2. Bojjhaṅgasaṃyuttaṃ · 2. 觉支相应复注

122 段 · CSCD 巴利原典

2. Bojjhaṅgasaṃyuttaṃ二、觉支相应

1. Pabbatavaggo

第一章山地品

1.Himavantasuttavaṇṇanā一、雪山经注释

§182

182. Bujjhati catusaccaṃ ariyasāvako etāyāti bodhaṃ, dhammasāmaggī, ariyasāvako pana catusaccaṃ bujjhatīti bodhi. Aṅgāti kāraṇā. Yāya dhammasāmaggiyāti sambandho. Taṇhāvasena patiṭṭhānaṃ, diṭṭhivasena āyūhanā. Sassatadiṭṭhiyā patiṭṭhānaṃ, ucchedadiṭṭhiyā āyūhanā. Līnavasena patiṭṭhānaṃ, uddhaccavasena āyūhanā. Kāmasukhānuyogavasena patiṭṭhānaṃ, attakilamathānuyogavasena āyūhanā. Oghataraṇasuttavaṇṇanāyaṃ (saṃ. ni. 1.1) –

182. 圣弟子认识四圣谛者，在此谛得觉知，并成就法合一。所谓觉，即知悉。由此四谛得觉知，谓有肢体者即诸因缘。所谓法合一者，谓相应之关系。渴爱为依止，见解生聚；恒存见为依止，断灭见生聚；懈怠为依止，掉举生聚；随爱欲乐为依止，自扰动亦生聚。此乃《渡彼大水经》义解（增支经1.1）——

‘‘Kilesavasena patiṭṭhānaṃ, abhisaṅkhāravasena āyūhanā. Taṇhādiṭṭhīhi patiṭṭhānaṃ, avasesakilesābhisaṅkhārehi āyūhanā, sabbākusalābhisaṅkhāravasena patiṭṭhānaṃ, sabbalokiyakusalābhisaṅkhāravasena āyūhanā’’ti –

「烦恼为依止，支缊行为生聚。渴爱等见为依止，余烦恼与支缊合生聚。诸善支缊行为为依止，诸世间善支缊行为亦生聚。」

Vuttesu pakāresu idha avuttānaṃ vasena veditabbo. Kilesasantānaniddāya uṭṭhahatīti etena sikhāpattavipassanāsahagatānampi satiādīnaṃ bojjhaṅgabhāvaṃ dasseti. Cattārītiādinā maggaphalena sahagatānaṃ. Sattahi bojjhaṅgehi bhāvitehi saccapaṭivedho hotīti kathamidaṃ jānitabbanti codanaṃ sandhāyāha ‘‘yathāhā’’tiādi. Jhānaṅgamaggaṅgādayo viyāti etena bodhibojjhaṅgasaddānaṃ samudāyāvayavavisayataṃ dasseti. Senaṅgarathaṅgādayo viyāti etena puggalapaññattiyā avijjamānapaññattibhāvaṃ dasseti.

在所言法门种种现象中，应从未现法中体证出此理。烦恼因缘生者故生起，即示修习内观者当具足正念等觉支之性质。以四等觉通所应断之道果功德，俱足七觉支并行，则必生节悟真谛之理。对此理应如是知悉。为加发问激励，道以「如是」引导等。禅定法门等，因真觉支而生。战车轮等类，指人我观念生滞无明之理。

Bodhāya saṃvattantīti bojjhaṅgāti vuttaṃ ‘‘kāraṇattho aṅgasaddo’’ti. Bujjhatīti bodhi, bodhiyā eva aṅgāti bojjhaṅgāti vuttaṃ ‘‘bujjhantīti bojjhaṅgā’’ti. Vipassanādīnaṃ kāraṇānaṃ bujjhitabbānaṃ saccānaṃ anurūpaṃ paccakkhabhāvena paṭimukhaṃ aviparītaṃ sammā bujjhantīti evaṃ vatthuvisesadīpakehi uparimaggehi anubujjhantītiādinā vuttabodhisaddehi nippadesena vuttaṃ ‘‘bujjhanatāsāmaññena saṅgaṇhātī’’ti. Ettha ca līnapatiṭṭhāna-kāmasukhallikānuyoga-ucchedābhinivesānaṃ dhammavicaya-vīriyapītipadhāna-dhammasāmaggī paṭipakkho. Uddhaccāyūhanaattakilamathānuyoga-sassatābhinivesānaṃ passaddhisamādhi-upekkhāpadhāna-dhammasāmaggī paṭipakkho. Sati pana ubhayatthāpi icchitabbā. Tathā hi sā sabbatthikā vuttā.

觉支及其作意说者，名为觉支，因其有缘故，名为『肢体』。觉，谓觉知；觉者即觉支，故谓觉支。内观等诸因缘应觉境，与真谛相应之分与境界面对，正断无误而觉。据此为依，以教行方法，依觉支名理，故曰觉支合摄。此处某些如懈怠依止、随爱欲乐小依止、断灭见持着等，为恰当法复察、精进、喜足等觉支所反。懈怠掉举，恒存断灭等，则与一心专注、舍等觉支相反。正念当在此两面皆思欲。此乃普遍释意。

Saṃ-saddo pasaṃsāyaṃ. Punadeva sundaro ca atthopīti āha ‘‘pasattho sundaro ca bojjhaṅgo’’ti. Abhinibbattetīti abhivisiṭṭhabhāvena nibbatteti savisesabhāvaṃ vadati. ‘‘Eke vaṇṇayantī’’ti vatvā tattha yathāvuttavivekattayato aññaṃ vivekadvayaṃ uddharitvā dassetuṃ ‘‘te hī’’tiādi vuttaṃ. Tattha jhānakkhaṇe tāva kiccato vikkhambhanavivekanissitaṃ, vipassanākkhaṇe ajjhāsayato paṭippassaddhivivekanissitaṃ bhāvetīti. Tenāha – ‘‘anuttaraṃ vimokkhaṃ upasampajja viharissāmī’’ti. Tattha tattha nicchayatāya kasiṇajjhānaggahaṇena anuppādānampi gahaṇaṃ daṭṭhabbaṃ.

语曰『语音为称赞』。又称美善，言『清净优美者，即觉支』。至于成就无余之义，则指成就特殊群体意义。以言『有人言说』，此中就正当时机，以辨别智向用力而分别解释二种不同之法门，示意其于禅时多为散乱无着，内观时多由意念明了与柔静分别所摄持。故说『当入无上解脱而住』。即应于彼时彼处，必先以气界禅定所摄，紧住及深究净修力行。

Himavantasuttavaṇṇanā niṭṭhitā. · 雪山经注释完毕。

2. Kāyasuttavaṇṇanā二、身经注释

§183

183. Tiṭṭhanti etenāti ṭhiti, kāraṇaṃ. Kammautucittāhārasaññito catubbidho paccayo ṭhiti etassāti paccayaṭṭhitiko. Āhārapaccayasaddā hi ekatthā. Subhampīti kāmacchando paccayo, asubhe subhākārena pavattanato subhanti vuccati. Tena kāraṇena pavattanakassa aññassa kāmacchandassa nimittattā subhanimittanti. Subhassāti yathāvuttassa subhassa. Ārammaṇampīti subhākārena, iṭṭhākārena vā gayhamānaṃ rūpādiārammaṇampi subhanimittaṃ vuttākārena. Anupāyamanasikāroti ākaṅkhitassa hitasukhassa anupāyabhūto manasikāro, tato eva uppathamanasikāroti ayonisomanasikāro. Tasminti yathāniddhārite kāmacchandabhūte tadārammaṇabhūte ca duvidhepi subhanimitte. Aṭṭhakathāyaṃ pana ‘‘subhārammaṇe’’icceva vuttaṃ. Atthi, bhikkhave, subhanimittantiādīti ādi-saddena kāmacchandanīvaraṇassa āhāradassanapāḷi uttānāti katvā vuttaṃ – ‘‘evaṃ sabbanīvaraṇesu yojanā veditabbā’’ti.

183.「止息」者，谓现住不动状态。此中之因，是由业、根、缘、受四种条件摄持而生故，称为「条件具足」之止息。此处说「条件」和「摄持」其实是同一义理。所谓「善」，是欲念之缘，此善缘生起，谓由美善因缘推动而「善」现起。故由此缘起生者，因缘乃善缘之所显现者。所谓「美善」，正是前所说之善。所谓「起缘」，即由善因、欢喜因所产生的起心，如所爱着的色等对象亦是善缘所显之相。所谓「无方之念」者，即是未得利益、未得快乐之念，此为不善之心态，称为无方便心念。由是观之，此善因缘乃二重意义：是由欲欲生之因善生，是生起善起心之缘。经典注疏中仅称「善缘起」。请比库们知悉，谓善缘起者，乃由欲之障碍所覆盖、由摄持之障碍所遮蔽而生者。故说「此诸障碍应了知」也。

Paṭighopipaṭighanimittaṃ purimuppannassa pacchā uppajjanakassa nimittabhāvato. Paṭighārammaṇaṃ nāma ekūnavīsati āghātavatthubhūtā sattasaṅkhārā. Aratīti pantasenāsanādīsu aramaṇaṃ . Ukkaṇṭhitāti ukkaṇṭhabhāvo. Pantesūti dūresu, vivittesu vā. Adhikusalesūti samathavipassanādhammesu. Arati ratipaṭipakkho. Aratitāti aramaṇākāro. Anabhiratīti anabhiratabhāvo. Anabhiramaṇāti anabhiramaṇākāro. Ukkaṇṭhitāti ukkaṇṭhanākāro. Paritassitāti ukkaṇṭhanavaseneva paritassanā.

「碍缘起障缘」，谓前生起后来生之缘起生之后生之因缘。所谓「碍缘」者，乃十九种受击苦之行，使身心障蔽不安舒。所谓「不安」者，即道路旁和远处之弃居所。所谓「嗔恚」者，是禅定与观禅法之颠倒。所谓「不乐」者，乃离爱欲之境界。所谓「不乐」者，是修斋取舍之念。所谓「不爱」者，即不喜欢、不亲近。所谓「不入」者，不愿入其中。所谓「不安」者，譬如不安心之痛苦憔悴。

Āgantukaṃ, na sabhāvasiddhaṃ. Kāyālasiyanti nāmakāye alasabhāvo. Sammohavinodaniyaṃ pana ‘‘tandīti jātiālasiya’’nti vuttaṃ. Vadatīti etena atisītādipaccayā saṅkocāpattiṃ dasseti. Yaṃ sandhāya vuttaṃ kilesavatthuvibhaṅge (vibha. aṭṭha. 857). Tandīti jātiālasiyaṃ. Tandiyanāti tandiyanākāro. Tandimanakatāti tandiyā abhibhūtacittatā. Alasassa bhāvo ālasyaṃ. Ālasyāyanākāro ālasyāyanā. Ālasyāyitassa bhāvo ālasyāyitattaṃ. Iti sabbehipi imehi padehi kilesavasena kāyālasiyaṃ kathitaṃ.

「外来」，谓非自性所生。所谓「身懒」，即身心怠惰不勤。正法中有说「懈怠」，谓出生及生时之懈怠。所谓「烦恼」，乃由过冷等缘起之缩短与退伏。经典《烦恼物分》中说「懈怠」，即生死懒怠。所谓「懈怠身」，即懈怠之相。谓懈怠起倒作之意。懒怠心为怠惰，怠惰之相称怠惰。怀有懈怠者即为懈惰之心。以此诸语，皆述烦恼之懒惰。

Kilesavasenāti sammohavasena. Kāyavinamanāti kāyassa virūpato namanā. Jambhanāti phandanā. Punappunaṃ jambhanā vijambhanā. Ānamanāti purato namanā. Vinamanāti pacchato namanā. Sannamanāti samantato namanā. Paṇamanāti yathā hi tantato uṭṭhitapesakāro kiñcideva upariṭṭhitaṃ gahetvā ujuṃ kāyaṃ ussāpeti, evaṃ kāyassa uddhaṃ ṭhapanā. Byādhiyakanti uppannabyādhitā. Iti sabbehipi imehi padehi kilesavasena kāyaphandanameva kathitaṃ (vibha. aṭṭha. 858).

「烦恼身」，谓烦恼之惑乱。所说身染，即身相之曲翘。所谓「紧握」，即紧致抓握。反复紧握称为拘束。谓前方压力抓持，后方压力按住，四方紧握，使身体挺立。所谓「病」，谓身患疾病。由此诸语，皆言烦恼之身拘束。

Bhattapariḷāhoti bhattavasena pariḷāhuppatti. Bhuttāvissāti bhuttavato. Bhattamucchāti bhattagelaññaṃ. Atibhuttapaccayā hi mucchāpatto viya hoti. Bhattakilamathoti bhuttapaccayā kilantabhāvo. Bhattapariḷāhoti bhattadaratho. Kucchipūraṃ bhuttavato hi pariḷāhuppattiyā upahatindriyo viya hoti, kāyo khijjati. Kāyaduṭṭhullanti bhuttabhattaṃ nissāya kāyassa akammaññatā.

「食渴」，谓因饮食之渴望而生。所谓「已食」，即已食之法。所谓「食乱」，谓食多致痴乱。因过度饮食缘故，若怒痴生时，遂若痴迷。谓食过多而致疲乏虚弱。谓因饮食而致身不调和。

Cittassalīyanākāroti ārammaṇe cittassa saṅkocappatti. Cittassa akalyatāti cittassa gilānabhāvo. Gilānoti akallako vuccati. Tathā cāha ‘‘nāhaṃ, bhante, akallako’’ti. Akammaññatāti cittagelaññasaṅkhāto akammaññanākāro. Olīyanāti olīyanākāro. Iriyāpathikampi cittaṃ yassa vasena iriyāpathaṃ sandhāretuṃ asakkonto olīyati, tassa taṃ ākāraṃ sandhāya vuttaṃ ‘‘olīyanā’’ti. Dutiyapadaṃ upasaggena vaḍḍhitaṃ. Līnanti avipphārikatāya saṅkocappattaṃ. Itare dve ākāraniddesā. Thinanti avipphārikatāya anussāhanā asaṅgahanasaṅgahanaṃ. Thiyanākāro thiyanā. Thiyitattanti thiyitassa ākāro, avipphārikatāti attho.

「心软弱相」，谓起心之紧缩。所谓「心病」，谓心之病态。心病谓虚弱无力。又有言曰：「我非虚弱。」所谓无行为者，即心病缠结且无为之相。所谓软弱相者，即软弱之相。谓凡阴行者，若因不利缘而不能持行，谓其受损之形状，即称软弱相。词中第二部分为加上前缀变形。谓疲惫却未散之紧缩。此为两种不同之示现。谓乏力即是不合意之短暂相。称为软弱相。

Cetaso avūpasamoti cittassa avūpasantatā asannisinnabhāvo. Tenāha – ‘‘avūpasantākāro’’ti. Atthato panetanti svāyaṃ avūpasantākāro vikkhepasabhāvattā vikkhepahetutāya ca atthato etaṃ uddhaccakukkuccameva.

心的不安定就是心识的不稳定状态。因此称之为“不安静之相”。从义理上说，这个说法指的是心自身在不安静状态中表现出来的散乱性质和造成散乱的缘由，其实就是烦恼忧郁的动荡不安。

Vicikicchāya ārammaṇadhammā nāma ‘‘buddhe kaṅkhatī’’tiādinā āgataaṭṭhakaṅkhāvatthubhūtā dhammā. Yasmā vicikicchā byāpādādayo viya anu anu uggahaṇapaccayā uppajjati, tasmā kaṅkhāṭṭhānīyaṃ ārammaṇameva dassitaṃ ‘‘vicikicchāya ārammaṇadhammā’’ti. Yasmā purimuppannā vicikicchā pacchā vicikicchāya paccayo hoti, tasmā vicikicchāpi vicikicchāṭṭhānīyadhammā veditabbā. Tatrāyaṃ vacanattho – tiṭṭhanti pavattanti etthāti ṭhānīyā, vicikicchā eva ṭhānīyā vicikicchāṭṭhānīyā. Aṭṭhakathāyaṃ pana ārammaṇassapi tattha visesapaccayataṃ upādāya ‘‘kāmacchando vicikicchāti ime dve dhammā ārammaṇena kathitā’’ti vuttaṃ. Subhanimittassa hi paccayabhāvamattaṃ sandhāyetaṃ vuttaṃ, tathāpi yathā ‘‘paṭighampi paṭighanimitta’’nti katvā ‘‘byāpādo upanissayena kathito’’ti vuttaṃ, evaṃ subhampi subhanimittanti katvā kāmacchando upanissayena kathitoti sakkā viññātuṃ. Sesā thinamiddhauddhaccakukkuccāni. Tattha thinamiddhaṃ aññamaññaṃ sahajātādivasena paccayo, tathā uddhaccakukkuccanti. Ubhayesampi upanissayakoṭiyā paccayabhāve vattabbameva natthīti āha ‘‘sahajātena ca upanissayena cā’’ti.

因疑惑而生起的境界，称为“对佛彷徨”等，这些都是由根本疑惑所生的法。由于疑惑像嗔恨等烦恼一样，是依赖不断生起的条件而产生的，因此称为“疑惑缘起法”。又因之前生起的疑惑，成为后来疑惑的条件，所以疑惑本身也是疑惑之境界的条件。对此有言：“它们停留、流转在处所”，这里的“处所”是指疑惑境界，称为“疑惑处所”。注疏中亦言及，连缘于欲欲的疑惑，二者借缘生起故被论及为缘起；因为有良因缘的存在，才说这里是“善缘因缘”；同样也说“嗔恨缘因缘”，所以能理解欲欲也被说为缘因。其余昏沉睡眠和烦恼忧郁等，也互为条件，共同生起，还有言说：“因共同时生起缘起”。

Yasmā sati nāma ‘‘cattāro satipaṭṭhānā’’tiādinā tesaṃ tesaṃ dhammānaṃ anussaraṇavasena vattati, tasmā te dhammā satisambojjhaṅgaṭṭhānīyā nāma. Lokuttaradhamme ca anussavādivasena gahetvā tathā pavattateva. Tena vuttaṃ ‘‘satiyā’’tiādi.

因为念，被称为“正念四念处”等诸法的念诵继起，因此这些法被称为念觉支处。依照超世法中的继说传承，如是而行如是而生，因此被称为“正念”等。

Kosallaṃ vuccati paññā, tato uppannā kosallasambhūtā. Anavajjasukhavipākāti anavajjā hutvā sukhavipākā vipaccanakā. Padadvayena paccayato sabhāvato kiccato phalato kusaladhammaṃ dasseti. Akusalaniddesepi eseva nayo. Sāvajjāti gārayhā. Anavajjāti agārayhā. Hīnā lāmakā. Paṇītā seṭṭhā. Kaṇhā kāḷakā asuddhā. Sukkā odātā suddhā . Paṭibhāga-saddo paṭhame vikappe sadisakoṭṭhāsattho, dutiye paṭipakkhakoṭṭhāsattho, tatiye niggahetabbapaṭipakkhakoṭṭhāsattho daṭṭhabbo.

