9. Mahāsatipaṭṭhānasuttaṃ · 9. 大念处经复注

200 段 · CSCD 巴利原典

9. Mahāsatipaṭṭhānasuttavaṇṇanā九、大念处经注释

Uddesavārakathāvaṇṇanā总说段释义

§373

373. ‘‘Kasmā bhagavā idaṃ suttamabhāsī’’ti asādhāraṇaṃ samuṭṭhānaṃ pucchati, sādhāraṇaṃ pana ‘‘pākaṭa’’nti anāmasitvā ‘‘kururaṭṭhavāsīna’’ntiādi vuttaṃ. Samuṭṭhānanti hi desanānidānaṃ, taṃ sādhāraṇāsādhāraṇabhedato duvidhaṃ, sādhāraṇampi ajjhattikabāhirabhedato duvidhaṃ. Tattha sādhāraṇaṃ ajjhattikaṃ samuṭṭhānaṃ nāma bhagavato mahākaruṇā. Tāya hi samussāhitassa bhagavato veneyyānaṃ dhammadesanāya cittaṃ udapādi. Yathāha ‘‘sattesu ca kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesī’’tiādi. (Dī. ni. 2.69; ma. ni. 1.283; 2.339; saṃ. ni. 1.172; mahāva. 9) bāhiraṃ pana sādhāraṇaṃ samuṭṭhānaṃ nāma dasasahassamahābrahmaparivārassa sahampatimahābrahmuno ajjhesanaṃ. Tathā cāha ‘‘brahmuno ca ajjhesanaṃ viditvā’’ti. (Dī. ni. 2.69; ma. ni. 1.283; 2.339; saṃ. ni. 1.179; mahāva. 9) tadajjhesanuttarakālañhi dhammapaccavekkhaṇājanitaṃ appossukkataṃ paṭipassambhetvā bhagavā dhammaṃ desetuṃ ussāhajāto ahosi. Yathā ca mahākaruṇā, evaṃ dasabalañāṇādayo ca desanāya ajjhattasamuṭṭhānabhāve vattabbā. Sabbañhi ñeyyadhammaṃ, tesaṃ desetabbappakāraṃ, sattānañca āsayānusayādiṃ yāthāvato jānitvā bhagavā ṭhānāṭṭhānādīsu kosallena veneyyajjhāsayānurūpaṃ vicittanayadesanaṃ pavattesīti. Asādhāraṇampi ajjhattikabāhirabhedato duvidhameva. Tattha ajjhattikaṃ yāya mahākaruṇāya, yena ca desanāñāṇena idaṃ suttaṃ pavattitaṃ, tadubhayaṃ veditabbaṃ, bāhiraṃ pana dassetuṃ ‘‘kururaṭṭhavāsīna’’ntiādimāha. Tena vuttaṃ ‘‘asādhāraṇaṃ samuṭṭhānaṃ pucchatī’’ti, tena ‘‘attajjhāsayādīsu catūsu suttanikkhepesu kataroya’’nti suttanikkhepo pucchito hotīti itaro ‘‘kururaṭṭhavāsīna’’ntiādinā ‘‘parajjhāsayoyaṃ suttanikkhepo’’ti dasseti.

373. “世尊为何说此经？”此问谓非凡之缘起，凡缘则不名为“显现”，其说有“居库拉国人”等诸义。“缘起”即教义宣说之因缘，此因缘照其普通与非普通分为两类，而普通又依内外两别分为二。内普通缘起者，指世尊大慈悲故。因大悲故，世尊以其觉智启示众生心识，如所云“以佛眼于众生中慈悲现起”等（见《中部尼迦耶》2.69、《大念处经注》1.283等）。外普通缘起者，是指十万大梵众神随同梵天迎接世尊，如经中说“知悉为梵之迎接”等（见上引处）。当时于迎接的之后，世尊心安定，沉静静虑，生欲于宣说法故。且以大慈悲及诸诸根智等，令此说法内在缘起应起，可知应如实解此二缘起；而外缘起则为显现，故有“居库拉国人”等语。此以“问非凡缘起”而引出“内缘起即大慈悲发动”、“外缘起即外显迎迎”，又问“何为内缘起”等，则为诸内缘起及其缘分假说也。别一说法，谓“居库拉国人”等为‘他念缘起’之经文集。

Kururaṭṭhaṃ kira tadā taṃnivāsisattānaṃ yonisomanasikāravantatādinā yebhuyyena suppaṭipannatāya, pubbe ca katapuññatābalena tadā utuādisampattiyuttameva ahosi. Tena vuttaṃ ‘‘utupaccayādisampannattā’’ti. Ādi-saddena bhojanādisampattiṃ saṅgaṇhāti. Keci pana ‘‘pubbe pavattakuruvattadhammānuṭṭhānavāsanāya uttarakuru viya yebhuyyena utuādisampannameva hontaṃ bhagavato kāle sātisayaṃ utusappāyādiyuttaṃ taṃ raṭṭhaṃ ahosī’’ti vadanti. Cittasarīrakallatāyāti cittassa, sarīrassa ca arogatāya. Anuggahitapaññābalāti laddhūpakārañāṇānubhāvā, anu anu vā āciṇṇapaññātejā. Ekavīsatiyā ṭhānesuti kāyānupassanāvasena cuddasasu ṭhānesu, vedanānupassanāvasena ekasmiṃ ṭhāne, tathā cittānupassanāvasena, dhammānupassanāvasena pañcasu ṭhānesūti evaṃ ekavīsatiyā ṭhānesu. Kammaṭṭhānaṃ arahatte pakkhipitvāti catusaccakammaṭṭhānaṃ yathā arahattaṃ pāpeti, evaṃ desanāvasena arahatte pakkhipitvā. Suvaṇṇacaṅkoṭakasuvaṇṇamañjūsāsu pakkhittāni sumanacampakādinānāpupphāni, maṇimuttādisattaratanāni ca yathā bhājanasampattiyā savisesaṃ sobhanti, kiccakarāni ca honti manuññabhāvato, evaṃ sīladassanādisampattiyā bhājanavisesabhūtāya kururaṭṭhavāsiparisāya desitā bhagavato ayaṃ desanā bhiyyoso mattāya sobhati, kiccakārī ca hotīti imamatthaṃ dasseti ‘‘yathā hi puriso’’tiādinā. Etthāti kururaṭṭhe.

居库拉国当时，此地之居民以其根本善根成熟及早前所积功德，时节应当适宜，正值适合生长之季节等而显现繁荣。因此有言“具备季节因缘等”之义。亦有说法谓，此国因过去居库拉境内行法修德之习气，如北居库拉一般，故时宜相续；世尊时出世者，常受四季清净等照料。所谓心身安健者，是说身心健康完整也。所谓“随持智慧力”，即具足稳固的修慧力，乃断除烦恼的智慧光明渐次增长。此处列举二十一处修行境界，有十三处观身，有一处观受，有一处观心，有五处观法，合二十一。言业处（金刚四念处）随阿拉汉果位而设，犹如四圣谛修行法处，随阿拉汉境位安立之法。犹如金银宝石光彩夺目，曼那之花等种种美丽花卉，珠玉七宝等以珍饰称具，生活必需之人立等，人类拥有人格性等，亦如是，以戒见等德具足而有诸特异称誉，毗奈耶经说法语，令居库拉国聚众光气益加光明，能胜一切，即谓此义。由此，得示此经更具光彩，且能令人欢喜作益。此即“居库拉国”名义。

Pakatiyāti sarasatopi, imissā satipaṭṭhānasuttadesanāya pubbepīti adhippāyo. Anuyuttā viharanti satthu desanānusārato bhāvanānuyogaṃ.

“广博”意指美妙清洁，谓此念处经教法，虽有前行根本，然法义深远。与师依止教法正行守持住世，悉依止此欲修习之法也。

Vissaṭṭhaattabhāvenāti aniccādivasena kismiñci yonisomanasikāre cittaṃ aniyojetvā rūpādiārammaṇe abhirativasena vissaṭṭhacittena bhavituṃ na vaṭṭati, pamādavihāraṃ pahāya appamattena bhavitabbanti adhippāyo.

所谓淤滞性质，是指由无常等法，依某一善根对象而起心难调，不能由专精心而转向爱着内色缘等境界者，若弃过慢懈怠，数调心即能成就于正念所引导之心，断除怠惰而得安稳，而此为文表教导主旨。

Ekāyanoti ettha ayana-saddo maggapariyāyo. Na kevalaṃ ayanameva, atha kho aññepi bahū maggapariyāyāti paduddhāraṃ karonto ‘‘maggassa hī’’ti ādiṃ vatvā yadi maggapariyāyo ayana-saddo, kasmā puna ‘‘maggo’’ti vuttanti codanaṃ sandhāyāha ‘‘tasmā’’tiādi. Tattha ekamaggoti eko eva maggo. Na hi nibbānagāmimaggo añño atthīti. Nanu satipaṭṭhānaṃ idha maggoti adhippetaṃ, tadaññe ca bahū maggadhammā atthīti? Saccaṃ atthi, te pana satipaṭṭhānaggahaṇeneva gahitā tadavinābhāvato. Tathā hi ñāṇavīriyādayo niddese gahitā, uddese pana satiyā eva gahaṇaṃ veneyyajjhāsayavasenāti daṭṭhabbaṃ. ‘‘Na dvidhāpathabhūto’’ti iminā imassa maggassa anekamaggabhāvābhāvaṃ viya anibbānagāmibhāvābhāvañca dasseti. Ekenāti asahāyena. Asahāyatā ca duvidhā attadutiyatābhāvena vā, yā ‘‘vūpakaṭṭhakāyatā’’ti vuccati, taṇhādutiyatābhāvena vā, yā ‘‘pavivittacittatā’’ti vuccati. Tenāha ‘‘vūpakaṭṭhena pavivittacittenā’’ti. Seṭṭhopi loke ‘‘eko’’ti vuccati ‘‘yāva pare ekāhaṃ vo karomī’’tiādīsūti āha ‘‘ekassāti seṭṭhassā’’ti. Yadi saṃsārato nissaraṇaṭṭho ayanaṭṭho, aññesampi upanissayasampannānaṃ sādhāraṇato, kathaṃ bhagavatoti āha ‘‘kiñcāpī’’tiādi. Imasmiṃ khoti ettha kho-saddo avadhāraṇe, tasmā imasmiṃ yevāti attho. Desanābhedoyeva heso, yadidaṃ ‘‘maggo’’ti vā ‘‘ayano’’ti vā. Ayana-saddo vā kammakaraṇādivibhāgo. Tenāha ‘‘atthato pana eko vā’’ti.

“单一路径”，此处“路径”谓通向圣道之路径。在这里不唯路径之谓，而有多种通路之说，故于“道”解释时曾呼曰“路径”一词，何以因此称“道”？是谓“道”独一无二；实无第二条通向涅槃之路。今若云念处则谓“道”，但诸多法门因着所缘不同，然共趣同果，常称“道”亦无二分。且“唯一路径”，谓有一而不助；助有别分为二：一为三身或之体，二是意志斩除贪欲之断意。言“以断贪意及离觉心”，谓用断贪心者与离欲心合力。故说“以断贪意及离欲心二者为伴”。世俗上亦称“唯有一法”，以至“我欲一生为诸共道”等。若以生死涅槃之解脱为路径之终点，且他有别通路，则世尊复云“何一法？”即示“稍且起此”意。此处所言“此处”即法义之境界是也。依教法不同，有曰“道”或“路径”，则此路径是业行和意愿等之区分。故论云“义实唯有一”之义。

Nānāmukhabhāvanānayappavattoti kāyānupassanādimukhena tatthāpi ānāpānādimukhena bhāvanānayena pavatto. Ekāyananti ekagāminaṃ, nibbānagāminanti attho. Nibbānañhi adutiyabhāvato, seṭṭhabhāvato ca ‘‘eka’’nti vuccati. Yathāha ‘‘ekañhi saccaṃ na dutīyamatthī’’ti (su. ni. 890). ‘‘Yāvatā bhikkhave dhammā saṅkhatā vā asaṅkhatā vā virāgo tesaṃ aggaṃ akkhāyatī’’ti. (A. ni. 4.34; itivu. 90) khayo eva antoti khayanto, jātiyā khayantaṃ diṭṭhavāti jātikhayantadassī. Avibhāgena sabbepi satte hitena anukampatīti hitānukampī. Atariṃsūti tariṃsu. Pubbeti purimakā buddhā, pubbe vā atītakāle.

所谓诸多方面之修习进展，即以观察身体诸法为通道，亦以入出息等为修习引导。单一路径者，比喻一行人，解脱者亦是等义。涅槃因不断故，假令称“唯有一”；如言“唯有一实不第二”之义。如经言“诸法聚合或散失，若断灭其首则法灭”，此乃灭生灭之见。众生总令解脱，众生能慈悲护法。所谓未来三世，即过去诸佛，以及古昔之佛。

Tanti tesaṃ vacanaṃ, taṃ vā kiriyāvuttivācakattaṃ na yujjati. Na hi saṅkheyyappadhānatāya sattavācino ekasaddassa kiriyāvuttivācakatā atthi. ‘‘Sakimpi uddhaṃ gaccheyyā’’tiādīsu (a. ni. 7.72) viya sakiṃ ayanoti iminā byañjanena bhavitabbaṃ. Evamatthaṃ yojetvāti ‘‘ekaṃ ayanaṃ assā’’ti evaṃ samāsapadatthaṃ yojetvā. Ubhayathāpīti purimanayena, pacchimanayena ca. Na yujjati idhādhippetamaggassa anekavāraṃ pavattisabbhāvato. Tenāha ‘‘kasmā’’tiādi. ‘‘Anekavārampi ayatī’’ti purimanayassa ayuttatādassanaṃ, ‘‘anekañcassa ayanaṃ hotī’’ti pacchimanayassa.

这段话说：诸多言辞和其作为行为的言语是不相应的。因数量累积性，众生之语一词不能具备行为性。例如经文里说“若有人要上升”（《阿毗尼毗婆沙》7.72）之类，此处的“上升”以“ayan”之字义来理解。由此意合成“一个方向”的意思。所谓“两者皆有”，是指前一个方向与后一个方向兼具。这个说法不符合此处所说的道路因多次发生的性质。因此有人问“为何如此”等。前面的“不相应”表现为多次的不同方向发生，后面则表示“多者皆有”的含义。

Imasmiṃpadeti ‘‘ekāyano ayaṃ bhikkhave maggo’’ti imasmiṃ vākye, imasmiṃ vā ‘‘pubbabhāgamaggo, lokuttaramaggo’’ti vidhānapade. Missakamaggoti lokiyena missako lokuttaramaggo . Visuddhiādīnaṃ nippariyāyahetukaṃ saṅgaṇhanto ācariyatthero ‘‘missakamaggo’’ti āha. Itaro pariyāyahetu idhādhippetoti ‘‘pubbabhāgamaggo’’ti avoca.

此处“imasmiṃpadeti”（在此句中）指“这条道路，诸比库啊，就是此路”。这里“这”，“前部分的道路”，“超世间的道路”等是句内修饰语。世俗常称为“错误的道路”，而超世间者谓之超世间道路。为了解释清净等的灭亡原因，长老老师称为“错误道路”，另一种解释称为“前部分的道路”，用以说明上述所指。

Saddaṃ sutvāti ‘‘kālo bhante dhammasavanāyā’’ti kālārocanasaddaṃ paccakkhato, paramparāya ca sutvā. Evaṃ ukkhipitvāti evaṃ ‘‘sundaraṃ manoharaṃ imaṃ kathaṃ chaḍḍemā’’ti achaḍḍentā ucchubhāraṃ viya paggahetvā na vicaranti. Āluḷetīti viluḷito ākulo hotīti attho. Ekāyanamaggo vuccati pubbabhāgasatipaṭṭhānamaggoti ettāvatā idhādhippetatthe siddhe tasseva alaṅkāratthaṃ so pana yassa pubbabhāgamaggo, taṃ dassetuṃ ‘‘maggānaṭṭhaṅgiko’’tiādikā gāthāpi paṭisambhidāmaggatova ānetvā ṭhapitā.

闻“法听法之时刻”即“法听的时节”，“时间之声音”应和传统经文有所对照。如此赞叹，用“美妙动听”话语比喻不能抛弃，若去除便失去本义。“动乱”“忧虑”意为心乱不安。所谓“一行道”者即“前部分的念处修习之道”，在如是所表道路被确认时，此处用于装饰而已。对于其前部分道路，曾引述《八正道长颂》等经文以彰显其正道性质。

Nibbānagamanaṭṭhenāti nibbānaṃ gacchati adhigacchati etenāti nibbānagamanaṃ,soyeva aviparītasabhāvatāya attho, tena nibbānagamanaṭṭhena, nibbānādhigamūpāyatāyāti attho. Magganīyaṭṭhenāti gavesitabbatāya. ‘‘Gamanīyaṭṭhenā’’ti vā pāṭho, upagantabbatāyāti attho. ‘‘Rāgādīhī’’ti iminā rāgadosamohānaṃyeva gahaṇaṃ ‘‘rāgo malaṃ, doso malaṃ, moho mala’’nti (vibha. 924) vacanato. ‘‘Abhijjhāvisamalobhādīhī’’ti pana iminā sabbesampi upakkilesānaṃ saṅgaṇhanatthaṃ te visuṃ uddhaṭā. ‘‘Sattānaṃ visuddhiyā’’ti vuttassa atthassa ekantikataṃ dassento ‘‘tathā hī’’tiādimāha. Kāmaṃ ‘‘visuddhiyā’’ti sāmaññajotanā, cittasseva pana visuddhi idhādhippetāti dassetuṃ ‘‘rūpamalavasena panā’’tiādi vuttaṃ. Na kevalaṃ aṭṭhakathāvacanameva, atha kho idaṃ ettha āhacca bhāsitanti dassento ‘‘tathā hī’’tiādimāha.

“涅槃前进之所”意味着进入和达到涅槃。这里“前进之所”表达涅槃的实现方法和涅槃的达到。谓“应探求之所”，也有“应前往之所”之意。“贪瞋痴”等二恶烦恼，以“染污”之义说明。又云“染污为贪嗔痴”等脏污。为清净烦恼，世尊称“众生净化”，以显示该义。“如是”者，为说明其意涵，并非止于注释之言，而是结合此处说明后表达“如是”的语气。

Sā panāyaṃ cittavisuddhi sijjhamānā yasmā sokādīnaṃ anuppādāya saṃvattati, tasmā vuttaṃ ‘‘sokaparidevānaṃ samatikkamāyā’’tiādi. Tattha socanaṃ ñātibyasanādinimittaṃ cetaso santāpo antonijjhānaṃ soko. Ñātibyasanādinimittameva sokāvatiṇṇato ‘‘kahaṃ ekaputtaka kahaṃ ekaputtakā’’tiādinā (ma. ni. 2.353, 354; saṃ. ni. 2.63) paridevanavasena vācāvippalāpo paridavanaṃ paridevo. Āyatiṃ anuppajjanaṃ idha samatikkamoti āha ‘‘pahānāyā’’ti. Taṃ panassa samatikkamāvahataṃ nidassanavasena dassento ‘‘ayañhī’’tiādimāha.

此处说心之清净已达故，不生忧伤诸苦，故称“超越忧伤之境”等。此中“忧伤”是指因亲情缘故的心中悲痛及离别之哀伤。以“亲族怨恨”等因缘所致的悲痛，透过语言的伤感及悲伤言说表现出来。此心不生乃谓“不生于来世”，故言“抛弃”言。又以此为例，以所证明的示现说道“这是正见”等语。

Tattha yaṃ pubbe, taṃ visodhehīti atītesu khandhesu taṇhāsaṃkilesavisodhanaṃ vuttaṃ. Pacchāti parato . Teti tuyhaṃ. Māhūti mā ahu. Kiñcananti rāgādikiñcanaṃ, etena anāgatesu khandhesu saṃkilesavisodhanaṃ vuttaṃ. Majjheti tadubhayavemajjhe. No ce gahessasīti na upādiyissasi ce, etena paccuppanne khandhappabandhe upādānappavatti vuttā. Upasanto carissasīti evaṃ addhattayagatasaṃkilesavisodhane sati nibbutasabbapariḷāhatāya upasanto hutvā viharissasīti arahattanikūṭena gāthaṃ niṭṭhapesi. Tenāha ‘‘imaṃ gātha’’ntiādi.

这里说“过去已净”，意谓对过去蕴含烦恼的清净净化。以“后”表示之后的事。意谓 “没有”等。“烦恼”指的是贪欲等一切烦恼，以此表明未来蕴含烦恼的清净净化。中间则说“两者之中”的意思。若“不把它握持”，则“不会起取”，此即表示对现行蕴的取着而生起。清净于内心的烦恼净除，是由于正念止息了种种烦恼的缘故，故称之为安住清净。最后用阿拉汉品的偈颂结尾，称为“此偈”等语。

Puttāti orasā, aññepi vā dinnakakittimādayo ye keci. Pitāti janako, aññepi vā pituṭṭhāniyā. Bandhavāti ñātakā. Ayañhettha attho – puttā vā pitā vā bandhavā vā antakena maccunā adhipannassa abhibhūtassa maraṇato tāṇāya na honti. Kasmā? Natthi ñātīsu tāṇatāti. Na hi ñātīnaṃ vasena maraṇato ārakkhā atthi, tasmā paṭācāre ‘‘ubho puttā kālaṅkatā’’tiādinā (apa. therī 1.498) mā niratthakaṃ paridevi, dhammaṃyeva pana yāthāvato passāti adhippāyo. Sotāpattiphale patiṭṭhitāti yathānulomaṃ pavattitāya sāmukkaṃsikāya dhammadesanāya pariyosāne sahassanayapaṭimaṇḍite sotāpattiphale patiṭṭhahi. Kathaṃ panāyaṃ satipaṭṭhānamaggavasena sotāpattiphale patiṭṭhāsīti āha ‘‘yasmā panā’’tiādi. Na hi catusaccakammaṭṭhānakathāya vinā sāvakānaṃ ariyamaggādhigamo atthi. ‘‘Imaṃ gāthaṃ sutvā’’ti panidaṃ sokavinodanavasena pavattitāya gāthāya paṭhamaṃ sutattā vuttaṃ, sāpi hi saccadesanāya parivārabandhā eva aniccatākathāti katvā. Itaragāthāyaṃ pana vattabbameva natthi. Bhāvanāti paññābhāvanā. Sā hi idha adhippetā. Tasmāti yasmā rūpādīnaṃ aniccādito anupassanāpi satipaṭṭhānabhāvanāva, tasmā. Tepīti santatimahāmattapaṭācārāpi.

儿子谓之儿女，其他诸如侄子孙子等亦属之。父亲谓之父母，其他如祖父母亦属之。亲属谓之亲戚。这里的含义是：儿子或父亲或亲属，在死者所支配、死亡所迫使者的情况下，不悉能脱离死亡之苦。这是为何？因亲属之间并无超越死亡的保护。诚然，亲属聚合并不能防止死亡，因此不要因经『父子俱受玷污』等语而无谓地忧伤悲叹，应当明了教法实情，以此为修行正见。故得初果者，乃因按照法的自然进展，即应依教法精进忏悔，众多智慧中坚定初果。据此说，什法乃由四圣谛修行而成，离不开断除四圣谛的说法，若无四圣谛，修行者难以成圣道。听闻此偈，以散除忧愁心起，偈中首句是说，断灭可观如是实理是遗弃无常之苦之根因。其它偈中道理相同，无多讲述。所谓修习即智慧修习，此智慧修习正是此地主旨。因此，因观无常诸法，所以观所修为念处的智慧修习，故此。至于颂言多如洪流般分布至各部众，意即极广泛传播。

Pañcasatecoreti satasatacoraparivāre pañcacore paṭipāṭiyā pesesi, te araññaṃ pavisitvā theraṃ pariyesantā anukkamena therassa samīpe samāgacchiṃsu. Tenāha ‘‘te gantvā theraṃ parivāretvā nisīdiṃsū’’ti. Vedanaṃ vikkhambhetvāti ūruṭṭhibhedapaccayaṃ dukkhavedanaṃ amanasikārena vinodetvā. Pītipāmojjaṃ uppajji vippaṭisāralesassapi asambhavato. Tenāha ‘‘parisuddhaṃ sīlaṃ nissāyā’’ti. Therassa hi sīlaṃ paccavekkhato parisuddhaṃ sīlaṃ nissāya uḷāraṃ pītipāmojjaṃ uppajjamānaṃ ūruṭṭhibhedajanitaṃ dukkhavedanaṃ vikkhambhesi. Tiyāmarattinti accantasaṃyoge upayogavacanaṃ, tenassa vipassanāyaṃ appamādaṃ, paṭipattiussukkāpanañca dasseti. Pādānīti pāde. Saṃyamessāmīti saññapessāmi, saññattiṃ karissāmīti attho. Aṭṭiyāmīti jigucchāmi. Harāyāmīti lajjāmi. Vipassisanti sampassiṃ.

五百盗贼中，属盗贼群中五盗循序出现，彼等入林寻觅长老，得以一同亲近，在一起。遂告言：「你们去围困长老，坐下。」「摧破苦受」含意为刺激讪毁根由的身体痛苦乃因不留心而被调伏。愉悦欢喜生起，对于没有妨碍者甚至不可能。遂告言：「依赖清净戒律。」观察长老的戒律，基于清净戒，极大欢喜生起，摧破因身体痛苦而起的苦受。三时之语为紧密结合一切用途的词语，显示修习内观精进、实践放松。足谓之脚。调摄意为约束、收束、规范。厌恶意为嫌弃，羞愧。觉察谓之观看。

Pacalāyantānanti pacalāyikānaṃ niddaṃ upagatānaṃ. Agatinti agocaraṃ. Vatasampannoti dhutaguṇasampanno. Pamādanti pacalāyanaṃ sandhāyāha. Oruddhamānasoti uparuddhaadhicitto. Pañjarasminti sarīre. Sarīrañhi nhārusambandhaaṭṭhisaṅghāṭatāya idha ‘‘pañjara’’nti vuttaṃ.

所谓动摇，是指动摇者中入睡者。所谓未至，是指不来临者。善根充足，是指具备良好品质者。所谓漫不经心，是指放逸不精进者。所谓心被拘束者，谓心被阻碍所缚。身体即是囚笼联络绳索，在此被称为「囚笼」。

Pītavaṇṇāya pana paṭākāya kāyaṃ pariharaṇato, mallayuddhacittakatāya ca ‘‘pītamallo’’ti paññāto pabbajitvā pītamallatthero nāma jāto. Tīsu rajjesūti paṇḍucoḷagoḷarajjesu. ‘‘Sabbamallā sīhaḷadīpe sakkārasammānaṃ labhantī’’ti tambapaṇṇidīpaṃ āgamma. Taṃyeva aṅkusaṃ katvāti ‘‘rūpādayo ‘mamā’ti na gahetabbā’’ti natumhākavaggena pakāsitamatthaṃ attano cittamattahatthino aṅkusaṃ katvā. Pādesu avahantesūti ativelaṃ caṅkamanena akkamituṃ asamatthesu. Jaṇṇukehi caṅkamati ‘‘nisinne niddāya avasaro hotī’’ti. Byākaritvāti attano vīriyārambhassa saphalatāpavedanamukhena sabrahmacārīnaṃ tattha ussāhaṃ janento aññaṃ byākaritvā. Bhāsitanti vacanaṃ, kassa pana tanti āha ‘‘buddhaseṭṭhassa sabbalokaggavādino’’ti. ‘‘Na tumhāka’’ntiādi tassa pavattiākāradassanaṃ. Tayidaṃ me saṅkhārānaṃ accantavūpasamakāraṇanti dassento ‘‘aniccā vatā’’ti gāthamāhari, tena idānāhaṃ saṅkhārānaṃ khaṇe khaṇe bhaṅgasaṅkhātassa rogassa abhāvena arogo parinibbutoti dasseti.

身着黄色袈裟，身修持斩恶意欲而离苦飞升，名为黄色拳头长老。三郡乃巴利文意指三州，在锡兰岛诸邦境域。谓曰：「锡兰岛上所有拳头群皆能受尊敬。」称锡兰为「锣巴尼」(Tambapanni)之意。手执钩子者，是告示因「身等诸染相」非我；钩子为自心专有，不可他人取得。脚下践踏，讥笑无法行走者。用牙齿行走，是指坐卧及睡眠时机也为因。发言，是指因表达其精进成功为同修激励他人，同时亦劝诫众生。言辞即语句，他答曰：「是世尊、全世界首尊说法者。」世尊答曰：「非尔」等语，以示久远入定诸行断尽时刻。由此示现色法无常，故宣说：「无常也。」由此时开始，断除众行无常病而成无病涅槃相。

Assāti sakkassa. Upapattīti devūpapatti. Puna pākatikāva ahosi sakkabhāveneva upapannattā.

阿萨者为萨咖身分。上生是天生。复如斑驳者，既为萨咖身分所生。

Subrahmāti evaṃnāmo. Accharānaṃ nirayūpapattiṃ disvā tato pabhuti satataṃ pavattamānaṃ attano cittutrāsaṃ sandhāyāha ‘‘niccaṃ utrastamidaṃ citta’’ntiādi. Tattha utrastanti santastaṃ bhītaṃ . Ubbigganti saṃviggaṃ. Utrastanti vā saṃviggaṃ. Ubbigganti bhayavasena saha nissayena sañcalitaṃ. Anuppannesūti anāgatesu. Kiccesūti tesu tesu itikattabbesu. ‘‘Kicchesū’’ti vā pāṭho, dukkhesūti attho, nimittatthe cetaṃ bhummaṃ, bhāvidukkhanimittanti attho. Uppatitesūti uppannesu kiccesūti yojanā. Tadā attano parivārassa uppannaṃ dukkhaṃ sandhāya vadati.

谓名为大梵。观看地狱受苦之现象后，心中辗转苦恼，忧虑生起，谓心常被此恐惧搅扰。此处所说「惊惧」是外形畏惧；「慌乱」是因恐怖而颤栗；「惊惧」与「慌乱」两合而动摇不定。未降临者即未来。事务者为各类事务及须修持事。此处谓「事务」为痛苦无常之因。自言当时心因烦恼增长，言及心内众苦，而苦即无常之因。于是论述自家烦恼生起所苦。

Bojjhāti bodhito, ariyamaggatoti attho. ‘‘Aññatrā’’ti ca padaṃ apekkhitvā nissakkavacanaṃ, bodhiṃ ṭhapetvāti attho. Sesesupi eseva nayo. Tapasāti tapokammato, tena maggādhigamassa upāyabhūtaṃ sallekhapaṭipadaṃ dasseti. Indriyasaṃvarāti manacchaṭṭhānaṃ indriyānaṃ saṃvaraṇato , etena satisaṃvarasīsena sabbampi saṃvarasīlaṃ, lakkhaṇahāranayena vā sabbampi catupārisuddhisīlaṃ dasseti. Sabbanissaggāti sabbassapi nissajjanato sabbakilesappahānato. Kilesesu hi nissaṭṭhesu kammavaṭṭaṃ, vipākavaṭṭañca nissaṭṭhameva hotīti. Sotthinti khemaṃ anupaddavataṃ.

“Bojjhāti”者，谓觉知、了知；“bodhito”者，觉悟。此谓“圣道”之义。依“aññatrā”一词为依凭，是依附语句，意在建立“觉悟”。余下诸义亦同理。所谓“苦行”者，即苦修之业，指借苦行以达道之修持方式。所谓“根法规束”者，即心入六处对六根之约束。谓借正念约束而具全戒也，亦显出戒虽因放弃而丧，因戒而显四净戒全也。所谓“全舍者”，即拋弃一切，斩断一切染污。正因断尽染污，业轮、果轮自然断绝。谓此为护持，安稳且不损坏者。

Ñāyati nicchayena kamati nibbānaṃ, taṃ vā ñāyati paṭivijjhīyati etenāti ñāyo, ariyamaggoti āha ‘‘ñāyo vuccati ariyo aṭṭhaṅgiko maggo’’ti. Taṇhāvānavirahitattāti taṇhāsaṅkhātavānavivittattā. Taṇhā hi khandhehi khandhaṃ, kammunā phalaṃ, sattehi ca dukkhaṃ vinati saṃsibbatīti ‘‘vāna’’nti vuccati, tayidaṃ natthi ettha vānaṃ, na vā etasmiṃ adhigate puggalassa vānanti nibbānaṃ, asaṅkhatā dhātu. Parappaccayena vinā paccakkhakaraṇaṃ sacchikiriyāti āha ‘‘attapaccakkhatāyā’’ti.

当知，明确安稳地证得涅槃，此名为“了解”，亦称为“穿透”，谓之“圣道”。所谓“断除渴爱”，即断灭渴爱之林，故称“灭绝之处”。渴爱者以蕴为林，业为果，众生因此受苦，故名“林”，谓此有绝无暂存，非涅槃之所及。涅槃为无为界，非他因而成，故称“自因”；故世尊谓“因为自因”，是说此系自己的究竟实现。

Nanu ‘‘visuddhiyā’’ti cittavisuddhiyā adhippetattā visuddhiggahaṇenevettha sokasamatikkamādayopi gahitā eva honti, te puna kasmā gahitāti anuyogaṃ sandhāya ‘‘tattha kiñcāpī’’tiādi vuttaṃ. Sāsanayuttikovideti saccapaṭiccasamuppādādilakkhaṇāyaṃ dhammanītiyaṃ cheke. Taṃ tamatthaṃñāpetīti ye ye bodhaneyyapuggalā saṅkhepavitthārādivasena yathā yathā bodhetabbā, attano desanāvilāsena bhagavā te te tathā tathā bodhento taṃ tamatthaṃ ñāpeti. Taṃ taṃ pākaṭaṃ katvā dassentoti atthāpattiṃ agaṇento taṃ tamatthaṃ pākaṭaṃ katvā dassento. Na hi sammāsambuddho atthāpattiñāpakādisādhanīyavacanāti. Saṃvattatīti jāyati, hotīti attho. Yasmā anatikkantasokaparidevassa na kadāci cittavisuddhi atthi sokaparidevasamatikkamanamukheneva cittavisuddhiyā ijjhanato, tasmā āha ‘‘sokaparidevānaṃ samatikkamena hotī’’ti. Yasmā pana domanassapaccayehi dukkhadhammehi phuṭṭhaṃ puthujjanaṃ sokādayo abhibhavanti, pariññātesu ca tesu te na honti, tasmā vuttaṃ ‘‘sokaparidevānaṃ samatikkamo dukkhadomanassānaṃ atthaṅgamenā’’ti. Ñāyassāti aggamaggassa, tatiyamaggassa ca. Tadadhigamena hi yathākkamaṃ dukkhadomanassānaṃ atthaṅgamo. Sacchikiriyābhisamayasahabhāvīpi itarābhisamayo tadavinābhāvato sacchikiriyābhisamayahetuko viya vutto. Ñāyassādhigamo nibbānassa sacchikiriyāyāti phalañāṇena vā paccakkhakaraṇaṃ sandhāya vuttaṃ, ‘‘nibbānassa sacchikiriyāyā’’ti sampadānavacanañcetaṃ daṭṭhabbaṃ.

岂非说“清净”即心之清净，清净者，谓断除污染之义。即使有忧愁痛苦等亦被摄受，为什么着重此摄受？目的在于指出“此处亦有”。适应经律之意，实为断除缘起等诸法之标识。论述即是给诸应觉悟者略说详解，佛亦因其教理而随机启发其理。示现义理而不以义理为说说经文。正觉者非以阐明说理为手段。谓“发生”即“生起”，“存在”即“有”，因为未逾越忧愁痛苦之心净故，谓“因得内心清净，故克服忧愁痛苦”。彼愁苦生于凡夫受报，智者则无此忧悔，故言“忧愁痛苦之克服，谓忧痛断灭之行”。“了解”即“第一圣道”及“第三圣道”。因证得故，痛苦忧愁断灭。说与现实达成同行；虽有异时，此时无，犹并伴随时因，言与异时相宜。证得了解即是涅槃得证，故为判断标识。

Vaṇṇabhaṇananti pasaṃsāvacanaṃ. Tayidaṃ na idheva, atha kho aññatthāpi satthu āciṇṇaṃ evāti dassento ‘‘yatheva hī’’tiādimāha. Tattha ādimhi kalyāṇamādi vā kalyāṇaṃ etassāti ādikalyāṇaṃ. Sesapadadvayepi eseva nayo. Atthasampattiyā sātthaṃ. Byañjanasampattiyā sabyañjanaṃ. Sīlādipañcadhammakkhandhapāripūrito, upanetabbassa abhāvato ca kevalaparipuṇṇaṃ. Nirupakkilesato apanetabbassa ca abhāvato parisuddhaṃ. Seṭṭhacariyabhāvato sāsanabrahmacariyaṃ, maggabrahmacariyañca vo pakāsessāmīti. Ayamettha saṅkhepo, vitthāro pana visuddhimagge (visuddhi. 1.147) vuttanayeneva veditabbo. Ariyavaṃsāti ariyānaṃ buddhādīnaṃ vaṃsā paveṇiyo. Aggaññāti aggāti jānitabbā sabbavaṃsehi seṭṭhabhāvato. Rattaññāti cirarattāti jānitabbā. Vaṃsaññāti buddhādīnaṃ vaṃsāti jānitabbā. Porāṇāti purātanā anadhunātanattā. Asaṅkiṇṇāti avikiṇṇā anapanītā. Asaṅkiṇṇapubbāti ‘‘kiṃ imehī’’ti ariyehi na apanītapubbā . Na saṅkīyantīti idānipi tehi na apanīyanti. Na saṅkīyissantīti anāgatepi tehi na apanīyissanti. Appaṭikuṭṭhā…pe… viññūhīti ye loke viññū samaṇabrāhmaṇā, tehi appaccakkhatā aninditā, agarahitāti attho. ‘‘Visuddhiyā’’tiādīhīti visuddhiādidīpanehi. Padehīti vākyehi, visuddhiatthatādibhedabhinnehi vā dhammakoṭṭhāsehi. Upaddaveti anatthe. Visuddhinti visujjhanaṃ saṃkilesappahānaṃ. Vācuggatakaraṇaṃ uggaho. Pariyāpuṇanaṃ paricayo. Atthassa hadaye ṭhapanaṃ dhāraṇaṃ. Parivattanaṃ vācanaṃ.

所谓“赞美言”，即称赞语。此非仅止于此，佛亦喻以他义而有所述，“如同希求”诸语。例如“善起始”，指起初之善。后续亦作同义解释。谓因义之圆满而具释意，因文义饱满而生全释。谓无染者即完全不染，谓虽未修习而无污者即清净。因证得最上行为，明示教法修行、道德行为。此略说，详细可见清净之道论。所谓“圣传”，谓诸圣人诸佛之系谱。所谓“首”，谓为全系之首。所谓“久久”，意指长远岁月。谓“祖传”即诸佛传承。谓“古旧”，即久远而非新起。谓“未选”，即未被选择未采纳。谓“未被选之初”，指过去诸圣人未选该传。谓非将来选，指未来亦不采纳。谓“不乱”，即有序不杂。谓“觉者”，指诸世间慧者众生，彼等心无邪恶，清白安稳。谓“清净”及其指示，谓通过清净字词之启发。谓“上句”，即言辞；谓“清净之义”，谓语所阐之义理。谓“烦恼”，意谓无益之物。谓“清净”，即清净、除染净化。谓“产生出声”，即谋求声音表达。谓“全面充满”，即涵盖累摄。谓“立于心中”，意谓存于心中。谓“循环”，即言之反复。

Gandhārakoti gandhāradese uppanno. Pahontīti sakkonti. Aniyyānikamaggāti micchāmaggā, micchattaniyatāniyatamaggāpi vā. Suvaṇṇanti kūṭasuvaṇṇampi vuccati. Maṇīti kācamaṇipi, muttāti veḷujāpi, pavāḷanti pallavopi vuccatīti rattajambunadādipadehi te visesitā.

“迦诃罗”者，意指生于迦诃罗国土者。谓其为“天帝所破者”，即萨咖也次之为措辞。谓“非正道”，即谬误之道；谓错误之道，称为邪道。谓“黄金”，并含指代为山间黄金。谓“宝石”，含玉石之意。谓“泥”，含泥土；谓“芽蘖”，谓嫩枝，诸以如是诸地名加以分别。

Na tato heṭṭhāti idhādhippetakāyādīnaṃ vedanādisabhāvattābhāvā, kāyavedanācittavimuttassa tebhūmakadhammassa visuṃ vipallāsavatthantarabhāvena gahitattā ca heṭṭhā gahaṇesu vipallāsavatthūnaṃ aniṭṭhānaṃ sandhāya vuttaṃ, pañcamassa pana vipallāsavatthuno abhāvā ‘‘na uddha’’nti āha. Ārammaṇavibhāgena hettha satipaṭṭhānavibhāgoti. Tayo satipaṭṭhānāti satipaṭṭhāna-saddassa atthuddhāradassanaṃ, na idha pāḷiyaṃ vuttassa satipaṭṭhāna-saddassa atthadassananti. Ādīsu hi satigocaroti ettha ādi-saddena ‘‘phassasamudayā vedanānaṃ samudayo, nāmarūpasamudayā cittassa samudayo, manasikārasamudayā dhammānaṃ samudayo’’ti (saṃ. ni. 5.408) ‘‘satipaṭṭhānā’’ti vuttānaṃ sabhigocarānaṃ pakāsake suttappadese saṅgaṇhāti. Evaṃ ‘‘paṭisambhidāpāḷiya’’mpi (paṭi. ma. 2.34) avasesapāḷippadesadassanattho ādi-saddo daṭṭhabbo. Satiyā paṭṭhānanti satiyā patiṭṭhātabbaṭṭhānaṃ. Dānādīni karontassa rūpādīni satiyā ṭhānaṃ hontīti taṃnivāraṇatthamāha ‘‘padhānaṃ ṭhāna’’nti. Pa-saddo hi idha ‘‘paṇītā dhammā’’tiādīsu (dha. saṃ. mātikā 14) viya padhānatthadīpakoti adhippāyo.

