Namo tassa bhagavato arahato sammāsambuddhassa

Visuddhimaggo

(Paṭhamo bhāgo)

Nidānādikathā

1.

Sīlepatiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ;

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

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

Antojaṭā bahijaṭā, jaṭāya jaṭitā pajā;

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

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.

Evaṃ puṭṭho panassa sabbadhammesu appaṭihatañāṇacāro devadevo sakkānaṃ atisakko brahmānaṃ atibrahmā catuvesārajjavisārado dasabaladharo anāvaraṇañāṇo samantacakkhu bhagavā tamatthaṃ vissajjento –

Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ;

Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭanti. –

Imaṃ gāthamāha.

2.

Imissā dāni gāthāya, kathitāya mahesinā;

Vaṇṇayanto yathābhūtaṃ, atthaṃ sīlādibhedanaṃ.

Sudullabhaṃ labhitvāna, pabbajjaṃ jinasāsane;

Sīlādisaṅgahaṃ khemaṃ, ujuṃ maggaṃ visuddhiyā.

Yathābhūtaṃ ajānantā, suddhikāmāpi ye idha;

Visuddhiṃ nādhigacchanti, vāyamantāpi yogino.

Tesaṃ pāmojjakaraṇaṃ, suvisuddhavinicchayaṃ;

Mahāvihāravāsīnaṃ, desanānayanissitaṃ.

Visuddhimaggaṃ bhāsissaṃ, taṃ me sakkacca bhāsato;

Visuddhikāmā sabbepi, nisāmayatha sādhavoti.

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

So panāyaṃ visuddhimaggo katthaci vipassanāmattavaseneva desito. Yathāha –

‘‘Sabbe saṅkhārā aniccāti, yadā paññāya passati;

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

Katthaci jhānapaññāvasena. Yathāha –

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

Katthaci kammādivasena. Yathāha –

‘‘Kammaṃ vijjā ca dhammo ca, sīlaṃ jīvitamuttamaṃ;

Etena maccā sujjhanti, na gottena dhanena vā’’ti. (ma. ni. 3.387; saṃ. ni. 1.48);

Katthaci sīlādivasena. Yathāha –

‘‘Sabbadā sīlasampanno, paññavā susamāhito;

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

我来将这段巴利文直译成简体中文：
皈依世尊、阿罗汉、正等正觉者
清净道论
（第一部）
绪论等品
1
安住于戒的智者，修习心与慧，
精进而审慎的比丘，他能解开此结。
此是所说。为何如此说？据传，当世尊住在舍卫城（今尼泊尔境内卡皮拉瓦斯图附近）时，在夜晚有一位天子前来拜见，为了解除自己的疑惑，问了这个问题：
内结与外结，众生为结缠，
我今问乔达摩，谁能解此结？
这其中的简要含义是：结，是渴爱网的代称。因为它在色等所缘中上下重复生起，有如竹丛等枝叶网络般缝合，故称为结。这结，因为生起于自己的资具与他人的资具，自身与他身，内处与外处，所以称为内结与外结。众生被如是生起的结所缠。如同竹丛等被竹结等缠绕一样，一切众生都被这渴爱之结缠绕、束缚、系缚。正因如此被缠绕，"我今问乔达摩"，所以我问您。"乔达摩"是以姓氏称呼世尊。"谁能解此结"是在问谁能解开、谁有能力解开这遍布三界的结。
对此提问，具有对一切法无碍智行、天中之天、超越诸帝释、超越诸梵天、具足四无畏、持十力、无碍智、一切知见的世尊，为阐明此义而说此偈：
安住于戒的智者，修习心与慧，
精进而审慎的比丘，他能解开此结。
2
今对此偈颂，大仙所宣说，
如实解释义，关于戒等别。
已得难得事，出家随佛教，
戒等诸摄持，清净正直道。
于此不如实，了知求清净，
瑜伽虽精勤，不得于清净。
为彼生欢喜，极清净抉择，
依大寺住者，教说之方法。
我说清净道，恭敬而宣说，
愿诸求净者，谛听善法音。
3. 此中，清净，应知是远离一切垢染、究竟清净的涅槃。清净之道即是清净道。道即是达到的方法。意思是我将宣说此清净道。
这清净道有时仅以观慧的方式来说示。如说：
"诸行无常时，以慧观照已，
厌离于诸苦，此乃清净道。"
有时以禅定与智慧的方式。如说：
"若人有定慧，彼实近涅槃。"
有时以业等的方式。如说：
"业明法与戒，最上之生活，
依此人清净，非依种姓财。"
有时以戒等的方式。如说：
"常具足诸戒，智慧善等持，
精进心坚定，度难度暴流。"

1.96);

Katthaci satipaṭṭhānādivasena. Yathāha –

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

Sammappadhānādīsupi eseva nayo. Imasmiṃ pana pañhābyākaraṇe sīlādivasena desito.

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 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 –

‘‘Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ;

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

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.

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

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

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. 

我来将这段巴利文直译成简体中文：
有时以念住等的方式。如说：
"诸比丘，这是使众生清净的一乘道......乃至......为证悟涅槃，即是四念住。"
对于正勤等也是同样的道理。而在这个问答中，是以戒等方式来说示。
4
这里是简要解释 - "安住于戒"即是住立于戒，此中只有圆满戒行的人才称为住立于戒。因此，这里的意思是以圆满戒行而安住于戒。"人"即是有情。"具慧"即是具有业生、因缘、结生智慧的智者。"修习心与慧"即是修习定与观，此中以心为首表示定，以慧之名表示观。"精进"即是有精进力。精进因能烧尽、炙烤烦恼而称为炽，具有此者即是精进者。"审慎"即是具足明辨，明辨是智慧的意思。此词显示护持智慧。在这个问答中智慧出现三次：第一是生慧，第二是观慧，第三是导引一切事的护持慧。"比丘"是见轮回之怖畏者。"他能解此结"即是具足这六法的比丘：此戒、此以心为首所示之定、此三种慧、此精进。譬如一个人立足于地上，举起锋利的刀，能解开大竹丛；同样地，立足于戒地，在定石上磨利观慧之刀，以精进力执持，以护持慧之手举起，能解开、斩断、彻底摧毁所有落入自相续中的渴爱之结。在道的剎那，他确实解开此结。在果的剎那，已解结者成为天人世间最上应供。因此世尊说：
"安住于戒的智者，修习心与慧，
精进而审慎的比丘，他能解开此结。"
5
此中，对于使他称为具慧的那种慧，他没有需要做的。因为那是由先前业力而成就的。但在"精进审慎"中所说的精进，他应当成为持续实行者；由于智慧，应当成为正知行者；安住于戒后，应当修习由心与慧所说的止与观。在此，世尊以戒、定、慧开显清净道。
如此，三学、三种善妙教法、三明等的基础、离二边而行中道、超越恶趣等的方法、以三种方式断除烦恼、对治违犯等、清净三种杂染、成为预流等的因缘，都得以显示。
如何？此中以戒显示增上戒学，以定显示增上心学，以慧显示增上慧学。
以戒显示教法的初善。因为有"什么是善法的开始？戒善清净"的说法，也因为有"不作诸恶"等说法，戒是教法的开始，它是善妙的，因为能带来无悔等功德。以定显示中善。"修习诸善"等

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 ca paññā sāsanassa pariyosānaṃ, sā ca kalyāṇaṃ, iṭṭhāniṭṭhesu tādibhāvāvahanato.

‘‘Selo yathā ekaghano, vātena na samīrati;

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

Hi vuttaṃ.

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.

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

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

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

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

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

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

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.

1. Sīlaniddeso

Sīlasarūpādikathā

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

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

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. 

我来将这段巴利文直译成简体中文：
等说法，定是教法的中间，它是善妙的，因为能带来神通等功德。以慧显示教法的终善。因为有"净化自心，是诸佛教法"的说法，也因为慧是最上，所以慧是教法的终结，它是善妙的，因为能带来对可意不可意保持平等性。如说：
"如一整块石，不为风所动，
智者亦如是，毁誉不动摇。"
同样，以戒显示三明的基础。因为依靠戒的圆满而得三明，不超过此。以定显示六神通的基础。因为依靠定的圆满而得六神通，不超过此。以慧显示无碍解的基础。因为依靠慧的圆满而得四无碍解，不由其他因缘。
以戒显示远离耽著欲乐的极端，以定显示远离自我折磨的极端，以慧显示行持中道。
同样，以戒显示超越恶趣的方法，以定显示超越欲界的方法，以慧显示超越一切有的方法。
以戒显示以分断断的方式断除烦恼，以定显示以镇伏断的方式，以慧显示以断根断的方式。
同样，以戒显示对治烦恼的违犯，以定显示对治烦恼的纠缠，以慧显示对治烦恼的随眠。
以戒显示清净恶行杂染，以定显示清净渴爱杂染，以慧显示清净邪见杂染。
同样，以戒显示预流、一来的因缘，以定显示不还的因缘，以慧显示阿罗汉的因缘。因为说预流者"戒行圆满"，一来者亦然。不还者则"定行圆满"。阿罗汉则"慧行圆满"。
如是，至此三学、三种善妙教法、三明等的基础、离二边而行中道、超越恶趣等的方法、以三种方式断除烦恼、对治违犯等、清净三种杂染、成为预流等的因缘这九种，以及其他类似的三德都得以显示。
1. 戒之解释
戒的自性等之说
6.
如是，虽然这清净道以包含诸多功德的戒定慧之门来说示，但说得太简略。因此不足以利益一切人。为了显示其详细内容，首先关于戒提出这些问题：
什么是戒？以何义为戒？什么是它的相、味、现起、足处？戒有什么功德？戒有几种？什么是它的杂染？什么是清净？
这里是解答。什么是戒？即是离杀生等或圆满行持威仪的思等诸法。这在无碍解道中说："什么是戒？思是戒，心所是戒，律仪是戒，不违犯是戒。"

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.

Yāni sotāni lokasmiṃ, (ajitāti bhagavā;)

Sati tesaṃ nivāraṇaṃ;

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

Ayaṃ 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.

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.

8. Idāni kānassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānānīti ettha –

Sīlanaṃ lakkhaṇaṃ tassa, bhinnassāpi anekadhā;

Sanidassanattaṃ rūpassa, yathā bhinnassanekadhā.

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 –

Dussīlyaviddhaṃsanatā , anavajjaguṇo tathā;

Kiccasampattiatthena, raso nāma pavuccati.

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

Soceyyapaccupaṭṭhānaṃ, tayidaṃ tassa viññuhi;

Ottappañca hirī ceva, padaṭṭhānanti vaṇṇitaṃ.

Tayidaṃ sīlaṃ kāyasoceyyaṃ vacīsoceyyaṃ manosoceyyanti (a. ni. 

我来将这段巴利文直译成简体中文：
1.39. 此中，思戒即是离杀生等或圆满行持威仪者的思。心所戒即是离杀生等者的离。又，思戒即是断除杀生等的七业道思。心所戒即是以"断除贪欲，以离贪之心而住"等方式所说的无贪、无瞋、正见诸法。"律仪戒"中应知有五种律仪：别解脱律仪、念律仪、智律仪、忍律仪、精进律仪。其中，"具足此别解脱律仪"，这是别解脱律仪。"守护眼根，防护眼根"，这是念律仪。
"世间诸暴流，（阿耆多，世尊说：）
念为其防护，
我说诸流防，以慧而遮蔽。"
这是智律仪。对资具的受用也包含在此中。以"他能忍受寒热"等方式所说的，称为忍律仪。以"不容忍已生起的欲寻"等方式所说的，称为精进律仪。活命遍净也包含在此中。如是这五种律仪，以及怖畏恶行的善男子对已遇对境的离，这一切都应知为律仪戒。不违犯戒即是已受持戒者身语的不违犯。这是对"什么是戒"之问的解答。
7.
在其余诸问中，"以何义为戒"？以戒持义为戒。什么是戒持？即是摄持，意为由善行而使身业等不散乱。或是保持，意为作为善法的住处而成为依持。语言学者只承认这两种含义。其他人则以"头义为戒义"、"清凉义为戒义"等方式解释其义。
8.
现在"什么是它的相、味、现起、足处"？关于这个：
尽管它分成多种，
戒持仍是其相，
如色虽分多种，
可见性是其相。
如同虽然色处分为青黄等多种，但可见性是其相，因为虽分为青等多种，但不离可见性。同样，虽然戒分为思等多种，但上面所说的以摄持身业等和作为善法住处的戒持，即是其相，因为虽分为思等多种，但不离摄持和作为住处的性质。如是，对于它的相：
破除恶戒性，无过之功德，
以作用成就，称之为味义。
因此，应知此戒以作用义之味为破除恶戒味，以成就义之味为无过味。因为在相等中，作用或成就称为味。
清净为现起，此为智者说，
惭愧二种法，说为其足处。
此戒以身清净、语清净、意清净等;

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.

Sīlānisaṃsakathā

9.Kimānisaṃsaṃ sīlanti avippaṭisārādianekaguṇapaṭilābhānisaṃsaṃ. Vuttañhetaṃ – ‘‘avippaṭisāratthāni kho, ānanda, kusalāni sīlāni avippaṭisārānisaṃsānī’’ti (a. ni. 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 sugatiṃ saggaṃ lokaṃ upapajjati, ayaṃ pañcamo ānisaṃso sīlavato sīlasampadāyā’’ti (dī. ni. 2.150; a. ni. 5.213; mahāva. 285).

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 –

Sāsane kulaputtānaṃ, patiṭṭhā natthi yaṃ vinā;

Ānisaṃsaparicchedaṃ, tassa sīlassa ko vade.

Na gaṅgā yamunā cāpi, sarabhū vā sarasvatī;

Ninnagā vāciravatī, mahī vāpi mahānadī.

Sakkuṇanti visodhetuṃ, taṃ malaṃ idha pāṇinaṃ;

Visodhayati sattānaṃ, yaṃ ve sīlajalaṃ malaṃ.

Na taṃ sajaladā vātā, na cāpi haricandanaṃ;

Neva hārā na maṇayo, na candakiraṇaṅkurā.

Samayantīdha sattānaṃ, pariḷāhaṃ surakkhitaṃ;

Yaṃ sameti idaṃ ariyaṃ, sīlaṃ accantasītalaṃ.

Sīlagandhasamo gandho, kuto nāma bhavissati;

Yo samaṃ anuvāte ca, paṭivāte ca vāyati.

Saggārohaṇasopānaṃ , aññaṃ sīlasamaṃ kuto;

Dvāraṃ vā pana nibbāna, nagarassa pavesane.

Sobhantevaṃ na rājāno, muttāmaṇivibhūsitā;

Yathā sobhanti yatino, sīlabhūsanabhūsitā.

Attānuvādādibhayaṃ, viddhaṃsayati sabbaso;

Janeti kittihāsañca, sīlaṃ sīlavataṃ sadā.

Guṇānaṃ mūlabhūtassa, dosānaṃ balaghātino;

Iti sīlassa viññeyyaṃ, ānisaṃsakathāmukhanti.

Sīlappabhedakathā



我来将这段巴利文直译成简体中文：
3.121.这样说的清净为现起，以清净性而显现，达到可被把握的状态。智者说惭愧是它的足处，意为近因。因为有惭愧时，戒生起且安住；无惭愧时，既不生起，也不安住。如是应知戒的相、味、现起、足处。
戒的功德之说
9
戒有什么功德？有无悔等多种功德利益。因为这样说："阿难，诸善戒是为了无悔，以无悔为功德。"
又说："居士们，持戒者戒圆满有五种功德。什么是五种？在此，居士们，持戒、戒圆满者由不放逸因缘获得大财富聚，这是持戒者戒圆满的第一功德。复次，居士们，持戒、戒圆满者得好名声广传，这是持戒者戒圆满的第二功德。复次，居士们，持戒、戒圆满者无论走近哪个集会，或刹帝利集会，或婆罗门集会，或居士集会，或沙门集会，都能无畏走近，不羞怯，这是持戒者戒圆满的第三功德。复次，居士们，持戒、戒圆满者临终不迷乱，这是持戒者戒圆满的第四功德。复次，居士们，持戒、戒圆满者身坏命终后往生善趣天界，这是持戒者戒圆满的第五功德。"
又以"诸比丘，若比丘希望'愿我为同梵行者所爱、所乐、所敬、所重'，应当圆满戒行"等方式说明从可爱可乐等到漏尽为止的多种戒的功德。如是，戒有无悔等多种功德。又：
善男子于教中，无此不得立，
谁能说尽此戒，功德之边际？
不论是恒河，耶牟那河等，
萨拉布河或，萨拉斯瓦蒂，
阿奇拉瓦蒂，摩希大江河，
都不能清净，众生此垢染，
唯有戒水能，清净众生垢。
不论带雨风，亦非栴檀香，
非珠非宝玉，非月光芽蕾，
能息此世间，善护众生热，
如此最清凉，圣戒能息灭。
何处有香气，能与戒香同，
顺风与逆风，皆能普飘散？
登天之阶梯，何物与戒同？
涅槃城门中，更有何入处？
国王虽庄严，珍珠宝严饰，
不如持戒者，以戒为严饰。
自责等诸怖，一切皆破除，
常生誉喜悦，持戒者之戒。
为诸功德本，摧破诸过力，
如是应了知，戒德说之门。
戒的种类之说

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

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

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

Catubbidhaṃ hānabhāgiyaṭhitibhāgiyavisesabhāgiyanibbedhabhāgiyavasena. Tathā bhikkhubhikkhunīanupasampannagahaṭṭhasīlavasena, pakatiācāradhammatāpubbahetukasīlavasena, pātimokkhasaṃvaraindriyasaṃvaraājīvapārisuddhipaccayasannissitasīlavasena ca.

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

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.

Dutiyaduke 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.

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

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; 

我来将这段巴利文直译成简体中文：
10
现在对所说的"戒有几种"，这里是解答。首先，一切戒以其戒持相而为一种。
以行持与禁止而为二种。同样，以增上行与初梵行、离与不离、依与不依、有时限与尽寿、有限与无限、世间与出世间而为二种。
以下劣、中等、殊胜而为三种。同样，以自增上、世间增上、法增上，以被执取、未被执取、寂止，以清净、不清净、疑惑，以有学、无学、非有学非无学而为三种。
以退分、住分、胜分、抉择分而为四种。同样，以比丘、比丘尼、未受具足戒者、在家者之戒，以自然、习惯、法性、宿因之戒，以别解脱律仪、根律仪、活命遍净、资具依止之戒而为四种。
以边际遍净戒等而为五种。这也在无碍解道中说："五种戒：边际遍净戒、无边际遍净戒、圆满遍净戒、无执取遍净戒、寂止遍净戒。"同样，以断、离、思、律仪、不违犯而为五种。
11
其中在一种分类中，意义应如前所说理解。在二种分类中，凡是世尊制定"此应当作"的学处的圆满，是行持。凡是对所禁止的"此不应作"的不作，是禁止。这里是词义解释：由于在诸戒中以圆满行持而转起，故为行持。由此防护所禁止的，故为禁止。其中，行持是由信与精进成就，禁止是由信成就。如是以行持与禁止而为二种。
第二对中，增上行是最上行为。增上行即是增上行法。或是关于增上行而制定的是增上行法，这是除了八正命外其余诸戒的代称。因为是道梵行的初始，故为初梵行，这是八正命戒的代称。因为这是道的初始，应在前分时就清净。因此说："在此之前，他的身业、语业、活命已极清净。"或者说是微细学处的，这是增上行戒；其余的是初梵行戒。或者包含在两部分别中的是初梵行戒，包含在犍度中的是增上行戒。由于成就增上行戒而成就初梵行戒。因此说："诸比丘，比丘不圆满增上行法而能圆满初梵行法，无有此事。"如是以增上行与初梵行而为二种。
第三对中，仅仅离杀生等是离戒，其余思等是不离戒，如是以离与不离而为二种。
第四对中，依止有两种：渴爱依止和见依止。其中，"以此戒我将成为天人或某类天人"等;

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.

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

Chaṭṭhaduke lābhayasañātiaṅgajīvitavasena diṭṭhapariyantaṃ sapariyantaṃ nāma. Viparītaṃ apariyantaṃ. Vuttampi cetaṃ paṭisambhidāyaṃ ‘‘katamaṃ taṃ sīlaṃ sapariyantaṃ? Atthi sīlaṃ lābhapariyantaṃ, atthi sīlaṃ yasapariyantaṃ, atthi 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.

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.


我来帮你直译这段巴利文:
7.50. 如此追求生存圆满而产生的,这是依于渴爱的。以"通过戒得清净"这样的清净见而产生的,这是依于见的。然而出世间的和作为其资粮的世间的,这是无依的,如是依于"有依"和"无依"而有两种。
在第五对中,以时限来约定受持的戒是有时限的。受持终身并如是持续到命终的是尽形寿的,如是依于"有时限"和"尽形寿"而有两种。
在第六对中,依于利养、名声、亲属、肢体、生命而有限制的称为有限的。与此相反的是无限的。这在《无碍解道》中也说:"什么是有限的戒?有以利养为限的戒,有以名声为限的戒,有以亲属为限的戒,有以肢体为限的戒,有以生命为限的戒。什么是以利养为限的戒?在此有人因利养之故、以利养为缘、以利养为因而违犯已受持的学处,这就是以利养为限的戒。"以此方法也应详述其他的。在无限的解答中也说:"什么是不以利养为限的戒?在此有人因利养之故、以利养为缘、以利养为因,即使要违犯已受持的学处也不生起心,他怎么会违犯呢?这就是不以利养为限的戒。"以此方法也应详述其他的。如是依于"有限"和"无限"而有两种。
在第七对中,一切有漏戒是世间的。无漏戒是出世间的。其中世间戒能带来特殊的生存,也是解脱生存的资粮。如说:"律为了防护,防护为了无悔,无悔为了喜悦,喜悦为了喜,喜为了轻安,轻安为了乐,乐为了定,定为了如实知见,如实知见为了厌离,厌离为了离贪,离贪为了解脱,解脱为了解脱知见,解脱知见为了无取般涅槃,谈论为了此义,商议为了此义,亲近为了此义,倾听为了此义,即是心无所取著的解脱。"出世间戒能带来解脱生存,也是省察智的基地。如是依于"世间"和"出世间"而有两种。

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.

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

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

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.

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

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.



我来帮你直译这段巴利文:
12. 在三法中,第一组中,以低劣的欲、心、精进或观察而生起的是低劣的。以中等的欲等而生起的是中等的。以殊胜的[欲等而生起的]是殊胜的。或者,为求名声而受持的是低劣的。为求福果而[受持的]是中等的。依靠圣者身份而受持认为"这是应当做的"是殊胜的。或者,被"我是具戒者,而这些其他比丘是恶戒者、恶法者"这样的自赞毁他等所染污的是低劣的。不被染污的世间戒是中等的。出世间[戒]是殊胜的。或者,依于渴爱而为了获得生存享乐而生起的是低劣的。为了自己解脱而生起的是中等的。为了一切众生解脱而生起的波罗蜜戒是殊胜的。如是依于"低劣"、"中等"、"殊胜"而有三种。
在第二组中,想要舍弃不适合自己的[行为],以尊重自己、敬畏自己而生起的是自增上。想要避免世人诽谤,以尊重世间、敬畏世间而生起的是世间增上。想要尊崇法的伟大,以尊重法、敬畏法而生起的是法增上。如是依于"自增上"等而有三种。
在第三组中,在二法中所说的"依于"的,因为被渴爱、见解所执取,故是被执取的。作为凡夫贤者的道资粮和有学圣者的道相应[戒]是不被执取的。有学、无学的果相应[戒]是已平息的。如是依于"被执取"等而有三种。
在第四组中,不犯罪过而圆满的,或者犯了[罪]后又作了忏悔的,那是清净的。犯了罪而未作忏悔的是不清净的。对事物或罪过或违犯有疑虑者的戒称为疑虑戒。其中修行者应当清净不清净戒,对于疑虑[戒],不做有疑虑的事和违犯,"这样会安乐"而去除疑虑。如是依于"清净"等而有三种。
在第五组中,与四圣道和三沙门果相应的戒是有学的。与阿罗汉果相应的是无学的。其余的是非有学非无学的。如是依于"有学"等而有三种。
在《无碍解道》中,因为在世间称某些众生的本性为戒,如所说"此人性喜乐,此人性痛苦,此人性争吵,此人性装饰",所以依那种方式说"三种戒:善戒、不善戒、无记戒"。如是依于"善"等也有三种。其中,不善[戒]在此处所说的戒的相等任何一点都不相符,所以在此不被提及,因此应当知道它的三种性如前所说。

13. Catukkesu paṭhamacatukke –

Yodha sevati dussīle, sīlavante na sevati;

Vatthuvītikkame dosaṃ, na passati aviddasu.

Micchāsaṅkappabahulo , indriyāni na rakkhati;

Evarūpassa ve sīlaṃ, jāyate hānabhāgiyaṃ.

Yo panattamano hoti, sīlasampattiyā idha;

Kammaṭṭhānānuyogamhi, na uppādeti mānasaṃ.

Tuṭṭhassa sīlamattena, aghaṭantassa uttari;

Tassa taṃ ṭhitibhāgiyaṃ, sīlaṃ bhavati bhikkhuno.

Sampannasīlo ghaṭati, samādhatthāya yo pana;

Visesabhāgiyaṃ sīlaṃ, hoti etassa bhikkhuno.

Atuṭṭho sīlamattena, nibbidaṃ yonuyuñjati;

Hoti nibbedhabhāgiyaṃ, sīlametassa bhikkhunoti.

Evaṃ hānabhāgiyādivasena catubbidhaṃ.

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.

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.

Catutthacatukke yaṃ bhagavatā ‘‘idha bhikkhu pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī samādāya 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.

Pātimokkhasaṃvarasīlaṃ



我来帮你直译这段巴利文：
13. 在四法中，第一组四法中：
若人亲近恶戒者，不亲近具戒者；
违犯事物不见过，此人实为无智者。
多起邪思不护根，如是之人戒退失。
若人心生自满足，以具足戒于此处；
于业处修习之中，不能生起意乐心。
仅以戒德生满足，不为更高而努力；
此比丘之戒德行，唯成住分而不进。
若具戒者更努力，为求定境而精进；
此比丘之戒德行，必定趋向殊胜分。
不以戒德生满足，精勤修习厌离法；
此比丘之戒德行，必定趋向通达分。
如是依于"退分"等而有四种。
在第二组四法中，为比丘制定的学处，以及他们从比丘尼的制定中应当护持的，这是比丘戒。为比丘尼制定的学处，以及她们从比丘的制定中应当护持的，这是比丘尼戒。沙弥和沙弥尼的十戒是未受具足戒。优婆塞和优婆夷以常戒方式的五学处，或有精进时的十戒，以布萨支的八戒，这是在家戒。如是依于"比丘戒"等而有四种。
在第三组四法中，北俱卢洲人的无违犯是自然戒。种姓、地区、外道各自的界限行为是习惯戒。如说："阿难，这是法性，当菩萨入母胎时，菩萨之母对男子不生起与欲乐相应的心。"如是所说的菩萨之母戒是法性戒。大迦叶等纯净有情和菩萨在那些出生中的戒是宿因戒。如是依于"自然戒"等而有四种。
在第四组四法中，世尊所说："在此比丘守护别解脱律仪而住，具足行为和行处，于微细罪过见怖畏而受持学习诸学处"，这称为别解脱律仪戒。其次所说："他以眼见色已，不取相、不取随相，因为若住于不防护眼根，则贪忧等恶不善法会随之而来，为防护此而修行，护眼根，于眼根生起防护。以耳闻声已...以鼻嗅香已...以舌尝味已...以身触触已...以意知法已，不取相...于意根生起防护"，这是根律仪戒。对于为活命而制定的六学处的违犯，以及"欺诈、谄媚、暗示、贬抑、以利求利"等恶法而生起的邪命的离，这是活命遍净戒。以"如理思惟而受用衣服，只为了防护寒冷"等方式所说的以思惟而清净的四资具受用是资具依止戒。
别解脱律仪戒

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 –

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

Tattha 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.

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.

Gocaroti atthi gocaro atthi agocaro.

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.

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 hoti samupeto upagato samupagato upapanno sampanno samannāgato, tena vuccati ‘‘ācāragocarasampanno’’ti (vibha. 511).


我来帮你直译这段巴利文：
14. 这里从开始依次解释词义并作出判定之说。"在此"是指在此教法中。"比丘"是指因为看见轮回中的怖畏，或因为穿着破碎的衣等而得此称呼的信心出家的良家子。"守护别解脱律仪"中，别解脱是指学处戒。因为谁护持它，它就解脱谁，使之脱离恶道等苦，所以称为别解脱。防护称为律仪，这是身语不违犯的名称。别解脱即是律仪为别解脱律仪。以彼别解脱律仪而防护是守护别解脱律仪，意即已得到、具足。"而住"是指行持。"具足行为和行处"等的意义应当依已来的圣典方式理解。因为说：
"具足行为和行处"是指有行为，有非行为。
其中什么是非行为？身的违犯、语的违犯、身语的违犯，这称为非行为。一切恶戒也是非行为。在此有人以竹器布施、或钵布施、或花果沐浴齿木布施、或谄媚、或豆羹、或卑下、或作腿使者、或以其他任何佛所呵责的邪命活命，这称为非行为。
其中什么是行为？身的不违犯、语的不违犯、身语的不违犯，这称为行为。一切戒律仪都是行为。在此有人不以竹器布施、不以钵、不以花果、不以沐浴齿木布施、不以谄媚、不以豆羹、不以卑下、不以作腿使者、不以其他任何佛所呵责的邪命活命，这称为行为。
行处是指有行处，有非行处。
其中什么是非行处？在此有人以妓女为行处，或以寡妇、或成年少女、或黄门、或比丘尼为行处，或以酒馆为行处，或与国王、大臣、外道、外道弟子以不适宜的交际而住，或者那些无信、无净信、非如水井、辱骂诽谤、欲不利、欲危害、欲不安、欲不安稳的家族对比丘、比丘尼、优婆塞、优婆夷，他亲近、随从、承侍如是的家族，这称为非行处。
其中什么是行处？在此有人不以妓女为行处⋯⋯不以酒馆为行处，不与国王⋯⋯外道弟子以不适宜的交际而住，或者那些有信、有净信、如水井、袈裟光明、圣者风气、欲利益⋯⋯欲安稳的家族对比丘⋯⋯优婆夷，他亲近、随从、承侍如是的家族，这称为行处。如是以此行为和此行处而亲近、具近、到达、具达、达到、具足、成就，所以称为"具足行为和行处"。


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.

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.

Apica 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.

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.

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.

Katamo upanibandhagocaro? Cattāro satipaṭṭhānā yattha cittaṃ upanibandhati. Vuttañhetaṃ bhagavatā – ‘‘ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo? Yadidaṃ cattāro satipaṭṭhānā’’ti (saṃ. ni. 

我来帮你直译这段巴利文：
在此也应以此方式理解行为和行处。非行为有两种：身的和语的。其中什么是身的非行为？在此有人即使在僧团中也无恭敬，推撞着长老比丘而站立，推撞着而坐，在前面站立，在前面坐，坐在高座，包着头而坐，站着说话，挥舞手臂说话，当长老比丘们赤足经行时他穿鞋经行，当他们在低经行道经行时他在高经行道经行，当他们在地上经行时他在经行道经行，挤入长老比丘间而站立，挤入而坐，以座位阻挡新比丘，在浴室不问长老比丘就添加柴薪，关门，在浴场推撞着长老比丘而下水，在前面下水，推撞着而洗浴，在前面洗浴，推撞着而上岸，在前面上岸，进入俗家时推撞着长老比丘而行，在前面而行，超越长老比丘们在前面行走，在那些俗家的内室、隐密、遮蔽处，那里有俗家妇女、少女坐着的地方，他也突然进入，甚至抚摸小孩的头，这称为身的非行为。
其中什么是语的非行为？在此有人即使在僧团中也无恭敬，不问长老比丘就说法。解答问题，诵读波罗提木叉，站着说话，挥舞手臂说话，进入俗家后对妇女或少女这样说："某名某姓的，有什么？有粥吗？有饭吗？有硬食吗？我们要喝什么？要吃什么？要食用什么？或者你们要给我什么？"如此胡言，这称为语的非行为。而它的对立面应当理解为行为。
又，比丘有恭敬、有礼貌，具足惭愧，善着衣、善披衣，以令人信乐的前行、后退、前视、旁视、屈伸、低眼的威仪，具足威仪，防护诸根门，饮食知量，修习警寤，具足正念正知，少欲、知足，精进努力，对细行谨慎行持，多有敬重恭敬而住，这称为行为。如是应当理解行为。
行处有三种：依止行处、守护行处、系缚行处。其中什么是依止行处？具足十种论事功德的善友，依止他而听闻未闻，净化已闻，度脱疑惑，端正见解，使心清净。或者随学而在信增长，在戒、闻、舍、慧增长，这称为依止行处。
什么是守护行处？在此比丘进入俗家，行于街道时，低眼，视线仅及一寻，善防护而行，不看象，不看马，不看车，不看步行者，不看

5.372), ayaṃ vuccati upanibandhagocaro. Iti iminā ca ācārena iminā ca gocarena upeto…pe… samannāgato. Tenapi vuccati ācāragocarasampannoti.

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

Indriyasaṃvarasīlaṃ



我来帮你直译这段巴利文：
5.372)，这称为系缚行处。如是以此行为和此行处而亲近⋯⋯具足。因此也称为具足行为和行处。
"于微细罪过见怖畏"是指对微小量的、非故意所犯的、学处、不善心生起等类的罪过习惯于见到怖畏。"受持学习诸学处"是指对于在诸学处中任何应当学习的，他都完全受持而学习。在此，以"守护别解脱律仪"为止，是以人为根本的教说显示别解脱律仪戒。而"具足行为和行处"等一切，是为了显示如是修行者成就那戒、那修行而说，应当如是理解。
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.

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 –

‘‘Tassā dantaṭṭhikaṃ disvā, pubbasaññaṃ anussari;

Tattheva so ṭhito thero, arahattaṃ apāpuṇī’’ti.

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

‘‘Nābhijānāmi itthī vā, puriso vā ito gato;

Apica aṭṭhisaṅghāṭo, gacchatesa mahāpathe’’ti.

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.



我来为您翻译这段巴利文：
15. 接下来所说的"他以眼见色"等方式显示的根律仪戒，其中"他"是指安住于别解脱律仪戒的比丘。"以眼见色"是指以因缘上称为眼根的、能够看见色的眼识见到色。古德说："眼不能见色，因为无心；心不能见色，因为无眼；但当门和所缘相触时，以眼净色为所依的心能够看见。这种说法就像'以弓射箭'等用具的说法一样，所以'以眼识见色'才是这里的正确含义。" "不取相"是指不取女相、男相或净相等烦恼事的相，仅止于所见而已。"不取随相"是指不取因为能显示烦恼而被称为随相的手势、足迹、微笑、言语、观看等各种行相，只取其中真实的部分，就像住在支提山的大帝须长老一样。
据说，当长老从支提山到阿努拉德普勒（今斯里兰卡阿努拉德普勒）去托钵时，有一个家族的儿媳与丈夫吵架后，打扮得如天女一般，一大早从阿努拉德普勒出城往亲戚家去，在路上看见长老后心生颠倒，大声笑了起来。长老想"这是什么"而看过去时，对她的牙齿生起不净想，证得阿罗汉果。如此说：
"见到她的牙骨，忆起旧时想，
长老住于彼处，证得阿罗汉果。"
她的丈夫跟在后面走来，看见长老后问道："尊者，您看见什么女人吗？"长老说：
"我不知是女人，还是男人过，
只见骨聚集，行于大道上。"
关于"由此因缘"等，意思是：由于什么原因，因为眼根不防护，以正念之门未防护眼根、眼门未关闭而住时，这些贪等法会流入、跟随此人。"为防护而修习"是指为了以正念之门关闭眼根而修习。如此修习者即是守护眼根，也称为在眼根上生起防护。这里虽然在眼根上没有防护或不防护，因为依止眼净色不会生起念或失念。但是当色所缘进入眼的范围时，有分心生灭两次之后，转向作用的作意界生起后灭去。然后眼识执行见的作用。然后异熟意界执行领受作用。然后无因异熟意识界执行推度作用。然后无因唯作意识界执行确定作用而生起灭去，之后速行生起。


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.

Tasmiṃ 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.

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

Ājīvapārisuddhisīlaṃ



我来为您翻译这段巴利文：
在那里，无论是有分心的时候，还是转向等任何一个时候，都没有防护或不防护。但在速行的刹那，如果生起恶戒或失念或无知或不忍或懈怠，就成为不防护。这样的不防护被称为眼根不防护。为什么？因为当这种情况存在时，门也不守护，有分心和转向等路心也不守护。比如什么？就像城市的四个城门不防护时，即使里面的房门、仓库、内室等都很好地防护着，城内的所有财物也是不受保护、不受看管的。因为盗贼可以从城门进入，想做什么就做什么。同样地，当速行中生起恶戒等时，由于这种不防护，门也不守护，有分心和转向等路心也不守护。
但当生起戒等时，门也受到守护，有分心和转向等路心也受到守护。比如什么？就像城门受到防护时，即使里面的房屋等不受防护，城内的所有财物也是很好地受保护、受看管的。因为城门关闭时，盗贼就没有办法进入。同样地，当速行中生起戒等时，门也受到守护，有分心和转向等路心也受到守护。因此，在速行刹那生起的也被称为眼根防护。
关于"以耳闻声"等也是相同的道理。应当知道，这根律仪戒简要来说就是以避免在色等对象上执取烦恼随逐的相等为特相。
活命遍净戒

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.

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.

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

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

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

‘‘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).



我来为您翻译这段巴利文：
16. 现在，在根律仪戒之后所说的活命遍净戒中，关于为活命而制定的六学处，即："为了活命，因为活命，恶欲者为欲所驱使而虚妄宣称未证得的上人法，犯波罗夷。为了活命，因为活命，从事媒介活动，犯僧残。为了活命，因为活命，说'住在你的精舍里的那位比丘是阿罗汉'，对于承认的人，犯偷兰遮。为了活命，因为活命，比丘无病为自己乞求美食而食用，犯波逸提。为了活命，因为活命，比丘尼无病为自己乞求美食而食用，犯悔过。为了活命，因为活命，无病为自己乞求汤或饭而食用，犯突吉罗。"如是制定的六学处。
关于诈骗等，这是圣典："什么是诈骗？依附利养、恭敬、名声的恶欲者为欲所驱使，以受用资具，或以含蓄暗示，或以威仪的摆布、设置、安置、皱眉、作态等方式所进行的欺诈、诈骗、诈骗性，这称为诈骗。
什么是谄媚？依附利养、恭敬、名声的恶欲者为欲所驱使，对他人的谄说、谄媚、交谈、赞说、共赞、抬举、共抬举、称扬、共称扬、说悦意语、讨好、如绿豆汤般柔顺、奉承，这称为谄媚。
什么是暗示？依附利养、恭敬、名声的恶欲者为欲所驱使，对他人作记号、示意、暗示、作暗示、含蓄的话、间接的话，这称为暗示。
什么是贬抑？依附利养、恭敬、名声的恶欲者为欲所驱使，对他人的辱骂、诽谤、责难、轻蔑、共轻蔑、讥讽、共讥讽、诋毁、共诋毁、说不善、背后中伤，这称为贬抑。
什么是以利求利？依附利养、恭敬、名声的恶欲者为欲所驱使，将从这里得到的物品拿到那里，或将从那里得到的物品拿到这里。这种以物品换取物品的追求、寻求、遍求、探求、搜求、遍搜求，这称为以利求利。"

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

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 upanentānaṃ tadanuggahakāmataṃyeva āvikatvā paṭiggahaṇena ca tato pabhuti api sakaṭabhārehi upanāmanahetubhūtaṃ vimhāpanaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthūti veditabbaṃ. Vuttañhetaṃ mahāniddese –

‘‘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 . Yā evarūpā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ, idaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthū’’ti (mahāni. 87).


我来为您翻译这段巴利文：
17. 这段圣典的含义应当这样理解。首先在诈骗的解释中，"依附利养、恭敬、名声"是指依附、希求利养、恭敬和称赞。"恶欲者"是指想要显示不存在的功德者。"为欲所驱使"是指被欲望所损害、被折磨的意思。
此后，因为在《大义释》中提到三种诈骗事，即依托受用资具、含蓄暗示和威仪。因此为了说明这三种，才开始说"以受用资具等"。其中，对于被邀请接受衣服等并确实需要的人，由于恶欲而拒绝；当知道这些居士对自己已有坚定的信心后，他们又以"啊，大德少欲，不愿接受任何东西，如果能接受一点点，那就是我们的善得"等各种方式供养精美的衣服等物，而他表现出只是为了摄受他们才接受；从此以后，甚至引起他们用车载运供养的令人惊叹的行为，这就是所谓的依托受用资具的诈骗事。这在《大义释》中说：
"什么是依托受用资具的诈骗事？这里，居士们邀请比丘接受衣服、饮食、卧具、病人所需药品等资具。他是恶欲者，为欲所驱使，想要衣服等资具，为了得到更多而拒绝衣服，拒绝饮食，拒绝卧具，拒绝病人所需药品等资具。他这样说：'沙门要高贵的衣服做什么？沙门从坟场、垃圾堆或商店收集破布做僧伽梨衣穿着才适合。沙门要高贵的饮食做什么？沙门以乞食维生才适合。沙门要高贵的卧具做什么？沙门住在树下或露地才适合。沙门要高贵的病人所需药品做什么？沙门用陈腐的尿或阿摩勒果片做药才适合。'因此他穿着粗劣的衣服，食用粗劣的饮食，使用粗劣的卧具，使用粗劣的病人所需药品。居士们知道他：'这位沙门少欲、知足、远离、不与众交际、精进、持头陀行。'他们更多地邀请他接受衣服等资具。他这样说：'由于三种当前因缘，有信的善男子得到许多福德：由于信的当前因缘，有信的善男子得到许多福德；由于施物的当前因缘...由于应供者的当前因缘，有信的善男子得到许多福德。你们有这信心，又有施物，我是接受者，如果我不接受，你们就会失去功德，我不需要这个。但是为了怜悯你们，我接受。'因此他接受许多衣服，接受许多饮食...药品资具。这种皱眉、作态、诈骗、行骗、诈骗性，这就是依托受用资具的诈骗事。"


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

‘‘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).

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 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).

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.

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.


我来为您翻译这段巴利文：
对于恶欲者，通过暗示证得上人法的言语使人惊叹，这应当知道是所谓的含蓄暗示的诈骗事。如说：
"什么是所谓的含蓄暗示的诈骗事？这里有些人是恶欲者，为欲所驱使，想要得到尊敬，想'人们会这样尊敬我'，而说与圣法相关的话：'穿这样衣服的沙门是大有威德的'他这样说。'使用这样的钵、铜盘、水器、滤水器、钥匙、腰带、凉鞋的沙门是大有威德的'他这样说。'有这样的戒师、阿阇黎、同戒师、同阿阇黎、朋友、熟人、亲密者、同伴的，住在这样的精舍、重阁、宫殿、洞窟、石窟、小屋、尖顶屋、高阁、阁楼、集会堂、凉亭、树下的沙门是大有威德的'他这样说。或者说'这位沙门是精进者、警觉者、严谨者、说法者、善于言谈者，他获得如此寂静的禅定'，他说这样深奥、隐秘、微妙、隐藏、出世间、与空性相应的话。这种皱眉、作态、诈骗、行骗、诈骗性，这就是所谓的含蓄暗示的诈骗事。"
对于恶欲者，通过为了得到尊敬而摆出的威仪使人惊叹，这应当知道是依托威仪的诈骗事。如说："什么是所谓的依托威仪的诈骗事？这里有些人是恶欲者，为欲所驱使，想要得到尊敬，想'人们会这样尊敬我'，安排走姿，安排站姿，安排坐姿，安排卧姿，刻意地走，刻意地站，刻意地坐，刻意地卧，装作入定地走，装作入定地站、坐、卧，在人前装作禅修。这种威仪的摆布、设置、安置、皱眉、作态、诈骗、行骗、诈骗性，这就是所谓的依托威仪的诈骗事。"
其中，"所谓的依托受用资具"是指被称为依托受用资具或以受用资具所称的。"含蓄暗示"是指近边的言语。"威仪"是指四威仪。"摆布"等，"设置"是指恭敬地设置。"设置"是指设置的样子。"安置"是指精心安排，即是说使之庄严。"皱眉"是指通过显示处于精进最前位而作皱眉，即是说收缩面部。"常作皱眉者"为"皱眉者"。"皱眉者的状态"为"皱眉性"。"诈骗"是指使人惊叹。"行诈骗"是诈骗者的行为。"诈骗性"是诈骗的状态。
在谄媚的解释中，"谄说"是指看见来到精舍的人就说："诸位为何而来？是来邀请比丘吗？如果是这样，你们先去，我拿着钵跟在后面来。"这样从开始就谄说。或者推举自己说："我是帝须，国王对我有信心，某某大臣对我有信心。"这样推举自己的谄说是谄说。"谄媚"是指被问到时作如前所说的谄媚。"交谈"是指当居士厌烦时，害怕而一再给他们机会好好谄说。"赞说"是指说"大富翁、大船主、大施主"这样抬举着说。"共赞"是指从各方面抬举着说。


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 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.

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.

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.

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.

Kulūpako 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.


我来为您翻译这段巴利文：
"抬举"是指说："优婆塞们，从前在这样的时候你们布施新物，现在为什么不布施？"直到他们说"我们会布施，尊者，只是找不到机会"等，这样一再地提升、缠绕。或者看见手中拿着甘蔗就问："优婆塞们，这是从哪里拿来的？""从甘蔗田，尊者。""那里的甘蔗甜吗？""尊者，吃了就知道。""优婆塞，可以给比丘甘蔗。"即使他们推辞，这样的缠绕言语称为抬举。从各方面反复抬举是共抬举。
"称扬"是指"这个家族只认识我，如果那里有布施物，只布施给我"，这样举扬称赞是称扬，即是说称赞。这里应当说油商的故事。从各方面反复称扬是共称扬。
"说悦意语"是指不考虑是否合乎真实、合乎法，只是反复说讨人喜欢的话。"讨好"是指卑下的行为，把自己一再放在低处行事。"如绿豆汤般柔顺"是指像绿豆汤一样。就像煮绿豆时只有一些不熟，其余的都熟了，同样地，这个人的话只有一点是真实的，其余都是虚妄的，这样的人称为"如绿豆汤者"。这种状态是"如绿豆汤般柔顺"。"奉承"是指奉承的状态。如同奶妈用手臂或肩膀抱着家族的孩子，意思是扶持。这种奉承的行为是"奉承行"。奉承行的状态是"奉承"。
在暗示的解释中，"记号"是指任何能使他人产生布施资具想的身语行为。"示意"是指看见人拿着硬食离去时问："得到什么硬食？"等方式的作记号。"暗示"是指与资具相关的话。"作暗示"是指看见牧童就问："这些牛犊是产奶的母牛的犊子还是只能得到酪的母牛的犊子？"当回答"是产奶的母牛的犊子，尊者"时，就说："不是产奶的母牛的犊子，如果是产奶的母牛的犊子，比丘们也能得到奶。"用这样的方式告诉那些孩子的父母，使他们布施牛奶等的作暗示。"含蓄的话"是指靠近后说话。这里应当说常去俗家的比丘的故事。
据说，一个常去俗家的比丘想吃饭就进入家里坐下。看见他后不想布施的主妇说"没有米"，装作要去拿米一样到邻居家去。比丘进入内室观看，看见门角有甘蔗，容器里有糖，篮子里有咸鱼片，瓮里有米，罐里有酥油，就出来坐着。主妇回来说"没有得到米"。比丘说："优婆塞女，'今天不会有斋饭'的征兆早就看到了。""什么征兆，尊者？""我看见门角放着的甘蔗像蛇，看着要打它时，看见容器里放着的糖块像石头，被石块打中的蛇在篮子里做出像咸鱼片的伸展，它要咬那石块时露出像瓮里的米一样的牙齿，它发怒时从口中流出的带毒的唾液像罐里的酥油。"她想"不能欺骗这秃头"，就给了甘蔗，煮了饭，连同酥油、糖、鱼一起全部给了。这样靠近后说话应当知道是含蓄的话。"间接的话"是指转说使得到那个的话。


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 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.

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.

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.

Paccayasannissitasīlaṃ



我来为您翻译这段巴利文：
在贬抑的解释中，"辱骂"是指以十种辱骂事而辱骂。"诽谤"是指轻蔑地说话。"责难"是指以"无信仰、无信心"等方式指责过失。"轻蔑"是指用言语抬举说"不要在这里说这个"。从各方面以事实和理由作轻蔑是共轻蔑。或者看见不布施的人说"啊，真是施主"这样的抬举是轻蔑。说"大施主"这样很好地抬举是共轻蔑。"讥讽"是指"这个人活着有什么用，只吃种子"这样嘲笑。"共讥讽"是指"为什么说他不布施？他总是对所有人说'没有'"这样更好地嘲笑。"诋毁"是指使达到不布施或恶名。从各方面诋毁是共诋毁。"说不善"是指"他会因为怕有恶名而给我"，从一家到另一家，从一村到另一村，从一地区到另一地区传播恶名。"背后中伤"是指在面前说甜言，背后说恶名。这就像对不能面对面看的人在背后吃肉一样，所以称为背后中伤。"这称为贬抑"是因为像用竹条擦去别人的功德，或者像研磨香料般碾碎他人的功德来寻求利养，所以称为贬抑。
在以利求利的解释中，"以利求利"是指追求。"从这里得到"是从这家得到。"在那里"是在某家。"追求"是希求。"寻求"是追寻。"遍求"是反复追寻。这里应当讲述从开始把所得到的施食给各家的孩子，最后得到乳粥而离去的比丘的故事。"探求"等是"追求"等的同义词，所以"追求"即是"探求"，"寻求"即是"搜求"，"遍求"即是"遍搜求"。这里应当如此理解配对。这是诈骗等的含义。
现在关于"如是等恶法"中，以"等"字应当理解包括《梵网经》中所说的"或有一些沙门婆罗门食用信施食物后，以这样的畜生明邪命维生。即：占相、占兆、占梦、占相、占鼠咬、火祭、杓祭"等诸多恶法。如是，由于违犯这些为活命而制定的六学处，以及这些"诈骗、谄媚、暗示、贬抑、以利求利"等恶法而生起的邪命，从一切种类的邪命中离，这就是活命遍净戒。这里的词义是：依此而活命为活命。是什么？寻求资具的努力。遍净是清净。活命的遍净为活命遍净。
资具依止戒

18. Yaṃ panetaṃ tadanantaraṃ paccayasannissitasīlaṃ vuttaṃ, tattha paṭisaṅkhā yonisoti upāyena pathena paṭisaṅkhāya ñatvā, paccavekkhitvāti attho . 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.

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 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.


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18. 现在，在此之后所说的资具依止戒中，"如理思维"是指以方法、途径思维而知，即是思察的意思。这里应当知道以"为了防御寒冷"等方式所说的思察就是"如理思维"。其中，"衣"是指内衣等任何一种。"受用"是指使用，或穿着或披覆。"只是为了"是指限定目的的确定语，因为修行者受用衣服的目的只是为了防御寒冷等，不超过这些。"寒冷"是指由于内在界的扰动或外在季节的变化而生起的任何寒冷。"防御"是指为了抵挡。为了不使身体生病，为了去除它。因为身体被寒冷所侵时，心散乱就不能如理精进，所以世尊允许为了防御寒冷而受用衣服。一切处都是这个道理。这里"热"是指火热。应当知道它在林火等中出现。在"虻、蚊、风、日晒、爬行类的触"中，"虻"是指叮咬苍蝇，也称为盲蝇。"蚊"就是蚊子。"风"是有尘无尘等种类。"日晒"是指太阳的热。"爬行类"是指任何爬行的长形动物如蛇等，它们的触有两种：咬触和碰触，披着衣服坐着的人不会受到伤害，所以在这样的地方为了防御它们而受用。再次说"只是为了"是为了显示确定目的的限定，因为遮蔽羞处是确定的目的，其他的是偶尔才有。其中"羞处"是指那些私密处。因为在暴露任何身体部位时，令惭愧破坏消失，由于破坏惭愧，所以称为羞处。为了遮蔽那羞处是"为了遮蔽羞处"。也有"为了遮蔽羞处"的读法。
"饮食"是指任何食物。因为任何食物因为比丘以乞食方式落入钵中，所以称为饮食。或者说饮食是食物的收集，即是说在各处所得到的施食的汇集、集合。"不为嬉戏"是说不像村童等为了嬉戏，即是说不为游戏的缘故。"不为骄慢"是说不像拳击手等为了骄慢，即是说不为力量的骄慢和男子气概的骄慢的缘故。"不为装饰"是说不像后宫女人或妓女等为了装饰，即是说不为使身体各部丰满的缘故。"不为庄严"是说不像舞者演员等为了庄严，即是说不为使肤色明亮的缘故。这里"不为嬉戏"是为了断除以痴为依的说的。"不为骄慢"是为了断除以瞋为依的说的。"不为装饰、不为庄严"是为了断除以贪为依的说的。"不为嬉戏、不为骄慢"是为了防止自己生起结缚说的。"不为装饰、不为庄严"是为了防止他人生起结缚说的。应当知道以这四种也说明了断除不如理行和耽著欲乐。


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. 

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"只是为了"意义如前所说。"这个身体"是指这个由四大种构成的色身。"维持"是为了相续维持。"存续"是为了活动不断绝，或为了长时间存续。如同破旧房屋的主人支撑房屋，如同车夫润滑车轴，他受用饮食是为了身体的维持和存续，不是为了嬉戏、骄慢、装饰、庄严。而且"维持"是命根的代名词，因此"为了这个身体的维持和存续"也应当知道是说为了使这个身体的命根持续。"为了止息伤害"，这里伤害是指以造成损害意义的饥饿。他受用饮食也是为了止息它，如涂敷伤口，如对治冷热等。"为了资助梵行"是为了资助整个教法梵行和道梵行。因为他依靠受用饮食而得的体力，通过实践三学而为了越度有的旷野而行道，为了资助梵行而受用，如为了越度旷野而食儿子肉，如为了渡河而用筏。

1.240) viya, samuddanittharaṇatthikā nāvamiva ca.

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 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.

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 –

‘‘Cattāro pañca ālope, abhutvā udakaṃ pive;

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

Ettāvatā ca payojanapariggaho majjhimā ca paṭipadā dīpitā hotīti veditabbā.

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 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.


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如用筏渡河，如用船渡海。
"我将消除旧受，不生新受"，是说通过受用这饮食，我将消除旧的饥饿之受，而不会像无限制饮食导致的手抖病、外衣病、翻肚病、乌鸦死亡病、吐食病等婆罗门中的任何一种那样生起新的受，如病人服药一样。或者说，现在由于不适当的无限制饮食，依靠旧业的缘故而生起的称为旧受。以适当的有限饮食消除它的缘故，我将消除那旧受。现在由于造作不当受用的业积累，依靠将来生起而称为新受。以正当受用不生起它的根源，不生新受，这里应当如此理解意义。至此应当知道已经说明了正当受用的摄持，断除自我折磨的实践，不舍弃如法的快乐。
"我将有活力"是说通过适量受用，由于没有断绝命根、破坏威仪的危险，我将有称为长时活动的活力，这个身体依靠这资具而住，如病人为了生存而服药。"无过失和安住"是说通过避免不当的寻求、接受、受用而无过失，通过适量受用而安住。由于不适当的无限制受用而生起不乐、懈怠、打呵欠。或者说由于没有智者谴责等过失而无过失，由于适当适量饮食而生身体力量而安住。或者说通过避免饱食撑腹而断除卧乐、靠乐、睡眠乐而无过失，通过减少四五口量的食物而使四威仪适合而安住。如说：
"不食四五口，
应当饮些水；
足够比丘住，
心志已远离。"
至此应当知道已经说明了目的的摄持和中道。
"住处"是住和坐。因为在任何地方睡卧，无论是在精舍还是半屋等，那是住。在任何地方坐，那是坐。把这两者合在一起称为住处。"为了消除季节的危险和乐于独处"，季节由于具有危害性而成为季节的危险。为了消除季节的危险和为了乐于独处。通过受用住处应当消除那能造成身体疾病和心散乱的不适季节，为了消除它和为了独处之乐的意思。虽然以防御寒冷等已经说明了消除季节的危险。但是如同在受用衣服时说遮蔽羞处是确定的目的，其他是偶尔才有，这里也应当知道是针对确定的消除季节的危险而说的。或者说，上述这种季节就是季节。危险有两种：显明的危险和隐藏的危险。其中，显明的危险是狮子、虎等。隐藏的危险是贪、瞋等。在那里由于不防护和看到不适当的色等而不造成伤害，比丘如此了知、思察而受用那住处，应当知道是如理思维而受用住处以消除季节的危险。


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 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.

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.

Catupārisuddhisampādanavidhi

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 –

‘‘Kikīva aṇḍaṃ camarīva vāladhiṃ,

Piyaṃva puttaṃ nayanaṃva ekakaṃ;

Tatheva sīlaṃ anurakkhamānakā,

Supesalā hotha sadā sagāravā’’ti.

Aparampi vuttaṃ – ‘‘evameva kho pahārāda yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ, taṃ mama sāvakā jīvitahetupi nātikkamantī’’ti (a. ni. 

我来为您翻译这段巴利文：
"病者资具药"中，因为对治病而称为资具，意思是说去除对抗。这是任何适宜物的代名词。因为医生的工作被允许，所以称为药。病者资具即是药，是病者资具药，意思是说任何对病人适宜的医生工作，如油、蜜、糖等。"资具"在"以七种城市资具善加防护"等处是说辅助。在"车以戒为资具，禅定为轴，精进为轮"等处是说装饰。在"这些是出家者应当集聚的生活资具"等处是说资材。这里资材和辅助都适合。因为那病者资具药是生命的辅助，不让致命的病生起而保护，也是资材。因为能使它长时存续，是它的因缘，所以称为资具。如是病者资具药和它的资具为病者资具药资具。那病者资具药资具，意思是说任何对病人适宜的、医生所允许的油、蜜、糖等生命资具。"已生"是指已产生、已存在、已出现。"病苦的"中，病是界的扰动，以及由此生起的麻风、肿瘤、疮等。因为从病生起而称为病苦的。"诸受"是指苦受、不善异熟受。那些病苦的诸受。"为了无恼害的最上"是为了无苦的最上。意思是直到那苦全部断除为止。
如是，这依托资具戒的特相简要来说应当知道是如理思维受用资具。这里的词义是：衣服等因为依靠、依止而受用时众生前进运作，所以称为资具。依止那些资具为依托资具。
成就四遍净的方法
19. 在这四种戒中，应当以信成就波罗提木叉律仪。因为它是以信为成就，因为学处的制定超越声闻的境界。这里学处制定的不可非议是例证。因此，应当以信完全受持如所制定的学处，即使对生命也不顾惜而善加成就。如说：
"如鹧鸪护蛋，
野牛护尾毛，
如母护爱子，
如人护一目，
如是护持戒，
常恭敬善美。"
又说："如是波呵罗，我为声闻制定的学处，我的声闻弟子们即使为了生命也不违犯。"

8.19). Imasmiṃ ca panatthe aṭaviyaṃ corehi baddhatherānaṃ vatthūni veditabbāni.

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

Aparampi 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 –

Pātimokkhaṃ visodhento, appeva jīvitaṃ jahe;

Paññattaṃ lokanāthena, na bhinde sīlasaṃvaraṃ.

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 –

‘‘Rūpesu saddesu atho rasesu,

Gandhesu phassesu ca rakkha indriyaṃ;

Ete hi dvārā vivaṭā arakkhitā,

Hananti gāmaṃva parassa hārino’’.

‘‘Yathā agāraṃ ducchannaṃ, vuṭṭhī samativijjhati;

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

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

‘‘Rūpesu saddesu atho rasesu,

Gandhesu phassesu ca rakkha indriyaṃ;

Ete hi dvārā pihitā susaṃvutā,

Na hanti gāmaṃva parassa hārino’’.

‘‘Yathā agāraṃ succhannaṃ, vuṭṭhī na samativijjhati;

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

Ayaṃ pana atiukkaṭṭhadesanā.

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

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

‘‘Kāmarāgena ḍayhāmi, cittaṃ me pariḍayhati;

Sādhu nibbāpanaṃ brūhi, anukampāya gotamā’’ti. (saṃ. ni. 1.212; theragā. 1232);

Thero āha –

‘‘Saññāya vipariyesā, cittaṃ te pariḍayhati;

Nimittaṃ parivajjehi, subhaṃ rāgūpasañhitaṃ;

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

我来为您翻译这段巴利文：
8.19. 在这个意义上应当知道长老们在森林中被盗贼捆绑的故事。
据说，在大路森林中，盗贼们用黑藤捆绑长老使他躺下。长老就在躺着的状态增长观禅七天，证得不还果，就在那里命终生于梵天界。
另一位长老在铜叶洲（现斯里兰卡）被用腐藤捆绑躺下。当林火来临时，他不断藤就开始修观，成为俱解脱而般涅槃。诵长部的阿跋雅长老与五百比丘一起来到，看见后火化长老的遗体并建造塔庙。因此其他有信仰的善男子也应：
"清净波罗提木叉，宁可舍去生命，
世尊所制定者，不破戒律仪。"
如同波罗提木叉律仪以信，如是根律仪应以念成就。因为它是以念为成就，因为以念确立的诸根不为贪等所流。因此，应当忆念如"诸比丘，宁可用燃烧、炽燃、发光的铁棒烧坏眼根，也不应在眼所识的色中执取细相、总相"等方式的火燃经，以不忘失的念遮止在色等境中眼门等生起的识为贪等所流的执取相等，应当这样善加成就它。因为如果不这样成就它，波罗提木叉律仪戒也不会持久，不会长存，如同未善加护持枝叶的庄稼。他会被烦恼盗贼所害，如同敞开门户的村落被他人的掠夺者所害。贪欲会穿透他的心，如雨水穿透茅屋。如说：
"于色声及味，香触当护根，
此门若开放，不护不防守，
如村为他掠，盗贼来侵害。"
"如同茅屋漏，雨水得渗透，
如是心未修，贪欲得渗透。"
但是当它善加成就时，波罗提木叉律仪戒也会持久，会长存，如同善加护持枝叶的庄稼。他不会被烦恼盗贼所害，如同善加关闭门户的村落不被他人的掠夺者所害。贪欲不会穿透他的心，如雨水不穿透善覆的屋。如说：
"于色声及味，香触当护根，
此门善关闭，善护善防守，
如村不为他，盗贼来侵害。"
"如同善覆屋，雨水不渗透，
如是心善修，贪欲不渗透。"
这是最极端的教说。
这个心迅速转变，因此生起贪欲时应以不净作意驱除而成就根律仪，如新出家的婆耆舍长老一样。
据说，长老新出家时乞食，看见一个女人生起贪欲。于是对阿难长老说：
"欲贪在焚烧，我心被炽燃，
请说息灭法，瞿昙悲愍我。"
长老说：
"因为想颠倒，你心被炽燃，
应避净相离，与贪欲相应，
修习不净心，专一善等持。"

1.212; theragā. 1233-1234);

‘‘Saṅkhāre parato passa, dukkhato no ca attato;

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

我来为您翻译这段巴利文：
"诸行视为他，是苦非是我，
熄灭大贪欲，莫再受焚烧。"


1.212);

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 , 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.

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 –

Makkaṭova araññamhi, vane bhantamigo viya;

Bālo viya ca utrasto, na bhave lolalocano.

Adho khipeyya cakkhūni, yugamattadaso siyā;

Vanamakkaṭalolassa, na cittassa vasaṃ vaje.


我来为您翻译这段巴利文：
长老驱除贪欲后去乞食。而且，想要圆满根律仪的比丘应当像住在库兰达大窟的质多笈多长老和住在盗贼大寺的大密多长老那样。据说，在库兰达大窟有七佛出家的精美壁画，许多比丘游行参观住处时看见壁画说："尊者，壁画很精美。"长老说："贤友们，我在窟中住了六十多年，连壁画是否存在我都不知道，今天依靠有眼的人才知道。"据说长老住了这么长时间，从未睁眼仰望过洞窟。在洞窟门口有一棵大铁木树，他也从未向上看过。每年看见落在地上的花蕊才知道它开花了。
国王听闻长老的功德成就，想要礼拜他，派人请三次长老都不来，就在那村庄让年轻孩子的母亲们绑住乳房，说："在长老不来之前，不要让婴儿得到乳汁。"长老悲悯婴儿们而去了大村。国王听说后说："去吧，请长老进来，我要受戒。"让他进入内宫，礼拜供养后说："尊者，今天没有时间，明天我要受戒。"拿着长老的钵，稍微送一下，与王后一起礼拜后回去。长老不管是国王礼拜还是王后礼拜，都只说："大王，愿你快乐。"就这样过了七天。比丘们说："尊者，国王礼拜时，王后礼拜时，你都只说'大王，愿你快乐'。"长老说："贤友们，我不区分是国王还是王后。"七天后国王想"长老在这里住得不舒服"就放他回去。他回到库兰达大窟，夜间登上经行道。住在铁木树的神拿着火炬站立。这时他的业处变得极为清净明显。长老想"为什么今天我的业处格外明显"而欢喜，在中夜时分过后震动整座山而证得阿罗汉果。因此其他希求自利的善男子也应：
如猴在林野，如鹿在深山，
如愚人惊惶，不应眼游移。
应当垂下眼，见一轭之地，
不随猿猴心，放逸而游荡。


Mahāmittattherassāpi 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 –

Kulaputtamāni aññopi, pabbajitvāna sāsane;

Mittattherova tiṭṭheyya, vare indriyasaṃvare.

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 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.

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


我来为您翻译这段巴利文：
大密多长老的母亲生了毒疮病，她的女儿出家为比丘尼。她对女儿说："去吧，尊者，去见你哥哥，告诉他我身体不适，带些药来。"她去告诉了。长老说："我不知道如何收集根药等来煮药，但是我会告诉你药方——自从我出家以来，从未以贪俱之心破坏诸根看异性之色，以此真实语愿我母亲安乐。去说这些话并按摩优婆夷的身体。"她去告知此事并如此做。优婆夷的疮立即如泡沫般消失不见，她起身说："如果正等觉者在世，为何不用手网摸摸像我儿子这样的比丘的头呢？"说出这欢喜的话。因此：
如其他善男子，出家于教中，
应如密多长老，住于根律仪。
如同根律仪以念，如是活命遍净应以精进成就。因为它是以精进为成就，因为正精进者能断除邪命。因此，应舍弃不当寻求非正当，以精进通过乞食行等正当寻求而成就它，如同避开毒蛇一样只受用清净获得的资具而避开不清净获得的。其中，未受持头陀支者从僧团、从众、从说法等功德而信乐的居士处获得的资具称为清净获得。而通过乞食行等则是极清净获得。已受持头陀支者通过乞食行等，从对他的头陀功德信乐者处依头陀规则获得的称为清净获得。当有治疗一种病的腐败诃梨勒和四甜品时，想到"四甜品其他梵行者也会食用"而只食用诃梨勒片的人，他的头陀支受持是适当的。这样的人称为"最上圣种比丘"。在这些衣服等资具中，任何比丘净化活命时，对衣服和饮食不可以作暗示、明示、迂回说、乞求。但对住处，未受持头陀支者可以作暗示、明示、迂回说。其中，暗示是为住处做土地整理等时，居士问"尊者，在做什么？谁在让做？"时回答"没有谁"，或其他类似的暗示行为。明示是说"优婆塞，你们住在哪里？""在殿堂，尊者。""优婆塞，比丘没有殿堂可住"等话，或其他类似的明示行为。迂回说是说"比丘僧团的住处狭窄"等话，或其他类似的间接说法。对药一切都可以。但是这样获得的药在病愈后可否服用？
其中，持律者说："世尊已给予门路，所以可以。"但经师们说："虽然没有罪，但损害活命，所以不可以。"


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

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.

Imaṃ pana nesaṃ kathāsallāpaṃ caṅkamanakoṭiyaṃ rukkhe adhivatthā devatā sutvā ‘‘sve ayyassa pāyāsaṃ uppādessāmī’’ti tāvadeva therassa upaṭṭhākakulaṃ 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.

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 –

‘‘Vacīviññattivipphārā, uppannaṃ madhupāyasaṃ;

Sace bhutto bhaveyyāhaṃ, sājīvo garahito mama.

‘‘Yadipi me antaguṇaṃ, nikkhamitvā bahi care;

Neva bhindeyyaṃ ājīvaṃ, cajamānopi jīvitaṃ.

‘‘Ārādhemi sakaṃ cittaṃ, vivajjemi anesanaṃ;

Nāhaṃ buddhappaṭikuṭṭhaṃ, kāhāmi ca anesana’’nti.

Ciragumbavāsikaambakhādakamahātissattheravatthupi cettha kathetabbaṃ. Evaṃ sabbathāpi.

‘‘Anesanāya cittampi, ajanetvā vicakkhaṇo;

Ājīvaṃ parisodheyya, saddhāpabbajito yatī’’ti.

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.


我来为您翻译这段巴利文：
但若有人即使世尊允许的暗示、明示、迂回说、乞求都不做，只依靠少欲等功德，即使生命危在旦夕也只受用不通过明示等而获得的资具，这样的人称为"最上苦行者"，如舍利弗长老一样。
据说，这位尊者有一次为增长远离，与大目犍连长老一起住在某处林中，有一天他生起腹部风病而生剧痛。大目犍连长老傍晚去看望他，见长老躺着，问起情况后又问："贤友，以前什么能使你好转？"长老说："贤友，在家时我母亲用酥油、蜜、糖等调制的纯乳粥使我好转。"这位尊者说："好吧，贤友，如果我们有功德，也许明天能得到。"
住在经行道尽头树上的神听到他们的谈话，想"明天我要为尊者得到粥"，立即去到长老的护持家庭，附在长子身上造成痛苦。然后对聚集来治病的亲戚说："如果明天你们为长老准备这样的粥，我就放他。"他们说："即使你不说，我们也常常供养诸长老。"第二天准备了这样的粥。
大目犍连长老清晨来说："贤友，在我乞食回来之前请留在这里"，就进村去。那些人迎出来，接过长老的钵，装满所说那种粥给他。长老作出要走的样子。他们说："尊者请食用，我们还要再给"，让长老吃后又装满一钵给他。长老去说："来吧，贤友舍利弗，请食用。"长老看见它想"这粥很精美，是怎么得来的？"见到它的来由后说："贤友目犍连，这是不该受用的钵食。"这位尊者连'像我这样的人带来的钵食他都不受用'的念头都没有生起，一听就拿着钵口把它倒在一边。粥一落地长老的病就消失了，从此四十五年都没有再发生。然后他对大目犍连说："贤友，依靠语言表示而得来的粥，即使肠子出来在地上爬行也不适合食用。"并说出这些偈颂：
"由语言表示，而得蜜乳粥，
若我食用它，活命受谴责。
即使我肠子，出来外面爬，
我不破活命，即使舍生命。
我令己心喜，避免非寻求，
我不作佛陀，呵责非寻求。"
这里也应该讲住在奇拉古姆巴的食芒果大帝须长老的故事。如是一切：
"明智者不生，非寻求之心，
信心出家者，应净化活命。"
如同活命遍净以精进，如是依托资具戒应以慧成就。因为它是以慧为成就，因为有慧者能见资具的过患与功德。因此，应舍弃对资具的贪著，如上所说的方法以慧省察而受用如法平等获得的资具而成就它。


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 –

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.

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 vuccati. Paccavekkhaṇasuddhi nāma paccayasannissitasīlaṃ. Tañhi vuttappakārena paccavekkhaṇena sujjhanato paccavekkhaṇasuddhīti vuccati. Tena vuttaṃ ‘‘paṭiggahaṇe pana satiṃ akatvā paribhoge karontassa anāpattī’’ti.

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.

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

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 –

‘‘Piṇḍaṃ vihāraṃ sayanāsanañca,

Āpañca saṅghāṭirajūpavāhanaṃ;

Sutvāna dhammaṃ sugatena desitaṃ,

Saṅkhāya seve varapaññasāvako.


我来为您翻译这段巴利文：
其中省察有两种：在获得资具时和在使用时。因为即使在获得时以界或不净的方式省察而收存的衣服等，之后使用时也是无过的，在使用时也是。这里这是决定性的判断：
有四种受用：盗用、负债用、继承用、主人用。其中，即使坐在僧团中受用的破戒者的受用称为盗用。持戒者不省察而受用称为负债用。因此衣服应在每次使用时省察，饮食应在每口时省察，如果做不到这样，就应在食前、食后、初夜、中夜、后夜省察。如果不省察就天亮了，就处在负债受用的地位。住处也应在每次使用时省察。药在接受时和使用时都需要念住因缘。虽然如此，在接受时念住而在使用时不念住才有罪，而在接受时不念住但在使用时念住则无罪。
有四种清净：忏悔清净、防护清净、寻求清净、省察清净。其中，波罗提木叉律仪戒称为忏悔清净，因为它通过忏悔而清净所以称为忏悔清净。根律仪戒称为防护清净，因为它通过"我不再这样做"的心的决意防护而清净，所以称为防护清净。活命遍净戒称为寻求清净，因为它舍弃非法寻求而以法平等获得资具，由于寻求清净所以称为寻求清净。依托资具戒称为省察清净，因为它通过如上所说的省察而清净，所以称为省察清净。因此说"在接受时不念住但在使用时念住则无罪"。
七种有学圣者的资具受用称为继承受用。因为他们是世尊之子，所以作为父亲所有资具的继承者而受用那些资具。他们是受用世尊的资具，还是受用居士的资具呢？即使是居士供养的，因为是世尊允许的所以成为世尊所有，因此应知是受用世尊的资具。法嗣经是这里的证明。
漏尽者的受用称为主人受用。因为他们超越了贪爱的奴役，所以作为主人而受用。
在这些受用中，主人受用和继承受用对一切人都合适。负债受用不合适。对盗用更无须说了。而这持戒者的省察受用，因为它与负债受用相反，所以是无债受用，或者归入继承受用。因为持戒者由于具足这个学处而被称为有学。在这些受用中，因为主人受用最上，所以希求它的比丘应以上述的省察来省察而受用，成就依托资具戒。这样做的人就是尽责者。如说：
"钵食与精舍，卧具及清水，
洗涤僧伽梨，听闻善逝法，
上智慧声闻，省察而受用。"


‘‘Tasmā hi piṇḍe sayanāsane ca,

Āpe ca saṅghāṭirajūpavāhane;

Etesu dhammesu anūpalitto,

Bhikkhu yathā pokkhare vāribindu. (su. ni. 393-394);

‘‘Kālena laddhā parato anuggahā,

Khajjesu bhojjesu ca sāyanesu ca;

Mattaṃ sa jaññā satataṃ upaṭṭhito,

Vaṇassa ālepanarūhane yathā.

‘‘Kantāre puttamaṃsaṃva, akkhassabbhañjanaṃ yathā;

Evaṃ āhāre āhāraṃ, yāpanatthamamucchito’’ti.

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

‘‘Upajjhāyo maṃ bhuñjamānaṃ, sālikūraṃ sunibbutaṃ;

Mā heva tvaṃ sāmaṇera, jivhaṃ jhāpesi asaññato.

‘‘Upajjhāyassa vaco sutvā, saṃvegamalabhiṃ tadā;

Ekāsane nisīditvā, arahattaṃ apāpuṇiṃ.

‘‘Sohaṃ paripuṇṇasaṅkappo, cando pannaraso yathā;

Sabbāsavaparikkhīṇo, natthi dāni punabbhavo’’ti.

‘‘Tasmā aññopi dukkhassa, patthayanto parikkhayaṃ;

Yoniso paccavekkhitvā, paṭisevetha paccaye’’ti.

Evaṃ pātimokkhasaṃvarasīlādivasena catubbidhaṃ.

Paṭhamasīlapañcakaṃ

20. Pañcavidhakoṭṭhāsassa paṭhamapañcake anupasampannasīlādivasena attho veditabbo. Vuttañhetaṃ paṭisambhidāyaṃ –

‘‘Katamaṃ 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. 

我来为您翻译这段巴利文：
"因此对于钵食和住处，
水及僧伽梨污垢洗，
于此诸法不染著，
如莲叶上之水珠。
适时从他得施予，
于嚼食饮食卧具中，
念住知量常安立，
如涂敷伤口令愈合。
如荒野食子肉般，
又如车轴涂油脂，
如是受用饮食时，
为活命而不贪著。"
这里应当讲述关于外甥僧护沙弥圆满实践这个依托资具戒的故事。他如法省察而受用。如他所说：
"和尚见我食用，精美熟米饭，
'沙弥你不要，烧舌无节制。'
听闻和尚语，我生起厌离，
一座思惟后，证得阿罗汉。
我今志愿满，如十五月圆，
一切漏已尽，不再有后有。"
"因此其他欲求，灭尽诸苦者，
如理善省察，应受用资具。"
如是以波罗提木叉律仪戒等分为四种。
第一戒品五法
20. 在五分类的第一组五法中，应当知道以未具足戒等的方式理解。这在无碍解道中说：
"什么是有边际清净戒？未具足戒者的有边际学处，这是有边际清净戒。什么是无边际清净戒？具足戒者的无边际学处，这是无边际清净戒。什么是圆满清净戒？善凡夫修习善法，在有学边际圆满行持，对身命无执著，舍弃生命，这是圆满清净戒。什么是无执著清净戒？七种有学的戒，这是无执著清净戒。什么是寂静清净戒？如来声闻漏尽者、辟支佛、如来阿罗汉正等觉者的戒，这是寂静清净戒。"

1.37).

Tattha anupasampannānaṃ sīlaṃ gaṇanavasena sapariyantattā pariyantapārisuddhisīlanti veditabbaṃ. Upasampannānaṃ –

‘‘Nava koṭisahassāni, asītisatakoṭiyo;

Paññāsasatasahassāni, chattiṃsā ca punāpare.

‘‘Ete saṃvaravinayā, sambuddhena pakāsitā;

Peyyālamukhena niddiṭṭhā, sikkhā vinayasaṃvare’’ti. –

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

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

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

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

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

Karotetādisaṃ kiccaṃ, sīlavantassa kāraṇā.

Saṃvegaṃ janayitvāna, sammasitvāna yoniso;

Tassa piṭṭhigato santo, arahattaṃ apāpuṇī’’ti.

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

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.

‘‘Appassutopi ce hoti, sīlesu asamāhito;

Ubhayena naṃ garahanti, sīlato ca sutena ca.

‘‘Appassutopi ce hoti, sīlesu susamāhito;

Sīlato naṃ pasaṃsanti, tassa sampajjate sutaṃ.

‘‘Bahussutopi ce hoti, sīlesu asamāhito;

Sīlato naṃ garahanti, nāssa sampajjate sutaṃ.

‘‘Bahussutopi ce hoti, sīlesu susamāhito;

Ubhayena naṃ pasaṃsanti, sīlato ca sutena ca.

‘‘Bahussutaṃ dhammadharaṃ, sappaññaṃ buddhasāvakaṃ;

Nekkhaṃ jambonadasseva, ko taṃ ninditumarahati;

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

我来为您翻译这段巴利文：
其中，应知未具足戒者的戒因为在数量上有边际所以称为有边际清净戒。具足戒者的戒——
"九万亿又有，八千一百亿，
五千万又加，三十六种戒。
这些律仪戒，正觉所宣说，
以省略方式，显示律仪学。"
——虽然如此在数量上有边际，但是因为就完全受持而言，以及就利养、名誉、亲属、肢体、生命等方面没有可见边际而言，称为无边际清净戒，如住在奇拉古姆巴的食芒果大帝须长老的戒一样。因为这位尊者：
"为肢体舍财，为命护肢体，
念持正法者，舍一切无执。"
——不舍弃这善人随念，即使在生命危险时也不违犯学处，依靠这无边际清净戒，就在优婆塞背后证得阿罗汉果。如说：
"非父亦非母，非亲非眷属，
能作如此事，为持戒缘故。
生起厌离心，如理善思惟，
站在他背后，证得阿罗汉。"
善凡夫的戒从受具足戒开始，如清洗过的纯宝石，如善加工过的黄金，因为极其清净，即使一念间也没有垢染，成为证得阿罗汉的基础，因此称为圆满清净，如大僧护和外甥僧护长老一样。
据说大僧护长老过了六十岁时躺在临终床上，比丘僧团问他证得出世间法。长老说："我没有出世间法。"于是他的侍者年轻比丘说："尊者，人们以为你已入涅槃，十二由旬内的人都集合来了，如果你作为凡夫逝世，大众会后悔的。""贤友，我因为想见弥勒世尊而没有修习观。那么请扶我坐起来给我机会。"他扶长老坐起来后走出去。长老在他刚出去时就证得阿罗汉果，打了响指为信号。僧团集合说："尊者，在这样的临终时证得出世间法，你做了难事。""贤友们，这不难，我要告诉你们什么是难——贤友们，从出家以来，我看不到有因为不念住而由无知所造的业。"他的外甥也在五十岁时同样证得阿罗汉果。
"少闻且不持，戒律不安住，
二者皆受诃，戒与闻皆缺。
少闻能安住，戒律善安住，
赞其持戒性，闻法得成就。
多闻不安住，戒律无安住，
诃其戒有缺，闻法无成就。
多闻善安住，戒律善安住，
二者皆受赞，戒与闻具足。
多闻持法者，具慧佛弟子，
如纯金璎珞，谁能来诽谤？
诸天亦赞叹，梵天所称赞。"

4.6);

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 –

‘‘Ubho pādāni bhinditvā, saññapessāmi vo ahaṃ;

Aṭṭiyāmi harāyāmi, sarāgamaraṇaṃ aha’’nti.

‘‘Evāhaṃ cintayitvāna, sammasitvāna yoniso;

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

我来为您翻译这段巴利文：
应当知道有学的戒因为不被见执所执著，或者凡夫的戒不被贪执所执著，称为无执著清净戒，如库图姆比之子帝须长老的戒一样。这位尊者依靠这样的戒想要确立于阿罗汉果，对敌人说：
"即使打断双足，我也会教化你们，
我厌恶羞耻于，带贪而死亡。
如是我思惟已，如理善思维，
在黎明到来时，证得阿罗汉。"


2.373);

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 –

‘‘Phuṭṭhassa me aññatarena byādhinā,

Rogena bāḷhaṃ dukhitassa ruppato;

Parisussati khippamidaṃ kaḷevaraṃ,

Pupphaṃ yathā paṃsuni ātape kataṃ.

‘‘Ajaññaṃ jaññasaṅkhātaṃ, asuciṃ sucisammataṃ;

Nānākuṇapaparipūraṃ, jaññarūpaṃ apassato.

‘‘Dhiratthu maṃ āturaṃ pūtikāyaṃ, duggandhiyaṃ asuci byādhidhammaṃ;

Yatthappamattā adhimucchitā pajā, hāpenti maggaṃ sugatūpapattiyā’’ti.

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


我来为您翻译这段巴利文：
另有一位大长老重病卧床，连自己用手吃饭都不能，躺在自己的大小便中翻滚，一位年轻比丘看见后说："啊，生命行实在痛苦。"大长老对他说："贤友，我现在死后必定获得天界的快乐，对此我毫无怀疑，但是破戒而得的快乐就像舍戒还俗后所得的一样。"说完"我要与戒一起死"，就躺在那里观察那个病，证得阿罗汉果后用这些偈颂向比丘僧团宣说：
"我被某种病触恼，
病痛剧烈身苦迫，
此身迅速将枯萎，
如花曝晒尘土中。
非妙说为妙，不净思为净，
种种尸秽满，不见真实相。
呸！我病重腐朽身，臭秽不净多疾病，
众生于此生放逸，失去善趣之道路。"
应当知道阿罗汉等的戒因为一切热恼寂静而清净，称为寂静清净戒。如是以有边际清净等方式分为五种。


Dutiyasīlapañcakaṃ

Dutiyapañcake pāṇātipātādīnaṃ pahānādivasena attho veditabbo. Vuttañhetaṃ paṭisambhidāyaṃ –

‘‘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 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).

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.

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

Sīlasaṃkilesavodānaṃ



我来为您翻译这段巴利文：
第二戒品五法
在第二组五法中，应当以断除杀生等的方式理解其义。这在无碍解道中说：
"五种戒：断除杀生是戒、离是戒、思是戒、防护是戒、不违犯是戒。对于不与取、欲邪行、妄语、离间语、粗恶语、杂秽语、贪欲、瞋恚、邪见，以出离对欲贪，以无瞋对瞋恚，以光明想对昏沉睡眠，以不散乱对掉举，以法差别对疑，以智对无明，以喜悦对不乐，以初禅对诸盖，以第二禅对寻伺，以第三禅对喜，以第四禅对乐苦，以空无边处定对色想、对触想、对种种想，以识无边处定对空无边处想，以无所有处定对识无边处想，以非想非非想处定对无所有处想，以无常观对常想，以苦观对乐想，以无我观对我想，以厌离观对欢喜，以离贪观对贪，以灭观对集，以舍遣观对取，以灭尽观对密实想，以衰灭观对积集，以变异观对恒常想，以无相观对相，以无愿观对愿，以空观对执取，以增上慧法观对实质执取，以如实知见对迷惑执取，以过患观对执著执取，以思择观对不思择，以还灭观对系缚执取，以须陀洹道对见一处烦恼，以斯陀含道对粗重烦恼，以阿那含道对微细烦恼，以阿罗汉道对一切烦恼的断除是戒、离是戒、思是戒、防护是戒、不违犯是戒。如此等戒导向心无悔，导向欢喜，导向喜，导向轻安，导向愉悦，导向习行，导向修习，导向多作，导向庄严，导向资具，导向眷属，导向圆满，导向一向厌离、离贪、灭、寂止、神通、正觉、涅槃。"
这里所说的断除，除了上述杀生等不生起之外，并没有什么法。但是因为那些断除成为那些善法的住立处，以不动摇而成为受持，所以以前面所说的住立和持守的含义称为戒。其他四法是依各自的离、各自的防护、与两者相应的思、不违犯各自所应不违犯的心的活动而说。它们的戒的含义前面已经说明。如是以断除戒等方式分为五种。
至此已完成回答"什么是戒？以何义为戒？什么是它的相、味、现起、足处？戒有何功德？此戒有几种？"这些问题。
戒的污染与清净

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.

Tathā hi yassa sattasu āpattikkhandhesu ādimhi vā ante vā sikkhāpadaṃ bhinnaṃ hoti, tassa sīlaṃ pariyante chinnasāṭako viya khaṇḍaṃ nāma 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.

Evaṃ sattavidhamethunasaṃyogavasena. Vuttañhi bhagavatā –

‘‘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.

‘‘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.

‘‘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.

‘‘Puna 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.

‘‘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.

‘‘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.


我来为您翻译这段巴利文：
21. 前面说到"什么是它的污染，什么是清净"。对此我们说——破碎等是戒的污染，不破碎等是清净。这破碎等包含由利养等原因的破坏和七种淫欲结合。
即是说，对于七种犯戒聚中，谁在开始或结尾破了学处，他的戒如衣服边缘破损称为破碎。谁在中间破了，他的戒如衣服中间有洞称为穿孔。谁连续破了两三条，他的戒如牛背或腹部出现异色的黑色或红色等其中一种体色的牛那样称为斑点。谁间隔性地破了，他的戒如间隔有异色斑点的牛那样称为染污。如是首先由利养等原因的破坏而有破碎等。
如是依七种淫欲结合。世尊说：
"在此，婆罗门，某些沙门或婆罗门自称为正梵行者，虽然不与女人从事两两交合，但是接受女人按摩、抚摸、沐浴、捏揉，他享受它，欲求它，从中得到满足，婆罗门，这也是梵行的破碎、穿孔、斑点、染污。婆罗门，这称为不清净的梵行，与淫欲结合相应，不能解脱生、老、死...我说不能解脱苦。
再者，婆罗门，在此某些沙门或...自称...虽然不与女人从事两两交合，也不接受女人按摩...但是与女人一起戏笑、游戏、嬉戏，他享受它...我说不能解脱苦。
再者，婆罗门，在此某些沙门或...虽然不与女人...也不接受女人...也不与女人一起戏笑、游戏、嬉戏，但是以眼注视、观看女人的眼，他享受它...我说不能解脱苦。
再者，婆罗门，在此某些沙门或...虽然不与女人...也不接受女人...也不与女人...也不观看女人...但是听女人隔墙或隔壁笑、说、唱、哭的声音，他享受它...我说不能解脱苦。
再者，婆罗门，在此某些沙门或...虽然不与女人...也不接受女人...也不与女人...也不哭...但是忆念过去与女人一起笑、谈、玩的事，他享受它...我说不能解脱苦。
再者，婆罗门，在此某些沙门或...虽然不与女人...也不接受女人...也不忆念过去与女人一起笑、谈、玩的事，但是看见居士或居士子享受、具足、受用五种欲乐，他享受它...我说不能解脱苦。"


‘‘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).

Evaṃ lābhādihetukena bhedena ca sattavidhamethunasaṃyogena ca khaṇḍādibhāvo saṅgahitoti veditabbo.

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

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.

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

我来为您翻译这段巴利文：
"再者，婆罗门，在此某些沙门或...虽然不与女人...也不看见居士或居士子...受用。但是发愿修梵行以求生某天众：'以此戒或禁行或苦行或梵行，我将成为天神或某种天神。'他享受它，欲求它，从中得到满足。婆罗门，这也是梵行的破碎、穿孔、斑点、染污。"
如是应当知道破碎等包含由利养等原因的破坏和七种淫欲结合。
而不破碎等则包含完全不破坏学处，对已破的可忏悔者作忏悔，无七种淫欲结合，以及其他"忿、恨、覆、恼、嫉、悭、诳、谄、慢、过慢、憍、放逸"等恶法不生起，少欲、知足、头陀等功德生起。
因为那些戒即使为了利养等也不破，或因放逸而破后已作忏悔，不被淫欲结合或忿恨等恶法所损害，这些称为完全不破碎、不穿孔、无斑点、无染污。正是这些戒因为造成自由而自由，因为被智者称赞而为智者所赞，因为不被贪见所执而无执著，能导向近行定或安止定而导向定。因此应当知道它们这种不破碎等是清净。
这清净通过两种方式成就：见到戒缺失的过患，和见到戒成就的功德。其中"比丘们，这五种是恶戒者戒缺失的过患";

5.213) evamādisuttanayena sīlavipattiyā ādīnavo daṭṭhabbo.

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.

Dussīlānañhi pañcakāmaguṇaparibhogavandanamānanādisukhassādagadhitacittānaṃ tappaccayaṃ anussaraṇamattenāpi hadayasantāpaṃ janayitvā uṇhalohituggārappavattanasamatthaṃ atikaṭukaṃ dukkhaṃ dassento sabbākārena paccakkhakammavipāko bhagavā āha –

‘‘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. 

我来为您翻译这段巴利文：
如是等经的方法应当见到戒缺失的过患。
再者，恶戒者因为恶戒而不受天人喜爱，不堪同梵行者教导，对恶戒的诃责感痛苦，对持戒者的称赞感悔恨，因为这恶戒性而如麻布衣丑陋。那些效仿他的人，因为长期招致恶趣苦而触苦。接受他们的布施物的人，因为不能使其成大果而价值低。如粪坑积累多年难以清净。如火把两头烧而被排除在外。虽自称比丘却非比丘，如随牛群的驴。常怀恐惧如众敌之人。不堪共住如死尸。虽具足闻等功德，但不堪同梵行者供养，如婆罗门的火葬场火。不能证得殊胜如盲人见色。对正法绝望如旃陀罗童子对王位。虽自以为快乐实则痛苦，如火聚譬喻中所说的苦分。
恶戒者心执着五欲享受、礼敬尊重等快乐的味着，世尊显示即使仅仅忆念其因也能生起心热恼，能使吐热血的极剧烈之苦，以一切方式亲证业报说：
"比丘们，你们看见那大火聚燃烧、炽燃、发光吗？""是的，尊者。""比丘们，你们认为如何，是拥抱那大火聚燃烧、炽燃、发光而坐或卧好，还是拥抱手足柔软细嫩的刹帝利女、婆罗门女或居士女而坐或卧好？""尊者，拥抱刹帝利女等而坐卧好。尊者，拥抱那大火聚而坐卧是苦的。""比丘们，我告诉你们，我宣示你们，对于恶戒者、恶法者、不净行为者、隐密业者、非沙门而自称沙门者、非梵行而自称梵行者、内腐者、流漏者、如垃圾者，拥抱那大火聚而坐卧才是好的。这是什么原因？比丘们，因为他会因此遭遇死亡或死般的痛苦，但不会因此身坏命终后堕恶趣、恶道、堕处、地狱。"

7.72).

Evaṃ aggikkhandhupamāya itthipaṭibaddhapañcakāmaguṇaparibhogapaccayaṃ dukkhaṃ dassetvā eteneva upāyena –

‘‘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 vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā abhivādanaṃ sādiyeyyā’’ti ca.

‘‘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.

‘‘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.

‘‘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.

‘‘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.

‘‘Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso uddhaṃpādaṃ adhosiraṃ gahetvā tattāya ayokumbhiyā pakkhipeyya ādittāya sampajjalitāya sajotibhūtāya , 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. 

我来为您翻译这段巴利文：
7.72. 如是用火聚譬喻显示了与女人相系缚的五欲享受之因的痛苦后，用同样的方法：
"比丘们，你们认为如何，是强壮的人用坚韧的皮绳缠绕两腿摩擦，割破表皮，割破表皮后割破皮，割破皮后割破肉，割破肉后割破筋，割破筋后割破骨，割破骨后触及骨髓而住好，还是接受刹帝利大富、婆罗门大富或居士大富的礼拜好？"
"比丘们，你们认为如何，是强壮的人用锋利的、涂油的矛刺胸好，还是接受刹帝利大富、婆罗门大富或居士大富的合掌好？"
"比丘们，你们认为如何，是强壮的人用炽热、燃烧、炽燃、发光的铁板裹身好，还是享用刹帝利大富、婆罗门大富或居士大富的信施衣好？"
"比丘们，你们认为如何，是强壮的人张开口，用炽热、燃烧、炽燃、发光的铁钩放入炽热、燃烧、炽燃、发光的铁丸，烧其唇、口、舌、喉、腹，带着肠与肠膜从下部出来好，还是享用刹帝利、婆罗门、居士大富的信施食好？"
"比丘们，你们认为如何，是强壮的人抓住头或肩，使其坐或卧在炽热、燃烧、炽燃、发光的铁床或铁椅上好，还是享用刹帝利、婆罗门、居士大富的信施床椅好？"
"比丘们，你们认为如何，是强壮的人抓住足上头下，投入炽热、燃烧、炽燃、发光的铁锅中，他在其中泡沫翻腾地被煮，时而上去，时而下去，时而横去好，还是享用刹帝利、婆罗门、居士大富的信施精舍好？"

7.72).

Imāhi vāḷarajjutiṇhasattiayopaṭṭaayoguḷaayomañcaayopīṭhaayokumbhīupamāhi abhivādanaañjalikammacīvarapiṇḍapātamañcapīṭhavihāraparibhogapaccayaṃ dukkhaṃ dassesi. Tasmā –

Aggikkhandhāliṅganadukkhādhikadukkhakaṭukaphalaṃ;

Avijahato kāmasukhaṃ, sukhaṃ kuto bhinnasīlassa.

Abhivādanasādiyane , kiṃ nāma sukhaṃ vipannasīlassa;

Daḷhavāḷarajjughaṃsanadukkhādhikadukkhabhāgissa.

Saddhānamañjalikammasādiyane kiṃ sukhaṃ asīlassa;

Sattippahāradukkhādhimattadukkhassa yaṃhetu.

Cīvaraparibhogasukhaṃ, kiṃ nāma asaṃyatassa;

Yena ciraṃ anubhavitabbo, niraye jalitaayopaṭṭasamphasso.

Madhuropi piṇḍapāto, halāhalavisūpamo asīlassa;

Ādittā gilitabbā, ayoguḷā yena cirarattaṃ.

Sukhasammatopi dukkho, asīlino mañcapīṭhaparibhogo;

Yaṃ bādhissanti ciraṃ, jalitaayomañcapīṭhāni.

Dussīlassa vihāre, saddhādeyyamhi kā nivāsa rati;

Jalitesu nivasitabbaṃ, yena ayokumbhimajjhesu.

Saṅkasarasamācāro, kasambujāto avassuto pāpo;

Antopūtīti ca yaṃ, nindanto āha lokagaru.

Dhī jīvitaṃ asaññatassa, tassa samaṇajanavesadhārissa;

Assamaṇassa upahataṃ, khatamattānaṃ vahantassa.

Gūthaṃ viya kuṇapaṃ viya, maṇḍanakāmā vivajjayantīdha;

Yaṃ nāma sīlavanto, santo kiṃ jīvitaṃ tassa.

Sabbabhayehi amutto, mutto sabbehi adhigamasukhehi;

Supihitasaggadvāro, apāyamaggaṃ samārūḷho.

Karuṇāya vatthubhūto, kāruṇikajanassa nāma ko añño;

Dussīlasamo dussī, latāya iti bahuvidhā dosāti.

Evamādinā paccavekkhaṇena sīlavipattiyaṃ ādīnavadassanaṃ vuttappakāraviparītato sīlasampattiyā ānisaṃsadassanañca veditabbaṃ. Apica –

Tassa pāsādikaṃ hoti, pattacīvaradhāraṇaṃ;

Pabbajjā saphalā tassa, yassa sīlaṃ sunimmalaṃ.

Attānuvādādibhayaṃ, suddhasīlassa bhikkhuno;

Andhakāraṃ viya raviṃ, hadayaṃ nāvagāhati.

Sīlasampattiyā bhikkhu, sobhamāno tapovane;

Pabhāsampattiyā cando, gagane viya sobhati.

Kāyagandhopi pāmojjaṃ, sīlavantassa bhikkhuno;

Karoti api devānaṃ, sīlagandhe kathāva kā.

Sabbesaṃ gandhajātānaṃ, sampattiṃ abhibhuyyati;

Avighātī disā sabbā, sīlagandho pavāyati.

Appakāpi katā kārā, sīlavante mahapphalā;

Hontīti sīlavā hoti, pūjāsakkārabhājanaṃ.

Sīlavantaṃ na bādhanti, āsavā diṭṭhadhammikā;

Samparāyikadukkhānaṃ, mūlaṃ khanati sīlavā.

Yā manussesu sampatti, yā ca devesu sampadā;

Na sā sampannasīlassa, icchato hoti dullabhā.

Accantasantā pana yā, ayaṃ nibbānasampadā;

Mano sampannasīlassa, tameva anudhāvati.

Sabbasampattimūlamhi , sīlamhi iti paṇḍito;

Anekākāravokāraṃ, ānisaṃsaṃ vibhāvayeti.

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

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

Iti sādhujanapāmojjatthāya kate visuddhimagge

Sīlaniddeso nāma paṭhamo paricchedo.

3. Kammaṭṭhānaggahaṇaniddeso



我来为您翻译这段巴利文：
用这些皮绳、锋矛、铁板、铁丸、铁床、铁椅、铁锅的譬喻显示了接受礼拜、合掌、衣服、饮食、床椅、精舍享用之因的痛苦。因此：
拥抱火聚苦尤烈，其果比之更剧痛，
不舍欲乐之快意，破戒之人何得乐。
接受他人行礼敬，坏戒之人何乐趣，
皮绳磨擦苦更甚，此等苦分皆属彼。
信士合掌敬无戒，破戒之人何乐趣，
利矛刺身苦更甚，因此而得如是果。
穿用衣服有何乐，不自制者何享受，
长久当受地狱中，燃烧铁板之触苦。
甘美饮食如毒药，对于无戒者而言，
长时将须吞咽下，炽燃铁丸热如火。
认为安乐实为苦，无戒卧坐床椅上，
长久将受炽燃苦，铁床铁椅烧炙身。
破戒住在精舍中，信施所给何安乐，
长久将住炽燃中，铁锅烧煮受煎熬。
行为秽浊如粪秽，漏失恶法内腐朽，
世间导师如是说，诃责此等破戒人。
呸！不自制者生命，身披沙门服而住，
非沙门者自毁灭，负担重担而前行。
如粪如尸人厌弃，爱美之人皆远离，
持戒圣者所弃舍，如此生命有何益。
不离一切诸恐惧，远离一切证悟乐，
天界之门已关闭，趋向恶道之道路。
实为悲悯之对象，慈悲之人谁堪比，
如同破戒多过患，藤蔓缠绕诸过失。
应当如是以观察知道戒缺失的过患，与上述相反的方式知道戒成就的功德。再者：
威仪庄严具光辉，持着衣钵多殊胜，
出家生活有成果，戒行清净无瑕疵。
自责等诸怖畏事，清净持戒比丘心，
如同黑暗怖太阳，永不能入心中住。
戒行圆满比丘众，苦行林中放光明，
如同月亮具光辉，高悬空中放光明。
持戒比丘身香气，能令天人生欢喜，
更何况说戒香气，普遍十方无障碍。
一切香中最殊胜，超越世间诸香气，
四方无碍普飘香，戒香遍满诸方界。
虽作微小供养事，于持戒者得大果，
是故持戒者常为，供养恭敬之所依。
现法烦恼不能恼，持戒清净比丘众，
未来诸苦之根本，持戒能断无余余。
人间所有诸圆满，天上一切诸成就，
具足戒者若希求，无有一事难获得。
最极寂静之境界，涅槃成就无上乐，
具足戒者之心意，自然趋向此境界。
一切圆满之根本，智者如是观察戒，
种种功德诸相状，观察功德而修持。
如是观察者，厌离戒缺失而心向戒圆满。因此见到如上所说的戒缺失过患和戒圆满功德后，应当以一切恭敬使戒清净。
至此已说明了"有慧人立于戒"这偈颂中以戒、定、慧为门而说的清净道论中的戒。
为令善人欢喜而造的清净道论
第一品 戒之解释完毕
业处获得之解释

38. Idāni 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.

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

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.

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.

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



我来为您翻译这段巴利文：
38. 现在因为如是以头陀支修行成就少欲等功德而清净的此戒中，已经住立后，根据"有慧人立于戒，修习心与慧"之语，应当修习以心为首而说的定。而且因为太简略地说示，连了解都不容易，更何况是修习，因此为了显示它的详细和修习方法，有这些问题：
什么是定？以何义为定？什么是它的相、味、现起、足处？定有几种？什么是它的污染？什么是清净？如何修习？修习定有何功德？
这里是回答。什么是定？定有多种多样。若开始解释一切，回答不能成就所要的义，更会导致散乱，因此我们只说这里所要的：善心一境性是定。
以何义为定？以等持义为定。什么叫做等持？是心心所平等、正确地安置、建立于一所缘，这样说。因此由于某法的威力，心心所平等、正确地不散乱、不分散而住立，应当知道这是等持。
什么是它的相、味、现起、足处？这里定以不散乱为相，以破除散乱为味，以不动摇为现起。根据"乐者心得定"之语，乐是它的足处。

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

Samādhiekakadukavaṇṇanā

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.

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

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

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

Samādhitikavaṇṇanā

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

Dutiyattike 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.

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.

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

Samādhicatukkavaṇṇanā

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


我来为您翻译这段巴利文：
39. 定有几种？首先以不散乱为相是一种。依近行定与安止定为二种，同样依世间出世间为二种，依有喜无喜为二种，依俱乐俱舍为二种。依下中上为三种，同样依有寻有伺等为三种，依俱喜等为三种，依小大无量为三种。依苦行迟通等为四种，同样依小所缘等为四种，依四禅支为四种，依退分等为四种，依欲界等为四种，依增上为四种。在五分法中依五禅支为五种。
定一法二法的解释：
其中一种分类的义理很明显。在二种分类中，依六随念处、死随念、寂止随念、食厌想、四界差别这些所得的心一境性，以及安止定之前的一境性，这是近行定。而根据"初禅的遍作是初禅的无间缘"等语，遍作之后的一境性，这是安止定。如是依近行定与安止定为二种。
第二对中，三地的善心一境性是世间定。与圣道相应的一境性是出世间定。如是依世间出世间为二种。
第三对中，四分法中的二禅，五分法中的三禅的一境性是有喜定。其余两禅的一境性是无喜定。近行定或有喜或无喜。如是依有喜无喜为二种。
第四对中，四分法中的三禅，五分法中的四禅的一境性是俱乐定。其余的是俱舍定。近行定或俱乐或俱舍。如是依俱乐俱舍为二种。
定三法的解释：
三法中的第一组，刚获得是下，修习不太好是中，修习好得自在是上。如是依下中上为三种。
第二组中，初禅定连同近行定是有寻有伺。五分法中的第二禅定是无寻唯伺。即只见寻的过患而不见伺的过患，只希望断除寻而超越初禅者，他获得无寻唯伺定。这是关于这个说的。而在四分法中第二禅以上，五分法中第三禅以上三禅的一境性是无寻无伺定。如是依有寻有伺等为三种。
第三组中，四分法中最初二禅，五分法中三禅的一境性是俱喜定。同样在第三第四禅中的一境性是俱乐定。最后是俱舍。而近行定是俱喜乐或俱舍。如是依俱喜等为三种。
第四组中，近行地的一境性是小定。色界无色界善的一境性是大定。与圣道相应的一境性是无量定。如是依小大无量为三种。
定四法的解释：
四法中的第一组四法，有定是苦行迟通，有定是苦行速通，有定是乐行迟通，有定是乐行速通。


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.

Tattha yāni parato sappāyāsappāyāni ca palibodhupacchedādīni pubbakiccāni ca appanākosallāni ca vaṇṇayissāma, tesu yo asappāyasevī 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.

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.

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

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.

Tatiyacatukke 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.


我来为您翻译这段巴利文：
其中从最初作意开始直到生起各各禅的近行，这期间的定修习称为行道。从近行开始直到安止，这期间的慧称为通达。这行道对某些人是苦的，因为受制于盖等诸对治法的生起，意思是困难不乐受用。对某些人因为无此而为乐。通达对某些人是迟钝的、缓慢的、不速行进。对某些人是迅速的、不迟钝的、速行进。
其中我们后面将说明的适宜不适宜、断除障碍等前行事和安止善巧，在这些中若亲近不适宜者，他的行道是苦而通达是迟钝。亲近适宜者的行道是乐而通达是迅速。若在前分亲近不适宜而后分亲近适宜者，或在前分亲近适宜而后分亲近不适宜者，应知他是混杂的。同样，不成就断除障碍等前行事而修习者的行道是苦。相反则是乐。不成就安止善巧者的通达是迟钝。成就者是迅速。
再者应知它们依贪、无明及止观的修习而有差别。被贪征服者的行道是苦。未被征服者是乐。被无明征服者的通达是迟钝。未被征服者是迅速。未修习止者的行道是苦。已修习者是乐。未修习观者的通达是迟钝，已修习者是迅速。也应依烦恼和根的力量知道它们的差别。烦恼强而根钝者的行道是苦而通达迟钝，但利根者的通达是迅速。烦恼弱而根钝者的行道是乐而通达迟钝。但利根者的通达是迅速。
如是在这些行道和通达中，若人以苦行道和迟通达得定，他的定称为苦行迟通。其余三种也是这样。如是依苦行迟通等为四种。
第二组四法中，有定是小而所缘小，有定是小而所缘无量，有定是无量而所缘小，有定是无量而所缘无量。其中若定功德少不能作为上禅的缘，这是小。若在未扩大的所缘中转起，这是所缘小。若熟练、修习好能作为上禅的缘，这是无量。若在已扩大的所缘中转起，这是所缘无量。应依上述相的混合知道混合的方法。如是依小小所缘等为四种。
第三组四法中，依镇伏诸盖的寻、伺、喜、乐、定五支是初禅，从此寂静寻伺的三支是第二禅，从此离喜的二支是第三禅，从此舍乐依与舍受俱的定的二支是第四禅。如是这四禅的支分有四种定。如是依四禅支为四种。


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.

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

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.

Pañcake 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.

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.

Dasapalibodhavaṇṇanā



我来为您翻译这段巴利文：
第四组四法中，有定是退分，有定是住分，有定是胜分，有定是决定分。其中应知依对治法生起而有退分性，依随顺彼法的念安住而有住分性，依获得上胜而有胜分性，依厌离俱生的想作意生起而有决定分性。如说："初禅获得者生起欲俱想作意是退分慧。随顺彼法的念安住是住分慧。生起无寻俱想作意是胜分慧。生起厌离俱想作意、倾向离欲是决定分慧。"与那些慧相应的定也有四种。如是依退分等为四种。
第五组四法中，欲界定、色界定、无色界定、出世间定，如是有四种定。其中一切近行一境性是欲界定。同样色界等善心一境性是其余三种。如是依欲界等为四种。
第六组四法中，"诸比丘，若以欲为增上而得定，得心一境性，这称为欲定......若以精进为......若以心为......若以观为增上而得定，得心一境性，这称为观定。"如是依增上为四种。
在五法中，如四分法中所说的第二禅，依超越仅寻为第二，依超越寻伺为第三，如是分为二种而成五禅。它们的支分有五种定。如是应知依五禅支为五种。
40. "什么是它的污染，什么是清净？"这里的回答在分别论中已说。在那里说："污染是退分法。清净是胜分法。"其中应依"初禅获得者生起欲俱想作意是退分慧"这个方法了知退分法。依"生起无寻俱想作意是胜分慧"这个方法了知胜分法。
十种障碍的解释

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.

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.

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

Āvāso ca kulaṃ lābho, gaṇo kammañca pañcamaṃ;

Addhānaṃ ñāti ābādho, gantho iddhīti te dasāti. –

Ime dasa palibodhā nāma. Tattha āvāsoyeva āvāsapalibodho. Esa nayo kulādīsu.

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.


我来为您翻译这段巴利文：
41. "如何修习"这里，首先在所说的世间出世间等二种中的与圣道相应的定，它的修习方法已包含在慧的修习方法中。因为修习慧时它就被修习。因此关于它我们不另外说"应如是修习"。
但这世间定，应如前所说清净戒，住立于极清净戒后，断除他在十种障碍中的障碍，亲近教授业处的善知识，在四十种业处中接受适合自己性行的某一业处，舍弃不适合定修习的住处，住在适合的住处，断除小障碍，不舍弃一切修习方法而修习。这是这里的略说。
这是详说，首先说"断除他在十种障碍中的障碍"，这里：
住处与俗家，利养与徒众，
第五是事务，旅行与眷属，
疾病和论典，神通为第十。
这些称为十种障碍。其中住处即是住处障碍。俗家等也是这样的方法。
其中住处，是说一个小房间、一个院子或整个僧园。这不是对一切人的障碍。但是在这里若人热衷于新建等事，或有很多器具积累，或因任何理由而有期待、系着心，只对这样的人是障碍，不是对其他人。


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 , 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.

Kulanti ñātikulaṃ vā upaṭṭhākakulaṃ vā. Ekaccassa hi upaṭṭhākakulampi ‘‘sukhitesu sukhito’’tiādinā (vibha. 888; saṃ. ni. 

我来为您翻译这段巴利文：
这里有一个故事：据说有两位善男子从阿努拉德普拉城（今斯里兰卡阿努拉德普拉）出发，次第地在塔寺出家。其中一位精通两部戒律，五年后自恣，去了东部边区。另一位仍住在那里。去了东部边区的人在那里住了很久成为长老后想："这是一个适合独处的地方，让我告诉同伴吧。"于是离开那里次第来到塔寺。同戒腊的长老一见他进来就迎上去接过他的衣钵做了侍奉的事。来访的长老进入住处后想："现在我的同伴会送来酥油或糖浆或饮料。因为他在这城里住了很久。"晚上没得到，早上想："现在会送来侍者取来的粥和硬食。"也没看到这些，"也许是要等进去时给"，于是一大早就和他一起入村。他们走了一条街，得到一杓粥，在座堂坐下喝。然后来访者想："也许没有固定的粥，现在到饭时人们会给上等饭。"到了饭时也只是托钵得到什么就吃什么。另一位问："尊者，一直都是这样维持生活吗？""是的，贤友。""尊者，东部边区很舒适，我们去那里吧。"长老从城南门出来走上制陶村的路。另一位说："尊者，为什么走这条路？""贤友，你不是说东部边区很好吗？""尊者，在你住了这么久的地方没有任何多余的用具吗？""是的，贤友，床椅是僧团的，已经收拾好了，其他什么都没有。""但是尊者，我的手杖、油瓶和鞋袋都在那里。""贤友，你只住了一天就留下这么多东西？""是的，尊者。"他信受欢喜地礼拜长老说："尊者，像您这样的人在任何地方都适合住林野。塔寺是四佛舍利的藏处，在铜殿可以得到适宜的听法，可以见到大塔和见到长老们，就像佛陀时代一样。请您就住在这里。"第二天自己拿着衣钵就走了。这样的住处不成为障碍。
俗家是亲戚家或护持家。对某些人来说护持家也依"他们快乐时我快乐"等。;

4.241) nayena saṃsaṭṭhassa viharato palibodho hoti, so kulamānusakehi vinā dhammassavanāya sāmantavihārampi na gacchati. Ekaccassa mātāpitaropi palibodhā na honti, koraṇḍakavihāravāsittherassa bhāgineyyadaharabhikkhuno viya.

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.

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 āgantuko ayyo upagato sakkaccaṃ upaṭṭhātabbo’’ti āha. Upāsikā ‘‘sādhū’’ti sampaṭicchitvā paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādesi. Daharopi bhattakāle ñātigharaṃ agamāsi. Na naṃ koci sañjāni.

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.

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.

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.

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. 

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根据方式与他们混杂而住成为障碍，离开俗家的人甚至不去附近的寺院听法。对某些人连父母也不成为障碍，如科兰达迦寺住长老的外甥比丘。
据说他为了学习去了罗汉。长老的妹妹优婆夷经常向长老询问他的消息。有一天长老说"我要去接年轻人回来"就向罗汉出发。年轻人也想："我在这里住了很久，现在应该去见见和尚，了解优婆夷的情况后再回来"，就从罗汉出发。他们两人在恒河岸边相遇。他在某棵树下向长老行礼后被问"你要去哪里"，就说明了缘由。长老说："你做得很好，优婆夷也一直在问，我也是为此而来。你去吧，我要在这里度过这个雨安居。"就让他走了。他在雨安居第一天就到了那个寺院。他得到的住处正是他父亲建造的。
然后他父亲第二天来问"尊者，谁得到了我们的住处"，听说是"来访的年轻比丘"后就去见他，礼拜后说："尊者，在我们住处度雨安居的有责任。""什么责任，居士？""三个月都要在我们家接受供养，自恣后离开时要告别。"他以沉默表示同意。居士回家后说："我们的住处来了一位来访的大德，要好好照顾。"优婆夷说"好"就答应了，准备了精美的硬食软食。年轻人在用餐时去了亲戚家。没有人认出他。
他在那里受用三个月的托钵食后，度过雨安居，说"我要走了"告别。然后亲戚们说"尊者明天走"，第二天在家里供养，装满一瓶油，给了一块糖和九肘长的布料，说"请走吧，尊者。"他作了随喜后向罗汉出发。
他的和尚自恣后迎面而来，在先前见面的地方见到了他。他在某棵树下向长老行礼。然后长老问他："善面者，你见到优婆夷了吗？"他说"是的，尊者"，说明一切经过后，用那油擦长老的脚，用糖做饮料，把那布料也给了长老，礼拜长老后说"尊者，罗汉对我最适合"就走了。长老也回到寺院，第二天进入科兰达迦村。
优婆夷一直想着"我哥哥带着我儿子现在就要来了"，总是在看着路。她看到他独自一人来，想"我儿子一定死了，这长老独自一人来"，就倒在长老脚下哭泣悲伤。长老想"年轻人一定是因为少欲而没让人知道就走了"，安慰她后说明一切经过，从钵袋里拿出那布料给她看。
优婆夷信受欢喜，朝着儿子去的方向俯卧，致敬说："世尊以似我儿子这样的比丘作为身证，说示车喻道、那拉迦道、都瓦塔迦道和说明四资具知足、乐修习的大圣种道。;

3.309) desesi . Vijātamātuyā nāma gehe temāsaṃ bhuñjamānopi ‘ahaṃ putto tvaṃ mātā’ti na vakkhati, aho acchariyamanusso’’ti. Evarūpassa mātāpitaropi palibodhā na honti, pageva aññaṃ upaṭṭhākakula’’nti.

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.

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.

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.

Addhānanti 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.

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


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即使在生母家中吃了三个月饭，也不会说'我是儿子你是母亲'，啊，真是稀有的人。"这样的人连父母也不成为障碍，何况其他护持家。
利养是指四资具。它们如何成为障碍？有福德的比丘到了任何地方人们都给予大量的资具。他为他们随喜说法无法得到做沙门法的机会。从日出到初夜，与人的交往都不间断。再者，在凌晨时分，贪求多供养的托钵比丘们来说："尊者，某某优婆塞、优婆夷、大臣、大臣女想见您。"他说"拿着衣钵，贤友"就准备出发，这样经常忙碌，对他这些资具就成为障碍。因此应舍弃团体，去到人们不认识他的地方独自行走。这样障碍就断除了。
团体是指经师团或论师团，为他们讲授和解答而无法得到做沙门法的机会，对他团体就成为障碍，他应这样断除：如果那些比丘已学了很多，只剩下少许，应完成它后进入林野。如果学了少许，还剩很多，不要去超过一由旬，在一由旬范围内找另一位教团的老师说："请您以讲授等照顾这些人。"如果找不到这样的人，就说："贤友们，我有一件事要做，你们去适合的地方吧"，舍弃团体做自己的工作。
工作是指新建工程。做这个时要知道工匠等得到什么没得到什么，对完成与未完成要热心，这样一直是障碍。也应这样断除：如果剩下少许就应完成。如果还有很多，如果是僧团的工程，应交给僧团或负责僧团事务的比丘。如果是自己的，应交给自己的负责人。找不到这样的人时应舍给僧团后离开。
旅行是指走路。如果某处有人想出家，或有什么资具可得，如果得不到就无法忍受，即使进入林野做沙门法也会有难以去除的旅行心，因此应去完成那件事后才热心于沙门法。
亲属是指在寺院的亲教师、和尚、同住者、学生、同和尚、同亲教师，在家的父母兄弟等。他们生病时成为他的障碍，因此这障碍应通过照顾他们使他们恢复正常来断除。


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.

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

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

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.

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


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其中首先和尚生病如果不能快速康复，即使终身也要照顾。同样对于剃度师、具足戒师、同住者、已受具足戒者、已剃度者、学生、同和尚者也是如此。但是依止师、教授师、依止学生、教授学生、同亲教师，只要依止和教授未断，就要照顾。有能力的话此后也应照顾。对父母应像对待和尚那样。即使他们在王位，期望儿子的照顾，也必须要做。如果他们没有药，应给自己所有的。没有就应托钵寻找后给予。但对兄弟姐妹应用他们自己的东西配制给予。如果没有，先给自己的暂时使用，后来得到时应取回。得不到时不应催讨。对非亲属的姐妹丈夫不适合配制或给予药物。但可以说"给你丈夫"后给姐妹。对兄弟妻子也是这个方法。但他们的孩子是这人的亲属，因此适合为他们配制。
疾病是指任何病。它造成困扰时成为障碍，因此应通过配制药物来断除。如果配制药物几天后也不平息，应呵责自身："我不是你的奴仆，不是雇工，只是养育你在无始轮回中受苦"，应做沙门法。
论典是指持诵典籍。对于经常忙于诵读等的人成为障碍，对其他人则不然。这里有些故事：
据说中部诵者长老去到住在马来山的提婆长老处求业处。长老问："贤友，你的教法如何？""尊者，我熟悉中部。""贤友，这中部难以维持，诵中五十时上五十来，诵那个时下五十来。你哪里还有业处？""尊者，从您这里得到业处后我再也不看经典。"得到业处后十九年不诵经，到第二十年证得阿罗汉，对来诵经的比丘们说："贤友们，我二十年没看教法，但是我在这里很熟练，你们开始吧"，从开始到结束连一个音节他也没有疑惑。
住在迦卢利亚山的那伽长老也舍弃了教法十八年为比丘们讲解界论。当他们与村住长老们对照时，没有一个问题出现错序。


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 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.

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.

Kammaṭṭhānadāyakavaṇṇanā



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在大寺里有一位名叫三藏小阿跋耶的长老，没有从注疏学习就敲响金鼓宣称要在五部经典圈中转三藏。比丘僧团说："要说出是从哪位老师学来的，只能说自己老师教授的，否则不允许说。"他的和尚在他来侍奉时问他："贤友，你敲响金鼓了吗？""是的，尊者。""为什么？""尊者，我要转教法。""贤友阿跋耶，老师们怎么说这个词？""尊者，他们这样说。"长老全部否定。他又用不同方式三次说"尊者，他们这样说。"长老否定一切后说："贤友，你最初说的就是老师的方法，但因为没有从老师口中学习，所以无法确定'老师们这样说'。去你的老师那里听吧。""尊者，去哪里？""在恒河对岸罗汉地区的图拉达拉山寺住着一位精通一切教法的大法护长老，去他那里。""好的，尊者。"礼拜长老后和五百比丘一起去到那长老处礼拜后坐下。长老问："为什么来？""尊者，来听法。""贤友阿跋耶，他们时常问我长部和中部。但其余的我三十多年没看过。不过你晚上在我这里转诵，我白天为你解说。"他说"好的，尊者"就这样做了。在院子门口建了大讲堂，村民们每天来听法。长老晚上转诵，白天解说，次第完成教说后，坐在阿跋耶长老的席子上说："贤友，为我说业处。""尊者，您说什么，难道不是我从您这里听来的吗？我怎么能说您不知道的？"然后长老说："贤友，这是另一条已经走过的道路。"据说阿跋耶长老那时是预流果。然后他给他业处后回来，在铜殿转法时听说长老入灭了。听后说"拿衣来，贤友"，穿上衣后说："贤友们，阿罗汉道适合我们的老师。贤友们，我们的老师是正直的圣者。他坐在法弟子的席子上说'为我说业处'。贤友们，阿罗汉道适合长老。"这样的人论典不成为障碍。
神通是指凡夫的神通。它像婴儿仰卧，像幼苗一样难以维持。稍微一点就破坏。它对观是障碍，不是对定的障碍，因为要得定才能得到。因此想修观的人应断除神通障碍，其他人应断除其余障碍。这是障碍的详细解释。
业处授予者的解释

42.Kammaṭṭhānadāyakaṃkalyāṇamittaṃ upasaṅkamitvāti ettha pana duvidhaṃ kammaṭṭhānaṃ sabbatthakakammaṭṭhānaṃ pārihāriyakammaṭṭhānañca. Tattha sabbatthakakammaṭṭhānaṃ nāma bhikkhusaṅghādīsu mettā maraṇassati ca. Asubhasaññātipi eke.

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.

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

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.

Kalyāṇamittanti –

Piyo garu bhāvanīyo, vattā ca vacanakkhamo;

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

Evamādiguṇasamannāgataṃ ekantena hitesiṃ vuddhipakkhe ṭhitaṃ kalyāṇamittaṃ.

‘‘Mamaṃ hi, ānanda, kalyāṇamittaṃ āgamma jātidhammā sattā jātiyā parimuccantī’’ti (saṃ. ni. 1.129; 

我来为您翻译这段巴利文：
42. "亲近教授业处的善知识"这里，业处有两种：一切处业处和所持业处。其中一切处业处是指对比丘僧团等的慈心和死念。有些人说不净想也是。
修习业处的比丘首先应限定范围，对界内的比丘僧团修习"愿他们快乐、无恼害"的慈心。然后对界内的诸天神。然后对托钵村的统治者。然后对那里的人乃至一切众生。他对比丘僧团修慈心使同住者心柔软。这样他们就容易共住。对界内诸天神修慈心使诸天神心柔软后得到如法的保护而有善加保护。对托钵村的统治者修慈心使统治者们的心相续柔软后得到如法的保护而资具有善保护。对那里的人修慈心使他们生信而不受轻视地行走。对一切众生修慈心在一切处无碍而行。而死念思维"我必定要死"而舍弃不当寻求，增长上上厌离而行为不怯弱。心经常修习不净想者，即使是天界所缘也不会因贪而占据其心。
这样因为多所助益，在一切处都应追求和希望，是修习适宜处，因此称为一切处业处。
在四十种业处中，哪个适合某人的性行，他因为要经常持守它，以及它是更上更上修习业的基础，称为所持业处。如是此二种业处的授予者，称为业处授予者。那业处授予者。
善知识是：
"可爱而尊重，堪受敬重者，
能言受谏语，说深妙之语，
不导非适处。"
具足如是等德性的一向求利益者、住于增长分的善知识。
"阿难，依止我的善知识，有生法的众生从生解脱。"

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.

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.

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.

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.

Sace 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.

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.


我来为您翻译这段巴利文：
从这等所说，正等正觉者才是具足一切相的善知识。因此若他在世，从世尊处得到的业处是善得的。但在他入灭后，从八十大声闻中还在世者处得到是适合的。若他们不在，想得到什么业处，就应从那业处生起四禅五禅，增长以禅为基础的观，从达到漏尽的漏尽者处得到。
漏尽者会宣称"我是漏尽者"吗？有什么好说的，知道是实践者就会宣说。难道不是阿说崛多长老知道一位比丘已开始修业处是"业处实践者"后，在空中设置皮席，以跏趺坐其上说业处吗？
因此如果能得到漏尽者，那是很好；如果得不到，就从前前者处得到：阿那含、斯陀含、须陀洹、得禅定的凡夫、通三藏者、通二藏者、通一藏者。如果连通一藏者也没有，从精通一部圣典及其注疏且有惭愧者处得到。这样的持传承者是保护传统、维护传承的阿阇黎，随阿阇黎见解而非随自己见解。因此古代长老们说了三次"有惭愧者会保护，有惭愧者会保护。"
这里前述的漏尽者等只说自己证得的道。但多闻者亲近这位那位阿阇黎，因为通过问学清净，从这里那里考察经典和理由，结合适合不适合，在难处前进时如大象开辟大道般说业处。因此应亲近这样的业处授予善知识，对他作侍奉后得到业处。
如果在同一寺院得到他，那很好；如果得不到，应去他住的地方。去时不应穿着洗过擦过的鞋子，拿伞，让人带油瓶、蜜、糖等，有学生围绕而去。而是应完成旅行责任，自己拿着衣钵，在中途进入任何寺院都履行侍奉责任，成为轻装简便、最极简朴的行者而去。
进入那寺院时应在路上就准备好净齿木后进入，不应进入其他院子说"休息一下，洗脚擦脚等后再去阿阇黎处。"为什么？如果那里有与阿阇黎不相合的比丘，他们问来意后说阿阇黎的过失："如果你去他那里就完了"，会使他生悔意而从那里回去，因此应问阿阇黎住处后直接去那里。


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.

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 khandhādīni makkhetabbāni. ‘‘Sabbapārihāriyatelamidaṃ, āvuso, pādepi makkhehī’’ti vuttena pana thokaṃ sīse katvā pāde makkhetvā ‘‘imaṃ telanāḷiṃ ṭhapemi, bhante’’ti vatvā ācariye gaṇhante dātabbā.

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.

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.

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.

Cariyāvaṇṇanā



我来为您翻译这段巴利文：
如果阿阇黎年轻，不应接受接拿衣钵等。如果年长，应去礼拜阿阇黎后站立。被说"贤友，放下衣钵"时应放下。被说"喝水"时如果想喝就喝。被说"洗脚"时不应立即洗脚。因为如果是阿阇黎取来的水就不合适。但被说"贤友,洗吧,不是我取来的,是别人取来的"时,应在阿阇黎看不见的地方,这样的遮蔽处或露天处,或在寺院的一边坐下洗脚。
如果阿阇黎拿油瓶来应起立用双手恭敬接受。如果不接受,阿阇黎会想"这比丘从现在开始就破坏共用"而有异意。接受后不应立即擦脚。因为如果那是阿阇黎的身体按摩油就不合适。因此应擦头后擦肩等。但被说"贤友,这是一切用途的油,也擦脚吧"时,应少许擦头后擦脚,说"尊者,我放下这油瓶"后在阿阇黎接受时给他。
从来的那天起不应说"尊者,请为我说业处"。但从第二天起,如果阿阇黎有固定的侍者,应请求他后做侍奉。如果请求后也不给,得到机会时就应做。做时应准备三种牙刷:小的、中的、大的。应准备冷热两种洗脸水和沐浴水。然后阿阇黎用三天什么,就应经常准备那样的。对不定用这个那个的,就应准备所得到的。何须多说?世尊在犍度中规定的一切正确侍奉:"诸比丘,学生应正确侍奉阿阇黎。这是正确侍奉:清晨起来,脱鞋,偏袒上衣,应给牙刷,应给洗脸水,应安排座位。如果有粥,应洗好容器送上粥"等,都应做。
这样以完备的侍奉使师欢喜者,在晚上礼拜后被说"去吧"时应走。当他问"为什么来"时,应说明来意。如果他不问而接受侍奉,过了十天或半月,即使一天被遣走也不去,应请求时机后说明来意。在非时去被问"为什么来"时应说明。如果他说"清晨来",就应清晨去。
但如果那时胆病使腹部燃烧,或消化力弱食物不消化,或有其他病痛,应如实告知后说明适合自己的时间,在那时前去。因为在不适时说的业处也无法作意。这是"亲近教授业处的善知识"的详细解释。
性行的解释

43. Idāni 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.

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.

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.

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.

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



我来为您翻译这段巴利文：
43. 现在关于"适合自己的性行"，这里性行有六种：贪性行、瞋性行、痴性行、信性行、智性行、寻性行。有些人由于贪等的混合和结合还有另外四种，同样信等也是，加上这八种共十四种。但是这样分别说时，贪等与信等混合会有无数种性行，因此应简要地知道只有六种性行。性行、本性、偏重在意义上是一样的。根据这些有六种人：贪行者、瞋行者、痴行者、信行者、智行者、寻行者。
其中因为贪行者在善法生起时信强盛，因为贪有相近的性质。如同在不善分中贪是柔滑非粗糙，同样在善分中信也是。如同贪寻求欲境，同样信寻求戒等功德。如同贪不舍不利，同样信不舍有利，因此贪行者与信行者相似。
又因为瞋行者在善法生起时慧强盛，因为瞋有相近的性质。如同在不善分中瞋无滑腻不粘着所缘，同样在善分中慧也是。如同瞋即使不存在也寻求过失，同样慧寻求存在的过失。如同瞋以避离有情的方式生起，同样慧以避离诸行的方式，因此瞋行者与智行者相似。
又因为痴行者在为未生善法生起而努力时多生起妨碍的寻思，因为痴有相近的特相。如同痴因混乱而不稳定，同样寻因种种思维也是。如同痴因不洞察而动摇，同样寻因轻快构想，因此痴行者与寻行者相似。
其他人说还有贪、慢、见三种性行。其中贪就是贪，慢与它相应，这两者都不超出贪性行。由于见以痴为因，见性行就属于痴性行。

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

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.

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.

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

Yassa 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.

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.

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

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

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

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

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

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


我来为您翻译这段巴利文：
44. 这些性行以什么为因？怎样知道"这人是贪行者，这人是瞋等其他行者"？什么行者什么适合？
关于这点，有些人说前三种性行以宿习为因，也以界病为因。据说过去多作悦意运用和善业者成为贪行者，或从天界死后生于此处。过去多作砍杀捆绑怨恨业者成为瞋行者，或从地狱龙界死后生于此处。过去多饮酒且缺乏听闻询问者成为痴行者，或从畜生界死后生于此处，这样说以宿习为因。因为两界增盛，人成为痴行者，即地界和水界。因为其他两界增盛成为瞋行者。因为一切平等则成为贪行者。在诸病中痰多的是贪行者。风多的是痴行者。或痰多的是痴行者。风多的是贪行者，这样说以界病为因。
其中因为过去多作悦意运用和善业者，从天界死后生于此处者，不是都成为贪行者，其他也不一定是瞋痴行者。同样诸界也没有如所说方式的增盛规定。在诸病规定中只说贪痴二者，那也是前后矛盾的。对信行等也完全没说因。因此这一切都是不确定的说法。
这里依照注释师们的意趣决定如下，在优势的描述中说："这些有情依前因规定而有贪增盛、瞋增盛、痴增盛、无贪增盛、无瞋增盛、无痴增盛。
因为谁在造业时贪强而无贪弱，无瞋无痴强而瞋痴弱，他弱的无贪不能制服贪。但无瞋无痴强能制服瞋痴。因此他依那业所给的结生而生为贪者，乐性，不瞋恚，有慧，有金刚般智。
谁在造业时贪瞋强而无贪无瞋弱，无痴强而痴弱，他如前方式是贪者也是瞋者。但有慧，有金刚般智，如达塔跋耶长老。
谁在造业时贪瞋痴强而其他弱，他如前方式是贪者也是迟钝者，但守戒，不瞋恚（如跋俱罗长老）。
同样谁在造业时贪瞋痴三者都强而无贪等弱，他如前方式是贪者、瞋者也是痴者。
但谁在造业时无贪瞋痴强而其他弱，他如前方式是无贪少烦恼者，即使见到天界所缘也不动，但是瞋者也是慧迟钝者。
谁在造业时无贪无瞋痴强而其他弱，他如前方式是无贪者也是无瞋守戒者，但是迟钝。
同样谁在造业时无贪瞋无痴强而其他弱，他如前方式是无贪者也是有慧者，但是瞋者是瞋恚者。
但谁在造业时无贪无瞋无痴三者都强而贪等弱，他如前方式如大僧护长老般是无贪、无瞋、有慧者。"


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.



我来为您翻译这段巴利文：
这里说是贪者的，这是贪行者。瞋者和迟钝者是瞋行者和痴行者。有慧者是智行者。无贪无瞋者因性质澄净是信行者。或者如以无痴为伴的业而生者是智行者，同样以强信为伴的业而生者是信行者。以欲寻等为伴的业而生者是寻行者。以贪等混合为伴的业而生者是混合行者。如是应知以贪等任何一种为伴而能产生结生的业是诸性行的因。


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

Iriyāpathato kiccā, bhojanā dassanādito;

Dhammappavattito ceva, cariyāyo vibhāvayeti.

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 –

‘‘Rattassa hi ukkuṭikaṃ padaṃ bhave,

Duṭṭhassa hoti anukaḍḍhitaṃ padaṃ;

Mūḷhassa hoti sahasānupīḷitaṃ,

Vivaṭṭacchadassa idamīdisaṃ pada’’nti.

Ṭhānampi 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.

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.

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.

Bhojanāti rāgacarito siniddhamadhurabhojanappiyo hoti, bhuñjamāno ca nātimahantaṃ parimaṇḍalaṃ ālopaṃ katvā rasapaṭisaṃvedī ataramāno bhuñjati, kiñcideva ca sāduṃ labhitvā somanassaṃ āpajjati . 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.


我来为您翻译这段巴利文：
45. 关于所说"怎样知道这人是贪行者"等。这里是方法：
从威仪及作业，从饮食与见等，
从法的转起中，应了知诸性行。
其中从威仪者：贪行者以自然行走时优雅地走，轻轻放足，平放，平举，足迹呈凹形。瞋行者如同用脚尖挖地般走，突然放足，突然举足，足迹呈拖曳形。痴行者以混乱的步伐走，如战栗般放足，如战栗般举足，足迹呈突然压痕形。这也在摩犍提经起因中说：
"贪者足迹呈凹形，
瞋者足迹拖曳形，
痴者突然压痕形，
除盖者足迹如是。"
站立时贪行者庄严有优美相，瞋行者有僵硬相，痴行者有混乱相。坐时也是这样方法。贪行者不慌不忙地平铺卧具，轻轻躺下，整齐摆放四肢，以庄严相卧，被叫醒时不立即起来，像疑虑般慢慢回答。瞋行者匆忙地随便铺卧具，投身躺下，皱眉而卧，被叫醒时立即起来，像生气般回答。痴行者铺凌乱的卧具，身体散乱，多向下俯卧，被叫醒时发出哼声慢慢起来。信行者等因为与贪行者等相似，所以他们也有如此威仪。如是应从威仪了知诸性行。
从作业者：在打扫等作业中，贪行者善握扫帚，不慌不忙，不散沙，如铺白英花般平铺，清净平等地扫。瞋行者紧握扫帚，以匆忙状，两边堆积沙，以粗声，不清净不平等地扫。痴行者松握扫帚，来回搅动，不清净不平等地扫。
如在扫地，在洗衣染衣等一切作业中，贪行者做得细致柔和平等恭敬。瞋行者做得紧硬不平等。痴行者做得不细致混乱不平等无规划。穿衣时贪行者不太紧不太松，庄严周正。瞋行者太紧不周正。痴行者松散混乱。信行者等应知随顺他们，因为相似。如是应从作业了知诸性行。
从饮食者：贪行者喜欢滑润甜美的食物，吃时做不太大的圆形团，觉知味道，不慌不忙地吃，得到一点美味就生欢喜。瞋行者喜欢粗糙酸的食物，吃时做满口的团，不觉知味道，匆忙地吃，得到一点不美味就生忧恼。痴行者无定欲乐，吃时做不圆形小团，丢在器中，弄脏嘴巴，心散乱想着这想着那地吃。信行者等也应知随顺他们，因为相似。如是应从饮食了知诸性行。


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.

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 , divā pajjalanā, hurāhuraṃ dhāvanāti evamādayo dhammā bahulaṃ pavattantīti. Evaṃ dhammappavattito cariyāyo vibhāvaye.

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.



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从见等者：贪行者见到稍微悦意的色就像生惊异般长时间看，在小功德上执着，不取实际的过失，离开时也像不想放舍般带着期待离开。瞋行者见到稍微不悦意的色就像疲倦般不长时间看，在小过失上排斥，不取实际的功德，离开时也像想放舍般不带期待离开。痴行者见到任何色都依赖他人，听到他人诽谤就诽谤，听到赞叹就赞叹，自己则因无知舍而保持舍。在听声等也是这样方法。信行者等应知随顺他们，因为相似。如是应从见等了知诸性行。
从法的转起者：贪行者多转起欺瞒、伪善、慢、恶欲、大欲、不知足、妆饰、轻浮等法。瞋行者多转起愤怒、怨恨、覆藏、敌意、嫉妒、悭吝等。痴行者多转起昏沉、睡眠、掉举、恶作、疑、固执、难舍等。信行者多转起解脱慷慨、欲见圣者、欲闻正法、多喜悦、无伪、无欺、于可信处生信等。智行者多转起易教导性、善友性、食知量、正念正知、修习警寤、于当警惕处警惕、警惕者如理精进等。寻行者多转起多言说、乐众、不乐善行、事务不稳定、夜烟白天燃烧、东奔西跑等法。如是应从法的转起了知诸性行。
因为这个辨别性行的方法在一切方面既不见于圣典也不见于注释，只是依阿阇黎见解而说，所以不应视为本质。因为贪行者所说的威仪等，瞋行者等若住不放逸也能做。混合行者个人不会有相互矛盾的威仪等。但在注释中所说的辨别性行的方法应视为本质。因为说："具有他心智的阿阇黎知道性行后说业处，其他的应问学生。"因此应以他心智或问那个人来知道：这人是贪行者，这人是瞋等其他行者。

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 pūtitakkaṃ bilaṅgaṃ jiṇṇasākasūpeyyaṃ yaṃkiñcideva kevalaṃ udarapūramattaṃ vaṭṭati. Iriyāpathopissa ṭhānaṃ vā caṅkamo vā vaṭṭati. Ārammaṇaṃ nīlādīsu vaṇṇakasiṇesu yaṃkiñci aparisuddhavaṇṇanti idaṃ rāgacaritassa sappāyaṃ.


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46. "什么行者什么适合"，这里首先住处对贪行者：未涂抹台基的地面房、未作斜坡的草屋、叶屋等之一，尘土遍布，盖满蛛网，倒塌破损，或太高或太低，贫瘠，可疑，不净且路径不平，其中的床椅也满是臭虫，丑陋难看，看到就生厌恶，这样的适合。穿着和覆盖物应是内部破裂，垂挂着散乱的线，如网饼，如麻布般粗糙触感，污秽沉重难以保持，这样适合。钵也应是难看的，或是土钵，或是有斑点瑕疵的铁钵，沉重形状不好，像头盖骨般令人厌恶。乞食的路也应是不可意的，村子不近且不平。乞食的村子也应是人们如不见般走过，即使在一家没得到食物出来时说"来，尊者"，引入座堂给粥饭后离开时，如牛入栏般不回头看就走的那样。布施的人也应是奴仆或工人，丑陋难看，衣服污秽，臭气令人厌恶，以不恭敬的态度如丢弃般布施粥饭的那样。粥饭点心也应是粗糙难看，由小米、糙米、米糠等做成，腐臭的酪，咸的，陈旧的蔬菜汤，任何只能填饱肚子的东西适合。威仪也应是站或经行适合。所缘在青等遍中任何不清净色，这是贪行者的适合。


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.

Mohacaritassa 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.

Saddhācaritassa sabbampi dosacaritamhi vuttavidhānaṃ sappāyaṃ. Ārammaṇesu cassa anussatiṭṭhānampi vaṭṭati.

Buddhicaritassa senāsanādīsu idaṃ nāma asappāyanti natthi.

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.

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.

Cattālīsakammaṭṭhānavaṇṇanā



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瞋行者的住处应不太高不太低，具足荫凉和水，墙柱台阶分布良好，完成优美的花饰藤饰各种图画装饰，光亮平滑柔软的地面，如梵天宫般以花环彩布天盖装饰，铺设清洁可意的覆具床椅，处处放置鲜花散发香气芳香，仅仅看见就能生起喜悦欢喜，这样适合。其路径也应远离一切危险，清洁平坦，装饰整齐适合。住处用具在此为断绝虫子、臭虫、长虫、老鼠的依止，不要太多，一张床椅足够。他的穿着覆盖物应是中国绸、苏摩罗绸、丝绸、棉布、细麻等任何殊胜的，用它一层或两层轻便，适合沙门地染色清净色适合。钵应如水泡般形状好，如宝石般光滑无垢，适合沙门地清净色的铁钵适合。乞食路应远离危险，平坦可意，村子不太远不太近适合。乞食村应是人们想"现在尊者将来"而打扫洒水的地方设座，出迎接钵入家，请坐设座，恭敬亲手布施的那样。他的布施者应是端正庄严，善沐浴涂香，以熏香花香芬芳，以种种清净可意的衣服装饰庄严，恭敬行事的那样适合。粥饭点心应具足色香味，有营养可意，一切方面殊胜，随意适合。威仪也应是卧或坐适合，所缘在青等遍中任何清净色，这是瞋行者的适合。
痴行者的住处应向四方开放无拥挤适合，坐在那里能看见开阔的方向，在威仪中经行适合。他的所缘不应小如量升碗（小的）不适合。因为在狭窄处心更趋向迷惑，因此广大的大遍适合。其余如瞋行者所说相同，这是痴行者的适合。
信行者一切如瞋行者所说的方法都适合。在所缘中随念处也适合。
智行者在住处等没有说这个不适合。
寻行者的住处开放向四方，坐在那里能见到园林池塘的美景，村镇国土的排列，青色光泽的山，这不适合，因为那成为寻思奔驰的缘。因此应住在深洞口，林中遮蔽，如象腹窟、摩醯陀窟般的住处。他的所缘也不应广大，因为那样成为随寻思奔驰的缘。但小的适合。
其余如贪行者所说相同，这是寻行者的适合。这是"适合自己的性行"中来的性行的种类、因、辨别、适合的确定的详述。尚未完全显示适合性行的业处，那将在下一个纲要句的详释中自行显明。
四十业处释毕

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.

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

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

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

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

Mettā, karuṇā, muditā, upekkhāti ime cattāro brahmavihārā.

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

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

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.

Samatikkamatoti dve samatikkamā aṅgasamatikkamo ca ārammaṇasamatikkamo ca. Tattha sabbesupi tikacatukkajjhānikesu kammaṭṭhānesu aṅgasamatikkamo 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.


我来为您翻译这段巴利文：
47. 因此所说"取四十种业处中的某一个业处"，在此应从数量说明、引生近行和安止、禅那差别、超越、增长不增长、所缘、地、取、缘、适合性行这十个方面了知业处的判定。
其中从数量说明者：说"在四十种业处中"，这里四十种业处是：十遍、十不净、十随念、四梵住、四无色、一想、一界定。
其中地遍、水遍、火遍、风遍、青遍、黄遍、赤遍、白遍、光遍、限定虚空遍，这是十遍。
膨胀、青瘀、脓烂、断坏、食残、散乱、斩斫散乱、血涂、虫聚、骸骨，这是十不净。
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、寂止随念，这是十随念。
慈、悲、喜、舍，这是四梵住。
空无边处、识无边处、无所有处、非想非非想处，这是四无色。食厌恶想是一想。四界差别是一界定。如是应从数量说明了知判定。
从引生近行和安止者：除了身至念和入出息念，其余八随念、食厌恶想、四界差别，这十种业处只引生近行。其余引生安止。如是从引生近行和安止。
从禅那差别者：在引生安止的业处中，入出息念与十遍是四禅的。身至念与十不净是初禅的。前三梵住是三禅的。第四梵住和四无色是第四禅的。如是从禅那差别。
从超越者：有两种超越：支超越和所缘超越。其中在一切三禅和四禅的业处中有支超越，因为超越寻伺等禅支在那些同一所缘中证得第二禅等。在第四梵住也是如此。因为那也是超越慈等所缘的喜而证得。但在四无色中是所缘超越。因为超越前九遍中的任一而证得空无边处。超越虚空等而证得识无边处等。在其余中没有超越。如是从超越。


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.

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.

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.

Yathā 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. 

我来为您翻译这段巴利文：
从增长不增长者：在这四十种业处中只有十遍应当增长。因为遍满多少空间，在其中能以天耳界听闻声音，以天眼见色，以心知他人之心。但身至念和不净不应增长。为什么？因为受空间限制且无功德。它们受空间限制将在修习方法中显明。在它们增长时只是尸体堆增长，没有任何功德。这也在守护者问题解答中说："世尊，色想明显，骨想不明显。"在那里说色想因相增长而明显，说骨想因不增长而不明显。
但说"唯以骨想，遍满此大地"，那是依获得者的现起状态而说。如在法阿育王时，迦罗频伽鸟在周围镜壁中见到自己的影像，认为四方都是迦罗频伽鸟而发出悦耳声音，同样长老因获得骨想，见到在一切方向现起的相，想"整个大地都充满骸骨"。
如果这样，所说不净禅那的无量所缘则相违。但它不相违。因为有人在膨胀或骸骨中取大相，有人取小相。依此方法对某人是有限所缘的禅那，对某人是无量所缘。或者对不见增长过患而增长的人，针对他说"无量所缘"。但因无功德不应增长。
如这些，其余也不应增长。为什么？因为其中入出息相增长时只是风堆增长，且受空间限制。如是因有过患且受空间限制故不应增长。梵住以有情为所缘，增长它们的相只会增长有情堆，那没有用处，所以也不应增长。但说"以慈俱心遍满一方"。

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.