智慧称为巧慧，因而生起巧慧所成的。所谓无垢善果即为成就无垢的善果可反对无垢的障碍者。从二相当中的条件、本性、任务、结果来显现善法；对于不善迹象亦遵此法。无疵净者是粗劣的，无垢者是良好的；低劣是软弱者，高明是优胜者；黑色是污秽之物，洁净是纯净之物。此处依注释，以“部分名”为例，第一变可比作一致的群体，第二变为相反的群体，第三变是要排除的相对群体。

Kusalakiriyāya ādikammabhāvena pavattavīriyaṃ dhitisabhāvatāya dhātūti vuttanti āha ‘‘ārambhadhātūti paṭhamārambhavīriya’’nti. Laddhāsevanaṃ vīriyaṃ balappattaṃ hutvā paṭipakkhaṃ vidhamatīti āha – ‘‘nikkamadhātūti kosajjato nikkhantattā tato balavatara’’nti. Adhimattādhimattatarānaṃ paṭipakkhadhammānaṃ vidhamanasamatthaṃ paṭupaṭutarādibhāvappattaṃ hotīti āha – ‘‘parakkamadhātūti paraṃ paraṃ ṭhānaṃ akkamanatāya tatopi balavatara’’nti.

以善行为始，从积极努力为基础的措辞而发起能量，名为根本能量，所以称为“起始能量”。已得、刚猛的能量牢固生起之后，即能消除相反的能量而稳固，所以称为“离散能量”，意由心离散而生，故更强劲。能以较强之力对治更强之力的相反境界，由此紧密结合与斡旋起来，所以称之为“超越能量”，意为迈向更高之所，更有力量。

Tiṭṭhati pavattati etthāti ṭhānīyā. Ārammaṇadhammā, pītisambojjhaṅgassa ṭhānīyāti pītisambojjhaṅgaṭṭhānīyāti ‘‘pītiyā ārammaṇadhammā’’ti vuttaṃ. Yasmā aparāparuppattiyā pītipi tathā vattabbataṃ labhatīti vuttaṃ visuddhimagge ‘‘pītiyā eva taṃ nāma’’nti. Darathapassaddhīti daratho kilesapariḷāho, so passambhati etāyāti darathapassaddhi, kāyapassaddhiyā vedanādikhandhattayassa viya rūpakāyassapi passambhanaṃ hoti, cittapassaddhiyā cittasseva passambhanaṃ, tato evettha bhagavatā lahutādīnaṃ viya duvidhatā vuttā. Tathā samāhitākāraṃ sallakkhetvā gayhamāno samathova samathanimittaṃ, tassa ārammaṇabhūtaṃ paṭibhāganimittampi. Vividhaṃ aggaṃ etassāti byaggo, vikkhepo. Tathā hi so anavaṭṭhānaraso bhantatāpaccupaṭṭhāno vutto. Ekaggabhāvato byaggapaṭipakkhoti abyaggo, samādhi, so eva nimittanti pubbe viya vattabbaṃ. Tenāha ‘‘tasseva vevacana’’nti.

“停留”和“流转”指本质所在。念起境界，是喜觉支所在处，故称为喜觉支处境。因依次而得喜乐，故说“唯名为喜”。所说“喜乐安静”，即安静是内心烦恼的平息，能令身心安静如止息扰乱。由身安静能令身色如初，心安静则令心安静，由此世尊曾说清净有二种；如聚精会神般坐禅静虑，法于静虑乃止境，亦是喜的缘起因。此中指其起因所在与分段因缘，躁动为破坏，故为动乱。又如文中指明这无情意之乐，是悲痛、烤炙等痛苦的伴随，但凝聚专注力可生宁静，故有“心一境性”名之。

Yo ārammaṇe iṭṭhāniṭṭhākāraṃ anādiyitvā gahetabbo majjhattākāro, yo ca pubbe upekkhāsambojjhaṅgassa bhāvanāvasena uppanno majjhattākāro, duvidhopi so upekkhāya ārammaṇadhammoti adhippetoti āha – ‘‘atthato pana majjhattākāro upekkhāṭṭhānīyā dhammāti veditabbo’’ti. Ārammaṇena kathitā ārammaṇasseva tesaṃ visesapaccayabhāvato. Sesāti vīriyādayo cattāro dhammā. Tesañhi upanissayova sātisayo icchitabboti.

何为中观，即不因对可缘之欲好与不欲好有所分别而执取的中道形态；且因先前由无所著于舍弃觉支而生起的中观状态，借以修习此观。二者皆称为以不偏不倚的平等心摄持此可缘法，故名为中观。其义是，从功用之上，此中观是持平之心而摄护可缘法。此处“可缘”特指四勤等诸觉支，有此因缘而生，故应当以其为依顺之对象。

Kāyasuttavaṇṇanā niṭṭhitā. · 身经注释完毕。

3. Sīlasuttavaṇṇanā三、戒经注释

§184

184.Khīṇāsavassa lokuttaraṃ sīlaṃ nāma maggaphalapariyāpannā sammāvācākammantājīvā sīlalakkhaṇappattā tadaññe cetanādayo. Lokiyaṃ pana kiriyābyākatacittapariyāpannaṃ cārittasīlaṃ, vārittasīlassa pana sambhavo eva natthi viramaṇavasena pavattiyā abhāvato. ‘‘Pubbabhāgasīlaṃ lokiyasīla’’nti keci.

184.断除三结者所具有的胜出世间之戒为，谓依道及果得成全的诸正语善业勤行标志；其余诸心意等法随之获得。世间所说之具行为意所现之戒，谓世间戒，世间戒者因无断除故不生退灭转变，故无真实现。故有云：‘先行之戒即世间戒’。

Cakkhudassananti cakkhūhi dassanaṃ. Lakkhaṇassa dassananti sabhāvadhammānaṃ saṅkhatānaṃ paccattalakkhaṇassa ñātapariññāya, aniccādisāmaññalakkhaṇassa tīraṇapariññāya dassanaṃ. Pajahantopi hi te pahātabbākārato passati nāma. Nibbānassa tathalakkhaṇaṃ maggaphalehi dassanaṃ, taṃ pana paṭivijjhanaṃ. Jhānena pathavīkasiṇādīnaṃ, abhiññāhi rūpānaṃ dassanampi ñāṇadassanameva. Cakkhudassanaṃ adhippetaṃ savanapayirupāsanānaṃ parato gahitattā. Pañhapayirupāsananti pañhapucchanavasena payirupāsanaṃ aññakammatthāya upasaṅkamanassa kevalaṃ upasaṅkamaneneva jotitattā.

眼识即由眼根而生之识现象。标志之见，即对诸法本性现象的缘起现象及比量分别的认知，晓得无常等三法之普遍标记从而斩断执著。因欲舍弃此等而去，则即是见。涅槃实相之标记则藉缘道及果之显现而见，此即真知之现前。禅定则显现地、水等色法，神通则通过识见见诸色境界，此识见即为智知的显现。眼识为闻闻法反观所依的主要器官。问闻观，即透过提问而观照，唯此提问及观照之时，方能生起专注及明晰。

Ariyānaṃ anussati nāma guṇavasena, tatthāpi laddhaovādāvajjanamukhena yathābhūtasīlādiguṇānussaraṇanti dassetuṃ ‘‘jhānavipassanā’’tiādi vuttaṃ. Aññesaṃyeva santiketi ariyehi aññesaṃ sāsanikānaṃyeva santike. Tenāha – ‘‘anupabbajjā nāmā’’ti. Aññesūti sāsanikehi aññesu tāpasaparibbājakādīsu. Tattha hi pabbajjā ariyānaṃ anupabbajjā nāma na hotīti vuttaṃ.

圣者的忆念名为具有功德，且虽称为忆念，然通过称扬真实之戒及其种种功德，称为“禅定观慧”等语而加以显现。又圣者之近在，对别的法及别的教法亦然。故谓：“非出家者名之为出家。” 出家者意即圣者，非圣者则谓沙门等他诸修行者；此中出家不名为圣者之出家。

Satasahassamattāahesuṃ samantapāsādikattā mahātherassa. Laṅkādīpeti nissayasīsena nissitasallakkhaṇaṃ. Na hi pabbajjā dīpapaṭiladdhā, atha kho dīpanivāsiācariyapaṭiladdhā. Mahinda…pe… pabbajanti nāma tassa parivāratāya pabbajjāyāti.

约有百万之多，为大长老建造遍布诸方宏伟精舍。所谓‘兰卡诸灯’，指依此精舍而建立的灯塔标志。出家虽非依灯塔得受授，但出家者乃从住于灯塔的老师受授。大长老尊者摩欣达……等皆为其门徒谓之出家。

Saratīti taṃ ovādānusāsanidhammaṃ cinteti citte karoti. Vitakkāhataṃ karotīti punappunaṃ parivitakkanena tadatthaṃ vitakkanipphāditaṃ karoti. Āraddho hotīti sampādito hoti. Taṃ pana sampādanaṃ pāripūri evāti āha ‘‘paripuṇṇo hotī’’ti. Tatthāti yathāvutte dhamme. Ñāṇacāravasenāti ñāṇassa pavattanavasena. Tesaṃ tesaṃ dhammānanti tasmiṃ tasmiṃ ovādadhamme āgatānaṃ rūpārūpadhammānaṃ. Lakkhaṇanti visesalakkhaṇaṃ sāmaññalakkhaṇañca. Pavicinatīti ‘‘idaṃ rūpaṃ ettakaṃ rūpa’’ntiādinā vicayaṃ āpajjati. Ñāṇañca ropetīti ‘‘aniccaṃ calaṃ palokaṃ pabhaṅgū’’tiādinā ñāṇaṃ pavatteti. Vīmaṃsanaṃ…pe… āpajjatīti rūpasattakārūpasattakakkamena vipassanaṃ paccakkhato viya aniccatādīnaṃ dassanaṃ sammasanaṃ āpajjati.

时常反复默想此戒律教诫之真谛，并于心中细细思维。于心有所烦恼则反复思惟，借此除去执著困扰。勤勉意即精进勤修。精进的成就，谓圆满实现。谓此圆满谓“圆满成就”。此圆满如教中所说。依修于智慧之流，谓智慧之展现。诸法各如其形，因守护戒律到来，现身种种有形无形法。特征者，谓特别标志及普遍标志。细察即分析“此色法为如此形色”依此作分别。智慧启发谓知“无常流转无我破坏”等法，智慧由是流转。继续思维觉察……等而得生，借色法及非色所现之修观，观于无常等法之显现，现起正见。

Ubhayampetanti phalānisaṃsāti vuttadvayaṃ. Atthato ekaṃ pariyāyasaddattā. Paṭikaccāti pageva. Maraṇakāleti maraṇakālasamīpe. Samīpatthe hi idaṃ bhummanti āha ‘‘maraṇassa āsannakāle’’ti.

所谓“两者俱足”，是指果报与因缘二者俱备之义。从义理上讲即“pariyāyasadda”表示同义反复说明之词。所谓“paṭikacca”专指已经过去之意。所谓“maraṇakāle”则是指临近死亡之时。因为临近之时即是称为“死亡的临近时刻”。

So tividho hoti ñāṇassa tikkhamajjhamudubhāvena. Tenāha ‘‘kappasahassāyukesū’’tiādi. Upahaccaparinibbāyī nāma āyuvemajjhaṃ atikkamitvā parinibbāyanato. Yattha katthacīti avihādīsu yattha katthaci. Sappayogenāti vipassanāñāṇasaṅkhārasaṅkhātena payogena, saha vipassanāpayogenāti attho. Suddhāvāsabhūmiyaṃ uddhaṃyeva maggasoto etassāti uddhaṃsoto. Paṭisandhivasena akaniṭṭhabhavaṃ gacchatīti akaniṭṭhagāmī.

这知识有三种锐利的明晰表现。因此才有“寿命百千年者”等语。所谓“upahaccaparinibbāyī”是指寿命中期已过而趋向圆寂者。在不能断定具体时间、具体地点的情况下，用“不具体”一词。所谓“sappayoga”是指通过观察智慧之聚集而形成的行相，这与“vipassanā的行相使用”之意相应。所谓“suddhāvāsabhūmiyaṃ uddhaṃyeva maggasoto etassāti uddhaṃsoto”意即“正觉之道如高地河流般高上”，因而称为“高上河流”。这里依因缘形成没有最低位，称为“不下行”，即不会下降。

Avihādīsu vattamānopi ekaṃsato uddhaṃgamanāraho puggalo akaniṭṭhagāmī eva nāmāti vuttaṃ ‘‘eko uddhaṃsoto akaniṭṭhagāmīti pañca hontī’’ti. Tesanti niddhāraṇe sāmivacanaṃ. Uddhaṃsotabhāvato yadipi heṭṭhimādīsupi ariyabhūmi nibbattateva, tathāpi tattha bhūmīsu āyuṃ aggahetvā akaniṭṭhabhave āyuvaseneva soḷasakappasahassāyukatā daṭṭhabbā. ‘‘Satta phalā sattānisaṃsā pāṭikaṅkhā’’ti vuttattā ‘‘arahattamaggassa pubbabhāgavipassanā bojjhaṅgā kathitā’’ti vuttaṃ. Sattannampi sahabhāvo labbhatīti ‘‘apubbaṃ acarimaṃ ekacittakkhaṇikā’’ti vuttaṃ. Tayidaṃ pāḷiyaṃ tattha tattha ‘‘tasmiṃ samaye’’ti āgatavacanena viññāyati, bojjhaṅgānaṃ pana nānāsabhāvattā ‘‘nānālakkhaṇā’’ti vuttaṃ.

在无垢地现行中无疑是个恒常上升的勇猛者，名为“不下行者”，并说“有五种”。这五者是作为定义用的共同词。虽然“上行河流”从较低境界乃至圣地都会产生，但是因在那些地界中寿命未尽，在不下行状态时，寿命寿长达十六千万劫。称“七果七因皆不变”则指“阿拉汉道的前行有观慧觉支已说”。虽有七个共存，亦得之，说为“非初非末、不离一念际”。“tasmiṃ samaye”的出现，是指特定时刻，而诸觉支中的“多种性质”则称为“多种特征”。

Sīlasuttavaṇṇanā niṭṭhitā. · 《戒经》注释结束。

4. Vatthasuttavaṇṇanā四、《布经》注释

§185

185.‘‘Satisambojjhaṅgo’’ti evaṃ ce mayhaṃ hotīti satisambojjhaṅgo nāma seṭṭho uttamo pavaro, tasmāhaṃ satisambojjhaṅgasīsena phalasamāpattiṃ appetvā viharissāmīti evaṃ ce mayhaṃ pubbabhāge hotīti attho. ‘‘Appamāṇo’’ti evaṃ mayhaṃ hotīti svāyaṃ satisambojjhaṅgo, sabbaso pamāṇakarakilesābhāvato appamāṇadhammārammaṇato ca appamāṇoti evaṃ mayhaṃ antosamāpattiyaṃ asammohavasena hoti. Suparipuṇṇoti bhāvanāpāripūriyā suṭṭhu paripuṇṇoti evaṃ mayhaṃ antosamāpattiyaṃ asammohavasena hotīti. Tiṭṭhatīti yathākālaparicchedasamāpattiyā avaṭṭhānena tappariyāpannatāya satisambojjhaṅgo tiṭṭhati paṭibandhavasena. Uppādaṃ anāvajjitattāti uppādassa anāvajjanena asamannāhārena. Uppādasīsena cettha uppādavantova saṅkhārā gahitā. Anuppādanti nibbānaṃ uppādābhāvato uppādavantehi ca vinissaṭattā. Pavattanti vipākappavattaṃ. Appavattanti nibbānaṃ tappaṭikkhepato. Nimittanti sabbasaṅkhāranimittaṃ. Animittanti nibbānaṃ. Saṅkhāreti uppādādianāmasanena kevalameva saṅkhāragahaṇaṃ. Visaṅkhāranti nibbānaṃ. Āvajjitattā āvajjitakālato paṭṭhāya ārabbha pavattiyā satisambojjhaṅgo tiṭṭhati. Aṭṭhahākārehīti aṭṭhahi kāraṇehi. Jānātīti samāpattito vuṭṭhitakāle pajānāti. Aṭṭhahākārehīti uppādāvajjanādīhi ceva anuppādāvajjanādīhi ca vuttākāraviparītehi aṭṭhahi ākārehi cavantaṃ samāpattivasena anavaṭṭhānatopi gacchantaṃ cavatīti thero pajānātīti.

185.所谓“正念觉支”，若属我者，则是最胜、最上、最伟大者。因此说“我将以正念觉支实现果报而安住”。若属我以前部分，则谓“无量”，即本身是正念觉支，全然无量持戒之染污、无量善根之缘故，故称“无量”。“善充满”指修行之圆满充足，即无病无碍状态。称为“常住”，因切分时段一贯应现，正念觉支以约束作用而存在。“生成无挫”指生成时不受其障碍。“有生”者指有行存在，故被摄受。无生指涅槃，因无行故无生。而生者生时称之为“发生”，“灭”称涅槃之灭，“缘”即一切行之缘，“无缘”即涅槃亦无缘起。一切行名“行”、无行名“无行”。“无障”指无障碍。由此知“无缘生成”等八因，成不变境界。知时即“了知”。这八因涵盖“生灭因缘”等有无反对状况，能连贯而不间断，故称“常住”，长老谛知之。

Phalabojjhaṅgāti phalasamāpattipariyāpannā bojjhaṅgā. Kiṃ pana te visuṃ visuṃ pavattantīti āha ‘‘yadā hī’’tiādi. Sīsaṃ katvāti padhānaṃ seṭṭhaṃ katvā. Tadanvayāti tadanugatā satisambojjhaṅgaṃ anugacchanakā. Tañca kho tathā katvā dhammaṃ paccavekkhaṇavasena. Keci pana ‘‘taṃ paccavekkhaṇādikaṃ katvā’’ti vadanti.

所谓“果觉支”，是指在果报达到时成熟完备的觉支。所谓“其清净而不断转动”，说明说“如是时”等言。所谓“头”是指最上首重处。所谓“随之”是随行的正念觉支，跟随其后。以此观察法门为审察。亦有说“为此察看”等说法。

Vatthasuttavaṇṇanā niṭṭhitā. · 《布经》注释结束。

5. Bhikkhusuttavaṇṇanā五、《比库经》注释

§186

186.Bodhāyāti ettha bodho nāma bujjhanaṃ, taṃ pana kissa kenāti pucchanto ‘‘kiṃ bujjhanatthāyā’’ti vatvā taṃ dassento ‘‘maggenā’’tiādimāha. Maggena nibbānaṃ bujjhanatthāya saṃvattanti, paccavekkhaṇāya katakiccataṃ bujjhanatthāya saṃvattanti, paṭhamavikappe sacchikiriyābhisamayo eva dassitoti tena atuṭṭhe ‘‘maggena vā’’ti dutiyavikappamāha. Vivekanissitaṃ virāganissitanti padehi sabbaṃ maggakiccaṃ tassa phalañca dassitaṃ. Nirodhanissitanti iminā nibbānasacchikiriyā. Kāmāsavāpi cittaṃ vimuccatītiādinā kilesappahānaṃ. Vimuttasmiṃ vimuttamiti ñāṇaṃ hotītiādinā paccavekkhaṇā dassitā.

