Namo tassa bhagavato arahato sammāsambuddhassa

礼敬彼世尊、阿罗汉、正自觉者

Visuddhimaggo

清净道论

(Paṭhamo bhāgo)

（第一部分）

Nidānādikathā

序论

1.

1.

Sīle [Pg.1] patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ;

Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭanti. (saṃ. ni. 1.23);

智者依戒住，培育心与慧；具足热忱与审察之比丘，彼能解此结。

Iti hidaṃ vuttaṃ, kasmā panetaṃ vuttaṃ, bhagavantaṃ kira sāvatthiyaṃ viharantaṃ rattibhāge aññataro devaputto upasaṅkamitvā attano saṃsayasamugghāṭatthaṃ –

此乃所说之言。然此言为何而说？据说，当世尊住于舍卫城(Sāvatthī)时，夜间，某位天子前来拜见，为断除自身的疑惑——

Antojaṭā bahijaṭā, jaṭāya jaṭitā pajā;

Taṃ taṃ gotama pucchāmi, ko imaṃ vijaṭaye jaṭanti. (saṃ. ni. 1.23) –

内结与外结，众生为结缚。我今问乔达摩，谁能解此结？

Imaṃ pañhaṃ pucchi. Tassāyaṃ saṅkhepattho – jaṭāti taṇhāya jāliniyā etaṃ adhivacanaṃ. Sā hi rūpādīsu ārammaṇesu heṭṭhupariyavasena punappunaṃ uppajjanato saṃsibbanaṭṭhena veḷugumbādīnaṃ sākhājālasaṅkhātā jaṭā viyāti jaṭā, sā panesā sakaparikkhāraparaparikkhāresu sakaattabhāvaparaattabhāvesu ajjhattikāyatanabāhirāyatanesu ca uppajjanato antojaṭā bahijaṭāti vuccati. Tāya evaṃ uppajjamānāya jaṭāya jaṭitā pajā. Yathā nāma veḷugumbajaṭādīhi veḷuādayo, evaṃ tāya taṇhājaṭāya sabbāpi ayaṃ sattanikāyasaṅkhātā pajā jaṭitā vinaddhā, saṃsibbitāti attho. Yasmā ca evaṃ jaṭitā. Taṃ taṃ gotama pucchāmīti tasmā taṃ pucchāmi. Gotamāti bhagavantaṃ gottena ālapati. Ko imaṃ vijaṭaye jaṭanti imaṃ evaṃ tedhātukaṃ jaṭetvā ṭhitaṃ jaṭaṃ ko vijaṭeyya, vijaṭetuṃ ko samatthoti pucchati.

他问了这个问题。其简要义理是：“结”，是对于网状之贪爱的称呼。因为此贪爱于色等所缘中，以上下回环的方式一再地生起，具有缝合的特点，犹如竹丛等的枝网所形成的缠结，故名为“结”。又因为它于自身与他人的资具、自身与他人的身体、内处与外处中生起，故被称为“内结”与“外结”。众生被如此生起的结所缠缚。犹如竹子等被竹丛的缠结所缠缚，同样地，所有这被称为众生类的，皆被此贪爱之结所缠缚、捆绑、缝合——此即其义。因为如此被缠缚，所以他问：“我问你，乔达摩。”“乔达摩”是依姓氏来称呼世尊。“谁能解此结”意即：谁能解开这如此缠缚三界的结？谁有能力解开它？他如此问道。

Evaṃ [Pg.2] puṭṭho panassa sabbadhammesu appaṭihatañāṇacāro devadevo sakkānaṃ atisakko brahmānaṃ atibrahmā catuvesārajjavisārado dasabaladharo anāvaraṇañāṇo samantacakkhu bhagavā tamatthaṃ vissajjento –

如此被问后，于一切法智行无碍、天中之天、超于诸帝释者、超于诸梵天者、具足四无畏、持有十力、具无碍智、拥一切眼之世尊，为解答其义——

Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ;

Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭanti. –

智者依戒住，培育心与慧；具足热忱与审察之比丘，彼能解此结。

Imaṃ gāthamāha.

说了此偈。

2.

2.

Imissā dāni gāthāya, kathitāya mahesinā;

Vaṇṇayanto yathābhūtaṃ, atthaṃ sīlādibhedanaṃ.

现在，我将如实阐释大仙所说此偈中，以戒等划分的义理。

Sudullabhaṃ labhitvāna, pabbajjaṃ jinasāsane;

Sīlādisaṅgahaṃ khemaṃ, ujuṃ maggaṃ visuddhiyā.

（此道是）于胜者教法中，获得极为难得之出家身份后，为达清净，由戒等所摄之安稳、正直的道路。

Yathābhūtaṃ ajānantā, suddhikāmāpi ye idha;

Visuddhiṃ nādhigacchanti, vāyamantāpi yogino.

于此（教法中），有些希求清净的修行者，因不如实了知，虽努力修习，仍不能证得清净。

Tesaṃ pāmojjakaraṇaṃ, suvisuddhavinicchayaṃ;

Mahāvihāravāsīnaṃ, desanānayanissitaṃ.

（此道）能令彼等（修行者）心生喜悦，具足极为清净的抉择，并依循大寺住者（Mahāvihāravāsīnaṃ）的教导方法。

Visuddhimaggaṃ bhāsissaṃ, taṃ me sakkacca bhāsato;

Visuddhikāmā sabbepi, nisāmayatha sādhavoti.

我将宣说《清净道论》，请所有希求清净的善士们，仔细聆听我恭敬地宣说此论。

3. Tattha visuddhīti sabbamalavirahitaṃ accantaparisuddhaṃ nibbānaṃ veditabbaṃ. Tassā visuddhiyā maggoti visuddhimaggo. Maggoti adhigamūpāyo vuccati. Taṃ visuddhimaggaṃ bhāsissāmīti attho.

3. 于此，“清净”（visuddhi）当知为远离一切垢染、究竟清净的涅槃（nibbāna）。通往此清净之道，是为“清净道”（Visuddhimagga）。“道”（magga）者，乃证达之法。其义即是：我将宣说此清净道。

So panāyaṃ visuddhimaggo katthaci vipassanāmattavaseneva desito. Yathāha –

此清净道，在某些经中仅依观（vipassanā）之力而教示。如言：

‘‘Sabbe saṅkhārā aniccāti, yadā paññāya passati;

Atha nibbindati dukkhe, esa maggo visuddhiyā’’ti. (dha. pa. 277);

“诸行皆无常，以慧观照时，则厌离于苦，此乃清净道。”

Katthaci jhānapaññāvasena. Yathāha –

在某些经中，则依禅那与智慧之力而教示。如言：

‘‘Yamhi jhānañca paññā ca, sa ve nibbānasantike’’ti. (dha. pa. 372);

“具禅那与智慧者，彼实临近于涅槃。”

Katthaci kammādivasena. Yathāha –

在某些经中，则依业等之力而教示。如言：

‘‘Kammaṃ [Pg.3] vijjā ca dhammo ca, sīlaṃ jīvitamuttamaṃ;

Etena maccā sujjhanti, na gottena dhanena vā’’ti. (ma. ni. 3.387;

saṃ. ni. 1.48);

“业、明、法、戒与最上活命，众生依此而清净，非依种姓与财富。”

Katthaci sīlādivasena. Yathāha –

在某些经中，则依戒等之力而教示。如言：

‘‘Sabbadā sīlasampanno, paññavā susamāhito;

Āraddhavīriyo pahitatto, oghaṃ tarati duttara’’nti. (saṃ. ni. 1.96);

“恒具戒、有慧、善等持，发起精进、自我策励者，能度难渡之暴流。”

Katthaci satipaṭṭhānādivasena. Yathāha –

在某些经中，则依念住（satipaṭṭhāna）等之力而教示。如言：

‘‘Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā…pe… nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā’’ti (dī. ni. 2.373).

“诸比丘，此乃唯一的道路，能令众生清净……乃至现证涅槃，此即四念住。”

Sammappadhānādīsupi eseva nayo. Imasmiṃ pana pañhābyākaraṇe sīlādivasena desito.

正勤（sammappadhāna）等亦是此理。然于此问题的解答中，乃依戒等之力而教示。

4. Tatrāyaṃ saṅkhepavaṇṇanā – sīle patiṭṭhāyāti sīle ṭhatvā, sīlaṃ paripūrayamānoyeva cettha sīle ṭhitoti vuccati. Tasmā sīlaparipūraṇena sīle patiṭṭhahitvāti ayamettha attho. Naroti satto. Sapaññoti kammajatihetukapaṭisandhipaññāya paññavā. Cittaṃ paññañca bhāvayanti samādhiñceva vipassanañca bhāvayamāno, cittasīsena hettha samādhi niddiṭṭho. Paññānāmena ca vipassanāti. Ātāpīti vīriyavā. Vīriyañhi kilesānaṃ ātāpanaparitāpanaṭṭhena ātāpoti vuccati. Tadassa atthīti ātāpī. Nipakoti nepakkaṃ vuccati paññā, tāya samannāgatoti attho. Iminā padena pārihārikapaññaṃ dasseti. Imasmiñhi pañhābyākaraṇe tikkhattuṃ paññā āgatā. Tattha paṭhamā jātipaññā, dutiyā vipassanāpaññā, tatiyā sabbakiccapariṇāyikā pārihārikapaññā. Saṃsāre bhayaṃ ikkhatīti bhikkhu. So imaṃ vijaṭaye jaṭanti so iminā ca sīlena iminā ca cittasīsena niddiṭṭhasamādhinā imāya ca tividhāya paññāya iminā ca ātāpenāti chahi dhammehi samannāgato bhikkhu. Seyyathāpi nāma puriso pathaviyaṃ patiṭṭhāya [Pg.4] sunisitaṃ satthaṃ ukkhipitvā mahantaṃ veḷugumbaṃ vijaṭeyya, evameva sīlapathaviyaṃ patiṭṭhāya samādhisilāyaṃ sunisitaṃ vipassanāpaññāsatthaṃ vīriyabalapaggahitena pārihārikapaññāhatthena ukkhipitvā sabbampi taṃ attano santāne patitaṃ taṇhājaṭaṃ vijaṭeyya sañchindeyya sampadāleyya. Maggakkhaṇe panesa taṃ jaṭaṃ vijaṭeti nāma. Phalakkhaṇe vijaṭitajaṭo sadevakassa lokassa aggadakkhiṇeyyo hoti. Tenāha bhagavā –

4. 此处为简要释义——“立于戒”即是安住于戒。在此，唯有圆满戒行者，才被称为“住于戒者”。因此，此处的含义是：通过圆满戒行而安立于戒。“人”即是众生。“具慧”(sapañño)即是具足由业所生的结生慧(paṭisandhipaññā)者。修习心与慧，即是修习定与观。在此，以“心”为首，指示了定(samādhi)；以“慧”之名，指示了观(vipassanā)。“有勤者”(Ātāpī)即是有精进(vīriya)者。精进因能烧灼、遍烧诸烦恼，故被称为“热勤”(ātāpa)；具足此者，即是“有勤者”。“审慎者”(nipako)中的“审慎”(nepakka)被称为智慧，意即具足此慧者。此词显示的是防护慧(pārihārikapaññā)。在此问题的解答中，智慧出现了三次。第一是生得慧(jātipaññā)，第二是观慧(vipassanāpaññā)，第三是统理一切事务的防护慧(pārihārikapaññā)。“于轮回中见怖畏”(saṃsāre bhayaṃ ikkhati)，故为“比丘”(bhikkhu)。“彼应解此结”，是说：具足此戒、此以“心”为首所指示的定、此三类慧、以及此热勤，具足此六法的比丘，譬如有人立于大地，举起利刃，斩断巨大的竹丛；同样地，他立于戒之大地，以定之磨石善加磨利观慧之剑，以精进力所扶持的防护慧之手举起此剑，便能解开、斩断、粉碎一切落入自身相续中的爱欲之结。他在道之刹那，解此结；在果之刹那，已解结，成为含括天人在内的世间之最上应供者。因此，世尊说——

‘‘Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ;

Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭa’’nti. (saṃ. ni. 1.23);

智者立于戒，修习心与慧，比丘勤而慎，能解此缠结。

5. Tatrāyaṃ yāya paññāya sapaññoti vutto, tatrāssa karaṇīyaṃ natthi. Purimakammānubhāveneva hissa sā siddhā. Ātāpī nipakoti ettha vuttavīriyavasena pana tena sātaccakārinā paññāvasena ca sampajānakārinā hutvā sīle patiṭṭhāya cittapaññāvasena vuttā samathavipassanā bhāvetabbāti imamatra bhagavā sīlasamādhipaññāmukhena visuddhimaggaṃ dasseti.

5. 于其被称为“具慧者”所依之慧，于此则无所当为，盖因此慧乃由过去业力而成就。然，依“热勤”（ātāpī）与“审慎”（nipako）之义，彼应以精进故恒常行之，以慧故具足正知而行，安住于戒，修习依心与慧所说之止（samatha）与观（vipassanā）。如是，世尊于此以戒、定、慧为主，开示清净之道（visuddhimagga）。

Ettāvatā hi tisso sikkhā, tividhakalyāṇaṃ sāsanaṃ, tevijjatādīnaṃ upanissayo, antadvayavajjanamajjhimapaṭipattisevanāni, apāyādisamatikkamanupāyo, tīhākārehi kilesappahānaṃ, vītikkamādīnaṃ paṭipakkho, saṃkilesattayavisodhanaṃ, sotāpannādibhāvassa ca kāraṇaṃ pakāsitaṃ hoti.

至此，已阐明三学、三善教法、三明等之依止、舍离二边与修习中道、超越恶趣等之方便、以三行相断除烦恼、对治违犯等、清净三杂染，以及成为须陀洹等之因。

Kathaṃ? Ettha hi sīlena adhisīlasikkhā pakāsitā hoti, samādhinā adhicittasikkhā, paññāya adhipaññāsikkhā.

如何？在此，通过戒阐明增上戒学，通过定阐明增上心学，通过慧阐明增上慧学。

Sīlena ca sāsanassa ādikalyāṇatā pakāsitā hoti. ‘‘Ko cādi kusalānaṃ dhammānaṃ, sīlañca suvisuddha’’nti (saṃ. ni. 5.369) hi vacanato, ‘‘sabbapāpassa akaraṇa’’nti (dī. ni. 2.90) ādivacanato ca sīlaṃ sāsanassa ādi, tañca kalyāṇaṃ, avippaṭisārādiguṇāvahattā. Samādhinā majjhekalyāṇatā pakāsitā hoti. ‘‘Kusalassa upasampadā’’ti (dī. ni. 2.90) ādivacanato hi samādhi sāsanassa majjhe, so ca kalyāṇo, iddhividhādiguṇāvahattā. Paññāya sāsanassa pariyosānakalyāṇatā pakāsitā hoti. ‘‘Sacittapariyodāpanaṃ, etaṃ buddhāna sāsana’’nti (dī. ni. 2.90) hi vacanato, paññuttarato [Pg.5] ca paññā sāsanassa pariyosānaṃ, sā ca kalyāṇaṃ, iṭṭhāniṭṭhesu tādibhāvāvahanato.

通过戒阐明教法的开端是美好。因为有“什么是善法的开端？是极其清净的戒”的说法（《相应部》5.369），以及“不作一切恶事”的开示（《长部》2.90），所以戒是教法的开端，而且是美好的，因为它能带来无悔等功德。通过定阐明教法的中间是美好。因为有“成就善法”的开示（《长部》2.90），所以定是教法的中间，而且是美好的，因为它能带来神通等功德。通过慧阐明教法的结尾是美好。因为有“净化自心，是诸佛的教法”的说法（《长部》2.90），又因为慧最为殊胜，所以慧是教法的结尾，而且是美好的，因为它能使人在喜爱和不喜爱的境界中保持如如不动。

‘‘Selo yathā ekaghano, vātena na samīrati;

Evaṃ nindāpasaṃsāsu, na samiñjanti paṇḍitā’’ti. (dha. pa. 81);

–

犹如巨岩一坚凝，风不能动不摇晃；智者毁誉亦如是，不为所动不摇摆。

Hi vuttaṃ.

诚如所说。

Tathā sīlena tevijjatāya upanissayo pakāsito hoti. Sīlasampattiñhi nissāya tisso vijjā pāpuṇāti, na tato paraṃ. Samādhinā chaḷabhiññatāya upanissayo pakāsito hoti. Samādhisampadañhi nissāya cha abhiññā pāpuṇāti, na tato paraṃ. Paññāya paṭisambhidāpabhedassa upanissayo pakāsito hoti. Paññāsampattiñhi nissāya catasso paṭisambhidā pāpuṇāti, na aññena kāraṇena.

如是，已阐明戒为三明之依止。诚然，依止戒圆满，能证得三明，但不能超越于此。已阐明定为六神通之依止。诚然，依止定圆满，能证得六神通，但不能超越于此。已阐明慧为无碍解差别之依止。诚然，依止慧圆满，能证得四无碍解，非由他因。

Sīlena ca kāmasukhallikānuyogasaṅkhātassa antassa vajjanaṃ pakāsitaṃ hoti, samādhinā attakilamathānuyogasaṅkhātassa. Paññāya majjhimāya paṭipattiyā sevanaṃ pakāsitaṃ hoti.

又，已阐明：以戒远离耽著欲乐之极端，以定远离自我折磨之极端，以慧则奉行中道。

Tathā sīlena apāyasamatikkamanupāyo pakāsito hoti, samādhinā kāmadhātusamatikkamanupāyo, paññāya sabbabhavasamatikkamanupāyo.

如是，已阐明：戒为超越恶趣之方便，定为超越欲界之方便，慧为超越一切有之方便。

Sīlena ca tadaṅgappahānavasena kilesappahānaṃ pakāsitaṃ hoti, samādhinā vikkhambhanappahānavasena, paññāya samucchedappahānavasena.

又，已阐明以戒能依彼分断的方式断除烦恼，以定能依镇伏断的方式，以慧能依正断的方式。

Tathā sīlena kilesānaṃ vītikkamapaṭipakkho pakāsito hoti, samādhinā pariyuṭṭhānapaṭipakkho, paññāya anusayapaṭipakkho.

如是，已阐明：戒为违犯烦恼之对治，定为缠烦恼之对治，慧为随眠烦恼之对治。

Sīlena ca duccaritasaṃkilesavisodhanaṃ pakāsitaṃ hoti, samādhinā taṇhāsaṃkilesavisodhanaṃ, paññāya diṭṭhisaṃkilesavisodhanaṃ.

又，已阐明：以戒净化恶行杂染，以定净化渴爱杂染，以慧净化邪见杂染。

Tathā sīlena sotāpannasakadāgāmibhāvassa kāraṇaṃ pakāsitaṃ hoti, samādhinā anāgāmibhāvassa, paññāya arahattassa. Sotāpanno hi ‘‘sīlesu paripūrakārī’’ti (a. ni. 3.87) vutto, tathā sakadāgāmī. Anāgāmī [Pg.6] pana ‘‘samādhismiṃ paripūrakārī’’ti (a. ni. 3.87). Arahā pana ‘‘paññāya paripūrakārī’’ti (a. ni. 3.87).

如是，已阐明：戒为成为须陀洹(sotāpanna)与斯陀含(sakadāgāmī)之因，定为成为阿那含(anāgāmī)之因，慧为证得阿罗汉果(arahatta)之因。诚然，须陀洹被称为“于诸戒圆满行者”，斯陀含亦然；阿那含被称为“于定圆满行者”；阿罗汉则被称为“于慧圆满行者”。

Evaṃ ettāvatā tisso sikkhā, tividhakalyāṇaṃ sāsanaṃ, tevijjatādīnaṃ upanissayo, antadvayavajjanamajjhimapaṭipattisevanāni, apāyādisamatikkamanupāyo, tīhākārehi kilesappahānaṃ, vītikkamādīnaṃ paṭipakkho, saṃkilesattayavisodhanaṃ, sotāpannādibhāvassa ca kāraṇanti ime nava, aññe ca evarūpā guṇattikā pakāsitā hontīti.

如是，至此当知已阐明：三学、三善教法、三明等之依止、远离二边与奉行中道、超越恶趣等之方便、以三行相断除烦恼、对治违犯等、净化三杂染，以及作为得入流等之因——此九组功德，及其他同类功德。

1. Sīlaniddeso

1. 戒的解释

Sīlasarūpādikathā

戒的体性等论

6. Evaṃ [Pg.7] anekaguṇasaṅgāhakena sīlasamādhipaññāmukhena desitopi panesa visuddhimaggo atisaṅkhepadesitoyeva hoti. Tasmā nālaṃ sabbesaṃ upakārāyāti vitthāramassa dassetuṃ sīlaṃ tāva ārabbha idaṃ pañhākammaṃ hoti.

6. 如是，此清净道虽已藉由涵摄众多功德之戒、定、慧而开示，然仅为极略之说。是故，不足以裨益一切有情。为广示其详尽，故先从戒开始，提出此番问答：

Kiṃ sīlaṃ, kenaṭṭhena sīlaṃ, kānassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni, kimānisaṃsaṃ sīlaṃ, katividhaṃ cetaṃ sīlaṃ, ko cassa saṃkileso, kiṃ vodānanti.

什么是戒？戒以何义为戒？戒的相、味、现起、足处是什么？戒有何等功德？戒有几类？其染污为何？其清净为何？

Tatridaṃ vissajjanaṃ. Kiṃ sīlanti pāṇātipātādīhi vā viramantassa vattapaṭipattiṃ vā pūrentassa cetanādayo dhammā. Vuttañhetaṃ paṭisambhidāyaṃ ‘‘kiṃ sīlanti cetanā sīlaṃ, cetasikaṃ sīlaṃ, saṃvaro sīlaṃ, avītikkamo sīla’’nti (paṭi. ma. 1.39). Tattha cetanā sīlaṃ nāma pāṇātipātādīhi vā viramantassa vattapaṭipattiṃ vā pūrentassa cetanā. Cetasikaṃ sīlaṃ nāma pāṇātipātādīhi viramantassa virati. Apica cetanā sīlaṃ nāma pāṇātipātādīni pajahantassa satta kammapathacetanā. Cetasikaṃ sīlaṃ nāma ‘‘abhijjhaṃ pahāya vigatābhijjhena cetasā viharatī’’ti (dī. ni. 1.217) ādinā nayena vuttā anabhijjhābyāpādasammādiṭṭhidhammā. Saṃvaro sīlanti ettha pañcavidhena saṃvaro veditabbo pātimokkhasaṃvaro, satisaṃvaro, ñāṇasaṃvaro, khantisaṃvaro, vīriyasaṃvaroti. Tattha iminā pātimokkhasaṃvarena upeto hoti samupetoti (vibha. 511) ayaṃ pātimokkhasaṃvaro. Rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatīti (dī. ni. 1.213) ayaṃ satisaṃvaro.

于此，解答如下：什么是戒？即远离杀生等者，或圆满履行义务者之思等诸法。对此，《无碍解道》(Paṭisambhidāmagga)中曾说：“什么是戒？思是戒，心所法是戒，律仪是戒，不违犯是戒。”其中，思戒是指远离杀生等者，或圆满履行义务者之思。心所法戒是指远离杀生等者之离。再者，思戒是指舍弃杀生等之七种业道思。心所法戒是指如“舍弃贪欲，以离贪欲之心安住”等经文中所说的无贪、无瞋、正见等法。至于“律仪是戒”，于此应知律仪有五种：波罗提木叉律仪、念律仪、智律仪、忍耐律仪、精进律仪。其中，如经中所说“具足、善具足此波罗提木叉律仪”，此即是波罗提木叉律仪。如经中所说“守护眼根，于眼根达到防护”，此即是念律仪。

Yāni sotāni lokasmiṃ, (ajitāti bhagavā;

)Sati tesaṃ nivāraṇaṃ;

Sotānaṃ saṃvaraṃ brūmi, paññāyete pidhiyyareti. (su. ni. 1041);

世间所有诸流， （世尊曰：“阿耆多(Ajita)！”） 念为彼等之防护； 我说诸流之律仪， 彼等由慧所闭塞。

Ayaṃ [Pg.8] ñāṇasaṃvaro. Paccayapaṭisevanampi ettheva samodhānaṃ gacchati. Yo panāyaṃ khamo hoti sītassa uṇhassātiādinā (ma. ni. 1.24; a. ni. 6.58) nayena āgato, ayaṃ khantisaṃvaro nāma. Yo cāyaṃ uppannaṃ kāmavitakkaṃ nādhivāsetītiādinā (ma. ni. 1.26; a. ni. 6.58) nayena āgato, ayaṃ vīriyasaṃvaro nāma. Ājīvapārisuddhipi ettheva samodhānaṃ gacchati. Iti ayaṃ pañcavidhopi saṃvaro, yā ca pāpabhīrukānaṃ kulaputtānaṃ sampattavatthuto virati, sabbampetaṃ saṃvarasīlanti veditabbaṃ. Avītikkamo sīlanti samādinnasīlassa kāyikavācasiko anatikkamo. Idaṃ tāva kiṃ sīlanti pañhassa vissajjanaṃ.

此为智律仪。受用资具亦摄于此中。又，如“能忍受寒热等”之语所示，此名为忍耐律仪。又，如“不容忍已生之欲寻”之语所示，此名为精进律仪。活命清净亦摄于此精进律仪中。如是，此五种律仪，以及畏罪良家子于所遇之事远离，这一切皆应知为律仪戒。“不违犯即是戒”，是指已受持戒者于身语的不违越。以上即是对“何为戒”此问的解答。

7. Avasesesu kenaṭṭhena sīlanti sīlanaṭṭhena sīlaṃ. Kimidaṃ sīlanaṃ nāma. Samādhānaṃ vā, kāyakammādīnaṃ susīlyavasena avippakiṇṇatāti attho. Upadhāraṇaṃ vā, kusalānaṃ dhammānaṃ patiṭṭhānavasena ādhārabhāvoti attho. Etadeva hettha atthadvayaṃ saddalakkhaṇavidū anujānanti. Aññe pana siraṭṭho sīlattho, sītalaṭṭho sīlatthoti evamādināpi nayenettha atthaṃ vaṇṇayanti.

7. 于余问中，“以何义为戒？”，以“尸罗那”(sīlana)义为戒。此“尸罗那”为何？或为“善安立”(samādhāna)，义为身业等因善行而不散乱。或为“支持”(upadhāraṇa)，义为作为诸善法之基础而为所依。于此，唯此二义为声相学者所许。然有余师，亦以“首义”(siraṭṭha)、“清凉义”(sītalaṭṭha)等方式解释其义。

8. Idāni kānassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānānīti ettha –

8. 现在，“彼戒之相、味、现起、足处为何？”于此——

Sīlanaṃ lakkhaṇaṃ tassa, bhinnassāpi anekadhā;

Sanidassanattaṃ rūpassa, yathā bhinnassanekadhā.

虽有多方面差别，然“尸罗那”(sīlana)是彼之相，犹如色虽有多方面差别，其相为可见性。

Yathā hi nīlapītādibhedena anekadhā bhinnassāpi rūpāyatanassa sanidassanattaṃ lakkhaṇaṃ, nīlādibhedena bhinnassāpi sanidassana bhāvānatikkamanato. Tathā sīlassa cetanādibhedena anekadhā bhinnassāpi yadetaṃ kāyakammādīnaṃ samādhānavasena kusalānañca dhammānaṃ patiṭṭhānavasena vuttaṃ sīlanaṃ, tadeva lakkhaṇaṃ, cetanādibhedena bhinnassāpi samādhānapatiṭṭhānabhāvānatikkamanato. Evaṃ lakkhaṇassa panassa –

譬如，色处(rūpāyatana)虽因青、黄等差别而有多种，然其相为可见性，因其虽有青等差别，亦不逾越可见之性故。同样，戒虽因思(cetanā)等差别而有多种，然其相即是彼所说的“尸罗那”(sīlana)，即善安立身业等及作为诸善法之基础；因其虽有思等差别，亦不逾越善安立与基础之性故。具如是相之彼戒——

Dussīlyaviddhaṃsanatā, anavajjaguṇo tathā;

Kiccasampattiatthena, raso nāma pavuccati.

摧毁恶戒之性，以及无过之德，分别以作用与成就为义，被称为味。

Tasmā [Pg.9] idaṃ sīlaṃ nāma kiccaṭṭhena rasena dussīlyaviddhaṃsanarasaṃ, sampattiatthena rasena anavajjarasanti veditabbaṃ. Lakkhaṇādīsu hi kiccameva sampatti vā rasoti vuccati.

是故，此戒应知为：就作用义之味而言，是摧毁恶戒之味；就成就义之味而言，是无过失之味。诚然，在（四）相等法中，作用或成就即被称为味。

Soceyyapaccupaṭṭhānaṃ, tayidaṃ tassa viññuhi;

Ottappañca hirī ceva, padaṭṭhānanti vaṇṇitaṃ.

此戒以清净为现起；惭与愧，则被智者说为其足处。

Tayidaṃ sīlaṃ kāyasoceyyaṃ vacīsoceyyaṃ manosoceyyanti (a. ni. 3.121) evaṃ vuttasoceyyapaccupaṭṭhānaṃ, soceyyabhāvena paccupaṭṭhāti gahaṇabhāvaṃ gacchati. Hirottappañca panassa viññūhi padaṭṭhānanti vaṇṇitaṃ, āsannakāraṇanti attho. Hirottappe hi sati sīlaṃ uppajjati ceva tiṭṭhati ca. Asati neva uppajjati, na tiṭṭhatīti. Evaṃ sīlassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni veditabbāni.

此戒即是身清净、语清净、意清净（如《增支部》3.121所说）之清净现起，以清净之相而现起，达到被把握之状态。而惭与愧，则被智者说为其足处，意即近因。因为有惭与愧，戒即会生起且住立。若无，则不生起亦不住立。如是，应了解戒之相、味、现起与足处。

Sīlānisaṃsakathā

论戒之利益

9. Kimānisaṃsaṃ sīlanti avippaṭisārādianekaguṇapaṭilābhānisaṃsaṃ. Vuttañhetaṃ – ‘‘avippaṭisāratthāni kho, ānanda, kusalāni sīlāni avippaṭisārānisaṃsānī’’ti (a. ni. 11.1).

9. 戒有何等利益？其利益为获得无悔等种种功德。正如经中所说：“阿难，诸善戒以无悔为义，以无悔为利。”（《增支部》11.1）

Aparampi vuttaṃ ‘‘pañcime gahapatayo ānisaṃsā sīlavato sīlasampadāya. Katame pañca? Idha gahapatayo sīlavā sīlasampanno appamādādhikaraṇaṃ mahantaṃ bhogakkhandhaṃ adhigacchati, ayaṃ paṭhamo ānisaṃso sīlavato sīlasampadāya. Puna caparaṃ gahapatayo sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati, ayaṃ dutiyo ānisaṃso sīlavato sīlasampadāya. Puna caparaṃ gahapatayo sīlavā sīlasampanno yaññadeva parisaṃ upasaṅkamati yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ, visārado upasaṅkamati amaṅkubhūto, ayaṃ tatiyo ānisaṃso sīlavato sīlasampadāya. Puna caparaṃ gahapatayo sīlavā sīlasampanno asammūḷho kālaṃ karoti, ayaṃ catuttho ānisaṃso sīlavato sīlasampadāya. Puna caparaṃ gahapatayo sīlavā sīlasampanno kāyassa bhedā paraṃ maraṇā [Pg.10] sugatiṃ saggaṃ lokaṃ upapajjati, ayaṃ pañcamo ānisaṃso sīlavato sīlasampadāyā’’ti (dī. ni. 2.150; a. ni. 5.213; mahāva. 285).

复次，经言：“诸居士，具戒者因戒行圆满有此五种功德。是哪五种呢？于此，诸居士，具戒者因不放逸而得大财富，此为具戒者戒行圆满的第一种功德。复次，诸居士，具戒者美名远扬，此为具戒者戒行圆满的第二种功德。复次，诸居士，具戒者无论前往何等众会——刹帝利众、婆罗门众、居士众或沙门众，皆能无畏、坦然地前往，此为具戒者戒行圆满的第三种功德。复次，诸居士，具戒者临终时不昏迷，此为具戒者戒行圆满的第四种功德。复次，诸居士，具戒者身坏命终后，得生善趣天界，此为具戒者戒行圆满的第五种功德。”

Aparepi ‘‘ākaṅkheyya ce, bhikkhave, bhikkhu sabrahmacārīnaṃ piyo ca assaṃ manāpo ca garu ca bhāvanīyo cāti, sīlesvevassa paripūrakārī’’tiādinā (ma. ni. 1.65) nayena piyamanāpatādayo āsavakkhayapariyosānā anekā sīlānisaṃsā vuttā. Evaṃ avippaṭisārādianekaguṇānisaṃsaṃ sīlaṃ. Apica –

复次，如“诸比丘，若有比丘希望：我能为同梵行者所喜爱、悦意、尊重、敬奉，则应圆满诸戒”等教言，宣说了从可爱、可意等，至最终漏尽的众多戒之功德。如是，戒有无悔等众多功德利益。复次——

Sāsane kulaputtānaṃ, patiṭṭhā natthi yaṃ vinā;

Ānisaṃsaparicchedaṃ, tassa sīlassa ko vade.

良家子于圣教，无戒则无所依。戒之功德无量，谁能尽述其边际。

Na gaṅgā yamunā cāpi, sarabhū vā sarasvatī;

Ninnagā vāciravatī, mahī vāpi mahānadī.

恒河(Gaṅgā)、亚穆纳(Yamunā)，萨拉布(Sarabhū)、萨罗斯瓦底(Sarasvatī)，阿致罗筏底(Aciravatī)、摩醯(Mahī)诸大河，

Sakkuṇanti visodhetuṃ, taṃ malaṃ idha pāṇinaṃ;

Visodhayati sattānaṃ, yaṃ ve sīlajalaṃ malaṃ.

不能净众生，此世间尘垢。唯清净戒水，能洗有情污。

Na taṃ sajaladā vātā, na cāpi haricandanaṃ;

Neva hārā na maṇayo, na candakiraṇaṅkurā.

非彼带水风，亦非青檀香；非诸璎珞非诸摩尼，亦非初萌月光。

Samayantīdha sattānaṃ, pariḷāhaṃ surakkhitaṃ;

Yaṃ sameti idaṃ ariyaṃ, sīlaṃ accantasītalaṃ.

此处有情根深蒂固之热恼，非彼等所能平息；能平息者，乃此圣戒，极致清凉。

Sīlagandhasamo gandho, kuto nāma bhavissati;

Yo samaṃ anuvāte ca, paṭivāte ca vāyati.

与戒香等同之香，何处可有？其香顺风逆风，皆平等飘散。

Saggārohaṇasopānaṃ, aññaṃ sīlasamaṃ kuto;

Dvāraṃ vā pana nibbāna, nagarassa pavesane.

升天之梯，何有与戒等同？抑或，入涅槃城之门？

Sobhantevaṃ na rājāno, muttāmaṇivibhūsitā;

Yathā sobhanti yatino, sīlabhūsanabhūsitā.

王者虽以珍珠、摩尼严饰，亦不如是光耀；犹如行者，以戒为庄严而光耀。

Attānuvādādibhayaṃ, viddhaṃsayati sabbaso;

Janeti kittihāsañca, sīlaṃ sīlavataṃ sadā.

戒能完全摧破自责等怖畏，并为持戒者恒生名誉与欢喜。

Guṇānaṃ [Pg.11] mūlabhūtassa, dosānaṃ balaghātino;

Iti sīlassa viññeyyaṃ, ānisaṃsakathāmukhanti.

应知此为戒利益论之序言，此戒乃诸功德之根本，能摧破诸过患之力。

Sīlappabhedakathā

戒分别论

10. Idāni yaṃ vuttaṃ katividhaṃ cetaṃ sīlanti, tatridaṃ vissajjanaṃ. Sabbameva tāva idaṃ sīlaṃ attano sīlanalakkhaṇena ekavidhaṃ.

10. 今于“此戒有几种”之问，作答如下：首先，所有此戒，依其戒的自相而言，仅为一种。

Cārittavārittavasena duvidhaṃ. Tathā ābhisamācārikaādibrahmacariyakavasena, viratiavirativasena, nissitānissitavasena, kālapariyantaāpāṇakoṭikavasena, sapariyantāpariyantavasena, lokiyalokuttaravasena ca.

依作持与止持，分为二种。同样，依增上威仪戒与根本梵行戒、离戒与非离戒、依止与不依止、时限与尽形寿、有限与无限、世间与出世间，亦各分为二种。

Tividhaṃ hīnamajjhimapaṇītavasena. Tathā attādhipateyyalokādhipateyyadhammādhipateyyavasena, parāmaṭṭhāparāmaṭṭhapaṭippassaddhivasena, visuddhāvisuddhavematikavasena, sekkhāsekkhanevasekkhanāsekkhavasena ca.

依下、中、上，分为三种。同样，依自增上、世增上、法增上；依执取、不执取、已安息；依清净、不清净、有疑；依有学、无学、非有学非无学，亦各分为三种。

Catubbidhaṃ hānabhāgiyaṭhitibhāgiyavisesabhāgiyanibbedhabhāgiyavasena. Tathā bhikkhubhikkhunīanupasampannagahaṭṭhasīlavasena, pakatiācāradhammatāpubbahetukasīlavasena, pātimokkhasaṃvaraindriyasaṃvaraājīvapārisuddhipaccayasannissitasīlavasena ca.

依退分、住分、胜进分、决择分，分为四种。同样，依比丘戒、比丘尼戒、未受具足戒、居家戒；依自性戒、行仪戒、法性戒、宿因戒；依波罗提木叉律仪戒、根律仪戒、活命遍净戒、资具依止戒，亦各分为四种。

Pañcavidhaṃ pariyantapārisuddhisīlādivasena. Vuttampi cetaṃ paṭisambhidāyaṃ ‘‘pañca sīlāni – pariyantapārisuddhisīlaṃ, apariyantapārisuddhisīlaṃ, paripuṇṇapārisuddhisīlaṃ, aparāmaṭṭhapārisuddhisīlaṃ, paṭippassaddhipārisuddhisīla’’nti (paṭi. ma. 1.37). Tathā pahānaveramaṇīcetanāsaṃvarāvītikkamavasena.

依有边清净戒等分为五种。此亦如《无碍解道》(Paṭisambhidāmagga)中所说：“戒有五种：有边清净戒、无边清净戒、圆满清净戒、不执取清净戒、安息清净戒。”同样，也依断、离、思、防护、不违犯而分。

11. Tattha ekavidhakoṭṭhāse attho vuttanayeneva veditabbo. Duvidhakoṭṭhāse yaṃ bhagavatā ‘‘idaṃ kattabba’’nti paññattasikkhāpadapūraṇaṃ, taṃ cārittaṃ. Yaṃ ‘‘idaṃ na kattabba’’nti paṭikkhittassa akaraṇaṃ, taṃ vārittaṃ. Tatrāyaṃ vacanattho. Caranti tasmiṃ sīlesu paripūrakāritāya pavattantīti cārittaṃ. Vāritaṃ tāyanti rakkhanti tenāti vārittaṃ. Tattha saddhāvīriyasādhanaṃ cārittaṃ, saddhāsādhanaṃ vārittaṃ. Evaṃ cārittavārittavasena duvidhaṃ.

11. 其中，单项分类的意义，应依前述之理了知。在双项分类中，圆满世尊所制定的“此应作”之学处，是为行持(cāritta)；不作“此不应作”之所禁，是为遮止(vāritta)。于此，其释义为：于此戒中行，以圆满为业而转，故名“行持”；以此防护、守护所禁之事，故名“遮止”。其中，行持由信与精进成就，遮止由信成就。如是，依行持与遮止分为二种。

Dutiyaduke [Pg.12] abhisamācāroti uttamasamācāro. Abhisamācāro eva ābhisamācārikaṃ. Abhisamācāraṃ vā ārabbha paññattaṃ ābhisamācārikaṃ, ājīvaṭṭhamakato avasesasīlassetaṃ adhivacanaṃ. Maggabrahmacariyassa ādibhāvabhūtanti ādibrahmacariyakaṃ, ājīvaṭṭhamakasīlassetaṃ adhivacanaṃ. Tañhi maggassa ādibhāvabhūtaṃ, pubbabhāgeyeva parisodhetabbato. Tenāha – ‘‘pubbeva kho panassa kāyakammaṃ vacīkammaṃ ājīvo suparisuddho hotī’’ti (ma. ni. 3.431). Yāni vā sikkhāpadāni khuddānukhuddakānīti vuttāni, idaṃ ābhisamācārikasīlaṃ. Sesaṃ ādibrahmacariyakaṃ. Ubhatovibhaṅgapariyāpannaṃ vā ādibrahmacariyakaṃ. Khandhakavattapariyāpannaṃ ābhisamācārikaṃ. Tassa sampattiyā ādibrahmacariyakaṃ sampajjati. Tenevāha – ‘‘so vata, bhikkhave, bhikkhu ābhisamācārikaṃ dhammaṃ aparipūretvā ādibrahmacariyakaṃ dhammaṃ paripūressatīti netaṃ ṭhānaṃ vijjatī’’ti (a. ni. 5.21). Evaṃ ābhisamācārikaādibrahmacariyakavasena duvidhaṃ.

于第二二法中，“增上行”（abhisamācāra）是殊胜之行。增上行即是增上行戒（ābhisamācārika）。或说，缘于增上行而制定的戒为增上行戒，此乃“以正命为第八之戒”以外其余戒的异名。作为道梵行的开端，故称“初梵行戒”（ādibrahmacariyaka），此乃“以正命为第八之戒”的异名。此戒必须在前期就被净化，故说：“他的身业、语业、活命，早已善遍净。”又，凡被称为小小学处（khuddānukhuddaka）者，即是增上行戒；其余则为初梵行戒。又，包含于《二部毗崩伽》（Ubhatovibhaṅga）中的是初梵行戒；包含于犍度（khandhaka）行法中的是增上行戒。增上行戒圆满，初梵行戒方得圆满。故说：“诸比丘，彼比丘未圆满增上行法，而能圆满初梵行法，无有是处。”如是，依增上行戒与初梵行戒而为二种。

Tatiyaduke pāṇātipātādīhi veramaṇimattaṃ viratisīlaṃ. Sesaṃ cetanādi aviratisīlanti evaṃ viratiavirativasena duvidhaṃ.

于第三二法中，仅仅远离杀生等，即是离戒（viratisīla）。其余的思（cetanā）等，即是非离戒（aviratisīla）。如是，依离戒与非离戒而为二种。

Catutthaduke nissayoti dve nissayā taṇhānissayo ca diṭṭhinissayo ca. Tattha yaṃ ‘‘imināhaṃ sīlena devo vā bhavissāmi devaññataro vā’’ti (dī. ni. 3.320; ma. ni. 1.186; a. ni. 5.206; 7.50) evaṃ bhavasampattiṃ ākaṅkhamānena pavattitaṃ, idaṃ taṇhānissitaṃ. Yaṃ ‘‘sīlena suddhī’’ti evaṃ suddhidiṭṭhiyā pavattitaṃ, idaṃ diṭṭhinissitaṃ. Yaṃ pana lokuttaraṃ lokiyañca tasseva sambhārabhūtaṃ, idaṃ anissitanti evaṃ nissitānissitavasena duvidhaṃ.

于第四二法中，依止（nissaya）有二：即贪依止（taṇhānissaya）与见依止（diṭṭhinissaya）。其中，期望达成有之圆满而行持，认为“我将以此戒成为天神或某一类天神”，此即依于贪者（taṇhānissita）。以“由戒而净”如是净见而行持，此即依于见者（diṭṭhinissita）。而出世间戒，以及作为其资粮的世间戒，则为不依者（anissita）。如是，依有依者与不依者而为二种。

Pañcamaduke kālaparicchedaṃ katvā samādinnaṃ sīlaṃ kālapariyantaṃ. Yāvajīvaṃ samādiyitvā tatheva pavattitaṃ āpāṇakoṭikanti evaṃ kālapariyantaāpāṇakoṭikavasena duvidhaṃ.

第五双中，设定时限而受持的戒，称为时限戒（kālapariyanta）。终身受持并如是奉行的戒，称为尽寿戒（āpāṇakoṭika）。如是，依时限戒与尽寿戒，分为二种。

Chaṭṭhaduke lābhayasañātiaṅgajīvitavasena diṭṭhapariyantaṃ sapariyantaṃ nāma. Viparītaṃ apariyantaṃ. Vuttampi cetaṃ paṭisambhidāyaṃ ‘‘katamaṃ taṃ sīlaṃ sapariyantaṃ? Atthi sīlaṃ lābhapariyantaṃ, atthi sīlaṃ yasapariyantaṃ, atthi [Pg.13] sīlaṃ ñātipariyantaṃ, atthi sīlaṃ aṅgapariyantaṃ, atthi sīlaṃ jīvitapariyantaṃ. Katamaṃ taṃ sīlaṃ lābhapariyantaṃ? Idhekacco lābhahetu lābhapaccayā lābhakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamati, idaṃ taṃ sīlaṃ lābhapariyanta’’nti (paṭi. ma. 1.38). Eteneva upāyena itarānipi vitthāretabbāni. Apariyantavissajjanepi vuttaṃ ‘‘katamaṃ taṃ sīlaṃ na lābhapariyantaṃ? Idhekacco lābhahetu lābhapaccayā lābhakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamāya cittampi na uppādeti, kiṃ so vītikkamissati, idaṃ taṃ sīlaṃ na lābhapariyanta’’nti (paṭi. ma. 1.38). Etenevupāyena itarānipi vitthāretabbāni. Evaṃ sapariyantāpariyantavasena duvidhaṃ.

第六双中，以利得、眷属、亲族、肢体、生命为边际的，称为有边际戒（sapariyanta）。与此相反的，称为无边际戒（apariyanta）。《无碍解道》（Paṭisambhidāmagga）中也曾说：“什么是有边际戒？有以利得为边际的戒，有以眷属为边际的戒，有以亲族为边际的戒，有以肢体为边际的戒，有以生命为边际的戒。什么是利得为边际的戒？在此，某人为了利得，因为利得，由于利得的缘故，违犯所受持的学处，这就是利得为边际的戒。”（《无碍解道》1.38）其余的也应该用这种方法详细解释。在无边际戒的解释中也说：“什么是不以利得为边际的戒？在此，某人为了利得，因为利得，由于利得的缘故，连违犯所受持学处的心念都不生起，何况是违犯？这就是不以利得为边际的戒。”（《无碍解道》1.38）其余的也应该用这种方法详细解释。如是，依有边际与无边际，分为二种。

Sattamaduke sabbampi sāsavaṃ sīlaṃ lokiyaṃ. Anāsavaṃ lokuttaraṃ. Tattha lokiyaṃ bhavavisesāvahaṃ hoti bhavanissaraṇassa ca sambhāro. Yathāha – ‘‘vinayo saṃvaratthāya, saṃvaro avippaṭisāratthāya, avippaṭisāro pāmojjatthāya, pāmojjaṃ pītatthāya, pīti passaddhatthāya, passaddhi sukhatthāya, sukhaṃ samādhatthāya, samādhi yathābhūtañāṇadassanatthāya, yathābhūtañāṇadassanaṃ nibbidatthāya, nibbidā virāgatthāya, virāgo vimuttatthāya, vimutti vimuttiñāṇadassanatthāya, vimuttiñāṇadassanaṃ anupādāparinibbānatthāya, etadatthā kathā, etadatthā mantanā, etadatthā upanisā, etadatthaṃ sotāvadhānaṃ, yadidaṃ anupādācittassa vimokkho’’ti (pari. 366). Lokuttaraṃ bhavanissaraṇāvahaṃ hoti paccavekkhaṇañāṇassa ca bhūmīti evaṃ lokiyalokuttaravasena duvidhaṃ.

于第七双中，一切有漏(sāsava)戒是世间(lokiya)戒，无漏(anāsava)戒是出世间(lokuttara)戒。其中，世间戒能带来殊胜之有，亦是出离有之资粮。如言：“律是为了防护，防护是为了无追悔，无追悔是为了欢喜(pāmojja)，欢喜是为了喜(pīti)，喜是为了轻安(passaddhi)，轻安是为了乐(sukha)，乐是为了等持(samādhi)，等持是为了如实知见，如实知见是为了厌离(nibbidā)，厌离是为了离贪(virāga)，离贪是为了解脱(vimutti)，解脱是为了解脱知见，解脱知见是为了无取著般涅槃(anupādāparinibbāna)。言谈是为此义，商议是为此义，近因是为此义，谛听是为此义，此即无取著心之解脱。”(《附随》366)。出世间戒能导致出离有，亦是省察智(paccavekkhaṇañāṇa)之地。如是，依世间与出世间，分为二种。

12. Tikesu paṭhamattike hīnena chandena cittena vīriyena vīmaṃsāya vā pavattitaṃ hīnaṃ. Majjhimehi chandādīhi pavattitaṃ majjhimaṃ. Paṇītehi paṇītaṃ. Yasakāmatāya vā samādinnaṃ hīnaṃ. Puññaphalakāmatāya majjhimaṃ. Kattabbamevidanti ariyabhāvaṃ nissāya samādinnaṃ paṇītaṃ. ‘‘Ahamasmi sīlasampanno, ime panaññe bhikkhū dussīlā pāpadhammā’’ti evaṃ attukkaṃsanaparavambhanādīhi upakkiliṭṭhaṃ vā hīnaṃ. Anupakkiliṭṭhaṃ lokiyaṃ sīlaṃ majjhimaṃ. Lokuttaraṃ paṇītaṃ. Taṇhāvasena vā bhavabhogatthāya pavattitaṃ hīnaṃ. Attano vimokkhatthāya pavattitaṃ majjhimaṃ. Sabbasattānaṃ vimokkhatthāya pavattitaṃ pāramitāsīlaṃ paṇītanti evaṃ hīnamajjhimapaṇītavasena tividhaṃ.

12. 于三法聚中的第一聚，以劣等之欲(chanda)、心(citta)、精进(vīriya)或观择(vīmaṃsā)而行持的，为劣。以中等之欲等而行持的，为中。以上等之欲等而行持的，为胜。又，为求名闻(yasa)而受持的，为劣。为求福果而受持的，为中。依于“此是应作”之圣性(ariyabhāva)而受持的，为胜。又，以“我具足戒行，然此等其他比丘乃破戒、恶法者”如是自赞毁他等所染污的，为劣。未受染污的世间戒，为中。出世间戒，为胜。又，因贪爱(taṇhā)之力，为有与受用而行持的，为劣。为自身解脱而行持的，为中。为一切有情解脱而行持的波罗蜜戒，为胜。如是，依劣、中、胜，分为三种。

Dutiyattike [Pg.14] attano ananurūpaṃ pajahitukāmena attagarunā attanigāravena pavattitaṃ attādhipateyyaṃ. Lokāpavādaṃ pariharitukāmena lokagarunā loke gāravena pavattitaṃ lokādhipateyyaṃ. Dhammamahattaṃ pūjetukāmena dhammagarunā dhammagāravena pavattitaṃ dhammādhipateyyanti evaṃ attādhipateyyādivasena tividhaṃ.

在第二组三法中：为欲舍离于己不相称之事，因尊重自己、敬重自己而行持的戒，名为自增上戒。为欲避免世间之讥，因尊重世间、敬重世间而行持的戒，名为世间增上戒。为欲供养法之尊贵，因尊重法、敬重法而行持的戒，名为法增上戒。如是，依自增上戒等，分为三种。

Tatiyattike yaṃ dukesu nissitanti vuttaṃ, taṃ taṇhādiṭṭhīhi parāmaṭṭhattā parāmaṭṭhaṃ. Puthujjanakalyāṇakassa maggasambhārabhūtaṃ sekkhānañca maggasampayuttaṃ aparāmaṭṭhaṃ. Sekkhāsekkhānaṃ phalasampayuttaṃ paṭippassaddhanti evaṃ parāmaṭṭhādivasena tividhaṃ.

在第三组三法中：于诸二法中所说之“所依戒”，因其为爱与见所触执，故为触执戒。贤善凡夫作为道粮之戒，以及有学与道相应之戒，是为不触执戒。有学与无学与果相应之戒，是为安息戒。如是，依触执戒等，分为三种。

Catutthattike yaṃ āpattiṃ anāpajjantena pūritaṃ, āpajjitvā vā puna katapaṭikammaṃ, taṃ visuddhaṃ. Āpattiṃ āpannassa akatapaṭikammaṃ avisuddhaṃ. Vatthumhi vā āpattiyā vā ajjhācāre vā vematikassa sīlaṃ vematikasīlaṃ nāma. Tattha yoginā avisuddhasīlaṃ visodhetabbaṃ, vematike vatthujjhācāraṃ akatvā vimati paṭivinetabbā ‘‘iccassa phāsu bhavissatī’’ti evaṃ visuddhādivasena tividhaṃ.

在第四组三法中：未犯过而圆满，或犯已还净者，是为清净戒。已犯过而未作还净者，是为不清净戒。于事、于罪、或于所行有疑惑者之戒，名为疑惑戒。于此，行者应清净其不清净戒；于有疑惑时，不作关于事的越轨行为，并应消除疑惑，“如是彼将安乐”。如是，依清净戒等，分为三种。

Pañcamattike catūhi ariyamaggehi tīhi ca sāmaññaphalehi sampayuttaṃ sīlaṃ sekkhaṃ. Arahattaphalasampayuttaṃ asekkhaṃ. Sesaṃ nevasekkhanāsekkhanti evaṃ sekkhādivasena tividhaṃ.

在第五组三法中：与四圣道及三沙门果相应之戒，是为有学戒。与阿罗汉果相应之戒，是为无学戒。其余之戒，是为非有学非无学戒。如是，依有学戒等，分为三种。

Paṭisambhidāyaṃ pana yasmā loke tesaṃ tesaṃ sattānaṃ pakatipi sīlanti vuccati, yaṃ sandhāya ‘‘ayaṃ sukhasīlo, ayaṃ dukkhasīlo, ayaṃ kalahasīlo, ayaṃ maṇḍanasīlo’’ti bhaṇanti, tasmā tena pariyāyena ‘‘tīṇi sīlāni, kusalasīlaṃ akusalasīlaṃ abyākatasīlanti (paṭi. ma. 1.39). Evaṃ kusalādivasenapi tividhanti vuttaṃ. Tattha akusalaṃ imasmiṃ atthe adhippetassa sīlassa lakkhaṇādīsu ekenapi na sametīti idha na upanītaṃ, tasmā vuttanayenevassa tividhatā veditabbā.

然而，在《无碍解道》(Paṭisambhidāmagga)中，因为世间众生的本性(pakati)也称为“戒”(sīla)，就此而言，人们说：‘此人是善习性(sukhasīlo)，此人是恶习性(dukkhasīlo)，此人是好争吵性(kalahasīlo)，此人是好装饰性(maṇḍanasīlo)。’因此，依此说法，有‘三种戒：善戒、不善戒、无记戒’(Paṭi. Ma. 1.39)。如是，依善等亦说为三种。其中，不善戒于此处所指之戒的自相等，无一相符，故此处不采用。是故，当知其三分类仅依前述之方式。

13. Catukkesu paṭhamacatukke –

13. 诸四法中，于第一四法：

Yodha sevati dussīle, sīlavante na sevati;

Vatthuvītikkame dosaṃ, na passati aviddasu.

于此，若有比丘亲近破戒者，不亲近持戒者；无有智慧，不见违犯事之过。

Micchāsaṅkappabahulo[Pg.15], indriyāni na rakkhati;

Evarūpassa ve sīlaṃ, jāyate hānabhāgiyaṃ.

多诸邪思惟，不守护诸根；如是比丘戒，名为退堕分。

Yo panattamano hoti, sīlasampattiyā idha;

Kammaṭṭhānānuyogamhi, na uppādeti mānasaṃ.

于此，若有比丘仅因戒行圆满而心生满足，于业处(kammaṭṭhāna)之修行不发其心。

Tuṭṭhassa sīlamattena, aghaṭantassa uttari;

Tassa taṃ ṭhitibhāgiyaṃ, sīlaṃ bhavati bhikkhuno.

仅满足于戒，不更求上进；此比丘之戒，名为住分。

Sampannasīlo ghaṭati, samādhatthāya yo pana;

Visesabhāgiyaṃ sīlaṃ, hoti etassa bhikkhuno.

戒行具足者，为得三摩地(samādhi)而精进；此比丘之戒，名为胜进分。

Atuṭṭho sīlamattena, nibbidaṃ yonuyuñjati;

Hoti nibbedhabhāgiyaṃ, sīlametassa bhikkhunoti.

不满足于戒，勤修于厌离；此比丘之戒，名为抉择分。

Evaṃ hānabhāgiyādivasena catubbidhaṃ.

如是，依退堕分等，分为四种。

Dutiyacatukke bhikkhū ārabbha paññattasikkhāpadāni, yāni ca nesaṃ bhikkhunīnaṃ paññattito rakkhitabbāni, idaṃ bhikkhusīlaṃ. Bhikkhuniyo ārabbha paññattasikkhāpadāni, yāni ca tāsaṃ bhikkhūnaṃ paññattito rakkhitabbāni, idaṃ bhikkhunisīlaṃ. Sāmaṇerasāmaṇerīnaṃ dasasīlāni anupasampannasīlaṃ. Upāsakaupāsikānaṃ niccasīlavasena pañcasikkhāpadāni, sati vā ussāhe dasa, uposathaṅgavasena aṭṭhāti idaṃ gahaṭṭhasīlanti evaṃ bhikkhusīlādivasena catubbidhaṃ.

于第二四法中：为诸比丘所制定的学处，以及他们须从为诸比丘尼所制定的学处中持守的部分，此为比丘戒。为诸比丘尼所制定的学处，以及她们须从为诸比丘所制定的学处中持守的部分，此为比丘尼戒。沙弥与沙弥尼的十戒，是未受具足戒者戒(anupasampannasīla)。优婆塞与优婆夷以常戒(niccasīla)的方式持守五学处，若有能力则持守十学处，或以布萨支的方式持守八学处，此为在家戒(gahaṭṭhasīla)。如是，依比丘戒等，分为四种。

Tatiyacatukke uttarakurukānaṃ manussānaṃ avītikkamo pakatisīlaṃ. Kuladesapāsaṇḍānaṃ attano attano mariyādācārittaṃ ācārasīlaṃ. ‘‘Dhammatā esā, ānanda, yadā bodhisatto mātukucchiṃ okkanto hoti na bodhisattamātu purisesu mānasaṃ uppajji kāmaguṇūpasaṃhita’’nti evaṃ vuttaṃ bodhisattamātusīlaṃ dhammatāsīlaṃ. Mahākassapādīnaṃ pana suddhasattānaṃ, bodhisattassa ca tāsu tāsu jātīsu sīlaṃ pubbahetukasīlanti evaṃ pakatisīlādivasena catubbidhaṃ.

在第三组四法中，北俱卢洲(Uttarakuru)人的不违越是自性戒。各家族、地区、外道信徒各自的行为习惯与礼仪是惯行戒。“阿难，此是法性：当菩萨入母胎时，菩萨的母亲对男人不会生起与欲乐相应的念头”，如是所说的菩萨母亲之戒，是法性戒。而大迦叶(Mahākassapa)等清净众生，以及菩萨在各种生世中所持的戒，是前因戒。如是，依自性戒等，分为四种。

Catutthacatukke yaṃ bhagavatā ‘‘idha bhikkhu pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī samādāya [Pg.16] sikkhati sikkhāpadesū’’ti (vibha. 508; dī. ni. 1.193) vaṃ vuttaṃ sīlaṃ, idaṃ pātimokkhasaṃvarasīlaṃ nāma. Yaṃ pana ‘‘so cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī, yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī…pe… manindriye saṃvaraṃ āpajjatī’’ti (ma. ni. 1.22, 411; dī. ni. 1.213; a. ni. 4.198) vuttaṃ, idaṃ indriyasaṃvarasīlaṃ. Yā pana ājīvahetupaññattānaṃ channaṃ sikkhāpadānaṃ vītikkamassa, ‘‘kuhanā lapanā nemittikatā nippesikatā lābhena lābhaṃ nijigīsanatā’’ti evamādīnañca pāpadhammānaṃ vasena pavattā micchājīvā virati, idaṃ ājīvapārisuddhisīlaṃ. ‘‘Paṭisaṅkhā yoniso cīvaraṃ paṭisevati, yāvadeva sītassa paṭighātāyā’’ti (ma. ni. 1.23; a. ni. 6.58) ādinā nayena vutto paṭisaṅkhānaparisuddho catupaccayaparibhogo paccayasannissitasīlaṃ nāma.

第四四法中，世尊说：“在此，比丘以波罗提木叉律仪防护而住，具足行仪与行处，于微小过失亦见其怖畏，受持学于诸学处。”（《分别论》（Vibhāṅga）508；《长部》（Dīgha Nikāya）1.193）如是所说之戒，名为波罗提木叉律仪戒。复次，“（比丘）以眼见色后，不取相，不取随相。因为若不防护眼根，贪婪与忧恼等恶不善法就会趁机流入。因此，他为防护而精进，守护眼根，于眼根中成就防护。”（《中部》（Majjhima Nikāya）1.22, 411；《长部》1.213；《增支部》（Aṅguttara Nikāya）4.198）如是所说，名为根律仪戒。此外，远离因活命而制定的六种学处之违犯，以及远离由“伪诈、攀谈、暗示、胁迫、以利求利”等恶法所行之邪命，此即活命遍净戒。“如理思择而受用衣，只为抵御寒冷”（《中部》1.23；《增支部》6.58）等经文所示，经由思择而清净地受用四资具，名为资具依止戒。

Pātimokkhasaṃvarasīlaṃ

波罗提木叉律仪戒

14. Tatrāyaṃ ādito paṭṭhāya anupubbapadavaṇṇanāya saddhiṃ vinicchayakathā. Idhāti imasmiṃ sāsane. Bhikkhūti saṃsāre bhayaṃ ikkhaṇatāya vā bhinnapaṭadharāditāya vā evaṃ laddhavohāro saddhāpabbajito kulaputto. Pātimokkhasaṃvarasaṃvutoti ettha pātimokkhanti sikkhāpadasīlaṃ. Tañhi yo naṃ pāti rakkhati, taṃ mokkheti mocayati āpāyikādīhi dukkhehi, tasmā pātimokkhanti vuccati. Saṃvaraṇaṃ saṃvaro, kāyikavācasikassa avītikkamassetaṃ nāmaṃ. Pātimokkhameva saṃvaro pātimokkhasaṃvaro. Tena pātimokkhasaṃvarena saṃvuto pātimokkhasaṃvarasaṃvuto, upagato samannāgatoti attho. Viharatīti iriyati. Ācāragocarasampannotiādīnamattho pāḷiyaṃ āgatanayeneva veditabbo. Vuttañhetaṃ –

14. 在此，此为从始逐句之释义，并附决择之说。“在此”，指在此教法中。“比丘”，是因见轮回之怖畏，或因受持破碎衣等而得此名，乃有信而出家之良家子。于“以波罗提木叉律仪防护”中，“波罗提木叉”即学处戒。确实，它能守护、护持奉行者，使其从恶趣等诸苦中解脱，是故名为“波罗提木叉”。防护即是律仪，此为身语不违越之名。波罗提木叉即是律仪，故为“波罗提木叉律仪”。以彼波罗提木叉律仪而防护，其义为已达、已具足。“住”（viharati）即行（iriyati）。“具足行仪与行处”等的含义，当依圣典所示之法而知。诚如所言：

‘‘Ācāragocarasampanno’’ti atthi ācāro, atthi anācāro;

“具足行仪与行处”，有行仪，有非行仪；

Tattha [Pg.17] katamo anācāro? Kāyiko vītikkamo vācasiko vītikkamo kāyikavācasiko vītikkamo, ayaṃ vuccati anācāro. Sabbampi dussīlyaṃ anācāro. Idhekacco veḷudānena vā pattadānena vā pupphaphalasinānadantakaṭṭhadānena vā cāṭukamyatāya vā muggasūpyatāya vā pāribhaṭyatāya vā jaṅghapesanikena vā aññataraññatarena vā buddhapaṭikuṭṭhena micchāājīvena jīvikaṃ kappeti, ayaṃ vuccati anācāro.

于此，何为非行仪？身之违越、语之违越、身语之违越，此谓非行仪。一切恶戒亦为非行仪。于此，有某人或以施予竹子、或施予叶子、或施予花、或施予果、或施予皂粉、或施予齿木，或以谄媚，或以豆羹之言，或以为人看护孩童，或以奔走遣使，或以任何为佛陀所呵责的邪命而谋生，此谓非行仪。

Tattha katamo ācāro? Kāyiko avītikkamo vācasiko avītikkamo kāyikavācasiko avītikkamo, ayaṃ vuccati ācāro. Sabbopi sīlasaṃvaro ācāro. Idhekacco na veḷudānena vā na pattana pupphana phalana sinānana dantakaṭṭhadānena vā na cāṭukamyatāya vā na muggasūpyatāya vā na pāribhaṭyatāya vā na jaṅghapesanikena vā na aññataraññatarena vā buddhapaṭikuṭṭhena micchāājīvena jīvikaṃ kappeti, ayaṃ vuccati ācāro.

于此，何为行仪？身不违越、语不违越、身语不违越，此谓行仪。一切戒律仪亦为行仪。于此，有某人不以施予竹子、叶子、花、果、皂粉、齿木，不以谄媚，不以豆羹之言，不以为人看护孩童，不以奔走遣使，也不以任何为佛陀所呵责的邪命而谋生，此谓行仪。

Gocaroti atthi gocaro atthi agocaro.

行处(gocara)者，有行处，有非行处。

Tattha katamo agocaro? Idhekacco vesiyāgocaro vā hoti vidhavā, thullakumārikā, paṇḍaka, bhikkhunī, pānāgāragocaro vā hoti, saṃsaṭṭho viharati rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi ananulomikena saṃsaggena, yāni vā pana tāni kulāni assaddhāni appasannāni anopānabhūtāni akkosakaparibhāsakāni anatthakāmāni ahitakāmāni aphāsukakāmāni ayogakkhemakāmāni bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ, tathārūpāni kulāni sevati bhajati payirupāsati, ayaṃ vuccati agocaro.

其中，何为非行处？在此，某人以妓女为行处，或以寡妇、大龄未婚女、黄门(paṇḍaka)、比丘尼(bhikkhunī)为行处，或以酒肆为行处；与国王、大臣、外道、外道弟子，以不相应的交际共住；又或者，亲近、交往、承事那些对诸比丘(bhikkhu)、比丘尼、优婆塞(upāsaka)、优婆夷(upāsikā)无信、不净信、不乐善好施、辱骂呵斥，以及欲其无利、欲其无益、欲其不安乐、欲其无安稳的家庭。此即是所谓的非行处。

Tattha katamo gocaro? Idhekacco na vesiyāgocaro vā hoti…pe… na pānāgāragocaro vā hoti, asaṃsaṭṭho viharati rājūhi…pe… titthiyasāvakehi ananulomikena saṃsaggena, yāni vā pana tāni kulāni saddhāni pasannāni opānabhūtāni kāsāvapajjotāni isivātapaṭivātāni atthakāmāni…pe… yogakkhemakāmāni bhikkhūnaṃ…pe… upāsikānaṃ, tathārūpāni kulāni sevati bhajati payirupāsati, ayaṃ vuccati gocaro. Iti iminā ca ācārena iminā ca gocarena upeto [Pg.18] hoti samupeto upagato samupagato upapanno sampanno samannāgato, tena vuccati ‘‘ācāragocarasampanno’’ti (vibha. 511).

其中，何为行处？在此，某人不以妓女为行处……不以酒肆为行处；不与国王……外道弟子等，以不相应的交际共住；他亲近、交往、承事那些对诸比丘、比丘尼、优婆塞、优婆夷有信、有净信、乐善好施、令袈裟增辉、如仙人之庇护处，以及欲其有利、欲其有益、欲其安乐、欲其安稳的家庭。此即是所谓的行处。如此，于此行仪与此行处，具足、圆满、获得、成就，是故说为“行仪行处具足”。（《分别》511）

Api cettha imināpi nayena ācāragocarā veditabbā. Duvidho hi anācāro kāyiko vācasiko ca. Tattha katamo kāyiko anācāro? Idhekacco saṅghagatopi acittīkārakato there bhikkhū ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, sasīsampi pārupitvā nisīdati, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati, therānaṃ bhikkhūnaṃ anupāhanānaṃ caṅkamantānaṃ saupāhano caṅkamati, nīce caṅkame caṅkamantānaṃ ucce caṅkame caṅkamati, chamāya caṅkamantānaṃ caṅkame caṅkamati, there bhikkhū anupakhajjāpi tiṭṭhati, anupakhajjāpi nisīdati, navepi bhikkhū āsanena paṭibāhati, jantāgharepi there bhikkhū anāpucchā kaṭṭhaṃ pakkhipati, dvāraṃ pidahati, udakatitthepi there bhikkhū ghaṭṭayantopi otarati, puratopi otarati, ghaṭṭayantopi nhāyati, puratopi nhāyati, ghaṭṭayantopi uttarati, puratopi uttarati, antaragharaṃ pavisantopi there bhikkhū ghaṭṭayantopi gacchati, puratopi gacchati, vokkamma ca therānaṃ bhikkhūnaṃ purato purato gacchati, yānipi tāni honti kulānaṃ ovarakāni gūḷhāni ca paṭicchannāni ca yattha kulitthiyo kulakumāriyo nisīdanti, tatthapi sahasā pavisati, kumārakassapi sīsaṃ parāmasati, ayaṃ vuccati kāyiko anācāro.

此外，亦应以此方式了知行仪与行处。非行仪有二种：身之非行仪与语之非行仪。其中，何为身之非行仪？在此，有者即使入僧团亦不恭敬，推挤长老比丘而站立，推挤而坐下，在长老比丘之前站立，在长老比丘之前坐下，在高座上坐下，蒙头而坐，站立而说，挥舞手臂而说；长老比丘无鞋经行时，彼有鞋经行；长老比丘在低经行处经行时，彼在高经行处经行；长老比丘在地上经行时，彼在经行处经行；紧挨着长老比丘站立，紧挨着长老比丘坐下，以座位排挤新比丘；在暖房中不请示长老比丘而投柴、关门；在水边推挤长老比丘而入水，在长老比丘之前入水，推挤而沐浴，在长老比丘之前沐浴，推挤而上岸，在长老比丘之前上岸；进入村内时推挤长老比丘而行，在长老比丘之前而行，又从一旁超前，走在长老比丘们的前方；亦突然进入那些家族中隐蔽与遮蔽的内室，良家妇女与少女坐于彼处；亦触摸小男孩之头。此谓身之非行仪。

Tattha katamo vācasiko anācāro? Idhekacco saṅghagatopi acittīkārakato there bhikkhū anāpucchā dhammaṃ bhaṇati. Pañhaṃ vissajjeti, pātimokkhaṃ uddisati, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati, antaragharaṃ paviṭṭhopi itthiṃ vā kumāriṃ vā evamāha – ‘‘itthannāme itthaṃgotte kiṃ atthi, yāgu atthi, bhattaṃ atthi, khādanīyaṃ atthi, kiṃ pivissāma, kiṃ khādissāma, kiṃ bhuñjissāma. Kiṃ vā me dassathā’’ti vippalapati, ayaṃ vuccati vācasiko anācāro (mahāni. 87). Paṭipakkhavasena panassa ācāro veditabbo.

于此，何为语之非行仪？在此，有比丘来到僧团中，亦不恭敬，不请示长老比丘而说法、解答问题、诵说波罗提木叉（pātimokkha）。站立而说，挥舞手臂而说。进入村中时，对妇女或少女如是说：“某名某姓者，有何物？有粥否？有饭否？有嚼食（khādanīya）否？我等将饮何物？将嚼何物？将食何物？或汝等将予我何物？”如是胡言乱语。此谓语之非行仪。其行仪则应由其反面而得知。

Apica [Pg.19] bhikkhu sagāravo sappatisso hirottappasampanno sunivattho supāruto pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena okkhittacakkhu iriyāpathasampanno indriyesu guttadvāro bhojane mattaññū jāgariyamanuyutto satisampajaññena samannāgato appiccho santuṭṭho āraddhavīriyo ābhisamācārikesu sakkaccakārī garucittīkārabahulo viharati, ayaṃ vuccati ācāro. Evaṃ tāva ācāro veditabbo.

再者，比丘恭敬、谦恭，具足惭愧，善着衣、善披衣；其前进、后退、前视、环顾、屈、伸，皆端正可敬；垂视，威仪具足；守护根门，饮食知量，勤修警寤，具足念与正知；少欲、知足，发起精进；于初梵行学处恭敬而行，常怀尊重恭敬心而住。此谓之行仪。如是，首先应了知行仪。

Gocaro pana tividho upanissayagocaro ārakkhagocaro upanibandhagocaroti. Tattha katamo upanissayagocaro? Dasakathāvatthuguṇasamannāgato kalyāṇamitto, yaṃ nissāya assutaṃ suṇāti, sutaṃ pariyodapeti, kaṅkhaṃ vitarati, diṭṭhiṃ ujuṃ karoti, cittaṃ pasādeti. Yassa vā pana anusikkhamāno saddhāya vaḍḍhati, sīlena, sutena, cāgena, paññāya vaḍḍhati, ayaṃ vuccati upanissayagocaro.

再者，行处有三种：所依行处、守护行处、系念行处。于此，何为所依行处？即具足十种论事的善友。依止他，则未闻者得闻，已闻者得清净，疑惑得以断除，知见得以端正，心得以澄净。又或者，随学于他者，于信、戒、闻、舍、慧得以增长。此谓之所依行处。

Katamo ārakkhagocaro? Idha bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno okkhittacakkhu yugamattadassāvī susaṃvuto gacchati, na hatthiṃ olokento, na assaṃ, na rathaṃ, na pattiṃ, na itthiṃ, na purisaṃ olokento, na uddhaṃ ullokento, na adho olokento, na disāvidisaṃ pekkhamāno gacchati, ayaṃ vuccati ārakkhagocaro.

何为守护行处？于此，比丘入村落、行于街道时，垂视、见一轭之量、善自守护而行，不看象、不看马、不看车、不看步兵、不看女人、不看男人，不仰视、不俯视、不环顾四周而行，此谓守护行处。

Katamo upanibandhagocaro? Cattāro satipaṭṭhānā yattha cittaṃ upanibandhati. Vuttañhetaṃ bhagavatā – ‘‘ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo? Yadidaṃ cattāro satipaṭṭhānā’’ti (saṃ. ni. 5.372), ayaṃ vuccati upanibandhagocaro. Iti iminā ca ācārena iminā ca gocarena upeto…pe… samannāgato. Tenapi vuccati ācāragocarasampannoti.

何为系缚行处？即心所系缚之四念处。诚如世尊所言：“诸比丘，何为比丘自己祖传的行处境界？即此四念处。”此谓系缚行处。如是具足此行仪、具足此行处……乃至……圆满具足，是故名为“具足行仪行处者”。

Aṇumattesu vajjesu bhayadassāvīti aṇuppamāṇesu asañcicca āpannasekhiyaakusalacittuppādādibhedesu vajjesu bhayadassanasīlo. Samādāya sikkhati sikkhāpadesūti yaṃkiñci sikkhāpadesu sikkhitabbaṃ, taṃ sabbaṃ sammā ādāya sikkhati. Ettha ca ‘‘pātimokkhasaṃvarasaṃvuto’’ti ettāvatā [Pg.20] ca puggalādhiṭṭhānāya desanāya pātimokkhasaṃvarasīlaṃ dassitaṃ. ‘‘Ācāragocarasampanno’’tiādi pana sabbaṃ yathāpaṭipannassa taṃ sīlaṃ sampajjati, taṃ paṭipattiṃ dassetuṃ vuttanti veditabbaṃ.

“于微罪见怖畏”是说：对于微量的过错，例如无意中触犯众学法(sekhiya)、生起不善心等各种过错，有看见怖畏的习性。“于诸学处受持而学”是说：对于诸学处(sikkhāpada)中任何应当学习的，都完全地受持而学习。在此，仅以“防护波罗提木叉(pātimokkha)律仪”一句，即是以个人(puggala)为依止的教说，开示了波罗提木叉律仪戒。而“具足行仪行处”等其余一切文句，当知是为了开示能令如法修行者戒行圆满的这种行道。

Indriyasaṃvarasīlaṃ

根律仪戒

15. Yaṃ panetaṃ tadanantaraṃ ‘‘so cakkhunā rūpaṃ disvā’’tiādinā nayena dassitaṃ indriyasaṃvarasīlaṃ, tattha soti pātimokkhasaṃvarasīle ṭhito bhikkhu. Cakkhunā rūpaṃ disvāti kāraṇavasena cakkhūti laddhavohārena rūpadassanasamatthena cakkhuviññāṇena rūpaṃ disvā. Porāṇā panāhu ‘‘cakkhu rūpaṃ na passati, acittakattā, cittaṃ na passati, acakkhukattā, dvārārammaṇasaṅghaṭṭe pana cakkhupasādavatthukena cittena passati. Īdisī panesā ‘dhanunā vijjhatī’tiādīsu viya sasambhārakathā nāma hoti, tasmā cakkhuviññāṇena rūpaṃ disvāti ayamevettha attho’’ti. Na nimittaggāhīti itthipurisanimittaṃ vā subhanimittādikaṃ vā kilesavatthubhūtaṃ nimittaṃ na gaṇhāti, diṭṭhamatteyeva saṇṭhāti. Nānubyañjanaggāhīti kilesānaṃ anuanubyañjanato pākaṭabhāvakaraṇato anubyañjananti laddhavohāraṃ hatthapādasitahasitakathitavilokitādibhedaṃ ākāraṃ na gaṇhāti, yaṃ tattha bhūtaṃ, tadeva gaṇhāti, cetiyapabbatavāsī mahātissatthero viya.

15. 再者，如“彼以眼见色”等所示之根律仪戒，此处“彼”指安住于波罗提木叉（Pātimokkha）律仪的比丘。“以眼见色”者，依其作用而得眼之称谓，即以具足见色功能之眼识见色。然古德有言：“眼不见色，以无心故；心不见色，以无眼故；唯当根门与所缘相触时，依眼净色为所依之心方能见色。此如‘以弓射箭’等说，乃连带器具之谈，故言‘以眼识见色’即为此义。”不执取相者，谓不执取男女之相或美好之相等成为烦恼所缘之相，仅止于所见。不执取随相者，谓不执取令烦恼辗转显现，故得“随相”之名的手、足、微笑、言谈、顾盼等种种情状，而只执取其中真实存在的部分，犹如支提山住者大帝萨（Mahātissa）长老。

Theraṃ kira cetiyapabbatā anurādhapuraṃ piṇḍacāratthāya āgacchantaṃ aññatarā kulasuṇhā sāmikena saddhiṃ bhaṇḍitvā sumaṇḍitapasādhitā devakaññā viya kālasseva anurādhapurato nikkhamitvā ñātigharaṃ gacchantī antarāmagge disvā vipallatthacittā mahāhasitaṃ hasi. Thero kimetanti olokento tassā dantaṭṭhike asubhasaññaṃ paṭilabhitvā arahattaṃ pāpuṇi. Tena vuttaṃ –

据说，一位长老从支提山前往阿努拉德普勒（Anurādhapura）城乞食。一位良家媳妇因与丈夫争吵，打扮得像天女一般，一大早便从阿努拉德普勒城出来回娘家。她在路途中看见长老，心生颠倒，放声大笑。长老心想：“这是什么？”于是进行观察，在她露出的牙骨上获得了不净想，证得了阿罗汉果。因此说：

‘‘Tassā dantaṭṭhikaṃ disvā, pubbasaññaṃ anussari;

Tattheva so ṭhito thero, arahattaṃ apāpuṇī’’ti.

“见彼之齿骨，忆起先前想；长老立其处，证得阿罗汉。”

Sāmikopi [Pg.21] kho panassā anumaggaṃ gacchanto theraṃ disvā ‘‘kiñci, bhante, itthiṃ passathā’’ti pucchi. Taṃ thero āha –

她的丈夫也循路追来，见到长老后问道：“尊者，您见到某个女人了吗？”长老对他说：

‘‘Nābhijānāmi itthī vā, puriso vā ito gato;

Apica aṭṭhisaṅghāṭo, gacchatesa mahāpathe’’ti.

我不知从此离去者，是女或是男；实则一具骨架，行于大道上。

Yatvādhikaraṇamenantiādimhi yaṃkāraṇā yassa cakkhundriyāsaṃvarassa hetu etaṃ puggalaṃ satikavāṭena cakkhundriyaṃ asaṃvutaṃ apihitacakkhudvāraṃ hutvā viharantaṃ ete abhijjhādayo dhammā anvāssaveyyuṃ anubandheyyuṃ. Tassa saṃvarāya paṭipajjatīti tassa cakkhundriyassa satikavāṭena pidahanatthāya paṭipajjati. Evaṃ paṭipajjantoyeva ca rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatītipi vuccati. Tattha kiñcāpi cakkhundriye saṃvaro vā asaṃvaro vā natthi. Na hi cakkhupasādaṃ nissāya sati vā muṭṭhasaccaṃ vā uppajjati. Apica yadā rūpārammaṇaṃ cakkhussa āpāthaṃ āgacchati, tadā bhavaṅge dvikkhattuṃ uppajjitvā niruddhe kiriyamanodhātu āvajjanakiccaṃ sādhayamānā uppajjitvā nirujjhati. Tato cakkhuviññāṇaṃ dassanakiccaṃ. Tato vipākamanodhātu sampaṭicchanakiccaṃ. Tato vipākāhetukamanoviññāṇadhātu santīraṇakiccaṃ. Tato kiriyāhetukamanoviññāṇadhātu voṭṭhabbanakiccaṃ sādhayamānā uppajjitvā nirujjhati, tadanantaraṃ javanaṃ javati.

在“以何为缘于彼”等句中：由于某种原因，即由于眼根不律仪，此个人(puggala)不以念为门防护眼根，眼门未闭而住，贪等诸法便会随之流入、相续。“为彼律仪而行道”，即为了以念之门关闭其眼根而修习。如此修习者，即是守护眼根，也称为“于眼根达成律仪”。于此，虽然眼根自身并无律仪或不律仪，因为念或失念并非依靠眼净色而生起。再者，当色所缘进入眼的作用范围时，有分心两次生起又灭后，唯作意界为完成转向作用而生起又灭；随后眼识完成见的作用；接着异熟意界完成领受的作用；然后异熟无因意识界完成推度的作用；继而唯作无因意识界为完成确定作用而生起又灭，此后速行心生起。

Tatrāpi neva bhavaṅgasamaye, na āvajjanādīnaṃ aññatarasamaye saṃvaro vā asaṃvaro vā atthi. Javanakkhaṇe pana sace dussīlyaṃ vā muṭṭhasaccaṃ vā aññāṇaṃ vā akkhanti vā kosajjaṃ vā uppajjati, asaṃvaro hoti. Evaṃ honto pana so cakkhundriye asaṃvaroti vuccati. Kasmā? Yasmā tasmiṃ sati dvārampi aguttaṃ hoti, bhavaṅgampi āvajjanādīnipi vīthicittāni. Yathā kiṃ? Yathā nagare catūsu dvāresu asaṃvutesu kiñcāpi antogharadvārakoṭṭhakagabbhādayo susaṃvutā honti, tathāpi antonagare sabbaṃ bhaṇḍaṃ arakkhitaṃ agopitameva hoti. Nagaradvārena hi pavisitvā corā yadicchanti, taṃ kareyyuṃ, evameva javane dussīlyādīsu uppannesu tasmiṃ asaṃvare sati dvārampi aguttaṃ hoti, bhavaṅgampi āvajjanādīnipi vīthicittāni.

于此，无论在有分之时，或在转向等（心路心）中任何一者生起之时，皆无所谓防护或不防护。然于速行刹那，若生起恶戒、失念、无知、不忍或懈怠，即为不防护。如是发生时，此即被称为“于眼根不防护”。何以故？因当此（不防护）存在时，门亦不被守护，有分及转向等心路心亦不被守护。譬如，城之四门不闭，则纵使城内之屋门、库房、内室等善加守护，城中一切财物仍是不被保护、不被看管。盗贼可由城门进入，为所欲为。如是，当速行中生起恶戒等，于此不防护存在时，门亦不被守护，有分及转向等心路心亦不被守护。

Tasmiṃ [Pg.22] pana sīlādīsu uppannesu dvārampi guttaṃ hoti, bhavaṅgampi āvajjanādīnipi vīthicittāni. Yathā kiṃ? Yathā nagaradvāresu saṃvutesu kiñcāpi antogharādayo asaṃvutā honti, tathāpi antonagare sabbaṃ bhaṇḍaṃ surakkhitaṃ sugopitameva hoti. Nagaradvāresu hi pihitesu corānaṃ paveso natthi, evameva javane sīlādīsu uppannesu dvārampi guttaṃ hoti, bhavaṅgampi āvajjanādīnipi vīthicittāni. Tasmā javanakkhaṇe uppajjamānopi cakkhundriye saṃvaroti vutto.

然于彼（速行）中，当戒等生起时，门亦被守护，有分及转向等心路心亦然。譬如城门关闭时，纵使城内之房屋等未关闭，城中一切财物仍是善被保护、善被看管。城门既闭，盗贼即无从进入。如是，当速行中戒等生起时，门亦被守护，有分及转向等心路心亦然。是故，此（防护）虽于速行刹那生起，亦被称为“于眼根防护”。

Sotena saddaṃ sutvātiādīsupi eseva nayo. Evamidaṃ saṅkhepato rūpādīsu kilesānubandhanimittādiggāhaparivajjanalakkhaṇaṃ indriyasaṃvarasīlanti veditabbaṃ.

于“以耳闻声”等句，其理亦然。如是，当知此戒以舍离执取于色等（所缘）中能令烦恼随生之相为特征，是为根律仪戒（indriyasaṃvarasīla）。

Ājīvapārisuddhisīlaṃ

活命清净戒

16. Idāni indriyasaṃvarasīlānantaraṃ vutte ājīvapārisuddhisīle ājīvahetu paññattānaṃ channaṃ sikkhāpadānanti yāni tāni ‘‘ājīvahetu ājīvakāraṇā pāpiccho icchāpakato asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapati, āpatti pārājikassa. Ājīvahetu ājīvakāraṇā sañcarittaṃ samāpajjati, āpatti saṅghādisesassa. Ājīvahetu ājīvakāraṇā ‘yo te vihāre vasati so bhikkhu arahā’ti bhaṇati, paṭivijānantassa āpatti thullaccayassa. Ājīvahetu ājīvakāraṇā bhikkhu paṇītabhojanāni agilāno attano atthāya viññāpetvā bhuñjati, āpatti pācittiyassa. Ājīvahetu ājīvakāraṇā bhikkhunī paṇītabhojanāni agilānā attano atthāya viññāpetvā bhuñjati, āpatti pāṭidesanīyassa. Ājīvahetu ājīvakāraṇā sūpaṃ vā odanaṃ vā agilāno attano atthāya viññāpetvā bhuñjati, āpatti dukkaṭassā’’ti (pari. 287) evaṃ paññattāni cha sikkhāpadāni, imesaṃ channaṃ sikkhāpadānaṃ.

16. 现在，于根律仪戒之后所述的正命清净戒中，为正命故而制定的六种学处是：“一、为活命故，心怀恶欲，为欲所制，夸说非有、不实的上人法，犯波罗夷罪。二、为活命故，行媒合事，犯僧残罪。三、为活命故，（暗示自己而）说：‘住于您寺院中的那位比丘是阿罗汉’，若对方领解，犯偷兰遮罪。四、为活命故，比丘无病，为己索求美食而食，犯波逸提罪。五、为活命故，比丘尼无病，为己索求美食而食，犯应悔过罪。六、为活命故，无病，为己索求羹或饭而食，犯恶作罪。”此即如是制定的六种学处。

Kuhanātiādīsu ayaṃ pāḷi, ‘‘tattha katamā kuhanā? Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yā paccayapaṭisevanasaṅkhātena vā sāmantajappitena vā iriyāpathassa vā aṭṭhapanā ṭhapanā saṇṭhapanā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ, ayaṃ vuccati kuhanā.

于“谄曲(kuhanā)”等词，此为圣典原文：“此中，何为谄曲？凡为利养、恭敬、名声所缚，心怀恶欲，为欲所制，或以（矫饰地）受用资具，或以旁敲侧击，或于威仪的建立、安住、善安住，以及蹙眉、蹙眉之态、欺瞒、欺瞒之行、欺瞒之性，此皆称为谄曲。”

‘‘Tattha [Pg.23] katamā lapanā? Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yā paresaṃ ālapanā lapanā sallapanā ullapanā samullapanā unnahanā samunnahanā ukkācanā samukkācanā anuppiyabhāṇitā cāṭukamyatā muggasūpyatā pāribhaṭyatā, ayaṃ vuccati lapanā.

“此中，何为虚谈(lapanā)？凡为利养、恭敬、名声所缚，心怀恶欲，为欲所制，对他人所作的攀谈、饶舌、交谈、吹捧、极力吹捧、纠缠、极力纠缠、吹嘘、极力吹嘘、说悦耳语、谄媚奉承、豆汤态、保姆相，此皆称为虚谈。”

‘‘Tattha katamā nemittikatā? Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yaṃ paresaṃ nimittaṃ nimittakammaṃ obhāso obhāsakammaṃ sāmantajappā parikathā, ayaṃ vuccati nemittikatā.

于此，什么是示意（nemittikatā）？依赖利得、恭敬、名声，有恶欲、为欲所制者，对他人所作的示意（nimitta）、示意行为（nimittakamma）、暗示的话语（obhāsa）、暗示的行为（obhāsakamma）、旁敲侧击（sāmantajappā）、围绕言说（parikathā），这被称为示意。

‘‘Tattha katamā nippesikatā? Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yā paresaṃ akkosanā vambhanā garahanā ukkhepanā samukkhepanā khipanā saṃkhipanā pāpanā sampāpanā avaṇṇahārikā parapiṭṭhimaṃsikatā, ayaṃ vuccati nippesikatā.

于此，什么是贬损（nippesikatā）？依赖利得、恭敬、名声，有恶欲、为欲所制者，对他人所作的辱骂（akkosanā）、诋毁（vambhanā）、斥责（garahanā）、讥刺（ukkhepanā）、极力讥刺（samukkhepanā）、嘲弄（khipanā）、极力嘲弄（saṃkhipanā）、使其败坏（pāpanā）、使其彻底败坏（sampāpanā）、散播恶名（avaṇṇahārikā）、背后诽谤（parapiṭṭhimaṃsikatā），这被称为贬损。

‘‘Tattha katamā lābhena lābhaṃ nijigīsanatā? Lābhasakkārasilokasannissito pāpiccho icchāpakato ito laddhaṃ āmisaṃ amutra harati, amutra vā laddhaṃ āmisaṃ idha āharati. Yā evarūpā āmisena āmisassa eṭṭhi gaveṭṭhi pariyeṭṭhi esanā gavesanā pariyesanā, ayaṃ vuccati lābhena lābhaṃ nijigīsanatā’’ti (vibha. 862-865).

于此，什么是“以利求利”（lābhena lābhaṃ nijigīsanatā）？依赖利得、恭敬、名声，有恶欲、为欲所制者，将从此家所得的利养（āmisa）带到彼家，或将从彼家所得的利养带到此家。像这样以利养来希求、寻求、遍寻（更多）利养，这被称为“以利求利”。

17. Imissā pana pāḷiyā evamattho veditabbo. Kuhananiddese tāva lābhasakkārasilokasannissitassāti lābhañca sakkārañca kittisaddañca sannissitassa, patthayantassāti attho. Pāpicchassāti asantaguṇadīpanakāmassa. Icchāpakatassāti icchāya apakatassa, upaddutassāti attho.

17. 此段巴利应如是理解：首先，在“谄曲”（kuhanā）的解释中，“依赖利得、恭敬、名声者”（lābhasakkārasilokasannissitassa）意即依赖利得、恭敬与声誉（kittisadda），亦即是“希求者”之义。“有恶欲者”（pāpicchassa）意即：欲彰显自身所无之德者。“为欲所制者”（icchāpakatassa）意即：为欲望所征服（apakata），亦即是“被困扰”（upadduta）之义。

Ito paraṃ yasmā paccayapaṭisevanasāmantajappanairiyāpathasannissitavasena mahāniddese tividhaṃ kuhanavatthu āgataṃ. Tasmā tividhampetaṃ dassetuṃ paccayapaṭisevanasaṅkhātena vāti evamādi āraddhaṃ. Tattha cīvarādīhi nimantitassa tadatthikasseva sato pāpicchataṃ nissāya paṭikkhipanena, te ca gahapatike attani suppatiṭṭhitasaddhe ñatvā puna tesaṃ ‘‘aho ayyo appiccho na kiñci paṭiggaṇhituṃ icchati, suladdhaṃ vata no assa sace appamattakampi kiñci paṭiggaṇheyyā’’ti nānāvidhehi upāyehi paṇītāni cīvarādīni [Pg.24] upanentānaṃ tadanuggahakāmataṃyeva āvikatvā paṭiggahaṇena ca tato pabhuti api sakaṭabhārehi upanāmanahetubhūtaṃ vimhāpanaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthūti veditabbaṃ. Vuttañhetaṃ mahāniddese –

此后，由于在《大义释》(Mahāniddesa)中，依受用资具(paccayapaṭisevana)、旁敲侧击(sāmantajappana)、依止威仪(iriyāpathasannissita)而有三种狡诈事(kuhanavatthu)，为显示这三者，故从“或以名为受用资具者”等开始宣说。于此，当被以衣等邀请时，虽然自己想要，却依于恶欲而拒绝；又了知那些居士对自己有稳固的信心后，当他们心想：“啊，尊者少欲，什么都不愿接受。若他能接受哪怕一点点，对我等实为善得！”并以种种方式带来上好衣物等时，（比丘）只显现出想要饶益他们的样子而接受——此种能令他们此后甚至用牛车载来（供物）的惊叹之举，当知即是名为“受用资具”的狡诈事。诚如《大义释》中所说——

‘‘Katamaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthu? Idha gahapatikā bhikkhuṃ nimantenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. So pāpiccho icchāpakato atthiko cīvara…pe… parikkhārānaṃ bhiyyokamyataṃ upādāya cīvaraṃ paccakkhāti. Piṇḍapātaṃ…pe… senāsanaṃ. Gilānapaccayabhesajjaparikkhāraṃ paccakkhāti. So evamāha – ‘kiṃ samaṇassa mahagghena cīvarena, etaṃ sāruppaṃ yaṃ samaṇo susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṃ katvā dhāreyya. Kiṃ samaṇassa mahagghena piṇḍapātena etaṃ sāruppaṃ yaṃ samaṇo uñchācariyāya piṇḍiyālopena jīvikaṃ kappeyya. Kiṃ samaṇassa mahagghena senāsanena, etaṃ sāruppaṃ yaṃ samaṇo rukkhamūliko vā assa abbhokāsiko vā. Kiṃ samaṇassa mahagghena gilānapaccayabhesajjaparikkhārena, etaṃ sāruppaṃ yaṃ samaṇo pūtimuttena vā hariṭakīkhaṇḍena vā osadhaṃ kareyyā’ti. Tadupādāya lūkhaṃ cīvaraṃ dhāreti, lūkhaṃ piṇḍapātaṃ paribhuñjati, lūkhaṃ senāsanaṃ paṭisevati, lūkhaṃ gilānapaccayabhesajjaparikkhāraṃ paṭisevati, tamenaṃ gahapatikā evaṃ jānanti ‘ayaṃ samaṇo appiccho santuṭṭho pavivitto asaṃsaṭṭho āraddhavīriyo dhutavādo’ti. Bhiyyo bhiyyo nimantenti cīvara…pe… parikkhārehi. So evamāha – ‘tiṇṇaṃ sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati. Saddhāya sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati. Deyyadhammassa…pe… dakkhiṇeyyānaṃ sammukhībhāvāsaddhokulaputto bahuṃ puññaṃ pasavati. Tumhākañcevāyaṃ saddhā atthi, deyyadhammo ca saṃvijjati, ahañca paṭiggāhako, sacehaṃ na paṭiggahessāmi, evaṃ tumhe puññena paribāhirā bhavissanti, na mayhaṃ iminā attho. Apica tumhākaṃyeva anukampāya paṭiggaṇhāmī’ti. Tadupādāya bahumpi cīvaraṃ paṭiggaṇhāti. Bahumpi piṇḍapātaṃ…pe… bhesajjaparikkhāraṃ paṭiggaṇhāti[Pg.25]. Yā evarūpā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ, idaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthū’’ti (mahāni. 87).

什么是名为“受用资具”的欺骗事？于此，家主们以衣服、饮食、住所、病缘医药等资具邀请比丘。那有恶欲、为欲所制、贪求更多衣服……资具的比丘，以此为由，拒绝衣服，拒绝饮食……拒绝住所，拒绝病缘医药资具。他这样说：“沙门要贵重的衣服做什么？沙门从墓地、垃圾堆或市场捡拾碎布，制成僧伽梨(saṅghāṭi)穿，这才是适合的。沙门要贵重的饮食做什么？沙门以拾取、遍求所得的团食维生，这才是适合的。沙门要贵重的住所做什么？沙门应是树下住者或露地住者，这才是适合的。沙门要贵重的病缘医药资具做什么？沙门以陈弃腐尿或诃梨勒果片制药，这才是适合的。”他以此为由，穿着粗劣的衣服，食用粗劣的饮食，使用粗劣的住所，受用粗劣的病缘医药资具。家主们因此认为：“这位沙门少欲、知足、独处、不杂、勤行精进、宣说头陀行。”便再三地以衣服……资具邀请他。他便这样说：“有信的良家子(kulaputta)，因三事现前而生多福。因信现前，有信的良家子生多福；因施物……因应供者现前，有信的良家子生多福。你们有此信心，施物也存在，我又是受者。如果我不接受，你们就会失去福德。我对此物并无所需，但为了怜悯你们，我才接受。”他以此为由，接受了许多衣服，也接受了许多饮食……医药资具。凡是像这样皱眉作态、矫饰、欺瞒、欺骗、欺诈，这便是名为“受用资具”的欺骗事。

Pāpicchasseva pana sato uttarimanussadhammādhigamaparidīpanavācāya tathā tathā vimhāpanaṃ sāmantajappanasaṅkhātaṃ kuhanavatthūti veditabbaṃ. Yathāha –

复次，有恶欲者，通过宣说证得上人法的言语，以种种方式令人惊叹，当知此为名为“旁敲侧击”(sāmantajappana)的欺骗事(kuhanavatthu)。如说：

‘‘Katamaṃ sāmantajappanasaṅkhātaṃ kuhanavatthu? Idhekacco pāpiccho icchāpakato sambhāvanādhippāyo ‘evaṃ maṃ jano sambhāvessatī’ti ariyadhammasannissitaṃ vācaṃ bhāsati ‘yo evarūpaṃ cīvaraṃ dhāreti, so samaṇo mahesakkho’ti bhaṇati. ‘Yo evarūpaṃ pattaṃ lohathālakaṃ. Dhammakaraṇaṃ parissāvanaṃ kuñcikaṃ, kāyabandhanaṃ upāhanaṃ dhāreti, so samaṇo mahesakkho’ti bhaṇati. Yassa evarūpo upajjhāyo ācariyo samānupajjhāyako, samānācariyako mitto sandiṭṭho sambhatto sahāyo. Yo evarūpe vihāre vasati aḍḍhayoge pāsāde hammiye guhāyaṃ leṇe kuṭiyā kūṭāgāre aṭṭe māḷe uddaṇḍe upaṭṭhānasālāyaṃ maṇḍape rukkhamūle vasati, so samaṇo mahesakkho’ti bhaṇati. Atha vā ‘korajikakorajiko bhākuṭikabhākuṭiko kuhakakuhako lapakalapako mukhasambhāviko, ayaṃ samaṇo imāsaṃ evarūpānaṃ santānaṃ vihārasamāpattīnaṃ lābhī’ti tādisaṃ gambhīraṃ gūḷhaṃ nipuṇaṃ paṭicchannaṃ lokuttaraṃ suññatāpaṭisaṃyuttaṃ kathaṃ kathesi. Yā evarūpā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ, idaṃ sāmantajappanasaṅkhātaṃ kuhanavatthū’’ti (mahāni. 87).

何为名为“旁敲侧击”的欺骗事？于此，某人有恶欲，为欲所败，意在受敬，想：“如是众人将尊敬我”，而说与圣法有关之语：“凡穿如是衣者，彼沙门有大威力。”“凡用如是钵、铜碗、法滤、滤水器、钥匙、腰带、鞋履者，彼沙门有大威力。”“其戒师(upajjhāya)、阿阇梨、同戒师、同阿阇梨、朋友、熟人、密友、同伴是如是者，彼沙门有大威力。”“凡居住于如是精舍、单坡屋、楼阁、高楼、洞穴、岩窟、孤邸(kuṭi)、尖顶屋、塔楼、殿堂、仓库、集会堂、凉亭、树下者，彼沙门有大威力。”或复说：“此沙门卑劣、愁眉、欺诈、善辩、巧言令色，是此等寂静住等至的获得者。”于是说如是深奥、秘密、微细、隐覆、出世间、与空相应(suññatāpaṭisaṃyutta)之语。凡如是愁眉、颦蹙、欺骗、欺诈、欺骗性，此即名为“旁敲侧击”的欺骗事。

Pāpicchasseva pana sato sambhāvanādhippāyakatena iriyāpathena vimhāpanaṃ iriyāpathasannissitaṃ kuhanavatthūti veditabbaṃ. Yathāha – ‘‘katamaṃ iriyāpathasaṅkhātaṃ kuhanavatthu. Idhekacco pāpiccho icchāpakato sambhāvanādhippāyo ‘evaṃ maṃ jano sambhāvessatī’ti gamanaṃ saṇṭhapeti, ṭhānaṃ [Pg.26] saṇṭhapeti, nisajjaṃ saṇṭhapeti, sayanaṃ saṇṭhapeti, paṇidhāya gacchati, paṇidhāya tiṭṭhati, paṇidhāya nisīdati, paṇidhāya seyyaṃ kappeti, samāhito viya gacchati, samāhito viya tiṭṭhati, nisīdati, seyyaṃ kappeti, āpāthakajjhāyī ca hoti, yā evarūpā iriyāpathassa aṭṭhapanā ṭhapanā saṇṭhapanā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ, idaṃ vuccati iriyāpathasaṅkhātaṃ kuhanavatthū’’ti (mahāni. 87).

再者，具邪欲者，意图受人尊重，以威仪令人惊奇，当知此为依止威仪之欺骗事。如言：“云何名为威仪所成之欺骗事？于此，某一比丘具邪欲，为欲所制，意图受人尊重，思惟：‘如是，众人将尊重我’，而矫饰其行，矫饰其住，矫饰其坐，矫饰其卧；刻意而行，刻意而住，刻意而坐，刻意而卧；仿佛已得定者而行，仿佛已得定者而住、而坐、而卧；且在众人可见之处佯作禅修。凡此种种对威仪之安置、放置、矫饰，以及颦眉、颦眉之态、欺骗、欺骗之行、欺骗之性，此谓威仪所成之欺骗事。”

Tattha paccayapaṭisevanasaṅkhātenāti paccayapaṭisevananti evaṃ saṅkhātena paccayapaṭisevanena vā saṅkhātena. Sāmantajappitenāti samīpabhaṇitena. Iriyāpathassa vāti catuiriyāpathassa. Aṭṭhapanātiādi ṭhapanā, ādarena vā ṭhapanā. Ṭhapanāti ṭhapanākāro. Saṇṭhapanāti abhisaṅkharaṇā, pāsādikabhāvakaraṇanti vuttaṃ hoti. Bhākuṭikāti padhānapurimaṭṭhitabhāvadassanena bhākuṭikaraṇaṃ, mukhasaṅkocoti vuttaṃ hoti. Bhākuṭikaraṇaṃ sīlamassāti bhākuṭiko. Bhākuṭikassa bhāvo bhākuṭiyaṃ. Kuhanāti vimhāpanā. Kuhassa āyanā kuhāyanā. Kuhitassa bhāvo kuhitattanti.

于此，“受用资具所成”者，谓名为“受用资具”，或以受用资具所成。“近处低语”者，谓在近旁言说。“或威仪”者，谓四威仪。“安置”者，谓放置，或恭敬地放置。“放置”者，谓放置之方式。“矫饰”者，谓整治，即是说，令其生起端严之态。“颦眉”者，谓以显示为精勤所折伏之貌而颦眉，即是说，收敛面容。以颦眉为常业者，是为“颦眉者”。颦眉者之状态，是为“颦眉之态”。“欺骗”者，谓令人惊奇。欺骗之来源，是为“欺骗之行”。已欺骗者之状态，是为“欺骗之性”。

Lapanāniddese ālapanāti vihāraṃ āgate manusse disvā ‘‘kimatthāya bhonto āgatā, kiṃ bhikkhū nimantituṃ, yadi evaṃ gacchatha re, ahaṃ pacchato pattaṃ gahetvā āgacchāmī’’ti evaṃ āditova lapanā. Atha vā attānaṃ upanetvā ‘‘ahaṃ tisso, mayi rājā pasanno, mayi asuko ca asuko ca rājamahāmatto pasanno’’ti evaṃ attupanāyikā lapanā ālapanā. Lapanāti puṭṭhassa sato vuttappakārameva lapanaṃ. Sallapanāti gahapatikānaṃ ukkaṇṭhane bhītassa okāsaṃ datvā datvā suṭṭhu lapanā. Ullapanāti mahākuṭumbiko mahānāviko mahādānapatīti evaṃ uddhaṃ katvā lapanā. Samullapanāti sabbatobhāgena uddhaṃ katvā lapanā.

在“言说”(lapanā)的解释(niddesa)中，“主动攀谈”(ālapanā)是指：看见有人来到寺院，便主动上前说道：“诸位为何而来？是想邀请比丘吗？若是如此，你们先去，我随后拿了钵就来。”像这样（在未被询问时）首先开口言说。或者，引荐自己说：“我是帝须(Tisso)，国王对我有信心，某某与某某大臣也对我有信心。”像这样引荐自己的言说，即是“主动攀谈”。“言说”(lapanā)是指：被问到时，才以前述方式言说。“善巧交谈”(sallapanā)是指：因担心在家人感到厌烦，而一再给予（对方）说话的机会，善巧地反复交谈。“吹捧”(ullapanā)是指：称呼他人为“大富长者”、“大船主”、“大施主”，像这样抬高对方的言说。“四处吹捧”(samullapanā)是指：从各方面抬高对方的言说。

Unnahanāti ‘‘upāsakā pubbe īdise kāle navadānaṃ detha, idāni kiṃ na dethā’’ti evaṃ yāva ‘‘dassāma, bhante, okāsaṃ na labhāmā’’tiādīni vadanti, tāva uddhaṃ uddhaṃ nahanā, veṭhanāti vuttaṃ hoti. Atha vā ucchuhatthaṃ [Pg.27] disvā ‘‘kuto ābhataṃ upāsakā’’ti pucchati. Ucchukhettato, bhanteti. Kiṃ tattha ucchu madhuranti. Khāditvā, bhante, jānitabbanti. ‘‘Na, upāsaka, bhikkhussa ucchuṃ dethā’’ti vattuṃ vaṭṭatīti. Yā evarūpā nibbeṭhentassāpi veṭhanakathā, sā unnahanā. Sabbatobhāgena punappunaṃ unnahanā samunnahanā.

“缠缚”(unnahanā)是指：不断地追问，例如说：“诸优婆塞(upāsaka)，往年此时你们都布施新谷，今年为何不布施了呢？”直到他们回答：“尊者，我们会布施的，只是还没得到机会。”像这样层层进逼的言说，即是缠缚，亦可称为“缠绕”。又或者，看见有人手持甘蔗，便问：“优婆塞，从何处得来？”（答：）“尊者，从甘蔗田得来。”又问：“那里的甘蔗甜吗？”（答：）“尊者，尝了便知。”（比丘便说：）“优婆塞啊，（我）对比丘说‘请布施甘蔗’是不合适的。”像这样，即使对方试图摆脱，仍能将其缠住的话语，即是“缠缚”。从各方面反复地缠缚，即是“遍缠缚”(samunnahanā)。

Ukkācanāti ‘‘etaṃ kulaṃ maṃyeva jānāti. Sace ettha deyyadhammo uppajjati, mayhameva detī’’ti evaṃ ukkhipitvā kācanā ukkācanā, uddīpanāti vuttaṃ hoti. Telakandarikavatthu cettha vattabbaṃ. Sabbatobhāgena pana punappunaṃ ukkācanā samukkācanā.

“标榜”(ukkācanā)是指：吹捧宣扬说：“这家人只认得我。如果他们家有什么可布施之物，只会布施给我。”像这样抬高（信众）而宣说，即是“标榜”，亦可称为“彰显”。此处应述说“油瓶女的故事”(Telakandarikavatthu)。从各方面反复地标榜，即是“遍处标榜”(samukkācanā)。

Anuppiyabhāṇitāti saccānurūpaṃ dhammānurūpaṃ vā anapaloketvā punappunaṃ piyabhaṇanameva. Cāṭukamyatāti nīcavuttitā attānaṃ heṭṭhato heṭṭhato ṭhapetvā vattanaṃ. Muggasūpyatāti muggasūpasadisatā. Yathā hi muggesu paccamānesu kocideva na paccati, avasesā paccanti, evaṃ yassa puggalassa vacane kiñcideva saccaṃ hoti, sesaṃ alīkaṃ, ayaṃ puggalo muggasūpyoti vuccati. Tassa bhāvo muggasūpyatā. Pāribhaṭyatāti pāribhaṭyabhāvo. Yo hi kuladārake dhāti viya aṅkena vā khandhena vā paribhaṭati, dhāretīti attho. Tassa paribhaṭassa kammaṃ pāribhaṭyuṃ. Pāribhaṭyassa bhāvo pāribhaṭyatāti.

说悦人语(Anuppiyabhāṇitā)是指不顾及真实或法，只是反复说悦耳的话。谄媚(Cāṭukamyatā)是指卑贱的行为，即把自己置于低下的言行。豆羹性(Muggasūpyatā)是指如豆羹一般。犹如煮豆时，只有极少数煮不熟，其余的都煮熟了；同样，若某个人的言语中只有少许真实，其余皆为虚妄，此人便被称为“如豆羹者”。其状态即是豆羹性。当保姆(Pāribhaṭyatā)是指如保姆的状态。即像保姆一样，用臂弯或肩膀携带在家人的孩子，意思是“携带”。此携带者的行为即是“照料”(pāribhaṭya)，“照料”的状态即是“当保姆”(pāribhaṭyatā)。

Nemittikatāniddese nimittanti yaṃkiñci paresaṃ paccayadānasaññājanakaṃ kāyavacīkammaṃ. Nimittakammanti khādanīyaṃ gahetvā gacchante disvā ‘‘kiṃ khādanīyaṃ labhitthā’’tiādinā nayena nimittakaraṇaṃ. Obhāsoti paccayapaṭisaṃyuttakathā. Obhāsakammanti vacchapālake disvā ‘‘kiṃ ime vacchā khīragovacchā udāhu takkagovacchā’’ti pucchitvā ‘‘khīragovacchā, bhante’’ti vutte ‘‘na khīragovacchā, yadi khīragovacchā siyuṃ, bhikkhūpi khīraṃ labheyyu’’nti evamādinā nayena tesaṃ dārakānaṃ mātāpitūnaṃ nivedetvā khīradāpanādikaṃ obhāsakaraṇaṃ. Sāmantajappāti samīpaṃ katvā jappanaṃ. Kulūpakabhikkhu vatthu cettha vattabbaṃ.

在“作相”(Nemittikatā)的解释(niddesa)中：所谓的相(nimitta)，是指任何能引起他人布施之念的身、语行为。作相的行为(Nimittakamma)，是指例如见到有人拿着嚼食(khādanīya)走过，便以“得到什么嚼食了吗？”等方式来示意。暗示(obhāsa)，是指与资具有关的言说。暗示的行为(Obhāsakamma)，是指例如看到牧童便问：“这些是乳牛犊，还是酪浆牛犊？”当被告知：“尊者，是乳牛犊”时，便说：“它们不可能是乳牛犊，如果真是乳牛犊，比丘们也能得到牛乳了。”以此等方式向那些孩子的父母暗示，以令其布施牛乳等。旁敲侧击(Sāmantajappa)，是指围绕着（想要的东西）说。此处应讲述亲近俗家比丘(Kulūpaka bhikkhu)的故事(vatthu)。

Kulūpako [Pg.28] kira bhikkhu bhuñjitukāmo gehaṃ pavisitvā nisīdi. Taṃ disvā adātukāmā gharaṇī ‘‘taṇḍulā natthī’’ti bhaṇantī taṇḍule āharitukāmā viya paṭivissakagharaṃ gatā. Bhikkhupi antogabbhaṃ pavisitvā olokento kavāṭakoṇe ucchuṃ, bhājane guḷaṃ, piṭake loṇamacchaphāle, kumbhiyaṃ taṇḍule, ghaṭe ghataṃ disvā nikkhamitvā nisīdi. Gharaṇī ‘‘taṇḍule nālattha’’nti āgatā. Bhikkhu ‘‘upāsike ‘ajja bhikkhā na sampajjissatī’ti paṭikacceva nimittaṃ addasa’’nti āha. Kiṃ, bhanteti. Kavāṭakoṇe nikkhittaṃ ucchuṃ viya sappaṃ addasaṃ, ‘taṃ paharissāmī’ti olokento bhājane ṭhapitaṃ guḷapiṇḍaṃ viya pāsāṇaṃ, leḍḍukena pahaṭena sappena kataṃ piṭake nikkhittaloṇamacchaphālasadisaṃ phaṇaṃ, tassa taṃ leḍḍuṃ ḍaṃsitukāmassa kumbhiyā taṇḍulasadise dante, athassa kupitassa ghaṭe pakkhittaghatasadisaṃ mukhato nikkhamantaṃ visamissakaṃ kheḷanti. Sā ‘‘na sakkā muṇḍakaṃ vañcetu’’nti ucchuṃ datvā odanaṃ pacitvā ghataguḷamacchehi saddhiṃ sabbaṃ adāsīti. Evaṃ samīpaṃ katvā jappanaṃ sāmantajappāti veditabbaṃ. Parikathāti yathā taṃ labhati tassa parivattetvā kathananti.

据说，一位常到俗家走动的比丘想吃东西，便进入一户人家坐下。女主人看见他，不想布施，便说：“没有米了。”然后像要去邻居家取米似的出门了。那比丘也进入内室查看，看见门角有甘蔗，罐里有糖块，篮里有咸鱼片，瓮里有米，缸里有酥油，之后便出来坐着。女主人回来说：“没拿到米。”比丘说：“优婆夷，我早就见到一个预兆，知道今天得不到斋食了。”她问：“尊者，是什么预兆呢？”比丘回答：“我看见一条蛇，就像门角的甘蔗。我想打它时，又看见一块石头，就像罐子里的糖块。被那石头击中的蛇展开了头罩，那头罩就像篮子里的咸鱼片。那蛇想咬石头，我看见它的牙齿就像瓮里的米。然后，那愤怒的蛇口中流出混着毒液的唾沫，就像缸里的酥油。”那女主人心想：“这光头骗不了。”于是给了他甘蔗，煮了饭，连同酥油、糖块和鱼干一起，把所有东西都供养了。像这样，围绕着（所求之物）旁敲侧击地言说，当知为“旁说”(sāmantajappa)。所谓“绕说”(parikathā)，则是为了得到那东西而反复兜圈子说。

Nippesikatāniddese akkosanāti dasahi akkosavatthūhi akkosanaṃ. Vambhanāti paribhavitvā kathanaṃ. Garahaṇāti assaddho appasannotiādinā nayena dosāropanā. Ukkhepanāti mā etaṃ ettha kathethāti vācāya ukkhipanaṃ. Sabbatobhāgena savatthukaṃ sahetukaṃ katvā ukkhepanā samukkhepanā. Atha vā adentaṃ disvā ‘‘aho dānapatī’’ti evaṃ ukkhipanaṃ ukkhepanā. Mahādānapatīti evaṃ suṭṭhu ukkhepanā samukkhepanā. Khipanāti kiṃ imassa jīvitaṃ bījabhojinoti evaṃ uppaṇḍanā. Saṃkhipanāti kiṃ imaṃ adāyakoti bhaṇatha, yo niccakālaṃ sabbesampi natthīti vacanaṃ detīti suṭṭhutaraṃ uppaṇḍanā. Pāpanāti adāyakattassa avaṇṇassa vā pāpanaṃ. Sabbatobhāgena pāpanā sampāpanā. Avaṇṇahārikāti evaṃ me avaṇṇabhayāpi dassatīti gehato gehaṃ gāmato gāmaṃ janapadato janapadaṃ avaṇṇaharaṇaṃ. Parapiṭṭhimaṃsikatāti purato madhuraṃ bhaṇitvā parammukhe avaṇṇabhāsitā. Esā hi abhimukhaṃ oloketuṃ [Pg.29] asakkontassa parammukhānaṃ piṭṭhimaṃsaṃ khādanamiva hoti, tasmā parapiṭṭhimaṃsikatāti vuttā. Ayaṃ vuccati nippesikatāti ayaṃ yasmā veḷupesikāya viya abbhaṅgaṃ parassa guṇaṃ nippeseti nipuñchati, yasmā vā gandhajātaṃ nipisitvā gandhamagganā viya paraguṇe nipisitvā vicuṇṇetvā esā lābhamagganā hoti, tasmā nippesikatāti vuccatīti.

在“贬抑”(Nippesikatā)的解释中，“恶口”(Akkosana)是指以十种辱骂事由进行辱骂。“讥讽”(Vambhanā)即轻蔑地说。“指责”(Garahaṇā)是以“无信、不净信”等方式归咎过失。“黜置”(Ukkhepanā)即用言语排斥说：“不要在此提及此人”。全面地、有事由、有原因地进行排斥，称为“彻底黜置”(Samukkhepanā)。或者，见到不布施的人而说：“啊，施主！”，如此吹捧是“吹捧”(Ukkhepanā)。说：“大施主！”，如此极力吹捧是“极力吹捧”(Samukkhepanā)。“讥刺”(Khipanā)即是嘲弄，譬如说：“此食谷者，其生何益？”。“彻底讥刺”(Saṃkhipanā)是更进一步的嘲弄，譬如说：“为何说此人不布施？他不是恒常对所有人‘布施’‘没有’这句话吗？”。“令至”(Pāpanā)即令其陷入不布施或恶评的状态。全面地令其陷入，称为“彻底令至”(Sampāpanā)。“传恶”(Avaṇṇahārikā)是期望“他会因害怕恶名而布施给我”，如此从一家到一家、从一村到一村、从一国到一国地传播恶评。“食背肉”(Parapiṭṭhimaṃsikatā)是当面甜言蜜语，背后说人坏话。此举实如不敢正视他人者，啃食转身之人的背肉，故称为“食背肉”。此等皆称为“贬抑”(Nippesikatā)。因为，此举犹如以竹片刮除、抹去涂在身上的油膏一般，刮除、抹去他人的功德；又或如为求得香气而研磨香料一般，为求得利养而研磨、粉碎他人的功德，是故称为“贬抑”。

Lābhena lābhaṃ nijigīsanatāniddese nijigīsanatāti magganā. Ito laddhanti imamhā gehā laddhaṃ. Amutrāti amukamhi gehe. Eṭṭhīti icchanā. Gaveṭṭhīti magganā. Pariyeṭṭhīti punappunaṃ magganā. Ādito paṭṭhāya laddhaṃ laddhaṃ bhikkhaṃ tatra tatra kuladārakānaṃ datvā ante khīrayāguṃ labhitvā gatabhikkhuvatthu cettha kathetabbaṃ. Esanātiādīni eṭṭhiādīnameva vevacanāni, tasmā eṭṭhīti esanā. Gaveṭṭhīti gavesanā, pariyeṭṭhīti pariyesanā. Iccevamettha yojanā veditabbā. Ayaṃ kuhanādīnaṃ attho.

在“以利求利”(Lābhena lābhaṃ nijigīsanatā)的解释(niddesa)中，“求”(nijigīsanatā)的意思是寻求。“此处得”(Ito laddhaṃ)是指从这个家庭得到。“彼处”(Amutrā)是指那个家庭。“希求”(Eṭṭhī)是意欲。“遍求”(Gaveṭṭhī)是寻找。“周求”(Pariyeṭṭhī)是反复寻找。在此，应讲述一则比丘的故事(vatthu)：他从第一家开始，将得到的每一份食物都给了那里的家中小孩，最后只得到乳粥而离去。“寻求”(Esanā)等词是“希求”(eṭṭhi)等词的同义词，因此“希求”就是“寻求”，“遍求”(gaveṭṭhī)就是“遍寻”(gavesanā)，“周求”(pariyeṭṭhī)就是“周寻”(pariyesanā)。应当如此理解这里的含义。这就是“诡诈”(Kuhanā)等词的意思。

Idāni evamādīnañca pāpadhammānanti ettha ādisaddena ‘‘yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvikaṃ kappenti. Seyyathidaṃ, aṅgaṃ, nimittaṃ, uppātaṃ, supinaṃ, lakkhaṇaṃ, mūsikacchinnaṃ, aggihomaṃ, dabbihoma’’nti (dī. ni. 1.21) ādinā nayena brahmajāle vuttānaṃ anekesaṃ pāpadhammānaṃ gahaṇaṃ veditabbaṃ. Iti yvāyaṃ imesaṃ ājīvahetu paññattānaṃ channaṃ sikkhāpadānaṃ vītikkamavasena, imesañca ‘‘kuhanā lapanā nemittikatā nippesikatā lābhena lābhaṃ nijigīsanatā’’ti evamādīnaṃ pāpadhammānaṃ vasena pavatto micchājīvo, yā tasmā sabbappakārāpi micchājīvā virati, idaṃ ājīvapārisuddhisīlaṃ. Tatrāyaṃ vacanattho. Etaṃ āgamma jīvantīti ājīvo. Ko so, paccayapariyesanavāyāmo. Pārisuddhīti parisuddhatā. Ājīvassa pārisuddhi ājīvapārisuddhi.

如今，于“以及诸如此类的恶法”一句中，“诸如此类”一词，当知是指如《梵网经》中所说：“又，某些沙门、婆罗门，食信施食已，却以种种畜生明(tiracchānavijjā)行邪命而活命。例如：相肢节(aṅga)、相预兆(nimitta)、相灾变(uppāta)、相梦(supina)、相身(lakkhaṇa)、相鼠啮(mūsikacchinna)、火供(aggihoma)、杓供(dabbihoma)……”(长部1.21)等，以此方式所含摄的多种恶法。如是，凡因违犯此等为活命而制的六种学处(sikkhāpada)，以及因“诡诈(kuhanā)、虚谈(lapanā)、示相(nemittikatā)、斥骂(nippesikatā)、以利求利(lābhena lābhaṃ nijigīsanatā)”等恶法而转起的邪命，于彼一切种类的邪命而行远离，此即是命清净戒(ājīvapārisuddhisīla)。于此有如是语义解释：依此而活命，故为“活命”(ājīva)。此为何？即是求资具的努力。“遍净”(Pārisuddhi)即是清净。活命的遍净，即是“命清净”(ājīvapārisuddhi)。

Paccayasannissitasīlaṃ

资具依止戒

18. Yaṃ panetaṃ tadanantaraṃ paccayasannissitasīlaṃ vuttaṃ, tattha paṭisaṅkhā yonisoti upāyena pathena paṭisaṅkhāya ñatvā, paccavekkhitvāti attho[Pg.30]. Ettha ca sītassa paṭighātāyātiādinā nayena vuttapaccavekkhaṇameva ‘‘yoniso paṭisaṅkhā’’ti veditabbaṃ. Tattha cīvaranti antaravāsakādīsu yaṃkiñci. Paṭisevatīti paribhuñjati, nivāseti vā pārupati vā. Yāvadevāti payojanāvadhiparicchedaniyamavacanaṃ, ettakameva hi yogino cīvarapaṭisevane payojanaṃ yadidaṃ sītassa paṭighātāyātiādi, na ito bhiyyo. Sītassāti ajjhattadhātukkhobhavasena vā bahiddhāutupariṇāmanavasena vā uppannassa yassa kassaci sītassa. Paṭighātāyāti paṭihananatthaṃ. Yathā sarīre ābādhaṃ na uppādeti, evaṃ tassa vinodanatthaṃ. Sītabbhāhate hi sarīre vikkhittacitto yoniso padahituṃ na sakkoti, tasmā sītassa paṭighātāya cīvaraṃ paṭisevitabbanti bhagavā anuññāsi. Esa nayo sabbattha. Kevalañhettha uṇhassāti aggisantāpassa. Tassa vanadāhādīsu sambhavo veditabbo. Ḍaṃsamakasavātātapasarīsapasamphassānanti ettha pana ḍaṃsāti ḍaṃsanamakkhikā, andhamakkhikātipi vuccanti. Makasā makasā eva. Vātāti sarajaarajādibhedā. Ātapoti sūriyātapo. Sarīsapāti ye keci sarantā gacchanti dīghajātikā sappādayo, tesaṃ daṭṭhasamphasso ca phuṭṭhasamphasso cāti duvidho samphasso, sopi cīvaraṃ pārupitvā nisinnaṃ na bādhati, tasmā tādisesu ṭhānesu tesaṃ paṭighātatthāya paṭisevati. Yāvadevāti puna etassa vacanaṃ niyatapayojanāvadhiparicchedadassanatthaṃ, hirikopīnapaṭicchādanañhi niyatapayojanaṃ, itarāni kadāci kadāci honti. Tattha hirikopīnanti taṃ taṃ sambādhaṭṭhānaṃ. Yasmiṃ yasmiñhi aṅge vivariyamāne hirī kuppati vinassati, taṃ taṃ hiriṃ kopanato hirikopīnanti vuccati. Tassa ca hirikopīnassa paṭicchādanatthanti hirikopīnapaṭicchādanatthaṃ. Hirikopīnaṃ paṭicchādanatthantipi pāṭho.

18. 再者，于其后所说的资具依止戒（paccayasannissitasīla）中，所谓“如理省察”（paṭisaṅkhā yoniso），意即以方法、途径省察而了知，也就是“审虑”的意思。于此，当知所谓的“如理省察”，即是以“为防护寒冷”等方式所述说的审虑。其中，“衣”（cīvara）是指下衣（antaravāsaka）等任何衣物。“受用”（paṭisevati）即是使用，或穿或披。“仅为”（yāvadeva）是限定目的范围的词语，因为对修行者而言，受用衣物的目的仅在于“为防护寒冷”等，并无更多。“寒冷”（sīta）是指由体内界（dhātu）不调或外界时节（utu）变化所生的任何寒冷。“为防护”（paṭighātāya）是为了防护之义，即为了消除它，以免身体生病。因为身体若为寒冷所侵，则心会散乱，无法如理精勤，因此世尊（bhagavā）允许为防护寒冷而受用衣物。此理亦通于一切。此处仅有的差别是：“热”（uṇha）是指火的热（aggisantāpa）。当知其可能发生于林火等情况。关于“虻、蚊、风、热及爬行类所触”（ḍaṃsamakasavātātapasarīsapasamphassa），其中“虻”（ḍaṃsa）是叮咬人的蝇，也称为盲蝇；“蚊”（makasa）就是蚊子；“风”（vāta）指有尘、无尘等差别之风；“热”（ātapa）是日晒；“爬行类”（sarīsapa）指一切爬行的长身种类，如蛇等。它们的接触有叮咬和碰触两种，披着衣坐者则不会受其困扰，因此在这些地方为了防护它们而受用衣物。再次说到“仅为”（yāvadeva），是为了显示固定的目的范围。因为遮蔽引生惭愧处（hirikopīna）是固定的目的，其他目的则是偶尔才有。其中，“引生惭愧处”（hirikopīna）是指那些隐秘的部位。因为任何部位在显露时，会使惭（hirī）动摇、毁坏，由于它会动摇惭，故称为“动摇惭者”（hirikopīna）。为了遮蔽此“动摇惭者”，即是“为遮蔽动摇惭者之故”（hirikopīnapaṭicchādanatthaṃ）。也有版本作“hirikopīnaṃ paṭicchādanatthaṃ”。

Piṇḍapātanti yaṃkiñci āhāraṃ. Yo hi koci āhāro bhikkhuno piṇḍolyena patte patitattā piṇḍapātoti vuccati. Piṇḍānaṃ vā pāto piṇḍapāto, tattha tattha laddhānaṃ bhikkhānaṃ sannipāto samūhoti vuttaṃ hoti. Neva davāyāti na gāmadārakādayo viya davatthaṃ, kīḷānimittanti vuttaṃ hoti. Na madāyāti na muṭṭhikamallādayo viya madatthaṃ, balamadanimittaṃ porisamadanimittañcāti vuttaṃ hoti. Na maṇḍanāyāti na antepurikavesiyādayo [Pg.31] viya maṇḍanatthaṃ, aṅgapaccaṅgānaṃ pīṇabhāvanimittanti vuttaṃ hoti. Na vibhūsanāyāti na naṭanaccakādayo viya vibhūsanatthaṃ, pasannacchavivaṇṇatānimittanti vuttaṃ hoti. Ettha ca neva davāyāti etaṃ mohūpanissayappahānatthaṃ vuttaṃ. Na madāyāti etaṃ dosūpanissayappahānatthaṃ. Na maṇḍanāya na vibhūsanāyāti etaṃ rāgūpanissayappahānatthaṃ. Neva davāya na madāyāti cetaṃ attano saṃyojanuppattipaṭisedhanatthaṃ. Na maṇḍanāya na vibhūsanāyāti etaṃ parassapi saṃyojanuppattipaṭisedhanatthaṃ. Catūhipi cetehi ayoniso paṭipattiyā kāmasukhallikānuyogassa ca pahānaṃ vuttanti veditabbaṃ.

所谓“堕食”(piṇḍapāta)，即是任何食物。因为任何食物，是比丘通过托钵(piṇḍolya)而落入钵中，故称为“堕食”。或为“食团”(piṇḍa)之“集合”(pāta)，故称“堕食”；此即是说，是在各处所得食物的汇集、聚合。所谓“不为嬉戏”(neva davāya)，即不像村童等为了嬉戏，此是说为了玩乐之故。“不为骄慢”(na madāya)，即不像拳师、摔跤手等为了骄慢，此是说为了体力之慢与男性之慢的缘故。“不为庄严”(na maṇḍanāya)，即不像宫女、妓女等为了庄严，此是说为了使肢体丰满之故。“不为美饰”(na vibhūsanāya)，即不像演员、舞者等为了美饰，此是说为了肤色光洁悦目之故。于此，说“不为嬉戏”，是为了断除痴的近因(upanissaya)；说“不为骄慢”，是为了断除嗔的近因；说“不为庄严，不为美饰”，是为了断除贪的近因。说“不为嬉戏，不为骄慢”，是为了阻止自身生起结缚(saṃyojana)；说“不为庄严，不为美饰”，是为了阻止他人生起结缚。当知，此四句皆是为了舍离非理之行(ayoniso paṭipatti)及耽于欲乐之行(kāmasukhallikānuyoga)而说。

Yāvadevāti vuttatthameva. Imassa kāyassāti etassa catumahābhūtikassa rūpakāyassa. Ṭhitiyāti pabandhaṭṭhitatthaṃ. Yāpanāyāti pavattiyā avicchedatthaṃ, cirakālaṭṭhitatthaṃ vā. Gharūpatthambhamiva hi jiṇṇagharasāmiko, akkhabbhañjanamiva ca sākaṭiko kāyassa ṭhitatthaṃ yāpanatthañcesa piṇḍapātaṃ paṭisevati, na davamadamaṇḍanavibhūsanatthaṃ. Apica ṭhitīti jīvitindriyassetaṃ adhivacanaṃ, tasmā imassa kāyassa ṭhitiyā yāpanāyāti ettāvatā etassa kāyassa jīvitindriyapavattāpanatthantipi vuttaṃ hotīti veditabbaṃ. Vihiṃsūparatiyāti vihiṃsā nāma jighacchā ābādhaṭṭhena. Tassā uparamatthampesa piṇḍapātaṃ paṭisevati, vaṇālepanamiva uṇhasītādīsu tappaṭikāraṃ viya ca. Brahmacariyānuggahāyāti sakalasāsanabrahmacariyassa ca maggabrahmacariyassa ca anuggahatthaṃ. Ayañhi piṇḍapātapaṭisevanapaccayā kāyabalaṃ nissāya sikkhattayānuyogavasena bhavakantāranittharaṇatthaṃ paṭipajjanto brahmacariyānuggahāya paṭisevati, kantāranittharaṇatthikā puttamaṃsaṃ (saṃ. ni. 2.63) viya, nadīnittharaṇatthikā kullaṃ (ma. ni. 1.240) viya, samuddanittharaṇatthikā nāvamiva ca.

“仅为……”(Yāvadeva)的意义，已如前文所述。“此身”即指这由四大(catumahābhūta)组成的色身(rūpakāya)。“维持”是为了持续存在。“延续”是为了使生命不断绝，或为了长久住世。犹如旧屋主人支撑破屋，或车夫给车轴涂油，行者受用食物是为了维持此身、使其延续，而非为了嬉戏(dava)、骄慢(mada)、装饰(maṇḍana)与庄严(vibhūsana)。此外，“维持”(ṭhiti)是命根(jīvitindriya)的同义词。因此，“为了此身的维持与延续”这句话，也应理解为意在“使此身的命根得以持续运转”。“为平息恼害”(vihiṃsūparatiyā)：所谓的“恼害”(vihiṃsā)，是指因病而生的饥饿。行者受用食物是为了平息此苦，犹如在伤口上涂药，或对治寒热等。“为资助梵行”(brahmacariyānuggahāya)，是为了资助全部的教法梵行(sāsanabrahmacariya)与道梵行(maggabrahmacariya)。实则，行者依靠受用食物所产生的体力，通过精勤修习三学(sikkhāttaya)以渡越有的旷野(bhavakantāra)，他是为了资助梵行而受用食物。犹如欲渡旷野者食子肉（《相应部》2.63），欲渡江河者用木筏（《中部》1.240），欲渡大海者用船只。

Itipurāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmīti etaṃ iminā piṇḍapātapaṭisevanena purāṇañca jighacchāvedanaṃ paṭihaṅkhāmi, navañca vedanaṃ aparimitabhojanapaccayaṃ āharahatthakaalaṃsāṭakatatravaṭṭakakākamāsakabhuttavamitakabrāhmaṇānaṃ aññataro viya na uppādessāmītipi paṭisevati, bhesajjamiva gilāno. Atha vā yā adhunā asappāyāparimitabhojanaṃ nissāya purāṇakammapaccayavasena uppajjanato purāṇavedanāti [Pg.32] vuccati. Sappāyaparimitabhojanena tassā paccayaṃ vināsento taṃ purāṇañca vedanaṃ paṭihaṅkhāmi. Yā cāyaṃ adhunā kataṃ ayuttaparibhogakammūpacayaṃ nissāya āyatiṃ uppajjanato navavedanāti vuccati. Yuttaparibhogavasena tassā mūlaṃ anibbattento taṃ navañca vedanaṃ na uppādessāmīti evampettha attho daṭṭhabbo. Ettāvatā yuttaparibhogasaṅgaho attakilamathānuyogappahānaṃ dhammikasukhāpariccāgo ca dīpito hotīti veditabbo.

“我当断除旧受，不令新受生起。”即是说，以此受用食物，我当断除旧的饥饿之受，亦不令缘于无节制饮食而有的新受生起，不像某些婆罗门中的任何一类：食至须人拉手、食至腹胀难系衣、食至饱腹倒卧、食至乌鸦可啄食、或食至呕吐。这就像病人服用药物一样。又或者，凡是现在缘于不适宜、无节制的饮食，并依过去业力而生起的感受，被称为“旧受”。我当以适宜、适量的饮食来消除它的因缘，从而断除那旧受。凡是缘于现在所造不当受用之业的积集，并将在未来生起的感受，被称为“新受”。我当以正当的受用方式，不令它的根源产生，从而不令那新受生起。于此，其义理应如是了知。至此，当知已阐明了摄持正当的受用、断除自我折磨的苦行，以及不舍弃如法之乐。

Yātrā ca me bhavissatīti parimitaparibhogena jīvitindriyupacchedakassa iriyāpathabhañjakassa vā parissayassa abhāvato cirakālagamanasaṅkhātā yātrā ca me bhavissati imassa paccayāyattavuttino kāyassātipi paṭisevati, yāpyarogī viya tappaccayaṃ. Anavajjatā ca phāsuvihāro cāti ayuttapariyesanapaṭiggahaṇaparibhogaparivajjanena anavajjatā, parimitaparibhogena phāsuvihāro. Asappāyāparimitaparibhogapaccayā aratitandīvijambhitā. Viññūgarahādidosābhāvena vā anavajjatā, sappāyaparimitabhojanapaccayā kāyabalasambhavena phāsuvihāro. Yāvadatthaudarāvadehakabhojanaparivajjanena vā seyyasukhapassasukhamiddhasukhānaṃ pahānato anavajjatā, catupañcālopamattaūnabhojanena catuiriyāpathayogyabhāvapaṭipādanato phāsuvihāro ca me bhavissatītipi paṭisevati. Vuttampi hetaṃ –

“‘我的生命行持将会持续。’如此思惟而受用：通过有节制地受用，没有了能切断命根或破坏威仪的危险，因此，对于这个依赖资具而存续的色身，我名为‘长时行进’的生命行持将会持续。犹如病人服用对治其疾病的药物。‘并且无过失与安乐住。’如此思惟而受用：通过避免不如理的寻求、领受与受用，而有无过失；通过有节制地受用，而有安乐住。或者，由于没有因受用不适宜、过量的食物而导致的不乐、昏沉、呵欠、为智者所呵责等过失，故为无过失；由于受用适宜、有节制的食物而产生身力，故为安乐住。或者，通过避免随心所欲饱食，舍离卧乐、侧卧乐与睡眠乐，故为无过失；通过少食四五口，成就适合四威仪的状态，故有安乐住。诚如所言：

‘‘Cattāro pañca ālope, abhutvā udakaṃ pive;

Alaṃ phāsuvihārāya, pahitattassa bhikkhuno’’ti. (theragā. 983);

“尚余四五口（未食），即应饮水；于精勤比丘，此足以安乐住。”（《长老偈》983）

Ettāvatā ca payojanapariggaho majjhimā ca paṭipadā dīpitā hotīti veditabbā.

至此，当知已阐明受用之目的与中道。

Senāsananti senañca āsanañca. Yattha yattha hi seti vihāre vā aḍḍhayogādimhi vā, taṃ senaṃ. Yattha yattha āsati nisīdati, taṃ āsanaṃ. Taṃ ekato katvā senāsananti vuccati. Utuparissayavinodanapaṭisallānārāmatthanti parisahanaṭṭhena utuyeva utuparissayo. Utuparissayassa [Pg.33] vinodanatthañca paṭisallānārāmatthañca. Yo sarīrābādhacittavikkhepakaro asappāyo utu senāsanapaṭisevanena vinodetabbo hoti, tassa vinodanatthaṃ ekībhāvasukhatthañcāti vuttaṃ hoti. Kāmañca sītapaṭighātādināva utuparissayavinodanaṃ vuttameva. Yathā pana cīvarapaṭisevane hirikopīnapaṭicchādanaṃ niyatapayojanaṃ, itarāni kadāci kadāci bhavantīti vuttaṃ, evamidhāpi niyataṃ utuparissayavinodanaṃ sandhāya idaṃ vuttanti veditabbaṃ. Atha vā ayaṃ vuttappakāro utu utuyeva. Parissayo pana duvidho pākaṭaparissayo ca, paṭicchannaparissayo ca (mahāni. 5). Tattha pākaṭaparissayo sīhabyagghādayo. Paṭicchannaparissayo rāgadosādayo. Ye yattha apariguttiyā ca asappāyarūpadassanādinā ca ābādhaṃ na karonti, taṃ senāsanaṃ evaṃ jānitvā paccavekkhitvā paṭisevanto bhikkhu paṭisaṅkhā yoniso senāsanaṃ utuparissayavinodanatthaṃ paṭisevatīti veditabbo.

“卧坐具（senāsana）”是指卧具（sena）与坐具（āsana）。凡于寺院（vihāra）或半覆舍（aḍḍhayoga）等处躺卧，该处即是卧具；凡于彼处安坐，该处即是坐具。合此二者，称为“卧坐具”。“为消除季节之险及乐于宴坐（paṭisallāna）”一句，其义为：因其具有侵扰的特性，季节（utu）本身即是季节之险（utuparissaya）。（受用卧坐具）是为了消除季节之险，也是为了乐于宴坐。凡导致身体病患、心识散乱的不宜季节，应通过受用卧坐具来消除。经中如此说，是为了消除此季节，也是为了独住之乐。诚然，通过防护寒冷等方式来消除季节之险，此义虽已述及，但譬如在受用衣时，遮蔽私处（hirikopīna）是其恒常的用途，而其他用途则时有时无；同样地，此处也应了知，这是针对（受用卧坐具）恒常能消除季节之险的用途而说。又或者，上述所说的季节（utu）仅是季节而已，而险难（parissaya）则有两种：明显的险难与隐藏的险难（《大义释》5）。其中，明显的险难是狮子、老虎等；隐藏的险难是贪、瞋等。比丘了知并省察此卧坐具，于其中，诸险难不因防护不周或见不当色等而造成危害，然后受用。当知此比丘即是如理思惟，为消除不宜季节与诸险难而受用卧坐具。

Gilānapaccayabhesajjaparikkhāranti ettha rogassa paṭiayanaṭṭhena paccayo, paccanīkagamanaṭṭhenāti attho. Yassa kassaci sappāyassetaṃ adhivacanaṃ. Bhisakkassa kammaṃ tena anuññātattāti bhesajjaṃ. Gilānapaccayova bhesajjaṃ gilānapaccayabhesajjaṃ, yaṃkiñci gilānassa sappāyaṃ bhisakkakammaṃ telamadhuphāṇitādīti vuttaṃ hoti. Parikkhāroti pana ‘‘sattahi nagaraparikkhārehi suparikkhataṃ hotī’’ti (a. ni. 7.67) ādīsu parivāro vuccati. ‘‘Ratho sīlaparikkhāro, jhānakkho cakkavīriyo’’ti (saṃ. ni. 5.4) ādīsu alaṅkāro. ‘‘Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā’’ti (ma. ni. 1.191-192) ādīsu sambhāro. Idha pana sambhāropi parivāropi vaṭṭati. Tañhi gilānapaccayabhesajjaṃ jīvitassa parivāropi hoti, jīvitanāsakābādhuppattiyā antaraṃ adatvā rakkhaṇato sambhāropi. Yathā ciraṃ pavattati, evamassa kāraṇabhāvato, tasmā parikkhāroti vuccati. Evaṃ gilānapaccayabhesajjañca taṃ parikkhāro cāti gilānapaccayabhesajjaparikkhāro. Taṃ gilānapaccayabhesajjaparikkhāraṃ. Gilānassa yaṃkiñci sappāyaṃ bhisakkānuññātaṃ telamadhuphāṇitādi jīvitaparikkhāranti vuttaṃ hoti. Uppannānanti [Pg.34] jātānaṃ bhūtānaṃ nibbattānaṃ. Veyyābādhikānanti ettha byābādhoti dhātukkhobho, taṃsamuṭṭhānā ca kuṭṭhagaṇḍapīḷakādayo. Byābādhato uppannattā veyyābādhikā. Vedanānanti dukkhavedanā akusalavipākavedanā. Tāsaṃ veyyābādhikānaṃ vedanānaṃ. Abyābajjhaparamatāyāti niddukkhaparamatāya. Yāva taṃ dukkhaṃ sabbaṃ pahīnaṃ hoti tāvāti attho.

“病缘医药资具(gilānapaccayabhesajjaparikkhāra)”。于此，“缘(paccaya)”是因其对治疾病之义，即对抗之义。这是对任何适宜之物的同义词。医者所为，因彼所许，故为“医药(bhesajja)”。病人之缘即是医药，故为“病缘医药(gilānapaccayabhesajja)”，指一切对病人适宜、医者所为之物，如油、蜜、糖浆(phāṇita)等。而“资具(parikkhāra)”一词，在“以七种城防卫物善加防护”等句中，意为“防护物(parivāra)”；在“戒为车饰，禅定为轴”等句中，意为“装饰(alaṅkāra)”；在“出家者应筹集活命资具”等句中，意为“必需品(sambhāra)”。于此，则“必需品”与“防护物”二义皆适用。因为该病缘医药，从不给致命疾病可乘之机而保护生命的角度，是生命的“防护物”；从作为使生命长久持续的因缘的角度，是生命的“必需品”。因此称为“资具”。如此，既是病缘医药，又是资具，故为“病缘医药资具”。此即是说，病人适宜、医者所许的油、蜜、糖浆等活命资具。“已生(uppanna)”指已出生、已存在、已形成者。“恼害性(veyyābādhika)”，于此，“恼害(byābādha)”指四大失调，以及由其生起的麻风(kuṭṭha)、痈(gaṇḍa)、疮(pīḷaka)等。因从恼害而生，故为“恼害性”。“受(vedanā)”即苦受，不善果报之受。那些恼害性之受。“以不恼害为最上(abyābajjhaparamatā)”即以至极无苦为究竟。意思是直到此苦完全断除。

Evamidaṃ saṅkhepato paṭisaṅkhā yoniso paccayaparibhogalakkhaṇaṃ paccayasannissitasīlaṃ veditabbaṃ. Vacanattho panettha – cīvarādayo hi yasmā te paṭicca nissāya paribhuñjamānā pāṇino ayanti pavattanti, tasmā paccayāti vuccanti. Te paccaye sannissitanti paccayasannissitaṃ.

如是，应简略了知，此以如理省察受用资具为相的戒，即是资具依止戒（paccayasannissitasīla）。此中词义为：由于有情依靠、依止、受用衣服等物而得以存续，故称之为“资具”（paccaya）。依止于彼等资具，故名“资具依止”。

Catupārisuddhisampādanavidhi

四遍清净成就法

19. Evametasmiṃ catubbidhe sīle saddhāya pātimokkhasaṃvaro sampādetabbo. Saddhāsādhano hi so, sāvakavisayātītattā sikkhāpadapaññattiyā. Sikkhāpadapaññattiyācanapaṭikkhepo cettha nidassanaṃ. Tasmā yathā paññattaṃ sikkhāpadaṃ anavasesaṃ saddhāya samādiyitvā jīvitepi apekkhaṃ akarontena sādhukaṃ sampādetabbaṃ. Vuttampi hetaṃ –

19. 于此四种戒中，当以信成就波罗提木叉律仪。此律仪实以信为成就之因，因学处（sikkhāpada）的制定超越了声闻的境界。于此，拒绝制定学处之请求即是明证。是故，当以信毫无遗余地受持所制定的学处，乃至不顾生命，善为圆满。诚如所言：

‘‘Kikīva aṇḍaṃ camarīva vāladhiṃ,Piyaṃva puttaṃ nayanaṃva ekakaṃ;

Tatheva sīlaṃ anurakkhamānakā,Supesalā hotha sadā sagāravā’’ti.

“如雉鸡护卵，如犛牛护尾，如母护爱子，如人护独眼；汝等护戒亦复如是，常当良善而恭敬。”

Aparampi vuttaṃ – ‘‘evameva kho pahārāda yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ, taṃ mama sāvakā jīvitahetupi nātikkamantī’’ti (a. ni. 8.19). Imasmiṃ ca panatthe aṭaviyaṃ corehi baddhatherānaṃ vatthūni veditabbāni.

另有说：“巴哈罗达（Pahārāda），我为声闻弟子们所制定的学处，我的声闻弟子们即使为了生命也不会违犯。”（增支部8.19）关于此义，当知林中诸长老为盗贼所缚的故事。

Mahāvattaniaṭaviyaṃ kira theraṃ corā kāḷavallīhi bandhitvā nipajjāpesuṃ. Thero yathānipannova sattadivasāni vipassanaṃ vaḍḍhetvā anāgāmiphalaṃ pāpuṇitvā tattheva kālaṃ katvā brahmaloke nibbatti.

据说，在大跋陀尼林（Mahāvattaniaṭaviya）中，有盗贼用黑藤捆缚一位长老，令其躺下。长老保持躺卧之姿七日，增长观（vipassanā），证得不还果，即于彼处命终，投生梵天界。

Aparampi [Pg.35] theraṃ tambapaṇṇidīpe pūtilatāya bandhitvā nipajjāpesuṃ. So vanadāhe āgacchante valliṃ acchinditvāva vipassanaṃ paṭṭhapetvā samasīsī hutvā parinibbāyi. Dīghabhāṇakaabhayatthero pañcahi bhikkhusatehi saddhiṃ āgacchanto disvā therassa sarīraṃ jhāpetvā cetiyaṃ kārāpesi. Tasmā aññopi saddho kulaputto –

另有一位长老在铜鍱洲（Tambapaṇṇidīpa）被臭藤捆缚，令其躺卧。当林火烧来时，他未曾斩断藤蔓，而是发起观（vipassanā），成为等首者而般涅槃。长部诵者（Dīghabhāṇaka）无畏（Abhaya）长老与五百比丘同行，见到长老遗体，便将其火化并建塔。是故，其他有信心的良家子（kulaputta）亦当……

Pātimokkhaṃ visodhento, appeva jīvitaṃ jahe;

Paññattaṃ lokanāthena, na bhinde sīlasaṃvaraṃ.

清净波罗提木叉时，宁可舍弃生命；世尊所制定的戒律仪，不应毁犯。

Yathā ca pātimokkhasaṃvaro saddhāya, evaṃ satiyā indriyasaṃvaro sampādetabbo. Satisādhano hi so, satiyā adhiṭṭhitānaṃ indriyānaṃ abhijjhādīhi ananvāssavanīyato. Tasmā ‘‘varaṃ, bhikkhave, tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya cakkhundriyaṃ sampalimaṭṭhaṃ, na tveva cakkhuviññeyyesu rūpesu anubyañjanaso nimittaggāho’’ti (saṃ. ni. 4.235) ādinā nayena ādittapariyāyaṃ samanussaritvā rūpādīsu visayesu cakkhudvārādipavattassa viññāṇassa abhijjhādīhi anvāssavanīyaṃ nimittādiggāhaṃ asammuṭṭhāya satiyā nisedhentena esa sādhukaṃ sampādetabbo. Evaṃ asampādite hi etasmiṃ pātimokkhasaṃvarasīlampi anaddhaniyaṃ hoti aciraṭṭhitikaṃ, asaṃvihitasākhāparivāramiva sassaṃ. Haññate cāyaṃ kilesacorehi, vivaṭadvāro viya gāmo parassa hārīhi. Cittañcassa rāgo samativijjhati, ducchannamagāraṃ vuṭṭhi viya. Vuttampi hetaṃ –

正如波罗提木叉律仪依靠信心，根律仪也应当以正念来圆满。因为正念是它的助成，诸根安住于正念时，便不会被贪等所侵袭。因此，应当忆念“诸比丘，宁可以炽燃、燃烧、发光的烧红铁棒刺入眼根，也不应在眼识所识知的色法上，执取随好相”(相应部4.235)等《炽燃经》的教导，以不失念，禁止在色等境界中，于眼门等生起的识，被贪等所染污而取相，以此善巧圆满根律仪。若不如此圆满，则波罗提木叉律仪戒也会变得不长久、不久住，如同没有围篱的庄稼。他会被烦恼之贼所侵害，如同门户洞开的村庄被掠夺者侵入。贪欲也会穿透他的心，如同雨水渗入屋顶破漏的房屋。如是说：

‘‘Rūpesu saddesu atho rasesu,Gandhesu phassesu ca rakkha indriyaṃ;

Ete hi dvārā vivaṭā arakkhitā,Hananti gāmaṃva parassa hārino’’.

于色、声、香、味、触，当守护根门；此等门户若敞开无护，便会加害，犹如盗贼加害村庄。

‘‘Yathā agāraṃ ducchannaṃ, vuṭṭhī samativijjhati;

Evaṃ abhāvitaṃ cittaṃ, rāgo samativijjhatī’’ti. (dha. pa. 13);

犹如屋顶覆盖不善，雨水即能穿透；如是于心不修习，贪欲即能穿透。

Sampādite pana tasmiṃ pātimokkhasaṃvarasīlampi addhaniyaṃ hoti ciraṭṭhitikaṃ, susaṃvihitasākhāparivāramiva sassaṃ. Na haññate cāyaṃ kilesacorehi[Pg.36], susaṃvutadvāro viya gāmo parassa hārīhi. Na cassa cittaṃ rāgo samativijjhati, succhannamagāraṃ vuṭṭhi viya. Vuttampi cetaṃ –

若能圆满此根律仪，则波罗提木叉律仪戒也能长久、久住，如同有良好围篱的庄稼。他不会被烦恼之贼所侵害，如同门户紧闭的村庄不被掠夺者侵入。贪欲不会穿透他的心，如同雨水不会穿透覆盖良好的房屋。如是说：

‘‘Rūpesu saddesu atho rasesu,Gandhesu phassesu ca rakkha indriyaṃ;

Ete hi dvārā pihitā susaṃvutā,Na hanti gāmaṃva parassa hārino’’.

于色、声、香、味、触，当守护诸根；此等门户若关闭且善守护，则（烦恼）不能侵害，犹如盗匪不侵害村庄。

‘‘Yathā agāraṃ succhannaṃ, vuṭṭhī na samativijjhati;

Evaṃ subhāvitaṃ cittaṃ, rāgo na samativijjhatī’’ti. (dha. pa. 14);

犹如屋顶严密的房屋，雨水不会穿透；如是善修习的心，贪欲不会穿透。

Ayaṃ pana atiukkaṭṭhadesanā.

然而，此为至高教法。

Cittaṃ nāmetaṃ lahuparivattaṃ, tasmā uppannaṃ rāgaṃ asubhamanasikārena vinodetvā indriyasaṃvaro sampādetabbo, adhunāpabbajitena vaṅgīsattherena viya.

此心轻快易变，因此当以不净作意去除已生起的贪欲，圆满根律仪，犹如新出家的梵耆沙(Vaṅgīsa)长老。

Therassa kira adhunāpabbajitassa piṇḍāya carato ekaṃ itthiṃ disvā rāgo uppajjati. Tato ānandattheraṃ āha –

据说，长老新出家时，于乞食途中见到一位女子而生起贪欲。于是，他对阿难长老说：

‘‘Kāmarāgena ḍayhāmi, cittaṃ me pariḍayhati;

Sādhu nibbāpanaṃ brūhi, anukampāya gotamā’’ti. (saṃ. ni. 1.212;

theragā. 1232);

“我为欲贪所焚烧，我心被烈焰焚烧；乔达摩，请慈悲为我宣说熄灭之法。”

Thero āha –

长老说：

‘‘Saññāya vipariyesā, cittaṃ te pariḍayhati;

Nimittaṃ parivajjehi, subhaṃ rāgūpasañhitaṃ;

Asubhāya cittaṃ bhāvehi, ekaggaṃ susamāhitaṃ. (saṃ. ni. 1.212;

theragā. 1233-1234);

“因想颠倒，你心被焚烧；当远离与贪欲相关的净相；当修不净观，令心专一善定。

‘‘Saṅkhāre parato passa, dukkhato no ca attato;

Nibbāpehi mahārāgaṃ, mā ḍayhittho punappuna’’nti. (saṃ. ni. 1.212);

“观诸行为他，是苦而非我；熄灭大贪，莫再被焚烧。”

Thero rāgaṃ vinodetvā piṇḍāya cari. Apica indriyasaṃvarapūrakena bhikkhunā kuraṇḍakamahāleṇavāsinā cittaguttattherena viya corakamahāvihāravāsinā mahāmittattherena viya ca bhavitabbaṃ. Kuraṇḍakamahāleṇe kira sattannaṃ buddhānaṃ abhinikkhamanacittakammaṃ manoramaṃ ahosi, sambahulā bhikkhū senāsanacārikaṃ āhiṇḍantā cittakammaṃ disvā ‘‘manoramaṃ, bhante[Pg.37], cittakamma’’nti āhaṃsu. Thero āha ‘‘atirekasaṭṭhi me, āvuso, vassāni leṇe vasantassa cittakammaṃ atthītipi na jānāmi, ajja dāni cakkhumante nissāya ñāta’’nti. Therena kira ettakaṃ addhānaṃ vasantena cakkhuṃ ummīletvā leṇaṃ na ullokitapubbaṃ. Leṇadvāre cassa mahānāgarukkhopi ahosi. Sopi therena uddhaṃ na ullokitapubbo. Anusaṃvaccharaṃ bhūmiyaṃ kesaranipātaṃ disvāvassa pupphitabhāvaṃ jānāti.

长老去除贪欲后，便去乞食。再者，比丘应当像住在拘兰陀大石窟(Kuraṇḍakamahāleṇa)的护心(Cittagutta)长老，以及住在乔拉卡大精舍(Corakamahāvihāra)的大友(Mahāmitta)长老那样，圆满根律仪。据说，拘兰陀大石窟中，七佛出家的壁画甚是悦意，众多比丘游行住处时，看到壁画后说：“尊者，此壁画甚是悦意！”长老说：“贤友们，我住在这个石窟六十余年，亦不知有壁画之事，今日因具眼者才得知。”据说长老住了这么久，从未睁眼仰望过石窟。石窟门口还有一棵大龙树，长老也从未抬头仰望过那树。他只是每年见到地上掉落的花蕊，才知道树开花了。

Rājā therassa guṇasampattiṃ sutvā vanditukāmo tikkhattuṃ pesetvā anāgacchante there tasmiṃ gāme taruṇaputtānaṃ itthīnaṃ thane bandhāpetvā lañjāpesi ‘‘tāva dārakā thaññaṃ mā labhiṃsu, yāva thero na āgacchatī’’ti. Thero dārakānaṃ anukampāya mahāgāmaṃ agamāsi. Rājā sutvā ‘‘gacchatha bhaṇe, theraṃ pavesetha sīlāni gaṇhissāmī’’ti antepuraṃ abhiharāpetvā vanditvā bhojetvā ‘‘ajja, bhante, okāso natthi, sve sīlāni gaṇhissāmīti therassa pattaṃ gahetvā thokaṃ anugantvā deviyā saddhiṃ vanditvā nivatti. Thero rājā vā vandatu devī vā, ‘‘sukhī hotu, mahārājā’’ti vadati. Evaṃ sattadivasā gatā. Bhikkhū āhaṃsu ‘‘kiṃ, bhante, tumhe raññepi vandamāne deviyāpi vandamānāya ‘‘sukhī hotu, mahārāja’’icceva vadathāti. Thero ‘‘nāhaṃ, āvuso, rājāti vā devīti vā vavatthānaṃ karomī’’ti vatvā sattāhātikkamena ‘‘therassa idha vāso dukkho’’ti raññā vissajjito kuraṇḍakamahāleṇaṃ gantvā rattibhāge caṅkamaṃ ārūhi. Nāgarukkhe adhivatthā devatā daṇḍadīpikaṃ gahetvā aṭṭhāsi. Athassa kammaṭṭhānaṃ atiparisuddhaṃ pākaṭaṃ ahosi. Thero ‘‘kiṃ nu me ajja kammaṭṭhānaṃ ativiya pakāsatī’’ti attamano majjhimayāmasamanantaraṃ sakalaṃ pabbataṃ unnādayanto arahattaṃ pāpuṇi. Tasmā aññopi attatthakāmo kulaputto –

国王听说长老的功德圆满，想要礼敬他，三次派人去请，长老都没有来。于是国王就在那个村子里，命人将哺乳妇女的乳房绑缚起来，并盖上王印，下令道：“只要长老不来，孩子们就不得吮吸母乳。”长老出于对孩子们的怜悯，便去了大村(Mahāgāma)。国王听说后，说：“去吧，诸位！请长老进来，我将受持诸戒。”他命人将长老迎入内宫，礼拜并供养食物后说：“尊者，今日无暇，我将于明日受持诸戒。”然后接过长老的钵，稍送片刻，便与王后一同礼拜后返回。无论是国王礼拜，还是王后礼拜，长老都只说：“愿大王安乐。”如此过了七日。比丘们问道：“尊者，为何国王礼拜，王后礼拜，您都只说‘愿大王安乐’呢？”长老说：“贤友们，我不作国王或王后之分别。”七日过后，国王认为“长老住在此处辛苦了”，便请长老离开。长老回到拘兰陀大石窟(Kuraṇḍakamahāleṇa)，于夜间经行。居住在龙树(Nāgarukkha)上的天神手持灯杖站立一旁。此时，他的业处变得异常清净而显现。长老心想：“为何今日我的业处如此显现？”他心生欢喜，就在中夜过后，令整座山峰震响，证得了阿罗汉果。因此，其他追求自身利益的良家子也应——

Makkaṭova araññamhi, vane bhantamigo viya;

Bālo viya ca utrasto, na bhave lolalocano.

如林中之猴，如林间游荡之鹿，又如受惊之孩童，不应目光游移不定。

Adho khipeyya cakkhūni, yugamattadaso siyā;

Vanamakkaṭalolassa, na cittassa vasaṃ vaje.

应当垂下双目，只看一轭之量；不应随顺如林猴般躁动之心。

Mahāmittattherassāpi [Pg.38] mātu visagaṇḍakarogo uppajji, dhītāpissā bhikkhunīsu pabbajitā hoti. Sā taṃ āha – ‘‘gaccha ayye, bhātu santikaṃ gantvā mama aphāsukabhāvaṃ ārocetvā bhesajjamāharā’’ti. Sā gantvā ārocesi. Thero āha – ‘‘nāhaṃ mūlabhesajjādīni saṃharitvā bhesajjaṃ pacituṃ jānāmi, apica te bhesajjaṃ ācikkhissaṃ – ‘‘ahaṃ yato pabbajito, tato paṭṭhāya na mayā lobhasahagatena cittena indriyāni bhinditvā visabhāgarūpaṃ olokitapubbaṃ, iminā saccavacanena mātuyā me phāsu hotu, gaccha idaṃ vatvā upāsikāya sarīraṃ parimajjā’’ti. Sā gantvā imamatthaṃ ārocetvā tathā akāsi. Upāsikāya taṃkhaṇaṃyeva gaṇḍo pheṇapiṇḍo viya vilīyitvā antaradhāyi, sā uṭṭhahitvā ‘‘sace sammāsambuddho dhareyya, kasmā mama puttasadisassa bhikkhuno jālavicitrena hatthena sīsaṃ na parāmaseyyā’’ti attamanavācaṃ nicchāresi. Tasmā –

大友长老(Mahāmittatthera)的母亲生了毒疮病，她的女儿已在比丘尼僧团中出家。母亲对女儿说：“去吧，圣尼，到你哥哥那里，告诉他我的病情，取药回来。”她便去告知长老。长老说：“我不会采集草药等来煎药，但我可以告诉你一个药方：自我出家以来，我从未以带贪欲之心放纵诸根观看异性之色。以此真实语，愿我母亲安康。去吧，将此语告知优婆夷，并抚摸她的身体。”她回去后，转述了此事并照做。那优婆夷的毒疮当下就如泡沫般消融不见了。她站起身来，欢喜地说道：“倘若正等觉者住世，他怎会不用那饰有网纹之手，抚摸我这儿子般的比丘的头呢？”因此——

Kulaputtamāni aññopi, pabbajitvāna sāsane;

Mittattherova tiṭṭheyya, vare indriyasaṃvare.

如今，其他良家子于此教法中出家后，亦应如大友长老般，安住于殊胜的根律仪中。

Yathā pana indriyasaṃvaro satiyā, tathā vīriyena ājīvapārisuddhi sampādetabbā. Vīriyasādhanā hi sā, sammāraddhavīriyassa micchājīvappahānasambhavato. Tasmā anesanaṃ appatirūpaṃ pahāya vīriyena piṇḍapātacariyādīhi sammā esanāhi esā sampādetabbā parisuddhuppādeyeva paccaye paṭisevamānena aparisuddhuppāde āsīvise viya parivajjayatā. Tattha apariggahitadhutaṅgassa saṅghato, gaṇato, dhammadesanādīhi cassa guṇehi pasannānaṃ gihīnaṃ santikā uppannā paccayā parisuddhuppādā nāma. Piṇḍapātacariyādīhi pana atiparisuddhuppādāyeva. Pariggahitadhutaṅgassa piṇḍapātacariyādīhi dhutaguṇe cassa pasannānaṃ santikā dhutaṅganiyamānulomena uppannā parisuddhuppādā nāma. Ekabyādhivūpasamatthañcassa pūtihariṭakīcatumadhuresu uppannesu ‘‘catumadhuraṃ aññepi sabrahmacārino paribhuñjissantī’’ti cintetvā hariṭakīkhaṇḍameva paribhuñjamānassa dhutaṅgasamādānaṃ patirūpaṃ hoti. Esa hi ‘‘uttamaariyavaṃsiko bhikkhū’’ti vuccati. Ye panete cīvarādayo paccayā, tesu yassa kassaci bhikkhuno ājīvaṃ parisodhentassa [Pg.39] cīvare ca piṇḍapāte ca nimittobhāsaparikathāviññattiyo na vaṭṭanti. Senāsane pana apariggahitadhutaṅgassa nimittobhāsaparikathā vaṭṭanti. Tattha nimittaṃ nāma senāsanatthaṃ bhūmiparikammādīni karontassa ‘‘kiṃ, bhante, kariyati, ko kārāpetī’’ti gihīhi vutte ‘‘na koci’’ti paṭivacanaṃ, yaṃ vā panaññampi evarūpaṃ nimittakammaṃ. Obhāso nāma ‘‘upāsakā tumhe kuhiṃ vasathā’’ti. Pāsāde, bhanteti. ‘‘Bhikkhūnaṃ pana upāsakā pāsādo na vaṭṭatī’’ti vacanaṃ, yaṃ vā panaññampi evarūpaṃ obhāsakammaṃ. Parikathā nāma ‘‘bhikkhusaṅghassa senāsanaṃ sambādha’’nti vacanaṃ, yā vā panaññāpi evarūpā pariyāyakathā. Bhesajje sabbampi vaṭṭati. Tathā uppannaṃ pana bhesajjaṃ roge vūpasante paribhuñjituṃ vaṭṭati, na vaṭṭatīti.

正如以正念守护诸根，同样地，也应以精进成就活命清净(ājīvapārisuddhi)。因为此（活命清净）是以精进达成的，对于正确发起精进者，舍弃邪命是可能的。因此，应当舍弃不当的探求(anesana)，以精进通过乞食(piṇḍapātacariyā)等正求(sammā esanā)来成就此（活命清净），只受用来源清净的资具，对来源不清净的资具，则如避毒蛇般远离。在此，对于未受持头陀支的比丘，从僧团、团体，或从因其说法等功德而生起信心的居士处获得的资具，称为来源清净。而以乞食等方式获得的，则是来源极清净的。对于受持头陀支的比丘，通过乞食等方式，或从因其头陀功德而心生欢喜的信众处，依照头陀支的规定所获得的资具，称为来源清净。当为平息某一疾病而获得了腐诃梨勒(pūtihariṭakī)与四蜜(catumadhu)时，若心想：“四蜜其他同梵行者也可以受用”，而自己仅仅食用一片诃梨勒，那么他受持头陀支就是合宜的。这样的人被称为“最上圣种比丘”。至于衣(cīvara)等资具，任何想要净化活命的比丘，在衣与食物方面，暗示(nimitta)、旁敲侧击(obhāsa)、委婉言说(parikathā)与直接乞求(viññatti)都是不被允许的。但在住所方面，未受持头陀支的比丘可以进行暗示、旁敲侧击或委婉言说。此处，“暗示”(nimitta)是指，在为了住所而平整土地等时，有居士问：“尊者，在做什么？谁让做的？”回答说：“没有人。”或者其他类似的暗示行为。“旁敲侧击”(obhāsa)是指，问：“优婆塞们，你们住在哪里？”答：“尊者，住在楼房里。”于是说：“优婆塞们，比丘是不适合住楼房的。”或者其他类似的旁敲侧击行为。“委婉言说”(parikathā)是指说：“比丘僧团的住所很拥挤。”或者其他类似的委婉言说。对于药品，一切（方式）都是允许的。然而，如此获得的药品，在病愈之后，是否还允许服用呢？

Tattha vinayadharā ‘‘bhagavatā dvāraṃ dinnaṃ, tasmā vaṭṭatī’’ti vadanti. Suttantikā pana ‘‘kiñcāpi āpatti na hoti, ājīvaṃ pana kopeti, tasmā na vaṭṭati’’cceva vadanti.

于此，持律者说：“世尊已开许，因此是允许的。”但持经者说：“虽然没有犯戒，但会损害活命，因此是不允许的。”

Yo pana bhagavatā anuññātāpi nimittobhāsaparikathāviññattiyo akaronto appicchatādiguṇeyeva nissāya jīvitakkhayepi paccupaṭṭhite aññatreva obhāsādīhi uppannapaccaye paṭisevati, esa ‘‘paramasallekhavuttī’’ti vuccati, seyyathāpi thero sāriputto.

然而，若有比丘，即使是世尊所允许的，他也不作暗示、显露、婉言与乞求，仅依于少欲等功德，纵使生命垂危，也只受用非由暗示等方式而得的资具，此人被称为“行最上俭约行者”，犹如舍利弗长老。

So kirāyasmā ekasmiṃ samaye pavivekaṃ brūhayamāno mahāmoggallānattherena saddhiṃ aññatarasmiṃ araññe viharati, athassa ekasmiṃ divase udaravātābādho uppajjitvā atidukkhaṃ janesi. Mahāmoggallānatthero sāyanhasamaye tassāyasmato upaṭṭhānaṃ gato theraṃ nipannaṃ disvā taṃ pavattiṃ pucchitvā ‘‘pubbe te, āvuso, kena phāsu hotī’’ti pucchi. Thero āha, ‘‘gihikāle me, āvuso, mātā sappimadhusakkarādīhi yojetvā asambhinnakhīrapāyāsaṃ adāsi, tena me phāsu ahosī’’ti. Sopi āyasmā ‘‘hotu, āvuso, sace mayhaṃ vā tuyhaṃ vā puññaṃ atthi, appeva nāma sve labhissāmā’’ti āha.

据说，有一次，具寿舍利弗为增长独住，与大目犍连长老一同住在某个森林里。其后，有一天他腹部风病发作，导致极大的痛苦。大目犍连长老在傍晚时分去探望他，见到长老卧病在床，询问情况后问道：“贤友，你过去用什么会感觉舒畅？”长老回答：“贤友，我在家时，母亲会用酥油、蜂蜜、砂糖等调配，做成不掺水的乳糜给我，吃了我就感觉舒畅。”具寿目犍连也说：“但愿如此，贤友，如果我或你有福德，或许明天就能获得。”

Imaṃ pana nesaṃ kathāsallāpaṃ caṅkamanakoṭiyaṃ rukkhe adhivatthā devatā sutvā ‘‘sve ayyassa pāyāsaṃ uppādessāmī’’ti tāvadeva therassa upaṭṭhākakulaṃ [Pg.40] gantvā jeṭṭhaputtassa sarīraṃ āvisitvā pīḷaṃ janesi. Athassa tikicchānimittaṃ sannipatite ñātake āha – ‘‘sace sve therassa evarūpaṃ nāma pāyāsaṃ paṭiyādetha, taṃ muñcissāmī’’ti. Te ‘‘tayā avuttepi mayaṃ therānaṃ nibaddhaṃ bhikkhaṃ demā’’ti vatvā dutiyadivase tathārūpaṃ pāyāsaṃ paṭiyādiyiṃsu.

住在经行处尽头树上的天神听到了他们的谈话，心想：“明天我要为尊者促成乳糜。”祂便立即前往长老的供养人家，附身于长子身上，使他痛苦。当亲属们为了医治而聚集时，天神借其口说：“如果你们明天为长老准备了这样一种乳糜，我就会释放他。”他们回答说：“即使你不说，我们也恒常供养长老们饮食。”第二天，他们便准备了那样一种乳糜。

Mahāmoggallānatthero pātova āgantvā ‘‘āvuso, yāva ahaṃ piṇḍāya caritvā āgacchāmi, tāva idheva hohī’’ti vatvā gāmaṃ pāvisi. Te manussā paccuggantvā therassa pattaṃ gahetvā vuttappakārassa pāyāsassa pūretvā adaṃsu. Thero gamanākāraṃ dassesi. Te ‘‘bhuñjatha – bhante, tumhe, aparampi dassāmā’’ti theraṃ bhojetvā puna pattapūraṃ adaṃsu. Thero gantvā ‘‘handāvuso sāriputta, paribhuñjā’’ti upanāmesi. Theropi taṃ disvā ‘‘atimanāpo pāyāso, kathaṃ nu kho uppanno’’ti cintento tassa uppattimūlaṃ disvā āha – ‘‘āvuso moggallāna, aparibhogāraho piṇḍapāto’’ti. Sopāyasmā ‘‘mādisena nāma ābhataṃ piṇḍapātaṃ na paribhuñjatī’’ti cittampi anuppādetvā ekavacaneneva pattaṃ mukhavaṭṭiyaṃ gahetvā ekamante nikujjesi. Pāyāsassa saha bhūmiyaṃ patiṭṭhānā therassa ābādho antaradhāyi, tato paṭṭhāya pañcacattālīsa vassāni na puna uppajji. Tato mahāmoggallānaṃ āha – ‘‘āvuso, vacīviññattiṃ nissāya uppanno pāyāso antesu nikkhamitvā bhūmiyaṃ carantesupi paribhuñjituṃ ayuttarūpo’’ti. Imañca udānaṃ udānesi –

大目犍连长老清晨前来，说道：“贤友舍利弗，在我去托钵回来之前，请你就在此地等候。”说完便进入村庄。那些村民出门迎接，接过长老的钵，为他装满了前述的那种乳糜后交给他。长老示意要离去。他们说：“尊者，请您食用，我们还会再供养。”于是请长老用餐后，又为他装满一钵。长老回去后，递给舍利弗说：“来，贤友舍利弗，请用。”长老（舍利弗）看到后心想：“这乳糜如此美味，究竟是如何得到的呢？”他思惟其来源后说道：“贤友目犍连，此钵食不适合食用。”那位具寿（目犍连）连“像我这样的人带来的食物他竟不食用”这样的念头都未曾生起，一言不发地拿起钵缘，在一旁倒掉了。乳糜刚一落地，长老（舍利弗）的病痛便消失了，从那时起四十五年间，再未复发。然后，他对大目犍连说：“贤友，这依语表示而得的乳糜，（对我而言）即使肠子都跑出来在地上爬行，也是不适合食用的。”于是他诵此优陀那：

‘‘Vacīviññattivipphārā, uppannaṃ madhupāyasaṃ;

Sace bhutto bhaveyyāhaṃ, sājīvo garahito mama.

因语表示而生起，如此甘甜之乳糜，倘若我将之食用，我之活命应受呵。

‘‘Yadipi me antaguṇaṃ, nikkhamitvā bahi care;

Neva bhindeyyaṃ ājīvaṃ, cajamānopi jīvitaṃ.

纵然我肠出体外，于外爬行觅食，我宁舍弃此生命，亦不毁坏我活命。

‘‘Ārādhemi sakaṃ cittaṃ, vivajjemi anesanaṃ;

Nāhaṃ buddhappaṭikuṭṭhaṃ, kāhāmi ca anesana’’nti.

我令自心喜悦，远离不正当营求；佛陀所呵斥之事，我绝不为邪命求。

Ciragumbavāsikaambakhādakamahātissattheravatthupi cettha kathetabbaṃ. Evaṃ sabbathāpi.

也应在此处讲述住在支罗瞿波(Ciragumba)的食芒果者大帝萨长老之事。如是，于一切情况皆然。

‘‘Anesanāya [Pg.41] cittampi, ajanetvā vicakkhaṇo;

Ājīvaṃ parisodheyya, saddhāpabbajito yatī’’ti.

具眼者于邪命，不令心念生起；因信而出家行者，应当清净其活命。

Yathā ca vīriyena ājīvapārisuddhi, tathā paccayasannissitasīlaṃ paññāya sampādetabbaṃ. Paññāsādhanaṃ hi taṃ, paññavato paccayesu ādīnavānisaṃsadassanasamatthabhāvato. Tasmā pahāya paccayagedhaṃ dhammena samena uppanne paccaye yathāvuttena vidhinā paññāya paccavekkhitvā paribhuñjantena sampādetabbaṃ.

又，如以精进成就活命遍净戒(ājīvapārisuddhisīla)，当以智慧成就资具依止戒(paccayasannissitasīla)。此实以慧为成就之因，因有慧者能见资具中之过患与利益。是故，舍弃对资具之贪求，于如法、平等所得之资具，依前述之方法，以智慧省察而受用，当成就之。

Tattha duvidhaṃ paccavekkhaṇaṃ paccayānaṃ paṭilābhakāle, paribhogakāle ca. Paṭilābhakālepi hi dhātuvasena vā paṭikūlavasena vā paccavekkhitvā ṭhapitāni cīvarādīni tato uttari paribhuñjantassa anavajjova paribhogo, paribhogakālepi. Tatrāyaṃ sanniṭṭhānakaro vinicchayo –

于此，省察有二种：于获得资具时，及于受用时。实则，于获得时，或依界(dhātu)或依不净(paṭikūla)而省察后放置一旁的衣等，其后受用者，其受用亦为无过。于受用时亦然。于此，此为确定之决判：

Cattāro hi paribhogā theyyaparibhogo, iṇaparibhogo, dāyajjaparibhogo, sāmiparibhogoti. Tatra saṅghamajjhepi nisīditvā paribhuñjantassa dussīlassa paribhogo theyyaparibhogo nāma. Sīlavato apaccavekkhitvā paribhogo iṇaparibhogo nāma. Tasmā cīvaraṃ paribhoge paribhoge paccavekkhitabbaṃ, piṇḍapāto ālope ālope, tathā asakkontena purebhattapacchābhattapurimayāmamajjhimayāmapacchimayāmesu. Sacassa apaccavekkhatova aruṇaṃ uggacchati, iṇaparibhogaṭṭhāne tiṭṭhati. Senāsanampi paribhoge paribhoge paccavekkhitabbaṃ. Bhesajjassa paṭiggahaṇepi paribhogepi satipaccayatāva vaṭṭati. Evaṃ santepi paṭiggahaṇe satiṃ katvā paribhoge akarontasseva āpatti, paṭiggahaṇe pana satiṃ akatvā paribhoge karontassa anāpatti.

受用实有四种：盗受用(theyyaparibhoga)、债受用(iṇaparibhoga)、嗣受用(dāyajjaparibhoga)、主受用(sāmiparibhoga)。于此，破戒者虽坐僧中受用，亦名盗受用。具戒者不加省察而受用，则名债受用。是故，衣于每次受用时皆当省察，食于每一口时皆当省察；若不能如是，则于食前、食后、初夜、中夜、后夜时省察。若彼未经省察而天明，即陷于债受用之境。卧坐具亦于每次受用时皆当省察。于药，于领受及受用时，以念为缘即可。虽然如是，于领受时作意，于受用时未作者，方成罪；然于领受时未作意，于受用时作者，则无罪。

Catubbidhā hi suddhi desanāsuddhi, saṃvarasuddhi, pariyeṭṭhisuddhi, paccavekkhaṇasuddhīti. Tattha desanāsuddhi nāma pātimokkhasaṃvarasīlaṃ. Tañhi desanāya sujjhanato desanāsuddhīti vuccati. Saṃvarasuddhi nāma indriyasaṃvarasīlaṃ. Tañhi ‘‘na puna evaṃ karissāmī’’ti cittādhiṭṭhānasaṃvareneva sujjhanato saṃvarasuddhīti vuccati. Pariyeṭṭhisuddhi nāma ājīvapārisuddhisīlaṃ. Tañhi anesanaṃ pahāya dhammena samena paccaye uppādentassa pariyesanāya suddhattā pariyeṭṭhisuddhīti [Pg.42] vuccati. Paccavekkhaṇasuddhi nāma paccayasannissitasīlaṃ. Tañhi vuttappakārena paccavekkhaṇena sujjhanato paccavekkhaṇasuddhīti vuccati. Tena vuttaṃ ‘‘paṭiggahaṇe pana satiṃ akatvā paribhoge karontassa anāpattī’’ti.

清净有四种：发露清净、防护清净、遍求清净、省察清净。其中，发露清净即是波罗提木叉防护戒，其通过发露而得清净，故名发露清净。防护清净即是根律仪戒，其通过“我将不再如此行”的决意防护而得清净，故名防护清净。遍求清净即是活命遍净戒，其通过舍离不正当的谋求，以正法、平等的方式获得资具，因其谋求清净，故名遍求清净。省察清净即是资具依止戒，其通过如前所述的省察而得清净，故名省察清净。是故说：“于领受时未作意，于受用时作意者，无犯。”

Sattannaṃ sekkhānaṃ paccayaparibhogo dāyajjaparibhogo nāma. Te hi bhagavato puttā, tasmā pitusantakānaṃ paccayānaṃ dāyādā hutvā te paccaye paribhuñjanti. Kiṃpanete bhagavato paccaye paribhuñjanti, udāhu gihīnaṃ paccaye paribhuñjantīti. Gihīhi dinnāpi bhagavatā anuññātattā bhagavato santakā honti, tasmā bhagavato paccaye paribhuñjantīti veditabbā. Dhammadāyādasuttañcettha sādhakaṃ.

七种有学的资具受用，名为继承受用。因为他们是世尊的儿子，所以作为父亲资具的继承人而受用彼等资具。然则，他们受用的是世尊的资具，还是在家人的资具呢？即使是在家人所施，但因世尊所允许，故亦成世尊所有。是故当知，他们受用的是世尊的资具。《法嗣经》于此可为佐证。

Khīṇāsavānaṃ paribhogo sāmiparibhogo nāma. Te hi taṇhāya dāsabyaṃ atītattā sāmino hutvā paribhuñjanti.

漏尽者的受用，名为主人受用。因为他们已超越渴爱之奴役，作为主人而受用。

Imesu paribhogesu sāmiparibhogo ca dāyajjaparibhogo ca sabbesaṃ vaṭṭati. Iṇaparibhogo na vaṭṭati. Theyyaparibhoge kathāyeva natthi. Yo panāyaṃ sīlavato paccavekkhitaparibhogo, so iṇaparibhogassa paccanīkattā āṇaṇyaparibhogo vā hoti, dāyajjaparibhogeyeva vā saṅgahaṃ gacchati. Sīlavāpi hi imāya sikkhāya samannāgatattā sekkhotveva saṅkhyaṃ gacchati. Imesu pana paribhogesu yasmā sāmiparibhogo aggo, tasmā taṃ patthayamānena bhikkhunā vuttappakārāya paccavekkhaṇāya paccavekkhitvā paribhuñjantena paccayasannissitasīlaṃ sampādetabbaṃ. Evaṃ karonto hi kiccakārī hoti. Vuttampi cetaṃ –

于此等受用中，主受用与继承受用，适用于一切圣者与凡夫。负债受用则不适用，于盗用受用则无庸置喙。至于具戒者经省察后的受用，因其与负债受用相违，故或为无债受用，或归入继承受用。具戒者因具足此学，亦得计为有学。于此等受用中，因主受用最为殊胜，是故，希求此受用之比丘，当依前述方式省察后受用，以成就资具依止戒。如是行者，即是作所应作者。此亦曾被道及：

‘‘Piṇḍaṃ vihāraṃ sayanāsanañca,Āpañca saṅghāṭirajūpavāhanaṃ;

Sutvāna dhammaṃ sugatena desitaṃ,Saṅkhāya seve varapaññasāvako.

团食、住处与床座，以及水与涤尘之僧伽梨；善慧声闻闻善逝说法，当省察后受用。

‘‘Tasmā [Pg.43] hi piṇḍe sayanāsane ca,Āpe ca saṅghāṭirajūpavāhane;

Etesu dhammesu anūpalitto,Bhikkhu yathā pokkhare vāribindu. (su. ni. 393-394);

是故于团食、床座，以及水与涤尘之僧伽梨，于此等法无所染，比丘犹如莲叶上之水珠。

‘‘Kālena laddhā parato anuggahā,Khajjesu bhojjesu ca sāyanesu ca;

Mattaṃ sa jaññā satataṃ upaṭṭhito,Vaṇassa ālepanarūhane yathā.

如时从他处获得供养，于硬食、软食与尝食中，恒常具念当知量，犹如涂药疗伤疮。

‘‘Kantāre puttamaṃsaṃva, akkhassabbhañjanaṃ yathā;

Evaṃ āhāre āhāraṃ, yāpanatthamamucchito’’ti.

犹如荒漠啖子肉，又如车轴润滑油；如是取食为存活，不为贪爱所迷惑。

Imassa ca paccayasannissitasīlassa paripūrakāritāya bhāgineyyasaṅgharakkhitasāmaṇerassa vatthu kathetabbaṃ. So hi sammā paccavekkhitvā paribhuñji. Yathāha –

为圆满此资具依止戒，当说僧护(Saṅgharakkhita)沙弥外甥的故事。他确实是正省察后而受用。如其所说：

‘‘Upajjhāyo maṃ bhuñjamānaṃ, sālikūraṃ sunibbutaṃ;

Mā heva tvaṃ sāmaṇera, jivhaṃ jhāpesi asaññato.

当我食用已善冷却的香米饭时，戒师(upajjhāya)对我说：“沙弥，你切莫因不防护而烫了舌头。”

‘‘Upajjhāyassa vaco sutvā, saṃvegamalabhiṃ tadā;

Ekāsane nisīditvā, arahattaṃ apāpuṇiṃ.

听闻戒师之言，我当时获得悚惧感；即于一座上，证得阿罗汉果。

‘‘Sohaṃ paripuṇṇasaṅkappo, cando pannaraso yathā;

Sabbāsavaparikkhīṇo, natthi dāni punabbhavo’’ti.

我意乐圆满，犹如十五夜月；一切漏已尽，今后无再生。

‘‘Tasmā aññopi dukkhassa, patthayanto parikkhayaṃ;

Yoniso paccavekkhitvā, paṭisevetha paccaye’’ti.

是故，其他渴望苦之灭尽者，应如理省察后受用资具。

Evaṃ pātimokkhasaṃvarasīlādivasena catubbidhaṃ.

如是以波罗提木叉律仪戒等分为四种。

Paṭhamasīlapañcakaṃ

第一戒五法

20. Pañcavidhakoṭṭhāsassa paṭhamapañcake anupasampannasīlādivasena attho veditabbo. Vuttañhetaṃ paṭisambhidāyaṃ –

20. 在五种科判的第一五法中，应通过未受具足戒者的戒等方面来了知其义。诚然，此义于《无碍解道》(Paṭisambhidā)中说：

‘‘Katamaṃ [Pg.44] pariyantapārisuddhisīlaṃ? Anupasampannānaṃ pariyantasikkhāpadānaṃ, idaṃ pariyantapārisuddhisīlaṃ. Katamaṃ apariyantapārisuddhisīlaṃ? Upasampannānaṃ apariyantasikkhāpadānaṃ, idaṃ apariyantapārisuddhisīlaṃ. Katamaṃ paripuṇṇapārisuddhisīlaṃ? Puthujjanakalyāṇakānaṃ kusaladhamme yuttānaṃ sekkhapariyante paripūrakārīnaṃ kāye ca jīvite ca anapekkhānaṃ pariccattajīvitānaṃ, idaṃ paripuṇṇapārisuddhisīlaṃ. Katamaṃ aparāmaṭṭhapārisuddhisīlaṃ? Sattannaṃ sekkhānaṃ, idaṃ aparāmaṭṭhapārisuddhisīlaṃ. Katamaṃ paṭippassaddhipārisuddhisīlaṃ? Tathāgatasāvakānaṃ khīṇāsavānaṃ paccekabuddhānaṃ tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ, idaṃ paṭippassaddhipārisuddhisīla’’nti (paṭi. ma. 1.37).

何为有限清净戒(pariyantapārisuddhisīla)？即未受具足戒者所持的有限学处，此为有限清净戒。何为无限清净戒(apariyantapārisuddhisīla)？即已受具足戒者所持的无限学处，此为无限清净戒。何为圆满清净戒(paripuṇṇapārisuddhisīla)？即致力于善法、圆满行持直至有学之边际、于身与命皆无顾恋而舍弃生命的贤善凡夫之戒，此为圆满清净戒。何为无染清净戒(aparāmaṭṭhapārisuddhisīla)？即七种有学者之戒，此为无染清净戒。何为止息清净戒(paṭippassaddhipārisuddhisīla)？即如来声闻弟子中的漏尽者、独觉佛、如来、阿罗汉、正等觉者之戒，此为止息清净戒。

Tattha anupasampannānaṃ sīlaṃ gaṇanavasena sapariyantattā pariyantapārisuddhisīlanti veditabbaṃ. Upasampannānaṃ –

于此，未受具足戒者之戒，因其数量有限，故当知为有限清净戒。已受具足戒者——

‘‘Nava koṭisahassāni, asītisatakoṭiyo;

Paññāsasatasahassāni, chattiṃsā ca punāpare.

九千一百八十俱胝，复有五百零三万六千。

‘‘Ete saṃvaravinayā, sambuddhena pakāsitā;

Peyyālamukhena niddiṭṭhā, sikkhā vinayasaṃvare’’ti. –

此等律仪调伏，为正等觉所宣说；于律仪调伏中，诸学处以略说被开示。

Evaṃ gaṇanavasena sapariyantampi anavasesavasena samādānabhāvañca lābhayasañātiaṅgajīvitavasena adiṭṭhapariyantabhāvañca sandhāya apariyantapārisuddhisīlanti vuttaṃ, ciragumbavāsikaambakhādakamahātissattherassa sīlamiva. Tathā hi so āyasmā –

如是，就数量而言虽有限，但因其无余受持，且就利养、名誉、亲族、肢体、生命而言不见其边际，故称为无限清净戒，犹如住在奇拉根巴(Ciragumba)食庵婆果的大帝萨(Mahātissa)长老的戒。诚然，彼具寿——

‘‘Dhanaṃ caje aṅgavarassa hetu, aṅgaṃ caje jīvitaṃ rakkhamāno;

Aṅgaṃ dhanaṃ jīvitañcāpi sabbaṃ, caje naro dhammamanussaranto’’ti. –

“为护胜肢应舍财，为护生命应舍肢；忆念正法之士夫，肢体、财富与生命，一切皆应舍。”

Imaṃ sappurisānussatiṃ avijahanto jīvitasaṃsayepi sikkhāpadaṃ avītikkamma tadeva apariyantapārisuddhisīlaṃ nissāya upāsakassa piṭṭhigatova arahattaṃ pāpuṇi. Yathāha –

（他）不舍此善士随念，纵有生命之危亦不违越学处，即依此无边清净戒，就在那位优婆塞的背上证得了阿罗汉果。诚如所言：

‘‘Na pitā napi te mātā, na ñāti napi bandhavo;

Karotetādisaṃ kiccaṃ, sīlavantassa kāraṇā.

“此人非汝父，亦非汝母，非汝亲，亦非汝友；仅因具戒之故，而作如是之事。

Saṃvegaṃ [Pg.45] janayitvāna, sammasitvāna yoniso;

Tassa piṭṭhigato santo, arahattaṃ apāpuṇī’’ti.

生起悚惧之情，如理加以审察，就在他的背上，证得了阿罗汉果。”

Puthujjanakalyāṇakānaṃ sīlaṃ upasampadato paṭṭhāya sudhotajātimaṇi viya suparikammakatasuvaṇṇaṃ viya ca atiparisuddhattā cittuppādamattakenapi malena virahitaṃ arahattasseva padaṭṭhānaṃ hoti, tasmā paripuṇṇapārisuddhīti vuccati, mahāsaṅgharakkhitabhāgineyyasaṅgharakkhitattherānaṃ viya.

贤善凡夫之戒，从受具足戒起，犹如善净之宝珠，亦如善炼之黄金，极为清净，远离仅因心念生起之垢染，实为阿罗汉果之近因，是故称为圆满清净。犹如大僧护（Mahāsaṅgharakkhita）长老与其外甥僧护（Saṅgharakkhita）长老之戒。

Mahāsaṅgharakkhitattheraṃ kira atikkantasaṭṭhivassaṃ maraṇamañce nipannaṃ bhikkhusaṅgho lokuttarādhigamaṃ pucchi. Thero ‘‘natthi me lokuttaradhammo’’ti āha. Athassa upaṭṭhāko daharabhikkhu āha – ‘‘bhante, tumhe parinibbutāti samantā dvādasayojanā manussā sannipatitā, tumhākaṃ puthujjanakālakiriyāya mahājanassa vippaṭisāro bhavissatī’’ti. Āvuso, ahaṃ ‘‘metteyyaṃ bhagavantaṃ passissāmī’’ti na vipassanaṃ paṭṭhapesiṃ. Tena hi maṃ nisīdāpetvā okāsaṃ karohīti. So theraṃ nisīdāpetvā bahi nikkhanto. Thero tassa saha nikkhamanāva arahattaṃ patvā accharikāya saññaṃ adāsi. Saṅgho sannipatitvā āha – ‘‘bhante, evarūpe maraṇakāle lokuttaradhammaṃ nibbattentā dukkaraṃ karitthā’’ti. Nāvuso etaṃ dukkaraṃ, apica vo dukkaraṃ ācikkhissāmi – ‘‘ahaṃ, āvuso, pabbajitakālato paṭṭhāya asatiyā aññāṇapakataṃ kammaṃ nāma na passāmī’’ti. Bhāgineyyopissa paññāsavassakāle evameva arahattaṃ pāpuṇīti.

据说，大僧护(Mahāsaṅgharakkhita)长老已过六十戒腊，当他躺在临终的床榻上时，比丘僧团问他是否证得了出世间法。长老说：“我没有出世间法。”那时，他的侍者，一位年轻比丘说：“尊者，听闻您将般涅槃，方圆十二由旬的民众都已聚集于此。若您以凡夫之身离世，大众将会非常遗憾。”“贤友，我因想着‘愿我得见弥勒(Metteyya)世尊’，而未曾修习观(vipassanā)。既然如此，请扶我坐起，给我一个机会。”那位比丘扶长老坐起后，便退了出去。长老就在他退出的那一刻证得了阿罗汉果，并弹指作了信号。僧团聚集后说：“尊者，在临终之时还能证得出世间法，您做了一件难行之事。”“贤友们，这并非难行之事。我将告诉你们一件难行之事：贤友们，我自出家以来，未曾见过有任何因失念与无知(aññāṇa)所造作之业。”他的外甥也在五十戒腊时，同样证得了阿罗汉果。

‘‘Appassutopi ce hoti, sīlesu asamāhito;

Ubhayena naṃ garahanti, sīlato ca sutena ca.

若人纵然少闻，于诸戒又不善住，智者则因其戒与闻，由这两方面谴责他。

‘‘Appassutopi ce hoti, sīlesu susamāhito;

Sīlato naṃ pasaṃsanti, tassa sampajjate sutaṃ.

若人纵然少闻，于诸戒却善安住，智者因其戒行而赞叹他，其所闻亦得成就。

‘‘Bahussutopi ce hoti, sīlesu asamāhito;

Sīlato naṃ garahanti, nāssa sampajjate sutaṃ.

若人纵然多闻，于诸戒却不善住，智者因其戒行而谴责他，其所闻不得成就。

‘‘Bahussutopi ce hoti, sīlesu susamāhito;

Ubhayena naṃ pasaṃsanti, sīlato ca sutena ca.

若人既是多闻，于诸戒又善安住，智者则因其戒与闻，由这两方面赞叹他。

‘‘Bahussutaṃ [Pg.46] dhammadharaṃ, sappaññaṃ buddhasāvakaṃ;

Nekkhaṃ jambonadasseva, ko taṃ ninditumarahati;

Devāpi naṃ pasaṃsanti, brahmunāpi pasaṃsito’’ti. (a. ni. 4.6);

多闻持法者，具慧佛声闻，犹如阎浮檀(jambonada)金，谁能将他谴？诸天亦赞叹，梵天亦称誉。

Sekkhānaṃ pana sīlaṃ diṭṭhivasena aparāmaṭṭhattā, puthujjanānaṃ vā pana rāgavasena aparāmaṭṭhasīlaṃ aparāmaṭṭhapārisuddhīti veditabbaṃ, kuṭumbiyaputtatissattherassa sīlaṃ viya. So hi āyasmā tathārūpaṃ sīlaṃ nissāya arahatte patiṭṭhātukāmo verike āha –

再者，有学(sekkhā)的戒，因不为邪见(diṭṭhi)所执取；凡夫的戒，则因不为贪欲(rāga)所执取，当知为无执取清净戒，犹如长者子帝沙（Tissa）长老的戒。那位具寿依于此戒，欲证阿罗汉果，便对盗贼(verika)说：

‘‘Ubho pādāni bhinditvā, saññapessāmi vo ahaṃ;

Aṭṭiyāmi harāyāmi, sarāgamaraṇaṃ aha’’nti.

