3. Akammaniyavaggo · 3. 不适业品义注
2. Nīvaraṇappahānavaggavaṇṇanā二、盖断品释
§11
11. Dutiyassa paṭhame ekadhammampīti ettha ‘‘tasmiṃ kho pana samaye dhammā hontī’’tiādīsu (dha. sa. 121) viya nissattaṭṭhena dhammo veditabbo. Tasmā ekadhammampīti nissattaṃ ekasabhāvampīti ayamettha attho. Anuppannovāti ettha pana ‘‘bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya (ma. ni. 1.402; saṃ. ni. 2.11) yāvatā, bhikkhave, sattā apadā vā dvipadā vā’’ti (a. ni. 4.34; itivu. 90) evamādīsu viya samuccayattho vāsaddo daṭṭhabbo, na vikappattho. Ayañhettha attho – yena dhammena anuppanno ca kāmacchando uppajjati, uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṃvattati, tamahaṃ yathā subhanimittaṃ, evaṃ aññaṃ na passāmīti. Tattha anuppannoti ajāto asañjāto apātubhūto asamudāgato. Kāmacchandoti ‘‘yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā’’tiādinā (dha. sa. 1156) nayena vitthāritaṃ kāmacchandanīvaraṇaṃ. Uppajjatīti nibbattati pātubhavati. So panesa asamudācāravasena vā ananubhūtārammaṇavasena vā anuppanno uppajjatīti veditabbo. Aññathā hi anamatagge saṃsāre anuppanno nāma natthi.
第十一节第二段中所云“第一法唯有所依”，是说可藉此时所具诸法而了知法义，意指此处的法必具真实体。所谓“未现生”则指“为诸有情存续维系所缘之体（一切众生赖以存在、降生并相续的对象）”，如经文“众生或四足，或双足”（相应部、增支部所言）表明，是应理会为所依托者，不可转变者。此意为：借由此法，烦恼尚未现起，此时贪欲虽暂未生起，倘若生出，便会产生更多增长痴心怨憎之害，如同现出美妙良相，唯有此法方能透见余法非也。“未现生”意谓尚未出生，未曾染污，未曾降临，没有生起。所谓贪欲，是由“欲、贪、爱、喜、渴”等诸义所摄，是贪欲障蔽之因。谓其生起，即为发生、显现。此处应知，若未曾产生则为“未现生”；若因无殊行而无此种经验者亦是“未现生”。否则则在无尽轮回中，未现生位不存在。
Tattha ekaccassa vattavasena kileso na samudācarati, ekaccassa ganthadhutaṅgasamādhi- vipassanānavakammādīnaṃ aññataravasena. Kathaṃ? Ekacco hi vattasampanno hoti, tassa dveasīti khuddakavattāni cuddasa mahāvattāni cetiyaṅgaṇabodhiyaṅgaṇapānīyamāḷakauposathāgāraāgantukagamikavattāni ca karontasseva kileso okāsaṃ na labhati. Aparabhāge panassa vattaṃ vissajjetvā bhinnavattassa carato ayonisomanasikārañceva sativossaggañca āgamma uppajjati. Evampi asamudācāravasena anuppanno uppajjati nāma.
此处亦有所谓，有的情况下，烦恼虽不显现，但因部分精进断结及止观禅修等修行方法，得以暂时未生。其理为何？有些人身处戒律清净之处，即便于小誓戒或大誓戒，亦或依戒、寺院、学道、礼拜、来往等事严格生活者，烦恼不易生起，无法找到时机。然于后段，烦恼若弃守戒律，行于不正念、散乱心绪之中，终会因不善观法而再次生起烦恼。如此此处所讲为无殊行而暂时未生起烦恼之义。
Ekacco ganthayutto hoti, ekampi nikāyaṃ gaṇhāti dvepi tayopi cattāropi pañcapi. Tassa tepiṭakaṃ buddhavacanaṃ atthavasena pāḷivasena anusandhivasena pubbāparavasena gaṇhantassa sajjhāyantassa vācentassa desentassa pakāsentassa kileso okāsaṃ na labhati. Aparabhāge panassa ganthakammaṃ pahāya kusītassa carato ayonisomanasikārasativossagge āgamma uppajjati. Evampi asamudācāravasena anuppanno uppajjati nāma.
有人执著经典义理，对三藏佛语有清楚深入的理解，会以巴利文解说、理解及宣扬，因修学三藏知识，烦恼无隙可生。后段则是，若抛弃经义修学，不正念散乱心绪，将再次生烦恼。此亦为无殊行而暂时未生起烦恼的示例。
Ekacco pana dhutaṅgadharo hoti, terasa dhutaṅgaguṇe samādāya vattati. Tassa pana dhutaṅgaguṇe pariharantassa kileso okāsaṃ na labhati. Aparabhāge panassa dhutaṅgāni vissajjetvā bāhullāya āvattassa carato ayonisomanasikārasativossagge āgamma uppajjati. Evampi asamudācāravasena anuppanno uppajjati nāma.
有人出家持有三净衣，常守三净衣功德，长期持有清净法，令烦恼无处生起。然而，在后段若弃绝净衣，纵情放逸乱作，缘于不正念散乱心绪，烦恼必起。此亦为无殊行而暂时未生烦恼的体现。
Ekacco aṭṭhasu samāpattīsu ciṇṇavasī hoti, tassa paṭhamajjhānādīsu āvajjanavasiādīnaṃ vasena viharantassa kileso okāsaṃ na labhati. Aparabhāge panassa parihīnajjhānassa vā vissaṭṭhajjhānassa vā bhassādīsu anuyuttassa viharato ayonisomanasikārasativossagge āgamma uppajjati. Evampi asamudācāravasena anuppanno uppajjati nāma.
有人进入八禅中某禅定，长时住于初禅和中禅等禅相中，若因住定功德而烦恼无处生处，若弃禅定，住于呼吸及觉知处散乱，则烦恼必起。此亦显示无殊行而暂时未生之义。
Ekacco pana vipassako hoti, sattasu vā anupassanāsu aṭṭhārasasu vā mahāvipassanāsu kammaṃ karonto viharati. Tassevaṃ viharato kileso okāsaṃ na labhati. Aparabhāge panassa vipassanākammaṃ pahāya kāyadaḷhībahulassa viharato ayonisomanasikārasativossagge āgamma uppajjati. Evampi asamudācāravasena anuppanno uppajjati nāma.
有人修习观慧法，作七次不观或十八次大观慧功课，行持安住期间亦无烦恼。但若弃弃观慧禅修功课，专注于身体轻松静虑，则因不正念散乱，烦恼生起。此亦无殊行而暂时未生之义。
Ekacco navakammiko hoti, uposathāgārabhojanasālādīni kāreti. Tassa tesaṃ upakaraṇāni cintentassa kileso okāsaṃ na labhati. Aparabhāge panassa navakamme niṭṭhite vā vissaṭṭhe vā ayonisomanasikārasativossagge āgamma uppajjati. Evampi asamudācāravasena anuppanno uppajjati nāma.
有些人表现为新造业者，他们参加伍波萨他节、食堂等活动。由于频繁思虑这些辅助之具，烦恼无暇产生。可是在某一阶段，这些新造业已完成或减弱，不善的心念及不正思维、失念等依缘产生。如此这般，未被彻底净除的业依非善行为而生起。
Ekacco pana brahmalokā āgato suddhasatto hoti, tassa anāsevanatāya kileso okāsaṃ na labhati. Aparabhāge panassa laddhāsevanassa ayonisomanasikārasativossagge āgamma uppajjati. Evampi asamudācāravasena anuppanno uppajjati nāma. Evaṃ tāva asamudācāravasena anuppannassa uppannatā veditabbā.
有些人来到梵天世界，成为纯净觉者，其清净无染之故，烦恼无缘起。可是在另一阶段，当获得正行所需条件时，不正思维、失念等亦随缘生起。如此未彻底净除者因不正行为而起，应该明辨未被彻底净除者的出现。
Kathaṃ ananubhūtārammaṇavasena? Idhekacco ananubhūtapubbaṃ manāpiyaṃ rūpādiārammaṇaṃ labhati, tassa tattha ayonisomanasikārasativossagge āgamma rāgo uppajjati. Evaṃ ananubhūtārammaṇavasena anuppanno uppajjati nāma.
未亲见法相是如何而生？这里有人先前未亲见而喜爱身色等法相，因而引发不正思维、失念的烦恼。如此未亲见法相者，依此缘故未被净除的烦恼便生起。
Uppannoti jāto sañjāto nibbatto abhinibbatto pātubhūto. Bhiyyobhāvāyāti punappunabhāvāya. Vepullāyāti vipulabhāvāya rāsibhāvāya. Tattha sakiṃ uppanno kāmacchando na nirujjhissati, sakiṃ niruddho vā sveva puna uppajjissatīti aṭṭhānametaṃ. Ekasmiṃ pana niruddhe tasmiṃ vā ārammaṇe aññasmiṃ vā ārammaṇe aparāparaṃ uppajjamāno bhiyyobhāvāya vepullāya saṃvattati nāma.
