3. Satipaṭṭhānasaṃyuttaṃ · 3. 念处相应复注

114 段 · CSCD 巴利原典

3. Satipaṭṭhānasaṃyuttaṃ3. 念处相应

1. Ambapālivaggo

第一露珠棕榈品

1. Ambapālisuttavaṇṇanā1. 《安巴巴莉经》注释

§367

367.Ekāyanvāyanti sandhivasena vuttaṃ o-kārassa va-kāraṃ a-kārassa dīghaṃ katvā. Ayaṃ kira saṃyuttābhilāpo, tattha ayana-saddo maggapariyāyo. Na kevalaṃ ayameva, atha kho aññepi maggapariyāyāti paduddhāraṃ karonto ‘‘maggassa hī’’tiādiṃ vatvā yadi maggapariyāyo āyana-saddo, kasmā puna maggoti vuttanti codanaṃ sandhāyāha ‘‘tasmā’’tiādi. Tattha ekamaggoti ekova maggo. Na hi nibbānagāmimaggo añño atthīti. Nanu satipaṭṭhānaṃ idha maggoti adhippetaṃ, tadaññepi bahū maggadhammā atthīti? Saccaṃ atthi, te pana satipaṭṭhānaggahaṇeneva gahitā tadavinābhāvato. Tathā hi ñāṇavīriyādayo niddese gahitā, uddese satiyā eva gahaṇaṃ veneyyajjhāsayavasenāti daṭṭhabbaṃ, satiyā maggabhāvadassanatthañca. Na dvedhāpathabhūtoti iminā imassa dvayabhāvābhāvaṃ viya anibbānagāmibhāvābhāvañca dasseti. Nibbānagamanaṭṭhenāti nibbānaṃ gacchati etenāti nibbānagamanaṃ, so eva aviparītabhāvanāya attho, tena nibbānagamanaṭṭhena, nibbānādhigamūpāyatāyāti attho. Magganīyaṭṭhenāti gavesitabbatāya.

367.此处以统一发音的合流法传述，谓短元音的“o”切长，“a”切长，“a”切长。此乃合辑之广延言说，内含路径名称即修道之道理。非仅是此，且亦时有他处以“道之希”等语提及路径名称为通行音，然何以称为“道”？对因询问答曰“因此”之类。于此“一道”即唯一之道。实乃无通向涅槃他道也。若正念念处于此称为“道”，则他众法多寡何以？确有之，但彼等多为念处集摄后若缺失，即不成立。且诸般智慧精进等义理被合集，意在说明唯以正念集取为本旨，故非二道之别，此如其非通涅槃与非通道的对应缺失。涅槃所在称作涅槃通，意即涅槃得至；以涅槃所在为准则，意指涅槃之达成与获得达成之法门。寻求道理即处所之意。

Rāgādīhīti ‘‘rāgo malaṃ, doso malaṃ, moho mala’’nti (vibha. 924) evaṃ vuttehi rāgādīhi malehi. Sā panāyaṃ saṃkiliṭṭhacittānaṃ visuddhi sijjhamānā yasmā sokādīnaṃ anuppādāya saṃvattati, tasmā vuttaṃ ‘‘sokaparidevānaṃ samatikkamāyā’’tiādi. Tattha socanaṃ ñātibyasanādinimittaṃ cetaso santāpo antonijjhānaṃ soko. Ñātibyasanādinimittameva sokādhikatājanito ‘‘kahaṃ ekaputtakā’’tiādinā paridevanavasena vācāvippalāpo paridevanaṃ paridevo. Tassa āyatiṃ anuppajjanaṃ idha samatikkamoti āha ‘‘pahānāyā’’ti. Dukkhadomanassānanti ettha cetasikadukkhatāya domanassassapi dukkhasaddeneva gahaṇe siddhe saddena anivattanato sāmaññajotanāya visesavacanaṃ seṭṭhanti ‘‘domanassāna’’nteva vuttaṃ. Cetasikadomanassassāti bhūtakathanaṃ daṭṭhabbaṃ. Ñāyati etena yāthāvato paṭivijjhīyati catusaccanti ñāyo vuccati ariyamaggo. Nanu ayampi maggo, kiṃ maggo eva maggassa adhigamāya hotīti codanaṃ sandhāyāha – ‘‘ayaṃ hī’’tiādi. Taṇhāva kammakilesavipākānaṃ vinanaṭṭhena saṃsibbanaṭṭhena vānaṃ. Tena taṇhāvānena virahitattā tassa abhāvāti attho. Attapaccakkhāyāti attapaccakkhatthāya.

所谓贪嗔痴者为“贪为垢，嗔为垢，痴为垢”（《经律异相》924），由此贪嗔痴诸垢着色心清净，因无悲恸等烦恼生起，于是有言“度过悲伤忧愁”等。此中悲伤缘于亲属之过失种种悲愁心痛亦即悲伤。因亲属之过失为导致悲伤之缘，引发悔恨语言杂乱为忧愁之表现。此时不生亦谓度过，称为“舍弃”。所谓苦忧者，为心之苦惱与忧愁，亦是苦之表现，已得心境证成以苦之名尊为优越用词。谓心苦忧为本体，此理得正理解则称为四谛智慧，即圣道理也。此亦为正道，然问何道为得道之道？答曰—为止渴欲及业染转受之道。依此断除渴欲故更无此道存在。自性相依，即契合真实法性之。

Vaṇṇabhāsananti pasaṃsāvacanaṃ. Visuddhinti visujjhanaṃ kilesappahānaṃ. Uggahetabbanti ettha vācuggatakaraṇaṃ uggaho. Paricayakaraṇaṃ paripucchāmūlakattā taggahaṇeneva gahitanti daṭṭhabbaṃ.

“华言”者为赞美之词。“清净”即净除烦恼。“应获取”处于此为言语生成之采集行为。因问答根由以询知，故合辑收载之。

Na tato heṭṭhāti idha adhippetakāyādīnaṃ vedanādisabhāvattābhāvā kāyavedanācittavimuttassa tebhūmakadhammassa visuṃ vipallāsavatthantarabhāvena gahitattā ca heṭṭhā gahaṇesu vipallāsavatthūnaṃ aniṭṭhānaṃ sandhāya vuttaṃ. Pañcamassa pana vipallāsavatthuno abhāvena ‘‘na uddha’’nti āha. Ārammaṇavibhāgena hettha satipaṭṭhānavibhāgoti. Tayo satipaṭṭhānāti satipaṭṭhānasaddassa atthuddhāradassanaṃ, na idha pāḷiyaṃ vuttassa satipaṭṭhānasaddassa atthadassanaṃ. Ādīsu hīti ettha ādi-saddena ‘‘phassasamudayā vedanānaṃ samudayo, nāmarūpasamudayā cittassa samudayo, manasikārasamudayā dhammānaṃ samudayo’’ti (saṃ. ni. 5.408) satipaṭṭhānāti vuttānaṃ satigocarānaṃ pakāsake suttapadese saṅgaṇhāti. Evaṃ paṭisambhidāmaggapāḷiyampi avasesapāḷipadesadassanattho ādi-saddo daṭṭhabbo. Satiyā paṭṭhānanti satiyā patiṭṭhātabbaṭṭhānaṃ.

“非自下”者此指所论身心之感受等诸法不生等不可得之事。由身感受分别及心释脱状态之三种根本性法，无沉溺颠倒而被采集记载于下文清净之言。缺乏第五种颠倒之缘，由是应言“不出此上”，称为起点部分为正念修习法之类别。三种念处即念处语义根本揭示，非指巴利文念处字义。引述阿比毗达摩经论诸法纷陈，引出“念处”语，用意在说明五取蕴诸法之形成依止等，此即念处语义之广泛涵盖。故应以“正念安住”谓之念处。

Ariyoti ārakattādinā ariyaṃ sammāsambuddhamāha. Etthāti etasmiṃ saḷāyatanavibhaṅgasutte (ma. ni. 3.311). Tattha hi –

所谓圣者，乃由王或护持者称呼如来佛为圣者。此语自《增支部》六根解脱经（经文编号3.311）中释出。此中记载曰——

‘‘Tayo satipaṭṭhānā yadariyo…pe… marahatīti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ. Idha, bhikkhave, satthā sāvakānaṃ dhammaṃ deseti anukampako hitesī anukampaṃ upādāya – ‘idaṃ vo hitāya idaṃ vo sukhāyā’ti. Tassa sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṃ paṭisaṃvedeti, anavassuto ca viharati sato sampajāno. Idaṃ, bhikkhave, paṭhamaṃ satipaṭṭhānaṃ. Yadariyo sevati…pe... marahati. Puna caparaṃ, bhikkhave, satthā …pe… idaṃ vo sukhāyāti. Tassa ekacce sāvakā na sussūsanti…pe… ekacce sāvakā sussūsanti…pe… na ca vokkamma satthusāsanā vattanti. Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṃ paṭisaṃvedeti, na ceva attamano hoti, na ca attamanataṃ paṭisaṃvedeti. Anattamanatañca attamanatañca tadubhayaṃ abhinivajjetvā upekkhako viharati sato sampajāno. Idaṃ, bhikkhave, dutiyaṃ satipaṭṭhānaṃ…pe… marahati. Puna caparaṃ, bhikkhave,…pe… sukhāyāti, tassa sāvakā sussūsanti…pe… vattanti. Tatra, bhikkhave, tathāgato attamano ceva hoti, attamanatañca paṭisaṃvedeti, anavassuto ca viharati sato sampajāno. Idaṃ, bhikkhave, tatiyaṃ satipaṭṭhāna’’nti –

三种念处的『念处』，而能令烦恼消除……这是如此说的，这话乃是因缘而成的。比库们，如来慈悲利益弟子，发慈悲心为他们着想，宣说此法——「这是对你们有利的，这是为你们安乐的」。于是弟子们不生随眠，不生耳根不乐，不起他心，奉行佛陀教法。此时，如来既非自大无我，亦非自觉无我，且无所住而住，正念正知。这就是第一念处。依此修行……烦恼消除。第二次，如来仍为你们说法，宣说「这是为你们安乐的」。此时部分弟子不生随眠……部分弟子生随眠……但皆不废除佛陀教法。此时如来既无自大无我，亦无自觉无我，亦无自觉自大，且同时舍弃此二，住于不偏不倚，正念正知。这即第二念处……烦恼消除。第三次，如来……宣说「这是为你们安乐的」，弟子生随眠……奉行教法。此时如来既自觉自大，且觉知自大，仍无所住而住，正念正知。这即第三念处。

Evaṃ paṭighānunayehi anavassutatā niccaṃ upaṭṭhitassatitāya tadubhayavītivattatā ‘‘satipaṭṭhāna’’nti vuttā. Buddhānaṃyeva hi niccaṃ upaṭṭhitassatitā hoti āveṇikadhammabhāvato, na paccekabuddhādīnaṃ. Pa-saddo ārambhaṃ joteti, ārambho ca pavattīti katvā āha ‘‘pavattayitabbatoti attho’’ti. Satiyā karaṇabhūtāya paṭṭhānaṃ paṭṭhapetabbaṃ satipaṭṭhānaṃ. Ana-saddo hi bahulavacanena kammatthopi hotīti.

因烦恼消除与无所住的恒常持续，遂称为念处。唯佛长久恒常具足无为之理，不应用于辟支佛等。词语『帕西多』是『开端』之意，『开端』即是作用发起故曰『应当发起』。念为因，应承起念者即为念处。『阿那西多』意谓此词多用，且亦即修习之意。

Tathāssa kattuatthopi labbhatīti ‘‘patiṭṭhātīti paṭṭhāna’’nti vuttaṃ. Upaṭṭhātīti ettha upa-saddo bhusatthavisiṭṭhaṃ pakkhandanaṃ dīpetīti ‘‘okkanditvā pakkhanditvā pavattatīti attho’’ti vuttaṃ. Puna bhāvatthaṃ satisaddaṃ paṭṭhānasaddañca vaṇṇento ‘‘atha vā’’tiādimāha. Tena purimavikappe sati-saddo paṭṭhāna-saddo ca kattuatthoti viññāyati. Saraṇaṭṭhenāti cirakatassa cirabhāsitassa ca anussaraṇaṭṭhena. Idanti yaṃ ‘‘satiyeva satipaṭṭhāna’’nti vuttaṃ, idaṃ idha imasmiṃ suttapadese adhippetaṃ.

又据此义说作『设立』即『设立处』。『设立』此处『设』字具有强烈破坏摧毁之义，是谓『破坏斥逐后而推动发起』。又为说明念字及设立字而说“或然”二字。由此可知，昔时念字与设立字即此含义。『依止』意为久远多时多次诵说与回忆凭依。此地所说『唯有念即念处』，此为此经文中特别强调之义。

Yadievanti yadi sati eva satipaṭṭhānaṃ, sati nāma eko dhammo, evaṃ sante kasmā satipaṭṭhānāti bahuvacananti āha ‘‘satīnaṃ bahuttā’’tiādi. Yadi bahukā tā satiyo, atha kasmā maggoti ekavacananti yojanā. Magganaṭṭhenāti niyyānaṭṭhena. Niyyāniko hi maggadhammo, teneva niyyānikabhāvena ekattupagato ekantato nibbānaṃ gacchati, atthikehi ca tadatthaṃ maggīyatīti āha ‘‘vuttañheta’’ntiādi. Tattha catassopi cetāti kāyānupassanādivasena catubbidhāpi ca etā satiyo. Aparabhāgeti ariyamaggakkhaṇe. Kiccaṃ sādhayamānāti pubbabhāge kāyādīsu ārammaṇesu subhasaññādividhamanavasena visuṃ visuṃ pavattitvā maggakkhaṇe sakiṃyeva tattha catubbidhassapi vipallāsassa samucchedavasena pahānakiccaṃ sādhayamānā ārammaṇakaraṇavasena nibbānaṃ gacchanti, tamevassa catukiccasādhanataṃ upādāya bahuvacananiddeso, tathāpi atthato bhedābhāvato maggoti ekavacanena vuccati. Tenāha – ‘‘tasmā catassopi eko maggoti vuttā’’ti.

既说如是，若念本身即念处，则念独一无二。既然如此，为何用复数『念处』乃至说『众念』？如是则复数原因何在？复数念即诸念，故单数『道』指「涅槃」之义。道即出离之义，出离即涅槃之义。涅槃法唯一故曰单数。此中四念处实为身念处等四种念法。『前半部分』是修习五支圣道中前段。简言之，即身等诸念虽繁复起伏无常，然至道中时，复数四种念处皆归于单一之道，即无谬别离之义，故曰：「故四亦为一道。」

Kathetukamyatāpucchā itarāsaṃ pucchānaṃ idha asambhavato niddesādivasena desetukāmatāya ca tathā vuttattā. ‘‘Ayañceva kāyo bahiddhā ca nāmarūpa’’ntiādīsu (ma. ni. 1.271, 287, 297; pārā. 11) khandhapañcakaṃ, ‘‘sukhañca kāyena paṭisaṃvedetī’’tiādīsu vedanādayo tayo arūpakkhandhā, ‘‘yā tasmiṃ samaye kāyassa passaddhi paṭippassaddhī’’tiādīsu (dha. sa. 40) vedanādayo tayo cetasikā khandhā ‘‘kāyo’’ti vuccanti, tato visesanatthaṃ ‘‘kāyeti rūpakāye’’ti āha. Kāyānupassīti ettha tassīlatthaṃ dassento ‘‘kāyaṃ anupassanasīlo’’ti āha. Aniccato anupassatīti catusamuṭṭhānikakāyaṃ ‘‘anicca’’nti anupassati, evaṃ passanto eva cassa aniccākārampi anupassatīti vuccati, tathābhūtassa cassa niccagāhassa visesopi na hotīti vuttaṃ ‘‘no niccato’’ti. Tathā hesa ‘‘niccasaññaṃ pajahatī’’ti (paṭi. ma. 1.28) vutto. Ettha ca aniccato eva anupassatīti evakāro luttaniddiṭṭhoti tena nivattitamatthaṃ dassetuṃ ‘‘no niccato’’ti vuttaṃ. Na cettha dukkhānupassanādinivattanamāsaṅkitabbaṃ paṭiyoginivattanaparattā eva-kārassa, upari desanāāruḷhattā ca tāsaṃ. Dukkhato anupassatītiādīsupi eseva nayo. Ayaṃ pana viseso – aniccassa dukkhattā tameva kāyaṃ dukkhato anupassati, dukkhassa anattattā anattato anupassatīti.

欲说明义理，借他处不能明说而复此处应用。以“此身非我身”等五蕴为论点。譬如于身念处乃观察无常，随观察见无常相，即无常义；于是摄身观，横说无常，故曰「身观无常」。又说『不常观』，乃四时性无常者，是谓常非恒常。虽见不常，然断无常相者不存。继而经上说『断除常见』。此处所谓断常义，非断观苦等义，亦非断修因缘。其义乃断常见执著，故此说断常。于断苦观等亦如是言。此所以此中无明灭烦恼之义。此义别说为，因无常乃苦，而苦乃无我，如此观照与无我观照并列。

Yasmā pana yaṃ aniccaṃ dukkhaṃ anattā, na taṃ abhinanditabbaṃ, yañca na abhinanditabbaṃ, na tattha rajjitabbaṃ, tasmā vuttaṃ ‘‘aniccato anupassati, no niccato, dukkhato anupassati, no sukhato, anattato anupassati, no attato, nibbindati, no nandati, virajjati, no rajjatī’’ti. So evaṃ arajjanto rāgaṃ nirodheti, no samudeti, samudayaṃ na karotīti attho. Evaṃ paṭipanno ca paṭinissajjati, no ādiyati. Ayañhi aniccādianupassanā tadaṅgavasena saddhiṃ kāyatannissayakhandhābhisaṅkhārehi kilesānaṃ pariccajanato saṅkhatadosadassanena tabbiparīte nibbāne tanninnatāya pakkhandanato ‘‘pariccāgapaṭinissaggo ceva pakkhandanapaṭinissaggo cā’’ti vuccati. Tasmā tāya samannāgato bhikkhu vuttanayena kilese ca pariccajati, nibbāne ca pakkhandati, tathābhūto ca pariccajanavasena kilese na ādiyati, nāpi adosadassitāvasena saṅkhatārammaṇaṃ. Tena vuttaṃ ‘‘paṭinissajjati, no ādiyatī’’ti. Idāni nissitāhi anupassanāhi yesaṃ dhammānaṃ pahānaṃ hoti, taṃ dassetuṃ ‘‘aniccato anupassanto niccasaññaṃ pajahatī’’tiādi vuttaṃ. Tattha niccasaññanti saṅkhārā niccāti evaṃ pavattaṃ viparītasaññaṃ. Diṭṭhicittavipallāsapahānamukheneva saññāvipallāsappahānanti saññāgahaṇaṃ, saññāsīsena vā tesampi gahaṇaṃ daṭṭhabbaṃ. Nandinti sappītikataṇhaṃ. Sesaṃ vuttanayameva.

所以，此无常苦无我，非可赞叹所乐，非可堕落所执，故有言曰：观无常者非常观；观苦者非乐观；观无我者非我观。彼断执著，即断贪欲，令欲不生，不起缘起。如是修行者舍离执著不生，非起意染着。以此无常观等，依前身及诸缘起聚合成之身行，弃除烦恼，因愚痴相灭，即称为舍离及斥逐。故有说舍弃而不染着。今以此念处断除烦恼称之。于此因缘弃除烦恼，不生被污炼之身，故曰“舍离不染”。此中示现『观无常者断常见』等，谓广义见悔灭、念正见及正知识所灭之见。这便是称为“断除正见执著”，即是从内心拔除执著，令无癡及毁谤。如是修习者舍弃诸烦恼，余音犹存。

Viharatīti iminā kāyānupassanāsamaṅgino iriyāpathavihāro vuttoti āha – ‘‘iriyatī’’ti, iriyāpathaṃ pavattetīti attho. Ārammaṇakaraṇavasena abhibyāpanato ‘‘tīsu bhavesū’’ti vuttaṃ, uppajjanavasena pana kilesā parittabhūmakā evāti. Yadipi kilesānaṃ pahānaṃ ātāpananti taṃ sammādiṭṭhiādīnampi attheva, ātappa-saddoviya pana ātāpa-saddopi vīriye eva niruḷhoti vuttaṃ ‘‘vīriyassetaṃ nāma’’nti. Atha vā paṭipakkhappahāne sampayuttadhammānaṃ abbhussahanavasena pavattamānassa vīriyassa sātisayaṃ tadātāpananti vīriyameva tathā vuccati, na aññe dhammā.

