3. Pañcaṅgikavaggo · 3. 五支品义注
3. Pañcaṅgikavaggo3. 五支品
1. Paṭhamaagāravasuttavaṇṇanā1. 第一不恭敬经注释
§21
21. Tatiyassa paṭhame asabhāgavuttikoti asabhāgāya visadisāya jīvitavuttiyā samannāgato . Ābhisamācārikaṃ dhammanti uttamasamācārabhūtaṃ vattavasena paññattasīlaṃ. Sekhaṃ dhammanti sekhapaṇṇattisīlaṃ. Sīlānīti cattāri mahāsīlāni. Sammādiṭṭhinti vipassanāsammādiṭṭhiṃ. Sammāsamādhinti maggasamādhiñceva phalasamādhiñca. Imasmiṃ sutte sīlādīni missakāni kathitāni.
二十一，于第三所说初品，名为不善之果报。此处谓不善果报之清净，具足生存的说法。所谓阿毗三摩提者，是指高尚三摩提。说戒者，是指与戒相应之品。所谓戒，乃四大善戒。正见，谓观照正见。正定，既是道中之定，也是果中之定。此经中所说之戒等，皆与此相应。
2. Dutiyaagāravasuttavaṇṇanā2. 第二不恭敬经注释
§22
22. Dutiye sīlakkhandhanti sīlarāsiṃ. Sesadvayepi eseva nayo. Ime pana tayopi khandhā missakāva kathitāti.
二十二，第二品谓戒蕴，即戒之总和。同前两品亦如是名之。此三蕴皆谓不善果报所说。
3. Upakkilesasuttavaṇṇanā3. 随烦恼经注释
§23
23. Tatiye na ca pabhassaranti na ca pabhāvantaṃ. Pabhaṅgu cāti pabhijjanasabhāvaṃ. Ayoti kāḷalohaṃ. Lohanti ṭhapetvā idha vuttāni cattāri avasesaṃ lohaṃ. Sajjhanti rajataṃ. Cittassāti cātubhūmakakusalacittassa. Tebhūmakassa tāva upakkilesā hontu, lokuttarassa kathaṃ hontīti? Uppajjituṃ appadānena. Yadaggena hi uppajjituṃ na denti, tadaggeneva te lokiyassapi lokuttarassapi upakkilesā nāma honti. Pabhaṅgu cāti ārammaṇe cuṇṇavicuṇṇabhāvūpagamanena bhijjanasabhāvaṃ. Sammāsamādhiyati āsavānaṃ khayāyāti āsavānaṃ khayasaṅkhātassa arahattassa atthāya hetunā kāraṇena samādhiyati. Ettāvatā cittaṃ visodhetvā arahatte patiṭṭhitaṃ khīṇāsavaṃ dasseti. Idānissa abhiññāpaṭivedhaṃ dassento yassa yassa cātiādimāha. Taṃ uttānatthamevāti.
二十三，第三品既非光明，亦非具光明。所谓碎坯，即披破斑驳之性。犹如黑铁。铁虽持定，此处所说有四处，即剩余之铁。在此铁中，有银。心者，是指四地善心。虽有三地，若尚有污染，云何成就出世间清净？其生起亦非无因。若无因，则此世与出世皆无污染。如碎坯者，于差别斑驳处，具破损之质，谓其破坏之性。正定者，为断除浊染，故此定为阿拉汉果所依之因缘。意即去烦恼，心净已立，于阿拉汉位示灭尽浊染。今此故，显明于那分别通达者，谓其有何因缘。此乃高尚之义也。
4. Dussīlasuttavaṇṇanā4. 破戒经注释
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24. Catutthe hatūpanisoti hataupanissayo hatakāraṇo. Yathābhūtañāṇadassananti nāmarūpaparicchedañāṇaṃ ādiṃ katvā taruṇavipassanā. Nibbidāvirāgoti nibbidā ca virāgo ca . Tattha nibbidā balavavipassanā, virāgo maggo. Vimuttiñāṇadassananti phalavimutti ca paccavekkhaṇañāṇañca.