其非如上所言，依照此所谓“身等所系感受”之无，谓身受解脱心，三地性质，众多颠倒所受，故在下属中盖无，因盖无故，言及颠倒因缘不能存在，故称其“非上”。所谓起处，即是四念处之分辨法别。谓三念处，意指详细指出四念处之义，非以巴利正本四念处意义为标的。初者谓“触感起因”，谓名色起因，谓注重法起因。于经处点明四念处之述及结集。谓以此为对象涵盖，言诸四念处也。谓“念起处”，即念应当立于所处处所。谓“作施诸事”等者，谓以身等为念处。谓此为障碍故言“努力之所”。谓此谓“殊胜法”之示现所在。

Ariyoti ariyaṃ sabbasattaseṭṭhaṃ sammāsambuddhamāha. Etthāti etasmiṃ saḷāyatanavibhaṅgasutte.(Ma. ni. 3.310) suttekadesena hi suttaṃ dasseti. Tattha hi –

所谓『圣者』者，为诸众生中至上之者，正自觉者如来是也。此义出于此处名为六入处分别经中。（马尼释·三百一十页）此处经文中即有所显示。其文曰：

‘‘Tayo satipaṭṭhānā yadariyo…pe… arahatīti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ. Idha, bhikkhave, satthā sāvakānaṃ dhammaṃ deseti anukampako hitesī anukampaṃ upādāya ‘idaṃ vo hitāya idaṃ vo sukhāyā’ti. Tassa sāvakā na sussūsanti. Na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthu sāsanā vattanti. Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṃ paṭisaṃvedeti, anavassuto ca viharati sato sampajāno. Idaṃ, bhikkhave, paṭhamaṃ satipaṭṭhānaṃ. Yadariyo sevati…pe… arahati.

『三种念处修行法……已毕……谓阿拉汉。』此述已成，且为依此所说也。云何？诸比库，师长为弟子们宣说法时，起于慈愍，心怀利益，怀护怜悯而言：「此法为尔等利益，此法为尔等安乐。」弟子们因此不生烦闷，亦不闭耳不闻，不废弃他心，受持奉行师法教团。彼时，诸比库，正如来既非无我之心，亦不觉知其无我，乃住于正念正知，安住无失。此为第一念处。念处修行者如是证得阿拉汉果……

Puna caparaṃ, bhikkhave, satthā…pe...idaṃ vo sukhāyāti . Tassa ekacce sāvakā na sussūsanti…pe… na ca vokkamma satthu sāsanā vattanti. Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṃ paṭisaṃvedeti, na ca attamano hoti, na ca attamanataṃ paṭisaṃvedeti, anattamanatā ca attamanatā ca tadubhayaṃ abhinivajjetvā upekkhako viharati sato sampajāno. Idaṃ vuccati, bhikkhave, dutiyaṃ.

复次，诸比库，师长说曰………尔等安乐是也。彼时有些弟子不生烦闷……不废弃师教，住于正念正知。彼时，如来既非无我之心，亦不觉知其无我，亦非我执之心，亦不觉知我执。无我与我执二者俱舍，彼时无分别心慈悲，正念正知安住是也。此谓第二。

Puna caparaṃ, bhikkhave…pe… sukhāyāti, tassa sāvakā sussūsanti…pe… vattanti. Tatra, bhikkhave, tathāgato attamano ceva hoti, attamanatañca paṭisaṃvedeti, anavassuto ca viharati sato sampajāno. Idaṃ vuccati, bhikkhave, tatiya’’nti (ma. ni. 3.311).

复次，如来说曰……尔等安乐是也，弟子们生起烦闷……废弃师法教团。彼时如来则有我执之心，并觉知我执。然不著我，亦住于正念正知。如是为第三。』（马尼释·三百一十一页）

Evaṃ paṭighānunayehi anavassutatā, niccaṃ upaṭṭhitassatitāya tadubhayavītivattatā ‘‘satipaṭṭhāna’’nti vuttā. Buddhānaṃyeva hi niccaṃ upaṭṭhitassatitā hoti āveṇikadhammabhāvato, na paccekabuddhādīnaṃ. Pa-saddo ārambhaṃ joteti, ārambho ca pavattīti katvā āha ‘‘pavattayitabbatoti attho’’ti. Satiyā karaṇabhūtāya paṭṭhānaṃ paṭṭhapetabbaṃ satipaṭṭhānaṃ. Ana-saddo hi bahulaṃvacanena kammatthopi hotīti. Tathāssa kattuatthopi labbhatīti ‘‘paṭṭhātīti paṭṭhāna’’nti vuttaṃ. Paṭṭhātīti ettha pa-saddo bhusatthavisiṭṭhaṃ pakkhandanaṃ dīpetīti ‘‘okkanditvā pakkhanditvā pattharitvā pavattatīti attho’’ti āha. Puna bhāvatthaṃ sati, saddaṃ, paṭṭhānasaddañca vaṇṇento ‘‘atha vā’’tiādimāha, tena purimavikappe sati, saddo, paṭṭhāna-saddo ca kattuatthoti viññāyati. Saraṇaṭṭhenāti cirakatassa, cirabhāsitassa ca anussaraṇaṭṭhena. Idanti yaṃ ‘‘satiyeva satipaṭṭhāna’’nti vuttaṃ, idaṃ. Idha imasmiṃ suttapadese adhippetaṃ.

以如是烦闷放逸皆无执着、恒住圣者教法，二者俱除，故称为『念处』。唯诸佛恒住，因其法义光明殊胜，非独偏于辟支佛等眾。由『pa-saddo』者起始点明，复言『起始转动』，故曰『当转』义。念乃维系修行之要，故须建立此念处即念处。『an-saddo』即无声，多由口说表示作业；故此处意谓行为时同时受持令成立，『paṭṭhāna』即维系。此义备阐，为谓『paṭṭhāti paṭṭhāna』，即起动、驱使意也。『paṭṭhāti』此处音节丰富，显胜斥惑，意为「经由晓破、摧折、发动、振奋」。稍后描述念、声、维系音节，称谓『然而』以言各时念、声、维系音节之作用。此即「念处中念」义，亦为本经文重点。这里释文所在，是此经文处所说明也。

Yadi evanti. Yadi sati eva satipaṭṭhānaṃ, sati nāma eko dhammo, evaṃ sante kasmā ‘‘satipaṭṭhānā’’ti bahuvacananti āha ‘‘satibahuttā’’tiādi. Yadi bahukā tā satiyo, atha kasmā ‘‘maggo’’ti ekavacananti yojanā. Maggaṭṭhenāti niyyānaṭṭhena. Niyyāniko hi maggadhammo, teneva niyyānikabhāvena ekattūpagato ekantato nibbānaṃ gacchati, atthikehi ca tadatthaṃ maggīyatīti āha ‘‘vuttañheta’’nti, attanāva pubbe vuttaṃ paccāharati. Tattha catassopi cetāti kāyānupassanādivasena catubbidhāpi ca etā satiyo. Aparabhāgeti ariyamaggakkhaṇe. Kiccaṃ sādhayamānāti pubbabhāge kāyādīsu subhasaññādividhamanavasena visuṃ visuṃ pavattitvā maggakkhaṇe satiyeva tattha catubbidhassapi vipallāsassa samucchedavasena pahānakiccaṃ sādhayamānā ārammaṇakaraṇavasena nibbānaṃ gacchati. Catukiccasādhaneneva hettha bahuvacananiddeso. Evañca satīti evaṃ maggaṭṭhena ekattaṃ upādāya ‘‘maggo’’ti ekavacanena, ārammaṇabhedena catubbidhataṃ upādāya ‘‘cattāro’’ti ca vattabbatāya sati vijjamānattā. Vacanānusandhinā ‘‘ekāyano aya’’ntiādikā desanā sānusandhikāva, na ananusandhikāti adhippāyo. Vuttamevatthaṃ nidassanena paṭipādetuṃ ‘‘mārasenappamaddana’’nti (saṃ. ni. 5.224) suttapadaṃ ānetvā ‘‘yathā’’tiādinā nidassanaṃ saṃsandati. ‘‘Tasmā’’tiādi nigamanaṃ.

若如是说，若唯有念即念处，念乃唯一法，既然如此，何以复以复数『念处』述之，故说『念众多』等。倘念多复数，何以『道』为单数？此指『道』为归宿、终极所在。因道法具此归宿性，故一而摄入诸念以证涅槃，且以有意义而著之曰「道已说明」。此中亦涵摄四念，即身观等四众多。言为圣道部分，前半中修持正身等，各种妙方便渐次行使，至道时念等四皆悉无变态，彻底斩断障碍，作为修行基础，而至涅槃。此四念为修持四务等，故以复数标示。此外，该以法连接释义复合意，由于“同道”为一体起点，以『道』单数说，若根据开端分，谓四种众多，则以「四」计数。句意解释‘单行’、‘入一途’等法门，言淳修一行至终，是故『化说』中并非无从而说。依文中义理根据修行细节展现，举例如《魔王淳治》，取经节文，谓『如是』起始如常。终结用语如‘因此’等。

Visesato kāyo, vedanā ca assādassa kāraṇanti tappahānatthaṃ tesu taṇhāvatthūsu oḷārikasukhumesu asubhadukkhabhāvadassanāni mandatikkhapaññehi taṇhācaritehi sukarānīti tāni tesaṃ ‘‘visuddhimaggo’’ti vuttāni. Tathā ‘‘niccaṃ attā’’ti abhinivesavatthutāya diṭṭhiyā visesakāraṇesu cittadhammesu aniccānattatādassanāni sarāgādivasena, saññāphassādivasena, nīvaraṇādivasena ca nātippabhedātippabhedagatesu tesu tappahānatthaṃ mandatikkhapaññānaṃ diṭṭhicaritānaṃ sukarānīti tesaṃ tāni ‘‘visuddhimaggo’’ti vuttāni. Ettha ca yathā cittadhammānampi taṇhāya vatthubhāvo sambhavati, tathā kāyavedanānampi diṭṭhiyāti satipi nesaṃ catunnampi taṇhādiṭṭhivatthubhāve yo yassā sātisayapaccayo, taṃ dassanatthaṃ visesaggahaṇaṃ katanti daṭṭhabbaṃ. Tikkhapaññasamathayāniko oḷārikārammaṇaṃ pariggaṇhanto tattha aṭṭhatvā jhānaṃ samāpajjitvā uṭṭhāya vedanaṃ pariggaṇhātīti vuttaṃ ‘‘oḷārikārammaṇe asaṇṭhahanato’’ti. Vipassanāyānikassa pana sukhume citte, dhammesu ca cittaṃ pakkhandatīti cittadhammānupassanānaṃ mandatikkhapaññavipassanāyānikānaṃ visuddhimaggatā vuttā.

身体和感受特别是成为苦灭的原因，正是在于那些起贪欲的欲望的基础上，存在着情欲细微、柔软之感受，这些感受显现不善之苦的现象，由于愚痴不明的智慧所制约，有着跟随欲望的特性，因此难以断除。故此，这些被称为“净道”。又如欲“我常在”的执著之见产生时，于心法这类因无常之见所生的贪恋等，诸如想的染着、触的染着、烦恼等染污诸法，因其不分别彼此间的断与不断，使愚昧智慧对于此见执着，难于断除，故亦被称为“净道”。这里如同心法亦生欲望之因缘，因此于身、心、感受、法所生的诸欲见中，对应于各自的烦恼条件，应特别了知并明察，此理当明白观察。说有精进智慧之人，以正念观察细微身感，入定而后起，起后则了知感受，谓此“于感受境界不迷惑”。而观照的净修行者，以精微智慧反观心法，心随法转不染执，是精进智慧观察修行者所到达的净化之道。

Tesaṃ tatthāti ettha tattha-saddassa ‘‘pahānattha’’nti etena yojanā. Parato tesaṃ tatthāti etthāpi eseva nayo. Pañca kāmaguṇā savisesā kāye labbhantīti visesena kāyo kāmoghassa vatthu, bhavesu sukhaggahaṇavasena bhavassādo hotīti bhavoghassa vedanā vatthu, santatighanaggahaṇavasena visesato citte attābhiniveso hotīti diṭṭhoghassa cittaṃ vatthu, dhammesu vinibbhogassa dukkarattā, dhammānaṃ dhammamattatāya duppaṭivijjhattā ca sammoho hotīti avijjoghassa dhammā vatthu, tasmā tesu tesaṃ pahānatthaṃ cattārova vuttā.

这里“彼此中”的“彼此”二字，即指“断除之为目的”。随后说这些“彼此”，其含义亦同。五种感官之欲贪显著呈现于身上，是因欲贪缘故。生存境界对苦乐的执取导致存在烦恼，构成有漏烦恼之苦。对自我的执著集中于心，导致见惑的心。因无明而在诸法中生起难以穿透的迷惑，是无明之法的根本。由此，这五者的断除成为重点，故称作“四者”是针对它们的断除而立。

Evaṃ kāyādīnaṃ kāmoghādivatthubhāvakathaneneva kāmayogakāmāsavādīnampi vatthubhāvo dīpito hoti oghehi tesaṃ atthato anaññattā. Yadaggena ca kāyo kāmoghādīnaṃ vatthu, tadaggena abhijjhākāyaganthassa vatthu. ‘‘Dukkhāya vedanāya paṭighānusayo anusetī’’ti dukkhadukkhavipariṇāmadukkhasaṅkhāradukkhabhūtā vedanā visesena byāpādakāyaganthassa vatthu. Citte niccaggahaṇavasena sassatassa attano sīlena suddhīti ādi parāmasanaṃ hotīti sīlabbataparāmāsassa cittaṃ vatthu. Nāmarūpaparicchedena bhūtaṃ bhūtato apassantassa bhavavibhavadiṭṭhisaṅkhāto idaṃsaccābhiniveso hotīti tassa dhammā vatthu. Kāyassa kāmupādānavatthutā vuttanayāva. Yadaggena hi kāyo kāmoghassa vatthu, tadaggena kāmupādānassapi vatthu atthato abhinnattā. Sukhavedanassādavasena paralokanirapekkho ‘‘natthi dinna’’ntiādikaṃ (dī. ni. 1.171; ma. ni. 1.445; 2.95, 225; 3.91, 116; saṃ. ni. 3.210; dha. sa. 1221; vibha. 938) parāmāsaṃ uppādetīti diṭṭhupādānassa vedanā vatthu . Cittadhammānaṃ itarupādānavatthutā tatiyacatutthaganthayojanāyaṃ vuttanayā eva. Kāyavedanānaṃ chandadosāgativatthutā kāmoghabyāpādakāyaganthayojanāyaṃ vuttanayā eva. Santatighanaggahaṇavasena sarāgādicitte sammoho hotīti mohāgatiyā cittaṃ vatthu. Dhammasabhāvānavabodhe bhayaṃ hotīti bhayāgatiyā dhammā vatthu.

身等烦恼之缘所生的欲贪等烦恼境界，乃照此言说，同样也彰显诸欲贪烦恼者的烦恼境界本质。凡是身为欲贪之所缘，也是贪欲执著所聚集之所。痛苦感受因为其痛苦性质及因缘而为贪欲憎恶所依。心因对自己永恒性的执著，以对自身身语意清净之戒守作为依怙，被称为戒律摄持心。由于分辨名色为假，从而根本不见其真实性，便生轮回法见，此即执著境界，也是心法中的对象。身的欲取依执以言说，若因缘是身，则其所缘的欲取亦随之不异。乐受之不舍，乃生死彼岸不顾之原因，生起对无常事实的怀疑及负面评判，即见执著的乐受根本境界。非身心法的其他执著，也被归入三、四缘起根本结。身苦受欲贪烦恼，是由欲贪与嗔恨相互转动，因而产生执著烦恼。因对法之本性究竟觉悟而生诸恐怖，是恐怖根本境界之所缘。

Āhārasamudayā kāyassa samudayā, phassasamudayā vedanānaṃ samudayo, (saṃ. ni. 5.408) saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpanti (ma. ni. 3.126; udā. 1; vibha. 225) vacanato kāyādīnaṃ samudayabhūtā kabaḷīkāraphassamanosañcetanāviññāṇāhārā kāyādiparijānanena pariññātā hontīti āha ‘‘catubbidhāhārapariññattha’’nti. Pakaraṇanayoti nettipakaraṇavasena suttantasaṃvaṇṇanānayo.

饮食之生起是身之生起，触之生起是乐受之生起。依赖行之条件生起识，依识生起名色。以上所谓的“四种对饮食的了知”，即透过小烦恼、缘起及识的观察，乃至了达堕落、轻喜、意志、识的生起及其关系等，已被称为“论藏中有关饮食的了知”。此为论典的收集名目和三藏讲解的归纳方法。

Saraṇavasenāti kāyādīnaṃ, kusalādidhammānañca upadhāraṇavasena. Saranti gacchanti nibbānaṃ etāyāti satīti imasmiṃ atthe ekatte ekasabhāve nibbāne samosaraṇaṃ samāgamo ekattasamosaraṇaṃ. Etadeva hi dassetuṃ ‘‘yathā hī’’tiādi vuttaṃ.

“依止”是指诸身及其余有为善法的依止和凭借。它们依止着而生。依止生灭之理而归入涅槃。此中“一体”和“同处”意指在此义中，于整体和个别所集的涅槃，有一种相依相聚的止息关系，这就是说这一现象的统一与同存。正如经文中有此说法。

Ekanibbānapavesahetubhūto vā samānatāya eko satipaṭṭhānasabhāvo ekattaṃ, tattha samosaraṇaṃ ekattasamosaraṇaṃ, taṃsabhāgatāva, ekanibbānapavesahetubhāvaṃ pana dassetuṃ ‘‘yathā’’tiādimāha. Etasmiṃ atthe saraṇekattasamosaraṇāni saheva satipaṭṭhānekabhāvassa kāraṇattena vuttānīti daṭṭhabbāni, purimasmiṃ visuṃ. Saraṇavasenāti vā gamanavasenāti atthe sati tadeva gamanaṃ samosaraṇanti, samosaraṇe vā sati-saddatthavasena avuccamāne dhāraṇatāva satīti sati-saddatthantarābhāvā purimaṃ satibhāvassa kāraṇaṃ, pacchimaṃ ekabhāvassāti nibbānasamosaraṇepi sahitāneva tāni satipaṭṭhānekabhāvassa kāraṇāni vuttāni honti.

因入涅槃所致的单一涅槃状态，因止观而生的单一念处集会，这二者是一体的，名为“一体”。聚集而生的止息集会，是为了显示那单一涅槃状态。就此义分中说：“如是”等语。此辞对应的义理，是指出涅槃的依止与同聚，乃至念处的单相，皆是相互因缘而起。所谓依止，亦即随止观的往来，且念境持续，谓之持心不散。前义是持念，后义乃统一涅槃之止息，两者伴相而现，故述此義。

‘‘Cuddasavidhena, navavidhena, soḷasavidhena, pañcavidhenā’’ti idaṃ upari pāḷiyaṃ (dī. ni. 2.374) āgatānaṃ ānāpānapabbādīnaṃ vasena vuttaṃ, tesaṃ pana anantarabhedavasena, tadanugatabhedavasena ca bhāvanāya anekavidhatā labbhatiyeva, catūsu disāsu uṭṭhānakabhaṇḍasadisatā kāyānupassanāditaṃtaṃsatipaṭṭhānabhāvanānubhāvassa daṭṭhabbā.

此文所说的‘十四种、九种、十六种、五种’乃是出自上面巴利经文中关于入出息念的说法。虽说入息出息的修习法门有种种不同的细分，并且是根据时间段紧密相接或者依照次第而别，但各种分别的修习方法实际上皆获多样。此中尤以四向诸境起心动念的观照、身观等四念处的修习体验为最为重要，应当观察审察。

Kathetukamyatāpucchā itarāsaṃ pucchānaṃ idha asambhavato, niddesādivasena desetukamyatāya ca tathā vuttattā. ‘‘Idhā’’ti vuccamānapaṭipattisampādakassa bhikkhuno sannissayadassanaṃ, so cassa sannissayo sāsanato añño natthīti vuttaṃ ‘‘idhāti imasmiṃ sāsane’’ti. Dhamma…pe… lapanametaṃ tesaṃ attano sammukhābhimukhabhāvakaraṇatthaṃ, tañca dhammassa sakkaccasavanatthaṃ. ‘‘Gocare bhikkhave caratha sake pettike visaye’’tiādi (dī. ni. 3.80; saṃ. ni. 5.372) vacanato bhikkhugocarā ete dhammā, yadidaṃ kāyānupassanādayo. Tattha yasmā kāyānupassanādipaṭipattiyā bhikkhu hoti, tasmā ‘‘kāyānupassī viharatī’’tiādinā bhikkhuṃ dasseti bhikkhumhi taṃniyamatoti āha ‘‘paṭipattiyā bhikkhubhāvadassanato’’ti. Satthucariyānuvidhāyakattā, sakalasāsanasampaṭiggāhakattā ca sabbappakārāya anusāsaniyā bhājanabhāvo. Tasmiṃ gahiteti bhikkhumhi gahite. Bhikkhuparisāya jeṭṭhabhāvato rājagamanañāyena itarā parisāpi atthato gahitāva hontīti āha ‘‘sesā’’tiādi. Evaṃ paṭhamaṃ kāraṇaṃ vibhajitvā itarampi vibhajituṃ ‘‘yo ca ima’’ntiādi vuttaṃ.

讨论为何要提问以及在他处无法提出问题的缘由，是根据教义规定的方式诉说，应依此理解。所谓“此处如此”的意思，是指此教法中修行具足的比库依教行事、自察现证，其立足点是无可替代的教法。经文中说：“行于比库所知之地、如舍卫王城境等”，这诸法即包括身念修等。由于比库依照身念等修行，为此称他为“身观者”，是一种依教行持、依修习之显现。此乃为维护正法、确证三藏之完善的共同利益所引行，与此相应，比库群中德高者并随地方而为更严谨的守护，此即所云“统属”。由此首因分明，继而可分为他类事因，文中“或者此者”为此意。

Samaṃ careyyāti kāyādi visamacariyaṃ pahāya kāyādīhi samaṃ careyya. Rāgādivūpasamena santo, indriyadamena danto, catumagganiyāmena niyato, seṭṭhacaritāya brahmacārī, sabbattha kāyadaṇḍādioropanena nidhāya daṇḍaṃ. Ariyabhāve ṭhito so evarūpo bāhitapāpasamitapāpabhinnakilesatāhi ‘‘brāhmaṇo, samaṇo, bhikkhū’’ti ca veditabbo.

“平等而行”即放弃身体等方面的杂乱举止，以身心各方面均等行动。对贪嗔等起心的息灭而感欢喜，服从六根感官的约制，自守四正勤法，维持最纯正的行为方式的梵行，时时把身体诸恶法等作为鞭策对象。此人立于圣行中，以外在恶习息灭、远离分别的污浊烦恼之状态，被认为是“婆罗门、沙门、比库”。

‘‘Ayañceva kāyo, bahiddhā ca nāmarūpa’’ntiādīsu khandhapañcakaṃ, tathā ‘‘sukhañca kāyena paṭisaṃvedetī’’tiādīsu (ma. ni. 1.271, 287; pārā. 11), ‘‘yā tasmiṃ samaye kāyassa passaddhi paṭippassaddhī’’tiādīsu ca vedanādayo cetasikā khandhā kāyoti vuccantīti tato visesanatthaṃ ‘‘kāyeti rūpakāye’’ti āha. Kesādīnañca dhammānanti kesādisaññitānaṃ bhūtupādādhammānaṃ. Evaṃ ‘‘cayaṭṭho sarīraṭṭho kāyaṭṭho’’ti saddanayena kāya-saddaṃ dassetvā idāni niruttinayenapi taṃ dassetuṃ ‘‘yathā cā’’tiādi vuttaṃ. Āyantīti uppajjanti.

所谓‘此身及外在的名色’，即五蕴，及‘以身觉受安乐’等说，是指身体及心识诸感受、心行，故称‘身体’，乃身体内涵物与其所依之状态。所谓“毛发等之法”，是指毛发等诸感受所依的本体法。由此以“水、土”等三种界及诸诸法的集合名称‘身体’，以此词汇将身体涵盖表达出来。又观“生成”即“生起”。

Asammissatoti vedanādayopi ettha sitā, ettha paṭibaddhāti kāye vedanādianupassanāpasaṅgepi āpanne tato asammissatoti attho. Samūhavisayatāya cassa kāya-saddassa, samudāyupādānatāya ca asubhākārassa ‘‘kāye’’ti ekavacanaṃ, tathā ārammaṇādivibhāgena anekabhedabhinnampi cittaṃ cittabhāvasāmaññena ekajjhaṃ gahetvā ‘‘citte’’ti ekavacanaṃ, vedanā pana sukhādibhedabhinnā visuṃ visuṃ anupassitabbāti dassentena ‘‘vedanāsū’’ti bahuvacanena vuttā, tatheva ca niddeso pavattito, dhammā ca paropaṇṇāsabhedā, anupassitabbākārena ca anekabhedā evāti tepi bahuvacanavaseneva vuttā.

所谓不接纳，是指诸感受等虽生起，但对于身体上的感受观照妨碍或排斥，是此义。因身体为一聚合的统一词语，且带有集起及执着于不净象的贪著，故以单数“身体”称之。而心虽为一整体，当辨明有多种分别变异，便用单数“心”，唯诸感受区分为快乐等多种不同类别，故以复数形式论述“诸感受”及其差别。说明教义及由不同语言表达所引之复数用法，皆因修习观照之必要。

Avayavīgāhasamaññātidhāvanasārādānābhinivesanisedhanatthaṃ kāyaṃ aṅgapaccaṅgehi, tāni ca kesādīhi, kesādike ca bhūtupādāyarūpehi vinibbhuñjanto ‘‘tathā na kāye’’tiādimāha. Pāsādādinagarāvayavasamūhe avayavīvādinopi avayavīgāhaṃ na karonti, ‘‘nagaraṃ nāma koci attho atthī’’ti pana kesañci samaññātidhāvanaṃ siyāti itthipurisādisamaññātidhāvane nagaranidassanaṃ vuttaṃ. Aṅgapaccaṅgasamūho, kesalomādisamūho, bhūtupādāyasamūho ca yathāvuttasamūho, tabbinimutto kāyopi nāma koci natthi, pageva itthiādayoti āha ‘‘kāyo vā itthī vā puriso vā añño vā koci dhammo dissatī’’ti. ‘‘Koci dhammo’’ti iminā sattajīvādiṃ paṭikkhipati, avayavī pana kāyapaṭikkhepeneva paṭikkhittoti. Yadi evaṃ kathaṃ kāyādisamaññātidhāvanānīti āha ‘‘yathāvuttadhamma…pe… karontī’’ti. Tathā tathāti kāyādiākārena.

为断除对身体的分心執取，借运用比喻，身体比拟为四肢、毛发等诸部分虚空一般，乃使人难以抓取。比方城邑的组成部分，即使有城门等区别，住民不以分立部分为城邑，因此头发等为身体组成部分的喻说亦如是。全身的把握没有固定而独立的实质，正如“身体或男女、或他者”皆为名相，非实有实体。所谓“某种法”，是排除了有七种生命等诸生法。身体只是作为被否定部位的整体否定说。若问何谓身体等组成部分，则以组成部分的本质状态答之，故称“如此如此”。

Yaṃpassatīti yaṃ itthiṃ, purisaṃ vā passati. Nanu cakkhunā itthipurisadassanaṃ natthīti? Saccametaṃ, ‘‘itthiṃ passāmi, purisaṃ passāmī’’ti pana pavattasaññāya vasena ‘‘yaṃ passatī’’ti vuttaṃ micchādassanena vā diṭṭhiyā yaṃ passati, na taṃ diṭṭhaṃ taṃ rūpāyatanaṃ na hotīti attho viparītaggāhavasena micchāparikappitarūpattā. Atha vā taṃ kesādibhūtupādāyasamūhasaṅkhātaṃ diṭṭhaṃ na hoti, acakkhuviññāṇaviññeyyattā diṭṭhaṃ vā taṃ na hoti. Yaṃ diṭṭhaṃ, taṃ na passatīti yaṃ rūpāyatanaṃ kesādibhūtupādāyasamūhasaṅkhātaṃ diṭṭhaṃ, taṃ paññācakkhunā bhūtato na passatīti attho. Apassaṃ bajjhateti imaṃ attabhāvaṃ yathābhūtaṃ paññācakkhunā apassanto ‘‘etaṃ mama, eso hamasmi, eso me attā’’ti kilesabandhanena bajjhati.

所谓“所见”是指见一女或见一男。难道眼睛看不到男女的形象吗？这是真的。因着“我见女性，我见男性”之观念而生起，“所见者”之说，是依止于妄见错误见解而有所见，即所见的色处并非真实，而属于反取的假见法。或者说，以头发等构成的肢体集合并非所见，以眼识所识之境亦非所见。真正的所见，是说那由头发等构成的肢体集体，依内慧之眼，根本不能见。所谓“见而生执”是指，真如不见者，内慧之眼看不到，“这是我”、“这是我有”的分别，因烦恼的缠缚而执著不舍。

Na aññadhammānupassīti na aññasabhāvānupassī, asubhādito aññākārānupassī na hotīti attho. ‘‘Kiṃ vuttaṃ hotī’’tiādinā taṃ evatthaṃ pākaṭaṃ karoti. Pathavīkāyanti kesādikoṭṭhāsaṃ pathaviṃ dhammasamūhattā ‘‘kāyo’’ti vadati, lakkhaṇapathavimeva vā anekappabhedaṃ sakalasarīragataṃ, pubbāpariyabhāvena ca pavattamānaṃ samūhavasena gahetvā ‘‘kāyo’’ti vadati. ‘‘Āpokāya’’ntiādīsupi eseva nayo.

非是观察异法或异性与不善相，内意非喜见他形色，这就是意旨。所谓“被说为何”类文，是为阐明如是理。所谓“地体”，是指由头发等集合构成的物质色界，称为“身”，即以其形特征，以地的不同种类构成，遍布全身，是先前依次而成的集合体，故以整体集合而名“身”。“水体”等亦同此理。

Evaṃ gahetabbassāti ‘‘ahaṃ mama’’nti evaṃ attattaniyabhāvena andhabālehi gahetabbassa.

要如此观察，即依据“此即我”之体性，以此体性执着者，等于盲者须如此把握。

Idāni sattannaṃ anupassanākārānampi vasena kāyānupassanaṃ dassetuṃ ‘‘apicā’’tiādi āraddhaṃ. Tattha aniccato anupassatīti catusamuṭṭhānikaṃ kāyaṃ ‘‘anicca’’nti anupassati, evaṃ passanto evañcassa aniccākārampi ‘‘anupassatī’’ti vuccati. Tathābhūtassa cassa niccaggāhassa lesopi na hotīti vuttaṃ ‘‘no niccato’’ti. Tathā hesa ‘‘niccasaññaṃ pajahatī’’ti (paṭi. ma. 3.35) vutto. Ettha ca ‘‘aniccato eva anupassatī’’ti eva-kāro luttaniddiṭṭhoti tena nivattitamatthaṃ dassetuṃ ‘‘no niccato’’ti vuttaṃ. Na cettha dukkhato anupassanādinivattanaṃ āsaṅkitabbaṃ paṭiyogīnivattanaparattā eva-kārassa, upari desanāruḷhattā ca tāsaṃ. ‘‘Dukkhato anupassatī’’tiādīsupi eseva nayo. Ayaṃ pana viseso – aniccassa dukkhattā tameva ca kāyaṃ dukkhato anupassati, dukkhassa anattattā anattato anupassati. Yasmā pana yaṃ aniccaṃ dukkhaṃ anattā, na taṃ abhinanditabbaṃ, yañca na abhinanditabbaṃ, na tattha rañjitabbaṃ, tasmā vuttaṃ ‘‘nibbindati, no nandati. Virajjati, no rajjatī’’ti. So evaṃ arajjanto rāgaṃ nirodheti, no samudeti samudayaṃ na karotīti attho. Evaṃ paṭipanno ca paṭinissajjati, no ādiyati. Ayañhi aniccādianupassanā tadaṅgavasena saddhiṃ kāyaṃ tannissayakhandhābhisaṅkhārehi kilesānaṃ pariccajanato, saṅkhatadosadassanena tabbiparīte nibbāne tanninnatāya pakkhandanato ‘‘pariccāgapaṭinissaggo ceva pakkhandanapaṭinissaggo cā’’ti vuccati, tasmā tāya samannāgato bhikkhu vuttanayena kilese pariccajati, nibbāne ca pakkhandati, tathābhūto ca nibbattanavasena kilese na ādiyati, nāpi adosadassitāvasena saṅkhatārammaṇaṃ, tena vuttaṃ ‘‘paṭinissajjati, no ādiyatī’’ti. Idānissa tāhi anupassanāhi yesaṃ dhammānaṃ pahānaṃ hoti, taṃ dassetuṃ ‘‘aniccato anupassanto niccasaññaṃ pajahatī’’tiādi vuttaṃ. Tattha niccasaññanti ‘‘saṅkhārā niccā’’ti evaṃ pavattaṃ viparītasaññaṃ. Diṭṭhicittavipallāsappahānamukheneva saññāvipallāsappahānanti saññāggahaṇaṃ, saññāsīsena vā tesampi gahaṇaṃ daṭṭhabbaṃ. Nandinti sappītikataṇhaṃ. Sesaṃ vuttanayameva.

现在虽由无常形色与身观察，也由此缘起身观察要显“又非”。其中因无常而观察者，是观察现起灭的身为“无常”，因观察此者，亦称“无常观察者”。又已灭尽常存在之染污残余故，谓“不常”。故有云“弃常见执”。《巴提摩卡译》有云“弃常见执”。此处说“唯无常者而观察”即此义，为说明“非常”的见义而说“不常”。此处不该因苦观而断绝观察，因断绝观察之意相才是难忍，故说“以苦观者”。此亦同理。此中有一义——无常者即苦者，且所观察之身为苦者，亦如其无我者，常视其无我者。因无常即苦、无我，不应欢爱；既不可欢爱，必不受染；因此云“厌离，非欢喜；清净，非染污”。如此不染污，断除贪欲，不起集，意即不生烦恼聚苦。由此行持而舍弃，不被染着。此无常等之观察，随身及赖身之因缘行相、烦恼弃断及破坏，谓之“舍弃与断除”，故有说带此禀赋之比库，依此教理舍弃烦恼，证涅槃，诸烦恼随灭，不再生起，也不因见染污而起覆没，故云“舍弃，不生着”。因缘如是，无常等观察使诸法离弃，故言“由无常观察而弃常见执”等。此处所谓常见，是指“诸行常有”之执见，为除见心倒乱及执取幻象之观念。欢喜，谓乐欲之渴。此释义在本章节终。

‘‘Viharatī’’ti iminā kāyānupassanāsamaṅgino iriyāpathavihāro vuttoti āha ‘‘iriyatī’’ti, iriyāpathaṃ pavattetīti attho. Ārammaṇakaraṇavasena abhibyāpanato ‘‘tīsu bhavesū’’ti vuttaṃ, uppajjanavasena pana kilesā parittabhūmakā evāti. Yadipi kilesānaṃ pahānaṃ ātāpananti taṃ sammādiṭṭhiādīnampi attheva, ātappa-saddo viya pana ātāpasaddo vīriyeyeva niruḷhoti vuttaṃ ‘‘vīriyassetaṃ nāma’’nti. Atha vā paṭipakkhappahāne sampayuttadhammānaṃ abbhussahanavasena pavattamānassa vīriyassa sātisayaṃ tadātāpananti vīriyameva tathā vuccati, na aññe dhammā. Ātāpīti cāyamīkāro pasaṃsāya, atisayassa vā dīpakoti ātāpīgahaṇena sammappadhānasamaṅgitaṃ dasseti. Sammā, samantato, sāmañca pajānanto sampajāno, asammissato vavatthāne aññadhammānupassitābhāvena sammā aviparītaṃ, sabbākārapajānanena samantato, uparūpari visesāvahabhāvena pavattiyā sāmaṃ pajānantoti attho . Yadi paññāya anupassati, kathaṃ satipaṭṭhānatāti āha ‘‘na hī’’tiādi. Sabbatthikanti sabbattha bhavaṃ sabbattha līne, uddhate ca citte icchitabbattā. Sabbe vā līne, uddhate ca bhāvetabbā bojjhaṅgā atthikā etāyāti sabbatthikā. Satiyā laddhupakārāya eva paññāya ettha yathāvutte kāye kammaṭṭhāniko bhikkhu kāyānupassī viharati. Anto saṅkhepo antoolīyano, kosajjanti attho. Upāyapariggaheti ettha sīlavisodhanādi, gaṇanādi, uggahakosallādi ca upāyo, tabbipariyāyato anupāyo veditabbo. Yasmā ca upaṭṭhitassati yathāvuttaṃ upāyaṃ na pariccajati, anupāyañca na upādiyati, tasmā vuttaṃ ‘‘muṭṭhassatī…pe… asamattho hotī’’ti. Tenāti upāyānupāyānaṃ pariggahaparivajjanesu, pariccāgāpariggahesu ca asamatthabhāvena. Assa yogino.

“行住”者，指相应于身无障碍之观，有时称为“行住”，即身行之游行。又有说为“行走”，即意为行路之行。因依因缘周遍，所谓“三界中”者，云：烦恼因之生起，三界为依止基础。虽烦恼断除意称为热诚，并与正见等同，热诚一词如同战鼓般振奋勇猛，因精进意而称作活跃之力，故说“这是精进”。若是断除恶见之对治而持续之力，谓之热诚力。此热诚含蓄赞扬，也有扬灯般之效，示现努力全具于正念所成就。谓者：正确彻底了解真理，不摇惑，遍知诸法，心无差错，全面了知，此即正见无误之表现。若以慧观照，则称“非愚”，乃智慧者。此中正念尽知一切，断恶见，遍知不误，通达世法真性，因故称“正确而无颠倒”，“全然悉知，清净从容，正知而正念所成”，其义也。如以慧观照，问：“如何修四念处？”答曰“非无此道”。“一切皆是”，指一切无处不在，皆可念处。心起时，必有应修之觉支，故称“一切处”，即遍一切处也。得正念之利益，以慧分别，身随相应修持四念处之比库正住。正文简略，如此而已。说到方便法门，包括戒净化、勘别、能起自心等智慧巧巧之方便梢法。若比库未具此方便，虽有所知但不舍弃无方便，称为“不能解脱”，即不能放弃苦恼。故说“若不具方便则不能成道”。此为方便与不方便之间之分别回避也。谨防仍执着烦恼不舍故，谓“烦恼未断”。

Yasmā satiyevettha satipaṭṭhānaṃ vuttaṃ, tasmāssa sampayuttadhammā vīriyādayo aṅganti āha ‘‘sampayogaṅgañcassa dassetvā’’ti. Aṅga-saddo cettha kāraṇapariyāyo daṭṭhabbo. Satiggahaṇeneva cettha samādhissāpi gahaṇaṃ daṭṭhabbaṃ tassā samādhikkhandhe saṅgahitattā. Yasmā vā satisīsenāyaṃ desanā. Na hi kevalāya satiyā kilesappahānaṃ sambhavati, nibbānādhigamo vā, nāpi kevalā sati pavattati, tasmāssa jhānadesanāyaṃ savitakkādivacanassa viya sampayogaṅgadassanatāti aṅga-saddassa avayavapariyāyatā daṭṭhabbā. Pahānaṅganti ‘‘vivicceva kāmehī’’tiādīsu (dī. ni. 1.226; ma. ni. 1.271, 287, 297; saṃ. ni. 2.152; a. ni. 4.123; pārā. 11) viya pahātabbaṅgaṃ dassetuṃ. Yasmā ettha lokiyamaggo adhippeto, na lokuttaramaggo, tasmā pubbabhāgiyameva vinayaṃ dassento ‘‘tadaṅgavinayena vā vikkhambhanavinayena vā’’ti āha. Tesaṃ dhammānanti vedanādidhammānaṃ. Tesañhi tattha anadhippetattā ‘‘atthuddhāranayenetaṃ vutta’’nti vuttaṃ. Tatthāti vibhaṅge. Etthāti ‘‘loke’’ti etasmiṃ pade.