“请打断我的双腿，我好让你们放心；我厌恶、羞愧于带着贪欲而死。”

‘‘Evāhaṃ cintayitvāna, sammasitvāna yoniso;

Sampatte aruṇuggamhi, arahattaṃ apāpuṇi’’nti. (dī. ni. aṭṭha. 2.373);

“我如是思惟，如理作意；旭日初升时，证得阿罗汉果。”

Aññataropi mahāthero bāḷhagilāno sahatthā āhārampi paribhuñjituṃ asakkonto sake muttakarīse palipanno samparivattati, taṃ disvā aññataro daharo ‘‘aho dukkhā jīvitasaṅkhārā’’ti āha. Tamenaṃ mahāthero āha – ‘‘ahaṃ, āvuso, idāni miyyamāno saggasampattiṃ labhissāmi, natthi me ettha saṃsayo, imaṃ pana sīlaṃ bhinditvā laddhasampatti nāma sikkhaṃ paccakkhāya paṭiladdhagihibhāvasadisī’’ti vatvā ‘‘sīleneva saddhiṃ marissāmī’’ti tattheva nipanno tameva rogaṃ sammasanto arahattaṃ patvā bhikkhusaṅghassa imāhi gāthāhi byākāsi –

另有一位大长老病重，无法亲手取食，在自己的屎尿中翻滚。一位年轻比丘见状便说：“唉！生命诸行(jīvitasaṅkhārā)真是痛苦啊。”大长老对他说：“贤友，我现在若死，必将获得天界福报，对此我毫无疑问。然而，破戒而得的福报，好比舍弃学处(sikkhā)重返在家身份(gihibhāva)。”说完“我将与戒同死”后，便躺卧于原处，审察其病，证得阿罗汉果，并以此等偈颂向比丘僧团开示：

‘‘Phuṭṭhassa me aññatarena byādhinā,Rogena bāḷhaṃ dukhitassa ruppato;

Parisussati khippamidaṃ kaḷevaraṃ,Pupphaṃ yathā paṃsuni ātape kataṃ.

“我为某种疾病所触，剧苦交迫，此身迅速枯萎，犹如弃于烈日下尘土中的花朵。

‘‘Ajaññaṃ jaññasaṅkhātaṃ, asuciṃ sucisammataṃ;

Nānākuṇapaparipūraṃ, jaññarūpaṃ apassato.

（此身）非可爱，却被称为可爱；实不净，却被视为洁净；充满种种腐尸，为无见者显现为可爱之相。

‘‘Dhiratthu [Pg.47] maṃ āturaṃ pūtikāyaṃ, duggandhiyaṃ asuci byādhidhammaṃ;

Yatthappamattā adhimucchitā pajā, hāpenti maggaṃ sugatūpapattiyā’’ti.

可鄙我此病躯，腐朽、恶臭、不净、多病；于此，放逸(pamattā)而沉迷(adhimucchitā)的众生，舍弃了通往善趣(sugati)之道。”

Arahantādīnaṃ pana sīlaṃ sabbadarathappaṭippassaddhiyā parisuddhattā paṭippassaddhipārisuddhīti veditabbaṃ. Evaṃ pariyantapārisuddhiādivasena pañcavidhaṃ.

再者，阿罗汉(arahanta)等的戒，因一切烦恼(daratha)已止息而清净，当知为“止息清净戒”。如是，依“有限清净戒”等，戒有五种。

Dutiyasīlapañcakaṃ

第二戒五法

Dutiyapañcake pāṇātipātādīnaṃ pahānādivasena attho veditabbo. Vuttañhetaṃ paṭisambhidāyaṃ –

于第二五法中，当由断离杀生等来了知其义。此义于《无碍解道》(Paṭisambhidāmagga)中说：

‘‘Pañca sīlāni pāṇātipātassa pahānaṃ sīlaṃ, veramaṇī sīlaṃ, cetanā sīlaṃ, saṃvaro sīlaṃ, avītikkamo sīlaṃ. Adinnādānassa, kāmesumicchācārassa, musāvādassa, pisuṇāya vācāya, pharusāya vācāya, samphappalāpassa, abhijjhāya, byāpādassa, micchādiṭṭhiyā, nekkhammena kāmacchandassa, abyāpādena byāpādassa, ālokasaññāya thinamiddhassa, avikkhepena uddhaccassa, dhammavavatthānena vicikicchāya, ñāṇena avijjāya, pāmojjena aratiyā, paṭhamena jhānena nīvaraṇānaṃ, dutiyena jhānena vitakkavicārānaṃ, tatiyena jhānena pītiyā, catutthena jhānena sukhadukkhānaṃ, ākāsānañcāyatanasamāpattiyā rūpasaññāya paṭighasaññāya nānattasaññāya, viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññāya, ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññāya, nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññāya, aniccānupassanāya niccasaññāya, dukkhānupassanāya sukhasaññāya, anattānupassanāya attasaññāya, nibbidānupassanāya nandiyā, virāgānupassanāya rāgassa, nirodhānupassanāya samudayassa, paṭinissaggānupassanāya ādānassa, khayānupassanāya ghanasaññāya, vayānupassanāya āyūhanassa, vipariṇāmānupassanāya dhuvasaññāya, animittānupassanāya nimittassa, appaṇihitānupassanāya paṇidhiyā, suññatānupassanāya abhinivesassa, adhipaññādhammavipassanāya sārādānābhinivesassa, yathābhūtañāṇadassanena sammohābhinivesassa, ādīnavānupassanāya ālayābhinivesassa, paṭisaṅkhānupassanāya appaṭisaṅkhāya, vivaṭṭanānupassanāya saññogābhinivesassa, sotāpattimaggena diṭṭhekaṭṭhānaṃ [Pg.48] kilesānaṃ, sakadāgāmimaggena oḷārikānaṃ kilesānaṃ, anāgāmimaggena aṇusahagatānaṃ kilesānaṃ, arahattamaggena sabbakilesānaṃ pahānaṃ sīlaṃ, veramaṇī, cetanā, saṃvaro, avītikkamo sīlaṃ. Evarūpāni sīlāni cittassa avippaṭisārāya saṃvattanti, pāmojjāya saṃvattanti, pītiyā saṃvattanti, passaddhiyā saṃvattanti, somanassāya saṃvattanti, āsevanāya saṃvattanti, bhāvanāya saṃvattanti, bahulīkammāya saṃvattanti, alaṅkārāya saṃvattanti, parikkhārāya saṃvattanti, parivārāya saṃvattanti, pāripūriyā saṃvattanti, ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī’’ti (paṭi. ma. 1.41).

戒有五种：断除杀生是戒，远离是戒，思是戒，防护是戒，不违越是戒。对于偷盗、邪淫、妄语、离间语、粗恶语、绮语、贪欲、嗔恚、邪见，亦复如是。以出离断除欲贪，以无嗔断除嗔恚，以光明想断除昏沉睡眠，以不散乱断除掉举，以法抉择断除疑惑，以智断除无明，以喜悦断除不乐；以初禅断除诸盖，以第二禅断除寻、伺，以第三禅断除喜，以第四禅断除苦乐；以空无边处等至断除色想、有对想、种种想；以识无边处等至断除空无边处想；以无所有处等至断除识无边处想；以非想非非想处等至断除无所有处想；以无常随观断除常想，以苦随观断除乐想，以无我随观断除我想，以厌离随观断除喜爱，以离贪随观断除贪，以灭随观断除集起，以舍遣随观断除执取，以灭尽随观断除坚固想，以衰灭随观断除积集，以变易随观断除恒想，以无相随观断除相，以无愿随观断除愿求，以空性随观断除执取，以增上慧法观断除取精要之执取，以如实知见断除迷惑之执取，以过患随观断除爱着之执取，以省察随观断除不省察，以还灭随观断除结缚之执取；以须陀洹道断除见所断诸烦恼，以斯陀含道断除粗烦恼，以阿那含道断除细烦恼，以阿罗汉道断除一切烦恼。此断除是戒，远离是戒，思是戒，防护是戒，不违越是戒。如是诸戒，能令心无追悔，能生欢悦，能生喜，能得轻安，能生悦乐；能令亲近、修习、多作；能为庄严、资具、助伴、圆满；能导向决然厌离、离贪、灭、寂静、证智、正觉、涅槃。

Ettha ca pahānanti koci dhammo nāma natthi aññatra vuttappakārānaṃ pāṇātipātādīnaṃ anuppādamattato. Yasmā pana taṃ taṃ pahānaṃ tassa tassa kusaladhammassa patiṭṭhānaṭṭhena upadhāraṇaṃ hoti, vikampābhāvakaraṇena ca samādānaṃ. Tasmā pubbe vutteneva upadhāraṇasamādhānasaṅkhātena sīlanaṭṭhena sīlanti vuttaṃ. Itare cattāro dhammā tato tato veramaṇivasena, tassa tassa saṃvaravasena, tadubhayasampayuttacetanāvasena, taṃ taṃ avītikkamantassa avītikkamanavasena ca cetaso pavattisabbhāvaṃ sandhāya vuttā. Sīlaṭṭho pana tesaṃ pubbe pakāsitoyevāti. Evaṃ pahānasīlādivasena pañcavidhaṃ.

此处所谓“舍断”(pahāna)，除了前述诸类杀生等的不生起之外，别无他法。然而，彼彼舍断，作为彼彼善法之立足处，是为“执持”(upadhāraṇa)；又因其能致不动摇，是为“等持”(samādāna)。是故，以先前所述，由执持与等持所表述的戒之义，而说为戒。其余四法，是针对心的生起而说：即依离(veramaṇī)彼彼（恶行）故，依防护(saṃvara)彼彼（恶行）故，依与此二者相应之思(cetanā)故，以及依不违犯者之不违犯(avītikkamana)故。彼等之戒义，先前已阐明。如是，依舍断戒等，有五种。

Ettāvatā ca kiṃ sīlaṃ? Kenaṭṭhena sīlaṃ? Kānassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni? Kimānisaṃsaṃ sīlaṃ? Katividhaṃ cetaṃ sīlanti? Imesaṃ pañhānaṃ vissajjanaṃ niṭṭhitaṃ.

至此，“何为戒？”“戒是何义？”“其特征、作用、现起、近因为何？”“戒有何功德？”“此戒有几种？”——此等问之解答已终。

Sīlasaṃkilesavodānaṃ

戒之杂染与清净

21. Yaṃ pana vuttaṃ ‘‘ko cassa saṃkileso, kiṃ vodāna’’nti. Tatra vadāma – khaṇḍādibhāvo sīlassa saṃkileso, akhaṇḍādibhāvo vodānaṃ. So pana khaṇḍādibhāvo lābhayasādihetukena bhedena ca sattavidhamethunasaṃyogena ca saṅgahito.

21. 复次，所言：“其杂染为何？清净为何？”于此，我等答言：戒之有缺等是为杂染，无缺等是为清净。而此有缺等，由因利养、名闻等而毁坏，以及由七种非梵行相应所摄。

Tathā hi yassa sattasu āpattikkhandhesu ādimhi vā ante vā sikkhāpadaṃ bhinnaṃ hoti, tassa sīlaṃ pariyante chinnasāṭako viya khaṇḍaṃ nāma [Pg.49] hoti. Yassa pana vemajjhe bhinnaṃ, tassa majjhe chiddasāṭako viya chiddaṃ nāma hoti. Yassa paṭipāṭiyā dve tīṇi bhinnāni, tassa piṭṭhiyā vā kucchiyā vā uṭṭhitena visabhāgavaṇṇena kāḷarattādīnaṃ aññatarasarīravaṇṇā gāvī viya sabalaṃ nāma hoti. Yassa antarantarā bhinnāni, tassa antarantarā visabhāgavaṇṇabinduvicitrā gāvī viya kammāsaṃ nāma hoti. Evaṃ tāva lābhādihetukena bhedena khaṇḍādibhāvo hoti.

诚然，于七罪聚中，若有人的学处(sikkhāpada)于最初或最后破损，其戒则如边缘破损之衣，名为残缺。若于中间破损，则如中间有洞之衣，名为有洞。若次第破二、三学处，其戒则如牛于背上或腹上生起黑、红等异色，名为杂色。若于此处彼处破损，其戒则如牛于此处彼处有异色斑点，名为斑驳。如是，由利养等原因而破，便有残缺等状态。

Evaṃ sattavidhamethunasaṃyogavasena. Vuttañhi bhagavatā –

由与七种淫行相应亦然。诚然，世尊(bhagavā)曾说：

‘‘Idha, brāhmaṇa, ekacco samaṇo vā brāhmaṇo vā sammā brahmacārī paṭijānamāno na heva kho mātugāmena saddhiṃ dvayaṃdvayasamāpattiṃ samāpajjati, apica kho mātugāmassa ucchādanaṃ parimaddanaṃ nhāpanaṃ sambāhanaṃ sādiyati, so tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati, idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi. Ayaṃ vuccati, brāhmaṇa, aparisuddhaṃ brahmacariyaṃ carati saṃyutto methunena saṃyogena, na parimuccati jātiyā. Jarāya maraṇena…pe… na parimuccati dukkhasmāti vadāmi.

“婆罗门，于此，有沙门或婆罗门，自称是圆满的梵行者，然实不与女性行淫欲之事，却乐于接受女性为其涂油、按摩、沐浴、揉捏。他乐于此，欲于此，并因此获得满足。婆罗门，此亦是梵行的残缺、有洞、杂色与斑驳。婆罗门，此人被称为行不净梵行者，与淫行相应，不得解脱生、老、死……我说他不得解脱于苦。”

‘‘Puna caparaṃ, brāhmaṇa, idhekacco samaṇo vā…pe… paṭijānamāno na heva kho mātugāmena saddhiṃ dvayaṃ dvayasamāpattiṃ samāpajjati. Napi mātugāmassa ucchādanaṃ…pe… sādiyati. Apica kho mātugāmena saddhiṃ sañjagghati saṃkīḷati saṃkelāyati, so tadassādeti…pe… na parimuccati dukkhasmāti vadāmi.

“再者，婆罗门，于此，有沙门或婆罗门……（中略）……自称是圆满的梵行者，然实不与女性行淫欲之事，亦不乐于接受女性为其涂油……（中略）……揉捏，却与女性一同嬉笑、玩耍、言语调情。他乐于此……（中略）……我说他不得解脱于苦。”

‘‘Puna caparaṃ, brāhmaṇa, idhekacco samaṇo vā…pe… na heva kho mātugāmena saddhiṃ dvayaṃ dvayasamāpattiṃ samāpajjati. Napi mātugāmassa ucchādanaṃ…pe… sādiyati. Napi mātugāmena saddhiṃ sañjagghati saṃkīḷati saṃkelāyati. Apica kho mātugāmassa cakkhunā cakkhuṃ upanijjhāyati pekkhati, so tadassādeti…pe… na parimuccati dukkhasmāti vadāmi.

“再者，婆罗门，在此，某沙门或婆罗门，虽自称具足梵行，确实不与女人行淫欲之事，亦不乐于接受女人为其涂油、按摩、沐浴、揉捏，亦不与女人嬉笑、调笑、玩笑。但他却以眼注视、凝视女人的眼睛，他对此感到满足，对此而喜爱，以此而获得满足。婆罗门，这也（是）梵行的残缺、有洞、杂色、杂斑。婆罗门，这称为过着不清净的梵行，与淫欲的结合系缚……（中略）……我说他不能从苦中解脱。”

‘‘Puna [Pg.50] caparaṃ, brāhmaṇa, idhekacco samaṇo vā…pe… na heva kho mātugāmena… napi mātugāmassa… napi mātugāmena… napi mātugāmassa…pe… pekkhati. Apica kho mātugāmassa saddaṃ suṇāti tirokuṭṭā vā tiropākārā vā hasantiyā vā bhaṇantiyā vā gāyantiyā vā rodantiyā vā, so tadassādeti…pe… dukkhasmāti vadāmi.

“再者，婆罗门，在此，某沙门或婆罗门，虽自称具足梵行，确实不与女人行淫欲之事，亦不乐于接受女人为其涂油、按摩、沐浴、揉捏，亦不与女人嬉笑、调笑、玩笑，亦不以眼注视、凝视女人的眼睛。但他却隔着墙垣或围墙，听到女人笑语、谈论、歌唱或哭泣的声音。他对此感到满足，对此而喜爱，以此而获得满足。婆罗门，这也（是）梵行的残缺、有洞、杂色、杂斑。婆罗门，这称为过着不清净的梵行，与淫欲的结合系缚……（中略）……我说他不能从苦中解脱。”

‘‘Puna caparaṃ, brāhmaṇa, idhekacco samaṇo vā…pe… na heva kho mātugāmena… napi mātugāmassa… napi mātugāmena… napi mātugāmassa…pe… rodantiyā vā. Apica kho yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni, tāni anussarati, so tadassādeti…pe… dukkhasmāti vadāmi.

“再者，婆罗门，在此，某沙门或婆罗门，虽自称具足梵行，确实不与女人行淫欲之事，亦不乐于接受女人为其涂油、按摩、沐浴、揉捏，亦不与女人嬉笑、调笑、玩笑，亦不以眼注视、凝视女人的眼睛，亦不隔着墙垣或围墙听到女人笑语、谈论、歌唱或哭泣的声音。但他还会回想过去与女人一同欢笑、谈笑、嬉戏的那些事情，他对此感到满足，对此而喜爱，以此而获得满足。婆罗门，这也（是）梵行的残缺、有洞、杂色、杂斑。婆罗门，这称为过着不清净的梵行，与淫欲的结合系缚……（中略）……我说他不能从苦中解脱。”

‘‘Puna caparaṃ, brāhmaṇa, idhekacco samaṇo vā…pe… na heva kho mātugāmena…pe… napi mātugāmassa…pe… napi yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni, tāni anussarati. Apica kho passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ, so tadassādeti…pe… dukkhasmāti vadāmi.

“更进一步，婆罗门，在此，某沙门或婆罗门，虽自称具足梵行，确实不与女人行淫欲之事，亦不乐于接受女人为其涂油、按摩、沐浴、揉捏，亦不与女人嬉笑、调笑、玩笑，亦不以眼注视、凝视女人的眼睛，亦不隔着墙垣或围墙听到女人笑语、谈论、歌唱或哭泣的声音，亦不回忆过去与女人一同欢笑、谈笑、嬉戏的那些事情。但他看见居士或居士之子，具足、圆满地受用五种欲乐，他对此感到满足，对此而喜爱，以此而获得满足。婆罗门，这也（是）梵行的残缺、有洞、杂色、杂斑。婆罗门，这称为过着不清净的梵行，与淫欲的结合系缚……（中略）……我说他不能从苦中解脱。”

‘‘Puna caparaṃ, brāhmaṇa, idhekacco samaṇo vā…pe… na heva kho mātugāmena…pe… napi passati gahapatiṃ vā gahapatiputtaṃ vā…pe… paricārayamānaṃ. Apica kho aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati. Idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampī’’ti (a. ni. 7.50).

“再者，婆罗门，在此，有某位沙门或婆罗门……（略）……但他为了投生于某一天的天众而修梵行，（心想）：‘我以此戒、或禁行(vata)、或苦行(tapa)、或梵行，将成为天，或某一天的天人。’他品味它，喜爱它，并因此感到满足。婆罗门，这也是梵行的残缺、孔隙、杂色与斑点。” (增支部7.50)

Evaṃ lābhādihetukena bhedena ca sattavidhamethunasaṃyogena ca khaṇḍādibhāvo saṅgahitoti veditabbo.

当知，由利养等因而导致的毁犯，以及与七种次等淫行的结合，皆被摄于残缺等状态中。

Akhaṇḍādibhāvo pana sabbaso sikkhāpadānaṃ abhedena, bhinnānañca sappaṭikammānaṃ paṭikammakaraṇena, sattavidhamethunasaṃyogābhāvena ca, aparāya [Pg.51] ca ‘‘kodho upanāho makkho paḷāso issā macchariyaṃ māyā sātheyyaṃ thambho sārambho māno atimāno mado pamādo’’tiādīnaṃ pāpadhammānaṃ anuppattiyā, appicchatāsantuṭṭhitāsallekhatādīnañca guṇānaṃ uppattiyā saṅgahito.

至于无缺等状态，则由以下诸项所摄：彻底不毁犯所有学处(sikkhāpada)；对已毁犯但可补救的学处进行补救；无有七种次等淫行的结合；以及不生起“忿、恨、抹煞善行、争强好胜、嫉、悭、欺、诳、顽固、好斗、慢、过慢、骄慢、放逸”等恶法；并生起“少欲、知足、俭约”等功德。

Yāni hi sīlāni lābhādīnampi atthāya abhinnāni, pamādadosena vā bhinnānipi paṭikammakatāni, methunasaṃyogehi vā kodhupanāhādīhi vā pāpadhammehi anupahatāni, tāni sabbaso akhaṇḍāni acchiddāni asabalāni akammāsānīti vuccanti. Tāniyeva bhujissabhāvakaraṇato ca bhujissāni, viññūhi pasatthattā viññupasatthāni, taṇhādiṭṭhīhi aparāmaṭṭhattā aparāmaṭṭhāni, upacārasamādhiṃ vā appanāsamādhiṃ vā saṃvattayantīti samādhisaṃvattanikāni ca honti. Tasmā nesaṃ esa ‘akhaṇḍādibhāvo vodāna’nti veditabbo.

诚然，若有戒行，即使为了利养等也不毁犯；或因放逸之过而有所毁犯，也已作了补救；且不为次等淫行的结合或忿、恨等恶法所损害——这样的戒行，被称为是彻底的无缺、无孔隙、无杂色、无斑点。也正是这些戒行，因能使人自主，故称“自主”(bhujissa)；因被智者称赞，故称“智者所赞”(viññūpasattha)；因不为贪与见所执取，故称“无执取”(aparāmaṭṭha)；又能引生近行定或安止定，故称“能引三摩地”(samādhisaṃvattanika)。是故当知，它们的此等“无缺等状态”即是清净。

Taṃ panetaṃ vodānaṃ dvīhākārehi sampajjati sīlavipattiyā ca ādīnavadassanena, sīlasampattiyā ca ānisaṃsadassanena. Tattha ‘‘pañcime, bhikkhave, ādīnavā dussīlassa sīlavipattiyā’’ti (dī. ni. 2.149; a. ni. 5.213) evamādisuttanayena sīlavipattiyā ādīnavo daṭṭhabbo.

然而，此清净由两种方式成就：由见戒毁犯之过患，以及见戒圆满之利益。于此，“诸比丘，对破戒者而言，因其戒之毁犯，有此五种过患……”（《长部》2.149；《增支部》5.213），当依此类经文之理，了知戒毁犯之过患。

Apica dussīlo puggalo dussīlyahetu amanāpo hoti devamanussānaṃ, ananusāsanīyo sabrahmacārīnaṃ, dukkhito dussīlyagarahāsu, vippaṭisārī sīlavataṃ pasaṃsāsu, tāya ca pana dussīlyatāya sāṇasāṭako viya dubbaṇṇo hoti. Ye kho panassa diṭṭhānugatiṃ āpajjanti, tesaṃ dīgharattaṃ apāyadukkhāvahanato dukkhasamphasso. Yesaṃ deyyadhammaṃ paṭiggaṇhāti, tesaṃ namahapphalakaraṇato appaggho. Anekavassagaṇikagūthakūpo viya dubbisodhano. Chavālātamiva ubhato paribāhiro. Bhikkhubhāvaṃ paṭijānantopi abhikkhuyeva gogaṇaṃ anubandhagadrabho viya. Satatubbiggo sabbaverikapuriso viya. Asaṃvāsāraho matakaḷevaraṃ viya. Sutādiguṇayuttopi sabrahmacārīnaṃ apūjāraho susānaggi viya brāhmaṇānaṃ. Abhabbo visesādhigame andho viya rūpadassane. Nirāso saddhamme caṇḍālakumārako viya rajje. Sukhitosmīti maññamānopi dukkhitova aggikkhandhapariyāye vuttadukkhabhāgitāya.

再者，破戒之人因其破戒，不为天人所喜，不为同梵行者所教导，于呵责时受苦，于赞叹持戒者时追悔。复因其破戒，犹如粗麻衣，容色鄙劣。凡效其行者，因其长时导向恶趣之苦，故有苦触。彼所受用之信施，不能为施者带来大果报，故而少有价值。犹如累年之粪坑，难以清净。如同烧尸体的火杖，于两方面皆被舍弃。虽自称为比丘，实非比丘，犹如跟随牛群的驴子。恒常恐惧，犹如与一切人为敌者。如同死尸，不堪共住。纵具多闻等功德，亦如墓地之火于婆罗门，不为同梵行者所敬奉。如同盲者不能见色，彼无力证得胜法。如同旃陀罗子对王位绝望，彼于正法亦无希望。虽自以为乐，然因分担如《火蕴《本行》》中所说之苦，实则为苦。

Dussīlānañhi [Pg.52] pañcakāmaguṇaparibhogavandanamānanādisukhassādagadhitacittānaṃ tappaccayaṃ anussaraṇamattenāpi hadayasantāpaṃ janayitvā uṇhalohituggārappavattanasamatthaṃ atikaṭukaṃ dukkhaṃ dassento sabbākārena paccakkhakammavipāko bhagavā āha –

于一切行相中亲见业果的世尊，为向那些心已贪著于享受五欲及恭敬、供养等乐味的破戒者，显示一种仅凭忆念其缘由便足以在心中生起灼热、乃至能引发呕出热血的剧苦，于是说道：

‘‘Passatha no tumhe, bhikkhave, amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūta’nti? Evaṃ, bhanteti. Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā, yaṃ khattiyakaññaṃ vā brāhmaṇakaññaṃ vā gahapatikaññaṃ vā mudutalunahatthapādaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vāti. Etadeva, bhante, varaṃ yaṃ khattiyakaññaṃ vā…pe… upanipajjeyya vā. Dukkhaṃ hetaṃ, bhante, yaṃ amuṃ mahantaṃ aggikkhandhaṃ…pe… upanipajjeyya vāti. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa pāpadhammassa asucisaṅkassarasamācārassa paṭicchannakammantassa assamaṇassa samaṇapaṭiññassa abrahmacārissa brahmacāripaṭiññassa antopūtikassa avassutassa kasambujātassa yaṃ amuṃ mahantaṃ aggikkhandhaṃ…pe… upanipajjeyya vā. Taṃ kissa hetu? Tatonidānaṃ hi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyā’’ti (a. ni. 7.72).

“比丘们，你们看见那边那团燃烧炽盛、光明炽燃的大火聚了吗？”“是的，尊者。”“比丘们，你们怎么看？是拥抱那团燃烧炽盛、光明炽燃的大火聚而坐或躺，好呢？抑或拥抱手脚柔软娇嫩的刹帝利女、婆罗门女或居士女而坐或躺，好呢？”“尊者，拥抱刹帝利女……乃至……坐或躺，为好。拥抱那团燃烧炽盛、光明炽燃的大火聚而坐或躺，是苦。”“比丘们，我告诉你们，我向你们揭示：对于那毁戒者、恶法者、行为不净而可疑者、隐匿作为者、非沙门而自称沙门者、非梵行者而自称梵行者、内在腐败者、漏泄者、已成渣滓者，宁可拥抱那团燃烧炽盛、光明炽燃的大火聚而坐或躺。这是什么缘故呢？比丘们，因为这样，他或许会遭遇死亡，或只是临近死亡般的苦，但不会因此在身坏命终后，投生于恶趣、险道、衰败处、地狱。”

Evaṃ aggikkhandhupamāya itthipaṭibaddhapañcakāmaguṇaparibhogapaccayaṃ dukkhaṃ dassetvā eteneva upāyena –

如此，以火聚之譬喻，开示了因享受与女人相关的五种欲乐所引生的苦，并以此方法——

‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso daḷhāya vāḷarajjuyā ubho jaṅghā veṭhetvā ghaṃseyya, sā chaviṃ chindeyya, chaviṃ chetvā cammaṃ chindeyya, cammaṃ chetvā maṃsaṃ chindeyya, maṃsaṃ chetvā nhāruṃ chindeyya, nhāruṃ chetvā aṭṭhiṃ chindeyya, aṭṭhiṃ chetvā aṭṭhimiñjaṃ āhacca tiṭṭheyya, yaṃ vā khattiyamahāsālānaṃ [Pg.53] vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā abhivādanaṃ sādiyeyyā’’ti ca.

“诸比丘，于意云何？何者为胜？——是强壮之人以坚韧马尾索缠绕双胫摩擦，割破表皮，继而割破真皮，继而割破肉，继而割断筋，继而割断骨，触及骨髓而止住；还是欣然接受刹帝利大富、婆罗门大富或居士大富之顶礼？”

‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṃ pahareyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā añjalikammaṃ sādiyeyyā’’ti ca.

“诸比丘，于意云何？何者为胜？——是强壮之人以油拭锋矛，刺于胸口；还是欣然接受刹帝利大富、婆罗门大富或居士大富之合掌？”

‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṃ sampaliveṭheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ cīvaraṃ paribhuñjeyyā’’ti ca.

“诸比丘，于意云何？何者为胜？——是强壮之人以烧热、炽燃、发光之铁片缠身；还是受用刹帝利大富、婆罗门大富或居士大富所信施之衣？”

‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso tattena ayosaṅkunā ādittena sampajjalitena sajotibhūtena mukhaṃ vivaritvā tattaṃ lohaguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ mukhe pakkhipeyya, taṃ tassa oṭṭhampi ḍaheyya, mukhampi, jivhampi, kaṇṭhampi, udarampi ḍaheyya, antampi antaguṇampi ādāya adhobhāgaṃ nikkhameyya, yaṃ vā khattiya… brāhmaṇa… gahapatimahāsālānaṃ vā saddhādeyyaṃ piṇḍapātaṃ paribhuñjeyyā’’ti ca.

“诸比丘，于意云何？何者为胜？——是强壮之人以烧热、炽燃、发光之铁钳撬开其口，将烧热、炽燃、发光之铁丸置于其口中，彼铁丸烧其唇、烧其口、烧其舌、烧其喉、烧其腹，携其肠与肠间膜，自下方而出；还是受用刹帝利大富、婆罗门大富或居士大富所信施之钵食？”

‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṃ ayomañcaṃ vā ayopīṭhaṃ vā ādittaṃ sampajjalitaṃ sajotibhūtaṃ abhinisīdāpeyya vā abhinipajjāpeyya vā, yaṃ vā khattiya… brāhmaṇa… gahapatimahāsālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ paribhuñjeyyā’’ti ca.

“诸比丘，你们认为如何？何者为胜？——一个强壮的人抓住某人的头或肩，强令他坐或卧于烧红、炽燃、发光的铁床或铁凳上；还是受用刹帝利大族、婆罗门大族或居士大族所信施的床凳呢？”

‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso uddhaṃpādaṃ adhosiraṃ gahetvā tattāya ayokumbhiyā pakkhipeyya ādittāya sampajjalitāya sajotibhūtāya[Pg.54], so tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gaccheyya, sakimpi adho gaccheyya, sakimpi tiriyaṃ gaccheyya, yaṃ vā khattiya… brāhmaṇa… gahapatimahāsālānaṃ vā saddhādeyyaṃ vihāraṃ paribhuñjeyyā’’ti cāti (a. ni. 7.72).

“诸比丘，你们认为如何？何者为胜？——一个强壮的人抓住某人双脚，头下脚上地将他扔进烧红、炽燃、发光的铁锅里，他在其中沸腾，冒着泡沫，时而上浮，时而下沉，时而漂荡；还是受用刹帝利大族、婆罗门大族或居士大族所信施的住处呢？”

Imāhi vāḷarajjutiṇhasattiayopaṭṭaayoguḷaayomañcaayopīṭhaayokumbhīupamāhi abhivādanaañjalikammacīvarapiṇḍapātamañcapīṭhavihāraparibhogapaccayaṃ dukkhaṃ dassesi. Tasmā –

以此兽毛索、利矛、铁片、铁丸、铁床铁凳、铁锅等譬喻，显示了因受用礼敬、合掌、衣、食、床凳、住处而有之苦。是故——

Aggikkhandhāliṅganadukkhādhikadukkhakaṭukaphalaṃ;

Avijahato kāmasukhaṃ, sukhaṃ kuto bhinnasīlassa.

破戒者不舍欲乐，其苦果甚于怀抱火聚，何有安乐？

Abhivādanasādiyane, kiṃ nāma sukhaṃ vipannasīlassa;

Daḷhavāḷarajjughaṃsanadukkhādhikadukkhabhāgissa.

于堕戒者，其苦报甚于强韧兽毛索之磨擦，于享受礼敬时，何有安乐？

Saddhānamañjalikammasādiyane kiṃ sukhaṃ asīlassa;

Sattippahāradukkhādhimattadukkhassa yaṃhetu.

无戒者享受信士合掌，何有安乐？此乃剧苦之因，其苦甚于矛刺。

Cīvaraparibhogasukhaṃ, kiṃ nāma asaṃyatassa;

Yena ciraṃ anubhavitabbo, niraye jalitaayopaṭṭasamphasso.

于不防护者，受用衣物何乐之有？缘此将于地狱中，长时感受燃热铁片之触。

Madhuropi piṇḍapāto, halāhalavisūpamo asīlassa;

Ādittā gilitabbā, ayoguḷā yena cirarattaṃ.

于无戒者，甘美信施食，犹如哈拉哈拉(halāhala)剧毒；缘此将于长夜中，吞食燃烧之铁丸。

Sukhasammatopi dukkho, asīlino mañcapīṭhaparibhogo;

Yaṃ bādhissanti ciraṃ, jalitaayomañcapīṭhāni.

无戒人受用床凳，虽名为乐实为苦；燃烧之铁床铁凳，将长时恼害斯人。

Dussīlassa vihāre, saddhādeyyamhi kā nivāsa rati;

Jalitesu nivasitabbaṃ, yena ayokumbhimajjhesu.

恶戒者住于信施住处，何有安乐？彼将住于燃烧之铁锅中。

Saṅkasarasamācāro, kasambujāto avassuto pāpo;

Antopūtīti ca yaṃ, nindanto āha lokagaru.

行为如粪坑，生于污秽，漏泄且罪恶；世间导师呵责其“内腐”。

Dhī jīvitaṃ asaññatassa, tassa samaṇajanavesadhārissa;

Assamaṇassa upahataṃ, khatamattānaṃ vahantassa.

不自制者，其命可耻！彼身着沙门之服而非沙门，负此已毁、已坏之身。

Gūthaṃ [Pg.55] viya kuṇapaṃ viya, maṇḍanakāmā vivajjayantīdha;

Yaṃ nāma sīlavanto, santo kiṃ jīvitaṃ tassa.

如爱装饰者远离粪秽与死尸，有德寂静者亦远离彼人。彼之生命，有何意义？

Sabbabhayehi amutto, mutto sabbehi adhigamasukhehi;

Supihitasaggadvāro, apāyamaggaṃ samārūḷho.

未脱离一切怖畏，已远离一切证得之乐；天门紧闭，已登上恶趣之道。

Karuṇāya vatthubhūto, kāruṇikajanassa nāma ko añño;

Dussīlasamo dussī, latāya iti bahuvidhā dosāti.

于慈悲者，有谁能如恶戒者，堪为悲悯之事？如是，恶戒有过患种种。

Evamādinā paccavekkhaṇena sīlavipattiyaṃ ādīnavadassanaṃ vuttappakāraviparītato sīlasampattiyā ānisaṃsadassanañca veditabbaṃ. Apica –

如此等等省察，当知见于毁戒之过患，以及与前述相反，见于具戒之功德。此外——

Tassa pāsādikaṃ hoti, pattacīvaradhāraṇaṃ;

Pabbajjā saphalā tassa, yassa sīlaṃ sunimmalaṃ.

彼受持衣钵，端严可敬；戒行极清净者，其出家亦有果。

Attānuvādādibhayaṃ, suddhasīlassa bhikkhuno;

Andhakāraṃ viya raviṃ, hadayaṃ nāvagāhati.

自责等怖畏，不入净戒比丘之心，犹如黑暗不入太阳。

Sīlasampattiyā bhikkhu, sobhamāno tapovane;

Pabhāsampattiyā cando, gagane viya sobhati.

比丘以戒圆满，于苦行林中庄严；犹如明月以光圆满，于虚空中照耀。

Kāyagandhopi pāmojjaṃ, sīlavantassa bhikkhuno;

Karoti api devānaṃ, sīlagandhe kathāva kā.

持戒比丘之身香，亦令诸天生欢喜，何况其戒香乎？

Sabbesaṃ gandhajātānaṃ, sampattiṃ abhibhuyyati;

Avighātī disā sabbā, sīlagandho pavāyati.

戒香超越一切香之圆满，无有障碍，遍熏十方。

Appakāpi katā kārā, sīlavante mahapphalā;

Hontīti sīlavā hoti, pūjāsakkārabhājanaṃ.

于持戒者所行之善，虽微亦有大果；是故持戒者，堪为供养恭敬之器。

Sīlavantaṃ na bādhanti, āsavā diṭṭhadhammikā;

Samparāyikadukkhānaṃ, mūlaṃ khanati sīlavā.

现法诸漏不恼持戒者，持戒者能掘未来诸苦根。

Yā manussesu sampatti, yā ca devesu sampadā;

Na sā sampannasīlassa, icchato hoti dullabhā.

人间所有成就，天上所有福乐，于具戒者，随愿非难得。

Accantasantā pana yā, ayaṃ nibbānasampadā;

Mano sampannasīlassa, tameva anudhāvati.

然此涅槃成就，究竟寂静；具戒者之心，亦奔赴于彼。

Sabbasampattimūlamhi[Pg.56], sīlamhi iti paṇḍito;

Anekākāravokāraṃ, ānisaṃsaṃ vibhāvayeti.

是故，智者于作为一切成就之根本的戒，应以多种方式阐明其利益。

Evañhi vibhāvayato sīlavipattito ubbijjitvā sīlasampattininnaṃ mānasaṃ hoti. Tasmā yathāvuttaṃ imaṃ sīlavipattiyā ādīnavaṃ imañca sīlasampattiyā ānisaṃsaṃ disvā sabbādarena sīlaṃ vodāpetabbanti.

如此阐明，心则从戒之毁犯中惊恐而出，倾向于戒之圆满。因此，如前所述，见到戒之毁犯的过患和戒之圆满的利益后，应当以一切敬意来清净戒。

Ettāvatā ca ‘‘sīle patiṭṭhāya naro sapañño’’ti imissā gāthāya sīlasamādhipaññāmukhena desite visuddhimagge sīlaṃ tāva paridīpitaṃ hoti.

至此，对于“有慧人，住于戒”此偈，在以戒、定、慧为首而开示的《清净道论》中，戒已先被阐明。

Iti sādhujanapāmojjatthāya kate visuddhimagge

为令善人得喜悦而造的《清净道论》中，

Sīlaniddeso nāma paṭhamo paricchedo.

名为《戒的解释》的第一章。

2. Dhutaṅganiddeso

2. 头陀支的解释

22. Idāni [Pg.57] yehi appicchatāsantuṭṭhitādīhi guṇehi vuttappakārassa sīlassa vodānaṃ hoti, te guṇe sampādetuṃ yasmā samādinnasīlena yoginā dhutaṅgasamādānaṃ kātabbaṃ. Evañhissa appicchatāsantuṭṭhitāsallekhapavivekāpacayavīriyārambhasubharatādiguṇasalilavikkhālitamalaṃ sīlañceva suparisuddhaṃ bhavissati, vatāni ca sampajjissanti. Iti anavajjasīlabbataguṇaparisuddhasabbasamācāro porāṇe ariyavaṃsattaye patiṭṭhāya catutthassa bhāvanārāmatāsaṅkhātassa ariyavaṃsassa adhigamāraho bhavissati. Tasmā dhutaṅgakathaṃ ārabhissāma.

22. 如今，为了成就那些能使已说明之戒得以清净的少欲、知足等功德，已受持戒的瑜伽士应当受持头陀支。这样，他的戒将因少欲、知足、简朴、远离、不积聚、发起精进、易于养活等功德之水洗涤其垢秽而变得非常清净，行持也将圆满。如此，具足无过之戒与行持之功德，一切行为清净者，就能安住于古圣者的三种圣种，并有资格证得名为“乐于修行”的第四种圣种。因此，我们将开始讲述头陀支。

Bhagavatā hi pariccattalokāmisānaṃ kāye ca jīvite ca anapekkhānaṃ anulomapaṭipadaṃyeva ārādhetukāmānaṃ kulaputtānaṃ terasadhutaṅgāni anuññātāni. Seyyathidaṃ – paṃsukūlikaṅgaṃ, tecīvarikaṅgaṃ, piṇḍapātikaṅgaṃ, sapadānacārikaṅgaṃ, ekāsanikaṅgaṃ, pattapiṇḍikaṅgaṃ, khalupacchābhattikaṅgaṃ, āraññikaṅgaṃ, rukkhamūlikaṅgaṃ, abbhokāsikaṅgaṃ, sosānikaṅgaṃ, yathāsanthatikaṅgaṃ, nesajjikaṅganti. Tattha –

世尊为那些舍弃世间利养、对身体和生命没有顾念、只想成办随顺之道的良家子们，开许了十三种头陀支。即：粪扫衣支、三衣支、乞食支、次第乞食支、一坐食支、一钵食支、食后不食支、阿兰若住支、树下住支、露地住支、冢间住支、随处住支、常坐不卧支。其中——

Atthato lakkhaṇādīhi, samādānavidhānato;

Pabhedato bhedato ca, tassa tassānisaṃsato.

由语义、由相等等、由受持之法、由类别、由破坏，以及由其各自之功德。

Kusalattikato ceva, dhutādīnaṃ vibhāgato;

Samāsabyāsato cāpi, viññātabbo vinicchayo.

由善等三法聚、由头陀等之分别，亦由总说与广说，当知其抉择。

23. Tattha atthatoti tāva rathikasusānasaṅkārakūṭādīnaṃ yattha katthaci paṃsūnaṃ upari ṭhitattā abbhuggataṭṭhena tesu tesu paṃsukūlamivāti paṃsukūlaṃ, atha vā paṃsu viya kucchitabhāvaṃ ulatīti paṃsukūlaṃ, kucchitabhāvaṃ gacchatīti vuttaṃ hoti. Evaṃ laddhanibbacanassa paṃsukūlassa dhāraṇaṃ paṃsukūlaṃ, taṃ sīlamassāti paṃsukūliko. Paṃsukūlikassa aṅgaṃ paṃsukūlikaṅgaṃ. Aṅganti kāraṇaṃ vuccati. Tasmā yena samādānena so paṃsukūliko hoti, tassetaṃ adhivacananti veditabbaṃ.

23. 于此，首先是语义：在道路、墓地、垃圾堆等任何地方，因置于尘土之上而隆起，犹如尘堆，故名“粪扫衣”(paṃsukūla)；或如尘土般，趋于可厌的状态，故名“粪扫衣”，此即趋于可厌之意。穿着如此释义的粪扫衣，即是“粪扫衣（行）”。以此为习性者，是为“粪扫衣者”(paṃsukūliko)。粪扫衣者之“支”，即“粪扫衣支”(paṃsukūlikaṅga)。所谓“支”(aṅga)，即是“因”之意。是故，当知此（粪扫衣支）乃指使他成为粪扫衣者的受持（即受持的思心所），是为此（思心所）之增上语。

Eteneva nayena saṅghāṭiuttarāsaṅgaantaravāsakasaṅkhātaṃ ticīvaraṃ sīlamassāti tecīvariko. Tecīvarikassa aṅgaṃ tecīvarikaṅgaṃ.

依此理趣，以称为僧伽梨(saṅghāṭi)、上衣(uttarāsaṅga)、下衣(antaravāsaka)之三衣为习性者，是为“三衣者”(tecīvariko)。三衣者之支，即“三衣支”(tecīvarikaṅga)。

Bhikkhāsaṅkhātānaṃ [Pg.58] pana āmisapiṇḍānaṃ pātoti piṇḍapāto, parehi dinnānaṃ piṇḍānaṃ patte nipatananti vuttaṃ hoti. Taṃ piṇḍapātaṃ uñchati taṃ taṃ kulaṃ upasaṅkamanto gavesatīti piṇḍapātiko. Piṇḍāya vā patituṃ vatametassāti piṇḍapātī, patitunti carituṃ, piṇḍapātī eva piṇḍapātiko. Piṇḍapātikassa aṅgaṃ piṇḍapātikaṅgaṃ.

再者，称为“乞食”(bhikkhā)的食物团之落下，是为“团食”(piṇḍapāta)，此即他人所施之食团落入钵中之意。他挨家挨户寻求此团食，故名“团食者”(piṇḍapātiko)。或说，为食而行是其行持，故名“行乞食者”(piṇḍapātī)；“行”即是“行乞”之意。“行乞食者”亦即“团食者”。团食者之支，即“团食支”(piṇḍapātikaṅga)。

Dānaṃ vuccati avakhaṇḍanaṃ, apetaṃ dānatoti apadānaṃ, anavakhaṇḍananti attho. Saha apadānena sapadānaṃ, avakhaṇḍanarahitaṃ anugharanti vuttaṃ hoti. Sapadānaṃ carituṃ idamassa sīlanti sapadānacārī, sapadānacārī eva sapadānacāriko. Tassa aṅgaṃ sapadānacārikaṅgaṃ.

“断”(dāna)者，谓之“间断”(avakhaṇḍanaṃ)。离于“断”，故名“无断”(apadāna)，即“不间断”之意。与“无断”俱行，故名“俱无断”(sapadāna)，此即“不间断地挨家挨户”之意。以次第乞食为习性者，是为“次第乞食者”(sapadānacārī)；“次第乞食者”(sapadānacārī)亦即“次第乞食者”(sapadānacāriko)。彼之支，即“次第乞食支”(sapadānacārikaṅga)。

Ekāsane bhojanaṃ ekāsanaṃ, taṃ sīlamassāti ekāsaniko. Tassa aṅgaṃ ekāsanikaṅgaṃ.

于一座中食，是为“一座食”(ekāsana)。以此为习性者，是为“一座食者”(ekāsaniko)。彼之支，即“一座食支”(ekāsanikaṅga)。

Dutiyabhājanassa paṭikkhittattā kevalaṃ ekasmiṃyeva patte piṇḍo pattapiṇḍo. Idāni pattapiṇḍagahaṇe pattapiṇḍasaññaṃ katvā pattapiṇḍo sīlamassāti pattapiṇḍiko. Tassa aṅgaṃ pattapiṇḍikaṅgaṃ.

因拒绝第二容器，仅在一钵中之食，名为一钵食(pattapiṇḍo)。如今，于受取一钵食时，作一钵食之想，以一钵食为惯行者，是为一钵食者(pattapiṇḍiko)。彼之支，即一钵食支(pattapiṇḍikaṅgaṃ)。

Khalūti paṭisedhanatthe nipāto. Pavāritena satā pacchā laddhaṃ bhattaṃ pacchābhattaṃ nāma, tassa pacchābhattassa bhojanaṃ pacchābhattabhojanaṃ, tasmiṃ pacchābhattabhojane pacchābhattasaññaṃ katvā pacchābhattaṃ sīlamassāti pacchābhattiko. Na pacchābhattiko khalupacchābhattiko. Samādānavasena paṭikkhittātirittabhojanassetaṃ nāmaṃ. Aṭṭhakathāyaṃ pana vuttaṃ khalūti eko sakuṇo. So mukhena phalaṃ gahetvā tasmiṃ patite puna aññaṃ na khādati. Tādiso ayanti khalupacchābhattiko. Tassa aṅgaṃ khalupacchābhattikaṅgaṃ.

“khalu”是不变词，表拒绝义。已表示满足者，之后所得之食，名为后食(pacchābhattaṃ)；食用该后食，名为食后食(pacchābhattabhojanaṃ)。于食后食时，作后食之想，以食后食为惯行者，是为食后食者(pacchābhattiko)。不食后食者，是为食后不食者(khalupacchābhattiko)。此乃依受持而拒绝额外食物者之名。然而，在义注中说：“khalu”是一种鸟，它用嘴衔果，果若坠地，则不再食他果。如是之人，即为食后不食者。彼之支，即食后不食支(khalupacchābhattikaṅgaṃ)。

Araññe nivāso sīlamassāti āraññiko. Tassa aṅgaṃ āraññikaṅgaṃ.

以居住于阿兰若(araññe)为惯行者，是为阿兰若住者(āraññiko)。彼之支，即阿兰若住支(āraññikaṅgaṃ)。

Rukkhamūle nivāso rukkhamūlaṃ, taṃ sīlamassāti rukkhamūliko. Rukkhamūlikassa aṅgaṃ rukkhamūlikaṅgaṃ. Abbhokāsikasosānikaṅgesupi eseva nayo.

居住于树下，是为树下住(rukkhamūlaṃ)；以此为惯行者，是为树下住者(rukkhamūliko)。树下住者之支，即树下住支(rukkhamūlikaṅgaṃ)。于露地住支(abbhokāsikaṅga)与冢间住支(sosānikaṅga)亦同此理。

Yadeva [Pg.59] santhataṃ yathāsanthataṃ, idaṃ tuyhaṃ pāpuṇātīti evaṃ paṭhamaṃ uddiṭṭhasenāsanassetaṃ adhivacanaṃ. Tasmiṃ yathāsanthate viharituṃ sīlamassāti yathāsanthatiko. Tassa aṅgaṃ yathāsanthatikaṅgaṃ.

凡所敷设者，即为随处敷设(yathāsanthataṃ)。此乃对“此归于你”如是最初所指定之坐卧处的增上语。于彼随处敷设(之坐卧处)居住为惯行者，是为随处敷设住者(yathāsanthatiko)。彼之支，即随处敷设住支(yathāsanthatikaṅgaṃ)。

Sayanaṃ paṭikkhipitvā nisajjāya viharituṃ sīlamassāti nesajjiko. Tassa aṅgaṃ nesajjikaṅgaṃ.

舍弃卧而以常坐为住，以此为惯行者，是为常坐者(nesajjiko)。彼之支，即常坐支(nesajjikaṅgaṃ)。

Sabbāneva panetāni tena tena samādānena dhutakilesattā dhutassa bhikkhuno aṅgāni, kilesadhunanato vā dhutanti laddhavohāraṃ ñāṇaṃ aṅgaṃ etesanti dhutaṅgāni. Atha vā dhutāni ca tāni paṭipakkhaniddhunanato aṅgāni ca paṭipattiyātipi dhutaṅgāni. Evaṃ tāvettha atthato viññātabbo vinicchayo.

然而，所有此等(支分)，皆因各别之受持而抖落烦恼，故为已抖落(烦恼)之比丘(dhutassa bhikkhuno)的支分。又或，因能抖落烦恼，故得名为“抖落”(dhuta)之智，为此等(修行)之支，故名头陀支(dhutaṅgāni)。又或，因能抖落敌对法，故彼等既是“抖落”(dhutāni)，又是修行(paṭipatti)之支(aṅgāni)，故亦名头陀支。于此，当知此义理之抉择。

Sabbāneva panetāni samādānacetanālakkhaṇāni. Vuttampi cetaṃ ‘‘yo samādiyati, so puggalo. Yena samādiyati, cittacetasikā ete dhammā. Yā samādānacetanā, taṃ dhutaṅgaṃ. Yaṃ paṭikkhipati, taṃ vatthū’’ti. Sabbāneva ca loluppaviddhaṃsanarasāni, nilloluppabhāvapaccupaṭṭhānāni appicchatādiariyadhammapadaṭṭhānāni. Evamettha lakkhaṇādīhi veditabbo vinicchayo.

此等一切（头陀支）皆以受持思为相。诚如所言：“受持者，是人；所用以受持者，是此等心与心所法；受持之思，是头陀支；所舍弃者，是事。”此等一切皆以摧毁贪欲为作用，以无贪的状态为现起，以少欲等圣法为近因。如是，于此当以相等了知其决择。

Samādānavidhānatotiādīsu pana pañcasu sabbāneva dhutaṅgāni dharamāne bhagavati bhagavatova santike samādātabbāni. Parinibbute mahāsāvakassa santike. Tasmiṃ asati khīṇāsavassa, anāgāmissa, sakadāgāmissa, sotāpannassa, tipiṭakassa, dvipiṭakassa, ekapiṭakassa, ekasaṅgītikassa, aṭṭhakathācariyassa. Tasmiṃ asati dhutaṅgadharassa, tasmimpi asati cetiyaṅgaṇaṃ sammajjitvā ukkuṭikaṃ nisīditvā sammāsambuddhassa santike vadantena viya samādātabbāni, apica sayampi samādātuṃ vaṭṭati eva. Ettha ca cetiyapabbate dve bhātikattherānaṃ jeṭṭhakabhātu dhutaṅgappicchatāya vatthu kathetabbaṃ. Ayaṃ tāva sādhāraṇakathā.

于“受持法”等五事中，若世尊在世，一切头陀支皆应于世尊座前受持。世尊般涅槃后，则于大弟子座前（受持）。彼若不在，则于漏尽者、阿那含、斯陀含、须陀洹、持三藏者、持二藏者、持一藏者、持一部者、义注师座前（受持）。彼若不在，则于持头陀支者座前（受持）。彼亦不在，则应清扫塔院，蹲踞而坐，如于正自觉者座前禀告般受持。此外，亦可自行受持。于此，当说支提山两位兄弟长老中，兄长关于头陀支的少欲之事。此为总说。

1. Paṃsukūlikaṅgakathā

1. 粪扫衣支论

24. Idāni ekekassa samādānavidhānappabhedabhedānisaṃse vaṇṇayissāma. Paṃsukūlikaṅgaṃ tāva ‘‘gahapatidānacīvaraṃ paṭikkhipāmi, paṃsukūlikaṅgaṃ samādiyāmī’’ti [Pg.60] imesu dvīsu vacanesu aññatarena samādinnaṃ hoti. Idaṃ tāvettha samādānaṃ.

24. 如今，我等将逐一阐述每一（头陀支）的受持法、分别、破坏及功德。先说粪扫衣支，当以“我拒绝家主所施之衣”或“我受持粪扫衣支”此二语中之任一语而受持。此即是其受持（法）。

Evaṃ samādinnadhutaṅgena pana tena sosānikaṃ, pāpaṇikaṃ, rathiyacoḷaṃ, saṅkāracoḷaṃ, sotthiyaṃ, nhānacoḷaṃ, titthacoḷaṃ, gatapaccāgataṃ, aggiḍaḍḍhaṃ, gokhāyitaṃ, upacikākhāyitaṃ, undūrakhāyitaṃ, antacchinnaṃ, dasācchinnaṃ, dhajāhaṭaṃ, thūpacīvaraṃ, samaṇacīvaraṃ, ābhisekikaṃ, iddhimayaṃ, panthikaṃ, vātāhaṭaṃ, devadattiyaṃ, sāmuddiyantietesu aññataraṃ cīvaraṃ gahetvā phāletvā dubbalaṭṭhānaṃ pahāya thiraṭṭhānāni dhovitvā cīvaraṃ katvā porāṇaṃ gahapaticīvaraṃ apanetvā paribhuñjitabbaṃ.

如是受持头陀支的比丘，应于冢间衣、市集衣、街道衣、垃圾堆衣、产褥衣、沐浴衣、渡口衣、往返衣、火烧衣、牛嚼衣、白蚁啮衣、鼠啮衣、边沿断裂衣、缘饰断裂衣、旗幡衣、塔衣、沙门衣、灌顶衣、神通所作衣、路边衣、风吹衣、天授衣、海潮衣等之中，选取其一，将其拆开，舍弃脆弱之处，洗净坚固之处，缝制成衣，舍弃旧有的居士衣而受用之。

Tattha sosānikanti susāne patitakaṃ. Pāpaṇikanti āpaṇadvāre patitakaṃ. Rathiyacoḷanti puññatthikehi vātapānantarena rathikāya chaḍḍitacoḷakaṃ. Saṅkāracoḷanti saṅkāraṭṭhāne chaḍḍitacoḷakaṃ. Sotthiyanti gabbhamalaṃ puñchitvā chaḍḍitavatthaṃ. Tissāmaccamātā kira satagghanakena vatthena gabbhamalaṃ puñchāpetvā paṃsukūlikā gaṇhissantīti tālaveḷimagge chaḍḍāpesi. Bhikkhū jiṇṇakaṭṭhānatthameva gaṇhanti. Nhānacoḷanti yaṃ bhūtavejjehi sasīsaṃ nhāpitā kāḷakaṇṇicoḷanti chaḍḍetvā gacchanti.

其中，“冢间衣”是指丢弃在坟场的衣服。“店肆衣”是指丢弃在商店门口的衣服。“街巷衣”是指有功德心的人从窗户边丢弃在街巷的破布。“垃圾堆衣”是指丢弃在垃圾堆的破布。“产褥衣”是指擦拭产褥后丢弃的衣服。据说，帝须大臣的母亲曾让人用价值百金的布擦拭产褥后，为了让修粪扫衣的比丘捡拾，便将布丢弃在多罗维利道上。比丘们只是为了修补旧处才拾取。“沐浴衣”是指被巫医施以头部沐浴之后，人们认为是不祥之衣而丢弃的布。

Titthacoḷanti nhānatitthe chaḍḍitapilotikā. Gatapaccāgatanti yaṃ manussā susānaṃ gantvā paccāgatā nhatvā chaḍḍenti. Aggiḍaḍḍhanti agginā ḍaḍḍhappadesaṃ. Tañhi manussā chaḍḍenti. Gokhāyitādīni pākaṭāneva. Tādisānipi hi manussā chaḍḍenti. Dhajāhaṭanti nāvaṃ ārohantā dhajaṃ bandhitvā ārūhanti. Taṃ tesaṃ dassanātikkame gahetuṃ vaṭṭati. Yampi yuddhabhūmiyaṃ dhajaṃ bandhitvā ṭhapitaṃ, taṃ dvinnampi senānaṃ gatakāle gahetuṃ vaṭṭati.

“渡口衣”是指在沐浴的渡口丢弃的破布。“往返衣”是指人们去墓地后返回，沐浴后丢弃的衣物。“火烧衣”是指有被火烧过之处的衣服。人们会丢弃这些。“牛嚼衣”等是很明显的。人们也会丢弃这类物品。“旗幡衣”是指人们登上船时绑上旗帜。当他们的船超出视线范围时，便可以拿走它。还有在战场上绑起来的旗帜，当两军都离开后，也可以拿走它。

Thūpacīvaranti vammikaṃ parikkhipitvā balikammaṃ kataṃ. Samaṇacīvaranti bhikkhusantakaṃ. Ābhisekikanti rañño abhisekaṭṭhāne chaḍḍitacīvaraṃ. Iddhimayanti ehibhikkhucīvaraṃ. Panthikanti antarāmagge patitakaṃ. Yaṃ pana sāmikānaṃ satisammosena patitaṃ, taṃ thokaṃ rakkhitvā gahetabbaṃ. Vātāhaṭanti vātena paharitvā dūre pātitaṃ, taṃ pana sāmike apassantena [Pg.61] gahetuṃ vaṭṭati. Devadattiyanti anuruddhattherassa viya devatāhi dinnakaṃ. Sāmuddiyanti samuddavīcīhi thale ussāritaṃ.

蚁冢衣(Thūpacīvara)，是指包裹蚁冢作祭祀之衣。沙门衣(Samaṇacīvara)，是指比丘所有之衣。灌顶衣(Ābhisekika)，是指国王灌顶之处所弃之衣。神变衣(Iddhimaya)，是指“善来比丘”(ehibhikkhu)之衣。路衣(Panthika)，是指堕于路中之衣。若其主因失念而遗落，应稍作守护后方可拾取。风吹衣(Vātāhaṭa)，是指被风吹至远处之衣；若不见其主，则可拾取。天授衣(Devadattiya)，是指如阿那律(Anuruddha)尊者一般，由天神所予之衣。海浪衣(Sāmuddiya)，是指被海浪冲上岸之衣。

Yaṃ pana saṅghassa demāti dinnaṃ, coḷakabhikkhāya vā caramānehi laddhaṃ, na taṃ paṃsukūlaṃ. Bhikkhudattiyepi yaṃ vassaggena gāhetvā vā dīyati, senāsanacīvaraṃ vā hoti, na taṃ paṃsukūlaṃ. No gāhāpetvā dinnameva paṃsukūlaṃ. Tatrapi yaṃ dāyakehi bhikkhussa pādamūle nikkhittaṃ, tena pana bhikkhunā paṃsukūlikassa hatthe ṭhapetvā dinnaṃ, taṃ ekatosuddhikaṃ nāma. Yaṃ bhikkhuno hatthe ṭhapetvā dinnaṃ, tena pana pādamūle ṭhapitaṃ, tampi ekatosuddhikaṃ. Yaṃ bhikkhunopi pādamūle ṭhapitaṃ, tenāpi tatheva dinnaṃ, taṃ ubhatosuddhikaṃ. Yaṃ hatthe ṭhapetvā laddhaṃ, hattheyeva ṭhapitaṃ, taṃ anukkaṭṭhacīvaraṃ nāma. Iti imaṃ paṃsukūlabhedaṃ ñatvā paṃsukūlikena cīvaraṃ paribhuñjitabbanti idamettha vidhānaṃ.

凡是说“我等施予僧团”而布施的，或由游行乞衣的比丘所得到的，皆非粪扫衣。于比丘所施之衣中，凡依戒腊顺序分派而施者，或为住处衣者，亦非粪扫衣。唯有不经指定分派而布施者，方为粪扫衣。其中，若施主将衣置于比丘足下，该比丘复将其置于粪扫衣者手中而施，此名称为“单边清净”。若施主将衣置于比丘手中，该比丘复将其置于（粪扫衣者）足下，此亦为“单边清净”。若施主将衣置于比丘足下，该比丘亦如是（置于足下）而施，此名称为“双边清净”。若（施主）置于（比丘）手中而得，（该比丘）复置于（粪扫衣者）手中，此名称为“非殊胜衣”。是故，粪扫衣者了知此粪扫衣之差别后，方可受用。此即此中之规定。

Ayaṃ pana pabhedo, tayo paṃsukūlikā ukkaṭṭho majjhimo mudūti. Tattha sosānikaṃyeva gaṇhanto ukkaṭṭho hoti. Pabbajitā gaṇhissantīti ṭhapitakaṃ gaṇhanto majjhimo. Pādamūle ṭhapetvā dinnakaṃ gaṇhanto mudūti.

此复有差别：粪扫衣者有三，即上等者、中等者、下等者。其中，唯拾取冢间衣者，为上等者。拾取他人想“出家众将拾取”而置之衣者，为中等者。拾取他人置于足下而施之衣者，为下等者。

Tesu yassa kassaci attano ruciyā gihidinnakaṃ sāditakkhaṇe dhutaṅgaṃ bhijjati. Ayamettha bhedo.

此三者中，任何一人，若依自己之喜好，于欢喜领受在家众所施之衣的刹那，其头陀支即告破坏。此即此中之破坏。

Ayaṃ panānisaṃso, ‘‘paṃsukūlacīvaraṃ nissāya pabbajjā’’ti (mahāva. 128) vacanato nissayānurūpapaṭipattisabbhāvo, paṭhame ariyavaṃse patiṭṭhānaṃ, ārakkhadukkhābhāvo, aparāyattavuttitā, corabhayena abhayatā, paribhogataṇhāya abhāvo, samaṇasāruppaparikkhāratā, ‘‘appāni ceva sulabhāni ca tāni ca anavajjānī’’ti (a. ni. 4.27; itivu. 101) bhagavatā saṃvaṇṇitapaccayatā, pāsādikatā, appicchatādīnaṃ phalanipphatti, sammāpaṭipattiyā anubrūhanaṃ, pacchimāya janatāya diṭṭhānugatiāpādananti.

此即其功德：因佛陀所言“依粪扫衣而出家”（《大品》128），故能具足随顺于依止的修行；安住于第一圣种；无守护之苦；生活不依赖他人；无盗贼之畏；无受用之贪；具足沙门之如法资具；拥有为世尊所赞叹的资具，即“其数少，易获得，且无过失”（《增支部》4.27；《如是语》101）；能引生净信；成就少欲等果德；增长正修行；为后代众生作可见之范例。

Mārasenavighātāya, paṃsukūladharo yati;

Sannaddhakavaco yuddhe, khattiyo viya sobhati.

为摧魔罗军，持粪扫衣者，犹如披甲胄，刹帝利光耀。

Pahāya [Pg.62] kāsikādīni, varavatthāni dhāritaṃ;

Yaṃ lokagarunā ko taṃ, paṃsukūlaṃ na dhāraye.

世间之师既已舍，迦尸国等胜妙衣，而受持彼粪扫衣，何有行者不受持？

Tasmā hi attano bhikkhu, paṭiññaṃ samanussaraṃ;

Yogācārānukūlamhi, paṃsukūle rato siyāti.

是故比丘当忆念，自身所作之承诺，于随顺瑜伽行之粪扫衣，应当生喜乐。

Ayaṃ tāva paṃsukūlikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā.

以上为对粪扫衣支的受持、行法、区别、破坏及功德的释义。

2. Tecīvarikaṅgakathā

2. 三衣支释

25. Tadanantaraṃ pana tecīvarikaṅgaṃ ‘‘catutthakacīvaraṃ paṭikkhipāmi, tecīvarikaṅgaṃ samādiyāmī’’ti imesaṃ aññataravacanena samādinnaṃ hoti.

25. 其次，三衣支应通过以下二句中之任一句受持：“我拒绝第四件衣”或“我受持三衣支”。

Tena pana tecīvarikena cīvaradussaṃ labhitvā yāva aphāsukabhāvena kātuṃ vā na sakkoti, vicārakaṃ vā na labhati, sūciādīsu vāssa kiñci na sampajjati, tāva nikkhipitabbaṃ. Nikkhittapaccayā doso natthi. Rajitakālato pana paṭṭhāya nikkhipituṃ na vaṭṭati, dhutaṅgacoro nāma hoti. Idamassa vidhānaṃ.

持三衣者获得衣料后，若因身体不适而无法缝制，或找不到处理之人，或针等工具不齐全，则可以暂时存放。因存放之故，并无过失。然而，从染色之时起，则不应存放，否则即成所谓的“头陀支盗者”。此即其行法。

Pabhedato pana ayampi tividho hoti. Tattha ukkaṭṭhena rajanakāle paṭhamaṃ antaravāsakaṃ vā uttarāsaṅgaṃ vā rajitvā taṃ nivāsetvā itaraṃ rajitabbaṃ. Taṃ pārupitvā saṅghāṭi rajitabbā. Saṅghāṭiṃ pana nivāsetuṃ na vaṭṭati. Idamassa gāmantasenāsane vattaṃ. Āraññake pana dve ekato dhovitvā rajituṃ vaṭṭati. Yathā pana kañci disvā sakkoti kāsāvaṃ ākaḍḍhitvā uparikātuṃ, evaṃ āsanne ṭhāne nisīditabbaṃ. Majjhimassa rajanasālāyaṃ rajanakāsāvaṃ nāma hoti, taṃ nivāsetvā vā pārupitvā vā rajanakammaṃ kātuṃ vaṭṭati. Mudukassa sabhāgabhikkhūnaṃ cīvarāni nivāsetvā vā pārupitvā vā rajanakammaṃ kātuṃ vaṭṭati. Tatraṭṭhakapaccattharaṇampi tassa vaṭṭati. Pariharituṃ pana na vaṭṭati. Sabhāgabhikkhūnaṃ cīvarampi antarantarā paribhuñjituṃ vaṭṭati. Dhutaṅgatecīvarikassa pana catutthaṃ vattamānaṃ aṃsakāsāvameva vaṭṭati. Tañca kho vitthārato vidatthi, dīghato tihatthameva vaṭṭati.

再者，就差别而言，此亦有三种。其中，上等者在染色时，应先染下衣或上衣，穿上它之后，再染另一件。披上它之后，再染僧伽梨。然而，僧伽梨不应作为下衣穿着。这是他在村边住所的行持。但在林野住处，则允许将两件衣一起洗涤、染色。但应坐在近处，以便见到任何人时，能拉过袈裟遮盖身体。中等者在染坊中有名为“染色袈裟”的衣物，允许穿上或披上它来进行染色工作。下等者允许穿上或披上同住比丘的衣来进行染色工作。那里的铺垫物也允许他使用，但不允许随身携带。同住比丘的衣也允许他时常使用。对于持三衣头陀支的比丘，若有第四件衣，则只允许是肩衣。其尺寸应为宽一张手，长三肘。

Imesaṃ pana tiṇṇampi catutthakacīvaraṃ sāditakkhaṇeyeva dhutaṅgaṃ bhijjati. Ayamettha bhedo.

对于这三者，在受用第四件衣的刹那，头陀支即破。这是此中的破坏。

Ayaṃ [Pg.63] panānisaṃso, tecīvariko bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena. Tenassa pakkhino viya samādāyeva gamanaṃ, appasamārambhatā, vatthasannidhiparivajjanaṃ, sallahukavuttitā, atirekacīvaraloluppappahānaṃ, kappiye mattakāritāya sallekhavuttitā, appicchatādīnaṃ phalanipphattīti evamādayo guṇā sampajjantīti.

此为功德利益：持三衣的比丘对仅能维持身体的衣物感到满足。因此，他能如鸟一般仅携带（必需品）而行、少事务、舍离积蓄衣物、生活轻便、断除对多余衣物的贪求、因于适宜之事知量而生活简朴、成就少欲等果报——如是等等功德得以圆满。

Atirekavatthataṇhaṃ, pahāya sannidhivivajjito dhīro;

Santosasukharasaññū, ticīvaradharo bhavati yogī.

智慧的瑜伽士，舍断对多余衣物的贪爱，远离积蓄，了知满足之乐味，成为持三衣者。

Tasmā sapattacaraṇo, pakkhīva sacīvarova yogivaro;

Sukhamanuvicaritukāmo, cīvaraniyame ratiṃ kayirāti.

是故，欲求安乐游方的殊胜瑜伽士，应如仅以双翅为行具的鸟儿一般，仅身着三衣，乐于衣的限定。

Ayaṃ tecīvarikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā.

此为三衣支的受持方法、分类、破坏及功德之释义。

3. Piṇḍapātikaṅgakathā

3. 乞食支论

26. Piṇḍapātikaṅgampi ‘‘atirekalābhaṃ paṭikkhipāmi, piṇḍapātikaṅgaṃ samādiyāmī’’ti imesaṃ aññataravacanena samādinnaṃ hoti.

26. 乞食支也是以“我拒绝额外利养，我受持乞食支”这些语句中的任何一句来受持的。

Tena pana piṇḍapātikena ‘‘saṅghabhattaṃ, uddesabhattaṃ, nimantanabhattaṃ, salākabhattaṃ, pakkhikaṃ, uposathikaṃ, pāṭipadikaṃ, āgantukabhattaṃ, gamikabhattaṃ, gilānabhattaṃ, gilānupaṭṭhākabhattaṃ, vihārabhattaṃ, dhurabhattaṃ, vārakabhatta’’nti etāni cuddasa bhattāni na sāditabbāni. Sace pana ‘‘saṅghabhattaṃ gaṇhathā’’tiādinā nayena avatvā ‘‘amhākaṃ gehe saṅgho bhikkhaṃ gaṇhātu, tumhepi bhikkhaṃ gaṇhathā’’ti vatvā dinnāni honti, tāni sādituṃ vaṭṭanti. Saṅghato nirāmisasalākāpi vihāre pakkabhattampi vaṭṭatiyevāti idamassa vidhānaṃ.

那么，这位乞食者不应接受以下十四种食物：僧众斋、指定斋、邀请斋、签筹斋、半月斋、布萨斋、初一斋、访客斋、旅人斋、病人斋、侍病者斋、精舍斋、首户斋、轮值斋。但如果不是以“请接受僧众斋”等方式给予，而是说“愿僧众来我家接受食物，你们也来接受食物”，这样给予的食物是可以接受的。从僧团获得的药品等签筹，以及在精舍煮好的食物，也是可以接受的。此为行持之法。

Pabhedato pana ayampi tividho hoti. Tattha ukkaṭṭho puratopi pacchatopi āhaṭabhikkhaṃ gaṇhati, pattadvāre ṭhatvā pattaṃ gaṇhantānampi deti, paṭikkamanaṃ āharitvā dinnabhikkhampi gaṇhati, taṃ divasaṃ pana nisīditvā bhikkhaṃ na gaṇhati. Majjhimo taṃ divasaṃ nisīditvāpi gaṇhati, svātanāya pana nādhivāseti. Mudukosvātanāyapi punadivasāyapi bhikkhaṃ adhivāseti. Te ubhopi serivihārasukhaṃ na labhanti, ukkaṭṭhova labhati. Ekasmiṃ kira [Pg.64] gāme ariyavaṃso hoti, ukkaṭṭho itare āha – ‘‘āyāmāvuso, dhammasavanāyā’’ti. Tesu eko ekenamhi, bhante, manussena nisīdāpitoti āha. Aparo mayā, bhante, svātanāya ekassa bhikkhā adhivāsitāti. Evaṃ te ubho parihīnā. Itaro pātova piṇḍāya caritvā gantvā dhammarasaṃ paṭisaṃvedesi.

细分而言，此（乞食支）亦有三种。其中，上等者接受从行路前方或后方人家送来的食物，站在门口时也将钵递给取钵的施主，返回住处后也接受送来的食物，但当天不会为食物坐着等待。中等者当天会坐着等待接受食物，但不接受第二天的邀请。下等者则会接受第二天乃至后天的食物。后两者不能获得自在安住之乐，唯有上等者能得。据说，某村庄有关于圣种(ariyavaṃsa)的说法，上等者对另外两位说：“来，贤友，我们去听法。”其中一位说：“尊者，我已被某人邀请坐下等待。”另一位说：“尊者，我已接受某人明天供养的食物。”就这样，他们两人都错失了。而那位上等者则清晨乞食后前往，体验了法味。

Imesaṃ pana tiṇṇampi saṅghabhattādiatirekalābhaṃ sāditakkhaṇeva dhutaṅgaṃ bhijjati. Ayamettha bhedo.

此外，这三种人的头陀支，在乐意接受僧食等额外利养的当下即告毁坏。此即是其毁坏。

Ayaṃ panānisaṃso, ‘‘piṇḍiyālopabhojanaṃ nissāya pabbajjā’’ti (a. ni. 4.27; itivu. 101) vacanato nissayānurūpapaṭipattisabbhāvo, dutiye ariyavaṃse patiṭṭhānaṃ, aparāyattavuttitā, ‘‘appāni ceva sulabhāni ca tāni ca anavajjānī’’ti bhagavatā saṃvaṇṇitapaccayatā, kosajjanimmaddanatā, parisuddhājīvatā, sekhiyapaṭipattipūraṇaṃ, aparapositā, parānuggahakiriyā, mānappahānaṃ, rasataṇhānivāraṇaṃ, gaṇabhojanaparamparabhojanacārittasikkhāpadehi anāpattitā, appicchatādīnaṃ anulomavuttitā, sammāpaṭipattibrūhanaṃ, pacchimajanatānukampananti.

此有如下功德：一、依于“出家是依于团食”之语，而有随顺于依止的行道；二、安住于第二圣种；三、生活不依赖于他人；四、拥有为世尊所赞叹的“少而易得，且无过患”的资具；五、克制懈怠；六、活命清净；七、圆满众学法的行道；八、不为他人所长养；九、饶益他人；十、断除我慢；十一、防止味爱；十二、不违犯众人食、辗转食、次第食诸学处；十三、生活随顺于少欲等；十四、增长正行；十五、哀愍后人。

Piṇḍiyālopasantuṭṭho, aparāyattajīviko;

Pahīnāhāraloluppo, hoti cātuddiso yati.

于所得团食而知足，生活不依赖于他人，已断除对食物的贪婪，行者得以游行于四方。

Vinodayati kosajjaṃ, ājīvassa visujjhati;

Tasmā hi nātimaññeyya, bhikkhācariyāya sumedhaso.

能除遣懈怠，活命得清净；是故有智者，不应轻慢于乞食行。

Evarūpassa hi –

诚然，对具此德相者——

‘‘Piṇḍapātikassa bhikkhuno,Attabharassa anaññaposino;

Devāpi pihayanti tādino,No ce lābhasilokanissito’’ti.

“行乞食的比丘，自养而不养他人，若不依于利养与名声，如是之人，天人亦欣羡。”

Ayaṃ piṇḍapātikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā.

此为乞食支的受持、行法、分类、毁坏与功德之释义。

4. Sapadānacārikaṅgakathā

4. 次第乞食支论

27. Sapadānacārikaṅgampi [Pg.65] ‘‘loluppacāraṃ paṭikkhipāmi, sapadānacārikaṅgaṃ samādiyāmī’’ti imesaṃ aññataravacanena samādinnaṃ hoti.

27. 次第乞食支，亦由“我舍断贪求行”或“我受持次第乞食支”二语之中，以任何一语而受持。

Tena pana sapadānacārikena gāmadvāre ṭhatvā parissayābhāvo sallakkhetabbo. Yassā racchāya vā gāme vā parissayo hoti, taṃ pahāya aññattha carituṃ vaṭṭati. Yasmiṃ gharadvāre vā racchāya vā gāme vā kiñci na labhati, agāmasaññaṃ katvā gantabbaṃ. Yattha kiñci labhati, taṃ pahāya gantuṃ na vaṭṭati. Iminā ca bhikkhunā kālataraṃ pavisitabbaṃ, evañhi aphāsukaṭṭhānaṃ pahāya aññattha gantuṃ sakkhissati. Sace panassa vihāre dānaṃ dentā antarāmagge vā āgacchantā manussā pattaṃ gahetvā piṇḍapātaṃ denti vaṭṭati. Iminā ca maggaṃ gacchantenāpi bhikkhācāravelāyaṃ sampattagāmaṃ anatikkamitvā caritabbameva. Tattha alabhitvā vā thokaṃ labhitvā vā gāmapaṭipāṭiyā caritabbanti idamassa vidhānaṃ.

再者，行次第乞食的比丘，立于村口时，应善察有无危险。若某街道或村庄有危险，则应舍离彼处，前往他处。若于某家门口、街道或村庄中一无所获，应作“非村”想而离去。若已获得任何食物，则不应舍离彼处。此比丘应及早入村，如此方能舍离不安稳处，前往他处。若有人在寺院中布施，或于中途前来，取其钵而布施食物，皆可接受。此比丘行路时，于乞食之际，抵达村庄则不应越过，而应入内行乞。于彼处若无所得，或仅获少许，亦应依村庄次第而行。此即是其行法。

Pabhedato pana ayampi tividho hoti. Tattha ukkaṭṭho purato āhaṭabhikkhampi pacchato āhaṭabhikkhampi paṭikkamanaṃ āharitvā diyyamānampi na gaṇhati, pattadvāre pana pattaṃ vissajjeti. Imasmiñhi dhutaṅge mahākassapattherena sadiso nāma natthi. Tassapi pattavissaṭṭhaṭṭhānameva paññāyati. Majjhimo purato vā pacchato vā āhaṭampi paṭikkamanaṃ āhaṭampi gaṇhati, pattadvārepi pattaṃ vissajjeti, na pana bhikkhaṃ āgamayamāno nisīdati. Evaṃ so ukkaṭṭhapiṇḍapātikassa anulometi. Muduko taṃ divasaṃ nisīditvā āgameti.

依差别说，此亦有三类。其中，上等者不接受从尚未至的前家或已走过的后家送来的食物，亦不接受送到斋堂的食物，而仅在正至的家门口授钵。于此头陀行，实无有能与大迦叶(Mahākassapa)长老相比者，彼授钵之事亦是众所周知。中等者，接受从前家或后家送来的食物，亦接受送到斋堂的食物，亦在正至的家门口授钵，然彼不会为等待供养而坐。如此，他便随顺了行常乞食头陀的上等者。下等者，则会为当日的供养而坐着等待。

Imesaṃ pana tiṇṇampi loluppacāre uppannamatte dhutaṅgaṃ bhijjati. Ayamettha bhedo.

再者，此三类人，仅因生起贪欲而违次行乞，其头陀行即告破坏。此即是此（头陀行）的破坏。

Ayaṃ panānisaṃso, kulesu niccanavakatā, candūpamatā, kulamaccherappahānaṃ, samānukampitā, kulūpakādīnavābhāvo, avhānānabhinandanā, abhihārena anatthikatā, appicchatādīnaṃ anulomavuttitāti.

其功德利益如下：于诸俗家中恒为新客，如月亮一般，断除对俗家的悭吝，平等怜悯，无亲近俗家等过患，不乐于邀请，不希求供养，其行为顺应少欲等（美德）。

Candūpamo [Pg.66] niccanavo kulesu,Amaccharī sabbasamānukampo;

Kulūpakādīnavavippamutto,Hotīdha bhikkhu sapadānacārī.

如月常新于诸家，无悭平等悯一切；远离居家亲附过，是为次第行比丘。

Loluppacārañca pahāya tasmā,Okkhittacakkhu yugamattadassī;

Ākaṅkhamāno bhuvi sericāraṃ,Careyya dhīro sapadānacāranti.

是故舍弃贪欲行，垂目仅见一轭地；若欲世间自在行，智者应修次第食。

Ayaṃ sapadānacārikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā.

此为关于次第乞食支的受持、行法、分别、破坏及功德的释义。

5. Ekāsanikaṅgakathā

5. 一坐食支论

28. Ekāsanikaṅgampi ‘‘nānāsanabhojanaṃ paṭikkhipāmi, ekāsanikaṅgaṃ samādiyāmī’’ti imesaṃ aññataravacanena samādinnaṃ hoti.

28. 一坐食支亦由“我拒绝多处坐食”、“我受持一坐食支”二语之一而受持。

Tena pana ekāsanikena āsanasālāyaṃ nisīdantena therāsane anisīditvā ‘‘idaṃ mayhaṃ pāpuṇissatī’’ti patirūpaṃ āsanaṃ sallakkhetvā nisīditabbaṃ. Sacassa vippakate bhojane ācariyo vā upajjhāyo vā āgacchati, uṭṭhāya vattaṃ kātuṃ vaṭṭati. Tipiṭakacūḷābhayatthero panāha ‘‘āsanaṃ vā rakkheyya bhojanaṃ vā, ayañca vippakatabhojano, tasmā vattaṃ karotu, bhojanaṃ pana mā bhuñjatū’’ti. Idamassa vidhānaṃ.

行一坐食者进入食堂坐下时，不应坐在长老座上，应观察适合自己的座位，心想“此座适合我”，然后再坐下。若其饭食尚未用毕，阿阇梨或戒师(upajjhāya)前来，应起身行其义务。三藏小无畏(Tipiṭakacūḷābhaya)长老则说：“或当守护其座，或当守护其食。然此人食尚未毕，故应行其义务，但不得再食。”此为其行法。

Pabhedato pana ayampi tividho hoti. Tattha ukkaṭṭho appaṃ vā hotu bahu vā, yamhi bhojane hatthaṃ otāreti, tato aññaṃ gaṇhituṃ na labhati. Sacepi manussā ‘‘therena na kiñci bhutta’’nti sappiādīni āharanti, bhesajjatthameva vaṭṭanti, na āhāratthaṃ. Majjhimo yāva patte bhattaṃ na khīyati, tāva aññaṃ gaṇhituṃ labhati. Ayañhi bhojanapariyantiko nāma hoti. Muduko yāva āsanā na vuṭṭhāti tāva bhuñjituṃ labhati. So hi udakapariyantiko vā hoti yāva pattadhovanaṃ na gaṇhāti tāva bhuñjanato, āsanapariyantiko vā yāva na vuṭṭhāti tāva bhuñjanato.

就其分别而言，此（一坐食者）亦有三品。其中，上品者，不论食物多少，一旦手触及食物，即不得再取余食。纵使有人言“长老尚未进食”而供养酥油等，亦只可作药用，不得作食物。中品者，乃至钵中食未尽，皆可再取。此即所谓以食为限者。下品者，乃至未离座，皆可进食。彼实为以水为限者，因其乃至未取洗钵水前皆可食；或为以座为限者，因其乃至未离座前皆可食。

Imesaṃ [Pg.67] pana tiṇṇampi nānāsanabhojanaṃ bhuttakkhaṇe dhutaṅgaṃ bhijjati. Ayamettha bhedo.

然此三者，于多处坐食之剎那，其头陀支即告破坏。此即于此支之破坏。

Ayaṃ panānisaṃso, appābādhatā, appātaṅkatā, lahuṭṭhānaṃ, balaṃ, phāsuvihāro, anatirittapaccayā anāpatti, rasataṇhāvinodanaṃ appicchatādīnaṃ anulomavuttitāti.

此即其功德：少病、少恼、轻快起身、具足力量、安乐住、无额外食物之过、断除味爱、随顺少欲等之行。

Ekāsanabhojane rataṃ,Na yatiṃ bhojanapaccayā rujā;

Visahanti rase alolupo,Parihāpeti na kammamattano.

乐一坐食者，食病不相恼；于味无贪求，不废己行业。

Iti phāsuvihārakāraṇe,Sucisallekharatūpasevite;

Janayetha visuddhamānaso,Ratimekāsanabhojane yatīti.

为得安乐住，圣乐净减损，行者心清净，当乐一坐食。

Ayaṃ ekāsanikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā.

此为一坐食支的受持、行法、分别、毁坏与功德之释义。

6. Pattapiṇḍikaṅgakathā

6. 说一钵食支

29. Pattapiṇḍikaṅgampi ‘‘dutiyakabhājanaṃ paṭikkhipāmi, pattapiṇḍikaṅgaṃ samādiyāmī’’ti imesaṃ aññataravacanena samādinnaṃ hoti.

29. 一钵食支亦以“我拒绝第二食盘”或“我受持一钵食支”二语中之任一语而受持。

Tena pana pattapiṇḍikena yāgupānakāle bhājane ṭhapetvā byañjane laddhe byañjanaṃ vā paṭhamaṃ khāditabbaṃ, yāgu vā pātabbā. Sace pana yāguyaṃ pakkhipati, pūtimacchakādimhi byañjane pakkhitte yāgu paṭikūlā hoti, appaṭikūlameva ca katvā bhuñjituṃ vaṭṭati. Tasmā tathārūpaṃ byañjanaṃ sandhāya idaṃ vuttaṃ. Yaṃ pana madhusakkarādikaṃ appaṭikūlaṃ hoti, taṃ pakkhipitabbaṃ. Gaṇhantena ca pamāṇayuttameva gaṇhitabbaṃ. Āmakasākaṃ hatthena gahetvā khādituṃ vaṭṭati. Tathā pana akatvā patteyeva pakkhipitabbaṃ. Dutiyakabhājanassa pana paṭikkhittattā aññaṃ rukkhapaṇṇampi na vaṭṭatīti idamassa vidhānaṃ.

彼持一钵食者，饮粥时，若得置于器皿之菜肴，应先食菜肴或先饮粥。若将菜肴放入粥中，当放入腐鱼等厌恶之物时，粥即成厌恶之食，应使其不生厌恶后方可食用。是故，此说是针对此类菜肴而言。至于蜜、糖等不令人厌恶之物，则可放入。受取时亦应适量。生菜可以手取食。然，不应如此行事，当置于钵中。因已拒绝第二食盘，故纵使树叶等亦不可用。此即其行法。

Pabhedato pana ayampi tividho hoti. Tattha ukkaṭṭhassa aññatra ucchukhādanakālā kacavarampi chaḍḍetuṃ na vaṭṭati. Odanapiṇḍamacchamaṃsapūvepi bhinditvā [Pg.68] khādituṃ na vaṭṭati. Majjhimassa ekena hatthena bhinditvā khādituṃ vaṭṭati, hatthayogī nāmesa. Muduko pana pattayogī nāma hoti, tassa yaṃ sakkā hoti patte pakkhipituṃ, taṃ sabbaṃ hatthena vā dantehi vā bhinditvā khādituṃ vaṭṭati.

然而，就其种类而言，此亦有三种。其中，上等者除了吃甘蔗时，连废弃物也不允许丢弃。饭团、鱼、肉、糕饼也不允许分开来吃。中等者可以用一只手分开来吃，这叫做“手相应者”(hatthayogī)。下等者则叫做“钵相应者”(pattayogī)，凡是可以放入钵中的东西，都可以用手或牙齿分开来吃。

Imesaṃ pana tiṇṇampi dutiyakabhājanaṃ sāditakkhaṇe dhutaṅgaṃ bhijjati. Ayamettha bhedo.

然而，对这三种人而言，在乐意接受第二个容器的刹那，头陀支即被破坏。此即是（此头陀支的）破坏。

Ayaṃ panānisaṃso, nānārasataṇhāvinodanaṃ. Atricchatāya pahānaṃ, āhāre payojanamattadassitā, thālakādipariharaṇakhedābhāvo, avikkhittabhojitā, appicchatādīnaṃ anulomavuttitāti.

此功德在于：消除对各种滋味的渴爱；断除过度的欲望；于食物中只见其利；无须携带盘碟等物的劳累；进食不散乱；以及随顺少欲等（美德）的生活。

Nānābhājanavikkhepaṃ, hitvā okkhittalocano;

Khaṇanto viya mūlāni, rasataṇhāya subbato.

善持戒者舍离众钵之散乱，垂目而食，犹如挖掘味爱之根。

Sarūpaṃ viya santuṭṭhiṃ, dhārayanto sumānaso;

Paribhuñjeyya āhāraṃ, ko añño pattapiṇḍikoti.

善意之人荷担知足犹如荷担自身，彼应受用此食。除此（贤者）外，谁堪称一钵食者？

Ayaṃ pattapiṇḍikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā.

此为一钵食支在受持、行法、区别、破坏及功德方面的释义。

7. Khalupacchābhattikaṅgakathā

7. 食后不食支论

30. Khalupacchābhattikaṅgampi ‘‘atirittabhojanaṃ paṭikkhipāmi, khalupacchābhattikaṅgaṃ samādiyāmī’’ti imesaṃ aññataravacanena samādinnaṃ hoti.

30. 食后不食支亦以“我拒绝额外的食物”或“我受持食后不食支”二语之一来受持。

Tena pana khalupacchābhattikena pavāretvā puna bhojanaṃ kappiyaṃ kāretvā na bhuñjitabbaṃ. Idamassa vidhānaṃ.

然而，受持食后不食支者，在表示满足（pavāretvā）后，不应再将食物作成余食（kappiya）而食。此即其行法。

Pabhedato pana ayampi tividho hoti. Tattha ukkaṭṭho yasmā paṭhamapiṇḍe pavāraṇā nāma natthi, tasmiṃ pana ajjhohariyamāne aññaṃ paṭikkhipato hoti, tasmā evaṃ pavārito paṭhamapiṇḍaṃ ajjhoharitvā dutiyapiṇḍaṃ na bhuñjati. Majjhimo yasmiṃ bhojane pavārito, tadeva bhuñjati. Muduko pana yāva āsanā na vuṭṭhāti tāva bhuñjati.

然而，就其种类而言，此亦有三种。其中，上等者，因为第一口食物本身并无表示满足（pavāraṇā）之意，但当吞咽此口时，若拒绝其他食物，即构成满足。因此，如此表示满足后，吞下第一口食物便不再吃第二口。中等者，则在表示满足后，只吃完正在吃的食物。下等者，则只要未从座位上起身，便可持续进食。

Imesaṃ pana tiṇṇampi pavāritānaṃ kappiyaṃ kārāpetvā bhuttakkhaṇe dhutaṅgaṃ bhijjati. Ayamettha bhedo.

然而，这三种人，在已作足食想后，若令人将食物作为净食而食，则在食用之时，头陀支即被毁坏。这就是此（头陀支）的毁坏。

Ayaṃ [Pg.69] panānisaṃso, anatirittabhojanāpattiyā dūrabhāvo, odarikattābhāvo, nirāmisasannidhitā, puna pariyesanāya abhāvo, appicchatādīnaṃ anulomavuttitāti.

此有如下功德：远离食用非余食之罪，无有贪食，不积蓄食物，无需再次寻食，行为随顺少欲等（美德）。

Pariyesanāya khedaṃ, na yāti na karoti sannidhiṃ dhīro;

Odarikattaṃ pajahati, khalupacchābhattiko yogī.

智者不因寻食而疲惫，亦不积藏食物；持食后不再食支的瑜伽士，舍弃贪食。

Tasmā sugatapasatthaṃ, santosaguṇādivuḍḍhisañjananaṃ;

Dose vidhunitukāmo, bhajeyya yogī dhutaṅgamidanti.

是故，欲拂除过失的瑜伽士，应修习此善逝所赞、能增长知足等功德的头陀支。

Ayaṃ khalupacchābhattikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā.

此为食后不再食支的受持、行法、种类、毁坏及功德之释义。

8. Āraññikaṅgakathā

8. 阿兰若支论

31. Āraññikaṅgampi ‘‘gāmantasenāsanaṃ paṭikkhipāmi, āraññikaṅgaṃ samādiyāmī’’ti imesaṃ aññataravacanena samādinnaṃ hoti.

31. 阿兰若支亦以“我拒绝村边住处”或“我受持阿兰若支”二语之一来受持。

Tena pana āraññikena gāmantasenāsanaṃ pahāya araññe aruṇaṃ uṭṭhāpetabbaṃ. Tattha saddhiṃ upacārena gāmoyeva gāmantasenāsanaṃ.

彼阿兰若行者应舍弃村边住处，于阿兰若处迎来黎明。于此，连同近郊（upacāra），村落本身即是村边住处。

Gāmo nāma yo koci ekakuṭiko vā anekakuṭiko vā parikkhitto vā aparikkhitto vā samanusso vā amanusso vā antamaso atirekacātumāsaniviṭṭho yo koci satthopi.

所谓村落，是指任何一孤邸或多孤邸，有围栏或无围栏，有人居住或无人居住（暂时），乃至任何商队驻扎超过四个月之地。

Gāmūpacāro nāma parikkhittassa gāmassa sace anurādhapurasseva dve indakhīlā honti, abbhantarime indakhīle ṭhitassa thāmamajjhimassa purisassa leḍḍupāto. Tassa lakkhaṇaṃ yathā taruṇamanussā attano balaṃ dassentā bāhaṃ pasāretvā leḍḍuṃ khipanti, evaṃ khittassa leḍḍussa patanaṭṭhānabbhantaranti vinayadharā. Suttantikā pana kākanivāraṇaniyamena khittassāti vadanti. Aparikkhittagāme yaṃ sabbapaccantimassa gharassa dvāre ṭhito mātugāmo bhājanena udakaṃ chaḍḍeti, tassa patanaṭṭhānaṃ gharūpacāro. Tato vuttanayena eko leḍḍupāto gāmo, dutiyo gāmūpacāro.

所谓村落近郊（Gāmūpacāro），对有围栏的村落而言，若如阿努拉德普勒(Anurādhapura)城般有两根门柱（indakhīlā），则为中等力气的男子立于内侧门柱所作的一投石所及。其标准，持律者（vinayadharā）认为，是如青年为显示其力而伸臂投石，石所落之处的内侧范围。而经师（Suttantikā）则说，是以驱鸦的方式投石为准。对无围栏的村落而言，妇女立于最外围房屋门口倾倒盆水，水所落之处为房屋近郊（gharūpacāro）。从此处起，依前述方式，第一“一投石所及”为村落，第二“一投石所及”为村落近郊。

Araññaṃ pana vinayapariyāye tāva ‘‘ṭhapetvā gāmañca gāmūpacārañca sabbametaṃ arañña’’nti (pārā. 92) vuttaṃ. Abhidhammapariyāye ‘‘nikkhamitvā bahi indakhīlā, sabbametaṃ [Pg.70] arañña’’nti (vibha. 529) vuttaṃ. Imasmiṃ pana suttantikapariyāye ‘‘āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchima’’nti idaṃ lakkhaṇaṃ. Taṃ āropitena ācariyadhanunā parikkhittassa gāmassa indakhīlato aparikkhittassa paṭhamaleḍḍupātato paṭṭhāya yāva vihāraparikkhepā minitvā vavatthapetabbaṃ.

然而，就律(Vinaya)而言，所谓：“除去村落及村落的范围(gāmūpacāra)，其余一切皆为林。”(Pārā. 92) 就阿毗达摩(Abhidhamma)而言，所谓：“出城门柱(indakhīla)之外，其余一切皆为林。”(Vibh. 529) 但就此经教而言，此为标准：“所谓的林住处，最近的距离为五百弓。”此距离应从有围墙的村落的城门柱算起，或从无围墙的村落的第一投石所及(paṭhamaleḍḍupāta)之处算起，一直测量到寺院的范围为止，以此来确定。

Sace pana vihāro aparikkhitto hoti, yaṃ sabbapaṭhamaṃ senāsanaṃ vā bhattasālā vā dhuvasannipātaṭṭhānaṃ vā bodhi vā cetiyaṃ vā dūre cepi senāsanato hoti, taṃ paricchedaṃ katvā minitabbanti vinayaṭṭhakathāsu vuttaṃ. Majjhimaṭṭhakathāyaṃ pana vihārassapi gāmasseva upacāraṃ nīharitvā ubhinnaṃ leḍḍupātānaṃ antarā minitabbanti vuttaṃ. Idamettha pamāṇaṃ.

但若寺院没有范围，则应以最先遇到的房舍、食堂、固定集会处、菩提树或塔庙为界限来测量，即便它离主房舍很远也应如此，此为律义注(Vinaya-aṭṭhakathā)所说。而在中部义注(Majjhima-aṭṭhakathā)中则说，应先确定寺院的范围(upacāra)，如同村落的范围一样，然后测量（从村落和寺院各自范围掷出的）两投石所及(leḍḍupāta)之处的中间地带。此处的标准即依此说。

Sacepi āsanne gāmo hoti, vihāre ṭhitehi mānusakānaṃ saddo suyyati, pabbatanadīādīhi pana antaritattā na sakkā ujuṃ gantuṃ. Yo tassa pakatimaggo hoti, sacepi nāvāya sañcaritabbo, tena maggena pañcadhanusatikaṃ gahetabbaṃ. Yo pana āsannagāmassa aṅgasampādanatthaṃ tato tato maggaṃ pidahati, ayaṃ dhutaṅgacoro hoti.

即便村落就在附近，住在寺院里也能听见人声，但若因山河等阻隔而无法直达，那么就应依其通常的路径来计算五百弓的距离，即使需要乘船渡过也应如此。然而，若有人为了满足（林住）构成条件，而将通往附近村落的近路这里那里地堵塞起来，此人即是头陀贼。

Sace pana āraññikassa bhikkhuno upajjhāyo vā ācariyo vā gilāno hoti, tena araññe sappāyaṃ alabhantena gāmantasenāsanaṃ netvā upaṭṭhātabbo. Kālasseva pana nikkhamitvā aṅgayuttaṭṭhāne aruṇaṃ uṭṭhāpetabbaṃ. Sace aruṇuṭṭhānavelāyaṃ tesaṃ ābādho vaḍḍhati, tesaṃyeva kiccaṃ kātabbaṃ. Na dhutaṅgasuddhikena bhavitabbanti idamassa vidhānaṃ.

若林住比丘的戒师(upajjhāya)或老师(ācariya)生病，且在林中无法获得适宜的资具，应将他们带到村边的住处照料。但是，自己必须一早离开（村边住处），在符合（林住）条件的地方迎来黎明。若黎明时分他们的病情加重，则应只照料他们，不应再顾虑头陀行的清净。此为行此法门的规定。

Pabhedato pana ayampi tividho hoti. Tattha ukkaṭṭhena sabbakālaṃ araññe aruṇaṃ uṭṭhāpetabbaṃ. Majjhimo cattāro vassike māse gāmante vasituṃ labhati. Muduko hemantikepi.

就其差别而言，此亦有三种。其中，上等者应于一切时在阿兰若处迎来黎明。中等者可在雨季四个月中居住于村边住处。下等者，在冬季亦可。

Imesaṃ pana tiṇṇampi yathā paricchinne kāle araññato āgantvā gāmantasenāsane dhammassavanaṃ suṇantānaṃ aruṇe uṭṭhitepi dhutaṅgaṃ na bhijjati. Sutvā gacchantānaṃ antarāmagge uṭṭhitepi na bhijjati. Sace pana uṭṭhitepi dhammakathike muhuttaṃ nipajjitvā gamissāmāti niddāyantānaṃ aruṇaṃ uṭṭhahati, attano vā ruciyā gāmantasenāsane aruṇaṃ uṭṭhapenti, dhutaṅgaṃ bhijjatīti ayamettha bhedo.

然而，对于这三种人，在所限定的时间内，从阿兰若处来到村边住处听法，其间即使黎明升起，头陀支也不毁坏。听法后返回途中，即使黎明升起，也不毁坏。但是，如果说法者已经起身，（他们）却想着“躺一会儿再走”而睡着，于睡眠中迎来黎明；或者出于自己的意乐，在村边住处迎来黎明，头陀支即毁坏。这就是此（头陀支）的毁坏。

Ayaṃ [Pg.71] panānisaṃso, āraññiko bhikkhu araññasaññaṃ manasikaronto bhabbo aladdhaṃ vā samādhiṃ paṭiladdhuṃ laddhaṃ vā rakkhituṃ, satthāpissa attamano hoti. Yathāha – ‘‘tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārenā’’ti (a. ni. 6.42; 8.86). Pantasenāsanavāsino cassa asappāyarūpādayo cittaṃ na vikkhipanti, vigatasantāso hoti, jīvitanikantiṃ jahati, pavivekasukharasaṃ assādeti, paṃsukūlikādibhāvopi cassa patirūpo hotīti.

此为功德：阿兰若住比丘作意阿兰若想，能得未得之定，护已得之定，导师亦为其心喜。如所说：“那吉达(Nāgita)，我因那位比丘住于阿兰若而心喜。”又，住于边地坐卧处的他，心不为不适宜的色等所散乱，远离怖畏，舍弃对生命的贪爱，体味远离之乐，亦适合行持粪扫衣等（头陀行）。

Pavivitto asaṃsaṭṭho, pantasenāsane rato;

Ārādhayanto nāthassa, vanavāsena mānasaṃ.

独处不杂住，乐于边地卧；以住阿兰若，令导师心喜。

Eko araññe nivasaṃ, yaṃ sukhaṃ labhate yati;

Rasaṃ tassa na vindanti, api devā saindakā.

独住阿兰若，行者所得乐，如是之妙味，帝释诸天无。

Paṃsukūlañca esova, kavacaṃ viya dhārayaṃ;

Araññasaṅgāmagato, avasesadhutāyudho.

身披粪扫衣，犹如着甲胄；以余头陀为器，入阿兰若战场。

Samattho nacirasseva, jetuṃ māraṃ savāhiniṃ;

Tasmā araññavāsamhi, ratiṃ kayirātha paṇḍitoti.

不久即能够，战胜魔与军；是故有智者，当乐阿兰若住。

Ayaṃ āraññikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā.

此为阿兰若住支的受持、行法、差别、毁坏与功德之释义。

9. Rukkhamūlikaṅgakathā

9. 论树下住支

32. Rukkhamūlikaṅgampi ‘‘channaṃ paṭikkhipāmi, rukkhamūlikaṅgaṃ samādiyāmī’’ti imesaṃ aññataravacanena samādinnaṃ hoti.

32. 树下住支亦是如此：“我拒绝屋舍，我受持树下住支。”以这些语句中的任一句来受持。

Tena pana rukkhamūlikena sīmantarikarukkhaṃ, cetiyarukkhaṃ, niyyāsarukkhaṃ, phalarukkhaṃ, vaggulirukkhaṃ, susirarukkhaṃ, vihāramajjhe ṭhitarukkhanti ime rukkhe vivajjetvā vihārapaccante ṭhitarukkho gahetabboti idamassa vidhānaṃ.

彼树下住者，应避开边界树、塔庙树、流胶树、果树、蝙蝠树、空洞树以及寺院中央之树，应选择寺院边缘之树。此即其行法。

Pabhedato pana ayampi tividho hoti. Tattha ukkaṭṭho yathārucitaṃ rukkhaṃ gahetvā paṭijaggāpetuṃ na labhati. Pādena paṇṇasaṭaṃ apanetvā vasitabbaṃ. Majjhimo taṃ ṭhānaṃ sampattehiyeva paṭijaggāpetuṃ labhati. Mudukena ārāmikasamaṇuddese pakkositvā sodhāpetvā samaṃ kārāpetvā vālukaṃ okirāpetvā pākāraparikkhepaṃ kārāpetvā dvāraṃ [Pg.72] yojāpetvā vasitabbaṃ. Mahadivase pana rukkhamūlikena tattha anisīditvā aññattha paṭicchanne ṭhāne nisīditabbaṃ.

就其差别而言，此亦有三。其中，上士选取所喜之树后，不得令人清扫，仅能以脚拨开落叶而住。中士可令到达彼处之人清扫。下士可召净人(ārāmika)或沙弥(samaṇuddesa)前来打扫，令其平坦，撒上沙土，筑起围墙，安上门，然后居住。然于节日，树下住者不应坐于彼处，应坐于其他隐蔽之处。

Imesaṃ pana tiṇṇampi channe vāsaṃ kappitakkhaṇe dhutaṅgaṃ bhijjati. Jānitvā channe aruṇaṃ uṭṭhāpitamatteti aṅguttarabhāṇakā. Ayamettha bhedo.

然而，此三者于屋舍中安住之时，其头陀支即告破坏。《增支部》(Aṅguttara Nikāya)诵者言：“若明知于屋舍中而至天明，头陀支即告破坏。”此即其破坏。

Ayaṃ panānisaṃso, rukkhamūlasenāsanaṃ nissāya pabbajjāti (mahāva. 128) vacanato nissayānurūpapaṭipattisabbhāvo, appāni ceva sulabhāni ca tāni ca anavajjānīti (a. ni. 4.27; itivu. 101) bhagavatā saṃvaṇṇitapaccayatā, abhiṇhaṃ tarupaṇṇavikāradassanena aniccasaññāsamuṭṭhāpanatā, senāsanamaccherakammārāmatānaṃ abhāvo, devatāhi sahavāsitā, appicchatādīnaṃ anulomavuttitāti.

此有如下功德：一、成就随顺“出家依止树下住”圣教之行；二、资具为世尊所赞叹，即“微少、易得且无过失”；三、因常见树叶变化而生起无常想；四、无有对住处的悭吝及对事务的乐着；五、与树神共住；六、行持随顺少欲等德。

Vaṇṇito buddhaseṭṭhena, nissayoti ca bhāsito;

Nivāso pavivittassa, rukkhamūlasamo kuto.

最胜佛所赞叹，亦说为依止；独住者之住处，何处能与树下等同？

Āvāsamaccherahare, devatā paripālite;

Pavivitte vasanto hi, rukkhamūlamhi subbato.

善行者实住于远离之树下，彼处能断除对住处之悭吝，且为诸神所守护。

Abhirattāni nīlāni, paṇḍūni patitāni ca;

Passanto tarupaṇṇāni, niccasaññaṃ panūdati.

见树叶初为赤红，继而青绿，终至枯黄而凋落，行者得以断除“常”想。

Tasmā hi buddhadāyajjaṃ, bhāvanābhiratālayaṃ;

Vivittaṃ nātimaññeyya, rukkhamūlaṃ vicakkhaṇoti.

是故，具眼者不应轻视树下——此乃佛陀之遗产，乐于修行者之住所，远离尘嚣之处。此是教诫。

Ayaṃ rukkhamūlikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā.

此为于树下住头陀支之受持、行持方法、区别、毁坏及功德之释义。

10. Abbhokāsikaṅgakathā

10. 露地住头陀支论

33. Abbhokāsikaṅgampi ‘‘channañca rukkhamūlañca paṭikkhipāmi, abbhokāsikaṅgaṃ samādiyāmī’’ti imesaṃ aññataravacanena samādinnaṃ hoti.

33. 露地住头陀支亦通过以下二语之一受持：“我舍弃屋顶与树下”，或“我受持露地住支”。

Tassa pana abbhokāsikassa dhammassavanāya vā uposathatthāya vā uposathāgāraṃ pavisituṃ vaṭṭati. Sace paviṭṭhassa devo vassati, deve vassamāne anikkhamitvā vassūparame nikkhamitabbaṃ. Bhojanasālaṃ vā aggisālaṃ vā pavisitvā vattaṃ kātuṃ, bhojanasālāya there bhikkhū bhattena āpucchituṃ, uddisantena vā uddisāpentena vā channaṃ pavisituṃ, bahi dunnikkhittāni mañcapīṭhādīni anto pavesetuñca vaṭṭati. Sace maggaṃ gacchantena vuḍḍhatarānaṃ [Pg.73] parikkhāro gahito hoti, deve vassante maggamajjhe ṭhitaṃ sālaṃ pavisituṃ vaṭṭati. Sace na kiñci gahitaṃ hoti, sālāya ṭhassāmīti vegena gantuṃ na vaṭṭati. Pakatigatiyā gantvā paviṭṭhena pana yāva vassūparamā ṭhatvā gantabbanti idamassa vidhānaṃ. Rukkhamūlikassāpi eseva nayo.

然而，对于露地住者，为听法或为布萨而进入布萨堂是可以的。若进入后下雨，雨住之前不得出来，应待雨停后方可出来。为履行职责而进入食堂或火堂，是可以的；在食堂中，为邀请长老比丘用餐而进入，是可以的；为教授或学习（经典）而进入有覆之处，也是可以的；将屋外放置不当的床座等物移入室内，也是可以的。若于途中为年长比丘携带资具时下雨，可以进入路边的歇脚处。若未携带任何物品，则不可以“我要在歇脚处停留”之想法而加速前往。但若以正常速度行至彼处，则可入内停留至雨停后再离开。此即是其行持方法。树下住者亦准此行持。

Pabhedato pana ayampi tividho hoti. Tattha ukkaṭṭhassa rukkhaṃ vā pabbataṃ vā gehaṃ vā upanissāya vasituṃ na vaṭṭati. Abbhokāseyeva cīvarakuṭiṃ katvā vasitabbaṃ. Majjhimassa rukkhapabbatagehāni upanissāya anto appavisitvā vasituṃ vaṭṭati. Mudukassa acchannamariyādaṃ pabbhārampi sākhāmaṇḍapopi pīṭhapaṭopi khettarakkhakādīhi chaḍḍitā tatraṭṭhakakuṭikāpi vaṭṭatīti.

就区别而言，此亦分三品。其中，上品者不得依止树、山或房屋而住，应仅于露地以衣作室而住。中品者可依止树、山或房屋，然不得入其内而住。下品者，不成顶盖之山洞、枝叶所成之凉亭、蜡布篷，以及田地看守者等所遗弃于彼处之临时孤邸，皆可使用。

Imesaṃ pana tiṇṇampi vāsatthāya channaṃ vā rukkhamūlaṃ vā paviṭṭhakkhaṇe dhutaṅgaṃ bhijjati. Jānitvā tattha aruṇaṃ uṭṭhāpitamatteti aṅguttarabhāṇakā. Ayamettha bhedo.

然而，此三种（比丘）若为了居住而进入有遮蔽处或树下时，其头陀支即被破坏。《增支部》诵者言：“若明知而在彼处迎来黎明，（头陀支）即被破坏。”此即其（头陀支的）破坏。

Ayaṃ panānisaṃso, āvāsapalibodhupacchedo, thinamiddhapanūdanaṃ, ‘‘migā viya asaṅgacārino, aniketā viharanti bhikkhavo’’ti (saṃ. ni. 1.224) pasaṃsāya anurūpatā, nissaṅgatā, cātuddisatā, appicchatādīnaṃ anulomavuttitāti.

此为功德：断除对住处的牵挂，驱除昏沉睡眠，与“诸比丘如鹿，无执而游行，无家而安住”之赞叹相符，无所执着，于四方无碍，随顺少欲等德行。

Anagāriyabhāvassa, anurūpe adullabhe;

Tārāmaṇivitānamhi, candadīpappabhāsite.

于相应无家之境，易得之露地，以星辰为宝盖，以月亮为明灯。

Abbhokāse vasaṃ bhikkhu, migabhūtena cetasā;

Thinamiddhaṃ vinodetvā, bhāvanārāmataṃ sito.

比丘住于露地，心如野鹿，遣除昏沉睡眠，乐于禅修。

Pavivekarasassādaṃ, nacirasseva vindati;

Yasmā tasmā hi sappañño, abbhokāsarato siyāti.

不久即能证得，远离之妙味；是故有智者，当乐于露住。

Ayaṃ abbhokāsikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā.

此为对露住支的受持、行法、分类、破坏及功德的释义。

11. Sosānikaṅgakathā

11. 冢间住支论

34. Sosānikaṅgampi [Pg.74] ‘‘na susānaṃ paṭikkhipāmi, sosānikaṅgaṃ samādiyāmī’’ti imesaṃ aññataravacanena samādinnaṃ hoti.

34. 冢间住支亦以“我舍弃非冢间处”或“我受持冢间住支”二语之一而受持。

Tena pana sosānikena yaṃ manussā gāmaṃ nivesantā ‘‘idaṃ susāna’’nti vavatthapenti, na tattha vasitabbaṃ. Na hi matasarīre ajjhāpite taṃ susānaṃ nāma hoti, jhāpitakālato pana paṭṭhāya sacepi dvādasavassāni chaḍḍitaṃ, taṃ susānameva.

然而，冢间住者不应居住在人们建立村庄时所划定的“此为冢间”之处。因为只要尚未焚烧过尸体，彼处即不名为冢间。但从焚烧过尸体之时起，即使已废弃十二年，彼处仍是冢间。

Tasmiṃ pana vasantena caṅkamamaṇḍapādīni kāretvā mañcapīṭhaṃ paññapetvā pānīyaparibhojanīyaṃ upaṭṭhāpetvā dhammaṃ vācentena na vasitabbaṃ. Garukaṃ hi idaṃ dhutaṅgaṃ, tasmā uppannaparissayavighātatthāya saṅghattheraṃ vā rājayuttakaṃ vā jānāpetvā appamattena vasitabbaṃ. Caṅkamantena addhakkhikena āḷāhanaṃ olokentena caṅkamitabbaṃ.

然而，居住于彼处者，不应建造经行处、凉亭等，不应铺设床座，不应准备饮用水和食物，亦不应读诵讲说佛法。此头陀支是沉重的，因此，为消除可能生起的危险，应告知僧团长老或国王的官员，然后不放逸地居住。经行时，应垂目观察火葬场而经行。

Susānaṃ gacchantenāpi mahāpathā ukkamma uppathamaggena gantabbaṃ. Divāyeva ārammaṇaṃ vavatthapetabbaṃ. Evañhissa taṃ rattiṃ bhayānakaṃ na bhavissati, amanussā rattiṃ viravitvā viravitvā āhiṇḍantāpi na kenaci paharitabbā. Ekadivasampi susānaṃ agantuṃ na vaṭṭati. Majjhimayāmaṃ susāne khepetvā pacchimayāme paṭikkamituṃ vaṭṭatīti aṅguttarabhāṇakā. Amanussānaṃ piyaṃ tilapiṭṭhamāsabhattamacchamaṃsakhīratelaguḷādikhajjabhojjaṃ na sevitabbaṃ. Kulagehaṃ na pavisitabbanti idamassa vidhānaṃ.

前往冢间时，应避开大路而走小径。应于白日确定所缘，如此，于夜间则不生恐怖。夜间纵有非人游荡嚎叫，亦不应以任何东西投掷他们。乃至一日亦不应不去冢间。增支部诵者说：“应于中夜时分在冢间度过，于后夜时分方可离开。”不应食用非人所喜爱的芝麻粉、豆饭、鱼、肉、乳、油、糖等嚼食、啖食。不应进入俗家。此为其行法。

Pabhedato pana ayampi tividho hoti. Tattha ukkaṭṭhena yattha dhuvaḍāhadhuvakuṇapadhuvarodanāni atthi, tattheva vasitabbaṃ. Majjhimassa tīsu ekasmimpi sati vaṭṭati. Mudukassa vuttanayena susānalakkhaṇaṃ pattamatte vaṭṭati.

就其差别而言，此（行者）亦有三类。其中，上等者应住在常有火化、常有尸体、常有哭声之处。中等者，三者具其一即可。下等者，仅具如前所述之冢间相即可。

Imesaṃ pana tiṇṇampi na susānamhi vāsaṃ kappanena dhutaṅgaṃ bhijjati. Susānaṃ agatadivaseti aṅguttarabhāṇakā. Ayamettha bhedo.

然此三者，若于非冢间处安住，则头陀支即破。增支部诵者说：“于未至冢间之日（即破）。”此即其破坏。

Ayaṃ panānisaṃso maraṇassatipaṭilābho, appamādavihāritā, asubhanimittādhigamo, kāmarāgavinodanaṃ, abhiṇhaṃ kāyasabhāvadassanaṃ, saṃvegabahulatā [Pg.75] ārogyamadādippahānaṃ, bhayabheravasahanatā, amanussānaṃ garubhāvanīyatā, appicchatādīnaṃ anulomavuttitāti.

此等为功德：获得死随念，安住于不放逸，证得不净相，调伏欲贪，时常观察身之自性，多生悚惧，舍弃对健康等的骄慢，能忍受恐惧怖畏，为非人所敬重，随顺少欲等而行。

Sosānikañhi maraṇānusatippabhāvā,Niddāgatampi na phusanti pamādadosā;

Sampassato ca kuṇapāni bahūni tassa,Kāmānubhāvavasagampi na hoti cittaṃ.

冢间住者因死随念力，纵卧睡乡里，懈怠不染边。若观诸腐坏，尸骸满眼前，欲乐虽萦绕，此心亦不牵。

Saṃvegameti vipulaṃ na madaṃ upeti,Sammā atho ghaṭati nibbutimesamāno;

Sosānikaṅgamitinekaguṇāvahattā,Nibbānaninnahadayena nisevitabbanti.

得广大悚惧，不至于骄慢，为求于寂灭，由是正精勤。冢间行能引生众多功德，故心向涅槃者，应当修习。

Ayaṃ sosānikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā.

此为冢间住支的受持、行法、差别、破坏及功德之释义。

12. Yathāsanthatikaṅgakathā

12. 随处敷座支论

35. Yathāsanthatikaṅgampi ‘‘senāsanaloluppaṃ paṭikkhipāmi, yathāsanthatikaṅgaṃ samādiyāmī’’ti imesaṃ aññataravacanena samādinnaṃ hoti.

35. 随处住支（Yathāsanthatikaṅga）亦由“我拒绝于住处之贪求”或“我受持随处住支”二语中之任一语而受持。

Tena pana yathāsanthatikena yadassa senāsanaṃ ‘‘idaṃ tuyhaṃ pāpuṇātī’’ti gāhitaṃ hoti, teneva tuṭṭhabbaṃ, na añño uṭṭhāpetabbo. Idamassa vidhānaṃ.

彼随处住者，凡接受“此乃汝所得之住处”所分配之住处，即应仅于彼处而满足，不应令他人起座。此乃其行法。

Pabhedato pana ayampi tividho hoti. Tattha ukkaṭṭho attano pattasenāsanaṃ dūreti vā accāsanneti vā amanussadīghajātikādīhi upaddutanti vā uṇhanti vā sītalanti vā pucchituṃ na labhati. Majjhimo pucchituṃ labhati. Gantvā pana oloketuṃ na labhati. Muduko gantvā oloketvā sacassa taṃ na ruccati, aññaṃ gahetuṃ labhati.

于其差别，此亦有三类。其中，最上者不得询问其所得之住处为远、为近，为非人、蛇类等所扰，为热、为冷。中等者可问，然不得前往观看。下等者可前往观看，若不喜，可另取他处。

Imesaṃ pana tiṇṇampi senāsanaloluppe uppannamatte dhutaṅgaṃ bhijjatīti ayamettha bhedo.

此三者，仅于住处之贪求生起时，其头陀支（dhutaṅga）即告毁坏。此即其毁坏之由。

Ayaṃ panānisaṃso, ‘‘yaṃ laddhaṃ tena tuṭṭhabba’’nti (jā. 1.1.136; pāci. 793) vuttovādakaraṇaṃ, sabrahmacārīnaṃ hitesitā, hīnapaṇītavikappapariccāgo, anurodhavirodhappahānaṃ, atricchatāya dvārapidahanaṃ, appicchatādīnaṃ anulomavuttitāti.

此为功德：奉行“当于所得而满足”（本生 1.1.136；波逸提 793）之教诫；为同梵行者求利益；舍弃劣胜之分别；断除顺逆之心；关闭过度欲求之门；随顺少欲等之行。

Yaṃ [Pg.76] laddhaṃ tena santuṭṭho, yathāsanthatiko yati;

Nibbikappo sukhaṃ seti, tiṇasantharakesupi.

随处住行者，于所得满足，无有分别心，卧草席亦安。

Na so rajjati seṭṭhamhi, hīnaṃ laddhā na kuppati;

Sabrahmacārinavake, hitena anukampati.

彼于殊胜处不染著，得低劣者亦不嗔怒；以利益慈悯后进同梵行者。

Tasmā ariyasatāciṇṇaṃ, munipuṅgavavaṇṇitaṃ;

Anuyuñjetha medhāvī, yathāsanthatarāmatanti.

是故，智者应勤行于随处住之乐，此乃圣贤所行，最胜牟尼所赞。

Ayaṃ yathāsanthatikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā.

此乃于随处住支之受持、行法、差别、毁坏、功德的释义（vaṇṇanā）。

13. Nesajjikaṅgakathā

13. 常坐不卧支论

36. Nesajjikaṅgampi ‘‘seyyaṃ paṭikkhipāmi, nesajjikaṅgaṃ samādiyāmī’’ti imesaṃ aññataravacanena samādinnaṃ hoti.

36. 常坐不卧支（Nesajjikaṅga）亦由“我拒绝눕卧”或“我受持常坐不卧支”二语中之任一语而受持。

Tena pana nesajjikena rattiyā tīsu yāmesu ekaṃ yāmaṃ uṭṭhāya caṅkamitabbaṃ. Iriyāpathesu hi nipajjitumeva na vaṭṭati. Idamassa vidhānaṃ.

彼受持常坐不卧者，应于夜间三时中，一时起而经行。于四威仪(iriyāpatha)中，实唯不许눕卧。此是其行法。

Pabhedato pana ayampi tividho hoti. Tattha ukkaṭṭhassa neva apassenaṃ, na dussapallatthikā, na āyogapaṭṭo vaṭṭati. Majjhimassa imesu tīsu yaṃkiñci vaṭṭati. Mudukassa apassenampi dussapallatthikāpi āyogapaṭṭopi bibbohanampi pañcaṅgopi sattaṅgopi vaṭṭati. Pañcaṅgo pana piṭṭhiapassayena saddhiṃ kato. Sattaṅgo nāma piṭṭhiapassayena ca ubhatopassesu apassayehi ca saddhiṃ kato. Taṃ kira miḷābhayattherassa akaṃsu. Thero anāgāmī hutvā parinibbāyi.

就其差别而言，此亦有三类。其中，于最上者，不许使用靠背(apassena)、缠膝布(dussapallatthikā)及缠膝带(āyogapaṭṭa)。于中等者，此三者中任何一种皆可。于下等者，靠背、缠膝布、缠膝带、枕头(bibbohana)、五支坐具(pañcaṅga)、七支坐具(sattaṅga)皆可。五支坐具是带有靠背者。七支坐具是带有靠背及两侧扶手者。据说，此坐具是为弥罗婆耶(Miḷābhaya)长老所造。彼长老证阿那含果后，入于般涅槃。

Imesaṃ pana tiṇṇampi seyyaṃ kappitamatte dhutaṅgaṃ bhijjati. Ayamettha bhedo.

然此三者，一旦눕卧，其头陀支即破。此即其破坏。

Ayaṃ panānisaṃso, ‘‘seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharatī’’ti (dī. ni. 3.320; ma. ni. 1.186) vuttassa cetaso vinibandhassa upacchedanaṃ, sabbakammaṭṭhānānuyogasappāyatā, pāsādikairiyāpathatā, vīriyārambhānukūlatā, sammāpaṭipattiyā anubrūhananti.

此是其功德：能断除经中所说“耽于卧乐、侧卧之乐、睡眠之乐”(长部3.320；中部1.186)的心之束缚，适合于一切业处(kammaṭṭhāna)的修行，具有令人敬信的威仪，有助于发起精进，能增长正行。

Ābhujitvāna pallaṅkaṃ, paṇidhāya ujuṃ tanuṃ;

Nisīdanto vikampeti, mārassa hadayaṃ yati.

结跏趺坐已，其身正直持；安坐之行者，能令魔心悸。

Seyyasukhaṃ [Pg.77] middhasukhaṃ, hitvā āraddhavīriyo;

Nisajjābhirato bhikkhu, sobhayanto tapovanaṃ.

弃卧乐眠乐，精进勇猛哉；比丘乐宴坐，辉映苦行林。

Nirāmisaṃ pītisukhaṃ, yasmā samadhigacchati;

Tasmā samanuyuñjeyya, dhīro nesajjikaṃ vatanti.

既得无染喜乐故，智者当持常坐行。

Ayaṃ nesajjikaṅge samādāna vidhānappabheda bhedānisaṃsavaṇṇanā.

此乃于常坐不卧支之受持、行法、差别、破坏及功德的释义。

Dhutaṅgapakiṇṇakakathā

头陀支杂论

37. Idāni –

37. 今——

Kusalattikato ceva, dhutādīnaṃ vibhāgato;

Samāsabyāsato cāpi, viññātabbo vinicchayoti. –

由善三法，由头陀等分别，亦由总说与别说，当知其决择。

Imissā gāthāya vasena vaṇṇanā hoti.

依此偈颂而作释义。

Tattha kusalattikatoti sabbāneva hi dhutaṅgāni sekkhaputhujjanakhīṇāsavānaṃ vasena siyā kusalāni, siyā abyākatāni, natthi dhutaṅgaṃ akusalanti.

在此，就善三法而言：一切头陀支，依有学、凡夫与漏尽者而论，或为善，或为无记，并无不善的头陀支。

Yo pana vadeyya ‘‘pāpiccho icchāpakato āraññiko hotīti ādivacanato (a. ni. 5.181; pari. 325) akusalampi dhutaṅga’’nti. So vattabbo – na mayaṃ ‘‘akusalacittena araññe na vasatī’’ti vadāma. Yassa hi araññe nivāso, so āraññiko. So ca pāpiccho vā bhaveyya appiccho vā. Imāni pana tena tena samādānena dhutakilesattā dhutassa bhikkhuno aṅgāni, kilesadhunanato vā dhutanti laddhavohāraṃ ñāṇaṃ aṅgametesanti dhutaṅgāni. Atha vā dhutāni ca tāni paṭipakkhaniddhunanato aṅgāni ca paṭipattiyātipi dhutaṅgānīti vuttaṃ. Na ca akusalena koci dhuto nāma hoti, yassetāni aṅgāni bhaveyyuṃ, na ca akusalaṃ kiñci dhunāti, yesaṃ taṃ aṅgantikatvā dhutaṅgānīti vucceyyuṃ. Nāpi akusalaṃ cīvaraloluppādīni ceva niddhunāti paṭipattiyā ca aṅgaṃ hoti. Tasmā suvuttamidaṃ ‘‘natthi akusalaṃ dhutaṅga’’nti.

若有人言：“依‘有恶欲者，为欲所败者，为林居者’等语（增支部 V.181；《分别论》325），故亦有不善的头陀支。”应如是告彼：我等并非说“以不善心不住于林野”。实则，凡住于林野者，即是林居者，彼或为恶欲者，或为少欲者。然而，此等（头陀支），因由各自的受持而抖擞了烦恼，故为“已抖擞”(dhuta)比丘之“支”(aṅga)；或因能抖擞烦恼，故得“抖擞”(dhuta)之名，智慧为彼等之“支”，是故为“头陀支”(dhutaṅga)。又或，彼等因能抖擞对治法故为“抖擞”，亦为修行之“支”，故亦为“头陀支”，如是已说。然无有任何人因不善而名为“已抖擞者”，此等（头陀支）可为其“支”；不善法亦不能抖擞任何事物，以其为“支”而可被称为“头陀支”。不善法既不能抖擞对衣之贪求等，亦非修行之“支”。是故，“无有不善的头陀支”，此为善说。

‘‘Yesampi [Pg.78] kusalattikavinimuttaṃ dhutaṅgaṃ, tesaṃ atthato dhutaṅgameva natthi. Asantaṃ kassa dhunanato dhutaṅgaṃ nāma bhavissati. Dhutaguṇe samādāya vattatīti vacanavirodhopi ca nesaṃ āpajjati, tasmā taṃ na gahetabba’’nti ayaṃ tāva kusalattikato vaṇṇanā.

于某些人，头陀支脱离于善三法，对他们而言，实则并无头陀支。不存在之物，以抖擞何者而得名为头陀支？并且，其说亦与“受持头陀之德而住”一语相矛盾。是故，彼说不应被采纳。此为首先依善三法所作之释义。

Dhutādīnaṃ vibhāgatoti dhuto veditabbo. Dhutavādo veditabbo. Dhutadhammā veditabbā. Dhutaṅgāni veditabbāni. Kassa dhutaṅgasevanā sappāyāti veditabbaṃ.

就头陀等之分别而言：应知“已抖擞”(dhuta)；应知“头陀论者”(dhutavāda)；应知“头陀法”(dhutadhamma)；应知“头陀支”(dhutaṅga)；应知“修习头陀支于何人为宜”。

Tattha dhutoti dhutakileso vā puggalo kilesadhunano vā dhammo.

于此，“已抖擞”(dhuta)者，或为已抖擞烦恼之人(puggala)，或为能抖擞烦恼之法。

Dhutavādoti ettha pana atthi dhuto na dhutavādo, atthi na dhuto dhutavādo, atthi neva dhuto na dhutavādo, atthi dhuto ceva dhutavādo ca.

于“头陀说者”(dhutavādo)一词，有头陀行者(dhuto)而非头陀说者，有非头陀行者而是头陀说者，有既非头陀行者亦非头陀说者，有既是头陀行者亦是头陀说者。

Tattha yo dhutaṅgena attano kilese dhuni, paraṃ pana dhutaṅgena na ovadati, nānusāsati bākulatthero viya, ayaṃ dhuto na dhutavādo. Yathāha, ‘‘tayidaṃ āyasmā bākulo dhuto na dhutavādo’’ti. Yo pana na dhutaṅgena attano kilese dhuni, kevalaṃ aññe dhutaṅgena ovadati anusāsati upanandatthero viya, ayaṃ na dhuto dhutavādo. Yathāha, ‘‘tayidaṃ āyasmā upanando sakyaputto na dhuto dhutavādo’’ti. Yo ubhayavipanno lāḷudāyī viya, ayaṃ neva dhuto na dhutavādo. Yathāha, ‘‘tayidaṃ āyasmā lāḷudāyī neva dhuto na dhutavādo’’ti. Yo pana ubhayasampanno dhammasenāpati viya, ayaṃ dhuto ceva dhutavādo ca. Yathāha, ‘‘tayidaṃ āyasmā sāriputto dhuto ceva dhutavādo cāti.

在此，若有人以头陀支涤除自身烦恼，但不以头陀支劝诫、教导他人，如具寿薄拘罗(Bākula)，此人是头陀行者，非头陀说者。如言：“这位具寿薄拘罗是头陀行者，非头陀说者。”又，若有人不以头陀支涤除自身烦恼，仅以头陀支劝诫、教导他人，如具寿优波难陀释迦子，此人非头陀行者，是头陀说者。如言：“这位具寿优波难陀释迦子非头陀行者，是头陀说者。”若有人两者皆缺，如具寿愚笨优陀夷，此人既非头陀行者，亦非头陀说者。如言：“这位具寿愚笨优陀夷既非头陀行者，亦非头陀说者。”又，若有人两者具足，如法将舍利弗，此人既是头陀行者，亦是头陀说者。如言：“这位具寿舍利弗既是头陀行者，亦是头陀说者。”

Dhutadhammā veditabbāti appicchatā, santuṭṭhitā, sallekhatā, pavivekatā, idamatthitāti ime dhutaṅgacetanāya parivārakā pañca dhammā ‘‘appicchataṃyeva nissāyā’’tiādivacanato (a. ni. 5.181; pari. 325) dhutadhammā nāma, tattha appicchatā ca santuṭṭhitā ca alobho. Sallekhatā ca pavivekatā ca dvīsu dhammesu anupatanti alobhe ca amohe ca. Idamatthitā ñāṇameva. Tattha [Pg.79] ca alobhena paṭikkhepavatthūsu lobhaṃ, amohena tesveva ādīnavapaṭicchādakaṃ mohaṃ dhunāti. Alobhena ca anuññātānaṃ paṭisevanamukhena pavattaṃ kāmasukhānuyogaṃ, amohena dhutaṅgesu atisallekhamukhena pavattaṃ attakilamathānuyogaṃ dhunāti. Tasmā ime dhammā dhutadhammāti veditabbā.

应知头陀法：少欲、知足、减损、远离、此义性，这五法是头陀支意乐的伴随者。由“依于少欲”等语（增支部5.181；分别论325）故，此等被称为头陀法。其中，少欲与知足是无贪；减损与远离则归于无贪与无痴二法；此义性即是智慧。于此，以无贪抖落对所应舍弃之物的贪，以无痴抖落对彼等过患的覆蔽之痴。又，以无贪抖落因受用所允许之物而起的耽著欲乐，以无痴抖落于头陀行中因过度减损而起的自我折磨。是故，应知此等法为头陀法。

Dhutaṅgāni veditabbānīti terasa dhutaṅgāni veditabbāni paṃsukūlikaṅgaṃ…pe… nesajjikaṅganti. Tāni atthato lakkhaṇādīhi ca vuttāneva.

应当了知的头陀支有十三种，即粪扫衣支……乃至不卧具支。这些头陀支的意义、特征等，前面已经说过了。

Kassa dhutaṅgasevanā sappāyāti rāgacaritassa ceva mohacaritassa ca. Kasmā? Dhutaṅgasevanā hi dukkhāpaṭipadā ceva sallekhavihāro ca. Dukkhāpaṭipadañca nissāya rāgo vūpasammati. Sallekhaṃ nissāya appamattassa moho pahīyati. Āraññikaṅgarukkhamūlikaṅgapaṭisevanā vā ettha dosacaritassāpi sappāyā. Tattha hissa asaṅghaṭṭiyamānassa viharato dosopi vūpasammatīti ayaṃ dhutādīnaṃ vibhāgato vaṇṇanā.

对于贪行者和痴行者来说，修习头陀支是适宜的。为什么呢？因为修习头陀支既是难行道，也是减损行。依靠难行道，贪欲得以平息；依靠减损行，不放逸者的愚痴得以断除。或者，林野住、树下住的修习对于瞋行者也是适宜的。因为在那里他不与人交往而住时，瞋恚也能得以平息。这是关于头陀等分类的释义。

Samāsabyāsatoti imāni pana dhutaṅgāni samāsato tīṇi sīsaṅgāni, pañca asambhinnaṅgānīti aṭṭheva honti. Tattha sapadānacārikaṅgaṃ, ekāsanikaṅgaṃ, abbhokāsikaṅganti imāni tīṇi sīsaṅgāni. Sapadānacārikaṅgañhi rakkhanto piṇḍapātikaṅgampi rakkhissati. Ekāsanikaṅgañca rakkhato pattapiṇḍikaṅgakhalupacchābhattikaṅgānipi surakkhanīyāni bhavissanti. Abbhokāsikaṅgaṃ rakkhantassa kiṃ atthi rukkhamūlikaṅgayathāsanthatikaṅgesu rakkhitabbaṃ nāma. Iti imāni tīṇi sīsaṅgāni, āraññikaṅgaṃ, paṃsukūlikaṅgaṃ, tecīvarikaṅgaṃ, nesajjikaṅgaṃ, sosānikaṅganti imāni pañca asambhinnaṅgāni cāti aṭṭheva honti.

简而言之，这些头陀支总共有八种：三种是主要支，五种是不混杂支。其中，次第乞食支、一坐食支、露地住支，这三种是主要支。因为守护次第乞食支，也能守护常乞食支。守护一坐食支，钵食支和食后不食支也容易守护。守护露地住支的人，在树下住支和随处住支中还有什么需要守护的呢？因此，这三种是主要支。阿兰若住支、粪扫衣支、三衣支、不卧具支、冢间住支，这五种是不混杂支。总共是八种。

Puna dve cīvarapaṭisaṃyuttāni, pañca piṇḍapātapaṭisaṃyuttāni, pañca senāsanapaṭisaṃyuttāni, ekaṃ vīriyapaṭisaṃyuttanti evaṃ cattārova honti. Tattha nesajjikaṅgaṃ vīriyapaṭisaṃyuttaṃ. Itarāni pākaṭāneva.

再者，有二种与衣相应，五种与食相应，五种与住处相应，一种与精进相应，如是仅有四类。其中，不卧具支是与精进相应，其余的则显而易见。

Puna sabbāneva nissayavasena dve honti paccayanissitāni dvādasa, vīriyanissitaṃ ekanti. Sevitabbāsevitabbavasenapi dveyeva honti. Yassa hi dhutaṅgaṃ sevantassa kammaṭṭhānaṃ vaḍḍhati, tena sevitabbāni. Yassa sevato hāyati, tena na sevitabbāni. Yassa pana sevatopi asevatopi vaḍḍhateva, na hāyati, tenāpi pacchimaṃ janataṃ anukampantena sevitabbāni. Yassāpi [Pg.80] sevatopi asevatopi na vaḍḍhati, tenāpi sevitabbāniyeva āyatiṃ vāsanatthāyāti.

再者，一切头陀支依于依止而有两种：十二种依止资具，一种依止精进。依于应修与不应修亦只有两种：若人修行头陀支能令业处增长，彼人即应修行；若修行而令其减损，彼人即不应修行。又若有人，修行与否，业处皆增长而不减损，彼人亦应为慈愍后人而修行。若有人修行与否，业处皆不增长，彼人亦应为将来熏习而修行。

Evaṃ sevitabbāsevitabbavasena duvidhānipi sabbāneva cetanāvasena ekavidhāni honti. Ekameva hi dhutaṅgaṃ samādānacetanāti. Aṭṭhakathāyampi vuttaṃ ‘‘yā cetanā, taṃ dhutaṅganti vadantī’’ti.

如是，虽依应修与不应修而分为二种，然一切头陀支依思则为一种。诚然，头陀支仅是受持之思。义注(aṭṭhakathā)中亦言：“彼等称思为头陀支。”

Byāsato pana bhikkhūnaṃ terasa, bhikkhunīnaṃ aṭṭha, sāmaṇerānaṃ dvādasa, sikkhamānasāmaṇerīnaṃ satta, upāsakaupāsikānaṃ dveti dvācattālīsa honti. Sace pana abbhokāse āraññikaṅgasampannaṃ susānaṃ hoti, ekopi bhikkhu ekappahārena sabbadhutaṅgāni paribhuñjituṃ sakkoti. Bhikkhunīnaṃ pana āraññikaṅgaṃ khalupacchābhattikaṅgañca dvepi sikkhāpadeneva paṭikkhittāni, abbhokāsikaṅgaṃ, rukkhamūlikaṅgaṃ, sosānikaṅganti imāni tīṇi dupparihārāni. Bhikkhuniyā hi dutiyikaṃ vinā vasituṃ na vaṭṭati. Evarūpe ca ṭhāne samānacchandā dutiyikā dullabhā. Sacepi labheyya saṃsaṭṭhavihārato na mucceyya. Evaṃ sati yassatthāya dhutaṅgaṃ seveyya, svevassā attho na sampajjeyya. Evaṃ paribhuñjituṃ asakkuṇeyyatāya pañca hāpetvā bhikkhunīnaṃ aṭṭheva hontīti veditabbāni. Yathāvuttesu pana ṭhapetvā tecīvarikaṅgaṃ sesāni dvādasa sāmaṇerānaṃ, satta sikkhamānasāmaṇerīnaṃ veditabbāni. Upāsakaupāsikānaṃ pana ekāsanikaṅgaṃ, pattapiṇḍikaṅganti imāni dve patirūpāni ceva sakkā ca paribhuñjitunti dve dhutaṅgānīti evaṃ byāsato dvecattālīsa hontīti ayaṃ samāsabyāsato vaṇṇanā.

然而，详细而言，比丘有十三种，比丘尼有八种，沙弥有十二种，在学尼与沙弥尼有七种，优婆塞与优婆夷有二种，共计四十二种。若在空旷处有具足阿兰若支的冢间，则一位比丘亦能同时受持一切头陀支。然而，对比丘尼而言，阿兰若支与食后不食支二者，已为学处所制止；空旷处住支、树下住支、冢间住支此三者则难以行持。诚然，比丘尼不可无比丘尼同伴而住，于此等处，欲求意趣相同之同伴甚难。即便得之，亦不免于杂住。若如此，则其行头陀支所为之义利不得成就。如是，因难以行持，除去五支，当知比丘尼仅有八支。又，于前述诸支中，除去三衣支，其余十二支当知为沙弥所有；七支为在学尼与沙弥尼所有。至于优婆塞与优婆夷，一座食支与一钵食支此二支，既属适宜，亦能行持。如是，详细而言，共有四十二种。此为依总说与详说所作的释义。

Ettāvatā ca ‘‘sīle patiṭṭhāya naro sapañño’’ti imissā gāthāya sīlasamādhipaññāmukhena desite visuddhimagge yehi appicchatāsantuṭṭhitādīhi guṇehi vuttappakārassa sīlassa vodānaṃ hoti, tesaṃ sampādanatthaṃ samādātabbadhutaṅgakathā bhāsitā hoti.

至此，于“智者住于戒”此偈，在以戒、定、慧为门而开示的《清净道论》中，已宣说了为成就少欲、知足等能令前述之戒得以清净的诸功德而应受持的头陀支论。

Iti sādhujanapāmojjatthāya kate visuddhimagge

如是，为令善人欢喜而作之《清净道论》中

Dhutaṅganiddeso nāma dutiyo paricchedo.

第二章，名为《头陀支的解释》

3. Kammaṭṭhānaggahaṇaniddeso

3. 业处受持的解释

38. Idāni [Pg.81] yasmā evaṃ dhutaṅgapariharaṇasampāditehi appicchatādīhi guṇehi pariyodāte imasmiṃ sīle patiṭṭhitena ‘‘sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvaya’’nti vacanato cittasīsena niddiṭṭho samādhi bhāvetabbo. So ca atisaṅkhepadesitattā viññātumpi tāva na sukaro, pageva bhāvetuṃ, tasmā tassa vitthārañca bhāvanānayañca dassetuṃ idaṃ pañhākammaṃ hoti.

38. 现在，对于一位安住于此戒者而言，此戒已通过奉行头陀支（dhutaṅga）而成就的少欲等功德得到净化。他应当依据“智者立于戒，修习心与慧”之教言，修习以“心”为首所指的定（samādhi）。然而，此定因教说过于简略，尚且难以了知，更何况修习。因此，为了开示其详尽义理与修习方法，特设此问答。

Ko samādhi? Kenaṭṭhena samādhi? Kānassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni? Katividho samādhi? Ko cassa saṃkileso? Kiṃ vodānaṃ? Kathaṃ bhāvetabbo? Samādhibhāvanāya ko ānisaṃsoti?

什么是定？以何义为定？定的特相、作用、现起、近因是什么？定有几种？定的染污是什么？定的净化是什么？应当如何修习？修习定有什么功德？

Tatridaṃ vissajjanaṃ. Ko samādhīti samādhi bahuvidho nānappakārako. Taṃ sabbaṃ vibhāvayituṃ ārabbhamānaṃ vissajjanaṃ adhippetañceva atthaṃ na sādheyya, uttari ca vikkhepāya saṃvatteyya, tasmā idhādhippetameva sandhāya vadāma, kusalacittekaggatā samādhi.

对此，解答如下。关于“什么是定？”定有多种多样、各式各样的形式。若要详尽解释所有这些定，不仅无法达成所欲之义，反而会导致进一步的散乱；因此，我们仅就此处所指的含义而言：善心的一境性即是定。

Kenaṭṭhena samādhīti samādhānaṭṭhena samādhi. Kimidaṃ samādhānaṃ nāma? Ekārammaṇe cittacetasikānaṃ samaṃ sammā ca ādhānaṃ, ṭhapananti vuttaṃ hoti. Tasmā yassa dhammassānubhāvena ekārammaṇe cittacetasikā samaṃ sammā ca avikkhipamānā avippakiṇṇā ca hutvā tiṭṭhanti, idaṃ samādhānanti veditabbaṃ.

以何义为定？以正置（samādhāna）之义为定。此“正置”为何？即于单一所缘，将心与心所平等、正直地安置，亦即安住。因此，凭借某法之力，令心与心所于单一所缘中，平等、正直、不散乱、不散逸而住，此法即当知为“正置”。

Kānassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānānīti ettha pana avikkhepalakkhaṇo samādhi, vikkhepaviddhaṃsanaraso, avikampanapaccupaṭṭhāno. ‘‘Sukhino cittaṃ samādhiyatī’’ti vacanato pana sukhamassa padaṭṭhānaṃ.

关于“定的特相、作用、现起、近因是什么？”不散乱是定的特相（lakkhaṇa）；破除散乱是定的作用（rasa）；不摇动是定的现起（paccupaṭṭhāna）。而依“乐者心得定”之语，乐是定的近因（padaṭṭhāna）。

39. Katividho samādhīti avikkhepalakkhaṇena tāva ekavidho. Upacāraappanāvasena duvidho, tathā lokiyalokuttaravasena sappītikanippītikavasena sukhasahagataupekkhāsahagatavasena ca. Tividho hīnamajjhimapaṇītavasena[Pg.82], tathā savitakkasavicārādivasena pītisahagatādivasena parittamahaggatappamāṇavasena ca. Catubbidho dukkhāpaṭipadādandhābhiññādivasena, tathā parittaparittārammaṇādivasena catujhānaṅgavasena hānabhāgiyādivasena kāmāvacarādivasena adhipativasena ca. Pañcavidho pañcakanaye pañcajhānaṅgavasenāti.

39. 关于“定有多少种？”，首先，以不散乱为相，定为一种。依近行定(upacāra)与安止定(appanā)分为二种；同样地，依世间(lokiya)与出世间(lokuttara)、有喜(sappītika)与无喜(nippītika)、乐俱行(sukhasahagata)与舍俱行(upekkhāsahagata)也分为二种。依下品、中品、上品分为三种；同样地，依有寻有伺(savitakka-savicāra)等、喜俱行(pītisahagata)等、小(paritta)、大(mahaggata)、无量(appamāṇa)也分为三种。依苦行道与迟通达(dukkhāpaṭipadā-dandhābhiññā)等分为四种；同样地，依小定与小所缘(paritta-parittārammaṇa)等、四禅支、退分(hānabhāgiya)等、欲界(kāmāvacara)等、增上(adhipati)也分为四种。在五法(pañcakanaya)中，依五禅支分为五种。

Samādhiekakadukavaṇṇanā

定之一二法释义

Tattha ekavidhakoṭṭhāso uttānatthoyeva. Duvidhakoṭṭhāse channaṃ anussatiṭṭhānānaṃ maraṇassatiyā upasamānussatiyā āhāre paṭikūlasaññāya catudhātuvavatthānassāti imesaṃ vasena laddhacittekaggatā, yā ca appanāsamādhīnaṃ pubbabhāge ekaggatā, ayaṃ upacārasamādhi. ‘‘Paṭhamassa jhānassa parikammaṃ paṭhamassa jhānassa anantarapaccayena paccayo’’ti ādivacanato pana yā parikammānantarā ekaggatā, ayaṃ appanāsamādhīti evaṃ upacārappanāvasena duvidho.

其中，一法之义已然明了。在二法中：六随念处、死随念、寂止随念、食厌想、四界差别观等所获得的心一境性，以及安止定之前的心一境性，此为近行定。根据“初禅之遍作是初禅之无间缘”等说法，紧随遍作之后生起的心一境性，此即安止定。如是，依近行与安止，定有二种。

Dutiyaduke tīsu bhūmīsu kusalacittekaggatā lokiyo samādhi. Ariyamaggasampayuttā ekaggatā lokuttaro samādhīti evaṃ lokiyalokuttaravasena duvidho.

在第二二法中：三地善心之一境性是世间定；与圣道相应之一境性是出世间定。如是，依世间与出世间，定有二种。

Tatiyaduke catukkanaye dvīsu pañcakanaye tīsu jhānesu ekaggatā sappītiko samādhi. Avasesesu dvīsu jhānesu ekaggatā nippītiko samādhi. Upacārasamādhi pana siyā sappītiko, siyā nippītikoti evaṃ sappītikanippītikavasena duvidho.

在第三二法中，四法中的前二禅，以及五法中的前三禅，其心一境性为有喜定。在其余二禅中，心一境性为无喜定。近行定则或有喜，或无喜。如是，依有喜与无喜，定有二种。

Catutthaduke catukkanaye tīsu pañcakanaye catūsu jhānesu ekaggatā sukhasahagato samādhi. Avasesasmiṃ upekkhāsahagato samādhi. Upacārasamādhi pana siyā sukhasahagato, siyā upekkhāsahagatoti evaṃ sukhasahagataupekkhāsahagatavasena duvidho.

于第四二法，四法体系的三禅与五法体系的四禅中，心一境性是与乐俱行定。于其余禅中，是与舍俱行定。而近行定，或与乐俱行，或与舍俱行。如是，依与乐俱行、与舍俱行而有二种。

Samādhitikavaṇṇanā

定之三法释义

Tikesu paṭhamattike paṭiladdhamatto hīno, nātisubhāvito majjhimo, subhāvito vasippatto paṇītoti evaṃ hīnamajjhimapaṇītavasena tividho.

于诸三法中的第一三法，仅得之定为下等，未极善修习的为中等，善修习且得自在的为上等。如是，依下、中、上而有三种。

Dutiyattike [Pg.83] paṭhamajjhānasamādhi saddhiṃ upacārasamādhinā savitakkasavicāro. Pañcakanaye dutiyajjhānasamādhi avitakkavicāramatto. Yo hi vitakkamatteyeva ādīnavaṃ disvā vicāre adisvā kevalaṃ vitakkappahānamattaṃ ākaṅkhamāno paṭhamajjhānaṃ atikkamati, so avitakkavicāramattaṃ samādhiṃ paṭilabhati. Taṃ sandhāyetaṃ vuttaṃ. Catukkanaye pana dutiyādīsu pañcakanaye tatiyādīsu tīsu jhānesu ekaggatā avitakkāvicāro samādhīti evaṃ savitakkasavicārādivasena tividho.

于第二三法，初禅定与近行定为有寻有伺定。于五法体系，第二禅定为无寻唯伺定。诚然，若有行者仅见寻之过患而未见伺之过患，唯欲断除寻而超越初禅，彼即获得无寻唯伺定。此是针对此而说。而于四法体系的第二禅等三禅，及五法体系的第三禅等三禅中，心一境性是无寻无伺定。如是，依有寻有伺等而有三种。

Tatiyattike catukkanaye ādito dvīsu pañcakanaye ca tīsu jhānesu ekaggatā pītisahagato samādhi. Tesveva tatiye ca catutthe ca jhāne ekaggatā sukhasahagato samādhi. Avasāne upekkhāsahagato. Upacārasamādhi pana pītisukhasahagato vā hoti upekkhāsahagato vāti evaṃ pītisahagatādivasena tividho.

于第三三法，四法体系之初二禅与五法体系之初三禅中，心一境性是与喜俱行定。即于彼等中，四法体系之第三禅与五法体系之第四禅中，心一境性是与乐俱行定。于最终禅中，是与舍俱行定。而近行定，或与喜乐俱行，或与舍俱行。如是，依与喜俱行等而有三种。

Catutthattike upacārabhūmiyaṃ ekaggatā paritto samādhi. Rūpāvacarārūpāvacarakusale ekaggatā mahaggato samādhi. Ariyamaggasampayuttā ekaggatā appamāṇo samādhīti evaṃ parittamahaggatappamāṇavasena tividho.

于第四三法，于近行地，心一境性为小定。于色界、无色界善心中，心一境性为大定。与圣道相应的心一境性为无量定。如是，依小、大、无量而有三种。

Samādhicatukkavaṇṇanā

定之四法释义

Catukkesu paṭhamacatukke atthi samādhi dukkhāpaṭipado dandhābhiñño, atthi dukkhāpaṭipado khippābhiñño, atthi sukhāpaṭipado dandhābhiñño, atthi sukhāpaṭipado khippābhiññoti.

在四法中，第一四法为：有苦行道(dukkhāpaṭipadā)迟证智(dandhābhiññā)定，有苦行道速证智(khippābhiññā)定，有乐行道(sukhāpaṭipadā)迟证智定，有乐行道速证智定。

Tattha paṭhamasamannāhārato paṭṭhāya yāva tassa tassa jhānassa upacāraṃ uppajjati, tāva pavattā samādhibhāvanā paṭipadāti vuccati. Upacārato pana paṭṭhāya yāva appanā, tāva pavattā paññā abhiññāti vuccati. Sā panesā paṭipadā ekaccassa dukkhā hoti, nīvaraṇādipaccanīkadhammasamudācāragahaṇatāya kicchā asukhāsevanāti attho. Ekaccassa tadabhāvena sukhā. Abhiññāpi ekaccassa dandhā hoti mandā asīghappavatti. Ekaccassa khippā amandā sīghappavatti.

于此，从最初作意(paṭhamasamannāhāra)开始，乃至生起各禅那的近行定(upacāra)为止，于此期间持续的定修习(samādhibhāvanā)，称为“行道”(paṭipadā)。又，从近行定开始，乃至安止定(appanā)为止，于此期间持续的慧，称为“证智”(abhiññā)。此行道对某些人是苦的，其义为：因诸盖(nīvaraṇa)等敌对法的现行稠密，故为艰难、不乐之修习。对另一些人，则因无彼而为乐。证智对某些人亦是迟缓(dandhā)、迟钝(mandā)、生起不快；对另一些人则是快速(khippā)、不迟钝(amandā)、生起迅速。

Tattha yāni parato sappāyāsappāyāni ca palibodhupacchedādīni pubbakiccāni ca appanākosallāni ca vaṇṇayissāma, tesu yo asappāyasevī [Pg.84] hoti, tassa dukkhā paṭipadā dandhā ca abhiññā hoti. Sappāyasevino sukhā paṭipadā khippā ca abhiññā. Yo pana pubbabhāge asappāyaṃ sevitvā aparabhāge sappāyasevī hoti, pubbabhāge vā sappāyaṃ sevitvā aparabhāge asappāyasevī, tassa vomissakatā veditabbā. Tathā palibodhupacchedādikaṃ pubbakiccaṃ asampādetvā bhāvanamanuyuttassa dukkhā paṭipadā hoti. Vipariyāyena sukhā. Appanākosallāni pana asampādentassa dandhā abhiññā hoti. Sampādentassa khippā.

于此，对于我们下文将要阐述的适宜与不适宜(sappāya-asappāya)、断除障碍(palibodha)等前行业(pubbakicca)以及诸安止善巧(appanākosalla)等法：其中，若行于不适宜者，其行道为苦，证智亦迟缓。行于适宜者，其行道为乐，证智亦迅速。又，若有人于前分行于不适宜，于后分行于适宜；或于前分行于适宜，于后分行于不适宜，当知此为混合。同样，若未完成断除障碍等前行业而致力于修习，其行道为苦；反之则为乐。又，若未成就诸安止善巧，其证智则迟缓；若已成就，则迅速。

Apica taṇhāavijjāvasena samathavipassanādhikāravasena cāpi etāsaṃ pabhedo veditabbo. Taṇhābhibhūtassa hi dukkhā paṭipadā hoti. Anabhibhūtassa sukhā. Avijjābhibhūtassa ca dandhā abhiññā hoti. Anabhibhūtassa khippā. Yo ca samathe akatādhikāro, tassa dukkhā paṭipadā hoti. Katādhikārassa sukhā. Yo pana vipassanāya akatādhikāro hoti, tassa dandhā abhiññā hoti, katādhikārassa khippā. Kilesindriyavasena cāpi etāsaṃ pabhedo veditabbo. Tibbakilesassa hi mudindriyassa dukkhā paṭipadā hoti dandhā ca abhiññā, tikkhindriyassa pana khippā abhiññā. Mandakilesassa ca mudindriyassa sukhā paṭipadā hoti dandhā ca abhiññā. Tikkhindriyassa pana khippā abhiññāti.

再者，亦当依是否为渴爱(taṇhā)与无明(avijjā)所征服，以及于止(samatha)与观(vipassanā)有无宿习，而知此等差别。为渴爱所征服者，其行道苦；未被征服者，则乐。为无明所征服者，其证智迟缓；未被征服者，则迅速。于止无宿习者，其行道苦；有宿习者，则乐。复次，于观无宿习者，其证智迟缓；有宿习者，则迅速。亦当依烦恼(kilesa)与诸根(indriya)而知此等差别。烦恼强盛而根迟钝者，其行道苦，证智亦迟缓；但若根敏锐，则证智迅速。烦恼微弱而根迟钝者，其行道乐，证智亦迟缓；但若根敏锐，则证智迅速。

Iti imāsu paṭipadāabhiññāsu yo puggalo dukkhāya paṭipadāya dandhāya ca abhiññāya samādhiṃ pāpuṇāti, tassa so samādhi dukkhāpaṭipado dandhābhiññoti vuccati. Esa nayo sesattayepīti evaṃ dukkhāpaṭipadādandhābhiññādivasena catubbidho.

如是，在这些行道与证智中，若有个人(puggala)以苦行道与迟证智而证得定，则他的定被称为“苦行道迟证智定”。此理亦通于其余三者。如是，依苦行道迟证智等，而有四种。

Dutiyacatukke atthi samādhi paritto parittārammaṇo, atthi paritto appamāṇārammaṇo, atthi appamāṇo parittārammaṇo, atthi appamāṇo appamāṇārammaṇoti. Tattha yo samādhi appaguṇo uparijhānassa paccayo bhavituṃ na sakkoti, ayaṃ paritto. Yo pana avaḍḍhite ārammaṇe pavatto, ayaṃ parittārammaṇo. Yo paguṇo subhāvito, uparijhānassa paccayo bhavituṃ sakkoti, ayaṃ appamāṇo. Yo ca vaḍḍhite ārammaṇe pavatto, ayaṃ appamāṇārammaṇo. Vuttalakkhaṇavomissatāya pana vomissakanayo veditabbo. Evaṃ parittaparittārammaṇādivasena catubbidho.

于第二四法中：有小定(paritta)小所缘(parittārammaṇa)，有小定无量所缘(appamāṇārammaṇa)，有无量定(appamāṇa)小所缘，有无量定无量所缘。其中，若定不纯熟，不能为上禅之缘，此为小定。若于未增长之所缘中转起，此为小所缘。若定纯熟善修，能为上禅之缘，此为无量定。若于已增长之所缘中转起，此为无量所缘。复次，依所述诸相之混合，当知其混合之法。如是，依小定小所缘等，而有四种。

Tatiyacatukke [Pg.85] vikkhambhitanīvaraṇānaṃ vitakkavicārapītisukhasamādhīnaṃ vasena pañcaṅgikaṃ paṭhamaṃ jhānaṃ, tato vūpasantavitakkavicāraṃ tivaṅgikaṃ dutiyaṃ, tato virattapītikaṃ duvaṅgikaṃ tatiyaṃ, tato pahīnasukhaṃ upekkhāvedanāsahitassa samādhino vasena duvaṅgikaṃ catutthaṃ. Iti imesaṃ catunnaṃ jhānānaṃ aṅgabhūtā cattāro samādhī honti. Evaṃ catujhānaṅgavasena catubbidho.

于第三个四法中：镇伏诸盖后，依寻、伺、喜、乐、定之力，为具五支的初禅；其后，寻伺已寂静，为具三支的第二禅；其后，喜已离，为具二支的第三禅；其后，乐已断，依与舍受俱行之定之力，为具二支的第四禅。如是，作为此四禅支分的定有四种。如是，依四禅支分而有四种。

Catutthacatukke atthi samādhi hānabhāgiyo, atthi ṭhitibhāgiyo, atthi visesabhāgiyo, atthi nibbedhabhāgiyo. Tattha paccanīkasamudācāravasena hānabhāgiyatā, tadanudhammatāya satiyā saṇṭhānavasena ṭhitibhāgiyatā, uparivisesādhigamavasena visesabhāgiyatā, nibbidāsahagatasaññāmanasikārasamudācāravasena nibbedhabhāgiyatā ca veditabbā. Yathāha, ‘‘paṭhamassa jhānassa lābhiṃ kāmasahagatā saññāmanasikārā samudācaranti hānabhāginī paññā. Tadanudhammatā sati santiṭṭhati ṭhitibhāginī paññā. Avitakkasahagatā saññāmanasikārā samudācaranti visesabhāginī paññā. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasañhitā nibbedhabhāginī paññā’’ti (vibha. 799). Tāya pana paññāya sampayuttā samādhīpi cattāro hontīti. Evaṃ hānabhāgiyādivasena catubbidho.

于第四个四法中，有退分定、住分定、胜分定、抉择分定。其中，以敌对法现行故，当知为退分；以随顺彼法之念安住故，当知为住分；以证得更高殊胜故，当知为胜分；以与厌离相应的想与作意现行故，当知为抉择分。正如所说：“初禅获得者，若与欲相应的想与作意现行，其慧为退分。若随顺彼法之念安住，其慧为住分。若与无寻相应的想与作意现行，其慧为胜分。若与厌离相应的想与作意现行，其慧与离贪相应，为抉择分。”（《分别论》799）。与彼慧相应的定亦有四种。如是，依退分等而有四种。

Pañcamacatukke kāmāvacaro samādhi, rūpāvacaro samādhi, arūpāvacaro samādhi, apariyāpanno samādhīti evaṃ cattāro samādhī. Tattha sabbāpi upacārekaggatā kāmāvacaro samādhi. Tathā rūpāvacarādikusalacittekaggatā itare tayoti evaṃ kāmāvacarādivasena catubbidho.

于第五个四法中：有欲界定、色界定、无色界定、无漏定，如是有四种定。其中，所有近行一境性皆是欲界定。同样，色界等善心的一境性是其余三种定。如是，依欲界等而有四种。

Chaṭṭhacatukke ‘‘chandaṃ ce bhikkhu adhipatiṃ karitvā labhati samādhiṃ, labhati cittassekaggataṃ, ayaṃ vuccati chandasamādhi…pe… vīriyaṃ ce bhikkhu…pe… cittaṃ ce bhikkhu…pe… vīmaṃsaṃ ce bhikkhu adhipatiṃ karitvā labhati samādhiṃ, labhati cittassekaggataṃ, ayaṃ vuccati vīmaṃsāsamādhī’’ti (vibha. 432; saṃ. ni. 3.825) evaṃ adhipativasena catubbidho.

在第六个四法中：“比丘若以欲为增上而获得定，获得心一境性，此称为欲定……比丘若以精进……比丘若以心……比丘若以观为增上而获得定，获得心一境性，此称为观定”（《分别论》432；《相应部》3.825），如此依增上而有四种。

Pañcake [Pg.86] yaṃ catukkabhede vuttaṃ dutiyaṃ jhānaṃ, taṃ vitakkamattātikkamena dutiyaṃ, vitakkavicārātikkamena tatiyanti evaṃ dvidhā bhinditvā pañca jhānāni veditabbāni. Tesaṃ aṅgabhūtā ca pañca samādhīti evaṃ pañcajhānaṅgavasena pañcavidhatā veditabbā.

在五法中，对于四法分类中所说的第二禅，应将其如此分为二：仅超越寻为第二禅，超越寻与伺为第三禅，由此应知有五禅。作为其支分的定亦有五种，如此，应知依五禅支而有五种差别。

40. Ko cassa saṃkileso kiṃ vodānanti ettha pana vissajjanaṃ vibhaṅge vuttameva. Vuttañhi tattha ‘‘saṃkilesanti hānabhāgiyo dhammo. Vodānanti visesabhāgiyo dhammo’’ti (vibha. 828). Tattha ‘‘paṭhamassa jhānassa lābhiṃ kāmasahagatā saññāmanasikārā samudācaranti hānabhāginī paññā’’ti (vibha. 799) iminā nayena hānabhāgiyadhammo veditabbo. ‘‘Avitakkasahagatā saññāmanasikārā samudācaranti visesabhāginī paññā’’ti (vibha. 799) iminā nayena visesabhāgiyadhammo veditabbo.

40. “彼之染污为何？净化为何？”于此，解答已在《分别论》中说过。彼处说：“染污即退分法，净化即胜分法”（《分别论》828）。其中，“初禅获得者，若与欲相应的想与作意现行，其慧即为退分”（《分别论》799），应以此理趣了知退分法。“若与无寻相应的想与作意现行，其慧即为胜分”（《分别论》799），应以此理趣了知胜分法。

Dasapalibodhavaṇṇanā

十种障碍之释义

41. Kathaṃ bhāvetabboti ettha pana yo tāva ayaṃ lokiyalokuttaravasena duvidhotiādīsu ariyamaggasampayutto samādhi vutto, tassa bhāvanānayo paññābhāvanānayeneva saṅgahito. Paññāya hi bhāvitāya so bhāvito hoti. Tasmā taṃ sandhāya evaṃ bhāvetabboti na kiñci visuṃ vadāma.

41. “如何修习？”于此，在“依世间与出世间而为二种”等分类中，凡是所说的与圣道相应的定，其修习之法已为慧的修习法所含摄。因为当慧被修习时，彼定亦被修习。是故，针对此定，我们不另说“应如是修习”等任何话。

Yo panāyaṃ lokiyo, so vuttanayena sīlāni visodhetvā suparisuddhe sīle patiṭṭhitena yvāssa dasasu palibodhesu palibodho atthi, taṃ upacchinditvā kammaṭṭhānadāyakaṃ kalyāṇamittaṃ upasaṅkamitvā attano cariyānukūlaṃ cattālīsāya kammaṭṭhānesu aññataraṃ kammaṭṭhānaṃ gahetvā samādhibhāvanāya ananurūpaṃ vihāraṃ pahāya anurūpe vihāre viharantena khuddakapalibodhupacchedaṃ katvā sabbaṃ bhāvanāvidhānaṃ aparihāpentena bhāvetabboti ayamettha saṅkhepo.

再者，此世间定，当以所述之法清净诸戒，安住于极清净戒中。若于十种障碍中有任何障碍，则应断除。亲近授予业处(kammaṭṭhāna)的善友，于四十种业处中，受取适合自身行相的业处，舍弃不适合修习定的住处，居住在适合的住处，断除细小障碍，无有缺减地修习一切修习方法。此为此处之概要。

Ayaṃ pana vitthāro, yaṃ tāva vuttaṃ ‘‘yvāssa dasasu palibodhesu palibodho atthi, taṃ upacchinditvā’’ti, ettha –

此为详述。先前所说：“若于十种障碍中有任何障碍，则应断除”，于此句中——

Āvāso ca kulaṃ lābho, gaṇo kammañca pañcamaṃ;

Addhānaṃ ñāti ābādho, gantho iddhīti te dasāti. –

住处、施主家、利养、僧团、新事业为第五，路途、亲戚、疾病、经典学习、神通，此为十种。

Ime [Pg.87] dasa palibodhā nāma. Tattha āvāsoyeva āvāsapalibodho. Esa nayo kulādīsu.

此等名为十种障碍。其中，住处即是住处障碍。施主家等其余各项，准此而知。

Tattha āvāsoti ekopi ovarako vuccati ekampi pariveṇaṃ sakalopi saṅghārāmo. Svāyaṃ na sabbasseva palibodho hoti. Yo panettha navakammādīsu ussukkaṃ vā āpajjati, bahubhaṇḍasannicayo vā hoti, yena kenaci vā kāraṇena apekkhavā paṭibaddhacitto, tasseva palibodho hoti, na itarassa.

其中，所谓“住处”，可指一间独住房，或一处院落，乃至整座僧伽蓝。但这并非对所有人都构成障碍。若有人于此住处中，热衷于新事业等，或积蓄众多物品，或因任何理由而有所顾念、心生系缚，那么这对他而言才是障碍，对其他人则不是。

Tatridaṃ vatthu – dve kira kulaputtā anurādhapurā nikkhamitvā anupubbena thūpārāme pabbajiṃsu. Tesu eko dve mātikā paguṇā katvā pañcavassiko hutvā pavāretvā pācinakhaṇḍarājiṃ nāma gato. Eko tattheva vasati. Pācinakhaṇḍarājigato tattha ciraṃ vasitvā thero hutvā cintesi ‘‘paṭisallānasāruppamidaṃ ṭhānaṃ, handa naṃ sahāyakassāpi ārocemī’’ti. Tato nikkhamitvā anupubbena thūpārāmaṃ pāvisi. Pavisantaṃyeva ca naṃ disvā samānavassikatthero paccuggantvā pattacīvaraṃ paṭiggahetvā vattaṃ akāsi. Āgantukatthero senāsanaṃ pavisitvā cintesi ‘‘idāni me sahāyo sappiṃ vā phāṇitaṃ vā pānakaṃ vā pesessati. Ayañhi imasmiṃ nagare ciranivāsī’’ti. So rattiṃ aladdhā pāto cintesi ‘‘idāni upaṭṭhākehi gahitaṃ yāgukhajjakaṃ pesessatī’’ti. Tampi adisvā ‘‘pahiṇantā natthi, paviṭṭhassa maññe dassatī’’ti pātova tena saddhiṃ gāmaṃ pāvisi. Te dve ekaṃ vīthiṃ caritvā uḷuṅkamattaṃ yāguṃ labhitvā āsanasālāyaṃ nisīditvā piviṃsu. Tato āgantuko cintesi ‘‘nibaddhayāgu maññe natthi, bhattakāle idāni manussā paṇītaṃ bhattaṃ dassantī’’ti, tato bhattakālepi piṇḍāya caritvā laddhameva bhuñjitvā itaro āha – ‘‘kiṃ, bhante, sabbakālaṃ evaṃ yāpethā’’ti? Āmāvusoti. Bhante, pācinakhaṇḍarāji phāsukā, tattha gacchāmāti. Thero nagarato dakkhiṇadvārena nikkhamanto kumbhakāragāmamaggaṃ paṭipajji. Itaro āha – ‘‘kiṃ pana, bhante, imaṃ maggaṃ paṭipannatthā’’ti? Nanu tvamāvuso, pācinakhaṇḍarājiyā vaṇṇaṃ abhāsīti? Kiṃ pana, bhante, tumhākaṃ ettakaṃ kālaṃ vasitaṭṭhāne na koci atirekaparikkhāro atthīti? Āmāvuso mañcapīṭhaṃ saṅghikaṃ, taṃ paṭisāmitameva, aññaṃ kiñci natthīti. Mayhaṃ pana, bhante[Pg.88], kattaradaṇḍo telanāḷi upāhanatthavikā ca tatthevāti. Tayāvuso, ekadivasaṃ vasitvā ettakaṃ ṭhapitanti? Āma, bhante. So pasannacitto theraṃ vanditvā ‘‘tumhādisānaṃ, bhante, sabbattha araññavāsoyeva. Thūpārāmo catunnaṃ buddhānaṃ dhātunidhānaṭṭhānaṃ, lohapāsāde sappāyaṃ dhammassavanaṃ mahācetiyadassanaṃ theradassanañca labbhati, buddhakālo viya pavattati. Idheva tumhe vasathā’’ti dutiyadivase pattacīvaraṃ gahetvā sayameva agamāsīti. Īdisassa āvāso na palibodho hoti.

在此，此事如下——据说有两位良家子(kulaputta)从阿努拉德普勒(Anurādhapura)出发，次第来到塔园寺(Thūpārāma)出家。其中一人熟练掌握两部母论(mātikā)，具足五夏并自恣后，便去了名叫东方山脊(Pācinakhaṇḍarāji)的地方。另一人则留居彼处。去了东方山脊的那位比丘，彼处久住后成为长老，心想：“此地适合独住修行，我应告知我的朋友。”于是离开彼处，次第返回塔园寺。他刚入寺，那位同夏的长老便出来迎接，接过他的衣钵(pattacīvara)，尽了应有的礼节。客来的长老进入住所后心想：“现在我的朋友一定会派人送来酥油、糖蜜或饮料，毕竟他在此城久住。”但他整夜未得任何东西，早上又想：“现在侍者们应会送来粥和硬食。”结果仍未见到，于是心想：“看来是无人会送了，我想进村时会有人给吧。”早上便与他的朋友一同进村了。他们二人走过一条街，只得到一勺量的粥，便在休息堂坐下喝了。客来的长老心想：“看来此处没有固定的粥食，午饭时人们或会供养精美的食物。”结果到了吃饭时，托钵所得食物亦很普通。于是客来的长老问：“尊者，您一直都这样生活吗？”答道：“是的，贤友(āvuso)。”“尊者，东方山脊很舒适，我们去彼处吧。”当这位长老从城南门出来时，却走向了通往陶工村的路。另一位比丘问：“尊者，您为何走这条路？”“贤友，您不是一直赞美东方山脊吗？”“尊者，难道您在此处住了这么长时间，就没有一点多余的资具吗？”“贤友，只有僧团共用的床和坐具，我已经把它归还了，其他什么都没有。”“尊者，我还有一把手杖(kattaradaṇḍa)、一个油管和一个鞋袋在那里。”“贤友，您只住了一天就留了这么多东西吗？”“是的，尊者。”这位比丘心生净信，礼拜长老说：“像尊者这样的人，无论身在何处，都等同于林居。塔园寺是四佛舍利安奉之处，在铜殿(Lohapāsāda)可以方便地听闻佛法，可以瞻仰大塔(Mahācetiya)，可以亲近长老，如同佛陀住世时一般。您还是留在此处吧。”第二天，他就自己拿着衣钵独自离开了。对于这样的人，住处不会成为障碍。

Kulanti ñātikulaṃ vā upaṭṭhākakulaṃ vā. Ekaccassa hi upaṭṭhākakulampi ‘‘sukhitesu sukhito’’tiādinā (vibha. 888; saṃ. ni. 4.241) nayena saṃsaṭṭhassa viharato palibodho hoti, so kulamānusakehi vinā dhammassavanāya sāmantavihārampi na gacchati. Ekaccassa mātāpitaropi palibodhā na honti, koraṇḍakavihāravāsittherassa bhāgineyyadaharabhikkhuno viya.

家，即是亲戚家或侍者家。确实，对某些与侍者家亲密交往而住者而言，侍者家也会因“（施主）快乐时，（自己也）快乐”等方式（Vibha. 888; S IV 241）而成为障碍。他因离不开家中的人，甚至不去附近的寺院听法。对某些人而言，父母也不成为障碍，犹如住在拘兰陀迦寺(Koraṇḍakavihāra)的长老的外甥年轻比丘。

So kira uddesatthaṃ rohaṇaṃ agamāsi. Therabhaginīpi upāsikā sadā theraṃ tassa pavattiṃ pucchati. Thero ekadivasaṃ daharaṃ ānessāmīti rohaṇābhimukho pāyāsi. Daharopi ‘‘ciraṃ me idha vutthaṃ, upajjhāyaṃ dāni passitvā upāsikāya ca pavattiṃ ñatvā āgamissāmī’’ti rohaṇato nikkhami. Te ubhopi gaṅgātīre samāgacchiṃsu. So aññatarasmiṃ rukkhamūle therassa vattaṃ katvā ‘‘kuhiṃ yāsī’’ti pucchito tamatthaṃ ārocesi. Thero suṭṭhu te kataṃ, upāsikāpi sadā pucchati, ahampi etadatthameva āgato, gaccha tvaṃ, ahaṃ pana idheva imaṃ vassaṃ vasissāmīti taṃ uyyojesi. So vassūpanāyikadivaseyeva taṃ vihāraṃ patto. Senāsanampissa pitarā kāritameva pattaṃ.

据说他为了学习（巴利）去了卢诃那(Rohaṇa)。长老的妹妹优婆夷也总是向长老询问他的情况。有一天，长老心想：“我要把那年轻人带来”，便朝卢诃那出发。那年轻人也想：“我在此处住了很久，现在去拜见戒师，了解了优婆夷的情况后就回来”，于是从卢诃那出发。他们二人在恒河(Gaṅgā)岸边相遇。他在一棵树下为长老行了义务后，被问到“你要去哪里？”，便说明了原委。长老说：“你做得很好，优婆夷也总是问起，我也是为此而来。你去吧，而我今年就在这里安居。”便送他上路了。他就在入雨安居之日，到达了那座寺院。他分到的住所，正是他父亲所建造的。

Athassa pitā dutiyadivase āgantvā ‘‘kassa, bhante, amhākaṃ senāsanaṃ patta’’nti pucchanto ‘‘āgantukassa daharassā’’ti sutvā taṃ upasaṅkamitvā vanditvā āha – ‘‘bhante, amhākaṃ senāsane vassaṃ upagatassa vattaṃ atthī’’ti. Kiṃ upāsakāti? Temāsaṃ amhākaṃyeva ghare bhikkhaṃ gahetvā pavāretvā gamanakāle āpucchitabbanti. So tuṇhibhāvena adhivāsesi. Upāsakopi gharaṃ gantvā ‘‘amhākaṃ āvāse eko [Pg.89] āgantuko ayyo upagato sakkaccaṃ upaṭṭhātabbo’’ti āha. Upāsikā ‘‘sādhū’’ti sampaṭicchitvā paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādesi. Daharopi bhattakāle ñātigharaṃ agamāsi. Na naṃ koci sañjāni.

之后，他的父亲于第二日来问道：“尊者，我们的住处分配给了谁？”听说是“一位新来的年轻比丘”，便前去拜见他，顶礼后说道：“尊者，于我们的住处安居者，是有一项规定的。”年轻比丘问：“优婆塞，是什么规定？”优婆塞答：“三个月只在我们家接受食物，雨安居结束后，离开时应当告辞。”他默然应允。优婆塞也回到家中说道：“我们住处来了一位客僧，应当恭敬地侍奉。”优婆夷回答“善哉”后，便准备了精美的嚼食与啖食。年轻比丘则在用餐时间前往亲戚家，但无人认出他。

So temāsampi tattha piṇḍapātaṃ paribhuñjitvā vassaṃvuttho ‘‘ahaṃ gacchāmī’’ti āpucchi. Athassa ñātakā ‘‘sve, bhante, gacchathā’’ti dutiyadivase ghareyeva bhojetvā telanāḷiṃ pūretvā ekaṃ guḷapiṇḍaṃ navahatthañca sāṭakaṃ datvā ‘‘gacchatha, bhante’’ti āhaṃsu. So anumodanaṃ katvā rohaṇābhimukho pāyāsi.

他于彼处食用托钵所得三个月，雨安居结束后，告辞道：“我欲离去。”他的亲戚们说：“尊者，请明日再启程。”第二日，他们就在家中供养他食物，并装满一筒油，给了一块糖与一件九肘长的衣，然后说：“尊者，请启程吧。”他作了随喜后，便朝向卢诃那(Rohaṇa)出发了。

Upajjhāyopissa pavāretvā paṭipathaṃ āgacchanto pubbe diṭṭhaṭṭhāneyeva taṃ addasa. So aññatarasmiṃ rukkhamūle therassa vattaṃ akāsi. Atha naṃ thero pucchi ‘‘kiṃ, bhaddamukha, diṭṭhā te upāsikā’’ti? So ‘‘āma, bhante’’ti sabbaṃ pavattiṃ ārocetvā tena telena therassa pāde makkhetvā guḷena pānakaṃ katvā tampi sāṭakaṃ therasseva datvā theraṃ vanditvā ‘‘mayhaṃ, bhante, rohaṇaṃyeva sappāya’’nti agamāsi. Theropi vihāraṃ āgantvā dutiyadivase koraṇḍakagāmaṃ pāvisi.

他的戒师也自恣后，于返回途中，就在先前相见之处见到了他。他在某棵树下为长老做了应尽的义务。于是长老问他：“贤面，你见到那位优婆夷了吗？”他回答：“是的，尊者。”便禀告了全部经过，用那油涂抹长老的双足，用那糖制作了饮品，也将那件衣给了长老。他顶礼长老后说：“尊者，唯有卢诃那才适合我。”便离去了。长老也回到寺院，于第二日进入了拘兰陀村(Koraṇḍakagāma)。

Upāsikāpi ‘‘mayhaṃ bhātā mama puttaṃ gahetvā idāni āgacchatī’’ti sadā maggaṃ olokayamānāva tiṭṭhati. Sā taṃ ekakameva āgacchantaṃ disvā ‘‘mato me maññe putto, ayaṃ thero ekakova āgacchatī’’ti therassa pādamūle nipatitvā paridevamānā rodi. Thero ‘‘nūna daharo appicchatāya attānaṃ ajānāpetvāva gato’’ti taṃ samassāsetvā sabbaṃ pavattiṃ ārocetvā pattatthavikato taṃ sāṭakaṃ nīharitvā dasseti.

优婆夷也总是眺望着道路，心想：“我的兄弟现在会带着我的儿子回来的。”当她看见长老独自一人前来时，便扑倒在长老脚下，悲伤地哭泣道：“我想我的儿子死了，这位长老独自一人回来了！”长老安慰她说：“想必是那位年轻比丘因为少欲，没有表明身份就离开了。”然后把所有事情的经过告诉她，从钵袋里拿出那件衣物给她看。

Upāsikā pasīditvā puttena gatadisābhimukhā urena nipajjitvā namassamānā āha – ‘‘mayhaṃ puttasadisaṃ vata maññe bhikkhuṃ kāyasakkhiṃ katvā bhagavā rathavinītapaṭipadaṃ (ma. ni. 1.252 ādayo), nālakapaṭipadaṃ (su. ni. 684 ādayo), tuvaṭṭakapaṭipadaṃ (su. ni. 921 ādayo), catupaccayasantosabhāvanārāmatādīpakaṃ mahāariyavaṃsapaṭipadañca (a. ni. 4.28; dī. ni. 3.309) desesi. Vijātamātuyā nāma gehe temāsaṃ bhuñjamānopi ‘ahaṃ [Pg.90] putto tvaṃ mātā’ti na vakkhati, aho acchariyamanusso’’ti. Evarūpassa mātāpitaropi palibodhā na honti, pageva aññaṃ upaṭṭhākakula’’nti.

优婆夷心生净信，面向儿子离去的方向，以胸贴地礼拜，说道：“世尊想必是以与我儿相似的比丘为亲身见证，才教导了《车乘调伏经》(Rathavinītasutta)的修行方法、《纳拉咖经》(Nālakasutta)的修行方法、《兜跋经》(Tuvaṭṭakasutta)的修行方法，以及能显示于四资具知足、乐于禅修的大圣种修行方法(Mahāariyavaṃsapaṭipadā)。即使在生母家中受食三个月，也竟然不说“我是儿子，你是母亲”，啊！真是不可思议之人！对于这样的人，连父母都不会成为障碍，何况其他护持的家庭呢！”

Lābhoti cattāro paccayā. Te kathaṃ palibodhā honti? Puññavantassa hi bhikkhuno gatagataṭṭhāne manussā mahāparivāre paccaye denti. So tesaṃ anumodento dhammaṃ desento samaṇadhammaṃ kātuṃ na okāsaṃ labhati. Aruṇuggamanato yāva paṭhamayāmo, tāva manussasaṃsaggo na upacchijjati. Puna balavapaccūseyeva bāhullikapiṇḍapātikā āgantvā ‘‘bhante, asuko upāsako upāsikā amacco amaccadhītā tumhākaṃ dassanakāmā’’ti vadanti, so gaṇhāvuso, pattacīvaranti gamanasajjova hotīti niccabyāvaṭo, tasseva te paccayā palibodhā honti. Tena gaṇaṃ pahāya yattha naṃ na jānanti, tattha ekakena caritabbaṃ. Evaṃ so palibodho upacchijjatīti.

利养是指四资具。它们如何成为障碍呢？有福德的比丘，无论去到何处，人们都会供养他丰厚的资具。他为这些人随喜，为他们说法，便没有机会修习沙门法。从黎明到初夜，与人们的交往不曾间断。再者，天刚亮时，就有喜好积集的乞食比丘前来告知：“尊者，某某优婆塞、优婆夷、大臣、大臣之女想要见您。”他便说：“贤友，取衣钵来。”如此，他总是准备着要出门，恒常忙碌，因此那些资具就成了他的障碍。所以，应当离开信众，去到无人认识之处独自游行。这样，那障碍便会断除。

Gaṇoti suttantikagaṇo vā ābhidhammikagaṇo vā, yo tassa uddesaṃ vā paripucchaṃ vā dento samaṇadhammassa okāsaṃ na labhati, tasseva gaṇo palibodho hoti, tena so evaṃ upacchinditabbo. Sace tesaṃ bhikkhūnaṃ bahu gahitaṃ hoti, appaṃ avasiṭṭhaṃ, taṃ niṭṭhapetvā araññaṃ pavisitabbaṃ. Sace appaṃ gahitaṃ, bahu avasiṭṭhaṃ, yojanato paraṃ agantvā antoyojanaparicchede aññaṃ gaṇavācakaṃ upasaṅkamitvā ‘‘ime āyasmā uddesādīhi saṅgaṇhatū’’ti vattabbaṃ. Evaṃ alabhamānena ‘‘mayhamāvuso, ekaṃ kiccaṃ atthi, tumhe yathāphāsukaṭṭhānāni gacchathā’’ti gaṇaṃ pahāya attano kammaṃ kattabbanti.

僧众是指诵经部的僧众或诵阿毗达摩部的僧众。若有人因给予授诵或解答，而无机会修习沙门法，对他而言，此僧众即是障碍。他应当如此断除此障碍：倘若那些比丘已学得多，所剩甚少，则应教完剩余部分后进入林野。倘若学得少，所剩甚多，则不应远行超过一由旬，而应在一由旬范围内，去到另一位教导僧众的老师那里，对他说：“愿具寿以授诵等法摄受这些比丘。”倘若找不到这样的老师，则应对僧众说：“贤友们，我有一事当办，你们可随意去往安适之处。”然后离开此僧众，去做自己的修行。

Kammanti navakammaṃ. Taṃ karontena vaḍḍhakīādīhi laddhāladdhaṃ jānitabbaṃ, katākate ussukkaṃ āpajjitabbanti sabbadā palibodho hoti. Sopi evaṃ upacchinditabbo, sace appaṃ avasiṭṭhaṃ hoti niṭṭhapetabbaṃ. Sace bahu, saṅghikañce navakammaṃ, saṅghassa vā saṅghabhārahārakabhikkhūnaṃ vā niyyādetabbaṃ. Attano santakañce, attano bhārahārakānaṃ niyyādetabbaṃ. Tādise alabhantena saṅghassa pariccajitvā gantabbanti.

事务（kamma）即是新工程（navakamma）。从事者应了知工匠等所得与未得，于已作未作之事应勤加关注，因此这常是障碍。此障碍亦应如是断除：若所剩不多，则应完成；若所剩尚多，而此新工程属僧团，则应交付僧团或负责僧团事务的比丘；若属自己，则应交付自己的负责人。若找不到此等人，则应舍与僧团而后离去。

Addhānanti [Pg.91] maggagamanaṃ. Yassa hi katthaci pabbajjāpekkho vā hoti, paccayajātaṃ vā kiñci laddhabbaṃ hoti. Sace taṃ alabhanto na sakkoti adhivāsetuṃ, araññaṃ pavisitvā samaṇadhammaṃ karontassapi gamikacittaṃ nāma duppaṭivinodanīyaṃ hoti, tasmā gantvā taṃ kiccaṃ tīretvāva samaṇadhamme ussukkaṃ kātabbanti.

远行（addhāna）即是旅途跋涉。若于某处有求出家者，或有应得之资具，若不得便不能安忍，则此比丘即便进入林中行沙门法，其远行之心亦难除遣。是故应先前往完成其事，而后再勤行沙门法。

Ñātīti vihāre ācariyupajjhāyasaddhivihārikaantevāsikasamānupajjhāyakasamānācariyakā, ghare mātā pitā bhātāti evamādikā. Te gilānā imassa palibodhā honti, tasmā so palibodho upaṭṭhahitvā tesaṃ pākatikakaraṇena upacchinditabbo.

亲属（ñāti）是指：在寺院中的阿阇梨（ācariya）、戒师（upajjhāya）、共住弟子（saddhivihārika）、弟子（antevāsika）、同戒师者（samānupajjhāyaka）、同阿阇梨者（samānācariyaka）；以及在家的母亲、父亲、兄弟等。他们若生病，则成为此修行者的障碍。是故应通过侍奉、使他们恢复健康来断除此障碍。

Tattha upajjhāyo tāva gilāno sace lahuṃ na vuṭṭhāti, yāvajīvampi paṭijaggitabbo. Tathā pabbajjācariyo upasampadācariyo saddhivihāriko upasampāditapabbājitaantevāsikasamānupajjhāyakā ca. Nissayācariyauddesācariyanissayantevāsikauddesantevāsikasamānācariyakā pana yāva nissayauddesā anupacchinnā, tāva paṭijaggitabbā. Pahontena tato uddhampi paṭijaggitabbā eva. Mātāpitūsu upajjhāye viya paṭipajjitabbaṃ. Sacepi hi te rajje ṭhitā honti, puttato ca upaṭṭhānaṃ paccāsīsanti, kātabbameva. Atha tesaṃ bhesajjaṃ natthi, attano santakaṃ dātabbaṃ. Asati bhikkhācariyāya pariyesitvāpi dātabbameva. Bhātubhaginīnaṃ pana tesaṃ santakameva yojetvā dātabbaṃ. Sace natthi attano santakaṃ tāvakālikaṃ datvā pacchā labhantena gaṇhitabbaṃ. Alabhantena na codetabbā. Aññātakassa bhaginisāmikassa bhesajjaṃ neva kātuṃ na dātuṃ vaṭṭati. ‘‘Tuyhaṃ sāmikassa dehī’’ti vatvā pana bhaginiyā dātabbaṃ. Bhātujāyāyapi eseva nayo. Tesaṃ pana puttā imassa ñātakā evāti tesaṃ kātuṃ vaṭṭatīti.

在此，戒师(upajjhāya)若生病而未能速愈，则应终身侍奉。同样，授出家戒阿阇梨、授具足戒(upasampadā)阿阇梨、同住弟子、所授具足戒弟子、所度出家弟子及同戒师者，亦复如是。至于依止阿阇梨、教授阿阇梨、依止弟子、教授弟子及同阿阇梨者，只要依止与教授未断，即应侍奉。有能力者，此后亦应继续侍奉。对待父母，应如对待戒师。即使他们身居王位，若期盼子女之侍奉，亦应为之。若他们无药，应将己物与之；若自己亦无，则应乞药寻得后与之。至于兄弟姐妹，则应仅以彼等之物配药后给予。若彼等无物，可暂时将己物借与，日后若能得回应取回；若不能得回，则不应催讨。不应为非亲属之姐妹的丈夫制药或给药。但可对姐妹说：“给你丈夫”，然后将药给她。对于兄弟之妻，亦是此理。然而，他们的子女是此比丘(bhikkhu)的亲属，故为彼等制药是适当的。

Ābādhoti yokoci rogo. So bādhayamāno palibodho hoti, tasmā bhesajjakaraṇena upacchinditabbo. Sace pana katipāhaṃ bhesajjaṃ karontassapi na vūpasammati, nāhaṃ tuyhaṃ dāso, na bhaṭako, taṃyeva [Pg.92] hi posento anamatagge saṃsāravaṭṭe dukkhaṃ pattoti attabhāvaṃ garahitvā samaṇadhammo kātabboti.

疾病，即任何一种病。当其折磨时，即成障碍，故应以医药断除之。然若治疗数日亦不平息，则应呵责此身言：“我非汝之奴，亦非汝之仆，正因养护于汝，才于无始轮回(saṃsāravaṭṭe)中备受痛苦。”如是呵责后，即应修行沙门法(samaṇadhammo)。

Ganthoti pariyattiharaṇaṃ. Taṃ sajjhāyādīhi niccabyāvaṭassa palibodho hoti, na itarassa. Tatrimāni vatthūni –

经教(gantho)，即受持教理(pariyatti)。对恒常忙于诵读等事者，此为障碍；对其他人则不然。于此，有如下诸事——

Majjhimabhāṇakadevatthero kira malayavāsidevattherassa santikaṃ gantvā kammaṭṭhānaṃ yāci. Thero kīdisosi, āvuso, pariyattiyanti pucchi. Majjhimo me, bhante, paguṇoti. Āvuso, majjhimo nāmeso dupparihāro, mūlapaṇṇāsaṃ sajjhāyantassa majjhimapaṇṇāsako āgacchati, taṃ sajjhāyantassa uparipaṇṇāsako. Kuto tuyhaṃ kammaṭṭhānanti? Bhante, tumhākaṃ santike kammaṭṭhānaṃ labhitvā puna na olokessāmīti kammaṭṭhānaṃ gahetvā ekūnavīsativassāni sajjhāyaṃ akatvā vīsatime vasse arahattaṃ patvā sajjhāyatthāya āgatānaṃ bhikkhūnaṃ ‘‘vīsati me, āvuso, vassāni pariyattiṃ anolokentassa, apica kho kataparicayo ahamettha ārabhathā’’ti vatvā ādito paṭṭhāya yāva pariyosānā ekabyañjanepissa kaṅkhā nāhosi.

据说，中部诵者天长老前往住在马拉雅的天长老之处，请求业处。长老问：“贤友，你对教理掌握得如何？”他回答：“尊者，我精通《中部》。”长老说：“贤友，这《中部》确实难以受持，诵习《根本五十经篇》时，心中会浮现《中部五十经篇》；诵习《中部五十经篇》时，又会浮现《后五十经篇》。你的业处如何能成就呢？”他回答：“尊者，从您这里得到业处后，我将不再回顾教理。”于是，他领受了业处，十九年未曾诵习，在第二十年证得阿罗汉果。当为诵习而来的比丘们到来时，他说：“贤友们，我已有二十年未回顾教理，但我对此已然熟习，你们精进吧。”说完，从头至尾，他对经文甚至一个字都没有疑惑。

Karuḷiyagirivāsīnāgattheropi aṭṭhārasavassāni pariyattiṃ chaḍḍetvā bhikkhūnaṃ dhātukathaṃ uddisi. Tesaṃ gāmavāsikattherehi saddhiṃ saṃsandentānaṃ ekapañhopi uppaṭipāṭiyā āgato nāhosi.

住在迦楼梨耶山的那伽长老也舍弃教理十八年，之后为比丘们讲授《界论》。当这些从他学习的比丘与住在村镇的长老们一起对勘时，没有一个问题是错乱无序的。

Mahāvihārepi tipiṭakacūḷābhayatthero nāma aṭṭhakathaṃ anuggahetvāva pañcanikāyamaṇḍale tīṇi piṭakāni parivattessāmīti suvaṇṇabheriṃ paharāpesi. Bhikkhusaṅgho katamācariyānaṃ uggaho, attano ācariyuggahaññeva vadatu, itarathā vattuṃ na demāti āha. Upajjhāyopi naṃ attano upaṭṭhānamāgataṃ pucchi ‘‘tvamāvuso, bheriṃ paharāpesī’’ti? Āma, bhante. Kiṃ kāraṇāti? Pariyattiṃ, bhante, parivattessāmīti. Āvuso abhaya, ācariyā idaṃ padaṃ kathaṃ vadantīti? Evaṃ vadanti, bhanteti. Thero hunti paṭibāhi. Puna so aññena aññena pariyāyena evaṃ vadanti bhanteti tikkhattuṃ āha. Thero sabbaṃ hunti paṭibāhitvā ‘‘āvuso, tayā [Pg.93] paṭhamaṃ kathito eva ācariyamaggo, ācariyamukhato pana anuggahitattā ‘evaṃ ācariyā vadantī’ti saṇṭhātuṃ nāsakkhi. Gaccha attano ācariyānaṃ santike suṇāhī’’ti. Kuhiṃ, bhante, gacchāmīti? Gaṅgāya parato rohaṇajanapade tulādhārapabbatavihāre sabbapariyattiko mahādhammarakkhitatthero nāma vasati, tassa santikaṃ gacchāti. Sādhu, bhanteti theraṃ vanditvā pañcahi bhikkhusatehi saddhiṃ therassa santikaṃ gantvā vanditvā nisīdi. Thero kasmā āgatosīti pucchi. Dhammaṃ sotuṃ, bhanteti. Āvuso abhaya, dīghamajjhimesu maṃ kālena kālaṃ pucchanti. Avasesaṃ pana me tiṃsamattāni vassāni na olokitapubbaṃ. Apica tvaṃ rattiṃ mama santike parivattehi. Ahaṃ te divā kathayissāmīti. So sādhu, bhanteti tathā akāsi. Pariveṇadvāre mahāmaṇḍapaṃ kāretvā gāmavāsino divase divase dhammassavanatthāya āgacchanti. Thero rattiṃ parivatti. Taṃ divā kathayanto anupubbena desanaṃ niṭṭhapetvā abhayattherassa santike taṭṭikāya nisīditvā ‘‘āvuso, mayhaṃ kammaṭṭhānaṃ kathehī’’ti āha. Bhante, kiṃ bhaṇatha, nanu mayā tumhākameva santike sutaṃ? Kimahaṃ tumhehi aññātaṃ kathessāmīti? Tato naṃ thero añño esa, āvuso, gatakassa maggo nāmāti āha. Abhayathero kira tadā sotāpanno hoti. Athassa so kammaṭṭhānaṃ datvā āgantvā lohapāsāde dhammaṃ parivattento thero parinibbutoti assosi. Sutvā ‘‘āharathāvuso, cīvara’’nti cīvaraṃ pārupitvā ‘‘anucchaviko, āvuso, amhākaṃ ācariyassa arahattamaggo. Ācariyo no, āvuso, uju ājānīyo. So attano dhammantevāsikassa santike taṭṭikāya nisīditvā ‘mayhaṃ kammaṭṭhānaṃ kathehī’ti āha. Anucchaviko, āvuso, therassa arahattamaggo’’ti. Evarūpānaṃ gantho palibodho na hotīti.