二十四，第四品谓灭因，是灭因之所依。如实智慧见解，即名为断除名色之智慧，断初慧，以至于后慧渐修观智。厌离与离欲者，厌离即为功力观智，离欲即为道。解脱智慧见解，谓果解脱与反观智慧见解。
5. Anuggahitasuttavaṇṇanā5. 不摄护经注释
§25
25. Pañcame sammādiṭṭhīti vipassanāsammādiṭṭhi. Cetovimuttiphalātiādīsu cetovimuttīti maggaphalasamādhi. Paññāvimuttīti phalañāṇaṃ. Sīlānuggahitāti sīlena anuggahitā anurakkhitā. Sutānuggahitāti bāhusaccena anuggahitā. Sākacchānuggahitāti dhammasākacchāya anuggahitā. Samathānuggahitāti cittekaggatāya anuggahitā.
二十五，第五品谓正见，是指观照正见。所谓心解脱果等，即道果中定。智慧解脱者，谓果慧。护戒者，谓戒护持。护经者，谓多闻护持。护语者，谓以法义护持对话。护止者，谓心一境性护持。若以甘甜种子比喻此义，恭敬相系如同环缚，时时调节如水滴滋养，逐渐去除杂质如整修根基，断除散乱如持净手帕，深入观智如净化心境，斩断网罗如力观般若，若树受此养护必然迅速成长而结出果实。亦如持守此戒等根基之正见，必迅速以正道增长，显现心与慧之解脱果实。
Imassa panatthassa āvibhāvatthaṃ madhurambabījaṃ ropetvā samantā mariyādaṃ bandhitvā kālānukālaṃ udakaṃ āsiñcitvā kālānukālaṃ mūlāni sodhetvā kālānukālaṃ patitapāṇake hāretvā kālānukālaṃ makkaṭajālaṃ luñcitvā ambaṃ paṭijagganto puriso dassetabbo. Tassa hi purisassa madhurambabījaropanaṃ viya vipassanāsammādiṭṭhi daṭṭhabbā, mariyādabandhanaṃ viya sīlena anuggaṇhanaṃ, udakāsecanaṃ viya sutena anuggaṇhanaṃ, mūlaparisodhanaṃ viya sākacchāya anuggaṇhanaṃ, pāṇakaharaṇaṃ viya jhānavipassanāpāripanthikasodhanavasena samathānuggaṇhanaṃ, makkaṭajālaluñcanaṃ viya balavavipassanānuggaṇhanaṃ, evaṃ anuggahitassa rukkhassa khippameva vaḍḍhitvā phalappadānaṃ viya imehi sīlādīhi anuggahitāya mūlasammādiṭṭhiyā khippameva maggavasena vaḍḍhitvā cetovimuttipaññāvimuttiphalappadānaṃ veditabbaṃ.
