3. Duṭṭhaṭṭhakasuttaniddeso · 3. 恶八偈经分别义注
2. Guhaṭṭhakasuttaniddesavaṇṇanā二、《洞窟八偈经义释》的注释
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7. Dutiye – sattoti laggo. Guhāyanti kāye. Kāyo hi rāgādīnaṃ vāḷānaṃ vasanokāsato ‘‘guhā’’ti vuccati. Bahunābhichannoti bahunā rāgādikilesajātena abhicchanno. Etena ajjhattabandhanaṃ vuttaṃ. Tiṭṭhanti rāgādivasena tiṭṭhanto. Mohanasmiṃ pagāḷhoti mohanaṃ vuccati kāmaguṇo. Ettha hi devamanussā muyhanti tesu ajjhogāḷhā hutvā; etena bāhirabandhanaṃ vuttaṃ. Dūre vivekā hi tathāvidho soti so tathārūpo naro tividhāpi kāyavivekādivivekā dūre , anāsanne. Kiṃkāraṇā? Kāmā hi loke na hi suppahāyāti yasmā loke kāmā suppahāyā na honti, tasmāti vuttaṃ hoti.
第二讲中，“satto” 是“sattoti laggo”的简称。“guhāyanti kāye”意为“隐藏于身中”。这里“身体”因内隐着贪等烦恼的根基，故称为“洞穴”。“bahunā abhichannoti”指的是由贪欲等染污烦恼所覆盖。由此称之为内在束缚。贪等烦恼以其所依止的形态存在。迷惑时称为“顽固”的无明，即是感欲特性的执着。天人和凡人皆被迷惑，故称为外在束缚。正如远离者般，人的身体远离三种身之分别清净，内心无依无障。这是为什么？因为世间众欲未曾断绝，欲望未得断除，所以这是如实而说。
Sattoti hi kho vuttanti ‘‘satto, naro, mānavo’’ti evamādinā nayena kathitoyeva. Guhā tāva vattabbāti guhā tāva kathetabbā. Kāyoti vātiādīsu ayaṃ tāva padayojanā – kāyo iti vā guhā iti vā…pe… kumbho iti vāti. Tattha kāyoti ‘‘kucchitānaṃ āyoti kāyo’’tiādinā heṭṭhā satipaṭṭhānakathāyaṃ vuttoyeva. Rāgādivāḷānaṃ vasanokāsaṭṭhena guhā, ‘‘paṭicchādanaṭṭhenā’’tipi eke. ‘‘Dūraṅgamaṃ ekacaraṃ, asarīraṃ guhāsaya’’ntiādīsu (dha. pa. 37) viya. Rāgādīhi jhāpanaṭṭhena deho ‘‘te hitvā mānusaṃ deha’’ntiādīsu (dī. ni. 2.332 thokaṃ visadisaṃ) viya. Pamattakaraṇaṭṭhena sandeho ‘‘bhijjati pūtisandeho, maraṇantañhi jīvita’’ntiādīsu (dha. pa. 148) viya. Saṃsāre sañcaraṇaṭṭhena nāvā ‘‘siñca bhikkhu imaṃ nāvaṃ, sittā te lahumessatī’’tiādīsu (dha. pa. 369) viya. Iriyāpathassa atthibhāvaṭṭhena ratho ‘‘ratho sīlaparikkhāro, jhānakkho cakkavīriyo’’tiādīsu (saṃ. ni. 5.4) viya. Accuggataṭṭhena dhajo ‘‘dhajo rathassa paññāṇa’’ntiādīsu (jā. 2.22.1841) viya.
“sattoti”实际上说的是“生灵、人、行人”等含义，借此引出“洞穴”应以何义解说：身体可指“身体”，亦可指“洞穴”，或比喻容器。此处“身体”是下方设于念处修行中的“肢体”。“贪等烦恼之根基如洞穴”，有说法称为“遮蔽所在”。如《大部》、《中部》中所称“远离众相，亡形体的藏身之处”。染著贪欲等为蔽障的身体，“割舍后为人身”，如《中部》中所说。由放逸而生疑惑，《长部》中说“腐烂的疑虑，临死之时尚存”。在轮回中漂泊，如舟渡江，须用尽慧力掌控。《相应部》中形容修行人“轮是戒香炉，禅者是轮辐”，如《涅槃经》中修行道理亦是如是。
Kimikulānaṃ āvāsabhāvena vammiko ‘‘vammikoti kho, bhikkhu, imassetaṃ cātumahābhūtikassa kāyassa adhivacana’’ntiādīsu (ma. ni. 1.251) viya. Yatheva hi bāhirako vammiko, vamati vantako vantussayo vantasinehasambaddhoti catūhi kāraṇehi ‘‘vammiko’’ti vuccati. So hi ahinakulaundūragharagoḷikādayo nānappakāre pāṇake vamatīti vammiko. Upacikāhi vantakoti vammiko. Upacikāhi vamitvā mukhatuṇḍakehi ukkhittapaṃsucuṇṇena kaṭippamāṇenapi porisappamāṇenapi ussitoti vammiko. Upacikāhi vantakheḷasinehena ābaddhatāya sattasattāhaṃ deve vassantepi na vippakirīyati, nidāghepi tato paṃsumuṭṭhiṃ gahetvā tasmiṃ muṭṭhinā pīḷiyamāne sineho nikkhamati, evaṃ vantasinehena sambaddhoti vammiko. Evamayaṃ kāyopi ‘‘akkhimhā aggigūthako’’tiādinā nayena nānappakāraṃ asucikalimalaṃ vamatīti vammiko. Buddhapaccekabuddhakhīṇāsavā imasmiṃ attabhāve nikantipariyādānena attabhāvaṃ chaḍḍetvā gatāti ariyehi vantakotipi vammiko. Yehi cāyaṃ tīhi aṭṭhisatehi ussito nahārusambaddho maṃsāvalepano allacammapariyonaddho chavirañjito satte vañceti, taṃ sabbaṃ ariyehi vantamevāti vantussayotipi vammiko. ‘‘Taṇhā janeti purisaṃ, cittamassa vidhāvatī’’ti (saṃ. ni. 1.55-57) evaṃ taṇhāya janitattā ariyehi vanteneva taṇhāsinehena sambaddho ayanti vantasinehena sambaddhotipi vammiko. Yathā ca vammikassa anto nānappakārā pāṇakā tattheva jāyanti, uccārapassāvaṃ karonti, gilānā sayanti, matā nipatanti. Iti so tesaṃ sūtigharaṃ vaccakuṭi gilānasālā susānañca hoti. Evaṃ khattiyamahāsālādīnampi kāyo ‘‘ayaṃ gopitarakkhito maṇḍitapasādito mahānubhāvānaṃ kāyo’’ti acintetvā chavinissitā pāṇā cammanissitā pāṇā maṃsanissitā pāṇā nahārunissitā pāṇā aṭṭhinissitā pāṇā aṭṭhimiñjanissitā pāṇāti evaṃ kulagaṇanāya asītimattāni kimikulasahassāni antokāyasmiṃyeva jāyanti, uccārapassāvaṃ karonti, gelaññena āturitāni sayanti, matāmatā nipatanti. Iti ayampi tesaṃ pāṇānaṃ sūtigharaṃ vaccakuṭi gilānasālā susānañca hotīti ‘‘vammiko’’ti saṅkhaṃ gato.
对于“昆虫居所”的比喻，有云“昆虫”是此由四大元素构成的身的名称，如《中部》释说。正如外部蛆虫，因腐败污秽而生，且因种种缘故附着，所以称为“蛆虫”。此虫若呕吐，则称“吐”，该吐和附着与厌恶相关，七七十五天中即便雨季也不消失；蚊虫吸食后若受惊则会逃离。附着与厌恶之间的关系约七十五天左右。众多铁柱砸入，因腐臭粘附于肉，含有欺诈和脏污，都是这些虫所象征隐喻。《增支》、《相应》经中提及因贪而生的妄想及与之缠绕之苦的缠结。此虫的痛苦惰性、死亡色相，暗喻众生身苦。《增支经》如舟理喻佛法。统摄诸此谓“蛆虫”的名称，即暗示苦的根源与身体污秽之相。正因贪生内心之欲，此结缠着三毒之想，故名“蛆虫”。蛆虫受压迫时发出哀鸣、病疾横生、躺卧不起，更生腐朽。此如居于粪堆、漏屋、为病所困之象，如贵族豪强之躯体虽强大，却亦生病死灭。如此种种，皆属“蛆虫”之意。
Manāpāmanāpapatanaṭṭhena nagaraṃ ‘‘sakkāyanagara’’ntiādīsu viya. Rogādīnaṃ nīḷabhāvena kulāvakabhāvena nīḷaṃ ‘‘roganīḷaṃ pabhaṅgura’’ntiādīsu (dha. pa. 148) viya. Paṭisandhiyā nivāsagehaṭṭhena kuṭi ‘‘pañcadvārāyaṃ kuṭikāyaṃ pasakkiyā’’tiādīsu (theragā. 125) viya. Pūtibhāvena gaṇḍo ‘‘rogoti bhikkhave, gaṇḍoti bhikkhave, salloti bhikkhave, kāyassetaṃ adhivacana’’ntiādīsu (a. ni. 9.15) viya. Bhijjanaṭṭhena kumbho ‘‘kumbhūpamaṃ kāyamimaṃ viditvā’’tiādīsu (dha. pa. 40) viya. Kāyassetaṃ adhivacananti etaṃ vuttappakāraṃ catumahābhūtamayassa kucchitadhammānaṃ āyassa adhivacanaṃ, kathananti attho. Guhāyanti sarīrasmiṃ . Sattoti allīno. Visattoti vaṇṇarāgādivasena vividho allīno. Saṇṭhānarāgavasena āsatto. Tattheva ‘‘subhaṃ sukha’’nti gahaṇavasena laggo. Attaggahaṇavasena laggito. Palibuddhoti phassarāgavasena amuñcitvā ṭhito. Bhittikhileti bhittiyaṃ ākoṭitakhāṇuke. Nāgadanteti tatheva hatthidantasadise vaṅkadaṇḍake. Sattanti bhittikhile laggaṃ. Visattanti nāgadante laggaṃ. Āsattanti cīvaravaṃse laggaṃ. Lagganti cīvararajjuyā laggaṃ. Laggitanti pīṭhapāde laggaṃ. Palibuddhanti mañcapāde lagganti evamādinā nayena yojetabbaṃ.
以敬与不敬的起伏，称此城为“色身城”等。如疾病的青紫色，形象如疮肿，被称为“青病”。中断时的住居处，比喻为“五门之所”的小屋，配以防护。《长老相应经》称赘瘤、肿块等为身体的代表，如《中部》指知“身体”即指此类现象。腐烂者称为“罐”，用于比喻身体为物质之聚集。此处“身体”即指由四大元素构成的腐朽之躯。被束缚者称为“污秽者”；不洁具为各种颜色浊浊；具有附着 盛集的污垢，被称为“粘着者”。“居于支撑处”者称为“粘着”；肢体着袈裟处谓“着着”；依托坐垫处谓“依着”；沾染衣服则谓“附着”；故诸法须这样解释配合诸喻。
Lagganādhivacananti visesena allīyanakathanaṃ. Channoti vuttappakārehi kilesehi chādito. Punappunaṃ uppattivasena uparūpari channoti ucchanno. Āvutoti āvarito. Nivutoti vārito. Ophutoti avattharitvā chādito. Pihitoti bhājanena ukkhalimukhaṃ viya paliguṇṭhito. Paṭicchannoti āvaṭo. Paṭikujjitoti adhomukhaṃ ṭhapito. Tattha tiṇapaṇṇādīhi chāditaṃ viya channo. Ucchanno nadiṃ āvaraṇasetu viya. Āvuto janasañcaraṇamaggāvaraṇaṃ viya.
“附着”的表述专指污垢、厌恶的缠绕。所谓被烦恼覆蔽，覆蔽即覆盖之意。不断因缘产生叠加覆盖，说是“叠在上方而被覆盖”。“被围困”称为“被包围”；“被覆盖”谓从下方被推压遮盖。如用草叶覆盖、遮蔽一般为覆盖；用河流称作围阻桥梁之例；被人流堵塞称为被包围之状。
Vinibaddho mānavasenāti nānāvidhena mānātimānavasena nānāvidhe ārammaṇe baddho hutvā tiṭṭhati. Parāmaṭṭho diṭṭhivasenāti dvāsaṭṭhidiṭṭhīnaṃ vasena parāmaṭṭho āmasitvā gahito. Vikkhepagato uddhaccavasenāti ārammaṇe asantiṭṭhanavasena cittavikkhepaṃ patto upagato. Aniṭṭhaṅgato vicikicchāvasenāti ratanattayādīsu kaṅkhāsaṅkhātāya vicikicchāya vasena sanniṭṭhānaṃ appatto. Thāmagato anusayavasenāti dunnīharaṇaappahīnānusayavasena thirabhāvaṃ patto upagato hutvā tiṭṭhati.
所谓“受制约于人为”，乃指多种人间关系与束缚，受各种规模控制而难解脱。所谓“观念受拘”指持有六十余种见解，并固守偏见而成为束缚。心念散乱不定，都因内心振动而生忧惧，而难以安住。未断恶习、潜伏烦恼虽不能轻易去除，仍内藏于心，执持不放，故称为“纵难夺”的存在。
Rūpūpayanti taṇhādiṭṭhūpayavasena rūpaṃ upagantvā ārammaṇaṃ katvā. Viññāṇaṃ tiṭṭhamānaṃ tiṭṭhatīti tasmiṃ ārammaṇe rūpārammaṇaṃ viññāṇaṃ tiṭṭhantaṃ tiṭṭhati. Rūpārammaṇaṃrūpapatiṭṭhanti rūpameva ārammaṇaṃ ālambitvā rūpameva patiṭṭhaṃ katvā. Nandūpasecananti sappītikataṇhodakena āsittaṃ viññāṇaṃ. Vuddhinti vuddhibhāvaṃ. Virūḷhinti javanavasena uparito virūḷhibhāvaṃ. Vepullanti tadārammaṇavasena vepullaṃ.
「色」者，谓因渴爱与见分别之作用而显现的色法，前行如是接近色法后，建立观境（阿赖耶），使心识停住于此所依。心识立于此阿赖耶，即色依相上心识立定。以色所依为依凭，色法自稳固成立。所谓「欢喜践洒」者，谓此乃以清净、恒润之渴水沐浴涵养之心识。所谓「增长」者，是指智慧功用之增长。所谓「滋蔓」者，谓以上涌之劲力而增长滋长。所谓「盛满」者，指于此缘境心识增长而充满。
Atthirāgotiādīni lobhasseva nāmāni. So hi rañjanavasena rāgo, nandanavasena nandī, taṇhāyanavasena taṇhāti vuccati. Patiṭṭhitaṃ tattha viññāṇaṃ virūḷhanti kammaṃ javāpetvā paṭisandhiākaḍḍhanasamatthatāya patiṭṭhitañceva virūḷhañca. Yatthāti tebhūmakavaṭṭe bhummaṃ. Sabbattha vā purimapade etaṃ bhummaṃ. Atthi tattha saṅkhārānaṃ vuddhīti idaṃ imasmiṃ vipākavaṭṭe ṭhitassa āyatiṃ vaṭṭahetuke saṅkhāre sandhāya vuttaṃ. Yattha atthi āyatiṃ punabbhavābhinibbattīti yasmiṃ ṭhāne āyatiṃ punabbhavābhinibbatti atthi. Tattha purimasuttaṃ rūpādiārammaṇalagganavasena vuttaṃ, dutiyasuttaṃ tadevārammaṇaṃ abhinandanavasena vuttaṃ, tatiyaṃ viññāṇapatiṭṭhānavasena vuttaṃ, catutthaṃ catubbidhaāhāravasena, kusalākusalaviññāṇapatiṭṭhānavasena vuttanti ñātabbaṃ.
“渴止”等名，皆为贪欲之名。如贪欲缘悦兴起，分别乐意为欢喜，又因渴爱缘生为渴。此心识因得安立而增长，发动业力促使快速转变，故此识随业势增长安立。所谓「彼处」，指三界轮回之地；「遍处」涵盖一切先前之世间。于此亦有行法增长，言「此则为此果报轮回中继续存在之有为法」。所言“彼处安立”，即有续转生受生所在。前文于此色等宾根缘会处讲述安立，次则以此缘境作欢喜，第三则以识之安立为依，第四则以四种所摄食为依，分别表述善恶识之安立，得以明了。
Yebhuyyenāti pāyena. Muyhantīti mohaṃ āpajjanti. Sammuyhantīti visesena muyhanti. Sampamuyhantīti sabbākārena muyhanti. Atha vā rūpārammaṇaṃ paṭicca muyhanti, saddārammaṇaṃ paṭicca sammuyhanti, mutārammaṇaṃ paṭicca sampamuyhanti. Avijjāya andhīkatāti aṭṭhasu ṭhānesu aññāṇāya avijjāya andhīkatā. ‘‘Gatā’’ti vā pāṭho, andhabhāvaṃ upagatāti attho. Pagāḷhoti paviṭṭho. Ogāḷhoti heṭṭhābhāgaṃ paviṭṭho. Ajjhogāḷhoti adhiogāhitvā avattharitvā visesena paviṭṭho nimuggoti adhomukhaṃ hutvā paviṭṭho. Atha vā dassanasaṃsaggena ogāḷho. Savanasaṃsaggena ajjhogāḷho. Vacanasaṃsaggena nimuggo. Sappurisasaṃsaggavirahito vā ogāḷho. Saddhammasevanavirahito vā ajjhogāḷho. Dhammānudhammapaṭipattivirahito vā nimuggo.
「大量」者，以行力之多为意。「迷乱」者，指迷惑之态。「特别迷乱」者，谓迷惑有显著状况。「极度迷乱」者，谓全面如法迷乱。或因依赖色缘而迷，因依声音缘而特别迷乱，因闻声缘而全面迷乱。有时亦以无明为盲，谓无明在八处盛行而致无知如盲。解说“去”即入于暗无明状态。谓“粗觉”为开显，“极觉”为下部开显，更深开缘而入地，流入下倾，谓见闻缘结聚产生的七种心因离破分别，如士夫之分别失失。又以闻见的缘触分别作明示，远离贤人之交则粗觉，远离正法从事则极觉，远离法则入下沉。
Vivekāti vivitti, viviccanaṃ vā viveko. Tayoti gaṇanaparicchedo. Kāyavivekoti kāyena vivitti, vinā apasakkanaṃ. Cittavivekādīsupi eseva nayo. Idha bhikkhūti imasmiṃ sāsane. Saṃsāre bhayaṃ ikkhanato bhikkhu. Vivittanti suññaṃ, appasaddaṃ appanigghosanti attho. Etadeva hi sandhāya vibhaṅge ‘‘vivittanti santike cepi senāsanaṃ hoti, tañca anākiṇṇaṃ gahaṭṭhehi pabbajitehi, tena taṃ vivitta’’nti (vibha. 526) vuttaṃ. Seti ceva āsati ca etthāti senāsanaṃ, mañcapīṭhādīnametamadhivacanaṃ. Tenāha –
「离群」者，谓脱离，或谓脱落。三者皆属分类名辞。谓身离群者，乃身不分别；心离群亦然。此中谓比库者，即此教法中，于轮回中恐怖之心。离群，谓心空寂、不烦扰、不动摇之义。正因缘起中经分解说：“若能离群，则尽管处所俱设坐卧具，如座席等，彼亦为离群。”所谓圗、床等皆为此“具”的代表。于是说：
‘‘Senāsananti mañcopi senāsanaṃ, pīṭhampi… bhisipi… bibbohanampi… vihāropi… aḍḍhayogopi… pāsādopi… aṭṭopi… māḷopi… leṇampi… guhāpi… rukkhamūlampi… veḷugumbopi… yattha vā pana bhikkhū paṭikkamanti, sabbametaṃ senāsana’’nti (vibha. 527).
「具」者，床席亦是具，凳案、榻等皆属具，房舍、桥梁、阁楼，乃至洞穴、树下、竹覆皆为具。若比库远行，即该一切皆为具。
Api ca vihāro aḍḍhayogo pāsādo hammiyaṃ guhāti idaṃ vihārasenāsanaṃ nāma. Mañco pīṭhaṃ bhisi bibbohananti idaṃ mañcapīṭhasenāsanaṃ nāma. Cimilikā cammakhaṇḍo tiṇasanthāro paṇṇasanthāroti idaṃ santhatasenāsanaṃ nāma. Yattha vā pana bhikkhū paṭikkamanti, idaṃ okāsasenāsanaṃ nāmāti evaṃ catubbidhaṃ senāsanaṃ hoti. Taṃ sabbampi senāsanaggahaṇena gahitameva.
且曰：寺院、桥梁、阁楼，同此谓具之居处，为此佛法中所称之寺院居处。床席、凳案、榻皆属于床席居处。草席、草垫、树叶等铺盖，为草席居处。若比库远行，则此皆谓居处，此乃四种居处，诸具悉归于居处之集。
Idha panassa sakuṇasadisassa cātuddisassa bhikkhuno anucchavikasenāsanaṃ dassento ‘‘araññaṃ rukkhamūla’’ntiādimāha. Tattha araññanti ‘‘nikkhamitvā bahi indakhīlā sabbametaṃ arañña’’nti (vibha. 529) idaṃ bhikkhunīnaṃ vasena āgataṃ. ‘‘Āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchima’’nti (pārā. 654) idaṃ pana imassa bhikkhuno anurūpaṃ. Tassa lakkhaṇaṃ visuddhimagge dhutaṅganiddese (visuddhi. 1.31) vuttaṃ. Rukkhamūlanti yaṃkiñci santacchāyaṃ vivittaṃ rukkhamūlaṃ. Pabbatanti selaṃ. Tattha hi udakasoṇḍīsu udakakiccaṃ katvā sītāya rukkhacchāyāya nisinnassa nānādisāsu khāyamānāsu sītena vātena bījiyamānassa cittaṃ ekaggaṃ hoti. Kandaranti kaṃ vuccati udakaṃ, tena dāritaṃ, udakena bhinnaṃ pabbatapadesaṃ. Yaṃ ‘‘nadītumba’’ntipi ‘‘nadīkuñja’’ntipi vadanti. Tattha hi rajatapaṭṭasadisā vālukā hoti, matthake maṇivitānaṃ viya vanagahanaṃ, maṇikhandhasadisaṃ udakaṃ sandati. Evarūpaṃ kandaraṃ oruyha pānīyaṃ pivitvā gattāni sītāni katvā vālukaṃ ussāpetvā paṃsukūlacīvaraṃ paññapetvā nisinnassa samaṇadhammaṃ karoto cittaṃ ekaggaṃ hoti. Giriguhanti dvinnaṃ pabbatānaṃ antaraṃ, ekasmiṃyeva vā umaṅgasadisaṃ mahāvivaraṃ. Susānalakkhaṇaṃ visuddhimagge (visuddhi. 1.34) vuttaṃ.
此处指出，一位居住于赤足沙门安置处、形似鹫鸟般的比库，指示“树林根”为所在之地。关于“树林”解释为“出入而至此之外黏附东侧的整体皆为树林”（见注疏529），这是指比库尼的住所。“树林”得名为“由五种阴影凉爽而成的西方安置所”（见巴拉密654），这正适合该比库居住。此处比库住所的特征，在《净道论》的“树根”章节（净道论1章31节）中述及。所谓“树根”，即在浓密树荫下清静的树根。所谓“山”，即岩石。因人在水边的浅滩中从事水事，在凉爽的树荫坐下，心念专一，远离各种扰乱。所谓“峡谷”即被水流侵蚀形成的山地间谷地，也称“河衍”或“河林”。其中常有银色沙滩，犹如藏于土内的宝石矿床，水中淌溪如珠玉汇流。居住于此峡谷之地饮水后，沐浴凉爽，焚沙升温，披尘衣，恪守沙门清规，能令心念专注。所谓“山洞”，即两山之间的空间，有时为丰富枝叶的宽敞山穴。《净道论》1章34节亦记载此义。
Vanapatthanti gāmantaṃ atikkamitvā manussānaṃ anupacāraṭṭhānaṃ yattha na kasanti na vapanti. Tenevāha ‘‘vanapatthanti dūrānametaṃ senāsanānaṃ adhivacana’’ntiādi (vibha. 531). Abbhokāsanti acchannaṃ. Ākaṅkhamāno panettha cīvarakuṭiṃ katvā vasati. Palālapuñjanti palālarāsiṃ. Mahāpalālapuñjato hi palālaṃ nikkaḍḍhitvā pabbhāraleṇasadise ālaye karonti, gacchagumbādīnampi upari palālaṃ pakkhipitvā heṭṭhā nisinnā samaṇadhammaṃ karonti. Sabbametaṃ sandhāya vuttaṃ ‘‘kāyena vivitto viharatī’’tiādi. Eko caṅkamaṃ adhiṭṭhāti pavattayatīti vuttaṃ hoti. Iriyatīti iriyāpathaṃ vattayati. Vattatīti iriyāpathavuttiṃ uppādeti. Pāletīti iriyāpathaṃ rakkhati. Yapetīti yapayati. Yāpetīti yāpayati.
“森林之处”，指越过村庄之外，为人所不及、不被人拜访之地。依注疏531，对此安置所称为“森林安置之遥远之处”等。所谓“藏匿处”，指有人掩护遮蔽之所。沙门期望此处，便建造布施衣之小屋而居。干草堆集成堆，堆积成大草堆，于大草堆旁构筑居所，将干草撒布于其上，坐卧其下，作沙门所应修持之务。围绕整体安置而居，故言“身心分别清净而住”等。又有“一踱步”者，往复行走。所谓“行路”，指步行的路径。所谓“行进”，即步行行为。所谓“守护”，即保护行路。所谓“引导”，即使其行进。如此诸义，引申言行之涵义。
Paṭhamaṃjhānaṃ samāpannassāti kusalajjhānasamaṅgissa. Nīvaraṇehi cittaṃ vivittanti upacārena nīvaraṇehi vivittampi samānaṃ antoappanāyaṃ suṭṭhu vivittaṃ nāma hotīti dassetuṃ ‘‘paṭhamaṃ jhānaṃ samāpannassa nīvaraṇehi cittaṃ vivittaṃ hotī’’ti vuttaṃ. Eseva nayo vitakkavicārapītisukhadukkhehi dutiyatatiyacatutthajjhānāni samāpannānanti. Rūpasaññāyāti kusalavipākakiriyavasena pañcadasannaṃ rūpāvacarajjhānānaṃ saññāya. Paṭighasaññāyāti cakkhurūpādisaṅghaṭṭanena uppannāya kusalākusalavipākavasena dvipañcaviññāṇasaṅkhātāya paṭighasaññāya ca. Nānattasaññāyāti nānārammaṇe pavattāya catucattālīsakāmāvacarasaññāya ca cittaṃ vivittaṃ hoti suññaṃ hoti.
“第一禅已成就”，谓有所谓善禅“一到达，禅住成就”。意识被烦恼（障碍）所分散时，外修方法能令意识与障碍分离、清净且内在安稳，此谓“第一禅已成就时，烦恼障碍离散心安稳”。这是要显示“一旦第一禅成就，烦恼虽有，其与意识相离，不相缠绕，心内安乐”。所谓“第二、第三、第四禅已成就”，指已成就后续三禅。所谓“色觉”，即指由色境感观而生之五意识所蒙受之心识，谓第十五种色界禅中的觉受。所谓“触碍觉”，乃由眼识与色缘接触，依据善恶果报不同形成的第十五种意识之一，称为“触碍觉”。所谓“异种觉”，意指对不同外境相互分别，于四十四种欲界境界色彩中，心断然清净虚无。
Ākāsānañcāyatanaṃ samāpannassāti ettha nāssa antoti anantaṃ, ākāsaṃ anantaṃ ākāsānantaṃ, ākāsānantameva ākāsānañcaṃ, taṃ ākāsānañcaṃ adhiṭṭhānaṭṭhena āyatanamassa sasampayuttadhammassa jhānassa devānaṃ devāyatanamivāti ākāsānañcāyatanaṃ, kasiṇugghāṭimākāsārammaṇajhānassetaṃ adhivacanaṃ. Taṃ ākāsānañcāyatanaṃ samāpannassa kusalakiriyajhānaṃ samāpannassa. Rūpasaññāyāti saññāsīsena rūpāvacarajjhānato ceva tadārammaṇato ca. Rūpāvacarajjhānampi hi ‘‘rūpa’’nti vuccati ‘‘rūpī rūpāni passatī’’tiādīsu (paṭi. ma. 1.209), tassa ārammaṇampi ‘‘bahiddhā rūpāni passati suvaṇṇadubbaṇṇānī’’tiādīsupi (paṭi. ma. 1.209). Tasmā idha rūpe saññā rūpasaññāti evaṃ saññāsīsena rūpāvacarajjhānassetaṃ adhivacanaṃ. Rūpe saññā assāti rūpasaññaṃ, rūpamassa nāmanti vuttaṃ hoti. Evaṃ pathavīkasiṇādibhedassa tadārammaṇassa cetaṃ adhivacananti veditabbaṃ. Etāya kusalavipākakiriyāvasena pañcadasavidhāya jhānasaṅkhātāya rūpasaññāya. Etāya ca pathavīkasiṇādivasena aṭṭhavidhāya ārammaṇasaṅkhātāya rūpasaññāya.
“空无边处定已成就”，谓此处无边无际，谓空无边亦即无尽无终，乃空中的无边境界，称为空无边处定。此居禅境乃诸天中诸天安住处，亦称“诸天中的天所安住处”。此空无边处定即是由风轮相等对象所修成之空所取定。此空无边处定为善业功德所成就的禅定。所谓“色觉”，即由感受如色之相缘生的觉受。色界禅的“色”即指可见之色境，也可见外界色景的觉察（巴利语《小集论》1.209节所云“色者，见色于外，光鲜明暗之物”）。故在此，色觉即色界禅所感受之觉受。由地定等八色境所起之念知对象，即此觉受的涵义。如此色觉为善业果报禅定中第十五类觉受；由地相等八种取缘觉受所构成。
Paṭighasaññāyāti cakkhādīnaṃ vatthūnaṃ rūpādīnaṃ ārammaṇānañca paṭighātena samuppannā saññā paṭighasaññā, rūpasaññādīnaṃ etaṃ adhivacanaṃ. Yathāha – ‘‘tattha katamā paṭighasaññā? Rūpasaññā saddasaññā gandhasaññā rasasaññā phoṭṭhabbasaññā, imā vuccanti paṭighasaññāyo’’ti (vibha. 603). Tā kusalavipākā pañca akusalavipākā pañcāti etāya paṭighasaññāya.
所谓“触碍觉”，为眼等诸根所缘之形色等因触碰而生的意识觉受，谓色界觉受中尤以“触觉”为名。注疏603节如是说：“何为触碍觉？为色觉、声音觉、香觉、味觉、触觉，此五种称为触碍觉。”此五种觉受皆因善恶果报所导致。
Nānattasaññāyāti nānatte gocare pavattāya saññāya, nānattāya vā saññāya. Yathāha – ‘‘tattha katamā nānattasaññā? Asamāpannassa manodhātusamaṅgissa vā manoviññāṇadhātusamaṅgissa vā saññā sañjānanā sañjānitattaṃ, imā vuccanti nānattasaññāyo’’ti (vibha. 604) evaṃ vibhaṅge vibhajitvā vuttā. Tā idha adhippetā. Asamāpannassa manodhātumanoviññāṇadhātusaṅgahitā saññā rūpasaddādibhede nānatte nānāsabhāve gocare pavattanti. Yasmā cesā aṭṭha kāmāvacarakusalasaññā, dvādasa akusalasaññā, ekādasa kāmāvacarakusalavipākasaññā, dve akusalavipākasaññā , ekādasa kāmāvacarakiriyasaññāti evaṃ catucattālīsampi saññā nānattā nānāsabhāvā aññamaññaṃ asadisā, tasmā ‘‘nānattasaññā’’ti vuttā, tāya nānattasaññāya.
所谓“异种觉”，谓心随不同境界变动所生的差异觉受，为变化多端之觉受。注疏604节云：“何谓异种觉？谓未得成就之心法团体，及心识团体中觉知其异样本质之觉受，此即异种觉。”以此分别述说。此处所指，是未成就的心与识法合成之觉受，随色声等不同缘起，在不同情境下活动。此觉受多达四十四种，其中包括八种欲界善觉受、十二种不善觉受、十一种欲界善果觉受、二种不善果觉受、十一种欲界善业觉受，合计四十四种。因彼此本质差异、形态各异，相互不相似，故称“异种觉”。
Cittaṃ vivittaṃ hotīti ākāsānañcāyatanaṃ samāpannassa rūpasaññāpaṭighasaññānānattasaññāsaṅkhātāhi saññāhi jhānacittaṃ vivittaṃ hoti vinā hoti apasakkanaṃ hoti. Viññāṇañcāyatananti etadeva viññāṇaṃ adhiṭṭhānaṭṭhena āyatanamassāti viññāṇañcāyatanaṃ, ākāse pavattaviññāṇārammaṇassa jhānassetaṃ adhivacanaṃ. Taṃ jhānaṃ samāpannassa vuttappakārāya ākāsānañcāyatanasaññāya cittaṃ vivittaṃ hoti.
心境独立清净者，是指达到空间无边处定时，由于色境和心所对境摧毁的认识所生的禅定心称心境独立清净。若无此心，则称为非独立不随散心。所谓意识无边处，即以意识为主体的境界称意识无边处，乃是空间无边处定禅的名称。达到此禅时，心由此意识无边处的观念而显得独立清净。
Ākiñcaññāyatananti ettha pana nāssa kiñcananti akiñcanaṃ, antamaso bhaṅgamattampi assa avasiṭṭhaṃ natthīti vuttaṃ hoti. Akiñcanassa bhāvo ākiñcaññaṃ, ākāsānañcāyatanaviññāṇāpagamassetaṃ adhivacanaṃ. Taṃ ākiñcaññaṃ adhiṭṭhānaṭṭhena āyatanamassāti ākiñcaññāyatanaṃ, ākāse pavattitaviññāṇāpagamārammaṇajhānassetaṃ adhivacanaṃ. Taṃ ākiñcaññāyatanaṃ samāpannassa tāya viññāṇañcāyatanasaññāya cittaṃ vivittaṃ.
所谓无所有处，是指此处没有任何东西。虽然在最低层亦有断灭相，但说无所有。无所有者的性质称为无所有处，是意识无边处消失后的境界称无所有处。由此无所有为主体的境界称无所有处，乃是意识消失后的观禅境界之名。达到此处心由意识无边处的观念而显得独立清净。
Nevasaññānāsaññāyatananti ettha pana yāya saññāya bhāvato taṃ ‘‘nevasaññānāsaññāyatana’’nti vuccati, yathāpaṭipannassa sā saññā hoti, taṃ tāva dassetuṃ vibhaṅge (vibha. 620) ‘‘nevasaññīnāsaññī’’ti uddharitvā taññeva ‘‘ākiñcaññāyatanaṃ santato manasi karoti, saṅkhārāvasesasamāpattiṃ bhāveti, tena vuccati nevasaññīnāsaññī’’ti vuttaṃ. Tattha santato manasi karotīti ‘‘santovatāyaṃ samāpatti, yatra hi nāma natthibhāvampi ārammaṇaṃ karitvā vasatī’’ti evaṃ santārammaṇatāya naṃ ‘‘santā’’ti manasi karoti. Taṃ nevasaññānāsaññāyatanaṃ appetvā nisinnassa tāya ākiñcaññāyatanasaññāya jhānacittaṃ suññaṃ hoti.
所谓无想无非想处，是指依其所生的认识被称为“无想无非想处”，此处的认识乃是本来随行的认识。为说明之，经典中用“无想者、无非想者”为名称，并称此境常念观照，修习断尽行的究竟境界，因此称为无想无非想者。所谓“常念”，即在此禅定的境界中无所执著而自在安住。此境界称为“常住”，入此禅时心于无所有处的观念而显得独立清净，此时禅心空净无有念想杂扰。
Sotāpannassāti sotāpattiphalaṃ pattassa. Sakkāyadiṭṭhiyāti vīsativatthukāya sakkāyadiṭṭhiyā. Vicikicchāyāti aṭṭhasu ṭhānesu kaṅkhāya. Sīlabbataparāmāsāti ‘‘sīlena suddhi, vatena suddhī’’ti parāmasitvā uppajjanakadiṭṭhi. Diṭṭhānusayāti appahīnaṭṭhena santāne anusayakā diṭṭhānusayā. Tathā vicikicchānusayā. Tadekaṭṭhehi cāti tehi sakkāyadiṭṭhiādīhi ekato ṭhitehi ca. Upatāpenti vibādhenti cāti kilesā, tehi sakkāyadiṭṭhiyādikilesehi cittaṃ vivittaṃ suññaṃ hoti. Ettha ‘‘tadekaṭṭha’’nti duvidhaṃ ekaṭṭhaṃ pahānekaṭṭhaṃ sahajekaṭṭhañca. Apāyagamanīyā hi kilesā yāva sotāpattimaggena na pahīyanti, tāva diṭṭhivicikicchāhi saha ekasmiṃ puggale ṭhitāti pahānekaṭṭhā. Dasasu hi kilesesu idha diṭṭhivicikicchā eva āgatā. Anusayesu diṭṭhānusayavicikicchānusayā āgatā. Sesā pana apāyagamanīyo lobho doso moho māno thinaṃ uddhaccaṃ ahirikaṃ anottappanti aṭṭha kilesā diṭṭhivicikicchāhi saha pahānekaṭṭhā hutvā dvīhi anusayehi saddhiṃ sotāpattimaggena pahīyanti. Rāgadosamohapamukhesu vā diyaḍḍhesu kilesasahassesu sotāpattimaggena diṭṭhiyā pahīyamānāya diṭṭhiyā saha vicikicchā pahīnā, diṭṭhānusayavicikicchānusayehi saha apāyagamanīyā sabbakilesā pahānekaṭṭhavasena pahīyanti. Sahajekaṭṭhā pana diṭṭhiyā saha vicikicchāya ca saha ekekasmiṃ citte ṭhitā avasesakilesā.
所谓入流，是指得入流果位。所谓我见，即指执著有我之见，约二十个义项谓之我见。所谓怀疑，是指于八处生疑的心理。所谓戒禁取疑，是指对“持戒纯净、修戒净行”怀有怀疑，则生成错谬的见解。所谓见习，是指未断除的见习染污及怀疑染污。以上称为见习染污。此处说怀疑，是指于见习等存在的怀疑。所谓“一种学处”，即谓这诸如我见等集合一处。所谓烦恼，是指诸染污，此类以我见等烦恼为主，心独立空净。此中“一种学处”，是指二种：一是断除一种聚合，二是先天本有的一种。堕落未得解脱之烦恼直至得入流道之前不除，故与见疑集合于一人中谓为断除一种。于十恶中，以见疑最先来临。于见习中，以见习疑为先来临。余者堕落不可除者为贪瞋痴慢怠掉举悔过无羞无愧八种烦恼，和见疑集合一处后，于两个见习中共同借断入流道除去。如躁恼痴愚等五种烦恼，遍及千余种烦恼，以入流道断除见及疑后，见习怀疑及堕落不可除者悉断。由此先天本有一种，即与见疑同除，同置于一心中的余染污染。
Sotāpattimaggena hi cattāri diṭṭhisahagatāni vicikicchāsahagatañcāti pañca cittāni pahīyanti. Tattha dvīsu diṭṭhisampayuttaasaṅkhārikacittesu pahīyamānesu tehi sahajāto lobho moho uddhaccaṃ ahirikaṃ anottappanti ime kilesā sahajekaṭṭhavasena pahīyanti, dvīsu diṭṭhisampayuttasasaṅkhārikacittesu pahīyamānesu tehi sahajāto lobho moho thinaṃ uddhaccaṃ ahirikaṃ anottappanti ime kilesā sahajekaṭṭhavasena pahīyanti, vicikicchāsahagatacitte pahīyamāne tena sahajāto moho uddhaccaṃ ahirikaṃ anottappanti ime kilesā sahajekaṭṭhavasena pahīyanti. Tehi duvidhekaṭṭhehi kilesehi cittaṃ vivittaṃ hotīti maggacittaṃ viviccati, phalacittaṃ vivittaṃ viyuttaṃ apasakkitaṃ suññaṃ hotīti attho.
确已得入流道者，断除包含四种见的疑见，即五种心法一同断除。此中断除两种依见生起的结集心中，贪瞋痴慢掉举悔过无羞无愧八种烦恼皆同除；断除两种依见结集生起的他结集心中，上述八烦恼同除；断除含疑结集心中，上述八烦恼同除。如此二种集合烦恼断除，心境便显现独立清净，即道心显明；果心独立清净，乃果报得证，离染不退，空净清净之义。
Sakadāgāmissa oḷārikā kāmarāgasaññojanāti oḷārikabhūtā kāyadvāre vītikkamassa paccayabhāvena thūlabhūtā methunarāgasaṅkhātā saññojanā. So hi kāmabhave saññojetīti ‘‘saññojana’’nti vuccati. Paṭighasaññojanāti byāpādasaññojanā. So hi ārammaṇe paṭihaññatīti ‘‘paṭigha’’nti vuccati. Te eva thāmagataṭṭhena santāne anusentīti anusayā. Aṇusahagatāti sukhumabhūtā kāmarāgasaññojanā paṭighasaññojanā aṇusahagatā kāmarāgānusayā paṭighānusayāti appahīnaṭṭhena santāne anusayanavasena sukhumabhūtā kāmarāgapaṭighānusayā. Tadekaṭṭhehi cāti vuttatthehi duvidhekaṭṭhehi kilesehi cittaṃ vivittaṃ suññaṃ hoti.
所谓欲狱束缚，即因种种诱惑之具，依身体门户形成缠缚，谓种种欲爱所生之羁绊。谓之欲绊者，因所缘境产生依附称绳索。谓之挫伤缠绊者，是指瞋恨所生之缠绳。在禅定处，于禅定之境或于定生意，产生这类习气。所谓习所染缠，是细微欲爱缠绳与瞋缠绳一同顺缘，集合于未断除的习气中。所谓二种集合，指经典所声明之二种烦恼合集，心显独立空净。
Arahatoti kilesārīnaṃ hatattā ‘‘arahā’’ti laddhanāmassa. Rūparāgāti rūpabhave chandarāgā . Arūparāgāti arūpabhave chandarāgā. Mānāti arahattamaggavajjhā mānā eva. Tathā uddhaccaavijjāmānānusayādayo arahattamaggavajjhā. Etesu uṇṇatilakkhaṇo māno. Avūpasamalakkhaṇaṃ uddhaccaṃ. Andhabhāvalakkhaṇā avijjā. Rūparāgaarūparāgavasena pavattā bhavarāgānusayā. Tadekaṭṭhehi cāti tehi ekato ṭhitehi ca kilesehi. Bahiddhā ca sabbanimittehīti ajjhattacittasantāne akusalakkhandhe upādāya ‘‘bahiddhā’’ti saṅkhaṃ gatehi ajjhattaṃ muñcitvā bahiddhā pavattehi sabbasaṅkhāranimittehi maggacittaṃ viviccati vinā hoti apasakkati, phalacittaṃ vivittaṃ viyuttaṃ apasakkitaṃ hoti.
阿拉汉者，谓诸烦恼已被断除，所得称号为「阿拉汉」。色贪者，即对色界之境生起贪欲；非色贪者，则对非色界之境生起贪欲。慢者，是指阿拉汉道中所断除的自慢。躁恚愚痴等烦恼，也同样是在阿拉汉道中所断除。以上烦恼，色贪非色贪皆属于贪欲类烦恼执着；慢属于自慢类烦恼，躁恚属于不安扰乱类烦恼，愚痴则为无明烦恼。此中，慢被称为「荚」（即烦恼的染污）；躁恚称为「无安乐相」；愚痴则称作「暗昧相」。由色贪和非色贪两种贪欲引起的烦恼依止，乃是贪欲类烦恼的习气染污。所谓「于此众染中一处」，即由这些集中的烦恼内根所依存。从外境缘起全部缘起因缘中，离开内心不善业，放弃内在执著，而专注于外缘所生的缘起心，即为道心：此专一的道心，清净且不退转，果心也是清净远离执著退转的。
Tattha kilesapaṭipāṭiyā maggapaṭipāṭiyā cāti dvidhā anusayānaṃ abhāvo veditabbo. Kilesapaṭipāṭiyā hi kāmarāgānusayapaṭighānusayānaṃ tatiyamaggena abhāvo hoti, mānānusayassa catutthamaggena, diṭṭhānusayavicikicchānusayānaṃ paṭhamamaggena, bhavarāgānusayāvijjānusayānaṃ catutthamaggeneva. Maggapaṭipāṭiyā pana paṭhamamaggena diṭṭhānusayavicikicchānusayānaṃ abhāvo hoti, dutiyamaggena kāmarāgānusayapaṭighānusayānaṃ tanubhāvo, tatiyamaggena sabbaso abhāvo, catutthamaggena mānānusayabhavarāgānusayāvijjānusayānaṃ abhāvo hoti. Cittavivekoti mahaggatalokuttaracittānaṃ kilesehi suññabhāvo, tucchabhāvoti attho.
此中烦恼的断绝与道的实行，须透过两方面无习气的证知。依烦恼的断绝法，称作道的断绝法，即色欲贪习气和憎恨习气在第三道灭断，慢习气在第四道灭断，见习气和疑习气在第一道灭断，轮回贪习气和无明习气在第四道灭断。依道的实行法，第一道灭断见习气与疑习气，第二道灭断色欲贪习气及憎恨习气的微细现象，第三道灭断所有烦恼根本，第四道灭断慢、轮回贪和无明习气。所谓心之辨别，即指最高觉悟境界心无烦恼，是称为无价值的意思。
Upadhivivekoti kilesakkhandhaabhisaṅkhārasaṅkhātānaṃ upadhīnaṃ suññabhāvo. Upadhiṃ tāva dassetuṃ ‘‘upadhi vuccanti kilesā cā’’tiādimāha. Rāgādayo yassa uppajjanti, taṃ upatāpenti vibādhentīti kilesā ca. Upādānagocarā rūpādayo pañcakkhandhā ca. Upādānasambhūtā puññāpuññaāneñjābhisaṅkhārā ca. Amatanti natthi etassa maraṇasaṅkhātaṃ matanti amataṃ, kilesavisapaṭipakkhattā agadantipi amataṃ. Saṃsārayonigatiupapattiviññāṇaṭṭhitisattāvāsesu saṃsibbati vinatīti taṇhā ‘‘vāna’’nti vuccati, taṃ tattha natthīti nibbānaṃ. Vivekaṭṭhakāyānanti gaṇasaṅgaṇikāya apagatasarīrānaṃ. Nekkhammābhiratānanti nekkhamme kāmādito nikkhante paṭhamajjhānādike abhiratānaṃ tanninnānaṃ. Paramavodānappattānanti uttamaparisuddhabhāvaphalaṃ pāpuṇitvā ṭhitānaṃ. ‘‘Upakkilesābhāvena parisuddhacittānaṃ, kilesehi muttabhāvena paramavodānappattānaṃ. Vikkhambhanappahānena parisuddhacittānaṃ, samucchedappahānena paramavodānappattāna’’nti evameke vaṇṇayanti. Nirūpadhīnanti vigatūpadhīnaṃ. Visaṅkhāragatānanti saṅkhārārammaṇaṃ cajitvā vigatasaṅkhāraṃ nibbānaṃ ārammaṇavasena upagatānaṃ. Visaṅkhāragataṃ cittanti etthapi hi nibbānameva ‘‘visaṅkhāra’’nti vuttaṃ.
