种神通足及其修习典例释义。
Punappunaṃ chanduppādanaṃ pesanaṃ viya hotīti chandassa upaṭṭhānasadisatā vuttā.
「反复」意谓欲之生起如同心志之呼唤，持续却未断绝，表明对欲念之持续照顾与不懈观察。
Parakkamenāti parakkamasīsena sūrabhāvaṃ vadati. Thāmabhāvato ca vīriyassa sūrabhāvasadisatā daṭṭhabbā.
「勇猛行」即持勇猛行事者之勇劲风范。勇猛本质也是该勇猛行为之风范，可见其中表明力量及决断之坚韧。
Cintanappadhānattā cittassa mantasaṃvidhānasadisatā vuttā.
关于专注，是指心的思维构造具有一致性，这一特性被称为“思维专注”。
Jātisampatti nāma visiṭṭhajātitā. ‘‘Sabbadhammesu ca paññā seṭṭhā’’ti vīmaṃsāya jātisampattisadisatā vuttā. Sammohavinodaniyaṃ (vibha. aṭṭha. 433) pana cittiddhipādassa jātisampattisadisatā, vīmaṃsiddhipādassa mantabalasadisatā ca yojitā.
所谓“生起之得”是指突出的生起。因“诸法中智慧为最”，故以审察为目的而称其为生起之得。至于心力基础的生起之得，则结合了心的力量与思维之力。
Anekaṃ vihitaṃ vidhaṃ etassāti anekavihitanti āha ‘‘anekavidha’’nti. Vidha-saddo koṭṭhāsapariyāyo ‘‘ekavidhena ñāṇavatthū’’tiādīsu (vibha. 751) viyāti āha ‘‘iddhividhanti iddhikoṭṭhāsa’’nti.
种种既定方式的称谓，因有多种方式故作此称呼。关于“方式”一词，作为词汇的总称，表示“用一种方式作为认识的对象”等意思，故亦称为“神通方式”，意即神通的各种类别。
Tividhaokāsādhigamavaṇṇanā三种行境通达解释
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288.‘‘Sukhassā’’ti idaṃ tiṇṇampi sukhānaṃ sādhāraṇavacananti āha ‘‘jhānasukhassa maggasukhassa phalasukhassā’’ti. Nānappanāpattatāya pana appadhānattā upacārajjhānasukhassa, vipassanāsukhassa cettha aggahaṇaṃ. Purimesu tāva dvīsu okāsādhigamesu tīṇipi sukhāni labbhanti, tatiye pana kathanti? Tattha kāmaṃ tīṇi na labbhanti, dve pana labbhantiyeva. Yathālābhavasena hetaṃ vuttaṃ. ‘‘Sakkharakathalampi macchagumbampi carantampi tiṭṭhantampī’’tiādīsu (dī. ni. 1.249; ma. ni. 1.433; 2.259; a. ni. 1.45, 46) viya. Saṃsaṭṭhoti saṃsaggaṃ upagato samaṅgībhūto, so pana tehi samannāgatacittopi hotīti vuttaṃ ‘‘sampayuttacitto’’ti. Ariyadhammanti ariyabhāvakaraṃ dhammaṃ. Upāyatoti vidhito. Pathatoti maggato. Kāraṇatoti hetuto. Yena hi vidhinā dhammānudhammapaṭipatti hoti, so upeti etenāti upāyo, so tadadhigamassa maggabhāvato patho, tassa karaṇato kāraṇanti ca vuccati.