因正念故，四念处得说，连带有精进等八圣道分，故说“显现八支相”。“支”者是因缘归纳之义。如保持正念对应念合时，定亦要保持，此定非单凭念，而应定与念合，定能收摄身心。正以此，四念处教令深入人心。不是仅凭正念可断烦恼，亦非仅以正念成就涅槃，故有禅那教诲中，有思维戒律等之连合集起显示缘起。此“支”字乃组成部分之谓。断除诸欲现象称“舍弃”，如《巴提摩卡》中言“除欲断舍”，旨在示现之义。若此因缘之途为世间道，非出世间道，故先修行前部分戒律业绩，谓之“由此道及破戒道等”。所谓“诸法”即感受等法者，皆无主宰，故有“因缘提起如是言”。“此处”为注本之地名意义。

Avisesena dvīhipi nīvaraṇappahānaṃ vuttanti katvā puna ekekena vuttaṃ pahānavisesaṃ dassetuṃ ‘‘visesenā’’ti āha. Atha vā ‘‘vineyya nīvaraṇānī’’ti avatvā abhijjhādomanassavinayavacanassa payojanaṃ dassento ‘‘visesenā’’tiādimāha. Kāyānupassanābhāvanāya hi ujuvipaccanīkānaṃ anurodhavirodhādīnaṃ pahānadassanaṃ etassa payojananti. Kāyasampattimūlakassāti rūpabalayobbanārogyādisarīrasampadānimittassa. Vuttavipariyāyato kāyavipattimūlako virodho veditabbo. Kāyabhāvanāyāti kāyānupassanābhāvanāya. Sā hi idha kāyabhāvanāti adhippetā. Subhasukhabhāvādīnanti ādi-saddena manuññaniccatādisaṅgaho daṭṭhabbo. Asubhāsukhabhāvādīnanti ettha pana ādi-saddena amanuññaaniccatādīnaṃ. Tenāti anurodhādippahānavacanena. ‘‘Yogānubhāvo hī’’tiādi vuttassevatthassa pākaṭakaraṇaṃ. Yogānubhāvo hi bhāvanānubhāvo. Yogasamatthoti yogamanuyuñjituṃ samattho. Purimena hi ‘‘anurodhavirodhavippamutto’’tiādivacanena bhāvanaṃ anuyuttassa ānisaṃso vutto, dutiyena bhāvanaṃ anuyuñjantassa paṭipatti. Na hi anurodhavirodhādīhi upaddutassa bhāvanā ijjhati.

特别讲述了两种否定染污的根本障碍的断除，先分别陈说，然后归纳出“特别断除”以显示分别断除的缘故。或者说直接用“断除这些根本障碍”来说明调伏贪恚心语的目的，以之作“特别断除”的说法。此理乃专为身观修习，断除正偏覆的不和顺引起的烦恼及其显示的缘故。所谓身具足，是指色身的力量增长、健康等身业丰具的因缘。反过来说，若出现相反，当知是身败坏的根本障碍。所谓身观修习，即专指身念处的修持。这里“身观修习”专指身念处。诸如诸趣乐痛等之说，乃以开始的词汇来概括世间的常态集合。诸趣乐痛等，这里则以开始词汇，意指非人间常态等诸义。由此所以称为断除正偏覆的言教。所谓“禅定的增长作用”等语，是为已说法义的显露。禅定的增长即修习禅定的增长。前面曾说“断除正偏覆而通达”等语，指出了修习时的因缘，后用第二句表现修习者的行持。因为染污等故，修行不易生起。

Anupassītietthāti ‘‘anupassī’’ti etasmiṃ pade labbhamānāya anupassanāya anupassanājotanāya kammaṭṭhānaṃ vuttanti evamattho daṭṭhabbo, aññathā ‘‘anupassanāyā’’ti karaṇavacanaṃ na yujjeyya. Anupassanā eva hi kammaṭṭhānaṃ, na ettha ārammaṇaṃ adhippetaṃ, yujjati vā. Kāyapariharaṇaṃ vuttanti sambandho. Kammaṭṭhānapariharaṇassa cettha atthasiddhattā ‘‘kāyapariharaṇa’’ntveva vuttaṃ. Kammaṭṭhānikassa hi kāyapariharaṇaṃ yāvadeva kammaṭṭhānaṃ pariharaṇatthanti. Kammaṭṭhānapariharaṇassa vā ‘‘ātāpī’’tiādinā (dī. ni. 2.373) vuccamānattā ‘‘kāyapariharaṇa’’ntveva vuttaṃ. Kāyaggahaṇena vā nāmakāyassāpi gahaṇaṃ, na rūpakāyasseva, teneva kammaṭṭhānapariharaṇampi saṅgahitaṃ hoti, evañca katvā ‘‘viharatīti ettha vuttavihārenā’’ti etthaggahaṇañca samatthitaṃ hoti ‘‘kāyānupassī viharatī’’ti vihārassa visesetvā vuttattā. ‘‘Ātāpī’’tiādi pana saṅkhepato vuttassa kammaṭṭhānapariharaṇassa saha sādhanena vitthāretvā dassanaṃ. Ātāpenāti ātāpaggahaṇena. ‘‘Satisampajaññenā’’tiādīsupi eseva nayo. Sabbatthakakammaṭṭhānanti buddhānussati, mettā, maraṇassati , asubhabhāvanā ca. Idañhi catukkaṃ yoginā parihariyamānaṃ ‘‘sabbatthakakammaṭṭhāna’’nti vuccati, sabbattha kammaṭṭhānānuyogassārakkhabhūtattā satisampajaññabalena avicchinnassa pariharitabbattā satisampajaññaggahaṇena tassa vuttatā vuttā. Satiyā vā samatho vutto tassā samādhikkhandhena saṅgahitattā.

关于此处的“不观”，意即“不观察”，谓于此处字句中所得的名词“不观察”、缘起“不观察”之观照修习法门，应当如此理解，否则若造作“为不观照”之因句则不合适。所说的身体远离，指的是因缘联系。此处当为成就本意，才说“身体远离”，只为方便说此修习法门的涵义。对于修习法门的远离，只是针对修习法门而言。律藏中谈修习法门的远离时说“有热念”等句，亦言“身体远离”，指此。仅以把持身体而不是仅指身色身，所以修习法门之远离也随之包含，如此成说。以“住”为例，此处说“以所说住为解”，以此把持身体为本，约定称作“身观修习住”。至于“有热”等简略所说的修习法门之远离，该经教中也详细展开说法。所谓“有热”，即以热念把持身体。类似“以念正知”等也是同义的引导。所有修习法门，如佛的忆念、慈心、死亡念等称为普遍修习法门。这里是指四种禅定修习者舍弃遍及诸所修习法门，称为普遍修习法门，因为于各所缘起方面都属真切、适合、具足正念正知力全然远离的故，以正念正知之力累积保持不间断舍弃之，说成语义贯通。也曾说由念力或禅定力相应集聚而成。

Vibhaṅge(vibha. kāyānupassanāniddese) pana attho vuttoti yojanā. Tenāti saddatthaṃ anādiyitvā bhāvatthasseva vibhajanavasena pavattena vibhaṅgapāṭhena saha. Aṭṭhakathānayoti saddatthassāpi vivaraṇavasena yathārahaṃ vutto atthasaṃvaṇṇanānayo. Yathā saṃsandatīti yathā atthato, adhippāyato ca avilomento aññadatthu saṃsandati sameti, evaṃ veditabbo.

论述分解处（注释身观修习章节）之义，名为“分解”。“因此”，即不追究词义根源，仅就其造作之目的以区分、分解、讲说文义，配合文本分解读的方式。所谓注疏解说法，也是就字句意义进行展延阐述，帮助理解。比方“相合”即“依义相合”，“施设”又是“不杂乱”，对不同事物之间相互依存结合的详说，此理当知晓。

Vedanādīnaṃ puna vacaneti ettha nissayapaccayabhāvavasena cittadhammānaṃ vedanāsannissitattā, pañcavokārabhave arūpadhammānaṃ rūpapaṭibaddhavuttito ca vedanāya kāyādianupassanāppasaṅgepi āpanne tato asammissato vavatthānaṃ dassanatthaṃ, ghanavinibbhogādidassanatthañca dutiyaṃ vedanāggahaṇaṃ, tena na vedanāyaṃ kāyānupassī, cittadhammānupassī vā, atha kho vedanānupassī evāti vedanāsaṅkhāte vatthusmiṃ vedanānupassanākārasseva dassanena asammissato vavatthānaṃ dassitaṃ hoti. Tathā ‘‘yasmiṃ samaye sukhā vedanā, na tasmiṃ samaye dukkhā, adukkhamasukhā vā vedanā, yasmiṃ vā pana samaye dukkhā, adukkhamasukhā vā vedanā, na tasmiṃ samaye itarā vedanā’’ti vedanābhāvasāmaññe avatvā taṃ taṃ vedanaṃ vinibbhujjitvā dassanena ghanavinibbhogo dhuvabhāvaviveko dassito hoti, tena tāsaṃ khaṇamattāvaṭṭhānadassanena aniccatāya , tato eva dukkhatāya, anattatāya ca dassanaṃ vibhāvitaṃ hoti. Ghanavinibbhogādīti ādi-saddena ayampi attho veditabbo. Ayañhi vedanāyaṃ vedanānupassī eva, na aññadhammānupassī. Kiṃ vuttaṃ hoti – yathā nāma bālo amaṇisabhāvepi udakapubbuḷake maṇiākārānupassī hoti, na evaṃ ayaṃ ṭhitiramaṇīyepi vedayite, pageva itarasmiṃ manuññākārānupassī, atha kho khaṇapabhaṅguratāya, avasavattitāya kilesāsucipaggharaṇatāya ca aniccaanattaasubhākārānupassī, vipariṇāmadukkhatāya, saṅkhāradukkhatāya ca visesato dukkhānupassī yevāti. Evaṃ citta dhammesupi yathārahaṃ punavacane payojanaṃ vattabbaṃ. Lokiyā eva sammasanacārassa adhippetattā. ‘‘Kevalaṃ panidhā’’tiādinā ‘‘idha ettakaṃ veditabba’’nti veditabbaparicchedaṃ dasseti. ‘‘Esa nayo’’ti iminā yathā cittaṃ, dhammā ca anupassitabbā, tathā tāni anupassanto citte cittānupassī, dhammesu dhammānupassīti veditabboti imamatthaṃ atidisati. Dukkhatoti dukkhasabhāvato, dukkhanti anupassitabbāti attho. Sesapadadvayepi eseva nayo.

再论感受等，因其依赖缘起的关系，心法依赖感受，故有感受的依赖性。色法与无色法的关系由此而生，再加上与身观修习的配合，故此详细说明不相违背的缘故，乃展现身体对感受的支持作用。同时第二义为感受的涵摄，说明感受的包含蕴摄诸受。如次，所谓不着于身体观不着于心法观，但就感受而言有所观照。表明时，说有快乐感受时无痛苦，同样痛苦感受时无其他感受，借此说明分别感受间的清净分离，指出牢固感受的常住断灭为无常，继而生苦与无我。所谓牢固感受之义，当依首句初词理解。此理针对所观察之事理。譬如俗人只观水泡珠子形状，并不欣赏其美，反而观其他非人间美色。但因短暂脆弱性，无常性，丑陋性，转变痛苦，聚合痛苦等，乃至痛苦观察者之义，皆如是。此乃心法理亦复如是。解释斟酌其直指之义。世俗修行之便利性为前提。谓「但须于此有所观察」等，列举此义，说明体证所及范围。谓“此理”为此意，与心与法依分别观照，显示了刻画深刻，所观察的心法是应当观察的，于法中则法须观察，故称为应当观察。

Yo sukhaṃ dukkhato addāti yo bhikkhu sukhaṃ vedanaṃ vipariṇāmadukkhatāya ‘‘dukkhā’’ti paññācakkhunā addakkhi. Dukkhaṃ addakkhi sallatoti dukkhaṃ vedanaṃ pīḷājananato, antotudanato, dunnīharaṇato ca sallato addakkhi passi. Adukkhamasukhanti upekkhāvedanaṃ. Santanti sukhadukkhāni viya anoḷārikatāya, paccayavasena vūpasantasabhāvatāya ca santaṃ. Aniccatoti hutvāabhāvato, udayavayavantato, tāvakālikato, niccapaṭipakkhato ca ‘‘anicca’’nti yo addakkhi. Sa ve sammaddasobhikkhu ekaṃsena, paribyattaṃ vā vedanāya sammāpassanakoti attho.

谓观察者知苦是由苦产生，能以智眼见比库能识别出苦感受与苦相关的变易为苦。见苦即苦苦，即见苦受是痛苦，引起焦虑、烦乱、失落。无苦乐之感，谓心平静，恰似鱼之悠游，无波无澜，因条件具足而安稳、静息，谓之「安」。无常意，乃因生灭变化，时间流动，对立性而说无常。所谓见此者，是正当比库观照身心苦乐，或一境界，或诸境界之道理。

Dukkhātipīti saṅkhāradukkhatāya dukkhā itipi. Taṃ dukkhasminti sabbaṃ taṃ vedayitaṃ dukkhasmiṃ antogadhaṃ pariyāpannaṃ vadāmi saṅkhāradukkhatānativattanato. Sukhadukkhatopi cāti sukhādīnaṃ ṭhitivipariṇāmañāṇasukhatāya, vipariṇāmaṭhitiaññāṇadukkhatāya ca vuttattā tissopi ca sukhato, tissopi ca dukkhato anupassitabbāti attho. Satta anupassanā heṭṭhā pakāsitā eva. Sesanti yathāvuttaṃ sukhādivibhāgato sesaṃ sāmisanirāmisādibhedaṃ vedanānupassanāyaṃ vattabbaṃ.

苦之极致，是集聚相续之苦。说诸苦受深藏于苦受内，苦受包摄集聚之苦。亦说乐苦等受相反变易的苦，因变化之断灭，亦是苦的表现。故对喜乐双方诸受也应观照，无论喜受或苦受皆应观照。七法之观照低下已揭示。余者依前所说的乐等差别、余义悉应详究于感受观照。

Ārammaṇa…pe… bhedānanti rūpādiārammaṇanānattassa nīlāditabbhedassa, chandādiadhipatinānattassa hīnāditabbhedassa, ñāṇajhānādisahajātanānattassa sasaṅkhārikāsaṅkhārikasavitakkāditabbhedassa, kāmāvacarādibhūminānattassa ukkaṭṭhamajjhimāditabbhedassa, kusalādikammanānattassa devagatisaṃvattaniyatāditabbhedassa, kaṇhasukkavipākanānattassa diṭṭhadhammavedanīyatāditabbhedassa, parittabhūmakādikiriyānānattassa tihetukāditabbhedassa vasena anupassitabbanti yojanā. Ādi-saddena savatthukāvatthukādinānattassa puggalattayasādhāraṇāditabbhedassa ca saṅgaho daṭṭhabbo. Salakkhaṇasāmaññalakkhaṇānanti phusanāditaṃtaṃlakkhaṇānañceva aniccatādisāmaññalakkhaṇānañca vasenāti yojanā. Suññatadhammassāti anattatāsaṅkhātasuññatāsabhāvassa. Yaṃ vibhāvetuṃ abhidhamme‘‘tasmiṃ kho pana samaye dhammā honti, khandhā hontī’’tiādinā (dha. sa. 121) suññatāvāradesanā pavattā, taṃ pahīnameva pubbe pahīnattā, tasmā tassa tassa puna pahānaṃ na vattabbaṃ. Na hi kilesā pahīyamānā ārammaṇavibhāgena pahīyanti anāgatānaṃyeva uppajjanārahānaṃ pahātabbattā, tasmā abhijjhādīnaṃ ekattha pahānaṃ vatvā itarattha na vattabbaṃ evāti imamatthaṃ dasseti ‘‘kāmañcetthā’’tiādinā. Atha vā maggacittakkhaṇe ekattha pahīnaṃ sabbattha pahīnameva hotīti visuṃ visuṃ pahānaṃ na vattabbaṃ. Maggena hi pahīnāti vattabbataṃ arahanti. Tattha purimāya codanāya nānāpuggalaparihāro, na hi ekassa pahīnaṃ tato aññassa pahīnaṃ nāma hoti. Pacchimāya nānācittakkhaṇikaparihāro. Nānācittakkhaṇeti hi lokiyamaggacittakkhaṇeti adhippāyo. Pubbabhāgamaggo hi idhādhippeto. Lokiyabhāvanāya ca kāye pahīnaṃ na vedanādīsu vikkhambhitaṃ hoti. Yadipi nappavatteyya, paṭipakkhabhāvanāya suppahīnattā tattha sā ‘‘abhijjhādomanassassa appavattī’’ti na vattabbā, tasmā punapi tappahānaṃ vattabbameva. Ekattha pahīnaṃ sesesupi pahīnaṃ hotīti lokuttarasatipaṭṭhānabhāvanaṃ, lokiyabhāvanāya vā sabbattha appavattimattaṃ sandhāya vuttaṃ. ‘‘Pañcapi khandhā upādānakkhandhā loko’’ti (vibha. 362, 364, 366) hi vibhaṅgecatūsupi ṭhānesu vuttanti.

「缘境」等，指分别由色等缘境的不应分别、欲等所主的不应生二分、慧禅定等先天不应分别、欲行为地相续等的高下中等二分、善业等通往天道的恒常性二分、苦乐果报经验中的见法所知觉等二分、护持行为初等三因二分，依此为界，皆不应观察。起始语「等」者，应观察如实、普遍等分，与个人差别等通用等分亦须汇归而观。所称「特征普遍特征」者，指的是所有苦集灭道等特征，以及无常等共相特征。‟虚无法”者，是无我所构成的虚无本性。欲于阿毗达摩详辨时，有「那个时候存有法，蕴亦存有」等（法集第三卷一二一），虚无的诠说产生，然此先前已弃，故此后一再不应再弃。烦恼未除，以缘境划分则不会除去，因须除去的是未来起之烦恼，故仅谓断贪瞋痴于一处，不可兼顾他处，即宣说「此处欲」等义。又或于道心住止时一处已断定，全处亦当断定，然实则应当但断无间断，不可断了一个断了另一个。断定即为阿拉汉。因此先则以多种启发令众生增加愿心，非一处断而他处断不可。后则以多种瞬间分别无染除。所谓多瞬间，即世俗道心瞬间之说。先分段道理以上，此上不令断损身心各处。虽不应止于此处，反省修习时，具足断贪瞋痴者方为正断，应再进一步除去烦恼。称一处断，即余处亦断乃属超越世俗念住，若入世俗念住时则仅以断尽为最少标准。所谓五蕴亦属取蕴，世间也。如［法集］三六二、三六四、三六六所示，四处说法亦同。

Uddesavāravaṇṇanāya līnatthappakāsanā. · 总说段注释中隐含义之阐明。

Kāyānupassanā

身随观

Ānāpānapabbavaṇṇanā入出息品释义

§374

374.Ārammaṇavasenāti anupassitabbakāyādiārammaṇavasena. Catudhā bhinditvāti uddesavasena catudhā bhinditvā. Tato catubbidhasatipaṭṭhānato ekekaṃ satipaṭṭhānaṃ gahetvā kāyaṃ vibhajantoti pāṭhaseso.

三百七十四．「缘境位」者，应观察身等诸缘境之位。所谓四种划分，是指在规定意涵上做四等区分。依此四分正念处，各取一正念处分，分辨身体组成。

Kathañcāti ettha kathanti pakārapucchā, tena niddisiyamāne kāyānupassanāpakāre pucchati. Ca-saddo byatireko, tena uddesavārena apākaṭaṃ niddesavārena vibhāviyamānaṃ visesaṃ joteti. Bāhirakesupi ito ekadesassa sambhavato sabbappakāraggahaṇaṃ kataṃ ‘‘sabbappakārakāyānupassanānibbattakassā’’ti, tena ye ime ānāpānapabbādivasena āgatā cuddasappakārā, tadantogadhā ca ajjhattādianupassanāppakārā, tathā kāyagatāsatisutte (ma. ni. 3.153) vuttā kesādivaṇṇasaṇṭhānakasiṇārammaṇacatukkajjhānappakārā, lokiyādippakārā ca, te sabbepi anavasesato saṅgaṇhāti. Ime ca pakārā imasmiṃyeva sāsane, na ito bahiddhāti vuttaṃ ‘‘sabbappakāra…pe… paṭisedhano cā’’ti. Tattha tathābhāvapaṭisedhanoti sabbappakārakāyānupassanānibbattakassa puggalassa aññasāsanassa nissayabhāvapaṭisedhano, etena idha bhikkhaveti ettha idha-saddo antogadhaevasaddatthoti dasseti. Santi hi ekapadānipi avadhāraṇāni yathā ‘‘vāyubhakkho’’ti. Tenāha ‘‘idheva bhikkhavesamaṇo’’tiādi. Paripuṇṇasamaṇappakaraṇadhammo hi so puggalo, yo sabbappakārakāyānupassanānibbattako. Parappavādāti paresaṃ aññatitthiyānaṃ nānappakārā vādā titthāyatanāni.

「如何说」者，谓此处以提示问句说法，借此指出身观。‟此字”带有反义，用未明了解的指称，以彰显特别，包含特指之意。在外部诸处此等诸缘自同处起，了然无余，谓此为‟所有身观缘起者”。依此念息等十四种缘起，内在诸所观察之身观法亦同。本《身念处经》（中尼3.153）云，诸色毛发环绕妆饰等，是四念处禅定之法，有世俗各种妙用，皆悉纳入此观法中。以上法皆此教内之说，非教外有所谓‟所有诸法……反对者”等说。所谓„反对’是说此教中对此众身观缘起之者，是无依赖他教之反对，故此处‟此比库”语中‟此”者，指内在所依之教义。即便只有一处分别亦能成立，如‟风吹寒”说。故云‟正是此比库游方者”等语。完全成就游方比库具此法身观。所谓他人诽谤，是指余他师及他教中不同见解。

Araññādikasseva bhāvanānurūpasenāsanataṃ dassetuṃ ‘‘imassahī’’tiādi vuttaṃ. Duddamo damathaṃ anupagato goṇo kūṭagoṇo. Dohanakāle yathā thanehi anavasesato khīraṃ na paggharati, evaṃ dohapaṭibandhinī kūṭadhenu. Rūpa-saddādike paṭicca uppajjanakaassādo rūpārammaṇādiraso. Pubbe āciṇṇārammaṇanti pabbajjato pubbe, anādimati vā saṃsāre paricitārammaṇaṃ. Nibandheyyāti bandheyya. Satiyāti sammadeva kammaṭṭhānassa sallakkhaṇavasena pavattāya satiyā. Ārammaṇeti kammaṭṭhānārammaṇe. Daḷhanti thiraṃ, yathā satokārissa upacārappanābhedo samādhi ijjhati, tathā thāmagataṃ katvāti attho.

犹如森林学处修习对应具正知，应说‟此同行”云云。如不驯服的难驯牛、群山般的牛。在挤奶时，时刻不可忽略而使牛乳溢出，犹如受束缚的多角牛。因色声等缘起即生厌恶，称为色缘。先世贪染境的继承，谓出家前生在无始劫中所染爱之境界。‟应缚’者，应为束缚、限制。‟念’为依照正当业处特征而起的正念。‟缘境’意为业处之缘境。‟坚稳’意为坚定不动，如莲花水上的漂浮无二种相同分别，故此谓之。

Visesādhigamadiṭṭhadhammasukhavihārapadaṭṭhānanti sabbesaṃ buddhānaṃ, ekaccānaṃ paccekabuddhānaṃ, buddhasāvakānañca visesādhigamassa aññena kammaṭṭhānena adhigatavisesānaṃ diṭṭhadhammasukhavihārassa padaṭṭhānabhūtaṃ.

所谓特异之得（禅、定）与见法、乐受、安住诸基础，乃诸佛众；部分本迹辟支佛及佛弟子中，依他修习业处所获特殊的见法乐受等安住之根基。

Vatthuvijjācariyo viya bhagavā yogīnaṃ anurūpanivāsaṭṭhānupadisanato. Bhikkhu dīpisadiso araññe ekako viharitvā paṭipakkhanimmathanavasena icchitatthasādhanato phalamuttamanti sāmaññaphalaṃ sandhāya vadati. Parakkamajavayoggabhūminti bhāvanussāhajavassa yoggakaraṇabhūmibhūtaṃ.

世尊犹如实物之学者，针对修行者适宜之住所加以说明。比库独自于阔野之林中安住，凭借心念安住的遏制而消除背离之念，依欲获真谛而成就果位，此即称为沙门果。所谓勇猛精进与专注合一之地，乃修行之助缘基础的所在。

Addhānavasena pavattānaṃ assāsapassāsānaṃ vasena dīghaṃ vā assasanto, ittaravasena pavattānaṃ assāsapassāsānaṃ vasena rassaṃ vā assasantoti yojanā. Evaṃ sikkhatoti assāsapassāsānaṃ dīgharassatāpajānanasabbakāyappaṭisaṃvedanaoḷārikoḷārikapaṭippassambhanavasena bhāvanaṃ sikkhato, tathābhūto vā hutvā tisso sikkhā pavattayato. Assāsapassāsanimitteti assāsapassāsasannissayena upaṭṭhitapaṭibhāganimitte. Assāsapassāse pariggaṇhāti rūpamukhena vipassanaṃ abhinivisanto, yo ‘‘assāsapassāsakammiko’’ti vutto. Jhānaṅgāni pariggaṇhāti arūpamukhena vipassanaṃ abhinivisanto. Vatthu nāma karajakāyo cittacetasikānaṃ pavattiṭṭhānabhāvato. Añño satto vā puggalo vā natthīti visuddhidiṭṭhi ‘‘tayidaṃ dhammamattaṃ, na ahetukaṃ, nāpi issarādivisamahetukaṃ, atha kho avijjādihetuka’’nti addhāttayepi kaṅkhāvitaraṇena vitiṇṇakaṅkho. ‘‘Yaṃ kiñci bhikkhu rūpa’’ntiādinā (ma. ni. 1.361; 2.113; 3.86, 89; paṭi. ma. 1.54) nayena kalāpasammasanavasena tilakkhaṇaṃ āropetvā. Udayavayānupassanādivasena vipassanaṃ vaḍḍhento. Anukkamena maggapaṭipāṭiyā.

呼吸行长时持续及短时调控者，称为有间断而长久呼吸；无间断且短暂呼吸则称无间断呼吸。如此修习呼吸者，以长呼吸和短呼吸的觉知清净，充分感受全身遍及热气，逐步平缓身心，得以发展内心修持，成为如实之修行者。如此持续修持三种基本修学（止、观、等持）。所谓呼吸缘起，是因呼吸依止而生的现象。以呼吸顺气为内观练习者谓之“呼吸行者”；以非呼吸现象为内观者，则称“禅定五蕴修者”。“本境”指身心随缘境况与流转状态。若有其他生命者当无此境界，故清净见立断疑作：“此乃法性体，非无因果之生，亦非天神诸尊之异因，实为无明生起。”以比库所言“诸有色法”，法集总摄三相特性而成。通过生灭观察，发展智慧内观。借此法门循序渐进契入圣道修行。

‘‘Parassa vā assāsapassāsakāye’’ti idaṃ sammasanavāravasenāyaṃ pāḷi pavattāti katvā vuttaṃ, samathavasena pana parassa assāsapassāsakāye appanānimittuppatti eva natthi. Aṭṭhapetvāti antarantarā na ṭhapetvā. Aparāparaṃ sañcaraṇakāloti ajjhattabahiddhādhammesupi nirantaraṃ vā bhāvanāya pavattanakālo kathito. Ekasmiṃ kāle panidaṃ ubhayaṃ na labbhatīti ‘‘ajjhattaṃ, bahiddhā’’ti ca vuttaṃ idaṃ dhammadvayaṃ ghaṭitaṃ ekasmiṃ kāle ekato ārammaṇabhāvena na labbhati, ekajjhaṃ ālambituṃ na sakkāti attho.

此所谓“另一处的呼吸存在”，经同一规律标示，巴利文即如此所言。然安止禅（止）于他处呼吸无能产生引导现象。“不设定”，是未刻意持续安定。这即内外诸法的变易流转之时。因内外诸法连续变动而行修定，称为“活动时段”。若于同一时间内二现象无法并得，谓之“内外两侧”，一方无此根本可依，故无所依持。

Samudeti etasmāti samudayo, so eva kāraṇaṭṭhena dhammoti samudayadhammo. Assāsapassāsānaṃ uppattihetu karajakāyādi, tassa anupassanasīlo samudayadhammānupassī, taṃ pana samudayadhammaṃ upamāya dassento ‘‘yathā nāmā’’tiādimāha. Tattha bhastanti ruttiṃ. Gaggaranāḷinti ukkāpanāḷiṃ. Teti karajakāyādike. Yathā assāsapassāsakāyo karajakāyādisambandhī taṃnimittatāya, evaṃ karajakāyādayopi assāsapassāsakāyasambandhino taṃnimittabhāvenāti ‘‘samudayadhammā kāyasmi’’nti vattabbataṃ labhantīti vuttaṃ ‘‘samudaya…pe… vuccatī’’ti. Pakativācī vā dhamma-saddo ‘‘jātidhammāna’’ntiādīsu (ma. ni. 1.131; 3.310; paṭi. ma. 1.33) viyāti kāyassa paccayasamavāye uppajjanakapakatikāyānupassī vā ‘‘samudayadhammānupassī’’ti vutto. Tenāha ‘‘karajakāyañcā’’tiādi. Evañca katvā kāyasminti bhummavacanaṃ suṭṭhutaraṃ yujjati.

「生」即缘起，即因缘所成。依人身及呼吸等生起之因缘，修行者体察其生法。譬如川流不息，言“如河水名”，即所言川水之喻。呼吸身与人身密切相关，彼此互依因缘生起，故称之为“生法身”而得遵循。诸经亦称“生法”包括依身条件。以此言说“身体同时具备内在条件，并因缘而生，也能观察缘起”。此理是上乘教义之核心。

Vayadhammānupassīti ettha ahetukattepi vināsassa yesaṃ hetudhammānaṃ abhāve yaṃ na hoti, tadabhāvo tassa abhāvassa hetu viya voharīyatīti upacārato karajakāyādiabhāvo assāsapassāsakāyassa vayakāraṇaṃ vutto. Tenāha ‘‘yathā bhastāyā’’tiādi . Ayaṃ tāvettha paṭhamavikappavasena atthavibhāvanā. Dutiyavikappavasena upacārena vināyeva attho veditabbo.

观察因无引导而灭的生灭之理称为“无因灭观”。在无因缘灭的情况下，灭者若无生之因亦应如法应对，故称呼吸身等因缘灭为生灭起伏之因子。谓之“如河水流淌”等观，乃此最初的体证。第二次的体证则为相续观──无生灭过失之理，藉由次第依止得以验证此义。

Ajjhattabahiddhānupassanā viya bhinnavatthuvisayatāya samudayavayadhammānupassanāpi ekakāle na labbhatīti āha ‘‘kālena samudayaṃ kālena vayaṃ anupassanto’’ti. ‘‘Atthi kāyo’’ti eva-saddo luttaniddiṭṭhoti ‘‘kāyova atthī’’ti vatvā avadhāraṇena nivattitaṃ dassento ‘‘na satto’’tiādimāha. Tassattho – yo rūpādīsu sattavisattatāya, paresañca sajjāpanaṭṭhena, satvaguṇayogato vā ‘‘satto’’ti parehi parikappito, tassa sattanikāyassa pūraṇato ca cavanupapajjanadhammatāya galanato ca ‘‘puggalo’’ti, thīyati saṃhaññati ettha gabbhoti ‘‘itthī’’ti, puri pure bhāge seti pavattatīti ‘‘puriso’’ti, āhito ahaṃ māno etthāti ‘‘attā’’ti, attano santakabhāvena ‘‘attaniya’’nti, paro na hotīti katvā ‘‘aha’’nti, mama santakanti katvā ‘‘mamā’’ti, vuttappakāravinimutto aññoti katvā ‘‘kocī’’ti, tassa santakabhāvena ‘‘kassacī’’ti, vikappetabbo koci natthi, kevalaṃ ‘‘kāyo eva atthī’’ti. Dasahipi padehi attattaniyasuññatameva kāyassa vibhāveti. Evanti ‘‘kāyova atthī’’tiādinā vuttappakārena.

内外观照生灭法门，因所缘彼境极为纷杂，不可能一时同时得持，故说“随时观察生灭”。“有身体”即此言也。佛陀示以实相：“无我”的真义。故外面说“无我”，乃指依据色等诸法结合而成之假合体，非实实有常我。此“彼身”为有色五蕴及众因所成，乃“人”的俗称。称“妇女”为女性胎儿，称“男子”为人类属别。所谓“我”实则是自我想执，此心想执为“我”“我的”之根源，并无真实之我。各称谓皆为方便，实则空无所有。以诸语言分别所说“身体存在”，是一种方便语说法，涵盖深义。由此解说，可知所谓有我者，纯属妄执，不应取信。

Ñāṇapamāṇatthāyāti kāyānupassanāñāṇaṃ paraṃ pamāṇaṃ pāpanatthāya. Satipamāṇatthāyāti kāyapariggāhikaṃ satiṃ pavattanasatiṃ paraṃ pamāṇaṃ pāpanatthāya. Imassa hi vuttanayena ‘‘atthi kāyo’’ti aparāparuppattivasena paccupaṭṭhitā sati bhiyyoso mattāya tattha ñāṇassa, satiyā ca paribrūhanāya hoti. Tenāha ‘‘satisampajaññānaṃ vuḍḍhatthāyā’’ti. Imissā bhāvanāya taṇhādiṭṭhiggāhānaṃ ujupaṭipakkhattā vuttaṃ ‘‘taṇhā…pe… viharatī’’ti. Tathābhūto ca loke kiñcipi ‘‘aha’’nti vā ‘‘mama’’nti vā gahetabbaṃ na passati, kuto gaṇheyyāti āha ‘‘na ca kiñcī’’tiādi. Evampīti ettha pi-saddo heṭṭhā niddiṭṭhassa tādisassa atthassa abhāvato avuttasamuccayatthoti dassento ‘‘upari atthaṃ upādāyā’’ti āha yathā ‘‘antamaso tiracchānagatāyapi, ayampi pārājiko hotī’’ti. (Pārā. 42) evanti pana niddiṭṭhākārassa paccāmasanaṃ nigamanavasena katanti āha ‘‘iminā pana…pe… dassetī’’ti.

所谓知识的程度者，即是对身观法的知识达到更高的程度，此为前进的程度是为了断除恶法。所谓念的程度者，是对身的专注及推广的念达到更高的程度，也是为了断除恶法。就此所说“身有”的语句而言，是随着分别现前而设立的念，愈加完善此处的知识，并以念为依托而增长。因此说“念智为增长之义”。为此修习，欲见断除对渴爱等错见的正直与偏倚，便说“渴爱……住于此”。因诸行法在世间真实不现，可谓是根本不存在所谓“我”和“我的”，故言“无有可取”，以显示即便是如地狱魔道等最下劣者，也同样能作失败报。以上便是以宣说法器的结论，表明“从上面所依的义起”。

Pubbabhāgasatipaṭṭhānassa idha adhippetattā vuttaṃ ‘‘sati dukkhasacca’’nti. Sā pana sati yasmiṃ attabhāve, tassa samuṭṭhāpikā taṇhā, tassāpi samuṭṭhāpikā eva nāma hoti tadabhāve abhāvatoti āha ‘‘tassā samuṭṭhāpikā purimataṇhā’’ti, yathā ‘‘saṅkhārapaccayā’’ti (ma. ni. 3.126; udā. 1; vibha. 484). Taṃviññāṇabījataṃsantatisambhūto sabbopi lokiyo viññāṇappabandho ‘‘saṅkhārapaccayā viññāṇaṃ’’ tveva vuccati suttantanayena. Appavattīti appavattinimittaṃ, ubhinnaṃ appavattiyā nimittabhūtoti attho. Na pavattati etthāti vā appavatti. ‘‘Dukkhaparijānano’’tiādi ekantato catukiccasādhanavaseneva ariyamaggassa pavattīti dassetuṃ vuttaṃ. Avuttasiddho hi tassa bhāvanāpaṭivedho. Catusaccavasenāti catusaccakammaṭṭhānavasena. Ussakkitvāti visuddhiparamparāya āruhitvā, bhāvanaṃ upari netvāti attho. Niyyānamukhanti vaṭṭadukkhato nissaraṇūpāyo.

在前段念处法中，说明其属上位性，云“念为苦谛”。念，乃是于实有之中生起，对此生起的即为渴爱，亦即由此生起之渴爱为其对应的对治，若渴爱灭则亦灭，故称其为“生起渴爱”，例如“依行造作”之类令心所依赖的法。由此可见，识的本源种子相续不断，众现行法亦由此而生，“依行缘识”为常闻教境。所谓“转动”即转动之因，为二者各自为转动之因。所谓“不转动”则指止息此处转动。以苦的理解力为基础，单纯通过四谛的修道法门，得以生起。对此修持无疑为显证。所谓四谛，乃是以四谛为修习之场。所谓“觉悟”者，是由净化的传续中渐次登上、引导修行入深层境界。所谓“涅槃”，是离开业缘轮转而达涅槃之法门。

Ānāpānapabbavaṇṇanā niṭṭhitā. · 入出息品释义已毕。

Iriyāpathapabbavaṇṇanā威仪路品释义

§375

375.Iriyāpathavasenāti iriyanaṃ iriyā, kiriyā, idha pana kāyikapayogo veditabbo. Iriyānaṃ patho pavattimaggoti iriyāpatho, gamanādivasena pavattā sarīrāvatthā. Gacchanto vā hi satto kāyena kātabbakiriyaṃ karoti ṭhito vā nisinno vā nipanno vāti, tesaṃ iriyāpathānaṃ vasena, iriyāpathavibhāgenāti attho. Puna caparanti puna ca aparaṃ, yathāvuttaānāpānakammaṭṭhānato bhiyyopi aññaṃ kāyānupassanākammaṭṭhānaṃ kathemi, suṇāthāti vā adhippāyo . ‘‘Gacchanto vā’’tiādi gamanādimattajānanassa, gamanādigatavisesajānanassa ca sādhāraṇavacanaṃ, tattha gamanādimattajānanaṃ na idha nādhippetaṃ, gamanādigatavisesajānanaṃ pana adhippetanti taṃ vibhajitvā dassetuṃ ‘‘tattha kāma’’ntiādi vuttaṃ. Sattūpaladdhinti ‘‘satto atthī’’ti upaladdhiṃ sattaggāhaṃ. Na pajahati na pariccajati ‘‘ahaṃ gacchāmi, mama gamana’’nti gāhasabbhāvato. Tato eva attasaññaṃ ‘‘atthi attā kārako vedako’’ti evaṃ pavattaṃ viparītasaññaṃ na ugghāṭeti nāpaneti appaṭipakkhabhāvato, ananubrūhanato vā. Evaṃ bhūtassa cassa kuto kammaṭṭhānādibhāvoti āha ‘‘kammaṭṭhānaṃ vā satipaṭṭhānabhāvanā vā na hotī’’ti. ‘‘Imassa panā’’tiādi sukkapakkho, tassa vuttavipariyāyena attho veditabbo. Tameva hi atthaṃ vivarituṃ ‘‘idañhī’’tiādi vuttaṃ.

所谓行路法者，是指眼、耳、鼻、舌、身、意所感知的身行。行路即身体的行进之路，是指身体因行走等运动而生的路径。无论是行走、站立、坐下或俯卧者，皆依此行路分部而别称。行路亦谓反复的往复运动。依前所说的入出息修法，乃至行路观想为修习考察法的别门，汝当专心聆听记得。所谓“行走”是由移动运动的特质生的，及其特殊之质又依为上位，此即为区别此处所说的普通行为与特定行为之间的分别。所谓“众生获得”，是指众生获得身体的掌握。众生固执不舍，常以“我去，我之行进”为自语，故名“我”或“我的”。由此生起错觉，误以为此“我”是行为的主宰，然此误见非真实，对内心无增长，亦非痴愚覆盖，它反倒不相违背亦不起阻碍。如此生起者，不能称为真正的行为或具本性之行，故言“无行为基础及念处之修习”。“由此故”是指出前面所说明之正理的反转含意。此含意即是要明示“这个小翅膀”，以颠倒反说的方式闸明其义。

Tattha ko gacchatīti sādhanaṃ, kiriyañca avinibbhuttaṃ katvā gamanakiriyāya kattupucchā, sā kattubhāvavisiṭṭhaattapaṭikkhepatthā dhammamattasseva gamanasiddhidassanato. Kassa gamananti tamevatthaṃ pariyāyantarena vadati sādhanaṃ, kiriyañca vinibbhuttaṃ katvā gamanakiriyāya akattusambandhībhāvavibhāvanato. Paṭikkhepatthañhi antonītaṃ katvā ubhayatthaṃ kiṃ-saddo pavatto. Kiṃ kāraṇāti pana paṭikkhittakattukāya gamanakiriyāya aviparītakāraṇapucchā. Idañhi gamanaṃ nāma attā manasā saṃyujjati, mano indriyehi, indriyāni attehīti evamādi micchākāraṇavinimuttaanurūpapaccayahetuko dhammānaṃ pavattiākāraviseso. Tenāha ‘‘tatthā’’tiādi.