“住”者，依此身体观行无乱而行路行住也谓之住——“行路”即行径产生。“行径”谓行为运动之道路。作为缘境，由于涵盖三界，故说“于三界之中”。因其生起，烦恼便由此处成为边地。虽说烦恼之断除为精进等圣法之果，用火相喻精进与热相，火相仅以精进显现曰“彼精进也”。又或于与对治染废相关联的种种圣法中，持续稳固者为精进，此时精进名实相应，别无他法。

Ātāpīti cāyamīkāro pasaṃsāya, atisayassa vā dīpakoti ātāpīgahaṇena sammappadhānasamaṅgitaṃ dasseti. Sammā samantato sāmañca pajānanto sampajāno, asammissato vavatthāne aññadhammānupassitābhāvena sammā aviparītaṃ, sabbākārapajānanena samantato, uparūpari visesāvahabhāvena pavattiyā sāmaṃ pajānantoti attho. Yadi paññāya anupassati, kathaṃ satipaṭṭhānatāti āha ‘‘na hī’’tiādi. Tasmā satiyā laddhupakārāya eva paññāya ettha yathāvutte kāye kammaṭṭhāniko bhikkhu anupassako, tasmā ‘‘kāyānupassī’’ti vuccati. Antosaṅkhepo antolīnatā, kosajjanti attho. Upāyapariggahoti ettha sīlavisodhanādi gaṇanādi uggahakosallādi ca upāyo, tabbipariyāyato anupāyo veditabbo. Yasmā ca upaṭṭhitassatī yathāvuttaṃ upāyaṃ na pariccajati, anupāyañca na upādiyati, tasmā vuttaṃ ‘‘muṭṭhassati…pe… asamattho hotī’’ti. Tenāti upāyānupāyānaṃ pariggahaparivajjanesu apariccāgāpariggahesu ca asamatthabhāvena. Assa yogino.

“精进”一词以其意旨、称赞及如灯光照明般明朗之意引出。精进之涵义乃由勤勉发起，正确努力聚合而成。以通达、全知、正见、正念等具足而无妄，理顺而有条理，遍知无误、全面通达，且逐渐表现各异之特质而达平等觉知。若对智慧未通达，如何能正念观修念处？故有言“非也”等。此理即为正念获得、妙用，犹如修习身体观处之沙弥。简而言之即是精进之义，亦有全觉明了之意。善巧方便法者于此包含戒净修行及数数总结，同时能区别方便与非方便。因正施行之念，不轻弃正方便，亦不采取非方便，故云“必能住于方便而不失却”，乃指修行方便之相互取舍与护持。此乃禅定行者所应知之道理。

Yasmā satiyevettha satipaṭṭhānaṃ vuttā, tasmāssa sampayuttadhammā vīriyādayo aṅganti āha – ‘‘sampayogaṅgañcassa dassetvā’’ti. Aṅga-saddo cettha kāraṇapariyāyo daṭṭhabbo. Satiggahaṇenevettha sammāsamādhissapi gahaṇaṃ daṭṭhabbaṃ tassā samādhikkhandhe saṅgahitattā. Yasmā vā satisīsenāyaṃ desanā. Na hi kevalāya satiyā kilesappahānaṃ sambhavati, nibbānādhigamo vā, nāpi kevalā sati pavattati, tasmāssa jhānadesanāyaṃ savitakkādivacanassa viya sampayogaṅgadassanatāti aṅga-saddassa avayavapariyāyatā daṭṭhabbā. Pahānaṅganti ‘‘vivicceva kāmehī’’tiādīsu viya pahātabbaṅgaṃ dassetuṃ. Yasmā ettha pubbabhāgamaggo adhippeto, na lokuttaramaggo, tasmā pubbabhāgiyameva vinayaṃ dassento ‘‘tadaṅgavinayena vā vikkhambhanavinayena vā’’ti āha. Assāti yogino. Tesaṃ dhammānanti vedanādidhammānaṃ. Tesañhi tattha anadhippetattā ‘‘atthuddhāranayenetaṃ vutta’’nti āha. Yaṃ panāti vibhaṅge, vibhaṅgapakaraṇeti adhippāyo. Etthāti ‘‘loke’’ti etasmiṃ pade, tā ca lokiyā eva anupassanā nāma sammasananti katvā.

因正念已于此明说四念处，故这诸法相应之精进等诸因缘亦附属其后，故示“且见此四念处诸因缘之相”。“因缘”的词本意当明知因果关系。此处以集中专注的三昧智为凭藉，说明于禅定契入之境界。或指以正念势能导引之教化言辞。正念单独尚难生起断烦恼及摄取涅槃，亦非单以正念而证禅定，故此处说教禅定者，言辞含理亦须配合，称之“诸因缘相”。断除因缘指在诸乐欲及诸苦之间有所分明界别，应于此处示其断除。因此，此路非出世间道，故称为“凡夫根器通达之法”，并非最上乘涅槃入道。故此经文引证律藏与注疏，终称此为修习当中的方便法，作此论述者正是禅定智慧者也。烦恼与觉理诸法，示现于彼处。针对世俗处境而言，此处“在世间”之意，示范如何观修。

Dukkhatoti vipariṇāmasaṅkhāradukkhatāhi dukkhasabhāvato, dukkhāti anupassitabbāti attho. Sesapadadvayepi eseva nayo. Yo sukhaṃdukkhato addāti yo bhikkhu sukhaṃ vedanaṃ vipariṇāmadukkhatāya dukkhanti paññācakkhunā addakkhi. Dukkhamaddakkhi sallatoti dukkhavedanaṃ pīḷājananato antotudanato dunnīharaṇato ca sallanti addakkhi passi. Adukkhamasukhanti upekkhāvedanaṃ. Santanti sukhadukkhānaṃ viya anoḷārikatāya paccayavasena vūpasantasabhāvattā ca santaṃ. Aniccatoti hutvā abhāvato udayabbayavantato tāvakālikato niccapaṭikkhepato ca aniccanti yo addakkhi. Sa ve sammaddaso bhikkhūti so bhikkhu ekaṃsena, paribyattaṃ vā vedanāya sammā passanakoti attho.

苦者，谓由变化无常之合成法而有苦。所谓苦，即应缘生灭之苦感。当其含义未亲证时，应知其苦性质。此意亦同于复合词末二字之说。若有修习比库以慧眼分辨苦乐，见乐感由变化无常而苦，则知乐乐亦含苦；见苦则知痛苦为苦感所压迫，含内心不安及被夺失之感。若感觉不苦不乐，即为不动感。平静者则似苦乐相对下因缘和合而生之平静。无常者即由生灭变化本质与当机限时性而不常故称无常。此即真见比库。惟于某一苦感持续观察，或受苦触而能正知正见也。

Dukkhātipīti saṅkhāradukkhatāya dukkhā itipi. Sabbaṃ taṃ vedayitaṃ dukkhasmiṃ antogadhaṃ pariyāpannanti vadāmi saṅkhāradukkhanti vattabbato. Sukhadukkhatopi cāti sukhādīnaṃ ṭhitivipariṇāmañāṇasukhatāya ca vipariṇāmaṭṭhitiaññāṇadukkhatāya ca vuttattā tissopi sukhato tissopi ca dukkhato anupassitabbāti attho. Satta anupassanā heṭṭhā pakāsitā eva.

苦集者，即复合法因其变化不住，而有苦之性质，谓其苦也。诸感皆由苦感包围笼罩，我称其为苦感复合，即须称之为苦集。即便是乐苦，也因乐相关变化及乐之变化不住而有苦之性，故指出师尊三藏中亦有说明此义。又说苦乐中皆可得观照，苦乐之理互相倚赖故同观察之，亦须通达此义。此处明示七种所当观之苦处。

Ārammaṇā…pe… bhedānanti rūpādiārammaṇanānattassa nīlāditabbhedassa, chandādiadhipatinānattassa hīnāditabbhedassa, ñāṇajhānādisahajātanānattassa sasaṅkhārikāsaṅkhārika-savitakka-savicārāditabbhedassa, kāmāvacarādibhūminānattassa, ukkaṭṭhamajjhimāditabbhedassa, kusalādikammanānattassa, devagatisaṃvattaniyatāditabbhedassa, kaṇhasukkavipākanānattassa, diṭṭhadhammavedanīyatāditabbhedassa, parittabhūmakādikiriyānānattassa, tihetukāditabbhedassa vasena anupassitabbanti yojanā. Ādi-saddena savatthukāvatthukādinānattassa puggalattayasādhāraṇāditabbhedassa ca saṅgaho daṭṭhabbo. Sarāgādīnanti mahāsatipaṭṭhānasutte (dī. ni. 2.381; ma. ni. 1.114) āgatānaṃ sarāgavītarāgādibhedānaṃ. Salakkhaṇa-sāmaññalakkhaṇānanti phusanāditaṃtaṃsalakkhaṇānañceva aniccatādisāmaññalakkhaṇānañca vasenāti yojanā.

缘境分为诸如色等种类之差别。由此分别识知为蓝色等差别之色彩；因贪欲诸法为主宰故分有贪减之差别；由智慧禅定等三昧生起，区分为先天及后天、修行染污与净化之差别等；分别欲乐行为层次之差别，包括高下中三个品级；由善业等行为果报成果中，有天道果位及应时果报之差别；亦有色苦果报与不苦苦报之差别；由见等法的感受差别及所观察之差别；还有边地或非边地之差别，连同三因缘等要素亦是观修内容。这里以首尾相连梳理差别类属，依普遍与特殊而总结当分别分理。色欲等乃《大念处经》中列举诸染污及清净之差别，标识其特征也。所谓标志与共同标志，即包括诸无常等通法标志，是分别观想之总纲领。

Suññatadhammassāti anattatāsaṅkhātasuññatasabhāvassa. ‘‘Salakkhaṇa-sāmaññalakkhaṇāna’’nti hi iminā yo ito bāhirakehi sāminivāsīkārakavedakaadhiṭṭhāyakabhāvena parikappito attā, tassa saṅkhāresu niccatā sukhatā viya katthacipi abhāvo vibhāvito. Natthi etesaṃ attāti anattā, yasmā pana saṅkhāresu ekadhammopi attā na hoti, tasmā te na attātipi anattāti ayaṃ tesaṃ suññatadhammo. Tassa suññatadhammassa, yaṃ vibhāvetuṃ abhidhamme (dha. sa. 121) ‘‘tasmiṃ kho pana samaye dhammā hontī’’tiādinā suññatavāradesanā vuttā. Sesaṃ suviññeyyameva.

空性法者，谓无我所分别之空性本性。所谓「标志、共标志」者，乃指此法，于此法外诸主宅所标示之缘知、之所住之观止相持之用而作具象，称为『标志共标志』。此内诸行，如常、如乐，彼无有处处之存在，彼诸行中无自性，故无我。然彼诸行中无一法有我故，此即彼诸行之空性法。此空性法之所现，阿毗达摩疏告曰：“当时法尚存之际”，此所谓空性之为障。此余须悉知。

Ambapālisuttavaṇṇanā niṭṭhitā. · 《安巴巴莉经》注释完毕。

2. Satisuttavaṇṇanā2. 《念经》注释

§368

368. Saratīti sato. Ayaṃ pana na yāya kāyaci satiyā sato, atha kho edisāyāti dassento ‘‘kāyādianupassanāsatiyā’’ti āha. Catusampajaññapaññāyāti catubbidhasampajaññapaññāya, abhikkamanaṃ abhikkantanti āha – ‘‘abhikkantaṃ vuccati gamana’’nti. Tathā paṭikkamanaṃ paṭikkantanti vuttaṃ – ‘‘paṭikkantaṃ nivattana’’nti. Nivattanañca nivattimattaṃ, nivattitvā pana gamanaṃ gamanameva. Kāyaṃ abhiharanto abhigamanavasena kāyaṃ nāmento. Ṭhānanisajjāsayanesu yo gamanādividhinā kāyassa purato abhihāro, so abhikkamo, pacchato apaharaṇaṃ paṭikkamoti dassento ‘‘ṭhānepī’’tiādimāha. Āsanassāti pīṭhakādiāsanassa. Purimaaṅgābhimukhoti aṭanikādipurimāvayavābhimukho. Saṃsarantoti saṃsappanto. Paccāsaṃsarantoti paṭiāsappanto. Eseva nayoti iminā sarīrasseva abhimukhasaṃsappanapaṭiāsappanāni nidasseti.

368．色谓为色身。此非所谓有身体念之色身念，且彼示现所谓乃是「身体等不观之念」也。所谓四念处之慧，谓由四种正念与慧，谓行进谓前行。谓行退谓后退。谓往返为往返极。行走以身为行之物，行走时非以名为身。于立坐卧等处，于身之前所行之行走谓前行，后取谓后退，谓立处亦作立，座也谓座等坐具。前肢向者，谓以脚前部为向。来去谓难行。反来去谓反行。由此谓示身体即身面向来返之行止。

Sammā pajānanaṃ sampajānaṃ. Tena attanā kātabbakiccassa karaṇasīlo sampajānakārīti āha – ‘‘sampajaññena sabbakiccakārī’’ti. Sampajānameva hi sampajaññaṃ. Sampajaññasseva vā kārīti sampajaññasseva karaṇasīlo. Sampajaññaṃ karotevāti abhikkantādīsu asammohaṃ uppādeti eva, sampajānasseva vā kāro etassa atthīti sampajānakārī.

正明通达谓于事理了知通达。由此，自身所作之一切业因皆能觉知，谓自觉因之行善者故，称为觉知作意。觉知本身即觉知，觉知为因称作意。觉知之作业，即在前进等处，生起无迷惑，此谓觉知作意。

Dhammato vaḍḍhitasaṅkhātena saha atthena vattatīti sātthakaṃ, abhikkantādi, sātthakassa sampajānanaṃ sātthakasampajaññaṃ. Sappāyassa attano upakārāvahassa hitassa sampajānanaṃ sappāyasampajaññaṃ. Abhikkamādīsu bhikkhācāragocare, aññatthāpi ca pavattesu avijahite kammaṭṭhānasaṅkhāte gocare sampajaññaṃ gocarasampajaññaṃ. Abhikkamādīsu asammuyhanameva sampajaññaṃ asammohasampajaññaṃ. Pariggaṇhitvāti tulayitvā tīretvā, paṭisaṅkhāyāti attho. Saṅghadassaneneva uposathapavāraṇādiatthaṃ gamanaṃ saṅgahitaṃ. Asubhadassanādīti ādi-saddena kasiṇaparikammādīnaṃ saṅgaho daṭṭhabbo. Saṅkhepato vuttamatthaṃ vivarituṃ ‘‘cetiyaṃ disvāpi hī’’tiādi vuttaṃ. Arahattaṃ pāpuṇātīti ukkaṭṭhaniddeso eso. Samathavipassanuppādanampi hi bhikkhuno vuddhi eva. Dakkhiṇadvāreti cetiyaṅgaṇassa dakkhiṇadvāre, tathā pacchimadvāretiādīsu. Abhayavāpi pāḷiyanti abhayavāpiyā puratthimatīre.

随法增强之汇集称为具意义者。前进等称具意义觉知。利己利益称为利有觉知。具主动之觉知于前进等比库行为所行，及其他未生起缘习处境中亦有觉知，此谓场所觉知。前进等处非醉迷者即是觉知，此谓无迷惑觉知。汇集意谓衡量推度。思考谓义。召集比库出席所住，诸如八关等 lễ仪，其行程结集。恶观等义，以賜具如遍光盘等用具之汇聚可见者。略说义即为「见佛塔时亦为忸怩」诸语。得阿拉汉果为此最上之成就。修止观并行时，比库增长其慧。示行之南边门，诸佛塔之门之南，及其他西门等。畏岸亦谓岸畏，由岸畏岸线。

Buddhavaṃsa-ariyavaṃsa-cetiyavaṃsa-dīpavaṃsādivaṃsakathanato mahāariyavaṃsabhāṇako thero. Paññāyanaṭṭhāneti cetiyassa paññāyanaṭṭhāne. Ekapaduddhāreti paduddhārapatiṭṭhānaparivattanaṃ akatvā ekasmiṃyeva avaṭṭhāne. Kecīti abhayagirivāsino.

佛种系、圣种系、塔系、灯系诸宗谱所述由大圣族传扬之长老。福慧之止处谓塔之止处。单字翻转谓语梵音单字之保全未曾变易。谓某处有此一物。谓居阿婆罗加山下者。

Tasmiṃ panāti sātthakasampajaññavasena pariggahitaatthepi gamane. Attho nāma dhammato vaḍḍhīti yaṃ sātthakanti adhippetaṃ gamanaṃ, taṃ sappāyamevāti siyā kassaci āsaṅkāti tannivattanatthaṃ ‘‘cetiyadassanaṃ tāvā’’tiādi āraddhaṃ. Cittakammarūpakāni viyāti cittakammakatā paṭimāyo viya, yantapayogena vā vicittakammā paṭimāya sadisā yantarūpakā viya. Asamapekkhanaṃ gehassitaaññāṇupekkhāvasena ārammaṇe ayoniso olokanādi. Yaṃ sandhāya vuttaṃ ‘‘cakkhunā rūpaṃ disvā uppajjati upekkhā bālassa mūḷhassa puthujjanassā’’tiādi (ma. ni. 3.308). Hatthiādisammaddena jīvitantarāyo. Visabhāgarūpadassanādinā brahmacariyantarāyo.

于此亦谓具意义觉知守护其义用于行走。此义乃随法增益义谓义，所谓具意义为所制止者，此利有唯为此也。心之行为符号，如意器具之象表，所依缘用如器具之形。因无分别，家中无知作观分别而著不善，谓「眼见色」之说及他经注。类似「眼见色即起无明之不注意等」语。以大象等猛兽困扰生活，以为失去戒律，谓像毒害修行等难处。

Pabbajitadivasato paṭṭhāya bhikkhūnaṃ anuvattanakathā āciṇṇā, ananuvattanakathā pana tassā aparā dutiyā nāma hotīti āha – ‘‘dve kathā nāma na kathitapubbā’’ti. Evanti iminā ‘‘sace panā’’tiādikaṃ sabbampi vuttākāraṃ paccāmasati, na ‘‘purisassa mātugāmāsubha’’ntiādikaṃ vuccamānaṃ.

弃家日后，于比库聚会中，经常谈论追随先行者的事，然而对不追随者，随后即有他人指出其名曰“异端”，说：‘这里所谓的两种言说，是从未曾言说过的。’如此，在诸如“假如……之类”的表达后，总结说法皆在之后，绝非谓“男人的母亲亲属是不善之处”等类言论。

Yogakammassa pavattiṭṭhānatāya bhāvanāya ārammaṇaṃ kammaṭṭhānaṃ vuccatīti āha ‘‘kammaṭṭhānasaṅkhātaṃ gocara’’nti. Uggahetvāti yathā uggahanimittaṃ uppajjati, evaṃ uggahakosallassa sampādanavasena uggahetvā.