此中所说，如同将甜蜜的种子种入土中，四周用保护之物环绕，时常适时地浇水，时常适时地除去杂草，时常适时地拔除枯枝败叶，时常适时地除去猿猴编织的网，期间树苗逐渐茁壮成长，终能显现果实。此亦如比库心中所植的甜蜜种子，即须见其正观正见，使戒律如同约束之带而守护，如同水流而注润，犹如除净根基而发展，如同除去枯枝败叶而清洁，如同用止禅与观禅交互净化，如同用强力的正观来解除外网纠缠。如此用戒律等善法守护根基正见，正见迅速成长，如同道之增长，须知此即是心解脱与智慧解脱果实得生之因缘。
6. Vimuttāyatanasuttavaṇṇanā6. 解脱处经注释
§26
26. Chaṭṭhe vimuttāyatanānīti vimuccanakāraṇāni. Yatthāti yesu vimuttāyatanesu. Satthā dhammaṃ desetīti catusaccadhammaṃ deseti. Atthapaṭisaṃvedinoti pāḷiatthaṃ jānantassa. Dhammapaṭisaṃvedinoti pāḷiṃ jānantassa. Pāmojjanti taruṇapīti. Pītīti tuṭṭhākārabhūtā balavapīti. Kāyoti nāmakāyo. Passambhatīti paṭippassambhati. Sukhaṃ vedetīti sukhaṃ paṭilabhati. Cittaṃ samādhiyatīti arahattaphalasamādhinā samādhiyati. Ayañhi taṃ dhammaṃ suṇanto āgatāgataṭṭhāne jhānavipassanāmaggaphalāni jānāti, tassa evaṃ jānato pīti uppajjati. So tassā pītiyā antarā osakkituṃ na dento upacārakammaṭṭhāniko hutvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇāti. Taṃ sandhāya vuttaṃ – ‘‘cittaṃ samādhiyatī’’ti. Sesesupi eseva nayo. Ayaṃ pana viseso – samādhinimittanti aṭṭhatiṃsāya ārammaṇesu aññataro samādhiyeva samādhinimittaṃ. Suggahitaṃhotītiādisu ācariyassa santike kammaṭṭhānaṃ uggaṇhantena suṭṭhu gahitaṃ hoti suṭṭhu manasikataṃ suṭṭhu upadhāritaṃ. Suppaṭividdhaṃ paññāyāti paññāya suṭṭhu paccakkhaṃ kataṃ. Tasmiṃ dhammeti tasmiṃ kammaṭṭhānapāḷidhamme. Iti imasmiṃ sutte pañcapi vimuttāyatanāni arahattaṃ pāpetvā kathitānīti.
二十六、所谓第六解脱处即为解脱原因。此处谓于那些解脱处中。世尊宣说法义，即宣说四圣谛法。所谓理解义理者，是对巴利词义通达者。所谓理解巴利文者，是对巴利文透彻通晓者。年轻众生因得欢喜。欢喜即由满足之状态所起，且有威力。所谓『身』是名为身体。所谓『放松』是指安稳放松。感得快乐即得乐受。所谓心专注是以阿拉汉果的禅定而安住。听闻法义者，于来去所在了知禅定与观的道果，故知者心生欢喜。对此欢喜之内，作为入静之助，不能被轻敌，增强观行，得阿拉汉果。对此义理说曰：「心专注」者。其他余者，亦同此义。此中特殊之处是所谓禅定因，即于三十八境中的某一禅定境作为专注因。所谓善受，即如教诲师受持修习之法门受到妥善把握、正念、正知、正护持。所谓智慧明了，是智慧清楚体验之。此为法义和修行法义。是故，于此经中五种解脱处宣说成就阿拉汉者。
7. Samādhisuttavaṇṇanā7. 定经注释
§27
27. Sattame appamāṇanti pamāṇakaradhammarahitaṃ lokuttaraṃ. Nipakā patissatāti nepakkena ca satiyā ca samannāgatā hutvā. Pañca ñāṇānīti pañca paccavekkhaṇañāṇāni. Paccattaññeva uppajjantīti attaniyeva uppajjanti. Ayaṃ samādhi paccuppannasukho cevātiādīsu arahattaphalasamādhi adhippeto. Maggasamādhītipi vadantiyeva. So hi appitappitakkhaṇe