3. Ānāpānassatikathā
3. Ānāpānassatikathā三、入出息念论
1. Gaṇanavāravaṇṇanā
1. 分别计数的说明
§152
152. Idāni diṭṭhikathānantaraṃ kathitāya ānāpānassatikathāya apubbatthānuvaṇṇanā anuppattā. Ayañhi ānāpānassatikathā diṭṭhikathāya suviditadiṭṭhādīnavassa micchādiṭṭhimalavisodhanena suvisuddhacittassa yathābhūtāvabodhāya samādhibhāvanā sukarā hoti, sabbasamādhibhāvanāsu ca sabbasabbaññubodhisattānaṃ bodhimūle imināva samādhinā samāhitacittānaṃ yathābhūtāvabodhato ayameva samādhibhāvanā padhānāti ca diṭṭhikathānantaraṃ kathitā. Tattha soḷasavatthukaṃ ānāpānassatisamādhiṃ bhāvayato samadhikāni dve ñāṇasatāni uppajjantīti ñāṇagaṇanuddeso, aṭṭha paripanthe ñāṇānītiādi ñāṇagaṇananiddeso, katamāni aṭṭha paripanthe ñāṇānītiādi. Imāni ekavīsati vimuttisukhe ñāṇānītipariyantaṃ sabbañāṇānaṃ vitthāraniddeso, ante soḷasavatthukaṃ ānāpānassatisamādhiṃ bhāvayatotiādi nigamananti evaṃ tāva pāḷivavatthānaṃ veditabbaṃ.
152. 现在《观身念息经》的续述经文说，此处未有先行说明。缘此，关于《观息念经》的说法，为了破除观点烦恼、净除邪见，令清净心得以如实了知，禅定的修习较难。因在所有禅定修习中，作为诸般智慧之根本的禅定，依正智知，以专注心具足如实了知为本，这正是禅定修习的正法要旨，因此此为观点说法之后的论述。此中教示修习十六支组成的观息念定，依次生起两种智慧念头；列述智慧之类别共有八个部分，此八部分名为各类智慧的示说。这二十一个智慧皆为断除束缚而得安乐之智慧，与诸智慧的详尽说明为终结语，结语中复言修习前述十六支观息念定等语，正如所示的最终结论，因而该就是应知今所依的巴利经文原意。
Tattha gaṇanuddese gaṇanavāre tāva soḷasavatthukanti dīghaṃ rassaṃ sabbakāyapaṭisaṃvedī passambhayaṃ kāyasaṅkhāranti kāyānupassanācatukkaṃ, pītipaṭisaṃvedī sukhapaṭisaṃvedī cittasaṅkhārapaṭisaṃvedī passambhayaṃ cittasaṅkhāranti vedanānupassanācatukkaṃ, cittapaṭisaṃvedī abhippamodayaṃ cittaṃ samādahaṃ cittaṃ vimocayaṃ cittanti cittānupassanācatukkaṃ, aniccānupassī virāgānupassī nirodhānupassī paṭinissaggānupassīti dhammānupassanācatukkanti imesaṃ catunnaṃ catukkānaṃ vasena soḷasa vatthūni patiṭṭhā ārammaṇāni assāti soḷasavatthuko. Taṃ soḷasavatthukaṃ. Samāsavasena panettha vibhattilopo kato. Ānanti abbhantaraṃ pavisanavāto. Apānanti bahinikkhamanavāto. Keci pana vipariyāyena vadanti. Apānañhi apetaṃ ānatoti apānanti vuccati, niddese (paṭi. ma. 1.160) pana nā-kārassa dīghattamajjhupekkhitvā āpānanti. Tasmiṃ ānāpāne sati ānāpānassati, assāsapassāsapariggāhikāya satiyā etaṃ adhivacanaṃ. Ānāpānassatiyā yutto samādhi, ānāpānassatiyaṃ vā samādhi ānāpānassatisamādhi. Bhāvayatoti nibbedhabhāgiyaṃ bhāventassa. Samadhikānīti saha adhikena vattantīti samadhikāni, sātirekānīti attho. Ma-kāro panettha padasandhikaro. Keci pana ‘‘saṃadhikānī’’ti vadanti. Evaṃ sati dve ñāṇasatāniyeva adhikānīti āpajjati, taṃ na yujjati. Imāni hi vīsatiadhikāni dve ñāṇasatāni hontīti.
此中所谓的“区别说明”的“分别计数”，是指十六支观息念定。此定包括身体广泛的觉知、安静、身行念四法；乐感的觉知、安乐、心行念四法；心的觉知、欢喜、专注收敛、解脱念四法；以及对诸法的无常观、离欲观、灭尽观、放弃观四法。以上四组各四，合计十六个支末，称为十六支。其根本和缘起，即为“摄心所缘”的名目。此处名目中的“入”是指“吸气”向内的气流，“出”是指呼气向外的气流。有些人误说“出”指气息的排出，但在释义书中，此“入出”指的是长短中等的呼吸。在此，“念”专指“观息念”，即对吸呼气息持有的觉知和正念。此念相继生出定，称作“观息念禅定”。“修持”意为著力修炼的意思，“过程”意指附加的意趣。此还有“禅定念心”的复合用法，即“集持一分定念”。有些说法称“诸禅定”为多复数，此处体现两种智慧念头是共融的，并不生出矛盾。因二十种以上的智慧而生两种智慧的念头，此乃不当推论。
Paripanthe ñāṇānīti paripanthaṃ ārammaṇaṃ katvā pavattañāṇāni. Tathā upakāre upakkilese ñāṇāni. Vodāne ñāṇānīti vodāyati, tena cittaṃ parisuddhaṃ hotīti vodānaṃ. Kiṃ taṃ? Ñāṇaṃ. ‘‘Vodānañāṇānī’’ti vattabbe ‘‘sutamaye ñāṇa’’ntiādīsu (paṭi. ma. mātikā 1.1; paṭi. ma. 1.1) viya ‘‘vodāne ñāṇānī’’ti vuttaṃ. Sato sampajāno hutvā karotīti satokārī, tassa satokārissa ñāṇāni. Nibbidāñāṇānīti nibbidābhūtāni ñāṇāni. Nibbidānulomañāṇānīti nibbidāya anukūlāni ñāṇāni. Nibbidānulomiñāṇānītipi pāṭho, nibbidānulomo etesaṃ atthīti nibbidānulomīti attho. Nibbidāpaṭippassaddhiñāṇānīti nibbidāya paṭippassaddhiyaṃ ñāṇāni. Vimuttisukhe ñāṇānīti vimuttisukhena sampayuttāni ñāṇāni.
智慧类别之列举意指归纳不同的起心动念及其作用。如“开悟智慧”指令心清净的智慧。何谓智慧？释迦文献中称“开悟智慧”为“闻思智慧”等。修习中当具觉知与正念，则行为相应产生智慧。所谓“厌离智慧”为由对法生厌而起的智慧。所谓“顺摄厌离智慧”是指顺应厌离而生的智慧。此“顺厌”的涵义还包括助益之意。“灭除智慧”则是对灭尽法的觉知智慧。所谓“出离安稳智慧”是指对涅槃的正确看解智慧。所谓“解脱安乐智慧”是由解脱生起合于乐的智慧。
Katamāni aṭṭhātiādīhi paripanthaupakārānaṃ paṭipakkhavipakkhayugalattā tesu ñāṇāni saheva niddiṭṭhāni. Kāmacchandanekkhammādīni heṭṭhā vuttatthāni. Upakāranti ca liṅgavipallāsavasena napuṃsakavacanaṃ kataṃ. Sabbepi akusalā dhammāti vuttāvasesā ye keci akusalā dhammā. Tathā sabbepi nibbedhabhāgiyā kusalā dhammā. ‘‘Paripantho upakāra’’nti ca taṃ tadeva apekkhitvā ekavacanaṃ kataṃ. Ettha ca paripanthe ñāṇāni ca upakāre ñāṇāni ca pucchitvā tesaṃ ārammaṇāneva vissajjitvā teheva tāni vissajjitāni hontīti tadārammaṇāni ñāṇāni nigametvā dassesi. Upakkilese ñāṇādīsupi eseva nayo.
何为八类智慧？乃说明不同的心理过程交替相生与转变，兼以对应六欲、贪爱等烦恼妄执为内容。所谓“作用智慧”是指妨碍法的智慧有别称。文中“不善法”总括一切不善之法，且同样“出离条件的善法”亦包括在内。一言“归纳与作用”，此乃以整体为依而归结命名。此中智慧亦涉及诱因的调查，皆在所缘处—心所变化的范围内。所以诸智慧起时即随着缘起即行灭。
Gaṇanavāravaṇṇanā niṭṭhitā. · 计数段之解释已毕。
2. Soḷasañāṇaniddesavaṇṇanā
2. 十六种智慧的列举说明
§153
153.Soḷasahiākārehīti ubhayapakkhavasena vuttehi soḷasahi ñāṇakoṭṭhāsehi. Uducitaṃ cittaṃ samuducitanti upacārabhūmiyaṃ cittaṃ uddhaṃ ucitaṃ, sammā uddhaṃ ucitaṃ, uparūpari kataparicayaṃ sammā uparūpari kataparicayanti attho. Udujitaṃ cittaṃ samudujitantipi pāṭho. Uparibhāvāya jitaṃ, uparibhāvakarehi vā ñāṇehi jitaṃ udujitaṃ. Samudujitanti samā uparibhāvāya, uparibhāvakarehi vā ñāṇehi jitaṃ. Samāti cettha visamabhāvapaṭikkhepo. Imasmiṃ pāṭhe u, du-iti dve dve upasaggā honti. Urūjitaṃ cittaṃ sammārūjitantipi pāṭho. Etthāpi jitatthoyeva. Urū arūti idaṃ pana nipātamattamevāti vadanti. Vīṇopamaṭṭhakathāya tajjitaṃ sutajjitanti ca attho vutto, so idha na yujjati. Ekatte santiṭṭhatīti upacārabhūmiyaṃ tāva nānārammaṇavikkhepābhāvena ekatte patiṭṭhāti. Niyyānāvaraṇaṭṭhena nīvaraṇāti ettha aratipi sabbepi akusalā āvaraṇaṭṭhena nīvaraṇāti vuttā. Niyyānāvaraṇaṭṭhenāti niyyānānaṃ āgamanamaggapidahanaṭṭhena. Niyyānavāraṇaṭṭhenātipi pāṭho, niyyānānaṃ paṭikkhepanaṭṭhenāti attho. Nekkhammaṃ ariyānaṃ niyyānanti maggaṭṭhānaṃ ariyānaṃ niyyānasaṅkhātassa ariyamaggassa hetuttā phalūpacārena ariyānaṃ niyyānaṃ. Tena ca hetubhūtena maggakkhaṇe ariyā niyyanti nigacchanti. Keci pana ‘‘niyyānanti maggo’’ti vadanti. Idha upacārassa adhippetattā maggakkhaṇe ca ālokasaññāya sabbakusaladhammānañca abhāvā taṃ na yujjati. Nivutattāti paṭicchannattā. Nappajānātīti puggalavasena vuttaṃ.
153. 关于“十六解术”一语，文中以双方分别列举十六种知识类别来说明。所谓“须陀洹果所依心”，意谓心的清净、正当。此处的“上上正当”，以及“恰当正当”意指心态的层次；“对比了解”表示对正当心层次的相互对照，称为“正确断别”。“下下心”称为“深下心”，同样为学习内容之一。所谓“重上境界者”，意谓心已克服其对上境界的执著，或借由相应的知识而胜过上境界的惑业。“齐与相胜”即表示心对各种境界知见的正确对治。这里“齐”指的是无偏差的状态，属于消除心态不平衡的过程。文中又言此处“u、du”作为两种前缀，各自置于词首。所谓“正上升心”亦称“正向上心”，意思同前，且句义明确。所谓“上与非上”这是指就词义来说仅仅是词类的问题。在琴瑟的比喻中有正当的和相应的正确听觉观念，但此处不适用。所谓“合一不离”即所谓心境界因不断产生各种所见所显分散而暂时保持统一。所谓障碍屏障即“蔽障”，此处解释为一切恶的遮蔽。所谓“障碍根源”即障碍之生起、传播及维持。这里“障碍根源”即妨碍继续前进的障碍物。所谓“出家”乃指圣者的归一之道，即修行之路，是圣者所确定的圣道之果位缘起。因这是原因之处故称修行时圣者“归一”，谓修道者远离世间种种妨碍。有人说“归一即是道”，但此处在入道期间加以对上界的观照与智慧共同作用下，断恶障及断除诸不善，此说不当。所谓“安住一处”指在修行地位即上进地的心念上能够保持一致。所谓“障碍”在此包含对所有恶行的遮蔽。所谓遮蔽之意，是指遮蔽恶根、妨碍善法生起。所谓“修净离烦恼乃至斩除障碍”，意指戒内幽微障碍的消除。所谓“障碍的消除”，即妨碍之逐除。所谓“出家行者的障碍”，指被称为圣道之缘起因、圣道之果的缘起，于是圣者修行作用力产生障碍的消除。因这个原因，在修道关键时圣者“归一”，即远离妨碍而归于寂灭。有人又称“归一即是道”，而此处由修行地位主导，与明了之念观相应，不合此说。所谓“伏藏”，指被覆盖或隐藏之相。所谓“不知”，这是个人层面的说明。
Visuddhacittassāti upacārabhūmiyaṃyeva. Khaṇikasamodhānāti cittakkhaṇe cittakkhaṇe uppajjanato khaṇo etesaṃ atthīti khaṇikā, upakkilesā, khaṇikānaṃ samodhāno samāgamo pabandho khaṇikasamodhāno. Tasmā khaṇikasamodhānā, uppajjamānā upakkilesā khaṇikappabandhavasena khaṇikaparamparāvasena uppajjanti, na ekacittakkhaṇavasenāti vuttaṃ hoti.
“清净心”即指修习上进地的心。所谓“刹那断除”即心刹那刹那的起灭现象，此为刹那的意思。所谓刹那、烦恼、刹那断除，即是刹那之相、烦恼之相、刹那断除之相。故所谓刹那断除，是指烦恼在产生时即被断除的过程，烦恼断除类似于束缚，刹那断除是由许多刹那的连续聚合所成的。故烦恼产生时，有刹那的束缚连续而起，而不是单靠某一刻的心刹那来断除。
Soḷasañāṇaniddesavaṇṇanā niṭṭhitā. · 十六智之解说段之解释已毕。
3. Upakkilesañāṇaniddesavaṇṇanā
3. 烦恼知识的说明与论述
Paṭhamacchakkaṃ
第一个六法组
§154
154. Paṭhamacchakke assāsādimajjhapariyosānanti abbhantarapavisanavātassa nāsikaggaṃ vā mukhanimittaṃ vā ādi, hadayaṃ majjhaṃ, nābhi pariyosānaṃ. Taṃ tassa ādimajjhapariyosānaṃ satiyā anugacchato yogissa ṭhānanānattānugamanena cittaṃ ajjhattaṃ vikkhepaṃ gacchati, taṃ ajjhattavikkhepagataṃ cittaṃ ekatte asaṇṭhahanato samādhissa paripantho. Passāsādimajjhapariyosānanti bahinikkhamanavātassa nābhi ādi, hadayaṃ majjhaṃ, nāsikaggaṃ vā mukhanimittaṃ vā bahiākāso vā pariyosānaṃ. Yojanā panettha vuttanayeneva veditabbā. Assāsapaṭikaṅkhanā nikantitaṇhācariyāti ‘‘nāsikāvātāyattamidaṃ kammaṭṭhāna’’nti sallakkhetvā oḷārikoḷārikassa assāsassa patthanāsaṅkhātā nikāmanā eva taṇhāpavatti. Taṇhāpavattiyā sati ekatte asaṇṭhahanato samādhissa paripantho. Passāsapaṭikaṅkhanā nikantīti puna assāsapubbakassa passāsassa patthanāsaṅkhātā nikanti. Sesaṃ vuttanayeneva yojetabbaṃ. Assāsenābhitunnassāti atidīghaṃ atirassaṃ vā assāsaṃ karontassa assāsamūlakassa kāyacittakilamathassa sabbhāvato tena assāsena viddhassa pīḷitassa. Passāsapaṭilābhe mucchanāti assāsena pīḷitattāyeva passāse assādasaññino passāsaṃ patthayato tasmiṃ passāsapaṭilābhe rajjanā. Passāsamūlakepi eseva nayo.
154. “第一章节”中所说的“吸气呼气环绕”等，是指内外气流环绕，起于鼻孔处或口的缘起，贯穿心脏中心，至肚脐周围。呼气呼吸的起点一方面随念起而转移，心则随内境转变而波动，这种内心的波动通过心念的聚合得以统一，并在禅定中保持持续通达。所谓“呼吸环绕”等，是指外出的气流从肚脐处或鼻孔处起始，环绕于胸腹，以及口鼻或外界空间，如此环绕，其速率如同经文中所说的距离单位“由旬”，需据此测定。所谓“呼气挑唆”乃标记为“鼻风内拘束之修习”，说明是对呼吸的控制。由于怨嗔的激发，呼吸受到阻碍。阻碍被消除时，念得以集中，并使定力的通达得以无碍。所谓“吸气挑唆”即呼吸前段吸气时对意念的引导与控制。余义当依经文所示进行结合理解。所谓“呼吸过多受损”指因呼吸过久过强，使呼吸调节器官及身心疲劳，生理机能困扰紊乱。呼吸困难的情况，会因呼吸压力过大引起身心不适。呼吸的失调亦有类似生理障碍之意。
Vuttasseva atthassa anuvaṇṇanatthaṃ vuttesu gāthābandhesu anugacchanāti anugacchamānā. Satīti ajjhattabahiddhāvikkhepahetubhūtā sati. Vikkhipati anena cittanti vikkhepo. Ko so? Assāso. Ajjhattaṃ vikkhepo ajjhattavikkhepo, tassa ākaṅkhanā ajjhattavikkhepākaṅkhanā, asammāmanasikāravasena ajjhattavikkhepakassa assāsassa ākaṅkhanāti vuttaṃ hoti. Eteneva nayena bahiddhāvikkhepapatthanā veditabbā. Yehīti yehi upakkilesehi. Vikkhippamānassāti vikkhipiyamānassa vikkhepaṃ āpādiyamānassa. No ca cittaṃ vimuccatīti cittaṃ assāsapassāsārammaṇe ca nādhimuccati, paccanīkadhammehi ca na vimuccati. Cittaṃ no ca vimuccati parapattiyā ca hontīti sambandho. Vimokkhaṃ appajānantāti so vā añño vā ārammaṇādhimuttivimokkhañca paccanīkavimuttivimokkhañca evaṃ appajānantā. Parapattiyāti parapaccayaṃ parasaddahanaṃ arahanti, na attapaccakkhaṃ ñāṇanti ‘‘parapaccayikā’’ti vattabbe ‘‘parapattiyā’’ti vuttaṃ. Attho pana soyeva.
此处所述内容，为了说明含义的方便而置于经文韵文之后。所谓“念”为内外彼此转散之因。所谓“散乱”，意指心的散乱。心即为令心散乱的因素。何者？谓呼吸。所谓“内散乱”，即心的内在散乱之意，另有称呼为“内散乱的因期待”。所谓“失调散乱”，乃指蓝本对失调之思虑及注意力不集中的呼吸扰动而言。故称呼吸期为烦恼的出现期。心受称呼吸的临近而起扰动不宁。所谓心不自由，是不自由于呼吸出入的对象及其因缘。所谓“心非解脱”，此指心未能因对境因缘的正解脱而得解脱。所谓“不觉解脱”，或他或彼当由境界对象之觉知取向得正解脱。所谓“随缘因缘”者，是指此处所说的顺缘依赖，非因自身缘起的知识；此义乃说明心解脱不能自达，必须因外缘之助。所谓“障碍解脱”，指对境界对象的认识及解脱。此义亦称作“随缘解脱之忘失”，以相区别。所谓因缘，指依托支持之境界。此义与“依赖处”同义。
Dutiyacchakkaṃ第二六法
§155
155. Dutiyacchakke nimittanti assāsapassāsānaṃ phusanaṭṭhānaṃ. Assāsapassāsā hi dīghanāsikassa nāsāpuṭaṃ ghaṭṭentā pavattanti, rassanāsikassa uttaroṭṭhaṃ. Yadi hi ayaṃ yogī taṃ nimittameva āvajjati, tassa nimittameva āvajjamānassa assāse cittaṃ vikampati, na patiṭṭhātīti attho. Tassa tasmiṃ citte appatiṭṭhite samādhissa abhāvato taṃ vikampanaṃ samādhissa paripantho. Yadi assāsameva āvajjati, tassa cittaṃ abbhantarapavesanavasena vikkhepaṃ āvahati, nimitte na patiṭṭhāti, tasmā nimitte vikampati. Iminā nayena sesesupi yojanā kātabbā. Gāthāsu vikkhippateti vikkhipīyati vikkhepaṃ āpādīyati.
第二识轮所缘为呼吸即进出息的触处。呼吸者，因长鼻孔，[鼻孔]为出入口，运转流通，上鼻孔呼出气息，下鼻孔吸入。若行者于此触处起念，则因该念起心生摇动，不稳固。此摇动乃因于心未得禅定而起，是心不到禅定故扰乱。若仅于呼吸处起念，则心因未入内住，生散乱，故缘所缘处心不住，缘所缘故生摇动。依此方法，种种转换变化皆应推进。经偈中谓「扰乱」即搅乱、招惹散乱之意。
Tatiyacchakkaṃ第三六法
§156
156. Tatiyacchakke atītānudhāvanaṃ cittanti phusanaṭṭhānaṃ atikkamitvā gataṃ assāsaṃ vā passāsaṃ vā anugacchamānaṃ cittaṃ. Vikkhepānupatitanti vikkhepena anugataṃ, vikkhepaṃ vā sayaṃ anupatitaṃ anugataṃ. Anāgatapaṭikaṅkhanaṃ cittanti phusanaṭṭhānaṃ appattaṃ assāsaṃ vā passāsaṃ vā paṭikaṅkhamānaṃ paccāsīsamānaṃ cittaṃ. Vikampitanti tasmiṃ appatiṭṭhāneneva vikkhepena vikampitaṃ. Līnanti atisithilavīriyatādīhi saṅkucitaṃ. Kosajjānupatitanti kusītabhāvānugataṃ. Atipaggahitanti accāraddhavīriyatādīhi atiussāhitaṃ. Uddhaccānupatitanti vikkhepānugataṃ. Abhinatanti assādavatthūsu bhusaṃ nataṃ allīnaṃ. Apanatanti nirassādavatthūsu patihataṃ, tato apagataṃ vā, apagatanataṃ vā, na tato apagatanti attho. Rāgānupatitanti ettha assāsapassāsanimittaṃ manasikaroto uppannapītisukhe vā pubbe hasitalapitakīḷitavatthūsu vā rāgo anupatati. Byāpādānupatitanti ettha manasikāre nirassādagatacittassa uppannadomanassavasena vā pubbe samudāciṇṇesu āghātavatthūsu vā byāpādo anupatati. Gāthāsu na samādhiyatīti na samāhitaṃ hoti. Adhicittanti cittasīsena niddiṭṭho adhiko samādhi.
第三识轮即超越过往所缘心，越过过去的呼吸而追随呼吸之心。谓心随散乱而动，散乱非心所随也，而是心自缘散乱。未来所得心即心未得过来时，于呼吸未至处回旋盘桓的心。谓于心不住之散乱中心摇动。软弱怠懈如过于松懈、懈怠谓收缩心缩。懊恼忧愁谓随苦境起。及一过程极端努力谓过急用功。躁动谓随怨恨散乱。如伏藏烦恼微妙心态谓隐晦。意志消退谓无生意志堕落或不堕落。爱随呼吸相缘起时或由于前行中之乐受、喜受、谓分别爱。嗔恚随心起时则为不安乐中生愤恨。经偈中谓此时心不定、未得集中。极心指就是高出常心的禅定。
§157
157. Ettāvatā tīhi chakkehi aṭṭhārasa upakkilese niddisitvā idāni tesaṃ upakkilesānaṃ samādhissa paripanthabhāvasādhanena ādīnavaṃ dassento puna assāsādimajjhapariyosānantiādimāha. Tattha kāyopi cittampi sāraddhā ca hontīti vikkhepasamuṭṭhānarūpānaṃ vasena rūpakāyopi, vikkhepasantativasena cittampi mahatā khobhena khubhitā sadarathā ca honti. Tato mandatarena iñjitā kampitā, tato mandatarena phanditā calitā honti. Balavāpi majjhimopi mandopi khobho hotiyeva, na sakkā khobhena na bhavitunti vuttaṃ hoti. Cittaṃ vikampitattāti cittassa vikampitattā. Gāthāsu paripuṇṇā abhāvitāti yathā paripuṇṇā hoti, tathā abhāvitā. Iñjitoti kampito. Phanditoti mandakampito. Heṭṭhā nīvaraṇānaṃ anantarattā ‘‘imehi ca pana nīvaraṇehī’’ti (paṭi. ma. 1.153) accantasamīpanidassanavacanaṃ kataṃ. Idha pana nigamane nīvaraṇānaṃ santarattā tehi ca pana nīvaraṇehīti parammukhanidassanavacanaṃ kataṃ.
三轮八十八染污已断，今说以禅定对治这些染污以破除其根。此中身心真诚合一，因散乱现起时，身心俱生扰动，心有剧烈怒火及急躁不安。后次变为微弱震颤，接着又转为摇晃、晃动。心虽旺盛、适中、微弱，但均非真正怒火或心怒而成，因此谓心尚未由怒火染污所染，此为八十八染污净除时引发之心乱。经偈谓圆满时如圆满般生不圆满，震动即震颤，摇晃即缓慢震颤。下文论障碍，即前文所说的烦恼障碍。此为奥义初释，障碍当时即消失，故说经中有此症状。此处开示障碍与更深障碍的顺序，前后有区别。
Upakkilesañāṇaniddesavaṇṇanā niṭṭhitā. · 随烦恼智之解说段之解释已毕。
4. Vodānañāṇaniddesavaṇṇanā
第四：呼吸知见说明。
§158
158.Vodāne ñāṇānīti visuddhañāṇāni. Taṃ vivajjayitvāti yaṃ pubbe vuttaṃ atītānudhāvanaṃ cittaṃ vikkhepānupatitaṃ, taṃ vivajjayitvāti sambandhitabbaṃ. Ekaṭṭhāne samādahatīti assāsapassāsānaṃ phusanaṭṭhāne samaṃ ādahati patiṭṭhāpeti. Tattheva adhimocetīti ekaṭṭhāneti vutte assāsapassāsānaṃ phusanaṭṭhāneyeva sanniṭṭhapeti sanniṭṭhānaṃ karoti. Paggaṇhitvāti dhammavicayapītisambojjhaṅgabhāvanāya paggahetvā. Viniggaṇhitvāti passaddhisamādhiupekkhāsambojjhaṅgabhāvanāya viniggaṇhitvā. ‘‘Satindriyavīriyindriyehi paggahetvā, satindriyasamādhindriyehi viniggahetvā’’tipi vadanti. Sampajāno hutvāti asubhabhāvanādīhi. Puna sampajāno hutvāti mettābhāvanādīhi. Yena rāgena anupatitaṃ, yena byāpādena anupatitaṃ, taṃ pajahatīti sambandho. Taṃ cittaṃ īdisanti sampajānanto tappaṭipakkhena rāgaṃ pajahati, byāpādaṃ pajahatīti vā attho. Parisuddhanti nirupakkilesaṃ. Pariyodātanti pabhassaraṃ. Ekattagataṃ hotīti taṃ taṃ visesaṃ pattassa taṃ taṃ ekattaṃ gataṃ hoti.
呼吸知见即为净慧，名为清净知见。说明即阐释先前所说的，越过过去心，随散乱之心，分明应当如实分别。合一点禅定，即呼吸触处一味调伏，建立不动。于此处乃至最高处释明确立。收集为生起诸法观察喜悦慧明产生；整理为培养宁静禅等定慧。谓以觉根、精进根收摄，以定根、舍根整理，二法成就观行。正知为由厌恶心等净化，复以慈心等再正知。斩断爱恨烦恼根本。此心即为正知解脱。能净即无染污，明净即光明内照。合一，即诸禅均得一心。
Katame te ekattāti idha yujjamānāyujjamānepi ekatte ekato katvā pucchati. Dānūpasaggupaṭṭhānekattanti dānavatthusaṅkhātassa dānassa upasaggo vosajjanaṃ dānūpasaggo, dānavatthupariccāgacetanā. Tassa upaṭṭhānaṃ ārammaṇakaraṇavasena upagantvā ṭhānaṃ dānūpasaggupaṭṭhānaṃ, tadeva ekattaṃ, tena vā ekattaṃ ekaggabhāvo dānūpasaggupaṭṭhānekattaṃ. Dānavosaggupaṭṭhānekattanti pāṭho sundarataro, so evattho. Etena paduddhāravasena cāgānussatisamādhi vutto. Paduddhāravasena vuttopi cesa itaresaṃ tiṇṇampi ekattānaṃ upanissayapaccayo hoti, tasmā idha niddiṭṭhanti vadanti. Visākhāpi hi mahāupāsikā āha – ‘‘idha, bhante, disāsu vassaṃvuṭṭhā bhikkhū sāvatthiṃ āgacchissanti bhagavantaṃ dassanāya, te bhagavantaṃ upasaṅkamitvā pucchissanti ‘itthannāmo, bhante, bhikkhu kālaṅkato, tassa kā gati, ko abhisamparāyo’ti? Taṃ bhagavā byākarissati sotāpattiphale vā sakadāgāmiphale vā anāgāmiphale vā arahatte vā. Tyāhaṃ upasaṅkamitvā pucchissāmi ‘āgatapubbā nu kho, bhante, tena ayyena sāvatthī’ti? Sace me vakkhanti ‘āgatapubbā tena bhikkhunā sāvatthī’ti. Niṭṭhamettha gacchissāmi nissaṃsayaṃ paribhuttaṃ tena ayyena vassikasāṭikā vā āgantukabhattaṃ vā gamikabhattaṃ vā gilānabhattaṃ vā gilānupaṭṭhākabhattaṃ vā gilānabhesajjaṃ vā dhuvayāgu vāti. Tassā me tadanussarantiyā pāmojjaṃ jāyissati, pamuditāya pīti jāyissati, pītimanāya kāyo passambhissati, passaddhakāyā sukhaṃ vedayissāmi, sukhiniyā cittaṃ samādhiyissati, sā me bhavissati indriyabhāvanā balabhāvanā bojjhaṅgabhāvanā’’ti (mahāva. 351). Atha vā ekattesu paṭhamaṃ upacārasamādhivasena vuttaṃ, dutiyaṃ appanāsamādhivasena, tatiyaṃ vipassanāvasena, catutthaṃ maggaphalavasenāti veditabbaṃ. Samathassa nimittaṃ samathanimittaṃ. Vayo bhaṅgo eva lakkhaṇaṃ vayalakkhaṇaṃ. Nirodho nibbānaṃ. Sesametesu tīsu vuttanayeneva yojetabbaṃ.