称为业修习的起始所在，即为修习之所缘，也称为业处。据说此处有“业处相应场所”的说法。所谓‘起发’，如同出现承载其起发的缘由相同，亦是指以起发巧妙建成此‘起发处’。

Haratīti kammaṭṭhānaṃ pavatteti, yāva piṇḍapātapaṭikkamā anuyuñjatīti attho. Na paccāharatīti āhārūpabhogato yāva divāṭṭhānupasaṅkamanā kammaṭṭhānaṃ na paṭineti. Samādāya vattati sammā ādiyitvā tesaṃ vattānaṃ paripūraṇavasena vattati. Sarīraparikammanti mukhadhovanādisarīrapaṭijagganaṃ. Dve tayo pallaṅketi dve tayo nisajjāvāre dve tīṇi uṇhāsanāni. Tenāha – ‘‘usumaṃ gāhāpento’’ti. Kammaṭṭhānasīsenevāti kammaṭṭhānamukheneva kammaṭṭhānaṃ avijahanto eva. Tena ‘‘pattopi acetano’’tiādinā pavattetabbakammaṭṭhānaṃ, yathāparihariyamānaṃ vā kammaṭṭhānaṃ avijahitvāti dasseti. Tathevāti tikkhattumeva. Paribhogacetiyato sarīracetiyaṃ garutaranti katvā ‘‘cetiyaṃ vanditvā’’ti cetiyavandanāya paṭhamaṃ karaṇīyatā vuttā. Tathā hi aṭṭhakathāyaṃ – ‘‘cetiyaṃ bādhayamānā bodhisākhā haritabbā’’ti vuttā. Buddhaguṇānussaraṇavaseneva bodhiñca paṇipātakaraṇanti āha – ‘‘buddhassa bhagavato sammukhā viya nipaccakāraṃ dassetvā’’ti. Gāmasamīpeti gāmassa upacāraṭṭhāne.

“持取”者，是指业处的流转，直到随拣食而离去之间持续不断。非谓从外取用饮食或享受，乃指透过日夜反复进修业处而不间断。正确来说，是在业处本身初发之后，随其完成而继续流转修持。身体用事，指口洗净等身体之净作。所谓两三床铺、两三坐具及三种热坐垫。故称‘耐炎酷的酷热’。业处如同头部，意指专注业处如同专注身体头面一般。以“即使获得也是无意”之类，说明该业处应当持续流转，即使被弃置亦不能放弃。又说“正是如此”应坚决持守。因敬重身所，故保持“供养舍利塔”作为敬礼之首要。正像注疏中所说“被阻碍时当铲除菩提枝”，此即是指依循佛陀功德境界，以如来般殊胜现前示现而促使觉悟。乡间邻近处，则是供养乡镇之场所。

Janasaṅgahaṇatthanti ‘‘mayi akathente etesaṃ ko kathessatī’’ti dhammānuggahena janasaṅgahaṇatthaṃ. Tasmāti yasmā ‘‘dhammakathā nāma kathetabbā evā’’ti aṭṭhakathācariyā vadanti, yasmā ca dhammakathā kammaṭṭhānavinimuttā nāma natthi, tasmā. Kammaṭṭhānasīsenevāti attanā parihariyamānaṃ kammaṭṭhānaṃ avijahanto tadanuguṇaṃyeva dhammakathaṃ kathetvā. Anumodanaṃ katvāti etthāpi ‘‘kammaṭṭhānasīsenevā’’ti ānetvā sambandhitabbaṃ. Sampattaparicchedenevāti paricito aparicitotiādivibhāgaṃ akatvā sampattakoṭiyā eva, samāgamamattenevāti attho. Bhayeti paracakkādibhaye.

所谓聚众，是因‘若我不说，这些人谁来讲解呢’的法利益。故此注疏师批评说，此法讲说必须进行，因法讲说与业处解脱不可分离，故名“业处如头”。此讲说是以自身正行拒绝恶法，附和正法而建立之说教。并以此“业处如头”给予赞同，显示应相应关联而加以论说。所谓功德分段，就是区分熟悉与不熟悉等，意即依整体功德之集成而成，兼有集聚意义。所谓恐惧，即指恐诸天眼火眼等神通所生之惧。

Kammajatejoti gahaṇiṃ sandhāyāha. Kammaṭṭhānavīthiṃ nārohati khudāparissamena kilantakāyattā samādhānābhāvato. Avasesaṭṭhāneti yāguyā aggahitaṭṭhāne. Poṅkhānupoṅkhanti kammaṭṭhānupaṭṭhānassa aviccheda-dassanametaṃ, yathā poṅkhānupoṅkhaṃ pavattāya sarapaṭipāṭiyā anavicchedo, evametassapi kammaṭṭhānupaṭṭhānassāti vuttaṃ hoti.

业光指智慧掌握其所在。因躯体虚弱疲劳，故无法升起业处守护之法。所谓“余末据点”，即指供养聚集之处。据说业处守护如同羽毛相互缠绕一般，毫无间断，恰如含苞待放般，流水相续无断。此即论述业处守护不间断之观法。

Nikkhittadhuro bhāvanānuyoge. Vattapaṭipattiyā apūraṇena sabbavattāni bhinditvā. Kāme avītarāgo hoti. Kāye avītarāgo. Rūpe avītarāgo. Yāvadatthaṃ udarāvadehaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati. Aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ caratī’’ti (dī. ni. 3.320; ma. ni. 1.186) evaṃ vuttaṃ pañcavidhacetovinibandhacitto. Caritvāti pavattitvā.

深入专注修习，断尽种种行为不完整而断。对欲界色界无贪欲，身亦无贪。以为享用腹等诸有色物，仍能生活于床榻之乐受睡眠等清净行中。又能立志于他处天界，修行梵行。此皆出自经典记载，归于五种色界心领域之修行。“修行”意即流转业处流转不息。

Gatapaccāgatikavattavasenāti bhāvanāsahitaṃyeva bhikkhāya gatapaccāgataṃ gamanapaccāgamanaṃ etassa atthīti gatapaccāgatikaṃ, tadeva vattaṃ, tassa vasena. Attano hitasukhaṃ kāmenti icchantīti attakāmā, dhammacchandavanto. ‘‘Dhammo’’ti hi hitaṃ taṃnimittakañca sukhanti. Atha vā viññūnaṃ dhammānaṃ attaniyattā attabhāvaparicchannattā ca attā nāma dhammo. Tenāha bhagavā – ‘‘attadīpā, bhikkhave, viharatha attasaraṇā’’tiādi (saṃ. ni. 3.43). Taṃ kāmenti icchantīti attakāmā. Usabhaṃ nāma vīsati yaṭṭhiyo. Tāya saññāyāti tāya pāsāṇasaññāya, ‘‘ettakaṃ ṭhānamāgatā’’ti jānantāti adhippāyo. So eva nayo ayaṃ bhikkhūtiādiko yo ṭhāne vutto, so eva nisajjāyapi nayo. Pacchato āgacchantānaṃ chinnabhattabhāvabhayenapi yonisomanasikāraṃ paribrūheti.

所谓按过去与现在、来去的次序而运行者，指的是修行有须伴随的比库所经历的过去、现在诸行走、来往；此意即按过去与现在的顺序所行止之义，乃由此而立，依此而行。此中所说的“自己快乐”即指“自己欲求”，谓有自心欲念者，故有欲法之称。所谓“法”，即因利乐故。又或谓诸智者之法，多指自性所依，诠释自性法曰自体法。故世尊说：“比库们，当住自灯，自依自护。”此即说明内心所欲即为自乐者。犹如野兽乌萨巴有二十头，凭此种察觉即称为“乌萨巴”，此察觉即谓“此处石头”，谓识此处乃为据点，谓知领会。此即所谓依止，即“此处”所定之所依；起立与坐下之路径名皆同是依止。对于后来者，由于断粮之惧，愚痴而生根本而正思维修习，毕竟专注观照而深入细察。

Maddantāti dhaññakaraṇaṭṭhāne sālisīsāni maddantā. Mahāpadhānaṃ pūjessāmīti amhākaṃ atthāya lokanāthena cha vassāni kataṃ dukkaracariyaṃ evāhaṃ yathāsatti pūjessāmīti. Paṭipattipūjā hi satthupūjā, na āmisapūjāti. Ṭhānacaṅkamamevāti adhiṭṭhātabbairiyāpathakālavasena vuttaṃ, na bhojanādikālesu avassaṃ kātabbanisajjāya paṭikkhepavasena.

所谓“麦干”，谓稻谷去壳后留存的米壳。大愿望是希求尊奉师长。吾等为世尊、法、僧三宝，积历六年承受极难修行，实乃期望依真理而得尊奉。对正法之尊奉者，即是修行实现的尊崇，不属于食物供养之类。关于行处漫步之说，乃依坚持、奋斗、时节之理，非于用餐等时分敷衍了事。

Vīthiṃ otaritvā ito cito anoloketvā paṭhamameva vīthiyo sallakkhetabbāti āha ‘‘vīthiyo sallakkhetvā’’ti. Yaṃ sandhāya vuccati – ‘‘pāsādikena abhikkantenā’’tiādi. Taṃ dassetuṃ ‘‘tattha cā’’tiādi vuttaṃ. Āhāre paṭikūlasaññaṃ upaṭṭhapetvātiādīsu yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Aṭṭhaṅgasamannāgatanti ‘‘yāvadeva imassa kāyassa ṭhitiyā’’tiādinā (ma. ni. 1.23; 2.24; 3.75; saṃ. ni. 4.120; a. ni. 6.58; 8.9) vuttehi aṭṭhahi aṅgehi samannāgataṃ katvā. Neva davāyātiādi pana paṭikkhepadassanaṃ.

经过小路，先向后察看一观，即告诫应当预先标记小路，谓“已标记小路”。所谓“所依”，谓凭着令人悦目的顺利通途。此处所示，关于在饮食中落实相反观念等种种应遵事宜，皆由前文所陈述。所谓八支配具，谓以此身体八个部位俱备之理，佐证经文所述。非仅维持一日之久，而是恒常用心。

Paccekabodhiṃ sacchikaroti, yadi upanissayasampanno hotīti sambandho. Idañca yathā heṭṭhā tīsu ṭhānesu, evaṃ ito paresu ṭhānesu upanetvā sambandhitabbaṃ. Tattha paccekabodhiyā upanissayasampadā kappānaṃ dve asaṅkhyeyyāni satasahassañca tajjaṃ puññañāṇasambhārasambharaṇaṃ, sāvakabodhiyaṃ aggasāvakānaṃ ekaṃ asaṅkhyeyyaṃ kappasatasahassañca, mahāsāvakānaṃ kappasatasahassameva tajjaṃ sambhārasambharaṇaṃ, itaresaṃ atītāsu jātīsu vivaṭṭasannissayavasena nibbattitaṃ nibbedhabhāgiyaṃ kusalaṃ. Bāhiyo dārucīriyoti bāhiyavisaye jātasaṃvaddhatāya bāhiyo, dārucīrapariharaṇena dārucīriyoti laddhasamañño. So hi āyasmā ‘‘tasmātiha te, bāhiya, evaṃ sikkhitabbaṃ – diṭṭhe diṭṭhamattaṃ bhavissatī’’tiādivasappavattena (udā. 10) saṃkhitteneva ovādena khippataraṃ visesaṃ adhigacchi. Tena vuttaṃ ‘‘khippābhiñño vā hoti seyyathāpi thero bāhiyo dārucīriyo’’ti. Evaṃ mahāpañño vātiādīsu yathārahaṃ vattabbanti.

独觉者实现觉悟，若具备因缘之资，即所谓关联。此处如前所述有三处应观察位，如是从本处观他处，应予以结为关联。所谓独觉者觉悟之资，积累无量无数亿百千的善业知识储备，虽然不及最高弟子觉悟者一亿百千劫积累，但乃以过去种种生命真因显示之断尽乐业。俗称“外界木劈者”，即因培养至外境而得此名。尊者谓此：“故此，外界当守之，立于现观持之。”由此简略告诫速得殊胜成就。故有言“老者外界木劈者速成通达”，及诸智者对此理在文献中多有说明。

Tanti asammuyhanaṃ. Evanti idāni vuccamānākāradassanaṃ. Attā abhikkamatīti iminā andhaputhujjanassa diṭṭhiggāhavasena abhikkame sammuyhanaṃ dasseti, ahaṃ abhikkamāmīti pana iminā mānaggāhavasena, tadubhayaṃ pana taṇhāya vinā na hotīti taṇhāggāhavasenapi sammuyhanaṃ dassitameva hoti, ‘‘tathā asammuyhanto’’ti vatvā taṃ asammuyhanaṃ yena ghanavinibbhogena hoti, taṃ dassento ‘‘abhikkamāmīti citte uppajjamāne’’tiādimāha. Tattha yasmā vāyodhātuyā anugatā tejodhātu uddharaṇassa paccayo. Uddharaṇagatikā hi tejodhātūti uddharaṇe vāyodhātuyā tassā anugatabhāvo, tasmā imāsaṃ dvinnamettha dhātūnaṃ sāmatthiyato adhimattatā, itarāsañca omattatāti dassento ‘‘ekekapāduddharaṇe…pe… balavatiyo’’ti āha. Yasmā pana tejodhātuyā anugatā vāyodhātu atiharaṇavītiharaṇānaṃ paccayo. Tiriyagatikāya hi vāyodhātuyā atiharaṇavītiharaṇesu sātisayo byāpāroti tejodhātuyā tassānugatabhāvo, tasmā imāsaṃ dvinnamettha sāmatthiyato adhimattatā, itarāsañca omattatāti dassento ‘‘tathā atiharaṇavītiharaṇesū’’ti āha. Satipi anugamanānugantabbatāvisese tejodhātuvāyodhātubhāvamattaṃ sandhāya tathā-saddaggahaṇaṃ.

所谓矛盾错乱。如今谈论关于名色形成眼见障碍。谓凡夫内心所起分别是错乱，不明，心意不调，表明矛盾错乱。吾我错乱，谓具此心知障碍，界于烦恼焦虑，称之为矛盾错乱。称此为“在内心生起走失”。此因风火两种元素随之而生。火元素初起，具风元素辅助，谓以火元素之强化。因火元素辅助之风元素，呈现二种元素间之相互作用，故言二因相辅，彼此更胜轻劣。另一方面，火元素本因风元素，亦言风元素伴随火元素产生“过度驰放”及“逆行等现象”。风元素下行通路内，由于过度驰放等，火元素予以补充。整体则是二因三界互助之合力形成现象。

Tattha akkantaṭṭhānato pādassa ukkhipanaṃ uddharaṇaṃ, ṭhitaṭṭhānaṃ atikkamitvā purato haraṇaṃ atiharaṇaṃ. Rukkhakhāṇuādipariharaṇatthaṃ, patiṭṭhitapādaghaṭṭanapariharaṇatthaṃ vā passena haraṇaṃ vītiharaṇaṃ. Yāva patiṭṭhitapādo, tāva āharaṇaṃ atiharaṇaṃ, tato paraṃ haraṇaṃ vītiharaṇanti ayaṃ vā etesaṃ viseso. Yasmā pathavīdhātuyā anugatā āpodhātu vossajjanassa paccayo. Garutarasabhāvā hi āpodhātūti vossajjane pathavīdhātuyā tassānugatabhāvo, tasmā tāsaṃ dvinnamettha sāmatthiyato adhimattatā, itarāsañca omattatāti dassento āha ‘‘vossajjane…pe… balavatiyo’’ti. Yasmā pana āpodhātuyā anugatā pathavīdhātu sannikkhepanassa paccayo. Patiṭṭhābhāve viya patiṭṭhāpanepi tassā sātisayakiccattā āpodhātuyā tassā anugatabhāvo, tathā ghaṭṭanakiriyāya pathavīdhātuyā vasena sannirumbhanassa sijjhanato tatthāpi pathavīdhātuyā āpodhātuanugatabhāvo, tasmā vuttaṃ – ‘‘tathā sannikkhepanasannirumbhanesū’’ti.

这里涉及坚固所立之处脚步跳跃乃是起提举。越过原地而向前移动是携提，即过度搬运。比如树枝石块搬动，或身体脚步着力避免受伤时搬动，谓此为携提过度。只要身体部分在原地，此为携提过度；超过此即为搬动普通携提。因地元素伴随水元素流动。水元素特性重于气象变化，故此二者相互作用水元素持久强化，称之为“搬动时的强盛作用”。另一方面，水元素随着地元素沉积变化而产生流动，且力量与位置密切相关，称之为“沉降时的强盛状态”。

Tatthāti tasmiṃ abhikkamane, tesu vā vuttesu uddharaṇādīsu chasu koṭṭhāsesu. Uddharaṇeti uddharaṇakkhaṇe. Rūpārūpadhammāti uddharaṇākārena pavattā rūpadhammā taṃsamuṭṭhāpakā arūpadhammā ca. Atiharaṇaṃ na pāpuṇanti khaṇamattāvaṭṭhānato. Tattha tatthevāti yattha yattha uppannā, tattha tattheva. Na hi dhammānaṃ desantarasaṅkamanaṃ atthi. Pabbaṃ pabbantiādi uddharaṇādikoṭṭhāse sandhāya sabhāgasantativasena vuttanti veditabbaṃ. Atiittaro hi rūpadhammānampi pavattikkhaṇo, gamanassādānaṃ devaputtānaṃ heṭṭhupariyāyena paṭimukhaṃ dhāvantānaṃ sirasi pāde ca baddhakhuradhārāsamāgamatopi sīghataro. Yathā tilānaṃ bhajjiyamānānaṃ taṭataṭāyanena bhedo lakkhīyati, evaṃ saṅkhatadhammānaṃ uppādenāti dassanatthaṃ ‘‘taṭataṭāyantā’’ti vuttaṃ. Uppannā hi ekantato bhijjantīti.

此处所说“在那执持上”，谓在那些事物中，包括所说的举例等六种聚集部分。所谓“举例”，是指在举例时刻。色与非色法，谓由举例动作而发生转动的色法诸碍及非色法。超越行为也不可能仅凭一瞬间的场所而成立。所谓“在当地”，即指无论何处所生起，皆在该处。因法无别处传说。关于“起初、初行”等，皆是指举例等部分，须以部分与整体的关系加以理解。超越者，即使是色法发生的时刻，对于快速转动的诸天子因排斥而奔走退避，头与脚被缚抓着，却依然速度迅速。犹如谷粒被碾碎时，逐步表现裂开，诸有为法生起是为了显现“逐步裂开”之义。色法生起皆纯属此理。

Saddhiṃ rūpenāti idaṃ tassa tassa cittassa nirodhena saddhiṃ nirujjhanakarūpadhammavasena vuttaṃ, yaṃ tato sattarasamacittassa uppādakkhaṇe uppannaṃ. Aññathā yadi rūpārūpadhammā samānakkhaṇā siyuṃ, ‘‘rūpaṃ garupariṇāmaṃ dandhanirodha’’ntiādivacanehi virodho siyā. Tathā – ‘‘nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ lahuparivattaṃ, yathayidaṃ citta’’nti (a. ni. 1.48) evamādipāḷiyā ca. Cittacetasikā hi sārammaṇasabhāvā yathābalaṃ attano ārammaṇapaccayabhūtamatthaṃ vibhāventāyeva uppajjantīti tesaṃ taṃsabhāvanipphattianantaraṃ nirodho, rūpadhammā pana anārammaṇā pakāsetabbā. Evaṃ tesaṃ pakāsetabbabhāvanipphatti soḷasahi cittehi hotīti taṅkhaṇāyukatā tesaṃ icchitā, lahukaviññāṇassa visayasaṅgatimattapaccayatāya tiṇṇaṃ khandhānaṃ, visayasaṅgatimattatāya ca viññāṇassa lahuparivattitā, dandhamahābhūtapaccayatāya rūpadhammānaṃ dandhaparivattitā. Nānādhātuyā yathābhūtañāṇaṃ kho pana tathāgatasseva, tena ca purejātapaccayo rūpadhammova vutto, pacchājātapaccayo ca tassevāti rūpārūpadhammānaṃ samānakkhaṇatā na yujjateva, tasmā vuttanayenevettha attho veditabbo.