在大寺(Mahāvihāra)中，有位名叫三藏小无畏(Tipiṭaka Cūḷābhaya)的长老，他未曾学习义注，便命人敲响金鼓，宣称要在五部尼迦耶的集会中宣讲三藏。比丘僧团说：“这是哪位老师的教法？请只说自己老师所传授的，否则我们不允许说。”他的戒师也问前来侍奉他的小无畏：“贤友，是你叫人击鼓的吗？”答：“是的，尊者。”问：“为何？”答：“尊者，我将宣讲教理。”戒师问：“贤友无畏，师长们是如何解说此句的？”答：“尊者，他们是这样解说的。”长老以‘哼’声制止了他。他又以别的方式三次说：“尊者，师长们是这样解说的。”长老以‘哼’声全部制止后说：“贤友，你最初说的确实是师道，但因为不是亲从师长口授，所以无法确信‘师长们是这样说的’。你去你师长那里听闻吧。”问：“尊者，我该去哪里？”答：“恒河对岸的罗哈那(Rohaṇa)国，在图拉达拉山寺(Tulādhārapabbata-vihāra)中住着一位精通一切教理的大法护长老(Mahādhammarakkhita)，你去他那里吧。”“好的，尊者。”他顶礼戒师后，与五百比丘一同前往大法护长老处，顶礼后坐于一旁。长老问：“为何而来？”答：“尊者，为听闻义注。”长老说：“贤友无畏，关于《长部》和《中部》，他们会不时来问我。至于其余的，我已三十年未曾回顾。然而，你晚上在我这里诵习，我白天为你讲解。”他说：“好的，尊者。”便照做了。他们在僧院门口建造了大讲堂，村民们每天都来听闻佛法。小无畏长老于夜间诵习，大法护长老于白日讲解。依次讲完法后，大法护长老坐在小无畏长老面前的草席上说：“贤友，请为我讲说业处。”答：“尊者说什么呢？我岂不是从您这里听闻的吗？我怎能讲说您所不知道的呢？”于是长老对他说：“贤友，行道者所行之路是另一回事。”据说，无畏长老当时已是入流者。之后，小无畏长老为他传授业处后回来，在铜殿宣讲佛法时，听说大法护长老已般涅槃。听后，他说：“贤友们，拿袈裟来。”他披上袈裟后说：“贤友们，我们师长的阿罗汉道是相应的。我们的师长正直、尊贵如良马。他竟能坐在自己法嗣弟子面前的草席上说‘请为我讲说业处’。贤友们，长老的阿罗汉道是相应的。”对于这样的人而言，经教不会成为障碍。

Iddhīti pothujjanikā iddhi. Sā hi uttānaseyyakadārako viya taruṇasassaṃ viya ca dupparihārā hoti. Appamattakeneva bhijjati. Sā pana vipassanāya palibodho hoti, na samādhissa, samādhiṃ patvā pattabbato. Tasmā vipassanatthikena iddhipalibodho upacchinditabbo, itarena avasesāti ayaṃ tāva palibodhakathāya vitthāro.

神通(iddhi)是指凡夫的神通。它确实像只能仰卧的婴儿或柔嫩的幼苗一样难以维护，仅因微小的干扰就会被破坏。然而，那神通是观(vipassanā)的障碍，而不是定的障碍，因为它是证得定之后才能证得的。因此，欲修观者应断除神通的障碍，而另一类人（欲修定者）则应断除其余的障碍。以上即是关于障碍之论的详述。

Kammaṭṭhānadāyakavaṇṇanā

业处给予者释义

42. Kammaṭṭhānadāyakaṃ [Pg.94] kalyāṇamittaṃ upasaṅkamitvāti ettha pana duvidhaṃ kammaṭṭhānaṃ sabbatthakakammaṭṭhānaṃ pārihāriyakammaṭṭhānañca. Tattha sabbatthakakammaṭṭhānaṃ nāma bhikkhusaṅghādīsu mettā maraṇassati ca. Asubhasaññātipi eke.

42. 在“亲近业处给予者善友(kammaṭṭhānadāyakaṃ kalyāṇamittaṃ upasaṅkamitvā)”这句话中，业处(kammaṭṭhāna)有两种：遍一切处业处(sabbatthakakammaṭṭhāna)和随身业处(pārihāriyakammaṭṭhāna)。其中，名为遍一切处业处者，是指对比丘僧等修习慈心(mettā)和死随念(maraṇassati)。亦有说不净想(asubhasaññā)也属此列。

Kammaṭṭhānikena hi bhikkhunā paṭhamaṃ tāva paricchinditvā sīmaṭṭhakabhikkhusaṅghe sukhitā hontu abyāpajjāti mettā bhāvetabbā. Tato sīmaṭṭhakadevatāsu. Tato gocaragāmamhi issarajane. Tato tattha manusse upādāya sabbasattesu. So hi bhikkhusaṅghe mettāya sahavāsīnaṃ muducittataṃ janeti. Athassa te sukhasaṃvāsā honti. Sīmaṭṭhakadevatāsu mettāya mudukatacittāhi devatāhi dhammikāya rakkhāya susaṃvihitarakkho hoti. Gocaragāmamhi issarajane mettāya mudukatacittasantānehi issarehi dhammikāya rakkhāya surakkhitaparikkhāro hoti. Tattha manussesu mettāya pasāditacittehi tehi aparibhūto hutvā vicarati. Sabbasattesu mettāya sabbattha appaṭihatacāro hoti. Maraṇassatiyā pana avassaṃ mayā maritabbanti cintento anesanaṃ pahāya uparūpari vaḍḍhamānasaṃvego anolīnavuttiko hoti. Asubhasaññāparicitacittassa panassa dibbānipi ārammaṇāni lobhavasena cittaṃ na pariyādiyanti.

修习业处的比丘，首先应划定范围，对结界(sīma)内的比丘僧团修习慈心：“愿他们安乐，无嗔恼。”然后对结界内的天神修慈。接着对行乞村(gocaragāma)的权贵修慈。再从那里的人们开始，乃至对一切众生修慈。确实，他对僧团修习慈心，能令共住者生起柔软心，于是他们与他和睦相处。他对结界内的天神修习慈心，心意柔软的天神们便会如法地守护他，使他得到妥善的守护。他对行乞村的权贵修习慈心，心续柔软的权贵们便会如法地守护他，使他的资具得到妥善的守护。他对那里的人们修习慈心，他们心生欢喜，因此他游行时不会受到轻慢。他对一切众生修习慈心，则能于一切处通行无碍。再者，通过死随念(maraṇassati)，思惟“我必当会死”，他舍弃不正当的谋生方式，悚惧感(saṃvega)辗转增长，精进不退。而对于心已熟习不净想(asubhasaññā)者，即使是天界的所缘(ārammaṇa)，其心亦不会因贪欲而被征服。

Evaṃ bahūpakārattā sabbattha atthayitabbaṃ icchitabbanti ca adhippetassa yogānuyogakammassa ṭhānañcāti sabbatthakakammaṭṭhānanti vuccati.

如此，因为它有许多助益，在一切处都应被希求，并且是所意图的修习之业的所依处，因此被称为遍一切处业处。

Cattālīsāya pana kammaṭṭhānesu yaṃ yassa cariyānukūlaṃ, taṃ tassa niccaṃ pariharitabbattā uparimassa ca uparimassa bhāvanākammassa padaṭṭhānattā pārihāriyakammaṭṭhānanti vuccati. Iti imaṃ duvidhampi kammaṭṭhānaṃ yo deti, ayaṃ kammaṭṭhānadāyako nāma. Taṃ kammaṭṭhānadāyakaṃ.

再者，于四十种业处中，适合某人性行的业处，因其应被恒常修持，且为更高阶修习的近因，故被称为常修业处。如此，能给予这两种业处的人，即是名为业处导师者。

Kalyāṇamittanti –

善友（kalyāṇamitta）是——

Piyo garu bhāvanīyo, vattā ca vacanakkhamo;

Gambhīrañca kathaṃ kattā, no caṭṭhāne niyojakoti. (a. ni. 7.37);

可亲可敬当修习，善说法语能忍言；善说甚深微妙义，不于非处强行令。

Evamādiguṇasamannāgataṃ ekantena hitesiṃ vuddhipakkhe ṭhitaṃ kalyāṇamittaṃ.

具足如是等功德，完全为了他人的利益，安住于增长（戒、定、慧）方面的善友。

‘‘Mamaṃ [Pg.95] hi, ānanda, kalyāṇamittaṃ āgamma jātidhammā sattā jātiyā parimuccantī’’ti (saṃ. ni. 1.129; 5.2) ādivacanato pana sammāsambuddhoyeva sabbākārasampanno kalyāṇamitto. Tasmā tasmiṃ sati tasseva bhagavato santike gahitakammaṭṭhānaṃ sugahitaṃ hoti. Parinibbute pana tasmiṃ asītiyā mahāsāvakesu yo dharati, tassa santike gahetuṃ vaṭṭati. Tasmiṃ asati yaṃ kammaṭṭhānaṃ gahetukāmo hoti, tasseva vasena catukkapañcakajjhānāni nibbattetvā jhānapadaṭṭhānaṃ vipassanaṃ vaḍḍhetvā āsavakkhayappattassa khīṇāsavassa santike gahetabbaṃ.

“阿难，众生因依止我为善友，得以从生法中解脱。”（《相应部》1.129；5.2）依此圣言，当知唯有正等觉者才是具足一切德相的善友。因此，当世尊在世时，从世尊处领受的业处是善领受的。当世尊般涅槃后，则应从八十大声闻中尚住世者处求取。若彼亦不在，想求取某业处者，应先依该业处生起四禅与五禅，以禅那为近因增长观，然后从已证漏尽的阿罗汉处求取。

Kiṃ pana khīṇāsavo ahaṃ khīṇāsavoti attānaṃ pakāsetīti? Kiṃ vattabbaṃ, kārakabhāvaṃ hi jānitvā pakāseti. Nanu assaguttatthero āraddhakammaṭṭhānassa bhikkhuno ‘‘kammaṭṭhānakārako aya’’nti jānitvā ākāse cammakhaṇḍaṃ paññāpetvā tattha pallaṅkena nisinno kammaṭṭhānaṃ kathesīti.

然则，漏尽者会宣称“我是漏尽者”吗？此何用问！他是在了知（对方）是实行者后才宣说的。马护长老难道不是在知道一位已开始修习业处的比丘是“业处实行者”后，于空中铺设一块皮革，于其上结跏趺坐，为他说示业处吗？

Tasmā sace khīṇāsavaṃ labhati, iccetaṃ kusalaṃ, no ce labhati, anāgāmisakadāgāmisotāpannajhānalābhīputhujjanatipiṭakadharadvipiṭakadharaekapiṭakadharesu purimassa purimassa santike. Ekapiṭakadharepi asati yassa ekasaṅgītipi aṭṭhakathāya saddhiṃ paguṇā, ayañca lajjī hoti, tassa santike gahetabbaṃ. Evarūpo hi tantidharo vaṃsānurakkhako paveṇīpālako ācariyo ācariyamatikova hoti, na attanomatiko hoti. Teneva porāṇakattherā ‘‘lajjī rakkhissati lajjī rakkhissatī’’ti tikkhattuṃ āhaṃsu.

是故，若能得漏尽者（khīṇāsava），此为善事；若不能得，则应于不还者（anāgāmī）、一来者（sakadāgāmī）、入流者（sotāpanna）、得禅那的凡夫（jhānalābhī puthujjana）、持三藏者、持二藏者、持一藏者中，（依次）亲近前者。若连持一藏者亦无，于某人，纵仅一部尼迦耶（ekasaṅgīti）连同其义注（aṭṭhakathā）亦善巧，且此人具惭（lajjī），则应于其座下学习。实因此类人乃圣典的传承者、世系的守护者、传统的护持者，此等导师是依师长之见者，而非依自己之见者。是故，古昔诸长老曾三度言：“具惭者将守护，具惭者将守护。”

Pubbe vuttakhīṇāsavādayo cettha attanā adhigatamaggameva ācikkhanti. Bahussuto pana taṃ taṃ ācariyaṃ upasaṅkamitvā uggahaparipucchānaṃ visodhitattā ito cito ca suttañca kāraṇañca sallakkhetvā sappāyāsappāyaṃ yojetvā gahanaṭṭhāne gacchanto mahāhatthī viya mahāmaggaṃ dassento kammaṭṭhānaṃ kathessati. Tasmā evarūpaṃ kammaṭṭhānadāyakaṃ kalyāṇamittaṃ upasaṅkamitvā tassa vattapaṭipattiṃ katvā kammaṭṭhānaṃ gahetabbaṃ.

于此，前述的漏尽者等人仅能宣说自己所证悟的道路。而多闻者则因亲近彼彼师长，通过学习与问难而得以澄清（法义），故能从此处彼处审察经文与义理，结合适宜与不适宜者，犹如大象行于密林中，能展示出康庄大道，并宣说业处。是故，应亲近如此传授业处的善友，为彼履行大小诸务后，领受业处。

Sace [Pg.96] panetaṃ ekavihāreyeva labhati, iccetaṃ kusalaṃ, no ce labhati, yattha so vasati, tattha gantabbaṃ. Gacchantena ca na dhotamakkhitehi pādehi upāhanā ārūhitvā chattaṃ gahetvā telanāḷimadhuphāṇitādīni gāhāpetvā antevāsikaparivutena gantabbaṃ. Gamikavattaṃ pana pūretvā attano pattacīvaraṃ sayameva gahetvā antarāmagge yaṃ yaṃ vihāraṃ pavisati sabbattha vattapaṭipattiṃ kurumānena sallahukaparikkhārena paramasallekhavuttinā hutvā gantabbaṃ.

再者，若能于同一寺院中得遇此（善友），此为善事。若不能得，则应前往其住处。前往之时，不应洗脚涂油后穿上鞋履、执持伞盖、命人携带油筒、蜂蜜、糖蜜等物，并在弟子的簇拥下而行。反之，应圆满行者之务，亲自携带自己的衣钵（pattacīvara），于路途中，凡入寺院，皆应履行（客僧与行僧的）诸务，当具足轻便的资具与最简朴的生活方式而行。

Taṃ vihāraṃ pavisantena antarāmaggeyeva dantakaṭṭhaṃ kappiyaṃ kārāpetvā gahetvā pavisitabbaṃ, na ca ‘‘muhuttaṃ vissametvā pādadhovanamakkhanādīni katvā ācariyassa santikaṃ gamissāmī’’ti aññaṃ pariveṇaṃ pavisitabbaṃ. Kasmā? Sace hissa tatra ācariyassa visabhāgā bhikkhū bhaveyyuṃ, te āgamanakāraṇaṃ pucchitvā ācariyassa avaṇṇaṃ pakāsetvā ‘‘naṭṭhosi, sace tassa santikaṃ āgato’’ti vippaṭisāraṃ uppādeyyuṃ, yena tatova paṭinivatteyya, tasmā ācariyassa vasanaṭṭhānaṃ pucchitvā ujukaṃ tattheva gantabbaṃ.

进入该寺院时，应于途中，先令人将杨枝（dantakaṭṭhaṃ）制作成净物后，持着进入。不应心想“我且休息片刻，洗足涂油等之后，再去阿阇梨处”，而进入其他院落。为何？因为，倘若其处有与阿阇梨不合的比丘，他们问明来意后，可能会宣扬阿阇梨的过失，并令你心生追悔说：“你若去到他那里，就毁了。”由此，你可能就会从那里返回。是故，应问明阿阇梨的住处后，径直前往彼处。

Sace ācariyo daharataro hoti, pattacīvarapaṭiggahaṇādīni na sāditabbāni. Sace vuḍḍhataro hoti, gantvā ācariyaṃ vanditvā ṭhātabbaṃ. ‘‘Nikkhipāvuso, pattacīvara’’nti vuttena nikkhipitabbaṃ. ‘‘Pānīyaṃ pivā’’ti vuttena sace icchati pātabbaṃ. ‘‘Pāde dhovāhī’’ti vuttena na tāva pādā dhovitabbā. Sace hi ācariyena ābhataṃ udakaṃ bhaveyya, na sāruppaṃ siyā. ‘‘Dhovāhāvuso, na mayā ābhataṃ, aññehi ābhata’’nti vuttena pana yattha ācariyo na passati, evarūpe paṭicchanne vā okāse, abbhokāse vihārassāpi vā ekamante nisīditvā pādā dhovitabbā.

倘若阿阇梨比自己年轻，则不应允其为自己拿取衣钵等。倘若阿阇梨比自己年长，则应前去礼拜阿阇梨后站立一旁。当被告知：“贤友，请放下衣钵”时，即应放下。当被告知：“请喝水”时，若想喝，即可饮用。当被告知：“请洗脚”时，则不应立即洗脚。因为，倘若水是阿阇梨取来的，那便不适宜。但若被告知：“贤友，请洗吧，此水非我所取，乃他人所取”，则应到阿阇梨看不见之处，如在隐蔽的地方，或在空旷处，或在寺院的一角坐下洗脚。

Sace ācariyo telanāḷiṃ āharati uṭṭhahitvā ubhohi hatthehi sakkaccaṃ gahetabbā. Sace hi na gaṇheyya, ‘‘ayaṃ bhikkhu ito eva paṭṭhāya sambhogaṃ kopetī’’ti ācariyassa aññathattaṃ bhaveyya. Gahetvā pana na āditova pādā makkhetabbā. Sace hi taṃ ācariyassa gattabbhañjanatelaṃ bhaveyya, na sāruppaṃ siyā. Tasmā sīsaṃ makkhetvā [Pg.97] khandhādīni makkhetabbāni. ‘‘Sabbapārihāriyatelamidaṃ, āvuso, pādepi makkhehī’’ti vuttena pana thokaṃ sīse katvā pāde makkhetvā ‘‘imaṃ telanāḷiṃ ṭhapemi, bhante’’ti vatvā ācariye gaṇhante dātabbā.

若老师带来油管，应起身用双手恭敬地接过。因为如果不接，老师的心中可能会有别的想法：“此比丘从现在起就要破坏和合了。”接过之后，不应首先涂脚。因为如果那是老师涂抹身体的油，（弟子拿来涂脚）便为不当。因此，应先涂头部，再涂肩膀等部位。若被告知：“贤友(āvuso)，此为遍身可用之油，脚也可以涂。”听后则可在头上涂抹少许，再涂抹双脚。之后应说：“尊者，我来放置此油管。”当老师接取时，应递给他。

Āgatadivasato paṭṭhāya kammaṭṭhānaṃ me, bhante, kathetha iccevaṃ na vattabbaṃ. Dutiyadivasato pana paṭṭhāya sace ācariyassa pakatiupaṭṭhāko atthi, taṃ yācitvā vattaṃ kātabbaṃ. Sace yācitopi na deti, okāse laddheyeva kātabbaṃ. Karontena khuddakamajjhimamahantāni tīṇi dantakaṭṭhāni upanāmetabbāni. Sītaṃ uṇhanti duvidhaṃ mukhadhovanaudakañca nhānodakañca paṭiyādetabbaṃ. Tato yaṃ ācariyo tīṇi divasāni paribhuñjati, tādisameva niccaṃ upanāmetabbaṃ. Niyamaṃ akatvā yaṃ vā taṃ vā paribhuñjantassa yathāladdhaṃ upanāmetabbaṃ. Kiṃ bahunā vuttena? Yaṃ taṃ bhagavatā ‘‘antevāsikena, bhikkhave, ācariyamhi sammā vattitabbaṃ. Tatrāyaṃ sammā vattanā, kālasseva uṭṭhāya upāhanā omuñcitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā dantakaṭṭhaṃ dātabbaṃ, mukhodakaṃ dātabbaṃ, āsanaṃ paññapetabbaṃ. Sace yāgu hoti, bhājanaṃ dhovitvā yāgu upanāmetabbā’’ti (mahāva. 78) ādikaṃ khandhake sammāvattaṃ paññattaṃ, taṃ sabbampi kātabbaṃ.

不应从抵达之日开始就说：“尊者，请为我宣说业处。”而应从第二天开始，若老师有固定的侍者，则应先向他请求，再行侍奉之务。若请求了也不允许，则应在获得机会时才做。行侍奉时，应提供小、中、大三种齿木，亦应准备冷、热两种洗脸水及沐浴水。此后，老师三日内所受用的水，即应恒常提供同样的水。对于不作规定、随意受用的老师，则应随其所得而提供。何需多言？凡是世尊(bhagavā)在犍度(khandhaka)中所制定的，如：“诸比丘(bhikkhave)，弟子应于老师处善行。于此，善行者，即：清晨即起，脱去鞋履，将上衣(uttarāsaṅga)搭于一肩，奉上齿木，奉上洗脸水，设置座位。若有粥，则应洗净食具后奉上粥。”等一切正确的侍奉之法，皆应遵行。

Evaṃ vattasampattiyā garuṃ ārādhayamānena sāyaṃ vanditvā yāhīti vissajjitena gantabbaṃ, yadā so kissāgatosīti pucchati, tadā āgamanakāraṇaṃ kathetabbaṃ. Sace so neva pucchati, vattaṃ pana sādiyati, dasāhe vā pakkhe vā vītivatte ekadivasaṃ vissajjitenāpi agantvā okāsaṃ kāretvā āgamanakāraṇaṃ ārocetabbaṃ. Akāle vā gantvā kimatthamāgatosīti puṭṭhena ārocetabbaṃ. Sace so pātova āgacchāti vadati, pātova gantabbaṃ.

如此，以圆满的行仪令师长欢喜者，应于傍晚礼拜后，待师长说“去吧”而遣派时方可离去。当师长问：“你为何而来？”，此时应说明来意。若师长不问，但乐于接受其行仪，则过十日或半月后，于某一日，纵使被遣亦不离去，当制造机会禀告来意。或于非时前往，被问及“你为何而来？”时，亦应禀告。若师长说：“清晨来吧”，即应清晨前往。

Sace panassa tāya velāya pittābādhena vā kucchi pariḍayhati, aggimandatāya vā bhattaṃ na jīrati, añño vā koci rogo bādhati, taṃ yathābhūtaṃ āvikatvā attano sappāyavelaṃ ārocetvā tāya velāya upasaṅkamitabbaṃ. Asappāyavelāya hi vuccamānampi kammaṭṭhānaṃ na sakkā hoti manasikātunti. Ayaṃ kammaṭṭhānadāyakaṃ kalyāṇamittaṃ upasaṅkamitvāti ettha vitthāro.

然而，若彼于尔时或因胆病而腹内灼热，或因消化火弱而食物不消，或为任何其他疾病所扰，则应如实说明，禀告于己适宜之时，并于彼时前往亲近。因为于不适宜之时，纵使被开示业处(kammaṭṭhāna)，亦不能作意。此乃就“亲近授予业处之善友”一句的广说。

Cariyāvaṇṇanā

性情释义

43. Idāni [Pg.98] attano cariyānukūlanti ettha cariyāti cha cariyā rāgacariyā, dosacariyā, mohacariyā, saddhācariyā, buddhicariyā, vitakkacariyāti. Keci pana rāgādīnaṃ saṃsaggasannipātavasena aparāpi catasso, tathā saddhādīnanti imāhi aṭṭhahi saddhiṃ cuddasa icchanti. Evaṃ pana bhede vuccamāne rāgādīnaṃ saddhādīhipi saṃsaggaṃ katvā anekā cariyā honti, tasmā saṅkhepena chaḷeva cariyā veditabbā. Cariyā, pakati, ussannatāti atthato ekaṃ. Tāsaṃ vasena chaḷeva puggalā honti rāgacarito, dosacarito, mohacarito, saddhācarito, buddhicarito, vitakkacaritoti.

43. 现在，于“适合自己性情”(attano cariyānukūla)一句中，所谓性情(cariyā)有六种，即：贪性情(rāgacariyā)、嗔性情(dosacariyā)、痴性情(mohacariyā)、信性情(saddhācariyā)、慧性情(buddhicariyā)、寻性情(vitakkacariyā)。然而，有些人认为，由贪等的组合与聚合而有另外四种，信等同样也有四种，他们主张连同这八种，共为十四种。但若作此分别，将贪等与信等加以组合，则会产生多种性情。是故，当知概略而言，性情仅有六种。性情(cariyā)、本性(pakati)、显着(ussannatā)，此三者义同。依此，有六种人(puggala)，即：贪行者(rāgacarito)、嗔行者(dosacarito)、痴行者(mohacarito)、信行者(saddhācarito)、慧行者(buddhicarito)、寻行者(vitakkacarito)。

Tattha yasmā rāgacaritassa kusalappavattisamaye saddhā balavatī hoti, rāgassa āsannaguṇattā. Yathā hi akusalapakkhe rāgo siniddho nātilūkho, evaṃ kusalapakkhe saddhā. Yathā rāgo vatthukāme pariyesati, evaṃ saddhā sīlādiguṇe. Yathā rāgo ahitaṃ na pariccajati, evaṃ saddhā hitaṃ na pariccajati, tasmā rāgacaritassa saddhācarito sabhāgo.

于此，因为贪行之人在善法生起时，信会变得强大，这是由于[信]与贪的性质相近。诚然，犹如在不善的方面，贪是柔滑而不甚粗糙的；同样，在善的方面，信也是如此。犹如贪寻求事物欲，同样，信寻求戒等功德。犹如贪不舍弃无益之事，同样，信不舍弃有益之事。是故，对贪行之人而言，信行之人是同类的。

Yasmā pana dosacaritassa kusalappavattisamaye paññā balavatī hoti, dosassa āsannaguṇattā. Yathā hi akusalapakkhe doso nissineho na ārammaṇaṃ allīyati, evaṃ kusalapakkhe paññā. Yathā ca doso abhūtampi dosameva pariyesati, evaṃ paññā bhūtaṃ dosameva. Yathā doso sattaparivajjanākārena pavattati, evaṃ paññā saṅkhāraparivajjanākārena, tasmā dosacaritassa buddhicarito sabhāgo.

再者，因为瞋行之人在善法生起时，慧会变得强大，这是由于[慧]与瞋的性质相近。诚然，犹如在不善的方面，瞋无润泽而不执着于所缘；同样，在善的方面，慧也是如此。又，犹如瞋甚至寻求不实的过失，同样，慧寻求真实的过失。犹如瞋以回避有情的方式运作，同样，慧以回避诸行的方式运作。是故，对瞋行之人而言，慧行之人是同类的。

Yasmā pana mohacaritassa anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya vāyamamānassa yebhuyyena antarāyakarā vitakkā uppajjanti, mohassa āsannalakkhaṇattā. Yathā hi moho paribyākulatāya anavaṭṭhito, evaṃ vitakko nānappakāravitakkanatāya. Yathā ca moho apariyogāhaṇatāya cañcalo. Tathā vitakko lahuparikappanatāya, tasmā mohacaritassa vitakkacarito sabhāgoti.

再者，因为痴行之人在为令未生之善法生起而努力时，大多会生起造成障碍的寻，这是由于[寻]与痴的特征相近。诚然，犹如痴因混乱而不稳定，同样，寻因种种思量而不稳定。又，犹如痴因不能彻底洞察而动摇，同样，寻因轻快构想而动摇。是故，对痴行之人而言，寻行之人是同类的。

Apare taṇhāmānadiṭṭhivasena aparāpi tisso cariyā vadanti. Tattha taṇhā rāgoyeva, māno ca taṃsampayuttoti tadubhayaṃ rāgacariyaṃ nātivattati[Pg.99]. Mohanidānattā ca diṭṭhiyā diṭṭhicariyā mohacariyameva anupatati.

另有[师]言，依爱(taṇhā)、慢(māna)、见(diṭṭhi)而有另外三种行。于此，爱即是贪，慢亦与彼相应，是故此二者不超越贪行。又，因见以痴为因，故见行随顺于痴行。

44. Tā panetā cariyā kinnidānā? Kathañca jānitabbaṃ ‘‘ayaṃ puggalo rāgacarito, ayaṃ puggalo dosādīsu aññataracarito’’ti? Kiṃ caritassa puggalassa kiṃ sappāyanti?

44. 然则，此等诸行为何因缘？又应如何了知：“此人是贪行者，此人是瞋等行中的某一行者”？对何种行之人，何者为适宜？

Tatra purimā tāva tisso cariyā pubbāciṇṇanidānā, dhātudosanidānā cāti ekacce vadanti. Pubbe kira iṭṭhappayogasubhakammabahulo rāgacarito hoti, saggā vā cavitvā idhūpapanno. Pubbe chedanavadhabandhanaverakammabahulo dosacarito hoti, nirayanāgayonīhi vā cavitvā idhūpapanno. Pubbe majjapānabahulo sutaparipucchāvihīno ca mohacarito hoti, tiracchānayoniyā vā cavitvā idhūpapannoti evaṃ pubbāciṇṇanidānāti vadanti. Dvinnaṃ pana dhātūnaṃ ussannattā puggalo mohacarito hoti pathavīdhātuyā ca āpodhātuyā ca. Itarāsaṃ dvinnaṃ ussannattā dosacarito. Sabbāsaṃ samattā pana rāgacaritoti. Dosesu ca semhādhiko rāgacarito hoti. Vātādhiko mohacarito. Semhādhiko vā mohacarito. Vātādhiko rāgacaritoti evaṃ dhātudosanidānāti vadanti.

于此，某些人说：“前三种行（cariyā）是以往昔串习为因缘，以及以界与过患为因缘。”据说，往昔多作悦意善业者，是贪行者；或从天界死后投生于此者也是。往昔多作砍、杀、绑、敌对行为者，是嗔行者；或从地狱、龙族（nāga）趣死后投生于此者也是。往昔多饮酒且远离听闻与问难者，是痴行者；或从畜生趣死后投生于此者也是。如是，他们说“是以往昔串习为因缘”。又，因地界与水界二界强盛，人（puggala）成为痴行者。因其余二界强盛，成为嗔行者。又，因一切界平等，成为贪行者。于诸过患中，痰多者是贪行者，风多者是痴行者；或痰多者是痴行者，风多者是贪行者。如是，他们说“是以界与过患为因缘”。

Tattha yasmā pubbe iṭṭhappayogasubhakammabahulāpi saggā cavitvā idhūpapannāpi ca na sabbe rāgacaritāyeva honti, na itare vā dosamohacaritā. Evaṃ dhātūnañca yathāvutteneva nayena ussadaniyamo nāma natthi. Dosaniyame ca rāgamohadvayameva vuttaṃ, tampi ca pubbāparaviruddhameva. Saddhācariyādīsu ca ekissāpi nidānaṃ na vuttameva. Tasmā sabbametaṃ aparicchinnavacanaṃ.

于此，因为往昔多作悦意善业以及从天界死后投生于此者，并非全都是贪行者，其余者也并非都是嗔行者或痴行者。同样，对于诸界，依如前所述之理，并无所谓的“强盛规定”。在关于过患的规定中，仅说了贪与痴二者，而那也是前后矛盾的。对于信行（saddhācariyā）等，连一个因缘也未曾说。因此，这一切都是未经辨析之言。

Ayaṃ panettha aṭṭhakathācariyānaṃ matānusārena vinicchayo, vuttañhetaṃ ussadakittane (dha. sa. aṭṭha. 498) ‘‘ime sattā pubbahetuniyāmena lobhussadā dosussadā mohussadā alobhussadā adosussadā amohussadā ca honti.

此处的抉择，是依据义注（aṭṭhakathā）师们的意见。此事已在“强盛称说”（ussadakittana）中说（《法集论义注》498）：“此等有情，以宿因为定则，而成为贪强盛者、嗔强盛者、痴强盛者，以及无贪强盛者、无嗔强盛者、无痴强盛者。”

Yassa [Pg.100] hi kammāyūhanakkhaṇe lobho balavā hoti alobho mando, adosāmohā balavanto dosamohā mandā, tassa mando alobho lobhaṃ pariyādātuṃ na sakkoti. Adosāmohā pana balavanto dosamohe pariyādātuṃ sakkoti. Tasmā so tena kammena dinnapaṭisandhivasena nibbatto luddho hoti sukhasīlo akkodhano paññavā vajirūpamañāṇo.

于某人，若在造业刹那，贪强而无贪弱，无嗔、无痴强而嗔、痴弱，则其微弱的无贪无法压制贪。然其强有力的无嗔、无痴则能压制嗔、痴。是故，彼人由该业所予之结生而生，会是贪欲者，然性情柔和、不嗔、有慧，具金刚喻智。

Yassa pana kammāyūhanakkhaṇe lobhadosā balavanto honti alobhādosā mandā, amoho balavā moho mando, so purimanayeneva luddho ceva hoti duṭṭho ca. Paññavā pana hoti vajirūpamañāṇo dattābhayatthero viya.

于某人，若在造业刹那，贪、嗔强而无贪、无嗔弱，无痴强而痴弱，则依前述之理，彼人是贪欲者，亦是嗔恚者。然其有慧，具金刚喻智，犹如施无畏长老。

Yassa kammāyūhanakkhaṇe lobhādosamohā balavanto honti itare mandā, so purimanayeneva luddho ceva hoti dandho ca, sīlako pana hoti akkodhano (bākulatthero viya).

于某人，若在造业刹那，贪、无嗔、痴强而其余（无贪、嗔、无痴）弱，则依前述之理，彼人是贪欲者，亦是迟钝者。然其具戒、不嗔，（犹如薄拘罗长老）。

Tathā yassa kammāyūhanakkhaṇe tayopi lobhadosamohā balavanto honti alobhādayo mandā, so purimanayeneva luddho ceva hoti duṭṭho ca mūḷho ca.

同样，于某人，若在造业刹那，贪、嗔、痴三者皆强而无贪等弱，则依前述之理，彼人是贪欲者，是嗔恚者，亦是愚痴者。

Yassa pana kammāyūhanakkhaṇe alobhadosamohā balavanto honti itare mandā, so purimanayeneva aluddho appakileso hoti dibbārammaṇampi disvā niccalo, duṭṭho pana hoti dandhapañño ca.

于某人，若在造业刹那，无贪、嗔、痴强而其余（贪、无嗔、无痴）弱，则依前述之理，彼人无贪、少烦恼，见天界所缘亦不动摇，然其有嗔恚，且智慧迟钝。

Yassa pana kammāyūhanakkhaṇe alobhādosamohā balavanto honti itare mandā, so purimanayeneva aluddho ceva hoti aduṭṭho sīlako ca, dandho pana hoti.

于某人，若在造业刹那，无贪、无嗔、痴强而其余（贪、嗔、无痴）弱，则依前述之理，彼人无贪、无嗔、具戒，然其迟钝。

Tathā yassa kammāyūhanakkhaṇe alobhadosāmohā balavanto honti itare mandā, so purimanayeneva aluddho ceva hoti paññavā ca, duṭṭho ca pana hoti kodhano.

同样，于某人，若在造业刹那，无贪、嗔、无痴强而其余（贪、无嗔、痴）弱，则依前述之理，彼人无贪、有慧，然其有嗔、易怒。

Yassa [Pg.101] pana kammāyūhanakkhaṇe tayopi alobhādosāmohā balavanto honti lobhādayo mandā, so purimanayeneva mahāsaṅgharakkhitatthero viya aluddho aduṭṭho paññavā ca hotī’’ti.

于某人，若在造业刹那，无贪、无嗔、无痴三者皆强而贪等弱，则依前述之理，彼人犹如大僧护长老，无贪、无嗔亦有慧。

Ettha ca yo luddhoti vutto, ayaṃ rāgacarito. Duṭṭhadandhā dosamohacaritā. Paññavā buddhicarito. Aluddhaaduṭṭhā pasannapakatitāya saddhācaritā. Yathā vā amohaparivārena kammunā nibbatto buddhicarito, evaṃ balavasaddhāparivārena kammunā nibbatto saddhācarito. Kāmavitakkādiparivārena kammunā nibbatto vitakkacarito. Lobhādinā vomissaparivārena kammunā nibbatto vomissacaritoti. Evaṃ lobhādīsu aññataraññataraparivāraṃ paṭisandhijanakaṃ kammaṃ cariyānaṃ nidānanti veditabbaṃ.

于此，被称为“贪婪者”的，是贪行者。瞋恚者为瞋行者，迟钝者为痴行者。有智慧者，是智行者。无贪无瞋者，因其本性净信，是信行者。又，如由无痴所俱行之业而生者为智行者，同样，由强信所俱行之业而生者为信行者；由欲寻等所俱行之业而生者为寻行者；由贪等杂染所俱行之业而生者为杂行者。如是，当知以贪等其中之一为俱行、能引生结生的业，是诸行之因。

45. Yaṃ pana vuttaṃ kathañca jānitabbaṃ ayaṃ puggalo rāgacaritotiādi. Tatrāyaṃ nayo.

45. 又，关于所说的“如何了知此人是贪行者”等问题，其方法如下。

Iriyāpathato kiccā, bhojanā dassanādito;

Dhammappavattito ceva, cariyāyo vibhāvayeti.

由威仪、事务、饮食、见等，亦由诸法之生起，当辨明诸行。

Tattha iriyāpathatoti rāgacarito hi pakatigamanena gacchanto cāturiyena gacchati, saṇikaṃ pādaṃ nikkhipati, samaṃ nikkhipati, samaṃ uddharati, ukkuṭikañcassa padaṃ hoti. Dosacarito pādaggehi khaṇanto viya gacchati, sahasā pādaṃ nikkhipati, sahasā uddharati, anukaḍḍhitañcassa padaṃ hoti. Mohacarito paribyākulāya gatiyā gacchati, chambhito viya padaṃ nikkhipati, chambhito viya uddharati, sahasānupīḷitañcassa padaṃ hoti. Vuttampi cetaṃ māgaṇḍiyasuttuppattiyaṃ –

其中，关于威仪：贪行者以平常步态行走时，姿态优雅，脚步轻缓，放下与抬起皆平稳，其足印中间拱起。瞋行者行走时，如以足尖刨地，落步与抬脚皆仓促，其足印后部拖曳。痴行者行走时，步态混乱，落步与抬脚皆如惊恐，其足印仓促印下。此事亦于《玛甘迪亚经》(Māgaṇḍiya Sutta)之缘起中说：

‘‘Rattassa hi ukkuṭikaṃ padaṃ bhave,Duṭṭhassa hoti anukaḍḍhitaṃ padaṃ;

Mūḷhassa hoti sahasānupīḷitaṃ,Vivaṭṭacchadassa idamīdisaṃ pada’’nti.

“贪欲者，足印中拱；瞋恚者，足印拖曳；愚痴者，足印急压；揭障者，足印如是。”

Ṭhānampi [Pg.102] rāgacaritassa pāsādikaṃ hoti madhurākāraṃ, dosacaritassa thaddhākāraṃ, mohacaritassa ākulākāraṃ. Nisajjāyapi eseva nayo. Rāgacarito ca ataramāno samaṃ seyyaṃ paññapetvā saṇikaṃ nipajjitvā aṅgapaccaṅgāni samodhāya pāsādikena ākārena sayati, vuṭṭhāpiyamāno ca sīghaṃ avuṭṭhāya saṅkito viya saṇikaṃ paṭivacanaṃ deti. Dosacarito taramāno yathā vā tathā vā seyyaṃ paññapetvā pakkhittakāyo bhākuṭiṃ katvā sayati, vuṭṭhāpiyamāno ca sīghaṃ vuṭṭhāya kupito viya paṭivacanaṃ deti. Mohacarito dussaṇṭhānaṃ seyyaṃ paññapetvā vikkhittakāyo bahulaṃ adhomukho sayati, vuṭṭhāpiyamāno ca huṅkāraṃ karonto dandhaṃ vuṭṭhāti. Saddhācaritādayo pana yasmā rāgacaritādīnaṃ sabhāgā, tasmā tesampi tādisova iriyāpatho hotīti. Evaṃ tāva iriyāpathato cariyāyo vibhāvaye.

贪行者之站立，令人净信，相状悦意；瞋行者则相状僵硬；痴行者则相状混乱。坐姿亦然。贪行者不疾不徐，平整铺设卧具，缓缓躺下，妥善安置肢体，以令人净信之姿态而眠。被唤醒时，亦不即起，如有所畏惧般，缓缓作答。瞋行者则匆忙随意铺设卧具，抛身而卧，蹙眉而眠。被唤醒时，迅速起身，如嗔怒般作答。痴行者铺设卧具不整，肢体散乱，多覆面而卧。被唤醒时，则作“哼”声，迟缓起身。至于信行者等人，因与贪行者等人同分，故其威仪亦然。如是，当先依威仪辨明诸行。

Kiccāti sammajjanādīsu ca kiccesu rāgacarito sādhukaṃ sammajjaniṃ gahetvā ataramāno vālikaṃ avippakiranto sinduvārakusumasantharamiva santharanto suddhaṃ samaṃ sammajjati. Dosacarito gāḷhaṃ sammajjaniṃ gahetvā taramānarūpo ubhato vālikaṃ ussārento kharena saddena asuddhaṃ visamaṃ sammajjati. Mohacarito sithilaṃ sammajjaniṃ gahetvā samparivattakaṃ āḷolayamāno asuddhaṃ visamaṃ sammajjati.

于作业中，如扫地等事务：贪行者妥善执持扫帚，不疾不徐，不令沙尘散落，如铺陈牡荆花般，扫得清净平整。瞋行者则紧握扫帚，状甚匆忙，将沙尘扫向两边，发出刺耳之声，扫得不净不平。痴行者则松持扫帚，来回挥扫，搅乱尘土，扫得不净不平。

Yathā sammajjane, evaṃ cīvaradhovanarajanādīsupi sabbakiccesu nipuṇamadhurasamasakkaccakārī rāgacarito. Gāḷhathaddhavisamakārī dosacarito. Anipuṇabyākulavisamāparicchinnakārī mohacarito. Cīvaradhāraṇampi ca rāgacaritassa nātigāḷhaṃ nātisithilaṃ hoti pāsādikaṃ parimaṇḍalaṃ. Dosacaritassa atigāḷhaṃ aparimaṇḍalaṃ. Mohacaritassa sithilaṃ paribyākulaṃ. Saddhācaritādayo tesaṃyevānusārena veditabbā, taṃ sabhāgattāti. Evaṃ kiccato cariyāyo vibhāvaye.

如同扫地时一样，在洗衣、染色等一切事务中，贪行者是精巧、雅致、平整、恭敬地去做；瞋行者是强硬、僵固、不平整地去做；痴行者是不精巧、混乱、不平整、不完整地去做。再者，贪行者穿着袈裟，不紧不松，端严周正；瞋行者则过紧而不周正；痴行者则松垮而散乱。信行者等，当依循他们（贪行者等）的行为而得知，因其自性相似故。如是，当依事务辨明诸行。

Bhojanāti rāgacarito siniddhamadhurabhojanappiyo hoti, bhuñjamāno ca nātimahantaṃ parimaṇḍalaṃ ālopaṃ katvā rasapaṭisaṃvedī ataramāno bhuñjati, kiñcideva ca sāduṃ labhitvā somanassaṃ āpajjati[Pg.103]. Dosacarito lūkhaambilabhojanappiyo hoti, bhuñjamāno ca mukhapūrakaṃ ālopaṃ katvā arasapaṭisaṃvedī taramāno bhuñjati, kiñcideva ca asāduṃ labhitvā domanassaṃ āpajjati. Mohacarito aniyataruciko hoti, bhuñjamāno ca aparimaṇḍalaṃ parittaṃ ālopaṃ katvā bhājane chaḍḍento mukhaṃ makkhento vikkhittacitto taṃ taṃ vitakkento bhuñjati. Saddhācaritādayopi tesaṃyevānusārena veditabbā, taṃsabhāgattāti. Evaṃ bhojanato cariyāyo vibhāvaye.

于饮食中：贪行者喜爱柔滑甜美的食物，进食时，做成不过大而圆整的饭团，品尝着味道，从容不迫地吃；即便只获得少许美味，也会生起喜悦。瞋行者喜爱粗糙酸味的食物，进食时，做成填满嘴巴的饭团，不感受味道，匆忙地吃；即便只获得少许不美味的，也会生起忧恼。痴行者喜好不定，进食时，做成不圆整的小饭团，将饭食散落于钵中，涂抹于嘴上，心意散乱地思惟着各种事情而食。信行者等，亦当依循他们（贪行者等）的行为而得知，因其自性相似故。如是，当依饮食辨明诸行。

Dassanāditoti rāgacarito īsakampi manoramaṃ rūpaṃ disvā vimhayajāto viya ciraṃ oloketi, parittepi guṇe sajjati, bhūtampi dosaṃ na gaṇhāti, pakkamantopi amuñcitukāmova hutvā sāpekkho pakkamati. Dosacarito īsakampi amanoramaṃ rūpaṃ disvā kilantarūpo viya na ciraṃ oloketi, parittepi dose paṭihaññati, bhūtampi guṇaṃ na gaṇhāti, pakkamantopi muñcitukāmova hutvā anapekkho pakkamati. Mohacarito yaṃkiñci rūpaṃ disvā parapaccayiko hoti, paraṃ nindantaṃ sutvā nindati, pasaṃsantaṃ sutvā pasaṃsati, sayaṃ pana aññāṇupekkhāya upekkhakova hoti. Esa nayo saddasavanādīsupi. Saddhācaritādayo pana tesaṃyevānusārena veditabbā, taṃsabhāgattāti. Evaṃ dassanādito cariyāyo vibhāvaye.

所谓“由见等”：贪行者见到即使是微小悦意的色，也如生稀有想而长久观看；于微小的功德也执著；即使是真实的过失也不放在心上；离去时，也如不愿舍离，依恋地离去。瞋行者见到即使是微小不悦意的色，也如疲惫状而不长久观看；于微小的过失也厌恶；即使是真实的功德也不接受；离去时，也如欲舍离，无留恋地离去。痴行者见到任何色，都随信他人；听到他人呵责而呵责，听到他人称赞而称赞；自己则以无知舍而住于舍。此理于听闻声等亦然。至于信行者等，则应依循彼等而得知，因其自性相同故。如是，应由见等辨明诸行。

Dhammappavattito cevāti rāgacaritassa ca māyā, sāṭheyyaṃ, māno, pāpicchatā, mahicchatā, asantuṭṭhitā, siṅgaṃ, cāpalyanti evamādayo dhammā bahulaṃ pavattanti. Dosacaritassa kodho, upanāho, makkho, paḷāso, issā, macchariyanti evamādayo. Mohacaritassa thinaṃ, middhaṃ, uddhaccaṃ, kukkuccaṃ, vicikicchā, ādhānaggāhitā, duppaṭinissaggitāti evamādayo. Saddhācaritassa muttacāgatā, ariyānaṃ dassanakāmatā, saddhammaṃ sotukāmatā, pāmojjabahulatā, asaṭhatā, amāyāvitā, pasādanīyesu ṭhānesu pasādoti evamādayo. Buddhicaritassa sovacassatā, kalyāṇamittatā, bhojanemattaññutā, satisampajaññaṃ, jāgariyānuyogo, saṃvejanīyesu ṭhānesu saṃvego, saṃviggassa ca yoniso padhānanti evamādayo. Vitakkacaritassa bhassabahulatā, gaṇārāmatā, kusalānuyoge arati, anavaṭṭhitakiccatā, rattiṃ dhūmāyanā[Pg.104], divā pajjalanā, hurāhuraṃ dhāvanāti evamādayo dhammā bahulaṃ pavattantīti. Evaṃ dhammappavattito cariyāyo vibhāvaye.

所谓“由法之生起”，即：贪行者多有虚伪、狡诈、慢、恶欲、大欲、不知足、尖角、轻浮等法生起。瞋行者多有忿、恨、覆、较量、嫉、悭等法生起。痴行者多有昏沉、睡眠、掉举、恶作、疑、强行执取、难舍邪见等法生起。信行者多有乐施、欲见圣者、欲闻正法、多喜悦、不狡诈、不虚伪、于可信乐处有信乐等法生起。觉慧行者多有易受教、有善友、食知量、具足念与正知、勤于觉醒、于可悚惧处有悚惧、悚惧后如理精勤等法生起。寻行者多有多言、乐于结众、不乐修善、行事无恒、夜间筹划、白日执行、心念驰散等法生起。如是，应由法之生起辨明诸行。

Yasmā pana idaṃ cariyāvibhāvanavidhānaṃ sabbākārena neva pāḷiyaṃ na aṭṭhakathāyaṃ āgataṃ, kevalaṃ ācariyamatānusārena vuttaṃ, tasmā na sārato paccetabbaṃ. Rāgacaritassa hi vuttāni iriyāpathādīni dosacaritādayopi appamādavihārino kātuṃ sakkonti. Saṃsaṭṭhacaritassa ca puggalassa ekasseva bhinnalakkhaṇā iriyāpathādayo na upapajjanti. Yaṃ panetaṃ aṭṭhakathāsu cariyāvibhāvanavidhānaṃ vuttaṃ, tadeva sārato paccetabbaṃ. Vuttañhetaṃ ‘‘cetopariyañāṇassa lābhī ācariyo cariyaṃ ñatvā kammaṭṭhānaṃ kathessati, itarena antevāsiko pucchitabbo’’ti. Tasmā cetopariyañāṇena vā taṃ vā puggalaṃ pucchitvā jānitabbaṃ. Ayaṃ puggalo rāgacarito, ayaṃ dosādīsu aññataracaritoti.

然而，此辨别行之法，完全既非出自巴利圣典，也非出自义注(aṭṭhakathā)，仅是依诸师之见而说，是故不应从根本上信受。因为，为贪行者所说的威仪等，瞋行者等若住于不放逸，亦能做到。而且，对于单一的杂行个人(puggala)，不可能呈现出多种不同特征的威仪等。而义注中所说的辨别行之法，才应从根本上信受。诚如所言：“已得他心智(cetopariyañāṇa)的阿阇梨，了知其行后，将教导业处；其他阿阇梨则应询问弟子。”是故，应以他心智，或询问彼人而了知：“此人是贪行者，此人是瞋等其他行者之一。”

46. Kiṃ caritassa puggalassa kiṃ sappāyanti ettha pana senāsanaṃ tāva rāgacaritassa adhotavedikaṃ bhūmaṭṭhakaṃ akatapabbhārakaṃ tiṇakuṭikaṃ paṇṇasālādīnaṃ aññataraṃ rajokiṇṇaṃ jatukābharitaṃ oluggaviluggaṃ atiuccaṃ vā atinīcaṃ vā ujjaṅgalaṃ sāsaṅkaṃ asucivisamamaggaṃ, yattha mañcapīṭhampi maṅkuṇabharitaṃ durūpaṃ dubbaṇṇaṃ, yaṃ olokentasseva jigucchā uppajjati, tādisaṃ sappāyaṃ. Nivāsanapārupanaṃ antacchinnaṃ olambavilambasuttakākiṇṇaṃ jālapūvasadisaṃ sāṇi viya kharasamphassaṃ kiliṭṭhaṃ bhārikaṃ kicchapariharaṇaṃ sappāyaṃ. Pattopi dubbaṇṇo mattikāpatto vā āṇigaṇṭhikāhato ayopatto vā garuko dussaṇṭhāno sīsakapālamiva jeguccho vaṭṭati. Bhikkhācāramaggopi amanāpo anāsannagāmo visamo vaṭṭati. Bhikkhācāragāmopi yattha manussā apassantā viya caranti, yattha ekakulepi bhikkhaṃ alabhitvā nikkhamantaṃ ‘‘ehi, bhante’’ti āsanasālaṃ pavesetvā yāgubhattaṃ datvā gacchantā gāvī viya vaje pavesetvā anapalokentā gacchanti, tādiso vaṭṭati. Parivisakamanussāpi dāsā vā kammakarā vā dubbaṇṇā duddasikā kiliṭṭhavasanā duggandhā jegucchā, ye acittīkārena yāgubhattaṃ chaḍḍentā viya parivisanti, tādisā sappāyā. Yāgubhattakhajjakampi lūkhaṃ dubbaṇṇaṃ sāmākakudrūsakakaṇājakādimayaṃ [Pg.105] pūtitakkaṃ bilaṅgaṃ jiṇṇasākasūpeyyaṃ yaṃkiñcideva kevalaṃ udarapūramattaṃ vaṭṭati. Iriyāpathopissa ṭhānaṃ vā caṅkamo vā vaṭṭati. Ārammaṇaṃ nīlādīsu vaṇṇakasiṇesu yaṃkiñci aparisuddhavaṇṇanti idaṃ rāgacaritassa sappāyaṃ.

46. 于“何种行之人适合何者？”此中，首先就住所而言，对贪行之人：有未清洗围栏的、仅一层楼的、未修整洞窟的、草顶孤邸、叶茅舍等其中一种，且布满灰尘、充满蝙蝠、破败不堪、过高或过低、土地贫瘠粗劣、有（狮虎等）危险、道路污秽不平的住所；于彼处，床座亦充满臭虫，形貌丑陋、色泽不佳，仅见之即生厌恶——如是住所，是为适宜。下衣与上衣：边缘破损、线头垂挂、破洞如网饼、触感如粗麻布般粗糙、垢秽、沉重、难于穿持者，是为适宜。钵：或为色泽不佳的泥钵，或为沉重、形貌不佳、如人头盖骨般可厌、以钉节修补的铁钵，是为适宜。乞食的道路：不令人愉悦、不近村落、崎岖不平者，是为适宜。乞食的村落：于彼处，人们行走时视若无睹；于彼处，纵于一家亦未得食而欲离去时，（有人）说：“尊者，请来！”，将其引入食堂，施予粥饭后，离去时却如将牛赶入牛栏般，不予回顾——如是村落，是为适宜。侍奉之人：或为奴隶，或为雇工，形貌丑陋、面目可憎、衣着垢秽、身有臭气、令人厌恶；彼等以不敬之心，如丢弃般布施粥饭——如是之人，是为适宜。粥、饭与嚼食：粗劣、色泽不佳，由黍稗、野米、碎米等所成；或为腐坏的酪浆、酸粥、陈旧的菜汤；任何仅为充腹之物，是为适宜。于彼，其威仪：站立或经行，是为适宜。所缘：于青等色遍中，任何不净之色，是为适宜。如是，此等皆为贪行者之适宜。

Dosacaritassa senāsanaṃ nātiuccaṃ nātinīcaṃ chāyūdakasampannaṃ suvibhattabhittithambhasopānaṃ supariniṭṭhitamālākammalatākammanānāvidhacittakammasamujjalasamasiniddhamudubhūmitalaṃ brahmavimānamiva kusumadāmavicitravaṇṇacelavitānasamalaṅkataṃ supaññattasucimanoramattharaṇamañcapīṭhaṃ tattha tattha vāsatthāya nikkhittakusumavāsagandhasugandhaṃ yaṃ dassanamatteneva pītipāmojjaṃ janayati, evarūpaṃ sappāyaṃ. Tassa pana senāsanassa maggopi sabbaparissayavimutto sucisamatalo alaṅkatapaṭiyattova vaṭṭati. Senāsanaparikkhāropettha kīṭamaṅkuṇadīghajātimūsikānaṃ nissayaparicchindanatthaṃ nātibahuko, ekamañcapīṭhamattameva vaṭṭati. Nivāsanapārupanampissa cīnapaṭṭasomārapaṭṭakoseyyakappāsikasukhumakhomādīnaṃ yaṃ yaṃ paṇītaṃ, tena tena ekapaṭṭaṃ vā dupaṭṭaṃ vā sallahukaṃ samaṇasāruppena surattaṃ suddhavaṇṇaṃ vaṭṭati. Patto udakapupphuḷamiva susaṇṭhāno maṇi viya sumaṭṭho nimmalo samaṇasāruppena suparisuddhavaṇṇo ayomayo vaṭṭati. Bhikkhācāramaggo parissayavimutto samo manāpo nātidūranāccāsannagāmo vaṭṭati. Bhikkhācāragāmopi yattha manussā ‘‘idāni ayyo āgamissatī’’ti sittasammaṭṭhe padese āsanaṃ paññāpetvā paccuggantvā pattaṃ ādāya gharaṃ pavesetvā paññattāsane nisīdāpetvā sakkaccaṃ sahatthā parivisanti, tādiso vaṭṭati. Parivesakā panassa ye honti abhirūpā pāsādikā sunhātā suvilittā dhūpavāsakusumagandhasurabhino nānāvirāgasucimanuññavatthābharaṇapaṭimaṇḍitā sakkaccakārino, tādisā sappāyā. Yāgubhattakhajjakampi vaṇṇagandharasasampannaṃ ojavantaṃ manoramaṃ sabbākārapaṇītaṃ yāvadatthaṃ vaṭṭati. Iriyāpathopissa seyyā vā nisajjā vā vaṭṭati, ārammaṇaṃ nīlādīsu vaṇṇakasiṇesu yaṃkiñci suparisuddhavaṇṇanti idaṃ dosacaritassa sappāyaṃ.

于瞋行者，其住处：不高不低，具足荫凉与水，墙壁、柱子、阶梯善为区划，以善巧完成之花鬘、蔓藤及种种绘画而光彩夺目，地面平坦、光滑、柔软，如梵天宫殿，以花鬘与色彩斑斓的布制天篷善加庄严，床座铺设有洁净悦意的卧具，处处为熏香而放置花与香料，香气芬芳，仅一见即能生起喜悦与欢欣——如是住处，是为适宜。再者，其住处之道亦须远离一切危险，洁净平坦，装饰整备，方为适宜。于此，住处之用具不宜过多，以断绝昆虫、臭虫、蛇、鼠类之依止，仅一床一座即为适宜。其所穿之衣，亦可以中国丝、苏摩罗(Somāra)布、丝绸、棉布、细麻布等任何上等之料制成，或单层或双层，轻便，善为染色，色泽纯净，合乎沙门之仪，是为适宜。其钵，应如水泡般形状良好，如宝珠般善加磨治，洁净无垢，铁制，其色泽极净，合乎沙门之仪，是为适宜。乞食之道，应远离危险，平坦悦意，村落不远不近，是为适宜。乞食之村，亦须是人们预想“尊者现在将至”，而在洒扫之处备好座位，上前迎接，接过其钵，引入家中，请其坐于所设之座，亲手恭敬地侍奉——如是之村，是为适宜。再者，其侍奉者，若容貌端正，令人愉悦，善为沐浴，善涂妙香，身带熏香、花香之芬芳，以种种色彩之洁净悦意的衣饰庄严，且恭敬行事——如是之人，是为适宜。粥、饭、嚼食，亦应色香味具足，富有滋养，悦意，样样上等，随其所需，是为适宜。其威仪，或卧或坐，是为适宜。其所缘，于青等色遍中，任何一种色泽极净者——此为瞋行者之适宜。

Mohacaritassa [Pg.106] senāsanaṃ disāmukhaṃ asambādhaṃ vaṭṭati, yattha nisinnassa vivaṭā disā khāyanti, iriyāpathesu caṅkamo vaṭṭati. Ārammaṇaṃ panassa parittaṃ suppamattaṃ sarāvamattaṃ vā (khuddakaṃ) na vaṭṭati. Sambādhasmiñhi okāse cittaṃ bhiyyo sammohamāpajjati, tasmā vipulaṃ mahākasiṇaṃ vaṭṭati. Sesaṃ dosacaritassa vuttasadisamevāti idaṃ mohacaritassa sappāyaṃ.

于痴行者，住所宜朝向开阔处、不狭窄，坐于彼处时，诸方显现开阔。于诸威仪中，经行适宜。然其所缘，微小如小簸箕或陶盖大小者，则不适宜。因为在狭窄之处，心更易陷入昏昧，是故广大的大遍处(mahākasiṇa)为宜。其余者，与为瞋行者所说相同。此为于痴行者之适宜法。

Saddhācaritassa sabbampi dosacaritamhi vuttavidhānaṃ sappāyaṃ. Ārammaṇesu cassa anussatiṭṭhānampi vaṭṭati.

于信行者，为瞋行者所说的一切方法皆为适宜。于诸所缘中，随念处(anussatiṭṭhāna)亦适宜。

Buddhicaritassa senāsanādīsu idaṃ nāma asappāyanti natthi.

于慧行者，于住处等，无有所谓“此为不适宜”者。

Vitakkacaritassa senāsanaṃ vivaṭaṃ disāmukhaṃ yattha nisinnassa ārāmavanapokkharaṇīrāmaṇeyyakāni gāmanigamajanapadapaṭipāṭiyo nīlobhāsā ca pabbatā paññāyanti, taṃ na vaṭṭati, tañhi vitakkavidhāvanasseva paccayo hoti, tasmā gambhīre darīmukhe vanappaṭicchanne hatthikucchipabbhāramahindaguhāsadise senāsane vasitabbaṃ. Ārammaṇampissa vipulaṃ na vaṭṭati. Tādisañhi vitakkavasena sandhāvanassa paccayo hoti. Parittaṃ pana vaṭṭati.

于寻行者，若住处开阔、朝向开阔处，坐于彼处时，悦意的园林、林苑、莲池，村、镇、国土之序列，以及青色的山脉显现，则不适宜。因为彼仅是寻伺驰骋之缘。是故，应住于深邃的山谷口，为林所覆，如象腹岩(hatthikucchi-pabbhāra)或摩哂陀(mahinda)洞般的住处。其所缘广大者亦不适宜，因为如是者是依寻而驰骋之缘。然则，微小者为宜。

Sesaṃ rāgacaritassa vuttasadisamevāti idaṃ vitakkacaritassa sappāyaṃ. Ayaṃ attano cariyānukūlanti ettha āgatacariyānaṃ pabhedanidānavibhāvanasappāyaparicchedato vitthāro. Na ca tāva cariyānukūlaṃ kammaṭṭhānaṃ sabbākārena āvikataṃ. Tañhi anantarassa mātikāpadassa vitthāre sayameva āvibhavissati.

其余者，与为贪行者所说相同。此为于寻行者之适宜法。此乃于“适合自己性情”(attano cariyānukūla)句中，就所说诸性情，从差别、因缘、阐明、适宜之章而作的广说。然适合性情的业处，尚未以一切行相完全揭示。彼将于其次的母句之广说中自然显现。

Cattālīsakammaṭṭhānavaṇṇanā

四十业处释义

47. Tasmā yaṃ vuttaṃ cattālīsāya kammaṭṭhānesu aññataraṃ kammaṭṭhānaṃ gahetvāti ettha saṅkhātaniddesato, upacārappanāvahato, jhānappabhedato, samatikkamato, vaḍḍhanāvaḍḍhanato, ārammaṇato, bhūmito, gahaṇato, paccayato, cariyānukūlatoti imehi tāva dasahākārehi kammaṭṭhānavinicchayo veditabbo.

47. 因此，关于“于四十业处中选取一个业处”这句话，应当从这十个方面来了解业处的抉择：即从数量的解释，从能引生近行定与安止定，从禅的差别，从超越，从增长与不增长，从所缘，从地，从执取，从缘，以及从适合的行性。

Tattha [Pg.107] saṅkhātaniddesatoti cattālīsāya kammaṭṭhānesūti hi vuttaṃ, tatrimāni cattālīsa kammaṭṭhānāni dasa kasiṇā, dasa asubhā, dasa anussatiyo, cattāro brahmavihārā, cattāro āruppā, ekā saññā, ekaṃ vavatthānanti.

其中，关于数量的解释：诚如所言“于四十业处中”，此即是四十种业处：十遍、十不净、十随念、四梵住、四无色、一想、一分别。

Tattha pathavīkasiṇaṃ, āpokasiṇaṃ, tejokasiṇaṃ, vāyokasiṇaṃ, nīlakasiṇaṃ, pītakasiṇaṃ, lohitakasiṇaṃ, odātakasiṇaṃ, ālokakasiṇaṃ, paricchinnākāsakasiṇanti ime dasa kasiṇā.

其中，地遍、水遍、火遍、风遍、青遍、黄遍、赤遍、白遍、光明遍、限定虚空遍，此为十遍。

Uddhumātakaṃ, vinīlakaṃ, vipubbakaṃ, vicchiddakaṃ, vikkhāyitakaṃ, vikkhittakaṃ, hatavikkhittakaṃ, lohitakaṃ, puḷuvakaṃ, aṭṭhikanti ime dasa asubhā.

肿胀相、青瘀相、脓烂相、断坏相、食残相、散乱相、斩斫离散相、血涂相、虫聚相、骸骨相，此为十不净。

Buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati, maraṇānussati, kāyagatāsati, ānāpānassati, upasamānussatīti imā dasa anussatiyo.

佛随念、法随念、僧随念、戒随念、舍随念、天随念、死随念、身至念、入出息念、寂静随念，此为十随念。

Mettā, karuṇā, muditā, upekkhāti ime cattāro brahmavihārā.

慈、悲、喜、舍，此为四梵住。

Ākāsānañcāyatanaṃ, viññāṇañcāyatanaṃ, ākiñcaññāyatanaṃ, nevasaññānāsaññāyatananti ime cattāro āruppā. Āhāre paṭikūlasaññā ekā saññā. Catudhātuvavatthānaṃ ekaṃ vavatthānanti evaṃ saṅkhātaniddesato vinicchayo veditabbo.

空无边处、识无边处、无所有处、非想非非想处，此为四无色。于食厌逆想为一想。四界分别为一分别。应如是依数量的解释而知抉择。

Upacārappanāvahatoti ṭhapetvā kāyagatāsatiñca ānāpānassatiñca avasesā aṭṭha anussatiyo, āhāre paṭikūlasaññā, catudhātuvavatthānanti imāneva hettha dasakammaṭṭhānāni upacāravahāni. Sesāni appanāvahāni. Evaṃ upacārappanāvahato.

从能引生近行与安止而言：除了身至念和入出息念，其余八随念、于食厌逆想、四界分别，这十种业处仅能引生近行。其余的则能引生安止。此即依能引生近行与安止的抉择。

Jhānappabhedatoti appanāvahesu cettha ānāpānassatiyā saddhiṃ dasa kasiṇā catukkajjhānikā honti. Kāyagatāsatiyā saddhiṃ dasa asubhā paṭhamajjhānikā. Purimā tayo brahmavihārā tikajjhānikā. Catutthabrahmavihāro cattāro ca āruppā catutthajjhānikāti evaṃ jhānappabhedato.

依禅的差别而言：于此诸安止业处中，入出息念与十遍可得四禅；身至念与十不净为初禅（法门）；前三梵住可得三禅；第四梵住与四无色为第四禅（法门）。如是为依禅的差别抉择。

Samatikkamatoti dve samatikkamā aṅgasamatikkamo ca ārammaṇasamatikkamo ca. Tattha sabbesupi tikacatukkajjhānikesu kammaṭṭhānesu aṅgasamatikkamo [Pg.108] hoti vitakkavicārādīni jhānaṅgāni samatikkamitvā tesvevārammaṇesu dutiyajjhānādīnaṃ pattabbato. Tathā catutthabrahmavihāre. Sopi hi mettādīnaṃyeva ārammaṇe somanassaṃ samatikkamitvā pattabboti. Catūsu pana āruppesu ārammaṇasamatikkamo hoti. Purimesu hi navasu kasiṇesu aññataraṃ samatikkamitvā ākāsānañcāyatanaṃ pattabbaṃ. Ākāsādīni ca samatikkamitvā viññāṇañcāyatanādīni. Sesesu samatikkamo natthīti evaṃ samatikkamato.

依超越而言，超越有两种：禅支的超越与所缘的超越。于所有三禅或四禅的业处中，因超越寻、伺等禅支，于同一所缘上证得第二禅等，故为禅支的超越。同样，于第四梵住中，亦是在慈等所缘上超越喜而证得。然而，于四无色中，则为所缘的超越：因须超越前九遍之一，方能证得空无边处；并超越空等，方能证得识无边处等。于其余诸业处中，则无超越。如是为依超越而抉择。

Vaḍḍhanāvaḍḍhanatoti imesu cattālīsāya kammaṭṭhānesu dasa kasiṇāneva vaḍḍhetabbāni. Yattakañhi okāsaṃ kasiṇena pharati, tadabbhantare dibbāya sotadhātuyā saddaṃ sotuṃ dibbena cakkhunā rūpāni passituṃ parasattānañca cetasā cittamaññātuṃ samattho hoti. Kāyagatāsati pana asubhāni ca na vaḍḍhetabbāni. Kasmā? Okāsena paricchinnattā ānisaṃsābhāvā ca. Sā ca nesaṃ okāsena paricchinnatā bhāvanānaye āvibhavissati. Tesu pana vaḍḍhitesu kuṇaparāsiyeva vaḍḍhati, na koci ānisaṃso atthi. Vuttampi cetaṃ sopākapañhābyākaraṇe, ‘‘vibhūtā bhagavā rūpasaññā avibhūtā aṭṭhikasaññā’’ti. Tatra hi nimittavaḍḍhanavasena rūpasaññā vibhūtāti vuttā. Aṭṭhikasaññā avaḍḍhanavasena avibhūtāti vuttā.

关于增广与不增广：于此四十业处中，唯十遍处应当增广。因为凡遍处所遍及之处，于其阿邦答勒，即能以天耳界听闻声音，以天眼看见诸色，并以心了知他有情之心。然而，身至念与诸不净则不应增广。为何？因其范围有限且无利益故。其范围有限这一点，将于修习法中显现。再者，若增广此等业处，只会增长腐尸堆，无有任何利益。于《苏帕迦问答》中亦如是说：“世尊，色想是显现的，骨想是不显现的。”于彼，乃因增广似相，故说色想为“显现”；因不增广，故说骨想为“不显现”。

Yaṃ panetaṃ ‘‘kevalaṃ aṭṭhisaññāya, apharī pathaviṃ ima’’nti (theragā. 18) vuttaṃ, taṃ lābhissa sato upaṭṭhānākāravasena vuttaṃ. Yatheva hi dhammāsokakāle karavīkasakuṇo samantā ādāsabhittīsu attano chāyaṃ disvā sabbadisāsu karavīkasaññī hutvā madhuraṃ giraṃ nicchāresi, evaṃ theropi aṭṭhikasaññāya lābhittā sabbadisāsu upaṭṭhitaṃ nimittaṃ passanto kevalāpi pathavī aṭṭhikabharitāti cintesīti.

至于所说的“仅以骨想，遍满此大地”（长老偈 18），此乃就获得者而言，是依现起的方式而说。犹如于法阿育时期，迦罗毗迦鸟(karavīka)于四周镜墙中见己身影，以为诸方皆是迦罗毗迦鸟，遂发妙音；如是，长老亦因获得骨想，见诸方所现起的相，便思惟：“整个大地皆为骨骸所充满。”

Yadi evaṃ yā asubhajjhānānaṃ appamāṇārammaṇatā vuttā, sā virujjhatīti. Sā ca na virujjhati. Ekacco hi uddhumātake vā aṭṭhike vā mahante nimittaṃ gaṇhāti. Ekacco appake. Iminā pariyāyena ekaccassa parittārammaṇaṃ jhānaṃ hoti. Ekaccassa appamāṇārammaṇanti. Yo vā etaṃ vaḍḍhane ādīnavaṃ apassanto vaḍḍheti. Taṃ sandhāya ‘‘appamāṇārammaṇa’’nti vuttaṃ. Ānisaṃsābhāvā pana na vaḍḍhetabbānīti.

若如是，则与所说不净禅之无量所缘性相违。然不相违。何以故？有人于肿胀相或骨相中取大相，有人取小相。以此方式，某些人得有限所缘禅，某些人得无量所缘禅。或有人不见增广之过患而增广之，针对此人而说“无量所缘”。然因无利益，故不应增广。

Yathā [Pg.109] ca etāni, evaṃ sesānipi na vaḍḍhetabbāni. Kasmā? Tesu hi ānāpānanimittaṃ tāva vaḍḍhayato vātarāsiyeva vaḍḍhati, okāsena ca paricchinnaṃ. Iti sādīnavattā okāsena ca paricchinnattā na vaḍḍhetabbaṃ. Brahmavihārā sattārammaṇā, tesaṃ nimittaṃ vaḍḍhayato sattarāsiyeva vaḍḍheyya, na ca tena attho atthi, tasmā tampi na vaḍḍhetabbaṃ. Yaṃ pana vuttaṃ ‘‘mettāsahagatena cetasā ekaṃ disaṃ pharitvā’’ti (dī. ni. 1.556) ādi, taṃ pariggahavaseneva vuttaṃ. Ekāvāsadviāvāsādinā hi anukkamena ekissā disāya satte pariggahetvā bhāvento ekaṃ disaṃ pharitvāti vutto. Na nimittaṃ vaḍḍhento. Paṭibhāganimittameva cettha natthi. Yadayaṃ vaḍḍheyya, parittaappamāṇārammaṇatāpettha pariggahavaseneva veditabbā. Āruppārammaṇesupi ākāsaṃ kasiṇugghāṭimattā. Tañhi kasiṇāpagamavaseneva manasi kātabbaṃ. Tato paraṃ vaḍḍhayatopi na kiñci hoti. Viññāṇaṃ sabhāvadhammattā. Na hi sakkā sabhāvadhammaṃ vaḍḍhetuṃ. Viññāṇāpagamo viññāṇassa abhāvamattattā. Nevasaññānāsaññāyatanārammaṇaṃ sabhāvadhammattāyeva na vaḍḍhetabbaṃ. Sesāni animittattā. Paṭibhāganimittañhi vaḍḍhetabbaṃ nāma bhaveyya. Buddhānussatiādīnañca neva paṭibhāganimittaṃ ārammaṇaṃ hoti, tasmā taṃ na vaḍḍhetabbanti evaṃ vaḍḍhanāvaḍḍhanato.

正如这些（不净业处），其余的业处也不应增长。为何？在这些业处中，首先，对于增长安般念之相的禅修者，增长的只是风聚，并且它为处所所限。因此，由于有过患且为处所所限，故不应增长。梵住以有情为所缘，若增长其相，增长的只是有情之聚，而此并无实益，是故彼亦不应增长。至于所说的“以俱行慈之心遍满一方”等，此是依摄取而说。因为次第地摄取一个住处、两个住处等一方的有情而修习者，被称为“遍满一方”，而非增长其相。而且，在此并无禅修者可以增长的似相。在此，（梵住的）有限所缘与无量所缘，也应只通过摄取的方式来理解。在无色所缘中，空（无边处）只是撤除遍相而已。因为应只依遍相的离去而作意于它。于此之上再增长，亦无任何结果。（识无边处的所缘——）识，因为是自性法（故不应增长）。自性法确实是无法增长的。识的超越（即无所有处），因为只是识的不存在而已。非想非非想处之所缘，也正是因为是自性法而不应增长。其余（佛随念等）业处，因无似相故（不应增长）。因为堪称应增长者，当为似相。而佛随念等的所缘并非似相，是故不应增长。如是，应知关于增长与不增长的决择。

Ārammaṇatoti imesu ca cattālīsāya kammaṭṭhānesu dasakasiṇā, dasaasubhā, ānāpānassati, kāyagatāsatīti imāni dvāvīsatipaṭibhāganimittārammaṇāni. Sesāni na paṭibhāganimittārammaṇāni. Tathā dasasu anussatīsu ṭhapetvā ānāpānassatiñca kāyagatāsatiñca avasesā aṭṭha anussatiyo, āhāre paṭikūlasaññā, catudhātuvavatthānaṃ, viññāṇañcāyatanaṃ, nevasaññānāsaññāyatananti imāni dvādasa sabhāvadhammārammaṇāni. Dasa kasiṇā, dasa asubhā, ānāpānassati, kāyagatāsatīti imāni dvāvīsati nimittārammaṇāni. Sesāni cha na vattabbārammaṇāni. Tathā vipubbakaṃ, lohitakaṃ, puḷuvakaṃ, ānāpānassati, āpokasiṇaṃ, tejokasiṇaṃ, vāyokasiṇaṃ, yañca ālokakasiṇe sūriyādīnaṃ obhāsamaṇḍalārammaṇanti imāni aṭṭha calitārammaṇāni, tāni ca kho pubbabhāge, paṭibhāgaṃ pana sannisinnameva hoti. Sesāni na calitārammaṇānīti evaṃ ārammaṇato.

依所缘：于此四十业处中，十遍、十不净、入出息念、身至念，此二十二种以似相为所缘。其余非以似相为所缘。又，于十随念中，除去入出息念与身至念，其余八随念、食厌想、四界分别、识无边处、非想非非想处，此十二种以自性法为所缘。十遍、十不净、入出息念、身至念，此二十二种以相为所缘。其余六种，其所缘不可言说。又，脓烂相、血涂相、虫啖相、入出息念、水遍、火遍、风遍，以及光明遍中以太阳等光环为所缘者，此八种为动摇所缘。然彼等仅于前分动摇，似相则完全静止。其余非动摇所缘。如是为依所缘的分别。

Bhūmitoti [Pg.110] ettha ca dasa asubhā, kāyagatāsati, āhāre paṭikūlasaññāti imāni dvādasa devesu nappavattanti. Tāni dvādasa, ānāpānassati cāti imāni terasa brahmaloke nappavattanti. Arūpabhave pana ṭhapetvā cattāro āruppe aññaṃ nappavattati. Manussesu sabbānipi pavattantīti evaṃ bhūmito.

依地：于此，十不净、身至念、食厌想，此十二种业处于欲界天不生起。彼十二种及入出息念，此十三种业处于梵天界不生起。于无色有，除四无色业处外，其他业处皆不生起。于人间，则一切业处皆得生起。如是为依地的分别。

Gahaṇatoti diṭṭhaphuṭṭhasutaggahaṇatopettha vinicchayo veditabbo. Tatra ṭhapetvā vāyokasiṇaṃ sesā nava kasiṇā, dasa asubhāti imāni ekūnavīsati diṭṭhena gahetabbāni. Pubbabhāge cakkhunā oloketvā nimittaṃ nesaṃ gahetabbanti attho. Kāyagatāsatiyaṃ tacapañcakaṃ diṭṭhena, sesaṃ sutenāti evaṃ tassā ārammaṇaṃ diṭṭhasutena gahetabbaṃ. Ānāpānassati phuṭṭhena, vāyokasiṇaṃ diṭṭhaphuṭṭhena, sesāni aṭṭhārasa sutena gahetabbāni. Upekkhābrahmavihāro, cattāro āruppāti imāni cettha na ādikammikena gahetabbāni. Sesāni pañcatiṃsa gahetabbānīti evaṃ gahaṇato.

以取则：于此，当知依见、触、闻而取的抉择。其中，除去风遍，其余九遍与十不净，这十九种当以所见而取。其义为：在前期以眼观察后，当取其相。身至念中，皮五法以所见而取，其余以所闻而取；如是，其所缘当以所见与所闻而取。入出息念以所触而取，风遍以所见与所触而取，其余十八种当以所闻而取。于此，舍梵住与四无色，初修者不应取之；其余三十五种则应取。如是为以取则。

Paccayatoti imesu pana kammaṭṭhānesu ṭhapetvā ākāsakasiṇaṃ sesā nava kasiṇā āruppānaṃ paccayā honti, dasa kasiṇā abhiññānaṃ, tayo brahmavihārā catutthabrahmavihārassa, heṭṭhimaṃ heṭṭhimaṃ āruppaṃ uparimassa uparimassa, nevasaññānāsaññāyatanaṃ nirodhasamāpattiyā, sabbānipi sukhavihāravipassanābhavasampattīnanti evaṃ paccayato.

以缘则：于此诸业处中，除去空遍，其余九遍是无色（定）之缘；十遍是诸神通之缘；前三梵住是第四梵住之缘；下下无色是上上无色之缘；非想非非想处是灭尽定之缘；一切（业处）亦是乐住、观与有成就之缘。如是为以缘则。

Cariyānukūlatoti cariyānaṃ anukūlatopettha vinicchayo veditabbo. Seyyathidaṃ – rāgacaritassa tāva ettha dasa asubhā, kāyagatāsatīti ekādasa kammaṭṭhānāni anukūlāni. Dosacaritassa cattāro brahmavihārā, cattāri vaṇṇakasiṇānīti aṭṭha. Mohacaritassa, vitakkacaritassa ca ekaṃ ānāpānassati kammaṭṭhānameva. Saddhācaritassa purimā cha anussatiyo. Buddhicaritassa maraṇassati, upasamānussati, catudhātuvavatthānaṃ, āhāre paṭikūlasaññāti cattāri. Sesakasiṇāni, cattāro ca āruppā sabbacaritānaṃ anukūlāni. Kasiṇesu ca yaṃkiñci parittaṃ vitakkacaritassa, appamāṇaṃ mohacaritassāti.

以行相适应则：于此，当知依诸行相而适应的抉择。即：于贪行者，十不净与身至念，此十一种业处是适宜的；于嗔行者，四梵住与四色遍，此八种是适宜的；于痴行者与寻行者，唯有入出息念一业处是适宜的；于信行者，前六随念是适宜的；于慧行者，死随念、寂静随念、四界分别、食厌想，此四种是适宜的。其余诸遍与四无色，则与一切行相者皆适宜。于诸遍中，任何小的（遍）与寻行者适宜，无量的（遍）与痴行者适宜。

Evamettha [Pg.111] cariyānukūlato vinicchayo veditabboti sabbañcetaṃ ujuvipaccanīkavasena ca atisappāyavasena ca vuttaṃ. Rāgādīnaṃ pana avikkhambhikā saddhādīnaṃ vā anupakārā kusalabhāvanā nāma natthi. Vuttampi cetaṃ meghiyasutte –

如是，于此当知依行仪随适而作决择。又，此一切皆是依直接对治及极为适宜的方式而说。然而，于贪等不能镇伏，或于信等无所助益之所谓善修习，实不存在。此亦于《梅吉亚经》中说——

‘‘Cattāro dhammā uttari bhāvetabbā. Asubhā bhāvetabbā rāgassa pahānāya. Mettā bhāvetabbā byāpādassa pahānāya. Ānāpānassati bhāvetabbā vitakkupacchedāya. Aniccasaññā bhāvetabbā asmimānasamugghātāyā’’ti.

“有四法应更向上修习：为断除贪，当修不净；为断除瞋，当修慈心；为断绝诸寻，当修入出息念；为根除我慢，当修无常想。”

Rāhulasuttepi ‘‘mettaṃ, rāhula, bhāvanaṃ bhāvehī’’tiādinā (ma. ni. 2.120) nayena ekasseva satta kammaṭṭhānāni vuttāni. Tasmā vacanamatte abhinivesaṃ akatvā sabbattha adhippāyo pariyesitabboti ayaṃ kammaṭṭhānaṃ gahetvāti ettha kammaṭṭhānakathā vinicchayo.

于《罗睺罗经》中，亦以“罗睺罗，当修慈心修习”等方式，为一人宣说了七种业处。是故，不应仅执着于言说，当于一切处探求其意趣。此即于“已取业处”一句中，关于业处之论的决择。

48. Gahetvāti imassa pana padassa ayamatthadīpanā. ‘‘Tena yoginā kammaṭṭhānadāyakaṃ kalyāṇamittaṃ upasaṅkamitvā’’ti ettha vuttanayeneva vuttappakāraṃ kalyāṇamittaṃ upasaṅkamitvā buddhassa vā bhagavato ācariyassa vā attānaṃ niyyātetvā sampannajjhāsayena sampannādhimuttinā ca hutvā kammaṭṭhānaṃ yācitabbaṃ.

48. 又，于“已取”(gahetvā)一词，此为义释：当依“彼瑜伽行者亲近传授业处之善友”一节中所说之方式，亲近如是所说之善友，将自身交付于世尊佛陀或阿阇梨，具足意乐与胜解，而请求业处。

Tatra ‘‘imāhaṃ bhagavā attabhāvaṃ tumhākaṃ pariccajāmī’’ti evaṃ buddhassa bhagavato attā niyyātetabbo. Evañhi aniyyātetvā pantesu senāsanesu viharanto bheravārammaṇe āpāthamāgate santhambhituṃ asakkonto gāmantaṃ osaritvā gihīhi saṃsaṭṭho hutvā anesanaṃ āpajjitvā anayabyasanaṃ pāpuṇeyya. Niyyātitattabhāvassa panassa bheravārammaṇe āpāthamāgatepi bhayaṃ na uppajjati. ‘‘Nanu tayā, paṇḍita, purimameva attā buddhānaṃ niyyātito’’ti paccavekkhato panassa somanassameva uppajjati. Yathā hi purisassa uttamaṃ kāsikavatthaṃ bhaveyya, tassa tasmiṃ mūsikāya vā kīṭehi vā khādite uppajjeyya domanassaṃ[Pg.112]. Sace pana taṃ acīvarakassa bhikkhuno dadeyya, athassa taṃ tena bhikkhunā khaṇḍākhaṇḍaṃ kariyamānaṃ disvāpi somanassameva uppajjeyya. Evaṃsampadamidaṃ veditabbaṃ.

于此，当如是向佛陀世尊奉献自身：“世尊，我将此身奉献给您们。”若不如此奉献，住于偏僻住处时，当恐怖的所缘现前，无法镇定，则会退到村边，与在家人混杂，陷入不如法的谋求而遭遇不幸与毁灭。然而，对已奉献自身者而言，即使恐怖的所缘现前，亦不生恐惧。当他省思：“智者，你不是先前就已将自身奉献给诸佛了吗？”那时，他唯生喜悦。譬如，某人有一件上等的迦尸衣，若被老鼠或虫子咬坏，他会生起忧恼。但若他将此衣布施给一位缺衣的比丘，那么即使看见那位比丘将衣布剪成碎片，他也唯生喜悦。当知此事之成就亦复如是。

Ācariyassa niyyātentenāpi ‘‘imāhaṃ, bhante, attabhāvaṃ tumhākaṃ pariccajāmī’’ti vattabbaṃ. Evaṃ aniyyātitattabhāvo hi atajjanīyo vā hoti, dubbaco vā anovādakaro, yenakāmaṃgamo vā ācariyaṃ anāpucchāva yatthicchati, tattha gantā, tamenaṃ ācariyo āmisena vā dhammena vā na saṅgaṇhāti, gūḷhaṃ ganthaṃ na sikkhāpeti. So imaṃ duvidhaṃ saṅgahaṃ alabhanto sāsane patiṭṭhaṃ na labhati, nacirasseva dussīlyaṃ vā gihibhāvaṃ vā pāpuṇāti. Niyyātitattabhāvo pana neva atajjanīyo hoti, na yenakāmaṃgamo, suvaco ācariyāyattavuttiyeva hoti. So ācariyato duvidhaṃ saṅgahaṃ labhanto sāsane vuḍḍhiṃ virūḷhiṃ vepullaṃ pāpuṇāti cūḷapiṇḍapātikatissattherassa antevāsikā viya.

向阿阇梨奉献者亦当说：“尊者，我将此身奉献给您们。”未奉献自身者，或不可呵责，或难教导而不听从教诫，或不禀告阿阇梨便随欲而去，想去哪里就去哪里。阿阇梨便不以资具或法摄受他，也不教导他深奥的典籍。他得不到这两种摄受，便无法在教法中稳固，不久即会毁坏戒行或还俗。然而，已奉献自身者，则非不可呵责，亦不随欲而去，而是易教导，其行住唯依止于阿阇梨。他从阿阇梨处得到两种摄受，便能在教法中达到增长、发展与兴盛，犹如小乞食帝须长老（Cūḷapiṇḍapātikatissa Thera）的弟子们。

Therassa kira santikaṃ tayo bhikkhū āgamaṃsu. Tesu eko ‘‘ahaṃ, bhante, tumhākamatthāyā’’ti vutte sataporise papāte patituṃ ussaheyyanti āha. Dutiyo ‘‘ahaṃ, bhante, tumhākamatthāyā’’ti vutte imaṃ attabhāvaṃ paṇhito paṭṭhāya pāsāṇapiṭṭhe ghaṃsento niravasesaṃ khepetuṃ ussaheyyanti āha. Tatiyo ‘‘ahaṃ, bhante, tumhākamatthāyā’’ti vutte assāsapassāse uparundhitvā kālakiriyaṃ kātuṃ ussaheyyanti āha. Thero bhabbāvatime bhikkhūti kammaṭṭhānaṃ kathesi. Te tassa ovāde ṭhatvā tayopi arahattaṃ pāpuṇiṃsūti ayamānisaṃso attaniyyātane. Tena vuttaṃ ‘‘buddhassa vā bhagavato ācariyassa vā attānaṃ niyyātetvā’’ti.

据说有三位比丘来到长老处。其中一位说：“尊者，若说是为了您，我敢从百人深的悬崖坠落。”第二位说：“尊者，若说是为了您，我敢从脚跟开始，在石板上摩擦此身，直至完全耗尽。”第三位说：“尊者，若说是为了您，我敢停止出入息，直至命终。”长老心想：“这些比丘真是堪能者！”便为他们讲授业处。他们三位遵从他的教诫，皆证得阿罗汉果。此即奉献自身的利益。是故说：“将自身奉献予佛陀世尊或阿阇梨。”

49. Sampannajjhāsayena sampannādhimuttinā ca hutvāti ettha pana tena yoginā alobhādīnaṃ vasena chahākārehi sampannajjhāsayena bhavitabbaṃ. Evaṃ sampannajjhāsayo hi tissannaṃ bodhīnaṃ aññataraṃ pāpuṇāti. Yathāha, ‘‘cha ajjhāsayā bodhisattānaṃ bodhiparipākāya saṃvattanti, alobhajjhāsayā ca bodhisattā lobhe dosadassāvino, adosajjhāsayā [Pg.113] ca bodhisattā dose dosadassāvino, amohajjhāsayā ca bodhisattā mohe dosadassāvino, nekkhammajjhāsayā ca bodhisattā gharāvāse dosadassāvino, pavivekajjhāsayā ca bodhisattā saṅgaṇikāya dosadassāvino, nissaraṇajjhāsayā ca bodhisattā sabbabhavagatīsu dosadassāvino’’ti. Ye hi keci atītānāgatapaccuppannā sotāpannasakadāgāmianāgāmikhīṇāsavapaccekabuddhasammāsambuddhā, sabbe te imeheva chahākārehi attanā attanā pattabbaṃ visesaṃ pattā. Tasmā imehi chahākārehi sampannajjhāsayena bhavitabbaṃ. Tadadhimuttatāya pana adhimuttisampannena bhavitabbaṃ. Samādhādhimuttena samādhigarukena samādhipabbhārena, nibbānādhimuttena nibbānagarukena nibbānapabbhārena ca bhavitabbanti attho.

49. 于“具足意向与具足胜解而住”中，彼瑜伽行者应以无贪等六种方式具足意向。确实，如是具足意向者，能证得三种菩提中的任何一种。如言：“六种意向为菩萨们的菩提成熟而转起：有无贪意向的菩萨，于贪见为过患；有无瞋意向的菩萨，于瞋见为过患；有无痴意向的菩萨，于痴见为过患；有出离意向的菩萨，于在家生活见为过患；有远离意向的菩萨，于交际见为过患；有出世意向的菩萨，于一切有与趣见为过患。”确实，任何过去、未来、现在的须陀洹、斯陀含、阿那含、漏尽者、独觉、正自觉者，所有他们都正是以此六种方式，各自达到了所应达到的殊胜境界。是故，当以此六种方式具足意向。再者，应以彼胜解而具足胜解。此即是说，应胜解于定、尊重定、倾向于定，并胜解于涅槃、尊重涅槃、倾向于涅槃。

50. Evaṃ sampannajjhāsayādhimuttino panassa kammaṭṭhānaṃ yācato cetopariyañāṇalābhinā ācariyena cittācāraṃ oloketvā cariyā jānitabbā. Itarena kiṃ caritosi? Ke vā te dhammā bahulaṃ samudācaranti? Kiṃ vā te manasikaroto phāsu hoti? Katarasmiṃ vā te kammaṭṭhāne cittaṃ namatīti evamādīhi nayehi pucchitvā jānitabbā. Evaṃ ñatvā cariyānukūlaṃ kammaṭṭhānaṃ kathetabbaṃ.

50. 再者，对于这样具足意向与胜解而请求业处的人，已得他心智的阿阇黎，应观察其心行以了知其行。其他阿阇黎则应通过提问来了解，例如：“你是什么行？哪些法在你心中频繁现行？作意什么时你感到安适？你的心倾向于哪一种业处？”如此这般询问并了知其行后，应为他说示适合其行的业处。

Kathentena ca tividhena kathetabbaṃ. Pakatiyā uggahitakammaṭṭhānassa ekaṃ dve nisajjāni sajjhāyaṃ kāretvā dātabbaṃ. Santike vasantassa āgatāgatakkhaṇe kathetabbaṃ. Uggahetvā aññatra gantukāmassa nātisaṃkhittaṃ nātivitthārikaṃ katvā kathetabbaṃ.

说法者亦应以三事而说：一、对曾学过业处者，令其诵习一两坐后，即应给予。二、对住于近处者，于其来时皆应为说。三、对学已欲往他处者，应作不过略亦不过详而说。

Tattha pathavīkasiṇaṃ tāva kathentena cattāro kasiṇadosā, kasiṇakaraṇaṃ, katassa bhāvanānayo, duvidhaṃ nimittaṃ, duvidho samādhi, sattavidhaṃ sappāyāsappāyaṃ, dasavidhaṃ appanākosallaṃ, vīriyasamatā, appanāvidhānanti ime nava ākārā kathetabbā. Sesakammaṭṭhānesupi tassa tassa anurūpaṃ kathetabbaṃ. Taṃ sabbaṃ tesaṃ bhāvanāvidhāne āvibhavissati.

于此，先说地遍时，说法者应说此九事：四种遍之过、作遍法、已作遍之修习法、二种相、二种定、七种适不适宜、十种安止善巧、精进平等、安止规定。于其余诸业处，亦应随其相应而说。彼等一切，将于其修习规定中显现。

Evaṃ kathiyamāne pana kammaṭṭhāne tena yoginā nimittaṃ gahetvā sotabbaṃ. Nimittaṃ gahetvāti idaṃ heṭṭhimapadaṃ, idaṃ uparimapadaṃ, ayamassa attho[Pg.114], ayamadhippāyo, idamopammanti evaṃ taṃ taṃ ākāraṃ upanibandhitvāti attho. Evaṃ nimittaṃ gahetvā sakkaccaṃ suṇantena hi kammaṭṭhānaṃ suggahitaṃ hoti. Athassa taṃ nissāya visesādhigamo sampajjati, na itarassāti ayaṃ gahetvāti imassa padassa atthaparidīpanā.

复次，如是说业处时，彼瑜伽行者应取相而听。所谓“取相”者，义即“此是下文，此是上文，此是其义，此是其意趣，此是其譬喻”，如是连结彼彼行相。是故，如是取相、恭敬而听者，其业处为善取。其后，彼依此而成就殊胜之证悟，非为余人。此为“取”一词之义理阐明。

Ettāvatā kalyāṇamittaṃ upasaṅkamitvā attano cariyānukūlaṃ cattālīsāya kammaṭṭhānesu aññataraṃ kammaṭṭhānaṃ gahetvāti imāni padāni sabbākārena vitthāritāni hontīti.

至此，“亲近善友，于四十业处中，取一适合自己性行之业处”，此等文句已由一切行相详尽解释。

Iti sādhujanapāmojjatthāya kate visuddhimagge

为令善人喜悦而作之《清净道论》

Samādhibhāvanādhikāre

定修习品

Kammaṭṭhānaggahaṇaniddeso nāma

业处之取的解释

Tatiyo paricchedo.

第三章

4. Pathavīkasiṇaniddeso

4. 地遍的解释

51. Idāni [Pg.115] yaṃ vuttaṃ ‘‘samādhibhāvanāya ananurūpaṃ vihāraṃ pahāya anurūpe vihāre viharantenā’’ti ettha yassa tāvācariyena saddhiṃ ekavihāre vasato phāsu hoti, tena tattheva kammaṭṭhānaṃ parisodhentena vasitabbaṃ. Sace tattha phāsu na hoti, yo añño gāvute vā aḍḍhayojane vā yojanamattepi vā sappāyo vihāro hoti, tattha vasitabbaṃ. Evañhi sati kammaṭṭhānassa kismiñcideva ṭhāne sandehe vā satisammose vā jāte kālasseva vihāre vattaṃ katvā antarāmagge piṇḍāya caritvā bhattakiccapariyosāneyeva ācariyassa vasanaṭṭhānaṃ gantvā taṃdivasamācariyassa santike kammaṭṭhānaṃ sodhetvā dutiyadivase ācariyaṃ vanditvā nikkhamitvā antarāmagge piṇḍāya caritvā akilamantoyeva attano vasanaṭṭhānaṃ āgantuṃ sakkhissati. Yo pana yojanappamāṇepi phāsukaṭṭhānaṃ na labhati, tena kammaṭṭhāne sabbaṃ gaṇṭhiṭṭhānaṃ chinditvā suvisuddhaṃ āvajjanapaṭibaddhaṃ kammaṭṭhānaṃ katvā dūrampi gantvā samādhibhāvanāya ananurūpaṃ vihāraṃ pahāya anurūpe vihāre vihātabbaṃ.

51. 现在，关于所说的“舍弃不适合修习定的住处，当于适宜的住处安住”：于此，若有与阿阇黎同住一寺而感到便利者，他即应于彼处净化业处而住。若于彼处不便利，则应于一伽浮陀、半由旬或一由旬左右，另觅其他适宜的住处而住。因为如此，当其业处于某处生起疑惑或忘失时，他即可清晨在住处做完义务，于途中行乞，食毕即前往阿阇黎的住处，于当日在阿阇黎跟前净化业处，次日顶礼阿阇黎后离去，于途中行乞，无有疲劳地返回自己的住处。然而，若有人于一由旬的范围内亦不得便利之处，他则应断除业处中所有难解之处，使业处极为清净，与作意连结，纵使远行，亦应舍弃不适合修习定的住处，当于适宜的住处安住。

Ananurūpavihāro

不适宜的住处

52. Tattha ananurūpo nāma aṭṭhārasannaṃ dosānaṃ aññatarena samannāgato. Tatrime aṭṭhārasa dosā – mahattaṃ, navattaṃ, jiṇṇattaṃ, panthanissitattaṃ, soṇḍī, paṇṇaṃ, pupphaṃ, phalaṃ, patthanīyatā, nagarasannissitatā, dārusannissitatā, khettasannissitatā, visabhāgānaṃ puggalānaṃ atthitā, paṭṭanasannissitatā, paccantasannissitatā, rajjasīmasannissitatā, asappāyatā, kalyāṇamittānaṃ alābhoti imesaṃ aṭṭhārasannaṃ dosānaṃ aññatarena dosena samannāgato ananurūpo nāma. Na tattha vihātabbaṃ.

52. 于此，所谓不适宜，即指具备十八种过失之一。此即十八种过失：巨大、崭新、老旧、临近道路、有池塘、多蔬菜、多花卉、多果树、为人所希求、临近城市、临近林木、临近田地、有不相容之人、临近港口、临近边地、临近国界、不适宜，以及不得善友。具备此十八种过失中任一过失者，即名不适宜，不应住于彼处。

Kasmā? Mahāvihāre tāva bahū nānāchandā sannipatanti, te aññamaññaṃ paṭiviruddhatāya vattaṃ na karonti. Bodhiyaṅgaṇādīni asammaṭṭhāneva honti. Anupaṭṭhāpitaṃ pānīyaṃ paribhojanīyaṃ. Tatrāyaṃ gocaragāme piṇḍāya [Pg.116] carissāmīti pattacīvaramādāya nikkhanto sace passati vattaṃ vā akataṃ pānīyaghaṭaṃ vā rittaṃ, athānena vattaṃ kātabbaṃ hoti, pānīyaṃ upaṭṭhāpetabbaṃ. Akaronto vattabhede dukkaṭaṃ āpajjati. Karontassa kālo atikkamati, atidivā paviṭṭho niṭṭhitāya bhikkhāya kiñci na labhati. Paṭisallānagatopi sāmaṇeradaharabhikkhūnaṃ uccāsaddena saṅghakammehi ca vikkhipati. Yattha pana sabbaṃ vattaṃ katameva hoti, avasesāpi ca saṅghaṭṭanā natthi. Evarūpe mahāvihārepi vihātabbaṃ.

为何？于大寺(Mahāvihāra)中，聚集了许多意欲各异者，他们因彼此对立而不履行义务(vatta)。菩提树园(Bodhiyaṅgaṇa)等处未被打扫，饮用水和生活用水也未被备妥。于此，（某位瑜伽士）想：“我将到行乞村中乞食。”他取了衣钵(pattacīvara)出门，若看见义务未被履行，或水缸是空的，那么他便应履行此义务，备妥饮用水。若不履行，则因毁坏义务而得恶作(dukkaṭa)罪。若履行，则时间流逝，日高方入（村），因乞食已终(niṭṭhita)而一无所获。即便独处禅修，也因沙弥(sāmaṇera)与年轻比丘们的高声，以及僧团的事务而心乱。反之，若于某处，一切义务皆已履行，亦无其余的冲突，如是之大寺亦可居住。

Navavihāre bahu navakammaṃ hoti, akarontaṃ ujjhāyanti. Yattha pana bhikkhū evaṃ vadanti ‘‘āyasmā yathāsukhaṃ samaṇadhammaṃ karotu, mayaṃ navakammaṃ karissāmā’’ti evarūpe vihātabbaṃ.

于新寺(Navavihāra)中，有许多新工程(navakamma)，不参与者会遭人非议。反之，若于某处，比丘们如是说：“具寿(āyasmā)请安乐地修行沙门法，我等来做新工程。”如是之处可以居住。

Jiṇṇavihāre pana bahu paṭijaggitabbaṃ hoti, antamaso attano senāsanamattampi appaṭijaggantaṃ ujjhāyanti, paṭijaggantassa kammaṭṭhānaṃ parihāyati.

于旧寺(Jiṇṇavihāra)中，则有许多需要修缮之处。乃至仅不修缮自己的住处者，亦会遭人非议。而进行修缮者，其业处(kammaṭṭhāna)则会退失。

Panthanissite mahāpathavihāre rattindivaṃ āgantukā sannipatanti. Vikāle āgatānaṃ attano senāsanaṃ datvā rukkhamūle vā pāsāṇapiṭṭhe vā vasitabbaṃ hoti. Punadivasepi evamevāti kammaṭṭhānassa okāso na hoti. Yattha pana evarūpo āgantukasambādho na hoti, tattha vihātabbaṃ.

于靠近大路之寺院，日夜有来客(āgantuka)聚集。对非时而至者，须让出自己的住处，（自己）则宿于树下或石板上。次日亦复如是，故无修习业处(kammaṭṭhāna)之机。反之，若于某处，无有此类来客所致之拥挤，则可于彼处居住。

Soṇḍī nāma pāsāṇapokkharaṇī hoti, tattha pānīyatthaṃ mahājano samosarati, nagaravāsīnaṃ rājakulūpakattherānaṃ antevāsikā rajanakammatthāya āgacchanti, tesaṃ bhājanadārudoṇikādīni pucchantānaṃ asuke ca asuke ca ṭhāneti dassetabbāni honti, evaṃ sabbakālampi niccabyāvaṭo hoti.

名叫Soṇḍī的寺院，有一座石池，民众为了取水而聚集于此。住在城里的王室上师长老们的弟子们，为了染衣之事而来。当他们询问染缸、木槽等物时，必须告知他们“在某某处，在某某处”。如此，（住在此处的比丘）总是不得清闲。

Yattha nānāvidhaṃ sākapaṇṇaṃ hoti, tatthassa kammaṭṭhānaṃ gahetvā divāvihāraṃ nisinnassāpi santike sākahārikā gāyamānā paṇṇaṃ uccinantiyo visabhāgasaddasaṅghaṭṭanena kammaṭṭhānantarāyaṃ karonti.

在有各种菜叶的地方，即使他白天在住处禅修，已取禅修业处，附近采摘菜叶的妇女们也会唱着歌采摘叶子，以不和谐的声响妨碍他的禅修业处。

Yattha pana nānāvidhā mālāgacchā supupphitā honti, tatrāpi tādisoyeva upaddavo.

在有各种开满鲜花的灌木丛的地方，也会有同样的困扰。

Yattha [Pg.117] nānāvidhaṃ ambajambupanasādiphalaṃ hoti, tattha phalatthikā āgantvā yācanti, adentassa kujjhanti, balakkārena vā gaṇhanti, sāyanhasamaye vihāramajjhe caṅkamantena te disvā ‘‘kiṃ upāsakā evaṃ karothā’’ti vuttā yathāruci akkosanti. Avāsāyapissa parakkamanti.

凡是有各种芒果、阎浮果、菠萝蜜等果实的地方，就会有求果者前来乞讨，若不给，他们就生气，或者强取。傍晚时分，比丘在住处中经行时看见他们，问道：“优婆塞们，你们为什么这样做？”那些人就随意谩骂，甚至试图驱赶他离开。

Patthanīye pana leṇasammate dakkhiṇagirihatthikucchicetiyagiricittalapabbatasadise vihāre viharantaṃ ayamarahāti sambhāvetvā vanditukāmā manussā samantā osaranti, tenassa na phāsu hoti, yassa pana taṃ sappāyaṃ hoti, tena divā aññatra gantvā rattiṃ vasitabbaṃ.

若住在被认为是令人向往的住处，例如南山（Dakkhiṇagiri）、象窟（Hatthikucchi）、支提山（Cetiyagiri）、吉达拉山（Cittalapabbata）等住处时，人们会因为认为“这是阿罗汉”而从各处前来礼拜，使他不得安宁。但若那住处适宜他，就应白天去别处，晚上才居住。

Nagarasannissite visabhāgārammaṇāni āpāthamāgacchanti, kumbhadāsiyopi ghaṭehi nighaṃsantiyo gacchanti, okkamitvā maggaṃ na denti, issaramanussāpi vihāramajjhe sāṇiṃ parikkhipitvā nisīdanti.

住在靠近城市的寺院，不适宜的所缘会进入（感官）范围。汲水的婢女们提着瓦罐碰撞着走过，也不避让道路。有权势的人们也在寺院中间围起帷幕坐卧。

Dārusannissaye pana yattha kaṭṭhāni ca dabbupakaraṇarukkhā ca santi, tattha kaṭṭhahārikā pubbe vuttasākapupphahārikā viya aphāsuṃ karonti, vihāre rukkhā santi, te chinditvā gharāni karissāmāti manussā āgantvā chindanti. Sace sāyanhasamayaṃ padhānagharā nikkhamitvā vihāramajjhe caṅkamanto te disvā ‘‘kiṃ upāsakā evaṃ karothā’’ti vadati, yathāruci akkosanti, avāsāyapissa parakkamanti.

又，在依止林木的住处，那里既有木柴，又有可作建材的树木。在那里，采薪女就像前面所说的采摘菜叶花朵的妇女一样，制造不便。人们前来砍伐住处里的树木，说：“我们要砍树盖房子。”倘若禅修者在傍晚时分从禅堂出来，于住处中经行时看见他们，问道：“诸位优婆塞，为何如此做？”他们便会随意辱骂，甚至企图将他驱离。

Yo pana khettasannissito hoti samantā khettehi parivārito, tattha manussā vihāramajjheyeva khalaṃ katvā dhaññaṃ maddanti, pamukhesu sayanti, aññampi bahuṃ aphāsuṃ karonti. Yatrāpi mahāsaṅghabhogo hoti, ārāmikā kulānaṃ gāvo rundhanti, udakavāraṃ paṭisedhenti, manussā vīhisīsaṃ gahetvā ‘‘passatha tumhākaṃ ārāmikānaṃ kamma’’nti saṅghassa dassenti. Tena tena kāraṇena rājarājamahāmattānaṃ gharadvāraṃ gantabbaṃ hoti, ayampi khettasannissiteneva saṅgahito.

又，若住处依止田地，为田地所围绕，人们便在住处中央辟设脱谷场来碾谷，睡在殿堂门口，还造成许多其他不便。又或在僧团拥有大片田产之处，净人(ārāmika)扣留施主家的牛，阻断他们轮流灌溉田地。人们便拿着稻穗给僧团看，说：“请看你们净人做的好事！”由于这些原因，必须去到国王或大臣的家门口。这种情况也摄于“依止田地”一类。

Visabhāgānaṃ puggalānaṃ atthitāti yattha aññamaññaṃ visabhāgaverī bhikkhū viharanti, ye kalahaṃ karontā mā, bhante, evaṃ karothāti vāriyamānā etassa paṃsukūlikassa āgatakālato paṭṭhāya naṭṭhāmhāti vattāro bhavanti.

所谓“有不相投的个人(puggala)”，是指住处中有互相敌对、意见不合的比丘。当他们争吵时，若被劝阻：“尊者，请勿如此！”他们便会说：“自从这个穿粪扫衣(paṃsukūlika)的来了之后，我们就毁了！”

Yopi [Pg.118] udakapaṭṭanaṃ vā thalapaṭṭanaṃ vā nissito hoti, tattha abhiṇhaṃ nāvāhi ca satthehi ca āgatamanussā okāsaṃ detha, pānīyaṃ detha, loṇaṃ dethāti ghaṭṭayantā aphāsuṃ karonti.

又，若住处靠近水路城镇(udakapaṭṭana)或陆路城镇(thalapaṭṭana)，在那里，时常有乘船或随商队(sattha)而来的人，他们纠缠索求：“请给个地方！”“请给点饮用水！”“请给点盐！”从而制造不便。

Paccantasannissite pana manussā buddhādīsu appasannā honti.

又，在边境地区的住处，那里的人们对佛陀等三宝不具净信。

Rajjasīmasannissite rājabhayaṃ hoti. Tañhi padesaṃ eko rājā na mayhaṃ vase vattatīti paharati, itaropi na mayhaṃ vase vattatīti. Tatrāyaṃ bhikkhu kadāci imassa rañño vijite vicarati, kadāci etassa. Atha naṃ ‘‘carapuriso aya’’nti maññamānā anayabyasanaṃ pāpenti.

靠近国境之处，有王难。因为一个国王会攻击那地方，说：“它不在我的管辖之下。”另一个国王也会说：“它不在我的管辖之下。”于是，比丘有时在这位国王的国土游走，有时在那位国王的国土游走。然后，他们认为“这是个间谍”，便会使他遭受不幸与灾祸。

Asappāyatāti visabhāgarūpādiārammaṇasamosaraṇena vā amanussapariggahitatāya vā asappāyatā. Tatridaṃ vatthu. Eko kira thero araññe vasati. Athassa ekā yakkhinī paṇṇasāladvāre ṭhatvā gāyi. So nikkhamitvā dvāre aṭṭhāsi, sā gantvā caṅkamanasīse gāyi. Thero caṅkamanasīsaṃ agamāsi. Sā sataporise papāte ṭhatvā gāyi. Thero paṭinivatti. Atha naṃ sā vegenāgantvā gahetvā ‘‘mayā, bhante, na eko na dve tumhādisā khāditā’’ti āha.

“不适宜”是指因接触不合宜的色等所缘，或因被非人占据而不适宜。于此，有一事为例。据说，曾有一位长老住在森林里。当时，一个女夜叉站在他茅屋的门口唱歌。长老出来后，站在门口。她便去到经行道的一端唱歌。长老也走到了经行道的那一端。她又站在百人深的悬崖上唱歌。长老转身返回。于是，她迅速前来抓住长老说：“尊者，像您这样的人，我吃掉的不止一个、两个了。”

Kalyāṇamittānaṃ alābhoti yattha na sakkā hoti ācariyaṃ vā ācariyasamaṃ vā upajjhāyaṃ vā upajjhāyasamaṃ vā kalyāṇamittaṃ laddhuṃ. Tattha so kalyāṇamittānaṃ alābho mahādosoyevāti imesaṃ aṭṭhārasannaṃ dosānaṃ aññatarena samannāgato ananurūpoti veditabbo. Vuttampi cetaṃ aṭṭhakathāsu –

“不得善友”是指在某处无法得到作为善友的阿阇梨或与阿阇梨相等者，或戒师或与戒师相等者。在那里，得不到善友本身就是一大过失。应当了知，具备这十八种过失中任何一种的住处，就是不适宜的。在诸义注中也这么说：

Mahāvāsaṃ navāvāsaṃ, jarāvāsañca panthaniṃ;

Soṇḍiṃ paṇṇañca pupphañca, phalaṃ patthitameva ca.

大住处、新住处、衰败的住处、路边的住处、有水池的住处、靠近菜园、花园、果园的住处，以及众人向往的住处。

Nagaraṃ dārunā khettaṃ, visabhāgena paṭṭanaṃ;

Paccantasīmāsappāyaṃ, yattha mitto na labbhati.

靠近城市的住处、靠近林木的住处、靠近田地的住处、与不合宜者共住之处、靠近港口的住处、位于边鄙之地的住处、位于国境的住处、不适宜的住处，以及无法觅得善友的住处。

Aṭṭhārasetāni ṭhānāni, iti viññāya paṇḍito;

Ārakā parivajjeyya, maggaṃ sappaṭibhayaṃ yathāti.

智者了知这十八种处所后，应当远远避开，如同避开有危险的道路。

Anurūpavihāro

适宜的住处

53. Yo [Pg.119] pana gocaragāmato nātidūranāccāsannatādīhi pañcahaṅgehi samannāgato, ayaṃ anurūpo nāma. Vuttañhetaṃ bhagavatā – ‘‘kathañca, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hoti? Idha, bhikkhave, senāsanaṃ nātidūraṃ hoti nāccāsannaṃ gamanāgamanasampannaṃ, divā appākiṇṇaṃ rattiṃ appasaddaṃ appanigghosaṃ, appaḍaṃsamakasavātātapasarīsapasamphassaṃ, tasmiṃ kho pana senāsane viharantassa appakasireneva uppajjanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā. Tasmiṃ kho pana senāsane therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati ‘idaṃ, bhante, kathaṃ imassa ko attho’ti, tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhaṭṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti. Evaṃ kho, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hotī’’ti (a. ni. 10.11).

53. 再者，若住处离乞食村（gocaragāma）不远不近，具足此等五支，则名为适宜。此为世尊所说：“诸比丘，住处如何具足五支？诸比丘，于此，住处（离村）不过远、不过近，往来便利；白日不喧杂，夜晚寂静无声；少有虻、蚊、风、热、爬虫之触；于彼住处住者，不费力即得衣、食、卧具、病缘医药等资具；又于彼住处，有诸长老比丘住，彼等多闻、传承圣教（āgatāgama）、持法（dhammadhara）、持律（vinayadhara）、持论母（mātikādhara）。（行者）时时前往请教、询问：‘尊者，此句如何？此是何义？’彼等具寿即为他开显未开显者，阐明未阐明者，并于种种疑处之法中，为他遣除疑惑。诸比丘，如是住处具足五支。”（A.N. 10.11）

Ayaṃ ‘‘samādhibhāvanāya ananurūpaṃ vihāraṃ pahāya anurūpe vihāre viharantenā’’ti ettha vitthāro.

此即是对“舍弃不适宜修习禅定之住处，而住于适宜住处”一句的广说。

Khuddakapalibodhā

小障碍

54. Khuddakapalibodhupacchedaṃ katvāti evaṃ patirūpe vihāre viharantena yepissa te honti khuddakapalibodhā, tepi upacchinditabbā. Seyyathidaṃ, dīghāni kesanakhalomāni chinditabbāni. Jiṇṇacīvaresu daḷhīkammaṃ vā tunnakammaṃ vā kātabbaṃ. Kiliṭṭhāni vā rajitabbāni. Sace patte malaṃ hoti, patto pacitabbo. Mañcapīṭhādīni sodhetabbānīti. ‘‘Ayaṃ khuddakapalibodhupacchedaṃ katvā’’ti ettha vitthāro.

54. “已断除小障碍”者，即如是住于适宜住处时，若有任何小障碍，亦应断除。亦即：应剪除长发、指甲、体毛；于旧衣，应作加固或缝补；脏污者，应行染色；若钵有垢，应行烧治；床、座等物，应行清扫。此即是“已断除小障碍”一句的广说。

Bhāvanāvidhānaṃ

修习方法

55. Idāni sabbaṃ bhāvanāvidhānaṃ aparihāpentena bhāvetabboti ettha ayaṃ pathavīkasiṇaṃ ādiṃ katvā sabbakammaṭṭhānavasena vitthārakathā hoti.

55. 现在，于“应不舍弃一切修习方法而修习”之语，此为以地遍(pathavīkasiṇa)为始，依一切业处(kammaṭṭhāna)而作的详说。

Evaṃ [Pg.120] upacchinnakhuddakapalibodhena hi bhikkhunā pacchābhattaṃ piṇḍapātapaṭikkantena bhattasammadaṃ paṭivinodetvā pavivitte okāse sukhanisinnena katāya vā akatāya vā pathaviyā nimittaṃ gaṇhitabbaṃ. Vuttañhetaṃ –

如是断除微细障碍的比丘，食后自托钵(piṇḍapāta)返回，去除饭后昏沉，于僻静处安坐，于已整治或未整治之地，皆当取相(nimitta)。诚如所言——

‘‘Pathavīkasiṇaṃ uggaṇhanto pathaviyaṃ nimittaṃ gaṇhāti kate vā akate vā sāntake, no anantake, sakoṭiye, no akoṭiye, savaṭṭume, no avaṭṭume, sapariyante, no apariyante, suppamatte vā sarāvamatte vā. So taṃ nimittaṃ suggahitaṃ karoti, sūpadhāritaṃ upadhāreti, suvavatthitaṃ vavatthapeti. So taṃ nimittaṃ suggahitaṃ katvā sūpadhāritaṃ upadhāretvā suvavatthitaṃ vavatthapetvā ānisaṃsadassāvī ratanasaññī hutvā cittīkāraṃ upaṭṭhapetvā sampiyāyamāno tasmiṃ ārammaṇe cittaṃ upanibandhati ‘addhā imāya paṭipadāya jarāmaraṇamhā muccissāmī’ti. So vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharatī’’ti.

“取地遍(pathavīkasiṇa)相者，于地取相：或已作，或未作；有际而非无际，有端而非无端，有圆而非无圆，有边而非无边；量如米筛(suppa)或盘(sarāva)。彼善取其相，善持其相，善安立其相。彼善取、善持、善安立其相已，见其功德，作珍宝想，生起恭敬，心怀喜爱，将心系于彼所缘(ārammaṇa)，思惟：‘我必将依此道迹，解脱老死。’彼远离诸欲(kāma)……乃至……成就初禅(paṭhama jhāna)而住。”

Tattha yena atītabhavepi sāsane vā isipabbajjāya vā pabbajitvā pathavīkasiṇe catukkapañcakajjhānāni nibbattitapubbāni, evarūpassa puññavato upanissayasampannassa akatāya pathaviyā kasitaṭṭhāne vā khalamaṇḍale vā nimittaṃ uppajjati, mallakattherassa viya. Tassa kirāyasmato kasitaṭṭhānaṃ olokentassa taṃṭhānappamāṇameva nimittaṃ udapādi. So taṃ vaḍḍhetvā pañcakajjhānāni nibbattetvā jhānapadaṭṭhānaṃ vipassanaṃ paṭṭhapetvā arahattaṃ pāpuṇi.

于此，若人曾于过去生，或于教法中，或以仙人方式出家，修习地遍(pathavīkasiṇa)而生起四禅与五禅，如是具福德(puññavato)、具足依止缘(upanissayasampannassa)者，于未整治之地、或于已耕作处、或于禾场(khalamaṇḍale)，亦能生起相(nimitta)，犹如末罗迦长老(Mallakatthera)。据说，彼具寿(āyasmā)观察已耕作处时，即生起与彼处等量之相。彼增长其相，生起五禅，以禅为足处而建立观(vipassanā)，证得阿罗汉果。

Yo panevaṃ akatādhikāro hoti, tena ācariyasantike uggahitakammaṭṭhānavidhānaṃ avirādhetvā cattāro kasiṇadose pariharantena kasiṇaṃ kātabbaṃ. Nīlapītalohitaodātasambhedavasena hi cattāro pathavīkasiṇadosā. Tasmā nīlādivaṇṇaṃ mattikaṃ aggahetvā gaṅgāvahe mattikāsadisāya aruṇavaṇṇāya mattikāya kasiṇaṃ kātabbaṃ. Tañca kho vihāramajjhe sāmaṇerādīnaṃ sañcaraṇaṭṭhāne na kātabbaṃ. Vihārapaccante pana paṭicchannaṭṭhāne pabbhāre vā paṇṇasālāya vā saṃhārimaṃ vā tatraṭṭhakaṃ vā kātabbaṃ. Tatra saṃhārimaṃ catūsu daṇḍakesu pilotikaṃ [Pg.121] vā cammaṃ vā kaṭasārakaṃ vā bandhitvā tattha apanītatiṇamūlasakkharakathalikāya sumadditāya mattikāya vuttappamāṇaṃ vaṭṭaṃ limpetvā kātabbaṃ. Taṃ parikammakāle bhūmiyaṃ attharitvā oloketabbaṃ. Tatraṭṭhakaṃ bhūmiyaṃ padumakaṇṇikākārena khāṇuke ākoṭetvā vallīhi vinandhitvā kātabbaṃ. Yadi sā mattikā nappahoti, adho aññaṃ pakkhipitvā uparibhāge suparisodhitāya aruṇavaṇṇāya mattikāya vidatthicaturaṅgulavitthāraṃ vaṭṭaṃ kātabbaṃ. Etadeva hi pamāṇaṃ sandhāya ‘‘suppamattaṃ vā sarāvamattaṃ vā’’ti vuttaṃ. ‘‘Sāntake no anantake’’tiādi panassa paricchedatthāya vuttaṃ.

又，未曾如是修行之人，应当不违背从老师处学得的业处方法，避开四种遍过失而制作遍。地遍的四种过失，即是与青、黄、红、白等颜色混合。因此，不应拿取带青色等颜色的黏土，而应以河岸边黎明色的黏土制作遍。并且，不应在寺院中央或沙弥等行走之处制作。而应在寺院边隅的隐蔽处、山洞或茅棚中，制作可移动的或固定的遍。其中，制作可移动的遍时，应在四根木条上绑上旧布、皮革或薄席，于其上涂抹已去除草、根、砂砾、碎陶片且善加揉捏的黏土，制成所述尺寸的圆形。在预备修习时，应将其铺于地面进行观察。制作固定的遍时，则应在地上以莲蓬的形状钉下木桩，用藤蔓缠绕后制作。如果那样的黏土不够，可在下方填入其他黏土，上层则以善加清理的黎明色黏土，制成一张手又四指宽的圆形。正是针对此尺寸而说“如小簸箕或碗盖般大小”。而“有边际而非无边际”等语，则是为了说明其界限而说。

56. Tasmā evaṃ vuttappamāṇaparicchedaṃ katvā rukkhapāṇikā visabhāgavaṇṇaṃ samuṭṭhapeti. Tasmā taṃ aggahetvā pāsāṇapāṇikāya ghaṃsetvā samaṃ bherītalasadisaṃ katvā taṃ ṭhānaṃ sammajjitvā nhatvā āgantvā kasiṇamaṇḍalato aḍḍhateyyahatthantare padese paññatte vidatthicaturaṅgulapādake suatthate pīṭhe nisīditabbaṃ. Tato dūratare nisinnassa hi kasiṇaṃ na upaṭṭhāti, āsannatare kasiṇadosā paññāyanti. Uccatare nisinnena gīvaṃ onamitvā oloketabbaṃ hoti, nīcatare jaṇṇukāni rujanti. Tasmā vuttanayeneva nisīditvā ‘‘appassādā kāmā’’tiādinā nayena kāmesu ādīnavaṃ paccavekkhitvā kāmanissaraṇe sabbadukkhasamatikkamupāyabhūte nekkhamme jātābhilāsena buddhadhammasaṅghaguṇānussaraṇena pītipāmojjaṃ janayitvā ‘‘ayaṃ dāni sā sabbabuddha paccekabuddha ariyasāvakehi paṭipannā nekkhammapaṭipadā’’ti paṭipattiyā sañjātagāravena ‘‘addhā imāya paṭipadāya pavivekasukharasassa bhāgī bhavissāmī’’ti ussāhaṃ janayitvā samena ākārena cakkhūni ummīletvā nimittaṃ gaṇhantena bhāvetabbaṃ.

56. 因此，应如是制作所述尺寸的范围。由于木制抹刀会产生不均匀的颜色，所以不要取用它，应以石制抹刀研磨，使其平整如鼓面。然后清扫那个地方，沐浴后回来，应在距离遍处盘两肘半的地方，于一张手(vidatthi)四指高的、安放平稳的坐具上坐下。因为坐得太远，遍处就不会显现；坐得太近，遍处的过失就会显现。坐得太高，就必须低头看；坐得太低，膝盖就会疼痛。因此，应只按照所述之法坐下后，以“诸欲乐少味”等方法省察诸欲的过患，对作为超越一切苦之方法的出离生起意乐，通过随念佛、法、僧的功德而生起喜悦与欢畅，对修行之道生起敬意，心想：“这即是诸佛、独觉佛、圣弟子们所行之出离道”，并生起热忱，心想：“我必将通过此道而分享远离之乐味”，然后以均衡的方式睁开双眼，取相而修习。

Atiummīlayato hi cakkhu kilamati, maṇḍalañca ativibhūtaṃ hoti, tenassa nimittaṃ nuppajjati. Atimandaṃ ummīlayato maṇḍalamavibhūtaṃ hoti, cittañca līnaṃ hoti, evampi nimittaṃ nuppajjati. Tasmā ādāsatale mukhanimittadassinā viya samenākārena cakkhūni ummīletvā nimittaṃ gaṇhantena bhāvetabbaṃ, na vaṇṇo paccavekkhitabbo, na lakkhaṇaṃ manasikātabbaṃ. Apica vaṇṇaṃ [Pg.122] amuñcitvā nissayasavaṇṇaṃ katvā ussadavasena paṇṇattidhamme cittaṃ paṭṭhapetvā manasi kātabbaṃ. Pathavī mahī, medinī, bhūmi, vasudhā, vasundharātiādīsu pathavīnāmesu yamicchati, yadassa saññānukūlaṃ hoti, taṃ vattabbaṃ. Apica pathavīti etadeva nāmaṃ pākaṭaṃ, tasmā pākaṭavaseneva pathavī pathavīti bhāvetabbaṃ. Kālena ummīletvā kālena nimīletvā āvajjitabbaṃ. Yāva uggahanimittaṃ nuppajjati, tāva kālasatampi kālasahassampi tato bhiyyopi eteneva nayena bhāvetabbaṃ.

若过度睁眼，则眼疲劳，遍轮亦过于显现，因此无法生起相。若睁眼过微，则遍轮不显，心亦沉滞，同样无法生起相。因此，应如人观镜中面相，以平稳的方式睁眼，取相而修习。不应思察其颜色，不应作意其特征。再者，应不离其色，将所依（地遍）与色合一，以其优胜故，将心安立于“地”的概念法上而作意。在“地”(pathavī)、“大”(mahī)、“持地”(medinī)等诸地名中，应念诵自己所乐意且随顺于想的名称。再者，“地”(pathavī)此名最为显着，故应依此显着之名而修习“地、地”。时而睁眼，时而闭眼，进行作意。乃至取相未生起，纵然百次、千次乃至更多，亦应以此方法持续修习。

57. Tassevaṃ bhāvayato yadā nimīletvā āvajjantassa ummīlitakāle viya āpāthamāgacchati, tadā uggahanimittaṃ jātaṃ nāma hoti. Tassa jātakālato paṭṭhāya na tasmiṃ ṭhāne nisīditabbaṃ. Attano vasanaṭṭhānaṃ pavisitvā tattha nisinnena bhāvetabbaṃ. Pādadhovanapapañcaparihāratthaṃ panassa ekapaṭalikupāhanā ca kattaradaṇḍo ca icchitabbo. Athānena sace taruṇo samādhi kenacideva asappāyakāraṇena nassati, upāhanā āruyha kattaradaṇḍaṃ gahetvā taṃ ṭhānaṃ gantvā nimittaṃ ādāya āgantvā sukhanisinnena bhāvetabbaṃ, punappunaṃ samannāharitabbaṃ, takkāhataṃ vitakkāhataṃ kātabbaṃ. Tassevaṃ karontassa anukkamena nīvaraṇāni vikkhambhanti, kilesā sannisīdanti, upacārasamādhinā cittaṃ samādhiyati, paṭibhāganimittaṃ uppajjati.

57. 如是修习者，于闭目作意时，若[相]如睁目时显现，尔时则名取相(uggahanimitta)已生。自其生时起，不应坐于彼处。应进入自己住处，于彼处坐而修习。复次，为免除洗足之延误，彼应备妥单层鞋与杖。若其初得之定，因某不适宜之缘而失坏，则彼应穿鞋持杖，往彼处所，取相而返，安坐修习。应再再作意，应作寻所击、伺所击。如是行者，诸盖(nīvaraṇāni)次第镇伏，诸烦恼沉静，心以近行定(upacārasamādhi)而得等持，似相(paṭibhāganimitta)生起。

Tatrāyaṃ purimassa ca uggahanimittassa imassa ca viseso, uggahanimitte kasiṇadoso paññāyati, paṭibhāganimittaṃ thavikato nihatādāsamaṇḍalaṃ viya sudhotasaṅkhathālaṃ viya valāhakantarā nikkhantacandamaṇḍalaṃ viya meghamukhe balākā viya uggahanimittaṃ padāletvā nikkhantamiva tato sataguṇaṃ sahassaguṇaṃ suparisuddhaṃ hutvā upaṭṭhāti. Tañca kho neva vaṇṇavantaṃ, na saṇṭhānavantaṃ. Yadi hi taṃ īdisaṃ bhaveyya, cakkhuviññeyyaṃ siyā oḷārikaṃ sammasanupagaṃ tilakkhaṇabbhāhataṃ, na panetaṃ tādisaṃ. Kevalañhi samādhilābhino upaṭṭhānākāramattaṃ saññajametanti.

在此，前者取相与此[似相]之差别为：于取相中，可见遍之过患；而似相，则如自袋中取出之明镜，如善净之螺贝盘，如自云隙出现之月轮，如于云端之白鹭，仿佛破取相而出，较彼清净百倍、千倍而显现。然彼实无颜色，亦无形状。若彼实为如是，则应为眼所识、为粗、为可思惟、为三相所击；然彼非如是。实则，彼仅仅是得定者的一种显现行相，由想而生。

58. Uppannakālato ca panassa paṭṭhāya nīvaraṇāni vikkhambhitāneva honti, kilesā sannisinnāva, upacārasamādhinā cittaṃ samāhitamevāti.

58. 复次，自其生起之时起，诸盖确已镇伏，诸烦恼亦已沉静，心以近行定确已得等持。

Duvidho [Pg.123] hi samādhi upacārasamādhi ca appanāsamādhi ca. Dvīhākārehi cittaṃ samādhiyati upacārabhūmiyaṃ vā paṭilābhabhūmiyaṃ vā. Tattha upacārabhūmiyaṃ nīvaraṇappahānena cittaṃ samāhitaṃ hoti. Paṭilābhabhūmiyaṃ aṅgapātubhāvena.

定确实有两种：近行定与安止定。心依两种情况而入定：或在近行地，或在获得地。其中，在近行地，因舍断诸盖而心得以安定；在获得地，则因禅支显现。

Dvinnaṃ pana samādhīnaṃ idaṃ nānākāraṇaṃ, upacāre aṅgāni na thāmajātāni honti, aṅgānaṃ athāmajātattā, yathā nāma daharo kumārako ukkhipitvā ṭhapiyamāno punappunaṃ bhūmiyaṃ patati, evameva upacāre uppanne cittaṃ kālena nimittamārammaṇaṃ karoti, kālena bhavaṅgamotarati. Appanāyaṃ pana aṅgāni thāmajātāni honti, tesaṃ thāmajātattā, yathā nāma balavā puriso āsanā vuṭṭhāya divasampi tiṭṭheyya, evameva appanāsamādhimhi uppanne cittaṃ sakiṃ bhavaṅgavāraṃ chinditvā kevalampi rattiṃ kevalampi divasaṃ tiṭṭhati, kusalajavanapaṭipāṭivaseneva pavattatīti.

再者，此二定之差别如下：在近行定中，诸禅支尚不坚固。因诸禅支不坚固，犹如幼儿被扶起站立时，仍会一再跌倒在地；同样地，当近行定生起时，心时而会落入有分。但在安止定中，诸禅支已变得坚固。因其坚固，犹如强壮之人从座位站起后，能站立一日；同样地，当安止定生起时，心一举截断有分之流后，即能持续整夜乃至整日，仅依善速行之相续而转起。

Tatra yadetaṃ upacārasamādhinā saddhiṃ paṭibhāganimittaṃ uppannaṃ, tassa uppādanaṃ nāma atidukkaraṃ. Tasmā sace teneva pallaṅkena taṃ nimittaṃ vaḍḍhetvā appanaṃ adhigantuṃ sakkoti, sundaraṃ. No ce sakkoti, athānena taṃ nimittaṃ appamattena cakkavattigabbho viya rakkhitabbaṃ. Evañhi –

于此，与近行定一同生起的似相，其生起是极为困难的。因此，若能以同一跏趺坐增长该相而证入安止，此为善妙。若不能，则此人应如守护转轮王之胎，不放逸地守护该相。因为如此——

Nimittaṃ rakkhato laddha-parihāni na vijjati;

Ārakkhamhi asantamhi, laddhaṃ laddhaṃ vinassati.

守护得相者，不失所获益；若不善守护，得已还复失。

Sattasappāyā

七种适宜

59. Tatrāyaṃ rakkhaṇavidhi –

59. 此即守护之法：

Āvāso gocaro bhassaṃ, puggalo bhojanaṃ utu;

Iriyāpathoti sattete, asappāye vivajjaye.

住处、行乞处、言谈、个人、食物、气候、威仪——此七种不适宜者，应予远离。

Sappāye satta sevetha, evañhi paṭipajjato;

Nacireneva kālena, hoti kassaci appanā.

应亲近七种适宜者。如是行持，某些行者不久即得安止。

Tatrassa yasmiṃ āvāse vasantassa anuppannaṃ vā nimittaṃ nuppajjati, uppannaṃ vā vinassati, anupaṭṭhitā ca sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, ayaṃ asappāyo. Yattha nimittaṃ uppajjati ceva thāvarañca hoti[Pg.124], sati upaṭṭhāti, cittaṃ samādhiyati nāgapabbatavāsīpadhāniyatissattherassa viya, ayaṃ sappāyo. Tasmā yasmiṃ vihāre bahū āvāsā honti, tattha ekamekasmiṃ tīṇi tīṇi divasāni vasitvā yatthassa cittaṃ ekaggaṃ hoti, tattha vasitabbaṃ. Āvāsasappāyatāya hi tambapaṇṇidīpamhi cūḷanāgaleṇe vasantā tattheva kammaṭṭhānaṃ gahetvā pañcasatā bhikkhū arahattaṃ pāpuṇiṃsu. Sotāpannādīnaṃ pana aññattha ariyabhūmiṃ patvā tattha arahattappattānañca gaṇanā natthi. Evamaññesupi cittalapabbatavihārādīsu.

于此七事中，若于某住处居住时，未生之相不生，已生之相消失，未现起之念不现起，未得定之心不得定，此为不适宜。若相能生起且稳固，念能现起，心能得定，如龙山(Nāgapabbata)的精进帝须长老(Padhāniyatissatthera)一般，此为适宜。是故，若于某寺院有众多住处，应于每一住处各住三日，于心能得专注之处安住。实因住处适宜，于铜鍱洲(Tambapaṇṇidīpa)小龙窟(Cūḷanāgaleṇa)居住的五百位比丘，即于彼处受持业处而证得阿罗汉果。至于先于他处证得圣地，后于此处证得阿罗汉果的须陀洹(Sotāpanna)等，其数量则不可计数。于其他如吉达拉山(Cittalapabbata)寺等处，亦复如是。

Gocaragāmo pana yo senāsanato uttarena vā dakkhiṇena vā nātidūre diyaḍḍhakosabbhantare hoti sulabhasampannabhikkho, so sappāyo. Viparīto asappāyo.

再者，行乞村若位于住处的北方或南方，不太遥远，于一俱卢舍(kosa)半的范围内，且易于获得充足的钵食，此为适宜。与此相反，则为不适宜。

Bhassanti dvattiṃsatiracchānakathāpariyāpannaṃ asappāyaṃ, tañhissa nimittantaradhānāya saṃvattati. Dasakathāvatthunissitaṃ sappāyaṃ, tampi mattāya bhāsitabbaṃ.

言谈中，包含于三十二种畜生论(tiracchānakathā)者为不适宜，此实能导致其相的隐没。依于十论事(dasakathāvatthu)的言谈为适宜，然此亦应有节制地言说。

Puggalopi atiracchānakathiko sīlādiguṇasampanno, yaṃ nissāya asamāhitaṃ vā cittaṃ samādhiyati, samāhitaṃ vā cittaṃ thirataraṃ hoti, evarūpo sappāyo. Kāyadaḷhībahulo pana tiracchānakathiko asappāyo. So hi taṃ kaddamodakamiva acchaṃ udakaṃ malīnameva karoti, tādisañca āgamma koṭapabbatavāsīdaharasseva samāpattipi nassati, pageva nimittaṃ.

就个人而言，若此人不作畜生论，具足戒等功德，依止他能使未得定之心得定，或使已得定之心更稳固，如是之人为适宜。反之，致力于身体强壮且好说畜生论者，则为不适宜。此人实如泥水污染清水一般，只会污染他人。依止此等之人，则如住在科塔山(Koṭapabbata)的年轻比丘一般，连等至(samāpatti)亦会丧失，更何况是相呢？

Bhojanaṃ pana kassaci madhuraṃ, kassaci ambilaṃ sappāyaṃ hoti. Utupi kassaci sīto, kassaci uṇho sappāyo hoti. Tasmā yaṃ bhojanaṃ vā utuṃ vā sevantassa phāsu hoti, asamāhitaṃ vā cittaṃ samādhiyati, samāhitaṃ vā thirataraṃ hoti, taṃ bhojanaṃ so ca utu sappāyo. Itaraṃ bhojanaṃ itaro ca utu asappāyo.

再者，于食物，于某些人甜食为适宜，于某些人酸食为适宜。于气候亦然，于某些人寒冷为适宜，于某些人炎热为适宜。是故，受用某食物或处于某气候时，若感到安适，或令未得定之心得以安定，或令已得定之心更为稳固，则此食物与气候即为适宜。其他食物与其他气候则为不适宜。

Iriyāpathesupi kassaci caṅkamo sappāyo hoti, kassaci sayanaṭṭhānanisajjānaṃ aññataro. Tasmā taṃ āvāsaṃ viya tīṇi divasāni upaparikkhitvā yasmiṃ iriyāpathe asamāhitaṃ vā cittaṃ samādhiyati, samāhitaṃ vā thirataraṃ hoti, so sappāyo. Itaro asappāyoti veditabbo.

于诸威仪中，于某些人，经行为适宜；于某些人，则卧、立、坐三者之一为适宜。是故，应如观察住处般观察三日，于何种威仪中，未得定之心得以安定，或已得定之心更为稳固，彼即为适宜。应知其他为不适宜。

Iti [Pg.125] imaṃ sattavidhaṃ asappāyaṃ vajjetvā sappāyaṃ sevitabbaṃ. Evaṃ paṭipannassa hi nimittāsevanabahulassa nacireneva kālena hoti kassaci appanā.

如是，应舍离此七种不适宜，而受用适宜者。于如此行道且多修习似相的某些人，不久即得安止。

Dasavidhaappanākosallaṃ

十种安止善巧

60. Yassa pana evampi paṭipajjato na hoti, tena dasavidhaṃ appanākosallaṃ sampādetabbaṃ. Tatrāyaṃ nayo, dasāhākārehi appanākosallaṃ icchitabbaṃ, vatthuvisadakiriyato, indriyasamattapaṭipādanato, nimittakusalato, yasmiṃ samaye cittaṃ paggahetabbaṃ tasmiṃ samaye cittaṃ paggaṇhāti, yasmiṃ samaye cittaṃ niggahetabbaṃ tasmiṃ samaye cittaṃ niggaṇhāti, yasmiṃ samaye cittaṃ sampahaṃsitabbaṃ tasmiṃ samaye cittaṃ sampahaṃseti, yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ tasmiṃ samaye cittaṃ ajjhupekkhati, asamāhitapuggalaparivajjanato, samāhitapuggalasevanato, tadadhimuttatoti.

60. 再者，若有人虽如是行道亦不得安止，彼人应成就十种安止善巧。于此，方法如下：应以十种方式求得安止善巧，即：清净所依事、成就诸根平等、善巧于相、当策励心时则策励之、当抑制心时则抑制之、当令心欢喜时则令其欢喜、当于心行舍时则行舍、远离未得定之人、亲近已得定之人、以及对此（安止）有胜解。

61. Tattha vatthuvisadakiriyā nāma ajjhattikabāhirānaṃ vatthūnaṃ visadabhāvakaraṇaṃ. Yadā hissa kesanakhalomāni dīghāni honti, sarīraṃ vā sedamalaggahitaṃ, tadā ajjhattikavatthu avisadaṃ hoti aparisuddhaṃ. Yadā panassa cīvaraṃ jiṇṇaṃ kiliṭṭhaṃ duggandhaṃ hoti, senāsanaṃ vā uklāpaṃ hoti, tadā bāhiravatthu avisadaṃ hoti aparisuddhaṃ. Ajjhattikabāhire ca vatthumhi avisade uppannesu cittacetasikesu ñāṇampi aparisuddhaṃ hoti, aparisuddhāni dīpakapallikavaṭṭitelāni nissāya uppannadīpasikhāya obhāso viya. Aparisuddhena ñāṇena saṅkhāre sammasato saṅkhārāpi avibhūtā honti, kammaṭṭhānamanuyuñjato kammaṭṭhānampi vuḍḍhiṃ viruḷhiṃ vepullaṃ na gacchati. Visade pana ajjhattikabāhire vatthumhi uppannesu cittacetasikesu ñāṇampi visadaṃ hoti parisuddhaṃ, parisuddhāni dīpakapallikavaṭṭitelāni nissāya uppannadīpasikhāya obhāso viya. Parisuddhena ca ñāṇena saṅkhāre sammasato saṅkhārāpi vibhūtā honti, kammaṭṭhānamanuyuñjato kammaṭṭhānampi vuḍḍhiṃ virūḷhiṃ vepullaṃ gacchati.

61. 于此，所谓令事清净，即是令内外之事清净。当他的头发、指甲、体毛长，或身体为汗垢所染时，内事即不清净。当他的衣破旧、污秽、有臭味，或住处杂乱时，外事即不清净。当内外之事不清净时，其中生起的心与心所之智也不清净，犹如依靠不清净的灯盏、灯芯与油而生的灯焰之光。以不清净的智思惟诸行时，诸行即不显现；勤修业处者，其业处亦不得增长、茂盛、广大。反之，当内外之事清净时，其中生起的心与心所之智也清净，犹如依靠清净的灯盏、灯芯与油而生的灯焰之光。以清净的智思惟诸行时，诸行即显现；勤修业处者，其业处亦得增长、茂盛、广大。

62. Indriyasamattapaṭipādanaṃ nāma saddhādīnaṃ indriyānaṃ samabhāvakaraṇaṃ. Sace hissa saddhindriyaṃ balavaṃ hoti itarāni mandāni, tato vīriyindriyaṃ paggahakiccaṃ[Pg.126], satindriyaṃ upaṭṭhānakiccaṃ, samādhindriyaṃ avikkhepakiccaṃ, paññindriyaṃ dassanakiccaṃ kātuṃ na sakkoti, tasmā taṃ dhammasabhāvapaccavekkhaṇena vā yathā vā manasikaroto balavaṃ jātaṃ, tathā amanasikārena hāpetabbaṃ. Vakkalittheravatthu cettha nidassanaṃ. Sace pana vīriyindriyaṃ balavaṃ hoti, atha neva saddhindriyaṃ adhimokkhakiccaṃ kātuṃ sakkoti, na itarāni itarakiccabhedaṃ, tasmā taṃ passaddhādibhāvanāya hāpetabbaṃ. Tatrāpi soṇattheravatthu dassetabbaṃ. Evaṃ sesesupi ekassa balavabhāve sati itaresaṃ attano kiccesu asamatthatā veditabbā. Visesato panettha saddhāpaññānaṃ samādhivīriyānañca samataṃ pasaṃsanti. Balavasaddho hi mandapañño muddhappasanno hoti, avatthusmiṃ pasīdati. Balavapañño mandasaddho kerāṭikapakkhaṃ bhajati, bhesajjasamuṭṭhito viya rogo atekiccho hoti. Ubhinnaṃ samatāya vatthusmiṃyeva pasīdati. Balavasamādhiṃ pana mandavīriyaṃ samādhissa kosajjapakkhattā kosajjaṃ abhibhavati. Balavavīriyaṃ mandasamādhiṃ vīriyassa uddhaccapakkhattā uddhaccaṃ abhibhavati. Samādhi pana vīriyena saṃyojito kosajje patituṃ na labhati. Vīriyaṃ samādhinā saṃyojitaṃ uddhacce patituṃ na labhati, tasmā tadubhayaṃ samaṃ kātabbaṃ. Ubhayasamatāya hi appanā hoti. Apica samādhikammikassa balavatīpi saddhā vaṭṭati. Evaṃ saddahanto okappento appanaṃ pāpuṇissati. Samādhipaññāsu pana samādhikammikassa ekaggatā balavatī vaṭṭati. Evañhi so appanaṃ pāpuṇāti. Vipassanākammikassa paññā balavatī vaṭṭati. Evañhi so lakkhaṇapaṭivedhaṃ pāpuṇāti. Ubhinnaṃ pana samatāyapi appanā hotiyeva. Sati pana sabbattha balavatī vaṭṭati. Sati hi cittaṃ uddhaccapakkhikānaṃ saddhāvīriyapaññānaṃ vasena uddhaccapātato kosajjapakkhena ca samādhinā kosajjapātato rakkhati, tasmā sā loṇadhūpanaṃ viya sabbabyañjanesu, sabbakammikaamacco viya ca sabbarājakiccesu sabbattha icchitabbā. Tenāha – ‘‘sati ca pana sabbatthikā vuttā bhagavatā. Kiṃ kāraṇā? Cittañhi satipaṭisaraṇaṃ, ārakkhapaccupaṭṭhānā ca sati, na vinā satiyā cittassa paggahaniggaho hotī’’ti.

62. 所谓诸根平等，就是使信等诸根保持平衡。如果他的信根强而其他根弱，那么精进根就不能履行策励的职责，念根不能履行安住的职责，定根不能履行不散乱的职责，慧根不能履行见照的职责。因此，应当通过省察诸法自性，或通过不作意于先前令其增强的方式，来减弱该根。这里以瓦咖利（Vakkali）长老之事为例。如果精进根过强，那么信根就不能履行胜解的职责，其他诸根也不能履行其各自的职责，所以应当通过修习轻安等来减弱它。这里也当引述索那（Soṇa）长老之事。同样地，在其他诸根中若有一根过强，应当知道其余诸根都不能履行其各自的职责。在此，特别称赞信与慧、定与精进的平衡。信强慧弱的人容易盲信，于非事生信；慧强信弱的人倾向于狡诈，犹如药所生之病，难以医治。二者平衡时，则仅于事生信。定强精进弱的人，由于定的懈怠倾向，会被懈怠所征服；精进强定弱的人，由于精进的掉举倾向，会被掉举所征服。定与精进结合时，定不堕入懈怠；精进与定结合时，精进不堕入掉举，所以此二者应当平衡。二者平衡时，则成就安止（appanā）。而且，对于修定者而言，即使信根强盛亦无妨。如此诚信、决意者，将证得安止。在定与慧中，修定者的一境性应更强，这样他才能成就安止。对于修观（vipassanā）者而言，慧根应更强，这样他才能彻见诸相。然而二者平衡亦能成就安止。然而，念在一切处都应强盛。念能守护心，使其不因信、精进、慧的掉举倾向而堕入掉举，亦不因定的懈怠倾向而堕于懈怠。所以，应当犹如盐调和所有菜肴，犹如万能大臣处理所有国家事务那样，在一切处都希求念。因此世尊说：“然而，念在一切处都被说为适用。何以故？因为心以念为归处，念以守护为现起，没有念，心就不能被策励与抑制。”

63. Nimittakosallaṃ nāma pathavīkasiṇādikassa cittekaggatānimittassa akatassa karaṇakosallaṃ, katassa ca bhāvanākosallaṃ, bhāvanāya laddhassa rakkhaṇakosallañca, taṃ idha adhippetaṃ.

63. 所谓相善巧（nimittakosalla），即于地遍（pathavīkasiṇa）等心一境性相，对未生起者有令其生起之善巧，对已生起者有培育之善巧，以及对由培育而得者有守护之善巧。此处所意指的是守护之善巧。

64. Kathañca [Pg.127] yasmiṃ samaye cittaṃ paggahetabbaṃ, tasmiṃ samaye cittaṃ paggaṇhāti? Yadāssa atisithilavīriyatādīhi līnaṃ cittaṃ hoti, tadā passaddhisambojjhaṅgādayo tayo abhāvetvā dhammavicayasambojjhaṅgādayo bhāveti. Vuttañhetaṃ bhagavatā –

64. 云何于应策励心时策励其心？当其心因精进过弛等而退缩时，他不修习轻安觉支（passaddhisambojjhaṅga）等三种（觉支），而修习择法觉支（dhammavicayasambojjhaṅga）等（觉支）。世尊曾如此说：

‘‘Seyyathāpi, bhikkhave, puriso parittaṃ aggiṃ ujjāletukāmo assa, so tattha allāni ceva tiṇāni pakkhipeyya, allāni ca gomayāni pakkhipeyya, allāni ca kaṭṭhāni pakkhipeyya, udakavātañca dadeyya, paṃsukena ca okireyya, bhabbo nu kho so, bhikkhave, puriso parittaṃ aggiṃ ujjāletunti? No hetaṃ, bhante. Evameva kho, bhikkhave, yasmiṃ samaye līnaṃ cittaṃ hoti, akālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, akālo samādhi…pe… akālo upekkhāsambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Līnaṃ, bhikkhave, cittaṃ, taṃ etehi dhammehi dusamuṭṭhāpayaṃ hoti. Yasmiṃ ca kho, bhikkhave, līnaṃ cittaṃ hoti, kālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Līnaṃ, bhikkhave, cittaṃ, taṃ etehi dhammehi susamuṭṭhāpayaṃ hoti. Seyyathāpi, bhikkhave, puriso parittaṃ aggiṃ ujjāletukāmo assa, so tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni ca gomayāni pakkhipeyya, sukkhāni ca kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṃsukena okireyya, bhabbo nu kho so, bhikkhave, puriso parittaṃ aggiṃ ujjāletunti? Evaṃ bhante’’ti (saṃ. ni. 5.234).

“诸比丘，譬如有人想燃起小火，他在那里投入湿草、湿牛粪、湿柴，又吹送潮湿的风，并撒上尘土。诸比丘，那人能燃起小火吗？”“世尊，不能。”“正是如此，诸比丘，当心迟缓时，那时不是修习轻安觉支(passaddhisambojjhaṅga)的时候，不是修习定觉支(samādhisambojjhaṅga)的时候……不是修习舍觉支(upekkhāsambojjhaṅga)的时候。何以故？诸比丘，心已迟缓，以这些法难以将它策励。而诸比丘，当心迟缓时，那时是修习择法觉支(dhammavicayasambojjhaṅga)的时候，是修习精进觉支(vīriyasambojjhaṅga)的时候，是修习喜觉支(pītisambojjhaṅga)的时候。何以故？诸比丘，心已迟缓，以这些法容易将它策励。诸比丘，譬如有人想燃起小火，他在那里投入干草、干牛粪、干柴，又用口吹风，并且不撒尘土。诸比丘，那人能燃起小火吗？”“世尊，能。”

Ettha ca yathāsakamāhāravasena dhammavicayasambojjhaṅgādīnaṃ bhāvanā veditabbā. Vuttañhetaṃ –

于此，当知应依各自的资粮修习择法觉支等。此即是所说：

‘‘Atthi, bhikkhave, kusalākusalā dhammā sāvajjānavajjā dhammā hīnappaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā. Tattha yoniso manasikārabahulīkāro, ayamāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya uppannassa vā dhammavicayasambojjhaṅgassa [Pg.128] bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.232).

“诸比丘，有善与不善法，有罪与无罪法，有下劣与殊胜法，有黑白对分法。于彼等法中，如理作意之多修习，此是令未生之择法觉支生起，令已生之择法觉支增长、广大、修习、圆满的资粮。”

Tathā ‘‘atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu. Tattha yoniso manasikārabahulīkāro, ayamāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya uppannassa vā vīriyasambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.232).

“又，诸比丘，有发起界、出离界、奋进界。于彼等界中，如理作意之多修习，此是令未生之精进觉支生起，令已生之精进觉支增长、广大、修习、圆满的资粮。”

Tathā ‘‘atthi, bhikkhave, pītisambojjhaṅgaṭṭhāniyā dhammā. Tattha yoniso manasikārabahulīkāro, ayamāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya uppannassa vā pītisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.232).

“又，诸比丘，有喜觉支之依处法。于彼等法中，如理作意之多修习，此是令未生之喜觉支生起，令已生之喜觉支增长、广大、修习、圆满的资粮。”

Tattha sabhāvasāmaññalakkhaṇapaṭivedhavasena pavattamanasikāro kusalādīsu yoniso manasikāro nāma. Ārambhadhātuādīnaṃ uppādanavasena pavattamanasikāro ārambhadhātuādīsu yoniso manasikāro nāma. Tattha ārambhadhātūti paṭhamavīriyaṃ vuccati. Nikkamadhātūti kosajjato nikkhantattā tato balavataraṃ. Parakkamadhātūti paraṃ paraṃ ṭhānaṃ akkamanato tatopi balavataraṃ. Pītisambojjhaṅgaṭṭhāniyā dhammāti pana pītiyā eva etaṃ nāmaṃ. Tassāpi uppādakamanasikārova yoniso manasikāro nāma.

于此，以通达自相与共相而发生的作意，于善等法中，名为如理作意。以令发起界等生起而发生的作意，于发起界等中，名为如理作意。其中，所谓发起界，是指最初的精进。所谓出离界，是因从懈怠中出离，故比前者更强。所谓奋进界，是因次第登上更高之位，故又比前者更强。又，所谓喜觉支之依处法，这只是喜的名称而已。能引发彼（喜）的作意，也即是如理作意。

Apica satta dhammā dhammavicayasambojjhaṅgassa uppādāya saṃvattanti paripucchakatā, vatthuvisadakiriyā, indriyasamattapaṭipādanā, duppaññapuggalaparivajjanā, paññavantapuggalasevanā, gambhīrañāṇacariyapaccavekkhaṇā, tadadhimuttatāti.

此外，有七法有助于择法觉支(dhammavicayasambojjhaṅga)的生起：勤于询问，令事清净，令诸根平等，远离劣慧之人，亲近具慧之人，省察甚深智之行境，以及于彼倾心。

Ekādasadhammā vīriyasambojjhaṅgassa uppādāya saṃvattanti apāyādibhayapaccavekkhaṇatā, vīriyāyattalokiyalokuttaravisesādhigamānisaṃsadassitā, ‘‘buddhapaccekabuddhamahāsāvakehi gatamaggo mayā gantabbo, so ca na sakkā kusītena gantu’’nti evaṃ gamanavīthipaccavekkhaṇatā, dāyakānaṃ mahapphalabhāvakaraṇena piṇḍāpacāyanatā, ‘‘vīriyārambhassa vaṇṇavādī me satthā, so ca anatikkamanīyasāsano amhākañca bahūpakāro paṭipattiyā ca pūjiyamāno pūjito hoti na itarathā’’ti evaṃ satthu [Pg.129] mahattapaccavekkhaṇatā, ‘‘saddhammasaṅkhātaṃ me mahādāyajjaṃ gahetabbaṃ, tañca na sakkā kusītena gahetu’’nti evaṃ dāyajjamahattapaccavekkhaṇatā, ālokasaññāmanasikārairiyāpathaparivattanaabbhokāsasevanādīhi thinamiddhavinodanatā, kusītapuggalaparivajjanatā, āraddhavīriyapuggalasevanatā, sammappadhānapaccavekkhaṇatā, tadadhimuttatāti.

有十一法有助于精进觉支(vīriyasambojjhaṅga)的生起：省察恶趣等之怖畏；观见依精进而得世间与出世间殊胜成就之利益；省察“佛、辟支佛、大声闻所行之道，我当行之，而懈怠者不能行之”；为令施者得大果报而恭敬于食；省察“我师赞叹发起精进，其教诫不可逾越，于我等有大助益，唯以行道而供养，方为善供养，非由他法”，如是省察导师之伟大；省察“我当受取名为正法之大遗产，而懈怠者不能受取”，如是省察遗产之伟大；以作意光明想、转换威仪、住于露地等方式遣除惛沉睡眠；远离懈怠之人；亲近已发起精进之人；省察正勤；以及于彼倾心。

Ekādasadhammā pītisambojjhaṅgassa uppādāya saṃvattanti buddhānussati, dhamma… saṅgha… sīla… cāga… devatānussati, upasamānussati, lūkhapuggalaparivajjanatā, siniddhapuggalasevanatā, pasādaniyasuttantapaccavekkhaṇatā, tadadhimuttatāti. Iti imehi ākārehi ete dhamme uppādento dhammavicayasambojjhaṅgādayo bhāveti nāma. Evaṃ yasmiṃ samaye cittaṃ paggahetabbaṃ, tasmiṃ samaye cittaṃ paggaṇhāti.

有十一法有助于喜觉支(pītisambojjhaṅga)的生起：念佛、念法、念僧、念戒、念舍、念天、念寂静；远离粗恶之人；亲近柔和之人；省察能令心净信之经；以及于彼倾心。如是，以此等行相令此等法生起，即名为修习择法觉支等。如是，于应策励心之时，即策励其心。

65. Kathaṃ yasmiṃ samaye cittaṃ niggahetabbaṃ, tasmiṃ samaye cittaṃ niggaṇhāti? Yadāssa accāraddhavīriyatādīhi uddhataṃ cittaṃ hoti, tadā dhammavicayasambojjhaṅgādayo tayo abhāvetvā passaddhisambojjhaṅgādayo bhāveti. Vuttañhetaṃ bhagavatā –

65. 如何在应抑制心时抑制心？当其心因过度精进等而掉举时，彼时，不修择法觉支等三者，而修轻安觉支等。此乃世尊所说——

‘‘Seyyathāpi, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo assa, so tattha sukkhāni ceva tiṇāni pakkhipeyya…pe… na ca paṃsukena okireyya, bhabbo nu kho so, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetunti? No hetaṃ, bhante. Evameva kho, bhikkhave, yasmiṃ samaye uddhataṃ cittaṃ hoti, akālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, akālo vīriya…pe… akālo pītisambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Uddhataṃ, bhikkhave, cittaṃ, taṃ etehi dhammehi duvūpasamayaṃ hoti. Yasmiṃ ca kho, bhikkhave, samaye uddhataṃ cittaṃ hoti, kālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, kālo samādhisambojjhaṅgassa bhāvanāya, kālo upekkhāsambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Uddhataṃ, bhikkhave, cittaṃ, taṃ etehi dhammehi suvūpasamayaṃ hoti. Seyyathāpi, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo assa, so tattha allāni ceva tiṇāni pakkhipeyya…pe… paṃsukena [Pg.130] ca okireyya, bhabbo nu kho so, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetunti? Evaṃ, bhante’’ti (saṃ. ni. 5.234).

“诸比丘，譬如有人欲熄灭一大堆火焰，他往其中投入干草……且不以尘土覆盖。诸比丘，此人能熄灭一大堆火焰吗？”“世尊，不能。”“诸比丘，同样地，当心掉举时，彼时，非修习择法觉支之时，非精进觉支……非喜觉支之时。何以故？诸比丘，掉举之心，难以因此等法平息。诸比丘，然而，当心掉举时，彼时正是修习轻安觉支之时，修习定觉支之时，修习舍觉支之时。何以故？诸比丘，掉举之心，易因此等法平息。诸比丘，譬如有人欲熄灭一大堆火焰，他往其中投入湿草……且以尘土覆盖。诸比丘，此人能熄灭一大堆火焰吗？”“世尊，能。”（相应部5.234）

Etthāpi yathāsakaṃ āhāravasena passaddhisambojjhaṅgādīnaṃ bhāvanā veditabbā. Vuttañhetaṃ bhagavatā –

在此亦应知，当依各自的因缘而修习轻安等觉支。此乃世尊所说——

‘‘Atthi, bhikkhave, kāyapassaddhi cittapassaddhi. Tattha yoniso manasikārabahulīkāro, ayamāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya uppannassa vā passaddhisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.232).

“诸比丘，有身轻安与心轻安。于此，如理作意的多修习，是令未生的轻安觉支生起，并令已生的轻安觉支增长、广大、修习、圆满的资粮。”

Tathā ‘‘atthi, bhikkhave, samathanimittaṃ abyagganimittaṃ. Tattha yoniso manasikārabahulīkāro, ayamāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya uppannassa vā samādhisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.232).

“又，诸比丘，有止相与不散乱相。于此，如理作意的多修习，是令未生的定觉支生起，并令已生的定觉支增长、广大、修习、圆满的资粮。”

Tathā ‘‘atthi, bhikkhave, upekkhāsambojjhaṅgaṭṭhāniyā dhammā. Tattha yoniso manasikārabahulīkāro, ayamāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya uppannassa vā upekkhāsambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.232).

“又，诸比丘，有作为舍觉支基础的诸法。于此，如理作意的多修习，是令未生的舍觉支生起，并令已生的舍觉支增长、广大、修习、圆满的资粮。”

Tattha yathāssa passaddhiādayo uppannapubbā, taṃ ākāraṃ sallakkhetvā tesaṃ uppādanavasena pavattamanasikārova tīsupi padesu yoniso manasikāro nāma. Samathanimittanti ca samathassevetamadhivacanaṃ. Avikkhepaṭṭhena ca tasseva abyagganimittanti.

于此，如其轻安等先前已生起，在省察其状态后，以能令其生起的方式而持续作意，这在所有三段经文中即名为如理作意。“止相”即是“止”的同义词，而“不散乱相”也因其不散乱的含义而为“止”的同义词。

Apica satta dhammā passaddhisambojjhaṅgassa uppādāya saṃvattanti paṇītabhojanasevanatā, utusukhasevanatā, iriyāpathasukhasevanatā, majjhattapayogatā, sāraddhakāyapuggalaparivajjanatā, passaddhakāyapuggalasevanatā, tadadhimuttatāti.

再者，有七法有助于轻安觉支的生起：受用胜妙食物，受用舒适气候，受用舒适威仪，中道的努力，远离身心烦乱之人，亲近身心轻安之人，以及心向于彼（轻安）。

Ekādasa [Pg.131] dhammā samādhisambojjhaṅgassa uppādāya saṃvattanti vatthuvisadatā, nimittakusalatā, indriyasamattapaṭipādanatā, samaye cittassa niggahaṇatā, samaye cittassa paggahaṇatā, nirassādassa cittassa saddhāsaṃvegavasena sampahaṃsanatā, sammāpavattassa ajjhupekkhanatā, asamāhitapuggalaparivajjanatā, samāhitapuggalasevanatā, jhānavimokkhapaccavekkhaṇatā, tadadhimuttatāti.

十一法导向定觉支的生起：事清净，善巧于相，令诸根平等，适时抑制其心，适时策励其心，以信及悚惧令无味之心欣悦，于正行之心住舍，远离未得定之人，亲近已得定之人，省察禅那与解脱，以及对此[定]倾心。

Pañca dhammā upekkhāsambojjhaṅgassa uppādāya saṃvattanti sattamajjhattatā, saṅkhāramajjhattatā, sattasaṅkhārakelāyanapuggalaparivajjanatā, sattasaṅkhāramajjhattapuggalasevanatā, tadadhimuttatāti. Iti imehākārehi ete dhamme uppādento passaddhisambojjhaṅgādayo bhāveti nāma. Evaṃ yasmiṃ samaye cittaṃ niggahetabbaṃ tasmiṃ samaye cittaṃ niggaṇhāti.

五法导向舍觉支的生起：于有情中舍，于诸行中舍，远离于有情及诸行执着之人，亲近于有情及诸行中舍之人，以及对此[舍]倾心。如是，以此等方式令此等法生起者，名为修习轻安觉支等。如是，于应抑制心时，即抑制其心。

66. Kathaṃ yasmiṃ samaye cittaṃ sampahaṃsitabbaṃ, tasmiṃ samaye cittaṃ sampahaṃseti? Yadāssa paññāpayogamandatāya vā upasamasukhānadhigamena vā nirassādaṃ cittaṃ hoti, tadā naṃ aṭṭhasaṃvegavatthupaccavekkhaṇena saṃvejeti. Aṭṭha saṃvegavatthūni nāma jātijarābyādhimaraṇāni cattāri, apāyadukkhaṃ pañcamaṃ, atīte vaṭṭamūlakaṃ dukkhaṃ, anāgate vaṭṭamūlakaṃ dukkhaṃ, paccuppanne āhārapariyeṭṭhimūlakaṃ dukkhanti. Buddhadhammasaṅghaguṇānussaraṇena cassa pasādaṃ janeti. Evaṃ yasmiṃ samaye cittaṃ sampahaṃsitabbaṃ, tasmiṃ samaye cittaṃ sampahaṃseti.

66. 于应策励心时，如何策励其心？若因智慧运用迟缓，或因未得寂止之乐，其心变得无味，则应以省察八种悚惧事而警策之。八种悚惧事者，即：生、老、病、死四者，第五为恶趣苦，以及过去以轮回为根之苦，未来以轮回为根之苦，现在以求食为根之苦。并应以随念佛、法、僧之功德而令其心生起净信。如是，于应策励心时，即策励其心。

Kathaṃ yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ, tasmiṃ samaye cittaṃ ajjhupekkhati? Yadāssa evaṃ paṭipajjato alīnaṃ anuddhataṃ anirassādaṃ ārammaṇe samappavattaṃ samathavīthipaṭipannaṃ cittaṃ hoti, tadāssa paggahaniggahasampahaṃsanesu na byāpāraṃ āpajjati, sārathi viya samappavattesu assesu. Evaṃ yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ, tasmiṃ samaye cittaṃ ajjhupekkhati.

于何时应舍置心，即于尔时舍置心，是为何？当如是修行者之心，不沉没、不掉举、非无悦味，于所缘中平等转起，行于止之道时，尔时，彼于策励、抑制、令喜悦等事，不复用功，犹如御者之于平等奔驰之马。如是，于应舍置心之时，即舍置心。

Asamāhitapuggalaparivajjanatā nāma nekkhammapaṭipadaṃ anāruḷhapubbānaṃ anekakiccapasutānaṃ vikkhittahadayānaṃ puggalānaṃ ārakā pariccāgo.

所谓远离未得定之人，即是远离舍弃彼等未曾踏上出离之道、勤于诸多事务、心散乱之人。

Samāhitapuggalasevanatā nāma nekkhammapaṭipadaṃ paṭipannānaṃ samādhilābhīnaṃ puggalānaṃ kālena kālaṃ upasaṅkamanaṃ.

所谓亲近已得定之人，即是适时前往亲近彼等已行于出离之道、已得禅定之人。

Tadadhimuttatā [Pg.132] nāma samādhiadhimuttatā samādhigarusamādhininnasamādhipoṇasamādhipabbhāratāti attho.

所谓倾心于彼（定），即是倾心于定之义，亦即以定为重、心向于定、心倾于定、心注于定。

Evametaṃ dasavidhaṃ appanākosallaṃ sampādetabbaṃ.

如是，应圆满此十种安止善巧。

67.

67.

Evañhi sampādayato, appanākosallaṃ imaṃ;

Paṭiladdhe nimittasmiṃ, appanā sampavattati.

如是圆满此安止善巧，于已获得（似）相时，安止即得生起。

Evañhi paṭipannassa, sace sā nappavattati;

Tathāpi na jahe yogaṃ, vāyametheva paṇḍito.

如是修行者，彼（安止）若不生，即便如此，智者亦不应舍弃精勤，当恒常努力。

Hitvā hi sammāvāyāmaṃ, visesaṃ nāma māṇavo;

Adhigacche parittampi, ṭhānametaṃ na vijjati.

舍弃正精进，有情能证得哪怕少许殊胜，实无此理。

Cittappavattiākāraṃ, tasmā sallakkhayaṃ budho;

Samataṃ vīriyasseva, yojayetha punappunaṃ.

是故智者当审察心行之相，应再三致力于精进之平衡。

Īsakampi layaṃ yantaṃ, paggaṇhetheva mānasaṃ;

Accāraddhaṃ nisedhetvā, samameva pavattaye.

心若稍陷沉没，则应策励之；抑制过度精进，令其平等而转。

Reṇumhi uppaladale, sutte nāvāya nāḷiyā;

Yathā madhukarādīnaṃ, pavatti sammavaṇṇitā.

犹如于花粉、莲瓣、蛛丝、船、油管中，蜜蜂等之行相，经中如是善说。

Līnauddhatabhāvehi, mocayitvāna sabbaso;

Evaṃ nimittābhimukhaṃ, mānasaṃ paṭipādayeti.

从沉没与掉举之状态中，令心完全解脱，如是令其朝向于相而行。

Nimittābhimukhapaṭipādanaṃ

令心趣向于相

68. Tatrāyamatthadīpanā – yathā hi acheko madhukaro asukasmiṃ rukkhe pupphaṃ pupphitanti ñatvā tikkhena vegena pakkhando taṃ atikkamitvā paṭinivattento khīṇe reṇumhi sampāpuṇāti. Aparo acheko mandena javena pakkhando khīṇeyeva sampāpuṇāti. Cheko pana samena javena pakkhando sukhena puppharāsiṃ sampatvā yāvadicchakaṃ reṇuṃ ādāya madhuṃ sampādetvā madhurasamanubhavati.

68. 于此，此为义理之阐明：譬如，一只不善巧的蜜蜂，得知某棵树已开花，便以猛烈的速度飞去，飞过了头，待其折返时，花粉已尽。另一只不善巧的蜜蜂，以缓慢的速度飞去，到达时花粉也已尽。然而，善巧的蜜蜂以平稳的速度飞去，安乐地到达花丛，随其所欲地采集花粉，酿成蜂蜜，享受其甘甜滋味。

Yathā [Pg.133] ca sallakattaantevāsikesu udakathālagate uppalapatte satthakammaṃ sikkhantesu eko acheko vegena satthaṃ pātento uppalapattaṃ dvidhā vā chindati, udake vā paveseti. Aparo acheko chijjanapavesanabhayā satthakena phusitumpi na visahati. Cheko pana samena payogena tattha satthapahāraṃ dassetvā pariyodātasippo hutvā tathārūpesu ṭhānesu kammaṃ katvā lābhaṃ labhati.

又譬如，外科医生的弟子们在置于水盘中的莲叶上学习刀法时，一位不善巧的弟子急速下刀，或将莲叶切为两半，或使其沉入水中。另一位不善巧的弟子因害怕切断与沉没，甚至不敢用刀碰触。然而，善巧的弟子以平稳的运用，于其上展示刀法，成为技艺纯熟者，在如此情况下行医，获得酬劳。

Yathā ca yo catubyāmappamāṇaṃ makkaṭasuttamāharati, so cattāri sahassāni labhatīti raññā vutte eko achekapuriso vegena makkaṭasuttamākaḍḍhanto tahiṃ tahiṃ chindatiyeva. Aparo acheko chedanabhayā hatthena phusitumpi na visahati. Cheko pana koṭito paṭṭhāya samena payogena daṇḍake vedhetvā āharitvā lābhaṃ labhati.

又譬如，国王说：“谁能取来四寻长的蜘蛛丝，他将得到四千（钱）。”一位不善巧的人急速拉扯蜘蛛丝，结果处处断裂。另一位不善巧的人因害怕断裂，甚至不敢用手碰触。然而，善巧的人从一端开始，以平稳的运用将其缠绕在棍子上取来，获得了赏金。

Yathā ca acheko niyāmako balavavāte laṅkāraṃ pūrento nāvaṃ videsaṃ pakkhandāpeti. Aparo acheko mandavāte laṅkāraṃ oropento nāvaṃ tattheva ṭhapeti. Cheko pana mandavāte laṅkāraṃ pūretvā balavavāte aḍḍhalaṅkāraṃ katvā sotthinā icchitaṭṭhānaṃ pāpuṇāti.

又譬如，不善巧的舵手在强风中张满帆，使船驶向别处。另一位不善巧的舵手在微风中降下帆，使船停在原地。然而，善巧的舵手在微风中张满帆，在强风中升半帆，平安抵达所欲之处。

Yathā ca yo telena achaḍḍento nāḷiṃ pūreti, so lābhaṃ labhatīti ācariyena antevāsikānaṃ vutte eko acheko lābhaluddho vegena pūrento telaṃ chaḍḍeti. Aparo acheko telachaḍḍanabhayā āsiñcitumpi na visahati. Cheko pana samena payogena pūretvā lābhaṃ labhati.

譬如老师对弟子们说：“谁能不洒漏地用油注满油管，谁就能得到奖赏。”一位不善巧而贪求奖赏的弟子，因急速注入而使油洒漏。另一位不善巧的弟子，因害怕油会洒漏，甚至不敢倾注。而善巧的弟子，则以平稳的努力注满油管，获得了奖赏。

Evameva eko bhikkhu uppanne nimitte sīghameva appanaṃ pāpuṇissāmīti gāḷhaṃ vīriyaṃ karoti, tassa cittaṃ accāraddhavīriyattā uddhacce patati, so na sakkoti appanaṃ pāpuṇituṃ. Eko accāraddhavīriyatāya dosaṃ disvā kiṃ dānime appanāyāti vīriyaṃ hāpeti, tassa cittaṃ atilīnavīriyattā kosajje patati, sopi na sakkoti appanaṃ pāpuṇituṃ. Yo pana īsakampi līnaṃ līnabhāvato uddhataṃ uddhaccato mocetvā samena payogena [Pg.134] nimittābhimukhaṃ pavatteti, so appanaṃ pāpuṇāti, tādisena bhavitabbaṃ. Imamatthaṃ sandhāya etaṃ vuttaṃ –

同样地，一位比丘于似相生起时，心想：“我将迅速证得安止”，而作强力精进，其心因精进过度而落入掉举，他不能证得安止。另一位比丘见到精进过度的过患，心想：“如今我何需安止？”而放缓精进，其心因精进过弱而落入懈怠，他也不能证得安止。然而，有比丘能将哪怕是微细沉没的心，从沉没的状态中解脱出来；将掉举的心，从掉举的状态中解脱出来，以平稳的努力使心朝向于相，他便能证得安止。应当成为那样的人。针对此义，而说此偈：

Reṇumhi uppaladale, sutte nāvāya nāḷiyā;

Yathā madhukarādīnaṃ, pavatti sammavaṇṇitā.

如于花粉、莲叶、蛛丝、船上及油管中，蜜蜂等之行仪已被善为阐明。

Līnauddhatabhāvehi, mocayitvāna sabbaso;

Evaṃ nimittābhimukhaṃ, mānasaṃ paṭipādayeti.

应如是使心从沉没与掉举的状态中完全解脱，令其朝向于相。

Paṭhamajjhānakathā

初禅论

69. Iti evaṃ nimittābhimukhaṃ mānasaṃ paṭipādayato panassa idāni appanā ijjhissatīti bhavaṅgaṃ upacchinditvā pathavī pathavīti anuyogavasena upaṭṭhitaṃ tadeva pathavīkasiṇaṃ ārammaṇaṃ katvā manodvārāvajjanamuppajjati. Tato tasmiṃyevārammaṇe cattāri pañca vā javanāni javanti. Tesu avasāne ekaṃ rūpāvacaraṃ, sesāni kāmāvacarāni. Pakaticittehi balavataravitakkavicārapītisukhacittekaggatāni yāni appanāya parikammattā parikammānītipi, yathā gāmādīnaṃ āsannapadeso gāmūpacāro nagarūpacāroti vuccati, evaṃ appanāya āsannattā samīpacārattā vā upacārānītipi, ito pubbe parikammānaṃ, upari appanāya ca anulomato anulomānītipi vuccanti. Yañcettha sabbantimaṃ, taṃ parittagottābhibhavanato, mahaggatagottabhāvanato ca gotrabhūtipi vuccati. Agahitaggahaṇena panettha paṭhamaṃ parikammaṃ, dutiyaṃ upacāraṃ, tatiyaṃ anulomaṃ, catutthaṃ gotrabhu. Paṭhamaṃ vā upacāraṃ, dutiyaṃ anulomaṃ, tatiyaṃ gotrabhu, catutthaṃ pañcamaṃ vā appanācittaṃ. Catutthameva hi pañcamaṃ vā appeti, tañca kho khippābhiññadandhābhiññavasena. Tato paraṃ javanaṃ patati. Bhavaṅgassa vāro hoti.

69. 再者，当如此将心导向似相时，（瑜伽士）想：“现在安止即将成就”，于是切断有分，将那通过“地、地”的专注而现起的地遍（似相）作为所缘后，意门转向心便生起。之后，于同一所缘上，四或五个速行心速行。在这些速行中，最后一个是色界心，其余是欲界心。它们具有比通常心更强的寻、伺、喜、乐、心一境性。由于是安止的准备，故亦称为“遍作”（parikamma）；又如村庄等附近之地称为“村近郊”、“城近郊”，同样地，由于邻近安止或在安止附近行境，故亦称为“近行”（upacāra）；又由于随顺于此前的遍作及之后的安止，故亦称为“随顺”（anuloma）。其中最后之心，因其克服欲界种姓、培育广大种姓，故亦称为“种姓”（gotrabhū）。在此，第一心是遍作，第二心是近行，第三心是随顺，第四心是种姓。或者，第一心是近行，第二心是随顺，第三心是种姓，而第四或第五心是安止心。确实，第四或第五心达到安止，此乃依速通达与迟通达者而有别。此后，速行坠落，轮到有分生起。

Ābhidhammikagodattatthero pana ‘‘purimā purimā kusalā dhammā pacchimānaṃ pacchimānaṃ kusalānaṃ dhammānaṃ āsevanapaccayena paccayo’’ti (paṭṭhā. 1.1.12) imaṃ suttaṃ vatvā āsevanapaccayena pacchimo pacchimo dhammo balavā hoti, tasmā chaṭṭhepi sattamepi appanā hotīti āha, taṃ aṭṭhakathāsu ‘‘attano matimattaṃ therasseta’’nti vatvā paṭikkhittaṃ. Catutthapañcamesuyeva pana appanā hoti. Parato javanaṃ patitaṃ nāma hoti, bhavaṅgassa āsannattāti vuttaṃ[Pg.135]. Tameva vicāretvā vuttattā na sakkā paṭikkhipituṃ. Yathā hi puriso chinnapapātābhimukho dhāvanto ṭhātukāmopi pariyante pādaṃ katvā ṭhātuṃ na sakkoti papāte eva patati, evaṃ chaṭṭhe vā sattame vā appetuṃ na sakkoti, bhavaṅgassa āsannattā. Tasmā catutthapañcamesuyeva appanā hotīti veditabbā.

再者，阿毗达摩师高达长老(Ābhidhammikagodattatthero)引述“前前诸善法，为后后诸善法之重复缘(āsevanapaccaya)”（《发趣论》1.1.12）此一经文后说：“以重复缘故，后后之法更为有力，是故于第六、第七（速行）亦有安止(appanā)。”其说已于诸义注(aṭṭhakathā)中，以“此仅为长老个人之见”而被驳斥。实则，安止仅于第四、第五（速行）生起。此后之速行，则被称为已堕，（义注）说：“因其接近有分(bhavaṅga)故。”此说乃经审察而说，故不可驳。犹如有人奔向悬崖，虽欲停止，然至崖边，立足不住，终必堕于崖下。如是，于第六或第七（速行），因接近有分，故不能安止。是故当知，安止仅于第四、第五（速行）生起。

Sā ca pana ekacittakkhaṇikāyeva. Sattasu hi ṭhānesu addhānaparicchedo nāma natthi paṭhamappanāyaṃ, lokiyābhiññāsu, catūsu maggesu, maggānantaraphale, rūpārūpabhavesu bhavaṅgajjhāne, nirodhassa paccaye nevasaññānāsaññāyatane, nirodhā vuṭṭhahantassa phalasamāpattiyanti. Ettha maggānantaraphalaṃ tiṇṇaṃ upari na hoti. Nirodhassa paccayo nevasaññānāsaññāyatanaṃ dvinnamupari na hoti. Rūpārūpesu bhavaṅgassa parimāṇaṃ natthi, sesaṭṭhānesu ekameva cittanti. Iti ekacittakkhaṇikāyeva appanā. Tato bhavaṅgapāto. Atha bhavaṅgaṃ vocchinditvā jhānapaccavekkhaṇatthāya āvajjanaṃ, tato jhānapaccavekkhaṇanti.

而此（初安止）仅为一心识刹那。于七处实无时间之限制，即：初安止(paṭhamappanā)、世间神通(lokiyābhiññā)、四道、紧随道后之果、色界与无色界有中作为有分的禅那、作为灭尽定(nirodhasamāpatti)之缘的非想非非想处、以及从灭尽定出定者之果定(phalasamāpatti)。于此七处中，紧随道后之果，不超三次。作为灭尽定之缘的非想非非想处，不超二次。于色、无色有中，有分之量无限。于其余诸处，则仅为一心。是故，初安止仅为一心识刹那。其后堕入有分。尔后，断有分流，为省察禅那而转向(āvajjana)，其后（生起）省察禅那（之心）。

Ettāvatā ca panesa vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati (dha. sa. 160; dī. ni. 1.226). Evamanena pañcaṅgavippahīnaṃ pañcaṅgasamannāgataṃ tividhakalyāṇaṃ dasalakkhaṇasampannaṃ paṭhamaṃ jhānaṃ adhigataṃ hoti pathavīkasiṇaṃ.

再者，以此（修习）程度，此（瑜伽行者）确实远离了诸欲，远离了诸不善法，有寻、有伺，离生喜乐，成就并安住于初禅。如此，他已证得离五支、具五支、具三善、十相圆满的地遍初禅。

70. Tattha vivicceva kāmehīti kāmehi viviccitvā vinā hutvā apakkamitvā. Yo panāyamettha evakāro, so niyamatthoti veditabbo. Yasmā ca niyamattho, tasmā tasmiṃ paṭhamajjhānaṃ upasampajja viharaṇasamaye avijjamānānampi kāmānaṃ tassa paṭhamajjhānassa paṭipakkhabhāvaṃ kāmapariccāgeneva cassa adhigamaṃ dīpeti.

70. 于此，“确实远离了诸欲”（vivicceva kāmehi）是指远离、舍离、退避诸欲。而此中的“eva”（确实）一词，当知是为限定之义。正因其义为限定，故（此词）开示：即使在成就并安住初禅、诸欲已不存在之时，诸欲仍是初禅的对立面，并且唯有通过舍弃诸欲才能证得此禅。

Kathaṃ? ‘‘Vivicceva kāmehī’’ti evañhi niyame kariyamāne idaṃ paññāyati, nūna jhānassa kāmā paṭipakkhabhūtā yesu sati idaṃ nappavattati, andhakāre sati padīpobhāso viya. Tesaṃ pariccāgeneva cassa [Pg.136] adhigamo hoti, orimatīrapariccāgena pārimatīrasseva. Tasmā niyamaṃ karotīti.

如何呢？当作出“确实远离了诸欲”这样的限定时，此义即明了：诸欲确实是禅那的对立面，有诸欲时，禅那则不生，犹如于暗处无灯光。唯有舍弃它们，才能证得禅那，犹如舍此岸而达彼岸。是故作出此限定。

Tattha siyā, kasmā panesa pubbapadeyeva vutto, na uttarapade, kiṃ akusalehi dhammehi aviviccāpi jhānaṃ upasampajja vihareyyāti? Na kho panetaṃ evaṃ daṭṭhabbaṃ. Taṃnissaraṇato hi pubbapade esa vutto. Kāmadhātusamatikkamanato hi kāmarāgapaṭipakkhato ca idaṃ jhānaṃ kāmānameva nissaraṇaṃ. Yathāha, ‘‘kāmānametaṃ nissaraṇaṃ yadidaṃ nekkhamma’’nti (dī. ni. 3.353). Uttarapadepi pana yathā ‘‘idheva, bhikkhave, samaṇo, idha dutiyo samaṇo’’ti (ma. ni. 1.139; a. ni. 4.241) ettha evakāro ānetvā vuccati, evaṃ vattabbo. Na hi sakkā ito aññehipi nīvaraṇasaṅkhātehi akusaladhammehi avivicca jhānaṃ upasampajja viharituṃ. Tasmā ‘‘vivicceva kāmehi vivicceva akusalehi dhammehī’’ti evaṃ padadvayepi esa daṭṭhabbo. Padadvayepi ca kiñcāpi viviccāti iminā sādhāraṇavacanena tadaṅgavivekādayo, kāyavivekādayo ca sabbepi vivekā saṅgahaṃ gacchanti, tathāpi kāyaviveko cittaviveko vikkhambhanavivekoti tayo eva idha daṭṭhabbā.

于此，或有质问：为何“唯”（eva）字只用于前句，而不用在后句？难道不远离诸不善法，也能证得并安住于禅那吗？不应如是理解。因为此禅那是欲的出离，故“唯”字只用于前句。因为此禅那能超越欲界、对治欲贪，故它正是欲的出离。如（经中）所说：“此欲之出离，即是离欲(nekkhamma)。”然而，在后句中，也应如“诸比丘，唯在此处有沙门，于此有第二沙门”一文，将前句的“唯”（eva）字引申过来解说。诚然，若不远离其他被称为盖的不善法，则不可能证得并安住于禅那。是故，应理解为“唯远离诸欲，唯远离诸不善法”，此限定义通于二句。再者，于此二句中，“远离”一词虽为通说，可总括所有远离，如随分远离(tadaṅgaviveka)等、身远离(kāyaviveka)等，然于此处，只应取身远离、心远离(cittaviveka)和镇伏远离(vikkhambhanaviveka)此三者。

Kāmehīti iminā pana padena ye ca niddese ‘‘katame vatthukāmā, manāpiyā rūpā’’tiādinā (mahāni. 1) nayena vatthukāmā vuttā, ye ca tattheva vibhaṅge ca ‘‘chando kāmo, rāgo kāmo, chandarāgo kāmo, saṅkappo kāmo, rāgo kāmo, saṅkapparāgo kāmo, ime vuccanti kāmā’’ti (mahāni. 1; vibha. 564) evaṃ kilesakāmā vuttā, te sabbepi saṅgahitāicceva daṭṭhabbā. Evañhi sati vivicceva kāmehīti vatthukāmehipi viviccevāti attho yujjati, tena kāyaviveko vutto hoti. Vivicca akusalehi dhammehīti kilesakāmehi sabbākusalehi vā viviccāti attho yujjati, tena cittaviveko vutto hoti. Purimena cettha vatthukāmehi vivekavacanato eva kāmasukhapariccāgo, dutiyena kilesakāmehi vivekavacanato nekkhammasukhapariggaho vibhāvito hoti. Evaṃ vatthukāmakilesakāmavivekavacanatoyeva ca etesaṃ paṭhamena saṃkilesavatthuppahānaṃ, dutiyena saṃkilesappahānaṃ. Paṭhamena lolabhāvassa hetupariccāgo, dutiyena bālabhāvassa. Paṭhamena ca payogasuddhi[Pg.137], dutiyena āsayaposanaṃ vibhāvitaṃ hotīti viññātabbaṃ. Esa tāva nayo kāmehīti ettha vuttakāmesu vatthukāmapakkhe.

再者，以“诸欲”(kāmehi)一词，应当理解为含摄了在《大义释》(Mahāniddesa)中以“什么是事欲？即合意的色……”等方式所说的“事欲”(vatthukāmā)，以及在《大义释》和《分别论》(Vibhaṅga)中以“欲求是欲，贪是欲，欲贪是欲，思惟是欲，贪是欲，思惟之贪是欲，此等被称为欲”的方式所说的“烦恼欲”(kilesakāmā)。因为这样，“远离诸欲”便与“远离事欲”之义相符，由此说为身远离。“远离诸不善法”便与“远离烦恼欲或一切不善法”之义相符，由此说为心远离。并且，在此，通过前者远离事欲之说，阐明了舍弃欲乐；通过后者远离烦恼欲之说，阐明了受持出离乐。同样，正是通过远离事欲和烦恼欲之说，对于此二者，通过前者阐明了舍断杂染之因(saṃkilesavatthu)，通过后者阐明了舍断杂染(saṃkilesa)。通过前者舍弃了贪婪(lolabhāva)之因，通过后者舍弃了愚痴(bālabhāva)之因。并且，通过前者阐明了行为的清净(payogasuddhi)，通过后者阐明了滋养意乐(āsayaposana)，应如是了知。以上是就“诸欲”一词在此处所说的诸欲中，关于事欲方面的道理。

Kilesakāmapakkhe pana chandoti ca rāgoti ca evamādīhi anekabhedo kāmacchandoyeva kāmoti adhippeto. So ca akusalapariyāpannopi samāno ‘‘tattha katamo kāmo chando kāmo’’tiādinā (vibha. 564) nayena vibhaṅge jhānapaṭipakkhato visuṃ vutto. Kilesakāmattā vā purimapade vutto, akusalapariyāpannattā dutiyapade. Anekabhedato cassa kāmatoti avatvā kāmehīti vuttaṃ.

再者，于烦恼欲方面，具有“欲求”(chanda)、“贪”(rāga)等多种差别的欲贪(kāmacchanda)，即被意指为“欲”。而此欲贪虽然已摄于不善法中，但在《分别论》(Vibhaṅga)中，仍以“其中，什么是欲？欲求即是欲。”等方式，因其为禅那的对立面而被单独宣说。或者说，因其是烦恼欲，故在第一句(vivicceva kāmehi)中说；因其已摄于不善法，故在第二句(vivicca akusalehi dhammehīti)中说。并且，因其有多种差别，故不说单数的“从欲”(kāmato)，而说复数的“从诸欲”(kāmehi)。

Aññesampi ca dhammānaṃ akusalabhāve vijjamāne ‘‘tattha katame akusalā dhammā, kāmacchando’’tiādinā nayena vibhaṅge upari jhānaṅgānaṃ paccanīkapaṭipakkhabhāvadassanato nīvaraṇāneva vuttāni. Nīvaraṇāni hi jhānaṅgapaccanīkāni, tesaṃ jhānaṅgāneva paṭipakkhāni viddhaṃsakāni vighātakānīti vuttaṃ hoti. Tathā hi samādhi kāmacchandassa paṭipakkho, pīti byāpādassa, vitakko thinamiddhassa, sukhaṃ uddhaccakukkuccassa, vicāro vicikicchāyāti peṭake vuttaṃ.

虽然其他诸法也有不善性存在，但在《分别论》(Vibhaṅga)中，以“此中，哪些是不善法？欲贪……”等方式，为显示（未来当说的）禅支是其敌对法（paccanīka）——诸盖的对治法（paṭipakkha），故只说了诸盖。诚然，诸盖是禅支的敌对法，而禅支正是彼等（诸盖）的对治法、破坏者、摧毁者，此即其义。所以，《藏论》(Peṭaka)中说：“定是欲贪的对治法，喜是瞋恚的对治法，寻是昏沉睡眠的对治法，乐是掉举恶作的对治法，伺是疑的对治法。”

Evamettha vivicceva kāmehīti iminā kāmacchandassa vikkhambhanaviveko vutto hoti. Vivicca akusalehi dhammehīti iminā pañcannampi nīvaraṇānaṃ, agahitaggahaṇena pana paṭhamena kāmacchandassa, dutiyena sesanīvaraṇānaṃ. Tathā paṭhamena tīsu akusalamūlesu pañcakāmaguṇabhedavisayassa lobhassa, dutiyena āghātavatthubhedādivisayānaṃ dosamohānaṃ. Oghādīsu vā dhammesu paṭhamena kāmoghakāmayogakāmāsavakāmupādānaabhijjhākāyaganthakāmarāgasaṃyojanānaṃ, dutiyena avasesaoghayogāsavaupādānaganthasaṃyojanānaṃ. Paṭhamena ca taṇhāya taṃsampayuttakānañca, dutiyena avijjāya taṃsampayuttakānañca. Apica paṭhamena lobhasampayuttānaṃ aṭṭhannaṃ cittuppādānaṃ, dutiyena sesānaṃ catunnaṃ akusalacittuppādānaṃ vikkhambhanaviveko vutto hotīti veditabbo. Ayaṃ tāva vivicceva kāmehi vivicca akusalehi dhammehīti ettha atthappakāsanā.

如是，于此，以“离诸欲”一句，说的是对欲贪的镇伏远离；以“离诸不善法”一句，说的是对所有五盖的镇伏远离。又或者，依“取未取”之理，前句指欲贪，后句指其余诸盖。同样地，于三不善根中，前句对治以五妙欲为所缘的贪，后句对治以愤恨事等为所缘的瞋与痴。或于暴流等法中，前句对治欲暴流、欲轭、欲漏、欲取、贪身系、欲贪结，后句对治其余的暴流、轭、漏、取、系、结。又，前句对治爱及其相应法，后句对治无明及其相应法。再者，前句对治八种贪相应心生起，后句对治其余四种不善心生起。当知此说的是镇伏远离。以上即是“离诸欲，离诸不善法”的义释。

71. Ettāvatā [Pg.138] ca paṭhamassa jhānassa pahānaṅgaṃ dassetvā idāni sampayogaṅgaṃ dassetuṃ savitakkaṃ savicārantiādi vuttaṃ. Tattha vitakkanaṃ vitakko, ūhananti vuttaṃ hoti. Svāyaṃ ārammaṇe cittassa abhiniropanalakkhaṇo, āhananapariyāhananaraso. Tathā hi tena yogāvacaro ārammaṇaṃ vitakkāhataṃ vitakkapariyāhataṃ karotīti vuccati. Ārammaṇe cittassa ānayanapaccupaṭṭhāno.

71. 如此，在说明了初禅的舍断支后，如今为显示其相应支而说“有寻、有伺”等。于此，寻思即是寻（vitakka），意即推度。此寻的特相是令心投向所缘，作用是敲击与周遍敲击。确实，因此据说禅修者通过它，令所缘被寻敲击、被寻周遍敲击。其现起是引导心至所缘。

Vicaraṇaṃ vicāro, anusañcaraṇanti vuttaṃ hoti. Svāyaṃ ārammaṇānumajjanalakkhaṇo, tattha sahajātānuyojanaraso, cittassa anuppabandhanapaccupaṭṭhāno.

伺察即是伺（vicāra），意即随行。此伺的特相是细察所缘，其作用是令俱生法持续连结于彼（所缘），其现起是心的持续系缚。

Santepi ca nesaṃ katthaci avippayoge oḷārikaṭṭhena pubbaṅgamaṭṭhena ca ghaṇḍābhighāto viya cetaso paṭhamābhinipāto vitakko. Sukhumaṭṭhena anumajjanasabhāvena ca ghaṇḍānuravo viya anuppabandho vicāro. Vipphāravā cettha vitakko paṭhamuppattikāle paripphandanabhūto cittassa ākāse uppatitukāmassa pakkhino pakkhavikkhepo viya padumābhimukhapāto viya ca gandhānubandhacetaso bhamarassa. Santavutti vicāro nātiparipphandanabhāvo cittassa ākāse uppatitassa pakkhino pakkhappasāraṇaṃ viya, paribbhamanaṃ viya ca padumābhimukhapatitassa bhamarassa padumassa uparibhāge. Dukanipātaṭṭhakathāyaṃ pana ‘‘ākāse gacchato mahāsakuṇassa ubhohi pakkhehi vātaṃ gahetvā pakkhe sannisīdāpetvā gamanaṃ viya ārammaṇe cetaso abhiniropanabhāvena pavatto vitakko. Vātaggahaṇatthaṃ pakkhe phandāpayamānassa gamanaṃ viya anumajjanabhāvena pavatto vicāro’’ti vuttaṃ, taṃ anuppabandhena pavattiyaṃ yujjati. So pana nesaṃ viseso paṭhamadutiyajjhānesu pākaṭo hoti.

在某些心中，寻与伺虽不相离，但因其粗显及先行之故，心对所缘的初次投向，即是寻（vitakka），犹如钟的初击。因其微细及细察之自性故，持续系缚，即是伺（vicāra），犹如钟的余响。于此，寻是扩展的，在初生时，是心的颤动，犹如欲飞上天空之鸟的振翅，又如心随香气的蜜蜂朝向莲花的俯冲。伺是平静运作的，是心的不甚颤动，犹如已飞上天空之鸟的展翅，又如已飞抵莲花的蜜蜂在莲花上方的盘旋。而在《二集义注》（Dukanipāta-aṭṭhakathā）中则说：“犹如大鸟在空中飞行，用双翼抓住风后，平定双翼而行；如是，以令心投向所缘而运作的，是寻。犹如为了抓住风而拍动双翼而行；如是，以细察的自性而运作的，是伺。”此说适用于持续运作的情况。它们（寻与伺）的此差别，在初禅与第二禅中是明显的。

Apica malaggahitaṃ kaṃsabhājanaṃ ekena hatthena daḷhaṃ gahetvā itarena hatthena cuṇṇatelavālaṇḍupakena parimajjantassa daḷhagahaṇahattho viya vitakko, parimajjanahattho viya vicāro. Tathā kumbhakārassa daṇḍappahārena cakkaṃ bhamayitvā bhājanaṃ karontassa uppīḷanahattho viya vitakko, ito cito ca sañcaraṇahattho viya vicāro. Tathā maṇḍalaṃ karontassa majjhe [Pg.139] sannirumbhitvā ṭhitakaṇṭako viya abhiniropano vitakko, bahi paribbhamanakaṇṭako viya anumajjano vicāro. Iti iminā ca vitakkena iminā ca vicārena saha vattati rukkho viya pupphena phalena cāti idaṃ jhānaṃ ‘‘savitakkaṃ savicāra’’nti vuccati. Vibhaṅge pana ‘‘iminā ca vitakkena iminā ca vicārena upeto hoti samupeto’’tiādinā (vibha. 565) nayena puggalādhiṭṭhānā desanā katā. Attho pana tatrāpi evameva daṭṭhabbo.

