7. Iddhipādasaṃyuttaṃ · 7. 神足相应义注
7. Iddhipādasaṃyuttaṃ7. 神足相应
1. Cāpālavaggo
第一章 俭约品
1. Apārasuttavaṇṇanā1. 彼岸经注释
§813
813. Iddhipādasaṃyuttassa paṭhame chandaṃ nissāya pavatto samādhi chandasamādhi. Padhānabhūtā saṅkhārā padhānasaṅkhārā. Samannāgatanti tehi dhammehi upetaṃ. Iddhiyā pādaṃ, iddhibhūtaṃ vā pādanti iddhipādaṃ. Sesesupi eseva nayo. Ayamettha saṅkhepo, vitthāro pana iddhipādavibhaṅge (vibha. 431 ādayo) āgatova. Visuddhimagge (visuddhi. 2.3.69 ādayo) panassa attho dīpito. Tathā maggabojjhaṅgasatipaṭṭhānasaṃyuttesu ceva idha ca ekaparicchedova.
813. 在《神通根联结经》中第一节，依据渴望而起的定，称为渴望定。所谓基干造作，即基干的造作。具足此等法即是具足。渴望为根基，也称为渴愿所成之根基，即神通根。其余的也是同一理义。此处是略说，详尽则见《神通根别释》（第431页有所论述）。在《净道》中（第2.3.69页开头）此意更为阐明。亦如在与道支分、觉支念处相应之中，此处是作为单独章节出现。
5. Iddhipadesasuttavaṇṇanā5. 神足足经注释
§817
817. Pañcame iddhipadesanti tayo ca magge tīṇi ca phalāni.
817. 神通根中第五个根，及三乘道三果，皆有三种。
6. Samattasuttavaṇṇanā6. 平等经注释
§818
818. Chaṭṭhe samattaṃ iddhinti arahattaphalameva. Ādito paṭṭhāya pana navasupi suttesu vivaṭṭapādakā eva iddhipādā kathitā.
818. 第六经载，同样是神通，乃阿拉汉果的表现。起初说法时，在新开经文中，神通根是精简地陈说的。
10. Cetiyasuttavaṇṇanā10. 塔庙经注释
§822
822. Dasame nisīdananti cammakhaṇḍaṃ adhippetaṃ. Udenaṃ cetiyanti udenayakkhassa cetiyaṭṭhāne katavihāro vuccati. Gotamakādīsupi eseva nayo. Bhāvitāti vaḍḍhitā. Bahulīkatāti punappunaṃ katā. Yānīkatāti yuttayānaṃ viya katā. Vatthukatāti patiṭṭhānaṭṭhena vatthu viya katā. Anuṭṭhitāti adhiṭṭhitā. Paricitāti samantato citā suvaḍḍhitā. Susamāraddhāti suṭṭhu samāraddhā.
822. 第十经所说尼西达，即摄持禅定。与水鬼庙的修行有关，水鬼庙是水鬼护法所居之处。释迦牟尼等亦是此理。所谓修习，是持续增长；所谓多次修习，是反复进行；所谓泛指，是如同连结的车轮般；所谓具体，是以一定的基础作为根本；所谓确立，是稳固遵行；所谓熟悉，是全面了知而持续增长；所谓善始，是善善着手。
Iti aniyamena kathetvā puna niyametvā dassento tathāgatassa khotiādimāha. Ettha ca kappanti āyukappaṃ, tasmiṃ tasmiṃ kāle yaṃ manussānaṃ āyuppamāṇaṃ, taṃ paripuṇṇaṃ karonto tiṭṭheyya. Kappāvasesaṃ vāti ‘‘appaṃ vā bhiyyo’’ti vuttavassasatato atirekaṃ vā. Mahāsīvatthero panāha ‘‘buddhānaṃ aṭṭhāne gajjitaṃ nāma natthi. Yatheva hi veḷuvagāmake uppannaṃ māraṇantikavedanaṃ dasa māse vikkhambhesi, evaṃ punappunaṃ taṃ samāpattiṃ samāpajjitvā dasa dasa māsepi vikkhambhento imaṃ bhaddakappameva tiṭṭheyyā’’ti.
如此先有不整之说，后又整顿叙述，说明了如来的教法。此处说寿命循环，每一时期之人之寿命，皆须完成。寿命尽时又复称之为“稍增或稍减”，长期如此超出限度，称为“多余”。长老大思惟者又说：“佛陀所处之世无眩晕现象。如同在瓦舍城中生起的死亡前痛苦，可拖延十个月。如此重复又重复，拖延十十个月，这样好的寿命循环方可维持。”
Kasmā pana na ṭhitoti? Upādiṇṇakasarīraṃ nāma khaṇḍiccādīhi abhibhuyyati, buddhā nāma khaṇḍiccādibhāvaṃ apatvāva pañcame āyukoṭṭhāse bahujanassa piyamanāpakāleyeva parinibbāyanti. Buddhānubuddhesu ca mahāsāvakesu parinibbutesu ekakena khāṇukena viya ṭhātabbaṃ hoti, daharasāmaṇeraparivāritena vā, tato – ‘‘aho buddhānaṃ parisā’’ti hīḷetabbataṃ āpajjeyya, tasmā na ṭhitoti. Evaṃ vuttepi so pana na ruccati, ‘‘āyukappo’’ti idameva aṭṭhakathāyaṃ niyamitaṃ.