“同时于色”，谓各自心的断灭与色法同时消灭，是指于第七识同时生起时发生。若色法与非色法同时俱存，则会产生“色法轻微变化而心断灭”等词意之矛盾。譬如偈言：‘比库们，我不见有一法同时观察，他如心微转变，此即此心。’意谓心与心所本质微妙细微，依自缘而产生，故于其产生后立即断灭，色法则非因缘而起，故必须显现。对于色法显现的心之生成，采有十六种心，既意欲又简便，心识轻转而依缘识之方向转移，三蕴达因缘而转，观察色法所成缘由而转动。诸根诸界知识亦如如来所教，只前因缘为色法之初起，后因缘亦是，一切色法与非色法不同步现起，因此此理须据此理解。

Aññaṃuppajjate cittaṃ, aññaṃ cittaṃ nirujjhatīti yaṃ purimuppannaṃ cittaṃ, taṃ aññaṃ, taṃ pana nirujjhantaṃ aparassa anantarādipaccayo hutvā eva nirujjhatīti tathāladdhapaccayaṃ aññaṃ uppajjate cittaṃ. Yadi evaṃ tesaṃ antaro labbheyyāti, noti āha ‘‘avīcimanupabandho’’ti. Yathā vīci antaro na labbhati, ‘‘tadeveta’’nti avisesavidū maññanti, evaṃ anu anu pabandho cittasantāno rūpasantāno ca nadīsotova nadiyaṃ udakappavāho viya vattati.

当一心生起，另一心灭亡，谓先生之心为彼之因，后灭之心同样为因，当此因缘相续，心得断灭。若欲以心间断隔论，则不成立，谓无生因缘不息。犹如水流之水，不断续流，不可判为断隔。是以心之相续如水流，常在流转不息。

Abhimukhaṃ lokitaṃ ālokitanti āha ‘‘puratopekkhana’’nti. Yasmā yaṃdisābhimukho gacchati tiṭṭhati nisīdati vā, tadabhimukhaṃ pekkhanaṃ ālokitaṃ , tasmā tadanugataṃ vidisālokanaṃ vilokitanti āha ‘‘vilokitaṃ nāma anudisāpekkhana’’nti. Sammajjanaparibhaṇḍādikaraṇe olokitassa, ullokāharaṇādīsu ullokitassa, pacchato āgacchantassa parissayassa parivajjanādivasena apalokitassa ca siyā sambhavoti āha – ‘‘iminā vā mukhena sabbānipi tāni gahitānevā’’ti.

所谓“面向而观”，谓于前方观视，此名“前视”。由于众生朝向之方位，人或立或坐，故视为面向，因此称为“面向观视”。随其方向视之谓“视察”，因观察周边区域，如暗昧、杂乱等，故所观察者可能为光明粗昧之相，故谓“视察即视其所对之不方向”。又因为种种错乱、外邪等，视者常忽略后方来者之威胁，称为“未视”，谓“曾以口欲把持一切”。

Kāyasakkhinti kāyena sacchikatavantaṃ, paccakkhakārinanti attho. Sohāyasmā vipassanākāle eva ‘‘yamevāhaṃ indriyesu aguttadvārataṃ nissāya sāsane anabhiratiādivippakāraṃ patto, tameva suṭṭhu niggahessāmī’’ti ussāhajāto balavahirottappo, tattha ca katādhikārattā indriyasaṃvare ukkaṃsapāramippatto, teneva naṃ satthā – ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ indriyesu guttadvārānaṃ yadidaṃ nando’’ti (a. ni. 1.230) etadagge ṭhapesi.

所谓“具身知见”，即知其以身亲历，谓为根本原因者。比库，唯独于正观时，谓：“我凭诸根未失故，依教法得无余厌”，由斯激励而生热烈勇猛之心，故于此环境，根之约束达极，故佛告诸比库：“诸根之关闭是我比库众中最高喜乐。”以此为最高境界立定。

Sātthakatā ca sappāyatā ca veditabbā ālokitavilokitassāti ānetvā sambandho. Tasmāti kammaṭṭhānāvijahanasseva gocarasampajaññabhāvatoti vuttamevatthaṃ hetubhāvena paccāmasati. Attano kammaṭṭhānavaseneva ālokanavilokanaṃ kātabbaṃ, khandhādikammaṭṭhānikehi añño upāyo na gavesitabboti adhippāyo. Yasmā ālokitādisamaññāpi dhammamattasseva pavattiviseso, tasmā tassa yāthāvato pajānanaṃ asammohasampajaññanti dassetuṃ ‘‘abbhantare’’tiādi vuttaṃ. Cittakiriyavāyodhātuvipphāravasenāti kiriyamayacittasamuṭṭhānavāyodhātuyā calanākārapavattivasena. Adho sīdatīti thokaṃ otarati. Uddhaṃ laṅghetīti laṅghantaṃ viya upari gacchati.

应知通达详尽谓观察与视察结合之理。故欲念所缘，犹如业处，必须有观察觉知，因缘而加持，是此故适当。唯应于自身业处，观察与观看得以保障，不用遍求他法道理。因观察等虽相似，然专指法之现起特别，故欲真实知见，须具无迷惑之正知，谓“内里”等理言说。心与作用之风动，谓作用生心所所造旋转运动之风势。下沉谓下降，下越，如跳过而上升。

Aṅgakiccaṃ sādhayamānanti padhānabhūtaṃ aṅgakiccaṃ nipphādentaṃ, upapattibhavassa sarīraṃ hutvāti attho. Paṭhamajavanepi…pe… sattamajavanepi na hotīti idaṃ pañcadvāraviññāṇavīthiyaṃ ‘‘itthī puriso’’ti rajjanādīnaṃ abhāvaṃ sandhāya vuttaṃ. Tattha hi āvajjanavoṭṭhabbanānaṃ ayoniso āvajjanavoṭṭhabbanavasena iṭṭhe itthirūpādimhi lobhamattaṃ, aniṭṭhe paṭighamattaṃ uppajjati. Manodvāre pana ‘‘itthī puriso’’ti rajjanādi hoti, tassa pañcadvārajavanaṃ mūlaṃ, yathāvuttaṃ vā sabbaṃ bhavaṅgādi. Evaṃ manodvārajavanassa mūlabhūtadhammaparijānanavaseneva mūlapariññā vuttā, āgantukatāvakālikatā pana pañcadvārajavanasseva apubbabhāvavasena ceva ittarabhāvavasena ca vuttā. Heṭṭhupariyavasena bhijjitvā patitesūti heṭṭhimassa uparimassa ca aparāparaṃ bhaṅgappattimāha.

所谓完成肢体的职责，指的是使肢体不再移动，停止肢体的活动，身体即由此成为产生与存在的条件。这是因为五根的通道被称为“女子男子”，意指因诸根尘等缺失而不具备。因为欲望根的发生作为非理性的欲望根产生，在所喜欢者如女性形象等上生起贪爱，在不喜欢者则生起瞋恚。心门处却会出现“女子男子”等欲尘等，根本的五根欲门如前所说皆以生死流转等为基础。由此心根的基本法性被称为根本知识，虽然外来的现象性存在属于初起状态，这既被理解为相对的，也被解说为偏于内在的。所谓上方依存，是指上下两者相继而断裂破坏。

Tanti javanaṃ. Tassa javanassa na yuttanti sambandho. Āgantuko abbhāgato. Udayabbayaparicchinno tāvatako kālo etesanti tāvakālikāni.

锦索般的不断活动称为索动，索动之间并无相依联系。外来的因素居于中间。因时间流转而生灭的分别即为时间段。

Etaṃ asammohasampajaññaṃ. Samavāyeti sāmaggiyaṃ. Tatthāti pañcakkhandhavasena ālokanavilokane paññāyamāne tabbinimutto – ko eko āloketi, ko viloketi. Upanissayapaccayoti idaṃ suttantanayena pariyāyato vuttaṃ. Sahajātapaccayoti nidassanamattametaṃ aññamaññasampayuttaatthiavigatādipaccayānampi labbhanato.

这是无惑且具现知的状态。所谓和合，是指五蕴整体中于观察光明时的智慧觉析，智慧已超越了谁在观察、谁在观照的疑问。所谓缘起依凭，是经论中对此的表达。所谓本自缘起，是仅以作为彼此相应关系的例证，乃至于断除了等先因因缘所获得者也包括在内。

Kāleti samiñjituṃ yuttakāle samiñjantassa, tathā pasāretuṃ yuttakāle pasārentassa. ‘‘Maṇisappo nāma ekā sappajātī’’ti vadanti. Laḷananti kampanaṃ, līḷākaraṇaṃ vā.

钩索搭设时，应在适当时机去搭设钩索，应在适当时机去张开。“玛尼莎破”是一种结实的索。所谓晃动是指摇摇欲坠或轻微摆动。

Uṇhapakatiko pariḷāhabahulakāyo. Sīlassa vidūsanena ahitāvahattā micchājīvavasena uppannaṃ asappāyaṃ. ‘‘Cīvarampi acetana’’ntiādinā cīvarassa viya kāyopi acetanoti kāyassa attasuññatāvibhāvanena ‘‘abbhantare’’tiādinā vuttamevatthaṃ paridīpento itarītarasantosassa kāraṇaṃ dasseti. Tenāha ‘‘tasmā’’tiādi.

指不耐热、身体过度腐败者。因戒法污损轻者，恶业所致生活不正当而产生了此不爽状态。所谓“袈裟亦无知觉”等，譬如袈裟如同无生命之物，身体亦无生命，身体的无我空性通过“内里”等词得以说明，揭示了对不同安住选择之间分别不满的因缘。因此说“所以”为开示其理由。

Catupañcagaṇṭhikāhatoti āhatacatupañcagaṇṭhiko, catupañcagaṇṭhikāhi vā hatasobho.

所谓四五串打，是指打击四五串的程度，亦指用四五串同时打击的光辉。

Aṭṭhavidhopi atthoti aṭṭhavidhopi payojanaviseso. Mahāsivattheravādavasena ‘‘imassa kāyassa ṭhitiyā’’tiādinā nayena vutto daṭṭhabbo. Imasmiṃ pakkhe ‘‘neva davāyātiādinā nayenā’’ti pana idaṃ paṭikkhepaṅgadassanamukhena pāḷi āgatāti katvā vuttanti daṭṭhabbaṃ.

八种意义又称八种特别的用途。根据长老大尸多长老的解释，应当从“此身的存在”等类似说法中理解。在此方面，则以“不是给予”等类似否定说法为反面承接，故此语被解释为泛指的示现，是佛陀教法中常用的说法，应当如是观察。

Pathavīsandhārakajalassa taṃsandhārakavāyunā viya paribhuttassa āhārassa vāyodhātuyāva āsaye avaṭṭhānanti āha – ‘‘vāyodhātuvaseneva tiṭṭhatī’’ti. Atiharatīti yāva mukhā abhiharati. Vītiharatīti tato kucchiyaṃ vimissaṃ karonto harati. Atiharatīti vā mukhadvāraṃ atikkāmento harati. Vītiharatīti kucchigataṃ passato harati. Parivattetīti aparāparaṃ cāreti. Ettha ca āhārassa dhāraṇaparivattanasañcuṇṇanavisosanāni pathavīdhātusahitā eva vāyodhātu karoti, na kevalāti tāni pathavīdhātuyā kiccabhāvena vuttāni, sā eva dhāraṇādīni kiccāni karontassa sādhāraṇāti vuttāni. Allattañca anupāletīti yathā vāyodhātuādīhi aññehi visosanaṃ na hoti, tathā anupāleti allabhāvaṃ. Tejodhātūti gahaṇīsaṅkhātā tejodhātu. Sā hi antopaviṭṭhaṃ āhāraṃ paripāceti. Añjaso hotīti āhārassa pavisanādīnaṃ maggo hoti. Ābhujatīti pariyesanavasena, ajjhoharaṇajiṇṇājiṇṇatādipaṭisaṃvedanavasena ca āvajjeti, vijānātīti attho. Taṃtaṃvijānanassa paccayabhūtoyeva hi payogo ‘‘sammāpayogo’’ti vutto. Yena hi payogena pariyesanādi nipphajjati, so tabbisayavijānanampi nipphādeti nāma tadavinābhāvato. Atha vā sammāpayogaṃ sammāpaṭipattiṃ anvāya āgamma ābhujati samannāharati. Ābhogapubbako hi sabbopi viññāṇabyāpāroti tathā vuttaṃ.

如同土地承托水、空气承托风一样，食物被风元素（空气性）包覆而不受破坏，称之为“风元素坚固存在”。所谓‘摄取周遍’是指食物从口中连出口腔门户均被摄护。“摄取不失”指食物在口腔部位不被风元素破散。“周遍活动”是指风元素能互相转移搬运。食物的持存、转动、挤压、净爽等作用均由风元素辅助，而且这些作用不仅仅是土地风元素的任务，而是总称风元素的共同职能。如风元素不维护，诸种不调和的苦恼便不生起，反之则生起。火元素是指温热能让内中食物成熟的热性作用。入道则是食物进入体内的途径。腐坏是指食物由衰老和分解等现象显现，是对腐败过程的认知。此知觉作用依赖于透彻的认知应用，称为“正当用功”。此用功使腐坏等认识现象生起，同时也使知觉对象灭尽。正当用功即是正确的修行落实。由此可知所有的识的活动都是有阶段的过程。

Gamanatoti bhikkhācāravasena gocaragāmaṃ uddissa gamanato. Pariyesanatoti gocaragāme bhikkhatthaṃ āhiṇḍanato. Paribhogatoti āhārassa paribhuñjanato. Āsayatoti pittādiāsayato. Āsayati ettha ekajjhaṃ pavattamānopi kammabalavavatthito hutvā mariyādavasena aññamaññaṃ asaṅkarato sayati tiṭṭhati pavattatīti āsayo, āmāsayassa upari tiṭṭhanako pittādiko. Mariyādattho hi ayamākāro. Nidheti yathābhutto āhāro nicito hutvā tiṭṭhati etthāti nidhānaṃ, āmāsayo, tato nidhānato. Aparipakkatoti gahaṇīsaṅkhātena kammajatejena avipakkato. Paripakkatoti yathābhuttassa āhārassa vipakkabhāvato. Phalatoti nipphattito. Nissandatoti ito cito ca vissandanato . Sammakkhanatoti sabbaso makkhanato. Ayamettha saṅkhepo, vitthāro pana visuddhimaggasaṃvaṇṇanāya (visuddhi. mahāṭī. 1.294) gahetabbo.

行走即比库的行为，特指往往向牧场目的地移动。搜寻是指为了比库求取牧场的行为。运用则是食物的食用。在座则是指由胆汁等元素形成的脏腑所处的状态。此处座是指经过某一固定因缘而生起，具强大业力支撑，按礼仪不相搅扰而互不相犯的安住状态；胆汁等因素住于上位，且含有礼仪因素。礼仪形态即指此相貌。依存是指食物之因缘已成熟且稳固，因此食物存在。未成熟是指因修习产生的染污力未到成熟状态。成熟指食物在某阶段变成能被感知的状态。果实是指该状态的终止。依赖是指出现与消灭的相互依附。完全覆盖则是全面包含。以上是简略的说明，详细释义见《净修道论》卷一二九四。

Sarīrato sedā muccantīti vegasandhāraṇena uppannapariḷāhato sarīrato sedā muccanti. Aññe ca rogā kaṇṇasūlabhagandarādayo. Aṭṭhāneti manussāmanussapariggahe ayuttaṭṭhāne khettadevāyatanādike. Kuddhā hi manussā amanussāpi vā jīvitakkhayaṃ pāpenti. Vissaṭṭhattā neva tassabhikkhuno attano, kassaci anissajjitattā jigucchanīyattā ca na parassa, udakatumbatoti veḷunāḷiādiudakabhājanato. Tanti chaḍḍitaudakaṃ.

因身故肉体消散，感受剧烈疼痛因而肉身断裂消解。还有其他诸如瘙痒、耳痛、恶臭等病痛。八处是指人的八个结合有人类与非人类的住处，如田地、天宫等。杀戮既有为人亦有非人，业力断绝生命。由于疏忽不彻底戒守，或因羞耻不及，污秽不洁。饮水指用芦苇管等吸食水的方法。亦包括丢弃不洁水。

Ettha ca eko iriyāpatho dvīsu ṭhānesu āgato, so pubbe abhikkamapaṭikkamagahaṇena. ‘‘Gamanepi purato pacchato ca kāyassa abhiharaṇaṃ vuttanti idha gamanameva gahita’’nti apare. Yasmā idha sampajaññakathāyaṃ asammohasampajaññameva dhuraṃ, tasmā antarantare iriyāpathe pavattānaṃ rūpārūpadhammānaṃ tattha tattheva nirodhadassanavasena sampajānakāritā gahitāti. Majjhimabhāṇakā pana evaṃ vadanti – eko hi bhikkhu gacchanto aññaṃ cintento, aññaṃ vitakkento gacchati, eko kammaṭṭhānaṃ avissajjetvāva gacchati, tathā eko tiṭṭhanto, nisīdanto, sayanto aññaṃ cintento, aññaṃ vitakkento sayati, eko kammaṭṭhānaṃ avissajjetvāva sayati. Ettakena pana na pākaṭaṃ hotīti caṅkamanena dīpenti. Yo bhikkhu caṅkamanaṃ otaritvā caṅkamanakoṭiyaṃ ṭhito pariggaṇhāti – ‘‘pācīnacaṅkamanakoṭiyaṃ pavattā rūpārūpadhammā pacchimacaṅkamanakoṭiṃ appatvā ettheva niruddhā, pacchimacaṅkamanakoṭiyaṃ pavattāpi pācīnacaṅkamanakoṭiṃ appatvā ettheva niruddhā, caṅkamanamajjhe pavattā ubho koṭiyo appatvā ettheva niruddhā, caṅkamane pavattā rūpārūpadhammā ṭhānaṃ appatvā ettheva niruddhā, ṭhāne pavattā nisajjaṃ appatvā ettheva niruddhā, nisajjāya pavattā sayanaṃ appatvā ettheva niruddhā’’ti, evaṃ pariggaṇhanto pariggaṇhanto eva cittaṃ bhavaṅgaṃ otāreti, uṭṭhahanto pana kammaṭṭhānaṃ gahetvāva uṭṭhahati. Ayaṃ bhikkhu gatādīsu sampajānakārī nāma hotīti.

这里一条行路在两个地点间往返。先前已经行了一段又反转行走。有说“前行后行即身的运动”。又有不同说法称此处因具明晰觉知，所以行处的色心、非色心法能随时显示其断灭，故称能觉察行止。中间说法称：一比库行走时分心别念，有时念别的，有时思别的，并非专注修习一法；有时司机亦如此，或有时站立、坐卧时分心亦然，视为不明白此义。虽有这些动作，表面上不明显。比库若止步回头，能明确分辨东西行处色非色法的起灭，称为下了行道地，起而作业。这比库即称为行走时具足觉知。

Evampi sutte kammaṭṭhānaṃ avibhūtaṃ hoti, kammaṭṭhānaṃ avibhūtaṃ na kātabbaṃ, tasmā so bhikkhu yāva sakkoti, tāva caṅkamitvā ṭhatvā nisīditvā sayamāno evaṃ pariggahetvā sayati – ‘‘kāyo acetano mañco acetano, kāyo na jānāti ‘ahaṃ mañce sayito’ti, mañcopi na jānāti ‘mayi kāyo sayito’ti, acetano kāyo acetane mañce sayito’’ti, evaṃ pariggaṇhanto eva cittaṃ bhavaṅgaṃ otāreti, pabujjhanto kammaṭṭhānaṃ gahetvāva pabujjhatīti ayaṃ sutte sampajānakārī nāma hoti. Kāyikādikiriyānibbattanena tammayattā āvajjanakiriyānibbattakattā āvajjanakiriyāsamuṭṭhitattā ca javanaṃ, sabbampi vā chadvārappavattaṃ kiriyāmayapavattaṃ nāma, tasmiṃ sati jāgaritaṃ nāma hotīti pariggaṇhanto jāgarite sampajānakārī nāma. Apica rattindivaṃ cha koṭṭhāse katvā pañca koṭṭhāse jaggantopi jāgarite sampajānakārī nāma hotīti.