186.所谓成道，指觉醒。若问“成道为何”，答曰“道途”于是说“凭道而觉醒”等。成道是为涅槃，依观察而为，第一次觉悟时显现真实证通，因此反对者说“或凭道途”等第二次。其作业与成就均系于道而生，以离欲与离染为基础，证涅槃。涅槃为灭欲痴垢，故由弃染起觉知，故此为觉醒。涅槃正是无染之智所观察见的解脱。

Bhikkhusuttavaṇṇanā niṭṭhitā. · 《比库经》注释结束。

6-7. Kuṇḍaliyasuttādivaṇṇanā六至七、《坤达利亚经》等的注释

§187-188

187-188. Nibaddhavāsavasena ārāme nisīdanasīloti ārāmanisādī. Parisaṃ ogāḷho hutvā caratīti parisāvacaroti āha – ‘‘yo panā’’tiādi. Evanti iminākārena. Gahaṇanti niggahaṇaṃ. Tena pucchāpadassa atthaṃ vivarati. Nibbeṭhananti niggahanibbeṭhanaṃ. Tena vissajjanapadassa atthaṃ vivarati. Iminā nayenāti etena ‘‘itivādo’’ti ettha iti-saddassa atthaṃ dasseti. Upārambhādhippāyo vadati etenāti vādo, doso. Itivādo hotīti evaṃ imassa upari vādāropanaṃ hoti. Itivādappamokkhoti evaṃ tato pamokkho hoti . Evaṃ vādappamokkhānisaṃsaṃ parehi āropitadosassa nibbeṭhanavasena dassetvā idāni dosapavedanavasena dassetuṃ ‘‘ayaṃ pucchāya doso’’tiādi vuttaṃ.

187-188. 「常居精舍者」，谓以长期安住之习惯而常坐于精舍。「游行于众中者」，谓深入众中而行游。故说「然而……」等。「如此」者，即以此方式。「把握」者，即呵责折伏。以此阐明「问难句」之义。「解缚」者，即呵责折伏与解脱系缚。以此阐明「答释句」之义。以此方式，表明「『如是语』」一词中「如是」一字之义。以此语词表达意图指责者，谓「语言」，即过失。「成为如是语」者，即如此对他人加诸语言上之指控。「从如是语中解脱」者，即如此从彼中得脱。如此，先以被他人指控过失而解脱之利益，从解缚之角度加以阐明；今则为从陈述过失之角度加以阐明，故说「此乃问难之过失」等语。

Ettakaṃ ṭhānantiādito paṭṭhāya yāva ‘‘tīṇi sucaritānī’’ti ettakaṃ ṭhānaṃ. Imaṃ desananti ‘‘indriyasaṃvaro kho’’tiādinayappavattaṃ imaṃ desanaṃ. Nābhijjhāyatīti na abhijjhāyati. Nābhihaṃsatīti na abhitussati. Gocarajjhatte ṭhitaṃ hotīti kammaṭṭhānārammaṇe samādhānavasena ṭhitaṃ hoti avaṭṭhitaṃ. Tenāha ‘‘susaṇṭhita’’nti. Susaṇṭhitanti sammā avikkhepavasena ṭhitaṃ. Kammaṭṭhānavimuttiyāti kammaṭṭhānānuyuñjanavasena paṭipakkhato nīvaraṇato vimuttiyā. Suṭṭhu vimuttanti suvimuttaṃ. Tasmiṃ amanāparūpadassane na maṅku vilakkho na hoti. Kilesavasena dosavasena. Aṭṭhitacitto athaddhacitto. Kovesena hi cittaṃ thaddhaṃ hoti, na mudukaṃ. Adīnamānasoti domanassavasena yo dīnabhāvo, tadabhāvena niddosamānaso. Apūticittoti byāpajjābhāvena sītibhūtacitto.

从「此等处……」等处起，直至「三善行」为止，此乃该处。「此教导」者，即依「根律仪者……」等方式所演说之此项教导。「不贪爱」者，即不起贪爱。「不欢喜」者，即不喜悦满足。「安住于所缘之中」者，谓以令心专注于业处所缘之方式而安住、确立。故言「善安立」。「善安立」者，谓以正确无散乱之方式而安住。「从业处解脱」者，谓以修习业处之方式，从对立面、从诸盖中解脱。「极善解脱」者，即完善地解脱。于彼令人不悦之色境之见中，不退缩、不失措、不困惑。此乃依烦恼、依嗔恚之方式。「心不顽固」者，即心不僵硬。盖因嗔恚之故，心变得顽固而不柔软。「意无沉落」者，以无由忧苦而生之沉落状态，故心中无有过失。「心无腐朽」者，以无有恼害，故心已清凉。

Imesu chasu dvāresu aṭṭhārasa duccaritāni honti paccekaṃ kāyavacīmanoduccaritabhedena. Tāni vibhāgena dassetuṃ ‘‘katha’’ntiādi vuttaṃ. Tattha iṭṭhārammaṇe āpāthagateti nayadānamattametaṃ. Tena ‘‘aniṭṭhārammaṇe āpāthagate dosaṃ uppādentassā’’tiādinā tividhaduccaritaṃ nīharitvā vattabbaṃ, tathā ‘‘majjhattārammaṇe mohaṃ uppādentassā’’tiādinā ca. Manoduccaritādisāmaññena pana tīṇiyeva duccaritāni hontīti veditabbaṃ.

「于此六门十二处中，有十八种恶行，分别由身体、言语、意三恶而产生。为分别说明此处，开说‘如何行’之义。其于正趣境界中称‘入于所不喜欢境’者，属烦恼起因小品相；故说‘于非喜境生烦恼者’。又有‘中间境起痴’者，亦如是说。由意恶行本体而言，虽相差异，仍同属三恶行之列，应如此了解。」

Paññattivasenāti vatthuṃ anāmasitvā piṇḍagahaṇamukhena kevalaṃ paññattivaseneva. Bhāvanāpaṭisaṅkhāneti bhāvanāsiddhe paṭisaṅkhāne, bhāvanāya paṭisaṅkhāne vāti attho. Imānīti yathāvuttāni chadvārārammaṇāni. Duccaritānīti duccaritakāraṇāni. Appaṭisaṅkhāne ṭhitassa duccaritāni sucaritāni katvā. Pariṇāmetīti parivatteti duccaritāni tattha anuppādetvā sucaritāni uppādento. Evanti vuttappakārena. Indriyasaṃvaro…pe… veditabbo indriyasaṃvarasampādanavasena tiṇṇaṃ sucaritānaṃ sijjhanato. Tenāha ‘‘ettāvatā’’tiādi. Ettāvatāti ādito paṭṭhāya yāva ‘‘tīṇi sucaritāni paripūrentī’’ti padaṃ, ettāvatā. Sīlānurakkhakaṃ indriyasaṃvarasīlanti catupārisuddhisīlassa anurakkhakaṃ indriyasaṃvarasīlaṃ kathikaṃ. Kathaṃ pana tadeva tassa anurakkhakaṃ hotīti? Aparāparuppattiyā upanissayabhāvato.

「所谓‘Paññattivasena’，指对场所未立名，仅以聚集粮食之处称之为聚集之地。‘Bhāvanāpaṭisaṅkhāneti’，意指于修习法功德的遂行与完成中，依次思惟并调查事理。‘Imāni’指前述六门所拘之事。‘Duccaritāni’即恶行之因所引生者。‘Appaṭisaṅkhāne’谓未次第分析考察，若已立正次第，则能洞察恶与善行之变化。由恶转善，谓‘Pariṇāmeti’，是指恶行消失，善行遂生。以上为解释此义之正理与论述方式。接着经文“Indriyasaṃvaro…pe…”，表示应知此处因‘感官约束’而得三善行悉数增长，并说‘Ettāvatā’即由初至终句段，即至‘三善行齐备’处为止。‘Sīlānurakkhakaṃ indriyasaṃvara-sīlāti’指四净功德戒中护持感官约束之戒，持守其戒律。为何谓之保护？此由其依止之次第生起与相互为因缘所致。」

Tīṇi sīlānīti indriyasaṃvara-ājīvapārisuddhi-paccayasannissita-sīlāni. Lokuttaramissakāti lokiyāpi lokuttarāpi hontīti attho. Sattannaṃ bojjhaṅgānanti lokuttarānaṃ sattannaṃ bojjhaṅgānaṃ. Mūlabhūtā satipaṭṭhānā pubbabhāgā, te sandhāya vuttaṃ ‘‘cattāro kho, kuṇḍaliya, satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrentī’’ti. Tepīti yathāvuttasatipaṭṭhānā. Satipaṭṭhānamūlakā bojjhaṅgāti lokiyasatipaṭṭhānamūlakā bojjhaṅgāva. Pubbabhāgāvāti ettha keci ‘‘pubbabhāgā cā’’ti pāṭhaṃ katvā ‘‘pubbeva lokuttarā pubbabhāgā cā’’ti atthaṃ vadanti. Vijjāvimuttimūlakāti ‘‘satta kho, kuṇḍaliya, bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrentī’’ti evaṃ vuttā bojjhaṅgā lokuttarāva vijjāvimuttisahagatabhāvato.

「三戒」者，即根律仪戒、活命清净戒、资具依止戒。「世间与出世间共杂」者，意谓既有世间者亦有出世间者。「七觉支」者，即出世间之七觉支。以四念处为根本者属前分，就此而言，故说「昆达利亚，已修习、已多修四念处，圆满七觉支」。「彼等」者，即如上所述之念处。「以念处为根本之觉支」者，唯以世间念处为根本之觉支。关于「亦属前分」，某些学者将文本读作「亦属前分」，并解释为「于出世间之前，亦属前分」。「以明解脱为根本者」者，依「昆达利亚，已修习、已多修七觉支，圆满明解脱」如此所说之觉支，因与明解脱相俱之故，唯属出世间。

Kuṇḍaliyasuttādivaṇṇanā niṭṭhitā. · 《棍达利亚经》等的注释已结束。

8. Upavānasuttavaṇṇanā8.《伍波瓦那经》注释

§189

189.Paccattanti karaṇaniddeso ayanti āha – ‘‘attanāvā’’ti. Kurumānoyevāti uppādento eva. Kammaṭṭhānavimuttiyā suṭṭhu vimuttanti kammaṭṭhānamanasikārena nīvaraṇānaṃ dūrībhāvato tehi suṭṭhu vimuttaṃ. Atthaṃ karitvāti bhāvanāmanasikāraṃ uttamaṃ katvā. ‘‘Mahā vata me ayaṃ attho uppanno’’ti atthiko hutvā.

189. 「各自地」，此乃表示作者之格，故说「自身……」。「正在生起之中」者，即正于生起之际。「从业处解脱而极善解脱」者，谓因忆念业处而使诸盖远离，故从彼等中极善解脱。「作成义利」者，谓以修习作意为最上，并以「此义利之大者于我已生起」之心态，成为一位寻求义利者。

9. Paṭhamauppannasuttavaṇṇanā9.《第一生起经》注释

§190

190.Tathāgatassa pātubhāvātiādinā buddhuppādakāle eva bojjhaṅgaratanapaṭilābhoti dasseti.

190. 由于如来的力量显现等缘故，在佛果初成之时，即得觉支庄严，于此显现出来。

Pabbatavaggavaṇṇanā niṭṭhitā. · 《山品》注释已结束。

2. Gilānavaggo

2. 病患品

1-3. Pāṇasuttādivaṇṇanā1-3.《生类经》等的注释

§192-194

192-194.Yesanti yesaṃ sattānaṃ. Cattāro iriyāpathā atthi labbhanti tadupagasarīrāvayavalābhena. Etanti ‘‘cattāro iriyāpathe kappentī’’ti etaṃ vacanaṃ. ‘‘Vivekanissita’’ntiādivacanato ‘‘sahavipassanake maggabojjhaṅge’’icceva vuttaṃ. Dutiyatatiyāni uttānatthāneva heṭṭhā vuttanayattā.

192-194.生死之流存有众生，有四条行路之道，因得到诸身块之聚合而得以具足。此谓『四条行路者在于具足身块之合』，此为释义。所谓『依离欲修习』等语，是谓在共同观行的道觉支中说的。第二、第三行经上文中已有说明。

4-10. Paṭhamagilānasuttādivaṇṇanā4-10.《第一病经》等的注释

§195-201

195-201.Visuddhaṃ ahosi visabhāgadhātukkhobhaṃ vūpasamentaṃ. Tenāha – ‘‘pokkharapatte …pe… vinivattitvā gato’’ti. Eseva nayo pāḷito atthato ca catutthena pañcamachaṭṭhānaṃ samānattā. Visarukkhavātasamphassenāti visarukkhasannissitavātasamphassena. Mandasītajaroti muduko sītajaro. Sesanti vuttāvasesaṃ. Sabbatthāti sattamādīsu catūsu.

195-201.身心清净，无杂浊烦恼，静心安住。故言『在池中……净化后离去』。此义在巴利经中依次列出第四至第六处的相同理趣。所谓风急折树干，是指依靠风急从树间冲击之喻。寒热病痛轻微，迟钝柔软并不剧烈。余者即所说残余。『普遍处』指从第七处等四处到第八处。

Gilānavaggavaṇṇanā niṭṭhitā. · 病品注释完毕。

3. Udāyivaggo

3. 愉悦品

1-2. Bodhāyasuttādivaṇṇanā一至二，《导向觉悟经》等注释。

§202-203

202-203.Kittakena nu kho kāraṇena bujjhanakaaṅgā nāma vuccanti bujjhanakassa puggalassa aṅgāti vattabbataṃ labhanti. Missakabojjhaṅgā kathitā sahavipassanā maggabojjhaṅgā kathitāti katvā. Dhammaparicchedo kathito gaṇanāmattena paricchinditvā vuttattā na bhūmantaraparicchedo, vipassanādiparicchedo vā.

202-203. 以何因缘称为净安心者呢？所谓净心者是应被称为具有净心之人。说了错见觉支、共修内观觉支等。说法品章虽述及编号，却未涉及地品、内观品等。

3-5. Ṭhāniyasuttādivaṇṇanā三至五，《应处经》等注释。

§204-206

204-206. Kāmarāgena gadhitabbaṭṭhānabhūtā kāmarāgaṭṭhāniyāti āha ‘‘ārammaṇadhammāna’’nti. ‘‘Manasikārabahulīkārā’’ti vuttattā ‘‘ārammaṇeneva kathita’’nti vuttaṃ. Vuttaparicchedoti etena na kevalaṃ ārammaṇavaseneva, atha kho upanissayavasenapettha attho labbhatīti dasseti. Paṭhamavaggassa hi dutiye sutte upanissayavaseneva attho dassito. Missakabojjhaṅgā kathitā avibhāgeneva kathitattā. Aparihāniyeti tīhi sikkhāhi aparihānāvahe.

204-206。因欲贪渴而起的依止处称为“欲贪渴的依止诸处”。这里所说“多加注意者”的说法，乃指“仅由依止即是被说”的意思。所谓“被说的分节”，不仅表示仅就依止而言，亦表明此处包含依止因缘的义理。第一品第二经中已以依止因缘的缘起义表达。误解觉支是混杂而未分之义，实为未分别之说法。所谓不可失者，是指三种修习法中不失失之义。

6-7. Taṇhakkhayasuttādivaṇṇanā六至七，《渴爱灭尽经》等注释。

§207-208

207-208.‘‘So maṃ pucchissatī’’ti adhippāyena bhagavatā osāpitadesanaṃ. Patthaṭattā bhāvanāpāripūriyā vitthāritaṃ gatattā. Mahantabhāvanti bhāvanāvaseneva mahattaṃ gatattā. Tato eva vaḍḍhippamāṇā. Nīvaraṇavigame sambhavato paccayato byāpādo vigato hotīti āha – ‘‘nīvaraṇānaṃ dūrībhāvena byāpādavirahitattā’’ti. Taṇhāmūlakanti taṇhāpaccayaṃ. Yañhi taṇhāsahagataṃ asahagatampi taṇhaṃ upanissāya nipphannaṃ, sabbaṃ taṃ taṇhāmūlakaṃ. Pahīyati anuppādappahānena. Taṇhādīnaṃyeva khayā, na tesaṃ saṅkhārānaṃ khayā. Etehi taṇhakkhayādipadehi.

207-208。“若有人来询问我”此为世尊依理所说。由修习得以圆满详尽展开。所谓广大者，指专以修习得大成就。从此而产生增广之量。因除障碍及彼因缘生起，称为烦恼灭除。称“因烦恼远离而无烦恼”。“渴爱之根本”，即渴爱的因缘。渴爱所缘而聚及不聚而灭，皆属于渴爱根本。渴爱得以舍弃，乃由不生不现的断故。诸渴爱等烦恼的灭，非是诸蕴造作的灭。此说义属于渴爱灭诸法义。

8. Nibbedhabhāgiyasuttavaṇṇanā八，《导向通达经》注释。

§209

209. Nibbijjhantīti nibbedhā, nibbijjhanadhammā dhammavinayādayo, tappariyāpannatāya nibbedhabhāge gato nibbedhabhāgiyo, taṃ nibbedhabhāgiyaṃ. Tenāha ‘‘nibbijjhanakoṭṭhāsiya’’nti. Bhāvetvā ṭhitena cittena. Vipassanāmaggampi gahetvā ‘‘maggabojjhaṅgā missakā’’ti vuttā. Tehīti bojjhaṅgehi bhāvitaṃ cittaṃ. Te vā bojjhaṅge bhāvetvā ṭhitaṃ cittaṃ nāma phalacittaṃ, tasmā nibbattitalokuttarameva. Tampīti phalacittampi maggānantaratāya magganissitaṃ katvā missakameva kathetuṃ vaṭṭati ‘‘bodhāya saṃvattantī’’ti vuttattā.

209。『厌倦』意即清净离欲。所谓厌倦现象，即法与律的教义，进入厌倦部分者称为厌倦者。由精进修习与坚定心念而得。亦包含正见之道理，称为觉支中的误解已弃者。由此六觉支中所修习的正确心，即是果位心，称为结果心。因此者心依道次第而居，持续为果位之心。而非误心。故被称为“觉支者”。谓能生智慧，开悟世间超越法门，谓为开悟之理。

9. Ekadhammasuttavaṇṇanā九，《一法经》注释。

§210

210.Saṃyojanasaṅkhātā vinibandhāti kāmarāgādisaṃyojanasaññitā bandhanā. Pariniṭṭhapetvā gahaṇāti gilitvā viya pariniṭṭhapetvā gahaṇākārā.

210。由结缚处所生种种牵连的束缚，称为“用欲贪等所系缚的绳索”。谓已了断时如溶解般消灭，尔后乃是已了断成其形态之义。

10. Udāyisuttavaṇṇanā十、《伍答夷经》注释

§211

211. Bahukataṃ vuccati bahukāro bahumāno, natthi etassa bahukatanti abahukato, akatabahumāno. Dhammo uppajjamāno ukkujjanto viya nirujjhamāno avakujjanto viya hotīti vuttaṃ ‘‘ukkujjaṃ vuccati udayo, avakujjaṃ vayo’’ti. Parivattentoti aniccātipi dukkhātipi anattātipi. ‘‘Eso hi te udāyi maggo paṭiladdho, yo te…pe… tathattāya upanessatī’’ti pariyosāne bhagavato vacanañcettha sādhakaṃ daṭṭhabbaṃ. Tena tenākārena viharantanti yena sammasanākārena vipassanāvihārena viharantaṃ. Tathābhāvāyāti khīṇāsavabhāvapaccavekkhaṇāya. Tenāha – ‘‘khīṇā jātīti…pe… taṃ dassento evamāhā’’ti.