所谓已生者，即是已出生、已成就、已停止、已归灭、现起状态。复次，其生起是反复持续，称为复起。其增长深广可谓繁多。此中，有时贪欲起而不止，有时虽止而又复起，故此成为各种状况。有一段时间是止而不行，有一段时间是着手或转移其他对象，这反复往复生起，被称为复起、增长状态。
Subhanimittanti rāgaṭṭhāniyaṃ ārammaṇaṃ. ‘‘Sanimittā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no animittā’’ti ettha nimittanti paccayassa nāmaṃ. ‘‘Adhicittamanuyuttena, bhikkhave, bhikkhunā pañca nimittāni kālena kālaṃ manasikātabbānī’’ti (ma. ni. 1.216) ettha kāraṇassa. ‘‘So taṃ nimittaṃ āsevati bhāvetī’’ti (a. ni. 9.35) ettha samādhissa. ‘‘Yaṃ nimittaṃ āgamma yaṃ nimittaṃ manasikaroto anantarā āsavānaṃ khayo hotī’’ti (a. ni. 6.27) ettha vipassanāya. Idha pana rāgaṭṭhāniyo iṭṭhārammaṇadhammo ‘‘subhanimitta’’nti adhippeto. Ayonisomanasikarototi. ‘‘Tattha katamo ayonisomanasikāro? Anicce niccanti, dukkhe sukhanti, anattani attāti, asubhe subhanti, ayonisomanasikāro uppathamanasikāro, saccavippaṭikūlena vā cittassa āvajjanā anvāvajjanā ābhogo samannāhāro manasikāro. Ayaṃ vuccati ayonisomanasikāro’’ti (vibha. 936) imassa manasikārassa vasena anupāyena manasikarontassāti.
"殊胜缘起"是指由贪欲等基因产生的善缘，称为善缘。世尊告诫众比库，恶业及不善法因无善缘而不生起。经文中言及观察五种缘起，应时正念修习。若修持深入，烦恼消灭。贪欲所系法称为"殊胜缘起"。不正思维即非相应之思维，譬如常变异、苦乐、我非我、美不美等真相逆转之念，是令人心乱的思维。此即称为不正思维，因之而生烦恼。
§12
12. Dutiye byāpādoti bhattabyāpatti viya cittassa byāpajjanaṃ pakativijahanabhāvo. ‘‘Tattha katamaṃ byāpādanīvaraṇaṃ? Anatthaṃ me acarīti āghāto jāyatī’’ti (dha. sa. 1160) evaṃ vitthāritassa byāpādanīvaraṇassetaṃ adhivacanaṃ. Paṭighanimittanti aniṭṭhaṃ nimittaṃ. Paṭighassapi paṭighārammaṇassapi etaṃ adhivacanaṃ. Vuttampi cetaṃ aṭṭhakathāyaṃ – ‘‘paṭighampi paṭighanimittaṃ, paṭighārammaṇopi dhammo paṭighanimitta’’nti. Sesamettha kāmacchande vuttanayeneva veditabbaṃ. Yathā cettha, evaṃ ito paresupi. Tattha tattha hi visesamattameva vakkhāmāti.
第二为嗔恚者，如同饭类破坏心意般，心生扰乱不和状态。何为嗔恚障？谓“我不应这样行，我遭受害苦”，这是心中产生的抵触激怒。抵触缘即不良之缘。抵触心即对对象生起的痛恨或厌恶。巴利注疏亦有说明曰：抵触缘是指对缘起对象产生的抵触心与坚硬心。此应依赖教义中对贪欲对应之说法而正确心领。况且此处亦如上所述，嗔恚虽处于多种相，具有其特别差别。
§13
13. Tatiye thinamiddhanti thinañceva middhañca. Tesu cittassa akammaññatā thinaṃ, ālasiyabhāvassetaṃ adhivacanaṃ. Tiṇṇaṃ khandhānaṃ akammaññatā middhaṃ, kapimiddhassa pacalāyikabhāvassetaṃ adhivacanaṃ. Ubhinnampi ‘‘tattha katamaṃ thinaṃ? Yā cittassa akalyatā akammaññatā olīyanā sallīyanā. Tattha katamaṃ middhaṃ? Yā kāyassa akalyatā akammaññatā onāho pariyonāho’’tiādinā (dha. sa. 1162-1163) nayena vitthāro veditabbo. Aratītiādīni vibhaṅge vibhattanayeneva veditabbāni. Vuttañhetaṃ –
第十三条 【昏沉与懈怠】 昏沉与懈怠二者俱称为昏沉。在这些之中，心的无所作为称为懈怠，这是懒惰状态的名称。五蕴中无所作为的称为昏沉，昏沉又名为嗜睡散乱的状态。同时还须辨明：昏沉何以为昏沉？即心的不善、不作为、迟钝、愚痴、自闭；昏沉何以为懈怠？即身的不善、不作为、懒散、疲倦。诸此义理，详见《律藏》卷一千一百六十二至一千一百六十三等处。诸如“无欲”等词，亦由分析及分解而得其义。此中所论及之昏沉，既对应于五蕴无所作为，又指称心身的懒散颓废。教典已有详尽诠释。
‘‘Tattha katamā arati? Pantesu vā senāsanesu aññataraññataresu vā adhikusalesu dhammesu arati aratitā anabhirati anabhiramanā ukkaṇṭhitā paritassitā, ayaṃ vuccati arati. Tattha katamā tandī? Yā tandī tandiyanā tandimanatā ālassaṃ ālassāyanā ālassāyitattaṃ, ayaṃ vuccati tandī. Tattha katamā vijambhitā? Yā kāyassa jambhanā vijambhanā ānamanā vinamanā sannamanā paṇamanā byādhiyakaṃ, ayaṃ vuccati vijambhitā. Tattha katamo bhattasammado? Yā bhuttāvissa bhattamucchā bhattakilamatho bhattapariḷāho kāyaduṭṭhullaṃ, ayaṃ vuccati bhattasammado. Tattha katamaṃ cetaso ca līnattaṃ? Yā cittassa akalyatā akammaññatā olīyanā sallīyanā līnaṃ līyanā līyitattaṃ thinaṃ thiyanā thiyitattaṃ cittassa, idaṃ vuccati cetaso ca līnatta’’nti (vibha. 856, 857, 859, 860).
第十四条 【不安与忧郁】 不安与忧郁二者同列。所谓不安，是指心的烦乱、忧虑乃至外求的不安定状态。忧郁是指由不善、恶行、不当行为所生的烦恼散乱，心失和悦，忧愁沉重。心的平静缺失，名为不安与忧郁。何谓不安？是指对诸善行如依止僧团、静坐等，内心不欢喜、不乐意、不安宁、焦躁、苦恼，这即称为不安。何谓忧郁？是指身心的疲倦、颓靡、慵懒萎靡、沉湎昏沉，此即称忧郁。何谓衰败？是指身体的憔悴、衰弱、倾倒、虚弱、病痛，此称为衰败。何谓食欲争执？食过多、豪饮、饮食不节制、身心烦乱，即称为食欲争执。何谓心的萎靡？即心的不善、不作为、糜烂、败坏、堕落、迷乱、萎缩、无力、倦怠、衰亡的状态，这称为心的萎靡。以上说辞见《毗婆沙论》八百五十六、八百五十七、八百五十九、八百六十页。
Ettha ca purimā cattāro dhammā thinamiddhanīvaraṇassa sahajātavasenāpi upanissayavasenāpi paccayā honti, cetaso ca līnattaṃ attanova attanā sahajātaṃ na hoti, upanissayakoṭiyā pana hotīti.
此处前面四种烦恼，即懈怠、昏沉的障碍乃生俱生、因缘俱起；但心的萎靡则不是自然而然随行而起，而是因缘所成。
§14
14. Catutthe uddhaccakukkuccanti uddhaccañceva kukkuccañca. Tattha uddhaccaṃ nāma cittassa uddhatākāro. Kukkuccaṃ nāma akatakalyāṇassa katapāpassa tappaccayā vippaṭisāro. Cetaso avūpasamoti uddhaccakukkuccassevetaṃ nāmaṃ. Avūpasantacittassāti jhānena vā vipassanāya vā avūpasamitacittassa. Ayaṃ pana avūpasamo uddhaccakukkuccassa upanissayakoṭiyā paccayo hotīti.
第十四条 【掉举与追悔】 掉举与追悔二者俱称。所谓掉举，是指心的上昇的躁动。追悔则是由于不善、不善业所致的不安分、反复思扰。心的平息、稳定称为掉举与追悔的对立面。心的安止，则是通过禅定或内观，达至内心安定之境。这安止是掉举与追悔的对治因缘。
§15
15. Pañcame vicikicchāti ‘‘satthari kaṅkhatī’’tiādinā (dha. sa. 1167) nayena vitthāritaṃ vicikicchānīvaraṇaṃ. Ayonisomanasikāro vuttalakkhaṇoyevāti.
第十五条 【疑惑】 第五烦恼即疑惑，解释为“对师尊怀疑不信”。这是无正当思维、偏失观照的表现，正是无明的一种表现。详见《律藏》卷一千一百六十七页。
§16
16. Chaṭṭhe anuppanno vā kāmacchando nuppajjatīti asamudācāravasena vā ananubhūtārammaṇavasena vāti dvīheva kāraṇehi anuppanno na uppajjati, tathā vikkhambhitova hoti, puna hetuṃ vā paccayaṃ vā na labhati. Idhāpi vattādīnaṃyeva vasena asamudācāro veditabbo. Ekaccassa hi vuttanayeneva vatte yuttassa vattaṃ karontasseva kileso okāsaṃ na labhati, vattavasena vikkhambhito hoti. So taṃ tathāvikkhambhitameva katvā vivaṭṭetvā arahattaṃ gaṇhāti milakkhatissatthero viya.