如此，修行中未内证行处之理者，不应修习行处。此比库虽未直觉行处真相，仍在行走、立坐卧时以心观身想，承认“身为无觉，无意识，但肉身不知‘我在床上’，床亦不知有身卧于其上”，以此观此心，分明下行行处，觉起正行。身法行为的自然运作，乃由自身意识动作生成，称为生机。诸种动作如呼吸、言语及各类活动，称为一切有为之动作。只要在此清醒时修习，即名觉醒的正行者。即使分了明昼夜六部分，每五部分实行觉醒者，亦称觉醒正行者。

Vimuttāyatanasīse ṭhatvā dhammaṃ desentopi bāttiṃsatiracchānakathaṃ pahāya dasakathāvatthunissitasappāyakathaṃ kathentopi bhāsite sampajānakārī nāma hoti. Aṭṭhatiṃsāya ārammaṇesu cittaruciyaṃ ārammaṇaṃ manasikāraṃ pavattentopi dutiyajjhānaṃ samāpannopi tuṇhībhāve sampajānakārī nāma. Dutiyañhi jhānaṃ vacīsaṅkhārappahānato visesato tuṇhībhāvo nāmāti. Oṭṭhe cātiādīsu ca-saddena kaṇṭhasīsanābhiādīnaṃ saṅgaho daṭṭhabbo. Tadanurūpaṃ payoganti tassa uppattiyā anucchavikaṃ cittassa pavattiākārasaññitaṃ payogaṃ, yato sabbe vicārādayo nipphajjanti. Upādārūpapavattiyāti viññattivikārasahitasaddāyatanuppattiyā. Evanti vuttappakārena. Sattasupi ṭhānesu asammuyhanavasena ‘‘missaka’’nti vuttaṃ. Maggasammāsatiyāpi kāyānupassanādianurūpattā sampajaññānurūpapubbabhāgaṃ sattaṭṭhāniyassa ekantalokiyattā.

在解脱境界余留时即立定，为他人宣说法，摒弃三十二相的遮蔽之说，仍讲述与十种根本主题相应的精确论义时，被称为具足正念正智者。于三十三种禅定对象中，心乐意的对象，念此，当第二禅成就时，保持内寂状态者，亦称为具足正念正智者。第二禅因弃除言语造作，特别名为内寂状态。譬如诸如起立等动作时伴随的声音，如咽喉、颈及肩部声音的聚合已显现。此种相应的用功，是由其产生的紧随其后的、指知心念流转特征的用功，因为由此，诸多思维等皆断灭。所谓执著法之心态流转，即由附带意向变化的声音及存在而生。依此所述之经谓：“在七处为不迷乱状者，名‘念定’”。又路线正念，即身体观等相应之正念先行部分，于七处地以世间单一专注目睹成就。

Satisuttavaṇṇanā niṭṭhitā. · 《念经》注释完毕。

3. Bhikkhusuttavaṇṇanā3. 《比库经》注释

§369

369. Yasmā so bhikkhu ‘‘desetu me, bhante, bhagavā saṃkhittena dhamma’’nti saṃkhittena dhammadesanaṃ yāci, tassa saṃkhittarucibhāvato, tasmā saṃkhitteneva dhammaṃ desetukāmo bhagavā ‘‘tasmātihā’’tiādimāhāti vuttaṃ – ‘‘yasmā saṃkhittena desanaṃ yācasi, tasmā’’ti. Kammassakatādiṭṭhikasseva lokiyalokuttaraguṇavisesā ijjhanti, na diṭṭhivipannassa, tasmā vuttaṃ ‘‘diṭṭhīti kammassakatādiṭṭhī’’ti.

369. 有比库向世尊请求说：“世尊，请简要宣说法。”因其喜好简约之法，本欲简说法，世尊因其请求简说故说：“既然汝请求简说，故……”依此言，世尊作此开示。对于造作见等众生世俗或世间出世殊胜的特征，乃生渴爱欲求；对于见所覆灭者，则不生渴爱。故言：“称为‘见’者，谓造作见等也。”

4. Sālasuttavaṇṇanā4. 娑罗经注释

§370

370. Yathānusiṭṭhaṃ paṭipajjamāne apāyadukkhe apātanavasena dhāraṇaṭṭhena dhammo, sāsanabrahmacariyaṃ, tadeva tadaṅgādivasena kilesānaṃ vinayanaṭṭhena vinayoti āha – ‘‘dhammoti vā…pe… nāma’’nti. Paṭipakkhadhammehi anabhibhūtatāya eko udetīti ekodīti laddhanāmo samādhi bhūto jāto etesanti ekodibhūtā. Ettha ca ekodibhūtāti etena upacārajjhānāvaho pubbabhāgiko samādhi vutto. Samāhitāti etena upacārappanāsamādhi. Ekaggacittāti etena subhāvito vasippatto appanāsamādhi vuttoti veditabbo. Navakabhikkhūhi bhāvitasatipaṭṭhānā pubbabhāgā. Te hi yathābhūtañāṇāya bhāvitā. Yathābhūtañāṇanti hi sotāpattimaggañāṇaṃ idhādhippetaṃ. Khīṇāsavehi bhāvitasatipaṭṭhānāpi pubbabhāgā. Tesañhi katakaraṇīyānaṃ diṭṭhadhammasukhavihārāya satipaṭṭhānabhāvanā, sekkhānaṃ pana satipaṭṭhānabhāvanā pariññatthāya pavattā lokiyā, parijānanavasena pavattā lokuttarāti ‘‘missakā’’ti vuttaṃ.

370. 如实修行时，当诸不善境受苦不遭难堪，令其坚守时，即名法、教法、梵行。依其时间差别，以惰习染污之破除为持律，称作守律。不能胜过不善行者等，内心萌起一种称为‘一相’的境界，是禅定中常说之‘初禅’。这里所谓‘一相’，即与入行禅相关，属于前支禅定。所谓专心一意，是指品德优秀、心念集中的入行禅。由初学新比库修习念处时，乃前支禅定之部分。因其以正确知识发达而修习，且以灭尽漏者为辅助，善修念处，能离世间。以认识为基础，世间已知，有称为‘念定’。

5. Akusalarāsisuttavaṇṇanā5. 不善聚经注释

§371

371. Pañcame kevaloti kusaladhammehi asammisso, tato eva sakalo sukkapakkho anavajjaṭṭho. Sesaṃ vuttanayameva.

371. 第五，即单纯至善法的无染污，故整齐纯浄，无瑕疵。这即残余之教义。证此而已。

6. Sakuṇagghisuttavaṇṇanā6. 鹰经注释

§372

372. Pākatikasakuṇakulesu balavabhāvato tesaṃ hananato sakuṇagghi. Senoti vuttaṃ ‘‘senassetaṃ adhivacana’’nti, senaviseso pana so veditabbo. Āmisatthāya pattattā ‘‘lobhasāhasena pattā’’ti vuttaṃ, lobhanimittena sāhasākārena pattāti attho. Naṅgalena kaṭṭhaṃ kasitaṃ naṅgalakaṭṭhaṃ, taṃ karīyati etthāti naṅgalakaṭṭhakaraṇanti āha – ‘‘adhunā kaṭṭhaṃ khettaṭṭhāna’’nti. Leḍḍuyo tiṭṭhanti etthāti leḍḍuṭṭhānaṃ, leḍḍunimittaṃ kasitaṭṭhānaṃ. Vajjatīti vadaṃ, vacanaṃ. Kucchitaṃ vadaṃ avadaṃ. Garahane hi ayaṃ a-kāro yathā – ‘‘aputto abhariyā’’ti. Avadaṃ mānetīti avadamānā, attano balamadena lāpaṃ atimaññitvā vadantīti attho. Tenevāha ‘‘gaccha kho, tvaṃ lāpa, tatrapi me gantvā na mokkhasī’’ti. Yaṃ pana aṭṭhakathāyaṃ vuttaṃ ‘‘attano balassa suṭṭhu vaṇṇaṃ vadamānā’’ti, tattha attato āpannaṃ gahetvā vuttaṃ. ‘‘Vadamāno’’ti vā pāṭho, sārambhavasena avhāyantoti attho. Tenāha ‘‘ehi kho dāni sakuṇagghī’’ti. Suṭṭhu ṭhapetvāti jiyāmuttasarassa viya sīghapātayogyatākaraṇena ubho pakkhe sammā ṭhapetvā. Ayanti sakuṇagghi. Ñatvāti yathābhūtadassanena attano ñāṇena jānitvā. Phālīyitthāti phālacchedatikhiṇasikhare sukkhaleḍḍusmiṃ bhijjittha.

372. 于盆地及沙丘等处，由其强盛之力，驱散其群聚鸟兽。所谓‘群’辞，系指群体集会，亦有特指意义。因贪欲好胜之缘，众鸟兴奋。犁具虽由木板制成，并非犁杖，但此处谓之犁杖匠，意指田耕中之工。木板现今用于田地稼穑之处也。泥路地站立谓泥路之所，或称泥地。辘轳乃辘轳之所。‘毗杰提’为言语之异音也。‘曲谤’即诽谤语。此皆否定之作，正如所谓“‘非悦而非爱’云者”。‘曲谤’谓骂诽时所自矜夸者。由此话语，譬喻如：“去吧，尔谤言，尽管前往彼处，亦不能使我解脱”。于注疏中说：“正因自力美称他时作此说‘说者’，即自言自语之意”。所谓‘说’者，显现自我鼓励。故称“现今来此，鸟群之所”。“已为自己所知”，谓已随顺事实所见而心明了。所谓‘阐洽’，指成熟圆满，谓发芽半裸秆旷阔田地中洒水于新嫩稻穗上。

7. Makkaṭasuttavaṇṇanā7. 猕猴经注释

§373

373.Sañcāroti sañcaraṇaṃ. Lepanti silesasadisaṃ ālepanaṃ. Kājasikkā viyāti kājadaṇḍake olaggetabbā sikkā viya. Apica catasso rajjuyo upari bandhanaṭṭhānañcāti pañcaṭṭhānaṃ. Oḍḍitoti olambito. Thunantoti nitthunanto.

373.「游走」者，走动也。「涂抹」者，如胶质般之涂敷也。「如鸟笼上之挂绳」者，犹如悬挂于鸟笼竿上之绳索也。又，四条绳索加上方之绑缚处，共五处也。「悬垂」者，下垂也。「呻吟」者，不断发出呻吟声也。

8. Sūdasuttavaṇṇanā8. 厨师经注释

§374

374. Āhārasampādanena taṃtaṃāhāravatthugate sūdeti paggharetīti sūdo, bhattakārako. Daharehi manāpataraṃ accetabbato atikkamitabbato accayā, bhojane rasavisesā, tasmā nānaccayehīti nānappakārarasavisesehīti attho. Tena vuttaṃ ‘‘nānaccayehī’’tiādi. Aggīyati asaṅkarato vibhajīyatīti aggo, ambilameva aggo ambilaggoti āha – ‘‘ambilaggehīti ambilakoṭṭhāsehī’’ti. Dātuṃ abhiharitabbatāya abhihārā, deyyadhammā. Tenāha – ‘‘abhihaṭānaṃ dāyāna’’nti. Idaṃ me kammaṭṭhānaṃ anulomaṃvāti idaṃ mama kammaṭṭhānaṃ evaṃ pavattamānaṃ anulomāvasānameva hutvā tiṭṭhati. Evaṃ puna pavattamānaṃ ussakkitvā visesanibbattanatthameva hotīti evaṃ nimittaṃ gahetuṃ na sakkoti bālo abyatto, paṇḍito pana sakkoti. Attano cittassāti attano bhāvanācittassa. Pubbabhāgavipassanā satipaṭṭhānāva kathitā ‘‘sakassa cittassa nimittaṃ uggaṇhātī’’ti vuttattā.

通过食物的获得，称为取食或摄食。摄食者是制作食物的人。饭食时应当戒除所不宜之心，超越所不可接受之处，此为饭食的特别味道。因此说多种味道，意指多种不同类型的食物味道。故有“多种味道”等说法。头为不混合而分别的首，如果酪就是首，有谓“果酪为首”，意即果酪是首要的聚集（集结之处）。出于给予的目的而给予，谓之施与的法则（给予要件）。因此说“给予是施与的义务”。这即为我修习法门的顺行，这乃是我本人所修习的、如此运转的因。如此反复运转，因应特殊的果报缘由，愚人不能取此因缘，但智者能够取此因缘。所谓取心者，是自身修习的心。先行智慧观察念处中说：“应取己心的因缘”。

9. Gilānasuttavaṇṇanā9. 病者经注释

§375

375.Pādagāmoti nagarassa padasadiso mahantagāmo. Tenevāha ‘‘vesāliyaṃ viharati veḷuvagāmake’’ti. Ahitanisedhana-hitaniyojana-byasanapariccajana-lakkhaṇo mittabhāvo yesu atthi, te mittā. Ye pana diṭṭhamattasahāyā, te sandiṭṭhā. Ye savisesaṃ bhattimanto, te sambhattāti dassento ‘‘mittāti mittāvā’’tiādimāha. Assāti bhagavato. Pañcamiyaṃ aṭṭhamiyaṃ cātuddasiyaṃ pañcadasiyanti ekekasmiṃ pakkhe cattāro vāre katvā māsassa aṭṭhavāre.

“脚村”意指具有村之名，似于城市的大村落。因此说“住于迦兰笈多村的维卢瓦村”。在有害恶习破坏、无益拘系与耗损困扰特征内，有朋友之相，即有此朋友。那以眼所见作为助缘者，即为同见者。特殊地享用食物者，即为共食者，显示“朋友之意是友人众也”等说。谓为世尊。每个月的第五、八、十四、十五、十六日，在每个半月内的四日间断食，最后一日为八日。

Vedanānaṃ balavabhāvena kharo pharuso kakkhaḷo. Ābādhoti pubbakammahetutāya kammasamuṭṭhāno ābādho saṅkhāradukkhatāsaṅkhāto sabbakālikattā sarīrassa sabhāgarogo nāma. Nāyamīdiso ābādho, ayaṃ pana bahalatarabyādhitāya ‘‘visabhāgarogo’’ti vutto. Anta-saddo samīpapavattoti āha – ‘‘maraṇantaṃ maraṇasantika’’nti. Vedanā…pe… akaronto ukkaṃsagatabhāvitakāyāditāya. Apīḷiyamānoti apīḷiyamāno viya. Ovādameva bhikkhusaṅghassa apalokananti āha – ‘‘ovādānusāsaniṃ adatvāti vuttaṃ hotī’’ti. Pubbabhāgavīriyaṃ nāma phalasamāpattiyā parikammabhūtavipassanāvīriyaṃ. Jīvitampi jīvitasaṅkhāro patituṃ adatvā attabhāvassa abhisaṅkharaṇato.

感受因其强烈，表现出粗糙、粗野、坚硬的性质。所谓痛苦，是因先业因缘生起的痛苦，是由行苦的烦恼构成的普遍病痛，名为身体的全身疾病。此痛苦非同一般，因其疾病加重而称为“异病”。终末声相紧靠出现，因此称为“临终身边”。感受……因……造成躯体破损等状，如同被击伤。劝戒谓之对比库僧团的告诫，因此说“违犯戒律行为被称为劝勉”。先行的精进，谓因观察智慧生起的功德精进。生命及生存的聚合体，不放弃，而依止于自身的修习造作而存在。

‘‘Ettakaṃ kālaṃ atikkamitvā vuṭṭhahissāmī’’ti khaṇaparicchedavatī samāpatti khaṇikasamāpatti. Niggumbaṃ nijjaṭaṃ katvāti rūpasattakārūpasattakavasena pavattiyamānaṃ vipassanābhāvanaṃ sabbaso khilavirahena niggumbaṃ, abyākulatāya nijjaṭaṃ katvā. Mahāvipassanāvasenāti paccekaṃ savisesaṃ vitthāritānaṃ aṭṭhārasādīnaṃ mahāvipassanānaṃ vasena vipassitvā samāpannā yā samāpatti, sā suṭṭhu vikkhambheti vedanaṃ mahābalavatāya pubbārammaṇassa, mahānubhāvatāya tathāpavattitavipassanāvīriyassa. Yathānāmātiādinā tassa nidassanaṃ dasseti. Vedanāti dukkhavedanā. Cuddasahākārehīti tasseva sattakadvayassa vasena vadati. Sannetvāti antarantarā samāpannajjhānasamāpattisambhūtena vipassanāpītisinehena temetvā. Samāpattīti phalasamāpatti.

“超过如此时间，即能生起觉知”的含义，因时段细微而成，就像瞬间的生起。把净明、细净摄境境界的观照作而成唯识观照。大观照者，就是分别详尽展开详细十八支以上的大观照修习者，由此观照而得的完成。这是正确无误的分散，是由强大的痛苦先行及强大的观察精进而成。以如所名称等来指示其意。痛苦即为苦感。所谓十四个阶段，指的是同一七组二重支配的成就。所谓以相续紧连的间隔而生，谓以禅定的完成合一，借此三摩地之慧染而成。完成果即为禅定成就。

Gilānā vuṭṭhitoti gilānabhāvato vuṭṭhito. Sarīrassa garuthaddhabhāvappatti madhurakatāti āha – ‘‘sañjātagarubhāvo sañjātathaddhabhāvo’’ti. Nānākāratoti puratthimādibhedato. Satipaṭṭhānadhammāti pubbe attanā bhāviyamānā satipaṭṭhānadhammā. Pākaṭā na honti kāyacittānaṃ akammaññatāya. Tanti dhammāti pariyattidhammā na ñāyanti.

病体已生起，即因病痛而体现身体沉重与难受的状态，故称为“已生之重苦”。身体的沉重感称为甘甜之痛，故说“沉重与甘甜并存”。各类痛苦的表相，是从前世之因缘不同而异。念住法，先前已自身修习的念住法。未显现出来，是因身心不能自由运作。三十种法，是大众所传授的法，不容易理解。

Anantaraṃ abāhiranti dhammavasena puggalavasena ca antarabāhiraṃ akatvā. Ettakantiādinā vuttamevatthaṃ vivarati. Daharakāleti attano daharakāle. Na evaṃ hotīti ‘‘ahaṃ bhikkhusaṅghaṃ pariharissāmī’’tiādiko mānataṇhāmūlako issāmacchariyānaṃ pavattiākāro tathāgatassa na hoti, nattheva pageva tesaṃ samucchinnattāti āha – ‘‘bodhipallaṅkeyevā’’tiādi. Paṭisaṅkharaṇena veṭhena missakena. Maññeti yathāvuttaṃ paṭisaṅkharaṇasaññitena veṭhamissakena viya jarasakaṭaṃ. Arahattaphalaveṭhenāti arahattaphalasamāpattisaññitena atthabhāvaveṭhena.

即刻展现，与法的行为与人之行为无别。用“年轻时节”说明当时的青年状态。不是如此，因此“我将护持比库僧团”等根于我慢的欲望、嫉妒、怀疑和憎恨的斥责，并非如来所有，若非如此，则这种断绝并不存在，因此说“如同菩提树下”等。以回想反观真假如实视之。认为以回想认识为假象之如实视，就如剥落老树皮一般。所谓阿拉汉果的回想痕迹，是以阿拉汉果实的认识之痕为实相。

Phalasamāpattiyā adhippetattā ‘‘ekaccānaṃ vedanānanti lokiyānaṃ vedanāna’’nti vuttaṃ. Attadīpāti ettha atta-saddena dhammo eva vutto, svāyamattho heṭṭhā vibhāvito eva. Navavidho lokuttaradhammo veditabbo. So hi catūhi oghehi anajjhottharaṇīyato ‘‘dīpo’’ti vutto. Tamaaggeti tamayogābhāvena sadevakassa lokassa agge. Sabbesanti sabbesaṃ sikkhākāmānaṃ. Te ‘‘dhammadīpā viharathā’’ti vuttā catusatipaṭṭhānagocarāva bhikkhū agge bhavissanti.

