2. Bojjhaṅgasaṃyuttaṃ · 2. 觉支相应义注
2. Bojjhaṅgasaṃyuttaṃ二、觉支相应
1. Pabbatavaggo
1. 山地品
1. Himavantasuttavaṇṇanā一、雪山经注释
§182
182. Bojjhaṅgasaṃyuttassa paṭhame nāgāti imepi mahāsamuddapiṭṭhe ūmiantaravāsinova, na vimānaṭṭhakanāgā. Tesaṃ himavantaṃ nissāya kāyavaḍḍhanādisabbaṃ heṭṭhā vuttanayeneva veditabbaṃ. Bojjhaṅgeti ettha bodhiyā, bodhissa vā aṅgāti bojjhaṅgā. Kiṃ vuttaṃ hoti? Yā hi ayaṃ dhammasāmaggī, yāya lokiyalokuttaramaggakkhaṇe uppajjamānāya līnuddhaccapatiṭṭhānāyūhana kāmasukhattakilamathānuyogaucchedasassatābhinivesādīnaṃ anekesaṃ upaddavānaṃ paṭipakkhabhūtāya satidhammavicayavīriyapītipassaddhisamādhiupekkhāsaṅkhātāya dhammasāmaggiyā ariyasāvako bujjhatīti katvā bodhīti vuccati. Bujjhatīti kilesasantānaniddāya uṭṭhahati, cattāri vā ariyasaccāni paṭivijjhati, nibbānameva vā sacchikarotīti vuttaṃ hoti. Yathāha ‘‘satta bojjhaṅge bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambuddho’’ti (saṃ. ni. 5.378; dī. ni. 3.143). Tassā dhammasāmaggisaṅkhātāya bodhiyā aṅgāti bojjhaṅgā jhānaṅgamaggaṅgādayo viya. Yopesa yathāvuttappakārāya etāya dhammasāmaggiyā bujjhatīti katvā ariyasāvako bodhīti vuccati, tassa bodhissa aṅgātipi bojjhaṅgā senaṅgarathaṅgādayo viya. Tenāhu aṭṭhakathācariyā – ‘‘bujjhanakassa puggalassa aṅgāti vā bojjhaṅgā’’ti.
182. 关于觉支相应品第一，则‘龙众’一词，此处应理解为大海沿岸的陆地居民，而非天宫中的龙众。依凭喜马拉雅山，应当明了他们包括身长增益诸类皆如此前所述。此处所谓觉支，谓觉者或觉之诸部分。有何所指？即此所谓法的一致，乃指圣弟子修习觉支所达到的事理，所应断除情欲乐著及诸无明烦恼之累，其对治烦恼习气与诸多障碍，亦由正念、正思惟、正精进、欢喜、安详、禅定和平静所摄持，故名法之和合者。觉者谓能觉知烦恼无明根本，能洞达四圣谛之理，证得涅槃真实。正如经云：“于七觉支修习具足，得无上正觉成就”(《增支经·5.378》；《中部增支经·3.143》)。斯所谓法和合觉支即觉之部分，犹如禅那、道支等。以此法和合所觉知者，即圣弟子称为觉者，其觉亦具部类，如兵车之诸轮。故注师说：“觉者之个体，谓为之觉之诸部分”。
Apica ‘‘bojjhaṅgāti kenaṭṭhena bojjhaṅgā? Bodhāya saṃvattantīti bojjhaṅgā, bujjhantīti bojjhaṅgā, anubujjhantīti bojjhaṅgā, paṭibujjhantīti bojjhaṅgā, sambujjhantīti bojjhaṅgā’’iccādinā (paṭi. ma. 2.17) paṭisambhidānayenāpi bojjhaṅgattho veditabbo.
且对“觉支”为谁所构？对觉者有益者。觉支即觉也，觉知即觉也，领悟即觉也，应知即觉也，通达即觉也。此等含义由句中辨义法(《巴利释论·2.17》)可见，应以此理解觉支之义。
Satisambojjhaṅgantiādīsu pana pasattho sundaro ca bojjhaṅgoti sambojjhaṅgo. Satiyeva sambojjhaṅgoti satisambojjhaṅgo, taṃ satisambojjhaṅganti evaṃ sabbattha attho veditabbo. Bhāvetīti vaḍḍheti, attano cittasantāne punappunaṃ janeti, abhinibbattetīti attho. Vivekanissitantiādīni kosalasaṃyutte ‘‘sammādiṭṭhiṃ bhāveti vivekanissita’’nti ettha vuttanayeneva veditabbāni.
于正念觉支等，谓内在相续，给出正念觉者，整体为觉支。正念连贯，即正念觉支，其意义处处皆同。修习即增长自己心意延续，复生不灭义。于深入《须入经》诸处“修习正见以独处”之语，亦同理应解。
Ayaṃ pana viseso – tattha tadaṅgavivekanissitaṃ, samucchedavivekanissitaṃ, nissaraṇavivekanissitanti, vivekattayameva vuttaṃ, bojjhaṅgabhāvanaṃ patvā pana pañcavidhavivekanissitampi eke vaṇṇayanti. Te hi na kevalaṃ balavavipassanāmaggaphalakkhaṇesu eva bojjhaṅge uddharanti vipassanāpādaka-kasiṇajjhāna-ānāpānāsubha-brahmavihārajjhānesupi uddharanti, na ca paṭisiddhā aṭṭhakathācariyehi. Tasmā tesaṃ matena etesaṃ jhānānaṃ pavattikkhaṇe kiccato eva vikkhambhanavivekanissitaṃ. Yathā ca vipassanākkhaṇe ‘‘ajjhāsayato nissaraṇavivekanissita’’nti vuttaṃ, evaṃ paṭipassaddhivivekanissitampi bhāvetīti vattuṃ vaṭṭati. Sesamettha heṭṭhā vuttanayameva.
此有别处特异之义——如众生离群独处、断除依缘及出离之独处等，专指孤独之义。觉支修习时亦包含此五类独处之义。此等觉支非仅显于内在禅定与智慧之增长，亦显于引导专注息观等禅定技能上，不然凡注师未必皆能证知。故依此见解于修禅伽那时之关键时刻，须施以间断孤独。经中谓身心放逸时为出离独处，如是亦须修习。其余别义皆据上释明了。
2. Kāyasuttavaṇṇanā二、身经注释
§183
183. Dutiye āhāraṭṭhitikoti paccayaṭṭhitiko. Āhāraṃ paṭiccāti paccayaṃ paṭicca. Subhanimittanti subhampi subhanimittaṃ, subhassa ārammaṇampi subhanimittaṃ. Ayonisomanasikāroti anupāyamanasikāro uppathamanasikāro anicce ‘‘nicca’’nti vā, dukkhe ‘‘sukha’’nti, anattani ‘‘attā’’ti vā, asubhe ‘‘subha’’nti vā, manasikāro. Taṃ tasmiṃ subhārammaṇe bahulaṃ pavattayato kāmacchando uppajjati. Tena vuttaṃ ‘‘atthi, bhikkhave, subhanimitta’’ntiādi. Evaṃ sabbanīvaraṇesu yojanā veditabbā.
183. 第二名为赖饮处者，即食物所依，谓依赖条件。所谓食物依赖，谓依凭条件。美好相者，即美好及其依托，美好之所缘亦属美好。不正思惟者，即无方正念或扰乱之念。念作无常而谓常、作苦而谓乐、作无我而谓我、作不美而谓美。此类型在美好依托中多生欲心。故经中言：“有美好相也，诸比库！”诸烦恼之缚亦从此生。
Paṭighanimittantiādīsu pana paṭighopi paṭighanimittaṃ paṭighārammaṇampi. Aratīti ukkaṇṭhitā. Yaṃ sandhāya vuttaṃ – ‘‘tattha katamā arati? Pantesu vā senāsanesu aññataraññataresu vā adhikusalesu dhammesu arati aratitā anabhirati anabhiramanā ukkaṇṭhitā paritassitā, ayaṃ vuccati aratī’’ti (vibha. 856).
「烦恼缘起」等之中，「烦恼」一词既指烦恼之缘起，又指烦恼本身或烦恼所随之境。所谓「不安」是指心生恼怒。此中所说的『何谓不安？』即在讲「在边缘或座位上，于某些不善法中生起不安、不乐、不喜、不喜欢、恼乱、忧虑，此即谓不安」。(释义卷第856页)
Tandīti atisītādipaccayā uppannaṃ āgantukakāyālasiyaṃ. Yasmiṃ uppanne ‘‘atisītaṃ atiuṇhaṃ aticchātosmi atidhātosmi atidūramaggaṃ gatosmī’’ti vadati, yaṃ sandhāya vuttaṃ ‘‘tattha katamā tandi , yā tandī tandiyanā tandimanakatā ālasyaṃ ālasyāyanā ālasyāyitattaṃ, ayaṃ vuccati tandī’’ti (vibha. 857).
「惰怠」者，由极寒等缘起而生的入侵身心之懈怠懒惰。此中所说『何谓惰怠？』即指「谓某人心念‘极寒、极热、极昏睡、极困倦，我今过度疲劳，行得路太远’等时生的惰怠；由惰怠、因惰怠而生的懈散、微惰、怠慢、懈怠、懒散、怠惰，皆称惰怠」。(释义卷第857页)
Vijambhitāti kilesavasena kāyavinamanā. Yaṃ sandhāya vuttaṃ – ‘‘tattha katamā vijambhitā? Yā kāyassa jambhanā vijambhanā ānamanā vinamanā sannamanā paṇamanā byādhiyakaṃ, ayaṃ vuccati vijambhitā’’ti (vibha. 858).
「疲倦」是由烦恼所导致身体疾苦之状。此中所说『何谓疲倦？』即指「身体上的疲劳、疲倦、病态、虚弱、萎靡、软弱、乏力、损伤、疾病等症状，皆称疲倦」。(释义卷第858页)
Bhattasammadoti bhattapariḷāho. Yaṃ sandhāya vuttaṃ – ‘‘tattha katamo bhattasammado? Yā bhuttāvissa bhattamucchā bhattakilamatho bhattapariḷāho kāyaduṭṭhullaṃ, ayaṃ vuccati bhattasammado’’ti (vibha. 859).
「饮食不调」即饮食贪激欲。此中所说『何谓饮食不调？』即指「若进食过多，因过食而生身体不调、烦闷痛苦等，谓之饮食不调」。(释义卷第859页)
Cetaso ca līnattanti cittassa līyanākāro, yaṃ sandhāya vuttaṃ – ‘‘tattha katamaṃ cetaso līnattaṃ? Yā cittassa akalyatā akammaññatā olīyanā sallīyanā līnaṃ līyanā līyitattaṃ thinaṃ thiyanā thiyitattaṃ cittassa, idaṃ vuccati cetaso līnatta’’nti (vibha. 860).
「心的迟钝」即心的萎靡形态。此中所说『何谓心的迟钝？』即指「心中存在不吉利、不谨慎、软弱、堕落、懈怠、迟缓、萎靡、迟滞等形态，谓之心的迟钝」。(释义卷第860页)
Cetaso avūpasamoti yathā nāma vītaccikopi aṅgāro neva tāva sannisīdati patāpaṃ karotiyeva, yathā ca pattapacanaṭṭhāne neva tāva sannisīdati patāpaṃ karotiyeva, evaṃ cittassa avūpasantākāro, atthato panetaṃ uddhaccakukkuccameva hoti.
「心不安静」者，如同不稳定的火星不肯安坐燃烧，如同火炭堆中火星不安，亦如火在炉中不安火熄，心亦如是躁动不宁，实则此即为掉举追悔的状态。
Vicikicchaṭṭhānīyā dhammāti vicikicchāya ārammaṇadhammā. Ayonisomanasikāro sabbattha vuttanayova. Evamettha kāmacchando vicikicchāti ime dve dhammā ārammaṇena kathitā, byāpādo ārammaṇena ca upanissayena ca, sesā sahajātena ca upanissayena cāti.
『疑惑为应舍者』者，疑惑为其所缘的法。『非正思维』此语常在各处说起。在这里，欲贪与疑惑这二法，是以所缘而称，且因依他缘与未断习气缘而生起。
Satisambojjhaṅgaṭṭhānīyā dhammāti satiyā ārammaṇadhammā sattatiṃsa bodhipakkhiyā ca nava lokuttaradhammā ca. Tattha yonisomanasikārabahulīkāroti tattha upāyamanasikārassa punappunaṃ karaṇaṃ.
『念觉支为应舍者』者，是以念为所缘的法，乃三十三觉支与九出世间法。其中特别多用正思维，谓反复作正计谋思虑。
Kusalākusalā dhammātiādīsu kusalāti kosallasambhūtā anavajjasukhavipākā. Akusalāti akosallasambhūtā sāvajjadukkhavipākā. Sāvajjāti akusalā. Anavajjāti kusalā. Hīnapaṇītakaṇhasukkesupi eseva nayo. Sappaṭibhāgāti kaṇhasukkāyeva. Kaṇhā hi kaṇhavipākadānato , sukkā ca sukkavipākadānato sappaṭibhāgā nāma, sadisavipākakoṭṭhāsāti attho. Paṭipakkhabhūtassa vā bhāgassa atthitāya sappaṭibhāgā. Kaṇhānañhi sukkā paṭipakkhabhāgā, sukkānañca kaṇhā paṭipakkhabhāgāti evampi sappaṭibhāgā. Sappaṭibāhitaṭṭhena vā sappaṭibhāgā. Akusalañhi kusalaṃ paṭibāhitvā attano vipākaṃ deti, kusalañca akusalaṃ paṭibāhitvāti evampi kaṇhasukkā sappaṭibhāgā.
『善不善法』者，谓诸善法由巧慧生，无过失且带乐之果报。不善法则由无巧慧生，有过失且带苦之果报。『有过失』谓为不善；『无过失』谓为善。此有声望、无声望、暗与明等法，皆如是。所谓「手续分」者，明与暗之相应果报区分。明即明果报所生，暗即暗果报所生，「手续分」即此同类别果报之别群。为对立部份之所止，而成手续分。暗中有明为对立部份，明中有暗亦为对立部份，如此手续分。手续分亦可说彼外层之手续分。无善内行则显现无善果，善亦复同，此亦称明暗手续分。
Ārambhadhātūti paṭhamārambhavīriyaṃ. Nikkamadhātūti kosajjato nikkhantattā tato balavataraṃ. Parakkamadhātūti paraṃ paraṃ ṭhānaṃ akkamanatāya tatopi balavataranti tīhipi padehi vīriyameva kathitaṃ.
『发起缘』者，谓初发起之精进。『外出缘』者，谓由卧起而起。由此渐生更强力。『穿越缘』者，谓由一处前进至另一处，亦是更强。于此三种情况下，皆说为精进。
Pītisambojjhaṅgaṭṭhānīyāti pītiyā ārammaṇadhammā. Kāyapassaddhīti tiṇṇaṃ khandhānaṃ darathapassaddhi. Cittapassaddhīti viññāṇakkhandhassa darathapassaddhi. Samathanimittanti samathopi samathanimittaṃ, ārammaṇampi. Abyagganimittanti tasseva vevacanaṃ.
『喜觉支为应舍者』谓以喜为所缘。『身宁静』谓三界色蕴身之安静。『心宁静』谓识蕴之安静。『定因』即禅定及定所依缘。『无碍因』即无碍为其名。
Upekkhāsambojjhaṅgaṭṭhānīyāti upekkhāya ārammaṇadhammā, atthato pana majjhattākāro upekkhāṭṭhānīyā dhammoti veditabbo. Evamettha satidhammavicayaupekkhāsambojjhaṅgā ārammaṇena kathitā, sesā ārammaṇenapi upanissayenapi.
『舍觉支为应舍者』谓舍为所缘法。然其义为中道造型舍，即舍所处法，以此理，念法修习中道舍觉支是以所缘之法，也以依他缘及余缘所起。
3. Sīlasuttavaṇṇanā三、戒经注释
§184
184. Tatiye sīlasampannāti ettha khīṇāsavassa lokiyalokuttarasīlaṃ kathitaṃ, tena sampannāti attho. Samādhipaññāsupi eseva nayo. Vimutti pana phalavimuttiyeva. Vimuttiñāṇadassanaṃ paccavekkhaṇañāṇaṃ. Evamettha sīlādayo tayo lokiyalokuttarā, vimutti lokuttarāva, vimuttiñāṇadassanaṃ lokiyameva.
第184条「具足戒德」者，此处所说者，是指断除烦恼之后的世俗及出世间的戒德，因断除烦恼而具足故意。定慧亦同理为此区别。解脱果成就时为最终解脱。所谓解脱之识见、观察之识见，此三者戒德等属于世俗及出世间两类，解脱属出世间，解脱之识见则属世俗范畴。
Dassanampāhanti dassanampi ahaṃ. Taṃ panetaṃ dassanaṃ – cakkhudassanaṃ, ñāṇadassananti duvidhaṃ. Tattha pasannehi cakkhūhi ariyānaṃ dassanaṃ olokanaṃ cakkhudassanaṃ nāma. Ariyehi pana diṭṭhassa lakkhaṇassa dassanaṃ, paṭividdhassa ca paṭivijjhanaṃ jhānena vā vipassanāya vā maggaphalehi vā ñāṇadassanaṃ nāma. Imasmiṃ panettha cakkhudassanaṃ adhippetaṃ. Ariyānañhi pasannehi cakkhūhi olokanampi bahukārameva. Savananti ‘‘asuko nāma khīṇāsavo asukasmiṃ nāma raṭṭhe vā janapade vā gāme vā nigame vā vihāre vā leṇe vā vasatī’’ti kathentānaṃ sotena savanaṃ, etampi bahukārameva. Upasaṅkamananti ‘‘dānaṃ vā dassāmi, pañhaṃ vā pucchissāmi, dhammaṃ vā sossāmi, sakkāraṃ vā karissāmī’’ti evarūpena cittena ariyānaṃ upasaṅkamanaṃ. Payirupāsananti pañhāpayirupāsanaṃ. Ariyānaṃ guṇe sutvā te upasaṅkamitvā nimantetvā dānaṃ datvā ‘‘kiṃ, bhante, kusala’’ntiādinā nayena pañhapucchananti attho.
显现我以为传授显现。所谓此显现，有眼见显现及智慧见显现二种。于此，以清净眼观照圣者之显现称眼见显现。圣者于所见之特征之显现，以及反观之深识，借由禅定、观照或道果之智慧见显现。此处着重于眼见显现。圣者之净眼察观种种事理如众多。闻者则听闻“被称为断尽烦恼者，居于国土、乡村、市镇、静室、窟穴等处。”故闻亦多种。亲近则有“我愿施予、请教、聆闻法、奉敬”等心意，谓向圣者亲近。恭敬即是说明敬意。闻圣者之功德后，向其亲近，供养并以提问法相为目的，此即为向圣者亲近提问。
Anussatinti rattiṭṭhānadivāṭṭhānesu nisinnassa ‘‘idāni ariyā leṇaguhamaṇḍapādīsu jhānavipassanāmaggaphalasukhehi vītināmentī’’ti anussaraṇaṃ. Yo vā tesaṃ santike ovādo laddho hoti, taṃ āvajjitvā ‘‘imasmiṃ ṭhāne sīlaṃ kathitaṃ, imasmiṃ samādhi, imasmiṃ vipassanā, imasmiṃ maggo, imasmiṃ phala’’nti evaṃ anussaraṇaṃ. Anupabbajjanti ariyesu cittaṃ pasādetvā gharā nikkhamma tesaṃ santike pabbajjaṃ. Ariyānañhi santike cittaṃ pasādetvā tesaṃyeva santike pabbajitvā tesaṃyeva ovādānusāsaniṃ paccāsīsamānassa caratopi pabbajjā anupabbajjā nāma. Ariyesu pasādena aññattha pabbajitvā ariyānaṃ santike ovādānusāsaniṃ paccāsīsamānassa carato pabbajjāpi anupabbajjā nāma. Aññesu pana pasādena aññesaṃyeva santike pabbajitvā aññesaṃyeva ovādānusāsaniṃ paccāsīsamānassa carato pabbajjā anupabbajjā nāma na hoti.