288.“快乐”这一词，虽简短，却泛指三种快乐，故说“禅定的快乐、道的快乐、果的快乐”。但针对不同诸法的不等，专注上多以出现较少之快乐为例，如出离禅定的快乐、内观禅定的快乐等。前者在两种休息境界中得三种快乐，后者则不同。所谓此处的快乐，不包括欲乐，只有两种获得；此理乃基于缘起法理而说。譬如“行走时如糖蜜与鱼蝇之停立”之类譬喻，犹如“聚合、结相”，即心的具足属性，也说“合一心”。“圣法”指增进圣道的法。所谓“措施”即方法、道路；“通往”意谓所通之路；“因缘”即作原因者。借由措施而成就法的相应践行，称为“上行之道”；因此，这条道作为行使的原因，称为“因”。
‘‘Aniccantiādivasena manasi karotī’’ti saṅkhepato vuttamatthaṃ vivarituṃ ‘‘yoniso manasikāro nāmā’’tiādi vuttaṃ. Tattha upāyamanasikāroti kusaladhammappavattiyā kāraṇabhūto manasikāro. Pathamanasikāroti tassa eva maggabhūto manasikāro. Anicceti ādiantavantatāya, anaccantikatāya ca anicce tebhūmake saṅkhāre ‘‘anicca’’nti manasikāroti yojanā. Eseva nayo sesesupi. Ayaṃ pana viseso tasmiṃyeva udayabbayapaṭipīḷanatāya dukkhanato, dukkhamato ca dukkhe, avasavattanatthena, anattasabhāvatāya ca anattani, asucisabhāvatāya asubhe. Sabbampi hi tebhūmakaṃ saṅkhataṃ kilesāsucipaggharaṇato ‘‘asubha’’ntveva vattuṃ arahati. Saccānulomikena vāti saccābhisamayassa anulomanavasena. ‘‘Cittassa āvaṭṭanā’’tiādinā āvajjanāya paccayabhūtā tato purimuppannā manodvārikā kusalajavanappavatti phalavohāreneva tathā vuttā. Tassā hi vasena sā kusaluppattiyā upanissayo hotīti. Āvajjanā hi bhavaṅgacittaṃ āvaṭṭetīti cittassa āvaṭṭanā, anu anu āvaṭṭetīti anvāvaṭṭanā. Bhavaṅgārammaṇato aññaṃ ābhujatīti ābhogo. Samannāharatīti samannāhāro. Tadevārammaṇaṃ attānaṃ anubandhitvā anubandhitvā uppajjamāne manasi karoti ṭhapetīti manasikāro. Ayaṃ vuccatīti ayaṃ upāyamanasikāralakkhaṇo yonisomanasikāro nāma vuccati, yassa vasena puggalo dukkhādīni saccāni āvajjituṃ sakkoti.
关于“因无常、等缘起心”的简略说法，详细说明就是“理智专注”诸类。所谓措施心，乃由安乐法的趣向而生的善心；路径心，乃缘起法本身的心。以“无常”为例，因其具始终无常、无常性，因此于三界的诸堆聚蕴中，将“无常”作为认知念处。其他诸法亦如是。特别是此无常，因其伴随生灭的持续困扰，因苦故及痛苦，与无我、不可爱相应，并因烦恼污秽堆积于堆聚蕴，故称为“不净”。这是根据真实道理之顺理、真实契入之顺行而说。所谓“心之轮转”等意，为刺激因缘，促使先前产生的心门生起善顺及其果报，故称为因缘。于其境界，此善生起能成就缘起之缘，即为众多因缘中所依止的缘。所谓“刺激”，因其迫使心流转也。因缘的存在造就心道，故称为路径，作为它的原因，称为起因。
Asaṃsaṭṭhoti na saṃsaṭṭho kāmādīhi vivitto vinābhūto. Kāmādivisaṃsaggahetu uppajjanakasukhaṃ nāma vivekajaṃ pītisukhanti āha ‘‘paṭhamajjhānasukha’’nti. Kāmaṃ paṭhamajjhānasukhampi somanassameva, suttesu pana taṃ kāyikasukhassāpi paccayabhāvato visesato ‘‘sukha’’ntveva vuccatīti idhāpi jhānabhūtaṃ somanassaṃ sukhanti, itaraṃ somanassaṃ. Tena vuttaṃ ‘‘sukhā’’ti. Hetumhi nissakkavacananti āha ‘‘jhānasukhapaccayā’’ti. Aparāparaṃ somanassanti jhānādhigamahetu paccavekkhaṇādivasena punappunaṃ uppajjanakasomanassaṃ.
