7. Iddhipādasaṃyuttaṃ · 7. 神足相应复注
7. Iddhipādasaṃyuttaṃ第七 神足相应
1. Cāpālavaggo
第一章 杰波罗品
1. Apārasuttavaṇṇanā一、《此岸经》注释
§813
813.Chandaṃnissāya pavatto samādhīti kattukamyatāchandaṃ adhipatiṃ katvā paṭiladdhasamādhi chandhasamādhi. Padhānasaṅkhārāti catukiccasādhakassa sammappadhānavīriyassetaṃ adhivacanaṃ. Tehīti chandasamādhipadhānasaṅkhārehi. Iddhiyā pādanti nipphattipariyāyena ijjhanaṭṭhena, ijjhanti etāya saddhā iddhā vuddhā ukkaṃsagatā hontīti iminā vā pariyāyena ‘‘iddhī’’ti saṅkhātānaṃ upacārajjhānādikusalacittasampayuttānaṃ chandasamādhipadhānasaṅkhārānaṃ adhiṭṭhānaṭṭhena pādabhūtaṃ, sesacittacetasikarāsinti attho. Sā eva ca yathāvuttaiddhi yasmā heṭṭhimā heṭṭhimā uparimāya uparimāya pādabhūtā, tasmā vuttaṃ ‘‘iddhibhūtaṃ vā pādanti iddhipāda’’nti. Sesesūti vīriyasamādhiādīsu. Tattha hi vīriyaṃ cittaṃ vīmaṃsaṃ adhipatiṃ katvā paṭiladdhasamādhi vīmaṃsāsamādhīti attho veditabbo. Idhāti imasmiṃ iddhipādasaṃyutte. Ekaparicchedova atthaniddeso.
813. 基于渴望而发动的定，即是以渴望为主宰而所摄取的定，胜利获致者谓之渴望定。所谓‘根本行’是指四种功德行为中恰当努力的行为。‘以此为渴望定根本行者’，即是借助这些根本行与渴望定之结合。‘以威神力说法者’，由骤然成熟之强固定力，坚执坚定，因信力增长，而被称为威神力（iddhi）。此定力是由具有禅定等善心所集结的根本行作为坚固依托，而生根立足于定心意中。且此定力由低级层级渐至高级层级逐步稳固，故称之为‘以威神力为根基者’‘威神力之足’。‘余者’涵盖精进、定等诸法。在此处，精进为清净定心力的主宰者，胜利而成定力，此谓‘依此定心审察的胜利定力’。故此即是在此威神力根基所住处。此为一章节的义理说明。
5. Iddhipadesasuttavaṇṇanā五、《神通一分经》注释
§817
817.Iddhipadesanti iddhiyā ekadesaṃ. Ko pana soti āha – ‘‘tayo ca magge tīṇi ca phalānī’’ti.
817.‘威神力根基’指通过威神力而摄受的一处。至于有识者如问：“三道及三果为谁所说？”
6. Samattasuttavaṇṇanā六、《圆满经》注释
§818
818.Samattanti sāmaññassa samaṃ attanaṃ ijjhanaṃ samattaṃ paripuṇṇaṃ. Vivaṭṭapādakā eva iddhipādā kathitā ‘‘apārā pāraṃ gamanāya saṃvattantī’’tiādivacanato.
818.稳定即是严格的修行者在自己身心中所成就的稳固禅定。所谓周边而动的威神力根基，即“无边彼岸之所依止”，如言由此可及彼岸。
10. Cetiyasuttavaṇṇanā十、《塔庙经》注释
§822
822.Udenayakkhassacetiyaṭṭhāneti udenassa nāma yakkhassa devāyatanasaṅkhepena iṭṭhakāhi kate mahājanassa cittīkataṭṭhāne. Katavihāroti bhagavantaṃ uddissa tattha katavihāro. Vuccatīti purimavohārena ‘‘udenacetiya’’nti vuccati. Gotamakādīsupīti gotamakacetiyanti evamādīsupi. Eseva nayoti cetiyaṭṭhāne katavihārabhāvaṃ atidisati. Vaḍḍhitāti bhāvanāpāripūrivasena paribrūhitā. Punappunaṃ katāti bhāvanāya bahulīkaraṇavasena aparāparaṃ pavattitā ānītā. Yuttayānaṃ viya katāti yathā yuttamājaññayānaṃ chekena sārathinā adhiṭṭhitaṃ yathāruci pavattimarahati, evaṃ yathāruci pavattanārahataṃ gamitā. Patiṭṭhānaṭṭhenāti adhiṭṭhānaṭṭhena. Vatthu viya katāti sabbaso upakkilesavisodhanena iddhivisesānaṃ pavattiṭṭhānabhāvato suvisodhitaparissayavatthu viya katā. Adhiṭṭhitāti paṭipakkhadūrībhāvato subhāvitabhāvena taṃtaṃadhiṭṭhānayogyatāya ṭhapitā. Samantato citāti sabbabhāgena bhāvanupacayaṃ gamitā. Tenāha ‘‘suvaḍḍhitā’’ti. Suṭṭhu samāraddhāti iddhibhāvanāya sikhappattiyā sammadeva saṃsevitā.
822.所谓尤得亚卡尸陀耶尸塔，即指得名为尤得之亚卡尸的天人所造作并供养的天所圣地。‘造作行为’乃是指为了世尊所做的礼敬之举。通过旧传称之为‘尤得墓地’，并称‘果德玛等之所供养祠堂’等。此地得名朱是因为其作为祠堂所在体现了敬供姿态。‘增长’是指以增长成熟圆满的修行作比。‘再造’即指频繁多次的修行增进，犹如当车夫以鞭策驾车人引领马匹进步。‘立处’指坚定立足之意。所谓作法如同彻底净化杂染除秽之处，是威神力最纯净显现之所。‘坚固坚持’是指专门作对治及维护，使之具备定心的坚适状态。‘遍及身心’指全方位的修习增进。故称此为充分增长。‘正勤发起’乃指为威神力修行实际完成准备已充分而圆满。
Aniyamenāti ‘‘yassa kassacī’’ti aniyatavacanena. Niyametvāti ‘‘tathāgatassā’’ti sarūpaggahaṇena niyametvā. Āyuppamāṇanti paramāyuppamāṇaṃ vadati. Tasseva gahaṇe kāraṇaṃ brahmajālavaṇṇanāyaṃ vuttanayeneva veditabbaṃ. Mahāsīvatthero pana mahābodhisattānaṃ carimabhave paṭisandhidāyino kammassa asaṅkheyyāyukatāsaṃvattanasamatthataṃ hadaye ṭhapetvā buddhānaṃ āyusaṅkhārassa parissayavikkhambhanasamatthatā pāḷiyaṃ āgatā evāti imaṃ bhaddakappameva tiṭṭheyyāti avoca.
所谓无定即‘任何人’等之无确定用语，‘确定’则是借由‘如来’诸尊之形象明确定义。‘最长寿’指极大寿命。在此处该义系根据婆罗门字母表注解所表见。大须达长者即众多菩萨在最终生世为世尊的转世，具备极多功德，能维持佛寿之因，且极大寿命永住法华，此谓称誉此为善法受持者。
Khaṇḍiccādīhi abhisuyyatīti etena yathā iddhibalena jarāya na paṭighāto, evaṃ tena maraṇassapi na paṭighātoti atthato āpannamevāti. ‘‘Kva saro khitto, kvacani patito’’ti aññathā vuṭṭhitenapi theravādena aṭṭhakathāvacanameva samatthitanti daṭṭhabbaṃ. Tenāha ‘‘so pana na ruccati…pe… niyamita’’nti.
