18. Aparaaccharāsaṅghātavaggo · 18. 另一弹指结合品义注
18. Aparaaccharāsaṅghātavaggavaṇṇanā十八、其余字母组合品释义
§382
382.Accharāsaṅghātamattampīti idampi suttaṃ aggikkhandhūpamaaṭṭhuppattiyaṃyeva (a. ni. 7.72) vuttaṃ. Appanāppattāya hi mettāya vipāke kathāyeva natthi. Tassāyeva aṭṭhuppattiyā ayaṃ desanā āraddhāti veditabbā. Tattha paṭhamanti ‘‘gaṇanānupubbatā paṭhamaṃ, idaṃ paṭhamaṃ samāpajjatīti paṭhama’’nti vibhaṅge (vibha. 568) vuttatthameva. Jhānanti jhānaṃ nāma duvidhaṃ ārammaṇūpanijjhānañca lakkhaṇūpanijjhānañcāti. Tattha ārammaṇūpanijjhānaṃ nāma aṭṭha samāpattiyo. Tā hi pathavīkasiṇādino ārammaṇassa upanijjhānato ārammaṇūpanijjhānanti vuccanti. Lakkhaṇūpanijjhānanti vipassanāmaggaphalāni. Vipassanā hi aniccādivasena saṅkhāralakkhaṇassa upanijjhānato lakkhaṇūpanijjhānaṃ nāma, vipassanāya pana lakkhaṇūpanijjhānakiccaṃ maggena sijjhatīti maggo lakkhaṇūpanijjhānaṃ, phalaṃ suññataanimittaappaṇihita-lakkhaṇassa nibbānasseva upanijjhānato lakkhaṇūpanijjhānanti vuccati. Tattha imasmiṃ pana atthe ārammaṇūpanijjhānaṃ adhippetaṃ. Ko pana vādo ye naṃ bahulīkarontīti ye naṃ paṭhamajjhānaṃ bahulī karonti, punappunaṃ karonti, tesu vattabbameva natthi. Sesamettha heṭṭhā vuttanayeneva veditabbaṃ.
所谓行为感触之扰乱仅限于此，此经文乃如火聚合比喻所说之八种成就（《增支部》七章七十二节内亦有此说）。无常起灭之中，慈无漏之果报不复存在。此八成就正是由此教法而生之讲说。释义中先说“由计数依次而得初成就，名为初成就”，这是《分部释》（568页）所解释。禅定即称双重：一为境界止息，一为相迹止息。境界止息者即八种禅定成就，因由地境等所起境定止息而得名。相迹止息者则为观行道果，即智慧观照，此名为相迹止息。觉知观察行道，称为观相止息。果位中的相迹止息，是指道中修行，果中则为空相寂灭涅槃之止息。此处显彰境界止息。至于是否多重此说，若有人多作初禅持续修行，此处无所论及。剩余内容依旧应如上理解。
§383
383.Dutiyantiādīsupi ‘‘gaṇanānupubbatā dutiya’’ntiādinā (vibha. 579) nayena attho veditabbo.
至于次第等释亦有“由计数依次为次第成就”之说（《分部释》，579页），该义也应明了。
§386-387
386-387.Mettanti sabbasattesu hitapharaṇaṃ. Cetovimuttinti cittavimuttiṃ. Idha appanāppattāva mettā adhippetā. Karuṇādīsupi eseva nayo. Ime pana cattāro brahmavihārā vaṭṭaṃ honti, vaṭṭapādā honti, vipassanāpādā honti, diṭṭhadhammasukhavihārā honti, abhiññāpādā vā nirodhapādā vā honti. Lokuttarā pana na honti. Kasmā? Sattārammaṇattāti.
慈乃普利众生之善行。心解脱者即心之自在。此处慈念果报为主导，悲等亦然。此四梵行为轮回世间循环之基，亦是禅修之根本，或称观察之脚步，或称所见法之安乐驻处，乃超世间之境。缘何？因缘众生着相所得也。
§390
390.Kāyekāyānupassīti ānāpānapabbaṃ, iriyāpathapabbaṃ, catusampajaññapabbaṃ, paṭikūlamanasikārapabbaṃ , dhātumanasikārapabbaṃ, navasivathikāpabbāni, ajjhattaparikammavasena cattāri nīlādikasiṇānīti imasmiṃ aṭṭhārasavidhe kāye tameva kāyaṃ paññāya anupassanto. Viharatīti iriyati vattati. Iminā imassa aṭṭhārasavidhena kāyānupassanāsatipaṭṭhānabhāvakassa bhikkhuno iriyāpatho kathito hoti. Ātāpīti tasseva vuttappakārassa satipaṭṭhānassa bhāvanakavīriyena vīriyavā. Sampajānoti aṭṭhārasavidhena kāyānupassanāsatipaṭṭhānassa pariggāhikapaññāya sammā pajānanto. Satimāti aṭṭhārasavidhena kāyānupassanāpariggāhikāya satiyā samannāgato. Vineyya loke abhijjhādomanassanti tasmiṃyeva kāyasaṅkhāte loke pañcakāmaguṇikataṇhañca paṭighasampayuttadomanassañca vinetvā vikkhambhetvā kāye kāyānupassī viharatīti vuttaṃ hoti. Ettāvatā kāyānupassanāsatipaṭṭhānavasena suddharūpasammasanameva kathitanti veditabbaṃ.
观身法涵盖入出息观，行路观，四念处观，恶趣不净观，元素观察，九类苇叶色界，内行遍染等共十八类法门。此处指以此十八种方法观身，不以智慧观察身体即得正见。谓行即活动。依此十八类身观涵盖于念处修行中，修习者称行路观为首。精进即按教法修习念处之勤奋。正知为正智观察十八法身观。念为具足观察身法之念。调伏世间烦恼贪嗔痴忧恼，依此调伏，恒住身上，称为身念修行。止于此借身观念处修行，乃以净虑明摄影，于理实医。
Vedanāsu vedanānupassīti sukhādibhedāsu vedanāsu ‘‘sukhaṃ vedanaṃ vediyamāno sukhaṃ vedanaṃ vediyāmīti pajānāti. Dukkhaṃ, adukkhamasukhaṃ, sāmisaṃ vā sukhaṃ, nirāmisaṃ vā sukhaṃ, sāmisaṃ vā dukkhaṃ, nirāmisaṃ vā dukkhaṃ, sāmisaṃ vā adukkhamasukhaṃ, nirāmisaṃ vā adukkhamasukhaṃ vedanaṃ vediyamāno nirāmisaṃ adukkhamasukhaṃ vedanaṃ vediyāmīti pajānātī’’ti (dī. ni. 2.380; vibha. 363; ma. ni. 1.113) evaṃ vuttaṃ navavidhaṃ vedanaṃ anupassanto. Ātāpītiādinā panettha navavidhena vedanānupassanāsatipaṭṭhānassa bhāvanāpariggāhikānaṃ vīriyapaññāsatīnaṃ vasena attho veditabbo. Lokoti cettha vedanā veditabbā.
受法中应观受法。对乐苦等受，须观：“正当感受乐受方知道乐受；苦受、非苦乐、同质苦乐等受，亦皆感知。”《增支部》《分部释》《大念处经》等复赞九种受观。因以精进正慧观受法是进入十八受法念处修习基础。此处所谓世间，是指受法本身。
Cittadhammesupi eseva nayo. Ettha pana citte cittānupassīti ‘‘sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānātī’’ti (dī. ni. 2.381; vibha. 365; ma. ni. 1.114) evaṃ vitthārite soḷasappabhede citte tameva cittaṃ pariggāhikāya anupassanāya anupassantoti attho. Dhammesu dhammānupassīti ‘‘pañca nīvaraṇāni, pañcupādānakkhandhā, cha ajjhattikabāhirāyatanāni, satta bojjhaṅgā, cattāri ariyasaccānī’’ti (dī. ni. 2.382-403; vibha. 367-373; ma. ni. 1.115-136) evaṃ koṭṭhāsavasena pañcadhā vuttesu dhammesu dhammapariggāhikāya anupassanāya te dhamme anupassantoti attho. Ettha pana vedanānupassanāsatipaṭṭhāne ca cittānupassanāsatipaṭṭhāne ca suddhaarūpasammasanameva kathitaṃ, dhammānupassanāsatipaṭṭhāne rūpārūpasammasanaṃ. Iti imāni cattāripi satipaṭṭhānāni lokiyalokuttaramissakāneva kathitānīti veditabbāni.
心法亦应如是观。心观即观察有染心，谓“知心于染心中”，如《增支部》《分部释》《大念处经》述述十六法心分类，心法总该观察掌握。法法观者即观察法，五盖、五取集、六内外界、七觉支、四圣谛俱在观察范畴。依五蓋结五法及五类法中观察法，令人习摄。此处所说受法、心法观已明白纯净形象，法法观则纯形象相对相成。故此四念处即此四者于世间及出世间均可观照证悟。
§394
394.Anuppannānanti anibbattānaṃ. Pāpakānanti lāmakānaṃ. Akusalānaṃ dhammānanti akosallasambhūtānaṃ lobhādidhammānaṃ. Anuppādāyāti anibbattanatthāya. Chandaṃ janetīti kattukamyatākusalacchandaṃ uppādeti. Vāyamatīti payogaṃ parakkamaṃ karoti. Vīriyaṃ ārabhatīti kāyikacetasikavīriyaṃ karoti. Cittaṃpaggaṇhātīti teneva sahajātavīriyena cittaṃ ukkhipati. Padahatīti padhānavīriyaṃ karoti.
“无生者”为未生，意指尚未发生的事物。“恶者”为堕落者，意指恶劣的事物。“不善法”者，谓由不善根所生之法，诸如贪等法。“不生”者，为不生之义。所谓‘生欲’者，即生起想作事之不善意欲。“努力”者，谓出力行、奋发勇猛。“精进”者，即身心的精进努力。“摄心”者，借此先天精进摄持心念。“勤勉”者，彼此奋发精进之意。
Uppannānanti jātānaṃ nibbattānaṃ. Kusalānaṃ dhammānanti kosallasambhūtānaṃ alobhādidhammānaṃ. Ṭhitiyāti ṭhitatthaṃ. Asammosāyāti anassanatthaṃ. Bhiyyobhāvāyāti punappunabhāvāya. Vepullāyāti vipulabhāvāya. Bhāvanāyāti vaḍḍhiyā. Paripūriyāti paripūraṇatthāya. Ayaṃ tāva catunnaṃ sammappadhānānaṃ ekapadiko atthuddhāro.
“已生”者，指已出世、已发生者。“善法”者，谓由善根所生诸欲等法。“坚立”者，谓稳固成立之意。“无倦怠”者，为不懈怠之义。“增长”者，谓再三兴起精进。“广大”者，意为广大发展。“增长”者，为增长、增长之义。“充足”者，谓圆满无缺。此为四正勤之一，是四正勤中第一义、主要法门。
Ayaṃ pana sammappadhānakathā nāma duvidhā lokiyā lokuttarā ca. Tattha lokiyā sabbapubbabhāge hoti, sā kassapasaṃyuttapariyāyena lokiyamaggakkhaṇeyeva veditabbā. Vuttañhi tattha –
此所谓的四正勤说有世俗与出世俗（圣）的二种。其中文化世俗者，常在所有前边，须依迦叶所诠释法句而于世间道理时方可知解。已宣说过曰──
‘‘Cattārome, āvuso, sammappadhānā. Katame cattāro? Idhāvuso, bhikkhu ‘anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṃvatteyyu’nti ātappaṃ karoti, ‘uppannā me pāpakā akusalā dhammā appahīyamānā anatthāya saṃvatteyyu’nti ātappaṃ karoti, ‘anuppannā me kusalā dhammā anuppajjamānā anatthāya saṃvatteyyu’nti ātappaṃ karoti, ‘uppannā me kusalā dhammā nirujjhamānā anatthāya saṃvatteyyu’nti ātappaṃ karotī’’ti (saṃ. ni. 2.145).
“四种正勤，善友，何为四？其一，此处，若比库作是念：‘我恶劣不善法尚不生，对无益处’而起勤勉；‘我恶劣不善法已生但未灭，对无益处’而起勤勉；‘我善法尚不生，对无益处’而起勤勉；‘我善法已生正当灭，对无益处’而起勤勉。”（相应部2.145）
Ettha ca pāpakā akusalāti lobhādayo veditabbā. Anuppannākusalā dhammāti samathavipassanā ceva maggo ca. Uppannā kusalā nāma samathavipassanāva. Maggo pana sakiṃ uppajjitvā nirujjhamāno anatthāya saṃvattanako nāma natthi. So hi phalassa paccayaṃ datvāva nirujjhati . Purimasmimpi vā samathavipassanāva gahetabbāti vuttaṃ, taṃ pana na yuttaṃ. Evaṃ lokiyā sammappadhānakathā sabbapubbabhāge kassapasaṃyuttapariyāyena veditabbā. Lokuttaramaggakkhaṇe panetaṃ ekameva vīriyaṃ catukiccasādhanavasena cattāri nāmāni labhati.
这里之恶不善，须知含贪欲等根。“未生不善法”即指止观修行之道。“已生善法”为止观法门。所谓修道者，其生时产生作用，灭时止息，谓无常理。此因缘一住便灭。先前亦言止观法门应当时据取，然此非适用法。由是世俗四正勤说，通依迦叶所诠释法句于世间道理时方知解。至于出世道理之法，则四种名号借助一勃勃精进为“四力成就”而获得。
Tattha anuppannānaṃ pāpakānanti ettha ‘‘anuppanno ceva kāmacchando’’tiādīsu vuttanayena attho veditabbo. Uppannānaṃ pāpakānanti ettha catubbidhaṃ uppannaṃ vattamānuppannaṃ, bhutvāvigatuppannaṃ, okāsakatuppannaṃ, bhūmiladdhuppannanti. Tattha ye kilesā vijjamānā uppādādisamaṅgino, idaṃ vattamānuppannaṃ nāma. Kamme pana javite ārammaṇarasaṃ anubhavitvā niruddhavipāko bhutvā vigataṃ nāma, kammaṃ uppajjitvā niruddhaṃ bhutvā vigataṃ nāma. Tadubhayampi bhutvāvigatuppannanti saṅkhaṃ gacchati. Kusalākusalakammaṃ aññakammassa vipākaṃ paṭibāhitvā attano vipākassa okāsaṃ karoti, evaṃ kate okāse vipāko uppajjamāno okāsakaraṇato paṭṭhāya uppannoti vuccati, idaṃ okāsakatuppannaṃ nāma. Pañcakkhandhā pana vipassanāya bhūmi nāma, te atītādibhedā honti. Tesu anusayitakilesā pana atītā vā anāgatā vā paccuppannā vāti na vattabbā. Atītakkhandhesu anusayitāpi hi appahīnāva honti, anāgatakkhandhesu anusayitāpi appahīnāva honti, paccuppannakkhandhesu anusayitāpi appahīnāva honti, idaṃ bhūmiladdhuppannaṃ nāma. Tenāhu porāṇā – ‘‘tāsu tāsu bhūmisu asamugghātagatā kilesā bhūmiladdhuppannāti saṅkhaṃ gacchantī’’ti.
其中，“未生恶者”者，须依“未生者即有贪欲”等教文理解。“已生恶者”者，有四类已生成现行恶，未灭恶，间断恶，减弱恶，谓是。这里烦恼未现者谓“现行恶”。业力成熟所感受而止，称“已灭恶”。业尽而止，称“未生灭恶”。二者合称“未灭恶”。有善恶业，报感异己业果自心感受为“机缘生事”，故称“有机缘害现成事”。此谓间断恶。五蕴谓有观之地，诸蕴分为过去等三。于其中习气烦恼既是过去或未来，现者未曾断者，称“地不净已成现”。古语曰：“于诸地上，习气烦恼未荡净，谓为地不净现也。”
Aparampi catubbidhaṃ uppannaṃ samudācāruppannaṃ, ārammaṇādhiggahituppannaṃ, avikkhambhituppannaṃ, asamugghātituppannanti. Tattha sampati vattamānaṃyeva samudācāruppannaṃ nāma. Sakiṃ cakkhūni ummīletvā ārammaṇe nimitte gahite anussaritānussaritakkhaṇe kilesā nuppajjissantīti na vattabbā. Kasmā? Ārammaṇassa adhiggahitattā. Yathā kiṃ? Yathā khīrukkhassa kuṭhāriyā āhatāhataṭṭhāne khīraṃ na nikkhamissatīti na vattabbā, evaṃ. Idaṃ ārammaṇādhiggahituppannaṃ nāma. Samāpattiyā avikkhambhitakilesā pana imasmiṃ nāma ṭhānena uppajjissantīti na vattabbā. Kasmā? Avikkhambhitattā. Yathā kiṃ? Yathā khīrarukkhaṃ kuṭhāriyā āhaneyyuṃ, imasmiṃ nāma ṭhāne khīraṃ na nikkhameyyāti na vattabbaṃ, evaṃ. Idaṃ avikkhambhituppannaṃ nāma. Maggena asamugghātitakilesā pana bhavagge nibbattassāpi uppajjantīti purimanayeneva vitthāretabbaṃ. Idaṃ asamugghātituppannaṃ nāma.