烦恼所依者，谓烦恼五蕴聚合所依之缘。文中以「依」示意，谓烦恼以此为依赖而生。贪等烦恼若生起，则称为诱惑、困扰，即谓烦恼。及依止用五蕴色等诸法及五蕴的执着，缘起善恶俱生的业蕴（行为聚合作用），无始后亦不变的生死所缘，不认为是永恒之法。因烦恼毒害而断绝之故，称为不退转，谓无再倒退。生死轮回之因缘生起、现象与覆盖烦恼灭除，称为涅槃；烦恼断者得离此觉醒。文中谓身心分离者，意指对有形体的身已舍离。谓生退贪欲等，谓修习出离心头，禅定初果以上已成，称为最高乐果所至。因离烦恼之清净心，证得极乐，断绝扰乱及断绝根本烦恼者，乃如此描述。称为无依的，谓烦恼无法依止而灭尽。无习气者，意谓断尽业绊而证得涅槃，涅槃即谓无习气心。
Vidūreti vividhe dūre. Suvidūreti suṭṭhu vidūre. Na santiketi na samīpe. Na sāmantāti na ekapasse. Anāsanneti anaccantasamīpe. Vivekaṭṭheti atidūre, vigateti attho. Tādisoti taṃsadiso. Tassaṇṭhitoti tena ākārena ṭhito. Tappakāroti tena pakārena ṭhito. Tappaṭibhāgoti taṃkoṭṭhāsiko. Atha vā ‘‘attabhāvaguhāya laggabhāvena tādiso. Kilesehi channabhāvena tassaṇṭhito. Mohanasmiṃ pagāḷhabhāvena tappakāro. Tīhi vivekehi dūrabhāvena tappaṭibhāgoti evameke vaṇṇayanti.
知者谓认知有高下远近之分。精明知者谓认识得清晰而通达。非近者，谓不临近、不相近；非对视者，谓不相对、不相合。非亲近者，谓非极紧邻近。极远者，谓距离甚远，意在表达离烦恼极远。依此类比，谓其属性相似。所谓依止谓以某个标志为据。以磨擦为比喻谓燃烧之义；以磨擦部位为比喻谓其所依。又或以自性深处相应为依止。以烦恼覆盖为依止，谓以彼覆盖而立；因迷惑如醉乱，谓烦恼之于心亦如燃烧。由三种离欲、离恚、离愚三者之分别，分别描述其性质与远近。
Duppahāyāti sukhena pahātabbā na honti. Duccajjāti sukhena jahituṃ na sakkā. Duppariccajjāti sabbākārena jahituṃ na sakkā. Dunnimmadayāti nimmadaṃ amadaṃ kātuṃ na sakkā. Dubbiniveṭhayāti viniveṭhanaṃ mocanaṃ kātuṃ na sakkā. Duttarāti uttaritvā atikkantuṃ na sakkā. Duppatarāti visesetvā tarituṃ na sakkā. Dussamatikkamāti dukkhena atikkamitabbā. Dubbinivattāti nivattetuṃ dukkhā. Atha vā ‘‘pakativasena duppariccajjā. Goṇapatāsaṃ viya dunnimmadayā. Nāgapāsaṃ viya dubbiniveṭhayā. Gimhasamaye marukantāraṃ viya duttarā duppatarā. Byagghapariggahitā aṭavī viya dussamatikkamā. Samuddavīci viya dubbinivattāti evameke vaṇṇayanti.
不可放弃者，即不能轻易舍弃安乐。不可抛弃者，即不能随意舍弃。不可断弃者，是谓无论如何方法都不能舍弃。不可随意自在者，谓不能任意主宰之。不可轻易放逸者，谓解脱不能自由实现。不可超越者，谓不能超越或超出。不可特异胜出者，谓不能突出差别。必要受越越者，谓苦难必须被克服。不可逆转者，谓已成习惯难以逆转。亦称「如粪桶之难忍」、「如蛇索之难脱」、「如狮子群中之难胜」、「如虎所拘之难越」、「如海邊波浪之难退」等譬喻，喻示难以断除烦恼恶行之义，表述烦恼之难除性。
§8
8. Evaṃ paṭhamagāthāya ‘‘dūre vivekā hi tathāvidho’’ti sādhetvā puna tathāvidhānaṃ sattānaṃ dhammataṃ āvi karonto ‘‘icchānidānā’’tiādigāthamāha. Tattha icchānidānāti taṇhāhetukā. Bhavasātabaddhāti sukhavedanādimhi bhavasātena baddhā. Te duppamuñcāti te bhavasātavatthubhūtā dhammā. Te vā tattha baddhā icchānidānā sattā duppamocayā. Na hi aññamokkhāti aññe ca mocetuṃ na sakkonti. Kāraṇavacanaṃ vā etaṃ. Te sattā duppamuñcā. Kasmā? Yasmā aññena mocetabbā na honti. Yadi sattā muñceyyuṃ, sakena thāmena muñceyyunti ayamassa attho. Pacchā pure vāpi apekkhamānāti anāgate atīte vā kāme apekkhamānā. Ime va kāme purime va jappanti ime vā paccuppanne kāme purime vā duvidhepi atītānāgate balavataṇhāya patthayamānā. Imesañca dvinnaṃ padānaṃ ‘‘te duppamuñcā na hi aññamokkhā’’ti imināva saha sambandho veditabbo. Itarathā apekkhamānā jappaṃ kiṃ karonti, kiṃ vā katāti na paññāyeyyuṃ.
此节起初偈语「远离离欲甚深」，破除乐欲缠绕，继而称述有情依欲为缘所束缚。依欲者，谓渴爱之因；若被于生死之苦所束缚，则彼诸法及身心属轮回烦恼之法。此等烦恼难以彻底断除，因有众生不能解除他者束缚，只能自我破除。故生死流转，若众生当能自解除彼，其义为自解放。然既往未来及现在，众生常依欲缠绕，如先后两种欲染，或未来与过往皆依恋现世与非现世之乐趣。此种二重境界，俗称「彼等难自断除，非为他者所断」。但以此义应知，以何等缘故而能断？此中犹如盲人未能察察其所念习，故称之为欲缘境界。至于他处修习与行为不详悉，故则不得知其所作何为。
Bhavasātabaddhāti bhave sātaṃ bhavasātaṃ, tena bhavasātena sukhassādena baddhā hutvā ṭhitā. Taṃ bhājetvā dassetuṃ ‘‘ekaṃ bhavasātaṃ – sukhā vedanā’’tiādimāha. Yobbanabhāvo yobbaññaṃ. Arogabhāvo ārogyaṃ. Jīvitindriyassa pavattabhāvo jīvitaṃ. Lābhoti catunnaṃ paccayānaṃ lābho. Yasoti parivāro. Pasaṃsāti kitti. Sukhanti kāyikacetasikaṃ sukhaṃ. Manāpikā rūpāti manavaḍḍhanakā rūpā. Sesesupi eseva nayo.
所谓由生起而缠缚，即由有而束缚，有所缠缚乃是生所束缚。因由此生所束缚与诸乐受相系而安住。对此应分别破除而显示为“一种生所缠缚，即乐受”等相。所谓青春身体为年轻的身相。健康之身为健全。生命根所活动即称生命。由四种缘起得获利者，为所得。所谓族属即亲属。赞誉即名声。身心感受的快乐称为身心乐受。悦意相为令人欢喜的相貌。余者亦同此理可依此解。
Cakkhusampadāti cakkhussa sampadā. ‘‘Mayhaṃ cakkhu sampannaṃ maṇivimāne ugghāṭitasīhapañjaraṃ viya khāyatī’’ti uppannaṃ sukhassādaṃ sandhāya ‘‘cakkhusampadā’’ti vuttaṃ. Sotasampadādīsupi eseva nayo. Sukhāya vedanāya sātabaddhā…pe… vibaddhāti vividhākārena baddhā. Ābaddhāti visesena ādito baddhā. Laggāti ārammaṇena saddhiṃ appitā. Laggitāti nāgadante phāṇitavārako viya laggitā. Yamettha ca avuttaṃ, taṃ satto visattotiādimhi vuttanayena gahetabbaṃ.
“眼的功德”即眼所具的功德。比喻说：“我眼有功德，如宝座上开启的狮子牢笼”以显其发生之乐受，由此称为“眼的功德”。嗅、耳等诸根的功德亦同理。由乐受所缠缚……此处“缠缚”指以多种方式互相束缚。所谓“不缠缚”是指特别从根本未受束缚。所谓“依止”是依赖所缘同而不离。依贴即如牙齿咬住象牙钉一般紧贴。若所缘相反，则名为拒斥。此处所述应取义为“现实中存在的诸缠缚”。
Na hi aññamokkhāti na parehi mokkhā. Te vā bhavasātavatthū duppamuñcāti bhave sukhassādavatthubhūtā dhammā te muñcituṃ dukkhā. Sattā vā etto dummocayāti sattā eva vā etasmā bhavasātavatthuto mocetuṃ dukkhā.
确无他解脱，亦无他种解脱。诸缠缚所缘之物难于放下，因由乐受之因缘所致法难以放舍。众生因此难以解脱，此处为说明众生因缠缚之缘所难得解脱。
Duruddharāti uddharituṃ dukkhā. Dussamuddharāti samantato chinnataṭe narakāvāṭe patito viya uddhaṃ katvā uddharituṃ dukkhā. Dubbuṭṭhāpayāti uṭṭhāpetuṃ dukkhā. Dussamuṭṭhāpayāti sukhumaattabhāvaṃ pathaviyaṃ patiṭṭhāpanaṃ viya ussāpetuṃ ativiya dukkhā.
所谓难以拔除，即拔去之难。所谓难以拔除者，如堕入地狱狭窄断绝处，极其困难，欲拔去之难。所谓难以振起，如难于增起极细微基础般，不易振作。
Te attanā palipapalipannāti gambhīrakaddame yāva sīsato nimuggā na sakkonti. Paraṃ palipapalipannaṃ uddharitunti aparaṃ tatheva nimuggaṃ hatthe vā sīse vā gahetvā uddharitvā thale patiṭṭhāpetuṃ na sakkonti. So vata cundāti soti vattabbākārapuggalaniddeso. Tassa ‘‘yo’’ti imaṃ uddesavacanaṃ āharitvā yo attanā palipapalipanno, so vata , cunda, paraṃ palipapalipannaṃ uddharissatīti. Evaṃ sesapadesu sambandho veditabbo. Palipapalipannoti gambhīrakaddame nimuggo vuccati. Yathā, cunda, koci puriso yāva sīsato gambhīrakaddame nimuggo, parampi tatheva nimuggaṃ hatthe vā sīse vā gahetvā uddharissatīti netaṃ ṭhānaṃ vijjati. Na hi taṃ kāraṇamatthi, yena so taṃ uddharitvā thale patiṭṭhāpeyyāti. Adanto avinīto aparinibbutoti ettha pana anibbisevanatāya adanto. Asikkhitavinayatāya avinīto. Anibbutakilesatāya aparinibbutoti veditabbo. So tādiso paraṃ damessati nibbisevanaṃ karissati, vinessati tisso sikkhā sikkhāpessati. Parinibbāpessati tassa kilese nibbāpessati.
所谓自个被缠缚者，是指陷于深渊深坑，至头部不能掉头。欲拔除他人被缠者，亦如陷入同样深坑，徒手或头部去提拔，难以立于地上。此乃《忉利王经》中“尊者准达”指示之人例。由此得知：“所谓被缠缚，是指陷于深渊深坑。”譬如某人困于头部深坑中，他人欲拔之，难以立地。此并非不可能之因，即是未断烦恼，即贪欲未息，未修行无戒律，未断污痂故未涅槃，名为“不净服”。此种人必将降服他方，行修三学，即戒、定、慧。将断烦恼而成灭。
Natthaññokocīti añño koci puggalo mocetuṃ samattho natthi. Sakena thāmenāti attano ñāṇathāmena. Balenāti ñāṇabalena. Vīriyenāti ñāṇasampayuttacetasikavīriyena. Purisaparakkamenāti paraṃ paraṃ ṭhānaṃ akkamanena mahantavīriyena.
确无他人能解脱，唯靠自身之智慧助缘。所谓力量者，为智慧之力。所谓精进者，指智慧相结合之心力。所谓勇猛进取，即以大勇猛使自身远行他方。
Nāhaṃ sahissāmīti ahaṃ na sahissāmi na sakkomi, na vāyamissāmīti vuttaṃ hoti. Pamocanāyāti pamocetuṃ. Kathaṃkathinti sakaṅkhaṃ. Dhotakāti ālapanaṃ. Taresīti tareyyāsi.
“我不会忍受”者，谓我不忍受，不能忍受，也不将忍受，此为所说。放逸者，即能放逸者。何谓言说？谓言语。何为奋发？谓努力。
‘‘Attanā hi kataṃ pāpaṃ, attanā saṃkilissati;
“亲自所造作的恶业，必由自身受其后果；
Attanā akataṃ pāpaṃ, attanāva visujjhati;
亲自不造作的恶业，则自身得以清净；
Suddhī asuddhi paccattaṃ, nāñño aññaṃ visodhaye’’ti. (dha. pa. 165; kathā. 743) –
清净与不清净皆由自身，各人不净化他人。”（持戒经 165；论疏 743）
Etthāyamattho – yena attanā akusalaṃ kammaṃ kataṃ hoti, so catūsu apāyesu dukkhaṃ anubhavanto attanāva saṃkilissati. Yena pana attanā akataṃ pāpaṃ, so sugatiñceva agatiñca gacchanto attanāva visujjhati. Kusalakammasaṅkhātā suddhi akusalakammasaṅkhātā ca asuddhi paccattaṃ kārakasattānaṃ attaniyeva vipaccati. Añño puggalo aññaṃ puggalaṃ na visodhaye neva visodheti, na kilesetīti vuttaṃ hoti.
此处义即，若由自身作诸不善业，则必受四苦地狱等苦果，由自身受报；若自身不造恶业，则得清净，往生善趣或恶趣皆由自身受净。善业所生清净，不善业所生不净，皆由行为者自身相应，其不由他人净化。他人不能洁净他人，亦不得使污染他人，故如是说。
Tiṭṭhateva nibbānanti amatamahānibbānaṃ tiṭṭhatiyeva. Nibbānagāmimaggoti pubbabhāgavipassanāto paṭṭhāya ariyamaggo. Tiṭṭhāmahaṃ samādapetāti ahaṃ gaṇhāpetā patiṭṭhāpetā tiṭṭhāmi. Evaṃovadiyamānā evaṃ anusāsiyamānāti mayā evaṃ ovadiyamānā evaṃ anusāsiyamānā. Ettha uppanne vatthusmiṃ vadanto ovadati nāma, anuppanne vatthusmiṃ anusāsanto ‘‘ayasopi te bhavissatī’’tiādivasena anāgataṃ dassento anusāsati nāma. Sammukhā vadantopi ovadati nāma, parammukhā dūtasāsanaṃ vā pesento anusāsati nāma. Sakiṃ vadantopi ovadati nāma, punappunaṃ vadanto anusāsati nāma. Ovadanto eva vā anusāsati nāma. Appekacceti api ekacce, eketi attho. Accantaniṭṭhaṃ nibbānaṃ ārādhentīti khayavayasaṅkhātaṃ antaṃ atītanti accantaṃ, accantañca taṃ sabbasaṅkhārānaṃ appavattiṭṭhānattā niṭṭhañcāti accantaniṭṭhaṃ, ekantaniṭṭhaṃ, satataniṭṭhanti attho. Taṃ accantanibbānaṃ ārādhenti sampādenti. Nārādhentīti na sampādenti, na paṭilabhantīti attho. Ettha kyāhanti etesu kiṃ ahaṃ, kiṃ karomīti attho. Maggakkhāyīti paṭipadāmaggakkhāyī . Ācikkhati katheti. Attanā paṭipajjamānā muñceyyunti paṭipajjantā mayaṃ muñceyyuṃ.
“常住”为不灭常存之意，谓无上涅槃亦如是常住。涅槃之道，谓由先世断见慧所显之圣道。吾言“我坚立于此”，谓我持守固守。如此勉励与教诲，谓于现起法中讲说劝勉者称为勉励；于未现起法中示现未来义者称为教诲。面对面言说者谓之勉励，背向面来派遣教诲者谓之教诲；立时言说者谓之勉励，反复言说者谓之教诲。或称劝说，或称指教。谓正念求取无上涅槃，谓灭尽诸漏最上之终极。谓彻底之灭，终极之寂灭，常住之无生灭法。求取此灭者即能成就，不求者即不得成就。于此处，耶言何？何为行？即谓彼行道断灭。谓放逸、言说。由自身行持，愿彼放逸者放逸。
Atītaṃ upādāyāti atītaṃ paṭicca. Kathaṃ pure apekkhaṃ karotīti kena pakārena ikkhaṃ olokanaṃ karoti. Evaṃrūpo ahosinti dīgharassaaṇukathūlādivasena evaṃjātiko evarūpo abhaviṃ. Tattha nandiṃ samannānetīti tasmiṃ rūpārammaṇe taṇhaṃ sammā ānayati upaneti. Vedanādīsupi eseva nayo.
「过去」者，即依因过去之义。如何过去而无所期待？以何种缘故能对此观察。以此方式，存在着长久传承的纤细说法及类比，如此类的世间现象。因其中生出欢喜而导致欲爱，于此形色境界，渴爱正当生起且增长。对此受等亦复如是。
‘‘Iti me cakkhū’’tiādayo vatthuārammaṇavasena taṇhuppattiṃ dassento āha. Iti rūpātīti evaṃ rūpā iti. Tattha chandarāgapaṭibaddhanti tesu cakkhurūpesu dubbalasaṅkhāto chando ca balavasaṅkhāto rāgo ca, tena chandarāgena paṭibaddhaṃ allīnaṃ. Viññāṇanti javanacittaṃ. Chandarāgapaṭibaddhattā viññāṇassāti tassa javanaviññāṇassa chandarāgena baddhabhāvā. Tadabhinandatīti taṃ ārammaṇaṃ taṇhāvasena abhinandati.
「如是我眼」等，因以色界为缘起，显现渴爱的生起。此谓「从色起」者，如此色界。于此缘爱执着，以此眼根及色相爱欲薄弱，爱欲则强，因以欲驱使，产生与此爱欲相缠绕的微小贪恋。识谓心流转。因烦恼与欲相连，识得束缚于爱欲中。因此，彼缘起之渴爱而喜好此境。
Yānissatānīti yāni assa tāni. Pubbeti atīte. Saddhinti ekato. Hasitalapitakīḷitānīti dantavidaṃsādihasitāni ca, vacībhedaṃ katvā lapitāni ca, kāyakhiḍḍādikīḷitāni ca. Tadassādetīti taṃ assādayati assādaṃ vindati sādiyati. Taṃ nikāmetīti taṃ nikāmayati paccāsīsati. Vittiṃ āpajjatīti tuṭṭhiṃ pāpuṇāti.
「诸何是者」者，即诸所有。前谓过去。信谓一以贯之。笑谈嬉戏者，即露齿笑笑，破坏语气者，亦笑说。干身戏弄者亦同。由此使心意平静，获得此心的安适，心意安顿。于是遣遣测测，最终获得满足。
Siyanti bhaveyyaṃ. Appaṭiladdhassa paṭilābhāyāti appattassa pāpuṇanatthāya. Cittaṃ paṇidahatīti cittaṃ ṭhapeti. Cetaso paṇidhānapaccayāti cittassa ṭhapanakāraṇā.
「必然存在」者。为求少有之再得。心意立定，即是心意设置条件。
Sīlena vāti pañcasīlādisīlena vā. Vatena vāti dhutaṅgasamādānena vā. Tapena vāti vīriyasamādānena vā. Brahmacariyena vāti methunaviratiyā vā. Devo vāti mahānubhāvo devarājā vā. Devaññataro vāti tesaṃ aññataro vā.
「以戒」谓依五戒等戒。以波罗提木叉者，即修持禅定以染污退散。以精进者，即发起努力。以梵行者，即独身禁欲。以天者，即大威德天王。天中之一者，即其中某位天。
Jappantāti guṇavasena kathentā. Pajappantāti pakārena kathentā. Abhijappantāti visesena kathentā, upasaggavasena vā vaḍḍhitaṃ.
「称诵」者，即以美德之义讲说。「宣说」者，明白阐释之义。「详说」者，特别注明、加以扩充，或加前缀而让意义增长。
§9
9. Evaṃ paṭhamagāthāya ‘‘dūre vivekā hi tathāvidho’’ti sādhetvā dutiyagāthāya ca tathāvidhānaṃ dhammataṃ āvi katvā idāni tesaṃ pāpakaraṇaṃ āvi karonto ‘‘kāmesu giddhā’’ti gāthamāha.
以第一句歌谣『远离独处实为如是』为引，继以第二句歌谣确立此种作用依教法之正理，现于此等恶行之中又加演说，谓之『淫欲如猕猴』。
Tassattho – te sattā kāmesu paribhogataṇhāya giddhā, pariyesanādimanuyuttattā pasutā, sammohamāpannattā pamūḷhā, avagamanatāya macchariyatāya buddhādīnaṃ vacanaṃ anādiyatāya ca avadāniyā, kāyavisamādimhi visame niviṭṭhā, antakāle maraṇadukkhūpanītā, ‘‘kiṃsu bhavissāma ito cutāse’’ti paridevayantīti.
意谓众生因贪恋欲乐，如猕猴般痴迷不舍，因寻求欲乐之故而生，陷入迷惑昏愚之境，不理解佛等所说之道理而不尊重其言，身心不正，住于险恶境地，临终时承受死亡之苦，哀恸悲叹『离此之后将作何事』。
Giddhāti kāmarāgena giddhā. Gadhitāti saṅkapparāgena paccāsīsamānā hutvā gadhitā. Mucchitāti kāmataṇhāya mucchāparetā. Ajjhosannāti kāmanandiyā adhiosannā ajjhotthaṭā. Laggāti kāmasinehena allīnā. Laggitāti kāmapariḷāhena ekībhūtā. Palibuddhāti kāmasaññāya āvaṭṭitā. Atha vā ‘‘diṭṭhidassane giddhā. Abhiṇhadassane gadhitā. Saṃsaggakiriyasmiṃ mucchitā. Vissāsakiriyasmiṃ ajjhosannā. Sinehavaḷañjasmiṃ laggā. Dvayaṃdvayasamāpattimhi laggitā. Aparāparaṃ amuñcamānā hutvā palibuddhā’’ti evameke vaṇṇayanti.
痴迷者谓之为『淫欲所惑』，谓其因执著于贪欲乃至如树枝纠缠般缠绕；昏迷者则为心被欲火所迷。痴迷乃因渴求贪欲，昏昧则为沉溺于欲乐，与贪欲的牵缠为一体，如被淫欲覆罩。或者称其为『见受所惑』『执著所迷』『触缘所蔽』『信缘所陷』『爱缘所缠』『二种纠缠相互缠绕』『不断分离抓取而又不放』诸如此类，有些以此描述其状态。
Esantīti paccāsīsanti. Gavesantīti maggayanti. Pariyesantīti sabbākārena icchanti patthenti. Atha vā diṭṭhārammaṇe subhāsubhaṃ atthi, natthīti esanti. Subhāsubhārammaṇe paccakkhaṃ katvā vaḷañjanatthāya piyaṃ karontā gavesanti. Cittavasena esanti. Payogavasena gavesanti. Karaṇavasena pariyesanti. Te duvidhe kāme paṭicca otaritvā carantīti taccaritā. Te ca kāme bahulaṃ yebhuyyena vaḍḍhenti pavattayantīti tabbahulā. Te ca kāme garuṃ katvā rahantīti taggarukā. Tesu kāmesu ninnā namitā hutvā vasantīti tanninnā. Tesu kāmesu sanninnā hutvā vasantīti tappoṇā. Tesu kāmesu avalambitā hutvā tesuyeva namitā vasantīti tappabbhārā. Tesu kāmesu avattharitvā mucchāparetappasaṅgā hutvā vadantīti tadadhimuttā. Te ca kāme adhipatiṃ jeṭṭhakaṃ katvā vasantīti tadadhipateyyā. Atha vā ‘‘ārammaṇassa iṭṭhabhāvena taccaritā. Ārammaṇassa kantabhāvena tabbahulā. Ārammaṇassa manāpabhāvena taggarukā. Ārammaṇassa piyabhāvena tanninnā. Ārammaṇassa kāmupasaṃhitabhāvena tappoṇā. Ārammaṇassa rajanīyabhāvena tappabbhārā. Ārammaṇassa mucchanīyabhāvena tadadhimuttā. Ārammaṇassa bandhanīyabhāvena tadadhipateyyā’’ti evameke vaṇṇayanti.
『寻』谓追逐，『寻觅』谓探求，『专求』谓全心渴望追寻恒久不舍。或者说对见相不净充满分别妄念，则谓之『寻』，在好恶见中寻求欢喜而作意。心以二种不同的方式『寻』。从心理而言谓之『寻』，因习气心触境而起『寻』，以身体行为亦称为『寻觅』。因对欲望分别，二者相依而行。眾多之欲望日增，纵情流转者谓之『欲众多』，克制戒护者谓之『欲节制』。若于欲乐中洽然入住，即谓依赖欲而安住。若于欲中消退则曰『消沉』。若于欲中执著不舍谓之『负担缠累』。若熬炼欲而弃其执著谓之『断除欲乐的怀抱乘载』。欲得其专长为王者而居之。又谓：『对缘起的广泛性质而执著者则属欲众多，因缘和合欲乐持久而成欲节制，因徇情眷恋而名欲负累，因破弃执著而称断除欲乐，依止于欲为其荣誉者名为欲主宰』。以上或有不同叙述。
Rūpepariyesantītiādīsu pariyesantīti aladdhassa lābhāya esanavasena. Paṭilabhantīti hatthagatavasena. Paribhuñjantīti vaḷañjanavasena vuttanti ñātabbaṃ. Kalahaṃ vivādaṃ karotīti kalahakārako. Tasmiṃ niyuttoti kalahapasuto. Kammakārakādīsupi eseva nayo. Gocare carantoti vesiyādigocare, satipaṭṭhānādigocare vā caramāno. Tesu niyutto gocarapasuto. Ārammaṇūpanijjhānavasena jhānaṃ assa atthīti jhāyī. Tasmiṃ niyutto jhānapasuto.
『寻求色』等诸法谓之『寻』，意即为获得利益而追求。『得到』谓实质把持。『享用』谓以受用体验为目的而运用。『争吵作乱』谓制造纷争，作乱乃争执之因。由此陷入争执者即为作乱者。此亦为作业者之归因。『行至所界』谓行住于市场、行道及念处等修习所地。由此而受彼地所制，称为受地制约。『专注于缘起观照』谓为修定，名为定者。此为修者所成之果。
Avagacchantīti apāyaṃ gacchanti. Maccharinoti sakasampattiṃ niguhantā. Vacananti kathanaṃ. Byapathanti vākyapathaṃ. Desananti vissajjanaovādaṃ. Anusiṭṭhinti anusāsaniṃ. Nādiyantīti na gaṇhanti na garuṃ karonti. ‘‘Na paṭissantī’’ti vā pāṭho, soyeva attho. Vatthuto macchariyadassanatthaṃ ‘‘pañca macchariyāni āvāsamacchariya’’ntiādi vuttaṃ. Tattha āvāse macchariyaṃ āvāsamacchariyaṃ. Sesapadesupi eseva nayo.
『进入恶道』谓生于地狱、饿鬼、畜生等罪恶之处。『熬炼者』谓毁坏同类、破坏亲族，阻碍财富。『言语』谓言说语言。『说谎』谓用伪语欺骗。『宣说』谓传达教诲。『遵行』谓奉行训诫。『不接受』谓不聆听、不重视。『不回避』谓任由行为，不加制止。『不悔过』亦作此义。于此说法立场，用以调伏如同五种苦因烦恼等教义，称为『五恶因缘』之教理，有如教义正见之见。
Āvāso nāma sakalārāmopi pariveṇampi ekovarakopi rattiṭṭhānādīnipi. Tesu vasantā sukhaṃ vasanti, paccaye labhanti. Eko bhikkhu vattasampannasseva pesalassa bhikkhuno tattha āgamanaṃ na icchati, āgatopi ‘‘khippaṃ gacchatū’’ti cintesi, idaṃ āvāsamacchariyaṃ nāma. Bhaṇḍanakārakādīnaṃ pana tattha vāsaṃ anicchato āvāsamacchariyaṃ nāma na hoti.
住所是指集聚所有房屋及其围绕之处的一整片区域，也包括一昼夜停留的地方。居住于此者安乐自在，因缘而得。若有一位比库虽具住所，但不愿意到那处安住，起初来到也心生念头“速速离开此处”，这被称为住所憎怨。然而，若是因托付财物等原因而不得已居住于此，便不称为住所憎怨。
Kulanti upaṭṭhākakulampi ñātikulampi. Tattha aññassa upasaṅkamanaṃ anicchato kulamacchariyaṃ hoti. Pāpapuggalassa pana upasaṅkamanaṃ anicchatopi macchariyaṃ nāma na hoti. So hi tesaṃ pasādabhedāya paṭipajjati. Pasādaṃ rakkhituṃ samatthasseva pana bhikkhuno tattha upasaṅkamanaṃ anicchato macchariyaṃ nāma hoti.
家族亲友及侍奉者等，就是亲族成员。若不愿意接近他人，则称为家族憎怨。但恶人即便不愿接近他人，也不能称为憎怨。因为他们从事离间破坏，只有当一个比库能够守护和维护和合时，即使不愿意接近，也能称为憎怨。
Lābhoti catupaccayalābhova. Taṃ aññasmiṃ sīlavanteyeva labhante ‘‘mā labhatū’’ti cintentassa lābhamacchariyaṃ hoti. Yo pana saddhādeyyaṃ vinipāteti, aparibhogadupparibhogādivasena vināseti, pūtibhāvaṃ gacchantampi aññassa na deti, taṃ disvā ‘‘sace imaṃ esa na labheyya, añño sīlavā labheyya, paribhogaṃ gaccheyyā’’ti cintentassa macchariyaṃ nāma natthi.
利益是凭四种因缘所得。所谓利益憎怨，是指对他人修持道德而产生心生不欲其得的妒恨。相反，若有人因信心等原因放弃财产，反而不起妒恨心，对他人修行获得利益无妒忌时，则不称为憎怨。看到他人受益，心念如果说“若非他得此，我等善人得之更好，理应享受”，此即不生憎怨。
Vaṇṇo nāma sarīravaṇṇopi guṇavaṇṇopi. Tattha sarīravaṇṇe maccharī ‘‘paro pāsādiko rūpavā’’ti vutte taṃ na kathetukāmo hoti. Guṇavaṇṇamaccharī parassa sīlena dhutaṅgena paṭipadāya ācārena vaṇṇaṃ na kathetukāmo hoti.
色相是指身体的色泽及美好。面对身体美色产生憎怨的称作色之憎怨。若人赞美他人外貌俊美，自己不想这么说，这不是憎怨。对品质美德产生的憎怨，是因他人遵守戒律、行为端正，使自己不愿赞美，也不构成憎怨。
Dhammoti pariyattidhammo ca paṭivedhadhammo ca. Tattha ariyasāvakā paṭivedhadhammaṃ na maccharāyanti, attanā paṭividdhadhamme sadevakassa lokassa paṭivedhaṃ icchanti. Taṃ pana paṭivedhaṃ ‘‘pare jānantū’’ti icchanti, tantidhammeyeva pana dhammamacchariyaṃ nāma hoti. Tena samannāgato puggalo yaṃ guḷhaṃ ganthaṃ vā kathāmaggaṃ vā jānāti, taṃ aññe na jānāpetukāmo hoti. Yo pana puggalaṃ upaparikkhitvā dhammānuggahena dhammaṃ vā upaparikkhitvā puggalānuggahena na deti, ayaṃ dhammamaccharī nāma na hoti. Tattha ekacco puggalo lolo hoti, kālena samaṇo hoti , kālena brāhmaṇo, kālena nigaṇṭho. Yo hi bhikkhu ‘‘ayaṃ puggalo paveṇiāgataṃ tantiṃ saṇhaṃ sukhumaṃ dhammantaraṃ bhinditvā āluḷessatī’’ti na deti, ayaṃ puggalaṃ upaparikkhitvā dhammānuggahena na deti nāma. Yo pana ‘‘ayaṃ dhammo saṇho sukhumo, sacāyaṃ puggalo gaṇhissati, aññaṃ byākaritvā attānaṃ āvi katvā nassissatī’’ti na deti, ayaṃ dhammaṃ upaparikkhitvā puggalānuggahena na deti nāma. Yo pana ‘‘sacāyaṃ imaṃ dhammaṃ gaṇhissati, amhākaṃ samayaṃ bhindituṃ samattho bhavissatī’’ti na deti, ayaṃ dhammamaccharī nāma hoti.
法是指文字教法和理义。圣弟子不会对理义生憎怨，只期望自己能够领会已被理破的真理。他们对别人理解的真理愿周知于人，这是憎怨。具有此类性格的人，知道秘密经典或论述而不愿他人知晓。若经过考察，以法证实或为人证实而不传授，此不称为法之憎怨。有些人变换修行身份，掩盖真实目的。若不承认他能巧妙分辨法理，或不愿承认他能依教行者现身说明真实法义，便是对人不承认。若不肯承认有人可领会正法，称为法之憎怨。
Imesu pañcasu macchariyesu āvāsamacchariyena tāva yakkho vā peto vā hutvā tasseva āvāsassa saṅkāraṃ sīsena ukkhipitvā vicarati. Kulamacchariyena tasmiṃ kule aññesaṃ dānamānanādīni karonte disvā ‘‘bhinnaṃ vatidaṃ kulaṃ mamā’’ti cintayato lohitampi mukhato uggacchati, kucchivirecanampi hoti, antānipi khaṇḍākhaṇḍāni hutvā nikkhamanti. Lābhamacchariyena saṅghassa vā gaṇassa vā santake lābhe maccharāyitvā puggalikaparibhogaṃ viya paribhuñjitvā yakkho vā peto vā mahāajagaro vā hutvā nibbattati. Sarīravaṇṇaguṇavaṇṇamaccharena pana pariyattidhammamacchariyena ca attanova vaṇṇaṃ vaṇṇeti, paresaṃ vaṇṇe ‘‘kiṃ vaṇṇo eso’’ti taṃ taṃ dosaṃ vadanto pariyattidhammañca kassaci kiñci adento dubbaṇṇo ceva eḷamūgo ca hoti.
在这五种憎怨中，住所憎怨时常令夜叉或鬼神等游走，时刻搅扰住所。家族憎怨时，家庭成员之间见他人施舍、祭献等，便心怀“此家已破”，心生怒火，从口中喷出鲜血，甚至排泄粪便，身体断裂而离开。利益憎怨时，群僧或团体间因利益嫉妒如同被妖魔鬼怪围绕，生诸恶行。色相及品质憎怨时，虽自有相好或行为端正，却心生妒恨，诽谤他人缺点，说法教也无意领悟，因而既否认他人美好，又陷入昏愚痴暗。
Api ca āvāsamacchariyena lohagehe paccati, kulamacchariyena appalābho hoti, lābhamacchariyena gūthaniraye nibbattati, vaṇṇamacchariyena bhave bhave nibbattassa vaṇṇo nāma na hoti, dhammamacchariyena kukkuḷaniraye nibbattatīti.
又譬如对住宅的贪欲，在贫贱宅舍生起，因家族贫贱所得微少，因得失贪恋而堕入地狱恶趣。于色相生贪恋者，生生世世，虽有生灭，却无实在色彩。因贪欲法而处恶道堕落。
Maccharāyanavasena macchariyaṃ. Maccharāyanākāro maccharāyanā. Maccharena ayitassa maccherasamaṅgino bhāvo maccharāyitattaṃ. ‘‘Mayhameva hontu, mā aññassā’’ti sabbāpi attano sampattiyo byāpetuṃ na icchatīti viviccho, vivicchassa bhāvo vevicchaṃ, mudumacchariyassetaṃ nāmaṃ. Kadariyo vuccati anādaro, tassa bhāvo kadariyaṃ, thaddhamacchariyassetaṃ nāmaṃ. Tena hi samannāgato puggalo parampi paresaṃ dadamānaṃ nivāreti. Vuttampi cetaṃ –
贪欲者，谓由贪欲之根生起贪欲。贪欲之形态即贪欲根。贪欲所染心态，若比贪蚊叮咬之态，谓为贪蚊性。贪蚊性者，自谓‘愿此所得唯归己，勿他有’、不愿示现一切己有之因缘，谓为分别。分别之相称为邪贪。轻慢他人，谓为轻慢心，称为轻慢性。持此性者，虽多行于布施，却阻他人施予。亦有言说：
‘‘Kadariyo pāpasaṅkappo, micchādiṭṭhianādaro;
‘轻慢者有恶念，邪见而轻慢；
Dadamānaṃ nivāreti, yācamānāna bhojana’’nti. (saṃ. ni. 1.132);
阻他人布施，夺乞食之粮。’（萨摩谛尼经1.132）
Yācake disvā kaṭukabhāvena cittaṃ añcati saṅkocetīti kaṭukañcuko, tassa bhāvo kaṭukañcukatā. Aparo nayo – kaṭukañcukatā vuccati kaṭacchuggāho. Samatittikapuṇṇāya hi ukkhaliyā bhattaṃ gaṇhanto sabbatobhāgena saṅkuṭitena aggakaṭacchunā gaṇhāti pūretvā gahetuṃ na sakkoti, evaṃ maccharipuggalassa cittaṃ saṅkucati, tasmiṃ saṅkucite kāyopi tatheva saṅkucati paṭikuṭati paṭinivaṭṭati na sampasārīyatīti maccheraṃ ‘‘kaṭukañcukatā’’ti vuttaṃ.
见乞者则心生苦恼，心收敛不舒，谓为苦结之态。又一说，苦结即苦瓜形，谓见同住大城池者，持粮受食时，虽分有余而不能尽取，犹如苦瓜般紧缩不舒。贪蚊心亦如是，心收敛而身亦然，心身紧缩、反覆缩卷不得舒展，谓蚊性为‘苦结’。
Aggahitattaṃ cittassāti paresaṃ upakārakaraṇe dānādinā ākārena yathā na sampasārīyati, evaṃ āvaritvā gahitabhāvo cittassa. Yasmā pana maccharipuggalo attano santakaṃ paresaṃ adātukāmo hoti, parasantakaṃ gaṇhitukāmo. Tasmā ‘‘idaṃ acchariyaṃ mayhameva hotu, mā aññassā’’ti pavattivasenassa attasampattinigūhanalakkhaṇatā parasampattiggahaṇalakkhaṇatā ca veditabbā.
心之紧缩，谓为障蔽而阻碍他人布施等善行，心不弘通。贪蚊者不乐为他人所阻，更乐阻他人。故应知此“愿我独有，不愿他人”的为心中秘，亦为攫取他人之秘。
Khandhamacchariyampi macchariyanti attano pañcakkhandhasaṅkhātaṃ upapattibhavaṃ aññehi asādhāraṇaṃ ‘‘acchariyaṃ mayhameva hotu, mā aññassā’’ti pavattaṃ macchariyaṃ khandhamacchariyaṃ nāma. Dhātuāyatanamacchariyesupi eseva nayo. Gāhoti gāhanicchayavasena gahaṇaṃ. Avadaññutāyāti sabbaññubuddhānampi kathitaṃ ajānanabhāvena. Yācakānaṃ adadamāno hi tehi kathitaṃ na jānāti nāma. Janā pamattāti sativippavāsā janā. Vacananti saṅkhepavacanaṃ. Byappathanti vitthāravacanaṃ. Desananti upamaṃ dassetvā atthasandassanavacanaṃ. Anusiṭṭhinti punappunaṃ saṃlakkhāpanavacanaṃ. Atha vā dassetvā kathanaṃ vacanaṃ nāma. Gaṇhāpetvā kathanaṃ byappathaṃ nāma. Tosetvā kathanaṃ desanaṃ nāma. Padassetvā kathanaṃ anusiṭṭhi nāma. Atha vā paritāpadukkhaṃ nāsetvā kathanaṃ vacanaṃ nāma. Pariḷāhadukkhaṃ nāsetvā kathanaṃ byappathaṃ nāma. Apāyadukkhaṃ nāsetvā kathanaṃ desanaṃ nāma. Bhavadukkhaṃ nāsetvā kathanaṃ anusiṭṭhi nāma. Atha vā dukkhasaccapariññāpaṭivedhayuttaṃ vacanaṃ. Samudayasaccapahānapaṭivedhayuttaṃ byappathaṃ. Nirodhasaccasacchikiriyapaṭivedhayuttaṃ desanaṃ. Maggasaccabhāvanāpaṭivedhayuttaṃ anusiṭṭhīti evamādinā nayena eke vaṇṇayanti.
蕴的神奇可称之为其自身五蕴聚合里非常的生灭现象，有人赞叹说「只有我有此神奇，不许别人有」，这被称为蕴的神奇。元素与六处的神奇亦同理。‘深入’意指加深深厚，‘无所不知’意为甚至佛陀皆述说而平凡之人不知其义。乞求者因不理解所说，常生忘失无念。‘言’有简约表达，‘详’则详尽描述，‘示’借喻显现意涵，‘重述’则反复提示。或称‘述说’，‘详述’为详解，‘讲说’为宣扬，‘呈现’即实践，‘诠释’为详尽说明。或说以命途苦难不消除者为‘述说’，消除纠缠苦难者为详述，去除堕落苦者为讲说，灭绝生成苦者为呈现，示现觉苦真谛者为诠释。诸如集谛放弃为详述语，灭谛真实证知为讲说语，道谛修行为实践语，依此法则有人作此分类描绘。
Nasussusantīti na suṇanti. Na sotaṃ odahantīti savanatthaṃ kaṇṇasotaṃ na ṭhapenti. Na aññā cittaṃ upaṭṭhapentīti jānanatthaṃ cittaṃ na patiṭṭhapenti. Anassavāti ovādaṃ asuṇamānā. Avacanakarāti suṇamānāpi vacanaṃ na karontīti avacanakarā. Paṭilomavuttinoti paṭāṇī hutvā pavattanakā . Aññeneva mukhaṃ karontīti karontāpi mukhaṃ na dentīti attho.
不‘听闻’者即不听讲，不将耳根作为听闻对象者，不以心为认知支柱者，此名不听教。‘不听教’即不接受教诲说法者。‘倒转开口’指撇开正道、说反向的话。‘转他人面孔’者即虽说话，心不真正投向其所述之义。
Visameti kāyasucaritādisammatassa samassa paṭipakkhattā visamaṃ, tasmiṃ visame. Niviṭṭhāti paviṭṭhā dunnīharā. Kāyakammeti kāyato pavatte, kāyena vā pavatte kāyakamme. Vacīkammādīsupi eseva nayo.
‘不善’者指身行、言行等行为不合正道，生成对立的邪恶境界，称之不善。‘寂止’意即入静止状态，藏匿不露。‘身业’意指由身发动之行为，‘言业’亦同理。
Tattha kāyakammavacīkammamanokammāni duccaritavasena vibhattāni, pāṇātipātādayo dasaakusalakammapathavasena vibhattāti ñātabbaṃ. Ayaṃ tāvettha sādhāraṇapadavaṇṇanā, asādhāraṇesu pana pāṇassa atipāto pāṇātipāto, pāṇavadho pāṇaghātoti vuttaṃ hoti. Pāṇoti cettha vohārato satto, paramatthato jīvitindriyaṃ. Tasmiṃ pana pāṇe pāṇasaññino jīvitindriyupacchedakaupakkamasamuṭṭhāpitā kāyavacīdvārānaṃ aññataradvārapavattā vadhakacetanā pāṇātipāto. So guṇavirahitesu tiracchānagatādīsu pāṇesu khuddake pāṇe appasāvajjo, mahāsarīre mahāsāvajjo. Kasmā? Payogamahantatāya, payogasamattepi vatthumahantatāya. Guṇavantesu manussādīsu appaguṇe pāṇe appasāvajjo, mahāguṇe mahāsāvajjo. Sarīraguṇānaṃ pana samabhāve sati kilesānaṃ upakkamānañca mudutāya appasāvajjo, tibbatāya mahāsāvajjoti veditabbo.
这里应理解‘身业、言业、意业’因恶行而分别为不善，具体如杀生等十种不善业。此处‘身’指有情众生，依本义为生命之根本。‘身’中存在生命感知者，是能断绝生命感知的念头所引起的行为便是杀生。那些不善的身多为不同层次：小身为微弱的不善，大身则为广大的不善。何以如此？因作用大小，及能作用程度之差异。人身中若诸性质平衡，烦恼稍有增减即为小不善，烦恼深重则为大不善。
Tassa pañca sambhārā honti – pāṇo pāṇasaññitā vadhakacittaṃ upakkamo tena maraṇanti. Chappayogā – sāhatthiko āṇattiko nissaggiyo thāvaro vijjāmayo iddhimayoti. Imasmiṃ panatthe vitthāriyamāne atipapañco hoti, tasmā naṃ na vitthārayissāma. Aññañca evarūpaṃ , atthikehi pana samantapāsādikaṃ vinayaṭṭhakathaṃ (pārā. aṭṭha. 2.172) oloketvā gahetabbaṃ.
此处列举五种聚合物，分别是生命、生命感知、灭绝意念等，令生命终结。‘舍弃’指主动放弃与不退转。‘定住’指不退失、不变更。‘智能充足’指智慧具足且有神通。因本法过于繁复，不可详述，故略举。另此类义理有更铺陈详尽的律藏论述文，可依参考。
Adinnassa ādānaṃ adinnādānaṃ, parassa haraṇaṃ theyyaṃ corikāti vuttaṃ hoti. Tattha adinnanti parapariggahitaṃ, yattha paro yathākāmakāritaṃ āpajjanto adaṇḍāraho anupavajjo ca hoti, tasmiṃ pana parapariggahite parapariggahitasaññino tadādāyakaupakkamasamuṭṭhāpikā theyyacetanā adinnādānaṃ. Taṃ hīne parasantake vatthusmiṃ appasāvajjaṃ, paṇīte mahāsāvajjaṃ. Kasmā? Vatthupaṇītatāya, vatthusamatte sati guṇādhikānaṃ santake vatthusmiṃ mahāsāvajjaṃ. Taṃ taṃ guṇādhikaṃ upādāya tato tato hīnaguṇassa santake vatthusmiṃ appasāvajjaṃ.
“不取”就是不取他人所有物，夺取他人财物俗称盗贼。在此‘不取’意为夺取众所归属且非合法所有之物，导致此种行为者缺乏威严且无德不敬，对此行为的起心动意即是不取罪业。此行为若轻微则为小恶大恶相间；若情节严重则为大恶。何以分轻重？因其程度及对所取物之掌控程度不同。依此理轻重递增，轻为小恶，重者为大恶。
Tassa pañca sambhārā honti – parapariggahitaṃ parapariggahitasaññitā theyyacittaṃ upakkamo tena haraṇanti. Chappayogā sāhatthikādayova. Te ca kho yathānurūpaṃ theyyāvahāro pasayhāvahāro paṭicchannāvahāro parikappāvahāro kusāvahāroti imesaṃ pañcannaṃ avahārānaṃ vasena pavattanti. Ayamettha saṅkhepo. Vitthāro pana samantapāsādikāyaṃ vutto.
此处有五种聚合，即彼此所取用的、互为所取用的概念；被承认的主欲心；起于此因缘而显现并由此夺取的根本动因。六种联系，犹如因果的相应存在、共有意义等。这五种行为，各自相应，而分别为预备行为、隐蔽行为、设想行为、不善行为等，这五种行为轮回不息。这是简略说明，详尽则如同四面殿堂周围详说。
Kāmesumicchācāroti ettha pana kāmesūti methunasamācāresu. Micchācāroti ekantanindito lāmakācāro. Lakkhaṇato pana asaddhammasevanādhippāyena kāyadvārappavattā agamanīyaṭṭhānavītikkamacetanā kāmesumicchācāro.
