10. 觉支分别义注
1十、觉支分别
10. Bojjhaṅgavibhaṅgo
1一、经文部分的详细解说
1. Suttantabhājanīyavaṇṇanā
466466. 现在，在其后的觉支分别中，“七”是数量的限定。“觉支”意为：觉的支分，或觉者的支分。这是说——当这种法的和合在出世间道刹那生起时，它是对治昏沉、掉举、停滞、用力、欲乐、苦行、断见、常见等无数灾患的，由念、择法、精进、喜、轻安、定、舍所构成的法之和合；圣弟子以此而觉悟，故称为“觉”；他从烦恼相续的沉睡中醒来，彻知四圣谛，或亲证涅槃。对于这种称为法之和合的“觉”而言，其支分即是“觉支”，如同禅支、道支等。再者，这位圣弟子由于通过上述那样的法之和合而觉悟，故被称为“觉者”；对于这位“觉者”而言，其支分也是“觉支”，如同军支、车支等。因此，注释师们说：“或者，对于觉悟的人而言，其支分即是觉支”。
466. Idāni tadanantare bojjhaṅgavibhaṅge sattāti gaṇanaparicchedo. Bojjhaṅgāti bodhiyā bodhissa vā aṅgāti bojjhaṅgā. Idaṃ vuttaṃ hoti – yā esā dhammasāmaggī yāya lokuttaramaggakkhaṇe uppajjamānāya līnuddhaccapatiṭṭhānāyūhanakāmasukhattakilamathānuyogaucchedasassatābhinivesādīnaṃ anekesaṃ upaddavānaṃ paṭipakkhabhūtāya satidhammavicayavīriyapītipassaddhisamādhiupekkhāsaṅkhātāya dhammasāmaggiyā ariyasāvako bujjhatīti katvā bodhīti vuccati, bujjhati kilesasantānaniddāya uṭṭhahati, cattāri vā ariyasaccāni paṭivijjhati, nibbānameva vā sacchikaroti, tassā dhammasāmaggīsaṅkhātāya bodhiyā aṅgātipi bojjhaṅgā, jhānaṅgamaggaṅgādīni viya. Yo panesa yathāvuttappakārāya etāya dhammasāmaggiyā bujjhatīti katvā ariyasāvako bodhīti vuccati, tassa bodhissa aṅgātipi bojjhaṅgā, senaṅgarathaṅgādayo viya. Tenāhu aṭṭhakathācariyā – ‘‘bujjhanakassa puggalassa aṅgāti vā bojjhaṅgā’’ti.
3再者，也应依《无碍解道》的方法来理解觉支的含义：“觉支者，以何义为觉支？导向觉悟故为觉支，觉悟故为觉支，随觉故为觉支，对觉故为觉支，正觉故为觉支。”
Apica ‘‘bojjhaṅgāti kenaṭṭhena bojjhaṅgā? Bodhāya saṃvattantīti bojjhaṅgā, bujjhantīti bojjhaṅgā, anubujjhantīti bojjhaṅgā, paṭibujjhantīti bojjhaṅgā, sambujjhantīti bojjhaṅgā’’ti iminā paṭisambhidānayenāpi bojjhaṅgattho veditabbo.
4在“念等觉支”等中，殊胜、美妙的觉支是“等觉支”；念本身就是等觉支，故为“念等觉支”。其中，念等觉支的特相是现起，择法等觉支的特相是简择，精进等觉支的特相是策励，喜等觉支的特相是遍满，轻安等觉支的特相是寂静，定等觉支的特相是不散乱，舍等觉支的特相是审察。在这些觉支中，由于佛陀说：“比丘们，我说念是遍一切处的”（《相应部》5.234），念等觉支对一切觉支有资助作用，故最先说。此后，依“他这样具念而住，以慧简择那个法”等（《中部》150）的方法，如此次第安立的意义在圣典中已有说明。
Satisambojjhaṅgotiādīsu pasattho sundaro ca bojjhaṅgo sambojjhaṅgo, satiyeva sambojjhaṅgo satisambojjhaṅgo. Tattha upaṭṭhānalakkhaṇo satisambojjhaṅgo, pavicayalakkhaṇo dhammavicayasambojjhaṅgo, paggahalakkhaṇo vīriyasambojjhaṅgo, pharaṇalakkhaṇo pītisambojjhaṅgo, upasamalakkhaṇo passaddhisambojjhaṅgo, avikkhepalakkhaṇo samādhisambojjhaṅgo, paṭisaṅkhānalakkhaṇo upekkhāsambojjhaṅgo. Tesu ‘‘satiñca khvāhaṃ, bhikkhave, sabbatthikaṃ vadāmī’’ti (saṃ. ni. 5.234) vacanato sabbesaṃ bojjhaṅgānaṃ upakārakattā satisambojjhaṅgo paṭhamaṃ vutto. Tato paraṃ ‘‘so tathā sato viharanto taṃ dhammaṃ paññāya pavicinatī’’tiādinā (ma. ni. 150) nayena evaṃ anukkameneva nikkhepapayojanaṃ pāḷiyaṃ āgatameva.