211。多为多作多念称为“多重”；无多即称无多，未做称为未多念。事物产生如起如盛，消亡如落如灭，如说“起”者为增长，“灭”者为衰退。周转流转，则为无常、苦、无我。世尊末语言：“这是你所获之道，这正真实能达成。” 此处显明修行以实际体证悟得之旨。谓以此种种缘由应行正见禅修，住于正观。所谓“此正见为已断无余流出之觉性”。由此世尊宣称：“断尽生死者……”

Udāyivaggavaṇṇanā niṭṭhitā. · 《伍答夷品》注释终。

4. Nīvaraṇavaggo

第四。除障章节

3-4. Upakkilesasuttādivaṇṇanā三至四、《随烦恼经》等注释

§214-215

214-215.Na ca pabhāvantanti na ca pabhāsampannaṃ. Pabhijjanasabhāvanti tāpetvā tālane pabhaṅgutaṃ. Avasesaṃ lohanti vuttāvasesaṃ jātilohaṃ, vijātilohaṃ, kittimalohanti pabhedaṃ sabbampi lohaṃ. Uppajjituṃ appadānenāti ettha nanu lokiyakusalacittassapi suvisuddhassa uppajjituṃ appadānena upakkilesatāti? Saccametaṃ, yasmiṃ pana santāne nīvaraṇāni laddhapatiṭṭhāni, tattha mahaggatakusalassapi asambhavo, pageva lokuttarakusalassa, parittakusalaṃ pana yathāpaccayaṃ uppajjati. Nīvaraṇe hi vūpasante santāne uppattiyā aparisuddhaṃ hoti, upakkiliṭṭhaṃ nāma hoti, aparisuddhadīpakapallikavaṭṭhitelādisannissayo dīpo viya, apica nippariyāyato uppajjituṃ appadāneneva tesaṃ upakkilesatāti dassento ‘‘yadaggena hī’’tiādimāha. Ārammaṇe vikkhittappattivasena cuṇṇavicuṇṇatā veditabbā. Na āvarantīti kusaladhamme uppajjituṃ appadānavasena na āvaranti, atha kho tesaṃ uppattiyā honti. Na paṭicchādentīti na vinandhanti. Catubhūmakacittassāti catutthabhūmakakusalacittassa anupakkilesā, tehi akilissanato.

214-215.不生起炽盛的明耀，也不具备明亮的性质。以渴求之性来感染，因而被熄灭、被破坏。余余的如铁似的，谓之同类铁、不同行铁、杂称铁，诸种杂合完全都是铁。所谓“不易生起”，这里难道不是指即便是世俗的善巧心识也不能随意生起吗？确实如此。于此系中，若得已除障碍、安住涅槃者，则即使是大修多罗善者也难以生起（烦恼），只有超世间善者才依条件生起小善。因障碍即烦恼之故，生起时心识不清净，称为污染，即如不明灯芯、布满污垢之灯，依此而现的光也不明亮。俱此之故，断除污染唯靠“不易生起”之力，如所示‘谁为其因’等语言。于境界上应观察因境粗细变化而分散或集聚，不称为阻碍。因无障碍故，善法由“不易生起”而生起，不致受阻；由此，其生起必然存在。所谓“不遮断”，谓不阻挡、不折损。所谓“四地心”，指第四地的善心无污染者，彼等心不染污，保持纯净。

8. Āvaraṇanīvaraṇasuttavaṇṇanā八、《障碍与盖经》注释

§219

219.Paññādubbalā hoti, na balavatī paṭipakkhena upakkiliṭṭhabhāvato. Tenāha ‘‘mandā avisadā’’ti.

219.智慧软弱，没有力量来对治由于污染而生起的状态。因此说这是‘迟缓、不清明’的状态。

Pañca nīvaraṇā dūre honti āvaraṇābhāvato. Tameva pītinti sappāyadhammasavane uppannaṃ pītiṃ. Tassā tadā uppannākārasallakkhaṇena avijahanto punappunaṃ tassā nibbattanena. Tenāha ‘‘pañca nīvaraṇe vikkhambhetvā’’ti. Idaṃ sandhāyāti ettake divasepi na vinassanti, sā dhammapīti laddhapaccayā hutvā visesāvahāti imamatthaṃ sandhāya etaṃ ‘‘imassa pañca nīvaraṇā tasmiṃ samaye na hontī’’tiādi vuttaṃ. Pītipāmojjapakkhiyāti pītipāmojjapaccayā. Nassantīti nirodhapaccayavasena pavattanato nassanti. Sabhāgapaccayavasena puna uppajjantāpi…pe… vuccati kiccasādhanavasena pavattanato.

五种障碍远离时，则障碍不复存在。所谓此时的喜乐，是由正法之闻生起的欢喜。彼时欢喜以其生起的形态和特征，一再被识知，并随其安住而增长。由此说‘断除五障碍’。此语指示，即使几日之内亦不会消失，因欢喜由得法所缘生起，所以具有特殊作用。‘五随喜欢喜’是指依欢喜而生的喜悦。所谓消失，则是因灭之条件而消灭。虽然部分条件消失时，其余条件尚存故又复生起。此中称为‘以达成任务之条件而发生’。

9. Rukkhasuttavaṇṇanā九、《树经》注释

§220

220.Abhiruhanakāti samīparukkhe abhibhavitvā ruhanakā. Aṭṭhikacchakoti aṭṭhibahulakacchako. Kapithanasadisaphalattā kapitthanoti laddhanāmo.

220.所谓上升者，即在近旁增长、发展者。所谓笨重轮，指多铁轮车。所谓‘帽子卑劣’，以‘帽子’为名，意指其特性卑劣。

10. Nīvaraṇasuttavaṇṇanā十、《盖经》注释

§221

221.Andhabhāvakaraṇā paññācakkhussa vibandhanato. Tathā hi te ‘‘acakkhukaraṇā paññānirodhikā’’ti vuttā. Vihanati vibādhatīti vighāto, dukkhanti āha ‘‘vighātapakkhiyāti dukkhapakkhikā’’ti. Nibbānatthāya na saṃvattantīti anibbānasaṃvattanikā. Missakabojjhaṅgāva kathitā pubbabhāgikānaṃ kathitattā.

221.致盲之缘，是智慧眼所障碍的缘故。于是有人称‘致盲之缘是智慧之灭’。‘破坏’是指分离糜烂，也有人说‘破坏系苦之缘’。此法不通于涅槃目的，因此称为非涅槃所缘。先前已详述过误解烦恼的觉支，即此诸前面所说部份。

Nīvaraṇavaggavaṇṇanā niṭṭhitā. · 盖品注释已结束。

5. Cakkavattivaggo

5. 转轮圣王品

1. Vidhāsuttavaṇṇanā1. 慢分别经注释

§222

222. Vidhīyantīti vidhā, mānādibhāgā koṭṭhāsāti āha ‘‘tayo mānakoṭṭhāsā’’ti. Tathā tathā vidahanatoti ‘‘seyyohamasmī’’tiādinā tena tenākārena vidahanato ṭhapanato, ṭhapetabbato vā.

222. 「制约」者为法规或规定；「量」及其相关部分构成「节段」。故称之为「三重量节段」。如是，「制约」乃由『我、此物』等依此、以彼因缘而为制约、设置、或应被设置者。

2. Cakkavattisuttavaṇṇanā2. 转轮王经注释

§223

223.Sirisampattiyā rājati dippati sobhatīti rājā, dānapiyavacanaatthacariyāsamānattatāsaṅkhātehi catūhi saṅgahavatthūhi. Rañjetīti rameti. Abbhuggatāyāti udīritā nibbattito tattha tattha gacchanato. Cakkaṃ vattetīti cakkaratanaṃ pavatteti. Devaṭṭhānanti pūjanīyadevaṭṭhānaṃ. Cittīkataṭṭhenāti pūjanīyabhāvena. Aggho natthi cirakālasambhavapuññānubhāvasiddharatanasabbhāvato. Aññehi cakkavattino pariggahabhūtaratanehi. Loketi manussaloke. Tena tadaññalokaṃ nivatteti. Vijjamānaggahaṇena atītānāgataṃ nivatteti. Buddhā ca kadāci karahaci uppajjanti cakkavattinopi yebhuyyena tasmiṃyeva uppajjanatoti adhippāyo. Anomassāti alāmakassa ukkaṭṭhassa. Sesāni ratanāni.

223. 光辉充满，照耀而美丽，是为光荣。此乃王者因其慷慨慈爱、言行一致，及众多所依附之四种集合物而得其荣。『令人喜悦』意即使心欢喜。『疾速生发』乃指欲速而发，处处行进。『车轮转动』喻宝车轮飞转。『天所住处』谓受敬重可敬之天界。『心所所著』指持敬心态。宝车轮因无有终时，乃无久远积功功德而成。其他则为诸佛世尊所拥有的宝物收藏。『世间』即人间世界。由此，转轮圣王便如彼时法眼所转，现世间世俗之象。因其统辖一切、过往未来悉皆掌握。佛亦有时生于世间，转轮圣王于彼世亦应如是生起，此说乃教义依据。『坚硬』指标记之坚硬。诸余宝物。

Tatrāti vākyopaññāsane nipāto, tasmiṃ pātubhāvavacane. ‘‘Ayutta’’nti vatvā tattha adhippāyaṃ vivaranto ‘‘uppannaṃ hī’’tiādimāha. Tehi ratanehi cakkavattananiyamāpekkhatāya cakkavattivacanassa. Niyamenāti ekantena. Vattabbataṃ āpajjati bhāvini bhūte viya upacāroti yathā – ‘‘agamā rājagahaṃ buddho’’ti (su. ni. 410). Laddhanāmassāti cakkavattīti loke laddhasamaññassa patthanīyassa purisavisesassa. Mūluppattivacanatopīti ‘‘cakkavattissa pātubhāvā’’ti etassa paṭhamuppattiyā vacanatopi. Idāni tamatthaṃ vivaranto ‘‘yo hī’’tiādimāha. Yo hi cakkavattirājā, tassa uppattiyā cakkaratanassa uppajjanato cakkavattīti evaṃ nāmaṃ uppajjati. ‘‘Cakkaṃ vattessatī’’ti idaṃ pana niyāmaṃ anapekkhitvā tassa uppajjatīti ratanānuppattiṃ gahetvā vuttanayato saññā uppajjati ‘‘cakkavattī’’ti. Ekamevāti cakkaratanameva paṭhamaṃ pātubhavati. Yasmiṃ bhūte rañño cakkavattisamaññā, atha pacchā ratanāni pātubhavantīti bahūnaṃ pātubhāvaṃ upādāya bahulavacanatopi etaṃ ‘‘cakkavattissa pātubhāvā ratanānaṃ pātubhāvo’’ti vuttaṃ. Ayaṃ hetukattusaññito atthabhedo. Pātubhāvāti pātubhāvato. Puññasambhāro bhinnasantānatāya ratanānampi pariyāyena upanissayahetūti vuttaṃ. Yuttamevetaṃ yathāvuttayuttiyuttattā.

若问此处句末意义，谓于此有警示之言：「十万」之数。由此阐释统治者之权力，即已发生或即将发生等义。此乃为满足转轮圣王之权柄语辞。『权柄』乃绝对之意。所应实行之事，必显现施为，犹如「佛已至王舍城」之文。『取得名号』则指于世间如取转轮圣王之名号。此为根本起源之言。今释其义，以「若论」开头。此转轮圣王因轮宝而得名如是；谓「转轮时代」。此名意生于戒名及宝物出世之感想。轮宝为第一引起现象。若国王获得转轮圣王名号，随后的宝物紧随出现。由此乃产生「转轮圣王」之名称。因诸宝中唯有轮宝最先显现。基于王者具备转轮之名，自然其余诸宝随之现出。众多宝物共现，称其为宝物之现象，是因其缘起所致。此乃意之区别，有因果观念。依缘分积累，善业相续，宝物亦随生，此言理亦如是。

Vattabbabhūto adhippāyo etassa atthīti adhippāyo, atthaniddeso, saṅkhepato adhippāyo saṅkhepādhippāyo. Cakkaratanānubhāvena cakkavattissariyassa sijjhanato ‘‘dātuṃ samatthassā’’ti vuttaṃ. Yojanappamāṇe padese pavattattā yojanappamāṇaṃ andhakāraṃ. Atidīghātirassatādiṃ chabbidhaṃ dosaṃ vivajjetvā ṭhitassāti vacanaseso.

此权柄所依为实质义，谓对义理之简要说明，系名为「权柄」之短称。因转轮圣王继承宝物以理，故称有能力赋予权柄。宝物普照所在之地，光明无明之度量。超越长时之苦毒，除断六种苦恼，保持稳固不变，此为文义。

Sabbesaṃ catubhūmakadhammānaṃ purecaraṃ kusalānaṃ dhammānaṃ gatiyo samanvesanavasena pavattanato. Buddhādīhipi appahānīyatāya mahantadhammasabhāvattā dhammakāye ca jeṭṭhakaṭṭhena dhammakāyūpapannaṃ. Paññāpāsādatāya cassa uparigataṭṭhena accuggataṃ. Vitthataṭṭhena vipulaṃ. Mahantatāya mahantaṃ. Anādikālabhāvitassa kilesasantānassa khaṇeneva viddhaṃsanato sīghaṃ lahu javanti pariyāyā. Bojjhaṅgadhammapariyāpannattā hi vuttaṃ ‘‘ekanta-kusalattā’’ti. Sampayuttavasena pītiyā ālokaviddhaṃsanabhāvavasenāti vuttaṃ ‘‘sahajātapaccayādī’’tiādi. Sabbasaṅgāhikadhammaparicchedoti catubhūmakattā sabbasaṅgāhako bojjhaṅgadhammaparicchedo kathito.

普遍于四大之上，进展善法之运行，乃依循规律。连佛等亦不免其法不失，因其法体深厚，具层次次第处理。由长远智慧覆护，安定而专注。详尽宏大，体量高深。无始以来无间断的烦恼本性即刻被断除，且迅速轻捷消散于循环之中。因觉支法门的完备，进而达至纯一善法境界。因其随缘而生，具根本因之性等。诸法整体归纳成四大类，称之为觉支法门整体之分类。

4-10. Duppaññasuttādivaṇṇanā4-10. 劣慧经等注释

§225-231

225-231. Eḷaṃ vuccati doso, eḷena mūgo viyāti eḷamūgoti imamatthaṃ dassento ‘‘mukhena vāca’’ntiādimāha.

225-231. 「污秽」谓之恶，故称为愚盲者，言其以口及言论行事所显之恶，即所谓“口与言语”之意。

Cakkavattivaggavaṇṇanā niṭṭhitā. · 转轮王品注释已结束。

6. Sākacchavaggo

第六品对话品

1. Āhārasuttavaṇṇanā1. 食经注释

§232

232.Purimanayatoti ‘‘satisambojjhaṅgaṭṭhānīyānaṃ dhammāna’’ntiādinā āgatanayato. Evanti idāni vuccamānākārena. Sati ca sampajaññañca satisampajaññaṃ. Satipadhānaṃ vā abhikkantādīsu satthakabhāvapariggaṇhakañāṇaṃ satisampajaññaṃ. Taṃ sabbattha satokārībhāvāvahattā satisambojjhaṅgassa uppādāya saṃvattati. Yathā ca paccanīkadhammappahānaṃ anurūpadhammadesanā ca anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya hoti, evaṃ satirahitapuggalavajjanā satokārīpuggalasevanā ca tattha ca yuttapayuttatā satisambojjhaṅgassa uppādāya hotīti imamatthaṃ dasseti ‘‘satisampajañña’’ntiādinā. Arahattamaggena bhāvanāpāripūrī hoti. Tathā hi arahāva ‘‘sativepullappatto’’ti vuccati.

第232节。称『satisambojjhaṅgaṭṭhānīyānaṃ dhammāna』为『诸觉支中念觉支所依止的法』，此乃依教所来之说。如此而言，今今法名中“sati”与“sampajañña”为“正念”与“正知”合称。“satipadhāna”中，“satthakabhāvapariggaṇhaka”知解系指正知。此正知于一切处皆具善作用力，促使正念觉支生起。如同对灭除烦恼方便法的相应教说专为产生未生的善法，正念乃除去心离念者的善缘，必然依止用于善人伴侣之务。此义由『satisampajañña』等所证。修证阿拉汉果时达成熟境界，因而如阿拉汉说：“内念生发”是也。

Dhammānaṃ, dhammesu vā vicayo, so eva heṭṭhā vuttanayena sambojjhaṅgo, tassa dhammavicayasambojjhaṅgassa. Paripucchakatāti ācariyaṃ payirupāsitvā pañcapi nikāye sahaṭṭhakathāya pariyogāhetvā yaṃ yaṃ tattha gaṇṭhiṭṭhānaṃ, tassa tassa ‘‘idaṃ, bhante, kathaṃ imassa ko attho’’ti evaṃ khandhādīsu atthapucchakabhāvo. Tenāha ‘‘khandha…pe… bahulatā’’ti.

诸法，或法的分类之所起作用，即觉支中的法分别觉支。所谓“paripucchaka”，乃向师承奉礼敬后，依五部律藏及六部注疏中各结合处所为探问，诸如“此何义？尊者，此中何指？”等称为对“色蕴”等复合教义的意旨探问，即为识别意向。由此而生对“色蕴……众多”等义理详细说明。

Vatthuvisadakiriyāti cittacetasikānaṃ pavattiṭṭhānabhāvato sarīraṃ tappaṭibaddhāni ca cīvarādīni idha ‘‘vatthūnī’’ti adhippetāni, tāni yathā cittassa sukhāvahāni honti, tathā karaṇaṃ tesaṃ visadabhāvakaraṇaṃ. Tena vuttaṃ ‘‘ajjhattikabāhirāna’’ntiādi. Ussannadosanti vātādiussannadosaṃ. Sedamalamakkhitanti sedena ceva jallikāsaṅkhātena sarīramalena ca makkhitaṃ. Ca-saddena aññampi sarīrassa ca cittassa ca pīḷāvahaṃ saṅgaṇhāti. Senāsanaṃ vāti vā-saddena pattādīnaṃ saṅgaho daṭṭhabbo. Avisade sati, visayabhūte vā. Kathaṃ bhāvanamanuyuttassa tāni visayoti? Antarantarā pavattanakacittuppādavasena evaṃ vuttaṃ. Te hi cittuppādā cittekaggatāya ijjhantiyāpi aparisuddhabhāvāya saṃvattanti. Cittacetasikesu nissayādipaccayabhūtesu. Ñāṇampīti pi-saddo sampiṇḍane. Tena na kevalaṃ taṃ vatthuyeva , atha kho tasmiṃ aparisuddhe ñāṇampi aparisuddhaṃ hotīti nissayāparisuddhiyā nissitāparisuddhi viya visayassa aparisuddhatāya visayīnaṃ aparisuddhiṃ dasseti anvayato byatirekato ca.