所谓‘欲邪行’，指的是关于男女行为上的邪恶行持。其中‘欲’指男女交合之事，‘邪行’特指其纯粹不正当、令人厌恶的行为。依特征，善法不相应而任意从事身体门的行为，即属于此‘欲邪行’。
Tattha agamanīyaṭṭhānaṃ nāma purisānaṃ tāva māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sārakkhā saparidaṇḍāti māturakkhitādayo dasa, dhanakkītā chandavāsinī bhogavāsinī paṭavāsinī odapattakinī obhatacumbaṭakā dāsī ca bhariyā kammakārī ca bhariyā dhajāhaṭā muhuttikāti etā dhanakkītādayo dasāti vīsati itthiyo. Itthīsu pana dvīnnaṃ sārakkhasaparidaṇḍānaṃ dasannañca dhanakkītādīnanti dvādasannaṃ itthīnaṃ aññe purisā, idaṃ agamanīyaṭṭhānaṃ nāma.
其中所称‘应远离之处’（agamanīyaṭṭhāna），者指男子尚有母亲保护者，父亲保护者，母父保护者，兄弟保护者，姐妹保护者，亲族保护者，同族保护者，教法保护者，亲近人保护者，及同族处分者等十类。其次，因男女数多，有女人者二十种，此中包含家财贪欲者、情欲强盛者、悦乐贪欲者、地位贪欲者、妒恨心强者、使唤奴仆、妻子、勤劳妻子、车夫、短期侍者等共二十人。女人中，有守护亲近者与同族处分者各十人，及贪财者等十二人，此共十二种妇女，以外尚有其他男子，此即所谓“应远离之处”。
So panesa micchācāro sīlādiguṇarahite agamanīyaṭṭhāne appasāvajjo, sīlādiguṇasampanne mahāsāvajjo. Tassa cattāro sambhārā – agamanīyavatthu tasmiṃ sevanacittaṃ sevanapayogo maggena maggapaṭipattiadhivāsananti. Eko payogo sāhatthiko eva.
关于此欲邪行，因缺少戒德等根本功德者，作为应远离者，品行恶劣少有善根者，称为‘不善行’。若具戒德等根本功德者，则为‘大善行’。其有四种聚合，即于应远离之地，起守护心、聚合行为、依修道法修习之身心猎取。此中行为聚合只有一者，仍是有益的。
Musāti visaṃvādanapurekkhārassa atthabhañjanako vacīpayogo kāyapayogo vā. Visaṃvādanādhippāyena panassa paravisaṃvādakakāyavacīpayogasamuṭṭhāpikā cetanā musāvādo. Aparo nayo – musāti abhūtaṃ atacchaṃ vatthu. Vādoti tassa bhūtato tacchato viññāpanaṃ. Lakkhaṇato pana atathaṃ vatthuṃ tathato paraṃ viññāpetukāmassa tathāviññattisamuṭṭhāpikā cetanā musāvādo. So yamatthaṃ bhañjati, tassa appatāya appasāvajjo, mahantatāya mahāsāvajjo. Api ca gahaṭṭhānaṃ attano santakaṃ adātukāmatāya ‘‘natthī’’tiādinayappavatto appasāvajjo, sakkhinā hutvā atthabhañjanatthaṃ vutto mahāsāvajjo. Pabbajitānaṃ appakampi telaṃ vā sappiṃ vā labhitvā hasādhippāyena ‘‘ajja gāme telaṃ nadī maññe sandatī’’ti pūraṇakathānayena pavatto appasāvajjo, adiṭṭhaṃyeva pana diṭṭhantiādinā nayena vadantānaṃ mahāsāvajjo.
妄语者，即诳语、欺骗、无益之言、伤害性言语的运用过程。因以欺骗为其目的，使用肉体与言辞的合作，所起之心念即为妄语。另有一种指为非真实、错误之事。‘辩论’即实质上的确证与证明。若以不合事实之事，代替真理，为欺骗他人之心念，即为妄语。若口出此种言语，则小者为不善，大者为大恶。即便家中拒绝接受，为自身利益否认之言小为不善，若为利益证人说明则为大恶。出家众若偶得些许油脂或肥皂而以笑谈欺瞒“今日乡下河中送油”等夸大之言，居于虚构言及被观察者而为大恶。
Tassa cattāro sambhārā honti – atathaṃ vatthu visaṃvādanacittaṃ tajjo vāyāmo parassa tadatthavijānananti. Eko payogo sāhatthikova. So ca kāyena vā kāyapaṭibaddhena vā vācāya vā paravisaṃvādakakiriyākaraṇe daṭṭhabbo. Tāya ce kiriyāya paro tamatthaṃ jānāti, ayaṃ kiriyasamuṭṭhāpikā cetanākkhaṇeyeva musāvādakammunā bajjhati.
有四种聚合，即不合事实的言语行为、欺骗的心念、蓄意伤害他人、识别他人之意图。行为聚合唯一，犹如有益行为。此行为或由身体或服从肉体或口舌之作用所表现。若此行为被他人识透其意图，则施行者刻意起此行为之心念，即堕入妄语之业。
Pisuṇavācātiādīsu yāya vācāya yassa taṃ vācaṃ bhāsati, tassa hadaye attano piyabhāvaṃ parassa ca suññabhāvaṃ karoti, sā pisuṇavācā. Yāya pana attānampi parampi pharusaṃ karoti, yā vācā sayampi pharusā neva kaṇṇasukhā na hadayaṅgamā, ayaṃ pharusavācā. Yena samphaṃ palapati niratthakaṃ, so samphappalāpo. Tesaṃ mūlabhūtāpi cetanā pisuṇavācādināmameva labhati, sā eva idha adhippetāti.
所谓两舌语等，乃指那种说出此类语句的言语。此言语令其心中自己所爱之物成为空无，使他人所爱之物失去价值，此即为两舌语。若言语使自己与他人都感到粗暴，此言语既不为耳所乐亦不为心所喜，即谓粗恶语。若言语满口胡言乱语且无实质内容，即属杂秽语。此等言语共同的根本是由意念产生的两舌等恶缘，此即在此处所作的定义。
Tattha saṃkiliṭṭhacittassa paresaṃ vā bhedāya attano piyakamyatāya vā kāyavacīpayogasamuṭṭhāpikā cetanā pisuṇavācā. Sā yassa bhedaṃ karoti , tassa appaguṇāya appasāvajjā, mahāguṇatāya mahāsāvajjā.
这里所说的两舌语是由心念污浊，意图分别使他人分裂或为自己私欲制造结局的肉体言语所产生的。此两舌语若制造分裂，其性质为劣质且贻害甚巨；若为私人欲望制造分裂，则其性质为极劣且极其可恶。
Tassā cattāro sambhārā honti – bhinditabbo paro ‘‘iti ime nānā bhavissanti vinā bhavissantī’’ti bhedapurekkhāratā vā, ‘‘iti ahaṃ piyo bhavissāmi vissāsiko’’ti viyakamyatā vā, tajjo vāyāmo, tassa tadatthavijānananti.
此两舌言语有四种成分：一是生出“该分裂的就应分裂，否则不可存”的分裂预期；二是产生“我将为所爱之人、所信任之人”的偏执期待；三是由此激发的行为努力；四是对该意图目标的知晓。
Parassa mammacchedakakāyavacīpayogasamuṭṭhāpikā ekantapharusacetanā pharusavācā. Mammacchedakopi payogo cittasaṇhatāya pharusavācā na hoti. Mātāpitaro hi kadāci puttake evampi vadanti ‘‘corā vo khaṇḍākhaṇḍikaṃ karontū’’ti, uppalapattampi ca nesaṃ upari patantaṃ na icchanti. Ācariyupajjhāyā ca kadāci nissitake evaṃ vadanti ‘‘kiṃ ime ahirikā anottappino caranti, niddhamatha ne’’ti. Atha ca nesaṃ āgamādhigamasampattiṃ icchanti. Yathā ca cittasaṇhatāya pharusavācā na hoti, evaṃ vacanasaṇhatāya apharusavācāpi na hoti. Na hi mārāpetukāmassa ‘‘imaṃ sukhaṃ sayāpethā’’ti vacanaṃ apharusavācā hoti, cittapharusatāya panesā pharusavācāva, sā yaṃ sandhāya pavattitā. Tassa appaguṇatāya appasāvajjā, mahāguṇatāya mahāsāvajjā. Tassā tayo sambhārā – akkositabbo paro kupitacittaṃ akkosananti.
使他人心意破灭的，乃是由完全粗恶之意念所产生的粗恶言语。仅仅因为某些行为笼罩意识，不能谓为粗恶言语。譬如父母有时对子女说“愿你们行盗窃之事”，其意不欲子女跌落为盗，且不乐见莲花落于身上。教师与监护者有时对学生说：“这些不知廉耻、不知畏惧之人为何行此行为？应当停止！”他们亦盼望学生获得善法。正如仅存在心意笼罩，尚不可谓语粗恶，言语若仅因言语笼罩亦不可谓粗恶。不是魔王欲致祸者说“将此幸福置于床上”，可称为无粗恶语，而是由心识粗恶而言恶语，为此而起的。其性质为劣质极其可恶。此语有三成分，即：不可愤怒者，愤怒之心，愤怒之语。
Anatthaviññāpikā kāyavacīpayogasamuṭṭhāpikā akusalacetanā samphappalāpo. So āsevanamandatāya appasāvajjo, āsevanamahantatāya mahāsāvajjo. Tassa dve sambhārā honti – bhāratayuddhasītāharaṇādiniratthakakathāpurekkhāratā tathārūpīkathākathanañcāti.
指无益告诫之肉体言语的产生，是由不善意念形成的杂秽语。此为兴趣淡薄则贻害轻微，兴趣强烈则贻害极大。此言语有两种成分：一是无益之言，如战争、饥饿、掠夺的无意义叙述；二是类此性质的言语及讲述。
Abhijjhāyatīti abhijjhā, parabhaṇḍābhimukhī hutvā tanninnatāya pavattatīti attho. Sā ‘‘aho vata idaṃ mamāssā’’ti evaṃ parabhaṇḍābhijjhāyanalakkhaṇā. Adinnādānaṃ viya appasāvajjā mahāsāvajjā ca. Tassā dve sambhārā honti – parabhaṇḍaṃ attano pariṇāmanañcāti. Parabhaṇḍavatthuke hi lobhe uppannepi na tāva kammapathabhedo hoti, yāva ‘‘aho vatidaṃ mamāssā’’ti attano na pariṇāmeti.
所谓嫉妒，即因转向他人所拥有之宝物而起的心生不满与起意夺取的行为。此即“啊，这竟是我的啊”的嫉妒之表现。此如盗物之不善品行，贻害极大。此嫉妒言语有两成分：一是对他人所持宝物的觊觎，二是自身所生之妒心。纵使因贪宝而起嫉妒，却未改变自身体业之行为，仍未真正转为嫉妒心生之业。唯至“啊，这竟是我的啊”止为转变之始。
Hitasukhaṃ byāpādayatīti byāpādo, so paravināsāya manopadosalakkhaṇo. Pharusavācā viya appasāvajjo mahāsāvajjo ca. Tassa dve sambhārā honti – parasatto ca tassa ca vināsacintāti. Parasattavatthuke hi kodhe uppannepi na tāva kammapathabhedo hoti, yāva ‘‘aho vatāyaṃ ucchijjeyya vinasseyyā’’ti tassa vināsaṃ na cintesi.
「利益与安乐」称为扩散苦恼者，即扩散，是内心增起灭亡的念头的特征。如同粗恶之言，有轻微与重大扩散二种。此中有二种聚集：一则为他者的，二则为灭亡的思惟。因为作为他者而言，虽于瞋恚中生起，但尚未形成行为之差别，直至念‘啊，要将此人斥逐、灭除’为止，不思其灭亡。
Yathābhuccagahaṇābhāvena micchā passatīti micchādiṭṭhi. Sā ‘‘natthi dinna’’ntiādinā nayena viparītadassanalakkhaṇā. Samphappalāpo viya appasāvajjā mahāsāvajjā ca.
因显见轻薄与愚痴等相，故生于误见，即邪见。以‘无所得’等劝导，表现逆转见相。如同杂秽之语，亦分为轻微与重大扩散。
Saññī, asaññī, nevasaññīnāsaññī bhavissāmāti rūpādivasena kaṅkhanti. Bhavissāma nu kho mayantiādinā attānaṃ kaṅkhanti. Tattha bhavissāma nu kho. Na nu kho bhavissāmāti tassa sassatākārañca ucchedākārañca nissāya anāgate attānaṃ vijjamānatañca avijjamānatañca kaṅkhanti. Kiṃ nu kho bhavissāmāti jātiliṅgupapattiyo nissāya ‘‘khattiyā nu kho bhavissāma, brāhmaṇavessasuddagahaṭṭhapabbajitadevamanussānaṃ aññatarā’’ti kaṅkhanti. Kathaṃ nu kho bhavissāmāti saṇṭhānākāraṃ nissāya ‘‘dīghā nu kho bhavissāma, rassaodātakaṇhapamāṇikaappamāṇikādīnaṃ aññatarā’’ti kaṅkhanti. Keci pana ‘‘issaranimmānādīni nissāya ‘kena nu kho kāraṇena bhavissāmā’ti hetuto kaṅkhantī’’ti vadanti. Kiṃ hutvā kiṃ bhavissāma nu kho mayanti jātiādīni nissāya ‘‘khattiyā hutvā nu kho brāhmaṇā bhavissāma…pe… devā hutvā manussā’’ti attano paramparaṃ kaṅkhanti. Sabbattheva pana addhānanti kālādhivacanametaṃ.
「有分知」者、「无分知」者、「非有非无分知」者，以色等之状况生疑。又以‘是否将来有自我’等疑虑自身。其疑：「果真将来有否？」此处非由不灭不生而疑，而是因未来自我之有无暂不显明而疑。又疑：「将来性别之生起，是否为贵族、婆罗门，或清净归依出家天人众生之间，某一者？」又疑：「将来躯体形状，是否为长者、俊美、中等身形者？」亦有人说：「由诸创造主等因缘，‘何因所致’而生，将来如何？」又疑：「若吾生，是否将成婆罗门或贵族、天人、或人？」如此疑虑种种皆缘时令而终止。
§10
10. Yasmā etadeva tasmā hi sikkhetha…pe… āhu dhīrāti. Tattha sikkhethāti tisso sikkhā āvajjeyya. Idhevāti imasmiṃyeva sāsane. Tattha sikkhitabbāti sikkhā. Tissoti gaṇanaparicchedo. Adhisīlasikkhāti adhikaṃ uttamaṃ sīlanti adhisīlaṃ, adhisīlañca taṃ sikkhitabbaṭṭhena sikkhā cāti adhisīlasikkhā. Esa nayo adhicittaadhipaññāsikkhāsu.
第十，「因为正是此故，切宜学此……及称智者」。此言“应学”，指接受三种修学。此处所谓“此处”，即指此教法。所应学者即“三学”，且以计数讲明。所谓“戒学”，是更上最佳之戒，名为增上戒，且戒为应学之戒，此即增上戒学。此法归入增上心与增上慧之学。
Katamaṃ panettha sīlaṃ, katamaṃ adhisīlaṃ, katamaṃ cittaṃ, katamaṃ adhicittaṃ, katamā paññā, katamā adhipaññāti? Vuccate – pañcaṅgadasaṅgasīlaṃ tāva sīlameva . Tañhi buddhe uppannepi anuppannepi loke pavattati . Uppanne buddhe tasmiṃ sīle buddhāpi sāvakāpi mahājanaṃ samādapenti, anuppanne buddhe paccekabuddhā ca kammavādino ca dhammikā samaṇabrāhmaṇā ca cakkavattī ca mahārājāno mahābodhisattā ca samādapenti, sāmampi paṇḍitā samaṇabrāhmaṇā samādiyanti. Te taṃ kusalaṃ dhammaṃ paripūretvā devesu ca manussesu ca sampattiṃ anubhonti.
「何为戒，何为增上戒，何为心，何为增上心，何为慧，何为增上慧？」答曰：五根五力等十支戒为戒，唯此为戒。由此生起之佛世尊及未生起之世间亦流转此戒。已生佛中此戒为佛及弟子乃至大众所恭敬，未生佛中独觉、业论者、法师沙门婆罗门、诸王及大菩萨亦受持。世间贤哲沙门婆罗门亦修习此戒。彼等充足斯良善法，天人及人有成就。
Pātimokkhasaṃvarasīlaṃ pana ‘‘adhisīla’’nti vuccati. Tañhi sūriyo viya pajjotānaṃ sineru viya pabbatānaṃ sabbalokiyasīlānaṃ adhikañceva uttamañca, buddhuppādeyeva ca pavattati, na vinā buddhuppādā. Na hi taṃ paññattiṃ uddharitvā añño satto ṭhapetuṃ sakkoti. Buddhāyeva pana sabbaso kāyavacīdvāraajjhācārasotaṃ chinditvā tassa tassa vītikkamassa anucchavikaṃ taṃ sīlasaṃvaraṃ paññapenti. Pātimokkhasaṃvaratopi ca maggaphalasampayuttameva sīlaṃ adhisīlaṃ.
戒律守护称为“增上戒”。如太阳发光，如山峦以上遍布世间戒律，且逾为极上，流行于佛之利益中，非无佛利益不可流通。非他生，唯世尊能弘此善法。唯世尊断尽身语意之烦恼火焰，随顺各戒之分别清净，称此戒律守护。胜义所依止之戒，即与道果相应之戒，称为增上戒。
Kāmāvacarāni pana aṭṭha kusalacittāni lokiyaaṭṭhasamāpatticittāni ca ekajjhaṃ katvā cittamevāti veditabbāni. Buddhuppādānuppāde cassa pavatti, samādapanaṃ samādānañca sīle vuttanayeneva veditabbaṃ.
然欲行者为八种善心，亦为世间八种集心之心，皆应归于一心。于此须知：佛之生起及灭除其心，正如守护戒律而使身行为端正般，即应如是了知。
Vipassanāpādakaṃ aṭṭhasamāpatticittaṃ pana ‘‘adhicitta’’nti vuccati. Tañhi adhisīlaṃ viya sīlānaṃ, sabbalokiyacittānaṃ adhikañceva uttamañca, buddhuppādeyeva ca hoti, na vinā buddhuppādā. Tatopi ca maggaphalacittameva adhicittaṃ.
能生起智慧之八种集心，名为「上心」。其中含有胜过世间一切心之戒心，以及仅于佛之生起中有的清净；若无佛之生起，即无此上心。此上心亦即是道果心。
‘‘Atthi dinnaṃ atthi yiṭṭha’’ntiādinayappavattaṃ (ma. ni. 2.94) pana kammassakatāñāṇaṃ paññā. Sā hi buddhe uppannepi anuppannepi loke pavattati. Uppanne buddhe tassā paññāya buddhāpi sāvakāpi mahājanaṃ samādapenti, anuppanne buddhe paccekabuddhā ca kammavādino ca dhammikā samaṇabrāhmaṇā ca cakkavattī ca mahārājāno mahābodhisattā ca samādapenti, sāmampi paṇḍitā sattā samādiyanti. Tathā hi aṅkuro dasavassasahassāni mahādānaṃ adāsi. Velāmo vessantaro aññe ca bahū paṇḍitamanussā mahādānāni adaṃsu. Te taṃ kusalaṃ dhammaṃ paripūretvā devesu ca manussesu ca sampattiṃ anubhaviṃsu.
所谓“有给予，亦有接受”等业果报之智，是与业合的智慧。此智慧虽然随佛现起，亦于非现起间於世间运行。现起时佛与弟子，广大圣贤皆依此智慧而修行；非现起时，辟支佛、有业论者、持戒沙门婆罗门、诸天王、大圣菩萨皆凭此修行，亦有贤哲众生依之成就。正如一颗种子十千年后结果一般，世间多智圣贤施予大布施，令此善法圆满，于天人及人间生富裕。
Tilakkhaṇākāraparicchedakaṃ pana vipassanāñāṇaṃ ‘‘adhipaññā’’ti vuccati. Sā hi adhisīlaadhicittāni viya sīlacittānaṃ, sabbalokiyapaññānaṃ adhikā ceva uttamā ca, na ca vinā buddhuppādā loke pavattati. Tatopi ca maggaphalapaññāva adhipaññā.
专分三相形态分别之观慧，名为「大智慧」。此智慧如同胜义戒心，胜过一切世间智慧，必依佛之生起而行，离此则无。此智慧亦即是道果慧。
Idāni ekekaṃ dassento ‘‘katamā adhisīlasikkhā – idha bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharatī’’tiādimāha. Idhāti vacanaṃ pubbabhāgakaraṇīyasampadāya sampannassa sabbapakārasīlaparipūrakassa puggalassa sannissayabhūtasāsanaparidīpanaṃ, aññasāsanassa ca tathābhāvapaṭisedhanaṃ. Vuttañhetaṃ – ‘‘idheva, bhikkhave, samaṇo…pe… suññā parappavādā samaṇebhi aññehī’’ti (ma. ni. 1.139-140). Bhikkhūti tassa sīlassa paripūrakassa puggalassa paridīpanaṃ. Pātimokkhasaṃvarasaṃvutoti idamassa pātimokkhasaṃvare patiṭṭhitabhāvaparidīpanaṃ. Viharatīti idamassa tadanurūpavihārasamaṅgībhāvaparidīpanaṃ. Ācāragocarasampannoti idamassa pātimokkhasaṃvarassa upakārakadhammaparidīpanaṃ. Aṇumattesu vajjesu bhayadassāvīti idamassa pātimokkhato acavanadhammatāparidīpanaṃ. Samādāyāti idamassa sikkhāpadānaṃ anavasesato ādānaparidīpanaṃ. Sikkhatīti idamassa sikkhāya samaṅgībhāvaparidīpanaṃ. Sikkhāpadesūti idamassa sikkhitabbadhammaparidīpanaṃ.
此处为说明何谓胜义戒之修习——即比库持戒具足，守护巴提摩卡戒律，安住正行，乃至教甫示此以普照法界，破除他教。经中说：「比库如是，世尊如是，修习正法，破除虚谤」等语。比库，谓戒清净之人；守戒具足，谓戒律坚固而显明；安住此戒，谓依此修持行为合宜；行为适处，谓戒律有助于持守。细微罚责之恐惧，乃戒之不违正法显现；道理之奉受，谓戒之修习完全；受持戒法，谓戒法悉有所涵摄；戒法持守，谓戒法成就。
Tattha bhikkhūti saṃsāre bhayaṃ ikkhatīti bhikkhu. Sīlamassa atthīti sīlavāti ettha sīlanti sīlanaṭṭhena sīlaṃ. Kimidaṃ sīlanaṃ nāma? Samādhānaṃ vā, kāyakammādīnaṃ susīlyavasena avippakiṇṇatāti attho. Upadhāraṇaṃ vā, kusalānaṃ dhammānaṃ patiṭṭhāvasena ādhārabhāvoti attho. Etadeva hi ettha atthadvayaṃ saddalakkhaṇavidū anujānanti. Aññe pana ‘‘adhisevanaṭṭhena ācāraṭṭhena sīlanaṭṭhena siraṭṭhena sītalaṭṭhena sivaṭṭhena sīla’’nti vaṇṇayanti.
此中，比库谓于生死轮回中有恐怖怖惧者。戒者意谓以戒为戒：戒即以戒为戒之根本。何为戒？意指守护身口行为，不令功德败坏之法。亦谓以持善法为根基而生之坚固。诸善以此为基础，德行圆满，是此义理。另有人谓戒为守持，行为、戒律、土地、水源、庄严之规戒，也包含其中。
Sīlanaṃ lakkhaṇaṃ tassa, bhinnassāpi anekadhā;
戒律的特征，即使在不同情况下也多有差异。
Sanidassanattaṃ rūpassa, yathā bhinnassanekadhā.
如同色相的显现，因为色相本身在不同情况下亦呈多样差异。
Yathā hi nīlapītādibhedenanekadhā bhinnassāpi rūpāyatanassa sanidassanattaṃ lakkhaṇaṃ nīlādibhedena bhinnassāpi sanidassanabhāvānatikkamanato. Tathā sīlassa cetanādibhedena anekadhā bhinnassāpi yadetaṃ kāyakammādīnaṃ samādhānavasena, kusalānañca dhammānaṃ patiṭṭhāvasena vuttaṃ sīlanaṃ, tadeva lakkhaṇaṃ cetanādibhedena bhinnassāpi samādhānapatiṭṭhābhāvānatikkamanato. Evaṃ lakkhaṇassa panassa –
正如青、黄等色相的差别在色根的显现中多样，因色根差别导致显现状态各异；戒律方面，因意根等差异虽多而异，但此指身业等行为的调护，属于善法的立足，其名为戒。此戒特征虽多变，因意根等差异而异，却都不离其为行为调护、善法立足之本质。戒律的特征亦是如此，诸多差异唯缘意根等差异，然而调护与立足之性不可违越。由此可见戒律特征即是——
Dussīlyaviddhaṃsanatā, anavajjaguṇo tathā;
破坏善法的恶劣[戒]，长久不灭，品格无瑕。
Kiccasampattiatthena, raso nāma pavuccati.
就于任务完成之目的，名为法味。
Tasmā idaṃ sīlaṃ nāma kiccaṭṭhena rasena dussīlyaviddhaṃsanarasaṃ, sampattiatthena rasena anavajjarasanti veditabbaṃ.
因此，应当知此名为戒者，因任务而显露其恶劣与长久不灭之恶相，因行为成就而显露其品格无瑕之妙味。
Soceyyapaccupaṭṭhānaṃ, tayidaṃ tassa viññubhi;
应当勤修在意愤恚的当处，这就是贤者们所称之心的修治所在。
Ottappañca hirī ceva, padaṭṭhānanti vaṇṇitaṃ.
还有忏悔与羞愧，这二者也被称为应当守护的根基。
Tañhidaṃ sīlaṃ ‘‘kāyasoceyyaṃ vacīsoceyyaṃ manosoceyya’’nti evaṃ vuttasoceyyapaccupaṭṭhānaṃ, soceyyabhāvena paccupaṭṭhāti gahaṇabhāvaṃ gacchati. Hirottappañca pana tassa viññūhi padaṭṭhānanti vaṇṇitaṃ, āsannakāraṇanti attho. Hirottappe hi sati sīlaṃ uppajjati ceva tiṭṭhati ca, asati neva uppajjati ceva na tiṭṭhati cāti evaṃvidhena sīlena sīlavā hoti. Etaṃ sīlaṃ nāma pāṇātipātādīhi vā viramantassa, vattapaṭipattiṃ vā pūrentassa cetanādayo dhammā veditabbā. Vuttañhetaṃ paṭisambhidāyaṃ ‘‘kiṃ sīlanti? Cetanā sīlaṃ, cetasikaṃ sīlaṃ, saṃvaro sīlaṃ, avītikkamo sīla’’nti (paṭi. ma. 1.39).
这里所说的持戒，谓曰『身持戒应纯净，语持戒应纯净，意持戒亦应纯净』，如此称之应当修治的持戒。以此应守持戒之法，能生起内心的坚固。羞愧与忏悔亦为贤者们所称之根基，此中意指其因由。因为在忏悔与羞愧存在时，持戒即生而住留；若无，则戒既不生起，亦不安立。持此戒者，即是具戒。此戒者谓乃断除杀生等恶行者，及完全具足行为业力之意为应知。关于此分辨，有经文说：『何为戒？戒即心意，心意性戒，收摄性戒，除越戒』（巴提摩卡经序一·39）。
Tattha cetanā sīlaṃ nāma pāṇātipātādīhi vā viramantassa vattapaṭipattiṃ vā pūrentassa cetanā. Cetasikaṃ sīlaṃ nāma pāṇātipātādīhi viramantassa virati. Api ca cetanā sīlaṃ nāma pāṇātipātādīni pajahantassa sattakammapathacetanā. Cetasikaṃ sīlaṃ nāma ‘‘abhijjhaṃ pahāya vigatābhijjhena cetasā viharatī’’tiādinā (dī. ni. 1.217) nayena saṃyuttamahāvagge vuttā anabhijjhābyāpādasammādiṭṭhidhammā. Saṃvaro sīlanti ettha pañcavidhena saṃvaro veditabbo – pātimokkhasaṃvaro satisaṃvaro ñāṇasaṃvaro khantisaṃvaro vīriyasaṃvaro. Tassa nānākaraṇaṃ upari āvi bhavissati. Avītikkamo sīlanti samādinnasīlassa kāyikavācasiko avītikkamo. Ettha ca saṃvarasīlaṃ, avītikkamasīlanti idameva nippariyāyato sīlaṃ. Cetanāsīlaṃ, cetasikaṃ sīlanti pariyāyato sīlanti veditabbaṃ.
其中心意戒者，即断除杀生等恶行，及圆满其行为业者之心意；心意性戒者，是断杀生等恶的人；此外心意戒者，是断除杀生等恶务业心意。心意性戒即谓『离贪欲，具无贪欲之心』等，这义在大相应部经中说是无贪欲、无嗔恚、有正见等法。所谓收摄戒，须知有五种收摄，即戒律收摄、正念收摄、智慧收摄、忍辱收摄、精进收摄。其上各因缘俱会而成。所谓除越戒者，是指具禅定戒内修身语意上之纯净。此中收摄戒、除越戒即是指这个无上终极的持戒，心意戒与心意性戒则是其周缘的持戒。
Pātimokkhanti sikkhāpadasīlaṃ. Tañhi yo naṃ pāti rakkhati, taṃ mokkheti moceti āpāyikādīhi dukkhehi, tasmā ‘‘pātimokkha’’nti vuttaṃ. Pātimokkhasaṃvarasaṃvutoti pātimokkhasaṃvarasīlena samannāgato. Ācāragocarasampannoti ācārena ceva gocarena ca sampanno. Aṇumattesūti appamattakesu. Vajjesūti akusaladhammesu. Bhayadassāvīti bhayadassī. Samādāyāti sammā ādiyitvā. Sikkhati sikkhāpadesūti taṃ taṃ sikkhāpadaṃ samādiyitvā sikkhati. Api ca samādāya sikkhati sikkhāpadesūti yaṃkiñci sikkhāpadesu sikkhākoṭṭhāsesu sikkhitabbaṃ kāyikaṃ vā cetasikaṃ vā, taṃ sabbaṃ samādāya sikkhati.
戒律是指戒法规范。若有人不守戒法，该戒便为违犯，受诸恶报苦，故称为戒律。戒律收摄者，即具足戒律收摄之持戒。又称行为所及，即身语行中的所应行为皆周全。微细非过者是小量过失；恶行者指不善法行为。『畏见者』谓能生起畏敬心见。『正受』是指正确接受戒律的意思。众多戒律逐一承受修学，方为学戒；或正确摄受诸戒规，悉心修学。
Khuddako sīlakkhandhoti saṅghādisesādisāvaseso sīlakkhandho. Mahantoti pārājikādiniravaseso. Yasmā pana pātimokkhasīlena bhikkhu sāsane patiṭṭhāti nāma , tasmā taṃ ‘‘patiṭṭhā’’ti vuttaṃ. Patiṭṭhahati vā ettha bhikkhu, kusalā dhammā eva vā ettha patiṭṭhahantīti patiṭṭhā. Ayamattho ‘‘sīle patiṭṭhāya naro sapañño’’ti (saṃ. ni. 1.23, 192) ca, ‘‘patiṭṭhānalakkhaṇaṃ, mahārāja, sīlaṃ sabbesaṃ kusalānaṃ dhammāna’’nti (mi. pa. 2.1.9) ca , ‘‘sīle patiṭṭhito kho, mahārāja…pe… sabbe kusalā dhammā na parihāyantī’’ti (mi. pa. 2.1.9) ca ādisuttavasena veditabbo.
小持戒蕴者，谓包括沙弥戒品至沙弥尼戒品中所包含之持戒。广大者谓无巴拉基咖等重戒失之持戒。由于比库以戒律为基础，故称基础。所谓比库稳定者，实指诸善法稳固也。此意即『众生以持戒为根基，智慧方得增长』（相应部经一·23、192），又如大毗婆娑论讲『根本品中，戒为所有善法之基础』（大毗婆沙论二·1·9），又言『若坚定持戒，众善法不毁坏』（大毗婆沙论二·1·9），此类经典合而观之应当知。
Tadetaṃ pubbuppattiatthena ādi. Vuttampi cetaṃ ‘‘tasmātiha tvaṃ uttiya ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ, sīlañca suvisuddhaṃ diṭṭhi ca ujukā’’ti (saṃ. ni. 5.382). Yathā hi nagaravaḍḍhakī nagaraṃ māpetukāmo paṭhamaṃ nagaraṭṭhānaṃ sodheti, tato aparabhāge vīthicatukkasiṅghāṭakādiparicchedena vibhajitvāva nagaraṃ māpeti. Evameva yogāvacaro ādito sīlaṃ visodheti, tato aparabhāge samādhivipassanāmaggaphalanibbānāni sacchikaroti. Yathā vā pana rajako paṭhamaṃ tīhi khārehi vatthaṃ dhovitvā parisuddhe vatthe yadicchakaṃ raṅgajātaṃ upaneti, yathā vā pana cheko cittakāro rūpaṃ likhitukāmo āditova bhittiparikammaṃ karoti, tato aparabhāge rūpaṃ samuṭṭhāpeti. Evameva yogāvacaro āditova sīlaṃ visodhetvā aparabhāge samathavipassanādayo dhamme sacchikaroti. Tasmā sīlaṃ ‘‘ādī’’ti vuttaṃ.
此义从前行之由来说起。又说：“因此，当下即将开始时，清净先行，专修善法。何者为善法开始？即清净持戒与正直见解。”（律藏，第5卷，第382节）正如城市建设者欲建造一城，必先清理初地，然后分割街巷、区块等部位而建城。修行者亦如是，先清净戒法（戒为初行），继而在后段体证定慧三学之果涅槃。又如染布工初以三种粗糙稻秸洗布，成净布后方可染色;画师初画好墙面底稿，继而施展画图。修行者亦如是，先清净戒法，继而证悟止观等法。故戒称为“初行”。
Tadetaṃ caraṇasarikkhatāya caraṇaṃ. Caraṇāti hi pādā vuccanti. Yathā hi chinnacaraṇassa purisassa disaṃ gamanābhisaṅkhāro na jāyati, paripuṇṇapādasseva jāyati, evameva yassa sīlaṃ bhinnaṃ hoti khaṇḍaṃ aparipuṇṇaṃ, tassa nibbānagamanāya ñāṇagamanaṃ na sampajjati. Yassa pana taṃ abhinnaṃ hoti akhaṇḍaṃ paripuṇṇaṃ, tassa nibbānagamanāya ñāṇagamanaṃ sampajjati. Tasmā sīlaṃ ‘‘caraṇa’’nti vuttaṃ.
此义以足迹比喻足。足即脚也。如断足之人行走无方向障碍，足虽断仍能行；断戒亦如是，未圆满者，通达涅槃知识难成。若戒完整无缺，圆满坚固，方能开启通向涅槃悟道之门。故戒称为“足”。
Tadetaṃ saṃyamanavasena saṃyamo. Saṃvaraṇavasena saṃvaroti ubhayenāpi sīlasaṃyamo ceva sīlasaṃvaro ca kathito. Vacanattho panettha saṃyameti vītikkamavipphandanaṃ , puggalaṃ vā saṃyameti vītikkamavasena tassa vipphandituṃ na detīti saṃyamo. Vītikkamassa pavesanadvāraṃ saṃvarati pidahatīti saṃvaro.
此义以制御无失为制御。所谓制御，即一切行为戒律之约束。此处所说“制御”为无违犯无干扰，或对人无损害之意思。言未入侵越界之意谓“制御”，犹如关闭进入不良行为之门户。
Mokkhanti uttamaṃ mukhabhūtaṃ vā. Yathā hi sattānaṃ catubbidho āhāro mukhena pavisitvā aṅgamaṅgāni pharati, evaṃ yoginopi catubhūmakakusalaṃ sīlamukhena pavisitvā atthasiddhiṃ sampādeti. Tena ‘‘mokkha’’nti. Pamukhe sādhūti pāmokkhaṃ, pubbaṅgamaṃ seṭṭhaṃ padhānanti attho. Kusalānaṃ dhammānaṃ samāpattiyāti catubhūmakakusalānaṃ paṭilābhatthāya pāmokkhaṃ pubbaṅgamaṃ seṭṭhaṃ padhānanti veditabbaṃ.
此义称解脱为最极之入口。众生有四种食物由口入体，内行分布于肢体。圣者亦如此，由四种根本善法为入口，成就利益。因而谓之“解脱”。又称其为解脱、解脱者、前行、最胜首要等。此处所说四种根本善法，即是修习成就的四项基础善法，能令利益成就。
Viviccevakāmehīti kāmehi vivicca vinā hutvā apakkamitvā. Yo panāyamettha evakāro, so niyamatthoti veditabbo. Yasmā ca niyamattho, tasmā tasmiṃ paṭhamaṃ jhānaṃ upasampajja viharaṇasamaye avijjamānānampi kāmānaṃ tassa paṭhamajjhānassa paṭipakkhabhāvaṃ kāmapariccāgeneva cassa adhigamaṃ dīpeti. Kathaṃ? ‘‘Vivicceva kāmehī’’ti evañhi niyame kariyamāne idaṃ paññāyati, nūnimassa jhānassa kāmā paṭipakkhabhūtā, yesu sati idaṃ na pavattati andhakāre sati padīpobhāso viya, tesaṃ pariccāgeneva cassa adhigamo hoti orimatīrapariccāgena pārimatīrasseva. Tasmā niyamaṃ karotīti.
此义说远离欲乐者。谓远离并斥弃欲乐者。持此行为为谨守法度者。当有人依此行为，即使无明有时生起，仍能令欲乐对初禅之障碍消失，犹如黑暗时灯光能驱暗，故称此为法度。
Tattha siyā ‘‘kasmā panesa pubbapadeyeva vutto na uttarapade, kiṃ akusalehi dhammehi aviviccāpi jhānaṃ upasampajja vihareyyā’’ti? Na kho panetaṃ evaṃ daṭṭhabbaṃ. Taṃnissaraṇato hi pubbapade eva esa vutto. Kāmadhātusamatikkamanato hi kāmarāgapaṭipakkhato ca idaṃ jhānaṃ kāmānameva nissaraṇaṃ. Yathāha – ‘‘kāmānametaṃ nissaraṇaṃ yadidaṃ nekkhamma’’nti (itivu. 72). Uttarapadepi pana yathā ‘‘idheva, bhikkhave, samaṇo, idha dutiyo samaṇo’’ti (ma. ni. 1.139) ettha evakāro ānetvā vuccati, evaṃ vattabbo. Na hi sakkā ito aññehipi nīvaraṇasaṅkhātehi akusalehi dhammehi avivicca jhānaṃ upasampajja viharituṃ. Tasmā vivicceva kāmehi vivicceva akusalehi dhammehīti evaṃ padadvayepi esa daṭṭhabbo. Padadvayepi ca kiñcāpi viviccāti iminā sādhāraṇavacanena tadaṅgavivekādayo kāyavivekādayo ca sabbepi vivekā saṅgahaṃ gacchanti, tathāpi pubbabhāge kāyavivekacittavivekavikkhambhanavivekā daṭṭhabbā. Lokuttaramaggakkhaṇe kāyavivekacittavivekasamucchedavivekanissaraṇavivekā.
此处或问：“何故先行说，而不先从后境起行？岂非无欲善法也可入禅定持行？”非此也。此说出于断欲前阶。断绝欲界内心烦恼是初禅之门。如经云：“断除欲谓出家。”后阶亦有定业所成禅行，如经中比库示范，持此禅行而语。“不可由非欲恶法等入初禅。”故当分别“远离欲”与“远离恶法”二境。此二境即所谓远离之义中普通及细分含义。一般称远离者聚集精神安住身体分别智慧诸禅，特别更应见证身体、心识分别究竟，其为超越世间之道。
Kāmehīti iminā pana padena ye ca idha ‘‘katame vatthukāmā manāpikā rūpā’’tiādinā nayena vatthukāmā vuttā, ye ca idheva vibhaṅge ‘‘chando kāmo rāgo kāmo chandarāgo kāmo saṅkappo kāmo rāgo kāmo saṅkapparāgo kāmo’’ti evaṃ kilesakāmā vuttā, te sabbepi saṅgahitā icceva daṭṭhabbā. Evañhi sati vivicceva kāmehīti vatthukāmehipi viviccevāti attho yujjati. Tena kāyaviveko vutto hoti.
所谓欲，是指本句中所称那些被说为“什么是渴望物、乐所生起的色相”等的欲望，即指此处经文中所列分类的渴爱和欲望。所有这类欲望都是聚合集中所应观察的。正因为如此，才能以此理断别欲，即所谓断别身的清净。
Vivicca akusalehi dhammehīti kilesakāmehi sabbākusalehi vā viviccāti attho yujjati. Tena cittaviveko vutto hoti. Purimena cettha vatthukāmehi vivekavacanato eva kāmasukhapariccāgo, dutiyena kilesakāmehi vivekavacanato nekkhammasukhapariggaho vibhāvito hoti . Evaṃ vatthukāmakilesakāmavivekavacanatoyeva ca etesaṃ paṭhamena saṃkilesavatthuppahānaṃ, dutiyena saṃkilesappahānaṃ. Paṭhamena lolabhāvassa hetupariccāgo, dutiyena bālabhāvassa. Paṭhamena ca payogasuddhi, dutiyena āsayaposanaṃ vibhāvitaṃ hotīti ñātabbaṃ . Esa tāva nayo ‘‘kāmehī’’ti ettha vuttakāmesu vatthukāmapakkhe .
所谓断别非善法，是指以贪爱为烦恼欲望的众非善法而分别。由此断别可名为断识。前者即以断别这类欲望而言，是欲乐的舍弃；后者则是以断别烦恼欲为分别，是出离乐的取持。如此对欲望烦恼断别的两说，前说为舍弃烦恼欲，后说为舍弃烦恼。前者缘由是贪欲的放弃，后者缘由是愚痴的离弃。且前者显示修习的清净，后者显现染着根本的灭除。须知这里的说法“kāmehī”（欲行者）特别指该经文所讲的欲望烦恼一方。
Kilesakāmapakkhe pana chandoti ca rāgoti ca evamādīhi anekabhedo kāmacchandova ‘‘kāmo’’ti adhippeto. So ca akusalapariyāpannopi samāno ‘‘tattha katamo kāmacchando, kāmo’’tiādinā nayena vibhaṅge jhānapaṭipakkhato visuṃ vutto. Kilesakāmattā vā purimapade vutto, akusalapariyāpannattā dutiyapade. Anekabhedato cassa kāmatoti avatvā kāmehīti vuttaṃ. Aññesampi ca dhammānaṃ akusalabhāve vijjamāne ‘‘tattha katame akusalā dhammā, kāmacchando’’tiādinā nayena vibhaṅge (vibha. 564) uparijhānaṅgānaṃ paccanīkapaṭipakkhabhāvadassanato nīvaraṇāneva vuttāni. Nīvaraṇāni hi jhānaṅgapaccanīkāni tesaṃ jhānaṅgāneva paṭipakkhāni, viddhaṃsakāni vighātakānīti vuttaṃ hoti. Tathā hi ‘‘samādhi kāmacchandassa paṭipakkho, pīti byāpādassa, vitakko thinamiddhassa, sukhaṃ uddhaccakukkuccassa, vicāro vicikicchāyā’’ti peṭake vuttaṃ.
对于烦恼欲方，“渴”、“爱”等众分别，加之诸如欲望贪欲、贪欲烦恼、念头欲望、贪欲烦恼杂合诸相，统称为“欲”。即使在不善法遍布的情况下，从禅修修行的角度，用“什么是念头欲、欲欲”等辨别，而通称烦恼欲。因分别甚多，将欲分别为烦恼欲时称为“欲”，这是惯用语。若针对其他法的非善性，譬如禅的观察方面，从对禅支的正反分辨，即止烦恼之义，也称为烦恼，如“念住对应于烦恼，喜对应嗔恚，思对应昏沉，乐对应掉举追悔，观对应疑”等，正如经中所说。
Evamettha vivicceva kāmehīti iminā kāmacchandassa vikkhambhanaviveko vutto hoti, vivicca akusalehi dhammehīti iminā pañcannampi nīvaraṇānaṃ. Aggahitaggahaṇena pana paṭhamena kāmacchandassa, dutiyena sesanīvaraṇānaṃ. Tathā paṭhamena tīsu akusalamūlesu pañcakāmaguṇabhedavisayassa lobhassa, dutiyena āghātavatthubhedādivisayānaṃ dosamohānaṃ. Oghādīsu vā dhammesu paṭhamena kāmoghakāmayogakāmāsavakāmupādānaabhijjhākāyaganthakāmarāgasaṃyojanānaṃ, dutiyena avasesaoghayogāsavaupādānaganthasaṃyojanānaṃ. Paṭhamena ca taṇhāya taṃsampayuttakānañca, dutiyena avijjāya taṃsampayuttakānañca. Api ca paṭhamena lobhasampayuttaaṭṭhacittuppādānaṃ, dutiyena sesānaṃ catunnaṃ akusalacittuppādānaṃ vikkhambhanaviveko vutto hotīti veditabbo.
因此，此处明确提出断别欲，即由欲的散乱扰动分别而断别；断别非善法，是指断除五种烦恼之根本。前者是以紧握的断除念头欲，后者是断除余余的烦恼。大体上，断别前三根非善之根本（贪、嗔、痴）对应欲望类别中之贪；断别后两种分别及其他分别，是分别嗔痴等烦恼。欲界法中，前者包括欲欲贪爱及身分别的执著持结，后者则是愚痴烦恼的余余捆绑。由此可见，前者关涉因欲渴爱起的心的产生止息，后者关涉因无明起的余余非善之心的断别，此理须当了知。
Ettāvatā ca paṭhamassa jhānassa pahānaṅgaṃ dassetvā idāni sampayogaṅgaṃ dassetuṃ ‘‘savitakkaṃ savicāra’’ntiādi vuttaṃ. Tattha ārammaṇe cittassa abhiniropanalakkhaṇo vitakko, ārammaṇānumajjanalakkhaṇo vicāro. Santepi ca nesaṃ katthaci aviyoge oḷārikaṭṭhena pubbaṅgamaṭṭhena ca ghaṇḍābhighāto viya cetaso paṭhamābhinipāto vitakko, sukhumaṭṭhena anumajjanasabhāvena ca ghaṇḍānuravo viya anupabandho vicāro. Vipphāravā cettha vitakko paṭhamuppattikāle paripphandanabhūto cittassa, ākāse uppatitukāmassa pakkhino pakkhavikkhepo viya, padumābhimukhapāto viya ca gandhānubandhacetaso bhamarassa. Santavutti vicāro nātiparipphandanabhāvo cittassa, ākāse uppatitassa pakkhino pakkhappasāraṇaṃ viya, paribbhamanaṃ viya ca padumābhimukhapatitassa bhamarassa padumassa uparibhāge.