第十六条 【贪欲未生】 第六烦恼为未生恶欲。即因行为不当或未曾体验，由两个原因未曾生起欲望。因缘缺乏，贪欲虽潜伏却未生；欲望未成形故暂时为缺失。此种状态与之前杂染稍有不同。某些已成习气的烦恼，虽恰当而得以生起，却因条件不具或处境改变暂时不显现，如同被抑制、冻结。此道理由本法教说而明。此前述诸烦恼，若无条件或因缘配合，虽有潜伏依止却不会显现功用。正如《中部》语中大师米拉库铁尊者所说，从假相断灭，得阿拉汉果位。
So kirāyasmā rohaṇajanapade gāmeṇḍavālamahāvihārassa bhikkhācāre nesādakule nibbatto. Vayaṃ āgamma katagharāvāso ‘‘puttadāraṃ posessāmī’’ti adūhalasataṃ saṇṭhapetvā pāsasataṃ yojetvā sūlasataṃ ropetvā bahuṃ pāpaṃ āyūhanto ekadivasaṃ gehato aggiñca loṇañca gahetvā araññaṃ gato. Pāse baddhamigaṃ vadhitvā aṅgārapakkamaṃsaṃ khāditvā pipāsito hutvā gāmeṇḍavālamahāvihāraṃ paviṭṭho pānīyamāḷake dasamattesu pānīyaghaṭesu pipāsāvinodanamattampi pānīyaṃ alabhanto, ‘‘kiṃ nāmetaṃ ettakānaṃ bhikkhūnaṃ vasanaṭṭhāne pipāsāya āgatānaṃ pipāsāvinodanamattaṃ pānīyaṃ natthī’’ti ujjhāyituṃ āraddho. Cūḷapiṇḍapātikatissatthero tassa kathaṃ sutvā tassa santikaṃ gacchanto pānīyamāḷake dasamatte pānīyaghaṭe pūre disvā ‘‘jīvamānapetakasatto ayaṃ bhavissatī’’ti cintetvā, ‘‘upāsaka, sace pipāsitosi, piva pānīya’’nti vatvā kuṭaṃ ukkhipitvā tassa hatthesu āsiñci. Tassa kammaṃ paṭicca pītapītaṃ pānīyaṃ tattakapāle pakkhittamiva nassati, sakalepi ghaṭe pivato pipāsā na pacchijji. Atha naṃ thero āha – ‘‘yāva dāruṇañca te, upāsaka, kammaṃ kataṃ, idāneva peto jāto, vipāko kīdiso bhavissatī’’ti?
那时，具寿在罗罕族国的乡村大祠堂学比库戒律时，隐居在舍宅内。我们来到后，通过建造木房舍、筑土围栏、修筑栅栏、竖起尖桩，施行诸多恶行，有一天从房舍取火和盐，入森林去。用栅栏困住兽类，吃了烧成炭的肉，口渴时来到乡村大祠堂中，尝试在大约十个盛水器中找水解渴，但一点水都得不到，心生烦躁，便起心呐喊：“这帮比库在住所里渴得来到这里，却连解渴用的水都没有，是怎回事？”小比萨般提长老听闻此言，便前往那十个盛水器旁，见水器中无一水源，他心想：“此时已无生气存于此处。”便对具近事男说：“你若口渴，当喝水。”说完，将水壶掷起，洒在其手上。依其业报，当场所饮水如从空中散落一般消失，尽管倾倒在器中，口渴仍不能消除。于是长老说：“具近事男啊，你的所作业因极其恶劣，此时已招致鬼命，果报将如何呢？”
So tassa kathaṃ sutvā laddhasaṃvego theraṃ vanditvā tāni adūhalādīni visaṅkharitvā vegena gharaṃ gantvā puttadāraṃ oloketvā satthāni bhinditvā dīpakamigapakkhino araññe vissajjetvā theraṃ paccupasaṅkamitvā pabbajjaṃ yāci. Dukkarā, āvuso, pabbajjā, kathaṃ tvaṃ pabbajissasīti? Bhante, evarūpaṃ paccakkhakāraṇaṃ disvā kathaṃ na pabbajissāmīti? Thero tacapañcakakammaṭṭhānaṃ datvā pabbājesi. So vattārabhito hutvā buddhavacanaṃ uggaṇhanto ekadivasaṃ devadūtasutte ‘‘tamenaṃ, bhikkhave, nirayapālā puna mahāniraye pakkhipantī’’ti (ma. ni. 3.270; a. ni. 3.36) imaṃ ṭhānaṃ sutvā ‘‘ettakaṃ dukkharāsiṃ anubhavitasattaṃ puna mahāniraye pakkhipanti, aho bhāriyo, bhante, mahānirayo’’ti āha. Āmāvuso, bhāriyoti. Sakkā, bhante, passitunti? ‘‘Na sakkā passituṃ, diṭṭhasadisaṃ kātuṃ ekaṃ kāraṇaṃ dassessāmī’’ti sāmaṇere samādapetvā pāsāṇapiṭṭhe alladārurāsiṃ kārehīti. So tathā kāresi. Thero yathānisinnova iddhiyā abhisaṅkharitvā mahānirayato khajjopanakamattaṃ aggipapaṭikaṃ nīharitvā passantasseva tassa therassa dārurāsimhi pakkhipi. Tassa tattha nipāto ca dārurāsino jhāyitvā chārikabhāvūpagamanañca apacchā apurimaṃ ahosi.
听闻这话后，具足庄严的比库跪拜长老，随后清理了那些建造的栅栏，迅速回家，查看存放物资的仓房，拆毁廊柱，抛弃点灯的虫虫伴侣，来到森林；他拜访长老，请求出家。朋友啊，出家困难，你怎么肯出家呢？他说：“尊者，如此因缘显现，怎能不出家呢？”长老将五种修习场所授予他，他遂出家。随后勤行，精进聆听佛陀教诲，有一天读诵天神训诂篇经中所说：“诸比库，此众狱卒将把人再堕大地狱。”听闻此处，他想：“承受如此多痛苦者将再度堕大地狱，哎，尊者丈夫，大地狱啊。”他对出家弟子说道。你肯见吗？“不能见，我将展示一因缘，令你们看到相似。”他去采石处制造大量木柴。正如其愿，他造下大堆干柴，从大地狱取回炽烈火焰，像凝视火光一样，将干柴丢入火中，长老观察木柴燃烧，猖獗状态显现，影子摇曳，如歌舞般变化甚妙。
So taṃ disvā, ‘‘bhante, imasmiṃ sāsane kati dhurāni nāmā’’ti pucchi. Āvuso, vipassanādhuraṃ, ganthadhuranti. ‘‘Bhante, gantho nāma paṭibalassa bhāro, mayhaṃ pana dukkhūpanisā saddhā, vipassanādhuraṃ pūressāmi kammaṭṭhānaṃ me dethā’’ti vanditvā nisīdi. Thero ‘‘vattasampanno bhikkhū’’ti vattasīse ṭhatvā tassa kammaṭṭhānaṃ kathesi. So kammaṭṭhānaṃ gahetvā vipassanāya ca kammaṃ karoti, vattañca pūreti. Ekadivasaṃ cittalapabbatamahāvihāre vattaṃ karoti, ekadivasaṃ gāmeṇḍavālamahāvihāre, ekadivasaṃ gocaragāmamahāvihāre. Thinamiddhe okkantamatte vattaparihānibhayena palālavaraṇakaṃ temetvā sīse ṭhapetvā pāde udake otāretvā nisīdati. So ekadivasaṃ cittalapabbatamahāvihāre dve yāme vattaṃ katvā balavapaccūsakāle niddāya okkamituṃ āraddhāya allapalālaṃ sīse ṭhapetvā nisinno pācīnapabbatapasse sāmaṇerassa aruṇavatiyasuttantaṃ sajjhāyantassa –
见此情形，他问道：“尊者，在此教法中，所谓多少苦难，称为多少？”尊者答曰：“观智苦、经藏苦等。”他说：“尊者，所谓经，是承载法义沉重之物，我因苦难失去信心，愿用观智苦来充实修习场所，请赐我。”于是他敬礼而坐。尊者说明说：“比库应当具备修习场所。”于是他摄受修习场所，修行观智法门，勤行经藏。一天在吉德山大祠堂修习经藏，一天于罗罕乡村大祠堂，一天于牛马村大祠堂。为避免昏沉，每当昏昏欲睡，他便搔头发，浸足于水中安坐。一天他在吉德山大祠堂，分两时辰修经藏，力行精进，泰然欲眠，将头放下，看着西山，听着沙玛内拉诵经。
‘‘Ārambhatha nikkamatha, yuñjatha buddhasāsane;
他说：『开始吧，出发吧，奉行佛陀教法；
Dhunātha maccuno senaṃ, naḷāgāraṃva kuñjaro.
击败死神军队，如惊破牢笼般；
‘‘Yo imasmiṃ dhammavinaye, appamatto vihassati;
凡于此法律中小心行持者，
Pahāya jātisaṃsāraṃ, dukkhassantaṃ karissatī’’ti. (saṃ. ni. 1.185) –
放弃生死轮回，将终止痛苦。
Idaṃ ṭhānaṃ sutvā ‘‘mādisassa āraddhavīriyassa bhikkhuno sammāsambuddhena idaṃ kathitaṃ bhavissatī’’ti pītiṃ uppādetvā jhānaṃ nibbattetvā tadeva pādakaṃ katvā anāgāmiphale patiṭṭhāya aparāparaṃ vāyamanto saha paṭisambhidāhi arahattaṃ pāpuṇi. Parinibbānakāle ca tadeva kāraṇaṃ dassento evamāha –
听闻此处后，生起“不要放弃已经产生精进的比库，此乃正自觉者所说”的欢喜，入禅定而止息，于是以此作为踏脚石，建立不退转果，接续勤行，藉此获得阿拉汉果。于般涅槃时，显现此因而说：
‘‘Allaṃ palālapuñjāhaṃ, sīsenādāya caṅkamiṃ;
“我离弃了满口谗言的恶行，闭上头颅而行走；
Pattosmi tatiyaṃ ṭhānaṃ, ettha me natthi saṃsayo’’ti.
我已经达到第三境地，此处我毫无疑惑。”
Evarūpassa vattavasena vikkhambhitakileso tathā vikkhambhitova hoti.