「忆持」者，指夜间或昼间，坐于静处思念诵持曰“今于圣者之家、洞窟、静室内，于禅、观及道果之乐中安住”之忆念。近侍者若得此劝勉，便承接此念，诵持谓“此处有戒，有定，有观，有道，有果”，即是忆念。心悦意近而不出家者，于圣者处出家，心悦意近而于圣者处出家，同时受教诲而守行者，称为未出家而修行。若对别人心悦意近，出家于别人处，并守行，亦称未出家而修行。反之，对别人心悦意近者，出家于别人处，未能修守教诲，不称未出家而修行。
Evaṃ pabbajitesu pana mahākassapattherassa tāva anupabbajjaṃ pabbajitā satasahassamattā ahesuṃ, tathā therasseva saddhivihārikassa ca candaguttattherassa, tassāpi saddhivihārikassa sūriyaguttattherassa, tassāpi saddhivihārikassa assaguttattherassa, tassāpi saddhivihārikassa yonakadhammarakkhitattherassa , tassa pana saddhivihāriko asokarañño kaniṭṭhabhātā tissatthero nāma ahosi, tassa anupabbajjaṃ pabbajitā aḍḍhateyyakoṭisaṅkhā ahesuṃ. Mahindattherassa anupabbajitānaṃ gaṇanaparicchedo natthi. Yāvajjadivasā laṅkādīpe satthari pasādena pabbajantā mahindattherasseva pabbajjaṃ anupabbajanti nāma.
出家者中，诸如长老咖萨巴等未出家而修行者多至十万；同样，长老信行者及长老月亮护持者、太阳护持者、须项护持者、罗阇法护持者等信行者中，也有未出家而修行者。若谈及信行者阿苏迦兰居士之幼弟长老提萨，出家而未出家者亦多达二亿四千万。长老摩诃难陀所未计未出家者总数未载。凡于兰伽岛等地，信服授教者，皆称为出家未出家者。
Taṃdhammanti taṃ tesaṃ ovādānusāsanīdhammaṃ. Anussaratīti sarati. Anuvitakketīti vitakkāhataṃ karoti. Āraddho hotīti paripuṇṇo hoti. Pavicinatītiādi sabbaṃ tattha ñāṇacāravaseneva vuttaṃ. Atha vā pavicinatīti tesaṃ tesaṃ dhammānaṃ lakkhaṇaṃ vicinati. Pavicaratīti tattha ñāṇaṃ carāpeti. Parivīmaṃsamāpajjatīti vīmaṃsanaṃ olokanaṃ gavesanaṃ āpajjati.
「法」者，指其劝诫教导之法。忆持者，谓流转不息。察观者，谓消除心念。炽盛者，谓圆满具足。辨析等谓诸知见状况。如说持察，谓于法之特征分别审视。持察者，则于法中运转智慧。产生审议评议、观察探求等心境。
Satta phalā sattānisaṃsāti ubhayampetaṃ atthato ekaṃ. Diṭṭheva dhamme paṭikacca aññaṃ ārādhetīti arahattaṃ ārādhento imasmiṃyeva attabhāve ārādheti, tañca kho paṭikacca, asampatteyeva maraṇakāleti attho. Atha maraṇakāleti atha maraṇassa āsannakāle.
七果与七缘起此两义，一则相辅相成，一则相对立。因见法而断除其他故称求证阿拉汉果；此乃于自身本性上求证，故称求证。在此若未证成，则意为临终之时。临终者即临近死亡之际。
Antarāparinibbāyīti yo āyuvemajjhaṃ anatikkamitvā parinibbāyati, so tividho hoti. Kappasahassāyukesu tāva avihesu nibbattitvā eko nibbattadivaseyeva arahattaṃ pāpuṇāti. No ce nibbattadivase pāpuṇāti, paṭhamassa pana kappasatassa matthake pāpuṇāti. Ayameko antarāparinibbāyī. Aparo evaṃ asakkonto dvinnaṃ kappasatānaṃ matthake pāpuṇāti, ayaṃ dutiyo. Aparo evampi asakkonto catunnaṃ kappasatānaṃ matthake pāpuṇāti, ayaṃ tatiyo antarāparinibbāyī.
所谓中间般涅槃者，谓于中寿度后超越而进入般涅槃者，此类有三。于千万劫数寿命中未曾逝灭，于一生中即得阿拉汉果者为一。若非此生而得，则于第一百劫之末得果，彼为第一中间般涅槃者。第二者则未于一百劫末得果，不能于生日前乃至，而于两百劫末得果，此谓第二。第三亦然，非于两百劫末得果，不能于三百劫末得果，而于四百劫末得果，即为第三中间般涅槃者。
Pañcamaṃ pana kappasataṃ atikkamitvā arahattaṃ patto upahaccaparinibbāyī nāma hoti. Atappādīsupi eseva nayo. Yattha katthaci uppanno pana sasaṅkhārena sappayogena arahattaṃ patto sasaṅkhāraparinibbāyī nāma, asaṅkhārena appayogena patto asaṅkhāraparinibbāyī nāma. Avihādīsupi nibbatto tattha yāvatāyukaṃ ṭhatvā uparūpari nibbattitvā akaniṭṭhaṃ patto uddhaṃsoto akaniṭṭhagāmī nāma.
逾越第五百劫末得阿拉汉果名为上经过般涅槃者，此亦为止境之一。若于某处缘起以诸缠结和合而得果，谓之有缠结般涅槃者；以无缠结少结缘而得果，谓之无缠结般涅槃者。在未逾越处，延续寿命倍增，彼因缘成熟，得果寻归，谓之上行者，无上行则为不上行者。
Imasmiṃ pana ṭhāne aṭṭhacattārīsa anāgāmino kathetabbā. Avihesu hi tayo antarāparinibbāyī, eko upahaccaparinibbāyī, eko uddhaṃsoto akaniṭṭhagāmīti pañca honti. Te asaṅkhāraparinibbāyino pañca, sasaṅkhāraparinibbāyino pañcāti dasa honti, tathā atappādīsu. Akaniṭṭhesu pana uddhaṃsoto natthi, tasmā tattha cattāro sasaṅkhāraparinibbāyī, cattāro asaṅkhāraparinibbāyīti aṭṭhāti evaṃ aṭṭhacattālīsa honti. Tesaṃ uddhaṃsoto akaniṭṭhagāmī sabbajeṭṭho ceva hoti sabbakaniṭṭho ca. Kathaṃ? So hi soḷasakappasahassāyukattā āyunā sabbesaṃ jeṭṭho, sabbapacchā arahattaṃ pāpuṇīti sabbesaṃ kaniṭṭho. Imasmiṃ sutte apubbaṃ acarimaṃ ekacittakkhaṇikā nānālakkhaṇā arahattamaggassa pubbabhāgavipassanā bojjhaṅgā kathitā.
于此处须说四十三名阿那含者。在不逾越处有三种中间般涅槃者，一种上经过，一种上行与不上行共并，为五。无缠结般涅槃者五，有缠结般涅槃者五，及不逾越者亦同。于不上界无上行者，故此处四种无缠结者，四种有缠结者，合计共四十三。彼之上行与不上行，为最老最幼者，何以故？因其寿命为一万六千劫，为诸众生中最老，最晚得阿拉汉果，亦为最幼者。此经记示先前诸刹那诸多特征，说明阿拉汉道的前行观智觉支。
4. Vatthasuttavaṇṇanā四、布经注释
§185
185. Catutthe satisambojjhaṅgo iti ce me hotīti satisambojjhaṅgoti evaṃ ce mayhaṃ hoti. Appamāṇoti me hotīti appamāṇoti evaṃ me hoti. Susamāraddhoti suparipuṇṇo. Tiṭṭhatīti ettha aṭṭhahākārehi satisambojjhaṅgo tiṭṭhati – uppādaṃ anāvajjitattā anuppādaṃ āvajjitattā satisambojjhaṅgo tiṭṭhati, pavattaṃ, appavattaṃ, nimittaṃ, animittaṃ saṅkhāre anāvajjitattā, visaṅkhāraṃ āvajjitattā satisambojjhaṅgo tiṭṭhatīti. Imehi aṭṭhahākārehi tiṭṭhatīti thero jānāti, vuttākāraviparīteheva aṭṭhahākārehi cavantaṃ cavatīti pajānāti. Sesabojjhaṅgesupi eseva nayo.
第185。第四念处觉支，谓若我有此，称为念处觉支；若我无此，称为不失念处觉支。善开始，具圆满。谓以八种形态立念处觉支言：以不生起无染污，立为生起生染起；以已起不生起有缘生起，立为生起无缘无生起法；以无生起觅著受嫌药，立念处觉支。依此八形，长老知晓，知诸所说相反即为死灭。余觉支亦如是。
Iti imasmiṃ sutte therassa phalabojjhaṅgā kathitā. Yadā hi thero satisambojjhaṅgaṃ sīsaṃ katvā phalasamāpattiṃ samāpajjati, tadā itare cha tadanvayā honti. Yadā dhammavicayādīsu aññataraṃ, tadāpi sesā tadanvayā hontīti evaṃ phalasamāpattiyaṃ attano ciṇṇavasitaṃ dassento thero imaṃ suttaṃ kathesīti.
如此，此经中述说长老成就觉支之果。若长老破首立念处觉支得真果，余六亦随彼成；如在法智等上同样少异，余觉支亦随彼成，此长老以此经述说其内证成就。
5. Bhikkhusuttavaṇṇanā五、比库经注释
§186
186. Pañcame bodhāya saṃvattantīti bujjhanatthāya saṃvattanti. Kiṃ bujjhanatthāya? Maggena asaṅkhataṃ nibbānaṃ, paccavekkhaṇāya katakiccataṃ, maggena vā kilesaniddāto pabujjhanatthāya, phalena pabujjhanabhāvatthāyātipi vuttaṃ hoti. Tenevettha nibbānasacchikiriyā kilesapahānapaccavekkhaṇāti sabbaṃ dassitaṃ.
第186。第五觉支称为觉者者，为觉知者。觉知作何？谓觉知道所导之无为涅槃，检视所缘事，或为觉知烦恼因缘而生，亦有以果觉知之意。由此得知涅槃真证，烦恼消灭及依止证知一切皆显现。
6-7. Kuṇḍaliyasuttādivaṇṇanā第六至第七《昆达利亚经》等注释
§187-188
187-188. Chaṭṭhe ārāmanissayīti ārāmaṃ nissāya vasanabhāvena ārāmanissayī. Parisāvacaroti parisāya avacaro. Parisaṃ nāma bālāpi, paṇḍitāpi osaranti, yo pana parappavādaṃ madditvā attano vādaṃ dīpetuṃ sakkoti, ayaṃ parisāvacaro nāma. Ārāmena ārāmanti ārāmeneva ārāmaṃ anucaṅkamāmi, na bāhirenāti attho. Uyyānena uyyānanti etthāpi eseva nayo. Aññena vā ārāmena pavisitvā aññaṃ ārāmaṃ, aññena uyyānena aññaṃ uyyānanti ayamettha attho. Itivādappamokkhānisaṃsanti ‘‘evaṃ pucchā hoti, evaṃ vissajjanaṃ, evaṃ gahaṇaṃ, evaṃ nibbeṭhana’’nti iminā nayena itivādo hoti itivādappamokkhoti etaṃ ānisaṃsaṃ. Upārambhānisaṃsanti ‘‘ayaṃ pucchāya doso, ayaṃ vissajjane’’ti evaṃ vādadosānisaṃsaṃ.
第187-188节。所谓“依止佛寺”者，即依佛寺而住、有居住之相，故名“依止佛寺”。“护众”者，即护持僧众之义。众，意即无论愚拙者或聪慧者，皆聚集之意。若能驱除外间谤议，而弘扬自己之正法者，此即称为护众。所谓依止佛寺，即“随佛寺而行”，非指此外住处。若说园林则谓庭园，这里亦同理。若入他佛寺，则称为他佛寺，入他庭园亦如此，依此区别含义。又，有学者依《如是问》，《如是解》，《如是了义》，《如是真谛》等经文来阐释此义，称为“如是论释”，此为因缘。“起讼论”者，则谓“这是争端，这是辩论”，意指此中含有辩纷之义。
Kathaṃ bhāvito ca, kuṇḍaliya, indriyasaṃvaroti satthā ‘‘ettakaṃ ṭhānaṃ paribbājakena pucchitaṃ, idāni pucchituṃ na sakkotī’’ti ñatvā ‘‘na tāva ayaṃ desanā yathānusandhiṃ gatā. Idāni naṃ yathānusandhiṃ pāpessāmī’’ti sayameva pucchanto imaṃ desanaṃ ārabhi. Tattha manāpaṃ nābhijjhatīti iṭṭhārammaṇaṃ nābhijjhāyati. Nābhihaṃsatīti na sāmisāya tuṭṭhiyā abhihaṃsati. Tassa ṭhito ca kāyo hoti, ṭhitaṃ cittaṃ ajjhattanti tassa nāmakāyo ca cittañca gocarajjhatte ṭhitaṃ hoti. Susaṇṭhitanti kammaṭṭhānavasena suṭṭhu saṇṭhitaṃ. Suvimuttanti kammaṭṭhānavimuttiyā suvimuttaṃ. Amanāpanti aniṭṭhārammaṇaṃ. Na maṅku hotīti tasmiṃ na maṅku hoti. Appatiṭṭhitacittoti kilesavasena aṭṭhitacitto. Adīnamānasoti domanassavasena adīnacitto. Abyāpannacetasoti dosavasena apūticitto.
又，如何修成，昆荼利亚，比库？由经师所说的“感官摄受”法门。师曾说：“游方者曾问至此处，今不可回答。”知此后，师心想：“这教授尚未如法遂行，今暂时不如法宣讲。”于是身处一侧，心无妒嫉。心不伤害他人，亦不损害众僧的和合。其身或止，心或止，内心正静，身心名号俱定，故名“身名俱止”。“善调伏”指由修习法门而调柔顺。所谓“究竟自在”，乃由修业解脱的自在境界。“非愚昧”者，即不持无益之见。“心定不乐”谓于彼境不取乐。意志不动摇，即由烦恼所染污之心不能动摇。“意志低落”者，由忧伤而心消沉。“不瞋恨心”者，由嗔恨而心清净，此三种心态，分别具名。
Evaṃ bhāvito kho, kuṇḍaliya, indriyasaṃvaro evaṃ bahulīkato tīṇi sucaritāni paripūretīti ettha evaṃ sucaritapūraṇaṃ veditabbaṃ – imesu tāva chasu dvāresu aṭṭhārasa duccaritāni honti. Kathaṃ? Cakkhudvāre tāva iṭṭhārammaṇe āpāthagate kāyaṅgavācaṅgāni acopetvā tasmiṃ ārammaṇe lobhaṃ uppādentassa manoduccaritaṃ hoti. Lobhasahagatena cittena ‘‘aho vatidaṃ iṭṭhaṃ kantaṃ manāpa’’nti bhaṇantassa vacīduccaritaṃ, tadeva hatthena parāmasantassa kāyaduccaritaṃ. Sesadvāresupi eseva nayo.
如此修习者，昆荼利亚，比库，感官摄受亦由此丰富，三种善行充足，故知此处善行充满。但有十八种恶行在此六门中生起，如何产生？如眼根门因贪欲于可爱之境生起，无断恶心态。由贪欲心念，称“哦，这可爱，甜美，令人欢喜”。口念此语即为恶语；用手指他人，即为恶行。其余五门亦复如此。
Ayaṃ pana viseso – sotadvārasmiñhi saddārammaṇassa vatthubhūtaṃ saṅkhapaṇavāditūriyabhaṇḍaṃ anāmāsaṃ āmasantassa, ghānadvāre gandhārammaṇassa vatthubhūtaṃ gandhamālādiṃ, jivhādvāre rasārammaṇassa vatthubhūtaṃ macchamaṃsādiṃ, kāyadvāre phoṭṭhabbārammaṇassa vatthubhūtaṃ vatthatūlakapāvārādiṃ, manodvāre paññattivasena dhammārammaṇabhūtaṃ sappitelamadhuphāṇitādiṃ āmasantassa kāyaduccaritaṃ veditabbaṃ. Saṅkhepato panettha chasu dvāresu kāyavītikkamo kāyaduccaritaṃ, vacīvītikkamo vacīduccaritaṃ, manovītikkamo manoduccaritanti tīṇeva duccaritāni honti.
此中显特之处在于——耳根门因声音境起妄言、二舌、恶语与杂秽语之类，鼻根门因气味境起臭味之类，舌根门因味觉境起鱼肉等，身根门因触觉境起衣服等由污秽物质制成的东西，而意根门则生起以观念产生的堕落心态，如嗜甜、憍慢等，归结为意根所起之恶行。综观六根六境，六根摄受妄恶分别为身恶行、口恶行、意恶行，共三恶行。
Ayaṃ pana bhikkhu attano bhāvanāpaṭisaṅkhāne ṭhito imāni duccaritāni sucaritaṃ katvā vipariṇāmeti. Kathaṃ? Cakkhudvāre tāva iṭṭhārammaṇe āpāthagate kāyaṅgavācaṅgāni acāletvā rūpārammaṇaṃ vipassanaṃ paṭṭhāpayato manosucaritaṃ hoti, vipassanāsahagatena cittena khayadhammaṃ vayadhammanti bhaṇantassa vacīsucaritaṃ, ‘‘anāmāsabhaṇḍaṃ eta’’nti anāmasantassa kāyasucaritaṃ. Sesadvāresupi eseva nayo. Evaṃ imāni vitthārato aṭṭhārasa sucaritāni honti. Saṅkhepato panetthāpi chasu dvāresu kāyasaṃvaro kāyasucaritaṃ, vacīsaṃvaro vacīsucaritaṃ, manosaṃvaro manosucaritanti tīṇeva sucaritāni honti. Evaṃ indriyasaṃvaro tīṇi sucaritāni paripūretīti veditabbo. Ettāvatā sīlānurakkhitaṃ indriyasaṃvarasīlaṃ kathitaṃ.