此外，四种起因而生的分别是：由缘起生、由所缘的对象获得生、由不转移生、由未被摧毁生。在这里，正在运作的现象被称为“由缘起而生”。譬如眼识展开，抓取缘起的境相，在观察与执着的瞬间，不可能同时生起烦恼。为何？因由缘起的对象被已确得。怎么样？犹如奶树被棍棒击打的部位，牛奶不会流出，是不可能的。这即称作“由所缘的对象所获得生”。而通过定境不被搅乱的烦恼在此地出生也不成立。为何？因未被搅乱。怎么样？譬如乳树不会因用棍棒敲击而流乳一样，是不可能的。这即称“由不转移而生”。由道而不被摧毁的烦恼虽然于世尊处出现，也必须用先行方法加以论述。这即称作“由未被摧毁而生”。
Imesu uppannesu vattamānuppannaṃ, bhutvāvigatuppannaṃ, okāsakatuppannaṃ, samudācāruppannanti catubbidhaṃ uppannaṃ na maggavajjhaṃ, bhūmiladdhuppannaṃ, ārammaṇādhiggahituppannaṃ, avikkhambhituppannaṃ, asamugghātituppannanti catubbidhaṃ maggavajjhaṃ. Maggo hi uppajjamāno ete kilese pajahati. So ye kilese pajahati, te atītā vā anāgatā vā paccuppannā vāti na vattabbā. Vuttampi cetaṃ –
这四种现象中，现行而生的「由缘起而生」、过去而生的、未来尚未现行的以及由缘起而生的四种起因生的，在应断除烦恼的圣道境地有四色：由缘起而生、地生、由所缘的对象所获得生、不移转而生。正因为道境生，而能断除这些烦恼。既然如此，断除的烦恼不会是过去的、未至的或未来的，以下经典开示：
‘‘Hañci atīte kilese pajahati? Tena hi khīṇaṃyeva khepeti, niruddhaṃ nirodheti, atthaṅgataṃ atthaṅgameti, atītaṃ yaṃ natthi, taṃ pajahati. Hañci anāgate kilese pajahati? Tena hi ajātaṃ pajahati, anibbattaṃ anuppannaṃ apātubhūtaṃ pajahati, anāgataṃ yaṃ natthi, taṃ pajahati. Hañci paccuppanne kilese pajahati? Tena hi ratto rāgaṃ pajahati, duṭṭho dosaṃ, mūḷho mohaṃ, vinibaddho mānaṃ, parāmaṭṭho diṭṭhiṃ, aniṭṭhaṅgato vicikicchaṃ, thāmagato anusayaṃ pajahati, kaṇhasukkā dhammā yuganaddhā vattanti, saṃkilesiyā maggabhāvanā hotīti…pe… tena hi natthi maggabhāvanā, natthi phalasacchikiriyā, natthi kilesappahānaṃ, natthi dhammābhisamayoti. Atthi maggabhāvanā…pe… atthi dhammābhisamayoti. Yathā kathaṃ viya? Seyyathāpi taruṇo rukkho…pe… apātubhūtāyeva na pātubhavantī’’ti (paṭi. ma. 3.21).
「能否断除过去的烦恼？能；因断已尽，妨碍消灭，内心安稳，诸有生灭皆了知，过去已无存在者，一切断除。能否断除未来的烦恼？能；因断未生、不生不现、不突发，未来无存在者，一切断除。能否断除现在的烦恼？能；因断染贪、瞋恚、愚痴，收摄我慢，否定错误见，灭疑难，断存见，黑白相应现象并行，产生染污，有圣道生发……因此无圣道生发，无果实成就，无烦恼断除，无法得通。确有圣道生发……确有法得通。譬如如何？犹如年轻树木……未竭无损。」（摘自《巴利大毗婆沙》卷三三二页）
Iti pāḷiyaṃ ajātaphalarukkho āgato, jātaphalarukkho pana dīpetabbo. Yathā hi saphalo taruṇambarukkho, tassa phalāni manussā paribhuñjeyyuṃ, sesāni pātetvā pacchiyo pūreyyuṃ, athañño puriso taṃ pharasunā chindeyya. Tenassa neva atītāni phalāni nāsitāni honti, na anāgatapaccuppannāni ca nāsitāni. Atītāni hi manussehi paribhuttāni, anāgatāni anibbattāni, na sakkā nāsetuṃ. Yasmiṃ pana samaye so chinno, tadā phalāniyeva natthīti paccuppannānipi anāsitāni. Sace pana rukkho acchinno assa, athassa pathavīrasañca āporasañca āgamma yāni phalāni nibbatteyyuṃ, tāni nāsitāni honti. Tāni hi ajātāneva na jāyanti, anibbattāneva na nibbattanti, apātubhūtāneva na pātubhavanti. Evameva maggo nāpi atītādibhede kilese pajahati, nāpi na pajahati. Yesañhi kilesānaṃ maggena khandhesu apariññātesu uppatti siyā, maggena uppajjitvā khandhānaṃ pariññātattā te kilesā ajātāva na jāyanti, anibbattāva na nibbattanti, apātubhūtāva na pātubhavanti. Taruṇaputtāya itthiyā puna avijāyanatthaṃ byādhitānaṃ rogavūpasamanatthaṃ pītabhesajjehi vāpi ayamattho vibhāvetabbo. Evaṃ maggo ye kilese pajahati, te atītā vā anāgatā vā paccuppannā vāti na vattabbā. Na ca maggo kilese na pajahati. Ye pana maggo kilese pajahati, te sandhāya ‘‘uppannānaṃ pāpakāna’’ntiādi vuttaṃ.
由此可知，巴利文中“未生果实之树”已出现，”已生果实之树“则须加以教化。譬如丰实的青树，人们采食果实，余下果实脱落渐满原地，后有人采摘，过去的果实未死失，未来未生现，一直不能灭除。唯有采摘树木时，果实才真实消失。若树未被砍伐，土地肥力充足，将继续生新果实。那些果实未生则不死，未作不现，未遇不可得。正如是，道也非单为过去或未来烦恼而断，亦非断除。烦恼未被明白之蕴中生起，慧能明白蕴已断，烦恼不生不现不失。如同青树之例。至于未出生之烦恼及孕妇女医治症状等情况，此亦应分别细说。此理明了后，不能说道是断除过去、未来或现在的烦恼，道本身不生烦恼。若言道生起烦恼，则被斥为“起已生恶业境界”等不善名相。
Na kevalañca maggo kileseyeva pajahati, kilesānaṃ pana appahīnattā ye uppajjeyyuṃ upādinnakkhandhā, tepi pajahatiyeva. Vuttampi cetaṃ – ‘‘sotāpattimaggañāṇena abhisaṅkhāraviññāṇassa nirodhena satta bhave ṭhapetvā anamatagge saṃsāre ye uppajjeyyuṃ nāmañca rūpañca, etthete nirujjhantī’’ti (cūḷava. ajitamāṇavapucchāniddeso 6) vitthāro. Iti maggo upādinnato anupādinnato ca vuṭṭhāti. Bhavavasena pana sotāpattimaggo apāyabhavato vuṭṭhāti, sakadāgāmimaggo sugatibhavekadesato, anāgāmimaggo sugatikāmabhavato, arahattamaggo rūpārūpabhavato vuṭṭhāti. Sabbabhavehi vuṭṭhātiyevātipi vadanti.
道不单断除烦恼，且断除烦恼或不弃取之受著蕴。又说：「以入流果道慧、远离贪染识灭亡时，种下七生，名称及形色等相消灭断尽。」此为详细开示。故此，道涵盖生不生、取与不取之境界。依生灭轮回而论，道亦涵盖地狱等恶趣；依对应净土而言，为入圣境之道；若为不还果者成就佛境，此即阿拉汉道。故道存在于一切境界而起。
Atha maggakkhaṇe kathaṃ anuppannānaṃ uppādāya bhāvanā hoti, kathaṃ vā uppannānaṃ ṭhitiyāti? Maggappavattiyā eva. Maggo hi pavattamāno pubbe anuppannapubbattā anuppanno nāma vuccati. Anāgatapubbañhi ṭhānaṃ gantvā ananubhūtapubbaṃ vā ārammaṇaṃ anubhavitvā vattāro bhavanti; ‘‘anāgataṭṭhānaṃ āgatamha, ananubhūtaṃ ārammaṇaṃ anubhavāmā’’ti. Yā cassa pavatti, ayameva ṭhiti nāmāti ‘‘ṭhitiyā bhāvetī’’ti vattuṃ vaṭṭati. Evametassa bhikkhuno idaṃ lokuttaramaggakkhaṇe vīriyaṃ ‘‘anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāyā’’tiādīni cattāri nāmāni labhati. Ayaṃ lokuttaramaggakkhaṇe sammappadhānakathā. Imasmiṃ pana sutte lokiyalokuttaramissakāneva sammappadhānāni kathitāni.
关于道之生起修习于未生现法，以及现法之成立，乃由道的展开而成。道展开时，先至未来未遇之处，现前未见之缘相，进而发生断除功用，称之为“以成立为修习”。由此见，乞士在此超世间的道内，精勤修行断除四种不善现象。这即为超世间道的正确修学法。在经中所述，世间与超世间之修行法皆已陈达。
§398-401
398-401. Iddhipādesu chandaṃ nissāya pavatto samādhi chandasamādhi, padhānabhūtā saṅkhārā padhānasaṅkhārā. Samannāgatanti tehi dhammehi upetaṃ. Iddhiyā pādaṃ, iddhibhūtaṃ vā pādanti iddhipādaṃ. Sesesupi eseva nayo. Ayamettha saṅkhepo, vitthāro pana iddhipādavibhaṅge (vibha. 431 ādayo) āgato eva. Visuddhimagge (visuddhi. 2.382) panassa attho dīpito. Tatrāyaṃ bhikkhu yadā chandādīsu ekaṃ dhuraṃ nissāya vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇāti , tadāssa paṭhamiddhipādo pubbabhāge lokiyo, aparabhāge lokuttaro. Evaṃ sesāpīti. Imasmimpi sutte lokiyalokuttarāva iddhipādā kathitā.
关于四根成就中以意欲为依止而起的禅那称为「意欲禅那」，以此为本的行蕴称为「行根本」。持有此等具足诸法者，谓之具四根、根生。根者，是根本、根源，即是四根。其余亦同理。此处略述，详细分解则见四根论述章节。该义已在《净道论》中有所发扬说明。若比库于欲等处以一大持为依止，于此增长内观，成就阿拉汉果时，彼四根成就之第一根属于俗世，第二及以后的属出世间。如此为余义。此经中述及四根成就时，分别以俗世与出世间四根成就说明。此义显明，于此教法内所闻皆是俗世与出世间四根成就之分。
§402-406
402-406.Saddhindriyaṃ bhāvetītiādīsu saddhāva attano saddhādhure indaṭṭhaṃ karotīti saddhindriyaṃ. Vīriyindriyādīsupi eseva nayo. Bhāvetīti ettha pana ādikammiko yogāvacaro tīhi kāraṇehi saddhindriyaṃ visodhento saddhindriyaṃ bhāveti nāma. Vīriyindriyādīsupi eseva nayo. Vuttañhetaṃ –
「信根」意即由修习信心诸法等而成就此根，意谓信依其所依住而成坚定故称信根。在根系中，与精进根等类似。此处「修习」乃指最初行为禅修者由三缘清净信根，修行以净化信根，是名修习信根。其余精进根等亦同。经文中已有言及 ──
‘‘Assaddhe puggale parivajjayato, saddhe puggale sevato bhajato payirupāsato, pasādanīye suttante paccavekkhato imehi tīhākārehi saddhindriyaṃ visujjhati.
「不信之人避离，信者亲近、供养、恭敬、尊重，常思考而观察这三种形态，故信根得以清净。」
‘‘Kusīte puggale parivajjayato, āraddhavīriye puggale sevato bhajato payirupāsato, sammappadhāne paccavekkhato imehi tīhākārehi vīriyindriyaṃ visujjhati.
「怠惰者避离，精进者亲近、供养、恭敬、尊重，正当努力思惟而观察这三种形态，故精进根得以清净。」
‘‘Muṭṭhassatī puggale parivajjayato, upaṭṭhitassatī puggale sevato bhajato payirupāsato, satipaṭṭhāne paccavekkhato imehi tīhākārehi satindriyaṃ visujjhati.
「忘失正念者避离，具足正念者亲近、供养、恭敬、尊重，在正念念处修习并观察这三种形态，故念根得以清净。」
‘‘Asamāhite puggale parivajjayato, samāhite puggale sevato bhajato payirupāsato, jhānavimokkhe paccavekkhato imehi tīhākārehi samādhindriyaṃ visujjhati.
「心散乱者避离，心专注者亲近、供养、恭敬、尊重，于入定解脱中观察并思维这三种形态，故定根得以清净。」
‘‘Duppaññe puggale parivajjayato, paññavante puggale sevato bhajato payirupāsato, gambhīrañāṇacariyaṃ paccavekkhato imehi tīhākārehi paññindriyaṃ visujjhatī’’ti (paṭi. ma. 1.184-185).
『愚钝人若有所远离，智慧人若有所亲近、恭敬、依止，审察深妙智慧的修行时，这三种形态所表现的智慧根就得以洁净』，如（《大毗婆沙论》）所述。
Ettha ca gambhīrañāṇacariyaṃ paccavekkhatoti saṇhasukhumaṃ khandhantaraṃ, āyatanantaraṃ, dhātantaraṃ, indriyabalabojjhaṅgantaraṃ, maggantaraṃ, phalantarañca paccavekkhantassāti attho. Imesañhi tiṇṇaṃ tiṇṇaṃ kāraṇānaṃ vasena akatābhiniveso ādikammiko yogāvacaro saddhādhurādīsu abhinivesaṃ paṭṭhapetvā bhāvento avasāne vivaṭṭetvā arahattaṃ gaṇhati. So yāva arahattamaggā imāni indriyāni bhāveti nāma, arahattaphale patte bhāvitindriyo nāma hotīti. Evaṃ imānipi pañcindriyāni lokiyalokuttarāneva kathitānīti.
此处所说审察深妙智慧的修行，即细微考察五蕴之间、六入间、界限之间、根力与觉支之间、道果之间、果报之间等之间隙。以这三者为依止，开始修习断除迷恋，初期作意于信等诸根，逐渐修习并最终解除，取得阿拉汉果。至阿拉汉道时，这些根便是不断精进修习的灵根，果得后称为修习根。如此，这五根亦仅在世间、出世间二谛境内说法。
Saddhābalādīsu saddhāyeva akampiyaṭṭhena balanti saddhābalaṃ. Vīriyabalādīsupi eseva nayo. Ettha hi saddhā assaddhiye na kampati, vīriyaṃ kosajjena na kampati, sati muṭṭhassaccena na kampati, samādhi uddhacce na kampati, paññā avijjāya na kampatīti sabbānipi akampiyaṭṭhena balānīti vuccanti. Bhāvanānayo panettha indriyabhāvanāyaṃ vuttanayeneva veditabboti. Imāni lokiyalokuttarāneva kathitānīti.