再者，譬如有人用一只手紧握住一个沾满污垢的铜盘，另一只手拿着蘸了粉油的毛刷来擦拭：那紧握的手好比是寻，而擦拭的手好比是伺。又如陶工用棍击轮制作陶器时：那按压陶土的手好比是寻，而来回移动的手好比是伺。又如画圆时：那固定在中心的针尖好比是投入的寻，而在外围旋转的针尖好比是巡行的伺。像这样，此禅那与此寻、此伺共同作用，犹如树木与花果共存，因此它被称为“有寻有伺”。然而，在《分别论》(Vibhaṅga)中，是以“具足此寻，具足此伺”等方式，依个人(puggala)而作教说。但其义理也应在此同样理解。

Vivekajanti ettha vivitti viveko, nīvaraṇavigamoti attho. Vivittoti vā viveko, nīvaraṇavivitto jhānasampayuttadhammarāsīti attho. Tasmā vivekā, tasmiṃ vā viveke jātanti vivekajaṃ.

对于“离生”（vivekajaṃ）：于此，“离”（viveka）即是远离，其义为远离诸盖。或者，因其已远离（vivitto），故称“离”，其义为已远离诸盖的、与禅那相应的法聚。因此，从彼“离”而生，或于彼“离”中生，故为“离生”。

72. Pītisukhanti ettha pīṇayatīti pīti. Sā sampiyāyanalakkhaṇā, kāyacittapīnanarasā, pharaṇarasā vā, odagyapaccupaṭṭhānā. Sā panesā khuddikā pīti, khaṇikāpīti, okkantikāpīti, ubbegāpīti, pharaṇāpītīti pañcavidhā hoti. Tattha khuddikāpīti sarīre lomahaṃsamattameva kātuṃ sakkoti. Khaṇikāpīti khaṇe khaṇe vijjuppādasadisā hoti. Okkantikāpīti samuddatīraṃ vīci viya kāyaṃ okkamitvā okkamitvā bhijjati. Ubbegāpīti balavatī hoti kāyaṃ uddhaggaṃ katvā ākāse laṅghāpanappamāṇappattā. Tathā hi puṇṇavallikavāsī mahātissatthero puṇṇamadivase sāyaṃ cetiyaṅgaṇaṃ gantvā candālokaṃ disvā mahācetiyābhimukho hutvā ‘‘imāya vata velāya catasso parisā mahācetiyaṃ vandantī’’ti pakatiyā diṭṭhārammaṇavasena buddhārammaṇaṃ ubbegāpītiṃ uppādetvā sudhātale pahaṭacitrageṇḍuko viya ākāse uppatitvā mahācetiyaṅgaṇeyeva patiṭṭhāsi. Tathā girikaṇḍakavihārassa upanissaye vattakālakagāme ekā kuladhītāpi balavabuddhārammaṇāya ubbegāpītiyā ākāse laṅghesi.

72. 于“喜乐”中，“喜”(pīti)是因其能使人愉悦而得名。其特相为令人喜爱，作用为滋养身心，或为遍满，其现起为身心之振奋。此喜复有五种，即：小喜(khuddikā pīti)、刹那喜(khaṇikāpīti)、继起喜(okkantikāpīti)、踊跃喜(ubbegāpīti)、遍满喜(pharaṇāpīti)。其中，小喜仅能使身体毫毛竖立。刹那喜如闪电般，刹那生灭。继起喜如海浪冲击海岸，一波又一波地涌遍全身而消失。踊跃喜极为猛利，能使身体腾起，乃至于空中跳跃。诚然，居住在普那瓦利卡（Puṇṇavallika）的大帝萨长老，于月圆日傍晚前往塔院，见到月光后，面向大塔而思惟：“啊，此时四众弟子正在礼敬大塔！”于是，长老以其往昔惯见之所缘，生起以佛陀为所缘的踊跃喜，如同一颗被击打在石灰地上的彩球般，跃入空中，复落于大塔的庭院中。又如，在基利堪达卡寺（Girikaṇḍakavihāra）的依止村瓦达迦拉卡村（Vattakālakagāma），一位良家女亦因生起以佛陀为所缘的强烈踊跃喜而跃入空中。

Tassā kira mātāpitaro sāyaṃ dhammassavanatthāya vihāraṃ gacchantā ‘‘amma tvaṃ garubhārā akāle vicarituṃ na sakkosi, mayaṃ tuyhaṃ pattiṃ katvā dhammaṃ sossāmā’’ti agamaṃsu. Sā gantukāmāpi tesaṃ vacanaṃ paṭibāhituṃ [Pg.140] asakkontī ghare ohīyitvā gharājire ṭhatvā candālokena girikaṇḍake ākāsacetiyaṅgaṇaṃ olokentī cetiyassa dīpapūjaṃ addasa, catasso ca parisā mālāgandhādīhi cetiyapūjaṃ katvā padakkhiṇaṃ karontiyo bhikkhusaṅghassa ca gaṇasajjhāyasaddaṃ assosi. Athassā ‘‘dhaññāvatime, ye vihāraṃ gantvā evarūpe cetiyaṅgaṇe anusañcarituṃ, evarūpañca madhuradhammakathaṃ sotuṃ labhantī’’ti muttarāsisadisaṃ cetiyaṃ passantiyā eva ubbegāpīti udapādi. Sā ākāse laṅghitvā mātāpitūnaṃ purimataraṃyeva ākāsato cetiyaṅgaṇe oruyha cetiyaṃ vanditvā dhammaṃ suṇamānā aṭṭhāsi. Atha naṃ mātāpitaro āgantvā ‘‘amma tvaṃ katarena maggena āgatāsī’’ti pucchiṃsu. Sā ‘‘ākāsena āgatāmhi, na maggenā’’ti vatvā ‘‘amma ākāsena nāma khīṇāsavā sañcaranti, tvaṃ kathaṃ āgatā’’ti vuttā āha – ‘‘mayhaṃ candālokena cetiyaṃ ālokentiyā ṭhitāya buddhārammaṇā balavapīti uppajji. Athāhaṃ neva attano ṭhitabhāvaṃ, na nisinnabhāvaṃ aññāsiṃ, gahitanimitteneva pana ākāse laṅghitvā cetiyaṅgaṇe patiṭṭhitāmhī’’ti.

据说她的父母傍晚为听法前往寺院时对她说：“女儿啊，你身怀有孕，不宜在非时出行，我们会为你带回一份法益，我们去听法了。”说完便离去了。她虽然也想去，但无法违逆父母的话，只好留在家里，站在屋前院中，借着月光眺望位于山顶的基利犍荼(Girikaṇḍaka)寺的塔院。她看见了塔前的灯供，又见到四众弟子以花、香等供养佛塔并绕行，也听到了比丘僧团集体诵经的声音。于是她心想：“这些人真有福报啊！他们能去寺院，在这样的塔院绕行，还能听闻如此甘美的法！”就在她看着那如珍珠堆般的佛塔时，生起了奋发喜（ubbegāpīti）。她跃入空中，比父母更早从空中降落于塔院，礼拜佛塔后，站着听法。其后，她的父母来到，问她：“女儿啊，你是从哪条路来的？”她回答：“我是从空中来的，不是从路上来的。”父母说：“女儿啊，只有漏尽者才能在空中行走，你是怎么来的？”她答道：“我借着月光瞻仰佛塔而站立时，生起了以佛陀为所缘的强烈喜悦。那时，我既不知道自己站着，也不知道自己坐着，然而仅凭所取的相，我便跃入空中，立于塔院之中。”

Evaṃ ubbegāpīti ākāse laṅghāpanappamāṇā hoti. Pharaṇāpītiyā pana uppannāya sakalasarīraṃ dhamitvā pūritavatthi viya mahatā udakoghena pakkhandapabbatakucchi viya ca anuparipphuṭaṃ hoti.

如此，奋发喜（ubbegāpīti）的程度能使身体跃入空中。而当遍满喜（pharaṇāpīti）生起时，全身犹如被吹满气的皮囊，又如被巨大洪流冲入的山谷，无处不被遍满。

Sā panesā pañcavidhā pīti gabbhaṃ gaṇhantī paripākaṃ gacchantī duvidhaṃ passaddhiṃ paripūreti kāyapassaddhiñca cittapassaddhiñca. Passaddhi gabbhaṃ gaṇhantī paripākaṃ gacchantī duvidhampi sukhaṃ paripūreti kāyikañca cetasikañca. Sukhaṃ gabbhaṃ gaṇhantaṃ paripākaṃ gacchantaṃ tividhaṃ samādhiṃ paripūreti khaṇikasamādhiṃ upacārasamādhiṃ appanā samādhinti. Tāsu yā appanāsamādhissa mūlaṃ hutvā vaḍḍhamānā samādhisampayogaṃ gatā pharaṇāpīti, ayaṃ imasmiṃ atthe adhippetā pītīti.

再者，这五种喜怀胎而至成熟，圆满两种轻安（passaddhi）：身轻安与心轻安。轻安怀胎而至成熟，圆满两种乐：身乐与心乐。乐怀胎而至成熟，圆满三种定：刹那定（khaṇikasamādhi）、近行定（upacārasamādhi）与安止定（appanāsamādhi）。于此五者中，作为安止定之根本而增长，已达与定相应的遍满喜（pharaṇāpīti），即是此中所意指的“喜”。

73. Itaraṃ pana sukhanaṃ sukhaṃ, suṭṭhu vā khādati, khanati ca kāyacittābādhanti sukhaṃ, taṃ sātalakkhaṇaṃ, sampayuttānaṃ upabrūhanarasaṃ, anuggahapaccupaṭṭhānaṃ. Satipi ca nesaṃ katthaci avippayoge iṭṭhārammaṇapaṭilābhatuṭṭhi pīti. Paṭiladdharasānubhavanaṃ sukhaṃ. Yattha pīti, tattha sukhaṃ. Yattha sukhaṃ, tattha na niyamato pīti. Saṅkhārakkhandhasaṅgahitā pīti. Vedanākkhandhasaṅgahitaṃ sukhaṃ. Kantārakhinnassa [Pg.141] vanantudakadassanasavanesu viya pīti. Vanacchāyāpavesanaudakaparibhogesu viya sukhaṃ. Tasmiṃ tasmiṃ samaye pākaṭabhāvato cetaṃ vuttanti veditabbaṃ. Iti ayañca pīti idañca sukhaṃ assa jhānassa, asmiṃ vā jhāne atthīti idaṃ jhānaṃ pītisukhanti vuccati.

73. 再者，另一者“乐”（sukha），因其令人愉悦，故名为“乐”；或因其善能吞食、拔除身心之苦恼，故名为“乐”。其相为怡悦，其味为增长相应法，其现起为资助。虽然在某些情况下喜与乐不相分离，但喜是获得可意所缘时的满足，乐是体验已得所缘之味。有喜之处则有乐，有乐之处则未必有喜。喜摄于行蕴（saṅkhārakkhandha），乐摄于受蕴（vedanākkhandha）。譬如困于旷野之人，在见到或听闻有林荫与水时的感受是喜；进入林荫、饮用其水时的感受是乐。当知此说是因其在各自的时刻显现分明。如是，此喜与此乐属于此禅，或存在于此禅中，是故此禅被称为“有喜有乐”。

Atha vā pīti ca sukhañca pītisukhaṃ, dhammavinayādayo viya. Vivekajaṃ pītisukhamassa jhānassa, asmiṃ vā jhāne atthīti evampi vivekajaṃpītisukhaṃ. Yatheva hi jhānaṃ, evaṃ pītisukhampettha vivekajameva hoti, tañcassa atthi, tasmā ekapadeneva ‘‘vivekajaṃpītisukha’’ntipi vattuṃ yujjati. Vibhaṅge pana ‘‘idaṃ sukhaṃ imāya pītiyā sahagata’’ntiādinā (vibha. 567) nayena vuttaṃ. Attho pana tatthāpi evameva daṭṭhabbo.

或者，喜与乐，即是喜乐，如同法与律等词。此禅拥有离生的喜乐，或于此禅中有离生的喜乐，故此禅亦名“有离生喜乐者”(vivekajaṃpītisukhaṃ)。诚然，正如禅是离生，于此，喜乐亦唯是离生，且为此禅所拥有，是故亦适合仅以一词说为“有离生喜乐者”。再者，于《分别论》(Vibhaṅga)中，是以“此乐与此喜相应”(vibha. 567)等方式而说，然其义理亦应在此同样被理解。

Paṭhamaṃ jhānanti idaṃ parato āvibhavissati. Upasampajjāti upagantvā, pāpuṇitvāti vuttaṃ hoti. Upasampādayitvā vā, nipphādetvāti vuttaṃ hoti. Vibhaṅge pana ‘‘upasampajjāti paṭhamassa jhānassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā’’ti vuttaṃ. Tassāpi evamevattho daṭṭhabbo. Viharatīti tadanurūpena iriyāpathavihārena itivuttappakārajhānasamaṅgī hutvā attabhāvassa iriyaṃ vuttiṃ pālanaṃ yapanaṃ yāpanaṃ cāraṃ vihāraṃ abhinipphādeti. Vuttañhetaṃ vibhaṅge ‘‘viharatīti iriyati vattati pāleti yapeti yāpeti carati viharati, tena vuccati viharatī’’ti (vibha. 540).

“初禅”(Paṭhamaṃ jhānaṃ)，此句将于后文显明。“证入”(upasampajja)者，是说“已到达，已证得”；或说，是“已令圆满，已完成”。再者，于《分别论》中说：“证入者，即是对初禅的得、获得、到达、圆满到达、触、现证、具足(upasampadā)。”其义理亦应同样被理解。“住”(viharati)者，即是成为具足如是所说之禅者，以与彼相应的威仪住，令自体得以行止、转起、护持、维持、存续、行动、安住。于《分别论》中亦如是说：“住者，即是行动、转起、护持、维持、存续、行走、安住，是故说为住。”(vibha. 540)

Pañcaṅgavippahīnādi

断五支等

74. Yaṃ pana vuttaṃ ‘‘pañcaṅgavippahīnaṃ pañcaṅgasamannāgata’’nti, tattha kāmacchando, byāpādo, thinamiddhaṃ, uddhaccakukkuccaṃ, vicikicchāti imesaṃ pañcannaṃ nīvaraṇānaṃ pahānavasena pañcaṅgavippahīnatā veditabbā. Na hi etesu appahīnesu jhānaṃ uppajjati. Tenassetāni pahānaṅgānīti vuccanti. Kiñcāpi hi jhānakkhaṇe aññepi akusalā dhammā pahīyanti, tathāpi etāneva visesena jhānantarāyakarāni. Kāmacchandena hi nānāvisayappalobhitaṃ cittaṃ na ekattārammaṇe samādhiyati. Kāmacchandābhibhūtaṃ vā taṃ na kāmadhātuppahānāya paṭipadaṃ paṭipajjati. Byāpādena cārammaṇe paṭihaññamānaṃ na nirantaraṃ pavattati[Pg.142]. Thinamiddhābhibhūtaṃ akammaññaṃ hoti. Uddhaccakukkuccaparetaṃ avūpasantameva hutvā paribbhamati. Vicikicchāya upahataṃ jhānādhigamasādhikaṃ paṭipadaṃ nārohati. Iti visesena jhānantarāyakarattā etāneva pahānaṅgānīti vuttānīti.

74. 所谓“舍离五支，具足五支”，于此，当知是通过断除欲贪(kāmacchanda)、瞋恚(byāpāda)、昏沉睡眠(thinamiddha)、掉举追悔(uddhaccakukkucca)、疑(vicikicchā)这五盖，而为“舍离五支”。因为此等若未断除，禅那即不生起。是故，此等被称为其舍离支。诚然，虽于禅那刹那，其他不善法亦被舍弃，然唯此等特别能障碍禅那。因为心因欲贪而被种种所缘引诱，故无法专注于单一所缘；或，那被欲贪征服的心，则不实践为断除欲界之道。又，因瞋恚而于所缘生起抗拒的心，则无法持续不断地进行。被昏沉睡眠征服的心，变得不堪作业。被掉举、追悔缠绕的心，因不得寂止而四处飘荡。被疑困扰的心，则不能踏上能达成禅那之道。如是，因其特别能障碍禅那，故唯说此等为舍离支。

Yasmā pana vitakko ārammaṇe cittaṃ abhiniropeti, vicāro anuppabandhati, tehi avikkhepāya sampāditappayogassa cetaso payogasampattisambhavā pīti pīṇanaṃ, sukhañca upabrūhanaṃ karoti. Atha naṃ sasesasampayuttadhammaṃ etehi abhiniropanānuppabandhanapīṇanaupabrūhanehi anuggahitā ekaggatā ekattārammaṇe samaṃ sammā ca ādhiyati, tasmā vitakko vicāro pīti sukhaṃ cittekaggatāti imesaṃ pañcannaṃ uppattivasena pañcaṅgasamannāgatatā veditabbā. Uppannesu hi etesu pañcasu jhānaṃ uppannaṃ nāma hoti. Tenassa etāni pañca samannāgataṅgānīti vuccanti. Tasmā na etehi samannāgataṃ aññadeva jhānaṃ nāma atthīti gahetabbaṃ. Yathā pana aṅgamattavaseneva caturaṅginī senā, pañcaṅgikaṃ tūriyaṃ, aṭṭhaṅgiko ca maggoti vuccati, evamidampi aṅgamattavaseneva pañcaṅgikanti vā pañcaṅgasamannāgatanti vā vuccatīti veditabbaṃ.

再者，寻将心置于所缘，伺则持续连结。依此二者，为令已成办功用之心不散乱，由功用圆满而生的喜令心悦豫，乐令心增长。于是，为“置于”、“连结”、“悦豫”、“增长”所资助的一境性，将该心连同其余相应法，平等、正确地安置于单一所缘。因此，依寻、伺、喜、乐、心一境性此五法之生起，当知其为具备五支的状态。实因此五法生起时，才名为禅那已生起，是故此五法被称为它的具足支。所以，不应执取于在具足此等禅支之外，还另有名为“禅那”之物存在。譬如仅依支分而说有“四支军”、“五支乐”及“八支道”，同样地，应知此禅那也仅是依其支分而被称为“五支的”或“具备五支的”。

Etāni ca pañcaṅgāni kiñcāpi upacārakkhaṇepi atthi, atha kho upacāre pakaticittato balavatarāni. Idha pana upacāratopi balavatarāni rūpāvacaralakkhaṇappattāni. Ettha hi vitakko suvisadena ākārena ārammaṇe cittaṃ abhiniropayamāno uppajjati. Vicāro ativiya ārammaṇaṃ anumajjamāno. Pītisukhaṃ sabbāvantampi kāyaṃ pharamānaṃ. Tenevāha – ‘‘nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hotī’’ti (dī. ni. 1.228). Cittekaggatāpi heṭṭhimamhi samuggapaṭale uparimaṃ samuggapaṭalaṃ viya ārammaṇesu phusitā hutvā uppajjati, ayametesaṃ itarehi viseso. Tattha cittekaggatā kiñcāpi savitakkaṃ savicāranti imasmiṃ pāṭhe na niddiṭṭhā, tathāpi vibhaṅge ‘‘jhānanti vitakko vicāro pīti sukhaṃ cittassekaggatā’’ti (vibha. 569) evaṃ vuttattā aṅgameva. Yena hi adhippāyena bhagavatā uddeso kato, soyeva tena vibhaṅge pakāsitoti.

再者，这五支虽然在近行刹那也有，然而在近行中，它们比平常心更有力。在此（禅那中），它们则比近行更有力，已达到色界之相。于此，寻(vitakka)以极其清净的方式，令心朝向所缘而生起；伺(vicāra)则深度地审察所缘；喜(pīti)与乐(sukha)遍满全身。因此说：“他整个身体的任何部分，无不为离生喜乐所遍满。”(长部1.228) 心一境性(cittekaggatā)也像上盖紧合于下盖一般，触及所缘而生起。这就是它们（禅那五支）与其他的（近行五支）的差别。于此，心一境性虽然在“有寻有伺”这段经文中未被指出，但由于在《分别论》(Vibhaṅga)中说：“禅那，即是寻、伺、喜、乐、心一境性。”(分别论 569)，故它确实是（禅）支。诚然，世尊作此标举的意趣，已由祂自己在《分别论》中阐明了。

Tividhakalyāṇaṃ

三妙善

75. Tividhakalyāṇaṃ [Pg.143] dasalakkhaṇasampannanti ettha pana ādimajjhapariyosānavasena tividhakalyāṇatā. Tesaṃyeva ca ādimajjhapariyosānānaṃ lakkhaṇavasena dasalakkhaṇasampannatā veditabbā.

75. 于“三妙善、具足十相”此句，当知是依初、中、后而有三妙善。又当知，即依此初、中、后之相而具足十相。

Tatrāyaṃ pāḷi –

于此，圣典如下：

‘‘Paṭhamassa jhānassa paṭipadāvisuddhi ādi, upekkhānubrūhanā majjhe, sampahaṃsanā pariyosānaṃ, paṭhamassa jhānassa paṭipadāvisuddhi ādi, ādissa kati lakkhaṇāni? Ādissa tīṇi lakkhaṇāni, yo tassa paribandho, tato cittaṃ visujjhati, visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, paṭipannattā tattha cittaṃ pakkhandati. Yañca paribandhato cittaṃ visujjhati, yañca visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, yañca paṭipannattā tattha cittaṃ pakkhandati. Paṭhamassa jhānassa paṭipadāvisuddhi ādi, ādissa imāni tīṇi lakkhaṇāni. Tena vuccati paṭhamaṃ jhānaṃ ādikalyāṇañceva hoti tilakkhaṇasampannañca.

“初禅的行道清净是初，舍的增长是中，欣喜是究竟。初禅的行道清净是初。初有几种相？初有三种相：心从其障碍中清净；因清净故，心行于中等的止相；因行于故，心跃入其中。即心从障碍中清净，又因清净故心行于中等的止相，又因行于故心跃入其中。初禅的行道清净是初，初有此三种相。是故说初禅是初善，且具足三相。”

‘‘Paṭhamassa jhānassa upekkhānubrūhanā majjhe, majjhassa kati lakkhaṇāni? Majjhassa tīṇi lakkhaṇāni, visuddhaṃ cittaṃ ajjhupekkhati, samathapaṭipannaṃ ajjhupekkhati, ekattupaṭṭhānaṃ ajjhupekkhati. Yañca visuddhaṃ cittaṃ ajjhupekkhati, yañca samathapaṭipannaṃ ajjhupekkhati, yañca ekattupaṭṭhānaṃ ajjhupekkhati. Paṭhamassa jhānassa upekkhānubrūhanā majjhe, majjhassa imāni tīṇi lakkhaṇāni. Tena vuccati paṭhamaṃ jhānaṃ majjhekalyāṇañceva hoti tilakkhaṇasampannañca.

“初禅的舍的增长是中。中有几种相？中有三种相：舍观清净心，舍观已行于止的心，舍观一境现起的心。即舍观清净心，又舍观已行于止的心，又舍观一境现起的心。初禅的舍的增长是中，中有此三种相。是故说初禅是中善，且具足三相。”

‘‘Paṭhamassa jhānassa sampahaṃsanā pariyosānaṃ, pariyosānassa kati lakkhaṇāni? Pariyosānassa cattāri lakkhaṇāni, tattha jātānaṃ dhammānaṃ anativattanaṭṭhena sampahaṃsanā, indriyānaṃ ekarasaṭṭhena sampahaṃsanā, tadupagavīriyavāhanaṭṭhena sampahaṃsanā, āsevanaṭṭhena sampahaṃsanā. Paṭhamassa jhānassa sampahaṃsanā pariyosānaṃ, pariyosānassa imāni cattāri lakkhaṇāni. Tena vuccati paṭhamaṃ jhānaṃ pariyosānakalyāṇañceva hoti catulakkhaṇasampannañcā’’ti (paṭi. ma. 1.158).

“初禅的欣悦是究竟。究竟有几种相？究竟有四种相：于彼处所生诸法，以互不逾越义为欣悦；诸根，以一味义为欣悦；以运载相应精进义为欣悦；以修习义为欣悦。初禅的欣悦是究竟，究竟有此四种相。是故说初禅是究竟善，且具足四相。”

Tatra [Pg.144] paṭipadāvisuddhi nāma sasambhāriko upacāro. Upekkhānubrūhanā nāma appanā. Sampahaṃsanā nāma paccavekkhaṇāti evameke vaṇṇayanti. Yasmā pana ‘‘ekattagataṃ cittaṃ paṭipadāvisuddhipakkhandañceva hoti upekkhānubrūhitañca ñāṇena ca sampahaṃsita’’nti (paṭi. ma. 1.158) pāḷiyaṃ vuttaṃ, tasmā antoappanāyameva āgamanavasena paṭipadāvisuddhi, tatramajjhattupekkhāya kiccavasena upekkhānubrūhanā, dhammānaṃ anativattanādibhāvasādhanena pariyodāpakassa ñāṇassa kiccanipphattivasena sampahaṃsanā ca veditabbā.

于此，行道清净名为有资粮的近行定；舍的增长名为安止定；欣悦名为省察——某些人如是解说。然而，由于圣典中说：“已达一境性之心，既是行道清净的趣入，亦为舍所增长，并为智所欣悦”，是故当知，于安止定之内，行道清净是依来由力；舍的增长是依于其中之中舍的作用力；欣悦，则是依能清净之智以成就诸法不逾越等状态的作用完成而言。

Kathaṃ? Yasmiñhi vāre appanā uppajjati, tasmiṃ yo nīvaraṇasaṅkhāto kilesagaṇo tassa jhānassa paribandho, tato cittaṃ visujjhati. Visuddhattā āvaraṇavirahitaṃ hutvā majjhimaṃ samathanimittaṃ paṭipajjati. Majjhimaṃ samathanimittaṃ nāma samappavatto appanāsamādhiyeva. Tadanantaraṃ pana purimacittaṃ ekasantatipariṇāmanayena tathattamupagacchamānaṃ majjhimaṃ samathanimittaṃ paṭipajjati nāma, evaṃ paṭipannattā tathattupagamanena tattha pakkhandati nāma. Evaṃ tāva purimacitte vijjamānākāranipphādikā paṭhamassa jhānassa uppādakkhaṇeyeva āgamanavasena paṭipadāvisuddhi veditabbā.

如何？当安止(appanā)生起时，心即从彼禅那的障碍，即名为盖(nīvaraṇa)的烦恼群中清净。因清净故，成为无有覆盖者，行于中道之止相。所谓中道之止相，即是平等而转的安止定。再者，其后，前行之心（种姓心）以一相续转变的方式正达如是性，名为行于中道之止相；因如是行，以达如是性故，名为跃入其中。如是，当知就在初禅那生起的刹那，依其来源之力，即有能成就前行之心中诸相的行道清净。

Evaṃ visuddhassa pana tassa puna visodhetabbābhāvato visodhane byāpāraṃ akaronto visuddhaṃ cittaṃ ajjhupekkhati nāma. Samathabhāvupagamanena samathapaṭipannassa puna samādhāne byāpāraṃ akaronto samathapaṭipannaṃ ajjhupekkhati nāma. Samathapaṭipannabhāvato eva cassa kilesasaṃsaggaṃ pahāya ekattena upaṭṭhitassa puna ekattupaṭṭhāne byāpāraṃ akaronto ekattupaṭṭhānaṃ ajjhupekkhati nāma. Evaṃ tatramajjhattupekkhāya kiccavasena upekkhānubrūhanā veditabbā.

再者，对于如是已清净的（心），因无须再令其清净，故不于清净上作为，名为舍观于清净之心。以已达止的状态，对于已行于止的（心），不再于令其安住上作为，名为舍观于已行于止者。且正因其已行于止，舍离烦恼交杂而以单一性现起，故不再于令其单一性现起上作为，名为舍观于单一性之现起。如是，当知此乃依中舍性(tatramajjhattatā)之作用而增长舍。

Ye panete evaṃ upekkhānubrūhite tattha jātā samādhipaññāsaṅkhātā yuganaddhadhammā aññamaññaṃ anativattamānā hutvā pavattā, yāni ca saddhādīni indriyāni nānākilesehi vimuttattā vimuttirasena ekarasāni hutvā pavattāni, yañcesa tadupagaṃ tesaṃ anativattanaekarasabhāvānaṃ anucchavikaṃ vīriyaṃ vāhayati, yā cassa tasmiṃ khaṇe pavattā āsevanā, sabbepi te ākārā yasmā ñāṇena saṃkilesavodānesu taṃ taṃ ādīnavañca ānisaṃsañca [Pg.145] disvā tathā tathā sampahaṃsitattā visodhitattā pariyodāpitattā nipphannāva, tasmā ‘‘dhammānaṃ anativattanādibhāvasādhanena pariyodāpakassa ñāṇassa kiccanipphattivasena sampahaṃsanā veditabbā’’ti vuttaṃ.

再者，于如是被舍所增长的禅心中，所生起的被称为定与慧的双运法，成为互不超越而转起；以及信等诸根，因从种种烦恼中解脱，故以解脱味成为一味而转起；以及行者策励那与彼等不超越、一味的状态相应的精进；以及于彼刹那，他所转起的修习——所有这些行相，皆因以智慧于杂染与清净中见到彼彼过患与功德后，如是如是地被欣悦、被清净、被遍净而得以成就。是故说：“当知，欣悦是通过成就诸法不超越等的状态，而令遍净之智的作用得以完成。”

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.

于彼，因为以舍之力，智得以显现。如所说：“对如是策励之心，善巧地舍观。以舍之力、以慧之力，慧根增上；以舍之力，心从种种烦恼中解脱；以解脱之力、以慧之力，慧根增上。因解脱故，彼等诸法成为一味。以一味之义，是为修习。”(《无碍解道》1.201)。是故，那已成为智之作用的欣悦，被称为究竟。

Idāni paṭhamaṃ jhānaṃ adhigataṃ hoti pathavīkasiṇanti ettha gaṇanānupubbatā paṭhamaṃ, paṭhamaṃ uppannantipi paṭhamaṃ. Ārammaṇūpanijjhānato paccanīkajhāpanato vā jhānaṃ. Pathavīmaṇḍalaṃ pana sakalaṭṭhena pathavīkasiṇanti vuccati, taṃ nissāya paṭiladdhanimittampi, pathavīkasiṇanimitte paṭiladdhajhānampi. Tatra imasmiṃ atthe jhānaṃ pathavīkasiṇanti veditabbaṃ. Taṃ sandhāya vuttaṃ ‘‘paṭhamaṃ jhānaṃ adhigataṃ hoti pathavīkasiṇa’’nti.

现在，于“已证得初禅地遍”一句中：“初”(paṭhama)，是依计数顺序而言；亦因其最初生起，故为“初”。“禅”(jhāna)，是因专注于所缘，或因烧尽敌对法。而“地遍”(pathavīkasiṇa)，是因地轮(pathavīmaṇḍala)的整体之义而被如此称呼；依彼而得之相，以及于地遍相中所得之禅，亦（被称为地遍）。于此三义中，在此文义下，当知“地遍”即是“禅”。针对此义而说：“已证得初禅地遍”。

Ciraṭṭhitisampādanaṃ

成就长时安住

76. Evamadhigate pana etasmiṃ tena yoginā vālavedhinā viya, sūdena viya ca ākārā pariggahetabbā. Yathā hi sukusalo dhanuggaho vālavedhāya kammaṃ kurumāno yasmiṃ vāre vālaṃ vijjhati, tasmiṃ vāre akkantapadānañca dhanudaṇḍassa ca jiyāya ca sarassa ca ākāraṃ pariggaṇheyya. ‘‘Evaṃ me ṭhitena evaṃ dhanudaṇḍaṃ evaṃ jiyaṃ evaṃ saraṃ gahetvā vālo viddho’’ti. So tato paṭṭhāya tatheva te ākāre sampādento avirādhetvā vālaṃ vijjheyya. Evameva yogināpi ‘‘imaṃ nāma me bhojanaṃ bhuñjitvā evarūpaṃ puggalaṃ sevamānena evarūpe senāsane iminā nāma iriyāpathena imasmiṃ kāle idaṃ adhigata’’nti ete bhojanasappāyādayo ākārā pariggahetabbā. Evañhi so naṭṭhe [Pg.146] vā tasmiṃ te ākāre sampādetvā puna uppādetuṃ, appaguṇaṃ vā paguṇaṃ karonto punappunaṃ appetuṃ sakkhissati.

76. 如此证得此（初禅）后，彼瑜伽行者应如能射中毛发者、如厨师般善取诸相。譬如，一位善巧的弓箭手为射中毛发而练习时，当他射中毛发的那一刻，他应把握当时脚的站姿、弓身、弓弦及箭的形态，（心想）：“我如此站立，如此持弓，如此持弦，如此持箭，才射中了毛发。”从此以后，他便能如是成就彼等诸相，无有失误地射中毛发。同样地，瑜伽行者也应善取“我食用了某某食物，亲近了某某人(puggalaṃ)，在某某住处，以某某威仪，于某某时分，证得了此（禅定）”等饮食适宜之诸相。因为这样，当那（禅定）消失时，他便能成就彼等诸相而使其再生起；或（定力）不纯熟时，亦能使其纯熟，并能数数进入安止。

Yathā ca kusalo sūdo bhattāraṃ parivisanto tassa yaṃ yaṃ ruciyā bhuñjati, taṃ taṃ sallakkhetvā tato paṭṭhāya tādisameva upanāmento lābhassa bhāgī hoti, evamayampi adhigatakkhaṇe bhojanādayo ākāre gahetvā te sampādento naṭṭhe naṭṭhe punappunaṃ appanāya lābhī hoti. Tasmā tena vālavedhinā viya sūdena viya ca ākārā pariggahetabbā. Vuttampi cetaṃ bhagavatā –

又如一位善巧的厨师在侍奉主人时，会留意主人喜欢吃什么食物，从那以后便只提供那样的食物，从而获得赏赐。同样地，这位瑜伽行者在证得（禅定）的当下，把握住饮食等诸相并使之成就，那么每当（定）失去时，他都能数数获得安止。是故，他应当如能射中毛发者及厨师一般，善取诸相。此亦为世尊(bhagavatā)所说——

‘‘Seyyathāpi, bhikkhave, paṇḍito byatto kusalo sūdo rājānaṃ vā rājamahāmattaṃ vā nānaccayehi sūpehi paccupaṭṭhito assa ambilaggehipi tittakaggehipi kaṭukaggehipi madhuraggehipi khārikehipi akhārikehipi loṇikehipi aloṇikehipi. Sa kho so, bhikkhave, paṇḍito byatto kusalo sūdo sakassa bhattu nimittaṃ uggaṇhāti ‘idaṃ vā me ajja bhattu sūpeyyaṃ ruccati, imassa vā abhiharati, imassa vā bahuṃ gaṇhāti, imassa vā vaṇṇaṃ bhāsati, ambilaggaṃ vā me ajja bhattu sūpeyyaṃ ruccati, ambilaggassa vā abhiharati, ambilaggassa vā bahuṃ gaṇhāti, ambilaggassa vā vaṇṇaṃ bhāsati…pe… aloṇikassa vā vaṇṇaṃ bhāsatī’ti. Sa kho so, bhikkhave, paṇḍito byatto kusalo sūdo lābhī ceva hoti acchādanassa, lābhī vetanassa, lābhī abhihārānaṃ. Taṃ kissa hetu? Tathā hi so, bhikkhave, paṇḍito byatto kusalo sūdo sakassa bhattu nimittaṃ uggaṇhāti. Evameva kho, bhikkhave, idhekacco paṇḍito byatto kusalo bhikkhu kāye kāyānupassī viharati…pe… vedanāsu vedanā… citte cittā… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato cittaṃ samādhiyati, upakkilesā pahīyanti, so taṃ nimittaṃ uggaṇhāti. Sa kho so, bhikkhave, paṇḍito byatto kusalo bhikkhu lābhī ceva hoti diṭṭhadhammasukhavihārānaṃ, lābhī satisampajaññassa. Taṃ kissa hetu? Tathā [Pg.147] hi so, bhikkhave, paṇḍito byatto kusalo bhikkhu sakassa cittassa nimittaṃ uggaṇhātī’’ti (saṃ. ni. 5.374).

“诸比丘，譬如一位聪慧、干练、善巧的厨师，为国王或大臣准备了各种各样的菜肴：酸味的、苦味的、辣味的、甜味的、咸鲜的、不咸鲜的、咸的、淡的。诸比丘，那位聪慧、干练、善巧的厨师会把握其主人的相：‘今天我的主人喜欢这道菜肴，他朝这道伸出手，他多取用这道，他称赞这道。今天我的主人喜欢酸味的菜肴，他朝酸味的伸出手，他多取用酸味的，他称赞酸味的……乃至……他称赞淡味的。’诸比丘，那位聪慧、干练、善巧的厨师，能获得衣服，获得薪资，获得赏赐。这是什么原因呢？诸比丘，因为那位聪慧、干练、善巧的厨师能把握其主人的相。同样地，诸比丘，于此，某位聪慧、干练、善巧的比丘，于身随观身而住……于受随观受……于心随观心……于法随观法而住，热忱、正知、具念，调伏世间的贪欲与忧恼。当他于法随观法而住时，心得以安定，诸随烦恼被断除，他把握那个相。诸比丘，那位聪慧、干练、善巧的比丘，能获得现法乐住，能获得念与正知。这是什么原因呢？诸比丘，因为那位聪慧、干练、善巧的比丘能把握自己心的相。”

Nimittaggahaṇena cassa puna te ākāre sampādayato appanāmattameva ijjhati, na ciraṭṭhānaṃ. Ciraṭṭhānaṃ pana samādhiparibandhānaṃ dhammānaṃ suvisodhitattā hoti. Yo hi bhikkhu kāmādīnavapaccavekkhaṇādīhi kāmacchandaṃ na suṭṭhu vikkhambhetvā, kāyapassaddhivasena kāyaduṭṭhullaṃ na suppaṭipassaddhaṃ katvā, ārambhadhātumanasikārādivasena thinamiddhaṃ na suṭṭhu paṭivinodetvā, samathanimittamanasikārādivasena uddhaccakukkuccaṃ na susamūhataṃ katvā, aññepi samādhiparibandhe dhamme na suṭṭhu visodhetvā jhānaṃ samāpajjati, so avisodhitaṃ āsayaṃ paviṭṭhabhamaro viya avisuddhaṃ uyyānaṃ paviṭṭharājā viya ca khippameva nikkhamati. Yo pana samādhiparibandhe dhamme suṭṭhu visodhetvā jhānaṃ samāpajjati, so suvisodhitaṃ āsayaṃ paviṭṭhabhamaro viya suparisuddhaṃ uyyānaṃ paviṭṭharājā viya ca sakalampi divasabhāgaṃ antosamāpattiyaṃyeva hoti. Tenāhu porāṇā –

又，他因执取相而再次成就那些行相时，仅能成就安止，而不能持久。然而，持久安住是因善加清除了障碍定的诸法而有。诚然，若有比丘未曾以观察欲的过患等方法善加镇伏欲贪，未曾以身轻安善加平息身粗重，未曾以发起界作意等方法善加遣除昏沉睡眠，未曾以奢摩他相作意等方法善加根除掉举、追悔，未曾善加清除其他障碍定的诸法便入于禅，他就会像进入未清扫蜂穴的蜜蜂，或像进入未清净园林的国王一样，很快就出定。反之，若有比丘善加清除障碍定的诸法后入于禅，他就会像进入已清扫蜂穴的蜜蜂，或像进入已清净园林的国王一样，能于定中安住一整日。是故古人说：

‘‘Kāmesu chandaṃ paṭighaṃ vinodaye,Uddhaccamiddhaṃ vicikicchapañcamaṃ;

Vivekapāmojjakarena cetasā,Rājāva suddhantagato tahiṃ rame’’ti.

应遣除于欲之贪，以及瞋恚、掉举、昏沉，与第五之疑；以离生喜之心，如王至于净土，于彼禅中而喜乐。

Tasmā ciraṭṭhitikāmena paribandhakadhamme visodhetvā jhānaṃ samāpajjitabbaṃ. Cittabhāvanāvepullatthañca yathāladdhaṃ paṭibhāganimittaṃ vaḍḍhetabbaṃ. Tassa dve vaḍḍhanābhūmiyo upacāraṃ vā appanaṃ vā. Upacāraṃ patvāpi hi taṃ vaḍḍhetuṃ vaṭṭati appanaṃ patvāpi. Ekasmiṃ pana ṭhāne avassaṃ vaḍḍhetabbaṃ. Tena vuttaṃ ‘‘yathāladdhaṃ paṭibhāganimittaṃ vaḍḍhetabba’’nti.

是故，欲求长久安住者，应清除障碍法后进入禅那。并且，为使心修习广大，应增长所获得的似相。增长它有两种境界：近行或安止。因为到达近行可以增长它，到达安止也可以。然而，必须在这两种境界之一中确定地增长它。是故说：“应增长所获得的似相”。

Nimittavaḍḍhananayo

增长相之法

77. Tatrāyaṃ vaḍḍhananayo, tena yoginā taṃ nimittaṃ pattavaḍḍhanapūvavaḍḍhanabhattavaḍḍhanalatāvaḍḍhanadussavaḍḍhanayogena avaḍḍhetvā yathā nāma kassako kasitabbaṭṭhānaṃ [Pg.148] naṅgalena paricchinditvā paricchedabbhantare kasati, yathā vā pana bhikkhū sīmaṃ bandhantā paṭhamaṃ nimittāni sallakkhetvā pacchā bandhanti, evameva tassa yathāladdhassa nimittassa anukkamena ekaṅguladvaṅgulativaṅgulacaturaṅgulamattaṃ manasā paricchinditvā yathāparicchedaṃ vaḍḍhetabbaṃ. Aparicchinditvā pana na vaḍḍhetabbaṃ. Tato vidatthiratanapamukhapariveṇavihārasīmānaṃ gāmanigamajanapadarajjasamuddasīmānañca paricchedavasena vaḍḍhayantena cakkavāḷaparicchedena vā tato vāpi uttari paricchinditvā vaḍḍhetabbaṃ.

77. 于此，此为增长之法。彼修行者不应以增广碗、增广糕饼、增广饭、增广藤、增广布之方式来增广其相。犹如农夫先以犁划定当耕之地，而后于划定范围内耕作；又如诸比丘结界(sīma)时，先确立标相，而后结之。正是如此，对于所获之相，应次第以心划定一指、二指、三指、四指量之范围，并依所划定范围而增广之。若不划定，则不应增广。其后，应以一张手(vidatthi)、一肘、乃至园林、寺院之界，村、镇、国土、王国、海洋之界为范围而增广，或以宇宙(cakkavāḷa)为范围，或更超越之，划定后而增广之。

Yathā hi haṃsapotakā pakkhānaṃ uṭṭhitakālato paṭṭhāya parittaṃ parittaṃ padesaṃ uppatantā paricayaṃ katvā anukkamena candimasūriyasantikaṃ gacchanti, evameva bhikkhu vuttanayena nimittaṃ paricchinditvā vaḍḍhento yāva cakkavāḷaparicchedā tato vā uttari vaḍḍheti. Athassa taṃ nimittaṃ vaḍḍhitavaḍḍhitaṭṭhāne pathaviyā ukkūlavikūlanadīviduggapabbatavisamesu saṅkusatasamabbhāhataṃ usabhacammaṃ viya hoti.

譬如雏鹅，自羽翼初生之时起，于狭小之处再再飞翔，如是练习，次第得以飞近日月。正是如此，比丘依前述之法划定其相而增广之，乃至遍及宇宙，或更超越之。尔时，彼修行者之相，于其所增广之处，虽有大地之高低、崎岖、河川之难涉、山岳之不平，亦如百根尖桩所张之牛皮然。

Tasmiṃ pana nimitte pattapaṭhamajjhānena ādikammikena samāpajjanabahulena bhavitabbaṃ, na paccavekkhaṇabahulena. Paccavekkhaṇabahulassa hi jhānaṅgāni thūlāni dubbalāni hutvā upaṭṭhahanti. Athassa tāni evaṃ upaṭṭhitattā upari ussukkanāya paccayataṃ āpajjanti. So appaguṇe jhāne ussukkamāno pattapaṭhamajjhānā ca parihāyati, na ca sakkoti dutiyaṃ pāpuṇituṃ. Tenāha bhagavā –

复次，于彼相中，已证初禅的初修者，应多修习入定，而非多作省察。因为多省察者，其禅支会变得粗大、微弱而现起。尔时，由于禅支如此现起，反而成为（促使）他向上急于求进之缘。彼于未娴熟之禅定中急于求进，既会从已证之初禅退失，亦不能证得第二禅。是故，世尊说：

‘‘Seyyathāpi, bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṃ. Tassā evamassa ‘yaṃnūnāhaṃ agatapubbañceva disaṃ gaccheyyaṃ, akhāditapubbāni ca tiṇāni khādeyyaṃ, apītapubbāni ca pānīyāni piveyya’nti. Sā purimaṃ pādaṃ na supatiṭṭhitaṃ patiṭṭhāpetvā pacchimaṃ pādaṃ uddhareyya, sā na ceva agatapubbaṃ disaṃ gaccheyya, na ca akhāditapubbāni tiṇāni khādeyya, na ca apītapubbāni pānīyāni piveyya. Yasmiñcassā padese ṭhitāya evamassa ‘yaṃnūnāhaṃ agatapubbañceva…pe… piveyya’nti. Tañca padesaṃ na sotthinā paccāgaccheyya. Taṃ kissa hetu[Pg.149]? Tathā hi sā, bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṃ, evameva kho, bhikkhave, idhekacco bhikkhu bālo abyatto akhettaññū akusalo vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharituṃ. So taṃ nimittaṃ nāsevati, na bhāveti, na bahulīkaroti, na svādhiṭṭhitaṃ adhiṭṭhāti, tassa evaṃ hoti ‘yaṃnūnāhaṃ vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja vihareyya’nti. So na sakkoti vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharituṃ. Tassevaṃ hoti ‘yaṃnūnāhaṃ vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja vihareyya’nti. So na sakkoti vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharituṃ. Ayaṃ vuccati, bhikkhave, bhikkhu ubhato bhaṭṭho ubhato parihīno, seyyathāpi sā gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate caritu’’nti (a. ni. 9.35).

“诸比丘，譬如一头山地母牛，愚痴、不明练、不知区域、不善于在崎岖的山上吃草。它心想：‘我何不去那未曾去过的地方，吃那未曾吃过的草，喝那未曾喝过的水呢？’它前脚尚未站稳，便抬起后脚。于是，它既到不了那未曾去过的地方，也吃不到那未曾吃过的草，更喝不到那未曾喝过的水。它站在原地又想：‘我何不去那未曾去过的地方……喝那未曾喝过的水呢？’结果连原来的地方也无法安然返回。这是什么缘故呢？诸比丘，因为那头山地母牛愚痴、不明练、不知区域、不善于在崎岖的山上吃草。诸比丘，正因如此，于此，某位比丘愚痴、不明练、不知领域、不善于离诸欲……进入并安住于初禅。他不亲近那相，不修习，不多作，不能善巧安住。他心想：‘我何不平息寻、伺……进入并安住于第二禅呢？’但他无法平息寻、伺……进入并安住于第二禅。他又想：‘我何不离诸欲……进入并安住于初禅呢？’但他亦无法离诸欲……进入并安住于初禅。诸比丘，此比丘被称为“于二者皆堕失”、“于二者皆退失”，就像那头山地母牛，愚痴、不明练、不知区域、不善于在崎岖的山上吃草一样。”

Tasmānena tasmiṃyeva tāva paṭhamajjhāne pañcahākārehi ciṇṇavasinā bhavitabbaṃ.

因此，此人应当先就在那初禅中，以五种行相达到熟练自在。

Pañcavasīkathā

五自在论

78. Tatrimā pañca vasiyo āvajjanavasī, samāpajjanavasī, adhiṭṭhānavasī, vuṭṭhānavasī, paccavekkhaṇavasīti. Paṭhamaṃ jhānaṃ yatthicchakaṃ yadicchakaṃ yāvadicchakaṃ āvajjeti, āvajjanāya dandhāyitattaṃ natthīti āvajjanavasī. Paṭhamaṃ jhānaṃ yatthicchakaṃ…pe… samāpajjati, samāpajjanāya dandhāyitattaṃ natthīti samāpajjanavasī. Evaṃ sesāpi vitthāretabbā.

78. 在此有五自在：转向自在、入定自在、决意自在、出定自在、省察自在。能随意于任何处、任何时、任何量而转向初禅，于转向没有迟缓，是为转向自在。能随意于任何处……乃至……而入初禅，于入定没有迟缓，是为入定自在。其余亦应如是广说。

Ayaṃ panettha atthappakāsanā, paṭhamajjhānato vuṭṭhāya paṭhamaṃ vitakkaṃ āvajjayato bhavaṅgaṃ upacchinditvā uppannāvajjanānantaraṃ vitakkārammaṇāneva cattāri pañca vā javanāni javanti. Tato dve bhavaṅgāni, tato puna vicārārammaṇaṃ āvajjanaṃ, vuttanayāneva javanānīti evaṃ pañcasu jhānaṅgesu yadā nirantaraṃ cittaṃ pesetuṃ sakkoti, athassa āvajjanavasī siddhā hoti. Ayaṃ pana matthakappattā vasī bhagavato yamakapāṭihāriye labbhati[Pg.150], aññesaṃ vā evarūpe kāle. Ito paraṃ sīghatarā āvajjanavasī nāma natthi.

此为其义释：从初禅出定后，先转向寻时，即切断有分，于转向心生起之后，以寻为所缘的四或五速行心即生起。其后是二有分，其后复以伺为所缘而转向，速行亦如前说而生起。如是于五禅支中，当能无间断地派遣心时，尔时彼之转向自在即得成就。此达到顶点的自在，于世尊的双神变时可得，或于其他（圣者）于如是之时可得。于此之上，无有更迅速之转向自在。

Āyasmato pana mahāmoggallānassa nandopanandanāgarājadamane viya sīghaṃ samāpajjanasamatthatā samāpajjanavasī nāma.

又，如具寿大目犍连于调伏龙王难陀优波难陀(Nandopananda)时，能迅速入定，此名为入定自在。

Accharāmattaṃ vā dasaccharāmattaṃ vā khaṇaṃ ṭhapetuṃ samatthatā adhiṭṭhānavasī nāma. Tatheva lahuṃ vuṭṭhātuṃ samatthatā vuṭṭhānavasī nāma. Tadubhayadassanatthaṃ buddharakkhitattherassa vatthuṃ kathetuṃ vaṭṭati.

能于一弹指或十弹指顷住立（禅定），名为决意自在。同样，能迅速出定，名为出定自在。为示此二自在，应说佛护(Buddharakkhita)长老之事。

So hāyasmā upasampadāya aṭṭhavassiko hutvā therambatthale mahārohaṇaguttattherassa gilānupaṭṭhānaṃ āgatānaṃ tiṃsamattānaṃ iddhimantasahassānaṃ majjhe nisinno therassa yāguṃ paṭiggāhayamānaṃ upaṭṭhākanāgarājānaṃ gahessāmīti ākāsato pakkhandantaṃ supaṇṇarājānaṃ disvā tāvadeva pabbataṃ nimminitvā nāgarājānaṃ bāhāyaṃ gahetvā tattha pāvisi. Supaṇṇarājā pabbate pahāraṃ datvā palāyi. Mahāthero āha – ‘‘sace, āvuso, buddharakkhito nābhavissa, sabbeva gārayhā assāmā’’ti.

该具寿受具足戒八年后，于芒果石(Therambatthale)，坐在前来照料摩诃罗哈那古塔长老(Mahārohaṇagutta Thera)病情的约三万位具神通者之中。他看见金翅鸟王从空中扑下，想要抓住正在供养长老粥的侍者龙王，便立刻化现一座山，抓住龙王的手臂，进入其中。金翅鸟王撞上山后便逃走了。大长老说：“贤友(āvuso)，如果不是佛护(Buddharakkhita)在此，我们都要受到责难了。”

Paccavekkhaṇavasī pana āvajjanavasiyā eva vuttā. Paccavekkhaṇajavanāneva hi tattha āvajjanānantarānīti.

返观自在(Paccavekkhaṇavasī)已由转向自在(āvajjanavasī)一并说明。因为在那当中，紧随转向之后生起的即是返观速行心。

Dutiyajjhānakathā

第二禅论

79. Imāsu pana pañcasu vasīsu ciṇṇavasinā paguṇapaṭhamajjhānato vuṭṭhāya ‘‘ayaṃ samāpatti āsannanīvaraṇapaccatthikā, vitakkavicārānaṃ oḷārikattā aṅgadubbalā’’ti ca tattha dosaṃ disvā dutiyajjhānaṃ santato manasikatvā paṭhamajjhāne nikantiṃ pariyādāya dutiyādhigamāya yogo kātabbo. Athassa yadā paṭhamajjhānā vuṭṭhāya satassa sampajānassa jhānaṅgāni paccavekkhato vitakkavicārā oḷārikato upaṭṭhahanti, pītisukhañceva cittekaggatā ca santato upaṭṭhāti, tadāssa oḷārikaṅgaṃ pahānāya santaaṅgapaṭilābhāya ca tadeva nimittaṃ ‘‘pathavī pathavī’’ti punappunaṃ manasikaroto ‘‘idāni dutiyajjhānaṃ uppajjissatī’’ti bhavaṅgaṃ upacchinditvā tadeva pathavīkasiṇaṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjati[Pg.151]. Tato tasmiṃyevārammaṇe cattāri pañca vā javanāni javanti, yesamavasāne ekaṃ rūpāvacaraṃ dutiyajjhānikaṃ. Sesāni vuttappakārāneva kāmāvacarānīti.

79. 然而，于此五自在中，已熟练者自纯熟的初禅出定后，应见到其过失：“此等持近于诸盖之敌，且因寻(vitakka)、伺(vicāra)粗重而禅支羸弱”，并作意第二禅为寂静，于初禅断除喜爱后，为证得第二禅而努力。其后，当他从初禅出定，具念正知地返观诸禅支时，寻与伺显现为粗重，而喜、乐与心一境性则显现为寂静。那时，为断除粗重之支、获得寂静之支，他于彼同一（地遍）似相，不断作意“地、地”。当“如今第二禅即将生起”时，他截断有分，缘于彼地遍为所缘，生起意门转向。其后，于彼同一所缘，四或五个速行生起，其中最后一个是色界第二禅心，其余的则是如前所述的欲界心。

Ettāvatā cesa vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Evamanena dvaṅgavippahīnaṃ tivaṅgasamannāgataṃ tividhakalyāṇaṃ dasalakkhaṇasampannaṃ dutiyaṃ jhānaṃ adhigataṃ hoti pathavīkasiṇaṃ.

又，彼行者因寻与伺止息，内心净信，心达一境，无寻无伺，有定生喜乐，入第二禅而住。如是，彼已证得离二支、具三支、三善、十相圆满、以地遍为所缘的第二禅。

80. Tattha vitakkavicārānaṃ vūpasamāti vitakkassa ca vicārassa cāti imesaṃ dvinnaṃ vūpasamā samatikkamā, dutiyajjhānakkhaṇe apātubhāvāti vuttaṃ hoti. Tattha kiñcāpi dutiyajjhāne sabbepi paṭhamajjhānadhammā na santi. Aññeyeva hi paṭhamajjhāne phassādayo, aññe idha. Oḷārikassa pana oḷārikassa aṅgassa samatikkamā paṭhamajjhānato paresaṃ dutiyajjhānādīnaṃ adhigamo hotīti dīpanatthaṃ ‘‘vitakkavicārānaṃ vūpasamā’’ti evaṃ vuttanti veditabbaṃ.

80. 于此，“寻与伺的止息”是说：寻与伺此二者的止息、超越，以及在第二禅刹那不显现。于此，虽然第二禅中，一切初禅之法皆不存在——因为初禅的触等法与此（第二禅）的（触等法）是不同的——但为了阐明“通过超越粗显的禅支，才能证得高于初禅的第二禅等”之义，故说“寻与伺的止息”，当如是了知。

Ajjhattanti idha niyakajjhattamadhippetaṃ. Vibhaṅge pana ‘‘ajjhattaṃ paccatta’’nti ettakameva vuttaṃ. Yasmā ca niyakajjhattamadhippetaṃ, tasmā attani jātaṃ attano santāne nibbattanti ayamettha attho. Sampasādananti sampasādanaṃ vuccati saddhā. Sampasādanayogato jhānampi sampasādanaṃ. Nīlavaṇṇayogato nīlavatthaṃ viya. Yasmā vā taṃ jhānaṃ sampasādanasamannāgatattā vitakkavicārakkhobhavūpasamanena ca cetaso sampasādayati, tasmāpi sampasādananti vuttaṃ. Imasmiñca atthavikappe sampasādanaṃ cetasoti evaṃ padasambandho veditabbo. Purimasmiṃ pana atthavikappe cetasoti etaṃ ekodibhāvena saddhiṃ yojetabbaṃ.

于此，“内”（ajjhattaṃ）意为“自己的内在”（niyakajjhatta）。于《分别论》（Vibhaṅga）中仅说：“内即自身”（ajjhattaṃ paccattaṃ）。因其意为“自己的内在”，是故此中之义为：于自身生起，于自身相续中出现。“净信”（sampasādanaṃ）：信（saddhā）被称为“净信”。因与净信相应，禅那亦被称为“净信”，犹如布因与青色相应而被称为“青布”。又或，因彼禅那具足净信，且能止息寻与伺的扰动而令心清净，是故亦被称为“净信”。于此后一义门中，当知其词语关联为“令心清净”（sampasādanaṃ cetaso）；而于前一义门中，“心”（cetaso）此词则当与“一境性”（ekodibhāvena）相连。

Tatrāyamatthayojanā, eko udetīti ekodi, vitakkavicārehi anajjhārūḷhattā aggo seṭṭho hutvā udetīti attho. Seṭṭhopi hi loke ekoti vuccati. Vitakkavicāravirahato vā eko asahāyo hutvā itipi vattuṃ vaṭṭati. Atha vā sampayuttadhamme udāyatīti udi, uṭṭhāpetīti attho. Seṭṭhaṭṭhena eko ca so udi cāti ekodi, samādhissetaṃ [Pg.152] adhivacanaṃ. Iti imaṃ ekodiṃ bhāveti vaḍḍhetīti idaṃ dutiyajjhānaṃ ekodibhāvaṃ. So panāyaṃ ekodi yasmā cetaso, na sattassa, na jīvassa, tasmā etaṃ cetaso ekodibhāvanti vuttaṃ.

于此，其文义结合如下：卓越地(eko)生起(udeti)，故为'ekodi'。其义为：因未被寻(vitakka)与伺(vicāra)所征服，故作为超胜、最上者而生起。诚然，世间之最上者亦称为'eka'（一）。或说，因远离寻、伺，作为无伴侣者而生起，亦可如是说。又或，能令相应法生起(udāyati)，故为'udi'，其义为'令生起'。因其义为最胜故为'eka'，又因其为'udi'，故为'ekodi'。此乃定(samādhi)之异名。如是，此第二禅能培育、增长此'ekodi'，故称'ekodibhāva'（令ekodi生起者）。又，此'ekodi'乃属于心，而非属于有情(satta)、命我(jīva)，是故说为'cetaso ekodibhāva'（心的ekodibhāva）。

Nanu cāyaṃ saddhā paṭhamajjhānepi atthi, ayañca ekodināmako samādhi, atha kasmā idameva ‘‘sampasādanaṃ cetaso ekodibhāvañcā’’ti vuttanti. Vuccate, aduñhi paṭhamajjhānaṃ vitakkavicārakkhobhena vīcitaraṅgasamākulamiva jalaṃ na suppasannaṃ hoti, tasmā satiyāpi saddhāya ‘‘sampasādana’’nti na vuttaṃ. Na suppasannattāyeva cettha samādhipi na suṭṭhu pākaṭo, tasmā ‘‘ekodibhāva’’ntipi na vuttaṃ. Imasmiṃ pana jhāne vitakkavicārapalibodhābhāvena laddhokāsā balavatī saddhā, balavasaddhāsahāyapaṭilābheneva ca samādhipi pākaṭo, tasmā idameva evaṃ vuttanti veditabbaṃ. Vibhaṅge pana ‘‘sampasādananti yā saddhā saddahanā okappanā abhippasādo. Cetaso ekodibhāvanti yā cittassa ṭhiti…pe… sammāsamādhī’’ti ettakameva vuttaṃ. Evaṃ vuttena pana tena saddhiṃ ayamatthavaṇṇanā yathā na virujjhati, aññadatthu saṃsandati ceva sameti ca, evaṃ veditabbā.

问：此信在初禅中也存在，此名为'ekodi'之定也存在，然则为何唯独于此[第二禅]说为'净信(sampasādana)与心的ekodibhāva'呢？答曰：彼初禅因寻(vitakka)与伺(vicāra)的扰动，犹如波涛汹涌之水，不得善澄净，是故虽有信，亦不说为'净信'。正因不得善澄净，于此[初禅]中，定也不甚显了，是故亦不说为'ekodibhāva'。然于此禅那中，因无寻、伺之障碍，信获得机会而变得强盛；又因获得强信为助，定也变得显了，是故当知唯独于此[第二禅]才作如是说。再者，于《分别论》(Vibhaṅga)中仅说：'“净信”者，即是信、信解、信受、澄净之信。“心的ekodibhāva”者，即是心之住立……乃至……正定。' 当知，此释义(atthavaṇṇanā)与彼[《分别论》]如是所说，非但不相违逆，实则互相连贯且彼此契合。

81. Avitakkaṃ avicāranti bhāvanāya pahīnattā etasmiṃ, etassa vā vitakko natthīti avitakkaṃ. Imināva nayena avicāraṃ. Vibhaṅgepi vuttaṃ ‘‘iti ayañca vitakko ayañca vicāro santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantikatā, tena vuccati avitakkaṃ avicāra’’nti (vibha. 576).

81. 无寻无伺（avitakkaṃ avicāraṃ）：因由修习而断，于此禅中无寻，或此禅无寻，故名“无寻”。循此理，亦名“无伺”。《分别论》（Vibhaṅga）中亦说：“如是，此寻与此伺皆已寂静、平息、止息、灭没、全灭没、消失、全消失、干枯、全干枯、终结。是故说为无寻无伺。”（Vibha. 576）

Etthāha ‘‘nanu ca ‘vitakkavicārānaṃ vūpasamā’ti imināpi ayamattho siddho, atha kasmā puna vuttaṃ ‘avitakkaṃ avicāra’nti’’. Vuccate, evametaṃ siddhovāyamattho, na panetaṃ tadatthadīpakaṃ. Nanu avocumha ‘‘oḷārikassa pana oḷārikassa aṅgassa samatikkamā paṭhamajjhānato paresaṃ dutiyajjhānādīnaṃ samadhigamo hotīti dassanatthaṃ vitakkavicārānaṃ vūpasamāti evaṃ vutta’’nti.

于此，质问者言：“‘由寻伺之平息’此句，此义岂非已成？然则，何故复言‘无寻无伺’？”答曰：诚然，此义已成，然彼句非为阐明彼义。我等岂非已说：“为示超越粗分，由初禅而证得第二禅等，故说‘由寻伺之平息’”？

Apica vitakkavicārānaṃ vūpasamā idaṃ sampasādanaṃ, na kilesakālussiyassa. Vitakkavicārānañca vūpasamā ekodibhāvaṃ, na upacārajjhānamiva nīvaraṇappahānā[Pg.153], paṭhamajjhānamiva ca na aṅgapātubhāvāti evaṃ sampasādanaekodibhāvānaṃ hetuparidīpakamidaṃ vacanaṃ. Tathā vitakkavicārānaṃ vūpasamā idaṃ avitakkaṃ avicāraṃ, na tatiyacatutthajjhānāni viya cakkhuviññāṇādīni viya ca abhāvāti evaṃ avitakkaavicārabhāvassa hetuparidīpakañca, na vitakkavicārābhāvamattaparidīpakaṃ. Vitakkavicārābhāvamattaparidīpakameva pana ‘‘avitakkaṃ avicāra’’nti idaṃ vacanaṃ. Tasmā purimaṃ vatvāpi vattabbamevāti.

再者，由于寻伺之平息，此禅乃有澄净（sampasādana），而非由于烦恼浊秽之平息。又由于寻伺之平息，乃有心一境性（ekodibhāva），而非如近行定（upacārajjhāna）那样由于断除诸盖，亦非如初禅那样由于诸禅支显现。如是，“由寻伺之平息”此句，乃为阐明澄净与心一境性之因。同样，由于寻伺之平息，此禅乃为无寻无伺，而非如第三禅、第四禅或如眼识等那样，因其（自性）本无。如是，此句亦为阐明无寻无伺状态之因，而非仅仅阐明寻伺之不存在。然而，“无寻无伺”此句，则仅仅阐明寻伺之不存在。是故，纵已说前句，后句亦实当说。

Samādhijanti paṭhamajjhānasamādhito sampayuttasamādhito vā jātanti attho. Tattha kiñcāpi paṭhamampi sampayuttasamādhito jātaṃ, atha kho ayameva samādhi ‘‘samādhī’’ti vattabbataṃ arahati vitakkavicārakkhobhavirahena ativiya acalattā, suppasannattā ca, tasmā imassa vaṇṇabhaṇanatthaṃ idameva ‘‘samādhija’’nti vuttaṃ. Pītisukhanti idaṃ vuttanayameva.

“定生”（samādhijaṃ），是“由初禅定而生”或“由相应定而生”之义。于此，虽然初禅也是由相应定而生，然唯此（第二禅的）定，因其远离寻、伺的扰动，极为不动与极为澄净之故，才堪称为“定”。是故，为赞叹此禅那之功德，唯说此为“定生”。“喜乐”（pītisukhaṃ）一词，如前已说。

Dutiyanti gaṇanānupubbatā dutiyaṃ. Idaṃ dutiyaṃ samāpajjatītipi dutiyaṃ. Yaṃ pana vuttaṃ ‘‘dvaṅgavippahīnaṃ tivaṅgasamannāgata’’nti, tattha vitakkavicārānaṃ pahānavasena dvaṅgavippahīnatā veditabbā. Yathā ca paṭhamajjhānassa upacārakkhaṇe nīvaraṇāni pahīyanti, na tathā imassa vitakkavicārā. Appanākkhaṇeyeva ca panetaṃ vinā tehi uppajjati. Tenassa te ‘‘pahānaṅga’’nti vuccanti. Pīti sukhaṃ cittekaggatāti imesaṃ pana tiṇṇaṃ uppattivasena tivaṅgasamannāgatatā veditabbā. Tasmā yaṃ vibhaṅge ‘‘jhānanti sampasādo pīti sukhaṃ cittassa ekaggatā’’ti (vibha. 580) vuttaṃ, taṃ saparikkhāraṃ jhānaṃ dassetuṃ pariyāyena vuttaṃ. Ṭhapetvā pana sampasādanaṃ nippariyāyena upanijjhānalakkhaṇappattānaṃ aṅgānaṃ vasena tivaṅgikameva etaṃ hoti. Yathāha – ‘‘katamaṃ tasmiṃ samaye tivaṅgikaṃ jhānaṃ hoti, pīti sukhaṃ cittassa ekaggatā’’ti (dha. sa. 161; vibha. 628). Sesaṃ paṭhamajjhāne vuttanayameva.

“第二”（dutiyaṃ），是依计算次第为第二。又因第二次证入此禅，故名第二。至于所说“离二支，具三支”，于此，应知是以舍断寻、伺故为离二支。如同初禅的近行刹那舍断诸盖，此（第二禅）的寻、伺并非如此（在近行刹那被舍断）。然此（禅那）唯于安止刹那离彼等（寻、伺）而生起。因此，彼等对此（禅那）被称为“所断支”（pahānaṅga）。应知以喜、乐、心一境性此三者生起故为具三支。是故，《分别论》（Vibhaṅga）中所说：“禅那即是净信、喜、乐、心一境性”（Vibh. 580），此乃为显示具有助伴（parikkhāra）的禅那而作的譬喻说（pariyāyena）。然除去净信（sampasādana），以直捷义（nippariyāyena），依已达审虑相（upanijjhānalakkhaṇa）之诸支，此（禅那）实为三支。如言：“尔时，何为三支禅那？即喜、乐、心一境性。”（Dhs. 161; Vibh. 628）。其余部分，如初禅中所说。

Tatiyajjhānakathā

第三禅那论

82. Evamadhigate pana tasmimpi vuttanayeneva pañcahākārehi ciṇṇavasinā hutvā paguṇadutiyajjhānato vuṭṭhāya ‘‘ayaṃ samāpatti āsannavitakkavicārapaccatthikā, ‘yadeva tattha pītigataṃ cetaso uppilāvitaṃ, etenetaṃ [Pg.154] oḷārikaṃ akkhāyatī’ti (dī. ni. 1.96) vuttāya pītiyā oḷārikattā aṅgadubbalā’’ti ca tattha dosaṃ disvā tatiyajjhānaṃ santato manasikaritvā dutiyajjhāne nikantiṃ pariyādāya tatiyādhigamāya yogo kātabbo. Athassa yadā dutiyajjhānato vuṭṭhāya satassa sampajānassa jhānaṅgāni paccavekkhato pīti oḷārikato upaṭṭhāti, sukhañceva ekaggatā ca santato upaṭṭhāti. Tadāssa oḷārikaṅgappahānāya santaaṅgapaṭilābhāya ca tadeva nimittaṃ ‘‘pathavī pathavī’’ti punappunaṃ manasikaroto ‘‘idāni tatiyajjhānaṃ uppajjissatī’’ti bhavaṅgaṃ upacchinditvā tadeva pathavīkasiṇaṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjati. Tato tasmiṃyevārammaṇe cattāri pañca vā javanāni javanti, yesaṃ avasāne ekaṃ rūpāvacaraṃ tatiyajjhānikaṃ, sesāni vuttanayeneva kāmāvacarānīti. Ettāvatā ca panesa pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti upekkhako satimā sukhavihārīti, tatiyaṃ jhānaṃ upasampajja viharatīti (dī. ni. 1.230; dha. sa. 163). Evamanena ekaṅgavippahīnaṃ duvaṅgasamannāgataṃ tividhakalyāṇaṃ dasalakkhaṇasampannaṃ tatiyaṃ jhānaṃ adhigataṃ hoti pathavīkasiṇaṃ.

82. 如此证得该第二禅后，亦应如前述，以五种方式熟练自在，从纯熟的第二禅出定，并观察其过失：“此定有寻与伺为近敌，且如（经中）所说：‘其中任何属于喜的、心的雀跃，皆被称为粗重’，因这喜的粗重，禅支变得羸弱。”如是见其过失后，应作意第三禅为寂静，断除对第二禅的欲求，为证得第三禅而努力。其后，当他从第二禅出定，具念正知，省察禅支时，喜显现为粗重，而乐与一境性则显现为寂静。那时，为舍断粗重之支、获得寂静之支，他应对同一相（nimitta）反复作意：“地、地”。当他作意“现在第三禅将生起”时，便截断有分，以该地遍为所缘，生起意门转向。其后，于同一所缘上，四或五次速行生起。其中，最后一次为色界第三禅速行，其余则如前述为欲界速行。至此，他离喜之故，安住于舍，具念正知，以身感受乐，即圣者们所说的“舍者、念者、乐住者”，他证得并安住于第三禅（《长部》1.230；《法集》163）。如是，他证得了地遍第三禅：此禅舍离一支，具足二支，具备三善，圆满十相。

83. Tattha pītiyā ca virāgāti virāgo nāma vuttappakārāya pītiyā jigucchanaṃ vā samatikkamo vā. Ubhinnaṃ pana antarā casaddo sampiṇḍanattho, so vūpasamaṃ vā sampiṇḍeti vitakkavicārānaṃ vūpasamaṃ vā. Tattha yadā vūpasamameva sampiṇḍeti, tadā ‘‘pītiyā ca virāgā kiñca bhiyyo vūpasamā cā’’ti evaṃ yojanā veditabbā. Imissā ca yojanāya virāgo jigucchanattho hoti, tasmā ‘‘pītiyā jigucchanā ca vūpasamā cā’’ti ayamattho daṭṭhabbo. Yadā pana vitakkavicāravūpasamaṃ sampiṇḍeti, tadā ‘‘pītiyā ca virāgā, kiñca bhiyyo vitakkavicārānañca vūpasamā’’ti evaṃ yojanā veditabbā. Imissā ca yojanāya virāgo samatikkamanattho hoti, tasmā ‘‘pītiyā ca samatikkamā vitakkavicārānañca vūpasamā’’ti ayamattho daṭṭhabbo.

83. 于此句“pītiyā ca virāgā”（因离于喜故）中，所谓的“离”（virāgo），是指对前述之喜的厌恶（jigucchanaṃ）或超越（samatikkamo）。再者，（pītiyā与virāgā）二者之间的“ca”字，有聚合之义。它聚合了“寂止”（vūpasama），或聚合了“寻与伺的寂止”。于此，当它只聚合“寂止”时，应知其句法为：“因离于喜，并且更因寂止故”。在此句法中，“离”是厌恶之义。因此，当知此义为：“因厌恶于喜，且因寂止故”。再者，当它聚合“寻与伺的寂止”时，应知其句法为：“因离于喜，并且更因寻与伺的寂止故”。在此句法中，“离”是超越之义。因此，当知此义为：“因超越于喜，且因寻与伺的寂止故”。

Kāmañcete vitakkavicārā dutiyajjhāneyeva vūpasantā, imassa pana jhānassa maggaparidīpanatthaṃ vaṇṇabhaṇanatthañcetaṃ vuttaṃ. Vitakkavicārānañca vūpasamāti hi vutte idaṃ paññāyati, nūna vitakkavicāravūpasamo maggo imassa [Pg.155] jhānassāti. Yathā ca tatiye ariyamagge appahīnānampi sakkāyadiṭṭhādīnaṃ ‘‘pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānā’’ti (dī. ni. 1.373; ma. ni. 2.133; saṃ. ni. 5.184; a. ni. 3.88) evaṃ pahānaṃ vuccamānaṃ vaṇṇabhaṇanaṃ hoti, tadadhigamāya ussukkānaṃ ussāhajanakaṃ, evameva idha avūpasantānampi vitakkavicārānaṃ vūpasamo vuccamāno vaṇṇabhaṇanaṃ hoti. Tenāyamattho vutto ‘‘pītiyā ca samatikkamā vitakkavicārānañca vūpasamā’’ti.

诚然，这些寻与伺在第二禅中就已寂止，但说此（与寻伺寂止相关联），是为了指示此（第三）禅的路径，以及为了称赞其功德。因为当说到“因寻与伺的寂止故”时，此义即显明：“诚然，寻与伺的寂止是此禅的路径”。譬如在第三圣道中，即使身见等（结）并非由（第三圣道）所断，经中亦说“因断除五下分结故”，如此宣说断除是一种称赞，能令为证得它而精勤者生起热忱。正是如此，于此（第三禅），即使寻与伺并非（于此）新止息，但说到它们的寂止时，也是一种称赞。因此，说了此义：“因超越于喜，且因寻与伺的寂止故”。

84. Upekkhako ca viharatīti ettha upapattito ikkhatīti upekkhā. Samaṃ passati, apakkhapatitā hutvā passatīti attho. Tāya visadāya vipulāya thāmagatāya samannāgatattā tatiyajjhānasamaṅgī upekkhakoti vuccati.

84. 于“彼乃住于舍”（upekkhako ca viharati）句中，“舍”（upekkhā）乃“适当地（upapattito）观见（ikkhati）”之义。其义为：平等地看，不偏不倚地看。因具足彼清净、广大、已达稳固之舍，故具足第三禅者被称为“具舍者”。

Upekkhā pana dasavidhā hoti chaḷaṅgupekkhā, brahmavihārupekkhā, bojjhaṅgupekkhā, vīriyupekkhā, saṅkhārupekkhā, vedanupekkhā, vipassanupekkhā, tatramajjhattupekkhā, jhānupekkhā, pārisuddhupekkhāti.

又，舍有十种，即：六支舍、梵住舍、觉支舍、精进舍、行舍、受舍、观舍、中舍性舍、禅舍、遍净舍。

Tattha yā ‘‘idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti, na dummano, upekkhako ca viharati sato sampajāno’’ti (a. ni. 6.1) evamāgatā khīṇāsavassa chasu dvāresu iṭṭhāniṭṭhachaḷārammaṇāpāthe parisuddhapakatibhāvāvijahanākārabhūtā upekkhā, ayaṃ chaḷaṅgupekkhā nāma.

于彼等中，如经所说：“诸比丘，于此，比丘以眼见色后，既不喜悦，亦不忧恼，乃住于舍，具念正知。”如是，漏尽者于六门中，当六种可意与不可意所缘现前时，其不舍离清净本性状态之舍，此名为六支舍。

Yā pana ‘‘upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī’’ti (dī. ni. 1.556; ma. ni. 1.77) evamāgatā sattesu majjhattākārabhūtā upekkhā, ayaṃ brahmavihārupekkhā nāma.

又，如经所说：“以与舍俱行之心，遍满一方而住。”如是，于有情成为中舍状态之舍，此名为梵住舍。

Yā ‘‘upekkhāsambojjhaṅgaṃ bhāveti vivekanissita’’nti (ma. ni. 1.27) evamāgatā sahajātadhammānaṃ majjhattākārabhūtā upekkhā, ayaṃ bojjhaṅgupekkhā nāma.

如经所说：“彼修习依止远离之舍等觉支。”如是，于诸俱生法成为中舍状态之舍，此名为觉支舍。

Yā [Pg.156] pana ‘‘kālenakālaṃ upekkhānimittaṃ manasikarotī’’ti (a. ni. 3.103) evamāgatā anaccāraddhanātisithilavīriyasaṅkhātā upekkhā, ayaṃ vīriyupekkhā nāma.

又，如经所说：“彼适时作意舍相。”如是，彼被称为不过紧、不过松之精进的舍，此名为精进舍。

Yā ‘‘kati saṅkhārupekkhā samathavasena uppajjanti, kati saṅkhārupekkhā vipassanāvasena uppajjanti. Aṭṭha saṅkhārupekkhā samathavasena uppajjanti. Dasa saṅkhārupekkhā vipassanāvasena uppajjantī’’ti (paṭi. ma. 1.57) evamāgatā nīvaraṇādipaṭisaṅkhāsantiṭṭhanā gahaṇe majjhattabhūtā upekkhā, ayaṃ saṅkhārupekkhā nāma.

如经所说：“有几种行舍依止而生？有几种行舍依观而生？有八种行舍依止而生，有十种行舍依观而生。”如是，于审察五盖等而安住时，于执取中成为中舍之舍，此名为行舍。

Yā pana ‘‘yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti upekkhāsahagata’’nti (dha. sa. 150) evamāgatā adukkhamasukhasaññitā upekkhā, ayaṃ vedanupekkhā nāma.

又，如（《法集论》150）中所说：“于何时，欲界善心已生起，与舍俱行。”如是而来，那被称为不苦不乐的舍，此名为受舍。

Yā ‘‘yadatthi yaṃ bhūtaṃ, taṃ pajahati, upekkhaṃ paṭilabhatī’’ti (ma. ni. 3.71; a. ni. 7.55) evamāgatā vicinane majjhattabhūtā upekkhā, ayaṃ vipassanupekkhā nāma.

如（《中部》3.71；《增支部》7.55）中所说：“凡是存在的、已生成的，即舍弃之，获得舍。”如是而来，于审察时保持中立的舍，此名为观舍(vipassanupekkhā)。

Yā pana chandādīsu yevāpanakesu āgatā sahajātānaṃ samavāhitabhūtā upekkhā, ayaṃ tatramajjhattupekkhā nāma.

又，于欲(chanda)等“又复”诸法中而来，能使诸俱生法均衡的舍，此名为彼处中舍(tatramajjhattupekkhā)。

Yā ‘‘upekkhako ca viharatī’’ti (dī. ni. 1.230; dha. sa. 163) evamāgatā aggasukhepi tasmiṃ apakkhapātajananī upekkhā, ayaṃ jhānupekkhā nāma.

如（《长部》1.230；《法集论》163）中所说：“他安住于舍。”如是而来，即使对于那最上之乐也不产生偏袒的舍，此名为禅舍(jhānupekkhā)。

Yā pana ‘‘upekkhāsatipārisuddhiṃ catutthaṃ jhāna’’nti (dī. ni. 1.232; dha. sa. 165) evamāgatā sabbapaccanīkaparisuddhā paccanīkavūpasamanepi abyāpārabhūtā upekkhā, ayaṃ pārisuddhupekkhā nāma.

又，如（《长部》1.232；《法集论》165）中“舍念清净的第四禅”之说而来，那已从一切敌对法中完全清净、且于平息敌对法时亦无功用的舍，此名为清净舍(pārisuddhupekkhā)。

Tatra chaḷaṅgupekkhā ca brahmavihārupekkhā ca bojjhaṅgupekkhā ca tatramajjhattupekkhā ca jhānupekkhā ca pārisuddhupekkhā ca atthato ekā, tatramajjhattupekkhāva hoti. Tena tena avatthābhedena panassā ayaṃ bhedo. Ekassāpi sato sattassa kumārayuvatherasenāpatirājādivasena bhedo viya. Tasmā tāsu yattha chaḷaṅgupekkhā, na tattha bojjhaṅgupekkhādayo. Yattha vā pana bojjhaṅgupekkhā, na tattha chaḷaṅgupekkhādayo hontīti veditabbā.

于此，六支舍、梵住舍、觉支舍、彼处中舍、禅舍与清净舍，于义理上为一，即是彼处中舍。然依其种种不同状态而有此差别，犹如同一有情，依其为孩童、青年、长老、将军、国王等而有差别。是故当知，于彼等诸舍中，有六支舍之处，则无觉支舍等；或有觉支舍之处，则无六支舍等。

Yathā [Pg.157] cetāsamatthato ekībhāvo, evaṃ saṅkhārupekkhā vipassanupekkhānampi. Paññā eva hi sā kiccavasena dvidhā bhinnā. Yathā hi purisassa sāyaṃ gehaṃ paviṭṭhaṃ sappaṃ ajapadadaṇḍaṃ gahetvā pariyesamānassa taṃ thusakoṭṭhake nipannaṃ disvā ‘‘sappo nu kho, no’’ti avalokentassa sovattikattayaṃ disvā nibbematikassa ‘‘sappo, na sappo’’ti vicinane majjhattatā hoti, evameva yā āraddhavipassakassa vipassanāñāṇena lakkhaṇattaye diṭṭhe saṅkhārānaṃ aniccabhāvādivicinane majjhattatā uppajjati, ayaṃ vipassanupekkhā nāma. Yathā pana tassa purisassa ajapadadaṇḍena gāḷhaṃ sappaṃ gahetvā ‘‘kiṃ tāhaṃ imaṃ sappaṃ aviheṭhento attānañca iminā aḍaṃsāpento muñceyya’’nti muñcanākārameva pariyesato gahaṇe majjhattatā hoti. Evameva yā lakkhaṇattayassa diṭṭhattā āditte viya tayo bhave passato saṅkhāraggahaṇe majjhattatā, ayaṃ saṅkhārupekkhā nāma. Iti vipassanupekkhāya siddhāya saṅkhārupekkhāpi siddhāva hoti. Iminā panesā vicinanaggahaṇesu majjhattasaṅkhātena kiccena dvidhā bhinnāti. Vīriyupekkhā pana vedanupekkhā ca aññamaññañca avasesāhi ca atthato bhinnā evāti.

正如前述诸舍就体性而言为一，行舍(saṅkhārupekkhā)与观舍(vipassanupekkhā)亦复如是。彼实为慧，依作用而分为二。譬如有人，为寻觅傍晚入屋之蛇，手持羊蹄杖，见其卧于谷糠堆中，心生“是蛇非蛇”之疑而审视，待见到其颈上三纹后，疑惑顿消，于“是蛇非蛇”的思择中住于中舍。如是，已策励观禅的禅修者，以观智(vipassanāñāṇa)见到三相后，于思择诸行之无常等相时所生起的中舍，此名为观舍(vipassanupekkhā)。又譬如彼人以羊蹄杖紧压其蛇，思惟：“我当如何不伤害此蛇，亦不为己所伤，而得释放之？”于寻求释放之法时，于执持中住于中舍。如是，因已见三相，视三有如燃，于执取诸行时所生起的中舍，此名为行舍(saṅkhārupekkhā)。是故，观舍成就之时，行舍亦告成就。此二者乃因其于思择与执取中名为“中舍”之作用而有别。然而，精进舍(vīriyupekkhā)与受舍(vedanupekkhā)，就其体性而言，既彼此有别，亦与其余诸舍有别。

Iti imāsu upekkhāsu jhānupekkhā idhādhippetā. Sā majjhattalakkhaṇā, anābhogarasā, abyāpārapaccupaṭṭhānā, pītivirāgapadaṭṭhānāti. Etthāha, nanu cāyamatthato tatramajjhattupekkhāva hoti, sā ca paṭhamadutiyajjhānesupi atthi. Tasmā tatrāpi upekkhako ca viharatīti evamayaṃ vattabbā siyā, sā kasmā na vuttāti. Aparibyattakiccato. Aparibyattañhi tassā tattha kiccaṃ vitakkādīhi abhibhūtattā. Idha panāyaṃ vitakkavicārapītīhi anabhibhūtattā ukkhittasirā viya hutvā paribyattakiccā jātā, tasmā vuttāti.

如是，于此等诸舍中，此中所指乃是禅舍（jhānupekkhā）。其相为中立，作用为无功用，现起为不造作，近因为离喜。于此有人问曰：“此舍在义理上不就是彼处中舍（tatramajjhattupekkhā）吗？彼舍亦存在于初禅与第二禅中。是故，彼处亦应说‘彼安住于舍’，为何不如此说呢？”（答曰：）“因其作用不显现故。”诚然，彼处之舍，因被寻（vitakka）、伺（vicāra）、喜（pīti）所压制，故其作用不显现。然而，此处之舍，因不被寻、伺、喜所压制，犹如昂首，其作用变得显现，是故而说。

Niṭṭhitā upekkhako ca viharatīti etassa

“彼安住于舍”之释义终。

Sabbaso atthavaṇṇanā.

全部释义。

85. Idāni sato ca sampajānoti ettha saratīti sato. Sampajānātīti sampajāno. Puggalena sati ca sampajaññañca vuttaṃ. Tattha saraṇalakkhaṇā sati, asammussanarasā, ārakkhapaccupaṭṭhānā. Asammohalakkhaṇaṃ sampajaññaṃ, tīraṇarasaṃ, pavicayapaccupaṭṭhānaṃ.

85. 现在解释“具念(sato)与正知(sampajāno)”。于此，“能忆念”故为具念；“能了知”故为正知。这是以个人(puggala)来宣说念与正知。其中，念(sati)的相是忆念，作用是不忘失，现起是守护。正知(sampajañña)的相是不迷惑，作用是审度，现起是抉择。

Tattha [Pg.158] kiñcāpi idaṃ satisampajaññaṃ purimajjhānesupi atthi. Muṭṭhasatissa hi asampajānassa upacāramattampi na sampajjati, pageva appanā. Oḷārikattā pana tesaṃ jhānānaṃ bhūmiyaṃ viya purisassa cittassa gati sukhā hoti, abyattaṃ tattha satisampajaññakiccaṃ. Oḷārikaṅgappahānena pana sukhumattā imassa jhānassa purisassa khuradhārāyaṃ viya satisampajaññakiccapariggahitā eva cittassa gati icchitabbāti idheva vuttaṃ. Kiñca bhiyyo, yathā dhenupago vaccho dhenuto apanīto arakkhiyamāno punadeva dhenuṃ upagacchati, evamidaṃ tatiyajjhānasukhaṃ pītito apanītaṃ, taṃ satisampajaññārakkhena arakkhiyamānaṃ punadeva pītiṃ upagaccheyya, pītisampayuttameva siyā. Sukhe vāpi sattā sārajjanti, idañca atimadhuraṃ sukhaṃ, tato paraṃ sukhābhāvā. Satisampajaññānubhāvena panettha sukhe asārajjanā hoti, no aññathāti imampi atthavisesaṃ dassetuṃ idamidheva vuttanti veditabbaṃ.

于此，正念正知虽然也存在于前二禅中。诚然，失念无正知者，连近行定尚不能成就，何况安止定。然而，由于那些禅那较为粗显，心的行进就像人在平地上行走一样轻易，在那里正念正知的作用并不明显。但此禅那已舍断粗显之分而微细，心的行进就像人在剃刀锋上行走，应被希求为唯由正念正知的作用所摄持，是故唯于此处宣说。更有甚者，譬如未断奶的小牛，从母牛身边被带走后，若无人看管，则会重返母牛身边；同样地，此第三禅之乐已脱离于喜，若不为正念正知所守护，则会重返于喜，变成只与喜相应。又，有情亦会于乐中生起贪著，而此乐是极甜美之乐，因为再无有乐能胜过它。是凭借正念正知的威力，于此乐中不生贪著，而非以他法——为显示此特殊义，故唯于此处说，应如是了知。

Idāni sukhañca kāyena paṭisaṃvedetīti ettha kiñcāpi tatiyajjhānasamaṅgino sukhapaṭisaṃvedanābhogo natthi. Evaṃ santepi yasmā tassa nāmakāyena sampayuttaṃ sukhaṃ. Yaṃ vā taṃ nāmakāyasampayuttaṃ sukhaṃ, taṃsamuṭṭhānenassa yasmā atipaṇītena rūpena rūpakāyo phuṭo, yassa phuṭattā jhānā vuṭṭhitopi sukhaṃ paṭisaṃvedeyya. Tasmā etamatthaṃ dassento sukhañca kāyena paṭisaṃvedetīti āha.

现在，关于“以身感受乐”一句：虽然具足第三禅者没有感受乐的作意，即便如此，因为有与他名身相应的乐。又或者，因为由那与名身相应的乐所生起的、极殊胜的色，遍满了他的色身，由于此遍满，即使他从禅那出定后，也能感受到乐。因此，为了显示此义，（世尊）说了“以身感受乐”。

86. Idāni yaṃ taṃ ariyā ācikkhanti upekkhako satimā sukhavihārīti ettha yaṃjhānahetu yaṃjhānakāraṇā taṃ tatiyajjhānasamaṅgipuggalaṃ buddhādayo ariyā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti pakāsenti, pasaṃsantīti adhippāyo. Kinti? Upekkhako satimā sukhavihārīti. Taṃ tatiyaṃ jhānaṃ upasampajja viharatīti evamettha yojanā veditabbā.

86. 如今，关于[经文]“圣者们称之为：有舍者、具念者、乐住者”，在此处，[义注解释为：]以第三禅为因，以第三禅为缘，诸佛等圣者们对那位具足第三禅的个人宣说、教导、施设、建立、开显、分别、令其明了、阐明，其意即是“称赞”。如何[称赞]呢？[称赞他为]“有舍者、具念者、乐住者”。于此，应知其文句结合[方式]为：他成就并安住于那个[圣者们]因之而称赞的第三禅。

Kasmā pana taṃ te evaṃ pasaṃsantīti? Pasaṃsārahato. Ayañhi yasmā atimadhurasukhe sukhapāramippattepi tatiyajjhāne upekkhako, na tattha sukhābhisaṅgena ākaḍḍhiyati. Yathā ca pīti na uppajjati, evaṃ upaṭṭhitasatitāya satimā. Yasmā ca ariyakantaṃ ariyajanasevitameva ca asaṃkiliṭṭhaṃ sukhaṃ nāmakāyena paṭisaṃvedeti, tasmā pasaṃsāraho hoti[Pg.159]. Iti pasaṃsārahato naṃ ariyā te evaṃ pasaṃsāhetubhūte guṇe pakāsento ‘‘upekkhako satimā sukhavihārī’’ti evaṃ pasaṃsantīti veditabbaṃ.

然则，为何他们如此称赞他呢？因为他值得称赞。因为此人，即使在具有极其甜美之乐、已达乐之顶点的第三禅中，亦是有舍者，不为对乐的贪爱所牵引。并且，由于他的念已确立，以致喜不再生起，因此他具足正念。又因为他以名身感受圣者所喜爱、唯有圣者所受用、无杂染的乐，所以他值得称赞。如是，因为他值得称赞，故应知：圣者们在开示那些作为称赞之因的功德时，如此称赞他：“有舍者、具念者、乐住者”。

Tatiyanti gaṇanānupubbatā tatiyaṃ, idaṃ tatiyaṃ samāpajjatītipi tatiyaṃ. Yaṃ pana vuttaṃ ‘‘ekaṅgavippahīnaṃ duvaṅgasamannāgata’’nti, ettha pītiyā pahānavasena ekaṅgavippahīnatā veditabbā. Sā panesā dutiyajjhānassa vitakkavicārā viya appanākkhaṇeyeva pahīyati. Tena nassa sā pahānaṅganti vuccati. Sukhaṃ cittekaggatāti imesaṃ pana dvinnaṃ uppattivasena duvaṅgasamannāgatatā veditabbā. Tasmā yaṃ vibhaṅge ‘‘jhānanti upekkhā sati sampajaññaṃ sukhaṃ cittassekaggatā’’ti (vibha. 591) vuttaṃ, taṃ saparikkhāraṃ jhānaṃ dassetuṃ pariyāyena vuttaṃ. Ṭhapetvā pana upekkhāsatisampajaññāni nippariyāyena upanijjhānalakkhaṇappattānaṃ aṅgānaṃ vasena duvaṅgikamevetaṃ hoti. Yathāha – ‘‘katamaṃ tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti, sukhaṃ cittassekaggatā’’ti (dha. sa. 163; vibha. 624). Sesaṃ paṭhamajjhāne vuttanayameva.

所谓第三，是因按顺序计算为第三；也因第三次证入此禅，故为第三。至于所说“舍离一（禅）支，具足二（禅）支”，于此，当知是以舍离喜而为“舍离一（禅）支”。此喜亦如第二禅的寻、伺，仅于安止刹那被舍离。因此，它被称为此禅的舍支。又，以乐与心一境性此二者的生起，当知为“具足二（禅）支”。是故，《分别论》中所说：“禅即是舍、念、正知、乐、心一境性”（Vibh. 591），此为显示具足眷属的禅而作的方便说。然而，除去舍、念、正知，从无方便（直显）而言，就已达审察之相的禅支来说，此禅实为二支。如言：“于其时，什么是二支禅？即乐与心一境性。”（Dhs. 163; Vibh. 624）其余如初禅中所说之理。

Catutthajjhānakathā

第四禅论

87. Evamadhigate pana tasmiṃpi vuttanayeneva pañcahākārehi ciṇṇavasinā hutvā paguṇatatiyajjhānato vuṭṭhāya ‘‘ayaṃ samāpatti āsannapītipaccatthikā, ‘yadeva tattha sukhamiti cetaso ābhogo, etenetaṃ oḷārikaṃ akkhāyatī’ti (dī. ni. 1.96) evaṃ vuttassa sukhassa oḷārikattā aṅgadubbalā’’ti ca tattha dosaṃ disvā catutthaṃ jhānaṃ santato manasikatvā tatiyajjhāne nikantiṃ pariyādāya catutthādhigamāya yogo kātabbo. Athassa yadā tatiyajjhānato vuṭṭhāya satassa sampajānassa jhānaṅgāni paccavekkhato cetasikasomanassasaṅkhātaṃ sukhaṃ oḷārikato upaṭṭhāti, upekkhāvedanā ceva cittekaggatā ca santato upaṭṭhāti, tadāssa oḷārikaṅgappahānāya santaaṅgapaṭilābhāya ca tadeva nimittaṃ ‘‘pathavī pathavī’’ti punappunaṃ manasikaroto ‘‘idāni catutthaṃ jhānaṃ uppajjissatī’’ti bhavaṅgaṃ upacchinditvā tadeva pathavīkasiṇaṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjati. Tato tasmiṃyevārammaṇe cattāri pañca vā javanāni uppajjanti[Pg.160], yesaṃ avasāne ekaṃ rūpāvacaraṃ catutthajjhānikaṃ, sesāni vuttappakārāneva kāmāvacarāni. Ayaṃ pana viseso, yasmā sukhavedanā adukkhamasukhāya vedanāya āsevanapaccayena paccayo na hoti, catutthajjhāne ca adukkhamasukhāya vedanāya uppajjitabbaṃ, tasmā tāni upekkhāvedanāsampayuttāni honti. Upekkhāsampayuttattāyeva cettha pītipi parihāyatīti. Ettāvatā cesa sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati (dī. ni. 1.232; dha. sa. 165). Evamanena ekaṅgavippahīnaṃ duvaṅgasamannāgataṃ tividhakalyāṇaṃ dasalakkhaṇasampannaṃ catutthaṃ jhānaṃ adhigataṃ hoti pathavīkasiṇaṃ.

87. 再者，如此证得该（第三禅）后，亦应以所述之方法，通过五种方式熟练。从娴熟的第三禅出定后，应如是见其过患：“此等至有喜为近敌”，以及“‘彼处所有之乐，即是心之专注，以此称其为粗’（长部1.96），如是所说之乐，因其粗显而使禅支羸弱。”于彼见到过患后，应作意第四禅为寂静，断除对第三禅的爱著，为证得第四禅而努力。其后，当他从第三禅出定，具念、正知地省察禅支时，心生喜悦之乐显现为粗，而舍受与心一境性则显现为寂静。那时，为舍弃粗显之支、获得寂静之支，他反复作意“地、地”于彼相。当“如今第四禅即将生起”时，心流便中断有分，以该地遍为所缘，生起意门转向心。之后，于同一所缘上生起四或五个速行心，其中最后一个是色界第四禅心，其余的则如前所述，皆为欲界心。然而，此中有差别：因为乐受不能以重复缘(āsevanapaccaya)作为不苦不乐受之缘，且第四禅中应生起不苦不乐受，所以那些（速行心）都与舍受相应。正因为与舍受相应，喜也在此消退。至此，此人因舍离乐、舍离苦，以及先前已灭除喜、忧，而成就并安住于不苦不乐、舍念清净的第四禅（长部1.232；法集论165）。如此，他证得了地遍第四禅，此禅舍离一禅支，具足二禅支，具足三善，圆满十相。

88. Tattha sukhassa ca pahānā dukkhassa ca pahānāti kāyikasukhassa ca kāyikadukkhassa ca pahānā. Pubbevāti tañca kho pubbeva, na catutthajjhānakkhaṇe. Somanassadomanassānaṃ atthaṅgamāti cetasikasukhassa ca cetasikadukkhassa cāti imesampi dvinnaṃ pubbeva atthaṅgamā, pahānā icceva vuttaṃ hoti.

88. 于彼（第四禅的文句）中，“由舍离乐及舍离苦”，是指舍离身乐及身苦。“先前”者，是指其舍离实乃先前发生，而非于第四禅刹那。“由喜与忧的灭没”，是指心所乐与心所苦，此二者亦是先前即已灭没，故说为“舍离”。

Kadā pana nesaṃ pahānaṃ hotīti. Catunnaṃ jhānānaṃ upacārakkhaṇe. Somanassañhi catutthajjhānassa upacārakkhaṇeyeva pahīyati. Dukkhadomanassasukhāni paṭhamadutiyatatiyajjhānānaṃ upacārakkhaṇesu. Evametesaṃ pahānakkamena avuttānampi indriyavibhaṅge pana indriyānaṃ uddesakkameneva idhāpi vuttānaṃ sukhadukkhasomanassadomanassānaṃ pahānaṃ veditabbaṃ.

然则，于何时舍离彼等？于四禅的近行刹那。喜实于第四禅的近行刹那即被舍离；苦、忧、乐则于初禅、第二禅、第三禅的近行刹那（被舍离）。如是，此等（诸根）虽未按舍离的顺序而说，然于此（禅定文中），亦应知是依《根分别》(Indriyavibhaṅga)中诸根的列举顺序而说及乐、苦、喜、忧的舍离。

Yadi panetāni tassa tassa jhānassa upacārakkhaṇeyeva pahīyanti, atha kasmā ‘‘kattha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati, idha, bhikkhave, bhikkhu vivicceva kāmehipi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Ettha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati. Kattha cuppannaṃ domanassindriyaṃ sukhindriyaṃ somanassindriyaṃ aparisesaṃ nirujjhati, idha, bhikkhave, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati, ettha cuppannaṃ somanassindriyaṃ aparisesaṃ nirujjhatī’’ti (saṃ. ni. 5.510) evaṃ jhānesveva nirodho vuttoti? Atisayanirodhattā. Atisayanirodho hi nesaṃ paṭhamajjhānādīsu, na nirodhoyeva. Nirodhoyeva pana upacārakkhaṇe, nātisayanirodho.

然若此等（根）于其各自禅那的近行刹那即被舍离，那么为何（经中）说：“诸比丘，于何处，已生的苦根无余灭尽？诸比丘，于此，比丘远离诸欲……具足初禅而住。于此处，已生的苦根无余灭尽。于何处，已生的忧根、乐根、喜根无余灭尽？诸比丘，于此，比丘由舍离乐……具足第四禅而住。于此处，已生的喜根无余灭尽。”（《相应部》5.510）如是，仅于禅那中说灭尽呢？因是殊胜灭尽故。于初禅等中，实为彼等的殊胜灭尽，非仅仅是灭尽。然于近行刹那，则仅是灭尽，非殊胜灭尽。

Tathā [Pg.161] hi nānāvajjane paṭhamajjhānupacāre niruddhassāpi dukkhindriyassa ḍaṃsamakasādisamphassena vā visamāsanupatāpena vā siyā uppatti, na tveva antoappanāyaṃ. Upacāre vā niruddhampetaṃ na suṭṭhu niruddhaṃ hoti, paṭipakkhena avihatattā. Antoappanāyaṃ pana pītipharaṇena sabbo kāyo sukhokkanto hoti, sukhokkantakāyassa ca suṭṭhu niruddhaṃ hoti dukkhindriyaṃ, paṭipakkhena vihatattā. Nānāvajjaneyeva ca dutiyajjhānupacāre pahīnassa domanassindriyassa yasmā etaṃ vitakkavicārapaccayepi kāyakilamathe cittupaghāte ca sati uppajjati. Vitakkavicārābhāve ca neva uppajjati. Yattha pana uppajjati, tattha vitakkavicārabhāve, appahīnā eva ca dutiyajjhānupacāre vitakkavicārāti tatthassa siyā uppatti, na tveva dutiyajjhāne, pahīnapaccayattā. Tathā tatiyajjhānupacāre pahīnassāpi sukhindriyassa pītisamuṭṭhānapaṇītarūpaphuṭakāyassa siyā uppatti, na tveva tatiyajjhāne. Tatiyajjhāne hi sukhassa paccayabhūtā pīti sabbaso niruddhāti. Tathā catutthajjhānupacāre pahīnassāpi somanassindriyassa āsannattā appanāppattāya upekkhāya abhāvena sammā anatikkantattā ca siyā uppatti, na tveva catutthajjhāne. Tasmā eva ca etthuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhatīti tattha tattha aparisesaggahaṇaṃ katanti.

诚然，在有种种转向的初禅近行(paṭhamajjhānupacāra)中，即使苦根已灭，也可能因蚊蝇等的触碰，或因不适的坐姿所致的疲劳而生起，但绝不会在安止(appanā)的内部生起。或者说，在近行中已灭的苦根并未善灭，因为它未被对治法所摧毁。但在安止的内部，因喜(pīti)的遍满，全身都被乐所浸透；对于身被乐所浸透者，苦根则得以善灭，因为它已被对治法所摧毁。并且，在有种种转向的第二禅近行中，即使忧根已被断除，它也可能会生起。因为此忧根是在有以寻(vitakka)、伺(vicāra)为缘的身疲劳和心损害时才会生起，而在无寻、伺时则绝不生起。凡它生起之处，那里就有寻、伺，且在第二禅近行中寻、伺确实未被断除，因此在那里它可能会生起。但它绝不会在第二禅中生起，因为其缘已被断除。同样，在第三禅近行中，即使乐根已被断除，对于身体被喜所生起的殊妙色所遍触者，乐根也可能会生起，但绝不会在第三禅中生起。因为在第三禅中，作为乐之缘的喜已完全灭尽。同样，在第四禅近行中，即使悦根已被断除，但因其接近，且因没有已达安止的舍(upekkhā)，以及未被善超越，故悦根可能生起，但绝不会在第四禅中生起。正因如此，在各处才采用“无余”(aparisesaṃ)一词，来表述“在此处生起的苦根无余灭尽”。

Etthāha ‘‘athevaṃ tassa tassa jhānassupacāre pahīnāpi etā vedanā idha kasmā samāhaṭā’’ti? Sukhaggahaṇatthaṃ. Yā hi ayaṃ adukkhamasukhanti ettha adukkhamasukhā vedanā vuttā, sā sukhumā duviññeyyā na sakkā sukhena gahetuṃ, tasmā yathā nāma duṭṭhassa yathā vā tathā vā upasaṅkamitvā gahetuṃ asakkuṇeyyassa goṇassa sukhaggahaṇatthaṃ gopo ekasmiṃ vaje sabbā gāvo samāharati, athekekaṃ nīharanto paṭipāṭiyā āgataṃ ‘‘ayaṃ so gaṇhatha na’’nti tampi gāhayati, evameva bhagavā sukhaggahaṇatthaṃ sabbā etā samāhari. Evañhi samāhaṭā etā dassetvā yaṃ neva sukhaṃ na dukkhaṃ na somanassaṃ na domanassaṃ, ayaṃ adukkhamasukhā vedanāti sakkā hoti esā gāhayituṃ.

此处有人问：“既然如此，这些在各禅那的近行定中已被舍弃的感受，为何在此又被集中提及？”是为了易于把握。诚然，此处所说的“不苦不乐”这种不苦不乐受，是微细难解，不易把握的。因此，就像牧童为了便于捕捉一头难以驯服的牛，将所有的牛都赶入一个牛栏中，然后逐一牵出，当依次而来的（那头牛出现时），便说：“就是这头，抓住它！”从而使之被抓住一样；同样地，世尊也为了易于把握，将所有这些感受集中起来。因为，如此集中展示这些感受之后，指出那既非乐、非苦，也非喜、非忧的，就是不苦不乐受，这样才能让人把握它。

Apica adukkhamasukhāya cetovimuttiyā paccayadassanatthañcāpi etā vuttāti veditabbā. Dukkhappahānādayo hi tassā paccayā. Yathāha – ‘‘cattāro [Pg.162] kho, āvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā. Idhāvuso, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. Ime khvāvuso, cattāro paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā’’ti (ma. ni. 1.458).

此外，也应知，提及这些（感受）也是为了显示不苦不乐心解脱的因缘。因为舍离苦等正是它的因缘。如（经中）所说：“贤友，有四种因缘能达成不苦不乐心解脱的等至。贤友，在此，比丘舍断乐……乃至……成就并安住于第四禅。贤友，这四种因缘是不苦不乐心解脱等至的因缘”（《中部》1.458）。

Yathā vā aññattha pahīnāpi sakkāyadiṭṭhiādayo tatiyamaggassa vaṇṇabhaṇanatthaṃ tattha pahīnāti vuttā, evaṃ vaṇṇabhaṇanatthampetassa jhānassetā idha vuttātipi veditabbā.

又如，有身见等虽在别处已被舍离，但为了赞叹第三道，仍说它们在那里被断除；同样地，也应知，提及这些（感受）也是为了赞叹此禅那才在此处说的。

Paccayaghātena vā ettha rāgadosānamatidūrabhāvaṃ dassetumpetā vuttāti veditabbā. Etāsu hi sukhaṃ somanassassa paccayo, somanassaṃ rāgassa. Dukkhaṃ domanassassa paccayo, domanassaṃ dosassa. Sukhādighātena cassa sappaccayā rāgadosā hatāti atidūre hontīti.

或者，也应知，提及这些（感受）也是为了显示：在此（第四禅）中，通过断除其因缘，贪与嗔已极其远离。诚然，在这些感受中，乐是喜的因缘，喜是贪的因缘；苦是忧的因缘，忧是嗔的因缘。由于断除了乐等，在此（禅那）中，贪与嗔连同其因缘一同被断除，因此它们已极其远离。

Adukkhamasukhanti dukkhābhāvena adukkhaṃ. Sukhābhāvena asukhaṃ. Etenettha dukkhasukhapaṭipakkhabhūtaṃ tatiyavedanaṃ dīpeti, na dukkhasukhābhāvamattaṃ. Tatiyavedanā nāma adukkhamasukhā, upekkhātipi vuccati. Sā iṭṭhāniṭṭhaviparītānubhavanalakkhaṇā, majjhattarasā, avibhūtapaccupaṭṭhānā, sukhadukkhanirodhapadaṭṭhānāti veditabbā.

“不苦不乐”：因无有苦，故为不苦；因无有乐，故为不乐。以此显示了与苦乐对立的第三受，而非仅仅是无苦无乐的状态。第三受名为不苦不乐，亦称为舍。应知彼（受）以感受与可意、不可意相反者为相，以保持中立为作用，以不显了为现起，以乐之灭为足处。

89. Upekkhāsatipārisuddhinti upekkhāya janitasatiyā pārisuddhiṃ. Imasmiñhi jhāne suparisuddhā sati, yā ca tassā satiyā pārisuddhi, sā upekkhāya katā, na aññena. Tasmā etaṃ ‘‘upekkhāsatipārisuddhi’’nti vuccati. Vibhaṅgepi vuttaṃ ‘‘ayaṃ sati imāya upekkhāya visadā hoti parisuddhā pariyodātā. Tena vuccati upekkhāsatipārisuddhī’’ti (vibha. 597). Yāya ca upekkhāya ettha satiyā pārisuddhi hoti, sā atthato tatramajjhattatātiveditabbā. Na kevalañcettha tāya satiyeva parisuddhā, apica kho sabbepi sampayuttadhammā, satisīsena pana desanā vuttā.

89. “舍念遍净”：是由舍所生的念之遍净。因为在此禅中，念是极其清净的；而彼念之清净，是由舍所作成，非由其他。是故，此（禅）被称为“舍念遍净”。《分别论》(Vibhaṅga)中亦说：“此念因舍而明净、遍净、皎洁。是故称为‘舍念遍净’。”而在此处，念之遍净是由何舍而有，彼（舍）在义上应知为“彼中中性”(tatramajjhattatā)。并且，在此不仅唯有念由彼（舍）而遍净，实则一切相应法亦皆遍净，然而是以念为首而说此教法。

Tattha kiñcāpi ayaṃ upekkhā heṭṭhāpi tīsu jhānesu vijjati. Yathā pana divā sūriyappabhābhibhavā sommabhāvena ca attano upakārakattena vā [Pg.163] sabhāgāya rattiyā alābhā divā vijjamānāpi candalekhā aparisuddhā hoti apariyodātā, evamayampi tatramajjhattupekkhācandalekhā vitakkādipaccanīkadhammatejābhibhavā sabhāgāya ca upekkhāvedanārattiyā appaṭilābhā vijjamānāpi paṭhamādijjhānabhedesu aparisuddhā hoti. Tassā ca aparisuddhāya divā aparisuddhacandalekhāya pabhā viya sahajātāpi satiādayo aparisuddhāva honti. Tasmā tesu ekampi ‘‘upekkhāsatipārisuddhi’’nti na vuttaṃ. Idha pana vitakkādipaccanīkadhammatejābhibhavābhāvā sabhāgāya ca upekkhāvedanārattiyā paṭilābhā ayaṃ tatramajjhattupekkhācandalekhā ativiya parisuddhā. Tassā parisuddhattā parisuddhacandalekhāya pabhā viya sahajātāpi satiādayo parisuddhā honti pariyodātā. Tasmā idameva ‘‘upekkhāsatipārisuddhi’’nti vuttanti veditabbaṃ.

于此，此舍虽亦存于下三禅中。然犹如白昼，因日光炽盛所夺，且未得能彰显其柔和与助益之性的同分之夜，故虽可见月影，却不清净、不明亮；同样地，此中舍性之月影，因被寻等敌对法之威力所压制，且未得同分之舍受之夜，故虽存于初禅等诸禅中，亦不清净。又因彼舍不清净，故如白昼不清净之月影的光芒，与之俱生的念等（诸法）亦不清净。是故，于彼诸禅中，无一被称为“舍念清净”。然于此（第四禅），因无寻等敌对法之威力的压制，且已得同分之舍受之夜，此中舍性之月影变得极为清净。因其清净，故如清净月影之光芒，与之俱生的念等（诸法）亦清净、明亮。是故，当知唯此（第四禅）被称为“舍念清净”。

Catutthanti gaṇanānupubbatā catutthaṃ. Idaṃ catutthaṃ samāpajjatītipi catutthaṃ. Yaṃ pana vuttaṃ ‘‘ekaṅgavippahīnaṃ duvaṅgasamannāgata’’nti, tattha somanassassa pahānavasena ekaṅgavippahīnatā veditabbā. Tañca pana somanassaṃ ekavīthiyaṃ purimajavanesuyeva pahīyati. Tenassa taṃ pahānaṅganti vuccati. Upekkhāvedanā cittassekaggatāti imesaṃ pana dvinnaṃ uppattivasena duvaṅgasamannāgatatā veditabbā. Sesaṃ paṭhamajjhāne vuttanayameva. Esa tāva catukkajjhāne nayo.

所谓“第四”，即计数次第上的第四。又因第四次证入此禅，故亦名“第四”。复次，如所说“离一分，具二分”，于此，当知由舍离喜受，故为离一分。而彼喜受，于一心路中，仅于前分诸速行中被舍离。因此，称其为此（第四禅）之舍分。复次，舍受与心一境性，当知由生起此二分，故为具二分。其余如初禅中所说之理。此即四禅法之理。

Pañcakajjhānakathā

五禅论

90. Pañcakajjhānaṃ pana nibbattentena paguṇapaṭhamajjhānato vuṭṭhāya ‘‘ayaṃ samāpatti āsannanīvaraṇapaccatthikā, vitakkassa oḷārikattā aṅgadubbalā’’ti ca tattha dosaṃ disvā dutiyajjhānaṃ santato manasikaritvā paṭhamajjhāne nikantiṃ pariyādāya dutiyādhigamāya yogo kātabbo. Athassa yadā paṭhamajjhānā vuṭṭhāya satassa sampajānassa jhānaṅgāni paccavekkhato vitakkamattaṃ oḷārikato upaṭṭhāti, vicārādayo santato. Tadāssa oḷārikaṅgappahānāya santaṅgapaṭilābhāya ca tadeva nimittaṃ ‘‘pathavī pathavī’’ti punappunaṃ manasikaroto vuttanayeneva dutiyajjhānaṃ uppajjati. Tassa vitakkamattameva pahānaṅgaṃ. Vicārādīni cattāri samannāgataṅgāni. Sesaṃ vuttappakārameva.

90. 再者，欲成就五法禅者，应从熟练的初禅出定，于初禅中见到过患，思惟：“此定有近敌，即诸盖；且因寻粗显，故诸支软弱。”之后，应作意第二禅为寂静，断除对初禅的喜爱，为证得第二禅而努力。其后，当他从初禅出定，具足念与正知，审察诸禅支时，唯寻显现为粗，伺等显现为寂静。彼时，为舍断粗支、获得寂静支，应对彼相反复作意“地、地”，第二禅即会如前述而生起。于彼（第二禅），唯寻是舍断支，伺等四支是具足支。其余如前已说。

Evamadhigate [Pg.164] pana tasmimpi vuttanayeneva pañcahākārehi ciṇṇavasinā hutvā paguṇadutiyajjhānato vuṭṭhāya ‘‘ayaṃ samāpatti āsannavitakkapaccatthikā, vicārassa oḷārikattā aṅgadubbalā’’ti ca tattha dosaṃ disvā tatiyaṃ jhānaṃ santato manasikaritvā dutiyajjhāne nikantiṃ pariyādāya tatiyādhigamāya yogo kātabbo. Athassa yadā dutiyajjhānato vuṭṭhāya satassa sampajānassa jhānaṅgāni paccavekkhato vicāramattaṃ oḷārikato upaṭṭhāti, pītiādīni santato. Tadāssa oḷārikaṅgappahānāya santaṅgapaṭilābhāya ca tadeva nimittaṃ ‘‘pathavī pathavī’’ti punappunaṃ manasikaroto vuttanayeneva tatiyaṃ jhānaṃ uppajjati. Tassa vicāramattameva pahānaṅgaṃ catukkanayassa dutiyajjhāne viya pītiādīni tīṇi samannāgataṅgāni. Sesaṃ vuttappakārameva.

再者，如是证得彼（第二禅）后，亦应如前述，以五种方式善巧娴熟，然后从熟练的第二禅出定，于第二禅中见到过患，思惟：“此定有近敌，即寻；且因伺粗显，故诸支软弱。”之后，应作意第三禅为寂静，断除对第二禅的喜爱，为证得第三禅而努力。其后，当他从第二禅出定，具足念与正知，审察诸禅支时，唯伺显现为粗，喜等显现为寂静。彼时，为舍断粗支、获得寂静支，应对彼相反复作意“地、地”，第三禅即会如前述而生起。于彼（第三禅），唯伺是舍断支。犹如四法门中的第二禅，喜等三支是具足支。其余如前已说。

Iti yaṃ catukkanaye dutiyaṃ, taṃ dvidhā bhinditvā pañcakanaye dutiyañceva tatiyañca hoti. Yāni ca tattha tatiyacatutthāni, tāni ca catutthapañcamāni honti. Paṭhamaṃ paṭhamamevāti.

如是，四法(catukkanaya)中的第二禅，若分为二，则在五法(pañcakanaya)中成为第二禅与第三禅。而彼处之第三禅与第四禅，则成为第四禅与第五禅。第一禅仍是第一禅。

Iti sādhujanapāmojjatthāya kate visuddhimagge

如是，在为令善人欢喜而作的《清净道论》中

Samādhibhāvanādhikāre

于定修习之部分

Pathavīkasiṇaniddeso nāma

名为地遍的解释

Catuttho paricchedo.

第四章。

5. Sesakasiṇaniddeso

5. 其余遍的解释

Āpokasiṇakathā

水遍之论

91. Idāni [Pg.165] pathavīkasiṇānantare āpokasiṇe vitthārakathā hoti. Yatheva hi pathavīkasiṇaṃ, evaṃ āpokasiṇampi bhāvetukāmena sukhanisinnena āpasmiṃ nimittaṃ gaṇhitabbaṃ, kate vā akate vāti sabbaṃ vitthāretabbaṃ. Yathā ca idha, evaṃ sabbattha. Ito parañhi ettakampi avatvā visesamattameva vakkhāma.

91. 现在，于地遍之后，为水遍作详细解说。诚然，欲修习水遍者，亦应如修习地遍般，安乐而坐，于水中取相；无论已作或未作等，一切皆应广说。如此处，亦复如是于一切处。此后，我等将不再说及此等细节，唯说其差别之处。

Idhāpi pubbekatādhikārassa puññavato akate āpasmiṃ pokkharaṇiyā vā taḷāke vā loṇiyaṃ vā samudde vā nimittaṃ uppajjati cūḷasivattherassa viya. Tassa kirāyasmato lābhasakkāraṃ pahāya vivittavāsaṃ vasissāmīti mahātitthe nāvamārūhitvā jambudīpaṃ gacchato antarā mahāsamuddaṃ olokayato tappaṭibhāgaṃ kasiṇanimittaṃ udapādi.

于此，对过去已行修行、具福德者，于未经整治的水中——如池塘、湖泊、咸水湖或大海——亦会生起相，犹如具寿小斯瓦(Cūḷasivatthera)一般。据说，彼具寿为舍弃利养与恭敬，意欲独住，当他于大渡口(Mahātittha)乘船前往瞻部洲时，于途中眺望大海洋面，与彼相应的遍相便生起了。

Akatādhikārena cattāro kasiṇadose pariharantena nīlapītalohitodātavaṇṇānamaññataravaṇṇaṃ āpaṃ agahetvā yaṃ pana bhūmiṃ asampattameva ākāse suddhavatthena gahitaṃ udakaṃ, aññaṃ vā tathārūpaṃ vippasannaṃ anāvilaṃ, tena pattaṃ vā kuṇḍikaṃ vā samatittikaṃ pūretvā vihārapaccante vuttappakāre paṭicchanne okāse ṭhapetvā sukhanisinnena na vaṇṇo paccavekkhitabbo. Na lakkhaṇaṃ manasi kātabbaṃ. Nissayasavaṇṇameva katvā ussadavasena paṇṇattidhamme cittaṃ ṭhapetvā ambu, udakaṃ, vāri, salilantiādīsu āponāmesu pākaṭanāmavaseneva ‘‘āpo āpo’’ti bhāvetabbaṃ.

未曾修行者，应避免四种遍过失，不应选取青、黄、赤、白等任何颜色的水，而应选取未触及地面、以净布于空中所接之水，或其余如是澄清无浊之水。用此水将钵或水瓶装满至与边缘齐平，放置于寺院边际如前所述之隐蔽处，安乐而坐后，不应观察其颜色，不应作意其特征。应将所依及其颜色作为一体，以（水界）强盛故，将心置于概念法上，在诸如“ambu”、“udaka”、“vāri”、“salila”等水的名称中，仅以其通用名称，默念“水、水”而修习。

Tassevaṃ bhāvayato anukkamena vuttanayeneva nimittadvayaṃ uppajjati. Idha pana uggahanimittaṃ calamānaṃ viya upaṭṭhāti, sace pheṇapupphuḷakamissaṃ udakaṃ hoti, tādisameva upaṭṭhāti, kasiṇadoso paññāyati. Paṭibhāganimittaṃ pana nipparipphandaṃ ākāse ṭhapitamaṇitālavaṇṭaṃ viya maṇimayādāsamaṇḍalamiva ca hutvā upaṭṭhāti. So tassa saha upaṭṭhāneneva [Pg.166] upacārajjhānaṃ, vuttanayeneva catukkapañcakajjhānāni ca pāpuṇātīti. Āpokasiṇaṃ.

彼如是修习者，二相(nimittadvayaṃ)以已说之法次第生起。于此，取相(uggahanimitta)显现如摇动貌；若水与泡沫(pheṇa)、水泡(pupphuḷaka)相杂，则（取相）亦如是显现，遍(kasiṇa)之过失得以了知。而似相(paṭibhāganimitta)则不动摇，犹如置于空中之宝制扇盘(maṇitālavaṇṭa)及宝制镜盘(maṇimayādāsamaṇḍala)而显现。彼于此（似相）生起之时，即证得近行定(upacārajjhāna)，并以已说之法证得第四禅与第五禅(catukkapañcakajjhānāni)。水遍竟。

Tejokasiṇakathā

火遍论

92. Tejokasiṇaṃ bhāvetukāmenāpi tejasmiṃ nimittaṃ gaṇhitabbaṃ. Tattha katādhikārassa puññavato akate nimittaṃ gaṇhantassa dīpasikhāya vā uddhane vā pattapacanaṭṭhāne vā davadāhe vā yattha katthaci aggijālaṃ olokentassa nimittaṃ uppajjati cittaguttattherassa viya. Tassa hāyasmato dhammassavanadivase uposathāgāraṃ paviṭṭhassa dīpasikhaṃ olokentasseva nimittaṃ uppajji.

92. 欲修习火遍(Tejokasiṇa)者，亦应于火中取相。于此，对已作功德、有福德者，于未制作（之火）中取相时，于灯焰(dīpasikhā)、或灶(uddhana)、或烧钵处(pattapacanaṭṭhāna)、或林火(davadāha)中，观看任何一处之火焰，相即生起，犹如质多崛多长老(Cittaguttatthera)一般。彼具寿(āyasmā)于闻法之日进入布萨堂(uposathāgāra)，仅观看灯焰，相即生起。

Itarena pana kātabbaṃ. Tatridaṃ karaṇavidhānaṃ, siniddhāni sāradārūni phāletvā sukkhāpetvā ghaṭikaṃ ghaṭikaṃ katvā patirūpaṃ rukkhamūlaṃ vā maṇḍapaṃ vā gantvā pattapacanākārena rāsiṃ katvā ālimpetvā kaṭasārake vā camme vā paṭe vā vidatthicaturaṅgulappamāṇaṃ chiddaṃ kātabbaṃ. Taṃ purato ṭhapetvā vuttanayeneva nisīditvā heṭṭhā tiṇakaṭṭhaṃ vā upari dhūmasikhaṃ vā amanasikaritvā vemajjhe ghanajālāya nimittaṃ gaṇhitabbaṃ, nīlanti vā pītanti vātiādivasena vaṇṇo na paccavekkhitabbo, uṇhattavasena lakkhaṇaṃ na manasi kātabbaṃ. Nissayasavaṇṇameva katvā ussadavasena paṇṇattidhamme cittaṃ ṭhapetvā pāvako, kaṇhavattanī, jātavedo, hutāsanotiādīsu aggināmesu pākaṭanāmavaseneva ‘‘tejo tejo’’ti bhāvetabbaṃ.

至于其他人，则应修习火遍。其制作方法如下：将有树脂的硬木劈开、晒干，然后切成小块，前往适合的树下或棚厂，堆成烧钵的形状后点燃。然后在草席、皮革或布上，开一个一张手(vidatthi)又四指大小的孔。将其置于面前，如前所述那样坐下，不作意下方的草木或上方的烟焰，于中间的密集火焰中取相。不应以“这是青色”或“这是黄色”等方式观察颜色，也不应以热的特性作意其特征。应将所依（即火）连同其颜色一并作为所缘，以火界强盛故，将心安住于名为“火”的概念法上，在“食者(pāvako)”、“黑行者(kaṇhavattanī)”、“生者知(jātavedo)”、“供食者(hutāsana)”等火的名称中，仅以其显著名称，如是念诵“火，火”来进行修习。

Tassevaṃ bhāvayato anukkamena vuttanayeneva nimittadvayaṃ uppajjati. Tattha uggahanimittaṃ jālaṃ chijjitvā chijjitvā patanasadisaṃ hutvā upaṭṭhāti. Akate gaṇhantassa pana kasiṇadoso paññāyati, alātakhaṇḍaṃ vā aṅgārapiṇḍo vā chārikā vā dhūmo vā upaṭṭhāti. Paṭibhāganimittaṃ niccalaṃ ākāse ṭhapitarattakambalakkhaṇḍaṃ viya suvaṇṇatālavaṇṭaṃ viya kañcanatthambho viya ca upaṭṭhāti. So tassa saha upaṭṭhāneneva upacārajjhānaṃ, vuttanayeneva catukkapañcakajjhānāni ca pāpuṇātīti. Tejokasiṇaṃ.

如是修习者，两种相会依前述方法次第生起。其中，取相(uggahanimitta)显现时，犹如火焰断断续续地散落。至于在未加准备的自然火中取相者，则会显现遍的过失，即显现为火把、炭块、灰烬或烟雾。似相(paṭibhāganimitta)则静止不动，犹如置于空中的一块红毛毯，又如一把金制多罗扇，或一根金柱般显现。当此相显现时，他即证得近行定(upacārajjhāna)，并依前述方法证得四法与五法诸禅。火遍竟。

Vāyokasiṇakathā

风遍论

93. Vāyokasiṇaṃ [Pg.167] bhāvetukāmenāpi vāyusmiṃ nimittaṃ gaṇhitabbaṃ. Tañca kho diṭṭhavasena vā phuṭṭhavasena vā. Vuttañhetaṃ aṭṭhakathāsu ‘‘vāyokasiṇaṃ uggaṇhanto vāyusmiṃ nimittaṃ gaṇhāti, ucchaggaṃ vā eritaṃ sameritaṃ upalakkheti, veḷaggaṃ vā…pe… rukkhaggaṃ vā kesaggaṃ vā eritaṃ sameritaṃ upalakkheti, kāyasmiṃ vā phuṭṭhaṃ upalakkhetī’’ti. Tasmā samasīsaṭṭhitaṃ ghanapattaṃ ucchuṃ vā veḷuṃ vā rukkhaṃ vā caturaṅgulappamāṇaṃ ghanakesassa purisassa sīsaṃ vā vātena pahariyamānaṃ disvā ‘‘ayaṃ vāto etasmiṃ ṭhāne paharatī’’ti satiṃ ṭhapetvā, yaṃ vā panassa vātapānantarikāya vā bhittichiddena vā pavisitvā vāto kāyappadesaṃ paharati, tattha satiṃ ṭhapetvā vātamālutaanilādīsu vāyunāmesu pākaṭanāmavaseneva ‘‘vāto vāto’’ti bhāvetabbaṃ. Idha uggahanimittavaḍḍhanato otāritamattassa pāyāsassa usumavaṭṭisadisaṃ calaṃ hutvā upaṭṭhāti. Paṭibhāganimittaṃ sannisinnaṃ hoti niccalaṃ. Sesaṃ vuttanayeneva veditabbanti. Vāyokasiṇaṃ.

93. 欲修习风遍者，亦应于风中取相。此相或由见，或由触而取。诚如诸义注中所说：“取风遍者，于风中取相，或辨识被吹动、遍吹动的甘蔗梢，或竹梢……乃至……或树梢，或发梢；或辨识触于身者。”是故，见到与头等高、枝叶繁茂的甘蔗、竹子或树木，或四指长、头发浓密之人的头，被风吹动时，应作意：“此风于此处吹动。”或有风从窗隙或墙孔吹入，触及其身之某一部位，亦应于彼处作意。于“vāta”、“māluta”、“anila”等风之名中，仅以其显著名“风、风”而修习。于此，取相动摇不定，犹如刚从灶上取下之乳粥的热气旋；似相则寂静不动。其余应如前述方法了知。风遍竟。

Nīlakasiṇakathā

青遍论

94. Tadanantaraṃ pana nīlakasiṇaṃ uggaṇhanto nīlakasmiṃ nimittaṃ gaṇhāti pupphasmiṃ vā vatthasmiṃ vā vaṇṇadhātuyā vāti vacanato katādhikārassa puññavato tāva tathārūpaṃ mālāgacchaṃ vā pūjāṭhānesu pupphasantharaṃ vā nīlavatthamaṇīnaṃ vā aññataraṃ disvāva nimittaṃ uppajjati. Itarena nīluppalagirikaṇṇikādīni pupphāni gahetvā yathā kesaraṃ vā vaṇṭaṃ vā na paññāyati, evaṃ caṅgoṭakaṃ vā karaṇḍapaṭalaṃ vā pattehiyeva samatittikaṃ pūretvā santharitabbaṃ. Nīlavaṇṇena vā vatthena bhaṇḍikaṃ bandhitvā pūretabbaṃ. Mukhavaṭṭiyaṃ vā assa bheritalamiva bandhitabbaṃ. Kaṃsanīlapalāsanīlaañjananīlānaṃ vā aññatarena dhātunā pathavīkasiṇe vuttanayena saṃhārimaṃ vā bhittiyaṃyeva vā kasiṇamaṇḍalaṃ katvā visabhāgavaṇṇena paricchinditabbaṃ. Tato pathavīkasiṇe vuttanayena ‘‘nīlaṃ nīla’’nti manasikāro pavattetabbo. Idhāpi uggahanimitte kasiṇadoso paññāyati, kesaradaṇḍakapattantarikādīni upaṭṭhahanti. Paṭibhāganimittaṃ kasiṇamaṇḍalato muñcitvā ākāse [Pg.168] maṇitālavaṇṭasadisaṃ upaṭṭhāti. Sesaṃ vuttanayeneva veditabbanti. Nīlakasiṇaṃ.

94. 其次，修习青遍者，于青色中取相，即于花、布或有色物中取相。已行前业、具福德者，一见到那样的花丛，或于供奉处所铺设的花，或于青布、青宝珠等其中之一，相即生起。其余的人，则应取青莲花、蝶豆花等花，以不见花蕊、花梗的方式，仅用花瓣将小篮或浅盘铺满至与边缘齐平。或用青布绑成一个包裹来填满它，或于其口缘如鼓面般绷紧。或用青铜、青叶、青黛等有色物之一，如地遍中所说之法，制作一个可移动的遍轮，或直接于墙上制作遍轮，并以不同颜色标出边界。其后，如地遍中所说之法，应作意“青、青”。于此，取相中亦会出现遍的过失，即花蕊、花梗、花瓣间的空隙等会显现。似相则脱离遍轮，于空中显现，犹如宝玉扇。其余的，当知皆如前说。青遍竟。

Pītakasiṇakathā

黄遍论

95. Pītakasiṇepi eseva nayo. Vuttañhetaṃ pītakasiṇaṃ uggaṇhanto pītakasmiṃ nimittaṃ gaṇhāti pupphasmiṃ vā vatthasmiṃ vā vaṇṇadhātuyā vāti. Tasmā idhāpi katādhikārassa puññavato tathārūpaṃ mālāgacchaṃ vā pupphasantharaṃ vā pītavatthadhātūnaṃ vā aññataraṃ disvāva nimittaṃ uppajjati cittaguttattherassa viya. Tassa kirāyasmato cittalapabbate pattaṅgapupphehi kataṃ āsanapūjaṃ passato saha dassaneneva āsanappamāṇaṃ nimittaṃ udapādi. Itarena kaṇikārapupphādinā vā pītavatthena vā dhātunā vā nīlakasiṇe vuttanayeneva kasiṇaṃ katvā ‘‘pītakaṃ pītaka’’nti manasikāro pavattetabbo. Sesaṃ tādisamevāti. Pītakasiṇaṃ.

95. 于黄遍亦是同样的方法。诚然，论中已说：“修习黄遍者，于黄色中取相，或于花中，或于衣中，或于有色物中。”是故，于此，已行业、具福者，一见如是之花丛或花铺，或黄衣、有色物等其中之一，即生起相，犹如心护(Cittagutta)长老。据说，彼具寿于吉达拉山(Cittalapabbata)见以翅花(pattaṅgapuppha)所作之座供时，仅以眼见，即生起与座等量之相。其他人则应以迦尼迦罗花(kaṇikāra)等，或以黄衣，或以有色物，依于青遍中所说之方法制作遍，并应生起“黄、黄”之作意。余者皆同。黄遍竟。

Lohitakasiṇakathā

赤遍论

96. Lohitakasiṇepi eseva nayo. Vuttañhetaṃ lohitakasiṇaṃ uggaṇhanto lohitakasmiṃ nimittaṃ gaṇhāti pupphasmiṃ vā vatthasmiṃ vā vaṇṇadhātuyā vāti. Tasmā idhāpi katādhikārassa puññavato tathārūpaṃ bandhujīvakādimālāgacchaṃ vā pupphasantharaṃ vā lohitakavatthamaṇidhātūnaṃ vā aññataraṃ disvāva nimittaṃ uppajjati. Itarena jayasumanabandhujīvakarattakoraṇḍakādipupphehi vā rattavatthena vā dhātunā vā nīlakasiṇe vuttanayeneva kasiṇaṃ katvā ‘‘lohitakaṃ lohitaka’’nti manasikāro pavattetabbo. Sesaṃ tādisamevāti. Lohitakasiṇaṃ.

96. 于赤遍亦是同样的方法。诚然，论中已说：“修习赤遍者，于红色中取相，或于花中，或于衣中，或于有色物中。”是故，于此，已行业、具福者，一见如是之昼时花(bandhujīvaka)等花丛或花铺，或红衣、红宝、有色物等其中之一，即生起相。其他人则应以胜红花(jayasumana)、昼时花(bandhujīvaka)、红珊瑚花(rattakoraṇḍaka)等花，或以红衣，或以有色物，依于青遍中所说之方法制作遍，并应生起“赤、赤”之作意。余者皆同。赤遍竟。

Odātakasiṇakathā

白遍论

97. Odātakasiṇepi odātakasiṇaṃ uggaṇhanto odātasmiṃ nimittaṃ gaṇhāti pupphasmiṃ vā vatthasmiṃ vā vaṇṇadhātuyā vāti vacanato katādhikārassa tāva puññavato tathārūpaṃ mālāgacchaṃ vā vassikasumanādipupphasantharaṃ vā kumudapadumarāsiṃ vā odātavatthadhātūnaṃ vā aññataraṃ disvāva nimittaṃ uppajjati, tipumaṇḍalarajatamaṇḍalacandamaṇḍalesupi uppajjatiyeva. Itarena [Pg.169] vuttappakārehi odātapupphehi vā odātavatthena vā dhātunā vā nīlakasiṇe vuttanayeneva kasiṇaṃ katvā ‘‘odātaṃ odāta’’nti manasikāro pavattetabbo. Sesaṃ tādisamevāti. Odātakasiṇaṃ.

97. 于白遍中亦然。如言：“修习白遍者，于白色中取相，或于花，或于布，或于色界。”是故，已作业、具福者，一见彼等花丛，或茉莉花(vassikasumanā)等花铺，或睡莲(kumuda)与白莲(paduma)之堆，或白色布与白色矿物等其中之一，相即生起。于铅盘(tipumaṇḍala)、银盘(rajatamaṇḍala)、月轮(candamaṇḍala)中亦得生起。其余人则应以前述之白花、白布或矿物，依青遍中所说之方法制作遍，并应生起作意：“白、白”。余者皆同。白遍竟。

Ālokakasiṇakathā

光明遍论

98. Ālokakasiṇe pana ālokakasiṇaṃ uggaṇhanto ālokasmiṃ nimittaṃ gaṇhāti bhittichidde vā tāḷacchidde vā vātapānantarikāya vāti vacanato katādhikārassa tāva puññavato yaṃ bhittichiddādīnaṃ aññatarena sūriyāloko vā candāloko vā pavisitvā bhittiyaṃ vā bhūmiyaṃ vā maṇḍalaṃ samuṭṭhāpeti, ghanapaṇṇarukkhasākhantarena vā ghanasākhāmaṇḍapantarena vā nikkhamitvā bhūmiyameva maṇḍalaṃ samuṭṭhāpeti, taṃ disvāva nimittaṃ uppajjati. Itarenāpi tadeva vuttappakāramobhāsamaṇḍalaṃ ‘‘obhāso obhāso’’ti vā ‘‘āloko āloko’’ti vā bhāvetabbaṃ. Tathā asakkontena ghaṭe dīpaṃ jāletvā ghaṭamukhaṃ pidahitvā ghaṭe chiddaṃ katvā bhittimukhaṃ ṭhapetabbaṃ. Tena chiddena dīpāloko nikkhamitvā bhittiyaṃ maṇḍalaṃ karoti, taṃ āloko ālokoti bhāvetabbaṃ. Idamitarehi ciraṭṭhitikaṃ hoti. Idha uggahanimittaṃ bhittiyaṃ vā bhūmiyaṃ vā uṭṭhitamaṇḍalasadisameva hoti. Paṭibhāganimittaṃ ghanavippasannaālokapuñjasadisaṃ. Sesaṃ tādisamevāti. Ālokakasiṇaṃ.

98. 于光明遍中，修习光明遍者，如言：“于墙缝，或钥匙孔(tāḷacchidda)，或窗隙(vātapāna)中取光明相。”是故，已作业、具福者，当日光或月光通过墙缝等其中之一射入，于墙上或地上形成光轮；或光线穿过密叶树的枝隙，或穿过密枝凉棚的间隙，仅于地上形成光轮，一见此光轮，相即生起。其余人亦应就彼所说之光轮，修习“光辉、光辉”或“光明、光明”。若如是尚不能者，则应于罐中燃灯，盖住罐口，于罐上开一孔，将此罐朝向墙壁放置。灯光由此孔射出，于墙上形成光轮，应就此光轮修习“光明、光明”。此法比其他（日光、月光）更为持久。于此，取相(uggahanimitta)与于墙上或地上生起的光轮相同。似相(paṭibhāganimitta)则如一团密集而明净之光。余者皆同。光明遍竟。

Paricchinnākāsakasiṇakathā

限定虚空遍论

99. Paricchinnākāsakasiṇepi ākāsakasiṇaṃ uggaṇhanto ākāsasmiṃ nimittaṃ gaṇhāti bhittichidde vā tāḷacchidde vā vātapānantarikāya vāti vacanato katādhikārassa tāva puññavato bhittichiddādīsu aññataraṃ disvāva nimittaṃ uppajjati. Itarena succhannamaṇḍape vā cammakaṭasārakādīnaṃ vā aññatarasmiṃ vidatthicaturaṅgulappamāṇaṃ chiddaṃ katvā tadeva vā bhittichiddādibhedaṃ chiddaṃ ‘‘ākāso ākāso’’ti bhāvetabbaṃ. Idha uggahanimittaṃ saddhiṃ bhittipariyantādīhi chiddasadisameva hoti, vaḍḍhiyamānampi na vaḍḍhati. Paṭibhāganimittamākāsamaṇḍalameva hutvā upaṭṭhāti, vaḍḍhiyamānañca vaḍḍhati. Sesaṃ pathavīkasiṇe vuttanayeneva veditabbanti. Paricchinnākāsakasiṇaṃ.

99. 于限定虚空遍(paricchinnākāsakasiṇa)中，亦如是说：“修习虚空遍者，于墙隙、钥孔或窗牖间隙中取虚空相。”是故，已作业、具福德者，仅见墙隙等其中之一，相即生起。其余之人，则应于善覆之茅棚中，或于皮革、草席等物上，造一张手四指量之孔，或即于墙隙等种种孔隙，作意“虚空、虚空”而修习。于此，取相(uggahanimitta)与孔隙相同，并带有墙壁边缘等，虽令增长，亦不增大。似相(paṭibhāganimitta)则仅作为虚空轮而显现，若令增长，则能增大。其余部分，当知如地遍中所说之理。限定虚空遍竟。

Iti [Pg.170] kasiṇāni dasabalo,Dasa yāni avoca sabbadhammadaso;

Rūpāvacaramhi catukkapañcakajjhānahetūni.

如是，见一切法之十力者，已说十种遍，其为色界四禅与五禅之因。

Evaṃ tāni ca tesañca,Bhāvanānayamimaṃ viditvāna;

Tesveva ayaṃ bhiyyo,Pakiṇṇakakathāpi viññeyyā.

如是了知彼等诸遍与此修习方法后，于彼等遍中，亦应更知此《杂论》。

Pakiṇṇakakathā

杂论

100. Imesu hi pathavīkasiṇavasena ekopi hutvā bahudhā hotītiādibhāvo, ākāse vā udake vā pathaviṃ nimminitvā padasā gamanaṃ, ṭhānanisajjādikappanaṃ vā, parittaappamāṇanayena abhibhāyatanapaṭilābhoti evamādīni ijjhanti.

100. 于此等诸遍中，依地遍之力，可成就“一身变多身”等事、于空中或水中化作大地而以足行走、安住行住坐卧等威仪、以小与无量之理获得胜处(abhibhāyatana)等，如是种种皆能成就。

Āpokasiṇavasena pathaviyaṃ ummujjananimmujjanaṃ, udakavuṭṭhisamuppādanaṃ, nadīsamuddādinimmānaṃ, pathavīpabbatapāsādādīnaṃ kampananti evamādīni ijjhanti.

依水遍之力，可于地中潜入与浮出、降下雨水、化作江河海洋等、震动大地、山岳、宫殿等，如是种种皆能成就。

Tejokasiṇavasena dhūmāyanā, pajjalanā, aṅgāravuṭṭhisamuppādanaṃ, tejasā tejopariyādānaṃ, yadeva so icchati tassa ḍahanasamatthatā, dibbena cakkhunā rūpadassanatthāya ālokakaraṇaṃ, parinibbānasamaye tejodhātuyā sarīrajjhāpananti evamādīni ijjhanti.

依火遍之力，可放出烟、燃起火焰、降下炭雨、以自身火光压制他人火光、能焚烧任何意欲之物、为以天眼见色而作光明、于般涅槃时以火界焚烧身体等，如是种种皆能成就。

Vāyokasiṇavasena vāyugatigamanaṃ, vātavuṭṭhisamuppādananti evamādīni ijjhanti.

以风遍(vāyokasiṇa)之力，能疾行如风、兴起强风等，此等皆能成就。

Nīlakasiṇavasena nīlarūpanimmānaṃ, andhakārakaraṇaṃ, suvaṇṇadubbaṇṇanayena abhibhāyatanapaṭilābho, subhavimokkhādhigamoti evamādīni ijjhanti.

以青遍(nīlakasiṇa)之力，能造作青色、制造黑暗、以美色与劣色之法获得胜处(abhibhāyatana)、证得净解脱(subhavimokkha)等，此等皆能成就。

Pītakasiṇavasena pītakarūpanimmānaṃ, suvaṇṇanti adhimuccanā, vuttanayeneva abhibhāyatanapaṭilābho, subhavimokkhādhigamo cāti evamādīni ijjhanti.

以黄遍(pītakasiṇa)之力，能造作黄色、决意成金、并如前述之法获得胜处、证得净解脱等，此等皆能成就。

Lohitakasiṇavasena lohitakarūpanimmānaṃ, vuttanayeneva abhibhāyatanapaṭilābho, subhavimokkhādhigamoti evamādīni ijjhanti.

以赤遍(lohitakasiṇa)之力，能造作赤色、并如前述之法获得胜处、证得净解脱等，此等皆能成就。

Odātakasiṇavasena [Pg.171] odātarūpanimmānaṃ, thinamiddhassa dūrabhāvakaraṇaṃ, andhakāravidhamanaṃ, dibbena cakkhunā rūpadassanatthāya ālokakaraṇanti evamādīni ijjhanti.

以白遍(odātakasiṇa)之力，能造作白色、远离昏沉睡眠(thinamiddha)、驱散黑暗、为以天眼(dibbacakkhu)见色而造作光明等，此等皆能成就。

Ālokakasiṇavasena sappabhārūpanimmānaṃ, thinamiddhassa dūrabhāvakaraṇaṃ, andhakāravidhamanaṃ, dibbena cakkhunā rūpadassanatthaṃ ālokakaraṇanti evamādīni ijjhanti.

以光明遍(ālokakasiṇa)之力，能造作有光之色、远离昏沉睡眠、驱散黑暗、为以天眼见色而造作光明等，此等皆能成就。

Ākāsakasiṇavasena paṭicchannānaṃ vivaṭakaraṇaṃ, antopathavīpabbatādīsupi ākāsaṃ nimminitvā iriyāpathakappanaṃ, tirokuḍḍādīsu asajjamānagamananti evamādīni ijjhanti.

以空遍(ākāsakasiṇa)之力，能开启被遮蔽处、于地中或山中等处化作虚空而安立威仪、穿墙透壁无碍而行等，此等皆能成就。

Sabbāneva uddhaṃ adho tiriyaṃ advayaṃ appamāṇanti imaṃ pabhedaṃ labhanti. Vuttañhetaṃ ‘‘pathavīkasiṇameko sañjānāti. Uddhamadhotiriyaṃ advayamappamāṇa’’ntiādi.

所有遍(kasiṇa)皆可获得此区别：即向上、向下、横向、无二、无量。诚然，此乃所说：“有人遍知地遍，向上、向下、横向，无二、无量。”等。

Tattha uddhanti uparigaganatalābhimukhaṃ. Adhoti heṭṭhābhūmitalābhimukhaṃ. Tiriyanti khettamaṇḍalamiva samantā paricchinditaṃ. Ekacco hi uddhameva kasiṇaṃ vaḍḍheti, ekacco adho, ekacco samantato. Tena tena vā kāraṇena evaṃ pasāreti. Ālokamiva dibbacakkhunā rūpadassanakāmo. Tena vuttaṃ uddhamadhotiriyanti. Advayanti idaṃ pana ekassa aññabhāvānupagamanatthaṃ vuttaṃ. Yathā hi udakaṃ paviṭṭhassa sabbadisāsu udakameva hoti, na aññaṃ, evameva pathavīkasiṇaṃ pathavīkasiṇameva hoti, natthi tassa añño kasiṇasambhedoti. Eseva nayo sabbattha. Appamāṇanti idaṃ tassa pharaṇaappamāṇavasena vuttaṃ. Tañhi cetasā pharanto sakalameva pharati. Na ayamassa ādi idaṃ majjhanti pamāṇaṃ gaṇhātīti.

在此，“上”是指朝向上方的天空；“下”是指朝向下方的地面；“横”是指如田地般四周被限定的。诚然，有的禅修者只向上扩展遍处，有的只向下，有的则向四周。或因种种原因而如此扩展，犹如欲以天眼见色者扩展光明一般。因此说“上、下、横”。而“无二”此言，是为了表示某一（种）遍处不会变成其他（种）遍处而说。犹如入水者，于一切方向只有水，别无他物；同样地，地遍就是地遍，没有其他遍的混杂。此理于一切（遍处）皆然。“无量”此言，是依其遍满的无量性而说。诚然，以心遍满它时，即遍满其全部，不作“这是它的开始，这是中间”这样的衡量。

101. Ye ca te sattā kammāvaraṇena vā samannāgatā kilesāvaraṇena vā samannāgatā vipākāvaraṇena vā samannāgatā asaddhā acchandikā duppaññā abhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattanti vuttā, tesamekassāpekakasiṇepi bhāvanā na ijjhati. Tattha kammāvaraṇena samannāgatāti ānantariyakammasamaṅgino. Kilesāvaraṇena samannāgatāti niyatamicchādiṭṭhikā ceva ubhatobyañjanakapaṇḍakā ca. Vipākāvaraṇena samannāgatāti ahetukadvihetukapaṭisandhikā. Asaddhāti buddhādīsu saddhāvirahitā. Acchandikāti apaccanīkapaṭipadāyaṃ chandavirahitā[Pg.172]. Duppaññāti lokiyalokuttarasammādiṭṭhiyā virahitā. Abhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattanti kusalesu dhammesu niyāmasaṅkhātaṃ sammattasaṅkhātañca ariyamaggaṃ okkamituṃ abhabbāti attho. Na kevalañca kasiṇeyeva, aññesupi kammaṭṭhānesu etesamekassapi bhāvanā na ijjhati. Tasmā vigatavipākāvaraṇenapi kulaputtena kammāvaraṇañca kilesāvaraṇañca ārakā parivajjetvā saddhammassavanasappurisūpanissayādīhi saddhañca chandañca paññañca vaḍḍhetvā kammaṭṭhānānuyoge yogo karaṇīyoti.

101. 再者，那些被称为“或具足业障，或具足烦恼障，或具足异熟障，无信，无欲，劣慧，于诸善法中不堪能入于正性决定”的众生，他们之中，即使一人修习任何一种遍处，也不能成就。于此，“具足业障”者，是具足无间业者。“具足烦恼障”者，是定邪见者及两性黄门。“具足异熟障”者，是无因结生者及二因结生者。“无信”者，是于佛陀等无信者。“无欲”者，是于随顺道之行无欲者。“劣慧”者，是无世间与出世间正见者。“于诸善法中不堪能入于正性决定”者，其义为：不堪能入于诸善法中被称为“决定”与“正性”的圣道。不仅于遍处，于其他业处，他们之中任何一人修习也不能成就。是故，已离异熟障的良家子，亦应远离业障与烦恼障，通过听闻正法、亲近善士等方式增长信、欲与慧，并应于业处的修习中努力精进。

Iti sādhujanapāmojjatthāya kate visuddhimagge

如是为令善人欢喜而作之《清净道论》

Samādhibhāvanādhikāre

定修习篇

Sesakasiṇaniddeso nāma

名为“余遍处之解释”

Pañcamo paricchedo.

第五章

6. Asubhakammaṭṭhānaniddeso

6. 不净业处之解释

Uddhumātakādipadatthavaṇṇanā

肿胀相等词义之释义

102. Kasiṇānantaramuddiṭṭhesu [Pg.173] pana uddhumātakaṃ, vinīlakaṃ, vipubbakaṃ, vicchiddakaṃ, vikkhāyitakaṃ, vikkhittakaṃ, hatavikkhittakaṃ, lohitakaṃ, puḷavakaṃ, aṭṭhikanti dasasu aviññāṇakāsubhesu bhastā viya vāyunā uddhaṃ jīvitapariyādānā yathānukkamaṃ samuggatena sūnabhāvena uddhumātattā uddhumātaṃ, uddhumātameva uddhumātakaṃ. Paṭikkūlattā vā kucchitaṃ uddhumātanti uddhumātakaṃ. Tathārūpassa chavasarīrassetaṃ adhivacanaṃ.

102. 再者，于诸遍之后所说之肿胀相(uddhumātaka)、青瘀相(vinīlaka)、脓烂相(vipubbaka)、断坏相(vicchiddaka)、食残相(vikkhāyitaka)、散乱相(vikkhittaka)、斩斫散乱相(hatavikkhittaka)、血涂相(lohitaka)、虫聚相(puḷavaka)、骸骨相(aṭṭhika)这十种无识不净中：如皮囊充满风，于命终之后，身体次第生起肿相而膨胀，故名“肿胀”(uddhumāta)。肿胀即是肿胀相。又或因其可厌，是为“可厌的肿胀物”，故名肿胀相。此为此类尸身之增语。

Vinīlaṃ vuccati viparibhinnanīlavaṇṇaṃ, vinīlameva vinīlakaṃ. Paṭikkūlattā vā kucchitaṃ vinīlanti vinīlakaṃ. Maṃsussadaṭṭhānesu rattavaṇṇassa pubbasannicayaṭṭhānesu setavaṇṇassa yebhuyyena ca nīlavaṇṇassa nīlaṭṭhāne nīlasāṭakapārutasseva chavasarīrassetamadhivacanaṃ.

颜色变异为青黑色的（尸身），称为“青瘀”(vinīla)。青瘀即是青瘀相。又或因其可厌，是为“可厌的青瘀物”，故名青瘀相。此是用于形容尸身的增语：其肉厚之处呈红色，脓聚之处呈白色，而大部分呈青黑色，犹如在青黑之处覆盖了青黑色的布。

Paribhinnaṭṭhānesu vissandamānaṃ pubbaṃ vipubbaṃ, vipubbameva vipubbakaṃ. Paṭikkūlattā vā kucchitaṃ vipubbanti vipubbakaṃ. Tathārūpassa chavasarīrassetamadhivacanaṃ.

于破裂处流脓的（尸身），称为“脓烂”(vipubba)。脓烂即是脓烂相。又或因其可厌，是为“可厌的脓烂物”，故名脓烂相。此为此类尸身之增语。

Vicchiddaṃ vuccati dvidhā chindanena apadhāritaṃ, vicchiddameva vicchiddakaṃ. Paṭikkūlattā vā kucchitaṃ vicchiddanti vicchiddakaṃ. Vemajjhe chinnassa chavasarīrassetamadhivacanaṃ.

被切成两段的（尸身），称为“断坏”(vicchidda)。断坏即是断坏相。又或因其可厌，是为“可厌的断坏物”，故名断坏相。此是从中间被斩断的尸身之增语。

Ito ca etto ca vividhākārena soṇasiṅgālādīhi khāditanti vikkhāyitaṃ, vikkhāyitameva vikkhāyitakaṃ. Paṭikkūlattā vā kucchitaṃ vikkhāyitanti vikkhāyitakaṃ. Tathārūpassa chavasarīrassetamadhivacanaṃ.

被犬、豺等从这里、那里以各种方式啃食，故名“食残”(vikkhāyita)。食残即是食残相。又或因其可厌，是为“可厌的食残物”，故名食残相。此为此类尸身之增语。

Vividhaṃ khittaṃ vikkhittaṃ, vikkhittameva vikkhittakaṃ. Paṭikkūlattā vā kucchitaṃ vikkhittanti vikkhittakaṃ. Aññena hatthaṃ aññena pādaṃ aññena sīsanti evaṃ tato tato khittassa chavasarīrassetamadhivacanaṃ.

被抛散于各处，称为“散乱”(vikkhitta)。散乱即是散乱相。又或因其可厌，是为“可厌的散乱物”，故名散乱相。此是用于形容尸身的增语：其手在一处，足在另一处，头又在另一处，像这样被抛散于各处。

Hatañca taṃ purimanayeneva vikkhittakañcāti hatavikkhittakaṃ. Kākapadākārena aṅgapaccaṅgesu satthena hanitvā vuttanayena vikkhittassa chavasarīrassetamadhivacanaṃ.

彼（尸）被杀害，且如前述之法被散弃，故名斩斫散乱（hatavikkhittaka）。此乃以武器于（尸身）诸支节，如乌鸦足迹般斩斫后，复如前述之法散弃之尸身的异名。

Lohitaṃ [Pg.174] kirati vikkhipati ito cito ca paggharatīti lohitakaṃ. Paggharitalohitamakkhitassa chavasarīrassetamadhivacanaṃ.

（彼尸）抛洒、散布血液，且处处流淌，故名血涂（lohitaka）。此乃为流出之血所涂抹之尸身的异名。

Puḷavā vuccanti kimayo, puḷave kiratīti puḷavakaṃ. Kimiparipuṇṇassa chavasarīrassetamadhivacanaṃ.

蛆虫（kimayo）被称为“puḷavā”。（彼尸）散布蛆虫，故名虫聚（puḷavaka）。此乃遍满蛆虫之尸身的异名。

Aṭṭhiyeva aṭṭhikaṃ. Paṭikkūlattā vā kucchitaṃ aṭṭhīti aṭṭhikaṃ. Aṭṭhisaṅkhalikāyapi ekaṭṭhikassapetamadhivacanaṃ. Imāni ca pana uddhumātakādīni nissāya uppannanimittānampi nimittesu paṭiladdhajjhānānampetāneva nāmāni.

骨（aṭṭhi）即是骨相（aṭṭhika）。或因其可厌，故称可厌之骨为骨相。此亦为骨锁（aṭṭhisaṅkhalikā）及单骨（ekaṭṭhika）之异名。再者，于此等膨胀（uddhumātaka）等（不净相），缘之而生起的（取）相，以及于诸相中所得的禅那，亦用此等（不净相）之名。

Uddhumātakakammaṭṭhānaṃ

膨胀业处

103. Tattha uddhumātakasarīre uddhumātakanimittaṃ uppādetvā uddhumātakasaṅkhātaṃ jhānaṃ bhāvetukāmena yoginā pathavīkasiṇe vuttanayeneva vuttappakāraṃ ācariyaṃ upasaṅkamitvā kammaṭṭhānaṃ uggahetabbaṃ. Tenassa kammaṭṭhānaṃ kathentena asubhanimittatthāya gamanavidhānaṃ, samantā nimittupalakkhaṇaṃ, ekādasavidhena nimittaggāho, gatāgatamaggapaccavekkhaṇanti evaṃ appanāvidhānapariyosānaṃ sabbaṃ kathetabbaṃ. Tenāpi sabbaṃ sādhukaṃ uggahetvā pubbe vuttappakāraṃ senāsanaṃ upagantvā uddhumātakanimittaṃ pariyesantena vihātabbaṃ.

103. 于此（十不净中），欲于膨胀尸上生起膨胀相，修习名为膨胀禅的瑜伽行者，应如地遍（pathavīkasiṇa）中所说之法，亲近（具足）前述德相的阿阇黎，善学业处。彼阿阇黎为说业处时，应宣说：为取不净相的行往之法、周遍观察（取）相、以十一法取相、省察往来之道，如是乃至究竟安止（appanā）之法，应全部讲说。彼（瑜伽行者）亦应善学一切，如前所述，前往住处，寻求膨胀相而住。

104. Evaṃ viharantena ca asukasmiṃ nāma gāmadvāre vā aṭavimukhe vā panthe vā pabbatapāde vā rukkhamūle vā susāne vā uddhumātakasarīraṃ nikkhittanti kathentānaṃ vacanaṃ sutvāpi na tāvadeva atitthena pakkhandantena viya gantabbaṃ. Kasmā? Asubhaṃ hi nāmetaṃ vāḷamigādhiṭṭhitampi amanussādhiṭṭhitampi hoti. Tatrassa jīvitantarāyopi siyā. Gamanamaggo vā panettha gāmadvārena vā nahānatitthena vā kedārakoṭiyā vā hoti. Tattha visabhāgarūpaṃ āpāthamāgacchati, tadeva vā sarīraṃ visabhāgaṃ hoti. Purisassa hi itthisarīraṃ itthiyā ca purisasarīraṃ visabhāgaṃ, tadetaṃ adhunāmataṃ subhatopi upaṭṭhāti, tenassa brahmacariyantarāyopi siyā. Sace pana ‘‘nayidaṃ mādisassa bhāriya’’nti attānaṃ takkayati, evaṃ takkayamānena gantabbaṃ.

104. 如是安住的行者，即使听闻有人说在某某村口、林口、路上、山脚、树下或坟场，有被丢弃的肿胀尸，也不应如仓促奔向非渡口者般即刻前往。为何？因为这所谓的不净相，可能为猛兽所占据，也可能为非人所占据，在那里他可能会有生命危险。再者，前往那里的道路，可能会经过村口、沐浴场或田埂，在那里可能会遇到不适宜的异性形色；或者那尸身本身就是不适宜的。诚然，对男性而言，女性的尸身是不适宜的；对女性而言，男性的尸身也是不适宜的。那刚死不久的尸体，也可能显现为清净相，因此他可能会有梵行之难。然而，如果他思量自己：“此事于我辈非为重负”，如此思量后，则可以前往。

105. Gacchantena [Pg.175] ca saṅghattherassa vā aññatarassa vā abhiññātassa bhikkhuno kathetvā gantabbaṃ. Kasmā? Sace hissa susāne amanussasīhabyagghādīnaṃ rūpasaddādianiṭṭhārammaṇābhibhūtassa aṅgapaccaṅgāni vā pavedhenti, bhuttaṃ vā na parisaṇṭhāti, añño vā ābādho hoti. Athassa so vihāre pattacīvaraṃ surakkhitaṃ karissati. Dahare vā sāmaṇere vā pahiṇitvā taṃ bhikkhuṃ paṭijaggissati. Apica susānaṃ nāma nirāsaṅkaṭṭhānanti maññamānā katakammāpi akatakammāpi corā samosaranti. Te manussehi anubaddhā bhikkhussa samīpe bhaṇḍakaṃ chaḍḍetvāpi palāyanti. Manussā ‘‘sahoḍḍhaṃ coraṃ addasāmā’’ti bhikkhuṃ gahetvā viheṭhenti. Athassa so ‘‘mā imaṃ viheṭhayittha, mamāyaṃ kathetvā iminā nāma kammena gato’’ti te manusse saññāpetvā sotthibhāvaṃ karissati. Ayaṃ ānisaṃso kathetvā gamane. Tasmā vuttappakārassa bhikkhuno kathetvā asubhanimittadassane sañjātābhilāsena yathānāma khattiyo abhisekaṭṭhānaṃ, yajamāno yaññasālaṃ, adhano vā pana nidhiṭṭhānaṃ pītisomanassajāto gacchati, evaṃ pītisomanassaṃ uppādetvā aṭṭhakathāsu vuttena vidhinā gantabbaṃ. Vuttañhetaṃ –

105. 前往时，应告知僧团长老或另一位知名的比丘。为何？因为，假若他在坟场中，被非人、狮子、老虎等的不悦意色、声等所压倒，以致肢体颤抖，或所食不消化，或生起其他疾病。那么，那位（被告知的）比丘就会在寺院里妥善守护他（修行者）的衣钵，或者派遣年轻比丘或沙弥去照料那位比丘。再者，盗贼们认为坟场是无所顾忌之处，无论是已作案者还是未作案者，都会聚集于此。当他们被人们追赶时，可能会将赃物丢弃在比丘附近而逃跑。人们就会想：“我们连同赃物抓到盗贼了！”，从而捉住比丘并加以折磨。此时，那位（被告知的）比丘就能让那些人明白：“请不要折磨这位比丘，他已告知于我，为某某事务而前往。”从而使他（修行者）平安无事。这便是在告知后前往的利益。因此，为了得见不净相而生起意欲的比丘，在告知如前所述的比丘后，应当生起欢喜与喜悦，如同刹帝利前往灌顶处，祭主前往祭祀堂，或贫者前往藏宝处一般，并依照诸义注中所说的方法前往。此乃所说：

‘‘Uddhumātakaṃ asubhanimittaṃ uggaṇhanto eko adutiyo gacchati upaṭṭhitāya satiyā asammuṭṭhāya antogatehi indriyehi abahigatena mānasena gatāgatamaggaṃ paccavekkhamāno. Yasmiṃ padese uddhumātakaṃ asubhanimittaṃ nikkhittaṃ hoti, tasmiṃ padese pāsāṇaṃ vā vammikaṃ vā rukkhaṃ vā gacchaṃ vā lataṃ vā sanimittaṃ karoti, sārammaṇaṃ karoti. Sanimittaṃ katvā sārammaṇaṃ katvā uddhumātakaṃ asubhanimittaṃ sabhāvabhāvato upalakkheti, vaṇṇatopi liṅgatopi saṇṭhānatopi disatopi okāsatopi paricchedatopi sandhito vivarato ninnato thalato samantato. So taṃ nimittaṃ suggahitaṃ karoti, sūpadhāritaṃ upadhāreti, suvavatthitaṃ vavatthapeti. So taṃ nimittaṃ suggahitaṃ katvā sūpadhāritaṃ upadhāretvā suvavatthitaṃ vavatthapetvā eko adutiyo gacchati upaṭṭhitāya satiyā [Pg.176] asammuṭṭhāya antogatehi indriyehi abahigatena mānasena gatāgatamaggaṃ paccavekkhamāno. So caṅkamantopi tabbhāgiyaññeva caṅkamaṃ adhiṭṭhāti. Nisīdantopi tabbhāgiyaññeva āsanaṃ paññapeti.

“欲取肿胀不净相者，独自无伴而行，具足现前之念，无有忘失，诸根内行，心不外向，省察来去之路。于放置肿胀不净相之处，于该处以岩石、或蚁丘、或树木、或灌木、或藤蔓作标记，作所缘。作标记、作所缘后，从自性状态观察肿胀不净相，即从颜色、从相、从形状、从方、从处、从界限、从关节、从孔隙、从低处、从高处、从周围。彼善取其相，善忆持之，善确立之。彼善取其相、善忆持之、善确立之已，独自无伴而行，具足现前之念，无有忘失，诸根内行，心不外向，省察来去之路。彼经行时，亦只安住于那相应的经行处；坐时，亦只设置那相应的座位。”

‘‘Samantā nimittupalakkhaṇā kimatthiyā kimānisaṃsāti? Samantā nimittupalakkhaṇā asammohatthā asammohānisaṃsā. Ekādasavidhena nimittaggāho kimatthiyo kimānisaṃsoti? Ekādasavidhena nimittaggāho upanibandhanattho upanibandhanānisaṃso. Gatāgatamaggapaccavekkhaṇā kimatthiyā kimānisaṃsāti? Gatāgatamaggapaccavekkhaṇā vīthisampaṭipādanatthā vīthisampaṭipādanānisaṃsā.

“‘于周围观察标记，有何目的？有何功德？’‘于周围观察标记，是为了不迷惑，其功德为不迷惑。’‘以十一种方式取相，有何目的？有何功德？’‘以十一种方式取相，是为了系缚，其功德为系缚。’‘省察来去之路，有何目的？有何功德？’‘省察来去之路，是为了令行道成就，其功德为令行道成就。’”

‘‘So ānisaṃsadassāvī ratanasaññī hutvā cittīkāraṃ upaṭṭhapetvā sampiyāyamāno tasmiṃ ārammaṇe cittaṃ upanibandhati ‘addhā imāya paṭipadāya jarāmaraṇamhā parimuccissāmī’ti. So vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Tassādhigataṃ hoti rūpāvacaraṃ paṭhamaṃ jhānaṃ dibbo ca vihāro bhāvanāmayañca puññakiriyavatthu’’nti.

他见到功德，作珍宝想，生起恭敬心，喜爱于彼所缘，将心系于：“我必将依此行道从老死中解脱。”他远离诸欲……乃至……证得初禅而住。他已证得色界初禅、天住，以及修所成福业事。

106. Tasmā yo cittasaññattatthāya sivathikadassanaṃ gacchati, so ghaṇḍiṃ paharitvā gaṇaṃ sannipātetvāpi gacchatu. Kammaṭṭhānasīsena pana gacchantena ekakena adutiyena mūlakammaṭṭhānaṃ avissajjetvā taṃ manasikaronteneva susāne soṇādiparissayavinodanatthaṃ kattaradaṇḍaṃ vā yaṭṭhiṃ vā gahetvā, sūpaṭṭhita bhāvasampādanena asammuṭṭhaṃ satiṃ katvā, manacchaṭṭhānañca indriyānaṃ antogatabhāvasampādanato abahigatamanena hutvā gantabbaṃ.

106. 因此，若有人为调练其心而前往冢间观看，他可以敲击犍椎，集合僧众后前往。但若以业处为首要而前往者，则应独自一人，无有同伴，不舍弃根本业处，并持续作意于它；为了在冢间驱离犬等危险，可手持拐杖或木杖；应令念善住而不忘失，收摄以意为第六的诸根于内，心不外驰而前往。

Vihārato nikkhamanteneva asukadisāya asukadvārena nikkhantomhīti dvāraṃ sallakkhetabbaṃ. Tato yena maggena gacchati, so maggo vavatthapetabbo, ayaṃ maggo pācinadisābhimukho vā gacchati, pacchimauttaradakkhiṇadisābhimukho vā vidisābhimukhovāti. Imasmiṃ pana ṭhāne vāmato gacchati, imasmiṃ ṭhāne dakkhiṇato, imasmiṃ cassa ṭhāne pāsāṇo[Pg.177], imasmiṃ vammiko, imasmiṃ rukkho, imasmiṃ gaccho, imasmiṃ latāti. Evaṃ gamanamaggaṃ vavatthapentena nimittaṭṭhānaṃ gantabbaṃ. No ca kho paṭivātaṃ. Paṭivātaṃ gacchantassa hi kuṇapagandho ghānaṃ paharitvā matthaluṅgaṃ vā saṅkhobheyya, āhāraṃ vā chaḍḍāpeyya, vippaṭisāraṃ vā janeyya ‘‘īdisaṃ nāma kuṇapaṭṭhānaṃ āgatomhī’’ti. Tasmā paṭivātaṃ vajjetvā anuvātaṃ gantabbaṃ. Sace anuvātamaggena na sakkā hoti gantuṃ, antarā pabbato vā papāto vā pāsāṇo vā vati vā kaṇṭakaṭṭhānaṃ vā udakaṃ vā cikkhallaṃ vā hoti, cīvarakaṇṇena nāsaṃ pidahitvā gantabbaṃ. Idamassa gamanavattaṃ.

才一出寺院，就应标记门，心想：“我正从某方、某门出去。”之后，应确定所行之路：“此路朝向东方”，或“朝向西、北、南方”，或“朝向中间方向”。此外，“于此处转向左，于此处转向右；于此路此处有石头，于此处有蚁丘，于此处有树，于此处有灌木，于此处有藤蔓。”如此确定行路后，应前往取相之处。然实不应逆风而行。因为逆风而行者，尸臭会冲击其鼻，或扰乱其脑髓，或令其呕吐食物，或令其生起后悔：“我竟来到了这等尸骸遍布之处！”是故，应避开逆风，顺风而行。若无法顺风而行，途中或有山、悬崖、岩石、围栏、荆棘地、水或泥沼，则应以衣角掩鼻而行。这是他的行路仪轨。

107. Evaṃ gatena pana na tāva asubhanimittaṃ oloketabbaṃ. Disā vavatthapetabbā. Ekasmiṃ hi disābhāge ṭhitassa ārammaṇañca na vibhūtaṃ hutvā khāyati, cittañca na kammaniyaṃ hoti. Tasmā taṃ vajjetvā yattha ṭhitassa ārammaṇañca vibhūtaṃ hutvā khāyati, cittañca kammaniyaṃ hoti, tattha ṭhātabbaṃ. Paṭivātānuvātañca pahātabbaṃ. Paṭivāte ṭhitassa hi kuṇapagandhena ubbāḷhassa cittaṃ vidhāvati. Anuvāte ṭhitassa sace tattha adhivatthā amanussā honti, te kujjhitvā anatthaṃ karonti. Tasmā īsakaṃ ukkamma nātianuvāte ṭhātabbaṃ. Evaṃ tiṭṭhamānenāpi nātidūre nāccāsanne nānupādaṃ nānusīsaṃ ṭhātabbaṃ. Atidūre ṭhitassa hi ārammaṇaṃ avibhūtaṃ hoti. Accāsanne bhayamuppajjati. Anupādaṃ vā anusīsaṃ vā ṭhitassa sabbaṃ asubhaṃ samaṃ na paññāyati. Tasmā nātidūre nāccāsanne olokentassa phāsukaṭṭhāne sarīravemajjhabhāge ṭhātabbaṃ.

107. 如此到达后，不应立即看不净相，应先确定方位。因为，若站在某个方位，所缘不显现清晰，心也不适合作业，所以应避开该处，而站在所缘能显现清晰、心也适合作业的地方。也应避开下风处和上风处。因为，站在下风处，会被尸臭所困扰，心会驰散；站在上风处，如果那里有依附的非人，他们会生气而加害。因此，应稍微错开，站在不那么正对上风处的地方。如此站立时，也应不远不近，不站在脚端或头端。因为，站得太远，所缘不清晰；太近则会生起怖畏；站在脚端或头端，则无法平等地看清整个不净相。因此，应站在不远不近、便于观看的安适之处，即尸身的中段部位。

108. Evaṃ ṭhitena ‘‘tasmiṃ padese pāsāṇaṃ vā…pe… lataṃ vā sanimittaṃ karotī’’ti evaṃ vuttāni samantā nimittāni upalakkhetabbāni. Tatridaṃ upalakkhaṇavidhānaṃ, sace tassa nimittassa samantā cakkhupathe pāsāṇo hoti, so ‘‘ayaṃ pāsāṇo ucco vā nīco vā khuddako vā mahanto vā tambo vā kāḷo vā seto vā dīgho vā parimaṇḍalo vā’’ti vavatthapetabbo. Tato ‘‘imasmiṃ nāma okāse ayaṃ pāsāṇo idaṃ asubhanimittaṃ, idaṃ asubhanimittaṃ ayaṃ pāsāṇo’’ti sallakkhetabbaṃ. Sace vammiko hoti, sopi ‘‘ucco vā nīco vā khuddako [Pg.178] vā mahanto vā tambo vā kāḷo vā seto vā dīgho vā parimaṇḍalo vā’’ti vavatthapetabbo. Tato ‘‘imasmiṃ nāma okāse ayaṃ vammiko idaṃ asubhanimitta’’nti sallakkhetabbaṃ. Sace rukkho hoti, sopi ‘‘assattho vā nigrodho vā kacchako vā kapītano vā ucco vā nīco vā khuddako vā mahanto vā tambo vā kāḷo vā seto vā’’ti vavatthapetabbo. Tato ‘‘imasmiṃ nāma okāse ayaṃ rukkho idaṃ asubhanimitta’’nti sallakkhetabbaṃ. Sace gaccho hoti, sopi ‘‘sindivā karamando vā kaṇavīro vā kuraṇḍako vā ucco vā nīco vā khuddako vā mahanto vā’’ti vavatthapetabbo. Tato ‘‘imasmiṃ nāma okāse ayaṃ gaccho idaṃ asubhanimitta’’nti sallakkhetabbaṃ. Sace latā hoti, sāpi ‘‘lābu vā kumbhaṇḍī vā sāmā vā kāḷavalli vā pūtilatā vā’’ti vavatthapetabbā. Tato ‘‘imasmiṃ nāma okāse ayaṃ latā idaṃ asubhanimittaṃ, idaṃ asubhanimittaṃ ayaṃ latā’’ti sallakkhetabbaṃ.

108. 如是站立后，应辨识周围如“于彼处，以石头……乃至……以藤蔓为相”所说的诸相。于此，辨识方法如下：若于该相的周围、视线所及处有石头，则应确定：“此石或高、或低、或小、或大、或赤、或黑、或白、或长、或圆。”其后应善标记：“于此某处，这是石头，这是不净相；这是不净相，这是石头。”若有蚁冢，亦应确定：“或高、或低、或小、或大、或赤、或黑、或白、或长、或圆。”其后应善标记：“于此某处，这是蚁冢，这是不净相。”若有树木，亦应确定：“是菩提树(assattha)、或榕树(nigrodha)、或迦奢迦树(kacchaka)、或迦毕达那树(kapītana)；或高、或低、或小、或大、或赤、或黑、或白。”其后应善标记：“于此某处，这是树木，这是不净相。”若有灌木，亦应确定：“是信提瓦(sindivā)、或迦罗曼陀(karamanda)、或伽那毗罗(kaṇavīra)、或俱兰陀迦(kuraṇḍaka)；或高、或低、或小、或大。”其后应善标记：“于此某处，这是灌木，这是不净相。”若有藤蔓，亦应确定：“是葫芦藤(lābu)、或南瓜藤(kumbhaṇḍī)、或萨玛藤(sāmā)、或黑藤(kāḷavalli)、或臭藤(pūtilatā)。”其后应善标记：“于此某处，这是藤蔓，这是不净相；这是不净相，这是藤蔓。”

109. Yaṃ pana vuttaṃ sanimittaṃ karoti sārammaṇaṃ karotīti, taṃ idheva antogadhaṃ. Punappunaṃ vavatthapento hi sanimittaṃ karoti nāma. Ayaṃ pāsāṇo idaṃ asubhanimittaṃ, idaṃ asubhanimittaṃ ayaṃ pāsāṇoti evaṃ dve dve samāsetvā samāsetvā vavatthapento sārammaṇaṃ karoti nāma.

109. 又，所谓“作有相、作所缘”，即包含于此中。因为，反复确定者，即名为“作有相”。像这样“这是石头，这是不净相；这是不净相，这是石头”，如此将二者两两结合而确定者，即名为“作所缘”。

Evaṃ sanimittaṃ sārammaṇañca katvā pana sabhāvabhāvato vavatthapetīti vuttattā yvāssa sabhāvabhāvo anaññasādhāraṇo attaniyo uddhumātakabhāvo, tena manasikātabbaṃ. Vaṇitaṃ uddhumātakanti evaṃ sabhāvena sarasena vavatthapetabbanti attho.

再者，如是作有相与所缘后，因经中说“应从其自性与自相而确定”，故应以其不共于他、属于自身的自性与自相，即膨胀相，而作意。“肿如疮的膨胀相”，其义为：应如是依其自性、依其特相而确定。

110. Evaṃ vavatthapetvā vaṇṇatopi liṅgatopi saṇṭhānatopi disatopi okāsatopi paricchedatopīti chabbidhena nimittaṃ gahetabbaṃ. Kathaṃ? Tena hi yoginā idaṃ sarīraṃ kāḷassa vā odātassa vā maṅguracchavino vāti vaṇṇato vavatthapetabbaṃ. Liṅgato pana itthiliṅgaṃ vā purisaliṅgaṃ vāti avavatthapetvā paṭhamavaye vā majjhimavaye vā pacchimavaye vā ṭhitassa idaṃ sarīranti vavatthapetabbaṃ. Saṇṭhānato uddhumātakassa [Pg.179] saṇṭhānavaseneva idamassa sīsasaṇṭhānaṃ, idaṃ gīvāsaṇṭhānaṃ, idaṃ hatthasaṇṭhānaṃ, idaṃ udarasaṇṭhānaṃ, idaṃ nābhisaṇṭhānaṃ, idaṃ kaṭisaṇṭhānaṃ, idaṃ ūrusaṇṭhānaṃ, idaṃ jaṅghāsaṇṭhānaṃ, idaṃ pādasaṇṭhānanti vavatthapetabbaṃ. Disato pana imasmiṃ sarīre dve disā nābhiyā adho heṭṭhimadisā uddhaṃ uparimadisāti vavatthapetabbaṃ. Atha vā ahaṃ imissā disāya ṭhito asubhanimittaṃ imissāti vavatthapetabbaṃ. Okāsato pana imasmiṃ nāma okāse hatthā, imasmiṃ pādā, imasmiṃ sīsaṃ, imasmiṃ majjhimakāyo ṭhitoti vavatthapetabbaṃ. Atha vā ahaṃ imasmiṃ okāse ṭhito asubhanimittaṃ imasminti vavatthapetabbaṃ. Paricchedato idaṃ sarīraṃ adho pādatalena upari kesamatthakena tiriyaṃ tacena paricchinnaṃ, yathāparicchinne ca ṭhāne dvattiṃsakuṇapabharitamevāti vavatthapetabbaṃ. Atha vā ayamassa hatthaparicchedo, ayaṃ pādaparicchedo, ayaṃ sīsaparicchedo, ayaṃ majjhimakāyaparicchedoti vavatthapetabbaṃ. Yattakaṃ vā pana ṭhānaṃ gaṇhati, tattakameva idaṃ īdisaṃ uddhumātakanti paricchinditabbaṃ. Purisassa pana itthisarīraṃ itthiyā vā purisasarīraṃ na vaṭṭati. Visabhāge sarīre ārammaṇaṃ na upaṭṭhāti, vipphandanasseva paccayo hoti. ‘‘Ugghāṭitāpi hi itthī purisassa cittaṃ pariyādāya tiṭṭhatī’’ti (a. ni. 5.55) majjhimaṭṭhakathāyaṃ vuttaṃ. Tasmā sabhāgasarīreyeva evaṃ chabbidhena nimittaṃ gaṇhitabbaṃ.

110. 如此确定后，应从颜色、性别、形状、方位、处所、界限此六种方式取相。如何取相？修习者应从颜色确定：“此身为黑色、白色或鱼灰色。”从性别上，不确定是女性或男性，而确定：“此身处于青年、中年或老年阶段。”从形状上，应按膨胀尸的形状确定：“这是它的头的形状，这是颈的形状，这是手的形状，这是腹的形状，这是脐的形状，这是腰的形状，这是大腿的形状，这是小腿的形状，这是脚的形状。”从方位上，应确定此身有两个方向：“脐以下为下方，脐以上为上方。”或者，确定：“我站在此方位，不净相在彼方位。”从处所上，应确定：“手在此处所，脚在此处所，头在此处所，躯干在此处所。”或者，确定：“我站在此处所，不净相在彼处所。”从界限上，应确定：“此身下以脚底为界，上以发顶为界，四周以皮肤为界，于此界限内充满三十二种不净物。”或者确定：“这是手的界限，这是脚的界限，这是头的界限，这是躯干的界限。”或者，对于（以心）所能把握的任何部分，就应如此界定：“这部分就是如此这般的膨胀尸。”然而，男子不应观女尸，女子不应观男尸。对异性尸体，所缘不能现起，只会成为烦恼骚动的因缘。《中部义注》（majjhimaṭṭhakathā）中说：“即使是腐烂不堪的女尸，也能占据男子的心而住。”因此，只应对同性尸体以此六种方式取相。

111. Yo pana purimabuddhānaṃ santike āsevitakammaṭṭhāno parihatadhutaṅgo parimadditamahābhūto pariggahitasaṅkhāro vavatthāpitanāmarūpo ugghāṭitasattasañño katasamaṇadhammo vāsitavāsano bhāvitabhāvano sabījo ñāṇuttaro appakileso kulaputto, tassa olokitolokitaṭṭhāneyeva paṭibhāganimittaṃ upaṭṭhāti. No ce evaṃ upaṭṭhāti, athevaṃ chabbidhena nimittaṃ gaṇhato upaṭṭhāti. Yassa pana evampi na upaṭṭhāti, tena sandhito vivarato ninnato thalato samantatoti punapi pañcavidhena nimittaṃ gahetabbaṃ.

111. 又，若有良家子，曾在过去诸佛处修习业处、已行持头陀支、已调伏大种、已把握诸行、已确立名色、已去除有情想、已行沙门法、已熏习宿习、已修习禅修、具足种子、智慧超胜、烦恼稀薄，对他而言，就在其反复观察之处，似相即会现起。若不如是现起，那么以六种方式取相即会现起。又，若即使如此亦不现起，则应再从关节处、孔隙处、低洼处、高地处及周遍地这五种方式取相。

112. Tattha sandhitoti asītisatasandhito. Uddhumātake pana kathaṃ asītisatasandhayo vavatthapessati. Tasmānena tayo dakkhiṇahatthasandhī, tayo vāmahatthasandhī, tayo dakkhiṇapādasandhī, tayo vāmapādasandhī[Pg.180], eko gīvasandhi, eko kaṭisandhīti evaṃ cuddasamahāsandhivasena sandhito vavatthapetabbaṃ. Vivaratoti vivaraṃ nāma hatthantaraṃ pādantaraṃ udarantaraṃ kaṇṇantaranti evaṃ vivarato vavatthapetabbaṃ. Akkhīnampi nimmīlitabhāvo vā ummīlitabhāvo vā mukhassa ca pihitabhāvo vā vivaṭabhāvo vā vavatthapetabbo. Ninnatoti yaṃ sarīre ninnaṭṭhānaṃ akkhikūpo vā antomukhaṃ vā galavāṭako vā, taṃ vavatthapetabbaṃ. Atha vā ahaṃ ninne ṭhito sarīraṃ unnateti vavatthapetabbaṃ. Thalatoti yaṃ sarīre unnataṭṭhānaṃ jaṇṇukaṃ vā uro vā nalāṭaṃ vā, taṃ vavatthapetabbaṃ. Atha vā ahaṃ thale ṭhito sarīraṃ ninneti vavatthapetabbaṃ. Samantatoti sabbaṃ sarīraṃ samantato vavatthapetabbaṃ. Sakalasarīre ñāṇaṃ cāretvā yaṃ ṭhānaṃ vibhūtaṃ hutvā upaṭṭhāti, tattha ‘‘uddhumātakaṃ uddhumātaka’’nti cittaṃ ṭhapetabbaṃ. Sace evampi na upaṭṭhāti, udarapariyosānaṃ atirekaṃ uddhumātakaṃ hoti, tattha ‘‘uddhumātakaṃ uddhumātaka’’nti cittaṃ ṭhapetabbaṃ.

112. 于此，“以关节”是指以一百八十个关节。然而，于肿胀相，如何能确定一百八十个关节呢？因此，应以此法确定：右手的三个关节、左手的三个关节、右脚的三个关节、左脚的三个关节、一个颈关节、一个腰关节，如是以十四大关节的方式来确定关节。“以孔隙”是指，名为孔隙者，即手间、足间、腹间、耳间，应如是以孔隙确定。也应确定双眼的闭合或睁开状态，以及口的闭合或张开状态。“以凹陷”是指，应确定身体中凹陷之处，即眼窝、口腔或喉咙。或者，应确定：“我立于低处，尸身在高处。”“以凸起”是指，应确定身体中凸起之处，即膝盖、胸部或额头。或者，应确定：“我立于高处，尸身在低处。”“以周遍”是指，应周遍地确定整个身体。于全身运行其智，在清晰显现之处，应安住其心，作意“肿胀相，肿胀相”。倘若如此仍不显现，则腹部以上的部分会格外肿胀，应于彼处安住其心，作意“肿胀相，肿胀相”。

113. Idāni ‘‘so taṃ nimittaṃ suggahitaṃ karotī’’tiādīsu ayaṃ vinicchayakathā –

113. 如今，于“彼善取其相”等句，此为决择之说——

Tena yoginā tasmiṃ sarīre yathāvuttanimittaggāhavasena suṭṭhu nimittaṃ gaṇhitabbaṃ. Satiṃ sūpaṭṭhitaṃ katvā āvajjitabbaṃ. Evaṃ punappunaṃ karontena sādhukaṃ upadhāretabbañceva vavatthapetabbañca. Sarīrato nātidūre nāccāsanne padese ṭhitena vā nisinnena vā cakkhuṃ ummīletvā oloketvā nimittaṃ gaṇhitabbaṃ. ‘‘Uddhumātakapaṭikkūlaṃ uddhumātakapaṭikkūla’’nti satakkhattuṃ sahassakkhattuṃ ummīletvā oloketabbaṃ, nimmīletvā āvajjitabbaṃ. Evaṃ punappunaṃ karontassa uggahanimittaṃ suggahitaṃ hoti. Kadā suggahitaṃ hoti? Yadā ummīletvā olokentassa nimmīletvā āvajjentassa ca ekasadisaṃ hutvā āpāthamāgacchati, tadā suggahitaṃ nāma hoti.

彼瑜伽士，应于彼尸身上，以如前所述的取相方式，善巧地取相。应确立善安住之念后作意。如是再三行之，应善巧地忆持与确定。或立或坐于离尸体不远不近之处，应睁眼看后取相。应睁眼看百次、千次：“肿胀相，可厌！肿胀相，可厌！”，然后闭眼作意。如是再三行之者，其取相(uggahanimitta)即得善取。何时为善取？即当睁眼看时与闭眼作意时，（所见之相）变得完全相同而显现于前，此时名为善取。

So taṃ nimittaṃ evaṃ suggahitaṃ katvā sūpadhāritaṃ upadhāretvā suvavatthitaṃ vavatthapetvā sace tattheva bhāvanāpariyosānaṃ pattuṃ na sakkoti, athānena āgamanakāle vuttanayeneva ekakena adutiyena tadeva kammaṭṭhānaṃ manasikarontena sūpaṭṭhitaṃ satiṃ katvā antogatehi [Pg.181] indriyehi abahigatena mānasena attano senāsanameva gantabbaṃ.

他如是善取彼相，善忆持后，善确定后，若不能即于其处到达修习的终点，则应如来时所述之方式，独自一人，无有同伴，作意于彼业处，确立善安住之念，诸根内收，心不外驰，返回自己的住处。

Susānā nikkhamanteneva ca āgamanamaggo vavatthapetabbo, yena maggena nikkhantosmi, ayaṃ maggo pācīnadisābhimukho vā gacchati, pacchimauttaradakkhiṇadisābhimukho vā gacchati, vidisābhimukho vā gacchati. Imasmiṃ pana ṭhāne vāmato gacchati, imasmiṃ dakkhiṇato, imasmiṃ cassa ṭhāne pāsāṇo, imasmiṃ vammiko, imasmiṃ rukkho, imasmiṃ gaccho, imasmiṃ latāti evaṃ āgamanamaggaṃ vavatthapetvā āgatena caṅkamantenāpi tabbhāgiyova caṅkamo adhiṭṭhātabbo, asubhanimittadisābhimukhe bhūmippadese caṅkamitabbanti attho. Nisīdantena āsanampi tabbhāgiyameva paññapetabbaṃ. Sace pana tassaṃ disāyaṃ sobbho vā papāto vā rukkho vā vati vā kalalaṃ vā hoti, na sakkā taṃdisābhimukhe bhūmippadese caṅkamituṃ, āsanampi anokāsattā na sakkā paññapetuṃ. Taṃ disaṃ anapalokentenāpi okāsānurūpe ṭhāne caṅkamitabbañceva nisīditabbañca. Cittaṃ pana taṃdisābhimukhaṃyeva kātabbaṃ.

从墓地出来时，即应确定归路：“我所经由的此路，是朝向东方，或朝向西、北、南方，或朝向隅方而行。”又，“于此地向左行，于此地向右行；于此地有岩石，于此地有蚁丘，于此地有树，于此地有灌木，于此地有蔓藤。”如是确定归路后，回来经行时，亦应立意作与彼相应的经行。此即是说，应于朝向不净相的地面经行。坐时，座位亦应如此设置于相应的方位。然若于彼方向有坑、悬崖、树、围栏或泥沼，而无法于朝向彼方的地面经行，且因无处所而无法设置座位，即便不看彼方，亦应于随宜之处经行与坐。然而，心则只应朝向彼方。

114. Idāni ‘‘samantā nimittupalakkhaṇā kimatthiyā’’tiādipañhānaṃ ‘‘asammohatthā’’tiādivissajjane ayaṃ adhippāyo. Yassa hi avelāyaṃ uddhumātakanimittaṭṭhānaṃ gantvā samantā nimittupalakkhaṇaṃ katvā nimittaggahaṇatthaṃ cakkhuṃ ummīletvā olokentasseva taṃ matasarīraṃ uṭṭhahitvā ṭhitaṃ viya ajjhottharamānaṃ viya anubandhamānaṃ viya ca hutvā upaṭṭhāti, so taṃ bībhacchaṃ bheravārammaṇaṃ disvā vikkhittacitto ummattako viya hoti, bhayaṃ chambhitattaṃ lomahaṃsaṃ pāpuṇāti. Pāḷiyaṃ hi vibhattaaṭṭhatiṃsārammaṇesu aññaṃ evarūpaṃ bheravārammaṇaṃ nāma natthi. Imasmiṃ hi kammaṭṭhāne jhānavibbhantako nāma hoti. Kasmā? Atibheravattā kammaṭṭhānassa. Tasmā tena yoginā santhambhetvā satiṃ sūpaṭṭhitaṃ katvā matasarīraṃ uṭṭhahitvā anubandhanakaṃ nāma natthi. Sace hi so ‘‘etassa samīpe ṭhito pāsāṇo vā latā vā āgaccheyya, sarīrampi āgaccheyya. Yathā pana so pāsāṇo vā latā vā nāgacchati, evaṃ sarīrampi nāgacchati. Ayaṃ pana tuyhaṃ upaṭṭhānākāro saññajo saññāsambhavo, kammaṭṭhānaṃ [Pg.182] te ajja upaṭṭhitaṃ, mā bhāyi bhikkhū’’ti tāsaṃ vinodetvā hāsaṃ uppādetvā tasmiṃ nimitte cittaṃ sañcarāpetabbaṃ. Evaṃ visesamadhigacchati. Idametaṃ sandhāya vuttaṃ ‘‘samantā nimittupalakkhaṇā asammohatthā’’ti.

114. 现在，关于“为何要遍记周遭的标记？”等问题，其回答“是为了不迷惑”的含义如下。诚然，若有瑜伽行者在不适宜的时间，前往修习膨胀相的处所，在遍记周遭的标记后，为取相而睁眼观看时，那具尸体便会显现，犹如站起、犹如扑来、又犹如追赶。他见到那可厌、恐怖的所缘，心便散乱，犹如狂人，并会感到恐惧、身体僵硬、毛骨悚然。诚然，在圣典所分析的三十八种所缘中，并无其他如此恐怖的所缘。诚然，于此业处中，会产生所谓的“禅修迷乱者”。为何？因为此业处极为恐怖。因此，该瑜伽行者应自我镇定，善安立念，[并思惟：]“死尸站起追赶之事，绝不存在。如果它附近的石头或藤蔓会走过来，尸体才会走过来。然而，既然那石头或藤蔓不会走过来，同样地，尸体也不会走过来。你所见的此番景象，只是由想而生，由想而有。比丘，今日你的业处已现前，切勿恐惧！”如此遣除其怖畏，生起喜悦，应让心持续运转于该相中。如此，便能证得殊胜成就。正是针对此义而说：“遍记周遭的标记，是为了不迷惑”。

Ekādasavidhena pana nimittaggāhaṃ sampādento kammaṭṭhānaṃ upanibandhati. Tassa hi cakkhūni ummīletvā olokanapaccayā uggahanimittaṃ uppajjati. Tasmiṃ mānasaṃ cārentassa paṭibhāganimittaṃ uppajjati. Tattha mānasaṃ cārento appanaṃ pāpuṇāti. Appanāyaṃ ṭhatvā vipassanaṃ vaḍḍhento arahattaṃ sacchikaroti. Tena vuttaṃ ‘‘ekādasavidhena nimittaggāho upanibandhanattho’’ti.