关于果报的实现与主导，称为「有时会有某些感受」，此为世间（俗世）感受的说法。这里之『自灯』，以此『自』字表明祇是『法』的本义，指的是自体的意旨而加以阐明。应当了解有九种超世法门。这九种超世法门象征四大洪流，以「灯」作比喻而命名。称为「最上灯」者，是因其与一切天众（诸天）世界的至上相应。称为「一切灯」是因为一切求学者皆得之。《修习四念处》所得的法渐成灯，故说出「修习诸法之灯」的理，诸比库因而居于第一。

10. Bhikkhunupassayasuttavaṇṇanā十、比库尼住处经注释

§376

376.Kammaṭṭhānakammikāti kammaṭṭhānamanuyuttā. Visesetīti viseso, atisayo, svāyaṃ pubbāparaviseso upādāyupādāya gahetabboti taṃ dassetuṃ ‘‘tatthā’’tiādimāha.

业处作业者，即是与特定业所结合而行者。所谓特别，是指甚深、超越前后、互相依止因缘的区别，故要表明此义时，起始以『在那里』等言加以阐述说明。

Uppajjatikilesapariḷāhoti kāye asubhādivasena manasikāraṃ adahantassa manasikārassa vīthiyaṃ apaṭipannatā subhādivasena kāyārammaṇo kilesapariḷāho ca uppajjati. Vīriyārambhassa abhāvena tasmiṃ ārammaṇe cetaso vā līnattaṃ hoti, gocarajjhattato bahiddhā puthuttārammaṇe cittaṃ vikkhipati. Evaṃ kilesapariḷāhe cātiādinā tividhampi bhāvanānuyogassa kilesavatthubhāvaṃ upādāya samuccayavasena aṭṭhakathāyaṃ vuttaṃ. Yasmā pana te pariḷāhalīnattavikkhepā ekajjhaṃ na pavattanti, tasmā pāḷiyaṃ ‘‘kāyārammaṇo vā’’tiādinā aniyamattho vā-saddo gahito. Kilesānurañjitenāti kilesavivaṇṇitacittena hutvā na vattitabbaṃ. Kathaṃ pana vattitabbanti āha ‘‘kismiñcidevā’’ti. Na ca vitakketi na ca vicāretīti kilesasahagate vitakkavicāre na pavatteti. Sukhitoti jhānasukhena sukhito.

所谓生烦恼，是指身受不净等之病态而导致心念不安分、心不随顺，表现为心念迷乱、未调顺状态；而若向美善心境放逸，亦会生烦恼。因精进的发起不生，心意便趋于怠惰，念意失去作用。随境界缘起而外散乱，心念失去正持。由此说明烦恼之起，有三重修习的烦恼本质之因，因烦恼集聚而生。又此中流离癫乱的状态并不时常发生，故在巴利中以“身缘等”言表不定。所谓被烦恼所染者，是因心被烦恼污染，故不宜认为心净。如要说明其如何发生，则叙曰「在某处、某因」。不拘泥于思维反思，亦非对法进行审察，所以心念中无烦恼所产生的思维和观念。修禅者以禅悦而安详，则谓之安乐。

Imassa bhikkhuno bhāvanā pavattāti sambandho. Yasmā hi imassa bhikkhuno taṃ mūlakammaṭṭhānaṃ paripanthe sati ṭhapetvā buddhaguṇādianussaraṇena cittaṃ pasādetvā mūlakammaṭṭhānabhāvanā pavattā, tasmā paṇidhāya bhāvanāti vuttanti sambandho. Aṭṭhapetvāti cittaṃ appavattetvāti attho veditabbo. Kammaṭṭhānādīnaṃ tiṇṇampi vasena atthayojanā sambhavati. Tenāha ‘‘tatthā’’tiādi. Sārento viyāti rathaṃ vāhayanto viya. Samappamāṇato aṭṭhakādivasena sutacchitaṃ pakkhipanto viya. Sukheneva kilesānaṃ okāsaṃ adento antarā asajjanto alagganto. Vipassanācārassa āraddhavuttitaṃ aparipanthatañca dassento opammadvayamāha. Byābhaṅgiyāti kājadaṇḍena. Kilesapariḷāhādīnanti kilesapariḷāhalīnattavikkhepānaṃ.

此处所说比库的修习开始，即是指因保持对此比库基础业处的观照，心意安稳，并念佛陀之德而生恭敬，使基础业处观修渐进开展，乃至于专意修持，故称为「修习相应」。所谓「安置」即意指心意不散乱。三种业处以上，结合而成成一体之意义。借此故以「在那里」等词语作为起始。譬喻如马匹牵引车辆或战车，亦如手劲合拍，音律协调轻快地发出，心便依此机会而时常增长，切不断断。借此机会，烦恼得到缓解，心内蕴藏的烦恼得以缩小、离去、断绝。以此比喻，顿显修习止观的初现发端以及花样繁多的不同功用，故称为「比喻的对句」。所谓斩断，犹如用砍刀斩枝断叶一般。所谓生烦恼等，是指身缘等烦恼的顽固流离状态。

Guḷakhaṇḍādīnīti guḷakhaṇḍasakkharakhaṇḍādīni ucchuvikārabhūtāni. ‘‘Kāye kāyānupassī viharāmī’’tiādivacanato ‘‘pubbabhāgavipassanā kathitā’’ti vuttaṃ.

颗粒肥块等，即指颗粒状的砂糖之类结块物，属于汗液、分泌物的异常变质。依据「身体观察如实修习」的说法，已有对已讲述的身观占早期部分的明证。

Ambapālivaggavaṇṇanā niṭṭhitā. · 安芭巴莉品注释结束。

2. Nālandavaggo

第二章那烂陀章

2. Nālandasuttavaṇṇanā二、那烂陀经注释

§378

378. Dutiyavagge paṭhamasuttaṃ heṭṭhā vuttanayattā suviññeyyanti taṃ laṅghitvā ‘‘dutiye’’ti vuttaṃ.

第三卷第一经自下文记载，若超越此处，应当归于‘第二卷’中所说。

Bhiyyataro abhiññātoti sambodhiyā seṭṭhataroti abhilakkhito. Bhiyyatarābhiññoti sabbasattesu adhikatarapañño. Tenāha ‘‘uttaritarañāṇo’’ti. Sammā anavasesato bujjhati etenāti sambodhīti āha – ‘‘sambodhiyanti sabbaññutaññāṇe’’ti. Nippadesā gahitāti anavasesā buddhaguṇā gahitā aggamaggasiddhiyāva bhagavato sabbaguṇānaṃ siddhattā. Na kevalañca buddhānaṃ, atha kho aggasāvakapaccekabuddhānampi taṃtaṃguṇasamijjhanaṃ aggamaggādhigamenevāti dassento ‘‘dvepi aggasāvakā’’tiādimāha.

“更加广博的通达”是指“有正觉者更为卓越”的称号。所谓“更加广博的通达”，是指众生中拥有更深明慧者，所以称其为“知识最高者”。“正彻无遗地觉悟”即此正觉者全面彻悟一切，故称“正觉”。所谓“正觉者即具有诸种无上觉德”，是因为他们具备能够成就无上正道的所有功德。因此，不仅仅是佛陀本身，连最上乘的随顺佛法的声闻、缘觉圣者，也展示了此无上觉德，是因他们具备登上无上正道的功德，所以说“两类最上乘弟子”等等。

Aparo nayo – pasannoti iminā pasādassa vattamānatā dīpitāti uppannasaddhoti imināpi saddhāya paccuppannatā pakāsitāti āha – ‘‘evaṃ saddahāmīti attho’’ti. Abhijānāti abhimukhabhāvena sabbaññeyyaṃ jānātīti abhiñño, bhiyyo adhiko abhiññoti bhiyyobhiñño. So eva atisayavacanicchāvasena bhiyyobhiññataroti vuttoti āha – ‘‘bhiyyataro abhiññāto’’ti. Dutiyavikappe pana abhijānātīti abhiññā, abhivisiṭṭhā paññā. Bhiyyo abhiññā etassāti bhiyyobhiñño, so eva atisayavacanicchāvasena bhiyyobhiññataro. Svāyaṃ assa atisayo abhiññāya bhiyyobhāvakatoti āha – ‘‘bhiyyatarābhiñño vā’’ti. Sambujjhati etāyāti sambodhi, sabbaññutaññāṇaṃ aggamaggañāṇañca. Sabbaññutaññāṇapadaṭṭhānañhi aggamaggañāṇaṃ, aggamaggañāṇapadaṭṭhānañca sabbaññutaññāṇaṃ sambodhi nāma. Tattha padhānavasena tadatthadassane paṭhamavikappo, padaṭṭhānavasena dutiyavikappo. Kasmā panettha arahattamaggañāṇasseva gahaṇaṃ, nanu heṭṭhimānipi bhagavato maggañāṇāni savāsanameva yathāsakaṃ paṭipakkhavidhamanavasena pavattāni. Savāsanappahānañhi ñeyyāvaraṇappahānanti? Saccametaṃ, taṃ pana aparipuṇṇaṃ paṭipakkhavidhamanassa vippakatabhāvatoti āha ‘‘arahattamaggañāṇe vā’’ti. Sabbanti sammāsambuddhena adhigantabbaṃ sabbaṃ.

另有解释，此处“安详”是指由内在安慰而发的欢喜之心，“生起信心”即凭此信而生起的信仰。故说“由此而起的信德”意指“我如此信服”，这就是“信”的含义。所谓“认识”是指心意面对事理而全知，称为“通达”，更高一级的通达即“更加通达”。由于此超绝的智识力量，故称“更加通达”。至于“第二次境界的通达”则是指特别深远的智慧。更高明的通达是此类最高通达。本人因极深通达是最卓越的，所以称为“最广博的智识”。“觉知”指的是开悟、无所遗失之慧，称为“觉知”，被称“觉知”就是指“正觉”，包括全智及第一道的彻悟，其次是第二道通达。因此，初次通达属第一境界，根基之彰显；第二次通达属次一阶，是根基内容的彰显。为何这里是阿拉汉道的智慧证得呢？这正因为较低层次的佛陀之道所具有的正觉智慧，在世间法中仍依持续正法而进行。如释经中“法灭即覆灭”等类比，此处亦有说明“阿拉汉道智慧”等涵义。由佛陀应当所证全部内容，皆一一包括。

Khādanīyānaṃ uḷāratā sātarasānubhāvenāti āha ‘‘madhure āgacchatī’’ti. Pasaṃsāya uḷāratā visiṭṭhabhāvenāti āha – ‘‘seṭṭhe’’ti. Obhāsassa uḷāratā mahantabhāvenāti vuttaṃ – ‘‘vipule’’ti. Usabhassa ayanti āsabhī, idha pana āsabhī viyāti āsabhī. Tenāha – ‘‘usabhassa vācāsadisī’’ti. Yena guṇena sā taṃsadisā, taṃ dassetuṃ ‘‘acalā asampavedhī’’ti vuttaṃ. Yato kutoci anussavanaṃ anussavo. Vijjāṭṭhānādīsu kataparicayānaṃ ācariyānaṃ taṃ taṃ atthaṃ ñāpentī paveṇī ācariyaparamparā. Kevalaṃ attano matiyā ‘‘iti kira evaṃ kirā’’ti parikappanā itikirā. Piṭakassa ganthassa sampadānato bhūtato tassa gahaṇaṃ piṭakasampadānaṃ. Yathāsutānaṃ attānaṃ ākārassa parivitakkanaṃ ākāraparivitakko. Tathevassa ‘‘evameta’’nti diṭṭhiyā nijjhānakkhamanaṃ diṭṭhinijjhānakkhanti. Āgamādhigamehi vinā kevalaṃ anussutato takkamaggaṃ nissāya takkanaṃ takko. Anumānavidhiṃ nissāya gahaṇaṃ nayaggāho. Yasmā buddhavisaye ṭhatvā bhagavato ayaṃ therassa codanā therassa ca so avisayo, tasmā ‘‘paccakkhato ñāṇena paṭivijjhitvā viyā’’ti vuttaṃ. Sīhanādo viyāti sīhanādo. Taṃsadisatā cassa seṭṭhabhāvena, so cettha evaṃ veditabboti dassento ‘‘sīhanādo’’tiādimāha. Unnādayantenāti asanisadisaṃ karontena.

关于比喻食物的甘甜味及其所缘所感，说其“甘甜而来”，此为赞美食物甘甜的优胜品质。又言其“高贵的显著”，称为“最上”。光明的广博，称为“广大”。牛群的角彼此相伴，这里所说的“角群”指的是牛角。因而称“牛群之音”。其性质为“坚固不动，且不可知悉”，是指此处有所回忆。根据诸多师长对经典中智慧根源等内容的详细解释，为了掌握其理，传授先师传承的知识，必以自身之智慧为依凭。单凭传闻对经文之理解，无法达到与经文相应之历代祖师智慧。由此称“如是如此”，即坚持自己的见解并予以辩护。经藏中所有著述，由于其天然蕴含了祖师的理解故具完整之系统，如同对法身的围绕阐释。由此称“见解得以净除”，即见解的净化。若无修习诸法聆闻，单靠传闻必定是片面的见解。因推理方法为必备基础，故称为把握的坚固基础。于佛陀教法上，当心奉持法语，用不偏离的智慧，作应机的引导，称此为“明了持知”。“狮吼”即如狮子般庄严响亮之教诲。其根基雄壮，故称为“狮吼”。所依此法教示，即名为“狮吼”等等。因“劝说”是指使人心开明，不喧哗，并非真正生物的吼声。

Anuyogadāpanatthanti anuyogaṃ sodhāpetuṃ. Vimaddakkhamañhi sīhanādaṃ nadanto atthato anuyogaṃ sodheti nāma, anuyujjhanto ca naṃ sodhāpeti nāma. Dātunti sodhetuṃ. Keci ‘‘dānattha’’nti atthaṃ vadanti, taṃ na yuttaṃ. Na hi yo sīhadānaṃ nadati, so eva tattha anuyogaṃ detīti yujjati. Nighaṃsananti vimaddanaṃ. Dhamamānanti tāpayamānaṃ. Tāpanañcettha gaggariyā dhammāpanasīsena vadati.

“调伏所缘意”的意思是要清净其所缘诸法。因惹惑，称之为“调伏”；音调宛转，无不合之感，故称“调伏”。“给予”则是劝发其净化。有些人称为“布施利益”，此说并不妥当。若有人吼啸狮吼，应以调伏彼所缘意者而命名，而非以吼声称之。泯灭的即为排除掉的意思。加热者即搅动煽动者。此处“加热”，意味着如搅动油火般热烈的现象。

Sabbe teti sabbe te atīte niruddhe sammāsambuddhe. Tenetaṃ dasseti – ye te ahesuṃ atītamaddhānaṃ tava abhinīhārato oraṃ sammāsambuddhā, tesaṃ tāva sāvakañāṇagocare dhamme paricchindanto mārādayo viya ca buddhānaṃ lokiyacittācāraṃ tvaṃ jāneyyāsi. Ye pana te abbhatītā, tato parato chinnavaṭumā chinnapapañcā pariyādinnavaṭṭā sabbadukkhavītivattā sammāsambuddhā, tesaṃ sabbesampi tava sāvakañāṇassa avisayabhūte dhamme kathaṃ jānissasīti. Tenāti sambodhisaṅkhātena sabbaññutaññāṇapadaṭṭhānena arahattamaggañāṇena. Evaṃsīlāti tādisasīlā. Samādhipakkhāti samādhi ca samādhipakkhā ca samādhipakkhā ekadesasarūpekasesanayena. Tattha samādhipakkhāti vīriyasatiyo tadanuguṇā ca dhammā veditabbā . Jhānasamāpattīsu yebhuyyena vihāravohāro, jhānasamāpattiyo samādhippadhānāti vuttaṃ ‘‘samādhipakkhānaṃ dhammānaṃ gahitattā vihāro gahito’’ti.

“诸根本法皆已消除于过去大觉者”，是指诸佛已达成所有法的远离与止灭。由此说明：那些于佛过去教化期常在佛法中努力的人，如被恶魔诱惑亦应能警觉而不迷乱。相反，若佛过世后，戒律废损，法势衰减，众生陷于断灭苦海，则无从了知佛的世俗行教。此即指称正觉者的证悟所成之“无上智慧的根基”，所谓阿拉汉道智慧。此“如此的戒律行法”是指具此戒律的类别。所谓禅定方面，就是指禅定及禅定诸支。这里的禅定方面是指四种精进及随伴诸法应当悉知。达到禅定的境界，及所练习禅定称为“禅定方面法”，“禅定方面法中，专注于禅定持有而安住”。

Yathā pana heṭṭhā gahitāpi samādhipaññā paṭipakkhato vimuttattā vimuccana-saṅkhāta-kiccavisesa-dassanavasena vimuttipariyāyena puna gahitā ‘‘evaṃvimuttā’’ti, evaṃ dibbavihāro dibbavihāravisesadassanavasena puna gahito ‘‘evaṃvihārī’’ti, tasmā sabbesaṃ samāpattivihārānaṃ vasenettha attho yujjatīti daṭṭhabbaṃ. Vimuttīti saṅkhaṃ gacchanti vimuccitthāti katvā. Esa nayo sesesupi. Paṭippassaddhanteti paṭippassambhanosāpanena. Sabbakilesehi nissaṭattā asaṃsaṭṭhattā vimuttattā ca nissaraṇavimutti nibbānaṃ.

譬如下品诸禅定与慧乃相对，因解脱而生，见断除种种解脱所缘之特殊业疾故，以解脱之转变复得为禅定已得谓“如是解脱”，复以天人修行及天人修行中特殊观见体证之故复得谓“如是修行”，由此可见，诸禅定与修行皆有分别有其存在之旨要。解脱者言“聚集”，即已断除解脱者也。此法乃指终极之境界。所谓“清净下安”“平复安稳”者，以安稳调伏之义为所止。由断尽诸污染，与未集杂染，且以解脱为本质，乃至出离解脱损灭之涅槃。

Anāgatabuddhānaṃ panāti pana-saddo visesatthajotano. Tena atītesu tāva khandhānaṃ bhūtapubbattā tattha siyā ñāṇassa savisaye gati, anāgatesu pana sabbaso asañjātesu kathanti imamatthaṃ joteti. Tenāha ‘‘anāgatāpī’’tiādi. ‘‘Attano cetasā paricchinditvā viditā’’ti kasmā vuttaṃ? Nanu atītānāgate sattāhe eva pavattaṃ cittaṃ cetopariyañāṇassa visayo, na tato paranti? Nayidaṃ cetopariyañāṇakiccavasena vuttaṃ, atha kho pubbenivāsaanāgataṃsañāṇānaṃ vasena vuttaṃ, tasmā nāyaṃ doso. Viditaṭṭhāne na karoti sikkhāpadeneva tādisassa paṭikkhepassa paṭikkhittattā setughātato ca. Kathaṃ pana thero dvayasambhave paṭikkhepameva akāsi, na vibhajja byākāsīti āha ‘‘thero kirā’’tiādi. Pāraṃ pariyantaṃ minotīti pāramī, sā eva ñāṇanti pāramiñāṇaṃ, sāvakānaṃ pāramiñāṇaṃ sāvakapāramiñāṇaṃ. Tasmiṃ sāvakānaṃ ukkaṃsapariyantagate jānane nāyamanuyogo, atha kho sabbaññutaññāṇe sabbaññutāya jānane. Keci pana ‘‘sāvakapāramiñāṇeti sāvakapāramiñāṇavisaye’’ti atthaṃ vadanti, tathā sesapadesupi. Sīla…pe… samatthanti sīlasamādhipaññāvimuttiñāṇasaṅkhātānaṃ kāraṇānaṃ jānanasamatthaṃ. Buddhasīlādayo hi buddhānaṃ buddhakiccassa parehi ete buddhāti jānanassa ca kāraṇaṃ.