信力等诸根中，唯以信根为坚固不可动摇的信的力量。精进力等诸根亦如是。因于信时不动摇，不信时亦不动摇；于精进时惰怠不动摇；正常念时不动摇；定时心不躁乱；慧时无明不动摇，故说一切诸根皆以坚固不可动摇为力。此处所说的修习力应知为這五根修习之力量。此种说法亦仅限于世间、出世间二重境界。
§418
418.Satisambojjhaṅgaṃ bhāvetīti ettha ayaṃ ādikammikānaṃ kulaputtānaṃ vasena saddhiṃ atthavaṇṇanāya bhāvanānayo. Tattha satisambojjhaṅgantiādinā nayena vuttānaṃ sattannaṃ ādipadānaṃ tāva ayamatthavaṇṇanā – satisambojjhaṅge tāva saraṇaṭṭhena sati, sā panesā upaṭṭhānalakkhaṇā, apilāpanalakkhaṇā vā. Vuttampi cetaṃ – ‘‘yathā, mahārāja , rañño bhaṇḍāgāriko rañño sāpateyyaṃ apilāpeti ‘ettakaṃ, mahārāja, hiraññaṃ, ettakaṃ suvaṇṇaṃ, ettakaṃ sāpateyya’nti. Evameva kho, mahārāja, sati uppajjamānā kusalākusalasāvajjānavajjahīnappaṇītakaṇhasukkasappaṭibhāge dhamme apilāpeti ime cattāro satipaṭṭhānā’’ti (mi. pa. 2.1.13) vitthāro. Apilāpanarasā, kiccavaseneva hissā etaṃ lakkhaṇaṃ therena vuttaṃ. Asammosarasā vā, gocarābhimukhībhāvapaccupaṭṭhānā. Sati eva sambojjhaṅgoti satisambojjhaṅgo.
418.修习念觉支——此处以出家弟子先天资质为基础，因此描述修习之路。所谓念觉支，乃七种始步觉支之一，称为念觉支。此觉支依念，恒有以下三种特征之一：护持法义、不受干扰、未被玷污。此等特征如同国王仓库守护者护宝不被玷污，乃保持藏物完整。念起时乐于正、邪、识、行、净五法，称为不被玷污的四念处。护持特征为不玷污之味，因其如工作性质之喜忧怒；不轻易惹恼；专注于觉知触域之外。念即为念觉支，故名念觉支。
Tattha bodhiyā, bodhissa vā aṅgoti bojjhaṅgo. Kiṃ vuttaṃ hoti? Yā hi ayaṃ dhammasāmaggīyāya lokiyalokuttaramaggakkhaṇe uppajjamānāya līnuddhaccapatiṭṭhānāyūhanakāmasukhaattakilamathānuyogaucchedasassatābhinivesādīnaṃ anekesaṃ upaddavānaṃ paṭipakkhabhūtāya satidhammavicayavīriyapītipassaddhisamādhiupekkhāsaṅkhātāya dhammasāmaggiyā ariyasāvako bujjhatīti katvā bodhīti vuccati, bujjhatīti kilesasantānaniddāya uṭṭhahati, cattāri vā ariyasaccāni paṭivijjhati, nibbānameva vā sacchikarotīti vuttaṃ hoti. Yathāha – ‘‘satta bojjhaṅge bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambuddho’’ti (saṃ. ni. 5.378; dī. ni. 3.143). Tassā dhammasāmaggisaṅkhātāya bodhiyā aṅgotipi bojjhaṅgo jhānaṅgamaggaṅgādayo viya . Yopesa yathāvuttappakārāya etāya dhammasāmaggiyā bujjhatīti katvā ariyasāvako bodhīti vuccati, tassa aṅgotipi bojjhaṅgo senaṅgarathaṅgādayo viya. Tenāhu aṭṭhakathācariyā – ‘‘bujjhanakassa puggalassa aṅgāti vā bojjhaṅgā’’ti.
此处所谓觉支者，即指觉者或觉所组成之觉支。何谓觉？是指因对法之自在调和而生起之觉知，断灭诸烦恼之流，深谙四圣谛真理及涅槃，故称觉。正如言：『修习七觉支，得无上正等觉』。此觉支在觉悟者中相互关联，如入禅、道等。依此，觉者与觉支如战车之毂辐。故注释师谓：『觉者即觉支者也』。
Apica ‘‘bojjhaṅgāti kenaṭṭhena bojjhaṅgā? Bodhāya saṃvattantīti bojjhaṅgā, bujjhantīti bojjhaṅgā, anubujjhantīti bojjhaṅgā, paṭibujjhantīti bojjhaṅgā, sambujjhantīti bojjhaṅgā’’ti iminā paṭisambhidānayenāpi (paṭi. ma. 2.17) bojjhaṅgattho veditabbo. Pasattho sundaro ca bojjhaṅgo sambojjhaṅgo, sati eva sambojjhaṅgo satisambojjhaṅgo, taṃ satisambojjhaṅgaṃ.
又言『何者为觉支？因觉而有觉支，觉即觉支，了解即觉支，体悟即觉支，彻悟即觉支』。据此分析，觉支之义应如斯理解。觉支清晰圆满，是念觉支；念觉支即为清净念觉支。此即念觉支之义。
Dhammavicayasambojjhaṅgantiādīsupi catusaccadhamme vicinatīti dhammavicayo. So pavicayalakkhaṇo, obhāsanaraso, asammohapaccupaṭṭhāno. Vīrabhāvato, vidhinā īrayitabbato ca vīriyaṃ. Taṃ paggahalakkhaṇaṃ, upathambhanarasaṃ , anosīdanapaccupaṭṭhānaṃ. Pīṇayatīti pīti. Sā pharaṇalakkhaṇā, tuṭṭhilakkhaṇā vā, kāyacittānaṃ pīṇanarasā, nesaṃyeva odagyapaccupaṭṭhānā. Kāyacittadarathappassambhanato passaddhi. Sā upasamalakkhaṇā, kāyacittadarathamaddanarasā, kāyacittānaṃ aparipphandasītibhāvapaccupaṭṭhānā. Samādhānato samādhi. So avikkhepalakkhaṇo, avisāralakkhaṇo vā, cittacetasikānaṃ sampiṇḍanaraso, cittaṭṭhitipaccupaṭṭhāno. Ajjhupekkhanato upekkhā. Sā paṭisaṅkhānalakkhaṇā, samavāhitalakkhaṇā vā, ūnādhikanivāraṇarasā, pakkhapātupacchedanarasā vā, majjhattabhāvapaccupaṭṭhānā. Sesaṃ vuttanayameva. Bhāvetīti brūheti vaḍḍheti, uppādetīti attho.
所谓法的检验觉支等，也即四圣谛中法的审察，称为法的检验。此检验具备辨别的特征、清晰明了的情味、不被迷惑的辅助。勇猛的表现以及应当发起的精进，是心得到的标志，稳定支撑的滋味，是其不动摇的辅助。所谓喜，是令人身心欢喜的滋味，可能表现为清净特征或满足特征，不涉及躁动的辅助。由令身心宁静安稳而得清净，谓之安静。所谓定，是精神专注，心识及心所聚合安住，具有不散乱或不间断之特征。由深入平等观照而得平等，谓之捨。所谓思，是反观回忆，即形成相应念头、因应念头的辅助，表现为除去不足及障碍、令其中道平衡的辅助。这些即前所说法的概要。我谓培育者即增广者、产生者、修习者之义。
Tattha cattāro dhammā satisambojjhaṅgassa uppādāya saṃvattantīti veditabbā satisampajaññaṃ muṭṭhassatipuggalaparivajjanatā upaṭṭhitassatipuggalasevanatā tadadhimuttatāti. Abhikkantādīsu hi sattasu ṭhānesu satisampajaññena, bhattanikkhittakākasadise muṭṭhassatipuggale parivajjanena, tissadattattheraabhayattherādisadise upaṭṭhitassatipuggale sevanena, ṭhānanisajjādīsu satisamuṭṭhāpanatthaṃ ninnapoṇapabbhāracittatāya ca satisambojjhaṅgo uppajjati. Tasmā ādikammiko kulaputto imehi catūhi kāraṇehi satisambojjhaṅgaṃ samuṭṭhāpetvā tadeva dhuraṃ katvā abhinivesaṃ paṭṭhapetvā anukkamena arahattaṃ gaṇhāti. So yāva arahattamaggā satisambojjhaṅgaṃ bhāveti nāma, phale patte bhāvito nāma hoti.
其中四种（法的检验、喜、定、思）乃念觉支起、流转之因，须知念觉知的自在性、拥有念觉知者的礼敬、实践念觉知者的随顺、以及念的生起为基础。在七处（指安住七处）由念觉知，依持舍念者礼敬、依现前念者随顺、为了安置念及解脱而念觉支产生。故此婴儿、贵族子弟，以这些四种缘起念觉支，承受其正念，建立深根，进而循序进道至阿拉汉。这四觉支在道上被培养，果证后被称为已成就。
Satta dhammā dhammavicayasambojjhaṅgassa uppādāya saṃvattanti paripucchakatā, vatthuvisadakiriyā, indriyasamattapaṭipādanā, duppaññapuggalaparivajjanā, paññavantapuggalasevanā, gambhīrañāṇacariyapaccavekkhaṇā, tadadhimuttatāti. Tattha paripucchakatāti khandhadhātuāyatanaindriyabalabojjhaṅgamaggaṅgajhānasamathavipassanānaṃ atthasannissitaparipucchābahulatā.
法的检验觉支从七法起，表现为广泛询问、清晰确立根本、调伏根感官、摈弃无明的伴侣、亲爱智慧之师、深入智慧的观察，及以其为归依。这其中广泛询问是指对蕴、界、处、根、力、觉支、修行、定、观等义理的反复多问和探究。
Vatthuvisadakiriyāti ajjhattikabāhirānaṃ vatthūnaṃ visadabhāvakaraṇaṃ. Yadā hissa kesanakhalomā dīghā honti, sarīraṃ vā uppannadosañceva sedamalamakkhitañca , tadā ajjhattikaṃ vatthu avisadaṃ hoti aparisuddhaṃ. Yadā pana cīvaraṃ jiṇṇaṃ kiliṭṭhaṃ duggandhaṃ vā hoti, senāsanaṃ vā uklāpaṃ, tadā bāhiraṃ vatthu avisadaṃ hoti aparisuddhaṃ. Tasmā kesādicchedanena uddhaṃvirecanaadhovirecanādīhi sarīrasallahukabhāvakaraṇena ucchādananahāpanena ca ajjhattikavatthu visadaṃ kātabbaṃ. Sūcikammadhovanarajanaparibhaṇḍakaraṇādīhi bāhiravatthu visadaṃ kātabbaṃ. Etasmiñhi ajjhattikabāhire vatthumhi avisade uppannesu cittacetasikesu ñāṇampi avisadaṃ hoti aparisuddhaṃ aparisuddhāni dīpakapallavaṭṭitelādīni nissāya uppannadīpasikhāya obhāso viya. Visade pana ajjhattikabāhire vatthumhi uppannesu cittacetasikesu ñāṇampi visadaṃ hoti parisuddhāni dīpakapallavaṭṭitelādīni nissāya uppannadīpasikhāya obhāso viya. Tena vuttaṃ – ‘‘vatthuvisadakiriyā dhammavicayasambojjhaṅgassa uppādāya saṃvattatī’’ti.
清晰确立根本是区分内外根本的分析。如头发、体毛多而杂乱，身上烦恼污浊，则内根不清净、不清晰；若衣毛陈旧污秽臭恶，床榻污秽，则外根不清净、不清晰。因此须通过断去头发、排出体内恶秽、沐浴清洗以及换洗衣服、更换寝具等，令内外根本清净。内外不清净时，即使心识亦无明晦暗，如同黑暗中的灯火微光；内外清净时，心识清明明晰，犹如明亮灯火普照。故所谓清晰确立根本即因这因缘而起。
Indriyasamattapaṭipādanā nāma saddhādīnaṃ indriyānaṃ samabhāvakaraṇaṃ. Sace hissa saddhindriyaṃ balavaṃ hoti, itarāni mandāni, tato vīriyindriyaṃ paggahakiccaṃ, satindriyaṃ upaṭṭhānakiccaṃ, samādhindriyaṃ avikkhepakiccaṃ, paññindriyaṃ dassanakiccaṃ kātuṃ na sakkoti. Tasmā taṃ dhammasabhāvapaccavekkhaṇena vā, yathā vā manasikaroto balavaṃ jātaṃ, tathā amanasikārena hāpetabbaṃ. Vakkalittheravatthu cettha nidassanaṃ. Sace pana vīriyindriyaṃ balavaṃ hoti, atha neva saddhindriyaṃ adhimokkhakiccaṃ kātuṃ sakkoti, na itarāni itarakiccabhedaṃ. Tasmā taṃ passaddhādibhāvanāya hāpetabbaṃ. Tatrāpi soṇattherassa vatthu dassetabbaṃ. Evaṃ sesesupi ekassa balavabhāve sati itaresaṃ attano kiccesu asamatthatā veditabbā.
调伏根感官指使信心等感官趋于平衡。若信根强盛，而他根稍弱，则无力发起勤根，且无力守护念根、调伏定根、观察智慧根。故须依其法性观察，若信根已强，则宜施以不随意的调伏。此以释迦长老所立根本为例。若勤根盛，则无法随时发起信根，且它余各根应遵循其自身差别作业。故应修习以稳固信根为主，常以此为资粮。于此又应观注索那长老所立根本。由此知一行众根中，若某根强盛，其他根在其职分中不调和的现象亦应认知。
Visesato panettha saddhāpaññānaṃ samādhivīriyānañca samataṃ pasaṃsanti. Balavasaddho hi mandapañño mudhappasanno hoti, avatthumhi pasīdati. Balavapañño mandasaddho kerāṭikapakkhaṃ bhajati , bhesajjasamuṭṭhito viya rogo atekiccho hoti. Cittuppādamatteneva kusalaṃ hotīti atidhāvitvā dānādīni akaronto niraye uppajjati. Ubhinnaṃ samatāya vatthusmiṃyeva pasīdati. Balavasamādhiṃ pana mandavīriyaṃ samādhissa kosajjapakkhattā kosajjaṃ abhibhavati. Balavavīriyaṃ mandasamādhiṃ vīriyassa uddhaccapakkhattā uddhaccaṃ abhibhavati. Samādhi pana vīriyena saṃyojito kosajje patituṃ na labhati, vīriyaṃ samādhinā saṃyojitaṃ uddhacce patituṃ na labhati. Tasmā taṃ ubhayaṃ samaṃ kattabbaṃ. Ubhayasamatāya hi appanā hoti.
此处特别称赞信、慧、定、精进三者的平衡。信强慧弱者是愚钝昏沉，难以深入理解；慧强信弱者则执著无明，性情偏激。单凭心根之起善是不够的，若轻率施舍等反生地狱。故此根本行法中，四种法的平衡尤当重视。信强定弱，精进不足则因定弱精神易松懈；精进强信弱则定力不足精进躁动。定若与精进结合则不易堕落，精进与定结合亦不易堕落。故二者应等同调和，才能安住于定。二者均衡则专注得以成就。
Apica samādhikammikassa balavatīpi saddhā vaṭṭati. Evañhi saddahanto okappento appanaṃ pāpuṇissati. Samādhipaññāsu pana samādhikammikassa ekaggatā balavatī vaṭṭati. Evañhi so appanaṃ pāpuṇāti. Vipassanākammikassa paññā balavatī vaṭṭati. Evañhi so lakkhaṇapaṭivedhaṃ pāpuṇāti. Ubhinnaṃ pana samatāyapi appanā hotiyeva. Sati pana sabbattha balavatī vaṭṭati. Sati hi cittaṃ uddhaccapakkhikānaṃ saddhāvīriyapaññānaṃ vasena uddhaccapātato kosajjapakkhikena ca samādhinā kosajjapātato rakkhati. Tasmā sā loṇadhūpanaṃ viya sabbabyañjanesu, sabbakammiko amacco viya ca sabbarājakiccesu, sabbattha icchitabbā. Tenāha – ‘‘sati ca pana sabbatthikā vuttā (saṃ. ni. 5.234) bhagavatā. Kiṃ kāraṇā? Cittañhi satipaṭisaraṇaṃ, ārakkhapaccupaṭṭhānā ca sati, na vinā satiyā cittassa paggahaniggaho hotī’’ti.