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.

Bhūmitoti 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.

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.

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.


我来为您翻译这段巴利文：
这是依摄受而说。因为依一住处二住处等次第摄受一方的有情而修，所以说"遍满一方"。不是增长相。这里也没有似相。如果增长，这里的有限无量所缘也应依摄受而知。在无色所缘中虚空只是遍除而已。因为那只应依离遍而作意。此后即使增长也没有什么。识是自性法。因为不能增长自性法。识的离去只是识的无而已。非想非非想处所缘因为是自性法所以不应增长。其余因为无相。因为似相才可称为应增长。佛随念等的所缘不是似相，所以不应增长。如是从增长不增长。
从所缘者：在这四十种业处中，十遍、十不净、入出息念、身至念这二十二个是似相所缘。其余不是似相所缘。同样在十随念中除了入出息念和身至念，其余八随念、食厌恶想、四界差别、识无边处、非想非非想处这十二个是自性法所缘。十遍、十不净、入出息念、身至念这二十二个是相所缘。其余六个是不可说所缘。同样脓烂、血涂、虫聚、入出息念、水遍、火遍、风遍，以及光遍中日等光圈所缘这八个是动摇所缘，它们只在前分，但似相则是寂静的。其余不是动摇所缘。如是从所缘。
从地者：这里十不净、身至念、食厌恶想这十二个在天界不转起。那十二个和入出息念这十三个在梵界不转起。在无色界除了四无色，其他不转起。在人界一切都转起。如是从地。
从取者：应从见触闻取了知判定。其中除了风遍，其余九遍、十不净这十九个应以见取。意思是前分应以眼看取它们的相。在身至念中皮等五种以见取，其余以闻取，如是它的所缘应以见闻取。入出息念以触取，风遍以见触取，其余十八个应以闻取。舍梵住、四无色这些不应由初学者取。其余三十五个应取。如是从取。
从缘者：在这些业处中除了虚空遍，其余九遍是无色的缘，十遍是神通的缘，三梵住是第四梵住的缘，下下无色是上上的缘，非想非非想处是灭尽定的缘，一切都是乐住、观、生成就的缘。如是从缘。


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.

Evamettha cariyānukūlato vinicchayo veditabboti sabbañcetaṃ ujuvipaccanīkavasena ca atisappāyavasena ca vuttaṃ. Rāgādīnaṃ pana avikkhambhikā saddhādīnaṃ vā anupakārā kusalabhāvanā nāma natthi. Vuttampi cetaṃ meghiyasutte –

‘‘Cattāro dhammā uttari bhāvetabbā. Asubhā bhāvetabbā rāgassa pahānāya. Mettā bhāvetabbā byāpādassa pahānāya. Ānāpānassati bhāvetabbā vitakkupacchedāya. Aniccasaññā bhāvetabbā asmimānasamugghātāyā’’ti.

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.



我来为您翻译这段巴利文：
从适合性行者：这里应从适合性行了知判定。即是：首先对贪行者，这里十不净、身至念这十一种业处适合。对瞋行者，四梵住、四色遍这八种。对痴行者和寻行者，只有一个入出息念业处。对信行者，前六随念。对智行者，死念、寂止随念、四界差别、食厌恶想这四种。其余遍和四无色适合一切性行。在遍中任何有限的适合寻行者，无量的适合痴行者。
如是这里应从适合性行了知判定。这一切是依直接对治和最适合而说。但没有不能镇伏贪等或不能帮助信等的善修习。这在弥醯经中也说：
"应进一步修习四法。应修习不净以断贪。应修习慈以断瞋恚。应修习入出息念以断寻。应修习无常想以断除我慢。"
在罗睺罗经中也以"罗睺罗，你应修习慈修习"等方式对一人说七种业处。因此不应执著于语句，应在一切处寻求意趣。这是"取业处"中业处说的判定。

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.

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 . Sace pana taṃ acīvarakassa bhikkhuno dadeyya, athassa taṃ tena bhikkhunā khaṇḍākhaṇḍaṃ kariyamānaṃ disvāpi somanassameva uppajjeyya. Evaṃsampadamidaṃ veditabbaṃ.

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.

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.



我来为您翻译这段巴利文：
48. "取"这个词的意义解释。如"那瑜伽行者应亲近授业处的善知识"中所说方式，亲近如前所说的善知识后，将自己奉献给佛世尊或阿阇黎，以圆满的意乐和圆满的胜解请求业处。
其中"世尊，我将此身奉献给您"，如此应将自己奉献给佛世尊。因为不如此奉献而住在边远住处时，当可怕的所缘现前时不能镇定，退回村边与在家人混杂，陷入不当寻求而遭遇不幸灾难。但已奉献身体者即使可怕所缘现前也不生恐惧。智者观察"你不是早已将自己奉献给诸佛了吗"而只生喜悦。如有人有上等迦尸布，被老鼠或虫子咬坏时会生忧恼。但如果他把它施给无衣比丘，见那比丘把它撕成碎片时也只生喜悦。应知这是同样的道理。
奉献给阿阇黎时也应说"尊者，我将此身奉献给您"。因为未奉献身体者或不受教诫，或难教导不顺从教导，或任意行事不告知阿阇黎就随意而去。阿阇黎不以物质或法摄受他，不教导秘密的典籍。他不得这两种摄受就不能在教法中建立，不久就陷入恶戒或还俗。但已奉献身体者不抗拒教诫，不任意行事，易于教导顺从阿阇黎。他从阿阇黎得到两种摄受，在教法中得到增长、茂盛、广大，如小钵食帝须长老的弟子们。
据说有三位比丘来到长老处。其中一位说"尊者，为了您的利益"，我愿意跳下百人高的悬崖。第二位说"尊者，为了您的利益"，我愿意从脚掌开始在石板上磨擦直到完全消失。第三位说"尊者，为了您的利益"，我愿意止住出入息而死。长老认为这些比丘有能力，就教导业处。他们依照他的教导都证得阿罗汉。这是自我奉献的功德。所以说"将自己奉献给佛世尊或阿阇黎"。

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 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.

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.

Kathentena ca tividhena kathetabbaṃ. Pakatiyā uggahitakammaṭṭhānassa ekaṃ dve nisajjāni sajjhāyaṃ kāretvā dātabbaṃ. Santike vasantassa āgatāgatakkhaṇe kathetabbaṃ. Uggahetvā aññatra gantukāmassa nātisaṃkhittaṃ nātivitthārikaṃ katvā kathetabbaṃ.

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.

Evaṃ kathiyamāne pana kammaṭṭhāne tena yoginā nimittaṃ gahetvā sotabbaṃ. Nimittaṃ gahetvāti idaṃ heṭṭhimapadaṃ, idaṃ uparimapadaṃ, ayamassa attho , 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.

Ettāvatā kalyāṇamittaṃ upasaṅkamitvā attano cariyānukūlaṃ cattālīsāya kammaṭṭhānesu aññataraṃ kammaṭṭhānaṃ gahetvāti imāni padāni sabbākārena vitthāritāni hontīti.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Samādhibhāvanādhikāre

Kammaṭṭhānaggahaṇaniddeso nāma

Tatiyo paricchedo.

4. Pathavīkasiṇaniddeso



我来为您翻译这段巴利文：
49. "成为具足意乐和具足胜解者"，这里那瑜伽行者应以无贪等六种方式成为具足意乐者。因为如此具足意乐者证得三菩提中的某一个。如说："六种意乐导向菩萨的菩提成熟：无贪意乐的菩萨见贪过患，无瞋意乐的菩萨见瞋过患，无痴意乐的菩萨见痴过患，出离意乐的菩萨见居家过患，远离意乐的菩萨见群聚过患，出离意乐的菩萨见一切有趣过患。"因为任何过去未来现在的须陀洹、斯陀含、阿那含、漏尽者、辟支佛、正等觉，一切都以这六种方式证得各自应证的殊胜。所以应以这六种方式成为具足意乐者。应以胜解于此而成为具足胜解者。应成为胜解于定、重视定、倾向定，胜解于涅槃、重视涅槃、倾向涅槃的意思。
50. 对如此具足意乐和胜解而请求业处者，具他心智的阿阇黎应观察心行而知其性行。其他人应问"你是什么性行？什么法多现行？作意什么对你舒适？你的心倾向哪种业处？"等方式而知。如此了知后应说适合其性行的业处。
说时应以三种方式说。对已自然学习业处的应让诵习一两座后给予。对住在近处的应在来时说。对学习后想去他处的应不太简略不太广说。
其中首先说地遍时应说四种遍过患、作遍、已作的修习方法、二种相、二种定、七种适不适、十种安止善巧、精进平等、安止方法这九种行相。在其他业处中也应说适合它的。这一切将在它们的修习方法中显明。
瑜伽行者在业处被如此说时应把握相而听。"把握相"是把握"这是下句，这是上句，这是它的意义，这是意趣，这是譬喻"，如此系连各种行相的意思。因为如此把握相恭敬听闻者，业处就善把握。然后依此成就殊胜证得，不是其他的。这是"把握"这句话的意义说明。
至此"亲近善知识，取四十业处中适合自己性行的某一业处"这些句子已从一切方面详说完毕。
为善人欢喜而造的清净道论
定修习品中
业处把握的解说
第三品。
4.地遍解说

51. Idāni 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.

Ananurūpavihāro



我来为您翻译这段巴利文：
51. 现在对于前面所说"舍弃不适合定修习的住处而住在适合的住处"，首先，若与阿阇黎同住一处感到舒适，他应住在那里净化业处。如果在那里不舒适，在一牛吼距离或半由旬或一由旬内若有适合的住处，应住在那里。因为这样，当业处在某处生起疑惑或念忘失时，清晨在住处做完事务，在路上托钵，在饭食事务完毕时就去阿阇黎住处，那天在阿阇黎处净化业处，第二天礼敬阿阇黎后出发，在路上托钵，不疲倦就能回到自己的住处。但若在一由旬范围内也找不到舒适处，他应在业处中斩断一切结处，使业处完全清净，随顺转向，即使去远处也要舍弃不适合定修习的住处而住在适合的住处。
不适合的住处

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.

Kasmā? Mahāvihāre tāva bahū nānāchandā sannipatanti, te aññamaññaṃ paṭiviruddhatāya vattaṃ na karonti. Bodhiyaṅgaṇādīni asammaṭṭhāneva honti. Anupaṭṭhāpitaṃ pānīyaṃ paribhojanīyaṃ. Tatrāyaṃ gocaragāme piṇḍāya 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.

Navavihāre bahu navakammaṃ hoti, akarontaṃ ujjhāyanti. Yattha pana bhikkhū evaṃ vadanti ‘‘āyasmā yathāsukhaṃ samaṇadhammaṃ karotu, mayaṃ navakammaṃ karissāmā’’ti evarūpe vihātabbaṃ.

Jiṇṇavihāre pana bahu paṭijaggitabbaṃ hoti, antamaso attano senāsanamattampi appaṭijaggantaṃ ujjhāyanti, paṭijaggantassa kammaṭṭhānaṃ parihāyati.

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.

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.

Yattha nānāvidhaṃ sākapaṇṇaṃ hoti, tatthassa kammaṭṭhānaṃ gahetvā divāvihāraṃ nisinnassāpi santike sākahārikā gāyamānā paṇṇaṃ uccinantiyo visabhāgasaddasaṅghaṭṭanena kammaṭṭhānantarāyaṃ karonti.

Yattha pana nānāvidhā mālāgacchā supupphitā honti, tatrāpi tādisoyeva upaddavo.

Yattha 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.

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.


我来为您翻译这段巴利文：
52. 其中不适合是指具有十八种过患中的任何一种。这里是十八种过患：大、新、旧、近路、有池、有菜、有花、有果、可爱、近城、近材木、近田地、有异性人、近港口、近边境、近国境、不适宜、无善友。具有这十八种过患中任何一种过患者称为不适合。不应住在那里。
为什么？首先在大寺院中，许多不同意乐的人会聚集，他们因互相对立而不做事务。菩提场等处没有打扫。饮用水和洗用水未准备。在那里这人拿着钵衣要去村庄托钵，如果看到事务未做或水罐空着，就必须做事务，必须准备水。不做就犯恶作罪。做的话时间就过去了，太迟入村得不到任何托钵。即使入于独处也被沙弥和年轻比丘的高声和僧团事务打扰。但如果所有事务都已做完，其余也没有干扰，这样的大寺院也可以住。
在新寺院中有很多建筑工作，不做就会被责备。但如果比丘们这样说："尊者请随意修沙门法，我们会做建筑工作"，这样的寺院可以住。
在旧寺院中有很多要修理，至少不修理自己的住处也会被责备，修理的话则业处退失。
在路边的大道寺院昼夜有客人聚集。深夜来的人给了自己的住处后，要住在树下或石板上。第二天也是这样，没有修业处的机会。但如果没有这样客人拥挤的地方，可以住。
池是指石池，那里大众为取水而聚集，城里的王族比丘的弟子们来染衣，要为他们指示容器木盆等在某处某处，这样一直都很忙碌。
在有各种蔬菜叶的地方，他持业处坐禅时，采菜妇一边唱歌一边采摘菜叶，以异性声音的干扰而造成业处障碍。
在有各种开花的花树的地方，也有同样的障碍。
在有各种芒果、阎浮果、面包果等果实的地方，想要果实的人来索求，不给就生气，或强行拿取，傍晚在寺院中经行时见到他们说"优婆塞们，为什么这样做"，就随意辱骂。甚至想驱逐他。
在如南山象腹窟、支多罗山等受尊敬、有名的寺院中住时，人们认为"这是阿罗汉"而从四面八方来礼拜，这样他不舒适。但如果这对他适合，日间可去别处，夜间住在那里。


Nagarasannissite visabhāgārammaṇāni āpāthamāgacchanti, kumbhadāsiyopi ghaṭehi nighaṃsantiyo gacchanti, okkamitvā maggaṃ na denti, issaramanussāpi vihāramajjhe sāṇiṃ parikkhipitvā nisīdanti.

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.

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.

Visabhāgānaṃ puggalānaṃ atthitāti yattha aññamaññaṃ visabhāgaverī bhikkhū viharanti, ye kalahaṃ karontā mā, bhante, evaṃ karothāti vāriyamānā etassa paṃsukūlikassa āgatakālato paṭṭhāya naṭṭhāmhāti vattāro bhavanti.

Yopi udakapaṭṭanaṃ vā thalapaṭṭanaṃ vā nissito hoti, tattha abhiṇhaṃ nāvāhi ca satthehi ca āgatamanussā okāsaṃ detha, pānīyaṃ detha, loṇaṃ dethāti ghaṭṭayantā aphāsuṃ karonti.

Paccantasannissite pana manussā buddhādīsu appasannā honti.

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.

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.

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 –

Mahāvāsaṃ navāvāsaṃ, jarāvāsañca panthaniṃ;

Soṇḍiṃ paṇṇañca pupphañca, phalaṃ patthitameva ca.

Nagaraṃ dārunā khettaṃ, visabhāgena paṭṭanaṃ;

Paccantasīmāsappāyaṃ, yattha mitto na labbhati.

Aṭṭhārasetāni ṭhānāni, iti viññāya paṇḍito;

Ārakā parivajjeyya, maggaṃ sappaṭibhayaṃ yathāti.

Anurūpavihāro



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在近城处有异性所缘现前，水罐女仆们拿着水罐摩擦着走过，不避让路，权贵们在寺院中围起布帘坐着。
在近材木处，有柴薪和器具树的地方，取柴者如前所说的采菜花者一样造成不适。寺院中有树，人们来说"我们要砍下来造房子"而砍伐。如果傍晚从禅房出来在寺院中经行时见到他们说"优婆塞们，为什么这样做"，就随意辱骂，甚至想驱逐他。
近田地的四周被田地环绕，那里人们就在寺院中做打谷场打谷，在门廊睡觉，做很多其他不适的事。即使是大僧团的财产，园丁们阻挡人家的牛，禁止用水，人们拿着稻穗说"看你们园丁的作为"给僧团看。因种种原因要去王臣大臣的门前，这也包括在近田地中。
有异性人是指有互相异性敌对的比丘住在那里，他们打斗时被劝阻说"尊者们，不要这样做"，就说"从这粪扫衣者来时起我们就完了"。
依近水港或陆港而住，那里经常有乘船和车队来的人骚扰说"给地方，给水，给盐"而造成不适。
在近边境处人们对佛等不信。
在近国境处有王的恐惧。一个王攻击说"那地方不在我的统治下"，另一个也说"不在我的统治下"。这比丘有时游行在这王的领土，有时在那个的。他们认为"这是间谍"而使他遭遇不幸灾难。
不适宜是指因异性色等所缘聚集或被非人占有而不适宜。这里有个故事：据说一位长老住在林中。一个夜叉女站在草庵门前唱歌。他出来站在门前，她去经行道尽头唱歌。长老去经行道尽头，她站在百人高的悬崖上唱歌。长老返回。她急速来抓住他说："尊者，不是一个两个像你这样的被我吃掉"。
无善友是指在那里不能得到阿阇黎或与阿阇黎相等、和尚或与和尚相等的善友。那里无善友是大过患。应知具有这十八种过患中任何一种是不适合的。这在注释中也说：
"大寺新寺和旧寺，近路处
有池菜花和果实，受尊敬
近城木田与异性，和港口
边境界适无善友，十八处
智者了知如是处，应远离
如同远离恐怖道，亦复然"
适合的住处

53. Yo 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).

Ayaṃ ‘‘samādhibhāvanāya ananurūpaṃ vihāraṃ pahāya anurūpe vihāre viharantenā’’ti ettha vitthāro.

Khuddakapalibodhā

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.

Bhāvanāvidhānaṃ



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53. 具有离托钵村不太远不太近等五支的，这称为适合。因为世尊说："诸比丘，如何住处具足五支？这里，诸比丘，住处不太远不太近，容易往返，日间人少，夜间寂静无声，少虻蚊风热爬行类的接触。在那住处住时容易获得衣食住药四资具。在那住处有多闻、通经、持法、持律、持母论的长老比丘们住，时时亲近请教请问'尊者，这是什么?这什么意思?'，那些尊者为他开显未开显的，显明未显明的，在种种可疑之处除去疑惑。诸比丘，如是住处具足五支。"
这是"舍弃不适合定修习的住处而住在适合的住处"的详说。
小障碍
54. "断小障碍"，如是住在适当的住处时，那些小障碍也应断除。即是：应剪长的头发须发。应补强或缝补破旧衣。脏的应染。如果钵有垢应煮钵。应清洁床椅等。这是"断小障碍"的详说。
修习方法

55. Idāni sabbaṃ bhāvanāvidhānaṃ aparihāpentena bhāvetabboti ettha ayaṃ pathavīkasiṇaṃ ādiṃ katvā sabbakammaṭṭhānavasena vitthārakathā hoti.

Evaṃ upacchinnakhuddakapalibodhena hi bhikkhunā pacchābhattaṃ piṇḍapātapaṭikkantena bhattasammadaṃ paṭivinodetvā pavivitte okāse sukhanisinnena katāya vā akatāya vā pathaviyā nimittaṃ gaṇhitabbaṃ. Vuttañhetaṃ –

‘‘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.

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.

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 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.



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55. 现在"应不失一切修习方法而修习"，这里是从地遍开始关于一切业处的详细解说。
如此断除小障碍的比丘，在食后返回时消除食倦，在僻静处安坐，应在已作或未作的地上取相。因为这样说：
"学习地遍者在已作或未作的、有边不是无边的、有界不是无界的、有围不是无围的、有限不是无限的、如钵量或如碗量的地上取相。他善把握那相，善记持，善确定。他善把握、善记持、善确定那相后，见功德、起珍宝想、建立恭敬、生亲爱地系缚心于那所缘，'确实依此行道我将解脱老死'。他离诸欲...乃至...具足初禅而住。"
其中，过去世中在教法中或仙人出家中修习地遍得四禅五禅者，这样有福德具足资助的人在未作的地上，在耕地处或打谷场处生起相，如摩罗迦长老。据说那尊者看耕地时，与那处等量的相生起。他增长它，生起五禅，建立以禅为基础的观而证得阿罗汉。
但没有如此修行者，应在阿阇黎处学习业处方法而不违犯，避免四种遍过患而作遍。因为有蓝、黄、赤、白混杂等四种地遍过患。所以不取蓝等色的泥土，应以恒河泥土般的红色泥土作遍。它不应在寺院中沙弥等人行走处作。应在寺院边缘隐蔽处、山洞或草庵中作可移动的或固定的。其中可移动的是在四根木桩上系布或皮或粗布，在除去草根砂石的地方用善捣的泥土涂上所说量的圆形而作。在准备时铺在地上观看。固定的是在地上如莲花蕊样钉桩，用藤缠绕而作。如果那泥土不够，下面放其他的，上面用善净的红色泥土作一指宽四指量的圆形。只为这量而说"如钵量或如碗量"。说"有边不是无边"等是为了它的界限。

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.

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 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.



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56. 所以如此作了所说量的界限后，木铲会生起异性色。所以不取那个，用石铲磨平如鼓面般，扫净那处，沐浴回来，在遍曼陀罗二肘半远处设置好一指四指高的座位上坐。因为坐得太远遍不现前，坐得太近遍的过患显现。坐得太高要低头看，坐得太低膝盖疼痛。所以如说般坐好后，以"欲乐少味"等方式省察欲的过患，以出离一切苦的方便之出离生起希求，忆念佛法僧功德生起喜悦，"这是一切佛、辟支佛、圣声闻所行的出离行道"而对行道生起敬重，"确实依此行道我将得到远离乐味"而生起精进，平等地睁开眼睛取相而修习。
因为太睁眼睛会使眼睛疲劳，曼陀罗太清晰，这样相不生起。睁眼太弱曼陀罗不清晰，心沉没，这样相也不生起。所以如见镜中面像般平等地睁开眼睛取相而修习，不应观察颜色，不应作意特相。而且不离开颜色，作有所依的颜色，依增上于施设法建立心而作意。在地、大地、土地、地面、大地等地的名称中，随欲说哪个，什么随顺其想，就说那个。但是"地"这名称显著，所以依显著而修习"地地"。应时时睁眼时时闭眼而转向。直到取相不生起之间，即使一百次一千次或更多，也应以此方式修习。

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.

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.

58. Uppannakālato ca panassa paṭṭhāya nīvaraṇāni vikkhambhitāneva honti, kilesā sannisinnāva, upacārasamādhinā cittaṃ samāhitamevāti.

Duvidho hi samādhi upacārasamādhi ca appanāsamādhi ca. Dvīhākārehi cittaṃ samādhiyati upacārabhūmiyaṃ vā paṭilābhabhūmiyaṃ vā. Tattha upacārabhūmiyaṃ nīvaraṇappahānena cittaṃ samāhitaṃ hoti. Paṭilābhabhūmiyaṃ aṅgapātubhāvena.

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.

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 –

Nimittaṃ rakkhato laddha-parihāni na vijjati;

Ārakkhamhi asantamhi, laddhaṃ laddhaṃ vinassati.

Sattasappāyā



我来为您翻译这段巴利文：
57. 他如此修习时，当闭眼转向时如睁眼时般现前，那时称为生起取相。从它生起时起不应坐在那处。应进入自己的住处在那里坐着修习。为了避免洗脚等耽搁，应要有一重底的鞋和手杖。然后如果幼嫩的定因某些不适宜因缘而失去，穿上鞋拿着手杖去那处取相回来安坐修习，应一再作意，应使之被寻所击、被伺所击。他这样做时，渐次镇伏诸盖，烦恼止息，以近行定心得定，生起似相。
这里前面的取相和这个的区别是：在取相中遍的过患显现，似相如从皮套中取出的镜面、如善净的螺贝盘、如从云间出来的月轮、如云中的白鹤，似乎破开取相而出，比那清净百倍千倍而现前。它既无颜色也无形状。如果它是那样的，就会是眼识所识的粗显的、可寻思的、被三相所击的，但它不是那样。它只是得定者的现起状态的想而已。
58. 从它生起时起诸盖就被镇伏，烦恼就止息，心以近行定而得定。
因为定有二种：近行定和安止定。心以两种行相得定：在近行地或在获得地。其中在近行地以舍离诸盖而心得定。在获得地以诸支现起。
这两种定的区别是：在近行中诸支不有力。因为诸支不有力，如小婴儿被抱起放着会一再跌倒地上，如是生起近行时心有时缘于相，有时堕入有分。但在安止中诸支有力。因为它们有力，如力士从座起可以站立一整天，如是生起安止定时心一次断有分相续，可以整夜整天住立，只以善速行相续而转。
这里和近行定一起生起似相是很难的。所以如果在那盘跏中能增长那相而证得安止，很好。如果不能，那么应像护转轮王胎一样不放逸地护那相。因为如此：
"护相者无失，
所得之遗失，
若无所护持，
一一皆丧失。"
七种适宜

59. Tatrāyaṃ rakkhaṇavidhi –

Āvāso gocaro bhassaṃ, puggalo bhojanaṃ utu;

Iriyāpathoti sattete, asappāye vivajjaye.

Sappāye satta sevetha, evañhi paṭipajjato;

Nacireneva kālena, hoti kassaci appanā.

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 , 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.

Gocaragāmo pana yo senāsanato uttarena vā dakkhiṇena vā nātidūre diyaḍḍhakosabbhantare hoti sulabhasampannabhikkho, so sappāyo. Viparīto asappāyo.

Bhassanti dvattiṃsatiracchānakathāpariyāpannaṃ asappāyaṃ, tañhissa nimittantaradhānāya saṃvattati. Dasakathāvatthunissitaṃ sappāyaṃ, tampi mattāya bhāsitabbaṃ.

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.

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.

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.

Iti imaṃ sattavidhaṃ asappāyaṃ vajjetvā sappāyaṃ sevitabbaṃ. Evaṃ paṭipannassa hi nimittāsevanabahulassa nacireneva kālena hoti kassaci appanā.

Dasavidhaappanākosallaṃ

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.



我来为您翻译这段巴利文：
59. 这里是护持的方法：
"住处和行境，言语人饮食，
气候与威仪，七种应远离。
亦应亲近七，如此而行者，
不久定生起，对某些人来。"
其中，在某住处住时，未生起的相不生起，已生起的消失，未建立的念不建立，未定的心不得定，这是不适宜的。在某处相生起且稳固，念建立，心得定，如龙山住的精进帝须长老，这是适宜的。所以在有多处住所的寺院中，应在每处住三天，在哪里心一境性，就住在那里。因为住处适宜，在铜叶洲（锡兰）的小龙窟中住着，在那里得业处的五百比丘证得阿罗汉。至于在其他处证得预流等位后在那里证阿罗汉的数目无计。如是在其他支多罗山寺等处也是如此。
托钵村在住处的北方或南方不太远一由旬半内，易得充足的乞食，这是适宜的。相反则不适宜。
言语中三十二种畜生论是不适宜的，因为它导致相消失。依十种论事是适宜的，它也应适量而说。
人中多说畜生论的，具足戒等功德的，依止他未定的心得定，已定的心更坚固，这样的是适宜的。但身体强壮多说畜生论的是不适宜的。因为他如泥水般使清水变浊，依止这样的人如拘吒山住的达哈罗连禅那都失去，何况是相。
饮食对某些人甜的适宜，对某些人酸的适宜。气候对某些人冷的适宜，对某些人热的适宜。所以受用什么饮食或气候安适，未定的心得定，已定的心更坚固，那饮食和那气候是适宜的。其他的饮食和其他的气候是不适宜的。
在威仪中对某些人经行适宜，对某些人卧处坐处中的某一个。所以像住处那样考察三天，在什么威仪未定的心得定，已定的心更坚固，那是适宜的。其他的应知是不适宜的。
如是避开这七种不适宜而受用适宜。这样行道的人多习近于相不久就得安止。
十种安止善巧
60. 但如此行道仍不得者，应成就十种安止善巧。这里是方法：应求十种行相的安止善巧：使事物清净、令诸根平等、于相善巧、应举心时则举心、应抑心时则抑心、应喜悦心时则喜悦心、应舍心时则舍心、远离未得定人、亲近得定人、倾向于彼。

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.



我来为您翻译这段巴利文：
61. 其中使事物清净是指使内外事物成为清净。因为当他头发胡须长了，或身体为汗垢所染，那时内事物不清净不纯净。当他的衣服破旧污垢臭秽，或住处肮脏，那时外事物不清净不纯净。在内外事物不清净时所生起的心心所中的智也不清净，如依不清净的灯盏灯芯油而生起的灯焰的光明。以不清净的智思维诸行时诸行也不明显，修习业处时业处也不增长、不生长、不广大。但在内外事物清净时所生起的心心所中的智也清净纯净，如依清净的灯盏灯芯油而生起的灯焰的光明。以清净的智思维诸行时诸行也明显，修习业处时业处也增长、生长、广大。

62.Indriyasamattapaṭipādanaṃ nāma saddhādīnaṃ indriyānaṃ samabhāvakaraṇaṃ. Sace hissa saddhindriyaṃ balavaṃ hoti itarāni mandāni, tato vīriyindriyaṃ paggahakiccaṃ , 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.

63.Nimittakosallaṃ nāma pathavīkasiṇādikassa cittekaggatānimittassa akatassa karaṇakosallaṃ, katassa ca bhāvanākosallaṃ, bhāvanāya laddhassa rakkhaṇakosallañca, taṃ idha adhippetaṃ.



我来为您翻译这段巴利文：
62. 令诸根平等是指使信等诸根达到平等状态。因为如果他的信根强而其他根弱，那时精进根不能作提举作用，念根不能作现起作用，定根不能作不散乱作用，慧根不能作洞见作用，所以应以观察法性或如何作意而变强的，以不作意而减弱它。跋迦离长老的故事是这里的例证。如果精进根强，则信根不能作胜解作用，其他根不能作其他的作用，所以应以修习轻安等减弱它。这里也应显示输那长老的故事。如是在其他根中当一个强时，其他根于自己的作用不能胜任应当了知。在这里特别赞叹信慧和定精进的平等。因为强信弱慧者成为盲信，于不当处生信。强慧弱信者趋向诡诈之分，如药所生的病不可治。两者平等则于当处生信。但强定弱精进因定属于懈怠分而为懈怠所胜。强精进弱定因精进属于掉举分而为掉举所胜。但定被精进结合则不得堕于懈怠。精进被定结合则不得堕于掉举，所以应使两者平等。因为以两者平等而有安止。而且修定者强信也适宜。如是信解而达到安止。但在定慧中修定者一境性强适宜。如是他达到安止。修观者慧强适宜。如是他达到相通达。以两者平等也有安止。但念在一切处强适宜。因为念保护心不因信、精进、慧属于掉举分而堕于掉举，不因定属于懈怠分而堕于懈怠，所以它如盐味于一切咖喱中，如掌管一切王事的大臣在一切处都需要。因此说："世尊说念于一切处需要。为什么?因为心以念为依止，念现起护卫作用，离念则无心的提举和抑制。"
63. 于相善巧是指善于作未作的地遍等心一境性之相，善于修习已作的，善于护持由修习而得的，这里是指这个。

64. Kathañca yasmiṃ samaye cittaṃ paggahetabbaṃ, tasmiṃ samaye cittaṃ paggaṇhāti? Yadāssa atisithilavīriyatādīhi līnaṃ cittaṃ hoti, tadā passaddhisambojjhaṅgādayo tayo abhāvetvā dhammavicayasambojjhaṅgādayo bhāveti. Vuttañhetaṃ bhagavatā –

‘‘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).

Ettha ca yathāsakamāhāravasena dhammavicayasambojjhaṅgādīnaṃ bhāvanā veditabbā. Vuttañhetaṃ –

‘‘Atthi, bhikkhave, kusalākusalā dhammā sāvajjānavajjā dhammā hīnappaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā. Tattha yoniso manasikārabahulīkāro, ayamāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya uppannassa vā dhammavicayasambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.232).

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).

Tathā ‘‘atthi, bhikkhave, pītisambojjhaṅgaṭṭhāniyā dhammā. Tattha yoniso manasikārabahulīkāro, ayamāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya uppannassa vā pītisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 

我来为您翻译这段巴利文：
64. 如何在应举心时则举心？当他的心因过弱的精进等而陷于沉没时，那时不修习轻安觉支等三支而修习择法觉支等。因为世尊这样说：
"诸比丘，譬如有人想要点燃小火，他在那里放入湿草、放入湿牛粪、放入湿柴、给予水风、以尘土覆盖，诸比丘，那人能够点燃小火吗？""不能，尊者。""如是，诸比丘，当心陷于沉没时，那时不适合修习轻安觉支，不适合修习定...乃至...不适合修习舍觉支。这是什么原因？诸比丘，沉没的心，以这些法难以提起。但是，诸比丘，当心陷于沉没时，那时适合修习择法觉支，适合修习精进觉支，适合修习喜觉支。这是什么原因？诸比丘，沉没的心，以这些法容易提起。诸比丘，譬如有人想要点燃小火，他在那里放入干草、放入干牛粪、放入干柴、给予口风、不以尘土覆盖，诸比丘，那人能够点燃小火吗？""能够，尊者。""
这里应依各自的食而了知择法觉支等的修习。因为这样说：
"诸比丘，有善不善法、有罪无罪法、低劣殊胜法、黑白相对应法。于此多作如理作意，这是未生择法觉支生起、已生择法觉支增长广大修习圆满的食。"
同样："诸比丘，有精进界、出离界、勤勉界。于此多作如理作意，这是未生精进觉支生起、已生精进觉支增长广大修习圆满的食。"
同样："诸比丘，有喜觉支处的法。于此多作如理作意，这是未生喜觉支生起、已生喜觉支增长广大修习圆满的食。";

5.232).

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.

Apica satta dhammā dhammavicayasambojjhaṅgassa uppādāya saṃvattanti paripucchakatā, vatthuvisadakiriyā, indriyasamattapaṭipādanā, duppaññapuggalaparivajjanā, paññavantapuggalasevanā, gambhīrañāṇacariyapaccavekkhaṇā, tadadhimuttatāti.

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 mahattapaccavekkhaṇatā, ‘‘saddhammasaṅkhātaṃ me mahādāyajjaṃ gahetabbaṃ, tañca na sakkā kusītena gahetu’’nti evaṃ dāyajjamahattapaccavekkhaṇatā, ālokasaññāmanasikārairiyāpathaparivattanaabbhokāsasevanādīhi thinamiddhavinodanatā, kusītapuggalaparivajjanatā, āraddhavīriyapuggalasevanatā, sammappadhānapaccavekkhaṇatā, tadadhimuttatāti.

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.



我来为您翻译这段巴利文：
（续上段）在此，随通达自性、共相而转起的作意，在善等中称为如理作意。随生起精进界等而转起的作意，在精进界等中称为如理作意。其中"精进界"是指初始精进。"出离界"因为出离懈怠而比那个更强。"勤勉界"因为超越更上位而比那个更强。"喜觉支处的法"是喜的异名。对它也是生起的作意称为如理作意。
又有七法导致择法觉支生起：多问、使事物清净、令诸根平等、远离愚人、亲近智者、省察深智行处、倾向于彼。
十一法导致精进觉支生起：省察恶趣等怖畏、见精进所致世出世间殊胜利益、省察行道如是："我应行佛辟支佛大声闻所行之道，懈怠者不能行"、以作施主大果而恭敬钵食、省察师尊如是："我师尊赞叹精进，他的教诫不可违越，且对我们多所助益，以行道供养才是供养非他"、省察遗产如是："我应取正法大遗产，懈怠者不能取"、以作意光明想转换威仪住开阔处等去除昏沉睡眠、远离懈怠人、亲近精进人、省察正勤、倾向于彼。
十一法导致喜觉支生起：佛随念、法随念、僧随念、戒随念、施随念、天随念、寂止随念、远离粗糙人、亲近柔和人、省察净信经、倾向于彼。如是以这些行相生起这些法称为修习择法觉支等。如是在应举心时则举心。

65. Kathaṃ yasmiṃ samaye cittaṃ niggahetabbaṃ, tasmiṃ samaye cittaṃ niggaṇhāti? Yadāssa accāraddhavīriyatādīhi uddhataṃ cittaṃ hoti, tadā dhammavicayasambojjhaṅgādayo tayo abhāvetvā passaddhisambojjhaṅgādayo bhāveti. Vuttañhetaṃ bhagavatā –

‘‘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 ca okireyya, bhabbo nu kho so, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetunti? Evaṃ, bhante’’ti (saṃ. ni. 5.234).

Etthāpi yathāsakaṃ āhāravasena passaddhisambojjhaṅgādīnaṃ bhāvanā veditabbā. Vuttañhetaṃ bhagavatā –

‘‘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).

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).

Tathā ‘‘atthi, bhikkhave, upekkhāsambojjhaṅgaṭṭhāniyā dhammā. Tattha yoniso manasikārabahulīkāro, ayamāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya uppannassa vā upekkhāsambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 

我来为您翻译这段巴利文：
65. 如何在应抑心时则抑心？当他的心因过强的精进等而掉举时，那时不修习择法觉支等三支而修习轻安觉支等。因为世尊这样说：
"诸比丘，譬如有人想要熄灭大火聚，他在那里放入干草...乃至...不以尘土覆盖，诸比丘，那人能够熄灭大火聚吗？""不能，尊者。""如是，诸比丘，当心掉举时，那时不适合修习择法觉支，不适合修习精进...乃至...不适合修习喜觉支。这是什么原因？诸比丘，掉举的心，以这些法难以寂静。但是，诸比丘，当心掉举时，那时适合修习轻安觉支，适合修习定觉支，适合修习舍觉支。这是什么原因？诸比丘，掉举的心，以这些法容易寂静。诸比丘，譬如有人想要熄灭大火聚，他在那里放入湿草...乃至...以尘土覆盖，诸比丘，那人能够熄灭大火聚吗？""能够，尊者。""
这里也应依各自的食而了知轻安觉支等的修习。因为世尊这样说：
"诸比丘，有身轻安、心轻安。于此多作如理作意，这是未生轻安觉支生起、已生轻安觉支增长广大修习圆满的食。"
同样："诸比丘，有止相、不散乱相。于此多作如理作意，这是未生定觉支生起、已生定觉支增长广大修习圆满的食。"
同样："诸比丘，有舍觉支处的法。于此多作如理作意，这是未生舍觉支生起、已生舍觉支增长广大修习圆满的食。"

5.232).

Tattha yathāssa passaddhiādayo uppannapubbā, taṃ ākāraṃ sallakkhetvā tesaṃ uppādanavasena pavattamanasikārova tīsupi padesu yoniso manasikāro nāma. Samathanimittanti ca samathassevetamadhivacanaṃ. Avikkhepaṭṭhena ca tasseva abyagganimittanti.

Apica satta dhammā passaddhisambojjhaṅgassa uppādāya saṃvattanti paṇītabhojanasevanatā, utusukhasevanatā, iriyāpathasukhasevanatā, majjhattapayogatā, sāraddhakāyapuggalaparivajjanatā, passaddhakāyapuggalasevanatā, tadadhimuttatāti.

Ekādasa dhammā samādhisambojjhaṅgassa uppādāya saṃvattanti vatthuvisadatā, nimittakusalatā, indriyasamattapaṭipādanatā, samaye cittassa niggahaṇatā, samaye cittassa paggahaṇatā , nirassādassa cittassa saddhāsaṃvegavasena sampahaṃsanatā, sammāpavattassa ajjhupekkhanatā, asamāhitapuggalaparivajjanatā, samāhitapuggalasevanatā, jhānavimokkhapaccavekkhaṇatā, tadadhimuttatāti.

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.

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.

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.

Asamāhitapuggalaparivajjanatā nāma nekkhammapaṭipadaṃ anāruḷhapubbānaṃ anekakiccapasutānaṃ vikkhittahadayānaṃ puggalānaṃ ārakā pariccāgo.

Samāhitapuggalasevanatā nāma nekkhammapaṭipadaṃ paṭipannānaṃ samādhilābhīnaṃ puggalānaṃ kālena kālaṃ upasaṅkamanaṃ.

Tadadhimuttatā nāma samādhiadhimuttatā samādhigarusamādhininnasamādhipoṇasamādhipabbhāratāti attho.

Evametaṃ dasavidhaṃ appanākosallaṃ sampādetabbaṃ.



我来为您翻译这段巴利文：
（续上段）在此，如他以前生起过轻安等，忆念那相而随生起它们的作意，在三处都称为如理作意。"止相"是止的异名。因不散乱义也称为"不散乱相"。
又有七法导致轻安觉支生起：受用胜妙食、受用适意气候、受用适意威仪、保持中性努力、远离身体紧张的人、亲近身体轻安的人、倾向于彼。
十一法导致定觉支生起：事物清净、善巧于相、令诸根平等、适时抑制心、适时提举心、以信与悚惧使无喜悦的心欢喜、舍离正行的心、远离未得定的人、亲近得定的人、省察禅解脱、倾向于彼。
五法导致舍觉支生起：对有情保持中舍、对诸行保持中舍、远离珍爱有情诸行的人、亲近对有情诸行保持中舍的人、倾向于彼。如是以这些行相生起这些法称为修习轻安觉支等。如是在应抑心时则抑心。
66. 如何在应喜悦心时则喜悦心？当他因慧的运用迟钝或未证得寂止乐而心无喜悦时，那时以省察八悚惧事而使之悚惧。八悚惧事即是生老病死四种，恶趣苦第五，过去轮回为根本的苦，未来轮回为根本的苦，现在寻食为根本的苦。以随念佛法僧功德而生其信。如是在应喜悦心时则喜悦心。
如何在应舍心时则舍心？当他如是行道时心不沉没不掉举不无喜悦于所缘正行，趣向于止，那时对提举抑制喜悦不作功用，如马夫对正行的马。如是在应舍心时则舍心。
远离未得定的人是指远离未曾登上出离行道、从事多种事务、心散乱的人。
亲近得定的人是指时常亲近已行出离行道、得定的人。
倾向于彼是指倾向于定、重视定、倾注定、倾泻定、随顺定的意思。
如是应成就这十种安止善巧。

67.

Evañhi sampādayato, appanākosallaṃ imaṃ;

Paṭiladdhe nimittasmiṃ, appanā sampavattati.

Evañhi paṭipannassa, sace sā nappavattati;

Tathāpi na jahe yogaṃ, vāyametheva paṇḍito.

Hitvā hi sammāvāyāmaṃ, visesaṃ nāma māṇavo;

Adhigacche parittampi, ṭhānametaṃ na vijjati.

Cittappavattiākāraṃ, tasmā sallakkhayaṃ budho;

Samataṃ vīriyasseva, yojayetha punappunaṃ.

Īsakampi layaṃ yantaṃ, paggaṇhetheva mānasaṃ;

Accāraddhaṃ nisedhetvā, samameva pavattaye.

Reṇumhi uppaladale, sutte nāvāya nāḷiyā;

Yathā madhukarādīnaṃ, pavatti sammavaṇṇitā.

Līnauddhatabhāvehi, mocayitvāna sabbaso;

Evaṃ nimittābhimukhaṃ, mānasaṃ paṭipādayeti.

Nimittābhimukhapaṭipādanaṃ

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.

Yathā 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.

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.

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.

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.

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 nimittābhimukhaṃ pavatteti, so appanaṃ pāpuṇāti, tādisena bhavitabbaṃ. Imamatthaṃ sandhāya etaṃ vuttaṃ –

Reṇumhi uppaladale, sutte nāvāya nāḷiyā;

Yathā madhukarādīnaṃ, pavatti sammavaṇṇitā.

Līnauddhatabhāvehi , mocayitvāna sabbaso;

Evaṃ nimittābhimukhaṃ, mānasaṃ paṭipādayeti.

Paṭhamajjhānakathā



我来为您翻译这段巴利文：
67.
如是完成时，此安止善巧；
得相时，安止即得生起。
如是行者，如果它不生；
智者亦不舍精进，应当努力。
因为舍离正精进，青年得
殊胜少分，此事实不存在。
故智者观察，心行相状，
应常常，使精进平等。
心稍有低沉，即应提举，
制止过亢奋，使之平等运行。
如蜜蜂于花粉，手术于莲叶，
船师于船只，注油于瓶中，
他们正行为，已被善赞叹。
使心完全地，离沉掉状态，
如是令心意，趣向于相。
令心趣向于相
68. 这里是解释其义：如不巧的蜜蜂知道某树开花后以快速飞去超过它又返回时花粉已尽而不能得到。另一不巧者以缓慢速度飞去时也在已尽时到达。但巧者以适中速度飞去轻易到达花丛后随意取粉制蜜而享受甜味。
如外科医生的学徒们在水盆中的莲叶上练习手术时，一个不巧者快速按刀而把莲叶切成两半或沉入水中。另一不巧者因怕切断沉入而不敢用刀触碰。但巧者以适中用力在那里显示刀功后成为完美技艺者，在类似场合做事而获得利益。
如王说谁能取四寻长的猴丝线者得四千时，一个不巧者快速拉猴丝线而在这里那里都断了。另一不巧者因怕断裂而不敢用手触碰。但巧者从末端开始以适中用力缠在棒上取来而获得利益。
如不巧的舵手在强风时全帆使船驶向异国。另一不巧者在微风时降帆使船停在原处。但巧者在微风时张满帆在强风时半帆而安全到达所欲之处。
如老师对学徒们说谁能不溢出油来注满瓶子者得利益时，一个不巧者贪利而快速注入而溢出油。另一不巧者因怕溢出油而不敢注入。但巧者以适中用力注满而获得利益。
如是一个比丘相生起时想要快速达到安止而用力精进，他的心因过度精进而堕入掉举，他不能达到安止。一个见到过度精进的过患后想现在何必安止而减弱精进，他的心因过弱精进而堕入懈怠，他也不能达到安止。但有人使稍微低沉者离开低沉状态使掉举者离开掉举以适中用功令心趣向于相，他能达到安止，应当如是。为显示此义而说：
如蜜蜂于花粉，手术于莲叶，
船师于船只，注油于瓶中，
他们正行为，已被善赞叹。
使心完全地，离沉掉状态，
如是令心意，趣向于相。
初禅说明

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.

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 . 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.

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.

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.



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69. 如是令心趣向于相时，他想"现在安止将成就"，于是切断有分，以"地地"的练习方式现起，以那地遍为所缘而生起意门转向。此后在那同一所缘上生起四或五速行。其中最后一个是色界，其余是欲界。比平常心更强的寻、伺、喜、乐、心一境性，因为是安止的准备所以称为"准备"，如村等附近地区称为村邻近、城邻近，如是因为接近安止、为近行所以称为"近行"，因为顺应在此之前的准备和上面的安止所以也称为"随顺"。这里最后一个因为超越凡夫种姓、达到广大种姓也称为"种姓"。这里以未取为取，第一是准备，第二是近行，第三是随顺，第四是种姓。或者第一是近行，第二是随顺，第三是种姓，第四或第五是安止心。因为只有第四或第五入安止，这是依速知者和迟知者。此后速行即落入，轮到有分。
但阿毗达摩论师乔达多长老引用"前前善法对后后善法以重复缘为缘"的经文后说由于重复缘后后法变强，所以在第六或第七也有安止。注释书说"这只是长老的意见"而加以否定。但安止只在第四或第五生起。说因为接近有分所以说速行已落入。因为是经过思考而说的不能否定。如人向断崖奔跑虽想站住也在边缘立足不住而落入断崖，如是不能在第六或第七入安止，因为接近有分。所以应知安止只在第四或第五生起。
而且它只是一心刹那。因为在七处没有时间限制：初次安止、世间神通、四道、道无间果、色无色有的有分禅、灭尽定的缘即非想非非想处、从灭尽定出定的果定。这里道无间果不超过三个。灭尽定的缘即非想非非想处不超过两个。色无色有的有分没有限量，其他处只有一心。如是安止只是一心刹那。此后落入有分。然后切断有分，为省察禅而转向，此后省察禅。
至此他离诸欲，离诸不善法，有寻有伺，由离生喜乐，成就初禅而住。如是他已证得舍离五支、具足五支、三种清净、圆满十相的地遍初禅。

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.

Kathaṃ? ‘‘Vivicceva kāmehī’’ti evañhi niyame kariyamāne idaṃ paññāyati, nūna jhānassa kāmā paṭipakkhabhūtā yesu sati idaṃ nappavattati, andhakāre sati padīpobhāso viya. Tesaṃ pariccāgeneva cassa adhigamo hoti, orimatīrapariccāgena pārimatīrasseva. Tasmā niyamaṃ karotīti.

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. 

我来为您翻译这段巴利文：
70. 此中"离诸欲"是离开诸欲、无诸欲、远离。这里的"eva"（只是）字应知是确定义。因为是确定义，所以显示在成就初禅而住的时候，虽然诸欲不存在，但它们是初禅的对立面，且只有舍离诸欲才能证得初禅。
如何？因为在"离诸欲"中作确定时显示：禅定的对立面必定是诸欲，有诸欲时禅定不生起，如有黑暗时没有灯光。只有舍离它们才能证得，如舍离此岸才到达彼岸。所以作确定。
这里可能会问：为什么这只在前句说，不在后句说？难道不离开不善法也能成就禅定而住吗？不应如是见。因为这是由于出离它们而在前句说。因为此禅由超越欲界、对治欲贪而成为出离诸欲。如说："出离即是诸欲的出离。"在后句中也如"诸比丘，这里有沙门，这里有第二沙门"；;

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.

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 , dutiyena āsayaposanaṃ vibhāvitaṃ hotīti viññātabbaṃ. Esa tāva nayo kāmehīti ettha vuttakāmesu vatthukāmapakkhe.

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.

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.


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（续上段）这里加上"eva"（只是）而说，应如是说。因为不可能不离开其他称为盖的不善法而成就禅定而住。所以"只离诸欲、只离不善法"应在两句中都如是见。虽然在两句中以"离"这共通之词包含了暂时离等和身离等一切离，但这里应只见身离、心离、镇伏离三种。
以"诸欲"这词，应见包含了在义释中以"什么是事欲？可意的色等"为始所说的事欲，以及在义释和分别论中说"欲是欲求，欲是贪，欲是欲求贪，欲是寻思，欲是贪，欲是寻思贪，这些称为欲"的烦恼欲。如是则"只离诸欲"意为只离事欲，由此说身离。"离不善法"意为离烦恼欲或一切不善，由此说心离。此中由前句说离事欲故显示舍离欲乐，由后句说离烦恼欲故显示摄受出离乐。由说离事欲和烦恼欲故，由第一句显示舍离染污事，由第二句显示舍离染污。由第一句显示舍离贪欲之因，由第二句显示愚痴。由第一句显示加行清净，由第二句显示意向培养，应如是了知。这是关于"诸欲"中所说事欲方面的解释。
在烦恼欲方面，以欲求、贪等多种差别的欲求即是所谓的欲。它虽属不善，但在分别论中以"此中什么是欲？欲是欲求"等方式因对治禅而别说。或因是烦恼欲故在前句说，因属不善故在后句说。因它有多种差别故不说"欲"而说"诸欲"。
虽然其他法也有不善性，但在分别论中以"此中什么是不善法？欲求"等方式因显示对禅支的对立、对治故只说诸盖。因为诸盖是禅支的对立，禅支是它们的对治、破坏、灭除。如在藏论中说：定是欲求的对治，喜是嗔恚的对治，寻是昏沉睡眠的对治，乐是掉举恶作的对治，伺是疑的对治。


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.



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如是在此，"只离诸欲"由此说欲求的镇伏离。"离不善法"由此说五盖的镇伏离，但以未取为取，第一说欲求，第二说余盖。同样，第一说三不善根中以五欲功德为境的贪，第二说以嗔恚事等为境的嗔痴。或在暴流等诸法中，第一说欲暴流、欲轭、欲漏、欲取、贪婪身系、欲贪结，第二说余暴流、轭、漏、取、系、结。第一说贪及其相应法，第二说无明及其相应法。又应知第一说八种贪相应心生起的镇伏离，第二说余四种不善心生起的镇伏离。这是对"只离诸欲，离不善法"的义理解释。


71. Ettāvatā 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.

Vicaraṇaṃ vicāro, anusañcaraṇanti vuttaṃ hoti. Svāyaṃ ārammaṇānumajjanalakkhaṇo, tattha sahajātānuyojanaraso, cittassa anuppabandhanapaccupaṭṭhāno.

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.

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 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.

Vivekajanti ettha vivitti viveko, nīvaraṇavigamoti attho. Vivittoti vā viveko, nīvaraṇavivitto jhānasampayuttadhammarāsīti attho. Tasmā vivekā, tasmiṃ vā viveke jātanti vivekajaṃ.



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71. 如是显示了初禅的舍离支后，现在为显示相应支而说"有寻有伺"等。此中寻是寻思，即是向上思考。它的相是令心安置于所缘，作用是击打和遍求。因此说瑜伽行者以寻击打、以寻遍求所缘。现起是将心导向所缘。
伺是伺察，即是随遍察。它的相是重复磨擦所缘，作用是使相应法随行于彼，现起是心的相续。
虽然它们在某处不相离，但以粗重义和先行义，寻如敲钟时心的初撞击。以细微义和磨擦性，伺如钟的余响般相续。此中寻是扩散的，在最初生起时是心的震动，如欲飞上空中的鸟振翅，如寻香的蜜蜂向莲花飞去。伺是寂静运行，不太震动，如鸟在空中飞行时展翅，如蜜蜂飞到莲花上方盘旋。但在二法集注释中说："如大鸟在空中飞行时以双翼取风后安静翅膀而行，是以安置于所缘而行的寻。如为取风而振动翅膀而行，是以磨擦而行的伺。"这在相续运行时适合。它们的差别在初禅和第二禅中明显。
又如用一手紧握染污的铜器，以另一手用粉末、油、毛刷擦拭时，紧握的手如寻，擦拭的手如伺。又如陶师以棒击转轮制器时，压下的手如寻，来回运行的手如伺。又如画圆时，固定在中心的圆规脚如安置的寻，旋转外围的圆规脚如磨擦的伺。如是此禅与此寻此伺俱行，如树与花果俱生，故称为"有寻有伺"。但在分别论中以"具有此寻此伺"等方式作人为主的说明。但其义即使在那里也应如是见。
"离生"中，离是分离，即远离诸盖的意思。或离者是离，即远离诸盖的禅相应法蕴的意思。从离而生，或生于离，故名离生。

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.

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 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.

Evaṃ ubbegāpīti ākāse laṅghāpanappamāṇā hoti. Pharaṇāpītiyā pana uppannāya sakalasarīraṃ dhamitvā pūritavatthi viya mahatā udakoghena pakkhandapabbatakucchi viya ca anuparipphuṭaṃ hoti.

Sā panesā pañcavidhā pīti gabbhaṃ gaṇhantī paripākaṃ gacchantī duvidhaṃ passaddhiṃ paripūreti kāyapassaddhiñca cittapassaddhiñca. Passaddhi gabbhaṃ gaṇhantī paripākaṃ gacchantī duvidhampi sukhaṃ paripūreti 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.



我来为您翻译这段巴利文：
72. "喜乐"中，使满足故为喜。它的相是欢喜，作用是使身心满足或遍满，现起是踊跃。这喜有五种：小喜、刹那喜、涌入喜、踊跃喜、遍满喜。其中小喜只能使身体起毛发竖立。刹那喜如闪电般在刹那刹那中生起。涌入喜如海浪般一波波冲击身体而破碎。踊跃喜很强，能使身体上升达到跳向空中的程度。如满沃利迦住处的大帝须长老在月圆日晚上去塔院见到月光，面向大塔想："在这个时候四众正在礼拜大塔"，以平常所见为所缘而生起以佛为所缘的踊跃喜，如投在平地上的彩球般跳到空中，就落在大塔院中。同样，在山岗寺附近的瓦塔卡拉伽村的一位家女也因强烈以佛为所缘的踊跃喜而跳向空中。
据说她父母傍晚去寺院听法时说："女儿，你怀有身孕不能在不当时外出，我们会为你回向功德而听法。"她虽想去却不能违背他们的话而留在家中，站在庭院里以月光望着山岗的空中塔院，看见塔的灯供，和四众以花香等供养塔后绕塔，也听见比丘僧众诵经的声音。于是她想："这些人真有福，能去寺院在这样的塔院中游行，听这样美妙的法语。"当她望着如珍珠堆般的塔时，踊跃喜生起。她跳向空中，比父母更早从空中降在塔院，礼拜塔后站着听法。这时父母来问："女儿，你从哪条路来的？"她说："我从空中来，不是走路来。"他们说："女儿，通常是漏尽者从空中行，你怎么来的？"她说："我站着以月光望塔时生起强烈以佛为所缘的喜。那时我不知道自己是站着还是坐着，只是以所取相而跳上空中落在塔院中。"
如是踊跃喜达到跳向空中的程度。而遍满喜生起时，如吹满的气球、如大水流冲入山洞般遍满全身。
这五种喜怀胎成熟时圆满两种轻安：身轻安和心轻安。轻安怀胎成熟时圆满两种乐：身乐和心乐。乐怀胎成熟时圆满三种定：刹那定、近行定、安止定。其中作为安止定的根本而增长达到与定相应的遍满喜，这是这里所说的喜。

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 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.

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.

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).

Pañcaṅgavippahīnādi



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73. 另一个乐是美好，或者说很好地吞噬、掘除身心的苦恼故为乐。它的相是愉悦，作用是增长相应法，现起是援助。虽然它们在某处不相离，但喜是获得可意所缘的满足，乐是体验所获得的滋味。有喜处必有乐，有乐处不必定有喜。喜属于行蕴，乐属于受蕴。喜如疲倦行路者见闻森林水，乐如进入林荫饮用水。应知这是说它们在各个时候的显著性。如是此喜与此乐是此禅的，或在此禅中有，故此禅称为"喜乐"。
或者喜与乐为喜乐，如法与律等。离生的喜乐是此禅的，或在此禅中有，如是为离生喜乐。因为如禅那样，这里的喜乐也是离生的，且它有这个，所以用一个词说"离生喜乐"也适合。但在分别论中以"此乐与此喜俱行"等方式说。但其义也应如是见。
"初禅"将在后面显示。"成就"是达到、获得的意思。或者说是使成就、完成。但在分别论中说："成就是初禅的获得、证得、达到、成就、触证、作证、成就。"它的义也应如是见。"而住"是以相应的威仪住而成为具足所说那样禅那的人，成就自体的活动、维持、保护、持续、维系、行为、安住。因为在分别论中说："而住是活动、维持、保护、持续、维系、行为、安住，因此说而住。"
五支舍离等（标题）

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 . Thinamiddhābhibhūtaṃ akammaññaṃ hoti. Uddhaccakukkuccaparetaṃ avūpasantameva hutvā paribbhamati. Vicikicchāya upahataṃ jhānādhigamasādhikaṃ paṭipadaṃ nārohati. Iti visesena jhānantarāyakarattā etāneva pahānaṅgānīti vuttānīti.

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.

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.

Tividhakalyāṇaṃ



我来为您翻译这段巴利文：
74. 所说的"五支已舍离，五支具足"，此中以舍离欲欲、嗔恚、昏沉睡眠、掉举恶作、怀疑这五盖而应知五支已舍离。因为这些未舍离时禅那不生起。因此说这些是它的舍离支。虽然在禅那刹那其他不善法也被舍离，但这些特别是禅那的障碍。因为被欲欲引诱于种种所缘的心不能专一于一所缘。或被欲欲征服的心不能行舍离欲界的道。被嗔恚冲击所缘的心不能相续。被昏沉睡眠征服的心不适业。被掉举恶作纠缠的心不寂静而游荡。被怀疑损害的心不能升起成就禅那的道。因为这些特别是禅那的障碍，所以说它们是舍离支。
因为寻令心安置于所缘，伺令相续，由于它们为不散乱而完成修习，由于修习的成就而生喜使满足，乐使增长。于是具其余相应法的一境性被这些安置、相续、满足、增长所摄受而平等、正确地安立于一所缘，所以以寻、伺、喜、乐、心一境性这五支的生起而应知五支具足。因为这五支生起时禅那就生起了。因此说这些是它的具足支。所以不应认为还有其他不具足这些的禅那。如仅以支分而说四支军队、五支乐器、八支道，如是应知这也仅以支分而说五支或具五支。
虽然这五支在近行时也有，但在近行时比平常心更强。而在这里比近行更强，达到色界的相。这里寻以非常清晰的形态生起而令心安置于所缘。伺极度磨擦所缘。喜乐遍满全身。因此说："他的全身无有不被离生喜乐所遍满。"心一境性如上盖与下盖相合般生起而触所缘，这是它们与其他的差别。此中虽然心一境性在"有寻有伺"这经文中未提及，但在分别论中说"禅那是寻、伺、喜、乐、心一境性"，所以也是支分。因为世尊以什么意趣说概要，他就以那意趣在分别论中解释。
三种美善（标题）

75.Tividhakalyāṇaṃdasalakkhaṇasampannanti ettha pana ādimajjhapariyosānavasena tividhakalyāṇatā. Tesaṃyeva ca ādimajjhapariyosānānaṃ lakkhaṇavasena dasalakkhaṇasampannatā veditabbā.

Tatrāyaṃ pāḷi –

‘‘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.

‘‘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.

‘‘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).

Tatra 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. 

我来为您翻译这段巴利文：
75. "三种美善、具足十相"中，以初、中、后而为三种美善。应知就是这些初、中、后的相而具足十相。
此中这是圣典：
"初禅的行道清净为初，增长舍为中，喜悦为后。初禅的行道清净为初，初有几相？初有三相：从其障碍中心得清净，因清净故心趣向中间止相，因趣向故心跃入其中。心从障碍得清净，因清净故心趣向中间止相，因趣向故心跃入其中。初禅的行道清净为初，初有这三相。因此说初禅是初善且具三相。
初禅的增长舍为中，中有几相？中有三相：观察清净心，观察趣向止，观察一性现起。观察清净心，观察趣向止，观察一性现起。初禅的增长舍为中，中有这三相。因此说初禅是中善且具三相。
初禅的喜悦为后，后有几相？后有四相：由于其中生起诸法不超越义故喜悦，由于诸根一味义故喜悦，由于引发适合的精进义故喜悦，由于习行义故喜悦。初禅的喜悦为后，后有这四相。因此说初禅是后善且具四相。"
此中行道清净即是具资粮的近行。增长舍即是安止。喜悦即是省察。一些人如是解释。因为："趣向一性的心跃入行道清净且为舍所增长，并且被智所喜悦。"

1.158) pāḷiyaṃ vuttaṃ, tasmā antoappanāyameva āgamanavasena paṭipadāvisuddhi, tatramajjhattupekkhāya kiccavasena upekkhānubrūhanā, dhammānaṃ anativattanādibhāvasādhanena pariyodāpakassa ñāṇassa kiccanipphattivasena sampahaṃsanā ca veditabbā.

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.

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.

Ye panete evaṃ upekkhānubrūhite tattha jātā samādhipaññāsaṅkhātā yuganaddhadhammā aññamaññaṃ anativattamānā hutvā pavattā, yāni ca saddhādīni indriyāni nānākilesehi vimuttattā vimuttirasena ekarasāni hutvā pavattāni, yañcesa tadupagaṃ tesaṃ anativattanaekarasabhāvānaṃ anucchavikaṃ vīriyaṃ vāhayati, yā cassa tasmiṃ khaṇe pavattā āsevanā, sabbepi te ākārā yasmā ñāṇena saṃkilesavodānesu taṃ taṃ ādīnavañca ānisaṃsañca disvā tathā tathā sampahaṃsitattā visodhitattā pariyodāpitattā nipphannāva, tasmā ‘‘dhammānaṃ anativattanādibhāvasādhanena pariyodāpakassa ñāṇassa kiccanipphattivasena sampahaṃsanā veditabbā’’ti vuttaṃ.

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.

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.

Ciraṭṭhitisampādanaṃ



我来为您翻译这段巴利文：
因为在圣典中说："趣向一性的心跃入行道清净且为舍所增长，并且被智所喜悦。"所以应知在安止内，以到达方式为行道清净，以中舍作用为增长舍，以成就诸法不超越等性而净化的智的作用成就为喜悦。
如何？在安止生起的那一次中，从那障碍称为烦恼群的禅那障碍中心得清净。因清净而无遮蔽，趣向中间止相。中间止相即是平等运行的安止定。其后前心以相续转变方式趋向如是性时名为趣向中间止相，因如是趣向而以趋向如是性名为跃入其中。如是首先应知以前心所具有的形态成就而在初禅生起刹那以到达方式为行道清净。
如是清净已，因无需再清净，不作清净功用而名为观察清净心。因趋向止性而趣向止，不作令定功用而名为观察趣向止。因趣向止性而舍离烦恼结合以一性现起，不作令一性现起功用而名为观察一性现起。如是应知以中舍作用为增长舍。
如是增长舍时，其中生起的称为定慧的双运法不相超越而转起，信等诸根因解脱种种烦恼而以解脱味为一味而转起，他引发适合于彼等不超越及一味性的精进，在那刹那有习行，所有这些形态因为以智见种种染净的过患与功德而如是如是喜悦、清净、净化而成就，所以说"应知以成就诸法不超越等性而净化的智的作用成就为喜悦"。
此中因为以舍方式智显著。如说："如是正持的心善观察，以舍方式以慧方式慧根增上，以舍方式心从种种烦恼解脱，以解脱方式以慧方式慧根增上。因解脱彼等诸法成为一味。一味义即是修习。"所以说以智作用的喜悦为后。
现在"成就地遍初禅"中，以数的次第为初，最先生起亦为初。由于近观所缘或烧尽对治故为禅那。地轮以整体义称为地遍，依此所得相亦然，于地遍相所得禅亦然。此中应知此义中禅那为地遍。关于此说"成就地遍初禅"。
长时住立的成就（标题）

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 vā tasmiṃ te ākāre sampādetvā puna uppādetuṃ, appaguṇaṃ vā paguṇaṃ karonto punappunaṃ appetuṃ sakkhissati.

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 –

‘‘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 hi so, bhikkhave, paṇḍito byatto kusalo bhikkhu sakassa cittassa nimittaṃ uggaṇhātī’’ti (saṃ. ni. 

我来为您翻译这段巴利文：
76. 如是成就此时，瑜伽者应像射毛者和厨师那样把握诸相。如善巧弓箭手在练习射毛时，在射中毛发的那一次，把握所站立的足迹、弓杖、弓弦、箭的形相。"我如是站立，如是持弓杖、弓弦、箭而射中毛发。"从此以后，他成就那些形相而不失败地射中毛发。同样地，瑜伽者也应把握"我食用这样的食物，亲近这样的人，在这样的住处，以这样的威仪，在这个时候成就这个"这些适宜食物等相。如此，当它失去时，他能通过成就那些相而再生起，或使不熟练的变熟练而一再入定。
又如善巧厨师侍奉主人时，注意到他喜欢吃什么，从此以后便供应同样的食物而得到利益，同样地，这人在成就时把握食物等相，成就它们后，每当失去时能一再得到安止。因此他应像射毛者和厨师那样把握诸相。这也是世尊所说：
"诸比丘，譬如智慧、聪明、善巧的厨师以各种咖喱服侍国王或大臣，有酸味的、苦味的、辛辣的、甜味的、涩味的、不涩味的、有盐的、无盐的。诸比丘，那智慧、聪明、善巧的厨师把握自己主人的相：'今天我主人喜欢这咖喱，或取这个，或多取这个，或赞叹这个，今天我主人喜欢酸味的咖喱，或取酸味的，或多取酸味的，或赞叹酸味的......或赞叹无盐的。'诸比丘，那智慧、聪明、善巧的厨师得到衣服，得到薪资，得到赠礼。何以故？诸比丘，因为那智慧、聪明、善巧的厨师把握自己主人的相。同样地，诸比丘，此处有智慧、聪明、善巧的比丘住于身观身......于受观受、于心观心、于法观法，热诚、正知、正念，除去世间的贪忧。当他住于法观法时，心得定，随烦恼被断，他把握那相。诸比丘，那智慧、聪明、善巧的比丘得现法乐住，得正念正知。何以故？诸比丘，因为那智慧、聪明、善巧的比丘把握自己心的相。"

5.374).

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 –

‘‘Kāmesu chandaṃ paṭighaṃ vinodaye,

Uddhaccamiddhaṃ vicikicchapañcamaṃ;

Vivekapāmojjakarena cetasā,

Rājāva suddhantagato tahiṃ rame’’ti.

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.

Nimittavaḍḍhananayo



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通过取相而重新成就那些相时，只能成就安止，不能长时住立。长时住立是因为很好地清净了定的障碍法。因为比丘若不以观察欲患等很好地镇伏欲欲，不以身轻安很好地平息身粗重，不以作意精进界等很好地除去昏沉睡眠，不以作意止相等很好地除遣掉举恶作，不很好地清净其他定的障碍法而入定，他如入不清净蜂巢的蜜蜂、如入不清净园林的国王般很快就出来。但若很好地清净定的障碍法而入定，他如入清净蜂巢的蜜蜂、如入清净园林的国王般整天都在定中。因此古人说：
"应除欲贪与嗔恚，
掉举、睡眠及第五疑；
以离生喜悦之心，
如王入净园中乐。"
因此欲长时住立者应清净障碍法而入定。为了心修习广大，也应扩大所获得的似相。它有两个扩大的地点：近行或安止。因为到达近行也可以扩大它，到达安止也可以。但在一处必须扩大。因此说"应扩大所获得的似相"。
似相扩大的方法（标题）;

77. Tatrāyaṃ vaḍḍhananayo, tena yoginā taṃ nimittaṃ pattavaḍḍhanapūvavaḍḍhanabhattavaḍḍhanalatāvaḍḍhanadussavaḍḍhanayogena avaḍḍhetvā yathā nāma kassako kasitabbaṭṭhānaṃ 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.

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.

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 –

‘‘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 ? 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).

Tasmānena tasmiṃyeva tāva paṭhamajjhāne pañcahākārehi ciṇṇavasinā bhavitabbaṃ.

Pañcavasīkathā



我来为您翻译这段巴利文：
77. 此中这是扩大的方法，瑜伽者不应像扩大糕饼、扩大饭食、扩大藤蔓、扩大布那样扩大那相，而应如农夫以犁划定要耕种的地方，在界限内耕种，又如比丘结界时先标记界相后才结界，如是应逐渐以心划定所获得相的一指、二指、三指、四指量，按所划定而扩大。不应不划定而扩大。然后以划定庭院、宫殿、精舍、界域、村镇、城邑、国土、海洋界限的方式扩大，应划定到轮围山的界限或更远而扩大。
如幼鹅从翅膀生长时起，飞越小小区域而练习，逐渐到达日月处，同样地比丘以所说方式划定相而扩大，扩大到轮围山的界限或更远。于是他在所扩大处的相，在地的高低、河流、难处、山的不平处，如被百针刺穿的公牛皮。
初学者对于那相应多入已得初禅，不应多作省察。因为多作省察者，禅支显现为粗显且微弱。因它们如是显现，就成为向上精进的因缘。他在未熟练的禅那中精进，就从已得初禅退失，且不能达到第二禅。因此世尊说：
"诸比丘，如山牛愚痴、无知、不了知处所、不善巧于山地行走。它这样想：'我应该去未去过的方向，吃未吃过的草，喝未喝过的水。'它在未站稳前脚时就抬起后脚，它既不能去未去过的方向，也不能吃未吃过的草，也不能喝未喝过的水。它站在那处所时这样想：'我应该去未去过的方向......喝未喝过的水'，它也不能安全地回到那处所。何以故？诸比丘，因为那山牛愚痴、无知、不了知处所、不善巧于山地行走。同样地，诸比丘，此处有比丘愚痴、无知、不了知处所、不善巧于离欲......成就初禅而住。他不习近、不修习、不多作、不善确立那相，他这样想：'愿我因寂止寻伺......成就第二禅而住。'他不能因寂止寻伺......成就第二禅而住。他这样想：'愿我离欲......成就初禅而住。'他不能离欲......成就初禅而住。诸比丘，这称为比丘两边俱失、两边退失，如那山牛愚痴、无知、不了知处所、不善巧于山地行走。"
因此他首先应在那初禅中以五种方式成为熟练。
五种熟练的解说（标题）;

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.

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 , aññesaṃ vā evarūpe kāle. Ito paraṃ sīghatarā āvajjanavasī nāma natthi.

Āyasmato pana mahāmoggallānassa nandopanandanāgarājadamane viya sīghaṃ samāpajjanasamatthatā samāpajjanavasī nāma.

Accharāmattaṃ vā dasaccharāmattaṃ vā khaṇaṃ ṭhapetuṃ samatthatā adhiṭṭhānavasī nāma. Tatheva lahuṃ vuṭṭhātuṃ samatthatā vuṭṭhānavasī nāma. Tadubhayadassanatthaṃ buddharakkhitattherassa vatthuṃ kathetuṃ vaṭṭati.

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.

Paccavekkhaṇavasī pana āvajjanavasiyā eva vuttā. Paccavekkhaṇajavanāneva hi tattha āvajjanānantarānīti.

Dutiyajjhānakathā

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 . Tato tasmiṃyevārammaṇe cattāri pañca vā javanāni javanti, yesamavasāne ekaṃ rūpāvacaraṃ dutiyajjhānikaṃ. Sesāni vuttappakārāneva kāmāvacarānīti.

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.



我来为您翻译这段巴利文：
78. 此中这五种熟练是：转向熟练、入定熟练、决意熟练、出定熟练、省察熟练。随欲何处、随欲何事、随欲多久转向初禅，转向无有迟滞，是为转向熟练。随欲何处......入初禅，入定无有迟滞，是为入定熟练。其余也应如是详述。
这里的意义解释是：从初禅出定后首先转向寻，断有分后，紧接转向而生起四或五个以寻为所缘的速行。然后两个有分，然后再以伺为所缘的转向，如前所说的速行。如是于五禅支中，当能相续地转起心时，他的转向熟练即已成就。这熟练达到顶点是在世尊的双神变，或在他人的如是时候。此外再无更快的转向熟练。
而像尊者大目犍连在调伏难陀跋难陀龙王时那样能迅速入定的能力，名为入定熟练。
能决意住立一弹指或十弹指刹那的能力，名为决意熟练。如是能迅速出定的能力，名为出定熟练。为了说明这两者，应讲佛护长老的故事。
这位尊者受具足戒八年时，在长老庵婆寺侍奉病重的大罗汉护长老，坐在来访的约三万具神通者中间，见到守护长老正在接受粥时，金翅鸟王从空中扑击要抓那侍奉的龙王，立刻化作山并抓住龙王的手臂进入其中。金翅鸟王撞击山后飞走。大长老说："朋友们，如果没有佛护，我们都将受到呵责。"
省察熟练即如转向熟练所说。因为其中省察速行紧接在转向之后。
第二禅的解说（标题）
79. 在这五种熟练中已经熟练、精通初禅者，从初禅出定后见"这定近于诸盖的对治，因寻伺粗显故支分羸弱"等过患，观察第二禅寂静，除尽对初禅的欲求，应为证得第二禅而修习。当他从初禅出定后，具念正知而省察禅支时，寻伺显现为粗显，喜乐与心一境性显现为寂静，这时为了舍断粗显支和获得寂静支，他再再作意那相为"地、地"，当"现在第二禅将生起"时，断有分后以那地遍为所缘而生起意门转向。然后于那同一所缘生起四或五个速行，其最后一个是色界第二禅。其余如前所说是欲界。
至此他因寻伺寂止，内洁净，心一境性，无寻无伺，定生喜乐，成就第二禅而住。如是他已证得舍离二支、具足三支、三种美善、具足十相的地遍第二禅。

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.

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.

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 adhivacanaṃ. Iti imaṃ ekodiṃ bhāveti vaḍḍhetīti idaṃ dutiyajjhānaṃ ekodibhāvaṃ. So panāyaṃ ekodi yasmā cetaso, na sattassa, na jīvassa, tasmā etaṃ cetaso ekodibhāvanti vuttaṃ.

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.



我来为您翻译这段巴利文：
80. 此中"因寻伺寂止"是指因这两个寻和伺的寂止、超越，即在第二禅刹那不显现的意思。此中虽然第二禅中一切初禅之法都不存在——因为初禅中的触等是另一些，此处是另一些——但为了显示由于超越粗显粗显支而从初禅证得第二禅等之后诸禅，所以应知如是说"因寻伺寂止"。
"内"在此处是指自己内部。但在分别论中只说"内、自己"。因为是指自己内部，所以此处的意思是：在自己内生起，在自己相续中生起。"洁净"说的是信。因具有洁净性故禅那也称为洁净，如因具有青色性而称为青衣。或因那禅那具足洁净及由于寻伺动摇寂止而使心洁净，所以也称为洁净。在这义释中应知"洁净、心的"如是词的结合。但在前义释中，"心的"这词应与"一境性"结合。
这里的义的结合是：单独升起为一起，因不为寻伺所扰故成为最上、最胜而升起的意思。因为在世间最胜者也称为一。或因离寻伺故，也可说为单独、无伴而升起。或者升起伴随诸法为起，即提升的意思。以最胜义为一且是起为一起，这是定的同义语。如是使这一起生起、增长，此第二禅为一境性。又因这一起是心的，不是有情的，不是命的，所以说这"心一境性"。
然而这信和称为一起的定在初禅中也有，为什么只说这个是"心的洁净、一境性"呢？答：因为那初禅被寻伺动摇，如水被波浪搅动而不很清净，所以虽有信却不说"洁净"。因为不很清净，所以此中定也不很明显，因此也不说"一境性"。但在这禅那中，因无寻伺的障碍而得机会的信很有力，而且因获得强信为伴故定也明显，所以应知只说这个如是。但在分别论中只说："洁净即是信、信仰、确信、净信。心一境性即是心的安住......正定。"但应知这义释与如是所说的并不矛盾，而且相顺相符。

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).

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.

Apica vitakkavicārānaṃ vūpasamā idaṃ sampasādanaṃ, na kilesakālussiyassa. Vitakkavicārānañca vūpasamā ekodibhāvaṃ, na upacārajjhānamiva nīvaraṇappahānā , 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.

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.

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.

Tatiyajjhānakathā

82. Evamadhigate pana tasmimpi vuttanayeneva pañcahākārehi ciṇṇavasinā hutvā paguṇadutiyajjhānato vuṭṭhāya ‘‘ayaṃ samāpatti āsannavitakkavicārapaccatthikā, ‘yadeva tattha pītigataṃ cetaso uppilāvitaṃ, etenetaṃ oḷārikaṃ akkhāyatī’ti (dī. ni. 

我来为您翻译这段巴利文：
81. "无寻无伺"是由于修习断除了它，或它无有寻，故为无寻。以此同样方式解释无伺。在分别论中也说："如是这寻和这伺被寂止、平息、止息、消失、灭没、安立、确立、干枯、枯竭、终结，因此称为无寻无伺。"
这里问："难道以'因寻伺寂止'不也已经成就此义了吗？那为什么又说'无寻无伺'呢？"答：这义虽然如是已成就，但这不是为了显示那义。难道我们不是说"为了显示由于超越粗显粗显支而从初禅证得第二禅等之后诸禅，所以如是说'因寻伺寂止'"吗？
而且这洁净是因寻伺寂止，不是因烦恼垢染（寂止）。一境性是因寻伺寂止，不像近行禅那因断诸盖，也不像初禅因支分显现。如是这说明是显示洁净和一境性的因。同样地，无寻无伺是因寻伺寂止，不像第三、第四禅和眼识等因（寻伺）不存在。如是这是显示无寻无伺性的因，不只是显示寻伺不存在。而"无寻无伺"这话只是显示寻伺不存在。因此虽说了前者也应该说这个。
"定生"的意思是由初禅定或由相应定而生。此中虽然初禅也由相应定而生，然而只有这定因无寻伺动摇故极为不动，因极清净故堪称为"定"，因此为了称赞它的功德而只说这个为"定生"。"喜乐"如前所说。
"第二"是以数的次第为第二。因入这第二故为第二。关于所说"舍离二支、具足三支"，此中应知以断寻伺故为舍离二支。如初禅在近行刹那断诸盖，这（第二禅）不是如此（在近行刹那）断寻伺。这只是在安止刹那无彼等而生起，因此说它们是"断支"。应知以喜、乐、心一境性这三者生起故为具足三支。因此在分别论中说"禅那为洁净、喜、乐、心一境性"，是以方便说显示具备资具的禅那。但除去洁净，无方便说以具有近观相的支分，这只是三支。如说："什么是在那时的三支禅？喜、乐、心一境性。"其余如初禅中所说。
第三禅的解说（标题）
82. 如是获得它后，也以如前所说的五种方式成为熟练、精通第二禅已，从中出定后（见到）"这定近于寻伺的对治，'凡是其中喜的状态使心振奋的，由此说它为粗显'"

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.

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.

Kāmañcete vitakkavicārā dutiyajjhāneyeva vūpasantā, imassa pana jhānassa maggaparidīpanatthaṃ vaṇṇabhaṇanatthañcetaṃ vuttaṃ. Vitakkavicārānañca vūpasamāti hi vutte idaṃ paññāyati, nūna vitakkavicāravūpasamo maggo imassa 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.

84.Upekkhako ca viharatīti ettha upapattito ikkhatīti upekkhā. Samaṃ passati, apakkhapatitā hutvā passatīti attho. Tāya visadāya vipulāya thāmagatāya samannāgatattā tatiyajjhānasamaṅgī upekkhakoti vuccati.

Upekkhā pana dasavidhā hoti chaḷaṅgupekkhā, brahmavihārupekkhā, bojjhaṅgupekkhā, vīriyupekkhā, saṅkhārupekkhā, vedanupekkhā, vipassanupekkhā, tatramajjhattupekkhā, jhānupekkhā, pārisuddhupekkhāti.

Tattha yā ‘‘idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti, na dummano, upekkhako ca viharati sato sampajāno’’ti (a. ni. 

我来为您翻译这段巴利文：
82(续). 等过患后，观察第三禅寂静，除尽对第二禅的欲求，应为证得第三禅而修习。当他从第二禅出定后，具念正知而省察禅支时，喜显现为粗显，乐与一境性显现为寂静。这时为了舍断粗显支和获得寂静支，他再再作意那相为"地、地"，当"现在第三禅将生起"时，断有分后以那地遍为所缘而生起意门转向。然后于那同一所缘生起四或五个速行，其最后一个是色界第三禅，其余如前所说是欲界。至此他离喜、住舍，具念正知，以身受乐，即诸圣者所说的"舍、具念、乐住"，成就第三禅而住。如是他已证得舍离一支、具足二支、三种美善、具足十相的地遍第三禅。
83. 此中"离喜"是指厌恶或超越所说的喜。两者之间的"和"字是结合义，它或结合寂止，或结合寻伺的寂止。此中当结合寂止时，应知如是结合："由于离喜和更由于寂止"。在这结合中离是厌恶义，所以应知这意思是"由于厌恶喜和寂止"。当结合寻伺寂止时，应知如是结合："由于离喜和，更由于寻伺的寂止"。在这结合中离是超越义，所以应知这意思是"由于超越喜和寻伺的寂止"。
虽然这寻伺在第二禅已寂止，但这是为了显示这禅那的道路和称赞功德而说。因为说"由于寻伺寂止"时，可知"寻伺寂止必是这禅那的道路"。如在第三圣道中虽未断身见等，说"由于断五下分结"是称赞功德，能使精进者生起精进，同样在此说未寂止的寻伺的寂止是称赞功德。因此说这意思："由于超越喜和寂伺的寂止"。
84. "住舍"，此中从适宜观察为舍。平等地看，即不偏地看的意思。因为具足明净、广大、有力的舍，所以第三禅的成就者称为住舍。
舍有十种：六支舍、梵住舍、觉支舍、精进舍、行舍、受舍、观舍、中舍、禅舍、遍净舍。
此中"诸比丘，此处比丘以眼见色已，不喜不忧，住舍、具念正知"等;

6.1) evamāgatā khīṇāsavassa chasu dvāresu iṭṭhāniṭṭhachaḷārammaṇāpāthe parisuddhapakatibhāvāvijahanākārabhūtā upekkhā, ayaṃ chaḷaṅgupekkhā nāma.

Yā pana ‘‘upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī’’ti (dī. ni. 1.556; ma. ni. 1.77) evamāgatā sattesu majjhattākārabhūtā upekkhā, ayaṃ brahmavihārupekkhā nāma.

Yā ‘‘upekkhāsambojjhaṅgaṃ bhāveti vivekanissita’’nti (ma. ni. 1.27) evamāgatā sahajātadhammānaṃ majjhattākārabhūtā upekkhā, ayaṃ bojjhaṅgupekkhā nāma.

Yā pana ‘‘kālenakālaṃ upekkhānimittaṃ manasikarotī’’ti (a. ni. 3.103) evamāgatā anaccāraddhanātisithilavīriyasaṅkhātā upekkhā, ayaṃ vīriyupekkhā nāma.

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.

Yā pana ‘‘yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti upekkhāsahagata’’nti (dha. sa. 150) evamāgatā adukkhamasukhasaññitā upekkhā, ayaṃ vedanupekkhā nāma.

Yā ‘‘yadatthi yaṃ bhūtaṃ, taṃ pajahati, upekkhaṃ paṭilabhatī’’ti (ma. ni. 3.71; a. ni. 7.55) evamāgatā vicinane majjhattabhūtā upekkhā, ayaṃ vipassanupekkhā nāma.

Yā pana chandādīsu yevāpanakesu āgatā sahajātānaṃ samavāhitabhūtā upekkhā, ayaṃ tatramajjhattupekkhā nāma.

Yā ‘‘upekkhako ca viharatī’’ti (dī. ni. 1.230; dha. sa. 163) evamāgatā aggasukhepi tasmiṃ apakkhapātajananī upekkhā, ayaṃ jhānupekkhā nāma.

Yā pana ‘‘upekkhāsatipārisuddhiṃ catutthaṃ jhāna’’nti (dī. ni. 

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在六门中对可意不可意六种所缘时不舍离清净自性状态的漏尽者的舍，这称为六支舍。
如"以具舍心遍满一方而住"中所说的对众生的中立状态的舍，这称为梵住舍。
如"修习依远离的舍觉支"中所说的对俱生法的中立状态的舍，这称为觉支舍。
如"随时作意舍相"中所说的被称为非太急切非太松弛的精进的舍，这称为精进舍。
如"几种行舍由止而生？几种行舍由观而生？八种行舍由止而生，十种行舍由观而生"中所说的对诸盖等的省察而住立、对执取保持中立的舍，这称为行舍。
如"当生起欲界善心与舍俱"中所说的称为不苦不乐的舍，这称为受舍。
如"舍离所有已生之法，获得舍"中所说的对简择保持中立的舍，这称为观舍。
在欲等遍一切心所中所说的对俱生法的平等性的舍，这称为中舍。
如"住舍"中所说的对那最上乐也不生偏着的舍，这称为禅舍。
如"第四禅舍念清净"中所说的对一切相对;

1.232; dha. sa. 165) evamāgatā sabbapaccanīkaparisuddhā paccanīkavūpasamanepi abyāpārabhūtā upekkhā, ayaṃ pārisuddhupekkhā nāma.

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.

Yathā 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.

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.

Niṭṭhitā upekkhako ca viharatīti etassa

Sabbaso atthavaṇṇanā.



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清净一切对立且对对立的止息也无所作为的舍，这称为遍净舍。
此中六支舍、梵住舍、觉支舍、中舍、禅舍和遍净舍在义上是一，就是中舍。但因不同状态而有这些差别。如同一个人也因童年、青年、长老、将军、国王等而有差别。因此应知在有六支舍处无觉支舍等，在有觉支舍处无六支舍等。
如它们在义上是一，行舍和观舍也是如此。这只是慧以作用而分为二。如一个人傍晚拿着叉杖寻找进入家中的蛇，见到它躺在谷糠仓中，观察"是蛇还是不是"，看到卷曲三圈后无疑"是蛇，不是蛇"，对简择保持中立。同样地，观行者以观智见到三相后，对诸行无常等的简择保持中立，这称为观舍。又如那人用叉杖紧紧抓住蛇后想"我如何能不伤害这蛇也不被它咬伤而放它走"，寻求放走的方式而对抓住保持中立。同样地，因见三相而见三有如燃烧，对诸行的执取保持中立，这称为行舍。如是观舍成就时行舍也已成就。这是以简择和执取中立的作用而分为二。但精进舍和受舍彼此及与其余在义上都是不同的。
如是在这些舍中，这里是指禅舍。它以中立为相，以不关注为味，以无所作为为现起，以离喜为足处。这里问：难道这在义上不就是中舍吗？它在初禅和第二禅中也有，所以那里也应该说"住舍"，为什么不说呢？因为作用不明显。那里它的作用不明显是因为被寻等遮蔽。但在这里因不被寻伺喜遮蔽而如抬起头般作用明显，所以说它。
"住舍"的一切义释已竟。

85. Idāni sato ca sampajānoti ettha saratīti sato. Sampajānātīti sampajāno. Puggalena sati ca sampajaññañca vuttaṃ. Tattha saraṇalakkhaṇā sati, asammussanarasā, ārakkhapaccupaṭṭhānā. Asammohalakkhaṇaṃ sampajaññaṃ, tīraṇarasaṃ, pavicayapaccupaṭṭhānaṃ.

Tattha 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.

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.



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85. 现在"具念正知"，此中忆念为念。了知为正知。以人说念和正知。此中念以忆念为相，以不忘失为味，以守护为现起。正知以不痴为相，以判断为味，以简择为现起。
此中虽然这念和正知在前诸禅中也有。因为失念者、无正知者连近行也不能成就，何况安止。但因为那些禅那粗显，如人在地上，心的运行容易，念和正知的作用不明显。但由于舍断粗显支而微细，这禅那如人在剃刀刃上，必须以念和正知的作用摄持心的运行，所以只在这里说。再者，如趋向母牛的小牛离开母牛若不看护就会再去亲近母牛，如是这第三禅之乐离开了喜，若不以念正知守护就会再亲近喜，会与喜相应。又众生对乐染着，这是极端甜美的乐，更无其他乐。但在这里由于念正知的威力而不染着乐，不是其他的原因。应知为了显示这特殊意义也只在这里说。
现在"以身受乐"，此中虽然具第三禅者无有受乐的作意，即使如此，因为他的名身相应乐，或因为由那名身相应乐所生起的极胜妙色遍满他的色身，由于遍满故从禅那出定后也会受乐。因此为了显示这义而说"以身受乐"。

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.

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 . Iti pasaṃsārahato naṃ ariyā te evaṃ pasaṃsāhetubhūte guṇe pakāsento ‘‘upekkhako satimā sukhavihārī’’ti evaṃ pasaṃsantīti veditabbaṃ.

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.

Catutthajjhānakathā

87. Evamadhigate pana tasmiṃpi vuttanayeneva pañcahākārehi ciṇṇavasinā hutvā paguṇatatiyajjhānato vuṭṭhāya ‘‘ayaṃ samāpatti āsannapītipaccatthikā, ‘yadeva tattha sukhamiti cetaso ābhogo, etenetaṃ oḷārikaṃ akkhāyatī’ti (dī. ni. 

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86. 现在"诸圣者称赞他为舍、具念、乐住"，此中由于此禅那，以此禅那为因，佛陀等圣者称赞、演说、施设、建立、开显、分别、阐明、显示这具有第三禅的人，意思是赞叹。如何赞叹？"为舍、具念、乐住"。"成就第三禅而住"，应知如是结合。
为何他们如此赞叹他呢？因为值得赞叹。因为他在这极甜美、达到乐至极的第三禅中保持舍，不被乐着所牵引。如喜不生起，因念现前故具念。又因以名身受用圣者所喜爱、圣者所亲近的无染乐，所以值得赞叹。如是应知因为值得赞叹，圣者们显示这些应当赞叹的功德而如是赞叹他为"舍、具念、乐住"。
"第三"是以数的次第为第三，因入这第三故为第三。关于所说"舍离一支、具足二支"，此中应知以断喜故为舍离一支。这喜如第二禅的寻伺，只在安止刹那断除，因此说它为断支。应知以乐和心一境性这二者生起故为具足二支。因此在分别论中说"禅那为舍、念、正知、乐、心一境性"，是以方便说显示具备资具的禅那。但除

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 , 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.

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.

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.

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. 

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87. 在这样获得它后，也以如前所说的五种方式成为熟练、精通第三禅已，从中出定后（见到）"这定近于喜的对治，'凡是其中认为是乐的作意，由此说它为粗显'"，如是所说的乐的粗显性而支分软弱的过患后，观察第四禅寂静，除尽对第三禅的欲求，应为证得第四禅而修习。当他从第三禅出定后，具念正知而省察禅支时，被称为心的喜悦的乐显现为粗显，舍受和心一境性显现为寂静。这时为了舍断粗显支和获得寂静支，他再再作意那相为"地、地"，当"现在第四禅将生起"时，断有分后以那地遍为所缘而生起意门转向。然后于那同一所缘生起四或五个速行，其最后一个是色界第四禅，其余如前所说是欲界。这里的差别是：因为乐受不能作为不苦不乐受的亲依止缘，又在第四禅中应生起不苦不乐受，所以它们与舍受相应。由于与舍相应故在这里喜也消失。至此他由断乐、断苦、先前灭喜、忧，成就第四禅——不苦不乐、舍念清净而住。如是他已证得舍离一支、具足二支、三种美善、具足十相的地遍第四禅。
88. 此中"由断乐、断苦"是断身乐和身苦。"先前"即在那之前，不是在第四禅的刹那。"由灭喜、忧"即心的乐和心的苦这二者也先前灭去，意即断除。
什么时候断除它们呢？在四禅的近行刹那。喜在第四禅的近行刹那断除。苦、忧、乐在初、第二、第三禅的近行刹那。如是应知虽以断除次第未说，但在根分别中以根的次第而说的乐、苦、喜、忧的断除。
如果它们在各禅那的近行刹那断除，那为什么说"已生苦根在哪里完全灭尽？诸比丘，此处比丘离诸欲等，成就初禅而住。在这里已生苦根完全灭尽。已生忧根、乐根、喜根在哪里完全灭尽？诸比丘，此处比丘由断乐等，成就第四禅而住。在这里已生喜根完全灭尽"？

5.510) evaṃ jhānesveva nirodho vuttoti? Atisayanirodhattā. Atisayanirodho hi nesaṃ paṭhamajjhānādīsu, na nirodhoyeva. Nirodhoyeva pana upacārakkhaṇe, nātisayanirodho.

Tathā 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.

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.

Apica adukkhamasukhāya cetovimuttiyā paccayadassanatthañcāpi etā vuttāti veditabbā. Dukkhappahānādayo hi tassā paccayā. Yathāha – ‘‘cattāro kho, āvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā. Idhāvuso, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. Ime khvāvuso, cattāro paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā’’ti (ma. ni. 

我来为您翻译这段巴利文：
为何如此只说在诸禅那中灭尽？因为殊胜灭尽。因为它们在初禅等中是殊胜灭尽，不仅是灭尽。而在近行刹那只是灭尽，非殊胜灭尽。
如是在不同转向的初禅近行中虽已灭尽苦根，但因蚊虫等触或不适当座位的热恼仍可能生起，但在安止中则不然。在近行中虽已灭尽也不是很好地灭尽，因未被对治所破坏。但在安止中因遍满喜，全身进入乐，身体进入乐者苦根很好地灭尽，因为被对治所破坏。又在不同转向的第二禅近行中虽已断忧根，但因它缘于寻伺而在身疲劳和心压迫时生起。无寻伺则不生起。但在有生起处必有寻伺，而在第二禅近行中寻伺未断，所以可能生起，但在第二禅中则不然，因为已断其因。同样在第三禅近行中虽已断乐根，但因喜所生殊胜色遍满身而可能生起，但在第三禅中则不然。因为在第三禅中作为乐的因的喜完全灭尽。同样在第四禅近行中虽已断喜根，但因接近且未得安止的舍及未完全超越，可能生起，但在第四禅中则不然。因此在这里说"已生苦根完全灭尽"，在各处都说"完全"。
这里问："如是在各禅那的近行中虽已断的这些受，为何在这里集说？"为了理解不苦不乐。因为这里所说的不苦不乐受是微细难知，不容易理解，所以如牧牛人为了捉住难以接近和捉住的牛，将所有牛集在一个牛栏里，然后一个个赶出来，按次序来到时问"是这头吗？"而使人捉住。同样地世尊为了理解不苦不乐而集说这一切。因为这样集说显示它们后，才能使人理解"既非乐亦非苦，既非喜亦非忧，这就是不苦不乐受"。
又应知这也是为了显示不苦不乐心解脱的因缘而说。因为断苦等是它的因缘。如说："贤友，有四种不苦不乐心解脱入定的因缘。贤友，此处比丘由断乐等，成就第四禅而住。贤友，这是四种不苦不乐心解脱入定的因缘。"

1.458).

Yathā vā aññattha pahīnāpi sakkāyadiṭṭhiādayo tatiyamaggassa vaṇṇabhaṇanatthaṃ tattha pahīnāti vuttā, evaṃ vaṇṇabhaṇanatthampetassa jhānassetā idha vuttātipi veditabbā.

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.

Adukkhamasukhanti dukkhābhāvena adukkhaṃ. Sukhābhāvena asukhaṃ. Etenettha dukkhasukhapaṭipakkhabhūtaṃ tatiyavedanaṃ dīpeti, na dukkhasukhābhāvamattaṃ. Tatiyavedanā nāma adukkhamasukhā , upekkhātipi vuccati. Sā iṭṭhāniṭṭhaviparītānubhavanalakkhaṇā, majjhattarasā, avibhūtapaccupaṭṭhānā, sukhadukkhanirodhapadaṭṭhānāti veditabbā.

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.

Tattha kiñcāpi ayaṃ upekkhā heṭṭhāpi tīsu jhānesu vijjati. Yathā pana divā sūriyappabhābhibhavā sommabhāvena ca attano upakārakattena vā sabhāgāya rattiyā alābhā divā vijjamānāpi candalekhā aparisuddhā hoti apariyodātā, evamayampi tatramajjhattupekkhācandalekhā vitakkādipaccanīkadhammatejābhibhavā sabhāgāya ca upekkhāvedanārattiyā 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.

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.

Pañcakajjhānakathā



我来为您翻译这段巴利文：
1.458. 或者如在其他处虽已断身见等，为了赞叹第三道而说在那里断，同样应知这些也是为了赞叹这禅那而在这里说。
又应知这是为了显示通过断除因缘而使贪嗔极为远离而说。因为在这些中，乐是喜的因缘，喜是贪的（因缘）。苦是忧的因缘，忧是嗔的（因缘）。通过断除乐等，有因缘的贪嗔被断故极为远离。
"不苦不乐"是以无苦故不苦，以无乐故不乐。由此显示这里与苦乐相对的第三受，不仅是苦乐的缺absence。第三受称为不苦不乐，也称为舍。应知它以经验相反于可意不可意为相，以中性为味，以不明显为现起，以灭苦乐为足处。
89. "舍念清净"是由舍所生的念的清净。因为在这禅那中念极清净，而那念的清净是由舍作成，不是由其他。因此这称为"舍念清净"。在分别论中也说："此念由此舍而清晰、清净、明净。因此说为舍念清净。"在这里使念清净的舍，应知义即是中舍。不仅在这里念清净，而且一切相应法也清净，但以念为首而说教。
此中虽然这舍在下面三禅中也有，但如白天因日光遮蔽及因温和性和自身有益性而无法得到同性质的夜晚，故白天虽有月轮也不清净不明净。同样这中舍月轮因寻等对治法的威力遮蔽及无法得到同性质的舍受之夜，虽在初禅等中存在也不清净。而它不清净时，如白天不清净月轮的光芒，俱生的念等也不清净。因此在那些中任何一个都不说"舍念清净"。但在这里因无寻等对治法威力的遮蔽及得到同性质的舍受之夜，这中舍月轮极其清净。因它清净，如清净月轮的光芒，俱生的念等也清净明净。因此应知只说这是"舍念清净"。
"第四"是以数的次第为第四，因入这第四故为第四。关于所说"舍离一支、具足二支"，此中应知以断喜故为舍离一支。那喜在同一心路的前速行中断除，因此说它为断支。应知以舍受和心一境性这二者生起故为具足二支。其余如初禅所说的方法。这是四分禅那的方法。
五分禅那的解说

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.

Evamadhigate 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.

Iti yaṃ catukkanaye dutiyaṃ, taṃ dvidhā bhinditvā pañcakanaye dutiyañceva tatiyañca hoti. Yāni ca tattha tatiyacatutthāni, tāni ca catutthapañcamāni honti. Paṭhamaṃ paṭhamamevāti.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Samādhibhāvanādhikāre

Pathavīkasiṇaniddeso nāma

Catuttho paricchedo.

5. Sesakasiṇaniddeso

Āpokasiṇakathā



我来为您翻译这段巴利文：
90. 修习五分禅那者，从熟练的初禅出定后，见到"这定近于盖的对治，因寻的粗显性而支分软弱"的过患后，观察第二禅寂静，除尽对初禅的欲求，应为证得第二禅而修习。当他从初禅出定后，具念正知而省察禅支时，唯寻显现为粗显，伺等显现为寂静。这时为了舍断粗显支和获得寂静支，他再再作意那相为"地、地"，如前所说方式生起第二禅。它只有寻为断支，伺等四为具足支。其余如前所说。
如是获得它后，也以如前所说的五种方式成为熟练，从熟练的第二禅出定后，见到"这定近于寻的对治，因伺的粗显性而支分软弱"的过患后，观察第三禅寂静，除尽对第二禅的欲求，应为证得第三禅而修习。当他从第二禅出定后，具念正知而省察禅支时，唯伺显现为粗显，喜等显现为寂静。这时为了舍断粗显支和获得寂静支，他再再作意那相为"地、地"，如前所说方式生起第三禅。它只有伺为断支，如四分方式的第二禅那样有喜等三为具足支。其余如前所说。
如是四分方式的第二禅分为二，成为五分方式的第二和第三禅。那里的第三和第四禅成为第四和第五禅。初禅仍是初禅。
如是为善人的欢喜而造的清净道论
在修定品中
地遍释名为
第四品。
5.其余遍处释
水遍说

91. Idāni 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.

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.

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.

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 upacārajjhānaṃ, vuttanayeneva catukkapañcakajjhānāni ca pāpuṇātīti. Āpokasiṇaṃ.

Tejokasiṇakathā



我来为您翻译这段巴利文：
91. 现在在地遍之后是水遍的详细说明。如同地遍一样，欲修习水遍者也应舒适安坐后取水的相，在人造或自然的（水中）等等都应详细解说。如这里一样，在一切处也是如此。从这里往后不再说这么多，只说差别的部分。
在这里也是，对于往昔已作（修习）的有福者，在未经人造的水中——或莲池、或水塘、或咸水、或海洋中生起相，如小西瓦长老一样。据说这位尊者为了舍离利养恭敬而住独处，在大渡口乘船去阎浮提（印度）时，在途中观看大海，生起了与之相似的遍相。
未作（修习）者应避免四种遍的过失，不取蓝、黄、红、白色中任何颜色的水，而是取未落到地上而在空中用干净布接取的水，或其他同样清净无浊的水，用它装满钵或水瓶而不溢出，放置在寺院边缘如前所说的遮蔽处，舒适安坐后不应观察颜色，不应作意相。使成为纯净的所依，以遍满的方式将心安置于假法上，在水、水液、液体、流质等水的名称中，以明显的名称修习"水、水"。
如是修习时，次第地如前所说生起二相。这里取相现为动摇的样子，如果是带有泡沫气泡的水，也会现为那样，遍的过失会显现。似相则现为不动，如悬挂在虚空中的宝石扇，如宝玉镜面一样。他在它现起的同时即得近行禅，如前所说也证得四分五分诸禅。水遍（完毕）。
火遍说

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.

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.

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.

Vāyokasiṇakathā

93. Vāyokasiṇaṃ 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.

Nīlakasiṇakathā



我来为您翻译这段巴利文：
92. 欲修习火遍者也应在火中取相。此中往昔已作（修习）的有福者，在未经人造中取相时，观看灯火、或灶火、或烤钵处、或林火、或任何火焰处而生起相，如质多笈多长老一样。据说这位尊者在听法日进入布萨堂时，只是观看灯火就生起了相。
其他人则应造作。这是造作的方法：将有油性的秋季木材劈开晒干，做成小段，去到适当的树下或凉亭，如烤钵那样堆积后点燃，在草席或皮革或布上开一个一掌四指大小的孔。将它放在前面，如前所说地坐下，不作意下面的草木或上面的烟尖，应在中间浓密火焰处取相，不应观察"是蓝"或"是黄"等颜色，不应作意热的特相。使成为纯净的所依，以遍满的方式将心安置于假法上，在火焰、黑道者、生主、食祭者等火的名称中，以明显的名称修习"火、火"。
如是修习时，次第地如前所说生起二相。此中取相现为火焰断断续续下落的样子。在未经人造中取相者则显现遍的过失，或现为火把、或炭块、或灰烬、或烟。似相则现为不动，如悬挂在虚空中的红毛毯片，如金扇，如金柱一样。他在它现起的同时即得近行禅，如前所说也

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 maṇitālavaṇṭasadisaṃ upaṭṭhāti. Sesaṃ vuttanayeneva veditabbanti. Nīlakasiṇaṃ.

Pītakasiṇakathā

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.

Lohitakasiṇakathā

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.

Odātakasiṇakathā

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 vuttappakārehi odātapupphehi vā odātavatthena vā dhātunā vā nīlakasiṇe vuttanayeneva kasiṇaṃ katvā ‘‘odātaṃ odāta’’nti manasikāro pavattetabbo. Sesaṃ tādisamevāti. Odātakasiṇaṃ.

Ālokakasiṇakathā



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94. 其次是蓝遍，取蓝遍相者在花、布或颜色物质中取蓝色的相，如此说。对于往昔已作（修习）的有福者，只要看见这样的花丛、或供养处的花铺、或蓝布蓝宝等任何一种就生起相。其他人则应取蓝莲花、山花等花，使花蕊和花茎不显现，以花瓣将筐子或盒子装满平满而布置。或以蓝布包裹成包而装满。或在其口缘如鼓面那样系紧。或以铜青、树叶青、眼药青等任何一种颜料，如地遍所说方式造作可携带的或在墙上的遍轮，以不同色来划界。然后如地遍所说方式转起"蓝、蓝"的作意。这里在取相中也显现遍的过失，花蕊花茎花瓣等现起。似相则离开遍轮而现为如悬挂在虚空中的宝石扇。其余如前所说应知。蓝遍（完毕）。
95. 在黄遍中也是此法。因为这样说："取黄遍相者在花、布或颜色物质中取黄色的相。"所以这里也是，对往昔已作（修习）的有福者，只要看见这样的花丛、花铺、黄布黄颜料等任何一种就生起相，如质多笈多长老一样。据说这位尊者在质多罗山见到以波吒花所作的座位供养时，一见即生起与座位等量的相。其他人则应以黄花等或黄布或颜料，如蓝遍所说方式造作遍处，转起"黄、黄"的作意。其余也相同。黄遍（完毕）。
96. 在红遍中也是此法。因为这样说："取红遍相者在花、布或颜色物质中取红色的相。"所以这里也是，对往昔已作（修习）的有福者，只要看见这样的朱槿等花丛、花铺、红布红宝红颜料等任何一种就生起相。其他人则应以胜利花、朱槿花、红考兰达花等花，或红布或颜料，如蓝遍所说方式造作遍处，转起"红、红"的作意。其余也相同。红遍（完毕）。
97. 在白遍中也因说："取白遍相者在花、布或颜色物质中取白色的相"。所以对往昔已作（修习）的有福者，只要看见这样的花丛、夏生素馨花等花铺、白莲红莲堆、白布白颜料等任何一种就生起相，在锡轮、银轮、月轮中也生起。其他人则应以所说种类的白花或白布或颜料，如蓝遍所说方式造作遍处，转起"白、白"的作意。其余也相同。白遍（完毕）。
光明遍说;

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.

Paricchinnākāsakasiṇakathā

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.

Iti kasiṇāni dasabalo,

Dasa yāni avoca sabbadhammadaso;

Rūpāvacaramhi catukkapañcakajjhānahetūni.

Evaṃ tāni ca tesañca,

Bhāvanānayamimaṃ viditvāna;

Tesveva ayaṃ bhiyyo,

Pakiṇṇakakathāpi viññeyyā.

Pakiṇṇakakathā



我来为您翻译这段巴利文：
98. 在光明遍中说："取光明遍相者在墙孔、椰子树孔或窗隙中取光明的相。"所以对往昔已作（修习）的有福者，当太阳光或月光从墙孔等任何一处射入，在墙上或地上形成圆相，或从密叶树枝间或密枝亭子间射出在地上形成圆相，只要看见就生起相。其他人也应修习那些所说种类的光明圆相为"光辉、光辉"或"光明、光明"。如果不能这样做，则应点燃灯在瓶中，盖住瓶口后在瓶上开孔，将瓶口对着墙。灯光从孔中射出在墙上形成圆相，应修习它为"光明、光明"。这比其他的持续时间长。这里取相如在墙上或地上生起的圆相一样。似相则如浓厚清净的光明团。其余也相同。光明遍（完毕）。
99. 在限定虚空遍中也说："取虚空遍相者在墙孔、椰子树孔或窗隙中取虚空的相。"所以对往昔已作（修习）的有福者，只要看见墙孔等任何一种就生起相。其他人则应在完全遮盖的亭子或皮革草席等任何一种上开一个一掌四指大小的孔，或修习那墙孔等种类的孔为"虚空、虚空"。这里取相与墙边等一起如同孔一样，即使扩大也不扩大。似相则现为虚空圆相，扩大时也能扩大。其余如地遍所说方式应知。限定虚空遍（完毕）。
十力者说这十种遍，
见一切法者所说；
是色界四分五分禅的因。
如是了知它们及
它们的修习方法后；
对于它们更应知
这些杂说。
杂说

100. Imesu hi pathavīkasiṇavasena ekopi hutvā bahudhā hotītiādibhāvo, ākāse vā udake vā pathaviṃ nimminitvā padasā gamanaṃ, ṭhānanisajjādikappanaṃ vā, parittaappamāṇanayena abhibhāyatanapaṭilābhoti evamādīni ijjhanti.

Āpokasiṇavasena pathaviyaṃ ummujjananimmujjanaṃ, udakavuṭṭhisamuppādanaṃ, nadīsamuddādinimmānaṃ, pathavīpabbatapāsādādīnaṃ kampananti evamādīni ijjhanti.

Tejokasiṇavasena dhūmāyanā, pajjalanā, aṅgāravuṭṭhisamuppādanaṃ, tejasā tejopariyādānaṃ, yadeva so icchati tassa ḍahanasamatthatā, dibbena cakkhunā rūpadassanatthāya ālokakaraṇaṃ, parinibbānasamaye tejodhātuyā sarīrajjhāpananti evamādīni ijjhanti.

Vāyokasiṇavasena vāyugatigamanaṃ, vātavuṭṭhisamuppādananti evamādīni ijjhanti.

Nīlakasiṇavasena nīlarūpanimmānaṃ, andhakārakaraṇaṃ, suvaṇṇadubbaṇṇanayena abhibhāyatanapaṭilābho, subhavimokkhādhigamoti evamādīni ijjhanti.

Pītakasiṇavasena pītakarūpanimmānaṃ, suvaṇṇanti adhimuccanā, vuttanayeneva abhibhāyatanapaṭilābho, subhavimokkhādhigamo cāti evamādīni ijjhanti.

Lohitakasiṇavasena lohitakarūpanimmānaṃ, vuttanayeneva abhibhāyatanapaṭilābho, subhavimokkhādhigamoti evamādīni ijjhanti.

Odātakasiṇavasena odātarūpanimmānaṃ, thinamiddhassa dūrabhāvakaraṇaṃ, andhakāravidhamanaṃ, dibbena cakkhunā rūpadassanatthāya ālokakaraṇanti evamādīni ijjhanti.

Ālokakasiṇavasena sappabhārūpanimmānaṃ, thinamiddhassa dūrabhāvakaraṇaṃ, andhakāravidhamanaṃ, dibbena cakkhunā rūpadassanatthaṃ ālokakaraṇanti evamādīni ijjhanti.

Ākāsakasiṇavasena paṭicchannānaṃ vivaṭakaraṇaṃ, antopathavīpabbatādīsupi ākāsaṃ nimminitvā iriyāpathakappanaṃ, tirokuḍḍādīsu asajjamānagamananti evamādīni ijjhanti.

Sabbāneva uddhaṃ adho tiriyaṃ advayaṃ appamāṇanti imaṃ pabhedaṃ labhanti. Vuttañhetaṃ ‘‘pathavīkasiṇameko sañjānāti. Uddhamadhotiriyaṃ advayamappamāṇa’’ntiādi.

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.



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100. 在这些（遍处）中，依地遍而成就一成多等，在空中或水上化作地而行走，或作站立坐等姿势，以有限无量的方式获得胜处等这些成就。
依水遍而成就在地中出没，降雨，化作河海等，震动地山楼阁等这些成就。
依火遍而成就冒烟，燃烧，降下炭雨，以火胜火，能随意焚烧所欲，为以天眼见色而作光明，在般涅槃时以火界焚烧身体等这些成就。
依风遍而成就如风而行，降起风雨等这些成就。
依蓝遍而成就化作蓝色物，造darkness，以金色丑色方式获得胜处，证得净解脱等这些成就。
依黄遍而成就化作黄色物，决意为金色，如前所说方式获得胜处，证得净解脱等这些成就。
依红遍而成就化作红色物，如前所说方式获得胜处，证得净解脱等这些成就。
依白遍而成就化作白色物，使昏沉睡眠远离，驱散黑暗，为以天眼见色而作光明等这些成就。
依光明遍而成就化作有光物，使昏沉睡眠远离，驱散黑暗，为以天眼见色而作光明等这些成就。
依虚空遍而成就使覆蔽的显露，在地山等内化作虚空而作诸威仪，穿过壁等无碍而行等这些成就。
一切遍都得到"上、下、横、不二、无量"这些差别。因为这样说："了知地遍一。上下横不二无量"等。
此中"上"是向上空，"下"是向下地，"横"是如田地般周围限定。有的只向上扩大遍，有的向下，有的向周围。或因种种原因如此扩展，如欲以天眼见色而（扩展）光明。故说"上下横"。"不二"是说一个不变成他物。如入水者四方都是水而无他物，同样地遍只是地遍，无与他遍混合。一切处都是此理。"无量"是说它遍满无限。以心遍满时即遍满一切，不取"这是它的开始，这是中间"的量度。

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 . Duppaññāti lokiyalokuttarasammādiṭṭhiyā virahitā. Abhabbāniyāmaṃ 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.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Samādhibhāvanādhikāre

Sesakasiṇaniddeso nāma

Pañcamo paricchedo.

6. Asubhakammaṭṭhānaniddeso

Uddhumātakādipadatthavaṇṇanā



我来为您翻译这段巴利文：
101. 如说那些具有业障、或具有烦恼障、或具有异熟障、无信、无欲、恶慧、不能入正性决定于善法的众生，他们即使一个遍处的修习也不成就。此中"具有业障"是具足无间业者。"具有烦恼障"是决定邪见者和两性人黄门。"具有异熟障"是无因二因结生者。"无信"是于佛等无信。"无欲"是于非对治道无欲。"恶慧"是无世间出世间正见。"不能入正性决定于善法"的意思是不能入于善法中称为决定称为正性的圣道。不仅在遍处，在其他业处中这些人中任一个的修习也不成就。因此即使已离异熟障的善男子，也应远远地避开业障和烦恼障，以听闻正法亲近善士等来增长信、欲、慧，应修习业处。
如是为善人欢喜而造的清净道论
在修定品中
其余遍释名为
第五品。
6.不净业处释
胀尸等语义解释;

102. Kasiṇānantaramuddiṭṭhesu 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.

Vinīlaṃ vuccati viparibhinnanīlavaṇṇaṃ, vinīlameva vinīlakaṃ. Paṭikkūlattā vā kucchitaṃ vinīlanti vinīlakaṃ. Maṃsussadaṭṭhānesu rattavaṇṇassa pubbasannicayaṭṭhānesu setavaṇṇassa yebhuyyena ca nīlavaṇṇassa nīlaṭṭhāne nīlasāṭakapārutasseva chavasarīrassetamadhivacanaṃ.

Paribhinnaṭṭhānesu vissandamānaṃ pubbaṃ vipubbaṃ, vipubbameva vipubbakaṃ. Paṭikkūlattā vā kucchitaṃ vipubbanti vipubbakaṃ. Tathārūpassa chavasarīrassetamadhivacanaṃ.

Vicchiddaṃ vuccati dvidhā chindanena apadhāritaṃ, vicchiddameva vicchiddakaṃ. Paṭikkūlattā vā kucchitaṃ vicchiddanti vicchiddakaṃ. Vemajjhe chinnassa chavasarīrassetamadhivacanaṃ.

Ito ca etto ca vividhākārena soṇasiṅgālādīhi khāditanti vikkhāyitaṃ, vikkhāyitameva vikkhāyitakaṃ. Paṭikkūlattā vā kucchitaṃ vikkhāyitanti vikkhāyitakaṃ. Tathārūpassa chavasarīrassetamadhivacanaṃ.

Vividhaṃ khittaṃ vikkhittaṃ, vikkhittameva vikkhittakaṃ. Paṭikkūlattā vā kucchitaṃ vikkhittanti vikkhittakaṃ. Aññena hatthaṃ aññena pādaṃ aññena sīsanti evaṃ tato tato khittassa chavasarīrassetamadhivacanaṃ.

Hatañca taṃ purimanayeneva vikkhittakañcāti hatavikkhittakaṃ. Kākapadākārena aṅgapaccaṅgesu satthena hanitvā vuttanayena vikkhittassa chavasarīrassetamadhivacanaṃ.

Lohitaṃ kirati vikkhipati ito cito ca paggharatīti lohitakaṃ. Paggharitalohitamakkhitassa chavasarīrassetamadhivacanaṃ.

Puḷavā vuccanti kimayo, puḷave kiratīti puḷavakaṃ. Kimiparipuṇṇassa chavasarīrassetamadhivacanaṃ.

Aṭṭhiyeva aṭṭhikaṃ. Paṭikkūlattā vā kucchitaṃ aṭṭhīti aṭṭhikaṃ. Aṭṭhisaṅkhalikāyapi ekaṭṭhikassapetamadhivacanaṃ. Imāni ca pana uddhumātakādīni nissāya uppannanimittānampi nimittesu paṭiladdhajjhānānampetāneva nāmāni.

Uddhumātakakammaṭṭhānaṃ

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.



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102. 在遍处之后所说的十种无识不净中：胀尸、青瘀尸、脓烂尸、断坏尸、食残尸、散乱尸、斩斫散乱尸、血染尸、虫聚尸、骸骨。其中"胀尸"因如皮袋被风吹胀，在命终后依次生起膨胀状态而胀，胀即是胀尸。或因厌恶而称可厌的胀为胀尸。这是那种死尸的同义语。
"青瘀"是指变坏的青色，青瘀即是青瘀尸。或因厌恶而称可厌的青瘀为青瘀尸。这是在肉多处呈红色、脓聚处呈白色、大部分呈青色，如披着青衣的死尸的同义语。
在破裂处流出的脓是脓烂，脓烂即是脓烂尸。或因厌恶而称可厌的脓烂为脓烂尸。这是那种死尸的同义语。
"断坏"是指被切成两段而确定，断坏即是断坏尸。或因厌恶而称可厌的断坏为断坏尸。这是中间被切断的死尸的同义语。
被狗狐等以种种方式从这里那里咬食为食残，食残即是食残尸。或因厌恶而称可厌的食残为食残尸。这是那种死尸的同义语。
种种散抛为散乱，散乱即是散乱尸。或因厌恶而称可厌的散乱为散乱尸。这是手在一处、脚在一处、头在一处，如此散抛各处的死尸的同义语。
被杀和如前方式散乱为斩斫散乱尸。这是以像乌脚形状在肢体各处被刀杀害后如所说方式散乱的死尸的同义语。
血散抛流向这里那里为血染尸。这是流血沾染的死尸的同义语。
虫是指蛆，散布虫为虫聚尸。这是虫子充满的死尸的同义语。
骨就是骸骨。或因厌恶而称可厌的骨为骸骨。这是骨锁或单骨的同义语。这些胀尸等，依它们而生起的相，及在诸相中所得的禅那也都用这些名称。
103. 此中欲于胀尸之身生起胀尸之相，修习称为胀尸的禅那的瑜伽行者，应如地遍中所说方式亲近所说类型的阿阇梨，领取业处。他在说示业处时，应说为取不净相而去的方法、周围相的观察、以十一种方式取相、观察来去之道等，直至安止方法为止的一切。他也应善加领取一切，到达如前所说的住处后，应寻求胀尸之相而住。

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.



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104. 如是住时，即使听到他们说"在某村门或林口或道路或山脚或树下或墓地有胀尸"，也不应像从非渡口跳入一样立即前往。为什么？因为这不净处可能有野兽占据，也可能有非人占据。在那里可能有生命危险。或者去的路可能经过村门或浴场或田角。在那里可能遇到异性相，或那尸体本身是异性。对男人来说女尸是异性，对女人来说男尸是异性，这刚死不久时还会显现为美，因此可能有梵行的危险。但如果思维"这对像我这样的人不算什么事"，作如是思维者应去。


105. Gacchantena 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 –

‘‘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 asammuṭṭhāya antogatehi indriyehi abahigatena mānasena gatāgatamaggaṃ paccavekkhamāno. So caṅkamantopi tabbhāgiyaññeva caṅkamaṃ adhiṭṭhāti. Nisīdantopi tabbhāgiyaññeva āsanaṃ paññapeti.

‘‘Samantā nimittupalakkhaṇā kimatthiyā kimānisaṃsāti? Samantā nimittupalakkhaṇā asammohatthā asammohānisaṃsā. Ekādasavidhena nimittaggāho kimatthiyo kimānisaṃsoti? Ekādasavidhena nimittaggāho upanibandhanattho upanibandhanānisaṃso. Gatāgatamaggapaccavekkhaṇā kimatthiyā kimānisaṃsāti? Gatāgatamaggapaccavekkhaṇā vīthisampaṭipādanatthā vīthisampaṭipādanānisaṃsā.

‘‘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.



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105. 去时应告诉僧团长老或其他著名比丘后再去。为什么？因为如果他在墓地被非人、狮子、虎等的色声等不可意所缘所压迫而四肢颤抖，或消化不良，或有其他病患。那时他(长老)会保护他在寺内的钵衣。或派遣年轻比丘或沙弥去照顾那比丘。而且墓地被认为是无虑之处，做过事和没做事的盗贼都聚集在那里。他们被人追赶时，会在比丘附近丢下物品逃跑。人们说"我们看见携赃的盗贼"而抓住比丘加以伤害。那时他(长老)会向那些人解释说"不要伤害他，他是告诉我为了这事而去的"，使他平安。这是告知而去的利益。因此应告诉如上所说的比丘，生起见不净相的意愿，如剎帝利喜悦地去受灌顶处，祭司喜悦地去祭祀堂，或贫人喜悦地去宝藏处一样，生起喜悦而依义注所说方法前往。因为这样说：
"取胀尸不净相时独自一人前往，念住不忘，诸根内摄，心不外驰，省察来去之道。在胀尸不净相所放置处，以石或蚁冢或树或灌木或藤作记号，作所缘。作记号作所缘后，以自性观察胀尸不净相：从颜色、相状、形状、方位、处所、界限、关节、孔隙、凹处、高处、周遍处。他善取那相，善住心，善确立。善取、善住心、善确立那相后，独自一人前往，念住不忘，诸根内摄，心不外驰，省察来去之道。他经行时也选择向那方向的经行处，坐时也设置向那方向的座位。"
"周遍观察记号有什么目的什么利益？周遍观察记号以不迷惑为目的，以不迷惑为利益。以十一种方式取相有什么目的什么利益？以十一种方式取相以系心为目的，以系心为利益。省察来去之道有什么目的什么利益？省察来去之道以成就道路为目的，以成就道路为利益。"
"他见到利益，作珍宝想，建立敬重，亲近爱乐，系心于那所缘:'以此行道必定能解脱老死'。他离诸欲等，成就初禅而住。他证得色界初禅、天住、和修所成的福业事。"

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.

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 , 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.

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.



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106. 因此为了摄心而去见尸林者，可敲钟集合僧众后去。但为业处而去时，应独自一人，不舍根本业处而作意它，手持杖或棍以驱除墓地的狗等危险，使念住不忘而成就善住，使意为第六的诸根成就内摄而心不外驰而去。
从寺院出发时即应注意"从某方向某门出去"。然后应确定所走的路："这路朝向东方或西北南方或四维"。"在这地方向左走，在这地方向右走，在这地方有石，在这地方有蚁冢，在这地方有树，在这地方有灌木，在这地方有藤"。如是确定行道而去相处。但不应逆风而行。逆风而行时，尸臭冲击鼻子会扰乱脑髓，或使呕吐，或生后悔："我来到这样的尸处"。因此应避开逆风，顺风而行。如果不能从顺风路走，因为中间有山或悬崖或石或篱笆或荆棘处或水或泥，应用衣角掩鼻而行。这是他的行道规则。
107. 如是到达后不应立即看不净相。应确定方向。因为站在某一方位时，所缘不能明显显现，心也不适业。因此应避开那里，站在所缘能明显显现、心适业的地方。应避开逆风顺风。站在逆风处被尸臭压迫时心散乱。站在顺风处如果那里有非人居住，他们会发怒作祸。因此应稍微避开不太顺风处而站。如是站立时也不应太远太近，不应在脚下或头上。站得太远时所缘不明显。太近时生起恐怖。站在脚下或头上时整个不净都不能显现。因此应在不太远不太近可以看见的舒适处、尸身中央位置而

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 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.

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.

Evaṃ sanimittaṃ sārammaṇañca katvā pana sabhāvabhāvato vavatthapetīti vuttattā yvāssa sabhāvabhāvo anaññasādhāraṇo attaniyo uddhumātakabhāvo, tena manasikātabbaṃ. Vaṇitaṃ uddhumātakanti evaṃ sabhāvena sarasena vavatthapetabbanti attho.



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108. 如是站立者应如所说"在那处以石或...或藤作记号"而观察周围诸相。这是观察的方法：如果在那相的周围视野内有石，应确定"这石是高或低、小或大、铜色或黑或白、长或圆"。然后应注意"在这处这石是这不净相，这不净相是这石"。如果有蚁冢，也应确定"高或低、小或大、铜色或黑或白、长或圆"。然后应注意"在这处这蚁冢是这不净相"。如果有树，也应确定"是菩提树或榕树或野苹果树或面包果树、高或低、小或大、铜色或黑或白"。然后应注意"在这处这树是这不净相"。如果有灌木，也应确定"是诃子或阿梨勒或夹竹桃或枯兰荼迦、高或低、小或大"。然后应注意"在这处这灌木是这不净相"。如果有藤，也应确定"是葫芦或冬瓜或山豆根或黑藤或臭藤"。然后应注意"在这处这藤是这不净相，这不净相是这藤"。
109. 所说的"作记号作所缘"，就包含在这里。因为一再地确定即是作记号。"这石是这不净相，这不净相是这石"，如是两两结合而确定即是作所缘。
如是作了记号和所缘后，因说"以自性确定"，应以他不共的自己的胀尸性来作意。意思是应以"胀的胀尸"如是以自性自相来确定。

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 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.

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.



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110. 如是确定后，应从颜色、相状、形状、方位、处所、界限六方面取相。如何？那瑜伽行者应确定此身是黑的或白的或昏暗肤色的颜色。从相状则不应确定是女相或男相，而应确定"这是处在初年或中年或后年的身体"。从形状则依胀尸的形状确定"这是头形、这是颈形、这是手形、这是腹形、这是脐形、这是腰形、这是大腿形、这是小腿形、这是足形"。从方位则应确定此身有两方:脐下为下方，上为上方。或者应确定"我站在这方向，不净相在这方向"。从处所则应确定"手在这处，足在这处，头在这处，中身在这处"。或者应确定"我站在这处，不净相在这处"。从界限则应确定"此身下以足底，上以发顶，横以皮肤为界限，在界限处只是装满三十二种不净物"。或者应确定"这是手的界限，这是足的界限，这是头的界限，这是中身的界限"。或者应限定"这胀尸占据这么多空间，是这样的"。对男人来说女身不适合，对女人来说男身不适合。在异性身上所缘不现起，只成为散乱的因。如中部义注中说："即使是死去的女人也能控制男人的心。"因此应只在同性身上如是六方面取相。
111. 但如果是在前佛处修习过业处、持头陀行、已锤炼大种、已把握诸行、已确定名色、已除去有情想、已作沙门法、已熏习、已修习、具有种子、慧最上、烦恼少的善男子，对他来说在所看之处即现起似相。如果不如是现起，则如是六方面取相时现起。如果对某人这样也不现起，他应再从关节、孔隙、凹处、高处、周遍五方面取相。

112. Tattha sandhitoti asītisatasandhito. Uddhumātake pana kathaṃ asītisatasandhayo vavatthapessati. Tasmānena tayo dakkhiṇahatthasandhī, tayo vāmahatthasandhī, tayo dakkhiṇapādasandhī, tayo vāmapādasandhī , 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.



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112. 此中"从关节"是从一百八十个关节。但如何在胀尸上确定一百八十个关节呢？因此他应从十四大关节确定："三个右手关节、三个左手关节、三个右足关节、三个左足关节、一个颈关节、一个腰关节"，如是从关节确定。"从孔隙"即应从手之间、足之间、腹之间、耳之间等孔隙确定。也应确定眼睛是闭着还是睁着，嘴是闭着还是开着。"从凹处"即应确定身体凹陷处如眼窝或口腔内或颈窝。或者应确定"我站在低处，身体在高处"。"从高处"即应确定身体凸起处如膝盖或胸部或额头。或者应确定"我站在高处，身体在低处"。"从周遍"即应从周遍确定全身。在全身运转智慧，在显现明显之处，应安置心于"胀尸胀尸"。如果这样也不现起，腹部末端特别胀起，应在那里安置心于"胀尸胀尸"。

113. Idāni ‘‘so taṃ nimittaṃ suggahitaṃ karotī’’tiādīsu ayaṃ vinicchayakathā –

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.

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 indriyehi abahigatena mānasena attano senāsanameva gantabbaṃ.

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.



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113. 现在对"他善取那相"等的解释如下：
那瑜伽行者应在那身体上如所说取相方式善取相。使念善住而作意。如是反复做时应善住心和确立。应在离身体不太远不太近处站或坐，睁眼看而取相。"胀尸厌恶、胀尸厌恶"如是百次千次睁眼看，闭眼作意。如是反复做时取相善取。何时为善取？当睁眼看时和闭眼作意时同样地现起时，即名善取。
他如是善取、善住心、善确立那相后，如果不能在那里达到修习的完成，则应如来时所说方法那样独自一人，作意那业处，使念善住，诸根内摄，心不外驰，回到自己的住处。
从墓地出来时即应确定来路："我从这路出来，这路朝向东方或西北南方或四维。在这地方向左走，在这地方向右走，在这地方有石，在这地方有蚁冢，在这地方有树，在这地方有灌木，在这地方有藤"。如是确定来路后回来，经行时也应选择朝向那方向的经行处，意思是应在朝向不净相方向的地方经行。坐时也应设置朝向那方向的座位。但如果在那方向有洼地或悬崖或树或篱笆或泥浆，不能在朝那方向的地方经行，因为无处也不能设座位。即使不看那方向也应在适当处经行和坐。但心应朝向那方向。

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 te ajja upaṭṭhitaṃ, mā bhāyi bhikkhū’’ti tāsaṃ vinodetvā hāsaṃ uppādetvā tasmiṃ nimitte cittaṃ sañcarāpetabbaṃ. Evaṃ visesamadhigacchati. Idametaṃ sandhāya vuttaṃ ‘‘samantā nimittupalakkhaṇā asammohatthā’’ti.

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.



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114. 现在对"周遍观察记号有什么目的"等问题的"以不迷惑为目的"等回答的意思是：如果有人在非时去胀尸相处，做了周遍记号观察，为取相而睁眼看时，那死尸好像站起来、好像压过来、好像追随着而现起。他见到那可怕的恐怖所缘，心散乱如发狂，达到恐惧、战栗、毛骨悚然。在经中分别的三十八种所缘中，没有其他如此可怕的所缘。在这业处中会有从禅那退失。为什么？因为业处极其可怕。因此那瑜伽行者应镇定下来，使念善住，死尸是不会站起来追随的。因为如果"站在它旁边的石或藤会来，尸体也会来。但如那石或藤不来，尸体也不来。这是你的现起状态是想生想起，业处今天现起了，比丘不要怕"，如是除去恐惧，生起喜悦，应使心在那相中运转。如是获得殊胜。这就是所说"周遍观察记号以不迷惑为目的"的意思。
以十一种方式圆满取相而系缚业处。因为他睁眼看的缘故生起取相。在那里运转意生起似相。在那里运转意达到安止。住于安止增长观而证阿罗汉果。因此说"以十一种方式取相以系缚为目的"。

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 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.



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115. "返回路径的省察是为了成就道路"中，所说的去路和来路的省察，是为了成就业处道路的意思。因为如果这比丘取了业处回来时，在路上有人问"尊者，今天是几号？"或问问题，或作问候，不应以"我是修业处者"为由保持沉默而走。应告知日期，应回答问题。如果不知道，应说"不知道"。应作如法问候。他这样做时，所取的新相会消失。即使相消失了，被问日期也应该说。不知道问题的应说"不知道"。知道的可以说一部分，也应作问候。见到客僧时也必须作客僧问候。其余塔院职责、菩提树院职责、布萨堂职责、食堂职责、浴室职责、亲教师和戒师职责、客僧和出发者职责等一切犍度职责都必须履行。他履行这些时那新相会消失，想要再去取相时，因为有非人或野兽占据，也不能去墓地，或相消失。因为胀尸只能维持一两天就会变成青瘀等。在一切业处中没有比这更难得的业处。因此相这样消失时，那比丘应在夜住处或日住处坐下："我从寺院的这门出去，朝向某方向走路，在某处向左转，在某处向右转。在那处有石，在那处有蚁冢、树、灌木、藤之一。我从那路去，在某处见到不净。在那里朝向某方向站立，如是如是观察周围记号，如是取不净相，从某方向出墓地，经过如是路，做这做那回来坐在这里。"如是直到结跏趺坐处都应省察返回路径。他如是省察时，那相明显，如摆在面前般现起。业处以前相同方式进入道路。因此说"返回路径的省察是为了成就道路"。

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.

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.

117. Tassevaṃ karoto paṭibhāganimittaṃ uppajjati. Tatridaṃ nimittadvayassa nānākaraṇaṃ, uggahanimittaṃ virūpaṃ bībhacchaṃ bheravadassanaṃ hutvā upaṭṭhāti . 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.

Vinīlakādikammaṭṭhānāni



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116. 现在"见到功德、作珍宝想、建立尊敬、生爱乐而系缚心于那所缘"中，应在胀尸不净中运转意，生起禅那，以禅那为基础增长观，"以这行道我必定解脱老死"，如是应成为见到功德者。
如贫穷人得到贵重的宝珠，"我获得了难得之物"，对它作珍宝想，生起尊敬，以广大的爱护它，如是"我贫穷者得到这难得的业处，如同贵重宝珠。因为修四界业处者把握自己的四大种，修入出息业处者把握自己的鼻息，修遍业处者做遍相随意修习，如是其他业处容易得。但这只能维持一两天，之后就变成青瘀等，没有比这更难得的"，如是对它作珍宝想，建立尊敬，生爱乐而应护持那相。在夜住处和日住处"胀尸不净、胀尸不净"，如是应再再系缚心于彼处。应再再作意那相，思惟，使之为寻所击、为思所击。
117. 他如是做时生起似相。此中这两种相的差别是：取相现起为丑恶可厌可怖的样子。但似相则如饱食后躺卧的粗大四肢的人。他得到似相的同时，因不作意外在诸欲而以镇伏断除欲贪。如以断除贪爱而断除血一样，瞋恚也因此断除。如是以精进断除昏沉睡眠，以从事无追悔寂静法断除掉举恶作，因亲证殊胜而断除对说法师、对实践、对修行成果的疑惑，如是断除五盖。在那相中以心安置为相的寻，完成随顺相的作用的伺，因获得殊胜而生起喜，因喜意而生起轻安，以此为缘的乐，因乐而生起心定，以乐为缘的一境性，如是禅支显现。如是他的初禅影像即上分禅也在那刹那生起。从此直到初禅的安止和自在，一切都应如地遍所说的方法了知。
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.

Ayaṃ pana viseso – vinīlake ‘‘vinīlakapaṭikkūlaṃ vinīlakapaṭikkūla’’nti manasikāro pavattetabbo. Uggahanimittañcettha kabarakabaravaṇṇaṃ hutvā upaṭṭhāti. Paṭibhāganimittaṃ pana ussadavasena upaṭṭhāti.

Vipubbake ‘‘vipubbakapaṭikkūlaṃ vipubbakapaṭikkūla’’nti manasikāro pavattetabbo. Uggahanimittaṃ panettha paggharantamiva upaṭṭhāti. Paṭibhāganimittaṃ niccalaṃ sannisinnaṃ hutvā upaṭṭhāti.

Vicchiddakaṃ yuddhamaṇḍale vā corāṭaviyaṃ vā susāne vā yattha rājāno 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.

Vikkhāyitake vikkhāyitakapaṭikkūlaṃ vikkhāyitakapaṭikkūlanti manasikāro pavattetabbo. Uggahanimittaṃ panettha tahiṃ tahiṃ khāyitasadisameva upaṭṭhāti. Paṭibhāganimittaṃ paripuṇṇaṃva hutvā upaṭṭhāti.

Vikkhittakampi vicchiddake vuttanayeneva aṅgulaṅgulantaraṃ kāretvā vā katvā vā ‘‘vikkhittakapaṭikkūlaṃ vikkhittakapaṭikkūla’’nti manasikāro pavattetabbo. Ettha uggahanimittaṃ pākaṭantaraṃ hutvā upaṭṭhāti. Paṭibhāganimittaṃ pana paripuṇṇaṃva hutvā upaṭṭhāti.

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.

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.


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118. 在此之后的青瘀等中，凡是以"取胀尸不净相独自一人去，念已确立"等方式开始所说的特相，一切都应以"取青瘀不净相，取脓烂不净相"等方式，在各自处仅改变"胀尸"一词，如所说方法了知其解释意趣。
这是差别：在青瘀中应转起"青瘀厌恶、青瘀厌恶"的作意。这里取相现起为杂色。但似相则依突出处现起。
在脓烂中应转起"脓烂厌恶、脓烂厌恶"的作意。这里取相现起如流出状。似相则现起为静止安定。
斩斫相在战场上或盗贼森林或墓地中国王处斩盗贼处可得。或在林中被狮虎咬断人的地方可得。因此去到这样的地方，如果虽散落在不同方向但以一作意现起，这就好。如果不现起，不应自己用手触摸。触摸者会生起亲昵。因此应令园丁或沙弥或其他什么人集中一处。得不到时应用手杖或棍棒隔一指宽靠近。如是靠近后应转起"斩斫厌恶、斩斫厌恶"的作意。这里取相现起如中间有孔。但似相则现起为圆满。
在食残中应转起"食残厌恶、食残厌恶"的作意。这里取相现起如这里那里被吃掉的样子。但似相则现起为圆满。
散乱相也如斩斫相所说方法令作或自作各肢节间隔一指宽，应转起"散乱厌恶、散乱厌恶"的作意。这里取相现起为明显的间隔。但似相则现起为圆满。
杀戮散乱相也在如斩斫相所说的处所可得。因此去到那里，如所说方法令作或自作各肢节间隔一指宽，应转起"杀戮散乱厌恶、杀戮散乱厌恶"的作意。这里取相现起如可见的伤口。似相则现起为圆满。
血涂相在战场等处受伤者的手足等被斩断时，或破裂的疮疖等口处流出时可得。因此见到它时应转起"血涂厌恶、血涂厌恶"的作意。这里取相现起如被风吹动的红旗晃动的样子。但似相则现起为安定。


Puḷavakaṃ dvīhatīhaccayena kuṇapassa navahi vaṇamukhehi kimirāsipaggharaṇakāle hoti. Apica taṃ soṇasiṅgālamanussagomahiṃsahatthiassaajagarādīnaṃ sarīrappamāṇameva hutvā sālibhattarāsi viya tiṭṭhati . 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.

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.

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.



我来为您翻译这段巴利文：
虫相是在尸体两三天后从九个伤口处流出虫群时可得。而且它如同狗、豺、人、牛、水牛、象、马、蟒蛇等的身体大小，如同一堆熟米那样存在。在它们任何处都应转起"虫厌恶、虫厌恶"的作意。因为小团食长老在黑长池中象尸上现起相。这里取相现起如动摇状。似相则现起如熟米堆安定。
骨相如"譬如见到弃尸于墓地，骨链有肉有血为筋所系"等方式说种种相。在那里它被丢弃处，如前方法去到那里，以周围石等作为记号和所缘，以自性观察"这是骨"，应从颜色等十一种行相取相。
119. 但它从颜色看为白时不现起，会与白遍混淆。因此应以厌恶方式看"骨"。相貌在这里是手等的名称。因此应从手、足、头、胸、臂、腰、大腿、小腿确定相貌。从长、短、圆、方形、小、大确定形状。方位和处所如前所说。从各骨的边际确定界限，凡是这里明显现起的，取它应达到安止。从各骨的凹处高处确定凹处和高处。从处所也应确定"我站在低处，骨在高处；我在高处，骨在低处"。从两骨相接处确定关节。从骨的间隙确定孔隙。在一切处运转智，确定"在这处是这骨"。如是相也不现起时，应使心安住于额骨。

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 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.

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.

Apica mahātissattherassa dantaṭṭhikamattāvalokanena sakalitthisarīrassa aṭṭhisaṅghātabhāvena upaṭṭhānādīni cettha nidassanānīti.

Iti asubhāni subhaguṇo, dasasatalocanena thutakitti;

Yāni avoca dasabalo, ekekajjhānahetunīti.

Evaṃ tāni ca tesañca, bhāvanānayamimaṃ viditvāna;

Tesveva ayaṃ bhiyyo, pakiṇṇakakathāpi viññeyyā.

Pakiṇṇakakathā



我来为您翻译这段巴利文：
120. 如此处，如是这十一种取相也应在此前的虫相等中观察适合的方式。这业处在整个骨链或一根骨头上都能成就。因此在它们任何处以十一种方式取相后，应转起"骨厌恶、骨厌恶"的作意。这里说取相和似相是相同的，这在一根骨头上适合。但在骨链中取相现起有间隙。似相则适合为圆满。即使在一根骨头上，取相应该是可厌可怖的。似相则生起喜悦，因为能带来近行定。
在这里，注释书所说是给予入门而说的。因此在那里说："在四梵住和十不净中没有似相。因为在梵住中边界的超越就是相。在十不净中，不作分别而见到厌恶性时就名为相"。但紧接着又说："这里有两种相：取相和似相。取相现起为丑陋可厌可怖"等。因此我们经过思考所说的，这在此处是适合的。
而且大帝须长老仅观察牙骨，整个女身现起为骨聚等是这里的例证。
如是十种不净具美德，
百眼者赞扬其美名；
十力者说此诸不净，
各各为生一禅因。
如是了知彼等诸相，
及此修习之方法；
于彼等更应当了知，
此等杂说之内容。
杂说;

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.

Visesato 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.

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.

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.



我来为您翻译这段巴利文：
121. 在这些中任何获得禅那者，因很好地镇伏贪欲而如离贪者一样无贪求行为。虽然如此，这所说的不净差别，应知是依身体自性达到和依贪行差别而有。因为尸体达到厌恶性时，或达到胀尸自性，或达到青瘀等其他自性。如是能够获得什么样的，就在那样的中以"胀尸厌恶、青瘀厌恶"等方式应取相，应知如是依身体自性达到而说十种不净差别。
特别是这里胀尸因显示身体形状坏灭而适合于形状贪者。青瘀因显示皮肤颜色坏灭而适合于身体颜色贪者。脓烂因显示身体伤口相关的恶臭性而适合于以花香等引起的身体香贪者。斩斫因显示内部空虚性而适合于身体坚实贪者。食残因显示肉积圆满的毁坏而适合于胸等身体部位肉积贪者。散乱因显示肢体散乱而适合于肢体姿态贪者。杀戮散乱因显示身体聚合破坏变异而适合于身体聚合圆满贪者。血涂因显示涂血厌恶性而适合于装饰产生的庄严贪者。虫相因显示身体为众多虫群共有而适合于身体我执贪者。骨相因显示身体骨的厌恶性而适合于牙齿圆满贪者。应知如是依贪行差别也说十种不净差别。
因为在这十种不净中，如在未安定水的急流河中，船只依靠桨力而住，没有桨不能使住，如是因所缘软弱，心依靠寻力而一境住，没有寻不能使住，所以这里只有初禅，没有第二禅等。
在这厌恶所缘中，以"以这行道我必定解脱老死"如是见到功德，以及因断除烦恼热恼而生起喜悦，如见到功德的扫花人在粪堆中，如重病苦的病人在呕吐泻下时。

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 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 –

Yathāpi pupphitaṃ disvā, siṅgālo kiṃsukaṃ vane;

Maṃsarukkho mayā laddho, iti gantvāna vegasā.

Patitaṃ patitaṃ pupphaṃ, ḍaṃsitvā atilolupo;

Nayidaṃ maṃsaṃ aduṃ maṃsaṃ, yaṃ rukkhasminti gaṇhati.

Koṭṭhāsaṃ patitaṃyeva, asubhanti tathā budho;

Aggahetvāna gaṇheyya, sarīraṭṭhampi naṃ tathā.

Imañhi subhato kāyaṃ, gahetvā tattha mucchitā;

Bālā karontā pāpāni, dukkhā na parimuccare.

Tasmā passeyya medhāvī, jīvato vā matassa vā;

Sabhāvaṃ pūtikāyassa, subhabhāvena vajjitaṃ.

Vuttañhetaṃ –

Duggandho asuci kāyo, kuṇapo ukkarūpamo;

Nindito cakkhubhūtehi, kāyo bālābhinandito.