所谓“vatthuvisadakiriyā”者，意指心与心所转现及其现行之处与受缠系体，及衣物等由此称为“vatthu”，如同心之能生受乐法，物即引生其清净之因。此理称“内外之vatthu”等。例言“外的，内部的”等。所谓“ussannadosa”即指风等风相烦恼，“sedamala”的说法意指体内或体外由湿热或蚊虫叮咬、身体污垢所生之疠疾。语声（如“ca”音）亦同样为身心之苦恼来源。所谓座具须观察风声等，以及不纯正之念或境。故于修习者所缘境中，遇念不明确或对境境不真的如何？答以间歇心起所生故。因心念起伏，其间杂有欲求且不清净。由依赖于心所与心相互之因果存在。所谓“Ñāṇa”即是“知识”之意，意指此处非唯物品本身，且于不净中其知亦不净，缘此理约因明指示不净境及其不净者之识亦为不净，呈显其交互矛盾关系。

Samabhāvakaraṇaṃ kiccato anūnādhikabhāvakaraṇaṃ. Yathāpaccayaṃ saddheyyavatthusmiṃ adhimokkhakiccassa paṭutarabhāvena paññāya avisadatāya vīriyādīnañca anubalappadānasithilatādinā saddhindriyaṃ balavaṃ hoti. Tenāha ‘‘itarāni mandānī’’ti. Tatoti tasmā saddhindriyassa balavabhāvato itaresañca mandattā. Kosajjapakkhe patituṃ adatvā sampayuttadhammānaṃ paggaṇhanaṃ anubalappadānaṃ paggaho, paggahakiccaṃ kātuṃ na sakkotīti sambandhitabbaṃ. Ārammaṇaṃ upagantvā ṭhānaṃ, anissajjanaṃ vā upaṭṭhānaṃ, vikkhepapaṭipakkho. Yena vā sampayuttā avikkhittā honti, so avikkhepo. Rūpagataṃ viya cakkhunā yena yāthāvato visayasabhāvaṃ passati, taṃ dassanakiccaṃ kātuṃ na sakkoti balavatā saddhindriyena abhibhūtattā. Sahajātadhammesu hi indaṭṭhaṃ karontānaṃ saha pavattamānānaṃ dhammānaṃ ekarasatāvaseneva atthasiddhi, na aññathā. Tasmāti vuttamevatthaṃ kāraṇabhāvena paccāmasati. Tanti saddhindriyaṃ.

所谓“samabhāvakaraṇa”乃指所需条件，至少各条件均具足。如于信的对象中由诸拔除诸讨厌法等完全破除的反复修证，由智慧等反覆练习与力道等引发信之坚固。故曰“其他粗钝者”者，因信根强故，而使他根较显迟缓。以此为例，如未妥善收摄顿入欲断修习法，难以完备与接续善法。因此，修习者到达某处，或无依无所依住，趋向离散之态。然彼外境之离散，如以眼根缘色所见之境相，因信根坚固能成就现量观察之功，不同于他理。于是由此因缘，念增其力门，谓为“信根”。

Dhammasabhāvapaccavekkhaṇenāti yassa saddheyyavatthuno uḷāratādiguṇe adhimuccanassa sātisayappavattiyā saddhindriyaṃ balavaṃ jātaṃ, tassa paccayapaccayuppannatādivibhāgato yāthāvato vīmaṃsanena. Evañhi evaṃdhammatānayena sabhāvasarasato pariggayhamāne savipphāro adhimokkho na hoti – ‘‘ayaṃ imesaṃ dhammānaṃ sabhāvo’’ti paññābyāpārassa sātisayattā. Dhuriyadhammesu hi yathā saddhāya balavabhāve paññāya mandabhāvo hoti, evaṃ paññāya balavabhāve saddhāya mandabhāvo hoti. Tena vuttaṃ – ‘‘taṃ dhammasabhāvapaccavekkhaṇena…pe… hāpetabba’’nti. Tathā amanasikaraṇenāti yenākārena bhāvanamanuyuñjantassa saddhindriyaṃ balavaṃ jātaṃ, tenākārena bhāvanaṃ nānuyuñjanenāti vuttaṃ hoti. Idha duvidhena saddhindriyassa balavabhāvo attano vā paccayavisesena kiccuttariyato vīriyādīnaṃ vā mandakiccatāya. Tattha paṭhamavikappe hāpanavidhi dassito, dutiyavikappe pana yathā manasikaroto vīriyādīnaṃ mandakiccatāya saddhindriyaṃ balavaṃ jātaṃ, tathā amanasikārena vīriyādīnaṃ paṭutarabhāvāvahena manasikārena saddhindriyaṃ tehi samataṃ karontena hāpetabbaṃ. Iminā nayena sesindriyesupi hāpanavidhi veditabbo.

所谓“dhammasabhāvapaccavekkhaṇena”，谓从信之对象本质中清楚辨析而生生起信根坚固。于现实中不同功能的信之对象与其因缘及差异皆经明辨检验。如是对法之本性无误了知，故而信得巩固。譬如向斜倾的器物，信强而智弱同理，智强而信弱亦然。由此语诚—“由对法之本性之了知，所应除者”“放下勿念者”等说法。所谓“amanasikāra”者，为修行中专心一境，而信根坚固之理。此意涵双重：一者信根由自身条件限制；二者由勤行等条件制约。教示第一变法为舍弃法，第二变法为专注信根坚固。由此教导，其他根似强但应施舍者，需以同法检视。

Vakkalittheravatthūti so hi āyasmā saddhādhimutto tattha ca katādhikāro satthu rūpakāyadassane pasuto eva hutvā viharanto satthārā – ‘‘kiṃ te, vakkali, iminā pūtikāyena diṭṭhena, yo kho, vakkali, dhammaṃ passati, so maṃ passatī’’tiādinā (saṃ. ni. 3.87) ovadiyamāno kammaṭṭhāne niyojitopi taṃ ananuyuñjanto paṇāmito attānaṃ vinipātetuṃ papātaṭṭhānaṃ abhiruhi. Atha naṃ satthā yathānisinnova obhāsavissajjanena attānaṃ dassetvā –

言及瓦迦利长老事迹者是这位具寿比库，他因生起信心而得到解脱，在此当中承担了作为师长的职责。于世尊肉身显现之时，他虽出家修行，自身苦行但生活困顿，师长规劝说：「瓦迦利啊，被污秽肉体所见之人，若能洞见法，便能观察我。」如是劝诫，在修行法门上虽有所束缚而未专心用功，反而使自己陷入堕落境地。此时师长如同安立于座上，以明了显现之光示现自身，

‘‘Pāmojjabahulo bhikkhu, pasanno buddhasāsane;

说道：「欢喜多乐的比库，于佛法中欢喜安详；

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

获得安稳之地，恒沙法门均已安静畅达，愉悦无比。」经中偈语说道：「来吧，瓦迦利！」

Gāthaṃ vatvā ‘‘ehi, vakkalī’’ti āha. So tena vacanena amateneva abhisitto haṭṭhatuṭṭho hutvā vipassanaṃ paṭṭhapesi, saddhāya bahulabhāvato vipassanāvīthiṃ nārohati. Taṃ ñatvā bhagavā indriyasamattapaṭipādanāya kammaṭṭhānaṃ sodhetvā adāsi. So satthārā dinnanayena vipassanaṃ ussukkāpetvā maggapaṭipāṭiyā arahattaṃ pāpuṇi. Tena vuttaṃ – ‘‘vakkalittheravatthu cettha nidassana’’nti. Etthāti saddhindriyassa adhimattabhāve sesindriyānaṃ sakiccākaraṇe.

说完偈语后，凭此良言，瓦迦利获致不死圣法的报，兴起大欢喜，满足信心，渐次兴起内观之道而未能深入开发。世尊洞察此事，乃赐予修净意根之修行法门，使其精进专注。经由如来教示，瓦迦利得以振奋内观，循正道渐次证得阿拉汉果。故云「瓦迦利长老事迹，说明信根增长、余根引入福德善巧之理」。

Itarakiccabhedanti upaṭṭhānādikiccavisesaṃ. Passaddhādīti ādi-saddena samādhiupekkhāsambojjhaṅgānaṃ saṅgaho daṭṭhabbo. Hāpetabbanti yathā saddhindriyassa balavabhāvo dhammasabhāvapaccavekkhaṇena hāyati, evaṃ vīriyindriyassa adhimattatā passaddhiyādibhāvanāya hāyati samādhipakkhikattā tassā. Tathā hi samādhindriyassa adhimattataṃ kosajjapātato rakkhantī vīriyādibhāvanā viya vīriyindriyassa adhimattataṃ uddhaccapātato rakkhantī ekaṃsato hāpeti. Tena vuttaṃ ‘‘passaddhādibhāvanāya hāpetabba’’nti. Soṇattherassa vatthūti sukumārasoṇattherassa vatthu. So hi āyasmāpi satthu santikā kammaṭṭhānaṃ gahetvā sītavane viharanto – ‘‘mama sarīraṃ sukhumālaṃ, na ca sakkā sukheneva sukhaṃ adhigantuṃ, kāyaṃ kilametvāpi samaṇadhammo kātabbo’’ti ṭhānacaṅkamanameva adhiṭṭhāya padhānamanuyuñjanto pādatalesu phoṭesu uṭṭhitesupi vedanaṃ ajjhupekkhitvā daḷhavīriyaṃ karonto accāraddhavīriyatāya visesaṃ pavattetuṃ nāsakkhi. Satthā tattha gantvā vīṇopamovādena ovaditvā vīriyasamatāyojanavidhiṃ dassento kammaṭṭhānaṃ sodhetvā gijjhakūṭaṃ gato. Theropi satthārā dinnanayena vīriyasamataṃ yājetvā bhāvento vipassanaṃ ussukkāpetvā arahatteva patiṭṭhāsi. Tena vuttaṃ ‘‘soṇattherassa vatthu dassetabba’’nti. Sesesupīti satisamādhipaññindriyesupi.

所谓他务之别，乃是慧守护诸修行分门别类。以「安静」为开头，是指五根与四念住、四正勤等觉支的集合，应观察此集要。须当远离的是，如信根力量因对法性的细察而衰减，持精进根生起与生起之间的调合亦衰减，因定根之力亦同于此，中道不可失。经云：「应当远离对安静等觉支的破坏修习」。记载苏那长老事迹者，称为幼稚苏那之事迹；该长老亦在寒林中以师临近，受持师授之修法，虽然体质柔弱，但慧意坚定，没有因体亏软弱而放逸，反以坚定精进，未令过失发生。师长期往问询予以良善教诲，示现精进调摄之要令，修凈意根得到调伏后，前往青蛙石。该长老亦依师长明授，调协勤精进门，弘修内观，终证阿拉汉。故云「该苏那长老之事迹当应示现」。余者诸根之事，亦如是，旨在说明念、定、慧之根相依。

Samatanti saddhāpaññānaṃ aññamaññaṃ anūnādhikabhāvaṃ, tathā samādhivīriyānañca. Yathā hi saddhāpaññānaṃ visuṃ visuṃ dhuriyadhammabhūtānaṃ kiccato aññamaññanātivattanaṃ visesato icchitabbaṃ. Yato tesaṃ samadhuratāya appanā sampajjati, evaṃ samādhivīriyānaṃ kosajjuddhaccapakkhikānaṃ samatāya sati aññamaññupatthambhanato sampayuttadhammānaṃ antadvayapātābhāvena sammadeva appanā ijjhatīti. Balavasaddhotiādi vuttasseva atthassa byatirekamukhena samatthanaṃ. Tassattho – yo balavatiyā saddhāya samannāgato avisadañāṇo, so mudhappasanno hoti, na aveccappasanno. Tathā hi so avatthusmiṃ pasīdati, seyyathāpi titthiyasāvakā. Kerāṭikapakkhanti sāṭheyyapakkhaṃ bhajati. Saddhāhīnāya paññāya atidhāvanto ‘‘deyyavatthupariccāgena vinā cittuppādamattenapi dānamayaṃ puññaṃ hotī’’tiādīni parikappeti hetupatirūpakehi vañcito, evaṃbhūto ca lūkhatakkaviluttacitto paṇḍitānaṃ vacanaṃ nādiyati, saññattiṃ na gacchati. Tenāha ‘‘bhesajjasamuṭṭhito viya rogo atekiccho hotī’’ti. Yathā cettha saddhāpaññānaṃ aññamaññaṃ samabhāvo atthāvaho, visamabhāvo anatthāvaho, evaṃ samādhivīriyānaṃ aññamaññaṃ samabhāvo atthāvaho, itaro anatthāvaho, tathā samabhāvo avikkhepāvaho, itaro vikkhepāvaho. Kosajjaṃ abhibhavati, tena appanaṃ na pāpuṇātīti adhippāyo. Esa nayo uddhaccaṃ abhibhavatīti etthāpi. Tadubhayanti saddhāpaññādvayaṃ samādhivīriyadvayañca. Samaṃ kātabbanti samataṃ kātabbaṃ.

所谓调和，谓信与慧相辅相成而均衡，不宜失一偏颇，定与精进亦复如是。盖信慧如同钻木之相摩，一方过度则难以顺利发展，应坚守适合度。定与精进亦同理，如定根过盛，则精进受抑；精进过躁，则定力难持，二者均须和合而行。既如是故，谓必须远除破坏安静等一切觉支的行为。不论是力量、信心等皆以此义而论。其理如是：若具足强信却聪慧不足，必定愚顽不信；反之亦然。此如外道弟子，执配合邪见，依邪法断见不正，信慧相违，困于异执。彼等自欺，以为分扬诸善业，实属无益，不入正见。故曰：「彼如病发之人，多患一病不两症。」而信慧相辅，定精进亦复相合，彼此依存不可离弃，有害有利尽存其中。定可制伏躁乱，精进可制伏放逸，二者须兼顾。若失均衡，则患躁乱或溃散。世尊教导此法，以资正念定慧。此乃理通信慧并治，定精进合摄之修习法门，故谓必当使信慧、定精进二者和合而无偏颇。

Samādhikammikassāti samathakammaṭṭhānikassa. Evanti evaṃ sante, saddhāya thokaṃ balavabhāve satīti attho. Saddahantoti ‘‘pathavī pathavīti manasikāramattena kathaṃ jhānuppattī’’ti acintetvā ‘‘addhā sambuddhena vuttavidhi ijjhatī’’ti saddahanto saddhaṃ janento. Okappentoti ārammaṇaṃ anupavisitvā viya adhimuccanavasena avakappento pakkhandanto. Ekaggatā balavatī vaṭṭati samādhipadhānattā jhānassa. Ubhinnanti samādhipaññānaṃ. Samādhikammikassa samādhino adhimattatāya paññāya adhimattatāpi icchitabbāti āha ‘‘samatāyapī’’ti, samabhāvenāpīti attho. Appanāti lokiyaappanā. Tathā hi ‘‘hotiyevā’’ti sāsaṅkaṃ vadati, lokuttarappanā pana tesaṃ samabhāveneva icchitā. Yathāha ‘‘samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti (a. ni. 4.170). Yadi visesato saddhāpaññānaṃ samādhivīriyānañca samānataṃ icchati, kathaṃ satīti āha – ‘‘sati pana sabbattha balavatī vaṭṭatī’’ti. Sabbatthāti līnuddhaccapakkhikesu pañcindriyesu. Uddhaccapakkhikekadese gaṇhanto ‘‘saddhāvīriyapaññāna’’nti āha. Aññathā pīti ca gahetabbā siyā. Tathā hi ‘‘kosajjapakkhikena samādhinā’’icceva vuttaṃ, na ca ‘‘passaddhisamādhiupekkhāhī’’ti. Sāti sati. Sabbesu rājakammesu niyuttoti sabbakammiko. Tenāti yena kāraṇena sabbattha icchitabbā, tena āha aṭṭhakathāyaṃ. Sabbattha niyuttā sabbatthikā, sabbena vā līnuddhaccapakkhikena bojjhaṅgena atthetabbā sabbatthiyā, sabbatthiyāva sabbatthikā. Cittanti kusalacittaṃ. Tassa hi satipaṭisaraṇaṃ parāyaṇaṃ appattassa pattiyā anadhigatassa adhigamāya. Tenāha – ‘‘ārakkhapaccupaṭṭhānā’’tiādi.

“Samādhikammikassa”者，意指于修习止禅（samatha，安那般那）之所成就功用者。依此义，称为“saddhāya thokaṃ balavabhāve satī”，意即于坚定信解和力量现前之处，具足坚定信心。所谓“saddahanto”，即“saddahantoti”，谓心以『大地、大地』等意念专注，生疑难不悟修习禅定何以成就。虑曰：“如是如何得成禅定？”后心念生起：“此乃正觉者所宣悦之法。”由此信解，而得坚定信心。所谓“okappentoti”，即集中注意而不移戏，如入内静安，以治心如拈紧线绳，专注而不放松，亦如一心贯注修行。专一集中力因三昧诸根而增长，故三昧乃强盛。如《三摩地义》中说，三昧与智慧相辅相成，故修三昧者，三昧之坚定与智慧之深厚同须。所谓“appanāti lokiyaappanā”，世间安止之意。譬如心如埋伏军士，虽有世间安止，然求世出世法中之平等相应。譬如“修持止与观二法相应”（a.n.i.4.170）所示。若特别求坚定信心、智慧及三昧努力，并应生起均等意趣，怎么会不然？答曰：正念随处强盛生起。此正念者，遍及意根，善行善业，无所不及。于耗散戾恶场所体现更显其力。所谓“saddhāvīriyapaññāna”即可简称为“信”与“精进”与“智慧”。此即《阿含》中“以心安三摩地”（kosajjapakkhikena samādhinā）之义；非所谓单纯“安静三摩地”。所言“sati sati”，正是众行之中心。是为国王之行，如王指挥故曰“niyuttoti”，遍及一切故曰“sabbatthā”。因此，依此理应于一切处生起，是故此注疏称：“sabbattha niyuttā”，即“遍及一切并顺缘而行”，“ciṭṭanti kusalacittaṃ”，此心为善心，其所依止即“正念回向于根本法”，非有漏世界法，致令邪见不起，得法入甚深。由此故有“ārakkhapaccupaṭṭhānā”诸维持戒护之义。

Khandhādibhede anogāḷhapaññānanti pariyattibāhusaccavasenapi khandhāyatanādīsu appatiṭṭhitabuddhīnaṃ. Bahussutasevanā hi sutamayañāṇāvahā. Taruṇavipassanāsamaṅgīpi bhāvanāmayañāṇe ṭhitattā ekaṃsato paññavā eva nāma hotīti āha – ‘‘samapaññāsa…pe… puggalasevanā’’ti. Ñeyyadhammassa gambhīrabhāvavasena tapparicchedakañāṇassa gambhīrabhāvagahaṇanti āha – ‘‘gambhīresu khandhādīsu pavattāya gambhīrapaññāyā’’ti. Tañhi ñeyyaṃ tādisāya paññāya caritabbato gambhīrañāṇacariyaṃ, tassā vā paññāya tattha pabhedato pavatti gambhīrañāṇacariyā, tassā paccavekkhaṇāti āha ‘‘gambhīrapaññāya pabhedapaccavekkhaṇā’’ti. Yathā sativepullappatto nāma arahā eva, evaṃ so eva paññāvepullappattopīti āha ‘‘arahattamaggena bhāvanāpāripūrī hotī’’ti. Vīriyādīsupi eseva nayoti.