5然而，为何只说这七个，不多不少呢？因为对治昏沉与掉举，以及遍一切处。在此，三个觉支是昏沉的对治，如说：“比丘们，当心昏沉时，那是修习择法等觉支的时机，是修习精进等觉支的时机，是修习喜等觉支的时机”（《相应部》5.234）。三个是掉举的对治，如说：“比丘们，当心掉举时，那是修习轻安等觉支的时机，是修习定等觉支的时机，是修习舍等觉支的时机”（《相应部》5.234）。而其中一个，如同盐调味在所有菜肴中，又如总理大臣在一切国王事务中，在一切觉支中都是所需的，故是遍一切处的，如说：“比丘们，我说念是遍一切处的”。圣典中也有“遍一切处”的读法。两者的意思都是“在一切处所需”。如此，应知由于对治昏沉与掉举，以及遍一切处，故只说七个。
Kasmā panete satteva vuttā, anūnā anadhikāti? Līnuddhaccapaṭipakkhato sabbatthikato ca. Ettha hi tayo bojjhaṅgā līnassa paṭipakkhā, yathāha – ‘‘yasmiñca kho, bhikkhave, samaye līnaṃ cittaṃ hoti, kālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāyā’’ti (saṃ. ni. 5.234). Tayo uddhaccassa paṭipakkhā, yathāha – ‘‘yasmiñca kho, bhikkhave, samaye uddhataṃ cittaṃ hoti, kālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, kālo samādhisambojjhaṅgassa bhāvanāya, kālo upekkhāsambojjhaṅgassa bhāvanāyā’’ti (saṃ. ni. 5.234). Eko panettha loṇadhūpanaṃ viya sabbabyañjanesu, sabbakammikaamacco viya ca sabbesu rājakiccesu, sabbabojjhaṅgesu icchitabbato sabbatthiko, yathāha – ‘‘satiñca khvāhaṃ, bhikkhave, sabbatthikaṃ vadāmī’’ti. ‘‘Sabbatthaka’’ntipi pāḷi. Dvinnampi sabbattha icchitabbanti attho. Evaṃ līnuddhaccapaṭipakkhato sabbatthikato ca satteva vuttāti veditabbā.
467467. 现在，为了显示它们在同一所缘上依各自作用而有的差别，开始“其中，什么是念等觉支”等。其中，“此处，比丘”指在此教法中的比丘。“具念”指：如同以慧而具慧者、以名声而具名声者、以财富而具财富者，以念而具念，即成就念的意思。“以最上”指以最殊胜的；因为那随顺于胜义谛的涅槃及道，故称为最上、殊胜、最胜。“以念与审察”：“审察”指慧；即由念与审察的意思。
467. Idāni nesaṃ ekasmiṃyevārammaṇe attano attano kiccavasena nānākaraṇaṃ dassetuṃ tattha katamo satisambojjhaṅgotiādi āraddhaṃ. Tattha idha bhikkhūti imasmiṃ sāsane bhikkhu. Satimā hotīti paññāya paññavā, yasena yasavā, dhanena dhanavā viya satiyā satimā hoti, satisampannoti attho. Paramenāti uttamena; tañhi paramatthasaccassa nibbānassa ceva maggassa ca anulomato paramaṃ nāma hoti uttamaṃ seṭṭhaṃ. Satinepakkenāti nepakkaṃ vuccati paññā; satiyā ceva nepakkena cāti attho.