何以故说“世尊不住”？所谓承载着短暂身躯者，乃由诸部分等组构而成，如块状等片段聚合，是此之故。佛陀于第五十岁后，虽生命渐尽，处于多数众生所爱的时节而灭度。于佛及诸觉者的大弟子中，灭度者亦当如同一颗骨骼，以幼沙玛内拉环护围绕，因此有人会发出“啊，诸佛僧众”的叹息，令其感到忧伤，因此说世尊“不住”。即便如此，他对此仍不悦，谓其为“寿命终结”，这是本注疏所定的解释。
Yathā taṃ mārena pariyuṭṭhitacittoti ettha tanti nipātamattaṃ. Yathā mārena pariyuṭṭhitacitto ajjhotthaṭacitto aññopi koci puthujjano paṭivijjhituṃ na sakkuṇeyya, evameva nāsakkhi paṭivijjhitunti attho. Māro hi yassa sabbena sabbaṃ dvādasa vipallāsā appahīnā, tassa cittaṃ pariyuṭṭhāti. Therassa ca cattāro vipallāsā appahīnā, tenassa māro cittaṃ pariyuṭṭhāsi. So pana cittapariyuṭṭhānaṃ karonto kiṃ karotīti? Bheravaṃ rūpārammaṇaṃ vā dasseti, saddārammaṇaṃ vā sāveti, tato sattā taṃ disvā vā sutvā vā satiṃ vissajjetvā vivaṭamukhā honti, tesaṃ mukhena hatthaṃ pavesetvā hadayaṃ maddati, te visaññī hutvā tiṭṭhanti. Therassa panesa mukhe hatthaṃ pavesetuṃ kiṃ sakkhissati? Bheravārammaṇaṃ pana dasseti, taṃ disvā thero nimittobhāsaṃ na paṭivijjhi. Jānantoyeva bhagavā kimatthaṃ yāvatatiyakaṃ āmantesīti. Parato ‘‘tiṭṭhatu, bhante, bhagavā’’ti yācite ‘‘tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddha’’nti dosāropanena sokatanukaraṇatthaṃ.
如同心念被魔障所扰亦复如是，此处“被魔障缠绕的心”直指烦恼纠缠。譬如心由魔所扰乱，无有凡夫能斥除之。此即“心不受证实”的义。魔者，谓全然除去十二种烦恼者，其心境便被扭曲染污。长老若能断除四种烦恼，彼魔亦扰乱其心。正在心念被扰动者行为何？显示恐怖之色，或送声响，众生见闻后渐忘正念，现出厌离之态，头面垂手覆胸，非明智者乃住于此境。若欲以手触及长老面颊，焉能成功？魔示现恐怖之相，见之长老却不取为实相。世尊自知此意在一九九回合绵延之训诲。众人请求“请站起，尊者世尊”，世尊答曰“此等恶业，此等过失皆因汝等”，乃因愤怒而欲矫正其哀痛。
Māro pāpimāti ettha satte anatthe niyojento māretīti māro. Pāpimāti tasseva vevacanaṃ. So hi pāpadhammasamannāgatattā ‘‘pāpimā’’ti vuccati. Kaṇho, antako, namuci, pamattabandhūtipi tasseva nāmāni. Bhāsitā kho panesāti ayañhi bhagavato sambodhipattiyā aṭṭhame sattāhe bodhimaṇḍaṃyeva āgantvā – ‘‘bhagavā yadatthaṃ tumhehi pāramiyo pūritā, so vo attho anuppatto, paṭividdhaṃ sabbaññutaññāṇaṃ, kiṃ vo lokavicaraṇenā’’ti vatvā yathā ajja, evameva – ‘‘parinibbātu dāni, bhante, bhagavā, parinibbātu, sugato,’’ti yāci. Bhagavā cassa ‘‘na tāvāha’’ntiādīni vatvā paṭikkhipi. Taṃ sandhāya ‘‘bhāsitā kho panesā, bhante,’’tiādimāha.
谓魔为恶者，乃因魔执迷于毒害众生，故称魔。此“恶”一词，确指其为恶行之集成者，故称“恶者”。同理“黑暗”、“死神”、“无明者”、“颠倒同伴”等，亦属其名号。因为此法，佛陀于觉悟成道后的第八年，至觉地，众生遂问：“世尊所满具之波罗蜜，君等皆获成就，具足无生无灭的全知知见，为何不以此游历世间？”众生依此，今亦常言“愿佛陀现时涅槃，愿如来安住涅槃”，佛陀则答曰“不当此时”，乃灭却其请愿。为此，佛言“诸君所言之事，尊者啊”，诸说乃此意也。
Tattha viyattāti maggavasena byattā. Tatheva vinītā. Tathā visāradā. Bahussutāti tepiṭakavasena bahu sutametesanti bahussutā. Tadeva dhammaṃ dhārentīti dhammadharā. Atha vā pariyattibahussutā ceva paṭivedhabahussutā ca, pariyattipaṭivedhadhammānaṃyeva dhāraṇato dhammadharāti evamettha attho daṭṭhabbo. Dhammānudhammappaṭipannāti ariyadhammassa anudhammabhūtaṃ vipassanādhammaṃ paṭipannā. Sāmīcippaṭipannāti anucchavikapaṭipadaṃ paṭipannā. Anudhammacārinoti anudhammacaraṇasīlā. Sakaṃ ācariyakanti attano ācariyavādaṃ. Ācikkhissantītiādīni sabbāni aññamaññasseva vevacanāni. Sahadhammenāti sahetukena sakāraṇena vacanena. Sappāṭihāriyanti yāva niyyānikaṃ katvā dhammaṃ desessanti.
此处“发扬光大”意指依正法显扬，使法光明正大、圆满。亦是规整守持之意。所谓“博通”，即熟悉三藏，长期诵习以闻法之多也。故称“扩博闻法者”。此即贤法持，有时修习善法，有时审察通达，谓之“遵法行法者”。“遵法行法”即依圣法修持观照，常行无过。所谓“依律行者”为依佛法教诲身为教师者，彼皆意同心同，表明共同法义。此取名均为表达相异法门间相资佐助之义。所谓“同法者”为同因共缘，共同行同。谓尽其所能，平实明了宣讲法义。
Brahmacariyanti sikkhattayasaṅgahitaṃ sakalaṃ sāsanabrahmacariyaṃ. Iddhanti samiddhaṃ jhānassādavasena. Phītanti vuḍḍhipattaṃ sabbapāliphullaṃ viya abhiññāsampattivasena. Vitthārikanti vitthataṃ tasmiṃ tasmiṃ disābhāge patiṭṭhitavasena. Bāhujaññanti bahūhi ñātaṃ paṭividdhaṃ mahājanābhisamayavasena. Puthubhūtanti sabbākārena puthulabhāvapattaṃ. Kathaṃ? Yāva devamanussehi suppakāsitaṃ, yattakā viññujātikā devā ceva manussā ca atthi, sabbehi suṭṭhu pakāsitanti attho.