我来为您翻译这段巴利文：
122. 这十种不净从特相来说只是一种。因为这十种的特相就是不净、恶臭、可厌、可恶性。这以此特相不仅在死尸中，也如见到牙骨的塔山住者大帝须长老，如看见骑象的国王的护僧沙弥那样，在活着的身体中也现起。因为如死尸，活着的身体也是不净。但这里不净特相因被外来的装饰遮蔽而不显现。本来这身体是三百多骨的堆积，一百八十关节相连，九百筋所系，九百肉块所涂，包裹以湿皮，覆盖以表皮，到处都是孔洞，如油脂的罐子常常流溢渗漏，为虫群所栖息，是疾病的处所，苦法的基地，如破裂的旧疮从九个创口常常流出。
从两眼流出眼垢，从耳孔流出耳垢，从鼻孔流出鼻涕，从口中流出食物、胆汁、痰、血，从下门流出大小便，从九万九千毛孔流出不净的汗液。青蝇等围绕着。如果不以牙刷、漱口、涂头、沐浴、穿衣、覆盖等打理，保持本来粗乱散发的头发在村落间游行，国王或扫花人、旃陀罗等任何人都因身体厌恶性而无差别，如是在国王或旃陀罗的身体中没有不净、恶臭、可厌、可恶性的差别。但在这里以牙刷、漱口等清除牙垢等，以各种布料遮盖羞处，以各种颜色的香涂料涂抹，以花饰等装饰，使成为"我、我的"可执取的相。然后因为被这外来的装饰遮蔽，人们不知它真实本质的不净特相，男人对女人，女人对男人生起爱乐。但从究竟来说，这里没有丝毫值得贪爱的地方。因为毛发、指甲、牙齿、唾液、鼻涕、大小便等任何一部分从身体掉落外面，人们不想用手触摸，厌恶、羞耻、嫌恶。这里任何剩余的，虽然如此厌恶，被无明黑暗包裹、被自爱贪欲染著的人们，执取为"可爱、可意、常、乐、我"。他们如此执取，如同见到森林中木棉树，当树上花未落时，像饥饿的老豺狗认为"这是肉块"。因此：
如豺狼见于林中，
开花木棉以为肉；
即速奔往贪心切，
咬掉一朵又一朵。
此非肉那非肉啊，
树上之物执为肉。
已落部分智者知，
为不净亦如身存。
愚人执此身为净，
迷恋其中造诸恶；
不能解脱诸苦厄，
故应智者详观察。
无论活着或死去，
此腐身体真实性，
远离净相应了知。
如是说：
"身体不净且臭秽，
如同粪坑可厌弃；
为诸慧眼所呵责，
唯为愚者所欢喜。"


Allacammapaṭicchanno, navadvāro mahāvaṇo;

Samantato paggharati, asuci pūtigandhiyo.

Sace imassa kāyassa, anto bāhirako siyā;

Daṇḍaṃ nūna gahetvāna, kāke soṇe nivārayeti.

Tasmā dabbajātikena bhikkhunā jīvamānasarīraṃ vā hotu

Matasarīraṃ vā yattha yattha asubhākāro paññāyati, tattha tattheva nimittaṃ gahetvā kammaṭṭhānaṃ appanaṃ pāpetabbanti.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Samādhibhāvanādhikāre

Asubhakammaṭṭhānaniddeso nāma

Chaṭṭho paricchedo.

7. Chaanussatiniddeso

1. Buddhānussatikathā

123. Asubhānantaraṃ 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.

124. Iti imāsu dasasu anussatīsu buddhānussatiṃ tāva bhāvetukāmena aveccappasādasamannāgatena yoginā patirūpasenāsane rahogatena paṭisallīnena ‘‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’’ti (a. ni. 6.10) evaṃ buddhassa bhagavato guṇā anussaritabbā.

Tatrāyaṃ anussaraṇanayo – so bhagavā itipi arahaṃ, itipi sammāsambuddho…pe… itipi bhagavāti anussarati. Iminā ca iminā ca kāraṇenāti vuttaṃ hoti.

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.

So tato ārakā nāma, yassa yenāsamaṅgitā;

Asamaṅgī ca dosehi, nātho tenārahaṃ matoti.

126. Te cānena kilesārayo maggena hatāti arīnaṃ hatattāpi arahaṃ.

Yasmā rāgādisaṅkhātā, sabbepi arayo hatā;

Paññāsatthena nāthena, tasmāpi arahaṃ matoti.



我来为您翻译这段巴利文：
"湿皮所覆盖，
九门大疮口；
四处常流溢，
不净且臭秽。
若此身体内，
能转为体外；
定须手持杖，
驱赶乌与犬。"
因此具慧比丘，无论是活着的身体还是死尸，在任何显现不净相的地方，都应在那里取相，使业处达到安止。
为善人欢喜而造的清净道论
修定品中
不净业处释
第六品
七、六随念释
佛随念说
123. 在不净之后所说的十种随念中，因为再再生起故为念，即是随念，或因在应转起处转起故适合于信出家的善男子故为念，即是随念。缘佛生起的随念是佛随念，这是缘佛功德的念的同义语。缘法生起的随念是法随念，这是缘善说等法功德的念的同义语。缘僧生起的随念是僧随念，这是缘善行道等僧功德的念的同义语。缘戒生起的随念是戒随念，这是缘无破等戒功德的念的同义语。缘舍生起的随念是舍随念，这是缘已舍等舍功德的念的同义语。缘天生起的随念是天随念，这是以天为证，缘自己的信等功德的念的同义语。缘死生起的随念是死随念，这是缘命根断绝的念的同义语。行于发等差别的色身，或行于身，故为身行，身行与念即身行念，应说为身行念而不作短音说为身行念，这是缘发等身分相的念的同义语。缘入出息生起的念是入出息念，这是缘入息出息相的念的同义语。缘寂止生起的随念是寂止随念，这是缘一切苦寂止的念的同义语。
124. 如是在这十种随念中，首先欲修佛随念的、具有不动信的瑜伽者，在适当的住处独处静坐，应随念世尊的功德："世尊是阿罗汉、正等觉者、明行足、善逝、世间解、无上士调御丈夫、天人师、佛、世尊"。
这里是随念的方法：他随念"世尊是阿罗汉，是正等觉者......是世尊"。即是说以这个和这个原因。
125. 其中，他因这些原因随念"世尊是阿罗汉"：因远离、因杀敌、因应受资具等、因无秘密作恶。因为他以道断除了一切烦恼及习气，远离一切烦恼，住于极远极远处，故因远离为阿罗汉。
"以不相应故，称彼为远离；
不与过失俱，故导师阿罗汉。"
126. 他以道杀了那些烦恼敌，故因杀敌也是阿罗汉。
"因为杀一切，名为贪等敌；
以慧剑导师，故称为阿罗汉。"

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.



我来为您翻译这段巴利文：
127. 这无明、有、爱为毂，功德等行为辐，老死为轮圈，以漏集为轴贯穿，配置于三有之车，从无始以来转起的轮回之轮，他以精进为足，站立于戒地上，以信为手，执取能尽业的智慧斧，在菩提座上斩断一切辐，故因斩断辐也是阿罗汉。


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 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.

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.

Aparo saggasampattiṃ anubhavissāmīti tatheva sucaritaṃ carati, sucaritapāripūriyā sagge upapajjati. Tatthassa upapattihetubhūtaṃ kammaṃ kammabhavoti so eva nayo.

Aparo pana brahmalokasampattiṃ anubhavissāmīti kāmupādānapaccayāeva mettaṃ bhāveti, karuṇaṃ, muditaṃ, upekkhaṃ bhāveti, bhāvanāpāripūriyā brahmaloke nibbattati. Tatthassa nibbattihetubhūtaṃ kammaṃ kammabhavoti so eva nayo.

Aparo 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.

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.


我来为您翻译这段巴利文：
128. 或者说轮回之轮是指无始轮回。其中无明为毂，因为是根本。老死为轮圈，因为是终点。其余十法为辐，因为以无明为根本以老死为边际。其中对苦等的无知是无明。欲有中的无明是欲有中诸行的缘，色有中的无明是色有中诸行的缘，无色有中的无明是无色有中诸行的缘。欲有中的诸行是欲有中结生识的缘，其他诸有也是如此。欲有中的结生识是欲有中名色的缘，色有中也是如此。无色有中只是名的缘。欲有中的名色是欲有中六处的缘，色有中的名色是色有中三处的缘，无色有中的名是无色有中一处的缘。欲有中的六处是欲有中六种触的缘，色有中的三处是色有中三触的缘，无色有中的一处是无色有中一触的缘。欲有中的六触是欲有中六受的缘，色有中的三触是其中三受的缘，无色有中的一触是其中一受的缘。欲有中的六受是欲有中六爱身的缘，色有中的三受是其中三爱的缘，无色有中的一受是无色有中一爱身的缘。在各处，各种爱是各种取的缘，取等是有等的缘。
如何？这里某人想"我将享受欲乐"而以取为缘，以身行恶行，以语行恶行，以意行恶行，因恶行圆满而生于恶趣。在那里他的业成为生起之因是业有，业所生的诸蕴是生有，诸蕴的生起是生，成熟是老，破坏是死。
另一人想"我将享受天界幸福"而如是行善行，因善行圆满而生于天界。在那里他的业成为生起之因是业有，如是同理。
另一人想"我将享受梵界幸福"而以欲取为缘修习慈，悲，喜，舍，因修习圆满而生于梵界。在那里他的生起之因的业是业有，如是同理。
另一人想"我将享受无色界幸福"而如是修习空无边处等定，因修习圆满而生于各处。在那里他的生起之因的业是业有，业所生的诸蕴是生有，诸蕴的生起是生，成熟是老，破坏是死。其他以取为根本的配合也是如此。
如是这无明是因，诸行是因生，这两者是因生，于缘的把握中的慧是法住智。过去世也是，未来世也是，无明是因，诸行是因生，这两者是因生，于缘的把握中的慧是法住智，应以这方法详说一切句。


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.

Arā saṃsāracakkassa, hatā ñāṇāsinā yato;

Lokanāthena tenesa, arahanti pavuccati.

129. Aggadakkhiṇeyyattā 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.

Pūjāvisesaṃ saha paccayehi,

Yasmā ayaṃ arahati lokanātho;

Atthānurūpaṃ arahanti loke,

Tasmā jino arahati nāmametaṃ.

130. Yathā ca loke yekeci paṇḍitamānino bālā asilokabhayena raho pāpaṃ karonti, evamesa na kadāci karotīti pāpakaraṇe rahābhāvatopi arahaṃ.

Yasmā natthi raho nāma, pāpakammesu tādino;

Rahābhāvena tenesa, arahaṃ iti vissuto.

Evaṃ sabbathāpi –

Ārakattā hatattā ca, kilesārīna so muni;

Hatasaṃsāracakkāro, paccayādīna cāraho;

Na raho karoti pāpāni, arahaṃ tena vuccatīti.

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 –

Abhiññeyyaṃ abhiññātaṃ, bhāvetabbañca bhāvitaṃ;

Pahātabbaṃ pahīnaṃ me, tasmā buddhosmi brāhmaṇāti. (ma. ni. 2.399; su. ni. 563);



我来为您翻译这段巴利文：
其中无明和行是一组，识、名色、六处、触、受是一组，爱、取、有是一组，生、老死是一组。这里前一组是过去世，中间两组是现在世，生老死是未来世。这里以无明和行的摄取也包含了爱、取、有的摄取，如是这五法是过去的业轮，识等五法是现在的果报轮，以爱、取、有的摄取也包含了无明和行的摄取，如是这五法是现在的业轮，以生老死来表示识等，如是这五法是未来的果报轮。它们从行相来说有二十种。这里行与识之间有一个连结，受与爱之间有一个连结，有与生之间有一个连结，如是世尊完全了知、见到、知晓、通达这四组、三世、二十行相、三连结的缘起。以了知义为智，以遍知义为慧，所以说于缘的把握中的慧是法住智。世尊以此法住智如实了知那些法后，对它们生厌、离欲、解脱，斩断、破坏、粉碎了所说的这轮回之轮的辐。如是因斩断辐故也是阿罗汉。
"因为以智剑，斩断轮回辐；
故此世间导，称为阿罗汉。"
129. 因为是最上应供者，故应受衣等资具和特别供养。因此当如来出现时，任何大力的天人都不在其他处作供养。如此，大梵天以须弥山高的宝鬘供养如来。其他天人和人类如频毗娑罗王、憍萨罗王等也随力供养。即使世尊入灭后，阿育大王也花费九十六俱胝财富，在整个阎浮提（印度）建立八万四千寺院。更何况其他特别供养？故因应受资具等也是阿罗汉。
"因为此世间导师，
应受特供及资具；
随义于世称阿罗，
故胜者应此名号。"
130. 如世间任何自认为智者的愚人因怕恶名而私下作恶，他从不如此作，故因无私下作恶也是阿罗汉。
"因为如此者，作恶无私处；
故由无私义，称为阿罗汉。"
如是从一切方面：
"因远离故及，杀烦恼敌故，
斩轮回辐故，应资具等故，
不私下作恶，故称阿罗汉。"
131. 因为正自遍觉一切法，故是正等觉者。因为他正自遍觉一切法，应证知的法以应证知而觉，应遍知的法以应遍知而觉，应断的法以应断而觉，应作证的法以应作证而觉，应修的法以应修而觉。因此他说：
"应证知已证知，应修习已修习，
应断除已断除，故我为佛陀，婆罗门。";

132. Apica 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.

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.

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.

Tattha 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.



我来为您翻译这段巴利文：
132. 又眼是苦谛，其根本因缘性生起的前爱是集谛，两者的不转起是灭谛，灭的了知之道是道谛，如是以每一句的举出而正自遍觉一切法，耳、鼻、舌、身、意也是这个方法。以这个方法，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，十随念，以胀想等十想，发等三十二身分，十二处，十八界，欲有等九有，初等四禅，慈修等四无量，四无色定，逆观从老死等，顺观从无明等缘起支也应配合。
这里是一句的配合：老死是苦谛，生是集谛，两者的出离是灭谛，灭的了知之道是道谛，如是以每一句的举出而正自遍觉、随觉、现觉一切法。所以说："因为正自遍觉一切法，故是正等觉者。"
133. 因完备明和行故为明行足。其中明是三明或八明。三明应知如《怖畏经》中所说的方法，八明如《闲波迦经》。因为在那里包含观智和意所成神通及六神通说为八明。行是戒律仪，守护诸根门，食知量，警寤修习，七善法，四色界禅，应知这十五法。因为这十五法是圣弟子以此行走、前进到不死方向，所以说为行。如说："大名，这里圣弟子持戒"，一切应知如《中分五十》中说的方法。世尊具足这些明和这行。所以说明行足。
其中明具足圆满世尊的一切知性。行具足大悲性。他以一切知性知道一切众生的利与不利，以大悲性避开不利而引导向利。如此明行足者。因此他的弟子们是善行道者，不是恶行道者，如明行缺失者的弟子如自苦行者等。

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 ca paresaṃ piyā manāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāyā’’ti (ma. ni. 2.86). Evaṃ sammā gadattāpi sugatoti veditabbo.

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.

Gamanena na pattabbo, lokassanto kudācanaṃ;

Na ca apatvā lokantaṃ, dukkhā atthi pamocanaṃ.

Tasmā have lokavidū sumedho,

Lokantagū vūsitabrahmacariyo;

Lokassa antaṃ samitāvi ñatvā,

Nāsīsati lokamimaṃ parañcāti. (saṃ. ni. 1.107; a. ni. 4.45);

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.

Yāvatā candimasūriyā pariharanti, disā bhanti virocamānā;

Tāva sahassadhā loko, ettha te vattatī vasoti. (ma. ni. 

我来为您翻译这段巴利文：
134. 因为善行故，因为到达善处故，因为正行故，因为正说故为善逝。行走也称为行。那对世尊是善的、清净的、无过失的。那是什么？是圣道。因为他以这行走无障碍地到达安稳处，故因善行而为善逝。他到达善处即不死涅槃，故因到达善处也是善逝。他也正行，以各种道所断的烦恼不再回来。如说："以须陀洹道所断的烦恼，那些烦恼不再来、不返回、不再回来故为善逝......以阿罗汉道所断的烦恼，那些烦恼不再来、不返回、不再回来故为善逝。"或正行，从燃灯佛足下直至菩提座，以圆满三十波罗蜜的正行，只作一切世间的利益安乐，不趋向常见、断见、欲乐、自苦等边，故因正行也是善逝。他也正说，在适当处只说适当的话，故因正说也是善逝。这里有证明经："如来知道虚妄不实无益的话，而且他人不喜不悦，如来不说那话。如来知道真实如实无益的话，而且他人不喜不悦，如来也不说那话。如来知道真实如实有益的话，而且他人不喜不悦，如来知时而解说那话。如来知道虚妄不实无益的话，而且他人喜悦可意，如来不说那话。如来知道真实如实无益的话，而且他人喜悦可意，如来也不说那话。如来知道真实如实有益的话，而且他人喜悦可意，如来知时而解说那话。"如是应知因正说也是善逝。
135. 因一切方面了知世间故为世间解。因为世尊以自性、生起、灭尽、灭尽之道等一切方面知道、了知、通达世间。如说："朋友，我不说能以行走到达不生不老不死不死不生的世间边际而知见证得。朋友，我不说不到达世间边际而作苦的终结。然而朋友，我说就在这一尋的有想有心的身体中施设世间、世间集、世间灭、世间灭趣道。
以行走永不能，到达世间边际；
不到世间边际，不能解脱诸苦。
故实世间知者，智者世间边至；
梵行已立者知，世间边寂然住；
不希求此世间，及他世间之事。"
136. 又有三种世间：行世间、有情世间、空间世间。其中"一切有情依食而住"等处所说的是行世间。"世间是常"或"世间是无常"等处所说的是有情世间。
"日月所运行，光明照诸方；
千倍的世界，你的威力及。"

1.503) –

Āgataṭṭhāne okāsaloko. Tampi bhagavā sabbathā avedi. Tathā hissa ‘‘eko loko sabbe sattā āhāraṭṭhitikā. Dve lokā nāmañca rūpañca. Tayo lokā tisso vedanā. Cattāro lokā 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.

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.



我来为您翻译这段巴利文：
等处所说的是空间世间。世尊也以一切方式了知它。如此"一世间是一切有情依食而住。二世间是名与色。三世间是三受。四世间是四食。五世间是五取蕴。六世间是六内处。七世间是七识住。八世间是八世间法。九世间是九有情居。十世间是十处。十二世间是十二处。十八世间是十八界"，这行世间也是一切方式都了知。
因为他知道一切有情的意乐，知道随眠，知道习行，知道胜解，知道少尘者多尘者，知道利根者钝根者，知道善相者恶相者，知道易教者难教者，知道有能者无能者的有情。因此他也以一切方式了知有情世间。


137. Yathā ca sattaloko, evaṃ okāsalokopi. Tathā hesa ekaṃ cakkavāḷaṃ āyāmato ca vitthārato ca yojanānaṃ dvādasasatasahassāni catutiṃsasatāni ca paññāsañca yojanāni. Parikkhepato pana –

Sabbaṃ satasahassāni, chattiṃsaparimaṇḍalaṃ;

Dasa ceva sahassāni, aḍḍhuḍḍhāni satāni ca.

Tattha –

Duve satasahassāni, cattāri nahutāni ca;

Ettakaṃ bahalattena, saṅkhātāyaṃ vasundharā.

Tassāyeva sandhārakaṃ –

Cattāri satasahassāni, aṭṭheva nahutāni ca;

Ettakaṃ bahalattena, jalaṃ vāte patiṭṭhitaṃ.

Tassāpi sandhārako –

Nava satasahassāni, māluto nabhamuggato;

Saṭṭhiñceva sahassāni, esā lokassa saṇṭhiti.

Evaṃ saṇṭhite cettha yojanānaṃ –

Caturāsīti sahassāni, ajjhogāḷho mahaṇṇave;

Accuggato tāvadeva, sineru pabbatuttamo.

Tato upaḍḍhupaḍḍhena, pamāṇena yathākkamaṃ;

Ajjhogāḷhuggatā dibbā, nānāratanacittitā.

Yugandharo īsadharo, karavīko sudassano;

Nemindharo vinatako, assakaṇṇo giri brahā.

Ete satta mahāselā, sinerussa samantato;

Mahārājānamāvāsā, devayakkhanisevitā.

Yojanānaṃ satānucco, himavā pañca pabbato;

Yojanānaṃ sahassāni, tīṇi āyatavitthato.

Caturāsītisahassehi, kūṭehi paṭimaṇḍito;

Tipañcayojanakkhandha-parikkhepā nagavhayā.

Paññāsayojanakkhandha-sākhāyāmā samantato;

Satayojanavitthiṇṇā, tāvadeva ca uggatā;

Jambū yassānubhāvena, jambudīpo pakāsito.

Yañcetaṃ jambuyā pamāṇaṃ, etadeva asurānaṃ citrapāṭaliyā, garuḷānaṃ simbalirukkhassa, aparagoyāne kadambassa, uttarakurūsu kapparukkhassa, pubbavidehe sirīsassa, tāvatiṃsesu pāricchattakassāti. Tenāhu porāṇā –

‘‘Pāṭalī simbalī jambū, devānaṃ pāricchattako;

Kadambo kapparukkho ca, sirīsena bhavati sattamanti.

‘‘Dveasīti sahassāni, ajjhogāḷho mahaṇṇave;

Accuggato tāvadeva, cakkavāḷasiluccayo;

Parikkhipitvā taṃ sabbaṃ, lokadhātumayaṃ ṭhito’’ti.

Tattha candamaṇḍalaṃ ekūnapaññāsayojanaṃ. Sūriyamaṇḍalaṃ paññāsayojanaṃ. Tāvatiṃsabhavanaṃ dasasahassayojanaṃ. Tathā asurabhavanaṃ avīcimahānirayo jambudīpo ca. Aparagoyānaṃ sattasahassayojanaṃ. Tathā pubbavidehaṃ. Uttarakuru aṭṭhasahassayojanaṃ. Ekameko cettha mahādīpo pañcasatapañcasataparittadīpaparivāro. Taṃ sabbampi ekaṃ cakkavāḷaṃ ekā lokadhātu. Tadantaresu lokantarikanirayā.

Evaṃ anantāni cakkavāḷāni anantā lokadhātuyo bhagavā anantena buddhañāṇena avedi aññāsi paṭivijjhi. Evamassa okāsalokopi sabbathā vidito. Evampi sabbathā viditalokattā lokavidū.

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.



我来为您翻译这段巴利文：
137. 如有情世间，空间世间也是如此。即一个轮围有长度和宽度十二十万三千四百五十由旬。周围则：
"三百六十万，一万又五百，
总计为周围。"
其中：
"二十万四万，计为大地厚，
此地水所持。"
其所依：
"四十万八万，为水之厚度，
此水风所持。"
其所依：
"九十万之上，又有六万风，
此为世间立。"
如是安立中的由旬数：
"八万四千里，深入大海中，
须弥山之高，亦复如是量。
依次各半减，沉陷与高耸，
种种宝庄严，诸山环绕立。
持双持轴山，佳色善见山，
持边山毗那，马耳大梵山。
此七大山列，环绕须弥山，
大王天所居，天与夜叉住。
雪山高百里，五重之山王，
长宽三千里，四面皆延伸。
八万四千峰，庄严其山形，
树围三五里，名为诸山王。
树枝五十里，四方皆舒展，
百由旬广阔，高度亦复然，
因此阎浮树，名此阎浮洲。"
这阎浮树的尺寸也是阿修罗的杂色波吒梨树、金翅鸟的棉树、西牛贺洲的甘丹婆树、北俱卢洲的劫树、东毗提诃洲的尸利沙树、忉利天的波利耶多树的尺寸。所以古人说：
"波吒梨棉树阎浮树，天上波利耶多树，
甘丹婆树与劫树，尸利沙为第七树。
八万二千里，深入大海中，
轮围山之高，亦复如是量，
环绕一切此，世界而安住。"
其中月轮四十九由旬。日轮五十由旬。忉利天界一万由旬。同样阿修罗界、阿鼻大地狱和阎浮提也是。西牛贺洲七千由旬。东毗提诃洲也是如此。北俱卢洲八千由旬。这里每一大洲都有五百小洲环绕。这一切是一个轮围，一个世界。其间有世间中间地狱。
如是无量轮围、无量世界，世尊以无量佛智了知、了解、通达。如是他也完全了知空间世间。如是因为一切方面了知世间故为世间解。
138. 因为没有任何人以功德胜过他，故无人在他之上为无上。即他以戒德胜过一切世间，以定、慧、解脱、解脱知见功德也是。以戒德无等、等于无等者、无比、无譬喻、无对等者......以解脱知见功德也是。如说："我不见在天魔梵......天人世间中有比我戒具足者"等详说。如是应详说《最上净信经》等和"我无有师长"等偈颂。;

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.

Apica bhagavā visuddhasīlādīnaṃ paṭhamajjhānādīni sotāpannādīnañca uttari maggapaṭipadaṃ ācikkhanto dantepi dametiyeva.

Atha 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.

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.

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 –

‘‘Ko me vandati pādāni, iddhiyā yasasā jalaṃ;

Abhikkantena vaṇṇena, sabbā obhāsayaṃ disā’’ti.

Maṇḍūkohaṃ pure āsiṃ, udake vārigocaro;

Tava dhammaṃ suṇantassa, avadhi vacchapālakoti.

Bhagavā tassa dhammaṃ desesi. Caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. Devaputtopi sotāpattiphale patiṭṭhāya sitaṃ katvā pakkamīti.



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139. 因调御应调御的人故为调御丈夫。即是说调伏教导。其中应调御的人是指未调御而应当调御的畜生人、人类和非人。如此世尊调御了畜生人如阿波罗龙王、小腹龙、大腹龙、火顶龙、烟顶龙、阿罗婆罗龙王、财护象等，使其无毒，安立于皈依和戒中；人类如萨遮迦尼干子、闲波吒学童、浦卡罗娑帝、苏那檀陀、究达檀陀等；非人如阿拉瓦迦、针毛、粗毛夜叉、帝释天王等，以种种教导方便调御教导。这里应详说这经："祁舍，我以柔和调御应调御的人，以粗暴调御，以柔和粗暴调御。"
又世尊对清净戒等者说初禅等，对须陀洹等说更上的道路，如此也调御已调御者。
或者无上调御丈夫是一个义句。因为世尊如此调御应调御的人，使他们结跏趺坐不动而奔向八方。所以说为无上调御丈夫。这里应详说这经："比丘们，被调象师调御的象只向一方奔走。"
140. 因为随应对现法、来世、最上义的教导故为导师。又如导师故为导师，世尊是商队之主。如商队之主引导商队度过荒野、度过盗贼荒野、度过猛兽荒野、度过饥饿荒野、度过无水荒野，引导、度过、渡过、引至安稳地，如是世尊为导师、商队之主引导众生度过荒野，度过生荒野等，应依义疏法了知此义。天与人是天和人。这是依最胜界限和有能人界限而说。但世尊对畜生也以给予教导而为导师。因为它们听闻世尊之法得到资助圆满，以此资助圆满在第二或第三生得道果。这里青蛙天子等是例证。
据说当世尊在旃波城伽伽罗池边为旃波居民说法时，一只青蛙取世尊声音为所缘，一个牧童拄着杖站立时踩住它的头。它立即死去，生在三十三天十二由旬的金殿中。如从睡梦醒来，见自己被天女群围绕，想"哎呀我竟生在这里，做了什么业呢？"省察时除了取世尊声音为所缘外不见其他。他立即与宫殿一起来礼拜世尊足。世尊知道而问：
"谁礼我足下，神通威德耀，
殊胜妙色身，光明照诸方？"
"我前为青蛙，栖息水中生，
闻君说法时，牧童所杀害。"
世尊为他说法。八万四千众生证悟法。天子住立在须陀洹果，微笑而离去。

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.

142.Bhagavāti idaṃ panassa guṇavisiṭṭhasabbasattuttamagarugāravādhivacanaṃ. Tenāhu porāṇā –

‘‘Bhagavāti vacanaṃ seṭṭhaṃ, bhagavāti vacanamuttamaṃ;

Garugāravayutto so, bhagavā tena vuccatī’’ti.

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).

143. Yaṃguṇanemittikañcetaṃ nāmaṃ, tesaṃ guṇānaṃ pakāsanatthaṃ imaṃ gāthaṃ vadanti –

‘‘Bhagī bhajī bhāgi vibhattavā iti,

Akāsi bhagganti garūti bhāgyavā;

Bahūhi ñāyehi subhāvitattano,

Bhavantago so bhagavāti vuccatī’’ti. –

Niddese (mahāni. 84) vuttanayeneva cettha tesaṃ tesaṃ padānaṃ attho daṭṭhabbo.



我来为您翻译这段巴利文：
141. 因为以解脱究竟智对一切所知之法皆觉悟故为佛。或因为自己觉悟四谛，也使其他众生觉悟，所以以这些等原因为佛。为了说明这义，应详说义疏法或分别论法如"因觉悟诸谛故为佛，因使众生觉悟故为佛"等。
142. 世尊这称号是表示他具功德、超越一切众生、值得尊重恭敬。所以古人说：
"世尊之名最殊胜，世尊之名最无上，
具足尊重与恭敬，故他称为世尊者。"
或名有四种：依时的、依相的、依因的、偶起的。偶起的名即是说依世间言说随意而起。其中如小牛、当调牛、负重牛等是依时的。持杖者、持伞者、有顶髻者、有象者等是依相的。三明者、六通者等是依因的。吉祥增长、财富增长等不考虑语义而起的是偶起的。这世尊之名是依因的，不是大摩耶所作，不是净饭大王所作，不是八万亲族所作，不是帝释、兜率等特殊诸天所作。法将也说："世尊这名不是母亲所作......这是诸佛世尊在菩提树下与一切知智获得时的真实施设，即是世尊。"
143. 这是依功德因缘之名，为显示那些功德，说这偈：
"具足修福业，受用分别故，
破除诸恶法，尊重有福故，
以多善方便，善修己身故，
超越诸有故，故称为世尊。"
这里那些词的意义应如义疏中所说的方法来理解。

144. Ayaṃ pana aparo nayo.

Bhāgyavā bhaggavā yutto, bhagehi ca vibhattavā;

Bhattavā vantagamano, bhavesu bhagavā tatoti.

Tattha vaṇṇāgamo vaṇṇavipariyayotiādikaṃ niruttilakkhaṇaṃ gahetvā saddanayena vā pisodarādipakkhepalakkhaṇaṃ gahetvā yasmā lokiyalokuttarasukhābhinibbattakaṃ dānasīlādipārappattaṃ bhāgyamassa atthi, tasmā bhāgyavāti vattabbe bhagavāti vuccatīti ñātabbaṃ.

Yasmā pana ahirikānottappakodhūpanāhamakkhapaḷāsaissāmacchariyamāyāsāṭheyyathambhasārambhamānātimānamadapamādataṇhāavijjā- tividhākusalamūladuccaritasaṃkilesamalavisamasaññāvitakkapapañcacatubbidhavipariyesa- āsavaganthaoghayogaagatitaṇhuppādupādānapañcacetokhīlavinibandhanīvaraṇābhinandanā- chavivādamūlataṇhākāyasattānusayaaṭṭhamicchattanavataṇhāmūlakadasākusalakammapathadvāsaṭṭhidiṭṭhigata- aṭṭhasatataṇhāvicaritappabhedasabbadarathapariḷāhakilesasatasahassāni , saṅkhepato vā pañca kilesakhandhaabhisaṅkhāradevaputtamaccumāre abhañji. Tasmā bhaggattā etesaṃ parissayānaṃ bhaggavāti vattabbe bhagavāti vuccati. Āha cettha –

‘‘Bhaggarāgo bhaggadoso, bhaggamoho anāsavo;

Bhaggāssa pāpakā dhammā, bhagavā tena vuccatī’’ti.

Bhāgyavatāya cassa satapuññalakkhaṇadharassa rūpakāyasampatti dīpitā hoti. Bhaggadosatāya dhammakāyasampatti. Tathā lokiyasarikkhakānaṃ bahumatabhāvo, gahaṭṭhapabbajitehi abhigamanīyatā, abhigatānañca nesaṃ kāyacittadukkhāpanayane paṭibalabhāvo, āmisadānadhammadānehi upakāritā, lokiyalokuttarasukhehi ca saṃyojanasamatthatā dīpitā hoti.

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.

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.

Yasmā ca esa dibbabrahmaariyavihāre kāyacittaupadhiviveke suññatappaṇihitānimittavimokkhe aññe ca lokiyalokuttare uttarimanussadhamme bhaji sevi bahulaṃ akāsi, tasmā bhattavāti vattabbe bhagavāti vuccati.

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.



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144. 这还有另一种解释：
"具福慧破恶，具备诸功德，
受用善弃行，诸有故世尊。"
其中应知，取音增音转等语法特征，或取如 pisodara 等加入特征，因为他有能生世间出世间乐的布施、持戒等到达彼岸的福德，所以本应说"具福(bhāgyavā)"而说为"世尊(bhagavā)"。
又因为他破除了无惭、无愧、忿、恨、覆、恼、嫉、悭、诳、诈、傲、激、慢、过慢、放逸、贪、痴、三不善根、恶行、杂染、垢、毒、想、寻、戏论、四颠倒、漏、结、暴流、轭、恶趣、爱生、取、五心荒、系缚、障、喜、六争根、爱身、七随眠、八邪性、九爱根、十不善业道、六十二见、一百零八爱行等种种一切热恼烦恼百千，或略说破除五蕴烦恼、行、天子、死魔。因为破除这些危险，本应说"破恶者(bhaggavā)"而说为"世尊(bhagavā)"。关于这也说：
"破除贪欲与嗔恚，破除愚痴无漏者，
破除一切诸恶法，因此称为世尊者。"
因为具福德，具百福相持者，显示他色身圆满。因为破除瞋恚，显示法身圆满。如此显示为世间类似者所尊重，为在家出家者所亲近，能除去亲近者身心之苦，以财施法施利益，能以世出世乐结合。
因为世间中bhaga(福)字用于自在、法、名声、吉祥、欲求、精进六法，他在自心有最上自在，或有世间认可的微细、轻捷等一切圆满。同样有出世间法。有遍三界如实获得极其清净的名声。有能令见色身者眼净信生起的一切圆满、全身吉祥。因为他所欲求希望的自利利他都如实成就，有称为欲的愿望达成。有成为一切世间尊重因的正精进。因此因为具足这些功德，有诸功德，以此义而称为世尊。
又因为他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，或以逼迫、有为、热恼、变易义分别苦圣谛，以集起、因缘、结合、障碍义分别集谛，以出离、远离、无为、不死义分别灭谛，以出离、因、见、增上义分别道谛，即是说分别、开显、开示。所以本应说"分别者(vibhattavā)"而说为"世尊(bhagavā)"。
又因为他亲近、修习、多作天梵圣住、身心依止远离、空无相无愿解脱及其他世出世间上人法，所以本应说"亲近者(bhattavā)"而说为"世尊(bhagavā)"。
又因为他已舍弃三有中称为爱的行走，所以本应说"诸有中舍弃行走者(bhavesu vantagamano)"，取有(bhava)字的 bha 音、行走(gamana)字的 ga 音、舍弃(vanta)字的 va 音并延长，而说为"世尊(bhagavā)"，如世间本应说 mehanassa khassa mālā 而说为 mekhalā。

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 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.

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.

Tasmā have appamādaṃ, kayirātha sumedhaso;

Evaṃ mahānubhāvāya, buddhānussatiyā sadāti.

Idaṃ tāva buddhānussatiyaṃ vitthārakathāmukhaṃ.

2. Dhammānussatikathā

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.



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145. 如是以此等因缘他是阿罗汉......以此等因缘为世尊，当如是忆念佛陀功德时，那时心不被贪所缠，不被嗔所缠，不被痴所缠。那时他的心对如来变得正直。如此因为没有贪等缠缚而镇伏诸盖，心正直趣向业处，生起倾向佛陀功德的寻伺。当思惟观察佛陀功德时生起喜。有喜者以喜为近因的轻安使身心热恼止息。热恼止息者生起身心之乐。有乐者以佛陀功德为所缘而心得定，如是次第在一刹那生起禅支。但因佛陀功德甚深，或因倾向忆念种种功德，不到达安止定而只达到近行定。这因佛陀功德忆念而生起，称为佛随念。
修习此佛随念的比丘对导师有恭敬顺从，获得信增长、念增长、慧增长、福增长，多有喜悦，能忍受怖畏惊恐，能忍受痛苦，得与导师同住想。他的身体因为佛陀功德忆念所住，如塔庙值得供养。心倾向佛地。当遇到应违犯事时，如见导师在前而生起惭愧。若未通达更上，也成为善趣所趣。
故有智慧者，应当不放逸；
如是大威力，常念佛功德。
这是关于佛随念的详细说明。
法随念说
146. 欲修习法随念者也应独处静居，如是忆念"世尊善说法，现见性、无时性、来见性、引导性、智者各自证知"等教法和九种出世间法的功德。

147.Svākkhātoti imasmiṃ hi pade pariyattidhammopi saṅgahaṃ gacchati, itaresu lokuttaradhammova. Tattha pariyattidhammo tāva svākkhāto ādimajjhapariyosānakalyāṇattā 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.

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.

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.

Yaṃ panesa bhagavā dhammaṃ desento sāsanabrahmacariyaṃ maggabrahmacariyañca pakāseti nānānayehi dīpeti, taṃ yathānurūpaṃ atthasampattiyā sātthaṃ, byañjanasampattiyā sabyañjanaṃ. Saṅkāsanapakāsanavivaraṇavibhajanauttānīkaraṇapaññattiatthapadasamāyogato sātthaṃ, akkharapadabyañjanākāraniruttiniddesasampattiyā sabyañjanaṃ. Atthagambhīratāpaṭivedhagambhīratāhi sātthaṃ, dhammagambhīratādesanāgambhīratāhi sabyañjanaṃ. Atthapaṭibhānapaṭisambhidāvisayato sātthaṃ, dhammaniruttipaṭisambhidāvisayato sabyañjanaṃ. Paṇḍitavedanīyato parikkhakajanappasādakanti sātthaṃ, saddheyyato lokiyajanappasādakanti sabyañjanaṃ. Gambhīrādhippāyato sātthaṃ, uttānapadato sabyañjanaṃ. Upanetabbassa abhāvato sakalaparipuṇṇabhāvena kevalaparipuṇṇaṃ. Apanetabbassa abhāvato niddosabhāvena parisuddhaṃ.

Apica paṭipattiyā adhigamabyattito sātthaṃ, pariyattiyā āgamabyattito sabyañjanaṃ, sīlādipañcadhammakkhandhayuttato kevalaparipuṇṇaṃ, nirupakkilesato nittaraṇatthāya pavattito lokāmisanirapekkhato ca parisuddhanti evaṃ sātthasabyañjanakevalaparipuṇṇaparisuddhabrahmacariyappakāsanato svākkhāto.


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147. 在"善说"这词中包含了教法，其余词中只含出世间法。其中教法首先因初中后善而善说，因宣说具义文、完全圆满、清净梵行而善说。因为世尊即使说一偈，由于法的一切殊胜性，第一句为初善，第二第三句为中善，最后句为后善。一个主题的经由序分为初善，结分为后善，其余为中善。多个主题的经由第一主题为初善，最后主题为后善，其余为中善。又因有因缘起因而初善，因适合所化者、义理无颠倒、具足因喻而中善，因使听者得信及结语而后善。
全部教法以戒为己义故初善，以止观道果为中善，以涅槃为后善。或以戒定为初善，以观道为中善，以果涅槃为后善。或因佛的善觉而初善，因法的善法性而中善，因僧的善行而后善。或因听闻后如实修行所证的正等觉而初善，因辟支菩提而中善，因声闻菩提而后善。
当听闻时因镇伏诸盖，仅以听闻也能带来善故为初善；当修行时因带来止观之乐，以修行也能带来善故为中善；如是修行者在修行果完成时因带来如如性，以修行果也能带来善故为后善。如是因初中后善故善说。
又世尊说法时宣说教梵行和道梵行，以种种方法阐明，随应以义圆满故具义，以文圆满故具文。因阐明、显示、开显、分别、平显、施设、义词相应故具义，因字句文相状语分别圆满故具文。以义甚深、通达甚深故具义，以法甚深、教说甚深故具文。以义无碍解所行故具义，以法词无碍解所行故具文。因智者所知、使审察者净信故具义，因可信、使世间人净信故具文。因意趣深奥故具义，因文句明显故具文。因无需增加而完全圆满故为完全圆满。因无需除去而无过失故为清净。
又因修行、通达明了故具义，因学习、传承明了故具文，因具足戒等五法蕴故完全圆满，因无染污、为出离而转起、不顾世间利养故清净。如是因宣说具义文、完全圆满、清净梵行故善说。


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.

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.

148.Sandiṭṭhikoti 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.

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.

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.



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又因无义理颠倒故善说，称为善说。因为如其他外道法的义理会颠倒，说是障碍法而无障碍性，说是出离法而无出离性。因此他们是恶说法，而世尊的法义理不会颠倒。说这些法是障碍，这些法是出离，如是所说法不违其性。如是首先教法是善说。
出世间法则因说适合涅槃的修行道路和适合修行道路的涅槃故善说。如说："世尊为诸弟子善说趣向涅槃之道，涅槃与道路相应。如恒河水与耶母那河水相会、相合，如是世尊为诸弟子善说趣向涅槃之道，涅槃与道路相应。"其中圣道不落两边而为中道，说为"中道"故善说。沙门果已息灭烦恼，说为"已息灭烦恼"故善说。涅槃具常恒、不死、保护、庇护等性质，依常等性质而说故善说。如是出世间法也是善说。
148. "现见性"中，首先圣道由在自相续中使贪等不存在的圣者亲自见到，故为现见性。如说："婆罗门，被贪染所染、所制伏、心被占据者，思维自害，思维害他，思维俱害，感受心苦忧恼。贪断除时则不思维自害，不思维害他，不思维俱害，不感受心苦忧恼。婆罗门，如是法为现见性。"又九种出世间法由任何证得者，舍弃依他信而以省察智自见，故为现见性。或善见为现见，因现见而胜利故为现见性。因此其中圣道以相应的、圣果以为因的、涅槃以为所缘的现见战胜烦恼。所以如以车胜利为车乘者，如是九种出世间法以现见胜利故为现见性。
或见称为见解。见即是现见，即是见解之义。应现见故为现见性。因为出世间法以修习现观和证得现观而被见到时即止息轮回怖畏。所以如应衣为衣者，如是应现见故为现见性。
149. 关于给予自己果报，无其时故为无时。无时即是无时性。不经过五日七日等时间而给果，而是说在自己转起之后即刻给果。或在自己给果时到达殊胜时为有时性。是什么？世间善法。这则因等无间果故非有时性，故为无时性。这是就道而说。

150. ‘‘Ehi passa imaṃ dhamma’’nti evaṃ pavattaṃ ehipassavidhiṃ arahatīti ehipassiko. Kasmā panesa taṃ vidhiṃ arahatīti? Vijjamānattā parisuddhattā ca . 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.

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.

Atha vā nibbānaṃ upanetīti ariyamaggo upaneyyo. Sacchikātabbataṃ upanetabboti phalanibbānadhammo upaneyyo. Upaneyyo eva 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.

Apica svākkhāto ayaṃ dhammo. Kasmā? Sandiṭṭhikattā. Sandiṭṭhiko, akālikattā. Akāliko, ehipassikattā. Yo ca ehipassiko, so nāma opaneyyiko hotīti.

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. 

我来为您翻译这段巴利文：
150. "来看此法"如是生起的来看方式是适宜的，故为来见性。为什么它适宜这方式？因为存在且清净。因为空拳说有金银，不能说"来看这个"。为什么？因为不存在。虽然存在的粪尿，为显示可爱性使心欢喜而不能说"来看这个"。而且应以草叶遮盖。为什么？因为不清净。但这九种出世间法自性存在，如无云空中圆满月轮，如白毯上置纯净宝珠般清净。所以因存在且清净，适宜来看方式，故为来见性。
151. 应引导故为引导性。这里的判定是：引导为引导，如舍弃燃烧的衣服或头，以修习方式适合引导于自心故为引导。引导即是引导性。这适用于有为出世间法。在无为中，适合以自心引导故为引导性。适合以证得方式靠近的意思。
或引导至涅槃故圣道为应引导。应引导至应证之性故果与涅槃法为应引导。应引导即是引导性。
152. 智者各自证知是指一切利根等智者各自了知"我修习道，证得果，作证灭。"因为不能以和尚修习的道断弟子的烦恼，不能以他的果定安住，不能以他作证的涅槃而作证。所以这不如他人头上饰物可见，而应在自心中见、体验，故说智者各自证知。这不是愚者的境界。
又这是善说法。为什么？因为现见性。现见性因为无时性。无时性因为来见性。凡是来见性者即是引导性。
153. 如是随念善说等法功德时，那时心不被贪所缠。不被嗔......不被痴所缠。那时他的心对法变得正直。;

6.10) purimanayeneva vikkhambhitanīvaraṇassa ekakkhaṇe jhānaṅgāni uppajjanti. Dhammaguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā appanaṃ appatvā upacārappattameva jhānaṃ hoti. Tadetaṃ dhammaguṇānussaraṇavasena uppannattā dhammānussaticceva saṅkhaṃ gacchati.

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.

Tasmā have appamādaṃ, kayirātha sumedhaso;

Evaṃ mahānubhāvāya, dhammānussatiyā sadāti.

Idaṃ dhammānussatiyaṃ vitthārakathāmukhaṃ.

3. Saṅghānussatikathā

154. Saṅghānussatiṃ bhāvetukāmenāpi rahogatena paṭisallīnena ‘‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā , esa bhagavato sāvakasaṅgho āhuneyyo, pāhuneyyo, dakkhiṇeyyo, añjalikaraṇīyo, anuttaraṃ puññakkhettaṃ lokassā’’ti (a. ni. 6.10) evaṃ ariyasaṅghaguṇā anussaritabbā.

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.

Ettha ca ye maggaṭṭhā, te sammāpaṭipattisamaṅgitāya suppaṭipannā. Ye phalaṭṭhā, te sammāpaṭipadāya adhigantabbassa adhigatattā atītaṃ paṭipadaṃ sandhāya suppaṭipannāti veditabbā.

Apica svākkhāte dhammavinaye yathānusiṭṭhaṃ paṭipannattāpi apaṇṇakapaṭipadaṃ paṭipannattāpi suppaṭipanno.

Majjhimāya paṭipadāya antadvayamanupagamma paṭipannattā kāyavacīmanovaṅkakuṭilajimhadosappahānāya paṭipannattā ca ujuppaṭipannattā ca ujuppaṭipanno.

Ñāyo vuccati nibbānaṃ. Tadatthāya paṭipannattā ñāyappaṭipanno.

Yathā paṭipannā sāmīcippaṭipannārahā honti, tathā paṭipannattā sāmīcippaṭipanno.



我来为您翻译这段巴利文：
6.10) 如前方法镇伏诸盖，在一刹那生起禅支。但因法功德甚深，或因倾向忆念种种功德，不到达安止定而只达到近行定。这因法功德忆念而生起，称为法随念。
修习此法随念的比丘，如是见到如此引导法的说者、具此支分的导师："我不见过去有，现在除了世尊也无。"如是以见法功德而对导师恭敬顺从。对法生起尊重敬意，获得信等增长，多有喜悦，能忍受怖畏惊恐，能忍受痛苦，获得与法同住想。他的身体因法功德忆念所住，如塔庙值得供养。心倾向证得无上法，当遇到应违犯事时，随念法的善法性而生起惭愧。若未通达更上，也成为善趣所趣。
故有智慧者，应当不放逸；
如是大威力，常念法功德。
这是关于法随念的详细说明。
僧随念说
154. 欲修习僧随念者也应独处静居，如是忆念圣僧功德："世尊的声闻僧众善行道，世尊的声闻僧众正直行道，世尊的声闻僧众如理行道，世尊的声闻僧众和敬行道，即是四双八辈，这世尊的声闻僧众值得供养，值得供请，值得布施，值得合掌，是世间无上福田。"
155. 其中"善行道"是善妙行道，即是说行走正道、不退道、随顺道、无违逆道、法随法道。听闻世尊教诫教导故为声闻。声闻的僧团为声闻僧，以戒见共同性达到和合性的声闻群的意思。因为那正道是正直、不曲、不弯、不邪，也称为圣者之道，因适当性也称为和敬，所以行此的圣僧也称为正直行道、如理行道、和敬行道。
这里住于道者，因具足正行故为善行道。住于果者，因已证得以正道应证得者，就过去道而言为善行道。
又因在善说的法律中如教而行，因行无过失道故为善行道。
因行中道不落两边，因为断除身语意曲弯邪偏过失而行故为正直行道。
如理称为涅槃。因为为此而行故为如理行道。
因为如所应行的和敬行道而行故为和敬行道。

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 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 –

‘‘Yo ca vassasataṃ jantu, aggiṃ paricare vane;

Ekañca bhāvitattānaṃ, muhuttamapi pūjaye;

Sāyeva pūjanā seyyo, yañce vassasataṃ huta’’nti. (dha. pa. 107);

Tadetaṃ nikāyantare āhavanīyoti padaṃ idha āhuneyyoti iminā padena atthato ekaṃ. Byañjanato panettha kiñcimattameva nānaṃ. Iti 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.

Dakkhiṇāti pana paralokaṃ saddahitvā dātabbadānaṃ vuccati. Taṃ dakkhiṇaṃ arahati, dakkhiṇāya vā hito yasmā naṃ mahapphalakaraṇatāya visodhetīti dakkhiṇeyyo.

Ubho hatthe sirasmiṃ patiṭṭhapetvā sabbalokena kayiramānaṃ añjalikammaṃ arahatīti añjalikaraṇīyo.

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.

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. 

我来为您翻译这段巴利文：
156. "即是"是这些。"四双人"是按对来说，住第一道者与住果者为一对，如是有四双人。"八辈人"是按个人来说，一个住第一道者，一个住果者，按此方式有八辈人。这里"人"或"辈"这些词是同义。这是依所化机而说。"这世尊的声闻僧众"是这按对的四双人，个别来说八辈人，这是世尊的声闻僧众。在"值得供养"等中，从远处带来应供养为供养，即是说应从远处带来给与持戒者的意思。这是四资具的代称。适合接受此供养，因使之成大果报，故值得供养。或从远处来应供养一切所有故值得供养。或值得帝释等供养故值得供养。婆罗门所说值得供养的火，他们认为供养此有大果报。若因供养有大果报而值得供养，僧团才值得供养。因为供养僧团有大果报。如说：
"若人百年中，林中事火祭，
不如须臾间，供养修己者，
如是之供养，胜过百年祭。"
在其他部派中的"值得供养"一词，这里的"值得供养"一词在意义上是相同的。只是在文字上有一些差异。如是值得供养。
在"值得供请"中，供请是说为从四方八面来的可爱可意的亲友所准备的客人供养。放下这个，应该给与如此的客人供养给僧团，僧团适合接受它。因为没有像僧团这样的客人。因为这在一佛期间出现，又具足不间断的可爱可意功德。如是适合给与供请，适合接受供请，故值得供请。对于那些读作"值得供请"者，因为僧团值得先做，所以首先带来此处供养故值得供请。或值得一切供养故值得供请。这里以同样意义说为值得供请。
"布施"是说信仰后世而应施之施。适合此布施，或对布施有益，因使之成大果报而净化之，故值得布施。
值得一切世间以双手置于头上做合掌礼故值得合掌。
"世间无上福田"是一切世间无比的福德生长处。如国王或大臣的稻或麦生长处称为国王稻田、国王麦田，如是僧团是一切世间福德生长处。因为依靠僧团，世间各种导向利益安乐的福德生长。所以僧团是世间无上福田。
157. 如是随念善行等僧功德时，那时心不被贪所缠。不被嗔......不被痴所缠。那时他的心对僧团变得正直。

6.10) purimanayeneva vikkhambhitanīvaraṇassa ekakkhaṇe jhānaṅgāni uppajjanti. Saṅghaguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā appanaṃ appatvā upacārappattameva jhānaṃ hoti. Tadetaṃ saṅghaguṇānussaraṇavasena uppannattā saṅghānussaticceva saṅkhaṃ gacchati.

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.

Tasmā have appamādaṃ, kayirātha sumedhaso;

Evaṃ mahānubhāvāya, saṅghānussatiyā sadāti.

Idaṃ saṅghānussatiyaṃ vitthārakathāmukhaṃ.

4. Sīlānussatikathā

158. Sīlānussatiṃ 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.

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.



我来为您直译这段巴利文：
6.10. 如之前的方式那样，在障碍被去除的同一刹那，禅支生起。但是由于僧伽功德的深奥，或由于倾向于忆念各种功德，未能达到安止，而只能达到近行定。这种由忆念僧伽功德而生起的，被称为僧伽随念。
修习这种僧伽随念的比丘对僧伽生起恭敬和尊重。他获得信等诸德的圆满，充满喜悦和快乐，能克服恐惧和畏怖，能忍受痛苦，获得与僧伽共住的想法。他的身体因为居住在僧伽功德随念中，就像布萨堂聚集僧众一样值得供养，他的心趋向于获得僧伽功德，当遇到应当违犯的事物时，就像面对僧伽一样生起惭愧，如果未能证得更高的果位，也将往生善趣。
因此智者应当，时常保持不放逸；
如是具大威力，常修僧伽随念。
这是关于僧伽随念的详细说明。
4.戒随念品
158. 欲修习戒随念者，应独处静坐，如是忆念自己的戒行："啊！我的戒真是完整无缺，没有破损，没有斑点，没有污垢，自在解脱，为智者所赞叹，不被执取，能导向禅定。"在家人应忆念在家戒，出家人应忆念出家戒。
无论是在家戒还是出家戒，如果开始或结束都没有破坏，就像衣服边缘没有破损那样，称为"完整无缺"。如果中间没有破坏，就像衣服中间没有破洞那样，称为"没有破损"。如果没有连续破坏两三条戒，就像牛背部或腹部没有出现长圆等形状的异色斑纹那样，称为"没有斑点"。如果间隔处没有破坏，就像牛身上没有异色斑点那样，称为"没有污垢"。或者总的来说，由于没有受到七种淫欲结合以及忿怒、怨恨等恶法的损害，所以称为完整无缺、没有破损、没有斑点、没有污垢。由于使人从贪爱的奴役中解脱而获得自在，所以称为"自在解脱"。因为受到佛陀等智者的赞叹，所以称为"为智者所赞叹"。因为不被贪爱和邪见所执取，或者说没有人能指出"这是你戒行中的过失"，所以称为"不被执取"。因为能导向近行定、安止定，或者说能导向道定、果定，所以称为"能导向禅定"。

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 sīlaguṇānussaraṇavasena uppannattā sīlānussaticceva saṅkhaṃ gacchati.

Imañca pana sīlānussatiṃ anuyutto bhikkhu sikkhāya sagāravo hoti sabhāgavutti, paṭisanthāre appamatto, attānuvādādibhayavirahito, aṇumattesu vajjesu bhayadassāvī, saddhādivepullaṃ adhigacchati, pītipāmojjabahulo hoti. Uttari appaṭivijjhanto pana sugatiparāyano hoti.

Tasmā have appamādaṃ, kayirātha sumedhaso;

Evaṃ mahānubhāvāya, sīlānussatiyā sadāti.

Idaṃ sīlānussatiyaṃ vitthārakathāmukhaṃ.

5. Cāgānussatikathā

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.

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. 

159. 当如此依据完整无缺等功德忆念自己的戒行时，他的心在那时不为贪欲所缠，不为嗔恚所缠，不为愚痴所缠。在那时他的心变得正直，缘于戒行。如前所说，在障碍被去除的同一刹那，禅支生起。但是由于戒行功德的深奥，或由于倾向于忆念各种功德，未能达到安止，而只能达到近行定。这种由忆念戒行功德而生起的，被称为戒随念。
修习这种戒随念的比丘对学处生起恭敬，行为调和，不放逸于接待，远离自责等恐惧，对微小的过失也见到危险，获得信等诸德的圆满，充满喜悦和快乐。如果未能证得更高的果位，也将往生善趣。
因此智者应当，时常保持不放逸；
如是具大威力，常修戒随念行。
这是关于戒随念的详细说明。
5.施随念品
160. 欲修习施随念者，应本性倾向于布施，常行布施分享。或者开始修习时，应发愿："从今以后，如有接受者，在未布施哪怕一口食物之前，我都不进食。"在那天对具德的接受者，随己所能随己所力布施后，取彼相为所缘，独处**而忆念："我真有所得，我真善得！我住于无垢无吝的心，在为悭吝垢所缠的众生中，我布施自在，手常清净，喜爱舍弃，堪受乞求，喜好布施分享。"如是应依据无悭吝垢等功德忆念自己的布施。
其中"我真有所得"意为我真是获得了利益，如经所说："布施寿命者，获得天人寿命"，又说："布施者受人爱，众人亲近他"，又说："行布施受爱戴，随顺智者之法教"等。

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 ? Yohaṃ maccheramalapariyuṭṭhitāya pajāya…pe… dānasaṃvibhāgaratoti.

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.

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.

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.

Imañca pana cāgānussatiṃ anuyutto bhikkhu bhiyyoso mattāya cāgādhimutto hoti, alobhajjhāsayo, mettāya anulomakārī, visārado, pītipāmojjabahulo, uttari appaṭivijjhanto pana sugatiparāyano hoti.

Tasmā have appamādaṃ, kayirātha sumedhaso;

Evaṃ mahānubhāvāya, cāgānussatiyā sadāti.

Idaṃ cāgānussatiyaṃ vitthārakathāmukhaṃ.

6. Devatānussatikathā

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. 

如经中所说的这些方式，世尊赞叹布施者的利益，这些必定属于我的意思。"我真善得"是说我获得这教法或人身，这对我来说真是善得。为什么？因为我在悭吝垢所缠的众生中...乃至...喜好布施分享。
其中"悭吝垢所缠的"是指被悭吝垢所征服的。"众生"是指以生成方式而称为众生。因此，对于那些被悭吝垢—— 即不能忍受自己的财物与他人共享为相，能污染心的清净性的黑暗法之一 —— 所征服的众生，这是其意义。"无悭吝垢"是指因为远离贪、嗔等垢以及悭吝，所以无悭吝垢。"我住于"意为我以如上所说的心而住。但在经中，对问及须陀洹摩诃男释迦依止住处的回答中，由于是就依止住处而说，所以说"我住于家中"。那里的意思是我征服而住。
"布施自在"是指放舍布施。"手常清净"是指手保持清净。这是说为了恭敬地亲手布施应施之物而常常洗手。"喜爱舍弃"是指舍弃即是舍，意为施舍。由于经常致力于彼舍而喜爱，故喜爱舍弃。"堪受乞求"是指因布施他人所乞求的一切而适合乞求的意思。也有"适合供养"的读法，意为适合供养仪式。"喜好布施分享"是指喜好布施和分享。意思是说："我不仅布施，而且把自己所享用的也分享，我在这两者都喜好"，如是忆念。
161. 当他如是依据无悭吝垢等功德忆念自己的布施时，他的心在那时不为贪欲所缠，不为嗔恚所缠，不为愚痴所缠。在那时他的心变得正直，缘于布施。如前所说，在障碍被去除的同一刹那，禅支生起。但是由于布施功德的深奥，或由于倾向于忆念各种布施功德，未能达到安止，而只能达到近行定。这种由忆念布施功德而生起的，被称为施随念。
修习这种施随念的比丘更加倾向于布施，具有无贪性向，随顺慈心，无畏，充满喜悦和快乐。如果未能证得更高的果位，也将往生善趣。
因此智者应当，时常保持不放逸；
如是具大威力，常修施随念行。
这是关于施随念的详细说明。
6.天随念品
162. 欲修习天随念者，应具足以圣道而生起的信等诸德。然后独处静坐而忆念："有四大王天，有三十三天，夜摩天，兜率天，化乐天，他化自在天，有梵众天，有更上的诸天。那些天神具足如是信而从此世往生到彼处，我也具有如是信。那些天神具足如是戒、如是闻、如是施、如是慧而从此世往生到彼处，我也具有如是慧。"

6.10) evaṃ devatā sakkhiṭṭhāne ṭhapetvā attano saddhādiguṇā anussaritabbā.

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.

163. Tasmā pubbabhāge devatānaṃ guṇe anussaritvā aparabhāge attano saṃvijjamāne saddhādiguṇe anussarato cassa neva tasmiṃ samaye 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.

Imañca pana devatānussatiṃ anuyutto bhikkhu devatānaṃ piyo hoti manāpo, bhiyyoso mattāya saddhādivepullaṃ adhigacchati, pītipāmojjabahulo viharati. Uttari appaṭivijjhanto pana sugatiparāyano hoti.

Tasmā have appamādaṃ, kayirātha sumedhaso;

Evaṃ mahānubhāvāya, devatānussatiyā sadāti.

Idaṃ devatānussatiyaṃ vitthārakathāmukhaṃ.

Pakiṇṇakakathā

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.

Yañca devatānussatiyaṃ devatā ārabbhāti vuttaṃ, taṃ pubbabhāge devatā ārabbha pavattacittavasena devatāguṇasadise vā devatābhāvanipphādake guṇe ārabbha pavattacittavasena vuttanti veditabbaṃ.

165. Imā 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.

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. 


我来帮你翻译这段巴利文:
6.10. 如是应当以诸天为见证,忆念自己的信等功德。
在经中所说:"大名啊,当圣弟子忆念自己和诸天的信、戒、闻、舍、慧时,其心不为贪所缠。"虽如是说,但应知这是为了阐明以诸天为见证时,自己的信等功德与诸天相同的意思。因为在注释书中明确地说:"以诸天为见证后忆念自己的功德。"
因此,先忆念诸天的功德,后忆念自己具有的信等功德时,其心不为贪所缠,不为嗔所缠...乃至...不为痴所缠,其心在那时关于诸天是正直的。如前所述,已镇伏诸盖者在一刹那生起禅支。但由于信等功德的深奥性,或由于倾向于忆念种种功德,未达安止定而只达到近行定。这种依忆念与诸天功德相同的信等功德而修习,称为天随念。
比丘修习此天随念,为诸天所喜爱、欢迎,更加获得信等广大功德,住于喜悦。若未能证得更高境界,也将往生善趣。
因此有智者当不放逸,
如是常修大威力的天随念。
这是有关天随念的详细解说。
杂说
在详细开示中说"其心在那时关于如来是正直的"等后,又说:"大名啊,圣弟子心正直时,得义悦,得法悦,得法相应的欢喜,欢喜者生起喜。"此中,"得义悦"是指依'此世尊是阿罗汉'等义理而生起的欢喜。"得法悦"是指依经文而生起的欢喜。"得法相应的欢喜"是说依两者而得。
关于天随念中说"关于诸天",应知这是就初期缘诸天而转起的心,或是缘与诸天功德相同、能成就天界的功德而转起的心而说的。
这六种随念只对圣弟子成就。因为对他们来说,佛法僧的功德是显著的。他们具足无缺等戒德,离垢吝的布施,以及与大威力诸天相同的信等功德。在大名经中,世尊被问及预流者的依止住处时,为显示预流者的依止住处而详细说明这些。
在贪著经中也说:"诸比丘,在此圣弟子忆念如来:'此世尊是阿罗汉...'乃至...其心在那时是正直的,出离、解脱、超越贪著。诸比丘,'贪著'是五欲功德的同义语。诸比丘,以此为所缘,如是一些众生得清净。"

6.25) evaṃ ariyasāvakassa anussativasena cittaṃ visodhetvā uttari paramatthavisuddhiadhigamatthāya kathitā.

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.

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.

Ekādasanipātepi ‘‘saddho kho, mahānāma, ārādhako hoti, no assaddho. Āraddhavīriyo, upaṭṭhitasati, samāhito, paññavā, mahānāma , 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.

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.

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.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Samādhibhāvanādhikāre

Chaanussatiniddeso nāma

Sattamo paricchedo.

8. Anussatikammaṭṭhānaniddeso

Maraṇassatikathā



我来 助你翻译这段巴利文:
6.25. 如是为圣弟子通过随念净化其心后,进一步为证得最上义净化而说。
在具寿大迦旃延所说的"狭隘处经"中也说:"贤友,稀有!贤友,未曾有!彼世尊、知者、见者、阿罗汉、正等正觉者已觉悟众生在狭隘处获得空间...乃至...为证悟涅槃,也就是这六随念处。何为六?贤友,在此圣弟子忆念如来...乃至...如是一些众生成为清净法。"如是是为圣弟子获得最上义清净法的空间而说。
在布萨经中也说:"毗舍佉,什么是圣布萨?毗舍佉,是以方便净化染污之心。毗舍佉,如何以方便净化染污之心?在此,毗舍佉,圣弟子忆念如来。"如是是为显示圣弟子持守布萨时,以净化心的业处而使布萨成为大果而说。
在十一集中也说:"大名,有信者是成就者,非无信者。大名,精进、念现前、得定、有慧者是成就者,非愚钝者。大名,你应住立于这五法中,更应修习六法。在此,大名,你应忆念如来:'此世尊是阿罗汉'"如是是为回答"尊者,我们住于种种住处时,应以何住处而住?"而显示住处而说。
即使如此,具足清净戒等功德的凡夫也应作意。因为即使只是依传闻而忆念佛等功德,心也会净信。由此威力,镇伏诸盖,生起殊胜欢喜,开始观禅而证得阿罗汉果,如住在黑暗洞穴的弗沙天长老一样。
据说,那位具寿看见魔所化现的佛像后想:"连这个还有贪嗔痴的都如此庄严,世尊怎么会不庄严呢?因为他已完全离贪嗔痴。"获得缘佛的喜,增长观禅而证得阿罗汉果。
为善人欢喜而造的清净道论
定慧修习论
名为六随念释
第七品
八、随念业处释
死随念品

167. Idāni 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.

Yampi cetaṃ adhippetaṃ, taṃ kālamaraṇaṃ akālamaraṇanti duvidhaṃ hoti. Tattha kālamaraṇaṃ puññakkhayena vā āyukkhayena vā ubhayakkhayena vā hoti. Akālamaraṇaṃ kammupacchedakakammavasena.

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.

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 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.



我来 复你翻译这段巴利文:
167. 现在紧接下来是死随念修习的解说。此中,"死"是指属于一个有(生命)的命根断绝。而阿罗汉们所称为轮回苦断绝的断绝死,称为诸行剎那坏灭的剎那死,以及在"树死了""金属死了"等世俗用语中的约定死,这些在此不是所要表达的。
而这里所要表达的死有两种,即时死和非时死。其中时死是由福尽、寿尽或两者俱尽而死。非时死是由断绝业力的业而死。
其中,虽然还有维持寿命相续的条件具足,但仅仅因为产生结生的业已成熟感果而死,这称为福尽死。由于缺乏趣处、时节、食物等条件,如今时人寿命只有大约百岁而死,这称为寿尽死。而如恶魔摩罗、葫芦王等,由能使当下离位的业力而断绝相续,或由先前业力通过持刀等方便而断绝相续而死,这称为非时死。所有这些都包含在前述的命根断绝中。如是忆念称为命根断绝的死,即是死随念。
168. 欲修习死随念者,应独处静居,如理作意:"将有死,命根将断绝"或"死,死。"若非如理作意,则忆念可意者之死时生起忧愁,如新产妇忆念爱子之死;忆念不可意者之死时生起欢喜,如仇人忆念仇敌之死;忆念中性者之死时不生起厌离,如火化者见死尸;忆念自己之死时生起恐惧,如胆小者见举剑的刽子手。这一切都是由于缺乏念、厌离和智慧。所以应观察各处被杀、已死的众生,思惟曾见过的有福众生之死,结合念、厌离和智慧,以"将有死"等方式作意。如是作意即是如理作意,意即以方便作意。如是作意时,某些人的诸盖被镇伏,死所缘的念得以确立,业处达到近行定。

169. Yassa pana ettāvatā na hoti, tena vadhakapaccupaṭṭhānato, sampattivipattito, upasaṃharaṇato, kāyabahusādhāraṇato, āyudubbalato, animittato, addhānaparicchedato, khaṇaparittatoti imehi aṭṭhahākārehi maraṇaṃ anussaritabbaṃ.

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 –

‘‘Yamekarattiṃ paṭhamaṃ, gabbhe vasati māṇavo;

Abbhuṭṭhitova so yāti, sa gacchaṃ na nivattatī’’ti. (jā. 1.15.363);

Evaṃ gacchato cassa gimhābhitattānaṃ kunnadīnaṃ khayo viya, pāto āporasānugatabandhanānaṃ dumapphalānaṃ patanaṃ viya, muggarābhitāḷitānaṃ mattikabhājanānaṃ bhedo viya, sūriyarasmisamphuṭṭhānaṃ ussāvabindūnaṃ viddhaṃsanaṃ viya ca maraṇameva āsannaṃ hoti. Tenāha –

‘‘Accayanti ahorattā, jīvitamuparujjhati;

Āyu khīyati maccānaṃ, kunnadīnaṃva odakaṃ. (saṃ. ni. 1.146);

‘‘Phalānamiva pakkānaṃ, pāto papatato bhayaṃ;

Evaṃ jātāna maccānaṃ, niccaṃ maraṇato bhayaṃ.

‘‘Yathāpi kumbhakārassa, kataṃ mattikabhājanaṃ;

Khuddakañca mahantañca, yaṃ pakkaṃ yañca āmakaṃ;

Sabbaṃ bhedanapariyantaṃ, evaṃ maccāna jīvitaṃ’. (su. ni. 581-582);

‘‘Ussāvova tiṇaggamhi, sūriyuggamanaṃ pati;

Evamāyu manussānaṃ, mā maṃ amma nivārayā’’ti. (jā. 1.11.79);

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.



我来帮你翻译这段巴利文：
169. 若有人仅此还不够,他应从八个方面忆念死:即现前如刽子手、从盛衰、比较、身为众所共有、寿命脆弱、无相、期限不定、剎那短暂。
其中"现前如刽子手"是指如同刽子手的现前。譬如刽子手持刀在颈上挥舞说"我要砍你的头",如是现前;同样应忆念死也是如是现前。为什么?因为与生俱来,且夺取生命。如同蘑菇生起时头上带着土,如是众生生起时就带着老死。因为他们的结生心生起后立即衰老,与相应诸蕴一起坏灭,如从山顶坠落的石头。如是剎那死是与生俱来。因为已生者必定死亡,此处所说的死也是与生俱来。所以这个众生从出生时起,如升起的太阳必定趋向没落,从所行之处丝毫不返回;又如山间急流奔驰不息,从所流之处丝毫不返回;如是他丝毫不返地趋向死亡。故说：
"从初夜投胎起,
人子住母胎中,
已起便前进去,
去者不复返回。"
对如是前进者,其死亡已近,如炎热季节小溪之干涸,如晨露沾湿的树果之坠落,如被锤击的陶器之破碎,如露珠遇阳光之消失。故说：
"日夜时光逝,
生命被断绝,
众生寿渐尽,
如溪流之水。"
"如熟果将落,
朝朝有畏惧,
如是已生者,
常有死亡畏。"
"如陶师所造,
泥制诸器皿,
无论大与小,
生熟皆破碎,
如是众生命,
终必归毁灭。"
"如草端朝露,
日出即消失,
人寿亦如是,
母勿来阻我。"
如是这与生俱来的死亡,如持刀在颈上挥舞的刽子手,必定夺取生命,不会不夺取而返回。因此,由于与生俱来且夺取生命,应如是从现前如刽子手而忆念死亡。

170.Sampattivipattitoti idha sampatti nāma tāvadeva sobhati, yāva naṃ vipatti nābhibhavati, na ca sā sampatti nāma atthi, yā vipattiṃ atikkamma tiṭṭheyya. Tathā hi –

‘‘Sakalaṃ mediniṃ bhutvā, datvā koṭisataṃ sukhī;

Aḍḍhāmalakamattassa, ante issarataṃ gato.

‘‘Teneva dehabandhena, puññamhi khayamāgate;

Maraṇābhimukho sopi, asoko sokamāgato’’ti.

Apica sabbaṃ ārogyaṃ byādhipariyosānaṃ, sabbaṃ yobbanaṃ jarāpariyosānaṃ, sabbaṃ jīvitaṃ maraṇapariyosānaṃ, sabboyeva lokasannivāso jātiyā anugato, jarāya anusaṭo, byādhinā abhibhūto, maraṇena abbhāhato. Tenāha –

‘‘Yathāpi selā vipulā, nabhaṃ āhacca pabbatā;

Samantā anupariyeyyuṃ, nippothentā catuddisā.

‘‘Evaṃ jarā ca maccu ca, adhivattanti pāṇine;

Khattiye brāhmaṇe vesse, sudde caṇḍālapukkuse;

Na kiñci parivajjeti, sabbamevābhimaddati.

‘‘Na tattha hatthīnaṃ bhūmi, na rathānaṃ na pattiyā;

Na cāpi mantayuddhena, sakkā jetuṃ dhanena vā’’ti. (saṃ. ni. 1.136);

Evaṃ jīvitasampattiyā maraṇavipattipariyosānataṃ vavatthapentena sampattivipattito maraṇaṃ anussaritabbaṃ.



我来帮你翻译这段巴利文：
170. 从盛衰者：在此，所谓"盛"仅在衰不凌驾时显现，实无任何盛能超越衰而住立。如是：
"统治整个大地，
布施亿万快乐，
最后所得权位，
仅如半枚庵摩罗果。
以同一身躯时，
福德趋向灭尽，
面临死亡之时，
无忧者亦生忧。"
再者，一切健康以病为终，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追随，为老所跟随，为病所征服，为死所打击。故说：
"如巨大岩石山，
直耸入云霄中，
从四方碾压进，
环绕周遭一切。
如是老与死亡，
压迫诸众生类，
刹帝利婆罗门，
吠舍首陀罗等，
旃陀罗卑贱者，
无一能得幸免，
一切皆被摧毁。
象队无立足地，
战车步兵亦然，
咒术战斗无用，
财富不能胜之。"
如是确定生命之盛以死亡之衰为终，应从盛衰而忆念死。

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?

Mahāyasā rājavarā, mahāsammataādayo;

Tepi maccuvasaṃ pattā, mādisesu kathāva kāti.

Evaṃ tāva yasamahattato anussaritabbaṃ.

Kathaṃ puññamahattato?

Jotiko jaṭilo uggo, meṇḍako atha puṇṇako;

Ete caññe ca ye loke, mahāpuññāti vissutā;

Sabbe maraṇamāpannā, mādisesu kathāva kāti.

Evaṃ puññamahattato anussaritabbaṃ.

Kathaṃ thāmamahattato?

Vāsudevo baladevo, bhīmaseno yudhiṭṭhilo;

Cānuro yo mahāmallo, antakassa vasaṃ gatā.

Evaṃ thāmabalūpetā, iti lokamhi vissutā;

Etepi maraṇaṃ yātā, mādisesu kathāva kāti.

Evaṃ thāmamahattato anussaritabbaṃ.

Kathaṃ iddhimahattato?

Pādaṅguṭṭhakamattena , vejayantamakampayi;

Yo nāmiddhimataṃ seṭṭho, dutiyo aggasāvako.

Sopi maccumukhaṃ ghoraṃ, migo sīhamukhaṃ viya;

Paviṭṭho saha iddhīhi, mādisesu kathāva kāti.

Evaṃ iddhimahattato anussaritabbaṃ.

Kathaṃ paññāmahattato?

Lokanāthaṃ ṭhapetvāna, ye caññe atthi pāṇino;

Paññāya sāriputtassa, kalaṃ nāgghanti soḷasiṃ.

Evaṃ nāma mahāpañño, paṭhamo aggasāvako;

Maraṇassa vasaṃ patto, mādisesu kathāva kāti.

Evaṃ paññāmahattato anussaritabbaṃ.

Kathaṃ paccekabuddhato? Yepi te attano ñāṇavīriyabalena sabbakilesasattunimmathanaṃ katvā paccekabodhiṃ pattā khaggavisāṇakappā sayambhuno, tepi maraṇato na muttā, kuto panāhaṃ muccissāmīti.

Taṃ taṃ nimittamāgamma, vīmaṃsantā mahesayo;

Sayambhuññāṇatejena, ye pattā āsavakkhayaṃ.

Ekacariyanivāsena, khaggasiṅgasamūpamā;

Tepi nātigatā maccuṃ, mādisesu kathāva kāti.

Evaṃ paccekabuddhato anussaritabbaṃ.

Kathaṃ sammāsambuddhato? Yopi so bhagavā asītianubyañjanapaṭimaṇḍitadvattiṃsamahāpurisalakkhaṇavicitrarūpakāyo sabbākāraparisuddhasīlakkhandhādiguṇaratanasamiddhadhammakāyo yasamahattapuññamahattathāmamahattaiddhimahattapaññāmahattānaṃ pāraṃ gato asamo asamasamo appaṭipuggalo arahaṃ sammāsambuddho, sopi salilavuṭṭhinipātena mahāaggikkhandho viya maraṇavuṭṭhinipātena ṭhānaso vūpasanto.

Evaṃ mahānubhāvassa, yaṃ nāmetaṃ mahesino;

Na bhayena na lajjāya, maraṇaṃ vasamāgataṃ.

Nillajjaṃ vītasārajjaṃ, sabbasattābhimaddanaṃ;

Tayidaṃ mādisaṃ sattaṃ, kathaṃ nābhibhavissatīti.

Evaṃ sammāsambuddhato anussaritabbaṃ.

Tassevaṃ yasamahattatādisampannehi parehi saddhiṃ maraṇasāmaññatāya attānaṃ upasaṃharitvā tesaṃ viya sattavisesānaṃ mayhampi maraṇaṃ bhavissatīti anussarato upacārappattaṃ kammaṭṭhānaṃ hotīti. Evaṃ upasaṃharaṇato maraṇaṃ anussaritabbaṃ.



我来帮你翻译这段巴利文：
171. 从比较者：是指与他人比较自己。此中应从七方面比较而忆念死：即从大名声、大福德、大力量、大神通、大智慧、辟支佛、正等正觉佛。如何？这死亡毫不犹豫地降临在具大名声、大眷属、具足财富车乘的大三末多、满度、须大苏那、坚辊、尼弥等人之上，何况不降临于我身上？
"具大名声诸王，
如大三末多等，
他们归死王伏，
何况我等之辈。"
如是应从大名声而忆念。
如何从大福德？
"树提迦结发者，
郁伽门达迦等，
富楼那与他人，
世称大福德者，
一切趋向死亡，
何况我等之辈。"
如是应从大福德而忆念。
如何从大力量？
"婆须提婆力天，
毗摩优提希罗，
旃奴罗大力士，
皆归死王所摄。
如是具大力者，
世间称为有名，
他们趋向死亡，
何况我等之辈。"
如是应从大力量而忆念。
如何从大神通？
"以足趾轻轻触，
震动胜利宫殿，
神通第一上首，
第二大弟子者。
连同神通一起，
入恐怖死亡口，
如鹿入狮子口，
何况我等之辈。"
如是应从大神通而忆念。
如何从大智慧？
"除世间导师外，
其余一切有情，
不及舍利弗智，
十六分之一分。
如是大智慧者，
第一大弟子者，
归于死王势力，
何况我等之辈。"
如是应从大智慧而忆念。
如何从辟支佛？以自己的智慧精进力摧毁一切烦恼敌，证得独觉菩提，如犀牛角般独处，自觉者们，他们也未能免于死亡，我又怎能免除？
"依种种因缘法，
观察之大仙人，
以自觉智光明，
证得诸漏灭尽。
独处如犀角者，
他们不免死亡，
何况我等之辈。"
如是应从辟支佛而忆念。
如何从正等正觉佛？即使是世尊，具足八十种随好庄严、三十二大人相殊妙之身，具足一切清净戒蕴等功德宝之法身，到达大名声、大福德、大力量、大神通、大智慧的彼岸，无等伦、等于无等伦、无与伦比者，阿罗汉、正等正觉者，他也如大火聚被水雨所灭一样，被死亡之雨立即熄灭。
"如是大威力者，
此大仙人死亡，
不因畏不因惭，
归于死王势下。
无惭无畏死亡，
压迫一切众生，
如何不能征服，
我这样的众生。"
如是应从正等正觉佛而忆念。
如是将自己与具足大名声等的其他人比较死亡的共同性，忆念"如那些殊胜众生一样,我也将有死亡",如是作意则业处达到近行定。如是应从比较而忆念死。

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.

Yathā hi catumahāpathe ṭhapite lakkhamhi sabbadisāhi āgatā sarasattitomarapāsāṇādayo nipatanti, evaṃ kāyepi sabbupaddavā nipatanti . 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.

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.



我来帮你翻译这段巴利文：
172. 从身为众所共有者：此身为众所共有。首先为八十种虫族所共有，其中依皮的生物食皮，依肉的食肉，依筋的食筋，依骨的食骨，依髓的食髓。它们就在那里出生、衰老、死亡，大小便。此身是它们的产房、病房、坟墓、厕所、尿池。此身也因这些虫族的扰动而趋向死亡。如同为八十种虫族所共有，也为内在数百种疾病和外在的蛇、蝎等死亡因缘所共有。
譬如在四衢大道上设立靶子，从四面八方射来的箭、矛、石等落下，如是一切灾难都降临此身。此身也因这些灾难的降临而趋向死亡。故世尊说："诸比丘，在此比丘于日落夜来时如是思维：'我有许多死亡因缘：蛇可能咬我，蝎可能螫我，蜈蚣可能咬我，因此我可能死亡，那将是我的障碍；我可能跌倒，我吃的食物可能不消化，胆汁可能紊乱，痰可能紊乱，如刀割般的风可能紊乱，因此我可能死亡，那将是我的障碍。'"如是应从身为众所共有而忆念死。
173. 从寿命脆弱者：这寿命是软弱的、脆弱的。因为众生的生命依系于：入出息、四威仪、冷热、四大种、食物。只有在获得入出息平衡时才能持续。若出息离开鼻孔而不入，或入而不出，便称为死亡。只有在获得四威仪平衡时才能持续。若任何一种过度，寿行便断绝。只有在获得冷热平衡时才能持续。但被过冷或过热所征服时便败坏。只有在获得四大种平衡时才能持续。但因地界或水界等任何一界扰动，即使强壮的人也会身体僵硬，或因痢疾等而身体湿腐，或发高烧，或关节断裂而死亡。只有在适时获得段食时生命才能持续，但不得食物时便趋向灭尽。如是应从寿命脆弱而忆念死。

174.Animittatoti avavatthānato, paricchedābhāvatoti attho. Sattānaṃ hi –

Jīvitaṃ byādhi kālo ca, dehanikkhepanaṃ gati;

Pañcete jīvalokasmiṃ, animittā na nāyare.

Tattha 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.

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.

Appamāyumanussānaṃ, hīḷeyya naṃ suporiso;

Careyyādittasīsova, natthi maccussa nāgamoti. (saṃ. ni. . 1.145);

我来帮你翻译这段巴利文：
174. 从无相者：即无确定，意为无限制。因为众生的：
"寿命病患时节，
舍身与趣处等，
此五生世间中，
无相不能知晓。"
其中，首先寿命因为没有"应活这么久，不超过此"的确定故无相。因为众生在羯罗蓝(受精卵)时期也会死，在芽胚、肉团、坚结、肢体、二月、三月、四月、五月、十月时期也会死。在出生时也会死。此后在百年之内或之外也都会死。病患因为没有"众生由此病而死，不由他病"的确定故无相。因为众生或由眼病而死，或由耳病等任何一种而死。时节因为没有"应在此时死，不在他时"的确定故无相。因为众生或在上午死，或在正午等任何时候死。舍身因为没有"将死者的身体应倒在此处，不在他处"的确定故无相。因为生于村内者的身体也会倒在村外，生于村外者也会倒在村内。同样，陆生者(死)在水中，水生者(死)在陆地，应当如是广说多种情况。趣处因为没有"从此处死后应生于此处"的确定故无相。因为从天界死后也会生于人间，从人间死后也会生于天界等任何处，如是世间在五趣中轮转如被轭驾的牛。如是应从无相而忆念死。
175. 从期限不定者：人类的寿命现在是短暂的。长寿者也不过百年或稍多。故世尊说："诸比丘，人寿短促，必趣来世，应作善业，应修梵行，生者无不死。诸比丘，长寿者也不过百年或稍多。"
"人寿甚短促，
善人应轻视，
如头燃奔驰，
死王必来临。"

Aparampi āha – ‘‘bhūtapubbaṃ, bhikkhave, arako nāma satthā ahosī’’ti sabbampi sattahi upamāhi alaṅkataṃ suttaṃ vitthāretabbaṃ.

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 , 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.

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.

‘‘Jīvitaṃ attabhāvo ca, sukhadukkhā ca kevalā;

Ekacittasamāyuttā, lahu so vattate khaṇo.

‘‘Ye niruddhā marantassa, tiṭṭhamānassa vā idha;

Sabbepi sadisā khandhā, gatā appaṭisandhikā.

‘‘Anibbattena na jāto, paccuppannena jīvati;

Cittabhaṅgā mato loko, paññatti paramatthiyā’’ti. (mahāni. 39);

Evaṃ khaṇaparittato maraṇaṃ anussaritabbaṃ.



我将为您直译这段巴利文：
又说："诸比丘，过去有一位名为阿拉卡的导师"——这整部经应当用七个譬喻详细展开。
又说："诸比丘，若有比丘如此修习死随念：'愿我能活一日一夜，专注世尊的教法，我将成就许多。'诸比丘，若有比丘如此修习死随念：'愿我能活一日，专注世尊的教法，我将成就许多。'诸比丘，若有比丘如此修习死随念：'愿我能活那么久，就在我食用一钵饭食的时间里，专注世尊的教法，我将成就许多。'诸比丘，若有比丘如此修习死随念：'愿我能活那么久，就在我咀嚼吞咽四五口食物的时间里，专注世尊的教法，我将成就许多。'诸比丘，这些比丘被称为放逸而住，为灭尽诸漏而缓慢修习死随念。然而诸比丘，若有比丘如此修习死随念：'愿我能活那么久，就在我咀嚼吞咽一口食物的时间里，专注世尊的教法，我将成就许多。'诸比丘，若有比丘如此修习死随念：'愿我能活那么久，就在我入息或出息，出息或入息的时间里，专注世尊的教法，我将成就许多。'诸比丘，这些比丘被称为不放逸而住，为灭尽诸漏而敏锐修习死随念。"如是，应从生命期限短暂的角度思惟死亡，知道就连咀嚼四五口食物的时间都不可信赖，生命期限极其短暂。
176.、从刹那短暂而言：从究竟义来说，众生的生命刹那极其短暂，仅仅是一心识生起的时间而已。譬如车轮转动时仅以一点着地而转，停止时也仅以一点着地而止，如是众生的生命也只有一心识刹那。当那心识灭时，即说众生已灭。如说："在过去心识刹那曾活，不在活，将不会活。在未来心识刹那不曾活，不在活，将会活。在现在心识刹那不曾活，正在活，将不会活。"
"生命与此身，
乃至诸苦乐；
皆系一心识，
刹那速流转。
已死或此生，
所有诸蕴身；
悉皆同灭尽，
不复有相续。
未生者未起，
现在正存活；
心灭众生死，
此为胜义谛。"
如是应从刹那短暂的角度思惟死亡。

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.

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.

Tasmā have appamādaṃ, kayirātha sumedhaso;

Evaṃ mahānubhāvāya, maraṇassatiyā sadāti.

Idaṃ maraṇassatiyaṃ vitthārakathāmukhaṃ.

Kāyagatāsatikathā

178. Idāni 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. 


我来帮你直译这段巴利文：
177. 通过这八种形态中的任何一种反复思维忆念,由于专注力的缘故,心获得熟练,死亡为所缘的正念得以确立,诸盖被镇伏,禅支显现。然而由于是实在之法且令人悚惧的所缘,未能达到安止定,而只是达到近行定的禅那。但出世间禅那、第二无色定和第四无色定即使在实在法中也因修习的特殊性而达到安止定。因为依照清净修习的次第而达到出世间的安止定。依照超越所缘的修习而达到无色定。因为在那里,只有已达安止定的禅那才能超越所缘。而在此既无此二者。因此只是达到近行定的禅那。这因死随念的力量而生起,所以称为死随念。
比丘若修习此死随念,则常不放逸,于一切有中获得不乐想,舍弃对生命的贪着,呵责恶行,对资具少积聚而无垢贪,无常想得到熟习,随之而来苦想与无我想也现起。如未修习死念的众生,当突然遭遇猛兽、夜叉、毒蛇、盗贼、杀手等威胁时,在死亡时刻会陷入恐惧、惊慌与迷乱,他则不会如此,无畏无痴地命终。若在现法中未证得不死(涅槃),身坏命终后必定往生善趣。
因此智者当勤修不放逸,
如是常习大威力死随念。
这是有关死随念的详细说明。
身至念品
178. 现在,除佛陀出世之外从未生起过的、一切外道所不能及的、在诸经中所说的:"诸比丘,有一法若修习、多修习,能引生大悚惧,能引生大利益,能引生大解脱安稳,能引生大念正知,能引生智见的获得,能引生现法乐住,能引生明与解脱果的证得。是什么一法?就是身至念⋯⋯诸比丘,受用身至念者是在受用不死,不受用身至念者是不受用不死。诸比丘,已受用⋯⋯未受用⋯⋯已失去⋯⋯未失去⋯⋯已违背⋯⋯未违背不死者,是已精进于身至念者。"世尊如是以种种方式赞叹后说:"诸比丘,如何修习身至念,如何多修习而得大果、大功德?在此,诸比丘,比丘或往林中⋯⋯"

3.154) nayena ānāpānapabbaṃ, iriyāpathapabbaṃ, catusampajaññapabbaṃ, paṭikkūlamanasikārapabbaṃ, dhātumanasikārapabbaṃ, navasivathikapabbānīti imesaṃ cuddasannaṃ pabbānaṃ vasena kāyagatāsatikammaṭṭhānaṃ niddiṭṭhaṃ, tassa bhāvanāniddeso anuppatto.

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.

179. Tatthāyaṃ 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.

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.

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.



我来 做完整直译：
3.154. 依照这个方法,通过入出息念品、四威仪品、四正知品、厌恶作意品、界作意品和九种墓地观品等这十四品来说明身至念业处,现在到了其修习的解说。
其中,因为四威仪品、四正知品和界作意品这三品是依观禅而说的。九种墓地观品是在诸观智中依过患随观而说的。虽然在这其中对于膨胀尸等的定力修习可能成就,那在不净说明中已经说明。而入出息念品和厌恶作意品这两品是依定力而说的。其中入出息念品依入出息念是独立的业处。而"再者,诸比丘,比丘观察这个身体从脚底向上,从头顶向下,为皮所包裹,充满种种不净:'在这身中有发、毛⋯⋯尿'"如是包括脑髓和骨髓,依厌恶作意而教导的三十二身分业处,这在此被称为身至念。
179. 其中,这是依据圣典文句的修习解说。"这个身体"即这个由四大种所成的腐朽身。"从脚底向上"即从脚底以上。"从头顶向下"即从发梢以下。"为皮所包裹"即横向为皮所界限。"充满种种不净观察"即见此身充满发等种种不净。如何?"在这身中有发⋯⋯尿"。
其中,"有"即存在。"在这"即在从脚底向上、从头顶向下、为皮所包裹、充满种种不净所说的这个。"身"即身体。因为身体由于是不净积聚之处,是可厌之发等和眼病等数百种病的来源,所以称为身。"发、毛"即这些发等三十二身分。其中应知"在这身中有发,在这身中有毛"如是连接。
在这从脚底往上,从头顶往下,从皮肤往里的一寻长的躯体中,以一切方式寻找,找不到任何一点点净洁的珠宝、琉璃、沉香、郁金香、龙脑香或香粉等,而只见到极其臭秽可厌、不祥难看的种种发毛等差别的不净。因此说"在这身中有发、毛⋯⋯尿"。这是依词句连接的解释。

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.

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 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.

Karontena ca tacapañcakādīni paricchinditvā anulomapaṭilomavasena sajjhāyo kātabbo. Kesā lomā nakhā dantā tacoti hi vatvā puna paṭilomato taco dantā nakhā lomā kesāti vattabbaṃ.

Tadanantaraṃ vakkapañcake maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkanti vatvā puna paṭilomato vakkaṃ aṭṭhimiñjaṃ aṭṭhi nhāru maṃsaṃ, taco dantā nakhā lomā kesāti vattabbaṃ.

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.

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.

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.

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.

Evaṃ 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.

Yathā pana vacasā, tatheva manasāpi sajjhāyo kātabbo. Vacasā sajjhāyo hi manasā sajjhāyassa paccayo hoti. Manasā sajjhāyo lakkhaṇapaṭivedhassa paccayo hoti.

Vaṇṇatoti kesādīnaṃ vaṇṇo vavatthapetabbo.

Saṇṭhānatoti tesaññeva saṇṭhānaṃ vavatthapetabbaṃ.


我来直译这段巴利文：
180. 欲修习此业处的初学善男子应当亲近前述的善知识,从他那里获得此业处。而他教授业处时,应当说明七种善巧学习法和十种善巧作意法。其中,应当说明以语、以意、以颜色、以形状、以方位、以处所、以界限的七种善巧学习法。
因为在这厌恶作意业处中,即使是通晓三藏者,在作意时也应当首先用语言诵习。因为有些人在诵习时业处就变得明显,如同在摩罗耶住处(现斯里兰卡中部山区)大天长老门下学习业处的两位长老一样。据说那两位长老向他请求业处时,他给了他们三十二身分的圣典文句,说"你们用四个月只诵习这个"。虽然他们已熟知二三部尼柯耶,但由于恭敬地接受,在四个月中只诵习三十二身分,就证得预流果。因此教授业处时,阿阇黎应对弟子说"首先要用语言诵习"。
诵习时应当分别皮五组等,依顺逆次第诵习。即说"发、毛、爪、齿、皮"后,再逆次第说"皮、齿、爪、毛、发"。
其次在肾五组中,说"肉、筋、骨、骨髓、肾脏"后,再逆次第说"肾脏、骨髓、骨、筋、肉,皮、齿、爪、毛、发"。
然后在肺五组中,说"心、肝、膜、脾、肺"后,再逆次第说"肺、脾、膜、肝、心,肾脏、骨髓、骨、筋、肉,皮、齿、爪、毛、发"。
然后在脑五组中,说"肠、肠间膜、胃中物、粪、脑"后,再逆次第说"脑、粪、胃中物、肠间膜、肠,肺、脾、膜、肝、心,肾脏、骨髓、骨、筋、肉,皮、齿、爪、毛、发"。
然后在脂肪六组中,说"胆汁、痰、脓、血、汗、脂肪"后,再逆次第说"脂肪、汗、血、脓、痰、胆汁,脑、粪、胃中物、肠间膜、肠,肺、脾、膜、肝、心,肾脏、骨髓、骨、筋、肉,皮、齿、爪、毛、发"。
然后在尿六组中,说"泪、油脂、唾、涕、关节滑液、尿"后,再逆次第说"尿、关节滑液、涕、唾、油脂、泪,脂肪、汗、血、脓、痰、胆汁,脑、粪、胃中物、肠间膜、肠,肺、脾、膜、肝、心,肾脏、骨髓、骨、筋、肉,皮、齿、爪、毛、发"。
如是应当用语言诵习百次、千次乃至十万次。因为通过语言诵习,业处的线索变得熟练,心不会到处散乱。诸身分变得明显,如同手中的锁链,如同篱笆的柱子般显现。
如同用语言,也应当用意念诵习。因为语言诵习是意念诵习的缘,意念诵习是通达特相的缘。
以颜色:应确定发等的颜色。
以形状:应确定它们的形状。


Disatoti imasmiṃ hi sarīre nābhito uddhaṃ uparimadisā, adho heṭṭhimadisā, tasmā ayaṃ koṭṭhāso imissā nāma disāyāti disā vavatthapetabbā.

Okāsatoti ayaṃ koṭṭhāso imasmiṃ nāma okāse patiṭṭhitoti evaṃ tassa tassa okāso vavatthapetabbo.

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.

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.



我来 制这段巴利文：
以方位:在这身体中,脐以上是上方,以下是下方,因此应确定"这身分在这个方位"如是确定方位。
以处所:应确定"这身分安住在这个处所"如是确定每个处所。
以界限:有同类界限和异类界限两种界限。其中,应知"这身分在上下及横向为这个所界限"如是为同类界限。应知"发非毛,毛亦非发"如是依不混杂而为异类界限。
如是说明七种善巧学习法时,应当了知并说明此业处在某经中是依厌恶而说,在某经中是依界而说。因为此在《大念处经》中唯依厌恶而说。在《象迹喻经》、《教诫罗睺罗大经》、《界分别经》中是依界而说。而在《身至念经》中,针对依颜色而现起者,分别了四种禅那。其中依界所说的是观禅业处,依厌恶所说的是止禅业处。而这在此是止禅业处。

181. Evaṃ 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.

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.

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.

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.

Paṇṇattisamatikkamanatoti 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.

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.



我来直译这段巴利文：
181. 这样讲述了七种掌握的善巧之后，应当讲述十种作意善巧，即：次第、不太快、不太慢、防止散乱、超越假名、次第舍离、安止，以及三种经教。其中"次第"是指从诵习开始就应当按照顺序作意，不要跳跃。如果跳跃作意，就像不熟练的人隔级攀爬三十二级阶梯，身体疲惫而跌落，无法完成攀登一样，由于未能获得应当通过修习圆满而证得的乐味，心生疲惫而退失，无法成就修习。
按次第作意时也不应太快作意。如果太快作意，就像一个人踏上三由旬的道路，不观察进出之处，以快速奔跑往返百次的人，虽然路程已经完成，但仍需要询问才能前进一样，虽然业处能够到达终点，但是不够明显，不能带来殊胜，因此不应太快作意。
正如不应太快，也不应太慢。如果太慢作意，就像一个人想要在当天完成三由旬路程，却在途中在树木、山岳、池塘等处逗留，路程无法完成，需要两三天才能结束一样，业处无法达到终点，不能成为殊胜证得的因缘。
"防止散乱"是指应当阻止放弃业处而向外在种种所缘散乱的心。如果不加防止，就像走在单人宽的悬崖路上的人，不观察踏脚之处而东张西望，脚步就会失误，会跌落到百人深的悬崖中一样，如果有外在的散乱，业处就会退失毁坏。因此应当防止散乱而作意。
"超越假名"是指超越"发毛"等假名施设，应当确立"不净"之心。就像在缺水时期，人们在林中看见水井，在那里系上棕榈叶等某种记号，依靠那个记号来洗浴和饮水。当他们因为频繁往来而足迹明显时，就不需要记号，随时都能去洗浴和饮水。同样地，在最初阶段依"发毛"等假名而作意时，不净相变得明显。这时就应当超越"发毛"等假名，只将心安立于不净性上。
"次第舍离"是指对于不能现起的部分，应当逐一舍离而作意。因为初学者作意"发"时，作意会直接停驻在最后部分的"尿"上。作意"尿"时，作意会直接停驻在最初部分的"发"上。这样，他在不断作意时，有些部分会现起，有些部分不会现起。他应当先专注于已经现起的部分。直到在两个现起的部分中，其中之一更加明显时，对于如此现起的部分反复作意，应当生起安止。


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.

Tatridaṃ opammasaṃsandanaṃ – yathā hi tālavane dvattiṃsatālā, evaṃ imasmiṃ kāye dvattiṃsakoṭṭhāsā. Makkaṭo viya cittaṃ. Luddo viya yogāvacaro. Makkaṭassa dvattiṃsatālake tālavane nivāso viya yogino 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.

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.

Appanātoti appanākoṭṭhāsato kesādīsu ekekasmiṃ koṭṭhāse appanā hotīti veditabbāti ayamevettha adhippāyo.


我来直译这段巴利文：
这里有一个比喻 - 好比猎人想要捕捉住在三十二棵棕榈树林中的猴子，他用箭射中第一棵树的叶子后发出呼喊，那只猴子就会依次跳到每一棵树上直到最后一棵树，到了那里后猎人又如此做，它又会以同样方式回到第一棵树。这样反复被追赶，它每次在呼喊之处跳起，最后落在一棵树上，紧紧抓住树中心的嫩叶茎，即使被射中也不会放开，这个道理应当如是理解。
这里是比喻的对应关系 - 如同树林中的三十二棵棕榈树，这个身体中有三十二个部分。心如猴子。瑜伽行者如猎人。如同猴子居住在三十二棵棕榈树的树林中，瑜伽行者的心以所缘的方式在三十二个身体部分中游走。如同猎人射中第一棵树的叶子并呼喊后，猴子跳到每一棵树最后到达最末棵树，瑜伽行者开始作意"发"时，心按次第最后安住在最后部分。返回时也是同样的道理。如同猴子被反复追赶时在每次呼喊处跳起，瑜伽行者反复作意时，舍弃不现起的部分而在已现起的部分修习准备。如同最后落在一棵树上，紧紧抓住树中心的嫩叶茎，即使被射中也不放开，就像最后在两个现起的部分中，对更加明显的那一个反复作意而生起安止。
另一个比喻 - 好比一位托钵比丘依止三十二户人家的村庄而住，在第一户获得两份食物后舍弃后面的一份。第二天获得三份后舍弃后面的两份。第三天一开始就得到满钵，去斋堂用餐。这个道理应当如是理解。三十二户人家的村庄如三十二种行相。托钵比丘如瑜伽行者。他依止那个村庄而住如瑜伽行者对三十二行相修习准备。如同在第一户获得两份食物后舍弃后面的一份，第二天获得三份后舍弃后面的两份，瑜伽行者在作意时舍弃不现起的部分，在现起的部分中直到两个部分修习准备。如同第三天一开始就得到满钵，坐在斋堂用餐，在两个部分中对更加明显的那一个反复作意而生起安止。
"安止"是指应当了知在发等每一个部分中都有安止 - 这里就是这个意思。


Tayo ca suttantāti adhicittaṃ, sītibhāvo, bojjhaṅgakosallanti ime tayo suttantā vīriyasamādhiyojanatthaṃ veditabbāti ayamettha adhippāyo. Tattha –

‘‘Adhicittamanuyuttena , 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.

‘‘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 gīveyyāya yadi suvaṇṇamālāya, tañcassa atthaṃ anubhoti.

‘‘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).

Idaṃ suttaṃ adhicittanti veditabbaṃ.

‘‘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. 

我来直译这段巴利文：
"三种经教"意思是：增上心、清凉、觉支善巧，这三种经教应当了知是为了运用精进与定力 - 这里是这个意思。其中：
"诸比丘，致力于增上心的比丘应当适时作意三种相。适时作意定相，适时作意精进相，适时作意舍相。诸比丘，如果致力于增上心的比丘只作意定相，他的心可能会导向懈怠。诸比丘，如果致力于增上心的比丘只作意精进相，他的心可能会导向掉举。诸比丘，如果致力于增上心的比丘只作意舍相，他的心可能不能正确地定下来以灭尽诸漏。诸比丘，当致力于增上心的比丘适时作意定相、精进相、舍相时，他的心变得柔软、适业、明亮而不脆弱，正确地定下来以灭尽诸漏。"
"诸比丘，就像金匠或金匠的学徒架设熔炉，架设熔炉后清理炉口，清理炉口后用钳子夹住黄金放入炉口，适时鼓风，适时洒水，适时观察。诸比丘，如果金匠或金匠的学徒只是对那黄金一直鼓风，那黄金可能会烧毁。诸比丘，如果金匠或金匠的学徒只是对那黄金一直洒水，那黄金可能会熄灭。诸比丘，如果金匠或金匠的学徒只是对那黄金一直观察，那黄金可能不能正确地成熟。诸比丘，当金匠或金匠的学徒适时对那黄金鼓风，适时洒水，适时观察时，那黄金变得柔软、适业、明亮而不脆弱，正确地适合加工。无论他想要制作什么装饰品，无论是腰带、耳环、项链还是金花环，都能达到目的。"
"同样地，诸比丘，致力于增上心......定下来以灭尽诸漏。对于任何需要以证智来证悟的法，当他引导心去以证智证悟时，在任何适当的情况下都能达到作证的状态。"
这部经应当了知为"增上心"。
"诸比丘，具足六法的比丘能够证得无上清凉。是哪六法？在此，诸比丘，当心需要抑制时，他抑制心；当心需要提举时，他提举心；当心需要令喜时，他令心生喜；当心需要舍置时，他舍置心；他倾向于殊胜而乐于涅槃。诸比丘，具足这六法的比丘能够证得无上清凉。"

6.85).

Idaṃ suttaṃ anuttaraṃ sītibhāvoti veditabbaṃ.

Bojjhaṅgakosallaṃ ‘‘pana evameva kho, bhikkhave, yasmiṃ samaye līnaṃ cittaṃ hoti, akālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāyā’’ti (saṃ. ni. 5.234) appanākosallakathāyaṃ dassitameva.

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 vihāre vasantena khuddakapalibodhupacchedaṃ katvā paṭikkūlamanasikāre parikammaṃ kātabbaṃ.

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.

Koṭṭhāsavavatthāpanakathā

182. Evaṃ nimittaṃ gahetvā sabbakoṭṭhāse vaṇṇasaṇṭhānadisokāsaparicchedavasena vavatthapetvā vaṇṇasaṇṭhānagandhaāsayokāsavasena pañcadhā paṭikkūlato vavatthapetabbā.

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.



我来直译这段巴利文：
这部经应当了知为"无上清凉"。
至于觉支善巧，"诸比丘，同样地，当心昏沉时，那时不适合修习轻安觉支"，这在安止善巧的讲述中已经说明。
如是，善加掌握这七种掌握善巧，善加确立这十种作意善巧后，瑜伽行者应当依靠这两种善巧善加掌握业处。如果他与老师住在同一寺院感到舒适，就不必如此详细地请教，善加确立业处后，在修习业处时获得殊胜后，再请教更上层的内容。想要住在其他地方的人，应当按照所说的方法详细地请教，反复思维，解决所有的疑难处，按照地遍品所说的方法，舍弃不适合的住所，住在适合的寺院，断除小障碍后，应当修习不净作意的准备。
修习时首先应当取"发"的相。如何取？拔出一根或两根头发放在手掌上，首先应当确定颜色。观察剪下的头发处也可以。在水碗或粥碗中观察也可以。见到是黑色时应当作意"黑色"。见到是白色时作意"白色"。见到是混杂色时应当依多数而作意。如同对发，对整个皮五处也应当见到后取相。
关于确立诸部分的解说
182. 如是取相后，应当依颜色、形状、方位、处所、界限而确立一切部分，应当依颜色、形状、气味、住处、处所五种而确立不净。
这里是关于一切部分的次第解说。首先，发的自然颜色是黑色，如半烧砖的颜色。形状是长圆形，如天平杆的形状。方位是生在上方。处所是两边以耳尖为界，前以额际为界，后以颈际为界。头盖骨外的湿皮是发的处所。界限是，发进入缠头皮约一麦粒深而安住，以下以自己的根基，上以虚空，横向以彼此为界限，两根发不会在一处 - 这是同类界限。发非毛，毛非发，如是不与其余三十一个部分混杂，发是独立的一个部分 - 这是异类界限。这是发的从颜色等方面确立。

183. Idaṃ pana nesaṃ vaṇṇādivasena pañcadhā paṭikkūlato vavatthāpanaṃ. Kesā nāmete vaṇṇatopi paṭikkūlā. Saṇṭhānatopi gandhatopi āsayatopi okāsatopi paṭikkūlā.

Manuññepi 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.

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.

Yathā pana asuciṭṭhāne gāmanissandena jātāni sūpeyyapaṇṇāni nāgarikamanussānaṃ jegucchāni honti aparibhogāni, evaṃ kesāpi pubbalohitamuttakarīsapittasemhādinissandena jātattā jegucchāti idaṃ nesaṃ āsayato pāṭikkulyaṃ.

Ime ca kesā nāma gūtharāsimhi uṭṭhitakaṇṇikaṃ viya ekatiṃsakoṭṭhāsarāsimhi jātā. Te susānasaṅkāraṭṭhānādīsu jātasākaṃ viya parikkhādīsu jātakamalakuvalayādipupphaṃ viya ca asuciṭṭhāne jātattā paramajegucchāti idaṃ nesaṃ okāsato pāṭikkulyaṃ.

Yathā ca kesānaṃ, evaṃ sabbakoṭṭhāsānaṃ vaṇṇasaṇṭhānagandhāsayokāsavasena pañcadhā paṭikkūlatā veditabbā. Vaṇṇasaṇṭhānadisokāsaparicchedavasena pana sabbepi visuṃ visuṃ vavatthapetabbā.

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 patiṭṭhitena heṭṭhā attano mūlatalena, upari ākāsena, tiriyaṃ aññamaññena paricchinnā, dve lomā ekato natthi, ayaṃ nesaṃ sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.

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.



我来直译这段巴利文：
183. 这是对它们依颜色等五种方面确立不净。所谓发，从颜色来说是不净的，从形状、气味、住处、处所来说都是不净的。
因为即使在悦意的粥碗或饭碗中看到类似发的颜色的东西，人们会嫌恶地说"拿走这掺有头发的东西"。如是发从颜色来说是不净的。在夜晚吃饭时，触摸到类似发形状的阿卡植物纤维或蚊帐纤维时，也同样会嫌恶。如是从形状来说是不净的。
没有涂油、戴花、熏香等装饰的头发的气味极其令人厌恶。放在火中时更加令人厌恶。头发从颜色形状来说或许不令人厌恶，但从气味来说却是令人厌恶的。就像婴儿的粪便，从颜色来说是姜黄色，从形状来说像姜黄块。在垃圾堆中丢弃的膨胀的黑狗尸体，从颜色来说像熟椰子的颜色，从形状来说像卷起后丢弃的鼓的形状，它的牙齿像素馨花蕾 - 这两者从颜色形状来说或许不令人厌恶，但从气味来说却是令人厌恶的。同样地，头发从颜色形状来说或许不令人厌恶，但从气味来说却是令人厌恶的。
就像在不净处因村庄排水而长出的蔬菜，城里人会觉得厌恶而不食用，同样地，头发因脓、血、尿、粪、胆汁、痰等分泌物而生长，所以令人厌恶 - 这是它们从住处来说的不净性。
这所谓的发，如同生长在粪堆上的蘑菇，生长在三十一个部分的堆积中。它们如同生长在墓地、垃圾场等处的蔬菜，如同生长在粪坑等处的莲花睡莲等花，因为生长在不净处而极其令人厌恶 - 这是它们从处所来说的不净性。
如同对发，对所有部分也应当了知从颜色、形状、气味、住处、处所五种方面的不净性。但是从颜色、形状、方位、处所、界限方面，应当分别确立一切部分。
184. 其中首先，毛的自然颜色不像发那样纯黑，而是黑褐色。形状是下垂的末端，如棕榈根的形状。方位是生在两个方位。处所是除了发的安住处和手足掌，大多生在其余缠身的皮肤上。界限是，进入缠身皮约一划痕深而安住，以下以自己的根基，上以虚空，横向以彼此为界限，两根毛不会在一处，这是它们的同类界限。异类界限则与发相同。
185. "爪"是二十片爪甲的名称。它们全部从颜色来说是白色的。形状如鱼鳞的形状。方位是，脚爪生在下方位，手爪生在上方位，如是生在两个方位。处所是安住在手指脚趾的背端。界限是，两边以手指脚趾尖的肉为界，内以手指脚趾背的肉为界，外和端以虚空为界，横向以彼此为界限，两片爪不会在一处，这是它们的同类界限。异类界限则与发相同。

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.

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.

Vitthārato 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.

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.



我来直译这段巴利文：
186. "牙"是指具足牙齿者的三十二块牙骨。它们从颜色来说是白色的。形状有多种形状。其中首先在下排牙列中间的四颗牙，形状如泥团中排列的葫芦种子。它们两边各一颗，一根一尖，形状如茉莉花蕾。其次各一颗，两根两尖，形状如车辆的支柱。其次各两颗，三根三尖。其次各两颗，四根四尖。上排牙列也是同样的方式。方位是生在上方位。处所是安住在两块颌骨上。界限是，以下以安住在颌骨上的自己的根基，上以虚空，横向以彼此为界限，两颗牙不会在一处，这是它们的同类界限。异类界限则与发相同。
187. "皮"是指缠裹全身而住的皮肤。在它上面有黑、褐、黄等颜色的表皮，即使从全身收集起来也只有枣核大小。但皮的颜色是白色的。它的白色在表皮因火焰焚烧、打击、伤害等而破坏时变得明显。形状就是身体的形状。这是这里的简要说明。
详细来说，脚趾的皮形如蚕茧的形状。脚背的皮形如绑好的鞋的形状。小腿的皮形如包着米的棕榈叶的形状。大腿的皮形如装满米的长袋的形状。臀部的皮形如装满水的布滤器的形状。背部的皮形如覆盖板子的皮的形状。腹部的皮形如覆盖琵琶腔的皮的形状。胸部的皮大多是方形的形状。两臂的皮形如覆盖箭筒的皮的形状。手背的皮形如剃刀套，或如蛇皮袋的形状。手指的皮形如钥匙套的形状。颈部的皮形如颈套的形状。脸部的皮形如有孔无孔的虫巢的形状。头部的皮形如叶子袋的形状。
观察皮的修行者应当从上唇开始，向上面引导智慧，首先应当确立包裹脸部而住的皮。然后是额骨的皮。然后如同把手伸入装有叶子的袋子中间那样，把智慧引导到头骨和头皮之间，将皮与骨的结合分开而确立头皮。然后是肩部的皮。然后顺逆地确立右手的皮。然后以同样方式确立左手的皮。然后是背部的皮，确立它后顺逆地确立右脚的皮。然后以同样方式确立左脚的皮。然后依次确立生殖器、腹部、心脏、颈部的皮。然后在颈部皮之后确立下颌的皮，直到下唇为止而完成。这样观察粗大的部分时，细微的部分也变得明显。方位是生在两个方位。处所是包裹全身而住。界限是，以下以安住处为界，上以虚空为界，这是它的同类界限。异类界限则与发相同。

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 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.

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.



我来直译这段巴利文：
188. "肉"是指九百块肉团。它们全部从颜色来说是红色的，如木棉花的颜色。形状上，小腿肚的肉形如棕榈叶包的米饭的形状。大腿肉形如磨石柄的形状。臀部肉形如炉顶的形状。背部肉形如棕榈糖片的形状。两肋的肉形如涂在壶腹上的薄泥的形状。乳房肉形如揉圆后丢下的泥团的形状。两臂的肉形如剥皮后对折的大老鼠的形状。这样观察粗大的部分时，细微的部分也变得明显。方位是生在两个方位。处所是涂抹在三百二十块骨头上而住。界限是，以下以安住在骨聚上的底部，上以皮，横向以彼此为界限，这是它的同类界限。异类界限则与发相同。
189. "筋"是指九百根筋。颜色上所有的筋都是白色的。形状有多种形状。在这些筋中，从颈部上方开始，五根大筋缠绕着身体从前面下来。五根从后面。五根从右边。五根从左边。缠绕右手的也有五根在手的前面。五根在后面。同样地缠绕左手的也是如此。缠绕右脚的也有五根在脚的前面。五根在后面。同样地缠绕左脚的也是如此。如是六十根称为持身的大筋缠绕着身体而下来，它们也被称为腱。它们全都形如米芽的形状。其他的筋覆盖着各个部位而住。比那些更细的形如线绳的形状。其他更细的形如腐藤的形状，其他更细的形如大琵琶弦的形状。其他形如粗线的形状。手脚背上的筋形如鸟爪的形状。头上的筋形如儿童的头网的形状。背上的筋形如晒在阳光下的湿网的形状。其余遍布各肢体的筋形如穿在身上的网衣的形状。方位是生在两个方位。处所是结合全身的骨头而住。界限是，以下以安住在三百根骨头上面的底部，上以接触肉皮的部分，横向以彼此为界限，这是它们的同类界限。异类界限则与发相同。

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 , 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.

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.

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.

Akkhakaṭṭhīni khuddakalohavāsidaṇḍasaṇṭhānāni. Koṭṭaṭṭhīni ekato parikkhīṇasīhaḷakuddālasaṇṭhānāni. Bāhuṭṭhīni ādāsadaṇḍakasaṇṭhānāni. Aggabāhuṭṭhīni yamakatālakandasaṇṭhānāni. Maṇibandhaṭṭhīni ekato alliyāpetvā ṭhapitasīsakapaṭṭaveṭhakasaṇṭhānāni. Piṭṭhihatthaṭṭhīni koṭṭitakandalakandarāsisaṇṭhānāni . Hatthaṅgulīsu mūlapabbaṭṭhīni paṇavasaṇṭhānāni. Majjhapabbaṭṭhīni aparipuṇṇapanasaṭṭhisaṇṭhānāni. Aggapabbaṭṭhīni katakabījasaṇṭhānāni.

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.


我来直译这段巴利文：
190. "骨"是指除了三十二块牙骨外，其余有六十四块手骨，六十四块脚骨，六十四块依肉的软骨，两块跟骨，每只脚各两块踝骨，两块小腿骨，一块膝骨，一块大腿骨，两块髋骨，十八块脊椎骨，二十四块肋骨，十四块胸骨，一块心骨，两块锁骨，两块肩胛骨，两块上臂骨，两块各两节的前臂骨，七块颈骨，两块颌骨，一块鼻骨，两块眼窝骨，两块耳骨，一块额骨，一块顶骨，九块头盖骨，如是大约三百块骨头，它们全部从颜色来说是白色的。形状上有多种形状。
其中，脚趾端的骨形如洗衣棒的种子的形状。其次的中节骨形如面包树心的形状。根节骨形如小鼓的形状。脚背骨形如切碎的芽根堆的形状。跟骨形如单个的棕榈果核的形状。踝骨形如包扎的游戏球的形状。小腿骨在踝骨上安住处形如剥皮的嫩芽的形状。小的小腿骨形如弓杆的形状。大的形如枯蛇背的形状。膝骨形如一边磨损的泡沫的形状。其中小腿骨的安住处形如极锐利的牛角的形状。大腿骨形如未修好的斧柄的形状。它在髋骨上的安住处形如游戏球的形状。与髋骨安住处形如切顶的大龙脑香果的形状。
两块髋骨结合在一起时形如陶工的炉的形状。分开时各形如铁匠的锤的形状。末端的坐骨形如向下的蛇头的形状，在七八处有孔无孔。脊椎骨从内侧看形如一层层置放的头巾的形状。从外侧看形如珠串的形状。它们之间有两三个像锯齿一样的刺。二十四块肋骨中不完整的形如不完整的刀的形状。完整的形如完整的刀的形状。全部形如白鸡张开的翅膀的形状。十四块胸骨形如破旧的马车架的形状。心骨形如汤勺的头的形状。
锁骨形如小铁斧柄的形状。肩胛骨形如一边磨损的锡兰锄头的形状。上臂骨形如镜柄的形状。前臂骨形如成对的棕榈茎的形状。腕骨形如并排放置的头巾的形状。手背骨形如切碎的芽根堆的形状。手指的根节骨形如小鼓的形状。中节骨形如不完整的面包树心的形状。端节骨形如洗衣棒的种子的形状。
七块颈骨形如用棒穿起排列的竹芽片的形状。下颌骨形如铁匠的铁锤的形状。上颌骨形如刮刀的形状。眼窝骨和鼻窝骨形如去髓的嫩棕榈茎的形状。额骨形如倒置的贝壳碗盖的形状。耳后骨形如理发师的剃刀套的形状。在额骨和耳后骨上系带处的骨形如皱缩的满壶薄片的形状。顶骨形如开口的弯椰子的形状。头骨形如缝补后的破葫芦碗的形状。


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.

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.

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 bhinnena thūlanhārunā vinibaddhaṃ hutvā hadayamaṃsaṃ parikkhipitvā ṭhitaṃ. Paricchedato vakkaṃ vakkabhāgena paricchinnaṃ, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.

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.

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.



我来直译这段巴利文：
方位是生在两个方位。处所是一般地住在全身。特别是其中头骨安住在颈骨上。颈骨在脊椎骨上。脊椎骨在髋骨上。髋骨在大腿骨上。大腿骨在膝骨上。膝骨在小腿骨上。小腿骨在踝骨上。踝骨安住在脚背骨上。界限是，内以骨髓，上以肉，端和根以彼此为界限，这是它们的同类界限。异类界限则与发相同。
191. "骨髓"是指那些骨头内部的髓。它从颜色来说是白色的。形状上，大骨内部的形如放在竹管中蒸煮的粗藤芽的形状。小骨内部的形如放在竹节中蒸煮的细藤芽的形状。方位是生在两个方位。处所是安住在骨头内部。界限是以骨头内部为界限，这是它的同类界限。异类界限则与发相同。
192. "肾"是指一起结合的两块肉团。它从颜色来说是淡红色，如珊瑚木的颜色。形状如儿童的双游戏球的形状，或如一茎相连的两个芒果的形状。方位是生在上方位。处所是以从颈际出来的一根，稍行后分成两支的粗筋结合，围绕着心肉而住。界限是以肾的部分为界限，这是它的同类界限。异类界限则与发相同。
193. "心"是指心肉。它从颜色来说如红莲花瓣背面的颜色。形状如去除外瓣后倒置的莲花蕾的形状。外面光滑，内如丝瓜的内部。有智慧者的稍微开放，愚钝者的仍是蕾状。它内部有如龙脑香核安住大小的凹处，那里约有半斗的血液安住，意界和意识界依此而转。这心对于贪行者是红色的，对于嗔行者是黑色的，对于痴行者如洗肉水的颜色，对于寻行者如蚕豆汤的颜色，对于信行者如甘尼迦罗花的颜色，对于慧行者显得清澈、明净、无浊、洁白、清净，如已擦拭的天然宝石般发光。方位是生在上方位。处所是安住在身体内两乳房之间。界限是以心的部分为界限，这是它的同类界限。异类界限则与发相同。
194. "肝"是指双层肉片。它从颜色来说是红色而带黄，如不太红的睡莲花瓣背面的颜色。形状如根部为一而顶端成对的阔叶树叶的形状。愚钝者的是一片而大，有智慧者的是两片或三片而小。方位是生在上方位。处所是住在两乳房内部依靠右边。界限是以肝的部分为界限，这是它的同类界限。异类界限则与发相同。

195.Kilomakanti paṭicchannāpaṭicchannabhedato duvidhaṃ pariyonahanamaṃsaṃ. Taṃ duvidhampi vaṇṇato setaṃ dukūlapilotikavaṇṇaṃ. Saṇṭhānato attano okāsasaṇṭhānaṃ. Disato paṭicchannakilomakaṃ uparimāya disāya. Itaraṃ dvīsu disāsu jātaṃ. Okāsato paṭicchannakilomakaṃ hadayañca vakkañca paṭicchādetvā, appaṭicchannakilomakaṃ sakalasarīre cammassa heṭṭhato maṃsaṃ pariyonandhitvā ṭhitaṃ. Paricchedato heṭṭhā maṃsena, upari cammena, tiriyaṃ kilomakabhāgena paricchinnaṃ, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.

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.

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.

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.

199.Antaguṇanti 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.


我来为您直译这段巴利文经文：
195. 膜分为覆藏膜和非覆藏膜两种。这两种在颜色上都是白色，如细薄布料的颜色。形状上与其所在位置的形状相同。方位上，覆藏膜位于上方，另一种则生于两个方位。位置上，覆藏膜覆盖着心脏和肾脏，非覆藏膜则遍布全身皮下包裹着肌肉。界限上，下接肌肉，上接皮肤，横向以膜的部分为界，这是其同类界限。异类界限则与毛发相同。
196. 脾脏是腹部的舌状肉。其颜色青黑，如木犀草花的颜色。形状约有七指长，无系带，形如黑色小牛犊的舌头。方位上生于上方。位置上位于心脏左侧，倚靠腹膜的上部，若此处受到打击伤害而外露，生物即会丧命。界限上以脾脏部分为界，这是其同类界限。异类界限则与毛发相同。
197. 肺是由三十二块肉块组成的肺肉。其颜色鲜红，如半熟无花果的颜色。形状如不规则切割的厚饼块。内部因无所食饮，被业生火界所逼迫，如被燃烧的草束一般无味无精。方位上生于上方。位置上在身体内部两乳房之间，覆盖着心脏和肝脏上方悬垂而住。界限上以肺部分为界，这是其同类界限。异类界限则与毛发相同。
198. 肠对于男子长三十二肘，对于女子长二十八肘，在二十一处盘绕成圈。其颜色洁白，如石灰的颜色。形状如盘绕在血盆中的断头蛇的形状。方位上生于两个方位。位置上因上系于咽喉下系于粪道，故位于身内咽喉与粪道之间。界限上以肠的部分为界，这是其同类界限。异类界限则与毛发相同。
199. 肠系膜是在肠道盘绕处的系带。其颜色洁白，如水芹根的颜色。形状也如水芹根的形状。方位上生于两个方位。位置上，如同人们做锄镰等工作时牵引工具的绳索不使工具部件散落一样，它系住二十一处肠道盘绕处使之不致散开，如同缝在脚垫圆圈之间的绳索。界限上以肠系膜部分为界，这是其同类界限。异类界限则与毛发相同。

200.Udariyanti udare bhavaṃ asitapītakhāyitasāyitaṃ. Taṃ vaṇṇato ajjhohaṭāhāravaṇṇaṃ. Saṇṭhānato parissāvane sithilabaddhataṇḍulasaṇṭhānaṃ. Disato uparimāya disāya jātaṃ. Okāsato udare ṭhitaṃ.

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 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.

Paricchedato udarapaṭalena ceva udariyabhāgena ca paricchinnaṃ. Ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.

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.



我来为您直译这段巴利文：
200. 胃中物是指胃中所食、所饮、所嚼、所尝之物。其颜色如所吞食物的颜色。形状如滤器中松散堆积的米粒的形状。方位上生于上方。位置上处于胃中。
所谓胃，是指如同湿布两边挤压时中间形成气泡一样的内膜，外面光滑，里面如肉团包裹的污浊毛毯花纹，也可以说像是煮沸的面包树皮的内部。其中居住着蠕虫、蛔虫、发虫、针口虫、织机线虫等三十二种虫类，它们成群结队地游走。当无饮食时，它们跳跃鸣叫，撞击心肉；在吞咽饮食时，它们向上仰起，争先恐后地抢夺最初吞下的两三口食物。胃是这些虫子的产房、厕所、病房和坟场。就像旃陀罗村门前的污水沟中，当夏季下着大雨时，被水冲刷的尿、粪、皮、骨、筋、痰、涕、血等各种污秽之物堆积在一起，与泥水混杂，经过两三天后生出虫群，被太阳暴晒煎熬，表面冒出泡沫，呈深蓝色，散发极其恶臭令人厌恶，不堪靠近、不堪目睹，更不用说闻嗅或品尝。同样地，各种饮食被牙齿磨碎，被舌头翻搅，与唾液混合，立刻失去原有的色香味等美好品质，如织工和狗呕吐物一般，落入胃中被胆汁、痰、风包裹，被胃火煎熬，虫群遍布，表面不断冒出泡沫，变得极其污秽恶臭令人厌恶。仅仅听闻此事就会对饮食生厌，更不用说用智慧之眼观察。所吞入的饮食在此分成五部分：一部分被虫子吃掉，一部分被胃火烧尽，一部分变成尿，一部分变成粪，一部分转化为营养滋养血肉等。
界限上以胃壁和胃中物部分为界，这是其同类界限。异类界限则与毛发相同。
201. 粪便即是大便。其颜色大多与所吞食物的颜色相同。形状与其所在处的形状相同。方位上生于下方。位置上在大肠中。所谓大肠，是位于脐下、脊椎根部之间，在小肠末端，高度约八指宽，如竹管一般。就像落在地面上的雨水渗透下去充满下层土地一样，凡是落入胃中的饮食等物，被胃火煮沸起泡，渐渐熟透，如同被磨石磨碎一般变得细软，经由肠道渗透下沉，压实堆积，如同竹节中塞入的黄泥一般。界限上以大肠壁和粪便部分为界，这是其同类界限。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 , ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.

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.

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.

205.Pubboti 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.



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202. 脑是位于颅腔内的髓质团。其颜色洁白，如蘑菇团的颜色。也可以说像是未凝固的变质牛奶的颜色。形状与其所在处的形状相同。方位上生于上方。位置上在颅腔内，依靠四条缝合线而住，如同四团面团合在一起。界限上以颅腔内壁和脑部分为界，这是其同类界限。异类界限则与毛发相同。
203. 胆有两种：系胆和非系胆。其中系胆的颜色如浓稠的蜂蜜油的颜色。非系胆的颜色如枯萎的藤花的颜色。形状上两者都与其所在处的形状相同。方位上，系胆生于上方，另一种生于两个方位。位置上，非系胆除了毛发、指甲、无肉之处和坚硬干燥的皮肤外，如水中的油滴般遍布其余身体，当它变坏时，眼睛发黄，天旋地转，身体颤抖发痒。系胆位于心肺之间，依附于肝肉，处在如同大葫芦囊一样的胆囊中，当它变坏时，众生发狂，心智颠倒，丢弃惭愧，做不该做的事，说不该说的话，想不该想的事。界限上以胆的部分为界，这是其同类界限。异类界限则与毛发相同。
204. 痰是身体内约一杯量的痰液。其颜色洁白，如楞伽叶汁的颜色。形状与其所在处的形状相同。方位上生于上方。位置上在胃壁中。当吞咽饮食时，就像水中的水藻当木片或树叶落入时分开成两半又重新覆盖一样，当饮食落入时它也分开成两半又重新覆盖。当它变质时，胃就像烂脓疮或臭鸡蛋一般极其恶心，散发腐臭。因其上升的臭气，打嗝和口腔都如腐尸般恶臭。这样的人会被人说"走开，你很臭"。它增厚后就像厕所的盖板一样，将腐臭封闭在胃壁内。界限上以痰的部分为界，这是其同类界限。异类界限则与毛发相同。
205. 脓是由腐败的血液形成的脓液。其颜色如枯黄树叶的颜色。在死尸中则呈腐烂浓稠粪便的颜色。形状与其所在处的形状相同。方位上存在于两个方位。位置上，脓没有固定的位置可以积聚，在任何被树桩、荆棘、打击、火焰等损伤的身体部位，血液凝结腐烂，或生疮肿等处都会出现。界限上以脓的部分为界，这是其同类界限。异类界限则与毛发相同。

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.

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 sedabhāgena paricchinno, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.

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.

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.



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206. 血有两种：积聚血和流动血。其中积聚血的颜色如熟透的浓稠紫胶汁的颜色。流动血如清澈的紫胶汁的颜色。形状上两者都与其所在处的形状相同。方位上，积聚血生于上方，另一种生于两个方位。位置上，流动血除了毛发、指甲、无肉之处和坚硬干燥的皮肤外，沿着脉络网遍布全身。积聚血充满肝脏下部约一杯量，少量少量地渗出在心、肾、肺上方，滋润着肾脏、心脏、肝脏、肺脏。若不能滋润这些脏器，生物就会口渴。界限上以血的部分为界，这是其同类界限。异类界限则与毛发相同。
207. 汗是从毛孔等处流出的水界。其颜色如澄清的芝麻油的颜色。形状与其所在处的形状相同。方位上生于两个方位。位置上，汗没有固定的位置可以像血液那样常驻。当身体被火热、日晒、季节变化等所煎熬时，就像从水中拔出的不规则切断的青莲茎一样，从所有毛孔中流出，因此其形状应依据毛孔的形状来理解。修行者观察汗时，应当以充满毛孔的状态来作意。界限上以汗的部分为界，这是其同类界限。异类界限则与毛发相同。
脂肪是凝固的油脂。其颜色如切开的姜黄的颜色。形状上，对于肥胖者，在皮肉之间如同姜黄色的细布；对于瘦弱者，则依附于小腿肉、大腿肉、脊椎旁的背肉、腹部肌肉等处，如同二重三重叠放的姜黄色细布。方位上生于两个方位。位置上，对肥胖者遍布全身，对瘦者依附于小腿肉等处。即使是被称为油脂的东西，因为极其令人厌恶，也不会用来作头油或鼻油等。界限上，下接肌肉，上接皮肤，横向以脂肪部分为界，这是其同类界限。异类界限则与毛发相同。
208. 泪是从眼中流出的水界。其颜色如澄清的芝麻油的颜色。形状与其所在处的形状相同。方位上生于上方。位置上在眼窝中。它不像胆囊中的胆汁那样常常积聚在眼窝中。而是当众生欢喜时大笑，忧伤时哭泣悲叹，或食用某些不适当的食物，或眼睛被烟尘污物等所触扰时，由这些喜忧、不当食物和季节所引起，充满眼窝而住或流出。修行者观察泪时，应当以充满眼窝的状态来观察。界限上以泪的部分为界，这是其同类界限。异类界限则与毛发相同。

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 honti, tadā tattha nhānakāle pasannaudakūpari sinehabinduvisaṭo viya ito cito ca sañcarati. Paricchedato vasābhāgena paricchinnā, ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.

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.

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.

212.Lasikāti 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.



我来为您直译这段巴利文：
209. 油脂是融化的脂肪。其颜色如椰子油的颜色。也可以说如倒在粥上的油的颜色。形状如沐浴时浮在清水表面游动的油滴的形状。方位上生于两个方位。位置上主要位于手掌、手背、脚掌、脚背、鼻孔、前额和肩峰等处。它不是常常以融化状态存在于这些部位。而是当这些部位因火热、日晒、季节变化或体内元素变化而生热时，就像沐浴时浮在清水表面的油滴一样四处游动。界限上以油脂部分为界，这是其同类界限。异类界限则与毛发相同。
210. 唾液是口腔内混合泡沫的水界。其颜色洁白如泡沫的颜色。形状与其所在处的形状相同，也可以说是泡沫的形状。方位上生于上方。位置上从两颊下流至舌上。它不是常常积聚在此处。而是当众生看到或想起某种食物，或口中含有热、苦、辣、咸、酸的东西，或当他们心中不适，或对某事生起厌恶时，唾液就会生起，从两颊下流至舌上。在舌尖处它较稀薄，在舌根处较浓厚，能够像河岸沙地里挖的水井中的水一样，源源不断地浸润放入口中的炒谷、米粒或其他任何可咀嚼之物。界限上以唾液部分为界，这是其同类界限。异类界限则与毛发相同。
211. 鼻涕是从脑中流出的污秽。其颜色如幼嫩棕榈树髓的颜色。形状与其所在处的形状相同。方位上生于上方。位置上充满鼻孔而住。它不是常常积聚在此处。就像有人在莲叶上包裹酸奶，用刺从下面刺穿，酸奶就会从孔中流出滴落一样，当众生哭泣，或因不适当的食物和季节而生起体内元素紊乱时，头内变成腐烂痰状的脑髓就会流下，经过上颚的孔道，充满鼻孔或流出。修行者观察鼻涕时，应当以充满鼻孔的状态来观察。界限上以鼻涕部分为界，这是其同类界限。异类界限则与毛发相同。
212. 关节滑液是身体关节内部的粘稠腐液。其颜色如金铃花树脂的颜色。形状与其所在处的形状相同。方位上生于两个方位。位置上起到润滑骨节作用，存在于一百八十个关节内部。如果这滑液少的人，站起、坐下、前进、后退、弯曲、伸展时，骨头会发出咯咯声，走路时像发出响指声一样。走了一由旬或两由旬的路程，风界就会紊乱，四肢疼痛。如果滑液多的人，站起坐下等动作时骨头不会发出咯咯声，走很长的路程也不会风界紊乱，四肢也不会疼痛。界限上以滑液部分为界，这是其同类界限。异类界限则与毛发相同。

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.

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 apubbāpariyāva pākaṭā honti. Tena vuttaṃ manasikārakosallakathāyaṃ ‘‘ādikammikassa hi kesāti manasikaroto manasikāro gantvā muttanti imaṃ pariyosānakoṭṭhāsameva āhacca tiṭṭhatī’’ti.

Sace pana bahiddhāpi manasikāraṃ upasaṃharati, athassa evaṃ sabbakoṭṭhāsesu pākaṭībhūtesu āhiṇḍantā manussatiracchānādayo sattākāraṃ vijahitvā koṭṭhāsarāsivaseneva upaṭṭhahanti, tehi ca ajjhohariyamānaṃ pānabhojanādi koṭṭhāsarāsimhi pakkhipamānamiva upaṭṭhāti.

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.

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.

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.

Evaṃ paṭhamajjhānavasena ijjhamānampi cetaṃ kammaṭṭhānaṃ vaṇṇasaṇṭhānādīsu satibalena ijjhanato kāyagatāsatīti vuccati.

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 …pe… pāṇaharānaṃ adhivāsakajātiko hoti (ma. ni. 

我来为您直译这段巴利文：
213. 尿是尿液。其颜色如豆子碱水的颜色。形状如倒置水罐内的水的形状。方位上生于下方。位置上在膀胱内。所谓膀胱就是尿囊。就像在污水池边放置一个无口的滤水罐，污水会流入其中但看不见进入的通道一样，尿液从身体流入但看不见进入的通道，而流出的通道则很明显。当膀胱充满时，众生就会有想要小便的冲动。界限上以膀胱内部和尿的部分为界，这是其同类界限。异类界限则与毛发相同。
214. 如此确定了毛发等部分的颜色、形状、方位、位置和界限之后，依次地不过快地等方式，从颜色、形状、气味、所依处、位置五个方面，反复作意"厌恶、厌恶"。当超越概念时，就像有眼之人观察三十二种花束用一根线串起的花环时，所有花朵同时清晰可见一样，当观察"此身中有发"等时，所有这些法也都同时清晰可见。因此在作意善巧论中说："初学者作意'发'时，作意会一直到达最后的部分'尿'才停止。"
如果把作意扩展到外部，当所有部分都变得明显时，走动的人、畜等众生就会失去有情的形相，只显现为部分的堆积，他们所吞食的饮食等也显现为投入部分堆积中。
然后随着逐渐放下等，反复作意"厌恶、厌恶"，渐次地生起安止定。其中，毛发等依颜色、形状、方位、位置、界限而显现是取相。从一切方面以厌恶而显现是似相。对此熟习、修习，如前所说不净业处一样，以初禅的方式生起安止定。
对于只有一个部分明显，或在一个部分得到安止后不再修习其他部分的人，只生起一个安止定。对于有多个部分明显，或在一个部分得到禅定后继续修习其他部分的人，就像摩勒迦长老一样，按照部分的数目生起初禅。
据说这位尊者握住长部诵者无畏长老的手说："朋友无畏，且先记住这个问题"，然后说："摩勒迦长老在三十二部分中得到三十二个初禅。如果夜间入定一次，白天入定一次，一个半月后才能再次入定；如果每天只入定一次，超过一个月才能再次入定。"
这样依初禅而成就的业处，因以颜色、形状等的念力而成就，故称为身至念。
修习这身至念的比丘能克服不乐与乐，不为不乐所克服，能一再战胜已生起的不乐。能克服恐怖与畏惧，不为恐怖与畏惧所克服，能一再战胜已生起的恐怖与畏惧。能忍受寒热...乃至危害生命的[感受]。;

3.159). Kesādīnaṃ vaṇṇabhedaṃ nissāya catunnaṃ jhānānaṃ lābhī hoti. Cha abhiññā paṭivijjhati (ma. ni. 3.159).

Tasmā have appamatto, anuyuñjetha paṇḍito;

Evaṃ anekānisaṃsaṃ, imaṃ kāyagatāsatinti.

Idaṃ kāyagatāsatiyaṃ vitthārakathāmukhaṃ.

Ānāpānassatikathā

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 –

‘‘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 … aniccānupassī… virāgānupassī… nirodhānupassī. Paṭinissaggānupassī assasissāmīti sikkhati. Paṭinissaggānupassī passasissāmīti sikkhatī’’ti –

Evaṃ soḷasavatthukaṃ ānāpānassatikammaṭṭhānaṃ niddiṭṭhaṃ. Tassa bhāvanānayo anuppatto. So pana yasmā pāḷivaṇṇanānusāreneva vuccamāno sabbākāraparipūro hoti. Tasmā ayamettha pāḷivaṇṇanāpubbaṅgamo niddeso.



我来为您直译这段巴利文：
基于毛发等的色差，成就四禅。证得六神通(中部3.159)。
因此智者当不放逸，应当勤修习；
如是具众多利益，此身至念法。
这是关于身至念的详细说明。
入出息念论
215. 现在世尊这样赞叹说："诸比丘，这入出息念定若修习、多修，则寂静、殊胜、纯净、安乐而住，能立即消除、平息已生起的恶不善法。"
"诸比丘，如何修习入出息念定，如何多修，才能寂静、殊胜、纯净、安乐而住，能立即消除、平息已生起的恶不善法？在此，诸比丘，比丘往阿兰若，或往树下，或往空闲处，结跏趺坐，身体正直，安立正念在面前。他正念而入息，正念而出息。入息长时，了知：'我入息长'；出息长时...入息短时...出息短时，了知：'我出息短'。他学：'我觉知全身而入息'；学：'我觉知全身而出息'。学：'我平息身行而入息'；学：'我平息身行而出息'。[学：'我]觉知喜...觉知乐...觉知心行...平息心行...觉知心...令心喜悦...令心专注...令心解脱...随观无常...随观离欲...随观灭...随观舍离而入息'；学：'我随观舍离而出息'。"
如此宣说了十六事入出息念业处。现在应述其修习方法。因为依据经文解释而说才能完整无缺，所以这里要先作经文解释。

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.

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 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.

Ayaṃ panettha saṅkhepattho. Bhikkhave, kena pakārena kenākārena kena vidhinā bhāvito ānāpānassatisamādhi kena pakārena bahulīkato santo ceva…pe… vūpasametīti.

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. 

我来为您直译这段巴利文：
216. "诸比丘，如何修习入出息念定"中，首先"如何"是想要从各方面详细解释入出息念定修习的发问。"诸比丘，修习入出息念定"是为了从各方面详细解释而指出所问之法。"如何多修...乃至...平息"中也是同样的道理。其中"修习"是指生起或增长。"入出息念定"是与摄持入出息的念相应的定，或在入出息念中的定是入出息念定。"多修"是指反复修习。"寂静且殊胜"是既寂静又殊胜。两处都应以"且"字理解其限定。这是什么意思？这入出息念定不像不净业处那样仅在通达方面寂静且殊胜，而在所缘方面因为粗糙和厌恶的缘故既不寂静也不殊胜。它不会以任何方式不寂静或不殊胜，而是因所缘的寂静性而寂静、止息、寂灭，也因通达所说的[禅]支的寂静性而寂静；因所缘的殊胜性而殊胜、令人无厌，也因[禅]支的殊胜性而殊胜。因此说"寂静且殊胜"。
"纯净且安乐而住"中，"纯净"是指无需浇灌，即不需加入、不需混合、独特、特有。此中不需以预备或近行[定]使之寂静。从最初作意开始就以自身本性而寂静且殊胜，这是其义。有些人说"纯净"是指不需加入，有力，本性甘美。如此，应知这是纯净的，且因在每次安止时都带来身心之乐而是安乐住。"已生起的"是指未被镇伏的。"恶"是指低劣的。"不善法"是指由无善巧而生的法。"立即消除"是指刹那间就消除、镇伏。"平息"是指完全平息。或因属于通达分，随着圣道的增长而渐次断除、止息，这是所说的意思。
这里的简要含义是：诸比丘，以何种方式、何种形态、何种方法修习入出息念定，以何种方式多修，才能寂静且...乃至...平息？
217. 现在为了详述其义，说"在此，诸比丘"等。其中"在此，诸比丘，比丘"是说：诸比丘，在这个教法中的比丘。这里的"在此"一词显示能生起一切种入出息念定的人所依止的教法，也否定其他教法有此性质。因为这样说："诸比丘，唯在此处有沙门...乃至...其他的外道沙门是空无的。"（中部

1.139). Tena vuttaṃ ‘‘imasmiṃ sāsane bhikkhū’’ti.

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 asakkontaṃ tamevārammaṇaṃ upacārappanāvasena upanisīdati ceva upanipajjati ca. Tenāhu porāṇā –

‘‘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);

Evamassetaṃ senāsanaṃ bhāvanānurūpaṃ hoti. Tena vuttaṃ ‘‘idamassa ānāpānassatisamādhibhāvanānurūpasenāsanapariggahaparidīpana’’nti.

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.

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.

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 –

‘‘Yathāpi 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);

Tenassa parakkamajavayoggabhūmiṃ araññasenāsanaṃ dassento bhagavā ‘‘araññagato vā’’tiādimāha.



我来为您直译这段巴利文：
（中部1.139）。因此说"在这教法中的比丘"。
"往阿兰若，或...乃至...往空闲处"，这是显示适合修习入出息念定的住处选择。因为这比丘长久以来心随逐于色等所缘，不愿趣向入出息念定所缘，如同套上倔强牛的车子只会往路外奔跑。因此，就像牧牛人想要调伏喝了母牛所有奶而长大的倔强小牛，就把它从母牛那里带开，在一边深埋一根大柱子，用绳子把它拴在那里，那小牛虽四处挣扎，但无法逃脱，就只好在柱子旁坐下或躺下。同样地，这比丘想要调伏长久饮用色等所缘之味而增长的恶心，就应当把它从色等所缘带开，带入阿兰若...乃至...空闲处，用念的绳子拴在入出息的柱子上。如此他的心虽然四处挣扎，但因得不到以前习惯的所缘，无法切断念的绳子逃走，就会以近行定和安止定的方式在那所缘上安住和安卧。因此古人说：
"如同此处人，系牛犊于柱；
应当系自心，于念所缘牢。"
如此这住处对他适合修习。因此说"这是显示适合修习入出息念定的住处选择"。
或者说，因为在业处分类中最殊胜的这入出息念业处，是一切遍智佛、辟支佛、佛弟子们证得殊胜和现法乐住的立足处，离开充满男女象马等声音的村边是无法修习的，因为声音是禅定的刺。而在远离村落的阿兰若，瑜伽行者容易摄取这业处，生起入出息第四禅，以此为基础观察诸行，证得最上果阿罗汉。因此世尊显示适合他的住处，说"往阿兰若"等。
世尊如同相地师，就像相地师看见并详细考察城市地基后指示说"在此建城"，城市顺利建成后从王室获得大尊敬；同样地，[世尊]考察适合瑜伽行者的住处后指示说"应在此修习业处"，之后瑜伽师在那里修习业处，次第证得阿罗汉时，[世尊]得到"他确实是正等正觉者"的大尊敬。
这比丘被称为如豹。就像大豹王依止阿兰若的草丛、林丛或山丛潜伏，捕捉野牛、水牛、羚羊、野猪等兽，同样地，应知这在阿兰若等处修习业处的比丘，次第地捕获预流、一来、不还、阿罗汉道以及圣果。因此古人说：
"正如豹王者，潜伏捕诸兽；
如是佛子修，瑜伽观禅者；
入于阿兰若，证得最上果。"
因此世尊显示适合他精进发挥的阿兰若住处，说"往阿兰若"等。

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.

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.

219.Sosatova 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 –

‘‘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. 