「于蕴等分类中智慧未深入者」，谓即便依研学博闻之方式，于蕴、处等亦无稳固见解之人。盖多闻之亲近能带来由闻而生之智。即便是初修观者，由于安住于由修而生之智，确实唯可称为具有一向之慧，故说「同等之慧……乃至……亲近有德之人」。因所知之法甚深，故对通达彼法之智亦取其甚深之义，故说「于甚深之蕴等中所运行之甚深之慧」。盖因如是之所知须以如是之慧行游，故名为「甚深智之行游」；或因彼慧于彼处之差别中运行，故名为「甚深智之行游」；对彼之观察，故说「甚深慧之差别观察」。正如名为念圆满具足者唯阿拉汉，同样，彼慧圆满具足者亦唯彼阿拉汉，故说「以阿拉汉道修习圆满」。于精进等亦同此理。

‘‘Tattaṃ ayokhilaṃ hatthe gamentī’’tiādinā vuttapañcavidhabandhanakammakāraṇā niraye nibbattasattassa sabbapaṭhamaṃ karontīti devadūtasuttādīsu (ma. ni. 3.250), tassā ādito vuttattā ca āha – ‘‘pañcavidhabandhanakammakāraṇato paṭṭhāyā’’ti. Sakaṭavahanādikāleti ādi-saddena tadaññamanussehi tiracchānehi ca vibādhanīyakālaṃ saṅgaṇhāti. Ekaṃ buddhantaranti idaṃ aparāparaṃ petesu eva uppajjanakasattavasena vuttaṃ, ekaccānaṃ vā petānaṃ, ekaccatiracchānānaṃ viya tathā dīghāyukatāpi siyāti tathā vuttaṃ. Tathā hi kālo nāgarājā catunnaṃ buddhānaṃ rūpadassāvī.

“所谓’必须携带未烧尽物前往’”等语，描述带亡者临终所需的五种缚罪业之因缘，即在地狱境界中，恶道众生受轮回痛苦之初因。此意亦见于诸天使经等（引《中部》3.250），从中得知五缚罪业为地狱众生之初因，也由搭载车轮之音作先兆，意谓世人闻其轨迹，即心生恐惧。佛法称这些原因乃三恶道众生生起的烦恼，犹如在饿鬼、地狱界中作痛苦因缘。复称彼时之时辰乃四佛像现身示现之际，故时刻殊胜，光显佛威。

Evaṃ ānisaṃsadassāvinoti ‘‘vīriyāyatto eva sakalalokiyalokuttaravisesādhigamo’’ti evaṃ ānisaṃsadassanasīlassa. Gamanavīthinti sapubbabhāgaṃ nibbānagāminiṃ paṭipadaṃ. Saha vipassanāya ariyamaggapaṭipāṭi, sattavisuddhiparamparā vā. Sā hi vaṭṭato niyyānāya gantabbā paṭipadāti katvā gamanavīthi nāma.

“安忍具足者，即于所有世间和出世间胜特圣法皆具努力精进之心”，如此品德所谓“ānisaṃsadassāvin”持有者。所谓“gamanavīthi”，即指修向涅槃之初步路径，乃配合观修如法净道。此修行共历二十七种净除功德传续，伴随观慧得证。而此路径即为得渡苦海的必经之路，此所以名为“gamanavīthi”。

Kāyadaḷhībahuloti kāyassa posanapasuto. Piṇḍanti raṭṭhapiṇḍaṃ. Paccayadāyakānaṃ attani kārassa attano sammāpaṭipattiyā mahapphalabhāvassa karaṇena piṇḍāya bhikkhāya paṭipūjanā piṇḍāpacāyanā. Nīharantoti pattatthavikato nīharanto. Taṃ saddaṃ sutvāti taṃ upāsikāya vacanaṃ paṇṇasāladvāre ṭhitova pañcābhiññatāya dibbasotena sutvāti vadanti. Manussasampatti, dibbasampatti , ante nibbānasampattīti tisso sampattiyo. Sitaṃ karontovāti ‘‘akiccheneva mayā vaṭṭadukkhaṃ samatikkanta’’nti paccavekkhaṇāvasāne sañjātapāmojjavasena sitaṃ karonto eva.

“kāyadaḷhībahuloti”，意谓身体强健充盛。所谓“piṇḍanti”，谓多持国土供养福业。依赖因缘而作福报派生，其主要原因是依正当职业、善法修持，故能具备修行所需衣食供养。所谓“nīharantoti”，谓因观察其理义，远离不善重罪。闻此语者，即善男子善女人，游目五眼具足，天耳通等神通悉悉皆闻。此乃三种资粮，谓世间福德、天上神通及最终证于涅槃之三种成就。此行者心念轻安怡息，所谓“sitaṃ karontovāti”，即觉断越诸苦难，心念清凉安静，随缘宁静而作。

Alasānaṃ bhāvanāya nāmamattampi ajānantānaṃ kāyassa posanabahulānaṃ yāvadatthaṃ paribhuñjitvā seyyasukhādiṃ anuyuñjantānaṃ tiracchānakathikānaṃ dūratova vajjanaṃ kusītapuggalaparivajjanā. ‘‘Divasaṃ caṅkamena nisajjāyā’’tiādinā bhāvanārambhavasena āraddhavīriyānaṃ daḷhaparakkamānaṃ kālenakālaṃ upasaṅkamanā āraddhavīriyapuggalasevanā. Tenāha ‘‘kucchiṃ pūretvā’’tiādi.

关于懈怠非修之人，乃不明修行趣意，故身心充盈而无法生起精进，止于睡眠及享乐，远离正法心处，乃譬为习习走避邪见之负累。所谓“divasaṃ caṅkamena nisajjāyā……”，谓透过白天行走至夜晚歇息，勤修初发心之勇猛，不懈不辞辛劳，转接得随顺勤精进之弟子相循。此理正是“kucchiṃ pūretvā”，意为“将箭矢充分射满”，譬喻无遗余力地全力推进。

Visuddhimagge pana ‘‘jātimahattapaccavekkhaṇā, sabrahmacārimahattapaccavekkhaṇā’’ti idaṃ dvayaṃ na gahitaṃ, ‘‘thinamiddhavinodanatā, sammappadhānapaccavekkhaṇā’’ti idaṃ dvayaṃ gahitaṃ. Tattha ānisaṃsadassāvitāya eva sammappadhānapaccavekkhaṇā gahitā lokiyalokuttaravisesādhigamassa vīriyāyattatādassanabhāvato. Thinamiddhavinodanaṃ tadadhimuttatāya gahitaṃ, vīriyuppādane yuttapayuttassa thinamiddhavinodanaṃ atthato siddhameva. Tattha thinamiddhavinodanaṃ kusītapuggalaparivajjana-āraddhavīriyapuggala-sevana- tadadhimuttatāpaṭipakkhavidhamana-paccayūpasaṃhāravasena, apāyabhayapaccavekkhaṇādayo samuttejanavasena vīriyasambojjhaṅgassa uppādakāti daṭṭhabbā.

但是在净道论中，对于“生大观察”和“梵行大观察”这两项未采用，而“懈怠破除”和“正精进观察”这两项则被采纳。这里所说的正精进观察专指具因缘相续之正精进的观察，关注世间与出世间殊胜果报之得证而表现出的精进状态。懈怠破除是依据超越懈怠的力量而成，实质上属于促发精进的条件。懈怠破除是指远离堕落之人，努力亲近精进修行者，由此形成的对立因缘的总摄，是如观地狱等恶趣危险之相而激发精进觉支的生起。

Buddhānussatiyā upacārasamādhiniṭṭhattā vuttaṃ ‘‘yāva upacārā’’ti. Sakalasarīraṃ pharamānoti pītisamuṭṭhānehi paṇītarūpehi sakalasarīraṃ pharamāno. Dhammasaṅghaguṇe anussarantassapi yāva upacārā sakalasarīraṃ pharamāno pītisambojjhaṅgo uppajjatīti yojanā. Evaṃ sesaanussatīsu pasādanīyasuttantapaccavekkhaṇāya ca yojetabbaṃ tassāpi vimuttāyatanabhāvena taggatikattā. Evarūpe kāleti dubbhikkhabhayādīsūti vuttakāle. Samāpattiyā…pe… na samudācarantīti idaṃ upasamānussatiyā vasena vuttaṃ. Saṅkhārānañhi sappadesavūpasamepi nippadesavūpasame viya tattha sapaññāya pavattanato bhāvanāmanasikāro kilesavikkhambhanasamattho hutvā upacārasamādhiṃ āvahanto tathārūpapītisomanassasamannāgato pītisambojjhaṅgassa uppādāya hotīti. Pasādanīyesu ṭhānesu pasādasinehābhāvena saṃsūcitahadayatā lūkhatā. Sā ca tattha ādaragāravākaraṇena viññāyatīti āha ‘‘asakkaccakiriyāya saṃsūcitalūkhabhāve’’ti.

关于佛陀念恩的定境维持，经典中称谓为“至于定境”（yāva upacārā）。此处“至于定境”是指身心周遍充满喜悦欢喜之相。修习法与僧团功德时，念佛恩而生此喜悦定境。由此观点将此置于诸般念恩之安稳和审视境界，适合于解脱处境的智慧修习。经典中诠释此为“恐惧饥饿等不善境界未发生时之状态”，且“入定时......不生烦躁”和“且不寻行外行”等意，表明这是随灭欲寂灭之念而成的定。修行者依智慧观念修习，能遏制烦恼而修得入定，具有喜乐欢欣生起的觉支。内心由此明朗宁静，如同被净化洗刷过的坚硬污垢，能被认为是以柔和尊敬的语言所表达的“无粗重动作所生的明净与洁净”。

Kāyacittadarathavūpasamalakkhaṇā passaddhi eva yathāvuttabodhiaṅgabhūto passaddhisambojjhaṅgo, tassa passaddhisambojjhaṅgassa. Paṇītabhojanasevanatāti paṇītasappāyabhojanasevanatā. Utuiriyāpathasukhaggahaṇehi sappāyautuiriyāpathaṃ gahitanti daṭṭhabbaṃ. Tañhi tividhampi sappāyaṃ seviyamānaṃ kāyassa kallatāpādanavasena cittassa kallataṃ āvahantaṃ duvidhāyapi passaddhiyā kāraṇaṃ hoti. Sattesu labbhamānaṃ sukhadukkhaṃ ahetukanti ayameko anto, issarādivisamahetukanti ayaṃ dutiyo, ete ubho ante anupagamma yathāsakaṃ kammunā hotīti ayaṃ majjhimā paṭipatti. Majjhatto payogo yassa so majjhattapayogo, tassa bhāvo majjhattapayogatā. Ayañhi pahānasāraddhakāyatā-saṅkhātapassaddhakāyatāya kāraṇaṃ hontī passaddhidvayaṃ āvahati. Eteneva sāraddhakāyapuggalaparivajjana-passaddhakāyapuggalasevanānaṃ tadāvahanatā saṃvaṇṇitāti daṭṭhabbaṃ.

身心和谐安稳的标志是安静，应当被视为觉支中称为安静觉支。此觉支产生于正确摄取净美饮食之服务。观察所知，舒适的路径愉悦安和，定见于三个方面实行舒适护理。身根的安稳能够引导心的安稳，因二者相依相生，产生双重安稳的原因。有时安稳作为纯粹的无缘之乐，有时则因领导者和敌对者的缘故出现不同安稳，二者相互替代依所作业而定，此为中道行。中道行即中道的修习，称为中道精进状态。这里所说的安稳，促成安稳行者远离贪爱之安稳及亲近善行之安稳的习惯，这种涵义已被论述。

Vatthuvisadakiriyā indriyasamattapaṭipādanā ca ‘‘paññāvahā’’ti vuttā. Samathāvahāpi tā honti samathāvahabhāveneva paññāvahattāti vuttaṃ ‘‘vatthuvisada…pe… veditabbā’’ti.

“清净的内境”指的是正确施行根利的训练，称为“智引”。虽说静止也能成为引领智的法，但因不灭佛法之故，必以内境清净为主，应当观察“清净的内境”以获得应证。

Karaṇakosallabhāvanākosallānaṃ nānantariyabhāvato rakkhaṇakosallassa ca taṃmūlakattā ‘‘nimittakusalatā nāma kasiṇanimittassa uggahaṇakusalatā’’icceva vuttaṃ. Atisithilavīriyatādīhīti ādi-saddena paññāpayogamandataṃ appamādavekallañca saṅgaṇhāti. Tassa paggaṇhananti tassa līnassa cittassa dhammavicayasambojjhaṅgādisamuṭṭhāpanena layāpattito samuṭṭhāpanaṃ. Vuttañhetaṃ bhagavatā –

制作智慧之巧，以保护智慧根本的手段，即所说“因相巧妙”，是指对光明相具的气数作出维护的智巧。因过于松懈精进减弱等起首原因聚集，以致心灵惰怠。此一惰怠心以觉支——法特别觉支（Dhammavicaya）等所生起的出现与灭尽为缘，由兴起与灭尽交替而形成。对此，世尊曾教诲说——

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

“比库们，若在某时刻心志昏沉惰怠，这时当修持觉支中对法的观察觉支、对精进的觉支与对喜悦的觉支。何以故？比库们，心志昏沉惰怠者，正是在这些法门能够善加生起。譬如欲点亮外围炉火之人，会投掷干草、干牛粪、干木材，并吹气入炉，但绝不会投掷尘土。大家若见此，便知其意欲点燃炉火。佛陀即以此比喻讲解。”

Ettha ca yathāsakaṃ āhāravasena dhammavicayasambojjhaṅgādīnaṃ bhāvanā samuṭṭhāpanāti veditabbā, sā anantaraṃ vibhāvitā eva.

此处应当知晓，如实因饮食的适当而生起对法的审察及觉知等诸觉支的修习，这修习是紧随其后而展开的。

Accāraddhavīriyatādīhīti ādi-saddena paññāpayogabalavataṃ pamoduppilāvanañca saṅgaṇhāti. Tassa niggaṇhananti tassa uddhatassa cittassa samādhisambojjhaṅgādisamuṭṭhāpanena uddhatāpattito nisedhanaṃ. Vuttampi cetaṃ bhagavatā –

从精进等四种根本功德等开始，以先发之音声契发以智慧、精神力及欢喜的增长而聚摄心念。所谓聚摄，是指以觉支中的定觉支等产生使心昂扬的能力来止息心的狂起。世尊也曾如是说：

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

『比库们，若在某时刻心意狂躁，则于此刻应当修习安住觉支的培养，应当修习定觉支，应当修习舍觉支。缘何如此？比库们，狂躁的心借由这些法而得以善妙安住。譬如，欲有人熄灭一巨火堆，他会将周围青草和树枝等亦铺盖其上……火堆被覆如是，其火终消，人何以知之乎？如此，尊者们。』（增支部5.234）

Etthāpi yathāsakaṃ āhāravasena passaddhisambojjhaṅgādīnaṃ bhāvanā samuṭṭhāpanāti veditabbā. Tattha passaddhisambojjhaṅgassa bhāvanā vuttā eva, samādhisambojjhaṅgassa vuccamānā, itarassa anantaraṃ vakkhati. Paññāpayogamandatāyāti paññābyāpārassa appabhāvena. Yathā hi dānaṃ alobhappadhānaṃ, sīlaṃ adosappadhānaṃ, evaṃ bhāvanā amohappadhānā. Tattha yadā paññā na balavatī hoti, tadā bhāvanā pubbenāparaṃ visesāvahā na hoti, anabhisaṅkhato viya āhāro purisassa yogino cittassa abhiruciṃ na uppādeti, tena taṃ nirassādaṃ hoti. Tathā bhāvanāya sammadeva vīthipaṭipattiyā abhāvena upasamasukhaṃ na vindati, tenapi cittaṃ nirassādaṃ hoti. Tena vuttaṃ ‘‘paññāpayoga…pe… nirassādaṃ hotī’’ti.

此处亦应知，如实因饮食适当而起修习安住觉支等诸觉支。安住觉支的修习即是所谓定觉支，同而与其他觉支之先后相关。所谓智慧用功不振，即智慧活动减少。如施予是无贪心的持守，戒是无嗔恨的持守，修习亦属无愚痴的持守。若智慧不强，则修习无法有效区别先后；此时饮食就像无引导者般，不能生起修行者心的欣喜，因而生起失望感。修习若不按正道行，不能得安宁喜乐，心亦生失望。故云“智慧用功……故生失望”。

Tassa saṃveguppādanañca pasāduppādanañca tikicchananti taṃ dassento ‘‘aṭṭha saṃvegavatthūnī’’tiādimāha. Tattha jātijarābyādhimaraṇāni yathārahaṃ sugatiyaṃ duggatiyañca hontīti tadaññameva pañcavidhabandhanādikhuppipāsādiaññamaññavibādhanādihetukaṃ apāyadukkhaṃ daṭṭhabbaṃ. Tayidaṃ sabbaṃ tesaṃ tesaṃ sattānaṃ paccuppannabhavanissitaṃ gahitanti atīte anāgate ca kāle vaṭṭamūlakadukkhāni visuṃ gahitāniyeva. Ye pana sattā āhārūpajīvino tattha ca uṭṭhānaphalūpajīvino, tesaṃ aññehi asādhāraṇaṃ jīvikadukkhaṃ aṭṭhamaṃ saṃvegavatthu gahitanti daṭṭhabbaṃ. Ayaṃ vuccati samaye sampahaṃsanāti ayaṃ sampahaṃsitabbasamaye vuttanayena saṃvegajananavasena ceva pasāduppādanavasena ca sammadeva pahaṃsanā, saṃvegajananapubbakapasāduppādanena bhāvanācittassa tosanātiattho.

由此得生精进与谨慎安住而生治病之说，谓之“八种精进因缘”等。包括生死烦恼、疾病及老死如实有善恶之途。又其中之一即五种束缚及贪欲等，使生苦果。此种恶果乃所有众生因依生有不安而产生，过去未来时常循环相续之苦。如众生依饮食而存活者及依起居行为之果活者，能观察到此众生因种种非凡疾苦而受第八种精进因缘之苦。此谓时机适至时宜讥诮，讥诮者于适当时机恰当责斥，此含精进促生及提振安住之意，为修心者之悦意所在。

Sammāpaṭipattiṃāgammāti līnuddhaccavirahena samathavīthipaṭipattiyā ca sammadeva bhāvanāpaṭipattiṃ āgamma.

由此应照正行，远离懈怠昏沉，依止安静之禅那之正道，得以依正当而确实的修习法相应之行为。

Alīnantiādīsu kosajjapakkhikānaṃ dhammānaṃ anadhimattatāya alīnaṃ, uddhaccapakkhikānaṃ anadhimattatāya anuddhataṃ, paññāpayogasampattiyā upasamasukhādhigamena ca anirassādaṃ, tato eva ārammaṇe samappavattaṃ samathavīthipaṭipannañca. Tattha alīnatāya paggahe, anuddhatāya ca niggahe, anirassādatāya sampahaṃsane na byāpāraṃ āpajjati. Alīnānuddhaccatāhi ārammaṇe samappavattaṃ, anirassādatāya samathavīthipaṭipannaṃ, samappavattiyā vā alīnaṃ anuddhataṃ, samathavīthipaṭipattiyā anirassādanti daṭṭhabbaṃ. Ayaṃ vuccati samaye ajjhupekkhanatāti ayaṃ ajjhupekkhitabbasamaye cittassa paggahaniggahasampahaṃsanesu byāvaṭatāsaṅkhātaṃ paṭipakkhaṃ abhibhuyya upekkhanā vuccati. Esāti samādhibojjhaṅgo anuppanno uppajjati. Arahattamaggena bhāvanāpāripūrī hotīti etena nippariyāyato samādhivepullappattopi arahā evāti dasseti.