此合一为何，如人争论，尔时合一常常发生。为如布施缘起一味之合一，悉皆汇集如布施缘起之意。于此处说有布施相应之集中心。维萨卡大长老女士曾说：「尊者，当雨季至时，众比库入沙瓦提应供世尊，当他们前来求见世尊时，必问：‘尊者，此时此地有比库堕戒者，其归依为何？果位成就何？’世尊必答：斯人成就初果阿拉汉、二果、三果或阿拉汉。继后问在过往比库先到此地否？若答言‘到’，即知此比库被尊敬，受长者雨安居或迎外贡养、医药、膳食者所供养。于我忆念此可信，令我欢喜，身心安乐，易于定聚，是使我感乐修习诸根、力及觉支。」或于此合一说列四次：初次为近行定，二次为安止定，三次为观慧，四次为道果定。定之境缘为止定境。老死乃无常标志。灭即涅槃。于此四事合一皆当依此理连接涵摄。
Cāgādhimuttānanti dāne adhimuttānaṃ. Adhicittanti vipassanāpādakasamādhi. Vipassakānanti bhaṅgānupassanato paṭṭhāya tīhi anupassanāhi saṅkhāre vipassantānaṃ. Ariyapuggalānanti aṭṭhannaṃ. Dutiyādīni tīṇi ekattāni ānāpānassativasena sesakammaṭṭhānavasena ca yujjanti. Catūhi ṭhānehīti catūhi kāraṇehi. Samādhivipassanāmaggaphalānaṃ vasena ‘‘ekattagataṃ cittaṃ paṭipadāvisuddhipakkhandañceva hoti upekkhānubrūhitañca ñāṇena ca sampahaṃsita’’nti uddesapadāni. ‘‘Paṭhamassa jhānassa ko ādī’’tiādīni tesaṃ uddesapadānaṃ vitthāretukamyatāpucchāpubbaṅgamāni niddesapadāni. Tattha paṭipadāvisuddhipakkhandanti paṭipadā eva nīvaraṇamalavisodhanato visuddhi, taṃ paṭipadāvisuddhiṃ pakkhandaṃ paviṭṭhaṃ. Upekkhānubrūhitanti tatramajjhattupekkhāya brūhitaṃ vaḍḍhitaṃ. Ñāṇena ca sampahaṃsitanti pariyodāpakena ñāṇena sampahaṃsitaṃ pariyodāpitaṃ visodhitaṃ. Paṭipadāvisuddhi nāma sasambhāriko upacāro, upekkhānubrūhanā nāma appanā, sampahaṃsanā nāma paccavekkhaṇāti evameke vaṇṇayanti. Yasmā pana ‘‘ekattagataṃ cittaṃ paṭipadāvisuddhipakkhandañceva hotī’’tiādi vuttaṃ, tasmā antoappanāyameva āgamanavasena paṭipadāvisuddhi, tatramajjhattupekkhāya kiccavasena upekkhānubrūhanā, dhammānaṃ anativattanādibhāvasādhanena pariyodāpakassa ñāṇassa kiccanipphattivasena sampahaṃsanā veditabbā. Kathaṃ? Yasmiñhi vāre appanā uppajjati, tasmiṃ yo nīvaraṇasaṅkhāto kilesagaṇo tassa jhānassa paripantho, tato cittaṃ visujjhati, visuddhattā āvaraṇavirahitaṃ hutvā majjhimaṃ samathanimittaṃ paṭipajjati. Majjhimaṃ samathanimittaṃ 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. Evaṃ visuddhassa pana tassa puna visodhetabbābhāvato visodhane byāpāraṃ akaronto visuddhaṃ cittaṃ ajjhupekkhati nāma. Samathabhāvūpagamanena samathapaṭipannassa puna samādāne byāpāraṃ akaronto samathapaṭipannaṃ ajjhupekkhati nāma. Samathapaṭipannabhāvato eva cassa kilesasaṃsaggaṃ pahāya ekattena upaṭṭhitassa puna ekattupaṭṭhāne byāpāraṃ akaronto ekattupaṭṭhānaṃ ajjhupekkhati nāma. Evaṃ tatramajjhattupekkhāya kiccavasena upekkhānubrūhanā veditabbā.
捨離勝勝者稱為施與之勝。心勝者為觀行支定。觀者者乃觀察諸行無常，分別為三種觀法，於修行中觀察行蘊的感覺。聖者指八人。第二、第三等各三合為一，俱用入出息念三昧法門，作為餘修行處。四處者即四因。四因為成就三昧與觀行道與果之因緣；其中涵義為「合一的心與修行清淨的階段，及隨觀不動心與智慧所破除」等說，是說明語詞。所謂「初禪為何起始」等語，乃是為了展開說明這些術語所附帶的問題與解釋。這中「修行清淨階段」是修行中由煩惱所染的障礙除淨所生的清淨，即開始清淨。所謂「隨觀不動」是指中道不偏的觀察，使其增長。再者「智慧所破除」是指由淨化智慧消除污染之故。修行清淨是彙集諸支的進行，「隨觀不動」是其實現的定境，「智慧所破除」乃對法令見的反覆自省，故有此等說。既然「合一心與修行清淨階段等皆是」此語已說，故此終極隨觀不動正是修行清淨，於中道不偏以工作為依據，即隨觀不動；由調伏諸法而不越過之狀態得以養成智慧，稱為智慧所破除。如何解釋？當定生起時，於此由五蓋所繫著煩惱眾集之處中定的修持道就產生，心轉清淨，滅除障礙，除去覆蓋而成中道安止相，名為定境。隨後，由前心的漸變而來，真實而近入此中道定境，是名修行階段的清淨。如此修行達到真實近入地，乃是破斷之義。如此，由於前心的攪動求新成分於初禪生起時漸入，因此知見修行清淨。又因成熟清淨的不存在，而不作清淨之功，唯有無念相續，名為當下觀照。由於止之功夫已得，於止境修行者修持念而不作功，是名無念觀照。止行者離苦染著，以合一的念保持正念，專注於合一住發生的工作，是名合一住觀照。如此，於中道不偏以工作為依，隨觀不動當察知。
Ye panete evaṃ upekkhānubrūhite tattha jātā samādhipaññāsaṅkhātā yuganaddhadhammā aññamaññaṃ anativattamānā hutvā pavattā, yāni ca saddhādīni indriyāni nānākilesehi vimuttattā vimuttirasena ekarasāni hutvā pavattāni, yaṃ cesa 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 nipphannā, tasmā dhammānaṃ anativattanādibhāvasādhanena pariyodāpakassa ñāṇassa kiccanipphattivasena sampahaṃsanā veditabbāti vuttaṃ. Tattha yasmā upekkhāvasena ñāṇaṃ pākaṭaṃ hoti, yathāha – ‘‘tathāpaggahitaṃ cittaṃ sādhukaṃ ajjhupekkhati, upekkhāvasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Upekkhāvasena nānattakilesehi cittaṃ vimuccati, vimokkhavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Vimuttattā te dhammā ekarasā honti, ekarasaṭṭhena bhāvanā’’ti (paṭi. ma. 1.201). Tasmā ñāṇakiccabhūtā sampahaṃsanā pariyosānanti vuttā.
凡此等隨觀不動所引發的禪定智慧，乃稱為三十五種“三昧智”，這三十五智處於相應而和合不相違的狀態。又彼等起心動念及根等，因超越各種染污而從解脫的自在中呈顯出一味性，彼等相依相隨，彼等發生之時稱為安住，諸法由智慧見到各自的染污病患，了解其因緣及果報，分別其性質而清淨，通達而破除故。故說，修行中可知因智慧而帶來的功用。且因隨觀之緣，智慧能公開顯現，如言：「合一集中之心善於持護安住，隨觀所成其智慧心與見根加強。」又以隨觀除不同染污，使心得解脫，彼智慧肇成明顯，故說回復智慧之力。由此顯示智慧功能的完成，即稱「分別」、「分析」。是故，擔任破除工作的智慧乃依其用發生，與隨觀不動，及分別而清淨三者同時生起。
Evaṃ tivattagatantiādīni tasseva cittassa thomanavacanāni. Tattha evaṃ tivattagatanti evaṃ yathāvuttena vidhinā paṭipadāvisuddhipakkhandanaupekkhānubrūhanāñāṇasampahaṃsanāvasena tividhabhāvaṃ gataṃ. Vitakkasampannanti kilesakkhobhavirahitattā vitakkena sundarabhāvaṃ pannaṃ gataṃ. Cittassa adhiṭṭhānasampannanti tasmiṃyeva ārammaṇe cittassa nirantarappavattisaṅkhātena adhiṭṭhānena sampannaṃ anūnaṃ. Yathā adhiṭṭhānavasiyaṃ adhiṭṭhānanti jhānappavatti, tathā idhāpi cittassa adhiṭṭhānanti cittekaggatāpi yujjati. Tena hi ekasmiṃyeva ārammaṇe cittaṃ adhiṭṭhāti, na ettha vikkhipatīti. ‘‘Samādhisampanna’’nti visuṃ vuttattā pana vuttanayeneva gahetabbaṃ. Atha vā samādhisseva jhānasaṅgahitattā cittassa adhiṭṭhānasampannanti jhānaṅgapañcakavasena vuttaṃ. Samādhisampannanti indriyasaṅgahitattā indriyapañcakavasena, dutiyajjhānādīsu pana alabbhamānāni padāni pahāya labbhamānakavasena pītisampannantiādi vuttaṃ.
如前所說「三種入滅」等語，是指此心的稱呼。由於修行清淨階段的破除工作，與隨觀不動及智慧作為支撐共生，發展出三種不同的性質。思維淨化者為除染煩惱之思維，此思維美好而智成熟。心之持治力充足者謂於唯一境界，心念不停息而常暢流持續而成，此即持治。持治猶如定中禪那生起，如禪入入相，故此處心之持治即心之專一不散失。故說一境入定者，心持於同一法，不分散。說成「具定力」者，依通說而定。或說定者，憑禪聚成就定力，對五蘊等念能聚合故稱持治成就。具定力稱與根感官力量合一，第二禪等已捨厭惡而產生喜樂。
Aniccānupassanādīsu aṭṭhārasasu mahāvipassanāsu vitakkādayo paripuṇṇāyeva tāsaṃ kāmāvacarattā. Etāsu ca appanāya abhāvato paṭipadāvisuddhiādayo khaṇikasamādhivasena yojetabbā. Catūsu maggesu paṭhamajjhānikavasena vitakkādīnaṃ labbhanato labbhamānakavaseneva vitakkādayo paripuṇṇā vuttā. Dutiyajjhānikādīsu hi maggesu vitakkādayo jhānesu viya parihāyantīti. Ettāvatā terasa vodānañāṇāni vitthārato niddiṭṭhāni honti. Kathaṃ? Ekaṭṭhāne samādahanena tattheva adhimuccanena kosajjappajahanena uddhaccappajahanena rāgappajahanena byāpādappajahanena sampayuttāni cha ñāṇāni, catūhi ekattehi sampayuttāni cattāri ñāṇāni, paṭipadāvisuddhiupekkhānubrūhanāsampahaṃsanāhi sampayuttāni tīṇi ñāṇānīti evaṃ terasa ñāṇāni niddiṭṭhāni.
於十八大觀無常等中，思維等已達成熟，是欲樂消退。因無念而修行清淨等由短暫三昧所成結合。於四聖道中，初定位禪中思維之成熟所成，稱為成熟思維。第二禪以後禪中，思維如禪離，故舍去。至此三十種成就智慧之證文有廣詳範例。如何解釋？於一處由四種智慧帶動，地定等諸贛滅，此六智慧聯合，四又成一，合三而成六。於修行清淨、隨觀不動與智慧相應生起之時，三種智慧成成熟，說明具有三種智慧。
§159
159. Evaṃ santepi ānāpānassatisamādhibhāvanāvasena tesaṃ nipphattiṃ dassetukāmo tāni ñāṇāni anigametvāva nimittaṃ assāsapassāsātiādinā nayena codanāpubbaṅgamaṃ ānāpānassatisamādhibhāvanāvidhiṃ dassetvā ante tāni ñāṇāni nigametvā dassesi. Tattha nimittaṃ vuttameva. Anārammaṇāmekacittassāti anārammaṇā ekacittassa. Ma-kāro panettha padasandhikaro. Anārammaṇamekacittassātipi pāṭho, ekassa cittassa ārammaṇaṃ na bhavantīti attho. Tayo dhammeti nimittādayo tayo dhamme. Bhāvanāti ānāpānassatisamādhibhāvanā. Kathanti paṭhamaṃ vuttāya codanāgāthāya anantaraṃ vuttāya parihāragāthāya atthaṃ kathetukamyatāpucchā. Na cimeti na ca ime. Na cametipi pāṭho, soyeva padacchedo. Kathaṃ na ca aviditā honti, kathaṃ na ca cittaṃ vikkhepaṃ gacchatīti evaṃ kathaṃ saddo sesehi pañcahi yojetabbo. Padhānañca paññāyatīti ānāpānassatisamādhibhāvanārambhakaṃ vīriyaṃ sandissati. Vīriyañhi padahanti tenāti padhānanti vuccati. Payogañca sādhetīti nīvaraṇavikkhambhakaṃ jhānañca yogī nipphādeti. Jhānañhi nīvaraṇavikkhambhanāya payuñjīyatīti payogoti vuttaṃ. Visesamadhigacchatīti saṃyojanappahānakaraṃ maggañca paṭilabhati. Maggo hi samathavipassanānaṃ ānisaṃsattā visesoti vutto. Visesassa ca pamukhabhūtattā ca-kārena samuccayo na kato.
159. 諸位，如欲說明入出息念三昧修習所生之相續三種智慧，且不了斷地，先藉著「特徵」「入出息」等之引導，起導入作用，詳說入出息念三昧修習法，終結時將三種智慧依次示現。此處特徵詞語如先說所示。句子中「不障礙唯一心念」者，是指「不障礙唯一心念」之意。此三詞即為「三種法」。修習指入出息念三昧之修習。以詩諷調問之後，依次說明義意。曰：「不此非彼」，此為詞語截斷。如何說明不為未知，心不散亂，此一種聲音最後成就五種結合。努力稱為「專精」。完成功用意為破除障礙，三昧滅除煩惱，靈修者由此得成就。三昧因專精為因，能獲得特殊成就。此特殊主要由二事成——結合的因，以及定與觀之道。《聖道四諦》中已有說明此聖道。
Idāni taṃ pucchitamatthaṃ upamāya sādhento seyyathāpi rukkhotiādimāha. Tassattho – yathā nāma kakacena phālanatthaṃ vāsiyā tacchitvā rukkho phālanakāle niccalabhāvatthaṃ same bhūmipadese payogakkhamaṃ katvā ṭhapito. Kakacenāti hatthakakacena. Āgateti rukkhaṃ phusitvā attano samīpabhāgaṃ āgate. Gateti rukkhaṃ phusitvā parabhāgaṃ gate. Vā-saddo samuccayattho. Na aviditā hontīti rukkhe kakacadantehi phuṭṭhaṃ purisena pekkhamānaṃ ṭhānaṃ appatvā tesaṃ āgamanagamanābhāvato sabbepi kakacadantā viditāva honti. Padhānanti rukkhacchedanavīriyaṃ. Payoganti rukkhacchedanakiriyaṃ. ‘‘Visesamadhigacchatī’’ti vacanaṃ upamāya natthi. Upanibandhanā nimittanti upanibandhanāya satiyā nimittabhūtaṃ kāraṇabhūtaṃ nāsikaggaṃ vā mukhanimittaṃ vā. Upanibandhati etāya ārammaṇe cittanti upanibandhanā nāma sati. Nāsikagge vāti dīghanāsiko nāsikagge. Mukhanimitte vāti rassanāsiko uttaroṭṭhe. Uttaroṭṭho hi mukhe satiyā nimittanti mukhanimittanti vutto. Āgateti phuṭṭhaṭṭhānato abbhantaraṃ āgate. Gateti phuṭṭhaṭṭhānato bahiddhā gate. Na aviditā hontīti phusanaṭṭhānaṃ appatvā assāsapassāsānaṃ āgamanagamanābhāvato sabbepi te viditā eva honti. Kammaniyaṃ hotīti yena vīriyena kāyopi cittampi kammaniyaṃ bhāvanākammakkhamaṃ bhāvanākammayoggaṃ hoti. Idaṃ vīriyaṃ padhānaṃ nāmāti phalena kāraṇaṃ vuttaṃ hoti. Upakkilesā pahīyantīti vikkhambhanavasena nīvaraṇāni pahīyanti. Vitakkā vūpasammantīti nānārammaṇacārino anavaṭṭhitā vitakkā upasamaṃ gacchanti. Yena jhānena upakkilesā pahīyanti, vitakkā vūpasammanti. Ayaṃ payogoti payogamapekkhitvā pulliṅganiddeso kato. Saññojanā pahīyantīti taṃtaṃmaggavajjhā saññojanā samucchedappahānena pahīyanti. Anusayā byantīhontīti pahīnānaṃ puna anuppattidhammakattā vigato uppādanto vā vayanto vā etesanti byantā, pubbe abyantā byantā hontīti byantīhonti, vinassantīti attho. Saññojanappahānaṃ anusayappahānena hoti, na aññathāti dassanatthaṃ anusayappahānamāha. Yena maggena saññojanā pahīyanti anusayā byantīhonti, ayaṃ visesoti attho. Catutthacatukke ariyamaggassāpi niddiṭṭhattā idha ariyamaggo vutto. Ekacittassa ārammaṇadvayābhāvassa avuttepi siddhattā taṃ avissajjetvāva evaṃ ime tayo dhammā ekacittassa ārammaṇā na hontīti nigamanaṃ kataṃ.
現在借對比說明提問之義，如同以樹木作譬喻。即如象牙用以棲息果實時，樹木於果實成熟時呈靜止，立於土上而未搖晃。象牙為象牙之意。來者者者觸及樹木近側部分。往者者者觸及樹木遠側部分。棲息者指總合意義。於樹木不知曉時，被象牙觸及之處，人在觀看時未見空隙，因往來無有停滯，故均知先後觸處。稱專精為砍樹之力，稱修習為砍除行持。得特殊成就無譬喻，謂因正念之縛與緣起原因，如鼻尖或口部所指，名稱為緣。打入者者觸處內入，往出者於觸處外出。因不知，觸處未有空隙，呼吸往來無阻，故皆知先後觸持。施行力量即以何等精勤使身心具知，具能行住修道。此精勤即稱作專精，實為因與所成之果。染污被破除者即遮障除去。思維和緩者為多種對境無散亂之思維趨於安止。以何禪定破除染污，思維和緩。此即稱為修習。此稱為專精，視修習之條件而論，故成男性之譬。繫縛被破除者，意謂法則依道具破除，故行斷繫縛。染污被破除時意謂煩惱起滅而終止。此稱繫縛之破除，非他歟。透過聖道之四段證得，於此說聖道。雖陳述心於唯一境界無二緣，仍需說明三法中，無有生起二緣之處，為結語。
§160
160. Idāni taṃ bhāvanāsiddhisādhakaṃ yogāvacaraṃ thunanto ānāpānassati yassāti gāthaṃ vatvā tassā niddesamāha. Tattha ānāpānassatiyo yathā buddhena desitā, tathā paripuṇṇā subhāvitā anupubbaṃ paricitā yassa atthi saṃvijjanti. So imaṃ lokaṃ pabhāseti. Kiṃ viya? Abbhā muttova candimā yathā abbhādīhi mutto candimā imaṃ okāsalokaṃ pabhāseti, tathā so yogāvacaro imaṃ khandhādilokaṃ pabhāsetīti gāthāya sambandho. ‘‘Abbhā muttova candimā’’ti ca padassa niddese mahikādīnampi vuttattā ettha ādisaddalopo katoti veditabbo. Gāthāniddese no passāso no assāsoti so soyeva attho paṭisedhena visesetvā vutto. Upaṭṭhānaṃ satīti asammussanatāya tameva assāsaṃ upagantvā ṭhānaṃ sati nāmāti attho. Tathā passāsaṃ. Ettāvatā ānāpānesu sati ānāpānassatīti attho vutto hoti.
160. 现在，那个帮助修习得成就的瑜伽实修者，他的有关入出息念的歌谣讲说完毕，阐述其教义。其所说者即为入出息念，如佛陀所宣说的，修持圆满，善巧调伏，循序渐进而自熟知的，乃是如此的。此修者能照明此世间。犹如什么呢？正如光明烁烁的月亮照亮黑暗无光的森林世界，入出息念的行者也如是，照亮五蕴等诸界。歌谣中说了“如光明烁烁的月亮”这句话，因而用以指称世间众物，从地等诸界言起，表明这里是一个起首语的省略，此处其义应如此理解。歌谣中所用的“照见”和“呼吸”并非字面意思，而是带有所拒绝和特殊强调的用法。所谓“守护”是指不放弃的呼吸，常驻于此被称为“正念”。由此可见，如此多的入出息念被称为“入出息念”的理由。
Idāni sativaseneva ‘‘yassā’’ti vuttaṃ puggalaṃ niddisitukāmo yo assasati, tassupaṭṭhāti. Yo passasati, tassupaṭṭhātīti vuttaṃ. Yo assasati, tassa sati assāsaṃ upagantvā tiṭṭhati. Yo passasati, tassa sati passāsaṃ upagantvā tiṭṭhatīti attho. Paripuṇṇāti jhānavipassanāmaggaparamparāya arahattamaggappattiyā paripuṇṇā. Teyeva hi jhānavipassanāmaggadhamme sandhāya pariggahaṭṭhenātiādimāha. Te hi dhammā iminā yoginā pariggayhamānattā pariggahā, tena pariggahaṭṭhena paripuṇṇā. Tattha sabbesaṃ cittacetasikānaṃ aññamaññaparivārattā parivāraṭṭhena paripuṇṇā. Bhāvanāpāripūrivasena paripūraṭṭhena paripuṇṇā. Catasso bhāvanātiādīni subhāvitāti vuttapadassa atthavasena vuttāni. Catasso bhāvanā heṭṭhā vuttāyeva. Yānīkatāti yuttayānasadisā katā. Vatthukatāti patiṭṭhaṭṭhena vatthusadisā katā. Anuṭṭhitāti paccupaṭṭhitā. Paricitāti samantato citā upacitā. Susamāraddhāti suṭṭhu samāraddhā sukatā. Yattha yattha ākaṅkhatīti yesu yesu jhānesu yāsu yāsu vipassanāsu sace icchati. Tattha tatthāti tesu tesu jhānesu tāsu tāsu vipassanāsu. Vasippattoti vasībhāvaṃ bahubhāvaṃ patto. Balappattoti samathavipassanābalappatto. Vesārajjappattoti visāradabhāvaṃ paṭubhāvaṃ patto. Te dhammāti samathavipassanā dhammā. Āvajjanapaṭibaddhāti āvajjanāyattā, āvajjitamatteyeva tassa santānena, ñāṇena vā sampayogaṃ gacchantīti attho. Ākaṅkhapaṭibaddhāti ruciāyattā, rocitamatteyeva vuttanayena sampayogaṃ gacchantīti attho. Manasikāro panettha āvajjanāya cittuppādo. Ākaṅkhanāya vevacanavasena atthavivaraṇatthaṃ vutto. Tena vuccati yānīkatāti evaṃ katattāyeva te yuttayānasadisā katā hontīti vuttaṃ hoti.
现今所说的正是“yassā”说的人，是想指代那个呼吸的人，此谓守护。所谓“见呼吸者”，即是守护。呼吸者守护呼吸，站立于呼吸前。看到呼吸者守护呼吸，亦是如此之意。所谓圆满，则是指禅定与智慧修习之道相续，有达到阿拉汉道境界的圆满。所谓道的统一，是指禅定、智慧修行及持守等法相接续。依此道理，这些心理法由此行者所把持，用所把持而圆满。此圆满是指诸心意及心所法互相辅助、彼此作伴。因而圆满成为修练充足之境了。所谓四种修习，是指前文所述良好调伏之意。所谓四种修习为正确的协调予以称许。所谓“有实体”，是指与稳固基础相称。所谓“不间断”是指被众心理环绕，周密不缺。所谓熟悉是彼心意遍及周遍之义。所谓“善初始”，乃是修习得始得久稳定。所谓“有所期望”，是指所欲而修行的各种禅定和慧观。所谓“在那里”，即是指各种禅定和慧观。所谓“具支配”，是指已得逞多能。所谓“得力量”，是止观力的增进。所谓“得熟练”，则是精炼而熟巧。以上种种法即是止与观法。所谓“借因通达”则是指在连锁传承和智慧中自然相续相融。所谓“借乐趣相联系”，是指乐趣之缘，表示所结合得以契合。所谓“专注”是对借因的产生。所谓“有所期待”乃目的说法的解释。故此称为“正确协调”，即是如此产生殊胜正确的道路的相似处。
Yasmiṃ yasmiṃ vatthusminti soḷasasu vatthūsu ekekasmiṃ. Svādhiṭṭhitanti suppatiṭṭhitaṃ. Sūpaṭṭhitāti suṭṭhu upaṭṭhitā. Sampayuttacittasatīnaṃ saheva sakasakakiccakaraṇato anulomapaṭilomavasena yojetvā te dve dhammā dassitā. Tena vuccati vatthukatāti evaṃ bhūtattāyeva katapatiṭṭhā hontīti vuttaṃ hoti. Yena yena cittaṃ abhinīharatīti pubbappavattito apanetvā yattha yattha bhāvanāvisese cittaṃ upaneti. Tena tena sati anuparivattatīti tasmiṃ tasmiṃyeva bhāvanāvisese sati anukūlā hutvā pubbappavattito nivattitvā pavattati. ‘‘Yena, tenā’’ti cettha ‘‘yena bhagavā tenupasaṅkamī’’tiādīsu (khu. pā. 5.1; su. ni. maṅgalasutta) viya bhummattho veditabbo. Tena vuccati anuṭṭhitāti evaṃ karaṇatoyeva taṃ taṃ bhāvanaṃ anugantvā ṭhitā hontīti vuttaṃ hoti. Ānāpānassatiyā satipadhānattā vatthukatānuṭṭhitapadesu satiyā saha yojanā katāti veditabbā.
所谓“在此根本”是指六根等十六法门中的每一法门，分别而立。所谓“坚定不移”，是指稳固而正确地立住。所谓“以正确守护”，是指南正守护了精神，与正念同在，彼此和合而生起连锁、逆链结契。由此两种情形显示，如此称为有实体基础。所谓“以某种心念引导”，是指先前的心念先起，随后依照不同修行，特别的心念相继到来。由此说「不断流转着正念」，正念于此依照各个具体的修行，顺应得以持续，先起先灭的心念便转动循环。所谓“因此为不间断”，乃是指按照修行而紧随不舍，保持不变的形态。由于入出息念是由正念禅法基础产生，因此认为与守护相联结，结合与安住是其义。
Yasmā pana paripuṇṇāyeva paricitā honti vaḍḍhitā laddhāsevanā, tasmā ‘‘paripuṇṇā’’tipade vuttā tayo atthā ‘‘paricitā’’tipadepi vuttā, catuttho visesatthopi vutto. Tattha satiyā pariggaṇhantoti sampayuttāya, pubbabhāgāya vā satiyā pariggahetabbe pariggaṇhanto yogī. Jināti pāpake akusale dhammeti samucchedavasena lāmake kilese jināti abhibhavati. Ayañca puggalādhiṭṭhānā dhammadesanā. Dhammesu hi jinantesu taṃdhammasamaṅgīpuggalopi jināti nāma. Te ca dhammā satiṃ avihāya attano pavattikkhaṇe jinitumāraddhā jitāti vuccanti yathā ‘‘bhuñjitumāraddho bhutto’’ti vuccati. Lakkhaṇaṃ panettha saddasatthato veditabbaṃ. Evaṃ santepi ‘‘parijitā’’ti vattabbe ja-kārassa ca-kāraṃ katvā ‘‘paricitā’’ti vuttaṃ, yathā sammā gado assāti sugatoti atthavikappe da-kārassa ta-kāro niruttilakkhaṇena kato, evamidhāpi veditabbo. Imasmiṃ atthavikappe paricitāti padaṃ kattusādhanaṃ, purimāni tīṇi kammasādhanāni.
因为是圆满而周遍熟悉，增长并得亲近作用，于是“圆满”一词有三重义，“熟悉”一词亦有三义，还有第四是特殊义。所谓“把握”，是指伴随正念把握前因或部分；所谓“征服”，是指依断恶不善的罪恶法则，如同切断烦恼般征服堕落之病；另有“个人执着与教法的征服”，指于法中征服执着，即征服心与法。征服法者称为“征服者”，其于心念不失的状态意在努力修习征服正法。借此得名“准备享受”，即心已准备好享受所修正法。其特征由由语义决定。即使如此，在“被包围”时讲“被围困”，由此类推“熟悉”在语义演变中用作“占据主体”的手段。类似于“如来”称为“佛”之类，故而这样的语义转换应当了解。此语义转换中“熟悉”一词乃取其施用功用，涵盖旧有三种修习法的作业手段。
Cattāro susamāraddhāti cattāro susamāraddhatthāti vuttaṃ hoti, atthasaddassa lopo daṭṭhabbo. Susamāraddhāti padassa atthāpi hi idha susamāraddhāti vuttāti veditabbā, susamāraddhadhammā vā. Caturatthabhedato cattāroti vuttāti veditabbā, na dhammabhedato. Yasmā pana subhāvitāyeva susamāraddhā honti, na aññe, tasmā tayo bhāvanatthā idhāpi vuttā. Āsevanatthopi tīsu vuttesu vuttoyeva hoti, tasmā taṃ avatvā tappaccanīkānaṃ susamūhatattho vutto. Paccanīkasamugghātena hi āraddhapariyosānaṃ paññāyati, tena susamāraddhassa sikhāppatto attho vutto hoti. Tattha tappaccanīkānanti tesaṃ jhānavipassanāmaggānaṃ paṭipakkhabhūtānaṃ. Kilesānanti kāmacchandādīnaṃ niccasaññādisampayuttānaṃ sakkāyadiṭṭhādīnañca. Susamūhatattāti vikkhambhanatadaṅgasamucchedavasena suṭṭhu samūhatattā nāsitattā. Potthakesu pana ‘‘susamugghātattā’’ti likhanti, taṃ na sundaraṃ.