我来为您直译这段巴利文：
218. 其中"往阿兰若"是指：如说"出了门柱之外的一切都是阿兰若"，和"阿兰若住处是指至少五百弓[远离村庄]"，在如此定义的阿兰若中，去到任何适合独处的阿兰若。"往树下"是指去到树的附近。"往空闲处"是指去到空旷寂静之处。这里除了阿兰若和树下外，去到其余七种住处也可以说是"往空闲处"。
如此为他指示了适合三季、适合体质、适合修习入出息念的住处后，为指示不懈怠不掉举的寂静威仪，说"坐"。然后为显示坐姿的稳固、入出息运行的舒适和摄取所缘的方法，说"结跏趺坐"等。其中"跏趺"是指全面约束大腿的坐姿。"结"是指绑紧。"身体正直"是指上身正直而安置。使十八脊椎骨的末端相对。这样坐时皮、肉、筋不会下垂。因此那些由于下垂而每刻生起的感受就不会生起。当这些[感受]不生起时，心成为专一，业处不会退失，而会增长广大。"安立正念在面前"是指使念安立于业处的面前。或者如《无碍解道》中说："'遍'是遍摄义。'面'是出离义。'念'是现起义。因此说'遍面念'"，这里的意义也应如此理解。这里的简要含义是：使念成为遍摄出离。
219. "他正念而入息，正念而出息"是说那比丘如此坐下，如此安立念后，不舍离那念，正念而入息，正念而出息，成为正念行者。现在为显示以何种方式成为正念行者，说"入息长时"等。因为这在《无碍解道》中关于"他正念而入息，正念而出息"的解释中说：
"以三十二种方式成为正念行者。了知长入息时心一境性无散乱，念即现起。以那念、那智成为正念行者。[了知]长出息时...乃至...随观舍离入息时，随观舍离出息时心一境性无散乱，念即现起。以那念、那智成为正念行者。"（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.

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 nikkhamantā ca pavisantā ca te ‘‘dīghā’’ ittaramaddhānaṃ nikkhamantā ca pavisantā ca ‘‘rassā’’ti veditabbā.

Tatrāyaṃ bhikkhu navahākārehi dīghaṃ assasanto passasanto ca ‘‘dīghaṃ assasāmi, passasāmī’’ti pajānāti. Evaṃ pajānato cassa ekenākārena kāyānupassanāsatipaṭṭhānabhāvanā sampajjatīti veditabbā. Yathāha paṭisambhidāyaṃ (paṭi. ma. 

我来为您直译这段巴利文：
1.165)。
其中"入息长时"是指正在进行长入息。《律注》中说："入息是出去的风，出息是进来的风"。但在《经注》中则相反。这里对所有胎生者来说，从母胎出来时，首先内风出去，然后外风携带细尘进入，碰到上颚而消失。如此应当了知入出息。
他们的长短应当依时程而了知。就像遍布空间的水或沙，称为"长水、长沙，短水、短沙"一样，细微的入出息在象身和蛇身中，慢慢充满和慢慢出去，经过被称为他们自身的长时程，因此称为长。在狗和兔子等[身中]，快速充满和快速出去，经过被称为他们自身的短时程，因此称为短。在人中，有些人如象和蛇一样，依时间长度而有长入息和长出息。有些如狗和兔子一样短，因此对他们来说，经长时程出入的称为"长"，经短时程出入的称为"短"，应当如此了知。
这里这比丘以九种方式[觉知]长入息和长出息时，了知"我入息长，出息长"。应当了知对如此了知者来说，以一种方式成就身随观念住修习。如《无碍解道》所说（无碍解道;

1.166) –

‘‘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.

Esa 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.

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 –

Dīgho rasso ca assāso,

Passāsopi ca tādiso;

Cattāro vaṇṇā vattanti,

Nāsikaggeva bhikkhunoti. (pārā. aṭṭha. 2.165);



我来为您直译这段巴利文：
（无碍解道1.166）-
"如何入息长时了知'我入息长'？出息长时了知'我出息长'？被称为长时的长入息他入息。被称为长时的长出息他出息。被称为长时的长入出息他入息也出息。在被称为长时的长入出息他入息和出息时生起欲求。由欲求力，在被称为长时的更微细长入息他入息。由欲求力，在被称为长时的更微细长出息...乃至...长入出息他入息也出息。由欲求力，在被称为长时的更微细长入出息他入息和出息时生起喜悦。由喜悦力，在被称为长时的更微细长入息他入息。由喜悦力，在被称为长时的更微细长出息...乃至...长入出息他入息也出息。由喜悦力，在被称为长时的更微细长入出息他入息和出息时，心从长入出息转离，舍得以安立。以这九种方式[观察]长入出息的身。现起是念。随观是智。身是现起而非念。念是现起也是念。以那念、那智随观那身。因此说是修习身随观念住。"
对"短"的段落也是同样的方法。但这里有个差别，就像这里说"被称为长时的长入息"，那里则说"被称为短时的短入息"。因此应当用短的方式直到"因此说是修习身随观念住"来配合。
如此，他以时间长和短这些方式了知入出息，应知他"入息长时了知'我入息长'...乃至...出息短时了知'我出息短'"。对如此了知者：
"长与短的入息，
出息也是如此；
四种相运行，
就在比丘鼻端。"（《律注》2.165）;

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.

Tattha sikkhatīti evaṃ ghaṭati vāyamati. Yo vā tathābhūtassa saṃvaro, ayamettha adhisīlasikkhā. Yo tathābhūtassa samādhi, ayaṃ adhicittasikkhā. Yā tathābhūtassa paññā, ayaṃ adhipaññāsikkhāti imā tisso sikkhāyo tasmiṃ ārammaṇe tāya satiyā tena manasikārena sikkhati āsevati bhāveti bahulīkarotīti evamettha attho daṭṭhabbo.

Tattha yasmā 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.

Passambhayaṃkāyasaṅkhāraṃ 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.


我来为您直译这段巴利文：
220. "我将觉知全身而入息...乃至...出息，他如此学"是指他使整个入息身的始中终变得明了、明显而入息，他如是学；使整个出息身的始中终变得明了、明显而出息，他如是学。他以如此使之明了、明显的方式，以相应智的心而入息和出息。因此说"我将[如此]入息、出息，他如是学"。因为对一位比丘来说，在细微分散的入息身或出息身中，开始是明显的，而中间和结束不明显。他只能把握开始，在中间和结束时疲倦。对另一位中间明显，而开始和结束不明显。对另一位结束明显，而开始和中间不明显。他只能把握结束，在开始和中间时疲倦。对另一位一切都明显，他能把握一切，不会在任何地方疲倦，显示应当成为这样的[比丘]，所以说"我将觉知全身而入息...乃至...出息，他如此学"。
其中"学"是指如此努力精勤。或者说，对如此者的防护，这是增上戒学；对如此者的定，这是增上心学；对如此者的慧，这是增上慧学。应当了知这里的意思是：他在那所缘上以那念、那作意学习、修习、培育、多修这三学。
其中因为在前面的方法中只是入息和出息而已，没有其他什么要做的。但从这里开始，要努力于生起智等。因此在那里以现在时说"了知'我入息'，了知'我出息'"后，从这里开始，为了显示应当做的生起智等的方式，应当了知以"我将觉知全身而入息"等方式用未来时说法。
"我将平息身行而入息...乃至...出息，他如此学"是指平息、止息、灭除、安抚粗重的身行而入息、出息，他如此学。这里应当如此了知粗细性和止息。因为这比丘在之前未把握[入出息]时，身和心都是粗重的、有扰动的。当身心的粗重性未平息时，入出息也是粗重的，以强力而转起，鼻子不够[用]，他还要用口来入息、出息。但当他的身和心都被把握时，它们就变得寂静、平息。当它们平息时，入出息变得微细而转起，达到"是否存在"需要考察的状态。


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 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 –

‘‘Sāraddhe kāye citte ca, adhimattaṃ pavattati;

Asāraddhamhi kāyamhi, sukhumaṃ sampavattatī’’ti. (pārā. aṭṭha. 2.165);

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.

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.

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 pacchimena paṭippassaddhi veditabbā. Evamettha oḷārikasukhumatā ca passaddhi ca veditabbā.

Paṭisambhidāyaṃ (paṭi. ma. 

我来为您直译这段巴利文：
就像一个人跑步后，或从山上下来后，或从头上放下重担后站着时，入出息是粗重的，鼻子不够[用]，他还要用口来入息、出息。但当他消除那疲劳，洗浴、饮水，用湿布覆胸，躺在凉荫下时，他的入出息变得微细，达到"是否存在"需要考察的状态。同样地，这比丘在之前未把握[入出息]时，身和...乃至...达到"是否存在"需要考察的状态。这是什么原因？因为他在之前未把握时，没有"我要平息粗重的身行"的注意、作意、思维、省察，但在把握时则有。因此他在把握时的身行比未把握时更微细。因此古人说：
"身心紧张时，
[息]极重而转；
身无紧张时，
微细而运行。"
221. 即使在把握时也是粗重的，在初禅近行时微细。在那[近行定]中也是粗重的，在初禅中微细。在初禅和第二禅近行中是粗重的，在第二禅中微细。在第二禅和第三禅近行中是粗重的，在第三禅中微细。在第三禅和第四禅近行中是粗重的，在第四禅中极其微细，达到不转起。这是长部诵者和相应部诵者的见解。
但中部诵者认为在初禅中是粗重的，在第二禅近行中微细，如此[认为]在较低的禅那比较高的禅那近行中更微细。但依一切人的见解，未把握时转起的身行在把握时止息。把握时转起的身行在初禅近行[止息]...乃至...第四禅近行转起的身行在第四禅中止息。这是在止[禅]中的方法。
在观中，未把握时转起的身行是粗重的，在把握大种时微细。那也是粗重的，在把握所造色时微细。那也是粗重的，在把握一切色时微细。那也是粗重的，在把握无色时微细。那也是粗重的，在把握色无色时微细。那也是粗重的，在把握缘时微细。那也是粗重的，在把握有缘名色时微细。那也是粗重的，在以[三]相为所缘的观中微细。那在弱观中是粗重的，在强观中微细。其中应当如前所说的方式了知前前[身行]被后后[身行]止息。如此应当了知这里的粗细性和止息。
在《无碍解道》中（无碍解道;

1.171) panassa saddhiṃ codanāsodhanāhi evamattho vutto –

‘‘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.

‘‘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.

‘‘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?

‘‘Seyyathāpi kaṃse ākoṭite paṭhamaṃ oḷārikā saddā pavattanti. Oḷārikānaṃ saddānaṃ nimittaṃ sugahitattā sumanasikatattā sūpadhāritattā niruddhepi oḷārike sadde atha pacchā sukhumakā 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.

‘‘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.

Ayaṃ tāvettha kāyānupassanāvasena vuttassa paṭhamacatukkassa anupubbapadavaṇṇanā.



我来为您直译这段巴利文：
（无碍解道1.171）中连同问难和解答这样说其义：
"如何'我将平息身行而入息...乃至...出息，他如此学'？什么是身行？长入出息是身的，这些法系属于身，是身行。他学习平息、灭除、安抚这些身行...乃至...由于某种身行而身的前屈、后屈、偏屈、曲屈、动摇、颤动、摆动、震动，[他学习]'我将平息身行而入息'，[他学习]'我将平息身行而出息'。由于某种身行而身不前屈、不后屈、不偏屈、不曲屈、不动摇、不颤动、不摆动、不震动，[他学习]'我将平息寂静微细的身行而入息出息'。
如是说'我将平息身行而入息'他学习，'我将平息身行而出息'他学习。如此的话，风的觉知也不会修习，入出息也不会修习，入出息念也不会修习，入出息念定也不会修习，智者们也不会入此定也不会出此定。
如是说'我将平息身行而入息出息'他学习。如此的话，风的觉知会修习，入出息会修习，入出息念会修习，入出息念定会修习，智者们会入此定也会出此定。如何呢？
就像敲铜钵时，首先粗重的声音转起。因为很好地把握、作意、忆持粗重声音的相，即使粗重声音灭去，之后微细的声音转起。因为很好地把握、作意、忆持微细声音的相，即使微细声音灭去，之后心以微细声音相为所缘而转起。同样地，首先粗重的入出息转起。因为很好地把握、作意、忆持粗重入出息的相，即使粗重入出息灭去，之后微细的入出息转起。因为很好地把握、作意、忆持微细入出息的相，即使微细入出息灭去，之后心以微细入出息相为所缘而不散乱。
如此的话，风的觉知会修习，入出息会修习，入出息念会修习，入出息念定会修习，智者们会入此定也会出此定。平息身行的入出息是身，现起是念，随观是智，身是现起而非念，念是现起也是念，以那念、那智随观那身。因此说是修习身随观念住。"
这是这里依身随观所说的第一组四法的逐句解释。

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.

Tatrime 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.

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 –



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222. 因为这里这第一组四法是以初学者的业处方式所说。但其他三组四法是对已得禅那者依受、心、法随观方式所说。因此想要修习此业处而以入出息第四禅为基础，以智分别俱行的观而证得阿罗汉的初学善男子，应当如前所说方式完成净戒等一切工作后，在上述那样的阿阇黎处学习具五连结的业处。
这里这五连结是：把握、询问、现起、安止、特相。其中把握是指业处的学习。询问是指业处的询问。现起是指业处的现起。安止是指业处的安止。特相是指业处的特相。说"这业处是如此特相"，是指确定业处的自性。
如此学习具五连结的业处时，自己不疲倦，也不扰乱阿阇黎。因此[应]请[阿阇黎]教授少许后多时诵习，如此学习了具五连结的业处后，住在阿阇黎处或其他如前所说的住处，断除了小障碍，做完了用餐，消除了食后的昏沉，舒适地坐下，以忆念三宝功德使心欢喜，不迷惘阿阇黎所教的一句，应当作意这入出息念业处。这里这是作意的方法 -

223.

Gaṇanā anubandhanā, phusanā ṭhapanā sallakkhaṇā;

Vivaṭṭanā pārisuddhi, tesañca paṭipassanāti.

Tattha gaṇanāti gaṇanāyeva. Anubandhanāti anuvahanā. Phusanāti phuṭṭhaṭṭhānaṃ. Ṭhapanāti appanā. Sallakkhaṇāti vipassanā. Vivaṭṭanāti maggo. Pārisuddhīti phalaṃ. Tesañca paṭipassanāti 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.

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 gahetvā ‘‘ekaṃ eka’’nti ādiṃ katvā yāva ‘‘dasa dasā’’ti pavattamānaṃ pavattamānaṃ upalakkhetvāva gaṇetabbaṃ. Tassa evaṃ gaṇayato nikkhamantā ca pavisantā ca assāsapassāsā pākaṭā honti.

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.

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.

Kīvaciraṃ panetaṃ gaṇetabbanti? Yāva vinā gaṇanāya assāsapassāsārammaṇe sati santiṭṭhati. Bahivisaṭavitakkavicchedaṃ katvā assāsapassāsārammaṇe satisaṇṭhāpanatthaṃyeva hi gaṇanāti.



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223.
"数、随、触、安置、观察、
转离、清净、及省察。"
其中数就是数数。随是跟随。触是触处。安置是安止。观察是观。转离是道。清净是果。省察是回顾。
这里初学善男子首先应当以数数方式作意此业处。数数时不应低于五，不应超过十，不应中间显示间断。因为低于五时，在狭窄处心生起动摇，如被关在狭窄牛栏中的牛群。超过十时，心生起依赖于数数。中间显示间断时，心动摇[想]"我的业处是否达到顶点?"。因此应当避免这些过失而数数。
数数时首先应当以慢数的方式，以量谷者的数数方式数数。量谷者装满一升后说"一"倒出。再次装满时看见一些杂物便丢掉说"一一"。在"二二"等也是这样的方法。同样地，这[修行者]也应当取入出息中任何现起的，从"一一"开始，一直到"十十"，观察正在转起转起而数数。他如此数数时，出去和进来的入出息变得明显。
然后他应当舍弃那慢数量谷者的数数方式，以快数牧牛者的数数方式数数。熟练的牧牛者把石子装在衣襟，手拿绳杖，清早去牛栏，打牛背，坐在门柱顶上，对每头到达门口的牛扔一颗石子数"一、二"。牛群在狭窄处困难地度过三夜后，出来时互相挤压，快速成群结队出来。他快速地数"三、四、五、十"。同样地，这[修行者]以前面方式数数时，入出息变得明显，快速反复运行。然后他了知"[入出息]反复运行"后，不取内外[的气息]，只取到达[鼻]门的，快速地数"一、二、三、四、五、六。一、二、三、四、五、六、七...乃至...八、九、十"。因为在系于数数的业处中，依数数力而心一境，如在急流中以舵支撑而固定船只。
他如此快速数数时，业处好像不间断地转起而现起。然后了知[业处]不间断地转起后，不取内外的风，只如前方式快速地数数。因为与入内的风一起使心进入时，内部被风击打好像充满脂肪。与出外的风一起使心出去时，心散乱于外部种种所缘。但在触处建立念而修习者的修习才会成就。因此说"不取内外的风，只如前方式快速地数数"。
这应当数数多久呢？直到不用数数而念安住于入出息所缘。因为数数只是为了切断外部散乱的寻而使念建立于入出息所缘。

224. Evaṃ 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 –

‘‘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).

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.

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.

226. Ayaṃ 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.

227.Kakacūpamā pana ādito paṭṭhāya evaṃ veditabbā. Vuttañhetaṃ –

‘‘Nimittaṃ assāsapassāsā, anārammaṇamekacittassa;

Ajānato ca tayo dhamme, bhāvanā nupalabbhati.

‘‘Nimittaṃ assāsapassāsā, anārammaṇamekacittassa;

Jānato ca tayo dhamme, bhāvanā upalabbhatī’’ti. (paṭi. ma. 

我来为您直译这段巴利文：
224. 如此以数数方式作意后，应当以随逐方式作意。随逐是指收摄数数后，以念不间断地跟随入出息。但这不是以跟随开始、中间、结束的方式。因为出去的风以脐为始，心为中，鼻端为终。进入内部的风以鼻端为始，心为中，脐为终。对他跟随那[始中终]时，散乱的心有紧张和动摇。如所说：
"以念跟随入息的始中终时，由于心内散乱，身和心都紧张、动摇、颤动。以念跟随出息的始中终时，由于心外散乱，身和心都紧张、动摇、颤动。"（无碍解道1.157）
因此以随逐方式作意时，不应以始中终的方式作意。而应以触和安置的方式作意。因为像数数、随逐的方式那样，没有分开的触和安置的作意。但在触处数数时，他以数数和触[两种方式]作意。在那里收摄数数后，以念随逐它们，以安止方式安置心时，称为以随逐、触和安置[三种方式]作意。这个意思应当以注释书中所说的跛者和门卫的譬喻，以及无碍解道中所说的锯的譬喻来理解。
225. 这里这是跛者的譬喻 - 就像跛子看见母子在玩秋千，推动秋千后就坐在秋千柱脚下，看见秋千板来去时的两端和中间，但不努力去看两端和中间。同样地，这比丘依念站在系缚柱脚下，推动入出息秋千后，就以念坐在相上，以念随逐在触处来去的入出息的始中终，并使心安住其中而看见，但不努力去看它们，这是跛者的譬喻。
226. 这是门卫的譬喻 - 就像门卫不盘查城内外的人"你是谁？从哪里来？去哪里？手里拿什么？"因为那些不是他的责任，他只盘查到达门口的。同样地，对这比丘来说，进入内部的风和出去外部的风不是责任，只有到达[鼻]门的才是责任，这是门卫的譬喻。
227. 锯的譬喻应当从开始这样理解。因为这样说：
"相、入出息，
不是一心所缘；
不知此三法，
修习不可得。
相、入出息，
不是一心所缘；
若知此三法，
修习可获得。"（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.

‘‘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 honti, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati.

‘‘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).

‘‘Ānāpānassati yassa, paripuṇṇā subhāvitā;

Anupubbaṃ paricitā, yathā buddhena desitā;

So imaṃ lokaṃ pabhāseti, abbhā muttova candimā’’ti. (paṭi. ma. 1.160);

Ayaṃ kakacūpamā. Idha panassa āgatāgatavasena amanasikāramattameva payojananti veditabbaṃ.



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（无碍解道1.159）
"如何这三法不是一心的所缘，而这三法又不是不明了，心又不散乱，而且显现精进，成就加行，证得殊胜？就像树木放置在平地上，有人用锯子锯它。依靠触及树木的锯齿，人的念现起，他不作意已来或已去的锯齿，已来或已去的锯齿又不是不明了，而且显现精进，成就加行，证得殊胜。
如树木放置在平地上，如是系缚相。如锯齿，如是入出息。如依靠触及树木的锯齿，人的念现起，他不作意已来或已去的锯齿，已来或已去的锯齿又不是不明了，而且显现精进，成就加行，证得殊胜；同样地，比丘在鼻端或口相建立念而坐，他不作意已来或已去的入出息，已来或已去的入出息又不是不明了，而且显现精进，成就加行，证得殊胜。
什么是精进？已发精进者的身和心适业，这是精进。什么是加行？已发精进者的随烦恼断除，寻平息，这是加行。什么是殊胜？已发精进者的结断除，随眠消失，这是殊胜。如是这三法不是一心的所缘，而这三法又不是不明了，心又不散乱，而且显现精进，成就加行，证得殊胜。"（无碍解道1.159）
"入出息念若，
圆满善修习；
次第善熟练，
如佛所教示；
彼照耀此世，
如月出云翳。"（无碍解道1.160）
这是锯的譬喻。这里应当了知对他来说只是不作意[息]的来去的意思。

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.

Tassa 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.

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.

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).



我来为您直译这段巴利文：
228. 作意此业处时，对某些人不久就生起相，成就具备其余禅支庄严的称为安止的安置。但对某些人从数数方式作意的时候开始，随着粗重入出息的灭除，身的疲惫平息，身和心变轻快，身体好像达到在虚空飘浮的状态。就像身体紧张的人坐在床或椅上时，床椅下沉，作响，坐垫起褶。但身体不紧张的人坐时，床椅既不下沉，也不作响，坐垫也不起褶，床椅好像填满棉絮。为什么？因为不紧张的身体轻快。同样地，从数数方式作意的时候开始，随着粗重入出息的灭除，身的疲惫平息，身和心变轻快，身体好像达到在虚空飘浮的状态。
当他的粗重入出息灭除时，心以微细入出息相为所缘而转起。那也灭除时，一再以更微细更微细的相为所缘而转起。如何？就像有人用大铁棒敲铜钵，一击会生起大声音，心以粗重声音为所缘而转起。粗重声音灭除后，然后以微细声音相为所缘，那也灭除时，一再以更微细更微细的声音相为所缘而转起，应当如此理解。这也被说过："就像敲铜钵时"等（无碍解道1.171）的详细内容。
229. 因为像其他业处那样越来越明显，这不是这样。但这[业处]对越来越修习的人变得微细，不达到现起。当它这样不现起时，那比丘不应起座拍打皮革而离去。应当做什么？不应想"我要问阿阇黎"或"我的业处现在消失了"而起座。因为改变威仪而去的话，业处会变得全新。因此应当就这样坐着把它带回来。
这里这是带回的方法：那比丘知道业处不现起后，应当这样思惟："这入出息在哪里有？在哪里没有？谁有？谁没有？"然后这样思惟时，[应知]这在母胎中没有，在水中沉没者没有，同样地在无想者、死者、入第四禅者、具足色无色有者、入灭尽定者没有。知道后应当这样自我责备："智者啊，你不是在母胎中，不是在水中沉没，不是无想者，不是死者，不是入第四禅者，不是具足色无色有者，不是入灭尽定者。你确实有入出息，但因为智慧迟钝而不能把握。"然后他应当依平常的触处安置心而作意。因为这[入出息]对长鼻者触鼻孔而转起，对短鼻者触上唇。因此他应当建立"它们触这个处所"的相。因为依这个义利世尊说："诸比丘，我不说对失念不正知者修习入出息念。"（中部3.149；相应部5.992）

230. Kiñcāpi hi yaṃkiñci kammaṭṭhānaṃ satassa sampajānasseva sampajjati. Ito aññaṃ pana manasikarontassa pākaṭaṃ hoti. Idaṃ pana ānāpānassatikammaṭṭhānaṃ garukaṃ garukabhāvanaṃ buddhapaccekabuddhabuddhaputtānaṃ mahāpurisānaṃyeva manasikārabhūmibhūtaṃ, na ceva ittaraṃ, na ca ittarasattasamāsevitaṃ. Yathā yathā manasi karīyati, tathā tathā santañceva hoti sukhumañca. Tasmā ettha balavatī sati ca paññā ca icchitabbā.

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.

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.



我来为您直译这段巴利文：
230. 虽然任何业处都只对有念正知者成就，但作意其他[业处]时会变得明显。但这入出息念业处是重要的、重要的修习，是佛陀、辟支佛、佛子等大人物的作意地，不是轻易的，不是凡夫所亲近的。越是作意，就越寂静微细。因此在这里需要强有力的念和慧。
就像缝制光滑布料时需要细针，穿针孔更需要比那更细，同样地在修习这如同光滑布料的业处时，需要如针般的念，和如穿针孔般与之相应的慧都要强有力。具备了这些念慧的比丘不应在平常触处以外的地方寻求那些入出息。
就像农夫耕田后释放牛只，让它们在牧场入口，自己在树荫下休息。然后他的那些牛快速进入森林。聪明的农夫想要再次捕捉它们套上轭时，不会跟随它们的足迹在森林里徘徊，而是拿着缰绳和鞭子直接去它们的饮水处坐着或躺着。然后看见那些牛白天游荡后下到饮水处，洗浴和饮水后再上来站着，就用缰绳绑住，用鞭子驱赶带回套上轭再次工作。同样地，那比丘不应在平常触处以外的地方寻求那些入出息。而应当拿着念缰绳和慧鞭，在平常触处安置心而作意。这样作意时，不久那些[入出息]就会像牛在饮水处那样现起。然后他应当用念缰绳绑住，就在那处套上轭，用慧鞭驱赶，一再专注业处。

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.

Ayaṃ pana aṭṭhakathāsu vinicchayo, idañhi kassaci tārakarūpaṃ viya maṇiguḷikā viya muttāguḷikā viya ca, kassaci kharasamphassaṃ hutvā kappāsaṭṭhi viya dārusārasūci viya ca, kassaci dīghapāmaṅgasuttaṃ viya kusumadāmaṃ viya dhūmasikhā viya ca, kassaci vitthataṃ makkaṭakasuttaṃ viya valāhakapaṭalaṃ viya padumapupphaṃ viya rathacakkaṃ viya candamaṇḍalaṃ viya sūriyamaṇḍalaṃ viya ca upaṭṭhāti. Tañca panetaṃ yathā sambahulesu bhikkhūsu suttantaṃ sajjhāyitvā nisinnesu ekena bhikkhunā ‘‘tumhākaṃ kīdisaṃ hutvā idaṃ suttaṃ upaṭṭhātī’’ti vutte eko ‘‘mayhaṃ mahatī pabbateyyā nadī viya hutvā upaṭṭhātī’’ti āha. Aparo ‘‘mayhaṃ ekā vanarāji viya’’. Añño ‘‘mayhaṃ eko sītacchāyo sākhāsampanno 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.

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 –

‘‘Nimittaṃ assāsapassāsā, anārammaṇamekacittassa;

Ajānato tayo dhamme, bhāvanā nupalabbhati.

‘‘Nimittaṃ assāsapassāsā, anārammaṇamekacittassa;

Jānatova tayo dhamme, bhāvanā upalabbhatī’’ti. (pārā. aṭṭha. 2.165);

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.

Majjhimabhāṇakā panāhu ‘‘nimittamidaṃ, āvuso, kammaṭṭhānaṃ punappunaṃ manasi karohi sappurisāti vattabbo’’ti. Athānena nimitteyeva cittaṃ ṭhapetabbaṃ . Evamassāyaṃ ito pabhuti ṭhapanāvasena bhāvanā hoti. Vuttañhetaṃ porāṇehi –

‘‘Nimitte ṭhapayaṃ cittaṃ, nānākāraṃ vibhāvayaṃ;

Dhīro assāsapassāse, sakaṃ cittaṃ nibandhatī’’ti. (pārā. aṭṭha. 

我来为您直译这段巴利文：
231. 他这样专注时不久相就现起。但这[相]不是对所有人都相同。有些[论师]说，对某些人生起乐触，现起如棉絮、如木棉、如风流。
但这是注释书中的判定：这对某些人现起如星辰、如宝珠、如珍珠，对某些人成为粗触，如棉花茎、如心材针，对某些人如长绒线、如花环、如烟柱，对某些人现起如展开的蜘蛛丝、如云层、如莲花、如车轮、如月轮、如日轮。而这就像几位比丘诵经后坐着，一位比丘问"这经对你们现起成什么样?"时，一个说"对我现起如大山河"。另一个[说]"对我如一片森林"。又一个[说]"对我如一棵有凉荫、枝叶茂盛、果实累累的树"。对他们那同一部经因想的不同而现起不同。同样地，同一业处因想的不同而现起不同。因为这是由想生、以想为因、以想为源。因此应当了知因想的不同而现起不同。
这里以入息为所缘的心是一个，以出息为所缘的是另一个，以相为所缘的又是另一个。这三法对谁没有，他的业处既不达到安止也不达到近行。但这三法对谁有，他的业处才达到近行和安止。因为这样说：
"相、入出息，
不是一心所缘；
不知此三法，
修习不可得。
相、入出息，
不是一心所缘；
知道此三法，
修习可获得。"（波罗迦注释2.165）
232. 当相这样现起时，那比丘应当去阿阇黎处告知"尊者，对我现起如此这般"。但阿阇黎不应说这是相或不是相。应当说"贤友，是这样"后说"一再作意"。因为说"是相"时会陷入满足。说"不是相"时会失望沮丧。因此不说那两者，只应指导作意。这是长诵者们[的说法]。
但中诵者们说："应当说'贤友，这是相，善人啊，一再作意业处'"。然后他应当只在相上安置心。这样从此以后对他来说就是以安置方式的修习。因为古人这样说：
"在相上安置心，
了知种种行相；
贤者于入出息，
系缚自己的心。"（波罗迦注释...

2.165);

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.

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.

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 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.

Ettāvatā cassa gaṇanaṃ ādiṃ katvā vipassanāpariyosānā ānāpānassatisamādhibhāvanā samattā hotīti ayaṃ sabbākārato paṭhamacatukkavaṇṇanā.

234. Itaresu pana tīsu catukkesu yasmā visuṃ kammaṭṭhānabhāvanānayo nāma natthi. Tasmā anupadavaṇṇanānayeneva tesaṃ evaṃ attho veditabbo.

Pītipaṭisaṃvedīti pītiṃ paṭisaṃviditaṃ karonto pākaṭaṃ karonto assasissāmi passasissāmīti sikkhati. Tattha dvīhākārehi pīti paṭisaṃviditā hoti ārammaṇato ca asammohato ca.

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. 

我来为您直译这段巴利文：
从这样相现起开始，他的盖障被镇伏，烦恼被平息，念已建立，心以近行定而得定。然后他不应从色相上作意那相，不应从特相上观察。而应像刹帝利皇后[保护]转轮王胎儿一样，像农夫[保护]稻谷胎一样，避开住处等七种不适，受用那七种适合，好好地守护。然后这样守护后，通过一再作意使它增长茂盛，应当成就十种安止善巧，平衡精进。当他这样努力时，如同地遍所说的次第，在那相上生起四禅或五禅。
233. 这里生起四禅或五禅的比丘想要通过观察和出离的方式增长业处而达到清净，应当使那禅在五方面达到自在熟练后，确定名色，开始观。如何？他从定出来后看见入出息的生起是所生身和心。就像锻工的风箱鼓风时，依靠风箱和人的相应精进而风流动，同样地依靠身和心而有入出息。然后他确定入出息和身为色，心和相应法为无色。这里这是略说。但详细的名色确定将在后面显示。
这样确定名色后，寻找它的缘。寻找时看见它后，对三时中名色的转起超越疑惑。超越疑惑后，以聚思惟的方式上置三相，在生灭随观的前分生起光明等十种观染时，舍弃后确定离染的行道智为道，舍弃生起后到达坏随观，当一切行以不间断的坏随观而现为坏时，厌离、离染、解脱，次第证得四种圣道后，安住阿罗汉果，达到十九种省察智的边际，成为天人世间最上应供养者。
至此从数数开始直到观为终的入出息念定修习圆满。这是从一切方面对第一个四句的解释。
234. 在其他三个四句中，因为没有所谓的另外的业处修习方法，所以应当只以随文解释的方法如此了知它们的意思。
"觉知喜"是觉知喜，使喜明显而学习"我将入息出息"。这里以两种方式觉知喜：从所缘和从不迷。
如何从所缘觉知喜？他进入有喜的两种禅。在他进入的刹那，因获得禅而从所缘觉知喜，因为所缘被觉知。如何从不迷？进入有喜的两种禅后出来，思惟与禅相应的喜为坏灭。在他观的刹那，因通达[三]相而从不迷觉知喜。因为在无碍解道中说(无碍解道...

1.172) –

‘‘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 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.

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.

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.


1.172
"当了知长入息时心一境性不散乱，念即现起。以此念、以此智，那喜悦被觉知。当了知长出息时...当了知短入息时...当了知短出息时...当了知经历全身入出息时...当了知平静身行入出息时心一境性不散乱，念即现起。以此念、以此智，那喜悦被觉知。当作意时，那喜悦被觉知。当知见时、当观察时、当确立心时、当以信胜解时、当精进提起时、当念现起时、当心专注时、当以慧了知时、当了知应证知者、应遍知者、应断者、应修者、应作证者时，那喜悦被觉知。如是那喜悦被觉知。"
依此方式，其余诸句的含义也应当了知。这里还有这些特殊之处，应当了知三禅时觉知乐，四禅时觉知心行。心行即受等二蕴。关于觉知乐一句，为了显示观禅的所缘，所以在《无碍解道》中说："乐有两种乐：身乐和心乐。"平静心行即是逐渐平静、灭除粗重的心行，这个意思。详细的解释应当如前述平静身行的方法来理解。
还有，在这里喜悦一词是以喜为首说受。乐处直接说受。在两个心行处，由于说"想和受是心所法，这些法依附于心，是心行"，所以是与想相应的受。如此，应当了知此四法是依随观受的方法而说的。

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.

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 paṭipanno ‘‘abhippamodayaṃ cittaṃ assasissāmi passasissāmīti sikkhatī’’ti vuccati.

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.

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.



235
第三个四法也应依四禅而了知觉知心。"令心喜悦"即是我将修习入息出息，使心欢喜、愉悦、欣悦、欣喜。在此，以两种方式令心喜悦：以定力和以观智。
如何以定力？进入具喜的两种禅那。他在入定的刹那，以相应的喜使心欢喜、愉悦。如何以观智？进入具喜的两种禅那后出定，以灭尽、衰败的方式思惟与禅那相应的喜。如是在观智的刹那，以与禅那相应的喜为所缘，使心欢喜、愉悦。如是修习者被称为"我将修习入息出息，令心喜悦"。
"令心专注"即是以初禅等方式，使心平等安住、平等建立于所缘。或者进入那些禅那后出定，当以灭尽、衰败的方式观察与禅那相应的心时，在观智的刹那，由于通达相而生起剎那心一境性。以如是生起的剎那心一境性，使心平等安住、平等建立于所缘，被称为"我将修习入息出息，令心专注"。
"令心解脱"即是以初禅使心从诸盖解脱、遍解脱，以第二禅从寻伺解脱，以第三禅从喜解脱，以第四禅从乐苦使心解脱、遍解脱。或者进入那些禅那后出定，以灭尽、衰败的方式思惟与禅那相应的心。他在观智的刹那，以无常随观使心从常想解脱，以苦随观从乐想解脱，以无我随观从我想解脱，以厌离随观从欢喜解脱，以离贪随观从贪解脱，以灭随观从集解脱，以舍遣随观从取著解脱而入息出息。因此说："我将修习入息出息，令心解脱"。应当了知此四法是依随观心的方式而说的。

236. Catutthacatukke pana aniccānupassīti ettha tāva aniccaṃ veditabbaṃ. Aniccatā veditabbā. Aniccānupassanā veditabbā. Aniccānupassī veditabbo.

Tattha aniccanti pañcakkhandhā. Kasmā? Uppādavayaññathattabhāvā. Aniccatāti tesaṃyeva uppādavayaññathattaṃ, hutvā abhāvo vā, nibbattānaṃ tenevākārena aṭṭhatvā khaṇabhaṅgena bhedoti attho. Aniccānupassanāti tassā aniccatāya vasena rūpādīsu aniccanti anupassanā. Aniccānupassīti tāya anupassanāya samannāgato. Tasmā evaṃbhūto assasanto passasanto ca idha ‘‘aniccānupassī assasissāmi passasissāmīti sikkhatī’’ti veditabbo.

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.

Paṭinissaggānupassīti etthāpi dve paṭinissaggā pariccāgapaṭinissaggo ca pakkhandanapaṭinissaggo ca. Paṭinissaggoyeva anupassanā paṭinissaggānupassanā. Vipassanāmaggānaṃ etamadhivacanaṃ.

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.

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.

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 cittaṃ karoti. Teneva vuttaṃ ‘‘ānāpānassati bhāvetabbā vitakkupacchedāyā’’ti (a. ni. 9.1).

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. 

236
关于第四个四法中的"随观无常"，首先应了知无常、无常性、无常随观和随观无常者。
其中，无常即是五蕴。为什么？因为有生灭变异。无常性即是这些[五蕴]的生灭变异，或者有已成无，意思是已生起者不以同样状态住立而以刹那坏灭而破坏。无常随观即是依那无常性而于色等[五蕴]随观"无常"。随观无常者即是具足那随观。因此，如是状态的入息出息者，在此应了知为"我将修习入息出息，随观无常"。
关于"随观离贪"，这里有两种离贪：灭尽离贪和究竟离贪。其中，灭尽离贪即是诸行的刹那坏灭。究竟离贪即是涅槃。离贪随观即是依这两种观察而转起的观智和道。应了知具足这两种随观而入息出息者为"我将修习入息出息，随观离贪"。在随观灭句中也是同样的方法。
关于"随观舍遣"，这里也有两种舍遣：舍弃舍遣和趣入舍遣。舍遣的随观即是舍遣随观。这是观智和道的同义语。
因为观智以分分[断]的方式和蕴、[业]行一起舍弃诸烦恼，以见诸行过患而与此相反[趣向]涅槃，以倾向彼[涅槃]而趣入，所以称为舍弃舍遣和趣入舍遣。道以断除的方式和蕴、[业]行一起舍弃诸烦恼，以作为所缘而趣入涅槃，所以称为舍弃舍遣和趣入舍遣。但是两者都因为随随观察前前智而称为随观。应了知具足这两种舍遣随观而入息出息者为"我将修习入息出息，随观舍遣"。
这第四个四法是唯依纯观而说。前三个四法则依止观而说。如是应了知依四个四法的十六事入出息念的修习。如是依十六事，此入出息念有大果、大利益。
237
在此，由于说"诸比丘，此入出息念定修习、多修习，是寂静及殊胜"等，应了知依寂静性等也有大利益，也依能断除寻伺。因为这[定]由于是寂静、殊胜、无需增益的乐住，能断除心由于作为定的障碍的诸寻而到处驰散，使心只朝向入出息的所缘。因此说："应修习入出息念以断除寻"。
也应了知由于它是明与解脱圆满的根本而有大利益。因为世尊说："诸比丘，修习、多修习入出息念，圆满四念住；修习、多修习四念住，圆满七觉支；修习、多修习七觉支，圆满明与解脱。"

3.147).

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).

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.

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.

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 para’’nti ñatvā attano dhammatāya eva sarīrapaṭijaggananivāsanapārupanādīni sabbakiccāni katvā akkhīni nimīleti koṭapabbatavihāravāsītissatthero viya mahākarañjiyavihāravāsīmahātissatthero viya devaputtamahāraṭṭhe piṇḍapātikatissatthero viya cittalapabbatavihāravāsino dve bhātiyattherā viya ca.

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.

Tasmā have appamatto, anuyuñjetha paṇḍito;

Evaṃ anekānisaṃsaṃ, ānāpānassatiṃ sadāti.

Idaṃ ānāpānassatiyaṃ vitthārakathāmukhaṃ.

Upasamānussatikathā

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. 

3.147
也应了知由于使最后的入出息成为被了知而有大利益。因为世尊这样说："罗睺罗，如是修习、多修习入出息念时，乃至最后的入出息灭时也是被了知的，不是不被了知的。"
238
其中，依灭有三种最后：有最后、禅最后和死最后。因为在诸有中，欲有中有入出息，色无色有中没有，所以那些是有最后。在诸禅中，前三禅中有，第四禅中没有，所以那些是禅最后。而在死心之前与第十六心一起生起，与死心一起灭去的，这些称为死最后。这里"最后"是指这些。
据说，比丘修习此业处时，由于善把握入出息所缘，在死心之前第十六心生起刹那，当观察生起时，它们的生起也显明。当观察住时，它们的住也显明。当观察坏灭时，它们的坏灭也显明。
修习其他业处而证阿罗汉的比丘，寿命或是已限定或是未限定。但修习此十六事入出息念而证阿罗汉的，寿命是已限定的。他知道"现在我的寿行将持续多久，不会超过此"，自然地做完一切身体照料、着衣等事务后闭眼，如枯顶山寺的帝须长老、大卡兰吉耶寺的大帝须长老、天子大国的托钵帝须长老、支多罗山寺的两位兄弟长老一样。
这里有一个故事说明。据说，两位兄弟长老中的一位在月圆布萨日诵完波罗提木叉后，由比丘僧团围绕来到自己的住处，站在经行道上观看月光，观察自己的寿行后对比丘僧团说："你们曾见过比丘们如何般涅槃？"有些说："我们曾见过坐在座位上般涅槃的。"有些说："我们曾见过在空中结跏趺坐般涅槃的。"长老说："现在我将让你们见到正在经行时般涅槃。"于是在经行道上画一条线说："我从这经行道这端到另一端去后返回，到达这条线时就将般涅槃。"说完下了经行道，走到另一端返回，当一只脚踏在线上的刹那就般涅槃了。
因此实在应不放逸，智者当常修习，
如是多种利益，入出息念恒时。
这是入出息念的详细解说。
寂止随念的解说
239
在入出息念之后所说的寂止随念，想要修习者，应独处宴坐，[念诵]："诸比丘，凡是有为法或无为法，离贪被称为其中最上，即是：醉心的调伏、渴爱的止息、依著的断除、轮回的断绝、爱尽、离贪、灭、涅槃。"

4.34; itivu. 90) evaṃ sabbadukkhūpasamasaṅkhātassa nibbānassa guṇā anussaritabbā.

Tattha yāvatāti yattakā. Dhammāti sabhāvā. Saṅkhatā vā asaṅkhatā vāti saṅgamma samāgamma paccayehi katā vā akatā vā. Virāgo tesaṃ dhammānaṃaggamakkhāyatīti 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.

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.

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 . Tadetamupasamaguṇānussaraṇavasena upasamānussaticceva saṅkhyaṃ gacchati.

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.

Tasmā have appamatto, bhāvayetha vicakkhaṇo;

Evaṃ anekānisaṃsaṃ, ariye upasame satinti.

Idaṃ upasamānussatiyaṃ vitthārakathāmukhaṃ.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Samādhibhāvanādhikāre

Anussatikammaṭṭhānaniddeso nāma

Aṭṭhamo paricchedo.

9. Brahmavihāraniddeso

Mettābhāvanākathā



4.34
如是应当随念被称为一切苦寂止的涅槃的功德。
其中，"凡是"即多少。"法"即自性。"有为或无为"即和合、会合由诸缘所作或未作。"离贪被称为其中最上"即在那些有为无为法中，离贪被称为、被说为最上、最胜。其中，"离贪"不仅仅是没有贪的意思，而是应当了知那获得"醉心的调伏"等名称的无为法即是离贪。因为依此[而得]一切慢醉、人醉等诸醉都成为非醉、无醉而灭失，所以称为"醉心的调伏"。因为依此[而得]一切欲渴都达到止息、灭尽，所以称为"渴爱的止息"。又因为依此[而得]五欲功德的依著达到断除，所以称为"依著的断除"。又因为依此[而得]三界轮回被断绝，所以称为"轮回的断绝"。又因为依此[而得]一切爱灭尽、离贪、灭去，所以称为"爱尽、离贪、灭"。又因为此[法]出离、超越、解脱于称为"结缚"的爱，此爱因为在四生、五趣、七识住、九有情居中[使有情]转向后有而缚结，所以称为"涅槃"。
如是应当随念以这些调伏醉心等功德而称为寂止的涅槃。或者也应当随念世尊在"诸比丘，我将为你们说无为...真谛...彼岸...极难见...不老...坚固...无戏论...不死...吉祥...安稳...希有...无灾...无恼...清净...洲渚...救护...我将为你们说避难所"等经中所说的其他寂止功德。
如是依调伏醉心等功德随念寂止时，那时他的心不为贪所缠、不为嗔所缠、不为痴所缠。那时他的心只是正直地缘于寂止，如佛随念等所说的方式，已镇伏诸盖，在一刹那生起禅支。但由于寂止功德的深奥性，或由于倾向于随念种种功德，未得安止而只达到近行的禅那。这依随念寂止功德而称为寂止随念。
如六随念一样，这也只在圣弟子才成就，即便如此，重视寂止的凡夫也应作意。因为依闻[法]也使心于寂止中净信。修习此寂止随念的比丘安乐而眠、安乐而醒，诸根寂静，心意寂静，具足惭愧，端严，倾向于殊胜，为同梵行者所尊重和敬仰。即使未能证得更上[的果位]，也趣向善趣。
因此实在应不放逸，智者当常修习，
如是多种利益，圣者寂止正念。
这是寂止随念的详细解说。
为善人欢喜而造的清净道论
在定修习的部分
名为随念业处的解说
第八品
第九品 梵住的解说
慈修习的解说

240. Anussatikammaṭṭhānānantaraṃ 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.

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.

‘‘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);

‘‘Khantā bhiyyo na vijjatī’’tiādīnaṃ (saṃ. ni. 1.250) vasena khantiyaṃ ānisaṃso veditabbo.

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.

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 garuṭṭhāne ca piyaṭṭhāne ca ṭhapento kilamati. Verimanussarato kodho uppajjati, tasmā appiyādīsu paṭhamaṃ na bhāvetabbā.

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.

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.

241. Sabbapaṭhamaṃ pana ‘‘ahaṃ sukhito homi niddukkho’’ti vā, ‘‘avero abyāpajjo anīgho sukhī attānaṃ pariharāmī’’ti vā evaṃ punappunaṃ attaniyeva bhāvetabbā.

Evaṃ sante yaṃ vibhaṅge (vibha. 643) vuttaṃ –

‘‘Kathañca bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati? Seyyathāpi nāma ekaṃ puggalaṃ piyaṃ manāpaṃ disvā mettāyeyya, evameva sabbe satte mettāya pharatī’’ti.

‘‘Yañca paṭisambhidāyaṃ (paṭi. ma. 

240
在随念业处之后所说的四梵住中的慈、悲、喜、舍，想要修习慈的初学瑜伽行者，首先应断除诸障碍，领受业处，做完饭食的事务，消除饭后的昏沉，在隐静处善设的座位上安坐，最初应观察嗔恚的过患和忍辱的功德。
为什么？因为以此修习应当断除嗔恚，应当证得忍辱。而不见过患就不能断除任何[烦恼]，不知功德也不能证得。因此应依"贤友，被嗔恚所制伏、心被占据的人会杀生"等来观察嗔恚的过患。
"忍辱是最高的苦行，诸佛说涅槃是最上"；
"我说以忍辱力为军队的人是婆罗门"；
"没有比忍辱更好的"等，应当了知忍辱的功德。
如是为了使心从已见过患的嗔恚中解脱，为了与已知功德的忍辱相应，应当开始修习慈。开始时首先应当了知人的差别："对这些人不应首先修慈，对这些人完全不应修慈"。
因为这慈[修习]对不喜欢的人、极喜欢的朋友、中立者、敌人这四种人不应首先修习。对异性不应个别地修习。对死者完全不应修习。为什么不应首先对不喜欢等人修习？因为把不喜欢的人放在喜欢的位置会疲惫。把极喜欢的朋友放在中立的位置会疲惫，即使他遭遇很小的苦也会像要哭泣的样子。把中立者放在尊重的位置和喜欢的位置会疲惫。忆念敌人会生起忿怒，所以不应首先对不喜欢等人修习。
对异性个别地修习会生起贪欲。据说，有一位大臣之子问亲近家庭的长老："尊者，应当对谁修慈？"长老说："对喜欢的人。"他喜欢自己的妻子。他对她修慈，整夜在墙边打斗。因此不应对异性个别地修习。
对死者修习既不能得安止，也不能得近行。据说，有一位年轻比丘对[已故]阿阇黎开始修慈。他的慈不能转起。他去到大长老处说："尊者，我熟练慈禅定，但不能入定，这是什么原因？"长老说："贤友，寻找[禅]相。"他寻找时知道阿阇黎已死，对另一人修慈后才入定。因此完全不应对死者修习。
241
最初应当对自己修习："愿我快乐，无苦"，或"愿我无怨、无恼、无害，保持自己快乐"，如是反复。
如是时，在《分别论》中所说：
"比丘如何以慈俱心遍满一方而住？如见到一个可爱、可意的人而对他修慈一样，如是以慈遍满一切众生。"
和在《无碍解道》中[所说]

2.22) –

‘‘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 –

Vuttaṃ. Yañca mettasutte (khu. pā. 9.3; su. ni. 145) –

‘‘Sukhinova khemino hontu,

Sabbasattā bhavantu sukhitattā’’tiādi. –

Vuttaṃ, taṃ virujjhati. Na hi tattha attani bhāvanā vuttāti ce. Tañca na virujjhati. Kasmā? Tañhi appanāvasena vuttaṃ. Idaṃ sakkhibhāvavasena.

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 –

‘‘Sabbā disā anuparigamma cetasā,

Nevajjhagā piyataramattanā kvaci;

Evaṃ piyo puthu attā paresaṃ,

Tasmā na hiṃse paramattakāmo’’ti. (saṃ. ni. 1.119; udā. 41); –

Vadatā ayaṃ nayo dassito.

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.

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.

Yassa 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.

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 –

Kakacūpamaovāda-ādīnaṃ anusārato;

Paṭighassa pahānāya, ghaṭitabbaṃ punappunaṃ.

Tañca kho iminā ākārena attānaṃ ovadanteneva ‘‘are kujjhanapurisa, nanu vuttaṃ bhagavatā –

‘Ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ, tatrāpi yo mano padoseyya. Na me so tena sāsanakaro’ti (ma. ni. 1.232) ca,

‘Tasseva tena pāpiyo, yo kuddhaṃ paṭikujjhati;

Kuddhamappaṭikujjhanto, saṅgāmaṃ jeti dujjayaṃ.

‘‘‘Ubhinnamatthaṃ carati, attano ca parassa ca;

Paraṃ saṅkupitaṃ ñatvā, yo sato upasammatī’ti ca. (saṃ. ni. 

2.22
"以何五种行相应修习无限遍满的慈心解脱：愿一切众生无怨、无恼、无害、快乐地保持自己。愿一切生命...愿一切有情...愿一切个人...愿一切具有自体者无怨、无恼、无害、快乐地保持自己"等。
和在《慈经》中所说：
"愿他们快乐安稳，
愿一切众生心生喜乐"等。
[若说]这些[经文]相违，因为其中没有说对自己修习。[答:]这些不相违。为什么？因为那是依安止而说，这是依作证而说。
即使一百年或一千年以"愿我快乐"等方式对自己修慈，也不会生起安止。但当修习"愿我快乐"时，如同我欲求快乐、厌恶痛苦、欲求生存、不欲死亡一样，以自己为证，对其他众生生起利益快乐的欲求。世尊也说：
"以心遍游一切方，
未曾发现有比自己更可爱者；
如是他人亦爱己，
因此欲自利者不害他。"
显示了这个方法。
242
因此，为了作证，首先以慈遍满自己后，为了使[慈心]安乐转起，应当忆念可爱、可意、尊重、可敬的[人]，即阿阇黎或相当于阿阇黎的人、亲教师或相当于亲教师的人的布施、爱语等使人可爱可意的原因，和戒、闻等使人可尊重可敬的原因，以"愿这善人快乐，无苦"等方式修慈。
虽然对这样的人容易成就安止，但这位比丘不应以此为足，想要破除界限，之后应对极喜欢的朋友、从极喜欢的朋友到中立者、从中立者到敌人修慈。修习时应在每一类中使心柔软适业后，再转向下一类。
若无敌人，或因具有大人本性，即使他人造作无益也不生敌人想，他不应作"我对中立者的慈心已变得适业，现在把它转向敌人"的努力。若有[敌人]，针对他而说"从中立者到敌人应修慈"。
243
若对敌人转起心时，因忆念他所作的过失而生嗔恚，这时应对前面的任何一类人反复入慈定后出定，反复对那人修慈以除去嗔恚。若如是精进也不息灭，那么：
依据锯喻教导等，
应当再再为断除嗔恚而努力。
即以此方式教导自己："喂！易怒的人，世尊不是说过：
'诸比丘，即使盗贼以两刃锯分割肢体，若于此起心恼害，则不是依我的教导而行者'
和'以忿报忿者，以此更为恶；
不以忿报忿，能胜难胜战。
为两者利益而行，为自己也为他人；
知他人忿怒时，正念而寂静'等。

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, 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,

‘‘‘Seyyathāpi , bhikkhave, chavālātaṃ ubhatopadittaṃ majjhe gūthagataṃ neva gāme kaṭṭhatthaṃ pharati, na araññe kaṭṭhatthaṃ pharati. Tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmī’ti ca,

‘‘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.



我来为您直译这段巴利文：
"诸比丘，有七法为怨敌所喜，为怨敌所作，来临于愤怒的女人或男人。是哪七法？在此，诸比丘，怨敌对怨敌如是希望：'啊！愿此人容貌丑陋。'这是什么原因？诸比丘，怨敌不喜悦怨敌的美貌。诸比丘，这愤怒的人被愤怒所制，被愤怒所缠，即使他沐浴清洁，涂抹香油，头发整齐，身着白衣，但被愤怒所制时，他仍是丑陋的。诸比丘，这是第一法，为怨敌所喜，为怨敌所作，来临于愤怒的女人或男人。复次，诸比丘，怨敌对怨敌如是希望：'啊！愿此人睡眠痛苦'...（中略）...'愿他不富裕'...（中略）...'愿他无财富'...（中略）...'愿他无名声'...（中略）...'愿他无友'...（中略）...'愿他身坏命终后不生善趣天界。'这是什么原因？诸比丘，怨敌不喜悦怨敌往生善趣。诸比丘，这愤怒的人被愤怒所制，被愤怒所缠，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，被愤怒所制而往生恶趣、苦趣、堕处、地狱。"
"诸比丘，譬如两端燃烧、中间涂粪的火把，既不能在村中用作柴薪，也不能在林中用作柴薪。诸比丘，我说此人亦复如是。"
"如今你如此发怒，既不能成为世尊教法的实行者，且以怒报怒，比愤怒之人更为恶劣，不能战胜难胜之战，自己对自己造作怨敌之法，将如火把之喻。"

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.

Ekaccassa hi kāyasamācārova upasanto hoti. Upasantabhāvo cassa bahuṃ vattapaṭipattiṃ karontassa sabbajanena ñāyati. Vacīsamācāramanosamācārā pana avūpasantā honti. Tassa te acintetvā kāyasamācāravūpasamoyeva anussaritabbo.

Ekaccassa 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.

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.

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.

Ekaccassa tayopime dhammā vūpasantā honti, tassa yaṃ yaṃ icchati, taṃ taṃ anussaritabbaṃ. Tādise hi puggale na dukkarā hoti mettābhāvanāti.

Imassa ca atthassa āvibhāvatthaṃ – ‘‘pañcime, āvuso, āghātapaṭivinayā. Yattha bhikkhuno uppanno āghāto sabbaso paṭivinodetabbo’’ti (a. ni. 5.162) idaṃ pañcakanipāte āghātapaṭivinayasuttaṃ vitthāretabbaṃ.



我来为您直译这段巴利文：
244. 如是努力精进时，若那嗔恚平息，此即善也。若不平息，则应忆念彼人任何已平息、清净之法，忆念时能生信乐，应以此忆念来去除嗔恨。
有些人唯身行已平息。其平息状态，因其多行威仪规范，为众人所知。然语行、意行未平息。对此人不应思维其他，当只忆念其身行之平息。
有些人唯语行已平息。其平息状态为众人所知。此人本性善于接待、柔和、言语愉悦、欢喜、面容开朗、先说问候，以悦耳声音宣说法义，以圆满文句讲说佛法。然身行、意行未平息。对此人不应思维其他，当只忆念其语行之平息。
有些人唯意行已平息，其平息状态在礼拜佛塔等时为众人所显。若心未平息者，礼拜佛塔、菩提树或长老时不恭敬礼拜，在听法会堂中心散乱或打瞌睡而坐。心已平息者则以信心礼拜，专注倾听，认真以身或以语表现内心欢喜而听法。如是有些人唯意行已平息，身行语行未平息，对此人不应思维其他，当只忆念其意行之平息。
有些人于此三法中连一法都未平息，对于此人应生起悲愍心："虽然此人现今行于人间，但过几日后，将成为八大地狱、十六小地狱之充满者。"因为依悲愍心，嗔恨也会平息。
有些人此三法都已平息，对于此人，欲忆念何者即可忆念何者。对如是之人修习慈心实非难事。
为显明此义，应广说五分诵中之《去除嗔恨经》："诸友，有此五种去除嗔恨法。比丘生起的嗔恨，应当由此完全去除。"

245. Sace panassa evampi vāyamato āghāto uppajjatiyeva, athānena evaṃ attā ovaditabbo –

‘‘Attano visaye dukkhaṃ, kataṃ te yadi verinā;

Kiṃ tassāvisaye dukkhaṃ, sacitte kattumicchasi.

‘‘Bahūpakāraṃ hitvāna, ñātivaggaṃ rudammukhaṃ;

Mahānatthakaraṃ kodhaṃ, sapattaṃ na jahāsi kiṃ.

‘‘Yāni rakkhasi sīlāni, tesaṃ mūlanikantanaṃ;

Kodhaṃ nāmupaḷālesi, ko tayā sadiso jaḷo.

‘‘Kataṃ anariyaṃ kammaṃ, parena iti kujjhasi;

Kiṃ nu tvaṃ tādisaṃyeva, yo sayaṃ kattumicchasi.

‘‘Dosetukāmo yadi taṃ, amanāpaṃ paro kari;

Dosuppādena tasseva, kiṃ pūresi manorathaṃ.

‘‘Dukkhaṃ tassa ca nāma tvaṃ, kuddho kāhasi vā navā;

Attānaṃ panidāneva, kodhadukkhena bādhasi.

‘‘Kodhaṃ vā ahitaṃ maggaṃ, ārūḷhā yadi verino;

Kasmā tuvampi kujjhanto, tesaṃyevānusikkhasi.

‘‘Yaṃ dosaṃ tava nissāya, sattunā appiyaṃ kataṃ;

Tameva dosaṃ chindassu, kimaṭṭhāne vihaññasi.

‘‘Khaṇikattā ca dhammānaṃ, yehi khandhehi te kataṃ;

Amanāpaṃ niruddhā te, kassa dānīdha kujjhasi.

‘‘Dukkhaṃ karoti yo yassa, taṃ vinā kassa so kare;

Sayampi dukkhahetutta, miti kiṃ tassa kujjhasī’’ti.

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 , 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.

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 –

‘‘‘Yo appaduṭṭhassa narassa dussati,

Suddhassa posassa anaṅgaṇassa;

Tameva bālaṃ pacceti pāpaṃ,

Sukhumo rajo paṭivātaṃva khitto’’’ti. (dha. pa. 125; su. ni. 667);



我来为您直译这段巴利文：
245. 若如是精进时嗔恨仍生起，则应如是教诫自己：
"若敌人对你造作痛苦，在其领域之中，
何故你欲在自心之中，造作痛苦于无关之处？
舍弃多有恩惠，亲族众泪眼，
为何不舍大害之嗔恨，此乃真敌手？
你所守护之戒，彼等之根本断除，
不制伏嗔恨心，谁似你如此愚？
他人作非圣行，你因此而发怒，
为何你自己也，欲作如此事？
若他人对你作，不悦之事欲恼你，
你以生嗔恨心，何故满他愿？
你发怒时能否，确实令他苦，
但此刻你自己，已为嗔恨苦所逼。
若敌人已踏上，嗔恨不利道，
你为何发怒时，也随学彼等？
依你过失故，敌人作不爱，
应断除此过，何故空费力？
诸法刹那性，彼蕴已作成，
不悦已灭尽，今对谁发怒？
谁对谁作苦，离彼不能作，
彼亦苦之因，你何故对彼怒？"
246. 若如是教诫自己，嗔恚仍不平息，则应观察自己与他人的业之所属性。此中，首先应如是观察自己："喂！你对他发怒将做什么？这以嗔为因的业，岂不是会导致你的不利？你是业的所有者，业的继承者，以业为起源，以业为亲属，以业为依归，你造作什么业，就会成为那业的继承者。此业不能成就正等菩提，不能成就辟支菩提，不能成就声闻地，不能成就梵天、帝释、转轮王、地方王等任何成就，而是使你脱离教法，导向食残食者等身份和地狱等特殊痛苦的业。你造作此业，如同欲以双手抓取炽热炭火或粪便打击他人的人，首先烧伤自己、污秽自己。"
如是观察自己的业之所属性已，也应如是观察他人："他对你发怒将做什么？这岂不是会导致他的不利？这位尊者是业的所有者，业的继承者...（中略）...他造作什么业，就会成为那业的继承者。此业不能成就正等菩提，不能成就辟支菩提，不能成就声闻地，不能成就梵天、帝释、转轮王、地方王等任何成就，而是使他脱离教法，导向食残食者等身份和地狱等特殊痛苦的业。他造作此业，如同站在逆风处欲以尘土撒向他人的人，实际上撒向自己。世尊曾说：
"若对无瞋者，清净无垢人，
起瞋造作恶，如逆风扬尘，
恶果必返还，及于愚者身。"

247. Sace panassa evaṃ kammassakatampi paccavekkhato neva vūpasammati, athānena satthu pubbacariyaguṇā anussaritabbā.

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 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 –

‘‘Āsīsetheva puriso, na nibbindeyya paṇḍito;

Passāmi vohamattānaṃ, yathā icchiṃ tathā ahū’’ti. (jā. 1.1.51);

Khantivādījātake dummedhena kāsiraññā ‘‘kiṃvādī tvaṃ samaṇā’’ti puṭṭho ‘‘khantivādī nāmāha’’nti vutte sakaṇṭakāhi kasāhi tāḷetvā hatthapādesu chijjamānesu kopamattampi nākāsi.

Anacchariyañcetaṃ, yaṃ mahallako pabbajjūpagato evaṃ kareyya. Cūḷadhammapālajātake pana uttānaseyyakopi samāno –

‘‘Candanarasānulittā, bāhā chijjanti dhammapālassa;

Dāyādassa pathabyā, pāṇā me deva rujjhantī’’ti. (jā. 1.5.49);

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.

Idañcāpi anacchariyameva, yaṃ manussabhūto evamakāsi. Tiracchānabhūtopi pana chaddanto nāma vāraṇo hutvā visappitena sallena nābhiyaṃ viddhopi tāva anatthakārimhi luddake cittaṃ nappadūsesi. Yathāha –

‘‘Samappito puthusallena nāgo,

Aduṭṭhacitto luddakaṃ ajjhabhāsi;

Kimatthayaṃ kissa vā samma hetu,

Mamaṃ vadhī kassa vāyaṃ payogo’’ti. (jā. 1.16.124);

Evaṃ vatvā ca kāsirañño mahesiyā tava dantānamatthāya pesitomhi bhadanteti vutte tassā manorathaṃ pūrento chabbaṇṇarasminiccharaṇasamujjalitacārusobhe attano dante chetvā adāsi.

Mahākapi hutvā attanāyeva pabbatapapātato uddharitena purisena –

‘‘Bhakkho ayaṃ manussānaṃ, yathevaññe vane migā;

Yaṃnūnimaṃ vadhitvāna, chāto khādeyya vānaraṃ.

‘‘Āhitova gamissāmi, maṃsamādāya sambalaṃ;

Kantāraṃ nittharissāmi, pātheyyaṃ me bhavissatī’’ti. (jā. 1.16.205-206); –

Evaṃ cintetvā silaṃ ukkhipitvā matthake sampadālite assupuṇṇehi nettehi taṃ purisaṃ udikkhamāno –

‘‘Mā ayyosi me bhadante, tvaṃ nāmetādisaṃ kari;

Tvaṃ khosi nāma dīghāvu, aññaṃ vāretumarahasī’’ti. (jā. 1.

247. 我来为您直译这段巴利文：
如果观察业的所属性时仍不平息，则应忆念导师的过去行谊功德。
这是观察的方法：喂！出家者，你的导师在未成正等觉之前，作为菩萨时，在四阿僧祇劫十万大劫中修习波罗蜜时，即使对杀害者、敌对者也不生恶心。如是，首先在尸罗婆本生中，当自己的王后被恶臣引诱，敌王占据三百由旬的国土时，为阻止而起来的大臣们，连碰触武器也不允许。又与千位大臣被埋入墓地至颈部深处时，丝毫不生恶心，借助来吃尸体的豺狼掘土之助而得救后，以夜叉神力回到自己的寝宫，见到躺在吉祥床上的敌人时，不生嗔怒，相互立誓后，立彼为友，说道：
"智者应常怀希望，不应生厌倦，
看我如何自身，如愿而成就。"
在忍辱道者本生中，被愚昧的迦尸国王问："沙门你说什么教义？"答："我是忍辱论者。"时被带刺的鞭子抽打，手脚被砍断时，丝毫不生嗔怒。
这还不稀奇，因为是年长者出家才如此行。但在小法护本生中，尚在襁褓中时：
"涂旃檀香膏，法护手臂被斩断，
大地之继承者，我命正在丧失。"
如是悲泣的母亲面前，被威严的父王像切芭蕉茎般砍断四肢时，还不以此为满足，又下令砍头时，他想："现在是你摄心的时候，现在啊，法护！对下令砍头的父亲、行刑的人、悲泣的母亲和自己这四者应保持平等心。"如是坚定决意，连一丝恶意都不显现。
这也不稀奇，因为是人身时如此行。当生为六牙象王时，被毒箭射中腹部，对加害的猎人也不生恶心。如说：
"被利箭刺中的象王，
无嗔心对猎人说道：
为何目的何原因，
杀我是谁之差遣？"
如是说已，当猎人说"尊者，我是为迦尸王后取你的牙而来"时，为满足她的愿望，便割下自己放射六色光芒闪耀美丽的象牙给他。
作为大猿猴时，被自己从山崖救起的人这样想：
"此猴如林中其他兽，
是人类之食物，
我若杀此猴食之，
将带其肉作路粮，
可度荒野之险途。"
如是想已举石欲击碎头颅时，以泪眼望着那人说：
"贵人莫作如是事，
你应长寿为善人，
应阻止他人行恶。"
[注：最后一句似未完整，原文似有省略]

16.209); –

Vatvā tasmiṃ purise cittaṃ appadūsetvā attano ca dukkhaṃ acintetvā tameva purisaṃ khemantabhūmiṃ sampāpesi.

Bhūridatto nāma nāgarājā hutvā uposathaṅgāni adhiṭṭhāya vammikamuddhani sayamāno kappuṭṭhānaggisadisena osadhena sakalasarīre siñciyamānopi peḷāya pakkhipitvā sakalajambudīpe kīḷāpiyamānopi tasmiṃ brāhmaṇe manopadosamattampi na akāsi. Yathāha –

‘‘Peḷāya pakkhipantepi, maddantepi ca pāṇinā;

Alampāne na kuppāmi, sīlakhaṇḍabhayā mamā’’ti. (cariyā. 2.16);

Campeyyopi nāgarājā hutvā ahituṇḍikena viheṭhiyamāno manopadosamattampi nuppādesi. Yathāha –

‘‘Tadāpi maṃ dhammacāriṃ, upavutthauposathaṃ;

Ahituṇḍiko gahetvāna, rājadvāramhi kīḷati.

‘‘Yaṃ so vaṇṇaṃ cintayati, nīlaṃ pītaṃ va lohitaṃ;

Tassa cittānuvattanto, homi cintitasannibho.

‘‘Thalaṃ kareyyaṃ udakaṃ, udakampi thalaṃ kare;

Yadihaṃ tassa kuppeyyaṃ, khaṇena chārikaṃ kare.

‘‘Yadi cittavasī hessaṃ, parihāyissāmi sīlato;

Sīlena parihīnassa, uttamattho na sijjhatī’’ti. (cariyā. 2.21-24);

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.

Yathāha –

‘‘Cātuddasiṃ pañcadasiñcaḷāra,

Uposathaṃ niccamupāvasāmi;

Athāgamuṃ soḷasa bhojaputtā,

Rajjuṃ gahetvāna daḷhañca pāsaṃ.

‘‘Bhetvāna nāsaṃ atikassa rajjuṃ,

Nayiṃsu maṃ samparigayha luddā;

Etādisaṃ dukkhamahaṃ titikkhaṃ,

Uposathaṃ appaṭikopayanto’’ti. (jā. 2.17.180-181);

Na 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.

248. Sace panassa evaṃ satthu pubbacaritaguṇaṃ paccavekkhatopi dīgharattaṃ kilesānaṃ dāsabyaṃ upagatassa neva taṃ paṭighaṃ vūpasammati, athānena anamataggiyāni paccavekkhitabbāni. Tatra hi vuttaṃ –

‘‘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).

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.



我来为您直译这段巴利文：
如是说已，对那人不生恶心，也不思虑自己的痛苦，将那人带到安全之地。
作为布利达多龙王时，受持布萨戒支，躺在蚁冢顶上，全身被如劫末火般的药物浇淋，被装入笼中，在整个阎浮提（印度）游戏展示，对那婆罗门也不生丝毫恶意。如说：
"即使被装入笼中，被手掌揉捏，
对阿蓝巴亚那我不嗔怒，因我畏破戒。"
作为占贝耶龙王时，被捕蛇者折磨，也不生丝毫恶意。如说：
"那时我持法行者，受持布萨戒，
被捕蛇者捉去，在王门前表演。
他想要何种颜色，或蓝或黄或红，
我随顺他的心意，变现他所想象。
我能使水成陆地，使陆地成水域，
若我对他发怒，瞬间使之成灰。
若我随心所欲，必将失坏戒行，
戒行若有亏损，至上义不能成。"
作为商伽波罗龙王时，被锐利的矛在八处刺穿，在伤口处插入带刺藤条，鼻中穿入粗绳，被十六个补阇子抬着，身体在地上摩擦，经受巨大痛苦，若发怒只需一眼看去就能使所有补阇子化为灰烬，但睁眼时也不显露丝毫恶意。
如说：
"十四日与十五日，
我常持守布萨戒；
十六补阇子前来，
手持坚固绳与套。
破我鼻孔穿入绳，
恶人们共同捕获；
如是痛苦我堪忍，
不违犯我布萨戒。"
不仅这些，在养母本生等其他许多本生中也做了许多稀有之事。现在你以已证得一切智，在天人世间无人能比的具足忍辱功德的世尊为师，生起嗔恨心是极不适当、不相应的。
248. 如果忆念导师的过去行谊功德时，因长期为烦恼所役使，那嗔恚仍不平息，则应观察无始轮回。其中说：
"诸比丘，不易找到未曾作母、未曾作父、未曾作兄弟、未曾作姐妹、未曾作儿子、未曾作女儿的有情。"
因此对那人应如是生起心念："此人过去作我母亲时，十月怀胎，不嫌弃我的大小便、痰涕等如同旃檀香，为我清洁，使我在胸前玩耍，以身体抱持养育我。作父亲时，为我而行山羊道、针道等，经商时，为我舍弃生命进入两军对阵的战场，乘船入大海，做其他难做之事，想'我要养育儿子'而以种种方便聚集财富养育我。作兄弟、姐妹、儿子、女儿时也作了这些那些帮助。对他，我实不应污染心意。"

249. Sace pana evampi cittaṃ nibbāpetuṃ na sakkotiyeva, athānena evaṃ mettānisaṃsā paccavekkhitabbā – ‘‘ambho pabbajita, nanu vuttaṃ bhagavatā –

‘Mettāya kho, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ekādasānisaṃsā pāṭikaṅkhā . 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).

‘‘Sace tvaṃ idaṃ cittaṃ na nibbāpessasi, imehi ānisaṃsehi paribāhiro bhavissasī’’ti.

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.

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 , bhante, aṭṭhakahāpaṇagghanako patto mama mātarā upāsikāya dinno dhammiyalābho, mahāupāsikāya puññalābhaṃ karothā’’ti vatvā dinnaṃ pattaṃ laddhamahātherassa viya. Evaṃ mahānubhāvametaṃ dānaṃ nāma. Vuttampi cetaṃ –

‘‘Adantadamanaṃ dānaṃ, dānaṃ sabbatthasādhakaṃ;

Dānena piyavācāya, unnamanti namanti cā’’ti.



我来为您直译这段巴利文：
249. 如果这样也不能平息心，则应如是观察慈心的功德："喂！出家者，世尊不是说过：
'诸比丘，修习、培育、多作、作为车乘、作为基础、实行、熟习、善修慈心解脱，当可期待十一种功德。何为十一？安眠，安醒，不见恶梦，为人所爱，为非人所爱，诸天守护，不为火毒刀所伤，心速得定，颜色明净，临终不昏迷，若未证得上位则生梵天界。'
如果你不平息此心，将失去这些功德。"
250. 如果这样也不能平息，则应作界的分析。如何分析？"喂！出家者，你对他发怒时，对什么发怒？是对头发发怒？还是对体毛发怒？对指甲...乃至...对小便发怒？或者在头发等中，你是对地界发怒？对水界、火界、风界发怒？或者对依五蕴、十二处、十八界而称为某某尊者的，其中你是对色蕴发怒？还是对受、想、行、识蕴发怒？是对眼处发怒？是对色处发怒？...乃至...是对意处发怒？是对法处发怒？是对眼界发怒？是对色界发怒？是对眼识界发怒？...乃至...是对意界发怒？是对法界发怒？是对意识界发怒？"如是作界的分析时，如同芥子在针尖上，如同画在虚空中，嗔怒将无处立足。
251. 如果不能作界的分析，则应行布施分享。应将自己的物品给予他人，接受他人的物品。如果他人破坏生计，拥有不适合使用的资具，则只应给予自己的物品。如是行时，对那人的嗔恨必定平息。他人从过去生以来相续的嗔怒也会在那一刻平息，就像在质多罗山寺三次被赶出住处的托钵长老，说"尊者，这是价值八枚钱的钵，是我的优婆夷母亲所施，是如法所得，请为大优婆夷作功德"而施与获得大长老的那样。布施实在有如此大威力。所以说：
"布施调伏未调者，布施成就一切义，
以布施与爱语故，高举者下垂首。"

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.

Yadā pana catunnaṃ janānamantare ekampi corānaṃ dātabbaṃ na passati, attani ca tesu ca tīsu janesu samameva cittaṃ pavatteti, kato hoti sīmāsambhedo. Tenāhu porāṇā –

‘‘Attani hitamajjhatte, ahite ca catubbidhe;

Yadā passati nānattaṃ, hitacittova pāṇinaṃ.

‘‘Na nikāmalābhī mettāya, kusalīti pavuccati;

Yadā catasso sīmāyo, sambhinnā honti bhikkhuno.

‘‘Samaṃ pharati mettāya, sabbalokaṃ sadevakaṃ;

Mahāviseso purimena, yassa sīmā na ñāyatī’’ti.

253. Evaṃ sīmāsambhedasamakālameva ca iminā bhikkhunā nimittañca upacārañca laddhaṃ hoti. Sīmāsambhede pana kate tameva nimittaṃ āsevanto bhāvento bahulīkaronto appakasireneva pathavīkasiṇe vuttanayeneva appanaṃ pāpuṇāti.

Ettāvatānena adhigataṃ hoti pañcaṅgavippahīnaṃ pañcaṅgasamannāgataṃ tividhakalyāṇaṃ dasalakkhaṇasampannaṃ paṭhamajjhānaṃ mettāsahagataṃ. Adhigate ca tasmiṃ tadeva nimittaṃ āsevanto bhāvento bahulīkaronto anupubbena catukkanaye dutiyatatiyajjhānāni, pañcakanaye dutiyatatiyacatutthajjhānāni ca pāpuṇāti.

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.



我来为您直译这段巴利文：
252. 对敌对之人平息嗔恚后，如对极爱、朋友、中立者一样，对他也以慈心而行。然后不断修习慈心，对自己、可爱者、中立者、敌对者这四种人应成就平等心，应破除界限。这是其特相：如果这些人中的可爱者、中立者、敌对者与自己四人坐在一处时，盗贼来说："尊者，请给我们一位比丘。"问："为什么？"答："我们要杀他取颈血作祭祀。"这时若他想"让他们取某某"，则未破除界限。即使想"让他们取我，不要这三人"，也未破除界限。为什么？因为希望抓取谁，就对谁不利，只对其他人有利。
当在四人之中看不到一个应给盗贼的，对自己和其他三人生起平等心时，即已破除界限。故古德说：
"对自己、中立者、敌对者四种，
若见有差别，只是利生心。
未如愿得慈，不名善巧者，
比丘四界限，何时得破除。
以慈平等遍，含天世界中，
与前者相比，大异无界限。"
253. 如是破除界限的同时，此比丘已得相与近行。破除界限后，修习、培育、多作彼相，如地遍所说，不难即证得安止。
至此，他已证得舍离五支、具足五支、三种善、具足十相的慈心俱生初禅。证得后，修习、培育、多作彼相，次第证得四分法中的第二、第三禅，五分法中的第二、第三、第四禅。
他以初禅等任一方式，以慈心俱生心遍满一方而住。如是第二方，如是第三方，如是第四方。如是上下四方，一切处，以自己为一切，以慈心俱生心广大、增长、无量、无怨、无害遍满一切世间而住。这种变化只有证得初禅等安止心才能成就。

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.

Sabbadhītiādi pana anodhiso dassanatthaṃ vuttaṃ. Tattha sabbadhīti sabbattha. Sabbattatāyāti sabbesu hīnamajjhimukkaṭṭhamittasapattamajjhattādippabhedesu attatāya . ‘‘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.

255. Yathā cāyaṃ appanāppattacittasseva vikubbanā sampajjati, tathā yampi paṭisambhidāyaṃ (paṭi. ma. 

我来为您直译这段巴利文：
254. 此中"慈心俱生"意为具足慈心。"心"即是意。"一方"是说从最初所摄取的一一方的众生开始，遍满属于一方之众生。"遍满"是触及、作为所缘。"而住"是使行住于梵住确立的威仪。"如是第二"意为如遍满东方等诸方中的任何一方而住，如是其后第二、第三、第四方。"如是上"即以此方式说上方。"下及横"即下方及横方也是如此。其中"下"是下方。"横"是隅方。如是于一切方如马场圆圈般使慈心俱生心前进及回转。至此已显示摄取一方的有限慈心遍满。
"一切处"等则是为显示无限遍满而说。其中"一切处"是一切地方。"以自己为一切"是对一切低中高、友敌中立等差别，不作"此是他人"的分别，即说以自己平等。或"以自己为一切"是说以一切心分而不向外散乱丝毫。"一切"是具一切众生，意为与一切众生相应。"世间"是众生世间。由于显示"广大"等同义词，故此又说"慈心俱生"。或因此中在有限遍满时不如前说"如是"或"如是"等词，故又说"以慈心俱生心"。或这是结语所说。此中"广大"应从遍满方面理解。从地方面说是"增长"，从熟练方面和无量众生所缘方面说是"无量"，由断除嗔恚对治说是"无怨"，由断除忧说是"无害"，即说是无苦。这是对"以慈心俱生心"等方式所说变化的意义。
255. 如这变化只有证得安止心才能成就，在《无碍解道》中所说...

2.22) ‘‘pañcahākārehi anodhisopharaṇā mettācetovimutti, sattahākārehi odhisopharaṇā mettā cetovimutti, dasahākārehi disāpharaṇā mettā cetovimuttī’’ti vuttaṃ, tampi appanāppattacittasseva sampajjatīti veditabbaṃ.

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.

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.

Sabbe puratthimāya disāya sattā averā…pe… attānaṃ pariharantu. Sabbe pacchimāya disāya, sabbe uttarāya disāya, sabbe dakkhiṇāya disāya, sabbe puratthimāya anudisāya, sabbe pacchimāya anudisāya, sabbe 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.

256. Tattha sabbeti anavasesapariyādānametaṃ. Sattāti rūpādīsu khandhesu chandarāgena sattā visattāti sattā. Vuttañhetaṃ bhagavatā –

‘‘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).

Ruḷhīsaddena pana vītarāgesupi ayaṃ vohāro vattatiyeva, vilīvamayepi bījanivisese tālavaṇṭavohāro viya. Akkharacintakā pana atthaṃ avicāretvā nāmamattametanti icchanti. Yepi atthaṃ vicārenti, te satvayogena sattāti icchanti.

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.

Yathā 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.

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.



我来为您直译这段巴利文：
255.(续) "以五种方式无限遍满慈心解脱，以七种方式有限遍满慈心解脱，以十种方式方位遍满慈心解脱"，这也应知是只有证得安止心才能成就。
其中，"愿一切众生无怨、无恼、无苦、快乐、自护，愿一切生物、一切有情、一切个人、一切具有自体者无怨...乃至...自护"，应知这是以五种方式无限遍满慈心解脱。
"愿一切女人无怨...乃至...自护，愿一切男人、一切圣者、一切非圣者、一切天人、一切人类、一切堕处者无怨...乃至...自护"，应知这是以七种方式有限遍满慈心解脱。
"愿东方一切众生无怨...乃至...自护。愿西方、北方、南方、东北方、西北方、西南方、东南方、下方、上方一切众生无怨...乃至...自护。愿东方一切生物、有情、个人、具有自体者无怨...乃至...自护。愿东方一切女人、男人、圣者、非圣者、天人、人类、堕处者无怨...乃至...自护。愿西方、北方、南方、东北方、西北方、西南方、东南方、下方、上方一切女人...乃至...堕处者无怨、无恼、无苦、快乐、自护"，应知这是以十种方式方位遍满慈心解脱。
256.其中"一切"是包含无余之义。"众生"是因对色等诸蕴有欲贪而执著、粘著者为众生。世尊曾说：
"罗陀，对色之欲、贪、喜、爱，于此执著、于此粘著，故称为众生...对受...想...行...识之欲、贪、喜、爱，于此执著、于此粘著，故称为众生。"
但依惯用语，此称呼也用于离贪者，如用"多罗扇"称呼竹制扇子一样。文字学者不考虑意义，认为只是名称而已。考虑意义者则认为因有"有"(satta)而称为众生(satta)。
因有呼吸而称为"生物"，即依入出息而活的意思。因已生而称为"有情"，即已生起、已出生的意思。"恶趣"称为"坑"，落入其中者称为"补特伽罗"(个人)，即前往的意思。"自体"是指身体或五蕴，因依此而有假名施设。包含在该自体中称为"具有自体者"。"包含"即包括、摄入的意思。
如"众生"一词，其他词也应知都是"一切众生"的异名，依惯用而施设。虽然还有"一切生类"、"一切生者"等其他"一切众生"的异名，但依明显性只取这五种，故说"以五种方式无限遍满慈心解脱"。
若有人不仅从词语上，而且从意义上认为"众生"、"生物"等有差别，对他们来说无限遍满就有矛盾，因此不应如此理解意义，应依这五种方式中的任一种无限遍满慈心。

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.

Odhisopharaṇe pana sattasu ākāresu catunnaṃ vasena aṭṭhavīsati. Ettha ca itthiyo purisāti liṅgavasena vuttaṃ. Ariyā anariyāti ariyaputhujjanavasena. Devā manussā vinipātikāti upapattivasena.

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.

Iti etāsu appanāsu yassa kassaci vasena mettaṃ cetovimuttiṃ bhāvetvā ayaṃ yogāvacaro ‘‘sukhaṃ supatī’’tiādinā nayena vutte ekādasānisaṃse paṭilabhati.



我来为您直译这段巴利文：
257. 此中"愿一切众生无怨"是一安止。"愿无恼"是一安止。"无恼"是离嗔恚。"愿无苦"是一安止。"无苦"是无忧。"愿快乐自护"是一安止。因此对这些句子中任何明显的，都应依其遍满慈心。如是在五种方式中依四种安止，无限遍满有二十安止。
在有限遍满中，七种方式中依四种有二十八安止。此中"女人、男人"是依性别而说。"圣者、非圣者"是依圣者凡夫而说。"天人、人类、堕处者"是依生处而说。
在方位遍满中，以"东方一切众生"等方式，每一方二十，共二百；以"东方一切女人"等方式，每一方二十八，共二百八十，总共四百八十安止。如是在《无碍解道》中所说的总共五百二十八安止。
如是修习这些安止中任何一种的慈心解脱的瑜伽行者，获得以"安眠"等方式所说的十一种功德。

258. Tattha sukhaṃ supatīti yathā sesā janā samparivattamānā kākacchamānā dukkhaṃ supanti, evaṃ asupitvā sukhaṃ supati. Niddaṃ okkantopi samāpattiṃ samāpanno viya hoti.

Sukhaṃ paṭibujjhatīti yathā aññe nitthunantā vijambhantā samparivattantā dukkhaṃ paṭibujjhanti, evaṃ appaṭibujjhitvā vikasamānamiva padumaṃ sukhaṃ nibbikāraṃ paṭibujjhati.

Napāpakaṃ 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.

Manussānaṃ piyo hotīti ure āmuttamuttāhāro viya sīse piḷandhamālā viya ca manussānaṃ piyo hoti manāpo.

Amanussānaṃ piyo hotīti yatheva manussānaṃ, evaṃ amanussānampi piyo hoti visākhatthero viya.

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.

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.

So 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.

So pañcavasso hutvā dvemātikā paguṇā katvā pavāretvā attano sappāyaṃ kammaṭṭhānaṃ gahetvā ekekasmiṃ vihāre cattāro māse katvā samappavattavāsaṃ vasamāno cari. Evaṃ caramāno –

Vanantare ṭhito thero, visākho gajjamānako;

Attano guṇamesanto, imamatthaṃ abhāsatha.

‘‘Yāvatā upasampanno, yāvatā idha āgato;

Etthantare khalitaṃ natthi, aho lābhā te mārisā’’ti.

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.


我来为您直译这段巴利文：
258. 其中"安眠"是说，正如其他人翻来覆去、咬牙切齿而睡眠痛苦，他不如此而安眠。入眠时如入定一般。
"安醒"是说，正如其他人呻吟、打呵欠、翻身而痛苦醒来，他不如此而如莲花开放般安详无异地醒来。
"不见恶梦"是说，见梦时只见吉祥之梦，如礼拜塔庙、作供养、听法一般。而其他人见自己被盗贼包围、被野兽侵害、坠入悬崖等，他不见如此恶梦。
"为人所爱"是说，如胸前所挂的珍珠项链，如头上所戴的花鬘，为人所爱乐。
"为非人所爱"是说，如为人所爱一样，也为非人所爱，如毗舍佉长老。
据说他是波咤厘子城（现在的巴特那）的居士。他住在那里时听说："据说狮子洲（斯里兰卡）塔庙庄严，黄袍光耀，在其中任何想要的地方都可以坐卧，气候适宜、住所适宜、人物适宜、听法适宜，这一切都容易获得。"
他将财富托付给妻儿，衣角系着一枚铜钱离家，在海边等船一个月。他以善巧经商，在此处买物品，在彼处卖出，以如法贸易在一个月内赚得一千钱。渐次来到大寺，求受出家。
他被带到界场受戒时，从腰带中掉落钱袋在地。问"这是什么"时，说"一千钱，尊者"。被告知"从出家时起就不能处理，现在就处理它"时，说"来到毗舍佉出家处的人不要空手而返"，解开并散布在界场内后出家，受具足戒。
他五岁（戒腊）时，精通两部律，自恣后，得到适合的业处，在每一寺院住四个月，过着均等的生活而行。如是行时：
林中住的长老，毗舍佉正说，
赞叹自己功德，述说如此义：
"从受具足戒，从来到此处，
其间无过失，啊！你得善利。"
他去质多罗山寺时，到达岔路口，站着想"这条是路还是那条"。住在山上的神伸手指示说"这是路"。他到达质多罗山寺，住了四个月后，想"明早要走"而睡下。住在寺院步道尽头摩尼罗树的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.

Devatā rakkhantīti puttamiva mātāpitaro devatā rakkhanti.

Nāssaaggi 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.

Tuvaṭaṃ cittaṃ samādhiyatīti mettāvihārino khippameva cittaṃ samādhiyati, natthi tassa dandhāyitattaṃ.

Mukhavaṇṇo vippasīdatīti bandhanā pavuttaṃ tālapakkaṃ viya cassa vippasannavaṇṇaṃ mukhaṃ hoti.

Asammūḷho kālaṅkarotīti mettāvihārino sammohamaraṇaṃ nāma natthi, asammūḷhova niddaṃ okkamanto viya kālaṃ karoti.

Uttarimappaṭivijjhantoti mettāsamāpattito uttariṃ arahattaṃ adhigantuṃ asakkonto ito cavitvā suttappabuddho viya brahmalokamupapajjatīti.

Ayaṃ mettābhāvanāyaṃ vitthārakathā.

Karuṇābhāvanākathā



我来为您直译这段巴利文：
长老问"这是谁"。"尊者，我是摩尼罗树神。""为何哭泣？""因为您要离开。""我住在这里对你们有什么好处？""尊者，您住在这里时，非人们相互有慈心，现在您走了，他们会争吵，也会说粗恶语。"长老说"如果我住在这里对你们安乐，好吧"，又住了四个月，又生起要走的心。神又如是哭泣。以此方便长老就住在那里，在那里般涅槃。如是具慈心的比丘为非人所爱。
"诸天守护"是说诸天如父母守护儿子般守护。
"不为火毒刀所伤"是说具慈心者的身体如优多罗优婆夷不为火所伤，如相应部诵者小尸婆长老不为毒所伤，如僧企沙弥不为刀所伤，不能侵入。即说不能伤害他的身体。这里也讲母牛的故事。据说有一头母牛站着给小牛挤奶。一个猎人想"我要刺它"，手持长柄矛转动后投掷。矛碰到它的身体后如多罗叶般弹开而去，这不是由近行力，也不是由安止力，只是因对小牛的强烈爱心。慈心如是有大威力。
"心速得定"是说具慈心者的心迅速得定，他没有迟缓。
"颜色明净"是说他的脸如从束缚中解开的熟多罗果般明净光洁。
"临终不昏迷"是说具慈心者没有迷乱死，不昏迷而如入睡般命终。
"若未证得上位"是说若不能从慈定证得更上的阿罗汉果，从此处死后如从睡眠醒来般生于梵天界。
这是慈心修习的详细解说。
慈悲修习解说

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.

‘‘Kathañca bhikkhu karuṇāsahagatena cetasā ekaṃ disaṃ pharitvā viharati? Seyyathāpi nāma ekaṃ puggalaṃ duggataṃ durūpetaṃ disvā karuṇāyeyya, evameva 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.

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.

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 taṃ nimittaṃ āsevantena bhāventena bahulīkarontena mettāya vuttanayeneva tikacatukkajjhānavasena appanā vaḍḍhetabbā.

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.

Ayaṃ karuṇābhāvanāya vitthārakathā.

Muditābhāvanākathā



我来为您直译这段巴利文：
259. 欲修习悲心者，应观察无悲的过患和悲心的功德后，开始修习悲心。开始时不应对可爱者等修习。因为可爱者只住于可爱处。极爱朋友只住于极爱朋友处。中立者只住于中立处。不可爱者只住于不可爱处。敌人只住于敌人处。异性和死者都不是适当对象。
在《分别论》中说："比丘如何以悲俱心遍满一方而住？譬如见到一个困苦、丑陋的人而起悲心，如是以悲心遍满一切众生。"因此首先应见到某个应起悲心的形象——极度困苦、丑陋、贫穷的人，头顶着钵坐在救济院，手脚流着虫群，发出痛苦声音，而起"此人真是困苦，愿他脱离这苦"的悲心。若找不到这样的人，也可对虽然快乐但作恶的人，以将被处死者为譬喻而起悲心。
如何？譬如国王下令"处死他"，卫兵捆住带着赃物被捕的盗贼，在每个十字路口给予百棍，带往刑场。人们给他硬食、软食、花、香、涂香、槟榔。虽然他享用这些时如同享受富乐般前进，但没人认为"他快乐富有"，相反人们怜悯他说"这可怜人即将死去，他每走一步就更接近死亡"。同样，修习悲心的比丘也应对快乐的人起悲心："这可怜人虽然现在快乐、装饰华丽、享受财富，但由于在三门中未作任何善业，现在将在诸恶趣感受无量苦恼。"
如是对此人起悲心后，以此方法对可爱者，然后对中立者，然后对敌人，如是次第修习悲心。如果如前所说对敌人生起嗔恨，应如慈心所说方式平息。这里若有人作善业，见到或听到他遭遇亲属、疾病、财产等灾难，即使没有这些，因未超越轮回之苦，也应想"他确实有苦"而起悲心，如是以所说方式对自己、可爱者、中立者、敌人四人破除界限后，修习、培育、多作彼相，如慈心所说方式以三禅四禅增长安止。
但在《增支部注》中说首先对敌人起悲心，对他软化心后，对困苦者，然后对可爱者，然后对自己，这个次第与"困苦丑陋"的经文不符，所以应如所说方式开始修习，破除界限后增长安止。其后"以五种方式无限遍满，以七种方式有限遍满，以十种方式方位遍满"的变化，以及"安眠"等功德，应如慈心所说方式了知。
这是悲心修习的详细解说。
喜心修习解说

260. Muditābhāvanaṃ ārabhantenāpi na paṭhamaṃ piyapuggalādīsu ārabhitabbā. Na hi piyo piyabhāvamatteneva muditāya padaṭṭhānaṃ hoti, pageva majjhattaverino. Liṅgavisabhāgakālakatā akhettameva.

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.

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 hatthikkhandhaassapiṭṭhisuvaṇṇasivikādīhi vicarissatī’’ti anāgatampissa muditākāraṃ gahetvā muditā uppādetabbā.

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.

Ayaṃ muditābhāvanāya vitthārakathā.

Upekkhābhāvanākathā



我来为您直译这段巴利文：
260. 开始修习喜心者也不应首先对可爱者等修习。因为可爱者仅以可爱的状态不能成为喜心的近因，更不用说中立者和敌人。异性和死者都不是适当对象。
但极亲密的朋友可能成为近因，在注释中称为嬉戏朋友。因为他总是喜悦的，先笑后说话，所以首先应以喜心遍满他。或见到或听到可爱的人快乐、装饰华丽、欢喜时，应生起"此人确实欢喜，啊！善哉！啊！善哉！"的喜心。确实依此意义，在《分别论》中说："比丘如何以喜俱心遍满一方而住？譬如见到一个可爱、可意的人而生喜悦，如是以喜心遍满一切众生。"
如果他的嬉戏朋友或可爱的人过去快乐，现在却困苦丑陋，应忆念他过去快乐的状态："他过去如是大富、大眷属、常常欢喜"，取其喜悦相而生起喜心，或者"将来他再得此富贵，将乘象背、马背、黄金轿等而行"，取其未来喜悦相而生起喜心。
如是对可爱者生起喜心后，然后对中立者，然后对敌人，如是次第修习喜心。应增长安止。如果如前所说对敌人生起嗔恨，应如慈心所说方式平息，对"这三人和自己"四人平等心破除界限后，修习、培育、多作彼相，如慈心所说方式以三禅四禅增长安止。其后"以五种方式无限遍满，以七种方式有限遍满，以十种方式方位遍满"的变化，以及"安眠"等功德，应如慈心所说方式了知。
这是喜心修习的详细解说。
舍心修习解说;

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).

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.

Kiṃ panetaṃ pathavīkasiṇādīsu uppannatatiyajjhānassāpi uppajjatīti? Nuppajjati. Kasmā? Ārammaṇavisabhāgatāya. Mettādīsu uppannatatiyajjhānasseva pana uppajjati, ārammaṇasabhāgatāyāti. Tato paraṃ pana vikubbanā ca ānisaṃsapaṭilābho ca mettāyaṃ vuttanayeneva veditabboti.

Ayaṃ upekkhābhāvanāya vitthārakathā.

Pakiṇṇakakathā

262.

Brahmuttamena kathite, brahmavihāre ime iti viditvā;

Bhiyyo etesu ayaṃ, pakiṇṇakakathāpi viññeyyā.

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.

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 ruciyā sukhitā vā bhavissanti, dukkhato vā muccissanti, pattasampattito vā na parihāyissantī’’ti evaṃ pavattakammassakatādassanapadaṭṭhānā. Paṭighānunayavūpasamo tassā sampatti, gehasitāya aññāṇupekkhāya sambhavo vipatti.



我来为您直译这段巴利文：
261. 欲修习舍心者，已在慈等获得三禅四禅，熟练第三禅后出定，因为"愿他们快乐"等方式与爱护众生作意相应，接近嗔恨和贪爱，与喜相应故粗重，见到前者的过患，以及舍的寂静性的功德后，对于他原本中立的人，以舍心观察而生起舍心。然后对可爱者等。确实这样说："比丘如何以舍俱心遍满一方而住？譬如见到一个既不可意也不不可意的人而保持舍心，如是以舍心遍满一切众生。"
因此如所说方式对中立者生起舍心后，然后对可爱者，然后对嬉戏朋友，然后对敌人，如是"这三人和自己"，以一切处中立的方式破除界限后，应修习、培育、多作彼相。如此作时，如地遍所说方式生起第四禅。
这是否也生起于已在地遍等获得第三禅者？不生起。为什么？因为所缘不同类。但生起于已在慈等获得第三禅者，因为所缘同类。其后的变化和获得功德应如慈心所说方式了知。
这是舍心修习的详细解说。
杂说
262.
已知此等梵住，由最高梵所说；
更应了知于此，如下诸杂说。
此中慈悲喜舍，就义理而言，"喜爱"为慈，意为柔软。或存在于友，或此为友的行为，故为慈。对他人苦时使善人心震动为悲。或切断、损害、消灭他人之苦为悲。或对苦者以遍满方式扩展为悲。由此使具有者欢喜，或自己欢喜，或仅是欢喜，为喜。以舍弃"愿无怨"等功用，以及达到中立状态而保持平等为舍。
263. 就相等而言，此中慈以利益行相进行为相，以引导利益为味，以除去嗔恨为现起，以见众生可爱为近因。止息嗔恚是它的成就，生起爱著是过失。悲以拔除苦的行相进行为相，以不堪忍他人之苦为味，以不害为现起，以见被苦折磨者无依为近因。止息害是它的成就，生起忧是过失。喜以欢喜为相，以无嫉为味，以除去不乐为现起，以见众生成就为近因。止息不乐是它的成就，生起笑为过失。舍以对众生中立行相进行为相，以见众生平等为味，以平息嗔恨和贪爱为现起，以"众生是业的所有者，他们随谁的意愿而快乐，或解脱痛苦，或不失已得成就"如是见业所有性为近因。平息嗔恨和贪爱是它的成就，生起世俗无明舍是过失。

264. Catunnampi panetesaṃ brahmavihārānaṃ vipassanāsukhañceva bhavasampatti ca sādhāraṇappayojanaṃ. Byāpādādipaṭighāto āveṇikaṃ. Byāpādapaṭighātappayojanā hettha mettā. Vihiṃsāaratirāgapaṭighātappayojanā itarā. Vuttampi cetaṃ –

‘‘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).

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.

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 . Tasmā tato nibbhayena karuṇāyitabbaṃ. Karuṇañca nāma karissati, pāṇiādīhi ca viheṭhissatīti aṭṭhānametaṃ.

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.

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.



我来为您直译这段巴利文：
264. 这四种梵住都以观慧之乐和有的成就为共同目的。断除嗔恚等为各自目的。此中慈以断除嗔恚为目的。其余诸法以断除害、不乐、贪为目的。这也曾说：
"贤友，这慈心解脱是嗔恚的出离。贤友，这悲心解脱是害的出离。贤友，这喜心解脱是不乐的出离。贤友，这舍心解脱是贪的出离。"
265. 这里每一种都有近远两种敌。慈梵住如同人的近敌，因见功德相同性故贪是近敌，它容易得机会，因此应善护慈心不受其害。如住山等隐蔽处的人敌，因性质相异故嗔恚是远敌，因此应无畏地修慈。说修慈而又生嗔是不可能的。
悲梵住如"对眼所识的可意、可爱、可意、悦意、与世间欲相应的诸色，见到不得到或从不得到角度，或忆念过去已得而已灭已变的，生起忧，如是忧称为居家忧"等方式所说的居家忧，因见失败相同性故是近敌。因性质相异故害是远敌。因此应无畏地修悲。说修悲而又以手等加害是不可能的。
喜梵住如"对眼所识的可意...与世间欲相应的诸色，见到得到或从得到角度，或忆念过去已得而已灭已变的，生起喜，如是喜称为居家喜"等方式所说的居家喜，因见成就相同性故是近敌，因性质相异故不乐是远敌。因此应无畏地修喜。说修喜而又对边远住处和增上善法生厌是不可能的。
舍梵住如"以眼见色而生起凡夫、愚痴、未得胜解、未得果报、不见过患、无闻凡夫的舍，如是舍不能超越色，因此称为居家舍"等方式所说的居家无明舍，因不观察过患功德而性质相同故是近敌。因性质相异故贪嗔是远敌。因此应无畏地修舍。说修舍而又贪著和嗔恨是不可能的。

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.

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 bhāvetabbā. Tathā karuṇādayoti ayamettha ārammaṇavaḍḍhanakkamo.

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.

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.



我来为您直译这段巴利文：
266. 这一切都以欲作为起因，以镇伏盖等为中间，以安止为终点。以概念法方式一个或多个众生为所缘。在近行或安止成就时增长所缘。
其中这是增长的次第，如善巧的农夫划定要耕种的地方后耕种，如是首先划定一个住处，对其中众生以"愿此住处的众生无怨"等方式修习慈心。使心于此柔软适业后，应划定两个住处。然后次第三、四、五、六、七、八、九、十住处，一条街，半村，一村，一地区，一国，一方，如是乃至一轮围界，或更多，对其中众生修习慈心。同样悲等。这是此中所缘增长的次第。
267. 如无色定是遍的流出，非想非非想处定是定的流出，果定是观的流出，灭尽定是止观的流出，如是此中舍梵住是前三梵住的流出。如不竖立柱子，不架设椽架，不能在空中放置屋顶横梁，如是没有前三禅不能修习第四禅。
268. 这里可能有问：为什么这慈悲喜舍称为梵住？为什么是四种？它们的次第如何？在阿毗达摩中为什么称为无量？
答：首先应知这里以最胜义和无过失性而称为梵住。因为对众生正确行持故这些住处最胜。如梵天以无过失心而住，如是与这些相应的修行者成为如梵天般而住，故以最胜义和无过失性称为梵住。

269. Kasmā ca catassovātiādi pañhassa pana idaṃ vissajjanaṃ.

Visuddhimaggādivasā catasso,

Hitādiākāravasā panāsaṃ;

Kamo pavattanti ca appamāṇe,

Tā gocare yena tadappamaññā.

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.

Yasmā 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.

Yasmā pana sabbāpetā appamāṇe gocare pavattanti. Appamāṇā hi sattā etāsaṃ gocarabhūtā. Ekasattassāpi ca ettake padese mettādayo bhāvetabbāti evaṃ pamāṇaṃ agahetvā sakalapharaṇavaseneva pavattāti. Tena vuttaṃ –

Visuddhimaggādivasā catasso,

Hitādiākāravasā panāsaṃ;

Kamo pavattanti ca appamāṇe,

Tā gocare yena tadappamaññāti.

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.

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 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.



这是关于问题"为什么是四种"的回答。
慈悲喜舍四无量心，
缘于净化、利益之因，
无量所缘如此次第，
故名为四无量心焉。
其中,慈心是对多嗔者的清净之道,悲心是对多害者的清净之道,喜心是对多不乐者的清净之道,舍心是对多贪者的清净之道。又因为对众生的思维方式有四种:希望利益、去除不利、随喜成就、无所干涉。就像母亲对待年幼、生病、年轻、忙于己事的四个儿子时,对幼子欲望其成长,对病子欲望其康复,对青年子欲望其长久保持青春,对忙于己事者则不加干涉。同样,修习无量心者也应当以慈等方式对待一切众生。因此从清净之道等方面来说,无量心即是这四种。
因为修习这四无量心时,首先应以利益之相对待众生,而慈心的特相即是以利益之相运作。然后,见到、听到或想到这些希望得到利益的众生遭受痛苦时,应以去除痛苦之相运作,而悲心的特相即是以去除痛苦之相运作。接着,见到这些希望得到利益和希望去除痛苦的众生获得成就时,应以随喜之相运作,而喜心的特相即是随喜。其后,因为再无所作,应以舍弃作为之义的平等之相运作,而舍心的特相即是以平等之相运作。因此从利益等行相而言,首先说慈心,然后是悲心、喜心、舍心,应当知道这样的次第。
又因为这一切都是在无量所缘中运作。因为无量众生是它们的所缘。即使对一个众生,也不是说要在某个范围内修习慈等,而是不取定量地以遍满方式运作。所以说:
慈悲喜舍四无量心，
缘于净化、利益之因，
无量所缘如此次第，
故名为四无量心焉。
270. 如是于无量所缘性中,这些同一特相中,前三种是属于三禅或四禅的。为什么？因为不离喜。为什么它不离喜呢？因为它们是嗔恚等由忧所生法的出离。最后一种则唯属于其余一禅。为什么？因为与舍受相应。因为对众生以平等之相运作的梵住舍是不能离开舍受的。
271. 如果有人这样说:"因为世尊在《八集》中对四无量心都无差别地说:'比丘,你应当修习有寻有伺的定,修习无寻唯伺的定,修习无寻无伺的定,修习有喜的定,修习无喜的定,修习乐俱的定,修习舍俱的定',所以四无量心都属于四禅五禅。"应该告诉他不要这样说。因为如果这样的话,身随观等也都会成为四禅五禅,而在受等中连初禅都没有,更不用说二禅等。因此不要仅仅执著文字表面而诽谤世尊,佛陀的教法是深奥的,应当亲近师长理解其意趣。

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.

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.

Tassattho – yadā te bhikkhu ayaṃ mūlasamādhi evaṃ mettāvasena bhāvito hoti, tadā tvaṃ tāvatakenāpi tuṭṭhiṃ anāpajjitvāva imaṃ mūlasamādhiṃ aññesupi ārammaṇesu catukkapañcakajjhānāni pāpayamāno savitakkampi savicārantiādinā nayena bhāveyyāsīti.

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.

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.



272. 这是其中的意趣 - 据说那位比丘请求说法说："尊者，请世尊为我简要说法，我听闻世尊之法后，愿能独处、远离、不放逸、热忱、专注地安住。"因为他以前听法后仍住在原处，不去修习沙门法，所以世尊呵斥他说："正是如此，某些愚人只是请我说法，法说了之后，只想跟随着我。"但因为他具有阿罗汉果的因缘，所以又教诫他说："因此，比丘，你应当如此学习：'我的内心将会安住、善安住，已生起的恶不善法不会占据心而住。'比丘，你应当如此学习。"
通过这个教诫，对他说明了就自身而言仅是心一境性的根本定。然后为了显示"不应以此为满足，应当这样增长定"，所说："比丘，当你的内心安住、善安住，已生起的恶不善法不会占据心而住时，那时比丘，你应当如此学习：'我的慈心解脱将修习、多修习，如车乘般，如基础般，确立、熟习、善开始。'比丘，你应当如此学习。"如此对他说了以慈为基础的修习后，又说："比丘，当这定如此修习、多修习时，那时你应当修习这个根本定为有寻有伺......乃至......与舍俱。"
其意义是：比丘，当你这个根本定如此以慈为基础修习时，你不应以此为满足，应当修习这个根本定，使它在其他所缘中也达到四禅五禅，以有寻有伺等方式修习。
如此说后，为了显示以悲等其余梵住为先导，在其他所缘中也应以四禅五禅方式修习，又说："比丘，当这定如此修习、多修习时，那时你应当如此学习：'我的悲心解脱......"等。
如此显示以慈等为先导依四禅五禅方式的修习后，为了再显示以身随观等为先导，说："比丘，当这定如此修习、多修习时，那时你应当如此学习：'我将安住于身随观身'"等。然后说："比丘，当这定如此修习、善修习时，那时你无论去到何处都将安乐而行，无论住在何处都将安乐而住，无论坐在何处都将安乐而坐，无论睡在何处都将安乐而睡。"以阿罗汉果为顶点结束开示。因此应当了解：慈等属于三禅或四禅，而舍则唯属于其余一禅。在《阿毗达摩》中也是如此分别的。

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).

Kasmā 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.

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.

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.

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.



273. 这样以三禅四禅方式和其余一禅方式而安立的两种无量心，应当了解它们以净为最上等方面有着互不相同的殊胜威力。在《着黄衣经》中，它们被区分为以净为最上等而说。如说："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。"
为什么如此说呢？因为它们是各自（更高境界）的近依。住于慈心者，众生对他来说不会令人厌恶。于是由于熟习无厌恶，当他把心导向无厌恶的清净色如青等时，他的心能轻易地投入其中。如此，慈成为净解脱的近依，不能超越此境，故说以净为最上。
住于悲心者，因为观察到众生遭受棍棒打击等色相所致的痛苦而生起悲心，他能看清色的过患。由于看清色的过患，当他超越地遍等其中之一，把心导向超越色的虚空时，他的心能轻易地投入其中。如此，悲成为空无边处的近依，不能超越此境，故说以空无边处为最上。
住于喜心者，因为观察到由种种喜悦因缘而生喜悦的众生的识而生起喜心，他的心熟习于把握识。于是当他次第证得空无边处后，超越它，把心导向以虚空相为所缘的识时，他的心能轻易地投入其中。如此，喜成为识无边处的近依，不能超越此境，故说以识无边处为最上。
住于舍心者，因为没有"愿众生快乐"或"愿他们脱离苦"或"愿他们不离开已得的乐"这样的观察，他的心远离把握乐苦等胜义，倾向于把握无所有。于是由于他的心习惯于远离把握胜义，习惯于把握胜义上无所有的痛苦，当他次第证得识无边处后，超越它，把心导向胜义识之不存在时，他的心能轻易地投入其中。如此，舍成为无所有处的近依，不能超越此境，故说以无所有处为最上。

274. Evaṃ subhaparamādivasena etāsaṃ ānubhāvaṃ viditvā puna sabbāpetā dānādīnaṃ sabbakalyāṇadhammānaṃ paripūrikāti veditabbā. Sattesu 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.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Samādhibhāvanādhikāre

Brahmavihāraniddeso nāma

Navamo paricchedo.

10. Āruppaniddeso

Paṭhamāruppavaṇṇanā

275. Brahmavihārānantaraṃ 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.

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.

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.



274. 如此了解它们以净为最上等的威力后，还应当了解它们都能圆满布施等一切善法。因为大士们对众生有利益的意乐、不忍众生的痛苦、愿已得殊胜成就能长久，以及对一切众生无有偏袒而平等运心，不作"应该给这个人，不应该给那个人"这样的区分，而对一切众生布施能带来快乐的东西。他们为避免伤害众生而受持戒律。为圆满戒律而亲近出离。为了在众生的利与不利上不迷惑而清净智慧。为众生的利益和快乐而常常精进。即使以最上精进而达到勇猛的状态，也能忍受众生各种过失。不违背"我们将给你们这个，将为你们做这个"的诺言。为他们的利益和快乐而有不动的决心。以不动的慈心对他们先行利益。以舍心而不期望回报。如此圆满诸波罗蜜，乃至圆满十力、四无畏、六不共智、十八佛法等一切善法。如此，这些（四无量心）都能圆满布施等一切善法。
为善人欢喜而造的《清净道论》
在定的修习章中
名为梵住的解释
第九品
无色界的解释
第一无色界的解释
275. 在梵住之后所说的四种无色界中，首先想要修习空无边处的人，因为如说："由于色的缘故，可见到拿起棍棒、拿起武器、争吵、纷争、论诤，但在无色界中这一切都完全不存在。他如是思惟而行道，为厌离色、离欲色、灭色。"所以见到粗色中由于拿起棍棒等和眼病耳病等千种病患的过患，为了超越它，除了限定虚空的遍处外，在其余九种地遍等中的任一处生起第四禅。
虽然他依色界第四禅已经超越了粗色，但因为遍的色相也只是粗色的似相而已，所以他也想要超越它。如何呢？就像害怕蛇的人在森林中被蛇追赶，急速逃走后，在逃到的地方看见画着蛇的图案的棕榈叶、藤蔓、绳子，或者看见裂开的地面的裂缝，他也会害怕恐慌，不想看见它。又如一个人与一个想害他的仇人住在同一个村子里，受到他杀害、囚禁、烧房等迫害，就搬到另一个村子居住，在那里看见一个与仇人相似的外表、声音、举止的人，他也会害怕恐慌，不想看见他。
这里的譬喻对照是这样的：那些人被蛇或仇人侵害的时候，就好比比丘以所缘而具有粗色的时候。他们急速逃跑或搬到另一村，就好比比丘以色界第四禅超越粗色的时候。他们在逃到的地方和另一村看见画着蛇的图案的棕榈叶等和相似仇人的人而害怕恐慌不想看见，就好比比丘了知"遍的色相也只是（粗色的）似相"而想要超越它。这里也可以用害怕被野猪追赶的狗、鬼等的譬喻来理解。

276. Evaṃ 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.

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.

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.

Ayaṃ 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).

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. 

276. 如是他想要厌离并离开作为那第四禅所缘的遍处色相，在五方面成为熟练自在后，从熟练的色界第四禅出定，见到该禅有"以我所厌恶的色为所缘"、"是喜的近敌"、"比寂静解脱粗劣"等过患。但这里没有支分的粗劣性，因为就像色界禅有两支，无色界禅也是一样。
他如此见到其中的过患后，断除爱著，把空无边处当作寂静、无边来作意，将遍处扩展到轮围界边际或随愿扩展多远，对遍处所遍满的空间作"虚空、虚空"或"无边虚空"的作意来遣除遍处。遣除时不是像卷起草席那样卷起，也不是像从锅里取出饼那样取出，而仅仅是不思惟它、不作意它、不省察它，不思惟、不作意、不省察而只对遍处所遍满的空间作"虚空、虚空"的作意，这就叫做遣除遍处。遍处被遣除时既不翻转也不转开，只是由于不作意它而作意"虚空、虚空"，就叫做被遣除，只显现遣除遍处后的虚空。遣除遍处后的虚空、遍处所遍满的空间、离开遍处的空间，这一切都是同一个意思。
他反复思惟那遣除遍处后的虚空相为"虚空、虚空"，使它被寻所击、被伺所击。当他如此反复思惟，使它被寻所击、被伺所击时，诸盖被镇伏，念得确立，心以近行而得定。他反复习近、修习、多作那相。当他如此反复思惟、作意时，如同色界心在地遍等中生起一样，空无边处心在虚空中生起。这里也是在前分有三个或四个是欲界速行心，只与舍受相应。第四或第五是无色界心。其余如地遍中所说的方法一样。
这里的区别是：当无色界心如此生起时，这比丘就像一个人把某种蓝色布或者黄、红、白等某种布绑在车、船、水罐口等之一处，当布被风吹走或被别的什么拿走时，他只是望着虚空而站立。同样地，他先前以禅眼看着遍处圆相而住，当以"虚空、虚空"这样的准备作意突然除去该相时，他只是看着虚空而住。到这个程度，他被称为"以一切方式超越色想，灭除有对想，不作意种种想，'虚空无边'而具足空无边处而住"。
277. 其中，"以一切方式"是以一切行相，或是一切无余之义。"色想"是以想为首而说的色界禅及其所缘。因为色界禅也称为色，如说"有色者见诸色"等。其所缘也[此处源文似未完]

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.

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 , 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.

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.

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.

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).



让我继续为您翻译这段文本：
2.173）[如是说]。因此这里"色想"是以想为首而说的色界禅的同义语。"有色的想"是色想。意思是说"它的名字是色"。应当了解这也是地遍等差别的所缘的同义语。"超越"是指离欲和灭。这是什么意思呢？由于离欲和灭除这十五种善、异熟、唯作的被称为禅那的色想，以及这九种以地遍等方式被称为所缘的色想，以一切方式或无余地，因为离欲和灭除，因为离欲之因和灭除之因而具足空无边处而住。因为未完全超越色想者不能具足而住于此。
其中，因为对所缘未离欲者不能超越诸想，而当诸想被超越时所缘也就被超越了。因此不说所缘的超越，而在《分别论》中只说诸想的超越："此中什么是色想？是已得色界定者、或已生[色界]者、或现法乐住者的想、等想、已等想性，这些称为色想。他已超越、已度越、已超胜这些色想。因此说'以一切方式超越色想'"。但因为这些定是以超越所缘而证得的，不像初禅等是在同一所缘中[证得的]。因此应当了解这解释也是依所缘超越而作的。
278. "灭除有对想"中，由于眼等所依和色等所缘的撞击而生起的想是有对想。这是色想等的同义语。如说："此中什么是有对想？色想、声想、香想、味想、触想，这些称为有对想。"由于灭除、断除、不生起、不转起这善异熟五种和不善异熟五种，一共十种有对想，是为[此句]所说。
虽然这些[有对想]在已得初禅等者也是不存在的，因为在那时心不经五门转起。即使如此，也应当了解这里说这些是为了赞叹此禅而激发精进，就像在第四禅中[说断除]在别处已断的乐苦，或在第三道中[说断除]有身见等一样。
或者，虽然这些在得色界[定]者也不存在，但是它们不存在并非因为已断除。因为色界修习不导向离色欲，而且这些[有对想]的转起是依靠色的。但此修习导向离色欲。因此，说它们在此被断除是适当的。不仅适于说，而且确实应当如此持守。因为正由于这些在此前未断除，所以世尊说对于得初禅者声音是"刺"。而在这里正因为已断除，所以说无色定是不动的、寂静解脱的。又阿罗罗·迦蓝(Āḷāra Kālāma)入无色定时，对于五百辆车一辆接一辆经过既不见也不闻其声。

279.Nānattasaññānaṃamanasikārāti 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.

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.

Saṅkhepato cettha rūpasaññānaṃ samatikkamāti iminā sabbarūpāvacaradhammānaṃ pahānaṃ vuttaṃ. Paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārāti iminā sabbesaṃ kāmāvacaracittacetasikānaṃ pahānañca amanasikāro ca vuttoti veditabbo.

280.Ananto ākāsoti ettha nāssa uppādanto vā vayanto vā paññāyatīti ananto. Ākāsoti kasiṇugghāṭimākāso vuccati. Manasikāravasenāpi cettha anantatā veditabbā. Teneva vibhaṅge vuttaṃ ‘‘tasmiṃ ākāse cittaṃ ṭhapeti, saṇṭhapeti, anantaṃ pharati, tena vuccati ananto ākāso’’ti (vibha. 605).

Ākāsānañcāyatanaṃupasampajja viharatīti ettha pana nāssa antoti anantaṃ, ākāsaṃ anantaṃ ākāsānantaṃ, ākāsānantameva ākāsānañcaṃ, taṃ ākāsānañcaṃ adhiṭṭhānaṭṭhena āyatanamassa sasampayuttadhammassa jhānassa devānaṃ devāyatanamivāti ākāsānañcāyatanaṃ.

Upasampajja viharatīti tamākāsānañcāyatanaṃ patvā nipphādetvā tadanurūpena iriyāpathavihārena viharatīti.

Ayaṃ ākāsānañcāyatanakammaṭṭhāne vitthārakathā.

Viññāṇañcāyatanakathā



我会将这段巴利文直译成简体中文：
279. 不作意种种想，是指对于种种境界中生起的想，或种种性质的想。因为这些在《分别论》中解说:"什么是种种想?未得定者具有意界或意识界的想、知觉、已知觉的状态，这些称为种种想。"这里所说的是未得定者的意界和意识界所摄的想，在色声等差别、种种性质的境界中运作。又因为这些是八种欲界善想、十二种不善想、十一种欲界善果报想、二种不善果报想、十一种欲界唯作想，如是四十四种想都是种种性质、互不相同的，所以称为种种想。对于这一切种种想的完全不作意、不注意、不思虑、不观察。因为他不注意它们、不作意它们、不观察它们，所以这样说。
因为在这里，先前的色想和对碍想在由这禅那所生的有中也不存在，更不用说在那有中成就此禅那而住的时候，所以说超越它们、消失，这两种说法都是指不存在。但对于种种想，因为八种欲界善想、九种唯作想、十种不善想，这二十七种想在由这禅那所生的有中存在，所以说"不作意它们"，应当如是理解。即使在那里，成就此禅那而住者也是由于不作意它们而成就住于禅那，若作意它们则成为未得定者。
简而言之，在这里"超越色想"是说断除一切色界法。"对碍想消失，不作意种种想"是说断除和不作意一切欲界心心所法，应当如是理解。
280. "无边虚空"，这里因为看不到它的生边或灭边，所以是无边。虚空是指遍相除去后的虚空。这里也应当依作意而了知无边性。因此在《分别论》中说："他使心安住、善住于那虚空中，遍满无边，因此称为无边虚空。"
关于"成就空无边处而住"，因为它没有边际所以无边，虚空是无边即虚空无边，虚空无边即是空无边，那空无边是这与心所法相应的禅那的所依处，如诸天的天处一样，所以是空无边处。
"成就而住"是指到达、完成那空无边处后，以相应的威仪而住。
这是空无边处业处的详细解说。
识无边处之说

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.

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.

282. Tattha sabbasoti idaṃ vuttanayameva. Ākāsānañcāyatanaṃ samatikkammāti ettha pana pubbe vuttanayena jhānampi ākāsānañcāyatanaṃ, ārammaṇampi . 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.

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).

Tattha viññāṇenāti upayogatthe karaṇavacanaṃ veditabbaṃ. Evañhi aṭṭhakathācariyā tassa atthaṃ vaṇṇayanti, anantaṃ pharati taññeva ākāsaṃ phuṭaṃ viññāṇaṃ manasi karotīti vuttaṃ hoti.

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.

Ayaṃ viññāṇañcāyatanakammaṭṭhāne vitthārakathā.

Ākiñcaññāyatanakathā



我来直译这段巴利文：
281. 欲修习识无边处者，应以五种方式在空无边处定中熟练自在后，见到"此定与色界禅那为近敌，不如识无边处那

283. Ākiñcaññāyatanaṃ bhāvetukāmena pana pañcahākārehi viññāṇañcāyatanasamāpattiyaṃ ciṇṇavasībhāvena ‘‘āsannaākāsānañcāyatanapaccatthikā ayaṃ samāpatti, no ca ākiñcaññāyatanamiva santā’’ti viññāṇañcāyatane 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.

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.

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.



我来直译这段巴利文：
283. 欲修习无所有处者，应以五种方式在识无边处定中熟练自在后，见到"此定与空无边处为近敌，不如无所有处那样寂静"，如是见到识无边处的过患，断除对它的欲求后，思维无所有处为寂静，应作意那作为识无边处所缘的空无边处识的不存在、空性、远离相。如何作意？不作意那识，而应反复思惟、作意、观察、思索、寻思"没有，没有"或"空，空"或"远离，远离"。
当他如是于该相中运转其心时，诸盖被镇伏，念住立，以近行定心得定。他反复练习、修习、多作那相。当他如是行时，如同在遍满虚空的广大识上[生起]识无边处一样，在遍满虚空而生起的广大识的空、远离、不存在性上，无所有处心入定。这里的安止方法也应如前所说般了知。
这里有个差别：当那安止心生起时，比如有一个人看见比丘众因某些事集会在圆形讲堂等处，他去到某处，当集会事毕比丘们起身离去时，他来到门口站着，再次观看那处，只见空无，只见远离。他不会想"这么多比丘死了或去了别处"，而只是见到"这里是空，是远离"，只见不存在性。同样地，他先前以识无边处禅眼见到在虚空中运行的识而住，以"没有，没有"等准备作意，当那识消失时，他只是见到那识的消失所说的不存在而住。至此，称他为"完全超越识无边处，[思维]'无有所有'，成就无所有处而住"。

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. 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.

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.

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.

Ayaṃ ākiñcaññāyatanakammaṭṭhāne vitthārakathā.

Nevasaññānāsaññāyatanakathā

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 punappunaṃ āvajjitabbā, manasikātabbā, paccavekkhitabbā, takkāhatā vitakkāhatā kātabbā.

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.



我来直译这段巴利文：
284. 这里的"完全"的含义如前所说。关于"识无边处"，如前所说，禅那是识无边处，所缘也是识无边处。所缘也如前所说，是识无边，它作为第二无色禅的所缘，如诸天的天处一样，以所依处义为处，故称识无边处。同样，识无边，它是那禅那生起的因，如"剑浮阇（Kamboja）是马的产地"等例中产地义为处，故也称识无边处。如是这禅那和所缘两者，由于不运作和不作意而超越，因为应成就此无所有处而住，所以将这两者合为一说"超越识无边处"，应当如是理解。
"无有所有"是指如是作意"没有，没有"、"空，空"、"远离，远离"。在《分别论》中所说："'无有所有'是使那识消失、灭没、消逝，见'无有所有'，因此称为'无有所有'"。虽然这说得像是灭尽随观，但应当如是理解其义：因为他不注意、不作意、不观察那识，只作意它的不存在性、空性、远离性，所以说使之消失、灭没、消逝，不是其他意思。
关于"成就无所有处而住"，因为它没有任何所有故为无所有，意思是说连微细的坏灭都没有剩余。无所有的状态为无所有性，这是空无边处识消失的代名词。那无所有性是这禅那的所依处，如诸天的天处一样，故为无所有处。其余如前所说。
这是无所有处业处的详细解说。
非想非非想处之说
285. 欲修习非想非非想处者，应以五种方式在无所有处定中熟练自在后，见到"此定与识无边处为近敌，不如非想非非想处那样寂静"，或"想是病，想是疮，想是箭，这[非想非非想]是寂静，这是殊胜，即是非想非非想"，如是见到无所有处的过患和上位的功德，断除对无所有处的欲求后，思维非想非非想处为寂静，应反复思惟、作意、观察、思索、寻思"那以不存在为所缘而转起的无所有处定是寂静，寂静"。
当他如是于该相中反复运转其心时，诸盖被镇伏，念住立，以近行定心得定。他反复练习、修习、多作那相。当他如是行时，如同在识的消失上[生起]无所有处一样，在名为无所有处定的四蕴上，非想非非想处心入定。这里的安止方法也应如前所说般了知。至此，称他为"完全超越无所有处，成就非想非非想处而住"。

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.

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.

Santato 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.

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.

So taṃ santato manasikaronto pubbe vuttanayena taṃ paramasukhumaṃ appanāppattaṃ saññaṃ pāpuṇāti, yāya nevasaññīnāsaññī nāma hoti, saṅkhārāvasesasamāpattiṃ bhāvetīti vuccati. Saṅkhārāvasesasamāpattinti accantasukhumabhāvappattasaṅkhāraṃ catutthāruppasamāpattiṃ.



我来直译这段巴利文：
286. 这里的"完全"的含义也如前所说。关于"超越无所有处"，如前所说，禅那是无所有处，所缘也是无所有处。所缘也如前所说，是无所有，它作为第三无色禅的所缘，如诸天的天处一样，以所依处义为处，故称无所有处。同样，无所有，它是那禅那生起的因，如"剑浮阇是马的产地"等例中产地义为处，故也称无所有处。如是这禅那和所缘两者，由于不运作和不作意而超越，因为应成就此非想非非想处而住，所以将这两者合为一说"超越无所有处"，应当如是理解。
关于"非想非非想处"，这里因为有那样的想，所以称为非想非非想处。为显示如何修习者获得那样的想，在《分别论》中引述"非有想非无想"后说："他思维那无所有处为寂静，修习余行定，因此称为非有想非无想。"其中"思维为寂静"是指"这定确实寂静，竟然能以不存在为所缘而住"，如是因所缘寂静而思维它为寂静。
如果他思维为寂静，如何能超越呢？因为不想进入[定]。虽然他思维它为寂静，但他没有"我将转向它，将进入它，将决意它，将出离它，将省察它"这样的倾向、注意、作意。为什么？因为非想非非想处比无所有处更寂静、更殊胜。
就像国王以大王威严骑着最上等的象在城中街道巡行时，看见牙雕工等工匠穿一件紧身衣、用一块布裹头，身上沾满象牙粉末，制作各种象牙工艺品，[想着]"啊!真是巧匠，竟能制作这样的工艺品"，如是对他们的技艺感到欢喜，但他不会想"啊!我愿舍弃王位成为这样的工匠"。这是什么原因？因为王位的大利益。他超越工匠而行。同样地，虽然他思维那定为寂静，但他没有"我将转向这定，将进入它，将决意它，将出离它，将省察它"这样的倾向、注意、作意。
他如是思维它为寂静，如前所说方式，到达那极其微细的获得安止的想，由此称为非有想非无想，说他修习余行定。余行定是指达到极其微细状态的第四无色定。

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 manāyatanadhammāyatanapariyāpannattā āyatanañcāti nevasaññānāsaññāyatanaṃ. Atha vā yāyamettha saññā, sā paṭusaññākiccaṃ kātuṃ asamatthatāya nevasaññā, saṅkhārāvasesasukhumabhāvena vijjamānattā nāsaññāti nevasaññānāsaññā. Nevasaññānāsaññā ca sā sesadhammānaṃ adhiṭṭhānaṭṭhena āyatanañcāti nevasaññānāsaññāyatanaṃ.

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.

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.

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.

Yathā 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.

Na kevalañca etāheva, aññāhipi anurūpāhi upamāhi esa attho vibhāvetabbo. Upasampajja viharatīti idaṃ vuttanayamevāti.

Ayaṃ nevasaññānāsaññāyatanakammaṭṭhāne vitthārakathā.

Pakiṇṇakakathā



我来直译这段巴利文：
287. 现在为了从义理上说明由于如是获得的想而称为非想非非想处，在《分别论》中说："非想非非想处是已入定者、已生者或现法乐住者的心心所法。"其中这里是指已入定者的心心所法。这里的词义是：因为没有粗想而有微细想，所以这与[心所]法相应的禅那既非有想又非无想，故为非想非非想。非想非非想，它属于意处和法处，故为处，因此称为非想非非想处。或者，这里的想因为不能执行明显的想的作用故为非想，因为以余行极微细的状态存在故非无想，因此为非想非非想。非想非非想，它对其余诸法是所依处义故为处，因此称为非想非非想处。
不仅这里的想是如此，受也是非受非非受，心也是非心非非心，触也是非触非非触。其余相应诸法也是这样。应当知道这是以想为首而作的开示。应以涂钵油等譬喻来说明这个义理。
据说有一沙弥用油涂了钵放着，用粥时长老说"拿钵来"。他说"钵里有油，尊者"。然后[长老]说"拿油来，沙弥，我要装满一那利(容量单位)"时，他说"没有油，尊者"。这里就像因为在里面住着，对于粥来说是不适合的意思说"有油"，对于装满那利等的意思说"没有"。同样地，那想也因为不能执行明显的想的作用故为非想，因为以余行极微细的状态存在故为非无想。
这里什么是想的作用？是认知所缘和成为观智的对象而生起厌离。就像温水中的火界不能执行燃烧的作用一样，它不能明显地执行认知的作用。也不能像其他定中的想那样成为观智的对象而生起厌离。因为对其他蕴未作胜解的比丘，没有能够观察非想非非想处蕴而达到厌离的，唯有尊者舍利弗[能够]。但普通的观行者即使是大智如舍利弗也只能以"这些法是先前不存在而生起，生起后又消失"这样整体观察的方式，而不能以逐一法观察的方式。这定如此微细。
如同涂钵油的譬喻，也可以用路上水的譬喻来说明这个义理。据说有一沙弥走在长老前面，看见一点水就说"有水，尊者，请脱鞋"。然后长老说"如果有水，拿浴衣来，我们要洗澡"时，他说"没有水，尊者"。这里就像对于浸湿鞋子的程度说"有水"，对于洗澡的程度说"没有"。同样地，它因为不能执行明显的想的作用故为非想，因为以余行极微细的状态存在故为非无想。
不仅用这些，也应用其他适当的譬喻来说明这个义理。"成就而住"的含义如前所说。
这是非想非非想处业处的详细解说。
杂说

288. Asadisarūpo nātho, āruppaṃ yaṃ catubbidhaṃ āha.

Taṃ iti ñatvā tasmiṃ, pakiṇṇakakathāpi viññeyyā.

289. Āruppasamāpattiyo hi –

Ārammaṇātikkamato, catassopi bhavantimā;

Aṅgātikkamametāsaṃ, na icchanti vibhāvino.

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.

290. Evaṃ santepi –

Suppaṇītatarā honti, pacchimā pacchimā idha;

Upamā tattha viññeyyā, pāsādatalasāṭikā.

Yathā 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.

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.


我来帮您将这段巴利文直译成简体中文：
288. 无与伦比的导师，已说四种无色定。
对此了知之后，应当理解其中的杂说。
289. 无色定确实 -
由超越所缘，而有这四种；
诸智者不认为，它们有（禅）支的超越。
这其中，第一（无色定）是由于超越色相，第二是由于超越虚空，第三是由于超越存在于虚空的识，第四是由于超越存在于虚空的识的消失。应当了知这四种无色定都是由于超越所缘而成就的。而智者们不认为它们有（禅）支的超越。因为在这些（无色定）中，不像色界定那样有（禅）支的超越。因为在这一切（无色定）中，都只有舍与心一境性这两个禅支。
290. 即便如此 -
此中后后者，变得更殊胜；
应当了知其中，楼阁与衣服的譬喻。
譬如在四层楼阁中，最下层具有天界的舞蹈、歌声、音乐、香气、花鬘、食物、卧具、衣服等殊胜的五种欲乐。第二层比那更殊胜。第三层比那更殊胜。第四层最为殊胜。虽然那四层都是楼层，作为楼层没有差别。但是由于五种欲乐的圆满程度不同，上层比下层更加殊胜。
又如一位女子有四件衣服，由粗、细、更细、最细的线分别织成，重四钱、三钱、二钱、一钱，长度和宽度都相等。虽然那四件衣服的长度和宽度都相等，在尺寸上没有差别。但是在触感的舒适度、精细度和价值上，后者较前者更加殊胜。同样地，虽然在这四种（无色定）中都只有舍与心一境性这两个禅支，但是由于修习的差别，这些禅支变得越来越殊胜，应当了知此中后后者更加殊胜。

291. Evaṃ anupubbena paṇītapaṇītā cetā –

Asucimhi maṇḍape laggo, eko tannissito paro;

Añño bahi anissāya, taṃ taṃ nissāya cāparo.

Ṭhito catūhi etehi, purisehi yathākkamaṃ;

Samānatāya ñātabbā, catassopi vibhāvinā.

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 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.

292. Evaṃ pavattamānañca –

Ārammaṇaṃ karoteva, aññābhāvena taṃ idaṃ;

Diṭṭhadosampi rājānaṃ, vuttihetu jano yathā.

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.

293. Evaṃ kurumānañca –

Āruḷho dīghanisseṇiṃ, yathā nisseṇibāhukaṃ;

Pabbataggañca āruḷho, yathā pabbatamatthakaṃ.

Yathā vā girimārūḷho, attanoyeva jaṇṇukaṃ;

Olubbhati tathevetaṃ, jhānamolubbha vattatīti.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Samādhibhāvanādhikāre

Āruppaniddeso nāma

Dasamo paricchedo.

11. Samādhiniddeso

Āhārepaṭikkūlabhāvanā



我来帮您将这段巴利文直译成简体中文：
291. 这些（无色定）如此逐渐变得殊胜 -
一人依附不净亭，一人又依靠彼者；
另一人不依靠，站在外面独立；
又一人依靠他，站立于外面者。
智者应当了知，这四种（无色定），
与这四种人的，次第相类似。
这其中的意义解释如下：据说在一个不净之处有一座亭子，有一个人来到那里，厌恶那不净之处，用手扶着那亭子，好像依附着站在那里。然后另一个人来到，依靠那个依附亭子的人。然后又一个人来到想道："那个依附亭子的人和依靠他的人，这两个人都站得不好。当亭子倒塌时他们必定会跌倒，让我站在外面吧。"他不依靠那依靠（第一个人）的人，独自站在外面。然后又一个人来到，思考到依附亭子的人和依靠他的人处境不安稳，认为站在外面的人站得好，就依靠他站着。
在这里，应当将不净之处的亭子视为遍相除去后的虚空，如同因厌恶不净而依附亭子的人一样，因厌恶色相而缘虚空的空无边处；如同依靠依附亭子的人一样，缘空无边处而生起的识无边处；如同思考那两人处境不安稳而不依靠他们独立站在外面一样，不以空无边处为所缘而缘其不存在的无所有处；如同思考依附亭子者和依靠他者处境不安稳，认为站在外面者站得好而依靠他站立一样，应当视为缘住于外处的、以识的不存在为特征的无所有处而生起的非想非非想处。
292. 如此运作时 -
此（定）以彼为缘，因无其他境；
如人为生计，依靠有过王。
这非想非非想处虽然知道"此定是接近识无边处的对立面"，如此见到过失，但因为没有其他所缘，仍然以那无所有处为所缘。像什么呢？如同人们为了生计依靠即使见到过失的国王。正如人们虽然见到某位统领一切方向的国王不持戒、有粗暴的身语意行为，说"此人行为粗暴"，如此见到过失，但因为在其他地方找不到生计，为了生计而依靠他；同样地，这非想非非想处虽然见到那无所有处的过失，但因为得不到其他所缘，仍然以它为所缘。
293. 如此运作时 -
如人攀长梯，依靠梯子臂；
如人登山顶，依靠山之巅。
又如登山者，依靠自己膝；
此定也如是，依止而运行。
为了善人的欢喜而造的清净道论
修定品中
无色定解说
第十章
完毕
11.修定品
食厌逆修习

294. Idāni āruppānantaraṃ ekā saññāti evaṃ uddiṭṭhāya āhāre paṭikkūlasaññāya bhāvanāniddeso anuppatto. Tattha āharatīti āhāro. So catubbidho kabaḷīkārāhāro, phassāhāro, manosañcetanāhāro, viññāṇāhāroti.

Ko panettha kimāharatīti? Kabaḷīkārāhāro ojaṭṭhamakaṃ rūpaṃ āharati. Phassāhāro tisso vedanā āharati. Manosañcetanāhāro tīsu bhavesu paṭisandhiṃ āharati. Viññāṇāhāro paṭisandhikkhaṇe nāmarūpaṃ āharati.

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.

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.



我来帮您将这段巴利文直译成简体中文：
294. 现在，在讲完无色定之后，轮到解说被称为"一种想"的食厌逆想的修习。在这里，"带来"故称为食。食有四种：段食、触食、意思食、识食。
那么，在这里什么带来什么呢？段食带来以滋养素为第八的色法。触食带来三种受。意思食带来三有中的结生。识食在结生刹那带来名色。
在这些食中，对段食有贪欲的危险。对触食有接近的危险。对意思食有投生的危险。对识食有结生的危险。这些食既然如此有危险，应当以子肉的譬喻来说明段食。以剥皮牛的譬喻来说明触食。以火坑的譬喻来说明意思食。以百矛的譬喻来说明识食。在这四种食中，此处所说的"食"是指所吃、所饮、所嚼、所尝的段食。对这食生起厌逆相的想，称为食厌逆想。
想要修习食厌逆想的人，在学习了业处之后，一字不错地记住所学，到寂静处独处，对所吃、所饮、所嚼、所尝的段食，应当从十个方面思惟其厌逆性。是哪些呢？从行走、寻求、受用、贮存处、积聚处、未消化、已消化、果报、流出、污染来（思惟）。

295. Tattha gamanatoti evaṃ mahānubhāve nāma sāsane pabbajitena sakalarattiṃ buddhavacanasajjhāyaṃ vā samaṇadhammaṃ vā katvā kālasseva vuṭṭhāya cetiyaṅgaṇabodhiyaṅgaṇavattaṃ katvā pānīyaṃ paribhojanīyaṃ upaṭṭhapetvā pariveṇaṃ 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.

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.

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.

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.

Iccetaṃ paccattharaṇādianekakuṇapapariyosānaṃ paṭikkūlaṃ āhārahetu akkamitabbañca daṭṭhabbañca ghāyitabbañca hoti. Aho vata bho paṭikkūlo āhāroti evaṃ gamanato paṭikkūlatā paccavekkhitabbā.


这是《清净道论》中的一段内容,我来直译:
295. 其中"从行走"是指:在这样具有大威德的教法中出家的人,应当整夜诵读佛语或修习沙门法,早晨起来后做塔院和菩提树院的工作,准备饮用水和生活用水,打扫住所,整理身体,坐到座位上,用心思维二十次业处,然后起身取钵与衣,舍弃那些无人打扰、具有独处之乐、有树荫与水源、清净、凉爽、地势宜人的苦行林,不顾及圣者独处之乐,如同狐狸为了食物朝向村庄一样,为了食物而朝向村庄行走。
这样行走时,从床或椅子下来开始,就必须踩到沾满脚尘、家尘、牛粪等的床褥。然后有时要看到因鼠粪和蜘蛛粪等污染而比内室更加厌恶的前廊。接着要看到因猫头鷹和鸽子等粪便沾污而比上层更加厌恶的下层。然后有时因风吹的枯草枯叶、病沙弓们的大小便、痰涕,雨季时因积水和泥浆等污染而比下层更加厌恶的住所。要看到比住所更加厌恶的寺院小径。
然后依次礼拜菩提树和佛塔,站在思惟台时,不回顾像尿堆一样的佛塔、像孔雀尾羽簇那样美丽的菩提树、如天宫般庄严的住处,想着"要为了食物离开如此宜人之处",就出发走上村庄的道路,还要看到有荆棘的路、被水流冲坏的不平之路。
然后像遮盖疮一样披上下衣,像包扎伤口一样系上腰带,像遮盖骨架一样披上大衣,像拿出药器一样取出钵,到达村门附近时,会看到象尸、马尸、牛尸、水牛尸、人尸、蛇尸、狗尸等。不仅要看到这些,还必须忍受它们的臭气冲击鼻子。然后站在村门口,为了避免凶恶的象马等危险,必须观察村中的街道。
如此,为了食物必须踩踏、必须看见、必须闻嗅从床褥到各种尸体为止的厌恶之物。应当如此思惟从行走而来的厌恶性:"唉!实在厌恶啊,这食物!"

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.

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.

Iccetaṃ gāmappavesanato paṭṭhāya yāva nikkhamanā udakacikkhallādipaṭikkūlaṃ āhārahetu akkamitabbañceva daṭṭhabbañca adhivāsetabbañca hoti. Aho vata bho paṭikkūlo āhāroti evaṃ pariyesanato paṭikkūlatā paccavekkhitabbā.

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 lajjitabbaṃ hoti. Hatthaṃ pana otāretvā maddantassa pañcaṅgulianusārena sedo paggharamāno sukkhathaddhabhattampi temento muduṃ karoti.

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.

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.



我来直译这段《清净道论》的内容：
296. 如何从寻求而观察？即使忍受了如此行走的厌恶,进入村中后,还必须披着大衣,像贫穷人一样手持钵盂,在村中街道上挨家挨户地行走。在雨季时,每个踩踏之处,双脚都会陷入水泥中直至脚踝,必须一手持钵,一手提起衣服。在炎热季节,必须带着被风吹起的尘土草屑覆盖全身而行。到达各家门口时,必须看见也必须踩过那些混杂着洗鱼水、洗肉水、洗米水、痰涕、狗猪粪便等,充满虫群,布满青蝇的污水沟和粪池。那些苍蝇飞起来落在大衣上、钵上和头上。
进入人家后,有些人布施,有些人不布施。布施的人中有些给昨天剩的饭、陈旧的零食、发臭的粥饼等。不布施的人中,有些说"请走吧,尊者",有些装作没看见一样保持沉默,有些转脸向别处,有些用"走开,秃头!"等粗语相向。如此像贫穷人一样在村中乞食后必须离开。
这样从进村开始直到离开,为了食物必须踩踏、必须看见、必须忍受水泥等厌恶之物。应当如此思惟从寻求而来的厌恶性:"唉!实在厌恶啊,这食物!"
297. 如何从受用而观察？如此寻得食物后,在村外适当处舒适地坐下,在尚未把手伸入食物之前,看到那样的尊长比丘或知耻之人时,还可以邀请他们。但一旦因想要吃而把手伸进去时,即使有人说"请取用",也会感到羞愧。把手伸进去搅拌时,五指渗出的汗水会把干硬的饭弄软。
然后仅仅因为这样搅拌就失去了美观,做成团放入口中时,下排牙齿担任臼的工作,上排牙齿担任杵的工作,舌头担任手的工作。那食物在那里被牙齿杵捣着,被舌头翻动着,就像狗食盆中的狗食一样。舌尖涂上稀薄清澈的唾液,中间部分涂上浓厚的唾液,牙签达不到的地方涂上牙垢。这样被捣碎涂抹的食物,立刻失去了原有的色香形状,变得像狗食盆中狗的呕吐物一样极其可厌。即使如此,因为已经超出眼睛所见范围,还是必须吞下去。应当如此思惟从受用而来的厌恶性。
298. 如何从贮存而观察？如此受用后进入体内的食物,因为即使是佛陀、辟支佛、转轮圣王也必定会有胆汁、痰、脓、血四种贮存处之一。福德微薄者则有四种贮存处。因此,对于胆汁贮存处多的人来说,食物就像涂上了浓厚的蜜和油一样极其可厌。对于痰贮存处多的人来说,就像涂上了龙力叶汁一样。对于脓贮存处多的人来说,就像涂上了腐败的酸奶一样。对于血贮存处多的人来说,就像涂上了染料一样极其可厌。应当如此思惟从贮存而来的厌恶性。

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 okāse patiṭṭhahatīti evaṃ nidhānato paṭikkūlatā paccavekkhitabbā.

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.

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.

302. Kathaṃ phalato? Sammā paripaccamāno ca panāyaṃ kesalomanakhadantādīni nānākuṇapāni nipphādeti asammāparipaccamāno daddukaṇḍukacchukuṭṭhakilāsasosakāsātisārappabhutīni rogasatāni, idamassa phalanti evaṃ phalato paṭikkūlatā paccavekkhitabbā.

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 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 –

‘‘Annaṃ pānaṃ khādanīyaṃ, bhojanañca mahārahaṃ;

Ekadvārena pavisitvā, navadvārehi sandati.

‘‘Annaṃ pānaṃ khādanīyaṃ, bhojanañca mahārahaṃ;

Bhuñjati saparivāro, nikkhāmento nilīyati.

‘‘Annaṃ pānaṃ khādanīyaṃ, bhojanañca mahārahaṃ;

Bhuñjati abhinandanto, nikkhāmento jigucchati.

‘‘Annaṃ pānaṃ khādanīyaṃ, bhojanañca mahārahaṃ;

Ekarattiparivāsā, sabbaṃ bhavati pūtika’’nti.