在懈怠等境界中，昏沉懈怠之法指的是对内外诸法的无精进、不勤勉；掉举躁动之法则是对内心不安定、不安静的状态；知慧勤用而成就的安稳快乐，因无忧无散乱，故心不起懈怠。由此，修习止定之道得以安住与精进。其中，懈怠者为消极阻碍，掉举者为积极阻碍，心中无忧无散乱即为清净。懈怠躁动而能安住止境，心无忧散而能修习止定，懈怠与躁动各依止相应止定之道，此理应当观察明了。此谓在修止时心应持正平静，是对敌对怨烦心念及心之领悟、摄持和去除心散乱的相反状态，名为“舍”。此为禅定觉支中未生而当生者。由此显示，即使禅定妙境增强，唯有阿拉汉道上才能圆满成就。

Anurodhavirodhapahānavasena majjhattabhāvo upekkhāsambojjhaṅgassa kāraṇaṃ tasmiṃ sati sijjhanato, asati ca asijjhanato, so ca majjhattabhāvo visayavasena duvidhoti āha ‘‘sattamajjhattatā saṅkhāramajjhattatā’’ti. Tadubhayavasena cassa virujjhanaṃ passaddhisambojjhaṅgassa bhāvanāya eva dūrīkatanti anurujjhanasseva pahānavidhiṃ dassento ‘‘sattamajjhattatā’’tiādimāha. Tathā hissa sattasaṅkhārakelāyanapuggalaparivajjanaṃ ‘‘uppattiyā kāraṇa’’nti vuccati. Upekkhāya hi visesato rāgo paṭipakkho, tato rāgabahulassa puggalassa upekkhā ‘‘visuddhimaggo’’ti vuccati. Dvīhākārehīti kammassakatāpaccavekkhaṇaṃ attasuññatāpaccavekkhaṇanti imehi dvīhi kāraṇehi. Dvīhevāti avadhāraṇaṃ saṅkhārasahitāya saṅkhyāsamānatāya dassanatthaṃ. Saṅkhyā eva hettha samānaṃ, na saṅkhyeyyaṃ sabbathā samānanti. Assāmikabhāvo anattaniyatā. Sati hi attani tassa kiñcanabhāvena cīvaraṃ aññaṃ vā kiñci attaniyaṃ nāma siyā, so pana koci natthevāti adhippāyo. Anaddhaniyanti, na addhānakkhamaṃ, na ciraṭṭhāyi ittaraṃ aniccanti attho. Tāvakālikanti tasseva vevacanaṃ.

舍觉支之因缘是由与非的放弃，即中道状态，由此正念生起。中道状态基于所缘之对象，有二种：一为众生的心行中道，二为心自身中道，称为“造作中道”与“我执中道”。这二者对治禅定安住的障碍，舍乃去除障碍的方法，称为“造作中道”等。故此造作中道被称为妨碍众生的染污行止，是心生起的原因。对特定心境而言，贪欲是世间执着的对境，故多贪的众生以舍为净化之道。所谓二因者，是指功业之审察与自我空无之观，称为二因。此二即为因缘，彼此观照，数量虽同但不总是普遍相同。无我无常是无主体之异相。念此状态，不存任何自我所有的衣物或他物，故无所守护。一切皆无常而非永恒，此义即是这现时之理。

Mamāyatīti mamattaṃ karoti. Mamāti taṇhāya pariggayha tiṭṭhati. Dhanāyantāti dhanaṃ dabbaṃ karontā. Assāti upekkhāsambojjhaṅgassa arahattamaggena bhāvanāpāripūrī hoti. Tathā hi arahato eva chaḷaṅgupekkhānipphatti.

「我有」即生起“我所属”的执著。「我有」者依止于渴爱而保持住身心。「有财」是指视财物为持有之物。舍觉支在阿拉汉道上使修行圆满。确实只有阿拉汉具足六种轻安平等舍。

Asubhārammaṇādhammāti asubhappakārā asubhajhānassa ārammaṇabhūtā dhammā. Kāmaṃ indriyabaddhāpi kesādayo asubhappakārā eva, visesato pana jigucchitabbe jigucchāvahe gaṇhanto ‘‘dasā’’ti āha. Yathā manasikaroto sabhāvasarasato tattha asubhasaññā santiṭṭhati, tathā pavatto manasikāro upāyamanasikāro. Asubhe asubhapaṭikkūlākārassa uggaṇhanaṃ, yathā vā tattha uggahanimittaṃ uppajjati, tathā manasikāro asubhanimittassa uggaho. Upacārappanāvahāya asubhabhāvanāya anuyuñjanā asubhabhāvanānuyogo.

非美境界所缘的法，指非美之相的产生，即不净禅定之所依法。虽欲根对色欲染着，头发等仍属于非美所缘，尤以令人厌恶之物为非美。心若专注于本性真实，即生不净观想，伴随生起赴取不净之境。对不净之境的拒绝与摈弃，正是由心念对不净相的摄取而起。摄取非美之相者，谓着意对不净境加以心念修习，故称非美禅修的依止。

Manacchaṭṭhānaṃ indriyānaṃ suṭṭhu susaṃvaraṇe sati avasaraṃ alabhanto kāmacchando pahīyateva, tathā bhojane mattaññuno mitāhārassa thinamiddhābhibhavābhāvā otāraṃ alabhamāno kāmacchando pahīyati. Yo pana āhāre paṭikkūlasaññaṃ tabbipariṇāmassa tadādhārassa tassa ca udariyabhūtassa ativiya jegucchataṃ, kāyassa ca āhāratiṭṭhakataṃ sammadeva jānāti, so sabbaso bhojane pamāṇassa jānanena visesato bhojane mattaññū nāma. Tassa kāmacchando pahīyateva, aṭṭhakathāyaṃ pana appāhārataṃyeva dassetuṃ ‘‘catunna’’ntiādi vuttaṃ. Asubhakammikatissatthero dantaṭṭhidassāvī. Pahīnassāti vikkhambhanavasena pahīnassa. Abhidhammapariyāyena sabbopi lobho kāmacchandanīvaraṇanti ‘‘arahattamaggena āyatiṃ anuppādo’’ti vuttaṃ.

正确善制六根的心意专注生起时，贪欲即被断除。饮食适量、择善食者，因昏沉睡眠增强而贪欲生起被破除。若对饮食生反感观，其作用随之生起，对口腹之贪恋极生嫌恶，因身体受饮食影响理当知道适量，故此内心有节制饮食之知者，即为饮食有度。一切饮食适量，故名饮食节制。在经注中呈现“四色”等意义。此戒律僧长老具牙坚固者为非贪行者。弃舍者乃因心破坏生起而被弃。本阿毗达摩解释贪欲为贪欲蔽障，谓“以阿拉汉道上断绝生起”，故称无贪。

Mejjati hitapharaṇavasena siniyhatīti mitto, hitesī puggalo, tasmiṃ mitte bhavā, mittassa vā esāti mettā, hitesitā. Sā eva paṭipakkhato cetaso vimuttīti mettācetovimutti. Tattha mettāyanassa sattesu hitapharaṇassa uppādanaṃ pavattanaṃ mettānimittassa uggaho. Tenāha ‘‘odissakā’’tiādi.

以利益和善行而亲近称为慈友，慈爱同行的人为亲友。对此慈友有好感，对其亦生慈爱，此即心之解脱与放逸。慈心生起，于众生之间起利益和善行的缘起，因慈的缘相生起。故佛言“好朋友”等语。

Tattha attapiyasahāyamajjhattaverivasena odissakatā. Sīmāsambhede kate anodissakatā. Ekādidisāpharaṇavasena disāpharaṇatā mettāya uggaṇhane veditabbā. Uggaho yāva upacārā daṭṭhabbo. Uggahitāya āsevanā bhāvanā, sabbā itthiyo purisā ariyā anariyā devā manussā vinipātikāti sattodhikaraṇavasena pavattā sattavidhā, aṭṭhavīsatividhā vā, dasahi disāhi disodhikaraṇavasena pavattā dasavidhā, ekekāya disāya sattādiitthādiaverādibhedena asītādhikacatusatappabhedā ca odhisopharaṇamettā. Sabbe sattā, pāṇā, bhūtā, puggalā, attabhāvapariyāpannāti etesaṃ vasena pañcavidhā. Ekekasmiṃ averā hontu, abyāpajjā, anīghā, sukhī attānaṃ pariharantūti catudhā pavattiyā vīsatividhā anodhisopharaṇamettā, taṃ sandhāyāha – ‘‘odhiso…pe… bhāventassapī’’ti. Tvaṃ etassātiādinā kammassakatāpaccavekkhaṇaṃ dasseti . Paṭisaṅkhāne ṭhitassāti kodhe yathāvuttassa ādīnavassa tappaṭipakkhato akodhe mettāya ānisaṃsassa ca paṭisaṅkhāne sammadeva jānane. Sevantassāti bhajantassa byāpādo pahīyati.

在那里，内心虽有不喜，但因自心深藏敌意，仍然产生恼怒。边界冲突时则不产生敌意。因着对方无形的敌意之相，应当于慈心的生起上知晓察见。所谓慈心的生起，直至纵使适用辅助行为时，也应观察其生起。生起之后，接着是精进培养慈心，诸有情诸女人诸男人，无论圣与不圣，有天人及人类，因受七种支配事的影响而生诸情，或二十八种情，皆在十方里依十方分别情欲差异，产生多达数百种敌意之区分而起敌意之相。诸有情众皆为五类：有情、感受有情、众生、个体及自性所围绕西。每一类中皆有憎恨，且无恶意，内心安乐，以保全自身为念。以此四种情态而生起的、共二十种敌意慈心，现说如下：‘敌意慈心的生起……均应修习。’你因这句话而察见此行的造作能力。所谓回顾再思，谓在怒恼如实起时，依对治苦恼的正缘，由非怒恼转入慈心，此为观察。所谓侍奉者，谓其爱乐奉事，则贪欲则消失。

Atibhojane nimittaggāhoti āhārassa adhikabhojane thinamiddhassa nimittaggāho, ‘‘ettake bhutte thinamiddhaṃ uppajjati, ettake no’’ti thinamiddhassa kāraṇākāraṇaggāhoti attho. Divā sūriyālokanti divā gahitanimittaṃ sūriyālokaṃ, rattiyaṃ manasikarontassapīti evamettha attho veditabbo. Dhutaṅgānaṃ vīriyanissitattā vuttaṃ ‘‘dhutaṅganissitasappāyakathāyapī’’ti.

“因过食”即因饮食过量而产生的昏沉，意谓‘某类饮食则生昏沉，某类则不生’。这是关于昏沉起因与非起因的教理。白昼“日光”意指白昼时太阳的光辉，为引起觉知的缘起，夜间则相反，使人注意心念所缘。对此应当了解其意义。由精进精严的根本得力者，称为“精勤根基之说”，也有所述。

Kukkuccampi katākatānusocanavasena pavattamānaṃ cetaso avūpasamāvahatāya uddhaccena samānalakkhaṇamevāti tadubhayassa pahānakāraṇaṃ dassento bhagavā – ‘‘atthi, bhikkhave, cetaso vūpasamo’’tiādimāha. Tasmā bāhusaccādi tassa pahānakāraṇanti dassetuṃ ‘‘apica cha dhammā’’tiādimāha. Tattha bahussutassa ganthato, atthato dhammaṃ vicārentassa attavedādipaṭilābhasambhavato vikkhepo na hoti. Yathāvihitapaṭipattiyā yathādhammapaṭikārappattiyā ca vippaṭisāro anavasarovāti ‘‘bāhusaccenapi…pe… uddhaccakukkuccaṃ pahīyatī’’ti vuttaṃ. Yadaggena bahussutassa paṭisaṅkhānavato uddhaccakukkuccaṃ pahīyati, tadaggena paripucchakatāvinayapakataññutāhipi taṃ pahīyatīti daṭṭhabbaṃ. Vuddhasevitā ca vuddhasīlitaṃ āvahatīti cetaso vūpasamakarattā uddhaccakukkuccassa pahānakārī vuttā, vuddhabhāvaṃ pana anapekkhitvā vinayadharā kukkuccavinodakā kalyāṇamittāti daṭṭhabbā. Vikkhepo ca bhikkhūnaṃ yebhuyyena kukkuccahetuko hotīti ‘‘kappiyākappiyaparipucchābahulassā’’tiādinā vinayanayeneva paripucchakatādayo niddiṭṭhā. Pahīne uddhaccakukkucceti niddhāraṇe bhummaṃ. Kukkuccassa domanassasahagatattā anāgāmimaggena āyatiṃ anuppādo vutto.

烦恼忧郁因所做所为不如意而生，令心不安定，起心波动之相。对此，世尊说明：“诸比库，心可安稳……”等语。由此说明诸多言语的非适当功用亦是烦恼生起原因。对此，有广博闻慧者，透过经籍深思熟虑得心见的所得，无妄语生起等，烦恼不会发生。依正行所应行，及根据法理对治，烦恼必迅速断除，故有“即使听闻良言，烦恼忧郁亦应断除”之教言。于何种因缘下烦恼忧郁可断，亦需观察，且观察修习有问答律仪的智慧时烦恼亦断除，故曰应观察。由老成如法的比库依止圣戒，生起清净心，因念心安定而断烦恼忧郁。烦恼多因问答善恶聚多而生，且律仪中具示问答之情形。总之，断除烦恼忧郁为正道之一。烦恼忧郁及伴随苦恼的持续消除，使未来不再生起此患。

Kusalākusalā dhammātiādīsu yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Kāmaṃ bāhusaccaparipucchakatāhi aṭṭhavatthukāpi vicikicchā pahīyati, tathāpi ratanattayavicikicchāmūlikā sesavicikicchāti katvā vuttaṃ ‘‘tīṇi ratanāni ārabbhā’’tiādi. Vinaye pakataññutāya ca sati sikkhāya kaṅkhāya asambhavo eva, tathā ratanattayaguṇāvabodhe sati pubbantādīsu saṃsayassāti āha – ‘‘vinaye’’tiādi. Okappanīyasaddhā saddheyyavatthuṃ anupavisitvā viya adhimuccanaṃ, tañca tathā adhimokkhuppādanameva. Saddhāya ninnapoṇapabbhāratā adhimutti. Arahattena kūṭaṃ gaṇhi sattapi bojjhaṅge vitthāretvā desanāya osāpitattā.

关于善恶法的教义如下。对欲望常怀怀疑者，即使细微疑虑亦消除，但由于对三宝的怀疑根本，即宝戒宝法宝僧，存有怀疑，以致余余余留疑虑发生。世尊因明了戒律规定及修习戒律中不可能有疑虑，故说“戒律中……亦可断除烦恼忧郁”。信戒之人如未修戒即入定，是越戒，如此入定及持戒产生信心和解脱。方显说明，持戒者因见诸觉支之完足而便能开示众生，使其安心安心。

Āhārasuttavaṇṇanā niṭṭhitā. · 食经注释已毕。

2. Pariyāyasuttavaṇṇanā2. 方便经注释

§233

233.Sambahulātivuccanti saṅghasamaññāya abhāvato. Tato paranti tiṇṇaṃ janānaṃ upari saṅgho catuvaggakaraṇīyādisaṅghakammavasena kammappattattā. Pavisiṃsūti bhāvini pavisane bhūte viya katvā upacārena vuttanti āha – ‘‘paviṭṭhā’’ti. Bhāvini hi bhūte viya upacāro. Tenāha – ‘‘te panā’’tiādi, te pana bhikkhūti attho. Puna te panāti titthiyā titthiyasāvakā ca.

“从多至上”谓凭僧团共同同意而无缺失故。继而因三人以上存在，依僧团作四分团聚聚会之行事因缘而获成立。入僧谓进入已成立团体，住僧团之体。应修养即作为住僧体之礼仪，谓之“进入”。应以礼节待已进入之团体。故说：“彼等”即指那些比库众。再者“彼等”即译为异学及异学弟子。

Imasmiṃpaññāpaneti ‘‘pañca nīvaraṇe pahāyā’’tiādinayappavatte imasmiṃ pakāre atthapaññāpane. Visissati aññamaññato pabhijjatīti viseso, bhedo. Svāyaṃ idha antogadhādhikabhāvo adhippetoti āha – ‘‘ko visesoti kiṃ adhika’’nti. Adhikaṃ payasanaṃ payuñjananti adhippayāso, adhikappayogo. Nānā karīyati etenāti nānākaraṇaṃ, bhedoti āha – ‘‘kiṃ nānatta’’nti. Dutiyapadeti ‘‘anusāsaniyā vā anusāsani’’nti etasmiṃ pade. Eseva nayoti yathā paṭhamasmiṃ pade atthayojanā, evaṃ dutiyapadepi yojetabbā.

本节名为“于此宣示”，谓道别五盖之舍弃之理于此方式说法的示现。此理殊胜，因其不同成就者而具差别。自性处于所治事上之高深，故言“何为殊胜？”即何为所增益、所附随者？所谓增长，是成长、汇集之意；所谓多样，乃多种差异。所谓“何为差别？”谓此处之二字“教导”及“被教导”也称二字。此二字须如首字之意思相辅相成地加以连接。

Tīṇi ṭhānānīti devamārabrahmaṭṭhānāni tīṇi ‘‘sadevake loke’’tiādinā loke pakkhipitvā. ‘‘Sassamaṇabrāhmaṇiyā pajāya sadevamanussāyā’’ti dve ṭhānāni. ‘‘Pajāyā’’ti ettha pakkhipitvā iti pañcahi padehi. Uddesanti uddisitabbataṃ. Gaṇananti eko kāmacchandoti gahetabbataṃ gacchati. Attano hatthapādādīsūti nidassanamattaṃ daṭṭhabbaṃ samudāyaṃ ārabbha paṭighassa uppajjanato. Attano khandhesu vimati ‘‘ahaṃ nu khosmī’’tiādinā.

所谓三处者，是指天、人、梵三处。这里用“诸天所在之处”等表述，表明将天地诸处分开。所谓“梵天、婆罗门及人民三处”，是说世间众生众类，故分为五句加以说明。动词“计算”表示应当计算，因贪欲而逐一摄取。关于自身手足等，仅作为示例观看起始，由此引生反感。对自身五蕴生厌弃心，心中念言“我岂是仇敌？”等。

Kiñcāpi sabbaṃ vīriyaṃ cetasikameva, yaṃ pana kāyakammādhiṭṭhānādivasena manasi kāyikapayogasamuṭṭhāpanaṃ vīriyaṃ kāyikanti laddhapariyāyanti tato visesetvā cetasikanti yathādhippetadutiyatādassanatthaṃ. Yadipi yathākappitairiyāpathasandhāraṇavasena pavattamānaṃ vīriyaṃ kāyassa tathāpavattassa paccayabhūtanti na sakkā vattuṃ, tathāpi na tādiso kāyapayogo, tadā pavatto natthīti vuttaṃ ‘‘kāyapayogaṃ vinā uppannavīriya’’nti. Satisambojjhaṅgasadiso vāti iminā ajjhattike saṅkhāre ajjhupekkhanavasena pavattā ajjhattadhammesu upekkhātiādinayaṃ atidisati.