关于“四种善初始”，即四种善始已被宣说，须得知意义的省略。所谓“善初始”之义于此乃指善行所起之良好开始或善法相续。四是基于其有不同目标而为之说，并非指其教法不同。既然本质是善法初始而非他者，因此此处说三种修行目的，也被说成支持调伏愚痴的功用。修成定力与慧力便是达成功德之意。所谓支持即努力的结果。所谓烦恼是欲望嗔恨等五盖和自我执着等。所谓善初始是指经由远离诸烦恼，安稳不起之状态。经文有“善覆”写作“善被覆”，此词语美观不佳，因此作如此校订。
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161. Puna tasseva padassa aññampi atthavikappaṃ dassento susamantiādimāha. Tattha tattha jātāti tasmiṃ sikhāppattabhāvanāvisese jātā. Anavajjāti kilesānaṃ ārammaṇabhāvānupagamanena kilesadosavirahitā. Kusalāti jātivasena kusalā. Bodhipakkhiyāti bujjhanaṭṭhena bodhīti laddhanāmassa ariyassa pakkhe bhavattā bodhipakkhiyā. Pakkhe bhavattāti hi upakārabhāve ṭhitattā. Te ca ‘‘cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo’’ti (ma. ni. 3.35; cūḷani. mettagūmāṇavapucchāniddesa 22; mi. pa. 5.4.1) sattatiṃsa dhammā. Idaṃ samanti idaṃ maggakkhaṇe dhammajātaṃ samucchedavasena kilese sameti vināsetīti samaṃ nāma. Nirodhonibbānanti dukkhanirodhattā nirodho, vānasaṅkhātāya taṇhāya abhāvā nibbānaṃ. Idaṃ susamanti idaṃ nibbānaṃ sabbasaṅkhatavisamāpagatattā suṭṭhu samanti susamaṃ nāma. Ñātanti bodhipakkhiyasaṅkhātaṃ samaṃ asammohato ñāṇena ñātaṃ, nibbānasaṅkhātaṃ susamaṃ ārammaṇato ñāṇena ñātaṃ. Tadeva dvayaṃ teneva cakkhunā viya diṭṭhaṃ. Viditanti tadeva dvayaṃ santāne uppādanena ārammaṇakaraṇena ca paṭiladdhaṃ. Ñātaṃ viya paññāya sacchikataṃ phassitañca. ‘‘Asallīnaṃ asammuṭṭhā asāraddho ekagga’’nti purimassa purimassa padassa atthappakāsanaṃ. Tattha āraddhanti paṭṭhapitaṃ. Asallīnanti asaṅkucitaṃ. Upaṭṭhitāti upagantvā ṭhitā. Asammuṭṭhāti avinaṭṭhā. Passaddhoti nibbuto. Asāraddhoti niddaratho. Samāhitanti samaṃ ṭhapitaṃ. Ekagganti avikkhittaṃ.
161. 又说明了此处“善”字的其他含义。所谓“生起”，是指出现功德成熟圆满的状态。所谓“无垢”，是指出离烦恼遮蔽，烦恼染污断除。所谓“善行”，乃是以善的性质而产生。所谓“觉胜道支”，是指以觉悟而获得阿拉汉果之状态。所谓“在觉胜道支”，是指出现助缘之意。经文中说“四念处，四正勤，四如意足，五根，五力，七觉支，圣八正道”等三十三法。此处“善”，是在此道路得趣时为烦恼断灭的相应同义词。所谓“尽止涅槃”，是指出苦灭之义，是欲火灭绝的涅槃。此涅槃为一切烦恼所断灭之正法，是无染净法故名为“善”。所谓“相知”，是指觉胜道支称作“善”，慧解无惑称为“相知”，其知识了知如实。如此二者如同用慧眼所见之真理。所谓“明了”，指此二法由生起与生灭、多加练习而得，得成而清净。所谓“知道”，是指智慧已达真实相了见和亲证。所谓“不散乱、安定、无惧、专注”，乃分别解释前人所述几个名词。这里“安定”为不动摇，“专注”为不分心。
‘‘Cattāro susamāraddhā’’tiādi sakalassa susamāraddhavacanassa mūlattho. ‘‘Atthi sama’’ntiādi pana susamavacanassa, ‘‘ñāta’’ntiādi āraddhavacanassa vikappatthā. Tatthāyaṃ padatthasaṃsandanā – ‘‘samā ca susamā ca samasusamā’’ti vattabbe ekadesasarūpekasesaṃ katvā ‘‘susamā’’ icceva vuttā yathā nāmañca rūpañca nāmarūpañca nāmarūpanti. ‘‘Idaṃ samaṃ, idaṃ susama’’nti pana anaññāpekkhaṃ katvā napuṃsakavacanaṃ kataṃ. Yasmā pana ñātampi diṭṭhanti vuccati, diṭṭhañca āraddhañca atthato ekaṃ. Viditasacchikataphassitāni pana ñātavevacanāni, tasmā ñātanti āraddhatthoyeva vutto hoti.
『四种正当起始』等语，是对整个“四正当起始”语句的词义根本的解释。这里的『有相等』等语，是对『正当』语的释义；『亲近』等语，是对『起始』语的变化说明。对此词义的根据解释如下：『相等且正当、纯正且良好』，说成一言一语带有部分相同意义，只特别用『正当』一词，表示名相与形相，即名色，既是名与色，又是名色。对『这个相等、这个正当』则是在不依赖他物的情况下，用非阳性辞尾表达。由于称『亲近』为见、见与起始本质上是一体的。所知觉确认的感受以及亲近等词，因而亲近意专指起始意，故以『亲近』称之。
Āraddhaṃ hoti vīriyaṃ asallīnanti ayaṃ pana āraddhavacanassa ujukatthoyeva. Upaṭṭhitā satītiādīni pana sampayuttavīriyassa upakārakadhammadassanatthaṃ vuttāni, na āraddhavacanassa atthadassanatthaṃ. Purimena atthena suṭṭhu samāraddhāti susamāraddhā ca, iminā atthena susamā āraddhāti susamāraddhā ca ekasese kate ‘‘susamāraddhā’’ti vuccanti. Imamatthaṃ pariggahetvā ‘‘tena vuccati susamāraddhā’’ti vuttaṃ.
『起始』即『勇猛精进』。此处『起始』语意为彻底坚持的意思。『被安排』等词，是为说明已具足相应的精进而设，不是为说明『起始』字本身的意义。以上意义下，怀念过去的一切，称之为正当起始（susamāraddhā），这以此意义来说，『正当起始』与『正当坚持』是同义的，一般合称为『正当起始』。采纳此义说，故称之为『因此称为正当起始』。
Anupubbanti yathānukkamenāti attho, pubbaṃ pubbaṃ anūti vuttaṃ hoti. Dīghaṃ assāsavasenāti dīghanti vuttaassāsavasena. Purimā purimāti purimā purimā sati. Etena pubbantipadassa attho vutto hoti. Pacchimā pacchimāti satiyeva. Etena anūtipadassa attho vutto hoti. Ubhayena pubbañca anu ca paricitāti attho vutto hoti. Upari soḷasa vatthūni vitthāretvā vacanato idha saṅkhipitvā ‘‘paṭinissaggānupassī’’ti antimameva dassitaṃ. Yasmā sikhāppattabhāvanassa sabbāpi ānāpānassatiyo punappunaṃ yathāruci pavattanato anuparicitāpi honti. Tena vuttaṃ – ‘‘aññamaññaṃ paricitā ceva honti anuparicitā cā’’ti.
『渐次』即按顺序逐渐进行之义，先前、先前说法确立此义。『长久』即指久远之意，指长期经历的烦恼。『先的、先时』，即先前之意。由此，『先前』下义释明。『后者、后者』即说明时间的后段之意。因此，对渐次次第之义，说明又清楚。前后二字兼有先、接续之意。上文展开十六项事，后文简约说『放弃回头观想』，最后仅示「观察放弃」，讲解止息行为。因为入出息念修习中，所有念住虽反复变化，无论喜欢如何流转，皆随频繁亲熟而生了解，故说彼此相互亲熟，也有不亲熟者。
Yathatthāti yathāsabhāvatthā. Attadamathatthoti arahattamaggakkhaṇe attano nibbisevanattho. Samathatthoti sītibhāvattho. Parinibbāpanatthoti kilesaparinibbānena. Abhiññatthoti sabbadhammavasena. Pariññatthādayo maggañāṇakiccavasena. Saccābhisamayattho catunnaṃ saccānaṃ ekapaṭivedhadassanavasena. Nirodhe patiṭṭhāpakattho ārammaṇakaraṇavasena.
『如实』即符合事物本性。『正见之真如』，是指阿拉汉道上时断灭自性的真实内证。『安住』是指清凉之境。『灭除』是指烦恼根本熄灭。『神通』是指对所有法之通达。『圆明』等语，是指依道理知识和禅定智量等觉知。『实谛证得』是四圣谛具体现前见证。『灭证立稳』是依止断尽烦恼的缘起境界而建立行持。
Buddhotipadassa abhāvepi buddhenātipade yo so buddho, taṃ niddisitukāmena buddhoti vuttaṃ. Sayambhūti upadesaṃ vinā sayameva bhūto. Anācariyakoti sayambhūpadassa atthavivaraṇaṃ. Yo hi ācariyaṃ vinā saccāni paṭivijjhati, so sayambhū nāma hoti. Pubbe ananussutesūtiādi anācariyakabhāvassa atthappakāsanaṃ. Ananussutesūti ācariyaṃ ananussutesu. Sāmanti sayameva. Abhisambujjhīti bhusaṃ sammā paṭivijjhi. Tattha ca sabbaññutaṃ pāpuṇīti tesu ca saccesu sabbaññubhāvaṃ pāpuṇi. Yathā saccāni paṭivijjhantā sabbaññuno honti, tathā saccānaṃ paṭividdhattā evaṃ vuttaṃ. Sabbaññutaṃ pattotipi pāṭho. Balesu ca vasībhāvanti dasasu ca tathāgatabalesu issarabhāvaṃ pāpuṇi. Yo so evaṃ bhūto, so buddhoti vuttaṃ hoti. Tattha sabbesu dhammesu appaṭihatañāṇanimittānuttaravimokkhādhigamaparibhāvitaṃ khandhasantānaṃ upādāya paṇṇattiko, sabbaññutapadaṭṭhānaṃ vā saccābhisambodhimupādāya paṇṇattiko sattaviseso buddho. Ettāvatā atthato buddhavibhāvanā katā hoti.
虽无佛出现在世，但欲彰显超越佛者之意，佛称谓为『佛』。『自觉者』是无师自醒自悟者。称之为无师者，是释『自觉者』含义。若无教师而能断流实义者，称作自觉者。先前释无师义，旨在阐发无师之意。无师者即不依外教诲而自觉知法实者。『真知』即确实了解。由此达到对诸法的全面通达，故称为全知。全知者也即是佛的义。如实了知，犹如花开，喻释觉知状态。精通法义者获得诸佛十力，成为诸佛中最尊者。如此者，称为佛。此中所有法不被障碍，断除一切不知缘故，超越相对之自在解脱，住于断尽业结处，可谓究竟无漏，并依此理住称为正觉。对佛义及佛境，遂成此等详尽阐释。
§162
162. Idāni byañjanato vibhāvento buddhoti kenaṭṭhena buddhotiādimāha. Tattha yathā loke avagantā avagatoti vuccati, evaṃ bujjhitā saccānīti buddho. Yathā paṇṇasosā vātā paṇṇasusāti vuccanti, evaṃ bodhetā pajāyāti buddho. Sabbaññutāya buddhoti sabbadhammabujjhanasamatthāya buddhiyā buddhoti vuttaṃ hoti. Sabbadassāvitāya buddhoti sabbadhammānaṃ ñāṇacakkhunā diṭṭhattā buddhoti vuttaṃ hoti. Anaññaneyyatāyabuddhoti aññena abodhanīyato sayameva buddhattā buddhoti vuttaṃ hoti. Visavitāya buddhoti nānāguṇavisavanato padumamiva vikasanaṭṭhena buddhoti vuttaṃ hoti. Khīṇāsavasaṅkhātena buddhotiādīhi chahi pariyāyehi cittasaṅkocakaradhammappahānena niddakkhayavibuddho puriso viya sabbakilesaniddakkhayavibuddhattā buddhoti vuttaṃ hoti. Saṅkhā saṅkhātanti atthato ekattā saṅkhātenāti vacanassa koṭṭhāsenāti attho. Taṇhālepadiṭṭhilepābhāvena nirupalepasaṅkhātena. Savāsanānaṃ sabbakilesānaṃ pahīnattā ekantavacanena visesetvā ekantavītarāgotiādi vuttaṃ. Ekantanikkilesoti rāgadosamohāvasesehi sabbakilesehi nikkileso. Ekāyanamaggaṃ gatoti buddhoti gamanatthānaṃ dhātūnaṃ bujjhanatthattā bujjhanatthāpi dhātuyo gamanatthā honti, tasmā ekāyanamaggaṃ gatattā buddhoti vuttaṃ hoti. Ekāyanamaggoti cettha –
第162节。现在依文字分解，释曰佛之名号从何而来。正如世俗所知谓之熟悉，一旦了知即称为知。正如风吹树叶摇动时称之为叶摇，佛亦然，为觉者。为具足通达诸法智慧，如目有光显见诸法者，称为佛。因其无二不可言说之特征自觉，故号自觉佛。佛具多种功德并超越一切烦恼，于诸烦恼尽灭时心完全解脱，故称佛。『堆积』意从结合起。渴爱如污垢般依附，断除即为无垢。所有烦恼被断净，因此断除纯净，称为『无染』。断染无染皆全然成就，一洁净证，称心归一道。此归一道，既觉知诸法行灭之意，故称佛。到此为止，略释佛与道义的关联。
‘‘Maggo pantho patho pajjo, añjasaṃ vaṭumāyanaṃ;
“道路、径途、小路、通衢以及经海之路；
Nāvā uttarasetu ca, kullo ca bhisi saṅkamo’’ti . (cūḷani. pārāyanatthutigāthāniddesa 101) –
船只、向北的桥梁、家族以及敌军的包围。”（此为《小尼》和《彼岸利乐咏说解》中的第101偈）——
Maggassa bahūsu nāmesu ayananāmena vutto. Tasmā ekamaggabhūto maggo, na dvedhāpathabhūtoti attho. Atha vā ekena ayitabbo maggoti ekāyanamaggo. Ekenāti gaṇasaṅgaṇikaṃ pahāya pavivekena cittena. Ayitabboti paṭipajjitabbo. Ayanti vā etenāti ayano, saṃsārato nibbānaṃ gacchantīti attho. Ekesaṃ ayano ekāyano. Eketi seṭṭhā, sabbasattaseṭṭhā ca sammāsambuddhā, tasmā ekāyanamaggoti sammāsambuddhānaṃ ayanabhūto maggoti vuttaṃ hoti. Ayatīti vā ayano, gacchati pavattatīti attho. Ekasmiṃ ayano maggoti ekāyanamaggo, ekasmiṃyeva buddhasāsane pavattamāno maggo, na aññatthāti vuttaṃ hoti. Api ca ekaṃ ayatīti ekāyano, pubbabhāge nānāmukhabhāvanānayappavattopi aparabhāge ekaṃ nibbānameva gacchatīti vuttaṃ hoti, tasmā ekāyanamaggoti ekanibbānagamanamaggoti attho. Eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti buddhoti na parehi buddhattā buddho, kiṃ pana sayameva anuttaraṃ sammāsambodhiṃ abhisambuddhattā buddhoti vuttaṃ hoti. Abuddhivihatattā buddhipaṭilābhā buddhoti buddhi buddhaṃ bodhoti pariyāyavacanametaṃ. Tattha yathā nīlarattaguṇayogā nīlo paṭo ratto paṭoti vuccati, evaṃ buddhaguṇayogā buddhoti ñāpetuṃ vuttaṃ.
此处“道”以多种名称称为“行程”或“通途”。因此谓之单一道路，不是两条道路。或者亦可说“道”为某一条行进之路，即“单一通路之道”。“单一”即舍弃众多的，专注于孤立无碍的心境。所谓“应行者”即应当修习之义。“行进”、“通途”意指从轮回至涅槃之行程。一条通路就是唯一的道路。唯有一条道路在佛教法中行持，不存他道。又“一条行进之路”，即虽早期存在多种修习法门，但最终皆趋向唯一涅槃，故谓“一条道转向涅槃”。这就是单一道路脱离生死轮回，达成涅槃之义。佛为无上正觉者，不由他佛而觉，故称佛为“一转无上正觉者”。“觉”是智慧获得之义，正如“青”与“红”合成“紫”字，佛是觉悟智慧的总称。
Tato paraṃ buddhoti netaṃ nāmantiādi ‘‘atthamanugatā ayaṃ paññattī’’ti ñāpanatthaṃ vuttaṃ. Tattha mittā sahāyā. Amaccā bhaccā. Ñātī pitupakkhikā. Sālohitā mātupakkhikā. Samaṇā pabbajjūpagatā. Brāhmaṇā bhovādino, samitapāpabāhitapāpā vā. Devatā sakkādayo brahmāno ca. Vimokkhantikanti vimokkho arahattamaggo, vimokkhassa anto arahattaphalaṃ, tasmiṃ vimokkhante bhavaṃ vimokkhantikaṃ nāma. Sabbaññubhāvo hi arahattamaggena sijjhati, arahattaphalodaye siddho hoti, tasmā sabbaññubhāvo vimokkhante bhavo hoti. Taṃ nemittikampi nāmaṃ vimokkhante bhavaṃ nāma hoti. Tena vuttaṃ – ‘‘vimokkhantikametaṃ buddhānaṃ bhagavantāna’’nti. Bodhiyā mūle saha sabbaññutaññāṇassa paṭilābhāti mahābodhirukkhamūle yathāvuttakkhaṇe sabbaññutaññāṇassa paṭilābhena saha. Sacchikā paññattīti arahattaphalasacchikiriyāya, sabbadhammasacchikiriyāya vā jātā paññatti. Yadidaṃ buddhoti yā ayaṃ buddhoti paññatti, ayaṃ byañjanato buddhavibhāvanā.
继而论佛者，云此名号乃依其意义而定。此中众友、助缘、父母、亲族、戒师等悉属其助伴。亦有出家修行者、婆罗门及诸恶业断除之人，还有天人、萨咖天帝及梵天等。所谓“解脱者”即阿拉汉道，是解脱的终极，阿拉汉果为解脱之果。住涅槃即为解脱的终结，故解脱终结即为生死被解脱的状态。所有功德悉由阿拉汉道所成就，阿拉汉果的圆满即是具足智慧，故称为“具智慧者，住涅槃为生死解脱者”。此“生死解脱状态”亦称“终极解脱”。因此有云：“诸佛世尊具此解脱终结。”觉树根基得念觉通达诸法，称“大觉树”，又如智与觉二义相通，称之为佛。
‘‘Yathā buddhena desitā’’tigāthāpādassa pana iminā padabhājanīye vuttatthena ayaṃ saṃsandanā – ānāpānassatiyo ca yathā buddhena desitā, yena pakārena desitā. Yathāsaddena saṅgahitā dasa yathatthā ca yathā buddhena desitā, yena pakārena desitāti pakāratthassa ca yathāsaddassa, sabhāvatthassa ca yathāsaddassa sarūpekasesavasena ekasesaṃ katvā ‘‘yathā’’ti vuttanti veditabbaṃ. Padabhājanīye panassa yathatthesu ekekassa yojanāvasena ‘‘desito’’ti ekavacanaṃ kataṃ.
关于“如佛所说”，此节应如此分解说明：入出息念如佛所教，依其方式教授；依音节分合之法，十字句句意相应，如佛所教。此“如”字乃表达到、契合之意。此处各词分解，均以单一语句“所说”表达以明其义。
‘‘Soti gahaṭṭho vā hoti pabbajito vā’’ti vuttattā ādipadepi yassa gahaṭṭhassa vā pabbajitassa vāti vuttameva hoti. Lokattho vuttoyeva. Pabhāsetīti attano ñāṇassa pākaṭaṃ karotīti attho . Abhisambuddhattāti sāvakapāramiñāṇenapi paṭividdhabhāvena. Obhāsetīti kāmāvacarabhūtaṃ lokaṃ. Bhāsetīti rūpāvacarabhūtaṃ lokaṃ. Pabhāsetīti arūpāvacarabhūtaṃ lokaṃ.
“守护僧侣或出家者”之语，是指无论居士或出家人，初始时皆如此称呼。此乃世俗通称。解说者意即明现智慧自心显露。所谓“正觉”，即证得解脱者智慧与觉知。阐释“居士世间”含有欲界之意，“阐释”则指色界之意，而“明现”意指无色界之法。
Ariyañāṇanti arahattamaggañāṇaṃ. Mahikā muttoti mahikāya mutto. Mahikāti nīhāro vuccati. Mahiyā muttotipi pāṭho. Dhūmarajā muttoti dhūmato ca rajato ca mutto. Rāhugahaṇā vippamuttoti rāhuno candassa āsannupakkilesattā dvīhi upasaggehi visesetvā vuttaṃ. Bhāsate iti saobhāsaṭṭhena. Tapate iti satejaṭṭhena. Virocate iti ruciraṭṭhena. Evamevanti evaṃ evaṃ. Yasmā pana candopi sayaṃ bhāsanto tapanto virocanto imaṃ okāsalokaṃ obhāseti, bhikkhu ca paññāya bhāsanto tapanto virocanto imaṃ khandhādilokaṃ paññāya obhāseti, tasmā ubhayatrāpi ‘‘bhāsetī’’ti avatvā ‘‘bhāsate’’ icceva vuttaṃ. Evañhi vutte hetuatthopi vutto hoti. Ativisadatarābhasūriyopamaṃ aggahetvā kasmā candopamā gahitāti ce? Sabbakilesapariḷāhavūpasamena santassa bhikkhuno santaguṇayuttacandopamā anucchavikāti gahitāti veditabbaṃ. Evaṃ ānāpānassatibhāvanāsiddhisādhakaṃ yogāvacaraṃ thunitvā imāni terasa vodāne ñāṇānīti tāni ñāṇāni nigametvā dassetīti.
圣智者者谓阿拉汉止灭之智。土者谓处土，谓由此处土而得解脱。处土者亦称为寂静。寂静辞亦作处土解脱。烟灰者谓由烟与灰而得脱。罗睺所拘者谓由罗睺，即火灾或暗影之迷惑所解脱。此解脱系指罗睺破坏月亮光辉之相，如经中所说，月近黑暗二脏分别遮盖的情况，有二种附加而被称为平等解脱。言语“发光”则谓光明显现，述为光辉饱满充盛。言语“燃烧”指极盛明亮，称为烈焰。言语“光耀”则谓明丽光彩。依此类推。何况月亮自己发光、燃烧和光耀，虽照亮虚空，修道比库亦依智慧发光、燃烧，照亮五蕴诸界。故二者皆说“发光”，由此说“发光”者即本义。如此说故，缘由亦已明了。若言为何执月亮为比喻？当知清净解脱无所有染污，具此安宁妙相之比库，月亮之喻最为恰当。正如如此，以禅定修入出息念得成就的瑜伽之路，成为达至三种智的法门，而此三智即为所示现之智慧。
Vodānañāṇaniddesavaṇṇanā niṭṭhitā. · 清净智论释已毕。
5. Satokāriñāṇaniddesavaṇṇanā
五、正智成就之明相说明
§163
163. Satokāriñāṇaniddese mātikāyaṃ idha bhikkhūti imasmiṃ sāsane bhikkhu. Ayañhi ettha idha-saddo sabbappakāraānāpānassatisamādhinibbattakassa puggalassa sannissayabhūtasāsanaparidīpano, aññasāsanassa tathābhāvapaṭisedhano ca. Vuttañhetaṃ – ‘‘idheva, bhikkhave, samaṇo…pe… suññā parappavādā samaṇebhi aññehī’’ti (ma. ni. 1.139; a. ni. 4.241).
第163经 关于正智成就的明相说明，在此纲领中说：“在此教法中说比库者，指一切以入出息念禅定修习而成就的修道人，该法乃依赖经典，且反驳别派错误观说的灯明。经典中曾说：‘在此，诸比库，应知，沙门空无他法，唯依此而修。’”
Araññagato vā rukkhamūlagato vā suññāgāragato vāti idamassa ānāpānassatisamādhi bhāvanānurūpasenāsanapariggahaparidīpanaṃ. Imassa hi bhikkhuno dīgharattaṃ rūpādīsu ārammaṇesu anuvisaṭaṃ cittaṃ ānāpānassatisamādhiārammaṇaṃ abhiruhituṃ na icchati, kūṭagoṇayuttaratho viya uppathameva dhāvati. Tasmā seyyathāpi nāma gopo kūṭadhenuyā sabbaṃ khīraṃ pivitvā vaḍḍhitaṃ kūṭavacchaṃ dametukāmo dhenuto apanetvā ekamante mahantaṃ thambhaṃ nikhaṇitvā tattha yottena bandheyya, athassa so vaccho ito cito ca vipphanditvā palāyituṃ asakkonto tameva thambhaṃ upanisīdeyya vā upanipajjeyya vā, evameva imināpi bhikkhunā dīgharattaṃ rūpārammaṇādirasapānavaḍḍhitaṃ duṭṭhacittaṃ dametukāmena rūpādiārammaṇato apanetvā araññaṃ vā rukkhamūlaṃ vā suññāgāraṃ vā pavesetvā tattha assāsapassāsathambhe satiyottena bandhitabbaṃ. Evamassa taṃ cittaṃ ito cito ca vipphanditvāpi pubbe āciṇṇārammaṇaṃ alabhamānaṃ satiyottaṃ chinditvā palāyituṃ asakkontaṃ tamevārammaṇaṃ upacārappanāvasena upanisīdati ceva upanipajjati ca. Tenāhu porāṇā –
独处林中或树根下或空屋内者，是指适应入出息念禅定修持之处具备安住条件。这里所言之比库，长期不愿心转散于色等外境，如同牧人驾驭群牛，首要为牛驯服而奔跑。故譬喻牧人驱遣幼牛饮尽乳汁后，欲将其收拢于一枢纽大棚，防止幼牛转散逃逸，亦可坐于或卧于大棚旁，守护不让幼牛乱动。此喻正如修习者终日安住于入出息念的境界中，心虽反复转散，先前所积累的禅境不稳固，心不能生起离断念，难以逃离此境，故心或坐、或入离之根本境界。故古法云：‘如同绳索系束，限制出心，正是入出息念所缚扎也。’(诸论注释文献多处记载)——
‘‘Yathā thambhe nibandheyya, vacchaṃ damaṃ naro idha;
‘如绳索系缚，牧人此处驯牛；心亦应绑缚，入念之境坚固。’
Bandheyyevaṃ sakaṃ cittaṃ, satiyārammaṇe daḷha’’nti. (visuddhi. 1.217; pārā. aṭṭha. 2.165; dī. ni. aṭṭha. 2.374; ma. ni. aṭṭha. 1.107) –
『当如此以念缚住自心，令其稳固地系于所缘』。（参见《清净道论》1.217；《巴拉基咖注》2.165；《长部注》2.374；《中部注》1.107）——
Evamassa taṃ senāsanaṃ bhāvanānurūpaṃ hoti. Atha vā yasmā idaṃ kammaṭṭhānappabhede muddhabhūtaṃ sabbabuddhapaccekabuddhabuddhasāvakānaṃ visesādhigamadiṭṭhadhammasukhavihārapadaṭṭhānaṃ ānāpānassatikammaṭṭhānaṃ itthipurisahatthiassādisaddasamākulaṃ gāmantaṃ apariccajitvā na sukaraṃ bhāvetuṃ saddakaṇṭakattā jhānassa. Agāmake pana araññe sukaraṃ yogāvacarena idaṃ kammaṭṭhānaṃ pariggahetvā ānāpānacatukkajjhānaṃ nibbattetvā tadeva pādakaṃ katvā saṅkhāre sammasitvā aggaphalaṃ arahattaṃ pāpuṇituṃ. Tasmā tassa anurūpaṃ senāsanaṃ upadisanto bhagavā ‘‘araññagato vā’’tiādimāha, tatheva thero.
此所以该坐处与修习法相应。又复，由于此处依不同的修行对象而产生差别，是一切诸佛、缘觉及佛弟子获得殊胜证悟、能够自证法乐、安住正法的禅定所依，即入出息念修习法。此中男女众生、手足及诸声等杂陈聚集乡村之地，不轻易舍离，因声响如荆棘不能容易修行禅定。然于外处及森林之中，修行禅师专注于此修习法，入四禅已至涅槃，便以此为根基，精勤调伏行蕴而得无上果——圣果阿拉汉位。是故，世尊适宜其人随缘定坐处而说“或于森林中”之语，长老们亦如是观照。
Vatthuvijjācariyo viya hi bhagavā, so yathā vatthuvijjācariyo nagarabhūmiṃ passitvā suṭṭhu upaparikkhitvā ‘‘ettha nagaraṃ māpethā’’ti upadisati, sotthinā ca nagare niṭṭhite rājakulato mahāsakkāraṃ labhati, evamevaṃ yogāvacarassa anurūpaṃ senāsanaṃ upaparikkhitvā ‘‘ettha kammaṭṭhānaṃ anuyuñjitabba’’nti upadisati, tato tattha kammaṭṭhānamanuyuttena yoginā kamena arahatte patte ‘‘sammāsambuddho vata so bhagavā’’ti mahantaṃ sakkāraṃ labhati. Ayaṃ pana bhikkhu ‘‘dīpisadiso’’ti vuccati. Yathā hi mahādīpirājā araññe tiṇagahanaṃ vā vanagahanaṃ vā pabbatagahanaṃ vā nissāya nilīyitvā vanamahiṃsagokaṇṇasūkarādayo mige gaṇhāti, evamevaṃ ayaṃ araññādīsu kammaṭṭhānamanuyuñjanto bhikkhu yathākkamena sotāpattisakadāgāmianāgāmiarahattamagge ceva ariyaphalāni ca gaṇhātīti veditabbo. Tenāhu porāṇā –
世尊如同纺织技艺高超之匠人，观察城市土地，周详审察后，云“此地方可建城”；城市既成，王族亦得大光荣。修习禅定的导师亦如是，察看适合修行的坐处，言“于此处当修此法门”；修习法门致力之人，随之精进，必能获阿拉汉果德。故此比库被称为“如光明之灯”。如同强大明灯主，潜伏于森林深处、草庐或山林，狮子、象、猪等诸野兽环绕其侧，能护灯火不灭；此比库修习如林诸处禅定，证得各种圣果，皆应知道。由此古语流传曰——
‘‘Yathāpi dīpiko nāma, nilīyitvā gaṇhate mige;
“如灯者，藏匿而能聚集野兽；
Tathevāyaṃ buddhaputto, yuttayogo vipassako;
佛之子亦复如是，俱足止观殊胜禅定；
Araññaṃ pavisitvāna, gaṇhāti phalamuttama’’nti. (mi. pa. 6.1.5);
入于森林，遂取至高果位。”（中部6章第1节第5偈）
Tenassa parakkamajavayoggabhūmiṃ araññasenāsanaṃ dassento ‘‘araññagato vā’’tiādimāha.