由此，在前禅阶段弃取的禅支已显，现将联结现起的二禅禅支“有思有伺”加以显现。所谓“有思”是心于对象发起禅思所现的特性，而“有伺”则是心对对象细微察觉而不失的作用。二者虽共存，但“有思”性质稍显粗重，如树叶枝条相互碰击发声，且与粗重响声相比较似；“有伺”则细微缜密，如闻蜂鸣轻响不可分离般自然。若忘“有思”的生起，心即松散，像风逐飞，但有“有思”时心稳如向莲花俯临嗅香；若忘“有伺”的生起，心则未达深细相，像风拓散；有伺则如伴随蜂舞于莲花之上。此处即为诸释论常说的“有思有伺”禅支。
Dukanipātaṭṭhakathāyaṃ pana ‘‘ākāse gacchato mahāsakuṇassa ubhohi pakkhehi vātaṃ gahetvā pakkhe sannisīdāpetvā gamanaṃ viya ārammaṇe cetaso abhiniropanabhāvena pavatto vitakko, vātaggahaṇatthaṃ pakkhe phandāpayamānassa gamanaṃ viya anumajjanabhāvena pavatto vicāro’’ti vuttaṃ. Taṃ anuppabandhena pavattiyaṃ yujjati. So pana nesaṃ viseso paṭhamadutiyajjhānesu pākaṭo hoti. Api ca malaggahitaṃ kaṃsabhājanaṃ ekena hatthena daḷhaṃ gahetvā itarena hatthena cuṇṇatelavālaṇḍupakena parimajjantassa daḷhaggahaṇahattho viya vitakko. Parimajjanahattho viya vicāro. Tathā kumbhakārassa daṇḍappahārena cakkaṃ bhamayitvā bhājanaṃ karontassa uppīḷanahattho viya vitakko. Ito cito ca sañcaraṇahattho viya vicāro. Tathā maṇḍalaṃ karontassa majjhe sannirumbhitvā ṭhitakaṇṭako viya abhiniropano vitakko. Bahi paribbhamanakaṇṭako viya anumajjamāno vicāro. Iti iminā ca vitakkena iminā ca vicārena saha vattati rukkho viya pupphena ca phalena cāti idaṃ jhānaṃ ‘‘savitakkaṃ savicāra’’nti vuccati.
在苦集部讲述时，说犹如天空中大鸟振翼而飞，双翼掀动风声，此为“有思”的心指引对象的作用；风起并吹拂时，此为“有伺”即细微察觉的表现。这种二者相续而不间断。二禅中此特征尤显著。如拨弄生铜器一手紧握，一手使用棉纱旋转时，紧握为“有思”，旋转为“有伺”；又如陶匠用棍搅转轮及用手轻触而操作，亦是“有思”与“有伺”的对照。其所作如转圈杵臼般，重物按压表现“有思”，手掌轻按随旋表现“有伺”。如是结合“有思”、“有伺”二禅心所，如树结花结果般和谐自然，故此禅被称“有思有伺”。
Vivekajanti ettha vivitti viveko, nīvaraṇavigamoti attho. Vivittoti vā viveko, nīvaraṇavivitto jhānasampayuttadhammarāsīti attho. Tasmā vivekā, tasmiṃ vā viveke jātanti vivekajaṃ. Pītisukhanti ettha piṇayatīti pīti, sā sampiyāyanalakkhaṇā. Sā panesā khuddikāpīti , khaṇikāpīti, okkantikāpīti, ubbegāpīti, pharaṇāpītīti pañcavidhā hoti.
在此，『独处』被称为清净寂静，指的是一种离开烦恼遮碍的状态。所谓清净寂静，即是与清净寂静相应之禅定法。故此，称为清净寂静，或在此清净寂静中产生的称为清净寂静所生。这里的喜乐，即喜悦，表现为身心的安乐状态。这喜乐依外缘而有五种分别，即短暂生起、瞬间生起、穿透生起、振奋生起和支持生起。
Tattha khuddikāpīti sarīre lomahaṃsamattameva kātuṃ sakkoti. Khaṇikāpīti khaṇe khaṇe vijjuppādasadisā hoti. Okkantikāpīti samuddatīraṃ vīci viya, kāyaṃ okkamitvā okkamitvā bhijjati. Ubbegāpīti balavatī hoti, kāyaṃ uddhaggaṃ katvā ākāse laṅghāpanappamāṇapattā.
所谓短暂生起，是指身体上的毛发鸡皮疙瘩等反应出现。所谓瞬间生起，是指随刻随刻如影随形生起。所谓穿透生起，如同水波越过河岸，身体渐渐穿越而感受明显进展。所谓振奋生起，是指有力量强化身体，使其上升腾空，似乎能飞跃于虚空之间。
Pharaṇāpīti atibalavatī hoti. Tāya hi uppannāya sakalasarīraṃ dhamitvā pūritavatthi viya mahatā udakoghena pakkhandapabbatakucchi viya ca anuparipphuṭaṃ hoti. Sā panesā pañcavidhā pīti gabbhaṃ gaṇhantī paripākaṃ gacchantī duvidhaṃ passaddhiṃ paripūreti kāyapassaddhiñca cittapassaddhiñca, passaddhi gabbhaṃ gaṇhantī paripākaṃ gacchantī duvidhampi sukhaṃ paripūreti kāyikaṃ cetasikañca, sukhaṃ gabbhaṃ gaṇhantaṃ paripākaṃ gacchantaṃ tividhaṃ samādhiṃ paripūreti khaṇikasamādhiṃ upacārasamādhiṃ appanāsamādhiñcāti. Tāsu yā appanāsamādhissa mūlaṃ hutvā vaḍḍhamānā samādhisampayogaṅgatā pharaṇāpīti, ayaṃ imasmiṃ atthe adhippetā pītīti.
所谓支持生起，是至强有力之喜悦。如同巨大水流控制并充满全身，仿佛大水冲击河坝，时而破裂弹开，充满全身。此五种喜乐如同受孕的胎儿，逐渐成熟成长；其成熟有两种平静，充满身心安详；此安详使身心皆得圆满的舒适。此舒适对应于三种禅定：瞬间禅定、近行禅定和深入禅定。其中深入禅定为根基，不断增长合于禅定的境界即称支持生起，即此处所说的喜悦。
Itaraṃ pana sukhayatīti sukhaṃ, yassa uppajjati, taṃ sukhitaṃ karotīti attho. Sukhanaṃ vā sukhaṃ, suṭṭhu vā khādati khaṇati ca kāyacittābādhanti sukhaṃ, somanassavedanāyetaṃ nāmaṃ. Taṃ sātalakkhaṇaṃ. Santepi ca nesaṃ katthaci avippayoge iṭṭhārammaṇapaṭilābhatuṭṭhi pīti, paṭiladdharasānubhavanaṃ sukhaṃ. Yattha pīti, tattha sukhaṃ, yattha sukhaṃ, tattha na niyamato pīti. Saṅkhārakkhandhasaṅgahitā pīti, vedanākkhandhasaṅgahitaṃ sukhaṃ. Kantārakhinnassa vanantodakadassanasavanesu viya pīti, vanacchāyappavesanaudakaparibhogesu viya sukhaṃ. Tasmiṃ tasmiṃ samaye pākaṭabhāvato cetaṃ vuttanti veditabbaṃ. Iti ayañca pīti idañca sukhaṃ assa jhānassa, asmiṃ vā jhāne atthīti idaṃ jhānaṃ ‘‘pītisukha’’nti vuccati.
另一说有乐，即生起时带来的快乐，使之成为快乐。此乐，身心健全顺畅，不受障碍，包含欢喜和快乐。此种喜乐为辅助标志。安静时，还能在某些情况下感受未间断的满足、利益舒服，称为满足之乐，感受乐趣。此处引出，喜则有乐，乐则无必定之喜。禅由行蕴结合成喜，乐由受蕴结合而成。正如沙漠与林中水潭，分别为喜与乐之譬喻。于各时间点，心念显现即应当觉察，故此喜与乐即是此禅之义，称为「喜乐禅」。
Atha vā pīti ca sukhañca pītisukhaṃ dhammavinayādayo viya. Vivekajaṃ pītisukhaṃ assa jhānassa, asmiṃ vā jhāne atthīti evampi vivekajaṃpītisukhaṃ. Yatheva hi jhānaṃ, evaṃ pītisukhampettha vivekajameva hoti, tañcassa atthi, tasmā alopasamāsaṃ katvā ekapadeneva ‘‘vivekajaṃpītisukha’’ntipi vattuṃ yujjati.
又或喜与乐合称喜乐，犹如律法等诸法。此禅定有喜乐生起，故称为清净寂静之喜乐。正如禅的本质，此处亦有喜乐与清净寂静，同此义故将其合称。除去附加后，亦可简说为「清净寂静之喜乐」。
Paṭhamanti gaṇanānupubbatā paṭhamaṃ, idaṃ paṭhamaṃ uppannantipi paṭhamaṃ. Jhānanti duvidhaṃ jhānaṃ ārammaṇūpanijjhānaṃ lakkhaṇūpanijjhānañcāti. Tattha aṭṭha samāpattiyo pathavīkasiṇādiārammaṇaṃ upanijjhāyantīti ārammaṇūpanijjhānanti saṅkhyaṃ gatā. Vipassanāmaggaphalāni pana lakkhaṇūpanijjhānaṃ nāma. Tattha vipassanā aniccādilakkhaṇassa upanijjhānato lakkhaṇūpanijjhānaṃ. Vipassanāya katakiccassa maggena ijjhanato maggo lakkhaṇūpanijjhānaṃ, phalaṃ pana nirodhasaccaṃ tathalakkhaṇaṃ upanijjhāyatīti lakkhaṇūpanijjhānaṃ. Tesu idha pubbabhāge ārammaṇūpanijjhānaṃ, lokuttaramaggakkhaṇe lakkhaṇūpanijjhānaṃ adhippetaṃ. Tasmā ārammaṇūpanijjhānato ca lakkhaṇūpanijjhānato ca paccanīkajhāpanato ca jhānanti veditabbaṃ.
首先，数数层次称为初次，意为初次生起。禅定分为两种，即指初发起的禅定与由标志而生之禅定。八种入门禅为以地亦即色遍处等为缘起的初发禅定，故称入门禅定。慧观之果则称为由标志而生之禅定。此中，慧观探究无常等特征而生之禅定称为标志禅定。此慧观如何实施，即行在途中之法称为入门禅定；结果则对应灭尽真理之标志，亦称标志禅定。前半部分为入门禅定，超世间道时为标志禅定，这是该义所涵盖。故由入门禅定与标志禅定，并结合至成就，谓之禅定。
Upasampajjāti upagantvā, pāpuṇitvāti vuttaṃ hoti. Upasampādayitvā vā, nipphādetvāti vuttaṃ hoti. Viharatīti tadanurūpena iriyāpathavihārena iriyati, vuttappakārajhānasamaṅgī hutvā attabhāvassa iriyanaṃ vuttiṃ abhinipphādeti.
“上座”谓入学比库前往获入学资格者，称之“到来入学”；“获入学”谓受具足入学之教令，为登记入学；“已授记入学”者，谓师长明示可正式修学。至于“行住”，是由行及住相应之四步（行道）相随而生，更与初禅之心相应，显现主体自性的行住表现。
Taṃ panetaṃ paṭhamajjhānaṃ pañcaṅgavippahīnaṃ pañcaṅgasamannāgataṃ tividhakalyāṇaṃ, dasalakkhaṇasampannaṃ. Tattha kāmacchando byāpādo thinamiddhaṃ uddhaccakukkuccaṃ vicikicchāti imesaṃ pañcannaṃ nīvaraṇānaṃ pahānavasena pañcaṅgavippahīnatā veditabbā. Na hi etesu appahīnesu jhānaṃ uppajjati. Tenassetāni pahānaṅgānīti vuccanti. Kiñcāpi hi jhānakkhaṇe aññepi akusalā dhammā pahīyanti, tathāpi etāneva visesena jhānantarāyakarāni. Kāmacchandena hi nānāvisayappalobhitaṃ cittaṃ na ekattārammaṇe samādhiyati, kāmacchandābhibhūtaṃ vā, taṃ na kāmadhātuppahānāya paṭipadaṃ paṭipajjati. Byāpādena vā ārammaṇe paṭihaññamānaṃ na nirantaraṃ pavattati. Thinamiddhābhibhūtaṃ akammaññaṃ hoti. Uddhaccakukkuccaparetaṃ avūpasantameva hutvā paribbhamati. Vicikicchāya upahataṃ jhānādhigamasādhikaṃ paṭipadaṃ nārohati. Iti visesena jhānantarāyakarattā etāneva pahānaṅgānīti vuttāni.
此处所说第一禅，具备断五盖之功德，合乎五具德，属三种殊胜美好，兼具十种标记。其中五盖即贪欲、嗔恚、昏沉睡眠、掉举追悔、疑惑，此五盖是禅所断除的障碍。若五盖未断，即无禅生起。故称此五为断障门。且禅生中尚有他不善法被摒弃，然此五为禅特别之障碍者。贪欲充满心时，心不专一定，若贪欲战胜，则未得出欲界境界。嗔恚扰乱心，则念不常住。昏沉睡眠主宰时，身无所作。多掉举追悔时，心不清净翻动。被疑惑阻碍时，则不兴起修禅之道。因此特别称此五为禅之障碍门。
Yasmā pana vitakko ārammaṇe cittaṃ abhiniropeti, vicāro anupabandhati, tehi avikkhepāya sampāditapayogassa cetaso payogasampattisambhavā pīti pīṇanaṃ sukhañca upabrūhanaṃ karoti. Athassa sesasampayuttadhammā etehi abhiniropanānubandhanapīṇanupabrūhanehi anuggahitā ekaggatā ekattārammaṇe samaṃ sammā ca ādhiyati. Tasmā vitakko vicāro pīti sukhaṃ cittekaggatāti imesaṃ pañcannaṃ uppattivasena pañcaṅgasamannāgatatā veditabbā. Uppannesu hi etesu pañcasu jhānaṃ uppannaṃ nāma hoti. Tenassa etāni pañcaṅgasamannāgatānīti vuccanti. Tasmā na etehi samannāgataṃ aññadeva jhānaṃ nāma atthīti gahetabbaṃ. Yathā pana aṅgamattavaseneva caturaṅginī senā, pañcaṅgikaṃ tūriyaṃ, aṭṭhaṅgiko ca maggoti vuccati, evamidampi aṅgamattavaseneva pañcaṅgikanti vā pañcaṅgasamannāgatanti vā vuccatīti veditabbaṃ.
因思维（初念）对境挂心，思考无持续连接，因心虽无妨但正念培植联结感受，进而生起喜、乐、安，并推增其境界。再加持此后续心行，使心专一集中、正当和谐。故思维、思考、喜、乐、心专一五者合成第一禅。亦证此合五具足才名为禅，不具合者不可名禅。譬如表军队有四步兵，五步兵，第四禅乃八支道，如此修道亦如此称五合具足。
Etāni ca pañcaṅgāni kiñcāpi upacārakkhaṇepi atthi, atha kho upacāre pakaticittato balavatarāni. Idha pana upacāratopi balavatarāni rūpāvacaralakkhaṇappattāni nipphannāni. Ettha hi vitakko suvisadena ākārena ārammaṇe cittaṃ abhiniropayamāno uppajjati. Vicāro ativiya ārammaṇaṃ anumajjamāno. Pītisukhaṃ sabbāvantampi kāyaṃ pharamānaṃ . Tenevāha – ‘‘nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hotī’’ti (dī. ni. 1.226). Cittekaggatāpi heṭṭhimamhi samuggapaṭale uparimaṃ samuggapaṭalaṃ viya ārammaṇesu phusitā hutvā uppajjati, ayametesaṃ itarehi viseso. Tattha cittekaggatā kiñcāpi ‘‘savitakkaṃ savicāra’’nti imasmiṃ pāṭhe na niddiṭṭhā, tathāpi vibhaṅge (vibha. 565) ‘‘jhānanti vitakko vicāro pīti sukhaṃ cittekaggatā’’ti evaṃ vuttattā aṅgameva. Yena hi adhippāyena bhagavatā uddeso kato, soyeva tena vibhaṅge pakāsitoti.
此五具德亦可视为修学阶段特征，而该阶段本身尤为坚固。此阶段志念明显产生时，思维均呈现清晰有序，思考适中不过度。喜乐充满身心，犹如佛言“身心一切皆由欢喜而不受拘束”。心专一时于外境依序体会不同层次心事。此专一与“有思、有观”不同，佛经断言禅定包含思维与思考喜乐心专。此乃世尊所明示，故此阶段具特殊质地。
Tividhakalyāṇaṃ三种善妙
Tividhakalyāṇaṃ dasalakkhaṇasampannanti ettha pana ādimajjhapariyosānavasenatividhakalyāṇatā. Tesaṃyeva ca ādimajjhapariyosānānaṃ lakkhaṇavasena dasalakkhaṇasampannatā veditabbā. Tatrāyaṃ pāḷi –
谓三种殊胜美好，及具十种标记之含义，此处乃首中禅之中、末三时不同善妙局面。于这些层面上，得三种殊胜美好及十种标记之特征显明。
‘‘Paṭhamassa jhānassa paṭipadāvisuddhi ādi, upekkhānubrūhanā majjhe, sampahaṃsanā pariyosānaṃ, paṭhamassa jhānassa paṭipadāvisuddhi ādi. Ādissa kati lakkhaṇāni? Ādissa tīṇi lakkhaṇāni – yo tassa paripantho, tato cittaṃ visujjhati, visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, paṭipannattā tattha cittaṃ pakkhandati. Yañca paripanthato cittaṃ visujjhati, yañca visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, yañca paṭipannattā tattha cittaṃ pakkhandati. Paṭhamassa jhānassa paṭipadāvisuddhi ādi, ādissa imāni tīṇi lakkhaṇāni. Tena vuccati – ‘paṭhamaṃ jhānaṃ ādikalyāṇañceva hoti tilakkhaṇasampannañcā’ti.
此处讲述第一禅修习净化步骤中三种标记：首者从修习道路清净，心净化起；其次心得清净顺从中道，定心专注；末则已达定境后心离弃先法。此三标记合成第一禅修习净化之特征。故称“第一禅起始殊胜，兼具三相标记”。
‘‘Paṭhamassa jhānassa upekkhānubrūhanā majjhe. Majjhassa kati lakkhaṇāni? Majjhassa tīṇi lakkhaṇāni – visuddhaṃ cittaṃ ajjhupekkhati, samathapaṭipannaṃ ajjhupekkhati, ekattupaṭṭhānaṃ ajjhupekkhati. Yañca visuddhaṃ cittaṃ ajjhupekkhati, yañca samathapaṭipannaṃ ajjhupekkhati, yañca ekattupaṭṭhānaṃ ajjhupekkhati. Paṭhamassa jhānassa upekkhānubrūhanā majjhe, majjhassa imāni tīṇi lakkhaṇāni. Tena vuccati – ‘paṭhamaṃ jhānaṃ majjhekalyāṇañceva hoti tilakkhaṇasampannañcā’ti.
『第一禅的中间是平等心的培养。问中间有多少特征？中间有三种特征——清净心执持平等，对止观修行执持平等，对专注安住亦执持平等。即是说，清净心执持平等，止观修行执持平等，专注安住执持平等。第一禅的中间，具有这三种特征，故称为“第一禅亦为诸中间善特征具足”。』
‘‘Paṭhamassa jhānassa sampahaṃsanā pariyosānaṃ. Pariyosānassa kati lakkhaṇāni? Pariyosānassa cattāri lakkhaṇāni – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena sampahaṃsanā, indriyānaṃ ekarāsaṭṭhena sampahaṃsanā, tadupagavīriyavāhanaṭṭhena sampahaṃsanā, āsevanaṭṭhena sampahaṃsanā. Paṭhamassa jhānassa sampahaṃsanā pariyosānaṃ, pariyosānassa imāni cattāri lakkhaṇāni. Tena vuccati ‘paṭhamaṃ jhānaṃ pariyosānakalyāṇañceva hoti catulakkhaṇasampannañcā’’’ti (paṭi. ma. 1.158).
『第一禅的终结是散乱之息尽。问终结有多少特征？终结有四种特征——众生所起法之不起转动，根界凝集之断除，生起勇猛运作之止息，知觉乐受之止息。第一禅的终结，具备这四种特征，故称为“第一禅亦是圆满终结诸善特征具足”。』
‘‘Tatra paṭipadāvisuddhi nāma sasambhāriko upacāro. Upekkhānubrūhanā nāma appanā. Sampahaṃsanā nāma paccavekkhaṇā’’ti evameke vaṇṇayanti. Yasmā pana ‘‘ekattagataṃ cittaṃ paṭipadāvisuddhipakkhandañceva hoti upekkhānubrūhitañca ñāṇena ca sampahaṃsita’’nti pāḷiyaṃ vuttaṃ, tasmā antoappanāyameva āgamanavasena paṭipadāvisuddhi, tatramajjhattupekkhāya kiccavasena upekkhānubrūhanā, dhammānaṃ anativattanādibhāvasādhanena pariyodāpakassa ñāṇassa kiccanipphattivasena sampahaṃsanā ca veditabbā.
『其中所谓“修行清净”者，是增上汇聚的功用；所谓“平等心的培养”者，是安止心；所谓“终结”者，是回顾反省。如此描述。因为巴利语中说：“专注合一的心，既是修行清净的基础，亦被平等心所培养，又由智慧所回顾反省。”因此内部的安止称为修行清净，中间的平等心作为职能称为平等心的培养，而对法不转动等境界作为显现智慧的职能称为回顾反省，应当如是了解。』
Kathaṃ ? Yasmiñhi vāre appanā uppajjati, tasmiṃ yo nīvaraṇasaṅkhāto kilesagaṇo tassa jhānassa paripantho, tato cittaṃ visujjhati. Visuddhattā āvaraṇavirahitaṃ hutvā majjhimaṃ samathanimittaṃ paṭipajjati. Majjhimasamathanimittaṃ nāma samappavatto appanāsamādhiyeva. Tadanantaraṃ pana purimacittaṃ ekasantatipariṇāmanayena tathattaṃ upagacchamānaṃ majjhimaṃ samathanimittaṃ paṭipajjati nāma, evaṃ paṭipannattā tathattupagamanena tattha pakkhandati nāma. Evaṃ tāva purimacitte vijjamānākāranipphādikā paṭhamassa jhānassa uppādakkhaṇeyeva āgamanavasena paṭipadāvisuddhi veditabbā.
『如何呢？当某一念处起安止时，阻碍烦恼统摄于彼，是此禅之圆满。从此，心清净无虑，远离阻碍，依中道止境相修行。所谓中道止境相，是专意安止而成的定。继而旧心因不断转变，照实而近依中道止境相修行，这称为得证。以此修行状态，旧心境起显现，为第一禅得生之际，修行清净应如是确定。』
Evaṃ visuddhassa pana tassa puna visodhetabbābhāvato visodhane byāpāraṃ akaronto visuddhaṃ cittaṃ ajjhupekkhati nāma. Samathabhāvūpagamanena samathapaṭipannassa puna samādhāne byāpāraṃ akaronto samathapaṭipannaṃ ajjhupekkhati nāma. Samathapaṭipannabhāvato eva cassa kilesasaṃsaggaṃ pahāya ekattena upaṭṭhitassa puna ekattupaṭṭhāne byāpāraṃ akaronto ekattupaṭṭhānaṃ ajjhupekkhati nāma. Evaṃ tatramajjhattupekkhāya kiccavasena upekkhānubrūhanā veditabbā.
『如此已清净者，因尚无再清净之义，未造作清净之事，而清净心安止，谓之“清净心执持平等”。因入止发展对应，止修行者不造作事而执持平等，谓之“止修行者执持平等”。由止修行心离执污，复以专一处做事，谓之“专注处执持平等”。以此中间平等心作职能，应如是观知为平等心的培养。』
Ye panete evaṃ upekkhānubrūhite tattha jātā samādhipaññāsaṅkhātā yuganaddhadhammā aññamaññaṃ anativattamānā hutvā pavattā, yāni ca saddhādīni indriyāni nānākilesehi vimuttattā vimuttirasena ekarasāni hutvā pavattāni, yañcesa tadupagaṃ tesaṃ anativattanaekarasabhāvānaṃ anucchavikaṃ vīriyaṃ vāhayati, yā cassa tasmiṃ khaṇe pavattā āsevanā, sabbepi te ākārā yasmā ñāṇena saṃkilesavodānesu taṃ taṃ ādīnavañca ānisaṃsañca disvā tathā tathā sampahaṃsitattā visodhitattā pariyodāpitattā nipphannāva, tasmā ‘‘dhammānaṃ anativattanādibhāvasādhanena pariyodāpakassa ñāṇassa kiccanipphattivasena sampahaṃsanā veditabbā’’ti vuttaṃ.
『若此三种平等心的培养，调伏于彼的禅定善巧法则，不断相继且互不违越行住，且诸根如信心等离诸结缚，以解脱快乐而同一味行，及彼生起之勇猛凝集，及所作事——于智慧中观见一切烦恼之起因、果报等故障悉皆消尽而已皆灭者，应当知此为“对法不起转动诸性之现前觉知者，智慧所回顾反省之职能”。』
Vitakkavicārānaṃ vūpasamāti vitakkassa ca vicārassa cāti imesaṃ dvinnaṃ vūpasamā samatikkamā, dutiyajjhānakkhaṇe apātubhāvāti vuttaṃ hoti. Tattha kiñcāpi dutiyajjhāne sabbepi paṭhamajjhānadhammā na santi, aññeyeva hi paṭhamajjhāne phassādayo, aññe idha. Oḷārikassa pana oḷārikassa aṅgassa samatikkamā paṭhamajjhānato paresaṃ dutiyajjhānādīnaṃ adhigamo hotīti dassanatthaṃ ‘‘vitakkavicārānaṃ vūpasamā’’ti evaṃ vuttanti veditabbaṃ. Ajjhattanti idha niyakajjhattaṃ adhippetaṃ, vibhaṅge pana ‘‘ajjhattaṃ paccatta’’nti (vibha. 573) ettakameva vuttaṃ. Yasmā niyakajjhattaṃ adhippetaṃ, tasmā attani jātaṃ, attano santāne nibbattanti ayamettha attho.
对思惟与分别的止息，是指在此二者上的止息与超越，据说这是第二禅时的无失状态。其义在于，第二禅中并非所有第一禅之法皆不存在，而是第一禅中某些如触等法不存在于此，另一些则存在于此。并且如手指的关节一样经过超越，乃显明第二禅等境界是从第一禅之上得来，并非与第一禅无涉，这就是所谓「思惟分别的止息」，此点应当理解明了。这里的「内在」或「专注内向」乃实指心之主宰，如后论中说「内在者，个别也」（《分别》573页），因为心主内在故其所生亦发生于自己所构成的心的连续之中，此即此义。
Sampasādananti sampasādanaṃ vuccati saddhā. Sampasādanayogato jhānampi sampasādanaṃ, nīlavaṇṇayogato nīlavatthaṃ viya. Yasmā vā taṃ jhānaṃ sampasādanasamannāgatattā vitakkavicārakkhobhavūpasamanena ca ceto sampasādayati, tasmāpi ‘‘sampasādana’’nti vuttaṃ. Imasmiñca atthavikappe sampasādanaṃ cetasoti evaṃ padasambandho veditabbo. Purimasmiṃ pana atthavikappe cetasoti etaṃ ekodibhāvena saddhiṃ yojetabbaṃ.
「清净」意指信心。与清净相应的禅境，即是信心所生的禅；与蓝色相应的服饰就是蓝色衣服之状。因为该禅由思惟分别与心之止息等成就，从而令心清净，因此称之为「清净」。在此语境中，「清净」即专指心的状态。然于早前文献，「心」一词应连贯统一解释。
Tatrāyaṃ atthayojanā – eko udetīti ekodi, vitakkavicārehi anajjhārūḷhattā aggo seṭṭho hutvā udetīti attho. Seṭṭhopi hi loke ekoti vuccati. Vitakkavicāravirahito vā eko asahāyo hutvātipi vattuṃ vaṭṭati. Atha vā sampayuttadhamme udāyatīti udi, uṭṭhāpetīti attho. Seṭṭhaṭṭhena eko ca so udi cāti ekodi, samādhissetaṃ adhivacanaṃ. Iti imaṃ ekodiṃ bhāveti vaḍḍhetīti idaṃ dutiyajjhānaṃ ekodibhāvaṃ. So panāyaṃ ekodi yasmā cetaso, na sattassa, na jīvassa. Tasmā etaṃ ‘‘cetaso ekodibhāva’’nti vuttaṃ.
此处有一心的解释—一是独一无二之意，意指思惟分别的稳定性，拔众出众，成为首领为一。世间亦有首领之谓，表示唯一或第一。倘若去除思惟分别，则孤立无援也会被称为一。又说因合和法而生的起，是起，即提升之意。此一即首领，此起即心的专注状态的代表。故称之为「心的一」状态，谓增长与发展，此即第二禅的「一心」状态。但此一是心的状态，不是实体或生命，因此称为「心的一」状态。
Nanu cāyaṃ saddhā paṭhamajjhānepi atthi, ayañca ekodināmako samādhi, atha kasmā idameva ‘‘sampasādanaṃ cetaso ekodibhāva’’nti vuttanti? Vuccate – aduñhi paṭhamajjhānaṃ vitakkavicārakkhobhena vīcitaraṅgasamākulamiva jalaṃ na suppasannaṃ hoti, tasmā satiyāpi saddhāya sampasādananti na vuttaṃ. Na suppasannattāyeva cettha samādhipi na suṭṭhu pākaṭo, tasmā ekodibhāvantipi na vuttaṃ. Imasmiṃ pana jhāne vitakkavicārapalibodhābhāvena laddhokāsā balavatī saddhā, balavasaddhāsahāyapaṭilābheneva ca samādhipi pākaṭo. Tasmā idameva evaṃ vuttanti veditabbaṃ.
请看，即便第一禅亦有信心存在，且此「一」即是独一无二的专注禅境，为何却称此为「清净信心，心的一」呢？原因在于，第一禅依赖思惟分别治疗，心境如混浊涟漪水波，未曾净澄，即使念力与信心皆有，也不能称清净。亦即该禅境不够明晰，故不称为“清净”，心不清明，禅亦难显明，因此不能称为具足「一」的状态。相反，此禅中因思惟分别的明了与领悟，信心旺盛，能坚固禅境，故称为是。正因如此，应如此理解。
Avitakkaṃ avicāranti bhāvanāya pahīnattā etasmiṃ, etassa vā vitakko natthīti avitakkaṃ. Imināva nayena avicāraṃ. Etthāha ‘‘nanu ca ‘vitakkavicārānaṃ vūpasamā’ti imināpi ayamattho siddho. Atha kasmā puna vuttaṃ ‘avitakkaṃ avicāra’’’nti? Vuccate – evametaṃ, siddhovāyamattho. Na panetaṃ tadatthadīpakaṃ, nanu avocumha ‘‘oḷārikassa pana oḷārikassa aṅgassa samatikkamā paṭhamajjhānato paresaṃ dutiyajjhānādīnaṃ samadhigamo hotīti dassanatthaṃ ‘vitakkavicārānaṃ vūpasamā’ti evaṃ vutta’’nti.
「无思无分别」是修习时的缺失状态，指缺乏思惟，所以才称为无思。用此因题引出无分别。这里指出「思惟分别的止息」的旨意：若无思无分别则无思惟。如此解说为正说。又何故称为无思无分别？因说明曰：先前讲手指关节之契机，断除杂念生起后，次禅等他界境由前禅获得，故所谓「思惟分别的止息」即是此义，而无误。
Api ca vitakkavicārānaṃ vūpasamā idaṃ sampasādanaṃ, na kilesakālussiyassa. Vitakkavicārānañca vūpasamā ekodibhāvaṃ, na upacārajjhānamiva nīvaraṇappahānā, na paṭhamajjhānamiva ca aṅgapātubhāvāti evaṃ sampasādanaekodibhāvānaṃ hetuparidīpakamidaṃ vacanaṃ. Tathā vitakkavicārānaṃ vūpasamā idaṃ avitakkaṃ avicāraṃ, na tatiyacatutthajjhānāni viya cakkhuviññāṇādīni viya ca abhāvāti, evaṃ avitakkaavicārabhāvassa hetuparidīpakañca, na vitakkavicārābhāvamattaparidīpakaṃ. Vitakkavicārābhāvamattaparidīpakameva pana ‘‘avitakkaṃ avicāra’’nti idaṃ vacanaṃ. Tasmā purimaṃ vatvāpi puna vattabbamevāti.
又「思惟分别的止息」是「清净」，非染污烦恼的。思惟分别的止息即心意专一，而非像对染污的取捨烦恼般的放下，亦非第一禅的个别断除状态。因此，此「清净独一」的因明与说理文字，是论述「思惟分别止息」与「无思无分别」二者不同。无思无分别并非第三、四禅那样无眼识等无此有，而是不同状态；而正是无思与无分别的状态才称「无思无分别」。故此必须区分且反复说解。
Samādhijanti paṭhamajjhānasamādhito sampayuttasamādhito vā jātanti attho. Tattha kiñcāpi paṭhamampi sampayuttasamādhito jātaṃ, atha kho ayameva samādhi ‘‘samādhī’’ti vattabbataṃ arahati, vitakkavicārakkhobhavirahena ativiya acalattā suppasannattā ca. Tasmā imassa vaṇṇabhaṇanatthaṃ idameva ‘‘samādhija’’nti vuttaṃ. Pītisukhanti idaṃ vuttanayameva.
“由定”指的是由初禅定、入初禅定、聚合定中所生起的意义。这里，无论哪一种定，即便是初禅定或聚合定所生起的定，即称为“定”，以此为名，是指远离初念与后念的散乱，具有极为坚定不动摇且清明广大的性质。因此，为了描述这种性质，称之为“由定”，受到称扬的正是这称呼。所谓喜乐与安乐，正是这一称呼所表述之意。
Dutiyanti gaṇanānupubbatā dutiyaṃ. Idaṃ dutiyaṃ uppannantipi dutiyaṃ.
“第二”指数量上接续的第二层含义。此处“第二”即是第二层所发生的定。
Pītiyā ca virāgāti virāgo nāma vuttappakārāya pītiyā jigucchanaṃ vā samatikkamo vā . Ubhinnaṃ pana antarā ca-saddo sampiṇḍanattho, so vūpasamaṃ vā sampiṇḍeti vitakkavicāravūpasamaṃ vā. Tattha yadā vūpasamameva sampiṇḍeti, tadā pītiyā virāgā ca, kiñca bhiyyo vūpasamā cāti evaṃ yojanā veditabbā. Imissā ca yojanāya virāgo jigucchanattho hoti, tasmā pītiyā jigucchanā ca samatikkamā cāti ayamattho daṭṭhabbo. Yadā pana vitakkavicāravūpasamaṃ sampiṇḍeti, tadā pītiyā ca virāgā, kiñca bhiyyo vitakkavicārānañca vūpasamāti evaṃ yojanā veditabbā. Imissā ca yojanāya virāgo samatikkamanattho hoti, tasmā pītiyā ca samatikkamā vitakkavicārānañca vūpasamāti ayamattho daṭṭhabbo.
由喜所生的离欲称为离欲，是指对喜的厌恶或超越。两者之间的联系，是为统一之意；也就是说，离欲要么超越喜的嫌恶，要么以于喜的某种厌避。因而所谓离欲，乃是超越喜的嫌恶，故应理解此义。反之，若是沉思调伏或散乱调伏的离欲，则因于喜乐的嫌恶而生，亦应理解此义。
Kāmañcete vitakkavicārā dutiyajjhāneyeva vūpasantā, imassa pana jhānassa maggaparidīpanatthaṃ vaṇṇabhaṇanatthañcetaṃ vuttaṃ. ‘‘Vitakkavicārānaṃ vūpasamā’’ti hi vutte idaṃ paññāyati ‘‘nūna vitakkavicāravūpasamo maggo imassa jhānassā’’ti. Yathā ca tatiye ariyamagge appahīnānampi sakkāyadiṭṭhādīnaṃ ‘‘pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānā’’ti (ma. ni. 2.132-133) evaṃ pahānaṃ vuccamānaṃ vaṇṇabhaṇanaṃ hoti, tadadhigamāya ussukkānaṃ ussāhajanakaṃ, evameva idha avūpasantānampi vitakkavicārānaṃ vūpasamo vuccamāno vaṇṇabhaṇanaṃ hoti, tenāyamattho vutto ‘‘pītiyā ca samatikkamā vitakkavicārānañca vūpasamā’’ti.
或是感官之念及散乱调伏，是仅在第二禅处停息的。此点是为了说明此禅定之道理而被言说的。所谓“沉思调伏”，这是指出“沉思调伏乃是此禅定之道法”，意谓“沉思调伏必是此禅定的道路”。如同在第三圣道，放弃五种重要的结使者（如见欲中的我见等）是被称为断除的（中部尼 2.132-133），这种“断除”的描述，是为了达致安忍及起发精进。这里，对于这已调伏的沉思，也被称为“沉思调伏”，因此说“喜乐已超越，沉思亦调伏”是此义的表达。
Upekkhako ca viharatīti ettha upapattito ikkhatīti upekkhā, samaṃ passati, apakkhapatitā hutvā passatīti attho. Tāya visadāya vipulāya thāmagatāya samannāgatattā tatiyajjhānasamaṅgī ‘‘upekkhako’’ti vuccati.
“无分别者而住”意谓此处的无分别（upekkhā）是指“无损害、均等观”，即平等地观察事实，于纷扰中不失明智。因其具足清净广大之定性，因此被称为第三禅的无分别。
Upekkhā pana dasavidhā hoti – chaḷaṅgupekkhā brahmavihārupekkhā bojjhaṅgupekkhā vīriyupekkhā saṅkhārupekkhā vedanupekkhā vipassanupekkhā tatramajjhattupekkhā jhānupekkhā pārisuddhupekkhāti.
无分别有十种，即六调柔无分别、梵行无分别、觉支无分别、精进无分别、形态无分别、受无分别、观无分别、中间无分别、禅无分别、纯净无分别。
Tattha yā ‘‘idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako ca viharati sato sampajāno’’ti (ma. ni. 6.1) evamāgatā khīṇāsavassa chasu dvāresu iṭṭhāniṭṭhachaḷārammaṇāpāthe parisuddhapakatibhāvāvijahanākārabhūtā upekkhā, ayaṃ chaḷaṅgupekkhā nāma.
此中所谓“比库啊，此处比库以眼识见色时，不生喜不生忧，安然保持正念正知”者（经文引自：中部略说经6.1）。此般之境界，乃断除烦恼，在六门中任意所乐所不乐、变迁相应之净洁断染的无动摇见，称为“此六尘无喜无忧之平等观察”。
Yā pana ‘‘upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī’’ti (dī. ni. 1.556; ma. ni. 1.77) evamāgatā sattesu majjhattākārabhūtā upekkhā, ayaṃ brahmavihārupekkhā nāma.
又所谓“由俱足平等观察之心，于一方安住散布”者（长部略说经1.556；中部略说经1.77）。此乃中道具足平等之观察，称为“梵行平等观察”。
Yā pana ‘‘upekkhāsambojjhaṅgaṃ bhāveti vivekanissita’’nti (ma. ni. 2.247) evamāgatā sahajātānaṃ dhammānaṃ majjhattākārabhūtā upekkhā, ayaṃ bojjhaṅgupekkhā nāma.
又所谓“发住平等觉支，以离欲静住”者（中部略说经2.247）。此等乃生相诸法的平等中观，称为“觉支平等观察”。
Yā pana ‘‘kālena kālaṃ upekkhānimittaṃ manasi karotī’’ti (a. ni. 3.103) evamāgatā anaccāraddhanātisithilavīriyasaṅkhātā upekkhā, ayaṃ vīriyupekkhā nāma.
又所谓“随时以平等净相住于心”者（增支部略说经3.103）。此乃非懈怠而超越软弱、始终不变之平等，称为“精进平等观察”。
Yā pana ‘‘kati saṅkhārupekkhā samathavasena uppajjanti, kati saṅkhārupekkhā vipassanāvasena uppajjanti? Aṭṭha saṅkhārupekkhā samathavasena uppajjanti, dasa saṅkhārupekkhā vipassanāvasena uppajjantī’’ti (paṭi. ma. 1.57) evamāgatā nīvaraṇādipaṭisaṅkhāsantiṭṭhanāgahaṇe majjhattabhūtā upekkhā, ayaṃ saṅkhārupekkhā nāma.
又所谓“多少得生沙门善废法的平等观察禅，多少得生沙门观察禅？八种平等观察禅由止禅生起，十种平等观察禅由观禅生起”者（律藏略说经1.57）。此在障碍等各种烦恼断除、止观修持之中等境界，名为“平等观察禅”。
Yā pana ‘‘yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti upekkhāsahagata’’nti (dha. sa. 150) evamāgatā adukkhamasukhasaṅkhātā upekkhā, ayaṃ vedanupekkhā nāma.
又所谓“当此时起身心善业而生时，随之平等净观”者（法句经150偈）。此乃苦乐不苦不乐之共境生起的平等观察，称为“受平等观察”。
Yā pana ‘‘yadatthi yaṃ bhūtaṃ, taṃ pajahati, upekkhaṃ paṭilabhatī’’ti (ma. ni. 3.71-72; a. ni. 7.55) evamāgatā vicinane majjhattabhūtā upekkhā, ayaṃ vipassanupekkhā nāma.
所谓“放弃所有已存在的一切，得到平等心”，如《中部》、《增支部》中所述，依此而来的审察中生起的中和之平等，即为内观平等。
Yā pana chandādīsu yevāpanakesu āgatā sahajātānaṃ samavāhitabhūtā upekkhā, ayaṃ tatramajjhattupekkhā nāma.
又如在对欲念等的止息中，天生自然并保持平等不动摇的平等，这称为中和平等。
Yā pana ‘‘upekkhako ca viharatī’’ti evamāgatā aggasukhepi tasmiṃ apakkhapātajananī upekkhā, ayaṃ jhānupekkhā nāma.
又如“平等者也住”，如此而来的顶上安乐中不动摇生起的平等，称为禅定平等。
Yā pana ‘‘upekkhāsatipārisuddhiṃ catutthaṃ jhāna’’nti (dha. sa. 165; dī. ni. 1.232) evamāgatā sabbapaccanīkaparisuddhā paccanīkavūpasamanepi abyāpārabhūtā upekkhā, ayaṃ pārisuddhupekkhā nāma.
又如“平等念清净乃第四禅”，《法句经》、《长部增支》中所言，依此而来的清净一切条件的平等和心境的平息无染生起的平等，称为清净平等。
Tattha chaḷaṅgupekkhā ca brahmavihārupekkhā ca bojjhaṅgupekkhā ca tatramajjhattupekkhā ca jhānupekkhā ca pārisuddhupekkhā ca atthato ekā, tatramajjhattupekkhāva hoti. Tena tena avatthābhedena panassā ayaṃ bhedo . Ekassāpi sato sattassa kumārayuvatherasenāpatirājādivasena bhedo viya, tasmā tāsu yattha chaḷaṅgupekkhā, na tattha bojjhaṅgupekkhādayo. Yattha vā pana bojjhaṅgupekkhā, na tattha chaḷaṅgupekkhādayo hontīti veditabbā.
此处六种平等：梵天游行平等、觉支平等、中和平等、禅定平等、清净平等，从意义上说是一。用例子来说，如同国王和王子共处一室却各有差别，故此分别产生。由此可知，凡有六种平等者，则无觉支及后数者。反之，若有觉支平等者，则无六种平等。凡此皆应了知。
Yathā cetāsaṃ atthato ekībhāvo, evaṃ saṅkhārupekkhāvipassanupekkhānampi. Paññā eva hi esā, kiccavasena dvidhā bhinnā, yathā hi purisassa sāyaṃ gehaṃ paviṭṭhaṃ sappaṃ ajapadadaṇḍaṃ gahetvā pariyesamānassa taṃ thusakoṭṭhake nipannaṃ disvā ‘‘sappo nu kho no’’ti avalokentassa sovatthikattayaṃ disvā nibbematikassa ‘‘sappo na sappo’’ti vicinane majjhattatā uppajjati, evameva yā āraddhavipassakassa vipassanāñāṇena lakkhaṇattaye diṭṭhe saṅkhārānaṃ aniccabhāvādivicinane majjhattatā uppajjati, ayaṃ vipassanupekkhā. Yathā pana tassa purisassa ajapadadaṇḍakena gāḷhaṃ sappaṃ gahetvā ‘‘kintāhaṃ imaṃ sappaṃ aviheṭhento attānañca iminā aḍaṃsāpento muñceyya’’nti muñcanākārameva pariyesato gahaṇe majjhattatā hoti, evameva yā lakkhaṇattayassa diṭṭhattā āditte viya tayo bhave passato saṅkhāraggahaṇe majjhattatā, ayaṃ saṅkhārupekkhā. Iti vipassanupekkhāya siddhāya saṅkhārupekkhāpi siddhāva hoti. Iminā panesā vicinanaggahaṇesu majjhattatāsaṅkhātena kiccena dvidhā bhinnāti. Vīriyupekkhā pana vedanupekkhā ca aññamaññañca avasesāhi ca atthato bhinnāyevāti. Āha cettha –
如心意在意义上统一，内观平等与修习平等亦复如是。智慧实有二种差别。如同人晚上入室，见持着钢鞭的蛇伏卧在木箱，便心生判断：“这蛇对我有害吗？”详察后心生中和，即“蛇无害”。这是一种审察中和，即修习平等。又如同此人捉住钢铁蛇，心念：“何不割断这蛇放掉自己呢？”此时欲放蛇的心中产生捕捉的中和，即捕捉平等。由此修习平等确立，则捕捉平等亦同时确立。由以上审察与捕捉的中和所断定的二种差别而知。行力平等与受用平等亦彼此不同且各自有余。这里说——
‘‘Majjhattabrahmabojjhaṅgachaḷaṅgajhānasuddhiyo;
『中道梵行觉支六支相续的清净禅定』；
Vipassanā ca saṅkhāravedanāvīriyaṃ iti.
『以及观慧，观察行法、受感不住，起精进』；
‘‘Vitthārato dasopekkhā-chamajjhattādito tato;
『详述十种正观、中道观等由此而起』；
Duve paññā tato dvīhi, catassova bhavantimā’’ti.
『两种智慧由此而生，共有四种』。」
Iti imāsu upekkhāsu jhānupekkhā idha adhippetā. Sā majjhattalakkhaṇā, anābhogarasā , abyāpārapaccupaṭṭhānā, pītivirāgapadaṭṭhānāti. Etthāha – ‘‘nanu cāyaṃ atthato tatramajjhattupekkhāva hoti, sā ca paṭhamadutiyajjhānesupi atthi. Tasmā tatrāpi ‘upekkhako ca viharatī’ti evamayaṃ vattabbā siyā, sā kasmā na vuttā’’ti? Aparibyattakiccato. Aparibyattañhi tassā tattha kiccaṃ, vitakkādīhi abhibhūtattā. Idha panāyaṃ vitakkavicārapītīhi anabhibhūtattā ukkhittasirā viya hutvā paribyattakiccā jātā, tasmā vuttāti.
因此，在此两种舍念中，禅定的舍念被特别指出。此舍念具有中道特性、不染着、不分别所护持、欢喜与离欲的境界。如是解说曰——‘难道这舍念本质上就是中道的舍念吗？而且它存在于初禅和二禅之中。因此，我们可以论定其为舍念，且说“舍念者也住于此”，为什么它没有被明言呢？’因其不能周遍完成相应的任务。确实此舍念于该处无任务，因被分别念等所覆盖。在这里，此念与分辨乐受未压服时，如同抬头般而起分别念任务，故称其为非周遍任务舍念。」
Satoca sampajānoti ettha saratīti sato. Sampajānātīti sampajāno. Iti puggalena sati ca sampajaññañca vuttaṃ. Tattha saraṇalakkhaṇā sati, asammussanarasā ārakkhapaccupaṭṭhānā. Asammohalakkhaṇaṃ sampajaññaṃ, tīraṇarasaṃ, pavicayapaccupaṭṭhānaṃ.
又曰‘觉知’。此处‘觉’即觉知、如实觉照。觉知即觉察。因此，古德以『觉』与『觉知』指人之念与觉知。如其相应特点是觉、无迷、守护、缘起、无迷惑，觉知是止损之慧，断除愚痴，离欲护持之表现。
Tattha kiñcāpi idaṃ satisampajaññaṃ purimajjhānesupi atthi, muṭṭhassatissa hi asampajānassa upacāramattampi na sampajjati, pageva appanā. Oḷārikattā pana tesaṃ jhānānaṃ bhūmiyaṃ viya purisassa cittassa gati sukhā hoti, abyattaṃ tattha satisampajaññakiccaṃ. Oḷārikaṅgappahānena pana sukhumattā imassa jhānassa purisassa khuradhārāyaṃ viya satisampajaññakiccapariggahitā eva cittassa gati icchitabbāti idheva vuttaṃ. Kiñca bhiyyo – yathā dhenupago vaccho dhenuto apanīto arakkhiyamāno punadeva dhenuṃ upagacchati, evamidaṃ tatiyajjhānasukhaṃ pītito apanītampi satisampajaññārakkhena arakkhiyamānaṃ punadeva pītiṃ upagaccheyya, pītisampayuttameva siyā, sukhe vāpi sattā sārajjanti. Idañca atimadhurasukhaṃ, tato paraṃ sukhābhāvā. Satisampajaññānubhāvena panettha sukhe asārajjanā hoti, no aññathāti imampi atthavisesaṃ dassetuṃ idamidheva vuttanti veditabbaṃ.