所谓“持戒修行者”者，是指忍辱持戒合一，行诸佛法所依之全体持戒，示现如实修行之法。所谓“神通”者，因禅定之甘露力而现神变。谓增长智慧，及至得诸三昧力证之能也。所谓“详尽者”，即精确详尽地置于各方位所备之状，如一一区域细致陈列。所称“多闻者”，是熟知经典广博全者，具足大群众生受供养故。所谓“开悟彻底者”，指具足完备智慧，能深入解悟诸法，得诸神通之果。何以见得？即所谓“诸天人及人类均普遍光明正大流布此义”，诸众皆悉依此精通。
Appossukkoti nirālayo. Tvañhi pāpima aṭṭhamasattāhato paṭṭhāya ‘‘parinibbātu dāni, bhante, bhagavā, parinibbātu sugato’’ti viravanto āhiṇḍittha, ajja dāni paṭṭhāya vigatussāho hohi, mā mayhaṃ parinibbānatthaṃ vāyāmaṃ karohīti vadati.
所谓“荒疏”，即精神涣散、无所依止之状。此时被称恶者者，第八年觉悟后，遂发愿曰：“愿佛陀现证涅槃，愿如来安住涅槃。”然后渐远矣，如今复立愿望，言“愿我不懈努力于涅槃”。
Satosampajāno āyusaṅkhāraṃ ossajīti satiṃ sūpaṭṭhitaṃ katvā ñāṇena paricchinditvā āyusaṅkhāraṃ vissaji pajahi. Tattha na bhagavā hatthena leḍḍuṃ viya āyusaṅkhāraṃ ossaji, temāsamattameva pana phalasamāpattiṃ samāpajjitvā tato paraṃ na samāpajjissāmīti cittaṃ uppādesi. Taṃ sandhāya vuttaṃ ‘‘ossajī’’ti. Ussajītipi pāṭho. Mahābhūmicāloti mahanto pathavikampo. Tadā kira dasasahassilokadhātu akampittha. Bhiṃsanakoti bhayajanako . Devadundubhiyo ca phaliṃsūti devabheriyo phaliṃsu, devo sukkhagajjitaṃ gajji, akālavijjulatā nicchariṃsu, khaṇikavassaṃ vassīti vuttaṃ hoti.
具念正知者使寿命要尽之事消弭。他调御念，充分保持念觉，凭智慧洞察，明了寿命所剩终将消弃。此处所说「ossaji」者，非世尊用手将寿命如同棍棒击断，实是达到适度，获得果报的完成以后，心识不再着住于其后。对此义，心得生发不再着取，故名「ossaji」。又有「ussaji」读法。所谓『大地震动』者，指的是大震撼。昔时据说世界上有一万界界土未曾动摇。甚则称之为恐怖震动。天界钟声震响，天人惊恐，天神象群受惊，雷电纵横，降雨如刹那间聚集一载。此皆说法之中所记述的现象。
Udānaṃ udānesīti kasmā udānesi? Koci nāma vadeyya ‘‘bhagavā pacchato pacchato anubandhitvā – ‘parinibbāyatha, bhante, parinibbāyatha, bhante’ti upadduto bhayena āyusaṅkhāraṃ vissajjesī’’ti. Tassokāso mā hotūti. Bhītassa hi udānaṃ nāma natthīti pītivegavissaṭṭhaṃ udānesi.
『Udānaṃ udānesīti kasmā udānesi?』者，谓何以称为觉语？或有云「世尊反复对弟子呼告‘当灭尽，尊者，当灭尽’，因恐怖而断寿命造作」，故称觉语。恐惧即破除，故“恐怖者无”，“恐怖者破灭”。正如土震动迅疾，毗湿炉火燃烧一般，觉语乃防止恐怖之法故也。
Tattha sabbesaṃ soṇasiṅgālādīnampi paccakkhabhāvato tulitaṃ paricchinnanti tulaṃ. Kiṃ taṃ? Kāmāvacarakammaṃ. Na tulaṃ, na vā tulaṃ sadisamassa aññaṃ lokiyakammaṃ atthīti atulaṃ. Kiṃ taṃ? Mahaggatakammaṃ. Atha vā kāmāvacaraṃ rūpāvacarañca tulaṃ, arūpāvacaraṃ atulaṃ. Appavipākaṃ tulaṃ, bahuvipākaṃ atulaṃ. Sambhavanti sambhavahetubhūtaṃ, piṇḍakārakaṃ rāsikārakanti attho. Bhavasaṅkhāranti punabbhavassa saṅkhāraṃ. Avassajīti vissajjesi. Munīti buddhamuni. Ajjhattaratoti niyakajjhattarato. Samāhitoti upacārappanāsamādhivasena samāhito. Abhindi kavacamivāti kavacaṃ viya abhindi. Attasambhavanti attani jātakilesaṃ. Idaṃ vuttaṃ hoti – savipākaṭṭhena sambhavaṃ bhavābhisaṅkhaṇaṭṭhena bhavasaṅkhāranti ca laddhanāmaṃ tulātulasaṅkhātaṃ lokiyakammañca ossaji, saṅgāmasīse mahāyodho kavacaṃ viya attasambhavaṃ kilesañca ajjhattarato samāhito hutvā abhindīti.