于是问“何者为行路？”，即是修行的工具，将行为保持净洁后以行为之角色为询问者。此工具专注于行为性质的区别以示其境界，唯有依此条件而彰显行进成功。所谓“谁的行进”，正是说明对象，藉由近义词的转换，说明此工用。反对时问“何缘故”，是为行进问答而设的原因。此处的行进，是思想与感官合调所牵涉，意根、意及诸根皆属己身，是诸法因果关系中不真切切的新生现相。故此才言“该处”等等。

Na koci satto vā puggalo vā gacchati dhammamattasseva gamanasiddhito, tabbinimuttassa ca kassaci abhāvato. Idāni dhammamattasseva gamanasiddhiṃ dassetuṃ ‘‘cittakiriyāvāyodhātuvipphārenā’’tiādi vuttaṃ. Tattha cittakiriyā ca sā, vāyodhātuyā vipphāro vipphandanañcāti cittakiriyāvāyodhātuvipphāro, tena. Ettha ca cittakiriyaggahaṇena anindriyabaddhavāyodhātuvipphāraṃ nivatteti, vāyodhātuvipphāraggahaṇena cetanāvacīviññattibhedaṃ cittakiriyaṃ nivatteti, ubhayena pana kāyaviññattiṃ vibhāveti. ‘‘Gacchatī’’ti vatvā yathā pavattamāne kāye ‘‘gacchatī’’ti vohāro hoti, taṃ dassetuṃ ‘‘tasmā’’tiādi vuttaṃ. Tanti gantukāmatāvasena pavattacittaṃ. Vāyaṃ janetīti vāyodhātuadhikaṃ rūpakalāpaṃ uppādeti, adhikatā cettha sāmatthiyato, na pamāṇato. Gamanacittasamuṭṭhitaṃ sahajātarūpakāyassa thambhanasandhāraṇacalanānaṃ paccayabhūtena ākāravisesena pavattamānaṃ vāyodhātuṃ sandhāyāha ‘‘vāyo viññattiṃ janetī’’ti. Adhippāyasahabhāvī hi vikāro viññatti. Yathāvuttaadhikabhāveneva ca vāyogahaṇaṃ , na vāyodhātuyā eva janakabhāvato, aññathā viññattiyā upādāyarūpabhāvo durupapādo siyā. Purato abhinīhāro puratobhāgena kāyassa pavattanaṃ, yo ‘‘abhikkamo’’ti vuccati.

没有任何众生或个体，能单独成功于行进事理，已孤立者无有几何。现在要说明的是，唯“心之行为与风之法息之变异”得以彰显成行进。这里所谓“心之行为”，即是风息变动引起的心识变更。借由心之行为收摄，能使风息法变动收合，而风息法收摄则能使意根识别、心识等识别生起。于是便有由外而内，从整个运行身体流动中衍生之“行进”过程。为了彰显当前身的运动屈挛、支撑以及快速变更，才言“风生识呼”之语。运动皆伴随随缘变化，故有觉知变化。同理风之拥有或主导权过强，势必引起识别功能障碍，否则会生不良依赖与反效果。身体向前触进部分即称“进发”。

‘‘Eseva nayo’’ti atidesena saṅkhepato vatvā tamatthaṃ vivarituṃ ‘‘tatrāpi hī’’tiādi vuttaṃ. Koṭito paṭṭhāyāti heṭṭhimakoṭito paṭṭhāya pādatalato paṭṭhāya. Ussitabhāvoti ubbiddhabhāvo.

接着简明扼要阐述其终极途径，称之为“这正道”。“脚名基”为小的足部运动，由足底开始以至脚背。所谓“兴盛”是指欣然生起之情态。

Evaṃ pajānatoti evaṃ cittakiriyavāyodhātuvipphāreneva gamanādi hotīti pajānato. Tassa evaṃ pajānanāya nicchayagamanatthaṃ ‘‘evaṃ hotī’’ti vicāraṇā vuccati loke yathābhūtaṃ ajānantehi micchābhinivesavasena, lokavohāravasena vā. Atthi panāti attano evaṃ vīmaṃsanavasena pucchāvacanaṃ. Natthīti nicchayavasena sattassa paṭikkhepavacanaṃ. ‘‘Yathā panā’’tiādi tasseva atthassa upamāya vibhāvanaṃ, taṃ suviññeyyameva.

如是知解者，是谓知解心意作用之变化，譬如行走等。此中“如是知解”者，指为决定到达彼境界而思维“是应如此”的见解。在世俗中，此义常被不究实相者，依执妄断或世俗习气所误解。所谓“存在”者，是自观自审并发问名。所谓“不存在”，则为决定性的否定，是对有情的抛弃之辞。又“如彼”等，乃是借彼喻显其义，此义应当深了分明解知。

Nāvā mālutavegenāti yathā acetanā nāvā vātavegena desantaraṃ yāti, yathā ca acetano tejanaṃ kaṇḍo jiyāvegena desantaraṃ yāti, tathā acetano kāyo vātāhato yathāvuttavāyunā nīto desantaraṃ yātīti evaṃ upamāsaṃsandanaṃ veditabbaṃ. Sace pana koci vadeyya ‘‘yathā nāvātejanānaṃ pellakassa purisassa vasena desantaragamanaṃ, evaṃ kāyassāpī’’ti, hotu, evaṃ icchito vāyamattho yathā hi nāvātejanānaṃ saṃhatalakkhaṇasseva purisassa vasena gamanaṃ, na asaṃhatalakkhaṇassa, evaṃ kāyassāpīti. Kā no hāni, bhiyyopi dhammamattatāva patiṭṭhaṃ labhati, na purisavādo. Tenāha ‘‘yantasuttavasenā’’tiādi.

譬如无觉的船随风力而行，如无觉的光随火焰而动，亦如无觉的身体被风所引，随应当的风而行，如是应当知道此喻。如若有人说：“譬如船上的水手借助风力而航行，如此身亦然。”可令如是，因为身亦有依赖，如水手驾驭船顺风航行，并非船体本身天然游行，如是身亦然。岂有损害？反更坚定法之本质，无有比人言辞更可信。故有“顺法之义”等说。

Tattha payuttanti heṭṭhā vuttanayena gamanādikiriyāvasena paccayehi payojitaṃ. Ṭhātīti tiṭṭhati. Etthāti imasmiṃ loke. Vinā hetupaccayeti gantukāmatācittataṃsamuṭṭhānavāyodhātuādihetupaccayehi vinā. Tiṭṭheti tiṭṭheyya. Vajeti vajeyya gaccheyya ko nāmāti sambandho. Paṭikkhepattho cettha kiṃ-saddoti hetupaccayavirahena ṭhānagamanapaṭikkhepamukhena sabbāyapi dhammappavattiyā paccayādhīnavuttitāvibhāvanena attasuññatā viya aniccadukkhatāpi vibhāvitāti daṭṭhabbā.

此中诸因缘，因基诸条件而结使行走等动作及因缘相连而起。“立”者，是驻立之义。“此处”者，是谓当地界。谓无因缘，即无生起动机及风力引动等因缘，若无则不可驻，非持不可者。“猛进”“行去”及“谁”之间有相系。此处否定因缘而起在位与行走之拒断，乃缘法流转因缘关系解释，表现自性虚空，似无常苦之相。

Paṇihitoti yathā yathā paccayehi pakārehi nihito ṭhapito. Sabbasaṅgāhikavacananti sabbesampi catunnaṃ iriyāpathānaṃ ekajjhaṃ saṅgaṇhanavacanaṃ, pubbe visuṃ visuṃ iriyāpathānaṃ vuttattā idaṃ nesaṃ ekajjhaṃ gahetvā vacananti attho. Purimanayo vā iriyāpathappadhāno vuttoti tattha kāyo appadhāno anunipphādīti idha kāyaṃ padhānaṃ, apadhānañca iriyāpathaṃ anunipphādiṃ katvā dassetuṃ dutiyanayo vuttoti evampettha dvinnaṃ nayānaṃ viseso veditabbo. Ṭhitoti pavatto.

所谓隐没，是指由诸条件依次而强固聚合成相。所谓整体结合之语，是指诸行（四种行）的合一之词，因见先前分说诸行（四种），今言总括一家，故有此言义。所谓护持现行者，谓此处身之护持，后文第二义正言此二义区别，即此为身之护持，非身之背弃。立者，谓支撑。

Iriyāpathapariggaṇhanampi iriyāpathavato kāyasseva pariggaṇhanaṃ tassa avatthāvisesabhāvatoti vuttaṃ ‘‘iriyāpathapariggaṇhanena kāye kāyānupassī viharatī’’ti. Tenevettha rūpakkhandhavaseneva samudayādayo uddhaṭā. Esa nayo sesavāresupi. Ādināti ettha ādi-saddena yathā ‘‘taṇhāsamudayā kammasamudayā āhārasamudayā’’ti nibbattilakkhaṇaṃ passantopi rūpakkhandhassa udayaṃ passatīti ime cattāro ākārā saṅgayhanti, evaṃ ‘‘avijjānirodhā’’ti ādayopi pañca ākārā saṅgahitāti daṭṭhabbā. Sesaṃ vuttanayameva.

也包括四行护持者，乃身所护持之义，此说“不离身行者注视身者”，故身蕴等色法有生灭之义，此说也可显约之。如开头之“贪欲缘起”等说，分别观察色蕴自生起乃至消灭。此处描述如此，五法俱存之说为其结论。

Iriyāpathapabbavaṇṇanā niṭṭhitā. · 威仪路品释义已毕。

Catusampajaññapabbavaṇṇanā四正知品释义

§376

376.Catusampajaññavasenāti samantato pakārehi, pakaṭṭhaṃ vā savisesaṃ jānātīti sampajāno, sampajānassa bhāvo sampajaññaṃ, tathāpavattaṃ ñāṇaṃ, hatthavikārādibhedabhinnattā cattāri sampajaññāni samāhaṭāni catusampajaññaṃ, tassa vasena. ‘‘Abhikkante’’tiādīni sāmaññaphale (dī. ni. aṭṭha. 1.214; dī. ni. ṭī. 1.214 vākyakhandhepi) vaṇṇitāni, na puna vaṇṇetabbāni, tasmā taṃtaṃsaṃvaṇṇanāya līnatthappakāsanāpi tattha vihitanayeneva gahetabbā. ‘‘Abhikkante paṭikkante sampajānakārī hotī’’tiādi vacanato abhikkamādigatacatusampajaññapariggaṇhanena rūpakāyassevettha samudayadhammānupassitādi adhippetoti āha ‘‘rūpakkhandhasseva samudayo ca vayo canīharitabbo’’ti. Rūpadhammānaṃyeva hi pavattiākāravisesā abhikkamādayoti. Sesaṃ vuttanayameva.

四摄觉（四念处觉）者，意为全方位明了，或详尽了知，或专注了知。觉知所起乃是觉知本性的表现。四觉集中则为四摄觉。从此立场讲起。诸般佛教经论（依《中部释论》等）分别论此四摄觉，不赘述。故本处略示意以简明表述。谓“初始与终结之间觉知者”，即此觉知乃由觉支之四摄觉所涵盖，依四法观察色蕴之生灭等现象为其意。盖色法之流转等显立于此。章节要义即如是。

Catusampajaññapabbavaṇṇanā niṭṭhitā. · 四正知品释义已毕。

Paṭikkūlamanasikārapabbavaṇṇanā厌恶作意品释义

§377

377.Paṭikkūlamanasikāravasenāti jigucchanīyatāya paṭikūlameva paṭikkūlaṃ, yo paṭikkūlasabhāvo paṭikkūlākāro, tassa manasi karaṇavasena. Antarenāpi hi bhāvavācinaṃ saddaṃ bhāvattho viññāyati yathā ‘‘paṭassa sukka’’nti. Yasmā visuddhimagge (visuddhi. 1.182) vuttaṃ, tasmā tattha, taṃsaṃvaṇṇanāyañca (visuddhi. ṭī. 1.182 ādayo) vuttanayena ‘‘imameva kāya’’nti ādīnamattho veditabbo.

377.所谓反感念着，是指因厌恶而感到反感之意，反感本身即为反感。指心中因反感本质而生起反感的形式。内心之中，当念及相关存在之声时，心识便觉知其意境，如所谓“壳内枯燥”之感。因《净道论》中有所记载，故此处及说明文中，以“此即是此身”为起始意旨，应由此加以理解。

Vatthādīhi pasibbakākārena bandhitvā kataṃ āvāṭanaṃ putoḷi. Nānākārā ekasmiṃ ṭhāne sammissāti ettāvatā nānāvaṇṇānaṃ kesādīnañca upameyyatā. Vibhūtakāloti paṇṇattiṃ samatikkamitvā kesādīnaṃ asubhākārassa upaṭṭhitakālo. Iti-saddassa ākāratthataṃ dassento ‘‘eva’’nti vatvā taṃ ākāraṃ sarūpato dassento ‘‘kesādipariggaṇhanenā’’tiādimāha. Kesādisaññitānañhi asucibhāvānaṃ paramaduggandhajegucchapaṭikkūlākārassa samudayato anupassanā idha kāyānupassanāti. Sesaṃ vuttanayameva.

用带有外壳之物品等为界限，因而形成包裹，故称制成的包裹或小盒。因各种形状多样，聚合于一处，有如各色各样的毛发等相似之物。所谓尸体腐败时节，是超越文字之意，指毛发等不净之状继而显现之时。用『如此』一词显示该形态的本义，明确将该形态本体展现出来，言及“因毛发等所构成，故名之”等诸语乃属此意。毛发及类似的感知是诸不净之相，连结恶臭垃圾难堪难忍的反感形态，因无视此而导致身观观察失误，此即身观之义。其余内容即此部分的说明。

Paṭikkūlamanasikārapabbavaṇṇanā niṭṭhitā. · 厌恶作意品释义已毕。

Dhātumanasikārapabbavaṇṇanā界作意品释义

§378

378.Dhātumanasikāravasenāti pathavīdhātuādikā catasso dhātuyo ārabbha pavattabhāvanāmanasikāravasena, catudhātuvavatthānavasenāti attho. Dhātumanasikāro, dhātukammaṭṭhānaṃ, catudhātuvavatthānanti hi atthato ekaṃ. Goghātakoti jīvikatthāya gunnaṃ ghātako. Antevāsikoti kammakaraṇavasena tassa samīpavāsī taṃ nissāya jīvanako . Vinivijjhitvāti ekasmiṃ ṭhāne aññamaññaṃ vinivijjhitvā. Mahāpathānaṃ vemajjhaṭṭhānasaṅkhāteti catunnaṃ mahāpathānaṃ tāya eva vinivijjhanaṭṭhānatāya vemajjhasaṅkhāte. Yasmā te cattāro mahāpathā catūhi disāhi āgantvā tattha samohitā viya honti, tasmā taṃ ṭhānaṃ catumahāpathaṃ, tasmiṃ catumahāpathe. Ṭhita-saddo ‘‘ṭhito vā’’tiādīsu (dī. ni. 1.263; a. ni. 5.28) ṭhānasaṅkhātairiyāpathasamaṅgitāya, ṭhā-saddassa vā gatinivattiatthatāya aññattha ṭhapetvā gamanaṃ sesairiyāpathasamaṅgitāya bodhako, idha pana yathā tathā rūpakāyassa pavattiākārabodhako adhippetoti āha ‘‘catunnaṃ iriyāpathānaṃ yena kenaci ākārena ṭhitattā yathā ṭhita’’nti. Tattha ākārenāti ṭhānādinā rūpakāyassa pavattiākārena. Ṭhānādayo hi iriyāpathasaṅkhātāya kiriyāya patho pavattimaggoti ‘‘iriyāpatho’’ti vuccantīti vutto vāyamattho. Yathāṭhitanti yathāpavattaṃ, yathāvuttaṃ ṭhānamevettha paṇidhānanti adhippetanti āha ‘‘yathā ṭhitattā ca yathāpaṇihita’’nti. ‘‘Ṭhita’’nti vā kāyassa ṭhānasaṅkhātairiyāpathasamāyogaparidīpanaṃ, ‘‘paṇihita’’nti tadaññairiyāpathasamāyogaparidīpanaṃ. ‘‘Ṭhita’’nti vā kāyasaṅkhātānaṃ rūpadhammānaṃ tasmiṃ tasmiṃ khaṇe sakiccavasena avaṭṭhānaparidīpanaṃ, paṇihitanti paccayavasena tehi tehi paccayehi pakārato nihitaṃ paṇihitanti evampettha attho veditabbo. Paccavekkhatīti pati pati avekkhati, ñāṇacakkhunā vinibbhujjitvā visuṃ visuṃ passati.

378.所谓五蕴念着，是指从地、水、火、风四大元素开始，以发生生起作为念着之意。四大蕴缘起之义即是如此。五蕴念着即是指五大元素的工作场所。所谓生灭杀，即指为维持生命之功能相应的消耗。所谓内身者，乃指因行动之缘依赖其相邻而生之生命体。所谓辨别析开者，指在一处将各部分分辨开。所谓大道中支，即四大中的中支。所谓四大道，此处因其于四方而来，如同被迷惑一般，故名之为四大道，称之为处所。关于“立”字之说，见《小部杂藏》等经，因四支处所与行路相联系，为了区别其它含义而特别设定的用法。此处所谓依据处等，是以“着”的替换形式，借以指示肉身发生之处。所谓行动路，即因动作而引发的运动路径，称作“行动路”的本义。如同“依止”即依着，诸处即视为定点，故特别说明“如所立，如所置”，表明“立”以肢体所在处之明示，以及“置”即依条件定位。立者，是指肉身的各处维持其现象的表显，置者，则是指依缘起条件而安置，故应作这样的推知。所谓反复观看，是指一再观看，经过智慧之眼清净观照，洞察透彻。

Idāni vuttamevatthaṃ bhāvatthavibhāvanavasena dassetuṃ ‘‘yathā goghātakassā’’tiādi vuttaṃ. Tattha posentassāti maṃsūpacayaparibrūhanāya kuṇḍakabhattakappāsaṭṭhiādīhi saṃvaḍḍhentassa. Vadhitaṃ matanti hiṃsitaṃ hutvā mataṃ. Matanti ca matamattaṃ. Tenevāha ‘‘tāvadevā’’ti. Gāvīti saññā na antaradhāyatīti yāni aṅgapaccaṅgāni yathāsanniviṭṭhāni upādāya gāvīsamaññā matamattāyapi gāviyā tesaṃ taṃsannivesassa avinaṭṭhattā. Vilīyanti bhijjanti vibhujjantīti bīlā, bhāgā va-kārassa ba-kāraṃ, ikārassa ca īkāraṃ katvā. Bīlasoti bīlaṃ bīlaṃ katvā. Vibhajitvāti aṭṭhisaṅghātato maṃsaṃ vivecetvā, tato vā vivecitaṃ maṃsaṃ bhāgaso katvā. Tenevāha ‘‘maṃsasaññā pavattatī’’ti. Pabbajitassāpi apariggahitakammaṭṭhānassa. Ghanavinibbhoganti santatisamūhakiccaghanānaṃ vinibbhujjanaṃ vivecanaṃ. Dhātusopaccavekkhatoti ghanavinibbhogakaraṇena dhātuṃ dhātuṃ pathavīādidhātuṃ visuṃ visuṃ katvā paccavekkhantassa. Sattasaññāti attānudiṭṭhivasena pavattā sattasaññāti vadanti, vohāravasena pavattasattasaññāyapi tadā antaradhānaṃ yuttameva yāthāvato ghanavinibbhogassa sampādanato. Evañhi sati yathāvuttaopammatthena upameyyattho aññadatthu saṃsandati sameti. Tenevāha ‘‘dhātuvaseneva cittaṃ santiṭṭhatī’’ti. Dakkhoti cheko taṃtaṃsamaññāya kusalo ‘‘yathājāte sūnasmiṃ naṅguṭṭhakhuravisāṇādivante aṭṭhimaṃsādiavayavasamudāye avibhatte gāvīsamaññā, na vibhatte. Vibhatte pana aṭṭhimaṃsādiavayavasamaññā’’ti jānanato. Catumahāpatho viya catuiriyāpathoti gāviyā ṭhitacatumahāpatho viya kāyassa pavattimaggabhūto catubbidho iriyāpatho yasmā visuddhimagge (visuddhi. 1.305) vitthāritā, tasmā tattha, taṃsaṃvaṇṇanāyañca (visuddhi. ṭī. 1.306) vuttanayena veditabbo. Sesaṃ vuttanayameva.

现已依上述义理，以就地生灭分辨之道理说明“如刀割者”等。此处调理肉积累腐坏者，因细菌等伴随，致使恶臭而受增长。杀伤意味着所意图的破坏，痛苦且已失败。破坏与破败皆指状况恶化。故称“即是如此”。所谓牛，是指肉体部位如手足等依附密合，且牛这类动物被视为肉体整体的比喻。融化、腐烂、分解，分别指软化、腐败、分裂。软化即因部分转变导致损坏。分解，则是指由八分的肉体散开，剖分成许多部分。故由此辨认出“肉的观念生起”。对刚出家的比库尚未确定认识身体工作的场所。所谓实体精细分解，是指整体联合运作体中实体层层分解。所谓五蕴观察者，乃指清晰透视五蕴的觉知。所谓七意，是依观察自己显现运作而引发的心通，是对当前物理及心法的精确觉察，且不引生隔离。故有详细文摘。故以此为比喻，“只有依五蕴，心才得以立止”。所谓识，乃指以总结贯通的敏锐觉知，随著经验如小儿断指甲时肉体不受伤害一样而知晓。四大道如同四肢行动的道路，为肉身运行之本因。以上皆出自《净道论》文本所述，故应依此理解。其余亦是上述所述内容。

Dhātumanasikārapabbavaṇṇanā niṭṭhitā. · 界作意节之解释已毕。

Navasivathikapabbavaṇṇanā九墓地节之解释

§379

379. Sivathikāya apaviddhauddhumātakādipaṭisaṃyuttānaṃ odhiso pavattānaṃ kathānaṃ, tadabhidheyyānañca uddhumātakādiasubhabhāgānaṃ sivathikapabbānīti saṅgītikārehi gahitasamaññā . Tenāha ‘‘sivathikapabbehi vibhajitu’’nti. Maritvā ekāhātikkantaṃ ekāhamataṃ. Uddhaṃ jīvitapariyādānāti jīvitakkhayato upari maraṇato paraṃ. Samuggatenāti samuṭṭhitena. Uddhumātattāti uddhaṃ uddhaṃ dhumātattā sūnattā. Setarattehi viparibhinnaṃ vimissitaṃ nīlaṃ vinīlaṃ, purimavaṇṇavipariṇāmabhūtaṃ vā nīlaṃ vinīlaṃ. Vinīlameva vinīlakanti ka-kārena padavaḍḍhanaṃ anatthantarato yathā ‘‘pītakaṃ lohitaka’’nti (dha. sa. 616). Paṭikkūlattāti jigucchanīyattā. Kucchitaṃ vinīlanti vinīlakanti kucchanattho vā ayaṃ ka-kāroti dassetuṃ vuttaṃ yathā ‘‘pāpako kittisaddo abbhuggacchatī’’ti. (Dī. ni. 3.316; a. ni. 5.213; mahāva. 285) paribhinnaṭṭhānehi kākakaṅkādīhi. Vissandamānapubbanti vissavantapubbaṃ, tahaṃ tahaṃ paggharantapubbanti attho. Tathābhāvanti vissandamānapubbabhāvaṃ.

379.所谓因尸体腐烂坏死，以及尸体上所生恶臭之气等情形，合称之为尸臭或腐尸气味。此与尸体腐败相关的形象合称尸臭气。故称“尸臭为分解者”者说。言及死亡之意义是生命终结之上，死亡出现时即为终极。所谓聚合者，是指相互合成的状态。所谓腐臭，即因尸体散发之腐烂臭气。以青黑成色与清晰的干瘪色等，或因形状颜色变化所致。青黑色出现者称为腐黑。腐黑增加，实际上表示色彩恶臭的不利演变，如同“黄色变化赤色”之喻。所谓反感，谓因令人厌恶故称之。以音声之重复，明确表示其含义，就如称“恶名如野兽咆哮”者，属于词义阐明。由多处形态如鹊鸟等所联想。据《长部杂藏》和《相应部》等经文记载，皆为腐臭相关的概念。所谓出现前与出现后，为腐败过程不同阶段的区分。如此之理，称为出现前腐臭。

Sobhikkhūti yo ‘‘passeyya sarīraṃ sivathikāya chaḍḍita’’nti vutto, so bhikkhu. Upasaṃharati sadisataṃ. ‘‘Ayampi kho’’tiādi upasaṃharaṇākāradassanaṃ. Āyūti rūpajīvitindriyaṃ, arūpajīvitindriyaṃ panettha viññāṇagatikameva. Usmāti kammajatejo. Evaṃ pūtikasabhāvoyevāti evaṃ ativiya duggandhajegucchapaṭikkūlapūbhikasabhāvo eva, na āyuādīnaṃ avigame viya mattasoti adhippāyo. Ediso bhavissatīti evaṃbhāvīti āha ‘‘evaṃ uddhumātādibhedo bhavissatī’’ti.

所谓证悟“看尸体已由尸臭离散”的比库，即是此类比库。归纳其意是指离散或消失的状况。所谓寿命，是指肉身寿命及生命活动层面不灭，则唯识流动变化。所谓炽热，是指因业力而生的业火。正因如此，其体厌恶恶臭，乃达于极致不堪忍受的前肚反感体质，而非仅寿命等生命流转相续。以后必尽灭，故称如此。

Luñcitvā luñcitvāti uppāṭetvā uppāṭetvā. Sāvasesamaṃsalohitayuttanti sabbaso akhāditattā tahaṃ tahaṃ sesena appāvasesena maṃsalohitena yuttaṃ. ‘‘Aññena hatthaṭṭhika’’nti avisesena hatthaṭṭhikānaṃ vippakiṇṇatā jotitāti anavasesato tesaṃ vippakiṇṇataṃ dassento ‘‘catusaṭṭhibhedampī’’tiādimāha .

擦净、擦净者，意为揭起、揭起。所有残余均带血肉，整体未被烤焦，各处残余带有血肉。所谓“他人之掌所在”，特指出掌所在部位的不同，显明其未被烧焦，即揭示其部位上的不同，称为“四十六种分部”等。

Terovassikānīti tirovassaṃ gatāni, tāni pana saṃvaccharaṃ vītivattāni hontīti āha ‘‘atikkantasaṃvaccharānī’’ti. Purāṇatāya ghanabhāvavigamena vicuṇṇatā idha pūtibhāvoti so yathā hoti, taṃ dassento ‘‘abbhokāse’’tiādimāha. Terovassikānevāti saṃvaccharamattātikkantāni eva. Khajjamānatādivasena dutiyasivathikapabbādīnaṃ vavatthāpitattā vuttaṃ ‘‘khajjamānatādīnaṃ vasena yojanā kātabbā’’ti.

三年者，指过去的三年，且这些年度完全流转完毕，故曰“超越的流转年”。因其陈旧而坚硬、形状破碎如烂物，此即脓状，显示空隙，故称“脓肿”等。三年者即超出流转年限者。又因皮肤腐烂等故，有言“因皮腐烂等者宜为连接距离”。

Navasivathikapabbavaṇṇanā niṭṭhitā. · 九墓地节之解释已毕。

Imāneva dveti avadhāraṇena appanākammaṭṭhānaṃ tattha niyameti aññapabbesu tadabhāvato. Yato hi eva-kāro, tato aññattha niyameti, tena pabbadvayassa vipassanākammaṭṭhānatāpi appaṭisiddhā daṭṭhabbā aniccatādidassanato. Saṅkhāresu ādīnavavibhāvanāni sivathikapabbānīti āha ‘‘sivathikānaṃ ādīnavānupassanāvasena vuttattā’’ti. Iriyāpathapabbādīnaṃ appanāvahatā pākaṭā evāti ‘‘sesāni dvādasapī’’ti vuttaṃ. Yaṃ panettha atthato avibhattaṃ. Taṃ suviññeyyameva.

以此二种分别，限定不定业处；若缺一，则限定别处。由此单一因故，定他处，故应观察两个业处的无常等。于行蕴中观察诸不利，即称腐烂疮肿观察；言腐烂疮肿普是由其不利观察而得。行藏业处未被覆盖的十二部分，显现明显，故称“余部十二”等。此处义理准确，应当精明领悟。

Kāyānupassanāvaṇṇanā niṭṭhitā. · 身随观之解释已毕。

Vedanānupassanāvaṇṇanā

受行观察解说

§380

380.Sukhaṃvedananti ettha sukhayatīti sukhā. Sampayuttadhamme, kāyañca laddhassāde karotīti attho. Suṭṭhu vā khādati, khanati vā kāyikaṃ, cetasikañcābādhanti sukhā. ‘‘Sukaraṃ okāsadānaṃ etissāti sukhā’’ti apare. Vedayati ārammaṇarasaṃ anubhavatīti vedanā. Vedayamānoti anubhavamāno. ‘‘Kāma’’ntiādīsu yaṃ vattabbaṃ, taṃ iriyāpathapabbe vuttanayameva. Sampajānassa vediyanaṃ sampajānavediyanaṃ.

受苦，即此处受苦称苦。与相关法相连，身体获得之食物致使此受起。无论是良好饮食，或身体有所损害，心意某种痛苦即苦。亦有言“与肠胃输送紧密相关的是苦”等。苦即体验缘起事物之感受，即受。受者乃感赫动之现行。以“欲”等为代表之应观察法，仅在业处中描述，谓知受苦的有知受苦。

Vatthuārammaṇāti rūpādiārammaṇā. Rūpādiārammaṇañhettha vedanāya pavattiṭṭhānatāya ‘‘vatthū’’ti adhippetaṃ . Assāti bhaveyya. Dhammavinimuttassa kattu abhāvato dhammasseva kattubhāvaṃ dassento ‘‘vedanāva vedayatī’’ti āha. ‘‘Vohāramattaṃ hotī’’ti etena ‘‘sukhaṃ vedanaṃ vedayamāno sukhaṃ vedanaṃ vedayāmī’’ti idaṃ vohāramattanti dasseti.

作用对象者，即色等所缘。以色等所缘为因，故用“作用对象”表示。显现出名称“受”为常存义。以离欲法而示法性，显现唯有法的本质，故称“受能感受者”，谓受即能感受一切。又言“仅就流动而言”，此即“感受苦则自觉苦，感受乐则自觉乐”等，指感受的当下流动。

Nitthunantoti balavato vedanāvegassa nirodhane ādīnavaṃ disvā tassa avasaradānavasena nitthunanto . Vegasandhāraṇe hi atimahantaṃ dukkhaṃ uppajjatīti aññampi vikāraṃ uppādeyya, tena thero aparāparaṃ parivattati. Vīriyasamathaṃ yojetvāti adhivāsanavīriyassa adhimattattā tassa hāpanavasena samādhinā samarasatāpādanena vīriyasamathaṃ yojetvā. Saha paṭisambhidāhīti lokuttarapaṭisambhidāhi saha. Ariyamaggakkhaṇe hi paṭisambhidānaṃ asammohavasena adhigamo, atthapaṭisambhidāya pana ārammaṇakaraṇavasenapi. Lokiyānampi vā sati uppattikāle tattha samatthataṃ sandhāyāha ‘‘saha paṭisambhidāhī’’ti. Samasīsīti vārasamasīsī hutvā, paccavekkhaṇavārassa anantaravāre parinibbāyīti attho.

『已尽灭』者，谓有力的感受冲动被断灭时，观见此断灭之过患，因而有不舍之心，持续守护此断灭。因过于执著此断灭状态，反生大苦，故长老们轮转不断。所谓精进调伏者，于勤修内心精进的强烈力道，借由心念调伏、专注而生的禅定，与安稳调和行持相结合而成。所谓“与正知相应断已”者，即与超世俗的顿解断已相应。于圣道现前时，断已以清净无迷惑而得；对于利益断已，则依赖修习之缘。即便是世俗人，于念起散乱之时，亦能善护心念故曰“与正知相应断已”。至于“同死一周”，谓如同周岁轮转，于观察周期间紧接而无间断即得般涅槃之义。

Yathā ca sukhaṃ, evaṃ dukkhanti yathā ‘‘sukhaṃ ko vedayatī’’tiādinā sampajānavediyanaṃ sandhāya vuttaṃ, evaṃ dukkhampi. Tattha dukkhayatīti dukkhā, sampayuttadhamme, kāyañca pīḷeti vibādhatīti attho. Duṭṭhuṃ vā khādati, khanati kāyikaṃ, cetasikañca sātanti dukkhā. ‘‘Dukkaraṃ okāsadānaṃ etissāti dukkhā’’ti apare. Arūpakammaṭṭhānanti arūpapariggahaṃ, arūpadhammamukhena vipassanābhinivesananti attho. Na pākaṭaṃ hoti phassassa, cittassa ca avibhūtākārattā. Tenāha ‘‘andhakāraṃ viya khāyatī’’ti. ‘‘Na pākaṭaṃhotī’’ti ca idaṃ tādise puggale sandhāya vuttaṃ, tesaṃ ādito vedanāva vibhūtatarā hutvā upaṭṭhāti. Evañhi yaṃ vuttaṃ sakkapañhavaṇṇanā dīsu ‘‘phasso pākaṭo hoti, viññāṇaṃ pākaṭaṃ hotī’’ti, (dī. ni. aṭṭha. 2.359) taṃ avirodhitaṃ hoti. Vedanāvasena kathiyamānaṃ kammaṭṭhānaṃ pākaṭaṃ hotīti yojanā. ‘‘Vedanānaṃ uppattipākaṭatāyā’’ti ca idaṃ sukhadukkhavedanānaṃ vasena vuttaṃ. Tāsañhi pavatti oḷārikā, na itarāya. Tadubhayaggahaṇamukhena vā gahetabbattā itarāyapi pavatti viññūnaṃ pākaṭā evāti ‘‘vedanāna’’nti avisesaggahaṇaṃ daṭṭhabbaṃ. Sakkapañhe vuttanayeneva veditabbo, tasmā tattha vattabbo atthaviseso tattha līnatthappakāsaniyaṃ vuttanayeneva gahetabbo.

正如快乐，苦亦然。诸如以“谁知快乐”为观念而生起觉知，诸苦亦复如是。所谓‘苦者’，为痛苦之事，与俱行法相连，痛身心之含义。痛苦犹如啃咬身体，折磨意心，故谓之痛苦。又有云“此苦为得陨叶之苦”，意指修行无色境地，以无色法持守为专注禅定所依。此感受非触觉显现，亦非心之明显形态，故喻之如黑暗啃噬。此“非显现”之说，谓用于某类人，于其所习涉之感受，非明显或具形状者，常为隐微，因故说如黑暗之蛀噬。既佛典中萨咖对白述诸“不明显之触”及“显明之识”，此说不违背经典。由感受为修行所说之“明显状态”也应理解。所谓“感受生起明显状态”，此乃以苦乐感受为标的而言，非他感。由某果报起色，感受内证显现，故名“感受生起明显”。因其必流畜生道，不得他；此二者共摄，于智者亦明显，故专称“感受”为总称。此为萨咖论中所述，应据此保持要义及其微细区别讨论。

Pubbe ‘‘vatthuṃ ārammaṇaṃ katvā vedanāva vedayatī’’ti vedanāya ārammaṇādhīnavuttitāya ca anattatāya ca pajānanaṃ vuttaṃ, idāni tassā aniccatādipajānanaṃ dassento ‘‘ayaṃ aparopi pajānanapariyāyo’’ti āha. Yathā ekasmiṃ khaṇe cittadvayassa asambhavo ekajjhaṃ anekantapaccayābhāvato, evaṃ vedanādvayassa visiṭṭhārammaṇavuttito cāti āha ‘‘sukhavedanākkhaṇe dukkhāya vedanāya abhāvato’’ti. Nidassanamattañcetaṃ tadā upekkhāvedanāyapi abhāvato, tena sukhavedanākkhaṇe bhūtapubbānaṃ itaravedanānaṃ hutvāabhāvapajānanena sukhavedanāyapi hutvā abhāvo ñāto eva hotīti tassā pākaṭabhāvameva dassento ‘‘imissā casukhāya vedanāya ito paṭhamaṃabhāvato’’ti āha, eteneva ca tāsampi vedanānaṃ pākaṭabhāvo dassitoti daṭṭhabbaṃ. Tenāha ‘‘vedanā nāma aniccā adhuvā vipariṇāmadhammā’’ti. Aniccaggahaṇena hi vedanānaṃ viddhaṃsanabhāvo dassito viddhaste aniccatāya suviññeyyattā. Adhuvaggahaṇena pākaṭabhāvo tassa asadābhāvitādibhāvanato. Vipariṇāmaggahaṇena dukkhabhāvo tassa aññathattadīpanato, tena sukhāpi vedanā dukkhā, pageva itarāti tissannampi vedanānaṃ dukkhatā dassitā hoti. Iti ‘‘yadaniccaṃ dukkhaṃ, taṃ ekantato anattā’’ti tīsupi vedanāsu lakkhaṇattayapajānanā jotitāti daṭṭhabbaṃ. Tenāha ‘‘itiha tattha sampajāno hotī’’ti.

从前有“以境为缘而生感受”之说，意指感受由境生且有主导作用。此意旨在否定感受为我、非我、他我等观念，言说识之不可断续。今释“感受之无常等知见”谓当见“此非他知见”。如某时刻，二心不相现，无一单缘，故谓“乐感时无苦感存在”。此亦示例无念处之无存在，故示“于乐感时亦无苦感”，此乃空于不生不灭亦非乐苦分立之知觉。说明该感受明现，表示“此乐感起时，彼乐感之初始不存在”。由此显现彼感合的明显性，称为“感受谓无常等变法”。因无常表现反转不定，显示其破碎易坏之性。无常现象以清楚呈现其转变本质。变异则表苦感，其与他非同，乐感亦具苦性。故旧巴利三法印中表述为“若为无常即为苦，即全然非我”，以示三法印于各种感受中的特质，遂成明证。此故曰“因缘观知，如理知见”也。

Idāni tamatthaṃ suttena (ma. ni. 2.205) sādhetuṃ ‘‘vuttampi ceta’’ntiādimāha. Tattha neva tasmiṃ samaye dukkhaṃ vedanaṃ vedetīti tasmiṃ sukhavedanāsamaṅgisamaye neva dukkhaṃ vedanaṃ vedeti niruddhattā, anuppannattā ca yathākkamaṃ atītānāgatānaṃ. Paccuppannāya pana asambhavo vutto eva. Sakiccakkhaṇamattāvaṭṭhānato aniccā. Samecca sambhuyya paccayehi katattā saṅkhatā. Vatthārammaṇādipaccayaṃ paṭicca uppannattā paṭiccasamuppannā. Khayavayapalujjananirujjhanapakatitāya khayadhammā vayadhammā virāgadhammā nirodhadhammāti daṭṭhabbā.

现在，想以经中语句（《大念处经·第二卷》205页）佐证其义，谓“虽有言曰可感知”，然当时并非同一念生苦与乐感，亦非乐感断灭时能感苦。此乃过去将来不现，故不可同时生起。对现起感受，则无重叠。此因短暂存在，非连续不中断。所依缘聚成，产生性缘起。必见其灭尽、衰坏、衰亡、断绝、离欲等灭法。

Kilesehi āmasitabbato āmisaṃ nāma, pañca kāmaguṇā, ārammaṇakaraṇavasena saha āmisehīti sāmisaṃ. Tenāha ‘‘pañcakāmaguṇāmisanissitā’’ti.

由烦恼污染之因缘，所生的世俗感受称为“世间感受”，包括五欲根本之五种感受，因缘依附而起，故名“世俗”。因此诗云：“五欲根本所依之世俗。

Ito paranti ‘‘atthi vedanā’’ti evamādi pāḷiṃ sandhāyāha ‘‘kāyānupassanāyaṃ vuttanayamevā’’ti.