7然而，为何在此念的分别中包含了慧呢？为了显示念的强大性。因为念既可以与慧一起生起，也可以不与慧一起生起；与慧一起生起时是强大的，不与慧一起生起时是弱小的。因此，为了显示它的强大性而包含了慧。譬如，在两个方向上有两位国王的大臣；其中一位带着王子站立，另一位依自己的身份独自站立。那位带着王子站立的人，由于自己的威力和王子的威力而具有威力；依自己身份站立的人则没有与他同等的威力。同样，与慧一起生起的念，如同带着王子站立的大臣；不与慧一起生起的念，如同依自己身份站立的人。其中，如同带着王子站立的人由于自己的威力和王子的威力而具有威力，与慧一起生起的念是强大的；如同依自己身份站立的人没有与他同等的威力，不与慧一起生起的念是弱小的。因此，为了显示强大性而包含了慧。
Kasmā pana imasmiṃ satibhājanīye paññā saṅgahitāti? Satiyā balavabhāvadīpanatthaṃ. Sati hi paññāya saddhimpi uppajjati vināpi, paññāya saddhiṃ uppajjamānā balavatī hoti, vinā uppajjamānā dubbalā. Tenassā balavabhāvadīpanatthaṃ paññā saṅgahitā. Yathā hi dvīsu disāsu dve rājamahāmattā tiṭṭheyyuṃ; tesu eko rājaputtaṃ gahetvā tiṭṭheyya, eko attano dhammatāya ekakova tesu rājaputtaṃ gahetvā ṭhito attanopi tejena rājaputtassapi tejena tejavā hoti; attano dhammatāya ṭhito na tena samatejo hoti; evameva rājaputtaṃ gahetvā ṭhitamahāmatto viya paññāya saddhiṃ uppannā sati, attano dhammatāya ṭhito viya vinā paññāya uppannā. Tattha yathā rājaputtaṃ gahetvā ṭhito attanopi tejena rājaputtassapi tejena tejavā hoti, evaṃ paññāya saddhiṃ uppannā sati balavatī hoti; yathā attano dhammatāya ṭhito na tena samatejo hoti, evaṃ vinā paññāya uppannā dubbalā hotīti balavabhāvadīpanatthaṃ paññā gahitāti.
8「久所作」是指由自己或他人的身体久所作的行仪，或遍相曼陀罗，或遍作准备。「久所说」是指由自己或他人以语言久所说的，即使很多，或站在行仪之首而作的法谈，或业处抉择，或站在解脱处之首而作的法谈。「能忆念」是指能忆念那发动身表与语表之后转起的一堆非色法，忆念其「如是生起后，如是灭去」。「能随念」是指一再地忆念。这称为念觉支，即如是生起的、能策发其余觉支的、与观相应的念，名为念觉支。
Cirakatampīti attano vā parassa vā kāyena cirakataṃ vattaṃ vā kasiṇamaṇḍalaṃ vā kasiṇaparikammaṃ vā. Cirabhāsitampīti attanā vā parena vā vācāya cirabhāsitaṃ bahukampi, vattasīse ṭhatvā dhammakathaṃ vā kammaṭṭhānavinicchayaṃ vā, vimuttāyatanasīse vā ṭhatvā dhammakathameva. Saritā hotīti taṃ kāyaviññattiṃ vacīviññattiñca samuṭṭhāpetvā pavattaṃ arūpadhammakoṭṭhāsaṃ ‘evaṃ uppajjitvā evaṃ niruddho’ti saritā hoti. Anussaritāti punappunaṃ saritā. Ayaṃ vuccati satisambojjhaṅgoti ayaṃ evaṃ uppannā sesabojjhaṅgasamuṭṭhāpikā vipassanāsampayuttā sati satisambojjhaṅgo nāma kathīyati.
9「他如是念住而住」是指那位比丘以如是方式生起的念而成为具念者而住。「那法」是指那久所作、久所说的如前所述的法。「以慧简择」是指以慧简择「无常、苦、无我」。「简察」是指令慧在那上面运行而简察「无常、苦、无我」。「作审察」是指进行观察、探求。这称为法觉支，即如是所述的、能策发觉支的观智，名为择法觉支。
So tathā sato viharantoti so bhikkhu tenākārena uppannāya satiyā sato hutvā viharanto. Taṃ dhammanti taṃ cirakataṃ cirabhāsitaṃ heṭṭhā vuttappakāraṃ dhammaṃ. Paññāya pavicinatīti paññāya ‘aniccaṃ dukkhaṃ anattā’ti pavicinati. Pavicaratīti ‘aniccaṃ dukkhaṃ anattā’ti tattha paññaṃ carāpento pavicarati. Parivīmaṃsaṃ āpajjatīti olokanaṃ gavesanaṃ āpajjati. Ayaṃ vuccatīti idaṃ vuttappakāraṃ bojjhaṅgasamuṭṭhāpakaṃ vipassanāñāṇaṃ dhammavicayasambojjhaṅgo nāma vuccati.
10「他对于那法」是指那位比丘对于那如前所述的法。「精进已发起」是指已圆满、已策励。「不懈怠」即因已发起精进而毫不懈怠。这称为精进觉支，即如是能策发觉支的、与观相应的精进，名为精进觉支。
Tassa taṃ dhammanti tassa bhikkhuno taṃ heṭṭhā vuttappakāraṃ dhammaṃ. Āraddhaṃ hotīti paripuṇṇaṃ hoti paggahitaṃ. Asallīnanti āraddhattāyeva asallīnaṃ. Ayaṃ vuccatīti idaṃ bojjhaṅgasamuṭṭhāpakaṃ vipassanāsampayuttaṃ vīriyaṃ vīriyasambojjhaṅgo nāma vuccati.