如是形态之故，蔽障凝结已被激荡，故亦如被激荡。
Ekaccassa vuttanayeneva ganthe yuttassa ganthaṃ uggaṇhantassa sajjhāyantassa vācentassa desentassa pakāsentassa ca kileso okāsaṃ na labhati, ganthavasena vikkhambhitova hoti. So taṃ tathā vikkhambhitameva katvā vivaṭṭetvā arahattaṃ gaṇhāti maliyadevatthero viya. So kirāyasmā tivassabhikkhukāle kallagāmake maṇḍalārāmamahāvihāre uddesañca gaṇhāti, vipassanāya ca kammaṃ karoti. Tassekadivasaṃ kallagāme bhikkhāya carato ekā upāsikā yāguuḷuṅkaṃ datvā puttasinehaṃ uppādetvā theraṃ antonivesane nisīdāpetvā paṇītabhojanaṃ bhojetvā ‘‘kataragāmavāsikosi tātā’’ti pucchi. Maṇḍalārāmamahāvihāre ganthakammaṃ karomi, upāsiketi. Tena hi tāta yāva ganthakammaṃ karosi, idheva nibaddhaṃ bhikkhaṃ gaṇhāsīti. So taṃ adhivāsetvā tattha nibaddhaṃ bhikkhaṃ gaṇhāti, bhattakiccāvasāne anumodanaṃ karonto ‘‘sukhaṃ hotu, dukkhā muccatū’’ti padadvayameva kathetvā gacchati. Antovasse temāsaṃ tassāyeva saṅgahaṃ karonto piṇḍāpacitiṃ katvā mahāpavāraṇāya saha paṭisambhidāhi arahattaṃ pāpuṇi. Nevāsikamahāthero āha – ‘‘āvuso mahādeva, ajja vihāre mahājano sannipatissati, tassa dhammadānaṃ dadeyyāsī’’ti. Thero adhivāsesi.
有些蔽障，虽碍于经文传授、受持、思维、宣说、开示时机，得不到展现，故以书卷方式被激荡。如此激荡以后，便展开并获得阿拉汉果，犹如污秽恶神。此人乃具寿比库，三年出家的时间，居于曾有召集之处、名为范围园的大寺，背负职责，且从事内观修习。某日，该场所一在家女施主，赠与药膏并生起慈子之情，将长老安置于宿舍之中，供养甘美饮食，问曰：“您居何村？师父。”他答：“我在范围园大寺从事书卷管理工作，尊者。”于是施主言曰：“那么师父，在此专心经营书卷工作，便是在此受领为比库。”他因此居住，受此托付，承担职责，在膳事结束时，赞同并祝愿“愿安乐，愿苦难解脱。”遂口中诵此双句而去。夏安居三个月中，持续为其采集托缽食供养，伴行戒律节制，获得阿拉汉果。尚未居住之大长老告言：“大德，今日寺中贵众将集结，应当布施法教。”长老遵令居住。
Daharasāmaṇerā upāsikāya saññaṃ adaṃsu – ‘‘ajja te putto dhammaṃ kathessati, vihāraṃ gantvā suṇeyyāsī’’ti. Tātā, na sabbeva dhammakathaṃ jānanti, mama putto ettakaṃ kālaṃ mayhaṃ kathento ‘‘sukhaṃ hotu, dukkhā muccatū’’ti padadvayameva kathesi, mā keḷiṃ karothāti. Mā, tvaṃ upāsike, jānanaṃ vā ajānanaṃ vā upaṭṭhahassu, vihāraṃ gantvā dhammameva suṇāhīti. Upāsikā gandhamālādīni gahetvā gantvā pūjetvā parisante dhammaṃ suṇamānā nisīdi. Divādhammakathiko ca sarabhāṇako ca attano pamāṇaṃ ñatvā uṭṭhahiṃsu. Tato maliyadevatthero dhammāsane nisīditvā cittabījaniṃ gahetvā anupubbiṃ kathaṃ vatvā – ‘‘mayā mahāupāsikāya tayo māse dvīheva padehi anumodanā katā, ajja sabbarattiṃ tīhi piṭakehi sammasitvā tasseva padadvayassa atthaṃ kathessāmī’’ti dhammadesanaṃ ārabhitvā sabbarattiṃ kathesi. Aruṇuggamane desanāpariyosāne mahāupāsikā sotāpattiphale patiṭṭhāsi.
少年沙玛内拉们对近事女说：「今日你的儿子将宣说法，去住处聆听吧。」但并非人人都懂法，我儿子花费大量时日向我讲说，仅用两句——「愿快乐，苦难消尽」；不要戏弄他。你这近事女，无论知或不知，都要侍立，去住处只听法。近事女捧着香花等物前往，礼敬后安坐聆听法。白天说法者与散布者依自身程度了知法，起身离开。接着，染污天老尊坐于法座，执持心种，逐渐开示道理说道：「我已于大近事女处二月两节祈请欢喜，今日整夜通晓三藏，将讲述那两句的含义。」便开始法说，昼夜不断讲解。大近事女于初果觉证中坚住。
Aparopi tasmiṃyeva mahāvihāre tissabhūtitthero nāma vinayaṃ gaṇhanto bhikkhācāravelāyaṃ antogāmaṃ paviṭṭho visabhāgārammaṇaṃ olokesi. Tassa lobho uppajji, so patiṭṭhitapādaṃ acāletvā attano patte yāguṃ upaṭṭhākadaharassa patte ākiritvā ‘‘ayaṃ vitakko vaḍḍhamāno maṃ catūsu apāyesu saṃsīdāpessatī’’ti tatova nivattitvā ācariyassa santikaṃ gantvā vanditvā ekamantaṃ ṭhito āha – ‘‘eko me byādhi uppanno, ahaṃ etaṃ tikicchituṃ sakkonto āgamissāmi, itarathā nāgamissāmi. Tumhe divā uddesañca sāyaṃ uddesañca maṃ oloketvā ṭhapetha, paccūsakāle uddesaṃ pana mā ṭhapayitthā’’ti evaṃ vatvā malayavāsimahāsaṅgharakkhitattherassa santikaṃ agamāsi. Thero attano paṇṇasālāya paribhaṇḍaṃ karonto taṃ anoloketvāva ‘‘paṭisāmehi, āvuso, tava pattacīvara’’nti āha. Bhante, eko me byādhi atthi, sace tumhe taṃ tikicchituṃ sakkotha, paṭisāmessāmīti. Āvuso, uppannaṃ rogaṃ tikicchituṃ samatthassa santikaṃ āgatosi, paṭisāmehīti. Subbaco bhikkhu ‘‘amhākaṃ ācariyo ajānitvā evaṃ na vakkhatī’’ti pattacīvaraṃ ṭhapetvā therassa vattaṃ dassetvā vanditvā ekamantaṃ nisīdi.
另于同大寺中，有名为提萨布提长老持律入禅定，结束比库行持时进入室内观察分开藏处。起贪欲，欲意生起，移开定足。自作打猎家亲属，打猎者亲属邀请，用餐之外，他心念道：「此念增长，必令我堕入四恶趣。」于是返转，入师匠所，顶礼后立于一旁言：「我生一病，欲自疗治，若不能，便离去。请你们日夜看护，不要夕后更换治法。」说毕，前往守护染污天老尊处。长老管理自己的帷衣布物，复查其后说：「朋友，用你的帷衣覆盖你的病处。」应答说：「尊者，我有病，若你能治，定必用布盖。」尊者说：「朋友，你既已来临以治病，当给予覆盖。」沙弥苏巴迦比库认为「师不识事，妄说此言」，遂披帷衣向尊者示意，顶礼后坐一旁。
Thero ‘‘rāgacarito aya’’nti ñatvā asubhakammaṭṭhānaṃ kathesi. So uṭṭhāya pattacīvaraṃ aṃse laggetvā theraṃ punappunaṃ vandi. Kiṃ, āvuso, mahābhūti atirekanipaccakāraṃ dassesīti? Bhante, sace attano kiccaṃ kātuṃ sakkhissāmi, iccetaṃ kusalaṃ. No ce, idaṃ me pacchimadassananti! Gacchāvuso, mahābhūti tādisassa yuttayogassa kulaputtassa na jhānaṃ vā vipassanā vā maggo vā phalaṃ vā dullabhanti. So therassa kathaṃ sutvā nipaccakāraṃ dassetvā āgamanakāle vavatthāpitaṃ channaṃ sepaṇṇigacchamūlaṃ gantvā pallaṅkena nisinno asubhakammaṭṭhānaṃ pādakaṃ katvā vipassanaṃ paṭṭhapetvā arahatte patiṭṭhāya paccūsakāle uddesaṃ sampāpuṇi. Evarūpānaṃ ganthavasena vikkhambhitā kilesā tathā vikkhambhitāva honti.