“无聚”指非聚集，不与欲等缠绕、分离而无缘起。因缘生起称为快乐，乃由远离欲的宁静生出的喜乐，故称为“初禅的快乐”。前禅的欲乐与身乐虽相关，但因缘明显，故也称“快乐”。这里所谓“快乐”，把禅定的喜悦作为因，由于不断观察禅定获得喜悦，所以反复产生此喜悦。
Pamodanaṃ pamudo, taruṇapīti, tato pamudā. ‘‘Pāmojjaṃ pītatthāyā’’tiādīsu taruṇapīti ‘‘pāmojja’’nti vuccati, idha pana pakaṭṭho mudo pamudo pāmojjanti adhippetaṃ, tañca somanassarahitaṃ natthīti avinābhāvitāya ‘‘balavataraṃ pītisomanassa’’nti vuttaṃ. Jhānassa ujuvipaccanīkataṃ sandhāya ‘‘pañca nīvaraṇāni vikkhambhetvā’’ti vuttaṃ. Jhānaṃ pana tadekaṭṭhe sabbepi kilese, sabbepi akusale dhamme vikkhambhetiyeva, attano okāsaṃ gahetvā tiṭṭhati paṭipakkhadhammehi anabhibhavanīyato. Tasmāti okāsaggahaṇato, laddhokāsatāyāti attho. Maggaphalasukhādhigamāya okāsabhāvato vā okāso, assa adhigamo okāsādhigamo. Purimapakkhe pana okāsaṃ avasaraṃ adhigacchati etenāti okāsādhigamo.
欢喜为欢忭，柔嫩的喜悦，从而产生欢喜。言「欢喜为喜悦之缘」等，以此而言所谓柔嫩的喜悦即「欢喜」。但这里所指的明显的喜悦，是指欢喜而非激动，且并非充满心欢的，因此称为「强烈而有力的喜悦与心欢」。关于禅定的正面与反面，说「舍弃五种烦恼」等。禅定本身，在此处是一种脱离一切烦恼、远离一切不善法的状态，自身得以暂时驻立而不被应期法所侵扰。因此从能够抓住时机来说，有时机可得之意。对道果之乐的获得而言，时机的存在即为能够获得时机。至于前法则得时机，谓之得时机。
Rūpasabhāvatāya , ekantarūpādhīnavuttitāya, savipphārikatāya ca ānāpānavitakkavicārānaṃ thūlabhāvaṃ anujānanto ‘‘kāyavacīsaṅkhārā tāva oḷārikā hontū’’ti āha. Tabbidhuratāya pana ekaccānaṃ vedanāsaññānaṃ thūlataṃ ananujānanto ‘‘cittasaṅkhārā kathaṃ oḷārikā’’ti āha. Itaro ‘‘appahīnattā’’ti kāraṇaṃ vatvā ‘‘kāyasaṅkhārā hī’’tiādinā tamatthaṃ vivarati. Teti cittasaṅkhārā. Appahīnā saṅkhārā labbhamānasaṅkhāranimittatāya ‘‘oḷārikā’’ti vattuṃ arahanti, pahīnā pana tadabhāvato ‘‘sukhumā’’ti āha ‘‘pahīne upādāyaappahīnattā oḷārikā nāma jātā’’ti. Pāḷiyaṃ ‘‘kāyasaṅkhārānaṃ paṭippassaddhiyā’’ti vuttattā ‘‘sukhanti catutthajjhānikaphalasamāpattisukha’’nti vuttaṃ. ‘‘Cittasaṅkhārānaṃ paṭippassaddhiyā’’ti pana vuttattā ‘‘nirodhā vuṭṭhahantassā’’ti vuttaṃ. Vacīsaṅkhārapaṭippassaddhi kāyasaṅkhārapaṭippassaddhiyāva siddhāti veditabbā. Tenevāha ‘‘dutiya…pe… visuṃ na vuttānī’’ti. Pāḷiyaṃ pana atthato siddhāpi supākaṭabhāvena vibhāvetuṃ sarūpato gaṇhāti. Na hi ariyavinaye atthāpattivibhāvanā abhidhammadesanāya pakatīti. Yathā nīvaraṇavikkhambhanañca paṭhamassa jhānassa adhigamāya upāyo, evaṃ sukhadukkhavikkhambhanaṃ catutthassa jhānassa adhigamāya upāyoti ‘‘catutthajjhānaṃ sukhaṃ dukkhaṃ vikkhambhetvā’’ti vuttaṃ. Sesaṃ heṭṭhā vuttanayameva.