sukhattā paccuppannasukho, purimo purimo pacchimassa pacchimassa samādhisukhassa paccayattā āyatiṃ sukhavipāko, kilesehi ārakattā ariyo, kāmāmisavaṭṭāmisalokāmisānaṃ abhāvā nirāmiso. Buddhādīhi mahāpurisehi sevitattā akāpurisasevito. Aṅgasantatāya ārammaṇasantatāya sabbakilesadarathasantatāya ca santo, atappaniyaṭṭhena paṇīto. Kilesappaṭippassaddhiyā laddhattā kilesappaṭippassaddhibhāvaṃ vā laddhattā paṭippassaddhaladdho. Paṭippassaddhaṃ paṭippassaddhīti hi idaṃ atthato ekaṃ. Paṭippassaddhakilesena vā arahatā laddhattāpi paṭippassaddhaladdho, ekodibhāvena adhigatattā ekodibhāvameva vā adhigatattā ekodibhāvādhigato. Appaguṇasāsavasamādhi viya sasaṅkhārena sappayogena cittena paccanīkadhamme niggayha kilese vāretvā anadhigatattā na sasaṅkhāraniggayhavāritagato. Taṃ samādhiṃ samāpajjanto tato vā vuṭṭhahanto sativepullappattattā satova samāpajjati, satova vuṭṭhahati. Yathāparicchinnakālavasena vā sato samāpajjati, sato vuṭṭhahati. Tasmā yadettha ‘‘ayaṃ samādhi paccuppannasukho ceva āyatiñca sukhavipāko cā’’ti evaṃ paccavekkhamānassa paccattaṃyeva aparappaccayañāṇaṃ uppajjati, taṃ ekaṃ ñāṇaṃ. Eseva nayo sesesu. Evaṃ imāni pañca ñāṇāni paccattaññeva uppajjantīti.
二十七、所谓第七无量，即无量法界无量分别，超越世间。一切纯净且具足念慧。所谓五种智慧，即五种分别审察之智慧。此五智慧分别于各自生起。此禅定乃为阿拉汉果禅定，兼具喜悦所现幸福，亦同称为道果之禅定。亦有称为道果专注禅定者。此禅定乃为意乐清净，前后世禅定喜乐之因，除使烦恼息灭，圣人避免欲、恶、无明等三界之缠累。由诸佛及圣人所教习，非恶人修习。修习缘起各支念，相续专注于禅境，乃为善趣专精者。断除烦恼后得烦恼断除之果。此断除即实质断除。若阿拉汉得以斩断烦恼，即得断除果，自一相生起一相，或单相生起，亦或相似而得成就。宛如无漏聚敛之禅定，以共行相摄心，断除烦恼，获无漏境界，非断非漏。修此禅定者，或于起起灭灭相续正念中，入正念，出正念。或于间断时间亦得入出正念。故言此禅定及其喜乐、未来寿命之因，是为分别，于此分别生起个别先行智慧，即此为一智慧。其他智慧亦同此义。故此五种智慧分别各自生起。
8. Pañcaṅgikasuttavaṇṇanā8. 五支经注释
§28
28. Aṭṭhame ariyassāti vikkhambhanavasena pahīnakilesehi ārakā ṭhitassa. Bhāvanaṃ desessāmīti brūhanaṃ vaḍḍhanaṃ pakāsayissāmi. Imameva kāyanti imaṃ karajakāyaṃ. Abhisandetīti temeti sneheti, sabbattha pavattapītisukhaṃ karoti. Parisandetīti samantato sandeti. Paripūretīti vāyunā bhastaṃ viya pūreti. Parippharatīti samantato phusati. Sabbāvato kāyassāti assa bhikkhuno sabbakoṭṭhāsavato kāyassa kiñci upādinnakasantatipavattiṭṭhāne chavimaṃsalohitānugataṃ aṇumattampi ṭhānaṃ paṭhamajjhānasukhena aphuṭaṃ nāma na hoti.