因此彼于勇猛精进而善于禅定的导师，于荒林坐处示现时，言“或于森林中”等。
Tattha araññagatoti upari vuttalakkhaṇaṃ yaṃkiñci pavivekasukhaṃ araññaṃ gato. Rukkhamūlagatoti rukkhasamīpaṃ gato. Suññāgāragatoti suññaṃ vivittokāsaṃ gato. Ettha ca ṭhapetvā araññañca rukkhamūlañca avasesasattavidhasenāsanaṃ gatopi ‘‘suññāgāragato’’ti vattuṃ vaṭṭati. Navavidhañhi senāsanaṃ. Yathāha – ‘‘so vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñja’’nti (vibha. 508). Evamassa ututtayānukūlaṃ dhātucariyānukūlañca ānāpānassatibhāvanānurūpaṃ senāsanaṃ upadisitvā alīnānuddhaccapakkhikaṃ santamiriyāpathaṃ upadisanto nisīdatīti āha. Athassa nisajjāya daḷhabhāvaṃ assāsapassāsānaṃ pavattanasamatthataṃ ārammaṇapariggahūpāyañca dassento pallaṅkaṃ ābhujitvātiādimāha. Tattha pallaṅkanti samantato ūrubaddhāsanaṃ. Ābhujitvāti bandhitvā. Ujuṃ kāyaṃ paṇidhāyāti uparimasarīraṃ ujukaṃ ṭhapetvā aṭṭhārasa piṭṭhikaṇṭake koṭiyā koṭiṃ paṭipādetvā. Evañhi nisinnassa dhammamaṃsanhārūni na paṇamanti. Athassa yā tesaṃ paṇamanapaccayā khaṇe khaṇe vedanā uppajjeyyuṃ, tā na uppajjanti. Tāsu anuppajjamānāsu cittaṃ ekaggaṃ hoti, kammaṭṭhānaṃ na paripatati, vuddhiṃ phātiṃ upagacchati.
此处所说“往林中者”，乃指先前所说的任何之寂静安乐的林中去。所谓“树根所居者”，即指往树根附近去。所谓“空屋所居者”，乃往空旷偏僻之处去。此地既包括“林中”又包括“树根”，兼具各种形态的驻处，即使是“空屋所居”，也通称为“往空屋所居”者。所谓“九种驻处”，如经中所言：“彼住在偏僻驻处，林中，树根，山岩，洞窟，蚀枯，丛林，空旷，灌木丛。”（分开508）其如上而下，适合于五蕴行者，适合入出息念修习的观念，安立此驻处，斡旋于息心烦恼，和平静之途，日坐斯处。又由其坐处，显现呼吸粗细相续不绝，作为调整心念的对象，因此设置铺坐，谓之“铺坐”者，乃由四周用柴枝绑扎成座。谓之“绑扎”，即将木枝固定。谓之“直身安置”，即正身立起其上，十八条木条与千万丝脉相互铺设。安坐者如是，身肉不屈服而不屈伏。若此时若因不屈服而起痛苦，则痛苦不会生起。在此不生起时，心能专注，不流散，业处修习不中断，增长进展得以现前。
Parimukhaṃsatiṃ upaṭṭhapetvāti kammaṭṭhānābhimukhaṃ satiṃ ṭhapayitvā. So satova assasati sato passasatīti so bhikkhu evaṃ nisīditvā evañca satiṃ upaṭṭhapetvā taṃ satiṃ avijahanto sato eva assasati sato passasati, satokārī hotīti vuttaṃ hoti.
“安置专注于呼吸”者，即将身心专注于当下之修习业处。此比库如此安坐，专注于念，念还念，念随念，如此安住不失念，唯念呼吸，亦唯念观察。乃谓此比库坐如此方已，修持此念，念得连续不失，则为“念生起”之谓。
Idāni yehi pakārehi satokārī hoti, te pakāre dassetuṃ dīghaṃ vā assasantotiādimāha. Tattha dīghaṃ vā assasantoti dīghaṃ vā assāsaṃ pavattayanto. Tathā rassaṃ. Yā pana nesaṃ dīgharassatā, sā kālavasena veditabbā. Kadāci hi manussā hatthiahiādayo viya kālavasena dīghaṃ assasanti ca passasanti ca, kadāci sunakhasasādayo viya rassaṃ. Aññathā hi cuṇṇavicuṇṇā assāsapassāsā dīgharassā nāma na honti . Tasmā te dīghaṃ kālaṃ pavisantā ca nikkhamantā ca dīghā, rassaṃ kālaṃ pavisantā ca nikkhamantā ca rassāti veditabbā. Tatrāyaṃ bhikkhu upari vuttehi navahākārehi dīghaṃ assasanto ca passasanto ca dīghaṃ assasāmi, passasāmīti pajānāti, tathā rassaṃ.
现在将以何种方式得念生起者，说知当有长息。所谓“长息”，即呼吸过程延长。呼吸亦如是。呼吸长短，应随时间察知。例如有人有时如大象般呼吸长久，有时如小犬般短促呼吸。然而呼吸长短不“一定不变”。复有杂乱多变不等之呼吸，非谓长息。故而，长短息流动时，应辨识何时吸入，何时呼出，何时长，何时短。比库于此，能理解并辨识九种呼吸形态，行长息呼吸，能呼吸与观察长息，如是知呼吸流长短，亦能知呼吸流。
Evaṃ pajānato ca –
如此观察呼吸而了知者，
‘‘Dīgho rasso ca assāso, passāsopi ca tādiso;
“呼吸长也，呼气亦然，
Cattāro vaṇṇā vattanti, nāsikaggeva bhikkhuno’’ti. (visuddhi. 1.219; pārā. aṭṭha. 2.165);
有四种颜色显现，就如比库鼻端。”（净心论1.219；巴拉黛论8.165）
Navannañcassa ākārānaṃ ekenākārena kāyānupassanāsatipaṭṭhānabhāvanā sampajjatīti veditabbā. Sabbakāyapaṭisaṃvedī assasissāmīti sikkhati. Sabbakāyapaṭisaṃvedī passasissāmīti sikkhatīti sakalassa assāsakāyassādimajjhapariyosānaṃ viditaṃ karonto pākaṭaṃ karonto assasissāmīti sikkhati. Sakalassa passāsakāyassādimajjhapariyosānaṃ viditaṃ karonto pākaṭaṃ karonto passasissāmīti sikkhati. Evaṃ viditaṃ karonto pākaṭaṃ karonto ñāṇasampayuttacittena assasati ceva passasati ca. Tasmā ‘‘assasissāmi passasissāmīti sikkhatī’’ti vuccati. Ekassa hi bhikkhuno cuṇṇavicuṇṇavisaṭe (visuddhi. 1.219; pārā. 2.165) assāsakāye, passāsakāye vā ādi pākaṭo hoti, na majjhapariyosānaṃ. So ādimeva pariggahetuṃ sakkoti, majjhapariyosāne kilamati. Ekassa majjhaṃ pākaṭaṃ hoti, na ādipariyosānaṃ. So majjhameva pariggahetuṃ sakkoti, ādipariyosāne kilamati. Ekassa pariyosānaṃ pākaṭaṃ hoti, na ādimajjhaṃ. So pariyosānaṃyeva pariggahetuṃ sakkoti, ādimajjhe kilamati. Ekassa sabbaṃ pākaṭaṃ hoti, so sabbampi pariggahetuṃ sakkoti , na katthaci kilamati. Tādisena bhavitabbanti dassento āha – ‘‘sabbakāyapaṭisaṃvedī’’tiādi.
新颖不已有形体者，仅指用一有形体的身体观照念处修习，应当了知。学者修习时，要教导自己察觉全身感受的呼吸存在。又当教导自己察觉全身感受的呼吸活动，并观察其始末周匝，令其明确明显。当如此令其明确且显现时，智慧具足的心即呼吸且观察。因此云：「我当学习要察觉呼吸、要观察呼吸」。例如一比库，在其粗细分明之气体（清净篇1.219；波罗衍篇2.165）呼吸或止息处，若显现为吸气或呼气的开始时，而非中末周匝，则他能够在初起阶段察觉，但在中末周匝时有所困扰。若中位显现呼吸明朗，而非初末阶段，则能于中间察觉，初末阶段则困惑。若末位显现呼吸明朗，而非初中间，则能在末端观察，初中间则困扰。若全体呼吸明显，则能全然察觉，这时不致有任何困扰。依此相似，释者已经指出说法如「全身感受觉知者」等。
Tattha sikkhatīti evaṃ ghaṭati vāyamati. Yo vā tathābhūtassa saṃvaro, ayamettha adhisīlasikkhā. Yo tathābhūtassa samādhi, ayaṃ adhicittasikkhā. Yā tathābhūtassa paññā, ayaṃ adhipaññāsikkhāti imā tisso sikkhāyo tasmiṃ ārammaṇe tāya satiyā tena manasikārena sikkhati āsevati bhāveti bahulīkarotīti evamettha attho daṭṭhabbo. Tattha yasmā purimanayena kevalaṃ assasitabbaṃ passasitabbameva ca, na aññaṃ kiñci kātabbaṃ, ito paṭṭhāya pana ñāṇuppādanādīsu yogo karaṇīyo. Tasmā tattha ‘‘assasāmīti pajānāti passasāmīti pajānāti’’cceva vattamānakālavasena pāḷiṃ vatvā ito paṭṭhāya kattabbassa ñāṇuppādanādino ā-kārassa dassanatthaṃ ‘‘sabbakāyapaṭisaṃvedī assasissāmī’’tiādinā nayena anāgatakālavasena pāḷi āropitāti veditabbā.
其中的「应当学习」意谓如此修习努力。若有人具有如实的约束，即此处论戒律修学；若具如实的禅定，此为心所修学；若具有如实的慧解，此为慧所修学。此三种修学，在此根本依止为正念，由正念的意念念持来修习、培养、增长。此处理应观察：从前有人仅当呼吸、观察呼吸，而不做别事，不作他修，今因此而修习智慧的产生等法；所以此处说「察觉呼吸」与「观察呼吸」之义，即较今所说巴利文，这里意指未来的某一阶段将真正附着于此，是由教义附会过去文义，使巴利文词句在时代要求下而被未来加诸的义涵，宜当了知。
Passambhayaṃ kāyasaṅkhāraṃ…pe… sikkhatīti oḷārikaṃ assāsapassāsasaṅkhātaṃ kāyasaṅkhāraṃ passambhento paṭippassambhento nirodhento vūpasamento assasissāmi passasissāmīti sikkhati.
所谓息止身形作用，即由粗细相间的吸气呼气等身体作用来止息、觉察止息、熄灭、监护，以此说「我当学修呼吸、观察呼吸」。
Tatrevaṃ oḷārikasukhumatā ca passaddhi ca veditabbā – imassa hi bhikkhuno pubbe apariggahitakāle kāyo ca cittañca sadarathā honti oḷārikā. Kāyacittānaṃ oḷārikatte avūpasante assāsapassāsāpi oḷārikā honti, balavatarā hutvā pavattanti, nāsikā nappahoti, mukhena assasantopi passasantopi tiṭṭhati. Yadā panassa kāyopi cittampi pariggahitā honti, tadā te santā honti vūpasantā. Tesu vūpasantesu assāsapassāsā sukhumā hutvā pavattanti, ‘‘atthi nu kho, natthī’’ti vicetabbākārappattā honti. Seyyathāpi purisassa dhāvitvā pabbatā vā orohitvā mahābhāraṃ vā sīsato oropetvā ṭhitassa oḷārikā assāsapassāsā honti, nāsikā nappahoti, mukhena assasantopi passasantopi tiṭṭhati. Yadā panesa taṃ parissamaṃ vinodetvā nhatvā ca pivitvā ca allasāṭakaṃ hadaye katvā sītāya chāyāya nipanno hoti, athassa te assāsapassāsā sukhumā honti ‘‘atthi nu kho, natthī’’ti vicetabbākārappattā, evamevaṃ imassa bhikkhuno apariggahitakāleti vitthāretabbaṃ. Tathā hissa pubbe apariggahitakāle ‘‘oḷārikoḷārike kāyasaṅkhāre passambhemī’’ti ābhogasamannāhāramanasikāro natthi, pariggahitakāle pana atthi. Tenassa apariggahitakālato pariggahitakāle kāyasaṅkhāro sukhumo hoti. Tenāhu porāṇā –
在此应当了知，此比库以前未察觉时身体和心神均为粗重不清。身体心神之粗重状态若止息，则吸气呼气皆为粗重。此粗重状态具有动力而不断发生，鼻孔不开张，口中仍能呼吸且观察。当此身体和心神被察觉时，得以止息、安静如是。止息时之观察息气流动细微，且明显，能分别「是否存在」之缘，由觉者观察。譬如一人跑步下山、承重之后，仍能察觉呼吸鼻孔不开，口中呼吸又觉察流动。若此人饮水休息，心胸舒畅，在凉荫处放松，则其呼吸观察细微柔和，能分别「有、无」之境。如此悉数说明此比库以前未察觉时，依此详述、分辨。此时比库无因粗重止息的心身肉体作用，未发生成显，故未察觉。察觉之后，则身体作用变为细软。于是古师说：
‘‘Sāraddhe kāye citte ca, adhimattaṃ pavattati;
「倚靠信心于身与心中，过度运动即发生；
Asāraddhamhi kāyamhi, sukhumaṃ sampavattatī’’ti. (visuddhi. 1.220; pārā. aṭṭha. 2.165);
无信之身中，则细微运动发生。」（清净篇1.220；波罗衍节选二一六条）
Pariggahepi oḷāriko, paṭhamajjhānūpacāre sukhumo. Tasmimpi oḷāriko, paṭhamajjhāne sukhumo. Paṭhamajjhāne ca dutiyajjhānūpacāre ca oḷāriko, dutiyajjhāne sukhumo. Dutiyajjhāne ca tatiyajjhānūpacāre ca oḷāriko, tatiyajjhāne sukhumo. Tatiyajjhāne ca catutthajjhānūpacāre ca oḷāriko, catutthajjhāne atisukhumo appavattimeva pāpuṇāti. Idaṃ tāva dīghabhāṇakasaṃyuttabhāṇakānaṃ mataṃ.
在体察上亦当细致，于初禅的观法要精细入微。于此，体察之法，对初禅当持精细。于初禅及第二禅的观法中亦当细致，对第二禅持精细。对第二禅及第三禅的观法亦应细致，对第三禅当持精细。对第三禅及第四禅的观法亦应细致，在第四禅持精细，则生不起粗重而微妙的烦恼。此为长讲聚中讲义的说法。
Majjhimabhāṇakā pana ‘‘paṭhamajjhāne oḷāriko, dutiyajjhānūpacāre sukhumo’’ti evaṃ heṭṭhimaheṭṭhimajjhānato uparūparijjhānūpacārepi sukhumataraṃ icchanti. Sabbesaṃyeva pana matena apariggahitakāle pavattakāyasaṅkhāro pariggahitakāle paṭippassambhati, pariggahitakāle pavattakāyasaṅkhāro paṭhamajjhānūpacāre…pe… catutthajjhānūpacāre pavattakāyasaṅkhāro catutthajjhāne paṭippassambhati. Ayaṃ tāva samathe nayo.
中讲者则言：“对初禅要细致，对第二禅则要精细”，于是从下层到上层禅的观法亦希求越加精细。全体而言，依据见解，非体察时行的身行于体察时入静，且于体察时行的身行于初禅的观法……至于第四禅的观法，体察时行的身行于第四禅，入静。因此这是止禅的法则。
Vipassanāyaṃ pana apariggahitakāle pavattakāyasaṅkhāro oḷāriko, mahābhūtapariggahe sukhumo. Sopi oḷāriko, upādārūpapariggahe sukhumo. Sopi oḷāriko, sakalarūpapariggahe sukhumo. Sopi oḷāriko, arūpapariggahe sukhumo. Sopi oḷāriko, rūpārūpapariggahe sukhumo. Sopi oḷāriko, paccayapariggahe sukhumo. Sopi oḷāriko, sappaccayanāmarūpadassane sukhumo. Sopi oḷāriko, lakkhaṇārammaṇika vipassanāya sukhumo. Sopi dubbalavipassanāya oḷāriko, balavavipassanāya sukhumo. Tattha pubbe vuttanayeneva purimassa purimassa pacchimena pacchimena paṭippassaddhi veditabbā. Evamettha oḷārikasukhumatā paṭippassaddhi ca veditabbā. Ayaṃ tāvettha kāyānupassanāvasena vuttassa paṭhamacatukkassa anupubbapadavaṇṇanā.
观禅方面，非体察时行的身行当视为细致，且于四大等诸蕴的体察中精细；亦当如是看待因缘所生的色蕴；亦应如是视为遍一切色；亦在无色处的考察中细致；亦在色对色体察中亦细致；亦在缘依现色法观察中精细；亦在缘依现名色的观察中亦精细；亦于相与境的观察中精细。无力观时视为细致，有力观亦然。此处须依先前所说，前者、今者与后者层层见证其入静。由是处察觉体察的细致及入静，此即是专注于身念处时所称初四阶段的渐进次第讲述。
Yasmā panettha idameva catukkaṃ ādikammikassa kammaṭṭhānavasena vuttaṃ, itarāni pana tīṇi catukkāni ettha pattajjhānassa vedanācittadhammānupassanāvasena, tasmā imaṃ kammaṭṭhānaṃ bhāvetvā ānāpānacatukkajjhānapadaṭṭhānāya vipassanāya saha paṭisambhidāhi arahattaṃ pāpuṇitukāmena ādikammikena kulaputtena visuddhimagge vuttanayena sīlaparisodhanādīni sabbakiccāni katvā sattaṅgasamannāgatassa ācariyassa santike pañcasandhikaṃ kammaṭṭhānaṃ uggahetabbaṃ. Tatrime pañca sandhayo uggaho paripucchā upaṭṭhānaṃ appanā lakkhaṇanti. Tattha uggaho nāma kammaṭṭhānassa uggaṇhanaṃ. Paripucchā nāma kammaṭṭhānassa paripucchanaṃ. Upaṭṭhānaṃ nāma kammaṭṭhānassa upaṭṭhānaṃ. Appanā nāma kammaṭṭhānassa appanā. Lakkhaṇaṃ nāma kammaṭṭhānassa lakkhaṇaṃ, ‘‘evaṃ lakkhaṇamidaṃ kammaṭṭhāna’’nti kammaṭṭhānasabhāvūpadhāraṇanti vuttaṃ hoti.
缘此，此四方法是初学者的初步观修法，余者三四者皆为更深的初禅观身受心法。故修此业而欲与入出息念四禅根并观相结合以达慧解脱，称为清净道途炼习。以戒净除等诸功德会足，乃至七支具备，方能受持五止境禅法。五止境中：止法名摄取修行法；问法名对修行止法询问；住法即止法保持；深法即持止；相法即「如此是此止法之相」理理涵义说明。
Evaṃ pañcasandhikaṃ kammaṭṭhānaṃ uggaṇhanto attanāpi na kilamati, ācariyampi na viheseti. Tasmā thokaṃ uddisāpetvā bahuṃ kālaṃ sajjhāyitvā evaṃ pañcasandhikaṃ kammaṭṭhānaṃ uggahetvā ācariyassa santike vā aññattha vā aṭṭhārasa dosayutte vihāre vajjetvā pañcaṅgasamannāgate senāsane vasantena upacchinnakhuddakapalibodhena katabhattakiccena bhattasammadaṃ paṭivinodetvā sukhanisinnena ratanattayaguṇānussaraṇena cittaṃ sampahaṃsetvā ācariyuggahato ekapadampi aparihāpentena idaṃ ānāpānassatikammaṭṭhānaṃ manasi kātabbaṃ. Tatrāyaṃ manasikāravidhi –
由是取持五止境禅法，自己不恶作，师王亦不厌弃。故舍去杂念长时修习，受持五止境禅法，于师所或别处，或居带有十八心垢的小宿处或正座处，调伏细微杂念，慰解烦恼，心念圆满，即由师教方便，专注用心而不放逸，心中悉为入出息念作止法。此处关于心念做法如下——
‘‘Gaṇanā anubandhanā, phusanā ṭhapanā sallakkhaṇā;
「观察、联结、触境、确定相；
Vivaṭṭanā pārisuddhi, tesañca paṭipassanā’’ti.
“展开”为阐明之义，“清净”为净化之义，“及其观察”为察见之义。
Tattha gaṇanāti gaṇanāyeva. Anubandhanāti anugamanā. Phusanāti phuṭṭhaṭṭhānaṃ. Ṭhapanāti appanā. Sallakkhaṇāti vipassanā. Vivaṭṭanāti maggo. Pārisuddhīti phalaṃ. Tesañca paṭipassanāti paccavekkhaṇā. Tattha iminā ādikammikena kulaputtena paṭhamaṃ gaṇanāya idaṃ kammaṭṭhānaṃ manasi kātabbaṃ. Gaṇentena pana pañcannaṃ heṭṭhā na ṭhapetabbaṃ, dasannaṃ upari na netabbaṃ, antarā khaṇḍaṃ na dassetabbaṃ. Pañcannaṃ heṭṭhā ṭhapentassa hi sambādhe okāse cittuppādo vipphandati sambādhe vaje sanniruddhagogaṇo viya. Dasannaṃ upari nentassa gaṇananissitova cittuppādo hoti. Antarā khaṇḍaṃ dassentassa ‘‘sikhāppattaṃ nu kho me kammaṭṭhānaṃ, no’’ti cittaṃ vikampati, tasmā ete dose vajjetvā gaṇetabbaṃ.
其中，“计数”为计算之义；“追随”为随行之义；“触及”为触地点之义；“安置”为立定之义；“了别”为洞察之义；“展开”为道之义；“净化”为果之义。“及其观察”为回顾观照之义。这里凭借此初行者，即家庭之子，应当在心中先为此业处思惟。在计算时，不可立于五以下，不可摄于十以上，中间部分不可显现。于五以下立者，因机缘生起心波动，如同绳索之断裂摇晃；于十以上摄者，心生依赖于计数；于中间显现者，心即动摇，故应摈弃此等过失而计数。
Gaṇentena ca paṭhamaṃ dandhagaṇanāya dhaññamāpakagaṇanāya gaṇetabbaṃ. Dhaññamāpako hi nāḷiṃ pūretvā ‘‘eka’’nti vatvā okirati, puna pūrento kiñci kacavaraṃ disvā chaḍḍento ‘‘ekaṃ eka’’nti vadati. Eseva nayo dve dvetiādīsu. Evamevaṃ imināpi assāsapassāsesu yo upaṭṭhāti, taṃ gahetvā ‘‘ekaṃ eka’’ntiādiṃ katvā yāva ‘‘dasa dasā’’ti pavattamānaṃ pavattamānaṃ upalakkhetvāva gaṇetabbaṃ. Tassa evaṃ gaṇayato nikkhamantā ca pavisantā ca assāsapassāsā pākaṭā honti.
计算时，先为捆绑计数，亦即收割谷物时计算。谷物装满竹筒时称“一”，再装满时虽见有杂物，仍舍弃而说“一一”。此法就是“二二”等计数法。修用此法者，依此护理呼吸观察，持守“一一”直至“十十”，以此反复计数。如此计数时，呼吸进出明显，分明呈现。
Athānena taṃ dandhagaṇanaṃ dhaññamāpakagaṇanaṃ pahāya sīghagaṇanāya gopālakagaṇanāya gaṇetabbaṃ. Cheko hi gopālako sakkharādayo ucchaṅgena gahetvā rajjudaṇḍahattho pātova vajaṃ gantvā gāvo piṭṭhiyaṃ paharitvā palighatthambhamatthake nisinno dvāraṃ pattaṃ pattaṃyeva gāvaṃ ‘‘eko dve’’ti sakkharaṃ khipitvā khipitvā gaṇeti. Tiyāmarattiṃ sambādhe okāse dukkhaṃ vutthagogaṇo nikkhamanto aññamaññaṃ upanighaṃsanto vegena vegena puñjapuñjo hutvā nikkhamati. So vegena vegena ‘‘tīṇi cattāri pañca dasā’’ti gaṇetiyeva, evamassāpi purimanayena gaṇayato assāsapassāsā pākaṭā hutvā sīghaṃ sīghaṃ punappunaṃ sañcaranti. Tato tena ‘‘punappunaṃ sañcarantī’’ti ñatvā anto ca bahi ca aggahetvā dvārappattaṃ dvārappattaṃyeva gahetvā ‘‘eko dve tīṇi cattāri pañca, eko dve tīṇi cattāri pañca cha, eko dve tīṇi cattāri pañca cha satta…pe… aṭṭha nava dasā’’ti sīghaṃ sīghaṃ gaṇetabbameva. Gaṇanāpaṭibaddhe hi kammaṭṭhāne gaṇanabaleneva cittaṃ ekaggaṃ hoti arittupatthambhanavasena caṇḍasote nāvāṭhapanamiva.
彼时舍弃前述捆绑式之收割计数，应当采纳牧牛式之快速计数。牧童用竹篮等器具高举绳索，持臂而下，将牛群驱赶至谷仓之前，如门扇一扇接一扇，使牛群由近至远，呼喊“一个、两个”，快速而数。三时之苦生起时，绳索断裂，群牛奔出，相互冲撞，又快速奔走，形成多团逐渐散开。如此迅速计数，呼吸进出及前数法呼吸观察显现清楚，故迅速反复行之。之后知“反复运转”，以门扇收放之相自守，快速计数“一、二、三、四、五”等；至“八、九、十”等，快速而数。业处受制于计数力，心亦专注如铁舀船安装稳固般。
Tassevaṃ sīghaṃ sīghaṃ gaṇayato kammaṭṭhānaṃ nirantaraṃ pavattaṃ viya hutvā upaṭṭhāti. Atha ‘‘nirantaraṃ pavattatī’’ti ñatvā anto ca bahi ca vātaṃ apariggahetvā purimanayeneva vegena vegena gaṇetabbaṃ. Antopavisanavātena hi saddhiṃ cittaṃ pavesayato abbhantaraṃ vātabbhāhataṃ medapūritaṃ viya hoti. Bahinikkhamanavātena saddhiṃ cittaṃ nīharato bahiddhā puthuttārammaṇe cittaṃ vikkhipati. Phuṭṭhaphuṭṭhokāse pana satiṃ ṭhapetvā bhāventasseva bhāvanā sampajjati. Tena vuttaṃ – ‘‘anto ca bahi ca vātaṃ apariggahetvā purimanayeneva vegena vegena gaṇetabba’’nti.
如此快速计数时，业处如连续不断般运转修持。“运转不断”心念了知，内外呼吸不加妄断，如前数法以迅猛之力计算。内坐呼吸时，心同一齐共入如腹中满脂肪之气流；外出呼吸时，心提起并向外散乱于前视境界。触碰断续之机处守住正念，于是修持生起完备。由此经言：“内外呼吸不加妄断，应以迅速之力计数。”
Kīvaciraṃ panetaṃ gaṇetabbanti? Yāva vinā gaṇanāya assāsapassāsārammaṇe sati santiṭṭhati. Bahi visaṭavitakkavicchedaṃ katvā assāsapassāsārammaṇe sati saṇṭhāpanatthaṃyeva hi gaṇanāti.
何时方可结束此计数？直至无计数之呼吸观察所存为止。外息经过修正杂乱思绪而纯净后，为加固呼吸观察而称为计数。
Evaṃ gaṇanāya manasi katvā anubandhanāya manasi kātabbaṃ. Anubandhanā nāma gaṇanaṃ paṭisaṃharitvā satiyā nirantaraṃ assāsapassāsānaṃ anugamanaṃ. Tañca kho na ādimajjhapariyosānānugamanavasena. Ādimajjhapariyosānāni tassānugamane ādīnavā ca heṭṭhā vuttāyeva.
如是计数而于心作意，亦由紧相连接于心应作。如是所谓紧相连接者，是指计数已毕后于正念中不断追随入出息。此追随并非始至终的周遍接续。始至终的周遍者，于此追随中烦恼与具足皆已前所言。
Tasmā anubandhanāya manasikarontena na ādimajjhapariyosānavasena manasi kātabbaṃ, apica kho phusanāvasena ca ṭhapanāvasena ca manasi kātabbaṃ. Gaṇanānubandhanāvasena viya hi phusanāṭhapanāvasena visuṃ manasikāro natthi, phuṭṭhaphuṭṭhaṭṭhāneyeva pana gaṇento gaṇanāya ca phusanāya ca manasi karoti, tattheva gaṇanaṃ paṭisaṃharitvā te satiyā anubandhanto, appanāvasena ca cittaṃ ṭhapento ‘‘anubandhanāya ca phusanāya ca ṭhapanāya ca manasi karotī’’ti vuccati. Svāyamattho aṭṭhakathāsu vuttapaṅguḷadovārikopamāhi idheva pāḷiyaṃ vuttakakacūpamāya ca veditabbo.
故应于心注意紧相连接者，非始至终周遍，而亦应以触感及安住作意。因若仅着于计数连接，如同触感安住般，则无清净的用心；唯于点滴之所处，即计数与触感俱生于心，于此处数已终止则以正念追随，并以安止根本安住内心，此谓于紧相连接、触感与安住于心作意。自意者，于注疏中所说如同叉指二根指之喻，应于此以巴利语所说比喻了知。
Tatrāyaṃ paṅguḷopamā – seyyathāpi paṅguḷo dolāya kīḷataṃ mātāputtānaṃ dolaṃ khipitvā tattheva dolāthambhamūle nisinno kamena āgacchantassa ca gacchantassa ca dolāphalakassa ubho koṭiyo majjhañca passati, na ca ubhokoṭimajjhānaṃ dassanatthaṃ byāvaṭo hoti, evameva bhikkhu sativasena upanibandhanatthambhamūle ṭhatvā assāsapassāsadolaṃ khipitvā tattheva nimitte satiyā nisīdanto kamena āgacchantānañca gacchantānañca phuṭṭhaṭṭhāne assāsapassāsānaṃ ādimajjhapariyosānaṃ satiyā anugacchanto tattheva (visuddhi. 1.225) cittaṃ ṭhapetvā passati, na ca tesaṃ dassanatthaṃ byāvaṭo hoti. Ayaṃ paṅguḷopamā.