11「无染」是指由于没有欲染、世间染、轮回染而成为无染、清净。这称为喜觉支，即如是能策发觉支的、与观相应的喜，名为喜觉支。
Nirāmisāti kāmāmisalokāmisavaṭṭāmisānaṃ abhāvena nirāmisā parisuddhā. Ayaṃ vuccatīti ayaṃ bojjhaṅgasamuṭṭhāpikā vipassanāsampayuttā pīti pītisambojjhaṅgo nāma vuccati.
12「喜心者」是指与喜相应之心者。「身亦轻安」是指名为三蕴的名身由于烦恼不安的止息而轻安。「心亦轻安」是指识蕴也同样地轻安。这称为轻安觉支，即如是能策发觉支的、与观相应的轻安，名为轻安觉支。
Pītimanassāti pītisampayuttacittassa. Kāyopi passambhatīti khandhattayasaṅkhāto nāmakāyo kilesadarathapaṭippassaddhiyā passambhati. Cittampīti viññāṇakkhandhopi tatheva passambhati. Ayaṃ vuccatīti ayaṃ bojjhaṅgasamuṭṭhāpikā vipassanāsampayuttā passaddhi passaddhisambojjhaṅgo nāma vuccati.
13「身轻安者之乐」是指由于身轻安而生起的乐而成为有乐者。「得定」是指正确地安立，成为不动摇之后安住于所缘，犹如达到安止。这称为定觉支，即如是能策发觉支的、与观相应的心一境性，名为定觉支。
Passaddhakāyassa sukhinoti passaddhakāyatāya uppannasukhena sukhitassa. Samādhiyatīti sammā ādhiyati, niccalaṃ hutvā ārammaṇe ṭhapīyati, appanāppattaṃ viya hoti. Ayaṃ vuccatīti ayaṃ bojjhaṅgasamuṭṭhāpikā vipassanāsampayuttā cittekaggatā samādhisambojjhaṅgo nāma vuccati.
14「如是得定」是指以那犹如达到安止的定而得定。「善能舍置」是指很好地舍置；对于那些法的断除与增长不作干预而舍置。这称为舍觉支，即成就六觉支不退、不转的中舍行相，名为舍觉支。
Tathā samāhitanti tena appanāppattena viya samādhinā samāhitaṃ. Sādhukaṃ ajjhupekkhitā hotīti suṭṭhu ajjhupekkhitā hoti; tesaṃ dhammānaṃ pahānavaḍḍhane abyāvaṭo hutvā ajjhupekkhati. Ayaṃvuccatīti ayaṃ channaṃ bojjhaṅgānaṃ anosakkanaanativattanabhāvasādhako majjhattākāro upekkhāsambojjhaṅgo nāma vuccati.
15至此，说了什么呢？即在一心识刹那中，非前非后，具有种种味、种种相的前分观觉支已被宣说。
Ettāvatā kiṃ kathitaṃ nāma hoti? Apubbaṃ acarimaṃ ekacittakkhaṇe nānārasalakkhaṇā pubbabhāgavipassanā bojjhaṅgā kathitā hontīti.
17第一法门。
Paṭhamo nayo.
468-469468-469. 现在，为了显示七觉支成为十四觉支的理趣，开示第二理趣，而再说「又，七觉支」等。此处依次句释如下：「于内法之念」是指对于内行作把握者所生起的念。「于外法之念」是指对于外行作把握者所生起的念。「凡此」即那也。「彼亦」即那也。「为了证知」是指为了证知应证知之法。「为了正觉」：正觉是指道，即为了道之义。「为了涅槃」：爱染称为「织」；在那里没有它，故为涅槃，即为了彼，为了现证无为、不死界而转起之义。于择法觉支中，也是同样的理趣。
468-469. Idāni yena pariyāyena satta bojjhaṅgā cuddasa honti, tassa pakāsanatthaṃ dutiyanayaṃ dassento puna satta bojjhaṅgātiādimāha. Tatrāyaṃ anupubbapadavaṇṇanā – ajjhattaṃ dhammesu satīti ajjhattikasaṅkhāre pariggaṇhantassa uppannā sati. Bahiddhā dhammesu satīti bahiddhāsaṅkhāre pariggaṇhantassa uppannā sati. Yadapīti yāpi. Tadapīti sāpi. Abhiññāyāti abhiññeyyadhamme abhijānanatthāya. Sambodhāyāti sambodhi vuccati maggo, maggatthāyāti attho. Nibbānāyāti vānaṃ vuccati taṇhā; sā tattha natthīti nibbānaṃ, tadatthāya, asaṅkhatāya amatadhātuyā sacchikiriyatthāya saṃvattatīti attho. Dhammavicayasambojjhaṅgepi eseva nayo.