长老知「此为烦恼之行为」而说不净修处法。起身，从帷衣边缘轻捻，复礼拜长老。问曰：「朋友，此处为何表现烦恼过度？」答曰：「尊者，若我能够行事，愿为善事。否则，这便是我业中前现！去吧，朋友，倘此适合合宜，族中子孙不会难得禅定、观慧、道果及果位。」听长老说法，表现烦恼，往返探访，往覆初夜宿地。坐于甜瓜藤根处，以床坐，行不净修处踩踏，修观察慧，建立阿拉汉果。翌晨，来问教示。此类书中烦恼被障蔽，亦如障蔽之物。
Ekaccassa pana vuttanayeneva dhutaṅgāni pariharato kileso okāsaṃ na labhati, dhutaṅgavasena vikkhambhitova hoti. So taṃ tathā vikkhambhitameva katvā vivaṭṭetvā arahattaṃ gaṇhāti gāmantapabbhāravāsī mahāsīvatthero viya. Thero kira mahāgāme tissamahāvihāre vasanto tepiṭakaṃ atthavasena ca pāḷivasena ca aṭṭhārasa mahāgaṇe vāceti. Therassa ovāde ṭhatvā saṭṭhisahassa bhikkhū arahattaṃ pāpuṇiṃsu . Tesu eko bhikkhu attanā paṭividdhadhammaṃ ārabbha uppannasomanasso cintesi – ‘‘atthi nu kho idaṃ sukhaṃ amhākaṃ ācariyassā’’ti. So āvajjento therassa puthujjanabhāvaṃ ñatvā ‘‘ekenupāyena therassa saṃvegaṃ uppādessāmī’’ti attano vasanaṭṭhānato therassa santikaṃ gantvā vanditvā vattaṃ dassetvā nisīdi. Atha naṃ thero ‘‘kiṃ āgatosi, āvuso, piṇḍapātikā’’ti āha. ‘‘Sace me okāsaṃ karissatha, ekaṃ dhammapadaṃ gaṇhissāmī’’ti āgatosmi, bhanteti. Bahū, āvuso, gaṇhanti, tuyhaṃ okāso na bhavissatīti. So sabbesu rattidivasabhāgesu okāsaṃ alabhanto, ‘‘bhante, evaṃ okāse asati maraṇassa kathaṃ okāsaṃ labhissathā’’ti āha. Tadā thero cintesi – ‘‘nāyaṃ uddesatthāya āgato, mayhaṃ panesa saṃvegajananatthāya āgato’’ti. Sopi thero ‘‘bhikkhunā nāma, bhante, mādisena bhavitabba’’nti vatvā theraṃ vanditvā maṇivaṇṇe ākāse uppatitvā agamāsi.
有一比库因说法中所述苦行戒法而远离烦恼，却找不到机缘，终被戒法阻碍。其拂去障碍，解脱随之，取果证阿拉汉，犹如住于村野大林的长老。该长老在大城大寺，运用三藏，通达藏义及巴利文，宣说各众十八人。遵其训诫，六万比库成就阿拉汉道。其中一名比库生起反对之心，思虑：「我师真有此快乐乎？」观知其凡夫心后，思忖：「且以一法令其生起警觉。」遂从住处往长老处顶礼后示意言论，坐下。长老问曰：「托钵来何事？」答曰：「若有暇，我愿记一法句。」答曰：「朋友，你必得其暇。」比库经过昼夜多次无暇而感叹：「若无此暇，如何得死后机缘？」长老思量曰：「此来非为此事，乃因生起警觉。」长老说：「比库须以中道为本。」顶礼后，身披袈裟升空离去。
Thero tassa gatakālato paṭṭhāya jātasaṃvego divā uddesañca sāyaṃ uddesañca vācetvā pattacīvaraṃ hatthapāse ṭhapetvā paccūsakāle uddesaṃ gahetvā otarantena bhikkhunā saddhiṃ pattacīvaramādāya otiṇṇo terasa dhutaguṇe paripuṇṇe adhiṭṭhāya gāmantapabbhārasenāsanaṃ gantvā pabbhāraṃ paṭijaggitvā mañcapīṭhaṃ ussāpetvā ‘‘arahattaṃ apatvā mañce piṭṭhiṃ na pasāressāmī’’ti mānasaṃ bandhitvā caṅkamaṃ otari. Tassa ‘‘ajja arahattaṃ gaṇhissāmi ajja arahattaṃ gaṇhissāmī’’ti ghaṭentasseva pavāraṇā sampattā. So pavāraṇāya upakaṭṭhāya ‘‘puthujjanabhāvaṃ pahāya visuddhipavāraṇaṃ pavāressāmī’’ti cintento ativiya kilamati. So tāya pavāraṇāya maggaṃ vā phalaṃ vā uppādetuṃ asakkonto ‘‘mādisopi nāma āraddhavipassako na labhati, yāva dullabhañca vatidaṃ arahatta’’nti vatvā teneva niyāmena ṭhānacaṅkamabahulo hutvā tiṃsa vassāni samaṇadhammaṃ katvā mahāpavāraṇāya majjhe ṭhitaṃ puṇṇacandaṃ disvā ‘‘kiṃ nu kho candamaṇḍalaṃ visuddhaṃ, udāhu mayhaṃ sīla’’nti cintento ‘‘candamaṇḍale sasalakkhaṇaṃ paññāyati, mayhaṃ pana upasampadato paṭṭhāya yāvajjadivasā sīlasmiṃ kāḷakaṃ vā tilako vā natthī’’ti āvajjetvā sañjātapītisomanasso paripakkañāṇattā pītiṃ vikkhambhetvā saha paṭisambhidāhi arahattaṃ pāpuṇi. Evarūpassa dhutaṅgavasena vikkhambhito kileso tathā vikkhambhitova hoti.
长老忆过往临终时，当生起烦恼，昼夜宣说法，手置袈裟边，承接借入袈裟，越过三十三重法门圆满，坚定止住村落边林之座位，点燃床，心念：「得证阿拉汉，不在床上伸展身体。」法众结夏结束时，他心中反复默诵：「今日证阿拉汉，今日证阿拉汉。」至法了结时拜谢众僧，思惟极度忧苦：「若以这法会，无法生出道果。」虽如此，他坚定心志，坐至中秋满月，思惮：「此圆月多么净洁，胜于我出家之时德行。」由是生起欢喜、成熟智慧与喜悦，伴以彻悟，证入阿拉汉道。以此苦行形态而成之烦恼，亦如被障蔽而妨碍。
Ekaccassa vuttanayeneva paṭhamajjhānādisamāpajjanabahulatāya kileso okāsaṃ na labhati, samāpattivasena vikkhambhitova hoti. So taṃ tathā vikkhambhitameva katvā vivaṭṭetvā arahattaṃ gaṇhāti mahātissatthero viya. Thero kira avassikakālato paṭṭhāya aṭṭhasamāpattilābhī. So samāpattivikkhambhitānaṃ kilesānaṃ asamudācārena uggahaparipucchāvaseneva ariyamaggasāmantaṃ katheti, saṭṭhivassakālepi attano puthujjanabhāvaṃ na jānāti. Athekadivasaṃ mahāgāme tissamahāvihārato bhikkhusaṅgho talaṅgaravāsidhammadinnattherassa sāsanaṃ pesesi ‘‘thero āgantvā amhākaṃ dhammakathaṃ kathetū’’ti. Thero adhivāsetvā ‘‘mama santike mahallakataro bhikkhu natthi, mahātissatthero kho pana me kammaṭṭhānācariyo, taṃ saṅghattheraṃ katvā gamissāmī’’ti cintento bhikkhusaṅghaparivuto therassa vihāraṃ gantvā divāṭṭhāne therassa vattaṃ dassetvā ekamantaṃ nisīdi.
有一长老因修习初禅初禅以上禅定趋多，烦恼找不着机缘，虽得禅定，烦恼却受阻碍障碍。即使如此，仍擦拭烦恼，解脱其障，成就阿拉汉果，犹如大师提萨长老。长老当时年八十，烦恼阻碍未除，虽八十余年，仍不察其凡夫本性。某日法众从大城大寺，向定居塔兰加的达磨顶长老请托：“长老来了，请为我们说法。”长老出席后，即思忖：“府中无适龄比库，我有德行乃行法师，便作僧团之长，往去。”遂往访长老住所，昼夜听闻法义，一旁安坐。
Thero āha – ‘‘kiṃ, dhammadinna, cirassaṃ āgatosī’’ti? ‘‘Āma, bhante, tissamahāvihārato me bhikkhusaṅgho sāsanaṃ pesesi, ahaṃ ekako na gamissāmi, tumhehi pana saddhiṃ gantukāmo hutvā āgatomhī’’ti sāraṇīyakathaṃ kathentova papañcetvā ‘‘kadā, bhante, tumhehi ayaṃ dhammo adhigato’’ti pucchi. Saṭṭhimattāni, āvuso dhammadinna, vassāni hontīti . Samāpattiṃ pana, bhante, vaḷañjethāti. Āma, āvusoti. Ekaṃ pokkharaṇiṃ māpetuṃ sakkuṇeyyātha, bhanteti? ‘‘Na, āvuso, etaṃ bhāriya’’nti vatvā sammukhaṭṭhāne pokkharaṇiṃ māpesi. ‘‘Ettha, bhante, ekaṃ padumagacchaṃ māpethā’’ti ca vutto tampi māpesi. Idānettha mahantaṃ pupphaṃ dassethāti. Thero tampi dassesi. Ettha soḷasavassuddesikaṃ itthirūpaṃ dassethāti . Thero soḷasavassuddesikaṃ itthirūpaṃ dassesi. Tato naṃ āha – ‘‘idaṃ, bhante, punappunaṃ subhato manasi karothā’’ti. Thero attanāva māpitaṃ itthirūpaṃ olokento lobhaṃ uppādesi. Tadā attano puthujjanabhāvaṃ ñatvā ‘‘avassayo me sappurisa hohī’’ti antevāsikassa santike ukkuṭikaṃ nisīdi. ‘‘Etadatthamevāhaṃ, bhante, āgato’’ti therassa asubhavasena sallahukaṃ katvā kammaṭṭhānaṃ kathetvā therassa okāsaṃ kātuṃ bahi nikkhanto. Suparimadditasaṅkhāro thero tasmiṃ divāṭṭhānato nikkhantamatteyeva saha paṭisambhidāhi arahattaṃ pāpuṇi. Atha naṃ saṅghattheraṃ katvā dhammadinnatthero tissamahāvihāraṃ gantvā saṅghassa dhammakathaṃ kathesi. Evarūpassa samāpattivasena vikkhambhito kileso tathā vikkhambhitova hoti.