所谓未来佛之说，是指特定意义的光明照亮。他于过去世中，五蕴未生时，乃至现前，皆于智见方面有进展；而未来世则完全未生，因未知故，谓之“未来佛”等。所谓“自心断除，知见已现”者，何以如此称？然过去未来诸众生，乃心识流转灵活运行之境，非止于此。此乃以心识流转之特征言说，且此说乃基于过去未来相续识知由此而现，故非他事。于已知之处，不如戒律所明示，即戒律由此处驱除状态，非应弃置。况当有两长老相遇时，亦未分别解析，只言“此为长老”等。至于终极至高之智慧，则名为六度，实为智慧之极点，乃声闻弟子智慧之极点、声闻中之极境界。由声闻智慧至彼极境时，暂无障碍等执着烦恼，故得圆满之全知。亦有称为“声闻极境”等意，且于终极境界亦复如是。戒律……诸因，皆以能知戒律禅慧解脱所成之因缘者为旨。佛陀戒律等，乃佛陀之所为事，此等因缘皆从佛所识。

Anumānañāṇaṃ viya saṃsayaṭṭhitaṃ ahutvā idamidanti yathāsabhāvato ñeyyaṃ dhāreti nicchinotīti dhammo, paccakkhañāṇanti āha ‘‘dhammassa paccakkhato ñāṇassā’’ti. Anuetīti anvayoti āha ‘‘anuyogaṃ anugantvā’’ti. Paccakkhasiddhañhi atthaṃ anugantvā anumānañāṇassa pavatti ‘‘diṭṭhena adiṭṭhassa anumāna’’nti veditabbā. Vidite vedakampi ñāṇaṃ atthato viditameva hotīti ‘‘anumānañāṇaṃ nayaggāho vidito’’ti vuttaṃ. Viditoti viddho paṭiladdho, adhigatoti attho. Appamāṇoti aparimāṇo mahāvisayattā. Tenāha ‘‘apariyanto’’ti. Tenāti apariyantattā. Tena vā apariyantena ñāṇena. Etena thero yaṃ yaṃ anumeyyamatthaṃ ñātukāmo hoti, tattha tattha tassa asaṅgamappaṭihataṃ anumānañāṇaṃ pavattetīti dasseti. Tenāha ‘‘so iminā’’tiādi. Tattha imināti iminā kāraṇena.

“推理智”如同怀疑置疑时，未作判断，宛转推知该法当然应知应证。所谓“相依智”者，即随顺所依。由此推理智得善证明之意，以配合现观未现之智，谓之推理智。实称“凭已所观之智推理未知”应当理解。已知之所知者，所谓证智者，通达悉知无差，故称“推理智为明了之器”，言“已知者为明达，获得即为通达”。“无量无边”者，意指广大无垠，故所谓“无量”。由此故称“无限”，盖无边广阔之意赖此理。借此无限智，长老能推知各自宜知者，且妄断推理之知业得以消除。故曰“以此为……”。其中“此”意指该因缘。

Pākārassa thirabhāvaṃ uddhamuddhaṃ āpetīti uddhāpaṃ, pākāramūlaṃ. Ādi-saddena pākāradvārabandhaparikhādīnaṃ saṅgaho veditabbo. Paccante bhavaṃ paccantimaṃ. Paṇḍitadovārikaṭṭhāniyaṃ katvā thero attānaṃ dassetīti dassento ‘‘ekadvāranti kasmā āhā’’ti codanaṃ samuṭṭhāpesi.

所谓屏障常有高低起伏，谓之屏障之根基。由词首可知，屏障含门、墙、围栏等集合。末端谓终端边际。谓智者为门窗之体，以令自身显露。故文中有称“一门”，人何以如此称谓？此即使门体之分隔。细分具别名，谓之分别之处。识此为所谓“洞”。“污秽”谓污浊肮脏。“痛苦”谓烦恼缠扰。因烦恼未生智慧则不能成事，故有言“因未生智故无法生成”。由是由缘促进而生，不可由非因缘生出。四念处若正立心，则四念处之修习顺利。所谓如常修习者，即因缘正当，妥当修行顺利生起。

Yassā paññāya vasena puriso paṇḍitoti vuccati, taṃ paṇḍiccanti āha – ‘‘paṇḍiccena samannāgato’’ti. Taṃtaṃitikattabbatāsu chekabhāvo byattabhāvo veyyattiyaṃ. Medhati aññāṇaṃ hiṃsati vidhamatīti medhā, sā etassa atthīti medhāvī. Ṭhāne ṭhāne uppatti etissā atthīti ṭhānuppattikā, ṭhānaso uppajjanapaññā. Anupariyāyanti etenāti anupariyāyo, so eva pathoti anupariyāyapatho, parito pākārassa anuyāyanamaggo. Pākārabhāgā sambandhitabbā etthāti pākārasandhi, pākārassa phullitapadeso. So pana heṭṭhimantena dvinnampi iṭṭhakānaṃ vigamena evaṃ vuccatīti āha – ‘‘dvinnaṃ iṭṭhakānaṃ apagataṭṭhāna’’nti. Chinnaṭṭhānanti chinnabhinnapadesaṃ, chinnaṭṭhānaṃ vā. Tañhi ‘‘vivara’’nti vuccati. Kīliṭṭhanti malīnaṃ. Upatāpentīti kilesapariḷāhena santāpenti. Vibādhentīti pīḷenti. Uppannāya paññāya nīvaraṇehi na kiñci kātuṃ sakkāti āha ‘‘anuppannāya paññāya uppajjituṃ na dentī’’ti. Tasmāti paccayūpaghātena uppajjituṃ appadānato. Catūsu satipaṭṭhānesu suṭṭhu ṭhapitacittāti catubbidhāyapi satipaṭṭhānabhāvanāya sammadeva ṭhapitacittā appitacittā. Yathāsabhāvena bhāvetvāti yāthāvato sammadeva yathā paṭipakkhā samucchijjanti, evaṃ bhāvetvā.

被智慧支配者称为智者，谓之智者具备智慧。诸能断别、识别、通达者称为智慧。智慧即谓能害他无明故称智慧者。各地发生此智慧，即称为位所生成智慧。连续称谓即依次转接，谓循道续行。所谓围墙部位应被连接，意指屏障之接合处，即由膨胀词义而呼俗称。以下兼言，大致以下之砖瓦断离故称为“二砖断处”。诸断处谓断裂分离处，故称“洞”。“肮脏”为污秽。搔扰谓烦恼搔扰。智慧未生时，由所覆之盖不成事，故称“智慧未生则无法生起”。故以缘障碍而生，非无凭由生。若四念处能正立于心，则四种念处修习能正如法。所谓循常理令生起者，谓如法、正行、正次第而修学。

Purimanaye satipaṭṭhānāni bojjhaṅgā ca missakā adhippetāti tato aññathā vattuṃ ‘‘apicetthā’’tiādi vuttaṃ. Missakāti samathavipassanāmaggavasena missakā. ‘‘Catūsu satipaṭṭhānesu suppatiṭṭhitacittāti paṭhamaṃ vuttattā satipaṭṭhānesu vipassanaṃ gahetvā satta bojjhaṅge yathābhūtaṃ bhāvetvāti vuttattā maggapariyāpannānaṃyeva ca nesaṃ nippariyāyabojjhaṅgabhāvato tesu ca adhigatameva hotīti bojjhaṅge maggo ca sabbaññutaññāṇañcāti gahite sundaro pañho bhaveyyā’’ti mahāsivatthero āha. Na panevaṃ gahitaṃ porāṇehīti adhippāyo. Itīti vuttappakāraparāmasanaṃ. Theroti sāriputtatthero.

昔时谈及四念处及觉支通达，无障碍关联之义，故另作说明“凡欲如此”等。所谓无障碍者，为止禅与观智法道通达之意。曰“四念处中心稳固”，依此能断烦恼，七觉支得以如实修习，法门已毕故觉支生起之义与所证法相契合，选断行者出具好问为最善”。长老亦云非旧有如此理解，乃为提出辅助观修方便。此长老即沙利耶长老也。

Tatthāti tesu paccantanagarādīsu. Nagaraṃ viya nibbānaṃ tadatthikehi upagantabbato upagatānañca parissayarahitasukhādhigamaṭṭhānato. Pākāro viya sīlaṃ tadupagatānaṃ parito ārakkhabhāvato. Anupariyāyapatho viya hirī sīlapākārassa adhiṭṭhānabhāvato. Vuttañhetaṃ – ‘‘pariyāyapathoti kho bhikkhu hiriyā etaṃ adhivacana’’nti. Dvāraṃ viya ariyamaggo nibbānanagarappavesane añjasabhāvato. Paṇḍitadovāriko viya dhammasenāpati nibbānanagaraṃ paviṭṭhapavisanakānaṃ sattānaṃ sallakkhaṇato. Dinnoti dāpito, sodhitoti attho. Sesaṃ suviññeyyameva.

此处所说者，指诸现住城镇等地。如同城市般的涅槃，由于其本质须靠近此处教法，故已靠近者得以无忧无患、安乐成就。戒律似甄别器具，守有戒律者周围受到保护。羞耻心如无误路径，凭此维持戒律甄别的立场。经中言：“所谓维持路径者，比库羞耻心是此称谓。”犹如门户，尊贵正道乃入涅槃之城的干净门槛。智慧双门人，即佛法统帅，对进入涅槃之城者的属性均有鉴别。给予者谓供养，清净者谓净化。剩余诸义应当明了了然。

3. Cundasuttavaṇṇanā三、准德经注释

§379

379. Pubbe sāvatthito veḷuvagāmassa gatattā vuttaṃ ‘‘āgatamaggeneva paṭinivattanto’’ti. Sattannanti upaseno, revato, khadiravaniyo, cundo, samaṇuddeso ahanti catunnaṃ, cālā, upacālā, sīsūpacālāti, tissannanti imesaṃ sattannaṃ arahantānaṃ. Natthi nu khoti etthāpi ‘‘olokento’’ti ānetvā sambandho sīhāvalokanañāyena. Bhavissanti me vattāro harituṃ nāsakkhīti sambandho. Idaṃ dāni pacchimadassananti bhūtakathanamattaṃ, na tattha sālayatādassanaṃ yathā tathāgatassa vesāliyā nikkhamitvā nāgāpalokitaṃ.

以前有说，沙瓦提城附近的维鲁村众，因其来往之路，谓之“到来之路，亦回转路”。所谓七人：乃指乌波塞那、雷瓦达、柯蒂拉瓦尼、准德、沙门聚集地这四处，及恰好有四种责骂——陋俗、骂辱、掷骂、头骂之中之三合计七人。此七尊者即指七位阿拉汉。此处是否有言“察观”的说法，以狮子睹观之道理引述。因缘是：“我有所论述，不可破坏”，这乃在狮王之观下所显知。此乃西方见闻故事，仅为叙述过去，不是如实见解，譬如如来离开维萨利、龙的目击等。

Tassa tassa visesassa adhiṭṭhānavaseneva iddhibhedadassanaṃ iddhivikubbanaṃ. Sīhassa vijambhanādivasena kīḷitvā nādasadisī ayaṃ dhammakathāti vuttaṃ ‘‘sīhavikīḷito dhammapariyāyo’’ti. Gamanakālo mayhantīti ettha iti-saddo parisamāpane. Tena therena yathārambhassa vacanapabandhassa samāpitabhāvaṃ joteti. Esa nayo sesesupi edisesu sabbaṭṭhānesu. Yugandharādayo paribhaṇḍapabbatāti veditabbā. Ekappahārenevāti ekappahārena iva. Svāyaṃ iva-saddo na sakkomīti ettha ānetvā sambandhitabbo.

各自具体状态如立场本质表现，显示神通功德、神通纷乱。由狮王怒吼等情形玩弄时音，此为法义故事。经云“狮王戏弄之法谈”。出行时刻是我身边，此处“如此”语尾是综述结语。此老者果然结止开头言辞。此方法则为各处及它处普遍适用。须知尤甘陀等山名。所谓一次消去，如一下消去。此处引入语尾“如自己”说，非以能。

Paṭipādessāmīti ṭhitakāyaṃ paṭipādessāmi. Patthanākāle anomadassissa bhagavato vacanasutānusārena ñāṇena diṭṭhamattataṃ sandhāya ‘‘taṃ paṭhamadassana’’nti vuttaṃ. Dhāretuṃ asakkontī guṇasāraṃ. Esa maggoti eso jātānaṃ sattānaṃ maraṇaniṭṭhito pantho. Punapi evaṃbhāvino nāma saṅkhārāti saṅkhārā nāma evaṃbhāvino, maraṇapariyosānāti attho. Ettakanti ettakaṃ kālaṃ. Saṅkaḍḍhitvā saṃharitvā. Mukhaṃ pidhāyāti mukhaṃ chādetvā. Agghikasatānīti makuḷaṅkuracetiyasatāni.

“当修习”是已立誓言“我将修行”。初次讲授时，顺从阿难尊者所闻世尊语录，依据认识见解暂定为“此为初次显现”。无法永久保持此功德精华。所谓“道”者，正是有情生命由生至死终结所归之路。并且“如是存在”称作行，行即“如是存在”，即死亡终结之义。所谓“多长时间”，即多长期间。集中聚敛收纳。闭口意指遮掩口。所谓“Agghika-sata”是指一百簇芽或百座圣塔。

Purimadivaseti atītadivase. Yasmā dhammasenāpatino arahattappattadivaseyeva satthu sāvakasannipāto ahosi, tasmā ‘‘pūritasāvakasannipāto esa bhikkhū’’ti vuttaṃ. Pañca jātisatānīti bhummatthe, accantasaṃyoge vā upayogavacanaṃ.

所谓“前日”，即过去之日。因法军统帅恰好在阿拉汉果位得证那一日，众弟子聚会，故称“聚满弟子”。谓五百之众，是指聚会大地、极其紧密相聚的称谓。

Kaḷopihatthoti vilīvamayabhājanahattho. ‘‘Cammamayabhājanahattho’’ti ca vadanti. Purantareti nagaramajjhe. Vaneti araññe.

「持钵于手」者，手持以竹篾编成之器皿也。亦有说「手持以皮革制成之器皿」者。「城中」者，城市之中央也。「林间」者，丛林之中也。

Osakkanākāravirahitoti dhammadesanāya saṅkocahetuvirahito. Visāradoti sāradavirahito. Dhammojanti dhammarasaṃ, ojavantaṃ desanādhammanti attho. Dhammabhoganti dhammaparibhogaṃ, parehi saddhiṃ saṃvibhajanavasena pavattaṃ dhammasambhoganti desanādhammameva vadati. Tena vuttaṃ ‘‘ubhayenapi dhammaparibhogova kathito’’ti.

“无有障碍形状”者，即无障碍之法教说。其意谓教法中无使心缩之因。所谓“熟练”者，谓无粗拙之义。法能滋长法味、壮盛者，即有力而能展转说法之意。所谓“法之享用”者，为法之交接分与他人，以与他共同起转之称，即谓“法之享用”者，专指法教说。彼言云：“实为双重皆是法之享用也。”

Piyāyitabbato piyehi. Manassa vaḍḍhanato manāpehi. Jātiyāti khattiyādijātiyā. Nānābhāvo asahabhāvo visuṃbhāvo. Aññathābhāvo aññathattaṃ. Sarīranti rūpadhammakāyasaṅkhātaṃ sarīraṃ. Rūpakāye hi bhijjante bhijjanteva. So bhijjeyyāti so mahantataro khandho bhijjeyya.

应亲近者为爱护者。由心增长谓为令人心悦。所谓“种姓”者，犹指士族等种姓。世间诸种种类不同，性情不合相憎不同。所谓“不同种类”，即彼此不同而异。身者，为色法之身聚合体。色身中生坏，生坏即坏也。此处意谓由小坏生大坏者，即大分聚坏。

Dakkhiṇadisaṃ gatoti dakkhiṇadisāmukhe pavatto. Mahākhandho viyāti mahanto sāravanto sākhākhandho viya. Sākhakhandhā hi disābhimukhapavattākārā, mūlakhandho pana uddhamuggato. Soḷasannaṃ pañhānanti soḷasannaṃ aparāpariyapavattaniyānaṃ atthānaṃ. Ñātuṃ icchito hi attho pañho.

谓往南方处者，为趋向南方之所。所谓“大聚”者，如大坚固大树杈大聚体。树杈聚体者，乃面南方而转动形状，根聚则向上升起。所谓十六问者，即十六种相互转动意之内容。因欲知彼义故问之。

4-5. Ukkacelasuttādivaṇṇanā四至五、乌咖支罗经等注释

§380-381

380-381.Amāvasuposatheti amāvasiuposathe, kālapakkhauposatheti attho. Purimanayenevāti anantarasutte vuttanayeneva.

“晦日伍波萨他”，即晦日斋日义。谓时节相应斋日之意。谓谓中期迦罗斋日义。此如所说“无间经”中所言。

6. Uttiyasuttavaṇṇanā六、伍帝亚经注释

§382

382.Maccudheyyassāti maccuno pavattiṭṭhānassa.

谓“死亡法则”，即谓死亡之行住坐立。

8. Brahmasuttavaṇṇanā八、梵天经注释

§384

384.Tasmiṃkāleti paṭhamābhisambodhiyaṃ. Bhikkhuyeva natthi dhammacakkassa appavattitattā, bhikkhuyeva bhikkhulakkhaṇayogato. Ekako maggo, na dvedhāpathabhūtoti ekamaggo, taṃ ekamaggaṃ. Jātiyā khayo vaṭṭadukkhassa antabhūtoti jātikkhayanto, nibbānaṃ, taṃ diṭṭhattā jātikkhayantadassīti evamettha attho daṭṭhabbo.

谓三藐三菩提初发时。比库仅有无法转法轮之特性，比库亦具比库特性。单一之道，不二路也，此即单一之道。所谓生灭终止，即苦的尽断者，谓生之断灭，此为涅槃。此义当如此观之。

9. Sedakasuttavaṇṇanā九、瑟达咖经注释

§385

385.Ayaṃ tassa laddhīti ayaṃ idāni vuccamānā tassa ācariyassa laddhi. Tato anāmentoti yena vaṃso namati, tena kāyaṃ anāmento. Tathā namanto hi patitvā cuṇṇavicuṇṇaṃ hoti. Tanti kāyaṃ, taṃ vaṃsaṃ vā. Ākaḍḍhento viyāti namitaṭṭhānato parabhāgena ākaḍḍhento viya. Ekatobhāgiyaṃ katvāti yathāvuttaṃ satiṃ sūpaṭṭhitaṃ katvā onataṃ viya katvā. Tathā karaṇaṃ pana tathā vātūpatthambhagāhāpanenāti āha – ‘‘vātūpatthambhaṃ gāhāpetvā’’ti. Tañca satiyā tadatthaṃ upaṭṭhānenāti vuttaṃ ‘‘satiṃ sūpaṭṭhitaṃ katvā’’ti. Niccalova nisīdanto antevāsī ācariyaṃ rakkhati, ettakaṃ ācariyassa laddhivasena vuttaṃ. ‘‘Ācariyo vaṃsaṃ suggahitaṃ gaṇhanto’’tiādi sabbaṃ heṭṭhā vuttanayameva.

385.此处的『laddhī』，现时所称即为该老师的『laddhi』。接着『anāmento』，谓此脉传名称，由此则称『anāmenta』其身。因此，礼敬时若不谨慎，则形体会凋落残缺。此言既可指形体，也可指脉传。『Ākaḍḍhento』即拉紧的动作，是从礼敬处用力向外拉伸。所谓『ekatobhāgiyaṃ katvā』，依正如言，只顾以一部分心念相持，就如抬起某物然后放下那样。至于作为行动，则是采用『vātūpatthambhagāhāpanena』之说，意即『紧握使风吹不动』。经文言：『satiṃ sūpaṭṭhitaṃ katvā』，乃是指正念的护持。就像静止不动坐着，护持老师，这就是叫做获得老师的『laddhivāsena』。往下详说曰：『老师拿着精髓脉传』等等，皆是此处训诂。

‘‘Attānameva rakkhatī’’ti idaṃ attano rakkhaṇaṃ padhānaṃ katvā vuttaṃ, na antevāsikanti avadhāraṇaphalaṃ. Attarakkhāya panettha sijjhamānāya antevāsikarakkhāpi siddhā eva hotīti. Dutiyapakkhepi eseva nayo. So tattha ñāyoti yā attano eva rakkhā, sā atthato pararakkhāpi hotīti ayamettha ñāyo yuttappayogo. Anuvaḍḍhiyāti yathāvaḍḍhitassa anuanuvaḍḍhiyā. Etena paṭiladdhasampayuttapamodanākāro dassitoti āha – ‘‘sapubbabhāgāya muditāyāti attho’’ti. Āsevanāyātiādīni padāni anudayatāpariyosānāni (yasmā satipaṭṭhānaṃ sevantassa siddhaṃ attano ca parassa ca rakkhaṇaṃ pakāsenti, tasmā) – ‘‘attānaṃ, bhikkhave, rakkhissāmīti satipaṭṭhānaṃ sevitabba’’ntiādi vuttaṃ.