Evaṃ nissandato paṭikkūlatā paccavekkhitabbā.



我来直译这段《清净道论》的内容：
299. 如何从储藏而观察？这食物被这四种贮存处之一沾染后进入腹内时,并非储存在金器或宝石银等器皿中。如果是十岁者吞食,就在像十年未洗的粪坑一样的地方停留。如果是二十岁、三十岁、四十岁、五十岁、六十岁、七十岁、八十岁、九十岁者,如果是百岁者吞食,就在像百年未洗的粪坑一样的地方停留。应当如此思惟从储藏而来的厌恶性。
300. 如何从未消化而观察？这食物到达如此处所储藏后,在尚未消化时,就在前述那样极度黑暗、充满各种尸体臭气、极其恶臭可厌的地方,就像在热季节被非时雨淋湿的旃陀罗村门前坑洼中掉落的草叶、草席碎片、蛇尸、狗尸、人尸等被太阳晒热而产生泡沫一样,今天、昨天乃至前几天吞下的所有食物混在一起,被痰膜包裹,被身火加热煮沸而产生泡沫,变得极其可厌地停留着。应当如此思惟从未消化而来的厌恶性。
301. 如何从消化而观察？这食物被如此的身火消化时,不会像金银等物质那样变成金银,而是产生泡沫,像研磨器中磨碎投入竹筒的黄土一样变成粪便充满直肠,变成尿液充满膀胱。应当如此思惟从消化而来的厌恶性。
302. 如何从结果而观察？这食物正确消化时会产生头发、体毛、指甲、牙齿等各种不净物,不正确消化时会产生疥癣、瘙痒、皮肤病、白癞、消瘦、咳嗽、腹泻等数百种疾病,这是它的结果。应当如此思惟从结果而来的厌恶性。
303. 如何从流出而观察？这食物从一个入口进入后流出时,以眼屎从眼睛流出、耳垢从耳朵流出等方式从许多出口流出。吞咽时是众多人一起吃,但排出时变成大小便等就一个人偷偷地排出。第一天食用时欢喜踊跃,充满喜悦快乐。第二天排出时却捂住鼻子,皱着脸,厌恶羞愧。第一天贪爱执著昏迷地吃进去,第二天经过一夜后就厌离、烦恼、羞耻、厌恶地排出。因此古人说：
"饭食饮品与零食,以及珍贵的食物;
从一门而入内,从九门而流出。
饭食饮品与零食,以及珍贵的食物;
食时众人相伴随,排时独自躲藏避。
饭食饮品与零食,以及珍贵的食物;
食时欢喜又赞叹,排时生起大厌恶。
饭食饮品与零食,以及珍贵的食物;
仅住一夜之时间,全部变成腐秽物。"
应当如此思惟从流出而来的厌恶性。

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.

305. Tassevaṃ 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.

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.

Ayaṃ āhāre paṭikkūlasaññābhāvanāya vitthārakathā.

Catudhātuvavatthānabhāvanā

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 –

‘‘Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa, evameva kho, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati, atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’’ti –

Evaṃ tikkhapaññassa dhātukammaṭṭhānikassa vasena mahāsatipaṭṭhāne (dī. ni. 

我来直译这段《清净道论》的内容：
304. 如何从污染而观察？这食物在食用时会污染手、嘴唇、舌头和上颚。这些被污染后变得厌恶,即使洗净了为了去除臭味也必须一再洗涤。食用后就像煮饭时糠秕等浮起来污染锅沿和锅盖一样,被遍布全身的身火煮得冒泡上浮时,污染牙齿使之成为牙垢。污染舌头和上颚等使之成为唾液和痰等,污染眼耳鼻和下道等使之成为眼屎、耳垢、鼻涕、小便、大便等。被这样污染的这些出口即使每天洗涤也不会清净,也不会可意。其中有些洗净后手还必须用水再洗。有些洗净后即使用牛粪、泥土、香粉洗二三次,厌恶性也不会消失。应当如此思惟从污染而来的厌恶性。
305. 当他如此从十个方面观察厌恶性,运用思考和推理时,段食的厌恶相变得明显。他再三修习、培育、多作那个相。这样做时,诸盖被镇伏。因为段食的自性法甚深,虽然未达安止定,但以近行定心得定。在这里因为把握厌恶相而想变得明显。因此这业处就称为食厌恶想。
比丘专修这食厌恶想时,心对味爱退缩、转避、回转。他像为了渡过沙漠而食用儿肉的人一样,已离贪著地摄取食物,只为了出离苦恼。然后他容易地通过段食的遍知而遍知五欲之贪。他通过五欲的遍知而遍知色蕴。通过未消化等的厌恶性,他的身至念修习也得到圆满,实践随顺于不净想的道路。依靠这修习,如果在现法中不能达到不死为终点,也会转生善趣。
这是食厌恶想修习的详细解说。
四界差别修习
306. 现在到了在食厌恶想之后称为"一种差别"的四界差别的修习解说。这里"差别"是指依自性特征而确定,四界的差别即是四界差别。界作意、界业处、四界差别,意义是一样的。这有两种来源:略说和详说。略说是在《大念处经》中说的。详说是在《象迹喻经》、《教诫罗睺罗经》和《界分别经》中说的。即：
"诸比丘,譬如善巧的屠牛者或屠牛者的弟子,杀牛后分割成块,坐在四衢道口。同样地,诸比丘,比丘对这个身体随其住立、随其所置而从界的角度观察:'在这个身体中有地界、水界、火界、风界'"。
如此在《大念处经》中是依利慧的界业处行者而说的。

2.378) saṅkhepato āgataṃ.

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.

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.

307.Mahāhatthipadūpame (ma. ni. 

我来直译这段《清净道论》的内容：
其意义是：就像善巧的屠牛者或受他雇佣领取饭食工资的弟子,杀牛剖开后,在四方大道交会处所称的四衢道口分割成块而坐着。同样地,比丘对于以四威仪中任何状态而住立的身体称为"随其住立",因为如此住立所以称为"随其所置",观察"在这个身体中有地界......风界"。
这是什么意思？就像屠牛者在养牛时、牵到屠宰场时、牵到后绑住时、宰杀时、看见被杀死时,一直到没有把它切开分成块之前,"牛"的想念都不会消失。但分割后坐着时,"牛"的想念消失了,生起"肉"的想念。他不会这样想:"我在卖牛,他们在拿牛。"而只会这样想:"我在卖肉,他们也在拿肉。"同样地,这位比丘在以前愚凡夫时期,无论是在家时还是出家时,一直到没有把这个随其住立、随其所置的身体破除密集而从界的角度观察之前,"众生"或"人"或"个人"的想念都不会消失。但从界的角度观察时,"众生"的想念就消失了,心只安住于界。因此世尊说:"诸比丘,譬如善巧的屠牛者或......坐着,同样地,诸比丘,...风界。"
307. 在《象迹喻经》中

1.300 ādayo) pana – ‘‘katamā cāvuso, ajjhattikā pathavīdhātu? Yaṃ ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ. Seyyathidaṃ , kesā lomā…pe… udariyaṃ karīsaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ, ayaṃ vuccati, āvuso, ajjhattikā pathavīdhātū’’ti ca,

‘‘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,

‘‘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,

‘‘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 –

Evaṃ nātitikkhapaññassa dhātukammaṭṭhānikassa vasena vitthārato āgataṃ. Yathā cettha, evaṃ rāhulovādadhātuvibhaṅgesupi.

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 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.

Vissandanabhāvena taṃ taṃ ṭhānaṃ appotīti āpo. Kammasamuṭṭhānādivasena nānāvidhesu āpesu gatanti āpogataṃ. Kiṃ taṃ? Āpodhātuyā ābandhanalakkhaṇaṃ.


我来直译这段《清净道论》的内容：
然而在《象迹喻经》中说："贤友,什么是内在的地界?凡是内在的、个别的、坚硬的、粗糙的、被执取的,即是:发、毛......胃物、大便,或其他任何内在的、个别的、坚硬的、粗糙的、被执取的,贤友,这称为内在的地界。"
"贤友,什么是内在的水界?凡是内在的、个别的、水性的、具水性的、被执取的,即是:胆汁......小便,或其他任何内在的、个别的、水性的、具水性的、被执取的,贤友,这称为内在的水界。"
"贤友,什么是内在的火界?凡是内在的、个别的、火性的、具火性的、被执取的,即是:使身体热的、使身体衰老的、使身体燃烧的、使所吃所饮所咀嚼所品尝的正确消化的,或其他任何内在的、个别的、火性的、具火性的、被执取的,贤友,这称为内在的火界。"
"贤友,什么是内在的风界?凡是内在的、个别的、风性的、具风性的、被执取的,即是:上行风、下行风、住在腹中的风、住在肠中的风、遍流全身各肢的风、入息出息,或其他任何内在的、个别的、风性的、具风性的、被执取的,贤友,这称为内在的风界。"
如此在《象迹喻经》中是依不太利慧的界业处行者而详细说的。如此这里,在《教诫罗睺罗经》和《界分别经》中也是这样。
这里解释不明显的词:"内在的"和"个别的"这两个词都是自己所属的代名词。"自己所属"是指生在自身、属于自相续的意思。这就像世间上说"关于女人的话题"称为"女话"一样,因为发生在自身所以称为"内在的",因为一再缘于自己而发生所以称为"个别的"。"坚硬的"是僵硬。"粗糙的"是不平滑的。其中第一个是说特相,第二个是说行相,因为地界以坚硬为特相,它是粗糙的行相,所以说"粗糙的"。"被执取的"是坚固地执取,即以"我、我所"而坚固地执取、抓取、执著的意思。"即是"是语气词,其意为"那是什么?"然后为了显示那个而说"发、毛"等。这里应知加入脑髓后以二十种形式说明地界。"或其他任何"是包含在其余三部分中的地界。
"水"是以流动性而到达这那处所。"具水性"是依业等生起而到达各种水性中。什么是那个?是水界的结合特相。


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.

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 cittasamuṭṭhānāva. Sabbattha yaṃ vā panaññampi kiñcīti iminā padena avasesakoṭṭhāsesu āpodhātuādayo saṅgahitā.

Iti vīsatiyā ākārehi pathavīdhātu, dvādasahi āpodhātu, catūhi tejodhātu, chahi vāyodhātūti dvācattālīsāya ākārehi catasso dhātuyo vitthāritā hontīti ayaṃ tāvettha pāḷivaṇṇanā.



我来直译这段《清净道论》的内容：
以炽热性为"火",如前所说方式到达诸火性中即"具火性"。什么是那个？是热的特相。"使身体热的"是指被这火界扰动时,使此身体发热,产生一日热等状态的热。"使身体衰老的"是指使此身体衰老,达到诸根缺损、力量耗尽、皱纹白发等状态。"使身体燃烧的"是指被扰动时使此身体燃烧,那个人喊叫着"我烧啊我烧啊",希望涂抹百次净化的酥油、牛头旃檀等,也希望得到多罗树叶扇的风。"使所吃所饮所咀嚼所品尝的正确消化的"是指使所吃的饭食等、所饮的饮料等、所咀嚼的面食零食等、所品尝的芒果果实蜜糖等正确消化,意思是分离成味等。这里前三种是火界所生,最后一种唯是业所生。
以动摇性为"风",如前所说方式到达诸风性中即"具风性"。什么是那个？是支撑的特相。"上行风"是引生打嗝呃逆等的上升风。"下行风"是排出大小便等的下降风。"住在腹中的风"是肠外的风。"住在肠中的风"是肠内的风。"遍流全身各肢的风"是随脉络网遍布全身各肢,产生屈伸等的风。"入息"是进入鼻子的风。"出息"是从鼻子出去的风。这里前五种是四因所生。入息出息唯是心所生。在一切处"或其他任何"这句包含其余部分中的水界等。
如是以二十种形式说地界,以十二种形式说水界,以四种形式说火界,以六种形式说风界,四界以四十二种形式详说。这是这里的经文解释。

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.

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.

Tasmā imaṃ kammaṭṭhānaṃ bhāvetukāmena tikkhapaññena tāva rahogatena paṭisallīnena sakalampi attano rūpakāyaṃ āvajjetvā yo imasmiṃ kāye thaddhabhāvo vā kharabhāvo vā, ayaṃ pathavīdhātu. Yo ābandhanabhāvo 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.

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.



我来直译这段《清净道论》的内容：
308. 在修习方法中,对于利慧比丘来说,"发是地界,毛是地界"这样详细地把握诸界会显得繁琐。当他如此思维:"凡是坚硬的特相,这是地界;凡是结合的特相,这是水界;凡是成熟的特相,这是火界;凡是支撑的特相,这是风界",业处就变得明显。但对于不太利慧者如此思维时会显得模糊不清。用前面的方法详细思维则会变得明显。
怎样呢？就像两位比丘诵读含有许多省略的经文时,利慧比丘只详说一两次省略处,之后就只诵两端而继续前进。这时不太利慧者就会这样说:"这是什么诵读,连嘴唇都不让动一下,这样诵读何时才能熟练经文呢?"他每遇到省略处就详细诵读。另一位就对他说:"这是什么诵读,不让到达终点,这样诵读何时才能到达经文终点呢?"同样地,对利慧者来说,依发等详细把握诸界会显得繁琐。依"凡是坚硬的特相,这是地界"等方式简略思维时业处变得明显。对另一种人那样思维时会显得模糊不清。依发等详细思维则会变得明显。
因此想要修习这业处的利慧者,首先应独处静坐,思惟自己的全部色身:"在这个身体中凡是坚硬性或粗糙性,这是地界;凡是结合性或流动性,这是水界;凡是成熟性或热性,这是火界;凡是支撑性或动摇性,这是风界",如此简略地把握诸界后,应当再三思惟、作意、观察"地界、水界"等只是界而非有情非生命。他这样努力不久,由于透视诸界差别的智慧所把握,由于所缘是自性法,虽未达到安止定但生起近行定。
或者,法将为了显示四大种无有情性而说的四个部分:"依靠骨、依靠筋、依靠肉、依靠皮包围的空间,称为色"。在这些部分中,以随察内部的智手一一分解后,"在这些中凡是坚硬性或粗糙性,这是地界",如前所说方式把握诸界后,应当再三思惟、作意、观察"地界、水界"等只是界而非有情非生命。他这样努力不久,由于透视诸界差别的智慧所把握,由于所缘是自性法,虽未达到安止定但生起近行定。这是略说的四界差别的修习方法。

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.

Tattha kathaṃ sasambhārasaṅkhepato bhāveti? Idha bhikkhu vīsatiyā koṭṭhāsesu thaddhākāraṃ pathavīdhātūti vavatthapeti. Dvādasasu koṭṭhāsesu yūsagataṃ udakasaṅkhātaṃ ābandhanākāraṃ āpodhātūti vavatthapeti. Catūsu koṭṭhāsesu paripācanakaṃ tejaṃ tejodhātūti vavatthapeti . Chasu koṭṭhāsesu vitthambhanākāraṃ vāyodhātūti vavatthapeti. Tassevaṃ vavatthāpayatoyeva dhātuyo pākaṭā honti. Tā punappunaṃ āvajjato manasikaroto vuttanayeneva upacārasamādhi uppajjati.

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.

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.

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 ete dhammā. Iti lomā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.

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.



我来直译这段《清净道论》的内容：
309. 在详说中应当这样理解。想要修习这业处的不太利慧瑜伽行者,应从老师处学习以四十二种形式详说的诸界,住在前述的住处,做完一切事务后独处静修,应以四种方式修习业处:略说俱缘、详说俱缘、略说特相、详说特相。
其中如何略说俱缘而修习？这里比丘在二十个部分中确定坚硬相为地界。在十二个部分中确定液态即水性的结合相为水界。在四个部分中确定能成熟的火为火界。在六个部分中确定支撑相为风界。他这样确定时诸界就变得明显。再三思惟、作意它们,如前所说生起近行定。
310. 如果有人这样修习而业处不成就,他应该详说俱缘而修习。怎样呢？那个比丘,对于在身至念业处解说中所说的七种善巧学习和十种善巧作意,首先对三十二身分,不应遗漏任何内容,从皮五等开始顺逆诵读,应当完成那里所说的一切方法。这里唯一的差别是,在那里依颜色、形状、方位、处所、界限而作意发等后应依厌恶而安住心,在这里则依界。因此应当依颜色等五种方式对发等作意后,最后应当如此转起作意:
311. 这些头发生在头骨包裹的皮上。就像生在蚁冢顶上的枯草,蚁冢顶不知道"枯草生在我上面",枯草也不知道"我们生在蚁冢顶上",同样地,头骨包裹的皮不知道"头发生在我上面",头发也不知道"我们生在头骨包裹的皮上",这些法互相没有思虑和观察。因此头发是这个身体中的个别部分,无意识、无记、空、无有情、坚硬的地界。
312. 体毛生在包裹身体的皮上。就像生在空村地的草茎,空村地不知道"草茎生在我上面",草茎也不知道"我们生在空村地上",同样地,包裹身体的皮不知道"体毛生在我上面",体毛也不知道"我们生在包裹身体的皮上",这些法互相没有思虑和观察。因此体毛是这个身体中的个别部分,无意识、无记、空、无有情、坚硬的地界。
313. 指甲生在手指尖上。就像小孩们用棍子插着蜜糖木片玩耍时,棍子不知道"蜜糖木片固定在我们上面",蜜糖木片也不知道"我们固定在棍子上",同样地,手指不知道"指甲生在我们尖端",指甲也不知道"我们生在手指尖上",这些法互相没有思虑和观察。因此指甲是这个身体中的个别部分,无意识、无记、空、无有情、坚硬的地界。

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.

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.

316.Maṃsaṃ aṭṭhisaṅghāṭaṃ anulimpitvā ṭhitaṃ. Tattha yathā mahāmattikalittāya bhittiyā na bhitti jānāti ahaṃ mahāmattikāya littāti. Napi 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.

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.



我来直译这段《清净道论》的内容：
314. 牙齿生在颌骨上。就像工匠们用某种胶把柱子固定在石臼中时,石臼不知道"柱子固定在我们中",柱子也不知道"我们固定在石臼中",同样地,颌骨不知道"牙齿生在我们中",牙齿也不知道"我们生在颌骨中",这些法互相没有思虑和观察。因此牙齿是这个身体中的个别部分,无意识、无记、空、无有情、坚硬的地界。
315. 皮肤包裹着全身而住。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",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",皮肤也不知道"我包裹着身体",这些法互相没有思虑和观察。因此皮肤是这个身体中的个别部分,无意识、无记、空、无有情、坚硬的地界。
316. 肌肉涂覆在骨架上而住。就像涂上大泥的墙,墙不知道"我被大泥涂覆",大泥也不知道"我涂覆着墙",同样地,骨架不知道"我被九百块肌肉涂覆",肌肉也不知道"我涂覆着骨架",这些法互相没有思虑和观察。因此肌肉是这个身体中的个别部分,无意识、无记、空、无有情、坚硬的地界。
317. 筋在身体内系缚着诸骨而住。就像用藤蔓捆绑的墙木,墙木不知道"我们被藤蔓捆绑",藤蔓也不知道"我们捆绑着墙木",同样地,诸骨不知道"我们被筋系缚",筋也不知道"我们系缚着诸骨",这些法互相没有思虑和观察。因此筋是这个身体中的个别部分,无意识、无记、空、无有情、坚硬的地界。

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.

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 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.

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.

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.



我来直译这段《清净道论》的内容：
318. 在诸骨中,跟骨支撑着踝骨而住。踝骨支撑着胫骨而住。胫骨支撑着大腿骨而住。大腿骨支撑着髋骨而住。髋骨支撑着脊椎而住。脊椎支撑着颈骨而住。颈骨支撑着头骨而住。头骨安立在颈骨上。颈骨安立在脊椎上。脊椎安立在髋骨上。髋骨安立在大腿骨上。大腿骨安立在胫骨上。胫骨安立在踝骨上。踝骨安立在跟骨上。
就像砖块、木材、牛粪等堆积物,下面的不知道"我们支撑着上面的而住",上面的也不知道"我们安立在下面的上",同样地,跟骨不知道"我支撑着踝骨而住"。踝骨不知道"我支撑着胫骨而住"。胫骨不知道"我支撑着大腿骨而住"。大腿骨不知道"我支撑着髋骨而住"。髋骨不知道"我支撑着脊椎而住"。脊椎不知道"我支撑着颈骨而住"。颈骨不知道"我支撑着头骨而住"。头骨不知道"我安立在颈骨上"。颈骨不知道"我安立在脊椎上"。脊椎不知道"我安立在髋骨上"。髋骨不知道"我安立在大腿骨上"。大腿骨不知道"我安立在胫骨上"。胫骨不知道"我安立在踝骨上"。踝骨不知道"我安立在跟骨上"。这些法互相没有思虑和观察。因此骨是这个身体中的个别部分,无意识、无记、空、无有情、坚硬的地界。
319. 骨髓住在那些骨的内部。就像放在竹节等内部的切断的藤芽等,竹节等不知道"藤芽等放在我们内部",藤芽等也不知道"我们住在竹节等内部",同样地,诸骨不知道"髓住在我们内部",髓也不知道"我住在诸骨内部"。这些法互相没有思虑和观察。因此骨髓是这个身体中的个别部分,无意识、无记、空、无有情、坚硬的地界。
320. 肾脏由喉结处发出一根,行进一段后分成两支的粗筋系缚着,环绕着心脏而住。就像由茎连接的两个芒果,茎不知道"两个芒果由我连接",两个芒果也不知道"我们由茎连接",同样地,粗筋不知道"肾脏由我系缚",肾脏也不知道"我由粗筋系缚"。这些法互相没有思虑和观察。因此肾脏是这个身体中的个别部分,无意识、无记、空、无有情、坚硬的地界。

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 dhammā. Iti hadayaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.

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.

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.

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.

325.Papphāsaṃ 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.



我来直译这段《清净道论》的内容：
321. 心脏依靠胸骨笼的中部而住在身体内。就像依靠破旧马车笼设置的肉块，马车笼内部不知道"肉块依靠我而住"，肉块也不知道"我依靠破旧马车笼而住"，同样地，胸骨笼内部不知道"心脏依靠我而住"，心脏也不知道"我依靠胸骨笼而住"。这些法互相没有思虑和观察。因此心脏是这个身体中的个别部分，无意识、无记、空、无有情、坚硬的地界。
322. 肝脏依靠右侧而住在身体内两乳房之间。就像黏附在锅边的双肉块，锅边不知道"双肉块黏附在我上"，双肉块也不知道"我黏附在锅边上"，同样地，两乳房之间的右侧不知道"肝脏依靠我而住"，肝脏也不知道"我依靠两乳房之间的右侧而住"。这些法互相没有思虑和观察。因此肝脏是这个身体中的个别部分，无意识、无记、空、无有情、坚硬的地界。
323. 在诸膜中，覆藏膜包围着心脏和肾脏而住。不覆藏膜包裹着全身皮下的肌肉而住。就像布包裹的肉，肉不知道"我被布包裹"，布也不知道"我包裹着肉"，同样地，肾脏心脏和全身的肌肉不知道"我被膜覆盖"，膜也不知道"我覆盖着肾脏心脏和全身的肌肉"。这些法互相没有思虑和观察。因此膜是这个身体中的个别部分，无意识、无记、空、无有情、坚硬的地界。
324. 脾脏依靠胃膜上部而住在心脏的左边。就像依靠仓库顶部而住的牛粪块，仓库顶部不知道"牛粪块依靠我而住"，牛粪块也不知道"我依靠仓库顶部而住"，同样地，胃膜上部不知道"脾脏依靠我而住"，脾脏也不知道"我依靠胃膜上部而住"。这些法互相没有思虑和观察。因此脾脏是这个身体中的个别部分，无意识、无记、空、无有情、坚硬的地界。
325. 肺覆盖在心脏和肝脏上面，悬挂着而住在身体内两乳房之间。就像悬挂在破旧仓库内的鸟巢，破旧仓库内部不知道"鸟巢悬挂着住在我内"，鸟巢也不知道"我悬挂着住在破旧仓库内"，同样地，那个身体内部不知道"肺悬挂着住在我内"，肺也不知道"我悬挂着住在如此的身体内"。这些法互相没有思虑和观察。因此肺是这个身体中的个别部分，无意识、无记、空、无有情、坚硬的地界。

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.

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.

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 . Napi udariyaṃ jānāti ahaṃ udare ṭhitanti. Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. Iti udariyaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.

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.

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.



我来直译这段《清净道论》的内容：
326. 肠住在身体内，从喉结到粪道的末端。就像放在血槽中弯曲着的断头尸体，血槽不知道"尸体住在我中"，尸体也不知道"我住在血槽中"，同样地，身体内部不知道"肠住在我中"，肠也不知道"我住在身体内部"。这些法互相没有思虑和观察。因此肠是这个身体中的个别部分，无意识、无记、空、无有情、坚硬的地界。
327. 肠间膜系缚着肠内的二十一个肠圈而住。就像缝合固定的圆形脚布的绳子，圆形脚布不知道"绳子缝合我而住"，绳子也不知道"我们缝合圆形脚布而住"，同样地，肠不知道"肠间膜系缚我而住"，肠间膜也不知道"我系缚肠而住"。这些法互相没有思虑和观察。因此肠间膜是这个身体中的个别部分，无意识、无记、空、无有情、坚硬的地界。
328. 胃中物即所吃、所饮、所咀嚼、所品尝的住在胃中。就像住在狗食槽中的狗呕吐物，狗食槽不知道"狗呕吐物住在我中"，狗呕吐物也不知道"我住在狗食槽中"，同样地，胃不知道"胃中物住在我中"，胃中物也不知道"我住在胃中"。这些法互相没有思虑和观察。因此胃中物是这个身体中的个别部分，无意识、无记、空、无有情、坚硬的地界。
329. 粪便住在称为大肠的肠末端，形如八指长的竹节。就像压入竹节中的细黄泥，竹节不知道"黄泥住在我中"，黄泥也不知道"我住在竹节中"，同样地，大肠不知道"粪便住在我中"，粪便也不知道"我住在大肠中"。这些法互相没有思虑和观察。因此粪便是这个身体中的个别部分，无意识、无记、空、无有情、坚硬的地界。
330. 脑住在头盖骨内。就像放在旧葫芦壳中的面团，葫芦壳不知道"面团住在我中"，面团也不知道"我住在葫芦壳中"，同样地，头盖骨内部不知道"脑住在我中"，脑也不知道"我住在头盖骨内"。这些法互相没有思虑和观察。因此脑是这个身体中的个别部分，无意识、无记、空、无有情、坚硬的地界。

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 . Iti pittaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti.

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.

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.

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 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.



我来直译这段《清净道论》的内容：
331. 在诸胆汁中，游离胆汁与命根相连，遍布全身而住。结合胆汁住在胆囊中。在这里，就像遍布在糕饼中的油，糕饼不知道"油遍布我而住"，油也不知道"我遍布糕饼而住"，同样地，身体不知道"游离胆汁遍布我而住"，游离胆汁也不知道"我遍布身体而住"。就像充满雨水的丝瓜囊，丝瓜囊不知道"雨水住在我中"，雨水也不知道"我住在丝瓜囊中"，同样地，胆囊不知道"结合胆汁住在我中"，结合胆汁也不知道"我住在胆囊中"。这些法互相没有思虑和观察。因此胆汁是这个身体中的个别部分，无意识、无记、空、无有情、液体性的、结合相的水界。
332. 痰约一碗量住在胃膜上。在这里，就像上面生起泡沫层的沼泽，沼泽不知道"泡沫层住在我上"，泡沫层也不知道"我住在沼泽上"，同样地，胃膜不知道"痰住在我上"，痰也不知道"我住在胃膜上"。这些法互相没有思虑和观察。因此痰是这个身体中的个别部分，无意识、无记、空、无有情、液体性的、结合相的水界。
333. 脓没有固定处所，在任何被木桩、荆棘、打击、火焰等伤害的身体部位，血液凝结后腐烂，或者生起疮疖等处都会存在。在这里，就像因斧头砍伤等而流出树液的树，被砍伤等的树的部位不知道"树液住在我们中"，树液也不知道"我住在树的被砍伤等部位中"，同样地，身体被木桩、荆棘等伤害的部位不知道"脓住在我们中"，脓也不知道"我住在那些部位中"。这些法互相没有思虑和观察。因此脓是这个身体中的个别部分，无意识、无记、空、无有情、液体性的、结合相的水界。
334. 在诸血中，流动血像胆汁一样遍布全身而住。积聚血充满肝脏下部，约一碗量滋润着肾脏、心脏、肝脏、肺脏而住。在这里，对流动血的判别与游离胆汁相同。而另一种，就像破锅盖下积水浸润着土块等，土块等不知道"我们被水浸润"，水也不知道"我浸润着土块等"，同样地，肝脏下部位置和肾脏等不知道"血住在我中或浸润着我们而住"，血也不知道"我充满肝脏下部并浸润着肾脏等而住"。这些法互相没有思虑和观察。因此血是这个身体中的个别部分，无意识、无记、空、无有情、液体性的、结合相的水界。

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.

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.

337.Assu 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.

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.

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.



我来直译这段《清净道论》的内容：
335. 汗在火热等时充满毛发孔窍而住和流出。在这里，就像刚从水中拔出的莲茎、茎束、睡莲茎束，莲茎等束的孔穴不知道"水从我们流出"，从莲茎等束孔穴流出的水也不知道"我从莲茎等束孔穴流出"，同样地，毛发孔窍不知道"汗从我们流出"，汗也不知道"我从毛发孔窍流出"。这些法互相没有思虑和观察。因此汗是这个身体中的个别部分，无意识、无记、空、无有情、液体性的、结合相的水界。
336. 脂肪是厚的滑腻物，遍布胖人的全身，依附在瘦人的小腿肌肉等处而住。在这里，就像用姜黄布覆盖的肉堆，肉堆不知道"姜黄布依我而住"，姜黄布也不知道"我依肉堆而住"，同样地，全身或小腿等处的肉不知道"脂肪依我而住"，脂肪也不知道"我依全身或小腿等处的肉而住"。这些法互相没有思虑和观察。因此脂肪是这个身体中的个别部分，无意识、无记、空、无有情、滑腻液体性的、结合相的水界。
337. 泪水在生起时，充满眼窝而住或流出。在这里，就像充满水的嫩棕榈壳窝，嫩棕榈壳窝不知道"水住在我们中"，嫩棕榈壳窝中的水也不知道"我住在嫩棕榈壳窝中"，同样地，眼窝不知道"泪水住在我们中"，泪水也不知道"我住在眼窝中"。这些法互相没有思虑和观察。因此泪水是这个身体中的个别部分，无意识、无记、空、无有情、液体性的、结合相的水界。
338. 油脂是在火热等时住在手掌、手背、脚掌、脚背、鼻孔、前额、肩峰的融化油腻。在这里，就像浇上油的米粥，米粥不知道"油遍覆我而住"，油也不知道"我遍覆米粥而住"，同样地，手掌等处不知道"油脂遍覆我而住"，油脂也不知道"我遍覆手掌等处而住"。这些法互相没有思虑和观察。因此油脂是这个身体中的个别部分，无意识、无记、空、无有情、液体性的、结合相的水界。
339. 唾液在适合生起唾液的因缘中，从两颊边下降到舌面而住。在这里，就像河岸水井中不断流入的水，井底不知道"水停留在我中"，水也不知道"我停留在井底"，同样地，舌面不知道"唾液从两颊边下降住在我上"，唾液也不知道"我从两颊边下降住在舌面上"。这些法互相没有思虑和观察。因此唾液是这个身体中的个别部分，无意识、无记、空、无有情、液体性的、结合相的水界。

340.Siṅghāṇikā 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.

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.

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.

343. Evaṃ kesādīsu manasikāraṃ pavattetvā yena santappati, ayaṃ imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto paripācanākāro tejodhātūti, yena jīrīyati, yena pariḍayhati, yena asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchati, ayaṃ imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto paripācanākāro tejodhātūti evaṃ tejokoṭṭhāsesu manasikāro pavattetabbo.

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.



我来直译这段《清净道论》的内容：
340. 鼻涕在生起时，充满鼻孔而住或流出。在这里，就像装满腐败酸奶的贝壳，贝壳不知道"腐败酸奶住在我中"，腐败酸奶也不知道"我住在贝壳中"，同样地，鼻孔不知道"鼻涕住在我们中"，鼻涕也不知道"我住在鼻孔中"。这些法互相没有思虑和观察。因此鼻涕是这个身体中的个别部分，无意识、无记、空、无有情、液体性的、结合相的水界。
341. 关节滑液完成骨节的润滑作用，住在一百八十个关节中。在这里，就像涂油的车轴，车轴不知道"油涂抹我而住"，油也不知道"我涂抹车轴而住"，同样地，一百八十个关节不知道"关节滑液涂抹我们而住"，关节滑液也不知道"我涂抹一百八十个关节而住"。这些法互相没有思虑和观察。因此关节滑液是这个身体中的个别部分，无意识、无记、空、无有情、液体性的、结合相的水界。
342. 尿住在膀胱内。在这里，就像注入沼泽水的无口过滤罐，过滤罐不知道"沼泽水住在我中"，沼泽水也不知道"我住在过滤罐中"，同样地，膀胱不知道"尿住在我中"，尿也不知道"我住在膀胱中"。这些法互相没有思虑和观察。因此尿是这个身体中的个别部分，无意识、无记、空、无有情、液体性的、结合相的水界。
343. 如此对头发等作意之后，对于使身体发热的，这是身体中的个别部分，无意识、无记、空、无有情、成熟相的火界；对于使身体衰老的，使身体燃烧的，使所吃、所饮、所咀嚼、所品尝的正确消化的，这是身体中的个别部分，无意识、无记、空、无有情、成熟相的火界。应当如此对诸火界部分作意。
344. 然后对上行风依上行方式把握，对下行风依下行方式，对腹中风依腹中方式，对肠中风依肠中方式，对遍行诸肢节风依遍行诸肢节方式，对入息出息依入息出息方式把握后：上行风是这个身体中的个别部分，无意识、无记、空、无有情、支持相的风界；下行风是、腹中风是、肠中风是、遍行诸肢节风是、入息出息是这个身体中的个别部分，无意识、无记、空、无有情、支持相的风界。应当如此对诸风界部分作意。他如此作意时，诸界变得明显。他再再思惟、作意它们时，如前所说方式生起近行定。

345. Yassa pana evaṃ bhāvayato kammaṭṭhānaṃ na ijjhati, tena salakkhaṇasaṅkhepato bhāvetabbaṃ. Kathaṃ? Vīsatiyā koṭṭhāsesu thaddhalakkhaṇaṃ pathavīdhātūti vavatthapetabbaṃ. Tattheva ābandhanalakkhaṇaṃ āpodhātūti. Paripācanalakkhaṇaṃ tejodhātūti. Vitthambhanalakkhaṇaṃ vāyodhātūti.

Dvādasasu koṭṭhāsesu ābandhanalakkhaṇaṃ āpodhātūti vavatthapetabbaṃ. Tattheva paripācanalakkhaṇaṃ tejodhātūti. Vitthambhanalakkhaṇaṃ vāyodhātūti. Thaddhalakkhaṇaṃ pathavīdhātūti.

Catūsu koṭṭhāsesu paripācanalakkhaṇaṃ tejodhātūti vavatthapetabbaṃ. Tena avinibhuttaṃ vitthambhanalakkhaṇaṃ vāyodhātūti. Thaddhalakkhaṇaṃ pathavīdhātūti. Ābandhanalakkhaṇaṃ āpodhātūti.

Chasu koṭṭhāsesu vitthambhanalakkhaṇaṃ vāyodhātūti vavatthapetabbaṃ. Tattheva thaddhalakkhaṇaṃ pathavīdhātūti. Ābandhanalakkhaṇaṃ āpodhātūti. Paripācanalakkhaṇaṃ tejodhātūti. Tassevaṃ vavatthāpayato dhātuyo pākaṭā honti. Tā punappunaṃ āvajjato manasikaroto vuttanayeneva upacārasamādhi uppajjati.

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.

Apica kho pana vacanatthato, kalāpato, cuṇṇato, lakkhaṇādito, samuṭṭhānato, nānattekattato, vinibbhogāvinibbhogato, sabhāgavisabhāgato, ajjhattikabāhiravisesato, saṅgahato, paccayato, asamannāhārato, paccayavibhāgatoti imehipi ākārehi dhātuyo manasikātabbā.

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.

348.Kalāpatoti yā ayaṃ kesā lomātiādinā nayena vīsatiyā ākārehi pathavīdhātu, pittaṃ semhanti ca ādinā nayena dvādasahākārehi āpodhātu niddiṭṭhā, tattha yasmā –

Vaṇṇo gandho raso ojā, catasso cāpi dhātuyo;

Aṭṭhadhammasamodhānā, hoti kesāti sammuti;

Tesaṃyeva vinibbhogā, natthi kesāti sammuti.

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.



我来直译这段《清净道论》的内容：
345. 如果有人这样修习时业处不成功，他应当依照自相摄略而修习。如何？应当确定二十部分中的坚硬相是地界。在其中的结合相是水界。成熟相是火界。支持相是风界。
应当确定十二部分中的结合相是水界。在其中的成熟相是火界。支持相是风界。坚硬相是地界。
应当确定四部分中的成熟相是火界。与此不相离的支持相是风界。坚硬相是地界。结合相是水界。
应当确定六部分中的支持相是风界。在其中的坚硬相是地界。结合相是水界。成熟相是火界。他如此确定时，诸界变得明显。他再再思惟、作意它们时，如前所说方式生起近行定。
346. 如果有人这样修习时业处也不成功，他应当依照自相分别而修习。如何？如前所说方式把握头发等后，应当确定头发中的坚硬相是地界。在其中的结合相是水界。成熟相是火界。支持相是风界。如此在一切部分中的每一部分都应当确定四界。他如此确定时，诸界变得明显。他再再思惟、作意它们时，如前所说方式生起近行定。
而且还应当从语义、聚集、粉碎、相等、生起、异同、可分不可分、同分异分、内外差别、摄集、缘、不作意、缘的区分等这些方面作意诸界。
347. 其中从语义作意时：因遍布故为地(pathavī)。因流动(appoti)或增长(appāyati)故为水(āpo)。因热故为火(tejo)。因动故为风(vāyo)。一般而言，因持有自相、因给予苦、因保持苦故为界(dhātu)。应当如此从特殊和一般方面依语义作意。
348. 从聚集：这以"头发、体毛"等方式说明的二十种形态的地界，以"胆汁、痰"等方式说明的十二种形态的水界，在其中因为：
"色香味营养，以及四大种；
八法和合故，共许为头发；
若分别彼等，头发不可得。"
因此头发也只是八法聚而已。体毛等也是如此。其中业生的部分，连同命根和性根成为十法聚。但依胜解故，称为地界、水界。应当如此从聚集作意。

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.

Yūsagatā ābandhanākārabhūtā panettha āpodhātu pathavīpatiṭṭhitā tejānupālitā vāyovitthambhitā na paggharati na parissavati, apaggharamānā aparissavamānā pīṇitapīṇitabhāvaṃ dasseti.

Asitapītādipācakā cettha usumākārabhūtā uṇhattalakkhaṇā tejodhātu pathavīpatiṭṭhitā āposaṅgahitā vāyovitthambhitā imaṃ kāyaṃ paripāceti, vaṇṇasampattiñcassa āvahati. Tāya ca pana paripācito ayaṃ kāyo na pūtibhāvaṃ dasseti.

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.

350.Lakkhaṇāditoti 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.

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.



我来直译这段《清净道论》的内容：
349. 从粉碎：在这个身体中，若用中等量度量，地界破碎成微尘成为细微尘埃约一斗量。它被约一半量的水界摄持，被火界保护，被风界支持，不散开不毁坏，不散开不毁坏时，进入种种女性、男性相等状态，显示细粗长短坚实硬等状态。
在此液体性的、具结合相的水界，依地而住，为火所护，为风所持，不流散不渗漏，不流散不渗漏时，显示润泽的状态。
在此能消化所吃所饮等的、具热相的、以热为相的火界，依地而住，为水所摄，为风所持，使此身消化，带来其色泽的圆满。而被它消化的这个身体不显示腐败的状态。
在此遍行诸肢节的、具激发支持相的风界，依地而住，为水所摄，为火所护，支持这个身体。而被它支持的这个身体不倒下，正直而住。另一种风界被均等地推动时，在行、住、坐、卧诸威仪中显示表示，屈伸、摇动手足。如此这欺骗愚人的女性男性等状态的幻像般的界机运转着。应当如此从粉碎作意。
350. 从相等：地界以什么为相，以什么为味，以什么为现起？如此思惟四界后，地界以坚硬为相，以住立为味，以领受为现起。水界以流动为相，以增长为味，以摄持为现起。火界以热为相，以遍熟为味，以给予柔软为现起。风界以支持为相，以激发为味，以引动为现起。应当如此从相等作意。
351. 从生起：这些为显示地界等的广大而显示的头发等四十二部分，在其中胃中物、粪、脓、尿这四个部分只是时节所生。泪、汗、唾、鼻涕这四个是时节和心所生。消化所吃等的火只是业所生。入息出息只是心所生。其余一切都是四种生起。应当如此从生起作意。

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.

Mahantapātubhāvādīhīti etā hi dhātuyo mahantapātubhāvato, mahābhūtasāmaññato, mahāparihārato, mahāvikārato, mahattā bhūtattā cāti imehi kāraṇehi mahābhūtānīti vuccanti.

Tattha mahantapātubhāvatoti etāni hi anupādinnasantānepi upādinnasantānepi mahantāni pātubhūtāni. Tesaṃ anupādinnasantāne –

Duve satasahassāni, cattāri nahutāni ca;

Ettakaṃ bahalattena, saṅkhātāyaṃ vasundharāti. –

Ādinā nayena mahantapātubhāvatā buddhānussatiniddese vuttāva.

Upādinnasantānepi macchakacchapadevadānavādisarīravasena mahantāneva pātubhūtāni. Vuttañhetaṃ ‘‘santi, bhikkhave, mahāsamudde yojanasatikāpi attabhāvā’’tiādi.

Mahābhūtasāmaññatoti etāni hi yathā māyākāro amaṇiṃyeva udakaṃ maṇiṃ katvā dasseti, asuvaṇṇaṃyeva leḍḍuṃ suvaṇṇaṃ katvā dasseti.

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.

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.

Mahāparihāratoti mahantehi paccayehi pariharitabbato. Etāni hi divase divase upanetabbattā mahantehi ghāsacchādanādīhi bhūtāni pavattānīti mahābhūtāni. Mahāparihārāni vā bhūtānītipi mahābhūtāni.

Mahāvikāratoti etāni hi anupādinnānipi upādinnānipi mahāvikārāni honti. Tattha anupādinnānaṃ kappavuṭṭhāne vikāramahattaṃ pākaṭaṃ hoti. Upādinnānaṃ dhātukkhobhakāle. Tathā hi –

Bhūmito vuṭṭhitā yāva, brahmalokā vidhāvati;

Acci accimato loke, ḍayhamānamhi tejasā.

Koṭisatasahassekaṃ, cakkavāḷaṃ vilīyati;

Kupitena yadā loko, salilena vinassati.

Koṭisatasahassekaṃ, cakkavāḷaṃ vikīrati;

Vāyodhātuppakopena, yadā loko vinassati.

Patthaddho bhavati kāyo, daṭṭho kaṭṭhamukhena vā;

Pathavīdhātuppakopena, hoti kaṭṭhamukheva so.

Pūtiyo bhavati kāyo, daṭṭho pūtimukhena vā;

Āpodhātuppakopena, hoti pūtimukheva so.


我来直译这段《清净道论》的内容：
352. 从异同：一切诸界从自相等是差异的。因为地界的相、味、现起是一种，水界等的是另一种。如此从相等方面和业生等方面虽是差异，但它们从色、大种、界、法、无常等方面是相同的。因为一切诸界都不离变坏相故是色，从大显现等诸因是大种。
"从大显现等"是说：这些界因为大显现、大种共性、大遍护、大变化、以及因为大故是种故，由这些原因称为大种。
其中"从大显现"：这些在非执受相续和执受相续中都是大显现。它们在非执受相续中：
"二十万四万，
大地厚度量。"
等方式的大显现，在佛随念解释中已说。
在执受相续中也是以鱼、龟、天、阿修罗等身体方式大显现。这就是说："诸比丘，在大海中有百由旬大小的身体"等。
从大种共性：就像幻师把不是宝石的水显示为宝石，把不是黄金的土块显示为黄金。
又如自己既不是夜叉也不是女夜叉，却显示夜叉相或女夜叉相，同样地它们自己不是青的却显示青的所造色，不是黄的红的白的却显示白的所造色，因此从如幻师的大种共性故是大种。
又如夜叉等大种，它们所执持的东西，既不能发现在它们内部也不在外部，但又不是不依它们而住，同样地这些也是既不能发现在彼此内部也不在外部而住，但又不是不互相依止而住，因此从不可思议处故及从如夜叉等大种共性故也是大种。又如称为女夜叉的大种以可爱的色相形态动作隐藏自己的可怕性而欺骗众生，同样地这些也在女人男人身体等中以可爱的肤色，以可爱的肢体形状，以可爱的手足指唇的动作，隐藏自己的坚硬等差别的自相而欺骗愚人，不让见到自己的本性，因此从欺骗性和女夜叉大种共性故也是大种。
从大遍护：因为要以大的资具护持。因为这些每天都要维护，故由大的饮食衣服等而存续故是大种。或者是需要大护持的种故也是大种。
从大变化：因为这些无论是非执受或执受都有大变化。其中非执受的在劫毁时变化的大显现，执受的在界动乱时。即：
"从地升起火，直至梵世间，
世间被烧毁，光焰照耀时。
一亿个世界，为水所消融，
当世界毁灭，水界动乱时。
一亿个世界，随风而飘散，
当世界毁灭，风界动乱时。
身体变僵硬，被木口所咬，
地界动乱故，如同木口状。
身体变腐烂，被腐口所咬，
水界动乱故，如同腐口状。


Santatto bhavati kāyo, daṭṭho aggimukhena vā;

Tejodhātuppakopena, hoti aggimukheva so.

Sañchinno bhavati kāyo, daṭṭho satthamukhena vā;

Vāyodhātuppakopena, hoti satthamukheva so.

Iti mahāvikārāni bhūtānīti mahābhūtāni.

Mahattā bhūtattā cāti etāni hi mahantāni mahatā vāyāmena pariggahetabbattā bhūtāni vijjamānattāti mahattā bhūtattā ca mahābhūtāni.

Evaṃ sabbāpetā dhātuyo mahantapātubhāvādīhi kāraṇehi mahābhūtāni.

Salakkhaṇadhāraṇato pana dukkhādānato ca dukkhādhānato ca sabbāpi dhātulakkhaṇaṃ anatītattā dhātuyo. Salakkhaṇadhāraṇena ca attano khaṇānurūpadhāraṇena ca dhammā. Khayaṭṭhena aniccā. Bhayaṭṭhena dukkhā. Asārakaṭṭhena anattā.

Iti sabbāsampi rūpamahābhūtadhātudhammaaniccādivasena ekattanti evaṃ nānattekattato manasikātabbā.

353.Vinibbhogāvinibbhogatoti sahuppannāva etā ekekasmiṃ sabbapariyantime suddhaṭṭhakādikalāpepi padesena avinibbhuttā. Lakkhaṇena pana vinibbhuttāti evaṃ vinibbhogāvinibbhogato manasikātabbā.

354.Sabhāgavisabhāgatoti evaṃ avinibbhuttāsu cāpi etāsu purimā dve garukattā sabhāgā. Tathā pacchimā lahukattā. Purimā pana pacchimāhi pacchimā ca purimāhi visabhāgāti evaṃ sabhāgavisabhāgato manasikātabbā.

355.Ajjhattikabāhiravisesatoti ajjhattikā dhātuyo viññāṇavatthuviññattiindriyānaṃ nissayā honti, sairiyāpathā, catusamuṭṭhānā. Bāhirā vuttaviparītappakārāti evaṃ ajjhattikabāhiravisesato manasikātabbā.

356.Saṅgahatoti kammasamuṭṭhānā pathavīdhātu kammasamuṭṭhānāhi itarāhi ekasaṅgahā hoti samuṭṭhānanānattābhāvato . Tathā cittādisamuṭṭhānā cittādisamuṭṭhānāhīti evaṃ saṅgahato manasikātabbā.

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.

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.



我来直译这段《清净道论》的内容：
"身体变炽热，被火口所咬，
火界动乱故，如同火口状。
身体被割裂，被刀口所咬，
风界动乱故，如同刀口状。"
因此因为大变化的种故是大种。
从大及种：这些因为以大努力才能把握故是大，因为存在故是种，因为大及种故是大种。
如此这一切界因为大显现等诸因是大种。
又因为持有自相、给予苦和保持苦，一切都不离界相故是界。因为持有自相和依自己刹那而持故是法。以坏灭义故无常，以怖畏义故苦，以无实义故无我。
如此一切从色、大种、界、法、无常等方面是相同，应当如此从异同作意。
353. 从可分不可分：这些同时生起，即使在最后的纯八法等聚中，在处所上也是不可分的。但在相上是可分的。应当如此从可分不可分作意。
354. 从同分异分：在这些不可分中，前二界因重故是同分。后二界因轻故也是同分。但前二界与后二界，后二界与前二界是异分。应当如此从同分异分作意。
355. 从内外差别：内界是识依、表色、根的所依，具有威仪，四种生起。外界与所说相反。应当如此从内外差别作意。
356. 从摄集：业生地界与其他业生界是一摄，因为生起无差别。同样心等所生与心等所生也是如此。应当如此从摄集作意。
357. 从缘：地界为水所摄，为火所护，为风所持，成为三大种的住立而作为缘。水界依地而住，为火所护，为风所持，成为三大种的结合而作为缘。火界依地而住，为水所摄，为风所持，成为三大种的遍熟而作为缘。风界依地而住，为水所摄，为火所熟，成为三大种的支持而作为缘。应当如此从缘作意。
358. 从不作意：在此地界不知"我是地界"或"我成为三大种的住立而作为缘"。其他三界也不知"地界成为我们的住立而作为缘"。一切处都是这个方法。应当如此从不作意作意。

359.Paccayavibhāgatoti 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.

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.

Evaṃ sahajātādipaccayavasappavattāsu ca panetāsu dhātūsu –

Ekaṃ paṭicca tisso, catudhā tisso paṭicca eko ca;

Dve dhātuyo paṭicca, dve chaddhā sampavattanti.

Pathavīādīsu 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.

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.

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.



我来直译《清净道论》这一段：
359. 从缘的区分：诸界有业、心、食、时节四种缘。其中业生的只以业为缘，不以心等为缘。心等所生的也只以心等为缘，不以其他为缘。对业生的，业是生起缘，对其余的是间接的依止缘。对心生的，心是生起缘，对其余的是后生缘、有缘、不离缘。对食生的，食是生起缘，对其余的是食缘、有缘、不离缘。对时节生的，时节是生起缘，对其余的是有缘、不离缘。业生大种对业生大种也是缘，对心等生的也是。同样心生、食生也是。时节生大种对时节生大种也是缘，对业等生的也是。
其中业生地界对其他业生的以俱生、相互、依止、有、不离缘及以住立方式作为缘，不以生起方式。对其他三相续大种以依止、有、不离方式作为缘，不以住立方式，不以生起方式。这里水界对其他三界以俱生等方式及以结合方式作为缘，不以生起方式。对其他三相续以依止、有、不离缘方式，不以结合方式，不以生起方式。这里火界对其他三界以俱生等方式及以遍熟方式作为缘，不以生起方式。对其他三相续以依止、有、不离缘方式，不以遍熟方式，不以生起方式。这里风界对其他三界以俱生等方式及以支持方式作为缘，不以生起方式。对其他三相续以依止、有、不离缘方式，不以支持方式，不以生起方式。心生、食生、时节生的地界等也是这个方法。
如此在以俱生等缘方式运转的这些界中：
"依一三运转，依三一四种；
依二二运转，总共有六种。"
即依地等每一界，其他三界三界如此，依一而三以四种方式运转。同样地等每一界依其他三界三界，如此依三而一以四种方式运转。又依前二界而后二界，依后二界而前二界，依第一第三而第二第四，依第二第四而第一第三，依第一第四而第二第三，依第二第三而第一第四，如此依二界而二以六种方式运转。
在这些界中，地界在前进后退等时是压迫的缘。同一个被水界随顺是安立的缘。被地界随顺的水界是向下的缘。被风界随顺的火界是举起的缘。被火界随顺的风界是带动和横移的缘。应当如此从缘的区分作意。
如此从语义等方面作意时，以每一个方面诸界都变得明显。他再再思惟、作意它们时，如前所说方式生起近行定。这个由于四界决定智的威力而生起，故称为四界决定。

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.

Evaṃ mahānubhāvaṃ, yogivarasahassa kīḷitaṃ etaṃ;

Catudhātuvavatthānaṃ, niccaṃ sevetha medhāvīti.

Ayaṃ catudhātuvavatthānassa bhāvanāniddeso.

361. Ettāvatā ca yaṃ samādhissa vitthāraṃ bhāvanānayañca dassetuṃ ‘‘ko samādhi, kenaṭṭhena samādhī’’tiādinā nayena pañhākammaṃ kataṃ, tattha ‘‘kathaṃ bhāvetabbo’’ti imassa padassa sabbappakārato atthavaṇṇanā samattā hoti.

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.

Samādhiānisaṃsakathā

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).

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).

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 cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane’’ti (ma. ni. 3.158; a. ni. 

我来直译这段《清净道论》的内容：
360. 专注于此四界决定的比丘深入空性，消除有情想。他因为消除了有情想，不思惟猛兽、夜叉、罗刹等的分别，能克服怖畏恐怖，能克服不乐与贪乐，不在可意不可意中达到兴奋与沮丧。而且成为大慧者，或以不死为终点，或以善趣为归宿。
"如此大威力，瑜伽士千人，
四界之决定，常修有智者。"
这是对四界决定修习的解释。
361. 现在以"什么是定？以何义为定？"等方式作问题，为显示定的广说和修习方法，在其中对"如何修习"这句话的一切方面的义释已经完成。
因为这里所要说的只有两种定，即近行定和安止定。其中在十种业处和安止前分心中的一境性是近行定。在其余业处中的心一境性是安止定。这两种定都因修习那些业处而得到修习。因此说"对'如何修习'这句话的一切方面的义释已经完成"。
定的功德之说
362. 关于所说的"修习定有什么功德？"，修习定有现法乐住等五种功德。即那些漏尽的阿罗汉要入定说："我们将以一境心快乐地度过这一天"而修习定，对他们安止定的修习有现法乐住的功德。因此世尊说："准陀，这些在圣者律中不称为减损。这些在圣者律中称为现法乐住。"
对有学和凡夫从等至出定后说："我们将以定心观察"而修习，因为是观的足处，所以安止定的修习，以及因为在狭隘处得到空间故近行定的修习都有观的功德。因此世尊说："诸比丘，应修习定。诸比丘，有定的比丘如实了知。"
又有些人生起八等至后，入神通基础禅，从等至出定后，欲求"一成为多"等所说方式的神通而生起，对他们在有因有缘时因为是神通的足处，所以安止定的修习有神通的功德。因此世尊说："他对于应以神通证知的法转向其心以作神通证知，在有因有缘时都能作证。";

3.102).

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).

Upacārasamādhibhāvanāpi pana kāmāvacarasugatibhavavisesaṃ āvahatiyeva.

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).

Evamayaṃ diṭṭhadhammasukhavihārādi pañcavidho samādhibhāvanāya ānisaṃso –

‘‘Tasmā nekānisaṃsamhi, kilesamalasodhane;

Samādhibhāvanāyoge, nappamajjeyya paṇḍito’’ti.

363. Ettāvatā ca ‘‘sīle patiṭṭhāya naro sapañño’’ti imissā gāthāya sīlasamādhipaññāmukhena desite visuddhimagge samādhipi paridīpito hoti.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Samādhiniddeso nāma

Ekādasamo paricchedo.

364. Paṭhamo sīlaniddeso. Dutiyo dhutaṅganiddeso;. Tatiyo kammaṭṭhānaggahaṇaniddeso. Catuttho pathavīkasiṇaniddeso. Pañcamo sesakasiṇaniddeso. Chaṭṭho asubhaniddeso. Sattamo chaanussatiniddeso. Aṭṭhamo sesānussatiniddeso. Navamo brahmavihāraniddeso. Dasamo āruppaniddeso. Paṭikkūlasaññādhātuvavatthānadvayaniddeso ekādasamoti.

Visuddhimaggassa paṭhamo bhāgo niṭṭhito.

Namo tassa bhagavato arahato sammāsambuddhassa

Visuddhimaggo

(Dutiyo bhāgo)

12. Iddhividhaniddeso

Abhiññākathā

365. Idāni yāsaṃ lokikābhiññānaṃ vasena ayaṃ samādhibhāvanā abhiññānisaṃsāti vuttā, tā abhiññā sampādetuṃ yasmā pathavīkasiṇādīsu adhigatacatutthajjhānena yoginā yogo kātabbo. Evañhissa sā samādhibhāvanā adhigatānisaṃsā ceva bhavissati thiratarā ca, so adhigatānisaṃsāya thiratarāya samādhibhāvanāya samannāgato sukheneva paññābhāvanaṃ sampādessati. Tasmā abhiññākathaṃ tāva ārabhissāma.

Bhagavatā hi adhigatacatutthajjhānasamādhīnaṃ kulaputtānaṃ samādhibhāvanānisaṃsadassanatthañceva uttaruttari paṇītapaṇītadhammadesanatthañca ‘‘so evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ iddhividhaṃ paccanubhoti ekopi hutvā bahudhā hotī’’tiādinā (dī. ni. 

我来直译这段《清净道论》的内容：
3.102. 那些不失禅定的人说"我们将生于梵天界"而希求梵天界化生，或者即使不希求的凡夫也不失定，对他们因为带来特殊的有，所以安止定的修习有特殊有的功德。因此世尊说："修习有限的初禅，他们化生到何处？他们化生到梵众天的同伴中"等。
而且近行定的修习也必定带来欲界善趣的特殊有。
又那些圣者生起八等至后，入灭尽定，七天中无心，说"我们将在现法中得到灭、涅槃而快乐地住"而修习定，对他们安止定的修习有灭的功德。因此说："由十六种智行和九种定行得自在的慧是灭尽定之智。"
如此这是修习定的现法乐住等五种功德：
"是故诸多德，洗净烦恼垢，
修习诸定时，智者勿放逸。"
363. 现在依"持戒有慧人"这偈颂，在以戒定慧开示的清净道中，定也已经说明了。
为善人欢喜而造的清净道中
名为定的解释的
第十一品
364. 第一戒的解释。第二头陀支的解释。第三业处获得的解释。第四地遍的解释。第五其余遍的解释。第六不净的解释。第七六随念的解释。第八其余随念的解释。第九梵住的解释。第十无色的解释。厌恶想和界决定二种的解释为第十一。
清净道第一分竟。
礼敬彼世尊、阿罗汉、正等正觉者
清净道
(第二分)
12.神变解释
神通之说
365. 现在为成就那些说"这个定的修习有神通功德"的世间神通，因为获得地遍等第四禅的瑜伽行者应当作修习。因为如此他的定修习既有获得功德又更加坚固，他具足有获得功德而更加坚固的定修习，将容易地成就慧的修习。因此我们先开始说神通。
因为世尊为了显示获得第四禅定的善男子修习定的功德，以及为了宣说更上更胜妙的法而说："他以如此等持、清净、明净、无垢、离随烦恼、柔软、适业、住立、得不动的心，引导、转向神变。他经验种种神变：一成为多……"等。;

1.238) nayena iddhividhaṃ, dibbasotadhātuñāṇaṃ, cetopariyañāṇaṃ, pubbenivāsānussatiñāṇaṃ, sattānaṃ cutūpapāte ñāṇanti pañca lokikābhiññā vuttā.

Tattha ekopi hutvā bahudhā hotītiādikaṃ iddhivikubbanaṃ kātukāmena ādikammikena yoginā odātakasiṇapariyantesu aṭṭhasu kasiṇesu aṭṭha aṭṭha samāpattiyo nibbattetvā –

Kasiṇānulomato, kasiṇapaṭilomato, kasiṇānulomapaṭilomato, jhānānulomato, jhānapaṭilomato, jhānānulomapaṭilomato, jhānukkantikato, kasiṇukkantikato, jhānakasiṇukkantikato, aṅgasaṅkantito, ārammaṇasaṅkantito, aṅgārammaṇasaṅkantito, aṅgavavatthāpanato, ārammaṇavavatthāpanatoti.

Imehi cuddasahi ākārehi cittaṃ paridametabbaṃ.



我来直译这段《清净道论》的内容：
1.238. 以"一成为多"等方式说了五种世间神通：神变、天耳界智、他心智、宿住随念智、有情死生智。
其中初学的瑜伽行者要做"一成为多"等神变变化时，应在白遍边际等八遍中生起八八等至后，以：
遍顺序、
遍逆序、
遍顺逆序、
禅顺序、
禅逆序、
禅顺逆序、
超越禅、
超越遍、
超越禅遍、
转移支、
转移所缘、
转移支所缘、
确定支、
确定所缘。
应以这十四种方式调御心。


366. Katamaṃ panettha kasiṇānulomaṃ…pe… katamaṃ ārammaṇavavatthāpananti. Idha bhikkhu pathavīkasiṇe jhānaṃ samāpajjati, tato āpokasiṇeti evaṃ paṭipāṭiyā aṭṭhasu kasiṇesu satakkhattumpi sahassakkhattumpi samāpajjati, idaṃ kasiṇānulomaṃ nāma.

Odātakasiṇato pana paṭṭhāya tatheva paṭilomakkamena samāpajjanaṃ kasiṇapaṭilomaṃ nāma.

Pathavīkasiṇato paṭṭhāya yāva odātakasiṇaṃ, odātakasiṇatopi paṭṭhāya yāva pathavīkasiṇanti evaṃ anulomapaṭilomavasena punappunaṃ samāpajjanaṃ kasiṇānulomapaṭilomaṃ nāma.

Paṭhamajjhānato pana paṭṭhāya paṭipāṭiyā yāva nevasaññānāsaññāyatanaṃ, tāva punappunaṃ samāpajjanaṃ jhānānulomaṃ nāma.

Nevasaññānāsaññāyatanato paṭṭhāya yāva paṭhamajjhānaṃ, tāva punappunaṃ samāpajjanaṃ jhānapaṭilomaṃ nāma.

Paṭhamajjhānato paṭṭhāya yāva nevasaññānāsaññāyatanaṃ, nevasaññānāsaññāyatanato paṭṭhāya yāva paṭhamajjhānanti evaṃ anulomapaṭilomavasena punappunaṃ samāpajjanaṃ jhānānulomapaṭilomaṃ nāma.

Pathavīkasiṇe pana paṭhamaṃ jhānaṃ samāpajjitvā tattheva tatiyaṃ samāpajjati, tato tadeva ugghāṭetvā ākāsānañcāyatanaṃ, tato ākiñcaññāyatananti evaṃ kasiṇaṃ anukkamitvā jhānasseva ekantarikabhāvena ukkamanaṃ jhānukkantikaṃ nāma. Evaṃ āpokasiṇādimūlikāpi yojanā kātabbā.

Pathavīkasiṇe paṭhamaṃ jhānaṃ samāpajjitvā puna tadeva tejokasiṇe, tato nīlakasiṇe, tato lohitakasiṇeti iminā nayena jhānaṃ anukkamitvā kasiṇasseva ekantarikabhāvena ukkamanaṃ kasiṇukkantikaṃ nāma.

Pathavīkasiṇe paṭhamaṃ jhānaṃ samāpajjitvā tato tejokasiṇe tatiyaṃ, nīlakasiṇaṃ ugghāṭetvā ākāsānañcāyatanaṃ, lohitakasiṇato ākiñcaññāyatananti iminā nayena jhānassa ceva kasiṇassa ca ukkamanaṃ jhānakasiṇukkantikaṃ nāma.

Pathavīkasiṇe pana paṭhamaṃ jhānaṃ samāpajjitvā tattheva itaresampi samāpajjanaṃ aṅgasaṅkantikaṃ nāma.

Pathavīkasiṇe paṭhamaṃ jhānaṃ samāpajjitvā tadeva āpokasiṇe…pe… tadeva odātakasiṇeti evaṃ sabbakasiṇesu ekasseva jhānassa samāpajjanaṃ ārammaṇasaṅkantikaṃ nāma.

Pathavīkasiṇe paṭhamaṃ jhānaṃ samāpajjitvā āpokasiṇe dutiyaṃ, tejokasiṇe tatiyaṃ, vāyokasiṇe catutthaṃ, nīlakasiṇaṃ ugghāṭetvā ākāsānañcāyatanaṃ, pītakasiṇato viññāṇañcāyatanaṃ , lohitakasiṇato ākiñcaññāyatanaṃ, odātakasiṇato nevasaññānāsaññāyatananti evaṃ ekantarikavasena aṅgānañca ārammaṇānañca saṅkamanaṃ aṅgārammaṇasaṅkantikaṃ nāma.

Paṭhamaṃ jhānaṃ pana pañcaṅgikanti vavatthapetvā dutiyaṃ tivaṅgikaṃ, tatiyaṃ duvaṅgikaṃ, tathā catutthaṃ ākāsānañcāyatanaṃ…pe… nevasaññānāsaññāyatananti evaṃ jhānaṅgamattasseva vavatthāpanaṃ aṅgavavatthāpanaṃ nāma.

Tathā idaṃ pathavīkasiṇanti vavatthapetvā idaṃ āpokasiṇaṃ…pe… idaṃ odātakasiṇanti evaṃ ārammaṇamattasseva vavatthāpanaṃ ārammaṇavavatthāpanaṃ nāma . Aṅgārammaṇavavatthāpanampi eke icchanti. Aṭṭhakathāsu pana anāgatattā addhā taṃ bhāvanāmukhaṃ na hoti.



我来直译这段《清净道论》的内容：
366. 其中什么是遍顺序……什么是确定所缘？这里比丘先入地遍定，然后水遍，如此依次在八遍中入定百次或千次，这叫做遍顺序。
从白遍开始如此以逆序入定叫做遍逆序。
从地遍开始直到白遍，又从白遍开始直到地遍，如此以顺逆方式再再入定叫做遍顺逆序。
从初禅开始依次直到非想非非想处，如此再再入定叫做禅顺序。
从非想非非想处开始直到初禅，如此再再入定叫做禅逆序。
从初禅开始直到非想非非想处，从非想非非想处开始直到初禅，如此以顺逆方式再再入定叫做禅顺逆序。
在地遍中先入初禅，然后在同一遍入第三禅，然后舍弃那个转入空无边处，然后入无所有处，如此跳过遍而以间隔方式超越禅叫做超越禅。水遍等为基础的也应如此理解。
在地遍入初禅后，再在火遍入同样的禅那，然后在青遍，然后在赤遍，以这个方式跳过禅而以间隔方式超越遍叫做超越遍。
在地遍入初禅后，然后在火遍入第三禅，舍弃青遍转入空无边处，从赤遍转入无所有处，以这个方式超越禅和遍叫做超越禅遍。
在地遍入初禅后，在同一遍入其余诸禅叫做转移支。
在地遍入初禅后，在水遍入同样的禅那……在白遍入同样的禅那，如此在一切遍中入同一禅叫做转移所缘。
在地遍入初禅后，在水遍入第二禅，在火遍入第三禅，在风遍入第四禅，舍弃青遍转入空无边处，从黄遍转入识无边处，从赤遍转入无所有处，从白遍转入非想非非想处，如此以间隔方式转移支和所缘叫做转移支所缘。
确定初禅有五支，第二禅有三支，第三禅有二支，同样第四禅、空无边处……非想非非想处，如此只确定禅支叫做确定支。
同样确定这是地遍、这是水遍……这是白遍，如此只确定所缘叫做确定所缘。有些人还说有确定支所缘。但在注释书中没有提到，所以这确实不是修习方法。

367. Imehi pana cuddasahi ākārehi cittaṃ aparidametvā pubbe abhāvitabhāvano ādikammiko yogāvacaro iddhivikubbanaṃ sampādessatīti netaṃ ṭhānaṃ vijjati. Ādikammikassa hi kasiṇaparikammampi bhāro, satesu sahassesu vā ekova sakkoti. Katakasiṇaparikammassa nimittuppādanaṃ bhāro, satesu sahassesu vā ekova sakkoti. Uppanne nimitte taṃ vaḍḍhetvā appanādhigamo bhāro, satesu sahassesu vā ekova sakkoti. Adhigatappanassa cuddasahākārehi cittaparidamanaṃ bhāro, satesu sahassesu vā ekova sakkoti. Cuddasahākārehi paridamitacittassāpi iddhivikubbanaṃ nāma bhāro, satesu sahassesu vā ekova sakkoti. Vikubbanappattassāpi khippanisantibhāvo nāma bhāro, satesu sahassesu vā ekova khippanisantī hoti. Therambatthale mahārohaṇaguttattherassa gilānupaṭṭhānaṃ āgatesu tiṃsamattesu iddhimantasahassesu upasampadāya aṭṭhavassiko rakkhitatthero viya. Tassānubhāvo pathavīkasiṇaniddese (visuddhi. 1.78 ādayo) vuttoyeva. Taṃ panassānubhāvaṃ disvā thero āha ‘‘āvuso, sace rakkhito nābhavissa sabbe garahappattā assāma ‘nāgarājānaṃ rakkhituṃ nāsakkhiṃsū’ti. Tasmā attanā gahetvā vicaritabbaṃ āvudhaṃ nāma malaṃ sodhetvāva gahetvā vicarituṃ vaṭṭatī’’ti. Te therassa ovāde ṭhatvā tiṃsasahassāpi bhikkhū khippanisantino ahesuṃ.

Khippanisantiyāpi ca sati parassa patiṭṭhābhāvo bhāro, satesu sahassesu vā ekova hoti, giribhaṇḍavāhanapūjāya mārena aṅgāravasse pavattite ākāse pathaviṃ māpetvā aṅgāravassaparittārako thero viya.

Balavapubbayogānaṃ pana buddhapaccekabuddhaaggasāvakādīnaṃ vināpi iminā vuttappakārena bhāvanānukkamena arahattapaṭilābheneva idañca iddhivikubbanaṃ aññe ca paṭisambhidādibhedā guṇā ijjhanti. Tasmā yathā piḷandhanavikatiṃ kattukāmo suvaṇṇakāro aggidhamanādīhi suvaṇṇaṃ muduṃ kammaññaṃ katvāva karoti, yathā ca bhājanavikatiṃ kattukāmo kumbhakāro mattikaṃ suparimadditaṃ muduṃ katvā karoti, evameva ādikammikena imehi cuddasahākārehi cittaṃ paridametvā chandasīsacittasīsavīriyasīsavīmaṃsāsīsasamāpajjanavasena ceva āvajjanādivasībhāvavasena ca muduṃ kammaññaṃ katvā iddhividhāya yogo karaṇīyo. Pubbahetusampannena pana kasiṇesu catutthajjhānamatte ciṇṇavasināpi kātuṃ vaṭṭati. Yathā panettha yogo kātabbo, taṃ vidhiṃ dassento bhagavā ‘‘so evaṃ samāhite citte’’tiādimāha.



我来直译这段《清净道论》的内容：
367. 若不以这十四种方式调御心，以前未修习过的初学瑜伽行者能成就神变变化，这是不可能的。因为对初学者来说，遍的准备工作也是重担，在百千人中也只有一人能做到。对做了遍的准备工作的人，生起相也是重担，在百千人中也只有一人能做到。相生起后，令它增长而证得安止也是重担，在百千人中也只有一人能做到。对证得安止的人，以十四种方式调御心也是重担，在百千人中也只有一人能做到。即使以十四种方式调御了心，神变变化也是重担，在百千人中也只有一人能做到。即使达到变化，迅速熟练也是重担，在百千人中也只有一人能迅速熟练，如长老所住山寺中来看望生病的大罗汉长老的三万神通者中，受具足戒八年的勒克提塔长老那样。他的威力已在地遍解释中说过。看到他的威力后，长老说："朋友，如果没有勒克提塔，我们都会受到谴责说'不能保护龙王'。因此所携带的武器应该擦拭干净后再携带。"他们遵循长老的教诫，三万比丘都成为迅速熟练者。
即使有迅速熟练，成为他人依止也是重担，在百千人中也只有一人能做到，如吉里般达瓦哈那供养时，魔罗化作炭火雨，在空中化作大地保护免受炭火雨的长老那样。
但对具有强大宿缘的佛、辟支佛、上首弟子等，不需要这里所说的修习次第，仅由证得阿罗汉就成就这神变变化和其他辨析等功德。因此如想做装饰品的金匠先以风箱等使金变软适业然后制作，如想做器皿的陶工先使泥土揉软然后制作，同样初学者应以这十四种方式调御心，以欲为首、心为首、精进为首、观为首的入定方式和转向等自在方式使心变软适业后，应当修习神变。但对具足宿因的人，仅在遍中得第四禅的熟练也可以。为了显示如何修习的方法，世尊说"他以如此等持的心"等。

368. Tatrāyaṃ pāḷinayānusāreneva vinicchayakathā. Tattha soti so adhigatacatutthajjhāno yogī. Evanti catutthajjhānakkamanidassanametaṃ. Iminā paṭhamajjhānādhigamādinā kamena catutthajjhānaṃ paṭilabhitvāti vuttaṃ hoti. Samāhiteti iminā catutthajjhānasamādhinā samāhite. Citteti rūpāvacaracitte. Parisuddhetiādīsu pana upekkhāsatipārisuddhibhāvena parisuddhe. Parisuddhattāyeva pariyodāte, pabhassareti vuttaṃ hoti. Sukhādīnaṃ paccayānaṃ ghātena vihatarāgādiaṅgaṇattā anaṅgaṇe. Anaṅgaṇattāyeva vigatūpakkilese. Aṅgaṇena hi taṃ cittaṃ upakkilissati. Subhāvitattā mudubhūte, vasībhāvappatteti vuttaṃ hoti. Vase vattamānaṃ hi cittaṃ mudunti vuccati. Muduttāyeva ca kammaniye, kammakkhame kammayoggeti vuttaṃ hoti. Muduṃ hi cittaṃ kammaniyaṃ hoti sudantamiva suvaṇṇaṃ, tañca ubhayampi subhāvitattāyevāti. Yathāha ‘‘nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ bhāvitaṃ bahulīkataṃ muduñca hoti kammaniyañca, yathayidaṃ, bhikkhave, citta’’nti (a. ni. 1.22).

Etesu parisuddhabhāvādīsu ṭhitattā ṭhite. Ṭhitattāyeva āneñjappatte, acale niriñjaneti vuttaṃ hoti. Mudukammaññabhāvena vā attano vase ṭhitattā ṭhite. Saddhādīhi pariggahitattā āneñjappatte. Saddhāpariggahitaṃ hi cittaṃ assaddhiyena na iñjati. Vīriyapariggahitaṃ kosajjena na iñjati. Satipariggahitaṃ pamādena na iñjati. Samādhipariggahitaṃ uddhaccena na iñjati . Paññāpariggahitaṃ avijjāya na iñjati. Obhāsagataṃ kilesandhakārena na iñjati. Imehi chahi dhammehi pariggahitaṃ āneñjappattaṃ hoti. Evaṃ aṭṭhaṅgasamannāgataṃ cittaṃ abhinīhārakkhamaṃ hoti abhiññāsacchikaraṇīyānaṃ dhammānaṃ abhiññāsacchikiriyāya.

Aparo nayo, catutthajjhānasamādhinā samāhite. Nīvaraṇadūrabhāvena parisuddhe. Vitakkādisamatikkamena pariyodāte. Jhānapaṭilābhapaccayānaṃ icchāvacarānaṃ abhāvena anaṅgaṇe. Abhijjhādīnaṃ cittassa upakkilesānaṃ vigamena vigatūpakkilese. Ubhayampi cetaṃ anaṅgaṇasuttavatthasuttānusārena (ma. ni. 1.57 ādayo) veditabbaṃ. Vasippattiyā mudubhūte. Iddhipādabhāvūpagamena kammaniye. Bhāvanāpāripūriyā paṇītabhāvūpagamena ṭhite āneñjappatte. Yathā āneñjappattaṃ hoti, evaṃ ṭhiteti attho. Evampi aṭṭhaṅgasamannāgataṃ cittaṃ abhinīhārakkhamaṃ hoti abhiññāsacchikaraṇīyānaṃ dhammānaṃ abhiññāsacchikiriyāya pādakaṃ padaṭṭhānabhūtanti.

Dasaiddhikathā

369.Iddhividhāya cittaṃ abhinīharati abhininnāmetīti ettha ijjhanaṭṭhena iddhi, nipphattiatthena paṭilābhaṭṭhena cāti vuttaṃ hoti. Yañhi nipphajjati paṭilabbhati ca, taṃ ijjhatīti vuccati. Yathāha ‘‘kāmaṃ kāmayamānassa, tassa cetaṃ samijjhatī’’ti (su. ni. 772). Tathā ‘‘nekkhammaṃ ijjhatīti iddhi, paṭiharatīti pāṭihāriyaṃ. Arahattamaggo ijjhatīti iddhi, paṭiharatīti pāṭihāriya’’nti (paṭi. ma. 3.32).

Aparo nayo, ijjhanaṭṭhena iddhi. Upāyasampadāyetamadhivacanaṃ. Upāyasampadā hi ijjhati adhippetaphalappasavanato. Yathāha – ‘‘ayaṃ kho citto gahapati sīlavā kalyāṇadhammo, sace paṇidahissati ‘anāgatamaddhānaṃ rājā assaṃ cakkavattī’ti, tassa kho ayaṃ ijjhissati sīlavato cetopaṇidhi visuddhattā’’ti (saṃ. ni. 

我来直译这段《清净道论》的内容：
368. 这里依照圣典顺序的判决之说如下。其中"他"是指证得第四禅的瑜伽行者。"如此"是显示第四禅的次第。意思是说以证得初禅等这个次第而获得第四禅。"等持"是以这第四禅定而等持。"心"是指色界心。在"清净"等中，因为具足舍念清净而清净。因为清净所以明净，意思是说光明。因为断除乐等因缘而无贪等垢故无垢。因为无垢所以离随烦恼。因为垢使此心染污。因为善修故柔软，意思是说得自在。因为随心所欲运转故说心柔软。因为柔软所以适业，意思是说能作事、堪任作事。因为心柔软所以适业，如善炼的金，这两种都是因为善修的缘故。如说："诸比丘，我不见有任何一法，若如是修习多作，能如此柔软适业，就是这个心。"
因为住立于这些清净等性质故住立。因为住立所以得不动，意思是说不动、无染。或因柔软适业而住立于自己的支配中故住立。因为为信等所摄持故得不动。因为为信所摄持的心不为不信所动。为精进所摄持的不为懈怠所动。为念所摄持的不为放逸所动。为定所摄持的不为掉举所动。为慧所摄持的不为无明所动。得光明的不为烦恼黑暗所动。为这六法所摄持故得不动。如此具足八支的心能够引导、能够证知应以神通证知的诸法。
另一方法，以第四禅定而等持。因远离障碍而清净。因超越寻等而明净。因无得禅那因缘的欲寻思等而无垢。因离贪等心的随烦恼而离随烦恼。这两者都应依据《无垢经》、《布喻经》来理解。因得自在而柔软。因成为神足而适业。因修习圆满而成为殊胜故住立得不动。意思是说住立如得不动。如此具足八支的心能够引导、能够为证知应以神通证知的诸法作基础、足处。
十神变之说
369. "引导、转向神变的心"，这里以成就义为神变，即以成功义、获得义而说。因为凡成功、获得的，那就说是成就。如说："欲求所欲者，此事得成就。"又如"出离成就为神变，克服为神通。阿罗汉道成就为神变，克服为神通。"
另一方法，以成就义为神变。这是方便圆满的同义语。因为方便圆满能产生所期望的果而成就。如说："这位质多居士持戒有善法，如果他决意'未来世我将成为转轮王'，因为他的持戒者的心决意清净，所以会成就。"

4.352).

Aparo nayo, etāya sattā ijjhantīti iddhi. Ijjhantīti iddhā vuddhā ukkaṃsagatā hontīti vuttaṃ hoti. Sā dasavidhā. Yathāha ‘‘kati iddhiyoti dasa iddhiyo’’. Puna caparaṃ āha ‘‘katamā dasa iddhiyo ? Adhiṭṭhānā iddhi, vikubbanā iddhi, manomayā iddhi, ñāṇavipphārā iddhi, samādhivipphārā iddhi, ariyā iddhi, kammavipākajā iddhi, puññavato iddhi, vijjāmayā iddhi, tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhī’’ti (paṭi. ma. 3.9).

370. Tattha ‘‘pakatiyā eko bahukaṃ āvajjati. Sataṃ vā sahassaṃ vā satasahassaṃ vā āvajjitvā ñāṇena adhiṭṭhāti ‘bahuko homī’’’ti (paṭi. ma. 3.10) evaṃ vibhajitvā dassitā iddhi adhiṭṭhānavasena nipphannattā adhiṭṭhānā iddhi nāma.

371. ‘‘So pakativaṇṇaṃ vijahitvā kumārakavaṇṇaṃ vā dasseti nāgavaṇṇaṃ vā…pe… vividhampi senābyūhaṃ dassetī’’ti (paṭi. ma. 3.13) evaṃ āgatā iddhi pakativaṇṇavijahanavikāravasena pavattattā vikubbanā iddhi nāma.

372. ‘‘Idha bhikkhu imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomaya’’nti (paṭi. ma. 3.14) iminā nayena āgatā iddhi sarīrabbhantare aññasseva manomayassa sarīrassa nipphattivasena pavattattā manomayā iddhi nāma.

373. Ñāṇuppattito pana pubbe vā pacchā vā taṃkhaṇe vā ñāṇānubhāvanibbatto viseso ñāṇavipphārā iddhi nāma. Vuttañhetaṃ – ‘‘aniccānupassanāya niccasaññāya pahānaṭṭho ijjhatīti ñāṇavipphārā iddhi…pe… arahattamaggena sabbakilesānaṃ pahānaṭṭho ijjhatīti ñāṇavipphārā iddhi. Āyasmato bākkulassa ñāṇavipphārā iddhi. Āyasmato saṃkiccassa ñāṇavipphārā iddhi. Āyasmato bhūtapālassa ñāṇavipphārā iddhī’’ti (paṭi. ma. 3.15).

Tattha āyasmā bākkulo daharova maṅgaladivase nadiyā nhāpiyamāno dhātiyā pamādena sote patito. Tamenaṃ maccho gilitvā bārāṇasītitthaṃ agamāsi. Tatra taṃ macchabandho gahetvā seṭṭhibhariyāya vikkiṇi. Sā macche sinehaṃ uppādetvā ahameva naṃ pacissāmīti phālentī macchakucchiyaṃ suvaṇṇabimbaṃ viya dārakaṃ disvā putto me laddhoti somanassajātā ahosi. Iti macchakucchiyaṃ arogabhāvo āyasmato bākkulassa pacchimabhavikassa tena attabhāvena paṭilabhitabbaarahattamaggañāṇānubhāvena nibbattattā ñāṇavipphārā iddhi nāma. Vatthu pana vitthārena kathetabbaṃ.

Saṃkiccattherassa pana gabbhagatasseva mātā kālamakāsi. Tassā citakaṃ āropetvā sūlehi vijjhitvā jhāpiyamānāya dārako sūlakoṭiyā akkhikūṭe pahāraṃ labhitvā saddaṃ akāsi. Tato dārako jīvatīti otāretvā kucchiṃ phāletvā dārakaṃ ayyikāya adaṃsu. So tāya paṭijaggito vuddhimanvāya pabbajitvā saha paṭisambhidāhi arahattaṃ pāpuṇi. Iti vuttanayeneva dārucitakāya arogabhāvo āyasmato saṃkiccassa ñāṇavipphārā iddhi nāma.

Bhūtapāladārakassa pana pitā rājagahe daliddamanusso. So dārūnaṃ atthāya sakaṭena aṭaviṃ gantvā dārubhāraṃ katvā sāyaṃ nagaradvārasamīpaṃ patto. Athassa goṇā yugaṃ ossajjitvā nagaraṃ pavisiṃsu. So sakaṭamūle puttakaṃ nisīdāpetvā goṇānaṃ anupadaṃ gacchanto nagarameva pāvisi. Tassa anikkhantasseva dvāraṃ pihitaṃ. Dārakassa vāḷayakkhānucaritepi bahinagare tiyāmarattiṃ arogabhāvo vuttanayeneva ñāṇavipphārā iddhi nāma. Vatthu pana vitthāretabbaṃ.



我来直译这段《清净道论》的内容：
4.352. 另一方法，以此众生成就为神变。成就即是成功、达到崇高处。它有十种。如说："有几种神变？有十种神变。"又进一步说："什么是十种神变？决意神变、变化神变、意所成神变、智遍满神变、定遍满神变、圣神变、业报生神变、福德者神变、明所成神变、于处处正加行为因以成就义的神变。"
370. 其中"本来是一人作意成为多人。作意百或千或十万后以智决意'我成为多人'"，如此分别显示的神变因由决意而成就故名决意神变。
371. "他舍弃本来的容貌而显现童子的容貌或龙的容貌……或显现各种军队部署"，如此所说的神变因舍弃本来容貌的变化而生起故名变化神变。
372. "这里比丘从这个身体化作另一个有色的意所成身体"，以这方式所说的神变因在身体内生起另一个意所成身体而生起故名意所成神变。
373. 在获得智之前或之后或当时由智的威力所生的殊胜称为智遍满神变。因为说："以无常随观断除常想而成就为智遍满神变……以阿罗汉道断除一切烦恼而成就为智遍满神变。具寿跋库罗的智遍满神变。具寿僧吉咤的智遍满神变。具寿布塔波罗的智遍满神变。"
其中具寿跋库罗在幼儿时节吉祥日被乳母疏忽掉在河里洗澡。他被鱼吞下游到波罗奈（Varanasi）岸边。在那里被渔夫抓住卖给富翁的妻子。她对鱼生起喜爱说"我要亲自煮它"，当剖开时看见鱼腹中有如金像的童子，生起欢喜说"我得到儿子了"。如此在鱼腹中无恙，是具寿跋库罗最后有者以那个身体应得的阿罗汉道智的威力而生起，故名智遍满神变。这故事应详细讲说。
僧吉咤长老则在胎中时母亲去世。当她被放在火葬柴堆上用矛刺穿焚烧时，童子被矛尖击中眼窝发出声音。因此说"童子还活着"，取下后剖开腹部将童子交给祖母。他被她照顾长大后出家，证得具足无碍解的阿罗汉。如此如前所说在火葬柴堆中无恙，是具寿僧吉咤的智遍满神变。
布塔波罗童子的父亲是王舍城（Rajagaha）的贫人。他用牛车到森林去取柴，装好柴车傍晚到达城门附近。这时他的牛脱离轭进入城中。他让儿子坐在车下，跟随牛的足迹进入城中。他还没出来城门就关闭了。童子在城外有凶恶夜叉出没处三夜无恙，如前所说是智遍满神变。这故事应详细讲说。

374. Samādhito pubbe vā pacchā vā taṃkhaṇe vā samathānubhāvanibbatto viseso samādhivipphārā iddhi. Vuttañhetaṃ ‘‘paṭhamajjhānena nīvaraṇānaṃ pahānaṭṭho ijjhatīti samādhivipphārā iddhi…pe… nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññāya pahānaṭṭho ijjhatīti samādhivipphārā iddhi. Āyasmato sāriputtassa samādhivipphārā iddhi, āyasmato sañjīvassa, āyasmato khāṇukoṇḍaññassa, uttarāya upāsikāya, sāmāvatiyā upāsikāya samādhivipphārā iddhī’’ti (paṭi. ma. 3.16).

Tattha yadā āyasmato sāriputtassa mahāmoggallānattherena saddhiṃ kapotakandarāyaṃ viharato juṇhāya rattiyā navoropitehi kesehi ajjhokāse nisinnassa eko duṭṭhayakkho sahāyakena yakkhena vāriyamānopi sīse pahāramadāsi. Yassa meghassa viya gajjato saddo ahosi. Tadā thero tassa paharaṇasamaye samāpattiṃ appesi. Athassa tena pahārena na koci ābādho ahosi . Ayaṃ tassāyasmato samādhivipphārā iddhi. Vatthu pana udāne (udā. 34) āgatameva.

Sañjīvattheraṃ pana nirodhasamāpannaṃ kālakatoti sallakkhetvā gopālakādayo tiṇakaṭṭhagomayāni saṅkaḍḍhetvā aggiṃ adaṃsu. Therassa cīvare aṃsumattampi najjhāyittha. Ayamassa anupubbasamāpattivasena pavattasamathānubhāvanibbattattā samādhivipphārā iddhi. Vatthu pana sutte (ma. ni. 1.507) āgatameva.

Khāṇukoṇḍaññatthero pana pakatiyāva samāpattibahulo. So aññatarasmiṃ araññe rattiṃ samāpattiṃ appetvā nisīdi. Pañcasatā corā bhaṇḍakaṃ thenetvā gacchantā ‘‘idāni amhākaṃ anupathaṃ āgacchantā natthī’’ti vissamitukāmā bhaṇḍakaṃ oropayamānā ‘‘khāṇuko aya’’nti maññamānā therasseva upari sabbabhaṇḍakāni ṭhapesuṃ. Tesaṃ vissamitvā gacchantānaṃ paṭhamaṃ ṭhapitabhaṇḍakassa gahaṇakāle kālaparicchedavasena thero vuṭṭhāsi. Te therassa calanākāraṃ disvā bhītā viraviṃsu. Thero ‘‘mā bhāyittha upāsakā, bhikkhu aha’’nti āha. Te āgantvā vanditvā theragatena pasādena pabbajitvā saha paṭisambhidāhi arahattaṃ pāpuṇiṃsu (dha. pa. aṭṭha. 1.1). Ayamettha pañcahi bhaṇḍakasatehi ajjhotthaṭassa therassa ābādhābhāvo samādhivipphārā iddhi.

Uttarā pana upāsikā puṇṇaseṭṭhissa dhītā. Tassā sirimā nāma gaṇikā issāpakatā tattatelakaṭāhaṃ sīse āsiñci. Uttarā taṃkhaṇaññeva mettaṃ samāpajji. Telaṃ pokkharapattato udakabindu viya vivaṭṭamānaṃ agamāsi. Ayamassā samādhivipphārā iddhi. Vatthu pana vitthāretabbaṃ.

Sāmāvatī nāma udenassa rañño aggamahesī. Māgaṇḍiyabrāhmaṇo attano dhītāya aggamahesiṭṭhānaṃ patthayamāno tassā vīṇāya āsīvisaṃ pakkhipāpetvā rājānaṃ āha ‘‘mahārāja, sāmāvatī taṃ māretukāmā vīṇāya āsīvisaṃ gahetvā pariharatī’’ti. Rājā taṃ disvā kupito sāmāvatiṃ vadhissāmīti dhanuṃ āropetvā visapītaṃ khurappaṃ sannayhi. Sāmāvatī saparivārā rājānaṃ mettāya phari. Rājā neva saraṃ khipituṃ na oropetuṃ sakkonto vedhamāno aṭṭhāsi. Tato naṃ devī āha ‘‘kiṃ, mahārāja, kilamasī’’ti? ‘‘Āma kilamāmī’’ti. ‘‘Tena hi dhanuṃ oropehī’’ti. Saro rañño pādamūleyeva pati. Tato naṃ devī ‘‘mahārāja, appaduṭṭhassa nappadussitabba’’nti ovadi. Iti rañño saraṃ muñcituṃ avisahanabhāvo sāmāvatiyā upāsikāya samādhivipphārā iddhīti.



我来直译这段《清净道论》的内容：
374. 在定之前或之后或当时由止的威力所生的殊胜是定遍满神变。因为说："以初禅断除障碍而成就为定遍满神变……以非想非非想处定断除无所有处想而成就为定遍满神变。具寿舍利弗的定遍满神变，具寿僧只婆的，具寿柯努衮丹雅的，优陀罗优婆夷的，娑摩瓦帝优婆夷的定遍满神变。"
其中当具寿舍利弗与大目犍连长老一起住在鸽窟，在月夜新剃发后坐在露地时，一个恶夜叉虽被夜叉同伴阻止仍击打他的头。那声音如雷鸣般。那时长老在他击打时入定。因此那击打没有给他造成任何伤害。这是那位具寿的定遍满神变。这故事在《自说经》中已出现。
僧只婆长老入灭尽定时，被牧牛人等以为死了，收集草柴牛粪生火焚烧。长老的袈裟连一丝都没烧坏。这是他因次第定的威力所生故为定遍满神变。这故事在经中已出现。
柯努衮丹雅长老本性多入定。他在某个森林中夜里入定而坐。五百盗贼偷了东西在逃时说"现在没有人跟踪我们"，想休息时放下货物，以为"这是树桩"而把所有货物堆在长老身上。当他们休息后要离开取第一件放下的货物时，长老因时限到而出定。他们看见长老的动作而惊恐叫喊。长老说"优婆塞们不要怕，我是比丘。"他们前来礼拜，因对长老的信乐而出家，证得具足无碍解的阿罗汉。这里被五百件货物压住的长老无恙是定遍满神变。
优陀罗优婆夷是富翁布那的女儿。妓女希利玛因嫉妒而把热油盆倒在她头上。优陀罗立即入慈定。油如荷叶上的水滴一样滑落。这是她的定遍满神变。这故事应详细讲说。
娑摩瓦帝是优陀那王的第一王后。婆罗门摩甘提亚想让自己的女儿成为第一王后，令人把毒蛇放在她的琵琶中，告诉国王说："大王，娑摩瓦帝想杀你，带着装有毒蛇的琵琶。"国王看见后生气说"我要杀娑摩瓦帝"，拉弓装上饮毒的利箭。娑摩瓦帝和随从以慈心遍满国王。国王既不能射箭也不能放下，站在那里颤抖。王后问他说："大王，你疲倦吗？""是的，我疲倦。""那么放下弓吧。"箭落在国王脚下。然后王后教诫他说："大王，不应对无害者生害心。"如此国王不能射箭，这是优婆夷娑摩瓦帝的定遍满神变。

375. Paṭikkūlādīsu appaṭikkūlasaññivihārādikā pana ariyā iddhi nāma. Yathāha – ‘‘katamā ariyā iddhi? Idha – bhikkhu sace ākaṅkhati ‘paṭikkūle appaṭikkūlasaññī vihareyya’nti, appaṭikkūlasaññī tattha viharati…pe… upekkhako tattha viharati sato sampajāno’’ti (paṭi. ma. 3.17). Ayañhi cetovasippattānaṃ ariyānaṃyeva sambhavato ariyā iddhīti vuccati.

Etāya hi samannāgato khīṇāsavo bhikkhu paṭikkūle aniṭṭhe vatthusmiṃ mettāpharaṇaṃ vā dhātumanasikāraṃ vā karonto appaṭikkūlasaññī viharati. Appaṭikkūle iṭṭhe vatthusmiṃ asubhapharaṇaṃ vā aniccanti manasikāraṃ vā karonto paṭikkūlasaññī viharati. Tathā paṭikkūlāpaṭikkūlesu tadeva mettāpharaṇaṃ vā dhātumanasikāraṃ vā karonto appaṭikkūlasaññī viharati. Appaṭikkūlapaṭikkūlesu ca tadeva asubhapharaṇaṃ vā aniccanti manasikāraṃ vā karonto paṭikkūlasaññī viharati. Cakkhunā rūpaṃ disvā neva sumano hotītiādinā nayena vuttaṃ pana chaḷaṅgupekkhaṃ pavattayamāno paṭikkūle ca appaṭikkūle ca tadubhayaṃ abhinivajjitvā upekkhako viharati sato sampajāno. Paṭisambhidāyañhi ‘‘kathaṃ paṭikkūle appaṭikkūlasaññī viharati? Aniṭṭhasmiṃ vatthusmiṃ mettāya vā pharati dhātuso vā upasaṃharatī’’tiādinā (paṭi. ma. 3.17) nayena ayameva attho vibhatto. Ayaṃ cetovasippattānaṃ ariyānaṃyeva sambhavato ariyā iddhīti vuccati.

376. Pakkhīādīnaṃ pana vehāsagamanādikā kammavipākajā iddhi nāma. Yathāha – ‘‘katamā kammavipākajā iddhi? Sabbesaṃ pakkhīnaṃ sabbesaṃ devānaṃ ekaccānaṃ manussānaṃ ekaccānañca vinipātikānaṃ ayaṃ kammavipākajā iddhī’’ti (paṭi. ma. 3.18). Ettha hi sabbesaṃ pakkhīnaṃ jhānaṃ vā vipassanaṃ vā vināyeva ākāsena gamanaṃ. Tathā sabbesaṃ devānaṃ paṭhamakappikānañca ekaccānaṃ manussānaṃ. Tathā piyaṅkaramātā (saṃ. ni. 1.240) yakkhinī uttaramātā phussamittā dhammaguttāti evamādīnaṃ ekaccānaṃ vinipātikānaṃ ākāsena gamanaṃ kammavipākajā iddhīti.



我来直译这段《清净道论》的内容：
375. 在可厌等中住于不可厌想等是圣神变。如说："什么是圣神变？这里，如果比丘希望'我要在可厌中住于不可厌想'，他就在那里住于不可厌想……在那里住于舍，具念正知。"这因为只有得心自在的圣者才能生起，所以称为圣神变。
具足这种神变的漏尽比丘，在可厌不可意的事物中以遍满慈或作意界而住于不可厌想。在不可厌可意的事物中以遍满不净或作意无常而住于可厌想。同样在可厌和不可厌中以那同样的遍满慈或作意界而住于不可厌想。在不可厌和可厌中以那同样的遍满不净或作意无常而住于可厌想。以"以眼见色不生喜"等方式所说的，他修习六支舍，在可厌和不可厌中避开两者而住于舍，具念正知。因为在《无碍解道》中以"如何在可厌中住于不可厌想？以慈遍满不可意的事物或以界作意"等方式解释了这个意义。这因为只有得心自在的圣者才能生起，所以称为圣神变。
376. 鸟等的空中飞行等是业报生神变。如说："什么是业报生神变？一切鸟类、一切天人、某些人类和某些堕处众生的业报生神变。"这里一切鸟类不用禅那或观就能在空中飞行。同样一切天人和某些初劫的人类。同样毗央迦罗母夜叉、郁多罗母、布沙密多、达摩古塔等某些堕处众生的空中飞行是业报生神变。

377. Cakkavattiādīnaṃ vehāsagamanādikā pana puññavato iddhi nāma. Yathāha ‘‘katamā puññavato iddhi? Rājā cakkavattī vehāsaṃ gacchati saddhiṃ caturaṅginiyā senāya antamaso assabandhagobandhapurise upādāya. Jotikassa gahapatissa puññavato iddhi. Jaṭilakassa gahapatissa puññavato iddhi. Ghositassa gahapatissa puññavato iddhi. Meṇḍakassa gahapatissa puññavato iddhi. Pañcannaṃ mahāpuññānaṃ puññavato iddhī’’ti. Saṅkhepato pana paripākaṃ gate puññasambhāre ijjhanakaviseso puññavato iddhi.

Ettha ca jotikassa gahapatissa pathaviṃ bhinditvā maṇipāsādo uṭṭhahi. Catusaṭṭhi ca kapparukkhāti ayamassa puññavato iddhi. Jaṭilakassa asītihattho suvaṇṇapabbato nibbatti. Ghositassa sattasu ṭhānesu māraṇatthāya upakkame katepi arogabhāvo puññavato iddhi. Meṇḍakassa ekakarīsamatte padese sattaratanamayānaṃ meṇḍakānaṃ pātubhāvo puññavato iddhi. Pañca mahāpuññā nāma meṇḍakaseṭṭhi, tassa bhariyā candapadumasirī, putto dhanañcayaseṭṭhi, suṇisā sumanadevī, dāso puṇṇo nāmāti. Tesu seṭṭhissa sīsaṃ nhātassa ākāsaṃ ullokanakāle aḍḍhateḷasakoṭṭhasahassāni ākāsato rattasālīnaṃ pūrenti. Bhariyāya nāḷikodanamattampi gahetvā sakalajambudīpavāsike parivisamānāya bhattaṃ na khīyati. Puttassa sahassatthavikaṃ gahetvā sakalajambudīpavāsikānampi dentassa kahāpaṇā na khīyanti. Suṇisāya ekaṃ vīhitumbaṃ gahetvā sakalajambudīpavāsikānampi bhājayamānāya dhaññaṃ na khīyati. Dāsassa ekena naṅgalena kasato ito satta ito sattāti cuddasa maggā honti. Ayaṃ nesaṃ puññavato iddhi.

378. Vijjādharādīnaṃ vehāsagamanādikā pana vijjāmayā iddhi. Yathāha ‘‘katamā vijjāmayā iddhi? Vijjādharā vijjaṃ parijapitvā vehāsaṃ gacchanti. Ākāse antalikkhe hatthimpi dassenti…pe… vividhampi senābyūhaṃ dassentī’’ti (paṭi. ma. 3.18).

379. Tena tena pana sammāpayogena tassa tassa kammassa ijjhanaṃ tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi. Yathāha – ‘‘nekkhammena kāmacchandassa pahānaṭṭho ijjhatīti tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi…pe… arahattamaggena sabbakilesānaṃ pahānaṭṭho ijjhatīti tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhī’’ti (paṭi. ma. 3.18). Ettha ca paṭipattisaṅkhātasseva sammāpayogassa dīpanavasena purimapāḷisadisāva pāḷi āgatā. Aṭṭhakathāyaṃ pana sakaṭabyūhādikaraṇavasena yaṃkiñci sippakammaṃ yaṃkiñci vejjakammaṃ tiṇṇaṃ bedānaṃ uggahaṇaṃ tiṇṇaṃ piṭakānaṃ uggahaṇaṃ antamaso kasanavapanādīni upādāya taṃ taṃ kammaṃ katvā nibbattaviseso tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhīti āgatā. (10)

Iti imāsu dasasu iddhīsu iddhividhāyāti imasmiṃ pade adhiṭṭhānā iddhiyeva āgatā. Imasmiṃ panatthe vikubbanāmanomayāiddhiyopi icchitabbā eva.



我来直译这段《清净道论》的内容：
377. 转轮王等的空中飞行等是福德者神变。如说："什么是福德者神变？转轮王与四种军队一起在空中飞行，乃至包括马夫和牛夫。居士周提迦的福德者神变，居士阇提罗的福德者神变，居士伽西塔的福德者神变，居士门达卡的福德者神变，五大福德者的福德者神变。"简而言之，当福德资粮成熟时所生的殊胜成就是福德者神变。
这里周提迦居士从大地裂开升起宝殿，有六十四棵如意树，这是他的福德者神变。阇提罗有八十肘高的金山生起。伽西塔在七个地方受到杀害企图仍无恙是福德者神变。门达卡在一迦利沙(约1.75英亩)大的土地上出现七宝羊是福德者神变。五大福德者是门达卡长者、他的妻子月莲吉祥、儿子财胜长者、儿媳苏曼那天女和奴仆富楼那。其中长者洗头后向天空望时，从空中降下一万三千五百仓红米。妻子仅取一纳利量的饭施给全阎浮提的居民，饭也不会减少。儿子手持一千钱袋施给全阎浮提的居民，钱也不会减少。儿媳取一斗谷分给全阎浮提的居民，谷也不会减少。奴仆用一把犁耕地时，这边七道那边七道共十四道。这是他们的福德者神变。
378. 持明咒者等的空中飞行等是明所成神变。如说："什么是明所成神变？持明咒者诵咒后在空中飞行。在空中显现象……显现各种军队部署。"
379. 以种种正加行而使种种业成就，因处处正加行而以成就义为神变。如说："以出离断除欲贪而成就，以处处正加行为因以成就义为神变……以阿罗汉道断除一切烦恼而成就，以处处正加行为因以成就义为神变。"这里为了说明称为修行的正加行而引用与前面相似的经文。但在注释中说造作车阵等的任何工巧业、任何医术、学习三吠陀、学习三藏，乃至包括耕种播种等，做各种工作所生的殊胜，以处处正加行为因以成就义为神变。
如此在这十种神变中，"神变"这词中只说决意神变。但在这个意义中也应该包括变化神变和意所成神变。

380.Iddhividhāyāti iddhikoṭṭhāsāya, iddhivikappāya vā. Cittaṃ abhinīharati abhininnāmetīti so bhikkhu vuttappakāravasena tasmiṃ citte abhiññāpādake jāte iddhividhādhigamatthāya parikammacittaṃ abhinīharati kasiṇārammaṇato apanetvā iddhividhābhimukhaṃ peseti. Abhininnāmetīti adhigantabbaiddhipoṇaṃ iddhipabbhāraṃ karoti. Soti so evaṃ katacittābhinīhāro bhikkhu. Anekavihitanti anekavidhaṃ nānappakārakaṃ. Iddhividhanti iddhikoṭṭhāsaṃ. Paccanubhotīti paccanubhavati, phusati sacchikaroti pāpuṇātīti attho. Idānissa anekavihitabhāvaṃ dassento ‘‘ekopi hutvā’’tiādimāha. Tattha ekopi hutvāti iddhikaraṇato pubbe pakatiyā ekopi hutvā. Bahudhā hotīti bahūnaṃ santike caṅkamitukāmo vā sajjhāyaṃ vā kattukāmo pañhaṃ vā pucchitukāmo hutvā satampi sahassampi hoti. Kathaṃ panāyamevaṃ hoti? Iddhiyā catasso bhūmiyo cattāro pādā aṭṭha padāni soḷasa ca mūlāni sampādetvā ñāṇena adhiṭṭhahanto.

381. Tattha catasso bhūmiyoti cattāri jhānāni veditabbāni. Vuttañhetaṃ dhammasenāpatinā ‘‘iddhiyā katamā catasso bhūmiyo? Vivekajabhūmi paṭhamaṃ jhānaṃ, pītisukhabhūmi dutiyaṃ jhānaṃ, upekkhāsukhabhūmi tatiyaṃ jhānaṃ, adukkhamasukhabhūmi catutthaṃ jhānaṃ. Iddhiyā imā catasso bhūmiyo iddhilābhāya iddhipaṭilābhāya iddhivikubbanatāya iddhivisavitāya iddhivasitāya iddhivesārajjāya saṃvattantī’’ti (paṭi. ma. 3.9). Ettha ca purimāni tīṇi jhānāni yasmā pītipharaṇena ca sukhapharaṇena ca sukhasaññañca lahusaññañca okkamitvā lahumudukammaññakāyo iddhiṃ pāpuṇāti, tasmā iminā pariyāyena iddhilābhāya saṃvattanato sambhārabhūmiyoti veditabbāni. Catutthajjhānaṃ pana iddhilābhāya pakatibhūmiyeva.

382.Cattāro pādāti cattāro iddhipādā veditabbā. Vuttañhetaṃ ‘‘iddhiyā katame cattāro pādā? Idha bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Vīriya… citta… vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Iddhiyā ime cattāro pādā iddhilābhāya…pe… iddhivesārajjāya saṃvattantī’’ti (paṭi. ma. 

我来直译这段《清净道论》的内容：
380. "神变"是指神变部分，或神变分别。"引导、转向心"，即当那比丘以所说方式使心成为神通基础时，为获得神变而引导准备心，从遍处所缘移开而送向神变。"转向"即使倾向、倚重于所应证得的神变。"他"是指如此引导心的比丘。"种种"是指多种不同类。"神变"是指神变部分。"经验"是指体验、触证、实现、达到的意思。现在为显示他的种种性而说"一身成多"等。其中"一身"是指在行神变之前本来是一身。"成多"是指想在多人面前经行或诵读或问问题而成为百或千。但这如何能这样？是以神变的四地、四足、八支、十六根而以智决意。
381. 其中"四地"应知是四禅。因为法将军(舍利弗)说："神变的四地是什么？离生地是初禅，喜乐地是第二禅，舍乐地是第三禅，非苦非乐地是第四禅。神变的这四地导向神变的获得、证得、变化、自在、熟练、无畏。"这里前三禅因为以遍满喜、遍满乐、乐想和轻安想而使身体轻快柔软适业证得神变，所以依此方式因导向获得神变而应知是资粮地。但第四禅则是获得神变的本地。
382. "四足"应知是四神足。因为说："神变的四足是什么？这里比丘修习具足欲定勤行的神足。修习具足精进......心......观定勤行的神足。神变的这四足导向神变的获得......无畏。"

3.9). Ettha ca chandahetuko chandādhiko vā samādhi chandasamādhi. Kattukamyatāchandaṃ adhipatiṃ karitvā paṭiladdhasamādhissetaṃ adhivacanaṃ. Padhānabhūtā saṅkhārā padhānasaṅkhārā. Catukiccasādhakassa sammappadhānavīriyassetaṃ adhivacanaṃ. Samannāgatanti chandasamādhinā ca padhānasaṅkhārehi ca upetaṃ. Iddhipādanti nipphattipariyāyena vā ijjhanaṭṭhena, ijjhanti etāya sattā iddhā vuddhā ukkaṃsagatā hontīti iminā vā pariyāyena iddhīti saṅkhaṃ gatānaṃ abhiññācittasampayuttānaṃ chandasamādhipadhānasaṅkhārānaṃ adhiṭṭhānaṭṭhena pādabhūtaṃ sesacittacetasikarāsinti attho. Vuttañhetaṃ ‘‘iddhipādoti tathābhūtassa vedanākkhandho…pe… viññāṇakkhandho’’ti (vibha. 434).

Atha vā pajjate anenāti pādo. Pāpuṇīyatīti attho. Iddhiyā pādo iddhipādo. Chandādīnametaṃ adhivacanaṃ. Yathāha – ‘‘chandañce, bhikkhave, bhikkhu nissāya labhati samādhiṃ, labhati cittassekaggataṃ, ayaṃ vuccati chandasamādhi. So anuppannānaṃ pāpakānaṃ…pe… padahati, ime vuccanti padhānasaṅkhārā. Iti ayañca chando ayañca chandasamādhi ime ca padhānasaṅkhārā, ayaṃ vuccati, bhikkhave, chandasamādhipadhānasaṅkhārasamannāgato iddhipādo’’ti (saṃ. ni. 5.825). Evaṃ sesiddhipādesupi attho veditabbo.

383.Aṭṭha padānīti chandādīni aṭṭha veditabbāni. Vuttañhetaṃ ‘‘iddhiyā katamāni aṭṭha padāni? Chandañce bhikkhu nissāya labhati samādhiṃ, labhati cittassekaggataṃ. Chando na samādhi, samādhi na chando. Añño chando, añño samādhi. Vīriyañce bhikkhu… cittañce bhikkhu… vīmaṃsañce bhikkhu nissāya labhati samādhiṃ, labhati cittassekaggataṃ. Vīmaṃsā na samādhi, samādhi na vīmaṃsā. Aññā vīmaṃsā, añño samādhi. Iddhiyā imāni aṭṭha padāni iddhilābhāya…pe… iddhivesārajjāya saṃvattantī’’ti (paṭi. ma. 3.9). Ettha hi iddhimuppādetukāmatāchando samādhinā ekato niyuttova iddhilābhāya saṃvattati; tathā vīriyādayo. Tasmā imāni aṭṭha padāni vuttānīti veditabbāni.

384.Soḷasa mūlānīti soḷasahi ākārehi āneñjatā cittassa veditabbā. Vuttañhetaṃ – ‘‘iddhiyā kati mūlāni? Soḷasa mūlāni – anonataṃ cittaṃ kosajje na iñjatīti āneñjaṃ, anunnataṃ cittaṃ uddhacce na iñjatīti āneñjaṃ, anabhinataṃ cittaṃ rāge na iñjatīti āneñjaṃ, anapanataṃ cittaṃ byāpāde na iñjatīti āneñjaṃ, anissitaṃ cittaṃ diṭṭhiyā na iñjatīti āneñjaṃ, appaṭibaddhaṃ cittaṃ chandarāge na iñjatīti āneñjaṃ, vippamuttaṃ cittaṃ kāmarāge na iñjatīti āneñjaṃ, visaṃyuttaṃ cittaṃ kilese na iñjatīti āneñjaṃ, vimariyādikataṃ cittaṃ kilesamariyāde na iñjatīti āneñjaṃ, ekattagataṃ cittaṃ nānattakilese na iñjatīti āneñjaṃ, saddhāya pariggahitaṃ cittaṃ assaddhiye na iñjatīti āneñjaṃ, vīriyena pariggahitaṃ cittaṃ kosajje na iñjatīti āneñjaṃ, satiyā pariggahitaṃ cittaṃ pamāde na iñjatīti āneñjaṃ, samādhinā pariggahitaṃ cittaṃ uddhacce na iñjatīti āneñjaṃ, paññāya pariggahitaṃ cittaṃ avijjāya na iñjatīti āneñjaṃ, obhāsagataṃ cittaṃ avijjandhakāre na iñjatīti āneñjaṃ. Iddhiyā imāni soḷasa mūlāni iddhilābhāya…pe… iddhivesārajjāya saṃvattantī’’ti (paṭi. ma. 


我来将这段巴利文直译成简体中文：
3.9. 在此，欲生起的或以欲为主的定称为欲定。这是指以欲求作为增上而获得的定的同义语。主要的行为称为精进行。这是成就四种作用的正精进的同义语。具足是指具有欲定和精进行。神足是指以成就的方式或以成就的意义，或以"众生因此而成就、增长、达到卓越"这样的方式，称为神通的心所相应的欲定精进行，作为其他心心所聚的立足处的意思。如说："神足即如是生起的受蕴乃至识蕴。"
或者，以此到达故称为足。意思是达到。神通的足即是神足。这是欲等的同义语。如说："诸比丘，若比丘依止欲而得定，得心一境性，这称为欲定。他对未生的恶法等而精进，这称为精进行。如是此欲和此欲定及此精进行，诸比丘，这称为具足欲定精进行的神足。"对其他神足也应如是理解。
383. 八句，应知是欲等八句。如说："神通有哪八句？若比丘依止欲而得定，得心一境性。欲非定，定非欲。欲是一物，定是另一物。若比丘依止精进...若比丘依止心...若比丘依止观而得定，得心一境性。观非定，定非观。观是一物，定是另一物。这八句导向神通的获得乃至神通的无畏。"在此，想要生起神通的欲与定结合才能导向获得神通；精进等也是如此。因此应知说这八句。
384. 十六根，应以十六行相了知心的不动。如说："神通有几根？十六根：心不低劣故对懈怠不动即不动，心不高举故对掉举不动即不动，心不倾向故对贪不动即不动，心不背离故对嗔不动即不动，心不依止故对见不动即不动，心不系缚故对欲贪不动即不动，心解脱故对欲贪不动即不动，心远离故对烦恼不动即不动，心超越界限故对烦恼界限不动即不动，心达一性故对种种烦恼不动即不动，心为信摄持故对不信不动即不动，心为精进摄持故对懈怠不动即不动，心为念摄持故对放逸不动即不动，心为定摄持故对掉举不动即不动，心为慧摄持故对无明不动即不动，心得光明故对无明黑暗不动即不动。这十六根导向神通的获得乃至神通的无畏。"

3.9).

Kāmañca esa attho evaṃ samāhite cittetiādināpi siddhoyeva, paṭhamajjhānādīnaṃ pana iddhiyā bhūmipādapadamūlabhāvadassanatthaṃ puna vutto. Purimo ca suttesu āgatanayo. Ayaṃ paṭisambhidāyaṃ. Iti ubhayattha asammohatthampi puna vutto.

385.Ñāṇena adhiṭṭhahantoti svāyamete iddhiyā bhūmipādapadabhūte dhamme sampādetvā abhiññāpādakaṃ jhānaṃ samāpajjitvā vuṭṭhāya sace sataṃ icchati ‘‘sataṃ homi sataṃ homī’’ti parikammaṃ katvā puna abhiññāpādakaṃ jhānaṃ samāpajjitvā vuṭṭhāya adhiṭṭhāti, adhiṭṭhānacittena saheva sataṃ hoti. Sahassādīsupi eseva nayo. Sace evaṃ na ijjhati puna parikammaṃ katvā dutiyampi samāpajjitvā vuṭṭhāya adhiṭṭhātabbaṃ. Saṃyuttaṭṭhakathāyaṃ hi ekavāraṃ dvevāraṃ samāpajjituṃ vaṭṭatīti vuttaṃ. Tattha pādakajjhānacittaṃ nimittārammaṇaṃ. Parikammacittāni satārammaṇāni vā sahassārammaṇāni vā, tāni ca kho vaṇṇavasena, no paṇṇattivasena. Adhiṭṭhānacittampi tatheva satārammaṇaṃ vā sahassārammaṇaṃ vā. Taṃ pubbe vuttaṃ appanācittamiva gotrabhuanantaraṃ ekameva uppajjati rūpāvacaracatutthajjhānikaṃ.

386. Yampi paṭisambhidāyaṃ vuttaṃ ‘‘pakatiyā eko bahukaṃ āvajjati sataṃ vā sahassaṃ vā satasahassaṃ vā, āvajjitvā ñāṇena adhiṭṭhāti ‘bahuko homī’ti, bahuko hoti, yathā āyasmā cūḷapanthako’’ti (paṭi. ma. 3.10). Tatrāpi āvajjatīti parikammavaseneva vuttaṃ. Āvajjitvā ñāṇena adhiṭṭhātīti abhiññāñāṇavasena vuttaṃ. Tasmā bahukaṃ āvajjati, tato tesampi parikammacittānaṃ avasāne samāpajjati, samāpattito vuṭṭhahitvā puna bahuko homīti āvajjitvā tato paraṃ pavattānaṃ tiṇṇaṃ catunnaṃ vā pubbabhāgacittānaṃ anantarā uppannena sanniṭṭhāpanavasena adhiṭṭhānanti laddhanāmena ekeneva abhiññāñāṇena adhiṭṭhātīti evamettha attho daṭṭhabbo.

Yaṃ pana vuttaṃ ‘‘yathā āyasmā cūḷapanthako’’ti, taṃ bahudhābhāvassa kāyasakkhidassanatthaṃ vuttaṃ. Taṃ pana vatthunā dīpetabbaṃ. Te kira dvebhātaro panthe jātattā panthakāti nāmaṃ labhiṃsu. Tesaṃ jeṭṭho mahāpanthako, so pabbajitvā saha paṭisambhidāhi arahattaṃ pāpuṇi. Arahā hutvā cūḷapanthakaṃ pabbājetvā –

Padumaṃ yathā kokanadaṃ sugandhaṃ, pāto siyā phullamavītagandhaṃ;

Aṅgīrasaṃ passa virocamānaṃ, tapantamādiccamivantalikkheti. (a. ni. 

我来将这段巴利文直译成简体中文：
3.9. 虽然这个意思在"如是心得定"等中已经成就，但为了显示初禅等是神通的地、足、道、根，所以再次说明。前面是经典中所说的方法，这是《无碍解道》中的方法。因此为了在两处都不迷惑，所以再次说明。
385. "以智决意"，即他成就这些作为神通的地、足、道的诸法后，进入作为神通基础的禅那，出定后，如果想要变成百，则作"我成为百，我成为百"的准备工作，再次进入作为神通基础的禅那，出定后决意，与决意心同时即成为百。对于千等也是同样的方法。如果这样不成功，应再作准备工作，第二次进入后出定再决意。因为在《相应注释》中说可以进入一次或两次。其中，基础禅那心以相为所缘。准备诸心以百为所缘或以千为所缘，这是依色而非依概念。决意心也同样以百为所缘或以千为所缘。如前所说，这在种姓心之后只生起一个色界第四禅心，如安止心一样。
386. 在《无碍解道》中所说："本来一人思惟多，或百或千或十万，思惟后以智决意'我成为多'即成为多，如具寿小路者"。在那里，"思惟"是依准备说的。"思惟后以智决意"是依神通智说的。因此思惟多，然后在那些准备心的最后进入，从定中出来后再思惟"我成为多"，然后在三四个前分心之后，以得名为决意的一个神通智决意，应如是理解这里的意思。
所说"如具寿小路者"，是为了显示多身的亲证而说的。这应以故事来说明。据说这两兄弟因为生在路上而得"路者"之名。其中长兄名大路者，他出家后证得具足无碍解的阿罗汉果。成为阿罗汉后令小路者出家，[教他诵习偈颂]：
"如莲花清香妙，晨开芳香未散，
观见光耀具眼者，如日照耀虚空中。"

5.195) –

Imaṃ gāthaṃ adāsi. So taṃ catūhi māsehi paguṇaṃ kātuṃ nāsakkhi. Atha naṃ thero abhabbo tvaṃ sāsaneti vihārato nīhari. Tasmiñca kāle thero bhattuddesako hoti. Jīvako theraṃ upasaṅkamitvā ‘‘sve, bhante, bhagavatā saddhiṃ pañcabhikkhusatāni gahetvā amhākaṃ gehe bhikkhaṃ gaṇhathā’’ti āha. Theropi ṭhapetvā cūḷapanthakaṃ sesānaṃ adhivāsemīti adhivāsesi.

Cūḷapanthako dvārakoṭṭhake ṭhatvā rodati. Bhagavā dibbacakkhunā disvā taṃ upasaṅkamitvā kasmā rodasīti āha. So taṃ pavattimācikkhi. Bhagavā na sajjhāyaṃ kātuṃ asakkonto mama sāsane abhabbo nāma hoti, mā soci bhikkhūti taṃ bāhāyaṃ gahetvā vihāraṃ pavisitvā iddhiyā pilotikakhaṇḍaṃ abhinimminitvā adāsi, handa bhikkhu imaṃ parimajjanto rajoharaṇaṃ rajoharaṇanti punappunaṃ sajjhāyaṃ karohīti. Tassa tathā karoto taṃ kāḷavaṇṇaṃ ahosi. So parisuddhaṃ vatthaṃ, natthettha doso, attabhāvassa panāyaṃ dosoti saññaṃ paṭilabhitvā pañcasu khandhesu ñāṇaṃ otāretvā vipassanaṃ vaḍḍhetvā anulomato gotrabhusamīpaṃ pāpesi. Athassa bhagavā obhāsagāthā abhāsi –

‘‘Rāgo rajo na ca pana reṇu vuccati,

Rāgassetaṃ adhivacanaṃ rajoti;

Etaṃ rajaṃ vippajahitvā paṇḍitā,

Viharanti te vigatarajassa sāsane.

‘‘Doso …pe….

‘‘Moho rajo na ca pana reṇu vuccati,

Mohassetaṃ adhivacanaṃ rajoti;

Etaṃ rajaṃ vippajahitvā paṇḍitā,

Viharanti te vigatarajassa sāsane’’ti. (mahāni. 209);

Tassa gāthāpariyosāne catupaṭisambhidāchaḷabhiññāparivārā nava lokuttaradhammā hatthagatāva ahesuṃ.

Satthā dutiyadivase jīvakassa gehaṃ agamāsi saddhiṃ bhikkhusaṅghena. Atha dakkhiṇodakāvasāne yāguyā diyyamānāya hatthena pattaṃ pidahi. Jīvako kiṃ bhanteti pucchi. Vihāre eko bhikkhu atthīti. So purisaṃ pesesi ‘‘gaccha, ayyaṃ gahetvā sīghaṃ ehī’’ti. Vihārato nikkhante pana bhagavati,

Sahassakkhattumattānaṃ , nimminitvāna panthako;

Nisīdambavane ramme, yāva kālappavedanāti. (theragā. 563);

Atha so puriso gantvā kāsāvehi ekapajjotaṃ ārāmaṃ disvā āgantvā bhikkhūhi bharito bhante ārāmo, nāhaṃ jānāmi katamo so ayyoti āha. Tato naṃ bhagavā āha ‘‘gaccha yaṃ paṭhamaṃ passasi, taṃ cīvarakaṇṇe gahetvā ‘satthā taṃ āmantetī’ti vatvā ānehī’’ti. So taṃ gantvā therasseva cīvarakaṇṇe aggahesi. Tāvadeva sabbepi nimmitā antaradhāyiṃsu. Thero ‘‘gaccha tva’’nti taṃ uyyojetvā mukhadhovanādisarīrakiccaṃ niṭṭhapetvā paṭhamataraṃ gantvā pattāsane nisīdi. Idaṃ sandhāya vuttaṃ ‘‘yathā āyasmā cūḷapanthako’’ti.


我来将这段巴利文直译成简体中文：
5.195. [长老]给他这首偈颂。他四个月内不能熟记。于是长老说"你不适合于教法"而将他逐出精舍。那时长老是分配食物者。耆婆来见长老说："尊者，请明天带五百比丘与世尊一起到我家受供。"长老除了小路者外同意接受其他人。
小路者站在门口哭泣。世尊以天眼见到后走近问："为何哭泣？"他说明经过。世尊说："比丘，不能诵习的人不会在我的教法中不适合，不要忧愁"，拉着他的手臂进入精舍，用神通变化出一块布片给他说："来吧比丘，擦拭这个时念诵'除尘，除尘'。"
他这样做时那布变成黑色。他得知"布是清净的，这里没有过失，这是自身的过失"的想法，将智慧导向五蕴，增长观慧，依顺序到达接近种姓[心]。这时世尊说光明偈：
"贪称为尘，非谓微尘，
贪的同义语即是尘，
智者舍离此尘已，
住于离尘者教中。
嗔...乃至...
痴称为尘，非谓微尘，
痴的同义语即是尘，
智者舍离此尘已，
住于离尘者教中。"
偈颂结束时，他获得具足四无碍解、六神通的九出世间法。
导师第二天与比丘僧团一起去耆婆家。洗手水完毕时供养粥时，[世尊]用手盖住钵。耆婆问："世尊为何如此？"[世尊说]："精舍中还有一位比丘。"他派人去说："去请尊者速来。"当世尊离开精舍时，
"路者化现千个身，
坐于芒果林胜处，
直至时间告知时。"
那人去见到袈裟遍满精舍后回来说："尊者，精舍中比丘众多，我不知道是哪位尊者。"于是世尊说："去把你最先看到的人拉着袈裟角说'导师召你'带来。"他去拉住长老的袈裟角。立即所有化现都消失了。长老说"你先去"打发他，完成洗脸等身体工作后先去坐在准备的座位上。这就是所说的"如具寿小路者"的意思。


Tatra ye te bahū nimmitā te aniyametvā nimmitattā iddhimatā sadisāva honti. Ṭhānanisajjādīsu vā bhāsitatuṇhībhāvādīsu vā yaṃ yaṃ iddhimā karoti, taṃ tadeva karonti. Sace pana nānāvaṇṇe kātukāmo hoti, keci paṭhamavaye, keci majjhimavaye, keci pacchimavaye, tathā dīghakese, upaḍḍhamuṇḍe, muṇḍe, missakese, upaḍḍharattacīvare, paṇḍukacīvare, padabhāṇadhammakathāsarabhaññapañhapucchanapañhavissajjanarajanapacanacīvarasibbanadhovanādīni karonte aparepi vā nānappakārake kātukāmo hoti, tena pādakajjhānato vuṭṭhāya ettakā bhikkhū paṭhamavayā hontūtiādinā nayena parikammaṃ katvā puna samāpajjitvā vuṭṭhāya adhiṭṭhātabbaṃ. Adhiṭṭhānacittena saddhiṃ icchiticchitappakārāyeva hontīti. Esa nayo bahudhāpi hutvā eko hotītiādīsu.

Ayaṃ pana viseso, iminā bhikkhunā evaṃ bahubhāvaṃ nimminitvā puna ‘‘ekova hutvā caṅkamissāmi, sajjhāyaṃ karissāmi, pañhaṃ pucchissāmī’’ti cintetvā vā, ‘‘ayaṃ vihāro appabhikkhuko, sace keci āgamissanti ‘kuto ime ettakā ekasadisā bhikkhū, addhā therassa esa ānubhāvo’ti maṃ jānissantī’’ti appicchatāya vā antarāva ‘‘eko homī’’ti icchantena pādakajjhānaṃ samāpajjitvā vuṭṭhāya ‘‘eko homī’’ti parikammaṃ katvā puna samāpajjitvā vuṭṭhāya ‘‘eko homī’’ti adhiṭṭhātabbaṃ. Adhiṭṭhānacittena saddhiṃyeva eko hoti. Evaṃ akaronto pana yathā paricchinnakālavasena sayameva eko hoti.

387.Āvibhāvaṃ tirobhāvanti ettha āvibhāvaṃ karoti tirobhāvaṃ karotīti ayamattho . Idameva hi sandhāya paṭisambhidāyaṃ vuttaṃ ‘‘āvibhāvanti kenaci anāvaṭaṃ hoti appaṭicchannaṃ vivaṭaṃ pākaṭaṃ. Tirobhāvanti kenaci āvaṭaṃ hoti paṭicchannaṃ pihitaṃ paṭikujjita’’nti (paṭi. ma. 3.11). Tatrāyaṃ iddhimā āvibhāvaṃ kātukāmo andhakāraṃ vā ālokaṃ karoti, paṭicchannaṃ vā vivaṭaṃ, anāpāthaṃ vā āpāthaṃ karoti. Kathaṃ? Ayañhi yathā paṭicchannopi dūre ṭhitopi vā dissati, evaṃ attānaṃ vā paraṃ vā kātukāmo pādakajjhānato vuṭṭhāya idaṃ andhakāraṭṭhānaṃ ālokajātaṃ hotūti vā, idaṃ paṭicchannaṃ vivaṭaṃ hotūti vā, idaṃ anāpāthaṃ āpāthaṃ hotūti vā āvajjitvā parikammaṃ katvā vuttanayeneva adhiṭṭhāti, saha adhiṭṭhānacittena yathādhiṭṭhitameva hoti. Pare dūre ṭhitāpi passanti. Sayampi passitukāmo passati.



我来将这段巴利文直译成简体中文：
在此，那些多个化现因为是不确定地化现，所以与有神通者相同。在站立、坐下等或说话、保持沉默等，有神通者做什么，他们就做什么。如果想要做成不同形态，有些在初年，有些在中年，有些在晚年，同样有长发的、半剃发的、剃光头的、混合发型的、半染色衣的、黄色衣的，或诵经、说法、吟诵、问答问题、染衣、缝衣、洗衣等，或想要做其他各种形态，他应从基础禅那出定后，以"这么多比丘在初年"等方式作准备，再次进入[禅那]出定后决意。与决意心一起即成为所欲的形态。这是"成为多后又成为一"等的方法。
这是其特殊之处：这位比丘如是化现多身后，再思惟"我一个人经行、诵经、问问题"，或因少欲想："这精舍比丘少，如果有人来会知道'这么多相同的比丘从何而来，一定是长老的威力'会认出我"，中途想要"成为一个"，应进入基础禅那出定后，作"我成为一个"的准备，再次进入[禅那]出定后决意"我成为一个"。与决意心一起即成为一个。不这样做则依所限定的时间自然成为一个。
387. "显现、隐匿"，这里是指"作显现，作隐匿"的意思。这就是在《无碍解道》中所说："显现是不被任何遮蔽、不被覆盖、开显、明了。隐匿是被任何遮蔽、被覆盖、被遮掩、被隐藏。"其中这位有神通者想要显现时，使黑暗成为光明，使遮蔽成为开显，使不在视野中的进入视野中。如何？他想要使自己或他人即使被遮蔽或在远处也能被看见时，从基础禅那出定后，思惟"愿这黑暗处成为光明"，或"愿这遮蔽处成为开显"，或"愿这不在视野中的进入视野中"后作准备，如前所说方式决意，与决意心一起即如所决意。其他在远处的人也能看见。自己想看时也能看见。

388. Etaṃ pana pāṭihāriyaṃ kena katapubbanti? Bhagavatā. Bhagavā hi cūḷasubhaddāya nimantito vissakammunā nimmitehi pañcahi kūṭāgārasatehi sāvatthito sattayojanabbhantaraṃ sāketaṃ gacchanto yathā sāketanagaravāsino sāvatthivāsike, sāvatthivāsino ca sāketavāsike passanti, evaṃ adhiṭṭhāsi. Nagaramajjhe ca otaritvā pathaviṃ dvidhā bhinditvā yāva avīciṃ ākāsañca dvidhā viyūhitvā yāva brahmalokaṃ dassesi.

Devorohaṇenapi ca ayamattho vibhāvetabbo. Bhagavā kira yamakapāṭihāriyaṃ katvā caturāsītipāṇasahassāni bandhanā pamocetvā atītā buddhā yamakapāṭihāriyāvasāne kuhiṃ gatāti āvajjitvā tāvatiṃsabhavanaṃ gatāti addasa. Athekena pādena pathavītalaṃ akkamitvā dutiyaṃ yugandharapabbate patiṭṭhapetvā puna purimapādaṃ uddharitvā sinerumatthakaṃ akkamitvā tattha paṇḍukambalasilātale vassaṃ upagantvā sannipatitānaṃ dasasahassacakkavāḷadevatānaṃ ādito paṭṭhāya abhidhammakathaṃ ārabhi. Bhikkhācāravelāya nimmitabuddhaṃ māpesi. So dhammaṃ deseti. Bhagavā nāgalatādantakaṭṭhaṃ khāditvā anotattadahe mukhaṃ dhovitvā uttarakurūsu piṇḍapātaṃ gahetvā anotattadahatīre paribhuñjati. Sāriputtatthero tattha gantvā bhagavantaṃ vandati. Bhagavā ajja ettakaṃ dhammaṃ desesinti therassa nayaṃ deti. Evaṃ tayo māse abbocchinnaṃ abhidhammakathaṃ kathesi. Taṃ sutvā asītikoṭidevatānaṃ dhammābhisamayo ahosi.

Yamakapāṭihāriye sannipatitāpi dvādasayojanā parisā bhagavantaṃ passitvāva gamissāmāti khandhāvāraṃ bandhitvā aṭṭhāsi. Taṃ cūḷaanāthapiṇḍikaseṭṭhiyeva sabbapaccayehi upaṭṭhāsi. Manussā kuhiṃ bhagavāti jānanatthāya anuruddhattheraṃ yāciṃsu. Thero ālokaṃ vaḍḍhetvā addasa dibbena cakkhunā tattha vassūpagataṃ bhagavantaṃ disvā ārocesi.

Te bhagavato vandanatthāya mahāmoggallānattheraṃ yāciṃsu. Thero parisamajjheyeva mahāpathaviyaṃ nimujjitvā sinerupabbataṃ nibbijjhitvā tathāgatapādamūle bhagavato pāde vandamānova ummujjitvā bhagavantaṃ etadavoca ‘‘jambudīpavāsino, bhante, bhagavato pāde vanditvā passitvāva gamissāmāti vadantī’’ti. Bhagavā āha ‘‘kuhiṃ pana te, moggallāna, etarahi jeṭṭhabhātā dhammasenāpatī’’ti? ‘‘Saṅkassanagare bhante’’ti. ‘‘Moggallāna, maṃ daṭṭhukāmā sve saṅkassanagaraṃ āgacchantu, ahaṃ sve mahāpavāraṇapuṇṇamāsīuposathadivase saṅkassanagare otarissāmī’’ti. ‘‘Sādhu, bhante’’ti thero dasabalaṃ vanditvā āgatamaggeneva oruyha manussānaṃ santikaṃ sampāpuṇi. Gamanāgamanakāle ca yathā naṃ manussā passanti, evaṃ adhiṭṭhāsi. Idaṃ tāvettha mahāmoggallānatthero āvibhāvapāṭihāriyaṃ akāsi.


我来将这段巴利文直译成简体中文：
388. 这种神变曾被谁做过？被世尊做过。世尊受小善觉邀请，乘坐毗首羯磨所化现的五百高楼，从舍卫城到七由旬内的沙祇城时，决意使沙祇城居民能看见舍卫城居民，舍卫城居民也能看见沙祇城居民。在城中央降落时，把大地分成两半直至阿鼻地狱，把虚空分成两半直至梵天界给人看见。
这也可以用天界降下来说明。据说世尊施展双神变后，使八万四千众生从束缚中解脱，思惟过去诸佛在双神变结束后去了哪里，见到他们去了忉利天界。于是一只脚踏在地面上，另一只脚放在双山之上，再把前脚提起踏在须弥山顶，在那里的黄金石板上度过雨季安居，对集会的一万个世界的天神从开始讲述阿毗达摩。在乞食时间，他化现一个佛陀。那[化现佛]说法。世尊嚼了龙树牙签，在无热池洗脸，在北俱卢洲托钵，在无热池边受食。舍利弗长老去到那里礼敬世尊。世尊给长老今天说了多少法的要点。如是三个月不间断地讲述阿毗达摩。听后八千俱胝天神证悟法。
在双神变聚集的十二由旬的众人想见到世尊才离去，就驻扎下来。小给孤独长者供养他们一切所需。人们为了知道世尊在哪里请求阿那律长老。长老增大光明，以天眼见到世尊在那里度过雨季安居就告诉他们。
他们为了礼敬世尊请求大目犍连长老。长老就在众人中间潜入大地，穿过须弥山，在如来足下礼敬世尊的双足后浮现出来对世尊说："尊者，阎浮提的居民说要礼敬世尊的双足见到[世尊]才离去。"世尊说："目犍连，现在你的长兄法将军在哪里？""尊者，在僧伽施城。""目犍连，想见我的人明天来僧伽施城，我明天大自恣满月布萨日将降临僧伽施城。""是的，尊者。"长老礼敬十力[世尊]后从来路返回到人们那里。他决意在来去时让人们能看见他。在这里大目犍连长老施展了显现神变。


So evaṃ āgato taṃ pavattiṃ ārocetvā ‘‘dūranti saññaṃ akatvā katapātarāsāva nikkhamathā’’ti āha. Bhagavā sakkassa devarañño ārocesi ‘‘mahārāja, sve manussalokaṃ gacchāmī’’ti. Devarājā vissakammaṃ āṇāpesi ‘‘tāta, sve bhagavā manussalokaṃ gantukāmo, tisso sopānapantiyo māpehi ekaṃ kanakamayaṃ, ekaṃ rajatamayaṃ, ekaṃ maṇimaya’’nti. So tathā akāsi. Bhagavā dutiyadivase sinerumuddhani ṭhatvā puratthimalokadhātuṃ olokesi, anekāni cakkavāḷasahassāni vivaṭāni hutvā ekaṅgaṇaṃ viya pakāsiṃsu. Yathā ca puratthimena, evaṃ pacchimenapi uttarenapi dakkhiṇenapi sabbaṃ vivaṭamaddasa. Heṭṭhāpi yāva avīci, upari yāva akaniṭṭhabhavanaṃ, tāva addasa.

Taṃ divasaṃ kira lokavivaraṇaṃ nāma ahosi. Manussāpi deve passanti, devāpi manusse. Tattha neva manussā uddhaṃ ullokenti, na devā adho olokenti, sabbe sammukhāva aññamaññaṃ passanti. Bhagavā majjhe maṇimayena sopānena otarati, chakāmāvacaradevā vāmapasse kanakamayena, suddhāvāsā ca mahābrahmā ca dakkhiṇapasse rajatamayena. Devarājā pattacīvaraṃ aggahesi, mahābrahmā tiyojanikaṃ setacchattaṃ, suyāmo vāḷabījaniṃ, pañcasikho gandhabbaputto tigāvutamattaṃ beḷuvapaṇḍuvīṇaṃ gahetvā tathāgatassa pūjaṃ karonto otarati. Taṃdivasaṃ bhagavantaṃ disvā buddhabhāvāya pihaṃ anuppādetvā ṭhitasatto nāma natthi. Idamettha bhagavā āvibhāvapāṭihāriyaṃ akāsi.

Apica tambapaṇṇidīpe talaṅgaravāsī dhammadinnattheropi tissamahāvihāre cetiyaṅgaṇasmiṃ nisīditvā ‘‘tīhi, bhikkhave, dhammehi samannāgato bhikkhu apaṇṇakapaṭipadaṃ paṭipanno hotī’’ti apaṇṇakasuttaṃ (a. ni. 3.16) kathento heṭṭhāmukhaṃ bījaniṃ akāsi, yāva avīcito ekaṅgaṇaṃ ahosi. Tato uparimukhaṃ akāsi, yāva brahmalokā ekaṅgaṇaṃ ahosi. Thero nirayabhayena tajjetvā saggasukhena ca palobhetvā dhammaṃ desesi. Keci sotāpannā ahesuṃ, keci sakadāgāmī anāgāmī arahantoti.

389. Tirobhāvaṃ kātukāmo pana ālokaṃ vā andhakāraṃ karoti, appaṭicchannaṃ vā paṭicchannaṃ, āpāthaṃ vā anāpāthaṃ karoti. Kathaṃ? Ayañhi yathā appaṭicchannopi samīpe ṭhitopi vā na dissati, evaṃ attānaṃ vā paraṃ vā kātukāmo pādakajjhānato vuṭṭhāya ‘‘idaṃ ālokaṭṭhānaṃ andhakāraṃ hotū’’ti vā, ‘‘idaṃ appaṭicchannaṃ paṭicchannaṃ hotū’’ti vā, ‘‘idaṃ āpāthaṃ anāpāthaṃ hotū’’ti vā āvajjitvā parikammaṃ katvā vuttanayeneva adhiṭṭhāti. Saha adhiṭṭhānacittena yathādhiṭṭhitameva hoti. Pare samīpe ṭhitāpi na passanti. Sayampi apassitukāmo na passati.



我来将这段巴利文直译成简体中文：
他这样来后告知那消息说："不要认为远，吃过早饭就出发。"世尊告诉天帝释："大王，明天我要去人间。"天王命令毗首羯磨："孩子，明天世尊想去人间，造三道阶梯，一道金制，一道银制，一道宝石制。"他就这样做了。世尊第二天站在须弥山顶观看东方世界，无数千个世界显现为一片空地。如东方一样，在西方、北方、南方也都看到一切显现。下至阿鼻地狱，上至色究竟天都看到。
据说那天称为世界开显日。人也能看见天神，天神也能看见人。在那里人不往上看，天神不往下看，大家都面对面看见对方。世尊从中间宝石阶梯下来，六欲界天神从左边金阶梯，净居天和大梵天从右边银阶梯[下来]。天王拿着钵和衣，大梵天[持着]三由旬的白伞，善夜天[持]拂尘扇，五髻乾闼婆子拿着三伽浮多长的木苹果琵琶下来供养如来。那天看见世尊后没有一个众生不生起想成佛的愿望。这里世尊施展了显现神变。
而且在铜色洲（斯里兰卡）的达朗迦罗住的法授长老也在提萨大寺的塔院中坐着，讲"诸比丘，具足三法的比丘修行无过失行道"的无过失经时，向下挥扇，直到阿鼻地狱成为一片空地。然后向上挥，直到梵天界成为一片空地。长老以地狱之怖威吓，以天界之乐引诱而说法。有些成为须陀洹，有些成为斯陀含、阿那含、阿罗汉。
389. 想要隐匿时，使光明成为黑暗，使非遮蔽成为遮蔽，使在视野中的成为不在视野中。如何？他想要使自己或他人即使不被遮蔽或在近处也不能被看见时，从基础禅那出定后，思惟"愿这光明处成为黑暗"，或"愿这非遮蔽处成为遮蔽"，或"愿这在视野中的成为不在视野中"后作准备，如前所说方式决意。与决意心一起即如所决意。其他在近处的人也看不见。自己不想看时也看不见。

390. Etaṃ pana pāṭihāriyaṃ kena katapubbanti? Bhagavatā. Bhagavā hi yasaṃ kulaputtaṃ samīpe nisinnaṃyeva yathā naṃ pitā na passati, evamakāsi. Tathā vīsayojanasataṃ mahākappinassa paccuggamanaṃ katvā taṃ anāgāmiphale, amaccasahassañcassa sotāpattiphale patiṭṭhāpetvā, tassa anumaggaṃ āgatā sahassitthiparivārā anojādevī āgantvā samīpe nisinnāpi yathā saparisaṃ rājānaṃ na passati, tathā katvā ‘‘api, bhante, rājānaṃ passathā’’ti vutte ‘‘kiṃ pana te rājānaṃ gavesituṃ varaṃ, udāhu attāna’’nti? ‘‘Attānaṃ, bhante’’ti vatvā nisinnāya tassā tathā dhammaṃ desesi, yathā sā saddhiṃ itthisahassena sotāpattiphale patiṭṭhāsi, amaccā anāgāmiphale, rājā arahatteti. Apica tambapaṇṇidīpaṃ āgatadivase yathā attanā saddhiṃ āgate avasese rājā na passati, evaṃ karontena mahindattherenāpi idaṃ katameva (pārā. aṭṭha. 1.tatiyasaṅgītikathā).

391. Apica sabbampi pākaṭaṃ pāṭihāriyaṃ āvibhāvaṃ nāma. Apākaṭapāṭihāriyaṃ tirobhāvaṃ nāma. Tattha pākaṭapāṭihāriye iddhipi paññāyati iddhimāpi. Taṃ yamakapāṭihāriyena dīpetabbaṃ. Tatra hi ‘‘idha tathāgato yamakapāṭihāriyaṃ karoti asādhāraṇaṃ sāvakehi. Uparimakāyato aggikkhandho pavattati, heṭṭhimakāyato udakadhārā pavattatī’’ti (paṭi. ma. 1.116) evaṃ ubhayaṃ paññāyittha. Apākaṭapāṭihāriye iddhiyeva paññāyati, na iddhimā. Taṃ mahakasuttena (saṃ. ni. 4.346) ca brahmanimantanikasuttena (ma. ni. 1.501 ādayo) ca dīpetabbaṃ. Tatra hi āyasmato ca mahakassa, bhagavato ca iddhiyeva paññāyittha, na iddhimā.

Yathāha –

‘‘Ekamantaṃ nisinno kho citto gahapati āyasmantaṃ mahakaṃ etadavoca ‘sādhu me, bhante, ayyo mahako uttarimanussadhammā iddhipāṭihāriyaṃ dassetū’ti. Tena hi tvaṃ gahapati āḷinde uttarāsaṅgaṃ paññāpetvā tiṇakalāpaṃ okāsehīti. ‘Evaṃ, bhante’ti kho citto gahapati āyasmato mahakassa paṭissutvā āḷinde uttarāsaṅgaṃ paññāpetvā tiṇakalāpaṃ okāsesi. Atha kho āyasmā mahako vihāraṃ pavisitvā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi, yathā tālacchiggaḷena ca aggaḷantarikāya ca acci nikkhamitvā tiṇāni jhāpesi, uttarāsaṅgaṃ na jhāpesī’’ti (saṃ. ni. 4.346).