由于与色法的存在相关，单一色法所依之处的，具有粗重散乱性质的入念观身呼吸出息念头，故说道：『身体所造作的这类根本行为，就是粗重行为。』但也有些说法不认可个别感受及认知也属粗重，故言『心的造作作何粗重？』对这一质疑，另有说是由『轻微不足所致』，说明对象是身体造作。即心的造作。获时机的心造作称「粗重」，获得时机的行为是以造作为标的的，故称之；未获时机的则因无此标的，称为『微细轻微』。未得时机者所生之执着与轻微不足，故名『柔细轻微』。巴利经典中记载「对身体造作的安宁」，谓之第四禅果乐的成就；对心造作的安宁，则谓止灭生死者已成就。「言语造作的安宁」如同身体造作的安宁那样得成，理当如此解释。由此说『第二……等未说完整』。巴利文虽然阐明了义理，但为了清楚说明，整体上统摄阐释。因非圣者律藏的义理阐发，而是阿毗达摩的讲解。比如说摒弃烦恼的法门，是达到第一禅的途径；同理，以舍弃乐与苦的烦恼作为第四禅的途径，谓之『舍弃第四禅的乐与苦』。此处论述是归纳在下述训诂之中。
Avijjārāgādīhi saha vajjehīti sāvajjaṃ, akusalaṃ, tadabhāvato anavajjaṃ kusalaṃ. Attano hitasukhaṃ ākaṅkhantena sevanīyato sevitabbaṃ, kusalaṃ, tabbipariyāyato na sevitabbaṃ, akusalaṃ. Lāmakabhāvena hīnaṃ, akusalaṃ, seṭṭhabhāvena paṇītaṃ, kusalanti sāvajjadukādayo tayopi dukā yathārahaṃ etesaṃ kusalākusalakammapathānaṃ vaseneva veditabbā. Sabbanti yathāvuttaṃ sabbaṃ catūhi dukehi saṅgahitaṃ dhammajātaṃ. Yathārahaṃ kaṇhañca sukkañca paṭidvandibhāvato, sappaṭibhāgañca appaṭibhāgañca advayabhāvato. Vaṭṭapaṭicchādikā avijjā pahīyati catunnaṃ ariyasaccānaṃ sammadeva paṭivijjhanato. Tato eva arahattamaggavijjā uppajjati. Sukhanti evaṃ kammapathamukhena tebhūmakadhamme sammasitvā vipassanaṃ ussukkāpetvā maggapaṭipāṭiyā arahatte patiṭṭhahantassa yaṃ arahattamaggasukhañceva arahattaphalasukhañca, taṃ idha ‘‘sukha’’nti adhippetaṃ. Antogadhā eva nānantariyabhāvato.
由于无明、贪欲等烦恼伴随，故名污秽；反之善法则无此污秽来染，谓之净净无垢。应当亲近、如愿而求的是有利于自身利益与安乐者，叫应当修习的善法；而是不应修习、违害自身利益的则为不善。以不如理想的遂愿表为下劣，即不善；以如理想的遂愿为上上，则是善。此所谓污秽与净净之别，正如定业途径中善不善之分别，自然能够洞见清楚。整体如实集于四种苦中，集成法界之法。理当如实辨明少与多、对立与非对立、部分与非部分、二合为一体。借助法轮的转动，无明得以断灭，因由确知四圣谛而生。由此生出通向阿拉汉之道的无上智慧。因四果定中之安乐，乃修行成就存在的法，乃以慧观正知，透视法界生灭，令内观安稳，示现道果而至阿拉汉定。于此处称为「安乐」；内证而觉察，连绵不断，紧密相继。
Aṭṭhatiṃsārammaṇavasenāti pāḷiyaṃ āgatānaṃ aṭṭhatiṃsāya kammaṭṭhānānaṃ vasena. Vitthāretvā kathetabbā paṭhamajjhānādivasena āgatattāti adhippāyo. ‘‘Katha’’ntiādinā tameva vitthāretvā kathanaṃ nayato dasseti. ‘‘Catuvīsatiyā ṭhānesū’’tiādīsu yaṃ vattabbaṃ, taṃ mahāparinibbānavaṇṇanāyaṃ (dī. ni. aṭṭha. 2.219) vuttameva. ‘‘Nirodhasamāpattiṃ pāpetvā’’ti iminā arūpajjhānānipi gahitāni honti tehi vinā nirodhasamāpattisamāpajjanassa asambhavato, catutthajjhānasabhāvattā ca tesaṃ. Dasa upacārajjhānānīti ṭhapetvā kāyagatāsatiṃ ānāpānañca aṭṭha anussatiyo, saññāvavatthānañcāti dasa upacārajjhānāni. Adhisīlaṃ nāma samādhisaṃvattaniyanti tassa heṭṭhimantena paṭhamajjhānaṃ pariyosānanti vuttaṃ ‘‘adhisīlasikkhā paṭhamaṃ okāsādhigamaṃ bhajatī’’ti. Adhicittaṃ nāma catutthajjhānaniṭṭhaṃ tadantogadhattā arūpajjhānānaṃ, tappariyosānattā phalajjhānānanti vuttaṃ ‘‘adhicittasikkhā dutiya’’nti. Matthakappattā adhipaññāsikkhā nāma aggamaggavijjāti āha ‘‘adhipaññāsikkhā tatiya’’nti. Sikkhattayavasena tayo okāsādhigame nīharantena yathārahaṃ taṃtaṃsuttavasenapi nīharitabbanti dassento ‘‘sāmaññaphalepī’’tiādimāha.