17「身精进」是指决意经行者所生起的精进。「心精进」是指「我若不取著而从诸漏解脱心，则我将不破此跏趺坐」这样无身勤作而生起的精进。「身轻安」是指三蕴的不安止息。「心轻安」是指识蕴的不安止息。于舍觉支中，抉择与念觉支相似。在此理趣中，七觉支被宣说为世间与出世间混合。
Kāyikaṃ vīriyanti caṅkamaṃ adhiṭṭhahantassa uppannavīriyaṃ. Cetasikaṃ vīriyanti ‘‘na tāvāhaṃ imaṃ pallaṅkaṃ bhindissāmi yāva me na anupādāya āsavehi cittaṃ vimuccissatī’’ti evaṃ kāyapayogaṃ vinā uppannavīriyaṃ. Kāyapassaddhīti tiṇṇaṃ khandhānaṃ darathapassaddhi. Cittapassaddhīti viññāṇakkhandhassa darathapassaddhi. Upekkhāsambojjhaṅge satisambojjhaṅgasadisova vinicchayo. Imasmiṃ naye satta bojjhaṅgā lokiyalokuttaramissakā kathitā.
18然而，古长老们认为「仅以此还不明显」，而分别显示。因为在这些之中，于内法之念、简择、舍这三者，由于以自己诸蕴为所缘，故唯是世间。同样，未达到道的「身精进」也是世间。然而，无寻无伺的喜与定是出世间。其余则是世间与出世间混合。
Porāṇakattherā pana ‘ettakena pākaṭaṃ na hotī’ti vibhajitvā dassesuṃ. Etesu hi ajjhattadhammesu sati pavicayo upekkhāti ime tayo attano khandhārammaṇattā lokiyāva honti. Tathā maggaṃ appattaṃ kāyikavīriyaṃ. Avitakkaavicārā pana pītisamādhiyo lokuttarā honti. Sesā lokiyalokuttaramissakāti.
19在那里，首先，于内法之念、简择、舍是以内为所缘，而出世间者是以外为所缘，因此它们的出世间性不应被混淆。说以经行勤作所产生的精进也是世间，这并不为过。然而，无寻无伺的喜与定何时是出世间呢？在欲界中，可得喜觉支，但不可得无寻无伺的喜。在色界中，可得无寻无伺的喜，但不可得喜觉支。在无色界中，一切皆不可得。而在这里，依于不可得者，可得者也被否定了。如此，这无寻无伺的喜觉支，既出离了欲界，也出离了色界、无色界，故被说为是产生的出世间。
Tattha ajjhattaṃ tāva dhammesu satipavicayaupekkhā ajjhattārammaṇā, lokuttarā pana bahiddhārammaṇāti tesaṃ lokuttarabhāvo mā yujjittha. Caṅkamappayogena nibbattavīriyampi lokiyanti vadanto na kilamati. Avitakkaavicārā pana pītisamādhiyo kadā lokuttarā hontīti? Kāmāvacare tāva pītisambojjhaṅgo labbhati, avitakkaavicārā pīti na labbhati. Rūpāvacare avitakkaavicārā pīti labbhati, pītisambojjhaṅgo pana na labbhati. Arūpāvacare sabbena sabbaṃ na labbhati. Ettha pana alabbhamānakaṃ upādāya labbhamānakāpi paṭikkhittā. Evamayaṃ avitakkaavicāro pītisambojjhaṅgo kāmāvacaratopi nikkhanto rūpāvacaratopi arūpāvacaratopīti nibbattitalokuttaro yevāti kathito.
20同样，在欲界能获得定觉支，但不能获得无寻无伺定。在色界和无色界能获得无寻无伺定，但不能获得定觉支。然而，在此处，依于不可得者，可得者也被遮止。如此，这无寻无伺定既出离了欲界，也出离了色界及无色界，故被说为是出世间所生，即唯是出世间的。
Tathā kāmāvacare samādhisambojjhaṅgo labbhati, avitakkaavicāro pana samādhi na labbhati. Rūpāvacaraarūpāvacaresu avitakkaavicāro samādhi labbhati, samādhisambojjhaṅgo pana na labbhati. Ettha pana alabbhamānakaṃ upādāya labbhamānakopi paṭikkhitto. Evamayaṃ avitakkaavicāro samādhi kāmāvacaratopi nikkhanto rūpāvacaratopi arūpāvacaratopīti nibbattitalokuttaro yevāti kathito.