所谓遭受断裂等苦，是指如同神通威力不能对老化起反抗一样，死亡亦无法被抗拒，实际上是绝对接受的状态。『梭若已断，何处落去？』即使表述不同，但经由长老释义权威讲解可证实此义。于此经文云：『然却不喜欢……等……宽常如此』。
Pariyuṭṭhitacittoti yathā kiñci atthānatthaṃ sallakkhetuṃ na sakkā, evaṃ abhibhūtacitto. So pana abhibhavo mahatā udakoghena appakassa udakassa ajjhottharaṇaṃ viya ahosīti vuttaṃ ‘‘ajjhotthaṭacitto’’ti. Aññoti therato, ariyehi vā añño yo koci paro puthujjano. Puthujjanaggahaṇañcettha yathā sabbena sabbaṃ appahīnavipallāso mārena pariyuṭṭhitacitto kiñci atthānatthaṃ sallakkhetuṃ na sakkoti, evaṃ thero bhagavatā kataṃ nimittobhāsaṃ sabbaso na sallakkhesīti dassanatthaṃ. Tenāha ‘‘māro hī’’tiādi. Cattāro vipallāsāti asubhe ‘‘subha’’nti saññāvipallāso, cittavipallāso, dukkhe ‘‘sukha’’nti saññāvipallāso, cittavipallāsoti ime cattāro vipallāsā. Tenāti yadipi itare aṭṭha vipallāsā pahīnā, yathāvuttānaṃ catunnaṃ vipallāsānaṃ appahīnabhāvena. Assāti therassa.
所谓心意沉迷无法自拔，正如无能标明事物本质的心态一样，这是一种被强大水流所淹没、无法自证超渡的小水状态，即称“虾出水心”。长老中称有其他种类，有圣者与世俗人不同。世俗人之被胁迫心态如被魔完全覆盖，无法洞察事物真相，故长老为示意佛陀所示缘起及现象之诸失真、误认作“魔”之表现，依此解释“魔哉”等四种错乱：恶生美，谓识妄转变之错；识乱错乱；苦误乐；苦集苦灭观念的错乱现象。此四种错乱犹如其他八种错乱，依前述四错未断故称“错乱”。此即长老曰。
Maddatīti phusanamattena maddanto viya hoti, aññathā tena maddite sattānaṃ maraṇameva siyā, kiṃ sakkhissati na sakkhissatīti adhippāyo. Kasmā na sakkhissati? Nanu esa aggasāvakassa mahiddhikassa mahānubhāvassa kucchiṃ paviṭṭhoti? Saccaṃ paviṭṭho, tañca kho attano mahānubhāvassa dassanatthaṃ, na vibādhanādhippāyena. Vibādhanādhippāyena pana idha ‘‘kiṃ sakkhissatī’’ti vuttaṃ hadayamaddanassa adhikatattā. Nimittobhāsanti ettha ‘‘tiṭṭhatu bhagavā kappa’’nti sakalakappaṃ avaṭṭhānayācanāya ‘‘yassa kassaci, ānanda, cattāro iddhipādā bhāvitā’’tiādinā aññāpadesena attano caturiddhipādabhāvanānubhāvena kappaṃ avaṭṭhānasamatthatāvasena saññuppādanaṃ nimittaṃ. Tathā pana pariyāyaggahaṇaṃ muñcitvā ujukaṃyeva attano adhippāyavibhāvanaṃ obhāso. Jānantoyevāti mārena pariyuṭṭhitabhāvaṃ jānanto eva. Attano aparādhahetuko sattānaṃ soko tanuko hoti, na balavāti āha – ‘‘dosāropanena sokatanukaraṇattha’’nti. Kiṃ pana thero mārena pariyuṭṭhitacittakāle pavattiṃ pacchā jānātīti? Na jānāti sabhāvena, buddhānubhāvena pana jānāti.
所谓沉迷如轻轻触碰而触动者，若强烈沉迷则诞生死亡。这是意志受限所致。为何难以存活？何况位居长老教团中伟大神通者？！已真正体证，绝非因杀意烦恼等所致。所谓杀意烦恼，是因觉知所谓“当世间存在，阿难！有四种神通力已修”，经年累月在自己修持神通的经历中见证其存在，故称此为“缘相显现”指示。放下反覆思维，专心澄明自己的意志观察，犹如恰当注视之光。因知晓魔的迷惑心态而称“魔出水心”。自身罪业致众生忧愁，是出处非权势，故云“以嗔恨引发忧愁”，所谓添加恶意而滋生忧愁。所以魔迷心态发生时事后是否自知？通常不自知，但借佛之感应自知。
Anatthe niyojento guṇamāraṇena māreti, virāgavibandhanena vā jātinimittatāya tattha tattha jātaṃ mārento viya hotīti ‘‘māretīti māro’’ti vuttaṃ. Atipāpattā pāpimā. Kaṇhadhammasamannāgato kaṇho. Virāgādiguṇānaṃ antakaraṇato antako. Sattānaṃ anatthāvahaṃ paṭipattiṃ na muñcatīti namuci. Attano mārapāsena pamatte bandhati, pamattā vā bandhū etassāti pamattabandhu. Sattamasattāhato paraṃ satta ahāni sandhāyāha ‘‘aṭṭhame sattāhe’’ti, na pana pallaṅkasattāhādi viya niyatakiccassa aṭṭhamasattāhassa nāma labbhanato. Sattamasattāhassa hi parato ajapālanigrodhamūle brahmuno sakkassa ca paṭiññātadhammadesanaṃ bhagavantaṃ ñatvā ‘‘idāni satte dhammadesanāya mama visayaṃ atikkāmessatī’’ti sañjātadomanasso hutvā ṭhito cintesi, ‘‘handāhaṃ dāni naṃ upāyena parinibbāpessāmi, evamassa manoratho aññathattaṃ gamissati, mama manoratho ijjhissatī’’ti cintetvā bhagavantaṃ upasaṅkamitvā ekamantaṃ ṭhito – ‘‘parinibbātu dāni, bhante, bhagavā’’tiādinā parinibbānaṃ yāci. Taṃ sandhāya vuttaṃ ‘‘aṭṭhame sattāhe’’tiādi. Tattha ajjāti āyusaṅkhāravossajjanadivasaṃ sandhāyāha. Bhagavā cassa atibandhanādhippāyaṃ jānantopi taṃ anāvikatvā parinibbānassa akālabhāvameva pakāsento yācanaṃ paṭikkhipi. Tenāha ‘‘na tāvāha’’ntiādi.