接下文为“有感受”之旨，因循巴利文体，说明“所说者即为对身见观注之内容”。

Vedanānupassanāvaṇṇanā niṭṭhitā. · 受随观之解释已毕。

Cittānupassanāvaṇṇanā心随观之解释

§381

381. Sampayogavasena pavattamānena saha rāgenāti sarāgaṃ. Tenāha ‘‘lobhasahagata’’nti. Vītarāganti ettha kāmaṃ sarāgapadapaṭiyoginā vītarāgapadena bhavitabbaṃ, sammasanacārassa pana adhippetattā tebhūmakasseva gahaṇanti ‘‘lokiyakusalābyākata’’nti vatvā ‘‘idaṃ panā’’tiādinā tameva adhippāyaṃ vivarati. Sesāni dve dosamūlāni, dve mohamūlānīti cattāri akusalacittāni. Tesañhi rāgena sampayogābhāvato nattheva sarāgatā, taṃnimittakatāya pana siyā taṃsahitakāle soti nattheva vītarāgatāpīti dukkhavinimuttatā evettha labbhatīti āha ‘‘neva purimapadaṃ na pacchimapadaṃ bhajantī’’ti. Yadi evaṃ padesikaṃ pajānanaṃ āpajjatīti? Nāpajjati, dukantarapariyāpannattā tesaṃ. Ye pana ‘‘paṭipakkhabhāve agayhamāne sampayogābhāvo evettha pamāṇaṃ ekaccaabyākatānaṃ viyā’’ti icchanti, tesaṃ matena sesākusalacittānampi dutiyapadasaṅgaho veditabbo . Dutiyadukepi vuttanayena attho veditabbo. Akusalamūlesu saha moheneva vattatīti samohanti āha ‘‘vicikicchāsahagatañceva uddhaccasahagatañcā’’ti. Yasmā cettha ‘‘saheva mohenāti samoha’’nti purimapadāvadhāraṇampi labbhatiyeva, tasmā vuttaṃ ‘‘yasmā panā’’tiādi. Yathā pana atimūḷhatāya pāṭipuggalikanayena savisesamohavantatāya ‘‘momūhacitta’’nti vattabbato vicikicchāuddhaccasahagatadvayaṃ visesato ‘‘samoha’’nti vuccati, na tathā sesākusalacittānīti ‘‘vaṭṭantiyevā’’ti sāsaṅkaṃ vadati. Sampayogavasena thinamiddhena anupatitaṃ anugatanti thinamiddhānupatitaṃ, pañcavidhaṃsasaṅkhārikākusalacittaṃ saṅkucitacittaṃ, saṅkucitacittaṃ nāma ārammaṇe saṅkocanavasena pavattanato. Paccayavisesavasena thāmajātena uddhaccena sahagataṃ saṃsaṭṭhanti uddhaccasahagataṃ, aññathā sabbampi akusalacittaṃ uddhaccasahagatamevāti. Pasaṭacittaṃ nāma ārammaṇe savisesaṃ vikkhepavasena visaṭabhāvena pavattanato.

381. 依缘所连接而转动的称为『染』。因此称之为『随贪』。所谓『断染』，此处指应以断除内心着染之词的方式，断除欲性；但于符合佛法正行之义理层面，则恰如土地对建舍之依附，称为『世俗善业所在』，同时以『此亦然』之语揭示此依托基理。余下有二恶根两无明根，共四种不善心。于此，因为与贪染无缘故，无染性；然而缘此缘故，于染起时有所依托，如影随形故，故断染不现，此理谓之离苦解脱可得。因而有说『既非前段，亦非后段』。若问此等现象是否产生区分之知？则不产生。因彼等中苦是因无间隔流转者故。若有人说『在对相反修行时因缘不和故，染断失和仅为部分表现』，依我见，应于余下善心中，通过第二词揭示。第二苦之含义须透过言教明知。与不善根基并存者，亦必存无明，故谓无明即同迷惑；又说『疑与掉举亦同』。既然此处明示『与彼同无明』，即亦得持前段之界定，故有言『因如是』。正如因特定业力所附之愚昧重，特指疑与掉举之二者，共称为迷惑，余下善心中无此存在，故不言『流转』，仅为疑虑所托。依缘相接，昏沉未至，称为随昏沉。昏沉至者称为随现昏沉。五种烦恼造作不善心为收敛心。所谓收敛心，是指因缘入境，生起缩紧之相。特殊因缘生者，与掉举俱存，故称掉举随现，反之则所有不善心皆随掉举。清明心是指因缘明显疏散而生起之心态。

Kilesavikkhambhanasamatthatāya vipulaphalatāya ca dīghasantānatāya ca mahantabhāvaṃ gataṃ, mahantehi vā uḷāracchandādīhi gataṃ paṭipannanti mahaggataṃ, taṃ pana rūpārūpabhūmigataṃ tato mahantassa loke abhāvato. Tenāha ‘‘rūpārūpāvacara’’nti. Tassa cettha paṭiyogī parittaṃ evāti āha ‘‘amahaggatanti kāmāvacara’’nti. Attānaṃ uttarituṃ samatthehi saha uttarehīti sauttaraṃ. Tappaṭipakkhena anuttaraṃ. Tadubhayaṃ upādāyupādāya veditabbanti āha ‘‘sauttaranti kāmāvacarantiādi. Paṭipakkhavikkhambhanasamatthena samādhinā sammadeva āhitaṃ samāhitaṃ. Tenāha ‘‘yassā’’tiādi. Yassāti yassa cittassa. Yathāvuttena samādhinā na samāhitanti asamāhitaṃ. Tenāha ‘‘ubhayasamādhirahita’’nti. Tadaṅgavimuttiyā vimuttaṃ, kāmāvacarakusalacittaṃ, vikkhambhanavimuttiyā vimuttaṃ, mahaggatacittanti tadubhayaṃ sandhāyāha ‘‘tadaṅgavikkhambhanavimuttīhi vimutta’’nti. Yattha tadubhayavimutti natthi, taṃ ubhayavimuttirahitanti gayhamāne lokuttaracittepi siyāsaṅkāti taṃ nivattanatthaṃ ‘‘samuccheda…pe… okāsova natthī’’ti āha. Okāsabhāvo ca sammasanacārassa adhippetattā veditabbo. Yaṃ panettha atthato avibhattaṃ, taṃ heṭṭhā vuttanayattā uttānameva.

因烦恼的蓄集坚固性与广泛结果果报之时代久远的特性，称为『广大之相』。此广大所归属者为由粗重之欲望等烦恼主导，故称为广大蕴相。彼为色与非色两境之所生，因其广大而于世间处无存有，故称『色非色的流转』。此处谓相连护持为界，称『非广大流转』。自持此义谓为欲界流转。自我以到达更高层次之能力为标，谓之往更远处。横对立而论，谓为无上。此两者因彼此依赖生故，应互为因显，谓之『往更远处与不可及』。二者取缘而知之，于言语中谓之『去往更远处及欲界流转』。以对立烦恼蓄积之能力配合禅定而正确生起，故此为正定禅境。谓之『谁的』者，指彼心。若依禅定之理，非定境即非禅定。故谓之『无二禅定』。以此离断重起之根本烦恼而解脱。欲界善心与烦恼解脱心，因二者兼备而指称，并以此两个解脱，谓之『双重烦恼离脱』。若此二解脱俱无，是为无二重解脱，且因其反转，对世间超越心亦当如此，因故立论为『断尽无复，如断索绳般无』。所谓索绳样离断，乃指于标准法行的依托而生的具相覆盖体。此层意思不甚明了，故下文当详述。

Cittānupassanāvaṇṇanā niṭṭhitā. · 随观心的解释已完结。

Dhammānupassanā

法随观

Nīvaraṇapabbavaṇṇanā盖品的解释

§382

382. Pahātabbādidhammavibhāgadassanavasena pañcadhā dhammānupassanā niddiṭṭhāti ayamattho pāḷito eva viññāyatīti tamatthaṃ ulliṅgento ‘‘pañcavidhena dhammānupassanaṃ kathetu’’nti āha. Yadi evaṃ kasmā nīvaraṇādivaseneva niddiṭṭhanti? Vineyyajjhāsayato. Yesañhi veneyyānaṃ pahātabbadhammesu paṭhamaṃ nīvaraṇāni vibhāgena vattabbāni, tesaṃ vasenettha bhagavatā paṭhamaṃ nīvaraṇesu dhammānupassanā kathitā. Tathā hi kāyānupassanāpi samathapubbaṅgamā desitā, tato pariññeyyesu khandhesu, āyatanesu ca bhāvetabbesu bojjhaṅgesu, pariññeyyādivibhāgesu saccesu ca uttarā desanā, tasmā cettha samathabhāvanāpi yāvadeva vipassanatthā icchitā. Vipassanāpadhānā, vipassanābahulā ca satipaṭṭhānadesanāti tassā vipassanābhinivesavibhāgena desitabhāvaṃ vibhāvento ‘‘apicā’’tiādimāha. Tattha khandhāyatanadukkhasaccavasena missakapariggahakathanaṃ daṭṭhabbaṃ. Saññāsaṅkhārakkhandhapariggahampīti pi-saddena sakalapañcupādānakkhandhapariggahaṃ sampiṇḍeti itaresaṃ tadantogadhattā.

382. 依法应舍之诸法分法观照，有五种法之观照。此义纯净，唯被认知。于是指出『以五种方式成就法之观照』。若问为何专指此法而注明遮断诸碍之类？因需破除烦恼分别。诸被不应爱有染者中，依序论述第一种烦恼遮碍。于此处，世尊说法先从修止开始，继而开示应修习的蕴、界、觉支及法谛诸法之深妙分法，故于此处亦有修止法为基础，直至修习观照为止的蓄意。观照止观并重，谓观照法门中以观照为多数者，故成佛说之观照法门。以此观照讲说中称之为『此外等法』。此处示诸蕴、界及苦谛为观之重点，显见其中法质义理及承载的深入之意味。对于想法与造作蕴的执著分类，用『束缚』佐证，表示五盖及五取蕴的概括。

‘‘Kaṇhasukkadhammānaṃ yuganandhatā natthī’’ti pajānanakāle abhāvā ‘‘abhiṇhasamudācāravasenā’’ti vuttaṃ. Saṃvijjamānanti attano santāne upalabbhamānaṃ. Yathāti yenākārena, so pana ‘‘kāmacchandassa uppādo hotī’’ti vuttattā kāmacchandassa kāraṇākārova, atthato kāraṇamevāti āha ‘‘yena kāraṇenā’’ti. Ca-saddo vakkhamānatthasamuccayattho.

『不具暗苦法的和悦不存在』，此说法显现时谓之。此处意为自觉者以自身经验觉察，谓之如实相了了。谓之『如是因缘』，此为显现之因。以四字《因缘》而言，总量汇集之义披露其中。

Tatthāti ‘‘yathā cā’’tiādinā vuttapade. Subhampīti kāmacchandopi. So hi attano gahaṇākārena ‘‘subha’’nti vutto, tenākārena pavattanakassa aññassa kāmacchandassa nimittattā ‘‘nimitta’’nti ca. Iṭṭhaṃ, iṭṭhākārena vā gayhamānaṃ rūpādi subhārammaṇaṃ. Ākaṅkhitassa hitasukhassa pattiyā anupāyabhūto manasikāro anupāyamanasikāro. Tanti ayonisomanasikāraṃ . Tatthāti tasmiṃ sabhāgahetubhūte, ārammaṇabhūte ca duvidhe subhanimitte. Āhāroti paccayo attano phalaṃ āharatīti katvā.

此处谓『如是也』依次序说。所谓善即指欲贪。此即因自摄，称为善，故以此因而流转他之欲贪缘故，名之为『缘』。又称为『因缘』。因缘得生，随所缘境而见色等美好现象。为所希求之利乐的获得而无适当方法之心念，此谓不正当之心。此处亦说明缘起一部分，依因缘所生之二重善缘。示以取用果之意，谓所取为自己果报之条件，称之为依因。

Asubhanti asubhajjhānaṃ uttarapadalopena, taṃ pana dasasu aviññāṇakaasubhesu ca kesādīsu saviññāṇakaasubhesu ca pavattaṃ daṭṭhabbaṃ. Kesādīsu hi saññā ‘‘asubhasaññā’’ti girimānandasutte (a. ni. 10.60) vuttā. Ettha ca catubbidhassa ayonisomanasikārassa, yonisomanasikārassa ca gahaṇaṃ niravasesadassanatthaṃ katanti daṭṭhabbaṃ, tesu pana asubhesu ‘‘subha’’nti, ‘‘asubha’’nti ca manasikāro idhādhippeto, tadanukūlattā pana itare pīti.

不净观之不净禅定通过上足而断灭，但在十种无明不净境及毛发等处，有分别而知的可见不净受也必须观察。毛发等处之所分别之「不净受」乃依据《吉瑞曼那陀经》中所说的「不净受」观念。于此，四种不相应正念中，正念的深入清净为深入显现之目的可见。对这些不净境界，观想分别为「净」或「不净」，其心念是所作用的，此心念相应地产生不同的喜悦感。

Ekādasasu asubhesu paṭikkūlākārassa uggaṇhanaṃ, yathā vā tattha uggahanimittaṃ uppajjati, tathā paṭipatti asubhanimittassa uggaho. Upacārappanāvahāya asubhabhāvanāya anuyuñjanā asubhabhāvanānuyogo. ‘‘Bhojane mattaññuno mitāhārassa thinamiddhābhibhavābhāvā otāraṃ alabhamāno kāmacchando pahīyatī’’ti vadanti, ayameva ca attho niddesepi vuccati. Yo pana bhojanassa paṭikkūlataṃ, tabbipariṇāmassa tadādhārassa tassa ca upanissayabhūtassa ativiya jegucchataṃ, kāyassa ca āhāraṭṭhitikattaṃ sammadeva jānāti, so sabbaso bhojane pamāṇassa jānanena bhojanemattaññū nāma. Tādisassa hi kāmacchando pahīyateva.

在十一种不净境中，有其对立状态之摄受，如此在那里显现对立状态的缘起，从而产生对不净相的摄受。承接禀受而引发不净观的修习乃修习不净观的连续。正所谓「食量自知，适食不过度，昏沉不生，欲望断灭」，这是所说的要义。若对食物的对立生起，则了知其变化和因缘，使体与食物依止关系正当者，便称为知道食量者。如此者，欲望必将断除。

Asubhakammikatissatthero dantaṭṭhidassāvī. Pahīnassāti vikkhambhanavasena pahīnassa. Ito paresupi evarūpesu ṭhānesu eseva nayo. Abhidhammapariyāyena (dha. sa. 1159, 1503) sabbopi lobho kāmacchandanīvaraṇanti āha ‘‘arahattamaggenā’’ti.

不净业者长老名为丹达提达萨。所谓放弃，是以辍除为方式。由此，放弃亦适用于他处类似之处。于《论藏》中（dha.sa.1159,1503）说诸爱皆为欲欲的障碍，称之为“阿拉汉道途”。

Paṭighampi purimuppannaṃ paṭighanimittaṃ parato uppajjanakassa paṭighassa kāraṇanti katvā.

憎恨也是，过去已生之憎恨缘起后的憎恨，乃由另一方所生之憎恨缘起之缘故。

Mejjati siniyhatīti mitto, hitesī puggalo, tasmiṃ mitte bhavā, mittassa vā esāti mettā, hitesitā, tassā mettāya. Appanāpi upacāropi vaṭṭati sādhāraṇavacanabhāvato. ‘‘Cetovimuttī’’ti vutte appanāva vaṭṭati appanaṃ appattāya paṭipakkhato suṭṭhu muccanassa abhāvato. Tanti yonisomanasikāraṃ. Tatthāti mettāya. Bahulaṃ pavattayatoti bahulīkāravato.

“憎恨”指朋友、善友，此朋友或有善行，或处于好事中，是为善意。此处“憎恨”与“善意”理应涵义相通。所缘对象与施用俱有，属普通语义。所谓“心解脱”者，指立场相反、正确解脱所对应的对境。此即正念深入之因念。以此观之，属适当的、普遍发生的法门。

Sattesu mettāyanassa hitūpasaṃhārassa uppādanaṃ pavattanaṃ mettānimittassa uggaho, paṭhamuppanno mettāmanasikāro parato uppajjanakassa kāraṇabhāvato mettāmanasikārova mettānimittaṃ. Kammameva sakaṃ etesanti kammassakā, sattā, tabbhāvo kammassakatā, kammadāyādatā. Dosamettāsu yāthāvato ādīnavānisaṃsānaṃ paṭisaṅkhānaṃ vīmaṃsā idha paṭisaṅkhānaṃ. Mettāvihārikalyāṇamittavantatā idha kalyāṇamittatā. Odissakaanodissakadisāpharaṇānanti (odhisakaanodhisakadisāpharaṇānaṃ ma. ni. aṭṭha. 1.115) attaatipiyasahāyamajjhattaverivasena odissakatā, sīmāsambhede kate anodissakatā. Ekādidisāpharaṇavasena disāpharaṇatā mettāya uggahaṇe veditabbā. Vihāraracchāgāmādivasena vā odissakadisāpharaṇaṃ. Vihārādiuddesarahitaṃ puratthimādidisāvasena anodissakadisāpharaṇanti evaṃ dvidhā uggahaṇaṃ sandhāya ‘‘odissakaanodissakadisāpharaṇāna’’nti vuttaṃ. Uggahoti ca yāva upacārā daṭṭhabbo. Uggahitāya āsevanā bhāvanā. Tattha sabbe sattā, pāṇā, bhūtā, puggalā, attabhāvapariyāpannāti etesaṃ vasena pañcavidhā, ekekasmiṃ averā hontu , abyāpajjhā, anīghā, sukhī attānaṃ pariharantūti catudhā pavattito vīsatividhā anodissakapharaṇā mettā. Sabbā itthiyo, purisā, ariyā, anariyā, devā, manussā, vinipātikāti sattodhikaraṇavasena pavattā sattavidhā, aṭṭhavīsati vidhā vā, dasahi disāhi disodhikaraṇavasena pavattā dasavidhā, ekekāya vā disāya sattādiitthādiaverādibhedena asītādhikacatusatappabhedā ca odhiso pharaṇā veditabbā.

在众生之中，善意心中护持诸有情之利益而生起，缘此生起善意的缘起，即为善意心出现。善意心乃行为者，众生即其业主，行为便摄属行为之性质及其业因。对嗔恨生起适当的恶缘检讨，此处即对恶缘的反省。具善意的善友关系，此即为善友的意义。所谓远与近、四方分散的说法（ma.ni.aṭṭha.1.115），表示因自我喜爱而分成远近、朋友间中道和平等敌对。依此方位覆盖之说，分近处与远处之分别。依地点和出入目的的分别，称为远和近，故有这两种覆盖说：“远与近之分”。“覆盖”指直到所缘近所之范围。覆盖过之处即为覆盖的活动。其中心存所有众生、生命及个体等五重分别，令其分别为远近不侵害，心中无恼无忧，安乐自护，如此起二十四种远近区分之善意覆盖。女性、男性、圣人、非圣人、天人、人、地狱鬼恶众共分七大类。又依所在界域分二十八处，依十方覆盖界域分作十类，依各方所在处分别与对方构成超过八十四万四千的远近区分覆盖应知。

Yena ayonisomanasikārena aratiādikāni uppajjanti, so aratiādīsu ayonisomanasikāro. Tena nipphādetabbe hi idaṃ bhummaṃ. Esa nayo ito paresupi. Ukkaṇṭhitā pantasenāsanesu, adhikusaladhammesu ca uppajjanabhāvariñcanā. Kāyavinamanāti karajakāyassa virūpenākārena namanā. Līnākāroti saṅkocāpatti.

「由何为因，因非正念所摄而生起不爱等心者，此非正念所摄於不爱等心耳。此诚为必须摧毁之实义。此理可从此处延伸至他处。谓恼怒诸念，烦扰及善品等生起之激情，戒止不令增长者。身体之屈曲，乃由手足身之形状不正而引致，与『懈怠姿势』意同。

Kusaladhammapaṭipattiyā paṭṭhapanasabhāvatāya, tappaṭipakkhānaṃ visosanasabhāvatāya ca ārambhadhātuādito pavattavīriyanti āha ‘‘paṭhamārambhavīriya’’nti. Yasmā paṭhamārambhamattassa kosajjavidhamanaṃ, thāmagamanañca natthi, tasmā vuttaṃ ‘‘kosajjato nikkhantatāya tato balavatara’’nti . Yasmā pana aparāparuppattiyā laddhāsevanaṃ uparūpari visesaṃ āvahantaṃ ativiya thāmagatameva hoti, tasmā vuttaṃ ‘‘paraṃ paraṃ ṭhānaṃ akkamanato tatopi balavatara’’nti.

就善法之修行，如有所发起与启始者，亦即为外展能断懈怠、愤恨等心情之始动力者。称之为『初发起精进』。因此发起乃是解除昏沉困乏，未有退转之状，故云『因除困乏故，此精进更强』。然后因次次生起，依附而来，反复相习生长，远胜抵抗困乏者，是故称『因再及再转移地，比先更为强劲』。

Atibhojane nimittaggāhoti atibhojane thinamiddhassa nimittaggāho , ettake bhutte taṃ bhojanaṃ thinamiddhassa kāraṇaṃ hoti, ettake na hotīti thinamiddhassa kāraṇākāraṇagāho hotīti attho. Byatirekavasena cetaṃ vuttaṃ, tasmā ‘‘ettake bhutte taṃ bhojanaṃ thinamiddhassa kāraṇaṃ na hotī’’ti bhojane mattaññutā ca atthato dassitāti daṭṭhabbaṃ. Tenāha ‘‘catupañca…pe… na hotī’’ti. Divā sūriyālokanti divā gahitanimittaṃ sūriyālokaṃ rattiyaṃ manasi karontassāpīti evamettha attho veditabbo. Dhutaṅgānaṃ vīriyanissitattā vuttaṃ ‘‘dhutaṅganissitasappāyakathāyapī’’ti.

所谓过食为缘者，是指因过食而生昏沉。若有如此多食，则此食为昏沉之缘因；若无如此多，则此食非昏沉之缘因，此乃缘因缘立之义。另有异义故曰：『有如此多之食则过食并非昏沉缘，』从量适中食义而见。故称『四五等……非昏沉缘』。昼为太阳之光，此为白昼之因，夜为心所作之念，理当如是明了。以断除心染恶习之光明精进，故曰『断习之力为维持精进良因』。

Kukkuccampi katākatānusocanavasena pavattamānaṃ cetaso avūpasamāvahatāya uddhaccena samānalakkhaṇamevāti ‘‘avūpasamo nāma avūpasantākāro, uddhaccakukkuccamevetaṃ atthato’’ti vuttaṃ.

谓因愤恨及其随眠心之悲哀，而生起无平息之心，此无平息之表现即为愤恚惊躁，故曰『所谓无平息即是愤恚等心之现行状态』。

Bahussutassa ganthato, atthato ca suttādīni vicārentassa tabbahulavihārino atthavedādipaṭilābhasabbhāvato vikkhepo na hotīti, yathāvidhipaṭipattiyā, yathānurūpapatikārappavattiyā ca katākatānusocanañca na hotīti ‘‘bāhusaccenapi…pe… uddhaccakukkuccaṃ pahīyatī’’ti āha. Yadaggena bāhusaccena uddhaccakukkuccaṃ pahīyati, tadaggena paripucchakatāvinayapakataññutāhipi taṃ pahīyatīti daṭṭhabbaṃ. Vuddhasevitā ca vuddhasīlitaṃ āvahatīti cetovūpasamakarattā uddhaccakukkuccappahānakārī vuttā. Vuddhattaṃ pana anapekkhitvā kukkuccavinodakā vinayadharā kalyāṇamittā vuttāti daṭṭhabbā. Vikkhepo ca pabbajitānaṃ yebhuyyena kukkuccahetuko hotīti ‘‘kappiyākappiyaparipucchābahulassā’’tiādinā vinayanayeneva paripucchakatādayo niddiṭṭhā. Pahīne uddhaccakukkucceti niddhāraṇe bhummaṃ. Kukkuccassa domanassasahagatattā anāgāmimaggena āyatiṃ anuppādo vutto.

博闻者于典籍与义理等多加察思，因得殊胜之义解及其利益，故无轻率动乱之心。依行相续，依经证应对等，愤恨悲哀并不生起。由众所闻，生诸善说，故离愤恨悲哀。谓汝若依众所闻则离愤恨悲哀，此亦明示具节制食量为义。闻曰『四五种……不生』。生存心中，离愤恨悲哀即是安定心。因人已熟习戒律，具足清净品德，心安定而能断除愤恚悲哀。虽具成熟，不顾愤恚逗留之人，朋友比库，亦当视之。轻率动乱者，大多为出家众，因多疑善恶之问，诠释律仪询问无妨，故以律仪重阐发细说明之。愤恚悲哀已断，意即心净。因愤恚伴随忧苦，故经论以此为不来道理而不生常起远离明了。

Tiṭṭhati pavattati etthāti ṭhānīyā vicikicchāya ṭhānīyā vicikicchāṭhānīyā, vicikicchāya kāraṇabhūtā dhammā, tiṭṭhatīti vā ṭhānīyā, vicikicchā ṭhānīyā etissāti vicikicchāṭhānīyā, atthato vicikicchā eva. Sā hi purimuppannā parato uppajjanakavicikicchāya sabhāgahetutāya asādhāraṇaṃ kāraṇaṃ.

立者行者，言即是立及起之义。谓因不同疑惑，或起处所之疑惑，或疑惑之所处，或依所起之因疑惑。故立者即为处，疑惑即为疑所处，此所称疑惑之意义也。此疑惑，过去者由他家起之疑惑所令；故此乃特殊因由。

Kusalākusalāti kosallasambhūtaṭṭhena kusalā, tappaṭipakkhato akusalā. Ye akusalā, te sāvajjā, asevitabbā, hīnā ca. Ye kusalā, te anavajjā, sevitabbā,paṇītā ca. Kusalā vā hīnehi chandādīhi āraddhā hīnā, paṇītehi paṇītā. Kaṇhāti kāḷakā cittassa apabhassarabhāvakaraṇā. Sukkāti odātā cittassa pabhassarabhāvakaraṇā. Kaṇhābhijātihetuto vā kaṇhā. Sukkābhijātihetuto sukkā. Te eva sappaṭibhāgā. Kaṇhā hi ujuvipaccanīkatāya sukkasappaṭibhāgā, tathā sukkāpi itarehi. Atha vā kaṇhasukkā ca sappaṭibhāgā ca kaṇhasukkasappaṭibhāgā. Sukhā hi vedanā dukkhāya vedanāya sappaṭibhāgā, dukkhā ca vedanā sukhāya vedanāya sappaṭibhāgāti.

善恶二分，以精明生起者为善，反之为不善。善即为清净，不堕堕落；不善则有过失，应当远离，且心志低下。那些善者，应当修习，且为良好。善者由堕落者的贪欲等起，堕落者因善者而善良。昏暗者，即心不明亮，起于黑暗；光明者，即心明亮，起于清净。黑暗缘起的即为昏暗，清净缘起的即为光明。二者俱称为明显对立的两边。昏暗者为直接相续的光明的对边，光明也对诸别处呈现同样性质。又或黑暗与光明，及其对边光暗俱有。苦即是受感，乐亦为受感，苦乐相对相成。

Kāmaṃ bāhusaccaparipucchakatāhi sabbāpi aṭṭhavatthukā vicikicchā pahīyati, tathāpi ratanattayavicikicchāmūlikā sesavicikicchāti katvā āha ‘‘tīṇi ratanāni ārabbhā’’ti. Ratanattayaguṇāvabodhe ‘‘satthari kaṅkhatī’’tiādi (dha. sa. 1008, 1123, 1167, 1241, 1263, 1270; vibha. 915) vicikicchāya asambhavoti. Vinaye pakataññutā ‘‘sikkhāya kaṅkhatī’’ti vuttāya vicikicchāya pahānaṃ karotīti āha ‘‘vinaye ciṇṇavasībhāvassāpī’’ti. Okappaniyasaddhāsaṅkhātaadhimokkhabahulassāti saddheyyavatthuno anupavisanasaddhāsaṅkhātaadhimokkhena adhimuccanabahulassa, adhimuccanañca adhimokkhuppādanamevāti daṭṭhabbaṃ, saddhāya vā ninnapoṇatāadhimutti adhimokkho.

因对欲乐被多次询问而生疑虑，诸多断疑随之消灭，但关于三宝的疑虑因根深蒂固未除，故说「三宝之初」为起点。在觉悟三宝德行后，师者必要有所疑惑等，疑虑因此不可能。于戒律中，已知「对修行有所疑惑」即生破戒，故戒律教导破戒者疑虑当除。由此断疑可得解脱，信心是解脱之因；信心低缓时，解脱亦不现行。

Samudayavayāti samudayavayadhammā. Subhanimittaasubhanimittādīsūti ‘‘subhanimittādīsu asubhanimittādīsū’’ti ādi-saddo paccekaṃ yojetabbo. Tattha paṭhamena ādi-saddena paṭighanimittādīnaṃ saṅgaho, dutiyenamettācetovimuttiādīnaṃ. Sesamettha yaṃ vattabbaṃ, taṃ vuttanayameva.

集灭指集和灭的法则。美好缘起及美好缘起等应分别合成。首先以诸逆缘为合集，再次以心解脱等为合集。其余应说明皆从此推导而出。

Nīvaraṇapabbavaṇṇanā niṭṭhitā. · 盖品的解释已完结。

Khandhapabbavaṇṇanā蕴品的解释

§383

383. Upādānehi ārammaṇakaraṇādivasena upādātabbā vā khandhā upādānakkhandhā.

383．因执著及作为依止等缘故，所执著的色蕴等称为执著蕴。

Itirūpanti ettha iti-saddo idaṃ-saddena samānatthoti adhippāyenāha ‘‘idaṃ rūpa’’nti. Tayidaṃ sarūpaggahaṇabhāvato anavasesapariyādānaṃ hotīti āha ‘‘ettakaṃ rūpaṃ, na ito paraṃ rūpaṃ atthī’’ti. Itīti vā pakāratthe nipāto, tasmā ‘‘iti rūpa’’nti iminā bhūtupādādivasena yattako rūpassa pabhedo, tena saddhiṃ rūpaṃ anavasesato pariyādiyitvā dasseti. Sabhāvatoti ruppanasabhāvato, cakkhādivaṇṇādisabhāvato ca. Vedanādīsupīti ettha ‘‘ayaṃ vedanā, ettakā vedanā, na ito paraṃ vedanā atthīti sabhāvato vedanaṃ pajānātī’’tiādinā, sabhāvatoti ca ‘‘anubhavanasabhāvato, sātādisabhāvato cā’’ti evamādinā yojetabbaṃ. Sesaṃ vuttanayattā suviññeyyameva.

此中「如此」与「此」二词以同义表明所指。谓此色随色之聚合而成，无余补充，故曰「此如色」。说此色无他色存在，即无他异色。另「如此」用于说明色的分段，依据此分明显示色之不余补充及不废止。所谓「自性」即色之本质，如眼等色。诸受等亦然，谓「此受、此种受，无他受」。自性即为体验共同性。从此剩余者为后续引申，宜详明表达。

Khandhapabbavaṇṇanā niṭṭhitā. · 蕴品的解释已完结。

Āyatanapabbavaṇṇanā处品的解释

§384

384.Chasu ajjhattikabāhiresūti ‘‘chasu ajjhattikesu chasu bāhiresū’’ti ‘‘chasū’’ti padaṃ paccekaṃ yojetabbaṃ. Kasmā panetāni ubhayāni chaḷeva vuttāni? Chaviññāṇakāyuppattidvārārammaṇavavatthānato. Cakkhuviññāṇavīthiyā pariyāpannassa hi viññāṇakāyassa cakkhāyatanameva uppattidvāraṃ, rūpāyatanameva ca ārammaṇaṃ, tathā itarāni itaresaṃ, chaṭṭhassa pana bhavaṅgamanasaṅkhāto manāyatanekadeso uppattidvāraṃ, asādhāraṇañca dhammāyatanaṃ ārammaṇaṃ. Cakkhatīti cakkhu, rūpaṃ assādeti, vibhāveti cāti attho. Suṇātīti sotaṃ. Ghāyatīti ghānaṃ. Jīvitanimittatāya raso jīvitaṃ, taṃ jīvitaṃ avhāyatīti jivhā. Kucchitānaṃ sāsavadhammānaṃ āyo uppattidesoti kāyo. Munāti ārammaṇaṃ vijānātīti mano. Rūpayati vaṇṇavikāraṃ āpajjamānaṃ hadayaṅgatabhāvaṃ pakāsetīti rūpaṃ. Sappati attano paccayehi harīyati sotaviññeyyabhāvaṃ gamīyatīti saddo. Gandhayati attano vatthuṃ sūcetīti gandho. Rasanti taṃ sattā assādentīti raso. Phusīyatīti phoṭṭhabbaṃ. Attano sabhāvaṃ dhārentīti dhammā. Sabbāni pana āyānaṃ tananādiatthena āyatanāni. Ayamettha saṅkhepo, vitthāro pana visuddhimaggasaṃvaṇṇanāyaṃ (visuddhi. 2.510, 511, 512; visuddhi. ṭī. 2.510) vuttanayeneva veditabbo.

384．六处分内外两类，即「六内处」与「六外处」。为何分成二者？因色识身为识身所现起的境界依持。在眼识遍历的识身中，眼所缘处为识身生起之门；色界为依持；他亦如此。唯第六识，即心识有一专一心处生起门，异于他识。眼者即视觉，色即眼所缘，分别之意。闻者即听，嗅者即鼻。舌者因味为生命缘故，称为生命。身因受烦恼浓盛为身。意者知缘故称意。色即色彩变化，表心胸具现之物。香表示自身条件，示气味。味为众生所受之味道。触即可以被接触。法带有自身性质。所有六处从感官等起始依次排列为六处。此处为概括，详说见《净道论》卷二510至512章。

Cakkhuñcapajānātīti (dī. ni. 2.384; ma. ni. 1.117) ettha cakkhu nāma pasādacakkhu, na sasambhāracakkhu, nāpi dibbacakkhuādikanti āha cakkhupasādanti. Yaṃ sandhāya vuttaṃ ‘‘yaṃ cakkhu catunnaṃ mahābhūtānaṃ upādāya pasādo’’ti. (Dha. sa. 596) ca-saddo vakkhamānatthasamuccayattho. Yāthāvasarasalakkhaṇavasenāti aviparītassa attano rasassa ceva lakkhaṇassa ca vasena, rūpesu āviñchanakiccassa ceva rūpābhighātārahabhūtapasādalakkhaṇassa ca daṭṭhukāmatānidānakammasamuṭṭhānabhūtapasādalakkhaṇassa ca vasenāti attho. Atha vā yāthāvasarasalakkhaṇavasenāti yāthāvasarasavasena ceva lakkhaṇavasena ca, yāthāvasarasoti ca aviparītasabhāvo veditabbo. So hi rasīyati aviraddhapaṭivedhavasena assādīyati ramīyatīti ‘‘raso’’ti vuccati, tasmā salakkhaṇavasenāti vuttaṃ hoti. Lakkhaṇavasenāti aniccādisāmaññalakkhaṇavasena.

所谓『眼识所知』者（参考长部律藏2.384与中部律藏1.117），于此处所谓眼睛乃是悦目之眼，而非杂成之眼，亦非指天眼等异瞻之眼，故称此为『悦目之眼』。此名义根基在于所说『眼乃依四大之因而悦目』（《法句经·相应部596）』，此乃以『色』与『声』合称为义理。所谓『如实颜色与特征之所系』，意谓色自性与非逆之味及特征，兼顾眼识对色之观察与感受，及其产生观望愿望之因缘所集而成的悦目特性。‘如实颜色与特征’者，谓其非逆之色性与对色有碍破坏之能力，即对色的敏锐感知及由此产生的观察欲望之根基，均属于悦目之眼的特性。或者亦云，如实色味与色的特性，即色之真实性质。又如实色则为非逆性相应，应知此处色无违逆本性。所谓‘味’为因缘感受的美好，故称为味；因此该语亦可译作悦目之眼的特性。所谓‘特征’是指无常等普遍特征。

‘‘Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa’’ntiādīsu (ma. ni. 1.204, 400; ma. ni. 3.421, 425, 426; saṃ. ni. 2.43, 45; 2.4.60) samuditāniyeva rūpāyatanāni cakkhuviññāṇuppattihetu, na visuṃ visunti imassa atthassa jotanatthaṃ ‘‘rūpe cā’’ti puthuvacanaggahaṇaṃ, tāya eva ca desanāgatiyā kāmaṃ idhāpi ‘‘rūpe ca pajānātī’’ti vuttaṃ, rūpabhāvasāmaññena pana sabbaṃ ekajjhaṃ gahetvā bahiddhā catusamuṭṭhānikarūpañcāti ekavacanavasena attho. Sarasalakkhaṇa vasenāti cakkhuviññāṇassa visayabhāvakiccassa vasena ceva cakkhupaṭihananalakkhaṇassa vasena cāti yojetabbaṃ.

关于『眼识因依色而生』等语（参考中部律藏1.204, 400；1.421,425,426；杂部律藏2.43, 45；2.4.60），此处明说色法为眼识生起之因，而非文字字面之单纯‘色也’的泛指。此处‘色也’是指‘色法生起’的总称，基于色法自然存在之理而做的统括讲说。又眼识因缘色法，因其为眼识执持的对象，也可说为眼识之所依。所谓‘以悦目之义’意指眼识对具特殊标志的对象具有依托作用，且能生成相应的对立性作用，表明眼识与对象间互动之关系。

Ubhayaṃ paṭiccāti cakkhuṃ upanissayapaccayavasena paccayabhūtaṃ, rūpe ārammaṇādhipatiārammaṇūpanissayavasena paccayabhūte ca paṭicca. Kāmaṃ ayaṃ suttantasaṃvaṇṇanā, nippariyāyakathā nāma abhidhammasannissitā evāti abhidhammanayeneva saṃyojanāni dassento ‘‘kāmarāga…pe… avijjāsaṃyojana’’nti āha. Tattha kāmesu rāgo, kāmo ca so rāgo cāti vā kāmarāgo. So eva bandhanaṭṭhena saṃyojanaṃ. Ayañhi yassa saṃvijjati, taṃ puggalaṃ vaṭṭasmiṃ saṃyojeti bandhati iti dukkhena sattaṃ, bhavādike vā bhavantarādīhi, kammunā vā vipākaṃ saṃyojeti bandhatīti saṃyojanaṃ. Evaṃ paṭighasaṃyojaṃādīnampi yathārahamattho vattabbo. Sarasalakkhaṇavasenāti ettha pana sattassa vaṭṭato anissajjanasaṅkhātassa attano kiccassa ceva yathāvuttabandhanasaṅkhātassa lakkhaṇassa ca vasenāti yojetabbaṃ.

『二者相依』意指眼识因依赖眼及其能缘色法而生起，色法亦因眼识而得发露，此为相依的因缘关系。此亦为本文对眼识因缘的经中说明，著名为‘爱欲等烦恼系缚’之阿毗达摩阐释所依根基。此爱欲即三大系缚中的欲爱（以下简称系缚），所谓‘系缚’即缠绕。依于欲爱者即为爱，爱即为系缚之根本。此系缚能结缚流转轮回之世间众生，使之受苦及生死不断，因业受报维系存在。由此以生老病死及痛苦等束缚生灭，称为系缚。本处亦应涵摄如投击苦恼之‘痛苦系缚’诸类。所谓以实质特征为依，也包括因系缚生起而显现的特征。

Bhavassādadiṭṭhissādanivattanatthaṃ kāmassādaggahaṇaṃ. Assādayatoti abhiramantassa. Abhinandatoti sappītikataṇhāvasena nandantassa. Padadvayenāpi balavato kāmarāgassa paccayabhūtā kāmarāguppatti vuttā. Esa nayo sesesupi. Aniṭṭhārammaṇeti ettha ‘‘āpāthagate’’ti vibhattivipariṇāmanavasena ‘‘āpāthagata’’nti padaṃ ānetvā sambandhitabbaṃ. Etaṃ ārammaṇanti etaṃ evaṃsukhumaṃ evaṃdubbibhāgaṃ ārammaṇaṃ. ‘‘Niccaṃ dhuva’’nti idaṃ nidassanamattaṃ. ‘‘Ucchijjissati vinassissatīti gaṇhato’’ti evamādīnampi saṅgaho icchitabbo. Paṭhamāya sakkāyadiṭṭhiyā anurodhavasena ‘‘satto nu kho’’ti, itarāya anurodhavasena ‘‘sattassa nu kho’’ti vicikicchato. Attattaniyādigāhānugatā hi vicikicchā diṭṭhiyā asati abhāvato. Bhavaṃ patthentassāti ‘‘īdise sampattibhave yasmā amhākaṃ idaṃ iṭṭhaṃ rūpārammaṇaṃ sulabhaṃ jātaṃ, tasmā āyatimpi ediso, ito vā uttaritaro sampattibhavo bhaveyyā’’ti bhavaṃ nikāmentassa. Evarūpanti evarūpaṃ rūpaṃ. Taṃsadise hi tabbohāravasenevaṃ vuttaṃ. Bhavati hi taṃsadisesu tabbohāro yathā ‘‘sā eva tittirī, tāni eva osadhānī’’ti. Usūyatoti usūyaṃ issaṃ uppādayato. Aññassa maccharāyatoti aññena asādhāraṇabhāvakaraṇena macchariyaṃ karoto. Sabbeheva yathāvuttehi navahi saṃyojanehi.