「三十八种境界之类别」为巴利文对三十八种禅修境界的总称。应按次第广施阐述，遵循第一至中禅诸境的次序，为主要思维。问曰「如何？」等，用以扩展详说，示现说法总要。所论内容如「二十四品」等身份，均依据《大般涅槃经注释》中的记载。所谓「灭尽定的入得」亦包括了非色界禅定，只因灭尽定得以圆满，故名灭尽定。所谓「十入定禅」指身念入定、呼吸念定、八种记忆定，合十入定。所谓「精进戒」名根于修得第一禅定行所，从而发起修习戒律的始发。谓之「戒法修习为第一禅得力之本」。所谓「精进心」为由第四禅境完成后下至非色界禅定及果定之主体心境，称之为「精进心修习为第二法」。所谓「智慧」者，为一切禅修出世道的最高无上道理，名为第三门智慧。经修三法得时机，亦应有依序阐述，体现依正次第之理，称为「通览语句」。
Yadaggena ca tisso sikkhā yathākkamaṃ tayo okāsādhigame bhajanti, tadaggena tappadhānattā yathākkamaṃ tīṇi piṭakāni te bhajantīti dassetuṃ ‘‘tīsu panā’’tiādi vuttaṃ. Tīṇipiṭakāni vibhajitvāti tiṇṇaṃ okāsādhigamānaṃ vasena yathānupubbaṃ tīṇi piṭakāni vitthāretvā kathetuṃ labhissāmāti. Samodhānetvāti samāyojetvā tattha vuttamatthaṃ imassa suttassa atthabhāvena samānetvā. Dukkathitanti asambandhakathanena, atipapañcakathanena vā duṭṭhu kathitanti na sakkā vattuṃ tathākathanasseva sukathanabhāvatoti āha ‘‘tepiṭakaṃ…pe… sukathitaṃ hotī’’ti.
由此三种修习法同依照三时机的次第修持，也由三藏教法的依序修学体现。欲达此事，更具体地教诲三藏内容。所谓三藏分为三种时机获得者，依此分别循序展开诠释说明。所谓「归约」即是分门别类，有条理解释，且以本经文大旨意涵归约而述。所谓「非法善说」是指无关连的无益说法，或过度五分分解的细节议论，谓之无效法、不应赞同的说法。故明说「三藏为正善说」。
Catusatipaṭṭhānavaṇṇanā四念处解释
§289
289. Na kevalaṃ abhidhammapariyāyeneva kusalaṭṭho gahetabbo, atha kho bāhitikapariyāyena pīti āha ‘‘phalakusalassa cā’’ti. Khemaṭṭhenāti catūhipi yogehi anupaddavabhāvena . Sammā samāhitoti samathavasena ceva vipassanāvasena ca suṭṭhu samāhito. Ekaggacittoti vikkhepassa dūrasamussāritattā ekaggataṃ avikkhepaṃ pattacitto. Attano kāyatoti ajjhattaṃ kāye kāyānupassanāvasena sammā samāhitacitto samāno ‘‘samāhito yathābhūtaṃ pajānāti passatī’’ti (saṃ. ni. 3.5; 5.1071, 1072; netti. 40; mi. pa. 1.14) vacanato. Tattha ñāṇadassanaṃ nibbattento tato bahiddhā parassa kāyepi ñāṇadassanaṃ nibbatteti. Tenāha ‘‘parassa kāyābhimukhaṃ ñāṇaṃ pesetī’’ti. Sammā vippasīdatīti sammā samādhānapaccayena abhippasādena ñāṇūpasañhitena ajjhattaṃ kāyaṃ okappeti. Sabbatthāti sabbaṭṭhānesu. Sati kathitāti yojanā. Lokiyalokuttaramissakā kathitā anupassanāñāṇadassanānaṃ tadubhayasādhāraṇabhāvato.