此处的叉指喻，如同父母戏耍时摇摆之摇篮，摇篮一端被人推而动，另一端位于摇篮架上坐着，有力者来去摇摆，将摇篮板两端夹于中间观视，摇篮两端无法彼此观见。同样，比库依正念于紧相连接之根基立住，摇摆入出息，依缘起坐于正念标识上，于来去触处随顺入出息、始至终周遍追随，因而安住内心觉察，亦非为他物可显现者。此即叉指喻。
Ayaṃ pana dovārikopamā – seyyathāpi dovāriko nagarassa anto ca bahi ca purise ‘‘ko tvaṃ, kuto vā āgato, kuhiṃ vā gacchasi, kiṃ vā te hatthe’’ti na vīmaṃsati. Na hi tassa te bhārā, dvārappattaṃ dvārappattaṃyeva pana vīmaṃsati, evameva imassa bhikkhuno antopaviṭṭhavātā ca bahinikkhantavātā ca na bhārā honti, dvārappattā dvārappattāyeva bhārāti ayaṃ dovārikopamā.
此又二门之喻，如同城门内外有一人问‘‘你是谁？来自何方？往何处去？手中有什么？’’此人不加推敲，因为那些负重、城门板等他不审查。同样，此比库内外各种埸运风进出非其所负载，亦非负重，惟如门扇反复开闭之负载，此即二门之喻。
Kakacūpamā pana ‘‘nimittaṃ assāsapassāsā’’tiādinā (paṭi. ma. 1.159) nayena idha vuttāyeva. Idha panassa āgatāgatavasena amanasikāramattameva payojananti veditabbaṃ.
斗喻以‘‘标识为入息出息’’等说已引证。此处应知入息出息的来回皆为不留心者之所执著，是以不加意处。
Idaṃ kammaṭṭhānaṃ manasikaroto kassaci na cireneva nimittañca uppajjati, avasesajhānaṅgapaṭimaṇḍitā appanāsaṅkhātā ṭhapanā ca sampajjati. Kassaci pana gaṇanāvaseneva manasikārakālato pabhuti yathā sāraddhakāyassa mañce vā pīṭhe vā nisīdato mañcapīṭhaṃ onamati vikūjati, paccattharaṇaṃ valiṃ gaṇhāti, asāraddhakāyassa pana nisīdato neva mañcapīṭhaṃ onamati na vikūjati, na paccattharaṇaṃ valiṃ gaṇhāti, tūlapicupūritaṃ viya mañcapīṭhaṃ hoti . Kasmā? Yasmā asāraddho kāyo lahuko hoti, evamevaṃ gaṇanāvasena manasikārakālato pabhuti anukkamato oḷārikaassāsapassāsanirodhavasena kāyadarathe vūpasante kāyopi cittampi lahukaṃ hoti, sarīraṃ ākāse laṅghanākārappattaṃ viya hoti.
若有人于此业处用心，未久即现生标识，安住细部，得以安止的安住所现行。但若有人仅以计数般用心，于意念时多如存在体躺于床榻或座位上，床座下陷变形，反手抓取栏杆，若躯体萎靡，则不致床座下陷或变形。其如同床座满载秤砣。何故？盖因体力虚弱，计数用心虽频繁迸发，却不相应同时有入出息的清净止息，因此身体软弱飘浮犹如跃空游荡，心亦轻薄，如同身躯无形漂浮于空中。
Tassa oḷārike assāsapassāse niruddhe sukhumaassāsapassāsanimittārammaṇaṃ cittaṃ pavattati . Tasmimpi niruddhe aparāparaṃ tato sukhumataraṃ sukhumataraṃ assāsapassāsanimittārammaṇaṃ pavattatiyeva. Svāyamattho upari vuttakaṃsathālopamāya veditabbo.
当呼吸体系中粗重呼吸被止息时，微妙的呼吸显现于心。此时粗重呼吸止息之后，渐次细微的呼吸现起，且微妙得越来越细。前文所述的心境及比喻，应当由自身亲证体会。
Yathā hi aññāni kammaṭṭhānāni uparūpari vibhūtāni honti, na tathā idaṃ. Idaṃ pana uparūpari bhāventassa sukhumattaṃ gacchati, upaṭṭhānampi na upagacchati. Evaṃ anupaṭṭhahante pana tasmiṃ tena bhikkhunā ‘‘ācariyaṃ pucchissāmī’’ti vā ‘‘naṭṭhaṃ dāni me kammaṭṭhāna’’nti vā uṭṭhāyāsanā na gantabbaṃ. Iriyāpathaṃ vikopetvā gacchato hi kammaṭṭhānaṃ navanavameva hoti. Tasmā yathānisinneneva desato āharitabbaṃ.
正如其他禅修处彼此附着，杂乱无章，反观此处则不同。这种内境因修习者心灵先后起伏，而趋向最微妙，且未被干扰。如此心不被附着，修行者不必起身离座寻问师长，也不必言说“此处无我现行之法”，心不可动摇。因进退戒行被扰乱时，禅处也常常生灭波动。故此，禅说当如坐定不动，如法开示。
Tatrāyaṃ āharaṇūpāyo – tena bhikkhunā kammaṭṭhānassa anupaṭṭhānabhāvaṃ ñatvā iti paṭisañcikkhitabbaṃ ‘‘ime assāsapassāsā nāma kattha atthi, kattha natthi. Kassa vā atthi, kassa vā natthī’’ti. Athevaṃ paṭisañcikkhato ‘‘ime antomātukucchiyaṃ natthi, udake nimuggānaṃ natthi, tathā asaññībhūtānaṃ matānaṃ catutthajjhānasamāpannānaṃ rūpārūpabhavasamaṅgīnaṃ nirodhasamāpannāna’’nti ñatvā evaṃ attanāva attā paṭicodetabbo ‘‘nanu, tvaṃ paṇḍita, neva mātukucchigato, na udake nimuggo, na asaññībhūto, na mato, na catutthajjhānasamāpanno, na rūpārūpabhavasamaṅgī, na nirodhasamāpanno. Atthiyeva te assāsapassāsā, mandapaññatāya pana pariggahetuṃ na sakkosī’’ti. Athānena pakatiphuṭṭhavasena cittaṃ ṭhapetvā manasikāro pavattetabbo. Ime hi dīghanāsikassa nāsāpuṭaṃ ghaṭṭentā pavattanti, rassanāsikassa uttaroṭṭhaṃ. Tasmānena imaṃ nāma ṭhānaṃ ghaṭṭentīti nimittaṃ ṭhapetabbaṃ. Imameva hi atthavasaṃ paṭicca vuttaṃ bhagavatā – ‘‘nāhaṃ, bhikkhave, muṭṭhassatissa asampajānassa ānāpānassatibhāvanaṃ vadāmī’’ti (ma. ni. 3.149; saṃ. ni. 5.992). Kiñcāpi hi yaṃkiñci kammaṭṭhānaṃ satassa sampajānasseva sampajjati, ito aññaṃ pana manasikarontassa pākaṭaṃ hoti. Idaṃ pana ānāpānassatikammaṭṭhānaṃ garukaṃ garukabhāvanaṃ buddhapaccekabuddhabuddhaputtānaṃ mahāpurisānaṃyeva manasikārabhūmibhūtaṃ, na ceva ittaraṃ, na ca ittarasattasamāsevitaṃ. Yathā yathā manasi karīyati, tathā tathā santañceva hoti sukhumañca. Tasmā ettha balavatī sati ca paññā ca icchitabbā.
此处修持收摄之道，修悟者应设问自己：“这些呼吸现象究竟有处所否？谁拥有？谁无？”若知：“此外无粗重气息，水中不沉溺，未经内观之人第四禅之灭尽者已具无明断灭等境界”，则应自激励：“我非粗重呼吸向、非水中沉溺者、非失明蒙昧者、非他观四禅境者、非色非无色界的界外者、非灭尽入者。呼吸果然存在，只是智慧浅薄无法察觉而已。”如此反复嘉勉，心应专注于呼吸处。长鼻者呼吸从鼻孔出入，短鼻者从肺腑上部出入，故应将此处视为呼吸流动之处。基于此，世尊曾言：“比库们，我不为愚钝者的入出息念修持教导。”任何有智慧的修行，若专注呼吸处，外人皆能见心所变化。此处是入出息念修持中最根本、最重重要、且仅此而已的禅境，历代佛、辟支佛及圣者皆以此为修持根基。心于此处念念如是清净细微。故此需有强健的正念与智慧为伴。
Yathā hi maṭṭhasāṭakassa tunnakaraṇakāle sūcipi sukhumā icchitabbā, sūcipāsavedhanampi tato sukhumataraṃ, evamevaṃ maṭṭhasāṭakasadisassa imassa kammaṭṭhānassa bhāvanākāle sūcipaṭibhāgā satipi sūcipāsavedhanapaṭibhāgā taṃsampayuttā paññāpi balavatī icchitabbā. Tāhi ca pana satipaññāhi samannāgatena bhikkhunā na te assāsapassāsā aññatra pakatiphuṭṭhokāsā pariyesitabbā.
正如炼蜜师细心采用针刀进行细致操作一般，刺针之针尖最为细微轻巧，更甚于刺激皮肤之针尖，其法则姝顺微妙。同理，于此呼吸禅法修习时，应使用针尖般微妙与能细致感触呼吸微妙变化之正念智慧持守。具足此正念智慧的比库，才能在除粗重粗放呼吸之外，体察呼吸内部清显微妙之处。
Yathā hi kassako khettaṃ kasitvā balībadde muñcitvā gocaramukhe katvā chāyāya nisinno vissameyya, athassa te balībaddā vegena aṭaviṃ paviseyyuṃ. Yo hoti cheko kassako, so puna te gahetvā yojetukāmo na tesaṃ anupadaṃ gantvā aṭaviṃ āhiṇḍati. Atha kho rasmiñca patodañca gahetvā ujukameva tesaṃ nipātanatitthaṃ gantvā nisīdati vā nipajjati vā. Atha te goṇe divasabhāgaṃ caritvā nipātanatitthaṃ otaritvā nhatvā ca pivitvā ca paccuttaritvā ṭhite disvā rasmiyā bandhitvā patodena vijjhanto ānetvā yojetvā puna kammaṃ karoti. Evamevaṃ tena bhikkhunā na te assāsapassāsā aññatra pakatiphuṭṭhokāsā pariyesitabbā. Satirasmiṃ pana paññāpatodañca gahetvā pakatiphuṭṭhokāse cittaṃ ṭhapetvā manasikāro pavattetabbo. Evaṃ hissa manasikaroto na cirasseva te upaṭṭhahanti nipātanatitthe viya goṇā. Tato tena satirasmiyā bandhitvā tasmiṃyeva ṭhāne yojetvā paññāpatodena vijjhantena punappunaṃ kammaṭṭhānaṃ anuyuñjitabbaṃ. Tassevamanuyuñjato na cirasseva nimittaṃ upaṭṭhāti. Taṃ panetaṃ na sabbesaṃ ekasadisaṃ hoti, apica kho kassaci sukhasamphassaṃ uppādayamāno tūlapicu viya kappāsapicu viya vātadhārā viya ca upaṭṭhātīti ekacce āhu.
如农夫犁田、紧打牲口放牧，农夫游牧走进密林，若野兽欲捕捉牲口，农夫会拿起棍棒驱赶。农夫取棍、持鞭，步入林中休息，林中野兽游荡。农夫整日巡视，黄昏返家，途经林中，护住牲口与自己。比读此法，修行者亦应在呼吸处专心树立心念，调伏心神。不久心神稳定，镇静如止步的牲口守护者。且修行者应将正念如树枝、鞭子引领心志，反复专注呼吸处。若用如此法修持，不久则印相显现。但此非一处皆然，有时如有风急雨骤吹进树林，心境随之变化，故偶有差异。
Ayaṃ pana aṭṭhakathāsu vinicchayo – idañhi kassaci tārakarūpaṃ viya maṇiguḷikā viya muttāguḷikā viya ca, kassaci kharasamphassaṃ hutvā kappāsaṭṭhi viya dārusārasūci viya ca, kassaci dīghapāmaṅgasuttaṃ viya kusumadāmaṃ viya dhūmasikhā viya ca, kassaci vitthataṃ makkaṭakasuttaṃ viya valāhakapaṭalaṃ viya padumapupphaṃ viya rathacakkaṃ viya candamaṇḍalaṃ viya sūriyamaṇḍalaṃ viya ca upaṭṭhāti, tañca panetaṃ yathā sambahulesu bhikkhūsu suttantaṃ sajjhāyitvā nisinnesu ekena bhikkhunā ‘‘tumhākaṃ kīdisaṃ hutvā idaṃ suttaṃ upaṭṭhātī’’ti vutte eko ‘‘mayhaṃ mahatī pabbateyyā nadī viya hutvā upaṭṭhātī’’ti āha. Aparo ‘‘mayhaṃ ekā vanarāji viya’’. Añño ‘‘mayhaṃ eko sītacchāyo sākhāsampanno phalabhārabharito rukkho viyā’’ti. Tesañhi taṃ ekameva suttaṃ saññānānatāya nānato upaṭṭhāti. Evaṃ ekameva kammaṭṭhānaṃ saññānānatāya nānato upaṭṭhāti. Saññajañhi etaṃ saññānidānaṃ saññāpabhavaṃ, tasmā saññānānatāya nānato upaṭṭhātīti veditabbaṃ.
于此注疏中之结论说，如有宝石如星辰，珍珠串珠，或如铁锈、棉絮，或长袍、花朵、车轮、月轮、日轮等物，皆如佛说经文，有如众多比库依此经义而作异解，述说“此经对你而言如什么？”，“此经对我乃如巍峨高山与大河”或“如森林王者，或如绿荫繁密果实累累的大树”等皆是。彼等对同一经义生起多样想象所感受之异，故当知此正是因为了知识别所导致的异说差别。由此知，呼吸禅修处亦然，因对相对差异，生起多种表相，此应明知。
Evaṃ upaṭṭhite pana nimitte tena bhikkhunā ācariyassa santikaṃ gantvā ārocetabbaṃ ‘‘mayhaṃ, bhante, evarūpaṃ nāma upaṭṭhātī’’ti. Ācariyena pana ‘‘nimittamidaṃ, āvuso, kammaṭṭhānaṃ punappunaṃ manasi karohi sappurisā’’ti vattabbo. Athānena nimitteyeva cittaṃ ṭhapetabbaṃ. Evamassāyaṃ ito pabhuti ṭhapanāvasena bhāvanā hoti. Vuttañhetaṃ porāṇehi –
如此，侍奉者应当凭借此契机，往师长面前来，应当向师长说：「世尊，我是此类名为侍奉者者。」而师长则应当教诲说：「这契机，善友，应当一再在心中念想业修行处。」由此，心应专注于该契机。依此方式，借由久远先哲之专注持心而成修习。经上曾言——
‘‘Nimitte ṭhapayaṃ cittaṃ, nānākāraṃ vibhāvayaṃ;
「当以契机安住心，分别各种形相；
Dhīro assāsapassāse, sakaṃ cittaṃ nibandhatī’’ti. (pārā. aṭṭha. 2.165; visuddhi. 1.232);
智者于入出息之间，心聚于自身。」（副典·论述二章第165节；净心论卷一第232页）
Tassevaṃ nimittupaṭṭhānato pabhuti nīvaraṇāni vikkhambhitāneva honti, kilesā sannisinnāva, cittaṃ upacārasamādhinā samāhitameva. Athānena taṃ nimittaṃ neva vaṇṇato manasi kātabbaṃ, na lakkhaṇato paccavekkhitabbaṃ, apica kho khattiyamahesiyā cakkavattigabbho viya kassakena sāliyavagabbho viya ca āvāsādīni satta asappāyāni vajjetvā tāneva satta sappāyāni sevantena sādhukaṃ rakkhitabbaṃ, atha naṃ evaṃ rakkhitvā punappunaṃ manasikāravasena vuddhiṃ virūḷhiṃ gamayitvā dasavidhaṃ appanākosallaṃ sampādetabbaṃ, vīriyasamatā yojetabbā. Tassevaṃ ghaṭentassa visuddhimagge vuttānukkamena tasmiṃ nimitte catukkapañcakajjhānāni nibbattanti. Evaṃ nibbattacatukkapañcakajjhāno panettha bhikkhu sallakkhaṇāvivaṭṭanāvasena kammaṭṭhānaṃ vaḍḍhetvā pārisuddhiṃ pattukāmo tadeva jhānaṃ pañcahākārehi vasippattaṃ paguṇaṃ katvā nāmarūpaṃ vavatthapetvā vipassanaṃ paṭṭhapeti. Kathaṃ? So hi samāpattito vuṭṭhāya assāsapassāsānaṃ samudayo karajakāyo ca cittañcāti passati. Yathā hi kammāragaggariyā dhamamānāya bhastañca purisassa ca tajjaṃ vāyāmaṃ paṭicca vāto sañcarati, evamevaṃ kāyañca cittañca paṭicca assāsapassāsāti. Tato assāsapassāse ca kāyañca rūpanti, cittañca taṃsampayutte ca dhamme arūpanti vavatthapeti.
由此依契机安心时，诸垢烦恼乃如被展开，仿佛诸恶毒旁临，而心则由近行定摄持，于定中安住。于是，该契机既无色彩，心不应由识相而非由相貌而考察；犹如世尊、天帝或王子避弃七不净处而持守七净处，亦当善护此七净处。且于如此守护中，应借复次思维之念不断增长、增长，进而增长长养十种安止技能，促进力量均衡。依此而修持洗器之净道，应起契机之四禅五禅定。此成四禅五禅净定者，于此部分，以四禅五禅标志相展之，增长业修处，使其聖净而成。彼时，禅定以五分长养，并以五法除污饵；修习者由此观察名色，遂起正观。如何观？彼者已得定时，乃见入出息聚集之生起，及身心因缘。如工匠于器皿施瓦，用力吹气而造形状，风由此而动；如是，身与心依入出息而生。入出息之中，有身色法，心法与之相应而显现。如此观察名色者，则求因缘，见三界世间中名色之存在始终而起疑惑减少。证断无常、苦、无我三相，依此三相观察生起灭，舍除十种邪见杂染，解脱烦恼，识入出息观察之流，彻底悟达灭尽。守念无常、苦、无我，行四圣谛道，究竟阿拉汉果，成就三十三差别智慧，证入应供天人所敬之果。至此，大抵计数终止，渐圆满观行入止，得入出息念定禅。此乃诸法中首修四分详述法。
Evaṃ nāmarūpaṃ vavatthapetvā tassa paccayaṃ pariyesati, pariyesanto ca taṃ disvā tīsupi addhāsu nāmarūpassa pavattiṃ ārabbha kaṅkhaṃ vitarati, vitiṇṇakaṅkho kalāpasammasanavasena ‘‘aniccaṃ dukkhamanattā’’ti tilakkhaṇaṃ āropetvā udayabbayānupassanāya pubbabhāge uppanne obhāsādayo dasa vipassanupakkilese pahāya upakkilesavimuttaṃ udayabbayānupassanāñāṇaṃ ‘‘maggo’’ti vavatthapetvā udayaṃ pahāya bhaṅgānupassanaṃ patvā nirantaraṃ bhaṅgānupassanena bhayato upaṭṭhitesu sabbasaṅkhāresu nibbindanto virajjanto vimuccanto yathākkamena cattāro ariyamagge pāpuṇitvā arahattaphale patiṭṭhāya ekūnavīsatibhedassa paccavekkhaṇāñāṇassa pariyantaṃ patto sadevakassa lokassa aggadakkhiṇeyyo hoti. Ettāvatā cassa gaṇanaṃ ādiṃ katvā vipassanāpariyosānā ānāpānassatisamādhibhāvanā samattā hotīti. Ayaṃ sabbākārato paṭhamacatukkavaṇṇanā.
又，余三四法中，因为无视觉之业处修习，故无详细述说之义，应由无遗漏述法以明白其义。喜悦相应者，谓生起喜悦而了知之，心乐知相明了，故欲表明将窥见呼吸于鼻端进出。
Itaresu pana tīsu catukkesu yasmā visuṃ kammaṭṭhānabhāvanānayo nāma natthi, tasmā anupadavaṇṇanānayeneva tesaṃ evamattho veditabbo. Pītipaṭisaṃvedīti pītiṃ paṭisaṃviditaṃ karonto pākaṭaṃ karonto assasissāmi passasissāmīti sikkhati. Tattha dvīhākārehi pīti paṭisaṃviditā hoti ārammaṇato ca asammohato ca.
其处修习之喜悦知现两种：由对象来，亦由非迷惑而来。
Kathaṃ ārammaṇato pīti paṭisaṃviditā hoti? Sappītike dve jhāne samāpajjati, tassa samāpattikkhaṇe jhānapaṭilābhena ārammaṇato pīti paṭisaṃviditā hoti ārammaṇassa paṭisaṃviditattā.
由何缘起，喜乐得以体认？于完全喜乐的第二禅中安住，至入禅时，以入禅的获得，因缘缘起喜乐的体认，即是缘起的体认。
Kathaṃ asammohato? Sappītike dve jhāne samāpajjitvā vuṭṭhāya jhānasampayuttaṃ pītiṃ khayato vayato sammasati, tassa vipassanākkhaṇe lakkhaṇapaṭivedhena asammohato pīti paṭisaṃviditā hoti. Eteneva nayena avasesapadānipi atthato veditabbāni. Idaṃ panettha visesamattaṃ – tiṇṇaṃ jhānānaṃ vasena sukhapaṭisaṃviditā hoti. Catunnampi jhānānaṃ vasena cittasaṅkhārapaṭisaṃviditā veditabbā. Cittasaṅkhāroti vedanāsaññākkhandhā. Passambhayaṃ cittasaṅkhāranti oḷārikaṃ oḷārikaṃ cittasaṅkhāraṃ passambhento, nirodhentoti attho. So vitthārato kāyasaṅkhāre vuttanayena veditabbo. Apicettha pītipade pītisīsena vedanā vuttā, sukhapade sarūpeneva vedanā. Dvīsu cittasaṅkhārapadesu ‘‘saññā ca vedanā ca cetasikā, ete dhammā cittapaṭibaddhā cittasaṅkhārā’’ti (paṭi. ma. 1.174; ma. ni. 1.463) vacanato saññāsampayuttā vedanāti evaṃ vedanānupassanānayena idaṃ catukkaṃ bhāsitanti veditabbaṃ.
于何不昏沉？于完全喜乐的第二禅入定后起坐，体认与禅相应的喜乐已灭已亡，彼时以观法之相的洞察，因缘缘起喜乐得以体认。以此理路,后续层次之实义亦当被知。这里特别的是——由三禅而有的安乐的体认。又以四禅之因，心行的体认应被观察。心行为受想蕴之和合。所谓心行之静，指逐渐安静心行，乃至灭尽。此当从身体心行展开而言明。又于喜乐禅处，喜悦感被列为受；安乐禅处，则安乐感亦属受。于心行二处，言「想与受皆为心所，心所即由心缠缚之心行」(巴利语注释)，故说集此四者，修习观受之禅观，理应如此解说。
Tatiyacatukkepi catunnaṃ jhānānaṃ vasena cittapaṭisaṃviditā veditabbā. Abhippamodayaṃ cittanti cittaṃ modento pamodento hāsento pahāsento assasissāmi passasissāmīti sikkhati. Tattha dvīhākārehi abhippamodo hoti samādhivasena ca vipassanāvasena ca.
至于第三个四分段，又由四禅而得心之体认。所谓欣喜心，即悦心，欢喜心，笑心，欢笑心，学习时有呼吸与视境相应。于彼有双重欣喜，既禅定之欣喜又观法之欣喜。
Kathaṃ samādhivasena? Sappītike dve jhāne samāpajjati, so samāpattikkhaṇe sampayuttāya pītiyā cittaṃ āmodeti pamodeti. Kathaṃ vipassanāvasena? Sappītike dve jhāne samāpajjitvā vuṭṭhāya jhānasampayuttaṃ pītiṃ khayato vayato sammasati. Evaṃ vipassanākkhaṇe jhānasampayuttaṃ pītiṃ ārammaṇaṃ katvā cittaṃ āmodeti pamodeti. Evaṃ paṭipanno ‘‘abhippamodayaṃ cittaṃ assasissāmi passasissāmīti sikkhatī’’ti vuccati.
何以禅定之力？于完全喜乐第二禅入定，彼时，心随喜乐相应而生欢喜、欣悦。何以观法之力？于完全喜乐的第二禅入定后起坐，体认与禅相应喜乐已灭已亡，于观法时，缘起禅相应喜乐，心生欢喜欣悦。如此修习，谓为『使欣喜心与呼吸调和相应』。
Samādahaṃ cittanti paṭhamajjhānādivasena ārammaṇe cittaṃ samaṃ ādahanto samaṃ ṭhapento, tāni vā pana jhānāni samāpajjitvā vuṭṭhāya jhānasampayuttaṃ cittaṃ khayato vayato sammasato vipassanākkhaṇe lakkhaṇapaṭivedhena uppajjati khaṇikacittekaggatā, evaṃ uppannāya khaṇikacittekaggatāya vasenapi ārammaṇe cittaṃ samaṃ ādahanto samaṃ ṭhapento ‘‘samādahaṃ cittaṃ assasissāmi passasissāmīti sikkhatī’’ti vuccati.
所谓调伏心者，如同初禅无热那般，于缘起相应境而调伏心，使心安然稳定。又或起禅定后起坐，体认与禅相应的喜乐已灭已亡，于观法时洞悉相相起一刹那相续，亦是调伏心。于是因已起的一刹那相续，心顺缘起境而安定，修习名为『使调伏心与呼吸调和相应』。
Vimocayaṃcittanti paṭhamajjhānena nīvaraṇehi cittaṃ mocento vimocento, dutiyena vitakkavicārehi, tatiyena pītiyā, catutthena sukhadukkhehi cittaṃ mocento vimocento, tāni vā pana jhānāni samāpajjitvā vuṭṭhāya jhānasampayuttaṃ cittaṃ khayato vayato sammasati. So vipassanākkhaṇe aniccānupassanāya niccasaññāto cittaṃ mocento vimocento, dukkhānupassanāya sukhasaññāto, anattānupassanāya attasaññāto, nibbidānupassanāya nandito, virāgānupassanāya rāgato, nirodhānupassanāya samudayato, paṭinissaggānupassanāya ādānato cittaṃ mocento vimocento assasati ceva passasati ca. Tena vuccati – ‘‘vimocayaṃ cittaṃ assasissāmi passasissāmīti sikkhatī’’ti. Evaṃ cittānupassanāvasena idaṃ catukkaṃ bhāsitanti veditabbaṃ.
所谓遣脱心者，调伏初禅之心离诸烦恼而遣脱、修习；第二禅遣脱散乱想法，且观行；第三禅遣脱喜乐；第四禅遣脱苦乐。或起禅后起坐，体认与禅相应的喜乐已灭已亡。观无常时，识知心为无常，遣脱离一切，观苦时识为苦，观无我时识为无我，观厌倦时心意离苦厌，观离欲时心意由贪欲离，观灭时心由集起离，观放下时心由执著离。心遂遣脱安然，呼吸随之相应。故此谓之『遣脱心与呼吸调和相应』。依此观心之修，谓之言此四分段应释法理。
Catutthacatukke pana aniccānupassīti ettha tāva aniccaṃ veditabbaṃ, aniccatā veditabbā, aniccānupassanā veditabbā, aniccānupassī veditabbo. Tattha aniccanti pañcakkhandhā. Kasmā? Uppādavayaññathattabhāvā. Aniccatāti tesaṃyeva uppādavayaññathattaṃ, hutvā abhāvo vā, nibbattānaṃ tenevākārena aṭṭhatvā khaṇabhaṅgena bhedoti attho. Aniccānupassanāti tassā aniccatāya vasena rūpādīsu ‘‘anicca’’nti anupassanā. Aniccānupassīti tāya anupassanāya samannāgato. Tasmā evaṃbhūto assasanto ca passasanto ca idha ‘‘aniccānupassī assasissāmi passasissāmīti sikkhatī’’ti veditabbo.
第四类第四项是无常观察，此处应当知道无常、应当观察无常、应当见无常。所谓无常是指五蕴无常。何以故？因为五蕴具有生起与灭灭的现象状态。无常者即其生起起异状态，灭、无而复有，彼此间断不连续，故称无常。所谓无常观察，是以无常之存在为据，在色等诸法上观照“无常”。无常观察者，为具足此观察的状态。因此已成此法，呼吸行住观察此法时，应知“我当无常观察，呼吸行住观照”之修习法。
Virāgānupassīti ettha pana dve virāgā khayavirāgo ca accantavirāgo ca. Tattha khayavirāgoti saṅkhārānaṃ khaṇabhaṅgo. Accantavirāgoti nibbānaṃ. Virāgānupassanāti tadubhayadassanavasena pavattā vipassanā ca maggo ca. Tāya duvidhāyapi anupassanāya samannāgato hutvā assasanto ca passasanto ca ‘‘virāgānupassī assasissāmi passasissāmīti sikkhatī’’ti veditabbo. Nirodhānupassīpadepi eseva nayo.
关于弃观，分为两种：灭尽弃与绝对弃。灭尽弃是指诸行的暂断、破坏。绝对弃是涅槃。弃观是以二法之现观照，亦即观见与修道。因此弃观也以此二方面的观照为具足，呼吸行住时应知“我当弃观，呼吸行住观照”之修习法。依此理灭尽观亦同。
Paṭinissaggānupassīti etthāpi dve paṭinissaggā pariccāgapaṭinissaggo ca pakkhandanapaṭinissaggo ca. Paṭinissaggoyeva anupassanā paṭinissaggānupassanā, vipassanāmaggānametaṃ adhivacanaṃ. Vipassanāti tadaṅgavasena saddhiṃ khandhābhisaṅkhārehi kilese pariccajati, saṅkhatadosadassanena ca tabbiparīte nibbāne tanninnatāya pakkhandatīti pariccāgapaṭinissaggo ceva pakkhandanapaṭinissaggo cāti vuccati. Maggo samucchedavasena saddhiṃ khandhābhisaṅkhārehi kilese pariccajati, ārammaṇakaraṇena ca nibbāne pakkhandatīti pariccāgapaṭinissaggo ceva pakkhandanapaṭinissaggo cāti vuccati. Ubhayampi pana purimapurimañāṇānaṃ anuanu passanato anupassanāti vuccati. Tāya duvidhāyapi paṭinissaggānupassanāya samannāgato hutvā assasanto ca passasanto ca ‘‘paṭinissaggānupassī assasissāmi passasissāmīti sikkhatī’’ti veditabbo.