此指欲爱之呈现为见闻诸根之所染着、执着而生，谓爱欲的执着令人欢喜。欢喜即生理或心理之欣悦，心中欢欣即因贪欲所乐，此系缚因爱欲深重而生。此爱欲逐二相（见闻）而加强，成为系缚之条件。对欲爱執著所现皆为不善果之隐患。此亦说明不善之执著增长即现行之果，诸爱欲伏藏于生死流转中。依于‘烦恼所起之所依境’曰‘所缘’，因爱欲现为具伤害性质，如病痛等，现出不安定貌。此处‘不可喜、不可乐、不可爱’之异名谓‘恶’，及依损害而有的病苦。又所谓‘无常、变易’等相，谓此爱欲所依充满变异与不确定性。对众生此爱欲如毒蛇、疾疫般可灭害，故称其为所难忍受。又爱欲之生起与其依恃相续不断，若不离此害则永无断尽。此爱欲数九种系缚为所现对象。

Tañca kāraṇanti subhanimittapaṭighanimittādivibhāgaṃ iṭṭhāniṭṭhādirūpārammaṇañceva tajjāyonisomanasikārañcāti tassa tassa saṃyojanassa kāraṇaṃ. Avikkhambhitāsamūhatabhūmiladdhuppannaṃ taṃ sandhāya ‘‘appahīnaṭṭhena uppannassā’’ti vuttaṃ. Vattamānuppannatā samudācāraggahaṇeneva gahitā. Yena kāraṇenāti yena vipassanāsamathabhāvanāsaṅkhātena kāraṇena . Tañhi tassa tadaṅgavasena ceva vikkhambhanavasena ca pahānakāraṇaṃ. Issāmacchariyānaṃ apāyagamanīyatāya paṭhamamaggavajjhatā vuttā. Yadi evaṃ ‘‘tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hotī’’ti (a. ni. 4.241) suttapadaṃ kathanti? Taṃ suttantapariyāyena vuttaṃ. Yathānulomasāsanā hi suttantadesanā, ayaṃ pana abhidhammanayena saṃvaṇṇanāti nāyaṃ dosoti. Oḷārikassāti thūlassa, yato abhiṇhasamuppattipariyuṭṭhānatibbatāva hoti. Aṇusahagatassāti vuttappakārābhāvena aṇubhāvaṃ sukhumabhāvaṃ gatassa. Uddhaccasaṃyojanassapettha anuppādo vuttoyevāti daṭṭhabbo yathāvuttasaṃyojanehi avinābhāvato. Ekatthatāya sotādīnaṃ sabhāvasarasalakkhaṇavasena pajānanā, tappaccayānaṃ saṃyojanānaṃ uppādādipajānanā ca vuttanayeneva veditabbāti dassento ‘‘eseva nayo’’ti atidisati.

此所言缘起之因谓为诸善恶因缘及其烦恼之缘，亦即善缘恶缘及烦恼分别所导致的起因。所谓善缘等聚集，则从中生起所依。此乃内观与止观之修学因缘所在。所谓『少受侵害的新生境地』是指尚未深入固定之烦恼等状态，刚刚生起尚处于微弱状态，如此不完全成熟状态称为新生起。能以如实观察处理因缘，生灭自在称为本因。欲望、嗔恨、嫉妒等为恶因；逃离恶因则为断除烦恼之路。若说‘三结缚尽时成初果圣者’，是依正经说教而言。此为经典所教之内容，与阿毗达摩教义相应，无谬误。所谓粗重此类词指强烈之烦恼激发取相，所谓细微指当下微妙现象表现。对烦恼等依外境入受、积极作用则不生起。此处应以清晰无误之现象为鉴，指出此系缚除断之正理，即为道之要旨。

Attano vā dhammesūti attano ajjhattikāyatanadhammesu, attano ubhayadhammesu vā. Imasmiṃ pakkhe ajjhattikāyatanapariggaṇhanenāti ajjhattikāyatanapariggaṇhanamukhenāti attho. Evañca anavasesato saparasantānesu āyatanānaṃ pariggaho siddho hoti. Parassavā dhammesūti etthāpi eseva nayo. Rūpāyatanassāti aḍḍhekādasappabhedassa rūpasabhāvassa āyatanassa rūpakkhandhe ‘‘vuttanayena nīharitabbo’’ti ānetvā sambandhitabbaṃ. Sesakkhandhesūti vedanāsaññāsaṅkhārakkhandhesu. Vuttanayenāti iminā atidesena rūpakkhandhe ‘‘āhārasamudayā’’ti viññāṇakkhandhe ‘‘nāmarūpasamudayā’’ti sesakhandhesu ‘‘phassasamudayā’’ti imaṃ visesaṃ vibhāveti, itaraṃ pana sabbattha samānanti khandhapabbe viya āyatanapabbepi lokuttaranivattanaṃ pāḷiyaṃ gahitaṃ natthīti vuttaṃ ‘‘lokuttaradhammā na gahetabbā’’ti. Sesaṃ vuttanayameva.

所谓『自身诸法』是指自内心与身之法，及其所依赖的二重法。此处所说的自身即内境诸根的总持，内境诸根即心识诸法。诸法依赖（表示此处‘持’是采纳的意思）谓内境诸根的承持依托。修得此承持乃内诸根的相续，彼此能顺畅运行。所谓他法即外境诸法，此处亦依此理。所谓色界乃色法的十一种细类，色法多样显示，此以其色法本性证验，乃将色蕴归纳归为一体，令当研习者了知。余蕴分别为受、想、行。色蕴为一于色界中，余三法为识界之别，合称五蕴。又此经典解说乃佛法内虽有异说，但不外乎对色蕴及四蕴之观。此处旨在说明不取佛法所不取之教义的正义。故泛称诸蕴与诸界，有时视为对世俗境界指示也无妨。

Āyatanapabbavaṇṇanā niṭṭhitā. · 处品解释完毕。

Bojjhaṅgapabbavaṇṇanā觉支品解释

§385

385.Bujjhanakasattassāti kilesaniddāya paṭibujjhanakasattassa, ariyasaccānaṃ vā paṭivijjhanakasattassa. Aṅgesūti kāraṇesu, avayavesu vā . Udayavayañāṇuppattito paṭṭhāya sambodhipaṭipadāyaṃ ṭhito nāma hotīti āha ‘‘āraddhavipassakato paṭṭhāya yogāvacaroti sambodhī’’ti. Suttantadesanā nāma pariyāyakathā, ayañca satipaṭṭhānadesanā lokiyamaggavasena pavattāti vuttaṃ ‘‘yogāvacaroti sambodhī’’ti, aññathā ‘‘ariyasāvako’’ti vadeyya.

『知见心』者，是谓积极知见心，亦是对污垢之因的了知心，或是正谛之了知心。此云『缘』者，也即缘起之条件、组成部分。此知见因缘，缘知生灭智慧之悟道所依，故称“努力观照谓之修习”，亦有说法称“通达正觉”之修持。经论所说“教法宣说”，谓此念处修道乃世俗之道理维持，言“修习谓之正觉”亦可换说为“圣弟子”之位。

‘‘Satisambojjhaṅgaṭṭhānīyā’’ti padassa attho ‘‘vicikicchāṭṭhānīyā’’ti ettha vuttanayena veditabbo. Tanti yonisomanasikāraṃ. Tatthāti satiyaṃ, nipphādetabbe cetaṃ bhummaṃ.

“念处觉支所依”一语，意即“怀疑所依”，此乃修学的关键所在。此处“念”者，当专注于息心灭体之法。

Sati ca sampajaññañca satisampajaññaṃ. Atha vā satippadhānaṃ abhikkantādisātthakabhāvapariggaṇhanañāṇaṃ satisampajaññaṃ. Taṃ sabbattha satokārībhāvāvahattā satisambojjhaṅgassa uppādāya hoti. Yathā paccanīkadhammappahānaṃ, anurūpadhammasevanā ca anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya hoti, evaṃ satirahitapuggalavivajjanā, satokārīpuggalasevanā, tattha ca yuttappayuttatā satisambojjhaṅgassa uppādāya hotīti imamatthaṃ dasseti ‘‘satisampajañña’’ntiādinā. Tissadattatthero nāma, yo bodhimaṇḍe suvaṇṇasalākaṃ gahetvā ‘‘aṭṭhārasasu bhāsāsu katarabhāsāya dhammaṃ kathemī’’ti parisaṃ pavāresi. Abhayattheroti dattābhayattheramāha.

所谓念与正知，即念处与正知。又或谓念处是包含诸依止事法之所知序说者，名正知。念与正知无所不在，设有善行即从念处觉支生起。譬如分别并断恶法，随所缘善法而生，念处觉支由此而现。若无念而放逸，则远离善行，唯亲近有念之人，则念处觉支生起。此释义即“正知”之意。长老提萨达多携金棒于觉场，言“十八种语言以何语述法”，以此开集。常称他为“长老阿巴耶”。

Dhammānaṃ, dhammesu vā vicayo dhammavicayo, so eva sambojjhaṅgo, tassa dhammavicayasambojjhaṅgassa. ‘‘Kusalākusalā dhammā’’tiādīsu yaṃ vattabbaṃ, taṃ heṭṭhā vuttanayameva. Tattha yonisomanasikārabahulīkāroti kusalādīnaṃ taṃtaṃsabhāvasarasalakkhaṇaādikassa yāthāvato avabujjhanavasena uppanno ñāṇasampayuttacittuppādo. So hi aviparītamanasikāratāya ‘‘yonisomanasikāro’’ti vutto, tadābhogatāya āvajjanāpi taggatikā eva, tassa abhiṇhaṃ pavattanaṃ bahulīkāro. Bhiyyobhāvāyāti punappunaṃ bhāvāya. Vepullāyāti vipulabhāvāya. Pāripūriyāti paribrūhanāya.

对诸法乃至诸事分别称为法分辨，该法分辨即觉支之一。所说诸善恶法，即下常说者。所谓“用智慧专注施行正见”，是因对诸善等法之品质本质能深刻通达，故生智慧连带心之产生。此“正确专注”即通达。此专注意谓修习之正智，其著重于益处相应之心念，所以称为“用智慧专注”。重说在于不断增长、丰满、圆满。

Paripucchakatāti pariyogāhetvā pucchakabhāvo. Ācariye payirupāsitvā pañcapi nikāye saha aṭṭhakathāya pariyogāhetvā yaṃ yaṃ tattha gaṇṭhiṭṭhānabhūtaṃ, taṃ taṃ ‘‘idaṃ bhante kathaṃ, imassa ko attho’’ti khandhāyatanādiatthaṃ pucchantassa dhammavicayasambojjhaṅgo uppajjati. Tenāha ‘‘khandhadhātu…pe… bahulatā’’ti. Vatthūnaṃ visadabhāvakaraṇanti ettha cittacetasikānaṃ pavattiṭṭhānabhāvato sarīraṃ, tappaṭibaddhāni cīvarāni ca ‘‘vatthūnī’’ti adhippetāni, tāni yathā cittassa sukhāvahāni honti, tathā karaṇaṃ tesaṃ visadabhāvakaraṇaṃ. Tena vuttaṃ ‘‘ajjhattikabāhirāna’’ntiādi. Ussannadosanti vātādiussannadosaṃ. Sedamalamakkhitanti sedena ceva jallikāsaṅkhātena sarīramalena ca makkhitaṃ. Ca-saddena aññampi sarīrassa, cittassa ca pīḷāvahaṃ saṅgaṇhāti. Senāsanaṃ vāti vā-saddena pattādīnaṃ saṅgaho daṭṭhabbo. Avisade sati, visayabhūte vā. Kathaṃ bhāvanamanuyuttassa tāni visayo? Antarantarā pavattanakacittuppādavasenevaṃ vuttaṃ. Te hi cittuppādā cittekaggatāya aparisuddhabhāvāya saṃvattanti. Cittacetasikesu nissayādipaccayabhūtesu. Ñāṇampīti pi-saddo sampiṇḍanattho, tena na kevalaṃ taṃ vatthuyeva, atha kho tasmiṃ aparisuddhe ñāṇampi aparisuddhaṃ hotīti nissayāparisuddhiyā taṃnissitāparisuddhi viya visayassa aparisuddhatāya visayino aparisuddhiṃ dasseti.

所谓“提问者”，意谓因对缘故而提出质询者。对师长恭敬，并伴随五部律藏及其注解而问诘，诸多此处为断结之所在，被问及“此为何义，如身受根等义”时便生法分辨觉支。由是说“五蕴界等多”。谓令事物清净之因缘，诸心法现行所属的身体与衣物称为“事物”者，彼能令人身心安乐，如此乃令净因。故有所谓“内外净”诸法差别。风热等称为风病，又以水火膏油等称为污秽，皆以此污秽缠累身心。坐具闻声谓风声集会。内生无间断心之累进，彼等心现行聚集在诸心法之上。知识意指“聚集”之意，不唯身物，未净亦生知识，则因所依未净之故，缘所依不净故见所缘不净。

Samabhāvakaraṇanti kiccato anūnādhikabhāvakaraṇaṃ. Saddheyyavatthusmiṃ paccayavasena adhimokkhakiccassa paṭutarabhāvena, paññāya avisadatāya, vīriyādīnañca sithilatādinā saddhindriyaṃ balavaṃ hoti. Tenāha ‘‘itarāni mandānī’’ti. Tatoti tasmā saddhindriyassa balavabhāvato , itaresañca mandattā. Kosajjapakkhe patituṃ adatvā sampayuttadhammānaṃ paggaṇhanaṃ anubalappadānaṃ paggaho, paggahova kiccaṃ paggahakiccaṃ, ‘‘kātuṃ na sakkotī’’ti ānetvā sambandhitabbaṃ. Ārammaṇaṃ upagantvā ṭhānaṃ, anissajjanaṃ vā upaṭṭhānaṃ. Vikkhepapaṭikkhepo, yena vā sampayuttā avikkhittā honti, so avikkhepo. Rūpagataṃ viya cakkhunā yena yāthāvato visayasabhāvaṃ passati, taṃ dassanakiccaṃ. Kātuṃ na sakkoti balavatā saddhindriyena abhibhūtattā. Sahajātadhammesu hi indaṭṭhaṃ kārentānaṃ sahapavattamānānaṃ dhammānaṃ ekarasatāvaseneva atthasiddhi, na aññathā. Tasmāti vuttamevatthaṃ kāraṇabhāvena paccāmasati. Tanti saddhindriyaṃ . Dhammasabhāvapaccavekkhaṇenāti yassa saddheyyassa vatthuno uḷāratādiguṇe adhimuccanassa sātisayappavattiyā saddhindriyaṃ balavaṃ jātaṃ, tassa paccayapaccayuppannatādivibhāgato yāthāvato vīmaṃsanena. Evañhi evaṃdhammatānayena sabhāvasarasato pariggayhamāne savipphāro adhimokkho na hoti ‘‘ayaṃ imesaṃ dhammānaṃ sabhāvo’’ti parijānanavasena paññābyāpārassa sātisayattā. Dhuriyadhammesu hi yathā saddhāya balavabhāve paññāya mandabhāvo hoti, evaṃ paññāya balavabhāve saddhāya mandabhāvo hotīti. Tena vuttaṃ ‘‘taṃ dhammasabhāvapaccavekkhaṇena vā, yathā vā manasikaroto balavaṃ jātaṃ, tathā amanasikārena hāpetabba’’nti. Tathā amanasikārenāti yenākārena bhāvanaṃ anuyuñjantassa saddhindriyaṃ balavaṃ jātaṃ, tenākārena bhāvanāya ananuyuñjanatoti vuttaṃ hoti. Idha duvidhena saddhindriyassa balavabhāvo attano vā paccayavisesena kiccuttariyato, vīriyādīnaṃ vā mandakiccatāya. Tattha paṭhamavikappe hāpanavidhi dassito. Dutiyakappe pana yathā manasi karoto vīriyādīnaṃ mandakiccatāya saddhindriyaṃ balavaṃ jātaṃ, tathā amanasikārena, vīriyādīnaṃ paṭukiccabhāvāvahena manasikārena saddhindriyaṃ tehi samarasaṃ karontena hāpetabbaṃ. Iminā nayena sesindriyesupi hāpanavidhi veditabbo.

所谓“均衡因”，即因职责而起的适度力量。信心对象若为条件，凭坚固之信而起勇猛力量，可断除懈怠等。故称诸愚钝者。由此重点为信力强者，其他则弱，以傍支重于敌方。倾向住于恒律，坚守所应，以防反复。当如眼睛虽视色相，更应具备辨识诸境之力量。力大信力压倒一切者，其成功与合法不可旁骛。故此以因缘法重申为因，谓信力。此信力为对法之本质透彻观察引发，因而由智慧推动的审察力量。以此观察因缘生起，若未具正念即应摒除。意谓若因信力兴起，苟无正念则应去除。如此看来正念、正精进等觉支兴起，缘于信的力量，缺则宜弃。此信力有二：一因自身条件或二因勤勉不足。一因身心萎靡。释义中先显弃法，后显增强。若勤勉由心生，则信力强盛，反之勿用此法修治。依此法则，其他觉支亦可如法弃治。

Vakkalittheravatthūti. So hi āyasmā saddhādhimuttatāya katādhikāro satthu rūpakāyadassanappasuto eva hutvā viharanto satthārā ‘‘kiṃ te vakkali iminā pūtikāyena diṭṭhena, yo kho vakkali dhammaṃ passati, so maṃ passatī’’tiādinā (saṃ. ni. 3.87; dī. ni. aṭṭha. 1.paṭhamamahāsaṅgītikathā; a. ni. aṭṭha. 1.1.208; dha. pa. aṭṭha. 2.380; paṭi. ma. aṭṭha. 2.2.130; dha. sa. aṭṭha. 1007; theragā. aṭṭha. 2.vakkalittheragāthāvaṇṇanā) ovaditvā kammaṭṭhāne niyojitopi taṃ ananuyuñjanto paṇāmito attānaṃ vinipātetuṃ papātaṭṭhānaṃ abhiruhi, atha naṃ satthā yathānisinnova obhāsaṃ vissajjanena attānaṃ dassetvā –

关于『瓦迦利长老事迹』：尊者出于信心坚固的缘故，承担了此教法中师长的职责，亲眼见到了佛陀的相貌，住于佛陀所托之处。当时师长对瓦迦利说：「瓦迦利啊，面对这净洁庄严的身体，你心中见法之人，当能见我。」诸如此类语句（见《增支部》三．87；《长部》注疏第一章第八节大合唱讲义；《增支部》注疏第一章第一节208页；《法句经》注疏第二卷380页；《别藏》注疏第二卷第二章130页；《法句集》注疏1007页；《长老诗》注疏第二卷瓦迦利长老诗注）指引他，他虽已专注于修行道业，却未能随从，起身离去，登上堕落之地。随后，佛陀如其所应，显现光明，示现自身——

‘‘Pāmojjabahulo bhikkhu, pasanno buddhasāsane;

「比库啊，须欢喜多乐，心清净，欢喜佛陀法；

Adhigacche padaṃ santaṃ, saṅkhārūpasamaṃ sukha’’nti. (dha. pa. 381) –

当得安住止息，行成诸法平等之道，得大安乐。」（《法句经》381偈）——

Gāthaṃ vatvā ‘‘ehi vakkalī’’ti āha. So tena amateneva abhisitto haṭṭhatuṭṭho hutvā vipassanaṃ paṭṭhapesi. Saddhāya balavabhāvato vipassanāvīthiṃ na otarati, taṃ ñatvā bhagavā tassa indriyasamattapaṭipādanāya kammaṭṭhānaṃ sodhetvā adāsi. So satthārā dinnanaye ṭhatvā vipassanaṃ ussukkāpetvā maggappaṭipāṭiyā arahattaṃ pāpuṇi. Tenetaṃ vuttaṃ ‘‘vakkalittheravatthu cettha nidassana’’nti. Etthāti saddhindriyassa adhimattabhāve sesindriyānaṃ sakiccākaraṇe.

讲诵此偈后，佛陀呼唤他说：「来啊，瓦迦利！」该尊者由此受无上智慧感染，立起身来，开始修习智慧观。因信心强健，不退转于智慧之路，佛陀知其根性，授予调伏六根的修行方法作为修行的本场所。尊者随着师长的教诲，激发智慧，修行道业，终于证得阿拉汉果。故此经中言曰：「瓦迦利长老事迹乃此示范。」此处讲述的是信心根的增长状态，以完成余根的作用。

Itarakiccabhedanti upaṭṭhānādikiccavisesaṃ. Passaddhādīti ādi-saddena samādhiupekkhāsambojjhaṅgānaṃ saṅgaho daṭṭhabbo. Hāpetabbanti yathā saddhindriyassa balavabhāvo dhammasabhāvapaccavekkhaṇena hāyati, evaṃ vīriyindriyassa adhimattatā passaddhiādibhāvanāya hāyati samādhipakkhiyattā tassā. Tathā hi samādhindriyassa adhimattataṃ kosajjapātato rakkhantī vīriyādibhāvanā viya vīriyindriyassa adhimattataṃ uddhaccapātato rakkhantī ekaṃsato hāpeti. Tena vuttaṃ ‘‘passaddhaādibhāvanāya hāpetabba’’nti. Soṇattherassa vatthūti sukumārasoṇattherassa vatthu. (Mahāva. 242; a. ni. aṭṭha. 1.1.205) so hi āyasmā satthu santike kammaṭṭhānaṃ gahetvā sītavane viharanto ‘‘mama sarīraṃ sukhumālaṃ, na ca sakkā sukheneva sukhaṃ adhigantuṃ, kilametvāpi samaṇadhammo kātabbo’’ti taṃ ṭhānacaṅkamameva adhiṭṭhāya padhānaṃ anuyuñjanto pādatalesu phoṭesu uṭṭhitesupi vedanaṃ ajjhupekkhitvā daḷhaṃ vīriyaṃ karonto accāraddhavīriyatāya visesaṃ nibbattetuṃ nāsakkhi. Satthā tattha gantvā vīṇūpamovādena ovaditvā vīriyasamatāyojanavīthiṃ dassento kammaṭṭhānaṃ sodhetvā gijjhakūṭaṃ gato. Theropi satthārā dinnanayena vīriyasamataṃ yojetvā bhāvento vipassanaṃ ussukkāpetvā arahatte patiṭṭhāsi. Tena vuttaṃ ‘‘soṇattherassa vatthu dassetabba’’nti. Sesesupīti satisamādhipaññindriyesupi.

所谓其他修事类别，指供养诸事等各有区别。以『心宁静』之语引申至三解脱门——禅、舍念、念觉支的合摄，应当断除信心根的过度增长。因其信根过盛，反而违背法性之正观，此则如同精进根过盛，违害静虑、善法培育的理义。因此说：“当断除过盛的宁静诸法修习”。关于索那长老诗篇事迹：尊者出于对佛陀的亲近，取一修行道场，住于凉林中，自觉身体柔软而不能达到安乐，不论坐卧，均有痛苦，修行虽勤，无法成功。师长至此处开示，示现均衡之道，净除过盛奋发执著，使尊者修持智慧观，激发精进，证得无漏智阿拉汉果。故曰：「此为索那长老事迹示范。」此处乃余根——念、定、慧等根的示范。

Samatanti saddhāpaññānaṃ aññamaññaṃ anūnānadhikabhāvaṃ, tathā samādhivīriyānaṃ. Yathā hi saddhāpaññānaṃ visuṃ visuṃ dhuriyadhammabhūtānaṃ kiccato aññamaññaṃ nātivattanaṃ visesato icchitabbaṃ, yato nesaṃ samadhuratāya appanā sampajjati, evaṃ samādhivīriyānaṃ kosajjuddhaccapakkhikānaṃ samarasatāya sati aññamaññūpatthambhanato sampayuttadhammānaṃ antadvayapātābhāvena sammadeva appanā ijjhati. ‘‘Balavasaddho’’tiādi byatirekamukhena vuttasseva atthassa samatthanaṃ. Tassattho yo balavatiyā saddhāya samannāgato avisadañāṇo, so mudhappasanno hoti, na aveccappasanno. Tathā hi avatthusmiṃ pasīdati seyyathāpi titthiyasāvakā. Kerāṭikapakkhanti sāṭheyyapakkhaṃ bhajati. Saddhāhīnāya paññāya atidhāvanto ‘‘deyyavatthupariccāgena vinā cittuppādamattenapi dānamayaṃ puññaṃ hotī’’tiādīni parikappeti hetupatirūpakehi vañcito, evaṃbhūto ca sukkhatakkaviluttacitto paṇḍitānaṃ vacanaṃ nādiyati saññattiṃ na gacchati. Tenāha ‘‘bhesajjasamuṭṭhito viya rogo atekiccho hotī’’ti. Yathā cettha saddhāpaññānaṃ aññamaññaṃ visamabhāvo na atthāvaho, anatthāvahova, evaṃ, samādhivīriyānaṃ aññamaññaṃ visamabhāvo na atthāvaho, anatthāvahova, tathā na avikkhepāvaho, vikkhepāvahovāti. Kosajjaṃ abhibhavati, tena appanaṃ na pāpuṇātīti adhippāyo. Uddhaccaṃ abhibhavatīti etthāpi eseva nayo. Tadubhayanti saddhāpaññādvayaṃ, samādhivīriyadvayañca. Samaṃ kātabbanti samarasaṃ kātabbaṃ .

所谓平等，指信根与智慧根彼此间至少不相违背；禅根与精进根亦复如是。因信根与智慧根均为根本功用，若相违相碍，则不可取，尤应谨慎。正如禅根兴盛呈现安住状态，精进根亦因掉举动摇而削减其作用。禅根若过盛则会因放逸失败，精进根若过盛则因掉举复失败，因此都应调和之。由此可见，信根与智慧根不宜一方过盛，一方不足，而应均衡平等，以达真诚不扰乱的禅定觉支的和谐。诸多原因说明，其一过度固执，不理智，反而闭塞智慧，如外道弟子于佛法信心模糊、偏执而不明达真理；信心不足而智慧过盛的反面亦然。故此经中阐说信根与智慧根必须平等和谐，禅根与精进根必须调适均衡，方能获得圆满修行。于此均衡中，精进才能正确持守，禅定才能安住生起，信心与智慧亦素成支柱。

Samādhikammikassāti samathakammaṭṭhānikassa. Evanti evaṃ sante, saddhāya thokaṃ balavabhāve satīti attho. Saddahantoti ‘‘pathavī pathavīti manasikaraṇamattena kathaṃ jhānuppattī’’ti acintetvā ‘‘addhā sammāsambuddhena vuttavidhi ijjhissatī’’ti saddahanto saddhaṃ janento. Okappentoti ārammaṇaṃ anupavisitvā viya adhimuccanavasena avakappento pakkhandanto. Ekaggatā balavatī vaṭṭati samādhippadhānattā jhānassa. Ubhinnanti samādhipaññānaṃ. Samādhikammikassa samādhino adhimattatāya paññāya adhimattatāpi icchitabbāti āha ‘‘samatāyapī’’ti, samabhāvenāpīti attho. Appanāti lokiyappanā. Tathā hi ‘‘hotiyevā’’ti sāsaṅkaṃ vadati. Lokuttarappanā pana tesaṃ samabhāveneva icchitā. Yathāha ‘‘samathavipassanaṃ yuganandhaṃ bhāvetī’’ti (a. ni. 4.170; paṭi. ma. 2.5).

“修习定力行法”者，谓为培植身心安稳定力的法门。此所以如是，乃基于信心（信力）逐渐增长之义。所谓信心者，为“土壤”，意指内心专注于法义而思虑“焉能于此内心生起禅定？”于是怀疑不决，思惟道理或依正觉者之教诲而生起信心。此时如同不入座而盘坐，即以游走方式默观内心，即不停息、努力放下，退避纷扰。专注力的增长因专一故而显著，为修习禅定所致。定力与智慧二者相互分离。说“修习定力”的，意谓以定聚为先，以慧聚相辅，亦即所谓“结合同等力量”之义。所谓“安止”，指世间层面的安止，此处言“令……即得”者为反证。世间层面的安止必以心之牢固故欲得之。佛法超越世间的安止则同等渴求，如所说“止与观相辅并进”。

Yadi visesato saddhāpaññānaṃ, samādhivīriyānañca samatāva icchitā, kathaṃ satīti āha ‘‘sati pana sabbattha balavatī vaṭṭatī’’ti. Sabbatthāti līnuddhaccapakkhikesu pañcasu indriyesu. Uddhaccapakkhikekadese gaṇhanto ‘‘saddhāvīriyapaññāna’’nti āha. Aññathā pīti ca gahetabbā siyā. Tathā hi ‘‘kosajjapakkhikena samādhinā’’ icceva vuttaṃ, na ‘‘passaddhisamādhiupekkhāhī’’ti. Sāti sati. Sabbesu rājakammesu niyutto sabbakammiko. Tenāti tena sabbattha icchitabbaṭṭhena kāraṇena. Āha aṭṭhakathāyaṃ. Sabbattha niyuttā sabbatthikā sabbattha līne, uddhate ca citte icchitabbattā, sabbe vā līne, uddhate ca citte bhāvetabbā bojjhaṅgā atthikā etāyāti sabbatthikā. Cittanti kusalaṃ cittaṃ. Tassa hi sati paṭisaraṇaṃ parāyaṇaṃ appattassa pattiyā anadhigatassa adhigamāya. Tenāha ‘‘ārakkhapaccupaṭṭhānā’’tiādi.

“若特别欲求信慧与定力的均衡”，则问“如何得之？”对此说：“念力强大，遍布全身。”这里“全身”指五种感官中既不沉沦亦不躁动的状态。侧重对躁动心念的观察，称“信力勤奋慧力”为名。可异解为包括喜悦。诚如所说“以集中一处的禅定（如树荫之下）”为旨，非“宁静的禅定加无常的般若”也。所谓念力，即在一切法中精进不懈。故言“因缘所促成”，即因缘所生在各处都须调伏。注疏云：处处受制于所有法，且常陷入滞痛与激励相激荡，诸觉支皆当调治，意在此处。所谓心即为善心。借助念得以归依，成就未得法，从而能得证。以此说“十四念住”等法。

Khandhādibhede anogāḷhapaññānanti pariyattibāhusaccavasenapi khandhāyatanādīsu appatiṭṭhitabuddhīnaṃ. Bahussutasevanā hi sutamayañāṇāvahā. Taruṇavipassanāsamaṅgīpi bhāvanāmayañāṇe ṭhitattā ekaṃsato paññavā eva nāma hotīti āha ‘‘samapaññāsa lakkhaṇapariggāhikāya udayabbayapaññāya samannāgatapuggalasevanā’’ti. Ñeyyadhammassa gambhīrabhāvavasena tapparicchedakañāṇassa gambhīrabhāvaggahaṇanti āha ‘‘gambhīresu khandhādīsu pavattāya gambhīrapaññāyā’’ti. Tañhi ñeyyaṃ tādisāya paññāya caritabbato gambhīrañāṇacariyaṃ, tassā vā paññāya tattha pabhedato pavatti gambhīrañāṇacariyā, tassā paccavekkhaṇāti āha ‘‘gambhīrapaññāya pabhedapaccavekkhaṇā’’ti. Yathā sativepullappatto nāma arahā eva, evaṃ paññāvepullappattotipi so evāti āha ‘‘arahattamaggena bhāvanāpāripūrī hotī’’ti. Vīriyādīsupi eseva nayo.

所谓“于五蕴诸界智慧未稳者”，指诸智慧不稳固未着于五蕴六处等，此为多闻聆听而起之知识。年轻修观之人，虽习得培植之智，然唯有达慧者，始能称为智慧增长，故言：“配有智慧祥相的修习者，凭成长与退转而具足。”说此即喻指深慧为能断除烦恼的智慧。所谓“深慧生于五蕴等间”，此为智之极深行持；及以智慧差别观察，即所谓“深慧之观察”。正如始有念产生时，仅有阿拉汉，智慧亦渐显，以此而言“由阿拉汉的道成就而得修习完善”，此理亦同于精进等善法。

‘‘Tattaṃ ayokhilaṃ hatthe gamentī’’tiādinā (ma. ni. 3.250, 267; a. ni. 3.36) vuttapañcavidhabandhanakammakāraṇā niraye nibbattasattassa yebhuyyena sabbapaṭhamaṃ karontīti, devadūtasuttādīsu tassa ādito vuttattā ca āha ‘‘pañcavidhabandhanakammakāraṇato paṭṭhāyā’’ti. Sakaṭavahanādikāleti ādi-saddena tadaññamanussehi, tiracchānehi ca vibādhiyamānakālaṃ saṅgaṇhāti. ‘‘Ekaṃ buddhantara’’nti idaṃ aparāparaṃ petesu eva uppajjanakasattavasena vuttaṃ, ekaccānaṃ vā petānaṃ ekaccatiracchānānaṃ viya tathā dīghāyukatāpi siyāti tathā vuttaṃ. Tathā hi ‘‘kālo nāgarājā catunnaṃ buddhānaṃ sammukhībhāvaṃ labhitvā ṭhito metteyyassapi bhagavato sammukhībhāvaṃ labhissatī’’ti vadanti, yaṃ tassa kappāyukatā vuttā.

“由此，‘手无所握’之类”（见中部第三百五十页、第四百二十七页，增支第三百三十六页）所说五种束缚业为，乃引发地狱出生之因，其中有以首为车轮之业者。此因由神祇使者等经中亦有提及，云“由五种束缚业因牵连所致”。言“以车轮等名称为首，是当时众生和三恶道众受苦之诱因。”而谓“一佛出世，彼等地狱众这般互相折磨，如同阴间恶鬼恶非梵天众生般，寿命恐延长永远。”又言“时乃龙王，得四佛同时显现，乃至未来世之佛，亦将出现。”此以寿命久远为因。

Ānisaṃsadassāvinoti ‘‘vīriyāyatto eva sabbo lokuttaro, lokiyo ca visesādhigamo’’ti evaṃ vīriye ānisaṃsadassanasīlassa. Gamanavīthinti sapubbabhāgaṃ nibbānagāminiṃ paṭipadaṃ, saha vipassanāya ariyamaggapaṭipāṭi , sattavisuddhiparamparā vā. Sā hi bhikkhuno vaṭṭaniyyānāya gantabbā paṭipadāti katvā gamanavīthi nāma. Kāyadaḷhībahuloti yathā tathā kāyassa daḷhīkammappasuto. Piṇḍanti raṭṭhapiṇḍaṃ. Paccayadāyakānaṃ attani kārassa attano sammāpaṭipattiyā mahapphalabhāvassa karaṇena piṇḍassa bhikkhāya paṭipūjanā piṇḍāpacāyanaṃ.

所谓“善勇者的显现”者，谓憧憬勇猛者为世间最高，亦即能殊胜成就者。所谓“行路方法”，即通往涅槃之初段修行，配合观行圣道与七十种清净序列法。此为比库必须循行之内行路程。所谓“身坚实浓密”，为对身的坚实修习操作之称。所谓“供养”则是食物。以自身正确修持令供养者得大功德之力为因，响应因缘而敬施供养。

Nīharantoti pattathavikato nīharanto. Taṃ saddaṃ sutvāti taṃ upāsikāya vacanaṃ attano vasanapaṇṇasāladvāre ṭhitova pañcābhiññatāya dibbasotena sutvā. Manussasampatti, dibbasampatti, nibbānasampattīti imā tisso sampattiyo. Dātuṃ sakkhissasīti ‘‘tayi katena dānamayena, veyyāvaccamayena ca puññakammena khettavisesabhāvūpagamanena aparāparaṃ devamanussasampattiyo, ante nibbānasampattiñca dātuṃ sakkhissasī’’ti thero attānaṃ pucchati. Sitaṃ karonto vāti ‘‘akiccheneva mayā vaṭṭadukkhaṃ samatikkanta’’nti paccavekkhaṇāvasāne sañjātapāmojjavasena sitaṃ karonto eva.

“清凉”谓身心自在之解脱。闻得此语者，或在婆娑罗花树门下之近侍女，得五种超凡通力以天耳闻法。所谓“三种成就”，即人间成就、天眼成就以及涅槃成就。问曰“能否给予？”比库自言：“凭借布施的所得、悲悯心及善行所生的殊胜，次第吸引天人与人共成就，乃至最后得涅槃成就，自然能予付予。”而谓“此正是我于烦恼中不费力地获得安心的由来。”问答终结于由生起之欢喜。

Vippaṭipannanti jātidhammakuladhammādilaṅghanena asammāpaṭipannaṃ. Evaṃ yathā asammāpaṭipanno putto tāya eva asammāpaṭipattiyā kulasantānato bāhiro hutvā pitu santikā dāyajjassa na bhāgī, evaṃ. Kusītopi tena kusītabhāvena asammāpaṭipanno satthu santikā laddhabbaariyadhanadāyajjassa na bhāgī. Āraddhavīriyova labhati sammāpaṭipajjanato. Uppajjati vīriyasambojjhaṅgoti yojanā, evaṃ sabbattha.

违犯的是由出生、家族诸法等而产生的不善行为，是不正当的行为。正如不正当行为的子孙因不正当行为而脱离家族世系，因而不参与父亲的继承，同样，因恶行而不正当的比库，并不享有师长赠与的财物。只有专注勤勉者，才能得到正当的行为。由此产生的就是勤劳觉支，正如这一觉支在各处皆是如此。

Mahāti sīlādīhi guṇehi mahanto vipulo anaññasādhāraṇo. Taṃ panassa guṇamahattaṃ dasasahassilokadhātukampanena loke pākaṭanti dassento ‘‘satthuno hī’’tiādimāha.

重大的品德诸如戒律等，是广大、卓越且无他可比的。佛经中称这巨大功德为世界动摇，形容十万世界震动，以此显现其殊胜，称之为“师长的威力”等等。

Yasmā satthusāsane pabbajitassa pabbajjūpagamena sakyaputtassabhāvo sampajāyati, tasmā buddhaputtabhāvaṃ dassento ‘‘asambhinnāyā’’tiādimāha.

因为在世尊教法中，出家的缘起是由释迦族子具足故，故显现佛子身分时说“不能破坏”等言。

Alasānaṃ bhāvanāya nāmamattampi ajānantānaṃ kāyadaḷhībahulānaṃ yāvadatthaṃ bhuñjitvā seyyasukhādianuyuñjanakānaṃ tiracchānakathikānaṃ puggalānaṃ dūrato vajjanā kusītapuggalaparivajjanā. ‘‘Divasaṃ caṅkamena nisajjāyā’’tiādinā (ma. ni. 1.423; 3.65; saṃ. ni. 4.120; mahāni. 161) bhāvanāraddhavasena āraddhavīriyānaṃ daḷhaparakkamānaṃ kālena kālaṃ upasaṅkamanā āraddhavīriyapuggalasevanā. Tenāha ‘‘kucchiṃ pūretvā’’tiādi. Visuddhimagge (visuddhi. 1.64) pana jātimahattapaccavekkhaṇā, sabrahmacārīmahattapaccavekkhaṇāti idaṃ dvayaṃ na gahitaṃ, thinamiddhavinodanatā, sammappadhānapaccavekkhaṇatāti idaṃ dvayaṃ gahitaṃ. Tattha ānisaṃsadassāvitāya eva sammappadhānapaccavekkhaṇā gahitā hoti lokiyalokuttaravisesādhigamassa vīriyāyattatādassanabhāvato. Thinamiddhavinodanaṃ tadadhimuttatāya eva gahitaṃ hoti, vīriyuppādane yuttappayuttassa thinamiddhavinodanaṃ atthasiddhameva. Tattha thinamiddhavinodanakusītapuggalaparivajjanaāraddhavīriyapuggalasevana- tadadhimuttatāpaṭipakkhavidhamanapaccayūpasaṃhāravasena, apāyabhayapaccavekkhaṇādayo samuttejanavasena vīriyasambojjhaṅgassa uppādakā daṭṭhabbā.

对于懒惰者的修持，连少许也无，且由于无知，加之身体柔弱疲惫，反而以昼夜睡眠为乐，沉浸其中，内心颠倒不正，因此恶口毁谤修行者，排斥善人。经中说“白日游行，归于安座”等语，指持修勤勉定力者，时时依教修行，亲近精进者。所谓“满腹如刀”是指此义。清净道论中考察生死大事、出家人的大事分别为两项；其中“断除昏沉厌睡”与“正念专注的分别反复观照”为其中二。这里特别重视正念专注的反复观照，正是为达到世俗世间超世殊胜的觉性精进而作。由厌睡厌弃所起者被收录，以作精进起基。由此可见厌睡厌弃与修持精进相应，且对应的厌恶懒惰恶口毁谤修行者者同样显现勤勉觉支，因缘条件促使觉支增长。

Purimuppannā pīti parato uppajjanakapītiyā visesakāraṇasabhāgahetubhāvato ‘‘pītiyeva pītisambojjhaṅgaṭṭhānīyā dhammā’’ti vuttā, tassā pana bahuso pavattiyā puthuttaṃ upādāya bahuvacananiddeso. Yathā sā uppajjati, evaṃ paṭipatti tassā uppādakamanasikāro.

关于最初生起的喜悦，因其为喜悦觉支生起的特殊因缘组成，故称“喜悦者的喜悦觉支所依止的法”。喜悦因为众多变化而生起，因而常用复数表述。它生起时，即是其修行生起的根本注重。

‘‘Buddhānussatī’’tiādīsu vattabbaṃ visuddhimagge (visuddhi. 1.123) vuttanayeneva veditabbaṃ.