执著无益，持此致死，或以心无染洁净状态引发出生因缘，即所谓“死者即是魔”的意。此谓极重罪人，心钝者，乃诸离欲美德之终结者，是众生作恶不善业之根源，故不离此行。沉迷于魔之网罗即为盲目束缚，亦谓盲人同类。被害一方在连续七天之内，后来第八天才有相关条款名号，非如他牌枕之七天之类固定计划。第七天时因知晓菩萨与萨咖在波隅树根下净戒教导，心怀不安，遂思惟我今无方解脱，心意将向他处去，遂至佛前恳请：“世尊啊，请让我涅槃吧。”关于此时机即第八天释迦世尊见证寿终时日，尽管已知其大限，但不鼓励涅槃的提出，故略拒。
Maggavasena byattāti saccapaṭivedhaveyyattiyena byattā. Tatheva vinītāti maggavasena kilesānaṃ samucchedavinayena vinītā. Tathā visāradāti ariyamaggādhigameneva satthusāsane vesārajjappattiyā visāradā, sārajjakarānaṃ diṭṭhivicikicchādipāpadhammānaṃ vigamena visāradabhāvaṃ pattāti attho. Yassa sutassa vasena vaṭṭadukkhato nissaraṇaṃ sambhavati, taṃ idha ukkaṭṭhaniddesena ‘‘suta’’nti adhippetanti āha ‘‘tepiṭakavasenā’’ti. Tiṇṇaṃ piṭakānaṃ samūho tepiṭakaṃ, tīṇi vā piṭakāni tipiṭakaṃ, tipiṭakameva tepiṭakaṃ, tassa vasena. Tadevāti yaṃ taṃ tepiṭakaṃ sotabbabhāvena sutanti vuttaṃ, tameva. Dhammanti pariyattidhammaṃ. Dhārentīti suvaṇṇabhājane pakkhittasīhavasaṃ viya avinassantaṃ katvā suppaguṇasuppavattibhāvena dhārenti hadaye ṭhapenti. Iti pariyattidhammavasena bahussutadhammadharabhāvaṃ dassetvā idāni paṭivedhavasenapi taṃ dassento ‘‘atha vā’’tiādi vuttaṃ. Ariyadhammassāti maggaphaladhammassa, navavidhassa vā lokuttaradhammassa. Anudhammabhūtanti adhigamāyānurūpaṃ dhammabhūtaṃ. Anucchavikapaṭipadanti tameva vipassanādhammamāha, chabbidhā visuddhiyo vā. Anudhammanti nibbānadhammassa anudhammo, yathāvuttapaṭipadā, tassānurūpaṃ abhisallekhitaṃ appicchatādidhammaṃ. Caraṇasīlāti samādāya vattanasīlā. Anumaggaphaladhammo etissāti vā anudhammā, vuṭṭhānagāminivipassanā, tassa caraṇasīlā. Attano ācariyavādanti attano ācariyassa sammāsambuddhassa vādaṃ. Sadevakassa lokassa ācārasikkhāpanena ācariyo, bhagavā, tassa vādo, catusaccadesanā.
“如道途分开”谓以真理显露之差别区分。由此“善巧”系指以道理令烦恼灭尽。如此“精通”意谓如圣道实证者，乃尊者得道无染而广宣佛法、为信众开示恶见怀疑诸法障碍而成通达。谓闻法因而脱苦与烦恼者，称为“闻法”。三藏集结则称“三藏”，或谓三藏合为一体，即“三藏整体”。三藏持有者之意为持修佛陀所说法义，庄严如金器镀金，坚固清净，以广施信众。通过宣说三藏，既显名志又彰显证量。接续文段论圣法，即诸圣道之法，乃取道果证、九种超脱法的体现称“圣法”。“顺法体”为真实相应法。所谓“顺行”即相应修习观行，六种净化（如六波罗蜜）示例其义。所谓“顺法”即涅槃法理的相应法及相应证量，其具体表现为证心得到强化的诸法。从“行持净戒”至“证果为法”，均称顺法。所谓“可行法”是指对自己老师所言佛陀真语的遵行。对诸天人与世间普贤的教导、导师的训诫、佛陀的教诲，都称为“老师的训语”，重点为四圣谛之教诲。
Ācikkhissantīti ādito kathessanti, attanā uggahitaniyāmena pare uggaṇhāpessantīti attho. Desessantīti vācessanti, pāḷiṃ sammā pabodhessantīti attho. Paññapessantīti pajānāpessanti, saṅkāsessantīti attho. Paṭṭhapessantīti pakārehi ṭhapessanti, pakāsessantīti attho. Vivarissantīti vivaṭaṃ karissanti. Vibhajissantīti vibhattaṃ karissanti. Uttānīkarissantīti anuttānaṃ gambhīraṃ uttānaṃ pākaṭaṃ karissanti. Sahadhammenāti ettha dhamma-saddo kāraṇapariyāyo ‘‘hetumhi ñāṇaṃ dhammapaṭisambhidā’’tiādīsu (vibha. 720) viyāti āha ‘‘sahetukena sakāraṇena vacanenā’’ti.
“教授”指先为述说，自己已有计划与他人传达之意。所谓“预先领悟”即自我掌握规矩后，转由他人承接教授。“述说”即用言语正确解说巴利文旨意。所谓“说明”即令他人明白，强调启发认知。所谓“宣说”即具体设立并呈现，表达其义。所谓“阐述”即开明、揭示。所谓“区分”即细分开解说。所谓“突出”即高昂、彰显、直接敞开明示。所谓“并说”表现因果关系，即“缘起知智慧是法的顿悟”之义，言下之意为“带因、有果、看其逻辑关系”。
Sappāṭihāriyanti sanissaraṇaṃ. Yathā paravādaṃ bhañjitvā sakavādo patiṭṭhahati, evaṃ hetudāharaṇehi yathādhigatamatthaṃ sampādetvā dhammaṃ kathessanti. Tenāha ‘‘niyyānikaṃ katvā dhammaṃ desessantī’’ti , navavidhaṃ lokuttaraṃ dhammaṃ pabodhessantīti attho. Ettha ca ‘‘paññapessantī’’tiādīhi chahi padehi cha atthapadāni dassitāni, ādito pana dvīhi padehi cha byañjanapadāni. Ettāvatā tepiṭakaṃ buddhavacanaṃ saṃvaṇṇanānayena saṅgahetvā dassitaṃ hoti. Vuttañhetaṃ nettiyaṃ (netti. saṅgahavāra) ‘‘dvādasa padāni suttaṃ, taṃ sabbaṃ byañjanañca attho cā’’ti.
断定所依止确实无误。如同违背前言而确立对立的说法一样，修习者通过因缘示现，确立所证得的真实义理而宣说佛法。因此说“作结而宣说佛法”，意指将出离之法成就并宣讲，从而使众生成就九种超越世间的境界。这里“示现智慧”等六词中，有六个是实词意义，并以启示意义为始于二词六个修饰词。如此，三藏经典在对佛语的阐述解释中循序渐进，详尽显明本义。经文中所言，一共有十二字的经典，且全是表意字，这与《净明经》所说相符，即“十二字即为经文，全部具有实义”。
Sikkhattayasaṅgahitanti adhisīlasikkhādisikkhattayasaṅgahaṃ. Sakalaṃ sāsanabrahmacariyanti anavasesaṃ satthusāsanabhūtaṃ seṭṭhacariyaṃ. Samiddhanti sammadeva vaḍḍhitaṃ. Jhānassādavasenāti tehi tehi bhikkhūhi samadhigatajhānasukhavasena. Vuḍḍhippattanti uḷārapaṇītabhāvūpagamanena sabbaso parivuḍḍhimupagataṃ. Sabbapāliphullaṃ viya abhiññāsampadāhi sāsanābhivuḍḍhiyā matthakappattito. Patiṭṭhitavasenāti patiṭṭhānavasena, patiṭṭhappattiyāti attho. Paṭivedhavasena bahuno janassa hitaṃ bāhujaññaṃ. Tenāha ‘‘mahājanābhisamayavasenā’’ti. Puthu puthulaṃ bhūtaṃ jātaṃ, puthuttaṃ bhūtaṃ pattanti vā puthubhūtaṃ. Tenāha ‘‘sabbākārena puthulabhāvappatta’’nti. Suṭṭhu pakāsitanti sammadeva ādikalyāṇādibhāvena paveditaṃ.