Yathā cāha –

‘‘Atha khvāhaṃ, bhikkhave, tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsiṃ ‘ettāvatā brahmā ca brahmaparisā ca brahmapārisajjā ca saddañca me sossanti, na ca maṃ dakkhissantī’ti antarahito imaṃ gāthaṃ abhāsiṃ –

‘Bhave vāhaṃ bhayaṃ disvā, bhavañca vibhavesinaṃ;

Bhavaṃ nābhivadiṃ kiñci, nandiñca na upādiyi’’’nti. (ma. ni. 1.504);



我来将这段巴利文直译成简体中文：
390. 这种神变曾被谁做过？被世尊做过。世尊使耶舍良家子即使坐在近处他的父亲也看不见。同样，[世尊]在一百二十由旬处迎接大劫宾，使他住于阿那含果，使他的一千大臣住于须陀洹果，当跟随而来的有千名女眷的阿诺佳天女来到坐在近处时，使她不能看见与众人在一起的国王，当她问"尊者，你们看见国王吗？"时，[世尊]说："你寻找国王好呢？还是[寻找]自己好？"她说"寻找自己，尊者"后坐下，[世尊]为她如是说法，使她与千名女人住于须陀洹果，大臣们[住于]阿那含果，国王[住于]阿罗汉果。而且在来到铜色洲（斯里兰卡）那天，摩哒长老也做了使国王看不见与自己一起来的其他人的[神变]。
391. 而且一切显明的神变称为显现。不显明的神变称为隐匿。其中在显明的神变中，神通和有神通者都显现。这应以双神变来说明。因为在那里"此处如来作不共声闻的双神变。上半身放出火聚，下半身流出水流"，如是两者都显现。在不显明的神变中只显现神通，不显现有神通者。这应以摩诃伽经和梵天邀请经来说明。因为在那里只显现具寿摩诃伽和世尊的神通，不显现有神通者。
如说：
"坐在一旁的质多居士对具寿摩诃伽这样说：'善哉！尊者，请尊者摩诃伽显示上人法神变。''那么居士，你在走廊上铺设上衣和放置一束草。''是的，尊者。'质多居士答应具寿摩诃伽后在走廊上铺设上衣和放置一束草。这时具寿摩诃伽进入精舍，作如是神通行，使火焰从棕榈树缝和门缝出来焚烧草束而不焚烧上衣。"
又如说：
"这时，诸比丘，我作如是神通行：'这样梵天、梵天众、梵天眷属将听到我的声音但看不见我。'隐身后说此偈：
'我见有中怖畏，及求有非有者，
不赞任何有，不取著喜爱。'"

392. Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāseti ettha tirokuṭṭanti parakuṭṭaṃ, kuṭṭassa parabhāganti vuttaṃ hoti. Esa nayo itaresu. Kuṭṭoti ca gehabhittiyā etamadhivacanaṃ. Pākāroti gehavihāragāmādīnaṃ parikkhepapākāro. Pabbatoti paṃsupabbato vā pāsāṇapabbato vā. Asajjamānoti alaggamāno. Seyyathāpi ākāseti ākāse viya. Evaṃ gantukāmena pana ākāsakasiṇaṃ samāpajjitvā vuṭṭhāya kuṭṭaṃ vā pākāraṃ vā sinerucakkavāḷesupi aññataraṃ pabbataṃ vā āvajjitvā kataparikammena ākāso hotūti adhiṭṭhātabbo. Ākāsoyeva hoti. Adho otaritukāmassa, uddhaṃ vā ārohitukāmassa susiro hoti, vinivijjhitvā gantukāmassa chiddo. So tattha asajjamāno gacchati.

Tipiṭakacūḷābhayatthero panetthāha – ‘‘ākāsakasiṇasamāpajjanaṃ, āvuso, kimatthiyaṃ, kiṃ hatthiassādīni abhinimminitukāmo hatthiassādi kasiṇāni samāpajjati, nanu yattha katthaci kasiṇe parikammaṃ katvā aṭṭhasamāpattivasībhāvoyeva pamāṇaṃ. Yaṃ yaṃ icchati, taṃ tadeva hotī’’ti. Bhikkhū āhaṃsu – ‘‘pāḷiyā, bhante, ākāsakasiṇaṃyeva āgataṃ, tasmā avassametaṃ vattabba’’nti. Tatrāyaṃ pāḷi –

‘‘Pakatiyā ākāsakasiṇasamāpattiyā lābhī hoti. Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti – ‘ākāso hotū’ti. Ākāso hoti. Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati. Yathā manussā pakatiyā aniddhimanto kenaci anāvaṭe aparikkhitte asajjamānā gacchanti, evameva so iddhimā cetovasippatto tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse’’ti (paṭi. ma. 3.11).

Sace panassa bhikkhuno adhiṭṭhahitvā gacchantassa antarā pabbato vā rukkho vā uṭṭheti, kiṃ puna samāpajjitvā adhiṭṭhātabbanti? Doso natthi. Puna samāpajjitvā adhiṭṭhānaṃ hi upajjhāyassa santike nissayaggahaṇasadisaṃ hoti. Iminā ca pana bhikkhunā ākāso hotūti adhiṭṭhitattā ākāso hotiyeva. Purimādhiṭṭhānabaleneva cassa antarā añño pabbato vā rukkho vā utumayo uṭṭhahissatīti aṭṭhānamevetaṃ. Aññena iddhimatā nimmite pana paṭhamanimmānaṃ balavaṃ hoti. Itarena tassa uddhaṃ vā adho vā gantabbaṃ.

393.Pathaviyāpi ummujjanimujjanti ettha ummujjanti uṭṭhānaṃ vuccati. Nimujjanti saṃsīdanaṃ. Ummujjañca nimujjañca ummujjanimujjaṃ. Evaṃ kātukāmena āpokasiṇaṃ samāpajjitvā uṭṭhāya ettake ṭhāne pathavī udakaṃ hotūti paricchinditvā parikammaṃ katvā vuttanayeneva adhiṭṭhātabbaṃ. Saha adhiṭṭhānena yathā paricchinne ṭhāne pathavī udakameva hoti. So tattha ummujjanimujjaṃ karoti. Tatrāyaṃ pāḷi –

‘‘Pakatiyā āpokasiṇasamāpattiyā lābhī hoti. Pathaviṃ āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti – ‘udakaṃ hotū’ti. Udakaṃ hoti. So pathaviyā ummujjanimujjaṃ karoti. Yathā manussā pakatiyā aniddhimanto udake ummujjanimujjaṃ karonti, evameva so iddhimā cetovasippatto pathaviyā ummujjanimujjaṃ karoti, seyyathāpi udake’’ti (paṭi. ma. 

我来将这段巴利文直译成简体中文：
392. "穿过墙壁、围墙、山岳,不受阻碍地行走,如在虚空中"，这里"穿过墙壁"是说另一边墙壁,即墙壁的另一面。其他[词]也是这样解释。"墙壁"是房屋墙壁的同义语。"围墙"是房屋、精舍、村落等的围绕墙。"山岳"是土山或石山。"不受阻碍"是不粘着。"如在虚空中"是如同在虚空中。想要这样行走的人应进入虚空遍定后出定,思惟墙壁或围墙或须弥山、轮围山等任一山岳,作准备后决意"成为虚空"。即成为虚空。对想向下去的人,或想向上去的人成为空洞,对想穿透而去的人成为孔洞。他在那里不受阻碍地行走。
三藏小无畏长老在这里说："朋友,入虚空遍定有什么目的?想化现象马等时难道[要]入象马等遍定吗?难道在任何遍处作准备后八定自在不就足够了吗?想要什么就成为什么。"诸比丘说："尊者,经文中只提到虚空遍,所以这必须要说。"这里是经文:
"本来是虚空遍定的获得者。思惟穿过墙壁、围墙、山岳。思惟后以智决意'成为虚空'。成为虚空。他穿过墙壁、围墙、山岳不受阻碍地行走。如本来无神通的人在无遮蔽、无围绕处不受阻碍地行走,同样这位得心自在的有神通者穿过墙壁、围墙、山岳不受阻碍地行走,如在虚空中。"
如果这位比丘决意后行走时中间出现山岳或树木,是否要再入定决意?没有过失。再入定决意就像在亲教师前受依止一样。这位比丘因为已决意"成为虚空"所以就成为虚空。以先前决意的力量,中间不可能出现其他由时节所生的山岳或树木。但对其他有神通者所化现的,最初的化现力量大。另一个应从那之上或之下走。
393. "在地中浮沉"，这里"浮"是说浮起。"沉"是沉入。浮和沉叫做浮沉。想要这样做的人应入水遍定后出定,限定"在这么大范围内地成为水"后作准备,如前所说方式决意。与决意同时在所限定的地方地即成为水。他在那里作浮沉。这里是经文:
"本来是水遍定的获得者。思惟地。思惟后以智决意'成为水'。成为水。他在地中作浮沉。如本来无神通的人在水中作浮沉,同样这位得心自在的有神通者在地中作浮沉,如在水中。"

3.11).

Na kevalañca ummujjanimujjameva, nhānapānamukhadhovanabhaṇḍakadhovanādīsu yaṃ yaṃ icchati, taṃ taṃ karoti. Na kevalañca udakameva, sappitelamadhuphāṇitādīsupi yaṃ yaṃ icchati, taṃ taṃ idañcidañca ettakaṃ hotūti āvajjitvā parikammaṃ katvā adhiṭṭhahantassa yathādhiṭṭhitameva hoti. Uddharitvā bhājanagataṃ karontassa sappi sappimeva hoti. Telādīni telādīniyeva. Udakaṃ udakameva. So tattha temitukāmova temeti, na temitukāmo na temeti. Tasseva ca sā pathavī udakaṃ hoti sesajanassa pathavīyeva. Tattha manussā pattikāpi gacchanti, yānādīhipi gacchanti, kasikammādīnipi karontiyeva. Sace panāyaṃ tesampi udakaṃ hotūti icchati, hotiyeva. Paricchinnakālaṃ pana atikkamitvā yaṃ pakatiyā ghaṭataḷākādīsu udakaṃ, taṃ ṭhapetvā avasesaṃ paricchinnaṭṭhānaṃ pathavīyeva hoti.

394.Udakepi abhijjamāneti ettha yaṃ udakaṃ akkamitvā saṃsīdati, taṃ bhijjamānanti vuccati. Viparītaṃ abhijjamānaṃ. Evaṃ gantukāmena pana pathavīkasiṇaṃ samāpajjitvā vuṭṭhāya ettake ṭhāne udakaṃ pathavī hotūti paricchinditvā parikammaṃ katvā vuttanayeneva adhiṭṭhātabbaṃ. Saha adhiṭṭhānena yathā paricchinnaṭṭhāne udakaṃ pathavīyeva hoti. So tattha gacchati, tatrāyaṃ pāḷi –

‘‘Pakatiyā pathavīkasiṇasamāpattiyā lābhī hoti. Udakaṃ āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti – ‘pathavī hotū’ti. Pathavī hoti. So abhijjamāne udake gacchati. Yathā manussā pakatiyā aniddhimanto abhijjamānāya pathaviyā gacchanti, evameva so iddhimā cetovasippatto abhijjamāne udake gacchati, seyyathāpi pathaviya’’nti (paṭi. ma. 3.11).

Na kevalañca gacchati, yaṃ yaṃ iriyāpathaṃ icchati, taṃ taṃ karoti. Na kevalañca pathavimeva karoti, maṇisuvaṇṇapabbatarukkhādīsupi yaṃ yaṃ icchati, taṃ taṃ vuttanayeneva āvajjitvā adhiṭṭhāti, yathādhiṭṭhitameva hoti. Tasseva ca taṃ udakaṃ pathavī hoti, sesajanassa udakameva, macchakacchapā ca udakakākādayo ca yathāruci vicaranti. Sace panāyaṃ aññesampi manussānaṃ taṃ pathaviṃ kātuṃ icchati, karotiyeva. Paricchinnakālātikkamena pana udakameva hoti.

395.Pallaṅkena kamatīti pallaṅkena gacchati. Pakkhī sakuṇoti pakkhehi yuttasakuṇo. Evaṃ kātukāmena pana pathavīkasiṇaṃ samāpajjitvā vuṭṭhāya sace nisinno gantumicchati, pallaṅkappamāṇaṃ ṭhānaṃ paricchinditvā parikammaṃ katvā vuttanayeneva adhiṭṭhātabbaṃ. Sace nipanno gantukāmo hoti mañcappamāṇaṃ, sace padasā gantukāmo hoti maggappamāṇanti evaṃ yathānurūpaṃ ṭhānaṃ paricchinditvā vuttanayeneva pathavī hotūti adhiṭṭhātabbaṃ, saha adhiṭṭhānena pathavīyeva hoti. Tatrāyaṃ pāḷi –

‘‘Ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇoti. Pakatiyā pathavīkasiṇasamāpattiyā lābhī hoti, ākāsaṃ āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti – ‘pathavī hotū’ti. Pathavī hoti. So ākāse antalikkhe caṅkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti. Yathā manussā pakatiyā aniddhimanto pathaviyaṃ caṅkamantipi…pe… seyyampi kappenti, evameva so iddhimā cetovasippatto ākāse antalikkhe caṅkamatipi…pe… seyyampi kappetī’’ti (paṭi. ma. 

我来将这段巴利文直译成简体中文：
3.11. 不仅是浮沉,在洗浴、饮水、洗脸、洗物等,想做什么就做什么。不仅是水,对酥油、油、蜜、糖浆等,想要什么就思惟"这个这个成为这么多"后作准备决意,即如所决意。若取出放入容器中,酥油仍是酥油。油等仍是油等。水仍是水。他在那里想沾湿就沾湿,不想沾湿就不沾湿。那地只对他成为水,对其他人仍是地。在那里人们步行,乘车等行走,也做耕作等。如果他想要对他们也成为水,就会成为水。但超过限定的时间后,除了本来在缸、池等中的水外,其余限定处就成为地。
394. "在水上不分开",这里踩下去会沉的水叫做"分开"。相反的是"不分开"。想要这样行走的人应入地遍定后出定,限定"在这么大范围内水成为地"后作准备,如前所说方式决意。与决意同时在所限定处水即成为地。他在那里行走。这里是**：
"本来是地遍定的获得者。思惟水。思惟后以智决意'成为地'。成为地。他在不分开的水上行走。如本来无神通的人在不分开的地上行走,同样这位得心自在的有神通者在不分开的水上行走,如在地上。"
不仅是行走,想要什么威仪就作什么威仪。不仅是作地,对宝石、黄金、山岳、树木等,想要什么就如前所说方式思惟决意,即如所决意。那水只对他成为地,对其他人仍是水,鱼、龟和水鸟等随意游行。如果他想要对其他人也使其成为地,就会成为[地]。但超过限定的时间后就仍是水。
395. "结跏趺行走"是以结跏趺坐姿行走。"有翼鸟"是有翅膀的鸟。想要这样做的人应入地遍定后出定,如果想坐着走,应限定结跏趺坐大小的地方作准备,如前所说方式决意。如果想躺着走就[限定]床大小,如果想步行就[限定]道路大小,这样限定适当的地方后如前所说方式决意"成为地",与决意同时即成为地。这里是**：
"在虚空中也结跏趺行走,如有翼鸟。本来是地遍定的获得者,思惟虚空。思惟后以智决意'成为地'。成为地。他在虚空、空中经行、站立、坐下、卧下。如本来无神通的人在地上经行...乃至...卧下,同样这位得心自在的有神通者在虚空、空中经行...乃至...卧下。"

3.11).

Ākāse gantukāmena ca bhikkhunā dibbacakkhulābhināpi bhavitabbaṃ. Kasmā? Antare utusamuṭṭhānā vā pabbatarukkhādayo honti, nāgasupaṇṇādayo vā usūyantā māpenti, nesaṃ dassanatthaṃ. Te pana disvā kiṃ kātabbanti? Pādakajjhānaṃ samāpajjitvā vuṭṭhāya ākāso hotūti parikammaṃ katvā adhiṭṭhātabbaṃ. Thero panāha ‘‘samāpattisamāpajjanaṃ, āvuso, kimatthiyaṃ, nanu samāhitamevassa cittaṃ, tena yaṃ yaṃ ṭhānaṃ ākāso hotūti adhiṭṭhāti, ākāsoyeva hotī’’ti. Kiñcāpi evamāha, atha kho tirokuṭṭapārihāriye vuttanayeneva paṭipajjitabbaṃ.

Apica okāse orohaṇatthampi iminā dibbacakkhulābhinā bhavitabbaṃ, ayañhi sace anokāse nhānatitthe vā gāmadvāre vā orohati. Mahājanassa pākaṭo hoti. Tasmā dibbacakkhunā passitvā anokāsaṃ vajjetvā okāse otaratīti.

396. Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjatīti ettha candimasūriyānaṃ dvācattālīsayojanasahassassa upari caraṇena mahiddhikatā, tīsu dīpesu ekakkhaṇe ālokakaraṇena mahānubhāvatā veditabbā. Evaṃ upari caraṇaālokakaraṇehi vā mahiddhike teneva mahānubhāve. Parāmasatīti pariggaṇhati ekadese vā chupati. Parimajjatīti samantato ādāsatalaṃ viya parimajjati. Ayaṃ panassa iddhi abhiññāpādakajjhānavaseneva ijjhati, natthettha kasiṇasamāpattiniyamo. Vuttañhetaṃ paṭisambhidāyaṃ –

‘‘Imepi candimasūriye…pe… parimajjatīti idha so iddhimā cetovasippatto candimasūriye āvajjati, āvajjitvā ñāṇena adhiṭṭhāti – ‘hatthapāse hotū’ti. Hatthapāse hoti. So nisinnako vā nipannako vā candimasūriye pāṇinā āmasati parāmasati parimajjati. Yathā manussā pakatiyā aniddhimanto kiñcideva rūpagataṃ hatthapāse āmasanti parāmasanti parimajjanti, evameva so iddhimā…pe… parimajjatī’’ti (paṭi. ma. 

我来将这段巴利文直译成简体中文：
3.11. 想要在虚空中行走的比丘也必须获得天眼。为什么？中间会有由时节所生的山岳树木等，或龙鸟等因嫉妒而化现，为了看见它们。看见它们后应该做什么？应入基础禅那出定后作"成为虚空"的准备后决意。长老则说："朋友，入定有什么目的？难道他的心不是已经专注了吗？因此他决意什么地方'成为虚空'，就成为虚空。"虽然他这样说，但仍应按照穿墙神变中所说的方式修习。
而且为了在适当处下降此人也必须获得天眼，因为如果他在不适当的浴场或村门下降，会被大众看见。因此以天眼观察后避开不适当处在适当处下降。
396. "这些如此大神通、如此大威力的日月，他用手抚摸、触摸"，这里日月在四万二千由旬高处运行故为大神通，在三洲于同一刹那照明故为大威力。或以如是上行、照明为大神通，以此为大威力。"抚摸"是掌握或在某处触碰。"触摸"是如镜面般四处抚摸。这神通由通过智基础禅那而成就，这里没有遍定的限制。因为这在《无碍解道》中说：
"这些日月...乃至...触摸，此处这位得心自在的有神通者思惟日月，思惟后以智决意'在手掌范围内'。即在手掌范围内。他或坐或卧用手抚摸、触摸日月。如本来无神通的人抚摸、触摸在手掌范围内的某个形体，同样这位有神通者...乃至...触摸。"

3.12).

Svāyaṃ yadi icchati gantvā parāmasituṃ, gantvā parāmasati, yadi pana idheva nisinnako vā nipannako vā parāmasitukāmo hoti, hatthapāse hotūti adhiṭṭhāti, adhiṭṭhānabalena vaṇṭā muttatālaphalaṃ viya āgantvā hatthapāse ṭhite vā parāmasati, hatthaṃ vā vaḍḍhetvā. Vaḍḍhentassa pana kiṃ upādiṇṇakaṃ vaḍḍhati, anupādiṇṇakanti? Upādiṇṇakaṃ nissāya anupādiṇṇakaṃ vaḍḍhati.

Tattha tipiṭakacūḷanāgatthero āha ‘‘kiṃ panāvuso, upādiṇṇakaṃ khuddakampi mahantampi na hoti, nanu yadā bhikkhu tālacchiddādīhi nikkhamati, tadā upādiṇṇakaṃ khuddakaṃ hoti. Yadā mahantaṃ attabhāvaṃ karoti, tadā mahantaṃ hoti mahāmoggallānattherassa viyā’’ti.

Nandopanandanāgadamanakathā

Ekasmiṃ kira samaye anāthapiṇḍiko gahapati bhagavato dhammadesanaṃ sutvā ‘‘sve, bhante, pañcahi bhikkhusatehi saddhiṃ amhākaṃ gehe bhikkhaṃ gaṇhathā’’ti nimantetvā pakkami. Bhagavā adhivāsetvā taṃdivasāvasesaṃ rattibhāgañca vītināmetvā paccūsasamaye dasasahassilokadhātuṃ olokesi. Athassa nandopanando nāma nāgarājā ñāṇamukhe āpāthamāgacchi. Bhagavā ‘‘ayaṃ nāgarājā mayhaṃ ñāṇamukhe āpāthamāgacchi, atthi nu kho assa upanissayo’’ti āvajjento ‘‘ayaṃ micchādiṭṭhiko tīsu ratanesu appasannoti disvā ko nu kho imaṃ micchādiṭṭhito viveceyyā’’ti āvajjento mahāmoggallānattheraṃ addasa.

Tato pabhātāya rattiyā sarīrapaṭijagganaṃ katvā āyasmantaṃ ānandaṃ āmantesi – ‘‘ānanda, pañcannaṃ bhikkhusatānaṃ ārocehi tathāgato devacārikaṃ gacchatī’’ti. Taṃ divasañca nandopanandassa āpānabhūmiṃ sajjayiṃsu. So dibbaratanapallaṅke dibbena setacchattena dhāriyamānena tividhanāṭakehi ceva nāgaparisāya ca parivuto dibbabhājanesu upaṭṭhāpitaṃ annapānavidhiṃ olokayamāno nisinno hoti. Atha bhagavā yathā nāgarājā passati, tathā katvā tassa vitānamatthakeneva pañcahi bhikkhusatehi saddhiṃ tāvatiṃsadevalokābhimukho pāyāsi.

Tena kho pana samayena nandopanandassa nāgarājassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – ‘‘ime hi nāma muṇḍakā samaṇakā amhākaṃ uparūparibhavanena devānaṃ tāvatiṃsānaṃ bhavanaṃ pavisantipi nikkhamantipi, na dāni ito paṭṭhāya imesaṃ amhākaṃ matthake pādapaṃsuṃ okirantānaṃ gantuṃ dassāmī’’ti uṭṭhāya sinerupādaṃ gantvā taṃ attabhāvaṃ vijahitvā sineruṃ sattakkhattuṃ bhogehi parikkhipitvā upari phaṇaṃ katvā tāvatiṃsabhavanaṃ avakujjena phaṇena gahetvā adassanaṃ gamesi.

Atha kho āyasmā raṭṭhapālo bhagavantaṃ etadavoca ‘‘pubbe, bhante, imasmiṃ padese ṭhito sineruṃ passāmi, sineruparibhaṇḍaṃ passāmi, tāvatiṃsaṃ passāmi, vejayantaṃ passāmi, vejayantassa pāsādassa upari dhajaṃ passāmi. Ko nu kho, bhante, hetu ko paccayo, yaṃ etarahi neva sineruṃ passāmi…pe… na vejayantassa pāsādassa upari dhajaṃ passāmī’’ti. ‘‘Ayaṃ, raṭṭhapāla, nandopanando nāma nāgarājā tumhākaṃ kupito sineruṃ sattakkhattuṃ bhogehi parikkhipitvā upari phaṇena paṭicchādetvā andhakāraṃ katvā ṭhito’’ti. ‘‘Damemi naṃ, bhante’’ti. Na bhagavā anujāni. Atha kho āyasmā bhaddiyo āyasmā rāhuloti anukkamena sabbepi bhikkhū uṭṭhahiṃsu. Na bhagavā anujāni.


我来将这段巴利文直译成简体中文：
3.12. 如果他想去抚摸，就去抚摸。如果想坐着或卧着在这里抚摸，就决意"在手掌范围内"，以决意力使[日月]如脱离茎的棕榈果一样来到手掌范围内而抚摸，或伸长手[抚摸]。伸长时是有执取的[身体]增长还是无执取的[增长]？依靠有执取的，无执取的增长。
这里三藏小龙长老说："朋友，有执取的[身体]难道不能小能大吗？当比丘从棕榈树孔等出来时，有执取的[身体]不是变小吗？当他化现大身体时，不是变大吗？如大目犍连长老。"
降伏难陀优波难陀龙王的故事：
据说有一次给孤独居士听了世尊说法后邀请说："尊者，明天请与五百比丘一起在我家受食"后离开。世尊默然接受后度过那日剩余时间和夜分，在黎明时分观察十千世界。这时名为难陀优波难陀的龙王出现在他的智慧前。世尊思惟"这龙王出现在我的智慧前，他是否有[解脱]近依？"思惟后见到"他是邪见者，对三宝不信"后思惟"谁能使他脱离邪见？"见到大目犍连长老。
天亮后做完身体整理后告诉具寿阿难："阿难，告诉五百比丘如来要去天界游行。"那天难陀优波难陀的饮宴处被装饰。他坐在天宝座上，有天白伞遮盖，被三种舞者和龙众围绕，观看摆在天器中的食物饮料。这时世尊让龙王能看见，从他的帷幕顶上与五百比丘一起朝忉利天界而去。
那时难陀优波难陀龙王生起这样的恶见："这些秃头沙门竟然从我们上面的住处进出天神的忉利天宫，从今以后我不允许他们抖落足尘在我们头上而行。"[他]起身去须弥山脚，舍弃那个身体后以蛇身盘绕须弥山七圈，上面张开头盖，以倒转的头盖覆盖忉利天宫使[它]不见。
这时具寿护国对世尊说："尊者，以前站在这里时我看见须弥山，看见须弥山的环绕，看见忉利天，看见胜殿，看见胜殿上的旗。尊者，现在什么因什么缘使我既看不见须弥山...乃至...看不见胜殿上的旗？""护国，这名为难陀优波难陀的龙王对你们发怒，以蛇身盘绕须弥山七圈，用头盖遮蔽上面，造成黑暗而住。""尊者，我来降伏他。"世尊不允许。这时具寿跋提耶、具寿罗睺罗等所有比丘都依次起来[请求]。世尊不允许。


Avasāne mahāmoggallānatthero ‘‘ahaṃ, bhante, damemi na’’nti āha. ‘‘Damehi moggallānā’’ti bhagavā anujāni. Thero attabhāvaṃ vijahitvā mahantaṃ nāgarājavaṇṇaṃ abhinimminitvā nandopanandaṃ cuddasakkhattuṃ bhogehi parikkhipitvā tassa phaṇamatthake attano phaṇaṃ ṭhapetvā sinerunā saddhiṃ abhinippīḷesi. Nāgarājā padhūmāyi. Theropi na tuyhaṃyeva sarīre dhūmo atthi, mayhampi atthīti padhūmāyi. Nāgarājassa dhūmo theraṃ na bādhati. Therassa pana dhūmo nāgarājānaṃ bādhati. Tato nāgarājā pajjali. Theropi na tuyhaṃyeva sarīre aggi atthi, mayhampi atthīti pajjali. Nāgarājassa tejo theraṃ na bādhati. Therassa pana tejo nāgarājānaṃ bādhati. Nāgarājā ayaṃ maṃ sinerunā abhinippīḷetvā dhūmāyati ceva pajjalati cāti cintetvā ‘‘bho tvaṃ kosī’’ti paṭipucchi. ‘‘Ahaṃ kho, nanda, moggallāno’’ti. ‘‘Bhante, attano bhikkhubhāvena tiṭṭhāhī’’ti.

Thero taṃ attabhāvaṃ vijahitvā tassa dakkhiṇakaṇṇasotena pavisitvā vāmakaṇṇasotena nikkhami , vāmakaṇṇasotena pavisitvā dakkhiṇakaṇṇasotena nikkhami, tathā dakkhiṇanāsasotena pavisitvā vāmanāsasotena nikkhami, vāmanāsasotena pavisitvā dakkhiṇanāsasotena nikkhami. Tato nāgarājā mukhaṃ vivari. Thero mukhena pavisitvā antokucchiyaṃ pācīnena ca pacchimena ca caṅkamati. Bhagavā ‘‘moggallāna, manasikarohi mahiddhiko esa nāgo’’ti āha. Thero ‘‘mayhaṃ kho, bhante, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, tiṭṭhatu, bhante, nandopanando, ahaṃ nandopanandasadisānaṃ nāgarājānaṃ satampi sahassampi satasahassampi dameyya’’nti āha.

Nāgarājā cintesi ‘‘pavisanto tāva me na diṭṭho, nikkhamanakāle dāni naṃ dāṭhantare pakkhipitvā saṅkhādissāmī’’ti cintetvā nikkhama bhante, mā maṃ antokucchiyaṃ aparāparaṃ caṅkamanto bādhayitthāti āha. Thero nikkhamitvā bahi aṭṭhāsi. Nāgarājā ayaṃ soti disvā nāsavātaṃ vissajji. Thero catutthaṃ jhānaṃ samāpajji. Lomakūpampissa vāto cāletuṃ nāsakkhi. Avasesā bhikkhū kira ādito paṭṭhāya sabbapāṭihāriyāni kātuṃ sakkuṇeyyuṃ, imaṃ pana ṭhānaṃ patvā evaṃ khippanisantino hutvā samāpajjituṃ na sakkhissantīti tesaṃ bhagavā nāgarājadamanaṃ nānujāni.

Nāgarājā ‘‘ahaṃ imassa samaṇassa nāsavātena lomakūpampi cāletuṃ nāsakkhiṃ, mahiddhiko samaṇo’’ti cintesi. Thero attabhāvaṃ vijahitvā supaṇṇarūpaṃ abhinimminitvā supaṇṇavātaṃ dassento nāgarājānaṃ anubandhi. Nāgarājā taṃ attabhāvaṃ vijahitvā māṇavakavaṇṇaṃ abhinimminitvā ‘‘bhante, tumhākaṃ saraṇaṃ gacchāmī’’ti vadanto therassa pāde vandi. Thero ‘‘satthā, nanda, āgato, ehi gamissāmā’’ti nāgarājānaṃ damayitvā nibbisaṃ katvā gahetvā bhagavato santikaṃ agamāsi. Nāgarājā bhagavantaṃ vanditvā ‘‘bhante, tumhākaṃ saraṇaṃ gacchāmī’’ti āha. Bhagavā ‘‘sukhī hohi, nāgarājā’’ti vatvā bhikkhusaṅghaparivuto anāthapiṇḍikassa nivesanaṃ agamāsi.


我来将这段巴利文直译成简体中文：
最后大目犍连长老说："尊者，我来降伏他。"世尊允许："目犍连，去降伏吧。"长老舍弃自身，化现大龙王身，以蛇身盘绕难陀优波难陀十四圈，将自己的头盖置于他的头盖上，与须弥山一起挤压。龙王喷烟，长老也[说]"不只你身上有烟，我也有"而喷烟。龙王的烟不妨害长老，但长老的烟妨害龙王。然后龙王喷火，长老也[说]"不只你身上有火，我也有"而喷火。龙王的火不妨害长老，但长老的火妨害龙王。龙王想"这个[人]用须弥山挤压我还喷烟喷火"后问"喂，你是谁？"[长老答]"难陀，我是目犍连。""尊者，请以比丘身现。"
长老舍弃那个身体后从右耳孔进入从左耳孔出来，从左耳孔进入从右耳孔出来，同样从右鼻孔进入从左鼻孔出来，从左鼻孔进入从右鼻孔出来。然后龙王张开口，长老从口进入在腹内东西经行。世尊说："目犍连，留意，这龙有大神通。"长老说："尊者，我已修习、多修四神足，使成乘具、基础，确立、熟习、善修。尊者，不要说难陀优波难陀，我能降伏百千百千个像难陀优波难陀这样的龙王。"
龙王想"他进来时我没看见，现在他出来时我要把他夹在牙齿间咬碎"后说"尊者出来吧，不要在腹内来回经行妨害我。"长老出来站在外面。龙王见"这就是他"后放出鼻息。长老入第四禅，风连他的毛孔都不能动。据说其他比丘从开始就能作一切神变，但到这一步不能如此迅速入定，所以世尊不允许他们降伏龙王。
龙王想"我连这沙门的毛孔都不能以鼻息动摇，这沙门有大神通。"长老舍弃身体化现金翅鸟身，显示金翅鸟之风追赶龙王。龙王舍弃那身体化现青年身说"尊者，我归依您"顶礼长老足。长老说"难陀，导师来了，来吧我们去"后降伏龙王，使他无毒后带他去见世尊。龙王顶礼世尊说"尊者，我归依您。"世尊说"龙王，愿你快乐"后与比丘僧团一起去给孤独[居士]家。


Anāthapiṇḍiko ‘‘kiṃ, bhante, atidivā āgatatthā’’ti āha. Moggallānassa ca nandopanandassa ca saṅgāmo ahosīti. Kassa, bhante, jayo, kassa parājayoti. Moggallānassa jayo, nandassa parājayoti. Anāthapiṇḍiko ‘‘adhivāsetu me, bhante, bhagavā sattāhaṃ ekapaṭipāṭiyā bhattaṃ, sattāhaṃ therassa sakkāraṃ karissāmī’’ti vatvā sattāhaṃ buddhapamukhānaṃ pañcannaṃ bhikkhusatānaṃ mahāsakkāraṃ akāsi. Iti imaṃ imasmiṃ nandopanandadamane kataṃ mahantaṃ attabhāvaṃ sandhāyetaṃ vuttaṃ ‘‘yadā mahantaṃ attabhāvaṃ karoti, tadā mahantaṃ hoti mahāmoggallānattherassa viyā’’ti. Evaṃ vuttepi bhikkhū upādiṇṇakaṃ nissāya anupādiṇṇakameva vaḍḍhatīti āhaṃsu. Ayameva cettha yutti.

So evaṃ katvā na kevalaṃ candimasūriye parāmasati. Sace icchati pādakathalikaṃ katvā pāde ṭhapeti, pīṭhaṃ katvā nisīdati, mañcaṃ katvā nipajjati, apassenaphalakaṃ katvā apassayati. Yathā ca eko, evaṃ aparopi. Anekesupi hi bhikkhusatasahassesu evaṃ karontesu tesañca ekamekassa tatheva ijjhati. Candimasūriyānañca gamanampi ālokakaraṇampi tatheva hoti. Yathā hi pātisahassesu udakapūresu sabbapātīsu ca candamaṇḍalāni dissanti. Pākatikameva ca candassa gamanaṃ ālokakaraṇañca hoti. Tathūpamametaṃ pāṭihāriyaṃ.

397.Yāva brahmalokāpīti brahmalokampi paricchedaṃ katvā. Kāyena vasaṃ vattetīti tattha brahmaloke kāyena attano vasaṃ vatteti. Tassattho pāḷiṃ anugantvā veditabbo. Ayañhettha pāḷi –

‘‘Yāva brahmalokāpi kāyena vasaṃ vattetīti. Sace so iddhimā cetovasippatto brahmalokaṃ gantukāmo hoti, dūrepi santike adhiṭṭhāti santike hotūti, santike hoti. Santikepi dūre adhiṭṭhāti dūre hotūti, dūre hoti. Bahukampi thokanti adhiṭṭhāti thokaṃ hotūti, thokaṃ hoti. Thokampi bahukanti adhiṭṭhāti bahukaṃ hotūti, bahukaṃ hoti. Dibbena cakkhunā tassa brahmuno rūpaṃ passati. Dibbāya sotadhātuyā tassa brahmuno saddaṃ suṇāti. Cetopariyañāṇena tassa brahmuno cittaṃ pajānāti. Sace so iddhimā cetovasippatto dissamānena kāyena brahmalokaṃ gantukāmo hoti, kāyavasena cittaṃ pariṇāmeti, kāyavasena cittaṃ adhiṭṭhāti, kāyavasena cittaṃ pariṇāmetvā kāyavasena cittaṃ adhiṭṭhahitvā sukhasaññañca lahusaññañca okkamitvā dissamānena kāyena brahmalokaṃ gacchati. Sace so iddhimā cetovasippatto adissamānena kāyena brahmalokaṃ gantukāmo hoti, cittavasena kāyaṃ pariṇāmeti, cittavasena kāyaṃ adhiṭṭhāti. Cittavasena kāyaṃ pariṇāmetvā cittavasena kāyaṃ adhiṭṭhahitvā sukhasaññañca lahusaññañca okkamitvā adissamānena kāyena brahmalokaṃ gacchati. So tassa brahmuno purato rūpaṃ abhinimmināti manomayaṃ sabbaṅgapañcaṅgiṃ ahīnindriyaṃ. Sace so iddhimā caṅkamati, nimmitopi tattha caṅkamati. Sace so iddhimā tiṭṭhati, nisīdati, seyyaṃ kappeti, nimmitopi tattha seyyaṃ kappeti. Sace so iddhimā dhūmāyati, pajjalati, dhammaṃ bhāsati, pañhaṃ pucchati, pañhaṃ puṭṭho vissajjeti, nimmitopi tattha pañhaṃ puṭṭho vissajjeti. Sace so iddhimā tena brahmunā saddhiṃ santiṭṭhati, sallapati, sākacchaṃ samāpajjati, nimmitopi tattha tena brahmunā saddhiṃ santiṭṭhati, sallapati, sākacchaṃ samāpajjati. Yaṃ yadeva hi so iddhimā karoti, taṃ tadeva nimmito karotī’’ti (paṭi. ma. 

我来将这段巴利文直译成简体中文：
给孤独[居士]说："尊者，为什么来得这么晚？""目犍连和难陀优波难陀有一场战斗。""尊者，谁胜谁负？""目犍连胜，难陀负。"给孤独[说]："尊者，请世尊允许我连续七天供养食物，我要七天向长老表示敬意"后七天对以佛为首的五百比丘作大供养。因此关于在这降伏难陀优波难陀时所化现的大身体说"当他化现大身体时成为大的，如大目犍连长老。"虽然这样说，[但]诸比丘说依靠有执取的，只有无执取的增长。这里这才是合理的。
他这样做不只是抚摸日月。如果想要，可使[日月]成为脚凳而置脚，成为椅子而坐，成为床而卧，成为靠板而倚靠。不只一人如此，另一人也如此。即使数十万比丘这样做，也对他们每一个如是成就。日月的运行和照明也仍是如此。如在千个钵中装满水，所有钵中都显现月轮，而月的运行和照明仍是自然的。这神变也是如此譬喻。
397. "乃至梵世"是以梵世为界限。"以身自在"是在那梵世以身自在。其义应随经文了知。这里这是经文：
"乃至梵世以身自在是：如果这位得心自在的有神通者想去梵世，即使远处也决意'成为近处'，即成为近处。即使近处也决意'成为远处'，即成为远处。即使多也决意'成为少'，即成为少。即使少也决意'成为多'，即成为多。以天眼见那梵天的色。以天耳界闻那梵天的声。以他心智知那梵天的心。如果这位得心自在的有神通者想以可见身去梵世，以身转变心，以身决意心，以身转变心、以身决意心后，进入乐想和轻想，以可见身去梵世。如果这位得心自在的有神通者想以不可见身去梵世，以心转变身，以心决意身，以心转变身、以心决意身后，进入乐想和轻想，以不可见身去梵世。他在那梵天前化现意所成、具一切支分或五支分、诸根完具的色。如果这位有神通者经行，所化现者也在那里经行。如果这位有神通者站立、坐下、卧下，所化现者也在那里卧下。如果这位有神通者喷烟、喷火、说法、问问题、回答问题，所化现者也在那里回答问题。如果这位有神通者与那梵天一起站立、交谈、讨论，所化现者也在那里与那梵天一起站立、交谈、讨论。因为这有神通者做什么，所化现者也做那个。"

3.12).

Tattha dūrepi santike adhiṭṭhātīti pādakajjhānato vuṭṭhāya dūre devalokaṃ vā brahmalokaṃ vā āvajjati santike hotūti. Āvajjitvā parikammaṃ katvā puna samāpajjitvā ñāṇena adhiṭṭhāti santike hotūti, santike hoti. Esa nayo sesapadesupi.

Tattha ko dūraṃ gahetvā santikaṃ akāsīti? Bhagavā. Bhagavā hi yamakapāṭihāriyāvasāne devalokaṃ gacchanto yugandharañca sineruñca santike katvā pathavītalato ekapādaṃ yugandhare patiṭṭhapetvā dutiyaṃ sinerumatthake ṭhapesi. Añño ko akāsi? Mahāmoggallānatthero. Thero hi sāvatthito bhattakiccaṃ katvā nikkhantaṃ dvādasayojanikaṃ parisaṃ tiṃsayojanaṃ saṅkassanagaramaggaṃ saṅkhipitvā taṅkhaṇaññeva sampāpesi.

Apica tambapaṇṇidīpe cūḷasamuddattheropi akāsi. Dubbhikkhasamaye kira therassa santikaṃ pātova satta bhikkhusatāni āgamaṃsu. Thero ‘‘mahā bhikkhusaṅgho kuhiṃ bhikkhācāro bhavissatī’’ti cintento sakalatambapaṇṇidīpe adisvā ‘‘paratīre pāṭaliputte bhavissatī’’ti disvā bhikkhū pattacīvaraṃ gāhāpetvā ‘‘ethāvuso, bhikkhācāraṃ gamissāmā’’ti pathaviṃ saṅkhipitvā pāṭaliputtaṃ gato. Bhikkhū ‘‘kataraṃ, bhante, imaṃ nagara’’nti pucchiṃsu. Pāṭaliputtaṃ, āvusoti. Pāṭaliputtaṃ nāma dūre bhanteti. Āvuso, mahallakattherā nāma dūrepi gahetvā santike karontīti. Mahāsamuddo kuhiṃ, bhanteti? Nanu, āvuso, antarā ekaṃ nīlamātikaṃ atikkamitvā āgatatthāti? Āma, bhante. Mahāsamuddo pana mahantoti. Āvuso, mahallakattherā nāma mahantampi khuddakaṃ karontīti.

Yathā cāyaṃ, evaṃ tissadattattheropi sāyanhasamaye nhāyitvā katuttarāsaṅgo mahābodhiṃ vandissāmīti citte uppanne santike akāsi.

Santikaṃ pana gahetvā ko dūramakāsīti? Bhagavā. Bhagavā hi attano ca aṅgulimālassa (ma. ni. 

我来将这段巴利文直译成简体中文：
3.12. 这里"即使远处也决意'成为近处'"是从基础禅那出定后思惟远处的天界或梵界"成为近处"。思惟后作准备再入定后以智决意"成为近处"，即成为近处。其他句子也是这种方式。
这里谁把远处变成近处？世尊。因为世尊在双神变结束时去天界时，使由乾陀罗山和须弥山成为近处，从地面将一足置于由乾陀罗山，将第二[足]置于须弥山顶。还有谁做？大目犍连长老。长老使从舍卫城吃完饭后出来的十二由旬众，缩短三十由旬的僧迦舍城(今乌塔阔里)道路，立刻到达。
而且在楞伽岛(今斯里兰卡)的小海长老也做了。据说在饥荒时期七百比丘一大早来到长老处。长老思考"这么多比丘哪里能乞食？"观察整个楞伽岛都看不到，见到"在彼岸的华氏城(今巴特那)会有"后，让比丘们拿好钵衣说"来吧朋友们，我们去乞食"后缩短地[距]去了华氏城。比丘们问"尊者，这是什么城？""朋友们，是华氏城。""尊者，华氏城很远啊。""朋友们，名为大长老者能使远处成为近处。""尊者，大海在哪里？""朋友们，难道你们不是越过中间一条蓝色水沟来的吗？""是的，尊者。但大海是很大的。""朋友们，名为大长老者能使大的成为小的。"
如这位[长老]，帝须达多长老也在傍晚洗浴后穿好上衣，当生起"我要礼敬大菩提树"的心时使[远处]成为近处。
谁把近处变成远处？世尊。因为世尊对自己和鸯掘摩罗;

2.348) ca antaraṃ santikampi dūramakāsīti.

Atha ko bahukaṃ thokaṃ akāsīti? Mahākassapatthero. Rājagahe kira nakkhattadivase pañcasatā kumāriyo candapūve gahetvā nakkhattakīḷanatthāya gacchantiyo bhagavantaṃ disvā kiñci nādaṃsu. Pacchato āgacchantaṃ pana theraṃ disvā amhākaṃ thero eti pūvaṃ dassāmāti sabbā pūve gahetvā theraṃ upasaṅkamiṃsu. Thero pattaṃ nīharitvā sabbaṃ ekapattapūramattamakāsi. Bhagavā theraṃ āgamayamāno purato nisīdi. Thero āharitvā bhagavato adāsi.

Illisaseṭṭhivatthusmiṃ pana mahāmoggallānatthero thokaṃ bahukamakāsi, kākavaliyavatthusmiñca bhagavā. Mahākassapatthero kira sattāhaṃ samāpattiyā vītināmetvā daliddasaṅgahaṃ karonto kākavaliyassa nāma duggatamanussassa gharadvāre aṭṭhāsi. Tassa jāyā theraṃ disvā patino pakkaṃ aloṇambilayāguṃ patte ākiri. Thero taṃ gahetvā bhagavato hatthe ṭhapesi. Bhagavā mahābhikkhusaṅghassa pahonakaṃ katvā adhiṭṭhāsi. Ekapattena ābhatā sabbesaṃ pahosi. Kākavaliyopi sattame divase seṭṭhiṭṭhānaṃ alatthāti.

Na kevalañca thokassa bahukaraṇaṃ, madhuraṃ amadhuraṃ, amadhuraṃ madhurantiādīsupi yaṃ yaṃ icchati, sabbaṃ iddhimato ijjhati. Tathā hi mahāanuḷatthero nāma sambahule bhikkhū piṇḍāya caritvā sukkhabhattameva labhitvā gaṅgātīre nisīditvā paribhuñjamāne disvā gaṅgāya udakaṃ sappimaṇḍanti adhiṭṭhahitvā sāmaṇerānaṃ saññaṃ adāsi. Te thālakehi āharitvā bhikkhusaṅghassa adaṃsu. Sabbe madhurena sappimaṇḍena bhuñjiṃsūti.

Dibbenacakkhunāti idheva ṭhito ālokaṃ vaḍḍhetvā tassa brahmuno rūpaṃ passati. Idheva ca ṭhito sabbaṃ tassa bhāsato saddaṃ suṇāti. Cittaṃ pajānāti. Kāyavasena cittaṃ pariṇāmetīti karajakāyassa vasena cittaṃ pariṇāmeti. Pādakajjhānacittaṃ gahetvā kāye āropeti. Kāyānugatikaṃ karoti dandhagamanaṃ. Kāyagamanaṃ hi dandhaṃ hoti. Sukhasaññañca lahusaññañca okkamatīti pādakajjhānārammaṇena iddhicittena sahajātaṃ sukhasaññañca lahusaññañca okkamati pavisati phasseti sampāpuṇāti. Sukhasaññā nāma upekkhāsampayuttasaññā. Upekkhā hi santaṃ sukhanti vuttā. Sāyeva ca saññā nīvaraṇehi ceva vitakkādīhi paccanīkehi ca vimuttattā lahusaññātipi veditabbā. Taṃ okkantassa panassa karajakāyopi tūlapicu viya sallahuko hoti. So evaṃ vāyukkhittatūlapicunā viya sallahukena dissamānena kāyena brahmalokaṃ gacchati. Evaṃ gacchanto ca sace icchati pathavīkasiṇavasena ākāse maggaṃ nimminitvā padasā gacchati. Sace icchati vāyokasiṇavasena vāyuṃ adhiṭṭhahitvā tūlapicu viya vāyunā gacchati. Apica gantukāmatā eva ettha pamāṇaṃ. ‘‘Sati hi gantukāmatāya’’ evaṃ katacittādhiṭṭhāno adhiṭṭhānavegukkhittova so issāsakhittasaro viya dissamāno gacchati.


我来将这段巴利文直译成简体中文：
2.348. 在自己和鸯掘摩罗之间使近处成为远处。
那么谁使多变成少？大迦叶长老。据说在王舍城节日时，五百少女拿着月饼去过节，见到世尊时什么也没给。但见到后面来的长老时说"我们的长老来了，我们要给饼"后全都拿着饼去长老处。长老取出钵，使全部[饼]只成为一钵的量。世尊等待长老而坐在前面。长老带去给了世尊。
而在吝啬长者的故事中大目犍连长老使少变成多，在乌鸦施食的故事中世尊[也是]。据说大迦叶长老以七日入定度过后为帮助贫穷者，站在名为乌鸦施食的穷人家门。他的妻子见到长老后将给丈夫煮的无盐酸粥倒入钵中。长老拿去放在世尊手中。世尊决意使其足够大比丘僧团[食用]。用一钵带来的[粥]足够所有人。乌鸦施食也在第七天获得长者地位。
不只是使少变多，对甜的变不甜、不甜的变甜等，有神通者想要什么，一切都成就。如名为大阿耨罗长老见到许多比丘托钵后只得到干饭在恒河岸坐着吃，决意恒河水为醍醐后给沙弥们信号。他们用碗取来给比丘僧团。大家都以甜的醍醐吃[饭]。
"以天眼"是就站在这里增大光明见那梵天的色。就站在这里听见他说话的一切声音。知[其]心。"以身转变心"是以所生身的力量转变心。取基础禅那心放在身上。使随身行动迟缓。因为身的行动是迟缓的。"进入乐想和轻想"是以基础禅那所缘的神通心俱生的乐想和轻想进入、进去、触及、到达。乐想是与舍相应的想。因为舍被说为寂静乐。又因为那想解脱于盖和寻等对碍，应知也是轻想。当他进入时，所生身也如棉絮般轻快。他以如此如被风吹的棉絮般轻快的可见身去梵世。这样去时如果他想，以地遍力在虚空中化现道路步行而去。如果想，以风遍力决意风如棉絮般随风而去。而且这里想去是主要的。"因为有想去"时如此作心决意者为决意力所推动而可见地如射手射出的箭般而去。


Cittavasena kāyaṃ pariṇāmetīti kāyaṃ gahetvā citte āropeti. Cittānugatikaṃ karoti sīghagamanaṃ. Cittagamanaṃ hi sīghaṃ hoti. Sukhasaññañca lahusaññañca okkamatīti rūpakāyārammaṇena iddhicittena sahajātaṃ sukhasaññañca lahusaññañca okkamatīti. Sesaṃ vuttanayeneva veditabbaṃ. Idaṃ pana cittagamanameva hoti. Evaṃ adissamānena kāyena gacchanto panāyaṃ kiṃ tassa adhiṭṭhānacittassa uppādakkhaṇe gacchati, udāhu ṭhitikkhaṇe bhaṅgakkhaṇe vāti vutte tīsupi khaṇesu gacchatīti thero āha. Kiṃ pana so sayaṃ gacchati nimmitaṃ pesetīti. Yathāruci karoti. Idha panassa sayaṃ gamanameva āgataṃ.

Manomayanti adhiṭṭhānamanena nimmitattā manomayaṃ. Ahīnindriyanti idaṃ cakkhusotādīnaṃ saṇṭhānavasena vuttaṃ. Nimmitarūpe pana pasādo nāma natthi. Sace iddhimā caṅkamati nimmitopi tattha caṅkamatītiādi sabbaṃ sāvakanimmitaṃ sandhāya vuttaṃ. Buddhanimmito pana yaṃ yaṃ bhagavā karoti, taṃ tampi karoti. Bhagavato rucivasena aññampi karotīti. Ettha ca yaṃ so iddhimā idheva ṭhito dibbena cakkhunā rūpaṃ passati, dibbāya sotadhātuyā saddaṃ suṇāti, cetopariyañāṇena cittaṃ pajānāti, na ettāvatā kāyena vasaṃ vatteti. Yampi so idheva ṭhito tena brahmunā saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati, ettāvatāpi na kāyena vasaṃ vatteti. Yampissa dūrepi santike adhiṭṭhātītiādikaṃ adhiṭṭhānaṃ, ettāvatāpi na kāyena vasaṃ vatteti. Yampi so dissamānena vā adissamānena vā kāyena brahmalokaṃ gacchati, ettāvatāpi na kāyena vasaṃ vatteti. Yañca kho so tassa brahmuno purato rūpaṃ abhinimminātītiādinā nayena vuttavidhānaṃ āpajjati, ettāvatā kāyena vasaṃ vatteti nāmaṃ. Sesaṃ panettha kāyena vasaṃ vattanāya pubbabhāgadassanatthaṃ vuttanti ayaṃ tāva adhiṭṭhānā iddhi.

398.Vikubbanāya pana manomayāya ca idaṃ nānākaraṇaṃ. Vikubbanaṃ tāva karontena ‘‘so pakativaṇṇaṃ vijahitvā kumārakavaṇṇaṃ vā dasseti, nāgavaṇṇaṃ vā dasseti, supaṇṇavaṇṇaṃ vā dasseti, asuravaṇṇaṃ vā dasseti, indavaṇṇaṃ vā dasseti, devavaṇṇaṃ vā dasseti, brahmavaṇṇaṃ vā dasseti, samuddavaṇṇaṃ vā dasseti, pabbatavaṇṇaṃ vā dasseti, sīhavaṇṇaṃ vā dasseti, byagghavaṇṇaṃ vā dasseti, dīpivaṇṇaṃ vā dasseti, hatthimpi dasseti, assampi dasseti, rathampi dasseti, pattimpi dasseti, vividhampi senābyūhaṃ dassetī’’ti (paṭi. ma. 3.13) evaṃ vuttesu kumārakavaṇṇādīsu yaṃ yaṃ ākaṅkhati, taṃ taṃ adhiṭṭhātabbaṃ. Adhiṭṭhahantena ca pathavīkasiṇādīsu aññatarārammaṇato abhiññāpādakajjhānato vuṭṭhāya attano kumārakavaṇṇo āvajjitabbo. Āvajjitvā parikammāvasāne puna samāpajjitvā vuṭṭhāya evarūpo nāma kumārako homīti adhiṭṭhātabbaṃ. Saha adhiṭṭhānacittena kumārako hoti devadatto viya (cūḷava. 333). Esa nayo sabbattha.

Hatthimpi dassetītiādi panettha bahiddhāpi hatthiādidassanavasena vuttaṃ. Tattha hatthī homīti anadhiṭṭhahitvā hatthī hotūti adhiṭṭhātabbaṃ, assādīsupi eseva nayoti. Ayaṃ vikubbanā iddhi.



我来将这段巴利文直译成简体中文：
"以心转变身"是取身放在心上。使随心行动迅速。因为心的行动是迅速的。"进入乐想和轻想"是以色身所缘的神通心俱生的乐想和轻想进入。其余应如前所说理解。这只是心的行动。这样以不可见身去时，当被问"是在那决意心的生时去，还是住时或灭时去？"长老说在三时都去。"是他自己去还是派遣所化现者去？"随意而做。但这里只说到他自己去。
"意所成"是由决意意而化现故为意所成。"诸根完具"是就眼耳等的形状而说。但在所化现色中没有称为净色的。"如果这位有神通者经行，所化现者也在那里经行"等一切是就声闻所化现者而说。但佛所化现者做世尊所做的一切。按世尊的意愿也做其他的。这里有神通者就站在这里以天眼见色，以天耳界闻声，以他心智知心，不只如此称为以身自在。他就站在这里与那梵天一起站立、交谈、讨论，也不只如此称为以身自在。他"即使远处也决意'成为近处'"等决意，也不只如此称为以身自在。他以可见或不可见身去梵世，也不只如此称为以身自在。他如"在那梵天前化现色"等方式所说方法，如此称为以身自在。这里其余是为显示以身自在的前分而说。这首先是决意神通。
398. 变化和意所成[神通]有这区别。首先作变化时"他舍弃本来色显现童子色，或显现龙色，或显现金翅鸟色，或显现阿修罗色，或显现因陀罗色，或显现天色，或显现梵天色，或显现海色，或显现山色，或显现狮色，或显现虎色，或显现豹色，或显现象，或显现马，或显现车，或显现步兵，或显现各种军队阵列"，这样所说童子色等中想要什么就决意什么。决意时从地遍等任一所缘的通智基础禅那出定后思惟自己的童子色。思惟后在准备结束时再入定出定后应决意"我成为如是形状的童子"。以决意心同时成为童子如提婆达多。一切处都是这方法。
而"或显现象"等这里是就外在显现象等而说。其中不应决意"我成为象"而应决意"成为象"，对马等也是这方法。这是变化神通。

399.Manomayaṃ kātukāmo pana pādakajjhānato vuṭṭhāya kāyaṃ tāva āvajjitvā vuttanayeneva susiro hotūti adhiṭṭhāti, susiro hoti. Athassa abbhantare aññaṃ kāyaṃ āvajjitvā parikammaṃ katvā vuttanayeneva adhiṭṭhāti, tassa abbhantare añño kāyo hotūti. So taṃ muñjamhā īsikaṃ viya kosiyā asiṃ viya karaṇḍāya ahiṃ viya ca abbāhati . Tena vuttaṃ ‘‘idha bhikkhu imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Seyyathāpi puriso muñjamhā īsikaṃ pavāheyya, tassa evamassa ayaṃ muñjo ayaṃ īsikā , añño muñjo aññā īsikā, muñjamhātveva īsikā pavāḷhā’’tiādi (paṭi. ma. 3.14). Ettha ca yathā īsikādayo muñjādīhi sadisā honti, evaṃ manomayarūpaṃ iddhimatāsadisameva hotīti dassanatthaṃ etā upamā vuttāti. Ayaṃ manomayā iddhi.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Iddhividhaniddeso nāma

Dvādasamo paricchedo.

13. Abhiññāniddeso

Dibbasotadhātukathā

400. Idāni dibbasotadhātuyā niddesakkamo anuppatto. Tattha tato parāsu ca tīsu abhiññāsu so evaṃ samāhite cittetiādīnaṃ (dī. ni. 

我来将这段巴利文直译成简体中文：
399. 而想作意所成时，从基础禅那出定后首先思惟身后如前所说方式决意"成为中空"，即成为中空。然后思惟在其内部的另一个身后作准备，如前所说方式决意，在其内部有另一个身。他像从文竹抽出芯、从鞘抽出剑、从篮抽出蛇那样抽出它。因此说："这里比丘从这个身体化现另一个身体，有色、意所成、具一切肢分、诸根完具。就像有人从文竹抽出芯，他这样想'这是文竹这是芯，文竹是一个芯是另一个，但芯是从文竹抽出'"等。这里因为如芯等与文竹等相似，为显示意所成色也与有神通者相似而说这些譬喻。这是意所成神通。
如此为善人的欢喜而造的清净道论中
名为神通差别的
第十二品
13.通智解说
天耳界说
400. 现在到了天耳界的解说次序。其中对后面三种通智中的"如是心定..."等的[解释];

1.240 ādayo) attho vuttanayeneva veditabbo. Sabbattha pana visesamattameva vaṇṇayissāma. Tatra dibbāya sotadhātuyāti ettha dibbasadisattā dibbā. Devānaṃ hi sucaritakammanibbattā pittasemharuhirādīhi apalibuddhā upakkilesavimuttatāya dūrepi ārammaṇaṃ sampaṭicchanasamatthā dibbapasādasotadhātu hoti. Ayañcāpi imassa bhikkhuno vīriyabhāvanābalanibbattā ñāṇasotadhātu tādisāyevāti dibbasadisattā dibbā. Apica dibbavihāravasena paṭiladdhattā attanā ca dibbavihārasannissitattāpi dibbā. Savanaṭṭhena nijjīvaṭṭhena ca sotadhātu. Sotadhātukiccakaraṇena ca sotadhātu viyātipi sotadhātu. Tāya dibbāya sotadhātuyā.

Visuddhāyāti parisuddhāya nirupakkilesāya. Atikkantamānusikāyāti manussūpacāraṃ atikkamitvā saddasavanena mānusikaṃ maṃsasotadhātuṃ atikkantāya vītivattitvā ṭhitāya. Ubho sadde suṇātīti dve sadde suṇāti. Katame dve? Dibbe ca mānuse ca, devānañca manussānañca saddeti vuttaṃ hoti. Etena padesapariyādānaṃ veditabbaṃ. Ye dūre santike cāti ye saddā dūre paracakkavāḷepi ye ca santike antamaso sadehasannissitapāṇakasaddāpi, te suṇātīti vuttaṃ hoti. Etena nippadesapariyādānaṃ veditabbaṃ.

Kathaṃ panāyaṃ uppādetabbāti? Tena bhikkhunā abhiññāpādakajjhānaṃ samāpajjitvā vuṭṭhāya parikammasamādhicittena paṭhamataraṃ pakatisotapathe dūre oḷāriko araññe sīhādīnaṃ saddo āvajjitabbo. Vihāre ghaṇḍisaddo, bherisaddo, saṅkhasaddo, sāmaṇeradaharabhikkhūnaṃ sabbathāmena sajjhāyantānaṃ sajjhāyanasaddo, pakatikathaṃ kathentānaṃ ‘‘kiṃ bhante, kimāvuso’’tiādisaddo, sakuṇasaddo, vātasaddo, padasaddo, pakkuthitaudakassa cicciṭāyanasaddo, ātape sussamānatālapaṇṇasaddo, kunthakipillikādisaddoti evaṃ sabboḷārikato pabhuti yathākkamena sukhumasaddā āvajjitabbā. Tena puratthimāya disāya saddānaṃ saddanimittaṃ manasikātabbaṃ. Pacchimāya, uttarāya, dakkhiṇāya, heṭṭhimāya, uparimāya disāya, puratthimāya anudisāya, pacchimāya, uttarāya, dakkhiṇāya anudisāya saddānaṃ saddanimittaṃ manasikātabbaṃ. Oḷārikānampi sukhumānampi saddānaṃ saddanimittaṃ manasikātabbaṃ. Tassa te saddā pākatikacittassāpi pākaṭā honti. Parikammasamādhicittassa pana ativiya pākaṭā.

Tassevaṃ saddanimittaṃ manasikaroto idāni dibbasotadhātu uppajjissatīti tesu saddesu aññataraṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjati. Tasmiṃ niruddhe cattāri pañca vā javanāni javanti, yesaṃ purimāni tīṇi cattāri vā parikammaupacārānulomagotrabhunāmakāni kāmāvacarāni, catutthaṃ pañcamaṃ vā appanācittaṃ rūpāvacaraṃ catutthajjhānikaṃ. Tattha yaṃ tena appanācittena saddhiṃ uppannaṃ ñāṇaṃ, ayaṃ dibbasotadhātūti veditabbā. Tato paraṃ tasmiṃ sote patito hoti. Taṃ thāmajātaṃ karontena ‘‘etthantare saddaṃ suṇāmī’’ti ekaṅgulamattaṃ paricchinditvā vaḍḍhetabbaṃ. Tato dvaṅgulacaturaṅgulaaṭṭhaṅgulavidatthiratanaantogabbhapamukhapāsādapariveṇasaṅghārāmagocaragāmajanapadādivasena yāva cakkavāḷaṃ tato vā bhiyyopi paricchinditvā paricchinditvā vaḍḍhetabbaṃ.


我来直译这段巴利文：
1.240 意义)应当按已说的方法来理解。在此我们只解释一切处的特殊之处。其中"以天耳界"，此处"天"是因为与天相似。因为诸天由于善业所生，不被胆汁、痰、血等所障碍，由于远离诸垢染，即使远处的所缘也能接受，这是天耳净界。这比丘也是由精进修习力所生的智耳界，与天耳相似，所以称为天。又因为依天住而获得，自己依止天住，所以称为天。以闻义、无命义为耳界。又因为能行耳界之作用，犹如耳界，所以称为耳界。以此天耳界。
"清净"即是极其清净、无垢染。"超越人界"即超越人的范围而闻声，超越了人的肉耳界而安住。"听闻两种声音"即听闻两种声音。哪两种？即天与人的声音，是说诸天与诸人的声音。由此应知是部分遍满。"远处与近处"即远处乃至他世界的声音，以及近处乃至依止自身的微小生物之声音，都能听闻。由此应知是无余遍满。
如何生起此天耳界？彼比丘入住神通基础禅定后出定，以遍作定心首先注意自然听闻范围内远处的粗显声音，如林中狮子等的声音。寺院中的犍稚声、鼓声、贝声、沙弥与年轻比丘们全力诵经的声音、说平常话时的"尊者啊、贤友啊"等声音、鸟声、风声、足音、沸腾水的嘶嘶声、在阳光下晒干的棕榈叶的声音、昆虫蚂蚁等的声音，如是从一切粗显声音开始，逐渐注意微细声音。他应当作意东方声音的声相。然后是西方、北方、南方、下方、上方、东南方、西南方、西北方、东北方的声音声相。应当作意粗显与微细声音的声相。这些声音对于平常心也变得明显，对于遍作定心则更加明显。
当他如是作意声相时，现在天耳界将要生起，以彼等声音之一为所缘，生起意门转向。彼灭后，生起四或五速行心，其中前三或四个名为遍作、近行、随顺、种姓，是欲界心，第四或第五是安止心，是第四禅的色界心。其中与此安止心一起生起的智，应知即是天耳界。此后即安住于彼耳界。为使其有力，应当限定"我在这个范围内听闻声音"，从一指宽开始增长。然后以二指、四指、八指、一掌、一肘、内室、门廊、寺院、村落范围等方式，直至世界边际或更远，都应一一限定而增长。


Evaṃ adhigatābhiñño esa pādakajjhānārammaṇena phuṭṭhokāsabbhantaragatepi sadde puna pādakajjhānaṃ asamāpajjitvāpi abhiññāñāṇena suṇātiyeva. Evaṃ suṇanto ca sacepi yāva brahmalokā saṅkhabheripaṇavādisaddehi ekakolāhalaṃ hoti, pāṭiyekkaṃ vavatthapetukāmatāya sati ayaṃ saṅkhasaddo ayaṃ bherisaddoti vavatthapetuṃ sakkotiyevāti.

Dibbasotadhātukathā niṭṭhitā.

Cetopariyañāṇakathā


我来将这段巴利文直译成简体中文：
"如是已获得神通者，即便不再进入作为基础的禅定，也能仅凭神通智慧听到在基础禅定所触及范围内的声音。这样听闻时，假使从梵天界传来螺贝、鼓、小鼓等声音混为一片喧杂声，若想要分辨这些声音，他能够清楚辨别'这是螺贝声，这是鼓声'。"
天耳界论终。
他心智论
注：这是直译，保持了原文的句式结构。其中"梵天界"(brahmalokā)是佛教宇宙观中的一界，保留原称。

401. Cetopariyañāṇakathāya cetopariyañāṇāyāti ettha pariyātīti pariyaṃ, paricchindatīti attho. Cetaso pariyaṃ cetopariyaṃ. Cetopariyañca taṃ ñāṇañcāti cetopariyañāṇaṃ. Tadatthāyāti vuttaṃ hoti. Parasattānanti attānaṃ ṭhapetvā sesasattānaṃ. Parapuggalānanti idampi iminā ekatthameva. Veneyyavasena pana desanāvilāsena ca byañjananānattaṃ kataṃ. Cetasā cetoti attano cittena tesaṃ cittaṃ. Paricca pajānātīti paricchinditvā sarāgādivasena nānappakārato jānāti.

Kathaṃ panetaṃ ñāṇaṃ uppādetabbanti? Etañhi dibbacakkhuvasena ijjhati, taṃ etassa parikammaṃ. Tasmā tena bhikkhunā ālokaṃ vaḍḍhetvā dibbena cakkhunā parassa hadayarūpaṃ nissāya vattamānassa lohitassa vaṇṇaṃ passitvā cittaṃ pariyesitabbaṃ. Yadā hi somanassacittaṃ vattati, tadā rattaṃ nigrodhapakkasadisaṃ hoti. Yadā domanassacittaṃ vattati, tadā kāḷakaṃ jambupakkasadisaṃ. Yadā upekkhācittaṃ vattati, tadā pasannatilatelasadisaṃ. Tasmā tena ‘‘idaṃ rūpaṃ somanassindriyasamuṭṭhānaṃ, idaṃ domanassindriyasamuṭṭhānaṃ, idaṃ upekkhindriyasamuṭṭhāna’’nti parassa hadayalohitavaṇṇaṃ passitvā cittaṃ pariyesantena cetopariyañāṇaṃ thāmagataṃ kātabbaṃ. Evaṃ thāmagate hi tasmiṃ anukkamena sabbampi kāmāvacaracittaṃ rūpāvacarārūpāvacaracittañca pajānāti cittā cittameva saṅkamanto vināpi hadayarūpadassanena. Vuttampi cetaṃ aṭṭhakathāyaṃ ‘‘āruppe parassa cittaṃ jānitukāmo kassa hadayarūpaṃ passati, kassindriyavikāraṃ oloketīti? Na kassaci. Iddhimato visayo esa yadidaṃ yattha katthaci cittaṃ āvajjanto soḷasappabhedaṃ cittaṃ jānāti. Akatābhinivesassa pana vasena ayaṃ kathā’’ti.

Sarāgaṃ vā cittantiādīsu pana aṭṭhavidhaṃ lobhasahagataṃ cittaṃ sarāgaṃ cittanti veditabbaṃ. Avasesaṃ catubhūmakaṃ kusalābyākataṃ cittaṃ vītarāgaṃ. Dve domanassacittāni dve vicikicchuddhaccacittānīti imāni pana cattāri cittāni imasmiṃ duke saṅgahaṃ na gacchanti. Keci pana therā tānipi saṅgaṇhanti. Duvidhaṃ pana domanassacittaṃ sadosaṃ cittaṃ nāma. Sabbampi catubhūmakaṃ kusalābyākataṃ vītadosaṃ. Sesāni dasākusalacittāni imasmiṃ duke saṅgahaṃ na gacchanti. Keci pana therā tānipi saṅgaṇhanti.

Samohaṃvītamohanti ettha pana pāṭipuggalikanayena vicikicchuddhaccasahagatadvayameva samohaṃ, mohassa pana sabbākusalesu sambhavato dvādasavidhampi akusalacittaṃ samohaṃ cittanti veditabbaṃ. Avasesaṃ vītamohaṃ. Thinamiddhānugataṃ pana saṃkhittaṃ. Uddhaccānugataṃ vikkhittaṃ. Rūpāvacarārūpāvacaraṃ mahaggataṃ. Avasesaṃ amahaggataṃ. Sabbampi tebhūmakaṃ sauttaraṃ. Lokuttaraṃ anuttaraṃ. Upacārappattaṃ appanāppattañca samāhitaṃ. Ubhayamappattaṃ asamāhitaṃ. Tadaṅgavikkhambhanasamucchedapaṭipassaddhinissaraṇavimuttippattaṃ vimuttaṃ. Pañcavidhampi etaṃ vimuttimappattaṃ avimuttanti veditabbaṃ. Iti cetopariyañāṇalābhī bhikkhu sabbappakārampi idaṃ sarāgaṃ vā cittaṃ…pe… avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānātīti.

Cetopariyañāṇakathā niṭṭhitā.

Pubbenivāsānussatiñāṇakathā

402. Pubbenivāsānussatiñāṇakathāyaṃ pubbenivāsānussatiñāṇāyāti (dī. ni. 

我来将这段巴利文直译成简体中文：
401. 他心智论中，"为了他心智"这里，"遍知"即是"遍"，意思是完全了知。"心的遍知"即是"他心遍知"。"他心遍知"和"智"即是"他心智"。"为了那个目的"是这样说的。"其他众生"即除去自己之外的其余众生。"其他补特伽罗"与此同义。采用不同措辞是为了适应所化众生并展现教说的优美。"以心知心"即以自己的心知道他们的心。"遍知了知"即是完全了知并依照有贪等各种情况来了知。
如何生起这种智慧呢？这是依靠天眼而成就的，这是它的预备。因此，比丘应当增长光明，以天眼见到他人心脏所依托的血液的颜色后，应当寻求其心。因为当生起喜心时，其色如榕树熟果般红；当生起忧心时，其色如蒲桃熟果般黑；当生起舍心时，其色如清净的芝麻油。因此，他见到他人心脏血液的颜色后，应当寻求："这种色是喜根所生，这种是忧根所生，这种是舍根所生"，如此修习他心智直到成就。当这样成就后，他能依次了知一切欲界心、色界心、无色界心，从一心至另一心，即使不见心脏也能了知。注释书中也说："在无色界想知他人之心者，他见谁的心脏色，观察谁的根的变化？谁都不用见。这是具神通者的境界，即他思维任何地方的心，就能知道十六种心。这里说的是未作专注修习者的情况。"
关于"有贪心"等，应当了知：八种俱贪心称为有贪心，其余四界的善心和无记心为离贪心。两种忧心和疑心、掉举心这四种心不包含在这对中。有些长老则把这些也包括在内。两种忧心称为有嗔心，一切四界善心和无记心为离嗔心。其余十种不善心不包含在这对中。有些长老则把这些也包括在内。
关于"有痴、离痴"，就个别补特伽罗而言，只有俱疑和掉举二心为有痴心。然而由于痴存在于一切不善中，应当了知十二种不善心都是有痴心，其余为离痴心。随昏沉睡眠转的是昏昧心，随掉举转的是散乱心。色界、无色界心是广大心，其余是非广大心。一切三界心是有上心，出世间心是无上心。已达近行定和安止定的是等持心，两者都未达到的是不等持心。已达到断除、镇伏、正断、寂止、出离五种解脱的是解脱心，未达到这五种解脱的应当了知是未解脱心。如是获得他心智的比丘能了知一切种类的"有贪心......乃至......未解脱心是未解脱心"。
他心智论终。
宿住随念智论
402. 在宿住随念智论中，为了宿住随念智[继续]

1.244) pubbenivāsānussatimhi yaṃ ñāṇaṃ, tadatthāya. Pubbenivāsoti pubbe atītajātīsu nivutthakkhandhā. Nivutthāti ajjhāvutthā anubhūtā attano santāne uppajjitvā niruddhā. Nivutthadhammā vā. Nivutthāti gocaranivāsena nivutthā attano viññāṇena viññātā paricchinnā, paraviññāṇaviññātāpi vā chinnavaṭumakānussaraṇādīsu, te buddhānaṃyeva labbhanti. Pubbenivāsānussatīti yāya satiyā pubbenivāsaṃ anussarati, sā pubbenivāsānussati. Ñāṇanti tāya satiyā sampayuttañāṇaṃ. Evamimassa pubbenivāsānussatiñāṇassa atthāya pubbenivāsānussatiñāṇāya etassa ñāṇassa adhigamāya pattiyāti vuttaṃ hoti.

Anekavihitanti anekavidhaṃ, anekehi vā pakārehi pavattitaṃ, saṃvaṇṇitanti attho. Pubbenivāsanti samanantarātītabhavaṃ ādiṃ katvā tattha tattha nivutthasantānaṃ. Anussaratīti khandhapaṭipāṭivasena cutipaṭisandhivasena vā anugantvā anugantvā sarati. Imañhi pubbenivāsaṃ cha janā anussaranti – titthiyā, pakatisāvakā, mahāsāvakā, aggasāvakā, paccekabuddhā, buddhāti.

Tattha titthiyā cattālīsaṃyeva kappe anussaranti, na tato paraṃ. Kasmā, dubbalapaññattā. Tesañhi nāmarūpaparicchedavirahitattā dubbalā paññā hoti. Pakatisāvakā kappasatampi kappasahassampi anussarantiyeva, balavapaññattā. Asītimahāsāvakā satasahassakappe anussaranti. Dve aggasāvakā ekaṃ asaṅkhyeyyaṃ satasahassañca. Paccekabuddhā dve asaṅkhyeyyāni satasahassañca. Ettako hi etesaṃ abhinīhāro. Buddhānaṃ pana paricchedo nāma natthi.

Titthiyā ca khandhapaṭipāṭimeva saranti, paṭipāṭiṃ muñcitvā cutipaṭisandhivasena sarituṃ na sakkonti. Tesañhi andhānaṃ viya icchitapadesokkamanaṃ natthi. Yathā pana andhā yaṭṭhiṃ amuñcitvāva gacchanti, evaṃ te khandhānaṃ paṭipāṭiṃ amuñcitvāva saranti. Pakatisāvakā khandhapaṭipāṭiyāpi anussaranti cutipaṭisandhivasenapi saṅkamanti. Tathā asītimahāsāvakā. Dvinnaṃ pana aggasāvakānaṃ khandhapaṭipāṭikiccaṃ natthi. Ekassa attabhāvassa cutiṃ disvā paṭisandhiṃ passanti, puna aparassa cutiṃ disvā paṭisandhinti evaṃ cutipaṭisandhivaseneva saṅkamantā gacchanti. Tathā paccekabuddhā.

Buddhānaṃ pana neva khandhapaṭipāṭikiccaṃ, na cutipaṭisandhivasena saṅkamanakiccaṃ atthi. Tesañhi anekāsu kappakoṭīsu heṭṭhā vā upari vā yaṃ yaṃ ṭhānaṃ icchanti, taṃ taṃ pākaṭameva hoti. Tasmā anekāpi kappakoṭiyo peyyālapāḷiṃ viya saṃkhipitvā yaṃ yaṃ icchanti, tatra tatreva okkamantā sīhokkantavasena gacchanti. Evaṃ gacchantānañca nesaṃ ñāṇaṃ yathā nāma katavālavedhaparicayassa sarabhaṅgasadisassa dhanuggahassa khitto saro antarā rukkhalatādīsu asajjamāno lakkheyeva patati, na sajjati, na virajjhati, evaṃ antarantarāsu jātīsu na sajjati, na virajjhati, asajjamānaṃ avirajjhamānaṃ icchiticchitaṭṭhānaṃyeva gaṇhāti.

Imesu ca pana pubbenivāsaṃ anussaraṇasattesu titthiyānaṃ pubbenivāsadassanaṃ khajjupanakapabhāsadisaṃ hutvā upaṭṭhāti. Pakatisāvakānaṃ dīpappabhāsadisaṃ. Mahāsāvakānaṃ ukkāpabhāsadisaṃ . Aggasāvakānaṃ osadhitārakappabhāsadisaṃ. Paccekabuddhānaṃ candappabhāsadisaṃ. Buddhānaṃ rasmisahassapaṭimaṇḍitasaradasūriyamaṇḍalasadisaṃ hutvā upaṭṭhāti.


我来将这段巴利文直译成简体中文：
1.244) 为了在宿住随念中的智慧。"宿住"即是过去生中已经居住过的诸蕴。"已居住"是指已经经历、体验过，在自己相续中生起后灭去的。或者是已居住的诸法。"已居住"是指以境界住所而住，为自己的识所了知、确定的，或者在如断轮回者的随念等情况下，为他人识所了知的，这些只有诸佛才能获得。"宿住随念"是指以此念来随念宿住，这就是宿住随念。"智"是与此念相应的智慧。如是说"为了宿住随念智"即是为了获得、证得此智。
"种种"即是多种，或者是以多种方式运作、描述的意思。"宿住"即是从紧接着的过去生开始，在彼彼处所住过的相续。"随念"即是随着诸蕴的次第或者死生相续而一再追忆。此宿住有六种人能随念：外道、普通声闻、大声闻、上首声闻、辟支佛、佛陀。
其中，外道只能随念四十劫，不能超过那个。为什么？因为智慧薄弱。因为他们缺乏名色分别，所以智慧薄弱。普通声闻能随念百劫乃至千劫，因为智慧强大。八十大声闻能随念十万劫。两位上首声闻能随念一阿僧祇又十万劫。辟支佛能随念二阿僧祇又十万劫。因为这是他们的誓愿所致。而诸佛则没有限量。
外道只能记忆诸蕴的次第，离开次第就不能依死生相续而记忆。因为他们像盲人一样不能到达想去的地方。如同盲人不能放开手杖而行走，他们也不能离开诸蕴的次第而记忆。普通声闻既能依诸蕴次第随念，也能依死生相续转移。八十大声闻也是如此。但两位上首声闻则不需要依诸蕴次第，他们见一世的死后即见其投生，再见另一世的死后见其投生，如此只依死生相续而转移前进。辟支佛也是如此。
诸佛既不需要依诸蕴次第，也不需要依死生相续而转移。因为在许多俱胝劫中，无论上下，他们想知道哪个地方，那里就变得明显。因此，他们能将许多俱胝劫如同省略文一般压缩，随意进入任何处所，如狮子跃进般前行。当他们如此前行时，他们的智慧就像经过修习箭术的善射手般，射出的箭不会被中间的树木藤蔓所阻碍而正中目标，不会粘着，不会偏离，同样地不会粘着于中间的诸生，不会偏离，不粘着不偏离地正取所欲之处。
在这些能随念宿住的众生中，外道的宿住观现起如萤火光明，普通声闻如灯光明，大声闻如火炬光明，上首声闻如药星光明，辟支佛如月光明，诸佛则现起如具有千光芒的秋季太阳轮。


Titthiyānañca pubbenivāsānussaraṇaṃ andhānaṃ yaṭṭhikoṭigamanaṃ viya hoti. Pakatisāvakānaṃ daṇḍakasetugamanaṃ viya. Mahāsāvakānaṃ jaṅghasetugamanaṃ viya. Aggasāvakānaṃ sakaṭasetugamanaṃ viya. Paccekabuddhānaṃ mahājaṅghamaggagamanaṃ viya. Buddhānaṃ mahāsakaṭamaggagamanaṃ viya.

Imasmiṃ pana adhikāre sāvakānaṃ pubbenivāsānussaraṇaṃ adhippetaṃ. Tena vuttaṃ ‘‘anussaratīti khandhapaṭipāṭivasena cutipaṭisandhivasena vā anugantvā anugantvā saratī’’ti.


我来直译这段巴利文：
外道们忆念前世，就像盲人用杖头摸索前进。一般声闻忆念前世，就像走在木板桥上。大声闻忆念前世，就像走在腿高的桥上。上首声闻忆念前世，就像走在车架桥上。辟支佛忆念前世，就像走在宽阔的步行大道上。诸佛忆念前世，就像走在宽阔的车道上。
在这个论题中，是指声闻们忆念前世。因此说"忆念"是指随着蕴的次第、或随着死生相续，一再追随而忆念。

403. Tasmā evamanussaritukāmena ādikammikena bhikkhunā pacchābhattaṃ piṇḍapātapaṭikkantena rahogatena paṭisallinena paṭipāṭiyā cattāri jhānāni samāpajjitvā abhiññāpādakacatutthajjhānato vuṭṭhāya sabbapacchimā nisajjā āvajjitabbā. Tato āsanapaññāpanaṃ, senāsanappavesanaṃ, pattacīvarapaṭisāmanaṃ, bhojanakālo, gāmato āgamanakālo, gāme piṇḍāya caritakālo, gāmaṃ piṇḍāya paviṭṭhakālo, vihārato nikkhamanakālo, cetiyaṅgaṇabodhiyaṅgaṇavandanakālo, pattadhovanakālo, pattapaṭiggahaṇakālo, pattapaṭiggahaṇato yāva mukhadhovanā katakiccaṃ, paccūsakāle katakiccaṃ, majjhimayāme katakiccaṃ, paṭhamayāme katakiccanti evaṃ paṭilomakkamena sakalaṃ rattindivaṃ katakiccaṃ āvajjitabbaṃ. Ettakaṃ pana pakaticittassapi pākaṭaṃ hoti. Parikammasamādhicittassa pana atipākaṭameva.

Sace panettha kiñci na pākaṭaṃ hoti, puna pādakajjhānaṃ samāpajjitvā vuṭṭhāya āvajjitabbaṃ. Ettakena dīpe jalite viya pākaṭaṃ hoti. Evaṃ paṭilomakkameneva dutiyadivasepi tatiyacatutthapañcamadivasepi dasāhepi aḍḍhamāsepi māsepi yāva saṃvaccharāpi katakiccaṃ āvajjitabbaṃ. Eteneva upāyena dasavassāni vīsativassānīti yāva imasmiṃ bhave attano paṭisandhi, tāva āvajjantena purimabhave cutikkhaṇe pavattitanāmarūpaṃ āvajjitabbaṃ. Pahoti hi paṇḍito bhikkhu paṭhamavāreneva paṭisandhiṃ ugghāṭetvā cutikkhaṇe nāmarūpamārammaṇaṃ kātuṃ.

Yasmā pana purimabhave nāmarūpaṃ asesaṃ niruddhaṃ aññaṃ uppannaṃ, tasmā taṃ ṭhānaṃ āhundarikaṃ andhatamamiva hoti duddasaṃ duppaññena. Tenāpi ‘‘na sakkomahaṃ paṭisandhiṃ ugghāṭetvā cutikkhaṇe pavattitanāmarūpamārammaṇaṃ kātu’’nti dhuranikkhepo na kātabbo. Tadeva pana pādakajjhānaṃ punappunaṃ samāpajjitabbaṃ. Tato ca vuṭṭhāya vuṭṭhāya taṃ ṭhānaṃ āvajjitabbaṃ.

Evaṃ karonto hi seyyathāpi nāma balavā puriso kūṭāgārakaṇṇikatthāya mahārukkhaṃ chindanto sākhāpalāsacchedanamatteneva pharasudhārāya vipannāya mahārukkhaṃ chindituṃ asakkontopi dhuranikkhepaṃ akatvāva kammārasālaṃ gantvā tikhiṇaṃ pharasuṃ kārāpetvā puna āgantvā chindeyya, puna vipannāya ca punapi tatheva kāretvā chindeyya. So evaṃ chindanto chinnassa chinnassa puna chetabbābhāvato acchinnassa ca chedanato nacirasseva mahārukkhaṃ pāteyya, evamevaṃ pādakajjhānā vuṭṭhāya pubbe āvajjitaṃ anāvajjitvā paṭisandhimeva āvajjanto nacirasseva paṭisandhiṃ ugghāṭetvā cutikkhaṇe pavattitanāmarūpaṃ ārammaṇaṃ kareyyāti. Kaṭṭhaphālakakesohārakādīhipi ayamattho dīpetabbo.


这是完整的中文直译：
因此，想要如此忆念的初学比丘，在饭后回来托钵，前往隐居处独处，次第进入四禅，从作为神通基础的第四禅出定后，应当观察最后的坐姿。从那时起，应当按照逆序回忆整日夜的所作：铺设座位、进入住处、收藏钵与衣、用餐时间、从村中返回时间、在村中托钵的时间、进入村庄托钵的时间、从精舍出发的时间、礼敬塔院菩提院的时间、洗钵的时间、接受钵的时间、从接受钵到漱口的所作、黎明时分的所作、中夜的所作、初夜的所作。这样按照逆序回忆整日夜的所作。这些对于平常心也是清晰的，对于入定预备心就更加清晰了。
如果在这些中有什么不清晰的，应当再次进入基础禅定后出定观察。这样就会像灯照亮一样清晰。如此按照逆序，第二天、第三天、第四天、第五天，乃至十天、半月、一月、乃至一年的所作都应当观察。用这个方法，十年、二十年，直到今生的结生，都应当这样观察，直到前世死亡刹那所生起的名色。因为智慧的比丘能够在第一次就超越结生，使死亡刹那的名色成为所缘。
因为前世的名色完全灭尽而另一个生起，所以这个阶段对于智慧浅薄者就像深暗处一样难以看清。即便如此，也不应放弃说"我无法超越结生，使死亡刹那所生起的名色成为所缘"。应当一再进入那个基础禅定，从中出定后一再观察那个阶段。
这就像强壮的人为了获取重阁屋顶梁而砍伐大树，仅仅砍断枝叶时，斧刃变钝而无法砍断大树，他并不放弃，而是前往铁匠铺磨利斧头，返回继续砍伐，若再次变钝，又如此磨利后砍伐。他这样砍伐，因为已砍的不必再砍，未砍的继续砍，不久就能使大树倒下。同样地，从基础禅定出定，不再观察之前已观察过的，只观察结生，不久就能超越结生，使死亡刹那所生起的名色成为所缘。这个道理也可以用劈木板、拔头发等譬喻来说明。


Tattha pacchimanisajjato pabhuti yāva paṭisandhito ārammaṇaṃ katvā pavattaṃ ñāṇaṃ pubbenivāsañāṇaṃ nāma na hoti. Taṃ pana parikammasamādhiñāṇaṃ nāma hoti. Atītaṃsañāṇantipi eke vadanti. Taṃ rūpāvacaraṃ sandhāya na yujjati. Yadā panassa bhikkhuno paṭisandhiṃ atikkamma cutikkhaṇe pavattitanāmarūpaṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjati, tasmiñca niruddhe tadevārammaṇaṃ katvā cattāri pañca vā javanāni javanti. Sesaṃ pubbe vuttanayeneva purimāni parikammādināmakāni kāmāvacarāni honti. Pacchimaṃ rūpāvacaraṃ catutthajjhānikaṃ appanācittaṃ. Tadāssa yaṃ tena cittena saha ñāṇaṃ uppajjati, idaṃ pubbenivāsānussatiñāṇaṃ nāma. Tena ñāṇena sampayuttāya satiyā anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ, ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussaratīti (dī. ni. 1.244).

404. Tattha ekampi jātinti ekampi paṭisandhimūlaṃ cutipariyosānaṃ ekabhavapariyāpannaṃ khandhasantānaṃ. Esa nayo dvepi jātiyotiādīsupi. Anekepi saṃvaṭṭakappetiādīsu pana parihāyamāno kappo saṃvaṭṭakappo, vaḍḍhamāno vivaṭṭakappoti veditabbo. Tattha saṃvaṭṭena saṃvaṭṭaṭṭhāyī gahito hoti, taṃmūlakattā. Vivaṭṭena ca vivaṭṭaṭṭhāyī, evañhi sati yāni tāni ‘‘cattārimāni, bhikkhave, kappassa asaṅkhyeyyāni. Katamāni cattāri? Saṃvaṭṭo, saṃvaṭṭaṭṭhāyī, vivaṭṭo, vivaṭṭaṭṭhāyīti (a. ni. 4.156 thokaṃ visadisaṃ) vuttāni, tāni pariggahitāni honti.

Tattha tayo saṃvaṭṭā – āposaṃvaṭṭo, tejosaṃvaṭṭo, vāyosaṃvaṭṭoti. Tisso saṃvaṭṭasīmā – ābhassarā, subhakiṇhā, vehapphalāti.

Yadā kappo tejena saṃvaṭṭati, ābhassarato heṭṭhā agginā ḍayhati. Yadā āpena saṃvaṭṭati, subhakiṇhato heṭṭhā udakena vilīyati. Yadā vāyunā saṃvaṭṭati, vehapphalato heṭṭhā vātena viddhaṃsati. Vitthārato pana sadāpi ekaṃ buddhakhettaṃ vinassati.

Buddhakhettaṃ nāma tividhaṃ hoti – jātikhettaṃ, āṇākhettaṃ, visayakhettañca. Tattha jātikhettaṃ dasasahassacakkavāḷapariyantaṃ hoti. Yaṃ tathāgatassa paṭisandhigahaṇādīsu kampati. Āṇākhettaṃ koṭisatasahassacakkavāḷapariyantaṃ, yattha ratanasuttaṃ (khu. pā. 6.1 ādayo) khandhaparittaṃ (cūḷava. 251; a. ni. 4.67) dhajaggaparittaṃ (saṃ. ni. 1.249) āṭānāṭiyaparittaṃ (dī. ni. 3.275 ādayo) moraparittanti (jā. 1.2.17-18) imesaṃ parittānaṃ ānubhāvo vattati. Visayakhettaṃ anantamaparimāṇaṃ. Yaṃ ‘‘yāvatā vā pana ākaṅkheyyā’’ti (a. ni. 3.81) vuttaṃ, yattha yaṃ yaṃ tathāgato ākaṅkhati, taṃ taṃ jānāti. Evametesu tīsu buddhakhettesu ekaṃ āṇākhettaṃ vinassati. Tasmiṃ pana vinassante jātikhettampi vinaṭṭhameva hoti. Vinassantañca ekatova vinassati, saṇṭhahantampi ekato saṇṭhahati. Tassevaṃ vināso ca saṇṭhahanañca veditabbaṃ.



我来直译这段巴利文：
其中，从最后坐姿开始直到结生作为所缘而生起的智，不是称为宿住智。那是称为预备定智。有些人也称之为过去分智。这对于色界的不合适。当比丘超越结生，以死亡刹那所生起的名色为所缘，意门转向心生起，当那个灭去时，以那个为所缘，四个或五个速行心生起。其余如前所说，前面的称为遍作等的是欲界的。最后是色界第四禅的安止心。那时与那个心一起生起的智，这就称为宿住随念智。以那个智相应的念，能忆念种种宿住。即是：一生、两生......如是带相带标志地忆念种种宿住。
404. 其中"一生"是指以一个结生为始、以死亡为终的一期生存所摄的蕴相续。"两生"等也是这个道理。在"多个坏劫"等中，衰退的劫称为坏劫，增长的称为成劫。其中以坏劫包括了坏住劫，因为是以它为根本。以成劫包括了成住劫。这样就包括了所说的"诸比丘，有四个不可数的劫。是哪四个？坏劫、坏住劫、成劫、成住劫"。
其中有三种坏劫：水坏劫、火坏劫、风坏劫。有三个坏劫界限：光音天、遍净天、广果天。
当劫被火所坏时，从光音天以下被火烧毁。当被水所坏时，从遍净天以下被水融化。当被风所坏时，从广果天以下被风摧毁。从广义来说，每次都是一个佛土被毁灭。
佛土有三种：生土、威令土、境土。其中生土以一万个世界为边际，是如来受胎等时震动的。威令土以十亿个世界为边际，是宝经、蕴护卫、幢顶护卫、阿吒那帝护卫、孔雀护卫等这些护卫的威力所及之处。境土是无边无量的，如说"乃至所欲"，如来想知道什么就能知道什么。在这三种佛土中，一个威令土被毁灭。当它被毁灭时，生土也就被毁灭了。被毁灭时是一起被毁灭，形成时也是一起形成。它的毁灭和形成应当这样理解。

405. Yasmiṃ hi samaye kappo agginā nassati, āditova kappavināsakamahāmegho vuṭṭhahitvā koṭisatasahassacakkavāḷe ekaṃ mahāvassaṃ vassati. Manussā tuṭṭhahaṭṭhā sabbabījāni nīharitvā vapanti. Sassesu pana gokhāyitakamattesu jātesu gadrabharavaṃ ravanto ekabindumpi na vassati, tadā pacchinnaṃ pacchinnameva vassaṃ hoti. Idaṃ sandhāya hi bhagavatā ‘‘hoti kho so, bhikkhave, samayo yaṃ bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni devo na vassatī’’ti (a. ni. 7.66) vuttaṃ. Vassūpajīvino sattā kālaṅkatvā brahmaloke nibbattanti, pupphaphalūpajīviniyo ca devatā. Evaṃ dīghe addhāne vītivatte tattha tattha udakaṃ parikkhayaṃ gacchati, athānupubbena macchakacchapāpi kālaṅkatvā brahmaloke nibbattanti, nerayikasattāpi. Tattha nerayikā sattamasūriyapātubhāve vinassantīti eke.

Jhānaṃ vinā natthi brahmaloke nibbatti, etesañca keci dubbhikkhapīḷitā keci abhabbā jhānādhigamāya, te kathaṃ tattha nibbattantīti. Devaloke paṭiladdhajjhānavasena. Tadā hi ‘‘vassasatasahassassaccayena kappuṭṭhānaṃ bhavissatī’’ti lokabyūhā nāma kāmāvacaradevā muttasirā vikiṇṇakesā rudamukhā assūni hatthehi puñchamānā rattavatthanivatthā ativiya virūpavesadhārino hutvā manussapathe vicarantā evaṃ ārocenti ‘‘mārisā ito vassasatasahassassaccayena kappavuṭṭhānaṃ bhavissati, ayaṃ loko vinassissati, mahāsamuddopi ussussissati, ayañca mahāpathavī sineru ca pabbatarājā uddayhissanti vinassissanti. Yāva brahmalokā lokavināso bhavissati. Mettaṃ mārisā bhāvetha, karuṇaṃ, muditaṃ, upekkhaṃ mārisā bhāvetha, mātaraṃ upaṭṭhahatha, pitaraṃ upaṭṭhahatha, kule jeṭṭhāpacāyino hothā’’ti.

Tesaṃ vacanaṃ sutvā yebhuyyena manussā ca bhummadevatā ca saṃvegajātā aññamaññaṃ muducittā hutvā mettādīni puññāni karitvā devaloke nibbattanti. Tattha dibbasudhābhojanaṃ bhuñjitvā vāyokasiṇe parikammaṃ katvā jhānaṃ paṭilabhanti. Tadaññe pana aparāpariyavedanīyena kammena devaloke nibbattanti. Aparāpariyavedanīyakammarahito hi saṃsāre saṃsaramāno satto nāma natthi. Tepi tattha tatheva jhānaṃ paṭilabhanti. Evaṃ devaloke paṭiladdhajjhānavasena sabbepi brahmaloke nibbattantīti.

Vassūpacchedato pana uddhaṃ dīghassa addhuno accayena dutiyo sūriyo pātubhavati. Vuttampi cetaṃ bhagavatā ‘‘hoti kho so, bhikkhave, samayo’’ti sattasūriyaṃ (a. ni. 

我来直译这段巴利文：
405. 当劫被火所毁灭时，首先升起劫毁大云，在十亿个世界中降下一场大雨。人们欢喜雀跃，取出所有种子播种。但当庄稼长到牛可啃食的高度时，就像驴叫一样一滴也不下雨，那时雨就完全断绝了。世尊就是针对这个说："诸比丘，有这样的时候，很多年、很多百年、很多千年、很多十万年天不下雨。"依赖雨水生存的众生死后往生梵天界，以及依赖花果生存的诸天神。如此长时间过去后，各处的水逐渐枯竭，然后鱼和龟也相继死去往生梵天界，地狱众生也是。关于这些，有人说地狱众生在第七个太阳出现时灭亡。
没有禅那就无法往生梵天界，这些众生有些被饥荒所苦，有些没有能力证得禅那，他们怎么能往生那里呢？是依靠在天界获得禅那的力量。那时"经过十万年后将有劫起"，称为世间庄严的欲界诸天神披散着头发，泪流满面，以手拭泪，身着红衣，现出极为丑陋的形象，在人间游行宣告："诸贤者，从现在起十万年后将有劫起，这个世界将灭亡，大海将干涸，这个大地和须弥山王将被烧毁灭亡。直至梵天界都将有世界的毁灭。诸贤者，应当修习慈心、悲心、喜心、舍心，应当侍奉母亲，侍奉父亲，应当尊敬家中长者。"
听到他们的话，大多数人和地居天神生起警惕，彼此心变柔软，行慈等善业而往生天界。在那里享用天界的净食后，对风遍作预备修习而获得禅那。其他的则以后后受报业往生天界。因为没有一个在轮回中轮转的众生是没有后后受报业的。他们也同样在那里获得禅那。这样通过在天界获得禅那的力量，所有众生都往生梵天界。
从雨水断绝之后经过长时间，第二个太阳出现。这也是世尊所说的："诸比丘，有这样的时候"七太阳经。

7.66) vitthāretabbaṃ. Pātubhūte ca pana tasmiṃ neva rattiparicchedo, na divāparicchedo paññāyati. Eko sūriyo uṭṭheti, eko atthaṃ gacchati. Avicchinnasūriyasantāpova loko hoti. Yathā ca pakatisūriye sūriyadevaputto hoti, evaṃ kappavināsakasūriye natthi. Tattha pakatisūriye vattamāne ākāse valāhakāpi dhūmasikhāpi caranti. Kappavināsakasūriye vattamāne vigatadhūmavalāhakaṃ ādāsamaṇḍalaṃ viya nimmalaṃ nabhaṃ hoti. Ṭhapetvā pañca mahānadiyo sesakunnadīādīsu udakaṃ sussati.

Tatopi dīghassa addhuno accayena tatiyo sūriyo pātubhavati. Yassa pātubhāvā mahānadiyopi sussanti.

Tatopi dīghassa addhuno accayena catuttho sūriyo pātubhavati. Yassa pātubhāvā himavati mahānadīnaṃ pabhavā ‘‘sīhapapāto haṃsapātano kaṇṇamuṇḍako rathakāradaho anotattadaho chaddantadaho kuṇāladaho’’ti ime satta mahāsarā sussanti.

Tatopi dīghassa addhuno accayena pañcamo sūriyo pātubhavati. Yassa pātubhāvā anupubbena mahāsamudde aṅgulipabbatemanamattampi udakaṃ na saṇṭhāti.

Tatopi dīghassa addhuno accayena chaṭṭho sūriyo pātubhavati. Yassa pātubhāvā sakalacakkavāḷaṃ ekadhūmaṃ hoti. Pariyādiṇṇasinehaṃ dhūmena. Yathā cidaṃ, evaṃ koṭisatasahassacakkavāḷānipi.

Tatopi dīghassa addhuno accayena sattamo sūriyo pātubhavati. Yassa pātubhāvā sakalacakkavāḷaṃ ekajālaṃ hoti saddhiṃ koṭisatasahassacakkavāḷehi. Yojanasatikādibhedāni sinerukūṭānipi palujjitvā ākāseyeva antaradhāyanti. Sā aggijālā uṭṭhahitvā cātumahārājike gaṇhāti. Tattha kanakavimānaratanavimānamaṇivimānāni jhāpetvā tāvatiṃsabhavanaṃ gaṇhāti. Eteneva upāyena yāva paṭhamajjhānabhūmiṃ gaṇhāti. Tattha tayopi brahmaloke jhāpetvā ābhassare āhacca tiṭṭhati. Sā yāva aṇumattampi saṅkhāragataṃ atthi, tāva na nibbāyati. Sabbasaṅkhāraparikkhayā pana sappitelajhāpanaggisikhā viya chārikampi anavasesetvā nibbāyati. Heṭṭhāākāsena saha upariākāso eko hoti mahandhakāro.

406. Atha dīghassa addhuno accayena mahāmegho uṭṭhahitvā paṭhamaṃ sukhumaṃ sukhumaṃ vassati . Anupubbena kumudanāḷayaṭṭhimusalatālakkhandhādippamāṇāhi dhārāhi vassanto koṭisatasahassacakkavāḷesu sabbaṃ daḍḍhaṭṭhānaṃ pūretvā antaradhāyati. Taṃ udakaṃ heṭṭhā ca tiriyañca vāto samuṭṭhahitvā ghanaṃ karoti parivaṭumaṃ paduminipatte udakabindusadisaṃ. Kathaṃ tāva mahantaṃ udakarāsiṃ ghanaṃ karotīti ce? Vivarasampadānato. Tañhissa tamhi tamhi vivaraṃ deti. Taṃ evaṃ vātena sampiṇḍiyamānaṃ ghanaṃ kariyamānaṃ parikkhayamānaṃ anupubbena heṭṭhā otarati. Otiṇṇe otiṇṇe udake brahmalokaṭṭhāne brahmalokā, upari catukāmāvacaradevalokaṭṭhāne ca devalokā pātubhavanti.

Purimapathaviṭṭhānaṃ otiṇṇe pana balavavātā uppajjanti. Te taṃ pihitadvāre dhamakaraṇe ṭhitaudakamiva nirassāsaṃ katvā rundhanti. Madhurodakaṃ parikkhayaṃ gacchamānaṃ upari rasapathaviṃ samuṭṭhāpeti. Sā vaṇṇasampannā ceva hoti gandharasasampannā ca nirudakapāyāsassa upari paṭalaṃ viya.

Tadā ca ābhassarabrahmaloke paṭhamatarābhinibbattā sattā āyukkhayā vā puññakkhayā vā tato cavitvā idhūpapajjanti. Te honti sayaṃpabhā antalikkhacarā. Te aggaññasutte (dī. ni. 

我来直译这段巴利文：
应当详述七太阳经。当第二个太阳出现时，既无法分辨夜晚，也无法分辨白天。一个太阳升起，一个太阳落下。世界处于不间断的太阳灼热中。像平常的太阳中有太阳天子，在毁灭劫的太阳中没有。在平常的太阳运行时，天空中有云层和烟雾飘动。在毁灭劫的太阳运行时，天空没有烟云，如同镜面般清净。除了五条大河外，其余小河等中的水干涸。
经过很长时间后，第三个太阳出现。因它的出现，大河也干涸。
经过很长时间后，第四个太阳出现。因它的出现，雪山中大河的源头——狮子瀑布、天鹅瀑布、耳圆池、车匠池、无热恼池、六牙池、鸠那罗池，这七大湖泊干涸。
经过很长时间后，第五个太阳出现。因它的出现，大海中逐渐连指节深的水也不留存。
经过很长时间后，第六个太阳出现。因它的出现，整个世界充满烟雾。被烟耗尽水分。就像这个，十亿个世界系也是如此。
经过很长时间后，第七个太阳出现。因它的出现，整个世界系连同十亿个世界系成为一片火海。百由旬等高的须弥山峰崩塌消失在虚空中。那火焰升起吞没四大王天。在那里焚烧金宫、宝宫、玉宫后吞没三十三天界。以此方式直到吞没初禅地。在那里焚烧三种梵天界后达到光音天而止。只要还有微细的有为法存在，火就不会熄灭。但当一切有为法灭尽时，就像烧尽酥油的火焰一样，连灰烬也不留地熄灭。下方虚空与上方虚空合为一体，成为大黑暗。
406. 然后经过很长时间，大云升起，最初降下细雨。逐渐以莲茎、杵柄、棕榈树干等粗细的雨滴降下，充满十亿个世界系中所有被烧毁的地方后消失。那水被下方和四方生起的风使之凝结，变得坚实如莲叶上的水珠。如何使如此大量的水凝结呢？是通过给予空隙。因为它在各处给予空隙。这样被风压缩，被使之凝结，被消减，逐渐下降。随着水的下降，在梵天界处出现梵天界，在上方四欲界天界处出现天界。
当水降到原来大地处时，强风生起。这些风使水像密封的风箱中的水一样无法流出而受阻。甜水减少时在上面形成地味。它具有美好的色泽，也具有香和味，如无水乳粥上的膜。
那时，较早出生在光音天梵天界的众生，因寿命尽或福德尽而从那里死亡往生到这里。他们是自身发光、行于虚空中的。如长部《起源经》中所说。;

3.119) vuttanayena taṃ rasapathaviṃ sāyitvā taṇhābhibhūtā āluppakārakaṃ paribhuñjituṃ upakkamanti. Atha nesaṃ sayaṃpabhā antaradhāyati, andhakāro hoti. Te andhakāraṃ disvā bhāyanti.

Tato nesaṃ bhayaṃ nāsetvā sūrabhāvaṃ janayantaṃ paripuṇṇapaṇṇāsayojanaṃ sūriyamaṇḍalaṃ pātubhavati, te taṃ disvā ‘‘ālokaṃ paṭilabhimhā’’ti haṭṭhatuṭṭhā hutvā ‘‘amhākaṃ bhītānaṃ bhayaṃ nāsetvā sūrabhāvaṃ janayanto uṭṭhito, tasmā ‘‘sūriyo hotū’’ti sūriyotvevassa nāmaṃ karonti.

Atha sūriye divasaṃ ālokaṃ katvā atthaṅgate yampi ālokaṃ labhimhā, sopi no naṭṭhoti puna bhītā honti. Tesaṃ evaṃ hoti ‘‘sādhu vatassa sace aññaṃ ālokaṃ labheyyāmā’’ti. Tesaṃ cittaṃ ñatvā viya ekūnapaṇṇāsayojanaṃ candamaṇḍalaṃ pātubhavati. Te taṃ disvā bhiyyoso mattāya haṭṭhatuṭṭhā hutvā ‘‘amhākaṃ chandaṃ ñatvā viya uṭṭhito, tasmā cando hotū’’ti candotvevassa nāmaṃ karonti. Evaṃ candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pātubhavanti.

Tato pabhuti rattindivā paññāyanti, anukkamena ca māsaddhamāsautusaṃvaccharā. Candimasūriyānaṃ pana pātubhūtadivaseyeva sinerucakkavāḷahimavantapabbatā pātubhavanti. Te ca kho apubbaṃ acarimaṃ phagguṇapuṇṇamadivaseyeva pātubhavanti. Kathaṃ? Yathā nāma kaṅgubhatte paccamāne ekappahāreneva pupphuḷakāni uṭṭhahanti. Eke padesā thūpathūpā honti, eke ninnaninnā, eke samasamā. Evamevaṃ thūpathūpaṭṭhāne pabbatā honti, ninnaninnaṭṭhāne samuddā, samasamaṭṭhāne dīpāti.

Atha tesaṃ sattānaṃ rasapathaviṃ paribhuñjantānaṃ kamena ekacce vaṇṇavanto, ekacce dubbaṇṇā honti. Tattha vaṇṇavanto dubbaṇṇe atimaññanti. Tesaṃ atimānapaccayā sāpi rasapathavī antaradhāyati. Bhūmipappaṭako pātubhavati. Atha nesaṃ teneva nayena sopi antaradhāyati. Padālatā pātubhavati. Teneva nayena sāpi antaradhāyati. Akaṭṭhapāko sāli pātubhavati akaṇo athuso suddho sugandho taṇḍulapphalo.

Tato nesaṃ bhājanāni uppajjanti. Te sāliṃ bhājane ṭhapetvā pāsāṇapiṭṭhiyā ṭhapenti, sayameva jālasikhā uṭṭhahitvā taṃ pacati. So hoti odano sumanajātipupphasadiso, na tassa sūpena vā byañjanena vā karaṇīyaṃ atthi. Yaṃ yaṃ rasaṃ bhuñjitukāmā honti, taṃ taṃ rasova hoti. Tesaṃ taṃ oḷārikaṃ āhāraṃ āharayataṃ tato pabhuti muttakarīsaṃ sañjāyati. Atha nesaṃ tassa nikkhamanatthāya vaṇamukhāni pabhijjanti, purisassa purisabhāvo, itthiyāpi itthibhāvo pātubhavati.

Tatra sudaṃ itthī purisaṃ, puriso ca itthiṃ ativelaṃ upanijjhāyati. Tesaṃ ativelaṃ upanijjhāyanapaccayā kāmapariḷāho uppajjati. Tato methunadhammaṃ paṭisevanti. Te asaddhammapaṭisevanapaccayā viññūhi garahiyamānā viheṭhiyamānā tassa asaddhammassa paṭicchādanahetu agārāni karonti. Te agāraṃ ajjhāvasamānā anukkamena aññatarassa alasajātikassa sattassa diṭṭhānugatiṃ āpajjantā sannidhiṃ karonti. Tato pabhuti kaṇopi thusopi taṇḍulaṃ pariyonandhati, lāyitaṭṭhānampi na paṭivirūhati.

Te sannipatitvā anutthunanti ‘‘pāpakā vata bho dhammā sattesu pātubhūtā, mayaṃ hi pubbe manomayā ahumhā’’ti aggaññasutte (dī. ni. 


3.119) 按照上述方式，他们品尝了这种地味，被贪欲所驱使，开始过度贪食。于是他们的自身光明消失了，天地陷入黑暗。他们看到黑暗就感到恐惧。
为了驱散他们的恐惧，一个能产生光明、直径五十由旬的日轮出现了。他们看到后欢喜雀跃说："我们重见光明了！"他们说："它为我们这些恐惧的人驱散了恐惧，带来了光明，因此应该叫它'太阳'"，于是给它取名为"太阳"。
当太阳照亮白天后落下，他们又说："我们得到的光明又消失了"，再次感到恐惧。他们心想："如果能再得到别的光明就好了。"仿佛知晓他们的心意，一个直径四十九由旬的月轮出现了。他们看到后更加欢喜雀跃，说："它仿佛知晓我们的心愿而升起，因此应该叫它'月亮'"，于是给它取名为"月亮"。当日月出现后，星辰也随之出现。
从那时起，人们开始辨识昼夜，渐渐地也有了月半月、季节和年份。在日月出现的同一天，须弥山、轮围山和雪山也出现了。它们都是在二月满月这一天同时出现的。如何出现的呢？就像煮稻米粥时，泡沫同时冒出来一样。有些地方隆起，有些地方凹陷，有些地方平坦。同样地，隆起的地方成为山脉，凹陷的地方成为海洋，平坦的地方成为洲陆。
当这些众生食用地味时，渐渐地有些变得容貌美好，有些变得容貌丑陋。容貌美好的就轻视容貌丑陋的。由于他们的傲慢，地味就消失了。地皮出现了。他们又按照同样的方式使用，地皮也消失了。地膜出现了。同样地，地膜也消失了。然后出现了不需耕种的稻米，没有糠秕，没有粗壳，清净芳香，都是白米。
之后他们有了容器。他们把稻米放在容器中，再放在石头上，火焰自然升起把稻米煮熟。煮好的饭像素馨花一样洁白，不需要汤或咖喱。他们想要什么味道，就会有什么味道。当他们食用这种粗糙的食物后，开始产生大小便。为了排泄，他们的身体出现了孔道，男性显现出男性特征，女性显现出女性特征。
于是女人过分注视男人，男人过分注视女人。由于他们过分注视，产生了淫欲。然后他们从事淫欲。由于从事这种不正当的行为，他们受到智者的谴责和折磨，为了隐藏这种不正当的行为，他们建造房屋。他们住在房子里后，gradually效仿某个懒惰众生的行为，开始储存粮食。从那时起，稻米开始长出糠秕和粗壳，收割过的地方也不再重新生长。
他们聚集在一起悲叹说："诸位，众生中出现了邪恶的现象，我们以前是意生身"，如《起源经》中所说。

3.128) vuttanayena vitthāretabbaṃ. Tato mariyādaṃ ṭhapenti. Atha aññataro satto aññassa bhāgaṃ adinnaṃ ādiyati. Taṃ dvikkhattuṃ paribhāsetvā tatiyavāre pāṇileṭṭudaṇḍehi paharanti. Te evaṃ adinnādānagarahamusāvādadaṇḍādānesu uppannesu sannipatitvā cintayanti ‘‘yaṃnūna mayaṃ ekaṃ sattaṃ sammanneyyāma, yo no sammā khīyitabbaṃ khīyeyya, garahitabbaṃ garaheyya, pabbājetabbaṃ pabbājeyya, mayaṃ panassa sālīnaṃ bhāgaṃ anuppadassāmā’’ti.

Evaṃ katasanniṭṭhānesu pana sattesu imasmiṃ tāva kappe ayameva bhagavā bodhisattabhūto tena samayena tesu sattesu abhirūpataro ca dassanīyataro ca mahesakkhataro ca buddhisampanno paṭibalo niggahapaggahaṃ kātuṃ. Te taṃ upasaṅkamitvā yācitvā sammanniṃsu. So tena mahājanena sammatoti mahāsammato, khettānaṃ adhipatīti khattiyo, dhammena samena pare rañjetīti rājāti tīhi nāmehi paññāyittha. Yañhi loke acchariyaṭṭhānaṃ, bodhisattova tattha ādipurisoti evaṃ bodhisattaṃ ādiṃ katvā khattiyamaṇḍale saṇṭhite anupubbena brāhmaṇādayopi vaṇṇā saṇṭhahiṃsu.

Tattha kappavināsakamahāmeghato yāva jālupacchedo, idamekaṃ asaṅkhyeyyaṃ saṃvaṭṭoti vuccati.

Kappavināsakajālupacchedato yāva koṭisatasahassacakkavāḷaparipūrako sampattimahāmegho, idaṃ dutiyaṃ asaṅkhyeyyaṃ saṃvaṭṭaṭṭhāyīti vuccati.

Sampattimahāmeghato yāva candimasūriyapātubhāvo, idaṃ tatiyaṃ asaṅkhyeyyaṃ vivaṭṭoti vuccati.

Candimasūriyapātubhāvato yāva puna kappavināsakamahāmegho, idaṃ catutthaṃ asaṅkhyeyyaṃ vivaṭṭaṭṭhāyīti vuccati. Imāni cattāri asaṅkhyeyyāni eko mahākappo hoti. Evaṃ tāva agginā vināso ca saṇṭhahanañca veditabbaṃ.

407. Yasmiṃ pana samaye kappo udakena nassati, āditova kappavināsakamahāmegho uṭṭhahitvāti pubbe vuttanayeneva vitthāretabbaṃ. Ayaṃ pana viseso, yathā tattha dutiyasūriyo, evamidha kappavināsako khārudakamahāmegho vuṭṭhāti. So ādito sukhumaṃ sukhumaṃ vassanto anukkamena mahādhārāhi koṭisatasahassacakkavāḷānaṃ pūrento vassati. Khārudakena phuṭṭhaphuṭṭhā pathavīpabbatādayo vilīyanti, udakaṃ samantato vātehi dhāriyati. Pathavito yāva dutiyajjhānabhūmiṃ udakaṃ gaṇhāti. Tattha tayopi brahmaloke vilīyāpetvā subhakiṇhe āhacca tiṭṭhati. Taṃ yāva aṇumattampi saṅkhāragataṃ atthi, tāva na vūpasammati. Udakānugataṃ pana sabbasaṅkhāragataṃ abhibhavitvā sahasā vūpasammati antaradhānaṃ gacchati. Heṭṭhāākāsena saha upariākāso eko hoti mahandhakāroti sabbaṃ vuttasadisaṃ. Kevalaṃ panidha ābhassarabrahmalokaṃ ādiṃ katvā loko pātubhavati. Subhakiṇhato ca cavitvā ābhassaraṭṭhānādīsu sattā nibbattanti.

Tattha kappavināsakamahāmeghato yāva kappavināsakudakūpacchedo, idamekaṃ asaṅkhyeyyaṃ. Udakūpacchedato yāva sampattimahāmegho, idaṃ dutiyaṃ asaṅkhyeyyaṃ. Sampattimahāmeghato…pe… imāni cattāri asaṅkhyeyyāni eko mahākappo hoti. Evaṃ udakena vināso ca saṇṭhahanañca veditabbaṃ.



3.128) 应当按照前述方式详细解说。之后他们建立界限。这时有一个众生拿走了另一个人未给予的份额。他们训斥他两次，第三次就用手、土块和棍棒打他。当偷盗、指责、妄语和暴力出现后，他们聚集在一起思考："我们应当推选一个人，他能适当地指责该指责的，谴责该谴责的，驱逐该驱逐的，我们将给他一份稻米作为报酬。"
当众生们这样决定时，在这个劫期，现在的世尊当时是菩萨，在那些众生中最为端庄、最为俊美、最有威德、最具智慧，有能力执行惩罚和奖励。他们走近他并请求他，推选他为首领。因为他被大众推选，所以称为"大众认可者"（महासम्मत）；因为他是田地的主人，所以称为"刹帝利"；因为他以正法平等地使人民愉悦，所以称为"国王"，他以这三个名号而闻名。因为世间任何稀有之事，菩萨都是其中的最初之人，就这样以菩萨为开始建立了刹帝利阶层，随后婆罗门等其他种姓也逐渐形成。
从毁灭劫的大云直到火焰止息，这称为第一个无数劫，称为"坏劫"。
从毁灭劫的火焰止息直到遍满十万亿世界的吉祥大云，这称为第二个无数劫，称为"坏住劫"。
从吉祥大云直到日月出现，这称为第三个无数劫，称为"成劫"。
从日月出现直到再次出现毁灭劫的大云，这称为第四个无数劫，称为"成住劫"。这四个无数劫构成一个大劫。这就是关于火的毁灭和形成应当了解的内容。
当劫由水毁灭时，首先升起毁灭劫的大云，应当按照前述方式详细解说。这里的不同之处是：就像之前说的第二个太阳，这里升起毁坏劫的咸水大云。它最初降下细雨，逐渐形成大雨，充满十万亿个世界。被咸水触及的地球和山脉等都溶解，水被四面八方的风托着。水从地上一直上升到第二禅天。在那里溶解了三个梵天界，止于遍净天。只要还有丝毫的有为法存在，它就不会停止。但是一旦征服了所有被水浸透的有为法，它就会突然停止并消失。下方虚空与上方虚空合为一体，成为大黑暗，其余都与前述相同。但这里是从光音天开始世界显现。从遍净天死后的众生转生到光音天等处。
从毁灭劫的大云直到毁灭劫的止水，这是第一个无数劫。从止水直到吉祥大云，这是第二个无数劫。从吉祥大云......（中略）......这四个无数劫构成一个大劫。这就是关于水的毁灭和形成应当了解的内容。

408. Yasmiṃ samaye kappo vātena vinassati, āditova kappavināsakamahāmegho uṭṭhahitvāti pubbe vuttanayeneva vitthāretabbaṃ. Ayaṃ pana viseso, yathā tattha dutiyasūriyo, evamidha kappavināsanatthaṃ vāto samuṭṭhāti. So paṭhamaṃ thūlarajaṃ uṭṭhāpeti. Tato saṇharajaṃ sukhumavālikaṃ thūlavālikaṃ sakkharapāsāṇādayoti yāva kūṭāgāramatte pāsāṇe visamaṭṭhāne ṭhitamahārukkhe ca uṭṭhāpeti. Te pathavito nabhamuggatā na ca puna patanti. Tattheva cuṇṇavicuṇṇā hutvā abhāvaṃ gacchanti.

Athānukkamena heṭṭhā mahāpathaviyā vāto samuṭṭhahitvā pathaviṃ parivattetvā uddhaṃmūlaṃ katvā ākāse khipati. Yojanasatappamāṇāpi pathavippadesā dviyojanatiyojanacatuyojanapañcayojanasatappamāṇāpi bhijjitvā vātavegena khittā ākāseyeva cuṇṇavicuṇṇā hutvā abhāvaṃ gacchanti. Cakkavāḷapabbatampi sinerupabbatampi vāto ukkhipitvā ākāse khipati. Te aññamaññaṃ abhihantvā cuṇṇavicuṇṇā hutvā vinassanti. Eteneva upāyena bhummaṭṭhakavimānāni ca ākāsaṭṭhakavimānāni ca vināsento chakāmāvacaradevaloke vināsetvā koṭisatasahassacakkavāḷāni vināseti. Tattha cakkavāḷā cakkavāḷehi himavantā himavantehi sinerū sinerūhi aññamaññaṃ samāgantvā cuṇṇavicuṇṇā hutvā vinassanti. Pathavito yāva tatiyajjhānabhūmiṃ vāto gaṇhāti. Tattha tayopi brahmaloke vināsetvā vehapphalaṃ āhacca tiṭṭhati. Evaṃ sabbasaṅkhāragataṃ vināsetvā sayampi vinassati. Heṭṭhāākāsena saha upariākāso eko hoti mahandhakāroti sabbaṃ vuttasadisaṃ. Idha pana subhakiṇhabrahmalokaṃ ādiṃ katvā loko pātubhavati. Vehapphalato ca cavitvā subhakiṇhaṭṭhānādīsu sattā nibbattanti.

Tattha kappavināsakamahāmeghato yāva kappavināsakavātūpacchedo, idamekaṃ asaṅkhyeyyaṃ. Vātūpacchedato yāva sampattimahāmegho, idaṃ dutiyaṃ asaṅkhyeyyaṃ…pe… imāni cattāri asaṅkhyeyyāni eko mahākappo hoti. Evaṃ vātena vināso ca saṇṭhahanañca veditabbaṃ.

409. Kiṃkāraṇā evaṃ loko vinassati? Akusalamūlakāraṇā. Akusalamūlesu hi ussannesu evaṃ loko vinassati. So ca kho rāge ussannatare agginā vinassati. Dose ussannatare udakena vinassati. Keci pana dose ussannatare agginā. Rāge ussannatare udakenāti vadanti. Mohe ussannatare vātena vinassati. Evaṃ vinassantopi ca nirantarameva sattavāre agginā vinassati. Aṭṭhame vāre udakena. Puna sattavāre agginā. Aṭṭhame vāre udakenāti evaṃ aṭṭhame aṭṭhame vāre vinassanto sattakkhattuṃ udakena vinassitvā puna sattavāre agginā nassati. Ettāvatā tesaṭṭhi kappā atītā honti. Etthantare udakena nassanavāraṃ sampattampi paṭibāhitvā laddhokāso vāto paripuṇṇacatusaṭṭhikappāyuke subhakiṇhe viddhaṃsento lokaṃ vināseti.

410. Pubbenivāsaṃ anussarantopi ca kappānussaraṇako bhikkhu etesu kappesu anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe anussarati. Kathaṃ? ‘‘Amutrāsi’’ntiādinā (dī. ni. 

408. 当劫由风毁灭时，首先升起毁灭劫的大云，应当按照前述方式详细解说。这里的不同之处是：就像之前说的第二个太阳，这里为了毁灭劫而兴起大风。它首先掀起粗大的尘土，然后是细小的尘土、细沙、粗沙、砾石等，直到掀起如高楼大小的石块和生长在不平之地的大树。这些被从地上吹到天空后就不再落下，在那里粉碎成灰而消失。
然后渐渐地从大地底下升起风，把大地翻转过来，使其根部朝上抛向空中。百由旬大小的地块，乃至二由旬、三由旬、四由旬、五百由旬大小的地块，被风力吹散抛向空中，在空中粉碎成灰而消失。风把环绕山和须弥山也吹向空中。它们相互碰撞后粉碎消失。以同样的方式，风摧毁地居天宫和空居天宫，摧毁六欲界天，摧毁十万亿个世界。其中世界与世界、雪山与雪山、须弥山与须弥山相互碰撞，粉碎消失。风从地上一直上升到第三禅天。在那里摧毁了三个梵天界后，止于广果天。这样摧毁了一切有为法后，风自身也消失。下方虚空与上方虚空合为一体，成为大黑暗，其余都与前述相同。但这里是从遍净天开始世界显现。从广果天死后的众生转生到遍净天等处。
从毁灭劫的大云直到毁灭劫的止风，这是第一个无数劫。从止风直到吉祥大云，这是第二个无数劫......（中略）......这四个无数劫构成一个大劫。这就是关于风的毁灭和形成应当了解的内容。
409. 为什么世界会这样毁灭？因为不善根的缘故。当不善根增盛时，世界就会这样毁灭。当贪欲特别炽盛时，由火毁灭。当嗔恚特别炽盛时，由水毁灭。有些人则说当嗔恚炽盛时由火毁灭，当贪欲炽盛时由水毁灭。当愚痴特别炽盛时，由风毁灭。在毁灭时，先连续七次由火毁灭，第八次由水毁灭。再七次由火毁灭，第八次由水毁灭。这样每第八次由水毁灭，七次由水毁灭后，再七次由火毁灭。到这时已经过去六十三劫。在这期间，即使轮到水毁灭的时机，风也阻止了水毁灭的机会，摧毁寿命长达六十四劫的遍净天众生，毁灭世界。
410. 当比丘回忆宿命时，能够忆念这些劫中的许多坏劫、许多成劫、许多坏成劫。如何忆念？如"我曾在那里"等所说。

1.244) nayena.

Tattha amutrāsinti amumhi saṃvaṭṭakappe ahaṃ amumhi bhave vā yoniyā vā gatiyā vā viññāṇaṭṭhitiyā vā sattāvāse vā sattanikāye vā āsiṃ. Evaṃnāmoti tisso vā phusso vā. Evaṃgottoti kaccāno vā kassapo vā. Idamassa atītabhave attano nāmagottānussaraṇavasena vuttaṃ. Sace pana tasmiṃ kāle attano vaṇṇasampattiṃ vā lūkhapaṇītajīvikabhāvaṃ vā sukhadukkhabahulataṃ vā appāyukadīghāyukabhāvaṃ vā anussaritukāmo hoti, tampi anussaratiyeva. Tenāha ‘‘evaṃvaṇṇo…pe… evamāyupariyanto’’ti.

Tattha evaṃvaṇṇoti odāto vā sāmo vā. Evamāhāroti sālimaṃsodanāhāro vā pavattaphalabhojano vā. Evaṃ sukhadukkhapaṭisaṃvedīti anekappakārena kāyikacetasikānaṃ sāmisanirāmisādippabhedānaṃ vā sukhadukkhānaṃ paṭisaṃvedī. Evamāyupariyantoti evaṃ vassasataparimāṇāyupariyanto vā caturāsītikappasatasahassāyupariyanto vā. So tato cuto amutra udapādinti sohaṃ tato bhavato yonito gatito viññāṇaṭṭhitito sattāvāsato sattanikāyato vā cuto puna amukasmiṃ nāma bhave yoniyā gatiyā viññāṇaṭṭhitiyā sattāvāse sattanikāye vā udapādiṃ. Tatrāpāsinti atha tatrāpi bhave yoniyā gatiyā viññāṇaṭṭhitiyā sattāvāse sattanikāye vā puna ahosiṃ. Evaṃnāmotiādi vuttanayameva.

Apica yasmā amutrāsinti idaṃ anupubbena ārohantassa yāvadicchakaṃ anussaraṇaṃ. So tato cutoti paṭinivattantassa paccavekkhaṇaṃ, tasmā ‘‘idhūpapanno’’ti imissā idhūpapattiyā anantaramevassa upapattiṭṭhānaṃ sandhāya ‘‘amutra udapādi’’nti idaṃ vuttanti veditabbaṃ. Tatrāpāsinti evamādi panassa tatra imissā upapattiyā anantare upapattiṭṭhāne nāmagottādīnaṃ anussaraṇadassanatthaṃ vuttaṃ. So tato cuto idhūpapannoti svāhaṃ tato anantarūpapattiṭṭhānato cuto idha asukasmiṃ nāma khattiyakule vā brāhmaṇakule vā nibbattoti. Itīti evaṃ. Sākāraṃ sauddesanti nāmagottavasena sauddesaṃ, vaṇṇādivasena sākāraṃ. Nāmagottena hi satto tisso kassapoti uddisīyati. Vaṇṇādīhi sāmo odātoti nānattato paññāyati. Tasmā nāmagottaṃ uddeso, itare ākārā. Anekavihitaṃ pubbenivāsamanussaratīti idaṃ uttānatthamevāti.

Pubbenivāsānussatiñāṇakathā niṭṭhitā.

Cutūpapātañāṇakathā

411. Sattānaṃ cutūpapātañāṇakathāya cutūpapātañāṇāyāti (dī. ni. 

1.244) nayena.

Tattha amutrāsinti amumhi saṃvaṭṭakappe ahaṃ amumhi bhave vā yoniyā vā gatiyā vā viññāṇaṭṭhitiyā vā sattāvāse vā sattanikāye vā āsiṃ. Evaṃnāmoti tisso vā phusso vā. Evaṃgottoti kaccāno vā kassapo vā. Idamassa atītabhave attano nāmagottānussaraṇavasena vuttaṃ. Sace pana tasmiṃ kāle attano vaṇṇasampattiṃ vā lūkhapaṇītajīvikabhāvaṃ vā sukhadukkhabahulataṃ vā appāyukadīghāyukabhāvaṃ vā anussaritukāmo hoti, tampi anussaratiyeva. Tenāha ‘‘evaṃvaṇṇo…pe… evamāyupariyanto’’ti.

Tattha evaṃvaṇṇoti odāto vā sāmo vā. Evamāhāroti sālimaṃsodanāhāro vā pavattaphalabhojano vā. Evaṃ sukhadukkhapaṭisaṃvedīti anekappakārena kāyikacetasikānaṃ sāmisanirāmisādippabhedānaṃ vā sukhadukkhānaṃ paṭisaṃvedī. Evamāyupariyantoti evaṃ vassasataparimāṇāyupariyanto vā caturāsītikappasatasahassāyupariyanto vā. So tato cuto amutra udapādinti sohaṃ tato bhavato yonito gatito viññāṇaṭṭhitito sattāvāsato sattanikāyato vā cuto puna amukasmiṃ nāma bhave yoniyā gatiyā viññāṇaṭṭhitiyā sattāvāse sattanikāye vā udapādiṃ. Tatrāpāsinti atha tatrāpi bhave yoniyā gatiyā viññāṇaṭṭhitiyā sattāvāse sattanikāye vā puna ahosiṃ. Evaṃnāmotiādi vuttanayameva.

Apica yasmā amutrāsinti idaṃ anupubbena ārohantassa yāvadicchakaṃ anussaraṇaṃ. So tato cutoti paṭinivattantassa paccavekkhaṇaṃ, tasmā ‘‘idhūpapanno’’ti imissā idhūpapattiyā anantaramevassa upapattiṭṭhānaṃ sandhāya ‘‘amutra udapādi’’nti idaṃ vuttanti veditabbaṃ. Tatrāpāsinti evamādi panassa tatra imissā upapattiyā anantare upapattiṭṭhāne nāmagottādīnaṃ anussaraṇadassanatthaṃ vuttaṃ. So tato cuto idhūpapannoti svāhaṃ tato anantarūpapattiṭṭhānato cuto idha asukasmiṃ nāma khattiyakule vā brāhmaṇakule vā nibbattoti. Itīti evaṃ. Sākāraṃ sauddesanti nāmagottavasena sauddesaṃ, vaṇṇādivasena sākāraṃ. Nāmagottena hi satto tisso kassapoti uddisīyati. Vaṇṇādīhi sāmo odātoti nānattato paññāyati. Tasmā nāmagottaṃ uddeso, itare ākārā. Anekavihitaṃ pubbenivāsamanussaratīti idaṃ uttānatthamevāti.

Pubbenivāsānussatiñāṇakathā niṭṭhitā.

Cutūpapātañāṇakathā

411. Sattānaṃ cutūpapātañāṇakathāya cutūpapātañāṇāyāti (dī. ni. 

1.244) nayena.

Tattha amutrāsinti amumhi saṃvaṭṭakappe ahaṃ amumhi bhave vā yoniyā vā gatiyā vā viññāṇaṭṭhitiyā vā sattāvāse vā sattanikāye vā āsiṃ. Evaṃnāmoti tisso vā phusso vā. Evaṃgottoti kaccāno vā kassapo vā. Idamassa atītabhave attano nāmagottānussaraṇavasena vuttaṃ. Sace pana tasmiṃ kāle attano vaṇṇasampattiṃ vā lūkhapaṇītajīvikabhāvaṃ vā sukhadukkhabahulataṃ vā appāyukadīghāyukabhāvaṃ vā anussaritukāmo hoti, tampi anussaratiyeva. Tenāha ‘‘evaṃvaṇṇo…pe… evamāyupariyanto’’ti.

Tattha evaṃvaṇṇoti odāto vā sāmo vā. Evamāhāroti sālimaṃsodanāhāro vā pavattaphalabhojano vā. Evaṃ sukhadukkhapaṭisaṃvedīti anekappakārena kāyikacetasikānaṃ sāmisanirāmisādippabhedānaṃ vā sukhadukkhānaṃ paṭisaṃvedī. Evamāyupariyantoti evaṃ vassasataparimāṇāyupariyanto vā caturāsītikappasatasahassāyupariyanto vā. So tato cuto amutra udapādinti sohaṃ tato bhavato yonito gatito viññāṇaṭṭhitito sattāvāsato sattanikāyato vā cuto puna amukasmiṃ nāma bhave yoniyā gatiyā viññāṇaṭṭhitiyā sattāvāse sattanikāye vā udapādiṃ. Tatrāpāsinti atha tatrāpi bhave yoniyā gatiyā viññāṇaṭṭhitiyā sattāvāse sattanikāye vā puna ahosiṃ. Evaṃnāmotiādi vuttanayameva.

Apica yasmā amutrāsinti idaṃ anupubbena ārohantassa yāvadicchakaṃ anussaraṇaṃ. So tato cutoti paṭinivattantassa paccavekkhaṇaṃ, tasmā ‘‘idhūpapanno’’ti imissā idhūpapattiyā anantaramevassa upapattiṭṭhānaṃ sandhāya ‘‘amutra udapādi’’nti idaṃ vuttanti veditabbaṃ. Tatrāpāsinti evamādi panassa tatra imissā upapattiyā anantare upapattiṭṭhāne nāmagottādīnaṃ anussaraṇadassanatthaṃ vuttaṃ. So tato cuto idhūpapannoti svāhaṃ tato anantarūpapattiṭṭhānato cuto idha asukasmiṃ nāma khattiyakule vā brāhmaṇakule vā nibbattoti. Itīti evaṃ. Sākāraṃ sauddesanti nāmagottavasena sauddesaṃ, vaṇṇādivasena sākāraṃ. Nāmagottena hi satto tisso kassapoti uddisīyati. Vaṇṇādīhi sāmo odātoti nānattato paññāyati. Tasmā nāmagottaṃ uddeso, itare ākārā. Anekavihitaṃ pubbenivāsamanussaratīti idaṃ uttānatthamevāti.

Pubbenivāsānussatiñāṇakathā niṭṭhitā.

Cutūpapātañāṇakathā

411. Sattānaṃ cutūpapātañāṇakathāya cutūpapātañāṇāyāti (dī. ni. 


我来为您直译这段巴利文:
1.244) 其中"我曾在那里"指在那个劫灭期，或在那个生处、那个胎生、那种趣处、那种识住处、那种有情居处、或那种有情类别中我曾经存在。"如是名"即如帝须或弗沙。"如是姓"即如迦旃延或迦叶。这是依于忆念过去生中自己的名姓而说的。若他想忆念那时自己的容貌庄严或粗劣精美的生活状态或多苦多乐的情况或寿命长短，他也都能忆念。因此说"如是色相...乃至...如是寿量"。
其中"如是色相"即白色或褐色。"如是饮食"即以米饭肉食为食或以野果为食。"如是感受苦乐"即以种种方式体验身心的、有染无染等种种差别的苦乐。"如是寿量"即寿量限度为百岁或八万四千大劫。"我从那里死后生于彼处"即我从那个生处、胎生、趣处、识住处、有情居处或有情类别死后，又生于某个生处、胎生、趣处、识住处、有情居处或有情类别中。"在那里我又"即在那个生处、胎生、趣处、识住处、有情居处或有情类别中我又存在。"如是名"等如前所述。
又因为"我曾在那里"是顺序追溯时随意忆念。"从那里死"是返观时的省察，所以应知"生于此处"这一现生之前的生处，说"生于彼处"是针对这个。"在那里我又"等等是为了显示他在此生之前的生处中忆念名姓等。"从那里死后生于此处"即我从那个紧接的生处死后，生于此处某个刹帝利家或婆罗门家中。"如是"即如此。"具相貌具特征"即以名姓为特征，以色相等为相貌。因为有情以名姓而得称呼为帝须、迦叶等。以色相等而显现为褐色、白色等差别。因此名姓为特征，其余为相貌。"如是忆念种种宿住"这个意思很明显。
宿住随念智论终
死生智论
411.关于有情死生智论中的死生智

1.247) cutiyā ca upapāte ca ñāṇāya. Yena ñāṇena sattānaṃ cuti ca upapāto ca ñāyati, tadatthaṃ dibbacakkhuñāṇatthanti vuttaṃ hoti. Cittaṃ abhinīharati abhininnāmetīti parikammacittaṃ abhinīharati ceva abhininnāmeti ca. Soti so katacittābhinīhāro bhikkhu. Dibbenātiādīsu pana dibbasadisattā dibbaṃ. Devatānañhi sucaritakammanibbattaṃ pittasemharuhirādīhi apalibuddhaṃ upakkilesavimuttatāya dūrepi ārammaṇaṃ sampaṭicchanasamatthaṃ dibbaṃ pasādacakkhu hoti. Idañcāpi vīriyabhāvanābalanibbattaṃ ñāṇacakkhu tādisamevāti dibbasadisattā dibbaṃ. Dibbavihāravasena paṭiladdhattā attanā ca dibbavihārasannissitattāpi dibbaṃ. Ālokapariggahena mahājutikattāpi dibbaṃ. Tirokuṭṭādigatarūpadassanena mahāgatikattāpi dibbaṃ. Taṃ sabbaṃ saddasatthānusāreneva veditabbaṃ.

Dassanaṭṭhena cakkhu. Cakkhukiccakaraṇena cakkhumivātipi cakkhu. Cutūpapātadassanena diṭṭhivisuddhihetuttā visuddhaṃ. Yo hi cutimattameva passati, na upapātaṃ. So ucchedadiṭṭhiṃ gaṇhāti. Yo upapātamattameva passati, na cutiṃ, so navasattapātubhāvadiṭṭhiṃ gaṇhāti. Yo pana tadubhayaṃ passati, so yasmā duvidhampi taṃ diṭṭhigataṃ ativattati. Tasmāssa taṃdassanaṃ diṭṭhivisuddhihetu hoti. Ubhayampi cetaṃ buddhaputtā passanti. Tena vuttaṃ ‘‘cutūpapātadassanena diṭṭhivisuddhihetuttā visuddha’’nti.

Manussūpacāraṃ atikkamitvā rūpadassanena atikkantamānusakaṃ, mānusakaṃ vā maṃsacakkhuṃ atikkantattā atikkantamānusakanti veditabbaṃ. Tena dibbena cakkhunā visuddhena atikkantamānusakena. Satte passatīti manussānaṃ maṃsacakkhunā viya satte oloketi.

Cavamāne upapajjamāneti ettha cutikkhaṇe upapattikkhaṇe vā dibbacakkhunā daṭṭhuṃ na sakkā. Ye pana āsannacutikā idāni cavissanti, te cavamānā. Ye ca gahitapaṭisandhikā sampatinibbattāva, te upapajjamānāti adhippetā. Te evarūpe cavamāne ca upapajjamāne ca passatīti dasseti.

Hīneti mohanissandayuttattā hīnānaṃ jātikulabhogādīnaṃ vasena hīḷite ohīḷite oññāte avaññāte. Paṇīteti amohanissandayuttattā tabbiparīte. Suvaṇṇeti adosanissandayuttattā iṭṭhakantamanāpavaṇṇayutte. Dubbaṇṇeti dosanissandayuttattā aniṭṭhākantaamanāpavaṇṇayutte. Anabhirūpe virūpetipi attho. Sugateti sugatigate. Alobhanissandayuttattā vā aḍḍhe mahaddhane. Duggateti duggatigate. Lobhanissandayuttattā vā dalidde appannapāne.


我来为您直译这段巴利文：
1.247) 为了证知死与生的智慧。即为了知晓有情的死亡与再生的智慧，是为天眼智的意义，这样说。"引导心、转向心"即引导和转向预备心。"他"即已经引导心的比丘。关于"天的"等词，因与天界相似故称天的。诸天由于善业所生，不为胆汁痰血等所障碍，远离诸垢染，即使远处的所缘也能领受，这是天的净眼。这由精进修习力所生的智眼也是如此，因与天界相似故称天的。由于依天住而获得，又因自身依止天住，故称天的。由于摄取光明而有大光明，故称天的。由于能见墙壁等之外的色法而有大威力，故称天的。这一切都应依照声明论的方式来理解。
因见故称眼。因能作眼的功能故如眼亦称眼。由于见死生而成为见清净因故称清净。若只见死不见生者，则执断见。若只见生不见死者，则执新有情出现见。若见此二者，则能超越这两种见。因此，这样的见成为见清净因。佛子都能见这两者，所以说"由于见死生而成为见清净因故称清净"。
因超越人的活动范围而见色法故称超越人的，或因超越人的肉眼故称超越人的，应当如是理解。以那清净的、超越人的天眼。"见诸有情"即如人的肉眼那样观察诸有情。
"正在死亡和正在生起"中，在死亡剎那或再生剎那时，天眼是不能见的。但那些临近死亡、将要死亡的称为正在死亡者，那些已得结生、刚刚出生的称为正在生起者，这是所要表达的。他见到这样正在死亡和正在生起的有情，这样显示。
"低劣"即因愚痴的果报，在低劣的种姓、家世、财富等方面被轻视、被轻贱、被蔑视、被轻慢。"优胜"即因无痴的果报，与此相反。"美丽"即因无瞋的果报，具有可爱、可意、悦意的容色。"丑陋"即因瞋恚的果报，具有不可爱、不可意、不悦意的容色。也有"不端正、丑恶"的意思。"善趣"即生于善趣。或因无贪的果报而富有、大财。"恶趣"即生于恶趣。或因贪欲的果报而贫穷、缺乏食物。


Yathākammupageti yaṃ yaṃ kammaṃ upacitaṃ, tena tena upagate. Tattha purimehi cavamānetiādīhi dibbacakkhukiccaṃ vuttaṃ. Iminā pana padena yathākammupagañāṇakiccaṃ. Tassa ca ñāṇassa ayamuppattikkamo, idha bhikkhu heṭṭhā nirayābhimukhaṃ ālokaṃ vaḍḍhetvā nerayike satte passati mahādukkhamanubhavamāne. Taṃ dassanaṃ dibbacakkhukiccameva. So evaṃ manasikaroti ‘‘kiṃ nu kho kammaṃ katvā ime sattā etaṃ dukkhaṃ anubhavantī’’ti. Athassa idaṃ nāma katvāti taṃkammārammaṇaṃ ñāṇaṃ uppajjati. Tathā uparidevalokābhimukhaṃ ālokaṃ vaḍḍhetvā nandanavanamissakavanaphārusakavanādīsu satte passati mahāsampattiṃ anubhavamāne. Tampi dassanaṃ dibbacakkhukiccameva. So evaṃ manasikaroti ‘‘kiṃ nu kho kammaṃ katvā ime sattā etaṃ sampattiṃ anubhavantī’’ti. Athassa idaṃ nāma katvāti taṃkammārammaṇaṃ ñāṇaṃ uppajjati. Idaṃ yathākammupagañāṇaṃ nāma. Imassa visuṃ parikammaṃ nāma natthi, yathā cimassa, evaṃ anāgataṃsañāṇassāpi. Dibbacakkhupādakāneva hi imāni dibbacakkhunā saheva ijjhanti.

Kāyaduccaritenātiādīsu duṭṭhu caritaṃ, duṭṭhaṃ vā caritaṃ kilesapūtikattāti duccaritaṃ. Kāyena duccaritaṃ, kāyato vā uppannaṃ duccaritanti kāyaduccaritaṃ, itaresupi eseva nayo. Samannāgatāti samaṅgībhūtā. Ariyānaṃ upavādakāti buddhapaccekabuddhasāvakānaṃ ariyānaṃ antamaso gihisotāpannānampi anatthakāmā hutvā antimavatthunā vā guṇaparidhaṃsanena vā upavādakā akkosakā garahakāti vuttaṃ hoti. Tattha natthi imesaṃ samaṇadhammo, assamaṇā eteti vadanto antimavatthunā upavadati. Natthi imesaṃ jhānaṃ vā vimokkho vā maggo vā phalaṃ vātiādīni vadanto guṇaparidhaṃsanavasena upavadatīti veditabbo. So ca jānaṃ vā upavadeyya ajānaṃ vā, ubhayathāpi ariyūpavādova hoti. Bhāriyaṃ kammaṃ ānantariyasadisaṃ saggāvaraṇañca maggāvaraṇañca, satekicchaṃ pana hoti. Tassa āvibhāvatthaṃ idaṃ vatthu veditabbaṃ.

Aññatarasmiṃ kira gāme eko thero ca daharabhikkhu ca piṇḍāya caranti. Te paṭhamaghareyeva uḷuṅkamattaṃ uṇhayāguṃ labhiṃsu. Therassa ca kucchivāto rujjhati. So cintesi ‘‘ayaṃ yāgu mayhaṃ sappāyā, yāva na sītalā hoti, tāva naṃ pivāmī’’ti. So manussehi ummāratthāya āhaṭe dārukhaṇḍe nisīditvā pivi. Itaro taṃ jigucchanto ‘‘atikhuddābhibhūto mahallako, amhākaṃ lajjitabbakaṃ akāsī’’ti āha. Thero gāme caritvā vihāraṃ gantvā daharabhikkhuṃ āha ‘‘atthi te, āvuso, imasmiṃ sāsane patiṭṭhā’’ti? Āma, bhante, sotāpanno ahanti. Tena hāvuso, uparimaggatthāya vāyāmaṃ mā akāsi. Khīṇāsavo tayā upavaditoti. So taṃ khamāpesi. Tenassa taṃ kammaṃ pākatikaṃ ahosi.