关于此处所说的正念正知，在先前的初中禅中亦存在。对于离欲无知者而言，即便只是近一近对这正念正知的运用，也不能得到完整的实现，最多只是安住而已。然而，这所谓的安住，如禅定诸地一般，能使人的心意得到安稳喜悦，这正是正念正知的功用。去除粗重的障碍后，该三昧的禅定虽细微微妙，却如同人心的行动轨迹被尖锐地导引一样，保持着正念正知的功用。正如牛犊离开牛母而被看护未得保护时，会重新寻至其母；第三禅定的喜悦虽已不具足，但因有正念正知的护持，仍得再次临近喜悦。携带喜悦者，众生得以安心欢喜。此喜悦极为甘美，然而离此则没有喜悦。以正念正知的体验而言，这其中的喜悦有不虚假之处，绝非他物。因此需明知此义，佛陀也在此处言明此义。
Idāni sukhañca kāyena paṭisaṃvedetīti ettha kiñcāpi tatiyajjhānasamaṅgino sukhapaṭisaṃvedanābhogo natthi, evaṃ santepi yasmā tassa nāmakāyena sampayuttaṃ sukhaṃ. Yaṃ vā taṃ nāmakāyasampayuttaṃ sukhaṃ, taṃsamuṭṭhānenassa yasmā atipaṇītena rūpena rūpakāyo phuṭo, yassa phuṭattā jhānā vuṭṭhitopi sukhaṃ paṭisaṃvedeyya, tasmā etamatthaṃ dassento ‘‘sukhañca kāyena paṭisaṃvedetī’’ti āha.
如今肉身感受安乐，即所谓『以身身受安乐』。在此第三禅定伴随的喜悦体验中，未必有此感受，但因安乐与身心相连，所以即便没有，也有分合相连之安乐存在。因该安乐与名色身相依，名色身一旦破坏，若第三禅起时其身亦有喜悦感受，则是此义所显。故佛即对此理说明说『身受安乐』，以表明安乐感受于身身紧密相应。
Idāni yaṃ taṃ ariyā ācikkhanti upekkhako satimā sukhavihārīti ettha yaṃjhānahetu yaṃjhānakāraṇā taṃ tatiyajjhānasamaṅgīpuggalaṃ buddhādayo ariyā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti pakāsenti, pasaṃsantīti adhippāyo. Kinti? Upekkhako satimā sukhavihārīti. Taṃ tatiyajjhānaṃ upasampajja viharatīti evamettha yojanā veditabbā.
现在世尊等圣人所教诲者，是正念清净、不动喜乐的『不动安然住』。此一由禅定缘起、禅定因缘所成的第三禅同调者，圣人说法时当嘱咐、陈说、立下、开放、辨别、阐明且推举称赞。如是即是正念清净、不动喜乐。此在第三禅定得入后而得住定之意，故读者应于此理当知晓理解。
Kasmā pana taṃ te evaṃ pasaṃsantīti? Pasaṃsārahato. Ayañhi yasmā atimadhurasukhe sukhapāramippattepi tatiyajjhāne upekkhako, na tattha sukhābhisaṅgena ākaḍḍhīyati. Yathā ca pīti na uppajjati, evaṃ upaṭṭhitasatitāya satimā. Yasmā ca ariyakantaṃ ariyajanasevitameva ca asaṃkiliṭṭhaṃ sukhaṃ nāmakāyena paṭisaṃvedeti, tasmā pasaṃsāraho. Iti pasaṃsārahato naṃ ariyā te evaṃ pasaṃsāhetubhūte guṇe pakāsento ‘‘upekkhako satimā sukhavihārī’’ti evaṃ pasaṃsantīti veditabbaṃ. Tatiyanti gaṇanānupubbatā tatiyaṃ, idaṃ tatiyaṃ uppannantipi tatiyaṃ.
为何圣人称赞此为『正念清净、不动喜乐』？因其具讚嘆之义。即使于最乐甘甜、极乐境界中的第三禅，正念仍保持清净不染，心中不生挂碍。如同喜悦不生起，定力安住而正念清净。因圣人以圣缘聖道接触且未被搅乱而感得喜乐实体，故予以赞叹。因此于此因缘善根下，圣人显现品德，称为『正念清净、不动喜乐』，此当以此理解。所谓第三禅，乃序数之第三，且此则为第三禅定之境界。
Sukhassa ca pahānā dukkhassa ca pahānāti kāyikasukhassa ca kāyikadukkhassa ca pahānā. Pubbevāti tañca kho pubbeva, na catutthajjhānakkhaṇe. Somanassadomanassānaṃ atthaṅgamāti cetasikasukhassa ca cetasikadukkhassa cāti imesampi dvinnaṃ pubbeva atthaṅgamā, pahānā icceva vuttaṃ hoti.
舍弃安乐并舍弃苦楚，是指舍弃身心之安乐及身心之苦楚。此舍弃乃在先前之前，而非第四禅时说。所谓喜乐与忧苦之灭，则是心识乐苦等二种现象皆先分别断除，所说的舍弃即是指此。
Kadā pana nesaṃ pahānaṃ hoti? Catunnaṃ jhānānaṃ upacārakkhaṇe. Somanassañhi catutthajjhānassa upacārakkhaṇeyeva pahīyati, dukkhadomanassasukhāni paṭhamadutiyatatiyajjhānānaṃ upacārakkhaṇesu. Evametesaṃ pahānakkamena avuttānaṃ, indriyavibhaṅge pana indriyānaṃ uddesakkameneva idhāpi vuttānaṃ sukhadukkhasomanassadomanassānaṃ pahānaṃ veditabbaṃ.
舍弃何时始？即四禅中初步护持时。欢喜于第四禅初步护持时被舍弃，苦乐烦恼在第一、第二、第三禅护持时被舍弃。通过此舍弃之流转，尚未稳固时于根门调伏上也已讲述过，彼处亦能知觉身心苦乐欢忧的舍弃之意。
Yadi panetāni tassa tassa jhānassa upacārakkhaṇeyeva pahīyanti, atha kasmā ‘‘kattha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati? Idha, bhikkhave, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati, ettha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati. Kattha cuppannaṃ domanassindriyaṃ… sukhindriyaṃ… somanassindriyaṃ aparisesaṃ nirujjhati? Idha, bhikkhave, bhikkhu, sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. Ettha cuppannaṃ somanassindriyaṃ aparisesaṃ nirujjhatī’’ti (saṃ. ni. 5.510) evaṃ jhānesveva nirodho vuttoti. Atisayanirodhattā. Atisayanirodho hi nesaṃ paṭhamajjhānādīsu, na nirodhoyeva. Nirodhoyeva pana upacārakkhaṇe nātisayanirodho.
若某一人于各各禅那的近行护持期间便断除，则何故称『此处苦根离散无余而灭』？具足比库，独处远离欲乐等，初禅入已住时，于此处苦根离散无余而灭。然何处苦恼根、乐根、喜根离散无余而灭？具足比库，舍离乐乐，至第四禅入已住。于此处喜根离散无余而灭。」如是说即于禅那中有断灭。此所说为至高断灭。至高断灭，非止于初禅等处，非仅于断处。而于断处之近行护持恰不为至高断灭。
Tathā hi nānāvajjane paṭhamajjhānūpacāre niruddhassāpi dukkhindriyassa ḍaṃsamakasādisamphassena vā visamāsanupatāpena vā siyā uppatti, na tveva antoappanāyaṃ. Upacāre vā niruddhampetaṃ na suṭṭhu niruddhaṃ hoti, paṭipakkhena avihatattā. Antoappanāyaṃ pana pītipharaṇena sabbo kāyo sukhokkanto hoti, sukhokkantakāyassa ca suṭṭhu niruddhaṃ hoti dukkhindriyaṃ, paṭipakkhena vihatattā. Nānāvajjaneyeva ca dutiyajjhānūpacāre pahīnassāpi domanassindriyassa yasmā etaṃ vitakkavicārapaccayepi kāyakilamathe cittupaghāte ca sati uppajjati, vitakkavicārābhāve neva uppajjati. Yattha pana uppajjati, tattha vitakkavicārabhāve. Appahīnāyeva ca dutiyajjhānūpacāre vitakkavicārāti tatthassa siyā uppatti, na tveva dutiyajjhāne, pahīnappaccayattā. Tathā tatiyajjhānūpacāre pahīnassāpi sukhindriyassa pītisamuṭṭhānapaṇītarūpaphuṭakāyassa siyā uppatti, na tveva tatiyajjhāne. Tatiyajjhāne hi sukhassa paccayabhūtā pīti sabbaso niruddhāti. Tathā catutthajjhānūpacāre pahīnassāpi somanassindriyassa āsannattā, appanāpattāya upekkhāya abhāvena sammā anatikkantattā ca siyā uppatti, na tveva catutthajjhāne. Tasmā eva ca ‘‘etthuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhatī’’ti tattha tattha aparisesaggahaṇaṃ katanti.
于各种近行护持中，虽初禅的苦根被断止，然由蚊虫等微细触感或不净接触等缘，烦恼偶有生起，非终极断灭。若于近行护持已断者，亦未能善断，乃因相反状态不安。终极断灭则在喜乐之充满身心引导下，苦根得善断，缘相反状态安稳。一切念虑烦恼由第二禅近行护持时，因念虑起心动念而生苦恼根，念虑息灭则苦恼根不生。若生苦恼根，必有念虑；念虑无则苦恼根不生。于第二禅近行护持，念虑虽有限，非因第二禅，乃因礼施已断。第三禅近行护持，虽乐根失去，但由喜充满净稳定身心而有生，非因第三禅本身。因喜为乐本缘，所以乐根全然断灭。第四禅近行护持，虽乐根罢而喜根相近，但因定境超越、平等不逆，以至不失，此亦非第四禅本身。因此每以「此处苦根离散无余而灭」者，是指于各处所成不余断的状态。
Etthāha – ‘‘athevaṃ tassa tassa jhānassupacāre pahīnāpi etā vedanā idha kasmā samāhaṭā’’ti? Sukhaggahaṇatthaṃ. Yā hi ayaṃ adukkhamasukhanti ettha adukkhamasukhā vedanā vuttā, sā sukhumā dubbiññeyyā, na sakkā sukhena gahetuṃ, tasmā yathā nāma duṭṭhassa yathā vā tathā vā upasaṅkamitvā gahetuṃ asakkuṇeyyassa goṇassa sukhagahaṇatthaṃ gopo ekasmiṃ vaje sabbā gāvo samāharati, athekekaṃ nīharanto paṭipāṭiyā āgataṃ ‘‘ayaṃ so gaṇhatha na’’nti tampi gāhāpeti, evameva bhagavā sukhaggahaṇatthaṃ sabbā etā samāharīti. Evañhi samāhaṭā etā dassetvā ‘‘yaṃ neva sukhaṃ, na dukkhaṃ, na somanassaṃ, na domanassaṃ, ayaṃ adukkhamasukhā vedanā’’ti sakkā hoti esā gāhayituṃ.
此谓：『既于各禅近行护持中即已断尽，何以此处痛苦为何能和缓？』彼者欲示乐之摄持。此处谓此苦乐称「不苦不乐」之感受，是微妙、难解者，不可以乐而取，用善恶分别不能摄取，故如恶兽之不善身体，不能以善摄。譬如牧者欲聚众牛，则用勤束群牛令尽归一处，且一一驱令进入檀迪，皆服命为群，故谓牧者能摄众牛。世尊亦如是，为摄此不苦不乐之感，应摄诸感一切感皆摄具足。如是称为「摄持」。作如是教化，说：『此感受既非乐，既非苦，既非喜，亦非苦恼，名为不苦不乐之感受。』此可说者也。
Api ca adukkhamasukhāya cetovimuttiyā paccayadassanatthañcāpi etā vuttāti veditabbā. Dukkhappahānādayo hi tassā paccayā. Yathāha – ‘‘cattāro kho, āvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā. Idhāvuso, bhikkhu sukhassa ca pahānā …pe… catutthaṃ jhānaṃ upasampajja viharati. Ime kho, āvuso, cattāro paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā’’ti (ma. ni. 1.458). Yathā vā aññattha pahīnāpi sakkāyadiṭṭhiādayo tatiyamaggassa vaṇṇabhaṇanatthaṃ ‘‘tattha pahīnā’’ti vuttā, evaṃ vaṇṇabhaṇanatthampetassa jhānassetā idha vuttātipi veditabbā. Paccayaghātena vā ettha rāgadosānaṃ atidūrabhāvaṃ dassetumpetā vuttāti veditabbā. Etāsu hi sukhaṃ somanassassa paccayo, somanassaṃ rāgassa, dukkhaṃ domanassassa, domanassaṃ dosassa. Sukhādighātena ca te sappaccayā rāgadosā hatāti atidūre hontīti.
又于不苦不乐之念心释放为条件者而已，此亦明示。因断苦根等缘者如是。比若言：「比库舍乐舍至第四禅入已住，彼四为不苦不乐之念心释放之条件。」文中亦言：「舍已亦可除去我见等，为第三道次第说，彼为可除去者」。以此说合禅境者，亦当知也。由条件破坏，如烦恼远离极边之作用者亦明示。于此诸条件，乐为喜根之缘，喜缘贪欲，苦为苦恼根缘，苦恼缘嗔恨。因乐久远，诸条件远离嗔恨极境，而极远。
Adukkhamasukhanti dukkhābhāvena adukkhaṃ, sukhābhāvena asukhaṃ. Etenettha sukhadukkhapaṭipakkhabhūtaṃ tatiyavedanaṃ dīpeti, na dukkhasukhābhāvamattaṃ. Tatiyavedanā nāma adukkhamasukhā, upekkhātipi vuccati. Sā iṭṭhāniṭṭhaviparītānubhavanalakkhaṇā, majjhattarasā, avibhūtapaccupaṭṭhānā, sukhanirodhapadaṭṭhānāti veditabbā.
不苦不乐者，是因苦之所感不苦，因乐之所感不乐。由此处起乐苦相反之感受，谓为第三感受，非仅苦乐之感。第三感受又名不苦不乐，即平等感。此为善恶逆体之感，具中和味，未生灭境，须知此处为乐之灭相之处。
Upekkhāsatipārisuddhinti upekkhāya janitasatipārisuddhiṃ. Imasmiñhi jhāne suparisuddhā sati, yā ca tassā satiyā pārisuddhi, sā upekkhāya katā, na aññena. Tasmā etaṃ ‘‘upekkhāsatipārisuddhi’’nti vuccati. Yāya ca upekkhāya ettha sati pārisuddhi hoti, sā atthato tatramajjhattatāti veditabbā. Na kevalañcettha tāya satiyeva parisuddhā, api ca kho sabbepi sampayuttadhammā, satisīsena pana desanā vuttā.
平等念清净者谓于平等中起念清净。于此禅中念甚清净，其念清净者以平等为本，非他。故称为「平等念清净」。由此平等为缘，念得清净，须知其理即中和。非徒此念清净，而是与一切随缘法相应，世尊教以正念为法。
Tattha kiñcāpi ayaṃ upekkhā heṭṭhāpi tīsu jhānesu vijjati, yathā pana divā sūriyappabhābhibhavā sommabhāvena ca attano upakārakattena vā sabhāgāya rattiyā alābhā divā vijjamānāpi candalekhā aparisuddhā hoti apariyodātā, evamayampi tatramajjhattupekkhācandalekhā vitakkādipaccanīkadhammatejābhibhavā sabhāgāya ca upekkhāvedanārattiyā apaṭilābhā vijjamānāpi paṭhamajjhānādibhedesu aparisuddhā hoti. Tassā ca aparisuddhāya divā aparisuddhacandalekhāya pabhā viya sahajātāpi satiādayo aparisuddhāva honti. Tasmā tesu ekampi ‘‘upekkhāsatipārisuddhi’’nti na vuttaṃ. Idha pana vitakkādipaccanīkadhammatejābhibhavābhāvā sabhāgāya ca upekkhāvedanārattiyā paṭilābhā ayaṃ tatramajjhattupekkhācandalekhā ativiya parisuddhā, tassā parisuddhattā parisuddhacandalekhāya pabhā viya sahajātāpi satiādayo parisuddhā honti pariyodātā. Tasmā idameva ‘‘upekkhāsatipārisuddhi’’nti vuttanti veditabbaṃ. Catutthanti gaṇanānupubbatā catutthaṃ. Idaṃ catutthaṃ uppannantipi catutthaṃ.
在此，如是的平等心在最低的三种禅定中皆有出现。譬如白昼太阳光普照，因其温和光明及对己助益，则于大部分人而言，即使夜晚没有光，白天观察的月痕因不清净未得净化，故不纯净不清晰。同理于此中等平等心，月痕般的不清净，因受思维等现象相续的影响，在大部分人中，即使夜间有无相应受时，初禅等禅相断灭处也不纯净。且因其不纯净，白昼中不清净的月痕光芒虽天生，诸如此类的正念等功德仍不纯净、不清彻。因此在这些三禅之一，不称作“平等正念清净”。然而若无思维等现象相续影响，且于大部分人心感受静止无扰、市无乡愁之时，内中平等心极其纯净。故因此纯净，如同净月光芒天生存在，正念等功德皆纯净清彻。由是可知，此即所谓“平等正念清净”，当知之。此为第四法，按渐次计为第四。虽是第四法所生，亦为第四。
Paññavā hotīti paññā assa atthīti paññavā. Udayatthagāminiyāti udayagāminiyā ceva atthagāminiyā ca. Samannāgatoti paripuṇṇo. Ariyāyāti niddosāya. Nibbedhikāyāti nibbedhapakkhikāya. Dukkhakkhayagāminiyāti nibbānagāminiyā. So idaṃ dukkhanti evamādīsu ‘‘ettakaṃ dukkhaṃ na ito bhiyyo’’ti sabbampi dukkhasaccaṃ sarasalakkhaṇapaṭivedhena yathābhūtaṃ pajānāti paṭivijjhati. Tassa ca dukkhassa nibbattikaṃ taṇhaṃ ‘‘ayaṃ dukkhasamudayo’’ti. Tadubhayampi yaṃ ṭhānaṃ patvā nirujjhati, taṃ tesaṃ appavattiṃ nibbānaṃ ‘‘ayaṃ dukkhanirodho’’ti. Tassa ca sampāpakaṃ ariyamaggaṃ ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti sarasalakkhaṇapaṭivedhena yathābhūtaṃ pajānāti paṭivijjhatīti evamattho veditabbo.
有智者者，谓其智者，意即智之有意义者。所谓上升之义者，既包含朝向上升，亦含引向上升之义。所谓具足者，谓圆满无缺。所谓圣者，谓无垢无染之圣者。所谓宁静者，谓涅槃之宁静者。谓苦灭众生者，谓通往苦之灭尽者。此谓苦，以此等为例，如同“此有苦，非彼更多”之理，透彻明辨诸苦谛。及苦之生起，谓“此即苦集”；止灭彼苦生起之处，谓“此即苦灭”；由此而至之圣道，谓“此即苦灭道”，以圆满明辨著之理，当应洞察。
Evaṃ sarūpato saccāni dassetvā idāni kilesavasena pariyāyato dassento ‘‘ime āsavā’’tiādimāha. Te vuttanayeneva veditabbā. Evaṃ tisso sikkhāyo dassetvā idāni tāsaṃ pāripūrikkamaṃ dassetuṃ ‘‘imā tisso sikkhāyo āvajjanto sikkheyyā’’tiādimāha. Tassattho – paccekaṃ paripūretuṃ āvajjantopi sikkheyya, āvajjitvāpi ‘‘ayaṃ nāma sikkhā’’ti jānantopi sikkheyya, jānitvā punappunaṃ passantopi sikkheyya, passitvā yathādiṭṭhaṃ paccavekkhantopi sikkheyya, paccavekkhitvā tattheva cittaṃ acalaṃ katvā patiṭṭhapentopi sikkheyya, taṃtaṃsikkhāsampayuttasaddhāvīriyasatisamādhipaññāhi sakasakakiccaṃ karontopi sikkheyya, abhiññeyyābhijānanakālepi taṃ taṃ kiccaṃ karontopi tisso sikkhāyo sikkheyya, adhisīlaṃ ācareyya, adhicittaṃ sammā careyya, adhipaññaṃ samādāya vatteyya.
如是显示此三法实相，今更说由烦恼所蔽，名为“此等染污”之类。此三学已述，如今当示现充足其完备故乡，让言：“当以此三学对治，宜勤修炼”之类。且当知指导者，须令众生自行圆满，亦应学习，知名此学习，反复观察，达其所见，如实检点，内心无动，建立实际，且须与三学配合，具足信、精进、念、定、慧，彼此助行，视为义务，直至神通智慧成熟时仍继续行此三学，行时践行，依于德行圆满，心无杂染，具足智慧而运行。
Idhāti mūlapadaṃ. Imissā diṭṭhiyātiādīhi dasahi padehi sikkhattayasaṅkhātaṃ sabbaññubuddhasāsanameva kathitaṃ. Tañhi buddhena bhagavatā diṭṭhattā diṭṭhīti vuccati. Tasseva khamanavasena khanti, ruccanavasena ruci, gahaṇavasena ādāyo, sabhāvaṭṭhena dhammo, sikkhitabbaṭṭhena vinayo, tadubhayenapi dhammavinayo, pavuttavasena pāvacanaṃ, seṭṭhacariyaṭṭhena brahmacariyaṃ, anusiṭṭhidānavasena satthusāsananti vuccati. Tasmā ‘‘imissā diṭṭhiyā’’tiādīsu imissā buddhadiṭṭhiyā imissā buddhakhantiyā imissā buddharuciyā imasmiṃ buddhaādāye imasmiṃ buddhadhamme imasmiṃ buddhavinaye.
此为根本词。此“此见”等词，以十种相连表述，从修行学者所知，悉为佛法。佛陀亲为显示此见，故称“见”。其中含宽容称为忍，悦纳称为乐，取受称为取，性相称为法，所修称为律，二者合称为法律，所说称为教诲，最佳行为称为梵行，修持称为修习，师训称为佛法。故“此见”等词，皆谓此佛所示之见、忍、乐、取、佛身、佛法、佛律。
‘‘Ye kho tvaṃ, gotami, dhamme jāneyyāsi ‘ime dhammā sarāgāya saṃvattanti, no virāgāya, saññogāya saṃvattanti, no visaññogāya, ācayāya saṃvattanti, no apacayāya, mahicchatāya saṃvattanti, no appicchatāya, asantuṭṭhiyā saṃvattanti, no santuṭṭhiyā, saṅgaṇikāya saṃvattanti , no pavivekāya, kosajjāya saṃvattanti, no vīriyārambhāya, dubbharatāya saṃvattanti, no subharatāyā’ti. Ekaṃsena, gotami, dhāreyyāsi ‘neso dhammo, neso vinayo, netaṃ satthusāsana’nti.
“若汝，果德玛，知晓法中有‘此法促使爱欲兴盛，非促令厌离，令缚缚业，不使解缚，促诚诺非欺诈，非违弃，促欲心膨胀，非消减，促不满足心，非满足，促聚集，非寂静，促困顿，非奋发。’汝当仅持此信，‘此非法，此非律，此非佛陀之教’”
‘‘Ye ca kho tvaṃ, gotami, dhamme jāneyyāsi ‘ime dhammā virāgāya saṃvattanti, no sarāgāya…pe… subharatāya saṃvattanti, no dubbharatāyā’ti. Ekaṃsena, gotami, dhāreyyāsi ‘eso dhammo, eso vinayo, etaṃ satthusāsana’’’nti (a. ni. 8.53; cūḷava. 406) –
“又若汝，果德玛，知晓法中有‘此法促使厌离，非促使爱欲……非促使良善发起，促使恶劣发起’。汝当专持此信，‘此乃法，此乃律，此乃佛陀教诲’。”（阿毗尼陀经别记8.53；中部论406）
Evaṃ vutte imasmiṃ buddhadhammavinaye imasmiṃ buddhapāvacane imasmiṃ buddhabrahmacariye imasmiṃ buddhasāsaneti evamattho veditabbo.
如是说，在此佛陀的教法戒律中，在此佛陀的教诲内，在此佛陀所行的梵行中，在此佛陀的教导中，当如此理解其义。
Api cetaṃ sikkhattayasaṅkhātaṃ sakalaṃ sāsanaṃ bhagavatā diṭṭhattā sammādiṭṭhipaccayattā sammādiṭṭhipubbaṅgamattā ca diṭṭhi. Bhagavato khamanavasena khanti. Ruccanavasena ruci. Gahaṇavasena ādāyo. Attano kārakaṃ apāyesu apatamānaṃ katvā dhāretīti dhammo. Sova saṃkilesapakkhaṃ vinetīti vinayo. Dhammo ca so vinayo cāti dhammavinayo. Kusaladhammehi vā akusaladhammānaṃ esa vinayoti dhammavinayo. Teneva vuttaṃ –
又此受教法者所知悉的整个教法，是世尊以正见所观察、以正见为所依、以正见为先导而所示现的见解。世尊以宽恕音声为宽恕、以喜悦之声为喜悦、以庄重之声为接受，自己属于自己责任之内，虽处不善境，实现持守。戒法为能调伏染污之相的规范，律法即此戒法。由善法或不善法，此即所谓戒法律法。正如所说——
‘‘Ye ca kho tvaṃ, gotami, dhamme jāneyyāsi ‘ime dhammā virāgāya saṃvattanti, no sarāgāya…pe… ekaṃsena gotami dhāreyyāsi ‘eso dhammo, eso vinayo, etaṃ satthusāsana’’’nti (a. ni. 8.53; cūḷava. 406).
『汝等啊，果德弥，当知此法能导向离欲不染，不是往欲爱之行……汝当专一持守‘此法，此律，此即佛之教法’』（小部卷八 第五十三经；中部 经卷四六〇）。
Dhammena vā vinayo, na daṇḍādīhīti dhammavinayo. Vuttampi cetaṃ –
戒律规范，并非用刑罚等手段而成戒律。又如所言——
‘‘Daṇḍeneke damayanti, aṅkusehi kasāhi ca;
『有人以刑鞭、铁钩等进行管制，
Adaṇḍena asatthena, nāgo danto mahesinā’’ti. (cūḷava. 342; ma. ni. 2.352);
无刑罚者以真理感化，犹如大象以牙钳制』（中部卷四三二；增支部卷二三五二）；
Tathā –
同样地——
‘‘Dhammena nīyamānānaṃ, kā usūyā vijānata’’nti. (mahāva. 63);
『对于依教法而持守者，嫉恨何从而知？』（《大破》63）
Dhammāya vā vinayo dhammavinayo. Anavajjadhammatthañhesa vinayo, na bhavabhogāmisatthaṃ. Tenāha bhagavā ‘‘nayidaṃ, bhikkhave, brahmacariyaṃ vussati janakuhanattha’’nti (a. ni. 4.25) vitthāro. Puṇṇattheropi āha ‘‘anupādāparinibbānatthaṃ kho, āvuso, bhagavati brahmacariyaṃ vussatī’’ti (ma. ni. 1.259). Visiṭṭhaṃ vā nayatīti vinayo. Dhammato vinayo dhammavinayo. Saṃsāradhammato hi sokādidhammato vā esa visiṭṭhaṃ nibbānaṃ nayati. Dhammassa vā vinayo, na titthakarānanti dhammavinayo. Dhammabhūto hi bhagavā, tasseva vinayo.
『法』者，亦即戒律戒法。法戒谓无过失的法义戒，非为世俗享乐所自利。故世尊说：“此非，诸比库，出家道所应舍之因果。”（《中部·注》4.25）此处说法详尽。长老尊者普纳亦说：“比库之出家道为无取之涅槃而修行。”（《大众部注》1.259）戒法即引导之法。戒即法戒法戒。由于轮回法，即生死苦法，此戒引入涅槃之上境。戒为法戒，非异说淫邪之戒。世尊本于法，戒即其法。
Yasmā vā dhammā eva abhiññeyyā pariññeyyā pahātabbā bhāvetabbā sacchikātabbā ca, tasmā esa dhammesu vinayo, na sattesu na jīvesu cāti dhammavinayo. Sātthasabyañjanatādīhi aññesaṃ vacanato padhānaṃ vacananti pavacanaṃ, pavacanameva pāvacanaṃ. Sabbacariyāhi visiṭṭhacariyabhāvena brahmacariyaṃ. Devamanussānaṃ satthubhūtassa bhagavato sāsananti satthusāsanaṃ. Satthubhūtaṃ vā sāsanantipi satthusāsanaṃ. ‘‘So vo mamaccayena satthāti (dī. ni. 2.216) hi dhammavinayova satthā’’ti vuttoti evametesaṃ padānaṃ attho veditabbo.
又因法本为当证、当知、当舍、当修、当现之事，故戒法为法，不属于众生亦不属于众活。因应语义分别而用不同言辞，详说者谓之教说，劝导者谓之劝诫。出家人所践行皆高贵行为之表现，故为出家行为。为天人及人众所依止，谓依世尊教言。世尊所作教诫即为法戒。又《中部注》有言：“彼以我信为师，以法戒为师。”故可知此等言辞义理。
Yasmā pana imasmiṃyeva sāsane sabbappakārajjhānanibbattako bhikkhu dissati, na aññatra, tasmā tattha tattha ‘‘imissā’’ti ca ‘‘imasmi’’nti ca ayaṃ niyamo katoti veditabbo.
又因在此教法中，唯有比库一种展现诸种功德，一切皆为之感所熏，非他者，故于此处处言“此比库”，“在此”等名组成此规定法则，须明知之。
Jīvanti tena taṃsampayuttakā dhammāti jīvitaṃ. Anupālanalakkhaṇe indaṭṭhaṃ kāretīti indriyaṃ. Jīvitameva indriyaṃ jīvitindriyaṃ. Taṃ pavattasantatādhipateyyaṃ hoti. Lakkhaṇādīhi pana attanā avinibhuttānaṃ dhammānaṃ anupālanalakkhaṇaṃ jīvitindriyaṃ, tesaṃ pavattanarasaṃ, tesaṃyeva ṭhapanapaccupaṭṭhānaṃ, yāpayitabbadhammapadaṭṭhānaṃ. Santepi ca anupālanalakkhaṇādimhi vidhāne atthikkhaṇeyeva taṃ te dhamme anupāleti, udakaṃ viya uppalādīni. Yathāsakaṃ paccayehi uppannepi ca dhamme pāleti, dhāti viya kumāraṃ, sayaṃpavattitadhammasambandheneva ca pavattati, niyāmako viya nāvaṃ. Na bhaṅgato uddhaṃ pavattayati, attano ca pavattayitabbānañca abhāvā. Na bhaṅgakkhaṇe ṭhapeti, sayaṃ bhijjamānattā, khīyamāno viya vaṭṭisineho padīpasikhaṃ, na ca anupālanapavattanaṭṭhapanānubhāvavirahitaṃ , yathāvuttakkhaṇe tassa tassa sādhanatoti daṭṭhabbaṃ. Ṭhitiparittatāya vāti ṭhitikkhaṇassa mandatāya thokatāya. Appakanti mandaṃ lāmakaṃ. Sarasaparittatāya vāti attano paccayabhūtānaṃ kiccānaṃ sampattīnaṃ vā appatāya dubbalatāya.
『生』者，指与众生相连的法即生命。『守护』意指守护感官。感官为生命之体现。此生命常流转，被其特性所领导。对于自身未完全迷失之法，其守护特征即为生命，生命之激励与持续维持彼此交织，方能使法得以久住持。即如水中莲花，虽依赖条件而生，却反覆遭污浊之害犹如汤水。依其条件而生故被玷污，如芽苞相投而生，依兴盛还原，守护其自身的生发。此生命如引航船之掌舵者，非分裂而能再起，亦非断时即灭，反持续推动自身所应持之事。非崩解时设定，恰如正在呼吸、即将衰败的灯火火苗，不失守护之生发现证，正如所说的各种修行之功夫可见。维持稳固性、滞缓、迟延为不善。因缘不足导致阻滞、虚弱。
Tesaṃ dvinnaṃ kāraṇaṃ vibhāgato dassetuṃ ‘‘kathaṃ ṭhitiparittatāyā’’tiādimāha. Tattha ‘‘atīte cittakkhaṇe jīvitthāti evamādi pañcavokārabhave pavattiyaṃ cittassa nirujjhanakāle sabbasmiṃ rūpārūpadhamme anirujjhantepi rūpato arūpassa paṭṭhānabhāvena arūpajīvitaṃ sandhāya, cuticittena vā saddhiṃ sabbesaṃ rūpārūpānaṃ nirujjhanabhāvena pañcavokārabhave cuticittaṃ sandhāya, catuvokārabhave rūpassa abhāvena catuvokārabhavaṃ sandhāya kathita’’nti veditabbaṃ. Atīte cittakkhaṇeti atītacittassa bhaṅgakkhaṇasamaṅgīkāle taṃsamaṅgīpuggalo ‘‘jīvittha’’ iti vattuṃ labbhati. Na jīvatīti ‘‘jīvatī’’tipi vattuṃ na labbhati. Na jīvissatīti ‘‘jīvissatī’’tipi vattuṃ na labbhati. Anāgate cittakkhaṇe jīvissatīti anāgatacittassa anuppajjanakkhaṇasamaṅgīkāle ‘‘jīvissatī’’ti vattuṃ labbhati. Na jīvatīti ‘‘jīvatī’’ti vattuṃ na labbhati. Na jīvitthāti ‘‘jīvittha’’itipi vattuṃ na labbhati. Paccuppanne cittakkhaṇeti paccuppannacittakkhaṇasamaṅgīkāle. Jīvatīti ‘‘idāni jīvatī’’ti vattuṃ labbhati. Na jīvitthāti ‘‘jīvittha’’iti vattuṃ na labbhati. Na jīvissatīti ‘‘jīvissatī’’tipi vattuṃ na labbhati.
他们说要分别显现二者因缘，即『如何是立止滑落呢』等。此中所说『过去念念当下就是生命』等，即指出五种意识的发生，及意识熄灭时，诸色与非色法中，虽无熄灭，但以色法为非色法依，非色法因色法为依而有非色生命相，意识灭时与诸色非色相应，破五种意识的发生，意识灭时有四种意识相续，以无色为缘称为无色意识生命，是为所说。所谓过去念念，即过去心相变时，同时生者，同一相生者称为“生命”，不是说“生命”作动词，也不是未来式“将生”说。未来念念同时生则称“将生”，不是称为“生命”，现在念念同时生称为“现在生”，不是称“生命”、“将生”之类。
Jīvitaṃattabhāvo ca sukhadukkhā cāti ayaṃ gāthā pañcavokārabhavaṃ amuñcitvā labbhamānāya dukkhāya vedanāya gahitattā pañcavokārabhavameva sandhāya vuttāti veditabbā. Kathaṃ? Jīvitanti jīvitasīsena saṅkhārakkhandho. Attabhāvoti rūpakkhandho. ‘‘Upekkhā pana santattā, sukhamicceva bhāsitā’’ti (vibha. aṭṭha. 232) vuttattā upekkhāvedanā antokaritvā sukhadukkhā cāti vedanākkhandho, cittaṃ iti viññāṇakkhandho vutto. Imesaṃ catunnaṃ khandhānaṃ kathitattāyeva khandhalakkhaṇena ekalakkhaṇabhāvena lakkhaṇākāravasena saññākkhandhopi kathitoti veditabbo. Evaṃ vuttesu pañcasu khandhesu arūpadhammaṃ muñcitvā kammasamuṭṭhānādirūpassa appavattanabhāvena ekacittasamāyuttāti arūpapadhānabhāvo kathito hoti. Kathaṃ? Asaññasatte rūpampi idhupacitakammabalaṃ amuñcitvāva pavattati, nirodhasamāpannānaṃ rūpampi paṭhamasamāpannasamāpattibalaṃ amuñcitvāva pavattati. Evaṃ attano appavattiṭṭhānepi rūpapavattiṃ attano santakameva katvā pavattanasabhāvassa arūpadhammassa attano pavattiṭṭhāne rūpapavattiyā padhānakāraṇabhāvena ekacittasamāyuttāti cittapadhānabhāvo kathitoti veditabbo.
生命之自体，即苦乐；此偈言五种意识的发生，离开它所得苦受之抓紧，缘于五种意识发生。如何？生命是由生命丝构成的行蕴，自体是色蕴。『舍无分别忍，是称苦乐』言，舍无分别者即是受蕴的苦与乐。心蕴为识。此四蕴同说，依标志特征说，连同色蕴中分别蕴，亦当视为分别蕴。故此五蕴中舍弃无色法，业及诸行无复发生，且论及与一心相继续的无色法依止，是自体无色法之说。为何？无分别定时色蕴虽因业的力而行，无分别灭时色蕴虽因初果位定力而行，故在自己停止发生处时，因自体而行的色境依止，令其与一心相续，谓为心之依止。
Evaṃ pañcavokārabhave pavattiyaṃ rūpapavattiyā padhānabhūtacittanirodhena rūpe dharamāneyeva pavattānaṃ nirodho nāma hotīti arūpadhammavasena eva ‘‘lahuso vattate khaṇo’’ti vuttaṃ. Atha vā pañcavokārabhave cuticittaṃ sandhāya kathitāti veditabbā. Evaṃ kathiyamāne sukhadukkhā cāti kāyikacetasikasukhavedanā ca kāyikacetasikadukkhavedanā ca cuticittakkhaṇe ahontīpi ekasantativasena cuticittena saddhiṃ nirujjhatīti kathitā. Catuvokārabhavaṃ vā sandhāya kathitātipi veditabbā. Kathaṃ ? Aññasmiṃ ṭhāne attabhāvoti saññākkhandhassa vuttabhāvena attabhāvoti saññākkhandhova gahito. Brahmaloke kāyikasukhadukkhadomanassaṃ ahontampi sukhadukkhā cāti vedanāsāmaññato labbhamāno vedanākkhandho gahitoti veditabbaṃ. Sesaṃ vuttasadisameva. Imesu ca tīsu vikappesu kevalāti dhuvasukhasubhaattā natthi, kevalaṃ tehi avomissā. Lahuso vattati khaṇoti vuttanayena ekacittakkhaṇikatāya lahuko atiparitto jīvitādīnaṃ khaṇo vattati.
如此，五种意识发生时，无色法依止之心灭故，无色境中发生者即为灭，即为无色法。又说五种意识灭时相续意识，谓苦乐苦受有形色及心法苦乐受色苦心感受苦苦受，亦相续灭除。又有四种意识发生，因无色且有色之缘；此中可见，色法即是分别蕴所执，梵天界虽有色苦乐情感，但通说为受蕴，但余三颠倒亦复然。无常念法为一心的短暂念时，谓为一瞬极短暂，生命诸念瞬间如是而转。
Ekato dvinnaṃ cittānaṃ appavattiṃ dassento ‘‘cullāsītisahassānī’’ti gāthamāha. Cullāsītisahassāni, kappā tiṭṭhanti ye marūti ye devagaṇā caturāsīti kappasahassāni āyuṃ gahetvā nevasaññānāsaññāyatane tiṭṭhanti. ‘‘Ye narā’’tipi pāḷi. Na tveva tepi jīvanti, dvīhi cittasamohitāti tepi devā dvīhi cittehi samohitā ekato hutvā yuganaddhena cittena na tu eva jīvanti, ekenekena cittena jīvantīti attho.
一方面分别两种心之发生，说『三万八千少』偈言。有三万八千劫，劫为长时，神与天众四十八万劫寿命，处于无记无识之境。『若是人』语，是说非其一切人还活着，乃指被两个意识蒙蔽者，二意识和合，不是一心活；一心一识才称为活。
Idāni maraṇakālaṃ dassento ‘‘ye niruddhā’’ti gāthamāha. Tattha ye niruddhāti ye khandhā niruddhā atthaṅgatā. Marantassāti matassa. Tiṭṭhamānassa vāti dharamānassa vā. Sabbepi sadisā khandhāti cutito uddhaṃ niruddhakkhandhā vā pavatte niruddhakkhandhā vā puna ghaṭetuṃ asakkuṇeyyaṭṭhena sabbepi khandhā sadisā. Gatā appaṭisandhikāti niruddhakkhandhānaṃ puna āgantvā paṭisandhānābhāvena gatā appaṭisandhikāti vuccanti.
现在说死亡时刻，『被压止者』偈云。被压止者即被截断的五蕴。死亡是本人，或现存者。此五蕴皆同时截断，截断五蕴无法再生，谓为断绝已达，无复接续，称为断绝。
Idāni tīsu kālesu niruddhakkhandhānaṃ nānattaṃ natthīti dassetuṃ ‘‘anantarā’’ti gāthamāha. Tattha anantarā ca ye bhaggā, ye ca bhaggā anāgatāti ye khandhā anantarātītā hutvā bhinnā niruddhā, ye ca anāgatā khandhā bhijjissanti. Tadantareti tesaṃ antare niruddhānaṃ paccuppannakhandhānaṃ. Vesamaṃ natthi lakkhaṇeti visamassa bhāvo vesamaṃ, taṃ vesamaṃ natthi, tehi nānattaṃ natthīti attho. Lakkhīyatīti lakkhaṇaṃ, tasmiṃ lakkhaṇe.
此处说三种时法中断蕴不一，『无间』偈言。有无间者，为分别断蕴与未来者。无间断者断已生五蕴，而未来蕴即将灭。两者相间谓隔断无间。谓无困扰之异，谓无异差别（即无杂）。异差别者为别名，在此为名义。
Idāni anāgatakkhandhānaṃ vattamānakkhandhehi asammissabhāvaṃ kathento ‘‘anibbattena na jāto’’ti gāthamāha. Anibbattena na jātoti ajātena apātubhūtena anāgatakkhandhena na jāto na nibbatto. Etena anāgatakkhandhassa vattamānakkhandhena asammissabhāvaṃ kathesi. Paccuppannena jīvatīti khaṇapaccuppannena vattamānakkhandhena jīvati. Etena ekakkhaṇe dvīhi cittehi na jīvatīti kathitaṃ. Cittabhaggā matoti dvīhi cittehi ekakkhaṇe ajīvanabhāvena cittabhaṅgena mato. ‘‘Uparito cittabhaṅgā’’tipi pāḷi, taṃ ujukameva. Paññatti paramatthiyāti ‘‘rūpaṃ jīrati maccānaṃ, nāmagottaṃ na jīratī’’ti (saṃ. ni. 1.76) vacanakkamena paṇṇattimattaṃ na jīraṇasabhāvena paramā ṭhiti etissāti paramatthiyā, sabhāvaṭṭhitikāti attho. ‘‘Datto mato, mitto mato’’ti paṇṇattimattameva hi tiṭṭhati. Atha vā paramatthiyāti paramatthikā. Paramo attho etissāti paramatthikā. Ajaṭākāsoti paññattiyā natthidhammaṃ paṭicca kathanaṃ viya matoti paññatti natthidhammaṃ paṭicca na kathiyati, jīvitindriyabhaṅgasaṅkhātaṃ dhammaṃ paṭicca kathiyati.
现在，谈论未来蕴与现行蕴间不具相杂性质时，援引了一句偈言：「由无生故未生者不生。」 "无生" 指的是既非出生也非消逝的未来蕴，既未生亦未灭。借此说明未来蕴与现行蕴之间不存在相互混杂之性。现行蕴即为当下即时所活，有两心而无共存不活的状态。所谓心的分断，是指以两心为界，某一瞬间心无存活，即表现为心的分断。巴利语「上升的心断」一词，隐含的是直接了当的意义。所谓实相与假名，譬如「色随众生之老而坏，心及法类不生不坏」的说法，仅是名相界定，非实相的腐朽不住稳固。所谓「已给的」与「相合的」也仅是名相，实相层面稳立。所谓无生者，仅是假名存在，无实质事物依此说法。它谈论的是「生命根断」的法，即以生命作用中断为依托而说。
Anidhānagatābhaggāti ye khandhā bhinnā, te nidhānaṃ nihitaṃ nicayaṃ na gacchantīti anidhānagatā. Puñjo natthi anāgateti anāgatepi nesaṃ puñjabhāvo rāsibhāvo natthi. Nibbattāyeva tiṭṭhantīti paccuppannavasena uppannā ṭhitikkhaṇe vayadhammāva hutvā tiṭṭhanti. Kimiva? Āragge sāsapūpamāti sūcimukhe sāsapo viya.
所谓无根所依者，是指那些分散的蕴，因无根底基础，故不进入终极状态，不能成集结点，即无根所依。未来蕴虽因无集结性，但未来蕴并非完全无聚集与积累。现行蕴即是现在产生的，保持存在于当下保持的瞬间，如同箭头插入靶眼处的存在状态。
Idāni khandhānaṃ dassanabhāvaṃ dassento ‘‘nibbattāna’’nti gāthamāha. Tattha nibbattānaṃ dhammānanti paccuppannānaṃ khandhānaṃ. Bhaṅgo nesaṃ purakkhatoti etesaṃ bhedo purato katvā ṭhapito. Palokadhammāti nassanasabhāvā. Purāṇehi adhissitāti pure uppannehi khandhehi na missitā na saṃsaggā.
现在说蕴之显现特征时，以偈言「产生者」来称呼它们。这里的「产生之法」是指当前存在的五蕴。「破灭」即这些法的提前完成或实现，因此区别在于之前所作的断别。所谓世间法的消灭性，即其无常灭亡性质。未生之蕴不受以前蕴的污染和接触感应。
Idāni khandhānaṃ adassanabhāvaṃ dassento ‘‘adassanato āyantī’’ti gāthamāha. Tattha adassanato āyantīti adissamānāyeva āgacchanti uppajjanti. Bhaṅgā gacchantidassananti bhedā bhaṅgato uddhaṃ adassanabhāvaṃ gacchanti. Vijjuppādova ākāseti vivaṭākāse vijjulatāniccharaṇaṃ viya. Uppajjanti vayanti cāti pubbantato uddhaṃ uppajjanti ca bhijjanti ca, nassantīti attho. ‘‘Udeti āpūrati veti cando’’ti (jā. 1.5.3) evamādīsu viya.
现在说蕴之不显现状态时，以偈言「由不显现而来」形容。这里所说的「由不显现」即新生法由不显现状态而来。「破灭」及「灭去现象」说明区分已破裂而消逝后，上升为不显现状态。譬如闪电照亮空中后再次隐匿于虚空之中，如此周而复始。此处灭去意指前已生之法消散。
Evaṃ ṭhitiparittataṃ dassetvā idāni sarasaparittataṃ dassento ‘‘kathaṃ sarasaparittatāyā’’tiādimāha. Tattha assāsūpanibandhaṃ jīvitanti abbhantarapavisananāsikavātapaṭibaddhaṃ jīvitindriyaṃ. Passāsoti bahinikkhamananāsikavāto. Assāsapassāsoti tadubhayaṃ. Mahābhūtūpanibandhanti catusamuṭṭhānikānaṃ pathavīāpatejavāyānaṃ mahābhūtānaṃ paṭibaddhaṃ jīvitaṃ. Kabaḷīkārāhārūpanibandhanti asitapītādikabaḷīkāraāhārena upanibandhaṃ. Usmūpanibandhanti kammajatejodhātūpanibandhaṃ. Viññāṇūpanibandhanti bhavaṅgaviññāṇūpanibandhaṃ. Yaṃ sandhāya vuttaṃ ‘‘āyu usmā ca viññāṇaṃ, yadā kāyaṃ jahantima’’nti (saṃ. ni. 3.95).