又，此比库站在自己正行的反省上，断除这些恶行，行善倒转。如何倒转？眼根门断除贪染之六入，以正知断除妄想起灭之语，称此为眼之善行。此处亦复眼之准则。耳、鼻、舌、身、意根门亦同，此六门虽详细有十八种善行，但总结即为身摄善行、口摄善行、意摄善行三种善行。如此三善行成就，则感官摄受圆满。此说仅至于护持戒，谓为感官摄受护戒。
Kāyaduccaritaṃ pahāyātiādīsu tividhaṃ kāyaduccaritaṃ, catubbidhaṃ vacīduccaritaṃ, tividhaṃ manoduccaritaṃ. Tassa paṭipakkhavasena kāyasucaritādīni veditabbāni. Ettāvatā kāyasaṃvaravacīsaṃvarehi pātimokkhasīlaṃ, manosaṃvarena tīṇi sīlānīti catupārisuddhisīlaṃ kathitaṃ hoti. Sakale pana imasmiṃ sutte sucaritamūlakā satipaṭṭhānā lokuttaramissakā, sattannaṃ bojjhaṅgānaṃ mūlabhūtā satipaṭṭhānā pubbabhāgā, tepi satipaṭṭhānamūlakā bojjhaṅgā pubbabhāgāva. Vijjāvimuttimūlakā pana lokuttarāva kathitāti veditabbā. Sattamaṃ uttānameva.
由弃舍身之恶行等结成三种身恶行，四种口恶行，三种意恶行。其对治法可见身善行、口善行、意善行。至此，因身口意三摄持而成戒，为《巴提摩卡经》中戒律所列之四清净戒。此经中，正确行持者，皆以正念为根基，为出世解脱所用，三念处是七觉支之前行，觉支亦根本于三念处。此解析至七觉支名称第七句止。
8. Upavānasuttavaṇṇanā第八《伍波瓦那经》注释
§189
189. Aṭṭhame paccattanti attanāva. Yonisomanasikārāti yoniso manasikārena. Ārabbhamānovāti kurumānoyeva. Suvimuttanti kammaṭṭhānavimuttiyā suṭṭhu vimuttaṃ. Aṭṭhiṃkatvāti atthaṃ karitvā, atthiko hutvāti vuttaṃ hoti.
第八句谓『自他分别』，意为『通过善巧思惟』而开始心念的分别，谓因为用善巧的思惟来作，所以这分别称为刚刚起始的。谓依靠业处的解脱而得正解脱。所谓『断止』者，即『断除其义』，断者即为断除也。
9. Paṭhamauppannasuttavaṇṇanā第九《第一已生起经》注释
§190
190. Navame nāññatra tathāgatassa pātubhāvāti tathāgatassa pātubhāvaṃ vinā na aññasmiṃ kāle uppajjantīti attho.
第九句谓『非他方如来的现量』，此处意指：若无如来的现照显现，则于他时不会产生此现象，此义也。
10. Dutiyauppannasuttavaṇṇanā第十《第二已生起经》注释
§191
191. Dasame nāññatra sugatavinayāti sugatovādaṃ vinā na uppajjantīti.
第十句谓『非他方善逝』，意指：若无善逝所说教法存在，则不生起此法，此义。
Pabbatavaggo. · 山品。
2. Gilānavaggo
第二篇 病者篇
1-3. Pāṇasuttādivaṇṇanā第一至第三《生类经》等注释
§192-194
192-194. Dutiyavaggassa paṭhame cattāro iriyāpathe kappentīti yesaṃ cattāro iriyāpathā atthi, tesaṃyeva vasenetaṃ vuttaṃ. Sīlaṃ nissāyāti catupārisuddhisīlaṃ nissayaṃ katvā. Satta bojjhaṅgeti sahavipassanake maggabojjhaṅge. Dutiyatatiyāni uttānatthāneva.
第192至194句谓：第二篇第一节中所说有四种行路法，此即四种行道。此住所即依止戒身四净法而定。七觉支即分别为伴行般若的觉支。第二篇第二、三节皆就是此义而展开。
4-10. Paṭhamagilānasuttādivaṇṇanā4-10. 第一病经等之解释
§195-201
195-201. Catutthe tathā pahīno cāyasmato mahākassapassa so ābādho ahosīti therassa kira imaṃ bojjhaṅgabhāvanaṃ sādhukaṃ suṇantassa etadahosi ‘‘mayhaṃ pabbajitadivasato sattame divase saccāni paṭivijjhantassa ime bojjhaṅgā pātubhūtā’’ti. Athassa ‘‘niyyānikaṃ vata satthusāsana’’nti cintayato lohitaṃ pasīdi, upādārūpaṃ visuddhaṃ ahosi, pokkharapatte patitaudakabindu viya sarīrato rogo vinivattitvā gato. Tena vuttaṃ ‘‘tathā pahīno cāyasmato mahākassapassa so ābādho ahosī’’ti. Pañcamachaṭṭhesupi eseva nayo. Imesaṃ pana tiṇṇampi janānaṃ pabbatapāde pupphitavisarukkhavātasamphassena uppanno mandasītajaro ābādhoti veditabbo. Sesaṃ sabbattha uttānamevāti.
第195至201句谓：第四节中所言，于长老大咖萨巴者，谓称他患病了。此乃因其能正听觉支的修习，感悟到：“自出家日起，至第七日，真理已悉被觉照，觉支已显现”，因此心想：“这是世尊教法的涅盘体”——由此念起，面色红润稳定，烦恼净尽，如池中落水珠般，病苦自消退而去。故称“如是大咖萨巴尊者这般病了”。此义在第五、第六、第七节亦复如是。惟须知所谓这三种病者，是指大众因山脚踏地、花开树梢、风吹树叶等触感而生缓慢寒温症状。此证殊病是凡处皆出现，如是见解也。
Gilānavaggo. · 病品。
3. Udāyivaggo
三、优陀夷品
1-2. Bodhāyasuttādivaṇṇanā1-2. 觉悟经等之解释
§202-203
202-203. Tatiyavaggassa paṭhame kittāvatā nu kho, bhante, bojjhaṅgāti vuccantīti bhante, kittakena nu kho bujjhanakaaṅgā nāma vuccantīti pucchati. Bodhāya saṃvattantīti bujjhanatthāya saṃvattanti. Imasmiṃ sutte missakabojjhaṅgā kathitā. Dutiye dhammaparicchedo kathito.
202-203节。关于第三品第一章中，师长啊，何者称为觉支？又请问：觉支是否就是觉者之助缘？觉是为觉悟而现起之诸因缘。此卷所说即为觉支。第二章则讲述法的分类。
3-5. Ṭhāniyasuttādivaṇṇanā3-5. 处经等之解释
§204-206
204-206. Tatiye kāmarāgaṭṭhāniyānanti kāmarāgassa kāraṇabhūtānaṃ ārammaṇadhammānaṃ. Byāpādaṭṭhāniyādīsupi eseva nayo. Sakalañhi idaṃ suttaṃ ārammaṇeneva kathitaṃ. Paṭhamavaggassa dutiyasutte vuttaparicchedopettha labbhateva. Catutthe missakabojjhaṅgā kathitā. Pañcame aparihāniye dhammeti aparihānikare sabhāvadhamme.
204-206节。第三章谓所谓『欲贪染著』者，是指欲贪之缘起因缘。诸如嗔恚等依止之法亦同理。此经全卷乃由此缘起因缘而说。第一品第二节所说内容亦由此取得。第四章仍述觉支。第五章讲无损害法，指不损害集会之法。
6-7. Taṇhakkhayasuttādivaṇṇanā6-7. 渴爱尽经等之解释
§207-208
207-208. Chaṭṭhe etadavocāti ‘‘imissaṃ parisati nisinno udāyitthero nāma anusandhikusalo bhikkhu atthi, so maṃ pucchissatīti bhagavatā osāpitadesanaṃ ñatvā desanānusandhiṃ ghaṭessāmī’’ti pucchanto etaṃ avoca. Vipulantiādi sabbaṃ subhāvitattaṃ sandhāya vuttaṃ. Subhāvito hi satisambojjhaṅgo vipulo ca mahaggato ca appamāṇo ca abyāpajjo ca nāma hoti. So hi patthaṭattā vipulo, mahantabhāvaṃ gatattā mahaggato, vaḍḍhipamāṇattā appamāṇo, nīvaraṇānaṃ dūrībhāvena byāpādarahitattā abyāpajjho nāma hoti. Taṇhāya pahānā kammaṃ pahīyatīti yaṃ taṇhāmūlakaṃ kammaṃ uppajjeyya, taṃ taṇhāpahānena pahīyati. Kammassa pahānā dukkhanti yampi kammamūlakaṃ vaṭṭadukkhaṃ uppajjeyya, taṃ kammapahānena pahīyati. Taṇhakkhayādayo taṇhādīnaṃyeva khayā, atthato panetehi nibbānaṃ kathitanti veditabbaṃ. Sattamaṃ uttānameva.
207-208节。第六章谓曰：『在此议事会中，有一名为优陀夷长老，勤于依教内观之比库，他要来问我，世尊曾嘱咐，若有人问，当应随顺开示诠释之义。』此人问道后，答曰：觉支俱备其完善特质，谓为清净、广大、广大境界、无量及无瞋无垢也。所谓清净即正念觉支，广大意指其恒为广大，广大境界则其广大现行，衡量尺度之无量，及因远离五盖障而称无瞋无垢。欲爱之断已，相应行为亦断，谓基于欲爱所生之行为若有产生，即因欲爱断故被摈除。行为之断即如是，若行为之基即苦轮之行为生起，亦同理由该行为断除。由如是欲之断等，即谓此等消灭，实则即涅槃法义。此即第七大品之上品。
8. Nibbedhabhāgiyasuttavaṇṇanā8. 通达分经之解释
§209
209. Aṭṭhame nibbedhabhāgiyanti nibbijjhanakoṭṭhāsiyaṃ. Satisambojjhaṅgaṃ bhāvitenāti satisambojjhaṅgena bhāvitena, satisambojjhaṅgaṃ vā bhāvetvā ṭhitena, evamettha maggabojjhaṅgā missakā. Tehi bhāvitaṃ, te vā bhāvetvā ṭhitaṃ cittaṃ nibbattitalokuttarameva. Tampi pana magganissitaṃ katvā missakameva kathetuṃ vaṭṭati.
209节。第八章名为灭尽法品，意指灭尽之聚合。谓此觉支若被发起即为修习，若已发起而坚住，亦同此理。觉支亦如此被修习与站立，皆得以引发心向超世境地。此亦基于道品而说。觉支著称者，唯能称述于此。
9. Ekadhammasuttavaṇṇanā第九，一法经注释
§210
210. Navame saṃyojanavinibandhāti saṃyojanasaṅkhātā vinibandhā. Ajjhosānāti pariniṭṭhapetvā gahaṇā.
210节。第九章谓名为『结缚之束缚』，指由结缚缘生之缚。所谓斩断者，即彻底断除与止息之义。
10. Udāyisuttavaṇṇanā第十，伍答夷经注释
§211
211. Dasame abahukatoti akatabahumāno. Ukkujjāvakujjanti ettha ukkujjaṃ vuccati udayo, avakujjaṃ vayoti udayabbayavasena parivattento sammasantoti dīpeti. Dhammo ca me, bhante, abhisamitoti vipassanādhammo abhisamāgato. Maggoti vipassanāmaggova. Sace hi thero tasmiṃ samaye sotāpanno, upari tiṇṇaṃ maggānaṃ atthāya, sace anāgāmī, arahattamaggassa atthāya ayaṃ vipassanā veditabbā. Tathā tathā viharantanti tena tenākārena viharantaṃ. Tathattāyāti tathābhāvāya. Khīṇā jātītiādīhi tathattāyāti adhippetaṃ tathābhāvaṃ dasseti. Paccavekkhaṇatthāya upanīyatīti hi ettha adhippāyo, taṃ dassento evamāha. Sesaṃ sabbattha uttānamevāti.
211．“十”谓不增也、不增多心也。谓高涨与下降者，在此称为高涨，高涨者谓生起，下降者谓灭亡，因生灭相轮转而称为广明。复次，“法”谓智所入者，与观察相应之法。谓道者即观察之道。如长老彼时已得流果，超越三道之乐趣，若是无行果道，则此观察当知之。彼即如是修行，故作如是说。谓真实性者，以此等为真实状态。所谓“灭尽”诸义，示现真实之状态。为反观之故称引入，谓此为真实之法，为引导实示而如是说。谓彻底完备者，无余无缺也。
Udāyivaggo. · 伍答夷品。
4. Nīvaraṇavaggo
第四品 障蔽品
3-4. Upakkilesasuttādivaṇṇanā第三至第四，随烦恼经等注释
§214-215
214-215. Catutthavaggassa tatiye na ca pabhassaranti na ca pabhāvantaṃ. Pabhaṅgu cāti pabhijjanasabhāvaṃ. Ayoti kāḷalohaṃ. Ṭhapetvā idha vuttāni cattāri avasesaṃ lohaṃ nāma. Sajjhūti rajataṃ. Cittassāti catubhūmakacittassa. Lokiyassa tāva upakkileso hotu , lokuttarassa kathaṃ hotīti? Uppajjituṃ appadānena. Yadaggena hi uppajjituṃ na denti, tadaggeneva te lokiyassāpi lokuttarassāpi upakkilesā nāma honti. Pabhaṅgu cāti ārammaṇe cuṇṇavicuṇṇabhāvūpagamanena bhijjanasabhāvaṃ. Anāvaraṇā anīvaraṇāti kusaladhamme na āvarantīti anāvaraṇā, na nīvaranti na paṭicchādentīti anīvaraṇā. Cetaso anupakkilesāti catubhūmakacittassa anupakkilesā.
214-215．于第四品第三法中，既不生明也不生亮光。“破碎”者，谓令人灭亡之性。谓乌铁也。此处所说之四者是余之铁类。银者称为纯洁。心者，谓四土之心。世间中有污染，出世间云何无污染？乃因难生。若以缘生法，则世间与出世间均有污染义。“破碎”者，谓依缘起灭，破坏之性。未遮断与不断遮断者谓善法之未遮断，不遮断者不遮、不覆也，即未遮断。“心未染污”者，谓四土之心无污染。
8. Āvaraṇanīvaraṇasuttavaṇṇanā第八，障碍与盖经注释
§219
219. Aṭṭhame paññāya dubbalīkaraṇāti paññāya mandabhāvakarā. Nīvaraṇānañhi abhiṇhuppāde sati antarantarā uppajjamānā paññā dubbalā hoti mandā avisadā.
219．第八者谓慧之弱化，即慧之微弱。诸障蔽若频仍生起，慧便时常为弱、迟钝、不清明。
Pañca nīvaraṇā tasmiṃ samaye na honti. Sattabojjhaṅgā tasmiṃ samaye bhāvanāpāripūriṃ gacchantīti ariyasāvakassa hi sappāyadhammassavanaṃ suṇantassa pañca nīvaraṇā dūre honti. So sace tasmiṃyeva ṭhāne visesaṃ nibbattetuṃ sakkoti, evamassa satta bojjhaṅgā bhāvanāpāripūriṃ gacchanti. No ce sakkoti, tato vuṭṭhāya rattiṭṭhānadivāṭṭhānaṃ gato tameva pītiṃ avijahanto pañca nīvaraṇe vikkhambhetvā visesaṃ nibbattessati. Tattha asakkontopi yāva sattadivasabbhantarā tameva pītiṃ avijahanto nīvaraṇe vikkhambhetvā visesaṃ nibbattessatīti idaṃ sandhāyetaṃ vuttaṃ. Dhammassavanavasena sakiṃ pītipāmojjapakkhiyā paṭiladdhabojjhaṅgā hi kammārāmatādīni āgamma nassanti, tathārūpaṃ pana utusappāyādiṃ labhitvā puna uppajjantāpi tasmiṃ samaye bhāvanāpāripūriṃ gacchanti icceva vuccati.
于彼时五障不复现。七觉支当时现起于修习之满贯。是圣弟子闻正法音声时，五障远离。若彼于此处得殊胜之境，七觉支便究竟增长。若不能，则起坐卧睡眠，沉湎于此喜乐，不警觉于五障而妨碍得殊胜境。即使不能亦然，七日之内沉溺于此喜乐，任由五障阻碍殊胜境。此义据说。由闻正法及得喜悦与精勤觉支，则妨碍与障碍消退。虽时有生起，然如是得寒热除者，且再兴起时亦能满摄修学，此即所谓也。
9. Rukkhasuttavaṇṇanā第九，树经注释
§220
220. Navame ajjhāruhāti abhiruhanakā. Kacchakoti aṭṭhikacchako. Kapitthanoti makkaṭathanasadisaphalo vijātapilakkho.
220．第九“上升”者，谓升高、攀升。谓称石块大小者。如“章”谓猿木之粗糙节突。
10. Nīvaraṇasuttavaṇṇanā10. 盖经注释
§221
221. Dasame andhakaraṇāti andhabhāvakaraṇā. Acakkhukaraṇāti paññācakkhussa akaraṇā. Paññānirodhikāti paññāya nirodhanā. Vighātapakkhiyāti dukkhapakkhikā. Anibbānasaṃvattanikāti nibbānatthāya asaṃvattanikā. Sesaṃ sabbattha uttānatthameva. Sakalepi imasmiṃ vagge missakabojjhaṅgāva kathitāti.
第221条。所谓“黑暗之因”是指造作黑暗的因缘；所谓“无眼之因”是指无智慧眼的因缘。所谓“智慧的灭尽”是指以智慧而达到止息。所谓“受苦之侧”是指苦的方面。“不涅槃的转变”是指非为涅槃而转变。余者在所有处所均为上升之目的。总体来说，此品中已论述五种对治烦恼的觉支。
Nīvaraṇavaggo. · 盖品。
5. Cakkavattivaggo
五、转轮王品
1. Vidhāsuttavaṇṇanā1. 种类经注释
§222
222. Pañcamavaggassa paṭhame tisso vidhāti tayo mānakoṭṭhāsā, mānoyeva vā. Tathā tathā vidahanato hi mānova vidhāti vuccati.
第222条。第五品第一节中，有三种类别，称为三种“心界类”，即为三种心的分类。这种心的分类方法被称为“心法分类”。
2. Cakkavattisuttavaṇṇanā2. 转轮王经注释
§223
223. Dutiye rañño, bhikkhave, cakkavattissāti ettha attano sirisampattiyā rājati, catūhi vā saṅgahavatthūhi lokaṃ rañjetīti rājā, tassa rañño. ‘‘Pavattatu bhavaṃ cakkaratana’’nti puññānubhāvena abbhuggatāya vācāya codento cakkaṃ vattetīti cakkavattī, tassa cakkavattissa. Pātubhāvāti pātubhāvena. Sattannanti gaṇanaparicchedo. Ratanānanti paricchinnaatthadassanaṃ. Vacanattho panettha ratijananaṭṭhena ratanaṃ. Apica –
第223条。第二节中，尊者啊，此处所说“轮转王”，是指凭自身具足尊贵而称王者。或凭四种统摄事物而于世间统治者，即为王。此王称为轮转王。轮转王则起“宝轮转动”之意，因善业感召，轮转光辉旋转。轮转王的“轮转”名为“轮转王”。“pātubhāva”意为“能及之处”。数字七称为计数单位。宝轮指相对宝物的显现。在此，“宝轮”词义为宝物生起之处。亦如——
‘‘Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ;
“中心宝轮广大，难得无等观察；
Anomasattaparibhogaṃ, ratanaṃ tena vuccatī’’ti.