第二十八、所谓第八圣者，即以断除烦恼及其障碍分别为本者。愿教诲增长广大加深内观。此即身体，即此作业之身体。所谓亲近，谓作启发、亲和、以爱护使遍起喜乐、安乐。所谓环绕，即从四面围绕之义。所谓充满，譬如风吹动水而充盈之状。所谓充斥，谓从四面触及。所谓一切身体，是指比库之身，以遍集烦恼果断之身体上，存在诸粗大细小之部位。至于初禅乐，不可少失此身体微细之状态。
Dakkhoti cheko paṭibalo nhānīyacuṇṇāni kātuñceva yojetuñca sannetuñca. Kaṃsathāleti yena kenaci lohena katabhājane. Mattikābhājanaṃ pana thiraṃ na hoti, sannentassa bhijjati. Tasmā taṃ na dassesi. Paripphosakaṃparipphosakanti siñcitvā siñcitvā. Sanneyyāti vāmahatthena kaṃsathālaṃ gahetvā dakkhiṇahatthena pamāṇayuttaṃ udakaṃ siñcitvā siñcitvā parimaddanto piṇḍaṃ kareyya. Snehānugatāti udakasinehena anugatā. Snehaparetāti udakasinehena pariggahitā. Santarabāhirāti saddhiṃ antopadesena ceva bahipadesena ca, sabbatthakameva udakasinehena phuṭāti attho. Na ca pagghariṇīti na bindu bindu udakaṃ paggharati, sakkā hoti hatthenapi dvīhipi aṅgulīhi gahetuṃ ovaṭṭikāyapi kātunti attho.
所谓能干者，是指掌巧，能制备浴盐、沐浴之粉等，以及调和缀合。所谓铜盒，是指用某种金属制作之盛器。土器之盒则不牢固，使用时易湿软。故不可示于他人。所谓一遍饮水，谓渐次润湿。所谓涂抹，谓以左手持铜盒，右手取适量水相配合，反复渐次沾湿湿润后，作浸沾之状。所谓依水之爱，谓随水浸湿而产生之爱欲。所谓浸染，就是随水浸润而沾染之义。所谓内外之义，是指因接触内表或相对，终向四处均用浸湿水染之义。不同于打碎，谓水滴不断断落，不可以手指、两指或拳头抓取，此谓其义。
Dutiyajjhānasukhaupamāyaṃ ubbhidodakoti ubbhinnaudako, na heṭṭhā ubbhijjitvā uggacchanaudako, antoyeva pana uppajjanaudakoti attho. Āyamukhanti āgamanamaggo. Devoti megho. Kālena kālanti kāle kāle, anvaḍḍhamāsaṃ vā anudasāhaṃ vāti attho. Dhāranti vuṭṭhiṃ. Nānuppaveccheyyāti nappaveseyya, na vasseyyāti attho. Sītā vāridhārā ubbhijjitvāti sītā vāridhārā taṃ rahadaṃ pūrayamānā ubbhijjitvā. Heṭṭhā uggacchanaudakañhi uggantvā bhijjantaṃ udakaṃ khobheti, catūhi disāhi pavisanaudakaṃ purāṇapaṇṇatiṇakaṭṭhadaṇḍakādīhi udakaṃ khobheti. Vuṭṭhiudakaṃ dhārānipātabubbuḷakehi udakaṃ khobheti, sannisinnameva pana hutvā iddhinimmitamiva uppajjamānaṃ udakaṃ imaṃ padesaṃ pharati, imaṃ na pharatīti natthi. Tena aphuṭokāso nāma na hoti. Tattha rahado viya karajakāyo, udakaṃ viya dutiyajjhānasukhaṃ, sesaṃ purimanayeneva veditabbaṃ.
所谓第二禅乐之喻，称为破水，非指底下破开之水，非指上升之水，而是指由内部生起之水。所谓水流入面，谓水来流入之路。所谓天，即云。所谓时光，是指不同时间，或搭配月相。所谓保持，即持续。所谓不能进入，即不允许进入、不容留之意。所谓冷雨之水流入，谓冷雨水充满池塘。所谓下升水，是指水从下方上升，湿润水击打水池，使水波动。谓池塘水随气泡、水珠冲击而起。吾人坐定如在不动之地，似变成为神通所现，水流冲击，此地未破碎者，谓为未断裂境界。此谓不可缺少之空间。此处水池之水流，如第二禅乐之喜乐，后者可如其先前禅乐之乐受差别观受而知。
Tatiyajjhānasukhaupamāyaṃ uppalāni ettha santīti uppalinī. Sesapadadvayepi eseva nayo. Ettha ca setarattanīlesu yaṃkiñci uppalameva, ūnakasatapattaṃ puṇḍarīkaṃ, satapattaṃ padumaṃ. Pattaniyamaṃ vā vināpi setaṃ padumaṃ, rattaṃ puṇḍarīkanti ayamettha vinicchayo. Udakānuggatānīti udakato na uggatāni. Antonimuggaposīnīti udakatalassa anto nimuggāniyeva hutvā posanti vaḍḍhantīti attho. Sesaṃ purimanayeneva veditabbaṃ.