21再者，执取世间者，应令其成为出世间；执取出世间者，应令其成为世间。因为对于内法，念、择法、舍的出世修习时机也是存在的。关于此，有经文说：‘贤友，我说内解脱即是一切取的灭尽；如此，这些烦恼便不再随眠。’（《相应部》2.32，略有不同）依此经，它们成为出世间的。然而，当以经行精勤所生的身精进尚未止息时，便以观慧与道努力，那时它就成为出世间的。但有些长老说：‘在遍禅、入出息禅、梵住禅中，抽取觉支时不应遮止。’在他们的说法中，无寻无伺的喜觉支和定觉支是世间的。
Apica lokiyaṃ gahetvā lokuttaro kātabbo; lokuttaraṃ gahetvā lokiyo kātabbo. Ajjhattadhammesu hi satipavicayaupekkhānaṃ lokuttarabhāvanākālopi atthi. Tatridaṃ suttaṃ – ‘‘ajjhattavimokkhaṃ khvāhaṃ, āvuso, sabbupādānakkhayaṃ vadāmi; evamassime āsavā nānusentī’’ti (saṃ. ni. 2.32 thokaṃ visadisaṃ) iminā suttena lokuttarā honti. Yadā pana caṅkamapayogena nibbatte kāyikavīriye anupasanteyeva vipassanā maggena ghaṭīyati, tadā taṃ lokuttaraṃ hoti. Ye pana therā ‘‘kasiṇajjhāne, ānāpānajjhāne, brahmavihārajjhāne ca bojjhaṅgo uddharanto na vāretabbo’’ti vadanti, tesaṃ vāde avitakkaavicārā pītisamādhisambojjhaṅgā lokiyā hontīti.
24第二法门。
Dutiyo nayo.
470-471470-471. 现在，为了显示依觉支修习而转起的第三种方法，又说‘再者，七觉支’等。在此，其逐词解释如下：‘修习’即增长；于自己相续中一再地产生、令生起。‘依远离’即依止于远离。‘远离’即远离性。此远离有五种：彼分远离、镇伏远离、正断远离、安息远离、出离远离。其中，‘彼分远离’即观。‘镇伏远离’即八等至。‘正断远离’即道。‘安息远离’即果。‘出离远离’即脱离一切相的涅槃。如此，在这五种远离中，依止于远离，即依止于彼分远离、依止于正断远离、依止于出离远离而修习念觉支，此义应知。
470-471. Idāni bojjhaṅgānaṃ bhāvanāvasena pavattaṃ tatiyanayaṃ dassento puna satta bojjhaṅgātiādimāha. Tatthāpi ayaṃ anupubbapadavaṇṇanā – bhāvetīti vaḍḍheti; attano santāne punappunaṃ janeti abhinibbatteti. Vivekanissitanti viveke nissitaṃ. Vivekoti vivittatā. So cāyaṃ tadaṅgaviveko, vikkhambhanasamucchedapaṭippassaddhinissaraṇavivekoti pañcavidho. Tattha tadaṅgaviveko nāma vipassanā. Vikkhambhanaviveko nāma aṭṭha samāpattiyo. Samucchedaviveko nāma maggo. Paṭippassaddhiviveko nāma phalaṃ. Nissaraṇaviveko nāma sabbanimittanissaṭaṃ nibbānaṃ. Evametasmiṃ pañcavidhe viveke nissitaṃ vivekanissitanti tadaṅgavivekanissitaṃ samucchedavivekanissitaṃ nissaraṇavivekanissitañca satisambojjhaṅgaṃ bhāvetīti ayamattho veditabbo.
23确实，这位致力于修习念觉支的瑜伽行者，在观的那一刹那，从作用上依止于彼分远离，从意向上依止于出离远离；而在道的时刻，从作用上依止于正断远离，从所缘上依止于出离远离，如此修习念觉支。也有人说‘依止于五种远离’。因为他们不仅在强力观、道、果的刹那抽取觉支，也在作为观之基础的遍禅、入出息禅、不净禅、梵住禅中抽取觉支，且并未被注释书师们所遮止。因此，依他们的见解，在这些禅那转起的刹那，从作用上即依止于镇伏远离。又如于观的刹那说‘从意向上依止于出离远离’，同样，也可以说‘也依止于安息远离而修习’。此法门亦适用于‘依离贪’等。因为离贪等正是为了远离。
Tathā hi ayaṃ satisambojjhaṅgabhāvanānuyogamanuyutto yogī vipassanākkhaṇe kiccato tadaṅgavivekanissitaṃ, ajjhāsayato nissaraṇavivekanissitaṃ, maggakāle pana kiccato samucchedavivekanissitaṃ, ārammaṇato nissaraṇavivekanissitaṃ, satisambojjhaṅgaṃ bhāveti. Pañcavivekanissitampīti eke. Te hi na kevalaṃ balavavipassanāmaggaphalakkhaṇesu eva bojjhaṅgaṃ uddharanti, vipassanāpādakakasiṇajjhānaānāpānāsubhabrahmavihārajjhānesupi uddharanti, na ca paṭisiddhā aṭṭhakathācariyehi . Tasmā tesaṃ matena etesaṃ jhānānaṃ pavattikkhaṇe kiccato eva vikkhambhanavivekanissitaṃ. Yathā ca vipassanākkhaṇe ‘‘ajjhāsayato nissaraṇavivekanissita’’nti vuttaṃ, evaṃ ‘‘paṭippassaddhivivekanissitampi bhāvetī’’ti vattuṃ vaṭṭati. Esa nayo virāganissitādīsu. Vivekatthā eva hi virāgādayo.