无上宝轮享用，此谓宝轮。”
Cakkaratanassa ca nibbattakālato paṭṭhāya aññaṃ devaṭṭhānaṃ nāma na hoti, sabbeva gandhapupphādīhi tasseva pūjañca abhivādanādīni ca karontīti cittīkataṭṭhena ratanaṃ. Cakkaratanassa ca ‘‘ettakaṃ nāma dhanaṃ agghatī’’ti aggho natthi, iti mahagghaṭṭhenāpi ratanaṃ. Cakkaratanañca aññehi loke vijjamānaratanehi asadisanti atulaṭṭhena ratanaṃ. Yasmā pana yasmiṃ kappe buddhā uppajjanti , tasmiṃyeva cakkavattino, buddhā ca kadāci karahaci uppajjanti, tasmā dullabhadassanaṭṭhena ratanaṃ. Tadetaṃ jātirūpakulaissariyādīhi anomassa uḷārasattasseva uppajjati, na aññassāti anomasattaparibhogaṭṭhenāpi ratanaṃ. Yathā ca cakkaratanaṃ, evaṃ sesānipīti. Tena vuttaṃ –
轮宝出现之时，没有其他被称为天界的存在，一切众生以香气、花朵等作为崇敬礼拜，行致敬礼仪，从心意所及守护着轮宝。轮宝并非“此物名为聚宝盆”，故虽以大盆相喻，亦为宝物。轮宝为世间他宝相媲美的宝物，因其无上卓越，难以匹敌。由于诸佛于某劫中出现于世间，皆在同一轮王统治之时，又佛有时在此，有时在彼，以此极难目睹，故轮宝称为稀有稀见之宝物。此宝犹如无畏圣者族群中最尊贵的出身一般难得，非他所及，此乃依据无畏族群严密使用的规矩说法。正如轮宝，诸宝亦有此理。故有云：
‘‘Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ;
「『守护者所守宝』与『大聚宝盆』，以及『无畏族群使用』，此宝便称之。」
Anomasattaparibhogaṃ, ratanaṃ tena vuccatī’’ti.
「守护者所守宝」即指轮宝，具有大聚宝的无比难得光辉，且是无畏族群专用，故名此宝。
Pātubhāvo hotīti nibbatti hoti. Tatrāyaṃ yojanā – cakkavattissa pātubhāvā sattannaṃ ratanānaṃ pātubhāvoti ayuttaṃ. Uppannañhi cakkaṃ vattetvā so cakkavattī nāma hotīti nāyuttaṃ. Kasmā? Cakkavattananiyamāpekkhatāya. Yo hi niyamena cakkaṃ vattessati, so paṭisandhito pabhuti ‘‘cakkavatti pātubhūto’’ti vattabbataṃ āpajjati. Laddhanāmassa ca purisassa mūluppattivacanatopi yuttamevetaṃ. Yo hi esa cakkavattīti laddhanāmo sattaviseso, tassa paṭisandhisaṅkhāto pātubhāvoti ayamettha attho. Tassa hi pātubhāvā ratanāni pātubhavanti. Pātubhūtehi pana tehi saddhiṃ paripakke puññasambhāre so saṃyujjati, tadā lokassa tesu pātubhāvacittaṃ uppajjati. Bahulavacanato cāpi yuttamevetaṃ. Yadā hi lokassa tesu pātubhāvasaññā uppajjati, tadā ekameva paṭhamaṃ, pacchā itarāni cha pātubhavantīti bahulavacanato cāpi etaṃ yuttaṃ. Pātubhāvassa ca atthabhedatopi yuttamevetaṃ. Na kevalañhi pātubhūtameva pātubhāvo, pātubhāvayatīti pātubhāvo. Ayaṃ pātubhāvassa atthabhedo. Yasmā yo so puññasambhāro rājānaṃ cakkavattiṃ paṭisandhivasena pātubhāvayati, tasmā rañño cakkavattissa pātubhāvā. Na kevalañhi cakkavattiyeva, imāni pana satta ratanānipi pātubhavantīti ayamettha attho. Yatheva hi so puññasambhāro rañño janakahetu, evaṃ ratanānampi pariyāyena upanissayahetūti yuttamevetaṃ ‘‘rañño, bhikkhave, cakkavattissa pātubhāvā sattannaṃ ratanānaṃ pātubhāvo hotī’’ti.
「守护」意谓出现。此处所说的长度单位犹如轮王出世七宝的长度合计为千万。若现出轮宝，便称作轮王，称号不足千万，是因为依赖于轮王治理的规则。因为依规驾轮者，称为在场，必须说是“轮王守护者已现”。此称号亦适用于得称号者。此人即为轮王称号的七个标志之一，故此称号胜过其他。此守护即诸宝出现。出现守护者时，随同诸宝涌现，此时世人产生守护之心。通常亦如是说：当世人于诸宝中生起守护观念，先是一宝，后又有六宝守护，共七宝守护。这守护亦有种类区别，不仅仅称守护者出现，而是称其为守护者。此即守护的意义。因正是他用福报护持轮王，故言国王即轮王的守护者。且不但仅轮王本身守护，此七宝皆为守护者，此理亦当如是。犹如彼福报之于国王为其根本缘故，诸宝亦作为相续的依止原因，故说：「国王，即轮王的守护者为七宝的守护。」
Idāni tesaṃ ratanānaṃ sarūpavasena dassanatthaṃ katamesaṃ sattannaṃ cakkaratanassātiādimāha. Tattha cakkaratanassātiādīsu ayaṃ saṅkhepādhippāyo – dvisahassadīpaparivārānaṃ catunnaṃ mahādīpānaṃ sirivibhavaṃ gahetvā dātuṃ samatthassa cakkaratanassa pātubhāvo hoti, tathā purebhattameva sāgarapariyantaṃ pathaviṃ anupariyāyanasamatthassa vehāsaṅgamassa hatthiratanassa, tādisasseva assaratanassa, caturaṅgasamannāgatepi andhakāre yojanappamāṇaṃ andhakāraṃ vidhamitvā ālokadassanasamatthassa maṇiratanassa, chabbidhaṃ dosaṃ vivajjetvā manāpacārino itthiratanassa, yojanappamāṇe padese antopathavigatānaṃ nidhīnaṃ dassanasamatthassa gahapatiratanassa, aggamahesiyā kucchimhi nibbattitvā sakalarajjānusāsanasamatthassa jeṭṭhaputtasaṅkhātassa pariṇāyakaratanassa ca pātubhāvo hotīti . Ayamettha saṅkhepo. Vitthārato pana tesaṃ cakkaratanādīnaṃ pātubhāvavidhānaṃ mahāsudassanādīsu suttesu āgatameva. Atthopissa tesaṃ vaṇṇanāya saṃvaṇṇitoyeva.
现在为显现这些宝物的全部形态，说什么是七宝轮宝等，于此约略归纳如下：得以供养的是环绕两千岛屿的四大洲的宝物财宝，故能出现轮宝之守护者；正如古时候沿海行进至海洋边缘之象宝，骏象宝，具四足之宝，驱散黑暗达到光明视察之宝，六种恶毒尽除净化之宝，常住悉达尊贵家族中宝物，至尊子孙所称的成就变异宝等均有其守护者。此为大略说法，但详细轮宝等守护方式已如在诸大清净经典中明说。其义理乃对诸宝守护有所论述的注解也。
Satisambojjhaṅgaratanassātiādīsu sarikkhakatā evaṃ veditabbā – yatheva hi cakkavattino cakkaratanaṃ sabbaratanānaṃ purecaraṃ, evaṃ satisambojjhaṅgaratanaṃ sabbesaṃ catubhūmakadhammānaṃ purecaranti, purecaraṇaṭṭhena cakkavattirañño cakkaratanasadisaṃ hoti. Cakkavattino ca ratanesu mahākāyūpapannaṃ accuggataṃ vipulaṃ mahantaṃ hatthiratanaṃ, idampi dhammavicayasambojjhaṅgaratanaṃ mahantaṃ dhammakāyūpapannaṃ accuggataṃ vipulaṃ mahantanti hatthiratanasadisaṃ hoti. Cakkavattino assaratanaṃ sīghaṃ lahu javaṃ, idampi vīriyasambojjhaṅgaratanaṃ sīghaṃ lahu javanti imāya sīghalahujavatāya assaratanasadisaṃ hoti. Cakkavattino maṇiratanaṃ andhakāraṃ vidhamati, ālokaṃ dasseti, idampi pītisambojjhaṅgaratanaṃ tāya ekantakusalattā kilesandhakāraṃ vidhamati, sahajātapaccayādivasena ñāṇālokaṃ dassetīti iminā andhakāravidhamanaālokadassanabhāvena maṇiratanasadisaṃ hoti.
诸如觉支宝等诸宝是如何守护之，亦应明了。如同轮王守护轮宝是所有宝物的主导，诸觉支宝亦护持四圣法宝。觉支宝如拥有广大之身所所成就的广大象宝，亦为法宝守护，如轮宝显现时有广大象宝相；觉支宝之时速亦如乘象快马，迅捷如风雷，犹如风雷宝显现；觉支宝诸宝能够驱散黑暗，彰显光明，以纯净善巧断除烦恼，借由先天性质及缘起显现智慧光明，如此宝物犹如宝石宝物。
Cakkavattino itthiratanaṃ kāyacittadarathaṃ paṭipassambheti, pariḷāhaṃ vūpasameti. Idampi passaddhisambojjhaṅgaratanaṃ kāyacittadarathaṃ paṭipassambheti, pariḷāhaṃ vūpasametīti itthiratanasadisaṃ hoti. Cakkavattino gahapatiratanaṃ icchiticchitakkhaṇe dhanadānena vikkhepaṃ pacchinditvā cittaṃ ekaggaṃ karoti, idampi samādhisambojjhaṅgaratanaṃ yathicchitādivasena appanaṃ sampādeti, vikkhepaṃ pacchinditvā cittaṃ ekaggaṃ karotīti gahapatiratanasadisaṃ hoti. Cakkavattino ca pariṇāyakaratanaṃ sabbatthakiccasampādanena appossukkataṃ karoti. Idampi upekkhāsambojjhaṅgaratanaṃ cittuppādaṃ līnuddhaccato mocetvā payogamajjhatte ṭhapayamānaṃ appossukkataṃ karotīti pariṇāyakaratanasadisaṃ hoti. Iti imasmiṃ sutte catubhūmako sabbasaṅgāhikadhammaparicchedo kathitoti veditabbo.
轮转王所重视的妇女宝物，是能够使身心平息的车轮，令内心的烦恼减缓安静。此处所指的平静宝物，正如妇女宝物一般，使身心车轮平息，烦恼止息。轮转王所重视的长者宝物，乃是在随心所欲意念时，经以财富布施而消除心中的散乱，使心专注合一，这便是禅定觉支中的定宝物，以其自由调伏散乱而令心集中。轮转王所重视的成就宝物，是指普遍各方各业事情的圆满成就，令身心得以安稳无忧。这同样是四无量心中的舍宝物，因能够消除扰乱、令心设定而获得安稳。由是可知，本经中所说的四种根本宝物，是涵盖所有合和的法的解析与分别讲述。
4-10. Duppaññasuttādivaṇṇanā4-10. 劣慧经等注释
§225-231
225-231. Catutthe eḷamūgoti mukhena vācaṃ nicchāretuṃ sakkontopi dosehi mūgo asampannavacano. Sesaṃ sabbattha uttānatthamevāti.
225-231节。『四失明』就是说，即使能用嘴巴清净说话，内心若被烦恼所染，则言语仍为无能、缺乏智慧的话语。其余均一律为透彻显扬善法。
Cakkavattivaggo. · 转轮王品。
6. Sākacchavaggo
第六章对话品
1. Āhārasuttavaṇṇanā一、食经注释
§232
232. Chaṭṭhavaggassa paṭhame ayamāhāro anuppannassa vā satisambojjhaṅgassa uppādāyātiādīsu ayaṃ purimanayato viseso. Na kevalañhi satisambojjhaṅgādīnaṃ ete vuttappakārāva uppādāya, uppannānaṃ vā bhāvanāya pāripūriyā paccayā honti, aññepi pana evaṃ veditabbā. Aparepi hi cattāro dhammā satisambojjhaṅgassa uppādāya saṃvattanti satisampajaññaṃ muṭṭhassatipuggalaparivajjanatā upaṭṭhitassatipuggalasevanatā tadadhimuttatāti. Abhikkantādīsu hi sattasu ṭhānesu satisampajaññena, bhattanikkhittakākasadise muṭṭhassatipuggale parivajjanena, tissadattattheraabhayattherādisadise upaṭṭhitassatipuggale sevanena, ṭhānanisajjādīsu satisamuṭṭhāpanatthaṃ ninnapoṇapabbhāracittatāya ca satisambojjhaṅgo uppajjati. Evaṃ catūhi kāraṇehi uppannassa panassa arahattamaggena bhāvanāpāripūrī hoti.
232节。第六品第一部分提及，关于未生起的正念觉支等，此为前面所说概念的详尽说明。并非仅说正念等觉支本身，有助于未生起觉支之现起与修习圆满，更有他法亦应如此理解。还有四种因缘也促使正念觉支发生，包含正念明了、远离错误念者的退避及正念贤者的亲近等。又在七处（如饮食、具足等）以正念支持，使行为合宜、心不放逸，即形成正念觉支。由此可见，正念觉支因这四大因缘而生起，配合修习趋向阿拉汉果德的成就。
Satta dhammā dhammavicayasambojjhaṅgassa uppādāya saṃvattanti – paripucchakatā vatthuvisadakiriyā indriyasamattapaṭipādanā duppaññapuggalaparivajjanā paññavantapuggalasevanā gambhīrañāṇacariyapaccavekkhaṇā tadadhimuttatāti. Tattha paripucchakatāti khandhadhātuāyatanaindriyabalabojjhaṅgamaggaṅgajhānaṅgasamathavipassanānaṃ atthasannissitaparipucchābahulatā.
七种法则使法念觉支生起，这包含善问的广泛、中道境地清净、根本根性调摄、见解狭隘者的远离、贤者的亲近、深妙智慧的审察等。其中，善问者指依赖五蕴、界、六根、力量、觉支、道、禅那等理路，广泛提问修习者。
Vatthuvisadakiriyāti ajjhattikabāhirānaṃ vatthūnaṃ visadabhāvakaraṇaṃ. Yadā hissa kesanakhalomāni dīghāni honti, sarīraṃ vā ussannadosañceva sedamalamakkhitañca, tadā ajjhattikavatthu avisadaṃ hoti aparisuddhaṃ. Yadā pana cīvaraṃ jiṇṇaṃ kiliṭṭhaṃ duggandhaṃ hoti, senāsanaṃ vā uklāpaṃ, tadā bāhiravatthu avisadaṃ hoti aparisuddhaṃ. Tasmā kesādichedanena uddhaṃvirecanaadhovirecanādīhi sarīrasallahukabhāvakaraṇena ucchādananahāpanena ca ajjhattikavatthu visadaṃ kātabbaṃ. Sūcikammadhovanarajanaparibhaṇḍakaraṇādīhi bāhiravatthu visadaṃ kātabbaṃ. Etasmiñhi ajjhattikabāhire vatthumhi avisade uppannesu cittacetasikesu ñāṇampi avisadaṃ aparisuddhaṃ hoti aparisuddhāni dīpakapallakavaṭṭitelāni nissāya uppannadīpasikhāya obhāso viya. Visade pana ajjhattikabāhire vatthumhi uppannesu cittacetasikesu ñāṇampi visadaṃ hoti parisuddhāni dīpakapallakavaṭṭitelāni nissāya uppannadīpasikhāya obhāso viya. Tena vuttaṃ – ‘‘vatthuvisadakiriyā dhammavicayasambojjhaṅgassa uppādāya saṃvattatī’’ti.
所谓中道境地清净，是指内外境界清净无杂。当头顶头发较长，身上有疮痂污秽时，内境则不清净；当衣服破烂、不净且发臭，住所骯脏时，外境不清净，故身心所依内外境清净是必需。由此采用剃发、吐痰、洗浴等仪轨，使内在境界清净；采用针灸、洗涤、整理等使外境清净。内外境若起污秽，则心识乃至知识皆不纯净，犹如燎原之火中的黑烟，无明黑暗渐起。若境净，则心识及知见清净，如灯芯依托灯油光明常显。故有言：“境界清净是生起法念觉支的条件。”
Indriyasamattapaṭipādanā nāma saddhādīnaṃ indriyānaṃ samabhāvakaraṇaṃ. Sace hissa saddhindriyaṃ balavaṃ hoti, itarāni mandāni, tato vīriyindriyaṃ paggahakiccaṃ, satindriyaṃ upaṭṭhānakiccaṃ, samādhindriyaṃ avikkhepakiccaṃ, paññindriyaṃ dassanakiccaṃ kātuṃ na sakkoti . Tasmā taṃ dhammasabhāvapaccavekkhaṇena vā, yathā vā manasikaroto balavaṃ jātaṃ, tathā amanasikaraṇena hāpetabbaṃ. Vakkalittheravatthu cettha nidassanaṃ. Sace pana vīriyindriyaṃ balavaṃ hoti, atha neva saddhindriyaṃ adhimokkhakiccaṃ kātuṃ sakkoti, na itarāni itarakiccabhedaṃ. Tasmā taṃ passaddhādibhāvanāya hāpetabbaṃ. Tatthāpi soṇattherassa vatthu dassetabbaṃ. Evaṃ sesesupi ekassa balavabhāve sati itaresaṃ attano kiccesu asamatthatā veditabbā.
根本根所发起之修行名为『根之平等运作』，指信解等根的平等涵摄。若其信根强盛，而他根迟钝，则勇猛根须做辅助作用，念根须行调护，定根须作专注，慧根须作明观彼义，但此时无法使信根具足开示作用。因此，依此法义之自体察观，或由用心观察而令其强盛，亦当由不造作不念而减弱之。此处以长老颂文为例为表证。若反之勇猛根强盛，则不能以信根作主导，其它根无别作用差异。故为求清净等心，勇猛根应削减。此亦应以长老颂文为证。由此可见，个别根强盛，必然导致对余根各自职责之不相称不调和。
Visesato panettha saddhāpaññānaṃ samādhivīriyānañca samataṃ pasaṃsanti. Balavasaddho hi mandapañño mudhappasanno hoti, avatthusmiṃ pasīdati. Balavapañño pana mandasaddho kerāṭikapakkhaṃ bhajati, bhesajjasamuṭṭhito viya rogo atekiccho hoti. Cittuppādamatteneva kusalaṃ hotīti atidhāvitvā dānādīni akaronto niraye uppajjati. Ubhinnaṃ samatāya vatthusmiṃyeva pasīdati. Balavasamādhiṃ pana mandavīriyaṃ samādhissa kosajjapakkhattā kosajjaṃ abhibhavati. Balavavīriyaṃ mandasamādhiṃ vīriyassa uddhaccapakkhattā uddhaccaṃ abhibhavati. Samādhi pana vīriyena saṃyojito kosajje patituṃ na labhati, vīriyaṃ samādhinā saṃyojitaṃ uddhacce patituṃ na labhati. Tasmā tadubhayaṃ samaṃ kātabbaṃ. Ubhayasamatāya hi appanā hoti.