放下观亦有两种：放下舍弃与破弃放下。专门观照放弃即称放下观，是内心与五蕴行相续断除污垢；舍弃放下是因断观见涅槃，生起舍弃；破弃放下则因断灭涅槃生起破弃之行。这两者，依前后相继二智而观照，故称放下观。呼吸行住时，应知“我当放下观察，呼吸行住观照”之修习法。
Ettha ca ‘‘aniccānupassī’’ti taruṇavipassanāya vasena vuttaṃ, ‘‘virāgānupassī’’ti tato balavatarāya saṅkhāresu virajjanasamatthāya vipassanāya vasena, ‘‘nirodhānupassī’’ti tato balavatarāya kilesanirodhanasamatthāya vipassanāya vasena , ‘‘paṭinissaggānupassī’’ti maggassa āsannabhūtāya atitikkhāya vipassanāya vasena vuttanti veditabbaṃ. Yattha pana maggopi labbhati, so abhinnoyeva. Evamidaṃ catukkaṃ suddhavipassanāvasena vuttaṃ, purimāni pana tīṇi samathavipassanāvasenāti.
此处所说“无常观察”，是指少年时修习的内观；“弃观”，是指以力渐强之时，能远离烦恼的明了观照修习；“灭观察”，是指以更深之力量，能灭烦恼的观照修习；“放下观察”，是指临近正道超越所有执著的观照修习。虽然获得正道了，然而彼此非二。此四种皆称纯正内观，先前三种合止观双修之共相观点不同。
Ānāpānassatimātikāvaṇṇanā niṭṭhitā. · 入出息念母题释已毕。
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164. Idāni yathānikkhittaṃ mātikaṃ paṭipāṭiyā bhājetvā dassetuṃ idhāti imissā diṭṭhiyātiādi āraddhaṃ. Tattha 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, imasmiṃ buddhadhammavinaye, imasmiṃ buddhapāvacane, imasmiṃ buddhabrahmacariye, imasmiṃ buddhasatthusāsaneti attho veditabbo. Apicetaṃ sikkhattayasaṅkhātaṃ sakalaṃ pāvacanaṃ bhagavatā diṭṭhattā sammādiṭṭhipaccayattā sammādiṭṭhipubbaṅgamattā ca diṭṭhi. Bhagavato khamanavasena khanti. Ruccanavasena ruci. Gahaṇavasena ādāyo . Attano kārakaṃ apāye apatamānaṃ dhāretīti dhammo. Sova saṃkilesapakkhaṃ vinetīti vinayo. Dhammo ca so vinayo cāti dhammavinayo, kusaladhammehi vā akusaladhammānaṃ esa vinayoti dhammavinayo. Teneva vuttaṃ – ‘‘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). Dhammena vā vinayo, na daṇḍādīhīti dhammavinayo. Vuttampi cetaṃ –
164. 现在，这里说要根据既成的目录条目逐条说明，责以此处“在此见地”等十个术语开始。所谓“在此见地”等十词，是比库具足学习的标志，专指全知佛陀所教授法义。在此，“佛所见”称观察、忍受称恭敬，欣喜是喜好，习得是成就，法是所具法性，戒律是应修持者，二者合成戒律，律法明示，最佳行持是梵行，遵行成就是尊师教法。因此，应当知“在此见地”等术语含义，即佛陀所见地、佛陀所忍受、佛陀所喜好、佛陀所成就、佛陀所在、佛陀教法、佛陀戒律、佛陀教戒、佛陀戒法、佛陀尊师教法。此乃学习标志，随佛陀所示乃据正见因缘所筑成的见地。佛陀以忍耐为忍，欣喜为乐，成就为所能成者。自身之所在乃持受当畏法。戒律即是断除烦恼之法。法戒互文，既有善法亦有恶法则断除之律戒。论中引言云：“哦，果德弥！你若能认识这些法，即离欲念清净，此法此戒即为尊师教法。”用戒律而非刑罚为戒义。又引：“以鞭策者多，用钩索束缚者多。”
‘‘Daṇḍeneke damayanti, aṅkusehi kasāhi ca;
「有人以杖调伏，有人以钩与鞭；
Adaṇḍena asatthena, nāgo danto mahesinā’’ti. (ma. ni. 2.352; cūḷava. 342);
不用刑罚与虚妄，像被雄象威严制伏一样。（引自《中部大念处经》2.352；《小梵志经》342）
Tathā ‘‘dhammena nayamānānaṃ, kā usūyā vijānata’’nti (mahāva. 63). Dhammāya vā vinayo dhammavinayo. Anavajjadhammatthaṃ hesa vinayo, na bhavabhogāmisatthaṃ. Tenāha bhagavā – ‘‘nayidaṃ, bhikkhave, brahmacariyaṃ vussati janakuhanattha’’nti (itivu. 35; a. ni. 4.25) vitthāro. Puṇṇattheropi āha – ‘‘anupādāparinibbānatthaṃ kho, āvuso, bhagavati brahmacariyaṃ vussatī’’ti (ma. ni. 1.259). Visuddhaṃ vā nayatīti vinayo, dhammato vinayo dhammavinayo. Saṃsāradhammato hi sokādidhammato vā esa visuddhaṃ nibbānaṃ nayati, dhammassa vā vinayo, na titthakarānanti dhammavinayo. Dhammabhūto hi bhagavā, tasseva esa vinayo. 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. ‘‘Yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā’’ti (dī. ni. 2.216) hi dhammavinayova satthāti vutto. Evametesaṃ padānaṃ attho veditabbo. Yasmā pana imasmiṃyeva sāsane sabbākāraānāpānassatisamādhinibbattako bhikkhu vijjati, na aññatra, tasmā tattha tattha ‘‘imissā’’ti ca ‘‘imasmi’’nti ca ayaṃ niyamo katoti veditabbo. Ayaṃ ‘‘idhā’’timātikāya niddesassa attho.
如此说：「以法为导者，何有嫉妒？」（《大念处经》63）所谓法即戒律，是法中的戒律。无过戒护持者，持戒非为贪图世间享受。世尊因此云：「比库们，这种戒行，是消除内心贪欲的依据。」（《依他经》35；《中部大念处经》4.25）是其详细说明。尊长也说：「尊者的戒行为的是无执无着的涅槃。」（《中部大念处经》1.259）戒是清净的导向，戒是法的导向，是指导涅槃的戒。轮回生死，因苦与烦恼构成之事，戒能引领往清净涅槃；戒属于法非执教派戒律。世尊即法的根本，他的戒即是戒的核心。因法可被真实经验、洞见、弃绝、修习、证悟，故戒在法中而非众生或命者。在通过对义理音义等解说，戒被称为教法，是佛陀说法的部分。佛世尊云：「阿难，我所说的法与戒已被宣讲明辨，他是你们的佛。」（《长部大念处经释》2.216）这即是法戒二重意涵的佛法。因本教法内仅有专精于入出息观念正念及定力的比库存在，故「此在此法中」等语句即表此法则。此为「在此」词语的解释范畴。
Puthujjanakalyāṇakovātiādinā ca bhikkhusaddassa vacanatthaṃ avatvā idhādhippetabhikkhuyeva dassito. Tattha puthujjano ca so kilesānaṃ asamucchinnattā, kalyāṇo ca sīlādipaṭipattiyuttattāti puthujjanakalyāṇo, puthujjanakalyāṇova puthujjanakalyāṇako. Adhisīlādīni sikkhatīti sekkho. Sotāpanno vā sakadāgāmī vā anāgāmī vā. Akuppo calayitumasakkuṇeyyo arahattaphaladhammo assāti akuppadhammo. Sopi hi imaṃ samādhiṃ bhāveti.
用「凡夫善中行」等词，是为阐明比库名词义，只适合此处之比库。凡夫指内心烦恼未断，善者指有良好戒行。凡夫善中行合为凡夫善者。持守戒律即名为学戒者。修行者有初果入流果、再果一来果、不再来果。阿拉汉果德的法性为不可动摇、不可扰乱者。此不可动者能修持以上禅定。
Araññaniddese vinayapariyāyena tāva ‘‘ṭhapetvā gāmañca gāmūpacārañca avasesaṃ arañña’’nti (pārā. 92) āgataṃ. Suttantapariyāyena āraññakaṃ bhikkhuṃ sandhāya ‘‘āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchima’’nti (pāci. 573) āgataṃ. Vinayasuttantā pana ubhopi pariyāyadesanā nāma, abhidhammo nippariyāyadesanāti abhidhammapariyāyena (vibha. 529) araññaṃ dassetuṃ nikkhamitvā bahi indakhīlāti vuttaṃ, indakhīlato bahi nikkhamitvāti attho. Nikkhamitvā bahi indakhīlantipi pāṭho, indakhīlaṃ atikkamitvā bahīti vuttaṃ hoti. Indakhīloti cettha gāmassa vā nagarassa vā ummāro.
就林野生活与戒律讲解，云「立定后去村庄及村庄附近余地即为林野」。（《长部》92）就经典讲法，寓意林野比库为军营，按五严格戒守护。（《巴利长部》573）戒律经典、经文讲解及阿毗达摩均有林野之释义。所谓出林即是离开村庄或城镇外围。此处「出」与「出林」之意。出即离开，取义为走出围困（indakhīla）之地。indakhīla意为村庄或城镇的门户、边缘。
Rukkhamūlaniddese rukkhamūlassa pākaṭattā taṃ avatvāva yatthātiādimāha. Tattha yatthāti yasmiṃ rukkhamūle. Āsanti nisīdanti etthāti āsanaṃ. Paññattanti ṭhapitaṃ. Mañco vātiādīni āsanassa pabhedavacanāni. Mañcopi hi nisajjāyapi okāsattā idha āsanesu vutto. So pana masārakabundikābaddhakuḷīrapādakaāhaccapādakānaṃ aññataro. Pīṭhaṃ tesaṃ aññatarameva. Bhisīti uṇṇābhisicoḷabhisivākabhisitiṇabhisipaṇṇabhisīnaṃ aññatarā. Taṭṭikāti tālapaṇṇādīhi cinitvā katā. Cammakhaṇḍoti nisajjāraho yo koci cammakhaṇḍo. Tiṇasantharādayo tiṇādīni gumbetvā katā. Tatthāti tasmiṃ rukkhamūle. Caṅkamati vātiādīhi rukkhamūlassa catuiriyāpathapavattanayogyatā kathitā. ‘‘Yatthā’’tiādīhi sabbapadehi rukkhamūlassa sandacchāyatā janavivittatā ca vuttā hoti. Kenacīti kenaci samūhena. Taṃ samūhaṃ bhinditvā vitthārento gahaṭṭhehi vā pabbajitehi vāti āha. Anākiṇṇanti asaṃkiṇṇaṃ asambādhaṃ. Yassa senāsanassa samantā gāvutampi aḍḍhayojanampi pabbatagahanaṃ vanagahanaṃ nadīgahanaṃ hoti, na koci avelāya upasaṅkamituṃ sakkoti, idaṃ santikepi anākiṇṇaṃ nāma. Yaṃ pana aḍḍhayojanikaṃ vā yojanikaṃ vā hoti, idaṃ dūratāya eva anākiṇṇaṃ nāma.
在讲树根，显然指树根所在处。所谓所在处即树根处。坐具即坐处。已设立，即定置之所。床类词乃坐具异名。即便安椅，依旧归于坐具。此处举例从树脂、蜂蜜到蜂巢等皆为蜂等生物之住所。席垫是以棕榈叶等造制。皮毛块指可坐之皮革片状物。草铺等以草或秸类叠置。树根处，行路四行从形适应得以说明。以词「所在」「自处」等，悉指树根的覆盖范围及外延。以「某些」意，谓从某集合体拆分个别集合以说明等。未被隔绝即无界限之意。若所住军营周围数里范围皆林山水泽迷障，无人可近，即为未被隔绝。若是仅数里，则为远隔绝。
Vihāroti aḍḍhayogādimuttako avasesāvāso. Aḍḍhayogoti supaṇṇavaṅkagehaṃ. Pāsādoti dve kaṇṇikā gahetvā kato dīghapāsādo. Hammiyanti upariākāsatale patiṭṭhitakūṭāgārapāsādoyeva. Guhāti iṭṭhakāguhā silāguhā dāruguhā paṃsuguhāti evañhi khandhakaṭṭhakathāyaṃ (cūḷava. aṭṭha. 294) vuttaṃ. Vibhaṅgaṭṭhakathāyaṃ pana vihāroti samantā parihārapathaṃ antoyeva rattiṭṭhānadivāṭṭhānāni ca dassetvā katasenāsanaṃ. Guhāti bhūmiguhā, yattha rattindivaṃ dīpaṃ laddhuṃ vaṭṭati. Pabbataguhā vā bhūmiguhā vāti idaṃ dvayaṃ visesetvā vuttaṃ. Mātikāya sabbakālasādhāraṇalakkhaṇavasena ‘‘nisīdatī’’ti vattamānavacanaṃ kataṃ, idha pana nisinnassa bhāvanārambhasabbhāvato nisajjārambhapariyosānadassanatthaṃ nisinnoti niṭṭhānavacanaṃ kataṃ. Yasmā pana ujuṃ kāyaṃ paṇidhāya nisinnassa kāyo ujuko hoti, tasmā byañjane ādaraṃ akatvā adhippetama eva dassento ujukotiādimāha. Tattha ṭhito supaṇihitoti ujukaṃ paṇihitattā ujuko hutvā ṭhito, na sayamevāti attho. Pariggahaṭṭhoti pariggahitaṭṭho. Kiṃ pariggahitaṃ? Niyyānaṃ. Kiṃ niyyānaṃ? Ānāpānassatisamādhiyeva yāva arahattamaggā niyyānaṃ. Tenāhaniyyānaṭṭhoti mukhasaddassa jeṭṭhakatthavasena saṃsārato niyyānaṭṭho vutto. Upaṭṭhānaṭṭhoti sabhāvaṭṭhoyeva. Sabbehi panetehi padehi pariggahitaniyyānaṃ satiṃ katvāti attho vutto hoti. Keci pana ‘‘pariggahaṭṭhoti satiyā pariggahaṭṭho, niyyānaṭṭhoti assāsapassāsānaṃ pavisananikkhamanadvāraṭṭho’’ti vaṇṇayanti. Pariggahitaassāsapassāsaniyyānaṃ satiṃ upaṭṭhapetvāti vuttaṃ hoti.
住所乃由涵盖数里范围之所在地建成的最后的居所。涵盖数里指如飞鸟巢穴等地。大殿是由两扇门以长柱支撑的长大建筑。房宇是屋顶高耸之楼阁。洞穴是土洞、石洞、木洞、尘穴等。如《短部》注所述。又《分类法》注所云住所为周围有环绕之路、院墙及可昼夜停留之门楼。洞穴是地洞，可昼夜托灯。又分山洞和地洞。《经名表》曰语句「坐」为动作，然此处为“坐定初期之终止”之意。因坐者身躯挺直，故称直立。不为静卧。握持即有把持。何为把持？谓修行安住入出息念直到阿拉汉道为止。道进入即为把持。故道理之成就称把持。又有谓「把持」为念把持，「道进入」为调息进出道门。
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165.Bāttiṃsāya ākārehīti tāsu tāsu avatthāsu yathākkamena labbhamānānaṃ anavasesapariyādānavasena vuttaṃ. Dīghaṃ assāsavasenāti mātikāya ‘‘dīgha’’ntivuttaassāsavasena. Evaṃ sesesu. Ekaggatanti ekaggabhāvaṃ. Avikkhepanti avikkhipanaṃ. Ekaggatā eva hi nānārammaṇesu cittassa avikkhipanato avikkhepoti vuccati. Pajānatoti asammohavasena pajānantassa, vindantassāti vā attho. ‘‘Avikkhepo me paṭiladdho’’ti ārammaṇakaraṇavasena pajānantassa vā. Tāya satiyāti tāya upaṭṭhitāya satiyā. Tena ñāṇenāti tena avikkhepajānanañāṇena. Sato kārī hotīti ettha yasmā ñāṇasampayuttā eva sati satīti adhippetā, yathāha – ‘‘satimā hoti paramena satinepakkena samannāgato’’ti (vibha. 467). Tasmā ‘‘sato’’ti vacaneneva ñāṇampi gahitameva hoti.
关于第三十五种行相，释义云：于那些分别的行相中，依照各种适当的情形，所获得的涵义乃以无余余余的方式说出。所谓“长·余烦恼”为简表，表意是以“长”字指称那些被称为无余烦恼的事物。其他诸余亦然。“专注”指一种内心专一的状态。“无散乱”即无散乱心。所谓专注，是指心于各种境界中没有分散之相，故称无散乱。所谓“明了”，按传承，是以无迷惑相的明了者，或帮助明了者而言。即“我已得无散乱”，此句作为起缘而明了者亦可。所谓“由此而念”，是指由当下呈现的念起。由此智慧，即由无散乱识知智慧。所谓“为念”，此处乃指因观照智慧而称念。此处强调，唯有相应觉智获得后，念方得名，正如说“具足最上觉照之念者”，故念之说因智慧而成立。
§166
166.Addhānasaṅkhāteti dīghasaṅkhāte kāle. Dīgho hi maggo addhānoti vuccati. Ayampi kālo dīghattā addhāno viya addhānoti vutto. ‘‘Assasatī’’ti ca ‘‘passasatī’’ti ca assāsañca passāsañca visuṃ visuṃ vatvāpi bhāvanāya nirantarappavattidassanatthaṃ ‘‘assasatipi passasatipī’’ti puna samāsetvā vuttaṃ. Chando uppajjatīti bhāvanābhivuddhiyā bhiyyobhāvāya chando jāyati. Sukhumataranti passambhanasabbhāvato vuttaṃ. Pāmojjaṃ uppajjatīti bhāvanāpāripūriyā pīti jāyati. Assāsapassāsāpi cittaṃ vivattatīti assāsapassāse nissāya paṭibhāganimitte uppajjante pakatiassāsapassāsato cittaṃ nivattati. Upekkhā saṇṭhātīti tasmiṃ paṭibhāganimitte upacārappanāsamādhipattiyā puna samādhāne byāpārābhāvato tatramajjhattupekkhā saṇṭhāti nāma. Navahākārehīti ettha bhāvanārambhato pabhuti pure chanduppādā ‘‘assasatipi passasatipī’’ti vuttā tayo ākārā, chanduppādato pabhuti pure pāmojjuppādā tayo, pāmojjuppādato pabhuti tayoti nava ākārā. Kāyoti cuṇṇavicuṇṇāpi assāsapassāsā samūhaṭṭhena kāyo. Pakatiassāsapakatipassāse nissāya uppannanimittampi assāsapassāsāti nāmaṃ labhati. Upaṭṭhānaṃ satīti taṃ ārammaṇaṃ upecca tiṭṭhatīti sati upaṭṭhānaṃ nāma. Anupassanā ñāṇanti samathavasena nimittakāyānupassanā, vipassanāvasena nāmakāyarūpakāyānupassanā ñāṇanti attho. Kāyo upaṭṭhānanti so kāyo upecca tiṭṭhati ettha satīti upaṭṭhānaṃ nāma. No satīti so kāyo sati nāma na hotīti attho. Tāya satiyāti idāni vuttāya satiyā. Tena ñāṇenāti idāneva vuttena ñāṇena. Taṃ kāyaṃ anupassatīti samathavipassanāvasena yathāvuttaṃ kāyaṃ anugantvā jhānasampayuttañāṇena vā vipassanāñāṇena vā passati.
所谓“中间之计”，即长时间之计。路之曰“长”，谓其道长久也。本处大路喻为“中间”之期。又“呼吸念及调息念”分别说，“呼吸念”与“调息念”是连贯而进，意在展现念不断流转之相。所谓“欲生”，指修行增长而欲念生起。所谓“微细”，因本质是宁静和缓和。所谓“欢喜生起”，为行圆满而生起之喜悦。所谓“呼吸离合”，心从呼吸出入相转，而依此起依缘分别。所谓持久寂静是说此附缘因缘中于念由近行未散断的定境，即“中观平等定”内心专注本来不散。所谓“九行相”，从修行起初到末后，分别以“欲生”、“呼吸念”始，进而有欢喜产生，欢喜后生起“欢喜之心”，依其转换，整成九种行相阶段。所谓“身”，指以呼吸念为基础的身相。依离合转而起之偶缘，称呼吸相。所谓“持守”，即因缘牵引念住，即“持守”也。所谓“睦视智慧”，按止观方法解说依身而观智慧。此身即“睦视”，名为“持守”。非身即不持守之意。此“由此而念”，即由刚才所述之念。由止与观的方式，如理观察身体（内身），通过禅定智慧或者观见智慧实证此身。
Mātikāya kāyādīnaṃ padānaṃ abhāvepi imassa catukkassa kāyānupassanāvasena vuttattā idāni vattabbaṃ ‘‘kāye kāyānupassanāsatipaṭṭhānabhāvanā’’ti vacanaṃ sandhāya kāyapadaniddeso kato. Kāye kāyānupassanāti bahuvidhe kāye tassa tassa kāyassa anupassanā. Atha vā kāye kāyānupassanā, na aññadhammānupassanāti vuttaṃ hoti. Aniccadukkhānattāsubhabhūte kāye na niccasukhattasubhānupassanā, atha kho aniccadukkhānattāsubhato kāyasseva anupassanā. Atha vā kāye ahanti vā mamanti vā itthīti vā purisoti vā gahetabbassa kassaci ananupassanato tasseva kāyamattassa anupassanāti vuttaṃ hoti. Upari vedanāsu vedanānupassanātiādīsu tīsupi eseva nayo. Satiyeva upaṭṭhānaṃ satipaṭṭhānaṃ, kāyānupassanāya sampayuttaṃ satipaṭṭhānaṃ kāyānupassanāsatipaṭṭhānaṃ, tassa bhāvanā kāyānupassanāsatipaṭṭhānabhāvanā.
于忆与观照身体诸根词汇之《纲要》中，虽无此四字，然依此身体观照之法，本节得名为“对身体之念住修持”。所谓“于身观身”，含有多种观身之法，即分别观察所指身之身相。或称“于身观身”，但不包括观他法。于无常、苦、不净相入观察身体，非观常乐妙身，而是于无常苦等性质身身专注。或观此身当归属谁，然后以不忽视之意专注此身。远离于感觉、触觉，渐次分类，也有此三法因缘。念住即持守之念，连接身身观念住，称作身体念住之修持。此即身体念住修法之名称。
§167
167. Taṃ kāyanti aniddiṭṭhepi nāmarūpakāye kāyasaddena tassāpi saṅgahitattā niddiṭṭhaṃ viya katvā vuttaṃ. Aniccānupassanādayo hi nāmarūpakāye eva labbhanti, na nimittakāye. Anupassanā ca bhāvanā ca vuttatthā eva. Dīghaṃ assāsapassāsavasenātiādi ānāpānassatibhāvanāya ānisaṃsaṃ dassetuṃ vuttaṃ. Tassā hi sativepullatāñāṇavepullatā ca ānisaṃso. Tattha cittassa ekaggataṃ avikkhepaṃ pajānatoti paṭiladdhajjhānassa vipassanākāle cittekaggataṃ sandhāya vuttaṃ. Viditā vedanāti sāmaññato udayadassanena viditā vedanā. Viditā upaṭṭhahantīti khayato vayato suññato viditā upaṭṭhahanti. Viditā abbhatthaṃ gacchantīti sāmaññato vayadassanena viditā vināsaṃ gacchanti, bhijjantīti attho. Saññāvitakkesupi eseva nayo. Imesu pana tīsu vuttesu sesā rūpadhammāpi vuttā honti. Kasmā pana ime tayo eva vuttāti ce? Duppariggahattā. Vedanāsu tāva sukhadukkhā pākaṭā, upekkhā pana sukhumā duppariggahā, na suṭṭhu pākaṭā. Sāpi cassa pākaṭā hoti, saññā ākāramattaggāhakattā na yathāsabhāvaggāhinī . Sā ca sabhāvasāmaññalakkhaṇaggāhakena vipassanāñāṇena sampayuttā ati viya apākaṭā. Sāpi cassa pākaṭā hoti, vitakko ñāṇapatirūpakattā ñāṇato visuṃ katvā duppariggaho. Ñāṇapatirūpako hi vitakko. Yathāha – ‘‘yā cāvuso visākha, sammādiṭṭhi yo ca sammāsaṅkappo, ime dhammā paññākkhandhe saṅgahitā’’ti (ma. ni. 1.462). Sopi cassa vitakko pākaṭo hotīti evaṃ duppariggahesu vuttesu sesā vuttāva hontīti. Imesaṃ pana padānaṃ niddese kathaṃ viditā vedanā uppajjantīti pucchitvā taṃ avissajjetvāva vedanuppādassa viditatteyeva vissajjite vedanāya viditattaṃ vissajjitaṃ hotīti kathaṃ vedanāya uppādo vidito hotītiādimāha. Sesesupi eseva nayo. Avijjāsamudayā avijjānirodhātiādayo heṭṭhā vuttatthā eva. Imināva nayena saññāvitakkāpi veditabbā. Vitakkavāre pana ‘‘phassasamudayā phassanirodhā’’ti avatvā phassaṭṭhāne saññāsamudayā saññānirodhāti vuttaṃ. Taṃ kasmā iti ce? Saññāmūlakattā vitakkassa. ‘‘Saññānānattaṃ paṭicca uppajjati saṅkappanānatta’’nti (dī. ni. 3.359) hi vuttaṃ.
所谓“身”，虽非实见名色身体，但靠身之名声统摄，稍作概括而称。由无常观照等般法，仅于名色身所得，此非观境。观照与修持即此法义。所谓“长久的呼吸念调息修持”是为顯示定慧增进之因缘，故言“长久呼吸以调息”为其略义。由此念心时妙敏锐明和觉知，续持至无散乱及专注，故言心专注而无散乱，明了所知。所谓“觉知之感受”，乃一般由生灭观察而明白感受之相。所谓“觉知之起伏”，指感受消灭垂灭而觉知亦灭之理。子诸想念与分别于此同理。此三法中，身体之存在亦被言说。为何唯此三法？是因它们难以理解，表面难获。感受中快乐与苦痛明显，此中等则较难辨识，不显著。想念亦然，其显现仅止于形状近似，并非本性真实感得。此为本性常相观照，以观慧和智慧而证得。想念显现且为真实，思维是智慧表现，与认知相通。认知为思维之体。譬如世尊言：『比库维萨卡，依正见正思维，集智慧诸法』。思维亦显，故称为难解之法的二法之一。此余共说是因为难以掌握，才加以分述。诸词义中，有关觉知如何产生与结束之理，在彼处经说为：感受等依觉知而起，觉知坏灭即失。依此显说，想念与思维因缘而起，并非独立存在，此为常理。
Aniccato manasikarototiādīsu ca ‘‘vedanaṃ aniccato manasikaroto’’tiādinā nayena tasmiṃ tasmiṃ vāre so soyeva dhammo yojetabbo. Yasmā pana vipassanāsampayuttā vedanā vipassanākiccakaraṇe asamatthattā vipassanāya anupakārikā, tasmāyeva ca bodhipakkhiyadhammesu nāgatā. Vipassanāsampayuttāya pana saññāya kiccameva aparibyattaṃ, tasmā sā vipassanāya ekantamanupakārikā eva. Vitakkaṃ pana vinā vipassanākiccameva natthi. Vitakkasahāyā hi vipassanā sakakiccaṃ karoti. Yathāha –
于“无常之念”“觉察”等句中，诸时刻依此理作观，即于各时分别当令此法。唯因观智慧无法支持感受又助无间断观察，故于观慧不能有所妨碍。由是观慧之时，想念反为利器。譬如：
‘‘Paññā attano dhammatāya aniccaṃ dukkhamanattāti ārammaṇaṃ nicchetuṃ na sakkoti, vitakke pana ākoṭetvā ākoṭetvā dente sakkoti. Kathaṃ? Yathā hi heraññiko kahāpaṇaṃ hatthe ṭhapetvā sabbabhāgesu oloketukāmo samānopi na cakkhutaleneva parivattetuṃ sakkoti, aṅgulipabbehi pana parivattetvā parivattetvā ito cito ca oloketuṃ sakkoti, evameva na paññā attano dhammatāya aniccādivasena ārammaṇaṃ nicchetuṃ sakkoti, abhiniropanalakkhaṇena pana āhananapariyāhananarasena vitakkena ākoṭentena viya parivattentena viya ca ādāyādāya dinnameva nicchetuṃ sakkotī’’ti (visuddhi. 2.568).
“智慧以其法性认识无常苦恶时，不能断除相缘想念，而能够以思维环绕以断除相缘想念。何以故？譬如饥饿之人握持瓜果，虽目不能转视所有部位，然指尖转动观视诸物，能知其状。智慧亦如是，不能断除此缘无常等念头，但以思虑环绕以除相缘念。此理如《净》云：‘诸有企望，正见与正思者，诸法于智慧蕴中聚合’。智慧以思虑为体。有思虑且能显现。”
Tasmā vedanāsaññānaṃ vipassanāya anupakārattā lakkhaṇamattavaseneva dassetuṃ ‘‘vedanāya saññāyā’’ti tattha tattha ekavacanena niddeso kato. Yattako pana vipassanāya bhedo, tattako eva vitakkassāti dassetuṃ ‘‘vitakkāna’’nti tattha tattha bahuvacanena niddeso katoti vattuṃ yujjati.