Tasmā yo aññopi ariyaṃ upavadati, tena gantvā sace attanā vuḍḍhataro hoti, ukkuṭikaṃ nisīditvā ‘‘ahaṃ āyasmantaṃ idañcidañca avacaṃ, taṃ me khamāhī’’ti khamāpetabbo. Sace navakataro hoti, vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā ‘‘ahaṃ, bhante, tumhe idañcidañca avacaṃ, taṃ me khamathā’’ti khamāpetabbo. Sace disāpakkanto hoti, sayaṃ vā gantvā saddhivihārikādike vā pesetvā khamāpetabbo.


我来为您直译这段巴利文：
"随业所生"即依照所积集的业而投生。其中前面的"正在死亡"等显示天眼的作用。而这一句则显示随业所生智的作用。这种智生起的次第是这样的：在此，比丘向下方地狱增长光明，见到诸地狱众生正在经受大苦。这样的见是天眼的作用。他如是思维："这些有情造作什么业而经受如此苦呢？"于是以彼业为所缘的智生起，知道"造作如是业"。同样地，向上方天界增长光明，见到在欢喜园、杂林园、粗涩林园等处的众生正在享受大福报。这样的见也是天眼的作用。他如是思维："这些有情造作什么业而享受如此福报呢？"于是以彼业为所缘的智生起，知道"造作如是业"。这称为随业所生智。此智没有个别的预备工作，如此智，未来分智也是如此。因为这些都是以天眼为基础，与天眼一同成就。
关于"身恶行"等，不善地行作，或因烦恼腐败而行作称为恶行。以身的恶行，或从身体生起的恶行为身恶行，其余也是同样的道理。"具足"即成就。"诽谤圣者"即对佛、辟支佛、声闻等圣者，乃至在家须陀洹，怀着不利之心，以根本重罪或损毁功德而诽谤、辱骂、责难，这样说。其中说"这些人没有沙门法，他们不是沙门"，这是以根本重罪诽谤。说"这些人没有禅那、解脱、道、果"等，这应知是以损毁功德而诽谤。无论他知道或不知道而诽谤，两种情况都是诽谤圣者。这是重业，类似无间业，能障碍生天和证道，但还可以治愈。为了显明这一点，应当了解这个故事：
据说在某个村庄里，一位长老和一位年轻比丘在托钵。他们在第一家就获得一瓢热粥。长老那时腹部有风病。他想："这粥对我有益，趁还没凉之前我要喝了它。"他就坐在人们放在门槛处的木块上喝。另一位比丘厌恶地说："这老人被饥饿所困，做了令我们羞耻的事。"长老在村中托钵后回到精舍，问年轻比丘："贤友，你在这教法中有立足处吗？""是的，尊者，我是须陀洹。""贤友，那么不要为上位道努力了。你诽谤了一位阿罗汉。"他向长老忏悔，因此他的业回复正常。
因此，其他任何诽谤圣者的人，应当前去忏悔。如果他年长，应蹲坐说："我对尊者说了如此这般的话，请原谅我。"如果年轻，应礼拜后蹲坐合掌说："尊者，我对您说了如此这般的话，请原谅我。"如果圣者已去往他方，应亲自前往，或派遣同住者等前去忏悔。


Sace ca nāpi gantuṃ, na pesetuṃ sakkā hoti, ye tasmiṃ vihāre bhikkhū vasanti, tesaṃ santikaṃ gantvā sace navakatarā honti, ukkuṭikaṃ nisīditvā, sace vuḍḍhatarā, vuḍḍhe vuttanayeneva paṭipajjitvā ‘‘ahaṃ, bhante, asukaṃ nāma āyasmantaṃ idañcidañca avacaṃ, khamatu me so āyasmā’’ti vatvā khamāpetabbaṃ. Sammukhā akhamantepi etadeva kattabbaṃ.

Sace ekacārikabhikkhu hoti, nevassa vasanaṭṭhānaṃ, na gataṭṭhānaṃ paññāyati, ekassa paṇḍitassa bhikkhuno santikaṃ gantvā ‘‘ahaṃ, bhante, asukaṃ nāma āyasmantaṃ idañcidañca avacaṃ, taṃ me anussarato vippaṭisāro hoti, kiṃ karomī’’ti vattabbaṃ. So vakkhati ‘‘tumhe mā cintayittha, thero tumhākaṃ khamati, cittaṃ vūpasamethā’’ti. Tenāpi ariyassa gatadisābhimukhena añjaliṃ paggahetvā khamatūti vattabbaṃ. Sace so parinibbuto hoti, parinibbutamañcaṭṭhānaṃ gantvā yāvasivathikaṃ gantvāpi khamāpetabbaṃ. Evaṃ kate neva saggāvaraṇaṃ, na maggāvaraṇaṃ hoti, pākatikameva hotīti.

Micchādiṭṭhikāti viparītadassanā. Micchādiṭṭhikammasamādānāti micchādiṭṭhivasena samādinnanānāvidhakammā, ye ca micchādiṭṭhimūlakesu kāyakammādīsu aññepi samādapenti. Ettha ca vacīduccaritaggahaṇeneva ariyūpavāde manoduccaritaggahaṇena ca micchādiṭṭhiyā saṅgahitāyapi imesaṃ dvinnaṃ puna vacanaṃ mahāsāvajjabhāvadassanatthanti veditabbaṃ. Mahāsāvajjo hi ariyūpavādo, ānantariyasadisattā. Vuttampi cetaṃ ‘‘seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃsampadamidaṃ, sāriputta, vadāmi taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto, evaṃ niraye’’ti (ma. ni. 1.149). Micchādiṭṭhito ca mahāsāvajjataraṃ nāma aññaṃ natthi. Yathāha ‘‘nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ mahāsāvajjaṃ, yathayidaṃ, bhikkhave, micchādiṭṭhi. Micchādiṭṭhiparamāni, bhikkhave, vajjānī’’ti (a. ni. 

我来为您直译这段巴利文：
如果既不能去也不能派人，对于住在那个精舍的比丘们，应当前往他们处。如果他们年轻，应当蹲坐；如果年长，应如前述对长者的方式，说："尊者，我对某位尊者说了如此这般的话，愿那位尊者原谅我。"这样忏悔。即使当面不原谅，也应当这样做。
如果是独行比丘，既不知道他的住处，也不知道他去处，应当前往一位有智慧的比丘处说："尊者，我对某位尊者说了如此这般的话，每当忆起便生悔恨，我该怎么办？"他会说："你不要担心，长老已原谅你，让你的心平静下来。"他也应当面向圣者所去的方向合掌说'请原谅'。如果他已入般涅槃，应当前往他入灭的床榻处，乃至墓地去忏悔。这样做既不会障碍生天，也不会障碍证道，回复正常。
"邪见者"即具有颠倒见解。"受持邪见业"即因邪见而受持各种业，也令他人受持以邪见为根本的身业等。这里虽然以语恶行已包含诽谤圣者，以意恶行已包含邪见，但再次提及这两者是为了显示其重大罪过。因为诽谤圣者是大罪，如同无间业。这也曾说过："舍利弗，譬如具足戒定慧的比丘能在现法中证得阿罗汉果，舍利弗，我说若不舍那语，不舍那心，不弃那见，必如被抬去般堕入地狱。"再没有比邪见更大的罪过。如说："诸比丘，我不见有任何一法如此大罪，即是邪见。诸比丘，邪见是最大的罪过。"

1.310).

Kāyassa bhedāti upādiṇṇakkhandhapariccāgā. Parammaraṇāti tadanantaraṃ abhinibbattikkhandhaggahaṇe. Atha vā kāyassa bhedāti jīvitindriyassa upacchedā. Parammaraṇāti cuticittato uddhaṃ. Apāyanti evamādi sabbaṃ nirayavevacanameva.

Nirayo hi saggamokkhahetubhūtā puññasammatā ayā apetattā, sukhānaṃ vā āyassa abhāvā apāyo. Dukkhassa gati paṭisaraṇanti duggati, dosabahulatāya vā duṭṭhena kammunā nibbattā gatīti duggati. Vivasā nipatanti ettha dukkaṭakārinoti vinipāto. Vinassantā vā ettha patanti saṃbhijjamānaṅgapaccaṅgātipi vinipāto. Natthi ettha assādasaññito ayoti nirayo.

Atha vā apāyaggahaṇena tiracchānayoniṃ dīpeti. Tiracchānayoni hi apāyo sugatito apetattā, na duggati mahesakkhānaṃ nāgarājādīnaṃ sambhavato. Duggatiggahaṇena pettivisayaṃ. So hi apāyo ceva duggati ca, sugatito apetattā dukkhassa ca gatibhūtattā. Na tu vinipāto asurasadisaṃ avinipatitattā. Vinipātaggahaṇena asurakāyaṃ. So hi yathāvuttena atthena apāyo ceva duggati ca sabbasamussayehi ca vinipatitattā vinipātoti vuccati. Nirayaggahaṇena avīciādianekappakāraṃ nirayamevāti. Upapannāti upagatā, tattha abhinibbattāti adhippāyo. Vuttavipariyāyena sukkapakkho veditabbo.

Ayaṃ pana viseso, tattha sugatiggahaṇena manussagatipi saṅgayhati. Saggaggahaṇena devagatiyeva. Tattha sundarā gatīti sugati. Rūpādīhi visayehi suṭṭhu aggoti saggo. So sabbopi lujjanapalujjanaṭṭhena lokoti ayaṃ vacanattho.

‘‘Iti dibbena cakkhunā’’tiādi sabbaṃ nigamanavacanaṃ. Evaṃ dibbena cakkhunā…pe… passatīti ayamettha saṅkhepattho.



我来为您直译这段巴利文：
1.310) "身坏"即舍离执取诸蕴。"死后"即随后取得再生诸蕴。或者"身坏"即断绝命根。"死后"即死心之后。"恶趣"等一切都是地狱的异名。
地狱因远离被认为是生天解脱因的功德，或因无有快乐的来处故称恶趣。恶的趣向、归宿故称恶趣，或因多瞋故由恶业所生的趣向故称恶趣。作恶者无自主地堕落于此故称堕处。或因四肢百体破碎而堕落于此亦称堕处。此处无有称为乐受的来处故称地狱。
或者，以"恶趣"指畜生界。畜生界因远离善趣故是恶趣，但因有大威力的龙王等的存在故非恶趣。以"恶趣"指饿鬼界。彼处因远离善趣故是恶趣，又因是苦的趣向故是恶趣，但不似阿修罗那样堕落故非堕处。以"堕处"指阿修罗众。彼处依前述义故是恶趣，又因从一切处堕落故称堕处。以"地狱"指无间等种种地狱。"生于"即前往，意为生于彼处。白分应依所说的相反意思理解。
这是其中的差别：其中以"善趣"也包含人趣。以"天界"只指天趣。其中善的趣向故称善趣。以色等境界极为殊胜故称天界。这一切因毁坏破灭故称为世间，这是词义。
"如是以天眼"等皆是总结语。"如是以天眼...乃至...见到"，这是这里的简要意义。

412. Evaṃ passitukāmena pana ādikammikena kulaputtena kasiṇārammaṇaṃ abhiññāpādakajjhānaṃ sabbākārena abhinīhārakkhamaṃ katvā ‘‘tejokasiṇaṃ, odātakasiṇaṃ, ālokakasiṇa’’nti imesu tīsu kasiṇesu aññataraṃ āsannaṃ kātabbaṃ. Upacārajjhānagocaraṃ katvā vaḍḍhetvā ṭhapetabbaṃ. Na tattha appanā uppādetabbāti adhippāyo. Sace hi uppādeti, pādakajjhānanissayaṃ hoti, na parikammanissayaṃ. Imesu ca pana tīsu ālokakasiṇaṃyeva seṭṭhataraṃ. Tasmā taṃ vā itaresaṃ vā aññataraṃ kasiṇaniddese vuttanayena uppādetvā upacārabhūmiyaṃyeva ṭhatvā vaḍḍhetabbaṃ. Vaḍḍhanānayopi cassa tattha vuttanayeneva veditabbo.

Vaḍḍhitaṭṭhānassa antoyeva rūpagataṃ passitabbaṃ. Rūpagataṃ passato panassa parikammassa vāro atikkamati. Tato āloko antaradhāyati. Tasmiṃ antarahite rūpagatampi na dissati. Athānena punappunaṃ pādakajjhānameva pavisitvā tato vuṭṭhāya āloko pharitabbo. Evaṃ anukkamena āloko thāmagato hotīti ettha āloko hotūti yattakaṃ ṭhānaṃ paricchindati, tattha āloko tiṭṭhatiyeva. Divasampi nisīditvā passato rūpadassanaṃ hoti. Rattiṃ tiṇukkāya maggapaṭipanno cettha puriso opammaṃ.

Eko kira rattiṃ tiṇukkāya maggaṃ paṭipajji. Tassa sā tiṇukkā vijjhāyi. Athassa samavisamāni na paññāyiṃsu. So taṃ tiṇukkaṃ bhūmiyaṃ ghaṃsitvā tiṇukkā puna ujjālesi. Sā pajjalitvā purimālokato mahantataraṃ ālokaṃ akāsi. Evaṃ punappunaṃ vijjhātaṃ ujjālayato kamena sūriyo uṭṭhāsi. Sūriye uṭṭhite ukkāya kammaṃ natthīti taṃ chaḍḍetvā divasampi agamāsi. Tattha ukkāloko viya parikammakāle kasiṇāloko. Ukkāya vijjhātāya samavisamānaṃ adassanaṃ viya rūpagataṃ passato parikammassa vārātikkamena āloke antarahite rūpagatānaṃ adassanaṃ. Ukkāya ghaṃsanaṃ viya punappunaṃ pavesanaṃ. Ukkāya purimālokato mahantatarālokakaraṇaṃ viya puna parikammaṃ karoto balavatarālokapharaṇaṃ. Sūriyuṭṭhānaṃ viya thāmagatālokassa yathāparicchedena ṭhānaṃ. Tiṇukkaṃ chaḍḍetvā divasampi gamanaṃ viya parittālokaṃ chaḍḍetvā thāmagatenālokena divasampi rūpadassanaṃ.

Tattha yadā tassa bhikkhuno maṃsacakkhussa anāpāthagataṃ antokucchigataṃ hadayavatthunissitaṃ heṭṭhāpathavītalanissitaṃ tirokuṭṭapabbatapākāragataṃ paracakkavāḷagatanti idaṃ rūpaṃ ñāṇacakkhussa āpāthaṃ āgacchati, maṃsacakkhunā dissamānaṃ viya hoti, tadā dibbacakkhu uppannaṃ hotīti veditabbaṃ. Tadeva cettha rūpadassanasamatthaṃ, na pubbabhāgacittāni.

Taṃ panetaṃ puthujjanassa paribandho hoti. Kasmā? So hi yasmā yattha yattha āloko hotūti adhiṭṭhāti, taṃ taṃ pathavīsamuddapabbate vinivijjhitvāpi ekālokaṃ hoti, athassa tattha bhayānakāni yakkharakkhasādirūpāni passato bhayaṃ uppajjati. Yena cittavikkhepaṃ patvā jhānavibbhantako hoti, tasmā rūpadassane appamattena bhavitabbaṃ.


我来为您直译这段巴利文：
想要如此见到的初学善男子，应当使遍处所缘的通智基础禅那在一切方面适合引导，在"火遍、白遍、光明遍"这三种遍处中，应当使其中之一成为近行。应当使其达到近行禅那的境界后增长而住，意思是不应在其中生起安止。因为若生起安止，则成为基础禅那所依，而非预备所依。在这三种当中，光明遍是最殊胜的。因此，应当依遍处解释中所说的方法，生起此遍或其他任一遍，住于近行地而增长。增长的方法也应当依彼处所说的方式了知。
应当在增长处之内见到色法。当见到色法时，预备的时间已过。然后光明消失。当光明消失时，色法也不见了。这时他应当一再进入基础禅那，出定后遍满光明。如是渐次光明变得有力。在此"愿有光明"，他限定某处，光明就在那里住立。即使整天坐着观看也能见到色法。夜间持火把行路的人在此是譬喻。
据说有一个人夜间持火把行路。他的火把熄灭了。这时他看不见平坦和不平之处。他将火把在地上摩擦，火把又燃起。火把燃烧时发出比先前更大的光明。如是每当熄灭就再点燃，渐渐太阳升起。太阳升起后，火把就没用了，他就丢弃火把，整天行走。其中火把的光明如预备时的遍处光明。火把熄灭时看不见平坦不平之处，如见到色法时因预备时间过去而光明消失后看不见色法。摩擦火把如一再进入[禅定]。火把发出比先前更大的光明，如再作预备时发出更强的光明遍满。太阳升起如有力光明依限定而住。丢弃火把整天行走，如舍弃微弱光明而以有力光明整天见色。
其中当那比丘的肉眼所不及的在腹内的、依止心所依处的、依止下方大地的、在墙壁山岳围墙之外的、在其他世界的这些色法，进入智眼的所行处，如同用肉眼所见一样时，应当知道天眼已生起。在此只有它能见色，而不是前分诸心。
这对凡夫是障碍。为什么？因为他在任何地方决意"愿有光明"，即使穿透大地海洋山岳都变成一片光明，这时他见到其中可怖的夜叉罗刹等形象而生起恐惧。由此陷入心散乱而丧失禅那，因此在见色时不应放逸。


Tatrāyaṃ dibbacakkhuno uppattikkamo. Vuttappakārametaṃ rūpamārammaṇaṃ katvā manodvārāvajjane uppajjitvā niruddhe tadeva rūpaṃ ārammaṇaṃ katvā cattāri pañca vā javanāni uppajjantīti sabbaṃ purimanayeneva veditabbaṃ. Idhāpi pubbabhāgacittāni savitakkasavicārāni kāmāvacarāni. Pariyosāne atthasādhakacittaṃ catutthajjhānikaṃ rūpāvacaraṃ. Tena sahajātaṃ ñāṇaṃ sattānaṃ cutūpapāte ñāṇantipi dibbacakkhuñāṇantipi vuccatīti.

Cutūpapātañāṇakathā niṭṭhitā.

Pakiṇṇakakathā

413.

Iti pañcakkhandhavidū, pañca abhiññā avoca yā nātho;

Tā ñatvā tāsu ayaṃ, pakiṇṇakakathāpi viññeyyā.

Etāsu hi yadetaṃ cutūpapātañāṇasaṅkhātaṃ dibbacakkhu, tassa anāgataṃsañāṇañca yathākammupagañāṇañcāti dvepi paribhaṇḍañāṇāni honti. Iti imāni ca dve iddhividhādīni ca pañcāti satta abhiññāñāṇāni idhāgatāni. Idāni tesaṃ ārammaṇavibhāge asammohatthaṃ –

Ārammaṇattikā vuttā, ye cattāro mahesinā;

Sattannamapi ñāṇānaṃ, pavattiṃ tesu dīpaye.

Tatrāyaṃ dīpanā. Cattāro hi ārammaṇattikā mahesinā vuttā. Katame cattāro? Parittārammaṇattiko, maggārammaṇattiko, atītārammaṇattiko, ajjhattārammaṇattikoti (dha. sa. tikamātikā 13, 16, 19, 21).

414. Tattha iddhividhañāṇaṃ parittamahaggataatītānāgatapaccuppannaajjhattabahiddhārammaṇavasena sattasu ārammaṇesu pavattati. Kathaṃ? Tañhi yadā kāyaṃ cittasannissitaṃ katvā adissamānena kāyena gantukāmo cittavasena kāyaṃ pariṇāmeti, mahaggatacitte samodahati samāropeti, tadā upayogaladdhaṃ ārammaṇaṃ hotīti katvā rūpakāyārammaṇato parittārammaṇaṃ hoti. Yadā cittaṃ kāyasannissitaṃ katvā dissamānena kāyena gantukāmo kāyavasena cittaṃ pariṇāmeti, pādakajjhānacittaṃ rūpakāye samodahati samāropeti, tadā upayogaladdhaṃ ārammaṇaṃ hotīti katvā mahaggatacittārammaṇato mahaggatārammaṇaṃ hoti.

Yasmā pana tadeva cittaṃ atītaṃ niruddhaṃ ārammaṇaṃ karoti, tasmā atītārammaṇaṃ hoti. Mahādhātunidhāne mahākassapattherādīnaṃ viya anāgataṃ adhiṭṭhahantānaṃ anāgatārammaṇaṃ hoti. Mahākassapatthero kira mahādhātunidhānaṃ karonto ‘‘anāgate aṭṭhārasavassādhikāni dvevassasatāni ime gandhā mā sussiṃsu, pupphāni mā milāyiṃsu, dīpā mā nibbāyiṃsū’’ti (dha. sa. aṭṭha. 1434) adhiṭṭhahi. Sabbaṃ tatheva ahosi. Assaguttatthero vattaniyasenāsane bhikkhusaṅghaṃ sukkhabhattaṃ bhuñjamānaṃ disvā udakasoṇḍiṃ divase divase purebhatte dadhirasaṃ hotūti adhiṭṭhāsi. Purebhatte gahitaṃ dadhirasaṃ hoti. Pacchābhatte pākatikaudakameva (dha. sa. aṭṭha. 1434). Kāyaṃ pana cittasannissitaṃ katvā adissamānena kāyena gamanakāle paccuppannārammaṇaṃ hoti.

Kāyavasena cittaṃ, cittavasena vā kāyaṃ pariṇāmanakāle attano kumārakavaṇṇādinimmānakāle ca sakāyacittānaṃ ārammaṇakaraṇato ajjhattārammaṇaṃ hoti. Bahiddhā hatthiassādidassanakāle pana bahiddhārammaṇanti evaṃ tāva iddhividhañāṇassa sattasu ārammaṇesu pavatti veditabbā.



我来为您直译这段巴利文：
这是天眼生起的次第。以上述方式的色为所缘，意门转向心生起灭去后，以那同样的色为所缘，生起四个或五个速行心，这一切都应当如前方式了知。在此也是前分诸心有寻有伺属欲界。最后成就目的的心是属色界第四禅。与它俱生的智称为"知有情死生之智"或"天眼智"。
死生智论终
杂论
如是五蕴通达者，世尊宣说了五神通；
了知它们后，这杂论也应当了知。
在这些当中，这个称为死生智的天眼，它有未来分智和随业所生智这两种边际智。如是这两种和神变等五种，共七种神通智在此处说到。现在为了在它们的所缘区分上不迷惑 -
大仙所说四种所缘三法，
我当阐明七智在其中的运作。
其中这是阐明。大仙说了四种所缘三法。哪四种？小所缘三法、道所缘三法、过去所缘三法、内所缘三法。
其中神变智在小、大、过去、未来、现在、内、外七种所缘中运作。如何？当他使身依止心，欲以不可见身而去时，依心转变身，使之与大心相应、安置，因为获得所用而成为所缘，所以因以色身为所缘故是小所缘。当他使心依止身，欲以可见身而去时，依身转变心，使基础禅那心与色身相应、安置，因为获得所用而成为所缘，所以因以大心为所缘故是大所缘。
又因为以那已灭的过去心为所缘，所以是过去所缘。如大迦叶长老等在大舍利藏时决意未来，则成为未来所缘。据说大迦叶长老造大舍利藏时决意："在未来二百一十八年中，愿这些香不干枯，花不凋谢，灯不熄灭。"一切都如其所愿。马胜长老在瓦达尼寺见比丘僧众吃干饭，就决意水槽在每天午前成为酪味。在午前取的成为酪味，午后则恢复为普通的水。当使身依止心，以不可见身而去时，则成为现在所缘。
当依身转变心，或依心转变身时，及在化作自己童子相等时，因以自身心为所缘故成为内所缘。当见到外在的象马等时则成为外所缘。如是首先应当了知神变智在七种所缘中的运作。

415.Dibbasotadhātuñāṇaṃ parittapaccuppannaajjhattabahiddhārammaṇavasena catūsu ārammaṇesu pavattati. Kathaṃ? Tañhi yasmā saddaṃ ārammaṇaṃ karoti, saddo ca paritto, tasmā parittārammaṇaṃ hoti. Vijjamānaṃyeva pana saddaṃ ārammaṇaṃ katvā pavattanato paccuppannārammaṇaṃ hoti. Taṃ attano kucchisaddasavanakāle ajjhattārammaṇaṃ. Paresaṃ saddasavanakāle bahiddhārammaṇanti evaṃ dibbasotadhātuñāṇassa catūsu ārammaṇesu pavatti veditabbā.

416.Cetopariyañāṇaṃ parittamahaggataappamāṇamaggaatītānāgatapaccuppannabahiddhārammaṇavasena aṭṭhasu ārammaṇesu pavattati. Kathaṃ? Tañhi paresaṃ kāmāvacaracittajānanakāle parittārammaṇaṃ hoti. Rūpāvacaraarūpāvacaracittajānanakāle mahaggatārammaṇaṃ hoti. Maggaphalajānanakāle appamāṇārammaṇaṃ hoti.

Ettha ca puthujjano sotāpannassa cittaṃ na jānāti. Sotāpanno vā sakadāgāmissāti evaṃ yāva arahato netabbaṃ. Arahā pana sabbesaṃ cittaṃ jānāti. Aññopi ca uparimo heṭṭhimassāti ayaṃ viseso veditabbo. Maggacittārammaṇakāle maggārammaṇaṃ hoti. Yadā pana atīte sattadivasabbhantare ca anāgate sattadivasabbhantare ca paresaṃ cittaṃ jānāti, tadā atītārammaṇaṃ anāgatārammaṇañca hoti.

Kathaṃ paccuppannārammaṇaṃ hoti. Paccuppannaṃ nāma tividhaṃ – khaṇapaccuppannaṃ, santatipaccuppannaṃ, addhāpaccuppannañca. Tattha uppādaṭṭhitibhaṅgappattaṃ khaṇapaccuppannaṃ. Ekadvesantativārapariyāpannaṃ santatipaccuppannaṃ. Tattha andhakāre nisīditvā ālokaṭṭhānaṃ gatassa na tāva ārammaṇaṃ pākaṭaṃ hoti, yāva pana taṃ pākaṭaṃ hoti , etthantare ekadvesantativārā veditabbā. Ālokaṭṭhāne vicaritvā ovarakaṃ paviṭṭhassāpi na tāva sahasā rūpaṃ pākaṭaṃ hoti, yāva pana taṃ pākaṭaṃ hoti, etthantare ekadvesantativārā veditabbā. Dūre ṭhatvā pana rajakānaṃ hatthavikāraṃ, ghaṇḍibherīākoṭanavikārañca disvāpi na tāva saddaṃ suṇāti, yāva pana taṃ suṇāti, etasmimpi antare ekadvesantativārā veditabbā. Evaṃ tāva majjhimabhāṇakā.

Saṃyuttabhāṇakā pana rūpasantati arūpasantatīti dve santatiyo vatvā udakaṃ akkamitvā gatassa yāva tīre akkantaudakalekhā na vippasīdati, addhānato āgatassa yāva kāye usumabhāvo na vūpasammati, ātapā āgantvā gabbhaṃ paviṭṭhassa yāva andhakārabhāvo na vigacchati, antogabbhe kammaṭṭhānaṃ manasi karitvā divā vātapānaṃ vivaritvā olokentassa yāva akkhīnaṃ phandanabhāvo na vūpasammati, ayaṃ rūpasantati nāma. Dve tayo javanavārā arūpasantati nāmāti vatvā tadubhayampi santatipaccuppannaṃ nāmāti vadanti.

Ekabhavaparicchinnaṃ pana addhāpaccuppannaṃ nāma. Yaṃ sandhāya bhaddekarattasutte ‘‘yo cāvuso, mano ye ca dhammā ubhayametaṃ paccuppannaṃ, tasmiṃ ce paccuppanne chandarāgappaṭibaddhaṃ hoti viññāṇaṃ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto paccuppannesu dhammesu saṃhīratī’’ti (ma. ni. 

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天耳界智在小、现在、内、外四种所缘中运作。如何？因为它以声音为所缘，而声音是小，所以是小所缘。又因为以现存的声音为所缘而运作，所以是现在所缘。当听闻自己腹中的声音时是内所缘。当听闻他人的声音时是外所缘。如是应当了知天耳界智在四种所缘中的运作。
他心智在小、大、无量、道、过去、未来、现在、外八种所缘中运作。如何？当知道他人的欲界心时是小所缘。当知道色界无色界心时是大所缘。当知道道果时是无量所缘。
在此，凡夫不知须陀洹的心，须陀洹不知斯陀含的心，如是应推至阿罗汉。但阿罗汉知道一切人的心。应当了知上位者知道下位者的心，这是差别。当以道心为所缘时是道所缘。当知道过去七日之内及未来七日之内他人的心时，则是过去所缘和未来所缘。
如何是现在所缘？现在有三种：剎那现在、相续现在和时分现在。其中达到生住灭的是剎那现在。包含一二相续转的是相续现在。其中在暗处坐着到达明处时，所缘还不明显，直到它明显为止，这其间应知有一二相续转。从明处行走进入小室时，色法不会立即明显，直到它明显为止，这其间应知有一二相续转。又从远处见到染工的手势和击钟鼓的动作，但还听不到声音，直到听到声音为止，在这其间也应知有一二相续转。这是中部诵者的说法。
相应部诵者则说有色相续和名相续两种相续。说踩水而去者直到岸边踩水的痕迹未消失，从远处来者直到身体的热气未平息，从阳光下进入房内者直到暗相未消失，在房内作意业处后白天打开窗户观看直到眼睛的颤动未平息，这称为色相续。两三速行转称为名相续。说这两种都称为相续现在。
限定在一生的称为时分现在。关于这点，在《一夜贤者经》中说："贤友，意与诸法二者都是现在，如果在那现在中识被欲贪系缚，因识被欲贪系缚故欢喜它，欢喜它故被牵引到现在诸法中"。

3.284) vuttaṃ. Santatipaccuppannañcettha aṭṭhakathāsu āgataṃ. Addhāpaccuppannaṃ sutte.

Tattha keci khaṇapaccuppannaṃ cittaṃ cetopariyañāṇassa ārammaṇaṃ hotīti vadanti. Kiṃ kāraṇā? Yasmā iddhimato ca parassa ca ekakkhaṇe cittaṃ uppajjatīti. Idañca nesaṃ opammaṃ, yathā ākāse khitte pupphamuṭṭhimhi avassaṃ ekaṃ pupphaṃ ekassa vaṇṭena vaṇṭaṃ paṭivijjhati, evaṃ parassa cittaṃ jānissāmīti rāsivasena mahājanassa citte āvajjite avassaṃ ekassa cittaṃ ekena cittena uppādakkhaṇe vā ṭhitikkhaṇe vā bhaṅgakkhaṇe vā paṭivijjhatīti. Taṃ pana vassasatampi vassasahassampi āvajjanto yena ca cittena āvajjati , yena ca jānāti. Tesaṃ dvinnaṃ sahaṭhānābhāvato āvajjanajavanānañca aniṭṭhaṭṭhāne nānārammaṇabhāvappattidosato ayuttanti aṭṭhakathāsu paṭikkhittaṃ.

Santatipaccuppannaṃ pana addhāpaccuppannañca ārammaṇaṃ hotīti veditabbaṃ. Tattha yaṃ vattamānajavanavīthito atītānāgatavasena dvittijavanavīthiparimāṇe kāle parassa cittaṃ, taṃ sabbampi santatipaccuppannaṃ nāma. ‘‘Addhāpaccuppannaṃ pana javanavārena dīpetabba’’nti saṃyuttaṭṭhakathāyaṃ vuttaṃ. Taṃ suṭṭhu vuttaṃ.

Tatrāyaṃ dīpanā, iddhimā parassa cittaṃ jānitukāmo āvajjati, āvajjanaṃ khaṇapaccuppannaṃ ārammaṇaṃ katvā teneva saha nirujjhati. Tato cattāri pañca vā javanāni. Yesaṃ pacchimaṃ iddhicittaṃ, sesāni kāmāvacarāni, tesaṃ sabbesampi tadeva niruddhaṃ cittamārammaṇaṃ hoti, na ca tāni nānārammaṇāni honti, addhāvasena paccuppannārammaṇattā. Ekārammaṇattepi ca iddhicittameva parassa cittaṃ jānāti, na itarāni. Yathā cakkhudvāre cakkhuviññāṇameva rūpaṃ passati, na itarānīti. Iti idaṃ santatipaccuppannassa ceva addhāpaccuppannassa ca vasena paccuppannārammaṇaṃ hoti. Yasmā vā santatipaccuppannampi addhāpaccuppanneyeva patati, tasmā addhāpaccuppannavasenevetaṃ paccuppannārammaṇanti veditabbaṃ. Parassa cittārammaṇattāyeva pana bahiddhārammaṇaṃ hotīti evaṃ cetopariyañāṇassa aṭṭhasu ārammaṇesu pavatti veditabbā.



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3.284) 此中相续现在见于注释书，时分现在见于经典。
其中有些人说刹那现在的心成为他心智的所缘。为什么？因为具神通者和他人的心在同一刹那生起。这是他们的譬喻：如同抛向空中的一把花，必定有一朵花的茎刺中另一朵花的茎，同样当想知道他人的心而观察大众的心时，必定有一个心在生时或住时或灭时刺中另一个心。但即使观察百年千年，以何心观察，以何心了知，因为这两心不能同时存在，且观察速行在不定处会成为不同所缘的过失，所以在注释书中否定这种说法。
应当知道相续现在和时分现在成为所缘。其中从现在的速行路过去未来算起两三速行路量的时间内他人的心，这一切称为相续现在。在相应部注释中说："应以速行转说明时分现在。"这说得很好。
这里是说明：具神通者想知道他人的心而观察，观察以刹那现在为所缘，与它一同灭去。然后有四或五个速行。其中最后是神通心，其余是欲界心，对它们一切来说，那已灭的心都是所缘，它们并非有不同所缘，因为依时分是现在所缘。虽然是同一所缘，但只有神通心知道他人的心，其他诸心不知道。如同在眼门中只有眼识见色，其他诸心不见。如是这依相续现在和时分现在的方式成为现在所缘。又因为相续现在也落入时分现在中，所以应当知道这依时分现在的方式成为现在所缘。又因为以他人的心为所缘故成为外所缘。如是应当了知他心智在八种所缘中的运作。

417.Pubbenivāsañāṇaṃ parittamahaggataappamāṇamaggaatītaajjhattabahiddhānavattabbārammaṇavasena aṭṭhasu ārammaṇesu pavattati. Kathaṃ? Tañhi kāmāvacarakkhandhānussaraṇakāle parittārammaṇaṃ hoti. Rūpāvacarārūpāvacarakkhandhānussaraṇakāle mahaggatārammaṇaṃ. Atīte attanā parehi vā bhāvitamaggaṃ sacchikataphalañca anussaraṇakāle appamāṇārammaṇaṃ. Bhāvitamaggameva anussaraṇakāle maggārammaṇaṃ. Niyamato panetaṃ atītārammaṇameva.

Tattha kiñcāpi cetopariyañāṇayathākammupagañāṇānipi atītārammaṇāni honti, atha kho tesaṃ cetopariyañāṇassa sattadivasabbhantarātītaṃ cittameva ārammaṇaṃ. Tañhi aññaṃ khandhaṃ vā khandhapaṭibaddhaṃ vā na jānāti. Maggasampayuttacittārammaṇattā pana pariyāyato maggārammaṇanti vuttaṃ. Yathākammupagañāṇassa ca atītaṃ cetanāmattameva ārammaṇaṃ. Pubbenivāsañāṇassa pana atītā khandhā khandhapaṭibaddhañca kiñci anārammaṇaṃ nāma natthi . Tañhi atītakkhandhakhandhapaṭibaddhesu dhammesu sabbaññutaññāṇagatikaṃ hotīti ayaṃ viseso veditabbo. Ayamettha aṭṭhakathānayo. Yasmā pana ‘‘kusalā khandhā iddhividhañāṇassa cetopariyañāṇassa pubbenivāsānussatiñāṇassa yathākammupagañāṇassa anāgataṃsañāṇassa ārammaṇapaccayena paccayo’’ti (paṭṭhā. 1.1.404) paṭṭhāne vuttaṃ. Tasmā cattāropi khandhā cetopariyañāṇayathākammupagañāṇānaṃ ārammaṇā honti. Tatrāpi yathākammupagañāṇassa kusalākusalā evāti.

Attano khandhānussaraṇakāle panetaṃ ajjhattārammaṇaṃ. Parassa khandhānussaraṇakāle bahiddhārammaṇaṃ. ‘‘Atīte vipassī bhagavā ahosi. Tassa mātā bandhumatī, pitā bandhumā’’tiādinā (dī. ni. 2.12) nayena nāmagottapathavīnimittādianussaraṇakāle navattabbārammaṇaṃ hoti. Nāmagottanti cettha khandhūpanibandho sammutisiddho byañjanattho daṭṭhabbo, na byañjanaṃ. Byañjanañhi saddāyatanasaṅgahitattā parittaṃ hoti. Yathāha ‘‘niruttipaṭisambhidā parittārammaṇā’’ti (vibha. 749). Ayamettha amhākaṃ khanti. Evaṃ pubbenivāsañāṇassa aṭṭhasu ārammaṇesu pavatti veditabbā.

418.Dibbacakkhuñāṇaṃ parittapaccuppannaajjhattabahiddhārammaṇavasena catūsu ārammaṇesu pavattati. Kathaṃ? Tañhi yasmā rūpaṃ ārammaṇaṃ karoti, rūpañca parittaṃ, tasmā parittārammaṇaṃ hoti. Vijjamāneyeva ca rūpe pavattattā paccuppannārammaṇaṃ. Attano kucchigatādirūpadassanakāle ajjhattārammaṇaṃ. Parassa rūpadassanakāle bahiddhārammaṇanti evaṃ dibbacakkhuñāṇassa catūsu ārammaṇesu pavatti veditabbā.



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宿住智在小、大、无量、道、过去、内、外、不可说所缘八种所缘中运作。如何？当忆念欲界蕴时是小所缘。当忆念色界无色界蕴时是大所缘。当忆念过去自己或他人所修之道和所证之果时是无量所缘。当只忆念所修之道时是道所缘。此必定是过去所缘。
虽然他心智和随业所生智也是过去所缘，但他心智只以七日之内过去的心为所缘。它不知道其他蕴或蕴相关的。但因为以与道相应的心为所缘，所以依方便说是道所缘。随业所生智只以过去的思为所缘。但宿住智对过去蕴和蕴相关的，没有任何不是所缘的。应当了知这个差别：它对过去蕴和蕴相关的法如同一切智智。这是注释书的说法。但因为在《发趣论》中说："善蕴以所缘缘为缘成为神变智、他心智、宿住随念智、随业所生智、未来分智的所缘"，所以四蕴都成为他心智和随业所生智的所缘。其中随业所生智只以善不善为所缘。
当忆念自己的蕴时是内所缘。当忆念他人的蕴时是外所缘。当依"过去毗婆尸世尊，他的母亲是盎度摩提，父亲是盎度摩"等方式忆念名姓地相等时是不可说所缘。这里的名姓应当视为依蕴而成立的世俗语言意义，而不是语言本身。因为语言包含在声处中故是小。如说："词解无碍解是小所缘"。这是我们的见解。如是应当了知宿住智在八种所缘中的运作。
天眼智在小、现在、内、外四种所缘中运作。如何？因为它以色为所缘，而色是小，所以是小所缘。又因为只在现存的色中运作故是现在所缘。当见到自己腹内等色时是内所缘。当见到他人的色时是外所缘。如是应当了知天眼智在四种所缘中的运作。

419.Anāgataṃsañāṇaṃ parittamahaggataappamāṇamaggaanāgataajjhattabahiddhānavattabbārammaṇavasena aṭṭhasu ārammaṇesu pavattati. Kathaṃ? Tañhi ‘‘ayaṃ anāgate kāmāvacare nibbattissatī’’ti jānanakāle parittārammaṇaṃ hoti. ‘‘Rūpāvacare arūpāvacare vā nibbattissatī’’ti jānanakāle mahaggatārammaṇaṃ. ‘‘Maggaṃ bhāvessati, phalaṃ sacchikarissatī’’ti jānanakāle appamāṇārammaṇaṃ. ‘‘Maggaṃ bhāvessati’’cceva jānanakāle maggārammaṇaṃ. Niyamato pana taṃ anāgatārammaṇameva.

Tattha kiñcāpi cetopariyañāṇampi anāgatārammaṇaṃ hoti, atha kho tassa sattadivasabbhantarānāgataṃ cittameva ārammaṇaṃ. Tañhi aññaṃ khandhaṃ vā khandhapaṭibaddhaṃ vā na jānāti. Anāgataṃsañāṇassa pubbenivāsañāṇe vuttanayena anāgate anārammaṇaṃ nāma natthi. ‘‘Ahaṃ amutra nibbattissāmī’’ti jānanakāle ajjhattārammaṇaṃ. ‘‘Asuko amutra nibbattissatī’’ti jānanakāle bahiddhārammaṇaṃ. ‘‘Anāgate metteyyo bhagavā uppajjissati (dī. ni. 3.107). Subrahmā nāmassa brāhmaṇo pitā bhavissati. Brahmavatī nāma brāhmaṇī mātā’’tiādinā pana nayena nāmagottajānanakāle pubbenivāsañāṇe vuttanayeneva na vattabbārammaṇaṃ hotīti evaṃ anāgataṃsañāṇassa aṭṭhasu ārammaṇesu pavatti veditabbā.

420.Yathākammupagañāṇaṃ parittamahaggataatītaajjhattabahiddhārammaṇavasena pañcasu ārammaṇesu pavattati. Kathaṃ? Tañhi kāmāvacarakammajānanakāle parittārammaṇaṃ hoti. Rūpāvacarārūpāvacarakammajānanakāle mahaggatārammaṇaṃ. Atītameva jānātīti atītārammaṇaṃ. Attano kammaṃ jānanakāle ajjhattārammaṇaṃ. Parassa kammaṃ jānanakāle bahiddhārammaṇaṃ hoti. Evaṃ yathākammupagañāṇassa pañcasu ārammaṇesu pavatti veditabbā. Yañcettha ajjhattārammaṇañceva bahiddhārammaṇañcāti vuttaṃ, taṃ kālena ajjhattaṃ kālena bahiddhā jānanakāle ajjhattabahiddhārammaṇampi hotiyevāti.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Abhiññāniddeso nāma

Terasamo paricchedo..

14. Khandhaniddeso

Paññākathā

421. Idāni yasmā evaṃ abhiññāvasena adhigatānisaṃsāya thiratarāya samādhibhāvanāya samannāgatena bhikkhunā sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayanti ettha cittasīsena niddiṭṭho samādhi sabbākārena bhāvito hoti.

Tadanantarā pana paññā bhāvetabbā. Sā ca atisaṅkhepadesitattā viññātumpi tāva na sukarā, pageva bhāvetuṃ. Tasmā tassā vitthāraṃ bhāvanānayañca dassetuṃ idaṃ pañhākammaṃ hoti.

Kā paññā, kenaṭṭhena paññā, kānassā lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni, katividhā paññā, kathaṃ bhāvetabbā, paññābhāvanāya ko ānisaṃsoti?

422. Tatridaṃ vissajjanaṃ, kā paññāti paññā bahuvidhā nānappakārā. Taṃ sabbaṃ vibhāvayituṃ ārabbhamānaṃ vissajjanaṃ adhippetañceva atthaṃ na sādheyya, uttari ca vikkhepāya saṃvatteyya, tasmā idha adhippetameva sandhāya vadāma. Kusalacittasampayuttaṃ vipassanāñāṇaṃ paññā.



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未来分智在小、大、无量、道、未来、内、外、不可说所缘八种所缘中运作。如何？当知道"此人将来生于欲界"时是小所缘。当知道"将生于色界或无色界"时是大所缘。当知道"将修道，将证果"时是无量所缘。当只知道"将修道"时是道所缘。但它必定是未来所缘。
虽然他心智也是未来所缘，但它只以七日之内未来的心为所缘。它不知道其他蕴或蕴相关的。未来分智如同在宿住智中所说的方式，在未来没有任何不是所缘的。当知道"我将生于彼处"时是内所缘。当知道"某人将生于彼处"时是外所缘。当依"未来弥勒世尊将出世，婆罗门善梵将是他的父亲，婆罗门女梵瓦提将是他的母亲"等方式知道名姓时，如同在宿住智中所说的方式是不可说所缘。如是应当了知未来分智在八种所缘中的运作。
随业所生智在小、大、过去、内、外五种所缘中运作。如何？当知道欲界业时是小所缘。当知道色界无色界业时是大所缘。因为只知道过去故是过去所缘。当知道自己的业时是内所缘。当知道他人的业时是外所缘。如是应当了知随业所生智在五种所缘中的运作。这里所说的内所缘和外所缘，有时知道内有时知道外时也就成为内外所缘。
如是为善人欢喜而造的清净道论
神通品
第十三品终。
蕴品
慧论
现在因为如是具足依神通而得利益更加稳固的定修习的比丘，依"人有慧住戒，修心与修慧"中以心为首所说的定已经全面修习了。
此后应当修习慧。因为它说得过于简略，甚至连了解都不容易，更何况修习。因此为了显示它的详细和修习方法，有这些问题：
什么是慧？以何义为慧？什么是它的相、味、现起、足处？有几种慧？如何修习？修习慧有什么利益？
这里是回答：什么是慧？慧有多种多样。若开始解说这一切，不但不能成就所要的意思，反而会导致更多混乱，因此我们只说这里所要的。与善心相应的观智是慧。

423.Kenaṭṭhena paññāti pajānanaṭṭhena paññā. Kimidaṃ pajānanaṃ nāma? Sañjānanavijānanākāravisiṭṭhaṃ nānappakārato jānanaṃ. Saññāviññāṇapaññānaṃ hi samānepi jānanabhāve, saññā ‘‘nīlaṃ pītaka’’nti ārammaṇasañjānanamattameva hoti. ‘‘Aniccaṃ dukkhamanattā’’ti lakkhaṇapaṭivedhaṃ pāpetuṃ na sakkoti. Viññāṇaṃ ‘‘nīlaṃ pītaka’’nti ārammaṇañca jānāti, lakkhaṇapaṭivedhañca pāpeti. Ussakkitvā pana maggapātubhāvaṃ pāpetuṃ na sakkoti. Paññā vuttanayavasena ārammaṇañca jānāti, lakkhaṇapaṭivedhañca pāpeti, ussakkitvā maggapātubhāvañca pāpeti.

Yathā hi heraññikaphalake ṭhapitaṃ kahāpaṇarāsiṃ eko ajātabuddhidārako, eko gāmikapuriso, eko heraññikoti tīsu janesu passamānesu ajātabuddhidārako kahāpaṇānaṃ cittavicittadīghacaturassaparimaṇḍalabhāvamattameva jānāti, ‘‘idaṃ manussānaṃ upabhogaparibhogaṃ ratanasammata’’nti na jānāti. Gāmikapuriso cittavicittādibhāvaṃ jānāti, ‘‘idaṃ manussānaṃ upabhogaparibhogaṃ ratanasammata’’nti ca. ‘‘Ayaṃ cheko, ayaṃ kūṭo, ayaṃ addhasāro’’ti imaṃ pana vibhāgaṃ na jānāti. Heraññiko sabbepi te pakāre jānāti, jānanto ca kahāpaṇaṃ oloketvāpi jānāti, ākoṭitassa saddaṃ sutvāpi, gandhaṃ ghāyitvāpi, rasaṃ sāyitvāpi, hatthena dhārayitvāpi, asukasmiṃ nāma gāme vā nigame vā nagare vā pabbate vā nadītīre vā katotipi, asukācariyena katotipi jānāti, evaṃsampadamidaṃ veditabbaṃ.

Saññā hi ajātabuddhino dārakassa kahāpaṇadassanaṃ viya hoti, nīlādivasena ārammaṇassa upaṭṭhānākāramattagahaṇato. Viññāṇaṃ gāmikassa purisassa kahāpaṇadassanamiva hoti, nīlādivasena ārammaṇākāragahaṇato, uddhaṃpi ca lakkhaṇapaṭivedhasampāpanato. Paññā heraññikassa kahāpaṇadassanamiva hoti, nīlādivasena ārammaṇākāraṃ gahetvā, lakkhaṇapaṭivedhañca pāpetvā, tato uddhampi maggapātubhāvapāpanato. Tasmā yadetaṃ sañjānanavijānanākāravisiṭṭhaṃ nānappakārato jānanaṃ. Idaṃ pajānananti veditabbaṃ. Idaṃ sandhāya hi etaṃ vuttaṃ ‘‘pajānanaṭṭhena paññā’’ti.

Sā panesā yattha saññāviññāṇāni, na tattha ekaṃsena hoti. Yadā pana hoti, tadā avinibbhuttā tehi dhammehi ‘‘ayaṃ saññā, idaṃ viññāṇaṃ, ayaṃ paññā’’ti vinibbhujjitvā alabbhaneyyanānattā sukhumā duddasā. Tenāha āyasmā nāgaseno ‘‘dukkaraṃ, mahārāja, bhagavatā kata’’nti. Kiṃ, bhante, nāgasena bhagavatā dukkaraṃ katanti? ‘Dukkaraṃ, mahārāja, bhagavatā kataṃ yaṃ arūpīnaṃ cittacetasikānaṃ dhammānaṃ ekārammaṇe pavattamānānaṃ vavatthānaṃ akkhātaṃ ayaṃ phasso, ayaṃ vedanā, ayaṃ saññā, ayaṃ cetanā, idaṃ citta’’’nti (mi. pa. 2.7.16).

424.Kānassālakkhaṇarasapaccupaṭṭhānapadaṭṭhānānīti ettha pana dhammasabhāvapaṭivedhalakkhaṇā paññā, dhammānaṃ sabhāvapaṭicchādakamohandhakāraviddhaṃsanarasā, asammohapaccupaṭṭhānā. ‘‘Samāhito yathābhūtaṃ jānāti passatī’’ti (a. ni. 10.2) vacanato pana samādhi tassā padaṭṭhānaṃ.

Paññāpabhedakathā



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以何义为慧？以遍知义为慧。什么是遍知？是区别于想知和识知的方式而以种种方式的知。因为虽然想、识、慧都有知的性质，但想只是"青、黄"等所缘的认知而已，不能达到"无常、苦、无我"等相的通达。识既能知道"青、黄"等所缘，也能达到相的通达，但不能更进一步达到道的显现。慧则如前所说方式既能知道所缘，也能达到相的通达，更能进一步达到道的显现。
好比有三个人看着钱币商的柜台上放着的一堆钱币：一个是未开智的小孩，一个是村人，一个是钱币商。未开智的小孩只知道钱币的花纹、长短、方圆等形状，不知道"这是人们受用享受的珍宝"。村人知道花纹等形状，也知道"这是人们受用享受的珍宝"，但不知道"这是真的，这是假的，这是半劣"等区别。钱币商则知道这一切情况，而且通过看钱币、听敲击声、闻气味、尝味道、用手摸，也知道"是在某村、某镇、某城、某山、某河边制造的"，"是某位师匠制造的"。应当了知这个譬喻。
因为想只取"青"等所缘的现起相，如同未开智小孩看钱币。识取"青"等所缘相并能达到相的通达，如同村人看钱币。慧取"青"等所缘相，达到相的通达，更能达到道的显现，如同钱币商看钱币。因此，应当了知这区别于想知和识知的方式而以种种方式的知就是遍知。关于这点才说"以遍知义为慧"。
这慧在有想识之处不是必定有的。当它存在时，因为与那些法不能分离，"这是想，这是识，这是慧"不能分开，其差异细微难见。因此具寿那先说："大王，世尊做了难事。""尊者那先，世尊做了什么难事？""大王，世尊说明在一个所缘中运作的无色心心所法的区别：'这是触，这是受，这是想，这是思，这是心'，这是难事。"
什么是它的相、味、现起、足处？在此，慧以通达诸法自性为相，以破除遮蔽诸法自性的痴暗为味，以不迷惑为现起。因为说"得定者如实知见"，所以定是它的足处。
慧的区分之论

425.Katividhā paññāti dhammasabhāvapaṭivedhalakkhaṇena tāva ekavidhā. Lokiyalokuttaravasena duvidhā. Tathā sāsavānāsavādivasena, nāmarūpavavatthāpanavasena, somanassupekkhāsahagatavasena, dassanabhāvanābhūmivasena ca. Tividhā cintāsutabhāvanāmayavasena. Tathā parittamahaggataappamāṇārammaṇavasena, āyāpāyaupāyakosallavasena, ajjhattābhinivesādivasena ca. Catubbidhā catūsu saccesu ñāṇavasena catupaṭisambhidāvasena cāti.

426. Tattha ekavidhakoṭṭhāso uttānatthoyeva. Duvidhakoṭṭhāse lokiyamaggasampayuttā lokiyā. Lokuttaramaggasampayuttā lokuttarāti evaṃ lokiyalokuttaravasena duvidhā.

Dutiyaduke āsavānaṃ ārammaṇabhūtā sāsavā. Tesaṃ anārammaṇā anāsavā. Atthato panesā lokiyalokuttarāva hoti. Āsavasampayuttā sāsavā. Āsavavippayuttā anāsavātiādīsupi eseva nayo. Evaṃ sāsavānāsavādivasena duvidhā.

Tatiyaduke yā vipassanaṃ ārabhitukāmassa catunnaṃ arūpakkhandhānaṃ vavatthāpane paññā, ayaṃ nāmavavatthāpanapaññā. Yā rūpakkhandhassa vavatthāpane paññā, ayaṃ rūpavavatthāpanapaññāti evaṃ nāmarūpavavatthāpanavasena duvidhā.

Catutthaduke dvīsu kāmāvacarakusalacittesu soḷasasu ca pañcakanayena catukkajjhānikesu maggacittesu paññā somanassasahagatā. Dvīsu kāmāvacarakusalacittesu catūsu ca pañcamajjhānikesu maggacittesu paññā upekkhāsahagatāti evaṃ somanassupekkhāsahagatavasena duvidhā.

Pañcamaduke paṭhamamaggapaññā dassanabhūmi. Avasesamaggattayapaññā bhāvanābhūmīti evaṃ dassanabhāvanābhūmivasena duvidhā.



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有几种慧？首先，以通达诸法自性为相而为一种。依世间出世间而为二种。同样地，依有漏无漏等、依名色差别、依喜舍俱、依见修地而为二种。依思所成、闻所成、修所成而为三种。同样地，依小大无量所缘、依得失方便善巧、依内住起等而为三种。依四圣谛之智和四无碍解而为四种。
其中一种的部分已经明显。在二种的部分中，与世间道相应的是世间慧，与出世间道相应的是出世间慧，如是依世间出世间而为二种。
在第二对中，成为诸漏所缘的是有漏慧，不是它们所缘的是无漏慧。但就意义来说，这就是世间出世间慧。与漏相应的是有漏慧，与漏不相应的是无漏慧，在其他[类似的分类]中也是这个道理。如是依有漏无漏等而为二种。
在第三对中，想要开始观察时，对四无色蕴的差别的慧是名差别慧，对色蕴的差别的慧是色差别慧，如是依名色差别而为二种。
在第四对中，在两个欲界善心和十六个依五禅法的四禅道心中的慧是喜俱慧，在两个欲界善心和四个第五禅道心中的慧是舍俱慧，如是依喜舍俱而为二种。
在第五对中，初道慧是见地，其余三道慧是修地，如是依见修地而为二种。

427.Tikesu paṭhamattike parato assutvā paṭiladdhapaññā attano cintāvasena nipphannattā cintāmayā. Parato sutvā paṭiladdhapaññā sutavasena nipphannattā sutamayā. Yathā tathā vā bhāvanāvasena nipphannā appanāppattā paññā bhāvanāmayā. Vuttañhetaṃ –

‘‘Tattha katamā cintāmayā paññā? Yogavihitesu vā kammāyatanesu yogavihitesu vā sippāyatanesu yogavihitesu vā vijjāṭṭhānesu kammassakataṃ vā saccānulomikaṃ vā rūpaṃ aniccanti vā vedanā…pe… saññā… saṅkhārā… viññāṇaṃ aniccanti vā, yaṃ evarūpiṃ anulomikaṃ khantiṃ diṭṭhiṃ ruciṃ mutiṃ pekkhaṃ dhammanijjhānakhantiṃ parato assutvā paṭilabhati, ayaṃ vuccati cintāmayā paññā…pe… sutvā paṭilabhati, ayaṃ vuccati sutamayā paññā. Sabbāpi samāpannassa paññā bhāvanāmayā paññā’’ti (vibha. 768).

Evaṃ cintāsutabhāvanāmayavasena tividhā.

Dutiyattike kāmāvacaradhamme ārabbha pavattā paññā parittārammaṇā. Rūpāvacarārūpāvacare ārabbha pavattā mahaggatārammaṇā. Sā lokiyavipassanā. Nibbānaṃ ārabbha pavattā appamāṇārammaṇā. Sā lokuttaravipassanāti evaṃ parittamahaggatāppamāṇārammaṇavasena tividhā.

Tatiyattike āyo nāma vuddhi, sā duvidhā anatthahānito atthuppattito ca. Tattha kosallaṃ āyakosallaṃ. Yathāha –

‘‘Tattha katamaṃ āyakosallaṃ? Ime me dhamme manasikaroto anuppannā ceva akusalā dhammā na uppajjanti, uppannā ca akusalā dhammā pahīyanti, ime vā panime dhamme manasikaroto anuppannā ceva kusalā dhammā uppajjanti. Uppannā ca kusalā dhammā bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattantīti, yā tattha paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi, idaṃ vuccati āyakosalla’’nti (vibha. 771).

Apāyoti pana avuddhi, sāpi duvidhā atthahānito ca anatthuppattito ca. Tattha kosallaṃ apāyakosallaṃ. Yathāha ‘‘tattha katamaṃ apāyakosallaṃ? Ime dhamme manasikaroto anuppannā ceva kusalā dhammā na uppajjantī’’tiādi (vibha. 771).

Sabbattha pana tesaṃ tesaṃ dhammānaṃ upāyesu nibbattikāraṇesu taṃkhaṇappavattaṃ ṭhānuppattikaṃ kosallaṃ upāyakosallaṃ nāma. Yathāha – ‘‘sabbāpi tatrupāyā paññā upāyakosalla’’nti (vibha. 771). Evaṃ āyāpāyaupāyakosallavasena tividhā.

Catutthattike attano khandhe gahetvā āraddhā vipassanā paññā ajjhattābhinivesā. Parassa khandhe bāhiraṃ vā anindriyabaddharūpaṃ gahetvā āraddhā bahiddhābhinivesā. Ubhayaṃ gahetvā āraddhā ajjhattabahiddhābhinivesāti evaṃ ajjhattābhinivesādivasena tividhā.



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在三种分类中，第一组里，不从他人听闻而获得的慧，因依自己思维而成就故为思所成慧。从他人听闻而获得的慧，因依听闻而成就故为闻所成慧。不论如何依修习而成就达到安止的慧是修所成慧。这是所说的：
"其中什么是思所成慧？在适合修习的业处、或适合修习的工艺处、或适合修习的明处中，不从他人听闻而获得'业是自己的'或'随顺谛'或'色无常'或'受...想...行...识无常'等这样的随顺忍、见、喜好、思维、观察、法思维忍，这称为思所成慧...从听闻而获得，这称为闻所成慧。一切得定者的慧是修所成慧。"
如是依思闻修所成而为三种。
第二组中，缘取欲界法而转起的慧是小所缘慧。缘取色界无色界而转起的是大所缘慧，这是世间观。缘取涅槃而转起的是无量所缘慧，这是出世间观。如是依小大无量所缘而为三种。
第三组中，得是增长，它有二种：从无益损减和从有益生起。其中善巧是得善巧。如说：
"其中什么是得善巧？作意这些法时，未生的不善法不生起，已生的不善法断除；或作意这些法时，未生的善法生起，已生的善法增长、广大、修习、圆满。其中那慧、了知...无痴、择法、正见，这称为得善巧。"
失是衰退，它也有二种：从有益损减和从无益生起。其中善巧是失善巧。如说："其中什么是失善巧？作意这些法时，未生的善法不生起"等。
在一切处对那些法的方便，即在生起因缘中那剎那转起的处生善巧称为方便善巧。如说："一切在此的方便慧是方便善巧。"如是依得失方便善巧而为三种。
第四组中，取自己的诸蕴而开始的观慧是内住，取他人的诸蕴或外在的非根所系色而开始的是外住，取两者而开始的是内外住。如是依内住等而为三种。

428.Catukkesu paṭhamacatukke dukkhasaccaṃ ārabbha pavattaṃ ñāṇaṃ dukkhe ñāṇaṃ. Dukkhasamudayaṃ ārabbha pavattaṃ ñāṇaṃ dukkhasamudaye ñāṇaṃ. Dukkhanirodhaṃ ārabbha pavattaṃ ñāṇaṃ dukkhanirodhe ñāṇaṃ. Dukkhanirodhagāminiṃ paṭipadaṃ ārabbha pavattaṃ ñāṇaṃ dukkhanirodhagāminiyā paṭipadāya ñāṇanti evaṃ catūsu saccesu ñāṇavasena catubbidhā.

Dutiyacatukke catasso paṭisambhidā nāma atthādīsu pabhedagatāni cattāri ñāṇāni. Vuttañhetaṃ – ‘‘atthe ñāṇaṃ atthapaṭisambhidā. Dhamme ñāṇaṃ dhammapaṭisambhidā. Tatradhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā. Ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā’’ti (vibha. 718).

Tattha atthoti saṅkhepato hetuphalassetaṃ adhivacanaṃ. Hetuphalaṃ hi yasmā hetuanusārena ariyati adhigamiyati sampāpuṇiyati, tasmā atthoti vuccati. Pabhedato pana yaṃ kiñci paccayasambhūtaṃ, nibbānaṃ, bhāsitattho, vipāko, kiriyāti ime pañca dhammā atthoti veditabbā . Taṃ atthaṃ paccavekkhantassa tasmiṃ atthe pabhedagataṃ ñāṇaṃ atthapaṭisambhidā. Dhammotipi saṅkhepato paccayassetaṃ adhivacanaṃ. Paccayo hi yasmā taṃ taṃ dahati pavatteti vā sampāpuṇituṃ vā deti, tasmā dhammoti vuccati. Pabhedato pana yo koci phalanibbattako hetu, ariyamaggo, bhāsitaṃ, kusalaṃ, akusalanti ime pañca dhammā dhammoti veditabbā. Taṃ dhammaṃ paccavekkhantassa tasmiṃ dhamme pabhedagataṃ ñāṇaṃ dhammapaṭisambhidā.

Ayameva hi attho abhidhamme –

‘‘Dukkhe ñāṇaṃ atthapaṭisambhidā. Dukkhasamudaye ñāṇaṃ dhammapaṭisambhidā. Hetumhi ñāṇaṃ dhammapaṭisambhidā. Hetuphale ñāṇaṃ atthapaṭisambhidā. Ye dhammā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā. Imesu dhammesu ñāṇaṃ atthapaṭisambhidā. Yamhā dhammā te dhammā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā, tesu dhammesu ñāṇaṃ dhammapaṭisambhidā. Jarāmaraṇe ñāṇaṃ atthapaṭisambhidā. Jarāmaraṇasamudaye ñāṇaṃ dhammapaṭisambhidā…pe… saṅkhāranirodhe ñāṇaṃ atthapaṭisambhidā. Saṅkhāranirodhagāminiyā paṭipadāya ñāṇaṃ dhammapaṭisambhidā. Idha bhikkhu dhammaṃ jānāti suttaṃ geyyaṃ…pe… vedallaṃ. Ayaṃ vuccati dhammapaṭisambhidā. So tassa tasseva bhāsitassa atthaṃ jānāti ‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’ti. Ayaṃ vuccati atthapaṭisambhidā. Katame dhammā kusalā? Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti…pe… ime dhammā kusalā. Imesu dhammesu ñāṇaṃ dhammapaṭisambhidā. Tesaṃ vipāke ñāṇaṃ atthapaṭisambhidā’’tiādinā (vibha. 719 ādayo) nayena vibhajitvā dassito.

Tatradhammaniruttābhilāpe ñāṇanti tasmiṃ atthe ca dhamme ca yā sabhāvanirutti abyabhicārī vohāro. Tadabhilāpe tassa bhāsane udīraṇe taṃ bhāsitaṃ lapitaṃ udīritaṃ sutvāva ayaṃ sabhāvanirutti, ayaṃ na sabhāvaniruttīti evaṃ tassā dhammaniruttisaññitāya sabhāvaniruttiyā māgadhikāya sabbasattānaṃ mūlabhāsāya pabhedagataṃ ñāṇaṃ niruttipaṭisambhidā. Niruttipaṭisambhidāppatto hi phasso vedanāti evamādivacanaṃ sutvāva ayaṃ sabhāvaniruttīti jānāti. Phassā vedanoti evamādikaṃ pana ayaṃ na sabhāvaniruttīti.


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在四种分类中，第一组里，缘取苦谛而转起的智是苦智。缘取苦集而转起的智是苦集智。缘取苦灭而转起的智是苦灭智。缘取趣向苦灭道而转起的智是趣向苦灭道智。如是依四谛智而为四种。
在第二组中，四无碍解就是在义等的差别中的四智。这是所说的："在义中的智是义无碍解。在法中的智是法无碍解。在那里法的词句言说中的智是词无碍解。在诸智中的智是辩无碍解。"
其中，义简言之是因果的代名。因为因果依因而得到、证得、达到，所以称为义。分别来说，应当了知任何由缘生的、涅槃、所说义、异熟、唯作这五法是义。观察那义时，在那义中的差别智是义无碍解。法也简言之是缘的代名。因为缘托持那个那个或使之转起或使之达到，所以称为法。分别来说，应当了知任何能生果的因、圣道、所说、善、不善这五法是法。观察那法时，在那法中的差别智是法无碍解。
这就是在阿毗达摩中的意义：
"在苦中的智是义无碍解。在苦集中的智是法无碍解。在因中的智是法无碍解。在因果中的智是义无碍解。凡是已生、已有、已共生、已生起、已生出、已显现的诸法，在这些法中的智是义无碍解。从什么法那些法已生、已有、已共生、已生起、已生出、已显现，在那些法中的智是法无碍解。在老死中的智是义无碍解。在老死集中的智是法无碍解...在行灭中的智是义无碍解。在趣向行灭道中的智是法无碍解。在此比丘知法：经、应颂...方广。这称为法无碍解。他知道那个那个所说的义：'这是这所说的义，这是这所说的义。'这称为义无碍解。什么法是善？当欲界善心生起时...这些法是善。在这些法中的智是法无碍解。在它们的异熟中的智是义无碍解"等方式分别显示。
"在那里法的词句言说中的智"是在那义和法中不变的自性词句、言说。在它的言说、说出、发出中，听到那所说、所言、所发就知道"这是自性词句，这不是自性词句"，如是在那称为法词句的自性词句、一切有情根本语言摩揭陀语中的差别智是词无碍解。得词无碍解者听到"触、受"等语句就知道这是自性词句，而"触们、受们"等不是自性词句。


Ñāṇesuñāṇanti sabbattha ñāṇamārammaṇaṃ katvā paccavekkhantassa ñāṇārammaṇaṃ ñāṇaṃ, yathāvuttesu vā tesu ñāṇesu sagocarakiccādivasena vitthārato ñāṇaṃ paṭibhānapaṭisambhidāti attho.

429. Catassopi cetā paṭisambhidā dvīsu ṭhānesu pabhedaṃ gacchanti sekkhabhūmiyañca asekkhabhūmiyañca.

Tattha aggasāvakānaṃ mahāsāvakānañca asekkhabhūmiyaṃ pabhedagatā. Ānandattheracittagahapatidhammikaupāsakaupāligahapatikhujjuttarāupāsikādīnaṃ sekkhabhūmiyaṃ. Evaṃ dvīsu bhūmīsu pabhedaṃ gacchantiyopi cetā adhigamena pariyattiyā savanena paripucchāya pubbayogena cāti imehi pañcahākārehi visadā honti.

Tattha adhigamo nāma arahattappatti. Pariyatti nāma buddhavacanassa pariyāpuṇanaṃ. Savanaṃ nāma sakkaccaṃ atthiṃ katvā dhammassavanaṃ. Paripucchā nāma pāḷiaṭṭhakathādīsu gaṇṭhipadaatthapadavinicchayakathā, pubbayogo nāma pubbabuddhānaṃ sāsane gatapaccāgatikabhāvena yāva anulomaṃ gotrabhusamīpaṃ, tāva vipassanānuyogo.

Apare āhu –

‘‘Pubbayogo bāhusaccaṃ, desabhāsā ca āgamo;

Paripucchā adhigamo, garusannissayo tathā;

Mittasampatti cevāti, paṭisambhidapaccayā’’ti.

Tattha pubbayogo vuttanayova. Bāhusaccaṃ nāma tesu tesu satthesu ca sippāyatanesu ca kusalatā. Desabhāsā nāma ekasatavohārakusalatā. Visesena pana māgadhike kosallaṃ. Āgamo nāma antamaso opammavaggamattassapi buddhavacanassa pariyāpuṇanaṃ. Paripucchā nāma ekagāthāyapi atthavinicchayapucchanaṃ. Adhigamo nāma sotāpannatā vā…pe… arahattaṃ vā. Garusannissayo nāma sutapaṭibhānabahulānaṃ garūnaṃ santike vāso. Mittasampatti nāma tathārūpānaṃyeva mittānaṃ paṭilābhoti.

Tattha buddhā ca paccekabuddhā ca pubbayogañceva adhigamañca nissāya paṭisambhidā pāpuṇanti. Sāvakā sabbānipi etāni kāraṇāni. Paṭisambhidāppattiyā ca pāṭiyekko kammaṭṭhānabhāvanānuyogo nāma natthi. Sekkhānaṃ pana sekkhaphalavimokkhantikā. Asekkhānaṃ asekkhaphalavimokkhantikāva paṭisambhidāppatti hoti. Tathāgatānaṃ hi dasabalāni viya ariyānaṃ ariyaphaleneva paṭisambhidā ijjhantīti imā paṭisambhidā sandhāya vuttaṃ catupaṭisambhidāvasena catubbidhāti.

Paññābhūmi-mūla-sarīravavatthānaṃ

430. Kathaṃ bhāvetabbāti ettha pana yasmā imāya paññāya khandhāyatanadhātuindriyasaccapaṭiccasamuppādādibhedā dhammā bhūmi. Sīlavisuddhi ceva cittavisuddhi cāti imā dve visuddhiyo mūlaṃ. Diṭṭhivisuddhi, kaṅkhāvitaraṇavisuddhi, maggāmaggañāṇadassanavisuddhi, paṭipadāñāṇadassanavisuddhi, ñāṇadassanavisuddhīti imā pañca visuddhiyo sarīraṃ. Tasmā tesu bhūmibhūtesu dhammesu uggahaparipucchāvasena ñāṇaparicayaṃ katvā mūlabhūtā dve visuddhiyo sampādetvā sarīrabhūtā pañca visuddhiyo sampādentena bhāvetabbā. Ayamettha saṅkhepo.

431. Ayaṃ pana vitthāro, yaṃ tāva vuttaṃ ‘‘khandhāyatanadhātuindriyasaccapaṭiccasamuppādādibhedā dhammā bhūmī’’ti, ettha khandhāti pañca khandhā rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandhoti.

Rūpakkhandhakathā



我来为您直译这段巴利文：
在诸智中的智是指遍处以智为所缘而观察时以智为所缘的智，或在如前所说的那些智中依所行处作用等方式详细的智是辩无碍解。
这四种无碍解在两处得到差别：在有学地和无学地。
其中最上首弟子和大弟子在无学地得到差别。阿难长老、质多居士、法施优婆塞、优婆离居士、跛足郁多罗优婆夷等在有学地。如是在两处得到差别的这些[无碍解]，依证得、学习、听闻、询问、宿因这五种方式而清晰。
其中证得是指证得阿罗汉。学习是指学习佛语。听闻是指恭敬地、专意地听法。询问是指对巴利和义注等的难解词和义理决择的论述。宿因是指在过去诸佛的教法中来回修习观，直到[达到]随顺种姓[智]的接近。
其他人说：
"宿因，多闻，及地方语，传承，
询问，证得，及亲近师，
友人具足，这些是无碍解的缘。"
其中宿因如前所说。多闻是指在那些那些论典和工艺处中的熟练。地方语是指熟练一百种语言。但特别是熟练摩揭陀语。传承是指至少学习佛语中的譬喻品。询问是指对一偈也[要]询问义理决择。证得是指须陀洹等乃至阿罗汉。亲近师是指住在多闻有辩才的师长处。友人具足是指获得如是类型的友人。
其中佛和辟支佛依宿因和证得得到无碍解。声闻依一切这些因缘。对于得无碍解没有特别的业处修习。有学在有学果解脱时，无学在无学果解脱时得到无碍解。如来的十力一样，圣者的无碍解由圣果成就。关于这些无碍解所说的"依四无碍解而为四种"。
慧地根本身差别
"如何修习"在此，因为这慧以蕴处界根谛缘起等差别诸法为地，戒清净和心清净这两清净为根本，见清净、度疑清净、道非道智见清净、行道智见清净、智见清净这五清净为身，因此对作为地的那些法通过学习询问而熟习智，成就作为根本的两清净，应当通过成就作为身的五清净而修习。这是这里的略说。
这是详说，首先所说"蕴处界根谛缘起等差别诸法为地"，其中蕴是五蕴：色蕴、受蕴、想蕴、行蕴、识蕴。
色蕴之论

432. Tattha yaṃ kiñci sītādīhi ruppanalakkhaṇaṃ dhammajātaṃ, sabbaṃ taṃ ekato katvā rūpakkhandhoti veditabbaṃ.

Tadetaṃ ruppanalakkhaṇena ekavidhampi bhūtopādāyabhedato duvidhaṃ.

Tattha bhūtarūpaṃ catubbidhaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātūti. Tāsaṃ lakkhaṇarasapaccupaṭṭhānāni catudhātuvavatthāne vuttāni. Padaṭṭhānato pana tā sabbāpi avasesadhātuttayapadaṭṭhānā.

Upādārūpaṃ catuvīsatividhaṃ – cakkhu, sotaṃ, ghānaṃ, jivhā, kāyo, rūpaṃ, saddo, gandho, raso, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, hadayavatthu, kāyaviññatti, vacīviññatti, ākāsadhātu, rūpassa lahutā, rūpassa mudutā , rūpassa kammaññatā, rūpassa upacayo, rūpassa santati, rūpassa jaratā, rūpassa aniccatā, kabaḷīkāro āhāroti.

433. Tattha rūpābhighātārahatappasādalakkhaṇaṃ daṭṭhukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇaṃ vā cakkhu, rūpesu āviñchanarasaṃ, cakkhuviññāṇassa ādhārabhāvapaccupaṭṭhānaṃ, daṭṭhukāmatānidānakammajabhūtapadaṭṭhānaṃ.

Saddābhighātārahabhūtappasādalakkhaṇaṃ, sotukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇaṃ vā sotaṃ, saddesu āviñchanarasaṃ, sotaviññāṇassa ādhārabhāvapaccupaṭṭhānaṃ, sotukāmatānidānakammajabhūtapadaṭṭhānaṃ.

Gandhābhighātārahabhūtappasādalakkhaṇaṃ, ghāyitukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇaṃ vā ghānaṃ, gandhesu āviñchanarasaṃ, ghānaviññāṇassa ādhārabhāvapaccupaṭṭhānaṃ, ghāyitukāmatānidānakammajabhūtapadaṭṭhānaṃ.

Rasābhighātārahabhūtappasādalakkhaṇā, sāyitukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇā vā jivhā, rasesu āviñchanarasā, jivhāviññāṇassa ādhārabhāvapaccupaṭṭhānā, sāyitukāmatānidānakammajabhūtapadaṭṭhānā.

Phoṭṭhabbābhighātārahabhūtappasādalakkhaṇo, phusitukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇo vā kāyo, phoṭṭhabbesu āviñchanaraso, kāyaviññāṇassa ādhārabhāvapaccupaṭṭhāno, phusitukāmatānidānakammajabhūtapadaṭṭhāno.



我来为您直译这段巴利文：
其中，任何以受冷等为变坏相的法性，应当了知把这一切合为一起称为色蕴。
这以变坏相为一种，依界和所造色的差别而为二种。
其中界色有四种：地界、水界、火界、风界。它们的相、味、现起在四界差别中已说。但从足处来说，它们一切都以其余三界为足处。
所造色有二十四种：眼、耳、鼻、舌、身、色、声、香、味、女根、男根、命根、心所依处、身表、语表、空界、色轻快性、色柔软性、色适业性、色积集、色相续、色老性、色无常性、段食。
其中，眼以适合色击触的净为相，或以欲见为因的业所生界净为相，以牵引于诸色为味，以作为眼识依处为现起，以欲见为因的业生界为足处。
耳以适合声击触的界净为相，或以欲闻为因的业所生界净为相，以牵引于诸声为味，以作为耳识依处为现起，以欲闻为因的业生界为足处。
鼻以适合香击触的界净为相，或以欲嗅为因的业所生界净为相，以牵引于诸香为味，以作为鼻识依处为现起，以欲嗅为因的业生界为足处。
舌以适合味击触的界净为相，或以欲尝为因的业所生界净为相，以牵引于诸味为味，以作为舌识依处为现起，以欲尝为因的业生界为足处。
身以适合触击触的界净为相，或以欲触为因的业所生界净为相，以牵引于诸触为味，以作为身识依处为现起，以欲触为因的业生界为足处。

434. Keci pana ‘‘tejādhikānaṃ bhūtānaṃ pasādo cakkhu, vāyupathavīāpādhikānaṃ bhūtānaṃ pasādā sotaghānajivhā, kāyo sabbesampī’’ti vadanti. Apare ‘‘tejādhikānaṃ pasādo cakkhu, vivaravāyuāpapathavādhikānaṃ sotaghānajivhākāyā’’ti vadanti. Te vattabbā ‘‘suttaṃ āharathā’’ti. Addhā suttameva na dakkhissanti. Keci panettha ‘‘tejādīnaṃ guṇehi rūpādīhi anugayhabhāvato’’ti kāraṇaṃ dassenti. Te vattabbā ‘‘ko panevamāharūpādayo tejādīnaṃ guṇā’ti. Avinibbhogavuttīsu hi bhūtesu ayaṃ imassa guṇo ayaṃ imassa guṇoti na labbhā vattu’’nti. Athāpi vadeyyuṃ ‘‘yathā tesu tesu sambhāresu tassa tassa bhūtassa adhikatāya pathavīādīnaṃ sandhāraṇādīni kiccāni icchatha, evaṃ tejādiadhikesu sambhāresu rūpādīnaṃ adhikabhāvadassanato icchitabbametaṃ rūpādayo tesaṃ guṇā’’ti. Te vattabbā ‘‘iccheyyāma, yadi āpādhikassa āsavassa gandhato pathavīadhike kappāse gandho adhikataro siyā, tejādhikassa ca uṇhodakassa vaṇṇato sītudakassa vaṇṇo parihāyetha’’. Yasmā panetaṃ ubhayampi natthi, tasmā pahāyetaṃ etesaṃ nissayabhūtānaṃ visesakappanaṃ, ‘‘yathā avisesepi ekakalāpe bhūtānaṃ rūparasādayo aññamaññaṃ visadisā honti, evaṃ cakkhupasādādayo avijjamānepi aññasmiṃ visesakāraṇe’’ti gahetabbametaṃ.

Kiṃ pana taṃ yaṃ aññamaññassa asādhāraṇaṃ? Kammameva nesaṃ visesakāraṇaṃ. Tasmā kammavisesato etesaṃ viseso, na bhūtavisesato. Bhūtavisese hi sati pasādova na uppajjati. Samānānañhi pasādo, na visamānānanti porāṇā.

435. Evaṃ kammavisesato visesavantesu ca etesu cakkhusotāni asampattavisayagāhakāni, attano nissayaṃ anallīnanissaye eva visaye viññāṇahetuttā. Ghānajivhākāyā sampattavisayagāhakā, nissayavasena ceva, sayañca, attano nissayaṃ allīneyeva visaye viññāṇahetuttā.



我来为您直译这段巴利文：
434. 有些人说："眼是火界增盛的诸界的净，耳鼻舌是风地水界增盛的诸界的净，身则是一切[界]的。"其他人说："眼是火界增盛的净，耳鼻舌身是孔隙风水地界增盛的。"应当对他们说："请引经。"他们必定找不到经。有些人在这里指出理由说："因为色等为火等的德性所包含。"应当对他们说："谁说色等是火等的德性？因为在不可分离运作的诸界中，不能说'这是这个的德性，这是这个的德性'。"
即使他们说："如你们认为在那些那些成分中由于某界的增盛而有地等的支持等作用，同样地，由于看到在火等增盛的成分中色等的增盛，应当认为色等是它们的德性。"应当对他们说："如果水界增盛的发酵物的香比地界增盛的棉花的香更强，如果热水的色比冷水的色更差，我们就会同意。"因为这两种情况都没有，所以应当舍弃这种对它们所依的界的特殊计度，应当接受"如在不特殊的一聚中诸界的色味等彼此不同，同样地，眼净等[的差异]即使没有其他的特殊原因[也是如此]。"
那么，什么是它们彼此的不共同？业才是它们的特殊原因。因此它们的差异是由于业的差异，不是由于界的差异。因为如果有界的差异就不会生起净。古人说："净是对等同的[界]，不是对不等同的。"
435. 在如是由于业的差异而有差异的这些[根]中，眼耳是不到达境而取[境]的，因为在所依不接触所缘时才能作为识的因。鼻舌身是到达境而取[境]的，因为依所依以及自身，在所依接触所缘时才能作为识的因。

436.Cakkhu cettha yadetaṃ loke nīlapakhumasamākiṇṇakaṇhasukkamaṇḍalavicittaṃ nīluppaladalasannibhaṃ cakkhūti vuccati. Tassa sasambhāracakkhuno setamaṇḍalaparikkhittassa kaṇhamaṇḍalassa majjhe abhimukhe ṭhitānaṃ sarīrasaṇṭhānuppattipadese sattasu picupaṭalesu āsittatelaṃ picupaṭalāni viya satta akkhipaṭalānibyāpetvā dhāraṇanhāpanamaṇḍanabījanakiccāhi catūhi dhātīhi khattiyakumāro viya sandhāraṇabandhanaparipācanasamudīraṇakiccāhi catūhi dhātūhi katūpakāraṃ utucittāhārehi upatthambhiyamānaṃ āyunā anupāliyamānaṃ vaṇṇagandharasādīhi parivutaṃ pamāṇato ūkāsiramattaṃ cakkhuviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati. Vuttampi cetaṃ dhammasenāpatinā –

‘‘Yena cakkhupasādena, rūpāni manupassati;

Parittaṃ sukhumaṃ etaṃ, ūkāsirasamūpama’’nti.

Sasambhārasotabilassa anto tanutambalomācite aṅgulivedhakasaṇṭhāne padese sotaṃ vuttappakārāhi dhātūhi katūpakāraṃ utucittāhārehi upatthambhiyamānaṃ āyunā anupāliyamānaṃ vaṇṇādīhi parivutaṃ sotaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati.

Sasambhāraghānabilassa anto ajapadasaṇṭhāne padese ghānaṃ yathāvuttappakārupakārupatthambhanānupālanaparivāraṃ ghānaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati.

Sasambhārajivhāmajjhassa upari uppaladalaggasaṇṭhāne padese jivhā yathāvuttappakārupakārupatthambhanānupālanaparivārā jivhāviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānā tiṭṭhati.

Yāvatā pana imasmiṃ kāye upādiṇṇarūpaṃ nāma atthi. Sabbattha kāyo kappāsapaṭale sneho viya vuttappakārupakārupatthambhanānupālanaparivārova hutvā kāyaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamāno tiṭṭhati.

Vammikaudakākāsagāmasivathikasaṅkhātasagocaraninnā viya ca ahisusumārapakkhīkukkurasiṅgālārūpādisagocaraninnāva ete cakkhādayoti daṭṭhabbā.

437. Tato paresu pana rūpādīsu cakkhupaṭihananalakkhaṇaṃ rūpaṃ, cakkhuviññāṇassa visayabhāvarasaṃ , tasseva gocarapaccupaṭṭhānaṃ, catumahābhūtapadaṭṭhānaṃ. Yathā cetaṃ tathā sabbānipi upādārūpāni. Yattha pana viseso atthi, tattha vakkhāma. Tayidaṃ nīlaṃ pītakantiādivasena anekavidhaṃ.

Sotapaṭihananalakkhaṇo saddo, sotaviññāṇassa visayabhāvaraso, tasseva gocarapaccupaṭṭhāno. Bherisaddo mudiṅgasaddotiādinā nayena anekavidho.

Ghānapaṭihananalakkhaṇo gandho, ghānaviññāṇassa visayabhāvaraso, tasseva gocarapaccupaṭṭhāno. Mūlagandho sāragandhotiādinā nayena anekavidho.

Jivhāpaṭihananalakkhaṇo raso, jivhāviññāṇassa visayabhāvaraso, tasseva gocarapaccupaṭṭhāno. Mūlaraso khandharasotiādinā nayena anekavidho.

438. Itthibhāvalakkhaṇaṃ itthindriyaṃ, itthīti pakāsanarasaṃ, itthiliṅganimittakuttākappānaṃ kāraṇabhāvapaccupaṭṭhānaṃ. Purisabhāvalakkhaṇaṃ purisindriyaṃ, purisoti pakāsanarasaṃ, purisaliṅganimittakuttākappānaṃ kāraṇabhāvapaccupaṭṭhānaṃ. Tadubhayampi kāyappasādo viya sakalasarīraṃ byāpakameva, na ca kāyapasādena ṭhitokāse ṭhitanti vā aṭṭhitokāse ṭhitanti vāti vattabbataṃ āpajjati, rūparasādayo viya aññamaññaṃ saṅkaro natthi.



我来为您直译这段巴利文：
436. 这里的眼，就是在世间所说的以蓝色睫毛围绕的黑白圆轮所装饰、如青莲花瓣的眼。在有俱眼中，在白轮所围绕的黑轮中央，在对面所立的身体形状生起处，如七层棉花浸油一样遍布七层眼膜，由四大作用支持，如四位乳母对王子的抱持、沐浴、装饰、扇凉的作用，由时节、心、食所支撑，由寿命所维持，为色香味等所围绕，大小如虮的头，适当作为眼识等的所依和门而住立。法将也说：
"以此眼净，人得见色，
此微细小，如虮头量。"
耳在具俱耳孔内，在有极细红毛、如指环形状的处所，由如前所说的诸界作用所支持，由时节心食所支撑，由寿命所维持，为色等所围绕，适当作为耳识等的所依和门而住立。
鼻在具俱鼻孔内，在如羊蹄形状的处所，有如前所说的作用支持支撑维持围绕，适当作为鼻识等的所依和门而住立。
舌在具俱舌中央上部，在如莲花瓣尖形状的处所，有如前所说的作用支持支撑维持围绕，适当作为舌识等的所依和门而住立。
在此身中凡是所执取色，身遍于一切处，如棉絮中的油，有如前所说的作用支持支撑维持围绕，适当作为身识等的所依和门而住立。
应当了知这些眼等就像以蚁冢、水、虚空、村落、冢墓等为境界倾向一样，以色等相应境界为倾向，如蛇、鳄、鸟、狗、豺等。
437. 在其后的色等中，色以撞击眼为相，以作为眼识境界为味，以作为它的行境为现起，以四大种为足处。如此这样，一切所造色也是如此。在有差别处，我们将说。这[色]以蓝黄等方式为多种。
声以撞击耳为相，以作为耳识境界为味，以作为它的行境为现起。以鼓声锣声等方式为多种。
香以撞击鼻为相，以作为鼻识境界为味，以作为它的行境为现起。以根香心香等方式为多种。
味以撞击舌为相，以作为舌识境界为味，以作为它的行境为现起。以根味茎味等方式为多种。
438. 女根以女性为相，以显示为女为味，以作为女相女标女态女饰的因为现起。男根以男性为相，以显示为男为味，以作为男相男标男态男饰的因为现起。这两者如身净遍及全身，但不能说它们住在身净所住处或不住在身净所住处，如色味等没有彼此混

439. Sahajarūpānupālanalakkhaṇaṃ jīvitindriyaṃ, tesaṃ pavattanarasaṃ, tesaññeva ṭhapanapaccupaṭṭhānaṃ, yāpayitabbabhūtapadaṭṭhānaṃ. Santepi ca anupālanalakkhaṇādimhi vidhāne atthikkhaṇeyeva taṃ sahajarūpāni anupāleti udakaṃ viya uppalādīni. Yathāsakaṃ paccayuppannepi ca dhamme pāleti dhāti viya kumāraṃ. Sayaṃ pavattitadhammasambandheneva ca pavattati niyāmako viya. Na bhaṅgato uddhaṃ pavattati, attano ca pavattayitabbānañca abhāvā. Na bhaṅgakkhaṇe ṭhapeti, sayaṃ bhijjamānattā. Khīyamāno viya vaṭṭisneho dīpasikhaṃ. Na ca anupālanapavattanaṭṭhapanānubhāvavirahitaṃ, yathāvuttakkhaṇe tassa tassa sādhanatoti daṭṭhabbaṃ.

440. Manodhātumanoviññāṇadhātūnaṃ nissayalakkhaṇaṃ hadayavatthu, tāsaññeva dhātūnaṃ ādhāraṇarasaṃ , ubbahanapaccupaṭṭhānaṃ. Hadayassa anto kāyagatāsatikathāyaṃ vuttappakāraṃ lohitaṃ nissāya sandhāraṇādikiccehi bhūtehi katūpakāraṃ utucittāhārehi upatthambhiyamānaṃ āyunā anupāliyamānaṃ manodhātumanoviññāṇadhātūnañceva taṃsampayuttadhammānañca vatthubhāvaṃ sādhayamānaṃ tiṭṭhati.

441. Abhikkamādipavattakacittasamuṭṭhānavāyodhātuyā sahajarūpakāyathambhanasandhāraṇacalanassa paccayo ākāravikāro kāyaviññatti, adhippāyapakāsanarasā, kāyavipphandanahetubhāvapaccupaṭṭhānā, cittasamuṭṭhānavāyodhātupadaṭṭhānā. Sā panesā kāyavipphandanena adhippāyaviññāpanahetuttā, sayañca tena kāyavipphandanasaṅkhātena kāyena viññeyyattā ‘‘kāyaviññattī’’ti vuccati. Tāya ca pana calitehi cittajarūpehi abhisambandhānaṃ utujādīnampi calanato abhikkamādayo pavattantīti veditabbā.

Vacībhedapavattakacittasamuṭṭhānapathavīdhātuyā upādiṇṇaghaṭṭanassa paccayo ākāravikāro vacīviññatti, adhippāyappakāsanarasā, vacīghosahetubhāvapaccupaṭṭhānā, cittasamuṭṭhānapathavīdhātupadaṭṭhānā. Sā panesā vacīghosena adhippāyaviññāpanahetuttā, sayañca tāya vacīghosasaṅkhātāya vācāya viññeyyattā ‘‘vacīviññattī’’ti vuccati. Yathā hi araññe ussāpetvā bandhagosīsādiudakanimittaṃ disvā udakamettha atthīti viññāyati, evaṃ kāyavipphandanañceva vacīghosañca gahetvā kāyavacīviññattiyopi viññāyanti.

442. Rūpaparicchedalakkhaṇā ākāsadhātu, rūpapariyantappakāsanarasā, rūpamariyādāpaccupaṭṭhānā, asamphuṭṭhabhāvacchiddavivarabhāvapaccupaṭṭhānā vā, paricchinnarūpapadaṭṭhānā. Yāya paricchinnesu rūpesu idamito uddhamadho tiriyanti ca hoti.



我来为您直译这段巴利文：
439. 命根以维持俱生色为相，以使它们转起为味，以使它们住立为现起，以应维持的诸界为足处。虽然有维持相等的规定，它只在住时刻维持俱生色，如水对莲花等。虽[诸法]依各自缘而生，它守护[诸法]如乳母对孩子。它只依所转起法的关系而转起如舵手。它不在坏灭后转起，因为自己和应使转起的都不存在。它不在坏灭刹那使[诸法]住立，因为自己正在坏灭，如灯芯油对灯焰将尽。不应视为无维持转起住立的力用，因为在所说的刹那成就彼彼[作用]。
440. 心界意识界的所依以作为所依为相，以托持那些界为味，以举持为现起。在心内依止如身至念论中所说的血，由诸界以支持等作用所助，由时节心食所支撑，由寿命所维持，作为心界意识界及其相应法的所依而住立。
441. 身表是转起前进等的心生风界与俱生色身支持维持动摇的缘的行相变化，以显示意向为味，以作为身动摇因为现起，以心生风界为足处。这以身动摇为显示意向的因，而且自己以那称为身动摇的身为所了知，故称为"身表"。应当了知由此动摇的心生色相续的时节生等也生起前进等。
语表是发语的心生地界与所执取[色]撞击的缘的行相变化，以显示意向为味，以作为语声因为现起，以心生地界为足处。这以语声为显示意向的因，而且自己以那称为语声的语为所了知，故称为"语表"。如在林中看见竖立捆绑的牛头等水相而了知"此处有水"，如是取身动摇和语声而了知身语表。
442. 空界以区划色为相，以显示色边际为味，以作为色界限为现起，或以不相触性、裂隙、孔隙为现起，以被区划的色为足处。由此对被区划的诸色有"此是上下横"。

443. Adandhatālakkhaṇā rūpassa lahutā, rūpānaṃ garubhāvavinodanarasā, lahuparivattitāpaccupaṭṭhānā, lahurūpapadaṭṭhānā. Athaddhatālakkhaṇā rūpassa mudutā, rūpānaṃ thaddhabhāvavinodanarasā, sabbakiriyāsu avirodhitāpaccupaṭṭhānā, mudurūpapadaṭṭhānā. Sarīrakiriyānukūlakammaññabhāvalakkhaṇā rūpassakammaññatā, akammaññatāvinodanarasā, adubbalabhāvapaccupaṭṭhānā, kammaññarūpapadaṭṭhānā.

Etā pana tisso na aññamaññaṃ vijahanti, evaṃ santepi yo arogino viya rūpānaṃ lahubhāvo adandhatā lahuparivattippakāro rūpadandhattakaradhātukkhobhapaṭipakkhapaccayasamuṭṭhāno, so rūpavikāro rūpassa lahutā. Yo pana suparimadditacammasseva rūpānaṃ mudubhāvo sabbakiriyāvisesesu vasavattanabhāvamaddavappakāro rūpatthaddhattakaradhātukkhobhapaṭipakkhapaccayasamuṭṭhāno, so rūpavikāro rūpassa mudutā. Yo pana sudantasuvaṇṇasseva rūpānaṃ kammaññabhāvo sarīrakiriyānukūlabhāvappakāro sarīrakiriyānaṃ ananukūlakaradhātukkhobhapaṭipakkhapaccayasamuṭṭhāno, so rūpavikāro rūpassa kammaññatāti evametāsaṃ viseso veditabbo.

444. Ācayalakkhaṇo rūpassa upacayo, pubbantato rūpānaṃ ummujjāpanaraso, niyyātanapaccupaṭṭhāno, paripuṇṇabhāvapaccupaṭṭhāno vā, upacitarūpapadaṭṭhāno. Pavattilakkhaṇā rūpassa santati, anuppabandhanarasā, anupacchedapaccupaṭṭhānā, anuppabandhakarūpapadaṭṭhānā. Ubhayampetaṃ jātirūpassevādhivacanaṃ, ākāranānattato pana veneyyavasena ca ‘‘upacayo santatī’’ti uddesadesanā katā. Yasmā panettha atthato nānattaṃ natthi, tasmā imesaṃ padānaṃ niddese ‘‘yo āyatanānaṃ ācayo, so rūpassa upacayo. Yo rūpassa upacayo, sā rūpassa santatī’’ti (dha. sa. 641-642) vuttaṃ. Aṭṭhakathāyampi ‘‘ācayo nāma nibbatti, upacayo nāma vaḍḍhi, santati nāma pavattī’’ti (dha. sa. aṭṭha. 641) vatvā ‘‘nadītīre khatakūpakamhi udakuggamanakālo viya ācayo nibbatti, paripuṇṇakālo viya upacayo vaḍḍhi, ajjhottharitvā gamanakālo viya santati pavattī’’ti (dha. sa. aṭṭha. 641) upamā katā.

Upamāvasāne ca ‘‘evaṃ kiṃ kathitaṃ hoti? Āyatanena ācayo kathito, ācayena āyatanaṃ kathita’’nti vuttaṃ. Tasmā yā rūpānaṃ paṭhamābhinibbatti, sā ācayo. Yā tesaṃ upari aññesampi nibbattamānānaṃ nibbatti, sā vaḍḍhiākārena upaṭṭhānato upacayo. Yā tesampi upari punappunaṃ aññesaṃ nibbattamānānaṃ nibbatti, sā anupabandhākārena upaṭṭhānato santatīti ca pavuccatīti veditabbā.

Rūpaparipākalakkhaṇā jaratā, upanayanarasā, sabhāvānapagamepi navabhāvāpagamapaccupaṭṭhānā vīhipurāṇabhāvo viya, paripaccamānarūpapadaṭṭhānā. Khaṇḍiccādibhāvena dantādīsu vikāradassanato idaṃ pākaṭajaraṃ sandhāya vuttaṃ. Arūpadhammānaṃ pana paṭicchannajarā nāma hoti, tassā esa vikāro natthi, yā ca pathavī udakapabbatacandimasūriyādīsu avīcijarā nāma.

Paribhedalakkhaṇā rūpassa aniccatā, saṃsīdanarasā, khayavayapaccupaṭṭhānā, paribhijjamānarūpapadaṭṭhānā.

445. Ojālakkhaṇo kabaḷīkāro āhāro, rūpāharaṇaraso, upatthambhanapaccupaṭṭhāno, kabaḷaṃ katvā āharitabbavatthupadaṭṭhāno. Yāya ojāya sattā yāpenti, tassā etaṃ adhivacanaṃ.



我来为您直译这段巴利文：
443. 色轻快性以不迟钝为相，以除去色的重性为味，以轻快转变为现起，以轻快色为足处。色柔软性以不坚硬为相，以除去色的僵硬性为味，以一切作用无违碍为现起，以柔软色为足处。色适业性以适合身体作用的状态为相，以除去不适业性为味，以不羸弱为现起，以适业色为足处。
这三者互不相离，虽然如此，如同无病者的色的轻性、不迟钝、轻快转变的状态，由对治引生色迟钝的界动摇的缘所生起，这色变化是色轻快性。如同被善揉皮革的色的柔性，在一切特殊作用中有自在柔软的状态，由对治引生色僵硬的界动摇的缘所生起，这色变化是色柔软性。如同善炼金的色的适业性，有随顺身体作用的状态，由对治引生身体作用不随顺的界动摇的缘所生起，这色变化是色适业性。应当如是了知它们的差别。
444. 色积集以积集为相，以使诸色从前际浮现为味，以引导为现起，或以圆满为现起，以被积集色为足处。色相续以转起为相，以连续为味，以不间断为现起，以引生连续色为足处。这两者都是生色的代名，但由于行相差异和所化导的差异而说"积集和相续"。因为这里实义没有差别，所以在这些句的解说中说："处的积集是色积集。色积集是色相续。"在义注中也说："积集是生起，积集是增长，相续是转起"，并作譬喻说："如在河岸掘井时水涌起的时候是积集即生起，圆满的时候是积集即增长，漫溢流去的时候是相续即转起。"
在譬喻的最后说："如是说什么？以处说积集，以积集说处。"因此，应当了知诸色的最初生起是积集。在它们之上其他正在生起的生起，因现起为增长相而是积集。在它们之上一再其他正在生起的生起，因现起为相续相而称为相续。
老性以色成熟为相，以引导为味，以虽不离自性但离新性为现起如旧稻，以正在成熟色为足处。这是就显老而说，因为在牙齿等中见到缺落等变化。但非色法有所谓隐老，它没有这变化，如在地水山日月等中的有所谓无间老。
色无常性以破坏为相，以沉没为味，以尽灭为现起，以正在破坏色为足处。
445. 段食以滋养素为相，以运送色为味，以支持为现起，以应作段而食的事物为足处。这是有情所食的滋养素的代名。

446. Imāni tāva pāḷiyaṃ āgatarūpāneva. Aṭṭhakathāyaṃ pana balarūpaṃ sambhavarūpaṃ jātirūpaṃ rogarūpaṃ ekaccānaṃ matena middharūpanti evaṃ aññānipi rūpāni āharitvā ‘‘addhā munīsi sambuddho, natthi nīvaraṇā tavā’’tiādīni (su. ni. 546) vatvā middharūpaṃ tāva natthiyevāti paṭikkhittaṃ. Itaresu rogarūpaṃ jaratāaniccatāggahaṇena gahitameva, jātirūpaṃ upacayasantatiggahaṇena, sambhavarūpaṃ āpodhātuggahaṇena, balarūpaṃ vāyodhātuggahaṇena gahitameva. Tasmā tesu ekampi visuṃ natthīti sanniṭṭhānaṃ kataṃ.

Iti idaṃ catuvīsatividhaṃ upādārūpaṃ pubbe vuttaṃ catubbidhaṃ bhūtarūpañcāti aṭṭhavīsatividhaṃ rūpaṃ hoti anūnamanadhikaṃ.

447. Taṃ sabbampi na hetu ahetukaṃ hetuvippayuttaṃ sappaccayaṃ lokiyaṃ sāsavamevātiādinā nayena ekavidhaṃ.

Ajjhattikaṃ bāhiraṃ, oḷārikaṃ sukhumaṃ, dūre santike, nipphannaṃ anipphannaṃ, pasādarūpaṃ napasādarūpaṃ, indriyaṃ anindriyaṃ, upādiṇṇaṃ anupādiṇṇantiādivasena duvidhaṃ.

Tattha cakkhādipañcavidhaṃ attabhāvaṃ adhikicca pavattattā ajjhattikaṃ, sesaṃ tato bāhirattā bāhiraṃ. Cakkhādīni nava āpodhātuvajjitā tisso dhātuyo cāti dvādasavidhaṃ ghaṭṭanavasena gahetabbato oḷārikaṃ, sesaṃ tato viparītattā sukhumaṃ. Yaṃ sukhumaṃ tadeva duppaṭivijjhasabhāvattā dūre, itaraṃ suppaṭivijjhasabhāvattā santike. Catasso dhātuyo, cakkhādīni terasa, kabaḷīkārāhāro cāti aṭṭhārasavidhaṃ rūpaṃ paricchedavikāralakkhaṇabhāvaṃ atikkamitvā sabhāveneva pariggahetabbato nipphannaṃ, sesaṃ tabbiparītatāya anipphannaṃ. Cakkhādipañcavidhaṃ rūpādīnaṃ gahaṇapaccayabhāvena ādāsatalaṃ viya vippasannattā pasādarūpaṃ, itaraṃ tato viparītattā napasādarūpaṃ. Pasādarūpameva itthindriyādittayena saddhiṃ adhipatiyaṭṭhena indriyaṃ, sesaṃ tato viparītattā anindriyaṃ. Yaṃ kammajanti parato vakkhāma, taṃ kammena upādiṇṇattā upādiṇṇaṃ, sesaṃ tato viparītattā anupādiṇṇaṃ.

448. Puna sabbameva rūpaṃ sanidassanakammajādīnaṃ tikānaṃ vasena tividhaṃ hoti. Tattha oḷārike rūpaṃ sanidassanasappaṭighaṃ, sesaṃ anidassanasappaṭighaṃ. Sabbampi sukhumaṃ anidassanaappaṭighaṃ. Evaṃ tāva sanidassanattikavasena tividhaṃ. Kammajādittikavasena pana kammato jātaṃ kammajaṃ, tadaññapaccayajātaṃ akammajaṃ, nakutocijātaṃ neva kammajaṃ nākammajaṃ. Cittato jātaṃ cittajaṃ, tadaññapaccayajātaṃ acittajaṃ, nakutocijātaṃ neva cittajaṃ nācittajaṃ, āhārato jātaṃ āhārajaṃ, tadaññapaccayajātaṃ anāhārajaṃ, nakutocijātaṃ neva āhārajaṃ naanāhārajaṃ. Ututo jātaṃ utujaṃ, tadaññapaccayajātaṃ anutujaṃ, nakutocijātaṃ neva utujaṃ naanutujanti evaṃ kammajādittikavasena tividhaṃ.



我来为您直译这段巴利文：
446. 这些是在圣典中出现的色。但在义注中，提到力色、生起色、生色、病色，依一些人的见解还有睡眠色等其他色，引用"你确实是牟尼、正觉者，你没有障碍"等[经文]后，首先否定说睡眠色是完全不存在的。在其他[色]中，病色已包含在老性无常性的摄取中，生色已包含在积集相续的摄取中，生起色已包含在水界的摄取中，力色已包含在风界的摄取中。因此确定它们中任何一个都不是别立的。
如是这二十四种所造色和前面所说的四种界色，总共是二十八种色，不多不少。
447. 一切这些依"非因无因离因有缘世间有漏"等方式为一种。
依内外、粗细、远近、完成未完成、净色非净色、根非根、所执取非所执取等方式为二种。
其中眼等五种依自体而转起故为内，其余离于此故为外。眼等九种、除水界的三界，这十二种由于应依撞击方式把握故为粗，其余与此相反故为细。凡是细的，由于本性难通达故为远，其他由于本性易通达故为近。四界、眼等十三、段食，这十八种色超越区划变化相性而依自相应把握故为完成，其余与此相反故为未完成。眼等五种由于如镜面般清净而作为色等的取缘故为净色，其他与此相反故为非净色。净色和女根等三以增上义为根，其余与此相反故为非根。我们后面将说的是业生，由于为业所执取故为所执取，其余与此相反故为非所执取。
448. 再者一切色依有见业生等的三法而为三种。其中在粗[色]中，色是有见有对，其余是无见有对。一切细[色]是无见无对。如是首先依有见三法而为三种。依业生等三法则：从业生为业生，从其他缘生为非业生，从任何处都不生为非业生非非业生。从心生为心生，从其他缘生为非心生，从任何处都不生为非心生非非心生。从食生为食生，从其他缘生为非食生，从任何处都不生为非食生非非食生。从时节生为时节生，从其他缘生为非时节生，从任何处都不生为非时节生非非时节生。如是依业生等三法而为三种。

449. Puna diṭṭhādirūparūpādivatthādicatukkavasena catubbidhaṃ. Tattha rūpāyatanaṃ diṭṭhaṃ nāma dassanavisayattā, saddāyatanaṃ sutaṃ nāma savanavisayattā, gandharasaphoṭṭhabbattayaṃ mutaṃ nāma sampattagāhakaindriyavisayattā, sesaṃ viññātaṃ nāma viññāṇasseva visayattāti evaṃ tāva diṭṭhādicatukkavasena catubbidhaṃ.

Nipphannarūpaṃ panettha rūparūpaṃ nāma, ākāsadhātu paricchedarūpaṃ nāma, kāyaviññattiādi kammaññatāpariyantaṃ vikārarūpaṃ nāma, jātijarābhaṅgaṃ lakkhaṇarūpaṃ nāmāti evaṃ rūparūpādicatukkavasena catubbidhaṃ.

Yaṃ panettha hadayarūpaṃ nāma, taṃ vatthu na dvāraṃ. Viññattidvayaṃ dvāraṃ na vatthu. Pasādarūpaṃ vatthu ceva dvārañca. Sesaṃ neva vatthu na dvāranti evaṃ vatthādicatukkavasena catubbidhaṃ.

450. Puna ekajaṃ, dvijaṃ, tijaṃ, catujaṃ, nakutocijātanti imesaṃ vasena pañcavidhaṃ. Tattha kammajameva cittajameva ca ekajaṃ nāma. Tesu saddhiṃ hadayavatthunā indriyarūpaṃ kammajameva. Viññattidvayaṃ cittajameva. Yaṃ pana cittato ca ututo ca jātaṃ, taṃ dvijaṃ nāma, taṃ saddāyatanameva. Yaṃ utucittāhārehi jātaṃ, taṃ tijaṃ nāma, taṃ pana lahutādittayameva. Yaṃ catūhipi kammādīhi jātaṃ, taṃ catujaṃ nāma, taṃ lakkhaṇarūpavajjaṃ avasesaṃ hoti. Lakkhaṇarūpaṃ pana nakutocijātaṃ. Kasmā? Na hi uppādassa uppādo atthi, uppannassa ca paripākabhedamattaṃ itaradvayaṃ. Yampi ‘‘rūpāyatanaṃ saddāyatanaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ ākāsadhātu āpodhātu rūpassa lahutā, rūpassa mudutā, rūpassa kammaññatā, rūpassa upacayo, rūpassa santati, kabaḷīkāro āhāro, ime dhammā cittasamuṭṭhānā’’tiādīsu (dha. sa. 1201) jātiyā kutocijātattaṃ anuññātaṃ, taṃ pana rūpajanakapaccayānaṃ kiccānubhāvakkhaṇe diṭṭhattāti veditabbaṃ.

Idaṃ tāva rūpakkhandhe vitthārakathāmukhaṃ.

Viññāṇakkhandhakathā

451. Itaresu pana yaṃkiñci vedayitalakkhaṇaṃ, sabbaṃ taṃ ekato katvā vedanākkhandho; yaṃkiñci sañjānanalakkhaṇaṃ, sabbaṃ taṃ ekato katvā saññākkhandho; yaṃkiñci abhisaṅkharaṇalakkhaṇaṃ, sabbaṃ taṃ ekato katvā saṅkhārakkhandho; yaṃkiñci vijānanalakkhaṇaṃ, sabbaṃ taṃ ekato katvā viññāṇakkhandho veditabbo. Tattha yasmā viññāṇakkhandhe viññāte itare suviññeyyā honti, tasmā viññāṇakkhandhaṃ ādiṃ katvā vaṇṇanaṃ karissāma.

Yaṃkiñci vijānanalakkhaṇaṃ, sabbaṃ taṃ ekato katvā viññāṇakkhandho veditabboti hi vuttaṃ. Kiñca vijānanalakkhaṇaṃ viññāṇaṃ? Yathāha ‘‘vijānāti vijānātīti kho, āvuso, tasmā viññāṇanti vuccatī’’ti (ma. ni. 1.449). Viññāṇaṃ cittaṃ manoti atthato ekaṃ. Tadetaṃ vijānanalakkhaṇena sabhāvato ekavidhampi jātivasena tividhaṃ kusalaṃ, akusalaṃ, abyākatañca.

452. Tattha kusalaṃ bhūmibhedato catubbidhaṃ kāmāvacaraṃ rūpāvacaraṃ arūpāvacaraṃ lokuttarañca. Tattha kāmāvacaraṃ somanassupekkhāñāṇasaṅkhārabhedato aṭṭhavidhaṃ. Seyyathidaṃ – somanassasahagataṃ ñāṇasampayuttaṃ asaṅkhāraṃ sasaṅkhārañca, tathā ñāṇavippayuttaṃ. Upekkhāsahagataṃ ñāṇasampayuttaṃ asaṅkhāraṃ sasaṅkhārañca, tathā ñāṇavippayuttaṃ.

Yadā hi deyyadhammapaṭiggāhakādisampattiṃ aññaṃ vā somanassahetuṃ āgamma haṭṭhapahaṭṭho ‘‘atthi dinna’’ntiādinayappavattaṃ (ma. ni. 

我来为您直译这段巴利文：
449. 再者依所见等、色色等、所依等四法而为四种。其中色处因为是见的对象故名为所见，声处因为是闻的对象故名为所闻，香味触三者因为是近取根的对象故名为所觉，其余因为只是识的对象故名为所知。如是首先依所见等四法而为四种。
在此完成色名为色色，虚空界名为区划色，从身表到适业性名为变化色，生老坏名为相色。如是依色色等四法而为四种。
在此所谓心色是所依不是门，二表是门不是所依，净色既是所依也是门，其余既非所依也非门。如是依所依等四法而为四种。
450. 再者依一生、二生、三生、四生、非任何处生而为五种。其中唯业生和唯心生名为一生。在这些中连同心所依处的根色唯业生。二表唯心生。凡从心和时节生的名为二生，它只是声处。凡从时节心食生的名为三生，它只是轻快等三者。凡从业等四者生的名为四生，它是除相色外的其余。但相色是非任何处生。为什么？因为生起没有[另一个]生起，其他两者只是已生的成熟和破坏。在"色处声处香处味处触处虚空界水界色轻快性色柔软性色适业性色积集色相续段食，这些法是心生"等中所允许的生从某处生，应当了知那是因为在色生因缘的作用力量刹那所见。
这是在色蕴中详说的纲要。
识蕴论
451. 在其余[蕴]中，任何以受为相的，把这一切合为一起是受蕴；任何以想为相的，把这一切合为一起是想蕴；任何以造作为相的，把这一切合为一起是行蕴；任何以了知为相的，把这一切合为一起应当了知是识蕴。其中因为了知识蕴后其他[蕴]容易了知，所以我们以识蕴为开始作解说。
因为说任何以了知为相的，把这一切合为一起应当了知是识蕴。什么是以了知为相的识？如说："友，因为了知了知故称为识。"识、心、意义一。这以了知为相，自性虽为一种，依种类而为三种：善、不善、无记。
452. 其中善依地的差别而为四种：欲界、色界、无色界、出世间。其中欲界依喜舍智行的差别而为八种。即：与喜俱智相应无行有行，如是智不相应。与舍俱智相应无行有行，如是智不相应。
因为当依所施物和受施者等圆满或其他喜的因缘而欢喜踊跃，以"有布施"等方式

1.441) sammādiṭṭhiṃ purakkhatvā asaṃsīdanto anussāhito parehi dānādīni puññāni karoti, tadāssa somanassasahagataṃ ñāṇasampayuttaṃ cittaṃ asaṅkhāraṃ hoti. Yadā pana vuttanayena haṭṭhatuṭṭho sammādiṭṭhiṃ purakkhatvā amuttacāgatādivasena saṃsīdamāno vā parehi vā ussāhito karoti, tadāssa tadeva cittaṃ sasaṅkhāraṃ hoti. Imasmiñhi atthe saṅkhāroti etaṃ attano vā paresaṃ vā vasena pavattassa pubbapayogassādhivacanaṃ. Yadā pana ñātijanassa paṭipattidassanena jātaparicayā bāladārakā bhikkhū disvā somanassajātā sahasā kiñcideva hatthagataṃ dadanti vā vandanti vā, tadā tatiyaṃ cittaṃ uppajjati. Yadā pana ‘‘detha vandathāti’’ ñātīhi ussāhitā evaṃ paṭipajjanti, tadā catutthaṃ cittaṃ uppajjati. Yadā pana deyyadhammapaṭiggāhakādīnaṃ asampattiṃ aññesaṃ vā somanassahetūnaṃ abhāvaṃ āgamma catūsupi vikappesu somanassarahitā honti, tadā sesāni cattāri upekkhāsahagatāni uppajjantīti. Evaṃ somanassupekkhāñāṇasaṅkhārabhedato aṭṭhavidhaṃ kāmāvacarakusalaṃ veditabbaṃ.

Rūpāvacaraṃ pana jhānaṅgayogabhedato pañcavidhaṃ hoti. Seyyathidaṃ, vitakkavicārapītisukhasamādhiyuttaṃ paṭhamaṃ, atikkantavitakkaṃ dutiyaṃ, tato atikkantavicāraṃ tatiyaṃ, tato virattapītikaṃ catutthaṃ, atthaṅgatasukhaṃ upekkhāsamādhiyuttaṃ pañcamanti.

Arūpāvacaraṃ catunnaṃ āruppānaṃ yogavasena catubbidhaṃ. Vuttappakārena hi ākāsānañcāyatanajjhānena sampayuttaṃ paṭhamaṃ, viññāṇañcāyatanādīhi dutiyatatiyacatutthāni . Lokuttaraṃ catumaggasampayogato catubbidhanti evaṃ tāva kusalaviññāṇameva ekavīsatividhaṃ hoti.

453.Akusalaṃ pana bhūmito ekavidhaṃ kāmāvacarameva, mūlato tividhaṃ lobhamūlaṃ dosamūlaṃ mohamūlañca.

Tattha lobhamūlaṃ somanassupekkhādiṭṭhigatasaṅkhārabhedato aṭṭhavidhaṃ. Seyyathidaṃ, somanassasahagataṃ diṭṭhigatasampayuttaṃ asaṅkhāraṃ sasaṅkhārañca, tathā diṭṭhigatavippayuttaṃ. Upekkhāsahagataṃ diṭṭhigatasampayuttaṃ asaṅkhāraṃ sasaṅkhārañca, tathā diṭṭhigatavippayuttaṃ.

Yadā hi ‘‘natthi kāmesu ādīnavo’’ti (ma. ni. 1.469) ādinā nayena micchādiṭṭhiṃ purakkhatvā haṭṭhatuṭṭho kāme vā paribhuñjati, diṭṭhamaṅgalādīni vā sārato pacceti sabhāvatikkheneva anussāhitena cittena, tadā paṭhamaṃ akusalacittaṃ uppajjati. Yadā mandena samussāhitena cittena, tadā dutiyaṃ. Yadā micchādiṭṭhiṃ apurakkhatvā kevalaṃ haṭṭhatuṭṭho methunaṃ vā sevati, parasampattiṃ vā abhijjhāyati, parabhaṇḍaṃ vā harati sabhāvatikkheneva anussāhitena cittena, tadā tatiyaṃ. Yadā mandena samussāhitena cittena, tadā catutthaṃ. Yadā pana kāmānaṃ vā asampattiṃ āgamma aññesaṃ vā somanassahetūnaṃ abhāvena catūsupi vikappesu somanassarahitā honti, tadā sesāni cattāri upekkhāsahagatāni uppajjantīti evaṃ somanassupekkhādiṭṭhigatasaṅkhārabhedato aṭṭhavidhaṃ lobhamūlaṃ veditabbaṃ.

Dosamūlaṃ pana domanassasahagataṃ paṭighasampayuttaṃ asaṅkhāraṃ sasaṅkhāranti duvidhameva hoti, tassa pāṇātipātādīsu tikkhamandappavattikāle pavatti veditabbā.

Mohamūlaṃ upekkhāsahagataṃ vicikicchāsampayuttaṃ uddhaccasampayuttañcāti duvidhaṃ. Tassa sanniṭṭhānavikkhepakāle pavatti veditabbāti evaṃ akusalaviññāṇaṃ dvādasavidhaṃ hoti.



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以正见为先,不沉沦、不被他人激励而行布施等福德时,他的心是与喜俱智相应无行。当如前所说欢喜愉悦,以正见为先,由于不放弃贪著等而沉沦,或被他人激励而行时,他的那心是有行。在此"行"是自己或他人所生起的前行的代名。当看见比丘而因见到亲族的行为而熟悉的幼童生起喜悦,忽然把手中之物布施或礼拜时,第三心生起。当被亲族激励说"布施、礼拜"而如此行时,第四心生起。当由于所施物和受施者等不圆满或其他喜的因缘不存在,在四种分别中离喜时,其余四种与舍俱的[心]生起。如是依喜舍智行的差别而应当了知欲界善为八种。
但上界依禅支相应的差别而为五种。即:与寻伺喜乐定相应为初[禅],超越寻为第二,从此超越伺为第三,从此离喜为第四,舍乐而与舍定相应为第五。
无色界依四无色[定]的相应而为四种。即如前所说与虚空无边处禅相应为初,与识无边处等[相应]为第二第三第四。出世间依四道的相应而为四种。如是首先善识有二十一种。
453. 不善依地唯一种是欲界,依根为三种:贪根瞋根痴根。
其中贪根依喜舍见行的差别而为八种。即:与喜俱见相应无行有行,如是见不相应。与舍俱见相应无行有行,如是见不相应。
因为当以"欲没有过患"等方式以邪见为先,欢喜愉悦而受用欲,或以吉祥相等为真实,以自性锐利未被激励的心时,第一不善心生起。当以怯弱被激励的心时,第二。当不以邪见为先,仅是欢喜愉悦而行淫,或贪求他人的财富,或偷取他人的物品,以自性锐利未被激励的心时,第三。当以怯弱被激励的心时,第四。当由于欲的不圆满或其他喜的因缘不存在,在四种分别中离喜时,其余四种与舍俱的[心]生起。如是依喜舍见行的差别而应当了知贪根为八种。
但瞋根唯二种:与忧俱恚相应无行有行,应当了知它在杀生等的锐利和怯弱转起时的转起。
痴根二种:与舍俱疑相应和掉举相应,应当了知它在决定和散乱时的转起。如是不善识有十二种。

454.Abyākataṃ jātibhedato duvidhaṃ vipākaṃ kiriyañca. Tattha vipākaṃ bhūmito catubbidhaṃ kāmāvacaraṃ rūpāvacaraṃ arūpāvacaraṃ lokuttarañca. Tattha kāmāvacaraṃ duvidhaṃ kusalavipākaṃ akusalavipākañca. Kusalavipākampi duvidhaṃ ahetukaṃ sahetukañca.

Tattha alobhādivipākahetuvirahitaṃ ahetukaṃ, taṃ cakkhuviññāṇaṃ, sotaghānajivhākāyaviññāṇaṃ , sampaṭicchanakiccā manodhātu, santīraṇādikiccā dve manoviññāṇadhātuyo cāti aṭṭhavidhaṃ.

Tattha cakkhusannissitarūpavijānanalakkhaṇaṃ cakkhuviññāṇaṃ, rūpamattārammaṇarasaṃ, rūpābhimukhabhāvapaccupaṭṭhānaṃ, rūpārammaṇāya kiriyamanodhātuyā apagamapadaṭṭhānaṃ. Sotādisannissitasaddādivijānanalakkhaṇāni sotaghānajivhākāyaviññāṇāni, saddādimattārammaṇarasāni, saddādiabhimukhabhāvapaccupaṭṭhānāni, saddārammaṇādīnaṃ kiriyamanodhātūnaṃ apagamapadaṭṭhānāni.

Cakkhuviññāṇādīnaṃ anantaraṃ rūpādivijānanalakkhaṇā manodhātu, rūpādisampaṭicchanarasā, tathābhāvapaccupaṭṭhānā, cakkhuviññāṇādiapagamapadaṭṭhānā.

Ahetukavipākā saḷārammaṇavijānanalakkhaṇā duvidhāpi santīraṇādikiccā manoviññāṇadhātu, santīraṇādirasā, tathābhāvapaccupaṭṭhānā, hadayavatthupadaṭṭhānā. Somanassupekkhāyogato pana dvipañcaṭṭhānabhedato ca tassā bhedo. Etāsu hi ekā ekantamiṭṭhārammaṇe pavattisabbhāvato somanassasampayuttā hutvā santīraṇatadārammaṇavasena pañcadvāre ceva javanāvasāne ca pavattanato dviṭṭhānā hoti. Ekā iṭṭhamajjhattārammaṇe pavattisabbhāvato upekkhāsampayuttā hutvā santīraṇatadārammaṇapaṭisandhibhavaṅgacutivasena pavattanato pañcaṭṭhānā hoti.

Aṭṭhavidhampi cetaṃ ahetukavipākaviññāṇaṃ niyatāniyatārammaṇattā duvidhaṃ. Upekkhāsukhasomanassabhedato tividhaṃ. Viññāṇapañcakaṃ hettha niyatārammaṇaṃ yathākkamaṃ rūpādīsuyeva pavattito, sesaṃ aniyatārammaṇaṃ. Tatra hi manodhātu pañcasupi rūpādīsu pavattati, manoviññāṇadhātudvayaṃ chasūti. Kāyaviññāṇaṃ panettha sukhayuttaṃ, dviṭṭhānā manoviññāṇadhātu somanassayuttā, sesaṃ upekkhāyuttanti. Evaṃ tāva kusalavipākāhetukaṃ aṭṭhavidhaṃ veditabbaṃ.

Alobhādivipākahetusampayuttaṃ pana sahetukaṃ, taṃ kāmāvacarakusalaṃ viya somanassādi bhedato aṭṭhavidhaṃ. Yathā pana kusalaṃ dānādivasena chasu ārammaṇesu pavattati, na idaṃ tathā. Idañhi paṭisandhibhavaṅgacutitadārammaṇavasena parittadhammapariyāpannesuyeva chasu ārammaṇesu pavattati . Saṅkhārāsaṅkhārabhāvo panettha āgamanādivasena veditabbo. Sampayuttadhammānañca visese asatipi ādāsatalādīsu mukhanimittaṃ viya nirussāhaṃ vipākaṃ, mukhaṃ viya saussāhaṃ kusalanti veditabbaṃ.

Kevalaṃ hi akusalavipākaṃ ahetukameva, taṃ cakkhuviññāṇaṃ, sotaghānajivhākāyaviññāṇaṃ, sampaṭicchanakiccā manodhātu, santīraṇādikiccā pañcaṭṭhānā manoviññāṇadhātūti sattavidhaṃ. Taṃ lakkhaṇādito kusalāhetukavipāke vuttanayeneva veditabbaṃ.


我来为您直译这段巴利文：
454. 无记依种类为二种：异熟和作用。其中异熟依地为四种：欲界、色界、无色界、出世间。其中欲界为二种：善异熟和不善异熟。善异熟也为二种：无因和有因。
其中离无贪等异熟因为无因，它为眼识、耳鼻舌身识、作领受作用的意界、作推度等作用的两个意识界，如是为八种。
其中眼识以依眼了知色为相，以仅色为所缘为味，以面向色为现起，以色所缘的作用意界离去为足处。耳等所依的了知声等为相的耳鼻舌身识，以仅声等为所缘为味，以面向声等为现起，以声所缘等的作用意界离去为足处。
在眼识等之后以了知色等为相的意界，以领受色等为味，以如是状态为现起，以眼识等离去为足处。
无因异熟以了知六所缘为相的两种作推度等作用的意识界，以推度等为味，以如是状态为现起，以心所依处为足处。但由于喜舍相应和二处五处差别而有差别。在这些[意识界]中，一个由于在纯可意所缘中转起的存在而与喜相应，由于依推度、彼所缘而在五门和速行末后转起故为二处。一个由于在可意舍所缘中转起的存在而与舍相应，由于依推度、彼所缘、结生、有分、死而转起故为五处。
这八种无因异熟识由于所缘的决定不决定而为二种。由于舍乐喜的差别而为三种。此中识五由于依次只在色等中转起故为决定所缘，其余为不定所缘。因为在此意界在五种色等中转起，两种意识界在六种[所缘]中。此中身识与乐相应，二处意识界与喜相应，其余与舍相应。如是首先应当了知善异熟无因为八种。
但与无贪等异熟因相应为有因，它如欲界善依喜等差别为八种。但如善依布施等而在六所缘中转起，此[异熟]不如是。此只依结生、有分、死、彼所缘而在属于小法的六所缘中转起。此中有行无行应当依[业]来等而了知。虽然相应法无差别，但应当了知异熟如在镜面等中的面相般无勇猛，善如面相般有勇猛。
但不善异熟只是无因，它为眼识、耳鼻舌身识、作领受作用的意界、作推度等作用的五处意识界，如是为七种。它应当如善无因异熟中所说的方式从相等而了知。


Kevalañhi kusalavipākāni iṭṭhaiṭṭhamajjhattārammaṇāni, imāni aniṭṭhaaniṭṭhamajjhattārammaṇāni. Tāni ca upekkhāsukhasomanassabhedato tividhāni, imāni dukkhaupekkhāvasena duvidhāni. Ettha hi kāyaviññāṇaṃ dukkhasahagatameva, sesāni upekkhāsahagatāni. Sā ca tesu upekkhā hīnā dukkhaṃ viya nātitikhiṇā, itaresu upekkhā paṇītā sukhaṃ viya nātitikhiṇā. Iti imesaṃ sattannaṃ akusalavipākānaṃ purimānañca soḷasannaṃ kusalavipākānaṃ vasena kāmāvacaraṃ vipākaviññāṇaṃ tevīsatividhaṃ.

Rūpāvacaraṃ pana kusalaṃ viya pañcavidhaṃ. Kusalaṃ pana samāpattivasena javanavīthiyaṃ pavattati. Idaṃ upapattiyaṃ paṭisandhibhavaṅgacutivasena. Yathā ca rūpāvacaraṃ, evaṃ arūpāvacarampi kusalaṃ viya catubbidhaṃ. Pavattibhedopissa rūpāvacare vuttanayo eva. Lokuttaravipākaṃ catumaggayuttacittaphalattā catubbidhaṃ, taṃ maggavīthivasena ceva samāpattivasena ca dvidhā pavattati. Evaṃ sabbampi catūsu bhūmīsu chattiṃsavidhaṃ vipākaviññāṇaṃ hoti.

Kiriyaṃ pana bhūmibhedato tividhaṃ kāmāvacaraṃ rūpāvacaraṃ arūpāvacarañca. Tattha kāmāvacaraṃ duvidhaṃ ahetukaṃ sahetukañca. Tattha alobhādikiriyahetuvirahitaṃ ahetukaṃ, taṃ manodhātumanoviññāṇadhātubhedato duvidhaṃ.

Tattha cakkhuviññāṇādipurecararūpādivijānanalakkhaṇā manodhātu, āvajjanarasā, rūpādiabhimukhabhāvapaccupaṭṭhānā, bhavaṅgavicchedapadaṭṭhānā, sā upekkhāyuttāva hoti.

Manoviññāṇadhātu pana duvidhā sādhāraṇā asādhāraṇā ca. Tattha sādhāraṇā upekkhāsahagatāhetukakiriyā saḷārammaṇavijānanalakkhaṇā, kiccavasena pañcadvāramanodvāresu voṭṭhabbanāvajjanarasā, tathābhāvapaccupaṭṭhānā, ahetukavipākamanoviññāṇadhātu bhavaṅgānaṃ aññatarāpagamapadaṭṭhānā.

Asādhāraṇā somanassasahagatāhetukakiriyā saḷārammaṇavijānanalakkhaṇā, kiccavasena arahataṃ anuḷāresu vatthūsu hasituppādanarasā, tathābhāvapaccupaṭṭhānā, ekantato hadayavatthupadaṭṭhānāti. Iti kāmāvacarakiriyaṃ ahetukaṃ tividhaṃ.

Sahetukaṃ pana somanassādibhedato kusalaṃ viya aṭṭhavidhaṃ. Kevalañhi kusalaṃ sekkhaputhujjanānaṃ uppajjati, idaṃ arahataṃyevāti ayamettha viseso. Evaṃ tāva kāmāvacaraṃ ekādasavidhaṃ.

Rūpāvacaraṃ pana arūpāvacarañca kusalaṃ viya pañcavidhaṃ catubbidhañca hoti. Arahataṃ uppattivaseneva cassa kusalato viseso veditabboti. Evaṃ sabbampi tīsu bhūmīsu vīsatividhaṃ kiriyaviññāṇaṃ hoti.



我来为您直译这段巴利文：
只是善异熟以可意和可意舍为所缘，这些[不善异熟]以不可意和不可意舍为所缘。那些[善异熟]依舍乐喜的差别而为三种，这些[不善异熟]依苦舍而为二种。因为此中身识只与苦俱，其余与舍俱。在这些中的舍是劣的，如苦不太锐利，在其他[善异熟]中的舍是胜的，如乐不太锐利。如是依这七种不善异熟和前面十六种善异熟，欲界异熟识为二十三种。
但色界[异熟]如善而为五种。但善依定而在速行路中转起。此[异熟]在生起中依结生、有分、死而[转起]。如色界[异熟]，无色界[异熟]也如善而为四种。它的转起差别的方式如色界中所说。出世间异熟因为是与四道相应心的果而为四种，它依道路和依定而二种转起。如是一切在四地中异熟识为三十六种。
但作用依地的差别而为三种：欲界、色界、无色界。其中欲界为二种：无因和有因。其中离无贪等作用因为无因，它依意界意识界的差别而为二种。
其中以在眼识等之前了知色等为相的意界，以转向为味，以面向色等为现起，以有分断为足处，它只与舍相应。
但意识界为二种：共通和不共通。其中共通的与舍俱无因作用以了知六所缘为相，以作用而在五门意门中作确定转向为味，以如是状态为现起，以无因异熟意识界或有分的任一离去为足处。
不共通的与喜俱无因作用以了知六所缘为相，以作用而在阿罗汉对非殊胜事物生起微笑为味，以如是状态为现起，以决定心所依处为足处。如是欲界作用无因为三种。
但有因如善依喜等差别而为八种。只是善生起于有学凡夫，此只[生起]于阿罗汉，这是此中的差别。如是首先欲界为十一种。
但色界和无色界如善而为五种和四种。应当了知它对阿罗汉只依生起而与善有差别。如是一切在三地中作用识为二十种。

455. Iti ekavīsati kusalāni dvādasākusalāni chattiṃsa vipākāni vīsati kiriyānīti sabbānipi ekūnanavuti viññāṇāni honti. Yāni paṭisandhibhavaṅgāvajjanadassanasavanaghāyanasāyanaphusanasampaṭicchanasantīraṇavoṭṭhabbanajavanatadārammaṇacutivasena cuddasahi ākārehi pavattanti.

Kathaṃ? Yadā hi aṭṭhannaṃ kāmāvacarakusalānaṃ ānubhāvena devamanussesu sattā nibbattanti, tadā nesaṃ maraṇakāle paccupaṭṭhitaṃ kammakammanimittagatinimittānaṃ aññataraṃ ārammaṇaṃ katvā aṭṭha sahetukakāmāvacaravipākāni, manussesu paṇḍakādibhāvaṃ āpajjamānānaṃ dubbaladvihetukakusalavipākaupekkhāsahagatāhetukavipākamanoviññāṇadhātu cāti paṭisandhivasena nava vipākacittāni pavattanti. Yadā rūpāvacarārūpāvacarakusalānubhāvena rūpārūpabhavesu nibbattanti , tadā nesaṃ maraṇakāle paccupaṭṭhitaṃ kammanimittameva ārammaṇaṃ katvā nava rūpārūpāvacaravipākāni paṭisandhivasena pavattanti.

Yadā pana akusalānubhāvena apāye nibbattanti, tadā nesaṃ maraṇakāle paccupaṭṭhitaṃ kammakammanimittagatinimittānaṃ aññataraṃ ārammaṇaṃ katvā ekā akusalavipākāhetukamanoviññāṇadhātu paṭisandhivasena pavattatīti evaṃ tāvettha ekūnavīsatiyā vipākaviññāṇānaṃ paṭisandhivasena pavatti veditabbā.

Paṭisandhiviññāṇe pana niruddhe taṃ taṃ paṭisandhiviññāṇamanubandhamānaṃ tassa tasseva kammassa vipākabhūtaṃ tasmiññeva ārammaṇe tādisameva bhavaṅgaviññāṇaṃ nāma pavattati, punapi tādisanti evaṃ asati santānavinivattake aññasmiṃ cittuppāde nadīsotaṃ viya supinaṃ apassato niddokkamanakālādīsu aparimāṇasaṅkhyampi pavattatiyevāti evaṃ tesaññeva viññāṇānaṃ bhavaṅgavasenāpi pavatti veditabbā.

Evaṃ pavatte pana bhavaṅgasantāne yadā sattānaṃ indriyāni ārammaṇagahaṇakkhamāni honti, tadā cakkhussāpāthagate rūpe rūpaṃ paṭicca cakkhupasādassa ghaṭṭanā hoti, tato ghaṭṭanānubhāvena bhavaṅgacalanaṃ hoti, atha niruddhe bhavaṅge tadeva rūpaṃ ārammaṇaṃ katvā bhavaṅgaṃ vicchindamānā viya āvajjanakiccaṃ sādhayamānā kiriyamanodhātu uppajjati. Sotadvārādīsupi eseva nayo. Manodvāre pana chabbidhepi ārammaṇe āpāthagate bhavaṅgacalanānantaraṃ bhavaṅgaṃ vicchindamānā viya āvajjanakiccaṃ sādhayamānā ahetukakiriyamanoviññāṇadhātu uppajjati upekkhāsahagatāti evaṃ dvinnaṃ kiriyaviññāṇānaṃ āvajjanavasena pavatti veditabbā.

Āvajjanānantaraṃ pana cakkhudvāre tāva dassanakiccaṃ sādhayamānaṃ cakkhupasādavatthukaṃ cakkhuviññāṇaṃ, sotadvārādīsu savanādikiccaṃ sādhayamānāni sotaghānajivhākāyaviññāṇāni pavattanti. Tāni iṭṭhaiṭṭhamajjhattesu visayesu kusalavipākāni, aniṭṭhaaniṭṭhamajjhattesu visayesu akusalavipākānīti evaṃ dasannaṃ vipākaviññāṇānaṃ dassanasavanaghāyanasāyanaphusanavasena pavatti veditabbā.

‘‘Cakkhuviññāṇadhātuyā uppajjitvā niruddhasamanantarā uppajjati cittaṃ mano mānasaṃ tajjā manodhātū’’tiādivacanato (vibha. 184) pana cakkhuviññāṇādīnaṃ anantarā tesaññeva visayaṃ sampaṭicchamānā kusalavipākānantaraṃ kusalavipākā, akusalavipākānantaraṃ akusalavipākā manodhātu uppajjati. Evaṃ dvinnaṃ vipākaviññāṇānaṃ sampaṭicchanavasena pavatti veditabbā.


我来为您直译这段巴利文：
455. 如是二十一善、十二不善、三十六异熟、二十作用，总共八十九识。它们依结生、有分、转向、见、闻、嗅、尝、触、领受、推度、确定、速行、彼所缘、死这十四种行相而转起。
如何？当众生由八欲界善的威力而生于天人中时，在他们死时，以业、业相、趣相之一为所缘而现前，八有因欲界异熟，对于在人中成为黄门等者的弱二因善异熟与舍俱无因异熟意识界，如是依结生而九异熟心转起。当由色界无色界善的威力而生于色无色有中时，在他们死时，以业相为所缘而现前，九色无色界异熟依结生而转起。
但当由不善的威力而生于恶趣中时，在他们死时，以业、业相、趣相之一为所缘而现前，一个不善异熟无因意识界依结生而转起。如是首先应当了知此中十九异熟识依结生而转起。
但当结生识灭时，随顺那结生识、作为那业的异熟、在那所缘中，如是名为有分识转起，再如是[转起]。如此若无转变相续的其他心生起，如河流般在无见梦的入睡时等无量次数地转起。如是应当了知那些识也依有分而转起。
当如是有分相续转起时，当众生的诸根有能取所缘时，当色处于眼前时，依色而有眼净的撞击，由此撞击的威力而有有分动摇，然后有分灭时，以那色为所缘，如断有分般完成转向作用的作用意界生起。在耳门等中也是这方法。但在意门中，当六种所缘现前时，在有分动摇之后，如断有分般完成转向作用的与舍俱无因作用意识界生起。如是应当了知二种作用识依转向而转起。
但在转向之后，首先在眼门中完成见作用而依眼净所依的眼识，在耳门等中完成闻等作用的耳鼻舌身识转起。它们在可意和可意舍境中是善异熟，在不可意和不可意舍境中是不善异熟。如是应当了知十种异熟识依见闻嗅尝触而转起。
但因为说"在眼识界生起灭后的同一刹那生起心、意、意所、彼生意界等"，所以在眼识等之后，领受它们的境，在善异熟之后善异熟，在不善异熟之后不善异熟意界生起。如是应当了知二种异熟识依领受而转起。;


‘‘Manodhātuyāpi uppajjitvā niruddhasamanantarā uppajjati cittaṃ mano mānasaṃ tajjāmanoviññāṇadhātū’’ti (vibha. 184) vacanato pana manodhātuyā sampaṭicchitameva visayaṃ santīrayamānā akusalavipākamanodhātuyā anantarā akusalavipākā, kusalavipākāya anantarā iṭṭhārammaṇe somanassasahagatā, iṭṭhamajjhatte upekkhāsahagatā uppajjati vipākāhetukamanoviññāṇadhātūti evaṃ tiṇṇaṃ vipākaviññāṇānaṃ santīraṇavasena pavatti veditabbā.

Santīraṇānantaraṃ pana tameva visayaṃ vavatthāpayamānā uppajjati kiriyāhetukamanoviññāṇadhātu upekkhāsahagatāti evaṃ ekasseva kiriyaviññāṇassa voṭṭhabbanavasena pavatti veditabbā.

Voṭṭhabbanānantaraṃ pana sace mahantaṃ hoti rūpādiārammaṇaṃ, atha yathāvavatthāpite visaye aṭṭhannaṃ vā kāmāvacarakusalānaṃ dvādasannaṃ vā akusalānaṃ navannaṃ vā avasesakāmāvacarakiriyānaṃ aññataravasena cha satta vā javanāni javanti, eso tāva pañcadvāre nayo.

Manodvāre pana manodvārāvajjanānantaraṃ tāniyeva. Gotrabhuto uddhaṃ rūpāvacarato pañca kusalāni pañca kiriyāni, arūpāvacarato cattāri kusalāni cattāri kiriyāni, lokuttarato cattāri maggacittāni cattāri phalacittānīti imesu yaṃ yaṃ laddhapaccayaṃ hoti, taṃ taṃ javatīti evaṃ pañcapaññāsāya kusalākusalakiriyavipākaviññāṇānaṃ javanavasena pavatti veditabbā.

Javanāvasāne pana sace pañcadvāre atimahantaṃ, manodvāre ca vibhūtamārammaṇaṃ hoti, atha kāmāvacarasattānaṃ kāmāvacarajavanāvasāne iṭṭhārammaṇādīnaṃ purimakammajavanacittādīnañca vasena yo yo paccayo laddho hoti, tassa tassa vasena aṭṭhasu sahetukakāmāvacaravipākesu tīsu vipākāhetukamanoviññāṇadhātūsu ca aññataraṃ paṭisotagataṃ nāvaṃ anubandhamānaṃ kiñci antaraṃ udakamiva bhavaṅgassārammaṇato aññasmiṃ ārammaṇe javitaṃ javanamanubandhaṃ dvikkhattuṃ sakiṃ vā vipākaviññāṇaṃ uppajjati. Tadetaṃ javanāvasāne bhavaṅgassa ārammaṇe pavattanārahaṃ samānaṃ tassa javanassa ārammaṇaṃ ārammaṇaṃ katvā pavattattā tadārammaṇanti vuccati. Evaṃ ekādasannaṃ vipākaviññāṇānaṃ tadārammaṇavasena pavatti veditabbā.

Tadārammaṇāvasāne pana puna bhavaṅgameva pavattati, bhavaṅge vicchinne puna āvajjanādīnīti evaṃ laddhapaccayacittasantānaṃ bhavaṅgānantaraṃ āvajjanaṃ āvajjanānantaraṃ dassanādīnīti cittaniyamavaseneva punappunaṃ tāva pavattati, yāva ekasmiṃ bhave bhavaṅgassa parikkhayo. Ekasmiṃ hi bhave yaṃ sabbapacchimaṃ bhavaṅgacittaṃ, taṃ tato cavanattā cutīti vuccati. Tasmā tampi ekūnavīsatividhameva hoti. Evaṃ ekūnavīsatiyā vipākaviññāṇānaṃ cutivasena pavatti veditabbā.

Cutito pana puna paṭisandhi, paṭisandhito puna bhavaṅganti evaṃ bhavagatiṭhitinivāsesu saṃsaramānānaṃ sattānaṃ avicchinnaṃ cittasantānaṃ pavattatiyeva. Yo panettha arahattaṃ pāpuṇāti, tassa cuticitte niruddhe niruddhameva hotīti.

Idaṃ viññāṇakkhandhe vitthārakathāmukhaṃ.

Vedanākkhandhakathā

456. Idāni yaṃ vuttaṃ ‘‘yaṃkiñci vedayitalakkhaṇaṃ, sabbaṃ taṃ ekato katvā vedanākkhandho veditabbo’’ti, etthāpi vedayitalakkhaṇaṃ nāma vedanāva. Yathāha – ‘‘vedayati vedayatīti kho āvuso, tasmā vedanāti vuccatī’’ti (ma. ni. 

我来为您直译这段巴利文：
因为说"在意界生起灭后的同一刹那生起心、意、意所、彼生意识界"，所以推度意界所领受的境，在不善异熟意界之后不善异熟，在善异熟之后在可意所缘中与喜俱，在可意舍[所缘]中与舍俱异熟无因意识界生起。如是应当了知三种异熟识依推度而转起。
但在推度之后，确定那境而生起与舍俱作用无因意识界。如是应当了知一种作用识依确定而转起。
但在确定之后，如果色等所缘是大的，那么在已确定的境中，依八欲界善或十二不善或九余欲界作用之一而六或七速行转起，这首先是五门中的方法。
但在意门中在意门转向之后是那些。从种姓以上，色界五善五作用，无色界四善四作用，出世间四道心四果心，在这些中凡得缘的，那个速行。如是应当了知五十五善不善作用异熟识依速行而转起。
但在速行末后，如果在五门中[所缘]极大，在意门中[所缘]明显，那么对欲界众生在欲界速行末后，依可意所缘等和前业速行心等，凡得到什么缘，依那个缘，在八有因欲界异熟和三异熟无因意识界中的某一个，如逆流而去的船后随的一些水般，在异于有分所缘的所缘中，随顺已转起的速行而二次或一次异熟识生起。这在速行末后应在有分所缘中转起，但因为以那速行的所缘为所缘而转起，故称为彼所缘。如是应当了知十一种异熟识依彼所缘而转起。
但在彼所缘末后，再转起有分，有分断时再有转向等。如是得缘的心相续在有分之后转向，在转向之后见等，只依心的决定而一再转起，直到一有中有分穷尽。因为在一有中最后的有分心，因为从此死去故称为死。所以它也是十九种。如是应当了知十九种异熟识依死而转起。
但从死再结生，从结生再有分，如是对在诸有趣住处轮回的众生，不断的心相续转起。但在此中谁证得阿罗汉，他的死心灭时就灭了。
这是在识蕴中详说的纲要。
受蕴论
456. 现在说"任何以受为相的，把这一切合为一起应当了知是受蕴"，在此中所谓以受为相即是受。如说："友，因为感受感受故称为受。"

1.450). Sā pana vedayitalakkhaṇena sabhāvato ekavidhāpi jātivasena tividhā hoti kusalā, akusalā, abyākatā cāti.

Tattha kāmāvacaraṃ somanassupekkhāñāṇasaṅkhārabhedato aṭṭhavidhantiādinā nayena vuttena kusalaviññāṇena sampayuttā kusalā, akusalena sampayuttā akusalā, abyākatena sampayuttā abyākatāti veditabbā. Sā sabhāvabhedato pañcavidhā hoti – sukhaṃ dukkhaṃ somanassaṃ domanassaṃ upekkhāti.