特别而言，此处称赞信、慧、定、勇四根之平等均衡。信根强盛者，智慧迟钝，愚痴安乐，陷于浅俗执著中。智慧强而信弱者，执满生死苦边，如患病不断之毒瘤，甚苦难忍。唯有依止心之纯净清净，方为善法。贪、嗔等心執取不净，断施舍等而堕地狱。二者之间，唯于此四根中可得平等和睦。信强定弱，则定因勇懈而散乱；勇强定弱，则勇因定缺而躁动。定若与勇结合，则不易堕落散乱；勇若与定联合，则亦不易陨落；故两者应同等持治。由两者平等故生安住。
Api ca samādhikammikassa balavatīpi saddhā vaṭṭati. Evaṃ saddahanto okappento appanaṃ pāpuṇissati. Samādhipaññāsu pana samādhikammikassa ekaggatā balavatī vaṭṭati. Evañhi so appanaṃ pāpuṇāti. Vipassanākammikassa paññā balavatī vaṭṭati. Evañhi so lakkhaṇapaṭivedhaṃ pāpuṇāti. Ubhinnaṃ pana samatāyapi appanā hotiyeva. Sati pana sabbattha balavatī vaṭṭati. Sati hi cittaṃ uddhaccapakkhikānaṃ saddhāvīriyapaññānaṃ vasena uddhaccapātato , kosajjapakkhikena ca samādhinā kosajjapātato rakkhati. Tasmā sā loṇadhūpanaṃ viya sabbabyañjanesu, sabbakammikaamacco viya ca sabbarājakiccesu sabbattha icchitabbā. Tenāha ‘‘sati ca pana sabbatthikā vuttā bhagavatā. Kiṃ kāraṇā? Cittañhi satipaṭisaraṇaṃ, ārakkhapaccupaṭṭhānā ca sati, na vinā satiyā cittassa paggahaniggaho hotī’’ti.
又，修定者即使勇猛，其信亦当起。只有信根增长且立即修定，方能达入安住定。修慧者慧根增长，方能洞见法相。二者亦应同等调摄修习。念根在一切时处皆应坚固增长。念者能护持心，断诸散乱动摇，是信、勇、慧三根生起及衰亡之主导。故如同盐丸在各种调料中均必不可少，及如诸行之总纲，有如国王之统治；故经中云：「念为一切处所共称，为何？以心赖念而得到保护，若无念，心无法维持安住。」
Duppaññapuggalaparivajjanā nāma khandhādibhede anogāḷhapaññānaṃ dummedhapuggalānaṃ ārakā parivajjanaṃ. Paññavantapuggalasevanā nāma samapaññāsalakkhaṇapariggāhikāya udayabbayapaññāya samannāgatapuggalasevanā. Gambhīrañāṇacariyapaccavekkhaṇā nāma gambhīresu khandhādīsu pavattāya gambhīrapaññāya pabhedapaccavekkhaṇā. Tadadhimuttatā nāma ṭhānanisajjādīsu dhammavicayasambojjhaṅgasamuṭṭhāpanatthaṃ ninnapoṇapabbhāracittatā. Evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūrī hoti.
所谓蔽归无慧者者，乃五蕴等法分别上无坚定智慧者，乃愚痴人之蔽垢。所谓有慧者之伴侣，则为具备均等智慧之特征，能够体认现法起灭之人。在深妙智慧上自审视者，为于诸蕴等法中之深入妙理之辨证反观者。所谓成熟至极者，为于诸所立基底之处，作为明显觉悟因素周全成熟之现成心态。由此所生者，乃阿拉汉道之修习乃至圆满善果。
Ekādasa dhammā vīriyasambojjhaṅgassa uppādāya saṃvattanti – apāyabhayapaccavekkhaṇatā, ānisaṃsadassāvitā, gamanavīthipaccavekkhaṇatā, piṇḍapātāpacāyanatā, dāyajjamahattapaccavekkhaṇatā, satthumahattapaccavekkhaṇatā, jātimahattapaccavekkhaṇatā, sabrahmacārimahattapaccavekkhaṇatā, kusītapuggalaparivajjanatā, āraddhavīriyapuggalasevanatā, tadadhimuttatāti.
勇猛觉支生起时，有十一法随之而现——厌恶趣畏难深入，知缘相有见，行路威仪察观，布施离失遣散，施主尊敬观察，师长尊敬观察，生死畏惧观察，清净行者敬重观察，恶人远离观察，勇猛行者之相随，及其至实显现等。
Tattha ‘‘nirayesu pañcavidhabandhanakammakāraṇato paṭṭhāya mahādukkhaṃ anubhavanakālepi, tiracchānayoniyaṃ jālakhipanakumīnādīhi gahitakālepi, pājanakaṇṭakādippahāratunnassa pana sakaṭavahanādikālepi, pettivisaye anekānipi vassasahassāni ekaṃ buddhantarampi khuppipāsāhi āturībhūtakālepi, kālakañcikaasuresu saṭṭhihatthaasītihatthappamāṇena aṭṭhicammamatteneva attabhāvena vātātapādidukkhānubhavanakālepi na sakkā vīriyasambojjhaṅgaṃ uppādetuṃ. Ayameva te bhikkhu kālo’’ti evaṃ apāyabhayaṃ paccavekkhantassāpi vīriyasambojjhaṅgo uppajjati.
其中论曰：虽然地狱诸多束缚之业令众生苦受极难，及饿鬼畜生被网罗受苦，车夫等人受劳役疾苦；饿鬼界长久受苦与一佛出世期间得极饥渴之苦；萎老衰弱病妖受风寒热痛之苦等，然当此时亦不能生起勇猛觉支。曰：『此时即是汝等比库能够发起勇猛觉支之时。』即于他时不能生起则不论。
‘‘Na sakkā kusītena navalokuttaradhammaṃ laddhuṃ, āraddhavīriyeneva sakkā ayamānisaṃso vīriyassā’’ti evaṃ ānisaṃsadassāvinopi uppajjati. ‘‘Sabbabuddha-paccekabuddha-mahāsāvakeheva gatamaggo te gantabbo. So ca na sakkā kusītena gantu’’nti evaṃ gamanavīthiṃ paccavekkhantassāpi uppajjati.
“不能靠懒惰而获得新的更高的境界，唯有凭勤勉精进才能得到这种功德。”由此，即使是精进的见解者也会生起如是观念：诸佛、辟支佛、大弟子们所行之路都必须去往，且自己不能靠懒惰而达此去处。
‘‘Ye taṃ piṇḍapātādīhi upaṭṭhahanti, ime te manussā neva ñātakā, na dāsakammakarā, nāpi ‘taṃ nissāya jīvissāmā’ti te paṇītāni piṇḍapātādīni denti. Atha kho attano kārānaṃ mahapphalataṃ paccāsīsamānā denti. Satthārāpi ‘‘ayaṃ ime paccaye paribhuñjitvā kāyadaḷhibahulo sukhaṃ viharissatī’’ti na evaṃ sampassatā tuyhaṃ paccayā anuññātā, atha kho ‘‘ayaṃ ime paribhuñjamānova samaṇadhammaṃ katvā vaṭṭadukkhato muccissatī’ti te paccayā anuññātā, so dāni tvaṃ kusīto viharanto na taṃ piṇḍaṃ apacāyissasi, āraddhavīriyasseva hi piṇḍapātāpacāyanaṃ nāma hotī’’ti evaṃ piṇḍapātāpacāyanaṃ paccavekkhantassāpi uppajjati mahāmittattherassa viya.
“那些承当乞食等的人，他们不是你的亲属，不是你的奴仆，也不是为了‘依赖某人而生活’才给予你乞食的。他们是在承认你因自己的因缘果报而获得丰硕的成果。师长们也说：‘他们因着依凭你的因缘而得以生活，虽身体劳苦却安乐度日。’你若不亲证此理，就无法理解这些因缘；如果认识到‘他们依靠你修持出家法门，将脱离轮回之苦’，便会明了，你若抱懒惰而生活，不会获得这个乞食，只有凭精进才有乞食的获得。”这也是在思维乞食的获得道理时，生起的如是念。此理与长老大德所言相类同。
Thero kira kassakaleṇe nāma paṭivasati. Tasseva gocaragāme ekā mahāupāsikā theraṃ puttaṃ katvā paṭijaggati. Sā ekadivasaṃ araññaṃ gacchantī dhītaraṃ āha – ‘‘amma, asukasmiṃ ṭhāne purāṇataṇḍulā, asukasmiṃ khīraṃ, asukasmiṃ sappi, asukasmiṃ phāṇitaṃ, tava bhātikassa ayyamittassa āgatakāle bhattaṃ pacitvā khīrasappiphāṇitehi saddhiṃ dehi, tvañca bhuñjeyyāsi, ahaṃ pana hiyyo pakkaṃ pārivāsikabhattaṃ kañjiyena bhuttāmhī’’ti. ‘‘Divā kiṃ bhuñjissasi, ammā’’ti? ‘‘Sākapaṇṇaṃ pakkhipitvā kaṇataṇḍulehi ambilayāguṃ pacitvā ṭhapehi, ammā’’ti.
有一位长老名叫咖萨迦莲。在他之田野村落，有一位大居士，将长老视为儿子养育。有一天，她出入森林，告诉女儿说：“母亲在这病中之处已有旧米、牛乳、糖、酥油；待我主人回家时，将煮这些与主人同食，你也吃。昨日我已备了妥当的便饭，以酱菜佐食。”女儿问：“母亲，白天打算吃什么？”居士答：“我将烧烤鹰嘴豆，用旧米与鹰嘴豆加酸橙汤煮成菜，以此为食，母亲。”
Thero cīvaraṃ pārupitvā pattaṃ nīharantova taṃ saddaṃ sutvā attānaṃ ovadi ‘‘mahāupāsikā kira kañjiyena pārivāsikabhattaṃ bhuñjitvā divāpi kaṇapaṇṇambilayāguṃ bhuñjissati, tuyhaṃ atthāya pana purāṇataṇḍulādīni ācikkhati, taṃ nissāya kho panesā neva khettaṃ na vatthuṃ na bhattaṃ na vatthaṃ paccāsīsati, tisso pana sampattiyo patthayamānā deti, tvaṃ etissā tā sampattiyo dātuṃ sakkhissasi , na sakkhissasīti, ayaṃ kho pana piṇḍapāto tayā sarāgena sadosena samohena na sakkā gaṇhitu’’nti pattaṃ thavikāya pakkhipitvā gaṇṭhikaṃ muñcitvā nivattitvā kassakaleṇameva gantvā pattaṃ heṭṭhāmañce, cīvaraṃ cīvaravaṃse ṭhapetvā ‘‘arahattaṃ apāpuṇitvā na nikkhamissāmī’’ti vīriyaṃ adhiṭṭhahitvā nisīdi . Dīgharattaṃ appamatto hutvā nivutthabhikkhu vipassanaṃ vaḍḍhetvā purebhattameva arahattaṃ patvā vikasamānamiva padumaṃ mahākhīṇāsavo sitaṃ karontova nikkhami. Leṇadvāre rukkhamhi adhivatthā devatā –
长老听闻此言见女居士烧了便饭，劝诫自己：“大居士用酱菜佐便饭，且白天食用鹰嘴豆和鹰嘴豆酸橙汤，你为利益她而供应旧米等粮食。依此因缘，她既不会赐予田地、宅舍、食物及财物，现今则显现有三种功德，你可否胜任给予她这三种功德？不可胜任。此乞食因你与她血缘、情谊、方便之缘而胜生，非由他得。”说毕，长老扔下便饭，解开绳结返回咖萨迦莲村。他将便饭置于衣物中，心意坚决说：“未得阿拉汉果，不出家门。”长老长久精进不懈，修习内观禅，终在前生所食得之粮食基础上，得阿拉汉果，渐次显现如同莲华般大大净除一切烦恼，安住涅槃。居处林屋门外树上，护持神祇说：
‘‘Namo te purisājañña, namo te purisuttama;
“敬礼你这等人间的君主，敬礼你这等至上圣者；
Yassa te āsavā khīṇā, dakkhiṇeyyosi mārisā’’ti. –
你已断除所有烦恼，南方的魔王将不能侵害你。”
Udānaṃ udānetvā ‘‘bhante, piṇḍāya paviṭṭhānaṃ tumhādisānaṃ arahantānaṃ bhikkhaṃ datvā mahallakitthiyo dukkhā muccissantī’’ti āha. Thero uṭṭhahitvā dvāraṃ vivaritvā kālaṃ olokento ‘‘pātoyevā’’ti ñatvā pattacīvaraṃ ādāya gāmaṃ pāvisi.
祷告结束后，[有人]对比库说：「尊者们，为供养比库们施食供养阿拉汉，诸比库们若受此供养，声闻、缘觉则得离苦。」长老于是起身，开门环顾时节，知时已到，便着袈裟进入村庄。
Dārikāpi bhattaṃ sampādetvā ‘‘idāni me bhātā āgamissati, idāni āgamissatī’’ti dvāraṃ olokayamānā nisīdi. Sā there gharadvāraṃ sampatte pattaṃ gahetvā sappiphāṇitayojitassa khīrapiṇḍapātassa pūretvā hatthe ṭhapesi. Thero ‘‘sukhaṃ hotū’’ti anumodanaṃ katvā pakkāmi. Sāpi taṃ olokayamānāva aṭṭhāsi. Therassa hi tadā ativiya parisuddho chavivaṇṇo ahosi, vippasannāni indriyāni, mukhaṃ bandhanā muttatālapakkaṃ viya ativiya virocittha.
女眷也为他备办食物，想着「现在我兄弟要来，现今他将至」，边望门而坐。此女将盛满食物与牛奶的盘子拿到门前，置于手中。长老称许：「愿安乐！」随后离去。她见着长老如此，也马上起身。此时长老身色极其清净，似白麝香般，诸根清明，面容似解开束缚的红莲花，光彩异常熠熠。
Mahāupāsikā araññato āgantvā ‘‘kiṃ, amma, bhātiko te āgato’’ti pucchi. Sā sabbaṃ taṃ pavattiṃ ārocesi. Upāsikā ‘‘ajja me puttassa pabbajitakiccaṃ matthakaṃ patta’’nti ñatvā ‘‘abhiramati te, amma, bhātā buddhasāsane, na ukkaṇṭhatī’’ti āha.
一位大居士从林中来，问道：「姐，弟弟来了么？」她便详说一切经过。居士答说：「我今日记起你儿子出家事，姐弟俩都欢喜佛法，毫无怨恨。」
‘‘Mahantaṃ kho panetaṃ satthudāyajjaṃ, yadidaṃ satta ariyadhanāni nāma, taṃ na sakkā kusītena gahetuṃ. Yathā hi vippaṭipannaṃ puttaṃ mātāpitaro ‘ayaṃ amhākaṃ aputto’ti paribāhiraṃ karonti, so tesaṃ accayena dāyajjaṃ na labhati, evaṃ kusītopi idaṃ ariyadhanadāyajjaṃ na labhati , āraddhavīriyova labhatī’’ti dāyajjamahattaṃ paccavekkhatopi uppajjati.
居士言：「这出家礼遇非常宏大，是称为七种圣宝的法器，不能由恶人得到。就像弃绝的儿子，父母骂他“他不是我儿”，那样，此出家宝具恶人不能得，只有尽心修行者才得此礼遇。」她观察此出家礼遇之大，心中生起敬重。
‘‘Mahā kho pana te satthā, satthuno hi te mātukucchismiṃ paṭisandhiggahaṇakālepi abhinikkhamanepi abhisambodhiyampi dhammacakkappavattana-yamakapāṭihāriya-devorohana-āyusaṅkhāravossajjanesupi parinibbānakālepi dasasahassilokadhātu akampittha. Yuttaṃ nu kho te evarūpassa satthu sāsane pabbajitvā kusītena bhavitu’’nti evaṃ satthumahattaṃ paccavekkhatopi uppajjati.
她又言：「你师长生伟大，师长即使在母胎起身，成道初转法轮，受天尊们欢迎，无难涅槃时亦不动摇，身具万年寿命。你依这师长之教出家，从恶人行恶得以断，不是吗？」如是她又观察师长伟大，深生敬意。
‘‘Jātiyāpi tvaṃ idāni na lāmakajātiko, asambhinnāya mahāsammatapaveṇiyā āgataukkākarājavaṃse jātosi, suddhodanamahārājassa ca mahāmāyādeviyā ca nattā, rāhulabhaddassa kaniṭṭho, tayā nāma evarūpena jinaputtena hutvā na yuttaṃ kusītena viharitu’’nti evaṃ jātimahattaṃ paccavekkhatopi uppajjati.
居士仍言：「你现在并非出生于卑贱之家，而是出身于清净尊贵的士族出身，乃是净城王和摩耶王后的后裔，拉胡拉是你最小兄弟，既然出家者是如此仁王之子，岂能忍受恶人共处？」她如此观察出身伟大，亦深生敬意。
‘‘Sāriputtamoggallānā ceva asīti mahāsāvakā ca vīriyeneva lokuttaradhammaṃ paṭivijjhiṃsu. Tvaṃ pana etesaṃ sabrahmacārīnaṃ maggaṃ paṭipajjasi, na paṭipajjasī’’ti evaṃ sabrahmacārimahattaṃ paccavekkhatopi uppajjati.
‘‘沙利好友摩诃萨瓦卡们等凭借精进力，洞察世间最高法。你却未曾随顺这些同修的修行道路，未能证悟此理。’’由此，于对比全体同修所持修道的重大反观，生起如此见解。
Kucchiṃ pūretvā ṭhitaajagarasadise vissaṭṭhakāyikacetasikavīriye kusītapuggale parivajjentassāpi, āraddhavīriye pahitatte puggale sevantassāpi ṭhānanisajjādīsu vīriyuppādanatthaṃ ninnapoṇapabbhāracittassāpi uppajjati. Evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūrī hoti.
即便姿态似立定的眼镜蛇，精神和意念充满勇猛的众生若能忍避损害之事，即便对起发精进、致力修行的众生侍奉，也于其处所坐卧等因精进发起，生起守护身心不堕退的意念。对于如是产生的意境，借阿拉汉果位的修道充满圆满。
Ekādasa dhammā pītisambojjhaṅgassa uppādāya saṃvattanti – buddhānussati dhammo, saṅgho, sīlaṃ, cāgo, devatānussati, upasamānussati, lūkhapuggalaparivajjanatā, siniddhapuggalasevanatā, pasādanīyasuttantapaccavekkhaṇatā, tadadhimuttatāti.