再者，以十一种方式成就把握相者，当系结业处。对他而言，因睁眼观察而生起取相；于彼取相中令心运转时，生起似相；于彼似相中令心运转者，证得安止；住于安止，增长观(vipassanā)者，现证阿拉汉果。是故说：“以十一种方式把握相，有系结之义。”

115. Gatāgatamaggapaccavekkhaṇā vīthisampaṭipādanatthāti ettha pana yā gatamaggassa ca āgatamaggassa ca paccavekkhaṇā vuttā, sā kammaṭṭhānavīthiyā sampaṭipādanatthāti attho. Sace hi imaṃ bhikkhuṃ kammaṭṭhānaṃ gahetvā āgacchantaṃ antarāmagge keci ajja, bhante, katimīti divasaṃ vā pucchanti, pañhaṃ vā pucchanti, paṭisanthāraṃ vā karonti, ahaṃ kammaṭṭhānikoti tuṇhībhūtena gantuṃ na vaṭṭati. Divaso kathetabbo, pañho vissajjetabbo. Sace na jānāti, na jānāmīti vattabbaṃ. Dhammiko paṭisanthāro kātabbo. Tassevaṃ karontassa uggahitaṃ taruṇanimittaṃ nassati. Tasmiṃ nassantepi divasaṃ puṭṭhena kathetabbameva. Pañhaṃ ajānantena na jānāmīti vattabbaṃ. Jānantena ekadesena kathetumpi vaṭṭati, paṭisanthāropi kātabbo. Āgantukaṃ pana bhikkhuṃ disvā āgantukapaṭisanthāro kātabbova. Avasesānipi cetiyaṅgaṇavattabodhiyaṅgaṇavattauposathāgāravattabhojanasālājantāgharaācariyupajjhāyaāgantukagamikavattādīni sabbāni khandhakavattāni pūretabbāneva. Tassa tāni pūrentassāpi taṃ taruṇanimittaṃ nassati, puna gantvā nimittaṃ gaṇhissāmīti gantukāmassāpi amanussehi vā vāḷamigehi vā adhiṭṭhitattā susānampi gantuṃ na sakkā hoti, nimittaṃ vā antaradhāyati. Uddhumātakaṃ hi ekameva vā dve vā divase ṭhatvā vinīlakādibhāvaṃ gacchati. Sabbakammaṭṭhānesu etena samaṃ dullabhaṃ kammaṭṭhānaṃ nāma natthi. Tasmā evaṃ naṭṭhe nimitte tena bhikkhunā rattiṭṭhāne vā divāṭhāne vā nisīditvā ahaṃ iminā nāma dvārena vihārā nikkhamitvā asukadisābhimukhaṃ maggaṃ paṭipajjitvā asukasmiṃ [Pg.183] nāma ṭhāne vāmaṃ gaṇhi, asukasmiṃ dakkhiṇaṃ. Tassa asukasmiṃ ṭhāne pāsāṇo, asukasmiṃ vammikarukkhagacchalatānamaññataraṃ. Sohaṃ tena maggena gantvā asukasmiṃ nāma ṭhāne asubhaṃ addasaṃ. Tattha asukadisābhimukho ṭhatvā evañcevañca samantā nimittāni sallakkhetvā evaṃ asubhanimittaṃ uggahetvā asukadisāya susānato nikkhamitvā evarūpena nāma maggena idañcidañca karonto āgantvā idha nisinnoti evaṃ yāva pallaṅkaṃ ābhujitvā nisinnaṭṭhānaṃ, tāva gatāgatamaggo paccavekkhitabbo. Tassevaṃ paccavekkhato taṃ nimittaṃ pākaṭaṃ hoti, purato nikkhittaṃ viya upaṭṭhāti. Kammaṭṭhānaṃ purimākāreneva vīthiṃ paṭipajjati. Tena vuttaṃ ‘‘gatāgatamaggapaccavekkhaṇā vīthisampaṭipādanatthā’’ti.

115. “观察往返之道，是为了建立修行之道。”于此，所谓观察去路与来路，其义是为了建立业处之道。诚然，倘若比丘取了业处后返回，在途中有人问：“尊者，今日是何日？”或问其他问题，或作问候，他心想“我是修业处者”而默然走开，这是不恰当的。应当告知日期，回答问题。若不知，应说“我不知道”。应当作如法的问候。他这样做时，已取的新得初相便会消失。即使此相消失，当被问及日期时，也必须告知。问题若不知，应说“我不知道”。若知，亦可部分回答，问候也应照做。再者，见到来访的比丘，就必须作对来访者的问候。其余所有犍度(khandhaka)的规定，如塔院行法、菩提树院行法、布萨(uposatha)堂行法、食堂行法、蒸气浴室(jantāghara)行法、对阿阇梨、对戒师(upajjhāya)的行法、对来访者、对行路者的行法等，都必须履行。他在履行这些义务时，那新得的初相也会消失。即使想“我再去取相”，但因墓地被非人或猛兽占据，而无法前往，或者（作为所缘的）相已消失。诚然，膨胀相(uddhumātaka)只停留一两日，便进入青瘀相(vinīlaka)等状态。在所有业处中，没有比此更难得的业处了。因此，当相如此消失后，该比丘应于夜住处或日住处坐下，如此回顾：“我从某某门出寺院，朝某某方向走上路，在某某处左转，在某某处右转。那条路的某某处有石头，某某处有蚁丘、树、灌木或藤蔓之一。我循此路而行，在某某处见到了不净相(asubha)。在那里，我面向某某方向站立，如此这般地观察了周围的标志，如此取了不净相后，从墓地的某某方向出来，循着这样的路，做着这些那些事回来，坐于此处。”如此，直至结跏趺坐之处，皆应回顾往返之道。对他这样回顾者，那相会变得清晰，犹如置于面前一般显现。业处会如先前一般进入正道。是故说：“观察往返之道，是为了建立修行之道。”

116. Idāni ānisaṃsadassāvī ratanasaññī hutvā cittīkāraṃ upaṭṭhapetvā sampiyāyamāno tasmiṃ ārammaṇe cittaṃ upanibandhatīti ettha uddhumātakapaṭikkūle mānasaṃ cāretvā jhānaṃ nibbattetvā jhānapadaṭṭhānaṃ vipassanaṃ vaḍḍhento ‘‘addhā imāya paṭipadāya jarāmaraṇamhā parimuccissāmī’’ti evaṃ ānisaṃsadassāvinā bhavitabbaṃ.

116. 如今，关于“见利益者……于彼所缘中系心”，（当知）于膨胀、可厌的（尸体）中令心活动，生起禅那，然后以禅那为近基增长观（vipassanā）者，应如是成为见利益者：“我必将通过此道从老死中解脱。”

Yathā pana duggato puriso mahagghaṃ maṇiratanaṃ labhitvā dullabhaṃ vata me laddhanti tasmiṃ ratanasaññī hutvā gāravaṃ janetvā vipulena pemena sampiyāyamāno taṃ rakkheyya, evameva ‘‘dullabhaṃ me idaṃ kammaṭṭhānaṃ laddhaṃ duggatassa mahagghamaṇiratanasadisaṃ. Catudhātukammaṭṭhāniko hi attano cattāro mahābhūte pariggaṇhāti, ānāpānakammaṭṭhāniko attano nāsikavātaṃ pariggaṇhāti, kasiṇakammaṭṭhāniko kasiṇaṃ katvā yathāsukhaṃ bhāveti, evaṃ itarāni kammaṭṭhānāni sulabhāni. ‘Idaṃ pana ekameva vā dve vā divase tiṭṭhati, tato paraṃ vinīlakādibhāvaṃ pāpuṇātī’ti natthi ito dullabhatara’’nti tasmiṃ ratanasaññinā hutvā cittīkāraṃ upaṭṭhapetvā sampiyāyamānena taṃ nimittaṃ rakkhitabbaṃ. Rattiṭṭhāne ca divāṭhāne ca ‘‘uddhumātakapaṭikkūlaṃ uddhumātakapaṭikkūla’’nti tattha punappunaṃ cittaṃ upanibandhitabbaṃ. Punappunaṃ taṃ nimittaṃ āvajjitabbaṃ, manasikātabbaṃ. Takkāhataṃ vitakkāhataṃ kātabbaṃ.

譬如穷人得到一颗珍贵的摩尼宝，心想：“我确实得到了稀有的东西”，便对它作宝想，生起敬重，以广大的爱恋喜爱地守护它。同样地，（禅修者应想：）“我获得的这个业处确实难得，就像穷人得到无价摩尼宝一样。须知修习四界业处者，把握自身的四大种；修习入出息业处者，把握自身的鼻息；修习遍处业处者，制作遍相后，可随意修习。如是，其他业处是容易获得的。但此（膨胀相）仅存续一二日，其后便进入青瘀等状态，因此没有比这更难得的了。”如是于彼（相）作宝想，生起敬重，喜爱地守护彼相。于夜住处及日住处，应于彼（相）中，以“膨胀、可厌，膨胀、可厌”而数数系心。应数数转向、作意彼相。应作寻所冲击、寻所敲打。

117. Tassevaṃ karoto paṭibhāganimittaṃ uppajjati. Tatridaṃ nimittadvayassa nānākaraṇaṃ, uggahanimittaṃ virūpaṃ bībhacchaṃ bheravadassanaṃ hutvā upaṭṭhāti[Pg.184]. Paṭibhāganimittaṃ pana yāvadatthaṃ bhuñjitvā nipanno thūlaṅgapaccaṅgapuriso viya. Tassa paṭibhāganimittapaṭilābhasamakālameva bahiddhā kāmānaṃ amanasikārā vikkhambhanavasena kāmacchando pahīyati. Anunayappahāneneva cassa lohitappahānena pubbo viya byāpādopi pahīyati. Tathā āraddhavīriyatāya thinamiddhaṃ, avippaṭisārakarasantadhammānuyogavasena uddhaccakukkuccaṃ, adhigatavisesassa paccakkhatāya paṭipattidesake satthari paṭipattiyaṃ paṭipattiphale ca vicikicchā pahīyatīti pañca nīvaraṇāni pahīyanti. Tasmiññeva ca nimitte cetaso abhiniropanalakkhaṇo vitakko, nimittānumajjanakiccaṃ sādhayamāno vicāro, paṭiladdhavisesādhigamapaccayā pīti, pītimanassa passaddhisambhavato passaddhi, tannimittaṃ sukhaṃ, sukhitassa cittasamādhisambhavato sukhanimittā ekaggatā cāti jhānaṅgāni pātubhavanti. Evamassa paṭhamajjhānapaṭibimbabhūtaṃ upacārajjhānampi taṅkhaṇaññeva nibbattati. Ito paraṃ yāva paṭhamajjhānassa appanā ceva vasippatti ca, tāva sabbaṃ pathavīkasiṇe vuttanayeneva veditabbaṃ.

117. 如是行者，似相(paṭibhāganimitta)生起。于此，二相有此差别：取相(uggahanimitta)显现时，形貌丑陋、令人厌恶、见之可怖。而似相则犹如饱食之后安卧、肢体丰满之人。于其获得似相之同时，因于外在诸欲不作意，故以镇伏的方式断除欲贪(kāmacchanda)。复因断除喜爱，犹如放血除脓，嗔恚(byāpāda)亦被断除。同样，因精进已起，昏沉睡眠(thinamiddha)被断除；因修习不致追悔之寂静法，掉举恶作(uddhaccakukkucca)被断除；因亲证已得之殊胜，于开示修行之导师、于修行、于修行之果的疑惑(vicikicchā)亦被断除。如是五盖(pañca nīvaraṇāni)皆被断除。复次，即于彼相中，令心朝向所缘为相之寻(vitakka)；成就遍察彼相之作用的伺(vicāra)；以证得殊胜为缘而有喜(pīti)；心怀喜悦者，轻安(passaddhi)得以生起，由轻安而有乐(sukha)；具足安乐者，心定得以生起，由乐而有一境性(ekaggatā)——如是诸禅支(jhānaṅgāni)显现。如是，于彼行者，初禅之影像——近行禅(upacārajjhāna)亦于彼剎那生起。此后，乃至初禅之安止(appanā)与自在(vasippatti)，一切皆应如地遍中所说之理了知。

Vinīlakādikammaṭṭhānāni

青瘀等业处

118. Ito paresu pana vinīlakādīsupi yaṃ taṃ ‘‘uddhumātakaṃ asubhanimittaṃ uggaṇhanto eko adutiyo gacchati upaṭṭhitāya satiyā’’tiādinā nayena gamanaṃ ādiṃ katvā lakkhaṇaṃ vuttaṃ, taṃ sabbaṃ ‘‘vinīlakaṃ asubhanimittaṃ uggaṇhanto, vipubbakaṃ asubhanimittaṃ uggaṇhanto’’ti evaṃ tassa tassa vasena tattha tattha uddhumātakapadamattaṃ parivattetvā vuttanayeneva savinicchayādhippāyaṃ veditabbaṃ.

118. 再者，于此（肿胀相）之后的青瘀相等不净相中，对于以“为取肿胀不净相者，独行无伴，正念现前而行”等方法为始所说的一切取相之相状，皆应了知：即于彼彼（业处）中，随彼彼（不净相）而仅替换“肿胀”一词，如“为取青瘀不净相”、“为取脓烂不净相”，并依已说之方法，连同其抉择与义理而了知。

Ayaṃ pana viseso – vinīlake ‘‘vinīlakapaṭikkūlaṃ vinīlakapaṭikkūla’’nti manasikāro pavattetabbo. Uggahanimittañcettha kabarakabaravaṇṇaṃ hutvā upaṭṭhāti. Paṭibhāganimittaṃ pana ussadavasena upaṭṭhāti.

此则为差别：于青瘀相，应作意：“青瘀可厌，青瘀可厌。”于此，取相（uggahanimitta）显现为斑驳杂色。而似相（paṭibhāganimitta）则依显要之色而显现。

Vipubbake ‘‘vipubbakapaṭikkūlaṃ vipubbakapaṭikkūla’’nti manasikāro pavattetabbo. Uggahanimittaṃ panettha paggharantamiva upaṭṭhāti. Paṭibhāganimittaṃ niccalaṃ sannisinnaṃ hutvā upaṭṭhāti.

于脓烂相，应作意：“脓烂可厌，脓烂可厌。”于此，取相显现时犹如流淌，似相则不动而静定地显现。

Vicchiddakaṃ yuddhamaṇḍale vā corāṭaviyaṃ vā susāne vā yattha rājāno [Pg.185] core chindāpenti. Araññe vā pana sīhabyagghehi chinnapurisaṭṭhāne labbhati. Tasmā tathārūpaṃ ṭhānaṃ gantvā sace nānādisāyaṃ patitampi ekāvajjanena āpāthamāgacchati iccetaṃ kusalaṃ. No ce āgacchati, sayaṃ hatthena na parāmasitabbaṃ. Parāmasanto hi vissāsaṃ āpajjati. Tasmā ārāmikena vā samaṇuddesena vā aññena vā kenaci ekaṭṭhāne kāretabbaṃ. Alabhantena kattarayaṭṭhiyā vā daṇḍakena vā ekaṅgulantaraṃ katvā upanāmetabbaṃ. Evaṃ upanāmetvā ‘‘vicchiddakapaṭikkūlaṃ vicchiddakapaṭikkūla’’nti manasikāro pavattetabbo. Tattha uggahanimittaṃ majjhe chiddaṃ viya upaṭṭhāti. Paṭibhāganimittaṃ pana paripuṇṇaṃ hutvā upaṭṭhāti.

断坏相（vicchiddaka）可在战场、盗匪出没之林、或国王处决盗匪的坟场，或是在林野中为狮虎所撕裂之人身处获得。因此，前往此等场所后，尸身虽散落各方，若能以一作意即显现于心，此为善巧。若不显现，不应用手亲自触碰，因为触碰者会生起亲近想。因此，应让园护、沙弥或其他人将其置于一处。若无人可得，则应以杖或木棍，隔一指之宽而移近。如是移近后，应作意：“断坏可厌，断坏可厌。”于此，取相显现时如身体中间被切断，而似相则完整地显现。

Vikkhāyitake vikkhāyitakapaṭikkūlaṃ vikkhāyitakapaṭikkūlanti manasikāro pavattetabbo. Uggahanimittaṃ panettha tahiṃ tahiṃ khāyitasadisameva upaṭṭhāti. Paṭibhāganimittaṃ paripuṇṇaṃva hutvā upaṭṭhāti.

于啃食相，应作意：“啃食相可厌，啃食相可厌。”于此，取相如其处处被啃食之状而现起。似相则圆满地现起。

Vikkhittakampi vicchiddake vuttanayeneva aṅgulaṅgulantaraṃ kāretvā vā katvā vā ‘‘vikkhittakapaṭikkūlaṃ vikkhittakapaṭikkūla’’nti manasikāro pavattetabbo. Ettha uggahanimittaṃ pākaṭantaraṃ hutvā upaṭṭhāti. Paṭibhāganimittaṃ pana paripuṇṇaṃva hutvā upaṭṭhāti.

于散乱相，亦应如断坏相中所说之法，或使人或自己将其置于一指之隔，而作意：“散乱相可厌，散乱相可厌。”于此，取相有清晰的间隙而现起。似相则圆满地现起。

Hatavikkhittakampi vicchiddake vuttappakāresuyeva ṭhānesu labbhati. Tasmā tattha gantvā vuttanayeneva aṅgulaṅgulantaraṃ kāretvā vā katvā vā ‘‘hatavikkhittakapaṭikkūlaṃ hatavikkhittakapaṭikkūla’’nti manasikāro pavattetabbo. Uggahanimittaṃ panettha paññāyamānaṃ pahāramukhaṃ viya hoti. Paṭibhāganimittaṃ paripuṇṇameva hutvā upaṭṭhāti.

击散相亦仅于断坏相中所说的那些地方才能获得。是故，应前往彼处，如前述之法，或使人或自己将其置于一指之隔，而作意：“击散相可厌，击散相可厌。”于此，取相犹如显现的伤口。似相则圆满地现起。

Lohitakaṃ yuddhamaṇḍalādīsu laddhappahārānaṃ hatthapādādīsu vā chinnesu bhinnagaṇḍapīḷakādīnaṃ vā mukhato paggharamānakāle labbhati. Tasmā taṃ disvā ‘‘lohitakapaṭikkūlaṃ lohitakapaṭikkūla’’nti manasikāro pavattetabbo. Ettha uggahanimittaṃ vātappahatā viya rattapaṭākā calamānākāraṃ upaṭṭhāti. Paṭibhāganimittaṃ pana sannisinnaṃ hutvā upaṭṭhāti.

血涂相，可在战场等处，于受创者、或断手断足等、或已破的痈疖等之创口流血时获得。是故，见到它时，应作意：“血涂相可厌，血涂相可厌。”于此，取相如被风吹动的红旗般，以摇动之状现起。似相则静止不动而现起。

Puḷavakaṃ dvīhatīhaccayena kuṇapassa navahi vaṇamukhehi kimirāsipaggharaṇakāle hoti. Apica taṃ soṇasiṅgālamanussagomahiṃsahatthiassaajagarādīnaṃ sarīrappamāṇameva hutvā sālibhattarāsi viya tiṭṭhati[Pg.186]. Tesu yattha katthaci ‘‘puḷavakapaṭikkūlaṃ puḷavakapaṭikkūla’’nti manasikāro pavattetabbo. Cūḷapiṇḍapātikatissattherassa hi kāḷadīghavāpiyā anto hatthikuṇape nimittaṃ upaṭṭhāsi. Uggahanimittaṃ panettha calamānaṃ viya upaṭṭhāti. Paṭibhāganimittaṃ sālibhattapiṇḍo viya sannisinnaṃ hutvā upaṭṭhāti.

虫蛆相是在尸体死后两三日，于蛆虫堆从九个疮口流出之时而有。再者，它就像狗、豺、人、牛、水牛、象、马、蟒蛇等动物的身体大小一样，犹如一堆白米饭般安住。对于它们，在任何一处，都应作意：“虫蛆可厌，虫蛆可厌”。小乞食者帝须长老(Cūḷapiṇḍapātikatissatthera)确实曾在黑长池(Kāḷadīghavāpi)内的一具象尸上现起了相。于此，取相(uggahanimitta)显现时犹如在动摇，而似相(paṭibhāganimitta)则如一团白米饭般静止不动地显现。

Aṭṭhikaṃ ‘‘seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhisaṅkhalikaṃ samaṃsalohitaṃ nahārusambandha’’ntiādinā (ma. ni. 3.154) nayena nānappakārato vuttaṃ. Tattha yattha taṃ nikkhittaṃ hoti, tattha purimanayeneva gantvā samantā pāsāṇādīnaṃ vasena sanimittaṃ sārammaṇaṃ katvā idaṃ aṭṭhikanti sabhāvabhāvato upalakkhetvā vaṇṇādivasena ekādasahākārehi nimittaṃ uggahetabbaṃ.

骨相，是以“譬如他看见被丢弃在墓地的尸体，是一具尚带血肉、筋腱相连的骨锁”等种种方式宣说的。于此，应依前法前往其被丢弃之处，于其四周以石头等物作好标记，将之作为所缘，依其自性相状辨识“此乃骨骸”，然后以颜色等十一种行相取相。

119. Taṃ pana vaṇṇato setanti olokentassa na upaṭṭhāti, odātakasiṇasambhedo hoti. Tasmā aṭṭhikanti paṭikkūlavaseneva oloketabbaṃ. Liṅganti idha hatthādīnaṃ nāmaṃ. Tasmā hatthapādasīsaurabāhukaṭiūrujaṅghānaṃ vasena liṅgato vavatthapetabbaṃ. Dīgharassavaṭṭacaturassakhuddakamahantavasena pana saṇṭhānato vavatthapetabbaṃ. Disokāsā vuttanayā eva. Tassa tassa aṭṭhino pariyantavasena paricchedato vavatthapetvā yadevettha pākaṭaṃ hutvā upaṭṭhāti, taṃ gahetvā appanā pāpuṇitabbā. Tassa tassa aṭṭhino ninnaṭṭhānathalaṭṭhānavasena pana ninnato ca thalato ca vavatthapetabbaṃ. Padesavasenāpi ahaṃ ninne ṭhito, aṭṭhi thale, ahaṃ thale, aṭṭhi ninnetipi vavatthapetabbaṃ. Dvinnaṃ pana aṭṭhikānaṃ ghaṭitaghaṭitaṭṭhānavasena sandhito vavatthapetabbaṃ. Aṭṭhikānaṃyeva antaravasena vivarato vavatthapetabbaṃ. Sabbattheva pana ñāṇaṃ cāretvā imasmiṃ ṭhāne idamaṭṭhīti samantato vavatthapetabbaṃ. Evampi nimitte anupaṭṭhahante nalāṭaṭṭhimhi cittaṃ saṇṭhapetabbaṃ.

119. 又，若观其颜色为白色，则（厌恶相）不现起，会与白遍相混。因此，应当仅以厌恶的方式来观察骨。此处的“相”（liṅga）是手等之名。因此，应依手、足、头、胸、臂、腰、股、胫之相而辨别。再者，应依长、短、圆、方、小、大之形状而辨别。方位与处所如前已说。对每一块骨，依其边际分章辨别后，于其中选取清晰现起者，应达到安止。再者，对每一块骨，应依其凹陷处与凸起处，从凹与凸而辨别。亦应依处所而辨别：“我立于低处，骨在高处；我立于高处，骨在低处。”再者，对两骨，应依其连接处，从关节而辨别。应仅依骨与骨之间的间隔，从孔隙而辨别。再者，应让智遍行于所有（骨骸），周遍地辨别：“于此之处，有此骨。”即使如此，当相不现起时，应将心置于额骨。

120. Yathā cettha, evaṃ idaṃ ekādasavidhena nimittaggahaṇaṃ ito purimesu puḷavakādīsupi yujjamānavasena sallakkhetabbaṃ. Idañca pana kammaṭṭhānaṃ sakalāyapi aṭṭhikasaṅkhalikāya ekasmimpi aṭṭhike sampajjati. Tasmā tesu yatthakatthaci ekādasavidhena nimittaṃ uggahetvā ‘‘aṭṭhikapaṭikkūlaṃ aṭṭhikapaṭikkūla’’nti [Pg.187] manasikāro pavattetabbo. Idha uggahanimittampi paṭibhāganimittampi ekasadisameva hotīti vuttaṃ, taṃ ekasmiṃ aṭṭhike yuttaṃ. Aṭṭhikasaṅkhalikāya pana uggahanimitte paññāyamāne vivaratā. Paṭibhāganimitte paripuṇṇabhāvo yujjati. Ekaṭṭhikepi ca uggahanimittena bībhacchena bhayānakena bhavitabbaṃ. Paṭibhāganimittena pītisomanassajanakena, upacārāvahattā.

120. 于此（骨不净）如何，于此之前的虫食骸等（不净）亦应如是，依其适宜的方式了知此十一种取相法。再者，此业处既可于整副骨链（aṭṭhikasaṅkhalikā）成就，亦可于单块骨头成就。是故，于此二者中任何一处，以十一种方式取相后，应作意“骨可厌，骨可厌”。于此，（义注）言“取相与似相为同一”，此说于单块骨头为宜。至于骨链，于取相中，有可见的空隙为宜；于似相中，则以圆满为宜。并且，即便是单块骨头，取相亦应是丑恶、可怖的；似相则因能引生近行（定），故应能生起喜与悦。

Imasmiṃ hi okāse yaṃ aṭṭhakathāsu vuttaṃ, taṃ dvāraṃ datvāva vuttaṃ. Tathā hi tattha ‘‘catūsu brahmavihāresu dasasu ca asubhesu paṭibhāganimittaṃ natthi. Brahmavihāresu hi sīmasambhedoyeva nimittaṃ. Dasasu ca asubhesu nibbikappaṃ katvā paṭikkūlabhāveyeva diṭṭhe nimittaṃ nāma hotī’’ti vatvāpi puna anantarameva ‘‘duvidhaṃ idha nimittaṃ uggahanimittaṃ paṭibhāganimittaṃ. Uggahanimittaṃ virūpaṃ bībhacchaṃ bhayānakaṃ hutvā upaṭṭhātī’’tiādi vuttaṃ. Tasmā yaṃ vicāretvā avocumha, idamevettha yuttaṃ.

实因此处，诸义注（aṭṭhakathā）所说，是留有余地之说。诚然，彼处（义注）虽说：“于四梵住及十不净中，无有似相。于梵住，边界之破除即是相；于十不净，作无分别想，仅见可厌之相，方名为相。”然说此语已，复紧随其后又言：“于此有二种相：取相与似相。取相以丑恶、可厌、可怖之相显现”等语。是故，我等审察后所说，于此方为妥善。

Apica mahātissattherassa dantaṭṭhikamattāvalokanena sakalitthisarīrassa aṭṭhisaṅghātabhāvena upaṭṭhānādīni cettha nidassanānīti.

再者，大帝萨（Mahātissa）长老仅因观视牙骨，而得整个女身显现为一堆白骨等事，于此亦是例证。

Iti asubhāni subhaguṇo, dasasatalocanena thutakitti;

Yāni avoca dasabalo, ekekajjhānahetunīti.

如是，具净善之德、其声誉为千眼（帝释）所称扬之十力（佛陀），宣说了彼等一一作为禅那之因的诸不净。

Evaṃ tāni ca tesañca, bhāvanānayamimaṃ viditvāna;

Tesveva ayaṃ bhiyyo, pakiṇṇakakathāpi viññeyyā.

如是了知彼等（十不净）及此修习之法后，于彼等中，更应了知此杂说。

Pakiṇṇakakathā

杂论

121. Etesu hi yattha katthaci adhigatajjhāno suvikkhambhitarāgattā vītarāgo viya nilloluppacāro hoti. Evaṃ santepi yvāyaṃ asubhappabhedo vutto, so sarīrasabhāvappattivasena ca rāgacaritabhedavasena cāti veditabbo. Chavasarīraṃ hi paṭikkūlabhāvaṃ āpajjamānaṃ uddhumātakasabhāvappattaṃ vā siyā, vinīlakādīnaṃ vā aññatarasabhāvappattaṃ. Iti yādisaṃ yādisaṃ sakkā hoti laddhuṃ, tādise tādise uddhumātakapaṭikkūlaṃ vinīlakapaṭikkūlanti evaṃ nimittaṃ gaṇhitabbamevāti sarīrasabhāvappattivasena dasadhā asubhappabhedo vuttoti veditabbo.

121. 于此等（十不净）中，于任何一种已得禅那者，因善镇伏贪故，如离贪者，其行无有贪求。纵然如此，当知所说之不净差别，是依尸体自性之状态及贪行之差别而说。盖尸体趋向可厌状态时，或至肿胀相之自性，或至青瘀等其他任何一种之自性。是故，于所能得之任何尸体上，皆应如是取相：“肿胀可厌”、“青瘀可厌”。如是当知，依尸体自性之状态，而说十种不净差别。

Visesato [Pg.188] cettha uddhumātakaṃ sarīrasaṇṭhānavipattippakāsanato saṇṭhānarāgino sappāyaṃ. Vinīlakaṃ chavirāgavipattippakāsanato sarīravaṇṇarāgino sappāyaṃ. Vipubbakaṃ kāyavaṇapaṭibaddhassa duggandhabhāvassa pakāsanato mālāgandhādivasena samuṭṭhāpitasarīragandharāgino sappāyaṃ. Vicchiddakaṃ antosusirabhāvappakāsanato sarīre ghanabhāvarāgino sappāyaṃ. Vikkhāyitakaṃ maṃsupacayasampattivināsappakāsanato thanādīsu sarīrappadesesu maṃsupacayarāgino sappāyaṃ. Vikkhittakaṃ aṅgapaccaṅgānaṃ vikkhepappakāsanato aṅgapaccaṅgalīlārāgino sappāyaṃ. Hatavikkhittakaṃ sarīrasaṅghātabhedavikārappakāsanato sarīrasaṅghātasampattirāgino sappāyaṃ. Lohitakaṃ lohitamakkhitapaṭikkūlabhāvappakāsanato alaṅkārajanitasobharāgino sappāyaṃ. Puḷavakaṃ kāyassa anekakimikulasādhāraṇabhāvappakāsanato kāye mamattarāgino sappāyaṃ. Aṭṭhikaṃ sarīraṭṭhīnaṃ paṭikkūlabhāvappakāsanato dantasampattirāgino sappāyanti evaṃ rāgacaritabhedavasenāpi dasadhā asubhappabhedo vuttoti veditabbo.

于此，特别而言：肿胀相(uddhumātakaṃ)因显示身形毁坏，故适宜于贪着形体者。青瘀相(vinīlakaṃ)因显示肤色毁坏，故适宜于贪着身色者。脓烂相(vipubbakaṃ)因显示与身疮相连之恶臭，故适宜于贪着由花香等所生起身香者。断坏相(vicchiddakaṃ)因显示内部中空，故适宜于贪着身体坚实者。食残相(vikkhāyitakaṃ)因显示肌肉丰满之毁坏，故适宜于贪着乳房等身体部位肌肉丰满者。散乱相(vikkhittakaṃ)因显示肢节散乱，故适宜于贪着肢节优美者。斩斫离散相(hatavikkhittakaṃ)因显示身体整体破坏之变异，故适宜于贪着身体完整者。血涂相(lohitakaṃ)因显示血所涂抹之可厌，故适宜于贪着由装饰所生之美者。虫聚相(puḷavakaṃ)因显示身体为众多虫类所共有，故适宜于于身起我所执之贪者。骸骨相(aṭṭhikaṃ)因显示身骨之可厌，故适宜于贪着牙齿完美者。如是当知，亦依贪行之差别，而说十种不净差别。

Yasmā pana dasavidhepi etasmiṃ asubhe seyyathāpi nāma aparisaṇṭhitajalāya sīghasotāya nadiyā arittabaleneva nāvā tiṭṭhati, vinā arittena na sakkā ṭhapetuṃ, evameva dubbalattā ārammaṇassa vitakkabaleneva cittaṃ ekaggaṃ hutvā tiṭṭhati, vinā vitakkena na sakkā ṭhapetuṃ, tasmā paṭhamajjhānamevettha hoti, na dutiyādīni.

又，因为在这十种不净中，譬如在水流不止、流速湍急的河里，船仅凭船篙之力得以停留，无船篙则无法令其安住；同样地，由于所缘软弱，心仅凭寻之力才能成为一境而住，无寻则无法令其安住。是故，于此仅有初禅，而无第二禅等。

Paṭikkūlepi ca etasmiṃ ārammaṇe ‘‘addhā imāya paṭipadāya jarāmaraṇamhā parimuccissāmī’’ti evamānisaṃsadassāvitāya ceva nīvaraṇasantāpappahānena ca pītisomanassaṃ uppajjati, ‘‘bahuṃ dāni vetanaṃ labhissāmī’’ti ānisaṃsadassāvino pupphachaḍḍakassa gūtharāsimhi viya, ussannabyādhidukkhassa rogino vamanavirecanappavattiyaṃ viya ca.

又，即使于此可厌的所缘，也因见到“我必将依此道从老死中解脱”的功德，且断除了诸盖的热恼，故能生起喜与悦。如同预见“我现在将得到很多工钱”之功德的清秽夫面对粪堆时，又如剧病痛苦的病人于呕吐、腹泻时一般。

122. Dasavidhampi cetaṃ asubhaṃ lakkhaṇato ekameva hoti. Dasavidhassāpi hetassa asuciduggandhajegucchapaṭikkūlabhāvo eva lakkhaṇaṃ. Tadetaṃ iminā lakkhaṇena na kevalaṃ matasarīre, dantaṭṭhikadassāvino pana cetiyapabbatavāsino mahātissattherassa viya, hatthikkhandhagataṃ rājānaṃ olokentassa saṅgharakkhitattherūpaṭṭhākasāmaṇerassa viya ca jīvamānakasarīrepi [Pg.189] upaṭṭhāti. Yatheva hi matasarīraṃ, evaṃ jīvamānakampi asubhameva. Asubhalakkhaṇaṃ panettha āgantukena alaṅkārena paṭicchannattā na paññāyati. Pakatiyā pana idaṃ sarīraṃ nāma atirekatisataaṭṭhikasamussayaṃ asītisatasandhisaṅghaṭitaṃ navanhārusatanibandhanaṃ navamaṃsapesisatānulittaṃ allacammapariyonaddhaṃ chaviyā paṭicchannaṃ chiddāvachiddaṃ medakathālikā viya niccuggharitapaggharitaṃ kimisaṅghanisevitaṃ rogānaṃ āyatanaṃ dukkhadhammānaṃ vatthu paribhinnapurāṇagaṇḍo viya navahi vaṇamukhehi satatavissandanaṃ. Yassa ubhohi akkhīhi akkhigūthako paggharati, kaṇṇabilehi kaṇṇagūthako, nāsāpuṭehi siṅghāṇikā, mukhato āhārapittasemharudhirāni, adhodvārehi uccārapassāvā, navanavutiyā lomakūpasahassehi asucisedayūso paggharati. Nīlamakkhikādayo samparivārenti. Yaṃ dantakaṭṭhamukhadhovanasīsamakkhananahānanivāsanapārupanādīhi appaṭijaggitvā yathājātova pharusavippakiṇṇakeso hutvā gāmena gāmaṃ vicaranto rājāpi pupphachaḍḍakacaṇḍālādīsu aññataropi samasarīrapaṭikkūlatāya nibbiseso hoti, evaṃ asuciduggandhajegucchapaṭikkūlatāya rañño vā caṇḍālassa vā sarīre vemattaṃ nāma natthi. Dantakaṭṭhamukhadhovanādīhi panettha dantamalādīni pamajjitvā nānāvatthehi hirikopīnaṃ paṭicchādetvā nānāvaṇṇena surabhivilepanena vilimpitvā pupphābharaṇādīhi alaṅkaritvā ‘‘ahaṃ mama’’nti gahetabbākārappattaṃ karonti. Tato iminā āgantukena alaṅkārena paṭicchannattā tadassa yāthāvasarasaṃ asubhalakkhaṇaṃ asañjānantā purisā itthīsu, itthiyo ca purisesu ratiṃ karonti. Paramatthato panettha rajjitabbakayuttaṭṭhānaṃ nāma aṇumattampi natthi. Tathā hi kesalomanakhadantakheḷasiṅghāṇikauccārapassāvādīsu ekakoṭṭhāsampi sarīrato bahi patitaṃ sattā hatthena chupitumpi na icchanti, aṭṭīyanti harāyanti jigucchanti. Yaṃ yaṃ panettha avasesaṃ hoti, taṃ taṃ evaṃ paṭikkūlampi samānaṃ avijjandhakārapariyonaddhā attasineharāgarattā ‘‘iṭṭhaṃ kantaṃ niccaṃ sukhaṃ attā’’ti gaṇhanti. Te evaṃ gaṇhantā aṭaviyaṃ kiṃsukarukkhaṃ disvā rukkhato apatitapupphaṃ ‘‘ayaṃ maṃsapesī’’ti vihaññamānena jarasiṅgālena samānataṃ āpajjanti. Tasmā –

122. 此十种不净，从相上说，仅是一种。此十种不净的相，就是不净、恶臭、可厌、可憎。此相不仅于死尸中，亦于活人身中现起。犹如住在支提山(Cetiyapabbata)的大帝萨(Mahātissa)长老见牙骨时，又如僧护(Saṅgharakkhita)长老的侍者沙弥观国王骑在象背上时（不净相现起）一般。诚然，活人之身犹如死尸，完全是不净。于此身中，不净之相因外来装饰所覆而不得显见。然此身本质，乃三百余骨所支撑，一百八十关节所连接，九百筋腱所捆绑，九百肉块所涂饰，湿皮所包裹，表皮所覆盖，遍布孔隙，犹如油罐，恒常渗漏，为众虫所栖，为疾病之所，为诸苦法之事。犹如破裂旧痈，从九疮口恒常流漏。其双目流眼垢，双耳流耳垢，鼻孔流鼻涕，口出食物、胆汁、痰、血，下二门出大小便，九万九千毛孔渗出不净汗液。为青蝇等所围绕。若不以齿木、洗面、涂头油、沐浴、穿着等事整治，任其原生，发乱蓬松，从村至村而行，则国王与拾花秽者、旃陀罗(caṇḍāla)等人，其身同样可憎，毫无差别。如是，于不净、恶臭、可厌、可憎上，国王与旃陀罗之身，实无差异。然于此身中，人以齿木、洗面等净除牙垢，以种种衣物覆盖羞处，涂以种种芳香涂油，饰以花鬘饰品等，令其达到可被执为“我”与“我所”之状态。是故，以此等外来装饰所覆，不了知此身如实自性之不净相，故男于女、女亦于男而生贪爱。以究竟义言之，此身中无有丝毫可爱之处。诚然，发、毛、爪、齿、唾、涕、粪、尿等，其中任何一分，自此身堕于外时，众生甚至不欲以手触碰，而感苦恼、羞耻、厌恶。于此身中，所余任何部分，虽亦同样可憎，然为无明黑暗所覆，为自身贪爱所染，而执取为“可喜、可爱、常、乐、我”。彼等作如是执取，犹如林中见翅头木树(kiṃsuka)，见树上未落之花，而为“此是肉块”之想所恼的老豺狼一般。是故——

Yathāpi [Pg.190] pupphitaṃ disvā, siṅgālo kiṃsukaṃ vane;

Maṃsarukkho mayā laddho, iti gantvāna vegasā.

犹如豺狼在林中，看见盛开的甄叔迦树，心想：“我已得到肉树！”便疾速奔去。

Patitaṃ patitaṃ pupphaṃ, ḍaṃsitvā atilolupo;

Nayidaṃ maṃsaṃ aduṃ maṃsaṃ, yaṃ rukkhasminti gaṇhati.

它极度贪婪地啃咬着每一朵落花，（心想：）“这不是肉，树上的那个才是肉！”它如此认为。

Koṭṭhāsaṃ patitaṃyeva, asubhanti tathā budho;

Aggahetvāna gaṇheyya, sarīraṭṭhampi naṃ tathā.

智者也是如此，不应仅视已掉落的部分为不净，亦应同样看待仍存于身体的部分。

Imañhi subhato kāyaṃ, gahetvā tattha mucchitā;

Bālā karontā pāpāni, dukkhā na parimuccare.

愚人执此身为净好，沉迷于彼，造作诸恶，终不得解脱于苦。

Tasmā passeyya medhāvī, jīvato vā matassa vā;

Sabhāvaṃ pūtikāyassa, subhabhāvena vajjitaṃ.

是故智者应观察，无论生者或死者，此腐朽之身的自性，皆离净好之相。

Vuttañhetaṃ –

诚如所言：

Duggandho asuci kāyo, kuṇapo ukkarūpamo;

Nindito cakkhubhūtehi, kāyo bālābhinandito.

此身恶臭又不净，犹如死尸与粪堆；具眼者之所呵责，愚夫之所欣乐者。

Allacammapaṭicchanno, navadvāro mahāvaṇo;

Samantato paggharati, asuci pūtigandhiyo.

此身为湿皮所覆，有九门，如大疮，恒从周身流溢不净腐臭之物。

Sace imassa kāyassa, anto bāhirako siyā;

Daṇḍaṃ nūna gahetvāna, kāke soṇe nivārayeti.

若此身之内物，翻转于外，人必手持棍棒，以驱逐乌鸦与狗。

Tasmā dabbajātikena bhikkhunā jīvamānasarīraṃ vā hotu

是故，具慧比丘，于尚存活之身，

Matasarīraṃ vā yattha yattha asubhākāro paññāyati, tattha tattheva nimittaṃ gahetvā kammaṭṭhānaṃ appanaṃ pāpetabbanti.

或已死之身，于任何显现不净相之处，即于彼处取相，当令业处达至安止。

Iti sādhujanapāmojjatthāya kate visuddhimagge

为令善人生喜而作之《清净道论》

Samādhibhāvanādhikāre

于定修习之篇

Asubhakammaṭṭhānaniddeso nāma

名为不净业处之解释

Chaṭṭho paricchedo.

第六章

7. Chaanussatiniddeso

7. 六随念的解释

1. Buddhānussatikathā

1. 佛随念论

123. Asubhānantaraṃ [Pg.191] uddiṭṭhāsu pana dasasu anussatīsu punappunaṃ uppajjanato satiyeva anussati, pavattitabbaṭṭhānamhiyeva vā pavattattā saddhāpabbajitassa kulaputtassa anurūpā satītipi anussati, buddhaṃ ārabbha uppannā anussati buddhānussati, buddhaguṇārammaṇāya satiyā etamadhivacanaṃ. Dhammaṃ ārabbha uppannā anussati dhammānussati, svākkhātatādidhammaguṇārammaṇāya satiyā etamadhivacanaṃ. Saṅghaṃ ārabbha uppannā anussati saṅghānussati, suppaṭipannatādisaṅghaguṇārammaṇāya satiyā etamadhivacanaṃ. Sīlaṃ ārabbha uppannā anussati sīlānussati, akhaṇḍatādisīlaguṇārammaṇāya satiyā etamadhivacanaṃ. Cāgaṃ ārabbha uppannā anussati cāgānussati, muttacāgatādicāgaguṇārammaṇāya satiyā etamadhivacanaṃ. Devatā ārabbha uppannā anussati devatānussati, devatā sakkhiṭṭhāne ṭhapetvā attano saddhādiguṇārammaṇāya satiyā etamadhivacanaṃ. Maraṇaṃ ārabbha uppannā anussati maraṇānussati, jīvitindriyupacchedārammaṇāya satiyā etamadhivacanaṃ. Kesādibhedaṃ rūpakāyaṃ gatā, kāye vā gatāti kāyagatā, kāyagatā ca sā sati cāti kāyagatasatīti vattabbe rassaṃ akatvā kāyagatāsatīti vuttā, kesādikāyakoṭṭhāsanimittārammaṇāya satiyā etamadhivacanaṃ. Ānāpāne ārabbha uppannā sati ānāpānassati, assāsapassāsanimittārammaṇāya satiyā etamadhivacanaṃ. Upasamaṃ ārabbha uppannā anussati upasamānussati, sabbadukkhūpasamārammaṇāya satiyā etamadhivacanaṃ.

123. 再者，于不净业处之后所略示的十随念中：由于数数生起，念（sati）即是随念（anussati）；又或因其仅于应生起处生起，是具信出家之良家子（kulaputta）的随顺之念，故亦是随念。缘佛而生的随念为“佛随念”（Buddhānussati），此乃以佛功德为所缘之念的异名。缘法而生的随念为“法随念”（Dhammānussati），此乃以法之善说等功德为所缘之念的异名。缘僧而生的随念为“僧随念”（Saṅghānussati），此乃以僧之善行道等功德为所缘之念的异名。缘戒而生的随念为“戒随念”（Sīlānussati），此乃以戒之不毁等功德为所缘之念的异名。缘布施而生的随念为“布施随念”（Cāgānussati），此乃以离悭施等布施之功德为所缘之念的异名。缘天而生的随念为“天随念”（Devatānussati），此乃立天为证，以己信等功德为所缘之念的异名。缘死而生的随念为“死随念”（Maraṇānussati），此乃以命根断绝为所缘之念的异名。至发等色身，或于身中行，故名“身至”（kāyagatā）；此既是身至，又是念（sati），故当言“kāyagatasati”，然未作短音而说为“身至念”（kāyagatāsati），此乃以发等身分之相为所缘之念的异名。缘入出息而生的念为“入出息念”（ānāpānassati），此乃以入出息之相为所缘之念的异名。缘寂静而生的随念为“寂静随念”（Upasamānussati），此乃以一切苦之止息为所缘之念的异名。

124. Iti imāsu dasasu anussatīsu buddhānussatiṃ tāva bhāvetukāmena aveccappasādasamannāgatena yoginā patirūpasenāsane rahogatena paṭisallīnena ‘‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi [Pg.192] satthā devamanussānaṃ buddho bhagavā’’ti (a. ni. 6.10) evaṃ buddhassa bhagavato guṇā anussaritabbā.

124. 于此十随念中，欲修习佛随念、具足不坏净信的瑜伽士，首先当在适合的住处，去到闲静处，收摄身心，应如是随念佛陀世尊的功德：“彼世尊亦是阿罗汉、正等觉者、明行具足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。”

Tatrāyaṃ anussaraṇanayo – so bhagavā itipi arahaṃ, itipi sammāsambuddho…pe… itipi bhagavāti anussarati. Iminā ca iminā ca kāraṇenāti vuttaṃ hoti.

于此，随念的方法如下：“彼世尊亦因是故为阿罗汉，亦因是故为正等觉者……乃至……亦因是故为世尊。”如是随念。此即是说：“由于此因，以及此因。”

125. Tattha ārakattā arīnaṃ arānañca hatattā paccayādīnaṃ arahattā pāpakaraṇe rahābhāvāti imehi tāva kāraṇehi so bhagavā arahanti anussarati. Ārakā hi so sabbakilesehi suvidūravidūre ṭhito maggena savāsanānaṃ kilesānaṃ viddhaṃsitattāti ārakattā arahaṃ.

125. 于此，当如是随念：彼世尊因远离（烦恼）、摧破（烦恼之）敌、毁坏（轮回之）辐、应受资具等供养、无有隐秘行恶，由此等因缘，故名阿罗汉。详言之：彼世尊确实远离一切烦恼，以道摧毁了连同习气在内的诸烦恼，故住于极远之处。因其远离，故为阿罗汉。

So tato ārakā nāma, yassa yenāsamaṅgitā;

Asamaṅgī ca dosehi, nātho tenārahaṃ matoti.

任何人，若不与任何烦恼相应，则他被称为远离彼者。导师亦不与诸过失相应，是故当知其为阿罗汉。

126. Te cānena kilesārayo maggena hatāti arīnaṃ hatattāpi arahaṃ.

126. 再者，彼世尊以道摧毁了彼等烦恼之敌，是故亦因摧破敌故，而为阿罗汉。

Yasmā rāgādisaṅkhātā, sabbepi arayo hatā;

Paññāsatthena nāthena, tasmāpi arahaṃ matoti.

因为导师以智慧之剑摧毁了所有名为贪等的敌人，是故亦被认为是阿罗汉。

127. Yañcetaṃ avijjābhavataṇhāmayanābhi puññādiabhisaṅkhārāraṃ jarāmaraṇanemi āsavasamudayamayena akkhena vijjhitvā tibhavarathe samāyojitaṃ anādikālappavattaṃ saṃsāracakkaṃ, tassānena bodhimaṇḍe vīriyapādehi sīlapathaviyaṃ patiṭṭhāya saddhāhatthena kammakkhayakaraṃ ñāṇapharasuṃ gahetvā sabbe arā hatāti arānaṃ hatattāpi arahaṃ.

127. 再者，此轮回之轮，以无明、有、爱为轮毂，以福行等诸行为辐条，以老死为轮辋，以漏集为轮轴穿起，连结于三有之车，从无始时以来恒常转动。对此轮回之轮，彼世尊于菩提座上，以精进为足立于戒之大地，以信为手，执持能灭尽诸业的智慧之斧，摧毁了所有辐条。是故亦因摧破辐条故，而为阿罗汉。

128. Atha vā saṃsāracakkanti anamataggaṃ saṃsāravaṭṭaṃ vuccati. Tassa ca avijjā nābhi, mūlattā. Jarāmaraṇaṃ nemi, pariyosānattā. Sesā dasa dhammā arā, avijjāmūlakattā jarāmaraṇapariyantattā ca, tattha dukkhādīsu aññāṇaṃ avijjā. Kāmabhave ca avijjā kāmabhave saṅkhārānaṃ paccayo hoti, rūpabhave avijjā rūpabhave saṅkhārānaṃ paccayo hoti, arūpabhave avijjā [Pg.193] arūpabhave saṅkhārānaṃ paccayo hoti. Kāmabhave saṅkhārā kāmabhave paṭisandhiviññāṇassa paccayā honti, esa nayo itaresu. Kāmabhave paṭisandhiviññāṇaṃ kāmabhave nāmarūpassa paccayo hoti, tathā rūpabhave. Arūpabhave nāmasseva paccayo hoti. Kāmabhave nāmarūpaṃ kāmabhave saḷāyatanassa paccayo hoti, rūpabhave nāmarūpaṃ rūpabhave tiṇṇaṃ āyatanānaṃ paccayo hoti, arūpabhave nāmaṃ arūpabhave ekassa āyatanassa paccayo hoti. Kāmabhave saḷāyatanaṃ kāmabhave chabbidhassa phassassa paccayo hoti, rūpabhave tīṇi āyatanāni rūpabhave tiṇṇaṃ phassānaṃ paccayā honti, arūpabhave ekaṃ āyatanaṃ arūpabhave ekassa phassassa paccayo hoti. Kāmabhave cha phassā kāmabhave channaṃ vedanānaṃ paccayā honti, rūpabhave tayo phassā tattheva tissannaṃ, arūpabhave eko tattheva ekissā vedanāya paccayo hoti. Kāmabhave cha vedanā kāmabhave channaṃ taṇhākāyānaṃ paccayā honti, rūpabhave tisso tattheva tiṇṇaṃ, arūpabhave ekā vedanā arūpabhave ekassa taṇhākāyassa paccayo hoti. Tattha tattha sā sā taṇhā tassa tassa upādānassa, upādānādayo bhavādīnaṃ.

128. 或者说，轮回之轮即是无始的轮回流转（saṃsāravaṭṭa）。其中，无明是轮毂，因为它是根本；老死是轮辋，因为它是终点。其余十法是辐条，因为它们以无明为根本，以老死为终点。于此，对苦等的不了解就是无明。在欲有中，无明是欲有诸行的缘；在色有中，无明是色有诸行的缘；在无色有中，无明是无色有诸行的缘。在欲有中，诸行是欲有结生识的缘，此理亦通于其余诸有。在欲有中，结生识是欲有名色的缘，在色有中也是这样。在无色有中，结生识仅仅是名的缘。在欲有中，名色是欲有六处的缘；在色有中，名色是色有三处的缘；在无色有中，名是无色有一处的缘。在欲有中，六处是欲有六触的缘；在色有中，三处是色有三触的缘；在无色有中，一处是无色有一触的缘。在欲有中，六触是欲有六受的缘；在色有中，三触即于彼处是三受的缘；在无色有中，一（触）即于彼处是一受的缘。在欲有中，六受是欲有六爱聚（taṇhākāya）的缘；在色有中，三（受）即于彼处是三爱聚的缘；在无色有中，一受是无色有一爱聚的缘。在彼彼有中，彼彼爱是彼彼取的缘，取等是有等的缘。

Kathaṃ? Idhekacco kāme paribhuñjissāmīti kāmupādānapaccayā kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati, duccaritapāripūriyā apāye upapajjati. Tatthassa upapattihetubhūtaṃ kammaṃ kammabhavo, kammanibbattā khandhā upapattibhavo, khandhānaṃ nibbatti jāti, paripāko jarā, bhedo maraṇaṃ.

如何呢？在此，某人想：“我将受用诸欲”，以欲取(kāmupādāna)为缘，以身行恶行(duccarita)，以语行恶行，以意行恶行。因恶行圆满，他便投生到恶趣(apāya)。于彼处，作为他投生之因的业是业有(kammabhava)，由业所生的诸蕴是生有(upapattibhava)，诸蕴的生起是生(jāti)，成熟是老(jarā)，毁坏是死(maraṇa)。

Aparo saggasampattiṃ anubhavissāmīti tatheva sucaritaṃ carati, sucaritapāripūriyā sagge upapajjati. Tatthassa upapattihetubhūtaṃ kammaṃ kammabhavoti so eva nayo.

另一人想：“我将体验天界的福乐”，同样地行善行(sucarita)，因善行圆满而生于天界。于彼处，作为他投生之因的业是业有，此理亦然。

Aparo pana brahmalokasampattiṃ anubhavissāmīti kāmupādānapaccayāeva mettaṃ bhāveti, karuṇaṃ, muditaṃ, upekkhaṃ bhāveti, bhāvanāpāripūriyā brahmaloke nibbattati. Tatthassa nibbattihetubhūtaṃ kammaṃ kammabhavoti so eva nayo.

另一人则想：“我将体验梵天界的福乐”，仅以欲取为缘而修习慈(mettā)、悲(karuṇā)、喜(muditā)、舍(upekkhā)。因修习圆满而生于梵天界。于彼处，作为他出生之因的业是业有，此理亦然。

Aparo [Pg.194] arūpabhave sampattiṃ anubhavissāmīti tatheva ākāsānañcāyatanādisamāpattiyo bhāveti, bhāvanāpāripūriyā tattha tattha nibbattati. Tatthassa nibbattihetubhūtaṃ kammaṃ kammabhavo, kammanibbattā khandhā upapattibhavo, khandhānaṃ nibbatti jāti, paripāko jarā, bhedo maraṇanti. Esa nayo sesupādānamūlikāsupi yojanāsu.

另一人想：“我将在无色有(arūpabhava)中体验福乐”，同样地修习空无边处(ākāsānañcāyatana)等诸等至(samāpatti)。因修习圆满，而生于彼彼之处。于彼处，作为他出生之因的业是业有，由业所生的诸蕴是生有，诸蕴的生起是生，成熟是老，毁坏是死。此理亦适用于其余以取为根的结合。

Evaṃ ayaṃ avijjā hetu, saṅkhārā hetusamuppannā, ubhopete hetusamuppannāti paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ. Atītampi addhānaṃ anāgatampi addhānaṃ avijjā hetu, saṅkhārā hetusamuppannā, ubhopete hetusamuppannāti paccayapariggahe paññā dhammaṭṭhitiñāṇanti eteneva nayena sabbapadāni vitthāretabbāni.

如是，“此无明(avijjā)是因，诸行(saṅkhārā)是因生法，此二者亦是因生法”——于此诸缘的把握中的智慧，是法住智(dhammaṭṭhitiñāṇa)。于过去世(atīta addhāna)及未来世(anāgata addhāna)中，“无明是因，诸行是因生法，此二者亦是因生法”——于此诸缘的把握中的智慧，是法住智。应以此理详释一切句。

Tattha avijjāsaṅkhārā eko saṅkhepo, viññāṇanāmarūpasaḷāyatanaphassavedanā eko, taṇhupādānabhavā eko, jātijarāmaraṇaṃ eko. Purimasaṅkhepo cettha atīto addhā, dve majjhimā paccuppanno, jātijarāmaraṇaṃ anāgato. Avijjāsaṅkhāraggahaṇena cettha taṇhupādānabhavā gahitāva hontīti ime pañca dhammā atīte kammavaṭṭaṃ, viññāṇādayo pañca etarahi vipākavaṭṭaṃ, taṇhupādānabhavaggahaṇena avijjāsaṅkhārā gahitāva hontīti ime pañca dhammā etarahi kammavaṭṭaṃ, jātijarāmaraṇāpadesena viññāṇādīnaṃ niddiṭṭhattā ime pañca dhammā āyatiṃ vipākavaṭṭaṃ. Te ākārato vīsatividhā honti. Saṅkhāraviññāṇānañcettha antarā eko sandhi, vedanātaṇhānamantarā eko, bhavajātīnamantarā ekoti, iti bhagavā etaṃ catusaṅkhepaṃ tiyaddhaṃ vīsatākāraṃ tisandhiṃ paṭiccasamuppādaṃ sabbākārato jānāti passati aññāti paṭivijjhati. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā, tena vuccati paccayapariggahe paññā dhammaṭṭhitiñāṇanti. Iminā dhammaṭṭhitiñāṇena bhagavā te dhamme yathābhūtaṃ ñatvā tesu nibbindanto virajjanto vimuccanto vuttappakārassa imassa saṃsāracakkassa are hani vihani viddhaṃsesi. Evampi arānaṃ hatattā arahaṃ.

于此，无明与诸行为一摄，识、名色、六处、触、受为一摄，爱、取、有为一摄，生、老死为一摄。于此，前一摄为过去时，中间二摄为现在时，生、老死为未来时。于此，以取无明与诸行，亦已取爱、取、有，是故此五法于过去为业轮转；识等五法于现在为异熟轮转。以取爱、取、有，亦已取无明与诸行，是故此五法于现在为业轮转；以指示生、老死，故已说明识等，是故此五法于未来为异熟轮转。彼等从行相上有二十种。于此，诸行与识之间有一连结，受与爱之间有一连结，有与生之间有一连结。如是，世尊以一切行相，知、见、识、通达此四摄、三时、二十行相、三连结的缘起法。其知义为智，遍知义为慧，是故说：“于缘摄受之慧，即法住智。”世尊以此法住智如实了知彼诸法后，于彼等生厌、离染、解脱，斩断、破坏、粉碎了如前所述的此轮回之轮的诸辐。如是，亦因摧毁诸辐，故为阿罗汉。

Arā saṃsāracakkassa, hatā ñāṇāsinā yato;

Lokanāthena tenesa, arahanti pavuccati.

轮回之轮的诸辐，已被世间怙主以智慧之剑斩断，是故彼被称为阿罗汉。

129. Aggadakkhiṇeyyattā [Pg.195] ca cīvarādipaccaye arahati pūjāvisesañca. Teneva ca uppanne tathāgate yekeci mahesakkhā devamanussā, na te aññattha pūjaṃ karonti. Tathā hi brahmā sahampati sinerumattena ratanadāmena tathāgataṃ pūjesi. Yathābalañca aññe devā manussā ca bimbisārakosalarājādayo. Parinibbutampi ca bhagavantaṃ uddissa channavutikoṭidhanaṃ vissajjetvā asokamahārājā sakalajambudīpe caturāsītivihārasahassāni patiṭṭhāpesi. Ko pana vādo aññesaṃ pūjāvisesānanti paccayādīnaṃ arahattāpi arahaṃ.

129. 又，因其堪为最上福田（aggadakkhiṇeyyattā），故应受（arahati）袈裟等资具与殊胜供养。因此，如来出世时，任何具大威力之天人，皆不于他处作供养。诚然，娑婆主（Sahampati）梵天曾以等同须弥山大小之宝鬘供养如来；频婆娑罗王、憍萨罗王等其他天人亦各尽其力而为供养。乃至世尊般涅槃后，阿育大王为忆念世尊，亦散尽九十六俱胝财富，于全瞻部洲建立八万四千座精舍。于其他（凡庸之）殊胜供养，又有何可言？是故，因其应受资具等，亦名“阿罗汉”。

Pūjāvisesaṃ saha paccayehi,Yasmā ayaṃ arahati lokanātho;

Atthānurūpaṃ arahanti loke,Tasmā jino arahati nāmametaṃ.

此世间怙主，因应受资具与殊胜供养，是故，于世间，此胜者堪称“阿罗汉”，其名与义相符。

130. Yathā ca loke yekeci paṇḍitamānino bālā asilokabhayena raho pāpaṃ karonti, evamesa na kadāci karotīti pāpakaraṇe rahābhāvatopi arahaṃ.

130. 又如世间某些自以为智之愚人，因惧恶名而于隐秘处造作恶业；然彼（世尊）绝不如此行。是故，因其无有造恶之隐秘处，亦名“阿罗汉”。

Yasmā natthi raho nāma, pāpakammesu tādino;

Rahābhāvena tenesa, arahaṃ iti vissuto.

因于恶业中，如是者（tādino）实无隐秘处；由无隐秘故，彼以“阿罗汉”而闻名。

Evaṃ sabbathāpi –

如是，总而言之——

Ārakattā hatattā ca, kilesārīna so muni;

Hatasaṃsāracakkāro, paccayādīna cāraho;

Na raho karoti pāpāni, arahaṃ tena vuccatīti.

彼牟尼远离（烦恼），且已杀烦恼敌，又已毁轮回轮辐，亦堪受资具等，不于隐处行诸恶，是故得称阿罗汉。

131. Sammā sāmañca sabbadhammānaṃ buddhattā pana sammāsambuddho. Tathāhi esa sabbadhamme sammā sāmañca buddho, abhiññeyye dhamme abhiññeyyato buddho, pariññeyye dhamme pariññeyyato, pahātabbe dhamme pahātabbato, sacchikātabbe dhamme sacchikātabbato, bhāvetabbe dhamme bhāvetabbato. Teneva cāha –

131. 又，因其正（sammā）、自（sāmaṃ）觉一切法，故为正等觉者（Sammāsambuddha）。诚然，彼正、自觉一切法：于应以超智证知之法，由超智而觉；于应遍知之法，由遍知而觉；于应断之法，由断而觉；于应作证之法，由作证而觉；于应修习之法，由修习而觉。是故彼说：

Abhiññeyyaṃ abhiññātaṃ, bhāvetabbañca bhāvitaṃ;

Pahātabbaṃ pahīnaṃ me, tasmā buddhosmi brāhmaṇāti. (ma. ni. 2.399;

su. ni. 563);

应以超智证知者，我已超智证知；应修习者，我已修习；应断除者，我已断除。是故，婆罗门，我为佛陀。

132. Apica [Pg.196] cakkhuṃ dukkhasaccaṃ, tassa mūlakāraṇabhāvena samuṭṭhāpikā purimataṇhā samudayasaccaṃ, ubhinnaṃ appavatti nirodhasaccaṃ, nirodhapajānanā paṭipadā maggasaccanti evaṃ ekekapaduddhārenāpi sabbadhamme sammā sāmañca buddho, esa nayo sotaghānajivhākāyamanesu. Eteneva nayena rūpādīni cha āyatanāni, cakkhuviññāṇādayo chaviññāṇakāyā, cakkhusamphassādayo cha phassā, cakkhusamphassajādayo cha vedanā, rūpasaññādayo cha saññā, rūpasañcetanādayo cha cetanā, rūpataṇhādayo cha taṇhākāyā, rūpavitakkādayo cha vitakkā, rūpavicārādayo cha vicārā, rūpakkhandhādayo pañcakkhandhā, dasa kasiṇāni, dasa anussatiyo, uddhumātakasaññādivasena dasa saññā, kesādayo dvattiṃsākārā, dvādasāyatanāni, aṭṭhārasa dhātuyo, kāmabhavādayo nava bhavā, paṭhamādīni cattāri jhānāni, mettābhāvanādayo catasso appamaññā, catasso arūpasamāpattiyo, paṭilomato jarāmaraṇādīni, anulomato avijjādīni paṭiccasamuppādaṅgāni ca yojetabbāni.

132. 再者，眼是苦谛，作为其根本原因而令眼生起的前世渴爱是集谛，二者的不复生起是灭谛，彻知灭之道是道谛。像这样，通过提取每一法聚，亦已如实、亲自觉悟一切法。此理亦适用于耳、鼻、舌、身、意。以此理，色等六处、眼识等六识身、眼触等六触、眼触所生等六受、色想等六想、色思等六思、色爱等六爱身、色寻等六寻、色伺等六伺、色蕴等五蕴、十遍处、十随念、膨胀想等十想、发等三十二身分、十二处、十八界、欲有等九有、初禅等四禅、慈心等四无量、四无色等至、逆观的老死等缘起支，以及顺观的无明等缘起支，皆应结合。

Tatrāyaṃ ekapadayojanā, jarāmaraṇaṃ dukkhasaccaṃ, jāti samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhapajānanā paṭipadā maggasaccanti evamekekapaduddhārena sabbadhamme sammā sāmañca buddho anubuddho paṭibuddho. Tena vuttaṃ – ‘‘sammā sāmañca sabbadhammānaṃ buddhattā pana sammāsambuddho’’ti.

于此，这是单一法聚的结合方式：老死是苦谛，生是集谛，二者的出离是灭谛，彻知灭之道是道谛。像这样，通过提取每一法聚，已如实、亲自觉悟、随觉、现觉一切法。因此说：“因为如实、亲自觉悟了一切法，故为正等觉者。”

133. Vijjāhi pana caraṇena ca sampannattā vijjācaraṇasampanno. Tattha vijjāti tissopi vijjā aṭṭhapi vijjā. Tisso vijjā bhayabheravasutte (ma. ni. 1.52 ādayo) vuttanayeneva veditabbā, aṭṭha ambaṭṭhasutte (dī. ni. 1.278 ādayo). Tatra hi vipassanāñāṇena manomayiddhiyā ca saha cha abhiññā pariggahetvā aṭṭha vijjā vuttā. Caraṇanti sīlasaṃvaro, indriyesu guttadvāratā, bhojane mattaññutā, jāgariyānuyogo, satta saddhammā, cattāri rūpāvacarajjhānānīti ime pannarasa dhammā veditabbā. Imeyeva hi pannarasa dhammā yasmā etehi carati ariyasāvako gacchati amataṃ disaṃ, tasmā caraṇanti vuttā. Yathāha – ‘‘idha, mahānāma, ariyasāvako sīlavā hotī’’ti (ma. ni. 2.24) sabbaṃ majjhimapaṇṇāsake vuttanayeneva veditabbaṃ. Bhagavā imāhi vijjāhi iminā ca caraṇena samannāgato. Tena vuccati vijjācaraṇasampannoti.

133. 由于具足明与行，故名“明行具足”。此中，“明”是指三明与八明。三明应依《怖骇经》(Bhayabherava Sutta)所说而知，八明则依《安巴塔经》(Ambaṭṭha Sutta)所说而知。于彼经中，是合观智(vipassanāñāṇa)、意所成神变(manomayiddhi)与六神通(cha abhiññā)而说为八明。“行”是指：戒律仪(sīlasaṃvara)、守护根门(indriyesu guttadvāratā)、饮食知量(bhojane mattaññutā)、策励觉醒(jāgariyānuyoga)、七正法(satta saddhammā)、四色界禅(cattāri rūpāvacarajjhānāni)——应知此十五法。实因此十五法，圣弟子依之而行，趣向不死之地，故说为“行”。如所说：“摩诃男，于此，圣弟子具足戒行……”，此一切皆应依《中部》中分五十经所说而知。世尊具足此等诸明与此行，是故名为“明行具足”。

Tattha [Pg.197] vijjāsampadā bhagavato sabbaññutaṃ pūretvā ṭhitā. Caraṇasampadā mahākāruṇikataṃ. So sabbaññutāya sabbasattānaṃ atthānatthaṃ ñatvā mahākāruṇikatāya anatthaṃ parivajjetvā atthe niyojeti. Yathā taṃ vijjācaraṇasampanno. Tenassa sāvakā suppaṭipannā honti, no duppaṭipannā vijjācaraṇavipannānaṃ sāvakā attantapādayo viya.

此中，明之成就圆满世尊的一切知性，行之成就则圆满其大悲心性。彼世尊以一切知性了知一切有情之利益与非利益后，以大悲心性令其远离非利益，而令其致力于利益。此乃明行具足者之所为。是故，其弟子众皆为善行道者，而非如明行有缺之外道弟子——如自苦行者等——为恶行道者。

134. Sobhanagamanattā, sundaraṃ ṭhānaṃ gatattā, sammā gatattā, sammā ca gadattā sugato. Gamanampi hi gatanti vuccati. Tañca bhagavato sobhanaṃ parisuddhamanavajjaṃ. Kiṃ pana tanti? Ariyamaggo. Tena hesa gamanena khemaṃ disaṃ asajjamāno gatoti sobhanagamanattā sugato. Sundarañcesa ṭhānaṃ gato amataṃ nibbānanti sundaraṃ ṭhānaṃ gatattāpi sugato. Sammā ca gato tena tena maggena pahīne kilese puna apaccāgacchanto. Vuttañhetaṃ – ‘‘sotāpattimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatīti sugato…pe… arahattamaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatīti sugato’’ti, sammā vā gato dīpaṅkarapādamūlato pabhuti yāva bodhimaṇḍā tāva samatiṃsapāramīpūrikāya sammāpaṭipattiyā sabbalokassa hitasukhameva karonto sassataṃ, ucchedaṃ, kāmasukhaṃ, attakilamathanti ime ca ante anupagacchanto gatoti sammā gatattāpi sugato. Sammā cesa gadati yuttaṭṭhāne yuttameva vācaṃ bhāsatīti sammā gadattāpi sugato. Tatridaṃ sādhakasuttaṃ ‘‘yaṃ tathāgato vācaṃ jānāti abhūtaṃ atacchaṃ anatthasañhitaṃ, sā ca paresaṃ appiyā amanāpā, na taṃ tathāgato vācaṃ bhāsati. Yampi tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ anatthasañhitaṃ, sā ca paresaṃ appiyā amanāpā, tampi tathāgato vācaṃ na bhāsati. Yañca kho tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasañhitaṃ, sā ca paresaṃ appiyā amanāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya. Yaṃ tathāgato vācaṃ jānāti abhūtaṃ atacchaṃ anatthasañhitaṃ, sā ca paresaṃ piyā manāpā, na taṃ tathāgato vācaṃ bhāsati. Yampi tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ anatthasañhitaṃ, sā ca paresaṃ piyā manāpā, tampi tathāgato vācaṃ na bhāsati. Yañca kho tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasañhitaṃ, sā [Pg.198] ca paresaṃ piyā manāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāyā’’ti (ma. ni. 2.86). Evaṃ sammā gadattāpi sugatoti veditabbo.

134. 因善妙的行走，因到达殊胜之处，因正确地行走，以及因正确地言说，故名善逝。行走亦被称为“已至”。而世尊的行走是善妙的、完全清净的、无有瑕疵的。那是什么呢？即是圣道。因为世尊以彼行走，无所执著地行至安稳之地，故因善妙的行走而为善逝。又因世尊已至不死涅槃此一殊胜之处，故因到达殊胜之处而为善逝。又因世尊以彼彼道途正确地行走，于已断除的诸烦恼不再复返。如是所说：“以入流道所断除的诸烦恼，彼等不再复返，不再返回，故为善逝……乃至……以阿罗汉道所断除的诸烦恼，彼等不再复返，不再返回，故为善逝。”或，因世尊从燃灯佛足下起，直至菩提道场，以圆满三十波罗蜜的正确修行，为一切世间行利益安乐事，不趋入常、断、欲乐、自我折磨此等极端，如是行走，故因正确地行走而为善逝。又因世尊正确地言说，于适当时机宣说适切之语，故因正确地言说而为善逝。于此，有经为证：“如来知晓言语为不实、不真、无有利益，且为他人所不喜、不悦者，如来不说此语。如来知晓言语为真实、真确、无有利益，且为他人所不喜、不悦者，如来亦不说此语。而如来知晓言语为真实、真确、有利益，且为他人所不喜、不悦者，于此，如来知时而说。如来知晓言语为不实、不真、无有利益，且为他人所喜爱、所悦者，如来不说此语。如来知晓言语为真实、真确、无有利益，且为他人所喜爱、所悦者，如来亦不说此语。而如来知晓言语为真实、真确、有利益，且为他人所喜爱、所悦者，于此，如来知时而说。”如是，因正确地言说而为善逝，当如是了知。

135. Sabbathāpi viditalokattā pana lokavidū. So hi bhagavā sabhāvato samudayato nirodhato nirodhūpāyatoti sabbathā lokaṃ avedi aññāsi paṭivijjhi. Yathāha – ‘‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmi, na cāhaṃ, āvuso, apatvāva lokassa antaṃ dukkhassa antakiriyaṃ vadāmi. Api cāhaṃ, āvuso, imasmiññeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññapemi lokasamudayañca lokanirodhañca lokanirodhagāminiñca paṭipadaṃ.

135. 再者，由一切行相了知世间，故为“世间解”(lokavidū)。诚然，彼世尊由自性、由集、由灭、由趣向灭之道，如是一切行相，已知、已明、已通达世间。如所说：“贤友，于何处无生、无老、无死、无逝、无再生，我不说能以行走到达而得知、得见、得证彼世间之边际。贤友，我亦不说未达世间之边际而能作苦之终结。然而，贤友，我即于此有想、有心之一寻身中，施设世间、世间集、世间灭、以及趣向世间灭之道。”

Gamanena na pattabbo, lokassanto kudācanaṃ;

Na ca apatvā lokantaṃ, dukkhā atthi pamocanaṃ.

以步行永不得达世间之边际；未达世间边，则无从苦中得解脱。

Tasmā have lokavidū sumedho,Lokantagū vūsitabrahmacariyo;

Lokassa antaṃ samitāvi ñatvā,Nāsīsati lokamimaṃ parañcāti. (saṃ. ni. 1.107;

a. ni. 4.45);

是故具慧世间解，已达世边梵行立；寂静者知世间尽，不希求此世与他世。

136. Apica tayo lokā saṅkhāraloko sattaloko okāsalokoti. Tattha eko loko sabbe sattā āhāraṭṭhitikāti (paṭi. ma. 1.112) āgataṭṭhāne saṅkhāraloko veditabbo. Sassato lokoti vā asassato lokoti vāti (dī. ni. 1.421) āgataṭṭhāne sattaloko.

136. 此外，有三种世间：行世间、有情世间、处所世间。其中，于“一切有情依食而住”之所说，当知为行世间。于“世间是常”或“世间是无常”之所说，当知为有情世间。

Yāvatā candimasūriyā pariharanti, disā bhanti virocamānā;

Tāva sahassadhā loko, ettha te vattatī vasoti. (ma. ni. 1.503) –

日月所周行，辉光遍诸方；千界以为量，汝力于中行。

Āgataṭṭhāne okāsaloko. Tampi bhagavā sabbathā avedi. Tathā hissa ‘‘eko loko sabbe sattā āhāraṭṭhitikā. Dve lokā nāmañca rūpañca. Tayo lokā tisso vedanā. Cattāro lokā [Pg.199] cattāro āhārā. Pañca lokā pañcupādānakkhandhā. Cha lokā cha ajjhattikāni āyatanāni. Satta lokā satta viññāṇaṭṭhitiyo. Aṭṭha lokā aṭṭha lokadhammā. Nava lokā nava sattāvāsā. Dasa lokā dasāyatanāni. Dvādasa lokā dvādasāyatanāni. Aṭṭhārasa lokā aṭṭhārasa dhātuyo’’ti (paṭi. ma. 1.112) ayaṃ saṅkhāralokopi sabbathā vidito.

于此文中，即指处世间。世尊亦全了知彼。诚然，如其所说：“一世间者，一切有情依食而住；二世间者，名与色；三世间者，三受；四世间者，四食；五世间者，五取蕴；六世间者，六内处；七世间者，七识住；八世间者，八世间法；九世间者，九有情居；十世间者，十处；十二世间者，十二处；十八世间者，十八界。” 如此，此行世间亦被完全了知。

Yasmā panesa sabbesampi sattānaṃ āsayaṃ jānāti, anusayaṃ jānāti, caritaṃ jānāti, adhimuttiṃ jānāti, apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, bhabbe abhabbe satte jānāti. Tasmāssa sattalokopi sabbathā vidito.

又，因此世尊了知一切有情的意乐、随眠、行、胜解，并了知少尘垢、多尘垢，利根、钝根，善根性、恶根性，易教化、难教化，堪能、不堪能的有情。是故，于彼，有情世间亦被完全了知。

137. Yathā ca sattaloko, evaṃ okāsalokopi. Tathā hesa ekaṃ cakkavāḷaṃ āyāmato ca vitthārato ca yojanānaṃ dvādasasatasahassāni catutiṃsasatāni ca paññāsañca yojanāni. Parikkhepato pana –

137. 如于有情世间，于处世间亦然。此一轮围世界(cakkavāḷa)，其长与宽为一百二十万三千四百五十由旬。至于周长——

Sabbaṃ satasahassāni, chattiṃsaparimaṇḍalaṃ;

Dasa ceva sahassāni, aḍḍhuḍḍhāni satāni ca.

其周长总计为三百六十一万零三百五十由旬。

Tattha –

于其中——

Duve satasahassāni, cattāri nahutāni ca;

Ettakaṃ bahalattena, saṅkhātāyaṃ vasundharā.

此大地被记为厚二十四万由旬。

Tassāyeva sandhārakaṃ –

承载此地者——

Cattāri satasahassāni, aṭṭheva nahutāni ca;

Ettakaṃ bahalattena, jalaṃ vāte patiṭṭhitaṃ.

水厚四十八万由旬，安住于风上。

Tassāpi sandhārako –

承载此水者——

Nava satasahassāni, māluto nabhamuggato;

Saṭṭhiñceva sahassāni, esā lokassa saṇṭhiti.

风深入虚空，厚九十六万由旬。此即世间之安立。

Evaṃ saṇṭhite cettha yojanānaṃ –

于此如是安立处——

Caturāsīti [Pg.200] sahassāni, ajjhogāḷho mahaṇṇave;

Accuggato tāvadeva, sineru pabbatuttamo.

至上之须弥山，八万四千由旬沉入大海洋，亦复如是高耸。

Tato upaḍḍhupaḍḍhena, pamāṇena yathākkamaṃ;

Ajjhogāḷhuggatā dibbā, nānāratanacittitā.

从彼依次以一半又一半的量度，有沉没亦有高耸；乃天神之境，为种种宝物所严饰。

Yugandharo īsadharo, karavīko sudassano;

Nemindharo vinatako, assakaṇṇo giri brahā.

持双山、伊沙陀罗山、羯罗毗迦山、善见山、尼民达罗山、毗那多迦山、马耳山，此乃诸大山。

Ete satta mahāselā, sinerussa samantato;

Mahārājānamāvāsā, devayakkhanisevitā.

此七大山，环绕须弥山；乃诸大王之住所，为天与夜叉所栖息。

Yojanānaṃ satānucco, himavā pañca pabbato;

Yojanānaṃ sahassāni, tīṇi āyatavitthato.

雪山高五百由旬，长与宽各三千由旬。

Caturāsītisahassehi, kūṭehi paṭimaṇḍito;

Tipañcayojanakkhandha-parikkhepā nagavhayā.

（雪山）由八万四千山峰所严饰。有名为“那伽”的阎浮树，其树干周长为十五由旬。

Paññāsayojanakkhandha-sākhāyāmā samantato;

Satayojanavitthiṇṇā, tāvadeva ca uggatā;

Jambū yassānubhāvena, jambudīpo pakāsito.

其树干与主枝各长五十由旬，四周广达百由旬，其高度亦然；此洲因该阎浮树之威力，而被称为瞻部洲。

Yañcetaṃ jambuyā pamāṇaṃ, etadeva asurānaṃ citrapāṭaliyā, garuḷānaṃ simbalirukkhassa, aparagoyāne kadambassa, uttarakurūsu kapparukkhassa, pubbavidehe sirīsassa, tāvatiṃsesu pāricchattakassāti. Tenāhu porāṇā –

阎浮树的此等量度，亦是阿修罗的奇特波吒梨树、金翅鸟的铁设末利树、西牛货洲的咖丹巴树、北俱卢洲的劫波树、东胜身洲的合欢树、忉利天的巴瑞恰达树的量度。是故古人云：

‘‘Pāṭalī simbalī jambū, devānaṃ pāricchattako;

Kadambo kapparukkho ca, sirīsena bhavati sattamanti.

波吒梨树、铁设末利树、阎浮树，以及诸天的巴瑞恰达树；咖丹巴树和劫波树，合欢树为第七。

‘‘Dveasīti sahassāni, ajjhogāḷho mahaṇṇave;

Accuggato tāvadeva, cakkavāḷasiluccayo;

Parikkhipitvā taṃ sabbaṃ, lokadhātumayaṃ ṭhito’’ti.

轮围石山，沉入大洋八万二千由旬，高出亦然；周匝环绕彼一切世界而安立。

Tattha candamaṇḍalaṃ ekūnapaññāsayojanaṃ. Sūriyamaṇḍalaṃ paññāsayojanaṃ. Tāvatiṃsabhavanaṃ dasasahassayojanaṃ. Tathā asurabhavanaṃ avīcimahānirayo jambudīpo ca. Aparagoyānaṃ sattasahassayojanaṃ. Tathā [Pg.201] pubbavidehaṃ. Uttarakuru aṭṭhasahassayojanaṃ. Ekameko cettha mahādīpo pañcasatapañcasataparittadīpaparivāro. Taṃ sabbampi ekaṃ cakkavāḷaṃ ekā lokadhātu. Tadantaresu lokantarikanirayā.

于此，月轮广四十九由旬。日轮广五十由旬。忉利天宫广一万由旬，阿修罗宫、无间大地狱及瞻部洲亦复如是。西牛货洲广七千由旬，东胜身洲亦然。北俱卢洲广八千由旬。其中，每一大洲各有五百小洲为其眷属。此所有总为一轮围界，一世界。于其间隙，有世界间地狱。

Evaṃ anantāni cakkavāḷāni anantā lokadhātuyo bhagavā anantena buddhañāṇena avedi aññāsi paṭivijjhi. Evamassa okāsalokopi sabbathā vidito. Evampi sabbathā viditalokattā lokavidū.

如是，世尊以无边佛智，觉知、了知、证知无量轮围世界、无量世界。如是，其器世间亦被其全然了知。亦因此全然了知世间，故为世间解。

138. Attanā pana guṇehi visiṭṭhatarassa kassaci abhāvato natthi etassa uttaroti anuttaro. Tathā hesa sīlaguṇenāpi sabbaṃ lokamabhibhavati, samādhipaññāvimuttivimuttiñāṇadassanaguṇenāpi. Sīlaguṇenāpi asamo asamasamo appaṭimo appaṭibhāgo appaṭipuggalo…pe… vimuttiñāṇadassanaguṇenāpi. Yathāha – ‘‘na kho panāhaṃ samanupassāmi sadevake loke samārake…pe… sadevamanussāya pajāya attanā sīlasampannatara’’nti vitthāro. Evaṃ aggapasādasuttādīni (a. ni. 4.34; itivu. 90) ‘‘na me ācariyo atthī’’tiādikā (ma. ni. 1.285; mahāva. 11) gāthāyo ca vitthāretabbā.

138. 再者，因无任何人在功德上比自己更为殊胜，于其之上者无有，故为“无上”。诚然，彼以戒德胜伏一切世间，以定、慧、解脱、解脱知见之德亦然。以戒德而言，无有等者、无有等等者、无有譬喻者、无有对分者、无有对等之人……乃至以解脱知见之德亦然。如其所言：“我实未见于天界、魔界……乃至人天众生中，有任何人在戒圆满上胜过我。”此应广说。如是，《最上净信经》（Aggapasādasutta, A.N. 4.34; Itivu. 90）等，以及“我无阿阇梨”（na me ācariyo atthi, M.N. 1.285; Mahāva. 11）等偈，亦应广说。

139. Purisadamme sāretīti purisadammasārathi. Dameti vinetīti vuttaṃ hoti. Tattha purisadammāti adantā dametuṃ yuttā tiracchānapurisāpi manussapurisāpi amanussapurisāpi. Tathā hi bhagavatā tiracchānapurisāpi apalālo nāgarājā, cūḷodaro, mahodaro, aggisikho, dhūmasikho, aravāḷo nāgarājā, dhanapālako hatthīti evamādayo damitā nibbisā katā saraṇesu ca sīlesu ca patiṭṭhāpitā, manussapurisāpi saccakanigaṇṭhaputtaambaṭṭhamāṇavapokkharasāti soṇadantakūṭadantādayo, amanussapurisāpi āḷavakasūcilomakharalomayakkhasakkadevarājādayo damitā vinītā vicitrehi vinayanūpāyehi. ‘‘Ahaṃ kho, kesi, purisadamme saṇhenapi vinemi, pharusenapi vinemi, saṇhapharusenapi vinemī’’ti (a. ni. 4.11) idañcettha suttaṃ vitthāretabbaṃ.

139. 引导当调伏之人，故为“调御丈夫”（purisadammasārathi）。此谓调伏、教导。于此，“当调伏之人”（purisadamma）指尚未调伏、应予调伏的旁生、人类及非人。诚然，世尊曾调伏旁生，如龙王阿波罗罗（Apalālo）、龙王朱罗陀罗（Cūḷodaro）、龙王摩护陀罗（Mahodaro）、龙王火顶（Aggisikho）、龙王烟顶（Dhūmasikho）、龙王阿罗婆罗（Aravāḷo）、象护财（Dhanapālako）等，使其无有瞋毒，并安立于归依与诸戒中。亦曾调伏人类，如尼乾子萨遮迦（Saccaka Nigaṇṭhaputta）、摩纳安巴塔（Ambaṭṭha）、婆罗门波卡拉萨提（Pokkharasāti）、婆罗门须那檀陀（Soṇadaṇṭa）、婆罗门古达丹达（Kūṭadanta）等。亦曾以种种善巧调伏之法，调伏非人，如夜叉阿拉威（Āḷavaka）、夜叉针毛（Sūciloma）、夜叉粗毛（Kharaloma）、天王释迦（Sakka）等。于此，应广说此经：“髻夷（Kesi），我实以柔软、以粗暴、亦以柔软与粗暴调伏当调伏之人。”（A.N. 4.11）

Apica bhagavā visuddhasīlādīnaṃ paṭhamajjhānādīni sotāpannādīnañca uttari maggapaṭipadaṃ ācikkhanto dantepi dametiyeva.

再者，世尊为具足清净戒等人开示初禅等，亦为须陀洹等人开示更上之行道，乃至对已调伏者也加以调御。

Atha [Pg.202] vā anuttaro purisadammasārathīti ekamevidaṃ atthapadaṃ. Bhagavā hi tathā purisadamme sāreti, yathā ekapallaṅkeneva nisinnā aṭṭha disā asajjamānā dhāvanti. Tasmā anuttaro purisadammasārathīti vuccati. ‘‘Hatthidamakena, bhikkhave, hatthidammo sārito ekaṃyeva disaṃ dhāvatī’’ti idañcettha suttaṃ (ma. ni. 3.312) vitthāretabbaṃ.

又或者，“无上调御丈夫”是单个义句。因为世尊如此调御可调伏之人，使他们仅以一跏趺坐，即能无碍地驰入八方（即八等至）。是故，世尊被称为“无上调御丈夫”。于此，应广引此经：“诸比丘，由调象师所调御之象，仅能奔向一个方向。”（《中部》3.312）

140. Diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ anusāsatīti satthā. Apica satthā viyāti satthā, bhagavā satthavāho. Yathā satthavāho satthe kantāraṃ tāreti corakantāraṃ tāreti vāḷakantāraṃ tāreti dubbhikkhakantāraṃ tāreti nirudakakantāraṃ tāreti uttāreti nittāreti patāreti khemantabhūmiṃ sampāpeti, evameva bhagavā satthā satthavāho satte kantāraṃ tāreti, jātikantāraṃ tāretītiādinā niddesanayenapettha attho veditabbo. Devamanussānanti devānañca manussānañca. Ukkaṭṭhaparicchedavasena, bhabbapuggalaparicchedavasena cetaṃ vuttaṃ. Bhagavā pana tiracchānagatānampi anusāsanippadānena satthāyeva. Tepi hi bhagavato dhammassavanena upanissayasampattiṃ patvā tāya eva upanissayasampattiyā dutiye vā tatiye vā attabhāve maggaphalabhāgino honti. Maṇḍūkadevaputtādayo cettha nidassanaṃ.

140. 能依现法、后世及究竟之利，相应地教导，故为“导师”(satthā)。又，如商队领袖(satthā)，故为“导师”；世尊即是商队领袖(satthavāho)。犹如商队领袖带领商队渡越盗贼、猛兽、饥馑、无水等种种荒野，使其到达安稳之地；同理，世尊这位导师、商队领袖，亦带领众生渡越生死荒野，渡越生之荒野等。于此，也应依此解释(niddesa)之法了知其义。“天人”者，指天与人。此乃就划定最上等者及堪受教化之个人(puggala)而言。然世尊通过给予教诫，亦实为畜生之师。彼等亦因听闻世尊之法而成就依止善缘，并仅凭此依止善缘，于第二生或第三生，得以分享道与果。于此，蛙天子(Maṇḍūkadevaputta)等即是例证。

Bhagavati kira gaggarāya pokkharaṇiyā tīre campānagaravāsīnaṃ dhammaṃ desiyamāne eko maṇḍūko bhagavato sare nimittaṃ aggahesi, taṃ eko vacchapālako daṇḍaṃ olubbha tiṭṭhanto sīse sannirumbhitvā aṭṭhāsi. So tāvadeva kālaṅkatvā tāvatiṃsabhavane dvādasayojanike kanakavimāne nibbatti. Suttappabuddho viya ca tattha accharāsaṅghaparivutaṃ attānaṃ disvā ‘‘are ahampi nāma idha nibbatto, kiṃ nu kho kammamakāsi’’nti āvajjento na aññaṃ kiñci addasa aññatra bhagavato sare nimittaggāhā. So tāvadeva saha vimānena āgantvā bhagavato pāde sirasā vandi. Bhagavā jānantova pucchi –

据说，世尊在伽伽罗(Gaggarā)池畔，为瞻波城(Campā)的居民说法时，有一只青蛙于世尊的声音中领受了法相。当时，一位牧童拄着杖站立，（无意中）将杖压在了青蛙的头上。那只青蛙当即死去，投生于忉利天(Tāvatiṃsa)一座十二由旬的黄金天宫中。他宛如从睡梦中醒来，见到自己为众天女所围绕，心想：“哎呀，我竟然也投生于此！我究竟是造了什么业呢？”他如此回顾，除了在世尊的声音中领受法相之外，未见其他任何（善业）。于是，他立即带着天宫前来，以头顶礼世尊双足。世尊虽然明知，却仍然问道：

‘‘Ko me vandati pādāni, iddhiyā yasasā jalaṃ;

Abhikkantena vaṇṇena, sabbā obhāsayaṃ disā’’ti.

“谁礼我双足，神通与威光，身色极殊胜，普照于十方。”

Maṇḍūkohaṃ [Pg.203] pure āsiṃ, udake vārigocaro;

Tava dhammaṃ suṇantassa, avadhi vacchapālakoti.

“我往昔曾为蛙，栖于水中觅食；正听闻您的法，为牧童所杀害。”

Bhagavā tassa dhammaṃ desesi. Caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. Devaputtopi sotāpattiphale patiṭṭhāya sitaṃ katvā pakkamīti.

世尊为他宣说法要。八万四千有情证悟了法。那位天子也安住于须陀洹果，微笑后离去。

141. Yaṃ pana kiñci atthi ñeyyaṃ nāma, sabbasseva buddhattā vimokkhantikaññāṇavasena buddho. Yasmā vā cattāri saccāni attanāpi bujjhi, aññepi satte bodhesi, tasmā evamādīhipi kāraṇehi buddho. Imassa ca panatthassa viññāpanatthaṃ ‘‘bujjhitā saccānīti buddho. Bodhetā pajāyāti buddho’’ti evaṃ pavatto sabbopi niddesanayo (mahāni. 192) paṭisambhidānayo (paṭi. ma. 1.162) vā vitthāretabbo.

141. 再者，对于任何所谓的“应知法”，他都以终极解脱之智完全觉悟，因此是“佛陀”(Buddha)。或因他自己觉悟了四圣谛，也能令其他有情觉悟，故因此等原由而为“佛陀”。并且，为阐明此义，所有如“觉悟诸谛，故为佛陀；令诸有情觉悟，故为佛陀”这般展开的《解释》(Niddesa)之理则或《无碍解道》(Paṭisambhidā)之理则，皆应详述。

142. Bhagavāti idaṃ panassa guṇavisiṭṭhasabbasattuttamagarugāravādhivacanaṃ. Tenāhu porāṇā –

142. 再者，“世尊(Bhagavā)”这一称谓，是对于具足殊胜功德、为一切有情中最上、应受恭敬尊重之导师的称呼。因此古人说：

‘‘Bhagavāti vacanaṃ seṭṭhaṃ, bhagavāti vacanamuttamaṃ;

Garugāravayutto so, bhagavā tena vuccatī’’ti.

世尊一词最殊胜， 世尊一词实无上； 应敬应重具足者， 是故称之为世尊。

Catubbidhaṃ vā nāmaṃ āvatthikaṃ liṅgikaṃ nemittikaṃ adhiccasamuppannanti. Adhiccasamuppannaṃ nāma lokiyavohārena yadicchakanti vuttaṃ hoti. Tattha vaccho dammo balībaddoti evamādi āvatthikaṃ. Daṇḍī chattī sikhī karīti evamādi liṅgikaṃ. Tevijjo chaḷabhiññoti evamādi nemittikaṃ. Sirivaḍḍhako dhanavaḍḍhakoti evamādi vacanatthaṃ anapekkhitvā pavattaṃ adhiccasamuppannaṃ. Idaṃ pana bhagavāti nāmaṃ nemittikaṃ, na mahāmāyāya, na suddhodanamahārājena, na asītiyā ñātisahassehi kataṃ, na sakkasantusitādīhi devatāvisesehi. Vuttampi cetaṃ dhammasenāpatinā ‘‘bhagavāti netaṃ nāmaṃ mātarā kataṃ…pe… vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutaññāṇassa paṭilābhā sacchikā paññatti yadidaṃ bhagavā’’ti (mahāni. 84).

名有四种：依位名(āvatthika)、依相名(liṅgika)、依德名(nemittika)、偶生名(adhiccasamuppanna)。所谓偶生名，即世间俗语中的任意名。其中，“犊牛”、“可调牛”、“力牛”等是依位名；“持杖者”、“持伞者”、“有髻者”、“有长鼻者（即象）”等是依相名；“三明者”、“六通者”等是依德名；“吉祥增(Sirivaḍḍhako)”、“增财者(dhanavaḍḍhako)”等不依词义而转起之名是偶生名。而“世尊(bhagavā)”此名是依德名，非摩诃摩耶(Mahāmāyā)所取，非净饭大王(Suddhodanamahārāja)所立，非八万亲族所安，亦非帝释、兜率等诸天神所命。法将亦曾言：“‘世尊’此名，非母亲所取……此乃诸佛世尊于菩提树下，与证得一切知智(sabbaññutaññāṇa)同时，于解脱的最终阶段(vimokkhantika)由亲证而安立(sacchikā paññatti)之名，此即‘世尊’。”（《大义释》84）

143. Yaṃguṇanemittikañcetaṃ nāmaṃ, tesaṃ guṇānaṃ pakāsanatthaṃ imaṃ gāthaṃ vadanti –

143. 此名乃依功德之因而有，为彰显彼等功德，故说此偈：

‘‘Bhagī [Pg.204] bhajī bhāgi vibhattavā iti,Akāsi bhagganti garūti bhāgyavā;

Bahūhi ñāyehi subhāvitattano,Bhavantago so bhagavāti vuccatī’’ti. –

具祥瑞(bhagī)、常亲近(bhajī)、有福分(bhāgī)、善分别(vibhattavā)，已破诸恶(akāsi bhaggaṃ)、堪为师(garu)、具幸运(bhāgyavā)；以种种理，善修其自身(subhāvitattano)，已达有之终(bhavantago)，故称世尊(bhagavā)。

Niddese (mahāni. 84) vuttanayeneva cettha tesaṃ tesaṃ padānaṃ attho daṭṭhabbo.

于此，彼等各个词的含义，应当按照《解释》(Niddesa)中所说的方法来理解。

144. Ayaṃ pana aparo nayo.

144. 此则为另一种解释方法。

Bhāgyavā bhaggavā yutto, bhagehi ca vibhattavā;

Bhattavā vantagamano, bhavesu bhagavā tatoti.

具幸运(bhāgyavā)、摧破(bhaggavā)恶，具足祥瑞(yutto bhagehi)善分别(vibhattavā)；亲近(bhattavā)圣住，于诸有(bhavesu)中舍欲行(vantagamano)，故为世尊(bhagavā)。

Tattha vaṇṇāgamo vaṇṇavipariyayotiādikaṃ niruttilakkhaṇaṃ gahetvā saddanayena vā pisodarādipakkhepalakkhaṇaṃ gahetvā yasmā lokiyalokuttarasukhābhinibbattakaṃ dānasīlādipārappattaṃ bhāgyamassa atthi, tasmā bhāgyavāti vattabbe bhagavāti vuccatīti ñātabbaṃ.

于此，当知：或依循字母增添(vaṇṇāgama)、字母倒置(vaṇṇavipariyaya)等语文学(nirutti)的规则，或依循语法学中纳入毕苏达罗(pisodara)等词类的规则，因为此[世尊]具有能生起世间与出世间安乐、已达布施和持戒等顶点的幸运(bhāgya)，所以本应说为“bhāgyavā”（具幸运者），而说为“bhagavā”（世尊）。

Yasmā pana ahirikānottappakodhūpanāhamakkhapaḷāsaissāmacchariyamāyāsāṭheyyathambhasārambhamānātimānamadapamādataṇhāavijjā- tividhākusalamūladuccaritasaṃkilesamalavisamasaññāvitakkapapañcacatubbidhavipariyesa- āsavaganthaoghayogaagatitaṇhuppādupādānapañcacetokhīlavinibandhanīvaraṇābhinandanā- chavivādamūlataṇhākāyasattānusayaaṭṭhamicchattanavataṇhāmūlakadasākusalakammapathadvāsaṭṭhidiṭṭhigata- aṭṭhasatataṇhāvicaritappabhedasabbadarathapariḷāhakilesasatasahassāni, saṅkhepato vā pañca kilesakhandhaabhisaṅkhāradevaputtamaccumāre abhañji. Tasmā bhaggattā etesaṃ parissayānaṃ bhaggavāti vattabbe bhagavāti vuccati. Āha cettha –

再者，因其已摧毁：无惭与无愧、忿与恨、覆德与争胜、嫉与悭、欺瞒与诡诈、顽固与争强、慢与过慢、骄与放逸、爱与无明；三不善根、三恶行、三杂染、三垢、三不正、三想、三寻、三戏论；四颠倒、四漏、四结、四暴流、四轭、四邪行、四爱生、四取；五心桩、五心缚、五盖、五欢喜；六诤根、六爱身；七随眠；八邪性；九爱根；十不善业道；六十二见；一百零八爱行等，所有能引生忧恼与热恼的十万种烦恼；或简言之，已摧毁烦恼魔、蕴魔、行魔、天子魔、死魔这五魔。因此，因其摧破此等危难，故应称其为“巴伽瓦”(bhaggavā)，然被称为“世尊”(bhagavā)。对此有言：

‘‘Bhaggarāgo bhaggadoso, bhaggamoho anāsavo;

Bhaggāssa pāpakā dhammā, bhagavā tena vuccatī’’ti.

贪已摧破，瞋已摧破，痴已摧破，乃无漏者；诸恶法已摧破，是故称为世尊。

Bhāgyavatāya cassa satapuññalakkhaṇadharassa rūpakāyasampatti dīpitā hoti. Bhaggadosatāya dhammakāyasampatti. Tathā lokiyasarikkhakānaṃ bahumatabhāvo, gahaṭṭhapabbajitehi abhigamanīyatā, abhigatānañca nesaṃ kāyacittadukkhāpanayane [Pg.205] paṭibalabhāvo, āmisadānadhammadānehi upakāritā, lokiyalokuttarasukhehi ca saṃyojanasamatthatā dīpitā hoti.

因具祥瑞(bhāgyavatā)，显示了其身为百福相持有者的色身圆满；因摧破过失(bhaggadosatā)，显示了其法身圆满。同样地，也显示了他为世人与智者所高度敬重，为在家者与出家者所当亲近；且对前来亲近者，能去除其身心之苦，以财施与法施饶益他们，并能使他们与世间及出世间之乐相结合。

Yasmā ca loke issariyadhammayasasirikāmapayattesu chasu dhammesu bhagasaddo pavattati, paramañcassa sakacitte issariyaṃ, aṇimālaṅghimādikaṃ vā lokiyasammataṃ sabbākāraparipūraṃ atthi. Tathā lokuttaro dhammo. Lokattayabyāpako yathābhuccaguṇādhigato ativiya parisuddho yaso. Rūpakāyadassanabyāvaṭajananayanappasādajananasamatthā sabbākāraparipūrā sabbaṅgapaccaṅgasirī. Yaṃ yaṃ etena icchitaṃ patthitaṃ attahitaṃ parahitaṃ vā, tassa tassa tatheva abhinipphannattā icchitatthanibbattisaññito kāmo. Sabbalokagarubhāvappattihetubhūto sammāvāyāmasaṅkhāto payatto ca atthi. Tasmā imehi bhagehi yuttattāpi bhagā assa santīti iminā atthena bhagavāti vuccati.

又，因在世间，“bhaga”一词可用于自在、法、名声、吉祥、欲、精进此六法中。于彼世尊，于自心中有至上之自在，或有世间所公认、一切行相圆满的诸神通，如化为微小、轻捷等。如是，亦有出世间法。有名声，遍满三界、由如实功德而得、极其清净。有吉祥，能令勤于得见其色身之众生眼生净信、一切行相圆满、一切大小肢体皆然。有欲，凡彼所欲所求，或为自利，或为利他，其事皆能如是成就，故此欲名为“成就所欲之事”。亦有精进，此即名为正精进，是达成一切世间所敬重地位之因。是故，亦因具足此等诸“bhaga”，以“彼有诸bhaga”此义，而称其为“世尊”。

Yasmā pana kusalādīhi bhedehi sabbadhamme, khandhāyatanadhātusaccaindriyapaṭiccasamuppādādīhi vā kusalādidhamme, pīḷanasaṅkhatasantāpavipariṇāmaṭṭhena vā dukkhaṃ ariyasaccaṃ, āyūhananidānasaṃyogapalibodhaṭṭhena samudayaṃ, nissaraṇavivekāsaṅkhataamataṭṭhena nirodhaṃ, niyyānikahetudassanādhipateyyaṭṭhena maggaṃ vibhattavā, vibhajitvā vivaritvā desitavāti vuttaṃ hoti. Tasmā vibhattavāti vattabbe bhagavāti vuccati.

复次，因其以善等差别分别一切法，或以蕴、处、界、谛、根、缘起等分别善等诸法；并以逼恼、有为、烧灼、变异之义分别苦圣谛；以积集、因缘、系缚、障碍之义分别集圣谛；以出离、远离、无为、不死之义分别灭圣谛；以引导、因、见、增上之义分别道圣谛，如是分别、开显、宣说。是故，当言“Vibhattavā”（分别者）时，却称其为“世尊”。

Yasmā ca esa dibbabrahmaariyavihāre kāyacittaupadhiviveke suññatappaṇihitānimittavimokkhe aññe ca lokiyalokuttare uttarimanussadhamme bhaji sevi bahulaṃ akāsi, tasmā bhattavāti vattabbe bhagavāti vuccati.

又，因彼修习、奉行、多作天住、梵住、圣住，身远离、心远离、依远离，空解脱、无愿解脱、无相解脱，以及其他世间与出世间之胜人法。是故，当言“Bhattavā”（修习者）时，却称其为“世尊”。

Yasmā pana tīsu bhavesu taṇhāsaṅkhātaṃ gamanaṃ anena vantaṃ, tasmā bhavesu vantagamanoti vattabbe bhavasaddato bhakāraṃ gamanasaddato gakāraṃ vantasaddato vakārañca dīghaṃ katvā ādāya bhagavāti vuccati yathā loke mehanassa khassa mālāti vattabbe mekhalāti.

复次，由于其人已于三有中舍弃名为渴爱之行，是故，于当言“bhavesu vantagamano”（于诸有中已舍弃前行者）处，却从“bhava”（有）一词取“bha”，从“gamana”（行）一词取“ga”，从“vanta”（已舍弃）一词取“va”并将其长音化，组合而称“bhagavā”（世尊）。犹如世间于当言“mehanassa khassa mālā”（隐秘处之花环）处，却称之为“mekhalā”（腰带）一般。

145. Tassevaṃ iminā ca iminā ca kāraṇena so bhagavā arahaṃ…pe… iminā ca iminā ca kāraṇena bhagavāti buddhaguṇe anussarato neva tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ, na mohapariyuṭṭhitaṃ [Pg.206] cittaṃ hoti. Ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgatamārabbha (a. ni. 6.10). Iccassa evaṃ rāgādipariyuṭṭhānābhāvena vikkhambhitanīvaraṇassa kammaṭṭhānābhimukhatāya ujugatacittassa buddhaguṇapoṇā vitakkavicārā pavattanti. Buddhaguṇe anuvitakkayato anuvicārayato pīti uppajjati. Pītimanassa pītipadaṭṭhānāya passaddhiyā kāyacittadarathā paṭippassambhanti. Passaddhadarathassa kāyikampi cetasikampi sukhaṃ uppajjati. Sukhino buddhaguṇārammaṇaṃ hutvā cittaṃ samādhiyatīti anukkamena ekakkhaṇe jhānaṅgāni uppajjanti. Buddhaguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā appanaṃ appatvā upacārappattameva jhānaṃ hoti. Tadetaṃ buddhaguṇānussaraṇavasena uppannattā buddhānussaticceva saṅkhaṃ gacchati.

145. 如是，于“由于此此因缘，彼世尊是阿罗汉……（中略）……由于此此因缘，是世尊”，如是随念佛德者，于彼时，其心不为贪欲所缠，不为瞋恚所缠，不为愚痴所缠。于彼时，其心缘于如来而正直（参考《增支部》6.10）。如是，其人因无贪等缠缚而镇伏诸盖，因面向业处而心正直，倾向佛陀功德的寻、伺得以生起。于随寻、随伺佛陀功德时，喜得以生起。有喜意者，以喜为近因的轻安令身心热恼得以平息。热恼平息者，身乐与心乐得以生起。有乐者，以佛陀功德为所缘，心得以入定。如是，禅支于一刹那中次第生起。然而，因佛德甚深，或因胜解于随念种种功德，禅那不达安止，仅成近行。此禅那因由随念佛德而生，故得名为“佛随念”。

Imañca pana buddhānussatiṃ anuyutto bhikkhu satthari sagāravo hoti sappatisso, saddhāvepullaṃ sativepullaṃ paññāvepullaṃ puññavepullañca adhigacchati, pītipāmojjabahulo hoti, bhayabheravasaho dukkhādhivāsanasamattho, satthārā saṃvāsasaññaṃ paṭilabhati. Buddhaguṇānussatiyā ajjhāvutthañcassa sarīrampi cetiyagharamiva pūjārahaṃ hoti. Buddhabhūmiyaṃ cittaṃ namati. Vītikkamitabbavatthusamāyoge cassa sammukhā satthāraṃ passato viya hirottappaṃ paccupaṭṭhāti. Uttari appaṭivijjhanto pana sugatiparāyano hoti.

复次，致力于此佛随念的比丘，对导师具足崇敬与恭顺，得信广大、念广大、慧广大及福广大，多喜多悦，能忍怖畏，堪忍于苦，获得与导师同住之想。其为佛德随念所遍住之身，亦如塔庙般，值得供养。其心倾向佛地。当面临违越之事时，惭与愧现前，犹如亲见导师。纵使未能证得更高境界，亦趣向善趣。

Tasmā have appamādaṃ, kayirātha sumedhaso;

Evaṃ mahānubhāvāya, buddhānussatiyā sadāti.

是故，智者当精进，常修如是大威德之佛随念。

Idaṃ tāva buddhānussatiyaṃ vitthārakathāmukhaṃ.

此乃佛随念之广说绪论。

2. Dhammānussatikathā

2. 法随念论

146. Dhammānussatiṃ bhāvetukāmenāpi rahogatena paṭisallīnena ‘‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’ti (a. ni. 6.10) evaṃ pariyattidhammassa ceva navavidhassa ca lokuttaradhammassa guṇā anussaritabbā.

146. 欲修习法随念者，也应独居静处，像这样忆念教法以及九种出世间法的功德：“法由世尊善说，是现见的、无时的、欢迎前来的、导向的、智者各自能知的。”

147. Svākkhātoti imasmiṃ hi pade pariyattidhammopi saṅgahaṃ gacchati, itaresu lokuttaradhammova. Tattha pariyattidhammo tāva svākkhāto ādimajjhapariyosānakalyāṇattā [Pg.207] sātthasabyañjanakevalaparipuṇṇaparisuddhabrahmacariyappakāsanattā ca. Yañhi bhagavā ekagāthampi deseti, sā samantabhaddakattā dhammassa paṭhamapādena ādikalyāṇā, dutiyatatiyapādehi majjhekalyāṇā, pacchimapādena pariyosānakalyāṇā. Ekānusandhikaṃ suttaṃ nidānena ādikalyāṇaṃ, nigamanena pariyosānakalyāṇaṃ, sesena majjhekalyāṇaṃ. Nānānusandhikaṃ suttaṃ paṭhamānusandhinā ādikalyāṇaṃ, pacchimena pariyosānakalyāṇaṃ, sesehi majjhekalyāṇaṃ. Apica sanidānasauppattikattā ādikalyāṇaṃ, veneyyānaṃ anurūpato atthassa aviparītatāya ca hetudāharaṇayuttato ca majjhekalyāṇaṃ, sotūnaṃ saddhāpaṭilābhajananena nigamanena ca pariyosānakalyāṇaṃ.

147. 在“善说”(svākkhāto)一词中，确实也包含了教法(pariyattidhamma)，而在其余诸词中，则仅包含出世间法(lokuttaradhamma)。其中，教法之所以为“善说”，乃因其初善、中善、后善，且能开示具足义理、具足文句、完全圆满、周遍清净的梵行(brahmacariya)。诚然，世尊(bhagavā)即便只说一首偈颂(gāthā)，该偈颂也因法的周遍贤善，以第一足为初善，以第二、三足为中善，以最后一足为后善。一部单一连贯的经(sutta)，以其因缘(nidāna)为初善，以其结语(nigamana)为后善，以其余部分为中善。一部具有多种连贯的经，以其第一连贯为初善，以其最后连贯为后善，以其余诸连贯为中善。再者，因其具有因缘与事缘(aṭṭhuppatti)而为初善；因其相应于所化众生，义理不颠倒，且具备理由(hetu)与譬喻(udāharaṇa)而为中善；因其能令听者获得信心，并以结语作结而为后善。

Sakalopi sāsanadhammo attano atthabhūtena sīlena ādikalyāṇo, samathavipassanāmaggaphalehi majjhekalyāṇo, nibbānena pariyosānakalyāṇo. Sīlasamādhīhi vā ādikalyāṇo, vipassanāmaggehi majjhekalyāṇo, phalanibbānehi pariyosānakalyāṇo. Buddhasubodhitāya vā ādikalyāṇo, dhammasudhammatāya majjhekalyāṇo, saṅghasuppaṭippattiyā pariyosānakalyāṇo. Taṃ sutvā tathatthāya paṭipannena adhigantabbāya abhisambodhiyā vā ādikalyāṇo, paccekabodhiyā majjhekalyāṇo, sāvakabodhiyā pariyosānakalyāṇo.

整个教法(sāsanadhamma)，以其作为本质的戒(sīla)为初善，以奢摩他(samatha)、观(vipassanā)、道(magga)、果(phala)为中善，以涅槃(nibbāna)为后善。或以戒、定(samādhi)为初善，以观、道为中善，以果、涅槃为后善。或以佛陀的善觉为初善，以法的善法性为中善，以僧伽的善行道为后善。或听闻此法后，为达彼义而行道者，以其所应证得的正等觉(abhisambodhi)为初善，以独觉(paccekabodhi)为中善，以声闻觉(sāvakabodhi)为后善。

Suyyamāno cesa nīvaraṇavikkhambhanato savanenapi kalyāṇameva āvahatīti ādikalyāṇo, paṭipajjiyamāno samathavipassanāsukhāvahanato paṭipattiyāpi kalyāṇaṃ āvahatīti majjhekalyāṇo, tathāpaṭipanno ca paṭipattiphale niṭṭhite tādibhāvāvahanato paṭipattiphalenapi kalyāṇaṃ āvahatīti pariyosānakalyāṇoti evaṃ ādimajjhapariyosānakalyāṇattā svākkhāto.

此法被听闻时，因能抑制诸盖，故以听闻亦带来善，是为初善；被修习时，因能带来止与观之乐，故以修行亦带来善，是为中善；如是行者，于修行之果终了时，因能带来如是性，故以修行之果亦带来善，是为后善。如是，因初、中、后善，故为善说。

Yaṃ panesa bhagavā dhammaṃ desento sāsanabrahmacariyaṃ maggabrahmacariyañca pakāseti nānānayehi dīpeti, taṃ yathānurūpaṃ atthasampattiyā sātthaṃ, byañjanasampattiyā sabyañjanaṃ. Saṅkāsanapakāsanavivaraṇavibhajanauttānīkaraṇapaññattiatthapadasamāyogato sātthaṃ, akkharapadabyañjanākāraniruttiniddesasampattiyā sabyañjanaṃ. Atthagambhīratāpaṭivedhagambhīratāhi sātthaṃ, dhammagambhīratādesanāgambhīratāhi [Pg.208] sabyañjanaṃ. Atthapaṭibhānapaṭisambhidāvisayato sātthaṃ, dhammaniruttipaṭisambhidāvisayato sabyañjanaṃ. Paṇḍitavedanīyato parikkhakajanappasādakanti sātthaṃ, saddheyyato lokiyajanappasādakanti sabyañjanaṃ. Gambhīrādhippāyato sātthaṃ, uttānapadato sabyañjanaṃ. Upanetabbassa abhāvato sakalaparipuṇṇabhāvena kevalaparipuṇṇaṃ. Apanetabbassa abhāvato niddosabhāvena parisuddhaṃ.

再者，此世尊说法时，开示教梵行与道梵行，并以种种方法阐明，彼梵行相应地，因义理具足故具义，因文句具足故具文。因与略说、开显、阐明、分别、显了、施设之义句结合，故具义；因字、句、文、相、词释、解释具足，故具文。因义理甚深、通达甚深，故具义；因法甚深、教说甚深，故具文。因是义无碍解与辩无碍解之境，故具义；因是法无碍解与词无碍解之境，故具文。因是智者所知，能令省察者生净信，故具义；因是可信，能令世间人生净信，故具文。因意趣甚深，故具义；因文句浅显，故具文。因无所应增，故以全部圆满而为纯一圆满；因无所应减，故以无过失而为遍净。

Apica paṭipattiyā adhigamabyattito sātthaṃ, pariyattiyā āgamabyattito sabyañjanaṃ, sīlādipañcadhammakkhandhayuttato kevalaparipuṇṇaṃ, nirupakkilesato nittaraṇatthāya pavattito lokāmisanirapekkhato ca parisuddhanti evaṃ sātthasabyañjanakevalaparipuṇṇaparisuddhabrahmacariyappakāsanato svākkhāto.

再者，因由修行而证悟显明，故具义；因由教理而圣典显明，故具文；因与戒等五法蕴相应，故纯一圆满；又因无随染，为度脱而转起，且不顾世间利养，故遍净。如是，因开示具义、具文、纯一圆满、遍净之梵行，故为善说。

Atthavipallāsābhāvato vā suṭṭhu akkhātoti svākkhāto. Yathā hi aññatitthiyānaṃ dhammassa attho vipallāsamāpajjati, antarāyikāti vuttadhammānaṃ antarāyikattābhāvato, niyyānikāti vuttadhammānaṃ niyyānikattābhāvato. Tena te durakkhātadhammāyeva honti, na tathā bhagavato dhammassa attho vipallāsamāpajjati. Ime dhammā antarāyikā, ime dhammā niyyānikāti evaṃ vuttadhammānaṃ tathābhāvānatikkamanatoti. Evaṃ tāva pariyattidhammo svākkhāto.

或因义理无颠倒，故为善说。诚如其他外道之法，其义理陷入颠倒：其所说为障碍法者，并无障碍之性；其所说为能出离法者，并无能出离之性。是故，彼等之法实为恶说。世尊之法并非如此，其义理不陷入颠倒。因其所说“此等法是障碍，此等法能出离”，此等法不逾越其如是之性。如是，教理法(pariyattidhammo)为善说。

Lokuttaradhammo pana nibbānānurūpāya paṭipattiyā paṭipadānurūpassa ca nibbānassa akkhātattā svākkhāto. Yathāha – ‘‘supaññattā kho pana tena bhagavatā sāvakānaṃ nibbānagāminī paṭipadā saṃsandati nibbānañca paṭipadā ca. Seyyathāpi nāma gaṅgodakaṃ yamunodakena saṃsandati sameti, evameva supaññattā (dī. ni. 2.296) tena bhagavatā sāvakānaṃ nibbānagāminī paṭipadā saṃsandati nibbānañca paṭipadā cā’’ti. Ariyamaggo cettha antadvayaṃ anupagamma majjhimā paṭipadābhūtova ‘‘majjhimā paṭipadā’’ti akkhātattā svākkhāto. Sāmaññaphalāni paṭipassaddhakilesāneva ‘‘paṭipassaddhakilesānī’’ti akkhātattā svākkhātāni. Nibbānaṃ sassatāmatatāṇaleṇādisabhāvameva sassatādisabhāvavasena akkhātattā svākkhātanti evaṃ lokuttaradhammopi svākkhāto.

再者，出世间法(lokuttaradhammo)，因其开示了与涅槃相应的行道，以及与行道相应的涅槃，故为善说。如言：“彼世尊为诸声闻善施设了趣向涅槃的行道，涅槃与行道相互融合。犹如恒河(Gaṅgā)之水与亚穆纳(Yamunā)之水相融相合，正是如此，彼世尊为诸声闻善施设了趣向涅槃的行道，涅槃与行道相互融合。”于此，圣道不趋二边，其本身即是中道，而被开示为“中道”，故为善说。诸沙门果，因其本身即是烦恼已寂止者，而被开示为“烦恼已寂止”，故为善说。涅槃，因其本身即具有常、不死、庇护所(tāṇa)、归依处(leṇa)等自性，而以其常等自性之方式被开示，故为善说。如是，出世间法亦为善说。

148. Sandiṭṭhikoti [Pg.209] ettha pana ariyamaggo tāva attano santāne rāgādīnaṃ abhāvaṃ karontena ariyapuggalena sāmaṃ daṭṭhabboti sandiṭṭhiko. Yathāha –‘‘ratto kho, brāhmaṇa, rāgena abhibhūto pariyādiṇṇacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti. Cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Rāge pahīne neva attabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hotī’’ti(a. ni. 3.54). Apica navavidhopi lokuttaradhammo yena yena adhigato hoti, tena tena parasaddhāya gantabbataṃ hitvā paccavekkhaṇañāṇena sayaṃ daṭṭhabboti sandiṭṭhiko. Atha vā pasatthā diṭṭhi sandiṭṭhi, sandiṭṭhiyā jayatīti sandiṭṭhiko. Tathā hettha ariyamaggo sampayuttāya, ariyaphalaṃ kāraṇabhūtāya, nibbānaṃ visayibhūtāya sandiṭṭhiyā kilese jayati. Tasmā yathā rathena jayatīti rathiko, evaṃ navavidhopi lokuttaradhammo sandiṭṭhiyā jayatīti sandiṭṭhiko.

148. 关于“现见”(Sandiṭṭhiko)一词：在此，首先，圣道由在其自身相续中使贪等不存在的圣人(ariyapuggala)亲自得见，因此称为“现见”。正如所说：“婆罗门，被贪欲征服、心被占据的人，会生起伤害自己、伤害他人、伤害双方的想法，感受到内心的痛苦和忧愁。当贪欲断除时，就不会生起伤害自己、伤害他人、伤害双方的想法，也不会感受到内心的痛苦和忧愁。婆罗门，法如此为“现见”。”此外，九种出世间法，无论由谁证得，他都舍弃由信他而知，而由省察智(paccavekkhaṇañāṇa)亲自得见，因此称为“现见”。又或者，值得称赞的见解为“善见”(sandiṭṭhi)，由“善见”而征服，故为“现见”(sandiṭṭhiko)。诚然，在此，圣道由与其相应的善见征服诸烦恼；圣果由作为其因的善见征服诸烦恼；涅槃由作为其所缘的善见征服诸烦恼。因此，犹如由车(rathena)征服故称“车兵”(rathiko)，如是九种出世间法亦由善见(sandiṭṭhiyā)征服故称“现见”(sandiṭṭhiko)。

Atha vā diṭṭhanti dassanaṃ vuccati. Diṭṭhameva sandiṭṭhaṃ, dassananti attho. Sandiṭṭhaṃ arahatīti sandiṭṭhiko. Lokuttaradhammo hi bhāvanābhisamayavasena sacchikiriyābhisamayavasena ca dissamānoyeva vaṭṭabhayaṃ nivatteti. Tasmā yathā vatthaṃ arahatīti vatthiko, evaṃ sandiṭṭhaṃ arahatīti sandiṭṭhiko.

又或者，“见”(dassanaṃ)被称为“diṭṭha”。“diṭṭha”即是“sandiṭṭha”，其义为“见”。因其值得“见”(sandiṭṭhaṃ)，故称“现见”(sandiṭṭhiko)。诚然，出世间法通过修习现观(bhāvanābhisamaya)与作证现观(sacchikiriyābhisamaya)，唯有在被观见时，才能消除轮回之怖。因此，犹如堪受衣物(vattha)者被称为“vatthiko”，如是堪受观见(sandiṭṭha)，故称“现见”(sandiṭṭhiko)。

149. Attano phaladānaṃ sandhāya nāssa kāloti akālo. Akāloyeva akāliko. Na pañcāhasattāhādibhedaṃ kālaṃ khepetvā phalaṃ deti, attano pana pavattisamanantarameva phaladoti vuttaṃ hoti. Atha vā attano phaladāne pakaṭṭho kālo patto assāti kāliko. Ko so? Lokiyo kusaladhammo. Ayaṃ pana samanantaraphalattā na kālikoti akāliko. Idaṃ maggameva sandhāya vuttaṃ.

149. 就其自身的果报而言，此（道）无须时间，故为“无时”（akālo）。“无时”即是“无时的”（akāliko）。它并非经过五日、七日等时日才给予果报，而是于其自身生起之无间便给予果报。又或者，就其自身的果报而言，有遥远的时间可至，故为“待时的”（kāliko）。那是什么？即世间善法。而此（出世间道），因其果报无间而生，故非“待时的”，是为“无时的”（akāliko）。此说是专指圣道而言。

150. ‘‘Ehi passa imaṃ dhamma’’nti evaṃ pavattaṃ ehipassavidhiṃ arahatīti ehipassiko. Kasmā panesa taṃ vidhiṃ arahatīti? Vijjamānattā parisuddhattā ca[Pg.210]. Rittamuṭṭhiyaṃ hi hiraññaṃ vā suvaṇṇaṃ vā atthīti vatvāpi ‘‘ehi passa ima’’nti na sakkā vattuṃ. Kasmā? Avijjamānattā. Vijjamānampi ca gūthaṃ vā muttaṃ vā manuññabhāvappakāsanena cittasampahaṃsanatthaṃ ‘‘ehi passa ima’’nti na sakkā vattuṃ. Apica kho pana tiṇehi vā paṇṇehi vā paṭicchādetabbameva hoti. Kasmā? Aparisuddhattā. Ayaṃ pana navavidhopi lokuttaradhammo sabhāvatova vijjamāno vigatavalāhake ākāse sampuṇṇacandamaṇḍalaṃ viya paṇḍukambale nikkhittajātimaṇi viya ca parisuddho. Tasmā vijjamānattā parisuddhattā ca ehipassavidhiṃ arahatīti ehipassiko.

150. “来，见此法！”，堪受如此‘来见’之法，故为‘来见的’（ehipassiko）。此法为何堪受此法？因其存在与清净。于空拳中，纵说有金有银，亦不能说：‘来，见此！’何以故？以其不存故。纵然实有粪尿，亦不能为令心喜而显其可爱，说：‘来，见此！’且实应用草叶覆盖。何以故？以其不清净故。而此九种出世间法，自性实存，且如无云空中的圆满月轮，又如置于白毡上的纯种宝珠，极为清净。是故，因其存在与清净，堪受‘来见’之法，故为‘来见的’。

151. Upanetabboti opaneyyiko. Ayaṃ panettha vinicchayo, upanayanaṃ upanayo, ādittaṃ celaṃ vā sīsaṃ vā ajjhupekkhitvāpi bhāvanāvasena attano citte upanayanaṃ arahatīti opanayiko. Opanayikova opaneyyiko. Idaṃ saṅkhate lokuttaradhamme yujjati. Asaṅkhate pana attano cittena upanayanaṃ arahatīti opaneyyiko. Sacchikiriyāvasena allīyanaṃ arahatīti attho.

151. 堪被引入，故为“引入的”（opaneyyiko）。于此的抉择是：引入（upanayana）即是引（upanayo）。纵使衣、头燃火亦应不顾，而以修习之力，堪将（此法）引入自心，故为“能引入的”（opanayiko）。“能引入的”即是“引入的”（opaneyyiko）。此说适用于有为的出世间法。至于无为（出世间法），则堪以自心引入，故为“引入的”。其义为：堪以亲证而触达。

Atha vā nibbānaṃ upanetīti ariyamaggo upaneyyo. Sacchikātabbataṃ upanetabboti phalanibbānadhammo upaneyyo. Upaneyyo eva opaneyyiko.

又，圣道能引导至涅槃，故为“能引导的”（upaneyyo）。果与涅槃法应被引导至当被证知的状态，故为“能引导的”。“能引导的”（upaneyyo）即是“导向的”（opaneyyiko）。

152. Paccattaṃ veditabbo viññūhīti sabbehipi ugghaṭitaññūādīhi viññūhi attani attani veditabbo ‘‘bhāvito me maggo, adhigataṃ phalaṃ, sacchikato nirodho’’ti. Na hi upajjhāyena bhāvitena maggena saddhivihārikassa kilesā pahīyanti, na so tassa phalasamāpattiyā phāsuviharati, na tena sacchikataṃ nibbānaṃ sacchikaroti. Tasmā na esa parassa sīse ābharaṇaṃ viya daṭṭhabbo, attano pana citteyeva daṭṭhabbo, anubhavitabbo viññūhīti vuttaṃ hoti. Bālānaṃ pana avisayo cesa.

152. “应由智者各自了知”（Paccattaṃ veditabbo viññūhi），即：一切具速慧等（ugghaṭitaññūādi）的智者都应在自身了知：“我已修习道，已证得果，已现证灭（nirodho）”。因为戒师（upajjhāya）所修习的道，并不能使弟子的烦恼断除；弟子不能以戒师的果定（phalasamāpatti）而安乐住；也不能像戒师那样现证涅槃。因此，不应像看他人头上的装饰一样看待此法，而应在自己的心中观照体验，这就是所说的“应由智者各自了知”。然而，这并非愚人的境界。

Apica [Pg.211] svākkhāto ayaṃ dhammo. Kasmā? Sandiṭṭhikattā. Sandiṭṭhiko, akālikattā. Akāliko, ehipassikattā. Yo ca ehipassiko, so nāma opaneyyiko hotīti.

而且，此法是善说（svākkhāto）的。为何？因为是自见（sandiṭṭhiko）的缘故。是自见的，因为是即时（akāliko）的缘故。是即时的，因为是“应来见”（ehipassiko）的缘故。凡是“应来见”的，就是“导向的”（opaneyyiko）。

153. Tassevaṃ svākkhātatādibhede dhammaguṇe anussarato neva tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti. Na dosa…pe… na mohapariyuṭṭhitaṃ cittaṃ hoti. Ujugatamevassa tasmiṃ samaye cittaṃ hoti dhammaṃ ārabbhāti (a. ni. 6.10) purimanayeneva vikkhambhitanīvaraṇassa ekakkhaṇe jhānaṅgāni uppajjanti. Dhammaguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā appanaṃ appatvā upacārappattameva jhānaṃ hoti. Tadetaṃ dhammaguṇānussaraṇavasena uppannattā dhammānussaticceva saṅkhaṃ gacchati.

153. 如是忆念法之善说（svākkhāta）等功德时，彼时心中不起贪欲缠缚，不起嗔恚缠缚，不起愚痴缠缚。彼时他的心正直缘于法（如《增支部》6.10所说）。如前所说，通过镇伏五盖（nīvaraṇa），于一刹那间生起禅支（jhānaṅga）。然而，由于法德的甚深性，或者由于对种种功德的忆念和倾向，（此禅）未达安止定（appanā），仅为近行定（upacāra）。此禅因忆念法之功德而生起，因此被称作法随念（dhammānussati）。

Imañca pana dhammānussatiṃ anuyutto bhikkhu evaṃ opaneyyikassa dhammassa desetāraṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāmi, na panetarahi aññatra tena bhagavatāti evaṃ dhammaguṇadassaneneva satthari sagāravo hoti sappatisso. Dhamme garucittīkāro saddhādivepullaṃ adhigacchati, pītipāmojjabahulo hoti, bhayabheravasaho, dukkhādhivāsanasamattho, dhammena saṃvāsasaññaṃ paṭilabhati, dhammaguṇānussatiyā ajjhāvutthañcassa sarīrampi cetiyagharamiva pūjārahaṃ hoti, anuttaradhammādhigamāya cittaṃ namati, vītikkamitabbavatthusamāyoge cassa dhammasudhammataṃ samanussarato hirottappaṃ paccupaṭṭhāti. Uttari appaṭivijjhanto pana sugatiparāyano hoti.

再者，勤修此法随念的比丘，会如此思惟：“我于过去未曾见过宣说此导向涅槃之法、具足此等功德的导师，如今除了那位世尊之外亦未曾见到。”如此，仅凭见到法的功德，便对导师有恭敬、有随顺。他对法心怀敬重，获得信等的增长，多有喜与悦，能忍受怖与畏，有能力忍受痛苦，获得与法同住之想。他的身体也因法随念的安住而变得如塔庙般应受供养，其心倾向于证得无上法。再者，当遇到违越之事时，随念法的善说性，他的惭与愧便会现前。即使未能通达更高之法，亦以善趣为归宿。

Tasmā have appamādaṃ, kayirātha sumedhaso;

Evaṃ mahānubhāvāya, dhammānussatiyā sadāti.

是故，智者应于此具大威力之法随念，确实恒常勤行不放逸。

Idaṃ dhammānussatiyaṃ vitthārakathāmukhaṃ.

此为法随念的广说之开端。

3. Saṅghānussatikathā

3. 僧随念论

154. Saṅghānussatiṃ bhāvetukāmenāpi rahogatena paṭisallīnena ‘‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā[Pg.212], esa bhagavato sāvakasaṅgho āhuneyyo, pāhuneyyo, dakkhiṇeyyo, añjalikaraṇīyo, anuttaraṃ puññakkhettaṃ lokassā’’ti (a. ni. 6.10) evaṃ ariyasaṅghaguṇā anussaritabbā.

154. 欲修习僧随念者，亦应到闲静处，独处禅思，如是随念圣僧伽的功德：“世尊的声闻僧伽是善行道者，是直行道者，是如理行道者，是和敬行道者；即四双八辈个人(purisapuggala)。此世尊的声闻僧伽是应供者、应奉者、应施者、应合掌者，是世间无上的福田。”

155. Tattha suppaṭipannoti suṭṭhu paṭipanno, sammāpaṭipadaṃ anivattipaṭipadaṃ anulomapaṭipadaṃ apaccanīkapaṭipadaṃ dhammānudhammapaṭipadaṃ paṭipannoti vuttaṃ hoti. Bhagavato ovādānusāsaniṃ sakkaccaṃ suṇantīti sāvakā. Sāvakānaṃ saṅgho sāvakasaṅgho, sīladiṭṭhisāmaññatāya saṅghātabhāvamāpanno sāvakasamūhoti attho. Yasmā pana sā sammāpaṭipadā uju avaṅkā akuṭilā ajimhā, ariyo ca ñāyotipi vuccati, anucchavikattā ca sāmīcītipi saṅkhaṃ gatā. Tasmā tampaṭipanno ariyasaṅgho ujuppaṭipanno ñāyappaṭipanno sāmīcippaṭipannotipi vutto.

155. 此中，“善行道者(suppaṭipanno)”是说：善妙行道，即行于正道、不退转道、随顺道、不违逆道、法随法行道。恭敬谛听世尊(bhagavā)教诫教导者，是为声闻(sāvaka)。声闻之僧伽，是为声闻僧伽，义为：由戒、见等同而和合之声闻众。又，因彼正道正直(uju)，不弯(avaṅkā)、不曲(akuṭilā)、不斜(ajimhā)，故亦被称为圣(ariyo)与理(ñāya)；又因其适宜，亦得名为“随应”(sāmīci)。是故，行此道之圣僧伽，亦被称为正直行道者(ujuppaṭipanno)、依理行道者(ñāyappaṭipanno)、随应行道者(sāmīcippaṭipanno)。

Ettha ca ye maggaṭṭhā, te sammāpaṭipattisamaṅgitāya suppaṭipannā. Ye phalaṭṭhā, te sammāpaṭipadāya adhigantabbassa adhigatattā atītaṃ paṭipadaṃ sandhāya suppaṭipannāti veditabbā.

于此，住于道(maggaṭṭhā)者，因具足正行，是善行道者。住于果(phalaṭṭhā)者，因已证得须以正道证得之法，故就其已行之道而言，当知亦为善行道者。

Apica svākkhāte dhammavinaye yathānusiṭṭhaṃ paṭipannattāpi apaṇṇakapaṭipadaṃ paṭipannattāpi suppaṭipanno.

再者，于善说之法律(dhammavinaya)中，既因如所教而行，亦因行于无误之道(apaṇṇakapaṭipadā)，故为善行道者。

Majjhimāya paṭipadāya antadvayamanupagamma paṭipannattā kāyavacīmanovaṅkakuṭilajimhadosappahānāya paṭipannattā ca ujuppaṭipannattā ca ujuppaṭipanno.

因行于中道(majjhimā paṭipadā)，不趋二边；又为断除身、语、意之弯(vaṅka)、曲(kuṭila)、斜(jimha)等过失而行道，故为正直行道者(ujuppaṭipanno)。

Ñāyo vuccati nibbānaṃ. Tadatthāya paṭipannattā ñāyappaṭipanno.

涅槃(nibbāna)被称为理(ñāya)。为达彼故而行道，是为依理行道者(ñāyappaṭipanno)。

Yathā paṭipannā sāmīcippaṭipannārahā honti, tathā paṭipannattā sāmīcippaṭipanno.

如其所行，堪受正敬之行(sāmīcikamma)；因如是行，故为随应行道者(sāmīcippaṭipanno)。

156. Yadidanti yāni imāni. Cattāri purisayugānīti yugaḷavasena paṭhamamaggaṭṭho phalaṭṭhoti idamekaṃ yugaḷanti evaṃ cattāri purisayugaḷāni honti. Aṭṭha purisapuggalāti purisapuggalavasena eko paṭhamamaggaṭṭho eko phalaṭṭhoti iminā nayena aṭṭheva purisapuggalā honti. Ettha ca purisoti vā puggaloti vā ekatthāni etāni padāni. Veneyyavasena panetaṃ vuttaṃ. Esa bhagavato sāvakasaṅghoti yānimāni yugavasena [Pg.213] cattāri purisayugāni, pāṭiekkato aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho, āhuneyyotiādīsu ānetvā hunitabbanti āhunaṃ, dūratopi ānetvā sīlavantesu dātabbanti attho. Catunnaṃ paccayānametamadhivacanaṃ. Taṃ āhunaṃ paṭiggahetuṃ yutto tassa mahapphalakaraṇatoti āhuneyyo. Atha vā dūratopi āgantvā sabbasāpateyyampi ettha hunitabbanti āhavanīyo. Sakkādīnampi vā āhavanaṃ arahatīti āhavanīyo. Yo cāyaṃ brāhmaṇānaṃ āhavanīyo nāma aggi, yattha hutaṃ mahapphalanti tesaṃ laddhi. Sace hutassa mahapphalatāya āhavanīyo, saṅghova āhavanīyo. Saṅghe hutañhi mahapphalaṃ hoti. Yathāha –

156. “yadidaṃ”是“yāni imāni”（即此等）的意思。所谓“四双人(cattāri purisayugāni)”，是依成双而言：初道者与初果者为一双，如此有四双人。所谓“八种个人(aṭṭha purisapuggalā)”，是依个体而言：一位初道者、一位初果者，依此理，则有八位个人。于此，“purisa”（人）或“puggala”（个人）是同义词，这是为了随顺所化机而说。此世尊的声闻僧伽，即依成双而言的四双人，依个体而言的八位个人，是“应供(āhuneyyo)”等。所谓“应供”，是因“应带来而献奉”故为“献物(āhuna)”，其义为“即使从远处带来，亦应施予具戒者”。此为四资具的同义词。彼（僧伽）堪能接受此献物，因能令其（供养）产生大果报，故为“应供”。又，或因“即使从远处前来，亦应于此献奉一切财物”，故为“应受献祭者(āhavanīyo)”。或因其值得帝释等献奉，故为“应受献祭者”。又，婆罗门有名为“应受献祭火(āhavanīyo)”的火，他们认为于彼处献祭有大果报，此乃其见解。若因能令献祭产生大果报而名为“应受献祭者”，则唯有僧伽是“应受献祭者”，因为在僧伽中献奉实有大果报。如（世尊）言：

‘‘Yo ca vassasataṃ jantu, aggiṃ paricare vane;

Ekañca bhāvitattānaṃ, muhuttamapi pūjaye;

Sāyeva pūjanā seyyo, yañce vassasataṃ huta’’nti. (dha. pa. 107);

“若有众生于林中百年奉火，又有人于片刻间供养一位已修成自身者，此一供养实为更胜，胜过百年之献祭。”

Tadetaṃ nikāyantare āhavanīyoti padaṃ idha āhuneyyoti iminā padena atthato ekaṃ. Byañjanato panettha kiñcimattameva nānaṃ. Iti āhuneyyo.

此词在其他部派中为“āhavanīyo”，于此则为“āhuneyyo”一词。二者意义实为一体，仅字面稍有差异。是故，为“应供(āhuneyyo)”。

Pāhuneyyoti ettha pana pāhunaṃ vuccati disāvidisato āgatānaṃ piyamanāpānaṃ ñātimittānamatthāya sakkārena paṭiyattaṃ āgantukadānaṃ. Tampi ṭhapetvā te tathārūpe pāhunake saṅghasseva dātuṃ yuttaṃ, saṅghova taṃ paṭiggahetuṃ yutto. Saṅghasadiso hi pāhunako natthi. Tathā hesa ekabuddhantare ca dissati, abbokiṇṇañca piyamanāpattakarehi dhammehi samannāgatoti. Evaṃ pāhunamassa dātuṃ yuttaṃ pāhunañca paṭiggahetuṃ yuttoti pāhuneyyo. Yesaṃ pana pāhavanīyoti pāḷi, tesaṃ yasmā saṅgho pubbakāramarahati, tasmā sabbapaṭhamaṃ ānetvā ettha hunitabbanti pāhavanīyo. Sabbappakārena vā āhavanamarahatīti pāhavanīyo. Svāyamidha teneva atthena pāhuneyyoti vuccati.

于“pāhuneyyo”（应受宾客供养者）一词中，“pāhunaṃ”（宾客的供养）是指为了从四方八面而来的可爱可意的亲朋好友，恭敬地准备的、给来客的布施。即使是那样的供养，也应将那些具有那样特质的宾客置于一旁，而只应供养给僧伽，且只有僧伽才适合接受它。实无堪与僧伽相比的宾客。因为，即使在一佛出世的间隔期也能见到僧伽，并且（僧伽）具足不杂染的、能引生喜爱与愉悦的法。如此，（僧伽）适合接受宾客的供养，也适合领受宾客的供养，是故名为“pāhuneyyo”。而对于那些（版本）作“pāhavanīyo”的圣典而言，其义为：因为僧伽值得最先的作为，所以应最先带来并于此（僧伽中）献供，是故名为“pāhavanīyo”（应先供奉者）。或者，因为（僧伽）值得一切方式的献供，故名“pāhavanīyo”。此词在此（圣典）中，以同等意义而被称为“pāhuneyyo”。

Dakkhiṇāti pana paralokaṃ saddahitvā dātabbadānaṃ vuccati. Taṃ dakkhiṇaṃ arahati, dakkhiṇāya vā hito yasmā naṃ mahapphalakaraṇatāya visodhetīti dakkhiṇeyyo.

再者，“dakkhiṇā”（献供）是指相信有来世而施予的布施。因为（僧伽）值得领受那份献供，或者因为（僧伽）有益于献供——即能以成就大果报的方式净化它，是故名为“dakkhiṇeyyo”（应受献供者）。

Ubho [Pg.214] hatthe sirasmiṃ patiṭṭhapetvā sabbalokena kayiramānaṃ añjalikammaṃ arahatīti añjalikaraṇīyo.

因为值得一切世人将双手置于头顶而行合掌之礼，是故名为“añjalikaraṇīyo”（应受合掌者）。

Anuttaraṃ puññakkhettaṃ lokassāti sabbalokassa asadisaṃ puññavirūhanaṭṭhānaṃ. Yathā hi rañño vā amaccassa vā sālīnaṃ vā yavānaṃ vā virūhanaṭṭhānaṃ rañño sālikkhettaṃ rañño yavakkhettanti vuccati, evaṃ saṅgho sabbalokassa puññānaṃ virūhanaṭṭhānaṃ. Saṅghaṃ nissāya hi lokassa nānappakārahitasukhasaṃvattanikāni puññāni virūhanti. Tasmā saṅgho anuttaraṃ puññakkhettaṃ lokassāti.

“anuttaraṃ puññakkhettaṃ lokassa”（世间无上福田）是指，（僧伽是）一切世间无与伦比的福德生长之处。譬如，国王或大臣种植稻谷或大麦的生长之处，被称为‘国王的稻田’、‘国王的麦田’；僧伽亦复如是，是一切世间福德的生长之处。因为，依靠僧伽，世间能引生种种利益与安乐的福德得以增长。是故，（经中）说僧伽是‘世间无上福田’。

157. Evaṃ suppaṭipannatādibhede saṅghaguṇe anussarato neva tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti. Na dosa…pe… na mohapariyuṭṭhitaṃ cittaṃ hoti. Ujugatamevassa tasmiṃ samaye cittaṃ hoti saṅghaṃ ārabbhāti (a. ni. 6.10) purimanayeneva vikkhambhitanīvaraṇassa ekakkhaṇe jhānaṅgāni uppajjanti. Saṅghaguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā appanaṃ appatvā upacārappattameva jhānaṃ hoti. Tadetaṃ saṅghaguṇānussaraṇavasena uppannattā saṅghānussaticceva saṅkhaṃ gacchati.

157. 如是，当随念善行道等种种僧伽功德时，彼时其心不为贪所缠，不为嗔所缠……不为痴所缠。彼时，其心缘于僧伽而变得正直。如前所述，已镇伏诸盖者，禅支于一刹那间生起。然而，或因僧伽功德甚深，或因胜解随念种种功德，禅那未达安止，仅成近行。此禅那因随念僧伽功德而生，故得名为“僧随念”。

Imañca pana saṅghānussatiṃ anuyutto bhikkhu saṅghe sagāravo hoti sappatisso. Saddhādivepullaṃ adhigacchati, pītipāmojjabahulo hoti, bhayabheravasaho, dukkhādhivāsanasamattho, saṅghena saṃvāsasaññaṃ paṭilabhati. Saṅghaguṇānussatiyā ajjhāvutthañcassa sarīraṃ sannipatitasaṅghamiva uposathāgāraṃ pūjārahaṃ hoti, saṅghaguṇādhigamāya cittaṃ namati, vītikkamitabbavatthusamāyoge cassa sammukhā saṅghaṃ passato viya hirottappaṃ paccupaṭṭhāti, uttari appaṭivijjhanto pana sugatiparāyano hoti.

再者，勤修此僧随念的比丘，对僧伽有恭敬、有敬畏。他获得信等的增长，多有喜悦，能忍受怖畏，能忍受痛苦，获得与僧伽共住之想。其为僧随念所遍住的身体，犹如僧众集会的布萨堂，应受供养。其心倾向于证得僧伽功德。再者，当他遇到当行违犯之事时，惭与愧便会现前，犹如亲见僧伽在前。即使未能证得更高（的法），他亦以善趣为归宿。

Tasmā have appamādaṃ, kayirātha sumedhaso;

Evaṃ mahānubhāvāya, saṅghānussatiyā sadāti.

是故，具慧者，于此大威德之僧随念，确实应恒常不放逸。

Idaṃ saṅghānussatiyaṃ vitthārakathāmukhaṃ.

此乃僧随念的广说之首。

4. Sīlānussatikathā

4. 戒随念说

158. Sīlānussatiṃ [Pg.215] bhāvetukāmena pana rahogatena paṭisallīnena ‘‘aho vata me sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikānī’’ti (a. ni. 6.10) evaṃ akhaṇḍatādiguṇavasena attano sīlāni anussaritabbāni. Tāni ca gahaṭṭhena gahaṭṭhasīlāni, pabbajitena pabbajitasīlāni.

158. 再者，欲修习戒随念者，当独处宴坐，如是依无缺等功德，随念自己的戒：“啊！我的戒实是无缺的、无穿的、无斑的、无点的、作主的、为智者所赞叹的、不为（爱见所）触的、能引生定的！” 在家者当随念在家戒，出家者当随念出家戒。

Gahaṭṭhasīlāni vā hontu pabbajitasīlāni vā, yesaṃ ādimhi vā ante vā ekampi na bhinnaṃ, tāni pariyante chinnasāṭako viya na khaṇḍānīti akhaṇḍāni. Yesaṃ vemajjhe ekampi na bhinnaṃ, tāni majjhe vinividdhasāṭako viya na chiddānīti acchiddāni. Yesaṃ paṭipāṭiyā dve vā tīṇi vā na bhinnāni, tāni piṭṭhiyā vā kucchiyā vā uṭṭhitena dīghavaṭṭādisaṇṭhānena visabhāgavaṇṇena kāḷarattādīnaṃ aññatarasarīravaṇṇā gāvī viya na sabalānīti asabalāni. Yāni antarantarā na bhinnāni, tāni visabhāgabinduvicitrā gāvī viya na kammāsānīti akammāsāni. Avisesena vā sabbānipi sattavidhena methunasaṃyogena kodhupanāhādīhi ca pāpadhammehi anupahatattā akhaṇḍāni acchiddāni asabalāni akammāsāni. Tāniyeva taṇhādāsabyato mocetvā bhujissabhāvakaraṇena bhujissāni. Buddhādīhi viññūhi pasatthattā viññuppasatthāni. Taṇhādiṭṭhīhi aparāmaṭṭhatāya kenaci vā ayaṃ te sīlesu dosoti evaṃ parāmaṭṭhuṃ asakkuṇeyyatāya aparāmaṭṭhāni. Upacārasamādhiṃ appanāsamādhiṃ vā, atha vā pana maggasamādhiṃ phalasamādhiñcāpi saṃvattentīti samādhisaṃvattanikāni.

无论是居家戒或出家戒，若其首尾无一戒破损，则此戒不像边缘破损的布那样破碎，故名“不破碎”（akhaṇḍāni）。若其中间无一戒破损，则此戒不像中间有洞的布那样穿孔，故名“不穿孔”（acchiddāni）。若次第相连的二或三戒不破，则此戒不像身体为黑或红等色，而背上或腹上又出现长条形或圆形等不同颜色的斑纹的母牛那样斑驳，故名“不斑驳”（asabalāni）。若戒在其中间不破损，则此戒不像被不同颜色的斑点所点缀的母牛那样斑点杂陈，故名“不斑杂”（akammāsāni）。又或者，总的来说，一切戒因不为七种淫欲交合以及忿、恨等恶法所损害，故为不破碎、不穿孔、不斑驳、不斑杂。彼等戒能使人从贪爱的奴役中解脱出来，成就自在，故名“使自在”（bhujissāni）。因被佛陀等智者所称赞，故名“智者所赞”（viññuppasatthāni）。因不为贪爱与邪见所执取，或因不为任何人所能指摘说：“这是你戒律中的过失”，故名“不被执取”（aparāmaṭṭhāni）。彼等戒能引生近行定或安止定，乃至亦能引生道定与果定，故名“能引生定”（samādhisaṃvattanikāni）。

159. Evaṃ akhaṇḍatādiguṇavasena attano sīlāni anussarato nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti. Na dosa…pe… na mohapariyuṭṭhitaṃ cittaṃ hoti. Ujugatamevassa tasmiṃ samaye cittaṃ hoti, sīlaṃ ārabbhāti purimanayeneva vikkhambhitanīvaraṇassa ekakkhaṇe jhānaṅgāni uppajjanti. Sīlaguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā appanaṃ appatvā upacārappattameva jhānaṃ hoti. Tadetaṃ [Pg.216] sīlaguṇānussaraṇavasena uppannattā sīlānussaticceva saṅkhaṃ gacchati.

159. 如是，随念自己戒之不破碎等功德者，于彼时，其心不为贪所缠绕，不为嗔……不为痴所缠绕。于彼时，其心缘于戒而变得正直。如是，依前述之法，于已镇伏诸盖者，于一刹那间，诸禅支生起。然而，或因戒之功德甚深，或因倾心于随念种种功德，故不达安止而仅成就近行之禅。此禅乃因随念戒之功德力而生起，故得名为“戒随念”（sīlānussati）。

Imañca pana sīlānussatiṃ anuyutto bhikkhu sikkhāya sagāravo hoti sabhāgavutti, paṭisanthāre appamatto, attānuvādādibhayavirahito, aṇumattesu vajjesu bhayadassāvī, saddhādivepullaṃ adhigacchati, pītipāmojjabahulo hoti. Uttari appaṭivijjhanto pana sugatiparāyano hoti.

再者，勤修此戒随念的比丘，会对学处恭敬，与同梵行者行为一致，于接待不放逸，远离自责等怖畏，于微小过失亦见其为怖畏，获得信等之增长，多有喜悦与欢欣。即使未能证得更高阶的道果，亦趋向善趣。

Tasmā have appamādaṃ, kayirātha sumedhaso;

Evaṃ mahānubhāvāya, sīlānussatiyā sadāti.

是故，具慧者，当于此大威力之戒随念，确实常行不放逸。

Idaṃ sīlānussatiyaṃ vitthārakathāmukhaṃ.

此为戒随念的广说之开端。

5. Cāgānussatikathā

5. 舍随念之论

160. Cāgānussatiṃ bhāvetukāmena pana pakatiyā cāgādhimuttena niccappavattadānasaṃvibhāgena bhavitabbaṃ. Atha vā pana bhāvanaṃ ārabhantena ito dāni pabhuti sati paṭiggāhake antamaso ekālopamattampi dānaṃ adatvā na bhuñjissāmīti samādānaṃ katvā taṃdivasaṃ guṇavisiṭṭhesu paṭiggāhakesu yathāsatti yathābalaṃ dānaṃ datvā tattha nimittaṃ gaṇhitvā rahogatena paṭisallīnena ‘‘lābhā vata me suladdhaṃ vata me, yohaṃ maccheramalapariyuṭṭhitāya pajāya vigatamalamaccherena cetasā viharāmi muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato’’ti evaṃ vigatamalamaccheratādiguṇavasena attano cāgo anussaritabbo.

160. 欲修习舍随念者，应天性倾向于舍，且常行布施与分享。或者，开始修习时，应当作此受持：“从现在开始，若有受者，乃至未施一口食，我即不食。”于当日，随己所有、随己之力，布施具德受者后，于彼处取相。然后前往僻静处，独坐静思：“我实有利，我实善得！我于悭垢所覆之众生中，以离垢离悭之心而住，舍施无碍，手常清净，乐于舍弃，宜于受乞，乐于布施分享。”如是，依远离悭垢等功德，随念自己的舍。

Tattha lābhā vata meti mayhaṃ vata lābhā, ye ime ‘‘āyuṃ kho pana datvā āyussa bhāgī hoti dibbassa vā mānusassa vā’’ iti (a. ni. 5.37) ca, ‘‘dadaṃ piyo hoti bhajanti naṃ bahū’’ iti (a. ni. 5.34) ca, ‘‘dadamāno piyo hoti, sataṃ dhammaṃ anukkamaṃ’’ iti (a. ni. 5.35) ca evamādīhi nayehi bhagavatā dāyakassa lābhā saṃvaṇṇitā, te mayhaṃ avassaṃ bhāginoti adhippāyo. Suladdhaṃ vata meti yaṃ mayā idaṃ sāsanaṃ manussattaṃ vā laddhaṃ, taṃ suladdhaṃ vata me. Kasmā[Pg.217]? Yohaṃ maccheramalapariyuṭṭhitāya pajāya…pe… dānasaṃvibhāgaratoti.

此中，“我实有利得”意即：我实有利得。世尊曾以“布施寿命者，得以分享天界或人间的寿命”（《增支部》5.37）、“布施者可爱，众人亲近之”（《增支部》5.34）、“布施者可爱，随行圣者之法”（《增支部》5.35）等教言，赞叹布施者之利得。此即意谓：彼等利得，我必有份。“我实善得”意即：我所获得的此教法或人身，我实为善得。何以故？因为“我于此被悭垢所遍覆的众生中……乐于布施、分享而住”。

Tattha maccheramalapariyuṭṭhitāyāti maccheramalena abhibhūtāya. Pajāyāti pajāyanavasena sattā vuccanti. Tasmā attano sampattīnaṃ parasādhāraṇabhāvamasahanalakkhaṇena cittassa pabhassarabhāvadūsakānaṃ kaṇhadhammānaṃ aññatarena maccheramalena abhibhūtesu sattesūti ayamettha attho. Vigatamalamaccherenāti aññesampi rāgadosādimalānañceva maccherassa ca vigatattā vigatamalamaccherena. Cetasā viharāmīti yathāvuttappakāracitto hutvā vasāmīti attho. Suttesu pana mahānāmasakkassa sotāpannassa sato nissayavihāraṃ pucchato nissayavihāravasena desitattā agāraṃ ajjhāvasāmīti vuttaṃ. Tattha abhibhavitvā vasāmīti attho.

此中，“被悭垢所遍覆”意即被悭垢所征服。“众生”是指以生起之义而称的有情。是故，此中之义为：于诸有情中，他们被以“不忍自家财富与他众共享”为相、能染污其心光明显耀之性的黑法之一——悭垢所征服。“离垢无悭”意即：不仅远离贪、嗔等垢染，也远离了悭吝，故称离垢无悭。“以心安住”意即以如前所说之心而住。又，于诸经中，当预流者摩诃男释迦询问依止住时，世尊以依止住的方式开示，故说“我住于家中”。此中之义为“征服（烦恼）而住”。

Muttacāgoti vissaṭṭhacāgo. Payatapāṇīti parisuddhahattho. Sakkaccaṃ sahatthā deyyadhammaṃ dātuṃ sadā dhotahatthoyevāti vuttaṃ hoti. Vossaggaratoti vossajjanaṃ vossaggo, pariccāgoti attho. Tasmiṃ vossagge satatābhiyogavasena ratoti vossaggarato. Yācayogoti yaṃ yaṃ pare yācanti, tassa tassa dānato yācanayogoti attho. Yājayogotipi pāṭho. Yajanasaṅkhātena yājena yuttoti attho. Dānasaṃvibhāgaratoti dāne ca saṃvibhāge ca rato. Ahañhi dānañca demi, attanā paribhuñjitabbatopi ca saṃvibhāgaṃ karomi, ettheva casmi ubhaye ratoti evaṃ anussaratīti attho.

“慷慨布施”(muttacāga)是舍弃无碍。“净手”(payatapāṇi)是手洁净。此谓常以恭敬心亲手布施应施之物，故其手恒常洗净。“乐于舍弃”(vossaggarata)中，“舍弃”(vossagga)即是布施之义；于此舍弃中，因恒常精进而乐，故为“乐于舍弃”。“堪为乞求者”(yācayoga)是因他人所求之物，皆能布施，故堪为乞求者。亦有读作“堪为供养者”(yājayoga)，意为与名为“供养”(yajana)的布施相应。“乐于布施与分享”(dānasaṃvibhāgarata)是乐于布施与分享。此谓“我既行布施，亦将自己所受用之物分享，并于此二者中皆感喜乐”，如是随念。

161. Tassevaṃ vigatamalamaccheratādiguṇavasena attano cāgaṃ anussarato neva tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti. Na dosa…pe… na mohapariyuṭṭhitaṃ cittaṃ hoti. Ujugatamevassa tasmiṃ samaye cittaṃ hoti cāgaṃ ārabbhāti (a. ni. 5.10) purimanayeneva vikkhambhitanīvaraṇassa ekakkhaṇe jhānaṅgāni uppajjanti. Cāgaguṇānaṃ pana gambhīratāya nānappakāracāgaguṇānussaraṇādhimuttatāya vā appanaṃ appatvā upacārappattameva jhānaṃ hoti. Tadetaṃ cāgaguṇānussaraṇavasena uppannattā cāgānussaticceva saṅkhaṃ gacchati.

161. 如是，当他依远离垢染与悭吝等功德，随念自己的布施时，于彼时，其心不为贪欲所遍覆，不为嗔恚……乃至……不为愚痴所遍覆。于彼时，其心缘于布施而变得正直。如前述方法，镇伏诸盖者于一刹那间生起禅支。然而，因布施功德甚深，或因倾向于随念种种布施功德，故禅那不至安止定(appanā)，仅达近行定(upacāra)。此禅那因随念布施功德而生，故得名为“舍随念”(cāgānussati)。

Imañca [Pg.218] pana cāgānussatiṃ anuyutto bhikkhu bhiyyoso mattāya cāgādhimutto hoti, alobhajjhāsayo, mettāya anulomakārī, visārado, pītipāmojjabahulo, uttari appaṭivijjhanto pana sugatiparāyano hoti.

再者，勤修此舍随念的比丘，则更倾向于布施，意向无贪，随顺于慈，无所畏惧，多有喜与悦。即使他未能证得更高的（圣道），亦以善趣为归宿。

Tasmā have appamādaṃ, kayirātha sumedhaso;

Evaṃ mahānubhāvāya, cāgānussatiyā sadāti.

是故有智者，实应于此具大威力的舍随念中，恒常勤修不放逸。

Idaṃ cāgānussatiyaṃ vitthārakathāmukhaṃ.

此为舍随念的广说开端。

6. Devatānussatikathā

6. 天随念论

162. Devatānussatiṃ bhāvetukāmena pana ariyamaggavasena samudāgatehi saddhādīhi guṇehi samannāgatena bhavitabbaṃ. Tato rahogatena paṭisallīnena ‘‘santi devā cātumahārājikā, santi devā tāvatiṃsā, yāmā, tusitā, nimmānaratino, paranimmitavasavattino, santi devā brahmakāyikā, santi devā tatuttari, yathārūpāya saddhāya samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpā saddhā saṃvijjati. Yathārūpena sīlena. Yathārūpena sutena. Yathārūpena cāgena. Yathārūpāya paññāya samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpā paññā saṃvijjatī’’ti (a. ni. 6.10) evaṃ devatā sakkhiṭṭhāne ṭhapetvā attano saddhādiguṇā anussaritabbā.

162. 再者，欲修习天随念者，应当具足由圣道所生的信等功德。然后，独居静处，应当这样随念：“有四大王天、三十三天、夜摩天、兜率天、化乐天、他化自在天，有梵身天，有更在其上的诸天。那些天神因具足这样的信，从这里死后生到那里，我也有这样的信。因具足这样的戒……闻……舍……慧，那些天神从这里死后生到那里，我也有这样的慧。”这样，应以诸天为见证，随念自身的信等功德。

Sutte pana yasmiṃ mahānāma samaye ariyasāvako attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hotīti vuttaṃ. Kiñcāpi vuttaṃ, atha kho taṃ sakkhiṭṭhāne ṭhapetabbadevatānaṃ attano saddhādīhi samānaguṇadīpanatthaṃ vuttanti veditabbaṃ. Aṭṭhakathāyañhi devatā sakkhiṭṭhāne ṭhapetvā attano guṇe anussaratīti daḷhaṃ katvā vuttaṃ.

经中又说：“摩诃男！圣弟子在任何时候随念自己和诸天的信、戒、闻、舍、慧，那时他的心不为贪欲所缠缚。”虽然这样说，但要知道这是为了在以诸天为见证时，表明其信等功德与诸天所具者等同。因为义注中明确地说，是将诸天置于见证的位置，从而随念自己的功德。

163. Tasmā pubbabhāge devatānaṃ guṇe anussaritvā aparabhāge attano saṃvijjamāne saddhādiguṇe anussarato cassa neva tasmiṃ samaye [Pg.219] rāgapariyuṭṭhitaṃ cittaṃ hoti. Na dosa…pe… na mohapariyuṭṭhitaṃ cittaṃ hoti, ujugatamevassa tasmiṃ samaye cittaṃ hoti devatā ārabbhāti (a. ni. 6.10) purimanayeneva vikkhambhitanīvaraṇassa ekakkhaṇe jhānaṅgāni uppajjanti. Saddhādiguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā appanaṃ appatvā upacārappattameva jhānaṃ hoti. Tadetaṃ devatānaṃ guṇasadisasaddhādiguṇānussaraṇavasena devatānussaticceva saṅkhaṃ gacchati.

163. 是故，于前分忆念诸天之功德，于后分忆念自身所存在的信等功德。于彼忆念者，其心于尔时不为贪所缠，不为瞋……不为痴所缠，其心于尔时缘诸天而正直。如前述之法，已镇伏诸盖者，于一刹那间诸禅支生起。然而，或因信等功德之甚深，或因胜解忆念种种功德，（此禅）未达安止，仅至近行定而已。此禅乃以忆念与诸天功德相似之（自身）信等功德之力，故得名为“天随念”。

Imañca pana devatānussatiṃ anuyutto bhikkhu devatānaṃ piyo hoti manāpo, bhiyyoso mattāya saddhādivepullaṃ adhigacchati, pītipāmojjabahulo viharati. Uttari appaṭivijjhanto pana sugatiparāyano hoti.

再者，勤修此天随念的比丘，为诸天所爱所喜，更能获得广大的信等（功德），多喜多悦而住。即使未能证达更高（的境界），亦趣向善趣。

Tasmā have appamādaṃ, kayirātha sumedhaso;

Evaṃ mahānubhāvāya, devatānussatiyā sadāti.

是故有智者，于此大威德天随念，当常行不放逸。

Idaṃ devatānussatiyaṃ vitthārakathāmukhaṃ.

此为天随念之广说开端。

Pakiṇṇakakathā

杂说

164. Yaṃ pana etāsaṃ vitthāradesanāyaṃ ‘‘ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgataṃ ārabbhā’’tiādīni vatvā ‘‘ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ, pamuditassa pīti jāyatī’’ti (a. ni. 6.10) vuttaṃ, tattha itipi so bhagavātiādīnaṃ atthaṃ nissāya uppannaṃ tuṭṭhiṃ sandhāya labhati atthavedanti vuttaṃ. Pāḷiṃ nissāya uppannaṃ tuṭṭhiṃ sandhāya labhati dhammavedaṃ. Ubhayavasena labhati dhammūpasaṃhitaṃ pāmojjanti vuttanti veditabbaṃ.

164. 再者，于此等（随念）的广说中，先说“于尔时，彼之心缘于如来而正直”等，后又说：“摩诃男，圣弟子心正直，得义受，得法受，得法相应之喜悦，心喜悦者，喜生起。”（增支部6.10）于此中，所谓“得义受”，是意指依于“彼世尊亦即是……”等文句之义而生起的满足；所谓“得法受”，是意指依于巴利（Pāḷi）文而生起的满足；所谓“得法相应之喜悦”，当知是依于此二者而得。

Yañca devatānussatiyaṃ devatā ārabbhāti vuttaṃ, taṃ pubbabhāge devatā ārabbha pavattacittavasena devatāguṇasadise vā devatābhāvanipphādake guṇe ārabbha pavattacittavasena vuttanti veditabbaṃ.

于随念天中，所谓“缘于诸天”者，当知此说，或是在前分（pubbabhāge）中，以缘于诸天而生起之心；或是缘于自身中与天神功德相似、能成就天神状态之功德而生起之心。

165. Imā [Pg.220] pana cha anussatiyo ariyasāvakānaññeva ijjhanti. Tesaṃ hi buddhadhammasaṅghaguṇā pākaṭā honti. Te ca akhaṇḍatādiguṇehi sīlehi, vigatamalamaccherena cāgena, mahānubhāvānaṃ devatānaṃ guṇasadisehi saddhādiguṇehi samannāgatā. Mahānāmasutte (a. ni. 6.10) ca sotāpannassa nissayavihāraṃ puṭṭhena bhagavatā sotāpannassa nissayavihāradassanatthameva etā vitthārato kathitā.

165. 再者，此六随念唯于圣弟子得以成就。于彼等而言，佛、法、僧之功德是显现的。彼等具足不坏等功德之戒，远离尘垢与悭吝之施，并具足与大威力诸天功德相似之信等功德。复次，于《摩诃男经》中，世尊因被问及须陀洹之依止住，故为开示须陀洹之依止住，才详说此等（六随念）。

Gedhasuttepi ‘‘idha, bhikkhave, ariyasāvako tathāgataṃ anussarati, itipi so bhagavā…pe… ujugatamevassa tasmiṃ samaye cittaṃ hoti nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. Gedhoti kho, bhikkhave, pañcannetaṃ kāmaguṇānamadhivacanaṃ. Idampi kho, bhikkhave, ārammaṇaṃ karitvā evamidhekacce sattā visujjhantī’’ti (a. ni. 6.25) evaṃ ariyasāvakassa anussativasena cittaṃ visodhetvā uttari paramatthavisuddhiadhigamatthāya kathitā.

于《贪欲经》中亦云：“诸比丘，于此，圣弟子随念如来：‘彼世尊亦是……’（中略）于尔时，彼之心正直，已出离、解脱、超脱于贪欲。诸比丘，所谓贪欲，实乃五种欲乐之异名。诸比丘，以此为所缘，于此亦有某些有情得以清净。”（增支部6.25）如是，此法是为令圣弟子以随念净化其心，进而证得更高之胜义清净（paramatthavisuddhi）而说。

Āyasmatā mahākaccānena desite sambādhokāsasuttepi ‘‘acchariyaṃ, āvuso, abbhutaṃ, āvuso, yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho sattānaṃ visuddhiyā…pe… nibbānassa sacchikiriyāya yadidaṃ cha anussatiṭṭhānāni. Katamāni cha? Idhāvuso, ariyasāvako tathāgataṃ anussarati…pe… evamidhekacce sattā visuddhidhammā bhavantī’’ti (a. ni. 6.26) evaṃ ariyasāvakasseva paramatthavisuddhidhammatāya okāsādhigamavasena kathitā.

于具寿摩诃迦旃延所说之《狭隘机会经》（Sambādhokāsasutta）中亦云：“贤友，稀有！贤友，未曾有！彼知者、见者、阿罗汉、正等觉者世尊，为众生之清净……乃至为涅槃之现证，于狭隘中觉悟了机会之获得，此即六随念处。何为六？贤友，于此，圣弟子随念如来……（中略）……如是，于此某些有情成为法清净者。”（增支部6.26）如是，此法是为圣弟子，以获得机会之方式，证得胜义清净法性而说。

Uposathasuttepi ‘‘kathañca, visākhe, ariyūposatho hoti? Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako tathāgataṃ anussaratī’’ti (a. ni. 3.71) evaṃ ariyasāvakasseva uposathaṃ upavasato cittavisodhanakammaṭṭhānavasena uposathassa mahapphalabhāvadassanatthaṃ kathitā.

《布萨经》中也说：“毘舍佉，什么是圣布萨？毘舍佉，被染污的心通过努力可以得到净化。毘舍佉，被染污的心如何通过努力得到净化？在此，毘舍佉，圣弟子随念如来。”（增支部3.71）如此，这是为受持布萨的圣弟子而说，以净化心为业处，是为了显示布萨的广大果报。

Ekādasanipātepi ‘‘saddho kho, mahānāma, ārādhako hoti, no assaddho. Āraddhavīriyo, upaṭṭhitasati, samāhito, paññavā, mahānāma[Pg.221], ārādhako hoti, no duppañño. Imesu kho tvaṃ, mahānāma, pañcasu dhammesu patiṭṭhāya cha dhamme uttari bhāveyyāsi. Idha tvaṃ, mahānāma, tathāgataṃ anussareyyāsi itipi so bhagavā’’ti (a. ni. 11.11) evaṃ ariyasāvakasseva ‘‘tesaṃ no, bhante, nānāvihārena viharataṃ kenassa vihārena viharitabba’’nti pucchato vihāradassanatthaṃ kathitā.

《十一集》中也说：“摩诃男，有信者能成就，无信者不能。发起精进、树立正念、心得安定、有智慧者，摩诃男，能成就，无慧者不能。摩诃男，你应当安住于这五种法，进而修习六法。在此，摩诃男，你应该随念如来：‘彼世尊亦是如此……’”（增支部11.11）如此，这是为圣弟子而说，因他曾问：“尊者，我们以各种方式安住，当以何种方式安住？”这是为了向他开示安住的方式。

166. Evaṃ santepi parisuddhasīlādiguṇasamannāgatena puthujjanenāpi manasi kātabbā. Anussavavasenāpi hi buddhādīnaṃ guṇe anussarato cittaṃ pasīdatiyeva. Yassānubhāvena nīvaraṇāni vikkhambhetvā uḷārapāmojjo vipassanaṃ ārabhitvā arahattaṃyeva sacchikareyya kaṭaandhakāravāsī phussadevatthero viya.

166. 纵然如此，具足清净戒等功德的凡夫也应当作意。因为即使只是通过听闻而随念佛陀等的功德，心也必然会清净。凭借此威力，就能抑制诸盖，生起广大的喜悦，进而修习观，证得阿罗汉果，如同住在迦吒 अंध伽罗的普萨迭瓦长老一样。

So kirāyasmā mārena nimmitaṃ buddharūpaṃ disvā ‘‘ayaṃ tāva sarāgadosamoho evaṃ sobhati, kathaṃ nu kho bhagavā na sobhati, so hi sabbaso vītarāgadosamoho’’ti buddhārammaṇaṃ pītiṃ paṭilabhitvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇīti.

据说，那位具寿看见魔所变化的佛像，心想：“这个尚有贪、嗔、痴者，容颜竟如此庄严，何况已完全断尽贪、嗔、痴的世尊，岂会不更庄严呢？”于是他以佛为所缘而获得喜，增长观，证得了阿罗汉果。

Iti sādhujanapāmojjatthāya kate visuddhimagge

为令善人生喜而作之《清净道论》

Samādhibhāvanādhikāre

于定修行之章

Chaanussatiniddeso nāma

名曰六随念解释

Sattamo paricchedo.

第七章

8. Anussatikammaṭṭhānaniddeso

8. 随念业处之解释

Maraṇassatikathā

死随念的解释

167. Idāni [Pg.222] ito anantarāya maraṇassatiyā bhāvanāniddeso anuppatto. Tattha maraṇanti ekabhavapariyāpannassa jīvitindriyassa upacchedo. Yaṃ panetaṃ arahantānaṃ vaṭṭadukkhasamucchedasaṅkhātaṃ samucchedamaraṇaṃ, saṅkhārānaṃ khaṇabhaṅgasaṅkhātaṃ khaṇikamaraṇaṃ, rukkho mato lohaṃ matantiādīsu sammutimaraṇañca, na taṃ idha adhippetaṃ.

167. 现在，于此天随念之后，已到了死随念修习的解释。于此，死，即是包含在一有之中的命根的断绝。然而，阿罗汉的被称为轮回苦之断尽的断尽死(samucchedamaraṇa)，诸行的被称为刹那坏灭的刹那死(khaṇikamaraṇa)，以及如“树死了”、“铁死了”等中的世俗死(sammutimaraṇa)，此等皆非此处所意。

Yampi cetaṃ adhippetaṃ, taṃ kālamaraṇaṃ akālamaraṇanti duvidhaṃ hoti. Tattha kālamaraṇaṃ puññakkhayena vā āyukkhayena vā ubhayakkhayena vā hoti. Akālamaraṇaṃ kammupacchedakakammavasena.

这里所指的死亡，可分为时死与非时死两种。其中时死是因福尽、寿尽或二者俱尽而死。非时死是由断业所致。

Tattha yaṃ vijjamānāyapi āyusantānajanakapaccayasampattiyā kevalaṃ paṭisandhijanakassa kammassa vipakkavipākattā maraṇaṃ hoti, idaṃ puññakkhayena maraṇaṃ nāma. Yaṃ gatikālāhārādisampattiyā abhāvena ajjatanakālapurisānaṃ viya vassasatamattaparimāṇassa āyuno khayavasena maraṇaṃ hoti, idaṃ āyukkhayena maraṇaṃ nāma. Yaṃ pana dūsīmārakalāburājādīnaṃ viya taṅkhaṇaññeva ṭhānācāvanasamatthena kammunā upacchinnasantānānaṃ, purimakammavasena vā satthaharaṇādīhi upakkamehi upacchijjamānasantānānaṃ maraṇaṃ hoti, idaṃ akālamaraṇaṃ nāma. Taṃ sabbampi vuttappakārena jīvitindriyupacchedena saṅgahitaṃ. Iti jīvitindriyupacchedasaṅkhātassa maraṇassa saraṇaṃ maraṇassati.

于此，虽有能令寿命相续的因缘具足，仅因能令结生的业已果报成熟而死，这称为福尽而死。又如当今之人，因缺乏趣、时、食等福报，寿量仅百岁左右，因寿量耗尽而死，这称为寿尽而死。又如度西(Dūsī)魔罗、迦蓝浮(Kalābu)王等，其生命相续被能令当处堕落的业所断；或因过去之业，由刀剑等横祸而令生命相续被断，此等之死，称为非时死。所有这些死，皆可被摄入如前所述的命根断绝中。如此，忆念被称为命根断绝的死，即是死随念。

168. Taṃ bhāvetukāmena rahogatena paṭisallīnena ‘‘maraṇaṃ bhavissati, jīvitindriyaṃ upacchijjissatī’’ti vā, ‘‘maraṇaṃ maraṇa’’nti vā yoniso manasikāro pavattetabbo. Ayoniso pavattayato hi iṭṭhajanamaraṇānussaraṇe soko uppajjati vijātamātuyā piyaputtamaraṇānussaraṇe viya. Aniṭṭhajanamaraṇānussaraṇe pāmojjaṃ uppajjati verīnaṃ verimaraṇānussaraṇe viya. Majjhattajanamaraṇānussaraṇe saṃvego na uppajjati matakaḷevaradassane chavaḍāhakassa viya. Attano maraṇānussaraṇe santāso uppajjati ukkhittāsikaṃ vadhakaṃ disvā bhīrukajātikassa [Pg.223] viya. Tadetaṃ sabbampi satisaṃvegañāṇavirahato hoti. Tasmā tattha tattha hatamatasatte oloketvā diṭṭhapubbasampattīnaṃ sattānaṃ matānaṃ maraṇaṃ āvajjetvā satiñca saṃvegañca ñāṇañca yojetvā ‘‘maraṇaṃ bhavissatī’’tiādinā nayena manasikāro pavattetabbo. Evaṃ pavattento hi yoniso pavatteti, upāyena pavattetīti attho. Evaṃ pavattayatoyeva hi ekaccassa nīvaraṇāni vikkhambhanti, maraṇārammaṇā sati saṇṭhāti, upacārappattameva kammaṭṭhānaṃ hoti.

168. 欲修习此（死随念）者，应独居静处，如理作意：“死亡将会发生，命根将会断绝”，或“死亡，死亡”。若不如理作意，于忆念所爱之人死亡时，则生起忧愁，犹如母亲忆念爱子死亡一般；于忆念所不喜之人死亡时，则生起愉悦，犹如敌人忆念敌方死亡一般；于忆念中庸之人死亡时，则不生悚惧，犹如焚尸人见到尸体一般；于忆念自身死亡时，则生起怖畏，犹如胆怯之人见到举剑的刽子手一般。所有这一切，皆因缺少念、悚惧与智而发生。是故，应处处观看已死的有情，思惟昔日曾见其富有而今已死的有情之死亡，并结合念、悚惧与智，以“死亡将会发生”等方法发起作意。如此发起作意者，即是如理发起，其义为以善巧方便发起。确实，正当如此发起作意时，某些人的诸盖即被镇伏，以死亡为所缘的念得以安住，业处即达到近行。

169. Yassa pana ettāvatā na hoti, tena vadhakapaccupaṭṭhānato, sampattivipattito, upasaṃharaṇato, kāyabahusādhāraṇato, āyudubbalato, animittato, addhānaparicchedato, khaṇaparittatoti imehi aṭṭhahākārehi maraṇaṃ anussaritabbaṃ.

169. 若有人仅凭上述方法仍不成就，则应通过此八种行相随念死亡：如刽子手现前、成就之毁坏、比较自身、身体与众多者共有、寿命脆弱、死无预兆、寿量限定、刹那短暂。

Tattha vadhakapaccupaṭṭhānatoti vadhakassa viya paccupaṭṭhānato. Yathā hi imassa sīsaṃ chindissāmīti asiṃ gahetvā gīvāya cārayamāno vadhako paccupaṭṭhitova hoti, evaṃ maraṇampi paccupaṭṭhitamevāti anussaritabbaṃ. Kasmā? Saha jātiyā āgatato, jīvitaharaṇato ca. Yathā hi ahicchattakamakuḷaṃ matthakena paṃsuṃ gahetvāva uggacchati, evaṃ sattā jarāmaraṇaṃ gahetvāva nibbattanti. Tathā hi nesaṃ paṭisandhicittaṃ uppādānantarameva jaraṃ patvā pabbatasikharato patitasilā viya bhijjati saddhiṃ sampayuttakhandhehi. Evaṃ khaṇikamaraṇaṃ tāva saha jātiyā āgataṃ. Jātassa pana avassaṃ maraṇato idhādhippetamaraṇampi saha jātiyā āgataṃ. Tasmā esa satto jātakālato paṭṭhāya yathā nāma uṭṭhito sūriyo atthābhimukho gacchateva, gatagataṭṭhānato īsakampi na nivattati. Yathā vā nadī pabbateyyā sīghasotā hārahārinī sandateva vattateva īsakampi na nivattati, evaṃ īsakampi anivattamāno maraṇābhimukhova yāti. Tena vuttaṃ –

于此，所谓“如刽子手现前”，即如刽子手般现前。譬如，刽子手拿起刀，在（将死之人的）颈上挥舞，心想：“我将斩下此人之头”，他就这样现前；同样地，当思惟死亦如是现前。为何？因其与生俱来，且夺取生命。诚然，犹如菌蕾顶着尘土而生出，众生亦带着老死而生。的确，他们的结生心生起之后，立即趋向衰老，如自山顶滚落的石头般，与相应诸蕴一同坏灭。如是，刹那之死与生俱来。再者，已生者必然会死，故此处所指之死亦与生俱来。是故，此有情自出生之时起，便如升起的太阳朝向日落之处而去，从所到之处丝毫不退。又如山中河流，湍急奔流，冲刷席卷，唯有向前，丝毫不退。同样地，（有情）亦丝毫不退，唯朝向死亡而去。是故说——

‘‘Yamekarattiṃ paṭhamaṃ, gabbhe vasati māṇavo;

Abbhuṭṭhitova so yāti, sa gacchaṃ na nivattatī’’ti. (jā. 1.15.363);

有情于最初一夜住于母胎，便已启程前行，一去不复返。

Evaṃ gacchato cassa gimhābhitattānaṃ kunnadīnaṃ khayo viya, pāto āporasānugatabandhanānaṃ dumapphalānaṃ patanaṃ viya, muggarābhitāḷitānaṃ mattikabhājanānaṃ bhedo [Pg.224] viya, sūriyarasmisamphuṭṭhānaṃ ussāvabindūnaṃ viddhaṃsanaṃ viya ca maraṇameva āsannaṃ hoti. Tenāha –

并且，对于这样前行的他而言，死亡愈来愈近，犹如夏日酷热下小河的干涸，犹如清晨其蒂已松的树果的坠落，犹如被锤击的陶器的破碎，又犹如被日光所触的露珠的消逝。因此他说——

‘‘Accayanti ahorattā, jīvitamuparujjhati;

Āyu khīyati maccānaṃ, kunnadīnaṃva odakaṃ. (saṃ. ni. 1.146);

日夜流逝，生命被断绝；凡夫的寿元耗尽，犹如小河之水。

‘‘Phalānamiva pakkānaṃ, pāto papatato bhayaṃ;

Evaṃ jātāna maccānaṃ, niccaṃ maraṇato bhayaṃ.

犹如成熟的果实，于清晨有坠落之惧；如是，已生的凡夫，恒有死亡之惧。

‘‘Yathāpi kumbhakārassa, kataṃ mattikabhājanaṃ;

Khuddakañca mahantañca, yaṃ pakkaṃ yañca āmakaṃ;

Sabbaṃ bhedanapariyantaṃ, evaṃ maccāna jīvitaṃ’. (su. ni. 581-582);

“犹如陶师所造的陶器，无论大小，无论烧制或未烧制，皆以破碎为终；众生之命，亦复如是。”

‘‘Ussāvova tiṇaggamhi, sūriyuggamanaṃ pati;

Evamāyu manussānaṃ, mā maṃ amma nivārayā’’ti. (jā. 1.11.79);

“犹如草尖之露珠，待日出时即消逝；人之寿亦如是，母亲，请勿阻止我。”

Evaṃ ukkhittāsiko vadhako viya saha jātiyā āgataṃ panetaṃ maraṇaṃ gīvāya asiṃ cārayamāno so vadhako viya jīvitaṃ haratiyeva, na aharitvā nivattati. Tasmā saha jātiyā āgatato, jīvitaharaṇato ca ukkhittāsiko vadhako viya maraṇampi paccupaṭṭhitamevāti evaṃ vadhakapaccupaṭṭhānato maraṇaṃ anussaritabbaṃ.

如是，犹如高举利剑的刽子手，此与生俱来的死亡，亦如彼刽子手于颈上挥舞利剑，其必夺取生命，不取不还。是故，因其与生俱来且夺取生命，死亡亦如高举利剑的刽子手，确实已然现前。应如是，以刽子手现前之相，随念于死。

170. Sampattivipattitoti idha sampatti nāma tāvadeva sobhati, yāva naṃ vipatti nābhibhavati, na ca sā sampatti nāma atthi, yā vipattiṃ atikkamma tiṭṭheyya. Tathā hi –

170. 成就与毁败者：于此，所谓成就，仅于其未为毁败所压服时，方显庄严；实无有能超越毁败而存续之成就。诚然——

‘‘Sakalaṃ mediniṃ bhutvā, datvā koṭisataṃ sukhī;

Aḍḍhāmalakamattassa, ante issarataṃ gato.

“安乐者曾受用一切大地，布施百俱胝，至命终时，仅为半庵摩罗果之主。

‘‘Teneva dehabandhena, puññamhi khayamāgate;

Maraṇābhimukho sopi, asoko sokamāgato’’ti.

“仍以此身，福业穷尽时，彼无忧者，面临死亡，亦陷于忧。”

Apica [Pg.225] sabbaṃ ārogyaṃ byādhipariyosānaṃ, sabbaṃ yobbanaṃ jarāpariyosānaṃ, sabbaṃ jīvitaṃ maraṇapariyosānaṃ, sabboyeva lokasannivāso jātiyā anugato, jarāya anusaṭo, byādhinā abhibhūto, maraṇena abbhāhato. Tenāha –

再者，一切无病以病为终，一切青春以老为终，一切生命以死为终。一切世间众生，为生所随，为老所侵，为病所胜，为死所击。是故，佛言——

‘‘Yathāpi selā vipulā, nabhaṃ āhacca pabbatā;

Samantā anupariyeyyuṃ, nippothentā catuddisā.

“犹如触及天际之巨大岩山，从四面八方周遍滚来，碾碎一切。

‘‘Evaṃ jarā ca maccu ca, adhivattanti pāṇine;

Khattiye brāhmaṇe vesse, sudde caṇḍālapukkuse;

Na kiñci parivajjeti, sabbamevābhimaddati.

“如是，老与死，降临于有情：刹帝利、婆罗门、吠舍、首陀罗、旃陀罗与补羯娑。无何可免，普皆摧伏。

‘‘Na tattha hatthīnaṃ bhūmi, na rathānaṃ na pattiyā;

Na cāpi mantayuddhena, sakkā jetuṃ dhanena vā’’ti. (saṃ. ni. 1.136);

“于彼处，无象军之地，无车军之地，无步兵之地；亦不能以咒术之战，或以财富而战胜。”

Evaṃ jīvitasampattiyā maraṇavipattipariyosānataṃ vavatthapentena sampattivipattito maraṇaṃ anussaritabbaṃ.

如此，通过确立生命之圆满终将以死亡之衰败为结局，应当从圆满与衰败的角度随念死亡。

171. Upasaṃharaṇatoti parehi saddhiṃ attano upasaṃharaṇato. Tattha sattahākārehi upasaṃharaṇato maraṇaṃ anussaritabbaṃ, yasamahattato, puññamahattato, thāmamahattato, iddhimahattato, paññāmahattato, paccekabuddhato, sammāsambuddhatoti. Kathaṃ? Idaṃ maraṇaṃ nāma mahāyasānaṃ mahāparivārānaṃ sampannadhanavāhanānaṃ mahāsammatamandhātumahāsudassana daḷhanemi nimippabhutīnampi upari nirāsaṅkameva patitaṃ, kimaṅgaṃ pana mayhaṃ upari na patissati?

171. 以比较而言：即是将自己与他人比较。于此，应当以七种方式通过比较来随念死亡：以名望之大、以福德之大、以体力之大、以神通之大、以智慧之大、以独觉佛、以正等觉者。如何？这所谓的死亡，尚且毫无顾忌地降临于具大名望、众多随从、财富与车乘圆满的大共选王(Mahāsammata)、真言王(Mandhātu)、大善见王(Mahāsudassana)、坚辐王(Daḷhanemi)、尼弥王(Nimi)等人之上，又怎会不降临于我身上呢？

Mahāyasā rājavarā, mahāsammataādayo;

Tepi maccuvasaṃ pattā, mādisesu kathāva kāti.

具大名望的诸位胜王，如大共选王(Mahāsammata)等；他们尚且落入死神掌控，于我辈何足道哉？

Evaṃ tāva yasamahattato anussaritabbaṃ.

应如是先以名望之大而随念。

Kathaṃ puññamahattato?

如何以福德之大而（随念）？

Jotiko jaṭilo uggo, meṇḍako atha puṇṇako;

Ete caññe ca ye loke, mahāpuññāti vissutā;

Sabbe maraṇamāpannā, mādisesu kathāva kāti.

阇提(Jotika)、阇提罗(Jaṭila)、郁伽(Ugga)、弥额(Meṇḍaka)以及本那咖(Puṇṇaka)；此等及世间其他以大福德闻名者，皆已遭遇死亡，于我辈何足道哉？

Evaṃ puññamahattato anussaritabbaṃ.

应如是以福德之大而随念。

Kathaṃ [Pg.226] thāmamahattato?

如何以体力之大而（随念）？

Vāsudevo baladevo, bhīmaseno yudhiṭṭhilo;

Cānuro yo mahāmallo, antakassa vasaṃ gatā.

瓦素迭瓦(Vāsudeva)、跋罗提婆(Baladeva)、怖军(Bhīmasena)、坚战(Yudhiṭṭhila)，以及大力士旃奴罗(Cāṇūra)，皆已落入死神掌控。

Evaṃ thāmabalūpetā, iti lokamhi vissutā;

Etepi maraṇaṃ yātā, mādisesu kathāva kāti.

如是具足体力者，世间闻名；彼等亦已趣入死亡，于我辈何足道哉？

Evaṃ thāmamahattato anussaritabbaṃ.

应如是以体力之大而随念。

Kathaṃ iddhimahattato?

如何以神通之大而（随念）？

Pādaṅguṭṭhakamattena, vejayantamakampayi;

Yo nāmiddhimataṃ seṭṭho, dutiyo aggasāvako.

仅以足大指，便令胜利殿(Vejayanta)震动；彼乃神通第一人，为第二上首弟子。

Sopi maccumukhaṃ ghoraṃ, migo sīhamukhaṃ viya;

Paviṭṭho saha iddhīhi, mādisesu kathāva kāti.

彼亦如鹿入狮口，连同其诸神通力，共入死神之怖口；于我辈何足道哉？

Evaṃ iddhimahattato anussaritabbaṃ.

应如是以神通之大而随念。

Kathaṃ paññāmahattato?

如何以智慧之大而（随念）？

Lokanāthaṃ ṭhapetvāna, ye caññe atthi pāṇino;

Paññāya sāriputtassa, kalaṃ nāgghanti soḷasiṃ.

除却世间依怙主，其余一切有情众，其智慧不及舍利弗(Sāriputta)智慧的十六分之一。

Evaṃ nāma mahāpañño, paṭhamo aggasāvako;

Maraṇassa vasaṃ patto, mādisesu kathāva kāti.

如是具大智慧者，第一上首弟子；尚且落入死神掌控，于我辈何足道哉？

Evaṃ paññāmahattato anussaritabbaṃ.

应如是以智慧之大而随念。

Kathaṃ paccekabuddhato? Yepi te attano ñāṇavīriyabalena sabbakilesasattunimmathanaṃ katvā paccekabodhiṃ pattā khaggavisāṇakappā sayambhuno, tepi maraṇato na muttā, kuto panāhaṃ muccissāmīti.

如何由独觉佛而随念？即便是那些以自身的智力与精进力，摧伏一切烦恼之敌，证得独觉菩提，如犀角独行、自证其道的独觉佛，他们也未能免于死亡，何况我又能如何解脱呢？

Taṃ taṃ nimittamāgamma, vīmaṃsantā mahesayo;

Sayambhuññāṇatejena, ye pattā āsavakkhayaṃ.

诸大仙依种种相，审察思择，以自证智力，证得诸漏灭尽。

Ekacariyanivāsena, khaggasiṅgasamūpamā;

Tepi nātigatā maccuṃ, mādisesu kathāva kāti.

以独行而住，如同犀牛角；他们也未超越死亡，何况像我这样的人呢？

Evaṃ [Pg.227] paccekabuddhato anussaritabbaṃ.

应如是由独觉佛而随念。

Kathaṃ sammāsambuddhato? Yopi so bhagavā asītianubyañjanapaṭimaṇḍitadvattiṃsamahāpurisalakkhaṇavicitrarūpakāyo sabbākāraparisuddhasīlakkhandhādiguṇaratanasamiddhadhammakāyo yasamahattapuññamahattathāmamahattaiddhimahattapaññāmahattānaṃ pāraṃ gato asamo asamasamo appaṭipuggalo arahaṃ sammāsambuddho, sopi salilavuṭṭhinipātena mahāaggikkhandho viya maraṇavuṭṭhinipātena ṭhānaso vūpasanto.

如何由正等正觉者而随念？彼世尊色身殊妙，为八十随形好所庄严，为三十二大士相所显饰；法身于一切相皆极清净，具足戒蕴等功德宝藏；已达名声、福德、力量、神通、智慧之大的彼岸；是无等者、无等等者、无比者、阿罗汉、正等正觉者。即便是彼世尊，亦如大火聚为暴雨所浇，因死亡之雨降临而瞬间寂灭。

Evaṃ mahānubhāvassa, yaṃ nāmetaṃ mahesino;

Na bhayena na lajjāya, maraṇaṃ vasamāgataṃ.

死亡既不因怖畏，亦不因羞惭，而臣服于此大威德之大仙。

Nillajjaṃ vītasārajjaṃ, sabbasattābhimaddanaṃ;

Tayidaṃ mādisaṃ sattaṃ, kathaṃ nābhibhavissatīti.

（死亡）无惭无愧，远离怯懦，压伏一切有情；此死亡岂能不压伏我辈之人？

Evaṃ sammāsambuddhato anussaritabbaṃ.

应如是由正等正觉者而随念。

Tassevaṃ yasamahattatādisampannehi parehi saddhiṃ maraṇasāmaññatāya attānaṃ upasaṃharitvā tesaṃ viya sattavisesānaṃ mayhampi maraṇaṃ bhavissatīti anussarato upacārappattaṃ kammaṭṭhānaṃ hotīti. Evaṃ upasaṃharaṇato maraṇaṃ anussaritabbaṃ.

行者如是，以死亡之共通性，将自身与具足盛名等诸成就之他人作比对，思惟：“犹如彼等殊胜有情，我亦将有死。”如是随念者，其业处即达近行。应如是以比对而随念死亡。

172. Kāyabahusādhāraṇatoti ayaṃ kāyo bahusādhāraṇo. Asītiyā tāva kimikulānaṃ sādhāraṇo, tattha chavinissitā pāṇā chaviṃ khādanti, cammanissitā cammaṃ khādanti, maṃsanissitā maṃsaṃ khādanti, nhārunissitā nhāruṃ khādanti, aṭṭhinissitā aṭṭhiṃ khādanti, miñjanissitā miñjaṃ khādanti. Tattheva jāyanti jīyanti mīyanti, uccārapassāvaṃ karonti. Kāyova nesaṃ sūtigharañceva gilānasālā ca susānañca vaccakuṭi ca passāvadoṇikā ca. Svāyaṃ tesampi kimikulānaṃ pakopena maraṇaṃ nigacchatiyeva. Yathā ca asītiyā kimikulānaṃ, evaṃ ajjhattikānaṃyeva anekasatānaṃ rogānaṃ bāhirānañca ahivicchikādīnaṃ maraṇassa paccayānaṃ sādhāraṇo.

172. 身体为众多所共有故：此身乃众多所共有。首先，它与八十种虫类所共有，其中，依附表皮的生物啃食表皮，依附皮革的生物啃食皮革，依附肌肉的生物啃食肌肉，依附筋腱的生物啃食筋腱，依附骨骼的生物啃食骨骼，依附骨髓的生物啃食骨髓。它们就在此身中出生、衰老、死亡，排泄粪便和尿液。此身即是它们的产房、病房、墓地、厕所及便溺之处。此身亦因彼等虫类之作乱而必然趋向死亡。如同与八十种虫类所共有，此身亦为内在无数种疾病，以及外在的蛇、蝎等死亡之缘所共有。

Yathā hi catumahāpathe ṭhapite lakkhamhi sabbadisāhi āgatā sarasattitomarapāsāṇādayo nipatanti, evaṃ kāyepi sabbupaddavā nipatanti[Pg.228]. Svāyaṃ tesampi upaddavānaṃ nipātena maraṇaṃ nigacchatiyeva. Tenāha bhagavā – ‘‘idha, bhikkhave, bhikkhu divase nikkhante rattiyā paṭihitāya iti paṭisañcikkhati, bahukā kho me paccayā maraṇassa, ahi vā maṃ ḍaṃseyya, vicchiko vā maṃ ḍaṃseyya, satapadī vā maṃ ḍaṃseyya, tena me assa kālaṅkiriyā, so mamassa antarāyo, upakkhalitvā vā papateyyaṃ, bhattaṃ vā me bhuttaṃ byāpajjeyya, pittaṃ vā me kuppeyya, semhaṃ vā me kuppeyya, satthakā vā me vātā kuppeyyuṃ, tena me assa kālaṅkiriyā, so mamassa antarāyo’’ti. Evaṃ (a. ni. 6.20) kāyabahusādhāraṇato maraṇaṃ anussaritabbaṃ.

譬如在四衢道所立之靶，箭、枪、矛、石等从四方而来皆会击中，如是，一切灾难亦降临此身。此身亦因彼等灾难之降临而必然趋向死亡。是故，世尊说：“诸比丘，于此，比丘于白日逝去、黑夜来临之时，如是省思：‘我之死亡之缘甚多，或为蛇所咬，或为蝎所蜇，或为蜈蚣所啮，我或因此而命终，此即为我之障碍；或我失足跌倒，或我所食之饭食败坏，或我之胆汁错乱，或我之痰涎错乱，或我体内如刀之风错乱，我或因此而命终，此即为我之障碍。’”如是，应由身体为众多所共有而随念于死。

173. Āyudubbalatoti āyu nāmetaṃ abalaṃ dubbalaṃ. Tathā hi sattānaṃ jīvitaṃ assāsapassāsūpanibaddhañceva iriyāpathūpanibaddhañca sītuṇhūpanibaddhañca mahābhūtūpanibaddhañca āhārūpanibaddhañca. Tadetaṃ assāsapassāsānaṃ samavuttitaṃ labhamānameva pavattati. Bahi nikkhantanāsikavāte pana anto apavisante, paviṭṭhe vā anikkhamante mato nāma hoti. Catunnaṃ iriyāpathānampi samavuttitaṃ labhamānameva pavattati. Aññataraññatarassa pana adhimattatāya āyusaṅkhārā upacchijjanti. Sītuṇhānampi samavuttitaṃ labhamānameva pavattati. Atisītena pana atiuṇhena vā abhibhūtassa vipajjati. Mahābhūtānampi samavuttitaṃ labhamānameva pavattati. Pathavīdhātuyā pana āpodhātuādīnaṃ vā aññataraññatarassa pakopena balasampannopi puggalo patthaddhakāyo vā atisārādivasena kilinnapūtikāyo vā mahāḍāhapareto vā sambhijjamānasandhibandhano vā hutvā jīvitakkhayaṃ pāpuṇāti. Kabaḷīkārāhārampi yuttakāle labhantasseva jīvitaṃ pavattati, āhāraṃ alabhamānassa pana parikkhayaṃ gacchatīti. Evaṃ āyudubbalato maraṇaṃ anussaritabbaṃ.