所谓修习法则集，是指包含持戒修习等整个修行法则的合集。整体上，无余完整地遵循师尊的教法，修持至善的生活方式，因此如实而至善地增长。所谓“凭禅定之乐”等，是指依止于各位比库所亲证的禅定安乐。所谓增长发生，是指通过精进修习，内外正法增长广成。整体如花朵盛开，依藉于超越三明等神通的具足，佛法得以繁盛昌盛。所谓确立，是指作为成立和稳定之意。所谓掌握，是指利益广大众生、广博智慧。对此说明“以广大人民的认可为衡量标准”。所谓反覆证成，是指事物不断地被证实、产生和发生。这就是说“完全普遍地获得真正成熟之果”。如此清晰明了地展现，乃因以最初善法等为因缘作了详尽论述。
Satiṃsūpaṭṭhitaṃ katvāti ayaṃ kāyādivibhāgo attabhāvasaññito dukkhabhāro mayā ettakaṃ kālaṃ vahito, idāni pana na vahitabbo, etassa avahanatthaṃ cirataraṃ kālaṃ ariyamaggasambhāro sambhato, svāyaṃ ariyamaggo paṭividdho, yato ime kāyādayo asubhādito sabhāvādito sammadeva pariññātāti catubbidhampi satiṃ yathātathaṃ visaye suṭṭhu upaṭṭhitaṃ katvā. Ñāṇena paricchinditvāti yasmā imassa attabhāvasaññitassa dukkhabhārassa vahane payojanabhūtaṃ attahitaṃ bodhimūle eva parisamāpitaṃ, parahitaṃ pana buddhaveneyyavinayanaṃ parisamāpitaṃ matthakappattaṃ, taṃ dāni māsattayeneva parisamāpanaṃ pāpuṇissati, tasmā āha ‘‘visākhapuṇṇamāyaṃ parinibbāyissāmī’’ti, evaṃ buddhañāṇena paricchinditvā saccabhāgena vinicchayaṃ katvā. Āyusaṅkhāraṃ vissajīti āyuno jīvitassa abhisaṅkharaṇaṃ phalasamāpattidhammaṃ na samāpajjissāmīti vissaji, taṃ vissajjaneneva tena abhisaṅkharīyamānaṃ jīvitasaṅkhāraṃ na pavattayissāmīti vissaji. Tenāha ‘‘tatthā’’tiādi.
所谓念做到了恰如其分，是指此身及其内外法门，乃谓慧所贯通的自体意识，是我背负了极重的痛苦负担已久之因。如今不应继续负担，这是为了去除此累积已久的资粮，正道的资粮已生，故真正正道已被实际反证，因为这些身等现象本质上是不净且根本痛苦，因而深切了知四谛中的苦谛。另外，对此慧已细密截断了苦的认知负荷，且断除之用最终旨在为众生利益及佛弟子们的正法利益。故今此因缘下，此累积也将在三个月内断尽。因此说“在维萨卡满月日我将涅槃”。这样由佛陀智慧切断，具足真实诸谛的检验。所谓生命的集聚消释，是指生命依止于资粮而集聚成熟，生命不再成熟则是不成立的；反之，成熟的生命续缘尚存，故生命亦无断灭。对此断灭或不灭的法则有明确解释，于是谓“诸此等情况”等。
Ṭhānamahantatāyapi pavattiākāramahantatāyapi mahanto pathavīkampo. Tattha ṭhānamahantatāya bhūmicālassa mahantataṃ dassetuṃ ‘‘tadā…pe… akampitthā’’ti vuttaṃ, sā pana jātikhettabhūtā dasasahassī lokadhātu eva, na yā kāci. Yā mahābhinīhāramahājātiādīsupi akampittha, tadāpi tattakāya eva kampane kiṃ kāraṇaṃ? Jātikhettabhāvena tasseva ādito pariggahassa katattā, pariggahaṇañcassa dhammatāvasena veditabbaṃ. Tathā hi purimabuddhānampi tattakameva jātikhettaṃ ahosi. Tathā hi vuttaṃ ‘‘dasasahassī lokadhātu nissaddā hoti nirākulā…pe… mahāsamuddo ābhujati, dasasahassī pakampatī’’ti ca ādi. Udakapariyantaṃ katvā chappakārappavedhanena. Avītarāge bhiṃsetīti bhiṃsano, so eva bhiṃsanakoti āha ‘‘bhayajanako’’ti. Devabheriyoti devadundubhisaddassa pariyāyavacanamattaṃ, na cettha kāci bherī devadundubhīti adhippetā, atha kho uppātabhāvena labbhamāno ākāsato nigghosasaddo. Tenāha ‘‘devo’’tiādi. Devoti megho. Tassa hi tadā acchabhāvena ākāsassa vassābhāvena sukkhagajjitasaññite sadde niccharante devadundubhisamaññā. Tenāha ‘‘devo sukkhagajjitaṃ gajjī’’ti.
即使地方广大且地震频繁，依旧有其安定不动的状态。已说明「当时……乃至……地不摇动」之理，即此为出生之地，乃拥有一万诸天界的世界，不是其他任何地方。即使存在极大灾难如天劫大乱及出生等现象出现地震，为何该大地本身依然坚稳不震动？是由诞生地内原有的束缚力以及因果法则所决定。前佛亦皆同理拥有如是出生地。世间正言称「当十千诸天界沉寂清净……大海翻腾……十千次震动」等描述，此乃因海水围绕震动，呈弯曲形状波动。所谓恐怖之音，是恶威吓，亦称“引发恐惧者”。所谓“天鼓声”，是天空雷鸣之声，仅作为名称而已，此处日常无真正马蹄形鼓，即为突然现起的天上雷鸣声。于是称之为「天」者，即云。因当时云层降雨，结合天空云雨闪电现象而产生的雷鸣声，仿佛天鼓敲击声，因此称「天鼓雷声」。
Pītivegavissaṭṭhanti ‘‘evaṃ ciratarakālaṃ vahito ayaṃ attabhāvasaññito dukkhabhāro, dāni na cirasseva nikkhipissāmī’’ti sañjātasomanasso bhagavā sabhāveneva pītivegavissaṭṭhaṃ udānaṃ udāneti, evaṃ udānentena ayampi attho sādhito hotīti dassanatthaṃ aṭṭhakathāyaṃ ‘‘kasmā’’tiādi vuttaṃ.