第三禅乐比喻，谓为茉莉花，此处谓白色花。余同义亦为是。此处所指白色，红色，蓝色莲花，或百叶或百弱，或青金色莲花，依莲花之大小颜色予以分别。所谓随水而起者，谓起于水面。所谓水内之滋养，谓水中非向水外生长，而是水中生长滋长。由此亦可知其余禅乐。
Catutthajjhānaupamāyaṃ parisuddhena cetasā pariyodātenāti ettha nirupakkilesaṭṭhena parisuddhaṃ, pabhassaraṭṭhena pariyodātaṃ veditabbaṃ. Odātena vatthenāti idaṃ utupharaṇatthaṃ vuttaṃ. Kiliṭṭhavatthena hi utupharaṇaṃ na hoti, taṅkhaṇadhotaparisuddhena utupharaṇaṃ balavaṃ hoti. Imissā hi upamāya vatthaṃ viya karajakāyo, utupharaṇaṃ viya catutthajjhānasukhaṃ. Tasmā yathā sunhātassa purisassa parisuddhaṃ vatthaṃ sasīsaṃ pārupitvā nisinnassa sarīrato utu sabbameva vatthaṃ pharati, na koci vatthassa aphuṭokāso hoti, evaṃ catutthajjhānasukhena bhikkhuno karajakāyassa na koci okāso aphuṭo hotīti evamettha attho daṭṭhabbo. Catutthajjhānacittameva vā vatthaṃ viya, taṃsamuṭṭhānarūpaṃ utupharaṇaṃ viya. Yathā hi katthaci katthaci odātavatthe kāyaṃ aphusantepi taṃsamuṭṭhānena utunā sabbatthakameva kāyo phuṭo hoti, evaṃ catutthajjhānasamuṭṭhāpitena sukhumarūpena sabbatthakameva bhikkhuno kāyo phuṭo hotīti evamettha attho daṭṭhabbo.
“第四禅的比喻是用清净的布料来比喻以纯净心意所成就的安住。此处，‘纯净’是指超越污染，‘清明’是指光明清澈，应当理解为由无染污为本质且清净光明的状态。‘清净’所说的‘布料’，是指用来包裹的东西，因为污秽的东西不能用来包裹，只有经过洗涤清洁的布料才能坚实地包裹。以此喻第四禅的微妙身，就如同用布包裹着月光，月光透过干净的布料从身上散发出来，不留一丝空隙。故此第四禅的快乐，令比库的身体如同洁净布料，没有任何裂缝缝隙。这里的意思是，第四禅的心如同布料，其产生形式好比包裹月光。不论何时身体虽被包裹，但月光总能穿透，身体完全被遍布，而不留空隙；亦如第四禅产生的柔和微妙的快乐统领着比库的身体，无处不在，没有一丝迟滞，应当理解如此。
Paccavekkhaṇanimittanti paccavekkhaṇañāṇameva. Suggahitaṃ hotīti yathā tena jhānavipassanāmaggā suṭṭhu gahitā honti, evaṃ paccavekkhaṇanimittaṃ aparāparena paccavekkhaṇanimittena suṭṭhu gahitaṃ hoti. Añño vā aññanti añño eko aññaṃ ekaṃ, attanoyeva hi attā na pākaṭo hoti. Ṭhito vā nisinnanti ṭhitakassāpi nisinno pākaṭo hoti, tenevaṃ vuttaṃ. Sesesupi eseva nayo. Udakamaṇikoti samekhalā udakacāṭi. Samatittikoti samabharito. Kākapeyyāti mukhavaṭṭiyaṃ nisīditvā kākena gīvaṃ anāmetvāva pātabbo.