此处转说秤之例，所有类如犀牛象等均按实相衡量重轻。彼谓何物？欲行之业者为轻秤，不增减之俗世业为重秤。何谓之？大重之业。或欲行与色界行等相重，非色界亦非轻，称为不等重。又谓轻果多，重果少。此乃生起因缘所成之义，积集聚合所成，名为造作；生死流转造作也。『Avassaji』即『vissaji』，谓放弃焉。『Muni』谓佛陀圣者，『Ajjhattara』为内在，『Samāhito』谓专心定聚。『Abhindi kavacam ivāti』谓如护身铠甲护卫。『Attasambhavanti』谓自身所生起内心烦恼称为“自作”。言于此——于成熟之业与生死造作并称为不等重业，犹如战场决战中护身铠甲般，其内生烦恼专心修习者，故能破坏。
Atha vā tulanti tulento tīrento. Atulañca sambhavanti nibbānañceva bhavañca. Bhavasaṅkhāranti bhavagāmikammaṃ. Avassaji munīti ‘‘pañcakkhandhā aniccā, pañcannaṃ khandhānaṃ nirodho nibbānaṃ nicca’’ntiādinā nayena tulayanto buddhamuni bhave ādīnavaṃ nibbāne cānisaṃsaṃ disvā taṃ khandhānaṃ mūlabhūtaṃ bhavasaṅkhāraṃ ‘‘kammakkhayāya saṃvattatī’’ti evaṃ vuttena kammakkhayakarena ariyamaggena avassaji. Kathaṃ? Ajjhattarato samāhito abhindi kavacamivattasambhavaṃ. So hi vipassanāvasena ajjhattarato, samathavasena samāhitoti evaṃ pubbabhāgato paṭṭhāya samathavipassanābalena kavacamiva attabhāvaṃ pariyonandhitvā ṭhitaṃ, attani sambhavattā attasambhavanti laddhanāmaṃ sabbaṃ kilesajātaṃ abhindi. Kilesābhāvena ca kammaṃ appaṭisandhikattā avassaṭṭhaṃ nāma hotīti evaṃ kilesappahānena kammaṃ jahi. Pahīnakilesassa bhayaṃ nāma natthi. Tasmā abhītova āyusaṅkhāraṃ ossaji. Abhītabhāvañāpanatthañca udānaṃ udānesīti veditabbo.
又云秤衡轻重，生灭及涅槃亦同轻重。生死造作为生死之业。所谓放弃者，谓“以五蕴无常与五蕴尽灭涅槃永常等义，以此理引导称为‘称秤’者，即佛陀圣者已见生苦涅槃无上生死根本造作，以‘业尽灭’释之”。如是说者，于内心专注坚固，具如护身铠甲破坏烦恼。此由内外正念正知专精禅定，正见正思惟定慧双运，串习止观修力如护身铠甲，欢喜自境，破灭内生烦恼，自制业力业流转。故此烦恼消减业力断除，谓“放弃业业”，以断烦恼故，放弃寿命造作。恐惧已灭，当觉语亦随之产生。
Cāpālavaggo paṭhamo. · 遮巴喇品第一。
2. Pāsādakampanavaggo
第二章 名为『庙堂震动章』。
1-2. Pubbasuttādivaṇṇanā1-2. 前经等之义注
§823-824
823-824. Dutiyavaggassa paṭhame na ca atilīnotiādīni parato āvi bhavissanti. Imasmiṃ sutte chaabhiññāpādakā iddhipādā kathitā, tathā dutiye ca.
第823-824节。言第二章初中无大凶恶等，将后方出现。有在此经中讲述三种超胜神通力量，于第二章亦有说明。
3. Chandasamādhisuttavaṇṇanā3. 欲定经之义注
§825
825. Tatiye chandanti kattukamyatāchandaṃ. Nissāyāti nissayaṃ katvā, adhipatiṃ katvāti attho. Padhānasaṅkhārāti padhānabhūtā saṅkhārā, catukiccasādhakasammappadhānavīriyassetaṃ adhivacanaṃ. Iti ayañca chandotiādīsu chando chandasamādhinā ceva padhānasaṅkhārehi ca, chandasamādhi chandena ceva padhānasaṅkhārehi ca, padhānasaṅkhārāpi chandena ceva chandasamādhinā ca samannāgatā . Tasmā sabbe te dhamme ekato katvā ayaṃ vuccati, bhikkhave, chandasamādhippadhānasaṅkhārasamannāgato iddhipādoti vuttaṃ. Iddhipādavibhaṅge (vibha. 437) pana ‘‘yo tathābhūtassa vedanākkhandho tiādinā nayena imehi dhammehi samannāgatā sesaarūpino dhammā iddhipādāti vuttā.
第八百二十五条。第三者意指欲求造作之欲、渴爱之念。『依止』者，意为依赖；『主宰』者，意为支配。『勤苦精进之五种造作法』，指五根具足勤苦精进之念，是此称谓。此中，『欲界禅定』与『欲界造作』齐备，兼具禅定之欲与造作之欲。故此，诸法合一，称为「欲界禅定五种造作俱足」，此即力量支柱（iddhipāda）之义。于力量支柱解析中（详载于《解析》第437行）谓曰：「此依缘起感受蕴等法，合诸法而存，此为力量支柱。」
Apica imepi tayo dhammā iddhīpi honti iddhipādāpi. Kathaṃ? Chandañhi bhāvayato chando iddhi nāma hoti, samādhippadhānasaṅkhārā chandiddhipādo nāma. Samādhiṃ bhāventassa samādhi iddhi nāma hoti, chandappadhānasaṅkhārā samādhiddhiyā pādo nāma. Padhānasaṅkhāre bhāventassa padhānasaṅkhārā iddhi nāma hoti, chandasamādhi padhānasaṅkhāriddhiyā pādo nāma, sampayuttadhammesu hi ekasmiṃ ijjhamāne sesāpi ijjhantiyeva.