289. 不应仅仅采纳阿毗达摩的说法为善，而应兼采外传教义，故言「此为果熟善法之源」。所谓内地安住之意，指于四禅境界稳定无患。所谓正定，是指以止息内心烦恼、执着，兼以慧观照所达的正确定境。所谓一境专注，即指舍弃分散扰乱，达成一种不动摇的一心专注。所谓自体之身，是指以正念观察自己的身体现境，方成正定者；因而曰：『定中能如实知见观照。』此时智慧生起，观察他体则知见他体之身。故曰：『慧眼指向外体之身。』所谓正确坚定，是指以正定为基础，心志坚固，智慧集聚而摄受自体之身境。所谓处处喻指指向所有境所。所谓念，是指保持观察的连结。言及世间与出世间知见，均谓其具观察与见解的共同性质。
Sattasamādhiparikkhāravaṇṇanā七定资具解释
§290
290.Etthāti imissā kathāya. Jhānakkhassa vīriyacakkassa ariyamaggarathassa sīlaṃ vibhūsanabhāvena vuttanti āha ‘‘alaṅkāro parikkhāro nāmā’’ti. Sattahi nagaraparikkhārehīti nagaraṃ parivāretvā rakkhaṇakehi kataparikkhepo, parikhā, uddāpo, pākāro, esikā, palighā, pākārapakkhaṇḍilanti imehi sattahi nagaraparikkhārehi. Sambharīyati phalaṃ etenāti sambhāro, kāraṇaṃ. Bhesajjañhi byādhivūpasamanena jīvitassa kāraṇaṃ. Parivāraparikkhāravasenāti parivārasaṅkhātaparikkhāravasena. Parikkhāro hi sammādiṭṭhiyādayo maggadhammā sammāsamādhissa sahajātādipaccayabhāvena parikaraṇato abhisaṅkharaṇato. Upecca nissīyatīti upanisā, saha upanisāyāti saupanisoti āha ‘‘saupanissayo’’ti, sahakārīkāraṇabhūto dhammasamūho idha ‘‘upanissayo’’ti adhippeto. Sammā pasatthā sundarā diṭṭhi etassāti sammādiṭṭhi, puggalo, tassa sammādiṭṭhissa. So pana yasmā patiṭṭhitasammādiṭṭhiko, tasmā vuttaṃ ‘‘sammādiṭṭhiyaṃ ṭhitassā’’ti. Sammāsaṅkappo pahotīti maggasammādiṭṭhiyā dukkhādīsu parijānanādikiccaṃ sādhentiyā kāmavitakkādike samugghāṭento sammāsaṅkappo yathā attano kiccasādhane pahoti, tathā pavattiṃ panassa dassento āha ‘‘sammāsaṅkappo pavattatī’’ti. Esa nayo sabbapadesūti ‘‘sammāsaṅkappassa sammāvācā pahotī’’tiādīsu sesapadesu yathāvuttamatthaṃ atidisati.