173. 以寿命脆弱故：此所谓寿命，实为无力、脆弱。诚然，众生之生命，是与出入息相连结，与威仪相连结，与寒热相连结，与大种相连结，与食物相连结。此生命，唯有在获得出入息平衡时才能持续。反之，若鼻孔呼出之气不再吸入，或已吸入之气不再呼出，即名为死。四威仪亦唯有在获得平衡时才能持续。反之，若其中任何一种过度，寿命诸行即会断绝。寒热亦唯有在获得平衡时才能持续。反之，若为极寒或极热所侵袭，生命即会坏灭。大种亦唯有在获得平衡时才能持续。反之，因地界或水界等其中任何一界错乱，即使是强壮之人，亦会身体僵硬，或因腹泻等而身体湿腐，或为酷热所逼，或关节与筋络断裂，从而丧失生命。段食亦唯有在适当之时获得，生命才能持续；反之，若得不到食物，生命即会穷尽。如是，应以寿命脆弱而随念于死。

174. Animittatoti avavatthānato, paricchedābhāvatoti attho. Sattānaṃ hi –

174. 以无相故：意即无有确定、无有期限。诚然，对众生而言——

Jīvitaṃ byādhi kālo ca, dehanikkhepanaṃ gati;

Pañcete jīvalokasmiṃ, animittā na nāyare.

寿命、疾病、死时、弃身之处及所往之趣；此五者于有情世间，乃无征相，不可了知。

Tattha [Pg.229] jīvitaṃ tāva ‘‘ettakameva jīvitabbaṃ, na ito para’’nti vavatthānābhāvato animittaṃ. Kalalakālepi hi sattā maranti, abbudapesighanamāsikadvemāsatemāsacatumāsapañcamāsadasamāsakālepi. Kucchito nikkhantasamayepi. Tato paraṃ vassasatassa antopi bahipi marantiyeva. Byādhipi ‘‘imināva byādhinā sattā maranti, nāññenā’’ti vavatthānābhāvato animitto. Cakkhurogenāpi hi sattā maranti, sotarogādīnaṃ aññatarenāpi. Kālopi ‘‘imasmiṃyeva kāle maritabbaṃ, nāññasmi’’nti evaṃ vavatthānābhāvato animitto. Pubbaṇhepi hi sattā maranti, majjhanhikādīnaṃ aññatarasmimpi. Dehanikkhepanampi ‘‘idheva mīyamānānaṃ dehena patitabbaṃ, nāññatrā’’ti evaṃ vavatthānābhāvato animittaṃ. Antogāme jātānaṃ hi bahigāmepi attabhāvo patati. Bahigāme jātānampi antogāme. Tathā thalajānaṃ vā jale, jalajānaṃ vā thaleti anekappakārato vitthāretabbaṃ. Gatipi ‘‘ito cutena idha nibbattitabba’’nti evaṃ vavatthānābhāvato animittā. Devalokato hi cutā manussesupi nibbattanti, manussalokato cutā devalokādīnampi yattha katthaci nibbattantīti evaṃ yantayuttagoṇo viya gatipañcake loko samparivattatīti evaṃ animittato maraṇaṃ anussaritabbaṃ.

其中，生命乃无定，因无“只能活这么久，不能再多”之规定。众生在羯罗蓝时期亦会死亡，在頞部昙、闭尸、伽那、一月、二月、三月、四月、五月、十月时期亦然，乃至出胎之时。此后，百岁之内或外，亦皆会死。疾病亦无定，因无“众生只会因此病而死，不因他病”之规定。众生确实因眼病而死，亦因耳病等其他疾病而死。时间亦无定，因无“必须在此时死，不能在他时”之规定。众生确实在上午死去，亦在中午等其他时间死去。弃身之处亦无定，因无“死者之身必定在此处坠落，不在别处”之规定。生于村内者，其身确实亦会坠落在村外；生于村外者，其身亦会坠落在村内。同样，陆生者或死于水中，水生者或死于陆地，应如是多方面广说。趣亦无定，因无“从此处死后必定在此处投生”之规定。从天界死后，确实会投生于人间；从人间死后，亦会投生于天界等任何地方。如是，世间众生如被系于机器之牛，于五趣中轮回。如此，应依其无定而随念死亡。

175. Addhānaparicchedatoti manussānaṃ jīvitassa nāma etarahi paritto addhā. Yo ciraṃ jīvati, so vassasataṃ, appaṃ vā bhiyyo. Tenāha bhagavā – ‘‘appamidaṃ, bhikkhave, manussānaṃ āyu, gamanīyo samparāyo, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ. Yo, bhikkhave, ciraṃ jīvati, so vassasataṃ, appaṃ vā bhiyyoti.

175. 依时限而言：人之寿命，如今实为短暂。长寿者，寿至百岁，或稍多。是故，世尊说：“诸比丘，人之寿命短暂，当往来世，应行善法，应修梵行，生者无有不死。诸比丘，长寿者，寿至百岁，或稍多。”

Appamāyumanussānaṃ, hīḷeyya naṃ suporiso;

Careyyādittasīsova, natthi maccussa nāgamoti. (saṃ. ni. 1.145);

人之寿短促，善士应轻视，当如头燃行，死无不来者。

Aparampi āha – ‘‘bhūtapubbaṃ, bhikkhave, arako nāma satthā ahosī’’ti sabbampi sattahi upamāhi alaṅkataṃ suttaṃ vitthāretabbaṃ.

又说：“诸比丘，往昔曾有一位名叫阿拉卡（Araka）的导师。”此整部以七喻庄严的经，当广为解说。

Aparampi āha – ‘‘yocāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti, aho vatāhaṃ rattindivaṃ jīveyyaṃ, bhagavato sāsanaṃ manasikareyyaṃ, bahuṃ vata me kataṃ assāti. Yocāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti[Pg.230], aho vatāhaṃ divasaṃ jīveyyaṃ, bhagavato sāsanaṃ manasikareyyaṃ, bahuṃ vata me kataṃ assāti. Yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti, aho vatāhaṃ tadantaraṃ jīveyyaṃ, yadantaraṃ ekaṃ piṇḍapātaṃ bhuñjāmi, bhagavato sāsanaṃ manasikareyyaṃ, bahuṃ vata me kataṃ assāti. Yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti, aho vatāhaṃ tadantaraṃ jīveyyaṃ, yadantaraṃ cattāro pañca ālope saṅkhāditvā ajjhoharāmi, bhagavato sāsanaṃ manasikareyyaṃ, bahuṃ vata me kataṃ assāti. Ime vuccanti, bhikkhave, bhikkhū pamattā viharanti, dandhaṃ maraṇassatiṃ bhāventi āsavānaṃ khayāya. Yo ca khvāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti, aho vatāhaṃ tadantaraṃ jīveyyaṃ, yadantaraṃ ekaṃ ālopaṃ saṅkhāditvā ajjhoharāmi, bhagavato sāsanaṃ manasikareyyaṃ, bahuṃ vata me kataṃ assāti. Yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti, aho vatāhaṃ tadantaraṃ jīveyyaṃ, yadantaraṃ assasitvā vā passasāmi, passasitvā vā assasāmi, bhagavato sāsanaṃ manasikareyyaṃ, bahuṃ vata me kataṃ assāti. Ime vuccanti, bhikkhave, bhikkhū appamattā viharanti, tikkhaṃ maraṇassatiṃ bhāventi āsavānaṃ khayāyā’’ti (a. ni. 6.19). Evaṃ catupañcālopasaṅkhādanamattaṃ avissāsiyo paritto jīvitassa addhāti evaṃ addhānaparicchedato maraṇaṃ anussaritabbaṃ.

再者，（经中）说：“诸比丘，有比丘这样修习死随念：‘啊，但愿我能活过一夜一日，用心思维世尊的教法，我便多有所作了。’诸比丘，有比丘这样修习死随念：‘啊，但愿我能活过一日，用心思维世尊的教法，我便多有所作了。’诸比丘，有比丘这样修习死随念：‘啊，但愿我能活过吃一顿饭的时间，用心思维世尊的教法，我便多有所作了。’诸比丘，有比丘这样修习死随念：‘啊，但愿我能活过咀嚼吞咽四五口食物的时间，用心思维世尊的教法，我便多有所作了。’诸比丘，这些比丘被称为放逸而住，缓慢地修习死随念以求诸漏尽。而诸比丘，若有比丘这样修习死随念：‘啊，但愿我能活过咀嚼吞咽一口食物的时间，用心思维世尊的教法，我便多有所作了。’诸比丘，有比丘这样修习死随念：‘啊，但愿我能活过一次入息或一次出息的时间，用心思维世尊的教法，我便多有所作了。’诸比丘，这些比丘被称为不放逸而住，敏锐地修习死随念以求诸漏尽。”（《增支部》6.19）如是，生命的时限不可信赖且短暂，仅如咀嚼四五口食物的时间，应当如是依时限而随念死亡。

176. Khaṇaparittatoti paramatthato hi atiparitto sattānaṃ jīvitakkhaṇo ekacittappavattimattoyeva. Yathā nāma rathacakkaṃ pavattamānampi ekeneva nemippadesena pavattati, tiṭṭhamānampi ekeneva tiṭṭhati, evameva ekacittakkhaṇikaṃ sattānaṃ jīvitaṃ. Tasmiṃ citte niruddhamatte satto niruddhoti vuccati. Yathāha – ‘‘atīte cittakkhaṇe jīvittha, na jīvati, na jīvissati. Anāgate cittakkhaṇe na jīvittha, na jīvati, jīvissati. Paccuppanne cittakkhaṇe na jīvittha, jīvati, na jīvissati.

176. 以刹那短暂而言，于胜义中，有情之寿刹那甚为短暂，仅为一心识生起之量。譬如车轮，转动时仅以轮辋之一点而转，停止时亦仅以一点而住。如是，有情之寿仅为一心刹那。于彼心方灭之时，即言“有情已灭”。如言：“于过去心刹那中曾活，非现在活，非将来活。于未来心刹那中未曾活，非现在活，而将活。于现在心刹那中未曾活，乃现在活，非将来活。”

‘‘Jīvitaṃ attabhāvo ca, sukhadukkhā ca kevalā;

Ekacittasamāyuttā, lahu so vattate khaṇo.

寿、自体、苦乐，皆纯然独立；与一心相应，其刹那速转。

‘‘Ye niruddhā marantassa, tiṭṭhamānassa vā idha;

Sabbepi sadisā khandhā, gatā appaṭisandhikā.

于临终者或于此世住者，其已灭之诸蕴，一切皆等同，逝已不复相续。

‘‘Anibbattena [Pg.231] na jāto, paccuppannena jīvati;

Cittabhaṅgā mato loko, paññatti paramatthiyā’’ti. (mahāni. 39);

不因未生（心）而生，依现在（心）而活；心坏故世间死，然施设犹如胜义。（《大义释》39）

Evaṃ khaṇaparittato maraṇaṃ anussaritabbaṃ.

应如是依刹那之短暂而随念于死。

177. Iti imesaṃ aṭṭhannaṃ ākārānaṃ aññataraññatarena anussaratopi punappunaṃ manasikāravasena cittaṃ āsevanaṃ labhati, maraṇārammaṇā sati santiṭṭhati, nīvaraṇāni vikkhambhanti, jhānaṅgāni pātubhavanti. Sabhāvadhammattā pana saṃvejanīyattā ca ārammaṇassa appanaṃ appatvā upacārappattameva jhānaṃ hoti. Lokuttarajjhānaṃ pana dutiyacatutthāni ca āruppajjhānāni sabhāvadhammepi bhāvanāvisesena appanaṃ pāpuṇanti. Visuddhibhāvanānukkamavasena hi lokuttaraṃ appanaṃ pāpuṇāti. Ārammaṇātikkamabhāvanāvasena āruppaṃ. Appanāpattasseva hi jhānassa ārammaṇasamatikkamanamattaṃ tattha hoti. Idha pana tadubhayampi natthi. Tasmā upacārappattameva jhānaṃ hoti. Tadetaṃ maraṇassatibalena uppannattā maraṇassaticceva saṅkhaṃ gacchati.

177. 如是，以这八种行相中的任何一种而随念者，亦因反复作意，心获得熟习，以死为所缘的念得以安住，诸盖被镇伏，诸禅支显现。然而，由于所缘是自性法且能引生悚惧，此禅仅能达到近行而未至安止。不过，出世间禅、第二禅、第四禅及诸无色禅，纵使于自性法，亦能以特殊的修习而达到安止。诚然，出世间[禅]是依于清净修习的次第而达到安止，无色[禅]是依于超越所缘的修习[而达到安止]。因为在彼处，仅有对已达安止的禅的所缘进行超越之事。但于此[死随念]中，彼二者皆无。是故，此禅仅能达到近行。此[禅]因由死随念之力而生，故得名为“死随念”。

Imañca pana maraṇassatiṃ anuyutto bhikkhu satataṃ appamatto hoti, sabbabhavesu anabhiratisaññaṃ paṭilabhati, jīvitanikantiṃ jahāti, pāpagarahī hoti, asannidhibahulo parikkhāresu vigatamalamacchero, aniccasaññā cassa paricayaṃ gacchati, tadanusāreneva dukkhasaññā anattasaññā ca upaṭṭhāti. Yathā abhāvitamaraṇā sattā sahasā vāḷamigayakkhasappacoravadhakābhibhūtā viya maraṇasamaye bhayaṃ santāsaṃ sammohaṃ āpajjanti, evaṃ anāpajjitvā abhayo asammūḷho kālaṃ karoti. Sace diṭṭheva dhamme amataṃ nārādheti, kāyassa bhedā sugatiparāyano hoti.

复次，从事此死随念的比丘恒常不放逸，于一切有中获得不喜乐想，舍弃对生命的欲求，成为呵责罪恶者，不多积蓄，于资具中离垢悭。他的无常想达到纯熟，随此，苦想与无我想亦得现起。犹如未修习死随念的有情，于死时突然被猛兽、夜叉、蛇、盗贼或杀人者所制伏，而陷入怖畏、战栗、痴迷；他不如是陷入，而无畏、不迷乱地命终。若于现法中未证得不死，则身坏之后，以善趣为归宿。

Tasmā have appamādaṃ, kayirātha sumedhaso;

Evaṃ mahānubhāvāya, maraṇassatiyā sadāti.

是故，具慧者实应于如是具大威力的死随念中，恒常行于不放逸。

Idaṃ maraṇassatiyaṃ vitthārakathāmukhaṃ.

此为死随念广说之端绪。

Kāyagatāsatikathā

身至念论

178. Idāni [Pg.232] yaṃ taṃ aññatra buddhuppādā appavattapubbaṃ sabbatitthiyānaṃ avisayabhūtaṃ tesu tesu suttantesu ‘‘ekadhammo, bhikkhave, bhāvito bahulīkato mahato saṃvegāya saṃvattati. Mahato atthāya saṃvattati. Mahato yogakkhemāya saṃvattati. Mahato satisampajaññāya saṃvattati. Ñāṇadassanapaṭilābhāya saṃvattati. Diṭṭhadhammasukhavihārāya saṃvattati. Vijjāvimuttiphalasacchikiriyāya saṃvattati. Katamo ekadhammo? Kāyagatā sati… (a. ni. 1.563 ādayo). Amataṃ te, bhikkhave, paribhuñjanti, ye kāyagatāsatiṃ paribhuñjanti. Amataṃ te, bhikkhave, na paribhuñjanti, ye kāyagatāsatiṃ na paribhuñjanti. Amataṃ tesaṃ, bhikkhave, paribhuttaṃ… aparibhuttaṃ… parihīnaṃ… aparihīnaṃ… viraddhaṃ… aviraddhaṃ, yesaṃ kāyagatāsati āraddhāti (a. ni. 1.603) evaṃ bhagavatā anekehi ākārehi pasaṃsitvā ‘‘kathaṃ bhāvitā, bhikkhave, kāyagatāsati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā? Idha, bhikkhave, bhikkhu araññagato vā’’tiādinā (ma. ni. 3.154) nayena ānāpānapabbaṃ, iriyāpathapabbaṃ, catusampajaññapabbaṃ, paṭikkūlamanasikārapabbaṃ, dhātumanasikārapabbaṃ, navasivathikapabbānīti imesaṃ cuddasannaṃ pabbānaṃ vasena kāyagatāsatikammaṭṭhānaṃ niddiṭṭhaṃ, tassa bhāvanāniddeso anuppatto.

178. 如今，对于那在佛陀出世之外的时期未曾流传、为一切外道所不及的法，在诸多经中，世尊以多种方式赞叹道：“诸比丘！有一种法，若修习、多修习，能引发大悚惧，导向大利益，达成大安稳（yogakkhema），成就大念正知（satisampajañña），获得智见（ñāṇadassana），现法乐住（diṭṭhadhammasukhavihāra），以及证得明与解脱之果（vijjāvimuttiphala）。是哪一种法呢？即身至念（Kāyagatāsati）……（参考《增支部》1.563等）。诸比丘！受用身至念者，即是受用不死（amata）；不受用身至念者，即是不受用不死。诸比丘！若人已受用身至念，则其不死亦已受用；……若未受用……若已失……若未失……若已错过……若未错过。若人已发起身至念，则其不死亦已发起。（参考《增支部》1.603）”世尊如是以多种方式赞叹后，又开示道：“诸比丘！如何修习、多修习身至念，才能有大果、大效益？诸比丘！于此，比丘前往森林……”（参考《中部》3.154）依此方式，通过入出息品（ānāpānapabba）、威仪品（iriyāpathapabba）、四种正知品（catusampajaññapabba）、不净作意品（paṭikkūlamanasikārapabba）、界作意品（dhātumanasikārapabba）以及九种墓地品（navasivathikapabbāni）这十四品，阐明了身至念业处（kammaṭṭhāna）。现在，接着是其修习的解释。

Tattha yasmā iriyāpathapabbaṃ catusampajaññapabbaṃ dhātumanasikārapabbanti imāni tīṇi vipassanāvasena vuttāni. Nava sivathikapabbāni vipassanāñāṇesuyeva ādīnavānupassanāvasena vuttāni. Yāpi cettha uddhumātakādīsu samādhibhāvanā ijjheyya, sā asubhaniddese pakāsitāyeva. Ānāpānapabbaṃ pana paṭikkūlamanasikārapabbañca imānevettha dve samādhivasena vuttāni. Tesu ānāpānapabbaṃ ānāpānassativasena visuṃ kammaṭṭhānaṃyeva. Yaṃ panetaṃ ‘‘puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati. Atthi imasmiṃ kāye kesā lomā…pe… mutta’’nti (ma. ni. 3.154) evaṃ matthaluṅgaṃ aṭṭhimiñjena saṅgahetvā paṭikkūlamanasikāravasena desitaṃ dvattiṃsākārakammaṭṭhānaṃ, idamidha kāyagatāsatīti adhippetaṃ.

于此，威仪品(iriyāpathapabba)、四正知品(catusampajaññapabba)、界作意品(dhātumanasikārapabba)这三品，是依观(vipassanā)而说。九墓地品(sivathikapabba)则是在观智中依过患随观而说。又，于此肿胀等相中，若定的修习得以成就，那已在不净的解释(asubhaniddesa)中说明。而入出息品(ānāpānapabba)与厌恶作意品(paṭikkūlamanasikārapabba)这两品，是依定而说。其中，入出息品依入出息念(ānāpānassati)而为一独立的业处。至于“再者，诸比丘，比丘审视此身，自足底而上，自发顶而下，为皮所包，充满种种不净：于此身中有发、毛……乃至尿。”像这样，将脑髓摄于骨髓中，依厌恶作意(paṭikkūlamanasikāra)所说的三十二分业处(dvattiṃsākārakammaṭṭhāna)，于此即是意指为身至念(kāyagatāsati)。

179. Tatthāyaṃ [Pg.233] pāḷivaṇṇanāpubbaṅgamo bhāvanāniddeso. Imameva kāyanti imaṃ catumahābhūtikaṃ pūtikāyaṃ. Uddhaṃ pādatalāti pādatalato upari. Adho kesamatthakāti kesaggato heṭṭhā. Tacapariyantanti tiriyaṃ tacaparicchinnaṃ. Pūraṃ nānappakārassa asucino paccavekkhatīti nānappakārakesādiasucibharito ayaṃ kāyoti passati. Kathaṃ? Atthi imasmiṃ kāye kesā…pe… muttanti.

179. 于此，此为修习的解释，以巴利释义为前导。“此身”(imameva kāyaṃ)意即此由四大组成的腐臭之身。“自足底而上”(uddhaṃ pādatalā)意即自足底之上。“自发顶而下”(adho kesamatthakā)意即自发梢之下。“以皮为边际”(tacapariyantaṃ)意即横向为皮所限定。“审视其充满种种不净”(pūraṃ nānappakārassa asucino paccavekkhati)意即，他见到：“此身充满以发等为首的种种不净”。如何见到？“于此身中有发……乃至……尿。”

Tattha atthīti saṃvijjanti. Imasminti yvāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyanto pūro nānappakārassa asucinoti vuccati, tasmiṃ. Kāyeti sarīre. Sarīraṃ hi asucisañcayato kucchitānaṃ kesādīnañceva cakkhurogādīnañca rogasatānaṃ āyabhūtato kāyoti vuccati. Kesā lomāti ete kesādayo dvattiṃsākārā. Tattha atthi imasmiṃ kāye kesā, atthi imasmiṃ kāye lomāti evaṃ sambandho veditabbo.

其中，“有(atthi)”者，即存在(saṃvijjanti)。“于此(imasmiṃ)”者，即于此被称为“从足底向上，从发顶向下，以皮为边际，充满种种不净”之身中。“于身(kāye)”者，即于身体中。诚然，身体因其为不净之积聚，为可厌之发等，及为眼病等数百种疾病之生处，故称为“身(kāya)”。“发、毛(kesā lomā)”等，此等为发等三十二行相。于此，应如是了知其关联：“此身中有发，此身中有毛。”

Imasmiṃ hi pādatalā paṭṭhāya upari, kesamatthakā paṭṭhāya heṭṭhā, tacato paṭṭhāya paritoti ettake byāmamatte kaḷevare sabbākārenapi vicinanto na koci kiñci muttaṃ vā maṇiṃ vā veḷuriyaṃ vā agaruṃ vā kuṅkumaṃ vā kappūraṃ vā vāsacuṇṇādiṃ vā aṇumattampi sucibhāvaṃ passati, atha kho paramaduggandhajegucchaṃ asirikadassanaṃ nānappakāraṃ kesalomādibhedaṃ asuciṃyeva passati. Tena vuttaṃ ‘‘atthi imasmiṃ kāye kesā lomā…pe… mutta’’nti. Ayamettha padasambandhato vaṇṇanā.

诚然，于此一寻量之身躯中，从足底向上，从发顶向下，从皮向周围，无论以何方式遍寻，亦无人能见到任何珍珠、宝珠、琉璃、沉香、郁金、樟脑或香粉等，乃至微尘许的清净之相。反之，所见唯有极其恶臭、可厌、见之不祥、种种发毛类别之不净物。是故说：“此身中有发、毛……乃至尿。”此乃就文句关联所作之释义(vaṇṇanā)。

180. Imaṃ pana kammaṭṭhānaṃ bhāvetukāmena ādikammikena kulaputtena vuttappakāraṃ kalyāṇamittaṃ upasaṅkamitvā idaṃ kammaṭṭhānaṃ gahetabbaṃ. Tenāpissa kammaṭṭhānaṃ kathentena sattadhā uggahakosallaṃ dasadhā ca manasikārakosallaṃ ācikkhitabbaṃ. Tattha vacasā manasā vaṇṇato saṇṭhānato disato okāsato paricchedatoti evaṃ sattadhā uggahakosallaṃ ācikkhitabbaṃ.

180. 再者，欲修习此业处之初业良家子(kulaputta)，应亲近如前所述之善友，受持此业处。彼（师）为说业处时，亦应为之开示七种取善巧(uggahakosalla)及十种作意善巧(manasikārakosalla)。其中，应如是开示七种取善巧：以言词、以心意、以颜色、以形状、以方、以处所、以界限。

Imasmiṃ hi paṭikkūlamanasikārakammaṭṭhāne yopi tipiṭako hoti, tenāpi manasikārakāle paṭhamaṃ vācāya sajjhāyo kātabbo. Ekaccassa hi sajjhāyaṃ karontasseva kammaṭṭhānaṃ pākaṭaṃ hoti malayavāsī mahādevattherassa santike uggahitakammaṭṭhānānaṃ dvinnaṃ therānaṃ viya. Thero [Pg.234] kira tehi kammaṭṭhānaṃ yācito cattāro māse imaṃyeva sajjhāyaṃ karothāti dvattiṃsākārapāḷiṃ adāsi. Te kiñcāpi nesaṃ dve tayo nikāyā paguṇā, padakkhiṇaggāhitāya pana cattāro māse dvattiṃsākāraṃ sajjhāyantāva sotāpannā ahesuṃ. Tasmā kammaṭṭhānaṃ kathentena ācariyena antevāsiko vattabbo ‘‘paṭhamaṃ tāva vācāya sajjhāyaṃ karohī’’ti.

在这不净作意业处中，即便是通晓三藏者，在作意之时，也应先以语言诵念。诚然，于某些人，仅在诵念时，业处即得显现，犹如在马拉雅(malaya)住者大天(mahādeva)长老处学习业处的两位长老一般。据说，长老应他们请求传授业处，便给予了三十二身分的巴利文，说道：“你们用四个月诵念此文。”彼等虽已通晓二或三部尼柯耶，然因恭敬领受故，仅诵念三十二身分四个月，便成了入流者。是故，教导业处的老师应对弟子说：“你先以语言进行诵念。”

Karontena ca tacapañcakādīni paricchinditvā anulomapaṭilomavasena sajjhāyo kātabbo. Kesā lomā nakhā dantā tacoti hi vatvā puna paṭilomato taco dantā nakhā lomā kesāti vattabbaṃ.

诵念者亦应划分皮五法等，以顺、逆的方式进行诵念。诚然，应先念诵“发、毛、爪、齿、皮”，复次逆向念诵“皮、齿、爪、毛、发”。

Tadanantaraṃ vakkapañcake maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkanti vatvā puna paṭilomato vakkaṃ aṭṭhimiñjaṃ aṭṭhi nhāru maṃsaṃ, taco dantā nakhā lomā kesāti vattabbaṃ.

其后，于肾五法中，应念诵“肉、筋、骨、骨髓、肾”，复次逆向念诵“肾、骨髓、骨、筋、肉，皮、齿、爪、毛、发”。

Tato papphāsapañcake hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsanti vatvā puna paṭilomato papphāsaṃ pihakaṃ kilomakaṃ yakanaṃ hadayaṃ, vakkaṃ aṭṭhimiñjaṃ aṭṭhi nhāru maṃsaṃ, taco dantā nakhā lomā kesāti vattabbaṃ.

其后，于肺五法中，应念诵“心、肝、肋膜、脾、肺”，复次逆向念诵“肺、脾、肋膜、肝、心，肾、骨髓、骨、筋、肉，皮、齿、爪、毛、发”。

Tato matthaluṅgapañcake antaṃ antaguṇaṃ udariyaṃ karīsaṃ matthaluṅganti vatvā puna paṭilomato matthaluṅgaṃ karīsaṃ udariyaṃ antaguṇaṃ antaṃ, papphāsaṃ pihakaṃ kilomakaṃ yakanaṃ hadayaṃ, vakkaṃ aṭṭhimiñjaṃ aṭṭhi nhāru maṃsaṃ, taco dantā nakhā lomā kesāti vattabbaṃ.

其后，于脑五法中，应念诵“肠、肠间膜、胃中物、粪、脑”，复次逆向念诵“脑、粪、胃中物、肠间膜、肠，肺、脾、肋膜、肝、心，肾、骨髓、骨、筋、肉，皮、齿、爪、毛、发”。

Tato medachakke pittaṃ semhaṃ pubbo lohitaṃ sedo medoti vatvā puna paṭilomato medo sedo lohitaṃ pubbo semhaṃ pittaṃ, matthaluṅgaṃ karīsaṃ udariyaṃ antaguṇaṃ antaṃ, papphāsaṃ pihakaṃ kilomakaṃ yakanaṃ hadayaṃ, vakkaṃ aṭṭhimiñjaṃ aṭṭhi nhāru maṃsaṃ, taco dantā nakhā lomā kesāti vattabbaṃ.

其后，于脂肪六法中，诵念“胆汁、痰、脓、血、汗、脂肪”之后，应再逆序诵念：“脂肪、汗、血、脓、痰、胆汁；脑、粪、胃中物、肠、肠膜；肺、脾、肋膜、肝、心；肾、骨髓、骨、筋、肉；皮、齿、甲、毛、发”。

Tato muttachakke assu vasā kheḷo siṅghāṇikā lasikā muttanti vatvā puna paṭilomato muttaṃ lasikā siṅghāṇikā kheḷo vasā assu, medo sedo lohitaṃ pubbo semhaṃ pittaṃ, matthaluṅgaṃ karīsaṃ udariyaṃ antaguṇaṃ antaṃ, papphāsaṃ pihakaṃ kilomakaṃ yakanaṃ hadayaṃ, vakkaṃ aṭṭhimiñjaṃ aṭṭhi nhāru maṃsaṃ, taco dantā nakhā lomā kesāti vattabbaṃ.

其后，于尿六法中，诵念“泪、油、唾、涕、关节液、尿”之后，应再逆序诵念：“尿、关节液、涕、唾、油、泪；脂肪、汗、血、脓、痰、胆汁；脑、粪、胃中物、肠、肠膜；肺、脾、肋膜、肝、心；肾、骨髓、骨、筋、肉；皮、齿、甲、毛、发”。

Evaṃ [Pg.235] kālasataṃ kālasahassaṃ kālasatasahassampi vācāya sajjhāyo kātabbo. Vacasā sajjhāyena hi kammaṭṭhānatanti paguṇā hoti, na ito cito ca cittaṃ vidhāvati. Koṭṭhāsā pākaṭā honti, hatthasaṅkhalikā viya vatipādapanti viya ca khāyanti.

应如是口诵百次、千次乃至十万次。实因口诵，业处方得娴熟，心不驰散。诸蕴分变得清晰，犹如一列指节，又如一排篱笆桩而显现。

Yathā pana vacasā, tatheva manasāpi sajjhāyo kātabbo. Vacasā sajjhāyo hi manasā sajjhāyassa paccayo hoti. Manasā sajjhāyo lakkhaṇapaṭivedhassa paccayo hoti.

如其口诵，亦应如是心诵。实则口诵为心诵之缘，心诵为通达相之缘。

Vaṇṇatoti kesādīnaṃ vaṇṇo vavatthapetabbo.

依色：应确定发等的颜色。

Saṇṭhānatoti tesaññeva saṇṭhānaṃ vavatthapetabbaṃ.

依形状：应确定彼等的形状。

Disatoti imasmiṃ hi sarīre nābhito uddhaṃ uparimadisā, adho heṭṭhimadisā, tasmā ayaṃ koṭṭhāso imissā nāma disāyāti disā vavatthapetabbā.

依方向：于此身中，脐以上为上方，脐以下为下方。是故，应如是确定方向：“此蕴分在于某某方向”。

Okāsatoti ayaṃ koṭṭhāso imasmiṃ nāma okāse patiṭṭhitoti evaṃ tassa tassa okāso vavatthapetabbo.

依处所：应如是确定每一蕴分的处所：“此蕴分安立于某某处所”。

Paricchedatoti sabhāgaparicchedo visabhāgaparicchedoti dve paricchedā. Tattha ayaṃ koṭṭhāso heṭṭhā ca upari ca tiriyañca iminā nāma paricchinnoti evaṃ sabhāgaparicchedo veditabbo. Kesā na lomā, lomāpi na kesāti evaṃ amissakatāvasena visabhāgaparicchedo veditabbo.

界定有两种：同分界定与异分界定。其中，应知同分界定为：“此部分于下方、上方及横向，以此为界定。”应依不相混杂而知异分界定为：“发非毛，毛亦非发。”

Evaṃ sattadhā uggahakosallaṃ ācikkhantena pana idaṃ kammaṭṭhānaṃ asukasmiṃ sutte paṭikkūlavasena kathitaṃ, asukasmiṃ dhātuvasenāti ñatvā ācikkhitabbaṃ. Idañhi mahāsatipaṭṭhāne (dī. ni. 2.377) paṭikkūlavaseneva kathitaṃ. Mahāhatthipadopama(ma. ni. 1.300 ādayo) mahārāhulovāda(ma. ni. 2.113 ādayo) dhātuvibhaṅgesu(ma. ni. 3.342 ādayo) dhātuvasena kathitaṃ. Kāyagatāsatisutte (ma. ni. 3.153) pana yassa vaṇṇato upaṭṭhāti, taṃ sandhāya cattāri jhānāni vibhattāni. Tattha dhātuvasena kathitaṃ vipassanākammaṭṭhānaṃ hoti. Paṭikkūlavasena kathitaṃ samathakammaṭṭhānaṃ. Tadetaṃ idha samathakammaṭṭhānamevāti.

如是，宣说七种取善巧时，应了知“此业处于某经中依不净而说，于某经中依界而说”后，再加以宣说。此（业处）于《大念处经》(Mahāsatipaṭṭhāna Sutta)中，确实仅依不净而说。于《大象迹喻经》(Mahāhatthipadopama Sutta)、《教诫罗睺罗大经》(Mahārāhulovāda Sutta)、《界分别经》(Dhātuvibhaṅga Sutta)中，则依界而说。然于《身至念经》(Kāyagatāsati Sutta)中，则是针对依色而显现者，分别解说了四种禅那。其中，依界而说者为观(vipassanā)业处，依不净而说者为止(samatha)业处。故此（业处）在此即为止业处。

181. Evaṃ [Pg.236] sattadhā uggahakosallaṃ ācikkhitvā anupubbato, nātisīghato, nātisaṇikato, vikkhepapaṭibāhanato, paṇṇattisamatikkamanato, anupubbamuñcanato, appanāto, tayo ca suttantāti evaṃ dasadhā manasikārakosallaṃ ācikkhitabbaṃ. Tattha anupubbatoti idañhi sajjhāyakaraṇato paṭṭhāya anupaṭipāṭiyā manasikātabbaṃ, na ekantarikāya. Ekantarikāya hi manasikaronto yathā nāma akusalo puriso dvattiṃsapadaṃ nisseṇiṃ ekantarikāya ārohanto kilantakāyo patati, na ārohanaṃ sampādeti, evameva bhāvanāsampattivasena adhigantabbassa assādassa anadhigamā kilantacitto patati, na bhāvanaṃ sampādeti.

181. 如是开示七种取善巧后，应宣说十种作意善巧：次第、不过快、不过慢、防护散乱、超越施设、次第舍离、安止，以及三部经。其中，所谓次第，即是从读诵开始，当依循顺序作意，不应跳越。因为若跳越作意，犹如不善巧之人，攀登三十二阶之梯而跳越而上，身疲而堕，不得完成攀登；如是，因不得经由修习圆满而当证得之法味，心疲而堕，不得完成修习。

Anupubbato manasikarontenāpi ca nātisīghato manasikātabbaṃ. Atisīghato manasikaroto hi yathā nāma tiyojanamaggaṃ paṭipajjitvā okkamanavissajjanaṃ asallakkhetvā sīghena javena satakkhattumpi gamanāgamanaṃ karoto purisassa kiñcāpi addhānaṃ parikkhayaṃ gacchati, atha kho pucchitvāva gantabbaṃ hoti, evameva kevalaṃ kammaṭṭhānaṃ pariyosānaṃ pāpuṇāti, avibhūtaṃ pana hoti, na visesaṃ āvahati, tasmā nātisīghato manasikātabbaṃ.

次第作意者，亦不应过急作意。因为过急作意者，犹如有人行三由旬之路，却不辨识当行与当舍之处，以极快速度往返百次，路程虽可走完，却仍需不断询问方能前行。同样地，（过急作意）仅仅是令业处达到终点，但（业处）并不明晰，不能引生殊胜（境界）。因此，不应过急作意。

Yathā ca nātisīghato, evaṃ nātisaṇikatopi. Atisaṇikato manasikaroto hi yathā nāma tadaheva tiyojanamaggaṃ gantukāmassa purisassa antarāmagge rukkhapabbatataḷākādīsu vilambamānassa maggo parikkhayaṃ na gacchati, dvīhatīhena pariyosāpetabbo hoti, evameva kammaṭṭhānaṃ pariyosānaṃ na gacchati, visesādhigamassa paccayo na hoti.

犹如不应过急，亦不应过缓。因为过缓作意者，犹如有人欲于当日走完三由旬之路，却在途中耽搁于树木、山岳、池塘等处，路程便无法走完，须耗时两三日方能完成。同样地，（过缓作意）则业处无法达到终点，不能成为证得殊胜的助缘。

Vikkhepapaṭibāhanatoti kammaṭṭhānaṃ vissajjetvā bahiddhā puthuttārammaṇe cetaso vikkhepo paṭibāhitabbo. Appaṭibāhato hi yathā nāma ekapadikaṃ papātamaggaṃ paṭipannassa purisassa akkamanapadaṃ asallakkhetvā ito cito ca vilokayato padavāro virajjhati, tato sataporise papāte patitabbaṃ hoti, evameva bahiddhā vikkhepe sati kammaṭṭhānaṃ parihāyati paridhaṃsati. Tasmā vikkhepapaṭibāhanato manasikātabbaṃ.

所谓“防止散乱”，是指应防止心舍离业处而散乱于外在的种种境界。因为若不防止，犹如有人走在仅容一足的悬崖险径上，若不留意落脚之处，而东张西望，脚步便会踏错，从而坠入百人深的悬崖。同样地，当心散乱于外境时，业处就会减损、败坏。因此，应以防止散乱的方式作意。

Paṇṇattisamatikkamanatoti [Pg.237] yāyaṃ kesā lomātiādikā paṇṇatti, taṃ atikkamitvā paṭikkūlanti cittaṃ ṭhapetabbaṃ. Yathā hi udakadullabhakāle manussā araññe udapānaṃ disvā tattha tālapaṇṇādikaṃ kiñcideva saññāṇaṃ bandhitvā tena saññāṇena āgantvā nhāyanti ceva pivanti ca. Yadā pana nesaṃ abhiṇhasañcārena āgatāgatapadaṃ pākaṭaṃ hoti, tadā saññāṇena kiccaṃ na hoti, icchiticchitakkhaṇe gantvā nhāyanti ceva pivanti ca, evameva pubbabhāge kesā lomātipaṇṇattivasena manasikaroto paṭikkūlabhāvo pākaṭo hoti. Atha kesā lomātipaṇṇattiṃ samatikkamitvā paṭikkūlabhāveyeva cittaṃ ṭhapetabbaṃ.

超越施设是指：对于“发、毛”等施设，超越它之后，应当将心安立于“不净”。譬如在缺水之时，人们于林中见到水井，便在那里用多罗叶等物系上某种记号，然后凭着那个记号前来沐浴和饮用。但当他们因频繁往来，来去的足迹变得明显时，那记号便无用了，可以随时随意前去沐浴和饮用。同样地，在初阶，通过“发、毛”等施设的方式作意时，不净的状态会变得显现。之后，则应超越“发、毛”等施设，只将心安住于不净的状态上。

Anupubbamuñcanatoti yo yo koṭṭhāso na upaṭṭhāti, taṃ taṃ muñcantena anupubbamuñcanato manasikātabbaṃ. Ādikammikassa hi kesāti manasikaroto manasikāro gantvā muttanti imaṃ pariyosānakoṭṭhāsameva āhacca tiṭṭhati. Muttanti ca manasikaroto manasikāro gantvā kesāti imaṃ ādikoṭṭhāsameva āhacca tiṭṭhati. Athassa manasikaroto manasikaroto keci koṭṭhāsā upaṭṭhahanti, keci na upaṭṭhahanti. Tena ye ye upaṭṭhahanti, tesu tesu tāva kammaṃ kātabbaṃ. Yāva dvīsu upaṭṭhitesu tesampi eko suṭṭhutaraṃ upaṭṭhahati, evaṃ upaṭṭhitaṃ pana tameva punappunaṃ manasikarontena appanā uppādetabbā.

次第舍离是指：对任何不显现的部分，都应舍离，依此次第舍离而作意。对于初学者，作意“发”时，作意会驰至最后的“尿”而停住；作意“尿”时，作意又会驰至最初的“发”而停住。之后，在他反复作意时，有些部分会显现，有些则不显现。因此，对于那些显现的部分，应当先在其上用功，直到有两个部分显现，且其中一个更为清晰时，便应通过反复作意那一个部分来生起安止。

Tatrāyaṃ upamā – yathā hi dvattiṃsatālake tālavane vasantaṃ makkaṭaṃ gahetukāmo luddo ādimhi ṭhitatālassa paṇṇaṃ sarena vijjhitvā ukkuṭṭhiṃ kareyya, atha kho so makkaṭo paṭipāṭiyā tasmiṃ tasmiṃ tāle patitvā pariyantatālameva gaccheyya, tatthapi gantvā luddena tatheva kate puna teneva nayena āditālaṃ āgaccheyya, so evaṃ punappunaṃ paripātiyamāno ukkuṭṭhukkuṭṭhiṭṭhāneyeva uṭṭhahitvā anukkamena ekasmiṃ tāle nipatitvā tassa vemajjhe makuḷatālapaṇṇasūciṃ daḷhaṃ gahetvā vijjhiyamānopi na uṭṭhaheyya, evaṃsampadamidaṃ daṭṭhabbaṃ.

于此，有此譬喻：譬如，有位猎人欲捕捉栖于三十二棵棕榈树林中的猴子，他先以箭射击第一棵棕榈树的叶子并发出叫喊声，于是，那猴子便依序跳至各棵棕榈树，终至最后一棵棕榈树。即便到了那里，猎人又如法炮制，猴子便又以同样的方式返回第一棵棕榈树。它如是再三被驱赶，便从发出叫喊声之处跃起，依序跳落于某一棵棕榈树上，紧紧抓住其中心处未开的棕榈叶芽，即使被射中亦不起身。当如是看待此成就之事。

Tatridaṃ opammasaṃsandanaṃ – yathā hi tālavane dvattiṃsatālā, evaṃ imasmiṃ kāye dvattiṃsakoṭṭhāsā. Makkaṭo viya cittaṃ. Luddo viya yogāvacaro. Makkaṭassa dvattiṃsatālake tālavane nivāso viya yogino [Pg.238] cittassa dvattiṃsakoṭṭhāsake kāye ārammaṇavasena anusañcaraṇaṃ. Luddena ādimhi ṭhitatālassa paṇṇaṃ sarena vijjhitvā ukkuṭṭhiyā katāya makkaṭassa tasmiṃ tasmiṃ tāle patitvā pariyantatālagamanaṃ viya yogino kesāti manasikāre āraddhe paṭipāṭiyā gantvā pariyosānakoṭṭhāseyeva cittassa saṇṭhānaṃ. Puna paccāgamanepi eseva nayo. Punappunaṃ paripātiyamānassa makkaṭassa ukkuṭṭhukkuṭṭhiṭṭhāne uṭṭhānaṃ viya punappunaṃ manasikaroto kesuci kesuci upaṭṭhitesu anupaṭṭhahante vissajjetvā upaṭṭhitesu parikammakaraṇaṃ. Anukkamena ekasmiṃ tāle nipatitvā tassa majjhe makuḷatālapaṇṇasūciṃ daḷhaṃ gahetvā vijjhiyamānassapi anuṭṭhānaṃ viya avasāne dvīsu upaṭṭhitesu yo suṭṭhutaraṃ upaṭṭhāti, tameva punappunaṃ manasikaritvā appanāya uppādanaṃ.

于此，此为譬喻与所喻之事的结合：譬如，棕榈林中有三十二棵棕榈树；同样地，于此身中有三十二个身分(koṭṭhāsa)。心如猴子，修行者(yogāvacaro)如猎人。如猴子栖于三十二棵棕榈树林中，修行者之心亦缘于三十二身分之身而游走。如猎人以箭射击第一棵棕榈树的叶子并发出叫喊声时，猴子便依序跳至各棵棕榈树，终至最后一棵；同样地，当修行者于发(kesa)等开始作意时，心亦依序进行，终而安住于最后的身分上。返回时，其理亦同。如再三被驱赶的猴子从发出叫喊声之处跃起，修行者再三作意时，于某些身分已现起、某些尚未现起时，当舍弃未现起者，而对已现起者作遍作(parikamma)。如猴子依序跳落于某一棵棕榈树上，紧抓其中心处未开的棕榈叶芽，即使被射中亦不起身；同样地，最终于两个已现起的身分中，对其中显现得更为清晰者再三作意，从而生起安止(appanā)。

Aparāpi upamā – yathā nāma piṇḍapātiko bhikkhu dvattiṃsakulaṃ gāmaṃ upanissāya vasanto paṭhamageheyeva dve bhikkhā labhitvā parato ekaṃ vissajjeyya. Punadivase tisso labhitvā parato dve vissajjeyya. Tatiyadivase ādimhiyeva pattapūraṃ labhitvā āsanasālaṃ gantvā paribhuñjeyya. Evaṃsampadamidaṃ daṭṭhabbaṃ. Dvattiṃsakulagāmo viya hi dvattiṃsākāro. Piṇḍapātiko viya yogāvacaro. Tassa taṃ gāmaṃ upanissāya vāso viya yogino dvattiṃsākāre parikammakaraṇaṃ. Paṭhamagehe dve bhikkhā labhitvā parato ekissā vissajjanaṃ viya dutiyadivase tisso labhitvā parato dvinnaṃ vissajjanaṃ viya ca manasikaroto manasikaroto anupaṭṭhahante vissajjetvā upaṭṭhitesu yāva koṭṭhāsadvaye parikammakaraṇaṃ. Tatiyadivase ādimhiyeva pattapūraṃ labhitvā āsanasālāyaṃ nisīditvā paribhogo viya dvīsu yo suṭṭhutaraṃ upaṭṭhāti, tameva punappunaṃ manasikaritvā appanāya uppādanaṃ.

又一譬喻：犹如乞食比丘，依止一有三十二户的村庄而住，在第一家即得两份（足够两家的）食物后，便舍弃后面一家（的乞食）。次日，（在第一家）得三份食物后，便舍弃后面两家（的乞食）。第三日，在第一家即得满钵（食物），便前往食堂食用。此事当如是知。诚然，三十二户的村庄犹如三十二行相（身分）。乞食比丘犹如瑜伽行者。他依止该村庄而住，犹如瑜伽行者对三十二行相作遍作。在第一家得两份食物后舍弃后面一家，以及次日得三份食物后舍弃后面两家，犹如（瑜伽行者）在不断作意时，舍弃不显现的（部分），而在显现的部分中，乃至对两个部分作遍作。第三日，在第一家即得满钵，坐于食堂中受用，犹如在两个（部分）中，对那个更清晰显现的，不断作意，以生起安止（appanā）。

Appanātoti appanākoṭṭhāsato kesādīsu ekekasmiṃ koṭṭhāse appanā hotīti veditabbāti ayamevettha adhippāyo.

所谓“以安止”，此中之义为：当知安止是在发（kesa）等诸部分中的某一个部分中，作为安止之（所缘）部分而生起。

Tayo ca suttantāti adhicittaṃ, sītibhāvo, bojjhaṅgakosallanti ime tayo suttantā vīriyasamādhiyojanatthaṃ veditabbāti ayamettha adhippāyo. Tattha –

所谓“三经”，此中之义为：当知增上心（adhicitta）、清凉（sītibhāva）、觉支善巧（bojjhaṅgakosalla）此三经，是为了结合精进与定。其中——

‘‘Adhicittamanuyuttena[Pg.239], bhikkhave, bhikkhunā tīṇi nimittāni kālenakālaṃ manasikātabbāni. Kālenakālaṃ samādhinimittaṃ manasikātabbaṃ. Kālenakālaṃ paggahanimittaṃ manasikātabbaṃ. Kālenakālaṃ upekkhānimittaṃ manasikātabbaṃ. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ samādhinimittaññeva manasikareyya, ṭhānaṃ taṃ cittaṃ kosajjāya saṃvatteyya. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ paggahanimittaññeva manasikareyya, ṭhānaṃ taṃ cittaṃ uddhaccāya saṃvatteyya. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ upekkhānimittaññeva manasikareyya, ṭhānaṃ taṃ cittaṃ na sammā samādhiyeyya āsavānaṃ khayāya. Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālenakālaṃ samādhinimittaṃ paggahanimittaṃ upekkhānimittaṃ manasikaroti, taṃ hoti cittaṃ muduñca kammaññañca pabhassarañca, na ca pabhaṅgu, sammā samādhiyati āsavānaṃ khayāya.

“诸比丘，致力于增上心（adhicitta）的比丘，应当适时作意三相：适时作意定相（samādhinimitta），适时作意策励相（paggahanimitta），适时作意舍相（upekkhānimitta）。诸比丘，如果致力于增上心的比丘只是一味地作意定相，那么此心就有可能倾向于懈怠。诸比丘，如果致力于增上心的比丘只是一味地作意策励相，那么此心就有可能倾向于掉举。诸比丘，如果致力于增上心的比丘只是一味地作意舍相，那么此心就有可能不能为灭尽诸漏而得正定。然而，诸比丘，当致力于增上心的比丘适时作意定相、策励相和舍相时，其心便会变得柔软、堪能、明亮，且不脆弱，能为灭尽诸漏而得正定。”

‘‘Seyyathāpi, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā ukkaṃ bandhati, ukkaṃ bandhitvā ukkāmukhaṃ ālimpeti, ukkāmukhaṃ ālimpetvā saṇḍāsena jātarūpaṃ gahetvā ukkāmukhe pakkhipitvā kālenakālaṃ abhidhamati, kālenakālaṃ udakena paripphoseti, kālenakālaṃ ajjhupekkhati. Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ abhidhameyya, ṭhānaṃ taṃ jātarūpaṃ ḍaheyya. Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ udakena paripphoseyya, ṭhānaṃ taṃ jātarūpaṃ nibbāyeyya. Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ ajjhupekkheyya, ṭhānaṃ taṃ jātarūpaṃ na sammā paripākaṃ gaccheyya. Yato ca kho, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ kālenakālaṃ abhidhamati, kālenakālaṃ udakena paripphoseti, kālenakālaṃ ajjhupekkhati, taṃ hoti jātarūpaṃ muduñca kammaññañca pabhassarañca, na ca pabhaṅgu, sammā upeti kammāya. Yassā yassā ca piḷandhanavikatiyā ākaṅkhati yadi paṭikāya yadi kuṇḍalāya yadi [Pg.240] gīveyyāya yadi suvaṇṇamālāya, tañcassa atthaṃ anubhoti.

诸比丘，譬如金匠或金匠的学徒，设置坩埚，设置好坩埚后点燃坩埚口，点燃坩埚口后用钳子夹取黄金放入坩埚口中，时而鼓风，时而洒水，时而舍置。诸比丘，如果金匠或金匠的学徒一味地对那黄金鼓风，那黄金就可能会烧毁。诸比丘，如果金匠或金匠的学徒一味地对那黄金洒水，那黄金就可能会冷却。诸比丘，如果金匠或金匠的学徒一味地对那黄金舍置，那黄金就不能善巧地成熟。诸比丘，然而，当金匠或金匠的学徒对那黄金时而鼓风，时而洒水，时而舍置时，那黄金就会变得柔软、堪任、光净，且不毁坏，善巧地适用于作业。他想制作任何种类的饰品，无论是饰板、耳环、项链，还是金花环，即能成就其目的。

‘‘Evameva kho, bhikkhave, adhicittamanuyuttena…pe… samādhiyati āsavānaṃ khayāya. Yassa yassa ca abhiññā sacchi karaṇīyassa dhammassa cittaṃ abhininnāmeti abhiññā sacchi kiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane’’ti (a. ni. 3.103).

诸比丘，正是如此，致力于增上心(adhicitta)的比丘……为诸漏尽而入定。他为以神通作证任何应以神通作证之法而倾心，当因缘存在时，即于彼彼处成就作证的堪能性。

Idaṃ suttaṃ adhicittanti veditabbaṃ.

应知此经名为《增上心经》。

‘‘Chahi, bhikkhave, dhammehi samannāgato bhikkhu bhabbo anuttaraṃ sītibhāvaṃ sacchikātuṃ. Katamehi chahi? Idha, bhikkhave, bhikkhu yasmiṃ samaye cittaṃ niggahetabbaṃ, tasmiṃ samaye cittaṃ niggaṇhāti. Yasmiṃ samaye cittaṃ paggahetabbaṃ, tasmiṃ samaye cittaṃ paggaṇhāti. Yasmiṃ samaye cittaṃ sampahaṃsitabbaṃ, tasmiṃ samaye cittaṃ sampahaṃseti. Yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ, tasmiṃ samaye cittaṃ ajjhupekkhati. Paṇītādhimuttiko ca hoti nibbānābhirato. Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu bhabbo anuttaraṃ sītibhāvaṃ sacchikātu’’nti (a. ni. 6.85).

“诸比丘，具足六法的比丘，堪能亲证无上清凉。是哪六法呢？诸比丘，于此，比丘于心当抑制时，则抑制其心；于心当策励时，则策励其心；于心当令欢喜时，则令其心欢喜；于心当舍置时，则舍置其心；并且倾向于殊胜法，乐于涅槃。诸比丘，具足此六法的比丘，堪能亲证无上清凉。”

Idaṃ suttaṃ anuttaraṃ sītibhāvoti veditabbaṃ.

当知此经为《无上清凉经》。

Bojjhaṅgakosallaṃ ‘‘pana evameva kho, bhikkhave, yasmiṃ samaye līnaṃ cittaṃ hoti, akālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāyā’’ti (saṃ. ni. 5.234) appanākosallakathāyaṃ dassitameva.

至于《觉支善巧经》，如“再者，诸比丘，诚然，于心沉滞之时，非为修习轻安觉支之时”（《相应部》5.234），此已于安止善巧之论述中所示。

Iti idaṃ sattavidhaṃ uggahakosallaṃ suggahitaṃ katvā idañca dasavidhaṃ manasikārakosallaṃ suṭṭhu vavatthapetvā tena yoginā ubhayakosallavasena kammaṭṭhānaṃ sādhukaṃ uggahetabbaṃ. Sace panassa ācariyena saddhiṃ ekavihāreyeva phāsu hoti, evaṃ vitthārena akathāpetvā kammaṭṭhānaṃ suṭṭhu vavatthapetvā kammaṭṭhānaṃ anuyujjantena visesaṃ labhitvā uparūpari kathāpetabbaṃ. Aññattha vasitukāmena yathāvuttena vidhinā vitthārato kathāpetvā punappunaṃ parivattetvā sabbaṃ gaṇṭhiṭṭhānaṃ chinditvā pathavīkasiṇaniddese vuttanayeneva ananurūpaṃ senāsanaṃ pahāya anurūpe [Pg.241] vihāre vasantena khuddakapalibodhupacchedaṃ katvā paṭikkūlamanasikāre parikammaṃ kātabbaṃ.

如是，该瑜伽行者善巧受持此七种取善巧，并善为确立此十种作意善巧后，当以两种善巧之力善取业处。若其与阿阇梨同住一寺为宜，则不必令其详说，善为确立业处，于修习业处获得特胜后，当令其宣说更高阶者。欲住于他处者，当依前述之法，令其详说，再三反复，断一切难解之处，如地遍的解释中所说之理，舍弃不适宜的住所，住于适宜的寺院，断除微小障碍后，当于不净作意作遍作。

Karontena pana kesesu tāva nimittaṃ gahetabbaṃ. Kathaṃ? Ekaṃ vā dve vā kese luñcitvā hatthatale ṭhapetvā vaṇṇo tāva vavatthapetabbo. Chinnaṭṭhānepi kese oloketuṃ vaṭṭati. Udakapatte vā yāgupatte vā oloketumpi vaṭṭatiyeva. Kāḷakakāle disvā kāḷakāti manasikātabbā. Setakāle setāti. Missakakāle pana ussadavasena manasikātabbā honti. Yathā ca kesesu, evaṃ sakalepi tacapañcake disvāva nimittaṃ gahetabbaṃ.

修行者首先应于发中取相。如何取？拔下一或二根头发，置于掌中，先确定其颜色。亦可观察剃发处的头发。在水钵或粥钵中观察亦可。见黑色时，应作意为“黑色”。见白色时，作意为“白色”。若是花白，则应依多数者作意。又，如于发中，于所有皮五法中，亦应在见到后才取相。

Koṭṭhāsavavatthāpanakathā

确定诸分论

182. Evaṃ nimittaṃ gahetvā sabbakoṭṭhāse vaṇṇasaṇṭhānadisokāsaparicchedavasena vavatthapetvā vaṇṇasaṇṭhānagandhaāsayokāsavasena pañcadhā paṭikkūlato vavatthapetabbā.

182. 如是取相后，应对所有诸分，依颜色、形状、方位、处所、界限加以确定，并依颜色、形状、气味、所依、处所五法，确定其为可厌。

Tatrāyaṃ sabbakoṭṭhāsesu anupubbakathā. Kesā tāva pakativaṇṇena kāḷakā addāriṭṭhakavaṇṇā. Saṇṭhānato dīghavaṭṭalikā tulādaṇḍasaṇṭhānā. Disato uparimadisāya jātā. Okāsato ubhosu passesu kaṇṇacūḷikāhi, purato nalāṭantena, pacchato galavāṭakena paricchinnā. Sīsakaṭāhaveṭhanaṃ allacammaṃ kesānaṃ okāso. Paricchedato kesā sīsaveṭhanacamme vīhaggamattaṃ pavisitvā patiṭṭhitena heṭṭhā attano mūlatalena, upari ākāsena, tiriyaṃ aññamaññena paricchinnā, dve kesā ekato natthīti ayaṃ sabhāgaparicchedo. Kesā na lomā, lomā na kesāti evaṃ avasesaekatiṃsakoṭṭhāsehi amissīkatā kesā nāma pāṭiyekko ekakoṭṭhāsoti ayaṃ visabhāgaparicchedo. Idaṃ kesānaṃ vaṇṇādito vavatthāpanaṃ.

此为于所有诸分之次第说。首言发，其本色为黑，如湿润的无患子色。从形状而言，长而圆，如秤杆状。从方位而言，生于上方。从处所而言，为包裹头颅的湿润皮肤所限，两侧以耳轮，前方以额际，后方以颈窝为界。从界限而言，发根深入包裹头颅的皮肤约稻谷芒尖之量而住立，其下方以自身的根底为界，上方以空间为界，周围以相互之间为界，无二发共生一处。此为同分界限（sabhāgaparicchedo）。发非毛，毛非发，如是名为“发”者，不与其余三十一分相混，是为独立之一分。此为异分界限（visabhāgaparicchedo）。此即是对发以颜色等之确定。

183. Idaṃ pana nesaṃ vaṇṇādivasena pañcadhā paṭikkūlato vavatthāpanaṃ. Kesā nāmete vaṇṇatopi paṭikkūlā. Saṇṭhānatopi gandhatopi āsayatopi okāsatopi paṭikkūlā.

183. 此复为对彼等（发），以颜色等五法确定其为可厌。此名为“发”者，从颜色而言是可厌的，从形状、气味、所依、处所而言亦皆是可厌的。

Manuññepi [Pg.242] hi yāgupatte vā bhattapatte vā kesavaṇṇaṃ kiñci disvā kesamissakamidaṃ haratha nanti jigucchanti. Evaṃ kesā vaṇṇato paṭikkūlā. Rattiṃ bhuñjantāpi kesasaṇṭhānaṃ akkavākaṃ vā makacivākaṃ vā chupitvāpi tatheva jigucchanti. Evaṃ saṇṭhānato paṭikkūlā.

诚然，即便是在悦意的粥钵或饭钵中，一见到任何发色的东西，人们也会厌恶地说：“这混有头发，拿走它！”如是，头发就颜色而言是可厌的。又或在夜晚进食时，即便只是触到头发形状的木棉纤维(akkavākaṃ)或芦苇纤维(makacivākaṃ)，也会同样感到厌恶。如是，头发就形状而言是可厌的。

Telamakkhanapupphadhūpādi saṅkhāravirahitānañca kesānaṃ gandho paramajeguccho hoti. Tato jegucchataro aggimhi pakkhittānaṃ. Kesā hi vaṇṇasaṇṭhānato appaṭikkūlāpi siyuṃ, gandhena pana paṭikkūlāyeva. Yathā hi daharassa kumārassa vaccaṃ vaṇṇato haliddivaṇṇaṃ, saṇṭhānatopi haliddipiṇḍasaṇṭhānaṃ. Saṅkāraṭṭhāne chaḍḍitañca uddhumātakakāḷasunakhasarīraṃ vaṇṇato tālapakkavaṇṇaṃ. Saṇṭhānato vaṭṭetvā vissaṭṭhamudiṅgasaṇṭhānaṃ. Dāṭhāpissa sumanamakuḷasadisāti ubhayampi vaṇṇasaṇṭhānato siyā appaṭikkūlaṃ gandhena pana paṭikkūlameva. Evaṃ kesāpi siyuṃ vaṇṇasaṇṭhānato appaṭikkūlā gandhena pana paṭikkūlāyevāti.

未经涂油、饰花、熏香等修饰的头发，其气味极为可厌。若投入火中，则更可厌。诚然，头发的颜色与形状或不可厌，但其气味则必定是可厌的。譬如，幼儿的粪便，颜色如姜黄，形状也如姜黄块。又如被丢弃在垃圾堆中肿胀发黑的狗尸，颜色如熟透的棕榈果，形状如同滚圆制好的鼓(mudiṅga)，其牙齿也如素馨花蕾(sumana-makuḷa)。这两者虽然颜色与形状或不可厌，但气味则必定是可厌的。同样地，头发的颜色与形状或不可厌，但其气味则必定是可厌的。

Yathā pana asuciṭṭhāne gāmanissandena jātāni sūpeyyapaṇṇāni nāgarikamanussānaṃ jegucchāni honti aparibhogāni, evaṃ kesāpi pubbalohitamuttakarīsapittasemhādinissandena jātattā jegucchāti idaṃ nesaṃ āsayato pāṭikkulyaṃ.

再者，譬如生长于不净之处、由村落污水所生的菜叶，城镇之人认为其可厌而不食用；同样地，头发也是由脓、血、尿、粪、胆汁、痰等的流溢所生，故而是可厌的。此为就其所依(āsayato)而言的可厌性。

Ime ca kesā nāma gūtharāsimhi uṭṭhitakaṇṇikaṃ viya ekatiṃsakoṭṭhāsarāsimhi jātā. Te susānasaṅkāraṭṭhānādīsu jātasākaṃ viya parikkhādīsu jātakamalakuvalayādipupphaṃ viya ca asuciṭṭhāne jātattā paramajegucchāti idaṃ nesaṃ okāsato pāṭikkulyaṃ.

并且，这些所谓的头发，犹如从粪堆中长出的菌菇，生于三十一部分的聚合体中。它们如同生于冢间、垃圾堆等处的野菜，又如生于壕沟等处的红莲(kamala)、青莲(kuvalaya)等花朵，皆因生于不净之处而极为可厌。此为就其处所(okāsato)而言的可厌性。

Yathā ca kesānaṃ, evaṃ sabbakoṭṭhāsānaṃ vaṇṇasaṇṭhānagandhāsayokāsavasena pañcadhā paṭikkūlatā veditabbā. Vaṇṇasaṇṭhānadisokāsaparicchedavasena pana sabbepi visuṃ visuṃ vavatthapetabbā.

如同于发，亦应如是就一切身分，通过色、形、香、依处、处所五法了知其不净。复次，应通过色、形、方、处所、界限，将所有身分一一辨别。

184. Tattha lomā tāva pakativaṇṇato na kesā viya asambhinnakāḷakā, kāḷapiṅgalā pana honti. Saṇṭhānato onataggā tālamūlasaṇṭhānā. Disato dvīsu disāsu jātā. Okāsato ṭhapetvā kesānaṃ patiṭṭhitokāsañca hatthapādatalāni ca yebhuyyena avasesasarīraveṭhanacamme jātā. Paricchedato sarīraveṭhanacamme likhāmattaṃ pavisitvā [Pg.243] patiṭṭhitena heṭṭhā attano mūlatalena, upari ākāsena, tiriyaṃ aññamaññena paricchinnā, dve lomā ekato natthi, ayaṃ nesaṃ sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.

184. 于其中，先说毛。以自然色而言，其不像发那般纯黑，而是黑褐色。以形状而言，其末端下垂，呈棕榈根状。以方位而言，生于二方。以处所而言，除去发的生处及手掌、足底，大多生于包裹其余身体的皮肤上。以界限而言，其深入包裹身体的皮肤些许而住立，下方以自身的根底为界，上方以虚空为界，横向以彼此为界；没有两根毛生长在一起。此为其同分界限(sabhāgapariccheda)。其异分界限(visabhāgapariccheda)则与发相似。

185. Nakhāti vīsatiyā nakhapattānaṃ nāmaṃ. Te sabbepi vaṇṇato setā. Saṇṭhānato macchasakalikasaṇṭhānā. Disato pādanakhā heṭṭhimadisāya, hatthanakhā uparimadisāyāti dvīsu disāsu jātā. Okāsato aṅgulīnaṃ aggapiṭṭhesu patiṭṭhitā. Paricchedato dvīsu disāsu aṅgulikoṭimaṃsehi, anto aṅgulipiṭṭhimaṃsena, bahi ceva agge ca ākāsena, tiriyaṃ aññamaññena paricchinnā, dve nakhā ekato natthi, ayaṃ nesaṃ sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.

185. 所谓爪甲(nakha)，是二十片甲之名。以色而言，彼等皆为白色。以形状而言，呈鱼鳞状。以方位而言，足甲在下方，手甲在上方，如此生于二方。以处所而言，住立于指（趾）的末端背面。以界限而言，其在两边以指（趾）尖的肉为界，内部以指（趾）背的肉为界，外部及尖端以虚空为界，横向以彼此为界；没有两片甲连在一起。此为其同分界限(sabhāgapariccheda)。其异分界限(visabhāgapariccheda)则与发相似。

186. Dantāti paripuṇṇadantassa dvattiṃsa dantaṭṭhikāni. Tepi vaṇṇato setā. Saṇṭhānato anekasaṇṭhānā. Tesaṃ hi heṭṭhimāya tāva dantapāḷiyā majjhe cattāro dantā mattikāpiṇḍe paṭipāṭiyā ṭhapitaalābubījasaṇṭhānā. Tesaṃ ubhosu passesu ekeko ekamūlako ekakoṭiko mallikamakuḷasaṇṭhāno. Tato ekeko dvimūlako dvikoṭiko yānakaupatthambhinisaṇṭhāno. Tato dve dve timūlā tikoṭikā. Tato dve dve catumūlā catukoṭikāti. Uparimapāḷiyāpi eseva nayo. Disato uparimadisāya jātā. Okāsato dvīsu hanukaṭṭhikesu patiṭṭhitā. Paricchedato heṭṭhā hanukaṭṭhike patiṭṭhitena attano mūlatalena, upari ākāsena, tiriyaṃ aññamaññena paricchinnā, dve dantā ekato natthi, ayaṃ nesaṃ sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.

186. 牙(Dantā)，对牙齿完备者而言，有三十二颗牙骨。它们颜色为白，形状各异。于下排齿列中，中间四颗牙，形状如按序植于土块中的葫芦籽。其两侧各有一颗牙，单根单尖，形状如茉莉花蕾。其外各有一颗牙，双根双尖，形状如车辕支架。其外各有两颗牙，三根三尖。再其外各有两颗牙，四根四尖。上排齿列亦同此理。从方位而言，生于上方。从处所而言，安立于两颌骨中。从界限而言，下方以其安立于颌骨的根基为界，上方以虚空为界，横向以彼此为界；没有两颗牙长在一起，此为其同分界限。其异分界限则与发相似。

187. Tacoti sakalasarīraṃ veṭhetvā ṭhitacammaṃ. Tassa upari kāḷasāmapītādivaṇṇā chavi nāma yā sakalasarīratopi saṅkaḍḍhiyamānā badaraṭṭhimattā hoti. Taco pana vaṇṇato setoyeva. So cassa setabhāvo aggijālābhighātapaharaṇappahārādīhi viddhaṃsitāya chaviyā pākaṭo hoti. Saṇṭhānato sarīrasaṇṭhānova hoti. Ayamettha saṅkhepo.

187. 皮(Taco)，是指包裹全身的厚皮。在此厚皮之上，有名为表皮(chavi)者，其色有黑、棕、黄等，若从全身剥下卷起，仅有枣核般大。而厚皮(taco)则颜色为白。其白色，于表皮因火舌触及、器物打击等而毁坏时，方才显现。其形状与身体的形状相同。此为此处之纲要。

Vitthārato [Pg.244] pana pādaṅgulittaco kosakārakakosasaṇṭhāno. Piṭṭhipādattaco puṭabandhaupāhanasaṇṭhāno. Jaṅghattaco bhattapuṭakatālapaṇṇasaṇṭhāno. Ūruttaco taṇḍulabharitadīghatthavikasaṇṭhāno. Ānisadattaco udakapūritapaṭaparissāvanasaṇṭhāno. Piṭṭhittaco phalakonaddhacammasaṇṭhāno. Kucchittaco vīṇādoṇikonaddhacammasaṇṭhāno. Urattaco yebhuyyena caturassasaṇṭhāno. Ubhayabāhuttaco tūṇironaddhacammasaṇṭhāno. Piṭṭhihatthattaco khurakosasaṇṭhāno, phaṇakatthavikasaṇṭhāno vā. Hatthaṅgulittaco kuñcikākosakasaṇṭhāno. Gīvattaco galakañcukasaṇṭhāno. Mukhattaco chiddāvachiddo kīṭakulāvakasaṇṭhāno. Sīsattaco pattatthavikasaṇṭhānoti.

详细而言：脚趾的皮肤呈蚕茧状；脚背的皮肤呈包裹脚背的鞋状；小腿的皮肤呈包裹饭食的棕榈叶状；大腿的皮肤呈装满米的长袋状；臀部的皮肤呈装满水的布滤器状；背部的皮肤呈蒙于木板上的皮革状；腹部的皮肤呈蒙于琴箱上的皮革状；胸部的皮肤大体呈四方形；双臂的皮肤呈蒙于箭筒上的皮革状；手背的皮肤呈剃刀匣状或梳子套状；手指的皮肤呈钥匙包状；颈部的皮肤呈颈套状；面部的皮肤因有孔窍而呈虫巢状；头部的皮肤呈钵袋状。

Tacapariggaṇhakena ca yogāvacarena uttaroṭṭhato paṭṭhāya uparimukhaṃ ñāṇaṃ pesetvā paṭhamaṃ tāva mukhaṃ pariyonandhitvā ṭhitacammaṃ vavatthapetabbaṃ. Tato nalāṭaṭṭhicammaṃ. Tato thavikāya pakkhittapattassa ca thavikāya ca antarena hatthamiva sīsaṭṭhikassa ca sīsacammassa ca antarena ñāṇaṃ pesetvā aṭṭhikena saddhiṃ cammassa ekābaddhabhāvaṃ viyojentena sīsacammaṃ vavatthapetabbaṃ. Tato khandhacammaṃ. Tato anulomena paṭilomena ca dakkhiṇahatthacammaṃ. Atha teneva nayena vāmahatthacammaṃ. Tato piṭṭhicammaṃ taṃ vavatthapetvā anulomena paṭilomena ca dakkhiṇapādacammaṃ. Atha teneva nayena vāmapādacammaṃ. Tato anukkameneva vatthiudarahadayagīvacammāni vavatthapetabbāni. Atha gīvacammānantaraṃ heṭṭhimahanucammaṃ vavatthapetvā adharoṭṭhapariyosānaṃ pāpetvā niṭṭhapetabbaṃ. Evaṃ oḷārikoḷārikaṃ pariggaṇhantassa sukhumampi pākaṭaṃ hoti. Disato dvīsu disāsu jāto. Okāsato sakalasarīraṃ pariyonandhitvā ṭhito. Paricchedato heṭṭhā patiṭṭhitatalena, upari ākāsena paricchinno, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.

把握皮肤的禅修者(yogāvacara)，应从上唇开始向上引导其智，首先遍布整个面部，辨识那里的皮肤。然后是额部皮肤。然后，如同将手伸入袋子与袋中所装的钵之间，将智导入头骨与头皮之间，通过分离骨与皮的结合状态来辨识头皮。然后是肩部皮肤。然后顺逆辨识右手的皮肤。再以同样的方式辨识左手的皮肤。然后辨识背部皮肤，辨识完后，顺逆辨识右脚的皮肤。再以同样的方式辨识左脚的皮肤。然后依次辨识膀胱、腹部、胸部、颈部的皮肤。辨识完颈部皮肤后，接着辨识下颚皮肤，直到下唇的边缘为止，从而完成。如此把握粗显的皮肤时，即使是细微的部分也会变得清晰。从方位上看，它生于两个方位。从位置上看，它遍布全身而住。从界限(pariccheda)上看，下方以其所依附的层面为界，上方以虚空为界，这是它的同分界限。而它的异分界限则与发相似。

188. Maṃsanti nava maṃsapesisatāni. Taṃ sabbampi vaṇṇato rattaṃ kiṃsukapupphasadisaṃ. Saṇṭhānato jaṅghapiṇḍikamaṃsaṃ tālapaṇṇapuṭabhattasaṇṭhānaṃ. Ūrumaṃsaṃ nisadapotasaṇṭhānaṃ. Ānisadamaṃsaṃ uddhanakoṭisaṇṭhānaṃ. Piṭṭhimaṃsaṃ tālaguḷapaṭalasaṇṭhānaṃ. Phāsukadvayamaṃsaṃ koṭṭhalikāya kucchiyaṃ tanumattikālepasaṇṭhānaṃ. Thanamaṃsaṃ vaṭṭetvā avakkhittamattikāpiṇḍasaṇṭhānaṃ. Bāhudvayamaṃsaṃ [Pg.245] dviguṇaṃ katvā ṭhapitaniccammamahāmūsikasaṇṭhānaṃ. Evaṃ oḷārikoḷārikaṃ pariggaṇhantassa sukhumampi pākaṭaṃ hoti. Disato dvīsu disāsu jātaṃ. Okāsato vīsādhikāni tīṇi aṭṭhisatāni anulimpitvā ṭhitaṃ. Paricchedato heṭṭhā aṭṭhisaṅghāte patiṭṭhitatalena, upari tacena, tiriyaṃ aññamaññena paricchinnaṃ, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.

188. 肉（maṃsa）有九百块。从颜色上看，全都红如紫铆花（kiṃsuka）。从形状上看：小腿肉像棕榈叶包裹的饭团；大腿肉像小磨石的形状；臀部肉像炉灶边缘的形状；背部肉像一层棕榈糖的形状；两胁的肉像涂抹在库房内壁的薄泥的形状；乳房的肉像揉成团后丢下的泥块的形状；两臂的肉像剥了皮、对折放置的大老鼠的形状。如此把握粗显部分时，微细部分也变得明显。从方位上看，它生于上下两个方位。从位置上看，它附着、涂抹于三百二十余根骨头之上。从界限上看，下方以其所依附的骨聚为界，上方以皮为界，横向则以彼此为界，这是它的同分界限。而它的异分界限则与发相似。

189. Nhārūti nava nhārusatāni. Vaṇṇato sabbepi nhārū setā. Saṇṭhānato nānāsaṇṭhānā. Etesu hi gīvāya uparimabhāgato paṭṭhāya pañca mahānhārū sarīraṃ vinandhamānā purimapassena otiṇṇā. Pañca pacchimapassena. Pañca dakkhiṇapassena. Pañca vāmapassena. Dakkhiṇahatthaṃ vinandhamānāpi hatthassa purimapassena pañca. Pacchimapassena pañca. Tathā vāmahatthaṃ vinandhamānā. Dakkhiṇapādaṃ vinandhamānāpi pādassa purimapassena pañca. Pacchimapassena pañca. Tathā vāmapādaṃ vinandhamānāpīti evaṃ sarīradhārakā nāma saṭṭhimahānhārū kāyaṃ vinandhamānā otiṇṇā. Ye kaṇḍarātipi vuccanti. Te sabbepi kandalamakuḷasaṇṭhānā. Aññe pana taṃ taṃ padesaṃ ajjhottharitvā ṭhitā. Tato sukhumatarā suttarajjukasaṇṭhānā. Aññe tato sukhumatarā pūtilatāsaṇṭhānā, aññe tato sukhumatarā mahāvīṇātantisaṇṭhānā. Aññe thūlasuttakasaṇṭhānā. Hatthapādapiṭṭhīsu nhārū sakuṇapādasaṇṭhānā. Sīse nhārū dārakānaṃ sīsajālakasaṇṭhānā. Piṭṭhiyaṃ nhārū ātape pasāritaallajālasaṇṭhānā. Avasesā taṃtaṃaṅgapaccaṅgānugatā nhārū sarīre paṭimukkajālakañcukasaṇṭhānā. Disato dvīsu disāsu jātā. Okāsato sakalasarīre aṭṭhīni ābandhitvā ṭhitā. Paricchedato heṭṭhā tiṇṇaṃ aṭṭhisatānaṃ upari patiṭṭhitatalehi, upari maṃsacammāni āhacca ṭhitappadesehi, tiriyaṃ aññamaññena paricchinnā, ayaṃ nesaṃ sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.

189. 筋（nhārū）有九百条。就色泽而言，一切筋皆为白色。就形状而言，则有种种形状。于此等筋中，从颈部上方开始，有五条大筋缠绕身体，从前方下行；五条从后方下行；五条从右侧下行；五条从左侧下行。又有缠绕右手的，五条从手的前侧下行，五条从后侧下行；缠绕左手的也同样如此。又有缠绕右脚的，五条从脚的前侧下行，五条从后侧下行；缠绕左脚的也同样如此。如是，名为“持身者”的六十条大筋缠绕身体而下行。它们也被称为腱（kaṇḍarā），全都呈花蕾状。其余的筋则覆盖于各个部位而住。比它们更细的，呈线绳状。另有比那更细的，呈腐藤状。另有比那更细的，呈大琴弦状。另有呈粗线状的。手背、脚背上的筋，呈鸟足状。头上的筋，呈孩童的头网状。背上的筋，呈日光下铺开的湿网状。其余顺着各个大小肢节的筋，在身体上，如已穿上的网衣状。就方位而言，生于上下二方。就位置而言，遍于全身，联结骨骼而住。就分界而言，下方以三百骨之上所依附的层面为界，上方以接触皮肉之处为界，横向则彼此分界，此为彼等的同分界（sabhāgaparicchedo）。而异分界（visabhāgaparicchedo），则与发相似。

190. Aṭṭhīti ṭhapetvā dvattiṃsa dantaṭṭhīni avasesāni catusaṭṭhi hatthaṭṭhīni, catusaṭṭhi pādaṭṭhīni, catusaṭṭhi maṃsanissitāni muduaṭṭhīni, dve paṇhikaṭṭhīni, ekekasmiṃ pāde dve dve gopphakaṭṭhīni, dve jaṅghaṭṭhīni, ekaṃ jaṇṇukaṭṭhi, ekaṃ ūruṭṭhi, dve kaṭiṭṭhīni, aṭṭhārasa piṭṭhikaṇṭakaṭṭhīni, catuvīsati phāsukaṭṭhīni, cuddasa uraṭṭhīni[Pg.246], ekaṃ hadayaṭṭhi, dve akkhakaṭṭhīni, dve koṭṭaṭṭhīni, dve bāhuṭṭhīni, dve dve aggabāhuṭṭhīni, satta gīvaṭṭhīni, dve hanukaṭṭhīni, ekaṃ nāsikaṭṭhi, dve akkhiṭṭhīni, dve kaṇṇaṭṭhīni, ekaṃ nalāṭaṭṭhi. Ekaṃ muddhaṭṭhi, nava sīsakapālaṭṭhīnīti evaṃ timattāni aṭṭhisatāni, tāni sabbānipi vaṇṇato setāni. Saṇṭhānato nānāsaṇṭhānāni.

190. 骨者：除去三十二颗齿骨，其余有六十四块手骨，六十四块足骨，六十四块附肉软骨，二块踵骨，每足各二块踝骨，二块胫骨，一块膝骨，一块股骨，二块髋骨，十八块脊椎骨，二十四块胁骨，十四块胸骨，一块心骨，二块锁骨，二块肩胛骨，二块臂骨，每前臂各二块骨，七块颈骨，二块颔骨，一块鼻骨，二块眼眶骨，二块耳骨，一块额骨，一块顶骨，九块头盖骨。如是骨有三百之量，其色皆白，形相各异。

Tattha hi aggapādaṅguliaṭṭhīni katakabījasaṇṭhānāni. Tadanantarāni majjhapabbaṭṭhīni panasaṭṭhisaṇṭhānāni. Mūlapabbaṭṭhīni paṇavasaṇṭhānāni. Piṭṭhipādaṭṭhīni koṭṭitakandalakandarāsisaṇṭhānāni. Paṇhikaṭṭhi ekaṭṭhitālaphalabījasaṇṭhānaṃ. Gopphakaṭṭhīni baddhakīḷāgoḷakasaṇṭhānāni. Jaṅghaṭṭhīnaṃ gopphakaṭṭhīsu patiṭṭhitaṭṭhānaṃ apanītatacasindikaḷīrasaṇṭhānaṃ. Khuddakajaṅghaṭṭhikaṃ dhanukadaṇḍasaṇṭhānaṃ. Mahantaṃ milātasappapiṭṭhisaṇṭhānaṃ. Jaṇṇukaṭṭhi ekato parikkhīṇapheṇakasaṇṭhānaṃ. Tattha jaṅghaṭṭhikassa patiṭṭhitaṭṭhānaṃ atikhiṇaggagosiṅgasaṇṭhānaṃ. Ūruṭṭhi duttacchitavāsiparasudaṇḍasaṇṭhānaṃ. Tassa kaṭiṭṭhimhi patiṭṭhitaṭṭhānaṃ kīḷāgoḷakasaṇṭhānaṃ. Tena kaṭiṭṭhino patiṭṭhitaṭṭhānaṃ aggacchinnamahāpunnāgaphalasaṇṭhānaṃ.

于彼骨中，足趾末节骨形如清凉子，其后之中节骨形如菠萝蜜籽，根节骨形如小鼓，足背骨形如捣碎的根茎堆。踵骨形如单核的棕榈果核。踝骨形如捆扎的游戏球。胫骨于踝骨的安立之处，形如去皮的枣椰树嫩芽。小胫骨形如弓干，大胫骨形如枯萎的蛇背。膝骨形如一侧亏损的泡沫。于彼膝骨中，胫骨的安立之处，形如不锐利的牛角尖。股骨形如粗劣削制的斧柄。彼股骨于髋骨中的安立之处，形如游戏球。彼股骨所安立的髋骨之处，形如顶端被切去的大琼花果。

Kaṭiṭṭhīni dvepi ekābaddhāni hutvā kumbhakārikauddhanasaṇṭhānāni. Pāṭiyekkaṃ kammārakūṭayottakasaṇṭhānāni. Koṭiyaṃ ṭhitaṃ ānisadaṭṭhi adhomukhaṃ katvā gahitasappaphaṇasaṇṭhānaṃ, sattaṭṭhaṭṭhānesu chiddāvachiddaṃ. Piṭṭhikaṇṭakaṭṭhīni abbhantarato uparūpari ṭhapitasīsapaṭṭaveṭhakasaṇṭhānāni. Bāhirato vaṭṭanāvaḷisaṇṭhānāni. Tesaṃ antarantarā kakacadantasadisā dve tayo kaṇṭakā honti. Catuvīsatiyā phāsukaṭṭhīsu aparipuṇṇāni aparipuṇṇaasisaṇṭhānāni. Paripuṇṇāni paripuṇṇaasisaṇṭhānāni. Sabbānipi odātakukkuṭassa pasāritapakkhasaṇṭhānāni. Cuddasa uraṭṭhīni jiṇṇasandamānikapañjarasaṇṭhānāni. Hadayaṭṭhi dabbiphaṇasaṇṭhānaṃ.

两根髋骨(kaṭiṭṭhīni)连在一起时，形状像陶工的炉灶。单独时，形状像铁匠的锤柄。位于末端的坐骨(ānisadaṭṭhi)，朝下时，形状像被抓住的蛇的头罩，有七八处孔洞。脊椎骨(piṭṭhikaṇṭakaṭṭhīni)从内部看，形状像层层叠放的铅片卷；从外部看，形状像一串纺锤。它们之间有两三根像锯齿的棘刺。在二十四根肋骨(phāsukaṭṭhīsu)中，不完整的形状像不完整的剑，完整的形状像完整的剑。所有的肋骨都像白公鸡展开的翅膀。十四根胸骨(uraṭṭhīni)形状像旧轿子的框架。心骨(hadayaṭṭhi)形状像勺子的头部。

Akkhakaṭṭhīni khuddakalohavāsidaṇḍasaṇṭhānāni. Koṭṭaṭṭhīni ekato parikkhīṇasīhaḷakuddālasaṇṭhānāni. Bāhuṭṭhīni ādāsadaṇḍakasaṇṭhānāni. Aggabāhuṭṭhīni yamakatālakandasaṇṭhānāni. Maṇibandhaṭṭhīni ekato alliyāpetvā ṭhapitasīsakapaṭṭaveṭhakasaṇṭhānāni. Piṭṭhihatthaṭṭhīni koṭṭitakandalakandarāsisaṇṭhānāni[Pg.247]. Hatthaṅgulīsu mūlapabbaṭṭhīni paṇavasaṇṭhānāni. Majjhapabbaṭṭhīni aparipuṇṇapanasaṭṭhisaṇṭhānāni. Aggapabbaṭṭhīni katakabījasaṇṭhānāni.

锁骨(akkhakaṭṭhīni)形状像小铁斧柄。肩胛骨(koṭṭaṭṭhīni)形状像一侧磨损的锡兰锄头。肱骨(bāhuṭṭhīni)形状像镜柄。前臂骨(aggabāhuṭṭhīni)形状像成对的棕榈球茎。腕骨(maṇibandhaṭṭhīni)形状像粘合在一起放置的铅片卷。手背骨(piṭṭhihatthaṭṭhīni)形状像被捶打过的白睡莲的筋脉丛。在手指(hatthaṅguli)中，根节骨形状像小手鼓，中节骨形状像不完整的菠萝蜜籽，末节骨形状像清凉子。

Satta gīvaṭṭhīni daṇḍena vijjhitvā paṭipāṭiyā ṭhapitavaṃsakaḷīracakkalakasaṇṭhānāni. Heṭṭhimahanukaṭṭhi kammārānaṃ ayokūṭayottakasaṇṭhānaṃ. Uparimaṃ avalekhanasatthakasaṇṭhānaṃ. Akkhikūpanāsakūpaṭṭhīni apanītamiñjataruṇatālaṭṭhisaṇṭhānāni. Nalāṭaṭṭhi adhomukhaṭṭhapitasaṅkhathālakakapālasaṇṭhānaṃ. Kaṇṇacūḷikaṭṭhīni nhāpitakhurakosasaṇṭhānāni. Nalāṭakaṇṇacūḷikānaṃ upari paṭṭabandhanokāse aṭṭhisaṅkuṭitaghaṭapuṇṇapaṭalakhaṇḍasaṇṭhānaṃ. Muddhaṭṭhi mukhacchinnavaṅkanāḷikerasaṇṭhānaṃ. Sīsaṭṭhīni sibbetvā ṭhapitajajjaralābukaṭāhasaṇṭhānāni.

七节颈骨，有如用棍贯穿后，依次放置的切片竹笋之状。下颚骨，有如铁匠的铁钳之状。上颚骨，有如削甘蔗皮的小刀之状。眼窝骨与鼻窝骨，有如去核的嫩棕榈果之状。额骨，有如倒置的海螺碗碎片之状。耳窝骨，有如剃头师的剃刀盒之状。在额骨与耳窝骨上方绑头巾之处的骨头，有如从盛满酥油的锅中溢出的卷曲酥油片之状。头顶骨，有如切开口的弯曲椰子管之状。头骨，有如缝合放置的破旧葫芦碗之状。

Disato dvīsu disāsu jātāni. Okāsato avisesena sakalasarīre ṭhitāni. Visesena panettha sīsaṭṭhīni givaṭṭhīsu patiṭṭhitāni. Gīvaṭṭhīni piṭṭhikaṇṭakaṭṭhīsu. Piṭṭhikaṇṭakaṭṭhīni kaṭiṭṭhīsu. Kaṭiṭṭhīni ūruṭṭhīsu. Ūruṭṭhīni jaṇṇukaṭṭhīsu. Jaṇṇukaṭṭhīni jaṅghaṭṭhīsu. Jaṅghaṭṭhīni gopphakaṭṭhīsu. Gopphakaṭṭhīni piṭṭhipādaṭṭhīsu patiṭṭhitāni. Paricchedato anto aṭṭhimiñjena, uparito maṃsena, agge mūle ca aññamaññena paricchinnāni, ayaṃ nesaṃ sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.

以方所而言，生于（上下）两方。以处所而言，无差别地安住于全身。特别地，于此，头骨安住于颈骨，颈骨安住于脊骨，脊骨安住于腰骨，腰骨安住于股骨，股骨安住于膝骨，膝骨安住于胫骨，胫骨安住于踝骨，踝骨安住于足背骨。以分别而言，其内以骨髓，其外以肉，其顶端与根部则以相互（连接）而被分别。此为彼等的同分分别。至于异分分别，则与发相同。

191. Aṭṭhimiñjanti tesaṃ tesaṃ aṭṭhīnaṃ abbhantaragataṃ miñjaṃ. Taṃ vaṇṇato setaṃ. Saṇṭhānato mahantamahantānaṃ aṭṭhīnaṃ abbhantaragataṃ veḷunāḷiyaṃ pakkhittaseditamahāvettaggasaṇṭhānaṃ. Khuddānukhuddakānaṃ abbhantaragataṃ veḷuyaṭṭhipabbesu pakkhittaseditatanuvettaggasaṇṭhānaṃ. Disato dvīsu disāsu jātaṃ. Okāsato aṭṭhīnaṃ abbhantare patiṭṭhitaṃ. Paricchedato aṭṭhīnaṃ abbhantaratalehi paricchinnaṃ, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.

191. 骨髓(aṭṭhimiñja)者，即位于诸骨阿邦答勒(abbhantara)之髓。其色白。以形状而言，位于诸大骨阿邦答勒者，有如放入竹筒中煮熟的大藤条顶端之状；位于诸小骨阿邦答勒者，有如放入竹竿节中煮熟的细藤条顶端之状。以方所而言，生于（上下）两方。以处所而言，安住于骨的阿邦答勒。以分别而言，由骨的阿邦答勒表面所分别，此为它的同分分别。至于异分分别，则与发相同。

192. Vakkanti ekabandhanā dve maṃsapiṇḍikā. Taṃ vaṇṇato mandarattaṃ pāḷibhaddakaṭṭhivaṇṇaṃ. Saṇṭhānato dārakānaṃ yamakakīḷāgoḷakasaṇṭhānaṃ, ekavaṇṭapaṭibaddhaambaphaladvayasaṇṭhānaṃ vā. Disato uparimāya disāya jātaṃ. Okāsato galavāṭakā nikkhantena ekamūlena thokaṃ gantvā dvidhā [Pg.248] bhinnena thūlanhārunā vinibaddhaṃ hutvā hadayamaṃsaṃ parikkhipitvā ṭhitaṃ. Paricchedato vakkaṃ vakkabhāgena paricchinnaṃ, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.

192. 肾(vakka)是系于一处的两团肉。其色微红，如珊瑚树籽色。其状如孩童成对的玩球，或如系于一蒂的双芒果。从方位上说，生于上方。从位置上说，其从喉咙口出来的一根蒂，稍往下行，分成两支，被粗大的筋腱系缚，环绕心肉而住。从界限上说，肾由肾的部分所限定，这是它的同分界限。至于异分界限，则与发同。

193. Hadayanti hadayamaṃsaṃ. Taṃ vaṇṇato rattapadumapattapiṭṭhivaṇṇaṃ. Saṇṭhānato bāhirapattāni apanetvā adhomukhaṃ ṭhapitapadumamakuḷasaṇṭhānaṃ. Bahi maṭṭhaṃ, anto kosātakīphalassa abbhantarasadisaṃ. Paññavantānaṃ thokaṃ vikasitaṃ, mandapaññānaṃ makuḷitameva. Anto cassa punnāgaṭṭhipatiṭṭhānamatto āvāṭako hoti, yattha addhapasatamattaṃ lohitaṃ saṇṭhāti, yaṃ nissāya manodhātu ca manoviññāṇadhātu ca vattanti. Taṃ panetaṃ rāgacaritassa rattaṃ hoti, dosacaritassa kāḷakaṃ, mohacaritassa maṃsadhovanaudakasadisaṃ, vitakkacaritassa kulatthayūsavaṇṇaṃ, saddhācaritassa kaṇikārapupphavaṇṇaṃ, paññācaritassa acchaṃ vippasannaṃ anāvilaṃ paṇḍaraṃ parisuddhaṃ niddhotajātimaṇi viya jutimantaṃ khāyati. Disato uparimāya disāya jātaṃ. Okāsato sarīrabbhantare dvinnaṃ thanānaṃ majjhe patiṭṭhitaṃ. Paricchedato hadayaṃ hadayabhāgena paricchinnaṃ, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.

193. 心脏(hadaya)即是心肉。其色如红莲瓣之背。其状如除去外瓣后倒置的莲苞。外表光滑，内如丝瓜之瓤。对有慧者，其稍开启；对钝慧者，则唯是苞。其内有一如奔那伽子大小的空穴，其中有半手掬量的血液存留，意界与意识界依之而转。此血，于贪行者是红色，于瞋行者是黑色，于痴行者如洗肉水，于寻行者有马豆汁色，于信行者有迦尼迦罗花色，于慧行者，则显现为清澈、极为明净、无有浊秽、洁白、纯净，犹如善加擦拭的纯种摩尼宝珠，光明闪耀。从方位上说，生于上方。从位置上说，住于身体内部两乳之间。从界限上说，心由心的部分所限定，这是它的同分界限。至于异分界限，则与发同。

194. Yakananti yamakamaṃsapaṭalaṃ. Taṃ vaṇṇato rattaṃ paṇḍukadhātukaṃ nātirattakumudassa pattapiṭṭhivaṇṇaṃ. Saṇṭhānato mūle ekaṃ agge yamakaṃ koviḷārapattasaṇṭhānaṃ. Tañca dandhānaṃ ekameva hoti mahantaṃ, paññavantānaṃ dve vā tīṇi vā khuddakāni. Disato uparimāya disāya jātaṃ, okāsato dvinnaṃ thanānaṃ abbhantare dakkhiṇapassaṃ nissāya ṭhitaṃ. Paricchedato yakanaṃ yakanabhāgena paricchinnaṃ, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.

194. 肝(yakana)是成对的肉膜。其色红，呈浅黄色，如不太红的睡莲(kumuda)叶背之色。其形，根部为一，顶端成对，状如羊蹄甲(koviḷāra)叶。于愚钝者，则仅有一大块；于有慧者，则有二或三小块。从方位上说，生于上方。从位置上说，住于两乳之间，依于右胁。从界限上说，肝以肝自身的部分为界，此为其同分界限。至于异分界限，则如毛发。

195. Kilomakanti paṭicchannāpaṭicchannabhedato duvidhaṃ pariyonahanamaṃsaṃ. Taṃ duvidhampi vaṇṇato setaṃ dukūlapilotikavaṇṇaṃ. Saṇṭhānato attano okāsasaṇṭhānaṃ. Disato paṭicchannakilomakaṃ uparimāya disāya. Itaraṃ dvīsu disāsu jātaṃ. Okāsato paṭicchannakilomakaṃ [Pg.249] hadayañca vakkañca paṭicchādetvā, appaṭicchannakilomakaṃ sakalasarīre cammassa heṭṭhato maṃsaṃ pariyonandhitvā ṭhitaṃ. Paricchedato heṭṭhā maṃsena, upari cammena, tiriyaṃ kilomakabhāgena paricchinnaṃ, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.

195. 膜(kilomaka)依覆盖与不覆盖之别而有二种，是为包裹之肉。此二种膜，其色白，如细麻布(dukūlapilotika)之色。其形，随其所在之处而定。从方位上说，覆盖膜生于上方，另一种则生于两方。从位置上说，覆盖膜覆盖心脏与肾，不覆盖膜则于全身皮肤之下包裹肌肉而住。从界限上说，下方以肉，上方以皮，横向以膜自身的部分为界，此为其同分界限。至于异分界限，则如毛发。

196. Pihakanti udarajivhāmaṃsaṃ. Taṃ vaṇṇato nīlaṃ nigguṇḍipupphavaṇṇaṃ. Saṇṭhānato sattaṅgulappamāṇaṃ abandhanaṃ kāḷavacchakajivhāsaṇṭhānaṃ. Disato uparimāya disāya jātaṃ. Okāsato hadayassa vāmapasse udarapaṭalassa matthakapassaṃ nissāya ṭhitaṃ, yasmiṃ paharaṇappahārena bahinikkhante sattānaṃ jīvitakkhayo hoti. Paricchedato pihakabhāgena paricchinnaṃ, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.

196. 脾(pihaka)是腹中舌状之肉。其色青，如牡荆(nigguṇḍi)花之色。其形，量约七指，无有系缚，状如黑牛犊之舌。从方位上说，生于上方。从位置上说，住于心脏左侧，依于腹膜上部。若因击打而脱出体外，则众生命尽。从界限上说，脾以脾自身的部分为界，此为其同分界限。至于异分界限，则如毛发。

197. Papphāsanti dvattiṃsamaṃsakhaṇḍappabhedaṃ papphāsamaṃsaṃ. Taṃ vaṇṇato rattaṃ nātipakkaudumbaraphalavaṇṇaṃ. Saṇṭhānato visamacchinnabahalapūvakhaṇḍasaṇṭhānaṃ. Abbhantare asitapītānaṃ abhāve uggatena kammajatejusmānā abbhāhatattā saṃkhāditapalālapiṇḍamiva nirasaṃ nirojaṃ. Disato uparimāya disāya jātaṃ. Okāsato sarīrabbhantare dvinnaṃ thanānaṃ antare hadayañca yakanañca upari chādetvā olambantaṃ ṭhitaṃ. Paricchedato papphāsabhāgena paricchinnaṃ, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.

197. 肺(papphāsa)是有三十二种肉块之分别的肺肉。其色红，如未熟透的优昙钵果。其状如不均匀切开的厚饼块。在身体内部，因无所食饮，被升起的业生火热所冲击，故如嚼烂的稻草团，无味、无滋养。从方位上说，它生于上方。从位置上说，它位于身体内部两乳之间，覆盖于心脏和肝脏之上而垂住。从界限上说，它由肺自身的部分所限定，这是它的同分界限；其异分界限则与发相同。

198. Antanti purisassa dvattiṃsahatthā itthiyā aṭṭhavīsatihatthā ekavīsatiyā ṭhānesu obhaggā antavaṭṭi. Tadetaṃ vaṇṇato setaṃ sakkharasudhāvaṇṇaṃ. Saṇṭhānato lohitadoṇiyaṃ ābhujitvā ṭhapitasīsacchinnasappasaṇṭhānaṃ. Disato dvīsu disāsu jātaṃ. Okāsato upari galavāṭake heṭṭhā ca karīsamagge vinibandhattā galavāṭakakarīsamaggapariyante sarīrabbhantare ṭhitaṃ. Paricchedato antabhāgena paricchinnaṃ, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.

198. 肠(anta)是肠盘(antavaṭṭi)，男性长三十二肘，女性长二十八肘，在二十一个地方盘曲。其色白，如碎石灰泥之色。其状如斩首之蛇，盘绕于红色染料槽中。从方位上说，它生于上下两方。从位置上说，因其上系于喉咙，下系于粪道，故位于身体内部，在以喉咙为始、粪道为终的区域内。从界限上说，它由肠自身的部分所限定，这是它的同分界限；其异分界限则与发相同。

199. Antaguṇanti [Pg.250] antabhogaṭṭhānesu bandhanaṃ. Taṃ vaṇṇato setaṃ dakasītalikamūlavaṇṇaṃ. Saṇṭhānato dakasītalikamūlasaṇṭhānameva. Disato dvīsu disāsu jātaṃ. Okāsato kuddālapharasukammādīni karontānaṃ yantākaḍḍhanakāle yantasuttakamiva yantaphalakāni antabhoge ekato agaḷante ābandhitvā pādapuñchanarajjumaṇḍalakassa antarā saṃsibbitvā ṭhitarajjukā viya ekavīsatiyā antabhogānaṃ antarā ṭhitaṃ. Paricchedato antaguṇabhāgena paricchinnaṃ, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.

199. 肠系膜(antaguṇa)是在肠盘之处起捆绑作用者。其色白，如细莲藕根之色。其状亦如细莲藕根。从方位上说，它生于上下两方。从位置上说，它位于二十一个肠盘之间，将肠盘捆绑在一起，使从事锄地、劈柴等工作的人肠盘不致滑落，犹如拉动机器时，机器绳索捆绑住机器木板；又如缝在圆形擦脚绳垫中间的小绳索。从界限上说，它由肠系膜自身的部分所限定，这是它的同分界限；其异分界限则与发相同。

200. Udariyanti udare bhavaṃ asitapītakhāyitasāyitaṃ. Taṃ vaṇṇato ajjhohaṭāhāravaṇṇaṃ. Saṇṭhānato parissāvane sithilabaddhataṇḍulasaṇṭhānaṃ. Disato uparimāya disāya jātaṃ. Okāsato udare ṭhitaṃ.

200. 新食（udariyaṃ），即在胃中，是所食、所饮、所嚼、所尝之物。其颜色，如所吞下之食物；其形状，如滤水囊中松散包裹之米；其方位，生于上方；其位置，处于胃中。

Udaraṃ nāma ubhato nippīḷiyamānassa allasāṭakassa majjhe sañjātaphoṭakasadisaṃ antapaṭalaṃ, bahi maṭṭhaṃ, anto maṃsakasambupaliveṭhanakiliṭṭhapāvārakapupphakasadisaṃ, kuthitapanasatacassa abbhantarasadisantipi vattuṃ vaṭṭati, yattha takkoṭakā gaṇḍuppādakā tālahīrakā sūcimukhakā paṭatantasuttakā iccevamādidvattiṃsakulappabhedā kimayo ākulabyākulā saṇḍasaṇḍacārino hutvā nivasanti, ye pānabhojanādimhi avijjamāne ullaṅghitvā viravantā hadayamaṃsaṃ abhihananti, pānabhojanādiajjhoharaṇavelāyañca uddhaṃmukhā hutvā paṭhamajjhohaṭe dve tayo ālope turitaturitā viluppanti, yaṃ tesaṃ kimīnaṃ sūtigharaṃ vaccakuṭi gilānasālā susānañca hoti. Yattha seyyathāpi nāma caṇḍālagāmadvāre candanikāya nidāghasamaye thūlaphusitake deve vassante udakena vuyhamānaṃ muttakarīsacammaaṭṭhinhārukhaṇḍakheḷasiṅghāṇikālohitappabhutinānākuṇapajātaṃ nipatitvā kaddamodakāluḷitaṃ dvīhatīhaccayena sañjātakimikulaṃ sūriyātapasantāpavegakuthitaṃ upari pheṇapupphuḷake muñcantaṃ abhinīlavaṇṇaṃ paramaduggandhajegucchaṃ neva upagantuṃ, na daṭṭhuṃ araharūpataṃ āpajjitvā tiṭṭhati, pageva [Pg.251] ghāyituṃ vā sāyituṃ vā, evameva nānappakāraṃ pānabhojanādidantamusalasañcuṇṇitaṃ jivhāhatthaparivattitakheḷalālāpalibuddhaṃ taṅkhaṇavigatavaṇṇagandharasādisampadaṃ tantavāyakhalisuvānavamathusadisaṃ nipatitvā pittasemhavātapaliveṭhitaṃ hutvā udaraggisantāpavegakuthitaṃ kimikulākulaṃ uparūpari pheṇapupphuḷakāni muñcantaṃ paramakasambuduggandhajegucchabhāvaṃ āpajjitvā tiṭṭhati. Yaṃ sutvāpi pānabhojanādīsu amanuññatā saṇṭhāti, pageva paññācakkhunā avaloketvā. Yattha ca patitaṃ pānabhojanādi pañcadhā vivekaṃ gacchati, ekaṃ bhāgaṃ pāṇakā khādanti, ekaṃ bhāgaṃ udaraggi jhāpeti, eko bhāgo muttaṃ hoti, eko bhāgo karīsaṃ, eko bhāgo rasabhāvaṃ āpajjitvā soṇitamaṃsādīni upabrūhayati.

胃（udara）是一层内膜，如同从两边挤压的湿布中间鼓起的水泡，外面平滑，里面则像包裹着腐肉和污秽的脏布的绒毛，也可以说像腐烂菠萝蜜果的内部。这里住着三十二种虫子，如蛔虫、钩虫、尖嘴虫、绦虫等，它们混乱拥挤，成群结队地爬行。在没有饮食时，它们会跳起来，号叫着攻击心肉；在进食时，它们又会头朝上，争先恐后地抢夺最初的两三口食物。这胃是那些虫子的产房、粪便孤邸（vaccakuṭi）、病房和坟场。譬如，在炎热的夏季，旃陀罗（caṇḍāla）村门口的污水坑里，下着大雨时，被雨水冲来的尿、粪、皮、骨、筋腱碎片、唾液、鼻涕、血液等各种污秽物堆积其中，与泥水混合，两三天后就生出虫群，被太阳的热力蒸煮而沸腾，表面冒着泡沫，呈现出青黑色，极其恶臭可厌，让人不愿靠近，更不用说看，何况是闻或尝了。同样，各种饮食被牙齿如杵般捣碎，被舌头如手般翻搅，被唾液和口水浸润，转眼间就失去色、香、味等特质，变得像织工的浆糊、狗的呕吐物一样掉落到胃里，被胆汁、痰和风包裹，受到胃火（udaraggi）的热力蒸煮而沸腾，充满骚动的虫群，表面不断冒着泡沫，变得极其污秽恶臭可厌。仅仅是听到这些，就会对饮食生起厌恶之心，更何况是用智慧之眼去观察呢？并且，落入胃中的饮食会分成五份：一份被虫子吃掉，一份被胃火消化，一份变成尿，一份变成粪，一份变成营养，滋养血液和肌肉等。

Paricchedato udarapaṭalena ceva udariyabhāgena ca paricchinnaṃ. Ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.

从界限而言，它由胃膜和胃中物所界定。这是它的同类界限。而异类界限则与毛发相同。

201. Karīsanti vaccaṃ. Taṃ vaṇṇato yebhuyyena ajjhohaṭāhāravaṇṇameva hoti. Saṇṭhānato okāsasaṇṭhānaṃ. Disato heṭṭhimāya disāya jātaṃ. Okāsato pakkāsaye ṭhitaṃ. Pakkāsayo nāma heṭṭhānābhi-piṭṭhikaṇṭakamūlānaṃ antare antāvasāne ubbedhena aṭṭhaṅgulamatto veḷunāḷikasadiso, yattha seyyathāpi nāma upari bhūmibhāge patitaṃ vassodakaṃ ogaḷitvā heṭṭhā bhūmibhāgaṃ pūretvā tiṭṭhati, evameva yaṃkiñci āmāsaye patitaṃ pānabhojanādikaṃ udaragginā pheṇuddehakaṃ pakkaṃ pakkaṃ nisadāya pisitamiva saṇhabhāvaṃ āpajjitvā antabilena ogaḷitvā ogaḷitvā omadditvā veḷupabbe pakkhipamānapaṇḍumattikā viya sannicitaṃ hutvā tiṭṭhati. Paricchedato pakkāsayapaṭalena ceva karīsabhāgena ca paricchinnaṃ, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.

201. 粪便是指排泄物。其颜色大多与所摄入的食物颜色相同。其形状即其所在空间的形状。其方位生于下方。其位置处于熟脏(pakkāsaya)中。所谓熟脏，是在肚脐下方与脊柱根部之间，位于肠的末端，高约八指，形如竹筒之处。譬如，落在高处的雨水流下，填满低处而停留；同样，任何落入生脏(āmāsaya)中的饮食，被胃火煮熟，冒出泡沫，渐渐变得像被磨石磨碎般细腻，通过肠腔一再流下、挤压，犹如填入竹节的淡黄色黏土般积聚而住。从界限而言，它由熟脏膜和粪便自身所界定，这是它的同类界限。而异类界限则与毛发相同。

202. Matthaluṅganti sīsakaṭāhabbhantare ṭhitamiñjarāsi. Taṃ vaṇṇato setaṃ ahicchattakapiṇḍavaṇṇaṃ. Dadhibhāvaṃ asampattaṃ duṭṭhakhīravaṇṇantipi vattuṃ vaṭṭati. Saṇṭhānato okāsasaṇṭhānaṃ. Disato uparimāya disāya jātaṃ. Okāsato sīsakaṭāhabbhantare cattāro sibbinimagge nissāya samodhānetvā ṭhapitā cattāro piṭṭhapiṇḍā viya samohitaṃ tiṭṭhati. Paricchedato sīsakaṭāhassa abbhantaratalehi ceva matthaluṅgabhāgena ca paricchinnaṃ[Pg.252], ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.

202. 脑髓是指位于头盖骨内部的髓质之聚。其颜色为白，如菌菇块之色；亦可说其色如尚未凝固的变质牛乳。其形状即其所在空间的形状。其方位生于上方。其位置在头盖骨内部，它依于四条缝合线，犹如四个面团合在一起而住。从界限而言，它由头盖骨的内表面和脑髓自身所界定，这是它的同类界限。而异类界限则与毛发相同。

203. Pittanti dve pittāni baddhapittañca abaddhapittañca. Tattha baddhapittaṃ vaṇṇato bahalamadhukatelavaṇṇaṃ. Abaddhapittaṃ milātaākulipupphavaṇṇaṃ. Saṇṭhānato ubhayampi okāsasaṇṭhānaṃ. Disato baddhapittaṃ uparimāya disāya jātaṃ, itaraṃ dvīsu disāsu jātaṃ. Okāsato abaddhapittaṃ ṭhapetvā kesalomadantanakhānaṃ maṃsavinimuttaṭṭhānañceva thaddhasukkhacammañca udakamiva telabindu avasesasarīraṃ byāpetvā ṭhitaṃ, yamhi kupite akkhīni pītakāni honti, bhamanti, gattaṃ kampati, kaṇḍūyati. Baddhapittaṃ hadayapapphāsānaṃ antare yakanamaṃsaṃ nissāya patiṭṭhite mahākosātakīkosakasadise pittakosake ṭhitaṃ, yamhi kupite sattā ummattakā honti, vipallatthacittā hirottappaṃ chaḍḍetvā akātabbaṃ karonti, abhāsitabbaṃ bhāsanti, acintitabbaṃ cintenti. Paricchedato pittabhāgena paricchinnaṃ, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.

203. 胆汁(pitta)有两种：有囊胆汁(baddhapitta)与无囊胆汁(abaddhapitta)。其中，有囊胆汁其色如浓稠的蜜油，无囊胆汁其色如枯萎的阿俱利(ākulī)花。从形状上说，两者皆呈其所在空间的形状。从方位上说，有囊胆汁生于上方，另一者则生于二方。从位置上说，无囊胆汁除去毛、发、牙、甲等无肉之处及干硬的皮肤，如油滴于水，遍布身体其余部分；当其败坏时，眼目发黄、眩晕，身体颤抖、搔痒。有囊胆汁则位于心与肺之间，依附于肝肉，安住于状如大丝瓜囊的胆囊中；当其败坏时，有情会癫狂，心意颠倒，舍弃惭与愧，做不应做之事，说不应说之语，思不应思之念。从分界上说，它由胆汁自身的部分所限定，此为其同分界(sabhāgapariccheda)。其异分界(visabhāgapariccheda)则同于发。

204. Semhanti sarīrabbhantare ekapatthapūrappamāṇaṃ semhaṃ. Taṃ vaṇṇato setaṃ nāgabalāpaṇṇarasavaṇṇaṃ. Saṇṭhānato okāsasaṇṭhānaṃ. Disato uparimāya disāya jātaṃ. Okāsato udarapaṭale ṭhitaṃ. Yaṃ pānabhojanādiajjhoharaṇakāle seyyathāpi nāma udake sevālapaṇakaṃ kaṭṭhe vā kathale vā patante chijjitvā dvidhā hutvā puna ajjhottharitvā tiṭṭhati, evameva pānabhojanādimhi nipatante chijjitvā dvidhā hutvā puna ajjhottharitvā tiṭṭhati, yamhi ca mandībhūte pakkagaṇḍo viya pūtikukkuṭaṇḍamiva ca udaraṃ paramajegucchaṃ kuṇapagandhaṃ hoti, tato uggatena ca gandhena uddekopi mukhampi duggandhaṃ pūtikuṇapasadisaṃ hoti. So ca puriso apehi duggandhaṃ vāyasīti vattabbataṃ āpajjati, yañca vaḍḍhitvā bahalattamāpannaṃ pidhānaphalakamiva vaccakuṭiyaṃ udarapaṭalassa abbhantareyeva kuṇapagandhaṃ sannirumbhitvā tiṭṭhati. Paricchedato semhabhāgena paricchinnaṃ, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.

204. 痰是在身体内部，量约一钵他(pattha)满的痰。其颜色为白色，像那伽婆罗(nāgabalā)叶汁的颜色。其形状即其所在空间的形状。其方位是从上方生成的。其位置在胃壁上。当吞咽食物饮料等时，它就像水中的浮萍，当有木片或瓦片落上时，它会裂成两半，然后又重新覆盖合拢；同样地，当食物饮料落下时，它也裂成两半，然后又重新覆盖合拢。当它变质时，胃会变得极度可厌，像成熟的脓疮或腐烂的鸡蛋，散发着尸臭；由此升起的气味，使嗳气和口腔也充满如腐尸般的恶臭。此人会遭人呵斥道：“走开，你散发着臭气！”当痰增多变稠时，它就像厕孤邸(vaccakuṭi)的盖板，在胃壁的内部将尸臭封闭。其界限：它由痰自身的部分所限定，这是它的同分界限。其异分界限则与头发相同。

205. Pubboti [Pg.253] pūtilohitavasena pavattapubbaṃ. Taṃ vaṇṇato paṇḍupalāsavaṇṇo. Matasarīre pana pūtibahalācāmavaṇṇo hoti. Saṇṭhānato okāsasaṇṭhāno. Disato dvīsu disāsu hoti. Okāsato pana pubbassa okāso nāma nibaddho natthi, yattha so sannicito tiṭṭheyya, yatra yatra khāṇukaṇṭakapaharaṇaggijālādīhi abhihate sarīrappadese lohitaṃ saṇṭhahitvā paccati, gaṇḍapīḷakādayo vā uppajjanti, tatra tatra tiṭṭhati. Paricchedato pubbabhāgena paricchinno, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.

205. 脓是由腐败的血液所转成的脓。其颜色像枯黄的叶子。但在死尸中，则像腐臭浓稠的米汤色。其形状即其所在空间的形状。其方位是在上下两方。位置上，脓没有固定的处所可让它积聚，无论身体何处被树桩、荆棘、击打、火焰等所伤，血液在那里凝滞化脓，或生起肿疮、疖子等，它就在那里出现。其界限：它由脓自身的部分所限定，这是它的同分界限。其异分界限则与头发相同。

206. Lohitanti dve lohitāni sannicitalohitañca saṃsaraṇalohitañca. Tattha sannicitalohitaṃ vaṇṇato nipakkabahalalākhārasavaṇṇaṃ. Saṃsaraṇalohitaṃ acchalākhārasavaṇṇaṃ. Saṇṭhānato ubhayampi okāsasaṇṭhānaṃ. Disato sannicitalohitaṃ uparimāya disāya jātaṃ. Itaraṃ dvisu disāsu jātaṃ. Okāsato saṃsaraṇalohitaṃ ṭhapetvā kesalomadantanakhānaṃ maṃsavinimuttaṭṭhānañceva thaddhasukkhacammañca dhamanijālānusārena sabbaṃ upādiṇṇasarīraṃ pharitvā ṭhitaṃ. Sannicitalohitaṃ yakanaṭṭhānassa heṭṭhābhāgaṃ pūretvā ekapatthapūramattaṃ hadayavakkapapphāsānaṃ upari thokaṃ thokaṃ paggharantaṃ vakkahadayayakanapapphāse temayamānaṃ ṭhitaṃ. Tasmiṃ hi vakkahadayādīni atemente sattā pipāsitā honti. Paricchedato lohitabhāgena paricchinnaṃ, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.

206. 血（lohita）有两种，即积聚血与循环血。其中，积聚血的颜色像煮熟的浓稠紫胶汁，循环血的颜色像清澈的紫胶汁。就形状而言，两者皆是其所在之处的形状。就方位而言，积聚血生于上方，另一种则生于两个方位。就位置而言，循环血除了毛发、体毛、牙齿、指甲、无肉之处及僵硬干燥的皮肤外，沿着血管网络遍布整个所执持的身体。积聚血充满肝脏下部，约有一钵他（pattha）的量，在心、肾、肺之上微微渗出，浸润着肾、心、肝、肺。诚然，当肾、心等不被此血浸润时，众生就会感到口渴。就界限而言，它由血的部分所限定，此为其同分界限。而异分界限则与毛发相同。

207. Sedoti lomakūpādīhi paggharaṇakaāpodhātu. So vaṇṇato vippasannatilatelavaṇṇo. Saṇṭhānato okāsasaṇṭhāno. Disato dvīsu disāsu jāto. Okāsato sedassokāso nāma nibaddho natthi, yattha so lohitaṃ viya sadā tiṭṭheyya. Yadā pana aggisantāpasūriyasantāpautuvikārādīhi sarīraṃ santapati, tadā udakato abbūḷhamattavisamacchinnabhisamuḷālakumudanāḷakalāpo viya sabbakesalomakūpavivarehi paggharati, tasmā tassa saṇṭhānampi kesalomakūpavivarānaññeva vasena veditabbaṃ. Sedapariggaṇhakena ca yoginā kesalomakūpavivare pūretvā ṭhitavaseneva sedo manasi kātabbo. Paricchedato [Pg.254] sedabhāgena paricchinno, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.

207. 汗（sedo）是从毛孔等处流出的水界。其颜色如极为清澈的芝麻油。就形状而言，是其所在之处的形状。就方位而言，生于两个方位。就位置而言，汗没有固定的处所，不像血那样恒常住于一处。当身体因火热、日热、时节变化等而发热时，汗就从所有头发与体毛的毛孔开口处流出，如同刚从水中拔起、被不规则切断的一束莲藕、莲茎与睡莲茎滴水一般。因此，其形状也应依头发与体毛的毛孔开口而了知。再者，观想汗的瑜伽行者，应作意汗充满头发与体毛的毛孔开口而住立。就界限而言，它由汗的部分所限定，此为其同分界限。而异分界限则与毛发相同。

Medoti thinasineho. So vaṇṇato phālitahaliddivaṇṇo. Saṇṭhānato thūlasarīrassa tāva cammamaṃsantare ṭhapitahaliddivaṇṇadukūlapilotikasaṇṭhāno hoti. Kisasarīrassa jaṅghamaṃsaṃ ūrumaṃsaṃ piṭṭhikaṇṭakanissitaṃ piṭṭhimaṃsaṃ udaravaṭṭimaṃsanti etāni nissāya diguṇatiguṇaṃ katvā ṭhapitahaliddivaṇṇadukūlapilotikasaṇṭhāno. Disato dvīsu disāsu jāto. Okāsato thūlassa sakalasarīraṃ pharitvā kisassa jaṅghamaṃsādīni nissāya ṭhito, yaṃ sinehasaṅkhaṃ gatampi paramajegucchattā neva muddhani telatthāya, na nāsatelādīnamatthāya gaṇhanti. Paricchedato heṭṭhā maṃsena, upari cammena, tiriyaṃ medabhāgena paricchinno, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.

脂肪（medo）是凝脂。其色如切开的姜黄。其状，对肥胖者而言，位于皮肉之间，状如一块置放的姜黄色细布；对瘦削者而言，则依附于小腿肉、大腿肉、附着于脊椎的背肉及腹肉，作成二层或三层，状如一块置放的姜黄色细布。方位上，生于二方。位置上，遍布于肥胖者的全身，依附于瘦削者的小腿肉等处。此物虽算作油脂，但因其极度可厌，人们既不用它涂头，也不作鼻油等用。分界上，下方以肉为界，上方以皮为界，周遭以脂肪自身为界，此为其同分遍处。其异分遍处则与发同。

208. Assūti akkhīhi paggharaṇakaāpodhātu. Taṃ vaṇṇato vippasannatilatelavaṇṇaṃ. Saṇṭhānato okāsasaṇṭhānaṃ. Disato uparimāya disāya jātaṃ. Okāsato akkhikūpakesu ṭhitaṃ. Na cetaṃ pittakosake pittamiva akkhikūpakesu sadā sannicitaṃ tiṭṭhati. Yadā pana sattā somanassajātā mahāhasitaṃ hasanti, domanassajātā rodanti paridevanti, tathārūpaṃ vā visamāhāraṃ āhārenti, yadā ca nesaṃ akkhīni dhūmarajapaṃsukādīhi abhihaññanti. Tadā etehi somanassadomanassavisabhāgāhārautūhi samuṭṭhahitvā akkhikūpake pūretvā tiṭṭhati vā paggharati vā. Assupariggaṇhakena ca yoginā akkhikūpake pūretvā ṭhitavaseneva pariggaṇhitabbaṃ. Paricchedato assubhāgena paricchinnaṃ, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.

208. 泪（assu）是从眼中流出的水大。其色如极清澈的芝麻油。其状，随其所在处而定。方位上，生于上方。位置上，住于眼窝。然此泪非如胆汁在胆囊中，恒常积聚于眼窝。而是当有情因喜悦而大笑，因忧愁而哭泣悲叹，或食用不适宜的食物，或其眼为烟、尘、土等所侵损时，此泪即由喜、忧、不适宜食物与时节而生起，充满眼窝，或住或流。取泪为业处的瑜伽士，应在其充满眼窝而住时取之。分界上，以泪自身为界，此为其同分遍处。其异分遍处则与发同。

209. Vasāti vilīnasineho. Sā vaṇṇato nāḷikeratelavaṇṇā. Ācāme āsittatelavaṇṇātipi vattuṃ vaṭṭati. Saṇṭhānato nhānakāle pasannaudakassa upari paribbhamantasinehabinduvisaṭasaṇṭhānā. Disato dvīsu disāsu jātā. Okāsato yebhuyyena hatthatalahatthapiṭṭhipādatalapādapiṭṭhināsapuṭanalāṭaaṃsakūṭesu ṭhitā. Na cesā etesu okāsesu sadā vilīnāva hutvā tiṭṭhati. Yadā pana aggisantāpasūriyasantāpautuvisabhāgadhātuvisabhāgehi te padesā usmājātā [Pg.255] honti, tadā tattha nhānakāle pasannaudakūpari sinehabinduvisaṭo viya ito cito ca sañcarati. Paricchedato vasābhāgena paricchinnā, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.

209. 脂膏（vasā）是已融化的油脂。其色如椰子油，亦可说如倾入米汤中之油色。其状如沐浴时，清澈水面上漂浮散开的油滴。方位上，其生于二方。位置上，其多位于手掌、手背、足掌、足背、鼻孔、额头与肩峰。然此脂膏非恒融化停留于此等之处。当此等部位因火热、日热、时节不调或界不调而发热时，此脂膏便如沐浴时清澈水面散开的油滴，于此彼处流动。以界限言，其以脂膏之分为界，此为其同分界限。其异分界限则同于发。

210. Kheḷoti antomukhe pheṇamissā āpodhātu. So vaṇṇato seto pheṇavaṇṇo. Saṇṭhānato okāsasaṇṭhāno. Pheṇasaṇṭhānotipi vattuṃ vaṭṭati. Disato uparimāya disāya jāto. Okāsato ubhohi kapolapassehi oruyha jivhāya ṭhito. Na cesa ettha sadā sannicito hutvā tiṭṭhati. Yadā pana sattā tathārūpamāhāraṃ passanti vā saranti vā, uṇhatittakaṭukaloṇambilānaṃ vā kiñci mukhe ṭhapenti, yadā vā nesaṃ hadayaṃ āgilāyati, kismiñci deva vā jigucchā uppajjati, tadā kheḷo uppajjitvā ubhohi kapolapassehi oruyha jivhāya saṇṭhāti. Aggajivhāya cesa tanuko hoti, mūlajivhāya bahalo, mukhe pakkhittañca puthukaṃ vā taṇḍulaṃ vā aññaṃ vā kiñci khādanīyaṃ nadīpuline khatakūpakasalilaṃ viya parikkhayaṃ agacchantova temetuṃ samattho hoti. Paricchedato kheḷabhāgena paricchinno, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisova.

210. 唾液（kheḷa）是口内与泡沫相混的水界。其色白，如泡沫之色。其状如其所在之处之状，亦可说如泡沫之状。方位上，其生于上方。位置上，其从两颊流下，住于舌上。其非恒时积聚于彼处。然当有情看见或忆念如是食物，或将热、苦、辛、咸、酸等物置于口中，或心生不适，或于任何事生起厌恶时，唾液即生起，从两颊流下而住于舌上。其于舌尖则稀，于舌根则稠。置于口中的扁米、米粒或任何其他嚼食，其皆能润湿，犹如河边沙洲所掘小井之水，无有穷尽。以界限言，其以唾液之分为界，此为其同分界限。其异分界限则同于发。

211. Siṅghāṇikāti matthaluṅgato paggharaṇakaasuci. Sā vaṇṇato taruṇatālaṭṭhimiñjavaṇṇā. Saṇṭhānato okāsasaṇṭhānā. Disato uparimāya disāya jātā. Okāsato nāsāpuṭe pūretvā ṭhitā. Na cesā ettha sadā sannicitā hutvā tiṭṭhati, atha kho yathā nāma puriso paduminipatte dadhiṃ bandhitvā heṭṭhā kaṇṭakena vijjheyya, athānena chiddena dadhimuttaṃ gaḷitvā bahi pateyya, evameva yadā sattā rodanti, visabhāgāhārautuvasena vā sañjātadhātukhobhā honti, tadā anto sīsato pūtisemhabhāvamāpannaṃ matthaluṅgaṃ gaḷitvā tālumatthakavivarena otaritvā nāsāpuṭe pūretvā tiṭṭhati vā paggharati vā. Siṅghāṇikā pariggaṇhakena ca yoginā nāsāpuṭe pūretvā ṭhitavaseneva pariggaṇhitabbā. Paricchedato siṅghāṇikābhāgena paricchinnā, ayamassā sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisova.

211. 鼻涕（siṅghāṇikā）是从脑髓流出的不净之物。它的颜色像嫩棕榈核的髓。它的形状是其所在空间的形状。方位上，它产生于上方。位置上，它充满鼻孔。但它并非总是积聚在那里，而是像有人将凝乳包在莲叶里，从下方用刺戳穿，于是乳清就从孔中滴漏到外面一样；同样地，当有情众生哭泣，或因不适宜的食物与季节而导致四大扰动时，头部之内已变成腐败黏痰的脑髓就会滴下，通过上颚顶的开孔降入鼻孔，充满其中或流淌出来。辨知鼻涕的禅修者，应仅就其充满鼻孔的状态而辨知。就界限而言，它以鼻涕的部分为界，这是它的同类界限。而其不同类界限则与头发的相似。

212. Lasikāti [Pg.256] sarīrasandhīnaṃ abbhantare picchilakuṇapaṃ. Sā vaṇṇato kaṇikāraniyyāsavaṇṇā. Saṇṭhānato okāsasaṇṭhānā. Disato dvīsu disāsu jātā. Okāsato aṭṭhisandhīnaṃ abbhañjanakiccaṃ sādhayamānā asītisatasandhīnaṃ abbhantare ṭhitā. Yassa cesā mandā hoti, tassa uṭṭhahantassa nisīdantassa abhikkamantassa paṭikkamantassa samiñjantassa pasārentassa aṭṭhikāni kaṭakaṭāyanti, accharāsaddaṃ karonto viya sañcarati. Ekayojanadviyojanamattaṃ addhānaṃ gatassa vāyodhātu kuppati, gattāni dukkhanti. Yassa pana bahukā honti, tassa uṭṭhānanisajjādīsu na aṭṭhīni kaṭakaṭāyanti, dīghampi addhānaṃ gatassa na vāyodhātu kuppati, na gattāni dukkhanti. Paricchedato lasikābhāgena paricchinnā, ayamassā sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisova.

212. 所谓滑液（lasikā），是身体诸关节内部的黏滑秽物。其色，如迦尼迦罗树（kaṇikāra）之脂；其形，即其所在处之形；其方位，生于二方；其处所，住于一百八十关节内部，成办润滑骨节之作用。若此滑液少者，于起、坐、前行、后退、屈、伸时，其骨节便嘎嘎作响，行动时犹如弹指。行一二由旬（yojana）后，其风界即被扰动，肢体疼痛。若滑液多者，于起坐等时，骨节则不嘎嘎作响，纵长途跋涉，风界亦不被扰动，肢体亦不疼痛。就分限而言，其以滑液自身为限，此为其同分限。其不同分限，则同于发。

213. Muttanti muttarasaṃ. Taṃ vaṇṇato māsakhārodakavaṇṇaṃ. Saṇṭhānato adhomukhaṭṭhapitaudakakumbhaabbhantaragataudakasaṇṭhānaṃ. Disato heṭṭhimāya disāya jātaṃ. Okāsato vatthissa abbhantare ṭhitaṃ. Vatthi nāma vatthi puṭo vuccati. Yattha seyyathāpi candanikāya pakkhitte amukhe ravaṇaghaṭe candanikāraso pavisati, na cassa pavisanamaggo paññāyati, evameva sarīrato muttaṃ pavisati, na cassa pavisanamaggo paññāyati, nikkhamanamaggo pana pākaṭo hoti. Yamhi ca muttassa bharite passāvaṃ karomāti sattānaṃ āyūhanaṃ hoti. Paricchedato vatthiabbhantarena ceva muttabhāgena ca paricchinnaṃ, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisova.

213. 所谓尿（mutta），即是尿液。其色，如摩沙迦（māsa）豆灰水之色；其形，如倒置水罐内部之水形；其方位，生于下方；其处所，住于膀胱（vatthi）内部。所谓膀胱，即是尿囊（vatthipuṭa）。譬如，将无口之多孔罐（ravaṇaghaṭa）置于污水池（candanikā）中，池水渗入罐内，然其进入之路径不可见；同理，尿从身体进入膀胱，其进入之路径亦不可见，然其排出之路径则甚明显。当膀胱充满尿液时，众生便生起“我等将排尿”之意欲。就分限而言，其由膀胱内部及尿液自身所限定，此为其同分限。其不同分限，则同于发。

214. Evañhi kesādike koṭṭhāse vaṇṇasaṇṭhānadisokāsaparicchedavasena vavatthapetvā anupubbato nātisīghatotiādinā nayena vaṇṇasaṇṭhānagandhāsayokāsavasena pañcadhā paṭikkūlā paṭikkūlāti manasikaroto paṇṇattisamatikkamāvasāne seyyathāpi cakkhumato purisassa dvattiṃsavaṇṇānaṃ kusumānaṃ ekasuttakaganthitaṃ mālaṃ olokentassa sabbapupphāni apubbāpariyamiva pākaṭāni honti, evameva atthi imasmiṃ kāye kesāti imaṃ kāyaṃ olokentassa sabbe te dhammā [Pg.257] apubbāpariyāva pākaṭā honti. Tena vuttaṃ manasikārakosallakathāyaṃ ‘‘ādikammikassa hi kesāti manasikaroto manasikāro gantvā muttanti imaṃ pariyosānakoṭṭhāsameva āhacca tiṭṭhatī’’ti.

214. 诚然，如是于发等诸分，依颜色、形状、方位、处所、界限确定之后，继而依“次第、不过快”等方法，从颜色、形状、气味、来源、处所五个方面，作意“厌恶，厌恶”。当超越概念的终点时，犹如具眼之人观看用一根线串起的三十二色花环，所有花朵都如非前非后地同时显现；同样地，当他观看此身并作意“于此身中有发”时，所有那些法也都如非前非后地同时显现。是故，在关于作意善巧(manasikārakosalla)的论述中说：“诚然，对于初学者，当他作意‘发’时，其作意会一直进行，直到触及最后的部分‘尿’时才停止。”

Sace pana bahiddhāpi manasikāraṃ upasaṃharati, athassa evaṃ sabbakoṭṭhāsesu pākaṭībhūtesu āhiṇḍantā manussatiracchānādayo sattākāraṃ vijahitvā koṭṭhāsarāsivaseneva upaṭṭhahanti, tehi ca ajjhohariyamānaṃ pānabhojanādi koṭṭhāsarāsimhi pakkhipamānamiva upaṭṭhāti.

再者，如果他也将作意引向外部，那么对他而言，当所有部分都如此显现时，那些来往的人、畜生等，便会舍弃其众生之相，而只显现为一堆（身体）部分。他们所吞咽的饮料、食物等，也显现为如同被投入那堆部分之中。

Athassa anupubbamuñcanādivasena paṭikkūlā paṭikkūlāti punappunaṃ manasikaroto anukkamena appanā uppajjati. Tattha kesādīnaṃ vaṇṇasaṇṭhānadisokāsaparicchedavasena upaṭṭhānaṃ uggahanimittaṃ. Sabbākārato paṭikkūlavasena upaṭṭhānaṃ paṭibhāganimittaṃ. Taṃ āsevato bhāvayato vuttanayena asubhakammaṭṭhānesu viya paṭhamajjhānavaseneva appanā uppajjati.

然后，对他而言，通过次第舍弃等方式，再三作意“厌恶，厌恶”，安止定便会依次生起。于此，发等诸分依颜色、形状、方位、处所、界限而显现，是为取相(uggahanimitta)。从所有方面显现为厌恶，是为似相(paṭibhāganimitta)。对此修习、培育者，如前述的不净业处一般，仅通过初禅之力，安止定即会生起。

Sā yassa ekova koṭṭhāso pākaṭo hoti, ekasmiṃ vā koṭṭhāse appanaṃ patvā puna aññasmiṃ yogaṃ na karoti, tassa ekāva uppajjati. Yassa pana aneke koṭṭhāsā pākaṭā honti, ekasmiṃ vā jhānaṃ patvā puna aññasmiṃpi yogaṃ karoti, tassa mallakattherassa viya koṭṭhāsagaṇanāya paṭhamajjhānāni nibbattanti.

于某人，若仅有一分显现，或于一分证得安止后，不再于他分修行，则彼仅生起一安止。然而，于某人，若有多分显现，或于一分证得禅那后，复于他分修行，则彼即如末罗迦（Mallaka）长老，依（身）分数而生起（相应数量的）初禅。

So kirāyasmā dīghabhāṇakaabhayattheraṃ hatthe gahetvā ‘‘āvuso abhaya, imaṃ tāva pañhaṃ uggaṇhāhī’’ti vatvā āha – ‘‘mallakatthero dvattiṃsakoṭṭhāsesu dvattiṃsāya paṭhamajjhānānaṃ lābhī. Sace rattiṃ ekaṃ, divā ekaṃ samāpajjati, atirekaddhamāsena puna sampajjati, sace pana devasikaṃ ekaṃ samāpajjati, atirekamāsena puna sampajjatī’’ti.

据说，那位具寿（末罗迦长老）执长部诵者（dīghabhāṇaka）无畏（Abhaya）长老之手，说道：“贤友无畏，汝且学习此问题。”复言：“末罗迦长老于三十二（身）分中，是三十二初禅的获得者。若彼夜入一禅，日入一禅，则过半月方得完成；若每日入一禅，则过一月方得完成。”

Evaṃ paṭhamajjhānavasena ijjhamānampi cetaṃ kammaṭṭhānaṃ vaṇṇasaṇṭhānādīsu satibalena ijjhanato kāyagatāsatīti vuccati.

如是，此业处虽依初禅力而成就，然因其依念力于色、形等而成，故名为身至念（kāyagatāsati）。

Imañca kāyagatāsatimanuyutto bhikkhu aratiratisaho hoti, na ca naṃ arati sahati, uppannaṃ aratiṃ abhibhuyya abhibhuyya viharati. Bhayabheravasaho hoti, na ca naṃ bhayabheravaṃ sahati, uppannaṃ bhayabheravaṃ abhibhuyya abhibhuyya viharati. Khamo hoti sītassa uṇhassa [Pg.258] …pe… pāṇaharānaṃ adhivāsakajātiko hoti (ma. ni. 3.159). Kesādīnaṃ vaṇṇabhedaṃ nissāya catunnaṃ jhānānaṃ lābhī hoti. Cha abhiññā paṭivijjhati (ma. ni. 3.159).

复次，勤修此身至念的比丘，能忍受不乐与乐，且不为不乐所征服，恒常克服已生之不乐而住。彼能忍受恐惧与怖畏，且不为恐惧与怖畏所征服，恒常克服已生之恐惧与怖畏而住。能忍受寒、热……乃至……有忍受夺命（之苦）受的特质。依于发等颜色之差别，得四禅，证六神通。

Tasmā have appamatto, anuyuñjetha paṇḍito;

Evaṃ anekānisaṃsaṃ, imaṃ kāyagatāsatinti.

是故，智者应不放逸，真实勤修此具有众多功德之身至念。

Idaṃ kāyagatāsatiyaṃ vitthārakathāmukhaṃ.

此为身至念广说之开端。

Ānāpānassatikathā

入出息念论

215. Idāni yaṃ taṃ bhagavatā ‘‘ayampi kho, bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro, uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasametī’’ti evaṃ pasaṃsitvā –

215. 现在，世尊如此称赞：“诸比丘，此入出息念定，若修习、多修习，是寂静、殊胜、甘美、安乐的住处，亦能即时令已生起的恶不善法消失、平息。”之后——

‘‘Kathaṃ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṃ bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro, uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā, so satova assasati sato passasati. Dīghaṃ vā assasanto dīghaṃ assasāmīti pajānāti. Dīghaṃ vā passasanto…pe… rassaṃ vā assasanto…pe… rassaṃ vā passasanto rassaṃ passasāmīti pajānāti. Sabbakāyapaṭisaṃvedī assasissāmīti sikkhati. Sabbakāyapaṭisaṃvedī passasissāmīti sikkhati. Passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati. Passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati. Pītipaṭisaṃvedī… sukhapaṭisaṃvedī… cittasaṅkhārapaṭisaṃvedī… passambhayaṃ cittasaṅkhāraṃ… cittapaṭisaṃvedī… abhippamodayaṃ cittaṃ… samādahaṃ cittaṃ… vimocayaṃ cittaṃ [Pg.259] … aniccānupassī… virāgānupassī… nirodhānupassī. Paṭinissaggānupassī assasissāmīti sikkhati. Paṭinissaggānupassī passasissāmīti sikkhatī’’ti –

“诸比丘，入出息念定如何修习、如何多修习，才是寂静、殊胜、甘美、安乐的住处，亦能即时令已生起的恶不善法消失、平息？于此，诸比丘，比丘或往阿兰若，或往树下，或往空屋，结跏趺坐，端身正坐，于面前建立念，他正念地入息，正念地出息。入息长时，他了知‘我入息长’；出息长时，他了知‘我出息长’；入息短时，他了知‘我入息短’；出息短时，他了知‘我出息短’。他学习‘我将觉知全身而入息’；他学习‘我将觉知全身而出息’。他学习‘我将平静身行而入息’；他学习‘我将平静身行而出息’。他学习‘我将觉知喜而入息’；他学习‘我将觉知喜而出息’。他学习‘我将觉知乐而入息’；他学习‘我将觉知乐而出息’。他学习‘我将觉知心行而入息’；他学习‘我将觉知心行而出息’。他学习‘我将平静心行而入息’；他学习‘我将平静心行而出息’。他学习‘我将觉知心而入息’；他学习‘我将觉知心而出息’。他学习‘我将令心喜悦而入息’；他学习‘我将令心喜悦而出息’。他学习‘我将令心专注而入息’；他学习‘我将令心专注而出息’。他学习‘我将令心解脱而入息’；他学习‘我将令心解脱而出息’。他学习‘我将随观无常而入息’；他学习‘我将随观无常而出息’。他学习‘我将随观离贪而入息’；他学习‘我将随观离贪而出息’。他学习‘我将随观灭尽而入息’；他学习‘我将随观灭尽而出息’。他学习‘我将随观舍弃而入息’；他学习‘我将随观舍弃而出息’。”

Evaṃ soḷasavatthukaṃ ānāpānassatikammaṭṭhānaṃ niddiṭṭhaṃ. Tassa bhāvanānayo anuppatto. So pana yasmā pāḷivaṇṇanānusāreneva vuccamāno sabbākāraparipūro hoti. Tasmā ayamettha pāḷivaṇṇanāpubbaṅgamo niddeso.

如是，十六事入出息念业处已阐明。接下来是其修习的方法。然而，因为它只有依照巴利释义（pāḷivaṇṇanā）来解说，才能在各方面都圆满，因此，此处的解释是以巴利释义为前导。

216. Kathaṃ bhāvito ca, bhikkhave, ānāpānassati samādhīti ettha tāva kathanti ānāpānassatisamādhibhāvanaṃ nānappakārato vitthāretukamyatāpucchā. Bhāvito ca bhikkhave ānāpānassatisamādhīti nānappakārato vitthāretukamyatāya puṭṭhadhammanidassanaṃ. Kathaṃ bahulīkato…pe… vūpasametīti etthāpi eseva nayo. Tattha bhāvitoti uppādito vaḍḍhito vā. Ānāpānassatisamādhīti ānāpānapariggāhikāya satiyā saddhiṃ sampayutto samādhi. Ānāpānassatiyaṃ vā samādhi ānāpānassatisamādhi. Bahulīkatoti punappunaṃ kato. Santoceva paṇīto cāti santo ceva paṇīto ceva. Ubhayattha eva saddena niyamo veditabbo. Kiṃ vuttaṃ hoti? Ayañhi yathā asubhakammaṭṭhānaṃ kevalaṃ paṭivedhavasena santañca paṇītañca, oḷārikārammaṇattā pana paṭikkūlārammaṇattā ca ārammaṇavasena neva santaṃ na paṇītaṃ, na evaṃ kenaci pariyāyena asanto vā apaṇīto vā, atha kho ārammaṇasantatāyapi santo vūpasanto nibbuto, paṭivedhasaṅkhātaaṅgasantatāyapi. Ārammaṇapaṇītatāyapi paṇīto atittikaro, aṅgapaṇītatāyapīti. Tena vuttaṃ ‘‘santo ceva paṇīto cā’’ti.

216. “诸比丘，入出息念定如何修习？”于此，“如何”是为了想以各种方式详细解说入出息念定之修习而提出的问题。“诸比丘，入出息念定已修习”则是为了想以各种方式详细解说，而对所问之法作出的说明。“如何多修习……乃至……平息”于此亦是此理。其中，“已修习”（bhāvito）意为已生起或已增长。“入出息念定”（ānāpānassatisamādhi）即与把握入出息之念相应的定，或依于入出息念而有之定。“多修习”（bahulīkato）意为反复作。“既寂静又殊胜”（santo ceva paṇīto ca）即是既寂静又殊胜。于此二者，当知是由‘eva’（唯）一词所限定。此谓何义？譬如不净业处（asubhakammaṭṭhāna），仅从通达（paṭivedha）的角度而言，是寂静且殊胜的；但因其所缘粗劣，且为可厌之所缘，故从所缘的角度而言，既非寂静亦非殊胜。此入出息念定则不然，它在任何方面都不是不寂静或不殊胜的。反之，从所缘寂静的角度而言，它是寂静、特别寂静、寂灭的；从名为‘通达’的诸（禅）支寂静的角度而言也是如此。从所缘殊胜的角度而言，它是殊胜且令人满足无厌的；从诸（禅）支殊胜的角度而言也是如此。是故说“既寂静又殊胜”。

Asecanako ca sukho ca vihāroti ettha pana nāssa secananti asecanako, anāsittako abbokiṇṇo pāṭiyekko āveṇiko. Natthi ettha parikammena vā upacārena vā santatā. Ādisamannāhārato pabhuti attano sabhāveneva santo ca paṇīto cāti attho. Keci pana asecanakoti anāsittako ojavanto sabhāveneva [Pg.260] madhuroti vadanti. Evaṃ ayaṃ asecanako ca, appitappitakkhaṇe kāyikacetasikasukhapaṭilābhāya saṃvattanato sukho ca vihāroti veditabbo. Uppannuppanneti avikkhambhite avikkhambhite. Pāpaketi lāmake. Akusale dhammeti akosallasambhūte dhamme. Ṭhānaso antaradhāpetīti khaṇeneva antaradhāpeti vikkhambheti. Vūpasametīti suṭṭhu upasameti. Nibbedhabhāgiyattā vā anupubbena ariyamaggavuddhippatto samucchindati, paṭippassambhetīti vuttaṃ hoti.

于“无需浇灌且安乐的住处”(asecanako ca sukho ca vihāro)中，“无需浇灌的”(asecanako)意为无需浇灌、不掺杂、个别、独特。于此，并无通过预备(parikamma)或近行(upacāra)而有的寂静。其义为：从最初的作意开始，它以其自性即是寂静且殊胜的。另有些[导师]说：“无需浇灌的”意为无需浇灌、有滋养、自性甘美。如是，当知此[法门]之所以是“无需浇灌的”，且因其在每一次安止的刹那，能引生身心之乐而成为“安乐的住处”。“每一个生起的”(uppannuppanne)意为每一个未被镇伏的。“恶的”(pāpake)意为低劣的。“不善法”(akusale dhamme)意为由不善巧所生的法。“就地令其消失”(ṭhānaso antaradhāpeti)意为瞬间令其消失、镇伏。“使之平息”(vūpasameti)意为善加平息。或者，因为此法门属于抉择分(nibbedhabhāgiya)，[行者]循序达到圣道的增长，从而根除、并使之寂止，是故如是说。

Ayaṃ panettha saṅkhepattho. Bhikkhave, kena pakārena kenākārena kena vidhinā bhāvito ānāpānassatisamādhi kena pakārena bahulīkato santo ceva…pe… vūpasametīti.

此为此处之简要义：诸比丘，入出息念定以何种方式、何种行相、何种方法修习，以何种方式多修习，能是寂静……乃至……平息？

217. Idāni tamatthaṃ vitthārento ‘‘idha, bhikkhave’’tiādimāha. Tattha idha bhikkhave bhikkhūti bhikkhave, imasmiṃ sāsane bhikkhu. Ayañhi ettha idhasaddo sabbappakāraānāpānassatisamādhinibbattakassa puggalassa sannissayabhūtasāsanaparidīpano aññasāsanassa tathābhāvapaṭisedhano ca. Vuttañhetaṃ – idheva, bhikkhave, samaṇo…pe… suññā parappavādā samaṇebhi aññehī’’ti (ma. ni. 1.139). Tena vuttaṃ ‘‘imasmiṃ sāsane bhikkhū’’ti.

217. 现在为了详细解释其义，而说“诸比丘，于此”等语。其中“诸比丘，于此有比丘”意为：诸比丘，于此教法中有比丘。此处的“于此”(idha)一词，是为了阐明能成办一切种类入出息念(ānāpānassati)定之个人(puggala)所依止的教法，同时也否定了其他教法具有同样的能力。正如经中所说：“诸比丘，唯有于此有沙门……其他外道的言论皆空无沙门。”(M. I, 139)因此说“于此教法中有比丘”。

Araññagato vā…pe… suññāgāragato vāti idamassa ānāpānassatisamādhibhāvanānurūpasenāsanapariggahaparidīpanaṃ. 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…pe… suññāgāraṃ vā pavesetvā tattha assāsapassāsathambhe satiyottena bandhitabbaṃ. Evamassa taṃ cittaṃ ito cito ca vipphanditvāpi pubbe āciṇṇārammaṇaṃ alabhamānaṃ satiyottaṃ chinditvā palāyituṃ [Pg.261] asakkontaṃ tamevārammaṇaṃ upacārappanāvasena upanisīdati ceva upanipajjati ca. Tenāhu porāṇā –

“‘或往阿兰若……或往空屋’，此句是为他阐明如何选取适合修习入出息念定的住所。因为这位比丘的心长久以来驰散于色等所缘，不愿登上入出息念定的所缘，犹如一辆套着狡诈之牛的马车，只会偏离正道而行。譬如，一位牧人想要调伏一头因尽饮其狡诈母牛之乳而长大的狡诈之犊，他会把它从母牛身边带走，在一旁立下一根大柱，用绳索将它绑在那里；于是那头小犊虽然来回挣扎，但无法逃脱，最终只好靠近那根柱子坐下或躺下。同样地，这位比丘想要调伏那颗因长久以来饮啜色等所缘之味而长养的败坏之心，也应将它从色等所缘中移开，带入阿兰若……或空屋，以念之绳将它绑在入出息之柱上。如此，他的心即使到处挣扎，但由于得不到先前所熟习的所缘，又无法挣断念绳而逃离，便会通过近行定与安止定而依止该所缘安坐、安卧。是故古人说——”

‘‘Yathā thambhe nibandheyya, vacchaṃ damaṃ naro idha;

Bandheyyevaṃ sakaṃ cittaṃ, satiyārammaṇe daḷha’’nti. (pārā. aṭṭha. 2.165;

dī. ni. aṭṭha. 3.374;

ma. ni. aṭṭha. 1.107);

“犹如人调伏牛犊，将其系于柱上；于此教法中亦然，当以念将自心，牢固系于所缘上。”

Evamassetaṃ senāsanaṃ bhāvanānurūpaṃ hoti. Tena vuttaṃ ‘‘idamassa ānāpānassatisamādhibhāvanānurūpasenāsanapariggahaparidīpana’’nti.

如此，这住所便适合于他修行。因此说：“此句是为他阐明如何选取适合修习入出息念定的住所。”

Atha vā yasmā idaṃ kammaṭṭhānappabhede muddhabhūtaṃ sabbaññubuddhapaccekabuddhabuddhasāvakānaṃ visesādhigamadiṭṭhadhammasukhavihārapadaṭṭhānaṃ ānāpānassatikammaṭṭhānaṃ itthipurisahatthiassādisaddasamākulaṃ gāmantaṃ apariccajitvā na sukaraṃ bhāvetuṃ, saddakaṇṭakattā jhānassa. Agāmake pana araññe sukaraṃ yogāvacarena idaṃ kammaṭṭhānaṃ pariggahetvā ānāpānacatutthajjhānaṃ nibbattetvā tadeva pādakaṃ katvā saṅkhāre sammasitvā aggaphalaṃ arahattaṃ sampāpuṇituṃ. Tasmāssa anurūpasenāsanaṃ dassento bhagavā ‘‘araññagato vā’’tiādimāha.

或者，由于此入出息念业处在诸业处中位居顶首，是一切知佛、独觉佛及佛声闻证得特胜与现法乐住的近因，若不舍离充满男女、象马等声而嘈杂的村边，则难以修习，因为声音是禅那的荆棘。反之，在无村的阿兰若，瑜伽行者则易于执取此业处，生起入出息第四禅后，以此为基础审观诸行，而证得最高的果，即阿拉汉果。是故，世尊为指示其适合的住处，而说“或往阿兰若”等（语）。

Vatthuvijjācariyo viya hi bhagavā, so yathā vatthuvijjācariyo nagarabhūmiṃ passitvā suṭṭhu upaparikkhitvā ‘‘ettha nagaraṃ māpethā’’ti upadisati, sotthinā ca nagare niṭṭhite rājakulato mahāsakkāraṃ labhati, evameva yogāvacarassa anurūpasenāsanaṃ upaparikkhitvā ‘‘ettha kammaṭṭhānaṃ anuyuñjitabba’’nti upadisati, tato tattha kammaṭṭhānaṃ anuyuttena yoginā kamena arahatte patte ‘‘sammāsambuddho vata so bhagavā’’ti mahantaṃ sakkāraṃ labhati.

诚然，世尊犹如一位地相师。犹如地相师见到一块可建城之地，善加考察后指示道：“你们当在此处建城。”待城市顺利竣工后，他便从王室获得极大的恭敬。同样地，世尊为瑜伽行者考察了适合的住处后指导道：“当于此处勤修业处。”其后，当那位勤修业处的瑜伽行者次第证得阿拉汉果时，世尊便获得“彼世尊实是正自觉者！”如是的大恭敬。

Ayaṃ pana bhikkhu dīpisadisoti vuccati. Yathā hi mahādīpirājā araññe tiṇagahanaṃ vā vanagahanaṃ vā pabbatagahanaṃ vā nissāya nilīyitvā vanamahiṃsagokaṇṇasūkarādayo mige gaṇhāti, evameva ayaṃ araññādīsu kammaṭṭhānaṃ anuyuñjanto bhikkhu yathākkamena sotāpattisakadāgāmianāgāmiarahattamagge ceva ariyaphalañca gaṇhatīti veditabbo. Tenāhu porāṇā –

复次，此比丘被称为如豹者。犹如大豹王在森林中，依止草丛、树丛或山丛而潜伏，捕获野水牛、牛耳鹿（gokaṇṇa）、野猪等野兽；同样地，当知此在森林等处勤修业处的比丘，也次第地证取入流道、一来道、不还道、阿拉汉道以及相应的圣果。是故古人说——

‘‘Yathāpi [Pg.262] dīpiko nāma, nilīyitvā gaṇhatī mige;

Tathevāyaṃ buddhaputto, yuttayogo vipassako;

Araññaṃ pavisitvāna, gaṇhāti phalamuttama’’nti. (pārā. aṭṭha. 2.165;

dī. ni. aṭṭha. 2.374;

ma. ni. aṭṭha. 1.107);

“犹如豹潜伏，捕捉于野兽；如是此佛子，具勤内观者，既入森林中，获得无上果。”

Tenassa parakkamajavayoggabhūmiṃ araññasenāsanaṃ dassento bhagavā ‘‘araññagato vā’’tiādimāha.

是故，世尊为他开示作为策励精进之地的阿兰若住处，而说：“或已入林……”等语。

218. Tattha araññagatoti ‘‘araññanti nikkhamitvā bahi indakhīlā sabbametaṃ arañña’’nti (vibha. 529) ca, ‘‘āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchima’’nti (pārā. 654) ca evaṃ vuttalakkhaṇesu araññesu yaṃkiñci pavivekasukhaṃ araññaṃ gato. Rukkhamūlagatoti rukkhasamīpaṃ gato. Suññāgāragatoti suññaṃ vivittokāsaṃ gato. Ettha ca ṭhapetvā araññañca rukkhamūlañca avasesasattavidhasenāsanagatopi suññāgāragatoti vattuṃ vaṭṭati.

218. 于此中，“已入林者”(araññagato)，即是于“所谓森林(arañña)，即是出城门，在界桩(indakhīla)之外的一切处”（vibha. 529）及“所谓林野住处(āraññakaṃ senāsanaṃ)，最后亦须（离村）五百弓”（pārā. 654）等如是所说特征的诸森林中，已去到任何能得远离之乐的森林。“已到树下者”(rukkhamūlagato)，即是已去到树的近旁。“已到空屋者”(suññāgāragato)，即是已去到空旷、僻静之处。于此，除去森林与树下，已去到其余七种住处者，亦可称为“已到空屋者”。

Evamassa ututtayānukūlaṃ dhātucariyānukūlañca ānāpānassatibhāvanānurūpaṃ senāsanaṃ upadisitvā alīnānuddhaccapakkhikaṃ santaṃ iriyāpathaṃ upadisanto nisīdatīti āha. Athassa nisajjāya daḷhabhāvaṃ assāsapassāsānaṃ pavattanasukhataṃ ārammaṇapariggahūpāyañca dassento pallaṅkaṃ ābhujitvātiādimāha. Tattha pallaṅkanti samantato ūrubaddhāsanaṃ. Ābhujitvāti bandhitvā. Ujuṃ kāyaṃ paṇidhāyāti uparimasarīraṃ ujukaṃ ṭhapetvā. Aṭṭhārasapiṭṭhikaṇṭake koṭiyā koṭiṃ paṭipādetvā. Evañhi nisīdantassa cammamaṃsanhārūni na paṇamanti. Athassa yā tesaṃ paṇamanappaccayā khaṇe khaṇe vedanā uppajjeyyuṃ, tā na uppajjanti. Tāsu anuppajjamānāsu cittaṃ ekaggaṃ hoti, kammaṭṭhānaṃ na paripatati, vuddhiṃ phātiṃ upagacchati. Parimukhaṃ satiṃ upaṭṭhapetvāti kammaṭṭhānābhimukhaṃ satiṃ ṭhapayitvā. Atha vā parīti pariggahaṭṭho. Mukhanti niyyānaṭṭho. Satīti upaṭṭhānaṭṭho. Tena vuccati ‘‘parimukhaṃ sati’’nti evaṃ paṭisambhidāyaṃ (paṭi. ma. 1.164) vuttanayenapettha attho daṭṭhabbo. Tatrāyaṃ saṅkhepo, pariggahitaniyyānaṃ satiṃ katvāti.

如此为他指示了适合三种时节、适合（不同）界与行的、且适合修习入出息念的住所后，在教导不萎靡、不掉举的寂静威仪时，说“他坐下”。接着，为了显示坐姿的稳固、出入息的顺畅以及把握所缘的方法，而说“结跏趺坐”(pallaṅkaṃ ābhujitvā)等。于此，“结跏趺坐”(pallaṅka)是指双腿盘起的坐姿。“盘起”(ābhujitvā)即是缚住。“正直其身”(ujuṃ kāyaṃ paṇidhāya)是指保持上半身挺直，十八节脊椎骨节节相连。这样坐时，皮肤、肌肉和筋腱就不会弯曲。因此，那些因弯曲而刹那刹那生起的感受就不会生起。当这些感受不生起时，心便能专一，业处(kammaṭṭhāna)就不会退失，并且会增长、广大。“将念置于面前”(parimukhaṃ satiṃ upaṭṭhapetvā)是指将念安立于朝向业处。或者，“pari”是把握义，“mukha”（面）是出离义，“sati”（念）是现起义。因此说“parimukhaṃ satiṃ”——于此，应按照《无碍解道》(Paṭisambhidāmagga)中所说的方法来理解其义。此处的概要是：即建立把握出离之念。

219. So [Pg.263] satova assasati sato passasatīti so bhikkhu evaṃ nisīditvā evañca satiṃ upaṭṭhapetvā taṃ satiṃ avijahanto sato eva assasati sato passasati, satokārī hotīti vuttaṃ hoti. Idāni yehākārehi satokārī hoti, te dassetuṃ dīghaṃ vā assasantotiādimāha. Vuttañhetaṃ paṭisambhidāyaṃ ‘‘so satova assasati sato passasatī’’ti etasseva vibhaṅge –

219. “他有念地入息，有念地出息”：即是说，该比丘如此坐下，如此安立念后，不舍弃彼念，而有念地入息，有念地出息，他是有念而行者。现在，为了显示他以何种方式成为有念而行者，而说“或长入息时”等。在《无碍解道》(Paṭisambhidāmagga)中，对此句“他有念地入息，有念地出息”的分别(vibhaṅga)中，也说到：

‘‘Bāttiṃsāya ākārehi sato kārī hoti. Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sato kārī hoti. Dīghaṃ passāsavasena…pe… paṭinissaggānupassī assāsavasena. Paṭinissaggānupassī passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sato kārī hotī’’ti (paṭi. ma. 1.165).

“以三十二种行相，有念而行。了知长入息时心的一境性与不散乱者，念便现前。依此念与此智，他有念而行。了知长出息时……（乃至）……随观舍离入息时；随观舍离出息而了知心的一境性与不散乱者，念便现前。依此念与此智，他有念而行。”（《无碍解道》1.165）

Tattha dīghaṃ vā assasantoti dīghaṃ vā assāsaṃ pavattayanto. Assāsoti bahi nikkhamanavāto. Passāsoti anto pavisanavātoti vinayaṭṭhakathāyaṃ vuttaṃ. Suttantaṭṭhakathāsu pana uppaṭipāṭiyā āgataṃ. Tattha sabbesampi gabbhaseyyakānaṃ mātukucchito nikkhamanakāle paṭhamaṃ abbhantaravāto bahi nikkhamati. Pacchā bāhiravāto sukhumarajaṃ gahetvā abbhantaraṃ pavisanto tāluṃ āhacca nibbāyati. Evaṃ tāva assāsapassāsā veditabbā.

于此，“或长入息时”，是指持续着长的入息。“入息”（assāsa）是向外出的风，“出息”（passāsa）是向内入的风——这是《律藏义注》中所说。但在诸《经藏义注》中，则顺序相反。于此，所有胎生者在出母胎时，首先是内部的风向外出；之后，外部的风夹带着微尘进入内部，撞击上颚后平息。入出息应先这样了知。

Yā pana tesaṃ dīgharassatā, sā addhānavasena veditabbā. Yathā hi okāsaddhānaṃ pharitvā ṭhitaṃ udakaṃ vā vālikā vā ‘‘dīghamudakaṃ dīghā vālikā, rassamudakaṃ rassā vālikā’’ti vuccati, evaṃ cuṇṇavicuṇṇāpi assāsapassāsā hatthisarīre ca ahisarīre ca tesaṃ attabhāvasaṅkhātaṃ dīghaṃ addhānaṃ saṇikaṃ pūretvā saṇikameva nikkhamanti. Tasmā dīghāti vuccanti. Sunakhasasādīnaṃ attabhāvasaṅkhātaṃ rassaṃ addhānaṃ sīghaṃ pūretvā sīghameva nikkhamanti, tasmā rassāti vuccanti. Manussesu pana keci hatthiahiādayo viya kāladdhānavasena dīghaṃ assasanti ca passasanti ca. Keci sunakhasasādayo viya rassaṃ, tasmā tesaṃ kālavasena dīghamaddhānaṃ [Pg.264] nikkhamantā ca pavisantā ca te ‘‘dīghā’’ ittaramaddhānaṃ nikkhamantā ca pavisantā ca ‘‘rassā’’ti veditabbā.

至于其长短，当依时长了知。譬如，遍满广阔空间的水或沙被称为“长水、长沙”，而遍满狭小空间的则被称为“短水、短沙”。同样地，在象身与蛇身中，微细的入出息缓慢地充满其身体的漫长路径，并缓慢地出来，因此被称为“长”。在狗与兔等动物中，入出息则快速地充满其身体的短暂路径，并快速地出来，因此被称为“短”。然而，在人类中，有些人像大象与蛇一样，依时长而长地入息与出息；有些人则像狗与兔一样短。因此，对他们而言，当知依时长，经过漫长时段而出入的气息为“长”，经过短暂的时段而出入的气息为“短”。

Tatrāyaṃ bhikkhu navahākārehi dīghaṃ assasanto passasanto ca ‘‘dīghaṃ assasāmi, passasāmī’’ti pajānāti. Evaṃ pajānato cassa ekenākārena kāyānupassanāsatipaṭṭhānabhāvanā sampajjatīti veditabbā. Yathāha paṭisambhidāyaṃ (paṭi. ma. 1.166) –

于此，比丘以九种方式，在长入息与长出息时，了知：“我长入息，我长出息”。如此了知时，当知他以一种方式成就了身随观念住的修习。如《无碍解道》（Paṭisambhidāmagga）中所说——

‘‘Kathaṃ dīghaṃ assasanto dīghaṃ assasāmīti pajānāti. Dīghaṃ passasanto dīghaṃ passasāmīti pajānāti. Dīghaṃ assāsaṃ addhānasaṅkhāte assasati. Dīghaṃ passāsaṃ addhānasaṅkhāte passasati. Dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. Dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi chando uppajjati. Chandavasena tato sukhumataraṃ dīghaṃ assāsaṃ addhānasaṅkhāte assasati. Chandavasena tato sukhumataraṃ dīghaṃ passāsaṃ…pe… dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. Chandavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi pāmojjaṃ uppajjati. Pāmojjavasena tato sukhumataraṃ dīghaṃ assāsaṃ addhānasaṅkhāte assasati. Pāmojjavasena tato sukhumataraṃ dīghaṃ passāsaṃ…pe… dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. Pāmojjavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi dīghaṃ assāsapassāsā cittaṃ vivattati, upekkhā saṇṭhāti. Imehi navahi ākārehi dīghaṃ assāsapassāsā kāyo. Upaṭṭhānaṃ sati. Anupassanā ñāṇaṃ. Kāyo upaṭṭhānaṃ, no sati. Sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati kāye kāyānupassanāsatipaṭṭhānabhāvanā’’ti.

“如何于长入息时，了知‘我正长入息’？于长出息时，了知‘我正长出息’？他在长时中吸入长入息，在长时中呼出长出息，在长时中吸入与呼出长入出息。当他在长时中吸入与呼出长入出息时，欲(chanda)生起。由于欲，他吸入比先前更微细的长入息……乃至……吸入与呼出。当由于欲而吸入与呼出比先前更微细的长入出息时，喜悦(pāmojja)生起。由于喜悦，他吸入比先前更微细的长入息……乃至……吸入与呼出。当由于喜悦而吸入与呼出比先前更微细的长入出息时，心从长入出息中转离，舍(upekkhā)得以建立。以此九种行相，长入出息是身；现起(upaṭṭhāna)是念(sati)；随观(anupassanā)是智(ñāṇa)。身是念的现起处，但不是念；念既是现起，也是念。他以那念、以那智随观那身。因此，这被称为‘于身随观身之念住修习’。”

Esa [Pg.265] nayo rassapadepi. Ayaṃ pana viseso, yathā ettha ‘‘dīghaṃ assāsaṃ addhānasaṅkhāte’’ti vuttaṃ, evamidha ‘‘rassaṃ assāsaṃ ittarasaṅkhāte assasatī’’ti āgataṃ. Tasmā rassavasena yāva ‘‘tena vuccati kāye kāyānupassanāsatipaṭṭhānabhāvanā’’ti, tāva yojetabbaṃ.

短节也是此理。但差别在于：如彼处所说为“长入息于长时中”，此处则出现“于短时中吸入短入息”。因此，应以“短”替换，应用此法，直至“因此，这被称为‘于身随观身之念住修习’”一句。

Evaṃ ayaṃ addhānavasena ittaravasena ca imehākārehi assāsapassāse pajānanto dīghaṃ vā assasanto dīghaṃ assasāmīti pajānāti…pe… rassaṃ vā passasanto rassaṃ passasāmīti pajānātīti veditabbo. Evaṃ pajānato cassa –

如是，此行者依长时与短时，以此诸行相了知入出息，当知他：长入息时，了知“我长入息”……（乃至）……短出息时，了知“我短出息”。对于如是了知者——

Dīgho rasso ca assāso,Passāsopi ca tādiso;

Cattāro vaṇṇā vattanti,Nāsikaggeva bhikkhunoti. (pārā. aṭṭha. 2.165);

入息长与短，出息亦如是；于比丘鼻尖，四相乃现起。

220. Sabbakāyapaṭisaṃvedī assasissāmi…pe… passasissāmīti sikkhatīti sakalassa assāsakāyassa ādimajjhapariyosānaṃ viditaṃ karonto pākaṭaṃ karonto assasissāmīti sikkhati. Sakalassa passāsakāyassa ādimajjhapariyosānaṃ viditaṃ karonto pākaṭaṃ karonto passasissāmīti sikkhati. Evaṃ viditaṃ karonto pākaṭaṃ karonto ñāṇasampayuttacittena assasati ceva passasati ca. Tasmā ‘‘assasissāmi passasissāmī’’ti sikkhatīti vuccati. Ekassa hi bhikkhuno cuṇṇavicuṇṇavisaṭe assāsakāye passāsakāye vā ādi pākaṭo hoti, na majjhapariyosānaṃ. So ādimeva pariggahetuṃ sakkoti, majjhapariyosāne kilamati. Ekassa majjhaṃ pākaṭaṃ hoti, na ādipariyosānaṃ. Ekassa pariyosānaṃ pākaṭaṃ hoti, na ādimajjhaṃ. So pariyosānaṃyeva pariggahetuṃ sakkoti, ādimajjhe kilamati. Ekassa sabbampi pākaṭaṃ hoti, so sabbampi pariggahetuṃ sakkoti, na katthaci kilamati, tādisena bhavitabbanti dassento āha – ‘‘sabbakāyapaṭisaṃvedī assasissāmīti…pe… passasissāmīti sikkhatī’’ti.

220. “我将觉知全身而入息”……（乃至）……“我将觉知全身而出息”，他如此修学，即是对整个入息身，使其始、中、末被了知、被显明，而修学“我将入息”；对整个出息身，使其始、中、末被了知、被显明，而修学“我将出息”。如此，以智相应心使其被了知、被显明，而入息、出息。是故说：他修学“我将入息，我将出息”。诚然，对某位比丘而言，于粉碎散乱的入息身或出息身，其开始是显明的，但中与末则不然。他只能把握开始，于中与末则感到疲劳。对另一位而言，中间是显明的，但始与末则不然。又对另一位而言，末后是显明的，但始与中则不然。他只能把握末后，于始与中则感到疲劳。对另一位而言，全部都是显明的，他能把握全部，于任何一处皆不疲劳。为了开示应当成为那样的人，故说：“我将觉知全身而入息”……（乃至）……“我将觉知全身而出息”，他如此修学。

Tattha [Pg.266] 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.

在此，“学”即是如此努力、精进。又或者，对于那样的行者，其防护在此即是增上戒学，其定即是增上心学，其慧即是增上慧学。如此，于彼所缘中，以彼念、以彼作意，而学习、修习、培育、勤修此三学。于此，其义当如是知。

Tattha yasmā purimanaye kevalaṃ assasitabbaṃ passasitabbameva, na ca aññaṃ kiñci kātabbaṃ. Ito paṭṭhāya pana ñāṇuppādanādīsu yogo karaṇīyo. Tasmā tattha assasāmīti pajānāti passasāmīti pajānāticceva vattamānakālavasena pāḷiṃ vatvā ito paṭṭhāya kattabbassa ñāṇuppādanādino ākārassa dassanatthaṃ sabbakāyapaṭisaṃvedī assasissāmītiādinā nayena anāgatavacanavasena pāḷi āropitāti veditabbā.

在此，因为在前行法中，仅有入息与出息，不应作任何其他事。但从此开始，则应致力于生起智等。因此，在前行法中，说完“了知‘我入息’、了知‘我出息’”这样以现在时态表述的圣典后，为了开示从此开始应作的生起智等之行相，故以“我将觉知全身而入息”等方法，用未来时态安立了圣典。当如是知。

Passambhayaṃ kāyasaṅkhāraṃ assasissāmīti…pe… passasissāmīti sikkhatīti oḷārikaṃ kāyasaṅkhāraṃ passambhento paṭippassambhento nirodhento vūpasamento assasissāmi passasissāmīti sikkhati. Tatra evaṃ 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 vicetabbatākārappattā honti.

“我将平息身行而入息”……（乃至）……“我将平息身行而出息”，如是学。即是平息、再平息、使其息灭、使其寂止粗显的身行，而学“我将入息，我将出息”。在此，当知粗细与轻安。因为这位比丘先前于业处未把握时，身与心是疲劳、粗显的。当身心的粗显未寂止时，出入息也是粗显的，变得强而有力地进行，鼻子无法承受，甚至用口呼吸而住。但当他的身与心被把握时，它们就变得寂静、完全寂止。当此二者完全寂止时，出入息变得微细而进行，达到需要探查“究竟是有还是没有”的状态。

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 [Pg.267] sukhumā honti ‘‘atthi nu kho natthī’’ti vicetabbatākārappattā, evameva imassa bhikkhuno pubbe apariggahitakāle kāyo ca…pe… vicetabbatākārappattā honti. Taṃ kissa hetu? Tathā hissa pubbe apariggahitakāle ‘‘oḷārikoḷārike kāyasaṅkhāre passambhemī’’ti ābhogasamannāhāramanasikārapaccavekkhaṇā natthi, pariggahitakāle pana atthi. Tenassa apariggahitakālato pariggahitakāle kāyasaṅkhāro sukhumo hoti. Tenāhu porāṇā –

譬如一人奔跑后，或从山上下行后，或从头上卸下重担后站立时，其出入息是粗重的，鼻子不够用，只能用口出息入息。然而，当他消除疲劳，沐浴饮水后，将湿布敷于胸前，躺卧于清凉的树荫下时，他的那些出入息就变得微细，达到了需要探究“（呼吸）究竟是还有，还是没有呢？”的状态。同样地，这位比丘在先前未把握时，身……乃至……达到了需要探究的状态。这是什么原因呢？因为他在先前未把握时，没有“我应平息粗重的身行”这样的转向、持续投入、作意和审察；但在把握时则有。因此，对他而言，在把握时的身行比未把握时更微细。所以古人说——

‘‘Sāraddhe kāye citte ca, adhimattaṃ pavattati;

Asāraddhamhi kāyamhi, sukhumaṃ sampavattatī’’ti. (pārā. aṭṭha. 2.165);

身与心激动时，（身行）便猛烈地转起；身不激动时，（身行）便微细地转起。

221. Pariggahepi oḷāriko, paṭhamajjhānupacāre sukhumo. Tasmimpi oḷāriko, paṭhamajjhāne sukhumo. Paṭhamajjhāne ca dutiyajjhānupacāre ca oḷāriko, dutiyajjhāne sukhumo. Dutiyajjhāne ca tatiyajjhānupacāre ca oḷāriko, tatiyajjhāne sukhumo. Tatiyajjhāne ca catutthajjhānupacāre ca oḷāriko, catutthajjhāne atisukhumo appavattimeva pāpuṇātīti. Idaṃ tāva dīghabhāṇakasaṃyuttabhāṇakānaṃ mataṃ.

221. （身行）在把握时是粗的，在初禅的近行定中是微细的。在那（初禅的近行定）中是粗的，在初禅中是微细的。在初禅与第二禅的近行定中是粗的，在第二禅中是微细的。在第二禅与第三禅的近行定中是粗的，在第三禅中是微细的。在第三禅与第四禅的近行定中是粗的，在第四禅中是极其微细的，达到了不转起的状态。这即是长部诵者(Dīghabhāṇakā)与相应部诵者(Saṃyuttabhāṇakā)的观点。

Majjhimabhāṇakā pana paṭhamajjhāne oḷāriko, dutiyajjhānupacāre sukhumoti evaṃ heṭṭhimaheṭṭhimajjhānato uparūparijjhānupacārepi sukhumataramicchanti. Sabbesaññeva pana matena apariggahitakāle pavattakāyasaṅkhāro pariggahitakāle paṭippassambhati. Pariggahitakāle pavattakāyasaṅkhāro paṭhamajjhānupacāre…pe… catutthajjhānupacāre pavattakāyasaṅkhāro catutthajjhāne paṭippassambhati. Ayaṃ tāva samathe nayo.

中部诵者(Majjhimabhāṇakā)则认为，初禅是粗的，第二禅的近行定是细的；如是，从下下禅，于上上禅的近行定亦更为微细。然而，依所有论师之见，未把握时生起的身行，于把握时止息。把握时生起的身行，于初禅近行定中止息……乃至……于第四禅近行定生起的身行，于第四禅中止息。此即是关于止的方法。

Vipassanāyaṃ pana apariggahe pavatto kāyasaṅkhāro 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, sappaccayanāmarūpapariggahe sukhumo. Sopi oḷāriko, lakkhaṇārammaṇikavipassanāya sukhumo. Sopi dubbalavipassanāya oḷāriko, balavavipassanāya sukhumo. Tattha pubbe vuttanayeneva purimassa purimassa pacchimena [Pg.268] pacchimena paṭippassaddhi veditabbā. Evamettha oḷārikasukhumatā ca passaddhi ca veditabbā.

于观(vipassanā)则，未把握时生起的身行是粗显的，于把握大种时是微细的；彼亦是粗显的，于把握所造色时是微细的；彼亦是粗显的，于把握一切色时是微细的；彼亦是粗显的，于把握名法时是微细的；彼亦是粗显的，于把握名色时是微细的；彼亦是粗显的，于把握缘时是微细的；彼亦是粗显的，于把握有缘名色时是微细的；彼亦是粗显的，于以相为所缘的观中是微细的。彼于弱观中是粗显的，于强观中是微细的。于此，当知以前述之法，由后后者令前前者止息。如是，于此当知粗显、微细以及止息。

Paṭisambhidāyaṃ (paṭi. ma. 1.171) panassa saddhiṃ codanāsodhanāhi evamattho vutto –

又，于《无碍解道》(Paṭisambhidāmagga, paṭi. ma. 1.171)中，对此句之义，与问难及清除一并，如是说——

‘‘Kathaṃ passambhayaṃ kāyasaṅkhāraṃ assasissāmi…pe… passasissāmīti sikkhati? Katame kāyasaṅkhārā? Dīghaṃ assāsapassāsā kāyikā ete dhammā kāyapaṭibaddhā kāyasaṅkhārā. Te kāyasaṅkhāre passambhento nirodhento vūpasamento sikkhati…pe… yathārūpehi kāyasaṅkhārehi kāyassa ānamanā, vinamanā, sannamanā, paṇamanā, iñjanā, phandanā, calanā, kampanā passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati, passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati. Yathārūpehi kāyasaṅkhārehi kāyassa na ānamanā, na vinamanā, na sannamanā, na paṇamanā, aniñjanā, aphandanā, acalanā, akampanā santaṃ sukhumaṃ passambhayaṃ kāyasaṅkhāraṃ assasissāmi passasissāmīti sikkhati.

“如何学‘我将平息身行而入息’……‘……而出息’？什么是身行？长的入出息是身的、与身相连的，这些法即是身行。他学着平息、止息、寂止那些身行……。由于某些身行，身体有前倾、旁斜、环曲、后仰，有摇动、颤动、移动、晃动，他学：‘我将平息身行而入息’，他学：‘我将平息身行而出息’。由于某些身行，身体没有前倾、没有旁斜、没有环曲、没有后仰，不摇动、不颤动、不移动、不晃动，他学：‘我将平息此寂静、微细的身行而入息、出息’。”

‘‘Iti kira passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati. Passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati. Evaṃ sante vātūpaladdhiyā ca pabhāvanā na hoti. Assāsapassāsānañca pabhāvanā na hoti. Ānāpānassatiyā ca pabhāvanā na hoti, ānāpānassatisamādhissa ca pabhāvanā na hoti, na ca naṃ taṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi.

“（问：）假如他学：‘我将平息身行而入息’，又学：‘我将平息身行而出息’。若果真如此，则对风的觉知不会增长，入出息不会增长，入出息念不会增长，入出息念三摩地不会增长，智者们也无法入于或出于该等持。”

‘‘Iti kira passambhayaṃ kāyasaṅkhāraṃ assasissāmi passasissāmīti sikkhati. Evaṃ sante vātūpaladdhiyā ca pabhāvanā hoti, assāsapassāsānañca pabhāvanā hoti, ānāpānassatiyā ca pabhāvanā hoti, ānāpānassatisamādhissa ca pabhāvanā hoti, tañca naṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi. Yathā kathaṃ viya?

“（答：）诚然，他学：‘我将平息身行而入息、出息’。当如此行时，对风的觉知就会增长，入出息就会增长，入出息念就会增长，入出息念三摩地就会增长，智者们也能入于并出于该等持。这如何呢？”

‘‘Seyyathāpi kaṃse ākoṭite paṭhamaṃ oḷārikā saddā pavattanti. Oḷārikānaṃ saddānaṃ nimittaṃ sugahitattā sumanasikatattā sūpadhāritattā niruddhepi oḷārike sadde atha pacchā sukhumakā [Pg.269] saddā pavattanti. Sukhumakānaṃ saddānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi sukhumake sadde atha pacchā sukhumasaddanimittārammaṇatāpi cittaṃ pavattati, evameva paṭhamaṃ oḷārikā assāsapassāsā pavattanti. Oḷārikānaṃ assāsapassāsānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi oḷārike assāsapassāse atha pacchā sukhumakā assāsapassāsā pavattanti. Sukhumakānaṃ assāsapassāsānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi sukhumake assāsapassāse atha pacchā sukhumaassāsapassāsanimittārammaṇatāpi cittaṃ na vikkhepaṃ gacchati.

譬如敲击铜器时，最初生起粗大的声音。因善取、善作意、善忆持粗大声音之相故，即使粗大的声音止息，其后仍有微细的声音生起。因善取、善作意、善忆持微细声音之相故，即使微细的声音止息，其后心亦以微细声音之相为所缘而转起。同样地，最初生起粗大的入息与出息。因善取、善作意、善忆持粗大入出息之相故，即使粗大的入出息止息，其后仍有微细的入出息生起。因善取、善作意、善忆持微细入出息之相故，即使微细的入出息止息，其后心亦以微细入出息之相为所缘，不至于散乱。

‘‘Evaṃ sante vātūpaladdhiyā ca pabhāvanā hoti, assāsapassāsānañca pabhāvanā hoti, ānāpānassatiyā ca pabhāvanā hoti, ānāpānassatisamādhissa ca pabhāvanā hoti, tañca naṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi. Passambhayaṃ kāyasaṅkhāraṃ assāsapassāsā kāyo, upaṭṭhānaṃ sati, anupassanā ñāṇaṃ, kāyo upaṭṭhānaṃ, no sati, sati upaṭṭhānañceva sati ca, tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati kāye kāyānupassanā satipaṭṭhānabhāvanā’’ti.

当此之时，风的获得得以增长，入息与出息得以增长，入出息念得以增长，入出息念定得以增长，贤者们能入、能出此等至。〔关于“平静身行”〕：入出息是身，现起是念，随观是智。身是现起，而非是念；念既是现起，也是念。以彼念、彼智随观彼身，是故说为“于身随观身”的念住修习。

Ayaṃ tāvettha kāyānupassanāvasena vuttassa paṭhamacatukkassa anupubbapadavaṇṇanā.

以上，是在此依身随观而说的第一组四法的逐句次第释义。

222. Yasmā panettha idameva catukkaṃ ādikammikassa kammaṭṭhānavasena vuttaṃ. Itarāni pana tīṇi catukkāni ettha pattajjhānassa vedanācittadhammānupassanāvasena vuttāni. Tasmā idaṃ kammaṭṭhānaṃ bhāvetvā ānāpānacatutthajjhānapadaṭṭhānāya vipassanāya saha paṭisambhidāhi arahattaṃ pāpuṇitukāmena ādikammikena kulaputtena pubbe vuttanayeneva sīlaparisodhanādīni sabbakiccāni katvā vuttappakārassa ācariyassa santike pañcasandhikaṃ kammaṭṭhānaṃ uggahetabbaṃ.

222. 于此，仅此第一组四法是为初修业者作为业处而说。其余三组四法，则是为已得禅那者，依受、心、法随观而说。是故，欲修习此业处，以入出息第四禅为近因，藉由观与诸无碍解而证得阿罗汉果的初修业良家子，应先如前述之法，完成清净戒律等一切事务，然后于所述之师长处，领受此五节业处。

Tatrime [Pg.270] pañca sandhayo uggaho, paripucchā, upaṭṭhānaṃ, appanā, lakkhaṇanti. Tattha uggaho nāma kammaṭṭhānassa uggaṇhanaṃ. Paripucchā nāma kammaṭṭhānassa paripucchanā. Upaṭṭhānaṃ nāma kammaṭṭhānassa upaṭṭhānaṃ. Appanā nāma kammaṭṭhānassa appanā. Lakkhaṇaṃ nāma kammaṭṭhānassa lakkhaṇaṃ. ‘‘Evaṃlakkhaṇamidaṃ kammaṭṭhāna’’nti kammaṭṭhānasabhāvūpadhāraṇanti vuttaṃ hoti.

此中，这五节是：学习、遍问、现起、安止、相。于此，名为“学习”者，是学习业处；名为“遍问”者，是遍问业处；名为“现起”者，是业处之现起；名为“安止”者，是业处之安止；名为“相”者，是业处之相。所谓“此业处有如是相”，即是辨知业处自性之意。

Evaṃ pañcasandhikaṃ kammaṭṭhānaṃ uggaṇhanto attanāpi na kilamati, ācariyampi na viheseti. Tasmā thokaṃ uddisāpetvā bahukālaṃ sajjhāyitvā evaṃ pañcasandhikaṃ kammaṭṭhānaṃ uggahetvā ācariyassa santike vā aññatra vā pubbe vuttappakāre senāsane vasantena upacchinnakhuddakapalibodhena katabhattakiccena bhattasammadaṃ paṭivinodetvā sukhanisinnena ratanattayaguṇānussaraṇena cittaṃ sampahaṃsetvā ācariyuggahato ekapadampi asammuyhantena idaṃ ānāpānassatikammaṭṭhānaṃ manasi kātabbaṃ. Tatrāyaṃ manasikāravidhi –

如此学习这五节业处，自己不会感到疲倦，也不会恼害导师。因此，应当略受教导后，长时诵习，这样学习此五节业处后，无论是在导师身边，还是在其他先前所述之住处，断除细小障碍，饭食已毕，遣除食后昏沉，舒适地坐着，以忆念三宝功德令心欢喜，然后于导师所授，一字不迷，应将这入出息念业处作意。于此，作意之法如下：

223.

223.

Gaṇanā anubandhanā, phusanā ṭhapanā sallakkhaṇā;

Vivaṭṭanā pārisuddhi, tesañca paṭipassanāti.

计数、随逐、触、安止、观；道、果、以及省察。

Tattha gaṇanāti gaṇanāyeva. Anubandhanāti anuvahanā. Phusanāti phuṭṭhaṭṭhānaṃ. Ṭhapanāti appanā. Sallakkhaṇāti vipassanā. Vivaṭṭanāti maggo. Pārisuddhīti phalaṃ. Tesañca paṭipassanāti paccavekkhaṇā.

其中，“计数”（gaṇanā）就是计数；“随逐”（anubandhanā）就是随行；“触”（phusanā）就是所触之处；“安立”（ṭhapanā）就是安止（appanā）；“善观察”（sallakkhaṇā）就是观（vipassanā）；“回转”（vivaṭṭanā）就是道；“遍净”（pārisuddhi）就是果；对它们的“再观察”（paṭipassanā）就是省察（paccavekkhaṇā）。

Tattha iminā ādikammikena kulaputtena paṭhamaṃ gaṇanāya idaṃ kammaṭṭhānaṃ manasi kātabbaṃ. Gaṇentena ca pañcannaṃ heṭṭhā na ṭhapetabbaṃ. Dasannaṃ upari na netabbaṃ. Antarā khaṇḍaṃ na dassetabbaṃ. Pañcannaṃ heṭṭhā ṭhapentassa hi sambādhe okāse cittuppādo vipphandati sambādhe vaje sanniruddhagogaṇo viya. Dasannampi upari nentassa gaṇananissitako cittuppādo hoti. Antarā khaṇḍaṃ dassentassa ‘‘sikhāppattaṃ nu kho me kammaṭṭhānaṃ, no’’ti cittaṃ vikampati. Tasmā ete dose vajjetvā gaṇetabbaṃ.

在此，初业（ādikammika）良家子（kulaputta）应当首先以计数的方式作意此业处。计数时，不应置于五之下，不应带至十之上，中间不应中断。若置于五之下，其心生会在狭窄处摇动，如同在拥挤牛栏中被关闭的牛群。若带至十之上，其心生会只依赖于计数。若中间中断，其心就会动摇：“我的业处是否已达顶峰？”因此，应当避免这些过失来进行计数。

Gaṇentena ca paṭhamaṃ dandhagaṇanāya dhaññamāpakagaṇanāya gaṇetabbaṃ. Dhaññamāpako hi nāḷiṃ pūretvā ‘‘eka’’nti vatvā okirati. Puna pūrento kiñci kacavaraṃ disvā taṃ chaḍḍento ‘‘ekaṃ eka’’nti vadati. Esa nayo dve dvetiādīsu. Evameva imināpi assāsapassāsesu yo upaṭṭhāti, taṃ [Pg.271] gahetvā ‘‘ekaṃ eka’’nti ādiṃ katvā yāva ‘‘dasa dasā’’ti pavattamānaṃ pavattamānaṃ upalakkhetvāva gaṇetabbaṃ. Tassa evaṃ gaṇayato nikkhamantā ca pavisantā ca assāsapassāsā pākaṭā honti.

计数时，首先应当以缓慢计数法，即量谷者的计数法来计数。量谷者装满一那利（nāḷi）后，说“一”并倒出；再次装满时，若看见任何杂物，在丢弃它时会念着“一，一”。“二，二”等计数也是此理。同样地，此修行者也应于入出息中，取其现前者，从“一，一”开始，直到“十，十”，对每一个持续生起的都标记后才计数。对他这样计数时，出息与入息就会变得清晰。

Athānena taṃ dandhagaṇanaṃ dhaññamāpakagaṇanaṃ pahāya sīghagaṇanāya gopālakagaṇanāya gaṇetabbaṃ. Cheko hi gopālako sakkharādayo ucchaṅgena gahetvā rajjudaṇḍahattho pātova vajaṃ gantvā gāvo piṭṭhiyaṃ paharitvā palighatthambhamatthake nisinno dvārappattaṃ dvārappattaṃyeva gāviṃ ekā dveti sakkharaṃ khipitvā gaṇeti. Tiyāmarattiṃ sambādhe okāse dukkhaṃ vutthagogaṇo nikkhamanto nikkhamanto aññamaññaṃ upanighaṃsanto vegena vegena puñjapuñjo hutvā nikkhamati. So vegena vegena ‘‘tīṇi cattāri pañca dasā’’ti gaṇetiyeva, evamimassāpi purimanayena gaṇayato assāsapassāsā pākaṭā hutvā sīghaṃ sīghaṃ punappunaṃ sañcaranti. Tatonena ‘‘punappunaṃ sañcarantī’’ti ñatvā anto ca bahi ca agahetvā dvārappattaṃ dvārappattaṃyeva gahetvā ‘‘eko dve tīṇi cattāri pañca cha. Eko dve tīṇi cattāri pañca cha satta…pe… aṭṭha, nava, dasā’’ti sīghaṃ sīyaṃ gaṇetabbameva. Gaṇanapaṭibaddhe hi kammaṭṭhāne gaṇanabaleneva cittaṃ ekaggaṃ hoti, arittupatthambhanavasena caṇḍasote nāvāṭṭhapanamiva.

此后，此修行者应当舍弃那如谷物计量员的缓慢计数法，而以如牧童的快速计数法来计数。诚然，熟练的牧童将石子等物放在腰间，手持绳杖，清晨便前往牛栏，拍打牛背，然后坐在门闩柱顶上，每当有牛到达门口，便投下一颗石子数道：“一、二”。在狭窄之处痛苦地住了一整夜的牛群，出来时互相推挤碰撞，迅速地成群涌出。他便快速地数：“三、四、五、十”。同样地，当此修行者用先前缓慢的方法计数时，入息出息变得明显，快速地、反复地运行。于是，他了知“（气息）在反复运行”后，不执取于内于外，只把握到达鼻端的（气息），快速地数：“一、二、三、四、五、六。一、二、三、四、五、六、七……八、九、十”。诚然，在与计数相连的业处中，唯独依靠计数之力，心才能专一，犹如在湍急的水流中，以船篙之力稳住船只一般。

Tassevaṃ sīghaṃ sīghaṃ gaṇayato kammaṭṭhānaṃ nirantaraṃ pavattaṃ viya hutvā upaṭṭhāti. Atha nirantaraṃ pavattatīti ñatvā anto ca bahi ca vātaṃ apariggahetvā purimanayeneva vegena vegena gaṇetabbaṃ. Anto pavisanavātena hi saddhiṃ cittaṃ pavesayato abbhantaraṃ vātabbhāhataṃ medapūritaṃ viya hoti. Bahi nikkhamanavātena 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.

如此快速计数者，业处会像不间断地进行一样显现。此后，了知其不间断地进行，则不应执取内外的风，而应仅依前述方法快速地计数。因为，若让心随入息进入，其阿邦答勒(abbhantaraṃ)会像被风吹打、充满脂肪一样；若让心随出息出去，心则会散乱于外在各种所缘。然而，唯有在各触点处安立正念而修习者，其禅修才能成就。因此说：“不应执取内外的风，而应仅依前述方法快速地计数。”

Kīvaciraṃ panetaṃ gaṇetabbanti? Yāva vinā gaṇanāya assāsapassāsārammaṇe sati santiṭṭhati. Bahivisaṭavitakkavicchedaṃ katvā assāsapassāsārammaṇe satisaṇṭhāpanatthaṃyeva hi gaṇanāti.

那么，这要计数多久呢？直到无需计数，念即能安住于入出息所缘时为止。因为计数只是为了断除向外散乱的寻，从而使念安住于入出息所缘。

224. Evaṃ [Pg.272] gaṇanāya manasi katvā anubandhanāya manasi kātabbaṃ. Anubandhanā nāma gaṇanaṃ paṭisaṃharitvā satiyā nirantaraṃ assāsapassāsānaṃ anugamanaṃ. Tañca kho na ādimajjhapariyosānānugamanavasena. Bahinikkhamanavātassa hi nābhi ādi, hadayaṃ majjhaṃ, nāsikaggaṃ pariyosānaṃ. Abbhantaraṃ pavisanavātassa nāsikaggaṃ ādi, hadayaṃ majjhaṃ nābhi pariyosānaṃ. Tañcassa anugacchato vikkhepagataṃ cittaṃ sāraddhāya ceva hoti iñjanāya ca. Yathāha –

224. 如此以计数作意后，应以随逐作意。所谓随逐(anubandhanā)，即是收摄计数，以念不间断地随逐入出息。然而，那（随逐）并非依循（息的）始、中、末的方式。因为，对于出息，脐为始，心为中，鼻尖为末。对于入息，鼻尖为始，心为中，脐为末。若随逐此（始中末），其心则会散乱，并变得焦躁与动摇。如（圣典）所说：

‘‘Assāsādimajjhapariyosānaṃ satiyā anugacchato ajjhattaṃ vikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Passāsādimajjhapariyosānaṃ satiyā anugacchato bahiddhā vikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā cā’’ti (paṭi. ma. 1.157).

“以念随逐入息的始、中、末者，因其心于内散乱，身与心两者皆变得焦躁、动摇与颤动。以念随逐出息的始、中、末者，因其心于外散乱，身与心两者皆变得焦躁、动摇与颤动。”（《无碍解道》1.157）

Tasmā anubandhanāya manasikarontena ādimajjhapariyosānavasena na 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 karotīti vuccati. Svāyamattho aṭṭhakathāsu vuttapaṅguḷadovārikūpamāhi paṭisambhidāyaṃ vuttakakacūpamāya ca veditabbo.

是故，以随逐作意者，不应依初、中、后而作意，而实应依触及(phusanā)与安住(ṭhapanā)而作意。诚然，不同于计数与随逐，依触及与安住并无分别的作意。然而，仅于所触之处计数者，即是以计数与触及作意。即于彼处收摄计数，以念随逐彼等[入出息]，并依安止(appanā)而置心，即被称为是以随逐、触及与安住作意。此义当通过诸义注中所说的跛者喻与守门人喻，以及《无碍解道》(Paṭisambhidāmagga)中所说的锯喻(kakaca)而得知。

225. 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, evamevāyaṃ bhikkhu sativasena upanibandhanathambhamūle ṭhatvā assāsapassāsadolaṃ khipitvā tattheva nimitte satiyā nisīdanto kamena āgacchantānañca gacchantānañca phuṭṭhaṭṭhāne assāsapassāsānaṃ ādimajjhapariyosānaṃ satiyā anugacchanto tattha ca cittaṃ ṭhapento passati, na ca tesaṃ dassanatthaṃ byāvaṭo hoti, ayaṃ paṅguḷopamā.

225. 此中，此为跛者喻：譬如跛者，为玩秋千的母子推荡秋千后，即坐于彼秋千柱下，看见次第来去的秋千板的两端与中间，然不为见彼两端与中间而费力。如是，此比丘以念力立于近缚柱(upanibandhanathambha)之根，推荡入出息之秋千后，即于彼相(nimitta)以念而坐，次第观见来去的入出息于触处的初、中、后，并于彼处安置其心，然不为见彼等而费力。此为跛者喻。

226. Ayaṃ [Pg.273] pana dovārikūpamā – 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 dovārikūpamā.

226. 此复为守门人喻：譬如守门人，不审察于城之内外之人：“汝为谁？从何而来？欲往何处？汝手中有何物？”彼等实非其所负，然仅审察到达门口者。如是，于此比丘，已入内之风与已出外之风非其所负，唯至门口者方为其所负。此为守门人喻。

227. Kakacūpamā pana ādito paṭṭhāya evaṃ veditabbā. Vuttañhetaṃ –

227. 再者，锯喻（Kakacūpamā）应从头开始这样理解。此乃所说：

‘‘Nimittaṃ assāsapassāsā, anārammaṇamekacittassa;

Ajānato ca tayo dhamme, bhāvanā nupalabbhati.

“相与入息出息，非单一心之所缘；不了知此三法者，禅修不得成就。

‘‘Nimittaṃ assāsapassāsā, anārammaṇamekacittassa;

Jānato ca tayo dhamme, bhāvanā upalabbhatī’’ti. (paṭi. ma. 1.159);

“相与入息出息，非单一心之所缘；了知此三法者，禅修得以成就。”（《无碍解道》1.159）

‘‘Kathaṃ ime tayo dhammā ekacittassa ārammaṇā na honti, na cime tayo dhammā aviditā honti, na ca cittaṃ vikkhepaṃ gacchati, padhānañca paññāyati, payogañca sādheti, visesamadhi gacchati? Seyyathāpi rukkho same bhūmibhāge nikkhitto, tamenaṃ puriso kakacena chindeyya. Rukkhe phuṭṭhakakacadantānaṃ vasena purisassa sati upaṭṭhitā hoti, na āgate vā gate vā kakacadante manasi karoti, na āgatā vā gatā vā kakacadantā aviditā honti, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati.