“观察之因，指的就是观察之智。‘牢固地了解’是指通过正修止观之道，禅定和慧见均能圆满确立。观察之因便由连续不断的观察缘起而稳固无疑，内外相互承续，互为因缘。各自与他分别自立，唯有自身对自身是不显露的。即使稳坐不动的心也会显现对立的自身，如是而说。余事亦同理。‘水玉’指的是光滑晶莹的水珠。‘平整’是指均匀而充满。‘猴鹫鸟’是指像口卷曲地坐着，如用鸡喙指向舌头轻轻戳刺的状态。”
Subhūmiyanti samabhūmiyaṃ. ‘‘Subhūme sukhette vihatakhāṇuke bījāni patiṭṭhāpeyyā’’ti (dī. ni. 2.438) ettha pana maṇḍabhūmi subhūmīti āgatā. Catumahāpatheti dvinnaṃ mahāmaggānaṃ vinivijjhitvā gataṭṭhāne. Ājaññarathoti vinītaassaratho. Odhastapatodoti yathā rathaṃ abhiruhitvā ṭhitena sakkā hoti gaṇhituṃ, evaṃ ālambanaṃ nissāya tiriyato ṭhapitapatodo. Yoggācariyoti assācariyo. Sveva assadamme sāretīti assadammasārathi. Yenicchakanti yena yena maggena icchati. Yadicchakanti yaṃ yaṃ gatiṃ icchati. Sāreyyāti ujukaṃ purato peseyya. Paccāsāreyyāti paṭinivatteyya.
“‘良田’指相等的地块。『在良田肥沃之地，应当播种良种』（大本纪2.438），这里说的肥田指的是集中而成的良田。‘四大道’是指二中大道的清楚位置。‘无勉强的车夫’意指持弓不乱之车夫。‘前后相应’是比喻车已登上去并且能够停住，依赖负着的支撑物而成的前后相应停稳。‘精进行者’就是慈悲精进的行者。‘自我给予’说明具备自奉己身的车夫。‘意愿’是说：依着各自身所欲。‘若能先送’指能在前方直接发送。‘若能回送’则指可以转回原路。”
Evaṃ heṭṭhā pañcahi aṅgehi samāpattiparikammaṃ kathetvā imāhi tīhi upamāhi paguṇasamāpattiyā ānisaṃsaṃ dassetvā idāni khīṇāsavassa abhiññāpaṭipāṭiṃ dassetuṃ so sace ākaṅkhatītiādimāha. Taṃ uttānatthamevāti.
“如此以下，依五种部分具体说入定的过程。通过这三种比喻显现相关定境的品质，现今为了表明已断烦恼者的证悟修行法，若其欲求，则述及此等内容。此乃目的的高级表达。”
9. Caṅkamasuttavaṇṇanā9. 经行经注释
§29
29. Navame addhānakkhamo hotīti dūraṃ addhānamaggaṃ gacchanto khamati, adhivāsetuṃ sakkoti. Padhānakkhamoti vīriyakkhamo. Caṅkamādhigato samādhīti caṅkamaṃ adhiṭṭhahantena adhigato aṭṭhannaṃ samāpattīnaṃ aññatarasamādhi. Ciraṭṭhitiko hotīti ciraṃ tiṭṭhati. Ṭhitakena gahitanimittañhi nisinnassa nassati, nisinnena gahitanimittaṃ nipannassa. Caṅkamaṃ adhiṭṭhahantena calitārammaṇe gahitanimittaṃ pana ṭhitassapi nisinnassapi nipannassapi na nassatīti.