此外，修习定性功用者，信心亦增强。有信心者，如此专注修持，必能得至安止。修习定慧中，修定功用者专一心力尤为强盛，故亦能得至安止。观察功用者，智慧增长，因而得见诸法相状之真实。虽三者功用有所差异，但安止皆能成就。念念总能具足力量。念能摄持心，于躁郁无定及信、精进、智慧三资粮力的作用下，守护不由躁郁及粗心生乱而堕。故念如咸盐调和般，令诸法各具正味，各类修行众生皆需常行，不可缺失。经中亦说：『念遍处具足』，世尊云。何因缘？因念为心之护净，持守念与观察记忆，若无念则心难以受持固摄。
Duppaññapuggalaparivajjanā nāma khandhādibhedesu anogāḷhapaññānaṃ dummedhapuggalānaṃ ārakā parivajjanaṃ. Paññavantapuggalasevanā nāma samapaññāsalakkhaṇapariggāhikāya udayabbayapaññāya samannāgatapuggalasevanā. Gambhīrañāṇacariyapaccavekkhaṇā nāma gambhīresu khandhādīsu pavattāya gambhīrapaññāya pabhedapaccavekkhaṇā. Tadadhimuttatā nāma ṭhānanisajjādīsu dhammavicayasambojjhaṅgasamuṭṭhāpanatthaṃ ninnapoṇapabbhāracittatā. Tasmā ādikammiko kulaputto imehi sattahi kāraṇehi dhammavicayasambojjhaṅgaṃ samuṭṭhāpetvā tadeva dhuraṃ katvā abhinivesaṃ paṭṭhapetvā anukkamena arahattaṃ gaṇhāti. So yāva arahattamaggā dhammavicayasambojjhaṅgaṃ bhāveti nāma, phale patte bhāvito nāma hoti.
忤逆愚痴者，指于五蕴等法分别不明，心智能力贫乏的愚笨众生之违避敌对。智慧者之接近，乃指与具足平等智慧特质、具有圆满生灭智慧者之亲近。名为深妙智慧之行为观察者，于深妙五蕴等法中起动深妙智慧，以分辨法之真偽。所谓上证实者，指于住止处等建立了审察法之觉支，全身心恬静安稳者。于是，初行者、善子，以此七因缘而起步修正法觉支，断除贪恋，依顺地力循序渐进，最终成就阿拉汉果。修行至阿拉汉道境时此觉支方得成熟，成就以名之。
Ekādasa dhammā vīriyasambojjhaṅgassa uppādāya saṃvattanti – apāyabhayapaccavekkhaṇatā, ānisaṃsadassāvitā , gamanavīthipaccavekkhaṇatā, piṇḍapātāpacāyanatā, dāyajjamahattapaccavekkhaṇatā, satthumahattapaccavekkhaṇatā, jātimahattapaccavekkhaṇatā , sabrahmacārimahattapaccavekkhaṇatā, kusītapuggalaparivajjanatā, āraddhavīriyapuggalasevanatā, tadadhimuttatāti.
十一法缘起于精进觉支，包括：对地狱苦难之观察，察见因果，平坦行道考察，布施与受食的清净，视师尊之尊大，见生处之大，见出家人等之尊严，厌恶恶人之行为，亲近勤精进者等，共计十一法之缘起所成。
Tattha ‘‘nirayesu pañcavidhabandhanakammakaraṇato paṭṭhāya mahādukkhaṃ anubhavanakālepi, tiracchānayoniyaṃ jālakkhipakuminādīhi gahitakālepi, pājanakaṇṭakādippahāratunnassa pana sakaṭavahanādikālepi, pettivisaye anekānipi vassasahassāni ekaṃ buddhantarampi khuppipāsāhi āturībhūtakālepi, kālakañjikaasuresu saṭṭhihatthaasītihatthappamāṇena aṭṭhicammamatteneva attabhāvena vātātapādidukkhānubhavanakālepi na sakkā vīriyasambojjhaṅgaṃ uppādetuṃ. Ayameva te bhikkhu kālo’’ti evaṃ apāyabhayaṃ paccavekkhantassāpi vīriyasambojjhaṅgo uppajjati.
其中说：“即便因五种地狱的束缚业业所致，虽处极大苦难之时；仍受三恶道众生如夜叉、恶鬼等围攻之时；或车夫等驱役之时；又或饿鬼境界历千年之久，身受饥渴病苦之时；或遇风寒热痛难忍时，心皆难发起精进觉支。此即为比库修发精进觉支之时。”如是，即便观瞻危难者，精进觉支亦得生起。
‘‘Na sakkā kusītena nava lokuttaradhammā laddhuṃ, āraddhavīriyeneva sakkā, ayamānisaṃso vīriyassā’’ti evaṃ ānisaṃsadassāvinopi uppajjati. ‘‘Sabbabuddhapaccekabuddhamahāsāvakehi gatamaggova gantabbo, so ca na sakkā kusītena gantu’’nti evaṃ gamanavīthiṃ paccavekkhantassāpi uppajjati.
又云：“非由怠惰而得出世法，唯由勤奋。此即精进之真实缘故。”如是，观察因缘现起者，复言：“应随佛、阿拉汉、辟支佛、大弟子们所行之正道，不当由怠惰而成就。”如是，观察开途者也生起。
‘‘Ye taṃ piṇḍapātādīhi upaṭṭhahanti, ime te manussā neva ñātakā, na dāsakammakarā, nāpi taṃ nissāya jīvissāmāti te paṇītāni piṇḍapātādīni denti. Atha kho attano kārānaṃ mahapphalataṃ paccāsīsamānā denti. Satthārāpi ‘ayaṃ ime paccaye paribhuñjitvā kāyadaḷhībahulo sukhaṃ viharissatī’ti na evaṃ sampassatā tuyhaṃ paccayā anuññātā, atha kho ‘ayaṃ ime paribhuñjamāno samaṇadhammaṃ katvā vaṭṭadukkhato muccissatī’ti te paccayā anuññātā. So dāni tvaṃ kusīto viharanto na taṃ piṇḍapātaṃ apacāyissasi. Āraddhavīriyasseva hi piṇḍāpacāyanaṃ nāma hotī’’ti evaṃ piṇḍapātāpacāyanaṃ paccavekkhantassāpi uppajjati mahāmittattherassa viya piṇḍapātiyatissattherassa viya ca.
“凡倚赖布施受食等人为被供养者，虽为人类，却非亲属，亦非奴仆，若仅凭此难以身心维系，然彼等恭敬布施者，会以深厚因缘与自利报偿相应地供养。当导师亦观察此因缘，了知‘此人在此条件下，靠持之身心将得安乐’。但你未明白此因缘；反知其行布施而断除轮回忧苦。今你虽怠惰却不得弃布施，唯勤精进者能堪行此布施。”如此，观察布施断除者亦起，犹如长老大德所行。
Mahāmittatthero kira kassakaleṇe nāma paṭivasati. Tassa ca gocaragāme ekā mahāupāsikā theraṃ puttaṃ katvā paṭijaggati. Sā ekadivasaṃ araññaṃ gacchantī dhītaraṃ āha – ‘‘amma , asukasmiṃ ṭhāne purāṇataṇḍulā, asukasmiṃ khīraṃ, asukasmiṃ sappi, asukasmiṃ phāṇitaṃ, tava bhātikassa ayyamittassa āgatakāle bhattaṃ pacitvā khīrasappiphāṇitehi saddhiṃ dehi, datvā tvañca bhuñjeyyāsi. Ahaṃ pana hiyyo pakkaṃ pārivāsikabhattaṃ kañjiyena bhuttamhī’’ti. Divā kiṃ bhuñjissasi, ammāti? Sākapaṇṇaṃ pakkhipitvā kaṇataṇḍulehi ambilayāguṃ pacitvā ṭhapehi, ammāti.
长老摩诃蜜多曾在草屋村落居住。村中有一位大居士把自己的儿子奉献给他。一天，这位大居士到林中时，对女儿说道：“母亲，在不适之地，将陈年稻谷、不适牛奶、不适蜂蜜、不适发酵食物等，和你哥哥的朋友艾弥提一起共煮，共食，你也可一同享用。我昨天吃了用汤匙盛取的额外饭食。你白天打算吃什么，母亲？”她答道：“我会用炒熟的芝麻和酸汤烹煮稻谷浆汤，母亲。”
Thero cīvaraṃ pārupitvā pattaṃ nīharantova taṃ saddaṃ sutvā attānaṃ ovadi – ‘‘mahāupāsikā kira kañjiyena pārivāsikabhattaṃ bhuñji, divāpi kaṇapaṇṇambilayāguṃ bhuñjissati, tuyhaṃ atthāya pana purāṇataṇḍulādīni ācikkhati. Taṃ nissāya kho panesā neva khettaṃ na vatthuṃ na bhattaṃ na vatthaṃ paccāsīsati, tisso pana sampattiyo patthayamānā deti. Tvaṃ etissā tā sampattiyo dātuṃ sakkhissasi, na sakkhissasīti, ayaṃ kho pana piṇḍapāto tayā sarāgena sadosena samohena na sakkā gaṇhitu’’nti pattaṃ thavikāya pakkhipitvā gaṇṭhikaṃ muñcitvā nivattitvā kassakaleṇameva gantvā pattaṃ heṭṭhāmañce, cīvarañca cīvaravaṃse ṭhapetvā, ‘‘arahattaṃ apāpuṇitvā na nikkhamissāmī’’ti vīriyaṃ adhiṭṭhahitvā nisīdi. Dīgharattaṃ appamatto hutvā nivutthabhikkhu vipassanaṃ vaḍḍhetvā purebhattameva arahattaṃ patvā vikasamānamiva padumaṃ mahākhīṇāsavo sitaṃ karontova nikkhami. Leṇadvāre rukkhamhi adhivatthā devatā –
长老披起袈裟，摘下芭蕉叶听到这话，劝诫自己说：“这位大居士用汤匙食用额外饭食，白天还吃芝麻酸汤，却教你取陈年稻谷之类的食物。基于此，田地、粪堆、饭食和草料，皆不会契合此法。但其中三种财产俱足以保障生活。你能否获得这三种财产？不能。你的乞食之行因被世俗尘缘迷惑而不能顺利。” 他将芭蕉叶掷于旁，抽去绑绳回返草屋。把芭蕉叶整齐放下，袈裟依袈裟藏匿，立志：“未获阿拉汉果，不出家去。” 长时间专注，作为已出家比库，增长内观，依赖前饭，证得阿拉汉果，福德增长如莲花高洁，灭除大烦恼，纯净安住，遂出家。树下有天神遮伞称颂曰——
‘‘Namo te purisājañña, namo te purisuttama;
“敬礼你，善知识，敬礼你，至善的圣者，
Yassa te āsavā khīṇā, dakkhiṇeyyosi mārisā’’ti. –
你的烦恼已尽，正南方的魔军不可侵犯你。”——
Udānaṃ udānetvā, ‘‘bhante, piṇḍāya paviṭṭhānaṃ tumhādisānaṃ arahantānaṃ bhikkhaṃ datvā mahallakitthiyo dukkhā muccissantī’’ti āha. Thero uṭṭhahitvā dvāraṃ vivaritvā kālaṃ olokento ‘‘pātoyevā’’ti ñatvā pattacīvaraṃ ādāya gāmaṃ pāvisi.
他受到激励而振奋说：“尊者，施舍比库的乞食时，贤劫世尊的弟子于此地，将脱离痛苦。”长老起身开门，观时辰曰：“正是乞食时。”持起袈裟，进入村庄乞食。
Dārikāpi bhattaṃ sampādetvā ‘‘idāni me bhātā āgamissati, idāni me bhātā āgamissatī’’ti dvāraṃ olokayamānā nisīdi. Sā there gharadvāraṃ sampatte pattaṃ gahetvā sappiphāṇitayojitassa khīrapiṇḍapātassa pūretvā hatthe ṭhapesi. Thero ‘‘sukhaṃ hotū’’ti anumodanaṃ katvā pakkāmi. Sāpi taṃ olokayamānāva aṭṭhāsi. Therassa hi tadā ativiya parisuddho chavivaṇṇo ahosi, vippasannāni indriyāni, mukhaṃ bandhanā pavuttatālapakkaṃ viya ativiya virocittha.
女童也准备了饭食，心想：“兄长即将回来，兄长即将回来。”她坐于门口等待。她见到长老归来，接过芭蕉叶，盛入蜂蜜、酸汤合成的牛乳食物，置于手中。长老赞口称善，起身离开。她继续观望。那时长老形色清净，宛若月轮初露，眼根明达，面容光洁无暇，犹如光明照耀。
Mahāupāsikā araññato āgantvā ‘‘kiṃ, amma, bhātiko te āgato’’ti pucchi. Sā sabbaṃ taṃ pavattiṃ ārocesi. Upāsikā ‘‘ajja me puttassa pabbajitakiccaṃ matthakaṃ patta’’nti ñatvā ‘‘abhiramati te, amma, bhātā buddhasāsane, na ukkaṇṭhatī’’ti āha.
一位大居士从林中来到，问言：「阿嫂，弟兄为何来此？」她述说了一切经过。居士知晓「今日我儿弃家出家之因」，便言：「弟兄在佛法中感到欢喜，不生忧惧。」
Piṇḍapātikatissattheravatthu pana evaṃ veditabbaṃ – mahāgāme kira eko daliddapuriso dāruvikkayena jīvikaṃ kappeti. So teneva kāraṇena nāmaṃ labhitvā dārubhaṇḍakamahātisso nāma jāto. So ekadivasaṃ attano bhariyaṃ āha – ‘‘kiṃ amhākaṃ jīvitaṃ nāma, satthārā daḷiddadānassa mahapphalabhāvo kathito, mayañca nibaddhaṃ dātuṃ na sakkoma, pakkhikabhattamattaṃ datvā puna uppannaṃ salākabhattampi dassāmā’’ti. Sā ‘‘sādhu sāmī’’ti sampaṭicchitvā punadivase yathālābhena pakkhikabhattaṃ adāsi. Bhikkhusaṅghassa ca paccayehi nipparissayakālo hoti, daharasāmaṇerā paṇītabhojanāni bhuñjitvā ‘‘ayaṃ lūkhāhāro’’ti tesaṃ pakkhikabhattaṃ gahitamattakameva katvā tesaṃ passantānaṃyeva chaḍḍetvā gacchanti.
关于乞食者泰尊的故事，应当如是了解——据说在大城中，有一贫穷男子靠卖柴为生。正因如此，得名为“柴器大头”。某日，他对妻子说：「我们的生活如何？师长们称施贫者果报大，我等无法奉献，只能施鸟食，待新花生油获时，再供鲜花生油。」妻子答：「善哉，主人。」第二日，她按所承诺将鸟食施予乞食僧团。此时恰逢僧团吃斋，年少沙玛内拉享用佳食，谓此鸟食为污秽不洁，便将仅取鸟食少量而视之为污者弃弃而去。
Sā itthī taṃ disvā sāmikassa kathesi, ‘‘mayā dinnaṃ chaḍḍentī’’ti na pana vippaṭisārinī ahosi. Tassā sāmiko āha – ‘‘mayaṃ duggatabhāvena ayyānaṃ sukhena paribhuñjāpetuṃ nāsakkhimha. Kiṃ nu kho katvā ayyānaṃ manaṃ gahetuṃ sakkhissāmā’’ti? Athassa bhariyā āha – ‘‘kiṃ vadesi, sāmi, saputtakā duggatā nāma natthīti ayaṃ te dhītā, imaṃ ekasmiṃ kule ṭhapetvā dvādasa kahāpaṇe gaṇhitvā ekaṃ khīradhenuṃ āhara, ayyānaṃ khīrasalākabhattaṃ dassāma, evaṃ tesaṃ cittaṃ gaṇhituṃ sakkhissāmā’’ti. So sādhūti sampaṭicchitvā tathā akāsi. Tesaṃ puññena sā dhenu sāyaṃ tīṇi māṇikāni, pāto tīṇi māṇikāni khīraṃ deti. Sāyaṃ laddhaṃ dadhiṃ katvā punadivase tato gahitanavanītena sappiṃ katvā sasappiparisekaṃ khīrasalākabhattaṃ denti. Tato paṭṭhāya tassa gehe salākabhattaṃ puññavantāva labhanti.