长老说道：“什么，尊者法赠，您是长久以来刚刚到来的吗？”“是的，长老，我的比库僧团由提萨大寺派遣法令，我单独不会前往，但因渴望与诸位同去，故来到此处。”他如此叙述依止之理，语带缠绕，问道：“尊者啊，这法什么时候为诸位所证得呢？”“约有六十余年了，尊者法赠。”他答道。“那么，尊者，究竟圆满为何？”“是的，尊者。若要测量一池沼塘，岂非可测量吗？”“不，尊者，这乃妻子，此言而言，却在面前量测池塘。”“尊者，在这里应量一朵莲花。”他说着也量了那朵花。此时展现一朵大花。长老也展现。彼时他示范一位十六岁女儿的形貌。长老展示了十六岁少女的形态。然后告诉他：“尊者，当你再三用美好的心思去观想它。”长老观察自己所测量的少女形象，生起贪欲。于是认识到自己凡夫之性，“愿我的宿愿成为善人。”最后居于内心之处，坐于僧团长者近前。对他说：“正是因这个缘故我来此，尊者。”长老剔除不善之见，整理任务后出去。以精进修炼，长老于一昼夜之内即可证得阿拉汉果，与起解脱智慧相应。这时，作为僧团领袖，法赠长老前往提萨大寺，为僧团作法教导。由此缘起，这种因圆满而引起的烦恼得以缓和。
Ekaccassa pana vuttanayeneva vipassanāya kammaṃ karontassa kileso okāsaṃ na labhati, vipassanāvasena vikkhambhitova hoti. So taṃ tathā vikkhambhitameva katvā vivaṭṭetvā arahattaṃ gaṇhāti, buddhakāle saṭṭhimattā āraddhavipassakā bhikkhū viya. Te kira satthu santike kammaṭṭhānaṃ gahetvā vivittaṃ araññaṃ pavisitvā vipassanāya kammaṃ karontā kilesānaṃ asamudācāravasena ‘‘paṭividdhamaggaphalā maya’’nti saññāya maggaphalatthāya vāyāmaṃ akatvā ‘‘amhehi paṭividdhadhammaṃ dasabalassa ārocessāmā’’ti satthu santikaṃ āgacchanti.
然而对有些人，因为说法如此，实行观慧作业时，烦恼无时无刻不附身，烦恼随观慧而波动。他们正是如此波动后清净，从而获得阿拉汉果，如佛成道时当六十余位始修观慧比库一样。众比库据说是近佛所授任务，独自入隐林中，修习观慧，摈除烦恼之无止息，断灭魔谤，断灭魔攻扰，断灭三世我执自满情感，以此等观慧力成就果德。之后他们皆欢喜回佛所，向佛说法，将此经验呈现佛面前。
Satthā tesaṃ pure āgamanatova ānandattheraṃ āha – ‘‘ānanda, padhānakammikā bhikkhū ajja maṃ passituṃ āgamissanti, tesaṃ mama dassanāya okāsaṃ akatvā ‘āmakasusānaṃ gantvā allaasubhabhāvanaṃ karothā’ti pahiṇeyyāsī’’ti. Thero tesaṃ āgatānaṃ satthārā kathitasāsanaṃ ārocesi. Te ‘‘tathāgato ajānitvā na kathessati, addhā ettha kāraṇaṃ bhavissatī’’ti āmakasusānaṃ gantvā allaasubhaṃ olokentā lobhaṃ uppādetvā ‘‘idaṃ nūna sammāsambuddhena diṭṭhaṃ bhavissatī’’ti jātasaṃvegā laddhamaggaṃ kammaṭṭhānaṃ ādito paṭṭhāya ārabhiṃsu. Satthā tesaṃ vipassanāya āraddhabhāvaṃ ñatvā gandhakuṭiyaṃ nisinnova imaṃ obhāsagāthamāha –
以前一时，佛对长老阿难说道：“阿难，如今勤修业的比库们将来将来向我来瞻礼。为了给他们机会见我，当广传‘去阿难宅院，欣观不善之处’的话吧。”长老把佛对来者说的法传达。比库们想：“如来知道后自会说法，不应急于作此举，必有因果的缘由。”于是他们去阿难家，见不善之处，生起贪念，“这当为正觉者所见。”起欲乐之念，发愿修行，开始修持正道。佛知道他们修观慧之心坚定，坐于香堂说此偈语：
‘‘Yānimāni apattāni, alābūneva sārade;
“现在这些过失，正似秋末的核果未收；
Kāpotakāni aṭṭhīni, tāni disvāna kā ratī’’ti. (dha. pa. 149);
正如鸽子见诸骨片，生起什么兴趣？”（法句经第149偈）；
Gāthāpariyosāne arahattaphale patiṭṭhahiṃsu. Evarūpānaṃ vipassanāvasena vikkhambhitā kilesā tathā vikkhambhitāva honti.
偈终于阿拉汉果成就时予以说明。如此因审察观慧而动摇的烦恼，也随之动摇消除。
Ekaccassa vuttanayeneva navakammaṃ karontassa kileso okāsaṃ na labhati, navakammavasena vikkhambhitova hoti. So taṃ tathā vikkhambhitameva katvā vivaṭṭetvā arahattaṃ gaṇhāti cittalapabbate tissatthero viya. Tassa kira aṭṭhavassikakāle anabhirati uppajji, so taṃ vinodetuṃ asakkonto attano cīvaraṃ dhovitvā rajitvā pattaṃ pacitvā kese ohāretvā upajjhāyaṃ vanditvā aṭṭhāsi. Atha naṃ thero āha – ‘‘kiṃ, āvuso mahātissa, atuṭṭhassa viya te ākāro’’ti? Āma, bhante, anabhirati me uppannā, taṃ vinodetuṃ na sakkomīti. Thero tassāsayaṃ olokento arahattassa upanissayaṃ disvā anukampāvasena āha – ‘‘āvuso tissa, mayaṃ mahallakā, ekaṃ no vasanaṭṭhānaṃ karohī’’ti . Dutiyakathaṃ akathitapubbo bhikkhu ‘‘sādhu, bhante’’ti sampaṭicchi.
如有人仅仅通过语言言说而做新作业，则烦恼不会得到消除，反而因新作业而被放大无边。此人如同长老提萨在『心峰』上，以放大的状态加以剖析，最终证得阿拉汉果。相传此人在八十岁时生起了不欢喜，因无法消解烦恼，遂洗净衣袍，洗去污秽，晒干布帛，剪除鬓发，向上师敬礼并起立。于是长老问他说：“尊敬的长老提萨，有如未安住状态的形象吗？”他说：“是的，尊敬的长老，我生起了不欢喜，无法解除。”长老观察他的意志，看到了成阿拉汉的依止心地，因慈悲心而说：“提萨尊者，我们居士们一同为你设立一处住处吧。”另一位先前未发言的比库则说：“善哉，尊敬的长老。”
Atha naṃ thero āha – ‘‘āvuso, navakammaṃ karonto uddesamaggañca mā vissajji, kammaṭṭhānañca manasi karohi, kālena ca kālaṃ kasiṇaparikammaṃ karohī’’ti. ‘‘Evaṃ karissāmi, bhante’’ti theraṃ vanditvā tathārūpaṃ sappāyaṭṭhānaṃ oloketvā ‘‘ettha kātuṃ sakkā’’ti dārūhi pūretvā jhāpetvā sodhetvā iṭṭhakāhi parikkhipitvā dvāravātapānādīni yojetvā saddhiṃ caṅkamanabhūmibhittiparikammādīhi leṇaṃ niṭṭhāpetvā mañcapīṭhaṃ santharitvā therassa santikaṃ gantvā vanditvā, ‘‘bhante, niṭṭhitaṃ leṇe parikammaṃ, vasathā’’ti āha. Āvuso, dukkhena tayā etaṃ kammaṃ kataṃ, ajja ekadivasaṃ tvaññevettha vasāhīti. So ‘‘sādhu, bhante’’ti vanditvā pāde dhovitvā leṇaṃ pavisitvā pallaṅkaṃ ābhujitvā nisinno attanā katakammaṃ āvajji. Tassa ‘‘manāpaṃ mayā upajjhāyassa kāyaveyyāvaccaṃ kata’’nti cintentassa abbhantare pīti uppannā. So taṃ vikkhambhetvā vipassanaṃ paṭṭhapetvā aggaphalaṃ arahattaṃ pāpuṇi. Evarūpassa navakammavasena vikkhambhito kileso tathā vikkhambhitova hoti.
接着长老对他说：“尊者，当作新业时，应莫放弃修行之道，应在心念中护持修行处，并以时间为准，担行遍相修持。”他说：“尊敬的长老，我当如此行。”他礼敬长老后，审视修行根基后说：“此处可行。”他筑木床，安放禅垫，清扫净治，布置喜好物品，铺设门窗防风，并配合步行和地基修治，使禅窟完善，安置床榻，前往长老处礼敬，说：“尊敬的长老，遍相修持已完备，可长住此处。”尊者说：“痛苦因你完成此业，今日一日你便可住此。”他答曰：“善哉，尊敬的长老。”敬礼后洗脚，入禅窟铺坐，静心自劳作。思虑时生欢喜喜悦，遂放大修行，树立观照，终于获得初果阿拉汉。此等新业放大则烦恼亦放大。
Ekacco pana brahmalokato āgato suddhasatto hoti. Tassa anāsevanatāya kileso na samudācarati, bhavavasena vikkhambhito hoti. So taṃ tathā vikkhambhitameva katvā vivaṭṭetvā arahattaṃ gaṇhāti āyasmā mahākassapo viya. So hi āyasmā agāramajjhepi kāme aparibhuñjitvā mahāsampattiṃ pahāya pabbajitvā nikkhanto antarāmagge paccuggamanatthāya āgataṃ satthāraṃ disvā vanditvā tīhi ovādehi upasampadaṃ labhitvā aṭṭhame aruṇe saha paṭisambhidāhi arahattaṃ pāpuṇi. Evarūpassa bhavavasena vikkhambhito kileso tathā vikkhambhitova hoti.