如此展示稳住状态之后，现在谈其流动状态，并以「如何为流水状态」等起问。所谓息气牵制，即呼吸引进鼻腔，故为内入之生命。呼气则是鼻气向外出。吸呼共称呼吸。四大相缠联系合而成生命：地大、火大、风大、水大相互系缠。杂食物之摄取则为黑黄等食物的摄入。热能则是由业力生起的热元素摄受。意识则系附于生命识上。正如所说「寿命、热能与意识，皆在身体离弃时现起」。
Idāni nesaṃ dubbalakāraṇaṃ dassento ‘‘mūlampi imesaṃ dubbala’’ntiādimāha. Tattha mūlampīti patiṭṭhaṭṭhena mūlabhūtampi. Assāsapassāsānañhi karajakāyo mūlaṃ. Mahābhūtādīnaṃ avijjākammataṇhāhārā. Imesanti vuttappakārānaṃ assāsādīnaṃ jīvitindriyapavattikāraṇavasena vuttānaṃ. Etesu hi ekekasmiṃ asati jīvitindriyaṃ na tiṭṭhati. Dubbalanti appathāmaṃ. Pubbahetūpīti atītajātiyaṃ imassa vipākavaṭṭassa hetubhūtā kāraṇasaṅkhātā avijjāsaṅkhārataṇhupādānabhavāpi. Imesaṃ dubbalā ye paccayā tepi dubbalāti ye ārammaṇādisādhāraṇapaccayā. Pabhāvikāti padhānaṃ hutvā uppādikā bhavataṇhā. Sahabhūmīti sahabhavikāpi rūpārūpadhammā. Sampayogāpīti ekato yuttāpi arūpadhammā. Sahajāpīti saddhiṃ ekacitte uppannāpi. Yāpi payojikāti cutipaṭisandhivasena yojetuṃ niyuttāti payojikā, vaṭṭamūlakā taṇhā. Vuttañhetaṃ ‘‘taṇhādutiyo puriso’’ti (itivu. 15, 105). Niccadubbalāti nirantarena dubbalā. Anavaṭṭhitāti na avaṭṭhitā, otaritvā na ṭhitā. Paripātayanti imeti ime aññamaññaṃ pātayanti khepayanti. Aññamaññassāti añño aññassa, eko ekassāti attho. Hi-iti kāraṇatthe nipāto. Natthi tāyitāti tāyano rakkhako natthi. Na cāpi ṭhapenti aññamaññanti aññe aññaṃ ṭhapetuṃ na sakkonti. Yopinibbattako so na vijjatīti yopi imesaṃ uppādako dhammo, so idāni natthi.
现在说它们弱小的根本原因，以偈言「根本即这等弱小事」说明。根本即指树根般的根基所在。呼吸的活动是根本。由四大及不明无明、业、渴爱所造之生起，乃为生命现起之因。所谓这些是由所说之呼吸等生命根驱使因缘生起。每一事理中均无固定生存之生命根。所谓弱小，乃指极端微小。所谓前因，即过去生中此次生命果报的因缘成就，诸因缘基于无明、行、渴爱、取、存在等。凡此诸弱小因缘皆为共同缘起间或连带缘。所谓配合，即色法与非色法的连贯配属。所谓自然同时者，即不同心同时生起。所谓归属者，是指由终结到新生之间的连接行为之义，名为收益纳要。此因缘谓之渴爱之第二义。所谓必然弱小，意指连续不断且非恒住不变。谓为不稳固，因相互倾覆、相互破坏、相互毁损。彼此之间不能保护维持，亦不能互相立定。即便为促使生起之法，也现时不存在。
Na ca kenaci koci hāyatīti koci ekopi kassaci vasena na parihāyati. Gandhabbā ca ime hi sabbasoti sabbe hi ime khandhā sabbākārena bhaṅgaṃ pāpuṇituṃ yuttā. Purimehi pabhāvitā imeti pubbahetupaccayehi ime vattamānakā uppādikā. Yepi pabhāvikāti yepi ime vattamānakā uppādakā pubbahetupaccayā. Te pure matāti te vuttappakārapaccayā vattamānaṃ apāpuṇitvā paṭhamameva maraṇaṃ pattā. Purimāpi ca pacchimāpi cāti purimā pubbahetupaccayāpi ca pacchimā vattamāne paccayasamuppannā ca. Aññamaññaṃ na kadāci maddasaṃsūti aññamaññaṃ kismiñci kāle na diṭṭhapubbā. Ma-kāro padasandhivasena vutto.
无人可以被迫离开，且无人因迁徙而被舍弃。在此界中，甘达婆等诸天皆能闻知一切，且他们具足一切色身诸蕴，能断除诸法的破坏。先前现已显现的，乃由先前因缘所成；现行生起的，乃由先前因缘相续生起。所谓“先前者”，就是前已说及之由缘存在的因。未得前因所成立者，未曾得其所生现行，故而第一生即入死。过去与现在并存，即既有先行因缘，亦有当下缘起。彼此间从未相互混淆，亦无某时先于他时显现。此法乃缘起的条理，犹如字连成句的规则所记述。
Cātumahārājikānaṃ devānanti dhataraṭṭhavirūḷhakavirūpakkhakuverasaṅkhātā catumahārājā issarā etesanti cātumahārājikā. Rūpādīhi dibbanti kīḷantīti devā. Te sinerupabbatassa vemajjhe honti. Tesu atthi pabbataṭṭhakāpi, atthi ākāsaṭṭhakāpi. Tesaṃ paramparā cakkavāḷapabbataṃ pattā. Khiḍḍāpadosikā manopadosikā sītavalāhakā uṇhavalāhakā candimā devaputto sūriyo devaputtoti ete sabbepi cātumahārājikadevalokaṭṭhā eva tesaṃ cātumahārājikānaṃ jīvitaṃ. Upādāyāti paṭicca. Parittakanti vuddhipaṭisedho. Thokanti mandakālaṃ, dīghadivasapaṭisedho. Khaṇikanti mandakālaṃ, kālantarapaṭisedho. Lahukanti sallahukaṃ, alasapaṭisedho. Itaranti sīghabalavapaṭisedho . Anaddhanīyanti kālavasena na addhānakkhamaṃ. Naciraṭṭhitikanti divasena ciraṃ na tiṭṭhatīti naciraṭṭhitikaṃ, divasapaṭisedho.
四大王天者，谓持法、护国、伟力、威严之众，号为四大王，为四大王天。诸天以色等形相显现，戏乐于天地间。他们居于须弥山中心。此中有山界与虚空界。其代代相续，演化成遍布四方之须弥山。其四王天中，有雨水之神、风之神、寒温变化神、月亮之子、太阳之神，皆为四大王天的天界住民。此四大王天以缘起为“执”，“守护”为增长，“挫折”为小暂时，“稍纵”为短暂，“轻微”为最微，其他皆为速疾强盛，“不持久”为以时间度量不能持久，“非久住”为日数虽多却不能长存。
Tāvatiṃsānanti tettiṃsajanā tattha upapannāti tāvatiṃsā. Api ca tāvatiṃsāti tesaṃ devānaṃ nāmamevātipi vuttaṃ. Tepi atthi pabbataṭṭhakā, atthi ākāsaṭṭhakā, tesaṃ paramparā cakkavāḷapabbataṃ pattā. Tathā yāmādīnaṃ. Ekadevalokepi hi devānaṃ paramparā cakkavāḷapabbataṃ appattā nāma natthi. Dibbasukhaṃ yātā payātā sampattāti yāmā. Tuṭṭhā pahaṭṭhāti tusitā. Pakatipaṭiyattārammaṇato atirekena nimmitukāmakāle yathārucite bhoge nimminitvā ramantīti nimmānaratī. Cittācāraṃ ñatvā parehi nimmitesu bhogesu vasaṃ vattentīti paranimmitavasavattī. Brahmakāye brahmaghaṭāya niyuttāti brahmakāyikā. Sabbepi pañcavokārabrahmāno gahitā.
三十三天者，即三十三众生，故称三十三天。又名三十三者，即是诸天众之名号。彼等有山界与虚空界，代代相承，皆建有须弥山为中心。诸如夜叉等众亦如是。无一天界有轮回无尽者。天界乐受极盛，称为夜叉，喜乐舒适则称为兜率陀天。因造作种种缘起因缘，通过随喜而快乐，称为随缘快乐者。身具梵身衣钵者，称为梵身天。诸梵天均由五种梵音所摄聚。
Gamaniyoti gandhabbo. Samparāyoti paraloko. Yo bhikkhave ciraṃ jīvati, so vassasatanti yo ciraṃ tiṭṭhamāno, so vassasatamattaṃ tiṭṭhati. Appaṃ vā bhiyyoti vassasatato upari tiṭṭhamāno dve vassasatāni tiṭṭhamāno nāma natthi. Hīḷeyya nanti naṃ jīvitaṃ avaññātaṃ kareyya, lāmakato cinteyya. ‘‘Hīḷeyyāna’’nti ca paṭhanti. Accayantīti atikkamanti. Ahorattāti rattindivaparicchedā. Uparujjhatīti jīvitindriyaṃ nirujjhati, abhāvaṃ upagacchati. Āyu khiyyati maccānanti sattānaṃ āyusaṅkhāro khayaṃ yāti. Kunnadīnaṃva odakanti yathā udakacchinnāya kunnadiyā udakaṃ, evaṃ maccānaṃ āyu khiyyati. Paramatthato hi atiparitto sattānaṃ jīvitakkhaṇo ekacittakkhaṇikamattoyeva. Yathā nāma rathacakkaṃ pavattamānampi ekeneva nemipadesena pavattati, tiṭṭhamānampi ekeneva tiṭṭhati, evameva ekacittakkhaṇikaṃ sattānaṃ jīvitaṃ tasmiṃ citte niruddhamatte satto niruddhoti vuccati.
甘达婆即所谓天音天。彼界为他方世界。比库若长寿者，称为百岁寿；若长存者，则称寿达百岁。少寿者亦少于百年；虽长寿，不能绝后百年。世人应不令此寿衰减，应以宽心惜命，其念曰“勿使生命衰减”。所说“衰减”意谓超越。昼夜分别，生命根断，随灭而来，谓之寿命消减。譬如河流水断，水即断绝。生命本质极短暂，犹如车轮虽转，瞬时便不再，生命亦如是，仅为一念片刻即绝。
Dhīrāti dhīrā iti. Puna dhīrāti paṇḍitā. Dhitimāti dhiti assa atthīti dhitimā. Dhitisampannāti paṇḍiccena samannāgatā. Dhīkatapāpāti garahitapāpā. Taṃyeva pariyāyaṃ dassetuṃ ‘‘dhī vuccati paññā’’tiādimāha. Tattha pajānātīti paññā. Kiṃ pajānāti? ‘‘Idaṃ dukkha’’ntiādinā nayena ariyasaccāni. Aṭṭhakathāyaṃ pana ‘‘paññāpanavasena paññā’’ti vuttā. Kinti paññāpeti? ‘‘Aniccaṃ dukkhaṃ anattā’’ti paññāpeti. Sāva avijjāya abhibhavanato adhipatiyaṭṭhena indriyaṃ, dassanalakkhaṇe vā indaṭṭhaṃ kāretītipi indriyaṃ, paññāva indriyaṃ paññindriyaṃ. Sā panesā obhāsanalakkhaṇā, pajānanalakkhaṇā ca; yathā hi catubhittike gehe rattibhāge dīpe jalite andhakāraṃ nirujjhati, āloko pātubhavati, evameva obhāsanalakkhaṇā paññā. Paññobhāsasamo obhāso nāma natthi. Paññavato hi ekapallaṅkena nisinnassa dasasahassilokadhātu ekālokā hoti. Tenāha thero –
智者谓智，亦谓达人。智即所守之正义。智足者，即智慧具足。愚者谓为尽愚。如所说，智者为智慧。其所知即智慧者：乃由苦谛等圣谛所认知。注疏中亦有“由说智慧成就智慧”之义。何谓说智慧？谓证诸无常、苦、无我等智慧。烦恼重重如迷雾，犹灯灭无光。智慧具足如灯光普照，黑暗消除。智慧不是光明之光，而是智慧者如灯照明世间。智慧者即如宝座之上十万光明一体之明灯，智慧明照众生。
‘‘Yathā, mahārāja, puriso andhakāre gehe telappadīpaṃ paveseyya, paviṭṭho padīpo andhakāraṃ viddhaṃseti, obhāsaṃ janeti, ālokaṃ vidaṃseti, pākaṭāni ca rūpāni karoti; evameva kho, mahārāja, paññā uppajjamānā avijjandhakāraṃ viddhaṃseti, vijjobhāsaṃ janeti, ñāṇālokaṃ vidaṃseti, pākaṭāni ariyasaccāni karoti. Evaṃ kho, mahārāja, obhāsanalakkhaṇā paññā’’ti (mi. pa. 2.1.15).
如大王，人在昏暗屋中若置明烛，点着灯即逾灭黑暗，发显光明，若此观智者心生，能灭心中无明黑暗，发显智慧光明，显现诸圣谛果。如此，智慧为显光明。
Yathā pana cheko bhisakko āturānaṃ sappāyāsappāyāni bhojanādīni jānāti, evaṃ paññā uppajjamānā kusalākusale sevitabbāsevitabbe hīnappaṇītakaṇhasukkasappaṭibhāgaappaṭibhāge dhamme pajānāti. Vuttampi cetaṃ dhammasenāpatinā ‘‘pajānāti pajānātīti kho, āvuso, tasmā paññavāti vuccati. Kiñca pajānāti? Idaṃ dukkhanti pajānātī’’ti (ma. ni. 1.449) vitthāretabbaṃ. Evamassā pajānanalakkhaṇatā veditabbā.
譬如外科医生能了解病人饮食等各项有利有害之状，智慧生起时，则应以善恶为区分，针对低劣、卑贱、粗恶、细薄、清净、浊浊等不同法门分别理解。又如法军统领言：『认识即是认识，善友们，因此称为智慧。什么是认识？即是认识苦。』(中部经1.449)此理应详加说明。此中智慧之特征，即须加以辨别认识。
Aparo nayo – yathāsabhāvapaṭivedhalakkhaṇā paññā, akkhalitapaṭivedhalakkhaṇā vā, kusalissāsakhittausupaṭivedho viya. Visayobhāsarasā, padīpo viya. Asammohapaccupaṭṭhānā, araññagatasudesako viya.
另一种说法：依其如实观知之特性，智慧即是一种明了的认知犹如韧性之观察力。正如明了语义、如灯照明之比喻。又如不起迷惑之守护，似出入深林之人清晰引导。
Khandhadhīrāti pañcasu khandhesuñāṇaṃ pavattentīti khandhadhīrā. Aṭṭhārasasu dhātūsu ñāṇaṃ pavattentīti dhātudhīrā. Sesesupi iminā nayena attho netabbo. Te dhīrā evamāhaṃsūti ete paṇḍitā evaṃ kathayiṃsu. Kathentīti ‘‘appakaṃ parittaka’’nti kathayanti. Bhaṇantīti ‘‘thokaṃ khaṇika’’nti bhāsanti. Dīpayantīti ‘‘lahukaṃ ittara’’nti patiṭṭhapenti. Voharantīti ‘‘anaddhanikaṃ naciraṭṭhitika’’nti nānāvidhena byavaharanti.
所谓五蕴深入之慧者，谓于五蕴内生起了知之慧；于十八界深入了知之慧亦称根界慧。其余依此理者都不可违逆其义。智慧者称为此等智者，贤人如此说。言说即谓言语甚少，言辞简短；明示者谓其简略微细；流布者谓其不间断与常住，依种种方式而运用。
§11
11. Idāni ye tathā na karonti, tesaṃ byasanuppattiṃ dassento ‘‘passāmī’’ti gāthamāha. Tattha passāmīti maṃsacakkhuādīhi pekkhāmi. Loketi apāyādimhi. Pariphandamānanti ito cito ca phandamānaṃ. Pajaṃ imanti imaṃ sattakāyaṃ. Taṇhāgatanti taṇhāya gataṃ abhibhūtaṃ nipātitanti adhippāyo. Bhavesūti kāmabhavādīsu. Hīnā narāti hīnakammantā narā. Maccumukhe lapantīti antakāle sampatte maraṇamukhe paridevanti. Avītataṇhāseti avigatataṇhā. Bhavāti kāmabhavādikā. Bhavesūti kāmabhavādikesu. Atha vā bhavābhavesūti bhavabhavesu, punappunabhavesūti vuttaṃ hoti.
现此时未行此智慧者，其无功用必显现，佛亦说『我观此事』之偈。此中『观』谓视有肉眼等诸眼；『世界』谓地狱等诸恶趣。『崩坏』谓从这里至彼方众生崩坏之况。『走子』谓此七种生命体。『渴所趣』谓被渴爱所覆没、陷落、堕落之意。『有者』谓色欲等世间有。『贱者』谓所行之业低贱者。『临命终』谓临终时所受苦之状。『无渴者』谓无有渴想。『有者』谓色欲等世间有。此谓于有与非有之间，有与无之间，可见反复说出。
Passāmīti maṃsacakkhunāpi passāmīti duvidhaṃ maṃsacakkhu – sasambhāracakkhu pasādacakkhūti. Tattha yoyaṃ akkhikūpake patiṭṭhito heṭṭhā akkhikūpakaṭṭhikena upari bhamukaṭṭhikena ubhato akkhikūṭehi bahiddhā akkhilomehi paricchinno akkhikūpakamajjhā nikkhantena nhārusuttakena matthaluṅge ābaddho setakaṇhamaṇḍalavicitto maṃsapiṇḍo, idaṃ sasambhāracakkhu nāma. Yo pana ettha sito ettha paṭibaddho catunnaṃ mahābhūtānaṃ upādāya pasādo, idaṃ pasādacakkhu nāma. Idamadhippetaṃ. Tadetaṃ tassa sasambhāracakkhuno setamaṇḍalaparikkhittassa kaṇhamaṇḍalassa majjhe abhimukhe ṭhitānaṃ sarīrasaṇṭhānuppattipadese diṭṭhamaṇḍale sattasu picupaṭalesu āsittatelaṃ picupaṭalāni viya sattakkhipaṭalāni byāpetvā pamāṇato ūkāsiramattaṃ cakkhuviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati.
所谓『观』，即肉眼亦能观见，有两种肉眼：杂合肉眼与清净肉眼。此中所谓杂合肉眼，指置于眼窝下部，眼窝的眼睑上方，两眼眼眶外侧和内侧，内眼窝中部突出处，眼睑下方附件有如纽扣状、白色且环状分布的肉球，称为杂合肉眼。另有此处冻结者，依四大元素成就之挺然安稳者，称为清净肉眼。此者指该杂合肉眼之白色环状肉球中央部位，在七层膜状物上，涂抹的油脂如同簧片，覆盖并延伸至七层薄膜的范围内，密布镰刀状覆盖物，厚度约如筷子般大小，凭识眼等依物理通路合和而起。
Taṃ cakkhatīti cakkhu, tena maṃsacakkhunā passāmi. Dibbacakkhunāti ‘‘addasaṃ kho ahaṃ, bhikkhave, dibbena cakkhunā visuddhenā’’ti (ma. ni. 1.284) evaṃvidhena dibbacakkhunā. Paññācakkhunāti ‘‘virajaṃ vītamalaṃ dhammacakkhuṃ udapādī’’ti (ma. ni. 2.395; mahāva. 16) evaṃ āgatena paññācakkhunā. Buddhacakkhunāti ‘‘addasaṃ kho ahaṃ, bhikkhave, buddhacakkhunā lokaṃ volokento’’ti (ma. ni. 1.283) evamāgatena buddhacakkhunā. Samantacakkhunāti ‘‘samantacakkhu vuccati sabbaññutaññāṇa’’nti (cūḷani. dhotakamāṇavapucchāiddesa 32; mogharājamāṇavapucchāniddesa 85) evamāgatena samantacakkhunā. Passāmīti maṃsacakkhunā hatthatale ṭhapitāmalakaṃ viya rūpagataṃ maṃsacakkhunā. Dakkhāmīti sañjānāmi dibbena cakkhunā cutūpapātaṃ. Olokemīti avalokemi paññācakkhunā catusaccaṃ. Nijjhāyāmīti cintemi buddhacakkhunā saddhāpañcamakāni indriyāni. Upaparikkhāmīti samantato ikkhāmi pariyesāmi samantacakkhunā pañca neyyapathe.
此名『眼』，因肉眼由此而见。所谓天眼，即如经中所说：『比库们，我曾以清净天眼见之』(中部经1.284)等。智慧之眼谓『生起无垢无染清净法眼』(中部经2.395，大部经16)之慧眼。佛眼谓『比库们，我以佛眼观视世间』(中部经1.283)之慧眼。总观慧眼谓『总观慧眼，即通达一切知识』(小部尼陀大经与莫诃拉王问题经文32及85)等。『观』谓以肉眼如掌上圆点观显色法。『知』谓以天眼知晓生灭。『观视』谓以智慧眼审视四圣谛。『思惟』谓以佛眼思量五信五根。『搜索』谓以总观慧眼普遍探求五不可依者。
Taṇhāphandanāya phandamānanti taṇhācalanāya calamānaṃ. Ito paraṃ diṭṭhiphandanādidiṭṭhibyasanena dukkhena phandamānapariyosānaṃ vuttanayattā uttānameva. Samphandamānanti punappunaṃ phandamānaṃ. Vipphandamānanti nānāvidhena calamānaṃ. Vedhamānanti kampamānaṃ. Pavedhamānanti padhānena kampamānaṃ. Sampavedhamānanti punappunaṃ kampamānaṃ. Upasaggena vā padaṃ vaḍḍhitaṃ.
渴爱为陷阱者，谓遭陷阱者；渴爱的摇动者，谓摇动中的者。由此及彼，视见陷阱等，由见见取等所染的痛苦而陷溺的，因说是终结陷阱。反复陷溺称为陷溺中的者。以各种方式烦扰称为纷乱的。颤动谓为震动者。以力振动谓为使震荡者。反复振动谓为反复使震荡者。有增重的脚步。
Taṇhānugatanti taṇhāya anupaviṭṭhaṃ. Taṇhāyānusaṭanti taṇhāya anupatthaṭaṃ. Taṇhāyāsannanti taṇhāya nimuggaṃ. Taṇhāya pātitanti taṇhāya khittaṃ. ‘‘Paripātita’’nti vā pāṭho. Abhibhūtanti taṇhāya madditaṃ ajjhotthaṭaṃ. Pariyādinnacittanti khepetvā gahitacittaṃ. Atha vā oghena gataṃ viya taṇhāgataṃ. Upādiṇṇakarūpapaccayehi patitvā gataṃ viya taṇhānugataṃ. Udakapiṭṭhiṃ chādetvā patthaṭanīlikā udakapiṭṭhi viya taṇhānusaṭaṃ. Vaccakūpe nimuggaṃ viya taṇhāyāsannaṃ. Rukkhaggato patitvā narake patitaṃ viya taṇhāpātitaṃ. Upādiṇṇakarūpaṃ saṃyogaṃ viya taṇhāya abhibhūtaṃ. Upādiṇṇakarūpapariggāhakassa uppannavipassanaṃ viya taṇhāya pariyādinnacittaṃ. Atha vā kāmacchandena taṇhāgataṃ. Kāmapipāsāya taṇhānugataṃ. Kāmāsavena taṇhānusaṭaṃ. Kāmapariḷāhena taṇhāyāsannaṃ. Kāmajjhosānena taṇhāya pātitaṃ. Kāmoghena taṇhāya abhibhūtaṃ. Kāmupādānena taṇhāya pariyādinnacittanti evameke vaṇṇayanti. Kāmabhaveti kāmāvacare. Rūpabhaveti rūpāvacare. Arūpabhaveti arūpāvacare. Tesaṃ nānattaṃ heṭṭhā pakāsitaṃyeva.
随渴爱谓随顺渴爱尚未安住者。随顺渴爱谓未稳固渴爱。接近渴爱谓渴爱趋近者。投下于渴爱谓被渴爱沉溺者。又读作‘投掷’。战胜渴爱谓被渴爱所制伏昏沉者。心念破坏谓心被毁坏。或如洪流离去，谓如洪流般由渴爱而去者。因缘着著色，谓落入渴爱的随顺之中。覆水成池蓝色，谓随顺渴爱。落水井，谓接近渴爱。攀树落下，如堕地狱，谓投掷于渴爱中。着著者谓被渴爱所战胜。对着著着著者生起的透视境界谓心被毁坏。或谓因欲乐王的渴爱，随渴爱而起。由美欲渴求谓随渴爱。由欲流毒谓随顺渴爱。由欲恶热谓接近渴爱。由欲躁扰谓投掷于渴爱。由欲障蔽谓被渴爱制伏。由欲执取谓心被毁坏。如此等义所述。有欲生者，在欲世间。色生者，在色世间。无色色生者，在无色世间。下文有区别说明。
Bhavābhavesūti bhavābhaveti bhavoti kāmadhātu. Abhavoti rūpārūpadhātu. Atha vā bhavoti kāmadhātu rūpadhātu. Abhavoti arūpadhātu. Tesu bhavābhavesu. Kammabhaveti kammavaṭṭe. Punabbhaveti ponobhavike vipākavaṭṭe. Kāmabhaveti kāmadhātuyā. Kammabhaveti kammavaṭṭe. Tattha kammabhavo bhāvayatīti bhavo. Kāmabhave punabbhaveti kāmadhātuyā upapattibhave vipākavaṭṭe. Vipākabhavo bhavatīti bhavo. Rūpabhavādīsupi eseva nayo. Ettha ca ‘‘kāmabhave rūpabhave arūpabhave’’ti okāsabhavaṃ sandhāya vuttaṃ. Tīsupi ‘‘kammabhave’’ti kammabhavaṃ , tathā ‘‘punabbhave’’ti upapattibhavaṃ sandhāya vuttaṃ. Punappunabbhaveti aparāparaṃ uppattiyaṃ. Gatiyāti pañcagatiyā aññatarāya. Attabhāvābhinibbattiyāti attabhāvānaṃ abhinibbattiyā. Avītataṇhāti mūlapadaṃ. Avigatataṇhāti khaṇikasamādhi viya khaṇikappahānābhāvena na vigatā taṇhā etesanti avigatataṇhā. Acattataṇhāti tadaṅgappahānābhāvena apariccattataṇhā. Avantataṇhāti vikkhambhanappahānābhāvena na vantataṇhāti avantataṇhā. Amuttataṇhāti accantasamucchedappahānābhāvena na muttataṇhā. Appahīnataṇhāti paṭippassaddhippahānābhāvena na pahīnataṇhā. Appaṭinissaṭṭhataṇhāti nissaraṇappahānābhāvena bhave patiṭṭhitaṃ anusayakilesaṃ appaṭinissajjitvā ṭhitattā appaṭinissaṭṭhataṇhā.
生死间，谓存在与不存在。存在者，是欲界。不存在者，是色界与无色界。或谓存在于欲、色界，非存在于无色界。与此相应。生死中，又称业生于业轮回中，复生于现世果报中。欲界生于欲界，生业于业轮。业生即业果即生。欲界复生于欲界的来生，现世果报轮回。生世即生。色界等亦同，是谓。此中，『欲界生、色界生、无色界生』谓所有世入接触。有『业生』谓业世入接触，及『复生』谓来生世入接触。反复复生，谓一而再、再而三的生起。『流转』谓五流转之一，某一。『自体存在の延续』谓自我存在之延续。──无根渴爱谓初始根本辞，非消灭渴爱谓依止于暂时禅定，不是完全断除渴爱，故称非消灭渴爱。非成渴爱谓以未成断身而为未净渴爱。后续者、后被断渴爱谓依靠障碍未断者。离、断等义如是。
§12
12. Idāni yasmā avigatataṇhā evaṃ phandanti ca lapanti ca, tasmā taṇhāvinaye samādapento ‘‘mamāyite’’ti gāthamāha. Tattha mamāyiteti taṇhādiṭṭhimamattehi ‘‘mama’’nti pariggahite vatthusmiṃ. Passathāti sotāre ālapanto āha. Etampīti etampi ādīnavaṃ. Sesaṃ pākaṭameva.
现在既然无根渴爱既陷溺又攀缘，故于渴爱制伏中生起‘我所有者’之偈曰。偈中‘我所有者’谓于渴爱及见解所执著之‘我’为所摄持。‘生者’谓口中于持者说话。‘此者’谓此即初始之烦恼。‘余者’谓剩余烦恼显然现前。
Dve mamattāti dve ālayā. Yāvatāti paricchedaniyamatthe nipāto. Taṇhāsaṅkhātenāti taṇhākoṭṭhāsena, saṅkhā saṅkhātanti atthato ekaṃ ‘‘saññānidānā hi papañcasaṅkhā’’tiādīsu (su. ni. 880) viya. Sīmakatanti aparicchedadosavirahitaṃ mariyādakataṃ ‘‘tiyojanaparamaṃ sīmaṃ sammannitu’’nti ādīsu (mahāva. 140) viya. Odhikatanti vacanaparicchedadosavirahitaṃ paricchedakataṃ sīmantarikarukkho viya. Pariyantakatanti paricchedakataṃ. Sīmantarikarukkho pana dvinnaṃ sādhāraṇaṃ, ayaṃ pana ekābaddhatālapanti viya katanti pariyantakataṃ. Pariggahitanti kālantarepi parāyattaṃ muñcitvā sabbākārena gahitaṃ. Mamāyitanti ālayakataṃ vassūpagataṃ senāsanaṃ viya. Idaṃ mamanti samīpe ṭhitaṃ. Etaṃ mamanti dūre ṭhitaṃ. Ettakanti parikkhāraniyamanaṃ ‘‘ettakampi nappaṭibhāseyyā’’ti viya. Ettāvatāti paricchedatthepi nipātaniyamanaṃ ‘‘ettāvatā kho mahānāmā’’ti viya. Kevalampi mahāpathavinti sakalampi mahāpathaviṃ.
‘我所有者’谓两种根所。‘至多’谓如句中所截断。‘渴含’者，谓渴聚合。‘渴’字根意聚合，如《相应部》中‘受缘心所增加纷杂’等文。《犍陀长部》作无截断不可敬称‘三由旬等极限界’文。‘边口叶’谓句法无截断，是截断，是边界。《大本议》谓边界树干。此树有两个通常状，是树枝绑定所成边界。‘摄持’谓超越时间范畴，全面摄持。‘我所有者’谓如守兵驻扎屋内。‘此者’谓就近立，‘彼者’谓远立。‘足量’谓出家已规，‘此量’谓句法规则。《太本议》谓大地等全体。
Aṭṭhasataṃ taṇhāvicaritanti aṭṭhuttarasataṃ taṇhāgamanavitthāraṃ. Aṭṭhuttarasataṃ kathaṃ hotīti ce? Rūpataṇhā…pe… dhammataṇhāti evaṃ cakkhudvārādīsu javanavīthiyā pavattā taṇhā ‘‘seṭṭhiputto, brāhmaṇaputto’’ti evamādīsu pitito laddhanāmā viya pitusadisārammaṇe bhūtā. Ettha ca rūpārammaṇā rūpe taṇhāti rūpataṇhā. Sā kāmarāgabhāvena rūpaṃ assādentī pavattamānā kāmataṇhā. Sassatadiṭṭhisahagatarāgabhāvena ‘‘rūpaṃ niccaṃ dhuvaṃ sassata’’nti evaṃ assādentī pavattamānā bhavataṇhā. Ucchedadiṭṭhisahagatarāgabhāvena ‘‘rūpaṃ ucchijjati vinassati pacchedaṃ bhavissatī’’ti evaṃ assādentī pavattamānā vibhavataṇhāti evaṃ tividhā hoti. Yathā ca rūpataṇhā, tathā saddataṇhādayopīti etāni aṭṭhārasa taṇhāvicaritāni honti. Tāni ajjhattarūpādīsu aṭṭhārasa, bahiddhārūpādīsu aṭṭhārasāti chattiṃsa, iti atītāni chattiṃsa, anāgatāni chattiṃsa, paccuppannāni chattiṃsāti aṭṭhasataṃ. Ajjhattikassa upādāya ‘‘asmī’’ti hoti, ‘‘itthasmī’’ti hotīti vā evamādīni ajjhattikarūpādinissitāni aṭṭhārasa, bāhirassupādāya iminā ‘‘asmī’’ti hoti, iminā ‘‘itthasmī’’ti hotīti bāhirarūpādinissitāni aṭṭhārasāti chattiṃsa. Iti atītāni chattiṃsa, anāgatāni chattiṃsa, paccuppannāni chattiṃsāti evampi aṭṭhasatataṇhāvicaritāni honti.
八百别渴爱谓八百又八百渴爱出现。问何以有八百八百？谓色界等六根门户中，以迅速道行之比喻，如‘城主子、婆罗门之子’等比所生色界境界。于此色见缴色者谓色渴爱。彼以欲爱着色而生，谓欲爱色。恒见着色谓恒住色。断见着色谓断灭后色。谓分裂之后有未来色。此三种谓色渴爱。亦如欲声等，与此类同，有十八种别渴爱。于内行等十八，于外行等十八，过去今来三世各十八，总八百。内行十八以自体为缘，谓‘我，我是’等内缘，外行以此缘外之境为缘。过去来今三世各十八，合为八百。
Vīsativatthukāsakkāyadiṭṭhīti rūpādīnaṃ pañcannaṃ khandhānaṃ ekekampi ‘‘rūpaṃ attato samanupassatī’’tiādinā (paṭi. ma. 1.130-131) nayena catudhā gāhavasena pavattāni vatthūni katvā uppannā vijjamānaṭṭhena sati khandhapañcakasaṅkhāte kāye diṭṭhīti sakkāyadiṭṭhi. Dasavatthukā micchādiṭṭhīti ‘‘natthi dinnaṃ, natthi yiṭṭha’’ntiādinayappavattā micchādiṭṭhi, ayāthāvadiṭṭhi virajjhitvā gahaṇato vā vitathā diṭṭhi micchādiṭṭhi, anatthāvahattā paṇḍitehi kucchitā diṭṭhītipi micchādiṭṭhi. Sā ayoniso abhinivesalakkhaṇā, parāmāsarasā, micchābhinivesapaccupaṭṭhānā, ariyānamadassanakāmatādipadaṭṭhānā, paramavajjāti daṭṭhabbā. Dasavatthukā antaggāhikā diṭṭhīti sassato loko, asassato loko, antavā loko’’ti ādinayappavattā ekekaṃ koṭṭhāsaṃ patiṭṭhaṃ katvā gahaṇavasena evaṃ pavattā diṭṭhi dasavatthukā antaggāhikā diṭṭhi. Yā evarūpā diṭṭhīti yā evaṃjātikā diṭṭhi. Diṭṭhigatanti diṭṭhīsu gataṃ. Idaṃ dassanaṃ dvāsaṭṭhidiṭṭhiantogadhattāti diṭṭhigataṃ, diṭṭhiyeva duratikkamanaṭṭhena gahanaṃ diṭṭhigahanaṃ tiṇagahanavanagahanapabbatagahanāni viya. Sāsaṅkasappaṭibhayaṭṭhena diṭṭhikantāraṃ corakantāravāḷakantāranirudakakantāradubbhikkhakantārā viya. Sammādiṭṭhiyā vinivijjhanaṭṭhena vilomanaṭṭhena ca diṭṭhivisūkāyikaṃ. Micchādassanañhi uppajjamānaṃ sammādassanaṃ vinivijjhati ceva vilometi ca. Kadāci sassatassa, kadāci ucchedassa gahaṇato diṭṭhiyā virūpaṃ phanditanti diṭṭhivipphanditaṃ. Diṭṭhigatiko hi ekasmiṃ patiṭṭhātuṃ na sakkoti. Kadāci sassataṃ anussarati, kadāci ucchedaṃ. Diṭṭhiyeva bandhanaṭṭhena saṃyojananti diṭṭhisaṃyojanaṃ. Susumārādayo viya purisaṃ ārammaṇaṃ daḷhaṃ gaṇhātīti gāho. Patiṭṭhahanato patiṭṭhāho. Ayañhi balavapavattibhāvena patiṭṭhahitvā gaṇhāti. Niccādivasena abhinivisatīti abhiniveso. Dhammasabhāvaṃ atikkamitvā niccādivasena parato āmasatīti parāmāso. Anatthāvahattā kucchito maggo, kucchitānaṃ vā apāyānaṃ maggoti kummaggo. Ayāthāvapathato micchāpatho. Yathā hi disāmūḷhena ‘‘ayaṃ asukagāmassa nāma patho’’ti gahitopi taṃ gāmaṃ na sampāpeti, evaṃ diṭṭhigatikena ‘‘sugatipatho’’ti gahitāpi diṭṭhi sugatiṃ na pāpetīti ayāthāvapathato micchāpatho. Micchāsabhāvato micchattaṃ. Tattheva paribbhamanato taranti ettha bālāti titthaṃ, titthañca taṃ anatthānañca āyatananti titthāyatanaṃ, titthiyānaṃ vā sañjātidesaṭṭhena nivāsaṭṭhānaṭṭhena ca āyatanantipi titthāyatanaṃ. Vipariyesabhūto gāho, vipariyesato vā gāhoti vipariyesaggāho. Asabhāvagāhoti viparītaggāho. ‘‘Anicce nicca’’nti ādinayappavattavasena parivattetvā gāho vipallāsaggāho. Anupāyagāho micchāgāho. Ayāthāvakasmiṃ vatthusmiṃ na sabhāvasmiṃ vatthusmiṃ tathaṃ yāthāvakaṃ sabhāvanti gāho ‘‘ayāthāvakasmiṃ yāthāvaka’’nti gāho. Yāvatāti yattakā. Dvāsaṭṭhidiṭṭhigatānīti brahmajāle (dī. ni. 1.29 ādayo) āgatāni dvāsaṭṭhidiṭṭhigatāni.
二十二种所缘及五蕴中，仅就色等各蕴，分别以『色从自身了知』等为说（见巴利大疑论第一百三十至一百三十一页），依此有四重住持义而行之的事相，因缘现前，与五蕴合称躯体见。二十种所缘见则是邪见，如『没有所得，无所行』等说，乃出于邪见；妄见除去，若说深藏或谬见亦是邪见；无义的见，贤者斥之为邪见。此二十种所缘见为内在状态的见，如常世间、非常世间、境内世界等说，分别设立，因藏持故如是称为内在状态见。此种见谓为本性如是；曰有此类见，即此生此起的见。所摄见中谓之见，即见所入处。此为六十二见中最深层的显示，谓见乃为难以超越的深层，如同稻草堆中深藏干草与野草、田野、森山等。此见因忧虑恐惧种种，犹如盗贼陷阱荆棘困阻饥饿般。正见则以除净与反向为治道的慧见。邪见生起即令正见能分别断除并逆转之。有时对常见或断见因深藏，出现见惑变乱，从而不能安住于某一所执。见不稳固，则生烦恼见的缠缚。惑匿门犹如厌恶所做人拘束障碍。此谓烦恼。超越法性，常恒持有，则为烦恼。无义惑则为邪道。故邪道如同行入毒道。譬如暗地中执为有路，实则不至于乡村，因惑而得邪道。邪性则为非真理。愚者在此徘徊，谓此见与彼见、此非义皆为彼所著也。贼窟、异端、邪地或称邪处。因常议论无常即为常破相之逆转，是谓灾害见。无计见即邪见。无义之事，非本性，谓其所依之有，亦言本性。此谓道业及果报皆邪道。故邪道如暗道，愚者往返其中，谓为圣地（净土），谓为彼处（善处），谓为此处，谓为异处，此异处称作邪境邪土。此谓邪见中之邪境界。六十二种见谓出自如是之见，见中所现各异。此合十法网所载六十二见等。
Acchedasaṃkinopi phandantīti acchinditvā pasayha balakkārena gaṇhissantīti uppannasaṃkinopi calanti. Acchindantepīti vuttanayena acchijjantepi. Acchinnepīti vuttanayena acchinditvā gahitepi. Vipariṇāmasaṃkinopīti parivattetvā aññathābhāvena āsaṃkinopi . Vipariṇāmantepīti viparivattanakālepi. Vipariṇatepīti viparivattitepi. Phandantīti calanti. Samphandantīti sabbākārena calanti. Vipphandantīti vividhākārena phandanti. Vedhantīti bhayaṃ disvā kampanti. Pavedhantīti chambhitattā bhayena visesena kampanti. Sampavedhantīti lomahaṃsanabhayena sabbākārena kampanti. Phandamāneti upayogabahuvacanaṃ. Appodaketi mandodake. Parittodaketi luḷitodake. Udakapariyādāneti khīṇodake. Balākāhi vāti vuttāvasesāhi pakkhijātīhi. Paripātiyamānāti vihiṃsiyamānā ghaṭṭiyamānā. Ukkhipiyamānāti kaddamantarato nīhariyamānā giliyamānā vā. Khajjamānāti khādiyamānā. Phandanti kākehi. Samphandanti kulalehi. Vipphandanti balākāhi. Vedhanti tuṇḍena gahitakāle maraṇavasena. Pavedhanti vijjhanakāle. Sampavedhanti maraṇasamīpe.
「断裂动摇」者，谓断绝后仍用力缠持，故虽断而动摇。言断者为分解断裂之意。言动者为流动之意。断裂动摇，即断裂后继续保持缠持动摇。言变动连缠者，为转变而异缠持。变动时即于转变过程中。言断裂动摇为流转摇动。言触动者，见恐怖而颤栗。言震怖者，惊惧尤甚而战栗。言全震怖者，似鸡皮疙瘩恐怖而浑身颤栗。断裂动摇为复数用法。言缺水者，为水罐中余存之少量。言满水者，为水溢满之意。言退水者，为溢出水减少。言力或风等因素，谓随风吹动。言恶害者，为破坏伤害。言突起者，为从洞中弹出，或吞入。言腐败者，为被啃食。断裂者谓乌鸦咬断，复合为紧缠和破裂。触处者，谓咬住喉咙时临死临灭。震动时亦有断裂动摇。
Passitvāti aguṇaṃ passitvā. Tulayitvāti guṇāguṇaṃ tulayitvā. Tīrayitvāti guṇāguṇaṃ vitthāretvā. Vibhāvayitvāti vatthuhānabhāgiṃ muñcitvā vajjetvā. Vibhūtaṃ katvāti nipphattiṃ pāpetvā āveṇikaṃ katvā. Atha vā saṃkiṇṇadosaṃ mocetvā vatthuvibhāgakaraṇena passitvā. Aparicchedadosaṃ mocetvā pamāṇakaraṇavasena tulayitvā. Vatthudosaṃ mocetvā vibhāgakaraṇavasena tīrayitvā. Sammohadosaṃ mocayitvā aggavibhāgakaraṇavasena vibhāvayitvā. Ghanadosaṃ mocetvā pakativibhāgakaraṇena vibhūtaṃ katvā. Pahāyāti pajahitvā. Paṭinissajjitvāti nissajjitvā. Amamāyantoti taṇhādiṭṭhīhi ālayaṃ akaronto. Agaṇhantoti diṭṭhiyā pubbabhāge paññāya taṃ na gaṇhanto. Aparāmasantoti vitakkena ūhanaṃ akaronto. Anabhinivesantoti niyāmokkantidiṭṭhivasena nappavisanto.
「观看」谓观察无功用者。比较谓较量功与过。分明则谓详察功过。现量则谓弃断失部分，依现法分辨。成无则谓达到消灭虚空之境。或者解除混杂过失，依分辨所理由此观察。消除不明过失，依测量尺度予以比较。解除所缘过失，依分类方法详细辨析。解除迷惑过失，依首位差别分辨。解除坚固过失，依渐次层次分解为消灭。舍弃即放弃。难舍谓了然舍弃。无欺即不引贪欲等见而起烦恼。无受即先前因见勿纳不执。无疏即不起疑虑猜疑。无缠即因见际圣者无进入其境界。
Akubbamānoti pariggāhataṇhāvasena akaronto. Ajanayamānoti ponobhavikataṇhāvasena ajanayamāno. Asañjanayamānoti visesena asañjanayamāno. Anibbattayamānoti patthanātaṇhāvasena na nibbattayamāno. Anabhinibbattayamānoti sabbākārena na abhinibbattayamāno. Upasaggavasena vā etāni padāni vaḍḍhitāni. Evamettha paṭhamagāthāya assādaṃ.
「不动心」谓不会被贪欲缠缚搅扰。不生产心指不因轮回之贪着而起心。不混心谓不混乱专注。不造心谓无生成。非还灭心谓不会堕入灭尽。无相续心谓不随顺一切诸法。由此依止，此数词增广。如初诗所得。
§13
13. Tato parāhi catūhi gāthāhi ādīnavañca dassetvā idāni saupāyaṃ nissaraṇaṃ nissaraṇānisaṃsañca dassetuṃ, sabbāhi vā etāhi kāmānaṃ ādīnavaṃ okāraṃ saṃkilesañca dassetvā idāni nekkhamme ānisaṃsaṃ dassetuṃ ‘‘ubhosu antesū’’ti gāthādvayamāha. Tattha ubhosu antesūti phassaphassasamudayādīsu dvīsu, dvīsu paricchedesu. Vineyya chandanti chandarāgaṃ vinetvā. Phassaṃ pariññāyāti cakkhusamphassādiphassaṃ, phassānusārena vā taṃsampayutte sabbepi arūpadhamme, tesaṃ vatthudvārārammaṇavasena rūpadhamme cāti sakalampi nāmarūpaṃ tīhi pariññāhi parijānitvā. Anānugiddhoti rūpādīsu sabbadhammesu agiddho. Yadattagarahī tadakubbamānoti yaṃ attanā garahati, taṃ akurumāno. Na limpatī diṭṭhasutesu dhīroti so evarūpo dhitisampanno dhīro diṭṭhesu ca sutesu ca dhammesu dvinnaṃ lepānaṃ ekenāpi lepena na limpati, ākāsamiva nirupalitto accantavodānappatto hoti.
十三。接续之后，四偈示现烦恼，与今顺其便示宁静及离欲之因。藉此示现诸欲之烦恼及杂染，如今显示出出家之因。二偈谓『于二种缘起——触与受生起二节』，并二节所属。抛弃欲念谓断除爱欲。觉知触境，即眼触等诸触及其所缘心俱之成为非色法一切法门，借诸所缘色法门。于诸色法门不加热恼。于所缘法不染着。谓心证识于所分别知色界诸事理。断无欲谓于色等诸法不染热。于所摄法不染也。不染着谓不贪着。所执所摈皆不受。心住等于清净无染。聪明睿智谓视见如是，心坚如空虚寂静，无有污迹。
Phasso eko antoti phasso ekaparicchedo. Phusatīti phasso. Svāyaṃ phusanalakkhaṇo, saṅghaṭṭanaraso, sannipātapaccupaṭṭhāno, āpāthagatavisayapadaṭṭhāno. Ayañhi arūpadhammopi samāno ārammaṇe phusanākāreneva pavattatīti phusanalakkhaṇo. Ekadeseneva anallīyamānopi rūpaṃ viya cakkhuṃ, saddo viya ca sotaṃ cittaṃ ārammaṇañca saṅghaṭṭetīti saṅghaṭṭanaraso, vatthārammaṇasaṅghaṭṭanato vā uppannattā sampattiatthenapi rasena ‘‘saṅghaṭṭanaraso’’ti veditabbo. Vuttañhetaṃ aṭṭhakathāyaṃ –
触为一节，谓触为一段。触者谓触。自身能触之义，存在会合，依于方所而起。此即触。此触与无色法相应，因缘而起所切触之因。内一处虽无破碎，犹如眼、耳为所摄，心亦会合所缘如觉察。因所缘会聚而生乐，故名会集乐。论释云曰——
‘‘Catubhūmakaphasso no phusanalakkhaṇo nāma natthi, saṅghaṭṭanaraso pana pañcadvārikova hoti. Pañcadvārikassa hi phusanalakkhaṇotipi saṅghaṭṭanarasotipi nāmaṃ. Manodvārikassa phusanalakkhaṇotveva nāmaṃ, na saṅghaṭṭanaraso’’ti (dha. sa. aṭṭha. 1, kāmāvacarakusala, dhammuddesakathā).