“此三法如何不为一心之所缘，此三法又如何不为不了知，心又如何不至散乱，精进如何得以显现，功用如何得以成办，又如何证得殊胜法？譬如，有树置于平地，一人以锯断之。缘于锯齿触树，此人念得以建立，彼不作意于已来或已去之锯齿，而已来或已去之锯齿亦非不了知，其精进得以显现，功用得以成办，并证得殊胜法。

‘‘Yathā rukkho same bhūmibhāge nikkhitto, evaṃ upanibandhanānimittaṃ. Yathā kakacadantā, evaṃ assāsapassāsā. Yathā rukkhe phuṭṭhakakacadantānaṃ vasena purisassa sati upaṭṭhitā hoti, na āgate vā gate vā kakacadante manasi karoti, na āgatā vā gatā vā kakacadantā aviditā honti, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati, evameva bhikkhu nāsikagge vā mukhanimitte vā satiṃ upaṭṭhapetvā nisinno hoti, na āgate vā gate vā assāsapassāse manasi karoti, na ca āgatā vā gatā vā assāsapassāsā aviditā [Pg.274] honti, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati.

“置于平地之树，犹如专注之相（upanibandhanānimitta）。锯齿犹如入息出息。犹如缘于锯齿触树，彼人念得以建立，不作意于已来或已去之锯齿，而已来或已去之锯齿亦非不了知，其精进得以显现，功用得以成办，并证得殊胜法。正是如此，比丘于鼻端或口相（mukhanimitta）建立念而坐，不作意于已来或已去之入息出息，而已来或已去之入息出息亦非不了知，其精进得以显现，功用得以成办，并证得殊胜法。

‘‘Padhānanti katamaṃ padhānaṃ? Āraddhavīriyassa kāyopi cittampi kammaniyaṃ hoti, idaṃ padhānaṃ. Katamo payogo? Āraddhavīriyassa upakkilesā pahīyanti, vitakkā vūpasamanti, ayaṃ payogo. Katamo viseso? Āraddhavīriyassa saṃyojanā pahīyanti, anusayā byantī honti, ayaṃ viseso. Evaṃ ime tayo dhammā ekacittassa ārammaṇā na honti, na cime tayo dhammā aviditā honti, na ca cittaṃ vikkhepaṃ gacchati, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati (paṭi. ma. 1.159).

“何为精进(padhāna)？发起精进者，身心变得堪作业，此为精进。何为行作(payoga)？发起精进者，诸随烦恼被断除，诸寻止息，此为行作。何为殊胜(visesa)？发起精进者，诸结被断除，诸随眠灭尽，此为殊胜。如是，此三法非一心之所缘，然此三法亦非不了知，心亦不至散乱，精进得以显了，行作得以成办，并证得殊胜。”

‘‘Ānāpānassati yassa, paripuṇṇā subhāvitā;

Anupubbaṃ paricitā, yathā buddhena desitā;

So imaṃ lokaṃ pabhāseti, abbhā muttova candimā’’ti. (paṭi. ma. 1.160);

“若人之入出息念，已圆满、善修习、依次第熟练，一如佛陀所教导，彼人即照耀此世间，犹如脱离云翳之月。”

Ayaṃ kakacūpamā. Idha panassa āgatāgatavasena amanasikāramattameva payojananti veditabbaṃ.

此为锯喻。于此，当知其利益仅在于不作意于（呼吸之）来去。

228. Idaṃ kammaṭṭhānaṃ manasikaroto kassaci na cireneva nimittañca uppajjati, avasesajhānaṅgapaṭimaṇḍitā appanāsaṅkhātā ṭhapanā ca sampajjati. Kassaci pana gaṇanāvaseneva manasikārakālato pabhuti anukkamato oḷārikaassāsapassāsanirodhavasena kāyadarathe vūpasante kāyopi cittampi lahukaṃ hoti, sarīraṃ ākāse laṅghanākārappattaṃ viya hoti. 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. Evameva gaṇanāvasena manasikārakālato pabhuti anukkamato oḷārikaassāsapassāsanirodhavasena kāyadarathe vūpasante kāyopi cittampi lahukaṃ hoti, sarīraṃ ākāse laṅghanākārappattaṃ viya hoti.

228. 对某些作意此业处者，不久即生起似相（paṭibhāganimitta），亦成就名为安止（appanā）、具足其余禅支的定。然而对某些人，仅通过数息，从作意之时起，次第地，因粗显的出入息止息，待身体的疲劳平息后，身心变得轻快，身体犹如要在空中腾跃。譬如身体疲劳之人坐于床或椅上时，床椅会下陷、作响、铺垫会起皱。然而身体不疲劳之人坐下时，床椅既不下陷，亦不作响，铺垫亦不起皱，床椅犹如填满了棉花。为何如此？因为不疲劳的身体是轻快的。同样地，通过数息，从作意之时起，次第地，因粗显的出入息止息，待身体的疲劳平息后，身心变得轻快，身体犹如要在空中腾跃。

Tassa [Pg.275] oḷārike assāsapassāse niruddhe sukhumassāsapassāsanimittārammaṇaṃ cittaṃ pavattati. Tasmimpi niruddhe aparāparaṃ tato sukhumataraṃ sukhumataraṃ nimittārammaṇaṃ pavattatiyeva. Kathaṃ? Yathā puriso mahatiyā lohasalākāya kaṃsathālaṃ ākoṭeyya, ekappahārena mahāsaddo uppajjeyya, tassa oḷārikasaddārammaṇaṃ cittaṃ pavatteyya. Niruddhe oḷārike sadde atha pacchā sukhumasaddanimittārammaṇaṃ, tasmimpi niruddhe aparāparaṃ tato sukhumataraṃ sukhumataraṃ saddanimittārammaṇaṃ pavattateva, evanti veditabbaṃ. Vuttampicetaṃ – ‘‘seyyathāpi kaṃse ākoṭite’’ti (paṭi. ma. 1.171) vitthāro.

当他的粗显出入息止息时，心便缘于微细出入息相的所缘而转起。当此亦止息时，心又缘于比那更微细、更微细的相所缘而相继转起。如何理解呢？譬如有人用大铁棍敲击铜盘，一击之下发出巨响，他的心便缘于粗显声的所缘而转起。当粗声止息后，心便缘于微细声相的所缘；当此亦止息时，心又缘于比那更微细、更微细的声相所缘而相继转起。应当如是了知。此义亦曾被提及：“譬如敲击铜盘时”等，其广说应知。

229. 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 uṭṭhāyāsanā cammakhaṇḍaṃ papphoṭetvā na gantabbaṃ. Kiṃ kātabbaṃ? ‘‘Ācariyaṃ pucchissāmī’’ti vā, ‘‘naṭṭhaṃ dāni me kammaṭṭhāna’’nti vā na vuṭṭhātabbaṃ. Iriyāpathaṃ vikopetvā gacchato hi kammaṭṭhānaṃ navanavameva hoti. Tasmā yathānisinneneva desato āharitabbaṃ.

229. 诚然，其他业处会越修越明显，但这（入出息念）并非如此。反之，当行者越是修习它，它就变得越微细，甚至不再现起。当它这样不现起时，那位比丘不应从座位起身，抖动皮革垫后离开。他该怎么做呢？他不应想着“我要去问老师”或“现在我的业处丢失了”而起身。因为对于破坏威仪而离开的人，其业处只会是全新的了。因此，应如其所坐，从（原来的）接触点上重新把握它。

Tatrāyaṃ āharaṇūpāyo, tena hi bhikkhunā kammaṭṭhānassa anupaṭṭhānabhāvaṃ ñatvā iti paṭisañcikkhitabbaṃ, ime assāsapassāsā nāma kattha atthi, kattha natthi. Kassa vā atthi, kassa vā natthīti. Athevaṃ paṭisañcikkhatā ime antomātukucchiyaṃ natthi, udake nimuggānaṃ natthi, tathā asaññībhūtānaṃ, matānaṃ, catutthajjhānasamāpannānaṃ, rūpārūpabhavasamaṅgīnaṃ, nirodhasamāpannānanti 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, muṭṭhasatissa asampajānassa ānāpānassatibhāvanaṃ vadāmī’’ti (ma. ni. 3.149; saṃ. ni. 5.992).

于此，把握（业处）的方法如下：那位比丘了知业处不现起后，应如此省察：“这些所谓的入息与出息，在何处有？在何处无？对谁而言有？对谁而言无？”如此省察后，他了知：“这些（呼吸）在母胎中无，在沉于水中的人无，同样地，在无想者、亡者、入第四禅者、具足色界与无色界生存者、以及入灭尽定者中亦无。”了知后，应如此亲自诘问自己：“智者，你并非在母胎中，并非沉于水中，并非无想者，并非亡者，并非入第四禅者，并非具足色界与无色界生存者，亦非入灭尽定者，不是吗？你的入息与出息确实是有的，但因智慧迟钝而无法把握。”然后，他应依于自然的接触处安立其心，并发起作意。因为这些（气息）对鼻长者是碰触着鼻端而生起，对鼻短者则是（碰触着）上唇。因此，他应确立“（气息）碰触此特定之处”的相（nimitta）。正是缘于此理，世尊才说：“诸比丘，我不说失念、无正知者能修习入出息念(ānāpānassati)。”

230. Kiñcāpi [Pg.276] 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.

230. 诚然，任何业处都只为具念与正知者而成就。然而，作意其他业处则较为明显。但此入出息念业处是艰巨的，是难于修习的，唯是佛、独觉佛、佛子等大士的作意境界。它绝非浅近，亦非浅近有情所能修习。越是作意，它就越是寂静与微细。是故，于此（业处），当希求强而有力的念与慧。

Yathā hi maṭṭhasāṭakassa tunnakaraṇakāle sūcipi sukhumā icchitabbā. Sūcipāsavedhanampi tato sukhumataraṃ, evameva maṭṭhasāṭakasadisassa imassa kammaṭṭhānassa bhāvanākāle sūcipaṭibhāgā satipi, sūcipāsavedhanapaṭibhāgā taṃsampayuttā paññāpi balavatī icchitabbā. Tāhi ca pana satipaññāhi samannāgatena bhikkhunā na te assāsapassāsā aññatra pakatiphuṭṭhokāsā pariyesitabbā.

譬如缝制光滑细软的衣料时，需要细针，而穿针孔的锥子则需比针更细。同样地，修习此如光滑细软衣料般的业处时，亦当希求如针般强而有力的念，以及如穿针孔之锥般、与彼念相应的强而有力的慧。再者，具足此等念慧的比丘，不应在自然触点之外去遍寻彼等入出息。

Yathā pana kassako kasiṃ 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 āhiṇḍahi, 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, evameva tena bhikkhunā na te assāsapassāsā aññatra pakatiphuṭṭhokāsā pariyesitabbā. Satirasmiṃ pana paññāpatodañca gahetvā pakatiphuṭṭhokāse cittaṃ ṭhapetvā manasikāro pavattetabbo. Evañhissa manasikaroto na cirasseva te upaṭṭhahanti nipātanatitthe viya goṇā. Tatonena satirasmiyā bandhitvā tasmiṃyeva ṭhāne yojetvā paññāpatodena vijjhantena punappunaṃ kammaṭṭhānaṃ anuyuñjitabbaṃ.

譬如农夫耕田之后，解开公牛，让它们朝向牧场，自己在树荫下坐着休息。这时，他的那些公牛可能会迅速跑进森林。若是一位熟练的农夫，想再次捉住它们套上轭具，他不会跟着它们的足迹进入森林里四处徘徊，而是拿着缰绳和刺棒，径直前往它们惯常下水的渡口，在那里或坐或卧。然后，那些牛在白天吃完草后，来到渡口，沐浴、饮水，再上岸站着。农夫看见后，便用缰绳绑住它们，用刺棒驱策着带回，套上轭具，再次耕作。同样地，那比丘不应在气息的自然接触处之外去寻找出入息。而应拿着念的缰绳和慧的刺棒，将心安住于自然接触处而起作意。因为当他如此作意时，不久后，那些出入息就会像在渡口的牛群一样显现。然后，他应用念的缰绳将它们系住，就在那接触的地方，以慧的刺棒策励，再再勤修业处。

231. 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.

231. 如此勤修者，不久即有相现起。然此相并非对所有人都完全相同。复次，于某些人，此相能生起乐触，如兜罗绵、如棉絮，或如风流般显现——有者如是说。

Ayaṃ [Pg.277] 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 phalabhārabharitarukkho viyā’’ti. Tesaṃ hi taṃ ekameva suttaṃ saññānānatāya nānato upaṭṭhāti. Evaṃ ekameva kammaṭṭhānaṃ saññānānatāya nānato upaṭṭhāti. Saññajañhi etaṃ saññānidānaṃ saññāpabhavaṃ. Tasmā saññānānatāya nānato upaṭṭhātīti veditabbaṃ.

然而，以下是诸义注中的抉择：此（相）对某些人显现为如星形、如摩尼珠、又如珍珠；对某些人，则成粗触，显现为如棉籽、又如木心针；对某些人，显现为如长的木匠绳、如花鬘、又如烟焰；对某些人，显现为如展开的蜘蛛网、如云片、如莲花、如车轮、如月轮、又如日轮。又，此（相）犹如：众多比丘讽诵一部经后坐着，其中一位比丘问道：“此经对尊者们显现为何等相状？”一位回答说：“对我显现为如巨大的山间河流。”另一位说：“对我如一片树林。”又一位说：“对我如一棵枝叶繁茂、果实累累、荫凉的树。”对他们而言，那同一部经，实因想的各异而各异地显现。如是，这同一种业处，因想的各异而各异地显现。此（相）实由想而生，以想为因，以想为源。是故，当知其因想的各异而各异地显现。

Ettha ca aññameva assāsārammaṇaṃ cittaṃ, aññaṃ passāsārammaṇaṃ, aññaṃ nimittārammaṇaṃ. Yassa hi ime tayo dhammā natthi, tassa kammaṭṭhānaṃ neva appanaṃ, na upacāraṃ pāpuṇāti. Yassa pana ime tayo dhammā atthi, tasseva kammaṭṭhānaṃ upacārañca appanañca pāpuṇāti. Vuttañhetaṃ –

于此，以入息为所缘之心是一，以出息为所缘之心是另一，以相为所缘之心又是一。若人无此三法，其业处既不能达安止，亦不能达近行。若人有此三法，唯其业处能达近行与安止。此即所说：

‘‘Nimittaṃ assāsapassāsā, anārammaṇamekacittassa;

Ajānato tayo dhamme, bhāvanā nupalabbhati.

相、入息、出息，非一心所缘；若不知三法，修习不成就。

‘‘Nimittaṃ assāsapassāsā, anārammaṇamekacittassa;

Jānatova tayo dhamme, bhāvanā upalabbhatī’’ti. (pārā. aṭṭha. 2.165);

相、入息、出息，非一心所缘；若能知三法，修习得成就。

232. Evaṃ upaṭṭhite pana nimitte tena bhikkhunā ācariyassa santikaṃ gantvā ārocetabbaṃ ‘‘mayhaṃ, bhante, evarūpaṃ nāma upaṭṭhātī’’ti. Ācariyena pana etaṃ nimittanti vā na vā nimittanti na vattabbaṃ. ‘‘Evaṃ hoti, āvuso’’ti vatvā punappunaṃ manasi karohīti vattabbo. Nimittanti hi vutte vosānaṃ āpajjeyya. Na nimittanti vutte nirāso visīdeyya. Tasmā tadubhayampi avatvā manasikāreyeva niyojetabboti. Evaṃ tāva dīghabhāṇakā.

232. 当禅相如此现起时，那位比丘应去到阿阇梨处禀告：“尊者，我这里生起了这样的禅相。”阿阇梨则不应说“这是禅相”或“这不是禅相”，而应说：“贤友，就是这样的。”并告诉他：“你当再三作意。”因为若说“这是禅相”，他可能会就此止步；若说“这不是禅相”，他会失望而沮丧。因此，二者皆不说，只应引导他作意。以上是长部诵者(dīghabhāṇakā)的说法。

Majjhimabhāṇakā panāhu ‘‘nimittamidaṃ, āvuso, kammaṭṭhānaṃ punappunaṃ manasi karohi sappurisāti vattabbo’’ti. Athānena nimitteyeva cittaṃ ṭhapetabbaṃ[Pg.278]. Evamassāyaṃ ito pabhuti ṭhapanāvasena bhāvanā hoti. Vuttañhetaṃ porāṇehi –

中部诵者(majjhimabhāṇakā)则说：“应告诉他：‘贤友，此即是相。善人，你当再三作意业处。’”然后，此人应只将心安住于相上。如此，从这时起，他的修行即是通过安住而成就。古人亦曾如是说——

‘‘Nimitte ṭhapayaṃ cittaṃ, nānākāraṃ vibhāvayaṃ;

Dhīro assāsapassāse, sakaṃ cittaṃ nibandhatī’’ti. (pārā. aṭṭha. 2.165);

智者于入出息，令种种行相消失，置心于相上，而系缚自心。

Tassevaṃ nimittupaṭṭhānato pabhuti nīvaraṇāni vikkhambhitāneva honti, kilesā sannisinnāva. Sati upaṭṭhitāyeva. 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 pathavīkasiṇe vuttānukkameneva tasmiṃ nimitte catukkapañcakajjhānāni nibbattanti.

对他而言，从相如此现起时开始，诸盖已被镇伏，诸烦恼已沉寂，念已现前，心已由近行定而得定。然后，他不应从颜色方面作意彼相，亦不应从特征方面省察。而且，犹如刹帝利王后守护转轮王胎，犹如农夫守护稻谷之胎，应避开住处等七种不适宜之事，而行持那七种适宜之事，善加守护彼相。如此守护之后，通过再三作意使其增长、广大，应成就十种安止善巧，使精进与定平衡。如此努力者，即如地遍中所说之次第，于彼相上生起四禅与五禅。

233. 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, evameva kāyañca cittañca paṭicca assāsapassāsāti. Tato assāsapassāse ca kāyañca rūpanti cittañca taṃsampayuttadhamme ca arūpanti vavatthapeti. Ayamettha saṅkhepo. Vitthārato pana nāmarūpavavatthānaṃ parato āvibhavissati.

233. 如此，于此已成就四禅五禅的比丘，欲达清净，以观与道之力增进业处，将彼禅那以五自在(pañcavasiyo)修习娴熟后，辨别名色，建立观(vipassanā)。如何建立？他从等至(samāpatti)出定后，观见业生身与心是入出息的生起之因。譬如铁匠的风箱被吹动时，缘于风箱及人相应的努力，风得以流动；同样地，缘于身与心，入出息得以运行。其后，他辨别入出息与身为色，辨别心与心相应法为名（无色）。此为简说。关于名色辨别的广说，将于后面显明。

Evaṃ nāmarūpaṃ vavatthapetvā tassa paccayaṃ pariyesati. Pariyesanto ca naṃ disvā tīsupi addhāsu nāmarūpassa pavattiṃ ārabbha kaṅkhaṃ vitarati. Vitiṇṇakaṅkho kalāpasammasanavasena tilakkhaṇaṃ āropetvā udayabbayānupassanāya pubbabhāge uppanne obhāsādayo dasa vipassanupakkilese pahāya [Pg.279] upakkilesavimuttaṃ paṭipadāñāṇaṃ maggoti vavatthapetvā udayaṃ pahāya bhaṅgānupassanaṃ patvā nirantaraṃ bhaṅgānupassanena vayato upaṭṭhitesu sabbasaṅkhāresu nibbindanto virajjanto vimuccanto yathākkamena cattāro ariyamagge pāpuṇitvā arahattaphale patiṭṭhāya ekūnavīsatibhedassa paccavekkhaṇāñāṇassa pariyantaṃ patto sadevakassa lokassa aggadakkhiṇeyyo hoti.

如此辨别名色后，他寻求其因。寻求时见到其因后，即缘于名色于三时中的流转，超越疑惑。已超越疑惑者，以聚思惟(kalāpasammasana)的方式，将三相加于其上，于生灭随观智的前分，舍断已生起的光明等十种观染(vipassanupakkilesa)，并辨别已解脱观染的行道智为“道”。其后，舍离“生”，到达坏随观，以无间断的坏随观，于显现为坏灭的一切行中，次第生起厌离、离欲、解脱。他依次到达四圣道，安住于阿罗汉果，到达十九种省察智的终点，成为含括天人世间的最高应供者。

Ettāvatā cassa gaṇanaṃ ādiṃ katvā vipassanāpariyosānā ānāpānassatisamādhibhāvanā samattā hotīti ayaṃ sabbākārato paṭhamacatukkavaṇṇanā.

至此，对此（比丘）而言，从数息开始，以观为终结的入出息念定之修习，即告完成。这是对第一组四法的一切方面的释义。

234. Itaresu pana tīsu catukkesu yasmā visuṃ kammaṭṭhānabhāvanānayo nāma natthi. Tasmā anupadavaṇṇanānayeneva tesaṃ evaṃ attho veditabbo.

234. 此外，于其余三组四法中，因无个别的业处修习法，故应仅依随文释义之法了知其义。

Pītipaṭisaṃvedīti pītiṃ paṭisaṃviditaṃ karonto pākaṭaṃ karonto assasissāmi passasissāmīti sikkhati. Tattha dvīhākārehi pīti paṭisaṃviditā hoti ārammaṇato ca asammohato ca.

所谓“觉知喜”，即是学：“我将感知着喜，显明着喜，而入息、出息。”于此，喜由二种行相被感知：由所缘及由不痴。

Kathaṃ ārammaṇato pīti paṭisaṃviditā hoti? Sappītike dve jhāne samāpajjati. Tassa samāpattikkhaṇe jhānapaṭilābhena ārammaṇato pīti paṭisaṃviditā hoti, ārammaṇassa paṭisaṃviditattā. Kathaṃ asammohato? Sappītike dve jhāne samāpajjitvā vuṭṭhāya jhānasampayuttaṃ pītiṃ khayato vayato sammasati. Tassa vipassanākkhaṇe lakkhaṇapaṭivedhena asammohato pīti paṭisaṃviditā hoti. Vuttañhetaṃ paṭisambhidāyaṃ (paṭi. ma. 1.172) –

如何由所缘而感知喜？行者入于两种具喜禅。于彼入定之刹那，因获得禅那，由所缘而感知喜，此乃因所缘已被感知。如何由不痴而感知喜？行者入于两种具喜禅后出定，思察与禅相应的喜之灭尽。于彼观之刹那，因通达相，由不痴而感知喜。此事于《无碍解道》(Paṭisambhidāmagga)中说：

‘‘Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sā pīti paṭisaṃviditā hoti. Dīghaṃ passāsavasena… rassaṃ assāsavasena… rassaṃ passāsavasena… sabbakāyapaṭisaṃvedī assāsapassāsavasena… passambhayaṃ kāyasaṅkhāraṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati [Pg.280] upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sā pīti paṭisaṃviditā hoti. Āvajjato sā pīti paṭisaṃviditā hoti. Jānato passato paccavekkhato cittaṃ adhiṭṭhahato saddhāya adhimuccato vīriyaṃ paggaṇhato satiṃ upaṭṭhāpayato cittaṃ samādahato paññāya pajānato abhiññeyyaṃ pariññeyyaṃ pahātabbaṃ bhāvetabbaṃ sacchikātabbaṃ sacchikaroto sā pīti paṭisaṃviditā hoti. Evaṃ sā pīti paṭisaṃviditā hotī’’ti.

“依于长入息，了知心的一境性与不散乱者，其念现前。以此念、此智，感知彼喜。依于长出息……依于短入息……依于短出息……依于入息出息觉知一切身……依于入息出息平息身行，了知心的一境性与不散乱者，其念现前。以此念、此智，感知彼喜。作意者，感知彼喜；了知者、见者、省察者、决意者、由信胜解者、策励精进者、建立念者、令心等持者、以慧了知者、遍知所应遍知者、遍察所应遍察者、断除所应断者、修习所应修者、作证所应作证者，亦感知彼喜。如是，感知彼喜。”

Eteneva nayena avasesapadānipi atthato veditabbāni. Idampanettha visesamattaṃ, tiṇṇaṃ jhānānaṃ vasena sukhapaṭisaṃveditā, catunnampi vasena cittasaṅkhārapaṭisaṃveditā veditabbā. Cittasaṅkhāroti vedanādayo dve khandhā. Sukhapaṭisaṃvedīpade cettha vipassanābhūmidassanatthaṃ ‘‘sukhanti dve sukhāni kāyikañca sukhaṃ cetasikañcā’’ti paṭisambhidāyaṃ (paṭi. ma. 1.173) vuttaṃ. Passambhayaṃ cittasaṅkhāranti oḷārikaṃ oḷārikaṃ cittasaṅkhāraṃ passambhento, nirodhentoti attho. So vitthārato kāyasaṅkhāre vuttanayeneva veditabbo.

其余诸句也应依此理而知其义。此处仅有此差别：应知依于三禅而感受乐，依于四禅而感受心行。所谓心行(cittasaṅkhāra)，即受与想二蕴。于此“感受乐”(sukhapaṭisaṃvedī)一句中，为显示观(vipassanā)的所缘，故《无碍解道》(Paṭisambhidāmagga)中说：“所谓乐，有身乐与心乐二种乐。”“平息心行”(passambhayaṃ cittasaṅkhāraṃ)意为逐步平息粗重的心行，即令其止息。此义应依广说于身行中的方法而了知。

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.

再者，于此，在“喜”(pīti)一句中，是以喜为首而说受(vedanā)。在“乐”(sukha)一句中，是依其自相而说受。在二“心行”(cittasaṅkhāra)句中，依据“想(saññā)与受(vedanā)，此等法为心所(cetasika)，与心相联(cittapaṭibaddha)，是为心行”之说，是指与想相应的受。应知此四法是依受随观(vedanānupassanā)之理趣而说。

235. Tatiyacatukkepi catunnaṃ jhānānaṃ vasena cittapaṭisaṃveditā veditabbā. Abhippamodayaṃ cittanti cittaṃ modento pamodento hāsento pahāsento assasissāmi passasissāmīti sikkhati. Tattha dvīhākārehi abhippamodo hoti samādhivasena ca vipassanāvasena ca.

235. 于第三个四法中，应知是依于四禅而感受心。“令心极欢喜”(abhippamodayaṃ cittaṃ)是指他学：“令心欢喜、愉悦、欣悦、踊跃，我将入息；我将出息。”于此，极欢喜由二种方式而生：依于定(samādhi)与依于观(vipassanā)。

Kathaṃ samādhivasena? Sappītike dve jhāne samāpajjati. So samāpattikkhaṇe sampayuttapītiyā cittaṃ āmodeti pamodeti. Kathaṃ vipassanāvasena? Sappītike dve jhāne samāpajjitvā vuṭṭhāya jhānasampayuttapītiṃ khayato vayato sammasati. Evaṃ vipassanākkhaṇe jhānasampayuttaṃ pītiṃ ārammaṇaṃ katvā cittaṃ āmodeti pamodeti. Evaṃ [Pg.281] paṭipanno ‘‘abhippamodayaṃ cittaṃ assasissāmi passasissāmīti sikkhatī’’ti vuccati.

如何依于定？他入于二种有喜的禅那。于入定之刹那，他以相应之喜令心欢喜、愉悦。如何依于观(vipassanā)？他入于二种有喜的禅那后，从定中起，思惟与禅那相应的喜的坏灭。如是，于观的刹那，他以与禅那相应的喜为所缘，令心欢喜、愉悦。如此修行者，即是所谓的“修学‘我将令心极欢喜而入息，我将出息’”。

Samādahaṃ cittanti paṭhamajjhānādivasena ārammaṇe cittaṃ samaṃ ādahanto samaṃ ṭhapento. Tāni vā pana jhānāni samāpajjitvā vuṭṭhāya jhānasampayuttaṃ cittaṃ khayato vayato sampassato vipassanākkhaṇe lakkhaṇapaṭivedhena uppajjati khaṇikacittekaggatā. Evaṃ uppannāya khaṇikacittekaggatāya vasenapi ārammaṇe cittaṃ samaṃ ādahanto samaṃ ṭhapento ‘‘samādahaṃ cittaṃ assasissāmi passasissāmīti sikkhatī’’ti vuccati.

“等持心”（samādahaṃ cittaṃ）者，谓以初禅等故，于所缘中平等置心。或入彼等禅那已，出定，于观（vipassanā）刹那，对观见与禅相应之心灭、逝者，由通达相而生起刹那心一境性。亦由如是生起之刹那心一境性之力，于所缘中平等置心，故说为“‘我将等持心而入息，我将等持心而出息’，如是学习”。

Vimocayaṃ cittanti 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, dukkhānupassanāya sukhasaññāto, anattānupassanāya attasaññāto, nibbidānupassanāya nandito, virāgānupassanāya rāgato, nirodhānupassanāya samudayato, paṭinissaggānupassanāya ādānato cittaṃ mocento assasati ceva passasati ca. Tena vuccati ‘‘vimocayaṃ cittaṃ assasissāmi passasissāmīti sikkhatī’’ti. Evaṃ cittānupassanāvasena idaṃ catukkaṃ bhāsitanti veditabbaṃ.

“解脱心”（vimocayaṃ cittaṃ）者，谓以初禅从五盖中解脱心，以二禅从寻、伺中解脱，以三禅从喜中解脱，以四禅从乐、苦中解脱心。或入彼等禅那已，出定，思察与禅相应之心灭、逝。彼于观（vipassanā）刹那，以无常随观从常想中解脱心，以苦随观从乐想中解脱，以无我随观从我想中解脱，以厌离随观从欣喜中解脱，以离贪随观从贪中解脱，以灭随观从集起中解脱，以舍遣随观从取中解脱，而入息而出息。是故说为“‘我将解脱心而入息，我将解脱心而出息’，如是学习”。当知此四法是以心随观而说。

236. Catutthacatukke pana aniccānupassīti ettha tāva aniccaṃ veditabbaṃ. Aniccatā veditabbā. Aniccānupassanā veditabbā. Aniccānupassī veditabbo.

236. 又，于第四个四法中，就“随观无常者”（aniccānupassī）而言，首当知“无常”（anicca），当知“无常性”（aniccatā），当知“无常随观”（aniccānupassanā），当知“随观无常者”（aniccānupassī）。

Tattha aniccanti pañcakkhandhā. Kasmā? Uppādavayaññathattabhāvā. Aniccatāti tesaṃyeva uppādavayaññathattaṃ, hutvā abhāvo vā, nibbattānaṃ tenevākārena aṭṭhatvā khaṇabhaṅgena bhedoti attho. Aniccānupassanāti tassā aniccatāya vasena rūpādīsu aniccanti anupassanā. Aniccānupassīti tāya anupassanāya samannāgato. Tasmā evaṃbhūto assasanto [Pg.282] passasanto ca idha ‘‘aniccānupassī assasissāmi passasissāmīti sikkhatī’’ti veditabbo.

于此，“无常”(anicca)即是五蕴。何以故？因其有生、灭、异之性。“无常性”(aniccatā)者，即彼等（五蕴）之生、灭、异；或已有而复无；或已生者不复住于彼状，以刹那崩坏而毁坏之义。“无常随观”(aniccānupassanā)者，即依于该无常性，于色等法中作“无常”想而随观。“观无常者”(aniccānupassī)者，即具足该随观之人。是故，当知在此，如是者于入息、出息时，学：“我将观无常而入息，我将观无常而出息。”

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 passasanto ca ‘‘virāgānupassī assasissāmi passasissāmīti sikkhatī’’ti veditabbo. Nirodhānupassīpadepi eseva nayo.

于“离贪随观者”(virāgānupassī)一句，离贪(virāga)有二，即灭尽离贪(khayavirāga)与究竟离贪(accantavirāga)。其中，“灭尽离贪”是诸行(saṅkhāra)的刹那坏灭；“究竟离贪”是涅槃。“离贪随观”(virāgānupassanā)是依见此二者而转起的观(vipassanā)与道。当知，具足此二种随观者，于入息、出息时，学：“我将观离贪而入息，我将观离贪而出息。”于“灭尽随观者”(nirodhānupassī)一句，亦同此理。

Paṭinissaggānupassīti etthāpi dve paṭinissaggā pariccāgapaṭinissaggo ca pakkhandanapaṭinissaggo ca. Paṭinissaggoyeva anupassanā paṭinissaggānupassanā. Vipassanāmaggānaṃ etamadhivacanaṃ.

于“舍离随观者”(paṭinissaggānupassī)一句亦然，舍离(paṭinissagga)有二，即舍弃舍离(pariccāgapaṭinissagga)与跃入舍离(pakkhandanapaṭinissagga)。舍离即是随观，是为“舍离随观”(paṭinissaggānupassanā)。此是观(vipassanā)与道(magga)之增上语。

Vipassanā hi tadaṅgavasena saddhiṃ khandhābhisaṅkhārehi kilese pariccajati, saṅkhatadosadassanena ca tabbiparīte nibbāne tanninnatāya pakkhandatīti pariccāgapaṭinissaggo ceva pakkhandanapaṭinissaggoti ca vuccati. Maggo samucchedavasena saddhiṃ khandhābhisaṅkhārehi kilese pariccajati, ārammaṇakaraṇena ca nibbāne pakkhandatīti pariccāgapaṭinissaggo ceva pakkhandanapaṭinissaggoti ca vuccati. Ubhayampi pana purimapurimaññāṇānaṃ anuanupassanato anupassanāti vuccati. Tāya duvidhāyapi paṭinissaggānupassanāya samannāgato hutvā assasanto passasanto ca ‘‘paṭinissaggānupassī assasissāmi passasissāmīti sikkhatī’’ti veditabbo.

诚然，观（vipassanā）以支分断的方式，连同蕴行（khandhābhisaṅkhāra）舍弃诸烦恼，又因见到有为法（saṅkhata）的过患，而趣入于与彼相反的涅槃，是故称为“舍弃舍离”与“趣入舍离”。道（magga）以根断的方式，连同蕴行舍弃诸烦恼，又以涅槃为所缘而趣入，是故称为“舍弃舍离”与“趣入舍离”。又，此二者皆因随观于前前之智，故称为“随观”。当知，他具足此二种舍离随观后，于入息、出息时，学习：“我将随观舍离而入息，我将随观舍离而出息。”

Idaṃ catutthacatukkaṃ suddhavipassanāvaseneva vuttaṃ. Purimāni pana tīṇi samathavipassanāvasena. Evaṃ catunnaṃ catukkānaṃ vasena soḷasavatthukāya ānāpānassatiyā bhāvanā veditabbā. Evaṃ soḷasavatthuvasena ca pana ayaṃ ānāpānassati mahapphalā hoti mahānisaṃsā.

此第四个四法组，纯依观（suddhavipassanā）而说；而前三组，则依止观（samathavipassanā）而说。如是，当知依此四组十六事修习入出息念（ānāpānassati）。又，如是依十六事修习，此入出息念有大果、大利益。

237. Tatrassa ‘‘ayampi kho, bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto cā’’tiādivacanato santabhāvādivasenāpi mahānisaṃsatā veditabbā, vitakkupacchedasamatthatāyapi. Ayañhi santapaṇītaasecanakasukhavihārattā samādhiantarāyakarānaṃ vitakkānaṃ vasena ito cito ca cittassa vidhāvanaṃ vicchinditvā ānāpānārammaṇābhimukhameva [Pg.283] cittaṃ karoti. Teneva vuttaṃ ‘‘ānāpānassati bhāvetabbā vitakkupacchedāyā’’ti (a. ni. 9.1).

237. 于此，从“诸比丘，此入出息念定（ānāpānassatisamādhi），若已修习、多作，即是寂静、殊胜”等语，当知其有大利益；亦因其能断除寻思（vitakka）而有大利益。诚然，此定因其寂静、殊胜、悦意、乐住，能截断障碍定之诸寻，令心不再四处奔逸，而只趣向于入出息所缘。是故说：“为断寻思，当修入出息念。”

Vijjāvimuttipāripūriyā mūlabhāvenāpi cassā mahānisaṃsatā veditabbā. Vuttañhetaṃ bhagavatā – ‘‘ānāpānassati, bhikkhave, bhāvitā bahulīkatā cattāro satipaṭṭhāne paripūreti, cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti, satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrentī’’ti (ma. ni. 3.147).

又，亦当知此入出息念因作为明解脱（vijjāvimutti）圆满之根本而有大利益。此乃世尊所说：“诸比丘，入出息念若已修习、多作，则能圆满四念处（satipaṭṭhāna）；四念处若已修习、多作，则能圆满七觉支（bojjhaṅga）；七觉支若已修习、多作，则能圆满明解脱。”

Apica carimakānaṃ assāsapassāsānaṃ viditabhāvakaraṇatopissā mahānisaṃsatā veditabbā. Vuttañhetaṃ bhagavatā – ‘‘evaṃ bhāvitāya kho, rāhula, ānāpānassatiyā evaṃ bahulīkatāya yepi te carimakā assāsapassāsā, tepi viditāva nirujjhanti, no aviditā’’ti (ma. ni. 2.121).

再者，亦当知此入出息念因能使最后的入出息（assāsapassāsa）被了知而有大利益。此乃世尊所说：“罗睺罗，入出息念如是修习、如是多作，即使是那些最后的入出息，也是在被了知的情况下灭尽，而非在未被了知的情况下灭尽。”

238. Tattha nirodhavasena tayo carimakā bhavacarimakā, jhānacarimakā, cuticarimakāti. Bhavesu hi kāmabhave assāsapassāsā pavattanti, rūpārūpabhavesu nappavattanti, tasmā te bhavacarimakā. Jhānesu purime jhānattaye pavattanti, catutthe nappavattanti, tasmā te jhānacarimakā. Ye pana cuticittassa purato soḷasamena cittena saddhiṃ uppajjitvā cuticittena saha nirujjhanti, ime cuticarimakā nāma. Ime idha ‘‘carimakā’’ti adhippetā.

238. 此中，依于“灭”而言，有三种“最后”（carimaka）：有之最后（bhavacarimaka）、禅之最后（jhānacarimaka）、死之最后（cuticarimaka）。因为在诸有中，入出息仅于欲有（kāmabhava）中生起，于色有（rūpabhava）与无色有（arūpabhava）中则不生起，故彼等为“有之最后”。在诸禅中，入出息仅于前三禅中生起，于第四禅中则不生起，故彼等为“禅之最后”。而那些与死心（cuticitta）之前的第十六心同时生起，并与死心一同息灭的入出息，名为“死之最后”。此处的“最后”即意指此“死之最后”。

Imaṃ kira kammaṭṭhānaṃ anuyuttassa bhikkhuno ānāpānārammaṇassa suṭṭhu pariggahitattā cuticittassa purato soḷasamassa cittassa uppādakkhaṇe uppādaṃ āvajjayato uppādopi nesaṃ pākaṭo hoti. Ṭhitiṃ āvajjayato ṭhitipi nesaṃ pākaṭā hoti. Bhaṅgaṃ āvajjayato ca bhaṅgo nesaṃ pākaṭo hoti.

据说，于此业处（kammaṭṭhāna）精勤用功的比丘，因善于把握入出息所缘（ānāpānārammaṇa），故当他于死心之前的第十六心生起之剎那，思惟其生起（uppāda）时，彼等的生起亦是显明的；思惟其住（ṭhiti）时，彼等的住亦是显明的；思惟其坏灭（bhaṅga）时，彼等的坏灭亦是显明的。

Ito aññaṃ kammaṭṭhānaṃ bhāvetvā arahattaṃ pattassa bhikkhuno hi āyuantaraṃ paricchinnaṃ vā hoti aparicchinnaṃ vā. Idaṃ pana soḷasavatthukaṃ ānāpānassatiṃ bhāvetvā arahattaṃ pattassa āyuantaraṃ paricchinnameva hoti. So ‘‘ettakaṃ dāni me āyusaṅkhārā pavattissanti, na ito [Pg.284] para’’nti ñatvā attano dhammatāya eva sarīrapaṭijaggananivāsanapārupanādīni sabbakiccāni katvā akkhīni nimīleti koṭapabbatavihāravāsītissatthero viya mahākarañjiyavihāravāsīmahātissatthero viya devaputtamahāraṭṭhe piṇḍapātikatissatthero viya cittalapabbatavihāravāsino dve bhātiyattherā viya ca.

诚然，修习此[入出息念]以外的其他业处而证得阿拉汉果的比丘，其寿命期间或可限定，或不可限定。然而，修习此十六事的入出息念而证得阿拉汉果者，其寿命期间则必定是可限定的。他了知：“如今我的寿行将延续至此，从此不再延续”后，便依其自法性，处理好照顾身体、穿著下衣与上衣等一切事务，然后闭上双眼。就如同住在拘多山(Koṭapabbata)寺的帝萨(Tissa)长老，如同住在大迦兰基亚(Mahākarañjiya)寺的大帝萨(Mahātissa)长老，如同在天子大国(Devaputta Mahāraṭṭha)行乞的帝萨(Tissa)长老，以及如同住在吉达拉山(Cittalapabbata)寺的两位兄弟长老一般。

Tatridaṃ ekavatthuparidīpanaṃ. Dvebhātiyattherānaṃ kireko puṇṇamuposathadivase pātimokkhaṃ osāretvā bhikkhusaṅghaparivuto attano vasanaṭṭhānaṃ gantvā caṅkame ṭhito candālokaṃ oloketvā attano āyusaṅkhāre upadhāretvā bhikkhusaṅghamāha – ‘‘tumhehi kathaṃ parinibbāyantā bhikkhū diṭṭhapubbā’’ti. Tatra keci āhaṃsu ‘‘amhehi āsane nisinnakāva parinibbāyantā diṭṭhapubbā’’ti. Keci ‘‘amhehi ākāse pallaṅkamābhujitvā nisinnakā’’ti. Thero āha – ‘‘ahaṃ dāni vo caṅkamantameva parinibbāyamānaṃ dassessāmī’’ti tato caṅkame lekhaṃ katvā ‘‘ahaṃ ito caṅkamakoṭito parakoṭiṃ gantvā nivattamāno imaṃ lekhaṃ patvāva parinibbāyissāmī’’ti vatvā caṅkamaṃ oruyha parabhāgaṃ gantvā nivattamāno ekena pādena lekhaṃ akkantakkhaṇeyeva parinibbāyi.

在此，阐明其中一事。据说，两位兄弟长老中的一位，在满月布萨日诵完波罗提木叉后，在比丘僧众的围绕下回到住处，他站在经行处，望着月光，审察自己的寿行后，向比丘僧众问道：“诸贤，你们曾见过比丘们以何种方式般涅槃？”其中有些比丘回答：“我们曾见过坐在座位上般涅槃的。”另一些说：“我们曾见过在空中结跏趺坐而般涅槃的。”长老说：“如今，我将向你们展示正在经行时般涅槃。”于是，他在经行处划下一道线，说道：“我从经行处此端走到彼端，返回时，一到此线便将般涅槃。”说完，他走上经行处，行至另一端后返回，当一只脚刚踏上那道线时，随即般涅槃。

Tasmā have appamatto, anuyuñjetha paṇḍito;

Evaṃ anekānisaṃsaṃ, ānāpānassatiṃ sadāti.

是故，智者确实应当不放逸，恒常勤修此具有众多功德的入出息念。

Idaṃ ānāpānassatiyaṃ vitthārakathāmukhaṃ.

此为入出息念的广说之开端。

Upasamānussatikathā

寂止随念解说

239. Ānāpānassatiyā anantaraṃ uddiṭṭhaṃ pana upasamānussatiṃ bhāvetukāmena rahogatena paṭisallīnena – ‘‘yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā virāgo tesaṃ dhammānaṃ aggamakkhāyati, yadidaṃ madanimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo taṇhakkhayo virāgo nirodho nibbāna’’nti (a. ni. 4.34; itivu. 90) evaṃ sabbadukkhūpasamasaṅkhātassa nibbānassa guṇā anussaritabbā.

239. 此外，于入出息念之后，欲修习所开示的寂止随念(upasamānussati)者，当独居静处，如此随念那被称为“一切苦之寂止”的涅槃功德：“诸比丘，无论是有为法还是无为法，离贪于彼等法中被称为最上。此即：摧伏骄慢，止息渴爱，根除执著，截断轮回，灭尽贪爱，离贪，寂灭，涅槃。”(《增支部》4.34；《如是语》90)

Tattha yāvatāti yattakā. Dhammāti sabhāvā. Saṅkhatā vā asaṅkhatā vāti saṅgamma samāgamma paccayehi katā vā akatā vā. Virāgo tesaṃ dhammānaṃ [Pg.285] aggamakkhāyatīti tesaṃ saṅkhatāsaṅkhatadhammānaṃ virāgo aggamakkhāyati seṭṭho uttamoti vuccati. Tattha virāgoti na rāgābhāvamattameva, atha kho yadidaṃ madanimmadano…pe… nibbānanti yo so madanimmadanotiādīni nāmāni asaṅkhatadhammo labhati, so virāgoti paccetabbo. So hi yasmā tamāgamma sabbepi mānamadapurisamadādayo madā nimmadā amadā honti vinassanti, tasmā madanimmadanoti vuccati. Yasmā ca tamāgamma sabbāpi kāmapipāsā vinayaṃ abbhatthaṃ yāti, tasmā pipāsavinayoti vuccati. Yasmā pana tamāgamma pañcakāmaguṇālayā samugghātaṃ gacchanti, tasmā ālayasamugghātoti vuccati. Yasmā ca tamāgamma tebhūmakaṃ vaṭṭaṃ upacchijjati, tasmā vaṭṭupacchedoti vuccati. Yasmā pana tamāgamma sabbaso taṇhā khayaṃ gacchati virajjati nirujjhati ca, tasmā taṇhakkhayo virāgo nirodhoti vuccati. Yasmā panesa catasso yoniyo pañca gatiyo satta viññāṇaṭṭhitiyo nava ca sattāvāse aparāparabhāvāya vinanato ābandhanato saṃsibbanato vānanti laddhavohārāya taṇhāya nikkhanto nissaṭo visaṃyutto, tasmā nibbānanti vuccatīti.

于此，“所有”(yāvatā)即“任何数量”(yattakā)。“法”(dhammā)即“自性”(sabhāvā)。“有为或无为”(saṅkhatā vā asaṅkhatā vā)即由诸缘聚集、和合而造作，或非由其造作。“于彼诸法中，离贪被称为最上”，是说于彼有为、无为法中，离贪被称为最上，意即最胜、至高。于此，“离贪”(virāgo)不仅是贪欲的不存在而已；反之，那获得了“调伏骄慢”(madanimmadano)……乃至“涅槃”(nibbāna)等名称的无为法，当知即是“离贪”。诚然，因为依靠它，所有诸如我慢之慢、男人之慢等骄慢，都会被调伏、无慢、消亡，因此它被称为“调伏骄慢”。又因为依靠它，一切欲渴都达到调伏、灭尽，因此它被称为“调伏渴爱”(pipāsavinayo)。再者，因为依靠它，五种欲乐的执著处被根除，因此它被称为“根除执著”(ālayasamugghāto)。又因为依靠它，三界之轮转被断绝，因此它被称为“断绝轮转”(vaṭṭupacchedo)。再者，因为依靠它，渴爱被完全摧毁、离染并寂灭，因此它被称为“渴爱之尽”(taṇhakkhayo)、“离贪”(virāgo)、“灭”(nirodho)。再者，因为此法已出离、脱离、不相应于那被称为“缚”(vāna)的渴爱——此渴爱因其对四生、五趣、七识住及九有情居的辗转再生进行编织(vinanato)、捆绑(ābandhanato)、缝合(saṃsibbanato)而得名——是故，它被称为“涅槃”(nibbāna)。

Evametesaṃ madanimmadanatādīnaṃ guṇānaṃ vasena nibbānasaṅkhāto upasamo anussaritabbo. Ye vā panaññepi bhagavatā – ‘‘asaṅkhatañca vo, bhikkhave, desessāmi… saccañca… pārañca… sududdasañca… ajarañca… dhuvañca… nippapañcañca… amatañca… sivañca… khemañca… abbhutañca… anītikañca… abyābajjhañca… visuddhiñca… dīpañca… tāṇañca … leṇañca vo, bhikkhave, desessāmī’’tiādīsu (saṃ. ni. 4.366) suttesu upasamaguṇā vuttā, tesampi vasena anussaritabboyeva.

应如是凭借摧伏骄慢等功德，随念被称为涅槃的寂静。此外，世尊在“诸比丘，我将为你们宣说无为……真实……彼岸……极难见……无老……恒常……无戏论……不死……寂静……安稳……稀有……无灾患……无逼恼……清净……洲岛……守护……庇护所”等诸经（《相应部》4.366）中所说的寂静功德，也应凭借它们而随念。

Tassevaṃ madanimmadanatādiguṇavasena upasamaṃ anussarato neva tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosa… na mohapariyuṭṭhitaṃ cittaṃ hoti. Ujugatamevassa tasmiṃ samaye cittaṃ hoti upasamaṃ ārabbhāti buddhānussatiādīsu vuttanayeneva vikkhambhitanīvaraṇassa ekakkhaṇe jhānaṅgāni uppajjanti. Upasamaguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā appanaṃ appatvā upacārappattameva jhānaṃ hoti[Pg.286]. Tadetamupasamaguṇānussaraṇavasena upasamānussaticceva saṅkhyaṃ gacchati.

对于如此凭借摧伏骄慢等功德而随念寂静者，彼时其心不为贪所缠缚，不为瞋……不为痴所缠缚。彼时，其心缘于寂静而变得正直。如佛随念等中所说之理，于镇伏五盖者，禅支于一刹那间生起。然而，因寂静功德甚深，或因胜解于随念种种功德，禅那未达安止，仅至于近行。此禅那凭借随念寂静功德，即得名为“寂静随念”。

Cha anussatiyo viya ca ayampi ariyasāvakasseva ijjhati, evaṃ santepi upasamagarukena puthujjanenāpi manasi kātabbā. Sutavasenāpi hi upasame cittaṃ pasīdati. Imañca pana upasamānussatiṃ anuyutto bhikkhu sukhaṃ supati, sukhaṃ paṭibujjhati, santindriyo hoti santamānaso hirottappasamannāgato pāsādiko paṇītādhimuttiko sabrahmacārīnaṃ garu ca bhāvanīyo ca. Uttari appaṭivijjhanto pana sugatiparāyano hoti.

此（寂静随念）如同（前）六种随念，唯有圣弟子方能成就。即便如此，敬重寂静的凡夫也应作意。因为仅凭听闻，心也能于寂静中生起净信。再者，致力于此寂静随念的比丘，安乐地睡，安乐地醒；他诸根寂静，内心安宁，具足惭愧，令人净信，有高尚的胜解，为同梵行者所尊重与敬爱。即使未能证得更高的（道果），亦以善趣为归宿。

Tasmā have appamatto, bhāvayetha vicakkhaṇo;

Evaṃ anekānisaṃsaṃ, ariye upasame satinti.

是故，具眼者应不放逸地，于神圣的寂静中，真实修习此具有众多功德之念。

Idaṃ upasamānussatiyaṃ vitthārakathāmukhaṃ.

此为《寂静随念》之广说开端。

Iti sādhujanapāmojjatthāya kate visuddhimagge

如是为令善人生喜而作之《清净道论》中

Samādhibhāvanādhikāre

于定修习篇

Anussatikammaṭṭhānaniddeso nāma

名为随念业处之解释

Aṭṭhamo paricchedo.

第八章。

9. Brahmavihāraniddeso

9. 梵住的解释

Mettābhāvanākathā

慈修习之说明

240. Anussatikammaṭṭhānānantaraṃ [Pg.287] uddiṭṭhesu pana mettā, karuṇā, muditā, upekkhāti imesu catūsu brahmavihāresu mettaṃ bhāvetukāmena tāva ādikammikena yogāvacarena upacchinnapalibodhena gahitakammaṭṭhānena bhattakiccaṃ katvā bhattasammadaṃ paṭivinodetvā vivitte padese supaññatte āsane sukhanisinnena ādito tāva dose ādīnavo, khantiyañca ānisaṃso paccavekkhitabbo.

240. 再者，于随念业处之后所开示的慈、悲、喜、舍此四梵住中，欲修习慈的初业修行者，当先断除诸障碍，已从业师领受业处，食事已毕，除去食后昏沉，于闲静处，在善设之座上安乐而坐，首先应思察嗔恚的过患及忍耐的功德。

Kasmā? Imāya hi bhāvanāya doso pahātabbo, khanti adhigantabbā. Na ca sakkā kiñci adiṭṭhādīnavaṃ pahātuṃ, aviditānisaṃsaṃ vā adhigantuṃ. Tasmā ‘‘duṭṭho kho, āvuso, dosena abhibhūto pariyādiṇṇacitto pāṇampi hanatī’’tiādīnaṃ (a. ni. 3.72) vasena dose ādīnavo daṭṭhabbo.

何以故？因为通过此修习，当断除嗔恚，当证得忍耐。于未见其过患之法，实不能舍；于未知其功德之法，亦不能得。是故，当依“贤友(āvuso)，被嗔恚所败坏、所征服、心被夺者，乃至能行杀生”等经，而见嗔恚之过患。

‘‘Khantī paramaṃ tapo titikkhā, nibbānaṃ paramaṃ vadanti buddhā’’;

(Dī. ni. 2.90;

dha. pa. 184);

‘‘Khantibalaṃ balānīkaṃ, tamahaṃ brūmi brāhmaṇaṃ’’. (dha. pa. 399;

su. ni. 628);

“忍耐、堪忍是最高的苦行，诸佛说涅槃至上”；（长部2.90；法句经184）“具足忍耐力与忍耐军之人，我称之为婆罗门”。（法句经399；经集628）

‘‘Khantā bhiyyo na vijjatī’’tiādīnaṃ (saṃ. ni. 1.250) vasena khantiyaṃ ānisaṃso veditabbo.

当依“无有比忍耐更殊胜者”（相应部1.250）等经，而知忍耐的功德。

Athevaṃ diṭṭhādīnavato dosato cittaṃ vivecanatthāya, viditānisaṃsāya ca khantiyā saṃyojanatthāya mettābhāvanā ārabhitabbā. Ārabhantena ca āditova puggalabhedo jānitabbo ‘‘imesu puggalesu mettā paṭhamaṃ na bhāvetabbā, imesu neva bhāvetabbā’’ti.

然后，如此为使心远离已见其过患的嗔恚，并为使之与已知其功德的忍耐相结合，应当开始修习慈。开始修习者，应首先了知个人的差别，即：“对此等人，不应首先修习慈；对此等人，则绝不应修习慈”。

Ayañhi mettā appiyapuggale, atippiyasahāyake, majjhatte, verīpuggaleti imesu catūsu paṭhamaṃ na bhāvetabbā. Liṅgavisabhāge odhiso na bhāvetabbā. Kālakate na bhāvetabbāva. Kiṃkāraṇā appiyādīsu paṭhamaṃ na bhāvetabbā? Appiyaṃ hi piyaṭṭhāne ṭhapento kilamati. Atippiyasahāyakaṃ majjhattaṭṭhāne ṭhapento kilamati, appamattakepi cassa dukkhe uppanne ārodanākārappatto viya hoti. Majjhattaṃ [Pg.288] garuṭṭhāne ca piyaṭṭhāne ca ṭhapento kilamati. Verimanussarato kodho uppajjati, tasmā appiyādīsu paṭhamaṃ na bhāvetabbā.

此慈心，对不可爱的人、过于亲密的朋友、中立者以及仇敌这四种人，最初不应修习。对性别不同者，不应限定地修习。对已故者，则绝不应修习。为何最初不应对不可爱的人等修习呢？因为将不可爱的人置于可爱的位置会令人疲惫；将过于亲密的朋友置于中立的位置会令人疲惫，而且当他遭受丝毫痛苦时，（修习者）也会变得像要哭泣一般；将中立者置于应尊敬的位置和可爱的位置会令人疲惫；忆念仇敌则会生起嗔恨。因此，最初不应对不可爱的人等修习。

Liṅgavisabhāge pana tameva ārabbha odhiso bhāventassa rāgo uppajjati. Aññataro kira amaccaputto kulūpakattheraṃ pucchi ‘‘bhante, kassa mettā bhāvetabbā’’ti? Thero ‘‘piyapuggale’’ti āha. Tassa attano bhariyā piyā hoti. So tassā mettaṃ bhāvento sabbarattiṃ bhittiyuddhamakāsi. Tasmā liṅgavisabhāge odhiso na bhāvetabbā.

再者，对性别不同者，若只缘取那一人而限定地修习，会生起贪欲。据说，有位大臣之子问一位常到某家应供的长老：“尊者，应对谁修习慈心呢？”长老说：“对可爱的人。”他的妻子正是他所爱的人。于是他对妻子修习慈心，结果整夜都在撞墙。因此，不应对性别不同者限定地修习。

Kālakate pana bhāvento neva appanaṃ, na upacāraṃ pāpuṇāti. Aññataro kira daharabhikkhu ācariyaṃ ārabbha mettaṃ ārabhi. Tassa mettā nappavattati. So mahātherassa santikaṃ gantvā ‘‘bhante, paguṇāva me mettājhānasamāpatti, na ca naṃ samāpajjituṃ sakkomi, kiṃ nu kho kāraṇa’’nti āha. Thero ‘‘nimittaṃ, āvuso, gavesāhī’’ti āha. So gavesanto ācariyassa matabhāvaṃ ñatvā aññaṃ ārabbha mettāyanto samāpattiṃ appesi. Tasmā kālakate na bhāvetabbāva.

再者，对已故者修习，既不能达到安止定，也不能达到近行定。据说，有位年轻比丘缘于其阿阇梨而开始修慈，但慈心不生。他去到一位大长老跟前说：“尊者，我的慈心禅定已然娴熟，却无法入定，究竟是何原因呢？”长老说：“贤友，你当探查（所缘之）相。”他探查后，得知阿阇梨已去世，于是缘于他人修慈，证得了等至。因此，绝不应对已故者修习。

241. Sabbapaṭhamaṃ pana ‘‘ahaṃ sukhito homi niddukkho’’ti vā, ‘‘avero abyāpajjo anīgho sukhī attānaṃ pariharāmī’’ti vā evaṃ punappunaṃ attaniyeva bhāvetabbā.

241. 再者，最首要的，应如此这般反复地只对自己修习：“愿我快乐，无有痛苦”，或“愿我无怨、无害、无恼，快乐地维持自己”。

Evaṃ sante yaṃ vibhaṅge (vibha. 643) vuttaṃ –

若是如此，如《分别》（Vibh. 643）中所说——

‘‘Kathañca bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati? Seyyathāpi nāma ekaṃ puggalaṃ piyaṃ manāpaṃ disvā mettāyeyya, evameva sabbe satte mettāya pharatī’’ti.

“比丘如何以慈俱之心遍满一方而住？犹如看见一个可爱可意的人而对其生起慈心，同样地，他以慈心遍满一切有情。”

‘‘Yañca paṭisambhidāyaṃ (paṭi. ma. 2.22) –

以及如《无碍解道》(Paṭisambhidāmagga)中所说：

‘‘Katamehi pañcahākārehi anodhisopharaṇā mettā cetovimutti bhāvetabbā, sabbe sattā averā hontu’’ abyāpajjā anīghā sukhī attānaṃ pariharantu. Sabbe pāṇā… sabbe bhūtā… sabbe puggalā… sabbe attabhāvapariyāpannā averā abyāpajjā anīghā sukhī attānaṃ pariharantū’’tiādi –

“‘应以五种方式修习无差别遍满的慈心解脱：愿一切众生无怨、无瞋、无恼，安乐地维持自己。愿一切有息者……愿一切已生者……愿一切个人……愿一切为自体所含摄者无怨、无瞋、无恼，安乐地维持自己。’等等——”

Vuttaṃ. Yañca mettasutte (khu. pā. 9.3; su. ni. 145) –

以及如《慈经》(Mettasutta)（小部·小诵9；经集145）中所说：

‘‘Sukhinova [Pg.289] khemino hontu,Sabbasattā bhavantu sukhitattā’’tiādi. –

“‘愿他们快乐、安稳，愿一切众生内心安乐。’等等——”

Vuttaṃ, taṃ virujjhati. Na hi tattha attani bhāvanā vuttāti ce. Tañca na virujjhati. Kasmā? Tañhi appanāvasena vuttaṃ. Idaṃ sakkhibhāvavasena.

如果有人说：“这些说法是相矛盾的，因为在那些经文中并没有说要对自己修习慈心。”（回答是：）这并不矛盾。为什么呢？因为那些说法是就安止定(appanā)而言，而这里的说法是就以自身为证而言。

Sacepi hi vassasataṃ vassasahassaṃ vā ‘‘ahaṃ sukhito homī’’tiādinā nayena attani mettaṃ bhāveti, nevassa appanā uppajjati. ‘‘Ahaṃ sukhito homī’’ti bhāvayato pana yathā ahaṃ sukhakāmo dukkhapaṭikkūlo jīvitukāmo amaritukāmo ca, evaṃ aññepi sattāti attānaṃ sakkhiṃ katvā aññasattesu hitasukhakāmatā uppajjati. Bhagavatāpi –

确实，假使有人即使百年乃至千年都以“愿我快乐”等方式对自己修慈，他的安止定也不会生起。然而，当修习“愿我快乐”时，他会这样想：“正如我欲乐、厌苦、欲生、不欲死，其他众生也是如此。”这样以自身为证，就会对其他众生生起希望他们获得利益和安乐之心。世尊也——

‘‘Sabbā disā anuparigamma cetasā,Nevajjhagā piyataramattanā kvaci;

Evaṃ piyo puthu attā paresaṃ,Tasmā na hiṃse paramattakāmo’’ti. (saṃ. ni. 1.119;

udā. 41);

–

“‘以心遍行于十方，未见有比己更爱者；他人亦是如此爱其己，是故爱己者不害他。’（相应部1.119；自说经41）”

Vadatā ayaṃ nayo dassito.

——说此偈，即已开示了此法。

242. Tasmā sakkhibhāvatthaṃ paṭhamaṃ attānaṃ mettāya pharitvā tadanantaraṃ sukhappavattanatthaṃ yvāyaṃ piyo manāpo garu bhāvanīyo ācariyo vā ācariyamatto vā upajjhāyo vā upajjhāyamatto vā tassa dānapiyavacanādīni piyamanāpattakāraṇāni sīlasutādīni garubhāvanīyattakāraṇāni ca anussaritvā ‘‘esa sappuriso sukhī hotu niddukkho’’tiādinā nayena mettā bhāvetabbā.

242. 因此，为了以自身为证，首先以慈遍满自身；其后，为了易于生起慈心，对于那可爱、可意、可敬、值得敬奉的导师(ācariya)或如导师者，戒师(upajjhāya)或如戒师者，应忆念其布施、爱语等所以为可爱、可意之因，以及戒、多闻等所以为可敬、值得敬奉之因，并以“愿此善人快乐、无苦”等方式修习慈心。

Evarūpe ca puggale kāmaṃ appanā sampajjati, iminā pana bhikkhunā tāvatakeneva tuṭṭhiṃ anāpajjitvā sīmāsambhedaṃ kattukāmena tadanantaraṃ atippiyasahāyake, atippiyasahāyakato majjhatte, majjhattato verīpuggale mettā bhāvetabbā. Bhāventena ca ekekasmiṃ koṭṭhāse muduṃ kammaniyaṃ cittaṃ katvā tadanantare tadanantare upasaṃharitabbaṃ.

对于这样的人，固然可以成就安止定(appanā)，但如果这位比丘不满足于此，而想破除界限(sīmāsambheda)，则应在其后对极亲密的朋友修慈，从极亲密的朋友（之后）对中立者修慈，从中立者（之后）对怨敌修慈。修习时，应在每一部分中，让心变得柔软、堪能后，再将其运用到下一个又一个部分。

Yassa [Pg.290] pana verīpuggalo vā natthi, mahāpurisajātikattā vā anatthaṃ karontepi pare verīsaññāva nuppajjati, tena ‘‘majjhatte me mettacittaṃ kammaniyaṃ jātaṃ, idāni naṃ verimhi upasaṃharāmī’’ti byāpārova na kātabbo. Yassa pana atthi, taṃ sandhāya vuttaṃ ‘‘majjhattato verīpuggale mettā bhāvetabbā’’ti.

然而，若有人没有怨敌，或因其具有大士(mahāpurisa)的特质，即使他人对自己作不饶益事，也绝不生起怨敌之想，那么此人就不必费力去想：“我对中立者的慈心已变得堪能，现在我将它运用到怨敌身上。”而“应从中立者（之后）对怨敌修习慈心”这句话，是针对有怨敌的人而说的。

243. Sace panassa verimhi cittamupasaṃharato tena katāparādhānussaraṇena paṭighamuppajjati, athānena purimapuggalesu yattha katthaci punappunaṃ mettaṃ samāpajjitvā vuṭṭhahitvā punappunaṃ taṃ puggalaṃ mettāyantena paṭighaṃ vinodetabbaṃ. Sace evampi vāyamato na nibbāti, atha –

243. 然而，如果他在将心转向怨敌时，因忆念其所作的过犯而生起瞋恚(paṭigha)，那么他应在之前的任何一类人身上，再再入于慈心定，出定后，再再对此（怨敌）之人修慈，以此来去除瞋恚。如果如此努力仍不平息，那么——

Kakacūpamaovāda-ādīnaṃ anusārato;

Paṭighassa pahānāya, ghaṭitabbaṃ punappunaṃ.

应依循《锯喻经》等教诫，为断除瞋恚，再再努力。

Tañca kho iminā ākārena attānaṃ ovadanteneva ‘‘are kujjhanapurisa, nanu vuttaṃ bhagavatā –

而且，应当这样告诫自己来努力：“喂！你这易怒的人，世尊不是说过吗——”

‘Ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ, tatrāpi yo mano padoseyya. Na me so tena sāsanakaro’ti (ma. ni. 1.232) ca,

“诸比丘，即使盗贼用双柄锯肢解你们的肢体，即使如此，若有人因此心生嗔恚，他便不是我的教诲奉行者。”（《中部》1.232）

‘Tasseva tena pāpiyo, yo kuddhaṃ paṭikujjhati;

Kuddhamappaṭikujjhanto, saṅgāmaṃ jeti dujjayaṃ.

“于忿者还忿，彼因此更恶；于忿者不忿，得胜难胜之战。

‘‘‘Ubhinnamatthaṃ carati, attano ca parassa ca;

Paraṃ saṅkupitaṃ ñatvā, yo sato upasammatī’ti ca. (saṃ. ni. 1.188);

–

“知他人已嗔怒，有念而自息者，是为自他二者之利益而行。”（《相应部》1.188）

‘‘‘Sattime, bhikkhave, dhammā sapattakantā sapattakaraṇā kodhanaṃ āgacchanti itthiṃ vā purisaṃ vā. Katame satta? Idha, bhikkhave, sapatto sapattassa evaṃ icchati aho vatāyaṃ dubbaṇṇo assāti. Taṃ kissahetu? Na, bhikkhave, sapatto sapattassa vaṇṇavatāya nandati. Kodhanāyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto kiñcāpi so hoti sunhāto suvilitto kappitakesamassu odātavatthavasano, atha kho so dubbaṇṇova hoti kodhābhibhūto. Ayaṃ, bhikkhave, [Pg.291] paṭhamo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā. Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati ahovatāyaṃ dukkhaṃ sayeyyāti…pe… na pacurattho assāti…pe… na bhogavā assāti…pe… na yasavā assāti…pe… na mittavā assāti…pe… na kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyāti. Taṃ kissa hetu? Na, bhikkhave, sapatto sapattassa sugatigamanena nandati. Kodhanāyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto kāyena duccaritaṃ carati, vācāya manasā duccaritaṃ carati. So kāyena vācāya manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati kodhābhibhūto’ti (a. ni. 7.64) ca,

“诸比丘，有此七法令敌称快、为敌所为，会降临到愤怒的女人或男人身上。是哪七法呢？于此，诸比丘，敌人对敌人如此希望：‘啊，愿此人变得丑陋！’那是什么原因呢？诸比丘，敌人不乐于敌人的美貌。诸比丘，此愤怒的个人，被愤怒所征服，为愤怒所控制，即使他善于沐浴，善于涂香，修剪了头发与胡须，穿着洁白的衣服，但因被愤怒所征服，他确实是丑陋的。诸比丘，这是第一法令敌称快、为敌所为，会降临到愤怒的女人或男人身上。再者，诸比丘，敌人对敌人如此希望：‘啊，愿此人痛苦地睡眠！’……‘啊，愿此人无有大利！’……‘啊，愿此人无有财富！’……‘啊，愿此人无有名望！’……‘啊，愿此人无有朋友！’……‘啊，愿此人身坏命终之后，不往生善趣、天界！’那是什么原因呢？诸比丘，敌人不乐于敌人去往善趣。诸比丘，此愤怒的个人，被愤怒所征服，为愤怒所控制，他以身行恶行，以语、以意行恶行。他以身、语、意行恶行后，身坏命终，往生于恶道、恶趣、堕处、地狱——因为他被愤怒所征服。”（《增支部》7.64）

‘‘‘Seyyathāpi, bhikkhave, chavālātaṃ ubhatopadittaṃ majjhe gūthagataṃ neva gāme kaṭṭhatthaṃ pharati, na araññe kaṭṭhatthaṃ pharati. Tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmī’ti ca,

“诸比丘，譬如火葬之木，两头燃烧，中间涂粪，于村中不堪为木柴用，于林中亦不堪为木柴用。诸比丘，我说此人亦复如是。”

‘‘So dāni tvaṃ evaṃ kujjhanto na ceva bhagavato sāsanakaro bhavissasi, paṭikujjhanto ca kuddhapurisatopi pāpiyo hutvā na dujjayaṃ saṅgāmaṃ jessasi, sapattakaraṇe ca dhamme attāva attano karissasi, chavālātūpamo ca bhavissasī’’ti.

“如今你这样生气，既不能成为世尊教法的奉行者；又因回怒，变得比那先生气的人更恶劣，将无法战胜难胜之战；你将对自己做出敌人所做之事，并且会变得像那火葬之木一样。”

244. Tassevaṃ ghaṭayato vāyamato sace taṃ paṭighaṃ vūpasammati, iccetaṃ kusalaṃ. No ce vūpasammati, atha yo yo dhammo tassa puggalassa vūpasanto hoti parisuddho, anussariyamāno pasādaṃ āvahati, taṃ taṃ anussaritvā āghāto paṭivinetabbo.

244. 对于如此努力精进的他，如果那嗔恚平息了，这是善的。如果未能平息，那么，对于那个人（指怨恨的对象）任何已平息、已清净的法，当忆念时能带来净信，就应忆念其一一之法，以去除怨恨。

Ekaccassa hi kāyasamācārova upasanto hoti. Upasantabhāvo cassa bahuṃ vattapaṭipattiṃ karontassa sabbajanena ñāyati. Vacīsamācāramanosamācārā pana avūpasantā honti. Tassa te acintetvā kāyasamācāravūpasamoyeva anussaritabbo.

诚然，有的人只有身行是寂静的。当他履行众多行持时，其寂静的状态为众人所知。然而，其语行与意行却不寂静。对于此人，不应思虑其（语、意）二行，只应忆念其身行之寂静。

Ekaccassa [Pg.292] vacīsamācārova upasanto hoti. Upasantabhāvo cassa sabbajanena ñāyati. So hi pakatiyā ca paṭisanthārakusalo hoti sakhilo sukhasambhāso sammodako uttānamukho pubbabhāsī madhurena sarena dhammaṃ osāreti, parimaṇḍalehi padabyañjanehi dhammakathaṃ katheti. Kāyasamācāramanosamācārā pana avūpasantā honti, tassa te acintetvā vacīsamācāravūpasamoyeva anussaritabbo.

有的人只有语行是寂静的，其寂静的状态为众人所知。此人天生善于交谈，言辞柔和，谈吐可亲，和蔼随喜，面容开朗，主动问候；他以甜美的声音诵法，以圆满周具的文句说法。然而，其身行与意行却不寂静。对于此人，不应思虑其（身、意）二行，只应忆念其语行之寂静。

Ekaccassa manosamācārova upasanto hoti, upasantabhāvo cassa cetiyavandanādīsu sabbajanassa pākaṭo hoti. Yo hi avūpasantacitto hoti, so cetiyaṃ vā bodhiṃ vā there vā vandamāno na sakkaccaṃ vandati, dhammassavanamaṇḍape vikkhittacitto vā pacalāyanto vā nisīdati. Upasantacitto pana okappetvā vandati, ohitasoto aṭṭhiṃkatvā kāyena vā vācāya vā cittappasādaṃ karonto dhammaṃ suṇāti. Iti ekaccassa manosamācārova upasanto hoti, kāyavacīsamācārā avūpasantā honti, tassa te acintetvā manosamācāravūpasamoyeva anussaritabbo.

于某些人，唯有意行寂静，其寂静之相于礼敬塔寺等时，为众人所共见。因为心不寂静者，于礼拜塔寺、菩提树或长老时，则不恭敬；于法堂听法时，或心散乱，或坐昏沉。而心寂静者，则具信心地礼拜，倾耳谛听，用心专注，以身或语显现心的净信而听闻法义。如是，于某些人，唯有意行寂静，身行与语行尚未寂静，对他不应思虑其未寂静的身语二行，只应随念其意行之寂静。

Ekaccassa pana imesu tīsu dhammesu ekopi avūpasanto hoti, tasmiṃ puggale ‘‘kiñcāpi esa idāni manussaloke carati, atha kho katipāhassa accayena aṭṭhamahānirayasoḷasaussadanirayaparipūrako bhavissatī’’ti kāruññaṃ upaṭṭhapetabbaṃ. Kāruññampi hi paṭicca āghāto vūpasammati.

于某些人，于此三法中，无一寂静。对此等人（puggala），应生起悲悯：“此人如今虽行走于人间，然无多日后，将成为八大热地狱（aṭṭhamahāniraya）与十六小地狱（soḷasaussadaniraya）的填充者。”因为依于悲悯，嗔恚得以平息。

Ekaccassa tayopime dhammā vūpasantā honti, tassa yaṃ yaṃ icchati, taṃ taṃ anussaritabbaṃ. Tādise hi puggale na dukkarā hoti mettābhāvanāti.

于某些人，此三法皆已寂静。对他，可随己意，随念其任何一法。因为对此等人（puggala）修习慈心（mettābhāvanā）并不困难。

Imassa ca atthassa āvibhāvatthaṃ – ‘‘pañcime, āvuso, āghātapaṭivinayā. Yattha bhikkhuno uppanno āghāto sabbaso paṭivinodetabbo’’ti (a. ni. 5.162) idaṃ pañcakanipāte āghātapaṭivinayasuttaṃ vitthāretabbaṃ.

为令此义明了，应广说《增支部·五集》（Pañcakanipāta）中的《调伏怨恨经》（Āghātapaṭivinayasutta）：“贤友（āvuso）们，有此五种调伏怨恨法。比丘（bhikkhu）生起怨恨时，应依之完全调伏。”

245. Sace panassa evampi vāyamato āghāto uppajjatiyeva, athānena evaṃ attā ovaditabbo –

245. 然若如是精勤，嗔恨仍复生起，则应如是自我的教诫：

‘‘Attano [Pg.293] visaye dukkhaṃ, kataṃ te yadi verinā;

Kiṃ tassāvisaye dukkhaṃ, sacitte kattumicchasi.

怨敌若于汝身（其所能及）造苦，汝何故欲于自心（其所不及）自造其苦？

‘‘Bahūpakāraṃ hitvāna, ñātivaggaṃ rudammukhaṃ;

Mahānatthakaraṃ kodhaṃ, sapattaṃ na jahāsi kiṃ.

汝能舍离恩重泪垂之亲族，何不舍离此大害之怨敌——嗔？

‘‘Yāni rakkhasi sīlāni, tesaṃ mūlanikantanaṃ;

Kodhaṃ nāmupaḷālesi, ko tayā sadiso jaḷo.

汝所护持之诸戒，嗔能断其根；汝今反纵此嗔，更有何人愚于汝？

‘‘Kataṃ anariyaṃ kammaṃ, parena iti kujjhasi;

Kiṃ nu tvaṃ tādisaṃyeva, yo sayaṃ kattumicchasi.

“他人对我做了卑劣的行为，你因此而生气；你自己为何也想要做同样的行为呢？”

‘‘Dosetukāmo yadi taṃ, amanāpaṃ paro kari;

Dosuppādena tasseva, kiṃ pūresi manorathaṃ.

“若敌人为激怒你而做了令你不快之事，你为何要生起嗔心来满足他的愿望呢？”

‘‘Dukkhaṃ tassa ca nāma tvaṃ, kuddho kāhasi vā navā;

Attānaṃ panidāneva, kodhadukkhena bādhasi.

“你生气了，或许能、或许不能给对方造成痛苦；但现在，你已经正用嗔怒之苦折磨自己了。”

‘‘Kodhaṃ vā ahitaṃ maggaṃ, ārūḷhā yadi verino;

Kasmā tuvampi kujjhanto, tesaṃyevānusikkhasi.

“若敌人们已走上嗔怒这条无益之路，你又为何要生气，去效仿他们呢？”

‘‘Yaṃ dosaṃ tava nissāya, sattunā appiyaṃ kataṃ;

Tameva dosaṃ chindassu, kimaṭṭhāne vihaññasi.

“敌人依于嗔心对你做了不快之事，你就应斩断那（自己内心的）嗔心。为何要为不当的对象而苦恼呢？”

‘‘Khaṇikattā ca dhammānaṃ, yehi khandhehi te kataṃ;

Amanāpaṃ niruddhā te, kassa dānīdha kujjhasi.

“再者，由于诸法的刹那性，对你做了不快之事的那些蕴已经息灭。如今，你在这里是对谁生气呢？”

‘‘Dukkhaṃ karoti yo yassa, taṃ vinā kassa so kare;

Sayampi dukkhahetutta, miti kiṃ tassa kujjhasī’’ti.

“造苦者对受苦者制造痛苦，但若没有受苦者，他又能对谁制造痛苦呢？你自己也是痛苦之因。既然如此，为何只对他生气呢？”

246. Sace panassa evaṃ attānaṃ ovadatopi paṭighaṃ neva vūpasammati, athānena attano ca parassa ca kammassakatā paccavekkhitabbā. Tattha attano tāva evaṃ paccavekkhitabbā ‘‘ambho tvaṃ tassa kuddho kiṃ karissasi? Nanu taveva cetaṃ dosanidānaṃ kammaṃ anatthāya saṃvattissati? Kammassako hi tvaṃ kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṃ kammaṃ karissasi, tassa dāyādo bhavissasi, idañca te kammaṃ neva sammāsambodhiṃ[Pg.294], na paccekabodhiṃ, na sāvakabhūmiṃ, na brahmattasakkattacakkavattipadesarājādisampattīnaṃ aññataraṃ sampattiṃ sādhetuṃ samatthaṃ, atha kho sāsanato cāvetvā vighāsādādibhāvassa ceva nerayikādidukkhavisesānañca te saṃvattanikamidaṃ kammaṃ. So tvaṃ idaṃ karonto ubhohi hatthehi vītaccite vā aṅgāre, gūthaṃ vā gahetvā paraṃ paharitukāmo puriso viya attānameva paṭhamaṃ dahasi ceva duggandhañca karosī’’ti.

246. 但如果这样告诫自己后，其嗔恨仍未平息，那么此人应当思惟自己和他人的“业为己有”（kammassakatā）。其中，首先应这样思惟自己的“业为己有”：“喂！你对那人生气能做什么呢？你这源于嗔心的行为，难道不会只为自己招来祸患吗？你是业的所有者（kammassako），业的继承者（kammadāyādo），以业为起源（kammayoni），以业为亲属（kammabandhu），以业为皈依处（kammapaṭisaraṇo）。你造作何业，就将是此业的继承者。你现在的这个行为，既不能让你成就正等觉，不能让你成就独觉，不能让你成就声闻地，也不能让你获得梵天、帝释、转轮王、地方王等任何一种成就。恰恰相反，这个行为会让你偏离教法，导致投生为食残食者（vighāsāda）等，并遭受地狱等种种剧苦。你做这件事，就像一个人想用双手抓起炽热的火炭或粪便去掷打他人，结果先烧到自己，也让自己污秽发臭。”

Evaṃ attano kammassakataṃ paccavekkhitvā parassapi evaṃ paccavekkhitabbā ‘‘esopi tava kujjhitvā kiṃ karissati? Nanu etassevetaṃ anatthāya saṃvattissati? Kammassako hi ayamāyasmā kammadāyādo…pe… yaṃ kammaṃ karissati, tassa dāyādo bhavissati. Idañcassa kammaṃ neva sammāsambodhiṃ, na paccekabodhiṃ, na sāvakabhūmiṃ, na brahmattasakkattacakkavattipadesarājādisampattīnaṃ aññataraṃ sampattiṃ sādhetuṃ samatthaṃ, atha kho sāsanato cāvetvā vighāsādādibhāvassa ceva nerayikādidukkhavisesānañcassa saṃvattanikamidaṃ kammaṃ. Svāyaṃ idaṃ karonto paṭivāte ṭhatvā paraṃ rajena okiritukāmo puriso viya attānaṃyeva okirati. Vuttañhetaṃ bhagavatā –

如此审察自身的业为己有后，也应当如此审察他人：“此人即便对我发怒，又能如何？此举难道不只会为他自己招来无益吗？诚然，这位具寿是业的所有者，业的继承者……他将造作何业，就将是彼业的继承者。并且，他的此业既不能使他成就正等觉，不能使他成就独觉，不能使他成就声闻地，也不能使他得到梵天、帝释、转轮王、地方王等任何一种成就，反而此业会使他从教法中退失，沦为食残食者之流，并为他招致地狱等种种特别的痛苦。他做这样的事，犹如站在逆风处，想用尘土洒向他人的人，结果只会洒到自己。正如世尊所说：

‘‘‘Yo appaduṭṭhassa narassa dussati,Suddhassa posassa anaṅgaṇassa;

Tameva bālaṃ pacceti pāpaṃ,Sukhumo rajo paṭivātaṃva khitto’’’ti. (dha. pa. 125;

su. ni. 667);

若人恼害无过者，清净无染之善人；恶业反归于愚者，犹如逆风扬细尘。

247. Sace panassa evaṃ kammassakatampi paccavekkhato neva vūpasammati, athānena satthu pubbacariyaguṇā anussaritabbā.

247. 如果即使如此审察业为己有，他的嗔恚仍不能平息，那么就应当忆念导师往昔所行的功德。

Tatrāyaṃ paccavekkhaṇānayo – ambho pabbajita, nanu te satthā pubbeva sambodhā anabhisambuddho bodhisattopi samāno cattāri asaṅkhyeyyāni kappasatasahassañca pāramiyo pūrayamāno tattha tattha vadhakesupi paccatthikesu cittaṃ nappadūsesi. Seyyathidaṃ, sīlavajātake tāva attano deviyā paduṭṭhena pāpaamaccena ānītassa paṭirañño tiyojanasataṃ [Pg.295] rajjaṃ gaṇhantassa nisedhanatthāya uṭṭhitānaṃ amaccānaṃ āvudhampi chupituṃ na adāsi. Puna saddhiṃ amaccasahassena āmakasusāne galappamāṇaṃ bhūmiṃ khaṇitvā nikhaññamāno cittappadosamattampi akatvā kuṇapakhādanatthaṃ āgatānaṃ siṅgālānaṃ paṃsuviyūhanaṃ nissāya purisakāraṃ katvā paṭiladdhajīvito yakkhānubhāvena attano sirigabbhaṃ oruyha sirisayane sayitaṃ paccatthikaṃ disvā kopaṃ akatvāva aññamaññaṃ sapathaṃ katvā taṃ mittaṭṭhāne ṭhapayitvā āha –

于此，思惟之法如下：喂，出家人！你的导师在正自觉之前，尚未证悟，身为菩萨时，于四阿僧祇又十万劫中圆满诸波罗蜜，于彼彼生中，纵然面对杀害者与敌人，难道不是未曾令心生起瞋恚吗？譬如，在《尸罗婆本生》(Sīlavajātake)中，有位恶臣对自己（菩萨）的王后心怀不轨，引来敌王。当此敌王正要夺取三百由旬的国土时，对那些为阻止而奋起的大臣们，（菩萨）连武器都不让他们碰一下。再者，当他与一千位大臣在生尸墓地(āmakasusāne)被埋于深及颈项的坑中时，他连丝毫的瞋心都未生起。后来，依靠前来食腐尸的胡狼扒开泥土，他奋力脱身而重获生命，再以夜叉(yakkha)的神力进入自己的华丽内室，看见敌王睡在华丽的床上，也未生起愤怒，反而与他互相立誓，将他置于朋友的位置，然后说道：

‘‘Āsīsetheva puriso, na nibbindeyya paṇḍito;

Passāmi vohamattānaṃ, yathā icchiṃ tathā ahū’’ti. (jā. 1.1.51);

“智者当常怀希望，不应感到厌倦；我看见我自身，已如愿以偿。”

Khantivādījātake dummedhena kāsiraññā ‘‘kiṃvādī tvaṃ samaṇā’’ti puṭṭho ‘‘khantivādī nāmāha’’nti vutte sakaṇṭakāhi kasāhi tāḷetvā hatthapādesu chijjamānesu kopamattampi nākāsi.

在《忍辱语者本生》(Khantivādījātake)中，被无慧的迦尸王(Kāsirāja)问：“沙门，你持什么论？”（菩萨）答：“我名为忍辱语者。”此言之后，虽遭带刺的鞭子抽打，手脚被砍断，却连丝毫的愤怒都未生起。

Anacchariyañcetaṃ, yaṃ mahallako pabbajjūpagato evaṃ kareyya. Cūḷadhammapālajātake pana uttānaseyyakopi samāno –

年长且已出家者能如此行，这并不令人惊奇。然而，在《小法护本生》(Cūḷadhammapālajātake)中，（菩萨）尚为只能仰卧的婴儿时——

‘‘Candanarasānulittā, bāhā chijjanti dhammapālassa;

Dāyādassa pathabyā, pāṇā me deva rujjhantī’’ti. (jā. 1.5.49);

“大王！大地继承者法护(Dhammapāla)那涂有利檀香液的手臂已被砍断，我的生命也仿佛正在断绝！”

Evaṃ vippalapamānāya mātuyā pitarā mahāpatāpena nāma raññā vaṃsakaḷīresu viya catūsu hatthapādesu chedāpitesu tāvatāpi santuṭṭhiṃ anāpajjitvā sīsamassa chindathāti āṇatte ‘‘ayaṃ dāni te cittapariggaṇhanakālo, idāni ambho dhammapāla, sīsacchedāṇāpake pitari, sīsacchedake purise, paridevamānāya mātari, attani cāti imesu catūsu samacitto hohī’’ti daḷhaṃ samādānamadhiṭṭhāya paduṭṭhākāramattampi nākāsi.

当母亲如此哀号时，名为大威王（Mahāpatāpa）的父亲国王下令，像砍嫩竹笋一样砍断他的四肢。即便如此仍不满足，又命令道：“砍下他的头！”（法护心想：）“法护（Dhammapāla）啊，现在正是你守护心念的时刻。对于下令斩首的父亲、执行斩首的人、正在悲叹的母亲，以及你自己——对这四者都要保持平等心。”他如此坚定地受持，连丝毫嗔恚之相都未曾显露。

Idañcāpi anacchariyameva, yaṃ manussabhūto evamakāsi. Tiracchānabhūtopi pana chaddanto nāma vāraṇo hutvā visappitena sallena nābhiyaṃ viddhopi tāva anatthakārimhi luddake cittaṃ nappadūsesi. Yathāha –

此事亦不足为奇，因为身为人类能如此行持。然而，即使生为畜生，当他为名为六牙（Chaddanta）的象王时，虽被涂毒之箭射中腹部，却也未曾对那作恶的猎人生起嗔恨心。正如所说：

‘‘Samappito [Pg.296] puthusallena nāgo,Aduṭṭhacitto luddakaṃ ajjhabhāsi;

Kimatthayaṃ kissa vā samma hetu,Mamaṃ vadhī kassa vāyaṃ payogo’’ti. (jā. 1.16.124);

被巨箭所射中的象王，心无嗔恚地对猎人说：“朋友，你为何事、何因缘要杀我？这又是谁的指使呢？”

Evaṃ vatvā ca kāsirañño mahesiyā tava dantānamatthāya pesitomhi bhadanteti vutte tassā manorathaṃ pūrento chabbaṇṇarasminiccharaṇasamujjalitacārusobhe attano dante chetvā adāsi.

如此说后，当猎人回答：“尊者，我是为迦尸（Kāsi）国王的王后为您的象牙而被派来的。”（象王）为了满足她的心愿，便砍下自己那放出六色光芒、庄严美丽的象牙，布施了出去。

Mahākapi hutvā attanāyeva pabbatapapātato uddharitena purisena –

当他为大猕猴（Mahākapi）时，被他亲自从悬崖救起的那个人——

‘‘Bhakkho ayaṃ manussānaṃ, yathevaññe vane migā;

Yaṃnūnimaṃ vadhitvāna, chāto khādeyya vānaraṃ.

“此猴亦是人之食，如同林中其他野兽；我正饥饿，何不杀了这猴子来吃？”

‘‘Āhitova gamissāmi, maṃsamādāya sambalaṃ;

Kantāraṃ nittharissāmi, pātheyyaṃ me bhavissatī’’ti. (jā. 1.16.205-206);

–

“吃饱之后我再走，并带着肉作为干粮；它将是我的旅途资粮，我将凭此渡过荒野。”

Evaṃ cintetvā silaṃ ukkhipitvā matthake sampadālite assupuṇṇehi nettehi taṃ purisaṃ udikkhamāno –

如此思量后，那人举起石头砸碎了（猴王的）头。当头被砸碎时，（猴王）满眼泪水地望着他——

‘‘Mā ayyosi me bhadante, tvaṃ nāmetādisaṃ kari;

Tvaṃ khosi nāma dīghāvu, aññaṃ vāretumarahasī’’ti. (jā. 1.16.209);

–

“尊者，请不要这样做！您是我的主人，竟做出这样的事！您是长寿之人，理应阻止他人作恶才对。”

Vatvā tasmiṃ purise cittaṃ appadūsetvā attano ca dukkhaṃ acintetvā tameva purisaṃ khemantabhūmiṃ sampāpesi.

说完之后，他对那个人心无恶意，不思虑自己的痛苦，反而将那个人送达了安稳之地。

Bhūridatto nāma nāgarājā hutvā uposathaṅgāni adhiṭṭhāya vammikamuddhani sayamāno kappuṭṭhānaggisadisena osadhena sakalasarīre siñciyamānopi peḷāya pakkhipitvā sakalajambudīpe kīḷāpiyamānopi tasmiṃ brāhmaṇe manopadosamattampi na akāsi. Yathāha –

身为布利达多（Bhūridatta）龙王时，他受持布萨诸支，躺卧在蚁丘顶上，即使被像劫末火一般的药遍洒全身，即使被放入笼中在整个瞻部洲（Jambudīpa）被耍弄，对那个婆罗门也未曾生起丝毫意恶。正如所说——

‘‘Peḷāya pakkhipantepi, maddantepi ca pāṇinā;

Alampāne na kuppāmi, sīlakhaṇḍabhayā mamā’’ti. (cariyā. 2.16);

“纵使被放入笼中，纵使被以手揉捏，我因害怕毁坏我的戒，亦不对那耍蛇人生起嗔怒。”

Campeyyopi [Pg.297] nāgarājā hutvā ahituṇḍikena viheṭhiyamāno manopadosamattampi nuppādesi. Yathāha –

身为瞻波（Campeyya）龙王时，虽被耍蛇人折磨，也未曾生起丝毫意恶。正如所说——

‘‘Tadāpi maṃ dhammacāriṃ, upavutthauposathaṃ;

Ahituṇḍiko gahetvāna, rājadvāramhi kīḷati.

“那时我正行法，已住于布萨，耍蛇人捉住我，在王宫门前戏耍。

‘‘Yaṃ so vaṇṇaṃ cintayati, nīlaṃ pītaṃ va lohitaṃ;

Tassa cittānuvattanto, homi cintitasannibho.

“彼所思之色，或青或黄或红，我随顺其心，化为所思之相。

‘‘Thalaṃ kareyyaṃ udakaṃ, udakampi thalaṃ kare;

Yadihaṃ tassa kuppeyyaṃ, khaṇena chārikaṃ kare.

“我能令陆地为水，亦能令水为陆地；若我于彼生嗔怒，刹那能令化为灰。

‘‘Yadi cittavasī hessaṃ, parihāyissāmi sīlato;

Sīlena parihīnassa, uttamattho na sijjhatī’’ti. (cariyā. 2.21-24);

“若我随心所欲，则将从戒退失；于离戒之人，无上义不成。”

Saṅkhapālanāgarājā hutvā tikhiṇāhi sattīhi aṭṭhasu ṭhānesu ovijjhitvā pahāramukhehi sakaṇṭakā latāyo pavesetvā nāsāya daḷhaṃ rajjuṃ pakkhipitvā soḷasahi bhojaputtehi kājenādāya vayhamāno dharaṇītale ghaṃsiyamānasarīro mahantaṃ dukkhaṃ paccanubhonto kujjhitvā olokitamatteneva sabbe bhojaputte bhasmaṃ kātuṃ samatthopi samāno cakkhuṃ ummīletvā paduṭṭhākāramattampi na akāsi.

身为桑喀巴拉（Saṅkhapāla）龙王时，他被锋利的矛刺穿八处，带刺的藤蔓从伤口穿入，鼻中被牢牢穿入绳索，由十六位猎人之子用扁担抬走，身体在地面上拖行，感受着巨大的痛苦。虽然他愤怒时仅凭一瞥便能将所有猎人之子化为灰烬，但他连睁眼做出丝毫恶意的表示也未曾有过。

Yathāha –

正如所说——

‘‘Cātuddasiṃ pañcadasiñcaḷāra,Uposathaṃ niccamupāvasāmi;

Athāgamuṃ soḷasa bhojaputtā,Rajjuṃ gahetvāna daḷhañca pāsaṃ.

“阿罗罗（Āḷāra）啊，我常于十四、十五日，受持布萨。其时有十六位猎人之子，手持绳索与坚固的套索而来。

‘‘Bhetvāna nāsaṃ atikassa rajjuṃ,Nayiṃsu maṃ samparigayha luddā;

Etādisaṃ dukkhamahaṃ titikkhaṃ,Uposathaṃ appaṭikopayanto’’ti. (jā. 2.17.180-181);

猎人刺穿我的鼻子，紧拉绳索，从周围捆住，将我带走；为了不毁坏布萨，我忍受了如此的痛苦。

Na [Pg.298] kevalañca etāneva, aññānipi mātuposakajātakādīsu anekāni acchariyāni akāsi. Tassa te idāni sabbaññutaṃ pattaṃ sadevaloke kenaci appaṭisamakhantiguṇaṃ taṃ bhagavantaṃ satthāraṃ apadisato paṭighacittaṃ nāma uppādetuṃ ativiya ayuttaṃ appatirūpanti.

（世尊）不仅行了这些稀有之事，在《孝养父母本生》（Mātuposakajātaka）等故事中，也行了许多其他稀有之事。对于将那位已证得一切知、于天人世间有无人能及之忍辱功德的世尊认作导师的你而言，生起嗔恚之心，是极不应、不当的。

248. Sace panassa evaṃ satthu pubbacaritaguṇaṃ paccavekkhatopi dīgharattaṃ kilesānaṃ dāsabyaṃ upagatassa neva taṃ paṭighaṃ vūpasammati, athānena anamataggiyāni paccavekkhitabbāni. Tatra hi vuttaṃ –

248. 然而，即使如此省察导师的往昔行谊功德，但对于长夜沦为诸烦恼奴仆的他而言，那嗔恚若仍未平息，则应省察《无始相应》诸经。诚然，经中如是说：

‘‘Na so, bhikkhave, satto sulabharūpo, yo na mātābhūtapubbo, yo na pitābhūtapubbo, yo na bhātā, yo na bhaginī, yo na putto, yo na dhītābhūtapubbā’’ti (saṃ. ni. 2.137-142).

诸比丘，不易找到这样的众生：其在过去未曾是母亲、未曾是父亲、未曾是兄弟、未曾是姐妹、未曾是儿子、未曾是女儿。

Tasmā tasmiṃ puggale evaṃ cittaṃ uppādetabbaṃ, ‘‘ayaṃ kira me atīte mātā hutvā dasamāse kucchiyā pariharitvā muttakarīsakheḷasiṅghāṇikādīni haricandanaṃ viya ajigucchamānā apanetvā ure naccāpentī aṅgena pariharamānā posesi, pitā hutvā ajapathasaṅkupathādīni gantvā vāṇijjaṃ payojayamāno mayhamatthāya jīvitampi pariccajitvā ubhatobyūḷhe saṅgāme pavisitvā nāvāya mahāsamuddaṃ pakkhanditvā aññāni ca dukkarāni karitvā ‘puttake posessāmī’ti tehi tehi upāyehi dhanaṃ saṃharitvā maṃ posesi. Bhātā, bhaginī, putto, dhītā ca hutvāpi idañcidañcupakāraṃ akāsīti tatra me nappatirūpaṃ manaṃ padūsetu’’nti.

因此，对那个人应当生起这样的心：“此人过去曾是我的母亲，怀胎十月，守护于我，对屎尿痰涕等物，如对栴檀，不曾厌恶，为我清除，抱于胸前，以身爱护，养育于我。曾是我的父亲，为行商贾，远赴羊肠险道，为我之故，乃至舍弃生命，投身两军对阵的战场，乘船远航大洋，行种种难事，心想‘我当养育子女’，以种种方便，积聚钱财，养育于我。也曾是我的兄弟、姐妹、儿子、女儿，为我做过如此这般的帮助。是故，我对他生起染污之心，实为不当。”

249. Sace pana evampi cittaṃ nibbāpetuṃ na sakkotiyeva, athānena evaṃ mettānisaṃsā paccavekkhitabbā – ‘‘ambho pabbajita, nanu vuttaṃ bhagavatā –

249. 然而，若即使如此仍无法平息此心，则应如是省察慈心的功德：“出家人啊，世尊难道不是曾说过——”

‘Mettāya kho, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ekādasānisaṃsā pāṭikaṅkhā[Pg.299]. Katame ekādasa? Sukhaṃ supati, sukhaṃ paṭibujjhati, na pāpakaṃ supinaṃ passati, manussānaṃ piyo hoti, amanussānaṃ piyo hoti, devatā rakkhanti, nāssa aggi vā visaṃ vā satthaṃ vā kamati, tuvaṭaṃ cittaṃ samādhiyati, mukhavaṇṇo pasīdati, asammūḷho kālaṅkaroti, uttarimappaṭivijjhanto brahmalokūpago hotī’ti (a. ni. 11.15).

诸比丘，慈心解脱若已修习、已培育、已多作、已作为车乘、已作为基础、已确立、已熟练、已善加实践，则可预期有十一种功德。是哪十一种呢？安乐入眠，安乐醒觉，不见恶梦，为众人所爱，为非人所爱，诸天守护，火、毒或刀剑不能伤害他，心迅速得定，面色明净，临终不昏乱，若未能证得更高之法，则得生梵天界。

‘‘Sace tvaṃ idaṃ cittaṃ na nibbāpessasi, imehi ānisaṃsehi paribāhiro bhavissasī’’ti.

“你若不平息此嗔心，就将与这些功德无缘。”

250. Evampi nibbāpetuṃ asakkontena pana dhātuvinibbhogo kātabbo. Kathaṃ? ‘‘Ambho pabbajita, tvaṃ etassa kujjhamāno kassa kujjhasi? Kiṃ kesānaṃ kujjhasi, udāhu lomānaṃ, nakhānaṃ…pe… muttassa kujjhasi? Atha vā pana kesādīsu pathavīdhātuyā kujjhasi, āpodhātuyā, tejodhātuyā, vāyodhātuyā kujjhasi? Ye vā pañcakkhandhe dvādasāyatanāni aṭṭhārasa dhātuyo upādāya ayamāyasmā itthannāmoti vuccati, tesu kiṃ rūpakkhandhassa kujjhasi, udāhu vedanā saññā saṅkhāraviññāṇakkhandhassa kujjhasi? Kiṃ vā cakkhāyatanassa kujjhasi, kiṃ rūpāyatanassa kujjhasi…pe… kiṃ manāyatanassa kujjhasi, kiṃ dhammāyatanassa kujjhasi? Kiṃ vā cakkhudhātuyā kujjhasi, kiṃ rūpadhātuyā, kiṃ cakkhuviññāṇadhātuyā…pe… kiṃ manodhātuyā, kiṃ dhammadhātuyā, kiṃ manoviññāṇadhātuyā’’ti? Evañhi dhātuvinibbhogaṃ karoto āragge sāsapassa viya ākāse cittakammassa viya ca kodhassa patiṭṭhānaṭṭhānaṃ na hoti.

250. 若仍无法平息，则应作界分别。如何作呢？“喂，出家人，你对他生气，是于何处生气呢？是对头发生气，还是对身毛、指甲……乃至对尿液生气呢？又或者，你是在对头发等中的地界生气，对水界、火界、风界生气呢？又或者，这位被称为某某的具寿，是依于五蕴、十二处、十八界而成立的，你是在对色蕴生气，还是对受蕴、想蕴、行蕴、识蕴生气呢？是对眼处生气，还是对色处生气……乃至对意处生气，还是对法处生气呢？是对眼界生气，还是对色界、眼识界生气……乃至对意界、法界、意识界生气呢？”如此作界分别时，愤怒就如同芥子落在针尖上，又如同在空中作画，无有立足之处。

251. Dhātuvinibbhogaṃ pana kātuṃ asakkontena dānasaṃvibhāgo kātabbo. Attano santakaṃ parassa dātabbaṃ, parassa santakaṃ attanā gahetabbaṃ. Sace pana paro bhinnājīvo hoti aparibhogārahaparikkhāro, attano santakameva dātabbaṃ. Tassevaṃ karoto ekanteneva tasmiṃ puggale āghāto vūpasammati. Itarassa ca atītajātito paṭṭhāya anubandhopi kodho taṅkhaṇaññeva vūpasammati, cittalapabbatavihāre tikkhattuṃ vuṭṭhāpitasenāsanena piṇḍapātikattherena ‘‘ayaṃ[Pg.300], bhante, aṭṭhakahāpaṇagghanako patto mama mātarā upāsikāya dinno dhammiyalābho, mahāupāsikāya puññalābhaṃ karothā’’ti vatvā dinnaṃ pattaṃ laddhamahātherassa viya. Evaṃ mahānubhāvametaṃ dānaṃ nāma. Vuttampi cetaṃ –

251. 再者，若不能作界分别，则应行财物分享。应将自己的财物施与怨敌，亦应从怨敌处收受财物。但如果对方生计不正，所拥有的资具不适宜受用，则只应布施自己的财物。如此行者，他对那个人的怨恨必将止息。而另一方从过去生以来一直延续的嗔怒，也会在那一刻平息，就像住在吉达拉山(Cittalapabbata)的乞食长老，他曾三次被人从住处赶走，后来他对（赶走他的）大长老说：“尊者，此钵价值八个迦哈巴那，是我母亲优婆夷(upāsikā)所施，是如法所得，请为大优婆夷作福德。”说完便将钵赠予那位大长老，而后者（的怨恨也随之平息）一样。所谓的布施，就有如此大的威力。对此亦曾说：

‘‘Adantadamanaṃ dānaṃ, dānaṃ sabbatthasādhakaṃ;

Dānena piyavācāya, unnamanti namanti cā’’ti.

“布施调伏未调者，布施成就一切义；由布施与爱语，施者提升，受者谦恭。”

252. Tassevaṃ verīpuggale vūpasantapaṭighassa yathā piyātippiyasahāyakamajjhattesu, evaṃ tasmimpi mettāvasena cittaṃ pavattati. Athānena punappunaṃ mettāyantena attani piyapuggale majjhatte verīpuggaleti catūsu janesu samacittataṃ sampādentena sīmāsambhedo kātabbo. Tassidaṃ lakkhaṇaṃ, sace imasmiṃ puggale piyamajjhattaverīhi saddhiṃ attacatutthe ekasmiṃ padese nisinne corā āgantvā ‘‘bhante, ekaṃ bhikkhuṃ amhākaṃ dethā’’ti vatvā ‘‘kiṃ kāraṇā’’ti vutte ‘‘taṃ māretvā galalohitaṃ gahetvā balikaraṇatthāyā’’ti vadeyyuṃ, tatra ceso bhikkhu ‘‘asukaṃ vā asukaṃ vā gaṇhantū’’ti cinteyya, akatova hoti sīmāsambhedo. Sacepi ‘‘maṃ gaṇhantu, mā ime tayo’’tipi cinteyya, akatova hoti sīmāsambhedo. Kasmā? Yassa yassa hi gahaṇamicchati, tassa tassa ahitesī hoti, itaresaṃyeva hitesī hoti.

252. 对于那位已平息对怨敌之嗔恨者，其心以慈爱转向怨敌，就如同转向亲爱者、极亲爱之友与中立者一般。此后，他应反复修习慈爱，于自己、亲爱之人、中立之人、怨恨之人这四者中成就平等心，从而应行破除界限（sīmāsambheda）。此即其相状：倘若这位比丘与亲爱者、中立者、怨敌连同自己四人共坐一处时，有盗贼前来，说：“尊者，请给我们一位比丘。”当被问及“为何缘故？”时，他们回答：“为杀之取其喉血以作祭祀。”此时，如果这位比丘心想：“让他们带走某某或某某吧。”那么，其界限便尚未破除。即便他想：“让他们带走我吧，不要带走这三个人。”其界限也尚未破除。是何缘故？因为他希望谁被带走，就是对那个人不怀利益之心，而只对其他人怀有利益之心。

Yadā pana catunnaṃ janānamantare ekampi corānaṃ dātabbaṃ na passati, attani ca tesu ca tīsu janesu samameva cittaṃ pavatteti, kato hoti sīmāsambhedo. Tenāhu porāṇā –

然而，当他在四人之中，不见有任何一人可交给盗贼，且于自己和那三人的心中生起平等之心时，界限便已破除。是故古人说：

‘‘Attani hitamajjhatte, ahite ca catubbidhe;

Yadā passati nānattaṃ, hitacittova pāṇinaṃ.

“于自己、亲爱者、中立者，以及怨敌这四种人中，当他仍见到有所差异时，他仅被称为对众生怀有利益之心者，”

‘‘Na nikāmalābhī mettāya, kusalīti pavuccati;

Yadā catasso sīmāyo, sambhinnā honti bhikkhuno.

“尚不被称为慈心已随意可得者，或善巧者。而当一位比丘的四种界限皆已破除时，”

‘‘Samaṃ pharati mettāya, sabbalokaṃ sadevakaṃ;

Mahāviseso purimena, yassa sīmā na ñāyatī’’ti.

“他以慈心平等地遍满包含天神在内的一切世界；其界限已不可知，此人与前者相比有大差别。”

253. Evaṃ [Pg.301] sīmāsambhedasamakālameva ca iminā bhikkhunā nimittañca upacārañca laddhaṃ hoti. Sīmāsambhede pana kate tameva nimittaṃ āsevanto bhāvento bahulīkaronto appakasireneva pathavīkasiṇe vuttanayeneva appanaṃ pāpuṇāti.

253. 如此，于破除界限的同时，此比丘即已获得相与近行定。界限破除后，若他修习、培育、屡屡练习此相，即能如前述地遍之法，不费力地证得安止定。

Ettāvatānena adhigataṃ hoti pañcaṅgavippahīnaṃ pañcaṅgasamannāgataṃ tividhakalyāṇaṃ dasalakkhaṇasampannaṃ paṭhamajjhānaṃ mettāsahagataṃ. Adhigate ca tasmiṃ tadeva nimittaṃ āsevanto bhāvento bahulīkaronto anupubbena catukkanaye dutiyatatiyajjhānāni, pañcakanaye dutiyatatiyacatutthajjhānāni ca pāpuṇāti.

通过这番精勤修习，行者已证得离五支、具足五支、具三善、具十相、与慈俱行的初禅。证得此禅后，通过习行、培育、多作彼相，次第于四法中证得第二禅与第三禅，于五法中证得第二禅、第三禅与第四禅。

So hi paṭhamajjhānādīnaṃ aññataravasena mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati. Tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati (vibha. 642; dī. ni. 1.556). Paṭhamajjhānādivasena appanāppattacittasseva hi ayaṃ vikubbanā sampajjati.

彼行者实以初禅等任一禅那，以与慈俱行之心，遍满一方而住。如是第二方，如是第三方，如是第四方。如是，向上、向下、横向，于一切处，以己度彼，对含摄一切有情的世界，以与慈俱行、广大、胜大、无量、无怨、无恼之心，遍满而住。此等神变，实唯有通过初禅等已达安止之心，方能成就。

254. Ettha ca mettāsahagatenāti mettāya samannāgatena. Cetasāti cittena. Ekaṃ disanti ekamekissā disāya paṭhamapariggahitaṃ sattaṃ upādāya ekadisāpariyāpannasattapharaṇavasena vuttaṃ. Pharitvāti phusitvā ārammaṇaṃ katvā. Viharatīti brahmavihārādhiṭṭhitaṃ iriyāpathavihāraṃ pavatteti. Tathā dutiyanti yathā puratthimādīsu disāsu yaṃkiñci ekaṃ disaṃ pharitvā viharati, tatheva tadanantaraṃ dutiyaṃ tatiyaṃ catutthañcāti attho. Iti uddhanti eteneva nayena uparimaṃ disanti vuttaṃ hoti. Adho tiriyanti adhodisampi tiriyaṃdisampi evameva. Tattha ca adhoti heṭṭhā. Tiriyanti anudisāsu. Evaṃ sabbadisāsu assamaṇḍale assamiva mettāsahagataṃ cittaṃ sāretipi paccāsāretipīti. Ettāvatā ekaṃ disaṃ pariggahetvā odhiso mettāpharaṇaṃ dassitaṃ.

254. 于此，“以与慈俱行”是说以具足慈。“以心”是说以心。“一方”是说：于某一方向，先把握一有情，缘此而遍满该方向所含摄的诸有情。“遍满后”是说：接触后，并作为所缘。“而住”是说：使以梵住为基础的威仪住得以持续。“如是第二”等句的义理是：犹如对东方等诸方中的任何一方遍满而住，同样地，于其后，也对第二、第三及第四方遍满而住。“如是向上”是说：即以此方法，遍满上方。“向下、横向”是说：下方与横向亦复如是。其中，“向下”指下方；“横向”指诸隅方。如是，于一切方向，犹如在马场中驱马一般，驱策与慈俱行之心前进与返回。至此，已开示了把握一方而作有界限的慈遍满。

Sabbadhītiādi pana anodhiso dassanatthaṃ vuttaṃ. Tattha sabbadhīti sabbattha. Sabbattatāyāti sabbesu hīnamajjhimukkaṭṭhamittasapattamajjhattādippabhedesu attatāya[Pg.302]. ‘‘Ayaṃ parasatto’’ti vibhāgaṃ akatvā attasamatāyāti vuttaṃ hoti. Atha vā sabbattatāyāti sabbena cittabhāgena īsakampi bahi avikkhipamānoti vuttaṃ hoti. Sabbāvantanti sabbasattavantaṃ, sabbasattayuttanti attho. Lokanti sattalokaṃ. Vipulenātievamādipariyāyadassanato panettha puna mettāsahagatenāti vuttaṃ. Yasmā vā ettha odhiso pharaṇe viya puna tathāsaddo itisaddo vā na vutto, tasmā puna mettāsahagatena cetasāti vuttaṃ. Nigamavasena vā etaṃ vuttaṃ. Vipulenāti ettha ca pharaṇavasena vipulatā daṭṭhabbā. Bhūmivasena pana etaṃ mahaggataṃ paguṇavasena ca appamāṇasattārammaṇavasena ca appamāṇaṃ, byāpādapaccatthikappahānena averaṃ, domanassappahānato abyāpajjaṃ, niddukkhanti vuttaṃ hoti. Ayaṃ mettāsahagatena cetasātiādinā nayena vuttāya vikubbanāya attho.

再者，“于一切处”(sabbadhi)等句，是为了开示无差别(anodhiso)的遍满而说。其中，“于一切处”(sabbadhi)即于一切地方。“以我性”(sabbattatāya)者，谓于一切劣、中、胜、友、敌、中庸等种种有情，皆视同自己。即不说“此是其他有情”，不作分别，视同自己之义。又或者，“以我性”(sabbattatāya)者，谓以全部心意，丝毫不向外散乱之义。“具一切”(sabbāvantaṃ)者，谓具足一切有情、与一切有情相应之义。“世间”(lokaṃ)者，谓有情世间。因由“广大”(vipulena)等种种表述方式开示，故此处复说“与慈俱行”(mettāsahagatena)。又或者，因为此处不像有差别遍满那样，未复说“如是”(tathā)或“即”(iti)等词，故复说“以与慈俱行之心”(mettāsahagatena cetasā)。此亦可谓总结之说。于“广大”(vipulena)一词，应知其广大性乃就遍满而言。再者，就（禅那）地而言，此心为“已达广大”(mahaggataṃ)；就熟练而言，以及就以无量有情为所缘而言，此心为“无量”(appamāṇaṃ)；因断除瞋恚之敌，故为“无怨”(averaṃ)；因断除忧，故为“无害”(abyāpajjaṃ)，亦即“无苦”(niddukkhaṃ)之义。此即以“与慈俱行之心”等文句所说神变(vikubbanā)之义。

255. Yathā cāyaṃ appanāppattacittasseva vikubbanā sampajjati, tathā yampi paṭisambhidāyaṃ (paṭi. ma. 2.22) ‘‘pañcahākārehi anodhisopharaṇā mettācetovimutti, sattahākārehi odhisopharaṇā mettā cetovimutti, dasahākārehi disāpharaṇā mettā cetovimuttī’’ti vuttaṃ, tampi appanāppattacittasseva sampajjatīti veditabbaṃ.

255. 犹如这种神变(vikubbanā)仅于已达安止(appanā)之心方得成就，同样，于《无碍解道》(Paṭisambhidāmagga)中所说：“由五种行相，为无差别遍满(anodhisopharaṇā)慈心解脱；由七种行相，为有差别遍满(odhisopharaṇā)慈心解脱；由十种行相，为方向遍满(disāpharaṇā)慈心解脱”，当知此等神变亦仅于已达安止之心方得成就。

Tattha ca sabbe sattā averā abyāpajjā anīghā sukhī attānaṃ pariharantu, sabbe pāṇā, sabbe bhūtā, sabbe puggalā, sabbe attabhāvapariyāpannā averā…pe… pariharantūti imehi pañcahākārehi anodhisopharaṇā mettā cetovimutti veditabbā.

于彼，“愿一切有情(sattā)无怨、无瞋、无恼，快乐地护持自己。愿一切有息者(pāṇā)、一切已生者(bhūtā)、一切个人(puggalā)、一切为自体所含摄者(attabhāvapariyāpannā)无怨……乃至护持自己。”——当知此等五种行相，即是无差别遍满(anodhisopharaṇā)的慈心解脱。

Sabbā itthiyo averā…pe… attānaṃ pariharantu, sabbe purisā, sabbe ariyā, sabbe anariyā, sabbe devā, sabbe manussā, sabbe vinipātikā averā…pe… pariharantūti imehi sattahākārehi odhisopharaṇā mettā cetovimutti veditabbā.

一切女子，愿她们无怨……乃至守护自己。一切男子、一切圣者、一切非圣者、一切天、一切人、一切堕恶趣者，愿他们无怨……乃至守护自己。应知此为依此七种行相的限定遍满慈心解脱。

Sabbe puratthimāya disāya sattā averā…pe… attānaṃ pariharantu. Sabbe pacchimāya disāya, sabbe uttarāya disāya, sabbe dakkhiṇāya disāya, sabbe puratthimāya anudisāya, sabbe pacchimāya anudisāya, sabbe [Pg.303] uttarāya anudisāya, sabbe dakkhiṇāya anudisāya, sabbe heṭṭhimāya disāya, sabbe uparimāya disāya sattā averā…pe… pariharantu. Sabbe puratthimāya disāya pāṇā, bhūtā, puggalā, attabhāvapariyāpannā, averā…pe… pariharantu. Sabbā puratthimāya disāya itthiyo, sabbe purisā, ariyā, anariyā, devā, manussā, vinipātikā averā…pe… pariharantu. Sabbā pacchimāya disāya, uttarāya, dakkhiṇāya, puratthimāya anudisāya, pacchimāya, uttarāya, dakkhiṇāya anudisāya, heṭṭhimāya disāya, uparimāya disāya itthiyo…pe… vinipātikā averā abyāpajjā anīghā sukhī attānaṃ pariharantūti imehi dasahākārehi disāpharaṇā mettā cetovimutti veditabbā.

“愿东方的一切众生无怨……乃至护持自己。愿西方、北方、南方、东南方、西北方、东北方、西南方、下方、上方的一切众生无怨……乃至护持自己。愿东方的一切有息者、已生者、个人、为自体所含摄者无怨……乃至护持自己。愿东方的一切女子、男子、圣者、非圣者、天、人、堕恶趣者无怨……乃至护持自己。愿西方、北方、南方、东南方、西北方、东北方、西南方、下方、上方的一切女子……乃至堕恶趣者无怨、无瞋、无恼，快乐地护持自己。”——当知此为依此十种行相遍满十方的慈心解脱。

256. Tattha sabbeti anavasesapariyādānametaṃ. Sattāti rūpādīsu khandhesu chandarāgena sattā visattāti sattā. Vuttañhetaṃ bhagavatā –

256. 于此，“一切”（sabbe）是无余遍收之词。所谓“众生”（sattā），是因于色等诸蕴以欲贪而执著、深为执著，故名“众生”。此为世尊所说：

‘‘Rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā, tatra satto, tatra visatto, tasmā sattoti vuccati… vedanāya… saññāya… saṅkhāresu… viññāṇe yo chando yo rāgo yā nandī yā taṇhā, tatra satto, tatra visatto, tasmā sattoti vuccatī’’ti (saṃ. ni. 3.161).

“罗陀（Rādha），对于色，凡有欲、有贪、有喜、有爱，即于彼系缚，于彼深为系缚，是故名为‘众生’。……对于受……想……行……对于识，凡有欲、有贪、有喜、有爱，即于彼系缚，于彼深为系缚，是故名为‘众生’。”

Ruḷhīsaddena pana vītarāgesupi ayaṃ vohāro vattatiyeva, vilīvamayepi bījanivisese tālavaṇṭavohāro viya. Akkharacintakā pana atthaṃ avicāretvā nāmamattametanti icchanti. Yepi atthaṃ vicārenti, te satvayogena sattāti icchanti.

然而，此称谓（satta，有情）依约定俗成之语，亦用于已离欲者，犹如“棕榈叶扇”之称谓亦用于竹篾所制的特殊扇子。而文字学家不探究其义，认为这只是一个名称而已。那些探究其义者，则认为因与“萨埵”（satva，勇力）相应，故称“有情”。

Pāṇanatāya pāṇā, assāsapassāsāyattavuttitāyāti attho. Bhūtattā bhūtā, saṃbhūtattā abhinibbattattāti attho. Punti vuccati nirayo. Tasmiṃ galantīti puggalā, gacchantīti attho. Attabhāvo vuccati sarīraṃ. Khandhapañcakameva vā, tamupādāya paññattimattasambhavato. Tasmiṃ attabhāve pariyāpannāti attabhāvapariyāpannā. Pariyāpannāti paricchinnā, antogadhāti attho.

因呼吸(pāṇana)故为“有息者”(pāṇā)，其义是说，其存活依赖于入出息。因已生成(bhūta)故为“已生者”(bhūtā)，其义是说，已形成、已出现。地狱(niraya)称为“puṃ”，因堕于(galanti)其中，故为“个人”(puggalā)，其义是说，趣向（地狱）。身体(sarīraṃ)称为“自体”(attabhāva)，或即是五蕴，因为依赖它（五蕴）而仅有概念的生起。因含摄(pariyāpannā)于彼自体中，故为“为自体所含摄者”(attabhāvapariyāpannā)。“含摄”(pariyāpannā)的意义是：被限定、被纳入其中。

Yathā [Pg.304] ca sattāti vacanaṃ, evaṃ sesānipi ruḷhīvasena āropetvā sabbānetāni sabbasattavevacanānīti veditabbāni. Kāmañca aññānipi sabbe jantū sabbe jīvātiādīni sabbasattavevacanāni atthi, pākaṭavasena pana imāneva pañca gahetvā ‘‘pañcahākārehi anodhisopharaṇā mettā cetovimuttī’’ti vuttaṃ.

应知，犹如“有情”（satta）一词，其余诸词也应依约定俗成之义，转用为了知一切众生的同义词。诚然，尚有其他一切众生的同义词，如“一切生类”（sabbe jantū）、“一切命者”（sabbe jīvā）等，但因这五种（表达方式）更为显著，故取此五者而说：“以五种行相无限定遍满之慈心解脱”。

Ye pana sattā pāṇātiādīnaṃ na kevalaṃ vacanamattatova, atha kho atthatopi nānattameva iccheyyuṃ, tesaṃ anodhisopharaṇā virujjhati, tasmā tathā atthaṃ agahetvā imesu pañcasu ākāresu aññataravasena anodhiso mettā pharitabbā.

然而，有些人不仅希望“有情”、“有息者”等词在言说上有所不同，还希望其意义上也有差别，对他们而言，（慈心的）无限定遍满便会相违。是故，不应那样理解其义，而应于此五种行相中，以其中任何一种方式，无限定地遍满慈心。

257. Ettha ca sabbe sattā averā hontūti ayamekā appanā. Abyāpajjā hontūti ayamekā appanā. Abyāpajjāti byāpādarahitā. Anīghā hontūti ayamekā appanā. Anīghāti niddukkhā. Sukhī attānaṃ pariharantūti ayamekā appanā. Tasmā imesupi padesu yaṃ yaṃ pākaṭaṃ hoti, tassa tassa vasena mettā pharitabbā. Iti pañcasu ākāresu catunnaṃ appanānaṃ vasena anodhisopharaṇe vīsati appanā honti.

257. 于此，“愿一切众生无怨”为一安止（appanā）；“愿他们无瞋害”为一安止——“无瞋害”（abyāpajjā）即远离恶意（byāpāda）；“愿他们无恼害”为一安止——“无恼害”（anīghā）即没有痛苦（niddukkhā）；“愿他们快乐地维护自己”为一安止。是故，于此诸句中，应依其中任何显着之句而遍满慈心。如是，于五种行相中，依（每一行相的）四种安止，于无限定遍满时，则有二十种安止。

Odhisopharaṇe pana sattasu ākāresu catunnaṃ vasena aṭṭhavīsati. Ettha ca itthiyo purisāti liṅgavasena vuttaṃ. Ariyā anariyāti ariyaputhujjanavasena. Devā manussā vinipātikāti upapattivasena.

至于有限定遍满，于七种方式中，以四种安止的方式，有二十八种安止。此处“女性、男性”是依性别而说；“圣者、非圣者”是依圣者与凡夫而说；“天、人、堕恶趣者”是依生处而说。

Disāpharaṇe pana sabbe puratthimāya disāya sattātiādinā nayena ekamekissā disāya vīsati vīsati katvā dvesatāni, sabbā puratthimāya disāya itthiyotiādinā nayena ekamekissā disāya aṭṭhavīsati aṭṭhavīsati katvā asīti dvesatānīti cattāri satāni asīti ca appanā. Iti sabbānipi paṭisambhidāyaṃ vuttāni aṭṭhavīsādhikāni pañca appanāsatānīti.

至于方向遍满，依“东方一切有情”等方式，于每一方各作二十种，成二百种安止；依“东方一切女性”等方式，于每一方各作二十八种，成二百八十种安止，如是共有四百八十种安止。如此，所有在《无碍解道》中所说的安止，共计五百二十八种。

Iti etāsu appanāsu yassa kassaci vasena mettaṃ cetovimuttiṃ bhāvetvā ayaṃ yogāvacaro ‘‘sukhaṃ supatī’’tiādinā nayena vutte ekādasānisaṃse paṭilabhati.

如是，修行者于此等安止中，以任一方式修习慈心解脱，便能获得以“安乐而眠”等为首的十一种功德。

258. Tattha [Pg.305] sukhaṃ supatīti yathā sesā janā samparivattamānā kākacchamānā dukkhaṃ supanti, evaṃ asupitvā sukhaṃ supati. Niddaṃ okkantopi samāpattiṃ samāpanno viya hoti.

258. 其中，“安乐而眠”是指：不像其他人在睡眠中辗转反侧、鼾声大作而痛苦，他并非如是，而是安乐而眠。即使已入睡，亦如入等至者。

Sukhaṃ paṭibujjhatīti yathā aññe nitthunantā vijambhantā samparivattantā dukkhaṃ paṭibujjhanti, evaṃ appaṭibujjhitvā vikasamānamiva padumaṃ sukhaṃ nibbikāraṃ paṭibujjhati.

“安乐而醒”是指：不像其他人呻吟、呵欠、辗转而痛苦地醒来，他并非如此，而是如莲花绽放般，安乐无变地醒来。

Na pāpakaṃ supinaṃ passatīti supinaṃ passantopi bhaddakameva supinaṃ passati, cetiyaṃ vandanto viya pūjaṃ karonto viya dhammaṃ suṇanto viya ca hoti. Yathā pana aññe attānaṃ corehi samparivāritaṃ viya vāḷehi upaddutaṃ viya papāte patantaṃ viya ca passanti, evaṃ pāpakaṃ supinaṃ na passati.

“不见恶梦”是指：即使做梦，也只见善梦，犹如礼敬塔庙、作诸供养或听闻正法。不像其他人梦见自己被盗贼围绕、被猛兽侵扰或堕于悬崖，他不见此等恶梦。

Manussānaṃ piyo hotīti ure āmuttamuttāhāro viya sīse piḷandhamālā viya ca manussānaṃ piyo hoti manāpo.

“为众人所爱”是指：犹如胸前佩戴的珍珠项链，或头上所戴的花鬘，为众人所喜爱、所悦乐。

Amanussānaṃ piyo hotīti yatheva manussānaṃ, evaṃ amanussānampi piyo hoti visākhatthero viya.

“为非人所爱”是指：一如为众人所爱，亦为非人所爱，犹如毘舍佉长老。

So kira pāṭaliputte kuṭumbiyo ahosi. So tattheva vasamāno assosi ‘‘tambapaṇṇidīpo kira cetiyamālālaṅkato kāsāvapajjoto icchiticchitaṭṭhāneyeva ettha sakkā nisīdituṃ vā nipajjituṃ vā utusappāyaṃ senāsanasappāyaṃ puggalasappāyaṃ dhammassavanasappāyanti sabbamettha sulabha’’nti.

据说，他曾在华氏城(Pāṭaliputta)是一位富人。他住在那里时听闻：“据说铜鍱洲(Tambapaṇṇidīpa)由塔庙之鬘所庄严，为袈裟所照耀。于此洲，在任何意欲之处皆可坐、可卧。气候适宜、住所适宜、人事适宜、听法适宜，于此一切皆易得。”

So attano bhogakkhandhaṃ puttadārassa niyyādetvā dussante baddhena ekakahāpaṇeneva gharā nikkhamitvā samuddatīre nāvaṃ udikkhamāno ekamāsaṃ vasi. So vohārakusalatāya imasmiṃ ṭhāne bhaṇḍaṃ kiṇitvā asukasmiṃ vikkiṇanto dhammikāya vaṇijjāya tenevantaramāsena sahassaṃ abhisaṃhari. Anupubbena mahāvihāraṃ āgantvā pabbajjaṃ yāci.

他将自己的财物交给妻儿，仅带着系于衣角的一个咖哈巴那(kahāpaṇa)离家，在海边等候船只，住了一个月。他因善于贸易，在此处购货，于彼处售出，通过如法交易，就在那一个月内积聚了一千。之后，他依次来到大寺(Mahāvihāra)，请求出家。

So [Pg.306] pabbājanatthāya sīmaṃ nīto taṃ sahassatthavikaṃ ovaṭṭikantarena bhūmiyaṃ pātesi. ‘‘Kimeta’’nti ca vutte ‘‘kahāpaṇasahassaṃ, bhante’’ti vatvā ‘‘upāsaka, pabbajitakālato paṭṭhāya na sakkā vicāretuṃ, idānevetaṃ vicārehī’’ti vutte ‘‘visākhassa pabbajjaṭṭhānamāgatā mā rittahatthā gamiṃsū’’ti muñcitvā sīmāmāḷake vippakiritvā pabbajitvā upasampanno.

为使他出家而将他带到戒场(sīmā)时，他让那个装有一千钱的钱袋从衣褶间掉到地上。被问“这是什么？”时，他答道：“尊者，是一千咖哈巴那。”又被告诫：“优婆塞(upāsaka)，从出家之时起，便不能处置钱财，现在就处理掉它。”他听后说道：“愿来到毘舍佉(Visākha)出家之处的人们，不要空手而归。”于是他解开钱袋，将钱撒在戒场庭院中，然后出家并受具足戒。

So pañcavasso hutvā dvemātikā paguṇā katvā pavāretvā attano sappāyaṃ kammaṭṭhānaṃ gahetvā ekekasmiṃ vihāre cattāro māse katvā samappavattavāsaṃ vasamāno cari. Evaṃ caramāno –

他具足五夏后，通晓二部母论(dvemātikā)，行自恣(pavāretvā)后，选取适合自己的业处，在每一座寺院住四个月，过着均等分配的住处生活而游方。如此游方时——

Vanantare ṭhito thero, visākho gajjamānako;

Attano guṇamesanto, imamatthaṃ abhāsatha.

伫立林中的毘舍佉长老，在省察自身功德时，如狮子般吼道，说了这番话：

‘‘Yāvatā upasampanno, yāvatā idha āgato;

Etthantare khalitaṃ natthi, aho lābhā te mārisā’’ti.

“我自受具足戒以来，自我来到此处以来，于此期间，无有任何过失。啊，朋友，你真是善得！”

So cittalapabbatavihāraṃ gacchanto dvedhā pathaṃ patvā ‘‘ayaṃ nu kho maggo udāhu aya’’nti cintayanto aṭṭhāsi. Athassa pabbate adhivatthā devatā hatthaṃ pasāretvā ‘‘esa maggo’’ti vatvā dasseti. So cittalapabbatavihāraṃ gantvā tattha cattāro māse vasitvā paccūse gamissāmīti cintetvā nipajji. Caṅkamasīse maṇilarukkhe adhivatthā devatā sopānaphalake nisīditvā parodi.

他前往吉达拉山(Cittalapabbata)寺时，走到一条岔路，心想：“究竟此路是正途，还是彼路是正途？”便伫立不前。这时，居住于山中的天神伸出手说：“此即是路。”并为他指示。他去到吉达拉山寺，在那里住了四个月后，于凌晨时分心想：“我将要离去。”便躺卧下来。居住在经行坡道尽头Maṇila树上的天神，坐在阶梯板上哭泣。

Thero ‘‘ko eso’’ti āha. Ahaṃ, bhante, maṇiliyāti. Kissa rodasīti? Tumhākaṃ gamanaṃ paṭiccāti. Mayi idha vasante tumhākaṃ ko guṇoti? Tumhesu, bhante, idha vasantesu amanussā aññamaññaṃ mettaṃ paṭilabhanti, te dāni tumhesu gatesu kalahaṃ karissanti, duṭṭhullampi kathayissantīti. Thero ‘‘sace mayi idha vasante tumhākaṃ phāsuvihāro hoti, sundara’’nti vatvā aññepi cattāro māse tattheva vasitvā puna tatheva gamanacittaṃ uppādesi. Devatāpi puna tatheva parodi. Etenevupāyena thero tattheva vasitvā tattheva parinibbāyīti evaṃ mettāvihārī bhikkhu amanussānaṃ piyo hoti.

长老问道：“你是谁？”“尊者，我是Maṇila树神。”“你为何哭泣？”“因为您的离去。”“我住在此处，于你们有何利益？”“尊者，当您住在此处时，非人之间能相互生起慈爱；如今您若离去，他们将会争斗，甚至会说粗恶之语。”长老说：“若我住在此处，能令你们安乐，那很好。”说完，又在那里住了四个月，之后再度生起离去之心。天神也再度如前一般哭泣。长老便以同样的方式，一直安住于彼处，并于彼处般涅槃。如是，安住于慈心的比丘，为非人所喜爱。

Devatā rakkhantīti puttamiva mātāpitaro devatā rakkhanti.

所谓“天神守护”，是指天神守护此人，犹如父母守护其子。

Nāssa [Pg.307] aggi vā visaṃ vā satthaṃ vā kamatīti mettāvihārissa kāye uttarāya upāsikāya viya aggi vā, saṃyuttabhāṇakacūḷasivattherasseva visaṃ vā, saṃkiccasāmaṇerasseva satthaṃ vā na kamati, na pavisati. Nāssa kāyaṃ vikopetīti vuttaṃ hoti. Dhenuvatthumpi cettha kathayanti. Ekā kira dhenu vacchakassa khīradhāraṃ muñcamānā aṭṭhāsi. Eko luddako taṃ vijjhissāmīti hatthena samparivattetvā dīghadaṇḍasattiṃ muñci. Sā tassā sarīraṃ āhacca tālapaṇṇaṃ viya pavaṭṭamānā gatā, neva upacārabalena, na appanābalena, kevalaṃ vacchake balavapiyacittatāya. Evaṃ mahānubhāvā mettāti.

“火、毒或刀剑不能伤害他”，是指火、毒或刀剑不能伤害、不能侵入慈住者的身体。犹如火不能伤害优婆夷(upāsikā)郁多罗(Uttarā)，毒不能伤害诵《相应部》(saṃyutta)的周罗尸婆长老(Cūḷasiva Thera)，刀剑不能伤害僧吉沙弥(Saṅkicca sāmaṇera)。也就是说，不能毁坏他的身体。于此，诸师也讲述了母牛的故事(dhenuvatthu)。据说，有一头母牛正在给小牛哺乳。一个猎人想：“我要射它！”便用手挥舞长柄矛掷了过去。那支矛击中母牛的身体后，犹如棕榈叶般卷曲而去。这既非近行定之力，也非安止定之力，纯粹是由于母牛对小牛有强烈的爱心。慈心就是有如此大的威力。

Tuvaṭaṃ cittaṃ samādhiyatīti mettāvihārino khippameva cittaṃ samādhiyati, natthi tassa dandhāyitattaṃ.

“心迅速得定”，是指慈住者的心能迅速得定，没有迟缓的状态。

Mukhavaṇṇo vippasīdatīti bandhanā pavuttaṃ tālapakkaṃ viya cassa vippasannavaṇṇaṃ mukhaṃ hoti.

“面色清净”，是指他的面容有清净之色，犹如从果蒂脱落的熟棕榈果。

Asammūḷho kālaṅkarotīti mettāvihārino sammohamaraṇaṃ nāma natthi, asammūḷhova niddaṃ okkamanto viya kālaṃ karoti.

“不昏乱地死去”，是指慈住者没有所谓的昏乱而死，他是不昏乱地死去，犹如安然入睡。

Uttarimappaṭivijjhantoti mettāsamāpattito uttariṃ arahattaṃ adhigantuṃ asakkonto ito cavitvā suttappabuddho viya brahmalokamupapajjatīti.

“未能通达更高阶者”，是指若未能由慈等至通达更高的阿罗汉果，他于此死后，将如睡醒之人般投生于梵天界。

Ayaṃ mettābhāvanāyaṃ vitthārakathā.

此为于慈修习中的广说。

Karuṇābhāvanākathā

悲修习之论

259. Karuṇaṃ bhāvetukāmena pana nikkaruṇatāya ādīnavaṃ karuṇāya ca ānisaṃsaṃ paccavekkhitvā karuṇābhāvanā ārabhitabbā. Tañca pana ārabhantena paṭhamaṃ piyapuggalādīsu na ārabhitabbā. Piyo hi piyaṭṭhāneyeva tiṭṭhati. Atippiyasahāyako atippiyasahāyakaṭṭhāneyeva. Majjhatto majjhattaṭṭhāneyeva. Appiyo appiyaṭṭhāneyeva. Verī veriṭṭhāneyeva tiṭṭhati. Liṅgavisabhāgakālakatā akhettameva.

259. 再者，欲修习悲者，应先审察无悲的过患及悲的功德，然后才开始修习悲。而开始修习者，不应首先于亲爱的人(piyapuggala)等开始。因为亲爱者只处于亲爱者的位置，极亲密的朋友只处于极亲密朋友的位置，中立者只处于中立者的位置，不爱者只处于不爱者的位置，怨敌只处于怨敌的位置。异性及死者，则完全不是（修悲的）对象。

‘‘Kathañca bhikkhu karuṇāsahagatena cetasā ekaṃ disaṃ pharitvā viharati? Seyyathāpi nāma ekaṃ puggalaṃ duggataṃ durūpetaṃ disvā karuṇāyeyya, evameva [Pg.308] sabbasatte karuṇāya pharatī’’ti vibhaṅge (vibha. 653) pana vuttattā sabbapaṭhamaṃ tāva kiñcideva karuṇāyitabbarūpaṃ paramakicchappattaṃ duggataṃ durūpetaṃ kapaṇapurisaṃ chinnāhāraṃ kapālaṃ purato ṭhapetvā anāthasālāya nisinnaṃ hatthapādehi paggharantakimigaṇaṃ aṭṭassaraṃ karontaṃ disvā ‘‘kicchaṃ vatāyaṃ satto āpanno, appeva nāma imamhā dukkhā mucceyyā’’ti karuṇā pavattetabbā. Taṃ alabhantena sukhitopi pāpakārī puggalo vajjhena upametvā karuṇāyitabbo.

“比丘如何以悲俱之心遍满一方而住？‘犹如见到一个贫困不幸的人而生悲悯，同样地，他对一切众生遍满悲心。’于《分别论》（Vibhaṅga）中如是说。因此，首先，应见到某个堪为悲悯对象的形象，即一个极其困苦、贫困不幸、孤苦之人，食物已断绝，将瓦钵置于身前，坐于无依者之所，其手脚流出成群的蛆虫，发出痛苦的呻吟声，而生起悲心：‘啊，此众生已陷入困境！愿他能从此苦中解脱！’若找不到这样的人，则应对虽安乐却作恶之人，以待决囚犯为喻而生起悲悯。

Kathaṃ? Seyyathāpi saha bhaṇḍena gahitacoraṃ ‘‘vadhetha na’’nti rañño āṇāya rājapurisā bandhitvā catukke catukke pahārasatāni dentā āghātanaṃ nenti. Tassa manussā khādanīyampi bhojanīyampi mālāgandhavilepanatambulānipi denti. Kiñcāpi so tāni khādanto ceva paribhuñjanto ca sukhito bhogasamappito viya gacchati, atha kho taṃ neva koci ‘‘sukhito ayaṃ mahābhogo’’ti maññati, aññadatthu ‘‘ayaṃ varāko idāni marissati, yaṃ yadeva hi ayaṃ padaṃ nikkhipati, tena tena santike maraṇassa hotī’’ti taṃ jano karuṇāyati. Evameva karuṇākammaṭṭhānikena bhikkhunā sukhitopi puggalo evaṃ karuṇāyitabbo ‘‘ayaṃ varāko kiñcāpi idāni sukhito susajjito bhoge paribhuñjati, atha kho tīsu dvāresu ekenāpi katassa kalyāṇakammassa abhāvā idāni apāyesu anappakaṃ dukkhaṃ domanassaṃ paṭisaṃvedissatī’’ti.

如何？譬如，王令捕捉到连同赃物在内的盗贼，曰：“处死他！”王之侍卫便将他捆绑，在每个十字路口施以百计的鞭打，押往刑场。人们给他嚼食、啖食，以及花鬘、香、涂香、槟榔。他虽然吃着、享用着这些，看似安乐富足地走着，但无人会认为：“此人安乐，财富丰饶。”反之，众人会怜悯他：“此可怜人即刻将死！他每踏出一步，就离死亡更近一步。”同样地，修习悲业处的比丘，也应如此怜悯那安乐之人：“此可怜人如今虽然安乐，妆饰美好，享受着财富，但因三门之中，无有以任何一门所造之善业，他即刻将在恶趣中感受巨大的身苦与心忧。”

Evaṃ taṃ puggalaṃ karuṇāyitvā tato paraṃ eteneva upāyena piyapuggale, tato majjhatte, tato verimhīti anukkamena karuṇā pavattetabbā. Sace panassa pubbe vuttanayeneva verimhi paṭighaṃ uppajjati, taṃ mettāya vuttanayeneva vūpasametabbaṃ. Yopi cettha katakusalo hoti, tampi ñātirogabhogabyasanādīnaṃ aññatarena byasanena samannāgataṃ disvā vā sutvā vā tesaṃ abhāvepi vaṭṭadukkhaṃ anatikkantattā ‘‘dukkhitova aya’’nti evaṃ sabbathāpi karuṇāyitvā vuttanayeneva attani piyapuggale majjhatte verimhīti catūsu janesu sīmāsambhedaṃ katvā [Pg.309] taṃ nimittaṃ āsevantena bhāventena bahulīkarontena mettāya vuttanayeneva tikacatukkajjhānavasena appanā vaḍḍhetabbā.

如此，对那个人生起悲心后，再以此方法，依次对喜爱的人、中立的人、怨敌生起悲心。如果如前所述，对怨敌生起瞋恚，则应以修慈时所说的方法平息。再者，此处若有已作善业之人，当看到或听到他遭遇亲属、疾病、财富等不幸中的任何一种不幸时，或即使没有这些不幸，也因其未能超越轮回之苦，而思惟：“此人实是苦者。”如此于一切情况下生起悲心后，应以所说的方法，对自己、喜爱的人、中立的人、怨敌这四种人作“破界”(sīmāsambheda)，通过亲近、培育、多作彼相，并如修慈时所说的方法，依三禅与四禅增长安止。

Aṅguttaraṭṭhakathāyaṃ pana paṭhamaṃ veripuggalo karuṇāyitabbo, tasmiṃ cittaṃ muduṃ katvā duggato, tato piyapuggalo, tato attāti ayaṃ kamo vutto, so ‘‘duggataṃ durūpeta’’nti pāḷiyā na sameti, tasmā vuttanayenevettha bhāvanamārabhitvā sīmāsambhedaṃ katvā appanā vaḍḍhetabbā. Tato paraṃ ‘‘pañcahākārehi anodhisopharaṇā sattahākārehi odhisopharaṇā dasahākārehi disāpharaṇā’’ti ayaṃ vikubbanā, ‘‘sukhaṃ supatī’’tiādayo ānisaṃsā ca mettāyaṃ vuttanayeneva veditabbāti.

然而，在《增支部义注》(Aṅguttaraṭṭhakathā)中所说的次第是：首先应对怨敌之人修悲，对那人生起柔软心后，再对苦难者，然后对喜爱的人，再然后对自己。那个次第与“于苦难者、不幸者……”的圣典不相符。因此，于此应以所说的方法开始修习，作“破界”后增长安止。此后，“以五种行相作无限制遍满，以七种行相作有限制遍满，以十种行相作方向遍满”的此等神变威力，以及“安乐眠”等功德利益，皆应如修慈时所说的那样了知。

Ayaṃ karuṇābhāvanāya vitthārakathā.

此为修悲(karuṇābhāvanā)的详说。

Muditābhāvanākathā

喜修习论

260. Muditābhāvanaṃ ārabhantenāpi na paṭhamaṃ piyapuggalādīsu ārabhitabbā. Na hi piyo piyabhāvamatteneva muditāya padaṭṭhānaṃ hoti, pageva majjhattaverino. Liṅgavisabhāgakālakatā akhettameva.

260. 开始修喜(muditābhāvanā)者，亦不应首先对喜爱的人等开始。因为喜爱的人仅因其为喜爱之人，尚不成为喜的近因(padaṭṭhāna)，何况是中立者与怨敌。不同性别者与已亡故者，则实非其田。

Atippiyasahāyako pana siyā padaṭṭhānaṃ, yo aṭṭhakathāyaṃ soṇḍasahāyoti vutto. So hi muditamuditova hoti, paṭhamaṃ hasitvā pacchā katheti, tasmā so vā paṭhamaṃ muditāya pharitabbo. Piyapuggalaṃ vā sukhitaṃ sajjitaṃ modamānaṃ disvā vā sutvā vā ‘‘modati vatāyaṃ satto, aho sādhu aho suṭṭhū’’ti muditā uppādetabbā. Imameva hi atthavasaṃ paṭicca vibhaṅge (vibha. 663) vuttaṃ ‘‘kathañca bhikkhu muditāsahagatena cetasā ekaṃ disaṃ pharitvā viharati? Seyyathāpi nāma ekaṃ puggalaṃ piyaṃ manāpaṃ disvā mudito assa, evameva sabbasatte muditāya pharatī’’ti.

再者，极亲密的朋友可作为（喜的）近因，此人在义注中被称为“嬉戏之友”（soṇḍasahāya）。因为他总是非常喜悦，先笑后说，所以应首先以喜遍满他。或者，见到或听到可爱之人快乐、富足、喜悦时，应生起喜心：“此有情真喜悦啊！善哉！妙哉！”正是缘于此义，故《分别论》（Vibhaṅga）中说：“比丘如何以与喜俱行之心，遍满一方而住？譬如见到一个可爱、可意之人而心生欢喜，正是如此，他以喜遍满一切有情。”

Sacepissa so soṇḍasahāyo vā piyapuggalo vā atīte sukhito ahosi, sampati pana duggato durūpeto, atītameva cassa sukhitabhāvaṃ anussaritvā ‘‘esa atīte evaṃ mahābhogo mahāparivāro niccappamudito ahosī’’ti tamevassa muditākāraṃ gahetvā muditā uppādetabbā ‘‘anāgate vā pana puna taṃ sampattiṃ labhitvā [Pg.310] hatthikkhandhaassapiṭṭhisuvaṇṇasivikādīhi vicarissatī’’ti anāgatampissa muditākāraṃ gahetvā muditā uppādetabbā.

倘若他的那位嬉戏之友或可爱之人，过去曾经安乐，如今却贫穷不幸、形貌丑陋，也应忆念其过去安乐的状态而生起喜心：“此人过去曾如此富有，拥有众多侍从，恒常喜悦。”像这样，取其喜悦之相而生起喜心。或者：“他在未来将再次获得那样的财富，乘坐象背、马背、黄金轿等出行。”像这样，取其未来喜悦之相而生起喜心。

Evaṃ piyapuggale muditaṃ uppādetvā atha majjhatte tato verimhīti anukkamena muditā pavattetabbā. Appanā vaḍḍhetabbā. Sace panassa pubbe vuttanayeneva verimhi paṭighaṃ uppajjati, taṃ mettāyaṃ vuttanayeneva vūpasametvā ‘‘imesu ca tīsu attani cā’’ti catūsu janesu samacittatāya sīmāsambhedaṃ katvā taṃ nimittaṃ āsevantena bhāventena bahulīkarontena mettāyaṃ vuttanayeneva tikacatukkajjhānavaseneva appanā vaḍḍhetabbā. Tato paraṃ ‘‘pañcahākārehi anodhisopharaṇā sattahākārehi odhisopharaṇā dasahākārehi disāpharaṇā’’ti ayaṃ vikubbanā, ‘‘sukhaṃ supatī’’tiādayo ānisaṃsā ca mettāyaṃ vuttanayeneva veditabbāti.

如此，于可爱之人令喜生起后，其次于中立者，再于怨敌，依次当令喜生起。当增长安止。若如前述，于怨敌生起嗔恚，则应依于慈（的章节）中所说的方法平息，并于“此三者与我”这四种人中，以平等心破除界限后，通过亲近、培育、多作此相，依于慈（的章节）中所说的方法，以三禅与四禅之力增长安止。此后，“以五种行相作无限制遍满，以七种行相作有限制遍满，以十种行相作方向遍满”，此等神变，以及“安乐而眠”等功德，皆应依于慈（的章节）中所说的方法了知。

Ayaṃ muditābhāvanāya vitthārakathā.

此为喜修习的广说。

Upekkhābhāvanākathā

舍修习解说

261. Upekkhābhāvanaṃ bhāvetukāmena pana mettādīsu paṭiladdhatikacatukkajjhānena paguṇatatiyajjhānā vuṭṭhāya ‘‘sukhitā hontū’’tiādivasena sattakelāyanamanasikārayuttattā, paṭighānunayasamīpacārittā, somanassayogena oḷārikattā ca purimāsu ādīnavaṃ, santasabhāvattā upekkhāya ānisaṃsañca disvā yvāssa pakatimajjhatto puggalo, taṃ ajjhupekkhitvā upekkhā uppādetabbā. Tato piyapuggalādīsu. Vuttañhetaṃ ‘‘kathañca bhikkhu upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati? Seyyathāpi nāma ekaṃ puggalaṃ neva manāpaṃ na amanāpaṃ disvā upekkhako assa, evameva sabbe satte upekkhāya pharatī’’ti (vibha. 673).

261. 再者，欲修习舍者，于慈等（梵住）中获得三禅与四禅后，从熟练的第三禅出定，因（前三梵住）与对众生的珍爱作意相应（如作意“愿众生安乐”等），又近行于嗔与爱，且与喜相应而粗重，故应见到其过患；亦应见到舍因其寂静之性而有的功德。然后对于本性中立的个人（puggala），以舍心对待之而令舍生起。其后，再于可爱之人等（修习）。此义诚如所说：“比丘（bhikkhu）如何以与舍相应的心遍满一方而住？譬如见一非可意非不可意之人而住于舍，亦复如是，以舍遍满一切众生。”

Tasmā vuttanayena majjhattapuggale upekkhaṃ uppādetvā atha piyapuggale, tato soṇḍasahāyake, tato verimhīti evaṃ ‘‘imesu ca tīsu attani cā’’ti sabbattha majjhattavasena sīmāsambhedaṃ katvā taṃ nimittaṃ āsevitabbaṃ bhāvetabbaṃ bahulīkātabbaṃ. Tassevaṃ karoto pathavīkasiṇe vuttanayeneva catutthajjhānaṃ uppajjati.

是故，应依已说之法，先于中立之人(majjhattapuggala)生起舍，其次于喜爱之人(piyapuggala)，再次于挚友(soṇḍasahāyaka)，再次于怨敌(verī)。如是，于“此三者及于自身”等一切有情中，以中舍破除界限后，当亲近、当修习、当多作此相(nimitta)。如是行者，即能如地遍中所说之法生起第四禅。

Kiṃ [Pg.311] panetaṃ pathavīkasiṇādīsu uppannatatiyajjhānassāpi uppajjatīti? Nuppajjati. Kasmā? Ārammaṇavisabhāgatāya. Mettādīsu uppannatatiyajjhānasseva pana uppajjati, ārammaṇasabhāgatāyāti. Tato paraṃ pana vikubbanā ca ānisaṃsapaṭilābho ca mettāyaṃ vuttanayeneva veditabboti.

然则，此（舍俱第四禅）亦能为于地遍等中已生起第三禅者而生起耶？不生起。何以故？以所缘不同故。然，唯为于慈等中已生起第三禅者而生起，以所缘同故。此后，神变(vikubbanā)与功德之获得，当知亦如慈（修习）中所说之法。

Ayaṃ upekkhābhāvanāya vitthārakathā.

此为舍修习(upekkhābhāvanā)之详说。

Pakiṇṇakakathā

杂论

262.

262.

Brahmuttamena kathite, brahmavihāre ime iti viditvā;

Bhiyyo etesu ayaṃ, pakiṇṇakakathāpi viññeyyā.

了知至上梵（佛陀）所说之此等梵住后，复应于此等中了知此杂论。

Etāsu hi mettākaruṇāmuditāupekkhāsu atthato tāva mejjatīti mettā, siniyhatīti attho. Mitte vā bhavā, mittassa vā esā pavattītipi mettā. Paradukkhe sati sādhūnaṃ hadayakampanaṃ karotīti karuṇā. Kiṇāti vā paradukkhaṃ hiṃsati vināsetīti karuṇā. Kiriyati vā dukkhitesu pharaṇavasena pasāriyatīti karuṇā. Modanti tāya taṃsamaṅgino, sayaṃ vā modati, modanamattameva vā tanti muditā. ‘‘Averā hontū’’tiādibyāpārappahānena majjhattabhāvūpagamanena ca upekkhatīti upekkhā.

于此慈、悲、喜、舍中，先说语义：因其友爱，故为慈(mettā)，此即慈爱之义。或于友(mitta)中生，或为友之行，故为慈。于他人有苦时，令善者心生悲悯，故为悲(karuṇā)。或伤害、断除他人之苦，故为悲。或以遍满之法扩展至受苦者，故为悲。具足此法者因此而喜悦，或其自喜，或仅是喜悦，故为喜(muditā)。由断除“愿无怨敌”等功用，及趣入中立之状态而旁观，故为舍(upekkhā)。

263. Lakkhaṇādito panettha hitākārappavattilakkhaṇā mettā, hitūpasaṃhārarasā, āghātavinayapaccupaṭṭhānā, sattānaṃ manāpabhāvadassanapadaṭṭhānā. Byāpādūpasamo etissā sampatti, sinehasambhavo vipatti. Dukkhāpanayanākārappavattilakkhaṇā karuṇā, paradukkhāsahanarasā, avihiṃsāpaccupaṭṭhānā, dukkhābhibhūtānaṃ anāthabhāvadassanapadaṭṭhānā. Vihiṃsūpasamo tassā sampatti, sokasambhavo vipatti. Pamodanalakkhaṇā muditā, anissāyanarasā, arativighātapaccupaṭṭhānā, sattānaṃ sampattidassanapadaṭṭhānā. Arativūpasamo tassā sampatti, pahāsasambhavo vipatti. Sattesu majjhattākārappavattilakkhaṇā upekkhā, sattesu samabhāvadassanarasā, paṭighānunayavūpasamapaccupaṭṭhānā, ‘‘kammassakā sattā, te kassa [Pg.312] ruciyā sukhitā vā bhavissanti, dukkhato vā muccissanti, pattasampattito vā na parihāyissantī’’ti evaṃ pavattakammassakatādassanapadaṭṭhānā. Paṭighānunayavūpasamo tassā sampatti, gehasitāya aññāṇupekkhāya sambhavo vipatti.

263. 在此，慈以利益行相的转起为相，以带来利益为作用，以调伏怨恨为现起，以见到众生的可爱之处为近因。瞋恚的止息是它的圆满，情爱的生起是它的过患。悲以拔除痛苦行相的转起为相，以不忍他人之苦为作用，以不伤害为现起，以见到被痛苦征服者的无依无靠为近因。伤害的止息是它的圆满，忧愁的生起是它的过患。喜以随喜为相，以不嫉妒为作用，以消除不乐为现起，以见到众生的成就为近因。不乐的止息是它的圆满，世俗欢笑的生起是它的过患。舍以对众生保持中立行相的转起为相，以平等看待众生为作用，以止息喜爱与厌恶为现起，以“众生是自己业的主人，他们岂能依谁人之意愿而快乐、从痛苦中解脱，或不失去已获得的成就？”这种对业是自身所有物的认识为近因。喜爱与厌恶的止息是它的圆满，依于俗家的无知舍的生起是它的过患。

264. Catunnampi panetesaṃ brahmavihārānaṃ vipassanāsukhañceva bhavasampatti ca sādhāraṇappayojanaṃ. Byāpādādipaṭighāto āveṇikaṃ. Byāpādapaṭighātappayojanā hettha mettā. Vihiṃsāaratirāgapaṭighātappayojanā itarā. Vuttampi cetaṃ –

264. 再者，观乐与善趣的成就，是此四梵住的共通利益。断除瞋恚等，则是其各自不共的利益。于此，慈的利益是断除瞋恚，其余三者的利益是（依次）断除伤害、不乐与贪欲。此亦曾被如是说——

‘‘Nissaraṇañhetaṃ, āvuso, byāpādassa yadidaṃ mettā cetovimutti. Nissaraṇañhetaṃ, āvuso, vihesāya yadidaṃ karuṇā cetovimutti. Nissaraṇañhetaṃ, āvuso, aratiyā yadidaṃ muditā cetovimutti. Nissaraṇañhetaṃ, āvuso, rāgassa yadidaṃ upekkhā cetovimuttī’’ti (dī. ni. 3.326; a. ni. 6.13).

“贤友，瞋恚的出离，即是慈心解脱。贤友，伤害的出离，即是悲心解脱。贤友，不乐的出离，即是喜心解脱。贤友，贪欲的出离，即是舍心解脱。”

265. Ekekassa cettha āsannadūravasena dve dve paccatthikā. Mettābrahmavihārassa hi samīpacāro viya purisassa sapatto guṇadassanasabhāgatāya rāgo āsannapaccatthiko, so lahuṃ otāraṃ labhati, tasmā tato suṭṭhu mettā rakkhitabbā. Pabbatādigahananissito viya purisassa sapatto sabhāgavisabhāgatāya byāpādo dūrapaccatthiko, tasmā tato nibbhayena mettāyitabbaṃ. Mettāyissati ca nāma, kopañca karissatīti aṭṭhānametaṃ.

265. 于此，每一（梵住）以近、远故，各有二敌。于慈梵住，贪(rāga)是近敌，犹如在人身边的敌人，因其见功德之自性相似故，它能迅速获得机会，是故应善加守护慈心，远离于它。嗔恚(byāpāda)是远敌，犹如人身处山林等险隘之地的敌人，因其自性不相似故，是故应无所畏惧地修习慈心。既修习慈心，又生起嗔恚，此事无有。

Karuṇābrahmavihārassa ‘‘cakkhuviññeyyānaṃ rūpānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā appaṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati domanassaṃ, yaṃ evarūpaṃ domanassaṃ, idaṃ vuccati gehasitaṃ domanassa’’ntiādinā (ma. ni. 3.307) nayena āgataṃ gehasitaṃ domanassaṃ vipattidassanasabhāgatāya āsannapaccatthikaṃ. Sabhāgavisabhāgatāya vihiṃsā dūrapaccatthikā[Pg.313]. Tasmā tato nibbhayena karuṇāyitabbaṃ. Karuṇañca nāma karissati, pāṇiādīhi ca viheṭhissatīti aṭṭhānametaṃ.

于悲梵住，依（《中部》3.307）“……此即名为居家忧”等理而来之居家忧(gehasitaṃ domanassaṃ)，因其见不幸之自性相似故，是为近敌。害(vihiṃsā)因其自性不相似故，是为远敌。是故应无所畏惧地修习悲心。既修习悲心，又以手等伤害，此事无有。

Muditābrahmavihārassa ‘‘cakkhuviññeyyānaṃ rūpānaṃ iṭṭhānaṃ…pe… lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati gehasitaṃ somanassa’’ntiādinā (ma. ni. 3.306) nayena āgataṃ gehasitaṃ somanassaṃ sampattidassanasabhāgatāya āsannapaccatthikaṃ, sabhāgavisabhāgatāya arati dūrapaccatthikā. Tasmā tato nibbhayena muditā bhāvetabbā. Mudito ca nāma bhavissati, pantasenāsanesu ca adhikusalesu dhammesu vā ukkaṇṭhissatīti aṭṭhānametaṃ.

对于喜梵住，依（《中部》3.306）等所说之法，居家喜是近敌：“于眼所识知的可爱……乃至与世俗利养相应的色，见其获得，或忆念过去曾得而今已逝、已灭、已变易者，所生起的喜悦，此种喜悦称为居家喜。”因其于见得成就方面有相似性故。不乐（arati）是远敌，因其自性不相似故。是故，应无畏于彼（不乐）而修习喜。既有喜心，又于闲静卧坐处或于增上善法中厌倦，此事无有是处。

Upekkhābrahmavihārassa pana ‘‘cakkhunā rūpaṃ disvā uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa yā evarūpā upekkhā, rūpaṃ sā nātivattati. Tasmā sā upekkhā gehasitāti vuccatī’’tiādinā (ma. ni. 3.308) nayena āgatā gehasitā aññāṇupekkhā dosaguṇāvicāraṇavasena sabhāgattā āsannapaccatthikā. Sabhāgavisabhāgatāya rāgapaṭighā dūrapaccatthikā. Tasmā tato nibbhayena upekkhitabbaṃ. Upekkhissati ca nāma, rajjissati ca paṭihaññissati cāti aṭṭhānametaṃ.

对于舍梵住，依（《中部》3.308）等所说之法，居家无知舍是近敌：“愚昧、痴迷、未降伏（烦恼）、未降伏果报、不见过患、无闻的凡夫，以眼见色所生起的舍，此舍不能超越于色。是故，此舍被称为居家舍。”因其于不审察过患与功德方面有相似性故。贪与瞋是远敌，因其自性不相似故。是故，应无畏于彼（贪瞋）而修习舍。既修习舍，又生贪染与瞋恚，此事无有是处。

266. Sabbesampi ca etesaṃ kattukāmatā chando ādi, nīvaraṇādivikkhambhanaṃ majjhaṃ, appanā pariyosānaṃ. Paññattidhammavasena eko vā satto aneke vā sattā ārammaṇaṃ. Upacāre vā appanāya vā pattāya ārammaṇavaḍḍhanaṃ.

266. 于此等一切（梵住）中，行作欲是开始，镇伏诸盖等是中间，安止是究竟。依概念法，一个有情或多个有情是所缘。达到近行定或安止定时，所缘得以增长。

Tatrāyaṃ vaḍḍhanakkamo, yathā hi kusalo kassako kasitabbaṭṭhānaṃ paricchinditvā kasati, evaṃ paṭhamameva ekamāvāsaṃ paricchinditvā tattha sattesu imasmiṃ āvāse sattā averā hontūtiādinā nayena mettā bhāvetabbā. Tattha cittaṃ muduṃ kammaniyaṃ katvā dve āvāsā paricchinditabbā. Tato anukkamena tayo, cattāro, pañca, cha, satta, aṭṭha, nava, dasa, ekā racchā, upaḍḍhagāmo, gāmo, janapado, rajjaṃ, ekā disāti evaṃ yāva ekaṃ cakkavāḷaṃ, tato vā pana bhiyyo tattha tattha sattesu mettā [Pg.314] bhāvetabbā. Tathā karuṇādayoti ayamettha ārammaṇavaḍḍhanakkamo.

于此，增长的次第如下：犹如善巧的农夫，先划定当耕之地后再耕作；同样地，也应首先划定一个住处，对那里的有情，以“愿此住处之有情无有怨敌”等方式修习慈。在那里令心变得柔软、适业后，应划定两个住处。然后依次划定：三、四、五、六、七、八、九、十个住处，一条街道，半个村庄，一个村庄，一个地区，一个国家，一个方位。如是乃至一个轮围世界，或更超过之，对那里各处的有情修习慈。悲等亦复如是。此即是此处所缘增长的次第。

267. Yathā pana kasiṇānaṃ nissando āruppā, samādhinissando nevasaññānāsaññāyatanaṃ, vipassanānissando phalasamāpatti, samathavipassanānissando nirodhasamāpatti, evaṃ purimabrahmavihārattayanissando ettha upekkhābrahmavihāro. Yathā hi thambhe anussāpetvā tulāsaṅghāṭaṃ anāropetvā na sakkā ākāse kūṭagopānasiyo ṭhapetuṃ, evaṃ purimesu tatiyajjhānaṃ vinā na sakkā catutthaṃ bhāvetunti.

267. 又，犹如无色禅是诸遍禅的等流果，非想非非想处是定的等流果，果定是观(vipassanā)的等流果，灭尽定是止观的等流果；如是，于此，舍梵住是前三梵住的等流果。诚然，犹如不竖立柱子、不安置栋梁，就不可能在空中架设屋顶的椽木；如是，若无先前（三梵住）中的第三禅，就不可能修习第四（舍梵住）。

268. Ettha siyā, kasmā panetā mettākaruṇāmuditāupekkhā brahmavihārāti vuccanti? Kasmā ca catassova? Ko ca etāsaṃ kamo, abhidhamme ca kasmā appamaññāti vuttāti? Vuccate, seṭṭhaṭṭhena tāva niddosabhāvena cettha brahmavihāratā veditabbā. Sattesu sammāpaṭipattibhāvena hi seṭṭhā ete vihārā. Yathā ca brahmāno niddosacittā viharanti, evaṃ etehi sampayuttā yogino brahmasamā hutvā viharantīti seṭṭhaṭṭhena niddosabhāvena ca brahmavihārāti vuccanti.

268. 于此，或有疑问：为何此慈、悲、喜、舍被称为“梵住”？又为何只有四种？此等之次第为何？在阿毗达摩(abhidhamma)中又为何被称为“无量”？答曰：于此，当知“梵住”之名，首先是因其“最胜”义与“无过失”性。诚然，因其为对诸有情的正行，故此等“住”为最胜。又，犹如诸梵天以无过失之心而住，如是，与此等相应的瑜伽士，亦成为与梵天同等而住。是故，因其“最胜”义与“无过失”性，而被称为“梵住”。

269. Kasmā ca catassovātiādi pañhassa pana idaṃ vissajjanaṃ.

269. 关于“为何有四种”等问题的解答如下：

Visuddhimaggādivasā catasso,Hitādiākāravasā panāsaṃ;

Kamo pavattanti ca appamāṇe,Tā gocare yena tadappamaññā.

依清净之道等故，有此四种。又，其（慈等）次第，乃依利益等行相。彼等于无量所缘中转起，是故亦名无量。

Etāsu hi yasmā mettā byāpādabahulassa, karuṇā vihesābahulassa, muditā aratibahulassa, upekkhā rāgabahulassa visuddhimaggo. Yasmā ca hitūpasaṃhāraahitāpanayanasampattimodanaanābhogavasena catubbidhoyeva sattesu manasikāro. Yasmā ca yathā mātā daharagilānayobbanappattasakiccapasutesu catūsu puttesu daharassa abhivuḍḍhikāmā hoti, gilānassa gelaññāpanayanakāmā, yobbanappattassa yobbanasampattiyā ciraṭṭhitikāmā, sakakiccapasutassa kismiñci pariyāye abyāvaṭā hoti, tathā appamaññāvihārikenāpi sabbasattesu mettādivasena bhavitabbaṃ. Tasmā ito visuddhimaggādivasā catassova appamaññā.

诚然，于此等中，慈是于多瞋者之清净道，悲是于多害者之清净道，喜是于多不乐者之清净道，舍是于多贪者之清净道。又，因于有情之作意，由引致利益、去除不益、随喜成就、不作偏袒故，唯有四种。又，犹如母亲于幼儿、病者、青年、及能自理其事之四子中，对幼儿欲其成长，对病者欲其病愈，对青年欲其青春长驻，于能自理其事者则在某些情况下不加干预；如是，修习无量者亦应以慈等对待一切有情。是故，依此清净之道等，无量唯有四种。

Yasmā [Pg.315] catassopetā bhāvetukāmena paṭhamaṃ hitākārappavattivasena sattesu paṭipajjitabbaṃ, hitākārappavattilakkhaṇā ca mettā. Tato evaṃ patthitahitānaṃ sattānaṃ dukkhābhibhavaṃ disvā vā sutvā vā sambhāvetvā vā dukkhāpanayanākārappavattivasena, dukkhāpanayanākārappavattilakkhaṇā ca karuṇā. Athevaṃ patthitahitānaṃ patthitadukkhāpagamānañca nesaṃ sampattiṃ disvā sampattipamodanavasena, pamodanalakkhaṇā ca muditā. Tato paraṃ pana kattabbābhāvato ajjhupekkhakattasaṅkhātena majjhattākārena paṭipajjitabbaṃ, majjhattākārappavattilakkhaṇā ca upekkhā. Tasmā ito hitādiākāravasā panāsaṃ paṭhamaṃ mettā vuttā, atha karuṇā muditā upekkhāti ayaṃ kamo veditabbo.

因欲修习此四无量者，当先以利益行相之转起，于有情中行持，而慈即以利益行相转起为相。其后，见、闻或思量彼等希求利益之有情为苦所胜，则以去除痛苦行相之转起而行，而悲即以去除痛苦行相转起为相。复次，见彼等希求利益、希求离苦之有情获得成就，则以随喜其成就而行，而喜即以随喜为相。此后，则因无所应作，当以名为“旁观者”之中舍行相而行，而舍即以中舍行相转起为相。是故，依此利益等行相，于彼等中，先说慈，后说悲、喜、舍，当知此为其次第。

Yasmā pana sabbāpetā appamāṇe gocare pavattanti. Appamāṇā hi sattā etāsaṃ gocarabhūtā. Ekasattassāpi ca ettake padese mettādayo bhāvetabbāti evaṃ pamāṇaṃ agahetvā sakalapharaṇavaseneva pavattāti. Tena vuttaṃ –

此外，因为所有这些（慈悲喜舍）都在无量的所缘中转起。诚然，无量的众生是它们的所缘。并且，对于一个众生，也不取“仅于此区域当修慈等”这样的限量，而仅以遍满一切的方式转起。因此说：

Visuddhimaggādivasā catasso,Hitādiākāravasā panāsaṃ;

Kamo pavattanti ca appamāṇe,Tā gocare yena tadappamaññāti.

依据《清净道论》等有四种，又因利益等行相而有其次第；且转起于无量所缘，是故名为无量。

270. Evaṃ appamāṇagocaratāya ekalakkhaṇāsu cāpi etāsu purimā tisso tikacatukkajjhānikāva honti. Kasmā? Somanassāvippayogato. Kasmā panāyaṃ somanassena avippayogoti? Domanassasamuṭṭhitānaṃ byāpādādīnaṃ nissaraṇattā. Pacchimā pana avasesaekajjhānikāva. Kasmā? Upekkhāvedanāsampayogato. Na hi sattesu majjhattākārappavattā brahmavihārupekkhā upekkhāvedanaṃ vinā vattatīti.

270. 如是，此等（四无量）虽以无量为所缘而为一相，但其中前三者仅属于三禅法与四禅法。何故？因不离喜受故。又，何故不离喜受？因其是瞋恚等忧根法的出离。而后者则仅属于余下的一禅（即第五禅）。何故？因与舍受相应故。诚然，于众生中以中舍行相转起的梵住舍，若无舍受则不转起。

271. Yo panevaṃ vadeyya ‘‘yasmā bhagavatā aṭṭhakanipāte catūsupi appamaññāsu avisesena vuttaṃ ‘tato tvaṃ bhikkhu imaṃ samādhiṃ savitakkampi savicāraṃ bhāveyyāsi, avitakkampi vicāramattaṃ bhāveyyāsi, avitakkampi avicāraṃ bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsī’ti (a. ni. 8.63), tasmā [Pg.316] catasso appamaññā catukkapañcakajjhānikā’’ti. So māhevantissa vacanīyo. Evañhi sati kāyānupassanādayopi catukkapañcakajjhānikā siyuṃ, vedanādīsu ca paṭhamajjhānampi natthi, pageva dutiyādīni. Tasmā byañjanacchāyāmattaṃ gahetvā mā bhagavantaṃ abbhācikkhi, gambhīraṃ hi buddhavacanaṃ, taṃ ācariye payirupāsitvā adhippāyato gahetabbaṃ.

271. 若有人如是说：“因为世尊在《八集》（Aṭṭhakanipāta）中对四无量心无差别地说道：‘比丘，你当修习此有寻有伺之定，亦当修习无寻唯伺之定，亦当修习无寻无伺之定，亦当修习有喜之定，亦当修习无喜之定，亦当修习与乐俱行之定，亦当修习与舍俱行之定。’（增支部8.63）因此四无量心皆属于四禅法与五禅法。”当告知此人：‘莫作是说。’诚然，若如是，则身随观等亦应属于四禅法与五禅法，然于受随观等中，初禅尚且不存，何况二禅等？是故，莫仅执取文句之影而诽谤世尊。诚然，佛语甚深，当亲近诸师，依其意趣而领受。

272. Ayañhi tatrādhippāyo – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti evaṃ āyācitadhammadesanaṃ kira taṃ bhikkhuṃ yasmā so pubbepi dhammaṃ sutvā tattheva vasati, na samaṇadhammaṃ kātuṃ gacchati, tasmā naṃ bhagavā ‘‘evameva panidhekacce moghapurisā mamaññeva ajjhesanti, dhamme ca bhāsite mamaññeva anubandhitabbaṃ maññantī’’ti apasādetvā puna yasmā so arahattassa upanissayasampanno, tasmā naṃ ovadanto āha – ‘‘tasmātiha te bhikkhu evaṃ sikkhitabbaṃ, ajjhattaṃ me cittaṃ ṭhitaṃ bhavissati susaṇṭhitaṃ, na cuppannā pāpakā akusalā dhammā cittaṃ pariyādāya ṭhassantīti. Evañhi te bhikkhu sikkhitabba’’nti.

272. 此中意趣是：据说，那位比丘曾如是请求说法：“尊者，善哉！请世尊为我简略说法，我听闻世尊的法后，愿能独自远离，不放逸、热忱、精勤而住。”然而，因为他以前听法后，也只是住在那里，不去修沙门法，所以世尊呵斥他道：“在此，某些空虚之人就是这样，只向我请求，当法被开示后，他们认为只应跟随我。”再者，因为他具有阿罗汉果的近依缘，所以世尊教诫他道：“是故，比丘，在此你应如是学：‘我心将于内安住、善安住，已生的恶不善法将不会占据心而住。’比丘，你实应如是学。”

Iminā panassa ovādena niyakajjhattavasena cittekaggatāmatto mūlasamādhi vutto. Tato ‘‘ettakeneva santuṭṭhiṃ anāpajjitvā evaṃ so eva samādhi vaḍḍhetabbo’’ti dassetuṃ ‘‘yato kho te bhikkhu ajjhattaṃ cittaṃ ṭhitaṃ hoti susaṇṭhitaṃ, na cuppannā pāpakā akusalā dhammā cittaṃ pariyādāya tiṭṭhanti. Tato te bhikkhu evaṃ sikkhitabbaṃ mettā me cetovimutti bhāvitā bhavissati bahulīkatā yānikatā vatthukatā anuṭṭhitā paricitā susamāraddhāti. Evañhi te bhikkhu sikkhitabba’’nti evamassa mettāvasena bhāvanaṃ vatvā puna ‘‘yato kho te bhikkhu ayaṃ samādhi evaṃ bhāvito hoti bahulīkato, tato tvaṃ bhikkhu imaṃ mūlasamādhiṃ savitakkampi savicāraṃ bhāveyyāsi…pe… upekkhāsahagatampi bhāveyyāsī’’ti vuttaṃ.

又，通过此教诫，依于自身内在，说示了仅是心一境性的根本定。然后，为开示“不应仅于此满足，应如是增长此定”而说：“比丘，当你心于内安住、善安住，已生的恶不善法不占据心而住时，那时，比丘，你应如是学：‘我的慈心解脱将是已修习、多修习、已作为车乘、已作为基地、已确立、已熟习、已善发起的。’比丘，你实应如是学。”如是对他说了依于慈的修习后，又说：“比丘，当你此定已如是修习、多修习时，那时，比丘，你应修习此有寻有伺的根本定……乃至……亦应修习与舍俱行的（定）。”

Tassattho – yadā te bhikkhu ayaṃ mūlasamādhi evaṃ mettāvasena bhāvito hoti, tadā tvaṃ tāvatakenāpi tuṭṭhiṃ anāpajjitvāva imaṃ mūlasamādhiṃ [Pg.317] aññesupi ārammaṇesu catukkapañcakajjhānāni pāpayamāno savitakkampi savicārantiādinā nayena bhāveyyāsīti.

其义是：比丘！当你的此根本定已如是依慈修习时，那时你不应仅满足于此，而应于其他所缘上，令此根本定达到四种禅与五种禅，以“有寻有伺”等方法修习。

Evaṃ vatvā ca puna karuṇādiavasesabrahmavihārapubbaṅgamampissa aññesu ārammaṇesu catukkapañcakajjhānavasena bhāvanaṃ kareyyāsīti dassento ‘‘yato kho te bhikkhu ayaṃ samādhi evaṃ bhāvito hoti bahulīkato. Tato te bhikkhu evaṃ sikkhitabbaṃ karuṇā me cetovimuttī’’tiādimāha.

如是说后，为了开示也应以悲等其余梵住为前导，于其他所缘上以四种禅与五种禅的方式修习，（世尊）便说：“比丘，当你的此定已如是修习、多修习时，你应如是学：我的悲心解脱……”等。

Evaṃ mettādipubbaṅgamaṃ catukkapañcakajjhānavasena bhāvanaṃ dassetvā puna kāyānupassanādipubbaṅgamaṃ dassetuṃ ‘‘yato kho te bhikkhu ayaṃ samādhi evaṃ bhāvito hoti bahulīkato, tato te bhikkhu evaṃ sikkhitabbaṃ kāye kāyānupassī viharissāmī’’ti ādiṃ vatvā ‘‘yato kho te bhikkhu ayaṃ samādhi evaṃ bhāvito bhavissati subhāvito, tato tvaṃ bhikkhu yena yeneva gagghasi, phāsuññeva gagghasi, yattha yattheva ṭhassasi, phāsuññeva ṭhassasi, yattha yattheva nisīdissasi, phāsuññeva nisīdissasi, yattha yattheva seyyaṃ kappessasi, phāsuññeva seyyaṃ kappessasī’’ti arahattanikūṭena desanaṃ samāpesi. Tasmā tikacatukkajjhānikāva mettādayo, upekkhā pana avasesaekajjhānikāvāti veditabbā. Tatheva ca abhidhamme (dha. sa. 251 ādayo; vibha. 673 ādayo) vibhattāti.

如是开示了以慈等为前导、以四种禅与五种禅的方式修习后，为了再次开示以身随观等为前导的修习，（世尊）先是说了“比丘，当你的此定已如是修习、多修习时，你应如是学：我将安住于身随观身……”等，继而又说：“比丘，当你的此定将如是修习、善修习时，那时你无论去到何处，都将安适地行走；无论站于何处，都将安适地站立；无论坐于何处，都将安适地坐下；无论卧于何处，都将安适地躺卧。”并以此阿罗汉果为顶峰结束了教说。因此当知：慈、悲、喜三者仅有三禅与四禅，而舍则仅有剩余的一禅。在阿毗达摩中也是如此分别的（如：《法集论》251节等；《分别论》673节等）。

273. Evaṃ tikacatukkajjhānavasena ceva avasesaekajjhānavasena ca dvidhā ṭhitānampi etāsaṃ subhaparamādivasena aññamaññaṃ asadiso ānubhāvaviseso veditabbo. Haliddavasanasuttasmiṃ hi etā subhaparamādibhāvena visesetvā vuttā. Yathāha – ‘‘subhaparamāhaṃ, bhikkhave, mettaṃ cetovimuttiṃ vadāmi. Ākāsānañcāyatanaparamāhaṃ, bhikkhave, karuṇaṃ cetovimuttiṃ vadāmi. Viññāṇañcāyatanaparamāhaṃ, bhikkhave, muditaṃ cetovimuttiṃ vadāmi. Ākiñcaññāyatanaparamāhaṃ, bhikkhave, upekkhaṃ cetovimuttiṃ vadāmī’’ti (saṃ. ni. 5.235).

273. 如此，此等（无量心）虽依三禅法与四禅法，以及其余一禅法而安住于两种方式，亦应了知，依“以净为最上”等，它们彼此之间有不相似的殊胜威力。诚然，在《黄衣经》(Haliddavasanasutta)中，此等（无量心）即是以“以净为最上”等方式被加以区别而说。如言：“诸比丘，我说慈心解脱以净为最上。诸比丘，我说悲心解脱以空无边处为最上。诸比丘，我说喜心解脱以识无边处为最上。诸比丘，我说舍心解脱以无所有处为最上。”

Kasmā [Pg.318] panetā evaṃ vuttāti? Tassa tassa upanissayattā. Mettāvihārissa hi sattā appaṭikkūlā honti. Athassa appaṭikkūlaparicayā appaṭikkūlesu parisuddhavaṇṇesu nīlādīsu cittaṃ upasaṃharato appakasireneva tattha cittaṃ pakkhandati. Iti mettā subhavimokkhassa upanissayo hoti, na tato paraṃ, tasmā subhaparamāti vuttā.

然则，为何如此说此等（无量心）？因为（它们）是彼彼（解脱）的近依之故。诚然，对于安住于慈者，有情是不令人厌逆的。其后，由于他熟悉了不厌逆，当他将心专注于不令人厌逆、颜色清净的青色等（遍）时，其心毫不费力地跃入其中。是故，慈是净解脱(subhavimokkha)的近依，不超越于此，因此说“以净为最上”。

Karuṇāvihārissa pana daṇḍābhighātādirūpanimittaṃ pattadukkhaṃ samanupassantassa karuṇāya pavattisambhavato rūpe ādīnavo parividito hoti. Athassa parividitarūpādīnavattā pathavīkasiṇādīsu aññataraṃ ugghāṭetvā rūpanissaraṇe ākāse cittaṃ upasaṃharato appakasireneva tattha cittaṃ pakkhandati. Iti karuṇā ākāsānañcāyatanassa upanissayo hoti, na tato paraṃ, tasmā ākāsānañcāyatanaparamāti vuttā.

再者，对于安住于悲者，当他见到有情遭受棍棒打击等色相为因的苦时，由于悲得以生起，故能清晰地了知色法的过患。其后，由于他清晰地了知色法的过患，在移除地遍等（色遍）之一后，将心专注于作为出离于色的虚空时，其心毫不费力地跃入其中。是故，悲是空无边处的近依，不超越于此，因此说“以空无边处为最上”。

Muditāvihārissa pana tena tena pāmojjakāraṇena uppannapāmojjasattānaṃ viññāṇaṃ samanupassantassa muditāya pavattisambhavato viññāṇaggahaṇaparicitaṃ cittaṃ hoti. Athassa anukkamādhigataṃ ākāsānañcāyatanaṃ atikkamma ākāsanimittagocare viññāṇe cittaṃ upasaṃharato appakasireneva tattha cittaṃ pakkhandatīti muditā viññāṇañcāyatanassa upanissayo hoti, na tato paraṃ, tasmā viññāṇañcāyatanaparamāti vuttā.

再者，于喜住者，以种种喜悦之因，随观已生喜悦之有情的识时，因喜之生起故，其心于取识已得熟练。其后，彼已次第证得空无边处，超越之，于以空遍为所缘之识作意其心时，其心毫不费力即跃入其中。是故，喜为识无边处之近依，非于此之上。是故说（喜心解脱）以识无边处为最上。

Upekkhāvihārissa pana ‘‘sattā sukhitā vā hontu dukkhato vā vimuccantu, sampattasukhato vā mā vimuccantū’’ti ābhogābhāvato sukhadukkhādiparamatthagāhavimukhabhāvato avijjamānaggahaṇadukkhaṃ cittaṃ hoti. Athassa paramatthagāhato vimukhabhāvaparicitacittassa paramatthato avijjamānaggahaṇadukkhacittassa ca anukkamādhigataṃ viññāṇañcāyatanaṃ samatikkamma sabhāvato avijjamāne paramatthabhūtassa viññāṇassa abhāve cittaṃ upasaṃharato appakasireneva tattha cittaṃ pakkhandati. Iti upekkhā ākiñcaññāyatanassa upanissayo hoti, na tato paraṃ, tasmā ākiñcaññāyatanaparamāti vuttāti.

再者，于舍住者，因无“愿诸有情快乐，或离于苦，或勿离已得之乐”等作意，及因远离执取乐、苦等胜义法，其心于执取非实有法已得善巧。其后，彼心已熟练于远离执取胜义法，且其心于执取胜义上非实有者已得善巧，次第超越识无边处，于自性上非有、为胜义之识的无有，作意其心时，其心毫不费力即跃入其中。如是，舍为无所有处之近依，非于此之上。是故说（舍心解脱）以无所有处为最上。

274. Evaṃ subhaparamādivasena etāsaṃ ānubhāvaṃ viditvā puna sabbāpetā dānādīnaṃ sabbakalyāṇadhammānaṃ paripūrikāti veditabbā. Sattesu [Pg.319] hi hitajjhāsayatāya sattānaṃ dukkhāsahanatāya, pattasampattivisesānaṃ ciraṭṭhitikāmatāya, sabbasattesu ca pakkhapātābhāvena samappavattacittā mahāsattā ‘‘imassa dātabbaṃ, imassa na dātabba’’nti vibhāgaṃ akatvā sabbasattānaṃ sukhanidānaṃ dānaṃ denti. Tesaṃ upaghātaṃ parivajjayantā sīlaṃ samādiyanti. Sīlaparipūraṇatthaṃ nekkhammaṃ bhajanti. Sattānaṃ hitāhitesu asammohatthāya paññaṃ pariyodapenti. Sattānaṃ hitasukhatthāya niccaṃ vīriyamārabhanti. Uttamavīriyavasena vīrabhāvaṃ pattāpi ca sattānaṃ nānappakārakaṃ aparādhaṃ khamanti. ‘‘Idaṃ vo dassāma karissāmā’’ti kataṃ paṭiññaṃ na visaṃvādenti. Tesaṃ hitasukhāya avicalādhiṭṭhānā honti. Tesu avicalāya mettāya pubbakārino honti. Upekkhāya paccupakāraṃ nāsīsantīti evaṃ pāramiyo pūretvā yāva dasabalacatuvesārajjachaasādhāraṇañāṇaaṭṭhārasabuddhadhammappabhede sabbepi kalyāṇadhamme paripūrentīti evaṃ dānādisabbakalyāṇadhammaparipūrikā etāva hontīti.

274. 如是以净为最上等方式了知此等（无量）的威力后，复当了知，此等一切无量是布施等一切善法的圆满者。诚然，诸大士因于诸有情怀有利益之心、不忍其苦、欲其已得之殊胜成就长住，以及于一切有情无有偏袒，故心平等而转，不作“此应施，彼不应施”之分别，而对一切有情施予安乐之因的布施。他们为远离伤害而持戒；为圆满戒而修习出离；为于有情的利与不利中不迷惑而清净其慧；为有情的利益安乐而恒常发起精进。即使以最上精进到达勇健之境，亦能忍受有情种种过失。不违背“我等将予汝此物，我等将为汝作此事”所作之承诺。为彼等的利益安乐而有不动摇的决意。于彼等中，以不动摇的慈爱而为先行者。以舍心而不期望回报。如是圆满诸波罗蜜，乃至圆满十力、四无畏、六不共智、十八佛不共法等差别的一切善法。如是，此等（无量）即是布施等一切善法的圆满者。

Iti sādhujanapāmojjatthāya kate visuddhimagge

为令善人生喜而作之《清净道论》

Samādhibhāvanādhikāre

定修习品

Brahmavihāraniddeso nāma

梵住的解释

Navamo paricchedo.

第九章

10. Āruppaniddeso

10. 无色的解释

Paṭhamāruppavaṇṇanā

初无色释义

275. Brahmavihārānantaraṃ [Pg.320] uddiṭṭhesu pana catūsu āruppesu ākāsānañcāyatanaṃ tāva bhāvetukāmo ‘‘dissante kho pana rūpādhikaraṇaṃ daṇḍādānasatthādānakalahaviggahavivādā, natthi kho panetaṃ sabbaso āruppeti. So iti paṭisaṅkhāya rūpānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hotī’’ti (ma. ni. 2.103) vacanato etesaṃ daṇḍādānādīnañceva cakkhusotarogādīnañca ābādhasahassānaṃ vasena karajarūpe ādīnavaṃ disvā tassa samatikkamāya ṭhapetvā paricchinnākāsakasiṇaṃ navasu pathavīkasiṇādīsu aññatarasmiṃ catutthajjhānaṃ uppādeti.

275. 又，于梵住之后所开示的四无色中，首先，欲修习空无边处(ākāsānañcāyatana)者，根据“然因色而有执杖、执刀、争斗、争吵、诤论，而此于无色中完全无有。彼如是省察后，仅为对色之厌离、离贪、寂灭而行道”之语，通过此等执杖等事，以及眼病、耳病等上千种疾病，见到有身(karajarūpa)的过患后，为超越彼（色），除去限定虚空遍(paricchinnākāsakasiṇa)，于地遍(pathavīkasiṇa)等九遍中之任何一者，生起第四禅。

Tassa kiñcāpi rūpāvacaracatutthajjhānavasena karajarūpaṃ atikkantaṃ hoti, atha kho kasiṇarūpampi yasmā tappaṭibhāgameva, tasmā tampi samatikkamitukāmo hoti. Kathaṃ? Yathā ahibhīruko puriso araññe sappena anubaddho vegena palāyitvā palātaṭṭhāne lekhācittaṃ tālapaṇṇaṃ vā valliṃ vā rajjuṃ vā phalitāya vā pana pathaviyā phalitantaraṃ disvā bhāyateva uttasateva, neva naṃ dakkhitukāmo hoti. Yathā ca anatthakārinā veripurisena saddhiṃ ekagāme vasamāno puriso tena vadhabandhagehajhāpanādīhi upadduto aññaṃ gāmaṃ vasanatthāya gantvā tatrāpi verinā samānarūpasaddasamudācāraṃ purisaṃ disvā bhāyateva uttasateva, neva naṃ dakkhitukāmo hoti.

彼虽以色界第四禅超越了有身(karajarūpa)，然因遍色(kasiṇarūpa)亦与彼相似，故亦欲超越之。如何？譬如惧蛇之人在林中为蛇所追，急速逃脱后，于所逃至处，见到彩绘的棕榈叶、或藤、或绳、或于龟裂地之裂缝，亦感怖畏惊惧，不欲见之。又譬如与作不饶益之怨敌同住一村之人，为彼以杀、缚、烧屋等事所恼，为居住而往他村，于彼处亦见到与怨敌有相似形貌、声音、举止之人，亦感怖畏惊惧，不欲见之。

Tatridaṃ opammasaṃsandanaṃ – tesaṃ hi purisānaṃ ahinā verinā vā upaddutakālo viya bhikkhuno ārammaṇavasena karajarūpasamaṅgikālo. Tesaṃ vegena palāyanaaññagāmagamanāni viya bhikkhuno rūpāvacaracatutthajjhānavasena karajarūpasamatikkamanakālo. Tesaṃ palātaṭṭhāne ca aññagāme ca lekhācittatālapaṇṇādīni ceva verisadisaṃ purisañca disvā bhayasantāsaadassanakāmatā viya bhikkhuno kasiṇarūpampi tappaṭibhāgameva idanti sallakkhetvā tampi samatikkamitukāmatā. Sūkarābhihatasunakhapisācabhīrukādikāpi cettha upamā veditabbā.

于此，譬喻与所喻之事的连接如下：诚然，犹如那些人被蛇或敌人侵扰之时，比丘则因作意而具足身躯色(karajarūpa)之时。犹如他们迅速逃往他村，比丘则通过色界第四禅而超越身躯色之时。犹如他们在逃离之处及其他村庄中，见到有图纹的贝叶等物以及貌似敌人之人，便生起恐惧、惊慌、不欲见之心，比丘也同样标记遍色(kasiṇarūpa)：“此亦与其相似”，而欲超越之。于此，亦应知晓如被猪撞击的狗、害怕鬼怪者等譬喻。

276. Evaṃ [Pg.321] so tasmā catutthajjhānassa ārammaṇabhūtā kasiṇarūpā nibbijja pakkamitukāmo pañcahākārehi ciṇṇavasī hutvā paguṇarūpāvacaracatutthajjhānato vuṭṭhāya tasmiṃ jhāne ‘‘imaṃ mayā nibbiṇṇaṃ rūpaṃ ārammaṇaṃ karotī’’ti ca, ‘‘āsannasomanassapaccatthika’’nti ca, ‘‘santavimokkhato oḷārika’’nti ca ādīnavaṃ passati. Aṅgoḷārikatā panettha natthi. Yatheva hetaṃ rūpaṃ duvaṅgikaṃ, evaṃ āruppānipīti.

276. 如是，彼修行者欲从作为第四禅所缘的遍色中厌离而出离，于五行相成就自在后，从熟练的色界第四禅出定，观见彼禅那的过患：“此禅那以我所厌离的色为所缘”，以及“喜悦为其近敌”，以及“比寂静解脱更为粗劣”。于此，并无禅支的粗劣。因为此色界（禅）如何具二支，诸无色（禅）亦复如是。

So tattha evaṃ ādīnavaṃ disvā nikantiṃ pariyādāya ākāsānañcāyatanaṃ santato anantato manasikaritvā cakkavāḷapariyantaṃ vā yattakaṃ icchati tattakaṃ vā kasiṇaṃ pattharitvā tena phuṭṭhokāsaṃ ‘‘ākāso ākāso’’ti vā, ‘‘ananto ākāso’’ti vā manasikaronto ugghāṭeti kasiṇaṃ. Ugghāṭento hi neva kilañjaṃ viya saṃvelleti, na kapālato pūvaṃ viya uddharati, kevalaṃ pana taṃ neva āvajjeti, na manasi karoti, na paccavekkhati, anāvajjento amanasikaronto apaccavekkhanto ca aññadatthu tena phuṭṭhokāsaṃ ‘‘ākāso ākāso’’ti manasikaronto kasiṇaṃ ugghāṭeti nāma. Kasiṇampi ugghāṭiyamānaṃ neva ubbaṭṭati na vivaṭṭati, kevalaṃ imassa amanasikārañca ‘‘ākāso ākāso’’ti manasikārañca paṭicca ugghāṭitaṃ nāma hoti, kasiṇugghāṭimākāsamattaṃ paññāyati. Kasiṇugghāṭimākāsanti vā kasiṇaphuṭṭhokāsoti vā kasiṇavivittākāsanti vā sabbametaṃ ekameva.

他如此见到其中的过患后，断尽欲求，将空无边处（ākāsānañcāyatana）作意为“寂静”、“无边”，或者遍满整个轮围（cakkavāḷa），或者随其所欲，将遍（kasiṇa）扩展开来，然后对此遍所触及的空间作意为“空、空”或“无边空”，由此而揭去遍。说揭去时，并非如卷席一般卷起，亦非如从陶盘上取饼一般拿起，而只是不再转向它，不再作意它，不再省察它。不转向、不作意、不省察，反而是作意其所触及的空间为“空、空”，这即名为揭去遍。被揭去的遍既不升起，也不退去，只是缘于对此（遍）的不作意及对“空、空”的作意，才名为被揭去，此时唯有揭去遍的空显现而已。所谓“揭去遍的空”（kasiṇugghāṭimākāsa）、“遍所触及的空”（kasiṇaphuṭṭhokāsa）或“离遍的空”（kasiṇavivittākāsa），这一切都是同一义。

So taṃ kasiṇugghāṭimākāsanimittaṃ ‘‘ākāso ākāso’’ti punappunaṃ āvajjeti, takkāhataṃ vitakkāhataṃ karoti. Tassevaṃ punappunaṃ āvajjayato takkāhataṃ vitakkāhataṃ karoto nīvaraṇāni vikkhambhanti, sati santiṭṭhati, upacārena cittaṃ samādhiyati. So taṃ nimittaṃ punappunaṃ āsevati, bhāveti, bahulīkaroti. Tassevaṃ punappunaṃ āvajjayato manasikaroto pathavīkasiṇādīsu rūpāvacaracittaṃ viya ākāse ākāsānañcāyatanacittaṃ appeti. Idhāpi hi purimabhāge tīṇi cattāri vā javanāni kāmāvacarāni upekkhāvedanāsampayuttāneva honti. Catutthaṃ pañcamaṃ vā arūpāvacaraṃ. Sesaṃ pathavīkasiṇe vuttanayameva.

他对那揭去遍的空相，反复转向作意为“空、空”，以寻冲击之，以伺冲击之。对他如此反复转向，以寻、伺冲击时，诸盖被镇伏，念得以建立，心依近行而得定。他对该相反复习行、修习、多作。对他如此反复转向、作意时，犹如于地遍等（所缘）中色界心（达于安止），（他的）空无边处心于空（所缘）中达于安止。于此，前分的三或四个速行心是与舍受相应的欲界心，第四或第五个（速行心）是无色界心。其余的如地遍中所说之理。

Ayaṃ [Pg.322] pana viseso, evaṃ uppanne arūpāvacaracitte so bhikkhu yathā nāma yānapputoḷi kumbhimukhādīnaṃ aññataraṃ nīlapilotikāya vā pītalohitodātādīnaṃ vā aññatarāya pilotikāya bandhitvā pekkhamāno puriso vātavegena vā aññena vā kenaci apanītāya pilotikāya ākāsaṃyeva pekkhamāno tiṭṭheyya, evameva pubbe kasiṇamaṇḍalaṃ jhānacakkhunā pekkhamāno viharitvā ‘‘ākāso ākāso’’ti iminā parikammamanasikārena sahasā apanīte tasmiṃ nimitte ākāsaññeva pekkhamāno viharati. Ettāvatā cesa ‘‘sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharatī’’ti vuccati (vibha. 508; dī. ni. 2.129).