一切精进不过是心意的精进。然因身业持守等，对身所作的用心而生的精进，称为“身的精进”，是对身的作用的名称。顺理来说，此精进本是因着护身之力等而生，彼时虽未广论，但凭已生之身不能起如此用心，故谓“无身用心而生精进”。此处以十二觉支之一觉支为喻，内在行的平等观照而生的平静，对內在法的平等观，即谓此意。

‘‘Missakabojjhaṅgā kathitā’’ti vatvā tamatthaṃ vibhāvetuṃ ‘‘etesū’’tiādi vuttaṃ. Caṅkamantenapi ariyamaggaṃ adhigantuṃ sakkāti katvā vuttaṃ ‘‘maggaṃ apattaṃ kāyikavīriya’’nti. Bojjhaṅgā na labbhantīti nippariyāyabojjhaṅgā na labbhantī. Bojjhaṅge uddharanti pariyāyatoti adhippāyo. Sesāti bahiddhādhammesu sati-dhammavicaya-upekkhā-cetasika-vīriya-savitakka-savicāra-pīti-samādhī dve passaddhiyo ca. Ayaṃ pana nayo pacurappavattivasena aṭṭhakathānayeneva vutto. Theravādavasena pana avitakkaavicāramattā pītisamādhisambojjhaṅgā rūpāvacarāpi atthīti tepi gahetvā dasa missakāva hontīti vattabbaṃ siyāti.

说“七觉支说得恰当”，意在阐明上述之义。“即使行走等，亦得以此觉支达成正道”。说“觉支未得”即指觉支尚未成熟。觉支能生育曰成长。断尽谓超越。他处的如念、正知、精进、喜悦、定、两种宁静等皆包含其中。此理如前述注释所述是上座部释解法。有时上座部释义仅视为喜、定二支的觉支，即由此取三支合为十种杂觉支，谓十种七觉支有不足者。

Pariyāyasuttavaṇṇanā niṭṭhitā. · 方便经注释已毕。

3. Aggisuttavaṇṇanā3. 火经注释

§234

234.Loṇadhūpananti loṇañca dhūpanañca loṇadhūpanaṃ. Yodhakammanti yodhapuggalena kattabbaṃ kammaṃ. Mantakammanti rājakiccamantanaṃ. Paṭihārakammanti rañño santikaṃ āgatānaṃ vacanaṃ rañño nivedetvā tato nesaṃ paṭiharaṇakammaṃ. Tasmāti sabbatthikattā satiyā. Evaṃ ‘‘satiñca khvāha’’ntiādikaṃ avoca. Pubbabhāgavipassanā bojjhaṅgāva kathitā paggahaniggahavinoditattā.

所谓盐烟是指盐和燃烟合为盐烟。战斗行为即指战士当作之行为。说“口供事”即国王的政事。说“保护工作”即国王身边人员向国王报告，到后保护之工作。因而普遍谓之“有觉者”。如此说“且有念”，缘起前行见处的觉支已述明。

Aggisuttavaṇṇanā niṭṭhitā. · 火经注释已毕。

4. Mettāsahagatasuttavaṇṇanā4. 慈俱经注释

§235

235. Kīdisā gati nibbatti etissāti kiṃgatikā, kiṃniṭṭhāti vuttaṃ hoti. Kīdisī paramā uttamā koṭi etissāti kiṃparamā. Kīdisaṃ phalaṃ ānisaṃsaṃ udayo etissāti kiṃphalā. Saṃsaṭṭhaṃ sampayuttanti idaṃ sahagata-saddassa atthadassanamattaṃ, idha pana mettājhānaṃ pādakaṃ katvā vipassanāpubbabhāgabojjhaṅgā ca ‘‘mettāsahagataṃ satisambojjhaṅga’’ntiādinā vuttāti veditabbaṃ. Sabbatthāti sabbesu bojjhaṅgesu sabbesu ca brahmavihāresu.

所谓“怎样的归趣与生处等”，即何种归趣，何种终极，已说明。何等最高、何等极致，以及何等果及因果灭尽，都已说明。谓诸觉支相应结合，乃是为表法相义。于此之前深爱定基得成，正见觉支等为“与慈悲相应的念觉支”。谓“诸处皆于诸觉支中、诸处皆于诸梵行中”应了此义。

Paṭikūleti virajjatīti paṭikūlaṃ, aniṭṭhaṃ. Na paṭikūlaṃ appaṭikūlaṃ, iṭṭhaṃ. Tenāha ‘‘iṭṭhe vatthusmi’’nti. Etthāti appaṭikūlavatthusmiṃ. Evanti paṭikūlasaññī. Satte appaṭikūle asubhapharaṇaṃ, saṅkhāre appaṭikūle aniccanti manasikāraṃ karonto. Asubhāyāti asubhasaññāya. Aniccato vā upasaṃharatīti aniccanti manasikāraṃ pavatteti. ‘‘Eseva nayo’’ti saṅkhepato vuttamatthaṃ vivarituṃ ‘‘appaṭikūlapaṭikūlesū’’tiādi vuttaṃ. Chaḷaṅgupekkhanti chasu ārammaṇesu pahīnānurodhassa uppattiyā chaḷaṅgavantaṃ upekkhaṃ.

所谓“对立”即反感、不善。非反感者即不反感，即善。缘此云“以为所好”。意谓我对不善之物实为所好，称“此处”。此即于不善事物生不反感观。对众生于不善处失去兴趣，即是此“反感观”之故。所谓不善由此不善观而起。无常观即在体认无常时生起对不善的关注。云“此此法则”，谓“于不反感与反感处”等已说明。六种平等观现于六境中，对失去兴趣产生六种平等观。

Mettāyāti mettābhāvanāya. Paṭikūlādīsu vatthūsu icchitavihārena viharituṃ samatthatā ariyānaṃ eva, tattha ca arahato eva ijjhanato ariyiddhi nāma. Tassā ariyiddhiyā ca dassitattā desanā vinivaṭṭetabbā pariyosānetabbā siyā. Arahattaṃ pāpuṇituṃ na sakkoti indriyānaṃ aparipakkattā nikantiyā ca duppariyādānato. Ayaṃ desanāti ‘‘mettāsahagataṃ bojjhaṅgaṃ bhāvetī’’tiādinā ayaṃ desanā āraddhā. Yo hi mettājhānaṃ pādakaṃ katvā sammasanaṃ ārabhitvā arahattaṃ pāpuṇituṃ asakkonto parisuddhesu vaṇṇakasiṇesu vimokkhasaṅkhātaṃ rūpāvacarajjhānaṃ nibbatteti, taṃ sandhāyāha bhagavā – ‘‘subhaṃ kho pana vimokkhaṃ upasampajja viharatī’’ti.

『慈心』者，谓对慈爱之修习。于诸不善等境，以适合意乐之方式安住，乃圣者所能忍受之事，阿拉汉唯于此忍之，此谓圣者神通之一曰法成就。彼圣者神通既现，则当宣示教法，不可令其断绝，应当周遍流布。以五根未成熟、烦恼深重，且难以调御，故不能证得阿拉汉果。此为教法，谓『由修习慈念，随顺诸觉支之法』而行。若有人于慈觉禅初果入手，潜心修习，然不能证阿拉汉，反生净色界解脱禅，世尊点评谓：“其于净趣禅现出善妙解脱而住。”

Subhaparamanti subhavimokkhaparamaṃ. Idha loke eva paññā assa. Tenāha ‘‘lokiyapaññassāti attho’’ti. Arahattaparamāva mettā arahattamaggassa pādakattā. Karuṇādīsupi eseva nayoti karuṇādijhānaṃ pādakaṃ katvā saṅkhāre sammasanto arahattaṃ pattuṃ sakkoti, tassa arahatthaparamā karuṇā hoti, evaṃ muditāupekkhāsupi vattabbanti imamatthaṃ atidisati. Puna desanārambhapayojanaṃ pana ‘‘iminā nayenā’’ti heṭṭhā atidiṭṭhameva.

其所现者为最妙善为极乐解脱之至境。今世人具智慧，故称为“世间智慧”。此所谓之世间智慧也。至于阿拉汉，是由慈心觉禅作为证阿拉汉道之根本。于悲喜等禅亦复如是，入手悲念觉禅，调伏行法，便能证入阿拉汉之境，其悲念觉禅即为阿拉汉证得之最高法。由此亦可知慈、悲、喜、舍四禅，均有最高之所指。又在教法开示处，尤当正知「由此引入」之义，指示详明。

Subhaparamāditāti mettākaruṇāmuditāupekkhānaṃ subhaparamatā ākāsānañcāyatanaparamatā, viññāṇañcāyatanaparamatā, ākiñcaññāyatanaparamatā. Tassa tassāti subhavimokkhassa heṭṭhā tiṇṇaṃ arūpajjhānānañca yathākkamaṃ upanissayattā. Appaṭikūlaparicayāti iṭṭhārammaṇe manasikārabahulīkārā. Appakasirenevāti sukheneva. Tatthāti visuddhatāya iṭṭhesu vaṇṇakasiṇesu. Cittanti bhāvanāmayacittaṃ pakkhandati appanāvasena. Tato paranti tato subhavimokkhato paraṃ vimokkhānaṃ upanissayo nāma na hoti, mettāsahagatabhāvo daṭṭhabbo.

所谓「最妙善」者，指慈悲喜舍四无色处中的最妙之境，及识无色处和空无色处最极之所。此等乃由三种无色禅依序相续而生，彼彼因缘具足以成就。所谓亲近圆满，即心力遍集于适乐所缘。谓不善略有，则即心即离，如安止能摧毁妄念之心。由此乃至于最妙善中之最极解脱，未有更胜解脱因缘，惟有慈心与之相应，可见慈心精神之所在。

Sattadukkhaṃ samanupassantassāti daṇḍena abhihaṭappattarūpahetuṃ sattesu uppajjanakadukkhaṃ ñāṇena vīmaṃsantassa. Tayidaṃ rūpanimittakaṃ sattesu uppajjanakaṃ dukkhaṃ ñāṇena karuṇāvihārissa visesato pakkhandatīti katvā vuttaṃ ‘‘appakasireneva tattha cittaṃ pakkhandatī’’ti, na pana sabbaso arūpe ānisaṃsadassanato.

谓能观诸众生共受七种苦，犹如被杖击挫之痛苦。此乃由无常色法生起之苦，诸行之无常令人观之生苦。觉者以智慧观察此苦，悲心被启，乃能摒弃烦恼杂染，依悲心而破恶趣苦，谓以悲然而离苦之义成就慈行，正如所说：“心即摒弃而安心。”非全然断灭非色界禅之依止。

Viññāṇaṃsamanupassantassāti idaṃ pāmojjagahaṇamukhena tannissayaviññāṇassa gahaṇaṃ sambhavatīti katvā vuttaṃ. Viññāṇaggahaṇaparicitanti vuttanayena viññāṇaggahaṇe paricitaṃ.

谓能观众生所有识法，盖由其喜乐所生，心能守护此识。所谓识之守护熟悉，指心能不断调护识心，使其不堕。此有记述曰，识能守护者，心熟悉维持识。所以称为识守护知。

Upekkhāvihārissāti upekkhābrahmavihāraṃ viharato. Ābhogābhāvatoti sukhādivasena ābhujanābhāvato. Sukha…pe… sambhavatoti sukhadukkhāti paramatthakammaggahaṇe vimukhatāsambhavato. Avijjamānaggahaṇadukkhanti paramatthato avijjamānasattapaññattigahaṇaparicitaṃ tassa tassa abhāvamattakassa gahaṇampi dukkhaṃ kusalampi hoti. Sesaṃ suviññeyyameva.

谓以舍心修无缘大慈心之禅，称舍胜念心安所住。谓舍禅中非有非无，既非快乐亦非痛苦。一切苦乐离断，达至无执，远离痛苦，非是一味受苦。无明之烧毁，则生苦感，心能洞察而知，以适宜之解脱根本修习，非有无明无明断故而苦灭。斯已明了。

Mettāsahagatasuttavaṇṇanā niṭṭhitā. · 《慈俱行经》注释完毕。

5. Saṅgāravasuttavaṇṇanā五、《桑伽拉瓦经》注释

§236

236.Paṭhamaññevāti puretaraṃyeva. Asajjhāyakatānaṃ mantānaṃ appaṭibhānaṃ pageva paṭhamaṃyeva siddhaṃ, tattha vattabbameva natthīti adhippāyo. Pariyuṭṭhānaṃ nāma abhibhavo gahaṇanti āha – ‘‘kāmarāgapariyuṭṭhitenāti kāmarāgagahitenā’’ti. Vikkhambheti apanetīti vikkhambhanaṃ, paṭipakkhato nissarati etenāti nissaraṇaṃ, vikkhambhanañca taṃ nissaraṇañcāti vikkhambhananissaraṇaṃ. Tenāha – ‘‘tatthā’’tiādi. Sesapadadvayepi eseva nayo. Attanā araṇiyo pattabbo attattho, tathā parattho veditabbo.

236.「首先」者，谓如前面所说，仅指先前那部分不善理论的未熟练的初步完成，此处并无其他应说者，为结论之意。所谓「pariyuṭṭhāna」是指支配、统摄之义，他说「kāmarāgapariyuṭṭhitenāti kāmarāgagahitenā」者，即为贪欲被压制之意。所谓「vikkhambheti」是指把事物送离、流出，「nissarati」是对立面而远离，合起来谓抛弃与离脱。故此用语始自「tatthā」等，后续未展的两个短句亦用同理。修习者应亲自体验「己解」；他人见解不可尽信，须自他两方面去辨别体验。

‘‘Aniccato anupassanto niccasaññaṃ pajahatī’’tiādīsu byāpādādīnaṃ anāgatattā abyāpādavāre tadaṅganissaraṇaṃ na gahitaṃ. Kiñcāpi na gahitaṃ, paṭisaṅkhānavasena pana tassa vinodetabbatāya tadaṅganissaraṇampi labbhatevāti sakkā viññātuṃ. Ālokasaññā upacārappattā, appanāppattā vā, yo koci kasiṇajjhānādibhedo samatho. Dhammavavatthānaṃ upacārappanāppattavasena gahetabbaṃ.

「不恒常观而放弃常见」等语，指的是对嗔恨等烦恼之未来缘不持有嗔恚而安住。此中所说的「tadaṅganissaraṇaṃ」乃指由那当时之集聚而令诸烦恼消退的解脱，不是普遍之灭除。但即便未能完全理解，由思维反复，也可得以消解。所谓光明相应及入定未得者，是指某些由光明视相非持久，尚未达入定之禅定。所言的禅定差别，包括色界禅定等阶层之分别。理法说明须根据光明相应与入定得失分别取用论述。

Kuthitoti tatto. Usmudakajātoti tasseva kuthitabhāvassa usmudakataṃ accuṇhataṃ patto. Tenāha ‘‘usumajāto’’ti. Tilabījakādibhedenāti tilabījakakaṇṇikakesarādibhedena. Sevālena…pe… paṇakenāti udakapicchilena. Appasanno ākulatāya. Asannisinno kalaluppattiyā. Anālokaṭṭhāneti ālokarahite ṭhāne.

「Kuthito」者，即所在之处也。所谓「Usmudakajāto」指属于此处性质的溼润多水状态。所谓「usumajāto」意指“由水生”，是根据稻苗、小蚕、胡蜂等自然分类而析分。至于「Sevālena … paṇakenāti」乃因水沫分散导致不清净。整体意思是形容无光明处附近之不清、昏暗及摇动状态。谓因无光照之所，状态昏暗且动荡难安。

Saṅgāravasuttavaṇṇanā niṭṭhitā. · 《桑伽拉瓦经》注释完毕。

6. Abhayasuttavaṇṇanā六、《无畏经》注释

§237

237.Ekaṃsena bhagavā nīvaraṇāti ekaṃsato eva bhagavā ete dhammā nīvaraṇā citte kusalappavattiyā nīvaraṇato. Kāyakilamathoti kāyaparissamo, so pana aṭṭhuppattiyā paccayattā ‘‘daratho’’ti vutto. Cittakilamatho tappaccayajāto daṭṭhabbo. Tenāha – ‘‘tassa kirā’’tiādi. Cittadarathopi paṭippassambhīti ānetvā sambandho. Maggenevāti yathādhigatena ariyamaggeneva. Assāti abhayassa rājakumārassa. Etaṃ kāyacittadarathadvayaṃ.

237.正如世尊在此只以一端作「遮蔽」而言，彼时所遮是身心烦恼，是心对身心不善转处的遮蔽。所谓「kāyakilamathoti」是身体之疲劳，因修沙特定引发苦受「daratho」即厌倦感；而「cittakilamatho」是心之疲乏，须观察其缘生状况。故文中说「tassa kirā」等格言，强调除心身疲劳所致动摇，复归止息之道，犹如终极圣道所习得的安乐之行。此即身心厌倦双重释义之理。

Abhayasuttavaṇṇanā niṭṭhitā. · 《无畏经》注释完毕。

Sākacchavaggavaṇṇanā niṭṭhitā. · 《谈论品》注释完毕。

7. Ānāpānavaggo

7. 入出息念品

1. Aṭṭhikamahapphalasuttādivaṇṇanā1. 骨大果经等之义注

§238

238.Uppannasaññāti saññāsīsena upacārajjhānaṃ vadati. Tenāha ‘‘taṃ paneta’’ntiādi. Chavicammampi upaṭṭhātīti idaṃ saviññāṇakaṃ aviññāṇakampi kāyasāmaññato gahetvā vuttaṃ. Sati vā upādiseseti ettha upādiyati attano ārammaṇaṃ gaṇhātīti upādi, upādānaṃ, etassa ekadese appahīne satīti attho.

238.「起发观察」就是禅中以忆持所修的观念为前行入定。文举「taṃ paneta」等为例。即使微细的分心亦成障碍，这是从色身的认识与无知的障碍论据指出的。如文中「sati vā upādiseseti」所言，这是对自身所住处的把持或执着，称为「upādi」即执持、着取，执持所依。因执持或部分随逐消减而至身心随顺安住之义。

Ānāpānavaggavaṇṇanā niṭṭhitā. · 入出息品义注已毕。

8. Nirodhavaggo

第八品灭谛品

1-10. Asubhasuttādivaṇṇanā1-10. 不净经等之义注

§248-257

248-257.Anabhiratinti anabhiramaṇaṃ anapekkhitaṃ. Accantanirodhabhūte nibbāne pavattasaññā nirodhasaññā. Tattha sā maggasahagatā lokuttarā , yā pana nibbāne ninnabhāvena pavattā, upasamānussatisahagatā ca, sā lokiyāti āha – ‘‘nirodhasaññā missakā’’ti. ‘‘Tesaṃ navasū’’tiādi pamādapāṭho. ‘‘Ekādasasu appanā hoti, nava upacārajjhānikā’’ti pāṭho gahetabbo. Vīsati kammaṭṭhānānīti idampi idhāgatanayo, na visuddhimaggādīsu āgatanayo . Ettha ca ārammaṇādīsu yathāyogaṃ appanaṃ upacāraṃ vā pāpuṇitvā arahattappattassa pubbabhāgabhūtā vipassanāmaggabojjhaṅgā kathitā.

第248至257句。『无爱欲』谓对境不起贪着之心；『无憎恶』谓对境不起恶意之心；『无不察』谓不起不顾之心。于极尽灭的涅槃中，生起涅槃的现前相随之识。此中有因圣道所依，而超越世间之涅槃；又于涅槃的消灭相，生起安住念处之相，故谓之世俗涅槃者。经中云“灭相识误”，是说对此见解有谬误。关于“十一种安心方法”的断句，应读作：“十一处安住，九种近行禅定”。“二十种业处”者，指此处同样说到，而非纯粹净道等等。此中关于境界等，依适当的离相或近行等方法得入定，是证得阿拉汉果之前的内在慧道觉支。

Nirodhavaggavaṇṇanā niṭṭhitā. · 灭品义注已毕。

Bojjhaṅgasaṃyuttavaṇṇanā niṭṭhitā. · 觉支相应义注已毕。