此句『attānameva rakkhatī』，是说先就自己修持护持，强调自我保护之义，不是说不护持他人。实际上对于修行成熟者，护持自己的同时也能护持他人。此为第二层含义。就是说所谓自己护持，即是真正意义上的护持自己与他人，这样的理解是合宜贴切的。『anuvaḍḍhiyāti』，即蕴含“以渐进式增长”的意思，由此得显刚获得时的喜悦光明，故称为『sapubbabhāgāya muditāyāti』。其他相关词如『āsevanāyāti』，均属该语句下的分词，说明因修习念处而达成自己及他人护持，故有道理品中所说『应当修习护持自他』之义。

10. Janapadakalyāṇīsuttavaṇṇanā十、国中美女经注释

§386

386.Janapadasmiṃ kalyāṇīti sakalajanapade bhaddā rūpasampattiyā sikkhāsampattiyā ca sundarā seṭṭhā. Rūpasampatti ca nāma sabbaso rūpadosābhāvena rūpaguṇapāripūriyā hotīti tadubhayaṃ dassetuṃ ‘‘chasarīradosarahitā pañcakalyāṇasamannāgatā’’ti vuttaṃ. Taṃ duvidhampi vivaranto ‘‘sā hī’’tiādimāha. Pañcakalyāṇasamannāgatāti pañcavidhasarīraguṇasampadāhi samannāgatā. Nātidīghā nātirassāti pamāṇamajjhimā dīghatarappamāṇā na hoti, na atirassā, lakuṇḍakarūpā na hoti. Nātikisāti ativiya kisathaddhamaṃsalohitā dissamānā aṭṭhisarīrā jālasarīrā na hoti. Nātithūlāti bhāriyamaṃsā mahodarā na hoti. Nātikāḷā nāccodātāti ativiya kāḷavaṇṇā jhāmaṅgāro viya , dadhitakkādīhi pamajjitamattakaṃsalohavaṇṇā na hoti. Manussaloke tādisiyā rūpasampattiyā abhāvato atikkantā manussavaṇṇaṃ. Yathā pamāṇayuttā, evaṃ ārohapariṇāhayogato ca paresaṃ pasādāvahā nātidīghatādayo. Evaṃ manussānaṃ dibbarūpatāsampattīpīti vuttaṃ ‘‘appattā dibbavaṇṇa’’nti. Ettha ca nātidīghanātirassatāvacanena ārohasampatti vuttā ubbedhena pāsādikabhāvato. Kisathūladosābhāvavacanena pariṇāhasampatti vuttā. Ubhayenapi saṇṭhānasampadā vibhāvitā, nātikāḷatāvacanena vaṇṇasampatti vuttā vivaṇṇatābhāvato. Piyaṅgusāmāti pariṇatapiyaṅgupupphasadisasarīranibhāsā. Mukhapariyosānanti adharoṭṭhamāha. Ayaṃ yathāvuttā sarīravaṇṇasampatti. Assāti janapadakalyāṇiyā. Chavikalyāṇatā chavisampattihetukattā tassā. Esa nayo sesesupi. Nakhā eva pattasadisatāya nakhapattāni.

386.所谓『kalyāṇa』于国族中，是指在整个国族中因具备美好身体、修行成就、美丽、至上等诸多优点而被尊为最为优胜。所谓身体的优胜，是指摒除一切身体上的缺陷，而具备完美身体的成就。为表明此二者，上述称『无尸缺疾，有五种美妙身体』。对此做二重说明，如说『此即』等句。所谓『五种美妙具足』，即五种身体优势：长度不长不短，中等丈量；肌肤不粗糙，非骨瘦如柴；没有肥胖肿胀；肤色不黑如焦炭；不暗淡貌似火山灰。这些身体优点超越人间的常貌。由于规范且整齐的长短比例等，容易被他人喜爱。故也有『非过长过短』、『无粗糙暗黑』的说法。因这两者成就，复显现彼此协调完整。所以在外貌色彩上表现光鲜，有别于常人。因此为人称道为“少见的超凡肤色”，以此显示此即为完美的身体风貌。此皆因国族优胜所致。此类优胜特征，连指甲上也有光泽，如花朵般明丽。

(Pasāvo sarīrāvayavena iriyananti āha – ‘‘pavattīti attho’’ti, pasāvo yathāparitameva kanatanti, na sabhāvasandhānaṃ. Yathāvibhāvasena uttamameva naccaṃ naccati. Te vā vīsatiyāsūtiraṃ dhānappattiyā pavattiyā pavattimakatamandatā vibhāvasuṭatassa uttamameva gītañca gāyatīti attho.) [Etthantare pāṭho asuddho dussodhanīyo ca. Suddhapāṭho gavesitabbo.] Samatittiko telapattoti mukhavattisamaṃ telānaṃ pūritattā samatittikamukhaṃ telabhājanaṃ. Antarena ca mahāsamajjaṃ antarena ca janapadakalyāṇinti janapadakalyāṇiyā, tassā ca naccagītaṃ pekkhituṃ sannipatitamahājanasamūhassa majjhato pariharitabbo netabbo. Nanti telaṃ. Āhareyyāti āpajjeyya. Tatridaṃ opammasaṃsandanaṃ – telapattaṃ viya kāyagatāsati, tassa pariharaṇapuggalo viya vipassako, janakāyā viya puthuttārammaṇāni, asipuriso viya mano, telassa cajanaṃ viya kilesuppādanaṃ, sīsapātanaṃ viya ariyamaggañāṇasīsānuppatti. ‘‘Kāyagatā sati no bhāvitā…pe… sikkhitabba’’nti vuttattā ‘‘pubbabhāgavipassanāva kathitā’’ti vuttaṃ.

（此中『pasāvo』指身体构造中的耳根等处，谓之感官意思为“转动”），『yathāparitama』意为如同绕圈旋转一般，非自然形成的状态。就音律而言，其乐舞乃至二十根弦乐器之演奏皆符合至善的旋律。此经文有误差需修正，正确译本须求。『samatittika telapatto』指面部满布油脂，类似面膜涂抹油脂的质感，油脂滋润透亮。此处说『janapadakalyāṇi』，意指国族的优胜，就应于大众聚会中心观看歌舞表演，而非让人轻易忽视或离开。『nānti telaṃ』是说应当采纳油脂之养护。『āhareyyāti āpajjeyya』意为摄取而得。这里以油脂覆盖身体及护持正念作比较，如身体正念护持利益之比喻，称为『kāyagatasati』。此修持者如善护自身及身上的装饰物，心若闲散则污染如油脂败坏身形，正念护持则保持如新净。经文云：『身体正念不可废』，又曰『先前已说观见法』。

Nālandavaggavaṇṇanā niṭṭhitā. · 那烂陀品注释结束。

3. Sīlaṭṭhitivaggo

第三章戒守分。

1-2. Sīlasuttādivaṇṇanā一至二、戒经等注释

§387-388

387-388.Sīlānīti bahuvacanaṃ anekavidhattā sīlassa. Tañhi sīlanaṭṭhena ekavidhampi cārittādivasena anekavidhaṃ. Tenāha – ‘‘catupārisuddhisīlānī’’ti. Pañhamaggoti ñātuṃ icchitassa atthassa vīmaṃsanaṃ. Tenāha – ‘‘pañhagavesana’’nti.

387-388.『戒』为复数，可泛指多种戒律。借此，戒律连带行为等多种方面。故有四种清净戒的说法。『pañhamaggoti』是为求其义而提出的探讨。故称为“五种切要观求”。

3-5. Parihānasuttādivaṇṇanā三至五、退失经等注释

§389-391

389-391.Puggalavasena parihānaṃ hoti na dhammavasena. Yo na bhāveti, tasseva parihāyati. Tenāha ‘‘yo hī’’tiādi.

389-391. 由于个人的原因才会堕落，非因法的缘故。若不修习，则他自身必定堕落。因此有称：“是愚者”之类的话。

6. Padesasuttavaṇṇanā6. 部分经注释

§392

392.Padesato bhāvitattāti ekadesato bhāvitattā bhāvanāpāripūriyā ananuppattattā. Tenāha – ‘‘cattāro hi magge’’tiādi.

392. 从一处着手修习，谓从一处已成全修习，未全部具足。故有称：“四谛在道”之类。

7. Samattasuttavaṇṇanā7. 全部经注释

§393

393.Samattā bhāvitattāti pariyattā bhāvitattā.

393. "完备修习"者，即由起始至周遍全修习也。

8-10. Lokasuttādivaṇṇanā8-10. 世间经等注释

§394-396

394-396. Mahāvisayattā mahatiyo abhiññā etassāti mahābhiñño, tassa bhāvoti sabbaṃ vattabbaṃ. ‘‘Satatavihāravasena vutta’’nti vatvā tamatthaṃ pākaṭaṃ kātuṃ ‘‘thero kirā’’tiādi vuttaṃ. Tassāti therassa. Āvajjanassa gatinti ekāvajjanasseva gamanavīthiṃ. Anubandhati cakkavāḷānaṃ sahassaṃ ekāvajjaneneva sahassalokadhātuyā icchitamatthaṃ jānituṃ samatthoti dasseti.

394-396. 由广大境地，及宽广神通故谓之大通达，称其为大通达者，是其心行所作事莫不显明。云：“常行住者所说”，言其旨趣明显，如“长老期领”所说。所谓长老者，谓永恒不变之道理。一如诸轮圈之千，亦如千界界因，恒能知所希求之法，此意所昭示。

Sīlaṭṭhitivaggavaṇṇanā niṭṭhitā. · 戒住品注释完毕。

4. Ananussutavaggavaṇṇanā

4. 未闻分卷释义

§397-407

397-407.Yāvedanā sammasitvāti yā tebhūmakavedanā sammasitvā. Tāvassāti tā tebhūmakavedanā eva assa bhikkhuno. Sadisavasena cetaṃ vuttaṃ, aniccādisammasanavasena viditā pubbabhāge sammasanakāle upaṭṭhahanti. Pariggahitesūti parijānanavasena paricchijja gahitesu. ‘‘Vedanā taṇhāpapañcassa, vitakko mānapapañcassa, saññā diṭṭhipapañcassa mūlavasena sammasanaṃ vuttā’’ti vadanti. ‘‘Vedanāvitakkasaññā taṇhāmānadiṭṭhipapañcānaṃ mūladassanavasenā’’ti apare.

397-407. 「苦受已被了知」者，谓彼三处地苦受已被了知，谓彼三处地苦受者，具足也。谓某比库具此苦受。以类似诠释心理，知无常等义，于早前法已识时显现。当谓「继受」者，谓其作意已了知，业已断尽之意。谓“苦受为渴欲五蕴之对治，分别念为傲慢五蕴之对治，想为见五蕴之根本”，如是说。又有言：“苦受、分别、想为渴爱、傲慢、见三毒根本之明见”，亦如是释。

Ananussutavaggavaṇṇanā niṭṭhitā. · 未曾闻品注释完毕。

5. Amatavaggo

五．不死品

2. Samudayasuttavaṇṇanā2. 集经注释

§408

408.Sārammaṇasatipaṭṭhānāti ārammaṇalakkhitā satipaṭṭhānā kathitā, na satilakkhaṇā.

408．所谓『正念念处』是以正念为根本所标识的念处，而非谓具足正念的相状。

4. Satisuttavaṇṇanā四、念经注释

§410

410.Suddhikaṃ katvā visuṃ visuṃ katvā. Tathā ca vuttaṃ pāḷiyaṃ ‘‘kāye vā bhikkhū’’ti.

410．经过净化乃至周遍净化，巴利语中亦有此说，如『对此身，或比库』等。

6. Pātimokkhasaṃvarasuttavaṇṇanā六、巴帝摩卡律仪经注释

§412

412.Jeṭṭhakasīlanti padhānakasīlaṃ. Sīlaggahaṇañhi pāḷiyaṃ pātimokkhasaṃvaravaseneva āgataṃ. Tenāha ‘‘tipiṭakacūḷanāgatthero panā’’tiādi. Tattha pātimokkhasaṃvarova sīlanti avadhāraṇaṃ itaresaṃ tiṇṇaṃ ekadesena pātimokkhantogadhabhāvaṃ dīpeti. Tathā hi anolokiyolokane ājīvahetu ca chasikkhāpadavītikkamane gilānapaccayassa appaccavekkhitaparibhoge ca āpatti vihitāti. Tīṇīti indriyasaṃvarādīni. Sīlanti vuttaṭṭhānaṃ nāma natthīti sīlapariyāyena tesaṃ katthaci sutte gahitaṭṭhānaṃ nāma natthīti nippariyāyasīlataṃ tesaṃ paṭikkhipati. Chadvārarakkhaṇamattamevāti tassa sallahukatamāha cittādhiṭṭhānamattena paṭipākatikabhāvappattito. Itaradvayepi eseva nayo. Paccayuppattimattakanti phalena hetuṃ dasseti. Uppādanahetukā hi paccayānaṃ uppatti. Idamatthanti idaṃ payojanaṃ imassa paccayassa paribhuñjaneti adhippāyo. Nippariyāyenāti iminā indriyasaṃvarādīni tīṇi padhānasīlassa paripālanaparisodhanavasena pavattiyā pariyāyasīlāni nāmāti dasseti. Idāni pātimokkhasīlasseva padhānabhāvaṃ byatirekato anvayato ca upamāya vibhāvetuṃ ‘‘yassā’’tiādimāha. Tattha soti pātimokkhasaṃvaro. Sesāni indriyasaṃvarādīni. Pātimokkhasaddassa attho pana visuddhimaggasaṃvaṇṇanādīsu vitthārito, tasmā tattha vuttanayeneva veditabbo.

412．所谓最上戒即是庄严戒。戒的获取在巴利语中称为戒律戒禁，乃根据巴提摩卡戒律观想而来。因此有『三藏终末长老已至』等语。此处所谓巴提摩卡戒禁，即指持戒的戒境，且依三藏十二科巴提摩卡戒而确立。此戒涵盖对生计因缘的观照，违犯戒训的病患因缘，以及轻视违戒的行为均为过犯，称为三者，即根尘制敬等。戒即戒立场而言，并非指已成之戒相，故戒学领域内称戒的确立为戒律的阐明，反对戒的偏差。所谓六门护持，乃由心念立场而行持之。其它两法亦同理。因果成立指以果为因之显示。因缘产生者即缘生因，此谓该因缘以此功用彼此相续。所谓偏差，是指此三种根尘制戒的持守、清净功用所致偏离不正的戒称为环绕戒。今巴提摩卡戒律即戒的根本，故此处戒应由既定诠释中理解。

Ācārena ca gocarena ca sampannoti kāyikacetasikaavītikkamasaṅkhātena ācārena ca navesiyādigocaratādisaṅkhātena gocarena ca sampanno, sampannaācāragocaroti attho. Appamattakesūti atiparittakesu anāpattigamanīyesu. ‘‘Dukkaṭadubbhāsitamattesū’’ti apare. Vajjesūti akaraṇīyesu gārayhesu. Te pana ekantato akusalā hontīti āha – ‘‘akusaladhammesū’’ti. Bhayadassāvīti bhayato dassanasīlo, paramāṇumattampi vajjaṃ sineruppamāṇaṃ viya katvā dassanasīlo. Sammā ādiyitvāti sammadeva sakkaccaṃ sabbaso ca ādiyitvā. Sikkhāpadesūti niddhāraṇe bhummanti samudāyato avayavaniddhāraṇaṃ dassento ‘‘sikkhāpadesu taṃ taṃ sikkhāpada’’ntiādimāha. Sikkhāpadaṃ samādātabbaṃ sikkhitabbañcāti adhippāyo. Sikkhāti adhisīlasikkhā. Pubbe pada-saddo adhiṭṭhānaṭṭho, idha bhāgatthoti daṭṭhabbanti āha – ‘‘sikkhākoṭṭhāsesū’’ti. Mūlapaññattianupaññattiādibhedaṃ yaṃkiñci sikkhitabbaṃ pūretabbaṃ sīlaṃ, taṃ pana dvāravasena duvidhamevāti āha – ‘‘kāyikaṃ vā vācasikaṃ vā’’ti. Imasmiṃ atthavikappe sikkhāpadesūti ādhāre bhummaṃ sikkhābhāgesu kassaci visuṃ aggahaṇato. Tenāha – ‘‘taṃ taṃ sabba’’nti. ‘‘Tato tvaṃ bhikkhu sīlaṃ nissāyā’’ti vacanato anabhijjhā abyāpādasammādiṭṭhiyopi sīlanti vuttā, tasmā imasmiṃ sutte ‘‘pātimokkhasaṃvarasīlameva kathita’’nti vuttaṃ.

所谓『具足行为及对象』，是由肉体心念不违戒行为及行为对象如处所等而具足，有此具足则成具足行为及对象。所谓『不疏忽者』，指极端谨慎不应违反戒律者。所谓『恶口』指含恶意的恶语。『不应罚者』指不应处罚者如破戒者。此等皆纯属不善法，故称为『不善法中』。所谓『生怖示』，即由怖念显现的戒心，即使极微且细致犹须观察，正如火燄显示般显见戒心。所谓『正依止』，是指完全依正当理由，时常且全面保持戒心。所谓戒诫，是指出自戒律的界限，辨明对戒的明确定义且分别戒令。戒诫必须确实受持并学习，即为戒学。‘戒’字起源于决定立场，现指分部义，意即教学之戒法。根本所说戒律及其变异分别所及之修习、自修戒均可二分为身语戒。此戒学流传至今，以戒诫为根据确立戒行，故称即是。此处一切戒即依戒诫得以成就。以此缘故，此经中称巴提摩卡戒禁品戒义。

7. Duccaritasuttavaṇṇanā七、恶行经注释

§413

413. Etthāpi manosucaritaṃ sīlaṃ nāmāti dassetīti katvā vuttaṃ ‘‘pacchimāpi tayo’’ti. Anabhijjhāabyāpādasammādiṭṭhidhammā sīlaṃ hotīti veditabbā kāyavacīsucaritehi saddhiṃ manosucaritampi vatvā ‘‘tato tvaṃ bhikkhu sīlaṃ nissāya sīle patiṭṭhāyā’’ti vuttattā. Sesaṃ vuttanayameva. Chaṭṭhasattamesūti chaṭṭhasattamavaggesu apubbaṃ natthi. Tena vuttaṃ ‘‘heṭṭhā vuttanayeneva attho veditabbo’’ti. Vaggapeyyālato pana imasmiṃ satipaṭṭhānasaṃyutte katipayavaggā saṅgahaṃ ārūḷhā, tathāpi tesaṃ atthavisesābhāvato ekaccesu potthakesu mukhamattaṃ dassetvā saṃkhittā, ekaccesu atisaṃkhittāva, te saṅkhepavasena dve katvā ‘‘chaṭṭhasattamesū’’ti vuttaṃ.

413．此亦显示心乐行戒，即心志所安乐之戒。并言『西方三者』。当识心无贪无嗔无疑三心行者即为戒，须以身语行互相伴随称为心乐行戒。复有言『因此比库戒依戒而立』，此语足明。同理，后继续叙述。格外在第六第七品中无此说，故谓『下文即是诠释意义』。经品总结本经正念念处相应次第，虽缺要义，却显见篇首篇末，部分书籍略有所示，有的极简，故以两者总断，称之为第六第七段。

Amatavaggavaṇṇanā niṭṭhitā. · 不死品注释完毕。

Satipaṭṭhānasaṃyuttavaṇṇanā niṭṭhitā. · 念处相应注释完毕。