因此，由于『受』与『想』对『观』（内观）没有帮助，只能显示它们作为标识的性质，故此处对『受与想』以单数形式表述。至于内观的分别（区别作用），为表明各不同之分别处，则用复数『分别们』表示，此乃书写规范。
§168
168. Puna dīghaṃ assāsapassāsavasenātiādi ānāpānassatibhāvanāya sampattiṃ bhāvanāphalañca dassetuṃ vuttaṃ. Tattha samodhānetīti ārammaṇaṃ ṭhapeti, ārammaṇaṃ patiṭṭhāpetīti vā attho. Samodahanabyāpārābhāvepi bhāvanāpāripūriyā eva samodahati nāma. Gocaranti vipassanākkhaṇe saṅkhārārammaṇaṃ, maggakkhaṇe phalakkhaṇe ca nibbānārammaṇaṃ. Samatthanti samameva attho, samassa vā atthoti samattho. Taṃ samatthaṃ. Sesesupi eseva nayo. Maggaṃ samodhānetīti maggaphalakkhaṇeyeva gocaraṃ nibbānameva. Ayaṃ puggaloti ānāpānassatibhāvanaṃ anuyutto yogāvacarova. Imasmiṃ ārammaṇeti ettha pana ‘‘kāye’’tipadena saṅgahite nāmarūpakāyasaṅkhāte saṅkhatārammaṇe teneva kamena magge nibbānārammaṇe ca. Yaṃ tassātiādīhi ārammaṇagocarasaddānaṃ ekatthatā vuttā. Tassāti tassa puggalassa. Pajānātīti puggalo pajānanā paññāti puggalo paññāya pajānātīti vuttaṃ hoti. Ārammaṇassa upaṭṭhānanti vipassanākkhaṇe saṅkhārārammaṇassa, maggaphalakkhaṇe nibbānārammaṇassa upaṭṭhānaṃ sati. Ettha ca kammatthe sāmivacanaṃ yathā rañño upaṭṭhānanti. Avikkhepoti samādhi. Adhiṭṭhānanti yathāvuttasaṅkhārārammaṇaṃ nibbānārammaṇañca . Tañhi adhiṭṭhāti ettha cittanti adhiṭṭhānaṃ. Vodānanti ñāṇaṃ. Tañhi vodāyati visujjhati tena cittanti vodānaṃ. Līnapakkhiko samādhi alīnabhāvappattiyā samabhūtattā samaṃ, uddhaccapakkhikaṃ ñāṇaṃ anuddhatabhāvappattiyā samabhūtattā samaṃ. Tena vipassanāmaggaphalakkhaṇesu samathavipassanānaṃ yuganaddhatā vuttā hoti. Sati pana sabbatthikattā tadubhayasamatāya upakārikāti samaṃ, ārammaṇaṃ samatādhiṭṭhānattā samaṃ. Anavajjaṭṭhoti vipassanāya anavajjasabhāvo. Niklesaṭṭhoti maggassa nikkilesasabhāvo. Nikkilesaṭṭhoti vā pāṭho. Vodānaṭṭhoti phalassa parisuddhasabhāvo. Paramaṭṭhoti nibbānassa sabbadhammuttamasabhāvo. Paṭivijjhatīti taṃ taṃ sabhāvaṃ asammohato paṭivijjhati. Ettha ca ‘‘ārammaṇassa upaṭṭhāna’’ntiādīhi sammā paṭivedho vutto. Ettheva ca vodānaṭṭhapaṭivedhassa vuttattā tena ekalakkhaṇā anavajjaṭṭhanikkilesaṭṭhaparamaṭṭhā lakkhaṇahāravasena vuttāyeva honti. Yathāha –
168. 又为表达长期以入出息观等善巧禅修而得成就及其果报之意，曾有说法云「以入出息修习」。其中「samodhāneti」意为「树立根本」，或「安立根基」。虽无「根本」一事，但由修行完整亦能称为安立根基。于内观时，观察到取缘行法，听闻法时则见涅槃缘起。术语中「samatthanti」意为「意义相同」，也写作「samassa vā attho ti samattho」。此同「samattha」义。余下之义皆依此法解释。所谓根本即指道果标志所属于涅槃范畴。此『个体』乃指入出息观修习所缘之法相。此处「ārammaṇa」用以涵摄名色及五蕴聚合之身，因其为所缘之法；涅槃缘起亦是如此。由「yaṃ tassātiādīhi」句明，根本或所缘合一。此『个体』即为个人。对「pajānāti」解释为依智慧而知识。根本之『观察者』在内观时观行在根本上，修习时于道果根本、涅槃根本亦然。于此，修习用以对应王宫供养之言为维护。无动摇者即定，固定于道果及涅槃为坚定，心即为所坚定者。知识即为智慧。定于染污侧如浊定一样，知为不动摇侧。故内观与止禅之结合即由此成。正念兼顾二者作用，统一有益。根本因坚定内观故无过失。清净则指道无染净性。无染为道之根基，亦为经典。清净根基即为果报清净。超越之义为涅槃之最胜真性。由此断解不惑。此处「ārammaṇassa upaṭṭhāna」等语为恰当对位。结合知识清净之见，便能成此三重标志无过清净之特征。如经典所云：
‘‘Vuttamhi ekadhamme, ye dhammā ekalakkhaṇā keci;
『若于某法，所有法皆具无过清净之标志；','131':'其名为「绝净标志」』。（《净论·选要卷》第4.5条）；
Vuttā bhavanti sabbe, so hāro lakkhaṇo nāmā’’ti. (netti. 4.5 niddesavāra);
所有此等皆已说，此摄法名为相法。」（《导论》4.5 释义段）
Anavajjaṭṭho nikkilesaṭṭho cettha avikkhepasaṅkhātassa samassa attho payojananti samattho, vodānaṭṭho vipassanāmaggavodānaṃ sandhāya samameva atthoti samattho, phalavodānaṃ sandhāya maggavodānasaṅkhātassa samassa atthoti samattho, paramaṭṭho pana samameva atthoti vā nibbānapayojanattā sabbassa samassa atthoti vā samattho, taṃ vuttappakāraṃ samañca samatthañca ekadesasarūpekasesaṃ katvā samatthañca paṭivijjhatīti vuttaṃ. Indriyabalabojjhaṅgadhammā vipassanāmaggaphalakkhaṇepi labbhanti, maggo ca tisso ca visuddhiyo maggaphalakkhaṇeyeva, vimokkho ca vijjā ca khaye ñāṇañca maggakkhaṇeyeva, vimutti ca anuppāde ñāṇañca phalakkhaṇeyeva, sesā vipassanākkhaṇepīti. Dhammavāre ime dhamme imasmiṃ ārammaṇe samodhānetīti nibbānaṃ ṭhapetvā sesā yathāyogaṃ veditabbā. Idaṃ pana yebhuyyavasena vuttaṃ. Avuttatthā panettha heṭṭhā vuttā eva. Ekekacatukkavasenettha niyyāne dassitepi catukkantogadhassa ekekassāpi bhāgassa niyyānassa upanissayattā ekekabhāgavasena niyyānaṃ dassitaṃ. Na hi ekekaṃ vinā niyyānaṃ hotīti.
此处无过、无染、无动摇及等义均表皆指无过清净之意。对应观看禅道之智慧则相同；对应果报智慧亦相同。至于涅槃之最胜用意，同样全体即全部，故此部分与全部等同。言归正传，将整体视为部分与部分之和，合成整体，称为同理及等效，亦称断解。同样地，由根力、觉支等法也获得此第三般清净之道见之标志；道本身有三清净：分别为涅槃标志时之分别智、通觉与智慧、解脱、断尽智慧、无生智慧等，此即内观时之余。佛法如舟，以上法则安着于此根本，乃涅槃，而余皆随之分别应当知悉。此等皆泛指一般说法。未详处则以后述为主。虽虽分别着重四类，但缘故各异，于分别处正注，故亦有各别教授。没有单独则无涅槃。
Dīghaṃassāsapassāsaniddesavaṇṇanā niṭṭhitā. · 长入息出息论释已毕。
§169
169. Rassaniddese ittarasaṅkhāteti parittasaṅkhāte kāle. Sesamettha vuttanayena veditabbaṃ.
169. 关于「感受」的阐释中，所谓偶感即暂时感受之意，此处亦应用上述说法加以明了。
§170
170. Sabbakāyapaṭisaṃvediniddese arūpadhammesu vedanāya oḷārikattā sukhaggahaṇatthaṃ paṭhamaṃ iṭṭhāniṭṭhārammaṇasaṃvedikā vedanā vuttā, tato yaṃ vedeti, taṃ sañjānātīti evaṃ vedanāvisayassa ākāraggāhikā saññā, tato saññāvasena abhisaṅkhārikā cetanā, tato ‘‘phuṭṭho vedeti, phuṭṭho sañjānāti, phuṭṭho cetetī’’ti (saṃ. ni. 4.93) vacanato phasso, tato sabbesaṃ sādhāraṇalakkhaṇo manasikāro, cetanādīhi saṅkhārakkhandho vutto. Evaṃ tīsu khandhesu vuttesu taṃnissayo viññāṇakkhandho vuttova hoti. Nāmañcāti vuttappakāraṃ nāmañca. Nāmakāyo cāti idaṃ pana nāmena nibbānassapi saṅgahitattā lokuttarānañca avipassanupagattā taṃ apanetuṃ vuttaṃ. ‘‘Kāyo’’ti hi vacanena nibbānaṃ apanītaṃ hoti nibbānassa rāsivinimuttattā. Ye ca vuccanti cittasaṅkhārāti ‘‘saññā ca vedanā ca cetasikā ete dhammā cittapaṭibaddhā cittasaṅkhārā’’ti (paṭi. ma. 1.174; ma. ni. 1.463) evaṃ vuccamānāpi cittasaṅkhārā idha nāmakāyeneva saṅgahitāti vuttaṃ hoti. Mahābhūtāti mahantapātubhāvato mahābhūtasāmaññato mahāparihārato mahāvikārato mahantabhūtattā cāti mahābhūtā. Te pana – pathavī āpo tejo vāyoti cattāro. Catunnañca mahābhūtānaṃ upādāyarūpanti upayogatthe sāmivacanaṃ, cattāro mahābhūte upādāya nissāya amuñcitvā pavattarūpanti attho. Taṃ pana – cakkhu sotaṃ ghānaṃ jivhā kāyo rūpaṃ saddo gandho raso itthindriyaṃ purisindriyaṃ jīvitindriyaṃ hadayavatthu ojā kāyaviññatti vacīviññatti ākāsadhātu rūpassa lahutā mudutā kammaññattā upacayo santati jaratā aniccatāti catuvīsatividhaṃ. Assāso ca passāso cāti pākatikoyeva. Assāsapassāse nissāya uppannaṃ paṭibhāganimittampi tadeva nāmaṃ labhati pathavīkasiṇādīni viya. Rūpasarikkhakattā rūpanti ca nāmaṃ labhati ‘‘bahiddhā rūpāni passatī’’tiādīsu (dha. sa. 204; dī. ni. 3.338) viya. Nimittañca upanibandhanāti satiupanibandhanāya nimittabhūtaṃ assāsapassāsānaṃ phusanaṭṭhānaṃ. Ye ca vuccanti kāyasaṅkhārāti ‘‘assāsapassāsā kāyikā ete dhammā kāyapaṭibaddhā kāyasaṅkhārā’’ti (paṭi. ma. 1.171; ma. ni. 1.463) evaṃ vuccamānāpi kāyasaṅkhārā idha rūpakāyeneva saṅgahitāti vuttaṃ hoti.
170. 关于能觉知诸色身的感受论，首先说明感受是对烦恼或非烦恼境界的苦乐之感。感受为初始之欲取和厌弃的感受，它由心识所知，其次由心识作用产生的识别感知构成，再由识别感知所引生的意志作用带来“感受被触及，感受被知觉，感受被察知”的意念，这就是所谓触（接触）。然后是包摄一切的共相——心念的专注，由意志等心行组成的行 部集。以上三处即身心三界之集，依赖于识部而成立。至于名字的说法既非名字也非名体。所谓名身，是指名色合体，此名指称连同涅槃的集聚，超世俗之显现。以“身”语而言，即为涅槃中由欲断除的部分。所谓心行者，即“心所、苦乐、心法”，是依心而生的心行集，因而可说在此为名身集。所谓大地（mahābhūta）者，泛指由大实体性质所覆盖、普通大元素，具大变异及巨大本质的大元素。所谓四大即地、水、火、风四种。四大之中，以四大为生发根源的，称为“四大之依”，谓舍弃依赖四大，则成空无相。又名色是指眼、耳、鼻、舌、身五根及其所依赖的色、声、香、味、触、法五尘；男性和女性根，即生命根、心脏，生理现象如气血等；色界的轻巧、柔软、灵巧、工作能力、连贯、老化、无常等共二十四种性质。
呼吸包括吸入和呼出。所谓呼吸生起的缘起，是呼吸的局部分段，如大地气之类名如土地的作用。色身的守护者即色界，当借由外在的色能见之。所谓缘相，系由念引导的觸觉物即吸入与呼出之动因。
所谓身行，是指吸出入的身体现象。这些身体现象组成为身行集，且身行集系于色身之中合成而成。
Tekāyā paṭividitā hontīti jhānakkhaṇe assāsapassāsanimittakāyā vipassanākkhaṇe avasesarūpārūpakāyā ārammaṇato paṭividitā honti, maggakkhaṇe asammohato paṭividitā honti. Assāsapassāsavasena paṭiladdhajjhānassa yogissa uppannavipassanāmaggepi sandhāya dīghaṃ assāsapassāsavasenātiādi vuttaṃ.
三身之中，禅定时所觉的呼吸身体、观照时所入非完整变化形态身、以及道时无迷惑的明了境界皆为明了。正如言，一旦于禅定中因呼吸而得定境，于正见通达的观照道中亦延续此呼吸法，故以长期之呼吸为先导。
Āvajjato pajānatotiādīni sīlakathāyaṃ vuttatthāni. Te vuttappakāre kāye antokaritvā ‘‘sabbakāyapaṭisaṃvedī’’ti vuttaṃ.
“由觉知而了知”等等，此等语义皆属戒律论述领域。在此文中，以净化身体诸法且完全包摄为基础，谓“能遍觉诸色身”。
Sabbakāyapaṭisaṃvedī assāsapassāsānaṃ saṃvaraṭṭhenātiādīsu ‘‘sabbakāyapaṭisaṃvedī’’tivuttaassāsapassāsato uppannajjhānavipassanāmaggesu saṃvaroyeva saṃvaraṭṭhena sīlavisuddhi. Avikkhepoyeva avikkhepaṭṭhena cittavisuddhi. Paññāyeva dassanaṭṭhena diṭṭhivisuddhi. Jhānavipassanāsu viratiabhāvepi pāpābhāvamattameva saṃvaro nāmāti veditabbaṃ.
能够觉知诸色身者，是指对呼吸法的守护与止息等等，具体来说，就是呼吸所生的禅定及观照道中守持的戒律纯净。无散乱的清净心境即心清净。经由智慧见此自性即为见净。于禅定与观照的离欲中，止恶甚为重要，此止即称为守护。
§171
171.Passambhayantiādīnaṃ niddese kāyikāti rūpakāye bhavā. Kāyapaṭibaddhāti kāyaṃ paṭibaddhā kāyaṃ nissitā, kāye sati honti, asati na honti, tasmāyeva te kāyena saṅkharīyantīti kāyasaṅkhārā. Passambhentoti nibbāpento sannisīdāpento. Passambhanavacaneneva oḷārikānaṃ passambhanaṃ siddhaṃ. Nirodhentoti oḷārikānaṃ anuppādanena nirodhento. Vūpasamentoti oḷārikeyeva ekasantatipariṇāmanayena santabhāvaṃ nayanto. Sikkhatīti adhikāravasena assasissāmīti sikkhatīti sambandho, tisso sikkhā sikkhatīti vā attho.
171. 关于安静（passambhanā）等诸法的说明，皆属于色身部分。所谓身所依，是身为依所生的、依赖于身而有的，身有则存在，无则不存在，故称为身行。所谓安静，是指息灭、入定、不动。安静之语显示内心息灭的功德。所谓止息，谓内心不生烦恼之状态。所谓入定，指由止息持续性变化而致使安稳定结。所谓习学，表示应当修习以成此止息法，三种修习皆含此意。
Idāni oḷārikapassambhanaṃ dassetuṃ yathārūpehītiādimāha. Tattha yathārūpehīti yādisehi. Ānamanāti pacchato namanā. Vinamanāti ubhayapassato namanā. Sannamanāti sabbatopi namantassa suṭṭhu namanā. Paṇamanāti purato namanā. Iñjanāti kampanā. Phandanāti īsakaṃ calanā. Pakampanāti bhusaṃ kampanā. Yathārūpehi kāyasaṅkhārehi kāyassa ānamanā…pe… pakampanā, tathārūpaṃ kāyasaṅkhāraṃ passambhayanti ca, yā kāyassa ānamanā…pe… pakampanā, tañca passambhayanti ca sambandho kātabbo. Kāyasaṅkhāresu hi passambhitesu kāyassa ānamanādayo ca passambhitāyeva hontīti. Yathārūpehi kāyasaṅkhārehi kāyassa na ānamanādikā hoti, tathārūpaṃ santaṃ sukhumampi kāyasaṅkhāraṃ passambhayanti ca, yā kāyassa na ānamanādikā, tañca santaṃ sukhumaṃ passambhayanti ca sambandhato veditabbaṃ. Santaṃ sukhumanti ca bhāvanapuṃsakavacanametaṃ. Iti kirāti ettha iti evamatthe, kira yadiatthe. Yadi evaṃ sukhumakepi assāsapassāse passambhayaṃ assasissāmi passasissāmīti sikkhatīti codakena codanā āraddhā hoti. Atha vā kirāti codakavacanattā asaddahanatthe asahanatthe parokkhatthe ca yujjatiyeva, evaṃ sukhumānampi passambhanaṃ sikkhatīti na saddahāmi na sahāmi apaccakkhaṃ meti vuttaṃ hoti.
现在当表明安静止息的真实样貌，所谓真实样貌包括以下各项。『ānamana』意为背后作揖，『vinamana』为双方相对作揖，『sannamana』为全体作揖，俱为恭敬之意。『paṇamana』为前面作揖。『iñjana』意为颤抖，『phandana』是杖杆的摇动，『pakampana』指禾草之摇动。
以此类推，身行的呼吸诸法中具此作揖、颤动等作用，即能令身心安静，达到止息之效。相反若无此类作揖等现象，则为安静柔细之身行。所谓安静柔细，是指修行人所说的微妙如法之身行。
此处以「是故」指示表意，即使是极微细的呼吸止息我若能修习，也是习学。反之则表示若因语言所为促使我不信、不忍则非习学者。
Evaṃ santeti evaṃ sukhumānaṃ passambhane sante. Vātūpaladdhiyā ca pabhāvanā na hotīti assāsapassāsavātassa upaladdhiyā. Upaladdhīti viññāṇaṃ. Assāsapassāsavātaṃ upalabbhamānassa tadārammaṇassa bhāvanāviññāṇassa pabhāvanā uppādanā na hoti, tassa ārammaṇassa bhāvanā na hotīti attho. Assāsapassāsānañca pabhāvanā na hotīti bhāvanāya sukhumakānampi assāsapassāsānaṃ nirodhanato tesañca uppādanā pavattanā na hotīti attho. Ānāpānassatiyā ca pabhāvanā na hotīti assāsapassāsābhāvatoyeva tadārammaṇāya bhāvanāviññāṇasampayuttāya satiyā ca pavattanā na hoti. Tasmāyeva taṃsampayuttassa ānāpānassatisamādhissa ca bhāvanā na hoti. Na ca naṃ tanti ettha ca nanti nipātamattaṃ ‘‘bhikkhu ca na’’ntiādīsu (pārā. 273) viya. Taṃ vuttavidhiṃ samāpattiṃ paṇḍitā na samāpajjantipi tato na vuṭṭhahantipīti sambandho. Codanāpakkhassa parihāravacane iti kirāti evameva. Ettha evakāratthe kirasaddo daṭṭhabbo. Evaṃ santeti evaṃ passambhane sante eva.
「如是安稳」者，乃指极为微细之安静。由风气缺失而无造作发起之意，呼吸风之缺失是也。所谓『缺失』者，即识。倘若当时识知之境——呼吸风之所缘——心识并未发起，则谓其无造作之意，即无识之发起；显义为无造作之意。言无呼吸风之造作，是指即便于微细禅定修习中，由于断绝呼吸风而无其发起，亦不能生起造作之意。如此受念呼吸的正念中，虽有与造作识相应之念住，但无念之发起。故亦无修习之义。又此处并非仅叙「比库无」诸句，仅此为止。此言法度，智者不应臆断为已达。故不应认作发起识。此为非正诠释者之纠正语，用以避开误会。大意即如此。在此应以此声为唯一正确的解说。故复云「如是安稳」，即如是极细之安定也。
Yathā kathaṃ viyāti yathā taṃ vuttavidhānaṃ hoti, tathā taṃ kathaṃ viyāti upamaṃ pucchati. Idāni seyyathāpīti taṃ upamaṃ dasseti. Kaṃseti kaṃsamayabhājane. Nimittanti tesaṃ saddānaṃ ākāraṃ. ‘‘Nimitta’’nti ca sāmiatthe upayogavacanaṃ, nimittassāti attho. Saddanimittañca saddato anaññaṃ. Suggahitattāti suṭṭhu uggahitattā. Sugahitattātipi pāṭho, suṭṭhu gahitattāti attho. Sumanasikatattāti suṭṭhu āvajjitattā. Sūpadhāritattāti suṭṭhu citte ṭhapitattā. Sukhumasaddanimittārammaṇatāpīti tadā sukhumānampi saddānaṃ niruddhattā anuggahitasaddanimittassa anārammaṇampi sukhumataraṃ saddanimittaṃ ārammaṇaṃ katvā sukhumataraṃ saddanimittārammaṇampi cittaṃ pavattati, sukhumatarasaddanimittārammaṇabhāvatopīti vā attho. Imināva nayena appanāyampi attho veditabbo.
「犹如何等」者，乃于言说之条理如何，将如何产生，提出比喻而问。此处即以『犹如』示之比喻。所谓『什么』者，意指组成时节。所谓『相缘』，即彼等词语之声音形态。『相缘』为主语目的场所之用语，乃谓彼相缘之义。又从声音上而言，则『相缘』与声音无二。所谓「涵摄得宜」者，即完备摄受之意。「涵摄」之读亦谓正涵摄。称「风雅」者乃谓完美体贴。称「善持」者义同「涵摄」。称「觉悟」者谓心摄于此间。称「安隐」者谓心造作安止于此。称「明净」者谓心坚立于彼处。所谓「微细声音相缘」者，言即使是极微后的声音遮断，能依存之相缘，如是微细之相缘也。彼相缘乃彼声音之基础，因其适用而产生心境之流转。由此能够证得安住，即极细声音之相缘所发心之现行也。此理说亦可用于说明安止之义。
Passambhayantiādīsu ‘‘passambhayaṃ kāyasaṅkhāra’’nti vuttā assāsapassāsā kāyoti vā ‘‘passambhayaṃ kāyasaṅkhāra’’nti ettha assāsapassāsā kāyoti vā yojanā veditabbā. Bhāvanāvisuddhiyā kāyasaṅkhāre passambhamānepi oḷārikaṃ kāyasaṅkhāraṃ passambhemīti yogino ābhoge sati tenādarena ativiya passambhati. Anupaṭṭhahantampi sukhumaṃ suānayaṃ hoti.
谓所谓「于安稳等言中『安稳乃身造作』」。因通说者云呼吸风即身。故「安稳乃身造作」者，亦当解作呼吸风。且于此当知，依修习净化，身造作安稳时，出离者乃裕满之身造作。彼裕满即身造作安稳之因。此外，即使身造作不随行，其所生微妙的舒适感亦产生极细的快乐入。此理即修行人于无余灭定中之感触，悉皆依此安稳除蔽。
Aṭṭhaanupassanāñāṇānīti ‘‘dīghaṃ rassaṃ sabbakāyapaṭisaṃvedī passambhayaṃ kāyasaṅkhāra’’nti vuttesu catūsu vatthūsu assāsavasena catasso, passāsavasena catassoti aṭṭha anupassanāñāṇāni. Aṭṭha ca upaṭṭhānānussatiyoti ‘‘dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hotī’’tiādinā (paṭi. ma. 1.170) nayena vuttesu catūsu vatthūsu assāsavasena catasso, passāsavasena catassoti aṭṭha ca upaṭṭhānānussatiyo. Aṭṭha cupaṭṭhānānussatiyotipi pāṭho. Cattāri suttantikavatthūnīti bhagavatā ānāpānassatisuttante (ma. ni. 3.144 ādayo) vuttattā paṭhamacatukkavasena cattāri suttantikavatthūnīti.
所谓八持观乃述「长时顺受，全身感受，安稳乃身造作」者。于四所缘中，呼吸风有八种，此八即成八持观也。此八依持观之理谓：由呼吸风住于心，心无散乱而具一境，此为持观之诀要（据梵书注释所言，谓八持观乃此理所在）。「八」则是持观及念所依八种，谓呼吸之缘身心所起八种分别反实，如八种专注所愿境相。此持观称为四经论规定之四法统摄。为世尊在念呼吸经论中所说之初四大总纲。
Paṭhamacatukkaniddesavaṇṇanā niṭṭhitā. · 第一四句论释已毕。
§172
172. Dutiyacatukkassa pītipaṭisaṃvediniddese uppajjati pīti pāmojjanti ettha pītīti mūlapadaṃ. Pāmojjanti tassa atthapadaṃ, pamuditabhāvoti attho. Yā pīti pāmojjantiādīsu yā ‘‘pītī’’ti ca ‘‘pāmojja’’nti ca evamādīni nāmāni labhati, sā pītīti vuttaṃ hoti. Tattha pītīti sabhāvapadaṃ. Pamuditassa bhāvo pāmojjaṃ. Āmodanākāro āmodanā. Pamodanākāro pamodanā. Yathā vā bhesajjānaṃ vā telānaṃ vā uṇhodakasītodakānaṃ vā ekatokaraṇaṃ modanāti vuccati, evamayampi dhammānaṃ ekatokaraṇena modanā, upasaggavasena pana padaṃ maṇḍetvā āmodanā pamodanāti vuttaṃ. Hāsetīti hāso, pahāsetīti pahāso, haṭṭhapahaṭṭhākārānametaṃ adhivacanaṃ. Vittīti vittaṃ, dhanassetaṃ nāmaṃ. Ayaṃ pana somanassapaccayattā vittisarikkhatāya vitti. Yathā hi dhanino dhanaṃ paṭicca somanassaṃ uppajjati, evaṃ pītimatopi pītiṃ paṭicca somanassaṃ uppajjati. Tasmā ‘‘vittī’’ti vuttā. Tuṭṭhisabhāvasaṇṭhitāya hi pītiyā etaṃ nāmaṃ. Pītimā pana puggalo kāyacittānaṃ uggatattā abbhuggatattā ‘‘udaggo’’ti vuccati, udaggassa bhāgo odagyaṃ. Attano manatā attamanatā. Anabhiraddhassa hi mano dukkhapadaṭṭhānattā na attano mano nāma hoti, abhiraddhassa sukhapadaṭṭhānattā attano mano nāma hoti, iti attano manatā attamanatā, sakamanatā sakamanassa bhāvoti attho. Sā pana yasmā na aññassa kassaci attano manatā, cittasseva paneso bhāvo cetasiko dhammo, tasmā attamanatā cittassāti vuttā. Sesamettha ca upari ca heṭṭhā vuttanayena yojetvā veditabbaṃ.
172、于喜乐感受生起描述中，所谓『喜乐』乃其根本辞。『生起喜』者，则是词义所在，即喜悦之意。所谓「喜乐」、「喜悦」，此类词语即由此得名。喜乐为本性辞。喜悦是内心喜乐之表现。喜悦形貌即欢喜之缘。喜悦与欢喜相互关系，如药物、油类、温冷水合一时生起喜悦，亦如法之因缘合一而产生欢喜。『喜笑』指笑，『放笑』指放声笑，『大声笑』即大笑之称。所谓“财物”即财富。由欢喜因缘而生财物受用，正如富人依财而生欢喜，喜乐依欢喜故称「欢喜」。因欢喜守持，故以此名之。喜乐人由身心高下，称为“高涨”，「高涨」意谓高尚，意指自心之念。心无喜悦时，不得称为自心；有喜悦时，乃称自身之念，称为增减念。因他人无此念，唯自我心号为念故称自念。由以上上下文说明，宜当了知此意。
§173
173. Sukhapaṭisaṃvediniddese dve sukhānīti samathavipassanābhūmidassanatthaṃ vuttaṃ. Kāyikañhi sukhaṃ vipassanāya bhūmi, cetasikaṃ sukhaṃ samathassa ca vipassanāya ca bhūmi. Kāyikanti pasādakāyaṃ vinā anuppattito kāye niyuttanti kāyikaṃ. Cetasikanti avippayogavasena cetasi niyuttanti cetasikaṃ. Tattha kāyikapadena cetasikaṃ sukhaṃ paṭikkhipati, sukhapadena kāyikaṃ dukkhaṃ. Tathā cetasikapadena kāyikaṃ sukhaṃ paṭikkhipati, sukhapadena cetasikaṃ dukkhaṃ. Sātanti madhuraṃ sumadhuraṃ. Sukhanti sukhameva, na dukkhaṃ. Kāyasamphassajanti kāyasamphasse jātaṃ. Sātaṃ sukhaṃvedayitanti sātaṃ vedayitaṃ, na asātaṃ vedayitaṃ. Sukhaṃ vedayitaṃ, na dukkhaṃ vedayitaṃ. Parato tīṇi padāni itthiliṅgavasena vuttāni. Sātā vedanā, na asātā. Sukhā vedanā, na dukkhāti ayameva panettha attho.
173、于乐感受说明中，谓乐感受分为二，谓调伏乐与观慧乐，目的为显示调伏与观慧之境地。身体之乐，为智慧观之根基；心意之乐，为调伏及观慧之基础。身体乐依附于心意之支而成，心意乐则依附心识。此中身体乐则违心乐，心意乐则违身体乐。此辩故曰，甜美之乐为调伏，纯乐为单纯乐，身身感乃触身所感。当乐感被已，称之为乐已感，未被称为无乐已感。于是此三词为女性用法。此乐感，即为乐感；乐非苦也。
Cetasikasukhaniddeso vuttapaṭipakkhanayena yojetabbo. Te sukhāti liṅgavipallāso kato, tāni sukhānīti vuttaṃ hoti. Sesamettha catukke heṭṭhā paṭhamacatukke vuttanayeneva veditabbaṃ. Cattāri suttantikavatthūni dutiyacatukkavasena veditabbānīti.
须当根据修说解释结合应证，将心所之乐的指示加以应用。此乐即指标识的误用，故称为乐。余下之处，亦当依第一四支中之初支法加以了知。此有四法，类比经文之意应分别以第二四支法加以了知。
Dutiyacatukkaniddesavaṇṇanā niṭṭhitā. · 第二四句论释已毕。
§176
176. Tatiyacatukkaniddese cittanti mūlapadaṃ. Viññāṇanti atthapadaṃ. Yaṃ cittantiādi pītiyaṃ vuttanayena yojetabbaṃ. Tattha cittantiādīsu cittavicittatāya cittaṃ. Ārammaṇaṃ minamānaṃ jānātīti mano. Mānasanti manoyeva. ‘‘Antalikkhacaro pāso, yvāyaṃ carati mānaso’’ti (saṃ. ni. 1.151; mahāva. 33) hi ettha pana sampayuttakadhammo mānasoti vutto.