“二十九、耐久入定力是指能够在远离纷扰的道路上安住，具足持续停留的能力，即能够长久居住。‘执著入定’指以意志力获得的行住坐卧的某些定境。‘长久保持’就是指长时间停留。稳固的定力持续而不消散。行住坐卧所持之定意，即使坐着时消退，但坐下后定意不退，持定之定意虽有微微起伏，仍然不失其续续不绝的力量。”
10. Nāgitasuttavaṇṇanā10. 那基德经注释
§30
30. Dasame uddhaṃ uggatattā ucco, rāsibhāvena ca mahā saddo etesanti uccāsaddamahāsaddā. Tesu hi uggatuggatesu khattiyamahāsāla-brāhmaṇamahāsālādīsu mahāsakkāraṃ gahetvā āgatesu ‘‘asukassa okāsaṃ detha, asukassa okāsaṃ dethā’’ti vutte ‘‘mayaṃ paṭhamataraṃ āgatā, mayhaṃ paṭhamataraṃ āgatā, natthi okāso’’ti evaṃ aññamaññaṃ kathentānaṃ saddo ucco ceva mahā ca ahosi. Kevaṭṭā maññe macchavilopeti kevaṭṭā viya macchavilope. Tesañhi macchapacchiṃ gahetvā āgatānaṃ vikkiṇanaṭṭhāne ‘‘mayhaṃ detha mayhaṃ dethā’’ti vadato mahājanassa evarūpo saddo hoti. Mīḷhasukhanti asucisukhaṃ. Middhasukhanti niddāsukhaṃ. Lābhasakkārasilokasukhanti lābhasakkārañceva vaṇṇabhaṇanañca nissāya uppannasukhaṃ.
“三十、‘高昂’是指提升上升，‘高声’则是指宏大响亮之声。这里所谓的高声大音，是指在贵族、婆罗门及于佛法徒众中，持大尊敬进入者彼此相呼唤‘请给我空隙，请给我空隙’，因为‘我先到此处了，我先到此处了，没有空隙了’，他们相互彼此述说而发声响亮且宏大。有时有的声音如同海浪拍击好似鱼群翻腾。有时如蜜的甘甜悦心，有时如睡眠之甜安而宁静，有时如利得尊敬及美言说之乐，皆因心境所生之喜乐。”
Taṃninnāvagamissantīti taṃ tadeva bhagavato gataṭṭhānaṃ gamissanti, anubandhissantiyevāti vuttaṃ hoti. Tathā hi, bhante, bhagavato sīlapaññāṇanti yasmā tathāvidhaṃ tumhākaṃ sīlañca ñāṇañcāti attho. Mā ca mayā yasoti mayā saddhiṃ yasopi mā samāgacchatu. Piyānanti piyajanānaṃ. Eso tassa nissandoti esā piyabhāvassa nipphatti. Asubhanimittānuyoganti asubhakammaṭṭhānānuyogaṃ. Subhanimitteti rāgaṭṭhāniye iṭṭhārammaṇe. Eso tassa nissandoti esā tassa asubhanimittānuyogassa nipphatti. Evamimasmiṃ sutte imesu pañcasu ṭhānesu vipassanāva kathitāti.
“他们将前往彼处的意思，指的就是他们要前往世尊所去之处，且必随之相应而行。”这是所说的。尊者啊，所谓“世尊的戒慧”旨在云何？即是你们的戒与慧皆如实如是。不要与我所知，或与我共识的人产生分歧。亲近者是亲近者的依凭。这是亲近情感的成就。所谓“不净缘的依凭”，即是指不净修习的业缘。所谓净缘，是指对有情欲爱所依的美好境界的爱好。这是其依凭，属于不净缘依缘的成就。如此，在此经中，于这五处说了观慧法。
Pañcaṅgikavaggo tatiyo. · 五支品第三