土振动时，世尊怀生起“我已负负极重痛苦数久，不久将不再承受”之念，遂由大众中释放偈语。此偈意在证实此理，故对此偈解释中述“为何……”。
Tulīyatīti tulanti tula-saddo kammasādhanoti dassetuṃ ‘‘tulita’’nti vuttaṃ. Appānubhāvatāya paricchinnaṃ. Tathā hi taṃ paṭipakkhena parito khaṇḍitabhāvena parittanti vuccati. Paṭipakkhavikkhambhanato dīghasantānatāya vipulaphalatāya ca na tulaṃ na paricchinnaṃ. Yehi kāraṇehi pubbe avisesato ‘‘mahaggataṃ atula’’nti vuttaṃ, tāni kāraṇāni rūpāvacarato āruppassa sātisayaṃ vijjantīti arūpāvacaraṃ atulanti vuttaṃ, itarañca tulanti. Appavipākanti tīsupi kammesu yaṃ appavipākaṃ hīnaṃ, taṃ tulaṃ. Bahuvipākanti yaṃ mahāvipākaṃ paṇītaṃ, taṃ atulaṃ. Yaṃ panettha majjhimaṃ, taṃ hīnaṃ ukkaṭṭhanti dvidhā bhinditvā dvīsu bhāgesu pakkhipitabbaṃ. Hīnattikavaṇṇanāyaṃ vuttanayeneva appabahuvipākataṃ niddhāretvā tassa vasena tulātulabhāvo veditabbo. Sambhavati etasmāti sambhavoti āha ‘‘sambhava^ hetubhūta’’nti. Niyakajjhattaratoti sasantānadhammesu vipassanāvasena gocarāsevanāya ca rato. Savipākaṃ samānaṃ pavattivipākamattadāyikammaṃ savipākaṭṭhena sambhavaṃ, na ca taṃ kāmādi^ bhavābhisaṅkhārakanti tato visesanatthaṃ sambhavanti vatvā ‘‘bhavasaṅkhāra’’nti vuttaṃ. Ossajīti ariyamaggena avassaji. Kavacaṃ viya attabhāvaṃ pariyonandhitvā ṭhitaṃ attani sambhūtattā attasambhavaṃkilesañca abhindīti kilesabhedasahabhāvikammossajjanaṃ dassento tadubhayassa kāraṇamāha ‘‘ajjhattarato samāhito’’ti.
所谓衡量、称重，即比较标准之意，意图说明因业力的成熟差异而显现的特征。所谓衰弱无力，则意味着细碎及残缺。相反而言，反面则称为完整。因对立相反而作此围绕称谓的表述。因对立颠倒的延续长久及果报丰盛，则不称为断绝或残缺。此前所述“极大”等不平均状态，为未受净化之六识，故称作不均等，纯粹的无形领域则称为无比。又有中间状态，须将其分解并对两极划分。因此，为说明差别，论述善恶果报的多寡，体现此处的均等与不均之区别。所谓“现象之产生”，即是缘起法。所谓“中和果报”，即四种相续中的精进与观照等同向妙用。故称“业续生起”。所谓“断灭”，即因修行断除烦恼。以内心成熟为护盾，反覆持守自体之形成，引导以断除烦恼等善法共生成熟，即为断恶修善的功德修习者。对此，因缘思群结生者说“心念清净集中”，以示两者的因果关系。
Paṭhamavikappe avasajjanameva vuttaṃ. Ettha avasajjanākāroti taṃ dassento ‘‘atha vā’’tiādimāha. Tattha tīrentoti ‘‘uppādo bhayaṃ, anuppādo khema’’ntiādinā vīmaṃsanto. Tulento tīrentotiādinā saṅkhepato vuttamatthaṃ vitthārato dassetuṃ ‘‘pañcakkhandhā’’tiādiṃ vatvā bhavasaṅkhārassa avasajjanākāraṃ sarūpato dasseti. Evantiādinā pana udānagāthāvaṇṇanāyaṃ ādito vuttamatthaṃ nigamanavasena dasseti. Abhītabhāvañāpanatthañcāti ayampi attho saṅgahitoti daṭṭhabbaṃ.
第一段落中所说的『恶趣堕落』，这里为说明恶趣堕落的性质，故用『然后』等词。关于『通过克服』，即审察『有产生即有怖畏，无产生即有安乐』等句。进一步以简略方式指出其大意，详述时则说五蕴和合体现了轮回业力的恶趣堕落之相。如是种种之后，以《出趣偈》开头说明该义理的开端和终结。此处还应观察其防止恶取的涵义，即统摄涵义也。
Cāpālavaggavaṇṇanā niṭṭhitā. · 遮巴拉品注释终了。
2. Pāsādakampanavaggo
二、颤动宫殿品（章节名称）
1-2. Pubbasuttādivaṇṇanā1-2. 前经等之义注
§823-824
823-824.Parato imasmiṃ pāsādakampanavagge dasamasutte āvi bhavissanti. Chaabhiññāpādakāti channaṃ abhiññānaṃ pādakabhūtā padhānabhūtā. Yathā paṭhamasutte, tathā dutiyatatiyasuttesupi ca chaabhiññāpādakā iddhipādā kathitāti attho.
823-824节。后续诸分部中，第十经卷的《颤动宫殿品》将会出现。所谓遮盖通达根基，即谓为具缠覆性质的通达基础，如前分部第一、第二、第三经卷中所论及的具遮覆性质的通达四力（即进力）。
3. Chandasamādhisuttavaṇṇanā3. 欲定经之义注
§825
825. Yo samādhissa nissayabhūto chando, so idhādhippetoti āha ‘‘chandanti kattukamyatāchanda’’nti. Tassa ca adhipateyyaṭṭho nissayaṭṭho, na vinā taṃ chandaṃ nissāyāti āha – ‘‘nissāyāti nissayaṃ katvā, adhipatiṃ katvāti attho’’ti. Padhānabhūtāti seṭṭhabhūtā, seṭṭhabhāvo ca ekassapi catukiccasādhanavasena pavattiyā, tato eva bahuvacananiddeso, padhānasaṅkhāraṭṭhena padhānasaṅkharaṇato. ‘‘Chandaṃ ce nissāya…pe… ayaṃ vuccati chandasamādhī’’ti imāya pāḷiyā chandādhipati samādhi chandasamādhīti adhipatisaddalopaṃ katvā samāso vuttoti viññāyati, adhipatisaddatthadassanavasena vā chandahetuko, chandādhiko vā samādhi chandasamādhi. Tena ‘‘chandasamādhinā ceva padhānasaṅkhārehi padhānabhūtasaṅkhārehi ca samannāgatā’’ti vakkhati, taṃ ānetvā sambandho. Padhānabhūtāti vīriyabhūtā. Keci vadanti – ‘‘saṅkhatasaṅkhārādinivattanatthaṃ padhānaggahaṇa’’nti. Atha vā taṃ taṃ visesaṃ saṅkharotīti saṅkhāro, sabbampi vīriyaṃ. Tattha catukiccasādhakato tadaññassa nivattanatthaṃ padhānaggahaṇanti. Yathā chando chandasamādhinā ceva padhānasaṅkhārehi ca samannāgato, evaṃ chandasamādhi chandena ceva padhānasaṅkhārehi ca samannāgato. Padhānasaṅkhārāpi chandena ceva chandasamādhinā ca samannāgatāti tīsupi padesu samannāgatasaddo yojetabbo. Tasmāti yasmā tayopi chandādayo ekacittuppādapariyāpannā, tasmā sabbe te dhammā ekato katvā ‘‘ayaṃ vuccati…pe… iddhipādo’’ti vuttanti. Evaṃ chandādīnaṃyeva cettha iddhipādabhāvo vutto, vibhaṅge pana tesaṃ iddhibhāvo sampayuttānaṃ iddhipādabhāvo vuttoti dassento ‘‘iddhipādavibhaṅge panā’’tiādimāha.