第三四支法之标示名为心，此为根本词。识为意涵词。须以所说心及诸心所等，为修说对象。此处心及诸心所以表现心识之意，心为。执着对境者即知之，此谓意。意即心。『如云：「空中行者，即此心所运转。」』（《解释集》和《大疏》第33节）此处指有结合之义，谓意即『心法』。
‘‘Kathañhi bhagavā tuyhaṃ, sāvako sāsane rato;
「世尊何以故，汝为弟子，乐于教法；尚未退失者，宜勤修己，善行时日，为众听者。」（《解释集》1.159）——
Appattamānaso sekkho, kālaṃ kayirā jane sutā’’ti. (saṃ. ni. 1.159) –
此处谓阿拉汉即为意。今此所谓意，当指意识，已用字义加强此词意涵。
Ettha arahattaṃ mānasanti vuttaṃ. Idha pana manova mānasaṃ. Byañjanavasena hetaṃ padaṃ vaḍḍhitaṃ.
意即心。《佛教语汇》中谓「心」。《佛教传》（1.237）及《沙利子经》中语云：「心我速速还你；心我归于你的心。」此处以「心府」代之。又如《摩诃尼》1.63云：「心说心事，我以你为别。」此处即意。《长部释》2.377及《摩诃尼》1.110莫说心，则为心所名。此处唯指心本身为内住者，称为「心府」。又清净境界谓「心府」。谓此时波动甚少、清净为白。《缘起论》中谓：「比库，此心纯净光明，即使外来污垢染污，心本洁净不染。」若污垢透入，则如恒河般河流入莲花池，绕池清亮亦说为「洁白」。因执着与对境之分别，心不受污染，性本清净。虽因执着之缘染，名为染污。故此谓曰「洁白」是也。
Hadayanti cittaṃ. ‘‘Cittaṃ vā te khipissāmi, hadayaṃ vā te phālessāmī’’ti (saṃ. ni. 1.237; su. ni. āḷavakasutta) ettha uro hadayanti vuttaṃ. ‘‘Hadayā hadayaṃ maññe aññāya tacchatī’’ti (ma. ni. 1.63) ettha cittaṃ. ‘‘Vakkaṃ hadaya’’nti (dī. ni. 2.377; ma. ni. 1.110) ettha hadayavatthu. Idha pana cittameva abbhantaraṭṭhena ‘‘hadaya’’nti vuttaṃ. Tadeva parisuddhaṭṭhena paṇḍaraṃ. Bhavaṅgaṃ sandhāyetaṃ vuttaṃ. Yathāha – ‘‘pabhassaramidaṃ, bhikkhave, cittaṃ, tañca kho āgantukehi upakkilesehi upakkiliṭṭha’’nti (a. ni. 1.49). Tato nikkhantattā pana akusalampi gaṅgāya nikkhantā nadī gaṅgā viya, godhāvarito nikkhantā godhāvarī viya ca ‘‘paṇḍara’’ntveva vuttaṃ. Yasmā pana ārammaṇavijānanalakkhaṇaṃ cittaṃ upakkilesena kileso na hoti, sabhāvato parisuddhameva hoti, upakkilesayoge pana sati upakkiliṭṭhaṃ nāma hoti, tasmāpi ‘‘paṇḍara’’nti vattuṃ yujjati.
『心』者，即是识心。「或掷汝心，或裂汝胸」（《相应部》1.237；《经集·阿拉维咖经》），此处「胸」即指『心』之意。「以心知心，仿如削割」（《中部》1.63），此处乃指识心。「肾脏与心脏」（《长部》2.377；《中部》1.110），此处则指心所依处。然此处是以「内在义」而称识心为『心』。同此识心以「清净义」则称为『光白』。此乃就有分而说。如世尊所言：「诸比库，此心本性光明，然为客尘烦恼所染污。」（《增支部》1.49）。又，从彼心流出之不善法，亦称为『光白』——犹如从恒河发源之河流仍称为恒河，从戈达瓦里河发源之支流仍称为戈达瓦里河。此外，由于识心以「了知所缘为相」，其本身并不因烦恼而成为烦恼，自性本来清净，唯于与烦恼相应时方称为「被染污」，故亦应说为『光白』。
Mano manāyatananti idha pana manogahaṇaṃ manasseva āyatanabhāvadīpanatthaṃ. Tenetaṃ dīpeti – ‘‘nayidaṃ devāyatanaṃ viya manassa āyatanattā manāyatanaṃ, atha kho mano eva āyatanaṃ manāyatana’’nti.
「心」称为「心所处」，这里所说的心的执持，指心本身作为处所之体使用。因此说明道：『此非如同天神所处之境，而是由于心有处所本性，为心所处。于是说：心自身即为处所，是心所处。』
Āyatanaṭṭho heṭṭhā vuttoyeva. Manate iti mano, vijānātīti attho. Aṭṭhakathācariyā panāhu – nāḷiyā minamāno viya mahātulāya dhārayamāno viya ca ārammaṇaṃ jānātīti mano, tadeva mananalakkhaṇe indaṭṭhaṃ kāretīti indriyaṃ, manova indriyaṃ manindriyaṃ.
「处所」已在下文说明。所谓「心」即名为心，意即「认识」者。注疏师又说：好似竹子为持水，好似大型器皿为盛器而持水，心即如是认识依止的对象，故成心的特性，这就是「根」；心为根的意思，是心根。
Vijānātīti viññāṇaṃ. Viññāṇameva khandho viññāṇakkhandho. Ruḷhito khandho vutto. Rāsaṭṭhena hi viññāṇakkhandhassa ekadeso ekaṃ viññāṇaṃ. Tasmā yathā rukkhassa ekadesaṃ chindanto rukkhaṃ chindatīti vuccati, evameva viññāṇakkhandhassa ekadesabhūtaṃ ekampi viññāṇaṃ ruḷhito ‘‘viññāṇakkhandho’’ti vuttaṃ. Yasmā pana rāsaṭṭhoyeva khandhaṭṭho na hoti, koṭṭhāsaṭṭhopi khandhaṭṭhoyeva, tasmā koṭṭhāsaṭṭhena viññāṇakoṭṭhāsotipi attho. Tajjā manoviññāṇadhātūti tesaṃ phassādīnaṃ sampayuttadhammānaṃ anucchavikā manoviññāṇadhātu. Imasmiñhi pade ekameva cittaṃ minanaṭṭhena mano, vijānanaṭṭhena viññāṇaṃ, sabhāvaṭṭhena, nissattaṭṭhena vā dhātūti tīhi nāmehi vuttaṃ.
「认识」指识。识蕴就是识蕴。称为蕴，意即蕴困。诸识蕴中，唯有一个处所有一个识。如同砍伐树木时，砍树处即为砍树一样，识蕴中存在一个识，故曰识蕴。因为蕴不在一个地方而在多处分布，故称为多处蕴，由此又有识多处蕴之义。比此所谓「心识界」即断受等因缘相连的分别的识界。此处一词称为只有一个心，即依处所为持者称心，依认识为识，依本性或无属著为界，三名合而成界名。
§177
177.
Abhippamodoti adhikā tuṭṭhi.
「欢喜」是更深的满足。
§178
178. Samādhiniddese acalabhāvena ārammaṇe tiṭṭhatīti ṭhiti. Parato padadvayaṃ upasaggavasena vaḍḍhitaṃ . Apica sampayuttadhamme ārammaṇamhi sampiṇḍetvā tiṭṭhatīti saṇṭhiti. Ārammaṇaṃ ogāhetvā anupavisitvā tiṭṭhatīti avaṭṭhiti. Kusalapakkhasmiṃ hi cattāro dhammā ārammaṇaṃ ogāhanti saddhā sati samādhi paññāti. Teneva saddhā ‘‘okappanā’’ti vuttā, sati ‘‘apilāpanatā’’ti, samādhi ‘‘avaṭṭhitī’’ti, paññā ‘‘pariyogāhanā’’ti. Akusalapakkhe pana tayo dhammā ārammaṇaṃ ogāhanti taṇhā diṭṭhi avijjāti. Teneva te ‘‘oghā’’ti vuttā. Uddhaccavicikicchāvasena pavattassa visāhārassa paṭipakkhato avisāhāro, avisāharaṇanti attho. Uddhaccavicikicchāvaseneva gacchantaṃ cittaṃ vikkhipati nāma, ayaṃ pana tathā na hotīti avikkhepo. Uddhaccavicikicchāvaseneva cittaṃ visāhaṭaṃ nāma hoti, ito cito ca harīyati, ayaṃ pana avisāhaṭassa mānasassa bhāvoti avisāhaṭamānasatā.
一七八。专注止之说明，谓内心如山岳般安定地住于所依止。之后两个词头加强言辞。虽依缘合，依止于所依止如实坚固存在，谓之安立。放弃所依止而不依止，谓为离散。在善分野中，有四法入所依止，即信、念、定、慧。以信为「连结」，念为「非杂乱」，定为「安立」，慧为「考究」。恶分野中有三法入所依止，即渴爱、见、无明，因此谓之「暴流」。由躁乱疑惑生的不安之心相反者谓为安乐、宁静。不安之心被躁乱疑惑扰乱，此则不如是，故谓心不安。以躁乱疑惑之心为不安心，此心虽被驱使动荡，然非内心安立，此为意识的躁乱不安。
Samathoti tividho samatho cittasamatho adhikaraṇasamatho sabbasaṅkhārasamathoti. Tattha aṭṭhasu samāpattīsu cittekaggatā cittasamatho nāma. Tañhi āgamma cittacalanaṃ cittavipphandanaṃ sammati vūpasammati, tasmā so ‘‘cittasamatho’’ti vuccati. Sammukhāvinayādisattavidho adhikaraṇasamatho nāma. Tañhi āgamma tāni tāni adhikaraṇāni sammanti vūpasammanti, tasmā so ‘‘adhikaraṇasamatho’’ti vuccati. Yasmā pana sabbe saṅkhārā nibbānaṃ āgamma sammanti vūpasammanti, tasmā taṃ sabbasaṅkhārasamathoti vuccati. Imasmiṃ atthe cittasamatho adhippeto. Samādhilakkhaṇe indaṭṭhaṃ kāretīti samādhindriyaṃ. Uddhacce na kampatīti samādhibalaṃ. Sammāsamādhīti yāthāvasamādhi niyyānikasamādhi kusalasamādhi.
止为三种：心之止、境缘止、以及一切行止。于八种禅定境界中，心专一不散者为心止。因之，心的活动与散乱得以调伏、安静，故称为“心止”。现前调伏如律仪等八种者为境缘止。因之，随之而来所调伏的境缘亦得安静，故称为“境缘止”。一切行起灭得以安静调伏，即称为一切行止。此中所指当为心止。依禅定特征（所显），八识界（八识）为禅定根；意志（功力）不摇动，即为禅定力；依正定名为正定，谓断恶与支配力具足的正等正觉禅定。
§179
179.Rāgato vimocayaṃ cittantiādīhi dasahi kilesavatthūhi vimocanaṃ vuttaṃ. Thinaggahaṇeneva cettha middhaggahaṇaṃ, uddhaccaggahaṇeneva ca kukkuccaggahaṇaṃ kataṃ hotīti aññesu pāṭhesu sahacārittā kilesavatthuto vimocanavacaneneva paṭhamajjhānādīhi nīvaraṇādito vimocanaṃ, aniccānupassanādīhi niccasaññādito ca vimocanaṃ vuttameva hotīti. Kathaṃ taṃ cittaṃ anupassatīti ettha peyyāle ca aniccānupassanādīhi niccasaññādīnaṃ pahānaṃ vuttameva. Cattāri suttantikavatthūni tatiyacatukkavasena veditabbānīti.
色欲之心与其他十种烦恼根本皆有解脱之说。此处以惰眠为例，为意志遮盖；躁动亦为意志遮盖。这与他处以三昧耶等为烦恼根本而讲解的，从初禅等禅境解脱五盖起，因观无常等而灭除常见等烦恼的教说相应。如何观心？此处在相应经文中言：由于观无常等而舍弃常见等烦恼，故名解脱。经论中十四种禅定所见证其中三分之四义理。
Tatiyacatukkaniddesavaṇṇanā niṭṭhitā. · 第三四句论释已毕。
§180
180. Catutthacatukkaniddese ‘‘aniddiṭṭhe napuṃsaka’’nti vacanato asukanti aniddiṭṭhattā ‘‘aniccanti kiṃ anicca’’nti napuṃsakavacanena pucchā katā. Uppādavayaṭṭhenāti uppādavayasaṅkhātena atthena, uppādavayasabhāvenāti attho. Ettha ca pañcakkhandhā sabhāvalakkhaṇaṃ, pañcannaṃ khandhānaṃ uppādavayā vikāralakkhaṇaṃ. Etena hutvā abhāvena aniccāti vuttaṃ hoti. Teneva ca aṭṭhakathāyaṃ ‘‘saṅkhatalakkhaṇavasena aniccatāti tesaṃyeva uppādavayaññathatta’’nti ca vatvāpi ‘‘hutvā abhāvo vā’’ti vuttaṃ. Etena hutvā abhāvākāro aniccalakkhaṇanti vuttaṃ hoti. ‘‘Pañcannaṃ khandhānaṃ udayabbayaṃ passanto imāni paññāya lakkhaṇānī’’ti peyyālaṃ katvā vuttaṃ. Dhammāti rūpakkhandhādayo yathāvuttadhammā.
第四十四经解释“无所见之非男非女者”时，问因无所见即无我，何以言无常？此处指起灭缘起，即以起生与灭止为义，因为五蕴具有集起灭转变化之性。由此即以起灭为无常。有注疏言称“依聚合性缘起相为无常”，亦言“依起灭无有或无，即是无常”。此依起灭无有无，即无常相。经中言“观察五蕴起灭，便能分别这些特征。”此处所说“法”为色蕴等法。
Virāgānupassīniddese rūpe ādīnavaṃ disvāti bhaṅgānupassanato paṭṭhāya parato vuttehi aniccaṭṭhādīhi rūpakkhandhe ādīnavaṃ disvā. Rūpavirāgeti nibbāne. Nibbānañhi āgamma rūpaṃ virajjati apunaruppattidhammataṃ āpajjanena nirujjhati, tasmā nibbānaṃ ‘‘rūpavirāgo’’ti vuccati. Chandajāto hotīti anussavavasena uppannadhammacchando hoti. Saddhādhimuttoti tasmiṃyeva nibbāne saddhāya ca adhimutto nicchito. Cittañcassa svādhiṭṭhitanti assa yogissa cittaṃ khayavirāgasaṅkhāte rūpabhaṅge ārammaṇavasena , accanta virāgasaṅkhāte rūpavirāge nibbāne anussavavasena suṭṭhu adhiṭṭhitaṃ suṭṭhu patiṭṭhitaṃ hotīti sambandhato veditabbaṃ. Rūpe virāgānupassīti rūpassa khayavirāgo rūpe virāgoti pakatibhummavacanena vutto. Rūpassa accantavirāgo rūpe virāgoti nimittatthe bhummavacanena vutto. Taṃ duvidhampi virāgaṃ ārammaṇato ajjhāsayato ca anupassanasīlo ‘‘rūpe virāgānupassī’’ti vutto. Esa nayo vedanādīsu. Nirodhānupassīpadaniddesepi eseva nayo.
断贪者因观察色等无常破坏而生，于破坏观所摄之色蕴见其缺陷。色尘贪即为涅槃。因涅槃故色退灭，不复生也，故称色断贪。由记忆而生的求欲，称为生起之欲。于此涅槃中信心坚定，慧慧引导心在色蕴破坏入灭时调伏贪欲，得以正确现持。对色断贪者，即指于色蕴灭尽破坏的断贪，色断贪分为破坏时（显理言）与断除之标的（本理言）两义。于断贪修行者，此断贪即由执着与内心观照所生。此道理亦适用于受等五蕴，乃至于灭除层面亦复如是。
§181
181.Katihākārehītiādi panettha viseso – tattha avijjādīnaṃ paṭiccasamuppādaṅgānaṃ ādīnavanirodhadassaneneva rūpādīnampi ādīnavanirodhā dassitā honti tesampi paṭiccasamuppādaṅgānativattanato. Iminā eva ca visesavacanena virāgānupassanato nirodhānupassanāya visiṭṭhabhāvo vutto hoti. Tattha aniccaṭṭhenāti khayaṭṭhena, hutvā abhāvaṭṭhena vā. Dukkhaṭṭhenāti bhayaṭṭhena, paṭipīḷanaṭṭhena vā. Anattaṭṭhenāti asārakaṭṭhena, avasavattanaṭṭhena vā. Santāpaṭṭhenāti kilesasantāpanaṭṭhena. Vipariṇāmaṭṭhenāti jarābhaṅgavasena dvidhā pariṇāmanaṭṭhena. Nidānanirodhenāti mūlapaccayābhāvena. Nirujjhatīti na bhavati. Samudayanirodhenāti āsannapaccayābhāvena. Mūlapaccayo hi byādhissa asappāyabhojanaṃ viya nidānanti vutto, āsannapaccayo byādhissa vātapittasemhā viya samudayoti vutto. Nidānañhi nicchayena dadāti phalamiti nidānaṃ, samudayo pana suṭṭhu udeti etasmā phalamiti samudayo. Jātinirodhenāti mūlapaccayassa uppattiabhāvena. Pabhavanirodhenāti āsannapaccayassa uppattiabhāvena. Jātiyeva hi pabhavati etasmā dukkhanti pabhavoti vattuṃ yujjati. Hetunirodhenāti janakapaccayābhāvena. Paccayanirodhenāti upatthambhakapaccayābhāvena. Mūlapaccayopi hi āsannapaccayo ca janakapaccayo upatthambhakapaccayo ca hotiyeva. Etehi tikkhavipassanākkhaṇe tadaṅganirodho, maggakkhaṇe samucchedanirodho vutto hoti. Ñāṇuppādenāti tikkhavipassanāñāṇassa vā maggañāṇassa vā uppādena. Nirodhupaṭṭhānenāti vipassanākkhaṇe paccakkhato khayanirodhassa anussavavasena nirodhasaṅkhātassa nibbānassa upaṭṭhānena, maggakkhaṇe paccakkhato ca nibbānassa upaṭṭhānena. Etehi visayavisayiniyamova kato hoti, tadaṅgasamucchedanirodho ca vutto hoti.
此处分述止观诸法之特殊意义。于此中以无明等缘起因缘的缺乏分别起灭之患，分别诸法受苦、生无常、无我、烦恼、生灭、因缘种种如病因、药因之理。事业起生与灭故苦生起；业之因果相续即起生与灭之原因。由此以迅速观见见受灭尽、断灭道诸现象，即智慧之生起。由智慧之生、断灭生起涅槃；涅槃生起受持断灭的止持，即为涅槃现前执持。此为六境起灭真谛之见解。
§182
182. Paṭinissaggānupassīpadaniddese rūpaṃ pariccajatīti ādīnavadassanena nirapekkhatāya rūpakkhandhaṃ pariccajati. Pariccāgapaṭinissaggoti pariccāgaṭṭhena paṭinissaggoti vuttaṃ hoti. Etena paṭinissaggapadassa pariccāgaṭṭho vutto, tasmā kilesānaṃ pajahananti attho. Ettha ca vuṭṭhānagāminī vipassanā kilese tadaṅgavasena pariccajati, maggo samucchedavasena. Rūpanirodhe nibbāne cittaṃ pakkhandatīti vuṭṭhānagāminī taṃninnatāya pakkhandati, maggo ārammaṇakaraṇena. Pakkhandanapaṭinissaggoti pakkhandanaṭṭhena paṭinissaggoti vuttaṃ hoti. Etena paṭinissaggapadassa pakkhandanaṭṭho vutto, tasmā cittassa nibbāne vissajjananti attho. Cattāri suttantikavatthūni catutthacatukkavasena veditabbāni. Imasmiṃ catukke jarāmaraṇe vattabbaṃheṭṭhā vuttanayeneva veditabbaṃ. Satipaṭṭhānesu ca ‘‘kāye kāyānupassanā, citte cittānupassanā’’ti kāyacittānaṃ ekattavohāravasena ekavacananiddeso kato. ‘‘Vedanāsu vedanānupassanā, dhammesu dhammānupassanā’’ti vedanādhammānaṃ nānattavohāravasena bahuvacananiddeso katoti veditabboti.
于舍弃修习文中指出，色被视为不须牵挂而舍弃之对象。舍弃即此意舍弃。由此舍弃意涵为弃除烦恼。于起伏行见内发生、流转的无明等烦恼被弃除，因灭除之法而得舍弃；于色灭的涅槃中由心舍弃执著。四经文中此义易知。于此四者中，老死为当思考之处。念处集亦言「于身观身、于心观心」意为统一观忆，亦言「于受观受，于法观法」意涵多样。
Catutthacatukkaniddesavaṇṇanā niṭṭhitā. · 第四个四法组解说的注释已结束。
Niṭṭhitā ca satokāriñāṇaniddesavaṇṇanā. · 具念而作之智解说的注释也已结束。
6. Ñāṇarāsichakkaniddesavaṇṇanā
六、智慧流品的知识指示解说
§183
183. Idāni chahi rāsīhi uddiṭṭhañāṇesu catuvīsatisamādhiñāṇaniddese tāva kāyānupassanādīnaṃ tiṇṇaṃ catukkānaṃ vasena dvādasannaṃ vatthūnaṃ ekekasmiṃ assāsavasena eko , passāsavasena ekoti dve dve samādhīti dvādasasu vatthūsu catuvīsati samādhayo honti. Jhānakkhaṇe tehi sampayuttāni catuvīsatisamādhivasena ñāṇāni.
第183条。现今以六种品流中的四十二种定慧知识作为说明，即身体观等四类法作为十二种事相，每一事相以放逸烦恼一个，收敛烦恼一个，共两种定，也就是十二事相中共四十二种定。与禅那相应的这些就称为四十二定慧知识。
Dvāsattativipassanāñāṇaniddese dīghaṃ assāsāti ‘‘dīgha’’ntivuttaassāsato. Kiṃ vuttaṃ hoti? Dīghaṃ assāsahetu jhānaṃ paṭilabhitvā samāhitena cittena vipassanākkhaṇe aniccato anupassanaṭṭhena vipassanāti vuttaṃ hoti. Esa nayo uttaratrāpi. Tesaṃyeva dvādasannaṃ vatthūnaṃ ekekasmiṃ assāsavasena tisso, passāsavasena tissoti cha cha anupassanāti dvādasasu vatthūsu dvāsattati anupassanā honti. Tā eva dvāsattati anupassanā dvāsattativipassanāvasena ñāṇāni.
关于三十二观慧知识的说明中，“长呼吸”说是“长”的意思。那么这意味着什么？所谓长呼吸是指因取得禅那，身心集中，观禅那际诸法无常不变，谓之观慧。此教法的意义更在于后续。于十二事相中每一事相分别有三种放逸烦恼，三种收敛烦恼，共六种观，即十二事相中共三十二种观慧知识。这三十二种观慧知识即称为三十二观慧。
Nibbidāñāṇaniddese aniccānupassī assasanti aniccānupassī hutvā assasanto, aniccānupassī hutvā vattentoti attho. ‘‘Assasa’’nti ca idaṃ vacanaṃ hetuatthe daṭṭhabbaṃ. Yathābhūtaṃ jānāti passatīti nibbidāñāṇanti kalāpasammasanato paṭṭhāya yāva bhaṅgānupassanā pavattavipassanāñāṇena saṅkhārānaṃ yathāsabhāvaṃ jānāti, cakkhunā diṭṭhamiva ca teneva ñāṇacakkhunā passati. Tasmā nibbidāñāṇaṃ nāmāti attho, saṅkhāresu nibbindañāṇaṃ nāmāti vuttaṃ hoti. Upari bhayatūpaṭṭhānādīnaṃ muñcitukamyatādīnañca ñāṇānaṃ visuṃ āgatattā idha yathāvuttāneva vipassanāñāṇāni nibbidāñāṇānīti veditabbāni.
关于厌离慧知识的说明中，“呼吸”是观无常之意，做无常观即为呼吸，此处指出“呼吸”一词需从缘由上观察理解。所谓厌离慧是如实认识，不带染的观察得知诸法由合和散，随着无常之观照，洞见五蕴本来面目，如同眼见实物般明了。因此称其为厌离慧，即谓觉知见诸行法令人厌烦。加上针对怖畏等诸认知障碍的排除，成就此观慧，即为厌离慧知识。
Nibbidānulomañāṇaniddese aniccānupassī assasanti aniccānupassino assasantassa. Sāmiatthe paccattavacanaṃ. Bhayatupaṭṭhāne paññātivacaneneva bhayatupaṭṭhānaādīnavānupassanānibbidānupassanāñāṇāni vuttāni honti tiṇṇaṃ ekalakkhaṇattā. Imāni tīṇi ñāṇāni anantarā vuttānaṃ nibbidāñāṇānaṃ anukūlabhāvena anulomato nibbidānulomañāṇānīti vuttāni.
关于顺厌慧知识的说明中，是指观身为无常而呼吸者，即观无常者观呼吸呼吸者。本句是自指谓语。于四种怖畏已知教法之中，针对苦厌烦等的无常观称为厌离顺厌慧知识，共三种，具一特点。三种慧知识接续而说，即依顺厌离慧知识之法而成，就称为顺厌慧知识。
Nibbidāpaṭippassaddhiñāṇaniddese aniccānupassī assasanti anantarasadisameva. Paṭisaṅkhā santiṭṭhanā paññātivacaneneva muñcitukamyatāpaṭisaṅkhānupassanāsaṅkhārupekkhāñāṇāni vuttāni honti tiṇṇaṃ ekalakkhaṇattā. ‘‘Paṭisaṅkhā santiṭṭhanā’’tivacaneneva anulomañāṇamaggañāṇānipi gahitāni honti . Saṅkhārupekkhāñāṇaanulomañāṇānipi hi nibbidāya sikhāppattattā nibbidājananabyāpārappahānena nibbidāpaṭippassaddhiñāṇāni nāma honti. Maggañāṇaṃ pana nibbidāpaṭippassaddhante uppajjanato nibbidāpaṭippassaddhiñāṇaṃ nāma hotīti ativiya yujjatīti. Nibbidānulomañāṇesu viya ādibhūtaṃ muñcitukamyatāñāṇaṃ aggahetvā ‘‘paṭisaṅkhā santiṭṭhanā’’ti ante ñāṇadvayaggahaṇaṃ maggañāṇasaṅgahaṇatthaṃ. Muñcitukamyatāti hi vutte anulomañāṇaṃ saṅgayhati, na maggañāṇaṃ. Maggañāṇañhi muñcitukamyatā nāma na hoti, kiccasiddhiyaṃ santiṭṭhanato pana santiṭṭhanā nāma hoti. Aṭṭhakathāyampi ca ‘‘phusanāti appanā’’ti vuttaṃ. Idañca maggañāṇaṃ nibbāne appanāti katvā santiṭṭhanā nāma hotīti ‘‘santiṭṭhanā’’tivacanena maggañāṇampi saṅgayhati. Nibbidānulomañāṇānipi atthato nibbidāñāṇāneva hontīti tānipi nibbidāñāṇehi saṅgahetvā nibbidāpaṭippassaddhiñāṇānīti nibbidāgahaṇameva kataṃ, na nibbidānulomaggahaṇaṃ. Tīsupi cetesu ñāṇaṭṭhakaniddesesu catutthassa dhammānupassanācatukkassa vasena vuttānaṃ catunnaṃ vatthūnaṃ ekekasmiṃ assāsavasena ekaṃ, passāsavasena ekanti dve dve ñāṇānīti catūsu vatthūsu aṭṭha ñāṇāni honti.
关于厌离平静慧知识的说明中，是指观身无常而呼吸，且发生于无间断之时，谓之无间断观。知者于放逸烦恼断除的坚决意志内，因欣求解脱而生的各种观察觉知，即名为觉知观，具一特点。所谓“坚决意志”也包含顺厌慧知识，道慧知识亦可涵摄其中。觉知观及顺厌慧知识因信赖厌离而生，弃断烦恼，故名厌离平静慧知识。道慧知识因由觉知观生成，因此称为厌离平静慧知识极为适当。此中收摄无间断意愿慧，因此“坚决意志”为修道智慧合摄总称。所谓无间断的意愿慧即合于顺厌慧，非道慧。道慧本身无无间断意愿，但因修行成就方言坚决意志之名。于阿毗达磨注释也指出“触”即安住。此亦表明道慧与坚决意志合一。顺厌慧知识本义仍为厌离慧知识，故乃依托厌离慧而起，形成厌离平静慧知识。三类慧知识所说明的四类法中，每一事相有一放逸烦恼、一收敛烦恼，共八慧知识。
Vimuttisukhañāṇaniddese pahīnattāti pahānaṃ dassetvā tassa pahānassa samucchedappahānattaṃ dassento samucchinnattāti āha. Vimuttisukhe ñāṇanti phalavimuttisukhasampayuttañāṇañca phalavimuttisukhārammaṇapaccavekkhaṇañāṇañca. Anusayavatthussa kilesassa pahānena pariyuṭṭhānaduccaritavatthuppahānaṃ hotīti dassanatthaṃ puna anusayānaṃ pahānaṃ vuttaṃ. Ekavīsatiphalañāṇaṃ sandhāya pahīnakilesagaṇanāyapi ñāṇagaṇanā katā hoti, paccavekkhaṇañāṇañca sandhāya pahīnakilesapaccavekkhaṇagaṇanāya phalapaccavekkhaṇañāṇagaṇanā katā hotīti.
解脱乐的智知的示现称为「放弃」，即显现放弃的功用，借此显现彻底断除的放弃功用，称为「断除」。解脱乐中的智知包含三种：一是与果报解脱乐相应的智知，二是与果报解脱乐起用相应的观察智知。放弃是指烦恼之根本被除灭，基于此视为断除烦恼，故称之为放弃烦恼。又因见断除烦恼，遂论及断除烦恼的数量，即断除烦恼的智知亦论为数量。依报观察智知亦论对应断除烦恼的观察数量，以及与报观察相应的数量。
Ñāṇarāsichakkaniddesavaṇṇanā niṭṭhitā. · 六种智聚解说的注释已结束。
Saddhammappakāsiniyā paṭisambhidāmaggaṭṭhakathāya · 在名为《显扬正法》的《无碍解道注》中，
Ānāpānassatikathāvaṇṇanā niṭṭhitā. · 入出息念论的注释已结束。