290. 这里说法是指此处。禅定者具足精进轮、圣道功德者的戒律作为装饰品时说：「装饰品名为防护用具。」所谓护城七重围，即环绕城市以保护的七种防护物：城池围栏、守卫、边界防御、城墙、门窗、栏栅、城墙附属部分。这七种护城设施聚合即成保护物，有如集聚、原因。医药因能消除疾病，是生命的原因。围绕的防护之原因即依围护聚集之缘。护具乃是由正见等道法，及正定的本生依缘，由累积、成就而成。舍却而依止，谓退转，随退转谓安止，称作『安止缘』，意指具合作缘的法团体。正见指纯正美妙的见解，谓人为其正见所建立。正见既已确立，故言「必有正见成立」。正思惟成熟，谓於道正见中对苦等了知，破除贪欲等，依其己务顺利成就。如此示现遂称「正思惟生起」。这个主张普遍适用于所有说法，言「正思惟有正言语」，诸言语等随之成立的意义明确无余。
Ettha ca yasmā nibbānādhigamāya paṭipannassa yogino bahūpakārā sammādiṭṭhi. Tathā hi sā ‘‘paññāpajjoto, paññāsattha’’nti ca vuttā. Tāya hi so avijjandhakāraṃ vidhamitvā kilesacore ghātento khemena nibbānaṃ pāpuṇāti, tasmā ariyamaggakathāyaṃ sammādiṭṭhi ādito gayhati, idha pana puggalādhiṭṭhānadesanāya ‘‘sammādiṭṭhissā’’ti vuttaṃ. Yasmā pana sammādiṭṭhipuggalo nekkhammasaṅkappādivasena sammadeva saṅkappeti, na micchākāmasaṅkappādivasena, tasmā sammādiṭṭhissa sammāsaṅkappo pahoti. Yasmā ca sammāsaṅkappo sammāvācāya upakārako. Yathāha ‘‘pubbe kho gahapati vitakketvā vicāretvā pacchā vācaṃ bhindatī’’ti, (saṃ. ni. 2.348) tasmā sammāsaṅkappassa sammāvācā pahoti. Yasmā pana ‘‘idañcidañca karissāmā’’ti hi paṭhamaṃ vācāya saṃvidahitvā yebhuyyena te te kammantā sammā payojīyanti, tasmā vācā kāyakammassa upakārikāti sammāvācassa sammākammanto pahoti. Yasmā pana catubbidhaṃ vacīduccaritaṃ, tividhañca kāyaduccaritaṃ pahāya ubhayaṃ sucaritaṃ pūrentasseva ājīvaṭṭhamakasīlaṃ pūrati, na itarassa , tasmā sammāvācassa sammākammantassa ca sammāājīvo pahoti. Visuddhidiṭṭhisamudāgatasammāājīvassa yoniso padhānassa sambhavato sammāājīvassa sammāvāyāmo pahoti. Yoniso padahantassa kāyādīsu catūsu vatthūsu sati sūpaṭṭhitā hotīti sammāvāyāmassa sammāsati pahoti. Yasmā evaṃ sūpaṭṭhitā sati samādhissa upakārānupakārānaṃ dhammānaṃ gatiyo samannesitvā pahoti ekattārammaṇe cittaṃ samādhātuṃ, tasmā sammāsatissa sammāsamādhi pahotīti. Ayañca nayo pubbabhāge nānākkhaṇikānaṃ sammādiṭṭhiādīnaṃ vasena vutto, maggakkhaṇe pana sammādiṭṭhiādīnaṃ tassa tassa sahajātādivasena vutto ‘‘sammādiṭṭhissa sammāsaṅkappo pahotī’’tiādīnaṃ padānamattho yutto, ayameva ca idhādhippeto. Tenāha ‘‘ayaṃ panattho’’tiādi.
这里说，为达涅槃境界修行者，正见是重要辅助。正见又称“智慧之光”、“智慧之所依”。有此智慧能断除无明，杀灭烦恼小偷，以安稳得涅槃。因此圣道的讨论首重正见。然释论中，针对对人之坚定建立者，云“应有正见”。因其以正念等正思惟，而非邪欲思惟来思维，故正见等于正思惟。正思惟也有益于正语，如经典说：“先于言语，家主思虑，经慎重考虑后，方才言说”。因此正思惟引导正言语。言语起初若能契合，能令行为皆得利益，故正言语为正行法之助。复若弃绝四种恶口、三种身恶行，二者俱善，满足出家人之戒律行，非他法则，故正言语、正行业等成就正命。由纯正见解所生之正命，基于理智正专注而成，即正命成正精进。理智精进对身等四法专注而扎实。此扎实专注促发定力，故正精进生正念，正念生正定。此因缘理路，在前章已多次说出。菩提的相关诸语拘于此时依缘说正见与正思惟等。故称“此即此道”等，明言此义。
Maggañāṇeti maggapariyāpannañāṇe ṭhitassa taṃsamaṅgino. Maggapaññā hi catunnaṃ saccānaṃ sammādassanaṭṭhena ‘‘maggasammādiṭṭhī’’ti vuttā, sā eva nesaṃ yāthāvato jānanato paṭivijjhanato idha ‘‘maggañāṇa’’ntipi vuttā. Maggavimuttīti maggena kilesānaṃ vimuccanaṃ samucchedappahānameva. Phalasammādiṭṭhi eva ‘‘phalasammāñāṇa’’nti pariyāyena vuttaṃ, pariyāyavacanañca vuttanayānusārena veditabbaṃ. Phalavimutti pana paṭippassaddhippahānaṃ daṭṭhabbaṃ.