825节。依止禅定而生起的渴爱欲望，称为『欲念』，谓之『欲求所为想称为欲念』。此欲念的依止就是所执的主宰，若无此主宰，则无欲念可依，从而指出『依止』即『依赖』之意，即先依止再主宰。此主宰者，乃四种功德之一，以为核心随其作用，故用复数词表示。『主导意愿』即为所依赖之意。依止之义乃以努力为本。有人说诸有为法等相反转而得依止，即为依止含摄。又或说依止即为依托诸法。此处以四功德为依托说明其依止意旨。如『欲念依止禅定及积聚业力』，又如欲念禅定依止于欲念及积聚业力等依止概念共成一义。如此三个层面相应一致故名为依止。由于这些诸欲等乃由一心生起，故俱归为一，并称为『此即是第四功德』。如此对欲念等的功德性质有所说明，于《功德分解》中以此为众功德之总称。
Idāni nesaṃ iddhipādatāpi sambhavatīti dassento ‘‘apicā’’tiādimāha. Tattha chandañhi bhāvayato padhānaṃ katvā bhāventassa tathā pavattapubbābhisaṅkhāravasena ijjhamāno chando iddhi nāma, tassa nissayabhūtā padhānasaṅkhārā iddhipādo nāma. Sesadvayepi eseva nayo. Tathā bhāvayantassa mukhyatāmattaṃ sandhāya vuttaṃ, ijjhanattho pana sabbesaṃ samānanti dassento ‘‘sampayutta…pe… ijjhantiyevā’’ti āha.
现在说明这些功德也具备使力，此中又起说明称『此外也』。其中欲念既为努力的根本，依止努力修习业力故而生起进力，此即进力之名，依止业力即为进力品名。依止之义及其异体亦如是。又强调修习之主要与支配等均属于同一而无差异，故说『相续』。
Iddhipāde asaṅkarato dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Tattha chandādayoti chandasamādhipadhānasaṅkhārā. Sesiddhipādesūti vīriyiddhipādādīsu. Tattha vīriyasamādhipadhānasaṅkhārasamannāgatoti dvikkhattuṃ vīriyaṃ āgataṃ, tattha purimaṃ samādhivisesaṃ, vīriyādhipatisamādhi eva vīriyasamādhīti dutiyaṃ samannāgamaṅgadassanaṃ. Dveyeva hi sabbattha samannāgamaṅgāni samādhi padhānasaṅkhāro ca, chandādayo samādhivisesanāni, padhānasaṅkhāro pana padhānavacaneneva visesito, na chandādīhīti na idha vīriyādhipatitā padhānasaṅkhārassa vuttā hoti. Vīriyañca samādhiṃ visesetvā ṭhitameva samannāgamaṅgavasena padhānasaṅkhāravacanena vuttanti nāpi dvīhi vīriyehi samannāgamo vutto hoti. Yasmā pana chandādīhi visiṭṭho samādhi, tathāpi visiṭṭheneva ca tena sampayutto padhānasaṅkhāro sesadhammā ca, tasmā samādhivisesanānaṃ vasena cattāro iddhipādā vuttā, visesanabhāvo ca chandādīnaṃ taṃtaṃavassayadassanavasena hotīti ‘‘chandasamādhi…pe… iddhipādo’’ti ettha nissayatthepi pāda-sadde upādāyaṭṭhena chandādīnaṃ iddhipādatā vuttā hoti, teneva abhidhamme uttaracūḷabhājaniye ‘‘cattāro iddhipādā chandiddhipādo’’tiādinā (vibha. 457) chandādīnaṃyeva iddhipādatā vuttā, pañhapucchake ca – ‘‘cattāro iddhipādā idha bhikkhu chandasamādhī’’tiādināva (vibha. 431) uddesaṃ katvāpi puna chandādīnaṃyeva kusalādibhāvo vibhatto. Upāyiddhipādadassanatthameva hi nissayiddhipādadassanaṃ kataṃ, aññathā catubbidhatā na hotīti ayamettha pāḷivasena atthavinicchayo. Tattha upāyiddhipādadassanatthamevāti chandādike dhure jeṭṭhake pubbaṅgame katvā nibbattitasamādhi chandādhipatisamādhīti chandādīnaṃ iddhiyā adhigamūpāyadassanaṃ upāyiddhipādadassanaṃ, tadatthameva ‘‘tathābhūtassa vedanākkhandho…pe… viññāṇakkhandho’’ti tattha tattha pāḷiyaṃ nissayiddhipādadassanaṃ kataṃ chandādivisiṭṭhānaṃyeva vedanākkhandhādīnaṃ adhippetattā. Evañcetaṃ sampaṭicchitabbaṃ, aññathā kevalaṃ iddhisampayuttānaṃyeva khandhānaṃ vasena iddhipādabhāve gayhamāne tesaṃ catubbidhatā na hoti visesakāraṇabhāvatoti adhippāyo.
为明晰进力品，提出除此外的说法。欲念等即欲念禅定及积聚业力。所谓最高进力品等，意指以精进为根本之禅定，即第二种合成具足。实际中，禅定与积聚业力同时具足，欲念等与禅定特异性相应，禅定中的欲念及积聚业力支配之义无不在。又强调以精进禅定为特异，故与积聚业力一词相应，非与欲念二者。精进所特异的禅定，即使具续相续，仍以积聚业力一词标示。不是两种精进合一，因为欲念等既为禅定特异所涵盖，且积聚业力为其余四功德具足的依止，四功德乃以欲念等的依止力显现故。此处以欲念禅定为依托，宣说进力品，也说明于阿毗达摩文献中，以欲念为进力品之特质，称为欲念进力。这里之释义中，特别指出欲念等之善性，明示进力品仅因显示施行意向而得名，若非如此，则无四种功德分别。此为巴利语文中最确切的释义。进力品中欲念的适用明确为显示特质及趋入禅定之策。于是《如实的感受蕴》等也以此进力为依止。由此观之，仅凭获得神通功德之蕴作为进力的依止时，则不成立四种功德分法中之依止力特征，进力亦无差别效力。
Kecīti uttaravihāravāsino. Anibbattoti hetupaccayehi na nibbatto, na sabhāvadhammo, paññattimattanti adhippāyo. Vādamaddanatthāya hoti, abhidhamme ca āgato uttaracūḷavāroti yojanā. Cattāro iddhipādātiādi uttaracūḷavāradassanaṃ. Ime pana uttaracūḷavāre āgatā iddhipādā.