应当修习佛陀赞赞等功德之法，正如清净道论中所说，应当如是了解修习。

Buddhānussatiyā upacārasamādhiniṭṭhattā vuttaṃ ‘‘yāva upacārā’’ti. Sakalasarīraṃ pharamānoti pītisamuṭṭhānehi paṇītarūpehi sakalasarīraṃ pharamāno. Dhammaguṇe anussarantassāpi yāva upacārā sakalasarīraṃ pharamāno pītisambojjhaṅgo uppajjatīti yojanā, evaṃ sesaanussatīsu. Pasādanīyasuttantapaccavekkhaṇāyañca yojetabbaṃ tassāpi vimuttāyatanabhāvena taggatikattā. Saṅkhārānaṃ sappadesavūpasamepi nippadesavūpasame viya tathā paññāya pavattito bhāvanāmanasikāro kilesavikkhambhanasamattho hutvā upacārasamādhiṃ āvahanto tathārūpapītisomanassasamannāgato pītisambojjhaṅgassa uppādāya hotīti āha ‘‘samāpattiyā…pe… paccavekkhantassāpī’’ti. Tattha ‘‘vikkhambhitā kilesā’’ti pāṭho. Te hi na samudācarantīti. Iti-saddo kāraṇattho, yasmā na samudācaranti, tasmā taṃ nesaṃ asamudācāraṃ paccavekkhantassāti yojanā . Na hi kilese paccavekkhantassa bojjhaṅguppatti yuttā. Pasādanīyesu ṭhānesu pasādasinehābhāvena thūsasamahadayatā lūkhatā, sā tattha ādaragāravākaraṇena viññāyatīti āha ‘‘asakkaccakiriyāya saṃsūcitalūkhabhāve’’ti.

关于修习忆佛念佛而成就的近行定，据说是“至于近行”，谓身心整体获得庄严，至喜悦现前，整个身心庄严而稳固。忆念法行者若身心整体皆庄严，生起喜悦觉支，此为近行的意义，如此适用于其他余忆。应以此对净妙法要论的审察相应，对此亦兼备出离境界的性质而知晓。由于善行得以息灭烦恼诸造作，如同息灭火焰般，且由智慧而起的修习意念，能摧伏烦恼，遂生起近行定，以此而具足喜乐和喜悦觉支的生起。此谓“于入定时……亦当审察”之文。文中“扰乱烦恼”之义，谓烦恼不能起行，故称因其无行，称为未生之干扰，不能促成觉支生起。于适宜之处，因净妙庄严，心地坚固宛如石灰混合，故以谦敬恭敬的姿态了知，于是说：“由不能动作而清净显现如混合石灰”。

Kāyacittadarathavūpasamalakkhaṇā passaddhi eva yathāvuttabodhiaṅgabhūto passaddhisambojjhaṅgo, tassa passaddhisambojjhaṅgassa evaṃ uppādo hotīti yojanā.

身心调伏及坚固的特征，此为宁静觉支的表现，故称该觉支由此而生。

Paṇītabhojanasevanatāti paṇītasappāyabhojanaseva natā . Utuiriyāpathasukhaggahaṇena sappāyautuiriyāpathaggahaṇaṃ daṭṭhabbaṃ. Tañhi tividhampi sappāyaṃ seviyamānaṃ kāyassa kallatāpādanavasena cittassa kallataṃ āvahantaṃ duvidhāyapi passaddhiyā kāraṇaṃ hoti. Ahetukaṃ sattesu labbhamānaṃ sukhadukkhanti ayameko anto, issarādivisamahetukanti pana ayaṃ dutiyo. Ete ubho ante anupagamma yathāsakaṃ kammunā hotīti ayaṃ majjhimā paṭipatti. Majjhatto payogo yassa so majjhattapayogo, tassa bhāvo majjhattapayogatā. Ayañhi pahāya sāraddhakāyataṃ passaddhakāyatāya kāraṇaṃ hontī passaddhidvayaṃ āvahati, eteneva sāraddhakāyapuggalaparivajjanapassaddhakāyapuggalasevanānaṃ tadāvahanatā saṃvaṇṇitāti daṭṭhabbaṃ.

所谓正当进食，谓摄受正当而有益之食。应观察正当进食是安乐的感官摄受，有三种正当，摄受安乐感官者，能使身心舍去忧愁，乃两种宁静的因缘。其一为无缘而得之，谓世间人的乐苦感；第二则为由贪等不善因而生，谓由恶因及不净因而生之苦乐。此二终不相违背，故此中道修学。中道修学者，谓此修习为正当之修；修习正当者具中道之性。舍弃此而专于安乐之身乃因，因而生起双重的宁静，因此亦能致使敬信之身所得宁静，以及敬信之身所生净人之相伴及至所引领之意，称为说戒。

Yathāsamāhitākārasallakkhaṇavasena gayhamāno purimuppanno samatho eva samathanimittaṃ. Nānārammaṇe paribbhamanena vividhaṃ aggaṃ etassāti byaggo, vikkhepo. Tathā hi so anavaṭṭhānaraso, bhantatāpaccupaṭṭhāno ca vutto, ekaggatābhāvato byaggapaṭipakkhoti abyaggo, samādhi. So eva nimittanti pubbe viya vattabbaṃ. Tenāha ‘‘avikkhepaṭṭhena ca abyagganimitta’’nti.

如同专注时的形体特征，先生的是宁静，此为专注的缘起。随着各种感官念境旋转而生起各种分散，谓摇动。此亦谓无执无醉，谓具有时的照见和转念，因专注不成而为摇动。此中说专注者为无动摇之缘起，故称“无摇之缘起”，乃依先行所显明。由此称“无摇动且无执著之缘起”。

Vatthuvisadakiriyā, indriyasamattapaṭipādanā ca paññāvahā vuttā, samādhānāvahāpi tā honti samādhānāvahabhāveneva paññāvahabhāvatoti vuttaṃ ‘‘vatthuvisada…pe… veditabbā’’ti.

序所显清净之缘境，及修习六根的熟练者皆先启发智慧，所引导专注者，亦以专注引导智慧，故称“序所显……应当观察”等。

Karaṇabhāvanākosallānaṃ avinābhāvato, rakkhanakosallassa ca taṃmūlakattā ‘‘nimittakusalatā nāma kasiṇanimittassa uggahaṇakusalatā’’ icceva vuttaṃ. Kasiṇanimittassāti ca nidassanamattaṃ daṭṭhabbaṃ. Asubhanimittassāpi hi yassa kassaci jhānuppattinimittassa uggahaṇakosallaṃ nimittakusalatā evāti. Atisithilavīriyatādīhīti ādi-saddena paññāpayogamandataṃ , pamodavekallañca saṅgaṇhāti. Tassa paggaṇhananti tassa līnassa cittassa dhammavicayasambojjhaṅgādisamuṭṭhāpanena layāpattito samuddharaṇaṃ. Vuttañhetaṃ bhagavatā –

因心力转换技能尚不成熟，及防护技能之根基，故称“缘起技能者谓，是净相缘起技能之本”。有关净相缘起，指其为定境之显现。于不净观相缘起者，若与某入定相缘生起的转换技能相应，亦应称为缘起技能。由于过软懈怠等诸碍，诸技能愈发不足，致使欢喜疲乏而聚集故。此谓称其为软弱懈怠，心无升发。此时以善法诸觉支等起鼓舞能摄心者，称为心之觉知，以此能唤起清净心，于此乃为良方。世尊已说此法——

‘‘Yasmiñca kho, bhikkhave, samaye līnaṃ cittaṃ hoti, kālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Līnaṃ, bhikkhave, cittaṃ taṃ etehi dhammehi susamuṭṭhāpayaṃ hoti. Seyyathāpi, bhikkhave, puriso parittaṃ aggiṃ ujjālitukāmo assa, so tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni gomayāni pakkhipeyya, sukkhāni kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṃsukena okireyya, bhabbo nu kho so puriso parittaṃ aggiṃ ujjālitunti. Evaṃ bhante’’ti (saṃ. ni. 5.234).

世尊说：『比库们，若于何时，心识陷溺迷乱，那时便是修习法觉支中“法的探究觉支”、“精进觉支”、“喜悦觉支”的时机。其故何在？比库们，心陷溺时，正因这些法门使心安住。譬如有人欲守护燃烧的火，他会在那里放置干草、秸秆、木柴，并吹气，而不使用肮脏衣物。也许有人会说：“此人欲守护火耶？”世尊如此教诲，汝等当知。』

Ettha ca yathāsakaṃ āhāravasena dhammavicayasambojjhaṅgādīnaṃ bhāvanāsamuṭṭhāpanāti veditabbā, sā anantaraṃ vibhāvitā eva. Āraddhavīriyatādīhīti ādi-saddena paññāpayogabalavataṃ, pamodubbilāvanañca saṅgaṇhāti. Tassa niggaṇhananti tassa uddhatassa cittassa samādhisambojjhaṅgādisamuṭṭhāpanena uddhatāpattito nisedhanaṃ. Vuttampi cetaṃ bhagavatā –

此处应如前所述，因饮食之条件而导致法觉支等的生起，即所谓产生法觉支修习的因缘，该觉支即刻显现。所谓‘勤勉精进等’以首音说明，是智慧与用功的结合，并包括欢喜消除郁结。所谓收摄，即是通过修持定觉支等，降伏散乱心态而生收摄。世尊亦曾如是说：

‘‘Yasmiñca kho, bhikkhave, samaye uddhataṃ cittaṃ hoti, kālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, kālo samādhisambojjhaṅgassa bhāvanāya, kālo upekkhāsambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Uddhataṃ, bhikkhave, cittaṃ taṃ etehi dhammehi suvūpasamayaṃ hoti. Seyyathāpi, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo assa, so tattha allāni ceva tiṇāni…pe… paṃsukena ca okireyya, bhabbo nu kho so puriso mahantaṃ aggikkhandhaṃ nibbāpetunti. Evaṃ bhante’’ti (saṃ. ni. 5.234).

『比库们，若于何时，心识振奋，那时便是修习法觉支中“安静觉支”、“定觉支”、“舍觉支”的时机。其故何在？比库们，心振奋时，因这些法门使心善于安住。譬如有人欲熄灭巨大的火堆，他会将湿草、秸秆、木柴放置火旁，并用肮脏衣物覆盖。也许有人会说：“此人欲熄灭巨火耶？”世尊如此教诲，汝等当知。』

Etthāpi yathāsakaṃ āhāravasena passaddhisambojjhaṅgādīnaṃ bhāvanāsamuṭṭhāpanāti veditabbā, tattha passaddhisambojjhaṅgassa bhāvanā vuttā eva. Samādhisambojjhaṅgassa anantaraṃ vakkhati. Paññāpayogamandatāyāti paññābyāpārassa appabhāvena. Yathā hi dānaṃ alobhapadhānaṃ, sīlaṃ adosapadhānaṃ, evaṃ bhāvanā amohapadhānā. Tattha yadā paññā na balavatī hoti, tadā bhāvanā pubbenāparaṃ visesāvahā na hoti, anabhisaṅkhato viya āhāro purisassa yogino cittassa abhiruciṃ na janeti, tena taṃ nirassādaṃ hoti, tathā bhāvanāya sammadeva avīthipaṭipattiyā upasamasukhaṃ na vindati, tenāpi cittaṃ nirassādaṃ hoti. Tena vuttaṃ ‘‘paññāpayoga…pe… nirassādaṃ hotī’’ti. Tassa saṃveguppādanaṃ, pasāduppādanañca tikicchananti taṃ dassento ‘‘aṭṭha saṃvegavatthūnī’’tiādimāha. Tattha jātijarābyādhimaraṇāni yathārahaṃ sugatiyaṃ, duggatiyañca hontīti tadaññameva pañcavidhabandhanādikhuppipāsādi aññamaññaṃ vibādhanādihetukaṃ apāyadukkhaṃ daṭṭhabbaṃ, tayidaṃ sabbaṃ tesaṃ tesaṃ sattānaṃ paccuppannabhavanissitaṃ gahitanti atīte anāgate ca kāle vaṭṭamūlakadukkhāni visuṃ gahitāni. Ye pana sattā āhārūpajīvino, tattha ca uṭṭhānaphalūpajīvino, tesaṃ aññehi asādhāraṇaṃ jīvikādukkhaṃ aṭṭhamaṃ saṃvegavatthu gahitanti daṭṭhabbaṃ. Ayaṃ vuccati samaye sampahaṃsanāti ayaṃ bhāvanācittassa sampahaṃsitabbasamaye vuttanayena saṃvegajananavasena ceva pasāduppādanavasena ca sammadeva pahaṃsanā, saṃvegajananapubbakapasāduppādanena tosanāti attho.

此处亦应如前所述，因饮食之条件而导致安静觉支等的生起。其时安静觉支的修习已了，紧接着说定觉支。所谓智慧用力减少者，是指智慧运作微弱。譬如布施为无贪婪之施，戒行为无嗔恨之行，如此修习为无愚痴之具足。既智慧不强，则前后修习无特别差别，饮食如无定量般，修行之人心无兴趣，生起失望，由此修习若无正途，则得不到安乐欣慰，心即生失望。由此佛言“智慧用功……生失望”。觉悟紧迫与安乐生起以此为治，此理称此为「八种觉悟缘」。如生死老病诸苦，面临善恶去处，生死轮回等苦，皆因五种结缚欲求互相纷争而生恶趣之苦，此皆诸众生现世依止轮回之苦，过去未来间循环不息。以饮食生存者及起身结果生存者，其中特殊的生命苦被八种觉悟缘所摄。此谓“在适当时机毁坏”，此即修习时心念应破坏障碍的时机，因觉悟生起与安乐产生而正当破除，前者带来觉悟，后者带来安乐，二者俱足，即为真正的破除，称之为欢喜。

Sammāpaṭipattiṃ āgammāti līnuddhaccavirahena, samathavīthipaṭipattiyā ca sammā avisamaṃ sammadeva bhāvanāpaṭipattiṃ āgamma. ‘‘Alīna’’ntiādīsu kosajjapakkhikānaṃ dhammānaṃ anadhimattatāya alīnaṃ, uddhaccapakkhikānaṃ anadhimattatāya anuddhataṃ, paññāpayogasampattiyā, upasamasukhādhigamena ca anirassādaṃ, tato eva ārammaṇe samappavattaṃsamathavīthipaṭipannaṃ. Tattha alīnatāya paggahe, anuddhatatāya niggahe, anirassādatāya sampahaṃsane na byāpāraṃ āpajjati. Alīnānuddhatatā hi ārammaṇe samappavattaṃ, anirassādatāya samathavīthipaṭipannaṃ, samappavattiyā vā alīnaṃ anuddhataṃ. Samathavīthipaṭipattiyā anirassādanti daṭṭhabbaṃ. Ayaṃ vuccati samaye ajjhupekkhanatāti ayaṃ ajjhupekkhitabbasamaye bhāvanācittassa paggahaniggahasampahaṃsanesu abyāvaṭatāsaṅkhātaṃ paṭipakkhaṃ abhibhuyya pekkhanā vuccati. Paṭipakkhavikkhambhanato, vipassanāya adhiṭṭhānabhāvūpagamanato ca upacārajjhānampi samādhāna kiccanipphattiyā puggalassa samāhitabhāvasādhanaṃ evāti tattha samadhurabhāvenāha ‘‘upacāraṃ vā appanaṃ vā’’ti.

所谓正行的实现，是指断除心的沉溺缺失，借由安住正道修行，正确而调和地实行修习。所谓沉溺，是指诸恶习中如毒蛇振翅之类的不良法门的懈怠；而振奋，是指相反的不良法门有力之状态。因智慧的力量及获得安乐，得以远离失望，并由此进入适当的安住状态。沉溺、振奋和断除智慧不明的状态通过努力分别克服。此时称为“正念观察”，涵盖分别收摄及监护，因安稳而得成，亦有柔和之意，称“近行或安止”。

Upekkhāsambojjhaṅgaṭṭhānīyā dhammāti ettha yaṃ vattabbaṃ, taṃ heṭṭhā vuttanayānusārena veditabbaṃ. Anurodhavirodhavippahānavasena majjhattabhāvo upekkhāsambojjhaṅgassa kāraṇaṃ tasmiṃ sati sijjhanato, asati ca asijjhanato. So ca majjhattabhāvo visayavasena duvidhoti āha ‘‘sattamajjhattatā saṅkhāramajjhattatā’’ti. Tadubhaye ca virujjhanaṃ passaddhisambojjhaṅgabhāvanāya eva dūrīkatanti anurujjhanasseva pahānavidhiṃ dassetuṃ ‘‘sattamajjhattatā’’tiādi vuttaṃ. Tenāha ‘‘sattasaṅkhārakelāyanapuggalaparivajjanatā’’ti. Upekkhāya hi visesato rāgo paṭipakkho. Tathā cāha ‘‘upekkhā rāgabahulassa visuddhimaggo’’ti (visuddhi. 1.267). Dvīhākārehīti kammassakatāpaccavekkhaṇaṃ, attasuññatāpaccavekkhaṇanti imehi dvīhi kāraṇehi. Dvīhevāti avadhāraṇaṃ saṅkhyāsamānatādassanatthaṃ. Saṅkhyā evettha samānā, na saṅkhyeyyaṃ sabbathā samānanti. Assāmikabhāvo anattaniyatā. Sati hi attani tassa kiñcanabhāvena cīvaraṃ, aññaṃ vā kiñci attaniyaṃ nāma siyā, so pana koci natthevāti adhippāyo. Anaddhaniyanti na addhānakkhamaṃ na ciraṭṭhāyi, ittaraṃ aniccanti attho. Tāvakālikanti tasseva vevacanaṃ.

关于舍觉支的起点，应按前说法来理解。舍觉支因中观断念而产生，是因正念增长而生，反之因正念衰减而灭。如有说法：“心有二中道，一是存在中道，一是行中道。”这两种均断除烦恼，远离外道，故称存在中道及行中道。存在中道即“七处皆缘法及依止诸行”的遮止远离之意，舍对贪欲是特别的敌对，故云“舍是贪多者清净之道”。所谓“二分法”，即指由业与无我观察，这二因共同导致。如数字里，二是为了表示同数之方便，非真意相等。所谓无我，即无恒常无定。正念是其掩饰，掩盖某种恒常，尽管实无此恒定，亦或常有改变。故称瞬间，表明当下立现而已。

Mamāyatīti mamattaṃ karoti ‘‘mamā’’ti taṇhāya pariggayha tiṭṭhati.

“是我的”者，谓心执自有，以“是我的”之渴爱握持而堪立。

Mamāyantāti mānaṃ dabbaṃ karontā.

“执我”者，是称自我为拥有者之心见。

Ayaṃ satipaṭṭhānadesanā pubbabhāgamaggavasena desitāti pubbabhāgiyabojjhaṅge sandhāyāha ‘‘bojjhaṅgapariggāhikā sati dukkhasacca’’nti. Sesaṃ vuttanayattā suviññeyyameva.

此为念住（正念）教法依据先行部分之次第而说，谓于先行的觉支中，念是念觉支，苦谛之正知也。后续所说内容，依此道理，应当清楚明了。

Bojjhaṅgapabbavaṇṇanā niṭṭhitā. · 觉支品解释完毕。

Paṭhamabhāṇavāravaṇṇanā niṭṭhitā. · 第一诵品解释完毕。

Catusaccapabbavaṇṇanā四谛品解释

§386

386.Yathāsabhāvatoti aviparītasabhāvato. Bādhanakkhaṇato yo yo vā sabhāvo yathāsabhāvo, tato, ruppanādi kakkhaḷādisabhāvatoti attho. Janikaṃ samuṭṭhāpikanti pavattalakkhaṇassa dukkhassa janikaṃ nimittalakkhaṇassa samuṭṭhāpikaṃ. Purimataṇhanti yathāpariggahitassa dukkhassa nibbattito puretaraṃ siddhaṃ taṇhaṃ. Siddhe hi kāraṇe tassa phaluppatti. Ayaṃ dukkhasamudayoti pajānātīti yojanā. Ayaṃ dukkhanirodhoti etthāpi eseva nayo. Ubhinnaṃ appavattinti dukkhaṃ, samudayo cāti dvinnaṃ appavattinimittaṃ, tadubhayaṃ na pavatti etāyāti appavatti, asaṅkhatā dhātu. Dukkhaṃ dukkhasaccaṃ parijānāti pariññābhisamayavasena paricchindatīti dukkhaparijānano, ariyamaggo, taṃ dukkhaparijānanaṃ. Sesapadadvayepi iminā nayena attho veditabbo.

386.所谓“如其实性”，意指无反异之本性。生起作用时，如实呈显本性；此理，谓诸种本性如形状声响及坚硬等性。生育者者，是以苦之生起为缘，苦之因缘标志为起因之缘者。所谓先得渴爱，即依止先前已成就之渴爱而生起。成就之后，即有果报。此即谓苦之生起，故称“了知”。此为谛中关系。此亦谓苦之灭，依此理行。苦与其生起，谓苦及集二者生起因缘，此二皆非无起故。由此明知苦，是以知识成就而透见之，即苦之了知，是圣道之慧见，此即苦之认知。后续对两者关系的论述，亦以此理应当了知。

Dukkhasaccaniddesavaṇṇanā苦谛指示解释

§388

388.Evaṃ vuttāti evaṃ uddesavasena vuttā. Sabbasattānaṃ pariyādānavacanaṃ byāpanicchāvasena āmeḍitaniddesabhāvato. Sattanikāyeti sattānaṃ nikāye, sattaghaṭe sattasamūheti attho. Devamanussādibhedāsu hi gatīsu bhummadevādikhattiyādihatthiādikhuppipāsikāditaṃtaṃjātivisiṭṭho sattasamūho sattanikāyo. Nippariyāyato khandhānaṃ paṭhamābhinibbatti jātīti katvā ‘‘jananaṃ jātī’’ti vatvā svāyaṃ uppādavikāro aparinipphanno yesu khandhesu icchitabbo, te teneva saddhiṃ dassetuṃ ‘‘savikārāna’’ntiādi vuttaṃ. Savikārānanti uppādasaṅkhātena vikārena savikārānaṃ. Jātiādīni hi tīṇi lakkhaṇāni dhammānaṃ vikāravisesāti. ‘‘Upasaggamaṇḍitavevacana’’nti iminā kevalaṃ upasaggena padavaḍḍhanaṃ katanti dasseti. Anupaviṭṭhākārenāti aṇḍakosaṃ, vatthikosañca ogāhanākārena. Nibbattisaṅkhātenāti āyatanānaṃ pāripūrisaṃsiddhisaṅkhātena.

388.谓如是说者，依此旨意而言。谓众生聚合之称，意指其聚合虽显，是由烦恼所染，犹如尚未净除。所谓众生聚合，意指众生聚集之集合，类似于群体或集装。谓天人、人民等诸种类于诸行路中，诸如地天、梵天、王侯、奴仆等生起其种族分层的众生集合。深入分析诸蕴，谓初转恒起为生，即“生”，谓“生”者，是自存自立却无变异的恒常实体，存于此四蕴中，应了知此理，以便与“有为变化”共显现故，名为“有为者”。谓“生”等三种为诸法变异的特征。谓“上接冠缨字”的词，专指以冠缨字为词根的复合字。谓“未开显之物”，意指蛋壳、草皮等尚未洞开之覆体。谓“生起之称”，是指诸界圆满成就的称号。

Atha vā jananaṃ jātīti aparipuṇṇāyatanaṃ jātimāha. Sañjātīti sampuṇṇāyatanaṃ. Sampuṇṇā hi jāti sañjāti. Okkamanaṭṭhena okkantīti aṇḍajajalābujavasena jāti. Te hi aṇḍakosaṃ, vatthikosañca okkamantā pavisantā viya paṭisandhiṃ gaṇhanti. Abhinibbattanaṭṭhena abhinibbattīti saṃsedajaopapātikavasena. Te hi pākaṭā eva hutvā nibbattanti. Abhibyattā nibbatti abhinibbatti. ‘‘Jananaṃ jātī’’tiādi āyatanavasena, yonivasena ca dvīhi dvīhi padehi sabbasatte pariyādiyitvā jātiṃ dassetuṃ vuttaṃ. ‘‘Tesaṃ tesaṃ sattānaṃ…pe… abhinibbattī’’ti sattavasena vuttattā sammutikathā. Pātubhāvoti ettha iti-saddo ādiattho, pakārattho vā, tena ‘‘āyatanānaṃ paṭilābho’’ti imassa padassa saṅgaho daṭṭhabbo. Ayampi hi paramatthakathāti. Ekavokārabhavādīsūti ekacatupañcavokārabhavesu. Tasmiṃ khandhānaṃ pātubhāve sati. Āyatanānaṃ paṭilābhoti ekacatuvokārabhavesu dvinnaṃ dvinnaṃ āyatanānaṃ vasena, sesesu rūpadhātuyaṃ paṭisandhikkhaṇe uppajjamānānaṃ pañcannaṃ, kāmadhātuyaṃ vikalāvikalindriyānaṃ vasena sattannaṃ, navannaṃ, dasannaṃ, punadasannaṃ, ekādasannañca āyatanānaṃ vasena saṅgaho daṭṭhabbo. Pātubhavantāneva, na kutoci āgatāni. Paṭiladdhāni nāma honti sattasantānassa tassa saṃvijjamānattā. Āyatanānaṃ paṭilābhoti vā āyatanānaṃ attalābho veditabbo.

或者曰“生”，谓不圆满之界曰“生”。谓“已生”，谓圆满之界。生者即圆满而形成。谓以蛋壳等破裂为入，称“生”。诸物如蛋壳、草皮之类破裂入藏，视为续缘相续。谓“初生之业”，谓依紧密相续之业发出之生。诸业彼时显现，故名“生起”。谓“生”等言，是用于界土与根源，以双层双重辞汇包罗诸众生，显示生之意义。谓“诸众生……生起”，此乃数众称说，属惯常称谓。谓“显现”，意指本词之原意、引申义等，故本词取“得界”也。此说为深义解释。谓“一种四五种显现”，意指一至五种显现数目。谓于此诸蕴，若有“显现”，则于四种界土中生存。谓“得界”，意谓执持四种或两两界土之所在，及其剩余之色界时节续续诞生五种界土；欲界生起于不净等六根之下，分别生七、九、十、再十、十一等数界合称。谓得界者，专指一四之分类中，以双数两种界土二二匹配及等类之处。谓得界者，是众生续续存在保存其界土。

§389

389.Sabhāvaniddesoti sarūpaniddeso. Sarūpañhetaṃ jiṇṇatāya, yadidaṃ ‘‘jarā’’ti, ‘‘vayohānīti vā. Jīraṇameva jīraṇatā, jīrantassa vā ākāro tā-saddena vuttoti āha ‘‘ākārabhāvaniddeso’’ti. Khaṇḍitadantā khaṇḍitā nāma uttarapadalopena. Yassa vikārassa vasena satto ‘‘khaṇḍito’’ti vuccati, taṃ khaṇḍiccaṃ. Tathā palitāni assa santīti ‘‘palito’’ti vuccati, taṃ pāliccaṃ. Valittacatāya vā vali taco assāti valittaco.

舍薄伐那的说明者是指诸色法的说明者。色法为何称为老败，是谓其为“老”、“衰退”。“老败”即老败的本质，老败者所具的色象即由此名之为形状生长的说明者。断齿犬用“断”来名其上齿和下齿之缺欠。以其变化归类谓之“断”，此断即指缺损。复如其肢体腐败，谓其腐朽者名为“腐败”，此为坏钝。因弯曲不正谓之“弯曲”，即为弯钝。

Phalūpacārenāti phalavohārena.

果实所生之用，即指果实成熟的滋养现象。

§390

390. Cavanameva cavanatā, cavantassa vā ākāro tā-saddena vutto. Khandhā bhijjantīti ekabhavapariyāpannassa khandhasantānassa pariyosānabhūtā khandhā bhijjanti, teneva bhedena nirodhanaṃ adassanaṃ gacchanti, tasmā bhedo antaradhānaṃ maraṇaṃ. Maccumaraṇanti maccusaṅkhātaṃ ekabhavapariyāpannajīvitindriyupacchedabhūtaṃ maraṇaṃ. Tenāha ‘‘na khaṇikamaraṇa’’nti. ‘‘Maccu maraṇa’’nti samāsaṃ akatvā yo ‘‘maccū’’ti vuccati bhedo, yañca maraṇaṃ pāṇacāgo, idaṃ vuccati maraṇanti visuṃ sambandho na na yujjati. Kālakiriyāti maraṇakālo, anatikkamanīyattā visesena ‘‘kālo’’ti vuttoti tassa kiriyā, atthato cutikhandhānaṃ bhedappattiyeva, kālassa vā antakassa kiriyāti yā loke vuccati, sā cuti, maraṇanti attho. Ayaṃ sabbāpi sammutikathāva ‘‘yaṃ tesaṃ tesaṃ sattāna’’ntiādinā sattavasena vuttattā. Ayaṃ paramatthakathā paramatthato labbhamānānaṃ ruppanādisabhāvānaṃ dhammānaṃ vinassanajotanābhāvato.

生长的本质即是生长，生长的色象即由此音节所述为形体的生长。五蕴聚合体称为蕴断，谓因一世所限的五蕴大家族的消散，五蕴遂为断灭，由此断者从生灭起见而得知。故此断灭就是间隔性灭绝，即死亡。生死即一世限的生命根断绝，不同于刹那生灭。是故有“非刹那死”。合称死者谓“苦”，分述死是身命的解脱，此谓死的意义，生灭关系不可强合。时间作用谓为死时，由于其不可逾越性，名为“时”的作用，其意义正是五蕴的灭断，在世俗中谓为死，此即最终意义。以上诸义皆为不同立论者根据不同众生层次之分类而说。这是依究竟义理从究竟义理得出的诸色等（法）实体毁灭的无明之无。

Attāti bhavati ettha cittanti attabhāvo, khandhasamūho, tassa nikkhepo nikkhipanaṃ, pātanaṃ vināsoti attho. Aṭṭhakathāyaṃpana ‘‘maraṇaṃ pattassā’’tiādinā nikkhepahetutāya patanaṃ ‘‘nikkhepo’’ti phalūpacārena vuttanti dasseti. ‘‘Khandhānaṃ bhedo’’ti pabandhavasena pavattamānassa dhammasamūhassa vināsajotanāti ekadesato paramatthakathā, ‘‘jīvitindriyassa upacchedo’’ti panettha na koci vohāraleso pīti āha ‘‘jīvitindriyassa upacchedo pana sabbākārato paramatthato maraṇa’’nti. Evaṃ santepi yassa khandhabhedassa pavattattā ‘‘tisso mato, phusso mato’’ti vohāro hoti, so bhedo khandhappabandhassa anupacchinnatāya ‘‘sammutimaraṇa’’nti vattabbataṃ arahatīti āha ‘‘etadeva sammutimaraṇantipi vuccatī’’ti. Tenāha ‘‘jīvitindriyupacchedameva hī’’tiādi. Sabbaso pabandhasamucchedo hi samucchedamaraṇanti.

“我”指的是心，谓“我身”是蕴的集合，蕴的放下、放弃和跌落即谓破坏灭亡。在注疏中以“得死”等语说为放弃的缘故，故放弃亦俗讲为果实所生。五蕴的断灭作为已成现行的法的集合的毁灭之光，此理解为从一种立场上的究竟义解说。断绝生命根的截断，此处无使用俗语的痛苦欢喜，只说生命根的断绝是究竟死。即便五蕴断灭现象通称具三种：短暂、常续和多延，其断灭仍被称作习俗中的死死阿拉汉。因此说此即习俗死。又说“正是生命根断绝”（断除），是为整体束断即习俗断灭的死。

§391

391.Byasanenāti anatthena. ‘‘Dhammapaṭisambhidā’’tiādīsu (vibha. 721) viya dhamma-saddo hetupariyāyoti āha ‘‘dukkhakāraṇenā’’ti. Socananti lakkhitabbatāya socanalakkhaṇo. Socitassa socanakassa puggalassa, cittassa vā bhāvo socitabhāvo. Abbhantareti attabhāvassa anto. Attano lūkhasabhāvatāya sosento. Thāmagamanena samantato sosanavasena parisosento.

恶习是指无益的事。“法分辨”等处将此是为因缘结果，说为“苦因”。“忧伤”是指忧伤的标志。被忧伤者、闻忧伤者是指对忧伤的心的状态。内涵是自己我所，因着我所的污秽而忧伤。以悲愁与离别等缘由，普遍忧伤遍布于身心而发作。

§392

392.‘‘Ādissa ādissa devanti paridevanti etenāti ādevo’’ti ādevana-saddaṃ katvā assumocanādivikāraṃ āpajjantānaṃ tabbikārāpattiyā so saddo kāraṇabhāvena vutto. Taṃtaṃ vaṇṇanti taṃ taṃ guṇaṃ. Tassevāti ādevaparidevasseva. Bhāvaniddesāti ‘‘ādevitattaṃ paridevitatta’’nti bhāvaniddesā.

“哀悼”者谓哀悼者增益，并说“哀悼声”，即哀痛之声，是由于发出哀诉并由此生起变化的事物。是因彼此不同的巴拉缇则，以及相关之功能分别而说。此等义含有悲叹、惋惜之意。教学的指示是说明哀伤及悲悼的本质。

§393

393. Nissayabhūto kāyo etassa atthīti kāyikaṃ. Tenāha ‘‘kāyapasādavatthuka’’nti. Dukkaraṃ khamanaṃ etassāti dukkhamanaṃ, so eva attho sabhāvoti dukkhamanaṭṭho, tena. Sātavidhuratāya asātaṃ.

393. 『依他起身』者，本法此处谓『身』。故以此言『身具坚固为缘』。所谓『坚固』者，难以消除之意，亦即主旨，意谓身本质乃由不得易灭之难为因缘。因此不纯净。

§394

394. Cetasi bhavanti cetasikaṃ, taṃ pana yasmā cittena samaṃ pakārehi yuttaṃ, tasmā āha ‘‘cittasampayutta’’nti.

394. 心具生心所法，然因心与其类现相相应，故称为『心所相应』。

§395

395. Sabbavisayapaṭipattinivāraṇavasena samantato sīdanaṃ saṃsīdanaṃ. Uṭṭhātumpi asakkuṇeyyatākaraṇavasena atibalavaṃ, virūpaṃ vā sīdanaṃ visīdanaṃ. Cittakilamathoti visīdanākārena cittassa parikhedo. Upāyāso, sayaṃ na dukkho dosattā, saṅkhārakkhandhapariyāpannadhammantarattā vā. Ye pana domanassameva ‘‘upāyāso’’ti vadeyyuṃ, te ‘‘upāyāso tīhi khandhehi ekenāyatanena ekāya dhātuyā sampayutto, ekena khandhena ekenāyatanena ekāya dhātuyā kehici sampayutto’’ti (dhātu. 249). Imāya pāḷiyā paṭikkhipitabbā. Upa-saddo bhusatthoti āha ‘‘balavataraṃ āyāso upāyāso’’ti. Dhammamattatādīpano bhāvaniddeso dhammato aññassa kattuabhāvajotano, asati ca kattari tena kattabbassa, pariggahetabbassa ca abhāvo evāti āha ‘‘attattaniyābhāvadīpakābhāvaniddesā’’ti.

395. 由诸境缘障碍，导致周遍熄灭及减损。虽尝欲起，然因无法胜任，遂致衰败、坏损，呈现心力不安稳之状，谓为心心垢。所谓不安者，非是自受苦，而因贪、恨、无明所致之心行蕴变化所临现。若专指忧愁称为困难，此为一种困难，因连结三蕴，以一根所摄，以一界所覆，诸持合互生故。此巴利词应置疑。助语『坚强』者，表明此困难最为强盛。由理说明以法为光明，指导修习；因无自体，以无所作之相，必不可得，因而宣称此为『自体不存在而示现者之修习指引』。

§398

398.Jātidhammānanti ettha dhamma-saddo pakatipariyāyoti āha ‘‘jātisabhāvāna’’nti, jāyanapakatikānanti vuttaṃ hoti. Maggabhāvanāya maggabhāvanicchāhetukatā icchitabbāti tādisaṃ icchaṃ nivattento ‘‘vinā maggabhāvana’’nti āha. Aparo nayo na kho panetanti yametaṃ ‘‘aho vata mayaṃ na jātidhammā assāma, na ca vata no jāti āgaccheyyā’’ti evaṃ pahīnasamudayesu ariyesu vijjamānaṃ ajātidhammattaṃ, parinibbutesu ca vijjamānaṃ jātiyā anāgamanaṃ icchitaṃ, taṃ icchantassāpi maggabhāvanāya vinā appattabbato , anicchantassāpi bhāvanāya pattabbato na icchāya pattabbaṃ nāma hotīti evamettha attho daṭṭhabbo. Vakkhamānatthasampiṇḍanattho pi-saddoti āha ‘‘upari sesāni upādāya pi-kāro’’ti. Yanti hetuatthe karaṇe paccattavacananti āha ‘‘yenapi dhammenā’’ti. Hetuattho hi ayaṃ dhamma-saddo , alabbhaneyyabhāvo ettha hetu veditabbo. Tanti vā icchitassa vatthuno alabbhanaṃ, evamettha ‘‘yampīti yenapī’’ti vibhattivipallāsena attho vutto. Yadā pana yaṃ-saddo ‘‘iccha’’nti etaṃ apekkhati, tadā alābhavisiṭṭhā icchā vuttā hoti. Yadā pana ‘‘na labhatī’’ti etaṃ apekkhati, tadā icchāvisiṭṭho alābho vutto hoti, so pana atthato añño dhammo natthi, tathāpi alabbhaneyyavatthugatā icchāva vuttā hoti. Sabbatthāti ‘‘jarādhammāna’’ntiādinā āgatesu sabbavāresu.

398. 〔『生法』〕是法语之总称通观，谓『众生本性』。又谓产生与宣扬之意。谓道之修习所生，意谓因修道之欲，因欲而断也，亦可说无修道时为『无道修习』。另有说法谓『无』非此，谓“我们不应有出生法，不应有出生为来者。”于是于灭尽中，无生法及无生灭乃圣者所知；生法于未生中尚未作，有去欲。对此欲生法若无修习，当不得证；无欲者当通过修习获证，无欲即不应生。此处当如此解。和上文词相通，谓“以剩余执取为根本为分別”、“以因缘为缘以名”的意。又谓此因缘义应辨析。欲与不可得，故此语以互相转换而说“任何欲”，意含有分别颠倒。若当“欲”一词时，指期望达成，当“无获”为时，指不获，因为事理无他。尽管无所获义不异，若实无欲，则名为无获之相。统之称遍见为“生之法”。

Samudayasaccaniddesavaṇṇanā集谛解说之释

§400

400.Punabbhavakaraṇaṃ punobbhavo uttarapadalopaṃ katvā mano-saddassa viya purimapadassa o-kārantatā daṭṭhabbā. Atha vā sīlanaṭṭhena ika-saddena gamitatthattā kiriyāvācakassa saddassa adassanaṃ daṭṭhabbaṃ yathā ‘‘asūpabhakkhanasīlo asūpiko’’ti. Sammohavinodaniyaṃ pana ‘‘punabbhavaṃ deti, punabbhavāya saṃvattati, punappunaṃ bhave nibbattetīti ponobbhavikā’’ti (vibha. aṭṭha. 203) attho vutto so ‘‘taddhitā’’ iti bahuvacananiddesato, vicittattā vā taddhitavuttiyā, abhidhānalakkhaṇattā vā taddhitānaṃ tesupi atthesu ponobbhavikasaddasiddhi sambhaveyyāti katvā vutto. Tattha kammunā sahajātā punabbhavaṃ deti, asahajātā kammasahāyabhūtā punabbhavāya saṃvattati, duvidhāpi punappunaṃ bhave nibbattetīti daṭṭhabbā. Nandanaṭṭhena, rañjanaṭṭhena ca nandīrāgo, yo ca nandīrāgo, yā ca taṇhāyanaṭṭhena taṇhā, ubhayametaṃ ekatthaṃ, byañjanameva nānanti taṇhā ‘‘nandīrāgena saddhiṃ atthato ekattameva gatā’’ti vuttā. Tabbhāvattho hettha saha-saddo ‘‘sanidassanā dhammā’’tiādīsu (dha. sa. dukamātikā 9) viya. Tasmā nandīrāgasahagatāti nandīrāgabhāvaṃ gatā sabbāsupi avatthāsu nandīrāgabhāvassa apaccakkhāya vattanatoti attho. Rāgasambandhena uppannassāti vuttaṃ. Rūpārūpabhavarāgassa visuṃ vuccamānattā kāmabhave eva bhavapatthanuppatti vuttāti veditabbā.