有一位从梵天界来的清净圣人。其因远离不善，烦恼不显现，然依轮回之身而被放大。他如同大长老咖萨巴一样，保持此放大状态，剖析显露，最终证阿拉汉。此长老曾在城中不受欲乐所染，舍弃大财富而出家，入住山林，为入静修行采办日常所需，目睹觉者，受三皈依戒并晋升八果中的阿拉汉果，直至日出之际与他分辨通达赴义。如此依轮回之身而被放大则烦恼亦被放大。
Yo pana ananubhūtapubbaṃ rūpādiārammaṇaṃ labhitvā tattheva vipassanaṃ paṭṭhapetvā vivaṭṭetvā arahattaṃ gaṇhāti, evarūpassa ananubhūtārammaṇavasena kāmacchando anuppannova nuppajjati nāma.
若有未曾体验过的色等境相而当时即行观照剖析，并显露证得阿拉汉果，则其贪欲心如未生状态，未曾发生起者，是名未生欲心。
Uppanno vā kāmacchando pahīyatīti ettha uppannoti jāto bhūto samudāgato. Pahīyatīti tadaṅgappahānaṃ, vikkhambhanappahānaṃ, samucchedappahānaṃ, paṭipassaddhippahānaṃ, nissaraṇappahānanti imehi pañcahi pahānehi pahīyati, na puna uppajjatīti attho. Tattha vipassanāya kilesā tadaṅgavasena pahīyantīti vipassanā tadaṅgappahānanti veditabbā. Samāpatti pana kilese vikkhambhetīti sā vikkhambhanappahānanti veditabbā. Maggo samucchindanto uppajjati, phalaṃ paṭippassambhayamānaṃ, nibbānaṃ sabbakilesehi nissaṭanti imāni tīṇi samucchedapaṭipassaddhinissaraṇappahānānīti vuccanti. Imehi lokiyalokuttarehi pañcahi pahānehi pahīyatīti attho.
“已生”则为已出生、已成、已生成、已现起者。所谓已灭者，即断除四种：(一)【界断】欲界裁断，（二）【放逸断】放逸即烦恼放逸断，（三）【灭尽断】极乐涅槃断，（四）【调伏断】正念调伏断，（五）【解脱断】彻底超越断。以此五断，烦恼被断除不复生起。由此观照可知观行即断除界，故名观处理界断。烦恼显露时为放逸，谓烦恼放逸断。道乃全断烦恼，果乃平息现行涅槃，使一切烦恼销尽，此称三断绝、平息、超越。世俗与出世间均由这五断而灭，故名五断。
Asubhanimittanti dasasu asubhesu uppannaṃ sārammaṇaṃ paṭhamajjhānaṃ. Tenāhu porāṇā – ‘‘asubhampi asubhanimittaṃ, asubhārammaṇā dhammāpi asubhanimitta’’nti. Yonisomanasikarototi. ‘‘Tattha katamo yonisomanasikāro? Anicce anicca’’ntiādinā nayena vuttassa upāyamanasikārassa vasena manasikaroto. Anuppanno ceva kāmacchando nuppajjatīti asamudāgato na samudāgacchati. Uppanno ca kāmacchando pahīyatīti samudāgato ca kāmacchando pañcavidhena pahānena pahīyati.
不净相者，谓十大不净对像产生时，生起第一禅。故古者云：“不净亦是不净相，不净境法亦为不净相。”此此理应正思惟。所谓正思惟者，以无常、无常之理等为缘，由言说之策略引导心念专注而成。若未生贪欲，则为未生、未起，不现起；若已生贪欲，则已成道，具足五种断的作业而生，因而成为断除已生贪欲。
Apica cha dhammā kāmacchandassa pahānāya saṃvattanti – asubhanimittassa uggaho, asubhabhāvanānuyogo, indriyesu guttadvāratā, bhojane mattaññutā, kalyāṇamittatā sappāyakathāti. Dasavidhañhi asubhanimittaṃ uggaṇhantassāpi kāmacchando pahīyati, bhāventassāpi, indriyesu pihitadvārassāpi, catunnaṃ pañcannaṃ ālopānaṃ okāse sati udakaṃ pivitvā yāpanasīlatāya bhojane mattaññunopi. Tenetaṃ vuttaṃ –
此外，有六种法门适用于断除欲欲——分别是：不净观相的生起、不净观相的修习、根门的关闭、饮食节度、善友的交往，以及清净语的运用。虽然断欲必行不净观相这十法，但在修习不净观相时，欲欲也会断除；在根门关闭时，欲欲亦断除；在四根五根关闭或观四大五蕴时，若适时饮水且饮食有节制，则欲欲亦断除。对此说：“四根五根关闭后，饮水于适当时，足以长养住于正法的比库的清净安住。”
‘‘Cattāro pañca ālope, abhutvā udakaṃ pive;
“四根五根关闭后，不仅饮足清水，
Alaṃ phāsuvihārāya, pahitattassa bhikkhuno’’ti. (theragā. 983);
安住于正法清净的比库。”（长老传，983）
Asubhakammikatissattherasadise asubhabhāvanārate kalyāṇamitte sevantassāpi kāmacchando pahīyati, ṭhānanisajjādīsu dasaasubhanissitasappāyakathāyapi pahīyati. Tena vuttaṃ – ‘‘cha dhammā kāmacchandassa pahānāya saṃvattantī’’ti.
如同俗世比库断除不净行为一样，专修不净观相、依止善友者，欲欲亦随之断除；在立止行持等十法专勤不净观相时，亦是如此。因此云：“有六法适用于断除欲欲。”
§17
17. Sattame mettā cetovimuttīti sabbasattesu hitapharaṇakā mettā. Yasmā pana taṃsampayuttacittaṃ nīvaraṇādīhi paccanīkadhammehi vimuccati, tasmā sā ‘‘cetovimuttī’’ti vuccati. Visesato vā sabbabyāpādapariyuṭṭhānena vimuttattā sā cetovimuttīti veditabbā. Tattha ‘‘mettā’’ti ettāvatā pubbabhāgopi vaṭṭati, ‘‘cetovimuttī’’ti vuttattā pana idha tikacatukkajjhānavasena appanāva adhippetā. Yonisomanasikarototi taṃ mettaṃ cetovimuttiṃ vuttalakkhaṇena upāyamanasikārena manasikarontassa.
第十七义：第七为慈心定解脱，谓慈心利益一切众生。因与慈心相应的心随染污及烦恼断除，故称为心解脱。特别是由于断除一切恶意烦恼而得解脱，此为心解脱之特征。其中“慈”字之前部分亦有展开，所谓“心解脱”，指在此处依三种四禅定小定而成就（即禅那的专注）。唯有善巧正念，方能修习此慈心心解脱。
Apica cha dhammā byāpādassa pahānāya saṃvattanti – mettānimittassa uggaho, mettābhāvanānuyogo, kammassakatāpaccavekkhaṇā, paṭisaṅkhānabahulatā, kalyāṇamittatā, sappāyakathāti. Odissakaanodissakadisāpharaṇānañhi aññataravasena mettaṃ uggaṇhantassāpi byāpādo pahīyati, odhiso anodhiso disāpharaṇavasena mettaṃ bhāventassāpi. ‘‘Tvaṃ etassa kuddho kiṃ karissasi, kimassa sīlādīni nāsetuṃ sakkhissasi, nanu tvaṃ attano kammena āgantvā attano kammeneva gamissasi? Parassa kujjhanaṃ nāma vītaccitaṅgāratattaayasalākagūthādīni gahetvā paraṃ paharitukāmatāsadisaṃ hoti. Esopi tava kuddho kiṃ karissati, kiṃ te sīlādīni nāsetuṃ sakkhissati? Esa attano kammena āgantvā attano kammeneva gamissati, appaṭicchitapaheṇakaṃ viya paṭivātaṃ khittarajomuṭṭhi viya ca etassevesa kodho matthake patissatī’’ti evaṃ attano ca parassa ca kammassakataṃ paccavekkhatopi, ubhayakammassakataṃ paccavekkhitvā paṭisaṅkhāne ṭhitassāpi, assaguttattherasadise mettābhāvanārate kalyāṇamitte sevantassāpi byāpādo pahīyati, ṭhānanisajjādīsu mettānissitasappāyakathāyapi pahīyati. Tena vuttaṃ – ‘‘cha dhammā byāpādassa pahānāya saṃvattantī’’ti. Sesamidha ito paresu ca vuttanayeneva veditabbaṃ, visesamattameva pana vakkhāmāti.