24在此，纯粹地说，‘舍离’有两种：遍舍舍离与趣入舍离。其中，‘遍舍舍离’是指在观的刹那以彼分断，以及在道的刹那以正断而断除烦恼。‘趣入舍离’是指在观的刹那以倾向彼的状态，以及在道的刹那以作所缘而趣入涅槃。这两种舍离在此世间与出世间混合的义理解释方式中都是适用的。确实，如此，这念觉支依所述的方式遍舍烦恼，并趣入涅槃。
Kevalañcettha vossaggo duvidho – pariccāgavossaggo ca pakkhandanavossaggo cāti. Tattha ‘pariccāgavossaggo’ti vipassanākkhaṇe ca tadaṅgavasena maggakkhaṇe ca samucchedavasena kilesappahānaṃ. ‘Pakkhandanavossaggo’ti vipassanākkhaṇe tanninnabhāvena, maggakkhaṇe pana ārammaṇakaraṇena nibbānapakkhandanaṃ. Tadubhayampi imasmiṃ lokiyalokuttaramissake atthavaṇṇanānaye vaṭṭati. Tathā hi ayaṃ sati sambojjhaṅgo yathāvuttena pakārena kilese pariccajati, nibbānañca pakkhandati.
25‘导向舍离’：以此整句而言，是说为了舍离而正在趋向、已趋向，正在成熟、已成熟。因为这位致力于觉支修习的比丘，如此修习念觉支：令念觉支为了遍舍烦恼的舍离之义及趣入涅槃的舍离之义而成熟，并令其成为已成熟。此法门亦适用于其余觉支。在此法门中，也讲述了世间与出世间混合的觉支。
Vossaggapariṇāminti iminā pana sakalena vacanena vossaggatthaṃ pariṇamantaṃ pariṇatañca, paripaccantaṃ paripakkañcāti idaṃ vuttaṃ hoti. Ayañhi bojjhaṅgabhāvanamanuyutto bhikkhu yathā satisambojjhaṅgo kilesapariccāgavossaggatthaṃ nibbānapakkhandanavossaggatthañca paripaccati, yathā ca paripakko hoti, tathā naṃ bhāvetīti. Esa nayo sesabojjhaṅgesupi. Imasmimpi naye lokiyalokuttaramissakā bojjhaṅgā kathitāti.
29经分别注释。
Suttantabhājanīyavaṇṇanā.
262. 阿毗达摩分别注释
2. Abhidhammabhājanīyavaṇṇanā
472472. 在阿毗达摩分别中，有依将七觉支一起提问后解答，以及逐一提问后解答的两种方式。它们的义理解释，应依前文所述的方式了知。
472. Abhidhammabhājanīye sattapi bojjhaṅge ekato pucchitvā vissajjanassa ca pāṭiyekkaṃ pucchitvā vissajjanassa ca vasena dve nayā. Tesaṃ atthavaṇṇanā heṭṭhā vuttanayeneva veditabbā.
28在舍觉支的解说中：以舍的状态故为‘舍’。舍的作用为‘舍性’。于应被舍所对待的、已生起的法，它观照而不策励，故为‘舍’。令（他人）对补特伽罗行舍，故为‘舍性’。由于达到觉支的状态，较世间舍更殊胜的舍，为‘增上舍’、‘极舍’。以无功用而成就的中立状态，为‘中舍性’。为了表明那是心的中舍性，而非对众生的，故说‘心的中舍性’。这是此处的逐词解释。
Upekkhāsambojjhaṅganiddese pana upekkhanavasena upekkhā. Upekkhanākāro upekkhanā. Upekkhitabbayutte samappavatte dhamme ikkhati, na codetīti upekkhā. Puggalaṃ upekkhāpetīti upekkhanā . Bojjhaṅgabhāvappattiyā lokiyaupekkhanāya adhikā upekkhanā ajjhupekkhanā. Abyāpārāpajjanena majjhattabhāvo majjhattatā. Sā pana cittassa, na sattassāti dīpetuṃ majjhattatā cittassāti vuttanti. Ayamettha anupubbapadavaṇṇanā.