十一种法，导致欢喜觉支产生，依次是：忆佛恩、法、僧，守戒，布施，忆天众，忆息调心，忏悔污秽的人，侍奉成就的人，思维被赞扬教诲，及其相应的彼岸般若。
Buddhaguṇe anussarantassāpi hi yāva upacārā sakalasarīraṃ pharamāno pītisambojjhaṅgo uppajjati, dhammasaṅghaguṇe anussarantassāpi, dīgharattaṃ akhaṇḍaṃ katvā rakkhitaṃ catupārisuddhisīlaṃ paccavekkhantassāpi, gihino dasasīlapañcasīlāni paccavekkhantassāpi, dubbhikkhabhayādīsu paṇītaṃ bhojanaṃ sabrahmacārīnaṃ datvā ‘‘evaṃ nāma adamhā’’ti cāgaṃ paccavekkhantassāpi, gihinopi evarūpe kāle sīlavantānaṃ dinnadānaṃ paccavekkhantassāpi, yehi guṇehi samannāgatā devattaṃ pattā, tathārūpānaṃ attani atthitaṃ paccavekkhantassāpi, samāpattiyā vikkhambhitā kilesā saṭṭhipi sattatipi vassāni na samudācarantīti paccavekkhantassāpi, cetiyadassanabodhidassanatheradassanesu asakkaccakiriyāya saṃsūcitalūkhabhāve buddhādīsu pasādasinehābhāvena gadrabhapiṭṭharajasadise lūkhapuggale parivajjentassāpi, buddhādīsu pasādabahule muducitte siniddhapuggale sevantassāpi, ratanattayaguṇaparidīpake pasādanīye suttante paccavekkhantassāpi, ṭhānanisajjādīsu pītiuppādanatthaṃ ninnapoṇapabbhāracittassāpi uppajjati. Evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūrī hoti.
忆持佛德者，于身心献上供养时，欢喜觉支生起；忆持法僧德者，长久不间断住于四净戒时，欢喜觉支亦生起；居家者忆持十善及五戒，忍饥寒畏惧时施予优食为同修，称此布施为『不轻慢』，幸蒙知觉时欢喜觉支生起。居家之人于此时亦施舍戒德者，能获诸如天神之禄，守护自身所具诸善。记此修行，若历六七十年，烦恼不动摇，观如来、长老、尊者等教法之所此处，忏悔净洁及清净心侍奉污秽人等，慈悲心供养佛等，观尊贵佛法教诲与欢喜觉支，起坐卧处意念，内心安稳之意由此而生。如此产生的修道，借阿拉汉果位，修行圆满。
Satta dhammā passaddhisambojjhaṅgassa uppādāya saṃvattanti – paṇītabhojanasevanatā, utusukhasevanatā, iriyāpathasukhasevanatā, majjhattapayogatā, sāraddhakāyapuggalaparivajjanatā, passaddhakāya-puggalasevanatā, tadadhimuttatāti.
七种法，令净定觉支生起者：善食享用，享季节安乐，行路安乐，内外平衡，忍耐信心强的众生侍奉，身心安稳的众生侍奉，以及其彼岸圆满。
Paṇītañhi siniddhaṃ bhojanaṃ bhuñjantassāpi, sītuṇhesu utūsu ṭhānādīsu ca iriyāpathesu sappāyaṃ utuñca iriyāpathañca sevantassāpi passaddhi uppajjati. Yo pana mahāpurisajātiko sabbautuiriyāpathakkhamova hoti, na taṃ sandhāyetaṃ vuttaṃ. Yassa sabhāgavisabhāgatā atthi, tasseva visabhāge utuiriyāpathe vajjetvā sabhāge sevantassa uppajjati. Majjhattapayogo vuccati attano ca parassa ca kammassakatapaccavekkhaṇā. Iminā majjhattapayogena uppajjati. Yo leḍḍudaṇḍādīhi paraṃ viheṭhayamānova vicarati, evarūpaṃ sāraddhakāyapuggalaṃ parivajjentassāpi, saṃyatapādapāṇiṃ passaddhakāyaṃ puggalaṃ sevantassāpi, ṭhānanisajjādīsu passaddhiuppādanatthāya ninnapoṇapabbhāracittassāpi uppajjati. Evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūrī hoti.
即便食受优饮，季节适时，行路顺利，亦因此生净定。若某伟人天性，如同常安然驾驭所有行路，则因其所领分配不同区段，对其所乘道段也得以安稳称誉。内外平衡者，即反观己与他者因缘结果相应。借此平衡之故，生起此净定。若其行为如大树枝杈摇晃般不稳，其所侍奉具信心之身心仁者，行止亦守约束，故而对稳固身心的众生侍奉，在其坐卧处亦因守护身心不堕退而生净定。此修行若生起，借阿拉汉果位，修行圆满。
Dasa dhammā samādhisambojjhaṅgassa uppādāya saṃvattanti – vatthuvisadakiriyatā, indriyasamattapaṭipādanatā, nimittakusalatā, samaye cittassa paggaṇhanatā, samaye cittassa niggaṇhanatā, samaye sampahaṃsanatā, samaye ajjhupekkhanatā, asamāhitapuggalaparivajjanatā, samāhitapuggalasevanatā, tadadhimuttatāti. Tattha vatthuvisadakiriyatā ca indriyasamattapaṭipādanatā ca vuttanayeneva veditabbā.
十种法随三昧觉支的产生而现起者为——清净现前，根门调伏行，缘相善巧，时起心的摄受，时断心的制伏，时灭心的摧毁，时的平等观，不亲近心未定者，不离心已定者，此为相应。其中文意为清净现前与根门调伏行，应当依教义如此理解。
Nimittakusalatā nāma kasiṇanimittassa uggahaṇakusalatā. Samaye cittassa paggaṇhanatāti yasmiṃ samaye atisithilavīriyatādīhi līnaṃ cittaṃ hoti, tasmiṃ samaye dhammavicayavīriyapītisambojjhaṅgasamuṭṭhāpanena tassa paggaṇhanaṃ. Samaye cittassa niggaṇhanatāti yasmiṃ samaye accāraddhavīriyatādīhi uddhataṃ cittaṃ hoti, tasmiṃ samaye passaddhisamādhiupekkhāsambojjhaṅgasamuṭṭhāpanena tassa niggaṇhanaṃ. Samaye sampahaṃsanatāti yasmiṃ samaye cittaṃ paññāpayogamandatāya vā upasamasukhānaṃ vigamena vā nirassādaṃ hoti, tasmiṃ samaye aṭṭhasaṃvegavatthupaccavekkhaṇena saṃvejeti. Aṭṭha saṃvegavatthūni nāma jātijarābyādhimaraṇāni cattāri, apāyadukkhaṃ pañcamaṃ, atīte vaṭṭamūlakaṃ dukkhaṃ, anāgate vaṭṭamūlakaṃ dukkhaṃ, paccuppanne āhārapariyeṭṭhimūlakaṃ dukkhanti. Ratanattayaguṇānussaraṇena ca pasādaṃ janeti, ayaṃ vuccati ‘‘samaye sampahaṃsanatā’’ti.
缘相善巧者，即结集境相之善巧。时起心的摄受者，谓当时心因过懈怠、精进退失等而松散，恢复为具觉知法喜三昧觉支而起摄受。时断心的制伏者，谓当时心因怠惰等而烦躁，凭清净定禅觉支的起而制伏。时灭心的摧毁者，谓当时心因智慧用功不坚或禅定安乐消散时，由思惟八种急念缘而激发。所言八种急念缘，为生老病死四苦，恶趣之苦，过去轮回之苦，将来轮回之苦，如今食戒违法之苦等。因念三宝德行增摄而生欢喜，此谓时灭心的摧毁。
Samaye ajjhupekkhanatā nāma yasmiṃ samaye sammāpaṭipattiṃ āgamma alīnaṃ anuddhataṃ anirassādaṃ ārammaṇe samappavattaṃ samathavīthipaṭipannaṃ cittaṃ hoti, tadāssa paggahaniggahasampahaṃsanesu na byāpāraṃ āpajjati sārathi viya samappavattesu assesu. Ayaṃ vuccati ‘‘samaye ajjhupekkhanatā’’ti. Asamāhitapuggalaparivajjanatā nāma upacāraṃ vā appanaṃ vā appattānaṃ vikkhittacittānaṃ puggalānaṃ ārakā parivajjanaṃ. Samāhitapuggalasevanatā nāma upacārena vā appanāya vā samāhitacittānaṃ sevanā bhajanā payirupāsanā. Tadadhimuttatā nāma ṭhānanisajjādīsu samādhiuppādanatthameva ninnapoṇapabbhāracittatā. Evañhi paṭipajjato esa uppajjati. Evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūrī hoti.
时的平等观者，即当时心修正道已入而心离散失、懈怠、无忧无喜，专入禅定之心，似驾驭驭士在行时不生杂念，此谓时的平等观。心未定者不亲近者，指心散漫之人，众多散乱心性之人，被远离不往。心已定者亲近者，谓以由修正方法得定之心，安住调摄，从事供养彼等。这等因专精禅定定立，起于起立、坐卧等而梦寤，心无牵挂意志集中的状态。修行如此果成，乃能达阿拉汉果之究竟。
Pañca dhammā upekkhāsambojjhaṅgassa uppādāya saṃvattanti – sattamajjhattatā, saṅkhāramajjhattatā, sattasaṅkhārakelāyanapuggalaparivajjanatā, sattasaṅkhāramajjhattapuggalasevanatā, tadadhimuttatāti. Tattha dvīhākārehi sattamajjhattataṃ samuṭṭhāpeti – ‘‘tvaṃ attanova kammena āgantvā attanova kammena gamissasi, esopi attano kammena āgantvā attanova kammena gamissati, tvaṃ kaṃ kelāyasī’’ti evaṃ kammassakatapaccavekkhaṇena ca – ‘‘paramatthato sattoyeva natthi, so tvaṃ kaṃ kelāyasī’’ti evaṃ nissattapaccavekkhaṇena ca. Dvīhevākārehi saṅkhāramajjhattataṃ samuṭṭhāpeti – ‘‘idaṃ cīvaraṃ anupubbena vaṇṇavikāratañceva jiṇṇabhāvañca upagantvā pādapuñchanacoḷakaṃ hutvā yaṭṭhikoṭiyā chaḍḍanīyaṃ bhavissati, sace panassa sāmiko bhaveyya , nāyaṃ evaṃ vinassituṃ dadeyyā’’ti evaṃ assāmikabhāvapaccavekkhaṇena ca, ‘‘anaddhaniyaṃ idaṃ tāvakālika’’nti evaṃ tāvakālikabhāvapaccavekkhaṇena ca. Yathā ca cīvare, evaṃ pattādīsupi yojanā kātabbā.
五种法随平等觉支的现起而行者为——我执中道，行执中道，行执中道护持者，行执中道之亲近，以及以此为根本。此中以两种方式起执中道无所依者，如“你自己是由业所致而来，所行亦由业所致将去。此人是何等执持所缚呢？”依业力審察，如此观照：“从究竟实相看无我执，是何所系缚？” 由此亦生执中道缘执持。以两种方式起行执中道者，谓结集衣物由变色、老旧体质等成破损，布片脱落，若为他人所有，则不可随意损毁。若我所有，则不可轻易施舍予他。此为非所有执持。若视所谓衣物瑕疵，问其领主：“此乃暂时之物，”虽请求予者，亦言：“我亦不常用，何必交付？”此名行执中道微细鉴别。如结集衣物等如是应当缝合。
Sattasaṅkhārakelāyanapuggalaparivajjanatāti ettha yo puggalo gihi vā attano puttadhītādike, pabbajito vā attano antevāsikasamānupajjhāyakādike mamāyati, sahatthāva nesaṃ kesacchedana-sūcikamma-cīvaradhovana-rajana-pattapacanādīni karoti, muhuttampi apassanto ‘‘asuko sāmaṇero kuhiṃ, asuko daharo kuhi’’nti bhantamigo viya ito cito ca āloketi, aññena kesacchedanādīnaṃ atthāya ‘‘muhuttaṃ tāva asukaṃ pesethā’’ti yāciyamānopi ‘‘amhepi taṃ attano kammaṃ na kārema, tumhe naṃ gahetvā kilamessathā’’ti na deti, ayaṃ sattakelāyano nāma. Yo pana cīvarapattathālakakattarayaṭṭhiādīni mamāyati, aññassa hatthena parāmasitumpi na deti, tāvakālikaṃ yācitopi ‘‘mayampi imaṃ dhanāyantā na paribhuñjāma, tumhākaṃ kiṃ dassāmā’’ti vadati, ayaṃ saṅkhārakelāyano nāma. Yo pana tesu dvīsupi vatthūsu majjhatto udāsino, ayaṃ sattasaṅkhāramajjhatto nāma. Iti ayaṃ upekkhāsambojjhaṅgo evarūpaṃ sattasaṅkhārakelāyanapuggalaṃ ārakā parivajjentassāpi, sattasaṅkhāramajjhattapuggalaṃ sevantassāpi, ṭhānanisajjādīsu taduppādanatthaṃ ninnapoṇapabbhāracittassāpi uppajjati. Evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūrī hoti.
行执中道护持者，即如前所述，有人护持己亲子女，或护持同居侍者，为其刈发、缝制衣物、洗净饭食、熏洗衣物，甚至一时不见而问“行者安否？童子安否？”如同忠犬般侍奉，如此护持称为行执中道护持。又有护持衣物等财物者，虽有人予取，亦不施舍，谓“我也不常用，何必让人执有？”此为结集执持者。若一时忽视衣物、财物等者，则称为行执中道中道无所依者。此等法随平等觉支、护持、执持及根本道法之产生而现。由此增长而遂成阿拉汉道之修。
Asubhanimittanti uddhumātakādibhedā dasa asubhārammaṇā dhammā. Yonisomanasikārabahulīkāroti ettha pana yonisomanasikāro nāma upāyamanasikāro, pathamanasikāro, uppādakamanasikāro. Apica cha dhammā kāmacchandassa pahānāya saṃvattanti – asubhanimittassa uggaho, asubhabhāvanānuyogo, indriyesu guttadvāratā, bhojane mattaññutā, kalyāṇamittatā, sappāyakathāti.
不净缘者，为头皮屑等十种不净境。称之为善巧思维，由于善巧思维多为希求正法，谓此念为方便思维、初念、修起念。并有六种法为离欲之修习，如不净缘结集、以不净相修习、护卫根门、持食适量、善友结伴及良言宽语等。
Dasavidhañhi asubhanimittaṃ uggaṇhantassāpi kāmacchando pahīyati, bhāventassāpi, indriyesu guttadvārassāpi, catunnaṃ pañcannaṃ ālopānaṃ okāse sati udakaṃ pivitvā yāpanasīlatāya bhojane mattaññunopi. Tenetaṃ vuttaṃ –
十种恶相的念起时，即使如欲贪心也会废弃，修习时，感官关闭，四种与五根遮蔽相应的障碍，念住时饮水，节制饮食适量。对此有言：
‘‘Cattāro pañca ālope, abhutvā udakaṃ pive;
「四五种障碍消失，饮水而止；
Alaṃ phāsuvihārāya, pahitattassa bhikkhuno’’ti. (theragā. 983);
不宜放纵游荡，乃是比库的正行。」（长老比库传983）
Asubhakammikatissattherasadise asubhabhāvanārate kalyāṇamitte sevantassāpi kāmacchando pahīyati, ṭhānanisajjādīsu dasaasubhanimittāya-sappāyakathāyapi pahīyati. Tena vuttaṃ ‘‘cha dhammā kāmacchandassa pahānāya saṃvattantī’’ti . Imehi pana chahi dhammehi pahīnassa kāmacchandassa arahattamaggena āyatiṃ anuppādo hoti.
于恶行身显著的长老中修习恶行观，实践善友比库时，如欲贪亦断除；出入坐卧等都有十种恶相及其障碍而断除。故有言：『六法随欲贪除灭而行』。此六法除尽时，断欲贪达阿拉汉境界，无后续生起。
Mettā cetovimuttīti ettha mettāti vutte appanāpi upacāropi vaṭṭati, cetovimuttīti appanāyeva. Yonisomanasikāro vuttalakkhaṇova. Apica cha dhammā byāpādassa pahānāya saṃvattanti – mettānimittassa uggaho, mettābhāvanānuyogo, kammassakatāpaccavekkhaṇatā, paṭisaṅkhānabahulatā, kalyāṇamittatā, sappāyakathāti.
慈心心解脱是指此处所说的慈，亦包括安止和近行；心解脱也即心安止。此为善巧思维之特征。且有六法与嗔恚断除随转——慈心所缘觉醒、慈心修习、业因考察、回忆充足、善友交往、障碍与障碍品克服。
Odissakaanodissakadisāpharaṇānañhi aññataravasena mettaṃ uggaṇhantassāpi byāpādo pahīyati, tathā odhisoanodhisodisāpharaṇavasena mettaṃ bhāventassāpi. ‘‘Tvaṃ etassa kuddho kiṃ karissasi? Kimassa sīlādīni nāsetuṃ sakkhissasi? Nanu tvaṃ attano kammena āgantvā attano kammeneva gamissasi? Parassa kujjhanaṃ nāma vītaccikaṅgāratattaayasalākagūthādīni gahetvā paraṃ paharitukāmatāsadisaṃ hoti. Esopi tava kuddho kiṃ karissati? Kiṃ te sīlādīni vināsetuṃ sakkhissati? Esa attano kammena āgantvā attano kammeneva gamissati? Appaṭicchitapaheṇakaṃ viya paṭivātaṃ khittarajomuṭṭhi viya ca etassevesa kodho matthake patissatī’’ti evaṃ attano ca parassa ca kammassakataṃ paccavekkhatopi, ubhayakammassakataṃ paccavekkhitvā paṭisaṅkhāne ṭhitassāpi, assaguttattherasadise mettābhāvanārate kalyāṇamitte sevantassāpi byāpādo pahīyati, ṭhānanisajjādīsu mettānissitasappāyakathāyapi pahīyati. Tena vuttaṃ ‘‘cha dhammā byāpādassa pahānāya saṃvattantī’’ti . Imehi pana chahi dhammehi pahīnassa byāpādassa anāgāmimaggena āyatiṃ anuppādo hoti.
无论东方或西方或四方守护，若起慈心，嗔恚即断除；修持慈心亦然。"汝愤怒时将作何事？何能摧破戒律等？汝若承受自业，共随自业走去。伤他者常持不净荆条等器构心，欲加害人。如是愤怒将作何用？何能摧破戒律？此乃随自身业共行。怒气如不可汝之仇恨如翻覆荆棘盘卷，覆顶而下。"此表述乃审视自身与他人业因后，随业回忆定，似长老阿萨古陀示例。于慈心修习，善友相随，嗔恚亦断除；于出入坐卧，随慈心原因障碍亦断除。故有言：『六法随嗔恚除灭而行』。此六法除净嗔恚，断后生继续道生起。
Atthi bhikkhave aratītiādi vuttatthameva. Api ca cha dhammā thinamiddhassa pahānāya saṃvattanti – atibhojane nimittaggāho, iriyāpathasamparivattanatā, ālokasaññāmanasikāro, abbhokāsavāso, kalyāṇamittatā, sappāyakathāti.