此外，有六种法门适用于断除嗔恨——分别是：慈心观相的产生、慈心观相的修习、审视业因果、执意回避、善友的交往，以及清净语的运用。譬如断除嗔恨者，虽在善恶相应之仁慈破坏中，嗔恨总被断除；即使在遍及方圆各方向的嗔恨中，按照此生起慈心观相，嗔恨亦断除。若有人嗔怒他人，应作何为？其人如何能断坏戒律等？实则他人之恶与自己业报相随，正如被他人所打伤，身体受苦一般。这样的嗔怒有何用处？戒律如何被断除？受他人恶业之果，必随自己业力而至，愚痴困苦如同被烈火焚烧。如此自责与忿恨，观察自身与他人业果，审慎回避，专修慈心观相，依护善友，不论立止行持或善行修习，嗔恨皆当断除。因此云：“有六法适用于断除嗔恨。”由此可知后文诸法亦复如是，特此详细说明。
§18
18. Aṭṭhame ārambhadhātūādīsu ārambhadhātu nāma paṭhamārambhavīriyaṃ. Nikkamadhātu nāma kosajjato nikkhantattā tato balavataraṃ. Parakkamadhātu nāma paraṃ paraṃ ṭhānaṃ akkamanato tatopi balavataraṃ. Aṭṭhakathāyaṃ pana ‘‘ārambho cetaso kāmānaṃ panūdanāya, nikkamo cetaso palighugghāṭanāya, parakkamo cetaso bandhanacchedanāyā’’ti vatvā ‘‘tīhi petehi adhimattavīriyameva kathita’’nti vuttaṃ.
第十八节。八种根本动力等中，根本动力谓初发之精进。离出动力谓离开被束缚之境界后，其力量较前更强。超越动力谓转入彼岸更远处，力量更胜。注疏中言：“发心者乃心意对欲之诱使；离心者即心意破除妨碍；超越心者为斩断缠缚。”且称：“唯以三者之精进功力为最高。”
Āraddhavīriyassāti paripuṇṇavīriyassa ceva paggahitavīriyassa ca. Tattha catudosāpagataṃ vīriyaṃ āraddhanti veditabbaṃ. Na ca atilīnaṃ hoti, na ca atipaggahitaṃ, na ca ajjhattaṃ saṃkhittaṃ, na ca bahiddhā vikkhittaṃ. Tadetaṃ duvidhaṃ hoti – kāyikaṃ, cetasikañca. Tattha ‘‘idha bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhetī’’ti (vibha. 519) evaṃ rattidivasassa pañca koṭṭhāse kāyena ghaṭentassa vāyamantassa kāyikavīriyaṃ veditabbaṃ. ‘‘Na tāvāhaṃ ito leṇā nikkhamissāmi, yāva me na anupādāya āsavehi cittaṃ vimuccatī’’ti evaṃ okāsaparicchedena vā, ‘‘na tāvāhaṃ imaṃ pallaṅkaṃ bhindissāmī’’ti evaṃ nisajjādiparicchedena vā mānasaṃ bandhitvā ghaṭentassa vāyamantassa cetasikavīriyaṃ veditabbaṃ. Tadubhayampi idha vaṭṭati. Duvidhenāpi hi iminā vīriyena āraddhavīriyassa anuppannañceva thinamiddhaṃ nuppajjati, uppannañca thinamiddhaṃ pahīyati milakkhatissattherassa viya, gāmantapabbhāravāsimahāsīvattherassa viya, pītimallakattherassa viya, kuṭumbiyaputtatissattherassa viya ca. Etesu hi purimā tayo aññe ca evarūpā kāyikavīriyena āraddhavīriyā, kuṭumbiyaputtatissatthero aññe ca evarūpā cetasikavīriyena āraddhavīriyā, uccāvālukavāsī mahānāgatthero pana dvīhipi vīriyehi āraddhavīriyova. Thero kira ekaṃ sattāhaṃ caṅkamati, ekaṃ tiṭṭhati, ekaṃ nisīdati, ekaṃ nipajjati. Mahātherassa ekairiyāpathopi asappāyo nāma natthi, catutthe sattāhe vipassanaṃ vaḍḍhetvā arahatte patiṭṭhāsi.
所谓发起精进者，乃指圆满精进与专注精进。须知此处的精进合于四漏之法，既非过甚柔弱，亦不偏于懈怠，非内缩凝结，亦无外散分散。如是精进有二种：一种是身勤精进，一种是心勤精进。注云：“若比库昼夜行走或静坐，守护正法，使心清净，则当知其身勤精进。”又言：“我决不离去此山洞，直至我心离染清净”为例，是依断食入定，摒心忧扰时，要观察由坚守坐处不乱之意生起的心勤精进。此种身心勤精进相互伴随。由此精进可生成或消除禅那疲厌，如同毗罗阇比库、乡下穷居比库、喜乐比库、家庭子比库等例。这些比库中有些以身勤，有些以心勤精进互为差别，彼处为高大隘窄洞穴中称雄之辈，独坐七日，内心难以动摇，增进观察禅定，达至阿拉汉果。
Apica cha dhammā thinamiddhassa pahānāya saṃvattanti – atibhojane nimittaggāho, iriyāpathasamparivattanatā, ālokasaññāmanasikāro, abbhokāsavāso, kalyāṇamittatā, sappāyakathāti. Āharahatthaka-bhuttavamitaka-tatravaṭṭaka-alaṃsāṭaka-kākamāsaka-brāhmaṇādayo viya bhojanaṃ bhuñjitvā rattiṭṭhānadivāṭṭhāne nisinnassa hi samaṇadhammaṃ karoto thinamiddhaṃ mahāhatthī viya ottharantaṃ āgacchati, catupañcaālopaokāsaṃ pana ṭhapetvā pānīyaṃ pivitvā yāpanasīlassa bhikkhuno taṃ na hotīti evaṃ atibhojane nimittaṃ gaṇhantassāpi thinamiddhaṃ pahīyati. Yasmiṃ iriyāpathe thinamiddhaṃ okkamati, tato aññaṃ parivattentassāpi, rattiṃ candālokadīpālokaukkāloke divā sūriyālokaṃ manasikarontassāpi , abbhokāse vasantassāpi, mahākassapattherasadise pahīnathinamiddhe kalyāṇamitte sevantassāpi thinamiddhaṃ pahīyati, ṭhānanisajjādīsu dhutaṅganissitasappāyakathāyapi pahīyati. Tena vuttaṃ – ‘‘cha dhammā thinamiddhassa pahānāya saṃvattantī’’ti.
还有六法助于除疲厌：过度饮食、频繁来回行走、注视光明、入定昏沉、善友相随、正言教诲。譬如大象深林无人处，昼夜食宿之际认真修行戒法，则其疲厌如同过暴饮食所生病理自然消散。疲厌产生于入定路上时，行走回转、夜观月光灯火、白日察太阳光芒时，或心随善友而住，或持戒严净衣服舒适等均可消疲厌。经云：“此六法能令疲厌消失。”
§19
19. Navame vūpasantacittassāti jhānena vā vipassanāya vā vūpasamitacittassa.
第十九节。所谓入静心者，即指通过禅定或观照所得的安住平静之心。
Apica cha dhammā uddhaccakukkuccassa pahānāya saṃvattanti – bahussutatā, paripucchakatā, vinaye pakataññutā, vuddhasevitā, kalyāṇamittatā, sappāyakathāti. Bāhusaccenāpi hi ekaṃ vā dve vā tayo vā cattāro vā pañca vā nikāye pāḷivasena ca atthavasena ca uggaṇhantassāpi uddhaccakukkuccaṃ pahīyati, kappiyākappiyaparipucchābahulassāpi, vinayapaññattiyaṃ ciṇṇavasībhāvatāya pakataññunopi, vuḍḍhe mahallakatthere upasaṅkamantassāpi, upālittherasadise vinayadhare kalyāṇamitte sevantassāpi uddhaccakukkuccaṃ pahīyati, ṭhānanisajjādīsu kappiyākappiyanissitasappāyakathāyapi pahīyati. Tena vuttaṃ – ‘‘cha dhammā uddhaccakukkuccassa pahānāya saṃvattantī’’ti.
关于摒除掉举追悔的六法，包括多闻闻法、勤于提问、对律清楚解、认真修持、善友相伴、利行正语。多闻经论一二三四五知识皆能帮助离除掉举追悔。善友维持律法，临近长老，和善相待，或严守坐具衣服等正方便，亦是消除掉举追悔的有效因缘。经云：“此六法能令掉举追悔消荡。”
§20
20. Dasame yoniso, bhikkhave, manasikarototi vuttanayeneva upāyato manasikarontassa.
第二十节。比库们，所谓正念思惟，即是依教理正确而有方法地注意思考。
Apica cha dhammā vicikicchāya pahānāya saṃvattanti – bahussutatā, paripucchakatā, vinaye pakataññutā, adhimokkhabahulatā, kalyāṇamittatā, sappāyakathāti. Bahusaccenāpi hi ekaṃ vā…pe… pañca vā nikāye pāḷivasena ca atthavasena ca uggaṇhantassāpi vicikicchā pahīyati, tīṇi ratanāni ārabbha paripucchābahulassāpi, vinaye ciṇṇavasībhāvassāpi, tīsu ratanesu okappaniyasaddhāsaṅkhātaadhimokkhabahulassāpi, saddhādhimutte vakkalittherasadise kalyāṇamitte sevantassāpi vicikicchā pahīyati, ṭhānanisajjādīsu tiṇṇaṃ ratanānaṃ guṇanissitasappāyakathāyapi pahīyati. Tena vuttaṃ – ‘‘cha dhammā vicikicchāya pahānāya saṃvattantī’’ti. Imasmiṃ nīvaraṇappahānavagge vaṭṭavivaṭṭaṃ kathitanti.
六法亦随怀疑而舍弃者，谓多闻广学、勤问精探、于律戒能解通达、持律多数、善友相伴及善良劝说。且多闻之中，纵一或五，甚至于五部经藏，以巴利文与义理双重涵义能通达者，疑难即除。由三宝为起点，多求精询，律藏中保持少失断之状，三宝恒受信奉，断惑生信，依止长老及善友服务者，皆能除疑。并于三宝之住止离散及具德之善说，亦能除疑。故说『六法随怀疑而舍弃』，此于障碍除断品中，详详周悉而说之。
Nīvaraṇappahānavaggavaṇṇanā. · 盖断品释。