29此处应计算理趣：因七觉支一起提问后，在回答中每一道有一千理趣、一千理趣，如是开示了四千理趣。各别提问后回答时，依每一觉支有四、四，故有七个四组，即二十八。彼等与前四组合计为三十二。如是，在阿毗达磨分别中，总共开示了三万二千理趣，唯是善法。然而，因为在果刹那也能获得觉支，且共相果以善为因，故为显示彼等中的觉支，即以善法解说为先导的同一体系，开始了异熟理趣。彼亦依一起提问后回答与各别提问后回答而有两种。此处其余内容应依前文所述理趣了知。但在异熟中，应作比善法多三倍的理趣。
Nayā panettha gaṇetabbā – sattannampi hi bojjhaṅgānaṃ ekato pucchitvā vissajjane ekekamagge nayasahassaṃ nayasahassanti cattāri nayasahassāni vibhattāni. Pāṭiyekkaṃ pucchitvā vissajjane ekekabojjhaṅgavasena cattāri cattārīti satta catukkā aṭṭhavīsati. Tāni purimehi catūhi saddhiṃ dvattiṃsāti sabbānipi abhidhammabhājanīye dvattiṃsa nayasahassāni vibhattāni kusalāneva. Yasmā pana phalakkhaṇepi bojjhaṅgā labbhanti, kusalahetukāni ca sāmaññaphalāni, tasmā tesupi bojjhaṅgadassanatthaṃ kusalaniddesapubbaṅgamāya eva tantiyā vipākanayo āraddho. Sopi ekato pucchitvā vissajjanassa ca, pāṭiyekkaṃ pucchitvā vissajjanassa ca vasena duvidho hoti. Sesamettha heṭṭhā vuttanayeneva veditabbaṃ. Vipāke pana kusalato tiguṇā nayā kātabbāti.
34阿毗达摩分别注释。
Abhidhammabhājanīyavaṇṇanā.
303. 问分注释
3. Pañhāpucchakavaṇṇanā
482482. 在问分中，应依巴利原文顺序了知觉支的善等性质。然而在缘取法三法中，所有这些都是以无量的涅槃为所缘而生起，故为无量所缘，而非道所缘。此处依俱生因而言，善的是道因；以精进或审察为最上而修习道时，为道增上；以欲、心为最上的修道中，不可称为道增上；在果时亦不可称为道增上。
482. Pañhāpucchake pāḷianusāreneva bojjhaṅgānaṃ kusalādibhāvo veditabbo. Ārammaṇattikesu pana sabbepete appamāṇaṃ nibbānaṃ ārabbha pavattito appamāṇārammaṇā eva, na maggārammaṇā. Sahajātahetuvasena panettha kusalā maggahetukā, vīriyaṃ vā vīmaṃsaṃ vā jeṭṭhakaṃ katvā maggabhāvanākāle maggādhipatino, chandacittajeṭṭhikāya maggabhāvanāya na vattabbā maggādhipatinoti, phalakālepi na vattabbā eva.
32在过去等中，亦不可依同一所缘性而称为道所缘，但涅槃因是外法故，称为外所缘。如是，在此问分中，所说的觉支亦是出世间觉支。正等觉者于经分别的第一理趣中说世间觉支，于第二、第三理趣中说世间与出世间混杂的觉支。然而于阿毗达磨分别的四理趣及此问分中，唯是出世间觉支。如是，此觉支分别亦被取出三转后分别显示。
Atītādīsu ekārammaṇabhāvenapi na vattabbā, nibbānassa pana bahiddhādhammattā bahiddhārammaṇā nāma hontīti. Evametasmiṃ pañhāpucchakepi nibbattitalokuttarāva bojjhaṅgā kathitā . Sammāsambuddhena hi suttantabhājanīyasseva paṭhamanayasmiṃ lokiyā, dutiyatatiyesu lokiyalokuttaramissakā bojjhaṅgā kathitā. Abhidhammabhājanīyassa pana catūsupi nayesu imasmiñca pañhāpucchake lokuttarāyevāti evamayaṃ bojjhaṅgavibhaṅgopi teparivaṭṭaṃ nīharitvāva bhājetvā dassitoti.
38于《除痴》分别注疏中
Sammohavinodaniyā vibhaṅgaṭṭhakathāya
39觉支分别解释已毕。
Bojjhaṅgavibhaṅgavaṇṇanā niṭṭhitā.