『四种境界触』并无所谓触的特征，然而『结合的味』却如同五重门一样存在。五重门既具触的特征，也具有结合的味。心门之故只称为触的特征，而不是结合的味。此为《喜欲善行经义》之解释。
Idañca vatvā idaṃ suttaṃ (mi. pa. 2.3.8) ābhataṃ –
说了这些，这部经（《中部相应篇》二卷第三章第八节）因此而成。
‘‘Yathā, mahārāja, dve meṇḍā yujjheyyuṃ, yathā eko meṇḍo, evaṃ cakkhu daṭṭhabbaṃ. Yathā dutiyo meṇḍo, evaṃ rūpaṃ daṭṭhabbaṃ. Yathā tesaṃ sannipāto, evaṃ phasso daṭṭhabbo. Evaṃ phusanalakkhaṇo ca phasso saṅghaṭṭanaraso ca. Yathā, mahārāja, dve sammā vajjeyyuṃ, dve pāṇī vajjeyyuṃ. Yathā eko pāṇi, evaṃ cakkhu daṭṭhabbaṃ. Yathā dutiyo pāṇi, evaṃ rūpaṃ daṭṭhabbaṃ. Yathā tesaṃ sannipāto, evaṃ phasso daṭṭhabbo. Evaṃ phusanalakkhaṇo ca phasso saṅghaṭṭanaraso cā’’ti vitthāro.
如是说：大王，若有两只土团相斗，如同一只土团，则眼须根据此见；若有第二只土团，根据此即见形色；若二者结合，即见触。此触既为触的特征，也是结合的味。如同大王，两只尖锐棒相打，两只手掌相击：单一手掌即见眼识；第二手掌即见形色；二者相合即见触。此触既为触的特征，也含结合的味。这是详细说明。
Yathā vā ‘‘cakkhunā rūpaṃ disvā’’tiādīsu (dha. sa. 1352, 1354) cakkhuviññāṇādīni cakkhuādināmena vuttāni, evamidhāpi tāni cakkhuādināmeneva vuttānīti veditabbāni. Tasmā ‘‘evaṃ cakkhu daṭṭhabba’’ntiādīsu evaṃ cakkhuviññāṇaṃ daṭṭhabbanti iminā nayena attho veditabbo. Evaṃ sante cittārammaṇasaṅghaṭṭanato imasmimpi sutte kiccaṭṭheneva rasena ‘‘saṅghaṭṭanaraso’’ti siddho hoti. Tiṇṇaṃ sannipātasaṅkhātassa pana attano kāraṇassa vasena paveditattā sannipātapaccupaṭṭhāno. Ayañhi tattha tattha ‘‘tiṇṇaṃ saṅgati phasso’’ti evaṃ kāraṇasseva vasena paveditoti. Imassa ca suttapadassa tiṇṇaṃ saṅgatiyā phassoti ayamattho, na saṅgatimattameva phasso.
又如『用眼见形色』等（《中部相应篇》1352节、1354节）中，眼识等称为眼等根，依此类推，此处意指眼识等称谓。由此『应当用眼见』等词句，意在指此眼识。如此情形下，由心及其境的结合缘起，在此经中以结合味感受为核心，故称为『结合的味』。这三者结合所缘，由其自性而被表明，故称为『三者结合触』，此为依据缘起说示。此处每处皆言『三者结合触』，表明缘起情况，非仅指结合境界。
Evaṃ paveditattā pana tenevākārena paccupaṭṭhātīti ‘‘sannipātapaccupaṭṭhāno’’ti vutto. Phalaṭṭhena pana paccupaṭṭhānenesa vedanāpaccupaṭṭhāno nāma hoti. Vedanaṃ hesa paccupaṭṭhāpeti, uppādetīti attho. Uppādayamāno ca yathā bahiddhā uṇhapaccayāpi samānā lākhāsaṅkhātadhātunissitā usmā attano nissaye mudubhāvakārī hoti, na attano paccayabhūtepi bahiddhā vītaccitaṅgārasaṅkhāte uṇhabhāve. Evaṃ vatthārammaṇasaṅkhātaaññapaccayopi samāno cittanissitattā attano nissayabhūte citte eva esa vedanuppādako hoti, na attano paccayabhūtepi vatthumhi ārammaṇevāti veditabbo. Tajjena samannāhārena pana indriyena ca parikkhate visaye anantarāyena uppajjanato esa ‘‘āpāthagatavisayapadaṭṭhāno’’ti vuccati.
既然如是被诠释，当此条件相应便产生依存，此即称为『结合依存』。其结果则称为『依存伴随』，即伴随受的缘起。受为依存所引发，有生的意。生起时，如同身体外因热所致之湿气自生，非外因之火生，故应理解为依存缘生，不是外物缘起。因此凭此资具，及依根相续在境界上不断生起，此即为『依止境界处』。
Phasso yato samudeti uppajjati, so ‘‘phassasamudayo’’ti vuccati. Vuttañhetaṃ – ‘‘saḷāyatanapaccayā phasso’’ti (mahāva. 1; vibha. 225). Atītaduko kālavasena vutto. Vedanāduko ‘‘upekkhā pana santattā, sukhamicceva bhāsitā’’ti (vibha. aṭṭha. 232) vuttattā upekkhāvedanaṃ sukhameva katvā sukhadukkhavasena, nāmarūpaduko rūpārūpavasena, āyatanaduko saṃsārapavattivasena, sakkāyaduko pañcakkhandhavasena vuttoti veditabbo. Tattha sukhayatīti sukhā. Vedayatīti vedanā. Dukkhayatīti dukkhā. Namanalakkhaṇaṃ nāmaṃ. Ruppanalakkhaṇaṃ rūpaṃ. Cakkhāyatanādīni cha ajjhattikāni. Rūpāyatanādīni cha bāhirāni. Rūpakkhandhādayo pañcakkhandhā vijjamānaṭṭhena sakkāyo. Avijjākammataṇhāāhāraphassanāmarūpā sakkāyasamudayo.
触因缘生起，称为触之生起。经中称：『此触因六处而有』（《大毗婆舍那论》1卷，第225页）。过去苦的时代曾有此说。受苦则说：“平等无喜，欲得乐报”，由此平等受变为快乐，快乐与苦的对立，说名身心苦；色与非色的对立，名色苦；六处障碍生起的轮回，名六处苦；五蕴聚合之苦，名为苦集。此处指出，所谓快乐，是指乐；受，是指受用；苦，是指苦。名称之义为名，物之义为色。眼等六处为内在而眼界外色为外在。色蕴等五蕴聚合生灭构成我。无明、业、渴、取、触、名色乃我集生起之因。
Cakkhusamphassoti cakkhatīti cakkhu, rūpaṃ assādeti vibhāveti cāti attho. Cakkhuto pavatto samphasso cakkhusamphasso. So pana attanā sampayuttāya vedanāya sahajātaaññamaññanissayavipākaāhārasampayuttaatthiavigatavasena aṭṭhadhā paccayo hoti. Suṇātīti sotaṃ. Taṃ sasambhārasotabilassa anto tanutambalomācite aṅguliveṭhakasaṇṭhāne padese sotaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati. Sotato pavatto samphasso sotasamphasso. Ghānasamphassādīsupi eseva nayo. Ghāyatīti ghānaṃ . Taṃ sasambhārabilassa anto ajapadasaṇṭhāne padese ghānaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati. Jīvitamavhāyatīti jivhā, sāyanaṭṭhena vā jivhā. Sā sasambhārajivhāya atiaggamūlapassāni vajjetvā uparimatalamajjhe bhinnauppaladalaggasaṇṭhāne padese jivhāviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānā tiṭṭhati. Kucchitānaṃ sāsavadhammānaṃ āyoti kāyo. Āyoti uppattideso. Yāvatā imasmiṃ kāye upādiṇṇapavatti nāma atthi, tattha yebhuyyena kāyappasādo kāyaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamāno tiṭṭhati. Munātīti mano, vijānātīti attho. Manoti sahāvajjanabhavaṅgaṃ; manato pavatto samphasso manosamphasso.
“眼触”者，即眼能触及之物，眼色。其义为眼接触物色，辨明差别。此处眼根起触即称眼触。此触缘于自身而起，与先天感受相依，具八因缘，缘起关系理清楚。耳听者谓耳根。耳在六根中，以细软之结构，位于指端间关节之处，眼识等随其性质，得以成立物体之眼之门。耳根起触称耳触。嗅触等亦同理。嗅为鼻。鼻根亦于无毛足部位，位于嘴唇根之处，嗅识等随其性质，成立物体之鼻之门。舌动谓舌根，舌以枝节叶状结构，位于口腔中间莲叶状之处，舌识随其性质，成立物体之舌之门。身触者，谓身。身以关节所在贯穿五阴根本，置于上中软叶之间莲叶片条状之处，身识等随其性质成立物体之身之门。意触者，谓心，谓认知。心即伴随观察界相续之心处流；由心所发起之触即谓心触。
Chabbidhampi phassaṃ duvidhameva hotīti dassetuṃ ‘‘adhivacanasamphasso paṭighasamphasso’’ti āha . Manodvāriko adhivacanasamphasso. Pañcadvāriko vatthārammaṇādipaṭighena uppajjanato paṭighasamphasso.
触有六种，但分两类，以示其异称曰“根触”和“境触”。心根起之触为“根触”；五根接触外物及形状等由境产生之触为“境触”。
Sukhavedanāya ārammaṇe sukhavedanīyo. Dukkhavedanāya ārammaṇe dukkhavedanīyo. Adukkhamasukhavedanāya ārammaṇe adukkhamasukhavedanīyo. Tattha sukhayatīti sukhaṃ, yassuppajjati, taṃ sukhitaṃ karotīti attho. Suṭṭhu vā khanati, khādati ca kāyacittābādhanti sukhaṃ. Dukkhayatīti dukkhaṃ, yassuppajjati, taṃ dukkhitaṃ karotīti attho. Na dukkhaṃ na sukhanti adukkhamasukhaṃ, ma-kāro padasandhivasena vutto.
以乐感受为缘起之乐感受者为“乐感受”。以苦感受为缘起之苦感受为“苦感受”。以非乐非苦感受为缘起之非乐非苦感受为“非乐非苦感受”。其中，所谓乐者，谓生起而使快乐之意；此乐感受由身心无苦之安适所成。所谓苦者，谓生起而使痛苦之意；苦感受即令苦之感受。非乐非苦者，既非苦亦非乐，谓中立之感受如休止时感觉，犹如词语中所说无苦乐之感。
Kusalotiādayo jātivasena vuttā. Tattha kusaloti ekavīsatikusalacittasampayutto. Akusaloti dvādasākusalacittasampayutto. Abyākatoti avasesavipākakiriyābyākatacittasampayutto.
“善”等词如初生时即有约定俗成之义。善谓含二十一种善心相随。恶谓含十二种恶心相随。未表述谓涵盖未尽果报及业力之不确定心相随。
Puna bhavappabhedavasena niddisanto ‘‘kāmāvacaro’’tiādimāha. Catupaññāsakāmāvacaracittasampayutto kāmāvacaro. Kāmaṃ pahāya rūpe avacaratīti rūpāvacaro, kusalābyākatavasena pañcadasarūpāvacaracittasampayutto. Kāmañca rūpañca pahāya arūpe avacaratīti arūpāvacaro, kusalābyākatavasena dvādasārūpāvacaracittasampayutto.
再次以生存类别加以说明“欲界行为”等。五十四种欲界行为含五十四善心相随者为欲界行为。弃欲行色界者为色界行为，含十五善或未表述心经相随。弃欲更离色而入无色界者为无色界行为，含十二善或未表述心经相随。
Idāni abhinivesavasena dassento ‘‘suññato’’tiādimāha. Tattha suññatoti rāgadosamohehi suññattā suññato. Rāgadosamohanimittehi animittattā animitto. Rāgadosamohapaṇidhīnaṃ abhāvato appaṇihitoti vuccati.
今以断除执著示现“空”等。空者，谓由贪嗔痴即烦恼之灭，得至空寂无有之境称为空。无相曰无因缘即缘起之无相故为无相。无有欲望、贪嗔痴等烦恼心已灭结果，故谓无所染著、无染执等。
Idāni vaṭṭapariyāpannaapariyāpannavasena dassento ‘‘lokiyo’’tiādimāha. Loko vuccati lujjanapalujjanaṭṭhena vaṭṭaṃ , tasmiṃ pariyāpannabhāvena loke niyuttoti lokiyo. Uttiṇṇoti uttaro, loke apariyāpannabhāvena lokato uttaroti lokuttaro. Phusanāti phusanākāro. Samphusanā samphusitattanti upasaggena padaṃ vaḍḍhitaṃ.
如今如是观察，谓之“俗世”，即以轮转的有为和无为状态观察。“世”称为由污染与不净所构成的轮转，在此轮转中，因其包围性质，故称为世间。“超越”谓上方、超越于世间的；因世间缺少包围之故而谓之超越世间。触，谓前触之形态。合触，即合触本性，是由前缀加成形成的词。
Evaṃ ñātaṃ katvāti evaṃ pākaṭaṃ katvā jānanto tīreti tīrayati, upari vattabbākārena cinteti. Aniccantikatāya ādiantavantatāya ca aniccato tīreti. Uppādavayapaṭipīḷanatāya dukkhavatthutāya ca dukkhato. Paccayayāpanīyatāya rogamūlatāya ca rogato. Dukkhatāsūlayogitāya kilesāsucipaggharatāya uppādajarābhaṅgehi uddhumātaparipakkapabhinnatāya ca gaṇḍato. Pīḷājanakatāya antotudanatāya dunnīharaṇīyatāya ca sallato. Vigarahaṇīyatāya avaḍḍhiāvahanatāya aghavatthutāya ca aghato. Aseribhāvajanakatāya ābādhapadaṭṭhānatāya ca ābādhato. Avasatāya avidheyyatāya ca parato. Byādhijarāmaraṇehi lujjanapalujjanatāya palokato. Anekabyasanāvahanatāya ītito. Aviditānaṃyeva vipulānaṃ anatthānaṃ āvahanato sabbūpaddavavatthutāya ca upaddavato. Sabbabhayānaṃ ākaratāya ca dukkhavūpasamasaṅkhātassa paramassāsassa paṭipakkhabhūtatāya ca bhayato. Anekehi anatthehi anubaddhatāya dosūpasaṭṭhatāya, upasaggo viya anadhivāsanārahatāya ca upasaggato. Byādhijarāmaraṇehi ceva lābhādīhi ca lokadhammehi pacalitatāya calato. Upakkamena ceva sarasena ca pabhaṅgupagamanasīlatāya pabhaṅguto. Sabbāvatthāvinipātitāya, thirabhāvassa ca abhāvatāya adhuvato. Atāyanatāya ceva alabbhaneyyakhematāya ca atāṇato. Allīyituṃ anarahatāya, allīnānampi ca leṇakiccākāritāya aleṇato. Nissitānaṃ bhayasārakattābhāvena asaraṇato. Yathāparikappitehi dhuvasubhasukhattabhāvehi rittatāya rittato. Rittatāyeva tucchato, appakattā vā. Appakampi hi loke ‘‘tuccha’’nti vuccati. Sāminivāsivedaka kārakādhiṭṭhāyakavirahitatāya suññato.
如是觉知，则称为知晓，既然已明了此义，则称之为了知。对无常性、始终终结性等，谓为无常。因生起与灭尽的相续痛苦而谓为苦。因缘生灭综摄，称其为病因。因痛苦本质及烦恼染污，称为缠绵。因由生起、老灭、破坏之法，谓为结节。因苦、烦恼之生及内忧，谓为内苦。因受不易考察、难以领悟之苦，谓为苦苦。因痛苦之消除、苦痛加剧、及其恶根所生之变化，谓为苦患。因痛苦生起与忧郁之苦，及苦苦之无常，谓为苦恶。由拘碍、痛苦、恶业、苦所阻，其状如刺痛之苦。因痛苦之变化、恶增、苦根坏灭，谓为恶痛。因生不调、不安、与苦相违，谓为不调。由内忧、烦恼侵扰，谓为不稳。因破坏性之病及诸恶行，谓为灾难。因众多恶习生起，谓为多恶劫。因无知及其众多无益之物所催，谓为诸恶劫。由诸恐怖、苦解脱时之悲伤及极恶，其害甚剧，谓为大恐怖。因诸恶事纠缠及烦恼围困，谓为累障。烦恼亲和及无碍相似，谓为亲和。由病、老、死及因利所动，谓为世事无常。由退转及化至，谓为迁流。因退转、除净及灭，谓为灭灭。由流离与消散，谓为消散。诸有事之无常性，及生起与灭尽，谓为常诸相。由生灭无常，谓为体诸相。由破坏不久，谓为暂诸相。以长远及不断断，谓为续诸相。由生起和灭尽为纲常，谓为法。由执着行为习气而生，谓为习气生起。本质如病根，谓为病之根本。由老死所成，谓为老死。由悲伤、忧恼及疲劳所成，谓为苦难。诸流毒侵扰谓为毒害。由缘生法加持，谓为加持。由恶根战斗者，谓为魔军。由生、老、病、死的变化，谓为生死变化。由忧伤及极苦所成，谓为忧伤苦难。由欲、见受难所成，谓为染污。无明、行为、欲及六入为生起，谓为生起。由诸苦果断灭，谓为止息。从触感所生之爱欲为甜美，从触感逆转谓为痛苦。由两者分别死入，即谓渡越。此诸义全部皆称为渡，且各处渡之含义皆应观察。
Sayañca asāmikabhāvāditāya anattato. Pavattidukkhatāya, dukkhassa ca ādīnavatāya ādīnavato. Atha vā ādīnaṃ vāti gacchati pavattatīti ādīnavo, kapaṇamanussassetaṃ adhivacanaṃ. Khandhāpi ca kapaṇāyevāti ādīnavasadisatāya ādīnavato. Jarāya ceva maraṇena cāti dvedhā pariṇāmapakatitāya vipariṇāmadhammato. Dubbalatāya, pheggu viya sukhabhañjanīyatāya ca asārakato. Aghahetutāya aghamūlato. Mittamukhasapatto viya vissāsaghātitāya vadhakato. Vigatabhavatāya vibhavasambhūtatāya ca vibhavato. Āsavapadaṭṭhānatāya sāsavato. Hetupaccayehi abhisaṅkhatatāya saṅkhatato. Maccumārakilesamārānaṃ āmisabhūtatāya mārāmisato. Jātijarābyādhimaraṇapakatitāya jātijarābyādhimaraṇadhammato. Sokaparidevaupāyāsahetutāya sokaparidevaupāyāsadhammato. Taṇhādiṭṭhiduccaritasaṃkilesānaṃ visayadhammatāya saṃkilesadhammato. Avijjākammataṇhāsaḷāyatanavasena uppattito samudayato. Tesaṃ abhāvena atthaṅgamato. Phasse chandarāgavasena madhurassādena assādato. Phassassa vipariṇāmena ādīnavato. Ubhinnaṃ nissaraṇena nissaraṇato tīretīti sabbesu ca imesu ‘‘tīretī’’ti pāṭhaseso daṭṭhabbo.
弃舍，谓与过去的贪恋断尽。消散，谓如水面波动消失。灭尽，谓达成终止。无所依往，谓步向无所依。圣道导师以断除贪、痴根本，即断根为目标。树根被拔即谓断根。如拔起棕榈树根，不再生该棕榈树，像这样由圣道导师所断除的根本烦恼及色法的根基，上世所生诸根基均被断除，称为断根。此谓“断根性”。“断根”的含义，谓某人心所依止的缠结被断灭。断尽作果，谓果报显现，并由行接续而成。心、行离散时，谓“断根”。又如园中由水滋养后的熄灭炭火安稳，谓作灭尽。水淋灭炭火，谓为安稳。因蔬种之因被除灭，谓为无再生。干枯树无须枝叶，谓断株。由智火熄灭之意，如斯解释诸义，如此者谓解说。
Pajahatīti sakasantānato nīharati. Vinodetīti tudati. Byantiṃ karotīti vigatantaṃ karoti. Anabhāvaṃ gametīti anu anu abhāvaṃ gameti. Ariyamaggasatthena ucchinnaṃ taṇhāavijjāmayaṃ mūlametesanti ucchinnamūlā. Tālavatthu viya nesaṃ vatthu katanti tālāvatthukatā. Yathā hi tālarukkhaṃ samūlaṃ uddharitvā tassa vatthumatte tasmiṃ padese kate na puna tassa tālassa uppatti paññāyati, evaṃ ariyamaggasatthena samūle rūpādirase uddharitvā tesaṃ pubbe uppannapubbabhāvena vatthumatte cittasantāne kate sabbepi te ‘‘tālāvatthukatā’’ti vuccanti. Yassesoti yassa puggalassa eso gedho. Samucchinnoti ucchinno. Vūpasantoti phalena vūpasanto. Paṭipassaddhoti paṭipassaddhippahānena paṭipassambhito. Upasaggena vā padaṃ vaḍḍhitaṃ. Abhabbuppattikoti puna uppajjituṃ abhabbo. Ñāṇagginā daḍḍhoti maggañāṇagginā jhāpito. Atha vā visanikkhittaṃ bhājanena saha chaḍḍitaṃ viya vatthunā saha pahīno. Mūlacchinnavisavalli viya samūlacchinnoti samucchinno. Uddhane udakaṃ siñcitvā nibbāpitaaṅgāraṃ viya vūpasanto. Nibbāpitaaṅgāre patitaudakaphusitaṃ viya paṭipassaddho. Aṅkuruppattiyā hetucchinnabījaṃ viya abhabbuppattiko. Asanipātavisarukkho viya ñāṇagginā daḍḍhoti evameke vaṇṇayanti.
无染根，谓因除根而断除余粘。乐根，谓于诸境生乐。放弃，谓舍弃执着。消除无常苦，是苦之危险。又不如意所应谓危险，称为危险法。五蕴也是如此危险。由衰老与死的二重变异，称为变异法。软弱及使乐生之故，无自体。由恶因生及恶根所成，无本体。与朋友反目之信赖破坏，是害。由失去财产及财富而生，是贫穷。由流毒所起，谓为流。由烦恼所生，是恶根。老病死变异，三者变故成。由悲伤、哀痛、劳苦所成苦的根本。欲、见等恶行的客体所成的染污。由无明、行为、欲及根本层面生起的兴盛。因其无常灭故而断灭。由触感的爱欲、甘甜所亲近，及其逆转谓为苦。由二者所带来之无所依往，谓为渡越。此诸义皆谓渡越，最终必须认识此“渡”之义。
Vītagedhoti idaṃ sakabhāvapariccajanavasena vuttaṃ. Vigatagedhoti idaṃ ārammaṇe sālayabhāvapariccajanavasena. Cattagedhoti idaṃ puna anādiyanabhāvadassanavasena. Muttagedhoti idaṃ santatito vinimocanavasena. Pahīnagedhoti idaṃ muttassāpi kvaci anavaṭṭhānadassanavasena. Paṭinissaṭṭhagedhoti idaṃ ādinnapubbassa nissaggadassanavasena vuttaṃ. Vītarāgo vigatarāgo cattarāgoti vuttanayena yojetabbaṃ. Tattha gijjhanavasena gedho. Rañjanavasena rāgo. Nicchātoti nittaṇho. ‘‘Nicchado’’tipi pāṭho, taṇhāchadanavirahitoti attho. Nibbutoti nibbutasabhāvo. Sītibhūtoti sītasabhāvo. Sukhapaṭisaṃvedīti kāyikacetasikasukhaṃ anubhavanasabhāvo. Brahmabhūtenāti uttamasabhāvena. Attanāti cittena.
无染，谓由断除依止而生。除染，谓由念处等出离而断。断绝，谓由无始无终断绝生灭。解脱，谓由不断涅槃。弃除，谓由断除前世所执止。反弃，谓由放下失去。无贪，谓无欲。无烦恼，谓无恼。四无贪，谓无四欲漏。鸦蝙蝠比喻无染，即为鸦。依喜乐比喻为爱。《出离意趣》谓无染。至于“结净”，亦谓无染。涅槃谓有涅槃相。冷相谓有安冷法。乐受谓身心受乐。梵行谓有上法相。己谓心识。种种如是，犹如比喻所说明。
Katattā cāti pāpakammānaṃ katabhāvena ca. Akatattā cāti kusalānaṃ akatabhāvena ca. Kataṃ me kāyaduccaritaṃ, akataṃ me kāyasucaritantiādayo dvāravasena avirativirativasena kammapathavasena ca vuttā. Sīlesumhi na paripūrakārītiādayo catupārisuddhisīlavasena. Jāgariyamananuyuttoti pañcajāgaraṇavasena. Satisampajaññenāti sātthakādisampajaññavasena . Cattāro satipaṭṭhānātiādayo bodhipakkhiyadhammā lokiyalokuttaravasena. Dukkhaṃ me apariññātantiādayo cattāro ariyasaccavasena vuttāti veditabbaṃ. Te atthato tattha tattha vuttanayattā pākaṭāyeva.
作，谓一切恶业之作意。不作，谓诸善业不作意。谓我身体分别为恶或善之道，依止于四净。警觉亲近，谓五种觉醒。正念正智，谓正见止观等。四念处等，谓具足正道世出之觉行。未证苦，谓四圣谛中苦之不解。此诸义皆应分别清楚，且对于其义均显明描述。
Dhīropaṇḍitoti satta padā vuttatthāyeva. Api ca dukkhe akampiyaṭṭhena dhīro. Sukhe anuppilavaṭṭhena paṇḍito. Diṭṭhadhammikasamparāyikatthe kataparicayaṭṭhena paññavā. Attatthaparatthe niccalaṭṭhena buddhimā. Gambhīrauttānatthe apaccosakkanaṭṭhena ñāṇī. Guḷhapaṭicchannatthe obhāsanaṭṭhena vibhāvī. Nikkilesabyavadānaṭṭhena tulāsadisoti medhāvī. Na limpatīti sajātiyā na limpati ākāse lekhā viya. Na palimpatīti visesena na limpati. Na upalimpatīti saññogo hutvāpi na limpati hatthatale lekhā viya. Alittoti saññogo hutvāpi na kilissati kāsikavatthe ṭhapitamaṇiratanaṃ viya. Apalittoti visesena na kilissati maṇiratane paliveṭhitakāsikavatthaṃ viya. Anupalittoti upagantvāpi na allīyati pokkharapatte udakabindu viya. Nikkhantoti bahi nikkhanto bandhanāgārato palāto viya. Nissaṭoti pāpapahīno amittassa paṭicchāpitakiliṭṭhavatthu viya. Vippamuttoti suṭṭhu mutto gayhūpage vatthumhi ratiṃ nāsetvā puna nāgamanaṃ viya. Visaññuttoti kilesehi ekato na yutto byādhinā muttagilāno viya. Vimariyādikatena cetasāti vigatamariyādakatena cittena, sabbabhavena sabbārammaṇena sabbakilesehi muttacittenāti attho.
关于智慧与聪明之义以七个词汇阐明。其义如是：坚定不动于苦难中的者谓之智慧；在安乐中未生骄慢者谓之聪明；对所见法的相续有彻底了解者谓之有智慧；对自身与他方不动摇者谓之聪明；对深远上界有洞察并能适宜教导者谓之知识广博；在隐匿隐藏之处能彰显真理者谓之辩别；博学多闻以细微区别说明道理者谓之才智过人；不粘染于同类之境如铁杵与铜丝不相黏；不同类之间犹如天上云彩不附着；不近因缘者虽有所接触却不沾染，如地上书写不褪；虽接种却不浑浊，如置于瓦器上的宝石；虽靠近却不混乱，如池水中的水珠；出离束缚如脱离缚牢奔走者；放弃恶行如断除敌人之污秽；完全解脱如从牢笼中获释酷爱而不留恋；去执着如病者虽患难仍能自在；心无疑惑与杂忧，固守庄重清净，如心无余尘尘垢。此即是智慧的义理。
§14
14.Saññaṃ pariññāti gāthāya pana ayaṃ saṅkhepattho – na kevalañca phassameva, api ca kho pana kāmasaññādibhedaṃ saññaṃ, saññānusārena vā pubbe vuttanayeneva nāmarūpaṃ tīhi pariññāhi parijānitvā imāya paṭipadāya catubbidhampi vitareyya oghaṃ, tato so tiṇṇogho taṇhādiṭṭhipariggahesu taṇhādiṭṭhikilesappahānena anupalitto khīṇāsavamuni rāgādisallānaṃ abbūḷhattā abbūḷhasallo, sativepullappattiyā appamatto caraṃ, pubbabhāge vā appamatto caranto tena appamādacārena abbūḷhasallo hutvā sakaparattabhāvādibhedaṃ nāsīsati lokamimaṃ parañca, aññadatthu carimacittanirodhā nirupādānova jātavedo parinibbātīti arahattanikūṭena desanaṃ niṭṭhāpesi, dhammanettiṭhapanameva karonto; na tu imāya desanāya maggaṃ vā phalaṃ vā uppādesi, khīṇāsavassa desitattāti.
在『识知分别』的偈文中指出，此处略说其义：不仅仅是指触感而已，亦指包括欲识等各类识知。依正当识知承继的传统，如前所述，根据三种识知对名色的认识。由此修行之路应分别四种波浪：随波、断波、不生波及灭波。由此通达，出离烦恼、贪嗔等诸烦恼，增进正念精进，证于无余涅槃；如火灭般破坏贪染之病。并以端正庄重的心，远离一切恶缘，超越一切烦恼，于一切法中清净智慧无碍，心不分别诸有法，于一切境中自由安住，即是阿拉汉果的教法究竟，此非重申此教义而立新法、道及果，乃实修中明证无余的境界。
Nīlādibhedaṃ ārammaṇaṃ sañjānātīti saññā. Sā sañjānanalakkhaṇā paccābhiññāṇarasā. Catubhūmikasaññā hi nosañjānanalakkhaṇā nāma natthi, sabbā sañjānanalakkhaṇāva. Yā panettha abhiññāṇena sañjānāti, sā paccābhiññāṇarasā nāma hoti. Tassā vaḍḍhakissa dārumhi abhiññāṇaṃ katvā puna tena abhiññāṇena taṃ paccābhijānanakāle, purisassa kāḷatilakādiabhiññāṇaṃ sallakkhetvā puna tena abhiññāṇena ‘‘asuko nāma eso’’ti tassa paccābhijānanakāle, rañño piḷandhanagopakabhaṇḍāgārikassa tasmiṃ tasmiṃ piḷandhane nāmapaṇṇakaṃ bandhitvā ‘‘asukaṃ piḷandhanaṃ nāma āharā’’ti vutte dīpaṃ jāletvā sāragabbhaṃ pavisitvā paṇṇaṃ vācetvā tassa tasseva piḷandhanassa āharaṇakāle ca pavatti veditabbā.
识知分别即是识知。识知的特征是知觉与对境之相应觉知。四境识知不属于识知的特征，故全面而言，所有识知均具识知之相。由此所识知者，因特别的觉知而得名「识知」。例如在对木头的增长有觉知，凭此觉知，当再次认识时察觉「这是阿苏寇木」。此时又凭此觉知，国王彼罗多那罕农仓库中用名字绑缚木材，说这是名为「阿苏寇彼罗多那」之木。先点燃薪火入炉藏胎，点火时木头唱歌，且在提取木材时亦能被察觉。
Aparo nayo – sabbasaṅgāhikavasena hi sañjānanalakkhaṇā saññā, punasañjānanapaccayanimittakaraṇarasā dāruādīsu tacchakādayo viya, yathāgahitanimittavasena abhinivesakaraṇapaccupaṭṭhānā hatthidassakaandho viya, ārammaṇe anogāḷhavuttitāya aciraṭṭhānapaccupaṭṭhānā vā vijju viya, yathāupaṭṭhitavisayapadaṭṭhānā tiṇapurisakesu migapotakānaṃ purisāti uppannasaññā viya. Yā panettha ñāṇasampayuttā hoti, sā ñāṇameva anuvattati, sasambhārapathavīādīsu sesadhammā pathavīādīni viyāti veditabbā.
另一面说，作为整体相连体的识知是识知，且识知为识知之条件和缘起，如木头等初起事物，犹如依靠僧院而生的盲人，因所依而彼生相似观念；又如熟悉之物附近生起，依止地而现的识知，如三草人群中生起之猎人意象。此外构成彼处的识知必与智慧相应，智慧随之而行，完整覆盖覆盖如地土等诸法。
Kāmapaṭisaññuttā saññā kāmasaññā. Byāpādapaṭisaññuttā saññā byāpādasaññā. Vihiṃsāpaṭisaññuttā saññā vihiṃsāsaññā. Tesu dve sattesupi saṅkhāresupi uppajjanti. Kāmasaññā hi piye manāpe satte vā saṅkhāre vā vitakkentassa uppajjati. Byāpādasaññā appiye amanāpe satte vā saṅkhāre vā kujjhitvā olokanakālato paṭṭhāya yāva vināsanā uppajjati. Vihiṃsāsaññā saṅkhāresu na uppajjati. Saṅkhāro hi dukkhāpetabbo nāma natthi. ‘‘Ime sattā haññantu vā, ucchijjantu vā, vinassantu vā, mā vā ahesu’’nti cintanakāle pana sattesu uppajjati. Nekkhammapaṭisaññuttā saññā nekkhammasaññā, sā asubhapubbabhāge kāmāvacarā hoti, asubhajhāne rūpāvacarā, taṃ jhānaṃ pādakaṃ katvā uppannamaggaphalakāle lokuttarā. Abyāpādapaṭisaññuttā saññā abyāpādasaññā, sā mettāpubbabhāge kāmāvacarā hoti, mettājhāne rūpāvacarā, taṃ jhānaṃ pādakaṃ katvā uppannamaggaphalakāle lokuttarā. Avihiṃsāpaṭisaññuttā saññā avihiṃsāsaññā, sā karuṇāpubbabhāge kāmāvacarā, karuṇājhāne rūpāvacarā, taṃ jhānaṃ pādakaṃ katvā uppannamaggaphalakāle lokuttarā. Yadā alobho sīsaṃ hoti, tadā itare dve tadanvāyikā bhavanti. Yadā mettā sīsaṃ hoti, tadā itare dve tadanvāyikā bhavanti. Yadā karuṇā sīsaṃ hoti, tadā itare dve tadanvāyikā bhavanti. Rūpārammaṇaṃ ārabbha uppannā saññā rūpasaññā. Saddasaññādīsupi eseva nayo. Idaṃ tassāyeva ārammaṇato nāmaṃ. Ārammaṇānaṃ vuttattā cakkhusamphassajādivatthūnipi vuttāneva honti.
于欲识识知者谓之欲识；于嗔识谓之嗔识；于害识谓之害识。在此识知与存在、形业互生。欲识常生于喜爱与赞赏的存在及形业，念头转向时予以生起；嗔识生于厌恶、恶意的存在与形业，取不定时即生，直到其消灭；害识则不生于形业。形业本无须生苦，然而念作思量时这些存在便起「愿此众生受害、毁灭、灭亡勿存」的念。舍识谓之舍识，初禅时断欲爱，色界中断不善心，禅定断患，一旦证果出世外。慈识谓之慈识，初禅断嗔，有慈悲，此禅定证果亦出世外。无害识谓之无害识，断害，有慈悲，此禅定果得证亦出世外。当无贪心当头，便产生余二种同样属性的识。慈识、舍识、无害识分别当头，互生二种同类识。起于色的识知谓之色识，声音、气味等亦如此；称为此类相关对象的识知之缘起名为识知所缘。视觉接触等即为如是。
Yā evarūpā saññāti aññāpi ‘‘paṭighasamphassajā saññā adhivacanasamphassajā saññā’’ti evamādikā veditabbā. Tattha adhivacanasamphassajā saññātipi pariyāyena chadvārikāyeva . Tayo hi arūpino khandhā sayaṃ piṭṭhivaṭṭakā hutvā attanā sahajātasaññāya ‘‘adhivacanasamphassajā saññā’’ti nāmaṃ karonti, nippariyāyena pana paṭighasamphassajā saññā nāma pañcadvārikā saññā, adhivacanasamphassajā saññā nāma manodvārikā saññā. Etā atirekasaññā pariggahitāti veditabbā.
此类识知谓之他类，包括反感接触识知与言语接触识知。言语接触识知则如六门之门扇，三无色蕴如盘旋之地壳，以自然生成之识命名为言语接触识知。而反感接触识知则如五门之门扇，称为感官之门扇识知。此为额外之识知类型，应当知晓其不同。
Saññāti sabhāvanāmaṃ. Sañjānanāti sañjānanākāro. Sañjānitattanti sañjānitabhāvo.
「想」谓称为意识的现象。想受意的造作。想体则指想的实在状态。
Avijjoghanti pūretuṃ ayuttaṭṭhena kāyaduccaritādi avindiyaṃ nāma, aladdhabbanti attho. Taṃ avindiyaṃ vindatīti avijjā. Tabbiparītato kāyasucaritādi vindiyaṃ nāma, taṃ vindiyaṃ na vindatīti avijjā. Khandhānaṃ rāsaṭṭhaṃ, āyatanānaṃ āyatanaṭṭhaṃ, dhātūnaṃ suññaṭṭhaṃ, indriyānaṃ adhipatiyaṭṭhaṃ, saccānaṃ tathaṭṭhaṃ aviditaṃ karotītipi avijjā. Dukkhādīnaṃ pīḷanādivasena vuttaṃ catubbidhaṃ atthaṃ aviditaṃ karotītipi avijjā. Antavirahite saṃsāre yonigatibhavaviññāṇaṭṭhitisattāvāsesu satte javāpetīti avijjā. Paramatthato avijjamānesu itthipurisādīsu javati, vijjamānesu khandhādīsu na javatīti avijjā. Api ca cakkhuviññāṇādīnaṃ vatthārammaṇānaṃ paṭiccasamuppādapaṭiccasamuppannānañca dhammānaṃ chādanatopi avijjā, taṃ avijjoghaṃ. Kāmoghavasena uttareyya. Bhavoghavasena patareyya. Diṭṭhoghavasena samatikkameyya. Avijjoghavasena vītivatteyya. Atha vā sotāpattimaggena pahānavasena uttareyya. Sakadāgāmimaggena pahānavasena patareyya. Anāgāmimaggena pahānavasena samatikkameyya. Arahattamaggena pahānavasena vītivatteyya. Atha vā ‘‘tareyyādipañcapadaṃ tadaṅgādipañcapahānena yojetabba’’nti keci vadanti.
「无明」谓不能充满（具足）身业恶行等行为所引起的不知，亦名为未获之义。所谓无明，即不得知之意。依反观，即身业清净诸善行所引不知之义，谓不知清净。此中，五蕴为体时，六入为根处，界为境界，根主为支配，诸谛亦如是而未知，皆为无明。谓苦等诸法因痛恼而说具四种含义而未认识，亦名无明。不离轮回，依因缘生成之识于生命之所依止中涌现，谓无明。在究竟法上，无明现于如女人夫等；有明则现于五蕴等。且眼识等诸感官对象，依缘起法而生起之法被遮盖，亦为无明之渊。无明之渊如欲贪之所胜；生存之所胜；见解之所胜；无明之所胜而引发轮回。亦由初果道中断而成上升，由第二果道断而成下降，由第三果道断而解脱，由阿拉汉道断而圆满解脱。复有说法曰：当以超度等五步等同五大离行为相应而修学世尊所说妙法。
‘‘Monaṃ vuccati ñāṇa’’nti vatvā taṃ pabhedato dassetuṃ ‘‘yā paññā pajānanā’’tiādimāha. Taṃ vuttanayameva ṭhapetvā ‘‘amoho dhammavicayo’’ti padaṃ. Amoho kusalesu dhammesu abhāvanāya paṭipakkho bhāvanāhetu. Amohena aviparītaṃ gaṇhāti mūḷhassa viparītaggahaṇato. Amohena yāthāvaṃ yāthāvato dhārento yathāsabhāve pavattati. Mūḷho hi ‘‘tacchaṃ atacchaṃ, atacchañca taccha’’nti gaṇhāti; tathā icchitālābhadukkhaṃ na hoti. Amūḷhassa ‘‘taṃ kutettha labbhā’’ti evamādipaccavekkhaṇasambhavato maraṇadukkhaṃ na hoti. Sammohamaraṇañhi dukkhaṃ, na ca taṃ amūḷhassa hoti. Pabbajitānaṃ sukhasaṃvāso hoti, tiracchānayoniyaṃ nibbatti na hoti. Mohena hi niccasammūḷhā tiracchānayoniṃ upapajjanti . Mohapaṭipakkho ca amoho mohavasena amajjhattabhāvassa abhāvakaro. Amohena avihiṃsāsaññā dhātusaññā majjhimāya paṭipattiyā paṭipajjanaṃ, pacchimaganthadvayassa pabhedanañca hoti. Pacchimāni dve satipaṭṭhānāni tasseva ānubhāvena ijjhanti. Amoho dīghāyukatāya paccayo hoti. Amūḷho hi hitāhitaṃ ñatvā ahitaṃ parivajjento hitañca paṭisevamāno dīghāyuko hoti, attasampattiyā aparihīno hoti. Amūḷho hi attano hitameva karonto attānaṃ sampādeti. Ariyavihārassa paccayo hoti, udāsinapakkhesu nibbuto hoti amūḷhassa sabbābhisaṅgatāya abhāvato. Amohena anattadassanaṃ hoti. Asammūḷho hi yāthāvagahaṇakusalo apariṇāyakaṃ khandhapañcakaṃ apariṇāyakato bujjhati. Yathā ca etena anattadassanaṃ, evaṃ attadassanaṃ mohena. Ko hi nāma attasuññataṃ bujjhitvā puna sammohaṃ āpajjeyyāti.
谓称“寂静为智慧”的说法，即是就此明了“所谓智慧乃是觉知”等诸义而说。此义即确立言“无愚痴为法的分别”。“无愚痴”乃善法之生起，其相反则为修习破坏之因。无愚痴者乃根本愚迷的相反，与愚痴相对立。愚痴者随其本性，以真作伪，伪作真，愚人以“真事虚说、虚事真说”而认取，是故无欲之获利不生苦恼。无愚痴者因应逆缘生“此处何由得？”等观照，则不存在死苦痛苦。迷时终受苦，非迷时则无苦。出家者安稳安乐，不生畜生恶道之境，自性了知根本之愚痴，愚痴者恒以妄想生畜生恶道。愚痴之相对称为无愚痴，令心平静安住。无愚痴以无害心之觉知，调御身口意，别断烦恼之双结。后来二种念处以此感应产生。无愚痴者以久远积习为因。愚痴者知善恶故，舍恶从善，故乃长寿，成就自利，无所缺失。愚痴者自利以成就自己。为圣行之因，除诸边际。非愚痴者善于正知，了知五蕴非我。由此不生误会，亦不复生愚痴。谁能领悟我无实体后复作误者乎？
Tena ñāṇena samannāgatoti etena vuttappakārena ñāṇena samaṅgībhūto sekkhādayo muni. Monappattoti paṭiladdhañāṇo munibhāvaṃ patto. Tīṇīti gaṇanaparicchedo. Moneyyānīti munibhāvakarā moneyyakarā paṭipadā dhammā. Kāyamoneyyantiādīsu viññattikāyarūpakāyavasena paññāpetabbaṃ kāyamoneyyaṃ. Viññattivācāsaddavācāvasena paññāpetabbaṃ vacīmoneyyaṃ. Manodvārikacittādivasena paññāpetabbaṃ manomoneyyaṃ. Tividhakāyaduccaritānaṃ pahānanti pāṇātipātādividhānaṃ kāyato pavattānaṃ duṭṭhu caritānaṃ pajahanaṃ. Kāyasucaritanti kāyato pavattaṃ suṭṭhu caritaṃ. Kāyārammaṇe ñāṇanti kāyaṃ ārammaṇaṃ katvā aniccādivasena pavattaṃ kāyārammaṇe ñāṇaṃ. Kāyapariññāti kāyaṃ ñātatīraṇappahānapariññāhi jānanavasena pavattaṃ ñāṇaṃ. Pariññāsahagato maggoti ajjhattikaṃ kāyaṃ sammasitvā uppāditamaggo pariññāsahagato. Kāye chandarāgassa pahānanti kāye taṇhāchandarāgassa pajahanaṃ. Kāyasaṅkhāranirodhoti assāsapassāsānaṃ nirodho āvaraṇo, catutthajjhānasamāpattisamāpajjanaṃ. Vacīsaṅkhāranirodhoti vitakkavicārānaṃ nirodho āvaraṇo, dutiyajjhānasamāpattisamāpajjanaṃ. Cittasaṅkhāranirodhoti saññāvedanānaṃ nirodho āvaraṇo, saññāvedayitanirodhasamāpattisamāpajjanaṃ.
所谓具足智慧，即指凭此所说具足智慧，第一学习者、僧伽长老及诸圣等皆称具足智慧。得寂静者，即归于安住智慧的长老地位。三者谓学、数及之别。所谓具足寂静意者，即指成熟长老状。举例说明：身体寂静者，谓应以舍弃身业恶行为修习身体寂静；言辞寂静者，谓以舍弃恶语行建立言辞寂静；心意寂静者，谓以舍弃恶心业而成心意寂静。以断诸不善，建立无染之寂静者，称为无染寂静。具足智慧者，也须了解身体寂静：意指以受作缘界身，依无常等法所表现之身体的认识。身体圆满则指了知身体诸障难之断除而建立的智慧。身体圆满，谓正知身体已超此障而断除。如实修习由此所成之正法身。以身业欲贪等业辞欲望断除，谓以断除对身体诸欲贪为执持。身体造作断除，即贝吸呼息断绝为障所阻，成就第四禅。言辞造作断除，即思维语音断尽者，为第二禅境界。心意造作断除，则覆摄色受想等，成就色受想断之境界。
Paṭhamagāthāya kāyamunintiādīsu kāyaduccaritappahānavasena kāyamuni. Vacīduccaritappahānavasena vācāmuni. Manoduccaritappahānavasena manomuni. Sabbākusalappahānavasena anāsavamuni. Moneyyasampannanti jānitabbaṃ jānitvā phale ṭhitattā moneyyasampannaṃ. Āhu sabbappahāyinanti sabbakilese pajahitvā ṭhitattā sabbappahāyinaṃ kathayanti.
初偈中：“身体寂静”等者，谓以断除身业恶行为“身体寂静”；以断言辞恶行为“言辞寂静”；以断心意恶行为“心意寂静”；一切善法具足舍除染污者，是无染寂静。应知具足寂静者，谓修已显果、成就具足智之境。谓曰一切弃除者，指断除诸染污而安住的境界。
Dutiyagāthāya ninhātapāpakanti yo ajjhattabahiddhasaṅkhāte sabbasmimpi āyatane ajjhattabahiddhārammaṇavasena uppattirahāni sabbapāpakāni maggañāṇena ninhāya dhovitvā ṭhitattā ninhātapāpakaṃ āhūti evamattho daṭṭhabbo. Agāramajjhe vasantā agāramunino. Pabbajjupagatā anagāramunino. Tattha sekkhā sekkhamunino. Arahanto asekkhamunino. Paccekabuddhā paccekamunino. Sammāsambuddhā munimunino.