400. 再次生起之由，即是重生。因下足消亡，心意似先步声，故见其生。或因戒法之名称，或以行为语作意指谓“未能食不正之食生活者是不正者”，此意可见。幻觉授受谓“重复生，复当生，复复生而终尽，此谓复生者。”语多，有“taddhita”复合词用法，或谓复合词由“taddhita”造出，亦谓复合词承载义时出现“复生”词。业与共生者，造复生；无业之地生复生；由此二别，或复复生而终尽。于乐之处及欢喜处，嗜好者即欢喜，欲望亦然，此二并处而往，谓“欢喜与嗜好一致，实为一”。此类动因与名称表意相近，犹如《法集》曰“现现诸法”或等，如此义。是故谓欢喜生于乐，然乐所生中带嗜好者为本。色非色内生欢喜者，谓生欲生中有乐的生起及余着生起。

Tasmiṃ tasmiṃ piyarūpe paṭhamuppattivasena ‘‘uppajjatī’’ti vuttaṃ, punappunaṃ pavattivasena ‘‘nivisatī’’ti. Pariyuṭṭhānānusayavasena vā uppattinivesā yojetabbā. Sampattiyanti manussasobhagge, devatte ca. Attano cakkhunti savatthukaṃ cakkhuṃ vadati, sapasādaṃ vā maṃsapiṇḍaṃ. Vippasannaṃ pañcapasādanti parisuddhasuppasannanīlapītalohitakaṇhaodātavaṇṇavantaṃ. Rajatapanāḷikaṃ viya chiddaṃ abbhantare odātattā. Pāmaṅgasuttaṃ viya ālambakaṇṇabaddhaṃ. Tuṅgā uccā dīghā nāsikā tuṅganāsā, evaṃ laddhavohāraṃ attano ghānaṃ. ‘‘Laddhavohārā’’ti vā pāṭho, tasmiṃ sati tuṅgā nāsā yesaṃ te tuṅganāsā, evaṃ laddhavohārā sattā attano ghānanti yojanā kātabbā. Jivhaṃ…pe… maññanti vaṇṇasaṇṭhānato, kiccato ca. Kāyaṃ…pe… maññanti ārohapariṇāhasampattiyā. Manaṃ…pe… maññanti atītādiatthacintanasamatthaṃ. Attanā paṭiladdhāni ajjhattañca sarīragandhādīni, bahiddhā ca vilepanagandhādīni. Uppajjamānā uppajjatīti yadā uppajjamānā hoti, tadā ettha uppajjatīti sāmaññena gahitā uppādakiriyā lakkhaṇabhāvena vuttā, visayavisiṭṭhā ca lakkhitabbabhāvena. Na hi sāmaññavisesehi nānattavohāro na hotīti. Uppajjamānāti vā anicchito uppādo hetubhāvena vutto, uppajjatīti nicchito phalabhāvena yadi uppajjamānā hoti, ettha uppajjatīti.

于各各亲爱之体，谓初生悉名为“生起者”，复生时曰“回涌者”。对习气之断除，应将生起和灭尽调合使用。所谓功德者，人间之荣华，天界亦然。所谓“自我之眼”者，意指用眼观照此处，明见肌肉丰腴。称为五种佳色，谓净净、明朗、蓝、黄、赤、黑等色相兼有也。比银梳之锐，似破裂形，内里明朗。谓似羽毛巾托耳，似杰高高长鼻，谓鼻气高而长。此谓鼻之拨动气息。谓气息通畅。称“通畅气息”，或有人谱写。如于此有高鼻，即高鼻等气息，是其自己鼻气合成气息，用以种种想象。舌……等，动与色相相关，有职能发挥。身……等，动与起登、变异相关。心……等，思量往昔诸义之意相契合。自身得之内外，如身体气味，外有施脂之味。谓“起起为者为起”，将起起义作定，视为起起之法。所谓起者，系由因缘所系，谓有欲望为起因，谓起者为因缘所现，此意也。

Nirodhasaccaniddesavaṇṇanā灭谛解说之释

§401

401. ‘‘Sabbāni nibbānavevacanānevā’’ti vatvā tamatthaṃ pākaṭataraṃ kātuṃ ‘‘nibbānañhī’’tiādi āraddhaṃ. Tattha āgammāti nimittaṃ katvā. Nibbānahetuko hi taṇhāya asesavirāganirodho. Khayagamanavasena virajjati. Appavattigamanavasena nirujjhati. Anapekkhatāya cajanavasena, hānivasena vā cajīyati. Puna yathā nappavattati, tathā dūra khipanavasena paṭinissajjīyati. Bandhanabhūtāya mocanavasena muccati. Asaṃkilesavasena na allīyati. Kasmā panetaṃ nibbānaṃ ekameva samānaṃ nānānāmehi vuccatīti? Paṭipakkhanānatāyāti dassento ‘‘ekameva hī’’tiādimāha. Saṅkhatadhammavidhurasabhāvattā nibbānassa nāmānipi guṇanemittikattā saṅkhatadhammavidhurāneva hontīti vuttaṃ ‘‘sabbasaṅkhatānaṃ nāmapaṭipakkhavasenā’’ti. Asesaṃ virajjati taṇhā etthāti asesavirāgoti. Esa nayo sesesupi. Ayaṃ pana viseso – natthi etassa uppādo, na vā etasmiṃ adhigate puggalassa uppādoti anuppādo, asaṅkhatadhammo. ‘‘Appavatta’’ntiādīsupi iminā nayena attho veditabbo. Āyūhanaṃ samudayo, tappaṭipakkhavasena anāyūhanaṃ.

释义：说「不是说所有的都是涅槃」之后，为了使此旨更明显，开始了「涅槃本无」等类似表达。这里取涅槃作为论据。所谓“到来”是作为标志。因为渴爱是涅槃的因，渴爱彻底熄灭时则灭除；以消逝归灭的方式变为寂静；以止息归灭则断绝；以抛弃无执方式则舍弃；也有以减少的方式逐渐消除。若复未断，则如远方急速远离一样予以抛弃。涅槃既如束缚的解脱，以净无染之故不染污。那么为何这涅槃被称同一而不以不同名称？这是说明对立观点的因缘，谓「仅唯一」。构成法的因缘本性是一切造作法的智者本体，因此涅槃的名称因性、因缘和标志皆由造作法智者所立。渴爱究竟熄灭是无余断除，即根本断灭理。此理为特殊之处──此理无生无灭，亦非某有情之生，是非造作法。所谓「停止」等观点也应依此理解。寿命为有生，止息的对立则为无生。若为生灭，当说涅槃亦生灭。

Taṇhā appahīne sati yattha uppajjati, pahāne pana sati tattha tatthevassā abhāvo sudassitoti āha ‘‘tattheva abhāvaṃ dassetu’’nti. Apaññattinti apaññāpanaṃ, ‘‘titta alābu atthī’’ti vohārābhāvaṃ vā. Tittaalābuvalliyā appavattiṃ icchanto puriso viya ariyamaggo, tassa tassā appavattininnacittassa mūlacchedanaṃ viya maggassa nibbānārammaṇassa taṇhāya pahānaṃ, tadappavatti viya taṇhāya appavattibhūtaṃ nibbānaṃ daṭṭhabbaṃ.

渴爱断除时，正念依止之地生起；渴爱舍弃时，正念依止之地即出现该断取不存在的现象。此为“不显现”的含义，即“不具显现”状态，如人有“无瓜熟但欲采”喻，欲望断除之圣道犹如此目的，正念生起砍断无明之根，渴爱断除之涅槃现前，应当亲见此涅槃为无渴爱所胜已显现。

Dutiyaupamāyaṃ dakkhiṇadvāraṃ viya nibbānaṃ, coraghātakā viya maggo. Dakkhiṇadvāre ghātitāpi corā pacchā ‘‘aṭaviyaṃ corā ghātitā’’ti vuccanti, evaṃ nibbānaṃ āgamma niruddhāpi taṇhā ‘‘cakkhādīsu niruddhā’’ti vuccati tattha kiccakaraṇābhāvatoti daṭṭhabbaṃ. Purimā vā upamā maggena niruddhāya ‘‘piyarūpasātarūpesu niruddhā’’ti vattabbatādassanatthaṃ vuttā, pacchimā nibbānaṃ āgamma niruddhāya ‘‘piyarūpasātarūpesu niruddhā’’ti vattabbatādassanatthaṃ vuttāti ayaṃ etāsaṃ viseso.

又如右门喻作涅槃，盗贼喻作道。虽然右门处盗贼被杀，“那片树林盗被杀”，却称盗已被杀，如涅槃亦是被破除的渴爱，诸根等烦恼被断即为涅槃。昔日的喻为断除；今后的涅槃虽被断除仍称作断除，是彼此相异之点。

Maggasaccaniddesavaṇṇanā道谛解说之释

§402

402.Aññamaggapaṭikkhepanatthanti titthiyehi parikappitassa maggassa dukkhanirodhagāminipaṭipadābhāvapaṭikkhepanatthaṃ, aññassa vā maggabhāvapaṭikkhepo aññamaggapaṭikkhepo, tadatthaṃ. ‘‘Aya’’nti pana attano, tesu ca bhikkhūsu ekaccānaṃ paccakkhabhāvato āsannapaccakkhavacanaṃ. Ārakattāti niruttinayena ariyasaddasiddhimāha. Ariyabhāvakarattāti ariyakaraṇo ariyoti uttarapadalopena, puggalassa ariyabhāvakarattā ariyaṃ karotīti vā ariyo, ariyaphalapaṭilābhakarattā vā ariyaṃ phalaṃ labhāpeti janetīti ariyo. Purimena cettha attano kiccavasena, pacchimena phalavasena ariyanāmalābho vuttoti daṭṭhabbo. Catusaccapaṭivedhāvahaṃ kammaṭṭhānaṃ catusaccakammaṭṭhānaṃ, catusaccaṃ vā uddissa pavattaṃ bhāvanākammaṃ yogino sukhavisesānaṃ ṭhānabhūtanti catusaccakammaṭṭhānaṃ. Purimāni dve saccānivaṭṭaṃ pavattihetubhāvato. Pacchimāni vivaṭṭaṃ nivattitadadhigamupāyabhāvato. Vaṭṭe kammaṭṭhānābhiniveso sarūpato pariggahasabbhāvato. Vivaṭṭe natthi avisayattā, visayatte ca payojanābhāvato. Purimāni dve saccāni uggaṇhitvāti sambandho. Kammaṭṭhānapāḷiyā hi tadatthasallakkhaṇena vācuggatakaraṇaṃ uggaho. Tenāha ‘‘vācāya punappunaṃ parivattento’’ti. Iṭṭhaṃ kantanti nirodhamaggesu ninnabhāvaṃ dasseti, na abhinandanaṃ, tanninnabhāvoyeva ca tattha kammakaraṇaṃ daṭṭhabbaṃ.

谓放弃他道之意，是因诸教派法中缺乏通向苦灭因果运行的正道，或无此正道故弃之。这里说的是行者对不同教派中某些比库的应机话语。所谓护持者，是以语言为正断之标志。圣者所造圣行，是由圣者自性（正见）促成。以前者示现为圣行的行持，后者示为圣行之成果，故名圣者。于前者是以自行为义，于后者是以成果为义。四圣谛为修行的业处，四圣谛观法的修习为瑜伽行，其中涅槃为特别法门。前二谛为止断因，后二谛为分别通达果，以止断因和分别果二者为义。前二谛为前行，后二谛为后得准备法。业处之有执相，是对业处的执著故。修习则是对修习法的专注。前二谛显示其排除之因，后二谛显现其通达之法。轮回为执著，修行为解脱。业处为言语术语的集结，以此说“词语反复转相”等。此旨指出涅槃道中止断之所示，不是赞扬，故在此处涅槃呈显为止断所导致之表现。

Ekapaṭivedhenevāti ekañāṇeneva paṭivijjhanena. Paṭivedho paṭighātābhāvena visaye nissaṅgacārasaṅkhātaṃ nibbijjhanaṃ. Abhisamayo avirajjhitvā visayassa adhigamasaṅkhāto avabodho. ‘‘Idaṃ dukkhaṃ, ettakaṃ dukkhaṃ, na ito bhiyyo’’ti paricchinditvā jānanameva vuttanayena paṭivedhoti pariññāpaṭivedho, tena. Idañca yathā tasmiṃ ñāṇe pavatte pacchā dukkhassa sarūpādiparicchede sammoho na hoti, tathā pavattiṃ gahetvā vuttaṃ, na pana maggañāṇassa ‘‘idaṃ dukkha’’ntiādinā (ma. ni. 2.484; 3.104) pavattanato. Pahīnassa puna appahātabbatāya pakaṭṭhaṃ hānaṃ cajanaṃ samucchindanaṃ, pahānameva vuttanayena paṭivedhoti pahānapaṭivedho, tena. Ayampi yasmiṃ kilese appahīyamāne maggabhāvanāya na bhavitabbaṃ, asati ca maggabhāvanāya yo uppajjeyya, tassa kilesassa paṭighātaṃ karontassa anuppattidhammataṃ āpādentassa ñāṇassa tathāpavattiyaṃ paṭighātābhāvena nissaṅgacāraṃ upādāya evaṃ vutto. Sacchikiriyā paccakkhakaraṇaṃ anussavākāraparivitakkādike muñcitvā sarūpato ārammaṇakaraṇaṃ ‘‘idaṃ ta’’nti yathāsabhāvato gahaṇaṃ, sā eva vuttanayena paṭivedhoti sacchikiriyāpaṭivedho, tena. Ayaṃ panassa āvaraṇassa asamucchindanato ñāṇaṃ nirodhaṃ ālambituṃ na sakkoti, tassa samucchindanato taṃ sarūpato vibhāventameva pavattatīti evaṃ vutto. Bhāvanā uppādanā, vaḍḍhanā ca. Tattha paṭhamamagge uppādanaṭṭhena, dutiyādīsu vaḍḍhanaṭṭhena, ubhayatthāpi vā ubhayathāpi veditabbaṃ. Paṭhamamaggepi hi yathārahaṃ vuṭṭhānagāminiyaṃ pavattaṃ parijānanādiṃ vaḍḍhento pavattoti vaḍḍhanaṭṭhena bhāvanā sakkā viññātuṃ. Dutiyādīsupi appahīnakilesappahānato, puggalantarabhāvasādhanato ca uppādanaṭṭhena bhāvanā sakkā viññātuṃ, sā eva vuttanayena paṭivedhoti bhāvanāpaṭivedho, tena. Ayampi hi yathā ñāṇe pavatte pacchā maggadhammānaṃ sarūpaparicchede sammoho na hoti, tathā pavattimeva gahetvā vutto.

所谓一切通达，乃依第一有知之定义。通达表现为止恶缘之入灭，心得离于境，断除烦恼；得入此知，分别了知“此苦、彼苦、无更苦”。这即为称为“通达”的认识过程。至于涅槃道之入灭时不同于前知“这是苦”等之分解，因乃全体破除之理。断除时断根、舍弃、切断，就是断知过程。因断除烦恼，未能生起对道的产生，则有入灭时对断恶成就的无执解脱。诚理应知，除去妄想随念，如实呈现心识中诸法本来相貌，此即被称为 “真实现见” 。由于无法以理智彻底通达其理，故从分解而展开理解。因此修习者的修炼有生起、增长两种阶段。一切诸行的生起在初法中体现；增长则在后续法门中体现；生起、增长两者须兼观。初法自理，如升起澄明光明，后法因缘增长功效明显可见。后续法是降伏烦恼、成全正道。见道时修习和断尽烦恼宣示此理。如同知识边界，烦恼止息时所生智慧亦无障碍指出，故通达即是此义。

Tiṭṭhantu tāva yathādhigatā maggadhammā, yathāpavattesu phaladhammesupi ayaṃ yathādhigatasaccadhammesu viya vigatasammohova hoti. Tenevāha ‘‘diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo’’ti (mahāva. 18; dī. ni. 1.299; ma. ni. 2.69) yato sacassa dhammatāsañcoditā yathādhigatasaccadhammālambaniyo maggavīthito parato maggaphalapahīnāvasiṭṭhakilesanibbānānaṃ paccavekkhaṇā pavattanti, dukkhasaccammopi sakkāyadiṭṭhiādayo. Ayañca atthavaṇṇanā ‘‘pariññābhisamayenā’’tiādīsupi vibhāvetabbā. Ekābhisamayena abhisametīti etthāha vitaṇḍavādī ‘‘ariyamaggañāṇaṃ catūsu saccesu nānābhisamayavasena kiccakara’’nti, so abhidhamme (kathā. 274) odhisokathāya saññāpetabbo. Idāni tameva ekābhisamayaṃ vitthāravasena vibhāvetuṃ ‘‘evamassā’’tiādi vuttaṃ. ‘‘Pubbabhāge…pe… paṭivedho hotī’’ti kasmā vuttaṃ, nanu paṭivedho pubbabhāgiyo na hotīti? Saccametaṃ nippariyāyato, idha pana uggahādivasena pavatto avabodho pariyāyato tathā vutto. Paṭivedhanimittattā vā uggahādivasena pavattaṃ dukkhādīsu pubbabhāge ñāṇaṃ ‘‘paṭivedho’’ti vuttaṃ, na paṭivijjhanasabhāvaṃ. Kiccatoti pubbabhāgehi dukkhādiñāṇehi kātabbakiccassa idha nipphattito, imasseva vā ñāṇassa dukkhādippakāsanakiccato, pariññāditoti attho. Ārammaṇapaṭivedhoti sacchikiriyāpaṭivedhamāha. Sāti paccavekkhaṇā. Idhāti imasmiṃ ṭhāne. Uggahādīsu vuccamānesu na vuttā anavasarattā. Adhigame hi sati tassā siyā avasaro.

愿诸法如经历正入道一般显现，如观净道终果果报做到无惑无染。故言“见法、应知法、明法、遍行法”，乃圣贤真实启发的阶级，犹如涅槃法门内迈向灭苦正理之路，自此得见灭谛调伏色身见等不净见。此理义须以觉照通达加以详解。不懂者诽谤此正法，以卑鄙话语否定四圣谛与正觉道。而今正应详说此单一通达理义。所谓“从开始……即为通达”，何以说起始部分不是通达呢？正理完满将在此展开，故此“通达”以起始和复现为基因。以此分裂理据，称明苦等诸见，修行者依此行义起修，知见乃是苦等之初现，非烦恼灭断本身。功夫成就后，苦息理由此处分明。此处“通达”为“看清现实”之解。所谓观止，意为「此处」之所如。因言语表述未即出现，有时不显之故。修得时机由此生起。

Taṃyeva hi anavasaraṃ dassetuṃ ‘‘imassa cā’’tiādi vuttaṃ. Pubbe pariggahatoti kammaṭṭhānapariggahato pubbe. Uggahādivasena saccānaṃ pariggaṇhanañhi pariggaho. Tathā tāni pariggaṇhanato manasikāradaḷhatāya pubbabhāgiyā dukkhapariññādayo honti yevāti āha ‘‘pariggahato paṭṭhāya hotī’’ti. Aparabhāgeti maggakkhaṇe. Duddasattāti attano pavattikkhaṇavasena pākaṭānipi pakatiñāṇena sabhāvarasato daṭṭhuṃ asakkuṇeyyattā. Gambhīreneva ca bhāvanāñāṇena, tathāpi matthakappattena ariyamaggañāṇeneva yāthāvato passitabbattā gambhīrāni. Tenāha ‘‘lakkhaṇapaṭivedhato pana ubhayampi gambhīra’’nti. Itarāni asaṃkiliṭṭhaasaṃkilesikatāya accantasukhappattāya anuppattibhavatāya, anuppannapubbatāya ca pavattivasena apākaṭattā ca paramagambhīrattā, tathā paramagambhīrañāṇeneva passitabbatāya pakatiñāṇena daṭṭhuṃ na sakkuṇeyyānīti duddasāni. Tenāha ‘‘itaresaṃ panā’’tiādi. Payogoti kiriyā, vāyāmo vā. Tassa mahantatarassa icchitabbataṃ, dukkarataratañca upamāhi dasseti ‘‘bhavaggaggahaṇattha’’ntiādinā. Paṭivedhakkhaṇeti ariyassa maggassa catusaccasampaṭivedhakkhaṇe. Ekameva taṃ ñāṇanti dukkhādīsu pariññādikiccasādhanavasena ekameva taṃ maggañāṇaṃ hoti.

正因为如此，无间断地显现“这是此教法中……”等说法。此前称为“受持”，即于修习经验法门中受持。依止为起止的方式，对真实法的周遍掌握确实称为受持。因如此掌握，对心念的明朗清晰与先前功德所带来的痛苦智慧住持便形成一体，故有“受持时即为根基”之说。所谓“后部分”，指的是修道当下。被称为“难见”，是指出于自他相续之表现，在显现的时代无法以泛泛的智慧洞察。虽以深远的修习智慧与解脱道理，应当正确观见那些深广法理，但却因其复杂微妙不易被直见，因此谓“从标识洞察视之，二者皆深邃”。其他诸法因无染污，因根本安乐果位，因未现起与先现起之相续运行，因不可见性及至广大深远，视之时以深入智慧依正见观察，亦不能以入微了知之慧直见，谓之难见。故谓“此外之难见……”等。所谓修行用功，即勤勉努力。对其必须更大之愿望和不易事态，因“生死之山跃跃欲试”等缘故，使用类比以说明。所谓洞察智，即圣者四真谛证得智。仅此一智即成包含苦诸法之智慧，作为修习贡献之整体，此即圣道智。

Imesu tīsu ṭhānesūti imesu viramitabbatāvasena jotitesu tīsu kāmabyāpādavihiṃsāvitakkavatthūsu. Visuṃ visuṃ uppannassa tividhaakusalasaṅkappassa. Padapacchedatoti ettha gatamaggo ‘‘pada’’nti vuccati, yena ca upāyena kāraṇena kāmavitakko uppajjati, so tassa gatamaggoti tassa pacchedo ghāto padapacchedo, tato padapacchedato. Anuppattidhammatāpādanaṃ anuppattisādhanaṃ, tassa vasena. Maggakiccasādhanena maggaṅgaṃ pūrayamāno ekova tividhakiccasādhano kusalasaṅkappo uppajjati. Tividhākusalasaṅkappasamucchedanameva hettha tividhakiccasādhanaṃ daṭṭhabbaṃ. Iminā nayena ‘‘imesu catūsu ṭhānesū’’tiādīsupi attho veditabbo.

所谓“此处三处”，意指于此三种应断之所，即光明心现的三处，彼处与欲、嗔、痴妄想无染之所在。清净者，适时生起三种善妙善意。所谓划断脚步，是过去之道中用语，“脚”指以方便方法使因缘产生欲念思维，该道即其划断。以此划断为缓解，其余略去。所谓未显现法之根基，及未显现修得之辅助，因而此处尚有该处功课未成。以完成道业作为目的，生起三种功课之善念为统一功课辅助。以断除三种善念的聚合，即显现三种功课辅助。应以此理昭然，明白“此处四处”等文意。

Musāvādāveramaṇiādayoti ettha yasmā sikkhāpadavibhaṅge (vibha. 703) viraticetanā, sabbe sampayuttadhammā ca sikkhāpadānīti āgatānīti tattha padhānānaṃ viraticetanānaṃ vasena ‘‘viratiyopi honti cetanāyopī’’ti (vibha. aṭṭha. 703) sammohavinodaniyaṃ vuttaṃ, tasmā keci ‘‘ādi-saddena na kevalaṃ pisuṇavācā veramaṇiādīnaṃyeva saṅgaho, atha kho tādisānaṃ cetanānampi saṅgaho’’ti vadanti, taṃ pubbabhāgavasena vuccamānattā yujjeyya, musāvādādīhi viramaṇakāle vā viratiyo, subhāsitādivācābhāsanādikāle ca cetanāyo yojetabbā, maggakkhaṇe pana viratiyova icchitabbā cetanānaṃ amaggaṅgattā. Ekassa ñāṇassa dukkhādiñāṇatā viya, ekāya viratiyā musāvādādiviratibhāvo viya ca ekāya cetanāya sammāvācādikiccattayasādhanasabhāvābhāvā sammāvācādibhāvāsiddhito, taṃsiddhiyaṃ aṅgattayatāsiddhito ca.

关于诳语戒的禁止，由于此处是戒律分解（第703节）中戒律决心的阐释，所有随属之法均包括戒律决心。于此出家戒律决心的因缘说：“决心亦即为意志。”（第703节）此处说法是破除迷惑之语。故有人说，“诸如诳语戒的禁止等戒集合，非仅此，而更包含意志等戒决心。”依前文定义，宜以此为依据。戒的断除期或断除期止，及善语等良好言语修习期，可将戒决心结合使用。在修道关键时，戒决心应为所欲。正如一智是苦等认知，一意断欲为断除诳语戒等，意志作为正确言语等功课的帮助性质，正是证得正确言语之所依，故其成立性是部分所依的成立。

Bhikkhussa ājīvahetukaṃ kāyavacīduccaritaṃ nāma ayoniso āhārapariyesanahetukameva siyāti āha ‘‘khādanīya…pe… duccarita’’nti. Kāyavacīduccaritaggahaṇañca kāyavacīdvāreyeva ājīvapakopo, na manodvāreti dassanatthaṃ. Tenāha ‘‘imesuyeva sattasu ṭhānesū’’ti.

关于比库的生计因缘，即肉身与言语之恶行，称为非正智的饮食探求因缘，这仅止于其对肉身与言语上的恶业，未及心灵干扰之意。故称“此处七处”之类，与肉身言语相关的恶行之所在。

Anuppannānanti asamudācāravasena vā ananubhūtārammaṇavasena vā anuppannānaṃ. Aññathā hi anamatagge saṃsāre anuppannā pāpakā akusalā dhammā nāma na santi. Tenāha ‘‘ekasmiṃ bhave’’tiādi. Yasmiṃ bhave ayaṃ imaṃ vīriyaṃ ārabhati, tasmiṃ ekasmiṃ bhave.Janetīti uppādeti. Tādisaṃ chandaṃ kurumāno evaṃ chandaṃ janeti nāma. Vāyāmaṃ karotīti payogaṃ parakkamaṃ karoti. Vīriyaṃpavattetīti kāyikacetasikavīriyaṃ pakārato vatteti. Vīriyena cittaṃ paggahitaṃ karotīti teneva sahajātavīriyena cittaṃ ukkhipento kosajjapātato nisedhanena paggahitaṃ karoti. Padahanaṃ pavattetīti padhānaṃ vīriyaṃ karoti. Paṭipāṭiyā panetāni cattāri padāni āsevanābhāvanābahulīkammasātaccakiriyāhi yojetabbāni.

所谓未现起，是指无过失现行或无曾经体验之境界。否则，在不稳定的轮回中，无现起者业力恶因则不存在。故言“一处生”，即某一存在中发起此勇猛精进。所谓生起，是生出或创造此精进。由此愿心而生起，谓之愿。谓行努力，即功课力行。身心勇猛精进活动转动。以此精进集中心念，用先天原有精力激励心念，依止不安、苦应障等而中心安立。所谓专注精进，是修习此心力。定志维持功课之勇猛。依依次序以四种基点加以调申练习，应以勤奋精进相继贯彻。

Uppannapubbānanti sadisavohārena vuttaṃ. Bhavati hi taṃsadisesu tabbohāro yathā ‘‘sā eva tittiri, tāni eva osadhānī’’ti. Tenāha ‘‘idāni tādise’’ti. Uppannānanti ‘‘anuppannā’’ti avattabbataṃ āpannānaṃ. Pahānāyāti pajahanatthāya. Anuppannānaṃ kusalānanti ettha kusalāti uttarimanussadhammā adhippetā, tesañca uppādo nāma adhigamo paṭilābho, tappaṭikkhepena anuppādo appaṭilābhoti āha ‘‘appaṭiladdhānaṃ paṭhamajjhānādīna’’nti. ‘‘Ṭhitiyā vīriyaṃ ārabhatī’’ti vutte na khaṇaṭhiti adhippetā tadatthaṃ vīriyārabbhena payojanābhāvato, atha kho pabandhaṭhiti adhippetāti āha ‘‘punappunaṃ uppattipabandhavasena ṭhitattha’’nti. Sammussanaṃ paṭipakkhadhammavasena adassanamupagamananti tappaṭikkhepena asammussanaṃ asammosoti āha ‘‘asammosāyāti avināsanattha’’nti. Bhiyyobhāvo punappunaṃ bhavanaṃ, so pana uparūpari uppattīti āha ‘‘uparibhāvāyā’’ti. Vepullaṃ abhiṇhappavattiyā paguṇabalavabhāvāpattīti vuttaṃ ‘‘vepullāyāti vipulabhāvāyā’’ti, mahantabhāvāyāti attho. Bhāvanāya paripūraṇatthanti jhānādibhāvanāparibrūhanatthaṃ.

所谓现起先前，是指以类似相似言辞表达。正如“鸟即为鹊，药即为草”，是意指现有相似或记名。故言“现在如是”。所谓现起，乃指“非现起”之反义，即现起与非现起之别。所谓放弃，是指为放弃而舍弃。所谓非现起之善法，系指人上品之善，出离现象所依，故谓为善法。其生起为得成，得成即获得，得不到即无得，故有“未得之初禅”等语。谓“第二起勇猛”，言非暂时坚立而用此勇猛，盖此处不为缘起，自此起而无所用意。则谓“由再起见阻碍由”，意指持续不断之起伏所成立。所谓相违，即不相配宁静之相反法。谓以相离散、相对立为不调和，故有“不调和意谓不灭”。更有复兴增上，故有“复兴现象”等语。谓众多极微之渐进变化，乃是渐增渐显之义，故谓“极多即广大的现象”，意为极巨广大。言意充满众多之理趣，是修习禅定等的妙用功用。

Catūsuṭhānesūti anuppannākusalānuppādanādīsu catūsu ṭhānesu. Kiccasādhanavasenāti catubbidhassapi kiccassa ekajjhaṃ nipphādanavasena.

所谓四处者，是指未产生不善因及不善生起等，在四种处所。作为完成任务的功用，是指四种任务之一方面得以圆满成功的功用。

Jhānāni pubbabhāgepi maggakkhaṇepi nānāti yadipi samādhiupakārakehi abhiniropanānumajjanasampiyāyanabrūhanasantasukhasabhāvehi vitakkādīhi sampayogabhedato bhāvanātisayappavattānaṃ catunnaṃ jhānānaṃ vasena sammāsamādhi vibhatto, tathāpi vāyāmo viya anuppannākusalānuppādanādicatuvāyāmakiccaṃ, sati viya ca asubhāsukhāniccānattesu kāyādīsu subhādisaññāppahānacatusatikiccaṃ, eko samādhi catujhānasamādhikiccaṃ na sādhetīti pubbabhāgepi paṭhamajjhānasamādhi eva maggakkhaṇepi, tathā pubbabhāgepi catutthajjhānasamādhi eva maggakkhaṇe pīti attho. Nānāmaggavasenāti paṭhamamaggādinānāmaggavasena jhānāni nānā. Dutiyādayopi maggā dutiyādīnaṃ jhānānaṃ. Ayaṃ panassāti ettha maggabhāvena catubbidhampi ekattena gahetvā ‘‘assā’’ti vuttaṃ, assa maggassāti attho. Ayanti pana ayaṃ jhānavasena sabbasadisasabbāsadisekaccasadisatā viseso.

禅那于前半部分与正道际遇时并无不同。虽然借助等持助缘，于修习时以正念等所生起的心念、专注、净化、提高、忍耐、欢喜、安静等各种属性依次相续，因而精进培植四种禅那并分离之，称为正等正定；但是此处所谓奋勇努力，乃是指未产生不善因及不善生起等的四种努力。正念亦为此，舍弃身等无常、苦、无我等不善相四十法，是一无漏修习法。以一正等以四禅同功德禅法为难达到，故于前半部分前禅正定为正道际遇时的正等；又于前半部分四禅正定为正道际遇时痛快喜乐的缘起。所谓多种正道，乃是指从初正道起至其他正道，四种禅那各有差别。第二正道等也是如此。此处讲述所谓四禅正定依正道之意，以合一正法称“assā”，意谓正道。由此四禅均悉具有共同或差别之特征。

Pādakajjhānaniyamena hotīti idha pādakajjhānaniyamaṃ dhuraṃ katvā vuttaṃ, yathā cettha, evaṃ sammohavinodaniyampi (vibha. aṭṭha. 205). Aṭṭhasāliniyaṃ (dha. sa. aṭṭha. 350) pana vipassanāniyamo vutto sabbavādāvirodhato, idha pana sammasitajjhānapuggalajjhāsayavādanivattanato pādakajjhānaniyamo vutto. Vipassanāniyamo pana sādhāraṇattā idhāpi na paṭikkhittoti daṭṭhabbo. Aññe ca ācariyavādā parato vakkhamānā vibhajitabbāti yathāvuttameva tāva pādakajjhānaniyamaṃ vibhajanto āha ‘‘pādakajjhānaniyamena tāvā’’ti. Paṭhamajjhāniko hoti, yasmā āsannapadese vuṭṭhitasamāpatti maggassa attano sadisabhāvaṃ karoti bhūmivaṇṇo viya godhāvaṇṇassa. Paripuṇṇāneva hontīti aṭṭha satta ca hontīti attho. Satta honti sammāsaṅkappassa abhāvato. Cha honti pītisambojjhaṅgassa abhāvato. Maggaṅgabojjhaṅgānaṃ sattachabhāvaṃ atidisati ‘‘esa nayo’’ti. Arūpe catukkapañcakajjhānaṃ…pe… vuttaṃ aṭṭhasāliniyanti adhippāyo. Nanu tattha ‘‘arūpe tikacatukkajjhānaṃ uppajjatī’’ti (dha. sa. aṭṭha. 350) vuttaṃ , na ‘‘catukkapañcakajjhāna’’nti? Saccametaṃ, yesu pana saṃsayo atthi, tesaṃ uppattidassanena , tena atthato ‘‘catukkapañcakajjhānaṃ uppajjatī’’ti vuttameva hotīti evamāhāti veditabbaṃ. Samudāyañca apekkhitvā ‘‘tañca lokuttaraṃ, na lokiya’’nti āha ‘‘avayavekattaṃ liṅgasamudāyassa visesakaṃ hotī’’ti. Catutthajjhānameva hi tattha lokiyaṃ uppajjati, na catukkaṃ, pañcakaṃ vāti. Ettha kathanti pādakajjhānassa abhāvā kathaṃ daṭṭhabbanti attho. Taṃjhānikāvassa tattha tayo maggā uppajjanti, tajjhānikaṃpaṭhamaphalādiṃ pādakaṃ katvā uparimaggabhāvanāyāti adhippāyo. Tikacatukkajjhānikaṃ pana maggaṃ bhāvetvā tattha uppannassa arūpacatutthajjhānaṃ, tajjhānikaṃ phalañca pādakaṃ katvā uparimaggabhāvanāya aññajhānikāpi uppajjantīti, jhānaṅgādiniyāmikā pubbābhisaṅkhārasamāpattipādakaṃ, na sammasitabbāti phalassāpi pādakatā daṭṭhabbā.

所谓足底禅那纪律者，此处明示足底禅那纪律十分严格，如同入幻欲动纪律法（分述·阿阇梨论205卷）。《阿阇梨论》第350卷则记载了观禅律，颇为通行无异议。此处是因深入正定生禅意故，特现所称足底禅那纪律。观禅律为通说，此处不排斥。亦有他师著作有所阐释，将其分为所应当遵守的足底禅那纪律。第一禅者，是因其能现身临其境般，如同响尾蛇的地面颜色，充分成熟而成。一为十七，意即十七条；七则因缺乏正思惟为七条；六为缺乏欢喜觉支；此七条众是为正道觉支之七种现象尽显。空色四禅五禅等为空见中所称的最上义。毫无疑问《阿阇梨论》第350卷云“空色三禅四禅生起”，非称四禅五禅。实则可信。若还有疑义，当以此现象与其发生来判断，故说“四禅五禅生起”。又取果证，谓不属于世间之果，而是出世间等果。唯有第四禅为世间果证，非四果、五果。同此理亦论足底禅那的缺失为何种含义。于止禅部分此三种正道起。其中第一果为足底，以上为他道修习，此为理论。三禅四禅因修习正道而生，以上之果也为足底，而后续诸禅那亦随之生起，禅那法则因先行所造而成，不应修习正名，仅果证可见足底特性。

Keci panāti moravāpīmahādattattheraṃ sandhāyāha. Puna kecīti tipiṭakacūḷābhayattheraṃ . Tatiyavāre kecīti ‘‘pādakajjhānameva niyametī’’ti evaṃ vādinaṃ tipiṭakacūḷanāgattherañceva anantaraṃ vutte dve ca there ṭhapetvā itare there sandhāya vadati.

有些例如莫罗瓦比大达长老应请而答复。另有称为三藏小长老者。第三次时，有人说“必以足底禅那纪律为准”，如此主张者及三藏小长老随即互相对答，另有他长老应时问答。

§403

403. Sasantatipariyāpannānaṃ dukkhasamudayānaṃ appavattibhāvena pariggayhamāno nirodhopi sasantatipariyāpanno viya hotīti katvā vuttaṃ ‘‘attano vā cattāri saccānī’’ti. Parassa vāti etthāpi eseva nayo. Tenāha bhagavā ‘‘imasmiṃyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññāpemi, lokasamudayañca paññāpemi, lokanirodhañca paññāpemi, lokanirodhagāminipaṭipadañca paññāpemī’’ti (saṃ. ni. 1.107; a. ni. 4.45) kathaṃ pana ādikammiko nirodhamaggasaccāni pariggaṇhātīti? Anussavādisiddhamākāraṃ pariggaṇhāti. Evañca katvā lokuttarabojjhaṅge uddissāpi pariggaho na virujjhati. Yathāsambhavatoti sambhavānurūpaṃ, ṭhapetvā nirodhasaccaṃ sesasaccavasena samudayavayāti veditabbāti attho.

第四百零三条。已被三时周遍所覆盖的苦集因灭之时，虽承受灭苦但也如被三时周遍者，因此言“自有四圣谛”。他者亦尔。于是世尊说：“我于这狂乱混沌的凡尘中，表述静灭及概括世间世出世间苦集灭道之事。”（相应部·入出息经1.107；增支部4.45）那么，如何以始于正法的灭道圣谛加以分类计数？此乃依传闻所成，对于出世觉支持受的理解永不减少。依其因缘而恰当，这是正确认识；并将灭谛与余谛相合辨别，明了集有差别，此乃此义。

Catusaccapabbavaṇṇanā niṭṭhitā. · 四谛品之释已毕。

Dhammānupassanāvaṇṇanā niṭṭhitā. · 法随观之释已毕。

§404

404. ‘‘Aṭṭhikasaṅkhalikaṃ samaṃsa’’ntiādikā satta sivathikā aṭṭhikakammaṭṭhānatāya itarāsaṃ uddhumātakādīnaṃ sabhāvenevāti navannaṃ sivathikānaṃ appanākammaṭṭhānatā vuttā. Dveyevāti ānāpānaṃ, dvattiṃsākāroti imāni dveyeva. Abhinivesoti vipassanābhiniveso, so pana sammasaniyadhammapariggaho. Iriyāpathā, ālokitādayo ca rūpadhammānaṃ avatthāvisesamattatāya na sammasanupagā viññattiādayo viya. Nīvaraṇabojjhaṅgā ādito na pariggahetabbāti vuttaṃ ‘‘iriyāpatha…pe… na jāyatī’’ti. Kesādiapadesena tadupādānadhammā viya iriyāpathādiapadesena tadavatthā rūpadhammā pariggayhanti, nīvaraṇādimukhena ca taṃsampayuttā, taṃnissayadhammāti adhippāyena mahāsivatthero ca iriyāpathādīsupi ‘‘abhiniveso jāyatī’’ti avoca. ‘‘Atthi nu kho me’’tiādi pana sabhāvato iriyāpathādīnaṃ ādikammikassa anicchitabhāvadassanaṃ. Apariññāpubbikā hi pariññāti.

第四百零四条。一切以“石链矿石”等为开始。七种矿石由矿石药厂产生，其余为高处矿物等，以说明这九种矿石的不成熟状态。所谓两者，指入出息二法；三十二，指入出息的三十二种形式。所谓执着指观禅之执着，乃对法的恰当把握。行住行色等诸色法特征明了，有所区分不可混淆。乃至烦恼觉支为起，故不应纳入，称“行住行色等不生。”譬如附着尘埃的名称，亦类推行住行色的概念，俱因烦恼起缘，且彼关联烦恼故，称为缘起法。大疏长老对此义说：“于行住等生起执着。”有問曰：“我可否言行住等最初起者为不欲？”未明智初起必经成熟方能明了。

Kāmaṃ ‘‘idha bhikkhave bhikkhū’’tiādinā uddesaniddesesu tattha tattha bhikkhuggahaṇaṃ kataṃ taṃpaṭipattiyā bhikkhubhāvadassanatthaṃ, desanā pana sabbasādhāraṇāti dassetuṃ ‘‘yo hi koci bhikkhave’’ icceva vuttaṃ, na bhikkhu yevāti dassento ‘‘yo hi koci bhikkhu vā’’tiādimāha. Dassanamaggena ñātamariyādaṃ anatikkamitvā jānantī sikhāppattā aggamaggapaññā aññā nāma, tassa phalabhāvato aggaphalaṃ pīti āha ‘‘aññāti arahatta’’nti.

欲念谓『在此，比库们』等开头句式中，针对不同场合分别作比库聚集的规定，此是依行持作比库身份的显现。至于教说，自应当尽量显现为普遍，正如开头语『若有某比库』如此说法，不当说成『若有某比库或』。在显现时，舍弃亲疏尊卑的分别，知晓戒律，为至上正道的智慧，即是他名为正等果智，因此果报名为他果，称之『他智即阿拉汉位』。

Appatarepi kāle sāsanassa niyyānikabhāvaṃ dassentoti yojanā. Niyyātentoti nigamento.

即使在非常时候，亦须说明教法的相应实施，此为重申之意。‘说明’即遣词造句的规则之意。

Mahāsatipaṭṭhānasuttavaṇṇanāya līnatthappakāsanā. · 大念处经注释中隐义之阐明。