女子见状，告知丈夫：「我把所给之物丢弃了。」丈夫却未生异议，言：「因我们罪业深重，不能令夫人安乐享受。然何以博得夫人之心？」妻子答：「主啊，那孩童于罪业中未堕落，这是你的女儿。为她置于一室，计十二咖吒银，买一头乳牛，令夫人得享牛奶花生油，如此可得她心。」丈夫赞许，遂行是事。功德感应，那乳牛于晚间呈献三宝石，晨起三宝石，赠牛奶。晚间得乳酪，翌日以新鲜花生油涂布，祭灌牛奶花生油。由此，夫妇庭院得福报，得牛奶花生油。
So ekadivasaṃ bhariyaṃ āha – ‘‘mayaṃ dhītu atthitāya lajjitabbato ca muttā, gehe ca no bhattaṃ ayyānaṃ paribhogārahaṃ jātaṃ. Tvaṃ yāva ahaṃ āgacchāmi, tāva imasmiṃ kalyāṇavatte mā pamajji. Ahaṃ kiñcideva katvā dhītaraṃ mocessāmī’’ti. So ekaṃ padesaṃ gantvā ucchuyantakammaṃ katvā chahi māsehi dvādasa kahāpaṇe labhitvā ‘‘alaṃ ettakaṃ mama dhītu mocanatthāyā’’ti te kahāpaṇe dussante bandhitvā ‘‘gehaṃ gamissāmī’’ti maggaṃ paṭipajji.
某日，他对妻子言：「我为你的利益略感羞愧，家中无斋饭供奉夫人。你待我归来，不要荒废善行。我略作所为，使你女儿得解脱。」遂至一处，作盐工事，半年得十二咖吒银，言：「为你女儿获此足够解脱。」积银绑好，曰：「我当归家。」
Tasmiṃ samaye ambariyamahāvihāravāsī piṇḍapātiyatissatthero ‘‘tissamahāvihāraṃ gantvā cetiyaṃ vandissāmī’’ti attano vasanaṭṭhānato mahāgāmaṃ gacchanto tameva maggaṃ paṭipajji. So upāsako theraṃ dūratova disvā ‘‘ekakova agantvā iminā ayyena saddhiṃ ekaṃ dhammakathaṃ suṇanto gamissāmi. Sīlavanto hi sabbakālaṃ dullabhā’’ti vegena theraṃ sampāpuṇitvā abhivādetvā saddhiṃ gacchanto velāya upakaṭṭhāya cintesi – ‘‘mayhaṃ hatthe puṭakabhattaṃ natthi, ayyassa ca bhikkhākālo sampatto, ayañca me paribbayo hatthe atthi, ekaṃ gāmadvāraṃ pattakāle ayyassa piṇḍapātaṃ dassāmī’’ti.
那时，安布利耶大寺的乞食者泰尊，身著袈裟，前往大城，欲礼敬提萨大寺并朝拜塔。途经，见一居士，心念：「一人独来，与此比库共闻法故同行。诚然持戒者极为难得。」遂迅速赶上泰尊，拜礼，同行。临近时，思虑：「我无单饭，他比库食期已至。且我手中有点积蓄，趁村门末班，将乞食呈给比库投食。」
Tassevaṃ citte uppannamatteyeva eko puṭakabhattaṃ gahetvā taṃ ṭhānaṃ sampatto. Upāsako taṃ disvā, ‘‘bhante, thokaṃ āgamethā’’ti vatvā taṃ upasaṅkamitvā āha – ‘‘kahāpaṇaṃ te, bho purisa, dammi, taṃ me puṭakabhattaṃ dehī’’ti. So cintesi – ‘‘imaṃ bhattaṃ imasmiṃ kāle māsakampi na agghati, ayañca mayhaṃ ekavāreneva kahāpaṇaṃ deti, bhavissatettha kāraṇa’’nti cintetvā ‘‘nāhaṃ kahāpaṇena demī’’ti āha. Evaṃ sante dve gaṇha, tīṇi gaṇhāti iminā niyāmena sabbepi te kahāpaṇe dātukāmo jāto. Itaro ‘‘aññepissa atthī’’ti saññāya ‘‘na demi’’cceva āha. Atha naṃ so āha – ‘‘sace me, bho, aññepi assu, tepi dadeyyaṃ. Na kho panāhaṃ attano atthāya gaṇhāmi, etasmiṃ me rukkhamūle eko ayyo nisīdāpito, tuyhampi kusalaṃ bhavissati, dehi me bhatta’’nti. Tena hi, bho, gaṇha, āhara te kahāpaṇeti kahāpaṇe gahetvā puṭakabhattaṃ adāsi. Upāsako bhattaṃ gahetvā hatthe dhovitvā theraṃ upasaṅkamitvā ‘‘pattaṃ nīharatha, bhante’’ti āha. Thero pattaṃ nīharitvā upaḍḍhabhatte dinne pattaṃ pidahi. Upāsako āha – ‘‘ayaṃ, bhante, ekasseva paṭiviso, na sakkā mayā ito bhuñjituṃ. Tumhākaṃyeva me atthāya imaṃ pariyesitvā laddhaṃ, gaṇhatha naṃ maṃ anukampaṃ upādāyā’’ti. Thero ‘‘atthi ettha kāraṇa’’nti gahetvā sabbaṃ paribhuñji. Upāsako dhamakaraṇena pānīyaṃ parissāvetvā adāsi. Tato niṭṭhitabhattakicce there ubhopi maggaṃ paṭipajjiṃsu.
于是，心生意念，取一单饭，至约定之处。居士见，言：「尊者，请给我一点。」比库念「此饭于当下月日尚未坏，且平时只给我一咖吒银，故此饭将有缘由」，便言：「我不与银。」如此交涉，二者各执一词，欲与其银施，为乞食者动心。另一人念：「若有人，此饭当予，然我不计私利。此处树下我坐一老长老，给你此饭，将来皆有善果。」于是取饭，授之。居士接饭，洗手，向比库言：「请收下树叶。」比库收叶，将其装装饭后放入叶中。居士言：「此饭为一人独享，我不能食。请你为我代求，我欠你慈悲。」比库言：「此处有缘故。」遂悉行奉施。居士以净水洗手，给予。乞食结束，二比库俱起身走道。
Thero upāsakaṃ pucchi – ‘‘kena kāraṇena tvaṃ na bhuñjasī’’ti. So attano gamanāgamanavidhānaṃ sabbaṃ kathesi. Thero taṃ sutvā saṃvegappatto cintesi – ‘‘dukkaraṃ upāsakena kataṃ, mayā pana evarūpaṃ piṇḍapātaṃ paribhuñjitvā etassa kataññunā bhavitabbaṃ. Sappāyasenāsanaṃ labhitvā tattheva chavimaṃsalohitesu sukkhantesupi nisinnapallaṅkeneva arahattaṃ appatvā na uṭṭhahissāmī’’ti. So tissamahāvihāraṃ gantvā āgantukavattaṃ katvā attano pattasenāsanaṃ pavisitvā paccattharaṇaṃ attharitvā tattha nisinno attano mūlakammaṭṭhānameva gaṇhi. So tāya rattiyā obhāsamattampi nibbattetuṃ nāsakkhi. Punadivasato paṭṭhāya bhikkhācārapalibodhaṃ chinditvā tadeva kammaṭṭhānaṃ anulomapaṭilomaṃ vipassi. Etenupāyena vipassanto sattame aruṇe saha paṭisambhidāhi arahattaṃ patvā cintesi – ‘‘ativiya me kilantaṃ sarīraṃ, kiṃ nu kho me jīvitaṃ ciraṃ pavattissati, na pavattissatī’’ti. Athassa appavattanabhāvaṃ disvā senāsanaṃ paṭisāmetvā pattacīvaramādāya vihāramajjhaṃ gantvā bheriṃ paharāpetvā bhikkhusaṅghaṃ sannipātesi.
长老向一位在家居士询问：“因何缘故你不受食？”那人详细述说自己外出归来的种种程序。长老闻之动心，思惟道：“由一名居士所行之事甚为艰难，而我却于此接受如此托钵而食，理应对此居士心怀感恩。得一简便安适的坐处，正如涂抹赤赭脂的僧衣一般干净，受安稳软垫之具，若能于此处证得阿拉汉果位，则绝不会起身离开。”于是长老前往提婆摩诃寺，完成访客之礼节，入座其所选处，转身固定个人修习场所。整夜在微光中静坐，无法生起动念。黎明时分，起身解脱身心疲惫，觉悟清明，断绝对僧侣行为准则的执著，心意流转于修习场所反复参悟。以此方法，晨曦之际伴随自觉分解，便得阿拉汉果，思过自言：“我的身躯已极为堪忧，生命又怎能长久存在？必定不久将灭亡！”观察不再起身之状，收拾坐具，携带袈裟入寺中，敲响法器召集比库僧团。
Saṅghatthero ‘‘kena bhikkhunāsaṅgho sannipātito’’ti pucchi. Mayā, bhanteti. Kimatthaṃ sappurisāti. Bhante, aññaṃ kammaṃ natthi, yesaṃ pana magge vā phale vā kaṅkhā atthi, te maṃ pucchantūti. Sappurisa tādisā nāma bhikkhū asantaṃ guṇaṃ na kathenti, amhākaṃ ettha kaṅkhā natthi. Kiṃ pana te saṃvegakāraṇaṃ ahosi, kiṃ paccayaṃ katvā arahattaṃ nibbattanti. Bhante, imasmiṃ mahāgāme valliyavīthiyaṃ dārubhaṇḍakamahātisso nāma upāsako attano dhītaraṃ bahi ṭhapetvā dvādasa kahāpaṇe gaṇhitvā tehi ekaṃ khīradhenuṃ gahetvā saṅghassa khīrabhattasalākaṃ paṭṭhapesi, so ‘‘dhītaraṃ mocessāmī’’ti cha māse yantasālāya bhatiṃ katvā dvādasa kahāpaṇe labhitvā ‘‘dhītaraṃ mocessāmī’’ti attano gehaṃ gacchanto antarāmagge maṃ disvā bhikkhācāravelāya sabbepi te kahāpaṇe datvā puṭakabhattaṃ gaṇhitvā sabbaṃ mayhaṃ adāsi. Ahaṃ taṃ piṇḍapātaṃ paribhuñjitvā idhāgantvā sappāyasenāsanaṃ labhitvā ‘‘piṇḍāpacāyanakammaṃ karissāmī’’ti visesaṃ nibbattesiṃ, bhanteti. Taṃ ṭhānaṃ sampattā catassopi parisā therassa sādhukāraṃ adaṃsu. Sakabhāvena saṇṭhātuṃ samattho nāma nāhosi. Thero saṅghamajjhe nisīditvā kathento kathentova ‘‘mayhaṃ kūṭāgāraṃ dārubhaṇḍakamahātissassa hatthena phuṭṭhakāleyeva calatū’’ti adhiṭṭhāya anupādisesāya nibbānadhātuyā parinibbāyi.
僧团长问：“由哪比库尼僧团召开？”答曰：“是我，尊者。”何以如此？问曰:“凡圣人，若其修行之道或果效遭疑，必有人质询。”圣人所称，谓比库不妄言非善，无所疑惑于此事。何因令诸圣觉者证得阿拉汉果？尊者答言：此大城内，有名为瓦里亚毗提的居士，外弃其女，集十二枚货币购买一头乳牛，以供养僧团乳食之用品。其语云：“我将释放我女。”十二个月内不断供养乳食。居士见我如是托钵受食，获一简便安适坐处，悉心思量“必当行托钵供养之事”，于是效法其行。其时四众中亦有多名长老赞誉此举。虽未必常能聚集，然长老于僧中坐，时言：“我如同瓦里亚毗提居士手足中关节，随时可转动。”乃于无执着地对断尽漏涅槃执著等法坚定决心，遂证不退转阿拉汉果位。
Kākavaṇṇatissamahārājā ‘‘eko kira thero parinibbuto’’ti sutvā vihāraṃ gantvā sakkārasammānaṃ katvā kūṭāgāraṃ sajjetvā theraṃ tattha āropetvā ‘‘idāni citakaṭṭhānaṃ gamissāmā’’ti ukkhipanto cāletuṃ nāsakkhi. Rājā bhikkhusaṅghaṃ pucchi – ‘‘atthi, bhante, therena kiñci kathita’’nti. Bhikkhū therena kathitavidhānaṃ ācikkhiṃsu. Rājā taṃ upāsakaṃ pakkosāpetvā ‘‘tayā ito sattadivasamatthake kassaci maggapaṭipannassa bhikkhuno puṭakabhattaṃ dinna’’nti pucchi. Āma, devāti. Kena te niyāmena dinnanti? So taṃ kāraṇaṃ sabbaṃ ārocesi. Atha naṃ rājā therassa kūṭāgāraṭṭhānaṃ pesesi – ‘‘gaccha taṃ theraṃ sañjāna, so vā añño vā’’ti. So gantvā sāṇiṃ ukkhipitvā therassa mukhaṃ disvā sañjānitvā dvīhi hatthehi hadayaṃ sandhārento rañño santikaṃ gantvā, ‘‘deva, mayhaṃ ayyo’’ti āha. Athassa rājā mahāpasādhanaṃ dāpesi. Taṃ pasādhetvā āgataṃ ‘‘gaccha bhātika mahātissa mayhaṃ, ayyāti vatvā kūṭāgāraṃ ukkhipā’’ti āha. Upāsako ‘‘sādhu, devā’’ti gantvā therassa pāde vanditvā ubhohi hatthehi ukkhipitvā attano matthake akāsi. Tasmiṃyeva khaṇe kūṭāgāraṃ ākāse uppatitvā citakamatthake patiṭṭhāsi. Tasmiṃ kāle citakassa catūhipi kaṇṇehi sayameva aggijālā uṭṭhahiṃsūti.
夜际，枷瓦那提萨摩大王闻讯“有一长老已证涅槃”，即前往寺院致以敬意，亲自整理课室，将长老安置其中，并告言：“今后将前往倒木场所。”长夜无法入睡。王问比库僧团：“有何事由尊者长老提及？”比库们将长老说过之言悉皆报告。王召来该居士问道：“此人竟于七日内将凡修行法者中有人得托钵供养？”答曰：“是，我的尊者。”王追问其为何如此行持？居士讲述事由。王随后差遣人往尊者课室，命曰：“去见尊者长老，无论其在何处。”此人前往，举起盐粒，见长老面容识别出其身份，合掌于胸膛，往王所处之地，称曰：“天人，我的尊师！”王十分欢喜，赐予丰厚礼物。此人告辞，回寺对尊者称：“众天哉。”二手合掌顶礼，凿穿头部，立于课室空气中。其时，居士耳朵突然起四支火焰般热痛发作。
‘‘Mahantaṃ kho panetaṃ satthu dāyajjaṃ, yadidaṃ satta ariyadhanāni nāma, taṃ na sakkā kusītena gahetuṃ. Yathā hi vippaṭipannaṃ puttaṃ mātāpitaro ‘ayaṃ amhākaṃ aputto’ti paribāhiraṃ karonti, so tesaṃ accayena dāyajjaṃ na labhati, evaṃ kusītopi idaṃ ariyadhanadāyajjaṃ na labhati, āraddhavīriyova labhatī’’ti dāyajjamahattaṃ paccavekkhatopi uppajjati.
“然而，此为尊者大遗产，即所谓七种圣宝，不可由伪善之人夺取。正如被遗弃之子受父母弃绝，因而未能继承遗产，伪善者亦不能承受此七圣宝遗产，只能得到发起努力的功德。”此种遗产伟大，经过深思亦生此觉知。
‘‘Mahā kho pana te satthā. Satthuno hi te mātukucchimhi paṭisandhiṃ gahaṇakālepi, abhinikkhamanepi, abhisambodhiyampi, dhammacakkappavattanayamakapāṭihāriyadevorohanaāyusaṅkhāravossajjanesupi, parinibbānakālepi dasasahassilokadhātu kampittha. Yuttaṃ nu te evarūpassa satthuno sāsane pabbajitvā kusītena bhavitu’’nti evaṃ satthumahattaṃ paccavekkhatopi uppajjati.