所谓居住于高处者，不因因缘条件而得灭，不是所有法的灭，更是指约定的境界为上首。为辩论辩明方便，称为终极与首要。四种精进等，显示为终极之首。此等精进便是所谓终极之首。
Raṭṭhapālatthero chande sati kathaṃ nānujānissantīti sattāhāni bhattāni abhuñjitvā mātāpitaro anujānāpetvā pabbajitvā chandameva nissāya arahattaṃ pāpuṇīti āha – ‘‘raṭṭhapālatthero chandaṃ dhuraṃ katvā lokuttaradhammaṃ nibbattesī’’ti. Soṇattheroti sukhumālasoṇatthero. So hi āyasmā attano sukhumālabhāvaṃ acintetvā ativelaṃ caṅkamanena pādesu uṭṭhitesupi ussāhaṃ avissajjento vīriyaṃ dhuraṃ katvā lokuttaradhammaṃ nibbattesi. Sambhutatthero ‘‘cittavato ce alamariyañāṇadassanaviseso ijjheyya, mayhaṃ ijjheyyāti cittaṃ dhuraṃ katvā lokuttaradhammaṃ nibbattesi. Mogharājā ‘‘paññavato ce maggabhāvanā ijjheyya, mayhaṃ ijjheyyā’’ti paññāpubbaṅgamaṃ paññādhuraṃ paññājeṭṭhakaṃ katvā arahattaṃ pāpuṇīti āha ‘‘mogharājā vīmaṃsaṃ dhuraṃ katvā lokuttaradhammaṃ nibbattesī’’ti. Idāni nesaṃ ariyānaṃ upaṭṭhānussāhamantajātisampadaṃ nissāya rañño santike laddhavisese amaccaputte nidassanabhāvena dassetuṃ ‘‘tattha yathā’’tiādimāha. Ettha ca punappunaṃ chanduppādanaṃ tosanaṃ viya hotīti chandassa upaṭṭhānasadisatā vuttā, thāmabhāvato ca vīriyassa sūrattasadisatā, cintanappadhānattā cittassa mantasaṃvidhānasadisatā, yonisomanasikāra-sambhūtesu kusaladhammesu paññā seṭṭhāti vīmaṃsāya jātisampattisadisatā vuttā.
王舍城长老曰：我如何能明白贪欲和正念呢？六七日内，我舍弃食物，父母责备我，我出家修道，唯依仗贪欲，必能成就阿拉汉果位。他说：此人声名曰王舍城长老贪心若仇，虽是贪欲，却能达到超越世间的最高法。又有细软柔和的长老索那，虽不多思其细腻之性，但长时间跋涉站立不停，不放弃努力，克服贪欲，达成最高解脱。还有相应长老称：“若心智能亲证非普通智慧之见，若我得到此智慧，愿受其礼。”魔王说：“若智慧能成就正道修行，我愿敬重。”称魔王因审视而彰显智慧之尊。如今因诸圣人所依之和尚导师传承，依止众生资质，于王者在侧时，示现殊胜。说“依当处”以示范。此处反复说贪欲如同火焰燃起之般，表示正贪之持续迫切；坚固不退，心思专注。这正是慧聪明之本，生于善妙正念之智慧之所以为最。
4. Moggallānasuttavaṇṇanā4. 摩嘎剌那经之义注
§826
826.Uddhaccapakatikāti vikkhittasabhāvā, vibbhantacittāti attho. Anavaṭṭhitatāya vipphanditacittatāya vipphandamānacittā. Tucchatāya naḷo viyāti naḷo, māno, uggato naḷo etesanti unnaḷāti āha – ‘‘unnaḷāti…pe… vuttaṃ hotī’’ti. Capalāti cāpalyatā nāma lolabhāvo. Murāti kharavacanā, pharusavacanāti attho. Vikiṇṇavācā nāma samphappalāpinoti vuttaṃ ‘‘asaṃyatavacanā’’tiādi. Paṭipattidhamme pamuṭṭhā vinaṭṭhā paṭivinaṭṭhā sati etesanti muṭṭhasatīti āha – ‘‘naṭṭhassatino’’ti. Ubbhantacittāti samādhino abhāvena uddhacceneva uparūpari bhantacittā. Pākatindriyā abhāvitakāyatāya gāmadārakā viya pakatibhūtaindriyā. Nemo vuccati bhūmiyā baddhabhāvanimittapadeso, gambhīro nemo etassāti gambhīranemo. Suṭṭhu nikhātotiādi tassa pādassa suppatiṭṭhitabhāvadassanaṃ.
826.所谓恼乱心性，意为分裂心。因无节制而生不安，意识动荡不定。无根之春藤狂乱生长，人们称之为野草。心性浮躁称为轻慢。粗野为恶毒言语。分散言语者，称为杂乱无章、不整体之言语。行为状态中，发作、未发作、顽固与不顽固，称为收摄与非收摄。无念则为无定。激扬之心态，如同无定上扬。感官无管理则如乡村小孩般自由放纵。称为无根无依，则指无底的状态。声称深远即为此意。“善为根基”者，示其脚步稳健安稳。
5. Uṇṇābhabrāhmaṇasuttavaṇṇanā5. 伍那巴婆罗门经之义注
§827
827.Pahānatthanti anuppādapahānatthaṃ.
827.放弃之目的，即为断除生起之意。
9. Iddhādidesanāsuttavaṇṇanā9. 神通等说示经之义注
§831
831.Abhiññāpādakaṃ catutthajjhānaṃ adhippetaṃ ‘‘iddhilābhāya pavattatī’’ti vacanato.
831.第四禅定之作用乃显现超凡通达，此说基于‘得力精进’而成。
10. Vibhaṅgasuttavaṇṇanā10. 分别经之义注
§832
832.Chandaṃ uppādetvāti bhāvanāchandaṃ uppādetvā. Līnākāroti bhāvanācittassa layāpatti. Kosajjena vokiṇṇāpajjanaṃ vuttaṃ.
832.生起贪欲者，从培养之意欲产生。懈怠状态，乃修行心灵沉溺之表现。古时者称此为瓦萨迦之垢染清除典范。
Evaṃ pasādābhāvena cittassa vikkhepāpatti, tattha pasāduppādanena yaṃ sampahaṃsanaṃ icchitabbaṃ, tassa uppādanākāraṃ dassetuṃ vuttaṃ ‘‘so buddhadhammasaṅghaguṇe āvajjetvā’’tiādi. Vatthukāme ārabbha vikkhitto punappunaṃ vikkhitto hotiyevāti vuttaṃ ‘‘anuvikkhitto’’ti. Uppathaṃ paṭipannassa cittassa daṇḍanaṭṭhena niggaṇhanaṭṭhena suttāni eva daṇḍoti suttadaṇḍo, tena suttadaṇḍena cittaṃ tajjetvā. Pañcakāmaguṇe ārabbha pavatto cittavikkhepo punappunaṃ uppajjatevāti vuttaṃ ‘‘anuvikkhitto anuvisaṭo’’ti.