比库们，‘厌弃’等诸词所说的义，正是此处意指的含义。且有六种法门行于昏沉睡眠的断除，即：过度饮食的缘起，行路反复来回，观照光亮的心念触境，身体安稳不动，以及善友相伴和美言语等。
Āharahatthakaṃ, bhuttavamitakaṃ, tatravaṭṭakaṃ, alaṃsāṭakaṃ, kākamāsakabhojanaṃ bhuñjitvā rattiṭṭhānadivāṭṭhāne nisinnassa hi samaṇadhammaṃ karoto thinamiddhaṃ mahāhatthī viya ottharantaṃ āgacchati, catupañcaālopaokāsaṃ pana ṭhapetvā pānīyaṃ pivitvā yāpanasīlassa bhikkhuno taṃ na hotīti evaṃ atibhojane nimittaṃ gaṇhantassapi thinamiddhaṃ pahīyati. Yasmiṃ iriyāpathe thinamiddhaṃ okkamati, tato aññaṃ parivattentassāpi, rattiṃ candālokadīpālokaukkāloke divā sūriyālokaṃ manasikarontassāpi, abbhokāse vasantassāpi, mahākassapattherasadise pahīnathinamiddhe kalyāṇamitte sevantassāpi thinamiddhaṃ pahīyati, ṭhānanisajjādīsu dhutaṅganissitasappāyakathāyapi pahīyati. Tena vuttaṃ ‘‘cha dhammā thinamiddhassa pahānāya saṃvattantī’’ti. Imehi pana chahi dhammehi pahīnassa thinamiddhassa arahattamaggena āyatiṃ anuppādo hoti.
譬如一比库，手持钵盂，吃完了饭，系好袈裟，进食着饭食如乌鸦河雀所食之类。夜晚、昼间安住之处静坐，修习沙门法门。昏沉睡眠如大象脱离束缚一般离去。烧除四五寒热等杂相后，饮水后继续修持，不为修持戒律的比库所弃。以此从过度饮食而起的缘仍被断除。若在行路时生昏沉睡眠，夜晚观月光灯光，白昼观太阳光，身心安稳者则断除昏沉睡眠。修学如大咖萨巴长老般，结社善友陪伴，或行住坐卧时修习善知识所说的法门，昏沉睡眠皆断除。故云“六法断除昏沉睡眠”。由此六法去除昏沉睡眠，得证阿拉汉果后，永无再次生起。
Atthi bhikkhave cetaso vūpasamotiādīni vuttatthāneva. Apica cha dhammā uddhaccakukkuccassa pahānāya saṃvattanti – bahussutatā, paripucchakatā, vinaye pakataññutā, vuddhasevitatā, kalyāṇamittatā, sappāyakathāti.
比库们，‘心息’等词所说的义，正是此处所指。且有六法行于掉举追悔的断除，即：多闻、勤问、对律清晰明了、勤于增长修持、善友相伴与美言语。
Bāhusaccenapi hi ekaṃ vā dve vā tayo vā cattāro vā pañca vā nikāye pāḷivasena ca atthavasena ca uggaṇhantassāpi uddhaccakukkuccaṃ pahīyati, kappiyākappiyaparipucchābahulassāpi, vinayapaññattiyaṃ ciṇṇavasībhāvatāya pakataññunopi, vuddhe mahallakatthere upasaṅkamantassāpi, upālittherasadise vinayadhare kalyāṇamitte sevantassāpi, uddhaccakukkuccaṃ pahīyati, ṭhānanisajjādīsu kappiyākappiyanissitasappāyakathāyapi pahīyati. Tena vuttaṃ ‘‘cha dhammā uddhaccakukkuccassa pahānāya saṃvattantī’’ti. Imehi pana chahi dhammehi pahīne uddhaccakukkucce uddhaccassa arahattamaggena, kukkuccassa anāgāmimaggena āyatiṃ anuppādo hotīti.
多闻中，一或二三四五部经，用巴利文原义与含义相辅佐，掉举追悔亦断除。频繁询问善恶正误之事，明晰了律戒内容之智者，增长修行的比库，或如上座乌巴离等修持著律师，亦是善知识陪伴，掉举追悔被断除。行住坐卧，依据被许可或不许可之事修持美言语，掉举追悔断除。故云“六法断除掉举追悔”。由此六法灭掉掉举追悔，阿拉汉果得以永断，非来世再生。
Kusalākusalā dhammātiādīnipi vuttatthāneva. Apica cha dhammā vicikicchāya pahānāya saṃvattanti – bahussutatā, paripucchakatā, vinaye pakataññutā, adhimokkhabahulatā, kalyāṇamittatā, sappāyakathāti.
‘善恶法’等词含义正如此处所说。且有六法行于疑惑的断除，即：多闻、勤问、对律清晰明了、多重宣说经典、善友相伴以及美言语。
Bāhusaccenapi hi ekaṃ vā…pe… pañca vā nikāye pāḷivasena ca atthavasena ca uggaṇhantassāpi vicikicchā pahīyati, tīṇi ratanāni ārabbha paripucchābahulassāpi , vinaye ciṇṇavasībhāvassāpi, tīsu ratanesu okappaniyasaddhāsaṅkhātaadhimokkhabahulassāpi, saddhādhimutte vakkalittherasadise kalyāṇamitte sevantassāpi vicikicchā pahīyati, ṭhānanisajjādīsu tiṇṇaṃ ratanānaṃ guṇanissitasappāyakathāyapi pahīyati. Tena vuttaṃ ‘‘cha dhammā vicikicchāya pahānāya saṃvattantī’’ti. Imehi pana chahi dhammehi pahīnāya vicikicchāya sotāpattimaggena āyatiṃ anuppādo hoti. Iti bhagavā imasmiṃ sutte desanaṃ tīhi bhavehi nivattetvā arahattena kūṭaṃ gaṇhi. Desanāpariyosāne pañcasatā bhikkhū arahattaṃ pāpuṇiṃsu.
多闻中，一至五部经，借助巴利文原义与含义，疑惑亦被断除。三宝持守、勤于询问不懈，律教清晰之智者，多重宣说三宝，专注信心迫切增上比库，以及善知识音闻陪伴，疑惑断除。行住坐卧，同样依据持守三宝优劣之法与善言语，疑惑断除。故言‘六法断除疑惑’。由此六法断除疑惑，有此戒果始得阿拉汉果不可复生。世尊于此经中，遵循此三法而说法，住于三世，证得阿拉汉果。说法终了时，五百比库皆证阿拉汉果。
2. Pariyāyasuttavaṇṇanā二、方便经注释
§233
233. Dutiye sambahulāti vinayapariyāyena tayo janā sambahulāti vuccanti, tato paraṃ saṅgho. Suttantapariyāyena tayo tayo eva, tato uddhaṃ sambahulā. Idha suttantapariyāyena sambahulāti veditabbā. Piṇḍāya pavisiṃsūti piṇḍāya paviṭṭhā. Te pana na tāva paviṭṭhā, ‘‘pavisissāmā’’ti nikkhantattā pana pavisiṃsūti vuttā. Yathā kiṃ? Yathā ‘‘gāmaṃ gamissāmī’’ti nikkhantapuriso taṃ gāmaṃ apattopi ‘‘kahaṃ itthannāmo’’ti vutte ‘‘gāmaṃ gato’’ti vuccati, evaṃ. Paribbājakānaṃ ārāmoti jetavanassa avidūre aññatitthiyānaṃ paribbājakānaṃ ārāmo atthi, taṃ sandhāyetaṃ vuttaṃ. Samaṇo āvusoti āvuso tumhākaṃ satthā samaṇo gotamo.
第二种“多众”的说法，在律的注释中指三种众，之后则指众僧。经文注释里，这三种也是三重“多众”。这里以经文注释所说的“多众”为准。粮食进入称为“粮食进入”，而且不是尚未进去就说“我们进去吧”，而是出门时说“我们要进去”，进入后才称“粮食已经进入”。例如如何呢？就像有人出门说“我要去村子”，等到了村子时有人问“这叫什么村子？”则回答“去了那个村子”，也是如此。游方比库的寺院，据说在迦叶林不远有异教游方者的寺院，应当据此加以考察。比库朋友啊，你们的导师是游方比库果德玛。
Mayampi kho āvuso sāvakānaṃ evaṃ dhammaṃ desemāti titthiyānaṃ samaye ‘‘pañca nīvaraṇā pahātabbā, satta bojjhaṅgā bhāvetabbā’’ti etaṃ natthi . Te pana ārāmaṃ gantvā parisapariyante ṭhatvā aññaṃ olokento viya aññavihitakā viya hutvā bhagavato dhammadesanaṃ suṇanti. Tato ‘‘samaṇo gotamo ‘idaṃ pajahatha idaṃ bhāvethā’ti vadatī’’ti sallakkhetvā attano ārāmaṃ gantvā ārāmamajjhe āsanaṃ paññāpetvā upaṭṭhāyakaupaṭṭhāyikāhi parivutā sīsaṃ ukkhipitvā kāyaṃ unnāmetvā attano sayambhūñāṇena paṭividdhākāraṃ dassentā – ‘‘pañca nīvaraṇā nāma pahātabbā, satta bojjhaṅgā nāma bhāvetabbā’’ti kathenti.
朋友，我们这位弟子在异教的聚集之处宣讲此法时，有人反对说“应当断除五盖，应当修习七觉支”之说是不存在的。他们到寺院，围着转着站着，仿佛在瞧另一处布置，听闻世尊的法说。后来有传言说“游方比库果德玛说‘应当舍弃此，应当修习彼’”，于是他回到自己的寺院，在寺中设座坐下，有主持和住持陪伴，举起头，伸展身体，以自己的无生智慧作出对应演示——说“所谓五盖是应当断除的，所谓七觉支是应当修习的”。
Idha no āvusoti ettha idhāti imasmiṃ paññāpane. Ko visesoti kiṃ adhikaṃ? Ko adhippayāsoti ko adhikappayogo? Kiṃ nānākaraṇanti kiṃ nānattaṃ? Dhammadesanāya vā dhammadesananti yadidaṃ samaṇassa vā gotamassa dhammadesanāya saddhiṃ amhākaṃ dhammadesanaṃ, amhākaṃ vā dhammadesanāya saddhiṃ samaṇassa gotamassa dhammadesanaṃ ārabbha nānākaraṇaṃ vucceyya, taṃ kinnāmāti vadanti. Dutiyapadepi eseva nayo.
这里朋友的“在此”，即“在此宣说中”之意。何为“特殊”？何为“集会”？何谓差别？这里所说的“法说”乃指这位游方比库果德玛开始与我们一起说法的这一法说，若要分析有何种差别，则称为“何名”便是。次第说法也是同样原则。
Neva abhinandiṃsūti ‘‘evameva’’nti na sampaṭicchiṃsu. Nappaṭikkosiṃsūti ‘‘nayidaṃ eva’’nti na paṭisedhiṃsu. Kiṃ pana te pahontā evaṃ akaṃsu, udāhu appahontāti? Pahontā. Na hi te ettakaṃ kathaṃ kathetuṃ na sakkonti ‘‘āvuso tumhākaṃ samaye pañca nīvaraṇā pahātabbā nāma natthi, satta bojjhaṅgā bhāvetabbā nāma natthī’’ti. Evaṃ pana tesaṃ ahosi – ‘‘atthi no etaṃ kathāpābhataṃ, mayaṃ etaṃ satthu ārocessāma, atha no satthā madhuradhammadesanaṃ desessatī’’ti.
他们既不称赞为“就这样”，也不反对说“这正是那个”，他们对这种说法既不否定也不全然赞同。他们究竟为何做出这种态度呢？譬如说“不应该”的原因。确实如此。他们不能轻易说“朋友，此时此刻五盖须断除，七觉支须修习”并加以严格表达。于是他们便有此见：“这个说话不够周密，我们还是听从师尊，看看师尊以后是否宣说更为圆融妙法”。
Pariyāyoti kāraṇaṃ. Na ceva sampāyissantīti sampādetvā kathetuṃ na sakkhissanti. Uttariñca vighātanti asampāyanato uttarimpi dukkhaṃ āpajjissanti. Sampādetvā kathetuṃ asakkontānañhi dukkhaṃ uppajjati. Yathā taṃ, bhikkhave, avisayasminti ettha tanti nipātamattaṃ, yathāti kāraṇavacanaṃ, yasmā avisaye pañho pucchitoti attho. Sadevaketi saha devehi sadevake. Samārakādīsupi eseva nayo. Evaṃ tīṇi ṭhānāni loke pakkhipitvā dve pajāyāti, pañcahipi sattalokameva pariyādiyitvā etasmiṃ sadevakādibhede loke devaṃ vā manussaṃ vā na samanupassāmīti dīpeti. Ito vā pana sutvāti ito vā pana mama sāsanato sutvā. Ito sutvā hi tathāgato tathāgatasāvakopi ārādheyya, paritoseyya, aññathā ārādhanā nāma natthīti dasseti.
“注释”二字之意在于“缘由、原因”。不能说“没有做到”，因做到而不能说。加之阻碍，如不做到，后续必疼苦。不能做到却说，便生苦恼。譬如说“朋友，这里‘在彼处’一句仅是单独的附着词，‘在何处’是表原因的话，因为‘在彼处’是问题之所问”。“众生之士”即指诸天神众。“如魔王”等处亦是类似说法。这样将世界三种不同层面区分明确，由此分别指出天人及人类均不可等视。听闻此处，或依我的教导听闻。如是听闻时，正觉者跟随弟子当尊敬、令人欢喜，反之则无所尊敬之理。
Idāni attano tesaṃ pañhānaṃ veyyākaraṇena cittārādhanaṃ dassento katamo ca bhikkhave pariyāyotiādimāha. Tattha ajjhattaṃ kāmacchandoti attano pañcakkhandhe ārabbha uppannachandarāgo . Bahiddhā kāmacchandoti paresaṃ pañcakkhandhe ārabbha uppannachandarāgo. Uddesaṃ gacchatīti gaṇanaṃ gacchati. Ajjhattaṃ byāpādoti attano hatthapādādīsu uppannapaṭigho. Bahiddhā byāpādoti paresaṃ tesu uppannapaṭigho. Ajjhattaṃ dhammesu vicikicchāti attano khandhesu vimati. Bahiddhā dhammesu vicikicchāti bahiddhā aṭṭhasu ṭhānesu mahāvicikicchā. Ajjhattaṃ dhammesu satīti ajjhattike saṅkhāre paṭiggaṇhantassa uppannā sati. Bahiddhā dhammesu satīti bahiddhā saṅkhāre pariggaṇhantassa uppannā sati. Dhammavicayasambojjhaṅgepi eseva nayo.
现在朋友们就前述问题的解释，表现出心的归依，现在讲解何为“注释”等涵义。其内在义指“贪欲”，即自己五蕴中起的欲欲渴爱。外在义指他人五蕴中起的欲欲渴爱。针对缘起进行计算（分析）。内在义指“嗔恨”，即自己身手中的瞋恚。外在义指他人身手中起的瞋恚。内在义指心中的疑惑，对自己的蕴生烦恼。外在义指外在众多处所在的严重疑惑。内在义指对法的念，即内在蕴中承受的念。外在义指对法的念，即外在蕴中被感受到的念。对法的审察觉支也依此说明。
Kāyikanti caṅkamaṃ adhiṭṭhahantassa uppannavīriyaṃ. Cetasikanti – ‘‘na tāvāhaṃ imaṃ pallaṅkaṃ bhindissāmi, yāva me anupādāya āsavehi cittaṃ vimuccissatī’’ti evaṃ kāyapayogaṃ vinā uppannavīriyaṃ. Kāyappassaddhīti tiṇṇaṃ khandhānaṃ darathapassaddhi. Cittappassaddhīti viññāṇakkhandhassa darathapassaddhi. Upekkhāsambojjhaṅge satisambojjhaṅgasadisova vinicchayo.
所谓身体力行者，是指施行行止时所生的精进；所谓心念者，则是“我今不会破坏此安下之处，直到心因无着而断除烦恼”——这份结合身体用功而生的精进。身体安静，谓三蕴之中的色蕴安定清净；心安静，是识蕴中的安定清净。平等觉支中无分别念的正念，亦当如是分辨。
Imasmiṃ sutte missakasambojjhaṅgā kathitā. Etesu hi ajjhattadhammesu sati, pavicayo, upekkhāti ime attano khandhārammaṇattā lokiyāva honti, tathā maggaṃ apattaṃ kāyikavīriyaṃ. Avitakkaavicārā pana pītisamādhī kiñcāpi rūpāvacarā honti, rūpāvacare pana bojjhaṅgā na labbhantīti lokuttarāva honti. Ye ca therā brahmavihāravipassanāpādakajjhānādīsu bojjhaṅge uddharanti, tesaṃ matena rūpāvacarāpi arūpāvacarāpi honti. Bojjhaṅgesu hi arūpāvacare pītiyeva ekantena na labbhati, sesā cha missakāva hontīti. Desanāpariyosāne keci bhikkhū sotāpannā jātā, keci sakadāgāmī, keci anāgāmī, keci arahantoti.
这部经中讲到正念觉支的交互关系。因为这些内在之法，即正念、放任心解脱及平等心，均为自相所现的法，属于世俗法，故为修道所须；由此所生的身体精进则不能触及魔境。若无分辨心而生喜悦禅定，则成为某种形相定；而就这般禅定的觉支而言，并非道的觉支，而属超世间之范畴。诸长老由梵天禅、内观禅、止禅等觉支所提升，因此他们的禅定既有形相禅，也有无色相禅。在觉支中，无色禅界仅以喜悦生起为主，不独立具足，其他觉支则相辅相成。说法结束时，有些比库已得初果，有些得第二果，有些得无余涅槃果，亦有阿拉汉果。
3. Aggisuttavaṇṇanā三、火经注释
§234
234. Tatiye satiñca khvāhaṃ, bhikkhave, sabbatthikaṃ vadāmīti loṇadhūpanaṃ viya sabbakammikāmaccaṃ viya ca sabbattha icchitabbaṃ vadāmīti attho. Yathā hi loṇadhūpanaṃ sabbabyañjanesupi nivisati, yathā ca sabbakammiko amacco yodhakammampi karoti mantakammampi paṭihārakammampīti sabbakiccāni sādheti, evaṃ uddhatassa cittassa niggaṇhanaṃ, līnassa paggaṇhananti sabbametaṃ satiyā ijjhati, na sakkā vinā satiyā etaṃ sampādetuṃ, tasmā evamāha. Imasmiṃ sutte pubbabhāgavipassanā bojjhaṅgāva kathitā.
世尊在第三讲中说，正念无所不在，谨守如同盐入汤锅或脂油入百味中。正念将杂乱心统一、管束，为心染浊除去净化，正念的现起乃至无法无念皆凭正念。正因为如此，世尊教导内观法中的前行正念觉支。正念如盐油般渗透一切，令所得正行圆满，故此经中特别论述前行正念觉支。
4. Mettāsahagatasuttavaṇṇanā四、与慈俱经注释
§235
235. Catutthe mettāsahagatena cetasātiādi sabbaṃ sabbākārena visuddhimagge (visuddhi. 1.240-241) vitthāritameva. Mayampi kho, āvuso, sāvakānaṃ evaṃ dhammaṃ desemāti idampi te purimanayeneva satthu dhammadesanaṃ sutvā vadanti. Titthiyānañhi samaye pañcanīvaraṇappahānaṃ vā mettādibrahmavihārabhāvanā vā natthi. Kiṃ gatikā hotīti kiṃ nipphatti hoti. Kiṃ paramāti kiṃ uttamā. Kiṃ phalāti kiṃ ānisaṃsā. Kiṃ pariyosānāti kiṃ niṭṭhā. Mettāsahagatanti mettāya sahagataṃ saṃsaṭṭhaṃ sampayuttaṃ. Eseva nayo sabbattha. Vivekanissitādīni vuttatthāneva.