“这尊大师，正当其生于世之时，无论是与母亲相会、初出世时、成道时、初转法轮时、降魔时、寿终涅槃时，皆致诸天界动摇十千。他是否应于此般教法中出家，以伪善者身份而存活？”经仔细反思，此为对佛陀伟力之赞叹与认识。
‘‘Jātiyāpi tvaṃ idāni na lāmakajātiko, asambhinnāya mahāsammatapaveṇiyā āgataokkākarājavaṃse jātosi, suddhodanamahārājassa ca mahāmāyādeviyā ca nattā, rāhulabhaddassa kaniṭṭho, tayā nāma evarūpena jinaputtena hutvā na yuttaṃ kusītena viharitu’’nti evaṃ jātimahattaṃ paccavekkhatopi uppajjati.
“生而今时，不是寄生虫／寄生者而是大净戒之出身，乃入大净戒中出家，世尊的母亲纯洁无瑕，称为摩耶夫人，其子最小名曰拉胡喇，此人亦以此种特点，作为正觉者之子，岂适合以伪善者身份维持生存？”如此出生伟大，经过评估亦产生此认识。
‘‘Sāriputtamoggallānā ceva asīti mahāsāvakā ca vīriyeneva lokuttaradhammaṃ paṭivijjhiṃsu, tvaṃ etesaṃ sabrahmacārīnaṃ maggaṃ paṭipajjasi, na paṭipajjasī’’ti evaṃ sabrahmacārimahattaṃ paccavekkhatopi uppajjati.
「沙利班与摩诃迦旃延等十六大弟子，凭藉精进坚实地洞察了出世间法；你却未能遵行这些同修的修道道路。」这是对诸比库同修的大德修行状态的反观时所生的念头。
Kucchiṃ pūretvā ṭhitaajagarasadise vissaṭṭhakāyikacetasikavīriye kusītapuggale parivajjentassāpi, āraddhavīriye pahitatte puggale sevantassāpi, ṭhānanisajjādīsu viriyuppādanatthaṃ ninnapoṇapabbhāracittassāpi uppajjati. Tasmā ādikammiko kulaputto imehi ekādasahi kāraṇehi vīriyasambojjhaṅgaṃ samuṭṭhāpetvā tadeva dhuraṃ katvā abhinivesaṃ paṭṭhapetvā anukkamena arahattaṃ gaṇhāti. So yāva arahattamaggā vīriyasambojjhaṅgaṃ bhāveti nāma, phale patte bhāvito nāma hoti.
当充满瓶口、如同毒蛇蹲伏一般，以坚决的身心精进护持清净的人，即使在躯体遭受废弃、心志昏沉的状态下，仍以精勤的努力侍奉；又如卧坐起立等处，因修习精进而生的念头不退消减。故此，初发心的世家子，因这些十一缘起因素，生起精进的觉支，坚定地斩断贪着，生起坚决恳切的决心，依此渐进而得阿拉汉道。此种生起的精进觉支，甚至证得阿拉汉果位时仍不断增进。唯证得果位方称真正成熟修成。
Ekādasa dhammā pītisambojjhaṅgassa uppādāya saṃvattanti – buddhānussati, dhammasaṅghasīla^ cāgadevatānussati upasamānussati, lūkhapuggalaparivajjanatā, siniddhapuggalasevanatā, pasādanīyasuttantapaccavekkhaṇatā, tadadhimuttatāti.
十一法因生起喜觉支，此即为佛陀的回忆、法与僧的品行、布施天众的回忆、于不洁之人避害、于污染之人侍奉、审视清净经文、并生起对所讫境界的胜解等诸因。
Buddhaguṇe anussarantassāpi hi yāva upacārā sakalasarīraṃ pharamāno pītisambojjhaṅgo uppajjati, dhammasaṅghaguṇe anussarantassāpi, dīgharattaṃ akhaṇḍaṃ katvā rakkhitaṃ catupārisuddhisīlaṃ paccavekkhantassāpi, gihino dasasīlaṃ pañcasīlaṃ paccavekkhantassāpi, dubbhikkhabhayādīsu paṇītabhojanaṃ sabrahmacārīnaṃ datvā ‘‘evaṃnāma adamhā’’ti cāgaṃ paccavekkhantassāpi, gihinopi evarūpe kāle sīlavantānaṃ dinnadānaṃ paccavekkhantassāpi, yehi guṇehi samannāgatā devattaṃ pattā, tathārūpānaṃ guṇānaṃ attani atthitaṃ paccavekkhantassāpi, samāpattiyā vikkhambhite kilesā saṭṭhipi sattatipi vassāni na samudācarantīti paccavekkhantassāpi, cetiyadassanabodhidassanatheradassanesu asakkaccakiriyāya saṃsūcitalūkhabhāve buddhādīsu pasādasinehābhāvena gadrabhapiṭṭhe rajasadise lūkhapuggale parivajjentassāpi, buddhādīsu pasādabahule muducitte siniddhapuggale sevantassāpi, ratanattayaguṇaparidīpake pasādanīyasuttante paccavekkhantassāpi, ṭhānanisajjādīsu pītiuppādanatthaṃ ninnapoṇapabbhāracittassāpi uppajjati. Tasmā ādikammiko kulaputto imehi ekādasahi kāraṇehi pītisambojjhaṅgaṃ samuṭṭhāpetvā tadeva dhuraṃ katvā abhinivesaṃ paṭṭhapetvā anukkamena arahattaṃ gaṇhāti. So yāva arahattamaggā pītisambojjhaṅgaṃ bhāveti nāma, phale patte bhāvito nāma hoti.
回忆佛德者，乃至起受用诸供养时，喜觉支随之产生；回忆法与僧德者，长时不间断守护四净戒、观察居士十戒、五戒；于诸饥饿恐怖等时施予善食给比库同修，生起“彼如是谦恭无傲慢”的布施心；即便是居士，在此际也是持戒施有，回忆由此德行成就天界，回忆于此等德相证得真理，并回忆于所得果位后摧伏染污，继于六十七个甚至一百七十年间不复堕落；怀念佛陀与大德显示舍利塔、菩萨等圣影，若遇不洁之人行侍时，生起回避恶心；怀念诸佛众常显喜悦，侍奉信根坚固之人；于觉醒宝聚的辉光经文中观照；于卧坐起立等处，因生起喜悦觉念，不退转消减。由此，初发心的世家子，因十一缘起因素，生起喜觉支，斩断执著，生起坚决心，依此渐进而得阿拉汉道。此种生起的喜觉支，证得果位时亦称成熟。
Satta dhammā passaddhisambojjhaṅgassa uppādāya saṃvattanti – paṇītabhojanasevanatā, utusukhasevanatā, iriyāpathasukhasevanatā, majjhattapayogatā, sāraddhakāyapuggalaparivajjanatā, passaddhakāyapuggalasevanatā, tadadhimuttatāti.
七法因生起宁觉支：饲食善味、佐食适味、行路舒适、中道合用、敬信清净之人避害、敬信清净之人侍奉、及对境界的胜解。
Paṇītañhi siniddhaṃ sappāyabhojanaṃ bhuñjantassāpi, sītuṇhesu ca utūsu ṭhānādīsu ca iriyāpathesu sappāyautuñca iriyāpathañca sevantassāpi passaddhi uppajjati. Yo pana mahāpurisajātiko sabbautuiriyāpathakkhamo hoti, na taṃ sandhāyetaṃ vuttaṃ. Yassa sabhāgavisabhāgatā atthi, tasseva visabhāge utuiriyāpathe vajjetvā sabhāge sevantassa uppajjati. Majjhattapayogo vuccati attano ca parassa ca kammassakatapaccavekkhaṇā. Iminā majjhattapayogena uppajjati. Yo leḍḍudaṇḍādīhi paraṃ viheṭhayamāno vicarati, evarūpaṃ sāraddhakāyaṃ puggalaṃ parivajjentassāpi, saṃyatapādapāṇiṃ passaddhakāyaṃ puggalaṃ sevantassāpi, ṭhānanisajjādīsu passaddhiuppādanatthāya ninnapoṇapabbhāracittassāpi uppajjati. Tasmā ādikammiko kulaputto imehi sattahi kāraṇehi passaddhisambojjhaṅgaṃ samuṭṭhāpetvā tadeva dhuraṃ katvā abhinivesaṃ paṭṭhapetvā anukkamena arahattaṃ gaṇhāti. So yāva arahattamaggā passaddhisambojjhaṅgaṃ bhāveti nāma, phale patte bhāvito nāma hoti.
即便摄食清洁甘美食物，处于气候炎热、季节寒冷、与行路适宜处所、均能生起宁觉支。若为大丈夫，能断除一切行路之障，不应依止小乘之见。于众缘分别存在者，于其正分生起行路之安适而得宁觉支。所谓中道合用，谓审察自身与他人善恶业力之合用而成。由此中道合用而生起。若为怍走剑杖等而惊扰游行者，则生护持实足之诚敬心者，或护持宁静之人者，或卧坐起立等修行处所，因生起宁觉支念而不退失。由此，初发心的世家子，因这七种缘故生起宁觉支，燃起坚决信心，逐渐专注而得阿拉汉道。此生起的宁觉支，证得果位时亦称成熟。
Ekādasa dhammā samādhisambojjhaṅgassa uppādāya saṃvattanti – vatthuvisadakiriyatā, indriyasamattapaṭipādanatā, nimittakusalatā, samaye cittassa paggaṇhanatā, samaye cittassa niggaṇhanatā, samaye sampahaṃsanatā, samaye ajjhupekkhanatā, asamāhitapuggalaparivajjanatā, samāhitapuggalasevanatā, jhānavimokkhapaccavekkhaṇatā, tadadhimuttatāti. Tattha vatthuvisadakiriyatā ca indriyasamattapaṭipādanatā ca vuttanayeneva veditabbā.
十一法随着定觉支的生起而现起——依止净净清净之境、摄持六根之行为、善巧对治缘相、时机心的持守、时机心的收摄、时机心的放逸收摄、时机平等观察、不与不定人群往来、与定静人群相应、审视禅定与解脱之因缘等。况且，依止净净清净之境与摄持六根之行为应以此等所说来了知。
Nimittakusalatā nāma kasiṇanimittassa uggahakusalatā. Samaye cittassa paggaṇhanatāti yasmiṃ samaye atisithilavīriyatādīhi līnaṃ cittaṃ hoti, tasmiṃ samaye dhammavicayavīriyapītisambojjhaṅgasamuṭṭhāpanena tassa paggaṇhanaṃ. Samaye cittassa niggaṇhanatāti yasmiṃ samaye accāraddhavīriyatādīhi uddhataṃ cittaṃ hoti, tasmiṃ samaye passaddhisamādhiupekkhāsambojjhaṅgasamuṭṭhāpanena tassa niggaṇhanaṃ. Samaye sampahaṃsanatāti yasmiṃ samaye cittaṃ paññāpayogamandatāya vā upasamasukhānadhigamena vā nirassādaṃ hoti, tasmiṃ samaye aṭṭhasaṃvegavatthupaccavekkhaṇena saṃvejeti. Aṭṭha saṃvegavatthūni nāma – jātijarābyādhimaraṇāni cattāri, apāyadukkhaṃ pañcamaṃ, atīte vaṭṭamūlakaṃ dukkhaṃ, anāgate vaṭṭamūlakaṃ dukkhaṃ, paccuppanne āhārapariyeṭṭhimūlakaṃ dukkhanti. Ratanattayaguṇānussaraṇena ca pasādaṃ janeti. Ayaṃ vuccati ‘‘samaye sampahaṃsanatā’’ti.
善巧对治缘者，即对遍（光）相之缘的起用善巧。时机心持守者，谓于时机心中，心非懈怠缺力等所缠染，是以凭借法的觉发精进、喜乐觉支等而持守此心。时机心收摄者，谓于时机心中，心非怠惰奔放等所起，是以凭借宁静禅定、平等觉支等而收摄此心。时机心放逸收摄者，即于时机心中，因智慧运用减弱或由安乐而得无忧而不散乱，是以凭借八种激励缘起而被激发。八种激励缘者，即生死、衰老、病痛、死苦四种，地狱等恶趣苦第五，过去生死因缘之苦，第未来生死因缘之苦，当前饮食不正之苦等。忆念宝玉三法特能生起信心。此即所谓“时机心放逸收摄”。
Samaye ajjhupekkhanatā nāma yasmiṃ samaye sammāpaṭipattiṃ āgamma alīnaṃ anuddhataṃ anirassādaṃ ārammaṇe samappavattaṃ samathavīthipaṭipannaṃ cittaṃ hoti, tadāssa paggahaniggahasampahaṃsanesu na byāpāraṃ āpajjati sārathi viya samappavattesu assesu. Ayaṃ vuccati ‘‘samaye ajjhupekkhanatā’’ti. Asamāhitapuggalaparivajjanatā nāma upacāraṃ vā appanaṃ vā appattānaṃ vikkhittacittānaṃ puggalānaṃ ārakā parivajjanaṃ. Samāhitapuggalasevanatā nāma upacārena vā appanāya vā samāhitacittānaṃ sevanā bhajanā payirupāsanā. Tadadhimuttatā nāma ṭhānanisajjādīsu samādhiuppādanatthaṃyeva ninnapoṇapabbhāracittatā. Evañhi paṭipajjato esa uppajjati. Tasmā ādikammiko kulaputto imehi ekādasahi kāraṇehi samādhisambojjhaṅgaṃ samuṭṭhāpetvā tadeva dhuraṃ katvā abhinivesaṃ paṭṭhapetvā anukkamena arahattaṃ gaṇhāti. So yāva arahattamaggā samādhisambojjhaṅgaṃ bhāveti nāma, phale patte bhāvito nāma hoti.
时机平等观察者，即于时机心中，修行正法已入，处于非厌非散无忧境界，正行安稳之道，心无分别执着，犹如驾车手能调御四匹良马般，不为拘缚、收摄、放逸所染著。此即“时机平等观察”。不与不定人群往来者，谓回避于喧嚣散乱之群体，无论是邀约或沉溺于其间。与定静人群相应者，谓以接近或随顺方式，侍奉、供养拥有坚定心的人群。审视禅定解脱因缘者，谓心安住于诸住所等禅处，追求禅定生起的状态，甚至直至意念微细不起之境。而此等状态由心不生散逸所产生。依此修行者，即以这十一因缘而生起定觉支，并据此为基础，确立坚定执著，顺利证得阿拉汉果。修至阿拉汉道时，称此定觉支为已修。
Pañca dhammā upekhāsambojjhaṅgassa uppādāya saṃvattanti – sattamajjhattatā, saṅkhāramajjhattatā, sattasaṅkhārakelāyanapuggalaparivajjanatā, sattasaṅkhāramajjhattapuggalasevanatā tadadhimuttatāti. Tattha dvīhākārehi sattamajjhattataṃ samuṭṭhāpeti ‘‘tvaṃ attano kammena āgantvā attanova kammena gamissasi, esopi attano kammena āgantvā attanova kammena gamissati, tvaṃ kaṃ kelāyasī’’ti evaṃ kammassakatapaccavekkhaṇena ca, ‘‘paramatthato sattoyeva natthi, so tvaṃ kaṃ kelāyasī’’ti evaṃ nissattapaccavekkhaṇena cāti. Dvīhevākārehi saṅkhāramajjhattataṃ samuṭṭhāpeti ‘‘idaṃ cīvaraṃ anupubbena vaṇṇavikārañceva jiṇṇabhāvañca upagantvā pādapuñchanacoḷakaṃ hutvā yaṭṭhikoṭiyā chaḍḍanīyaṃ bhavissati, sace panassa sāmiko bhaveyya, nāssa evaṃ vinassituṃ dadeyyā’’ti evaṃ assāmikabhāvapaccavekkhaṇena ca, ‘‘anaddhaniyaṃ idaṃ tāvakālika’’nti evaṃ tāvakālikabhāvapaccavekkhaṇena cāti. Yathā ca cīvare, evaṃ pattādīsupi yojanā kātabbā.