如是，以欢喜安稳心志之力，心识之散乱及过失，可以由此欢喜发生而欲断除。当欲断除时，其断除之相现，应如教法中所示：“彼藉由佛法僧三宝之功德招引”，诸此等语。对世间欲念起首，心识反复散乱无法镇定，名为“反复散乱”。已修正正道之心，以鞭策及缚束象征之法，正法典籍即为鞭绳，用此鞭绳可断除心识。若由五欲功德起首，心识之散乱反复发生，即谓“反复未断”。
Purepacchābhāvo kammaṭṭhānassa manasikāravasena uggahavasena vāti tadubhayaṃ dassetuṃ ‘‘katha’’ntiādi vuttaṃ. Atilīnādīsu catūsu ṭhānesūti atilīnātipaggahitasaṃkhittaanuvikkhittasaññitesu catūsu ṭhānesu. Tattha bhāvanaṃ anajjhogāhetvāva saṅkoco atilīnatā, ajjhogāhetvā anto saṅkoco saṃkhittatā, antosaṅkhepo atipaggahitatā, accāraddhavīriyatā anuvikkhittatā. Bahiddhā visamavitakkānubhāvanaṃ āpajjanto dvattiṃsākāravasena aṭṭhikasaññāvasena vā gahetabbanti āha – ‘‘sarīravasena veditabba’’nti. Tenāha ‘‘uddhaṃ pādatalā’’tiādi (dī. ni. 2.377; ma. ni. 1.110).
以前未有前后之分，针对修行法门之意念及起念状态，为表现两者关系而问“如何”之类问题。于四处，即粗恶等四种不善心境之中，谓之粗恶“先集先散合成”处。此中，修习时若无分别，称为聚集受制，乃心之拘缩；有分别则为边界拘缩及紧缩状态。边界拘缩为过度集结，修习之精进使心稳定，谓之“随行不散”。外境苦恶心中生起时，其状如二十三角石头之拥塞，谓之以身体感知，故曰“身识”。于是说“上顿足底”等处（见弟子尼经二百七十七页，大毗尼一百一十页）。
Aññamaññaṃ asaṅkarato ākirīyanti pakārato ṭhapīyantīti ākārā, bhāgāti āha – ‘‘yehi ākārehīti yehi koṭṭhāsehī’’ti. Liṅgīyati sallakkhīyatīti liṅgaṃ, saṇṭhānaṃ. Nimīyati niddhāretvā paricchindīyatīti nimittaṃ, upaṭṭhānaṃ. Yo bhikkhūtiādi ālokasaññaṃ yo uggaṇhāti, taṃ dassanaṃ. Aṅgaṇeti vivaṭaṅgaṇe. Ālokasaññaṃ manasikaroti rattiyaṃ. Vīriyādīsupīti yathā ‘‘idha bhikkhu chandaṃ uppādetvā’’ti chande vitthāranayo vutto, vīriyādīsupi eso eva vitthāranayo yojetabbo.
各自不相混杂，而彼此作用安立者谓“形相”；“部分”者云：“以那等组成成部分”，谓之界处。谓“成因显现”，名为标相，意为缘起条件。谓“比库等即是见识者”，指识见现象。谓“院落”，为空旷场所。夜间观照诸识，谓之心意之观。谓“精进等”，如“此处比库起发诚愿”等言，谓详尽展开之义，谓精进等亦是同理详述，须予确立。
Pāsādakampanavaggavaṇṇanā niṭṭhitā. · 宫殿震动品释义已毕。
3. Ayoguḷavaggo
第三章 无糠杂篇
2. Ayoguḷasuttavaṇṇanā二、铁丸经释义
§834
834.Iminā catumahābhūtamayenāti iminā sabbalokapaccakkhena catūhi mahābhūtehi nibbattena catumahābhūtamayena. Manomayo pana nimmitakāyo bhagavato rucivasena paresaṃ paccakkho hoti. Omātīti avamāti. Ava-pubbo hi mā-saddo sattiatthopi hotīti ‘‘pahoti sakkotī’’ti attho vutto. Asambhinnapadanti asādhāraṇapadaṃ aññattha anāgatattā. Kāyassa citte samodahanaṃ āropanaṃ tannissitatākaraṇañca atthato cittagatiyā pavattanamevāti āha ‘‘cittagatiyā pesetī’’ti.
834.所谓由此四大所成，即以此普遍观照世间万物，因四大所成，名为四大成色之身。心所成形却随佛意趣而成异体，乃他别所感。所谓“米末”意为下有细微音，若有所闻之意，即谓“音响”，故曰“萨咖”。所谓异常之言，即非平常之词，且意义深妙。所谓“身心调和”含意，乃身与意互相推动，应当心下知晓，故说“心之运动之发”。
Tattha cittagatigamanaṃ nāma cittavasena kāyassa pariṇāmanena ‘‘ayaṃ kāyo imaṃ cittaṃ viya hotū’’ti kāyassa cittena samānagatikatāṭhapanaṃ. Kathaṃ pana kāyo dandhapavattiko lahupavattinā cittena samānagatiko hotīti? Na sabbathā samānagatiko. Yatheva hi kāyavasena cittapariṇāmane cittaṃ sabbathā kāyena samānagatikaṃ na hoti. Na hi kadāci taṃ sabhāvasiddhena attano khaṇena avattitvā dandhavuttikassa rūpadhammassa vasena pavattituṃ sakkoti, ‘‘idaṃ cittaṃ ayaṃ kāyo viya hotū’’ti pana adhiṭṭhānena dandhagatikassa kāyassa anuvattanato yāva icchitaṭṭhānappatti, tāva kāyagatianulomeneva hutvā santānavasena pavattamānaṃ cittaṃ kāyagatiyā pariṇāmitaṃ nāma hoti. Evaṃ ‘‘ayaṃ kāyo idaṃ cittaṃ viya hotū’’ti adhiṭṭhānena pageva sukhalahusaññāya sampāditattā abhāvitiddhipādānaṃ viya dandhaṃ avattitvā yathā lahukaṃ katipayacittavāreneva icchitaṭṭhānappatti hoti, evaṃ pavattamāno kāyo cittagatiyā pariṇāmito nāma hoti, na ekacittakkhaṇeneva icchitaṭṭhānappattiyā, evañca katvā bāhāsamiñjanapasāraṇūpamāpi upacārena vinā suṭṭhutaraṃ yuttā hotīti. Aññathā dhammatāvilomatā siyā, nāpi dhammānaṃ lakkhaṇaññathattaṃ iddhibalena kātuṃ sakkā, bhāvaññathattameva pana kātuṃ sakkāti.
此中所谓心之运动，乃指心所作之身体变化，如「此身如彼心」。身为何能以杖击动，然以微弱运行与心同行？非一处总与心同动。正如身体变化未必时时随心所转，因其生理形态及惯性力量所限。然若意愿坚固棘人达成所愿处，便随身形自然运动，心随身体轨迹转变，此名为心之身体运行变化。由此有“此身如彼心”之观想，凭坚决意志而生。若无此，则无善力量助达此，形相性质差异难以成就，唯有依心意不同方可成功。
3-10. Bhikkhusuttādivaṇṇanā三至十、比库经等释义
§835-842
835-842. ‘‘Dvinnaṃ phalāna’’nti āgatasuttaṃ sandhāya ‘‘dve phalāni ādiṃ katvā’’ti vuttaṃ. Sesaṃ suviññeyyameva.
第835至842节。关于『两种果报』的经文，解释时说『二种果报起始有所为』。其余部分应当详加领悟。
Ayoguḷavaggavaṇṇanā niṭṭhitā. · 铁丸品释义已毕。
Iddhipādasaṃyuttavaṇṇanā niṭṭhitā. · 神足相应释义已毕。