且此三法皆为力量（iddhi），亦为力量支柱（iddhipāda）。如何？由欲望所生之欲即称力量，具禅定五力之造作为欲界力量支柱，修习禅定者之禅定为力量，具欲界禅定之力量支柱，修习造作者之造作为力量，合欲界禅定造作力量支柱。此诸法合一，互相感应，如同同一种味中，余味亦随之产生。
Apica tesaṃ tesaṃ dhammānaṃ pubbabhāgavasenāpi etesaṃ iddhipādatā veditabbā. Paṭhamajjhānañhi iddhi nāma, paṭhamajjhānassa pubbabhāgaparikammasampayuttā chandādayo iddhipādo nāma. Etenupāyena yāva nevasaññānāsaññāyatanā, iddhividhaṃ ādiṃ katvā yāva dibbacakkhuabhiññā, sotāpattimaggaṃ ādiṃ katvā yāva arahattamaggā nayo netabbo. Sesiddhipādesupi eseva nayo.
更应观察此诸法之之前阶段，称为力量支柱之前段。初禅即力量，初禅之前的诸如欲等造作即为力量支柱。如此，依此法至无记无念住，乃至天眼通知识，乃至初果道，一直到阿拉汉果道之引领皆应如此推寻。最终力量支柱亦当如此领悟。
Keci pana ‘‘anibbatto chando iddhipādo’’ti vadanti. Idha tesaṃ vādamaddanatthāya abhidhamme uttaracūḷavāro nāma āgato –
但亦有人说「造作之欲非力量支柱」此议论，故于此法义理的阐释中，出现所谓『上乘末后部』经典论述——
‘‘Cattāro iddhipādā – chandiddhipādo, vīriyiddhipādo, cittiddhipādo, vīmaṃsiddhipādo. Tattha katamo chandiddhipādo? Idha, bhikkhu, yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhāpaṭipadaṃ dandhābhiññaṃ, yo tasmiṃ samaye chando chandikatā kattukamyatā kusalo dhammacchando, ayaṃ vuccati chandiddhipādo. Avasesā dhammā chandiddhipādasampayuttā’’ti (vibha. 457-458).
「力量支柱有四：欲力支柱、精进力支柱、心力支柱、思惟力支柱。何为欲力支柱？比库于修行超世禅定之时，于初阶得脱生死执著，离欲自利，已证受第一禅之时，彼造作欲求意念纯净利乐，即称欲力支柱。余力皆依此欲力支柱为基础。」（详见《解析》457-458行）
Ime pana lokuttaravaseneva āgatā.
此等力量皆为超世之力量。
Tattha raṭṭhapālatthero chandaṃ dhuraṃ katvā lokuttaradhammaṃ nibbattesi. Soṇatthero vīriyaṃ dhuraṃ katvā; sambhutatthero cittaṃ dhuraṃ katvā, āyasmā mogharājā vīmaṃsaṃ dhuraṃ katvāti. Tattha yathā catūsu amaccaputtesu ṭhānantaraṃ patthetvā rājānaṃ upanissāya viharantesu eko upaṭṭhāne chandajāto rañño ajjhāsayañca ruciñca ñatvā divā ca ratto ca upaṭṭhahanto rājānaṃ ārādhetvā ṭhānantaraṃ pāpuṇi. Evaṃ chandadhurena lokuttaradhammanibbattako veditabbo.
其时，国王长老怀着强烈的愿心，完成了世间最高的法趣向涅槃。尊长索那以精进的愿心成就；尊长三宝以专注的愿心成就；具寿尊者魔王以清净的调御成就。正如有四个大臣中的继任者在国王的膝前侍奉时，因了解王意与喜好，昼夜恭敬侍立，使国王享有继位的地位。由此应知，怀着强烈愿心成就世间最高法趣向者亦当如此。
Eko pana – ‘‘divase divase upaṭṭhātuṃ na sakkomi, uppanne kicce parakkamena ārādhessāmī’’ti kupite paccante raññā pahito parakkamena sattumaddanaṃ katvā pāpuṇi. Yathā so, evaṃ vīriyadhurena lokuttaradhammanibbattako veditabbo. Eko ‘‘divase divase upaṭṭhānampi urena sattisarasampaṭicchanampi bhāroyeva, mantabalena ārādhessāmī’’ti khattavijjāya kataparicayattā mantasaṃvidhānena rājānaṃ ārādhetvā pāpuṇi. Yathā so, evaṃ cittadhurena lokuttaradhammanibbattako veditabbo.
另有一人心念道：“我无法每天伺候国王，遇有事务发生时，我将以勇猛果断的行为侍奉。”他因生气而反抗国王，怀着激烈决心以勇猛执着达成使命，最终得以实现。正如这位，亦当知以勇猛愿心成就世间最高法趣向者。又有一人以王者智慧，凭借智慧组织和谋略对国王表诚意，心怀“即使不能日日伺候，亦会尽力以谋略侍奉”的心愿，得以实现。由此应当知，以专注愿心成就世间最高法趣向者亦当如此。
Aparo – ‘‘kiṃ imehi upaṭṭhānādīhi, rājāno nāma jātisampannassa ṭhānantaraṃ denti, tādisassa dento mayhaṃ dassatī’’ti jātisampattimeva nissāya ṭhānantaraṃ pāpuṇi. Yathā so, evaṃ suparisuddhaṃ vīmaṃsaṃ nissāya vīmaṃsadhurena lokuttaradhammanibbattako veditabboti. Imasmiṃ sutte vivaṭṭapādakaiddhi kathitā.