五法随着舍觉支的生起而现起——自我正见、行正见、回避不当人群、与正见人群相应、审视行持等。其中文理显现者有二：一为自我正见生起，即观念自我由过去至未来相继相因，如“你所造作之业，必由你自业而受报，彼亦如是，你将归属于谁”之业力审视；二为行正见显现，即形色衣服逐渐变旧成破损，将予他人，不应毁坏，如“若有他人所有，不可损坏”等情态，以及观念其不永久、必将遗失。如衣服等他物，亦应如法酌量而以此类推。
Sattasaṅkhārakelāyanapuggalaparivajjanatāti ettha yo puggalo gihī vā attano puttadhītādike, pabbajito vā attano antevāsikasamānupajjhāyakādike mamāyati, sahattheneva nesaṃ kesacchedanasūcikammacīvaradhovanarajanapattapacanādīni karoti, muhuttampi apassanto ‘‘asuko sāmaṇero kuhiṃ, asuko daharo kuhi’’nti bhantamigo viya ito cito ca oloketi, aññena kesacchedanādīnaṃ atthāya ‘‘muhuttaṃ tāva asukaṃ pesethā’’ti yāciyamānopi ‘‘amhepi taṃ attano kammaṃ na kārema, tumhe naṃ gahetvā kilamissathā’’ti na deti, ayaṃ sattakelāyano nāma. Yo pana cīvarapattathālakakattarayaṭṭhiādīni mamāyati, aññassa hatthena parāmasitumpi na deti, tāvakālikaṃ yācito ‘‘mayampi imaṃ dhanāyantā na paribhuñjāma, tumhākaṃ kiṃ dassāmā’’ti vadati, ayaṃ saṅkhārakelāyano nāma.
回避不当人群者指如若某人为家人、子女，或出家人肩负庇护长住之责，若其于他人处做诸如剃发、清洗僧衣、点灯供养、焚香、送饭供乞等事，而对僧众等人不示好意，且一时间不见则以侍卫姿态如护法般环顾是谁病了、谁幼小等，若有剃发等所需，为其向他人求助“暂时托付此人”，又或受他人复命“此事非我所为，你们不可接受此恶业”，此即不当人群。与正见人群相应者，指近侍或供养此类持正见、心定者。审视行持即指在诸处所与坐具等为生起禅定方便之不散乱心而审察。由此而起修行。是以此生于生起这五因缘上，婴儿或世族子弟依此五因缘培养舍觉支，固守此法，建立坚定信解，依序证得阿拉汉果。于阿拉汉道上修持舍觉支时，谓已修。
Yo pana tesu dvīsupi vatthūsu majjhatto udāsino, ayaṃ sattasaṅkhāramajjhatto nāma. Iti ayaṃ upekkhāsambojjhaṅgo evarūpaṃ sattasaṅkhārakelāyanapuggalaṃ ārakā parivajjentassāpi, sattasaṅkhāramajjhattapuggalaṃ sevantassāpi, ṭhānanisajjādīsu taduppādanatthaṃ ninnapoṇapabbhāracittassāpi uppajjati. Tasmā ādikammiko kulaputto imehi pañcahi kāraṇehi upekkhāsambojjhaṅgaṃ samuṭṭhāpetvā tadeva dhuraṃ katvā abhinivesaṃ paṭṭhapetvā anukkamena arahattaṃ gaṇhāti. So yāva arahattamaggā upekkhāsambojjhaṅgaṃ bhāveti nāma, phale patte bhāvito nāma hoti. Iti imepi satta bojjhaṅgā lokiyalokuttaramissakāva kathitā.
于舍觉支中，所谓回避不当人群者，举例如人家主或父母子女，出家者或担负庇护住持等职责者，于自身不净不可观之处做差遣服事，如执刀剃发、洗涤衣服、点灯、焚香、拜服、送饭等事，却表现不喜悦，视之如矛盾，且于暂时不见时向他人打听“病了的沙玛内拉在哪里？年轻的沙玛内拉在哪里？”如哀伤父亲般四处张望，若为剃发等事向他人请托，对方谦辞说“暂时托付你吧”，且答复“我们也不作此恶业，勿取，请勿沾染”。此即回避不当人群。若是对衣服、佩藏、盖巾、托钵等个人所有物加持护念，若被他人恣意取用亦不以为苦，且当被请求时亦答曰“我们也不随意使用此物，待示贵处”，此即与行持相对应者。处于这两种状态中间的称为弃绝行持者，即于五造作行中间弃绝不理睬者。故此婴儿或世族子弟依此五因缘，勤习舍觉支，基此巩固执著，顺序证得阿拉汉。至于舍觉支，亦是超越世间世外的法，已如是所述。
§419
419.Sammādiṭṭhiṃ bhāvetīti aṭṭhaṅgikassa maggassa ādibhūtaṃ sammādiṭṭhiṃ brūheti vaḍḍheti. Sesapadesupi eseva nayo. Ettha pana sammādassanalakkhaṇā sammādiṭṭhi. Sammāabhiniropanalakkhaṇo sammāsaṅkappo. Sammāpariggāhalakkhaṇā sammāvācā. Sammāsamuṭṭhāpanalakkhaṇo sammākammanto. Sammāvodāpanalakkhaṇo sammāājīvo. Sammāpaggahalakkhaṇo sammāvāyāmo. Sammāupaṭṭhānalakkhaṇā sammāsati. Sammāsamādhānalakkhaṇo sammāsamādhi.
谓修习正见者，即修八支道首之初所成之正见。余文中亦同理。然于此处所谓正见者，特指正识之标志。正思惟之标志为正意念。正语之标志为正言辞。正业之标志为正行为。正命之标志为正生活。正精进之标志为正努力。正念之标志为正念觉知。正定之标志为正禅定。
Tesu ekekassa tīṇi tīṇi kiccāni honti. Seyyathidaṃ, sammādiṭṭhi tāva aññehipi attano paccanīkakilesehi saddhiṃ micchādiṭṭhiṃ pajahati, nirodhaṃ ārammaṇaṃ karoti, sampayuttadhamme ca passati tappaṭicchādakamohavidhamanavasena asammohato. Sammāsaṅkappādayopi tatheva micchāsaṅkappādīni ca pajahanti, nirodhañca ārammaṇaṃ karonti. Visesato panettha sammāsaṅkappo sahajātadhamme sammā abhiniropeti, sammāvācā sammā pariggaṇhāti, sammākammanto sammā samuṭṭhāpeti, sammāājīvo sammā vodāpeti, sammāvāyāmo sammā paggaṇhāti, sammāsati sammā upaṭṭhāti, sammāsamādhi sammā padahati.
于每一者皆有三种功用，如是者：正见期间，其能够与他人同除自身相续烦恼，舍弃邪见，生起灭谛趣向，观见诸法合相而无惑，如火烧除酷热般除无明。正思惟亦复如是，能除去邪意念，生起灭谛趣向。尤其正思惟者，由内在本性生起正意念。正语者能正当表示意。正业者正当发生行为。正命者正当维持生活。正努力正当努力修持。正念者正当守护觉察。正定者正当成就安住。
Api cesā sammādiṭṭhi nāma pubbabhāge nānākkhaṇā nānārammaṇā hoti, maggakāle ekakkhaṇā ekārammaṇā. Kiccato pana dukkhe ñāṇantiādīni cattāri nāmāni labhati. Sammāsaṅkappādayopi pubbabhāge nānakkhaṇā nānārammaṇā honti, maggakāle ekakkhaṇā ekārammaṇā. Tesu sammāsaṅkappo kiccato nekkhammasaṅkappo avihiṃsāsaṅkappo abyāpādasaṅkappoti tīṇi nāmāni labhati. Sammāvācādayo tayo pubbabhāge viratiyopi honti cetanāyopi, maggakkhaṇe pana viratiyova. Sammāvāyāmo sammāsatīti idampi dvayaṃ kiccato sammappadhānasatipaṭṭhānavasena cattāri nāmāni labhati. Sammāsamādhi pana pubbabhāgepi maggakkhaṇepi sammāsamādhiyeva.
即便此正见于早期有多种标识与缘起，于道期间乃一时一转念。虽行为所得苦、智等诸名四者。正思惟亦如是，于早期有多标识与缘起，于道期间乃一时一转念。其中正思惟名为出离意、无伤害意、不瞋恚意三者。正语等三者于早期有禁戒与意向，于道际彼禁戒恒存。正努力与正念即正勤与正觉察，均有二：行为与正精进念智如四名。正定于早期及道际皆为正定。
Iti imesu aṭṭhasu dhammesu bhagavatā nibbānādhigamāya paṭipannassa yogino bahukārattā paṭhamaṃ sammādiṭṭhi desitā. Ayañhi ‘‘paññāpajjoto paññāsattha’’nti (dha. sa. 16, 20, 29, 34) ca vuttā. Tasmā etāya pubbabhāge vipassanāñāṇasaṅkhātāya sammādiṭṭhiyā avijjandhakāraṃ vidhamitvā kilesacore ghātento khemena yogāvacaro nibbānaṃ pāpuṇāti. Tena vuttaṃ – ‘‘nibbānādhigamāya paṭipannassa yogino bahukārattā paṭhamaṃ sammādiṭṭhi desitā’’ti.
是以八法中，世尊为得涅槃之修行者，多次宣说第一为正见。有云：「智慧之灯，智慧之所依」。故藉此早期称为观慧所得之正见，断除无明谬见，破除烦恼盗贼，清净修行者乃得涅槃。以此经言：「得涅槃之修行者，多次宣说第一为正见」。
Sammāsaṅkappo pana tassā bahukāro, tasmā tadanantaraṃ vutto. Yathā hi heraññiko hatthena parivattetvā parivattetvā cakkhunā kahāpaṇaṃ olokento ‘ayaṃ kūṭo, ayaṃ cheko’’ti jānāti , evaṃ yogāvacaropi pubbabhāge vitakkena vitakketvā vitakketvā vipassanāpaññāya olokayamāno ‘‘ime dhammā kāmāvacarā, ime dhammā rūpāvacarādayo’’ti jānāti. Yathā vā pana purisena koṭiyaṃ gahetvā parivattetvā parivattetvā dinnaṃ mahārukkhaṃ tacchako vāsiyā tacchetvā kamme upaneti, evaṃ vitakkena vitakketvā vitakketvā dinnadhamme yogāvacaro paññāya ‘‘ime dhammā kāmāvacarā, ime dhammā rūpāvacarā’’tiādinā nayena paricchinditvā kamme upaneti. Tena vuttaṃ – ‘‘sammāsaṅkappo pana tassā bahukāro, tasmā tadanantaraṃ vutto’’ti.
然正思惟者乃其多事者，故次即说。譬如榛匠用手反复翻转，以目察看细木枝，“此为曲枝，此为直枝”知之；如是修行者于早期藉反复思想观慧观察，生知“此法为欲界法，此法为色界法”等。或人持筏迂回，若遇大树丛荫处便住，避难林间，亦如是反复察思，观照所持事理识，修正行动。是故言：“正思惟乃多行者，因故继后宣说。”
Svāyaṃ yathā sammādiṭṭhiyā, evaṃ sammāvācāyapi upakārako. Yathāha – ‘‘pubbe kho, gahapati, vitakketvā vicāretvā pacchā vācaṃ bhindatī’’ti (ma. ni. 1.463). Tasmā tadanantaraṃ sammāvācā vuttā.
正语亦自如是有益。犹言“昔时，居家男子精思细察，后乃断语。”因而继次正语宣说。
Yasmā pana idañcidañca karissāmāti paṭhamaṃ vācāya saṃvidahitvā loke kammante payojenti, tasmā vācā kāyakammassa upakārikāti sammāvācāya anantaraṃ sammākammanto vutto.
由于从起初发言就已认识言语，且在人间于行为之中支使使用，故言语是身业的辅助工具，即在正语之后称为正业。
Catubbidhaṃ pana vacīduccaritaṃ, tividhaṃ kāyaduccaritaṃ pahāya ubhayasucaritaṃ pūrentasseva yasmā ājīvaṭṭhamakasīlaṃ pūreti, na itarassa. Tasmā tadubhayānantaraṃ sammāājīvo vutto.
但言语恶行有四种，身恶行有三种，弃除两者恶行而修持两者善行，此乃业生之道中之品德修持，故两者善行相继称为正生活。
Evaṃ suddhājīvena ‘‘parisuddho me ājīvo’’ti ettāvatā paritosaṃ katvā suttappamattena viharituṃ na yuttaṃ, atha kho sabbairiyāpathesu idaṃ vīriyamārabhitabbanti dassetuṃ tadanantaraṃ sammāvāyāmo vutto.
以此纯净生活自称“我生活纯净”，止于此处满足于微弱的觉知而生活，则不相宜；应当激发于一切不正行中勇猛进行，故紧接此后称为正精进。
Tato āraddhavīriyenāpi kāyādīsu catūsu vatthūsu sati sūpaṭṭhitā kātabbāti dassanatthaṃ tadanantaraṃ sammāsati desitā.
又有正精进已起，即当惠持正念于身等四种境界而端正建置，故紧接此后宣说正念。
Yasmā pana evaṃ sūpaṭṭhitā sati samādhissa upakārānupakārānaṃ dhammānaṃ gatiyo samanvesitvā pahoti ekattārammaṇe cittaṃ samādhetuṃ, tasmā sammāsatiyā anantaraṃ sammāsamādhi desitoti veditabbo. Iti ayampi aṭṭhaṅgiko maggo lokiyalokuttaramissakova kathito.
以正念为缘，寻找有利有不利之法的趋向，专一致心于禅定，故紧接正念之后教授正定。由此可知，这乃八正道，无论世间或出世间皆称其为达至彼岸之道。
§427
427.Ajjhattaṃ rūpasaññītiādīsu ajjhattarūpe parikammavasena ajjhattaṃ rūpasaññī nāma hoti. Ajjhattañhi nīlaparikammaṃ karonto kese vā pitte vā akkhitārakāya vā karoti, pītaparikammaṃ karonto mede vā chaviyā vā hatthapādatalesu vā akkhīnaṃ pītakaṭṭhāne vā karoti, lohitaparikammaṃ karonto maṃse vā lohite vā jivhāya vā akkhīnaṃ rattaṭṭhāne vā karoti, odātaparikammaṃ karonto aṭṭhimhi vā dante vā nakhe vā akkhīnaṃ setaṭṭhāne vā karoti. Taṃ pana sunīlaṃ supītaṃ sulohitakaṃ suodātakaṃ na hoti, avisuddhameva hoti.
内在色蕴等诸法中，内在色知业称为内在色知。作内在蓝色触缘时，于头发、血肉及眼处分别为蓝色触缘；作黄色触缘时，于腧肉、脐腹、手足及眼睛周围的黄色骨处分别为黄色触缘；作红色触缘时，于肌肉、血及舌头、眼睛周围的红色血处分别为红色触缘；作白色触缘时，于骨头、牙齿、指甲及眼睛周围的白色骨处分别为白色触缘。但此蓝色非纯净的蓝、黄色非纯净的黄、红色非纯净的红、白色非纯净的白，乃是不净的色。
Ekobahiddhā rūpāni passatīti yassevaṃ parikammaṃ ajjhattaṃ uppannaṃ hoti, nimittaṃ pana bahiddhā. So evaṃ ajjhattaṃ parikammassa bahiddhā ca appanāya vasena ‘‘ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passatī’’ti vuccati. Parittānīti avaḍḍhitāni. Suvaṇṇadubbaṇṇānīti suvaṇṇāni vā honti dubbaṇṇāni vā, parittavaseneva idaṃ abhibhāyatanaṃ vuttanti veditabbaṃ. Tāni abhibhuyyāti yathā nāma sampannagahaṇiko kaṭacchumattaṃ bhattaṃ labhitvā ‘‘kiṃ ettha bhuñjitabbaṃ atthī’’ti saṅkaḍḍhitvā ekakabalameva karoti, evameva ñāṇuttariko puggalo visadañāṇo ‘‘kiṃ ettha parittake ārammaṇe samāpajjitabbaṃ atthi, nāyaṃ mama bhāro’’ti tāni rūpāni abhibhavitvā samāpajjati, saha nimittuppādenevettha appanaṃ pāpetīti attho. Jānāmipassāmīti iminā panassa ābhogo kathito. So ca kho samāpattito vuṭṭhitassa, na antosamāpattiyaṃ. Evaṃsaññī hotīti ābhogasaññāyapi jhānasaññāyapi evaṃsaññī hoti. Abhibhavasaññā hissa antosamāpattiyampi atthi, ābhogasaññā pana samāpattito vuṭṭhitasseva.