世尊在第四讲中，详细说明了以慈心等觉支为主的净化之道。我们弟子亦据此经文修习，得其正法。诸外道时，无有五盖分别断除，亦无慈心及梵行之培养。何者为路？何者为出口？何为最高？何为胜？何为果？何因？何为终结？所谓“慈心和合”者，即慈心结合所起的聚合现象，此理普适诸处。诸般悟入止观如分别执着，正是此理所在。
Appaṭikūlanti duvidhaṃ appaṭikūlaṃ – sattaappaṭikūlañca, saṅkhāraappaṭikūlañca. Tasmiṃ appaṭikūle iṭṭhe vatthusminti attho. Paṭikūlasaññīti aniṭṭhasaññī. Kathaṃ panettha evaṃ viharati? Asubhapharaṇaṃ vā aniccanti manasikāraṃ vā karonto. Vuttañhetaṃ paṭisambhidāyaṃ ‘‘kathaṃ appaṭikūle paṭikūlasaññī viharati. Iṭṭhasmiṃ vatthusmiṃ asubhāya vā pharati, aniccato vā upasaṃharatī’’ti. Paṭikūle pana aniṭṭhe vatthusmiṃ mettāpharaṇaṃ vā dhātumanasikāraṃ vā karonto appaṭikūlasaññī viharati nāma. Yathāha ‘‘kathaṃ paṭikūle appaṭikūlasaññī viharati. Aniṭṭhasmiṃ vatthusmiṃ mettāya vā pharati, dhātuto vā upasaṃharatī’’ti (paṭi. ma. 2.17). Ubhayamissakapadesupi eseva nayo. Appaṭikūlappaṭikūlesu hi tadeva asubhapharaṇaṃ vā aniccanti manasikāraṃ vā karonto paṭikūlasaññī viharati nāma. Paṭikūlāpaṭikūlesu ca tadeva mettāpharaṇaṃ vā dhātumanasikāraṃ vā karonto appaṭikūlasaññī viharati nāma. ‘‘Cakkhunā rūpaṃ disvā neva sumano hotī’’tiādinā (paṭi. ma. 2.17) nayena vuttaṃ pana chaḷaṅgupekkhaṃ pavattayamāno ‘‘appaṭikūle ca paṭikūle ca tadubhayaṃ abhinivajjetvā upekkhako tattha viharati sato sampajāno’’ti veditabbo.
所谓不相宜有二种：一是七情不相宜，一是行不相宜。所谓不相宜，是指“所求之物不如意”之义。所谓相宜知，是善见。如何于此维持不相宜心？是作“不净衣服”或“无常”之观想。经中有详细正解，云为何不相宜知能住于不相宜，则因有可乐之物或现象。相反，若于不相宜之物行慈于心，或作实相观，则为不相宜知。此乃两种不相宜之词用法。于有与无相宜两境中作观照，则正念正知即平等心护持其间，如《中部》所云：“见色而无喜悦”等理，故平等心乃不动之力也。
Ettāvatā ca imassa bhikkhuno mettāya tikacatukkajjhānaṃ nibbattetvā tadeva pādakaṃ katvā vipassanaṃ vaḍḍhetvā arahattaṃ pattassa saha vipassanāya maggasambojjhaṅgānaṃ ariyiddhiyā ca dassitattā desanā vinivaṭṭetabbā siyā. Idaṃ pana mettājhānaṃ pādakaṃ katvā saṅkhāre sammasantopi yo arahattaṃ pāpuṇituṃ na sakkoti, yasmā tassa arahattaparamā mettā na hoti. Yaṃparamā pana hoti, taṃ dassetabbaṃ. Tasmā tassa dassanatthaṃ ayaṃ desanā āraddhā. Parato sabbaso vā pana rūpasaññānaṃ samatikkamātiādīsupi iminā nayena puna desanārambhapayojanaṃ veditabbaṃ.
就此，比库当于慈心禅定中断尽三昧而标示法界，通过观慧增长并示现正念觉支及圣果之道，待住于调伏后以示现果德。若止于禅定不入慧，则不能得阿拉汉果，因为其慈心之力未能成熟。应于已成熟之处显现，而非盲修瞎炼。由此法义，后续亦能较离诸色之执，何为终结何为究竟，皆因此意复起授教之用。
Subhaparamanti subhaniṭṭhaṃ, subhakoṭikaṃ, subhanipphattiṃ. Idhapaññassāti idheva paññā assa, nayimaṃ lokaṃ atikkamatīti idhapañño, tassa idhapaññassa, lokiyapaññassāti attho. Uttarivimuttiṃ appaṭivijjhatoti lokuttaradhammaṃ appaṭivijjhantassa. Yo pana paṭivijjhituṃ sakkoti, tassa arahattaparamāva mettā hotīti attho. Karuṇādīsupi eseva nayo.
“善极之善，善终之善，善成之善。”此中所说“在此智慧”，意即“在此法中有智慧，非越彼此间世俗”；谓“在此明智者”，即有此智慧者，于世间不为所缚，故称“世俗智慧”。又说“彼解脱之法未为所知”，是指未入世外真实超越之法者。若能知解此法，此即阿拉汉完善之慈爱心。亦适用于悲、喜等此类心法。
Kasmā panetāsaṃ mettādīnaṃ subhaparamāditā vuttā bhagavatāti? Sabhāgavasena tassa tassa upanissayattā. Mettāvihārissa hi sattā appaṭikūlā honti, athassa appaṭikūlaparicayā appaṭikūlesu parisuddhavaṇṇesu nīlādīsu cittaṃ upasaṃharato appakasireneva tattha cittaṃ pakkhandati. Iti mettā subhavimokkhassa upanissayo hoti, na tato paraṃ, tasmā subhaparamāti vuttā.
何以称此等慈、悲等为“善极之施”？这是因为各有其根本依止。与慈修观者结缘者，众生无不和悦；由于其和悦，识不亲恶，心不染污，心如华斑无瑕，悦于清净诸色之中，转变心意轻安自在。是以称慈为善解脱之根本，而非其他，故称“善极之善”。
Karuṇāvihārissa uṇhābhighātādirūpanimittaṃ sattadukkhaṃ samanupassantassa karuṇāya pavattisambhavato rūpe ādīnavo parividito hoti , athassa parividitarūpādīnavattā pathavīkasiṇādīsu aññataraṃ ugghāṭetvā rūpanissaraṇe ākāse cittaṃ upasaṃharato appakasireneva tattha cittaṃ pakkhandati. Iti karuṇā ākāsānañcāyatanassa upanissayo hoti, na tato paraṃ, tasmā ākāsānañcāyatanaparamāti vuttā.
修悲观者，若正观众生诸苦，如寒热痛等苦，由于悲心而致投入，其心被苦与悲所缠绕。再由此缠绕，破除诸色散乱，转入空处定，心转变宜顺清净。是以悲为空处定之根本，非他故，故称“空处定极之施”。
Muditāvihārissa pana tena tena pāmojjakāraṇena uppannapāmojjasattānaṃ viññāṇaṃ samanupassantassa muditāya pavattisambhavato viññāṇaggahaṇaparicitaṃ hoti, athassa anukkamādhigataṃ ākāsānañcāyatanaṃ atikkamma ākāsanimittagocare viññāṇe cittaṃ upasaṃharato appakasireneva tattha cittaṃ pakkhandati. Iti muditā viññāṇañcāyatanassa upanissayo hoti, na tato paraṃ, tasmā viññāṇañcāyatanaparamāti vuttā.
修喜观者，因种种欢喜因缘，观察识及诸法，由于喜行，心受持识增长。由其递进，超越空处入识处，以空为缘，于识内摄心，以宜顺心转变。故喜为识处定基础，非他，故称“识处定极之施”。
Upekkhāvihārissa pana ‘‘sattā sukhitā vā hontu, dukkhato vā vimuccantu, sampattasukhato vā mā vigacchantū’’ti ābhogābhāvato sukhadukkhādiparamatthagāhavimukhasambhavato avijjamānaggahaṇadukkhacittaṃ hoti. Athassa paramatthagāhato vimukhabhāvaparicitacittassa paramatthato avijjamānaggahaṇadukkhacittassa ca anukkamādhigataṃ viññāṇāñcāyatanaṃ samatikkammasambhavato avijjamāne paramatthabhūtassa viññāṇassa abhāve cittaṃ upasaṃharato appakasireneva tattha cittaṃ pakkhandati. Iti upekkhā ākiñcaññāyatanassa upanissayo hoti, na tato paraṃ, tasmā ākiñcaññāyatanaparamāti vuttā. Desanāpariyosāne pañcasatā bhikkhū arahattaṃ pattāti.
修舍观者，任诸众生无论乐苦，或得解脱，或处现法幸福，必不随喜厌。因心无分别之缘故，依据对苦识破断真理，舍得清净，亦能超越识处转入无所有处。此时无分别离染心降伏，心转变以宜顺心转。是以舍为无所有处定根本，非他，故称“无所有处定极之施”。诸比库五百余众，于说法终结皆证得阿拉汉果。
5. Saṅgāravasuttavaṇṇanā五、桑嘎拉瓦经注释
§236
236. Pañcame pagevāti paṭhamaññeva. Kāmarāgapariyuṭṭhitenāti kāmarāgagahitena. Kāmarāgaparetenāti kāmarāgānugatena. Nissaraṇanti tividhaṃ kāmarāgassa nissaraṇaṃ vikkhambhananissaraṇaṃ tadaṅganissaraṇaṃ samucchedanissaraṇanti . Tattha asubhe paṭhamajjhānaṃ vikkhambhananissaraṇaṃ nāma, vipassanā tadaṅganissaraṇaṃ nāma, arahattamaggo samucchedanissaraṇaṃ nāma. Taṃ tividhampi nappajānātīti attho. Attatthampītiādīsu arahattasaṅkhāto attano attho attattho nāma, paccayadāyakānaṃ attho parattho nāma, sveva duvidhopi ubhayattho nāma. Iminā nayena sabbavāresu attho veditabbo.
第二百三十六。第五品讲解仅止于第一条。因贪欲障碍故说“欲贪毁灭”。“欲贪破弃”即依随欲贪者。“断尽”指欲贪断除。欲贪之断除有三种：迁流断除、转移断除、根本断除，即分别为不净禅中迁流断除，内观禅中转移断除，阿拉汉道中根本断除。此三说法并非陌生。所谓自己本义，缘起义，及双重义。依此逻辑，诸义互相印证，应明悉此理。
Ayaṃ pana viseso – byāpādassa nissaraṇantiādīsu hi dveva nissaraṇāni vikkhambhananissaraṇañca samucchedanissaraṇañca. Tattha byāpādassa tāva mettāya paṭhamajjhānaṃ vikkhambhananissaraṇaṃ, anāgāmimaggo samucchedanissaraṇaṃ. Thinamiddhassa ālokasaññā vikkhambhananissaraṇaṃ, arahattamaggo samucchedanissaraṇaṃ. Uddhaccakukkuccassa yo koci samatho vikkhambhananissaraṇaṃ, uddhaccassa panettha arahattamaggo, kukkuccassa anāgāmimaggo samucchedanissaraṇaṃ. Vicikicchāya dhammavavatthānaṃ vikkhambhananissaraṇaṃ, paṭhamamaggo samucchedanissaraṇaṃ.
此处的特殊之处在于——在如嗔恚（别解忧）之离散等方面，只有两种离散，即扩散离散与断除离散。在那里，嗔恚的第一禅是以慈心为基础的扩散离散；而无来果道则是断除离散。昏沉睡眠的光觉为扩散离散，阿拉汉果道则是断除离散。掉举与追悔中，若有人修止则为扩散离散，而掉举本身则是阿拉汉果道，追悔则是无来果道的断除离散。疑惑于法的根本则是扩散离散，初果道则是断除离散。
Yā panettha seyyathāpi brāhmaṇa udapatto saṃsaṭṭho lākhāya vātiādikā upamā vuttā, tāsu udapattoti udakabharitā pāti. Saṃsaṭṭhoti vaṇṇabhedakaraṇavasena saṃsaṭṭho. Pakkuthitoti kuthito. Usmudakajātoti usumajāto. Sevālapaṇakapariyonaddhoti tilabījakādibhedena sevālena vā nīlamaṇḍūkapiṭṭhivaṇṇena vā udakapiṭṭhiṃ chādetvā nibbattapaṇakena pariyonaddho. Vāteritoti vātena erito kampito. Āviloti appasanno. Luḷitoti asannisinno. Kalalībhūtoti kaddamībhūto. Andhakāre nikkhittoti koṭṭhantarādibhede anālokaṭṭhāne ṭhapito. Imasmiṃ sutte bhagavā tīhi bhavehi desanaṃ nivattetvā arahattanikūṭena desanaṃ niṭṭhāpesi, brāhmaṇo pana saraṇamatte patiṭṭhito.
此处例如婆罗门起于水泊、被风吹拂等类比而说，其间“水的出现”即指聚水之处；“聚集”指色彩不同而造成的积累之意；“翻腾”意谓翻动；“雾水之类的产生”指由雾气生成；“覆盖”以青螺蛳壳或青蛙腹部的色彩覆水面，再以波浪产生翻动；“风吹拂”指被风吹动、摇动、颤抖；“涣散”指不再清明；“淤泥”指不再流动；“污浊”指变得浑浊；“潜入黑暗”指在沟壑等无光之处停留。在此经文中，世尊以三种存在为限，停止某些教法的宣说，并以阿拉汉境界为终结，婆罗门则仅依归依而立。
6. Abhayasuttavaṇṇanā六、无畏经注释
§237
237. Chaṭṭhe aññāṇāya adassanāyāti aññāṇatthāya adassanatthāya. Taggha bhagavā nīvaraṇāti ekaṃsena bhagavā nīvaraṇā. Kāyakilamathoti kāyadaratho. Cittakilamathoti cittadaratho. Sopi me paṭippassaddhoti tassa kira satthu santike sītalaṃ utusappāyaṭṭhānaṃ pavisitvā nisinnassa kāyadaratho paṭipassambhi, tasmiṃ paṭipassaddhe tadanvayeneva cittadarathopi. Apica maggenevassa etaṃ ubhayampi passaddhanti veditabbaṃ.
第237节 “无明所障”（aññāṇāya adassanā）意为“对无明而言的障碍”。故“无明障碍”是世尊单独的障碍说。其中“身之杂染”指身体的污染，“心之杂染”指心的污染。若我在师尊面前安然坐着，则身体杂染得以安静，心杂染亦随之安静。也应知这两者如同道路一般，一同趋向宁静。
7. Ānāpānavaggo
第7章 入出息念法门
1. Aṭṭhikamahapphalasuttādivaṇṇanā1. 骨大果经等之义注
§238
238. Sattamādīsu aṭṭhikasaññāti aṭṭhikaṃ aṭṭhikanti bhāventassa uppannasaññā. Taṃ panetaṃ bhāvayato yāva nimittaṃ na uppajjati, tāva chavipi cammampi upaṭṭhāti. Nimitte pana uppanne chavicammāni neva upaṭṭhahanti, saṅkhavaṇṇo suddhaaṭṭhikasaṅghāṭova upaṭṭhāti hatthikkhandhagataṃ dhammikatissarājānaṃ olokentassa sāmaṇerassa viya, paṭimagge hasamānaṃ itthiṃ olokentassa cetiyapabbatavāsino tissattherassa viya cāti. Vatthūni visuddhimagge (visuddhi. 1.15) vitthāritāni. Sati vā upādiseseti gahaṇasese upādānasese vijjamānamhi.
第238节 “七法等中之八释觉识”（aṭṭhikasaññā）意为“八释觉识”，是依“八释”之辨，表识产生之缘。由此可知，未出现对应相（相即觉识之缘）时，皮肤等仍能随伴存在。当相起时，对应之皮肤反而不再随俱存在，如净八释色团聚集，观察者如同观一掌大小之法王的沙门尼学童，或观三塔山中一座比库长老。此处为《净道》章节中事物之清净道理阐释。念（sati）可视为烦恼之业因的根除。
2-10. Puḷavakasuttādivaṇṇanā2-10. 虫经等之义注
§239-247
239-247.Puḷavakasaññāti puḷavaṃ puḷavanti bhāventassa uppannasaññā. Vinīlakasaññādīsupi eseva nayo. Vinicchayakathā panettha saddhiṃ bhāvanānayena visuddhimagge (visuddhi. 1.102) vuttā. Mettādayo tikacatukkajjhānavasena veditabbā, upekkhā catutthajjhānavaseneva.
第239-247节 “脉络觉识”（puḷavakasaññā）意为“脉络状之形态，觉识因缘生起”。“湿润觉识”等亦同此理。有关决定之述，此处同《净道》所说，皆为修行的指引。慈悲等三种禅定方式可察知，如同舍心为第四禅定。
8. Nirodhavaggo
第八章 涅槃
1-10. Asubhasuttādivaṇṇanā1-10. 不净经等之义注
§248-257
248-257.Asubhasaññāti asubhe paṭhamajjhānasaññā. Maraṇasaññāti ‘‘avassaṃ maritabbaṃ, maraṇapaṭibaddhaṃ me jīvita’’nti abhiṇhaṃ paccavekkhantassa uppannasaññā . Āhāre paṭikūlasaññāti odanakummāsādimhi ajjhoharaṇīye paṭikūlasaññā. Sabbaloke anabhiratisaññāti sakalalokasmiṃ anabhiratiṃ uppādentassa uppannasaññā. Pahānasaññāvirāgasaññāti dve pubbabhāgā. Nirodhasaññā missakā. Evametāni aṭṭhikasaññādīni vīsati kammaṭṭhānāni niddiṭṭhāni. Tesaṃ navasu appanā honti, ekādasa upacārajjhānikā. Sesā panettha vinicchayakathā visuddhimagge (visuddhi. 1.294) āgatāva. Gaṅgāpeyyālādayo maggasaṃyutte vuttanayeneva veditabbā.
248-257.「不净观念」者，为第一禅定所现不净之观念。「死亡观念」者，为思惟『我应当死，生必受限』等，久经观察而生之识。「饮食违缘观念」者，是于谷糠等不可食之物生起厌弃之观念。「世间不喜观念」者，于所有世界生起厌弃之现行识。放弃观念与离欲观念为前二部分。灭尽观念为误观。如此诸不净观念等二十种修行对象已被示现。其中九种为安止，十一种为近行禅定。余余则载于《清净道》论（清净道 1.294）中为别论。其于《经集》中，如恒河泼洒、“必至彼岸”等法所连接者，亦由此理应了知。
Bojjhaṅgasaṃyuttavaṇṇanā niṭṭhitā. · 觉支相应义注完毕。