还有一人心念：“这些伺候等职务，唯有皇族方有继承资格，若我真的有此皇族血统，自当得任此职。”他仅凭血统资格心念获得继位。正如这位，以美妙纯净的审察心及审察愿心成就此法趣向亦应知悉。此经中对此法趣向的解释已述完。
4. Moggallānasuttavaṇṇanā4. 摩嘎剌那经之义注
§826
826. Catutthe uddhatāti uddhaccapakatikā vipphandamānacittā. Uddhaccena hi ekārammaṇe cittaṃ vipphandati dhajayaṭṭhiyaṃ vātena pahatadhajo viya. Unnaḷāti uggatanaḷā, uṭṭhitatucchamānāti vuttaṃ hoti. Capalāti pattacīvaramaṇḍanādicāpallena yuttā. Mukharāti mukhakharā, kharavacanāti vuttaṃ hoti. Vikiṇṇavācāti asaṃyatavacanā divasampi niratthakavacanappalāpino. Muṭṭhassatīti naṭṭhassatino. Asampajānāti paññārahitā. Asamāhitāti upacārappanāsamādhivirahitā. Bhantacittāti ubbhantacittā samādhivirahena laddhokāsena uddhaccena . Pākatindriyāti asaṃvutindriyā. Iddhābhisaṅkhāranti āpokasiṇaṃ samāpajjitvā vuṭṭhāya pāsādapatiṭṭhitaṃ pathavibhāgaṃ ‘‘udaka’’nti adhiṭṭhāya, udakapiṭṭhe ṭhitapāsādaṃ vehāsaṃ abbhuggantvā aṅguṭṭhakena pahari. Gambhīranemoti gambhīraāvāṭo, gambhīrabhūmibhāgaṃ anupaviṭṭhoti attho . Sunikhātoti suṭṭhu nikhāto, koṭṭetvā suṭṭhu ṭhapito. Idha abhiññāpādakiddhi kathitā.
826. 「高昂」意指心中烦躁不安、散乱。因烦躁，心如风吹响旗帜般动摇。所云“高空火焰”为心火猛烈燃烧。所谓“高昂”，即激烈燃烧之意。轻率泛滥为“轻浮”，“舌锋锐利”为言语尖锐辛辣。分散言辞指不合时宜、无意义的胡言乱语。无所不知者，指无智慧者。无专心者，指无禅定者。炽盛之心，指因烦躁失去禅定之心。感官无法收摄者。所谓神通或念处之力，有如念珠击打水面，水面波动，心不宁静。深广者，指坦荡宽广，未受侵扰。良善稳定为“善净”。此处对佛教深妙禅定力的解释已毕。
5. Uṇṇābhabrāhmaṇasuttavaṇṇanā5. 伍纳巴婆罗门经之义注
§827
827. Pañcame chandappahānatthanti taṇhāchandassa pahānatthaṃ. Idhāpi vivaṭṭapādakiddhi kathitā.
827. 「放弃欲念」指为断除渴爱而放弃欲念。此处亦在此法趣向的解释中已述。
9. Iddhādidesanāsuttavaṇṇanā9. 神通等说示经之义注
§831
831. Navame yo so bhikkhave maggoti abhiññāpādakaṃ catutthajjhānaṃ adhippetaṃ.
831. 佛告比库，此处所说正是对应第四禅所成就的显现禅定力。
10. Vibhaṅgasuttavaṇṇanā10. 分别经之义注
§832
832. Dasame kosajjasahagatoti idha bhikkhu chandaṃ uppādetvā kammaṭṭhānaṃ manasikaronto nisīdati. Athassa citte līnākāro okkamati, so ‘‘līnākāro me okkanto’’ti ñatvā apāyabhayena cittaṃ tajjetvā puna chandaṃ uppādetvā kammaṭṭhānaṃ manasi karoti. Athassa puna līnākāro okkamati. So puna apāyabhayena cittaṃ tajjetvā chandaṃ uppādetvā kammaṭṭhānaṃ manasi karotīti evamassa kosajjena vokiṇṇattā chando kosajjasahagato nāma hoti. Kosajjasampayuttoti tasseva vevacanaṃ.
所谓『与堕落相应』，是指比库生起精进心，专注修习法门而入座时，其心状沉溺下来，陷入惰怠。然后他知悉自己的心堕落下来，说“我的心已陷入惰怠”，由此生起恐怖堕狱的念头，便放弃心，重新生起精进心，专注法门。接着又心生惰怠，他又放弃心，生起精进心，专注修法，如此反复。由此称此种精进心为『与堕落相应的精进』。『与精进相应』，是对此词的释义。
Uddhaccasahagatoti idha bhikkhu chandaṃ uppādetvā kammaṭṭhānaṃ manasikaronto nisīdati. Athassa cittaṃ uddhacce patati. So buddhadhammasaṅghaguṇe āvajjetvā cittaṃ hāsetvā tosetvā kammaniyaṃ katvā puna chandaṃ uppādetvā kammaṭṭhānaṃ manasi karoti. Athassa puna cittaṃ uddhacce patati. So puna buddhadhammasaṅghaguṇe āvajjetvā cittaṃ hāsetvā tosetvā kammaniyaṃ katvā chandaṃ uppādetvā kammaṭṭhānaṃ manasi karotīti evamassa uddhaccena vokiṇṇattā chando uddhaccasahagato nāma hoti.
所谓『与动乱（执着躁动）相应』，是指比库生起精进心，专注修习法门而入座时，心现躁动不安。他以对佛法僧三宝的信敬振奋心意，令心欢喜、欢悦，完成修行，然后再生精进心，专心法门。其心又躁动不安，再次以对佛法僧的信敬振奋，使心欢喜、欢悦，修行如前。如此反复，因臆想心躁动故称之为『与动乱相应的精进』。
Thinamiddhasahagatoti idha bhikkhu chandaṃ uppādetvā kammaṭṭhānaṃ manasikaronto nisīdati. Athassa thinamiddhaṃ uppajjati. So ‘‘uppannaṃ me thinamiddha’’nti ñatvā udakena mukhaṃ puñchitvā, kaṇṇe ākaḍḍhitvā paguṇaṃ dhammaṃ sajjhāyitvā divā gahitaṃ vā ālokasaññaṃ manasikaritvā thinamiddhaṃ vinodetvā puna chandaṃ uppādetvā kammaṭṭhānaṃ manasi karoti. Athassa puna thinamiddhaṃ uppajjati. So vuttanayeneva puna thinamiddhaṃ vinodetvā chandaṃ uppādetvā kammaṭṭhānaṃ manasi karotīti evamassa thinamiddhena vokiṇṇattā chando thinamiddhasahagato nāma hoti.