「单一从外观见色」者，指如是修习者其内心所现色相统一，而缘所依外境则多重。此内观统一、外境多样状态，称为「由内观色有统一、外境见色多样」者。所谓「围绕增多」即增长的意思。所谓「金色与非金色」则指色相中有金色或非金色，由此称为「色相为所围绕」应当了知。其「围绕」如同有造作家凭着部分粮食，当心思索「这里可食用何物」而聚焦单一心力。修行中智者具有清明——智慧明了者，亦如是以「此围绕所缘有何，应舍弃非我负担」的觉知力，驾驭并进入所缘色相。此乃与色相缘生，伴随缘起聚焦而生的入定状态。所谓「入定」此处指开始入定，而非入定之极深境界。此义里的「色相所缘」与入定心所是统一的，即以定心觉知此色相。至于「驾驭入定」的见解，则涵盖入定与其深入境界的调伏作用。
Appamāṇānīti vaḍḍhitappamāṇāni, mahantānīti attho. Abhibhuyyāti ettha pana yathā mahagghaso puriso ekaṃ bhattavaḍḍhitakaṃ labhitvā ‘‘aññampi hotu, kiṃ etaṃ mayhaṃ karissatī’’ti taṃ na mahantato passati, evameva ñāṇuttaro puggalo visadañāṇo ‘‘kiṃ ettha samāpajjitabbaṃ , nayidaṃ appamāṇaṃ, na mayhaṃ cittekaggatākaraṇe bhāro atthī’’ti tāni abhibhavitvā samāpajjati, saha nimittuppādenevettha appanaṃ pāpetīti attho.
「无限」指增长的无量数量，「广大」之意。所谓「围绕」者，如力大之人得一大块粮食，心思「愿更多，也该如何处理」而心不受其大数量压碍。如智慧明了者，亦以清明智慧觉知「此处应入定，而非无量，非我独力之累」，通过驾驭所缘而入定。加之伴随缘起而生的专注，使其入定。
Ajjhattaṃ arūpasaññīti alābhitāya vā anatthikatāya vā ajjhattarūpe parikammasaññāvirahito.
「内心无色相」指因失去所得、或无益故，心中无色相之修习入定——即未与色相缘起的离色入定。
Bahiddhā rūpāni passatīti yassa parikammampi nimittampi bahiddhāva uppannaṃ, so evaṃ bahiddhā parikammassa ceva appanāya ca vasena ‘‘ajjhattaṃ arūpasaññī ekova bahiddhā rūpāni passatī’’ti vuccati. Sesamettha catutthaabhibhāyatane vuttanayameva. Imesu pana catūsu parittaṃ vitakkacaritavasena āgataṃ, appamāṇaṃ mohacaritavasena, suvaṇṇaṃ dosacaritavasena, dubbaṇṇaṃ rāgacaritavasena . Etesañhi etāni sappāyāni, sā ca nesaṃ sappāyatā vitthārato visuddhimagge cariyaniddese vuttā.
「从外见色」指外境之修习与缘所均从外而生者。此对应内心无色相之修习且入定，谓修者依外境多样色相而起专注，以「内心无色相者仅此一」而名之。此为第四种「围绕所缘」之说。此四色境依入定之情况而言，边际是无量痴心，边际是金色烦恼，边际是非金色爱欲等。此中包含的诸恶习，即所谓恶相，已详述于清净道之修行。
Pañcamaabhibhāyatanādīsu nīlānīti sabbasaṅgāhakavasena vuttaṃ. Nīlavaṇṇānīti vaṇṇavasena. Nīlanidassanānīti nidassanavasena, apaññāyamānavivarāni asambhinnavaṇṇāni ekanīlāneva hutvā dissantīti vuttaṃ hoti. Nīlanibhāsānīti idaṃ pana obhāsavasena vuttaṃ, nīlobhāsāni nīlappabhāyuttānīti attho. Etena nesaṃ suvisuddhataṃ dasseti. Visuddhavaṇṇavaseneva hi imāni cattāri abhibhāyatanāni vuttāni. ‘‘Nīlakasiṇaṃ gaṇhanto nīlasmiṃ nimittaṃ gaṇhāti pupphasmiṃ vā vatthasmiṃ vā vaṇṇadhātuyā vā’’tiādikaṃ panettha kasiṇakaraṇañca parikammañca appanāvidhānañca sabbaṃ visuddhimagge vitthārato vuttameva. Imāni pana aṭṭha abhibhāyatanajjhānāni vaṭṭānipi honti vaṭṭapādakānipi vipassanāpādakānipi diṭṭhadhammasukhavihārānipi abhiññāpādakānipi nirodhapādakānipi, lokiyāneva pana na lokuttarānīti veditabbāni.
谓五种外境所缘，称为「蓝色」，此乃说明连结者的颜色。所谓「蓝色」是以颜色而言。所谓「蓝色的显现」指颜色的显现，未有障碍的纯净蓝色显现，体现正净。此处由此显明五色境界纯净清净如是之理。解释「蓝色遍法」，乃关于蓝色遍相作相、修习方法，以及在清净道中详说。此八种色境的入定，以及其相关之禅支、观支、于世间诸修及非世间皆有详说，但此仅限俗世层面。
§435
435.Rūpī rūpāni passatīti ettha ajjhattaṃ kesādīsu nīlakasiṇādīsu nīlakasiṇādivasena uppāditaṃ rūpajjhānaṃ rūpaṃ, taṃ assa atthīti rūpī. Bahiddhā rūpāni passatīti bahiddhāpi nīlakasiṇādīni rūpāni jhānacakkhunā passati. Iminā ajjhattabahiddhāvatthukesu kasiṇesu uppāditajjhānassa puggalassa cattāripi rūpāvacarajjhānāni dassitāni . Ajjhattaṃ arūpasaññīti ajjhattaṃ na rūpasaññī, attano kesādīsu anuppāditarūpāvacarajjhānoti attho. Iminā bahiddhāparikammaṃ katvā bahiddhāva uppāditajjhānassa puggalassa rūpāvacarajjhānāni dassitāni.
「色色所见」指此处因内境中诸发色入定，且以诸色境入定之色显现为意。此即内境由蓝色遍境等所生色身或诸色入定。谓「由色经验之色」，因此称为「色色」。「从外之色见」指由外境诸蓝色遍境色身所现色，亦能以禅悦之眼所见。由此内外二境在色相上所成就之四种内禅色观已为显现。所谓「内心无色相」者，意即其内心未与蓝色遍境等色相缘起的入定。此解释了外境形态与内在色禅之关系。
Subhantvevaadhimutto hotīti iminā suvisuddhesu nīlādīsu vaṇṇakasiṇesu jhānāni dassitāni. Tattha kiñcāpi antoappanāyaṃ subhanti ābhogo natthi, yo pana visuddhaṃ subhaṃ kasiṇārammaṇaṃ katvā viharati, so yasmā ‘‘subhanti adhimutto hotī’’ti vattabbataṃ āpajjati, tasmā evaṃ desanā katā. Paṭisambhidāmagge pana ‘‘kathaṃ subhantveva adhimutto hotīti vimokkho – idha bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati…pe… mettāya bhāvitattā sattā appaṭikkūlā honti. Karuṇāsahagatena…pe… muditāsahagatena…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati…pe… upekkhāya bhāvitattā sattā appaṭikkūlā honti. Evaṃ subhantveva adhimutto hotīti vimokkho’’ti (paṭi. ma. 1.212) vuttaṃ. Sabbaso rūpasaññānantiādīsu yaṃ vattabbaṃ, taṃ sabbaṃ visuddhimagge vuttameva.
所谓清净喜悦（subhanti）即是禅那的自在生起，此处教法中在诸净色相中，如蓝色等十二种色相修习者，禅那显示清净喜悦。此处“清净喜悦”无任何内在杂染，实则指修习已成清净悦相的色相。能够住于清净喜悦色相者，当说其“清净喜悦自在生起”，于是如是开示。又《正断道论》中有言“清净喜悦如何自在生起解脱？”，其义说：比库以慈心遍一方而住，因慈心增长众生无所逆害；以悲心遍一方，无逆害；以喜心遍一方，无逆害；以舍心遍一方，无逆害。由此故，清净喜悦故自在生起解脱。”（正断道论1.212）此中所说诸色等蕴皆从《清净道论》所义而来。
§443
443.Pathavikasiṇaṃ bhāvetīti ettha pana sakalaṭṭhena kasiṇaṃ, pathavi eva kasiṇaṃ pathavikasiṇaṃ. Parikammapathaviyāpi uggahanimittassāpi paṭibhāganimittassāpi taṃ nimittaṃ ārammaṇaṃ katvā uppannajjhānassāpi etaṃ adhivacanaṃ. Idha pana pathavikasiṇārammaṇaṃ jhānaṃ adhippetaṃ. Taṃ hesa bhāveti. Āpokasiṇādīsupi eseva nayo.
土界遍相的修习是指完整之遍相，即土界遍相亦即土界遍相。此中乃指围绕、起因及对治之遍相为缘，修持此遍相，产生禅那，此即“修习”。在诸遍相中，特别以土界遍相为主修。诸水界等亦用此理。
Imāni pana kasiṇāni bhāventena sīlāni sodhetvā parisuddhasīle patiṭṭhitena yvāssa dasasu palibodhesu palibodho atthi, taṃ upacchinditvā kammaṭṭhānadāyakaṃ kalyāṇamittaṃ upasaṅkamitvā attano cariyānukūlavasena yaṃ yassa sappāyaṃ, taṃ tena gahetvā kasiṇabhāvanāya ananurūpaṃ vihāraṃ pahāya anurūpe viharantena khuddakapalibodhupacchedaṃ katvā sabbaṃ bhāvanāvidhānaṃ aparihāpentena bhāvetabbāni. Ayamettha saṅkhepo, vitthāro pana visuddhimagge (visuddhi. 1.38 ādayo) vutto. Kevalañhi tattha viññāṇakasiṇaṃ nāgataṃ, taṃ atthato ākāsakasiṇe pavattaviññāṇaṃ. Tañca kho ārammaṇavasena vuttaṃ, na samāpattivasena. Tañhi anantaṃ viññāṇanti ārammaṇaṃ katvā esa viññāṇañcāyatanasamāpattiṃ bhāvento viññāṇakasiṇaṃ bhāvetīti vuccati. Imānipi dasa kasiṇāni vaṭṭānipi honti vaṭṭapādakānipi vipassanāpādakānipi diṭṭhadhammasukhavihāratthānipi abhiññāpādakānipi nirodhapādakānipi, lokiyāneva pana na lokuttarānīti.
以上各种遍相，修习者当在净戒严持的基础上，达到十种觉知中净觉知境界后断然摒弃杂染，依赖有益善友，依自己善根而取舍得宜，摄持遍相修持法。修习时应断除不相应之住，随顺相应之住而修，依小觉知划分彻底摄护诸法，全面乃至细微的修学方法都应完整不失地修习。此为略说，详说见《清净道论》（清净论 初38）。唯有意识遍相单独称呼意识遍相，实则是空界遍相之意识。此以遍相为缘起点，不以禅定境而名。以此无限意识为缘起，修习禅定理应名意识遍相。此十种遍相也可视为轮回之因、通达和证果之缘，尚属世间法而非出世间法。
§453
453.Asubhasaññaṃ bhāvetīti asubhasaññā vuccati uddhumātakādīsu dasasu ārammaṇesu uppannā paṭhamajjhānasahagatā saññā, taṃ bhāveti brūheti vaḍḍheti, anuppannaṃ uppādeti, uppannaṃ anurakkhatīti attho. Dasannaṃ pana asubhānaṃ bhāvanānayo sabbo visuddhimagge (visuddhi. 1.102 ādayo) vitthāritoyeva . Maraṇasaññaṃ bhāvetīti sammutimaraṇaṃ, khaṇikamaraṇaṃ, samucchedamaraṇanti tividhampi maraṇaṃ ārammaṇaṃ katvā uppajjanakasaññaṃ bhāveti, anuppannaṃ uppādeti, uppannaṃ anurakkhatīti attho. Heṭṭhā vuttalakkhaṇā vā maraṇassatiyeva idha maraṇasaññāti vuttā, taṃ bhāveti uppādeti vaḍḍhetīti attho. Bhāvanānayo panassā visuddhimagge (visuddhi. 1.167 ādayo) vitthāritoyeva. Āhāre paṭikūlasaññaṃ bhāvetīti asitapītādibhede kabaḷīkāre āhāre gamanapaṭikūlādīni nava paṭikūlāni paccavekkhantassa uppajjanakasaññaṃ bhāveti, uppādeti vaḍḍhetīti attho. Tassāpi bhāvanānayo visuddhimagge vitthāritoyeva. Sabbaloke anabhiratisaññaṃ bhāvetīti sabbasmimpi tedhātuke loke anabhiratisaññaṃ ukkaṇṭhitasaññaṃ bhāvetīti attho. Aniccasaññaṃbhāvetīti pañcannaṃ upādānakkhandhānaṃ udayabbayaññathattapariggāhikaṃ pañcasu khandhesu aniccanti uppajjanakasaññaṃ bhāveti. Anicce dukkhasaññaṃ bhāvetīti anicce khandhapañcake paṭipīḷanasaṅkhātadukkhalakkhaṇapariggāhikaṃ dukkhanti uppajjanakasaññaṃ bhāveti. Dukkhe anattasaññaṃ bhāvetīti paṭipīḷanaṭṭhena dukkhe khandhapañcake avasavattanākārasaṅkhātaanattalakkhaṇapariggāhikaṃ anattāti uppajjanakasaññaṃ bhāveti. Pahānasaññaṃ bhāvetīti pañcavidhaṃ pahānaṃ ārammaṇaṃ katvā uppajjanakasaññaṃ bhāveti. Virāgasaññaṃ bhāvetīti pañcavidhameva virāgaṃ ārammaṇaṃ katvā uppajjanakasaññaṃ bhāveti. Nirodhasaññaṃ bhāvetīti saṅkhāranirodhaṃ ārammaṇaṃ katvā uppajjanakasaññaṃ bhāveti. Nibbānaṃ ārammaṇaṃ katvā uppajjanakasaññantipi vadanti. Ettha ca sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññāti imāhi tīhi saññāhi balavavipassanā kathitā. Puna aniccasaññaṃ bhāvetītiādikāhi dasahi saññāhi vipassanāsamārambhova kathito.
修持不净观即于头骨等十种外形观缘起之初禅所随伴之感知，修之即所谓增长、称说、产生未生并保持已生者。十种不净的修行方法皆已于《清净道论》（清净论 初102）详述。修护死观即指观约定死、瞬息死、断灭死三种死，将之为缘修习，增长、产生、守护死观，如文下述死标记即死观，亦说增长产生。修食观不喜即指经历黑、黄等色恶变恶质食物等九种讨厌处检察生起之感，产生、增长。其余修持途径详见《清净道论》（清净论 初167）。修世间厌离观即于一切一切诸法与世间生厌离、害、恚之心起观。无常观即于五蕴中生起无常观，缘起五蕴不同变化。苦观即以修持五蕴因缘所成苦之标记为缘起苦观。无我观即观苦中五蕴无常、苦苦、无我之法相，生成无我观。断观即以五种断除法为缘起断观。离欲观以五种离欲法缘起离欲观。灭观以诸行灭为缘起灭观。涅槃观亦以涅槃为缘起灭观。以此三种观摄世间厌离、无常、苦，乃至强慧通达。又以无常观及其余十二种观为观修起点。
§473
473.Buddhānussatintiādīni vuttatthāneva.
关于佛恩报恩等义亦在本处语境内述说。
§483
483.Paṭhamajjhānasahagatanti paṭhamajjhānena saddhiṃ gataṃ pavattaṃ, paṭhamajjhānasampayuttanti attho. Saddhindriyaṃ bhāvetīti paṭhamajjhānasahagataṃ katvā saddhindriyaṃ bhāveti brūheti vaḍḍheti. Esa nayo sabbattha.
初禅所随伴者，谓初禅相俱；初禅相俱者，即初禅所随伴者。修习随伴禅定力者，即称说增长之意。此理广泛通行。
Aparaaccharāsaṅghātavaggavaṇṇanā. · 其余字母组合品释义。