此中的差别是：当无色界心如此生起时，那位比丘譬如有人用蓝布，或黄、红、白等其他布，覆盖包裹车轿的开口、小门口或瓮口等其中之一而观看，当那块布因风力或其他原因被移开时，他只会看着（那开口处的）虚空而站立。正是如此，他先前用禅眼观看遍相而住，之后通过“虚空，虚空”的遍作意，当那个相被突然移除时，他只看着虚空而住。至此，他即被称为：‘因完全超越色想，有对想止息，不作意种种想，作意“虚空无边”，而成就与安住于空无边处（ākāsānañcāyatana）。’

277. Tattha sabbasoti sabbākārena, sabbāsaṃ vā anavasesānanti attho. Rūpasaññānanti saññāsīsena vuttarūpāvacarajjhānānañceva tadārammaṇānañca. Rūpāvacarajjhānampi hi rūpanti vuccati ‘‘rūpī rūpāni passatī’’tiādīsu (dī. ni. 2.129), tassa ārammaṇampi ‘‘bahiddhā rūpāni passati suvaṇṇadubbaṇṇānī’’tiādīsu (dī. ni. 2.173), tasmā idha rūpe saññā rūpasaññāti evaṃ saññāsīsena vuttarūpāvacarajjhānassetaṃ adhivacanaṃ. Rūpaṃ saññā assāti rūpasaññaṃ. Rūpaṃ assa nāmanti vuttaṃ hoti. Pathavīkasiṇādibhedassa tadārammaṇassa cetaṃ adhivacananti veditabbaṃ. Samatikkamāti virāgā nirodhā ca. Kiṃ vuttaṃ hoti? Etāsaṃ kusalavipākakiriyavasena pañcadasannaṃ jhānasaṅkhātānaṃ rūpasaññānaṃ, etesañca pathavīkasiṇādivasena navannaṃ ārammaṇasaṅkhātānaṃ rūpasaññānaṃ sabbākārena anavasesānaṃ vā virāgā ca nirodhā ca virāgahetuñceva nirodhahetuñca ākāsānañcāyatanaṃ upasampajja viharati. Na hi sakkā sabbaso anatikkantarūpasaññena etaṃ upasampajja viharitunti.

277. 于此，“sabbaso”(遍一切)意为“以一切行相”，或“于一切无余”。“色想”(Rūpasaññānaṃ)是指以想为首而说的色界禅及其所缘。诚然，色界禅在“有色者见诸色”(rūpī rūpāni passatī, 长部2.129)等经文中亦被称为“色”；其所缘在“于外见诸色，有好色与劣色”(bahiddhā rūpāni passati suvaṇṇadubbaṇṇāni, 长部2.173)等经文中亦然。是故，于此“于色之想，即为色想”(rūpe saññā rūpasaññā)，像这样，此是以想为首而说的色界禅的同义词。或者，“色是它的想（saññā，标记），故为色想”。此即是说：“色是它的名称”。应知此亦是有地遍(pathavīkasiṇa)等差别的彼所缘的同义词。“超越”(samatikkamā)，是由于离贪(virāgā)与由于灭(nirodhā)。此是何义？即由于以一切行相，或无余地离贪与灭除此等色想——即依善、异熟、唯作而有的十五种被称为禅的色想，以及依地遍等而有的九种被称为所缘的色想——行者证入空无边处而住。确实，未能遍一切超越色想者，是不可能证入此（空无边处）而住的。

Tattha yasmā ārammaṇe avirattassa saññāsamatikkamo na hoti, samatikkantāsu ca saññāsu ārammaṇaṃ samatikkantameva hoti. Tasmā ārammaṇasamatikkamaṃ avatvā ‘‘tattha katamā rūpasaññā? Rūpāvacarasamāpattiṃ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā saññā sañjānanā sañjānitattaṃ[Pg.323], imā vuccanti rūpasaññāyo. Imā rūpasaññāyo atikkanto hoti vītikkanto samatikkanto. Tena vuccati sabbaso rūpasaññānaṃ samatikkamā’’ti (vibha. 602) evaṃ vibhaṅge saññānaṃyeva samatikkamo vutto. Yasmā pana ārammaṇasamatikkamena pattabbā etā samāpattiyo, na ekasmiññeva ārammaṇe paṭhamajjhānādīni viya. Tasmā ayaṃ ārammaṇasamatikkamavasenāpi atthavaṇṇanā katāti veditabbā.

此处，因为对所缘境没有离贪的人，无法超越想，并且在超越想的时候，所缘境也一同被超越。因此没有说“超越所缘境”，而是说：“于此，什么是色想？已入色界定者，或已生于色界者，或现法乐住者的想、识知、已识知，此等称为色想。此等色想已被超越、已被越度、已被遍越。是故说‘因遍越一切色想’。”如是，《分别论》中只说了想的超越。然而，因为此等定是藉由超越所缘而达到的，不像初禅等只在一个所缘上。因此，当知此释义也是依超越所缘而作。

278. Paṭighasaññānaṃ atthaṅgamāti cakkhādīnaṃ vatthūnaṃ rūpādīnaṃ ārammaṇānañca paṭighātena samuppannā saññā paṭighasaññā. Rūpasaññādīnaṃ etamadhivacanaṃ. Yathāha – ‘‘tattha katamā paṭighasaññā? Rūpasaññā saddasaññā gandhasaññā rasasaññā phoṭṭhabbasaññā, imā vuccanti paṭighasaññāyo’’ti (vibha. 603). Tāsaṃ kusalavipākānaṃ pañcannaṃ, akusalavipākānaṃ pañcannanti sabbaso dasannampi paṭighasaññānaṃ atthaṅgamā pahānā asamuppādā appavattiṃ katvāti vuttaṃ hoti.

278. “因有对想的隐没”：由眼等根与色等所缘相互撞击而生起的想，是有对想(paṭighasaññā)。此为色想等的同义词。如言：“于此，什么是‘有对想’？即色想、声想、香想、味想、触想，此等称为‘有对想’。”此即是说，由于五种善异熟与五种不善异熟，总共十种有对想完全隐没、断除、不生起，令其不复现行。

Kāmañcetā paṭhamajjhānādīni samāpannassāpi na santi. Na hi tasmiṃ samaye pañcadvāravasena cittaṃ pavattati. Evaṃ santepi aññattha pahīnānaṃ sukhadukkhānaṃ catutthajjhāne viya, sakkāyadiṭṭhādīnaṃ tatiyamagge viya ca imasmiṃ jhāne ussāhajananatthaṃ imassa jhānassa pasaṃsāvasena etāsamettha vacanaṃ veditabbaṃ.

诚然，此等（有对想）于已入初禅等者亦不存在，因为于彼时，心不依五门而转起。虽然如此，当知在此禅中提及此等（有对想），是为了策励行者精进，并藉此赞叹此禅，就像在第四禅中说及已在他处断除的苦乐，以及就像在第三道中说及已在他道断除的有身见(sakkāyadiṭṭhi)等。

Atha vā kiñcāpi tā rūpāvacaraṃ samāpannassāpi na santi, atha kho na pahīnattā na santi. Na hi rūpavirāgāya rūpāvacarabhāvanā saṃvattati, rūpāyattā ca etāsaṃ pavatti. Ayaṃ pana bhāvanā rūpavirāgāya saṃvattati. Tasmā tā ettha pahīnāti vattuṃ vaṭṭati. Na kevalañca vattuṃ, ekaṃseneva evaṃ dhāretumpi vaṭṭati. Tāsañhi ito pubbe appahīnattāyeva paṭhamaṃ jhānaṃ samāpannassa saddo ‘‘kaṇṭako’’ti (a. ni. 10.72) vutto bhagavatā. Idha ca pahīnattāyeva arūpasamāpattīnaṃ āneñjatā (vibha. 226) santavimokkhatā (ma. ni. 1.66) ca vuttā. Āḷāro ca kālāmo arūpasamāpanno pañcamattāni sakaṭasatāni nissāya nissāya atikkamantāni neva addasa, na pana saddaṃ assosīti (dī. ni. 2.192).

或者，即使已证得色界定者，这些有对想也不存在，但它们并非因为被断除而不存在。因为修习色界定并不能导向离色，而且这些有对想的生起还依赖于色。但这种禅修却能导向离色。因此，可以说它们在此已经被断除了。不仅可以说，而且应该确定地这样理解。因为，世尊曾经说过，初禅的入定者之所以觉得声音是“刺”（《增支部》10.72），正是因为此前没有断除这些有对想。而在这里，正因为断除了这些有对想，所以无色定才被称为不动（《分别论》226）和寂静解脱（《中部》1.66）。阿罗逻·卡拉玛（Āḷāra Kālāma）入无色定时，五百辆车连续经过，他既没有看到，也没有听到声音（《长部》2.192）。

279. Nānattasaññānaṃ [Pg.324] amanasikārāti nānatte vā gocare pavattānaṃ saññānaṃ, nānattānaṃ vā saññānaṃ. Yasmā hi etā ‘‘tattha katamā nānattasaññā? Asamāpannassa manodhātusamaṅgissa vā manoviññāṇadhātusamaṅgissa vā saññā sañjānanā sañjānitattaṃ, imā vuccanti nānattasaññāyo’’ti evaṃ vibhaṅge (vibha. 604) vibhajitvā vuttā idha adhippetā asamāpannassa manodhātumanoviññāṇadhātusaṅgahitā saññā rūpasaddādibhede nānatte nānāsabhāve gocare pavattanti, yasmā cetā aṭṭha kāmāvacarakusalasaññā, dvādasākusalasaññā, ekādasa kāmāvacarakusalavipākasaññā, dve akusalavipākasaññā, ekādasa kāmāvacarakiriyasaññāti evaṃ catucattālīsampi saññā nānattā nānāsabhāvā aññamaññaṃ asadisā, tasmā nānattasaññāti vuttā. Tāsaṃ sabbaso nānattasaññānaṃ amanasikārā anāvajjanā asamannāhārā apaccavekkhaṇā. Yasmā tā nāvajjeti, na manasi karoti, na paccavekkhati, tasmāti vuttaṃ hoti.

279. 不作意种种想：是指不对在种种境界生起的想，或不对种种想本身作意。因为它们在《分别论》(Vibhaṅga)中被如此分别解说：“于此，什么是‘种种想’？未入定者具有意界或意识界时的想、认知、已认知状态，这些称为‘种种想’。”（Vibha. 604）此处意指未入定者意界与意识界所摄之想，它们在色、声等差异境界，于种种自性中生起。由于这四十四种想——八欲界善想、十二不善想、十一欲界善异熟想、二不善异熟想、十一欲界唯作想——各自具有差异、自性不同、互不相似，所以称为“种种想”。对所有种种想的完全不作意，即是不转向、不忆持、不省察。因为他不转向、不作意、不省察彼等想，所以这样说。

Yasmā cettha purimā rūpasaññā paṭighasaññā ca iminā jhānena nibbatte bhavepi na vijjanti. Pageva tasmiṃ bhave imaṃ jhānaṃ upasampajja viharaṇakāle, tasmā tāsaṃ samatikkamā atthaṅgamāti dvedhāpi abhāvoyeva vutto. Nānattasaññāsu pana yasmā aṭṭha kāmāvacarakusalasaññā, nava kiriyasaññā, dasākusalasaññāti imā sattavīsatisaññā iminā jhānena nibbatte bhave vijjanti, tasmā tāsaṃ amanasikārāti vuttanti veditabbaṃ. Tatrāpi hi imaṃ jhānaṃ upasampajja viharanto tāsaṃ amanasikārāyeva upasampajja viharati, tā pana manasikaronto asamāpanno hotīti.

由于在此禅定所产生的有中，先前的色想和有对想都不存在，更何况是在住于此有中进入此禅定时。因此，说它们的超越和灭尽，即是双重地宣说其不存在。然而，在种种想中，八种欲界善想、九种唯作想、十种不善想，这二十七种想在此禅定所产生的有中存在，因此应当知道，经中说的是对彼等想不作意。诚然，即使在彼有中，也唯有通过不作意彼等想，才能进入并安住于此禅定；若作意彼等想，则成为未入定者。

Saṅkhepato cettha rūpasaññānaṃ samatikkamāti iminā sabbarūpāvacaradhammānaṃ pahānaṃ vuttaṃ. Paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārāti iminā sabbesaṃ kāmāvacaracittacetasikānaṃ pahānañca amanasikāro ca vuttoti veditabbo.

简而言之，此处“超越色想”是指舍弃一切色界法；“瞋恚想的灭尽”和“不作意种种想”应当理解为舍弃一切欲界心与心所，以及不作意它们。

280. Ananto ākāsoti ettha nāssa uppādanto vā vayanto vā paññāyatīti ananto. Ākāsoti kasiṇugghāṭimākāso vuccati. Manasikāravasenāpi cettha anantatā veditabbā. Teneva [Pg.325] vibhaṅge vuttaṃ ‘‘tasmiṃ ākāse cittaṃ ṭhapeti, saṇṭhapeti, anantaṃ pharati, tena vuccati ananto ākāso’’ti (vibha. 605).

280. “虚空无边”（Ananto ākāso），此处不见其生起之边际或灭去之边际，故称“无边”。“虚空”（ākāsa），是指遣除遍相后的虚空。于此，也应通过作意（manasikāra）的方式来了解其无边性。因此，《分别论》（Vibhaṅga）中说：“他将心安住于那个虚空中，使心稳固，遍满无边，因此称为‘虚空无边’。”

Ākāsānañcāyatanaṃ upasampajja viharatīti ettha pana nāssa antoti anantaṃ, ākāsaṃ anantaṃ ākāsānantaṃ, ākāsānantameva ākāsānañcaṃ, taṃ ākāsānañcaṃ adhiṭṭhānaṭṭhena āyatanamassa sasampayuttadhammassa jhānassa devānaṃ devāyatanamivāti ākāsānañcāyatanaṃ.

“成就并安住于空无边处”（Ākāsānañcāyatanaṃ upasampajja viharati）。此处，“无有其边际”，故为“无边”（ananta）；“虚空无边”（ākāsaṃ anantaṃ），即是“空无边”（ākāsānanta）；“空无边”即是“空之无边”（ākāsānañcaṃ）。此“空之无边”，以此禅那及其相应法为所依处（adhiṭṭhānaṭṭhena āyatana），犹如诸天之天处（devāyatana），故称“空无边处”（ākāsānañcāyatana）。

Upasampajja viharatīti tamākāsānañcāyatanaṃ patvā nipphādetvā tadanurūpena iriyāpathavihārena viharatīti.

“成就并安住”（Upasampajja viharati），即指到达并圆满该空无边处，以与之相应的威仪（iriyāpatha）而住。

Ayaṃ ākāsānañcāyatanakammaṭṭhāne vitthārakathā.

此为空无边处业处（kammaṭṭhāna）的广说。

Viññāṇañcāyatanakathā

识无边处之说明

281. Viññāṇañcāyatanaṃ bhāvetukāmena pana pañcahākārehi ākāsānañcāyatanasamāpattiyaṃ ciṇṇavasībhāvena ‘‘āsannarūpāvacarajjhānapaccatthikā ayaṃ samāpatti, no ca viññāṇañcāyatanamiva santā’’ti ākāsānañcāyatane ādīnavaṃ disvā tattha nikantiṃ pariyādāya viññāṇañcāyatanaṃ santato manasikaritvā taṃ ākāsaṃ pharitvā pavattaviññāṇaṃ ‘‘viññāṇaṃ viññāṇa’’nti punappunaṃ āvajjitabbaṃ, manasikātabbaṃ, paccavekkhitabbaṃ, takkāhataṃ vitakkāhataṃ kātabbaṃ. ‘‘Anantaṃ ananta’’nti pana na manasikātabbaṃ.

281. 再者，欲修习识无边处者，应先以五种方式于空无边处等至（samāpatti）中熟练自在（vasībhāva），观见空无边处的过患：“此等至邻近色界禅之敌，且不如识无边处寂静”，由此断除对它的欲求（nikanti），将识无边处作意为“寂静”，然后对那遍满虚空而生起的识，应反复地注意、作意、省察为“识，识”，应以思（takka）、以寻（vitakka）冲击之。但不应作意为“无边，无边”。

Tassevaṃ tasmiṃ nimitte punappunaṃ cittaṃ cārentassa nīvaraṇāni vikkhambhanti, sati santiṭṭhati, upacārena cittaṃ samādhiyati. So taṃ nimittaṃ punappunaṃ āsevati, bhāveti, bahulīkaroti. Tassevaṃ karoto ākāse ākāsānañcāyatanaṃ viya ākāsaphuṭe viññāṇe viññāṇañcāyatanacittaṃ appeti. Appanānayo panettha vuttanayeneva veditabbo. Ettāvatā cesa ‘‘sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharatī’’ti (vibha. 508; dī. ni. 2.129) vuccati.

他如此于彼所缘(nimitta)中再三驱心时，诸盖(nīvaraṇa)被镇伏，正念(sati)得以确立，心以近行定而入定。他于彼所缘再三习行(āsevati)、修习(bhāveti)、多作(bahulīkaroti)。他如此行时，犹如于虚空中生起空无边处心，其识无边处心亦安止(appeti)于遍满虚空之识中。于此，安止(appanā)之法应如前述而知。至此，他被称为：“完全超越空无边处，作意‘识是无边的’，到达并安住于识无边处”。

282. Tattha sabbasoti idaṃ vuttanayameva. Ākāsānañcāyatanaṃ samatikkammāti ettha pana pubbe vuttanayena jhānampi ākāsānañcāyatanaṃ, ārammaṇampi[Pg.326]. Ārammaṇampi hi purimanayeneva ākāsānañcañca taṃ paṭhamassa āruppajjhānassa ārammaṇattā devānaṃ devāyatanaṃ viya adhiṭṭhānaṭṭhena āyatanañcāti ākāsānañcāyatanaṃ. Tathā ākāsānañcañca taṃ tassa jhānassa sañjātihetuttā ‘‘kambojā assānaṃ āyatana’’ntiādīni viya sañjātidesaṭṭhena āyatanañcātipi ākāsānañcāyatanaṃ. Evametaṃ jhānañca ārammaṇañcāti ubhayampi appavattikaraṇena ca amanasikaraṇena ca samatikkamitvāva yasmā idaṃ viññāṇañcāyatanaṃ upasampajja vihātabbaṃ, tasmā ubhayampetaṃ ekajjhaṃ katvā ‘‘ākāsānañcāyatanaṃ samatikkammā’’ti idaṃ vuttanti veditabbaṃ.

282. 其中，“完全地”(sabbaso)一词，其义已如前述。于“超越空无边处”(Ākāsānañcāyatanaṃ samatikkamma)一句，如前所述，禅那(jhāna)与所缘(ārammaṇa)皆是空无边处。所缘亦如前法：其既是无边空(ākāsānañca)，又因其为初无色禅(paṭhama āruppajjhāna)之所缘，犹如天界(devāyatana)为诸天之所依，以所依处(adhiṭṭhāna)之义而为处(āyatana)，故名空无边处。同样地，其既是无边空，又因其为此禅那生起之因，犹如“剑蒲寨(Kamboja)为马之产地”等句，以生起之地(sañjātidesa)之义而为处，故亦名空无边处。如是，于此禅那与所缘二者，须以不令其生起(appavattikaraṇa)及不作意(amanasikaraṇa)而超越，方能到达并安住于此识无边处。是故，应知此二者被合为一处而说为“超越空无边处”。

Anantaṃ viññāṇanti taṃyeva ananto ākāsoti evaṃ pharitvā pavattaviññāṇaṃ ‘‘anantaṃ viññāṇa’’nti evaṃ manasikarontoti vuttaṃ hoti. Manasikāravasena vā anantaṃ. So hi tamākāsārammaṇaṃ viññāṇaṃ anavasesato manasikaronto ‘‘ananta’’nti manasi karoti. Yaṃ pana vibhaṅge vuttaṃ ‘‘anantaṃ viññāṇanti, taṃyeva ākāsaṃ viññāṇena phuṭaṃ manasi karoti, anantaṃ pharati, tena vuccati anantaṃ viññāṇa’’nti (vibha. 610).

“识无边”(Anantaṃ viññāṇaṃ)是说，对于那“虚空无边”，如是遍满而生起的空无边处识，再如是作意为“识是无边”。或者，是依作意力而为无边。诚然，他无遗地作意那以虚空为所缘的识，即是作意为“无边”。至于《分别论》(Vibhaṅga)中所说：“‘识无边’者，即作意那为识所遍满的虚空，无边地遍满，是故名为‘识无边’。”(Vibh. 610)

Tattha viññāṇenāti upayogatthe karaṇavacanaṃ veditabbaṃ. Evañhi aṭṭhakathācariyā tassa atthaṃ vaṇṇayanti, anantaṃ pharati taññeva ākāsaṃ phuṭaṃ viññāṇaṃ manasi karotīti vuttaṃ hoti.

于此，“以识”(viññāṇena)当知是作具格用于作业之义。诸义注师(aṭṭhakathācariya)确实如此阐释其义，即是说：他无边地遍满，并作意那遍满虚空的识。

Viññāṇañcāyatanaṃ upasampajja viharatīti ettha pana nāssa antoti anantaṃ. Anantameva ānañcaṃ. Viññāṇaṃ ānañcaṃ viññāṇānañcanti avatvā viññāṇañcanti vuttaṃ. Ayañhettha rūḷhīsaddo. Taṃ viññāṇañcaṃ adhiṭṭhānaṭṭhena āyatanamassa sasampayuttadhammassa jhānassa devānaṃ devāyatanamivāti viññāṇañcāyatanaṃ. Sesaṃ purimasadisamevāti.

于“识无边处成就而住”，于此，无有其边，故为“无边”(ananta)。无边即是“无边性”(ānañca)。识(viññāṇa)与无边性(ānañca)应作“识无边性”(viññāṇānañca)，然不作是说，而说为“识无边”(viññāṇañca)。此乃此处之惯用语。彼“识无边”，以此禅那及其相应法为所依处之义而为“处”(āyatana)，犹如诸天之“天处”(devāyatana)，故为“识无边处”(viññāṇañcāyatana)。余者如前。

Ayaṃ viññāṇañcāyatanakammaṭṭhāne vitthārakathā.

此乃识无边处业处之广说。

Ākiñcaññāyatanakathā

无所有处说

283. Ākiñcaññāyatanaṃ bhāvetukāmena pana pañcahākārehi viññāṇañcāyatanasamāpattiyaṃ ciṇṇavasībhāvena ‘‘āsannaākāsānañcāyatanapaccatthikā ayaṃ samāpatti, no ca ākiñcaññāyatanamiva santā’’ti viññāṇañcāyatane [Pg.327] ādīnavaṃ disvā tattha nikantiṃ pariyādāya ākiñcaññāyatanaṃ santato manasikaritvā tasseva viññāṇañcāyatanārammaṇabhūtassa ākāsānañcāyatanaviññāṇassa abhāvo suññatā vivittākāro manasikātabbo. Kathaṃ? Taṃ viññāṇaṃ amanasikaritvā ‘‘natthi natthī’’ti vā, ‘‘suññaṃ suñña’’nti vā, ‘‘vivittaṃ vivitta’’nti vā punappunaṃ āvajjitabbaṃ, manasikātabbaṃ, paccavekkhitabbaṃ, takkāhataṃ vitakkāhataṃ kātabbaṃ.

283. 复次，欲修习无所有处者，应以五行相于识无边处定中得纯熟自在，并观见识无边处定之过患：“此定有空无边处为近敌，且不如无所有处寂静。”于彼断除爱着后，应作意无所有处为寂静。对于那作为识无边处所缘的空无边处识，应作意其“无有、空、远离”相。如何作意？即不作意彼识，而反复转向、作意、省察：“无有，无有”，或“空，空”，或“远离，远离”。应如以寻、以伺冲击一般而行。

Tassevaṃ tasmiṃ nimitte cittaṃ cārentassa nīvaraṇāni vikkhambhanti, sati santiṭṭhati, upacārena cittaṃ samādhiyati. So taṃ nimittaṃ punappunaṃ āsevati, bhāveti, bahulīkaroti. Tassevaṃ karoto ākāse phuṭe mahaggataviññāṇe viññāṇañcāyatanaṃ viya tasseva ākāsaṃ pharitvā pavattassa mahaggataviññāṇassa suññavivittanatthibhāve ākiñcaññāyatanacittaṃ appeti. Etthāpi ca appanānayo vuttanayeneva veditabbo.

当他如此于彼相中运心时，诸盖被镇伏，念安住，心由近行而得定。他于彼相再再串习、修习、多作。他如此行持时，犹如识无边处心安止于遍满虚空的广大心，其无所有处心亦安止于那同一广大心的空、远离、无有之状态中。于此，安止之理亦应如前述而知。

Ayaṃ pana viseso, tasmiṃ hi appanācitte uppanne so bhikkhu yathā nāma puriso maṇḍalamāḷādīsu kenacideva karaṇīyena sannipatitaṃ bhikkhusaṅghaṃ disvā katthaci gantvā sannipātakiccāvasāneva uṭṭhāya pakkantesu bhikkhūsu āgantvā dvāre ṭhatvā puna taṃ ṭhānaṃ olokento suññameva passati, vivittameva passati. Nāssa evaṃ hoti ‘‘ettakā nāma bhikkhū kālaṅkatā vā disāpakkantā vā’’ti, atha kho suññamidaṃ vivittanti natthibhāvameva passati, evameva pubbe ākāse pavattitaviññāṇaṃ viññāṇañcāyatanajjhānacakkhunā passanto viharitvā ‘‘natthi natthī’’tiādinā parikammamanasikārena antarahite tasmiṃ viññāṇe tassa apagamasaṅkhātaṃ abhāvameva passanto viharati. Ettāvatā cesa ‘‘sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharatī’’ti (vibha. 508; dī. ni. 2.129) vuccati.

然而，此是差别：当那安止心生起时，该比丘犹如一人，因某事而去圆形殿堂等处，见到比丘僧团集会；待集会事毕，比丘们起身离去后，他回来站在门口，再看彼处，只见空无，只见远离。他不会这样想：“这么多的比丘是死了，还是去往他方了？”而是只见到“此处空，此处离”这样的不存在状态。正是如此，[禅修者]先前以识无边处禅之眼观察着在虚空中生起的识而住，之后通过“无，无”等预备作意，当那识消失时，他看着那被称为“离去”的不存在状态而住。仅以此，他即被称为：“完全超越识无边处，[作意]‘无所有’，到达无所有处而住。”（《分别论》508；《长部》2.129）

284. Idhāpi sabbasoti idaṃ vuttanayameva. Viññāṇañcāyatananti etthāpi ca pubbe vuttanayeneva jhānampi viññāṇañcāyatanaṃ ārammaṇampi. Ārammaṇampi hi purimanayeneva viññāṇañcañca taṃ dutiyassa āruppajjhānassa ārammaṇattā devānaṃ devāyatanaṃ viya adhiṭṭhānaṭṭhena āyatanañcāti viññāṇañcāyatanaṃ[Pg.328]. Tathā viññāṇañcañca taṃ tasseva jhānassa sañjātihetuttā ‘‘kambojā assānaṃ āyatana’’ntiādīni viya sañjātidesaṭṭhena āyatanañcātipi viññāṇañcāyatanaṃ. Evametaṃ jhānañca ārammaṇañcāti ubhayampi appavattikaraṇena ca amanasikaraṇena ca samatikkamitvāva yasmā idaṃ ākiñcaññāyatanaṃ upasampajja vihātabbaṃ, tasmā ubhayampetaṃ ekajjhaṃ katvā viññāṇañcāyatanaṃ samatikkammāti idaṃ vuttanti veditabbaṃ.

284. 于此，`sabbaso`（一切）一词，其义如前已说。于`viññāṇañcāyatana`（识无边处）亦然，如前已说之理，禅那亦是识无边处，所缘亦是。确实，其所缘亦如前理：其为“识”，又因其为第二无色禅之所缘，犹如天神之天处，有住处之义，故亦为“处”，是故名“识无边处”。同样，其为“识”，又因其正是彼禅之生起因，犹如“剑蒲国(Kambojā)是马之产地”等语，有出生地之义，故亦为“处”，是故亦名“识无边处”。如是，此禅那与所缘二者，皆须以不令其转起、不作意而超越，方能到达无所有处而住。是故当知，言“超越识无边处”者，乃合此二者为一而说。

Natthi kiñcīti natthi natthi, suññaṃ suññaṃ, vivittaṃ vivittanti evaṃ manasikarontoti vuttaṃ hoti. Yampi vibhaṅge vuttaṃ ‘‘natthi kiñcīti taññeva viññāṇaṃ abhāveti vibhāveti antaradhāpeti natthi kiñcīti passati, tena vuccati natthi kiñcī’’ti, taṃ kiñcāpi khayato sammasanaṃ viya vuttaṃ, atha khvassa evameva attho daṭṭhabbo. Tañhi viññāṇaṃ anāvajjento amanasikaronto apaccavekkhanto kevalamassa natthibhāvaṃ suññabhāvaṃ vivittabhāvameva manasikaronto abhāveti vibhāveti antaradhāpetīti vuccati, na aññathāti.

“无所有”，即是作意：“无有，无有；空，空；远离，远离”。在《分别论》中也说：“‘无所有’，即是令彼识不存在、消失、隐没，观见‘无所有’，是故名为‘无所有’。”此说虽如依于灭尽而审察，然其义实应如是见：即不转向、不作意、不审察于彼识，仅作意其无有、空、远离之性，故说令其不存在、消失、隐没，而非有他义。

Ākiñcaññāyatanaṃ upasampajja viharatīti ettha pana nāssa kiñcananti akiñcanaṃ, antamaso bhaṅgamattampi assa avasiṭṭhaṃ natthīti vuttaṃ hoti. Akiñcanassa bhāvo ākiñcaññaṃ, ākāsānañcāyatanaviññāṇāpagamassetaṃ adhivacanaṃ. Taṃ ākiñcaññaṃ adhiṭṭhānaṭṭhena āyatanamassa jhānassa devānaṃ devāyatanamivāti ākiñcaññāyatanaṃ. Sesaṃ purimasadisamevāti.

于“成就无所有处而住”中，“无所有”（akiñcana）者，即于彼（识）无任何所有，此即是说，于彼乃至刹那顷之残余亦无。“无所有”之状态即“无所有性”（ākiñcañña），此乃空无边处识离去之同义词。彼“无所有性”为此禅那之所依处，犹如诸天之天处，故名“无所有处”。余者皆如前说。

Ayaṃ ākiñcaññāyatanakammaṭṭhāne vitthārakathā.

此乃于无所有处业处之详说。

Nevasaññānāsaññāyatanakathā

非想非非想处论

285. Nevasaññānāsaññāyatanaṃ bhāvetukāmena pana pañcahākārehi ākiñcaññāyatanasamāpattiyaṃ ciṇṇavasībhāvena ‘‘āsannaviññāṇañcāyatanapaccatthikā ayaṃ samāpatti, no ca nevasaññānāsaññāyatanaṃ viya santā’’ti vā ‘‘saññā rogo, saññā gaṇḍo, saññā sallaṃ, etaṃ santaṃ, etaṃ paṇītaṃ yadidaṃ nevasaññānāsaññā’’ti vā evaṃ ākiñcaññāyatane ādīnavaṃ, upari ānisaṃsañca disvā ākiñcaññāyatane nikantiṃ pariyādāya nevasaññānāsaññāyatanaṃ santato manasikaritvā ‘‘sāva abhāvaṃ ārammaṇaṃ katvā pavattitā ākiñcaññāyatanasamāpatti santā santā’’ti [Pg.329] punappunaṃ āvajjitabbā, manasikātabbā, paccavekkhitabbā, takkāhatā vitakkāhatā kātabbā.

285. 再者，欲修习非想非非想处者，当以五种方式于无所有处定善巧自在。其后，应如是见过无所有处之过患及上方之功德：或观“此定有识无边处为近敌，且不如非想非非想处寂静”；或观“想是病，想是痈，想是箭；此是寂静，此是殊胜，即非想非非想处”。如是见过患与功德后，断除对无所有处的喜贪，将非想非非想处作意为“寂静”，然后，对于那以无有为所缘而生起的无所有处定，应反复作意为“寂静，寂静”，应转向、作意、省察，应以寻、以伺冲击。

Tassevaṃ tasmiṃ nimitte punappunaṃ mānasaṃ cārentassa nīvaraṇāni vikkhambhanti, sati santiṭṭhati, upacārena cittaṃ samādhiyati. So taṃ nimittaṃ punappunaṃ āsevati, bhāveti, bahulīkaroti. Tassevaṃ karoto viññāṇāpagame ākiñcaññāyatanaṃ viya ākiñcaññāyatanasamāpattisaṅkhātesu catūsu khandhesu nevasaññānāsaññāyatanacittaṃ appeti. Appanānayo panettha vuttanayeneva veditabbo. Ettāvatā cesa ‘‘sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharatī’’ti (vibha. 508; dī. ni. 2.129) vuccati.

当他如此于彼相中再再令心行动时，诸盖被镇伏，念得以建立，心通过近行而得定。他于彼相再再亲近、修习、多作。当他这样行持时，如同无所有处定是在空无边处识消退时生起一般，非想非非想处心也在名为无所有处定的四蕴中达至安止。此处的安止之理，当如前述而知。至此，此人即被称为“完全超越无所有处，到达并安住于非想非非想处”。

286. Idhāpi sabbasoti idaṃ vuttanayameva. Ākiñcaññāyatanaṃ samatikkammāti etthāpi pubbe vuttanayeneva jhānampi ākiñcaññāyatanaṃ ārammaṇampi. Ārammaṇampi hi purimanayeneva ākiñcaññañca taṃ tatiyassa āruppajjhānassa ārammaṇattā devānaṃ devāyatanaṃ viya adhiṭṭhānaṭṭhena āyatanañcāti ākiñcaññāyatanaṃ. Tathā ākiñcaññañca taṃ tasseva jhānassa sañjātihetuttā kambojā assānaṃ āyatanantiādīni viya sañjātidesaṭṭhena āyatanañcātipi ākiñcaññāyatanaṃ. Evametaṃ jhānañca ārammaṇañcāti ubhayampi appavattikaraṇena ca amanasikaraṇena ca samatikkamitvāva yasmā idaṃ nevasaññānāsaññāyatanaṃ upasampajja vihātabbaṃ, tasmā ubhayampetaṃ ekajjhaṃ katvā ākiñcaññāyatanaṃ samatikkammāti idaṃ vuttanti veditabbaṃ.

286. 在此，sabbaso（完全）一词也如前述。在“超越无所有处”一句中，也如前述，禅那也是无所有处，所缘也是无所有处。确实，所缘也如前述，既是“无所有”（ākiñcañña），又因其是第三无色禅的所缘，犹如天神的“天处”（devāyatana），以“依止处”（adhiṭṭhāna）之义而为“处”（āyatana），因此称为“无所有处”。同样，既是“无所有”，又因其是彼禅的生起因，犹如“剑蒲国（Kamboja）是马的产地（āyatana）”等，以“出生地”（sañjātidesa）之义而为“处”，因此也称为“无所有处”。如是，由于必须通过不令其生起与不作意，来超越禅那与所缘这两者，才能证得并安住于此非想非非想处，因此，当知是将这两者合在一起而说“超越无所有处”。

Nevasaññānāsaññāyatananti ettha pana yāya saññāya bhāvato taṃ nevasaññānāsaññāyatananti vuccati. Yathā paṭipannassa sā saññā hoti, taṃ tāva dassetuṃ vibhaṅge ‘‘nevasaññīnāsaññī’’ti uddharitvā ‘‘taññeva ākiñcaññāyatanaṃ santato manasi karoti, saṅkhārāvasesasamāpattiṃ bhāveti, tena vuccati nevasaññīnāsaññī’’ti (vibha. 619) vuttaṃ. Tattha santato manasi karotīti ‘‘santā vatāyaṃ samāpatti, yatra hi nāma natthibhāvampi ārammaṇaṃ karitvā ṭhassatī’’ti evaṃ santārammaṇatāya taṃ santāti manasi karoti.

于“非想非非想处”一句，是说由于有某种（极为微细的）想，彼禅被称为非想非非想处。为了首先显示行者如何生起彼想，在《分别论》（Vibhaṅga）中，引出“非有想非无想者”（nevasaññīnāsaññī）一词后说：“他于彼无所有处作意为‘寂静’，修习有行残余的等至，因此被称为‘非有想非无想者’。”其中，“作意为寂静”是指：“此等至真是寂静啊！它竟能以不存在的状态（natthibhāva）为所缘而安住！”如是，因其所缘寂静，而作意彼（无所有处）为“寂静”。

Santato [Pg.330] ce manasi karoti, kathaṃ samatikkamo hotīti? Asamāpajjitukāmatāya. So hi kiñcāpi taṃ santato manasi karoti, atha khvassa ‘‘ahametaṃ āvajjissāmi, samāpajjissāmi, adhiṭṭhahissāmi, vuṭṭhahissāmi, paccavekkhissāmī’’ti esa ābhogo samannāhāro manasikāro na hoti. Kasmā? Ākiñcaññāyatanato nevasaññānāsaññāyatanassa santatarapaṇītataratāya.

若作意其为“寂静”，如何能超越呢？因无意进入故。诚然，他虽然将之作意为“寂静”，然而于他，“我应转向此定，我应进入，我应决意，我应出定，我应省察”——这样的倾注、思惟与作意皆不生起。是何缘故？因为非想非非想处比无所有处更为寂静、更为殊胜。

Yathā hi rājā mahacca rājānubhāvena hatthikkhandhavaragato nagaravīthiyaṃ vicaranto dantakārādayo sippike ekaṃ vatthaṃ daḷhaṃ nivāsetvā ekena sīsaṃ veṭhetvā dantacuṇṇādīhi samokiṇṇagatte anekāni dantavikatiādīni sippāni karonte disvā ‘‘aho vata re chekā ācariyā īdisānipi nāma sippāni karissantī’’ti evaṃ tesaṃ chekatāya tussati, na cassa evaṃ hoti ‘‘aho vatāhaṃ rajjaṃ pahāya evarūpo sippiko bhaveyya’’nti. Taṃ kissa hetu? Rajjasiriyā mahānisaṃsatāya. So sippino samatikkamitvāva gacchati. Evameva esa kiñcāpi taṃ samāpattiṃ santato manasi karoti, atha khvassa ‘‘ahametaṃ samāpattiṃ āvajjissāmi, samāpajjissāmi, adhiṭṭhahissāmi, vuṭṭhahissāmi, paccavekkhissāmī’’ti neva esa ābhogo samannāhāro manasikāro hoti.

譬如国王以其盛大王威，乘于最胜象背，巡行于城市街道时，看见象牙匠等工匠，穿着一件紧实的衣裳，头上缠着布，身上沾满牙粉等物，正在制作各种象牙工艺品。国王见了便赞叹：“诸位师傅真是灵巧，竟能制作出此等工艺品！”但他绝不会如此想：“我当舍弃王位，成为这样的工匠。”是何缘故？因为王位之荣耀有大利益。他就这样超越那些工匠而前行。同样地，这位修行人虽然将该等至作意为“寂静”，然而于他，“我应转向此等至，我应进入，我应决意，我应出定，我应省察”——这样的倾注、思惟与作意皆不生起。

So taṃ santato manasikaronto pubbe vuttanayena taṃ paramasukhumaṃ appanāppattaṃ saññaṃ pāpuṇāti, yāya nevasaññīnāsaññī nāma hoti, saṅkhārāvasesasamāpattiṃ bhāvetīti vuccati. Saṅkhārāvasesasamāpattinti accantasukhumabhāvappattasaṅkhāraṃ catutthāruppasamāpattiṃ.

他将之作意为“寂静”，依前述之法，达到那已至安止的、极其微细的想，由此被称为“非想非非想者”，这被称为修习“残余行等至”。所谓“残余行等至”，即是其行已达极其微细状态的第四无色等至。

287. Idāni yaṃ taṃ evamadhigatāya saññāya vasena nevasaññānāsaññāyatananti vuccati, taṃ atthato dassetuṃ ‘‘nevasaññānāsaññāyatananti nevasaññānāsaññāyatanaṃ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā’’ti (vibha. 620) vuttaṃ. Tesu idha samāpannassa cittacetasikā dhammā adhippetā. Vacanattho panettha oḷārikāya saññāya abhāvato sukhumāya ca bhāvato nevassa sasampayuttadhammassa jhānassa saññā nāsaññanti nevasaññānāsaññaṃ. Nevasaññānāsaññañca taṃ [Pg.331] manāyatanadhammāyatanapariyāpannattā āyatanañcāti nevasaññānāsaññāyatanaṃ. Atha vā yāyamettha saññā, sā paṭusaññākiccaṃ kātuṃ asamatthatāya nevasaññā, saṅkhārāvasesasukhumabhāvena vijjamānattā nāsaññāti nevasaññānāsaññā. Nevasaññānāsaññā ca sā sesadhammānaṃ adhiṭṭhānaṭṭhena āyatanañcāti nevasaññānāsaññāyatanaṃ.

287. 现在，为了从义理上阐明那依此所证得之想而被称为“非想非非想处”者，故引《分别论》（Vibha.620）所说：“非想非非想处者，即已入非想非非想处者，或已生于（彼处）者，或现法乐住者之心与心所法。”于此三者中，此处意指已入定者之心与心所法。此词义构成为：因无粗想而有细想，故对此与相应法俱行之禅那而言，想为“非有”，亦“非无想”，是故为“非想非非想”。彼“非想非非想”，又因其为意处、法处所摄，故亦为“处”，是故为“非想非非想处”。又或者，此中之想，因其不能执行明利之想的作用，故为“非想”；因其以行之残余的微细状态而存在，故为“非非想”，是故为“非想非非想”。彼“非想非非想”，又因其为其余诸法之立足处，故亦为“处”，是故为“非想非非想处”。

Na kevalañcettha saññāva edisī, atha kho vedanāpi nevavedanānāvedanā, cittampi nevacittaṃnācittaṃ, phassopi nevaphassonāphasso. Esa nayo sesasampayuttadhammesu. Saññāsīsena panāyaṃ desanā katāti veditabbā. Pattamakkhanatelappabhutīhi ca upamāhi esa attho vibhāvetabbo.

在此，不仅想是如此，实则受亦是“非受非非受”，心亦是“非心非非心”，触亦是“非触非非触”。此理亦适用于其余相应法。然应知此教说是以想为首而作。此义亦应以涂钵之油等譬喻来阐明。

Sāmaṇero kira telena pattaṃ makkhetvā ṭhapesi, taṃ yāgupānakāle thero pattamāharāti āha. So ‘‘patte telamatthi, bhante’’ti āha. Tato ‘‘āhara, sāmaṇera, telaṃ, nāḷiṃ pūressāmī’’ti vutte ‘‘natthi, bhante, tela’’nti āha. Tattha yathā antovutthattā yāguyā saddhiṃ akappiyaṭṭhena ‘‘telamatthī’’ti hoti. Nāḷipūraṇādīnaṃ vasena ‘‘natthī’’ti hoti. Evaṃ sāpi saññā paṭusaññākiccaṃ kātuṃ asamatthatāya nevasaññā, saṅkhārāvasesasukhumabhāvena vijjamānattā nāsaññā hoti.

据说，一位沙弥用油涂抹了钵后放置一旁。到了喝粥的时候，长老对他说：“把钵拿来。”他回答说：“尊者，钵里有油。”于是长老说：“沙弥，把油拿来，我要装满油筒。”当被这么说时，他回答：“尊者，没有油。”于此，犹如因（油已）于内部住过，与粥一起则为不适宜，故说“有油”；又以（不足以）装满油筒等为由，故说“没有”。同样地，彼想因不能执行清晰的想之作用，故为“非想”；又因以剩余、极微细的行而存在，故为“非无想”。

Kiṃ panettha saññākiccanti? Ārammaṇasañjānanañceva vipassanāya ca visayabhāvaṃ upagantvā nibbidājananaṃ. Dahanakiccamiva hi sukhodake tejodhātu sañjānanakiccaṃ pesā paṭuṃ kātuṃ na sakkoti. Sesasamāpattīsu saññā viya vipassanāya visayabhāvaṃ upagantvā nibbidājananampi kātuṃ na sakkoti. Aññesu hi khandhesu akatābhiniveso bhikkhu nevasaññānāsaññāyatanakkhandhe sammasitvā nibbidaṃ pattuṃ samattho nāma natthi apica āyasmā sāriputto. Pakativipassako pana mahāpañño sāriputtasadisova sakkuṇeyya. Sopi ‘‘evaṃ kirime dhammā ahutvā sambhonti, hutvā paṭiventī’’ti (ma. ni. 3.95) evaṃ kalāpasammasanavaseneva, no anupadadhammavipassanāvasena. Evaṃ sukhumattaṃ gatā esā samāpatti.

于此，想的作用是什么呢？即识知所缘，以及成为观(vipassanā)的对象而生起厌离。犹如火界在凉水中不能执行燃烧的作用，此想亦不能清晰地执行识知的作用。它不能像其他定中的想那样，成为观的对象而生起厌离。确实，对于其他诸蕴未曾用心投入的比丘，是无法通过审察非想非非想处蕴而达到厌离的；然而，具寿舍利弗(Sāriputta)是例外。不过，也只有像舍利弗那样有大智慧的平常观禅修行者(pakativipassako)才能做到。即便是他，也只能通过“据说，这些法，未曾有而生，已有而灭”这样总相地审察聚合(kalāpasammasana)的方式才能做到，而非通过逐一审察诸法(anupadadhammavipassanā)的方式。此定已达到如此微细的程度。

Yathā [Pg.332] ca pattamakkhanatelūpamāya, evaṃ maggudakūpamāyapi ayamattho vibhāvetabbo. Maggappaṭipannassa kira therassa purato gacchanto sāmaṇero thokaṃ udakaṃ disvā ‘‘udakaṃ, bhante, upāhanā omuñcathā’’ti āha. Tato therena ‘‘sace udakamatthi, āhara nhānasāṭikaṃ, nhāyissāmā’’ti vutte ‘‘natthi, bhante’’ti āha. Tattha yathā upāhanatemanamattaṭṭhena ‘‘udakamatthī’’ti hoti, nhāyanaṭṭhena ‘‘natthī’’ti hoti. Evampi sā paṭusaññākiccaṃ kātuṃ asamatthatāya nevasaññā, saṅkhārāvasesasukhumabhāvena vijjamānattā nāsaññā hoti.

又，犹如涂钵油之喻，此义亦应以路上之水喻来说明。据说，一位长老走在路上，行于前方的沙弥见到少量水，便说：“尊者，有水，请脱下您的鞋履。”于是长老说：“若有水，取浴衣来，我等将沐浴。”（沙弥）答道：“尊者，没有（那么多水）。”于此，犹如仅就足以浸湿鞋履而言，是“有水”；就足以沐浴而言，则是“无水”。同样地，彼想因不能执行明利之想的作用，故为“非想”；又因以行之残余的微细状态而存在，故为“非非想”。

Na kevalañca etāheva, aññāhipi anurūpāhi upamāhi esa attho vibhāvetabbo. Upasampajja viharatīti idaṃ vuttanayamevāti.

此义不仅应以此等譬喻，亦应以其他相应的譬喻来说明。“具足而住”(upasampajja viharati)一词，其义如前所述。

Ayaṃ nevasaññānāsaññāyatanakammaṭṭhāne vitthārakathā.

此为非想非非想处业处之广说。

Pakiṇṇakakathā

杂说

288. Asadisarūpo nātho, āruppaṃ yaṃ catubbidhaṃ āha.

288. 无等形色之依怙主，已说四种无色定。

Taṃ iti ñatvā tasmiṃ, pakiṇṇakakathāpi viññeyyā.

如是了知彼（无色定）已，于彼之杂说亦应知。

289. Āruppasamāpattiyo hi –

289. 实则，诸无色等至——

Ārammaṇātikkamato, catassopi bhavantimā;

Aṅgātikkamametāsaṃ, na icchanti vibhāvino.

此四（等至）皆由超越所缘而有；诸善分别者不许其有禅支之超越。

Etāsu hi rūpanimittātikkamato paṭhamā, ākāsātikkamato dutiyā, ākāse pavattitaviññāṇātikkamato tatiyā. Ākāse pavattitaviññāṇassa apagamātikkamato catutthīti sabbathā ārammaṇātikkamato catassopi bhavantimā āruppasamāpattiyoti veditabbā. Aṅgātikkamaṃ pana etāsaṃ na icchanti paṇḍitā. Na hi rūpāvacarasamāpattīsu viya etāsu aṅgātikkamo atthi. Sabbāsupi hi etāsu upekkhā, cittekaggatāti dve eva jhānaṅgāni honti.

于此等（无色等至）中，第一（等至）由超越色相而有；第二由超越空而有；第三由超越缘空而生之识而有；第四由超越缘空而生之识的无有而有。应知此四无色等至，皆由完全超越所缘而有。然而，诸智者不许其有禅支之超越。于此等（无色等至）中，实无如色界诸等至之禅支超越。因为于所有此等（无色等至）中，仅有舍与心一境性二禅支。

290. Evaṃ santepi –

290. 纵然如是——

Suppaṇītatarā honti, pacchimā pacchimā idha;

Upamā tattha viññeyyā, pāsādatalasāṭikā.

于此，后后（之等至）皆更殊胜；于彼应知宫殿楼层与布料之喻。

Yathā [Pg.333] hi catubhūmikassa pāsādassa heṭṭhimatale dibbanaccagītavāditasurabhigandhamālābhojanasayanacchādanādivasena paṇītā pañcakāmaguṇā paccupaṭṭhitā assu. Dutiye tato paṇītatarā. Tatiye tato paṇītatarā. Catutthe sabbapaṇītatarā. Tattha kiñcāpi tāni cattāripi pāsādatalāneva, natthi nesaṃ pāsādatalabhāvena viseso. Pañcakāmaguṇasamiddhavisesena pana heṭṭhimato heṭṭhimato uparimaṃ uparimaṃ paṇītataraṃ hoti.

譬如一座四层宫殿，在最底层，以天界的歌舞、音乐、芬芳花鬘、食物、床座、衣物等方式，备有殊胜的五妙欲。第二层比它更殊胜；第三层又比前一层更殊胜；第四层最为殊胜。于此，虽然这四层都是宫殿的楼层，就其为楼层而言并无差别，但因五妙欲圆满的差别，从下层往上层，一层比一层更为殊胜。

Yathā ca ekāya itthiyā kantitathūlasaṇhasaṇhatarasaṇhatamasuttānaṃ catupalatipaladvipalaekapalasāṭikā assu āyāmena ca vitthārena ca samappamāṇā. Tattha kiñcāpi tā sāṭikā catassopi āyāmato ca vitthārato ca samappamāṇā, natthi tāsaṃ pamāṇato viseso. Sukhasamphassasukhumabhāvamahagghabhāvehi pana purimāya purimāya pacchimā pacchimā paṇītatarā honti, evameva kiñcāpi catūsu etāsu upekkhā, cittekaggatāti etāni dveyeva aṅgāni honti, atha kho bhāvanāvisesena tesaṃ aṅgāni paṇītapaṇītatarabhāvena suppaṇītatarā honti pacchimā pacchimā idhāti veditabbā.

又如一位女子所纺的粗、细、更细、最细的线，织成四帕拉、三帕拉、二帕拉、一帕拉重的衣，其长度与宽度大小相等。于此，虽然这四件衣在长度和宽度上大小相等，其尺寸并无差别，但因其舒适的触感、细致的质地与高昂的价值，后一件总比前一件更为殊胜。正是如此，虽然在这四种无色定中，只有舍与心一境性这两个支分，但因修习的差别，凭着这些支分愈发殊胜，后后的定也变得极为殊胜，应当如是了知。

291. Evaṃ anupubbena paṇītapaṇītā cetā –

291. 如是，此等（定）依次第而愈发殊胜——

Asucimhi maṇḍape laggo, eko tannissito paro;

Añño bahi anissāya, taṃ taṃ nissāya cāparo.

一人攀附于不净亭阁，另一人依附于他；又一人不作依附，立于其外；再有一人，则依附于立于其外者。

Ṭhito catūhi etehi, purisehi yathākkamaṃ;

Samānatāya ñātabbā, catassopi vibhāvinā.

明辨者当知，此四种（定）与此四人依次相似。

Tatrāyamatthayojanā – asucimhi kira dese eko maṇḍapo, atheko puriso āgantvā taṃ asuciṃ jigucchamāno taṃ maṇḍapaṃ hatthehi ālambitvā tattha laggo laggito viya aṭṭhāsi. Athāparo āgantvā taṃ maṇḍape laggaṃ purisaṃ nissito. Athañño āgantvā cintesi ‘‘yo esa maṇḍapalaggo, yo ca tannissito, ubhopete duṭṭhitā. Dhuvo [Pg.334] ca nesaṃ maṇḍapapapāte pāto, handāhaṃ bahiyeva tiṭṭhāmī’’ti. So tannissitaṃ anissāya bahiyeva aṭṭhāsi. Athāparo āgantvā maṇḍapalaggassa ca tannissitassa ca akhemabhāvaṃ cintetvā bahiṭṭhitañca suṭṭhitoti mantvā taṃ nissāya aṭṭhāsi. Tattha asucimhi dese maṇḍapo viya kasiṇugghāṭimākāsaṃ daṭṭhabbaṃ, asucijigucchāya maṇḍapalaggo puriso viya rūpanimittajigucchāya ākāsārammaṇaṃ ākāsānañcāyatanaṃ, maṇḍapalaggaṃ purisaṃ nissito viya ākāsārammaṇaṃ ākāsānañcāyatanaṃ ārabbha pavattaṃ viññāṇañcāyatanaṃ, tesaṃ dvinnampi akhemabhāvaṃ cintetvā anissāya taṃ maṇḍapalaggaṃ bahiṭṭhito viya ākāsānañcāyatanaṃ ārammaṇaṃ akatvā tadabhāvārammaṇaṃ ākiñcaññāyatanaṃ, maṇḍapalaggassa tannissitassa ca akhemataṃ cintetvā bahiṭṭhitañca suṭṭhitoti mantvā taṃ nissāya ṭhito viya viññāṇābhāvasaṅkhāte bahipadese ṭhitaṃ ākiñcaññāyatanaṃ ārabbha pavattaṃ nevasaññānāsaññāyatanaṃ daṭṭhabbaṃ.

于此，义理结合如下——譬如在一不净之地有一亭，时一人前来，因厌恶该不净，遂以双手攀附其亭，如胶着其上而立。其后，另一人前来，依附于攀附亭子的那人。又后，另一人前来思惟：“此攀附亭子者，及依附于彼者，二人皆立足不稳。亭若倒塌，彼等必将坠落。我还是只在外面站立吧。”于是，他不依附那位依附者，而只在外面站立。又后，另一人前来，思惟了攀附亭子者及依附于彼者的不安稳，并认为站于外面者是善安住的，于是依附于他而立。于此譬喻中，不净之地的亭，当知为已撤遍的虚空；因厌恶不净而攀附亭子的人，当知为因厌恶色相而以虚空为所缘的空无边处；依附于攀附亭子者的人，当知为缘取以虚空为所缘的空无边处而生起的识无边处；思惟了他们两人的不安稳，如不依附那位依附者而站于外面的人，当知为不以空无边处为所缘，而是以空无边处识之无有为所缘的无所有处；思惟了攀附亭子者及依附于彼者的不安稳，并认为站于外面者是善安住的，如依附于他而立的人，当知为缘取安立于被称为“识之无有”的外部区域的无所有处而生起的非想非非想处。

292. Evaṃ pavattamānañca –

292. 又，如是进行时——

Ārammaṇaṃ karoteva, aññābhāvena taṃ idaṃ;

Diṭṭhadosampi rājānaṃ, vuttihetu jano yathā.

此（非想非非想处），因无其他所缘，实取彼（无所有处）为所缘；犹如众人为生计，依附于见过其失的君王。

Idañhi nevasaññānāsaññāyatanaṃ ‘‘āsannaviññāṇañcāyatanapaccatthikā ayaṃ samāpattī’’ti evaṃ diṭṭhadosampi taṃ ākiñcaññāyatanaṃ aññassa ārammaṇassa abhāvā ārammaṇaṃ karoteva. Yathā kiṃ? Diṭṭhadosampi rājānaṃ vuttihetu yathā jano. Yathā hi asaṃyataṃ pharusakāyavacīmanosamācāraṃ kañci sabbadisampatiṃ rājānaṃ ‘‘pharusasamācāro aya’’nti evaṃ diṭṭhadosampi aññattha vuttiṃ alabhamāno jano vuttihetu nissāya vattati, evaṃ diṭṭhadosampi taṃ ākiñcaññāyatanaṃ aññaṃ ārammaṇaṃ alabhamānamidaṃ nevasaññānāsaññāyatanaṃ ārammaṇaṃ karoteva.

诚然，此非想非非想处（nevasaññānāsaññāyatana），即使已见其过失，即“此等至有识无边处（viññāṇañcāyatanā）为近敌”，然因无其他所缘，故仍取无所有处（ākiñcaññāyatana）为所缘。犹如什么呢？犹如众人虽见国王有过，仍为生计而依附。譬如，有某位统理四方的国王，其身语意行粗暴不自律，众人虽见其过失，道“此王行为粗暴”，然因他处无以为生，故为生计而依附。如是，此非想非非想处虽见无所有处之过失，然因不得其他所缘，故仍取其为所缘。

293. Evaṃ kurumānañca –

293. 如是作意时——

Āruḷho dīghanisseṇiṃ, yathā nisseṇibāhukaṃ;

Pabbataggañca āruḷho, yathā pabbatamatthakaṃ.

犹如攀登长梯者，倚靠梯之扶栏；犹如攀登至山巅，倚靠山之顶峰。

Yathā [Pg.335] vā girimārūḷho, attanoyeva jaṇṇukaṃ;

Olubbhati tathevetaṃ, jhānamolubbha vattatīti.

又或如攀山之人，倚靠于己之膝；如是，此禅亦依彼禅而转起。

Iti sādhujanapāmojjatthāya kate visuddhimagge

为令善人生欢喜而作之《清净道论》

Samādhibhāvanādhikāre

于〈定修习品〉

Āruppaniddeso nāma

名为〈无色解释〉

Dasamo paricchedo.

第十章竟。

11. Samādhiniddeso

11. 定的解释

Āhārepaṭikkūlabhāvanā

食厌想的修习

294. Idāni [Pg.336] āruppānantaraṃ ekā saññāti evaṃ uddiṭṭhāya āhāre paṭikkūlasaññāya bhāvanāniddeso anuppatto. Tattha āharatīti āhāro. So catubbidho kabaḷīkārāhāro, phassāhāro, manosañcetanāhāro, viññāṇāhāroti.

294. 今于无色业处之后，已次第轮到解释“一想”，即食厌想（āhāre paṭikkūlasaññā）的修习。其中，能带来（āharati），故为食（āhāra）。食有四种：抟食（kabaḷīkārāhāra）、触食（phassāhāra）、意思食（manosañcetanāhāra）、识食（viññāṇāhāra）。

Ko panettha kimāharatīti? Kabaḷīkārāhāro ojaṭṭhamakaṃ rūpaṃ āharati. Phassāhāro tisso vedanā āharati. Manosañcetanāhāro tīsu bhavesu paṭisandhiṃ āharati. Viññāṇāhāro paṭisandhikkhaṇe nāmarūpaṃ āharati.

此中，何者带来何者？抟食带来以食素为第八的色法。触食带来三种受。意思食带来三有中的结生。识食于结生之时带来名色。

Tesu kabaḷīkārāhāre nikantibhayaṃ. Phassāhāre upagamanabhayaṃ. Manosañcetanāhāre upapattibhayaṃ. Viññāṇāhāre paṭisandhibhayaṃ. Evaṃ sappaṭibhayesu ca tesu kabaḷīkārāhāro puttamaṃsūpamena (saṃ. ni. 2.63) dīpetabbo. Phassāhāro niccammagāvūpamena (saṃ. ni. 2.63). Manosañcetanāhāro aṅgārakāsūpamena (saṃ. ni. 2.63). Viññāṇāhāro sattisatūpamenāti (saṃ. ni. 2.63). Imesu pana catūsu āhāresu asitapītakhāyitasāyitappabhedo kabaḷīkāro āhārova imasmiṃ atthe āhāroti adhippeto. Tasmiṃ āhāre paṭikkūlākāraggahaṇavasena uppannā saññā āhāre paṭikkūlasaññā.

于此等中，于段食有爱染之危，于触食有趋近之危，于意思食有生起之危，于识食有结生之危。如是，于此等具危之食中，段食当以子肉喻（《相应部》2.63）示之，触食当以无皮牛喻（《相应部》2.63）示之，意思食当以火炭坑喻（《相应部》2.63）示之，识食当以百矛喻（《相应部》2.63）示之。又，于此四食中，唯有食、饮、嚼、尝等差别之段食，于此义中，意指为食。于彼食中，以执取厌恶相而生起之想，即是食厌恶想。

Taṃ āhāre paṭikkūlasaññaṃ bhāvetukāmena kammaṭṭhānaṃ uggahetvā uggahato ekapadampi avirajjhantena rahogatena paṭisallīnena asitapītakhāyitasāyitappabhede kabaḷīkārāhāre dasahākārehi paṭikkūlatā paccavekkhitabbā. Seyyathidaṃ, gamanato, pariyesanato, paribhogato, āsayato, nidhānato, aparipakkato, paripakkato, phalato, nissandato, sammakkhanatoti.

欲修食厌恶想者，当学取业处，于所学乃至一字亦不违越，独处宴坐，应以十行相，思察食、饮、嚼、尝等差别之段食的厌恶性。此即：从行往、遍求、受用、依处、储存处、未消化、已消化、结果、流漏、涂染而思察。

295. Tattha gamanatoti evaṃ mahānubhāve nāma sāsane pabbajitena sakalarattiṃ buddhavacanasajjhāyaṃ vā samaṇadhammaṃ vā katvā kālasseva vuṭṭhāya cetiyaṅgaṇabodhiyaṅgaṇavattaṃ katvā pānīyaṃ paribhojanīyaṃ upaṭṭhapetvā pariveṇaṃ [Pg.337] sammajjitvā sarīraṃ paṭijaggitvā āsanamārūyha vīsatiṃsa vāre kammaṭṭhānaṃ manasikaritvā uṭṭhāya pattacīvaraṃ gahetvā nijanasambādhāni pavivekasukhāni chāyūdakasampannāni sucīni sītalāni ramaṇīyabhūmibhāgāni tapovanāni pahāya ariyaṃ vivekaratiṃ anapekkhitvā susānābhimukhena siṅgālena viya āhāratthāya gāmābhimukhena gantabbaṃ.

295. 其中，从行往而言：于此大威力教法中出家者，整夜或诵佛语，或修沙门法，清晨即起，行支提庭院、菩提庭院之务，备好饮用水与日用水，扫洒院落，整治身体，升座，于业处作意二三十遍。而后起座，取衣钵，舍离彼远离人烟、寂静安乐、荫凉水足、清净凉爽、地景怡人之苦行林，不顾圣者之远离乐，为食故，当如豺狼之趣冢间，朝村落而去。

Evaṃ gacchatā ca mañcamhā vā pīṭhamhā vā otaraṇato paṭṭhāya pādarajagharagolikavaccādisamparikiṇṇaṃ paccattharaṇaṃ akkamitabbaṃ hoti. Tato appekadā mūsikajatukavaccādīhi upahatattā antogabbhato paṭikkūlataraṃ pamukhaṃ daṭṭhabbaṃ hoti. Tato ulūkapārāvatādivaccasammakkhitattā uparimatalato paṭikkūlataraṃ heṭṭhimatalaṃ. Tato kadāci kadāci vāteritehi purāṇatiṇapaṇṇehi gilānasāmaṇerānaṃ muttakarīsakheḷasiṅghāṇikāhi vassakāle udakacikkhallādīhi ca saṃkiliṭṭhattā heṭṭhimatalato paṭikkūlataraṃ pariveṇaṃ. Pariveṇato paṭikkūlatarā vihāraracchā daṭṭhabbā hoti.

如此行走时，从床或座凳下来开始，就不得不踩到满是脚尘、壁虎粪等杂物的铺垫。之后，有时因被鼠粪、蝠粪等所污，不得不见到比内室更令人厌恶的门廊。之后，因被猫头鹰、鸽子等的粪便所涂抹，所见的下层比上层更令人厌恶。之后，有时因被风吹来的旧草、旧叶，以及病弱沙弥的屎、尿、痰、涕，和雨季的泥水等所污染，所见的僧院(pariveṇa)比下层更令人厌恶。所见的寺院道路，又比僧院更令人厌恶。

Anupubbena pana bodhiñca cetiyañca vanditvā vitakkamāḷake ṭhitena muttarāsisadisaṃ cetiyaṃ morapiñchakalāpamanoharaṃ bodhiṃ devavimānasampattisassirīkaṃ senāsanañca anapaloketvā evarūpaṃ nāma ramaṇīyaṃ padesaṃ piṭṭhito katvā āhārahetu gantabbaṃ bhavissatīti pakkamitvā gāmamaggaṃ paṭipannena khāṇukaṇṭakamaggopi udakavegabhinnavisamamaggopi daṭṭhabbo hoti.

之后，依次礼拜菩提树与佛塔，立于思惟场(vitakkamāḷaka)，不回顾那如珍珠堆般的佛塔、如孔雀尾翎般悦人心意的菩提树、以及如天宫般富丽堂皇的住所(senāsana)，将如此怡人的地方置之身后，心想：“为了食物，必须得走了”，于是动身踏上村路，便不得不见到满是树桩荆棘的道路，以及被水流冲毁而不平的道路。

Tato gaṇḍaṃ paṭicchādentena viya nivāsanaṃ nivāsetvā vaṇacoḷakaṃ bandhantena viya kāyabandhanaṃ bandhitvā aṭṭhisaṅghātaṃ paṭicchādentena viya cīvaraṃ pārupitvā bhesajjakapālaṃ nīharantena viya pattaṃ nīharitvā gāmadvārasamīpaṃ pāpuṇantena hatthikuṇapaassakuṇapagokuṇapamahiṃsakuṇapamanussakuṇapaahikuṇapakukkurakuṇapānipi daṭṭhabbāni bhavanti. Na kevalañca daṭṭhabbāni, gandhopi nesaṃ ghānaṃ paṭihanamāno adhivāsetabbo hoti. Tato gāmadvāre ṭhatvā caṇḍahatthiassādiparissayaparivajjanatthaṃ gāmaracchā oloketabbā honti.

之后，如遮盖脓疮般穿上下衣，如包扎伤口般系上腰带，如遮蔽骨架般披上衣，如取出药碗碎片般从袋中取出钵。当抵达村口附近时，便会见到象尸、马尸、牛尸、水牛尸、人尸、蛇尸、狗尸。不仅要见到，还必须忍受它们扑鼻而来的臭气。之后，立于村口，为避开凶象、凶马等危险，必须观察村中的道路。

Iccetaṃ [Pg.338] paccattharaṇādianekakuṇapapariyosānaṃ paṭikkūlaṃ āhārahetu akkamitabbañca daṭṭhabbañca ghāyitabbañca hoti. Aho vata bho paṭikkūlo āhāroti evaṃ gamanato paṭikkūlatā paccavekkhitabbā.

如此，这从铺垫物等乃至种种尸骸为止的厌恶之物，为了食物的缘故，必须去践踏、去看、去嗅闻。诸君！啊！食物真是可厌！应如是依于行路而省察其厌恶性。

296. Kathaṃ pariyesanato? Evaṃ gamanapaṭikkūlaṃ adhivāsetvāpi gāmaṃ paviṭṭhena saṅghāṭipārutena kapaṇamanussena viya kapālahatthena gharapaṭipāṭiyā gāmavīthīsu caritabbaṃ hoti. Yattha vassakāle akkantaakkantaṭṭhāne yāva piṇḍikamaṃsāpi udakacikkhalle pādā pavisanti, ekena hatthena pattaṃ gahetabbaṃ hoti, ekena cīvaraṃ ukkhipitabbaṃ. Gimhakāle vātavegena samuṭṭhitehi paṃsutiṇarajehi okiṇṇasarīrena caritabbaṃ. Taṃ taṃ gehadvāraṃ patvā macchadhovanamaṃsadhovanataṇḍuladhovanakheḷasiṅghāṇikasunakhasūkaravaccādīhi sammissāni kimikulākulāni nīlamakkhikaparikiṇṇāni oḷigallāni ceva candanikaṭṭhānāni ca daṭṭhabbāni honti akkamitabbānipi. Yato tā makkhikā uṭṭhahitvā saṅghāṭiyampi pattepi sīsepi nilīyanti.

296. 如何依于寻访而省察？即便是忍受了行路的厌恶，进入村庄后，也应如手持瓦钵的贫苦之人，身披僧伽梨(saṅghāṭi)，挨家挨户地在村中街道行走。雨季时，每一步踩下之处，双足都会陷入水与烂泥中，深及腿肚；必须一手持钵，一手提起衣。夏季时，则须顶着被风吹起的尘土与草屑，满身污垢地行走。到达每一家的门口，都会看到与洗鱼水、洗肉水、淘米水、唾液、鼻涕、狗粪、猪粪等混合，爬满蛆虫，围满青蝇的污水坑与排污沟，并且也必须踩踏过去。那些苍蝇会从污水坑中飞起，停落在僧伽梨上、钵中，乃至头上。

Gharaṃ paviṭṭhassāpi keci denti, keci na denti. Dadamānāpi ekacce hiyyo pakkabhattampi purāṇakhajjakampi pūtikummāsapūpādīnipi dadanti. Adadamānāpi kecideva ‘‘aticchatha, bhante’’ti vadanti, keci pana apassamānā viya tuṇhī honti, keci aññena mukhaṃ karonti, keci ‘‘gaccha, re muṇḍakā’’tiādīhi pharusavācāhi samudācaranti. Evaṃ kapaṇamanussena viya gāme piṇḍāya caritvā nikkhamitabbanti.

即便进入屋舍，有些人会布施，有些人不布施。布施的人当中，有些会给隔夜饭、陈旧的食物，或腐坏的麦饼、面饼等。不布施的人当中，只有一些会说：“尊者，请到别处去吧。”有些则像没看见一样默不作声，有些把脸转向别处，有些则用“滚开，你这秃头！”等粗恶语呵斥。就这样，如孤苦之人一般，在村中为食物行走之后，必须离去。

Iccetaṃ gāmappavesanato paṭṭhāya yāva nikkhamanā udakacikkhallādipaṭikkūlaṃ āhārahetu akkamitabbañceva daṭṭhabbañca adhivāsetabbañca hoti. Aho vata bho paṭikkūlo āhāroti evaṃ pariyesanato paṭikkūlatā paccavekkhitabbā.

如此，从进入村庄开始直到离开，这水与烂泥等厌恶之物，为了食物的缘故，必须去践踏、去看、去忍受。诸君！啊！食物真是可厌！应如是依于寻访而省察其厌恶性。

297. Kathaṃ paribhogato? Evaṃ pariyiṭṭhāhārena pana bahigāme phāsukaṭṭhāne sukhanisinnena yāva tattha hatthaṃ na otāreti, tāva tathārūpaṃ garuṭṭhāniyaṃ bhikkhuṃ vā lajjimanussaṃ vā disvā nimantetumpi sakkā hoti. Bhuñjitukāmatāya panettha hatthe otāritamatte ‘‘gaṇhathā’’ti vadantena [Pg.339] lajjitabbaṃ hoti. Hatthaṃ pana otāretvā maddantassa pañcaṅgulianusārena sedo paggharamāno sukkhathaddhabhattampi temento muduṃ karoti.

297. 如何依于受用（而观想）？如是，已寻得食物的比丘，在村外适宜之处安坐，只要手还未放入（钵中食物）里，此时若见到那样值得尊敬的比丘或有惭愧心的人，尚可邀请（共食）。然而，若因想食而将手放入食物中后，才说“请用”来邀请他人，则应感到羞愧。再者，将手放入（钵中）揉捏时，顺着五指流下的汗水，会浸湿干硬的米饭，使其变得柔软。

Atha tasmiṃ parimaddanamattenāpi sambhinnasobhe ālopaṃ katvā mukhe ṭhapite heṭṭhimadantā udukkhalakiccaṃ sādhenti, uparimā musalakiccaṃ, jivhā hatthakiccaṃ. Taṃ tattha suvānadoṇiyaṃ suvānapiṇḍamiva dantamusalehi koṭṭetvā jivhāya samparivattiyamānaṃ jivhāgge tanupasannakheḷo makkheti, vemajjhato paṭṭhāya bahalakheḷo makkheti, dantakaṭṭhena asampattaṭṭhāne dantagūthako makkheti. So evaṃ vicuṇṇitamakkhito taṅkhaṇaññeva antarahitavaṇṇagandhasaṅkhāraviseso suvānadoṇiyaṃ ṭhitasuvānavamathu viya paramajegucchabhāvaṃ upagacchati. Evarūpopi samāno cakkhussa āpāthaṃ atītattā ajjhoharitabbo hotīti evaṃ paribhogato paṭikkūlatā paccavekkhitabbā.

其后，那仅是经由揉捏便已失去美观的食物，在被作成食团放入口中后，下排牙齿行使臼之功用，上排牙齿行使杵之功用，舌头行使手之功用。它在口中，犹如狗食盆中的狗食，被齿杵捣碎，由舌头翻搅，舌尖的清稀唾液涂抹它，舌中开始的浓稠唾液涂抹它，牙签未及之处的牙垢也涂抹它。那食物如此被碾碎涂抹后，其颜色、香气与美好的样相瞬间消失，变得犹如狗食盆中狗的呕吐物一般，极为可厌。食物虽已变成如此，但因其已越过眼见范围，仍须咽下。应当如是依于受用，省察其不净。

298. Kathaṃ āsayato? Evaṃ paribhogaṃ upagato ca panesa anto pavisamāno yasmā buddhapaccekabuddhānampi raññopi cakkavattissa pittasemhapubbalohitāsayesu catūsu aññataro āsayo hotiyeva. Mandapuññānaṃ pana cattāro āsayā honti. Tasmā yassa pittāsayo adhiko hoti, tassa bahalamadhukatelamakkhito viya paramajeguccho hoti. Yassa semhāsayo adhiko hoti, tassa nāgabalapaṇṇarasamakkhito viya. Yassa pubbāsayo adhiko hoti, tassa pūtitakkamakkhito viya. Yassa lohitāsayo adhiko hoti, tassa rajanamakkhito viya paramajeguccho hotīti evaṃ āsayato paṭikkūlatā paccavekkhitabbā.

298. 如何依处所省察？如是，此食物被食用后进入体内，因为即使是佛陀、独觉佛乃至转轮王，其身体也必然有胆汁、痰、脓、血这四种处所中的某一种。福薄者则四种处所都有。因此，于胆汁处所偏盛者，其食物犹如涂上浓稠的木蜜油，极其可厌；于痰处所偏盛者，犹如涂上龙力草叶汁；于脓处所偏盛者，犹如涂上腐烂的酪浆；于血处所偏盛者，犹如涂上染料，极其可厌。应当如是依处所省察其厌恶。

299. Kathaṃ nidhānato? So imesu catūsu āsayesu aññatarena āsayena makkhito antoudaraṃ pavisitvā neva suvaṇṇabhājane na maṇirajatādibhājanesu nidhānaṃ gacchati. Sace pana dasavassikena ajjhohariyati dasa vassāni adhotavaccakūpasadise okāse patiṭṭhahati. Sace vīsa, tiṃsa, cattālīsa, paññāsa, saṭṭhi, sattati, asīti, navutivassikena, sace vassasatikena ajjhohariyati. Vassasataṃ adhotavaccakūpasadise [Pg.340] okāse patiṭṭhahatīti evaṃ nidhānato paṭikkūlatā paccavekkhitabbā.

299. 如何依储存处省察？彼食物被此四处所中的某一种所涂染，进入腹内后，既非储存于金器中，亦非储存于摩尼宝、银等器具中。然而，若是十岁者所食，则于十年间安住于犹如未曾清洗的粪坑之处。若是二十、三十……九十岁者，乃至百岁者所食，亦随其年龄安住于彼处，乃至百年。应当如是依储存处省察其厌恶。

300. Kathaṃ aparipakkato? So panāyamāhāro evarūpe okāse nidhānamupagato yāva aparipakko hoti, tāva tasmiññeva yathāvuttappakāre paramandhakāratimise nānākuṇapagandhavāsitapavanavicarite atiduggandhajegucche padese yathā nāma nidāghe akālameghena abhivuṭṭhamhi caṇḍālagāmadvāraāvāṭe patitāni tiṇapaṇṇakilañjakhaṇḍaahikukkuramanussakuṇapādīni sūriyātapena santattāni pheṇapupphuḷakācitāni tiṭṭhanti, evameva taṃdivasampi hiyyopi tato purime divasepi ajjhohato sabbo ekato hutvā semhapaṭalapariyonaddho kāyaggisantāpakuthitakuthanasañjātapheṇapupphuḷakācito paramajegucchabhāvaṃ upagantvā tiṭṭhatīti evaṃ aparipakkato paṭikkūlatā paccavekkhitabbā.

300. 如何从业已未消化而观？此食已置于如是之处，乃至其未消化时，即在如前所述，于极度黑暗、遍行种种腐尸气味之风、极为恶臭可厌之处。譬如于热季，非时之雨降下时，落于旃陀罗村门口坑洞中的草、叶、破席、蛇、狗、人之尸骸等，为日晒所灼，热气蒸腾，遍布泡沫浮泡而住。如是，于当日、昨日及更前之日所吞食之一切食物，合为一体，为痰膜所缠裹，由身火之热煮沸而生泡沫浮泡，到达极为可厌之状态而住。如是，当从业已未消化而观其厌恶。

301. Kathaṃ paripakkato? So tattakāyagginā paripakko samāno na suvaṇṇarajatādidhātuyo viya suvaṇṇarajatādibhāvaṃ upagacchati. Pheṇapupphuḷake pana muñcanto saṇhakaraṇiyaṃ pisitvā nāḷike pakkhittapaṇḍumattikā viya karīsabhāvaṃ upagantvā pakkāsayaṃ, muttabhāvaṃ upagantvā muttavatthiñca pūretīti evaṃ paripakkato paṭikkūlatā paccavekkhitabbā.

301. 如何从业已消化而观？彼食为身火所消化时，不如金银等矿石变为金银。然则，其释出泡沫浮泡，犹如在细磨石上研磨后，置于竹筒内的淡黄色细土，变为粪便而充满熟食处，变为尿而充满膀胱。如是，当从业已消化而观其厌恶。

302. Kathaṃ phalato? Sammā paripaccamāno ca panāyaṃ kesalomanakhadantādīni nānākuṇapāni nipphādeti asammāparipaccamāno daddukaṇḍukacchukuṭṭhakilāsasosakāsātisārappabhutīni rogasatāni, idamassa phalanti evaṃ phalato paṭikkūlatā paccavekkhitabbā.

302. 如何依其果而观？此食若被善消化，则生成发、毛、爪、齿等种种不净物；若不被善消化，则生成癣、痒、疥、癞、白斑、痨病、咳嗽、痢疾等数百种疾病。此即是其果。如是，当依其果而观其厌恶。

303. Kathaṃ nissandato? Ajjhohariyamāno cesa ekena dvārena pavisitvā nissandamāno akkhimhā akkhigūthako kaṇṇamhā kaṇṇagūthakotiādinā pakārena anekehi dvārehi nissandati. Ajjhoharaṇasamaye cesa mahāparivārenāpi ajjhohariyati. Nissandanasamaye pana uccārapassāvādibhāvaṃ upagato ekakeneva nīhariyati. Paṭhamadivase ca [Pg.341] naṃ paribhuñjanto haṭṭhapahaṭṭhopi hoti udaggudaggo pītisomanassajāto. Dutiyadivase nissandento pihitanāsiko hoti vikuṇitamukho jegucchī maṅkubhūto. Paṭhamadivase ca naṃ ratto giddho gadhito mucchitopi ajjhoharitvā dutiyadivase ekarattivāsena viratto aṭṭīyamāno harāyamāno jigucchamāno nīharati. Tenāhu porāṇā –

303. 如何依流出而观？此食被吞咽时，从一门而入，流出时，则从眼出为眼垢，从耳出为耳垢等，以种种方式从多门流出。再者，吞咽时，或有众多随从共食；然流出时，已成粪尿等，则唯独一人排出。再者，第一日食用时，心生欢喜踊跃，充满喜悦；第二日流出时，则掩鼻蹙眉，心生厌恶、窘迫。再者，第一日贪求、渴望、执著、沉醉地吞下；仅住留一夜，第二日便毫无贪恋，苦恼、羞愧、嫌恶地将它排出。是故古人云：

‘‘Annaṃ pānaṃ khādanīyaṃ, bhojanañca mahārahaṃ;

Ekadvārena pavisitvā, navadvārehi sandati.

珍贵饭、饮、嚼食、啖食，从一门入，自九门出。

‘‘Annaṃ pānaṃ khādanīyaṃ, bhojanañca mahārahaṃ;

Bhuñjati saparivāro, nikkhāmento nilīyati.

珍贵饭、饮、嚼食、啖食，与随从食，排泄时藏匿。

‘‘Annaṃ pānaṃ khādanīyaṃ, bhojanañca mahārahaṃ;

Bhuñjati abhinandanto, nikkhāmento jigucchati.

珍贵饭、饮、嚼食、啖食，欢喜而食，排泄时嫌恶。

‘‘Annaṃ pānaṃ khādanīyaṃ, bhojanañca mahārahaṃ;

Ekarattiparivāsā, sabbaṃ bhavati pūtika’’nti.

珍贵饭、饮、嚼食、啖食，经宿一夜，一切皆腐臭。

Evaṃ nissandato paṭikkūlatā paccavekkhitabbā.

应如是依于流出而省察其可厌性。

304. Kathaṃ sammakkhanato? Paribhogakālepi cesa hatthaoṭṭhajivhātālūni sammakkheti. Tāni tena sammakkhitattā paṭikkūlāni honti, yāni dhotānipi gandhaharaṇatthaṃ punappunaṃ dhovitabbāni honti. Paribhutto samāno yathā nāma odane paccamāne thusakaṇakuṇḍakādīni uttaritvā ukkhalimukhavaṭṭipidhāniyo makkhanti, evameva sakalasarīrānugatena kāyagginā pheṇuddehakaṃ paccitvā uttaramāno dante dantamalabhāvena sammakkheti. Jivhātāluppabhutīni kheḷasemhādibhāvena, akkhikaṇṇanāsaadhomaggādike akkhigūthakakaṇṇagūthakasiṅghāṇikāmuttakarīsādibhāvena sammakkheti. Yena sammakkhitāni imāni dvārāni divase divase dhoviyamānānipi neva sucīni, na manoramāni honti. Yesu ekaccaṃ dhovitvā hattho puna udakena dhovitabbo hoti. Ekaccaṃ dhovitvā dvattikkhattuṃ gomayenapi mattikāyapi gandhacuṇṇenapi dhovato pāṭikulyatā vigacchatīti evaṃ sammakkhanato paṭikkūlatā paccavekkhitabbā.

304. 如何由涂抹而省察？此食于食用时，亦涂抹手、唇、舌、腭。彼等因被其涂抹而成为厌恶之物，纵使已洗，为除其味，亦须再三清洗。已食之后，譬如煮饭之时，糠、碎米、谷皮等上浮而涂抹锅沿与锅盖；如是，遍行全身之身火，将食物煮成泡沫而上涌，以牙垢之形态涂抹牙齿；以唾液、痰等之形态涂抹舌、腭等处；以眼垢、耳垢、鼻涕、大小便等之形态涂抹眼、耳、鼻、下门等处。此等诸门，因被涂抹，纵使日日清洗，亦不清净、不可喜。于此等诸门中，洗了某一门后，手还须再用水洗；洗了另一门后，纵使以牛粪、泥土或香粉洗二、三次，其厌恶性亦不消失。应如是由涂抹而省察其厌恶。

305. Tassevaṃ [Pg.342] dasahākārehi paṭikkūlataṃ paccavekkhato takkāhataṃ vitakkāhataṃ karontassa paṭikkūlākāravasena kabaḷīkārāhāro pākaṭo hoti. So taṃ nimittaṃ punappunaṃ āsevati bhāveti bahulīkaroti. Tassevaṃ karoto nīvaraṇāni vikkhambhanti. Kabaḷīkārāhārassa sabhāvadhammatāya gambhīrattā appanaṃ appattena upacārasamādhinā cittaṃ samādhiyati. Paṭikkūlākāraggahaṇavasena panettha saññā pākaṭā hoti. Tasmā imaṃ kammaṭṭhānaṃ āhāre paṭikkūlasaññā icceva saṅkhaṃ gacchati.

305. 当他如是依十种行相省察厌恶，并以寻、伺冲击时，段食便以厌恶的行相而显现。他于此相再三亲近、修习、多作。如是作者，诸盖(nīvaraṇa)被镇伏。因段食之自性法甚深，故未达安止(appanā)者，心以近行定(upacāra samādhi)而得等持。于此，以取厌恶行相故，想(saññā)变得显着。是故，此业处(kammaṭṭhāna)得名为“食厌想”(āhāre paṭikkūlasaññā)。

Imañca pana āhāre paṭikkūlasaññaṃ anuyuttassa bhikkhuno rasataṇhāya cittaṃ patilīyati patikuṭati pativaṭṭati. So kantāranittharaṇatthiko viya puttamaṃsaṃ vigatamado āhāraṃ āhāreti yāvadeva dukkhassa nittharaṇatthāya. Athassa appakasireneva kabaḷīkārāhārapariññāmukhena pañcakāmaguṇiko rāgo pariññaṃ gacchati. So pañcakāmaguṇapariññāmukhena rūpakkhandhaṃ parijānāti. Aparipakkādipaṭikkūlabhāvavasena cassa kāyagatāsatibhāvanāpi pāripūriṃ gacchati, asubhasaññāya anulomapaṭipadaṃ paṭipanno hoti. Imaṃ pana paṭipattiṃ nissāya diṭṭheva dhamme amatapariyosānataṃ anabhisambhuṇanto sugatiparāyano hotīti.

再者，对于勤修此食厌想的比丘，其心于味爱退缩、厌恶、远离。他犹如为越渡旷野者食子肉，离骄慢而食，仅为度脱痛苦。于是，他不费力地，以遍知抟食为先导，对五欲的贪欲即被遍知。他以遍知五欲为先导，遍知色蕴。并且，通过未消化食物等的不净状态，他的身至念(kāyagatāsati)修习亦得圆满，成为随顺不净想(asubhasaññā)的行者。依靠此行道，若于现法中未能证达以不死(amata)为终，亦将趣向善趣(sugati)。

Ayaṃ āhāre paṭikkūlasaññābhāvanāya vitthārakathā.

此为食厌想修习的详细解释。

Catudhātuvavatthānabhāvanā

四界分别修习

306. Idāni āhāre paṭikkūlasaññānantaraṃ ekaṃ vavatthānanti evaṃ uddiṭṭhassa catudhātuvavatthānassa bhāvanāniddeso anuppatto. Tattha vavatthānanti sabhāvūpalakkhaṇavasena sanniṭṭhānaṃ, catunnaṃ dhātūnaṃ vavatthānaṃ catudhātuvavatthānaṃ. Dhātumanasikāro, dhātukammaṭṭhānaṃ, catudhātuvavatthānanti atthato ekaṃ. Tayidaṃ dvidhā āgataṃ saṅkhepato ca vitthārato ca. Saṅkhepato mahāsatipaṭṭhāne āgataṃ. Vitthārato mahāhatthipadūpame rāhulovāde dhātuvibhaṅge ca. Tañhi –

306. 现在，食厌想之后，接着是曾被扼要提及的“一种分别”，即四界分别修习的解释。于此，“分别”(vavatthāna)是依自性相而确定；对四界的分别是为“四界分别”。界作意(Dhātumanasikāro)、界业处(dhātukammaṭṭhāna)、四界分别，此三者义理为一。此法有二种：简略与详尽。简略者见于《大念处经》，详尽者见于《大象迹喻经》(Mahāhatthipadūpama)、《教诫罗睺罗经》(Rāhulovāda)与《界分别经》(Dhātuvibhaṅga)。即：

‘‘Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā catumahāpathe bilaso [Pg.343] vibhajitvā nisinno assa, evameva kho, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati, atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’’ti –

“诸比丘，譬如熟练的屠牛夫或其学徒，杀牛后于四衢道口将其分解为块而坐。诸比丘，正是如此，比丘就此身，随其安住，随其放置，依界观察：‘此身中有地界、水界、火界、风界。’”

Evaṃ tikkhapaññassa dhātukammaṭṭhānikassa vasena mahāsatipaṭṭhāne (dī. ni. 2.378) saṅkhepato āgataṃ.

如是，就具利慧的界业处行者而言，此法已在《大念处经》中被简略宣说。

Tassattho – yathā cheko goghātako vā tasseva vā bhattavetanabhato antevāsiko gāviṃ vadhitvā vinivijjhitvā catasso disā gatānaṃ mahāpathānaṃ vemajjhaṭṭhānasaṅkhāte catumahāpathe koṭṭhāsaṃ katvā nisinno assa, evameva bhikkhu catunnaṃ iriyāpathānaṃ yena kenaci ākārena ṭhitattā yathāṭhitaṃ. Yathāṭhitattāva yathāpaṇihitaṃ kāyaṃ atthi imasmiṃ kāye pathavīdhātu…pe… vāyodhātūti evaṃ dhātuso paccavekkhati.

其义是：譬如一位熟练的屠牛者，或他那靠饮食工资维生的徒弟，在宰杀牛并将其分解后，于四通八达的四衢道口，将其分成若干部分后坐下。同样地，比丘对于这个如其所住、如其所置的身体，也如此逐界观察：“于此身中有地界……乃至有风界。”

Kiṃ vuttaṃ hoti? Yathā goghātakassa gāviṃ posentassapi āghātanaṃ āharantassapi āharitvā tattha bandhitvā ṭhapentassapi vadhantassapi vadhitaṃ mataṃ passantassapi tāvadeva gāvītisaññā na antaradhāyati, yāva naṃ padāletvā bilaso na vibhajati. Vibhajitvā nisinnassa pana gāvīsaññā antaradhāyati, maṃsasaññā pavattati. Nāssa evaṃ hoti ‘‘ahaṃ gāviṃ vikkiṇāmi, ime gāviṃ harantī’’ti. Atha khvassa ‘‘ahaṃ maṃsaṃ vikkiṇāmi, imepi maṃsaṃ haranti’’cceva hoti, evameva imassāpi bhikkhuno pubbe bālaputhujjanakāle gihibhūtassapi pabbajitassapi tāvadeva sattoti vā posoti vā puggaloti vā saññā na antaradhāyati, yāva imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ ghanavinibbhogaṃ katvā dhātuso na paccavekkhati. Dhātuso paccavekkhato pana sattasaññā antaradhāyati, dhātuvaseneva cittaṃ santiṭṭhati. Tenāha bhagavā ‘‘seyyathāpi, bhikkhave, dakkho goghātako vā…pe… nisinno assa, evameva kho, bhikkhave, bhikkhu…pe… vāyodhātū’’ti.

此话何解？譬如屠牛者，在养牛、牵牛至屠宰场、将其缚于彼处、宰杀，乃至看见已宰杀的死牛时，只要尚未将其剖解、分成块，其“牛”想便不会消失。而当他将其分解后坐下时，“牛”想则消失，“肉”想生起。他不会有“我正在卖牛，这些人正在拿走牛”这样的心念，而是只有“我正在卖肉，这些人也正在拿走肉”这样的心念。同样地，此比丘于往昔为无知凡夫时，无论是在家或出家，只要尚未将此如其所住、如其所置的身体分解其密集（相）而逐界观察，其“有情”想、“士夫”想或“个人”想便不会消失。而当他逐界观察时，“有情”想则消失，心便仅依诸界而安住。是故世尊说：“诸比丘，譬如一位熟练的屠牛者……乃至……坐下时；诸比丘，同样地，比丘……乃至……有风界。”

307. Mahāhatthipadūpame (ma. ni. 1.300 ādayo) pana – ‘‘katamā cāvuso, ajjhattikā pathavīdhātu? Yaṃ ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ. Seyyathidaṃ[Pg.344], kesā lomā…pe… udariyaṃ karīsaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ, ayaṃ vuccati, āvuso, ajjhattikā pathavīdhātū’’ti ca,

307. 在《大象迹喻经》中又说：“贤友，什么是内在的地界？凡是内在的、自身的、坚硬、粗涩、被执取的，例如：头发、体毛……乃至……胃中物、粪便，或其他任何内在的、自身的、坚硬、粗涩、被执取的，贤友，这被称为内在的地界。”

‘‘Katamā cāvuso, ajjhattikā āpodhātu? Yaṃ ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ. Seyyathidaṃ, pittaṃ…pe… muttaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ, ayaṃ vuccatāvuso, ajjhattikā āpodhātū’’ti ca,

“贤友，什么是内在的水界？凡是内在的、自身的、水、水性的、被执取的，例如：胆汁……乃至……尿，或其他任何内在的、自身的、水、水性的、被执取的，贤友，这被称为内在的水界。”

‘‘Katamā cāvuso, ajjhattikā tejodhātu? Yaṃ ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ. Seyyathidaṃ, yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchati, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ, ayaṃ vuccatāvuso, ajjhattikā tejodhātū’’ti ca,

“贤友，什么是内在的火界？凡是内在的、自身的、火、火性的、被执取的，例如：能使身体温暖的、能使身体衰老的、能使身体烧灼的、能使所食、所饮、所嚼、所尝之物完全消化的，或其他任何内在的、自身的、火、火性的、被执取的，贤友，这被称为内在的火界。”

‘‘Katamā cāvuso, ajjhattikā vāyodhātu? Yaṃ ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ. Seyyathidaṃ, uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāso passāso iti vā, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ, ayaṃ vuccatāvuso, ajjhattikā vāyodhātū’’ti ca –

“贤友，什么是内在的风界？凡是内在的、自身的、风、风性的、被执取的，例如：上行风、下行风、腹内风、肠内风、遍行肢节的风、入息、出息，或其他任何内在的、自身的、风、风性的、被执取的，贤友，这被称为内在的风界。”

Evaṃ nātitikkhapaññassa dhātukammaṭṭhānikassa vasena vitthārato āgataṃ. Yathā cettha, evaṃ rāhulovādadhātuvibhaṅgesupi.

如是，这是为智慧不太敏锐的界业处行者而作的详细解说。如此处所说，在《教诫罗睺罗经》和《界分别经》中也是这样。

Tatrāyaṃ anuttānapadavaṇṇanā, ajjhattaṃ paccattanti idaṃ tāva ubhayampi niyakassa adhivacanaṃ. Niyakaṃ nāma attani jātaṃ sasantānapariyāpannanti attho. Tayidaṃ yathā loke itthīsu kathā adhitthīti vuccati, evaṃ attani pavattattā ajjhattaṃ, attānaṃ paṭicca paṭicca pavattattā paccattantipi vuccati. Kakkhaḷanti thaddhaṃ. Kharigatanti pharusaṃ. Tattha paṭhamaṃ lakkhaṇavacanaṃ, dutiyaṃ ākāravacanaṃ, kakkhaḷalakkhaṇā hi pathavīdhātu, sā pharusākārā hoti, tasmā kharigatanti [Pg.345] vuttā. Upādinnanti daḷhaṃ ādinnaṃ, ahaṃ mamanti evaṃ daḷhaṃ ādinnaṃ, gahitaṃ parāmaṭṭhanti attho. Seyyathidanti nipāto. Tassa taṃ katamanti ceti attho. Tato taṃ dassento ‘‘kesā lomā’’tiādimāha. Ettha ca matthaluṅgaṃ pakkhipitvā vīsatiyā ākārehi pathavīdhātu niddiṭṭhāti veditabbā. Yaṃ vā panaññampi kiñcīti avasesesu tīsu koṭṭhāsesu pathavīdhātu saṅgahitā.

此为不显明词句之释义(anuttānapadavaṇṇanā)。首先，“内在的(ajjhattaṃ)”、“自身的(paccattaṃ)”，这两者皆为“自己的(niyaka)”之同义词。所谓“自己的”，意即于自身生起、为自己之相续所摄。此如世间称关于女人的谈话为“关于女人的(adhitthi)”，同样地，因于自身中发生，故称“内在的”；因各各缘于自身而发生，故称“自身的”。“坚硬的(kakkhaḷa)”即坚固。“粗涩的(kharigata)”即粗糙。其中，前者是说明相状之词，后者是说明状态之词。地界(pathavīdhātu)确实有坚硬之相，其状态为粗糙，是故说为“粗涩的”。“所执取的(upādinna)”即被牢固地拿取，如“我”、“我的”这般被牢固地拿取，其义为执持与误执。“Seyyathidaṃ”是不变词，其义为：“它是哪个？”。其后，为了显示它，佛陀说：“发、毛”等等。于此，当知加入了脑髓(matthaluṅga)，即以二十种行相指示地界。而通过“或任何其他”之语，则含摄了其余三部分中的地界。

Vissandanabhāvena taṃ taṃ ṭhānaṃ appotīti āpo. Kammasamuṭṭhānādivasena nānāvidhesu āpesu gatanti āpogataṃ. Kiṃ taṃ? Āpodhātuyā ābandhanalakkhaṇaṃ.

以其流动之性，能到达彼彼之处，故称为水(āpo)。以业生等之力，进入各种水中的，称为“水所含(āpogataṃ)”。它是什么？是水界(āpodhātu)的黏结之相。

Tejanavasena tejo, vuttanayeneva tejesu gatanti tejogataṃ. Kiṃ taṃ? Uṇhattalakkhaṇaṃ. Yena cāti yena tejodhātugatena kupitena ayaṃ kāyo santappati, ekāhikajarādibhāvena usumajāto hoti. Yena ca jīrīyatīti yena ayaṃ kāyo jīrati, indriyavekallataṃ balaparikkhayaṃ valipalitādibhāvañca pāpuṇāti. Yena ca pariḍayhatīti yena kupitena ayaṃ kāyo ḍayhati. So ca puggalo ‘‘ḍayhāmi ḍayhāmī’’ti kandanto satadhotasappigosīsacandanādilepañceva tālavaṇṭavātañca paccāsīsati. Yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchatīti yenetaṃ asitaṃ vā odanādi pītaṃ vā pānakādi khāyitaṃ vā piṭṭhakhajjakādi sāyitaṃ vā ambapakkamadhuphāṇitādi sammā paripākaṃ gacchati, rasādibhāvena vivekaṃ gacchatīti attho. Ettha ca purimā tayo tejodhātusamuṭṭhānā. Pacchimo kammasamuṭṭhānova.

以其炽热之性，故为火；如前所述，于诸火中运行，故为“火界所摄”。此为何？即以热为相。所谓“以此而身体烧热”，即以此错乱的火界所摄之火，此身被烧热，由一日热病等而生热气。所谓“以此而衰老”，即以此火，此身衰老，达到诸根残缺、体力衰退、皮肤皱褶、头发斑白等状态。所谓“以此而燃烧”，即以此错乱之火，此身被燃烧。彼人哭喊着“我被烧了！我被烧了！”，并希求涂抹百炼酥油、牛头旃檀等，以及多罗叶扇的风。所谓“以此，所食、所饮、所嚼、所尝之物得以完全消化”，即以此火，所食的饭等，所饮的饮料等，所嚼的糕点等，所尝的熟芒果、蜂蜜、糖蜜等，得以完全消化，转化为味（液）等而分离。于此，前三者由四因所生，后者仅由业所生。

Vāyanavasena vāyo, vuttanayeneva vāyesu gatanti vāyogataṃ. Kiṃ taṃ? Vitthambhanalakkhaṇaṃ. Uddhaṅgamā vātāti uggārahikkādipavattakā uddhaṃ ārohaṇavātā. Adhogamā vātāti uccārapassāvādinīharaṇakā adho orohaṇavātā. Kucchisayā vātāti antānaṃ bahivātā. Koṭṭhāsayā vātāti antānaṃ antovātā. Aṅgamaṅgānusārino vātāti dhamanijālānusārena sakalasarīre aṅgamaṅgāni anusaṭā samiñjanapasāraṇādinibbattakā vātā. Assāsoti antopavisananāsikavāto. Passāsoti bahinikkhamananāsikavāto. Ettha ca purimā pañca catusamuṭṭhānā. Assāsapassāsā [Pg.346] cittasamuṭṭhānāva. Sabbattha yaṃ vā panaññampi kiñcīti iminā padena avasesakoṭṭhāsesu āpodhātuādayo saṅgahitā.

以其吹动之性，故为风；如前所述，于诸风中运行，故为“风界所摄”。此为何？即以支撑为相。上行风者，乃引起嗳气、呃逆等向上升起之风。下行风者，乃导出大便、小便等向下降下之风。腹内卧风者，乃肠外之风。脏腑卧风者，乃肠内之风。遍行于肢节之风者，乃顺着脉管网遍布全身肢节，产生屈、伸等（动作）之风。入息者，乃进入之鼻风。出息者，乃外出之鼻风。于此，前五者由四因所生，入息、出息仅由心所生。在所有（对诸界的解释）中，以“或任何其他”此句，摄入了（各自）剩余部分中的水界等。

Iti vīsatiyā ākārehi pathavīdhātu, dvādasahi āpodhātu, catūhi tejodhātu, chahi vāyodhātūti dvācattālīsāya ākārehi catasso dhātuyo vitthāritā hontīti ayaṃ tāvettha pāḷivaṇṇanā.

如是，地界以二十种行相，水界以十二种，火界以四种，风界以六种，如是四界以四十二种行相被详述。此即此处之巴利释义。

308. Bhāvanānaye panettha tikkhapaññassa bhikkhuno kesā pathavīdhātu, lomā pathavīdhātūti evaṃ vitthārato dhātupariggaho papañcato upaṭṭhāti. Yaṃ thaddhalakkhaṇaṃ, ayaṃ pathavīdhātu. Yaṃ ābandhanalakkhaṇaṃ, ayaṃ āpodhātu. Yaṃ paripācanalakkhaṇaṃ, ayaṃ tejodhātu. Yaṃ vitthambhanalakkhaṇaṃ, ayaṃ vāyodhātūti evaṃ manasikaroto panassa kammaṭṭhānaṃ pākaṭaṃ hoti. Nātitikkhapaññassa pana evaṃ manasikaroto andhakāraṃ avibhūtaṃ hoti. Purimanayena vitthārato manasikarontassa pākaṭaṃ hoti.

308. 再者，于此修习法中，对利慧比丘而言，“发是地界，毛是地界”，如是详细地把握诸界，会显现为迟缓。“凡是坚硬相，此即地界；凡是黏结相，此即水界；凡是遍熟相，此即火界；凡是支撑相，此即风界”，如是作意，其业处则变得显明。然而，对非极利慧者，如是作意则变得黑暗、不显现；依前述之法详细作意，则变得显明。

Kathaṃ? Yathā dvīsu bhikkhūsu bahupeyyālaṃ tantiṃ sajjhāyantesu tikkhapañño bhikkhu sakiṃ vā dvikkhattuṃ vā peyyālamukhaṃ vitthāretvā tato paraṃ ubhatokoṭivaseneva sajjhāyaṃ karonto gacchati. Tatra nātitikkhapañño evaṃ vattā hoti ‘‘kiṃ sajjhāyo nāmesa oṭṭhapariyāhatamattaṃ kātuṃ na deti, evaṃ sajjhāye kariyamāne kadā tanti paguṇā bhavissatī’’ti. So āgatāgataṃ peyyālamukhaṃ vitthāretvāva sajjhāyaṃ karoti. Tamenaṃ itaro evamāha – ‘‘kiṃ sajjhāyo nāmesa pariyosānaṃ gantuṃ na deti, evaṃ sajjhāye kariyamāne kadā tanti pariyosānaṃ gamissatī’’ti. Evameva tikkhapaññassa kesādivasena vitthārato dhātupariggaho papañcato upaṭṭhāti. Yaṃ thaddhalakkhaṇaṃ, ayaṃ pathavīdhātūtiādinā nayena saṅkhepato manasikaroto kammaṭṭhānaṃ pākaṭaṃ hoti. Itarassa tathā manasikaroto andhakāraṃ avibhūtaṃ hoti. Kesādivasena vitthārato manasikarontassa pākaṭaṃ hoti.

如何？譬如两位比丘在诵习一部有诸多省略的圣典，利慧比丘将省略之处的开端详述一两次后，其后便仅以首尾两端的方式诵读下去。于此，非极利慧者会如是说：“这算什么诵习？简直不让嘴唇碰一下。如此诵习，圣典何时才能娴熟？”于是他将每一处省略都详尽地诵读。另一位（利慧比丘）则对他说：“这算什么诵习？简直不让人诵到结尾。如此诵习，圣典何时才能诵完？”正是如此，对利慧比丘而言，以发等方式详细地把握诸界，会显现为迟缓。而当他以“凡是坚硬相，此即地界”等方法简要作意时，其业处则变得显明。对另一人而言，如是（简要）作意则变得黑暗、不显现；而以发等方式详细作意时，其业处则变得显明。

Tasmā imaṃ kammaṭṭhānaṃ bhāvetukāmena tikkhapaññena tāva rahogatena paṭisallīnena sakalampi attano rūpakāyaṃ āvajjetvā yo imasmiṃ kāye thaddhabhāvo vā kharabhāvo vā, ayaṃ pathavīdhātu. Yo ābandhanabhāvo [Pg.347] vā dravabhāvo vā, ayaṃ āpodhātu. Yo paripācanabhāvo vā uṇhabhāvo vā, ayaṃ tejodhātu. Yo vitthambhanabhāvo vā samudīraṇabhāvo vā, ayaṃ vāyodhātūti evaṃ saṃkhittena dhātuyo pariggahetvā punappunaṃ pathavīdhātu āpodhātūti dhātumattato nissattato nijjīvato āvajjitabbaṃ manasikātabbaṃ paccavekkhitabbaṃ. Tassevaṃ vāyamamānassa nacireneva dhātuppabhedāvabhāsanapaññāpariggahito sabhāvadhammārammaṇattā appanaṃ appatto upacāramatto samādhi uppajjati.

因此，欲修习此业处的利慧者，首先应到寂静处，退居闲静，省察自己整个色身：“于此身中，凡是坚硬相或粗糙相，此即地界；凡是结合相或流动相，此即水界；凡是成熟相或暖热相，此即火界；凡是支撑相或推动相，此即风界。”如是简略地把握诸界后，应再三地仅就“是界、非有情、非命者”而思惟、作意、审察“地界、水界”等。如是精勤者，不久即生起为明辨诸界差别之慧所把握、以自性法为所缘、未达安止的近行定。

Atha vā pana ye ime catunnaṃ mahābhūtānaṃ nissattabhāvadassanatthaṃ dhammasenāpatinā ‘‘aṭṭhiñca paṭicca nhāruñca paṭicca maṃsañca paṭicca cammañca paṭicca ākāso parivārito rūpantveva saṅkhaṃ gacchatī’’ti (ma. ni. 1.306) cattāro koṭṭhāsā vuttā. Tesu taṃ taṃ antarānusārinā ñāṇahatthena vinibbhujitvā vinibbhujitvā yo etesu thaddhabhāvo vā kharabhāvo vā, ayaṃ pathavīdhātūti purimanayeneva dhātuyo pariggahetvā punappunaṃ pathavīdhātu āpodhātūti dhātumattato nissattato nijjīvato āvajjitabbaṃ manasikātabbaṃ paccavekkhitabbaṃ. Tassevaṃ vāyamamānassa nacireneva dhātuppabhedāvabhāsanapaññāpariggahito sabhāvadhammārammaṇattā appanaṃ appatto upacāramatto samādhi uppajjati. Ayaṃ saṅkhepato āgate catudhātuvavatthāne bhāvanānayo.

复次，为开示四大的非有情性，法将（dhammasenāpati）曾说此四部分：“缘于骨、缘于筋、缘于肉、缘于皮，由空界所围绕，斯得名为‘色’。”（MN 28）于此四部分中，以随行于一一间隔间的智慧之手再三分解后，“其中凡是坚硬相或粗糙相，此即地界。”如是依照前述方法把握诸界后，应再三地仅就“是界、非有情、非命者”而思惟、作意、审察“地界、水界”等。如是精勤者，不久即生起为明辨诸界差别之慧所把握、以自性法为所缘、未达安止的近行定。此即是简述四界分别的修习方法。

309. Vitthārato āgate pana evaṃ veditabbo. Idaṃ kammaṭṭhānaṃ bhāvetukāmena hi nātitikkhapaññena yoginā ācariyasantike dvācattālīsāya ākārehi vitthārato dhātuyo uggaṇhitvā vuttappakāre senāsane viharantena katasabbakiccena rahogatena paṭisallīnena sasambhārasaṅkhepato, sasambhāravibhattito, salakkhaṇasaṅkhepato, salakkhaṇavibhattitoti evaṃ catūhākārehi kammaṭṭhānaṃ bhāvetabbaṃ.

309. 又，对于详细的解释，应如是了知：欲修习此业处的非利慧瑜伽行者，当于师长处，以四十二行相详细学习诸界后，住于如前所述的住处，已办一切事务，独处闲静，收摄诸根，应以四种行相修习业处：一、连同组成部分的概要法；二、连同组成部分的分别法；三、连同相的概要法；四、连同相的分别法。

Tattha kathaṃ sasambhārasaṅkhepato bhāveti? Idha bhikkhu vīsatiyā koṭṭhāsesu thaddhākāraṃ pathavīdhātūti vavatthapeti. Dvādasasu koṭṭhāsesu yūsagataṃ udakasaṅkhātaṃ ābandhanākāraṃ āpodhātūti vavatthapeti. Catūsu koṭṭhāsesu paripācanakaṃ tejaṃ tejodhātūti vavatthapeti[Pg.348]. Chasu koṭṭhāsesu vitthambhanākāraṃ vāyodhātūti vavatthapeti. Tassevaṃ vavatthāpayatoyeva dhātuyo pākaṭā honti. Tā punappunaṃ āvajjato manasikaroto vuttanayeneva upacārasamādhi uppajjati.

其中，如何以连同组成部分的概要法修习？于此，比丘于二十种身分中，确定坚硬相为地界；于十二种身分中，确定流动、被称为水的黏结相为水界；于四种身分中，确定能成熟的火为火界；于六种身分中，确定支持相为风界。他仅如是确定，诸界即变得显现。当他对此一再思惟、作意时，便如前述之法生起近行定。

310. Yassa pana evaṃ bhāvayato kammaṭṭhānaṃ na ijjhati, tena sasambhāravibhattito bhāvetabbaṃ. Kathaṃ? Tena hi bhikkhunā yaṃ taṃ kāyagatāsatikammaṭṭhānaniddese sattadhā uggahakosallaṃ dasadhā manasikārakosallañca vuttaṃ. Dvattiṃsākāre tāva taṃ sabbaṃ aparihāpetvā tacapañcakādīnaṃ anulomapaṭilomato vacasā sajjhāyaṃ ādiṃkatvā sabbaṃ tattha vuttavidhānaṃ kātabbaṃ. Ayameva hi viseso, tattha vaṇṇasaṇṭhānadisokāsaparicchedavasena kesādayo manasikaritvāpi paṭikkūlavasena cittaṃ ṭhapetabbaṃ, idha dhātuvasena. Tasmā vaṇṇādivasena pañcadhā pañcadhā kesādayo manasikaritvā avasāne evaṃ manasikāro pavattetabbo.

310. 又，若人如是修习而业处未能成就，则应以连同组成部分的分别法修习。如何修习？彼比丘对于在身至念业处的解释中所说的七种取相善巧与十种作意善巧，于三十二行相中，首先应不减损彼一切法，从皮五法等开始，以语顺逆诵习，实行彼处所说的一切方法。此中确有差别：于彼处（身至念），虽以颜色、形状、方向、处所、界限的方式作意发等，仍应以不净的方式安住其心；于此处（四界分别），则以界的方式（安住其心）。是故，应以颜色等五种方式逐一作意发等后，于终了时，当如是生起作意。

311. Ime kesā nāma sīsakaṭāhapaliveṭhanacamme jātā. Tattha yathāvammikamatthake jātesu kuṇṭhatiṇesu na vammikamatthako jānāti mayi kuṇṭhatiṇāni jātānīti, napi kuṇṭhatiṇāni jānanti mayaṃ vammikamatthake jātānīti, evameva na sīsakaṭāhapaliveṭhanacammaṃ jānāti mayi kesā jātāti, napi kesā jānanti mayaṃ sīsakaṭāhaveṭhanacamme jātāti, aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. Iti kesā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.

311. 这些名为头发者，是在包裹头盖骨的皮肤上生长的。就像蚁冢顶上长出的钝草，蚁冢不知道“我上面长了钝草”，钝草也不知道“我们生长在蚁冢顶上”；同样地，包裹头盖骨的皮肤不知道“我上面长了头发”，头发也不知道“我们生长在包裹头盖骨的皮肤上”。这些法彼此之间没有互相注意和省察。因此，头发在这个身体里是个别的部分，无心、无记、空、无有情、坚硬，是地界。

312. Lomā sarīraveṭhanacamme jātā. Tattha yathā suññagāmaṭṭhāne jātesu dabbatiṇakesu na suññagāmaṭṭhānaṃ jānāti mayi dabbatiṇakāni jātānīti, napi dabbatiṇakāni jānanti mayaṃ suññagāmaṭṭhāne jātānīti, evameva na sarīraveṭhanacammaṃ jānāti mayi lomā jātāti. Napi lomā jānanti mayaṃ sarīraveṭhanacamme jātāti. Aññamaññaṃ ābhogapaccavekkhaṇarahitā [Pg.349] ete dhammā. Iti lomā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.

312. 体毛生在包裹身体的皮肤上。就像在荒村之地生长的茅草，荒村之地不知道“我上面长了茅草”，茅草也不知道“我们生长在荒村之地”；同样地，包裹身体的皮肤不知道“我上面长了体毛”，体毛也不知道“我们生长在包裹身体的皮肤上”。这些法彼此之间没有互相注意和省察。因此，体毛在这个身体里是个别的部分，无心、无记、空、无有情、坚硬，是地界。

313. Nakhā aṅgulīnaṃ aggesu jātā. Tattha yathā kumārakesu daṇḍakehi madhukaṭṭhike vijjhitvā kīḷantesu na daṇḍakā jānanti amhesu madhukaṭṭhikā ṭhapitāti, napi madhukaṭṭhikā jānanti mayaṃ daṇḍakesu ṭhapitāti, evameva na aṅguliyo jānanti amhākaṃ aggesu nakhā jātāti. Napi nakhā jānanti mayaṃ aṅgulīnaṃ aggesu jātāti. Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. Iti nakhā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.

313. 爪甲生于指趾末端。就像孩童们玩耍时，用棍子刺穿酒饼木果，棍子不知道“酒饼木果置于我们之上”，酒饼木果也不知道“我们被置于棍上”；同样地，指头与趾头不知道“爪甲生于我们末端”，爪甲也不知道“我们生于指趾末端”。这些法彼此之间没有互相注意和省察。因此，爪甲在这个身体里是个别的部分，无心、无记、空、无有情、坚硬，是地界。

314. Dantā hanukaṭṭhikesu jātā. Tattha yathā vaḍḍhakīhi pāsāṇaudukkhalakesu kenacideva silesajātena bandhitvā ṭhapitathambhesu na udukkhalā jānanti amhesu thambhā ṭhitāti. Napi thambhā jānanti mayaṃ udukkhalesu ṭhitāti, evameva na hanukaṭṭhīni jānanti amhesu dantā jātāti. Napi dantā jānanti mayaṃ hanukaṭṭhīsu jātāti. Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. Iti dantā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.

314. 牙齿生于颌骨之中。就像木匠用某种黏合剂将柱子固定在石臼中，石臼并不知道“柱子立于我们之上”，柱子也不知道“我们立于石臼之上”。同样，颌骨并不知道“牙齿生于我们之中”，牙齿也不知道“我们生于颌骨之中”。这些法互相没有思虑和省察。如此，名为牙齿者，于此身中是一个独立的组成部分，无心、无记、空、无有情、坚硬的地界。

315. Taco sakalasarīraṃ pariyonandhitvā ṭhito. Tattha yathā allagocammapariyonaddhāya mahāvīṇāya na mahāvīṇā jānāti ahaṃ allagocammena pariyonaddhāti. Napi allagocammaṃ jānāti mayā mahāvīṇā pariyonaddhāti, evameva na sarīraṃ jānāti ahaṃ tacena pariyonaddhanti. Napi taco jānāti mayā sarīraṃ pariyonaddhanti. Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. Iti taco nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.

315. 皮肤包裹着整个身体。就像用湿牛皮包裹的大琵琶，大琵琶不知道“我被湿牛皮包裹着”，湿牛皮也不知道“我包裹着大琵琶”；同样地，身体不知道“我被皮肤包裹着”，皮肤也不知道“我包裹着身体”。这些法互相没有思虑和省察。如此，名为皮肤者，于此身中是一个独立的组成部分，无心、无记、空、无有情、坚硬的地界。

316. Maṃsaṃ aṭṭhisaṅghāṭaṃ anulimpitvā ṭhitaṃ. Tattha yathā mahāmattikalittāya bhittiyā na bhitti jānāti ahaṃ mahāmattikāya littāti. Napi [Pg.350] mahāmattikā jānāti mayā bhitti littāti, evameva na aṭṭhisaṅghāṭo jānāti ahaṃ navapesisatappabhedena maṃsena littoti. Napi maṃsaṃ jānāti mayā aṭṭhisaṅghāṭo littoti. Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. Iti maṃsaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.

316. 肌肉涂附于骨架之上。就像用厚泥涂抹的墙壁，墙壁不知道“我被厚泥涂抹”，厚泥也不知道“我涂抹了墙壁”；同样地，骨架不知道“我被九百种肉块所涂抹”，肌肉也不知道“我涂抹了骨架”。这些法互相没有思虑和省察。如此，名为肌肉者，于此身中是一个独立的组成部分，无心、无记、空、无有情、坚硬的地界。

317. Nhāru sarīrabbhantare aṭṭhīni ābandhamānā ṭhitā. Tattha yathā vallīhi vinaddhesu kuṭṭadārūsu na kuṭṭadārūni jānanti mayaṃ vallīhi vinaddhānīti. Napi valliyo jānanti amhehi kuṭṭadārūni vinaddhānīti, evameva na aṭṭhīni jānanti mayaṃ nhārūhi ābaddhānīti. Napi nhārū jānanti amhehi aṭṭhīni ābaddhānīti. Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. Iti nhāru nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.

317. 诸筋在身体阿邦答勒(sarīrabbhantare)绑缚诸骨而住。于此，譬如藤蔓绑缚墙木，墙木不知“我等为藤蔓所绑缚”，藤蔓亦不知“我等绑缚墙木”；正是如此，诸骨不知“我等为诸筋所绑缚”，诸筋亦不知“我等绑缚诸骨”。此等诸法，相互间无思虑、无省察。如是，名为“筋”者，于此身中，是单独的部分，无心、无记、空、无有情、僵硬，是地界。

318. Aṭṭhīsu paṇhikaṭṭhi gopphakaṭṭhiṃ ukkhipitvā ṭhitaṃ. Gopphakaṭṭhi jaṅghaṭṭhiṃ ukkhipitvā ṭhitaṃ. Jaṅghaṭṭhi ūruṭṭhiṃ ukkhipitvā ṭhitaṃ. Ūruṭṭhi kaṭiṭṭhiṃ ukkhipitvā ṭhitaṃ. Kaṭiṭṭhi piṭṭhikaṇṭakaṃ ukkhipitvā ṭhitaṃ, piṭṭhikaṇṭako gīvaṭṭhiṃ ukkhipitvā ṭhito. Gīvaṭṭhi sīsaṭṭhiṃ ukkhipitvā ṭhitaṃ. Sīsaṭṭhi gīvaṭṭhike patiṭṭhitaṃ. Gīvaṭṭhi piṭṭhikaṇṭake patiṭṭhitaṃ. Piṭṭhikaṇṭako kaṭiṭṭhimhi patiṭṭhito. Kaṭiṭṭhi ūruṭṭhike patiṭṭhitaṃ. Ūruṭṭhi jaṅghaṭṭhike patiṭṭhitaṃ. Jaṅghaṭṭhi gopphakaṭṭhike patiṭṭhitaṃ. Gopphakaṭṭhi paṇhikaṭṭhike patiṭṭhitaṃ.

318. 于诸骨中，脚跟骨支撑足踝骨而住。足踝骨支撑小腿骨而住。小腿骨支撑大腿骨而住。大腿骨支撑髋骨而住。髋骨支撑脊柱骨而住，脊柱骨支撑颈骨而住。颈骨支撑头骨而住。头骨立于颈骨上。颈骨立于脊柱骨上。脊柱骨立于髋骨上。髋骨立于大腿骨上。大腿骨立于小腿骨上。小腿骨立于足踝骨上。足踝骨立于脚跟骨上。

Tattha yathā iṭṭhakadārugomayādisañcayesu na heṭṭhimā heṭṭhimā jānanti mayaṃ uparime uparime ukkhipitvā ṭhitāti. Napi uparimā uparimā jānanti mayaṃ heṭṭhimesu heṭṭhimesu patiṭṭhitāti, evameva na paṇhikaṭṭhi jānāti ahaṃ gopphakaṭṭhiṃ ukkhipitvā ṭhitanti. Na gopphakaṭṭhi jānāti ahaṃ jaṅghaṭṭhiṃ ukkhipitvā ṭhitanti. Na jaṅghaṭṭhi jānāti ahaṃ ūruṭṭhiṃ ukkhipitvā ṭhitanti. Na ūruṭṭhi jānāti ahaṃ kaṭiṭṭhiṃ ukkhipitvā ṭhitanti. Na kaṭiṭṭhi jānāti ahaṃ piṭṭhikaṇṭakaṃ ukkhipitvā ṭhitanti. Na piṭṭhikaṇṭako jānāti ahaṃ gīvaṭṭhiṃ ukkhipitvā ṭhitanti. Na gīvaṭṭhi jānāti ahaṃ sīsaṭṭhiṃ ukkhipitvā ṭhitanti. Na sīsaṭṭhi jānāti ahaṃ gīvaṭṭhimhi patiṭṭhitanti. Na gīvaṭṭhi jānāti ahaṃ piṭṭhikaṇṭake [Pg.351] patiṭṭhitanti. Na piṭṭhikaṇṭako jānāti ahaṃ kaṭiṭṭhimhi patiṭṭhitoti. Na kaṭiṭṭhi jānāti ahaṃ ūruṭṭhimhi patiṭṭhitanti. Na ūruṭṭhi jānāti ahaṃ jaṅghaṭṭhimhi patiṭṭhitanti. Na jaṅghaṭṭhi jānāti ahaṃ gopphakaṭṭhimhi patiṭṭhitanti. Na gopphakaṭṭhi jānāti ahaṃ paṇhikaṭṭhimhi patiṭṭhitanti. Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. Iti aṭṭhi nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.

譬如在砖、木、牛粪等的堆积中，下层者不知“我等支撑上层者而站立”，上层者亦不知“我等安住于下层者之上”。同样，足跟骨不知“我支撑踝骨而站立”，踝骨不知“我支撑胫骨而站立”，胫骨不知“我支撑股骨而站立”，股骨不知“我支撑髋骨而站立”，髋骨不知“我支撑脊椎骨而站立”，脊椎骨不知“我支撑颈骨而站立”，颈骨不知“我支撑头骨而站立”。头骨不知“我安住于颈骨”，颈骨不知“我安住于脊椎骨”，脊椎骨不知“我安住于髋骨”，髋骨不知“我安住于股骨”，股骨不知“我安住于胫骨”，胫骨不知“我安住于踝骨”，踝骨不知“我安住于足跟骨”。此等诸法相互间无思虑、无省察。如是，所谓骨，于此身中是单独的部分，无心、无记、空、无有情、坚硬，是地界。

319. Aṭṭhimiñjaṃ tesaṃ tesaṃ aṭṭhīnaṃ abbhantare ṭhitaṃ. Tattha yathā veḷupabbādīnaṃ anto pakkhittachinnavettaggādīsu na veḷupabbādīni jānanti amhesu vettaggādīni pakkhittānīti. Napi vettaggādīni jānanti mayaṃ veḷupabbādīsu ṭhitānīti, evameva na aṭṭhīni jānanti amhākaṃ anto miñjaṃ ṭhitanti. Nāpi miñjaṃ jānāti ahaṃ aṭṭhīnaṃ anto ṭhitanti. Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. Iti aṭṭhimiñjaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.

319. 骨髓，于种种骨之阿邦答勒(abbhantare)而住。于此，譬如于竹节等之内，置入煮过之藤梢等时，竹节等不知：“于我等中，置入藤梢等。”藤梢等亦不知：“我等于竹节等中而住。”如是，诸骨不知：“于我等之内，有骨髓而住。”骨髓亦不知：“我于诸骨之内而住。”此等诸法，无有互相之思念、省察。是故，所谓骨髓，于此身中，是单独部分，无心、无记、空、无命、僵硬、是地界。

320. Vakkaṃ galavāṭakato nikkhantena ekamūlena thokaṃ gantvā dvidhā bhinnena thūlanhārunā vinibaddhaṃ hutvā hadayamaṃsaṃ parikkhipitvā ṭhitaṃ. Tattha yathā vaṇṭupanibaddhe ambaphaladvaye na vaṇṭaṃ jānāti mayā ambaphaladvayaṃ upanibaddhanti. Napi ambaphaladvayaṃ jānāti ahaṃ vaṇṭena upanibaddhanti, evameva na thūlanhāru jānāti mayā vakkaṃ upanibaddhanti. Napi vakkaṃ jānāti ahaṃ thūlanhārunā upanibaddhanti. Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. Iti vakkaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.

320. 肾脏，由一根出自咽喉之总筋，延伸少许后，分为二股，被此粗筋所系，围绕心肉而住。于此，譬如以一蒂相系之二芒果，其蒂不知：“我系此二芒果。”二芒果亦不知：“我为蒂所系。”如是，粗筋不知：“我系肾脏。”肾脏亦不知：“我为粗筋所系。”此等诸法，无有互相之思念、省察。是故，所谓肾脏，于此身中，是单独部分，无心、无记、空、无命、僵硬、是地界。

321. Hadayaṃ sarīrabbhantare uraṭṭhipañjaramajjhaṃ nissāya ṭhitaṃ. Tattha yathā jiṇṇasandamānikapañjaraṃ nissāya ṭhapitāya maṃsapesiyā na sandamānikapañjarabbhantaraṃ jānāti maṃ nissāya maṃsapesi ṭhitāti. Napi maṃsapesi jānāti ahaṃ jiṇṇasandamānikapañjaraṃ nissāya ṭhitāti, evameva na uraṭṭhipañjarabbhantaraṃ jānāti maṃ nissāya hadayaṃ ṭhitanti. Napi hadayaṃ jānāti ahaṃ uraṭṭhipañjaraṃ nissāya ṭhitanti. Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete [Pg.352] dhammā. Iti hadayaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.

321. 心脏于身体内部，依于胸腔骨架中央而住。譬如，将一块肉置于破旧铁笼中，铁笼内部并不知道：“肉块依于我而住”，肉块也不知道：“我依于破旧铁笼而住”。正是这样，胸腔骨架内部不知道：“心脏依于我而住”，心脏也不知道：“我依于胸腔骨架而住”。此等诸法，相互间无思虑、无省察。是故，所谓心脏，在此身中，是一个单独的部分，无心、无记、空、无命者、坚硬，是地界。

322. Yakanaṃ antosarīre dvinnaṃ thanānamabbhantare dakkhiṇapassaṃ nissāya ṭhitaṃ. Tattha yathā ukkhalikapālapassamhi lagge yamakamaṃsapiṇḍe na ukkhalikapālapassaṃ jānāti mayi yamakamaṃsapiṇḍo laggoti. Napi yamakamaṃsapiṇḍo jānāti ahaṃ ukkhalikapālapasse laggoti, evameva na thanānamabbhantare dakkhiṇapassaṃ jānāti maṃ nissāya yakanaṃ ṭhitanti. Napi yakanaṃ jānāti ahaṃ thanānamabbhantare dakkhiṇapassaṃ nissāya ṭhitanti. Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. Iti yakanaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.

322. 肝脏于身体内部，在两乳之间，依于右侧而住。譬如，一对肉团附着于锅边，锅边并不知道：“一对肉团附着于我”，那一对肉团也不知道：“我附着于锅边”。正是这样，两乳之间的右侧不知道：“肝脏依于我而住”，肝脏也不知道：“我依于两乳之间的右侧而住”。此等诸法，相互间无思虑、无省察。是故，所谓肝脏，在此身中，是一个单独的部分，无心、无记、空、无命者、坚硬，是地界。

323. Kilomakesu paṭicchannakilomakaṃ hadayañca vakkañca parivāretvā ṭhitaṃ. Appaṭicchannakilomakaṃ sakalasarīre cammassa heṭṭhato maṃsaṃ pariyonandhitvā ṭhitaṃ. Tattha yathā pilotikapaliveṭhite maṃse na maṃsaṃ jānāti ahaṃ pilotikāya paliveṭhitanti. Napi pilotikā jānāti mayā maṃsaṃ paliveṭhitanti, evameva na vakkahadayāni sakalasarīre ca maṃsaṃ jānāti ahaṃ kilomakena paṭicchannanti. Napi kilomakaṃ jānāti mayā vakkahadayāni sakalasarīre ca maṃsaṃ paṭicchannanti. Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. Iti kilomakaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.

323. 诸膜之中，覆盖膜包裹着心脏和肾脏。无覆盖膜则遍布全身，在皮肤之下缠绕覆盖着肌肉。正如被布片包裹的肉不知道“我被布片包裹”，布片也不知道“我包裹着肉”；同样，肾脏、心脏和全身的肌肉不知道“我为膜所覆盖”，膜也不知道“我覆盖着肾脏、心脏和全身的肌肉”。这些法彼此之间没有作意和省察。是故，所谓膜，是这身体中个别的部分，无心、无记、空、无命、坚硬，即是地界。

324. Pihakaṃ hadayassa vāmapasse udarapaṭalassa matthakapassaṃ nissāya ṭhitaṃ. Tattha yathā koṭṭhamatthakapassaṃ nissāya ṭhitāya gomayapiṇḍiyā na koṭṭhamatthakapassaṃ jānāti gomayapiṇḍi maṃ nissāya ṭhitāti. Napi gomayapiṇḍi jānāti ahaṃ koṭṭhamatthakapassaṃ nissāya ṭhitāti, evameva na udarapaṭalassa matthakapassaṃ jānāti pihakaṃ maṃ nissāya ṭhitanti. Napi pihakaṃ jānāti ahaṃ udarapaṭalassa matthakapassaṃ nissāya ṭhitanti. Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. Iti pihakaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.

324. 脾脏位于心脏的左侧，依于胃膜的上方而住。如同牛粪团依于谷仓的顶部，谷仓的顶部并不知道“牛粪团依于我”，牛粪团也不知道“我依于谷仓的顶部”；同样地，胃膜的上方并不知道“脾脏依于我”，脾脏也不知道“我依于胃膜的上方”。这些法彼此之间没有作意和省察。是故，所谓脾脏，是这身体中个别的部分，无心、无记、空、无命、坚硬，即是地界。

325. Papphāsaṃ [Pg.353] sarīrabbhantare dvinnaṃ thanānamantare hadayañca yakanañca upari chādetvā olambantaṃ ṭhitaṃ. Tattha yathā jiṇṇakoṭṭhabbhantare lambamāne sakuṇakulāvake na jiṇṇakoṭṭhabbhantaraṃ jānāti mayi sakuṇakulāvako lambamāno ṭhitoti. Napi sakuṇakulāvako jānāti ahaṃ jiṇṇakoṭṭhabbhantare lambamāno ṭhitoti, evameva na taṃ sarīrabbhantaraṃ jānāti mayi papphāsaṃ lambamānaṃ ṭhitanti. Napi papphāsaṃ jānāti ahaṃ evarūpe sarīrabbhantare lambamānaṃ ṭhitanti. Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. Iti papphāsaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.

325. 肺于身之内，在二乳之间，于心与肝之上，覆盖而悬垂。譬如于朽坏仓廪之内，有悬挂之鸟巢，朽坏仓廪不知：“鸟巢悬于我内。”鸟巢亦不知：“我悬于朽坏仓廪之内。”如是，身之内不知：“肺悬于我内。”肺亦不知：“我悬于如是身之内。”此等诸法，相互间无作意、无省察。是故，所谓肺者，即此身中一分离部分，无心、无记、空、无我、僵硬之地界。

326. Antaṃ galavāṭakakarīsamaggapariyante sarīrabbhantare ṭhitaṃ. Tattha yathā lohitadoṇikāya obhujitvā ṭhapite chinnasīsadhammanikaḷevare na lohitadoṇi jānāti mayi dhammanikaḷevaraṃ ṭhitanti. Napi dhammanikaḷevaraṃ jānāti ahaṃ lohitadoṇiyā ṭhitanti, evameva na sarīrabbhantaraṃ jānāti mayi antaṃ ṭhitanti. Napi antaṃ jānāti ahaṃ sarīrabbhantare ṭhitanti. Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. Iti antaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.

326. 肠于身之内，上至喉咙、下至粪道末端而住。譬如于血盆中，盘放被斩首之蛇尸，血盆不知：“蛇尸于我内。”蛇尸亦不知：“我于血盆中。”如是，身之内不知：“肠于我内。”肠亦不知：“我于身之内。”此等诸法，相互间无作意、无省察。是故，所谓肠者，即此身中一分离部分，无心、无记、空、无我、僵硬之地界。

327. Antaguṇaṃ antantare ekavīsatiantabhoge bandhitvā ṭhitaṃ. Tattha yathā pādapuñchanarajjumaṇḍalakaṃ sibbetvā ṭhitesu rajjukesu na pādapuñchanarajjumaṇḍalakaṃ jānāti rajjukā maṃ sibbitvā ṭhitāti. Napi rajjukā jānanti mayaṃ pādapuñchanarajjumaṇḍalakaṃ sibbitvā ṭhitāti, evameva na antaṃ jānāti antaguṇaṃ maṃ ābandhitvā ṭhitanti. Napi antaguṇaṃ jānāti ahaṃ antaṃ ābandhitvā ṭhitanti. Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. Iti antaguṇaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.

327. 小肠(antaguṇa)于大肠(anta)之间，缠绕系缚住二十一处肠曲而存在。譬如，当用细绳缝制擦脚绳圈时，擦脚绳圈并不知道“细绳缝住了我”，细绳也不知道“我们缝住了擦脚绳圈”。同样地，大肠不知道“小肠缠绕系缚住了我”，小肠也不知道“我缠绕系缚住了大肠”。这些法彼此之间没有觉知和省察。此名为小肠，是这身体中个别的部分，无心、无记、空、无有命者、僵硬的地界。

328. Udariyaṃ udare ṭhitaṃ asitapītakhāyitasāyitaṃ. Tattha yathā suvānadoṇiyaṃ ṭhite suvānavamathumhi na suvānadoṇi jānāti mayi suvānavamathu ṭhitoti. Napi suvānavamathu jānāti ahaṃ suvānadoṇiyaṃ ṭhitoti, evameva na udaraṃ jānāti mayi udariyaṃ ṭhitanti[Pg.354]. Napi udariyaṃ jānāti ahaṃ udare ṭhitanti. Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. Iti udariyaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.

328. 新食(udariya)即所食、所饮、所嚼、所尝之物，住于胃(udara)中。譬如，当狗食槽里有狗的呕吐物时，狗食槽并不知道“狗的呕吐物在我里面”，狗的呕吐物也不知道“我在狗食槽里面”。同样地，胃不知道“新食在我里面”，新食也不知道“我在胃里面”。这些法彼此之间没有觉知和省察。此名为新食，是这身体中个别的部分，无心、无记、空、无有命者、僵硬的地界。

329. Karīsaṃ pakkāsayasaṅkhāte aṭṭhaṅgulaveḷupabbasadise antapariyosāne ṭhitaṃ. Tattha yathā veḷupabbe omadditvā pakkhittāya saṇhapaṇḍumattikāya na veḷupabbaṃ jānāti mayi paṇḍumattikā ṭhitāti. Napi paṇḍumattikā jānāti ahaṃ veḷupabbe ṭhitāti, evameva na pakkāsayo jānāti mayi karīsaṃ ṭhitanti. Napi karīsaṃ jānāti ahaṃ pakkāsaye ṭhitanti. Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. Iti karīsaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.

329. 粪便(karīsa)住于大肠末端，其处名为熟食所(pakkāsaya)，状如八指长的竹节。譬如，当细滑的黄泥被揉捏后填入竹节时，竹节并不知道“黄泥在我里面”，黄泥也不知道“我在竹节里面”。同样地，熟食所不知道“粪便在我里面”，粪便也不知道“我在熟食所里面”。这些法彼此之间没有觉知和省察。此名为粪便，是这身体中个别的部分，无心、无记、空、无有命者、僵硬的地界。

330. Matthaluṅgaṃ sīsakaṭāhabbhantare ṭhitaṃ. Tattha yathā purāṇalābukaṭāhe pakkhittāya piṭṭhapiṇḍiyā na lābukaṭāhaṃ jānāti mayi piṭṭhapiṇḍi ṭhitāti. Napi piṭṭhapiṇḍi jānāti ahaṃ lābukaṭāhe ṭhitāti, evameva na sīsakaṭāhabbhantaraṃ jānāti mayi matthaluṅgaṃ ṭhitanti. Napi matthaluṅgaṃ jānāti ahaṃ sīsakaṭāhabbhantare ṭhitanti. Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. Iti matthaluṅgaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.

330. 脑髓位于头盖骨内。就像把面团放进旧葫芦里，葫芦不知道“面团在我里面”，面团也不知道“我在葫芦里面”；同样，头盖骨内不知道“脑髓在我里面”，脑髓也不知道“我在头盖骨内”。这些法彼此之间无有作意与省察。是故，所谓的脑髓，是此身中一个独立的部分，无心、无记、空、无命者、坚硬，是地界。

331. Pittesu abaddhapittaṃ jīvitindriyapaṭibaddhaṃ sakalasarīraṃ byāpetvā ṭhitaṃ. Baddhapittaṃ pittakosake ṭhitaṃ. Tattha yathā pūvaṃ byāpetvā ṭhite tele na pūvaṃ jānāti telaṃ maṃ byāpetvā ṭhitanti. Napi telaṃ jānāti ahaṃ pūvaṃ byāpetvā ṭhitanti, evameva na sarīraṃ jānāti abaddhapittaṃ maṃ byāpetvā ṭhitanti. Napi abaddhapittaṃ jānāti ahaṃ sarīraṃ byāpetvā ṭhitanti. Yathā vassodakena puṇṇe kosātakikosake na kosātakikosako jānāti mayi vassodakaṃ ṭhitanti. Napi vassodakaṃ jānāti ahaṃ kosātakikosake ṭhitanti, evameva na pittakosako jānāti mayi baddhapittaṃ ṭhitanti. Napi baddhapittaṃ jānāti ahaṃ pittakosake ṭhitanti. Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā[Pg.355]. Iti pittaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti.

331. 诸胆汁中，有非固着胆汁，其与命根相连，遍布全身而住；有固着胆汁，其住于胆囊中。于此，就像油遍满了糕饼，糕饼不知道“油遍满了我”，油也不知道“我遍满了糕饼”；同样地，身体不知道“非固着胆汁遍满了我”，非固着胆汁也不知道“我遍满了身体”。又如丝瓜囊充满了雨水，丝瓜囊不知道“雨水在我里面”，雨水也不知道“我在丝瓜囊里面”；同样地，胆囊不知道“固着胆汁在我里面”，固着胆汁也不知道“我在胆囊里面”。这些法彼此之间无有作意与省察。是故，所谓的胆汁，是此身中一个独立的部分，无心、无记、空、无命者、如汤汁状、有黏着相，是水界。

332. Semhaṃ ekapatthapūrappamāṇaṃ udarapaṭale ṭhitaṃ. Tattha yathā upari sañjātapheṇapaṭalāya candanikāya na candanikā jānāti mayi pheṇapaṭalaṃ ṭhitanti. Napi pheṇapaṭalaṃ jānāti ahaṃ candanikāya ṭhitanti, evameva na udarapaṭalaṃ jānāti mayi semhaṃ ṭhitanti. Napi semhaṃ jānāti ahaṃ udarapaṭale ṭhitanti. Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. Iti semhaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti.

332. 痰(semha)的量约有一钵之量，位于胃膜。譬如，在覆有泡沫层的污水池中，污水池不知道：“泡沫层在我之上。”泡沫层也不知道：“我位于污水池之上。”同样地，胃膜不知道：“痰在我之中。”痰也不知道：“我位于胃膜之中。”这些法彼此没有觉知和省察。所以，所谓的痰，是此身中一个单独的部分，无心、无记、空、无命者，如同汤汁，有连结的状态，是水界。

333. Pubbo anibaddhokāso yattha yattheva khāṇukaṇṭakappaharaṇaaggijālādīhi abhihate sarīrappadese lohitaṃ saṇṭhahitvā paccati, gaṇḍapīḷakādayo vā uppajjanti, tattha tattha tiṭṭhati. Tattha yathā pharasuppahārādivasena paggharitaniyyāse rukkhe na rukkhassa pahārādippadesā jānanti amhesu niyyāso ṭhitoti, napi niyyāso jānāti ahaṃ rukkhassa pahārādippadesesu ṭhitoti, evameva na sarīrassa khāṇukaṇṭakādīhi abhihatappadesā jānanti amhesu pubbo ṭhitoti. Napi pubbo jānāti ahaṃ tesu padesesu ṭhitoti. Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. Iti pubbo nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti.

333. 脓(pubba)没有固定的处所，凡是身体被木桩、荆棘、兵器、火焰等击伤，血液汇集而熟化，或生起痈、疖等之处，脓就停留在那里。譬如，因斧头砍击等而流出树液的树，其被砍击之处不知道：“树液停留在我这里。”树液也不知道：“我停留在树被砍击之处。”同样地，身体被木桩、荆棘等击伤之处不知道：“脓停留在我这里。”脓也不知道：“我停留在那些地方。”这些法彼此没有觉知和省察。所以，所谓的脓，是此身中一个单独的部分，无心、无记、空、无命者，如同汤汁，有连结的状态，是水界。

334. Lohitesu saṃsaraṇalohitaṃ pittaṃ viya sakalasarīraṃ byāpetvā ṭhitaṃ. Sannicitalohitaṃ yakanaṭṭhānassa heṭṭhābhāgaṃ pūretvā ekapatthapūramattaṃ vakkahadayayakanapapphāsāni tementaṃ ṭhitaṃ. Tattha saṃsaraṇalohite abaddhapittasadisova vinicchayo. Itaraṃ pana yathā jajjarakapāle ovaṭṭhe udake heṭṭhā leḍḍukhaṇḍādīni temayamāne na leḍḍukhaṇḍādīni jānanti mayaṃ udakena temiyamānāti. Napi udakaṃ jānāti ahaṃ [Pg.356] leḍḍukhaṇḍādīni tememīti, evameva na yakanassa heṭṭhābhāgaṭṭhānaṃ vakkādīni vā jānanti mayi lohitaṃ ṭhitaṃ amhe vā temayamānaṃ ṭhitanti. Napi lohitaṃ jānāti ahaṃ yakanassa heṭṭhābhāgaṃ pūretvā vakkādīni temayamānaṃ ṭhitanti. Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. Iti lohitaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti.

334. 血液分为流动血液与积聚血液。流动血液如同游离胆汁一般遍布全身。积聚血液则充满肝脏下方，约有一掬之量，浸润着肾、心、肝、肺而住。其中，对流动血液的决择，与对游离胆汁的决择相似。至于积聚血液，则如下喻：譬如将一个破旧的瓦罐置于雨中，罐中之水浸润着下方的土块等物，但土块等并不知道：“我们正被水浸润。”水也不知道：“我正在浸润土块等物。”同样地，肝脏的下方之处或肾脏等也不知道：“血液在我这里”或“血液浸润着我们而住。”血液也不知道：“我充满肝脏下方，浸润着肾脏等而住。”这些法彼此之间，没有作意与省察。所以，所谓的血液，在此身中，只是一个单独的部分，无心、无记、空、无有情，是水界。

335. Sedo aggisantāpādikālesu kesalomakūpavivarāni pūretvā tiṭṭhati ceva paggharati ca. Tattha yathā udakā abbūḷhamattesu bhisamuḷālakumudanāḷakalāpesu na bhisādikalāpavivarāni jānanti amhehi udakaṃ paggharatīti. Napi bhisādikalāpavivarehi paggharantaṃ udakaṃ jānāti ahaṃ bhisādikalāpavivarehi paggharāmīti, evameva na kesalomakūpavivarāni jānanti amhehi sedo paggharatīti. Napi sedo jānāti ahaṃ kesalomakūpavivarehi paggharāmīti. Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. Iti sedo nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti.

335. 汗，于火热等时，充满毛孔，既停留也流出。譬如，将莲藕、莲茎、睡莲茎等束刚从水中取出时，其孔穴并不知道：“水正从我们这里流出。”从其孔穴流出的水也不知道：“我正从莲藕等束的孔穴流出。”同样地，毛孔也不知道：“汗正从我们这里流出。”汗也不知道：“我正从毛孔流出。”这些法彼此之间，没有作意与省察。所以，所谓的汗，在此身中，只是一个单独的部分，无心、无记、空、无有情，是水界。

336. Medo thūlassa sakalasarīraṃ pharitvā kisassa jaṅghamaṃsādīni nissāya ṭhito patthinnasineho. Tattha yathā haliddipilotikapaṭicchanne maṃsapuñje na maṃsapuñjo jānāti maṃ nissāya haliddipilotikā ṭhitāti. Napi haliddipilotikā jānāti ahaṃ maṃsapuñjaṃ nissāya ṭhitāti, evameva na sakalasarīre jaṅghādīsu vā maṃsaṃ jānāti maṃ nissāya medo ṭhitoti. Napi medo jānāti ahaṃ sakalasarīre jaṅghādīsu vā maṃsaṃ nissāya ṭhitoti. Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. Iti medo nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto patthinnayūso ābandhanākāro āpodhātūti.

336. 脂膏(medo)于肥胖者遍满全身，于瘦弱者则依附腿肉等处而住，是厚粘的油脂。于此，犹如被染了姜黄的旧布所覆盖的肉堆，肉堆不知：“旧布依附我而住。”旧布亦不知：“我依附肉堆而住。”正是如此，全身或腿部等处的肌肉不知：“脂膏依附我而住。”脂膏亦不知：“我依附全身或腿部等处的肌肉而住。”此等诸法，于彼此无作意、无省察。如是，名为脂膏者，于此身中，是一分离的部分，无心、无记、空、无有情，是稠厚的汁液，有粘结之相，是水界。

337. Assu [Pg.357] yadā sañjāyati tadā akkhikūpake pūretvā tiṭṭhati vā paggharati vā. Tattha yathā udakapuṇṇesu taruṇatālaṭṭhikūpakesu na taruṇatālaṭṭhikūpakā jānanti amhesu udakaṃ ṭhitanti. Napi taruṇatālaṭṭhikūpakesu udakaṃ jānāti ahaṃ taruṇatālaṭṭhikūpakesu ṭhitanti, evameva na akkhikūpakā jānanti amhesu assu ṭhitanti. Napi assu jānāti ahaṃ akkhikūpakesu ṭhitanti. Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. Iti assu nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti.

337. 泪水(assu)生起时，或充满眼眶而住，或流溢而出。于此，犹如在充满水的嫩棕榈核穴中，嫩棕榈核穴不知：“水在我们之中。”水亦不知：“我存在于嫩棕榈核穴之中。”正是如此，眼眶不知：“泪水在我们之中。”泪水亦不知：“我存在于眼眶之中。”此等诸法，于彼此无作意、无省察。如是，名为泪水者，于此身中，是一分离的部分，无心、无记、空、无有情，是汁液状，有粘结之相，是水界。

338. Vasā aggisantāpādikāle hatthatalahatthapiṭṭhipādatalapādapiṭṭhi nāsāpuṭanalāṭaaṃsakūṭesu ṭhitavilīnasneho. Tattha yathā pakkhittatele ācāme na ācāmo jānāti maṃ telaṃ ajjhottharitvā ṭhitanti. Napi telaṃ jānāti ahaṃ ācāmaṃ ajjhottharitvā ṭhitanti, evameva na hatthatalādippadeso jānāti maṃ vasā ajjhottharitvā ṭhitāti. Napi vasā jānāti ahaṃ hatthatalādippadesaṃ ajjhottharitvā ṭhitāti. Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. Iti vasā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti.

338. 脂膏（vasā），在被火加热等时，是停留于手掌、手背、脚底、脚背、鼻尖、额头及肩峰上已融化的脂肪。于此，譬如将油倒入米汤中，米汤并不知道：“油覆盖我而住。”油也不知道：“我覆盖米汤而住。”正是如此，手掌等部位不知道：“脂膏覆盖我而住。”脂膏也不知道：“我覆盖手掌等部位而住。”此等诸法，相互间无关注、无省察。如是，名为“脂膏”者，于此身中，是独立的部分，无心、无记、空、无我、如汤汁状、具粘附性、是水界。

339. Kheḷo tathārūpe kheḷuppattipaccaye sati ubhohi kapolapassehi orohitvā jivhātale tiṭṭhati. Tattha yathā abbocchinnaudakanissande nadītīrakūpake na kūpatalaṃ jānāti mayi udakaṃ santiṭṭhatīti. Napi udakaṃ jānāti ahaṃ kūpatale santiṭṭhāmīti, evameva na jivhātalaṃ jānāti mayi ubhohi kapolapassehi orohitvā kheḷo ṭhitoti. Napi kheḷo jānāti ahaṃ ubhohi kapolapassehi orohitvā jivhātale ṭhitoti. Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. Iti kheḷo nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti.

339. 唾液（kheḷa），当有产生唾液的相应因缘时，它从两颊流下，停留在舌面上。于此，譬如在水源不断的河岸小井中，井底并不知道：“水在我之中安住。”水也不知道：“我在井底安住。”正是如此，舌面不知道：“唾液从两颊流下，在我之上停留。”唾液也不知道：“我从两颊流下，在舌面上停留。”此等诸法，相互间无关注、无省察。如是，名为“唾液”者，于此身中，是独立的部分，无心、无记、空、无我、如汤汁状、具粘附性、是水界。

340. Siṅghāṇikā [Pg.358] yadā sañjāyati, tadā nāsāpuṭe pūretvā tiṭṭhati vā paggharati vā. Tattha yathā pūtidadhibharitāya sippikāya na sippikā jānāti mayi pūtidadhi ṭhitanti. Napi pūtidadhi jānāti ahaṃ sippikāya ṭhitanti, evameva na nāsāpuṭā jānanti amhesu siṅghāṇikā ṭhitāti. Napi siṅghāṇikā jānāti ahaṃ nāsāpuṭesu ṭhitāti. Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. Iti siṅghāṇikā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti.

340. 鼻涕产生时，或者充满鼻孔而停留，或者向外流出。例如装满腐烂凝乳的贝壳，贝壳不知道“腐烂凝乳在我里面”，腐烂凝乳也不知道“我在贝壳里面”。同样，鼻孔不知道“鼻涕在我们里面”，鼻涕也不知道“我在鼻孔里面”。这些法彼此没有觉知或省察。如此，名为鼻涕者，是此身中一个个别的部分，无心识的、无记的、空虚的、无有情命的、像汤汁一样、具有黏着性、属于水界。

341. Lasikā aṭṭhikasandhīnaṃ abbhañjanakiccaṃ sādhayamānā asītisatasandhīsu ṭhitā. Tattha yathā telabbhañjite akkhe na akkho jānāti maṃ telaṃ abbhañjitvā ṭhitanti. Napi telaṃ jānāti ahaṃ akkhaṃ abbhañjitvā ṭhitanti, evameva na asītisatasandhayo jānanti lasikā amhe abbhañjitvā ṭhitāti. Napi lasikā jānāti ahaṃ asītisatasandhayo abbhañjitvā ṭhitāti. Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. Iti lasikā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti.

341. 滑液起着润滑的作用，存在于一百八十处骨节中。在那里，正如涂了油的车轴不知道“油涂在我身上”，油也不知道“我涂在车轴上”；同样，一百八十处骨节也不知道“滑液涂在我们身上”，滑液也不知道“我涂在一百八十处骨节上”。这些法彼此没有觉知或省察。如此，名为滑液者，是此身中一个个别的部分，无心识的、无记的、空虚的、无有情命的、像汤汁一样、具有黏着性、属于水界。

342. Muttaṃ vatthissa abbhantare ṭhitaṃ. Tattha yathā candanikāya pakkhitte amukhe ravaṇaghaṭe na ravaṇaghaṭo jānāti mayi candanikāraso ṭhitoti. Napi candanikāraso jānāti ahaṃ ravaṇaghaṭe ṭhitoti, evameva na vatthi jānāti mayi muttaṃ ṭhitanti. Napi muttaṃ jānāti ahaṃ vatthimhi ṭhitanti. Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. Iti muttaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti.

342. 尿液存在于膀胱之内。譬如，将一个没有开口的罐子放入污水池中，那罐子不知道“污水在我之中”，污水也不知道“我在罐子之中”。同样地，膀胱不知道“尿液存在于我之中”，尿液也不知道“我存在于膀胱之中”。这些法彼此没有觉知或省察。如此，名为尿液者，是此身中一个个别的部分，无心识的、无记的、空虚的、无有情命的、像汤汁一样、具有黏着性、属于水界。

343. Evaṃ kesādīsu manasikāraṃ pavattetvā yena santappati, ayaṃ imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto paripācanākāro tejodhātūti, yena jīrīyati, yena [Pg.359] pariḍayhati, yena asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchati, ayaṃ imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto paripācanākāro tejodhātūti evaṃ tejokoṭṭhāsesu manasikāro pavattetabbo.

343. 如是于发等生起作意后，应思惟：“赖以温热者，是此身中之一分，无心、无记、空、非有情、具成熟作用之火界；赖以衰老、赖以燃烧、赖以令所食、所饮、所嚼、所尝得以完全消化者，是此身中之一分，无心、无记、空、非有情、具成熟作用之火界。”应如是于火界之诸分作意。

344. Tato uddhaṅgame vāte uddhaṅgamavasena pariggahetvā adhogame adhogamavasena, kucchisaye kucchisayavasena, koṭṭhāsaye koṭṭhāsayavasena, aṅgamaṅgānusārimhi aṅgamaṅgānusārivasena, assāsapassāse assāsapassāsavasena pariggahetvā uddhaṅgamā vātā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto vitthambhanākāro vāyodhātūti, adhogamā vātā nāma, kucchisayā vātā nāma, koṭṭhāsayā vātā nāma, aṅgamaṅgānusārino vātā nāma, assāsapassāsā vātā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto vitthambhanākāro vāyodhātūti evaṃ vāyokoṭṭhāsesu manasikāro pavattetabbo. Tassevaṃ pavattamanasikārassa dhātuyo pākaṭā honti. Tā punappunaṃ āvajjato manasikaroto vuttanayeneva upacārasamādhi uppajjati.

344. 其后，应把握上行风为上行风，下行风为下行风，腹内风为腹内风，肠内风为肠内风，循行肢体风为循行肢体风，入出息为入出息。应思惟：“所谓上行风，是此身中之一分，无心、无记、空、非有情、具支撑作用之风界。所谓下行风、腹内风、肠内风、循行肢体风、入出息，亦是此身中之一分，无心、无记、空、非有情、具支撑作用之风界。”应如是于风界之诸分作意。于如是生起作意者，诸界便会显现。对其反复思惟作意，即能如前述之法生起近行定。

345. Yassa pana evaṃ bhāvayato kammaṭṭhānaṃ na ijjhati, tena salakkhaṇasaṅkhepato bhāvetabbaṃ. Kathaṃ? Vīsatiyā koṭṭhāsesu thaddhalakkhaṇaṃ pathavīdhātūti vavatthapetabbaṃ. Tattheva ābandhanalakkhaṇaṃ āpodhātūti. Paripācanalakkhaṇaṃ tejodhātūti. Vitthambhanalakkhaṇaṃ vāyodhātūti.

345. 复次，若有行者如是修习而业处未成就，彼应依自相简略法而修习。如何修习？于二十身分中，应确定坚硬相为地界；即于彼处，确定结合相为水界、成熟相为火界、支撑相为风界。

Dvādasasu koṭṭhāsesu ābandhanalakkhaṇaṃ āpodhātūti vavatthapetabbaṃ. Tattheva paripācanalakkhaṇaṃ tejodhātūti. Vitthambhanalakkhaṇaṃ vāyodhātūti. Thaddhalakkhaṇaṃ pathavīdhātūti.

于十二分中，应确定结合相为水界。就在其中，遍熟相为火界，支撑相为风界，坚硬相为地界。

Catūsu koṭṭhāsesu paripācanalakkhaṇaṃ tejodhātūti vavatthapetabbaṃ. Tena avinibhuttaṃ vitthambhanalakkhaṇaṃ vāyodhātūti. Thaddhalakkhaṇaṃ pathavīdhātūti. Ābandhanalakkhaṇaṃ āpodhātūti.

于四分中，应确定遍熟相为火界。与此（火界）不相离的支撑相为风界，坚硬相为地界，结合相为水界。

Chasu [Pg.360] koṭṭhāsesu vitthambhanalakkhaṇaṃ vāyodhātūti vavatthapetabbaṃ. Tattheva thaddhalakkhaṇaṃ pathavīdhātūti. Ābandhanalakkhaṇaṃ āpodhātūti. Paripācanalakkhaṇaṃ tejodhātūti. Tassevaṃ vavatthāpayato dhātuyo pākaṭā honti. Tā punappunaṃ āvajjato manasikaroto vuttanayeneva upacārasamādhi uppajjati.

于六分中，应确定支撑相为风界。就在其中，坚硬相为地界，结合相为水界，遍熟相为火界。如是确定者，诸界即得显现。对其再再转向、作意，即能如前述之法生起近行定。

346. Yassa pana evampi bhāvayato kammaṭṭhānaṃ na ijjhati, tena salakkhaṇavibhattito bhāvetabbaṃ. Kathaṃ? Pubbe vuttanayeneva kesādayo pariggahetvā kesamhi thaddhalakkhaṇaṃ pathavīdhātūti vavatthapetabbaṃ. Tattheva ābandhanalakkhaṇaṃ āpodhātūti. Paripācanalakkhaṇaṃ tejodhātūti. Vitthambhanalakkhaṇaṃ vāyodhātūti. Evaṃ sabbakoṭṭhāsesu ekekasmiṃ koṭṭhāse catasso catasso dhātuyo vavatthapetabbā. Tassevaṃ vavatthāpayato dhātuyo pākaṭā honti. Tā punappunaṃ āvajjato manasikaroto vuttanayeneva upacārasamādhi uppajjati.

346. 然而，若有人虽如是修习，业处仍不成就，则应依自相分别而修。如何修？即如前述之法，取头发等（身分）后，于头发中，应确定坚硬相为地界。就在其中，结合相为水界，遍熟相为火界，支撑相为风界。如是于所有（身）分中，于每一分中，皆应确定四界。如是确定者，诸界即得显现。对其再再转向、作意，即能如前述之法生起近行定。

Apica kho pana vacanatthato, kalāpato, cuṇṇato, lakkhaṇādito, samuṭṭhānato, nānattekattato, vinibbhogāvinibbhogato, sabhāgavisabhāgato, ajjhattikabāhiravisesato, saṅgahato, paccayato, asamannāhārato, paccayavibhāgatoti imehipi ākārehi dhātuyo manasikātabbā.

再者，亦应通过这些方式作意诸界：语义、色聚、粉末、相等、等起、种种与单一、可分与不可分、同分与不同分、内外之别、摄、缘、不思择、缘分别。

347. Tattha vacanatthato manasikarontena patthaṭattā pathavī. Appoti āpiyati appāyatīti vā āpo. Tejatīti tejo. Vāyatīti vāyo. Avisesena pana salakkhaṇadhāraṇato dukkhādānato dukkhādhānato ca dhātūti. Evaṃ visesasāmaññavasena vacanatthato manasikātabbā.

347. 于此，以词义作意者：因伸展故为地。因流动，或被饮干，或增长故为水。因使之炽热故为火。因移动故为风。又，从共通义而言，因持有自相、带来苦、以及作为苦的存放处，故为界。应如是依特殊及共通义，从词义上作意。

348. Kalāpatoti yā ayaṃ kesā lomātiādinā nayena vīsatiyā ākārehi pathavīdhātu, pittaṃ semhanti ca ādinā nayena dvādasahākārehi āpodhātu niddiṭṭhā, tattha yasmā –

348. 从色聚而言：以“发、毛”等方式所开示的二十种行相的地界，以及以“胆汁、痰”等方式所开示的十二种行相的水界，已予说明。于此中，由于——

Vaṇṇo [Pg.361] gandho raso ojā, catasso cāpi dhātuyo;

Aṭṭhadhammasamodhānā, hoti kesāti sammuti;

Tesaṃyeva vinibbhogā, natthi kesāti sammuti.

色、香、味、食素，以及四界；由八法聚合，而有“发”之世俗名言；由彼等之分离，则无“发”之世俗名言。

Tasmā kesāpi aṭṭhadhammakalāpamattameva. Tathā lomādayoti. Yo panettha kammasamuṭṭhāno koṭṭhāso, so jīvitindriyena ca bhāvena ca saddhiṃ dasadhammakalāpopi hoti. Ussadavasena pana pathavīdhātu āpodhātūti saṅkhaṃ gato. Evaṃ kalāpato manasikātabbā.

是故，发亦仅是八法色聚。毛等亦然。其中由业所生的部分，与命根及性根一起，亦成十法色聚。然因其增盛，而被计为地界、水界。应如是依色聚作意。

349. Cuṇṇatoti imasmiṃ hi sarīre majjhimena pamāṇena pariggayhamānā paramāṇubhedasañcuṇṇā sukhumarajabhūtā pathavīdhātu doṇamattā siyā. Sā tato upaḍḍhappamāṇāya āpodhātuyā saṅgahitā, tejodhātuyā anupālitā vāyodhātuyā vitthambhitā na vikiriyati na viddhaṃsiyati, avikiriyamānā aviddhaṃsiyamānā anekavidhaṃ itthipurisaliṅgādibhāvavikappaṃ upagacchati, aṇuthūladīgharassathirakathinādibhāvañca pakāseti.

349. 从粉末（的角度）而言：于此身中，若以中等身材来考量，被分解为极微粉末、化为细尘的地界，约有一“多那”（doṇa）的量。它被其一半量的水界所凝聚，被火界所护持，被风界所支撑，故不散乱、不毁坏。因其不散乱、不毁坏，而呈现男女相等种种形态差别，并显示出细、粗、长、短、稳固、坚硬等状态。

Yūsagatā ābandhanākārabhūtā panettha āpodhātu pathavīpatiṭṭhitā tejānupālitā vāyovitthambhitā na paggharati na parissavati, apaggharamānā aparissavamānā pīṇitapīṇitabhāvaṃ dasseti.

此中，已成流质、具黏合性的水界，依止于地界，被火界所护持，被风界所支撑，故不滴漏、不渗流。因其不滴漏、不渗流，而显示出饱满充盈的状态。

Asitapītādipācakā cettha usumākārabhūtā uṇhattalakkhaṇā tejodhātu pathavīpatiṭṭhitā āposaṅgahitā vāyovitthambhitā imaṃ kāyaṃ paripāceti, vaṇṇasampattiñcassa āvahati. Tāya ca pana paripācito ayaṃ kāyo na pūtibhāvaṃ dasseti.

再者，于此身中，那消化所食所饮等、成为暖热状态、以热为特相的火界，依止于地界，为水界所摄持，为风界所支持，使此身成熟，并带来色泽的圆满。又，此身因被其成熟，故不显现腐烂之相。

Aṅgamaṅgānusaṭā cettha samudīraṇavitthambhanalakkhaṇā vāyodhātu pathavīpatiṭṭhitā āposaṅgahitā tejānupālitā imaṃ kāyaṃ vitthambheti. Tāya ca pana vitthambhito ayaṃ kāyo na paripatati, ujukaṃ saṇṭhāti. Aparāya vāyodhātuyā samabbhāhato gamanaṭṭhānanisajjāsayanairiyāpathesu viññattiṃ dasseti, samiñjeti, sampasāreti, hatthapādaṃ lāḷeti. Evametaṃ itthipurisādibhāvena bālajanavañcanaṃ māyārūpasadisaṃ dhātuyantaṃ pavattatīti evaṃ cuṇṇato manasikātabbā.

再者，于此身中，那遍行于各大、小肢分，以推动和支撑为特相的风界，依止于地界，为水界所摄持，为火界所护持，支撑着此身。又，此身因被其支撑，故不倒下，能正直站立。复为另一风界所冲击，于行、住、坐、卧等威仪路中显现表色(viññatti)，能屈、能伸，能活动手足。如是，此如幻影、以男、女等相欺瞒愚者的四大之机关得以运转。应如是将其分解至究竟而作意。

350. Lakkhaṇāditoti [Pg.362] pathavīdhātu kiṃ lakkhaṇā, kiṃ rasā, kiṃ paccupaṭṭhānāti evaṃ catassopi dhātuyo āvajjetvā pathavīdhātu kakkhaḷattalakkhaṇā, patiṭṭhānarasā, sampaṭicchanapaccupaṭṭhānā. Āpodhātu paggharaṇalakkhaṇā, brūhanarasā, saṅgahapaccupaṭṭhānā. Tejodhātu uṇhattalakkhaṇā, paripācanarasā, maddavānuppadānapaccupaṭṭhānā. Vāyodhātu vitthambhanalakkhaṇā, samudīraṇarasā. Abhinīhārapaccupaṭṭhānāti evaṃ lakkhaṇādito manasikātabbā.

350. 从特相等而言：地界有何特相？有何作用？有何现起？如是思择四界后，可知地界以坚硬为特相，以住立为作用，以领受为现起。水界以流动为特相，以增长为作用，以摄集为现起。火界以热为特相，以成熟为作用，以给予柔软为现起。风界以支持为特相，以推动为作用，以引导为现起。应如是依特相等而作意。

351. Samuṭṭhānatoti ye ime pathavīdhātuādīnaṃ vitthārato dassanavasena kesādayo dvācattālīsa koṭṭhāsā dassitā. Tesu udariyaṃ karīsaṃ pubbo muttanti ime cattāro koṭṭhāsā utusamuṭṭhānāva. Assu sedo kheḷo siṅghāṇikāti ime cattāro utucittasamuṭṭhānā. Asitādiparipācako tejo kammasamuṭṭhānova. Assāsapassāsā cittasamuṭṭhānāva. Avasesā sabbepi catusamuṭṭhānāti evaṃ samuṭṭhānato manasikātabbā.

351. 从等起而言：为详示地界等，已开示发等四十二分。于其中，胃中物、粪、脓、尿，此四分唯由时节等起。泪、汗、唾、涕，此四分由时节与心等起。消化所食等之火，唯由业等起。入息、出息，唯由心等起。其余一切，皆由四因等起。应如是依等起而作意。

352. Nānattekattatoti sabbāsampi dhātūnaṃ salakkhaṇādito nānattaṃ. Aññāneva hi pathavīdhātuyā lakkhaṇarasapaccupaṭṭhānāni. Aññāni āpodhātuādīnaṃ. Evaṃ lakkhaṇādivasena pana kammasamuṭṭhānādivasena ca nānattabhūtānampi etāsaṃ rūpamahābhūtadhātudhammaaniccādivasena ekattaṃ hoti. Sabbāpi hi dhātuyo ruppanalakkhaṇaṃ anatītattā rūpāni. Mahantapātubhāvādīhi kāraṇehi mahābhūtāni.

352. 以种种性与单一性而言：一切界，从其各自的特相等而言，具有种种性。诚然，地界的特相、作用、现起是各不相同的，水界等的（特相、作用、现起）也是各不相同的。如是，此等（界）虽由特相等，以及由业生等而有种种性，然以其为色、为大种、为界、为法、为无常等故，则有单一性。诚然，一切界皆因不离被毁坏之相，故为“色”。因广大显现等原因，故为“大种”。

Mahantapātubhāvādīhīti etā hi dhātuyo mahantapātubhāvato, mahābhūtasāmaññato, mahāparihārato, mahāvikārato, mahattā bhūtattā cāti imehi kāraṇehi mahābhūtānīti vuccanti.

“由广大显现等（原因）”者：诚然，此等界因广大显现故，因与大种（幻师）相似故，因由众多助缘所成故，因有大变异故，又因其巨大且真实存在故，以此等原因，被称为‘大种’。

Tattha mahantapātubhāvatoti etāni hi anupādinnasantānepi upādinnasantānepi mahantāni pātubhūtāni. Tesaṃ anupādinnasantāne –

其中，“因广大显现故”者：诚然，此等（大种）在无执受相续(anupādinnasantāna)中，以及在有执受相续(upādinnasantāna)中，皆广大而显现。就其在无执受相续中而言——

Duve satasahassāni, cattāri nahutāni ca;

Ettakaṃ bahalattena, saṅkhātāyaṃ vasundharāti. –

“二十万，以及四万；此大地，厚度如是称。”

Ādinā nayena mahantapātubhāvatā buddhānussatiniddese vuttāva.

（此大地）广大显现之理，已依此等方法，在《佛随念的解释》(Buddhānussatiniddesa)中说毕。

Upādinnasantānepi [Pg.363] macchakacchapadevadānavādisarīravasena mahantāneva pātubhūtāni. Vuttañhetaṃ ‘‘santi, bhikkhave, mahāsamudde yojanasatikāpi attabhāvā’’tiādi.

在有执受相续中，（大种）也通过鱼、龟、天(deva)、陀那婆(dānava)等身体而广大显现。诚如所言：“诸比丘，于大海中，有百由旬之自体(attabhāva)存在”等。

Mahābhūtasāmaññatoti etāni hi yathā māyākāro amaṇiṃyeva udakaṃ maṇiṃ katvā dasseti, asuvaṇṇaṃyeva leḍḍuṃ suvaṇṇaṃ katvā dasseti.

“因与大种（幻师）相似故”者：诚然，此等（大种）犹如幻师(māyākāra)将非是宝石的水变现为宝石而展示，将非是黄金的土块(leḍḍuṃ)变现为黄金而展示。

Yathā ca sayaṃ neva yakkho na yakkhī samāno yakkhabhāvampi yakkhibhāvampi dasseti, evameva sayaṃ anīlāneva hutvā nīlaṃ upādārūpaṃ dassenti, apītāni alohitāni anodātāneva hutvā odātaṃ upādārūpaṃ dassentīti māyākāramahābhūtasāmaññato mahābhūtāni.

又如（幻师）自身并非夜叉(yakkha)亦非夜叉女(yakkhī)，却能显现为夜叉或夜叉女的状态。同理，此等（大种）自身并非青色，却能显现青色的所造色(upādārūpa)；自身并非黄色、红色、白色，却能显现（黄、红、）白等所造色。如是，因与名为“大种”的幻师(māyākāra)相似，故被称为“大种”。

Yathā ca yakkhādīni mahābhūtāni yaṃ gaṇhanti, neva nesaṃ tassa anto na bahi ṭhānaṃ upalabbhati, na ca taṃ nissāya na tiṭṭhanti, evameva tānipi neva aññamaññassa anto na bahi ṭhitāni hutvā upalabbhanti, na ca aññamaññaṃ nissāya na tiṭṭhantīti acinteyyaṭṭhānatāya yakkhādimahābhūtasāmaññatopi mahābhūtāni. Yathā ca yakkhinīsaṅkhātāni mahābhūtāni manāpehi vaṇṇasaṇṭhānavikkhepehi attano bhayānakabhāvaṃ paṭicchādetvā satte vañcenti, evameva etānipi itthipurisasarīrādīsu manāpena chavivaṇṇena manāpena attano aṅgapaccaṅgasaṇṭhānena manāpena ca hatthapādaṅgulibhamukavikkhepena attano kakkhaḷattādibhedaṃ sarasalakkhaṇaṃ paṭicchādetvā bālajanaṃ vañcenti, attano sabhāvaṃ daṭṭhuṃ na dentīti vañcakattena yakkhinīmahābhūtasāmaññatopi mahābhūtāni.

又，如同夜叉(yakkha)等大有情，它们捉住某个众生时，既无法在那个众生的身体内外找到它们的住处，但它们也并非不依止那个众生而住；同样地，这些（地等）大种也无法在彼此的内外被见到，但它们也并非不互相依止而住。如此，因其住处不可思议，与夜叉等大有情有共通之处，故（地等四界）被称为“大种”。又，如同被称为夜叉女的大有情，她们以悦意的色、形、姿态掩盖自己可怕的本性来欺骗众生；同样地，这些大种也在男女的身体等当中，以悦意的肤色、悦意的自身肢节形态，以及悦意的手足指眉等姿态，掩盖其坚硬等差别之自性相，欺骗愚人，不让他们见到自身的本性。如此，因其具有欺骗性，与夜叉女之大有情有共通之处，故被称为“大种”。

Mahāparihāratoti mahantehi paccayehi pariharitabbato. Etāni hi divase divase upanetabbattā mahantehi ghāsacchādanādīhi bhūtāni pavattānīti mahābhūtāni. Mahāparihārāni vā bhūtānītipi mahābhūtāni.

（被称为“大种”是）因为需要巨大护持，即需要以众多资具来护持。因为这些（大种）每日都需要供给，由众多饮食、衣服等（资具）而生成、维持，故为“大种”。或者，因为是需要巨大护持的存在，故为“大种”。

Mahāvikāratoti etāni hi anupādinnānipi upādinnānipi mahāvikārāni honti. Tattha anupādinnānaṃ kappavuṭṭhāne vikāramahattaṃ pākaṭaṃ hoti. Upādinnānaṃ dhātukkhobhakāle. Tathā hi –

（被称为“大种”是）因为有巨大变异。诚然，这些（大种）无论是无执受的还是有执受的，都有巨大的变异。其中，无执受（大种）的巨大变异在劫坏时显现，有执受（大种）的（巨大变异）则在界扰乱时显现。即是如此——

Bhūmito [Pg.364] vuṭṭhitā yāva, brahmalokā vidhāvati;

Acci accimato loke, ḍayhamānamhi tejasā.

当世间为火所烧时，火焰从地升起，奔腾上至梵天界。

Koṭisatasahassekaṃ, cakkavāḷaṃ vilīyati;

Kupitena yadā loko, salilena vinassati.

当世间为狂暴之水所毁灭时，百千俱胝轮围世界皆消融。

Koṭisatasahassekaṃ, cakkavāḷaṃ vikīrati;

Vāyodhātuppakopena, yadā loko vinassati.

当世间因风界扰乱而毁灭时，百千俱胝轮围世界皆散坏。

Patthaddho bhavati kāyo, daṭṭho kaṭṭhamukhena vā;

Pathavīdhātuppakopena, hoti kaṭṭhamukheva so.

身体或为木口蛇所咬而僵硬；因地界扰乱，彼身亦变得如同被木口蛇所咬。

Pūtiyo bhavati kāyo, daṭṭho pūtimukhena vā;

Āpodhātuppakopena, hoti pūtimukheva so.

犹如被腐口蛇所咬，身体变得腐烂；同样，因水界扰乱，彼身亦如是腐烂。

Santatto bhavati kāyo, daṭṭho aggimukhena vā;

Tejodhātuppakopena, hoti aggimukheva so.

犹如被火口蛇所咬，身体变得炽热；同样，因火界扰乱，彼身亦如是炽热。

Sañchinno bhavati kāyo, daṭṭho satthamukhena vā;

Vāyodhātuppakopena, hoti satthamukheva so.

犹如被刃口蛇所咬，身体被切断；同样，因风界扰乱，彼身亦如是切断。

Iti mahāvikārāni bhūtānīti mahābhūtāni.

如是，诸种有大变异，故名大种。

Mahattā bhūtattā cāti etāni hi mahantāni mahatā vāyāmena pariggahetabbattā bhūtāni vijjamānattāti mahattā bhūtattā ca mahābhūtāni.

“大故、有故”是指，此等（诸种）因需以大精进方能把握，故为“大”；因其存在，故为“有”。如是，因其大、因其有，故名大种。

Evaṃ sabbāpetā dhātuyo mahantapātubhāvādīhi kāraṇehi mahābhūtāni.

如是一切界，由于广大显现等原因，故为大种。

Salakkhaṇadhāraṇato pana dukkhādānato ca dukkhādhānato ca sabbāpi dhātulakkhaṇaṃ anatītattā dhātuyo. Salakkhaṇadhāraṇena ca attano khaṇānurūpadhāraṇena ca dhammā. Khayaṭṭhena aniccā. Bhayaṭṭhena dukkhā. Asārakaṭṭhena anattā.

再者，因持有自相、带来苦、作为苦的依处，且不超越“界”之特性，故一切（地水火风）皆名为“界”。又因持有自相，及随顺各自刹那而住持，故亦名为“法”。以灭尽义故为无常；以怖畏义故为苦；以无实义故为无我。

Iti sabbāsampi rūpamahābhūtadhātudhammaaniccādivasena ekattanti evaṃ nānattekattato manasikātabbā.

如是，就色、大种、界、法、无常等而言，一切（四界）皆为一体。应如是作意其差别与一体性。

353. Vinibbhogāvinibbhogatoti [Pg.365] sahuppannāva etā ekekasmiṃ sabbapariyantime suddhaṭṭhakādikalāpepi padesena avinibbhuttā. Lakkhaṇena pana vinibbhuttāti evaṃ vinibbhogāvinibbhogato manasikātabbā.

353. “可分别与不可分别”是指，此等（诸界）虽为俱生，乃至在每一最微细的纯八法聚中，就处所而言亦不可分别。然而就特相而言，则可分别。应如是作意其可分别与不可分别。

354. Sabhāgavisabhāgatoti evaṃ avinibbhuttāsu cāpi etāsu purimā dve garukattā sabhāgā. Tathā pacchimā lahukattā. Purimā pana pacchimāhi pacchimā ca purimāhi visabhāgāti evaṃ sabhāgavisabhāgato manasikātabbā.

354. “同分与异分”是指，即使此等（诸界）不可分别，其中前二者（地、水）因沉重故为同分；同样，后二者（火、风）因轻快故（为同分）。然而，前二者与后二者相异，后二者与前二者亦相异。应如是作意其同分与异分。

355. Ajjhattikabāhiravisesatoti ajjhattikā dhātuyo viññāṇavatthuviññattiindriyānaṃ nissayā honti, sairiyāpathā, catusamuṭṭhānā. Bāhirā vuttaviparītappakārāti evaṃ ajjhattikabāhiravisesato manasikātabbā.

355. “内与外之差别”是指，内界是识之所依、表业及诸根之所依，具有威仪路，由四因生起。外界则与此所述相反。应如是作意其内与外之差别。

356. Saṅgahatoti kammasamuṭṭhānā pathavīdhātu kammasamuṭṭhānāhi itarāhi ekasaṅgahā hoti samuṭṭhānanānattābhāvato. Tathā cittādisamuṭṭhānā cittādisamuṭṭhānāhīti evaṃ saṅgahato manasikātabbā.

356. 依于摄集：由业而生的地界，因生起处无有差别，而与其余由业而生的诸界为同一摄集。同样，由心等而生的（地界），与其余由心等而生的（诸界为同一摄集）。应如是依于摄集而作意。

357. Paccayatoti pathavīdhātu āposaṅgahitā tejoanupālitā vāyovitthambhitā tiṇṇaṃ mahābhūtānaṃ patiṭṭhā hutvā paccayo hoti. Āpodhātu pathavīpatiṭṭhitā tejoanupālitā vāyovitthambhitā tiṇṇaṃ mahābhūtānaṃ ābandhanaṃ hutvā paccayo hoti. Tejodhātu pathavīpatiṭṭhitā āposaṅgahitā vāyovitthambhitā tiṇṇaṃ mahābhūtānaṃ paripācanaṃ hutvā paccayo hoti. Vāyodhātu pathavīpatiṭṭhitā āposaṅgahitā tejoparipācitā tiṇṇaṃ mahābhūtānaṃ vitthambhanaṃ hutvā paccayo hotīti evaṃ paccayato manasikātabbā.

357. 依于缘：地界为水界所摄集，为火界所维持，为风界所支撑，作为其余三大种的依处而成为缘。水界依止于地界，为火界所维持，为风界所支撑，作为其余三大种的结合而成为缘。火界依止于地界，为水界所摄集，为风界所支撑，作为其余三大种的成熟而成为缘。风界依止于地界，为水界所摄集，为火界所成熟，作为其余三大种的支撑而成为缘。应如是依于缘而作意。

358. Asamannāhāratoti pathavīdhātu cettha ‘‘ahaṃ pathavīdhātū’’ti vā, ‘‘tiṇṇaṃ mahābhūtānaṃ patiṭṭhā hutvā paccayo homī’’ti vā na jānāti. Itarānipi tīṇi ‘‘amhākaṃ pathavīdhātu patiṭṭhā hutvā paccayo hotī’’ti na jānanti. Esa nayo sabbatthāti evaṃ asamannāhārato manasikātabbā.

358. 依于无思虑：此中，地界并不知道“我是地界”，也不知道“我作为其余三大种的依处而成为缘”。其余三界也不知道“地界作为我们的依处而成为缘”。此理亦通于一切（界）。应如是依于无思虑而作意。

359. Paccayavibhāgatoti [Pg.366] dhātūnaṃ hi kammaṃ, cittaṃ, āhāro, utūti cattāro paccayā. Tattha kammasamuṭṭhānānaṃ kammameva paccayo hoti, na cittādayo. Cittādisamuṭṭhānānampi cittādayova paccayā honti, na itare. Kammasamuṭṭhānānañca kammaṃ janakapaccayo hoti, sesānaṃ pariyāyato upanissayapaccayo hoti. Cittasamuṭṭhānānaṃ cittaṃ janakapaccayo hoti, sesānaṃ pacchājātapaccayo atthipaccayo avigatapaccayo ca. Āhārasamuṭṭhānānaṃ āhāro janakapaccayo hoti, sesānaṃ āhārapaccayo atthipaccayo avigatapaccayo ca. Utusamuṭṭhānānaṃ utu janakapaccayo hoti, sesānaṃ atthipaccayo avigatapaccayo ca. Kammasamuṭṭhānaṃ mahābhūtaṃ kammasamuṭṭhānānampi mahābhūtānaṃ paccayo hoti cittādisamuṭṭhānānampi. Tathā cittasamuṭṭhānaṃ, āhārasamuṭṭhānaṃ. Utusamuṭṭhānaṃ mahābhūtaṃ utusamuṭṭhānānampi mahābhūtānaṃ paccayo hoti kammādisamuṭṭhānānampi.

359. 以缘的分别而言，诸界有业、心、食、时节此四缘。于其中，对于业等起者，唯业为缘，非心等。对于心等起者，亦唯心等为缘，非其他。再者，对于业等起者，业为生缘(janakapaccayo)；对于其余者，则以方便说为亲依⽌缘(upanissayapaccayo)。对于心等起者，心为生缘；对于其余者，则为后生缘(pacchājātapaccayo)、有缘(atthipaccayo)与不离去缘(avigatapaccayo)。对于食等起者，食为生缘；对于其余者，则为食缘(āhārapaccayo)、有缘与不离去缘。对于时节等起者，时节为生缘；对于其余者，则为有缘与不离去缘。业等起之大种，为业等起之诸大种的缘，亦为心等起之诸大种的缘。心等起、食等起者亦如是。时节等起之大种，为时节等起之诸大种的缘，亦为业等起之诸大种的缘。

Tattha kammasamuṭṭhānā pathavīdhātu kammasamuṭṭhānānaṃ itarāsaṃ sahajātaaññamaññanissayaatthiavigatavasena ceva patiṭṭhāvasena ca paccayo hoti, na janakavasena. Itaresaṃ tisantatimahābhūtānaṃ nissayaatthiavigatavasena paccayo hoti, na patiṭṭhāvasena na janakavasena. Āpodhātu cettha itarāsaṃ tiṇṇaṃ sahajātādivasena ceva ābandhanavasena ca paccayo hoti, na janakavasena. Itaresaṃ tisantatikānaṃ nissayaatthiavigatapaccayavaseneva, na ābandhanavasena na janakavasena. Tejodhātupettha itarāsaṃ tiṇṇaṃ sahajātādivasena ceva paripācanavasena ca paccayo hoti, na janakavasena. Itaresaṃ tisantatikānaṃ nissayaatthiavigatapaccayavaseneva, na paripācanavasena, na janakavasena. Vāyodhātupettha itarāsaṃ tiṇṇaṃ sahajātādivasena ceva vitthambhanavasena ca paccayo hoti, na janakavasena. Itaresaṃ tisantatikānaṃ nissayaatthiavigatapaccayavaseneva, na vitthambhanavasena, na janakavasena. Cittaāhārautusamuṭṭhānapathavīdhātuādīsupi eseva nayo.

其中，业生地界对（同是）业生的其他三界，以俱生、相互、依止、有、不离去及住立为缘，不以生起为缘。对其他三系（心、时节、食生）的诸大种，则以依止、有、不离去为缘，不以住立、不以生起为缘。此中，（业生）水界对其他三界，以俱生等及结合为缘，不以生起为缘；对其他三系之诸大种，仅以依止、有、不离去为缘，不以结合、不以生起为缘。此中，（业生）火界亦对其他三界，以俱生等及遍熟为缘，不以生起为缘；对其他三系之诸大种，仅以依止、有、不离去为缘，不以遍熟、不以生起为缘。此中，（业生）风界亦对其他三界，以俱生等及支持为缘，不以生起为缘；对其他三系之诸大种，仅以依止、有、不离去为缘，不以支持、不以生起为缘。于心、食、时节所生地界等，其理亦然。

Evaṃ sahajātādipaccayavasappavattāsu ca panetāsu dhātūsu –

如是，于此等以俱生等缘之力而转起的诸界中——

Ekaṃ paṭicca tisso, catudhā tisso paṭicca eko ca;

Dve dhātuyo paṭicca, dve chaddhā sampavattanti.

缘一而有三，缘三亦有一，皆为四种；缘二而有二，转起有六种。

Pathavīādīsu [Pg.367] hi ekekaṃ paṭicca itarā tisso tissoti evaṃ ekaṃ paṭicca tisso catudhā sampavattanti. Tathā pathavīdhātuādīsu ekekā itarā tisso tisso paṭiccāti evaṃ tisso paṭicca ekā catudhā sampavattati. Purimā pana dve paṭicca pacchimā, pacchimā ca dve paṭicca purimā, paṭhamatatiyā paṭicca dutiyacatutthā, dutiyacatutthā paṭicca paṭhamatatiyā, paṭhamacatutthā paṭicca dutiyatatiyā, dutiyatatiyā paṭicca paṭhamacatutthāti evaṃ dve dhātuyo paṭicca dve chadhā sampavattanti.

于地等（四界）中，确实是缘于每一界，其余三界（得以转起）；如此，三界缘于一界，以四种方式转起。同样，于地界等中，每一界亦缘于其余三界；如此，一界缘于三界，以四种方式转起。再者，缘于前二界而有后二界，缘于后二界亦有前二界；缘于第一和第三而有第二和第四，缘于第二和第四亦有第一和第三；缘于第一和第四而有第二和第三，缘于第二和第三亦有第一和第四。如此，缘于二界，二界以六种方式转起。

Tāsu pathavīdhātu abhikkamapaṭikkamādikāle uppīḷanassa paccayo hoti. Sāva āpodhātuyā anugatā patiṭṭhāpanassa. Pathavīdhātuyā pana anugatā āpodhātu avakkhepanassa. Vāyodhātuyā anugatā tejodhātu uddharaṇassa. Tejodhātuyā anugatā vāyodhātu atiharaṇavītiharaṇānaṃ paccayo hotīti evaṃ paccayavibhāgato manasikātabbā.

于彼（四界）中，地界于前进、后退等时，是挤压之缘。彼（地界）为水界所随行时，是安立之缘。再者，为地界所随行的水界，是放下之缘。为风界所随行的火界，是举起之缘。为火界所随行的风界，是向前运与向旁运之缘。应如是依缘的分别而作意。

Evaṃ vacanatthādivasena manasi karontassāpi hi ekekena mukhena dhātuyo pākaṭā honti. Tā punappunaṃ āvajjato manasikaroto vuttanayeneva upacārasamādhi uppajjati. Svāyaṃ catunnaṃ dhātūnaṃ vavatthāpakassa ñāṇassānubhāvena uppajjanato catudhātuvavatthānantveva saṅkhaṃ gacchati.

如此，即使是依语义等方式作意，四界也会通过一一门径而变得显现。对彼（四界）反复转向、作意者，即会如前述之法生起近行定。此（定）乃因确定四界之智的威力而生起，故得名为“四界分别”。

360. Idañca pana catudhātuvavatthānaṃ anuyutto bhikkhu suññataṃ avagāhati, sattasaññaṃ samugghāteti. So sattasaññāya samūhatattā vāḷamigayakkharakkhasādivikappaṃ anāvajjamāno bhayabheravasaho hoti, aratiratisaho, na iṭṭhāniṭṭhesu ugghātanigghātaṃ pāpuṇāti. Mahāpañño ca pana hoti amatapariyosāno vā sugatiparāyano vāti.

360. 再者，勤修此四界分别的比丘，能潜入空性，根除有情想。他因根除了有情想，不作关于猛兽、野兽、夜叉、罗刹等的分别，故能忍受怖畏，能忍受不乐与乐，于可意与不可意（所缘）中不至高扬与低沉。此外，他具大智慧，或以不死为终，或以善趣为归宿。

Evaṃ mahānubhāvaṃ, yogivarasahassa kīḷitaṃ etaṃ;

Catudhātuvavatthānaṃ, niccaṃ sevetha medhāvīti.

此四界分别具大威力，为千位殊胜瑜伽士所游戏，智者应恒常修习。

Ayaṃ catudhātuvavatthānassa bhāvanāniddeso.

此为四界分别修习之解释。

361. Ettāvatā ca yaṃ samādhissa vitthāraṃ bhāvanānayañca dassetuṃ ‘‘ko samādhi, kenaṭṭhena samādhī’’tiādinā nayena pañhākammaṃ kataṃ, tattha ‘‘kathaṃ [Pg.368] bhāvetabbo’’ti imassa padassa sabbappakārato atthavaṇṇanā samattā hoti.

361. 至此，为显示定之广说与修习方法，而以“何为定？以何义为定？”等方式所作之提问中，对“应如何修习”此句的义释，已从一切方面得以圆满。

Duvidhoyeva hayaṃ idha adhippeto upacārasamādhi ceva appanāsamādhi ca. Tattha dasasu kammaṭṭhānesu, appanāpubbabhāgacittesu ca ekaggatā upacārasamādhi. Avasesakammaṭṭhānesu cittekaggatā appanāsamādhi. So duvidhopi tesaṃ kammaṭṭhānānaṃ bhāvitattā bhāvito hoti. Tena vuttaṃ ‘‘kathaṃ bhāvetabboti imassa padassa sabbappakārato atthavaṇṇanā samattā’’ti.

于此，意指近行定与安止定二种。其中，于十种业处及安止定之前分心中，其心一境性为近行定。于其余业处中，其心一境性为安止定。此二种定，因修习彼等业处故，亦得修习。是故说：“对‘应如何修习’此句的义释，已从一切方面得以圆满。”

Samādhiānisaṃsakathā

说定之功德

362. Yaṃ pana vuttaṃ ‘‘samādhibhāvanāya ko ānisaṃso’’ti, tattha diṭṭhadhammasukhavihārādipañcavidho samādhibhāvanāya ānisaṃso. Tathā hi ye arahanto khīṇāsavā samāpajjitvā ekaggacittā sukhaṃ divasaṃ viharissāmāti samādhiṃ bhāventi, tesaṃ appanāsamādhibhāvanā diṭṭhadhammasukhavihārānisaṃsā hoti. Tenāha bhagavā ‘‘na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccantī’’ti (ma. ni. 1.82).

362. 又，所谓“修习定有何功德？”者，于此，修习定有现法乐住等五种功德。诚然，彼等漏尽阿罗汉，为“我等入定，以一心安乐度日”而修习定，其安止定之修习，即有现法乐住之功德。是故世尊说：“纯陀，于圣律中，此等不名为削减；于圣律中，此等名为现法乐住。”

Sekkhaputhujjanānaṃ samāpattito vuṭṭhāya samāhitena cittena vipassissāmāti bhāvayataṃ vipassanāya padaṭṭhānattā appanāsamādhibhāvanāpi sambādhe okāsādhigamanayena upacārasamādhibhāvanāpi vipassanānisaṃsā hoti. Tenāha bhagavā ‘‘samādhiṃ, bhikkhave, bhāvetha. Samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānātī’’ti (saṃ. ni. 3.5).

于有学与凡夫，从定中出，以等持之心，思“我将修观”而修习者，其安止定之修习，因作为观之近因，以及其近行定之修习，以于狭隘中得机之法，皆有观之功德。是故世尊说：“诸比丘，当修习定。诸比丘，心入于定之比丘，能如实了知。”

Ye pana aṭṭha samāpattiyo nibbattetvā abhiññāpādakaṃ jhānaṃ samāpajjitvā samāpattito vuṭṭhāya ekopi hutvā bahudhā hotīti vuttanayā abhiññāyo patthento nibbattenti, tesaṃ sati sati āyatane abhiññāpadaṭṭhānattā appanāsamādhibhāvanā abhiññānisaṃsā hoti. Tenāha bhagavā – ‘‘so yassa yassa abhiññāsacchikaraṇīyassa dhammassa [Pg.369] cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane’’ti (ma. ni. 3.158; a. ni. 3.102).

又，有些人成就八等至后，入于神通的基础禅，从等至出定，希求并成就像“一身变多身”等所说方式的诸神通。对他们而言，若有其（神通之）因，由于（禅那）是神通的近因，其安止定的修习便有神通的功德。因此，世尊说：“他为了以神通亲证任何法而将心倾向于神通作证，若有其因，即能于彼彼法中获得亲证的能力。”

Ye aparihīnajjhānā brahmaloke nibbattissāmāti brahmalokūpapattiṃ patthentā apatthayamānā vāpi puthujjanā samādhito na parihāyanti, tesaṃ bhavavisesāvahattā appanāsamādhibhāvanā bhavavisesānisaṃsā hoti. Tenāha bhagavā – ‘‘paṭhamaṃ jhānaṃ parittaṃ bhāvetvā kattha upapajjanti. Brahmapārisajjānaṃ devānaṃ sahabyataṃ upapajjantī’’tiādi (vibha. 1024).

那些禅那不退失、不从定中退失的凡夫，无论他们是否希求投生梵天界，其安止定的修习，因能带来殊胜的生存，故有殊胜生存的功德。因此，世尊说：“修习少分初禅后，会投生何处？投生为梵众天(Brahmapārisajjā)的同伴。”等等。

Upacārasamādhibhāvanāpi pana kāmāvacarasugatibhavavisesaṃ āvahatiyeva.

再者，近行定的修习也确实能带来欲界善趣的殊胜生存。

Ye pana ariyā aṭṭha samāpattiyo nibbattetvā nirodhasamāpattiṃ samāpajjitvā satta divasāni acittā hutvā diṭṭheva dhamme nirodhaṃ nibbānaṃ patvā sukhaṃ viharissāmāti samādhiṃ bhāventi, tesaṃ appanāsamādhibhāvanā nirodhānisaṃsā hoti. Tenāha – ‘‘soḷasahi ñāṇacariyāhi navahi samādhicariyāhi vasībhāvatā paññā nirodhasamāpattiyā ñāṇa’’nti (paṭi. ma. 1.34).

又，有些圣者成就八等至后，进入灭尽定(nirodhasamāpatti)，七日无心，在现法中证达名为“灭”的涅槃，抱着“我将安乐而住”的想法修习定。对他们而言，其安止定的修习便有灭尽（定）的功德。因此说：“由十六种智行与九种定行而得自在的慧，即是灭尽定之智。”

Evamayaṃ diṭṭhadhammasukhavihārādi pañcavidho samādhibhāvanāya ānisaṃso –

如是，此为现法乐住等五种修习定的功德：

‘‘Tasmā nekānisaṃsamhi, kilesamalasodhane;

Samādhibhāvanāyoge, nappamajjeyya paṇḍito’’ti.

是故于多利，能净烦恼垢，修习禅定中，智者不放逸。

363. Ettāvatā ca ‘‘sīle patiṭṭhāya naro sapañño’’ti imissā gāthāya sīlasamādhipaññāmukhena desite visuddhimagge samādhipi paridīpito hoti.

363. 如是，在以“具慧之人，住立于戒”此偈，主要通过戒、定、慧开示的《清净道》中，定也已被阐明。

Iti sādhujanapāmojjatthāya kate visuddhimagge

为令善人生喜而作之《清净道》中

Samādhiniddeso nāma

名为定之解释

Ekādasamo paricchedo.

第十一章。

364. Paṭhamo [Pg.370] sīlaniddeso. Dutiyo dhutaṅganiddeso;. Tatiyo kammaṭṭhānaggahaṇaniddeso. Catuttho pathavīkasiṇaniddeso. Pañcamo sesakasiṇaniddeso. Chaṭṭho asubhaniddeso. Sattamo chaanussatiniddeso. Aṭṭhamo sesānussatiniddeso. Navamo brahmavihāraniddeso. Dasamo āruppaniddeso. Paṭikkūlasaññādhātuvavatthānadvayaniddeso ekādasamoti.

364. 第一为戒之解释，第二为头陀支之解释，第三为业处摄取之解释，第四为地遍之解释，第五为其余遍之解释，第六为不净之解释，第七为六随念之解释，第八为其余随念之解释，第九为梵住之解释，第十为无色之解释，第十一为食厌想与界差别二者之解释。

Visuddhimaggassa paṭhamo bhāgo niṭṭhito.

《清净道》第一分终。