所谓『与昏沉瞌睡相应』，是指比库生起精进心，专注修习法门而入座时，心生昏沉瞌睡。他了知自己已生昏沉，便以水清洗口面，掐耳，咽下苦药，调摄光明，排遣昏沉，继而再生精进心，专心修行。其心又起昏沉，他重复前法排遣昏沉后再生精进，反复如此。因昏沉相随故名『与昏沉相应的精进』。
Anuvikkhittoti idha bhikkhu chandaṃ uppādetvā kammaṭṭhānaṃ manasikaronto nisīdati. Athassa kāmaguṇārammaṇe cittaṃ vikkhipati. So ‘‘bahiddhā vikkhittaṃ me citta’’nti ñatvā anamatagga (saṃ. ni. 2.124-125) devadūta- (ma. ni. 3.261) celopama (saṃ. ni. 5.1104) anāgatabhayasuttādīni (a. ni. 5.77) āvajjento suttadaṇḍena cittaṃ tajjetvā kammaniyaṃ katvā puna chandaṃ uppādetvā kammaṭṭhānaṃ manasi karoti. Athassa puna cittaṃ vikkhipati. So puna suttadaṇḍena cittaṃ kammaniyaṃ katvā chandaṃ uppādetvā kammaṭṭhānaṃ manasi karotīti evamassa kāmavitakkavokiṇṇattā chando bahiddhā pañca kāmaguṇe ārabbha anuvikkhitto anuvisaṭo hoti.
所谓『分散心相应』，是指比库生起精进心，专注修习法门而入座时，心散乱于欲界境色。他了知自己心散，于是诵读无尽的经律注，又读天使护法鬼神比喻之经等，斥退散乱，令心定静，完成修行，继而再生精进，专注法门。其心复散乱，再诵经诫斥之，令心持正修行。如此轮替，因贪欲妄念使心散乱故称『与分散相应的精进』。此精进联结五种欲界境相。
Yathā pure tathā pacchāti kammaṭṭhānavasenapi desanāvasenapi purimapacchimatā veditabbā. Kathaṃ? Kammaṭṭhāne tāva kammaṭṭhānassa abhiniveso pure nāma, arahattaṃ pacchā nāma. Tattha yo bhikkhu mūlakammaṭṭhāne abhinivisitvā atilīnādīsu catūsu ṭhānesu cittassa okkamanaṃ paṭisedhetvā, duṭṭhagoṇe yojetvā sārento viya caturassaghaṭikaṃ otārento viya catunnaṃ ṭhānānaṃ ekaṭṭhānepi asajjanto saṅkhāre sammasitvā arahattaṃ pāpuṇāti. Ayampi yathā pure tathā pacchā viharati nāma. Ayaṃ kammaṭṭhānavasena purimapacchimatā. Desanāvasena pana kesā pure nāma, matthaluṅgaṃ pacchā nāma. Tattha yo bhikkhu kesesu abhinivisitvā vaṇṇasaṇṭhānādivasena kesādayo pariggaṇhanto catūsu ṭhānesu asajjanto yāva matthaluṅgā bhāvanaṃ pāpeti, ayampi yathā pure tathā pacchā viharati nāma. Evaṃ desanāvasena purimapacchimatā veditabbā. Yathā pacchā tathā pureti idaṃ purimasseva vevacanaṃ.
修习法门先后顺序应如从前，如影随形。如何理解？所谓法门，是指对所修法的执著，且前为初入，后为结果──阿拉汉果。若比库于根本法门执着，不受四种极度惰怠心境的扰动，抵抗恶因，像四足兽左旋右转跳跃般，毅然捨弃烦恼而成阿拉汉。这就是如影随形之「法门的先后」。对说法法门而言，头发先，此后发鬚；比库执着于发根的头发，舍弃与色无关者，并于四处不贪恋后，渐得鬚发的修持，如影随形。如此，应知说法法门亦有先后。此语「如影随形」即「先随后」。
Yathā adho tathā uddhanti idaṃ sarīravasena veditabbaṃ. Tenevāha ‘‘uddhaṃ pādatalā adho kesamatthakā’’ti. Tattha yo bhikkhu pādatalato paṭṭhāya yāva kesamatthakā dvattiṃsākāravasena vā pādaṅguliaggapabbaṭṭhito yāva sīsakaṭāhaṃ, sīsakaṭāhato yāva pādaṅgulīnaṃ aggapabbaṭṭhīni , tāva aṭṭhivasena vā bhāvanaṃ pāpeti catūsu ṭhānesu ekaṭṭhānepi asajjanto. Ayaṃ yathā uddhaṃ tathā adho, yathā adho tathā uddhaṃ viharati nāma.
如身体上下之关系，须知足底在下，毛发在上，为正理。世尊言『足底在上，其下为毛发之处』。若比库由足底开始，以二十二节或以足趾第一节为起点，修持八支安住，拒绝身上四处烦恼，有如毛发向上且向下生长般，身上四处不贪恋，则称此为『如上则下，如下则上』相应修持。
Yehi ākārehīti yehi koṭṭhāsehi. Yehi liṅgehīti yehi saṇṭhānehi. Yehi nimittehīti yehi upaṭṭhānehi. Ālokasaññā suggahitā hotīti yo bhikkhu aṅgaṇe nisīditvā ālokasaññaṃ manasi karoti, kālena nimīleti, kālena ummīleti. Athassa yadā nimīlentassāpi ummīletvā olokentassa viya ekasadisameva upaṭṭhāti, tadā ālokasaññā jātā nāma hoti. ‘‘Divāsaññā’’tipi tasseva nāmaṃ. Sā ca pana rattiṃ uppajjamānā suggahitā nāma hoti. Svādhiṭṭhitātipi tasseva vevacanaṃ. Suṭṭhu adhiṭṭhitā suṭṭhu ṭhapitā svādhiṭṭhitā nāma vuccati. Sā atthato suggahitāyeva. Yo vā ālokena thinamiddhaṃ vinodetvā chandaṃ uppādetvā kammaṭṭhānaṃ manasi karoti, tassa divāpi ālokasaññā suggahitā svādhiṭṭhitā nāma. Ratti vā hotu divā vā yena ālokena thinamiddhaṃ vinodetvā kammaṭṭhānaṃ manasi karoti, tasmiṃ thinamiddhavinodane āloke uppannā saññā suggahitāyeva nāma. Vīriyādīsupi eseva nayo. Imasmiṃ sutte channaṃ abhiññānaṃ pādakiddhi kathitā.