所谓道知是指证得道之正知，是这法门的镇定与同伴。关于四圣谛之正观，称为“道之正见”，此即是依真实彻知四圣谛而起的正见。此知识也称为“道知”，意指依实相知透达并确认实相。所谓道之解脱，是借着这正道除尽烦恼、断除种种根本毒。所谓果报正见，即“果报正智”，此为同义替换，应根据上下文判断词意。至于果报解脱，着眼于觉知安然、禅定止息，一并观见究竟。
Amatassa dvārāti ariyamaggamāha. So pana vinā ca ācariyamuṭṭhinā anantaraṃ abāhiraṃ karitvā yāvadeva manussehi suppakāsitattā vivaṭo. Dhammavinītāti ariyadhamme vinītā. So panettha kilesānaṃ samucchedavinayavasena veditabboti āha ‘‘sammāniyyānena niyyātā’’ti.
所谓涅槃之门是指圣道。此门不由依师传授而成，乃由人间广泛称赞而显现。所谓法制者，是依圣法严谨。这里说须由断尽烦恼的圣纪律浸染才能觉知，因此说“由自净之慧而成净法”。
Atthīti puthutthavisayaṃ nipātapadaṃ ‘‘atthi imasmiṃ kāye kesā’’tiādīsu (dī. ni. 2.377; ma. ni. 1.110; 3.154; saṃ. ni. 4.127; a. ni. 6.29; 10.60; vibha. 356; khu. pā. 2.1.dvattiṃsaākāra; netti. 47) viyāti āha ‘‘anāgāmino ca atthī’’ti. Tenevāha ‘‘atthi cevettha sakadāgāmino’’ti. Bahiddhā saṃyojanapaccayo nibbattihetubhūto puññabhāgo etissā atthīti puññabhāgā, atisayavisiṭṭho cettha atthiattho veditabbo. Ottappamānoti uttasanto bhāyanto. Na pana natthi, atthi evāti dīpeti.
所谓义是广义的名词。例如『身体中有发』等（见各经注释所引处）都有说明。故说“无来者亦有义”。以此来说，“若此无来者”也是“义”。从外来说，乃是缘生诸结无明所生、业果之因，属于功德份，称为“义”，且该义上佳。称正觉者为正觉有义者。所谓生畏惧者，即心生警觉恐惧者。实则无无，无即有，此为揭示。
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291.Assāti vessavaṇassa. Laddhi pana na atthi paṭividdhasaccattā. ‘‘Abhisamaye viseso natthī’’ti etena sabbepi sabbaññuguṇā sabbabuddhānaṃ sadisā evāti dasseti.
291.所谓潜伏魔王，是指无法证得觉悟的原因。借此说明终极实相之难以割断。正因如此，诸佛诸法的共性皆是否认恶的共事表现。
§292
292. Kāraṇassa ekarūpattā imāni pana padānīti na kevalaṃ ‘‘tayidaṃ brahmacariya’’ntiādīni padāni, atha kho ‘‘imamatthaṃ janavasabho yakkho’’tiādīni padāni pīti.
292. 关于原因的单一性，这里所说的词，不仅仅是‘‘这是出家行’’等词，接着的‘‘此为众生牛，夜叉’’等词也包括在内。
Janavasabhasuttavaṇṇanāya līnatthappakāsanā. · 《遮那婆娑经》注释中义理阐明