第二偈曰「净除诸恶」者，谓以内外诸境界内外的所有恶念，依因缘断除，修成净洁境界，且以道之智，断除洗净。居于世间者为出家居士，离家者为比库。于其中，学者则为修行学人；阿拉汉则为具足圣人；辟支佛为辟支佛圣者；正觉者为佛陀圣人。
Puna kathetukamyatāpucchāvasena ‘‘katame agāramunino’’ti āha. Agārikāti kasigorakkhādiagārikakamme niyuttā. Diṭṭhapadāti diṭṭhanibbānā . Viññātasāsanāti viññātaṃ sikkhattayasāsanaṃ etesanti viññātasāsanā. Anagārāti kasigorakkhādiagāriyakammaṃ etesaṃ natthīti pabbajitā ‘‘anagārā’’ti vuccanti. Satta sekkhāti sotāpannādayo satta. Tīsu sikkhāsu sikkhantīti sekkhā. Arahanto na sikkhantīti asekkhā. Taṃ taṃ kāraṇaṃ paṭicca ekakāva anācariyakāva catusaccaṃ bujjhitavantoti paccekabuddhā paccekamunino.
因再欲论述，故以问答方式说：“何者是无宅的比库？”所谓无宅者，是指诸如牧牛等守护业无宅行为。所谓见法者，是指所见即涅槃。所谓已知教者，是指己所学得的三学教法，谓之已知教法。所谓无宅者，是指无有牧牛等守护业的行为，诸比库出家后称为“无宅”。所谓七学者，是指入流及以上七种学位。所谓修习三学，是指在三种学习中修持。阿拉汉已无须修，故称无学。因各缘故所生，单独觉者比库乃知无行为的四圣谛。
Munimunino vuccanti tathāgatāti ettha aṭṭhahi kāraṇehi bhagavā tathāgato – tathā āgatoti tathāgato, tathā gatoti tathāgato, tathalakkhaṇaṃ āgatoti tathāgato, tathadhamme yāthāvato abhisambuddhoti tathāgato, tathadassitāya tathāgato, tathavāditāya tathāgato, tathākāritāya tathāgato, abhibhavanaṭṭhena tathāgatoti.
比库与比库尼又称为如来者。世尊如来有八种缘故：如来即真如而来者；如来即真如而去者；如来即具足真如相者；如来即于真法正等觉悟者；如来即以正见显现者；如来即以真语为说者；如来即以真行而作者；如来即已超越五欲尊贵之处者。
Kathaṃ bhagavā tathā āgatoti tathāgato? Yathā sabbalokahitāya ussukkamāpannā purimakā sammāsambuddhā āgatā. Kiṃ vuttaṃ hoti? Yenābhinīhārena purimakā bhagavanto āgatā, teneva amhākampi bhagavā āgato. Atha vā yathā purimakā bhagavanto dānasīlanekkhammapaññāvīriyakhantisaccādhiṭṭhānamettupekkhāsaṅkhātā dasa pāramiyo dasa upapāramiyo dasa paramatthapāramiyoti samatiṃsapāramiyo pūretvā aṅgapariccāgaṃ nayanadhanarajjaputtadārapariccāganti ime pañca mahāpariccāge pariccajitvā pubbayogapubbacariyadhammakkhānañātatthacariyādayo pūretvā buddhicariyāya koṭiṃ patvā āgatā, tathā amhākampi bhagavā āgato. Yathā ca purimakā bhagavanto cattāro satipaṭṭhāne, cattāro sammappadhāne, cattāro iddhipāde, pañcindriyāni, pañca balāni, satta bojjhaṅge, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvetvā pūretvā āgatā, tathā amhākampi bhagavā āgato. Evaṃ tathā āgatoti tathāgato.
世尊如何称为真如而来如来？譬如为利益一切世界，先前诸正觉佛已来临。何谓已来？即由先前多佛之赞叹而来，故我们世尊亦是已来。或如先前多佛已具足布施、戒律、出家、智慧、精进、忍耐、真实信心、正见等福德禀性，圆满十波罗蜜和十随顺波罗蜜、十究竟波罗蜜，并舍身布施等五大广大布施，舍弃过去的行为及习气，圆满先行因缘，与佛行相契合，成就智慧之行，度百万劫而来。或者如先佛修行四念处、四正勤、四力、五根、五力、七觉支、圣八正道，皆已圆满，如是亦令我们世尊而来。如此，则谓真如而来，如来。
‘‘Yathā ca dīpaṅkarabuddhaādayo, sabbaññubhāvaṃ munayo idhāgatā;
“如灯觉佛等诸圣贤，皆以普遍明了之慧于此世间而至；
Tathā ayaṃ sakyamunīpi āgato, tathāgato vuccati tena cakkhumā’’ti.
如是释迦比库亦然已至，故称为如来者。”
Kathaṃ tathā gatoti tathāgato? Yathā sampatijātā purimakā bhagavanto gatā. Kathañca te gatā? Te hi sampatijātā samehi pādehi pathaviyaṃ patiṭṭhāya uttarābhimukhā sattapadavītihārena gatā. Yathāha –
世尊如何称为真如而去如来？譬如先前诸佛已证成正觉而去。其如何去？彼诸佛已证成，足下踏立于地面，面向正前，七步而行。譬如云：
‘‘Sampatijāto, ānanda, bodhisatto samehi pādehi pathaviyaṃ patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati, setamhi chatte anudhāriyamāne sabbā ca disā anuviloketi, āsabhiñca vācaṃ bhāsati – ‘aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassa, ayamantimā jāti, natthi dāni punabbhavo’’’ti (dī. ni. 2.31; ma. ni. 3.207).
『阿难，正当成道的菩提萨埵双足稳立于大地，面向北方，七步齐行。他头顶白盖并以之遮护，周视四方，口中宣说：‘我是世间的火王，我是世间的长者，我是世间的至上者，我今为最后一世，无复再来。』
Tañcassa gamanaṃ tathaṃ ahosi avitathaṃ anekesaṃ visesādhigamānaṃ pubbanimittabhāvena. Yañhi so sampatijāto samehi pādehi patiṭṭhāti, idamassa caturiddhipādapaṭilābhassa pubbanimittaṃ. Uttaramukhabhāvo panassa sabbalokuttarabhāvassa pubbanimittaṃ. Sattapadavītihāro sattabojjhaṅgaratanapaṭilābhassa. ‘‘Suvaṇṇadaṇḍā vītipatanti cāmarā’’ti (su. ni. 693) ettha vuttacāmarukkhepo pana sabbatitthiyanimmadanassa. Setacchattadhāraṇaṃ arahattavimuttivaravimalasetacchattapaṭilābhassa. Sabbadisānuvilokanaṃ sabbaññutānāvaraṇañāṇapaṭilābhassa. Āsabhivācābhāsanaṃ pana appaṭivattiyavaradhammacakkapavattanassa pubbanimittaṃ. Tathā ayaṃ bhagavāpi gato. Tañcassa gamanaṃ tathaṃ ahosi avitathaṃ tesaṃyeva visesādhigamānaṃ pubbanimittabhāvena. Tenāhu porāṇā –
此行走状况如是，不虚妄，多具特殊标志，皆为前行因缘。菩提萨埵双足稳健，乃四正勤之先导因缘。面向北方，示现普遍超越全世间之先行迹象。七步齐履，表明七觉支成果的先导标志。『黄金杖照耀，绣扇波动』，此处象征消除诸处众生之乏味逗引。持白盖遮护，是阿拉汉清净不垢白盖之示现。遍视四方，表明一切悉知无所蔽之智慧显现。口中宣说吠陀，乃转法轮无退正道之先导因缘。世尊亦循此诸特征而行。此行走具真，不欺妄，特征皆为众多殊胜证道前行因缘。古人曾称说：
‘‘Muhuttajātova gavampatī yathā, samehi pādehi phusī vasundharaṃ;
『犹如剎那间刚生之牛群首领，稳步双足踏触大地；
So vikkamī satta padāni gotamo, setañca chattaṃ anudhārayuṃ marū.
行走七步，果德玛行愿覆持白盖遮护于烈风中。
‘‘Gantvāna so satta padāni gotamo, disā vilokesi samā samantato;
行七步后，果德玛环望四方，周遍观察；
Aṭṭhaṅgupetaṃ giramabbhudīrayi, sīho yathā pabbatamuddhaniṭṭhito’’ti. (paṭi. ma. aṭṭha. 1.1.37; itivu. aṭṭha. 38);
犹如虽然隐没于林中搏击猎物之狮子，屹立于山顶巅峰。』（律藏、义释典籍记载）
Evaṃ tathā gatoti tathāgato.
如是如来者，谓如来也。
Atha vā yathā purimakā bhagavanto, ayampi bhagavā tatheva nekkhammena kāmacchandaṃ…pe… paṭhamajjhānena nīvaraṇe…pe… aniccānupassanāya niccasaññaṃ…pe… arahattamaggena sabbakilese pahāya gato, evampi tathā gatoti tathāgato.
又如过去的世尊们，那时世尊因出家之故，以此种种：贪欲之欲断尽……正念断除覆盖……观无常而生常见……依阿拉汉果遂除一切污垢，而去彼境，亦如是如来者，谓如来也。
Kathaṃ tathalakkhaṇaṃ āgatoti tathāgato? Pathavīdhātuyā kakkhaḷattalakkhaṇaṃ tathaṃ avitathaṃ, āpodhātuyā paggharaṇalakkhaṇaṃ, tejodhātuyā uṇhattalakkhaṇaṃ, vāyodhātuyā vitthambhanalakkhaṇaṃ, ākāsadhātuyā asamphuṭṭhalakkhaṇaṃ, viññāṇadhātuyā vijānanalakkhaṇaṃ.
如来者云何至于特征？土地元素具有坚硬之相，是实而不虚；水元素具有流动之相；火元素具有温热之相；风元素具有扩散之相；空元素具有未成之相；识元素具有觉知之相。
Rūpassa ruppanalakkhaṇaṃ, vedanāya vedayitalakkhaṇaṃ, saññāya sañjānanalakkhaṇaṃ, saṅkhārānaṃ abhisaṅkharaṇalakkhaṇaṃ, viññāṇassa vijānanalakkhaṇaṃ.
色蕴具有色相，受蕴具有受感知相，想蕴具有认识相，行蕴具有推动相，识蕴具有认识相。
Vitakkassa abhiniropanalakkhaṇaṃ, vicārassa anumajjanalakkhaṇaṃ, pītiyā pharaṇalakkhaṇaṃ, sukhassa sātalakkhaṇaṃ, cittekaggatāya avikkhepalakkhaṇaṃ, phassassa phusanalakkhaṇaṃ.
初念具有引发相，思维具有随顺相，喜具有提举相，乐具有满足相，心专注具有不崩坏相，触具有触触相。
Saddhindriyassa adhimokkhalakkhaṇaṃ, vīriyindriyassa paggahalakkhaṇaṃ, satindriyassa upaṭṭhānalakkhaṇaṃ, samādhindriyassa avikkhepalakkhaṇaṃ, paññindriyassa pajānanalakkhaṇaṃ.
声根具有掌控相，力根具有支撑相，念根具有看护相，定根具有不崩坏相，慧根具有了知相。
Saddhābalassa assaddhiye akampiyalakkhaṇaṃ, vīriyabalassa kosajje, satibalassa muṭṭhassacce, samādhibalassa uddhacce, paññābalassa avijjāya akampiyalakkhaṇaṃ.
信力表现为对异信不动摇的特征，精进力表现为勤奋努力的特征，定力表现为坚牢不退的特征，慧力表现为以无明为对象不动摇的特征。
Satisambojjhaṅgassa upaṭṭhānalakkhaṇaṃ, dhammavicayasambojjhaṅgassa pavicayalakkhaṇaṃ, vīriyasambojjhaṅgassa paggahalakkhaṇaṃ, pītisambojjhaṅgassa pharaṇalakkhaṇaṃ, passaddhisambojjhaṅgassa upasamalakkhaṇaṃ, samādhisambojjhaṅgassa avikkhepalakkhaṇaṃ, upekkhāsambojjhaṅgassa paṭisaṅkhānalakkhaṇaṃ.
念觉支分别为：念觉支的观察特征，法观分别觉支的穿透特征，精进觉支的坚持特征，喜觉支的拥抱特征，安觉支的平静特征，定觉支的专注无散乱特征，舍觉支的转向观察特征。
Sammādiṭṭhiyā dassanalakkhaṇaṃ, sammāsaṅkappassa abhiniropanalakkhaṇaṃ, sammāvācāya pariggahalakkhaṇaṃ, sammākammantassa samuṭṭhānalakkhaṇaṃ, sammāājīvassa vodānalakkhaṇaṃ, sammāvāyāmassa paggahalakkhaṇaṃ, sammāsatiyā upaṭṭhānalakkhaṇaṃ, sammāsamādhissa avikkhepalakkhaṇaṃ.
正见具有显现特征，正思维具有内敛特征，正语具备守护特征，正业表现为出离特征，正命具备远离特征，正精进具有坚持特征，正念具有观察特征，正定表现为专注无散乱特征。
Avijjāya aññāṇalakkhaṇaṃ, saṅkhārānaṃ cetanālakkhaṇaṃ, viññāṇassa vijānanalakkhaṇaṃ, nāmassa namanalakkhaṇaṃ, rūpassa ruppanalakkhaṇaṃ, saḷāyatanassa āyatanalakkhaṇaṃ, phassassa phusanalakkhaṇaṃ, vedanāya vedayitalakkhaṇaṃ, taṇhāya hetulakkhaṇaṃ, upādānassa gahaṇalakkhaṇaṃ, bhavassa āyūhanalakkhaṇaṃ, jātiyā nibbattilakkhaṇaṃ, jarāya jīraṇalakkhaṇaṃ, maraṇassa cutilakkhaṇaṃ.
无明的特征是无知，行的特征是意志，识的特征是认识，名的特征是标识，色的特征是形质，六处的特征是依托，触的特征是触触，受的特征是感受，渴爱的特征是因缘，取的特征是执持，有的特征是增长，生的特征是产生，老的特征是衰减，死的特征是消灭。
Dhātūnaṃ suññatalakkhaṇaṃ, āyatanānaṃ āyatanalakkhaṇaṃ, satipaṭṭhānānaṃ upaṭṭhānalakkhaṇaṃ, sammappadhānānaṃ padahanalakkhaṇaṃ, iddhipādānaṃ ijjhanalakkhaṇaṃ, indriyānaṃ adhipatilakkhaṇaṃ, balānaṃ akampiyalakkhaṇaṃ, bojjhaṅgānaṃ niyyānalakkhaṇaṃ, maggassa hetulakkhaṇaṃ.
界的特征是空，处的特征是处自身，念处的特征是守护，精进处的特征是努力，神足的特征是入定，根的特征是主导，力的特征是坚定，觉支的特征是引导，道的特征是因缘。
Saccānaṃ tathalakkhaṇaṃ, samathassa avikkhepalakkhaṇaṃ, vipassanāya anupassanālakkhaṇaṃ, samathavipassanānaṃ ekarasalakkhaṇaṃ, yuganaddhānaṃ anativattanalakkhaṇaṃ.
真理的特征是真实，定的特征是无散乱，观的特征是无分别，止观的特征是一体，双修的特征是不偏离。
Sīlavisuddhiyā saṃvaraṇalakkhaṇaṃ, cittavisuddhiyā avikkhepalakkhaṇaṃ, diṭṭhivisuddhiyā dassanalakkhaṇaṃ, khaye ñāṇassa samucchedalakkhaṇaṃ, anuppāde ñāṇassa passaddhilakkhaṇaṃ, chandassa mūlalakkhaṇaṃ.
以戒清净为约束的标志，心清净为不散乱的标志，见地清净为显现的标志，智的灭尽为断绝的标志，智的不生为安宁的标志，欲的根本为根本的标志。
Manasikārassa samuṭṭhānalakkhaṇaṃ, phassassa samodhānalakkhaṇaṃ, vedanāya samosaraṇalakkhaṇaṃ, samādhissa pamukhalakkhaṇaṃ, satiyā ādhipateyyalakkhaṇaṃ, paññāya tatuttariyalakkhaṇaṃ, vimuttiyā sāralakkhaṇaṃ, amatogadhassa nibbānassa pariyosānalakkhaṇaṃ tathaṃ avitathaṃ, etaṃ tathalakkhaṇaṃ ñāṇagatiyā āgato avirajjhitvā patto anuppattoti tathāgato. Evaṃ tathalakkhaṇaṃ āgatoti tathāgato.
念念聚集为集中之标志，受的断除为消灭之标志，受的远离为离别之标志，定的恰如其分为主要之标志，念为主宰之标志，慧出其上为超越之标志，解脱为核心标志，涅槃之无死为终极标志，如实不虚，当知此为真实之标志，智慧通达此，未染而得，不生故不灭，如来是也。如此真实之标志由如来证得。
Kathaṃ tathadhamme yāthāvato abhisambuddhoti tathāgato? Tathadhammā nāma cattāri ariyasaccāni. Yathāha –
如何于真法中正真实证悟者，即是如来。所谓真法，为四圣谛。如经言——
‘‘Cattārimāni, bhikkhave, tathāni avitathāni anaññathāni. Katamāni cattāri? ‘Idaṃ dukkha’nti, bhikkhave, tathametaṃ avitathametaṃ anaññathameta’’nti vitthāro (saṃ. ni. 5.1090).
「比库们，此四者是真实不虚他变异者。何为四者？是谓『苦苦』，比库们，此即真实，此非虚妄，非他异。」详细解说如法。
Tāni ca bhagavā abhisambuddhoti tathānaṃ abhisambuddhattā tathāgatoti vuccati. Abhisambuddhattho hi ettha gatasaddo.
是四者，如来说即为真实证悟，是为如来。此处“证悟”一词为通称。
Api ca jarāmaraṇassa jātipaccayasambhūtasamudāgataṭṭho tatho avitatho anaññatho…pe… saṅkhārānaṃ avijjāpaccayasambhūtasamudāgataṭṭho tatho avitatho anaññatho. Tathā avijjāya saṅkhārānaṃ paccayaṭṭho…pe… jātiyā jarāmaraṇassa paccayaṭṭho tatho avitatho anaññatho. Taṃ sabbaṃ bhagavā abhisambuddho, tassāpi tathānaṃ abhisambuddhattā tathāgato. Evaṃ tathadhamme yāthāvato abhisambuddhoti tathāgato.
又老死因生起，如实非异彼境；行因无明生起，如实非异；无明因行生起，如实非异；生因老死生起，如实非异。此方方面面，如来皆真实证悟；对此真实，得此证者，即为如来。于是于真实法中，真实地证悟，如来是也。
Kathaṃ tathadassitāya tathāgato? Bhagavā yaṃ sadevake loke…pe… sadevamanussāya pajāya aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ cakkhudvāre āpāthaṃ āgacchantaṃ rūpārammaṇaṃ nāma atthi, taṃ sabbākārena jānāti passati. Evaṃ jānatā passatā ca tena taṃ iṭṭhāniṭṭhādivasena vā diṭṭhasutamutaviññātesu labbhamānakapadavasena vā ‘‘katamaṃ taṃ rūpaṃ rūpāyatanaṃ? Yaṃ rūpaṃ catunnaṃ mahābhūtānaṃ upādāya vaṇṇanibhā sanidassanaṃ sappaṭighaṃ nīlaṃ pītaka’’ntiādinā (dha. sa. 616) nayena anekehi nāmehi terasahi vārehi dvipaññāsāya nayehi vibhajjamānaṃ tathameva hoti, vitathaṃ natthi. Esa nayo sotadvārādīsupi āpāthamāgacchantesu saddādīsu. Vuttampi cetaṃ bhagavatā –
如来是如何得以如此真实而示现的呢？世尊对于世间诸天之众生、以及人众，在无限广大无边的世界领域中，观看那些通过眼门缘起的色身及所呈现的境界，他了知且洞见无遗。由此了解与洞见者，以此喜好与厌恶的分别，或由亲见、闻闻、默观所获的念量，便能得知『何为此色，此色法处』。此色依四大所生，具色彩之相而显现，颜色清净明朗，诸般痛苦无有的本性等，名字众多，依多种规范与法理分门别类达到五十三种术语，真实不虚妄。此理亦适用诸眼门外之其他诸门，比如耳门等。世尊对此亦说：
‘‘Yaṃ, bhikkhave, sadevakassa lokassa…pe… sadevamanussāya pajāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tamahaṃ jānāmi…pe… tamahaṃ abbhaññāsiṃ. Taṃ tathāgatassa viditaṃ, taṃ tathāgato na upaṭṭhāsī’’ti (a. ni. 4.24).
「比库们，世间诸天众生、以及人众，所见、所闻、所默、所知、所得，并探究、考察、反复思惟的，都为我所了知……我曾经彻悟此义，真正证知。此义为如来所了知，如来非他人所能知。」
Evaṃ tathadassitāya tathāgato. Tattha tathadassīatthe tathāgatoti padasambhavo veditabbo.
如此真实而示现，因此称世尊为如来。关于『如来』一名的由来，应当由此意涵去理解。
Kathaṃ tathavāditāya tathāgato? Yaṃ rattiṃ bhagavā bodhimaṇḍe aparājitapallaṅke nisinno catunnaṃ mārānaṃ matthakaṃ madditvā anuttaraṃ sammāsambodhiṃ abhisambuddho, yañca rattiṃ yamakasālānamantare anupādisesāya nibbānadhātuyā parinibbāyi, etthantare pañcacattālīsavassaparimāṇe kāle paṭhamabodhiyampi majjhimabodhiyampi pacchimabodhiyampi yaṃ bhagavatā bhāsitaṃ suttaṃ geyyaṃ…pe… vedallaṃ. Sabbaṃ taṃ atthato byañjanato ca anupavajjaṃ anūnamanadhikaṃ sabbākāraparipuṇṇaṃ rāgamadanimmadanaṃ dosamohamadanimmadanaṃ, natthi tattha vālaggamattampi pakkhalitaṃ, sabbaṃ taṃ ekamuddikāya lañchitaṃ viya, ekanāḷiyā mitaṃ viya, ekatulāya tulitaṃ viya ca tathameva hoti avitathaṃ anaññathaṃ. Yathāha –
如来何以真实而正确示现？世尊夜坐于菩提树下无敌凉席前，压伏四魔，证得无上正等正觉。于夜中，两间寂静无扰之寝室间入不住灭的寂静涅槃。此过程经历四十五年时间，第一发觉、中央发觉及最后发觉。世尊所宣说的经文、歌谣、论述等，整体义理与字义，皆不偏离真实，不稍减少或增添，内容皆具备真实圆满、斩断贪嗔痴的障碍。没有任何斧凿破坏的痕迹，一切如同单一竹片刻制、如同经筒、如同平直法尺一般，真实不虚异。
‘‘Yañca, cunda, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ etasmiṃ antare bhāsati lapati niddisati, sabbaṃ taṃ tatheva hoti no aññathā, tasmā ‘tathāgato’ti vuccatī’’ti (dī. ni. 3.188).
如《长部尼拘陀经》所言："尊者准陀，比库们，如来一夜所证无上正等正觉，一夜证得无因果之涅槃，及当时语言所述，有如实相，绝无差异，因此称为‘如来’。"
Gadaattho hi ettha gatasaddo. Evaṃ tathavāditāya tathāgato.
此处“如来”一名即因而得名。故如来即是真实而正正当当所示现者。
Api ca āgadanaṃ āgado, vacananti attho. Tatho aviparīto āgado assāti dakārassa takāraṃ katvā tathāgatoti evametasmiṃ atthe padasiddhi veditabbā.
所谓“缘起”，即缘起之意。如同不相反的缘起，有如制字和作字之别，称为如来，即在此义中应当知晓词义的成立。
Kathaṃ tathākāritāya tathāgato? Bhagavato hi vācāya kāyo anulometi, kāyassāpi vācā. Tasmā yathāvādī tathākārī, yathākārī tathāvādī ca hoti. Evaṃbhūtassa cassa yathā vācā , kāyopi tathā gato pavattoti attho. Yathā ca kāyo, vācāpi tathā gatā pavattāti tathāgato. Tenevāha – ‘‘yathāvādī, bhikkhave, tathāgato tathākārī, yathākārī tathāvādī. Iti yathāvādī tathākārī, yathākārī tathāvādī. ‘Tasmā tathāgato’ti vuccatī’’ti (a. ni. 4.23). Evaṃ tathākāritāya tathāgato.
何以谓之如是造作者之如来？实则世尊之言辞顺从其身体，身体亦顺从言辞。因此，言辞如所作如造作，如造作亦如所言。如此者，言辞与其身体相应，如同身体之流转亦随言辞而行，是故曰：“比库们，如是言者是如来如造作者，亦如造作者是如言者。如言如造，如造如言，故称为如来。”如是则为如是造作者之如来。
Kathaṃ abhibhavanaṭṭhena tathāgato? Upari bhavaggaṃ heṭṭhā avīciṃ pariyantaṃ katvā tiriyaṃ aparimāṇāsu lokadhātūsu sabbasatte abhibhavati sīlena samādhinā paññāya vimuttiyā vimuttiñāṇadassanena, na tassa tulā vā pamāṇaṃ vā atthi, atha kho atulo appameyyo anuttaro rājātirājā devānaṃ atidevo sakkānaṃ atisakko brahmānaṃ atibrahmā. Tenāha –
何以名为遍行无碍之如来？其于上界、俗世及下界，无量诸世界中，应无所不遍，遍行于一切众生之间，凭以戒律、禅定、智慧、解脱及解脱知见所摄受。其无可比拟、无可量度，为诸众上之王中之王，众天之上，萨咖天帝之极，梵天之最，故称如来。
‘‘Sadevake , bhikkhave, loke…pe… sadevamanussāya pajāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī, tasmā ‘tathāgato’ti vuccatī’’ti (a. ni. 4.23).
是故说：“诸天诸天女，世间众生中，如来虽有主宰而不受主宰，如非他有，独自治理，故名如来。”
Tatthevaṃ padasiddhi veditabbā – agado viya agado. Ko panesa? Desanāvilāso ceva puññussayo ca. Tena hesa mahānubhāvo bhisakko dibbāgadena sappe viya sabbaparappavādino sadevakañca lokaṃ abhibhavati. Iti sabbalokābhibhavane tatho aviparīto desanāvilāsamayo ceva puññamayo ca agado assāti dakārassa takāraṃ katvā tathāgatoti veditabbo. Evaṃ abhibhavanaṭṭhena tathāgato.
于此亦应知道词义之成立——缘起犹如缘起者。其所依者为何？乃说法之庄严以及功德之积聚。由此大德，即医王，凭神力如有毒蛇齐聚，制伏一切他方非善者及诸天，镇摄众生，因此在遍行众生之间，亦不相反，为说法庄严时节及功德充满之缘起，是故归于如来。以此遍行无碍，以是为如来。
Api ca tathāya gatotipi tathāgato, tathaṃ gatotipi tathāgato. Gatoti avagato, atīto patto paṭipannoti attho. Tattha sakalaṃ lokaṃ tīraṇapariññāya tathāya gato avagatoti tathāgato, lokasamudayaṃ pahānapariññāya tathāya gato atītoti tathāgato, lokanirodhaṃ sacchikiriyāya tathāya gato pattoti tathāgato, lokanirodhagāminiṃ paṭipadaṃ tathaṃ gato paṭipannoti tathāgato. Tena yaṃ vuttaṃ bhagavatā –
如来亦称以真如境而达到，实为已到之境者。所谓‘到’，即已了知、超越过去并正修行之意。于此，遍行诸世间彻悟真如，故称为到；于断绝世间生起之理亦获圆觉，故称为已到；由其智慧与实践证灭世间，故称为到。遵行断灭道理，固守修行，称为如来。缘此世尊所说曰：
‘‘Loko, bhikkhave, tathāgatena abhisambuddho, lokasmā tathāgato visaṃyutto. Lokasamudayo, bhikkhave, tathāgatena abhisambuddho, lokasamudayo tathāgatassa pahīno. Lokanirodho, bhikkhave, tathāgatena abhisambuddho, lokanirodho tathāgatassa sacchikato. Lokanirodhagāminī paṭipadā, bhikkhave, tathāgatena abhisambuddhā, lokanirodhagāminī paṭipadā tathāgatassa bhāvitā. Yaṃ, bhikkhave, sadevakassa lokassa…pe… anuvicaritaṃ manasā, sabbaṃ taṃ tathāgatena abhisambuddhaṃ. Tasmā ‘tathāgato’ti vuccatī’’ti (a. ni. 4.23).
“世尊，彼如来已圆满觉悟于世间，世间因如来的觉悟而断除。如来证得世间之生起，世间的生起因如来而除。世间之灭，彼如来已证，世间之灭亦由如来真实实现。前往世间灭尽之道，彼如来已成就，通往世间灭尽之道亦由如来所修行。诸比库啊，凡是诸天、人间……连念所思皆为如来所究竟。故名为‘如来’。”（增支部4.23）
Tassa evampi attho veditabbo. Idampi ca tathāgatassa tathāgatabhāvadīpena mukhamattameva. Sabbākārena pana tathāgatova tathāgatassa tathāgatabhāvaṃ vaṇṇeyya. Yasmā pana sabbabuddhā tathāgataguṇenāpi samasamā, tasmā sabbesaṃ vasena ‘‘tathāgatā’’ti āha.
对此理义亦应了知。此处仅略示如来之本质。若要全面描述，当论一切如来之如来性。诸佛皆因如来德而等同，故统称诸佛为‘如来’。
Arahantoti kilesehi ārakattā, arīnaṃ arānañca hatattā, paccayādīnaṃ arahattā, pāpakaraṇe rahābhāvā tathāgato arahaṃ. Ārakā hi so sabbakilesehi suvidūravidūre ṭhito maggena savāsanānaṃ kilesānaṃ viddhaṃsitattāti ārakattā arahaṃ.
所谓阿拉汉，谓断除烦恼、灭除敌人及其根本，因缘俱足称为阿拉汉。由远离恶业束缚，依正道得证阿拉汉果，是断尽烦恼障的阿拉汉，故名断除者，亦为阿拉汉。
‘‘So tato ārakā nāma, yassa yenāsamaṅgitā;
“断除者，谓断除烦恼者，
Asamaṅgī ca dosehi, nātho tenārahaṃ mato’’.
烦恼断者，彼为护持者，是为阿拉汉。”
Te cānena kilesārayo maggena hatāti arīnaṃ hatattāpi arahaṃ.
彼亦复因遵循断恶烦恼之道而成阿拉汉，即断境敌亦断烦恼的阿拉汉。
‘‘Yasmā rāgādisaṅkhātā, sabbepi arayo hatā;
由于一切烦恼诸贪欲皆已断灭，诸患全被消除，
Paññāsatthena nāthena, tasmāpi arahaṃ mato’’.
故而此者被尊为阿拉汉，具足智者所称赞。
Yañcetaṃ avijjābhavataṇhāmayanābhiṃ puññādiabhisaṅkhārānaṃ jarāmaraṇanemiṃ āsavasamudayamayena akkhena vijjhitvā tibhavarathe samāyojitaṃ anādikālappavattaṃ saṃsāracakkaṃ, tassānena bodhimaṇḍe vīriyapādehi sīlapathaviyaṃ patiṭṭhāya saddhāhatthena kammakkhayakaraṃ ñāṇapharasuṃ gahetvā sabbe arā hatāti arahaṃ.
此义谓：由无明所生诸渴爱之缠累，及由诸善业等所积累之善根业力，因生老死之苦轮，诸烦恼之生成已由智慧彻底洞察，彼世尊于三界殊胜之马车（比喻世间轮回）中束缚之链（烦恼）已断支解，自无始以来不断流转的轮回已断灭。彼于菩提坛（土地）立定于戒律之坚实地基，以信解如臂膀，持取断尽业障之果实及智慧之利刃，由此所有烦恼悉皆灭除，故名为阿拉汉。
‘‘Arā saṃsāracakkassa, hatā ñāṇāsinā yato;
『烦恼之链已断灭，智慧之剑已断开轮回；由世界之主（即世尊）者，如是称为阿拉汉』。
Lokanāthena tenesa, ‘araha’nti pavuccati’’.
如是者一，即由此智慧之剑斩断轮回之锁链，诸天、人等执世之主以是称之『阿拉汉』。
Aggadakkhiṇeyyattā ca cīvarādipaccaye arahati pūjāvisesañca, teneva ca uppanne tathāgate ye keci mahesakkhā devamanussā, na te aññattha pūjaṃ karonti. Tathā hi brahmā sahampati sinerumattena ratanadāmena tathāgataṃ pūjesi, yathābalañca aññe devā ca manussā ca bimbisārakosalarājādayo. Parinibbutampi ca bhagavantaṃ uddissa channavutikoṭidhanaṃ vissajjetvā asokamahārājā sakalajambudīpe caturāsītivihārasahassāni patiṭṭhāpesi. Ko pana vādo aññesaṃ pūjāvisesānanti paccayādīnaṃ arahattāpi arahaṃ.
尊敬礼拜阿拉汉者，因其德行及衣钵等具足，故接受殊胜敬仰。缘于此故，凡诸天人阿拉汉耶稣现于世时，无他之敬礼供养也。譬如梵天萨含巴帝，因喜乐一般，施宝贝于如来，及诸天人、人民亦如国王宾比萨拉等同以礼敬。如来涅槃后，亚索大王以巨资布施，乃至全印度四十八万个寺院建立。于是何有第二供养之说？此皆因缘故，阿拉汉果德亦得尊敬供养。
‘‘Pūjāvisesaṃ saha paccayehi, yasmā ayaṃ arahati lokanātho;
『供养』及其条件共同具足者，因为此阿拉汉是世尊；
Atthānurūpaṃ arahanti loke, tasmā jino arahati nāmametaṃ’’.
他在世间作阿拉汉是符合利益之义，因此胜士被称为阿拉汉。
Yathā ca loke ye keci paṇḍitamānino bālā asilokabhayena raho pāpaṃ karonti, evamesa na kadāci pāpaṃ karotīti pāpakaraṇe rahābhāvatopi arahaṃ.
正如世间那些自以为聪明而愚昧的人，因恐惧世间恶行而隐藏作恶；此阿拉汉亦同样，决不会作恶，虽然作恶之事未必全然显露。
‘‘Yasmā natthi raho nāma, pāpakammesu tādino;
因为‘隐藏’确无存在，乃是恶业者所畏；
Rahābhāvena tenesa, arahaṃ iti vissuto’’.
由于具有隐藏之相，所以被信赖称为阿拉汉。
Evaṃ sabbathāpi –
此理无论何时均然——
‘‘Ārakattā hatattā ca, kilesārīna so muni;
『如是保护、如是摧毁，是污垢者，那位圣者；
Hatasaṃsāracakkāro, paccayādīna cāraho;
被灭除的轮回者，及因缘等之流转者；
Na raho karoti pāpāni, arahaṃ tena vuccatī’’ti.
不隐瞒恶事，由此称为阿拉汉』。
Yasmā pana sabbe buddhā arahattaguṇenāpi samasamā, tasmā sabbesampi vasena ‘‘arahanto’’ti āha. Sammāsambuddhāti sammā sāmañca sabbadhammānaṃ buddhattā sammāsambuddho. Tathā hesa sabbadhamme sammāsambuddho, abhiññeyye dhamme abhiññeyyato, pariññeyye dhamme pariññeyyato, pahātabbe dhamme pahātabbato, sacchikātabbe dhamme sacchikātabbato, bhāvetabbe dhamme bhāvetabbato. Tenevāha –
缘诸佛皆以阿拉汉功德相等故，故皆以『阿拉汉』称之。所谓正自觉者者，意指正且具足诸法的佛陀。如此者，于一切法中为正觉者，能了知者所应知者，能彻悟者所应悟者，能舍弃者所当舍者，能证得者所当证者，能修习者所当修者。由彼而说曰—
‘‘Abhiññeyyaṃ abhiññātaṃ, bhāvetabbañca bhāvitaṃ;
『所应尽知者，我已了知，所应修习者，我已修习；
Pahātabbaṃ pahīnaṃ me, tasmā buddhosmi brāhmaṇā’’ti. (su. ni. 563; ma. ni. 2.399);
当当舍弃者，我已舍弃，故我为佛，婆罗门』。(《中部·563；大念处经·2.399》)
Atha vā cakkhu dukkhasaccaṃ, tassa mūlakāraṇabhāvena samuṭṭhāpikā purimataṇhā samudayasaccaṃ, ubhinnaṃ appavatti nirodhasaccaṃ, nirodhapajānanā paṭipadā maggasaccanti evaṃ ekekapaduddhārenāpi sabbadhamme sammā sāmañca buddho. Esa nayo sotaghānajivhākāyamanesu. Eteneva ca nayena rūpādīni cha āyatanāni, cakkhuviññāṇādayo cha viññāṇakāyā, cakkhusamphassādayo cha phassā, cakkhusamphassajā vedanādayo cha vedanā, rūpasaññādayo cha saññā, rūpasañcetanādayo cha cetanā, rūpataṇhādayo cha taṇhākāyā, rūpavitakkādayo cha vitakkā, rūpavicārādayo cha vicārā, rūpakkhandhādayo pañcakkhandhā, dasa kasiṇāni, dasa anussatiyo, uddhumātakasaññādivasena dasa saññā, kesādayo dvattiṃsākārā, dvādasāyatanāni, aṭṭhārasa dhātuyo, kāmabhavādayo nava bhavā, paṭhamādīni cattāri jhānāni, mettābhāvanādayo catasso appamaññāyo, catasso arūpasamāpattiyo, paṭilomato jarāmaraṇādīni, anulomato avijjādīni paṭiccasamuppādaṅgāni ca yojetabbāni.
尔时，于眼为苦谛，乃由其根本原因所生，故名为原始渴爱，为集谛。二者相反，名为灭谛；灭谛的产生及其路径，名为道谛。如是对每一支分分别诠释，于诸法中称为正确而平等的正知。该正知由眼、耳、鼻、舌、身、意六根所生起。依此正知，眼识等识界形成，眼触及触等触界显现，因眼触而生诸感受，感受生起识别作用，识别产生意念，意念生起渴爱，渴爱生诸念头，念头催生思维，思维构成色蕴之一切，依色蕴而起五色相，及十种回忆念处，十八种界，九种欲界存在，最初四禅，四种无限慈的修习，四种无色禅，逆于自然的老死等，顺于自然的无明等，及因缘起之诸要素，应当结合成一体而观照。
Tatrāyaṃ ekapadayojanā – jarāmaraṇaṃ dukkhasaccaṃ, jāti samudayasaccaṃ, ubhinnaṃ nissaraṇaṃ nirodhasaccaṃ, nirodhapajānanā paṭipadā maggasaccanti evaṃ ekekapaduddhārena sabbadhamme sammā sāmañca buddho anubuddho paṭividdho. Yaṃ vā pana kiñci atthi neyyaṃ nāma, sabbassa sammā sambuddhattā vimokkhantikañāṇavasena sammāsambuddho. Tesaṃ pana vibhāgo upari āvi bhavissati. Yasmā pana sabbabuddhā sammāsambuddhaguṇenāpi samasamā, tasmā sabbesampi vasena ‘‘sammāsambuddhā’’ti āha.
此中唯有一支联结为——老死为苦谛，生为集谛，相反离欲为灭谛，灭谛的产生及其道路称为道谛。以此分别支解析，乃至于诸法皆获正见，称佛为正觉之智者。若有非正觉所能断除者，则称非正解脱者。诸佛皆具正觉之性质，故统一以「正觉佛」名之。
Monenāti kāmañhi moneyyapaṭipadāsaṅkhātena maggañāṇamonena muni nāma hoti, idha pana tuṇhībhāvaṃ sandhāya ‘‘na monenā’’ti vuttaṃ. Mūḷharūpoti tuccharūpo. Aviddasūti aviññū. Evarūpo hi tuṇhībhūtopi muni nāma na hoti. Atha vā moneyyamuni nāma na hoti, tucchabhāvo ca pana aññāṇī ca hotīti attho. Yo ca tulaṃva paggayhāti yathā hi tulaṃ gahetvā ṭhito atirekaṃ ce hoti, harati, ūnaṃ ce hoti, pakkhipati; evameva so atirekaṃ haranto viya pāpaṃ harati parivajjeti, ūnake pakkhipanto viya kusalaṃ paripūreti. Evañca pana karonto sīlasamādhipaññāvimuttivimuttiñāṇadassanasaṅkhātaṃ varaṃ uttamameva ādāya pāpāni akusalakammāni parivajjeti sa muni nāmāti attho. Tena so munīti kasmā pana so munīti ce? Yaṃ heṭṭhā vuttakāraṇaṃ, tena so munīti attho. Yo munāti ubho loketi yo puggalo imasmiṃ khandhādiloke tulaṃ āropetvā minanto viya ‘‘ime ajjhattikā khandhā, ime bāhirā’’tiādinā nayena ime ubho atthe munāti. Muni tena pavuccatīti tena pana kāraṇena ‘‘munī’’ti vuccatiyevāti attho.
“默”意指于某有欲念净心之行，故称为默者（默修者）。但修持寂静状态时，有时称非默者。根本意谓无用之貌，无知状态。此种寂静状态下者，非真正默者。若仅称为默者，则含无用及无知意。比喻如提秤平衡，若提起过高，则失衡，过低亦然，抛下者亦失衡。此亦如持二念之人，若心中偏执，则坏恶业，若弃恶意，则增良行。故行持戒、定、慧、解脱之智见而远离恶业者，是真默者。何以为默者？如彼所言，默者即能分别身心等二法，视之正与不正者，故称默者。
Asatañcāti gāthāya ayaṃ saṅkhepattho – yvāyaṃ akusalakusalappabhedo, asatañca satañca dhammo, taṃ ‘‘ajjhattaṃ bahiddhā’’ti imasmiṃ sabbaloke pavicayañāṇena asatañca satañca ñatvā dhammaṃ. Tassa ñātattā eva, rāgādibhedato sattavidhaṃ saṅgaṃ taṇhādiṭṭhibhedato duvidhaṃ jālañca aticca atikkamitvā ṭhito, so tena monasaṅkhātena pavicayañāṇena samannāgatattā muni. Devamanussehi pūjitoti idaṃ panassa thutivacanaṃ. So hi khīṇāsavamunittā devamanussānaṃ pūjāraho hoti, tasmā evaṃ vuttoti.
「不真即假」此偈义为——所谓善恶分别之法，及真假法，因于此世间不同之辨识智慧，分别真假，并于法中识别。由此分别，断除烦恼五根，超越烦恼，使识立定，名为默者。天人敬重此者，乃嘉赞者。此者乃断尽烦恼之默者，受天人敬仰，故如是说。
Sallanti mūlapadaṃ. Satta sallānīti gaṇanaparicchedo. Rāgasallanti rañjanaṭṭhena rāgo ca pīḷājanakatāya antotudanatāya dunnīharaṇatāya sallañcāti rāgasallaṃ. Dosasallādīsupi eseva nayo. Abbūḷhasalloti mūlapadaṃ. Abbahitasalloti nīhaṭasallo. Uddhatasalloti uddhaṃ haṭasallo uddharitasallo. Samuddhatasalloti upasaggavasena vutto. Uppāṭitasalloti luñcitasallo. Samuppāṭitasalloti upasaggavaseneva.
「业」为根本词。业共有七种类别。染业指因贪欲激起之烦恼，内心烦恼如怨恨、嫉妒，表现为难以持守之烦恼，于是称为染业。亦同般诸烦恼。粗顽业为起、修持业。粗悖业指低沈业。升起业为向上提起业。总集业谓诸前置业的集合。破坏业谓破坏业。合起业为前缀状业。
Sakkaccakārīti dānādīnaṃ kusaladhammānaṃ bhāvanāya puggalassa vā deyyadhammassa vā sakkaccakaraṇavasena sakkaccakārī. Satatabhāvakaraṇena sātaccakārī. Aṭṭhitakaraṇena aṭṭhitakārī. Yathā nāma kakaṇṭako thokaṃ gantvā thokaṃ tiṭṭhati, na nirantaraṃ gacchati; evameva yo puggalo ekadivasaṃ dānaṃ datvā pūjaṃ vā katvā dhammaṃ vā sutvā samaṇadhammaṃ vā katvā puna cirassaṃ karoti, taṃ na nirantaraṃ pavatteti. So ‘‘asātaccakārī, anaṭṭhitakārī’’ti vuccati. Ayaṃ evaṃ na karotīti aṭṭhitakārī. Anolīnavuttikoti nirantarakaraṇasaṅkhātassa vipphārassa bhāvena na līnavuttikoti anolīnavuttiko. Anikkhittacchandoti kusalakaraṇe vīriyacchandassa anikkhittabhāvena anikkhittacchando. Anikkhittadhuroti vīriyadhurassa anoropanena anikkhittadhuro, anosakkitamānasoti attho. Yo tattha chando ca vāyāmo cāti yo tesu kusaladhammesu kattukamyatādhammacchando ca payattasaṅkhāto vāyāmo ca. Ussahanavasena ussāho ca. Adhimattussahanavasena ussoḷhī ca. Vāyāmo ceso pāraṃ gamanaṭṭhena. Ussāho ceso pubbaṅgamanaṭṭhena. Ussoḷhī ceso adhimattaṭṭhena. Appaṭivāni cāti anivattanā ca. Sati ca sampajaññanti saratīti sati. Sampajānātīti sampajaññaṃ, samantato pakārehi jānātīti attho. Sātthakasampajaññaṃ sappāyasampajaññaṃ gocarasampajaññaṃ asammohasampajaññanti imassa sampajānassa vasena bhedo veditabbo. Ātappanti kilesatāpanavīriyaṃ. Padhānanti uttamavīriyaṃ. Adhiṭṭhānanti kusalakaraṇe patiṭṭhābhāvo. Anuyogoti anuyuñjanaṃ. Appamādoti nappamajjanaṃ, satiyā avippavāso.
「适当者」指于施舍等善法修持者，或于法及果报的正当修行者。持续修持者称为常持者。依施行者则称为施行者。譬如喜鹊寻食，一会停留一会飞行，非一直前行。同理，有人一天行善一次，间断修行，则不称常施行者。如此断断续续即为非常施行者。持续不断于善法精进则为常施行者。勤勉者，意欲行善不怠者。此欲力称为愿力。勤奋者为勇气所先导。依勇气益增者，即为有力勤奋者。勤奋表现为不断精进，不后退。正念为常觉知，正知谓全面明了。其精微分类因语境异。热诚即恼恨烦恼的力量。专注为最高勇力。恒心为善法坚固。谨慎为不断精进。恪守为持续奉行。提携为努力不懈。谨慎为不松懈，不迷乱。
Imaṃ lokaṃ nāsīsatīti mūlapadaṃ. Sakattabhāvanti attano attabhāvaṃ. Parattabhāvanti paraloke attabhāvaṃ. Sakarūpavedanādayo attano pañcakkhandhe, pararūpavedanādayo ca paraloke pañcakkhandhe. Kāmadhātunti kāmabhavaṃ. Rūpadhātunti rūpabhavaṃ. Arūpadhātunti arūpabhavaṃ. Puna rūpārūpavasena dukaṃ dassetuṃ kāmadhātuṃ rūpadhātuṃ ekaṃ katvā, arūpadhātuṃ ekaṃ katvā vuttaṃ. Gatiṃ vāti patiṭṭhānavasena pañcagati vuttā. Upapattiṃ vāti nibbattivasena catuyoni vuttā. Paṭisandhiṃ vāti tiṇṇaṃ bhavānaṃ ghaṭanavasena paṭisandhi vuttā. Bhavaṃ vāti kammabhavavasena. Saṃsāraṃ vāti khandhādīnaṃ abbocchinnavasena. Vaṭṭaṃ vāti tebhūmakavaṭṭaṃ nāsīsatīti.
世界之所以称为『消灭之所』，这是根本根由。自有其自身存在称为『自己存在』。他有他所存在称为『彼方存在』。以其自身五蕴，诸如受受诸法，为其自身感受之所；以他方五蕴诸受感受，为彼方识境之所。欲界者，即为欲有。色界者，即为色有。无色界者，即为无色有。又以色、无色二界分为二，为显现苦之所，称欲界和色界各为一；而无色界为一。所谓去处，为五去处。所谓生成，为四生。所谓续合，为三有因缘续合。所谓存在，为业有之故。所谓轮回，为五蕴等无间断之流转。所谓轮回转，为三界轮回轮转。
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