所谓『由何形状』者，即由何种容貌。所谓『由何质地』者，即由何种成分。所谓『由何缘起』者，即出自何种因缘。所谓『由何住处』者，即依止何种所缘。所谓『由何显现』者，即借何种缘起呈现。所谓『由何存在』者，即在何种条件下保持。所谓『由何观』者，即以何种观念了知。所谓『由何看待』者，谓正念具足的比库端坐庭院时，内心观想光明现象者，时而暗灭，时而再现。当其光明虽暂时暗灭，复又显现观照时，犹如同一事物持续呈现，不中断彼时，这种光明观即成就，谓之「光明观」。此又名为「日光观」。而夜间生起者称为「光明息」。又称「正立定」。真正确立安住者便名为「真正立定」。此实即为畅达正立定。若有比库借光明熄除昏沉，激发精进，专注修行者于白昼时亦名此观。无论昼夜，借光明熄除昏沉，专注修行时，由此熄除昏沉者产生之观念，称为『光明观』，此理与精进等觉支相应。此经中亦详述禅定力及预知能力的根基。
Pāsādakampanavaggo dutiyo. · 楼阁震动品第二。
3. Ayoguḷavaggo
第三品 无混杂品
2. Ayoguḷasuttavaṇṇanā第二《铁丸经》注释。
§834
834. Tatiyavaggassa dutiye iminā cātumahābhūtikenāti iminā catumahābhūtamayena evaṃ bhārikena garukena samānenāpi. Omātīti pahoti sakkoti, idaṃ tepiṭake buddhavacane asambhinnapadaṃ. Kāyampicitte samodahatīti kāyaṃ gahetvā citte āropeti, cittasannissitaṃ karoti, cittagatiyā peseti. Cittaṃ nāma mahaggatacittaṃ, cittagatigamanaṃ lahukaṃ hoti. Cittampi kāye samodahatīti cittaṃ gahetvā kāye āropeti, kāyasannissitaṃ karoti, kāyagatiyā peseti, kāyo nāma karajakāyo, kāyagatigamanaṃ dandhaṃ hoti. Sukhasaññañca lahusaññañcāti abhiññācittasahajātasaññā. Sā hi santasukhasamannāgatattā sukhasaññā nāma hoti, kilesadandhāyitattassa ca abhāvā lahusaññā nāma.
834. 关于第三章第二节中指出的本质为四大元素的事物，所谓以含有四大元素之重实体为体。『奥摩迦』即『萨咖』，此词亦是三藏佛语中唯一无二的词汇。谓形与心合而不分：形指身体，心是意识，合二为一，身心相依，身由心推动，心之转动被称为心之运动。心乃为广泛流动之心迹，其运动轻微。心亦融于身中，称为心载于身，体由心所动，如杖支身，身之运动迟缓沉重。所谓愉悦观及轻观，乃禅定生成心所随生的观念。此即为具足了此安乐之性而名为愉悦观，除去烦恼束缚则名为轻观。
Ayoguḷo divasaṃ santatto lahutaro ceva hotīti so hi dvīhi tīhi janehi ukkhipitvā kammāruddhane pakkhittopi divasaṃ paccamāno vivarānupaviṭṭhena tejena ceva vāyena ca vāyosahagato ca usmāsahagato ca tejosahagato ca hutvā evaṃ lahuko hoti, yathā naṃ kammāro mahāsaṇḍāsena gahetvā ekato parivatteti ukkhipati bahi nīharati. Evaṃ pana mudu ca hoti kammaniyo ca. Yathā naṃ so khaṇḍaṃ khaṇḍaṃ vicchindati, kūṭena hananto dīghacaturassādibhedaṃ karoti. Imasmiṃ sutte vikubbaniddhi kathitā.
无混杂者，昼间常常处于平静且轻快的状态。其于二人或三人中跳跃，由于业障而晦暗塞闭时，昼间仍呈现细微的光芒或微风伴随，有风声亦有热气与光明伴随，故显轻薄。若有人被工匠强力抓取，以大绳索缠绕一处，却依然片刻旋转跳动，迅速弃之离开。如此软弱且易被驯服。譬如其分割成多片，切割成棱锥状且具四长三宽各异差别。此经中特别称述此为摧散之相。
3-10. Bhikkhusuttādivaṇṇanā第三至第十《比库经》等注释。
§835-842
835-842. Tatiye vivaṭṭapādakiddhi kathitā, tathā catutthe. Apica dve phalāni ādiṃ katvā heṭṭhā missakiddhipādā kathitā, sattasu phalesu pubbabhāgā. Sattamādīni cattāri heṭṭhā kathitanayāneva.
835-842。第三品开脚根之力之描述，第四品同理。并且开始述说两种成果开端，同时在下方叙述计量力量起始，有七种成果之前部分，七之起始有四种下方被述说的相同。
11-12. Moggallānasuttādivaṇṇanā第十一至第十二《摩嘎剌那经》等注释。
§843-844
843-844. Ekādasamadvādasamesu cha abhiññā kathitā. Sesaṃ sabbattha uttānatthamevāti.
843-844。在第十一、第十二节中讲述了有关禅定的观相。余文全面都聚焦于最终结论。
Iddhipādasaṃyuttavaṇṇanā niṭṭhitā. · 《神足相应》注释已毕。