Tattha kusalavipākena kāyaviññāṇena sampayuttaṃ sukhaṃ. Akusalavipākena dukkhaṃ. Kāmāvacarato catūhi kusalehi, catūhi sahetukavipākehi, ekena ahetukavipākena, catūhi sahetukakiriyehi, ekena ahetukakiriyena, catūhi akusalehi, rūpāvacarato ṭhapetvā pañcamajjhānaviññāṇaṃ catūhi kusalehi, catūhi vipākehi, catūhi kiriyehi, lokuttaraṃ pana yasmā ajhānikaṃ nāma natthi, tasmā aṭṭha lokuttarāni pañcannaṃ jhānānaṃ vasena cattālīsaṃ honti. Tesu ṭhapetvā aṭṭha pañcamajjhānikāni sesehi dvattiṃsāya kusalavipākehīti evaṃ somanassaṃ dvāsaṭṭhiyā viññāṇehi sampayuttaṃ. Domanassaṃ dvīhi akusalehi. Upekkhā avasesapañcapaññāsāya viññāṇehi sampayuttā.

Tattha iṭṭhaphoṭṭhabbānubhavanalakkhaṇaṃ sukhaṃ, sampayuttānaṃ upabrūhanarasaṃ, kāyikaassādapaccupaṭṭhānaṃ, kāyindriyapadaṭṭhānaṃ.

Aniṭṭhaphoṭṭhabbānubhavanalakkhaṇaṃ dukkhaṃ, sampayuttānaṃ milāpanarasaṃ, kāyikābādhapaccupaṭṭhānaṃ, kāyindriyapadaṭṭhānaṃ.

Iṭṭhārammaṇānubhavanalakkhaṇaṃ somanassaṃ, yathā tathā vā iṭṭhākārasambhogarasaṃ, cetasikaassādapaccupaṭṭhānaṃ, passaddhipadaṭṭhānaṃ.

Aniṭṭhārammaṇānubhavanalakkhaṇaṃ domanassaṃ, yathā tathā vā aniṭṭhākārasambhogarasaṃ, cetasikābādhapaccupaṭṭhānaṃ, ekanteneva hadayavatthupadaṭṭhānaṃ.

Majjhattavedayitalakkhaṇā upekkhā, sampayuttānaṃ nātiupabrūhanamilāpanarasā, santabhāvapaccupaṭṭhānā, nippītikacittapadaṭṭhānāti.

Idaṃ vedanākkhandhe vitthārakathāmukhaṃ.

Saññākkhandhakathā

457. Idāni yaṃ vuttaṃ ‘‘yaṃkiñci sañjānanalakkhaṇaṃ, sabbaṃ taṃ ekato katvā saññākkhandho veditabbo’’ti, etthāpi sañjānanalakkhaṇaṃ nāma saññāva. Yathāha – ‘‘sañjānāti sañjānātīti kho, āvuso, tasmā saññāti vuccatī’’ti (ma. ni. 1.450). Sā panesā sañjānanalakkhaṇena sabhāvato ekavidhāpi jātivasena tividhā hoti kusalā, akusalā, abyākatā ca.

Tattha kusalaviññāṇasampayuttā kusalā, akusalasampayuttā akusalā, abyākatasampayuttā abyākatā. Na hi taṃ viññāṇaṃ atthi, yaṃ saññāya vippayuttaṃ, tasmā yattako viññāṇassa bhedo, tattako saññāyāti.

Sā panesā evaṃ viññāṇena samappabhedāpi lakkhaṇādito sabbāva sañjānanalakkhaṇā, tadevetanti puna sañjānanapaccayanimittakaraṇarasā dāruādīsu tacchakādayo viya, yathāgahitanimittavasena abhinivesakaraṇapaccupaṭṭhānā hatthidassakaandhā (udā. 54) viya, yathāupaṭṭhitavisayapadaṭṭhānā tiṇapurisakesu migapotakānaṃ purisāti uppannasaññā viyāti.

Idaṃ saññākkhandhe vitthārakathāmukhaṃ.

Saṅkhārakkhandhakathā



我来为您直译这段巴利文：
但它以受为相，虽自性为一种，依种类而为三种：善、不善、无记。
其中依"欲界依喜舍智行的差别而为八种"等方式所说，与善识相应为善，与不善[识]相应为不善，与无记[识]相应为无记，应当了知。它依自性差别而为五种：乐、苦、喜、忧、舍。
其中与善异熟身识相应为乐。与不善异熟[相应]为苦。欲界中四善、四有因异熟、一无因异熟、四有因作用、一无因作用、四不善，色界中除第五禅识四善、四异熟、四作用，但出世间因为没有无禅的，所以八出世间依五禅而为四十。其中除去八第五禅的，与其余三十二善异熟，如是喜与六十二识相应。忧与二不善[相应]。舍与其余五十五识相应。
其中乐以经验可意触为相，以增长相应[法]为味，以身体愉悦为现起，以身根为足处。
苦以经验不可意触为相，以消损相应[法]为味，以身体损害为现起，以身根为足处。
喜以经验可意所缘为相，以无论如何享受可意相为味，以心理愉悦为现起，以轻安为足处。
忧以经验不可意所缘为相，以无论如何享受不可意相为味，以心理损害为现起，以决定心所依处为足处。
舍以中性感受为相，以不过分增长或消损相应[法]为味，以寂静状态为现起，以无喜心为足处。
这是在受蕴中详说的纲要。
想蕴论
457. 现在说"任何以想为相的，把这一切合为一起应当了知是想蕴"，在此中所谓以想为相即是想。如说："友，因为想知想知故称为想。"但它以想为相，虽自性为一种，依种类而为三种：善、不善、无记。
其中与善识相应为善，与不善相应为不善，与无记相应为无记。因为没有离想的识，所以识有多少差别，想也有多少[差别]。
但它虽如是与识有同等差别，从相等[来说]一切都以想知为相，以作再想知的因相为味如木匠等对木材等，以依已取相而作执著为现起如见象的盲人，以如所现起的境为足处如小鹿对草人生起"是人"的想。
这是在想蕴中详说的纲要。
行蕴论;

458. Yaṃ pana vuttaṃ ‘‘yaṃkiñci abhisaṅkharaṇalakkhaṇaṃ, sabbaṃ taṃ ekato katvā saṅkhārakkhandho veditabbo’’ti, ettha abhisaṅkharaṇalakkhaṇaṃ nāma rāsikaraṇalakkhaṇaṃ. Kiṃ pana tanti, saṅkhārāyeva. Yathāha – ‘‘saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā saṅkhārāti vuccantī’’ti (saṃ. ni. 3.79). Te abhisaṅkharaṇalakkhaṇā, āyūhanarasā, vipphārapaccupaṭṭhānā, sesakhandhattayapadaṭṭhānā.

Evaṃ lakkhaṇādito ekavidhāpi ca jātivasena tividhā kusalā, akusalā, abyākatāti . Tesu kusalaviññāṇasampayuttā kusalā. Akusalasampayuttā akusalā. Abyākatasampayuttā abyākatā.

Tattha kāmāvacarapaṭhamakusalaviññāṇasampayuttā tāva niyatā sarūpena āgatā sattavīsati, yevāpanakā cattāro, aniyatā pañcāti chattiṃsa. Tattha phasso, cetanā, vitakko, vicāro, pīti, vīriyaṃ, jīvitaṃ, samādhi, saddhā, sati, hirī, ottappaṃ, alobho, adoso, amoho, kāyapassaddhi, cittapassaddhi, kāyalahutā, cittalahutā, kāyamudutā, cittamudutā, kāyakammaññatā, cittakammaññatā, kāyapāguññatā, cittapāguññatā, kāyujukatā, cittujukatāti ime sarūpena āgatā sattavīsati (dha. sa. 1; dha. sa. aṭṭha. 1 yevāpanakavaṇṇanā). Chando, adhimokkho, manasikāro, tatramajjhattatāti ime yevāpanakā cattāro (dha. sa. aṭṭha. 1 yevāpanakavaṇṇanā). Karuṇā, muditā, kāyaduccaritavirati, vacīduccaritavirati, micchājīvaviratīti ime aniyatā pañca. Ete hi kadāci uppajjanti, uppajjamānāpi ca na ekato uppajjanti.

459. Tattha phusatīti phasso. Svāyaṃ phusanalakkhaṇo. Saṅghaṭṭanaraso, sannipātapaccupaṭṭhāno, āpāthagatavisayapadaṭṭhāno. Ayañhi arūpadhammopi samāno ārammaṇe phusanākāreneva pavattati. Ekadesena ca analliyamānopi rūpaṃ viya cakkhu, saddo viya ca sotaṃ cittaṃ ārammaṇañca saṅghaṭṭeti, tikasannipātasaṅkhātassa attano kāraṇassa vasena paveditattā sannipātapaccupaṭṭhāno. Tajjāsamannāhārena ceva indriyena ca parikkhate visaye anantarāyeneva uppajjanato āpāthagatavisayapadaṭṭhānoti vuccati. Vedanādhiṭṭhānabhāvato pana niccammagāvī (saṃ. ni. 2.63) viya daṭṭhabbo.

460. Cetayatīti cetanā. Abhisandahatīti attho. Sā cetanābhāvalakkhaṇā, āyūhanarasā, saṃvidahanapaccupaṭṭhānā sakiccaparakiccasādhikā jeṭṭhasissamahāvaḍḍhakīādayo viya. Accāyikakammānussaraṇādīsu ca panāyaṃ sampayuttānaṃ ussahanabhāvena pavattamānā pākaṭā hoti.

Vitakkavicārapītīsu yaṃ vattabbaṃ siyā, taṃ sabbaṃ pathavīkasiṇaniddese paṭhamajjhānavaṇṇanāyaṃ (visuddhi. 1.71) vuttameva.

461. Vīrabhāvo vīriyaṃ. Taṃ ussahanalakkhaṇaṃ, sahajātānaṃ upatthambhanarasaṃ, asaṃsīdanabhāvapaccupaṭṭhānaṃ. ‘‘Saṃviggo yoniso padahatī’’ti (a. ni. 4.113) vacanato saṃvegapadaṭṭhānaṃ, vīriyārambhavatthupadaṭṭhānaṃ vā, sammā āraddhaṃ sabbasampattīnaṃ mūlaṃ hotīti daṭṭhabbaṃ.

462. Jīvanti tena, sayaṃ vā jīvati, jīvanamattameva vā tanti jīvitaṃ. Lakkhaṇādīni panassa rūpajīvite vuttanayeneva veditabbāni. Tañhi rūpadhammānaṃ jīvitaṃ, idaṃ arūpadhammānanti idamevettha nānākaraṇaṃ.



我来为您直译这段巴利文：
458. 现在说"任何以造作为相的，把这一切合为一起应当了知是行蕴"，在此中所谓以造作为相即是以聚集为相。什么是那个？即是诸行。如说："诸比丘，因为造作有为法故称为诸行。"它们以造作为相，以努力为味，以扩展为现起，以其余三蕴为足处。
如是从相等[来说]虽为一种，依种类而为三种：善、不善、无记。其中与善识相应为善。与不善相应为不善。与无记相应为无记。
其中首先与欲界初善识相应的决定以自相而来二十七，必定四，不定五，如是三十六。其中触、思、寻、伺、喜、精进、命、定、信、念、惭、愧、无贪、无瞋、无痴、身轻安、心轻安、身轻快、心轻快、身柔软、心柔软、身适业、心适业、身练达、心练达、身正直、心正直，这些以自相而来二十七。欲、胜解、作意、舍，这些必定四。悲、喜、离身恶行、离语恶行、离邪命，这些不定五。因为这些有时生起，生起时也不一起生起。
459. 其中因为触故为触。此以触为相。以撞击为味，以会合为现起，以现前境为足处。因为这虽是无色法，也以触的形式在所缘中转起。虽然部分不接触，也如色对眼、如声对耳般使心和所缘撞击，因为依三事会合称为自己的因而转起故以会合为现起。由于依适当作意和根对准备好的境而无间隔生起故说以现前境为足处。但由于是受的住处故应当视如无皮牛。
460. 因为思故为思。意即决意。它以思的状态为相，以努力为味，以安排为现起，如首席学生、大木匠等成办自己和他人的事。但这在忆念紧急工作等时，以相应[法]的奋发状态转起而显著。
在寻伺喜中应当说的一切，在地遍释初禅解释中已说。
461. 勇者的状态为精进。它以发奋为相，以支持俱生[法]为味，以不沉没状态为现起。由于说"有悚惧者如理精进"故以悚惧为足处，或以精进事为足处，应当视为正精进是一切成就的根本。
462. 由此而活，或自己活，或仅是活的状态为命。但它的相等应当如色命中所说方式了知。因为那是色法的命，这是无色法的[命]，这里只有这个差别。

463. Ārammaṇe cittaṃ samaṃ ādhiyati, sammā vā ādhiyati, samādhānamattameva vā etaṃ cittassāti samādhi. So avisāralakkhaṇo, avikkhepalakkhaṇo vā, sahajātānaṃ sampiṇḍanaraso nhāniyacuṇṇānaṃ udakaṃ viya, upasamapaccupaṭṭhāno, visesato sukhapadaṭṭhāno, nivāte dīpaccīnaṃ ṭhiti viya cetaso ṭhitīti daṭṭhabbo.

464. Saddahanti etāya, sayaṃ vā saddahati, saddahanamattameva vā esāti saddhā. Sā saddahanalakkhaṇā, okappanalakkhaṇā vā, pasādanarasā udakappasādakamaṇi viya, pakkhandanarasā vā oghuttaraṇo viya. Akālussiyapaccupaṭṭhānā, adhimuttipaccupaṭṭhānā vā, saddheyyavatthupadaṭṭhānā, saddhammassavanādisotāpattiyaṅga(dī. ni. 3.311; saṃ. ni. 5.1001) padaṭṭhānā vā, hatthavittabījāni viya daṭṭhabbā.

465. Saranti tāya, sayaṃ vā sarati saraṇamattameva vā esāti sati. Sā apilāpanalakkhaṇā, asammosarasā, ārakkhapaccupaṭṭhānā, visayābhimukhabhāvapaccupaṭṭhānā vā, thirasaññāpadaṭṭhānā, kāyādisatipaṭṭhānapadaṭṭhānā vā. Ārammaṇe daḷhapatiṭṭhitattā pana esikā viya, cakkhudvārādirakkhaṇato dovāriko viya ca daṭṭhabbā.

466. Kāyaduccaritādīhi hiriyatīti hirī. Lajjāyetaṃ adhivacanaṃ. Tehiyeva ottappatīti ottappaṃ. Pāpato ubbegassetaṃ adhivacanaṃ. Tattha pāpato jigucchanalakkhaṇā hirī. Uttāsanalakkhaṇaṃ ottappaṃ. Lajjākārena pāpānaṃ akaraṇarasā hirī. Uttāsākārena ottappaṃ. Vuttappakāreneva ca pāpato saṅkocanapaccupaṭṭhānā etā, attagāravaparagāravapadaṭṭhānā. Attānaṃ garuṃ katvā hiriyā pāpaṃ jahāti kulavadhū viya. Paraṃ garuṃ katvā ottappena pāpaṃ jahāti vesiyā viya. Ime ca pana dve dhammā lokapālakāti (a. ni. 2.9) daṭṭhabbā.

467. Na lubbhanti tena, sayaṃ vā na lubbhati, alubbhanamattameva vā tanti alobho. Adosāmohesupi eseva nayo. Tesu alobho ārammaṇe cittassa agedhalakkhaṇo, alaggabhāvalakkhaṇo vā kamaladale jalabindu viya. Apariggaharaso muttabhikkhu viya, anallīnabhāvapaccupaṭṭhāno asucimhi patitapuriso viya.

468.Adoso acaṇḍikkalakkhaṇo, avirodhalakkhaṇo vā anukūlamitto viya, āghātavinayaraso, pariḷāhavinayaraso vā candanaṃ viya, sommabhāvapaccupaṭṭhāno puṇṇacando viya.

469.Amoho yathāsabhāvapaṭivedhalakkhaṇo, akkhalitapaṭivedhalakkhaṇo vā kusalissāsakhittausupaṭivedho viya, visayobhāsanaraso padīpo viya. Asammohapaccupaṭṭhāno araññagatasudesako viya. Tayopi cete sabbakusalānaṃ mūlabhūtāti daṭṭhabbā.



我来为您直译这段巴利文：
463. 在所缘中心平等安立，或正确安立，或仅是心的安立状态为定。它以不散乱为相，或以不散动为相，以统合俱生[法]为味如水对沐浴粉，以寂静为现起，特别以乐为足处，应当视如无风时灯焰的住立是心的住立。
464. 由此而信，或自己信，或仅是信的状态为信。它以信为相，或以确信为相，以净信为味如净水宝石，或以跃进为味如渡瀑流者。以无混浊为现起，或以胜解为现起，以应信事为足处，或以听闻正法等入流支为足处，应当视如手财种子。
465. 由此而念，或自己念，或仅是念的状态为念。它以不漂流为相，以不忘失为味，以守护为现起，或以面向境为现起，以坚固想为足处，或以身等念住为足处。但由于在所缘中稳固建立故应当视如柱子，由于守护眼门等故应当视如门卫。
466. 因为对身恶行等惭故为惭。这是羞耻的同义语。因为对它们畏故为愧。这是怖畏恶的同义语。其中惭以厌恶恶为相。愧以恐怖为相。惭以羞耻相而不作诸恶为味。愧以恐怖相[而不作诸恶为味]。这两者如所说方式以畏缩恶为现起，以自重他重为足处。以自己为重而以惭舍恶如良家妇。以他人为重而以愧舍恶如妓女。应当视这两法为世间守护者。
467. 由此而不贪，或自己不贪，或仅是不贪的状态为无贪。在无瞋无痴中也是这个方法。其中无贪以心对所缘不贪著为相，或以不执著状态为相如莲叶上的水滴。以不执取为味如解脱的比丘，以不粘著为现起如落入不净中的人。
468. 无瞋以无暴恶为相，或以无违逆为相如亲善友。以除去瞋恨为味，或以除去热恼为味如旃檀。以温和状态为现起如满月。
469. 无痴以通达如实性为相，或以无障碍通达为相如善射手射中之箭的通达。以照明境为味如灯，以不迷惑为现起如林中善导者。应当视这三者也是一切善的根本。

470. Kāyassa passambhanaṃ kāyapassaddhi. Cittassa passambhanaṃ cittapassaddhi. Kāyoti cettha vedanādayo tayo khandhā. Ubhopi panetā ekato katvā kāyacittadarathavūpasamalakkhaṇā kāyacittapassaddhiyo, kāyacittadarathanimaddanarasā, kāyacittānaṃ aparipphandanasītibhāvapaccupaṭṭhānā, kāyacittapadaṭṭhānā. Kāyacittānaṃ avūpasamakarauddhaccādikilesapaṭipakkhabhūtāti daṭṭhabbā.

Kāyassa lahubhāvo kāyalahutā. Cittassa lahubhāvo cittalahutā. Tā kāyacittagarubhāvavūpasamalakkhaṇā, kāyacittagarubhāvanimaddanarasā, kāyacittānaṃ adandhatāpaccupaṭṭhānā, kāyacittapadaṭṭhānā. Kāyacittānaṃ garubhāvakarathinamiddhādikilesapaṭipakkhabhūtāti daṭṭhabbā.

Kāyassa mudubhāvo kāyamudutā. Cittassa mudubhāvo cittamudutā. Tā kāyacittatthambhavūpasamalakkhaṇā , kāyacittathaddhabhāvanimaddanarasā, appaṭighātapaccupaṭṭhānā, kāyacittapadaṭṭhānā. Kāyacittānaṃ thaddhabhāvakaradiṭṭhimānādikilesapaṭipakkhabhūtāti daṭṭhabbā.

Kāyassa kammaññabhāvo kāyakammaññatā. Cittassa kammaññabhāvo cittakammaññatā. Tā kāyacittākammaññabhāvavūpasamalakkhaṇā, kāyacittākammaññabhāvanimaddanarasā, kāyacittānaṃ ārammaṇakaraṇasampattipaccupaṭṭhānā, kāyacittapadaṭṭhānā. Kāyacittānaṃ akammaññabhāvakarāvasesanīvaraṇādipaṭipakkhabhūtā, pasādanīyavatthūsu pasādāvahā, hitakiriyāsu viniyogakkhamabhāvāvahā suvaṇṇavisuddhi viyāti daṭṭhabbā.

Kāyassa pāguññabhāvo kāyapāguññatā. Cittassa pāguññabhāvo cittapāguññatā. Tā kāyacittānaṃ agelaññabhāvalakkhaṇā, kāyacittagelaññanimaddanarasā, nirādīnavapaccupaṭṭhānā, kāyacittapadaṭṭhānā. Kāyacittānaṃ gelaññakaraasaddhiyādipaṭipakkhabhūtāti daṭṭhabbā.

Kāyassa ujukabhāvo kāyujukatā. Cittassa ujukabhāvo cittujukatā. Tā kāyacittaajjavalakkhaṇā, kāyacittakuṭilabhāvanimaddanarasā, ajimhatāpaccupaṭṭhānā, kāyacittapadaṭṭhānā. Kāyacittānaṃ kuṭilabhāvakaramāyāsāṭheyyādipaṭipakkhabhūtāti daṭṭhabbā.

471.Chandoti kattukāmatāyetaṃ adhivacanaṃ. Tasmā so kattukāmatālakkhaṇo chando, ārammaṇapariyesanaraso, ārammaṇena atthikatāpaccupaṭṭhāno, tadevassa padaṭṭhānaṃ. Ārammaṇaggahaṇe ayaṃ cetaso hatthappasāraṇaṃ viya daṭṭhabbo.

472. Adhimuccanaṃ adhimokkho. So sanniṭṭhānalakkhaṇo, asaṃsappanaraso, nicchayapaccupaṭṭhāno, sanniṭṭheyyadhammapadaṭṭhāno, ārammaṇe niccalabhāvena indakhīlo viya daṭṭhabbo.

473. Kiriyā kāro. Manamhi kāro manasikāro. Purimamanato visadisamanaṃ karotītipi manasikāro. Svāyaṃ ārammaṇapaṭipādako, vīthipaṭipādako, javanapaṭipādakoti tippakāro.

Tattha ārammaṇapaṭipādako manamhi kāroti manasikāro. So sāraṇalakkhaṇo, sampayuttānaṃ ārammaṇe saṃyojanaraso, ārammaṇābhimukhabhāvapaccupaṭṭhāno, ārammaṇapadaṭṭhāno. Saṅkhārakkhandhapariyāpanno, ārammaṇapaṭipādakattena sampayuttānaṃ sārathi viya daṭṭhabbo. Vīthipaṭipādakoti pana pañcadvārāvajjanassetaṃ adhivacanaṃ. Javanapaṭipādakoti manodvārāvajjanassetaṃ adhivacanaṃ. Na te idha adhippetā.



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470. 身的轻安为身轻安。心的轻安为心轻安。此中身是指受等三蕴。但这两者合为一起时，身心轻安以平息身心困扰为相，以镇伏身心困扰为味，以身心不动摇冷静状态为现起，以身心为足处。应当视为是身心不安宁造成的粗躁等烦恼的对治。
身的轻快状态为身轻快。心的轻快状态为心轻快。它们以平息身心沉重为相，以镇伏身心沉重为味，以身心不迟钝为现起，以身心为足处。应当视为是身心沉重造成的惛沉睡眠等烦恼的对治。
身的柔软状态为身柔软。心的柔软状态为心柔软。它们以平息身心僵硬为相，以镇伏身心坚硬状态为味，以无对碍为现起，以身心为足处。应当视为是身心僵硬造成的见慢等烦恼的对治。
身的适业状态为身适业。心的适业状态为心适业。它们以平息身心不适业为相，以镇伏身心不适业为味，以身心成就所缘作用为现起，以身心为足处。应当视为是身心不适业造成的其余盖等的对治，如净金般在可净信事中带来净信，在有益行为中带来适合投入的状态。
身的练达状态为身练达。心的练达状态为心练达。它们以身心无病状态为相，以镇伏身心疾病为味，以无过患为现起，以身心为足处。应当视为是身心疾病造成的不信等的对治。
身的正直状态为身正直。心的正直状态为心正直。它们以身心质直为相，以镇伏身心弯曲为味，以不歪曲为现起，以身心为足处。应当视为是身心弯曲造成的诈欺诡诈等的对治。
471. 欲是想作的同义语。所以那欲以想作为相，以寻求所缘为味，以需要所缘为现起，那也是它的足处。对于取所缘，应当视这如心的伸手。
472. 胜解为确定。它以决定为相，以不动摇为味，以决意为现起，以应决定法为足处，应当视如因在所缘中不动而如门柱。
473. 作为行为。在意中行为为作意。或因为造作与前意不同的意故为作意。这有引导所缘、引导路、引导速行三种。
其中引导所缘是在意中行为为作意。它以忆持为相，以结合相应[法]于所缘为味，以面向所缘为现起，以所缘为足处。属于行蕴，由于引导所缘应当视如相应[法]的驭者。但引导路是五门转向的同义语。引导速行是意门转向的同义语。这些不在此中所说。

474. Tesu dhammesu majjhattatā tatramajjhattatā. Sā cittacetasikānaṃ samavāhitalakkhaṇā, ūnādhikatānivāraṇarasā, pakkhapātupacchedanarasā vā, majjhattabhāvapaccupaṭṭhānā, cittacetasikānaṃ ajjhupekkhanabhāvena samappavattānaṃ ājānīyānaṃ ajjhupekkhakasārathi viya daṭṭhabbā.

Karuṇāmuditā ca brahmavihāraniddese (visuddhi. 1.262) vuttanayeneva veditabbā. Kevalañhi tā appanāppattā rūpāvacarā, imā kāmāvacarāti ayameva viseso.

Keci pana mettupekkhāyopi aniyatesu icchanti, taṃ na gahetabbaṃ. Atthato hi adosoyeva mettā, tatramajjhattupekkhāyeva upekkhāti.

475. Kāyaduccaritato virati kāyaduccaritavirati. Esa nayo sesāsupi. Lakkhaṇādito panetā tissopi kāyaduccaritādivatthūnaṃ avītikkamalakkhaṇā, amaddanalakkhaṇāti vuttaṃ hoti. Kāyaduccaritādivatthuto saṅkocanarasā, akiriyapaccupaṭṭhānā, saddhāhirottappaappicchatādiguṇapadaṭṭhānā, pāpakiriyato cittassa vimukhabhāvabhūtāti daṭṭhabbā.

476. Iti imeva chattiṃsa saṅkhārā paṭhamena kāmāvacarakusalaviññāṇena sampayogaṃ gacchantīti veditabbā. Yathā ca paṭhamena, evaṃ dutiyenāpi. Sasaṅkhārabhāvamattameva hettha viseso.

Tatiyena pana ṭhapetvā amohaṃ avasesā veditabbā. Tathā catutthena. Sasaṅkhārabhāvamattameva hettha viseso.

Paṭhame vuttesu pana ṭhapetvā pītiṃ avasesā pañcamena sampayogaṃ gacchanti. Yathā ca pañcamena, evaṃ chaṭṭhenāpi. Sasaṅkhārabhāvamattameva hettha viseso. Sattamena ca pana ṭhapetvā amohaṃ avasesā veditabbā. Tathā aṭṭhamena. Sasaṅkhārabhāvamattameva hettha viseso.

Paṭhame vuttesu ṭhapetvā viratittayaṃ sesā rūpāvacarakusalesu paṭhamena sampayogaṃ gacchanti. Dutiyena tato vitakkavajjā. Tatiyena tato vicāravajjā. Catutthena tato pītivajjā. Pañcamena tato aniyatesu karuṇāmuditāvajjā. Teyeva catūsu āruppakusalesu. Arūpāvacarabhāvoyeva hi ettha viseso.

Lokuttaresu paṭhamajjhānike tāva maggaviññāṇe paṭhamarūpāvacaraviññāṇe vuttanayena, dutiyajjhānikādibhede dutiyarūpāvacaraviññāṇādīsu vuttanayeneva veditabbā. Karuṇāmuditānaṃ pana abhāvo, niyataviratitā , lokuttaratā cāti ayamettha viseso. Evaṃ tāva kusalāyeva saṅkhārā veditabbā.

477. Akusalesu lobhamūle paṭhamākusalasampayuttā tāva niyatā sarūpena āgatā terasa, yevāpanakā cattāroti sattarasa. Tattha phasso, cetanā, vitakko, vicāro, pīti, vīriyaṃ, jīvitaṃ, samādhi, ahirikaṃ, anottappaṃ, lobho, moho, micchādiṭṭhīti ime sarūpena āgatā terasa (dha. sa. 365; dha. sa. aṭṭha. 365). Chando, adhimokkho, uddhaccaṃ, manasikāroti ime yevāpanakā cattāro (dha. sa. aṭṭha. 365).

478. Tattha na hiriyatīti ahiriko. Ahirikassa bhāvo ahirikaṃ. Na otappatīti anottappaṃ. Tesu ahirikaṃ kāyaduccaritādīhi ajigucchanalakkhaṇaṃ, alajjālakkhaṇaṃ vā. Anottappaṃ teheva asārajjalakkhaṇaṃ, anuttāsalakkhaṇaṃ vā. Ayamettha saṅkhepo. Vitthāro pana hirottappānaṃ vuttapaṭipakkhavasena veditabbo.



我来为您直译这段巴利文：
474. 于这些法中的中性为处中舍。它以平衡心心所为相，以防止不足和过度为味，或以切断偏袒为味，以中立状态为现起，应当视如驭者以旁观状态对平等奔驰的良马。
悲喜应当如梵住释中所说方式了知。只是它们达到安止是色界的，这些是欲界的，只有这个差别。
但有些人也想把慈舍放在不定中，那不应当接受。因为实际上慈只是无瞋，舍只是处中舍。
475. 离身恶行为身恶行离。其余也是这个方法。但从相等[来说]这三者以不违犯身恶行等事为相，说是以不压伏为相。以从身恶行等事退缩为味，以不作为现起，以信惭愧少欲等功德为足处，应当视为是心远离作恶的状态。
476. 如是应当了知这三十六行与初欲界善识相应。如[与]初[识相应]，如是也与第二[相应]。这里只是有行状态的差别。
但与第三[相应]的除去无痴应知其余。如是[与]第四[相应]。这里只是有行状态的差别。
但在初[识]中所说的除去喜应知其余与第五相应。如[与]第五[相应]，如是也与第六[相应]。这里只是有行状态的差别。但与第七相应的除去无痴应知其余。如是[与]第八[相应]。这里只是有行状态的差别。
在初[识]中所说的除去三离，其余与色界善中的初[识]相应。与第二[相应]的除去寻。与第三[相应]的从此除去伺。与第四[相应]的从此除去喜。与第五[相应]的从不定中除去悲喜。那些也在四无色善中。因为这里只是无色界性的差别。
在出世间中，首先与初禅道识[相应]的如初色界识所说方式，在第二禅等差别中应当如第二色界识等所说方式了知。但无悲喜，[三离]是决定的，和出世间性，这是这里的差别。如是首先应当了知善行。
477. 在不善中首先与贪根第一不善相应的决定以自相而来十三，必定四，如是十七。其中触、思、寻、伺、喜、精进、命、定、无惭、无愧、贪、痴、邪见，这些以自相而来十三。欲、胜解、掉举、作意，这些必定四。
478. 因为不惭故为无惭。无惭的状态为无惭。因为不愧故为无愧。其中无惭以不厌恶身恶行等为相，或以无羞耻为相。无愧以对它们无羞耻为相，或以无怖畏为相。这是这里的简说。但详说应当依惭愧所说的对治方式了知。

479. Lubbhanti tena, sayaṃ vā lubbhati, lubbhanamattameva vā tanti lobho. Muyhanti tena, sayaṃ vā muyhati, muyhanamattameva vā tanti moho. Tesu lobho ārammaṇaggahaṇalakkhaṇo makkaṭālepo viya, abhisaṅgaraso tattakapāle khittamaṃsapesi viya. Apariccāgapaccupaṭṭhāno telañjanarāgo viya. Saṃyojaniyadhammesu assādadassanapadaṭṭhāno. Taṇhānadībhāvena vaḍḍhamāno sīghasotā nadī iva mahāsamuddaṃ apāyameva gahetvā gacchatīti daṭṭhabbo.

480.Moho cittassa andhabhāvalakkhaṇo, aññāṇalakkhaṇo vā, asampaṭivedharaso, ārammaṇasabhāvacchādanaraso vā, asammāpaṭipattipaccupaṭṭhāno, andhakārapaccupaṭṭhāno vā, ayonisomanasikārapadaṭṭhāno, sabbākusalānaṃ mūlanti daṭṭhabbo.

481. Micchā passanti tāya, sayaṃ vā micchā passati, micchādassanamattaṃ vā esāti micchādiṭṭhi. Sā ayoniso abhinivesalakkhaṇā, parāmāsarasā, micchābhinivesapaccupaṭṭhānā, ariyānaṃ adassanakāmatādipadaṭṭhānā, paramaṃ vajjanti daṭṭhabbā.

482. Uddhatabhāvo uddhaccaṃ. Taṃ avūpasamalakkhaṇaṃ vātābhighātacalajalaṃ viya, anavaṭṭhānarasaṃ vātābhighātacaladhajapaṭākā viya, bhantattapaccupaṭṭhānaṃ pāsāṇābhighātasamuddhatabhasmaṃ viya, cetaso avūpasame ayonisomanasikārapadaṭṭhānaṃ, cittavikkhepoti daṭṭhabbaṃ. Sesā kusale vuttanayeneva veditabbā. Akusalabhāvoyeva hi akusalabhāvena ca lāmakattaṃ etesaṃ tehi viseso.

483. Iti ime sattarasa saṅkhārā paṭhamena akusalaviññāṇena sampayogaṃ gacchantīti veditabbā. Yathā ca paṭhamena, evaṃ dutiyenāpi. Sasaṅkhāratā panettha thinamiddhassa ca aniyatatā viseso.

Tattha thinanatā thinaṃ. Middhanatā middhaṃ. Anussāhasaṃhananatā asattivighāto cāti attho. Thinañca middhañca thinamiddhaṃ. Tattha thinaṃ anussāhalakkhaṇaṃ, vīriyavinodanarasaṃ, saṃsīdanapaccupaṭṭhānaṃ. Middhaṃ akammaññatālakkhaṇaṃ, onahanarasaṃ, līnatāpaccupaṭṭhānaṃ, pacalāyikāniddāpaccupaṭṭhānaṃ vā. Ubhayampi arativijambhikādīsu ayonisomanasikārapadaṭṭhānaṃ.

Tatiyena paṭhame vuttesu ṭhapetvā micchādiṭṭhiṃ avasesā veditabbā. Māno panettha aniyato hoti. Ayaṃ viseso, so uṇṇatilakkhaṇo, sampaggaharaso, ketukamyatāpaccupaṭṭhāno, diṭṭhivippayuttalobhapadaṭṭhāno, ummādo viya daṭṭhabbo.

Catutthena dutiye vuttesu ṭhapetvā micchādiṭṭhiṃ avasesā veditabbā. Etthāpi ca māno aniyatesu hotiyeva. Paṭhame vuttesu pana ṭhapetvā pītiṃ avasesā pañcamena sampayogaṃ gacchanti. Yathā ca pañcamena, evaṃ chaṭṭhenāpi. Sasaṅkhāratā panettha thinamiddhassa ca aniyatabhāvo viseso. Sattamena pañcame vuttesu ṭhapetvā diṭṭhiṃ avasesā veditabbā. Māno panettha aniyato hoti. Aṭṭhamena chaṭṭhe vuttesu ṭhapetvā diṭṭhiṃ avasesā veditabbā. Etthāpi ca māno aniyatesu hotiyevāti.

484. Dosamūlesu pana dvīsu paṭhamasampayuttā tāva niyatā sarūpena āgatā ekādasa, yevāpanakā cattāro, aniyatā tayoti aṭṭhārasa . Tattha phasso, cetanā, vitakko, vicāro, vīriyaṃ, jīvitaṃ, samādhi, ahirikaṃ, anoppattaṃ, doso, mohoti ime sarūpena āgatā ekādasa (dha. sa. 413; dha. sa. aṭṭha. 413). Chando, adhimokkho, uddhaccaṃ, manasikāroti ime yevāpanakā cattāro (dha. sa. aṭṭha. 413). Issā, macchariyaṃ, kukkuccanti ime aniyatā tayo (dha. sa. aṭṭha. 413).



我来为您直译这段巴利文：
479. 由此而贪，或自己贪，或仅是贪的状态为贪。由此而痴，或自己痴，或仅是痴的状态为痴。其中贪以执取所缘为相如猴胶，以粘著为味如投在热锅上的肉片，以不舍为现起如油污的染著，以见可爱于结缚法为足处。应当视为如河流状态增长的贪欲，如急流的河流只取恶趣而去，如入大海。
480. 痴以心盲为相，或以无知为相，以不通达为味，或以覆盖所缘自性为味，以不正行为现起，或以黑暗为现起，以非理作意为足处，应当视为是一切不善的根。
481. 由此而邪见，或自己邪见，或仅是邪见的状态为邪见。它以非理执取为相，以固执为味，以邪执为现起，以不欲见圣者等为足处，应当视为是最极过患。
482. 掉举状态为掉举。它以不寂静为相如为风所击的水，以不住为味如为风所击的旗幡，以散乱为现起如为石所击散的灰，以心不寂静时非理作意为足处，应当视为是心散乱。其余应当如善中所说方式了知。因为这些以不善性和劣性与那些[善法]有差别。
483. 如是应当了知这十七行与第一不善识相应。如[与]第一[相应]，如是也与第二[相应]。但这里有行性和昏沉睡眠的不定性是差别。
其中昏沉性为昏沉。睡眠性为睡眠。意即无精进性、无精力与障碍。昏沉和睡眠为昏沉睡眠。其中昏沉以无精进为相，以除去精进为味，以沉没为现起。睡眠以不适业为相，以遮蔽为味，以萎靡为现起，或以打盹睡眠为现起。两者都以不悦伸欠等时的非理作意为足处。
与第三[相应]的在初[识]中所说的除去邪见应知其余。但这里慢是不定的。这是差别，它以高举为相，以执取为味，以欲标帜为现起，以离见贪为足处，应当视如狂乱。
与第四[相应]的在第二[识]中所说的除去邪见应知其余。这里慢也是在不定中。但在初[识]中所说的除去喜应知其余与第五相应。如[与]第五[相应]，如是也与第六[相应]。但这里有行性和昏沉睡眠的不定性是差别。与第七[相应]的在第五[识]中所说的除去见应知其余。但这里慢是不定的。与第八[相应]的在第六[识]中所说的除去见应知其余。这里慢也是在不定中。
484. 但在两瞋根中首先与第一相应的决定以自相而来十一，必定四，不定三，如是十八。其中触、思、寻、伺、精进、命、定、无惭、无愧、瞋、痴，这些以自相而来十一。欲、胜解、掉举、作意，这些必定四。嫉、悭、恶作，这些不定三。

485. Tattha dussanti tena, sayaṃ vā dussati, dussanamattameva vā tanti doso. So caṇḍikkalakkhaṇo pahaṭāsīviso viya, visappanaraso visanipāto viya, attano nissayadahanaraso vā dāvaggi viya. Dūsanapaccupaṭṭhāno laddhokāso viya sapatto, āghātavatthupadaṭṭhāno, visasaṃsaṭṭhapūtimuttaṃ viya daṭṭhabbo.

486. Issāyanā issā. Sā parasampattīnaṃ usūyanalakkhaṇā. Tattheva anabhiratirasā, tato vimukhabhāvapaccupaṭṭhānā, parasampattipadaṭṭhānā, saṃyojananti daṭṭhabbā.

487. Maccharabhāvo macchariyaṃ. Taṃ laddhānaṃ vā labhitabbānaṃ vā attano sampattīnaṃ nigūhanalakkhaṇaṃ, tāsaṃyeva parehi sādhāraṇabhāvaakkhamanarasaṃ, saṅkocanapaccupaṭṭhānaṃ, kaṭukañcukatāpaccupaṭṭhānaṃ vā, attasampattipadaṭṭhānaṃ, cetaso virūpabhāvoti daṭṭhabbaṃ.

488. Kucchitaṃ kataṃ kukataṃ. Tassa bhāvo kukkuccaṃ. Taṃ pacchānutāpalakkhaṇaṃ, katākatānusocanarasaṃ, vippaṭisārapaccupaṭṭhānaṃ, katākatapadaṭṭhānaṃ, dāsabyamiva daṭṭhabbaṃ. Sesā vuttappakārāyevāti.

Iti ime aṭṭhārasa saṅkhārā paṭhamena dosamūlena sampayogaṃ gacchantīti veditabbā. Yathā ca paṭhamena, evaṃ dutiyenāpi. Sasaṅkhāratā pana aniyatesu ca thinamiddhasambhavova viseso.

489. Mohamūlesu dvīsu vicikicchāsampayuttena tāva phasso, cetanā, vitakko, vicāro, vīriyaṃ, jīvitaṃ, cittaṭṭhiti, ahirikaṃ, anottappaṃ , moho, vicikicchāti sarūpena āgatā ekādasa (dha. sa. 422; dha. sa. aṭṭha. 422), uddhaccaṃ, manasikāroti yevāpanakā dve cāti terasa.

490. Tattha cittaṭṭhitīti pavattiṭṭhitimatto dubbalo samādhi. Vigatā cikicchāti vicikicchā. Sā saṃsayalakkhaṇā, kampanarasā, anicchayapaccupaṭṭhānā, anekaṃsagāhapaccupaṭṭhānā vā, vicikicchāyaṃ ayonisomanasikārapadaṭṭhānā, paṭipattiantarāyakarāti daṭṭhabbā. Sesā vuttappakārāyeva.

Uddhaccasampayuttena vicikicchāsampayutte vuttesu ṭhapetvā vicikicchaṃ sesā dvādasa. Vicikicchāya abhāvena panettha adhimokkho uppajjati. Tena saddhiṃ teraseva, adhimokkhasabbhāvato ca balavataro samādhi hoti. Yañcettha uddhaccaṃ, taṃ sarūpeneva āgataṃ. Adhimokkhamanasikārā yevāpanakavasenāti evaṃ akusalasaṅkhārā veditabbā.



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485. 由此而瞋，或自己瞋，或仅是瞋的状态为瞋。它以粗暴为相如被打的毒蛇，以扩散为味如毒的散布，或以烧自己所依为味如林火。以损害为现起如得机会的敌人，以瞋恼事为足处，应当视如混毒的腐尿。
486. 嫉妒为嫉。它以妒羡他人的成就为相。以对彼不悦为味，以背离彼为现起，以他人成就为足处，应当视为是结。
487. 悭吝状态为悭。它以隐藏已得或当得的自己成就为相，以不忍他人共享那些为味，以退缩为现起，或以吝啬为现起，以自己成就为足处，应当视为是心的丑陋状态。
488. 恶作为恶。那个状态为恶作。它以后悔为相，以追悔已作未作为味，以懊悔为现起，以已作未作为足处，应当视如奴役。其余如已说方式。
如是应当了知这十八行与第一瞋根相应。如[与]第一[相应]，如是也与第二[相应]。但有行性和在不定中有昏沉睡眠的可能是差别。
489. 在两痴根中首先与疑相应的触、思、寻、伺、精进、命、心住、无惭、无愧、痴、疑，这些以自相而来十一，掉举、作意这必定二，如是十三。
490. 其中心住是仅住于转起的软弱定。离去疑为疑。它以怀疑为相，以动摇为味，以不决定为现起，或以不一向执取为现起，以对疑的非理作意为足处，应当视为是修行的障碍。其余如已说方式。
与掉举相应的在与疑相应中所说的除去疑的其余十二。但这里因无疑而生起胜解。与它一起也是十三，因有胜解所以定更强。这里掉举是以自相而来的。胜解作意是依必定的[方式]，如是应当了知不善行。

491. Abyākatesu vipākābyākatā tāva ahetukasahetukabhedato duvidhā. Tesu ahetukavipākaviññāṇasampayuttā ahetukā. Tattha kusalākusalavipākacakkhuviññāṇasampayuttā tāva phasso, cetanā, jīvitaṃ, cittaṭṭhitīti sarūpena āgatā cattāro (dha. sa. 431; dha. sa. aṭṭha. 431), yevāpanako manasikāroyevāti pañca. Sotaghānajivhākāyaviññāṇasampayuttāpi eteyeva. Ubhayavipākamanodhātuyā ete ceva vitakkavicārādhimokkhā cāti aṭṭha, tathā tividhāyapi ahetukamanoviññāṇadhātuyā. Yā panettha somanassasahagatā, tāya saddhiṃ pīti adhikā hotīti veditabbā.

Sahetukavipākaviññāṇasampayuttā pana sahetukā. Tesu aṭṭhakāmāvacaravipākasampayuttā tāva aṭṭhahi kāmāvacarakusalehi sampayuttasaṅkhārasadisāyeva. Yā pana tā aniyatesu karuṇāmuditā, tā sattārammaṇattā vipākesu na santi. Ekantaparittārammaṇā hi kāmāvacaravipākā. Na kevalañca karuṇāmuditā, viratiyopi vipākesu na santi. ‘‘Pañca sikkhāpadā kusalāyevā’’ti hi vuttaṃ.

Rūpāvacarārūpāvacaralokuttaravipākaviññāṇasampayuttā pana tesaṃ kusalaviññāṇasampayuttasaṅkhārehi sadisā eva.

492. Kiriyābyākatāpi ahetukasahetukabhedato duvidhā. Tesu ahetukakiriyaviññāṇasampayuttā ahetukā. Te ca kusalavipākamanodhātuahetukamanoviññāṇadhātudvayayuttehi samānā. Manoviññāṇadhātudvaye pana vīriyaṃ adhikaṃ. Vīriyasabbhāvato balappatto samādhi hoti. Ayamettha viseso.

Sahetukakiriyaviññāṇasampayuttā pana sahetukā. Tesu aṭṭhakāmāvacarakiriyaviññāṇasampayuttā tāva ṭhapetvā viratiyo aṭṭhahi kāmāvacarakusalehi sampayuttasaṅkhārasadisā. Rūpāvacarārūpāvacarakiriyasampayuttā pana sabbākārenapi tesaṃ kusalaviññāṇasampayuttasadisāyevāti evaṃ abyākatāpi saṅkhārā veditabbāti.

Idaṃ saṅkhārakkhandhe vitthārakathāmukhaṃ.

Idaṃ tāva abhidhamme padabhājanīyanayena khandhesu vitthārakathāmukhaṃ.

Atītādivibhāgakathā

493. Bhagavatā pana –

‘‘Yaṃkiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, tadekajjhaṃ abhisaṃyūhitvā abhisaṅkhipitvā ayaṃ vuccati rūpakkhandho. Yā kāci vedanā… yā kāci saññā… ye keci saṅkhārā… yaṃkiñci viññāṇaṃ atītānāgatapaccuppannaṃ…pe… abhisaṅkhipitvā ayaṃ vuccati viññāṇakkhandho’’ti (vibha. 2,26) –

Evaṃ khandhā vitthāritā.

Tattha yaṃkiñcīti anavasesapariyādānaṃ. Rūpanti atippasaṅganiyamanaṃ. Evaṃ padadvayenāpi rūpassa anavasesapariggaho kato hoti. Athassa atītādinā vibhāgaṃ ārabhati. Tañhi kiñci atītaṃ, kiñci anāgatādibhedanti. Esa nayo vedanādīsu.



我来为您直译这段巴利文：
491. 在无记中首先异熟无记依无因有因差别为二种。其中与无因异熟识相应为无因。其中首先与善不善异熟眼识相应的触、思、命、心住，这些以自相而来四，必定作意一，如是五。与耳鼻舌身识相应的也是这些。与两种异熟意界[相应]的是这些以及寻伺胜解，如是八，如是也与三种无因意识界。但其中与喜俱行的，应当了知与它一起有喜增加。
但与有因异熟识相应为有因。其中首先与八欲界异熟相应的与八欲界善相应行相似。但在不定中的那些悲喜，因为以有情为所缘故在异熟中没有。因为欲界异熟一向是以有限为所缘。不仅是悲喜，诸离也在异熟中没有。因为说"五学处只是善的"。
但与色界无色界出世间异熟识相应的与它们的善识相应行相似。
492. 唯作无记也依无因有因差别为二种。其中与无因唯作识相应为无因。它们与善异熟意界无因意识界二种相应的相同。但在意识界二种中精进增加。因有精进故定得力。这是这里的差别。
但与有因唯作识相应为有因。其中首先与八欲界唯作识相应的除去诸离与八欲界善相应行相似。但与色界无色界唯作相应的在一切方面也与它们的善识相应相似，如是应当了知无记行。
这是行蕴的详说门。
这首先是阿毗达磨依分别词法的诸蕴详说门。
过去等分别说
493. 但世尊[说]：
"任何色是过去未来现在，或内或外，或粗或细，或劣或胜，或远或近，把它们合集归纳为一，这称为色蕴。任何受...任何想...任何行...任何识是过去未来现在...乃至...归纳为一，这称为识蕴。"
如是诸蕴被详说。
其中"任何"是无余遍摄。"色"是限定过分延伸。如是以两词也作了色的无余摄受。然后开始它的过去等分别。因为那或是过去，或是未来等差别。在受等中也是这个方法。

494. Tattha rūpaṃ tāva addhāsantatisamayakhaṇavasena catudhā atītaṃ nāma hoti. Tathā anāgatapaccuppannaṃ.

Tattha addhāvasena tāva ekassa ekasmiṃ bhave paṭisandhito pubbe atītaṃ, cutito uddhaṃ anāgataṃ, ubhinnamantare paccuppannaṃ.

Santativasena sabhāgaekautusamuṭṭhānaṃ ekāhārasamuṭṭhānañca pubbāpariyavasena vattamānampi paccuppannaṃ, tato pubbe visabhāgautuāhārasamuṭṭhānaṃ atītaṃ, pacchā anāgataṃ. Cittajaṃ ekavīthiekajavanaekasamāpattisamuṭṭhānaṃ paccuppannaṃ, tato pubbe atītaṃ, pacchā anāgataṃ. Kammasamuṭṭhānassa pāṭiyekkaṃ santativasena atītādibhedo natthi, tesaññeva pana utuāhāracittasamuṭṭhānānaṃ upatthambhakavasena tassa atītādibhāvo veditabbo.

Samayavasena ekamuhuttapubbaṇhasāyanharattindivādīsu samayesu santānavasena pavattamānaṃ taṃ taṃ samayaṃ paccuppannaṃ nāma, tato pubbe atītaṃ, pacchā anāgataṃ.

Khaṇavasena uppādādikhaṇattayapariyāpannaṃ paccuppannaṃ, tato pubbe anāgataṃ, pacchā atītaṃ. Apica atikkantahetupaccayakiccaṃ atītaṃ, niṭṭhitahetukiccaṃ aniṭṭhitapaccayakiccaṃ paccuppannaṃ, ubhayakiccaṃ asampattaṃ anāgataṃ. Sakiccakkhaṇe vā paccuppannaṃ, tato pubbe anāgataṃ, pacchā atītaṃ. Ettha ca khaṇādikathāva nippariyāyā. Sesā sapariyāyā.

495. Ajjhattabahiddhābhedo vuttanayo eva. Apica idha niyakajjhattampi ajjhattaṃ parapuggalikampi ca bahiddhāti veditabbaṃ. Oḷārikasukhumabhedo vuttanayova.

496. Hīnapaṇītabhedo duvidho pariyāyato nippariyāyato ca. Tattha akaniṭṭhānaṃ rūpato sudassīnaṃ rūpaṃ hīnaṃ. Tadeva sudassānaṃ rūpato paṇītaṃ. Evaṃ yāva narakasattānaṃ rūpaṃ, tāva pariyāyato hīnapaṇītatā veditabbā. Nippariyāyato pana yattha akusalavipākaṃ uppajjati, taṃ hīnaṃ. Yattha kusalavipākaṃ, taṃ paṇītaṃ.

Dūre santiketi idampi vuttanayameva. Apica okāsatopettha upādāyupādāya dūrasantikatā veditabbā.

497.Tadekajjhaṃ abhisaṃyūhitvā abhisaṅkhipitvāti taṃ atītādīhi padehi visuṃ visuṃ niddiṭṭhaṃ rūpaṃ sabbaṃ ruppanalakkhaṇasaṅkhāte ekavidhabhāve paññāya rāsiṃ katvā rūpakkhandhoti vuccatīti ayamettha attho. Etena sabbampi rūpaṃ ruppanalakkhaṇe rāsibhāvūpagamanena rūpakkhandhoti dassitaṃ hoti. Na hi rūpato añño rūpakkhandho nāma atthi.

498. Yathā ca rūpaṃ, evaṃ vedanādayopi vedayitalakkhaṇādīsu rāsibhāvūpagamanena. Na hi vedanādīhi aññe vedanākkhandhādayo nāma atthi.

Atītādivibhāge panettha santativasena khaṇādivasena ca vedanāya atītānāgatapaccuppannabhāvo veditabbo. Tattha santativasena ekavīthiekajavanaekasamāpattipariyāpannā ekavīthivisayasamāyogappavattā ca paccuppannā, tato pubbe atītā, pacchā anāgatā. Khaṇādivasena khaṇattayapariyāpannā pubbantāparantamajjhattagatā sakiccañca kurumānā vedanā paccuppannā, tato pubbe atītā, pacchā anāgatā. Ajjhattabahiddhābhedo niyakajjhattavasena veditabbo.



我来为您直译这段巴利文：
494. 其中首先色依时期、相续、时节、刹那四种成为所谓过去。如是[也成为]未来现在。
其中首先依时期，对一个[有情]在一生中结生之前为过去，死后为未来，两者之间为现在。
依相续，同分一时节生和一食生虽依前后转起也是现在，此前异分时节食生为过去，此后为未来。心生的一路一速行一定生为现在，此前为过去，此后为未来。业生没有依个别相续的过去等差别，但应当了知它的过去等性是依那些时节食心生的资助。
依时节，在一刹那、上午、傍晚、夜晚、白天等时节中依相续转起的在那个时节为所谓现在，此前为过去，此后为未来。
依刹那，属于生等三刹那为现在，此前为未来，此后为过去。又，超越因缘作用为过去，已尽因作用未尽缘作用为现在，两种作用未至为未来。或在自作用刹那为现在，此前为未来，此后为过去。这里刹那等说是无比喻的。其余是有比喻的。
495. 内外差别如已说方式。又这里应当了知自己身内也是内，他人的也是外。粗细差别如已说方式。
496. 劣胜差别有二种：有比喻和无比喻。其中色究竟[天]的色比善见[天]的色劣。那善见[天]的色比[其下天]的色胜。如是直到地狱众生的色，应当了知是有比喻的劣胜性。但无比喻的，在那里生起不善异熟的是劣，在那里生起善异熟的是胜。
远近这也如已说方式。又这里也应当了知依处所相对而有远近性。
497. "把它们合集归纳为一"的意思是：那以过去等词分别指示的一切色，在所谓坏灭相的同一性中以慧作成堆，称为色蕴。由此显示一切色以坏灭相成为堆而为色蕴。因为没有离色而有所谓色蕴。
498. 如色，如是受等也以领受相等成为堆。因为没有离受等而有所谓受蕴等。
但这里在过去等分别中应当了知受的过去未来现在性是依相续和刹那等。其中依相续，属于一路一速行一定和转起于一路境相应的为现在，此前为过去，此后为未来。依刹那等，属于三刹那而行于前际后际中际和正作自作用的受为现在，此前为过去，此后为未来。内外差别应当依自己身内了知。

499. Oḷārikasukhumabhedo ‘‘akusalā vedanā oḷārikā, kusalābyākatā vedanā sukhumā’’tiādinā (vibha. 11) nayena vibhaṅge vuttena jātisabhāvapuggalalokiyalokuttaravasena veditabbo. Jātivasena tāva akusalā vedanā sāvajjakiriyahetuto, kilesasantāpabhāvato ca avūpasantavuttīti kusalavedanāya oḷārikā, sabyāpārato, saussāhato, savipākato, kilesasantāpabhāvato, sāvajjato ca vipākābyākatāya oḷārikā, savipākato, kilesasantāpabhāvato, sabyābajjhato, sāvajjato ca kiriyābyākatāya oḷārikā. Kusalābyākatā pana vuttavipariyāyato akusalāya sukhumā. Dvepi kusalākusalavedanā sabyāpārato, saussāhato, savipākato ca yathāyogaṃ duvidhāyapi abyākatāya oḷārikā , vuttavipariyāyena duvidhāpi abyākatā tāhi sukhumā. Evaṃ tāva jātivasena oḷārikasukhumatā veditabbā.

500.Sabhāvavasena pana dukkhā vedanā nirassādato, savipphārato, khobhakaraṇato, ubbejanīyato, abhibhavanato ca itarāhi dvīhi oḷārikā, itarā pana dve sātato, santato, paṇītato, manāpato, majjhattato ca yathāyogaṃ dukkhāya sukhumā. Ubho pana sukhadukkhā savipphārato, khobhakaraṇato, pākaṭato ca adukkhamasukhāya oḷārikā, sā vuttavipariyāyena tadubhayato sukhumā. Evaṃ sabhāvavasena oḷārikasukhumatā veditabbā.

501.Puggalavasena pana asamāpannassa vedanā nānārammaṇe vikkhittabhāvato samāpannassa vedanāya oḷārikā, vipariyāyena itarā sukhumā. Evaṃ puggalavasena oḷārikasukhumatā veditabbā.

Lokiyalokuttaravasena pana sāsavā vedanā lokiyā, sā āsavuppattihetuto, oghaniyato, yoganiyato, ganthaniyato, nīvaraṇiyato, upādāniyato, saṃkilesikato, puthujjanasādhāraṇato ca anāsavāya oḷārikā. Sā vipariyāyena sāsavāya sukhumā. Evaṃ lokiyalokuttaravasena oḷārikasukhumatā veditabbā.



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499. 粗细差别应当依分别中所说的"不善受是粗，善无记受是细"等方式，依种性、自性、人、世间出世间了知。首先依种性，不善受因为是有过行为之因，和因为是烦恼热恼性而是不寂静转起，故比善受粗；因为有恼害，有精进，有异熟，烦恼热恼性，有过，故比异熟无记粗；因为有异熟，烦恼热恼性，有逼恼，有过，故比唯作无记粗。但善无记因相反所说故比不善细。两种善不善受因为有恼害，有精进，有异熟，依相应故比两种无记粗，两种无记以相反所说故比它们细。如是首先应当依种性了知粗细性。
500. 但依自性，苦受因为无味，有扩散，作动摇，可畏，压伏，故比其他两种粗，但其他两种因为有乐，寂静，殊胜，可意，中性，依相应故比苦细。但两者苦乐因为有扩散，作动摇，明显，故比不苦不乐粗，它以相反所说故比那两者细。如是应当依自性了知粗细性。
501. 但依人，未得定者的受因为在不同所缘中散乱性，故比得定者的受粗，相反故另一个细。如是应当依人了知粗细性。
但依世间出世间，有漏受是世间的，它因为是漏生起之因，属暴流，属轭，属系，属盖，属取，属杂染，凡夫共有，故比无漏粗。它以相反故比有漏细。如是应当依世间出世间了知粗细性。

502. Tattha jātiādivasena sambhedo pariharitabbo. Akusalavipākakaāyaviññāṇasampayuttā hi vedanā jātivasena abyākatattā sukhumāpi samānā sabhāvādivasena oḷārikā hoti. Vuttañhetaṃ ‘‘abyākatā vedanā sukhumā. Dukkhā vedanā oḷārikā. Samāpannassa vedanā sukhumā. Asamāpannassa vedanā oḷārikā. Sāsavā vedanā oḷārikā. Anāsavā vedanā sukhumā’’ti (vibha. 11). Yathā ca dukkhā vedanā, evaṃ sukhādayopi jātivasena oḷārikā sabhāvādivasena sukhumā honti. Tasmā yathā jātiādivasena sambhedo na hoti, tathā vedanānaṃ oḷārikasukhumatā veditabbā. Seyyathidaṃ – abyākatā jātivasena kusalākusalāhi sukhumā. Tattha katamā abyākatā? Kiṃ dukkhā? Kiṃ sukhā? Kiṃ samāpannassa? Kiṃ asamāpannassa? Kiṃ sāsavā ? Kiṃ anāsavāti? Evaṃ sabhāvādibhedo na parāmasitabbo. Esa nayo sabbattha.

Apica taṃ taṃ vā pana vedanaṃ upādāyupādāya vedanā oḷārikasukhumā daṭṭhabbāti vacanato akusalādīsupi lobhasahagatāya dosasahagatā vedanā aggi viya attano nissayadahanato oḷārikā, lobhasahagatā sukhumā. Dosasahagatāpi niyatā oḷārikā, aniyatā sukhumā. Niyatāpi kappaṭṭhitikā oḷārikā, itarā sukhumā. Kappaṭṭhitikāsupi asaṅkhārikā oḷārikā, itarā sukhumā. Lobhasahagatā pana diṭṭhisampayuttā oḷārikā, itarā sukhumā. Sāpi niyatā kappaṭṭhitikā asaṅkhārikā oḷārikā, itarā sukhumā. Avisesena ca akusalā bahuvipākā oḷārikā, appavipākā sukhumā. Kusalā pana appavipākā oḷārikā, bahuvipākā sukhumā.

Apica kāmāvacarakusalā oḷārikā. Rūpāvacarā sukhumā. Tato arūpāvacarā. Tato lokuttarā. Kāmāvacarā dānamayā oḷārikā. Sīlamayā sukhumā. Tato bhāvanāmayā. Bhāvanāmayāpi duhetukā oḷārikā. Tihetukā sukhumā. Tihetukāpi sasaṅkhārikā oḷārikā. Asaṅkhārikā sukhumā. Rūpāvacarā ca paṭhamajjhānikā oḷārikā…pe… pañcamajjhānikā sukhumā. Arūpāvacarā ca ākāsānañcāyatanasampayuttā oḷārikā…pe… nevasaññānāsaññāyatanasampayuttā sukhumāva. Lokuttarā ca sotāpattimaggasampayuttā oḷārikā…pe… arahattamaggasampayuttā sukhumāva. Esa nayo taṃ taṃ bhūmivipākakiriyavedanāsu ca dukkhādiasamāpannādisāsavādivasena vuttavedanāsu ca.

Okāsavasena cāpi niraye dukkhā oḷārikā. Tiracchānayoniyaṃ sukhumā…pe… paranimmitavasavattīsu sukhumāva. Yathā ca dukkhā, evaṃ sukhāpi sabbattha yathānurūpaṃ yojetabbā. Vatthuvasena cāpi hīnavatthukā yā kāci vedanā oḷārikā, paṇītavatthukā sukhumā.

Hīnapaṇītabhede yā oḷārikā, sā hīnā. Yā ca sukhumā, sā paṇītāti daṭṭhabbā.

503. Dūrapadaṃ pana ‘‘akusalā vedanā kusalābyākatāhi vedanāhi dūre’’. Santikepadaṃ ‘‘akusalā vedanā akusalāya vedanāya santike’’tiādinā nayena vibhaṅge vibhattaṃ. Tasmā akusalā vedanā visabhāgato, asaṃsaṭṭhato, asarikkhato ca kusalābyākatāhi dūre, tathā kusalābyākatā akusalāya. Esa nayo sabbavāresu. Akusalā pana vedanā sabhāgato, sarikkhato ca akusalāya santiketi. Idaṃ vedanākkhandhassa atītādivibhāge vitthārakathāmukhaṃ. Taṃtaṃvedanāsampayuttānaṃ pana saññādīnampi evameva veditabbaṃ.

Kamādivinicchayakathā



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502. 其中应当避免种性等的混杂。因为与不善异熟身识相应的受虽依种性是无记而细，但依自性等是粗。因为这样说："无记受是细。苦受是粗。得定者的受是细。未得定者的受是粗。有漏受是粗。无漏受是细。"如苦受，如是乐等也依种性是粗，依自性等是细。因此应当了知受的粗细性是如此不会依种性等混杂。即是说 - 无记依种性比善不善细。其中什么是无记？是苦？是乐？是得定者的？是未得定者的？是有漏的？是无漏的？如是不应涉及自性等差别。一切处都是这个方法。
又因为说"应当视受依各自而有粗细"，所以在不善等中也是与贪俱的受比与瞋俱的受像火一样因烧自己所依而粗，与贪俱的细。与瞋俱的也是决定的粗，不决定的细。决定的也是住劫的粗，其他的细。在住劫的中也是无行的粗，其他的细。但与贪俱的是与见相应的粗，其他的细。它也是决定住劫无行的粗，其他的细。不分别的不善是多异熟的粗，少异熟的细。但善是少异熟的粗，多异熟的细。
又欲界善是粗。色界的细。从此无色界的。从此出世间的。欲界的是施所成粗。戒所成细。从此修所成。修所成也是二因的粗。三因的细。三因的也是有行的粗。无行的细。色界的也是初禅的粗...乃至...第五禅的细。无色界的也是与空无边处相应的粗...乃至...与非想非非想处相应的细。出世间的也是与预流道相应的粗...乃至...与阿罗汉道相应的细。这个方法也在各地的异熟唯作受和依苦等未得定者等有漏等所说的受中。
又依处所在地狱苦是粗。在畜生界细...乃至...他化自在天细。如苦，如是乐也应当在一切处适当配合。又依事物任何依低劣事物的受是粗，依殊胜事物的细。
在劣胜差别中应当视粗的是劣，细的是胜。
503. 但远词在分别中分别为"不善受与善无记受远"。近词为"不善受与不善受近"等方式。因此不善受以异分，不相杂，不相似故与善无记远，如是善无记与不善[远]。一切分中都是这个方法。但不善受以同分，相似故与不善近。这是受蕴的过去等分别详说门。但应当了知与各受相应的想等也如是。
业等抉择说;

504. Evaṃ viditvā ca puna etesveva –

Khandhesu ñāṇabhedatthaṃ, kamatotha visesato;

Anūnādhikato ceva, upamāto tatheva ca.

Daṭṭhabbato dvidhā evaṃ, passantassatthasiddhito;

Vinicchayanayo sammā, viññātabbo vibhāvinā.

Tattha kamatoti idha uppattikkamo, pahānakkamo, paṭipattikkamo, bhūmikkamo, desanākkamoti bahuvidho kamo.

Tattha ‘‘paṭhamaṃ kalalaṃ hoti, kalalā hoti abbuda’’nti (saṃ. ni. 1.235) evamādi uppattikkamo. ‘‘Dassanena pahātabbā dhammā, bhāvanāya pahātabbā dhammā’’ti (dha. sa. tikamātikā 8) evamādi pahānakkamo. ‘‘Sīlavisuddhi, cittavisuddhī’’ti (ma. ni. 1.259; paṭi. ma. 3.41) evamādi paṭipattikkamo. ‘‘Kāmāvacarā, rūpāvacarā’’ti (dha. sa. 987) evamādi bhūmikkamo. ‘‘Cattāro satipaṭṭhānā, cattāro sammappadhānā’’ti (dī. ni. 3.145) vā, ‘‘dānakathaṃ, sīlakatha’’nti (dī. ni. 1.298) vā evamādi desanākkamo. Tesu idha uppattikkamo tāva na yujjati, kalalādīnaṃ viya khandhānaṃ pubbāpariyavavatthānena anuppattito. Na pahānakkamo, kusalābyākatānaṃ appahātabbato. Napaṭipattikkamo, akusalānaṃ appaṭipajjanīyato. Na bhūmikkamo, vedanādīnaṃ catubhūmipariyāpannattā. Desanākkamo pana yujjati.

Abhedena hi pañcasu khandhesu attagāhapatitaṃ veneyyajanaṃ samūhaghanavinibbhogadassanena attagāhato mocetukāmo bhagavā hitakāmo tassa tassa janassa sukhagahaṇatthaṃ cakkhuādīnampi visayabhūtaṃ oḷārikaṃ paṭhamaṃ rūpakkhandhaṃ desesi. Tato iṭṭhāniṭṭharūpasaṃvedanikaṃ vedanaṃ. ‘‘Yaṃ vedayati, taṃ sañjānātī’’ti evaṃ vedanāvisayassa ākāragāhikaṃ saññaṃ. Saññāvasena abhisaṅkhārake saṅkhāre. Tesaṃ vedanādīnaṃ nissayaṃ adhipatibhūtañca nesaṃ viññāṇanti evaṃ tāva kamato vinicchayanayo viññātabbo.

505.Visesatoti khandhānañca upādānakkhandhānañca visesato. Ko pana nesaṃ viseso, khandhā tāva avisesato vuttā. Upādānakkhandhā sāsavaupādāniyabhāvena visesetvā. Yathāha –

‘‘Pañca ceva vo, bhikkhave, khandhe desessāmi pañcupādānakkhandhe ca, taṃ suṇātha. Katame ca, bhikkhave, pañcakkhandhā, yaṃkiñci, bhikkhave, rūpaṃ atītānāgatapaccuppannaṃ…pe… santike vā, ayaṃ vuccati, bhikkhave, rūpakkhandho. Yā kāci vedanā…pe… yaṃkiñci viññāṇaṃ…pe… santike vā, ayaṃ vuccati, bhikkhave, viññāṇakkhandho. Ime vuccanti, bhikkhave, pañcakkhandhā. Katame ca, bhikkhave, pañcupādānakkhandhā. Yaṃkiñci, bhikkhave, rūpaṃ…pe… santike vā sāsavaṃ upādāniyaṃ, ayaṃ vuccati, bhikkhave, rūpupādānakkhandho. Yā kāci vedanā…pe… yaṃkiñci viññāṇaṃ…pe… santike vā sāsavaṃ upādāniyaṃ, ayaṃ vuccati, bhikkhave, viññāṇupādānakkhandho. Ime vuccanti, bhikkhave, pañcupādānakkhandhā’’ti (saṃ. ni. 3.48).

Ettha ca yathā vedanādayo anāsavāpi atthi, na evaṃ rūpaṃ. Yasmā panassa rāsaṭṭhena khandhabhāvo yujjati, tasmā khandhesu vuttaṃ. Yasmā rāsaṭṭhena ca sāsavaṭṭhena ca upādānakkhandhabhāvo yujjati, tasmā upādānakkhandhesu vuttaṃ. Vedanādayo pana anāsavāva khandhesu vuttā. Sāsavā upādānakkhandhesu. Upādānakkhandhāti cettha upādānagocarā khandhā upādānakkhandhāti evamattho daṭṭhabbo. Idha pana sabbepete ekajjhaṃ katvā khandhāti adhippetā.



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504. 如是了知后，在这些中：
为了区分智对蕴，依次第和差别；
依无增减如是，依譬喻也如是。
依二种所见如是，见义成就者；
抉择方法应当，被明了者正知。
其中次第是这里生起次第、断次第、行道次第、地次第、说示次第等多种次第。
其中"首先是羯罗蓝，从羯罗蓝成为頞部昙"等如是是生起次第。"见所断法，修所断法"等如是是断次第。"戒清净，心清净"等如是是行道次第。"欲界，色界"等如是是地次第。"四念住，四正勤"或"施论，戒论"等如是是说示次第。在这些中这里首先生起次第不适合，因为诸蕴不像羯罗蓝等那样依前后确立而生起。不是断次第，因为善无记不应断。不是行道次第，因为不善不应修习。不是地次第，因为受等属于四地。但说示次第适合。
因为在无差别的五蕴中，世尊为了以分离聚集密实的显示使陷入我执的所化众生脱离我执，为了慈悲使那些人容易理解，首先说示眼等的对象，粗的色蕴。此后[说示]领受可意不可意色的受。"他所受，他所想"如是[说示]受的所缘相的能取想。[说示]依想而造作的诸行。[说示]那些受等的所依和是它们增上的识。如是首先应当了知依次第的抉择方法。
505. 差别是蕴和取蕴的差别。但它们有什么差别，蕴是无差别地说的。取蕴以有漏可取性而有差别。如说：
"诸比丘，我要为你们说五蕴和五取蕴，请听。诸比丘，什么是五蕴？诸比丘，任何色是过去未来现在...乃至...近，诸比丘，这称为色蕴。任何受...乃至...任何识...乃至...近，诸比丘，这称为识蕴。诸比丘，这些称为五蕴。诸比丘，什么是五取蕴？诸比丘，任何色...乃至...近，是有漏可取，诸比丘，这称为色取蕴。任何受...乃至...任何识...乃至...近，是有漏可取，诸比丘，这称为识取蕴。诸比丘，这些称为五取蕴。"
这里如受等也有无漏，但色不如是。但因为它适合以堆义成为蕴性，所以在蕴中说。因为适合以堆义和有漏义成为取蕴性，所以在取蕴中说。但受等只有无漏在蕴中说。有漏在取蕴中说。这里取蕴应当视为取的所缘蕴是取蕴，这是义。但这里把这一切合为一称为蕴是意趣。

506.Anūnādhikatoti kasmā pana bhagavatā pañceva khandhā vuttā anūnā anadhikāti. Sabbasaṅkhatasabhāgekasaṅgahato attattaniyagāhavatthussa etaparamato aññesañca tadavarodhato. Anekappabhedesu hi saṅkhatadhammesu sabhāgavasena saṅgayhamānesu rūpampi rūpasabhāgekasaṅgahavasena eko khandho hoti. Vedanā vedanāsabhāgekasaṅgahavasena eko khandho hoti. Esa nayo saññādīsu. Tasmā sabbasaṅkhatasabhāgekasaṅgahato pañceva vuttā. Etaparamañcetaṃ attattaniyagāhavatthu yadidaṃ rūpādayo pañca. Vuttañhetaṃ ‘‘rūpe kho, bhikkhave, sati rūpaṃ upādāya rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati ‘etaṃ mama, esohamasmi, eso me attā’ti. Vedanāya, saññāya, saṅkhāresu, viññāṇe sati viññāṇaṃ upādāya viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati ‘etaṃ mama, esohamasmi, eso me attā’’ti (saṃ. ni. 3.207). Tasmā attattaniyagāhavatthussa etaparamatopi pañceva vuttā. Yepi caññe sīlādayo pañca dhammakkhandhā vuttā, tepi saṅkhārakkhandhe pariyāpannattā ettheva avarodhaṃ gacchanti. Tasmā aññesaṃ tadavarodhatopi pañceva vuttāti evaṃ anūnādhikato vinicchayanayo viññātabbo.

507.Upamātoti ettha hi gilānasālupamo rūpupādānakkhandho, gilānupamassa viññāṇupādānakkhandhassa vatthudvārārammaṇavasena nivāsaṭṭhānato. Gelaññupamo vedanupādānakkhandho, ābādhakattā. Gelaññasamuṭṭhānupamo saññupādānakkhandho, kāmasaññādivasena rāgādisampayuttavedanāsabbhāvā. Asappāyasevanupamo saṅkhārupādānakkhandho, vedanāgelaññassa nidānattā. ‘‘Vedanaṃ vedanatthāya abhisaṅkharontī’’ti (saṃ. ni. 3.79) hi vuttaṃ. Tathā ‘‘akusalassa kammassa katattā upacitattā vipākaṃ kāyaviññāṇaṃ uppannaṃ hoti dukkhasahagata’’nti (dha. sa. 556). Gilānupamo viññāṇupādānakkhandho, vedanāgelaññena aparimuttattā. Apica cārakakāraṇaaparādhakāraṇakārakaaparādhikupamā ete bhājanabhojanabyañjanaparivesakabhuñjakūpamā cāti evaṃ upamāto vinicchayanayo viññātabbo.

508.Daṭṭhabbato dvidhāti saṅkhepato vitthārato cāti evaṃ dvidhā daṭṭhabbatopettha vinicchayanayo viññātabbo. Saṅkhepato hi pañcupādānakkhandhā āsīvisūpame (saṃ. ni. 4.238) vuttanayena ukkhittāsikapaccatthikato, bhārasuttavasena (saṃ. ni. 3.22) bhārato, khajjanīyapariyāyavasena (saṃ. ni. 3.79) khādakato, yamakasuttavasena (saṃ. ni. 3.85) aniccadukkhānattasaṅkhatavadhakato daṭṭhabbā. Vitthārato panettha pheṇapiṇḍo viya rūpaṃ daṭṭhabbaṃ, parimaddanāsahanato. Udakapubbuḷaṃ viya vedanā, muhuttaramaṇīyato. Marīcikā viya saññā, vippalambhanato. Kadalikkhandho viya saṅkhārā, asārakato. Māyā viya viññāṇaṃ, vañcakato. Visesato ca suḷārampi ajjhattikaṃ rūpaṃ asubhanti daṭṭhabbaṃ. Vedanā tīhi dukkhatāhi avinimuttato dukkhāti. Saññāsaṅkhārā avidheyyato anattāti. Viññāṇaṃ udayabbayadhammato aniccanti daṭṭhabbaṃ.



我来为您直译这段巴利文：
506. 无增减是为什么世尊只说五蕴，不多不少？因为一切有为法以类别总摄，是我我所执取的事物的最胜，和其他的包摄于此。因为在多种差别的有为法中以类别总摄时，色也以色类别一总摄方式成为一蕴。受以受类别一总摄方式成为一蕴。在想等中也是这个方法。因此依一切有为法类别一总摄故只说五。这五种即色等是我我所执取事物的最胜。因为说："诸比丘，有色时，依止色，执著色而如是见生起'这是我的，我是这个，这是我的我'。有受、想、行、识时，依止识，执著识而如是见生起'这是我的，我是这个，这是我的我'"。因此依我我所执取事物的最胜性也只说五。其他所说的戒等五法蕴，因属于行蕴，也被包摄于此。因此依其他的包摄于此也只说五。如是应当了知依无增减的抉择方法。
507. 譬喻是这里色取蕴如病室，因为是识取蕴如病人的依处门所缘方面的住处。受取蕴如病，因为是痛恼。想取蕴如病因，因为依欲想等方式有与贪等相应的受。行取蕴如服不适药，因为是受病的因。因为说："为受而造作受"。如是说："因为作和积集不善业，生起与苦俱行的身识异熟"。识取蕴如病人，因为不离受病。又这些也如监狱、刑罚、罪过、作罪过、罪人，也如容器、食物、调味、服侍者、食者。如是应当了知依譬喻的抉择方法。
508. 二种所见是如是应当了知依略说和广说二种的抉择方法。略说五取蕴应当依毒蛇譬喻所说方式视如举剑的敌人，依重担经方式视如重担，依被食方便方式视如食者，依双经方式视如无常苦无我有为杀害者。但广说在这里应当视色如泡沫，因为不耐按压。应当视受如水泡，因为暂时可乐。应当视想如蜃景，因为欺诳。应当视行如芭蕉干，因为无实。应当视识如幻，因为欺骗。特别地应当视极微细的内色为不净。受因不离三苦故为苦。想行因不自在故为无我。应当视识因有生灭法故为无常。

509.Evaṃ passantassatthasiddhitoti evañca saṅkhepavitthāravasena dvidhā passato yā atthasiddhi hoti, tatopi vinicchayanayo viññātabbo. Seyyathidaṃ – saṅkhepato tāva pañcupādānakkhandhe ukkhittāsikapaccatthikādibhāvena passanto khandhehi na vihaññati. Vitthārato pana rūpādīni pheṇapiṇḍādisadisabhāvena passanto na asāresu sāradassī hoti.

Visesato ca ajjhattikarūpaṃ asubhato passanto kabaḷīkārāhāraṃ parijānāti, asubhe subhanti vipallāsaṃ pajahati. Kāmoghaṃ uttarati, kāmayogena visaṃyujjati, kāmāsavena anāsavo hoti, abhijjhākāyaganthaṃ bhindati, kāmupādānaṃ na upādiyati.

Vedanaṃdukkhato passanto phassāhāraṃ parijānāti, dukkhe sukhanti vipallāsaṃ pajahati, bhavoghaṃ uttarati, bhavayogena visaṃyujjati, bhavāsavena anāsavo hoti, byāpādakāyaganthaṃ bhindati, sīlabbatupādānaṃ na upādiyati.

Saññaṃ saṅkhāre ca anattato passanto manosañcetanāhāraṃ parijānāti, anattani attāti vipallāsaṃ pajahati, diṭṭhoghaṃ uttarati, diṭṭhiyogena visaṃyujjati, diṭṭhāsavena anāsavo hoti. Idaṃsaccābhinivesakāyaganthaṃ bhindati, attavādupādānaṃ na upādiyati.

Viññāṇaṃ aniccato passanto viññāṇāhāraṃ parijānāti, anicce niccanti vipallāsaṃ pajahati, avijjoghaṃ uttarati, avijjāyogena visaṃyujjati, avijjāsavena anāsavo hoti, sīlabbataparāmāsakāyaganthaṃ bhindati, diṭṭhupādānaṃ na upādiyati.

Evaṃ mahānisaṃsaṃ, vadhakādivasena dassanaṃ yasmā;

Tasmā khandhe dhīro, vadhakādivasena passeyyāti.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Paññābhāvanādhikāre

Khandhaniddeso nāma

Cuddasamo paricchedo.

15. Āyatanadhātuniddeso

Āyatanavitthārakathā

510.Āyatanānīti dvādasāyatanāni – cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ, saddāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatanaṃ, manāyatanaṃ, dhammāyatananti. Tattha –

Attha lakkhaṇa tāvatva, kama saṅkhepa vitthārā;

Tathā daṭṭhabbato ceva, viññātabbo vinicchayo.

Tattha visesato tāva cakkhatīti cakkhu, rūpaṃ assādeti vibhāveti cāti attho. Rūpayatīti rūpaṃ, vaṇṇavikāraṃ āpajjamānaṃ hadayaṅgatabhāvaṃ pakāsetīti attho. Suṇātīti sotaṃ. Sappatīti saddo, udāhariyatīti attho. Ghāyatīti ghānaṃ. Gandhayatīti gandho. Attano vatthuṃ sūcayatīti attho. Jīvitaṃ avhayatīti jivhā. Rasanti taṃ sattāti raso, assādentīti attho. Kucchitānaṃ sāsavadhammānaṃ āyoti kāyo. Āyoti uppattideso. Phusiyatīti phoṭṭhabbaṃ. Munātīti mano. Attano lakkhaṇaṃ dhārentīti dhammā.

511. Avisesato pana āyatanato, āyānaṃ tananato, āyatassa ca nayanato āyatananti veditabbaṃ. Cakkhurūpādīsu hi taṃtaṃdvārārammaṇā cittacetasikā dhammā sena sena anubhavanādinā kiccena āyatanti uṭṭhahanti ghaṭanti, vāyamantīti vuttaṃ hoti. Te ca āyabhūte dhamme etāni tanonti, vitthārentīti vuttaṃ hoti, idañca anamatagge saṃsāre pavattaṃ atīva āyataṃ saṃsāradukkhaṃ yāva na nivattati, tāva nayanteva, pavattayantīti vuttaṃ hoti. Iti sabbepime dhammā āyatanato, āyānaṃ tananato, āyatassa ca nayanato āyatanaṃ āyatananti vuccanti.



我来为您直译这段巴利文：
509. 如是见者的义成就是如是依略说广说二种见者所有的义成就，也应当由此了知抉择方法。即是：首先略说见五取蕴如举剑的敌人等性的人不被诸蕴所恼。但广说见色等如泡沫等相似性的人不会在无实中见实。
特别地，见内色为不淫的人遍知段食，断除于不净见净的颠倒，度脱欲暴流，解脱欲轭，无漏于欲漏，破坏贪身系，不取着欲取。
见受为苦的人遍知触食，断除于苦见乐的颠倒，度脱有暴流，解脱有轭，无漏于有漏，破坏瞋身系，不取着戒禁取。
见想行为无我的人遍知意思食，断除于无我见我的颠倒，度脱见暴流，解脱见轭，无漏于见漏，破坏见身系，不取着我语取。
见识为无常的人遍知识食，断除于无常见常的颠倒，度脱无明暴流，解脱无明轭，无漏于无明漏，破坏戒禁取身系，不取着见取。
如是大功德，因为依杀害者等见；
因此智者，应当依杀害者等见诸蕴。
如是为善人欢喜义所作清净道
慧修习品中
名为蕴释
第十四品。
处界释
处广说
510. 处是十二处 - 眼处，色处，耳处，声处，鼻处，香处，舌处，味处，身处，触处，意处，法处。其中：
应当了知抉择，依义相首先，
依次第略广，如是也依所见。
其中首先特别地，见故为眼，意思是喜乐和显示色。变成色故为色，意思是显示成为具有变化之相而达到心的状态。闻故为耳。发声故为声，意思是显说。嗅故为鼻。散香故为香，意思是显示自己的事物。招呼生命故为舌。尝故为味，意思是享受。身是有漏法的劣处。处是生起处。触故为触。知故为意。持有自相故为法。
511. 但一般地应当了知处由于处，扩展诸来，引导广大。因为在眼色等中各自门所缘的心心所法以各自的经验等作用而来，起，勤，努力。它们扩展那些来的法，意思是广大。这在无始轮回中转起的极广大轮回苦直到不止息就引导，意思是转起。如是这一切法因为处，扩展诸来，引导广大故称为处。

512. Apica nivāsaṭṭhānaṭṭhena ākaraṭṭhena samosaraṇaṭṭhānaṭṭhena sañjātidesaṭṭhena kāraṇaṭṭhena ca āyatanaṃ veditabbaṃ. Tathā hi loke ‘‘issarāyatanaṃ vāsudevāyatana’’ntiādīsu nivāsaṭṭhānaṃ āyatananti vuccati. ‘‘Suvaṇṇāyatanaṃ rajatāyatana’’ntiādīsu ākaro. Sāsane pana ‘‘manoramme āyatane sevanti naṃ vihaṅgamā’’tiādīsu (a. ni. 5.38) samosaraṇaṭṭhānaṃ. ‘‘Dakkhiṇāpatho gunnaṃ āyatana’’ntiādīsu sañjātideso. ‘‘Tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane’’tiādīsu (a. ni. 3.102) kāraṇaṃ.

Cakkhuādīsu cāpi te te cittacetasikā dhammā nivasanti tadāyattavuttitāyāti cakkhādayo ca nesaṃ nivāsaṭṭhānaṃ. Cakkhādīsu ca te ākiṇṇā tannissitattā tadārammaṇattā cāti cakkhādayo nesaṃ ākaro. Cakkhādayo ca nesaṃ samosaraṇaṭṭhānaṃ, tattha tattha vatthudvārārammaṇavasena samosaraṇato. Cakkhādayo ca nesaṃ sañjātideso, tannissayārammaṇabhāvena tattheva uppattito. Cakkhādayo ca nesaṃ kāraṇaṃ, tesaṃ abhāve abhāvatoti. Iti nivāsaṭṭhānaṭṭhena, ākaraṭṭhena, samosaraṇaṭṭhānaṭṭhena, sañjātidesaṭṭhena, kāraṇaṭṭhenacāti imehipi kāraṇehi ete dhammā āyatanaṃ āyatananti vuccanti.

Tasmā yathāvuttena atthena cakkhu ca taṃ āyatanañcāti cakkhāyatanaṃ…pe… dhammā ca te āyatanañcāti dhammāyatananti evaṃ tāvettha atthato viññātabbo vinicchayo.

513.Lakkhaṇāti cakkhādīnaṃ lakkhaṇatopettha viññātabbo vinicchayo. Tāni ca pana tesaṃ lakkhaṇāni khandhaniddese vuttanayeneva veditabbāni.

Tāvatvatoti tāvabhāvato. Idaṃ vuttaṃ hoti – cakkhādayopi hi dhammā eva, evaṃ sati dhammāyatanamicceva avatvā kasmā dvādasāyatanānīti vuttānīti ce. Chaviññāṇakāyuppattidvārārammaṇavavatthānato idha channaṃ viññāṇakāyānaṃ dvārabhāvena ārammaṇabhāvena ca vavatthānato ayametesaṃ bhedo hotīti dvādasa vuttāni, cakkhuviññāṇavīthipariyāpannassa hi viññāṇakāyassa cakkhāyatanameva uppattidvāraṃ, rūpāyatanameva cārammaṇaṃ, tathā itarāni itaresaṃ. Chaṭṭhassa pana bhavaṅgamanasaṅkhāto manāyatanekadesova uppattidvāraṃ, asādhāraṇameva ca dhammāyatanaṃ ārammaṇanti . Iti channaṃ viññāṇakāyānaṃ uppattidvārārammaṇavavatthānato dvādasa vuttānīti evamettha tāvatvato viññātabbo vinicchayo.

514.Kamatoti idhāpi pubbe vuttesu uppattikkamādīsu desanākkamova yujjati. Ajjhattikesu hi āyatanesu sanidassanasappaṭighavisayattā cakkhāyatanaṃ pākaṭanti paṭhamaṃ desitaṃ, tato anidassanasappaṭighavisayāni sotāyatanādīni. Atha vā dassanānuttariyasavanānuttariyahetubhāvena bahūpakārattā ajjhattikesu cakkhāyatanasotāyatanāni paṭhamaṃ desitāni, tato ghānāyatanādīni tīṇi, pañcannampi gocaravisayattā ante manāyatanaṃ, cakkhāyatanādīnaṃ pana gocarattā tassa tassa antarantarāni bāhiresu rūpāyatanādīni. Apica viññāṇuppattikāraṇavavatthānatopi ayametesaṃ kamo veditabbo. Vuttañhetaṃ ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇa’’nti (ma. ni. 3.421; saṃ. ni. 2.43). Evaṃ kamatopettha viññātabbo vinicchayo.



我来为您直译这段巴利文：
512. 又应当了知处依住处义、矿藏义、集会处义、出生处义和因义。即如在世间"自在天处、婆修天处"等中住处称为处。"金处、银处"等中是矿藏。但在教中"鸟类依止在可意的处"等中是集会处。"南方是牛的处"等中是出生处。"在那里那里得到作证，有因有缘"等中是因。
在眼等中那些心心所法依止，因为依它们而转起，所以眼等是它们的住处。在眼等中它们遍满，因为依止它们和缘它们，所以眼等是它们的矿藏。眼等是它们的集会处，因为在那里那里依所依门所缘而集会。眼等是它们的出生处，因为以依所缘性在那里生起。眼等是它们的因，因为它们无则无。如是依住处义、矿藏义、集会处义、出生处义和因义，因为这些原因这些法称为处。
因此依如所说义，眼和它是处故为眼处...乃至...法和它们是处故为法处，如是首先应当由此依义了知抉择。
513. 相是应当由此依眼等的相了知抉择。但那些它们的相应当依蕴释所说方式了知。
如此性是如此状态。这是说 - 眼等也只是法，如是为何不只说法处而说十二处？因为这里依六识身生起门所缘确立，因为依六识身的门性和所缘性确立，所以它们有这个差别而说十二。因为属于眼识路的识身只以眼处为生起门，以色处为所缘，如是其他对其他[识身]。但第六以有分意称为意处的一部分为生起门，不共的法处为所缘。如是因为依六识身生起门所缘确立故说十二，如是应当由此依如此性了知抉择。
514. 次第是这里也在前面所说的生起次第等中只适合说示次第。因为在内处中因为有见有对境界性，眼处明显故首先说示，此后无见有对境界的耳处等。或者因为作为见无上、闻无上的因而多有益，在内处中首先说示眼处耳处，此后鼻处等三，因为是五种的境界所缘，最后意处，但因为是眼处等的境界，所以在外处中色处等在它们中间。又也应当了知这是它们依识生起因确立的次第。因为说："缘眼和色生起眼识...乃至...缘意和法生起意识"。如是应当由此依次第了知抉择。

515.Saṅkhepavitthārāti saṅkhepato hi manāyatanassa ceva dhammāyatanekadesassa ca nāmena tadavasesānañca āyatanānaṃ rūpena saṅgahitattā dvādasāpi āyatanāni nāmarūpamattameva honti. Vitthārato pana ajjhattikesu tāva cakkhāyatanaṃ jātivasena cakkhupasādamattameva, paccayagatinikāyapuggalabhedato pana anantappabhedaṃ. Tathā sotāyatanādīni cattāri. Manāyatanaṃ kusalākusalavipākakiriyaviññāṇabhedena ekūnanavutippabhedaṃ ekavīsuttarasatappabhedañca. Vatthupaṭipadādibhedato pana anantappabhedaṃ. Rūpasaddagandharasāyatanāni visabhāgapaccayādibhedato anantappabhedāni. Phoṭṭhabbāyatanaṃ pathavīdhātutejodhātuvāyodhātuvasena tippabhedaṃ. Paccayādibhedato anekappabhedaṃ. Dhammāyatanaṃ vedanāsaññāsaṅkhārakkhandhasukhumarūpanibbānānaṃ sabhāvanānattabhedato anekappabhedanti. Evaṃ saṅkhepavitthārā viññātabbo vinicchayo.

516.Daṭṭhabbatoti ettha pana sabbāneva saṅkhatāni āyatanāni anāgamanato aniggamanato ca daṭṭhabbāni. Na hi tāni pubbe udayā kutoci āgacchanti, napi uddhaṃ vayā kuhiñci gacchanti, atha kho pubbe udayā appaṭiladdhasabhāvāni , uddhaṃ vayā paribhinnasabhāvāni, pubbantāparantavemajjhe paccayāyattavuttitāya avasāni pavattanti. Tasmā anāgamanato aniggamanato ca daṭṭhabbāni. Tathā nirīhakato abyāpārato ca. Na hi cakkhurūpādīnaṃ evaṃ hoti ‘‘aho vata amhākaṃ sāmaggiyaṃ viññāṇaṃ nāma uppajjeyyā’’ti, na ca tāni viññāṇuppādanatthaṃ dvārabhāvena vatthubhāvena ārammaṇabhāvena vā īhanti, na byāpāramāpajjanti, atha kho dhammatāvesā, yaṃ cakkhurūpādisāmaggiyaṃ cakkhuviññāṇādīni sambhavantīti. Tasmā nirīhakato abyāpārato ca daṭṭhabbāni. Apica ajjhattikāni suññagāmo viya daṭṭhabbāni, dhuvasubhasukhattabhāvavirahitattā. Bāhirāni gāmaghātakacorā viya, ajjhattikānaṃ abhighātakattā. Vuttañhetaṃ ‘‘cakkhu, bhikkhave, haññati manāpāmanāpehi rūpehī’’ti vitthāro. Apica ajjhattikāni cha pāṇakā viya daṭṭhabbāni, bāhirāni tesaṃ gocarā viyāti. Evamettha daṭṭhabbato viññātabbo vinicchayo.

Idaṃ tāva āyatanānaṃ vitthārakathāmukhaṃ.

Dhātuvitthārakathā



我来为您直译这段巴利文：
515. 略广是略说十二处只是名色而已，因为意处和法处的一部分以名摄，其余处以色摄。但广说首先在内处中，眼处依种性只是眼净色而已，但依缘、趣、种族、人的差别则有无量差别。如是耳处等四处。意处依善、不善、异熟、唯作识的差别有八十九种差别和一百二十一种差别。但依所依、道路等差别则有无量差别。色、声、香、味处依异类缘等差别有无量差别。触处依地界、火界、风界有三种差别。依缘等差别有多种差别。法处依受、想、行蕴、细色、涅槃的自性种种差别有多种差别。如是应当依略广了知抉择。
516. 所见是这里一切有为处应当视为无来无去。因为它们不从任何处在生前来，也不到任何处在灭后去，而是在生前未得自性，在灭后破坏自性，在前后中际依缘而转起无自在。因此应当视为无来无去。如是[应当视为]无造作无功用。因为眼色等不会这样想："啊！愿在我们和合时生起名为识。"它们也不以门性、所依性、所缘性为生起识而造作，不成就功用，而只是法性，即是在眼色等和合时生起眼识等。因此应当视为无造作无功用。又内处应当视如空村，因为离常、净、乐、我性。外处如村劫贼盗，因为害内处。因为说："诸比丘，眼被可意不可意色所害"等详说。又内处应当视如六生物，外处如它们的境界。如是应当由此依所见了知抉择。
这首先是处的广说门。
界广说

517. Tadanantarā pana dhātuyoti aṭṭhārasa dhātuyo – cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu, sotadhātu, saddadhātu, sotaviññāṇadhātu, ghānadhātu, gandhadhātu, ghānaviññāṇadhātu, jivhādhātu, rasadhātu, jivhāviññāṇadhātu, kāyadhātu, phoṭṭhabbadhātu, kāyaviññāṇadhātu, manodhātu, dhammadhātu, manoviññāṇadhātūti. Tattha –

Atthato lakkhaṇādīhi, kama tāvatvasaṅkhato;

Paccayā atha daṭṭhabbā, veditabbo vinicchayo.

Tattha atthatoti cakkhatīti cakkhu. Rūpayatīti rūpaṃ. Cakkhussa viññāṇaṃ cakkhuviññāṇanti evamādinā tāva nayena cakkhādīnaṃ visesatthato veditabbo vinicchayo. Avisesena pana vidahati, dhīyate, vidhānaṃ, vidhīyate etāya, ettha vā dhīyatīti dhātu. Lokiyā hi dhātuyo kāraṇabhāvena vavatthitā hutvā suvaṇṇarajatādidhātuyo viya suvaṇṇarajatādiṃ , anekappakāraṃ saṃsāradukkhaṃ vidahanti. Bhārahārehi ca bhāro viya, sattehi dhīyante, dhāriyantīti attho. Dukkhavidhānamattameva cesā, avasavattanato. Etāhi ca karaṇabhūtāhi saṃsāradukkhaṃ sattehi anuvidhīyati. Tathāvihitañca taṃ etāsveva dhīyati, ṭhapiyatīti attho. Iti cakkhādīsu ekeko dhammo yathāsambhavaṃ vidahati, dhīyatītiādinā atthavasena dhātūti vuccati.

518. Apica yathā titthiyānaṃ attā nāma sabhāvato natthi, na evametā, etā pana attano sabhāvaṃ dhārentīti dhātuyo. Yathā loke vicittā haritālamanosilādayo selāvayavā dhātuyoti vuccanti, evametāpi dhātuyo viya dhātuyo. Vicittā hete ñāṇañeyyāvayavāti. Yathā vā sarīrasaṅkhātassa samudāyassa avayavabhūtesu rasasoṇitādīsu aññamaññavisabhāgalakkhaṇaparicchinnesu dhātusamaññā, evametesupi pañcakkhandhasaṅkhātassa attabhāvassa avayavesu dhātusamaññā veditabbā. Aññamaññavisabhāgalakkhaṇaparicchinnā hete cakkhādayoti. Apica dhātūti nijjīvamattassevetaṃ adhivacanaṃ. Tathā hi bhagavā ‘‘cha dhāturo ayaṃ bhikkhu puriso’’tiādīsu (ma. ni. 3.344) jīvasaññāsamūhananatthaṃ dhātudesanaṃ akāsīti.

Tasmā yathāvuttena atthena cakkhu ca taṃ dhātu ca cakkhudhātu…pe… manoviññāṇañca taṃ dhātu ca manoviññāṇadhātūti. Evaṃ tāvettha atthato veditabbo vinicchayo.

519.Lakkhaṇāditoti cakkhādīnaṃ lakkhaṇāditopettha veditabbo vinicchayo. Tāni ca pana nesaṃ lakkhaṇādīni khandhaniddese vuttanayeneva veditabbāni.

Kamatoti idhāpi pubbe vuttesu uppattikkamādīsu desanākkamova yujjati. So ca panāyaṃ hetuphalānupubbavavatthānavasena vutto. Cakkhudhātu rūpadhātūti idañhi dvayaṃ hetu, cakkhuviññāṇadhātūti phalaṃ. Evaṃ sabbattha.

520.Tāvatvatoti tāvabhāvato. Idaṃ vuttaṃ hoti – tesu tesu hi suttābhidhammappadesesu ‘‘ābhādhātu, subhadhātu, ākāsānañcāyatanadhātu, viññāṇañcāyatanadhātu, ākiñcaññāyatanadhātu, nevasaññānāsaññāyatanadhātu, saññāvedayitanirodhadhātu’’ (saṃ. ni. 2.95), ‘‘kāmadhātu , byāpādadhātu, vihiṃsādhātu, nekkhammadhātu, abyāpādadhātu, avihiṃsādhātu’’ (vibha. 182; dī. ni. 3.305; ma. ni. 3.125), ‘‘sukhadhātu, dukkhadhātu, somanassadhātu, domanassadhātu, upekkhādhātu, avijjādhātu’’ (vibha. 180; ma. ni. 3.125), ‘‘ārambhadhātu, nikkamadhātu, parakkamadhātu’’ (saṃ. ni. 5.183), ‘‘hīnadhātu, majjhimadhātu, paṇītadhātu’’ (dī. ni. 

我来为您直译这段巴利文：
517. 其后是诸界：十八界 - 眼界、色界、眼识界、耳界、声界、耳识界、鼻界、香界、鼻识界、舌界、味界、舌识界、身界、触界、身识界、意界、法界、意识界。其中：
依义依相等，依次第如此量，
依缘然后应见，应当了知抉择。
其中依义是见故为眼。变成色故为色。眼的识为眼识，如是首先应当依此方式了知眼等的特别义的抉择。但一般地安排、被持、安排、被安排于此、被持于此故为界。因为世间界以因性确立而如金银等界[安排]金银等，安排种种轮回苦。而且如负担被负担者所持，被有情所持，意思是被持。这只是苦的安排，因为无自在。由这些作为工具，轮回苦被有情随安排。如是被安排的它被持于这些中，意思是被安立。如是每一个眼等法依相应的安排、被持等义称为界。
518. 又如外道所说的我依自性是无，这些不如是，这些因为持有自己的自性故为界。如在世间种种黄土、朱砂等山的部分称为界，如是这些也如界是界。因为这些是智所知的种种部分。或如在称为身体的聚合的部分的液、血等中，在以相互异类相区分中有界名，如是也应当了知在称为五蕴的自体的部分中有界名。因为这些眼等是以相互异类相区分的。又界是无命者而已的别名。因为世尊在"诸比丘，这个人是六界"等中为了除去命想而说界。
因此依如所说义，眼和它是界故为眼界...乃至...意识和它是界故为意识界。如是首先应当由此依义了知抉择。
519. 依相等是应当由此依眼等的相等了知抉择。但那些它们的相等应当依蕴释所说方式了知。
次第是这里也在前面所说的生起次第等中只适合说示次第。而这是依因果次第确立而说。因为眼界色界这二是因，眼识界是果。如是一切处。
520. 如此量是如此量。这是说 - 因为在那些经论处中"光界、净界、空无边处界、识无边处界、无所有处界、非想非非想处界、想受灭界"，"欲界、瞋界、害界、出离界、无瞋界、无害界"，"乐界、苦界、喜界、忧界、舍界、无明界"，"精进界、出发界、勤界"，"劣界、中界、胜界"...

3.305), ‘‘pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu (dī. ni. 3.311), ākāsadhātu, viññāṇadhātu’’ (ma. ni. 3.125; vibha. 172), ‘‘saṅkhatadhātu, asaṅkhatadhātu’’ (ma. ni. 3.125), ‘‘anekadhātu nānādhātu loko’’ti (dī. ni. 2.366; ma. ni. 1.148) evamādayo aññāpi dhātuyo dissanti. Evaṃ sati sabbāsaṃ vasena paricchedaṃ akatvā kasmā aṭṭhārasāti ayameva paricchedo katoti ce. Sabhāvato vijjamānānaṃ sabbadhātūnaṃ tadantogadhattā.

Rūpadhātuyeva hi ābhādhātu, subhadhātu pana rūpādipaṭibaddhā. Kasmā, subhanimittattā. Subhanimittañhi subhadhātu. Tañca rūpādivinimuttaṃ na vijjati. Kusalavipākārammaṇā vā rūpādayo eva subhadhātūti rūpādimattamevesā. Ākāsānañcāyatanadhātuādīsu cittaṃ manoviññāṇadhātuyeva, sesā dhammadhātu. Saññāvedayitanirodhadhātu pana sabhāvato natthi. Dhātudvayanirodhamattameva hi sā.

Kāmadhātu dhammadhātumattaṃ vā hoti. Yathāha – ‘‘tattha katamā kāmadhātu? Kāmapaṭisaṃyutto takko vitakko micchāsaṅkappo’’ti (vibha. 182). Aṭṭhārasāpi vā dhātuyo. Yathāha – ‘‘heṭṭhato avīcinirayaṃ pariyantaṃ karitvā uparito paranimmitavasavattī deve antokaritvā yaṃ etasmiṃ antare etthāvacarā ettha pariyāpannā khandhadhātuāyatanā rūpā vedanā saññā saṅkhārā viññāṇaṃ, ayaṃ vuccati kāmadhātū’’ti (vibha. 182).

Nekkhammadhātu dhammadhātu eva, ‘‘sabbepi kusalā dhammā nekkhammadhātū’’ti (vibha. 182) vacanato manoviññāṇadhātupi hotiyeva. Byāpādavihiṃsā-abyāpāda-avihiṃsāsukha-dukkha-somanassa-domanassupekkhā-avijjāārambha-nikkama-parakkamadhātuyo dhammadhātuyeva.

Hīnamajjhimapaṇītadhātuyo aṭṭhārasa dhātumattameva. Hīnā hi cakkhādayo hīnā dhātu, majjhimapaṇītā majjhimā ceva paṇītā ca. Nippariyāyena pana akusalā dhammadhātumanoviññāṇadhātuyo hīnadhātu, lokiyā kusalābyākatā ubhopi cakkhudhātuādayo ca majjhimadhātu, lokuttarā pana dhammadhātumanoviññāṇadhātuyo paṇītadhātu.

Pathavītejovāyodhātuyo phoṭṭhabbadhātuyeva, āpodhātu ākāsadhātu ca dhammadhātuyeva. Viññāṇadhātu cakkhuviññāṇādisattaviññāṇadhātusaṅkhepoyeva.

Sattarasa dhātuyo dhammadhātuekadeso ca saṅkhatadhātu, asaṅkhatā pana dhātu dhammadhātuekadesova. Anekadhātunānādhātuloko pana aṭṭhārasa dhātuppabhedamattamevāti. Iti sabhāvato vijjamānānaṃ sabbadhātūnaṃ tadantogadhattā aṭṭhāraseva vuttāti.

521. Apica vijānanasabhāve viññāṇe jīvasaññīnaṃ saññāsamūhananatthampi aṭṭhāraseva vuttā. Santi hi sattā vijānanasabhāve viññāṇe jīvasaññino, tesaṃ cakkhusotaghānajivhākāyamanodhātumanoviññāṇadhātubhedena tassa anekataṃ cakkhurūpādipaccayāyattavuttitāya aniccatañca pakāsetvā dīgharattānusayitaṃ jīvasaññaṃ samūhanitukāmena bhagavatā aṭṭhārasa dhātuyo pakāsitā. Kiñca bhiyyo tathā veneyyajjhāsayavasena ca. Ye ca imāya anatisaṅkhepavitthārāya desanāya veneyyasattā, tadajjhāsayavasena ca aṭṭhāraseva pakāsitā.

Saṅkhepavitthāranayena tathā tathā hi,

Dhammaṃ pakāsayati esa yathā yathāssa;

Saddhammatejavihataṃ vilayaṃ khaṇena,

Veneyyasattahadayesu tamo payātīti.

Evamettha tāvatvato veditabbo vinicchayo.



我来为您直译这段巴利文：
3.305)，"地界、水界、火界、风界"，"空界、识界"，"有为界、无为界"，"世间是多界异界"等如是等其他界也可见。如是为何不依一切界的方式确定而只确定十八界？因为一切实有界都包含在其中。
因为光界只是色界，净界则系属于色等。为什么？因为是净相。因为净相是净界。它离开色等是不存在的。或者善异熟所缘的色等是净界，所以它只是色等而已。在空无边处界等中心只是意识界，其余是法界。但想受灭界依自性是无。因为它只是二界的灭。
欲界只是法界。如说："其中什么是欲界？与欲相应的寻、伺、邪思惟"。或者是十八界。如说："以下至阿鼻地狱为边际，以上至他化自在天为内，在这其中所行、所摄的蕴界处、色、受、想、行、识，这称为欲界"。
出离界只是法界，因为说"一切善法是出离界"，也确实是意识界。瞋界、害界、无瞋界、无害界、乐界、苦界、喜界、忧界、舍界、无明界、精进界、出发界、勤界只是法界。
劣中胜界只是十八界而已。因为劣的眼等是劣界，中的和胜的是中界和胜界。但无比喻地说，不善的法界和意识界是劣界，世间的善无记二者和眼界等是中界，但出世间的法界和意识界是胜界。
地火风界只是触界，水界和空界只是法界。识界只是眼识等七识界的总括。
十七界和法界的一部分是有为界，但无为界只是法界的一部分。多界异界世间只是十八界的差别而已。如是因为一切实有界都包含在其中故只说十八。
521. 又为了除去对了知自性的识有命想的人的想也只说十八。因为有众生对了知自性的识有命想，世尊为了显示它依眼耳鼻舌身意界意识界的差别而有多性，依眼色等缘而转起故无常性，为了除去长夜随眠的命想，说示十八界。更何况如是也依所化意乐。对于以这不太略不太广的说示可度的众生，依他们的意乐也说示十八。
因为如是如是依略广方式，
他如是如是显示法；
为了正法光破坏在刹那，
在所化众生心中的暗去。
如是应当由此依如此量了知抉择。

522.Saṅkhatoti cakkhudhātu tāva jātito eko dhammotveva saṅkhaṃ gacchati cakkhupasādavasena, tathā sotaghānajivhākāyarūpasaddagandharasadhātuyo sotappasādādivasena, phoṭṭhabbadhātu pana pathavītejovāyovasena tayo dhammāti saṅkhaṃ gacchati. Cakkhuviññāṇadhātu kusalākusalavipākavasena dve dhammāti saṅkhaṃ gacchati, tathā sotaghānajivhākāyaviññāṇadhātuyo. Manodhātu pana pañcadvārāvajjanakusalākusalavipākasampaṭicchanavasena tayo dhammāti saṅkhaṃ gacchati. Dhammadhātu tiṇṇaṃ arūpakkhandhānaṃ soḷasannaṃ sukhumarūpānaṃ asaṅkhatāya ca dhātuyā vasena vīsati dhammāti saṅkhaṃ gacchati. Manoviññāṇadhātu sesakusalākusalābyākataviññāṇavasena chasattati dhammāti saṅkhaṃ gacchati. Evamettha saṅkhatopi veditabbo vinicchayo.

523.Paccayāti ettha ca cakkhudhātu tāva cakkhuviññāṇadhātuyā vippayuttapurejātaatthiavigatanissayindriyapaccayānaṃ vasena chahi paccayehi paccayo hoti, rūpadhātu purejātaatthiavigatārammaṇapaccayānaṃ vasena catūhi paccayehi paccayo hoti. Evaṃ sotaviññāṇadhātuādīnaṃ sotadhātusaddadhātuādayo. Pañcannaṃ pana nesaṃ āvajjanamanodhātu anantarasamanantaranatthivigatānantarūpanissayavasena pañcahi paccayehi paccayo hoti, tā ca pañcapi sampaṭicchanamanodhātuyā. Tathā sampaṭicchanamanodhātu santīraṇamanoviññāṇadhātuyā, sā ca voṭṭhabbanamanoviññāṇadhātuyā, voṭṭhabbanamanoviññāṇadhātu ca javanamanoviññāṇadhātuyā. Javanamanoviññāṇadhātu pana anantarāya javanamanoviññāṇadhātuyā tehi ceva pañcahi āsevanapaccayena cāti chahi paccayehi paccayo hoti. Esa tāva pañcadvāre nayo.

Manodvāre pana bhavaṅgamanoviññāṇadhātu āvajjanamanoviññāṇadhātuyā. Āvajjanamanoviññāṇadhātu ca javanamanoviññāṇadhātuyā purimehi pañcahi paccayehi paccayo hoti. Dhammadhātu pana sattannampi viññāṇadhātūnaṃ sahajātaaññamaññanissayasampayuttaatthiavigatādīhi bahudhā paccayo hoti. Cakkhudhātuādayo pana ekaccā ca dhammadhātu ekaccāya manoviññāṇadhātuyā ārammaṇapaccayādīhipi paccayā honti. Cakkhuviññāṇadhātuādīnañca na kevalaṃ cakkhurūpādayo paccayā honti, atha kho ālokādayopi. Tenāhu pubbācariyā –

‘‘Cakkhurūpālokamanasikāre paṭicca uppajjati cakkhuviññāṇaṃ. Sotasaddavivaramanasikāre paṭicca uppajjati sotaviññāṇaṃ. Ghānagandhavāyumanasikāre paṭicca uppajjati ghānaviññāṇaṃ. Jivhārasaāpamanasikāre paṭicca uppajjati jivhāviññāṇaṃ. Kāyaphoṭṭhabbapathavīmanasikāre paṭicca uppajjati kāyaviññāṇaṃ. Bhavaṅgamanadhammamanasikāre paṭicca uppajjati manoviññāṇa’’nti.

Ayamettha saṅkhepo. Vitthārato pana paccayappabhedo paṭiccasamuppādaniddese āvibhavissatīti evamettha paccayatopi veditabbo vinicchayo.



我来为您直译这段巴利文：
522. 计数是首先眼界依种类只计为一法，依眼净色，如是耳鼻舌身色声香味界依耳净等。但触界依地火风计为三法。眼识界依善不善异熟计为二法，如是耳鼻舌身识界。但意界依五门转向、善不善异熟领受计为三法。法界依三无色蕴、十六细色和无为界计为二十法。意识界依其余善不善无记识计为七十六法。如是应当由此依计数了知抉择。
523. 缘是这里首先眼界对眼识界依不相应、前生、有、不离、依止、根缘成为六种缘，色界依前生、有、不离、所缘缘成为四种缘。如是对耳识界等的耳界声界等。但对这五种的转向意界依无间、等无间、无、离、无间近依止成为五种缘，而这五种对领受意界。如是领受意界对推度意识界，它对确定意识界，确定意识界对速行意识界。但速行意识界对无间的速行意识界依那五种和习缘成为六种缘。这首先是五门的方法。
但在意门中有分意识界对转向意识界，转向意识界对速行意识界依前面五种缘成为缘。但法界对七识界依俱生、相互、依止、相应、有、不离等成为多种缘。但眼界等和某些法界对某些意识界也成为所缘缘等的缘。对眼识界等不仅眼色等成为缘，而且光等也是。因此古师们说：
"依眼色光作意生起眼识。依耳声空作意生起耳识。依鼻香风作意生起鼻识。依舌味水作意生起舌识。依身触地作意生起身识。依有分意法作意生起意识。"
这里是略说。但广说缘的差别将在缘起释中显示。如是应当由此依缘性了知抉择。

524.Daṭṭhabbatoti daṭṭhabbatopettha vinicchayo veditabboti attho. Sabbā eva hi saṅkhatadhātuyo pubbantāparantavivittato dhuvasubhasukhattabhāvasuññato paccayāyattavuttito ca daṭṭhabbā.

Visesato panettha bheritalaṃ viya cakkhudhātu daṭṭhabbā, daṇḍo viya rūpadhātu, saddo viya cakkhuviññāṇadhātu. Tathā ādāsatalaṃ viya cakkhudhātu, mukhaṃ viya rūpadhātu, mukhanimittaṃ viya cakkhuviññāṇadhātu. Atha vā ucchutilā viya cakkhudhātu, yantacakkayaṭṭhi viya rūpadhātu, ucchurasatelāni viya cakkhuviññāṇadhātu. Tathā adharāraṇī viya cakkhudhātu, uttarāraṇī viya rūpadhātu, aggi viya cakkhuviññāṇadhātu. Esa nayo sotadhātuādīsu.

Manodhātu pana yathāsambhavato cakkhuviññāṇadhātuādīnaṃ purecarānucarā viya daṭṭhabbā.

Dhammadhātuyā vedanākkhandho sallamiva sūlamiva ca daṭṭhabbo. Saññāsaṅkhārakkhandhā vedanāsallasūlayogāāturā viya, puthujjanānaṃ vā saññā āsādukkhajananato rittamuṭṭhi viya. Ayathābhuccanimittagāhakato vanamigo viya. Saṅkhārā paṭisandhiyaṃ pakkhipanato aṅgārakāsuyaṃ khipanakapurisā viya. Jāti dukkhānubandhato rājapurisānubandhacorā viya. Sabbānatthāvahassa khandhasantānassa hetuto visarukkhabījāni viya. Rūpaṃ nānāvidhupaddavanimittato khuracakkaṃ viya daṭṭhabbaṃ. Asaṅkhatā pana dhātu amatato santato khemato ca daṭṭhabbā. Kasmā? Sabbānatthāvahassa paṭipakkhabhūtattā.

Manoviññāṇadhātu ārammaṇesu vavatthānābhāvato araññamakkaṭo viya, duddamanato assakhaḷuṅko viya, yatthakāmanipātito vehāsakkhittadaṇḍo viya, lobhadosādinānappakārakilesavesayogato raṅganaṭo viya daṭṭhabbāti.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Paññābhāvanādhikāre

Āyatanadhātuniddeso nāma

Pannarasamo paricchedo.

16. Indriyasaccaniddeso

Indriyavitthārakathā



我来为您直译这段巴利文：
524. 所见是应当了知由此依所见的抉择的意思。因为一切有为界都应当视为离前后际、空无常净乐我性、依缘而转起。
但这里特别地，眼界应当视如鼓面，色界如棒，眼识界如声音。如是眼界如镜面，色界如面容，眼识界如面相。或者眼界如甘蔗压榨器，色界如榨机轴，眼识界如甘蔗汁油。如是眼界如下燧木，色界如上燧木，眼识界如火。这是耳界等的方法。
但意界应当依相应视如眼识界等的前行后随。
在法界中受蕴应当视如箭如刺。想行蕴如受箭刺所苦，或凡夫的想因生不可乐的痛苦如空拳，因取非如实相如林中鹿。诸行因投入结生如投人火坑的人。生因随伴苦如随王人的贼。因为是一切不利的蕴相续的因如毒树种。色因为种种灾难相如轮刀。但无为界应当视为不死、寂静、安稳。为什么？因为成为一切不利的对治。
意识界因为在所缘中无确立如林中猴，因难调伏如野马，因随欲而落如投空中杖，因结合贪瞋等种种烦恼装束如舞台演员应当如是见。
如是为善人欢喜义所作清净道
慧修习品中
名为处界释
第十五品。
根谛释
根广说

525. Dhātūnaṃ anantaraṃ uddiṭṭhāni pana indriyānīti bāvīsatindriyāni – cakkhundriyaṃ sotindriyaṃ ghānindriyaṃ jivhindriyaṃ kāyindriyaṃ manindriyaṃ itthindriyaṃ purisindriyaṃ jīvitindriyaṃ sukhindriyaṃ dukkhindriyaṃ somanassindriyaṃ domanassindriyaṃ upekkhindriyaṃ saddhindriyaṃ vīriyindriyaṃ satindriyaṃ samādhindriyaṃ paññindriyaṃ anaññātaññassāmītindriyaṃ aññindriyaṃ aññātāvindriyanti. Tattha –

Atthato lakkhaṇādīhi, kamato ca vijāniyā;

Bhedābhedā tathā kiccā, bhūmito ca vinicchayaṃ.

Tattha cakkhādīnaṃ tāva cakkhatīti cakkhūtiādinā nayena attho pakāsito. Pacchimesu pana tīsu paṭhamaṃ pubbabhāge anaññātaṃ amataṃ padaṃ catusaccadhammaṃ vā jānissāmīti evaṃ paṭipannassa uppajjanato indriyaṭṭhasambhavato ca anaññātaññassāmītindriyanti vuttaṃ. Dutiyaṃ ājānanato indriyaṭṭhasambhavato ca aññindriyaṃ. Tatiyaṃ aññātāvino catūsu saccesu niṭṭhitaññāṇakiccassa khīṇāsavassa uppajjanato indriyaṭṭhasambhavato ca aññātāvindriyaṃ.

Ko pana nesaṃ indriyaṭṭho nāmāti? Indaliṅgaṭṭho indriyaṭṭho. Indadesitaṭṭho indriyaṭṭho. Indadiṭṭhaṭṭho indriyaṭṭho. Indasiṭṭhaṭṭho indriyaṭṭho. Indajuṭṭhaṭṭho indriyaṭṭho. So sabbopi idha yathāyogaṃ yujjati. Bhagavā hi sammāsambuddho paramissariyabhāvato indo. Kusalākusalañca kammaṃ, kammesu kassaci issariyābhāvato. Tenevettha kammasañjanitāni tāva indriyāni kusalākusalakammaṃ ulliṅgenti. Tena ca siṭṭhānīti indaliṅgaṭṭhena indasiṭṭhaṭṭhena ca indriyāni. Sabbāneva panetāni bhagavatā yathābhūtato pakāsitāni abhisambuddhāni cāti indadesitaṭṭhena indadiṭṭhaṭṭhena ca indriyāni. Teneva bhagavatā munindena kānici gocarāsevanāya kānici bhāvanāsevanāya sevitānīti indajuṭṭhaṭṭhenāpi indriyāni.

Apica ādhipaccasaṅkhātena issariyaṭṭhenāpi etāni indriyāni. Cakkhuviññāṇādippavattiyañhi cakkhādīnaṃ siddhaṃ ādhipaccaṃ, tasmiṃ tikkhe tikkhattā mande ca mandattāti. Ayaṃ tāvettha atthato vinicchayo.

Lakkhaṇādīhīti lakkhaṇarasapaccupaṭṭhānapadaṭṭhānehipi cakkhādīnaṃ vinicchayaṃ vijāniyāti attho. Tāni ca nesaṃ lakkhaṇādīni khandhaniddese vuttāneva. Paññindriyādīni hi cattāri atthato amohoyeva. Sesāni tattha sarūpeneva āgatāni.



我来为您直译这段巴利文：
525. 界之后所列举的诸根是二十二根—眼根、耳根、鼻根、舌根、身根、意根、女根、男根、命根、乐根、苦根、喜根、忧根、舍根、信根、精进根、念根、定根、慧根、未知当知根、已知根、具知根。其中：
依义依相等，依次第应知;
同分与异分，及依作用地，抉择。
其中首先眼等的义以"见故为眼"等方式已说明。但在后三根中，第一因为在前分中对未知的不死道或四谛法生起"我当知"而如是行道，及因有根性而说未知当知根。第二因为正知及因有根性故为已知根。第三因为生起于对四谛已完成智作用的漏尽者，及因有根性故为具知根。
但什么是它们的根性呢？因有帝王相故为根性。因帝王所示故为根性。因帝王所见故为根性。因帝王所教故为根性。因帝王所习故为根性。这一切在这里都依相应而适合。因为世尊正等觉者因为最胜自在性故为帝王。善不善业因为在诸业中某些有自在性。因此这里首先由业所生的诸根显示善不善业。也由它所教故依有帝王相义和帝王所教义为诸根。而这一切都被世尊如实显示和证悟故依帝王所示义和帝王所见义为诸根。也由那牟尼王世尊有些以境界修习，有些以修习而修习故依帝王所习义为诸根。
又依称为增上的自在义也是诸根。因为在眼识等转起中眼等有成就的增上，在它锐利时为锐利，在钝时为钝。这首先是这里依义的抉择。
依相等是应当了知依相、味、现起、足处的眼等的抉择的意思。而它们的那些相等已在蕴释中说。因为慧根等四[根]依义只是无痴。其余在那里已以自相而来。

526.Kamatoti ayampi desanākkamova. Tattha ajjhattadhamme pariññāya ariyabhūmipaṭilābho hotīti attabhāvapariyāpannāni cakkhundriyādīni paṭhamaṃ desitāni. So pana attabhāvo yaṃ dhammaṃ upādāya itthīti vā purisoti vā saṅkhaṃ gacchati, ayaṃ soti nidassanatthaṃ tato itthindriyaṃ purisindriyañca. So duvidhopi jīvitindriyapaṭibaddhavuttīti ñāpanatthaṃ tato jīvitindriyaṃ. Yāva tassa pavatti, tāva etesaṃ vedayitānaṃ anivatti. Yañca kiñci vedayitaṃ, sabbaṃ taṃ dukkhanti ñāpanatthaṃ tato sukhindriyādīni. Taṃnirodhatthaṃ pana ete dhammā bhāvetabbāti paṭipattidassanatthaṃ tato saddhādīni. Imāya paṭipattiyā esa dhammo paṭhamaṃ attani pātubhavatīti paṭipattiyā amoghabhāvadassanatthaṃ tato anaññātaññassāmītindriyaṃ. Tasseva phalattā tato anantaraṃ bhāvetabbato ca tato aññindriyaṃ. Tato paraṃ bhāvanāya imassa adhigamo, adhigate ca pana imasmiṃ natthi kiñci uttari karaṇīyanti ñāpanatthaṃ ante paramassāsabhūtaṃ aññātāvindriyaṃ desitanti ayamettha kamo.

Bhedābhedāti jīvitindriyasseva cettha bhedo. Tañhi rūpajīvitindriyaṃ arūpajīvitindriyanti duvidhaṃ hoti. Sesānaṃ abhedoti evamettha bhedābhedato vinicchayaṃ vijāniyā.

527.Kiccāti kiṃ indriyānaṃ kiccanti ce. Cakkhundriyassa tāva ‘‘cakkhāyatanaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ indriyapaccayena paccayo’’ti vacanato yaṃ taṃ indriyapaccayabhāvena sādhetabbaṃ attano tikkhamandādibhāvena cakkhuviññāṇādidhammānaṃ tikkhamandādisaṅkhātaṃ attākārānuvattāpanaṃ, idaṃ kiccaṃ. Evaṃ sotaghānajivhākāyānaṃ. Manindriyassa pana sahajātadhammānaṃ attano vasavattāpanaṃ. Jīvitindriyassa sahajātadhammānupālanaṃ. Itthindriyapurisindriyānaṃ itthipurisaliṅganimittakuttākappākārānuvidhānaṃ. Sukhadukkhasomanassadomanassindriyānaṃ sahajātadhamme abhibhavitvā yathāsakaṃ oḷārikākārānupāpanaṃ. Upekkhindriyassa santapaṇītamajjhattākārānupāpanaṃ. Saddhādīnaṃ paṭipakkhābhibhavanaṃ sampayuttadhammānañca pasannākārādibhāvasampāpanaṃ. Anaññātaññassāmītindriyassa saṃyojanattayappahānañceva sampayuttānañca tappahānābhimukhabhāvakaraṇaṃ. Aññindriyassa kāmarāgabyāpādāditanukaraṇappahānañceva sahajātānañca attano vasānuvattāpanaṃ. Aññātāvindriyassa sabbakiccesu ussukkappahānañceva amatābhimukhabhāvapaccayatā ca sampayuttānanti evamettha kiccato vinicchayaṃ vijāniyā.

528.Bhūmitoti cakkhusotaghānajivhākāyaitthipurisasukhadukkhadomanassindriyāni cettha kāmāvacarāneva. Manindriyajīvitindriyaupekkhindriyāni saddhāvīriyasatisamādhipaññindriyāni ca catubhūmipariyāpannāni. Somanassindriyaṃ kāmāvacararūpāvacaralokuttaravasena bhūmittayapariyāpannaṃ. Avasāne tīṇi lokuttarānevāti evamettha bhūmitopi vinicchayaṃ vijāneyya. Evaṃ hi vijānanto –

Saṃvegabahulo bhikkhu, ṭhito indriyasaṃvare;

Indriyāni pariññāya, dukkhassantaṃ karissatīti.

Idaṃ indriyānaṃ vitthārakathāmukhaṃ.

Saccavitthārakathā



我来为您直译这段巴利文：
526. 次第是这只是说示次第。其中因为遍知内法而得圣地，所以首先说示属于自体的眼根等。而那自体依何法称为女或男，为了显示这个所以其后女根男根。为了显示这二种都依命根而转起，所以其后命根。只要它转起，这些受就不断。任何所受，一切是苦，为了显示这个所以其后乐根等。但为了灭尽它而应修习这些法，为了显示修行所以其后信等。依此修行这法首先在自身显现，为了显示修行不空故所以其后未知当知根。因为是它的果，及其后应修习，所以其后已知根。其后依修习是它的证得，而在证得这个时没有任何更上应作，为了显示这个在最后说示作为最上安慰的具知根。这是这里的次第。
同分异分是这里只有命根有差别。因为它分为色命根和无色命根两种。其余无差别，如是应当由此了知依同分异分的抉择。
527. 作用是如果问诸根的作用是什么？首先眼根因为说"眼处对眼识界及相应诸法以根缘为缘"，所以它以根缘性应成就的以自己的锐利、钝等性使眼识等法随转自己的锐利、钝等行相，这是作用。如是耳鼻舌身。但意根是使俱生法随转自己。命根是保护俱生法。女根男根是随顺女性男性相、标志、举止、状态。乐苦喜忧根是征服俱生法使随顺各自的粗显行相。舍根是使随顺寂静、胜妙、中舍行相。信等是克服对治及使相应法成就净信等性。未知当知根是断三结及使相应法向于断彼。已知根是薄贪瞋等及断除，及使俱生[法]随转自己。具知根是断除一切事中的热望及为向不死的缘于相应[法]。如是应当由此依作用了知抉择。
528. 地是这里眼耳鼻舌身女男乐苦忧根只属欲界。意根、命根、舍根、信、精进、念、定、慧根属于四地。喜根依欲界、色界、出世间而属于三地。最后三[根]只是出世间。如是应当由此依地了知抉择。因为如是了知的-
比丘多有厌离，住立于根律仪；
遍知诸根已，将作苦的终尽。
这是根的广说门。
谛广说;

529. Tadanantarāni pana saccānīti cattāri ariyasaccāni – dukkhaṃ ariyasaccaṃ, dukkhasamudayo ariyasaccaṃ, dukkhanirodho ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccanti. Tattha –

Vibhāgato nibbacana, lakkhaṇādippabhedato;

Atthatthuddhārato ceva, anūnādhikato tathā.

Kamato jātiādīnaṃ, nicchayā ñāṇakiccato;

Antogadhānaṃ pabhedā, upamāto catukkato.

Suññatekavidhādīhi, sabhāgavisabhāgato;

Vinicchayo veditabbo, viññunā sāsanakkame.

Tattha vibhāgatoti dukkhādīnaṃ hi cattāro cattāro atthā vibhattā tathā avitathā anaññathā, ye dukkhādīni abhisamentehi abhisametabbā. Yathāha – ‘‘dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho, ime cattāro dukkhassa dukkhaṭṭhā tathā avitathā anaññathā. Samudayassa āyūhanaṭṭho nidānaṭṭho saṃyogaṭṭho palibodhaṭṭho. Nirodhassa nissaraṇaṭṭho vivekaṭṭho asaṅkhataṭṭho amataṭṭho. Maggassa niyyānaṭṭho hetuṭṭho dassanaṭṭho adhipateyyaṭṭho. Ime cattāro maggassa maggaṭṭhā tathā avitathā anaññathā’’ti (paṭi. ma. 2.8). Tathā ‘‘dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho abhisamayaṭṭho’’ti (paṭi. ma. 2.11) evamādi. Iti evaṃ vibhattānaṃ catunnaṃ catunnaṃ atthānaṃ vasena dukkhādīni veditabbānīti. Ayaṃ tāvettha vibhāgato vinicchayo.

530. Nibbacanalakkhaṇādippabhedatoti ettha pana nibbacanato tāva idha du-iti ayaṃ saddo kucchite dissati. Kucchitaṃ hi puttaṃ dupputtoti vadanti. Khaṃ-saddo pana tucche. Tucchaṃ hi ākāsaṃ ‘‘kha’’nti vuccati. Idañca paṭhamasaccaṃ kucchitaṃ anekaupaddavādhiṭṭhānato. Tucchaṃ bālajanaparikappitadhuvasubhasukhattabhāvavirahitato. Tasmā kucchitattā tucchattā ca dukkhanti vuccati.

Saṃ-iti ca ayaṃ saddo ‘‘samāgamo sameta’’ntiādīsu (dī. ni. 2.396; vibha. 199) saṃyogaṃ dīpeti. U-iti ayaṃ ‘‘uppannaṃ udita’’ntiādīsu (dha. sa. 1; mahāva. 84) uppattiṃ. Aya-saddo kāraṇaṃ dīpeti. Idañcāpi dutiyasaccaṃ avasesapaccayasamāyoge sati dukkhassuppattikāraṇaṃ. Iti dukkhassa saṃyoge uppattikāraṇattā dukkhasamudayanti vuccati.

Tatiyasaccaṃ pana yasmā ni-saddo abhāvaṃ, rodha-saddo ca cārakaṃ dīpeti. Tasmā abhāvo ettha saṃsāracārakasaṅkhātassa dukkharodhassa sabbagatisuññattā, samadhigate vā tasmiṃ saṃsāracārakasaṅkhātassa dukkharodhassa abhāvo hoti, tappaṭipakkhattātipi dukkhanirodhanti vuccati. Dukkhassa vā anuppādanirodhapaccayattā dukkhanirodhanti.

Catutthasaccaṃ pana yasmā etaṃ dukkhanirodhaṃ gacchati ārammaṇavasena tadabhimukhabhūtattā, paṭipadā ca hoti dukkhanirodhappattiyā. Tasmā dukkhanirodhagāminī paṭipadāti vuccati.

531. Yasmā panetāni buddhādayo ariyā paṭivijjhanti, tasmā ariyasaccānīti vuccanti. Yathāha ‘‘cattārimāni, bhikkhave, ariyasaccāni. Katamāni…pe… imāni kho, bhikkhave, cattāri ariyasaccāni. Ariyā imāni paṭivijjhanti, tasmā ariyasaccānīti vuccantī’’ti. Apica ariyassa saccānītipi ariyasaccāni. Yathāha ‘‘sadevake, bhikkhave, loke…pe… manussāya tathāgato ariyo, tasmā ariyasaccānīti vuccantī’’ti (saṃ. ni. 

我来为您直译这段巴利文：
529. 其后是诸谛，即四圣谛 - 苦圣谛、苦集圣谛、苦灭圣谛、趣苦灭道圣谛。其中：
依差别及词义，依相等差别，
依义摄依完全，如是
依次第依生等，决定依智作用，
内摄诸差别，依譬喻四法，
依空一分等，依同分异分，
智者应了知，于教法次第中抉择。
其中依差别是苦等各有四种义被分别为如是、不虚、不异，是应当由证悟苦等者所证悟。如说："苦的逼迫义、有为义、热恼义、变易义，这四种是苦的苦义，如是不虚不异。集的积集义、因义、结合义、障碍义。灭的出离义、远离义、无为义、不死义。道的出去义、因义、见义、增上义。这四种是道的道义，如是不虚不异。"如是"苦的逼迫义、有为义、热恼义、变易义、现观义"等。如是应当依如是分别的各四种义了知苦等。这首先是这里依差别的抉择。
530. 词义相等差别是这里首先依词义，这里du-这个字见于可厌。因为说可厌的儿子为恶子。khaṃ-字则在空。因为空的虚空称为"kha"。而这第一谛是可厌，因为是种种灾难的所依。是空，因为离开愚人所构想的常净乐我性。所以因为可厌和空故称为苦。
而saṃ-这个字如在"集会、会合"等中表示结合。u-这个字如在"已生、已升"等中[表示]生起。aya-字表示原因。而这第二谛也是在其余诸缘集合时是苦的生起原因。如是因为是苦的结合和生起原因故称为苦集。
但第三谛因为ni-字表示无，rodha-字表示监禁。所以在这里是称为轮回监禁的苦障的无，因为在一切趣中空，或在证得它时称为轮回监禁的苦障的无，也因为是它的对治故称为苦灭。或因为是苦的不生灭的缘故称为苦灭。
但第四谛因为它以所缘力去向苦灭，因为成为向彼，而且是为证得苦灭的道。所以称为趣苦灭道。
531. 又因为佛等圣者证悟这些，所以称为圣谛。如说："诸比丘，这四圣谛。什么...乃至...诸比丘，这是四圣谛。圣者证悟这些，所以称为圣谛。"又因为是圣者的谛故为圣谛。如说："诸比丘，在天人...乃至...人世间中如来是圣者，所以称为圣谛。"[如是于];

5.1098). Atha vā etesaṃ abhisambuddhattā ariyabhāvasiddhitopi ariyasaccāni. Yathāha – ‘‘imesaṃ kho, bhikkhave, catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisambuddhattā tathāgato arahaṃ sammāsambuddho ariyoti vuccatī’’ti. Apica kho pana ariyāni saccānītipi ariyasaccāni. Ariyānīti tathāni avitathāni avisaṃvādakānīti attho. Yathāha – ‘‘imāni kho, bhikkhave, cattāri ariyasaccāni tathāni avitathāni anaññathāni, tasmā ariyasaccānīti vuccantī’’ti (saṃ. ni. 5.1097) evamettha nibbacanato vinicchayo veditabbo.

532. Kathaṃ lakkhaṇādippabhedato? Ettha hi bādhanalakkhaṇaṃ dukkhasaccaṃ, santāpanarasaṃ, pavattipaccupaṭṭhānaṃ. Pabhavalakkhaṇaṃ samudayasaccaṃ, anupacchedakaraṇarasaṃ, palibodhapaccupaṭṭhānaṃ. Santilakkhaṇaṃ nirodhasaccaṃ, accutirasaṃ, animittapaccupaṭṭhānaṃ. Niyyānalakkhaṇaṃ maggasaccaṃ, kilesappahānarasaṃ, vuṭṭhānapaccupaṭṭhānaṃ. Apica pavattipavattananivattinivattanalakkhaṇāni paṭipāṭiyā. Tathā saṅkhatataṇhā asaṅkhatadassanalakkhaṇāni cāti evamettha lakkhaṇādippabhedato vinicchayo veditabbo.

533.Atthatthuddhāratocevāti ettha pana atthato tāva ko saccaṭṭhoti ce? Yo paññācakkhunā upaparikkhamānānaṃ māyāva viparīto, marīciva visaṃvādako, titthiyānaṃ attāva anupalabbhasabhāvo ca na hoti, atha kho bādhanappabhavasantiniyyānappakārena tacchāviparītabhūtabhāvena ariyañāṇassa gocaro hotiyeva. Esa aggilakkhaṇaṃ viya, lokapakati viya ca tacchāviparītabhūtabhāvo saccaṭṭhoti veditabbo. Yathāha – ‘‘idaṃ dukkhanti, bhikkhave, tathametaṃ avitathametaṃ anaññathameta’’nti (saṃ. ni. 5.1090) vitthāro. Apica –

Nābādhakaṃ yato dukkhaṃ, dukkhā aññaṃ na bādhakaṃ;

Bādhakattaniyāmena, tato saccamidaṃ mataṃ.

Taṃ vinā nāññato dukkhaṃ, na hoti na ca taṃ tato;

Dukkhahetuniyāmena, iti saccaṃ visattikā.

Nāññā nibbānato santi, santaṃ na ca na taṃ yato;

Santabhāvaniyāmena, tato saccamidaṃ mataṃ.

Maggā aññaṃ na niyyānaṃ, aniyyāno na cāpi so;

Tacchaniyyānabhāvattā, iti so saccasammato.

Iti tacchāvipallāsa, bhūtabhāvaṃ catūsvapi;

Dukkhādīsvavisesena, saccaṭṭhaṃ āhu paṇḍitāti.

Evaṃ atthato vinicchayo veditabbo.

534. Kathaṃ atthuddhārato? Idhāyaṃ sacca-saddo anekesu atthesu dissati. Seyyathidaṃ – ‘‘saccaṃ bhaṇe na kujjheyyā’’tiādīsu (dha. pa. 224) vācāsacce. ‘‘Sacce ṭhitā samaṇabrāhmaṇā cā’’tiādīsu (jā. 2.21.433) viratisacce. ‘‘Kasmā nu saccāni vadanti nānā pavādiyāse kusalāvadānā’’tiādīsu (su. ni. 891) diṭṭhisacce. ‘‘Ekaṃ hi saccaṃ na dutiya’’ntiādīsu (su. ni. 890) paramatthasacce nibbāne ceva magge ca. ‘‘Catunnaṃ ariyasaccānaṃ kati kusalā’’tiādīsu (vibha. 216) ariyasacce. Svāyamidhāpi ariyasacce vattatīti evamettha atthuddhāratopi vinicchayo veditabbo.



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5.1098)。或者因为证悟这些而成就圣性故为圣谛。如说："诸比丘，因为如实证悟这四圣谛，所以如来应供正等觉称为圣者。"又因为是圣的谛故为圣谛。圣的是如是、不虚、不欺诳的意思。如说："诸比丘，这四圣谛是如是、不虚、不异，所以称为圣谛。"如是应当由此依词义了知抉择。
532. 如何依相等差别？因为这里苦谛以逼迫为相，以热恼为味，以转起为现起。集谛以发生为相，以作不断为味，以障碍为现起。灭谛以寂静为相，以不死为味，以无相为现起。道谛以出离为相，以断烦恼为味，以出起为现起。又依次以转起、令转起、还灭、令还灭为相。如是以有为、渴爱、无为、见为相，如是应当由此依相等差别了知抉择。
533. 依义义摄是这里首先如果问什么是谛义？对于以慧眼观察者，不像幻是颠倒，不像阳焰是欺诳，不像外道的我是不可得自性，而是以逼迫、发生、寂静、出离行相，以真实不颠倒存在性而成为圣智的境。应当了知这如火相、如世间本性的真实不颠倒存在性为谛义。如说："诸比丘，这苦是如是、不虚、不异"等广说。又：
因为无能害别苦，苦无别能害，
故依能害决定，这是谛所许。
离它别处无苦，不从它非它，
依苦因决定，故爱执是谛。
无别涅槃寂，寂非不是它，
依寂性决定，故这是所许。
无别于道出离，它非不出离，
因真实出离性，故它是谛许。
如是真不颠倒，存在性于四，
苦等无差别，智者说谛义。
如是应当依义了知抉择。
534. 如何依义摄？这里这谛字见于多义。即如在"应说真实不应瞋"等中是语真实。在"住立真实的沙门婆罗门"等中是离真实。在"为何说诸谛异，自称善巧论者"等中是见真实。在"一谛无第二"等中是胜义谛涅槃及道。在"四圣谛几善"等中是圣谛。而这里也是在圣谛中转起。如是应当由此依义摄了知抉择。

535.Anūnādhikatoti kasmā pana cattāreva ariyasaccāni vuttāni anūnāni anadhikānīti ce? Aññassāsambhavato aññatarassa ca apaneyyābhāvato. Na hi etehi aññaṃ adhikaṃ vā, etesaṃ vā ekampi apanetabbaṃ sambhoti. Yathāha – ‘‘idha, bhikkhave, āgaccheyya samaṇo vā brāhmaṇo vā ‘netaṃ dukkhaṃ ariyasaccaṃ, aññaṃ dukkhaṃ ariyasaccaṃ. Ahametaṃ dukkhaṃ ariyasaccaṃ ṭhapetvā aññaṃ dukkhaṃ ariyasaccaṃ paññapessāmī’ti netaṃ ṭhānaṃ vijjatī’’tiādi. Yathā cāha – ‘‘yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā evaṃ vadeyya ‘netaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ yaṃ samaṇena gotamena desitaṃ, ahametaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ paccakkhāya aññaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ paññapessāmī’ti netaṃ ṭhānaṃ vijjatī’’tiādi (saṃ. ni. 5.1086).

Apica pavattimācikkhanto bhagavā sahetukaṃ ācikkhi, nivattiñca saupāyaṃ. Iti pavattinivattitadubhayahetūnaṃ etaparamato cattāreva vuttāni. Tathā pariññeyyapahātabbasacchikātabbabhāvetabbānaṃ, taṇhāvatthutaṇhātaṇhānirodhataṇhānirodhupāyānaṃ, ālayaālayārāmatāālayasamugghātaālayasamugghātupāyānañca vasenāpi cattāreva vuttānīti evamettha anūnādhikato vinicchayo veditabbo.

536.Kamatoti ayampi desanākkamova. Ettha ca oḷārikattā, sabbasattasādhāraṇattā ca suviññeyyanti dukkhasaccaṃ paṭhamaṃ vuttaṃ. Tasseva hetudassanatthaṃ tadanantaraṃ samudayasaccaṃ. Hetunirodhā phalanirodhoti ñāpanatthaṃ tato nirodhasaccaṃ. Tadadhigamupāyadassanatthaṃ ante maggasaccaṃ. Bhavasukhassādagadhitānaṃ vā sattānaṃ saṃvegajananatthaṃ paṭhamaṃ dukkhamāha. Taṃ neva akataṃ āgacchati , na issaranimmānādito hoti, ito pana hotīti ñāpanatthaṃ tadanantaraṃ samudayaṃ. Tato sahetukena dukkhena abhibhūtattā saṃviggamānasānaṃ dukkhanissaraṇagavesīnaṃ nissaraṇadassanena assāsajananatthaṃ nirodhaṃ. Tato nirodhādhigamatthaṃ nirodhasampāpakaṃ magganti evamettha kamato vinicchayo veditabbo.

537.Jātiādīnaṃ nicchayāti ye te ariyasaccāni niddisantena bhagavatā ‘‘jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā’’ti (vibha. 190) dukkhaniddese dvādasa dhammā, ‘‘yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī. Seyyathidaṃ, kāmataṇhā, bhavataṇhā, vibhavataṇhā’’ti (vibha. 203) samudayaniddese tividhā taṇhā, ‘‘yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo’’ti (vibha. 204) evaṃ nirodhaniddese atthato ekameva nibbānaṃ, ‘‘katamaṃ dukkhanirodhagāminīpaṭipadā ariyasaccaṃ, ayameva ariyo aṭṭhaṅgiko maggo. Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhī’’ti (vibha. 205) evaṃ magganiddese aṭṭha dhammāti iti catunnaṃ saccānaṃ niddese jātiādayo dhammā vuttā, tesaṃ jātiādīnaṃ nicchayāpi ettha vinicchayo veditabbo.

Dukkhaniddesakathā

Jātiniddeso

Seyyathidaṃ, ayañhi jāti-saddo anekattho. Tathā hesa ‘‘ekampi jātiṃ dvepi jātiyo’’ti (dī. ni. 1.244; pārā. 12) ettha bhave āgato. ‘‘Atthi, visākhe, nigaṇṭhā nāma samaṇajātī’’ti (a. ni. 

我来为您直译这段巴利文：
535. 依完全是如果问为什么说四圣谛不多不少？因为别的不可能有，也无可去除的任何一个。因为不可能有比这些更多的，也不可去除这些中的任何一个。如说："诸比丘，若有沙门或婆罗门来此说:'这不是苦圣谛，别的是苦圣谛。我舍弃这个苦圣谛而施设别的苦圣谛。'这是不可能的"等。又如说："诸比丘，若有任何沙门或婆罗门如是说:'这不是沙门瞿昙所说的第一苦圣谛，我否定这第一苦圣谛而施设别的第一苦圣谛。'这是不可能的"等。
又世尊说示转起时说示了有因，还灭时说示了有方便。如是因为转起还灭二者的因以此为最，所以说四个。如是也依所应遍知、应断、应证、应修，依渴爱事、渴爱、渴爱灭、渴爱灭方便，依执着、乐着执着、断执着、断执着方便而说四个。如是应当由此依完全了知抉择。
536. 次第是这也只是说示次第。这里因为粗显，及一切众生共有而容易了知，所以首先说苦谛。为了显示它的因，其后集谛。为了显示因灭则果灭，所以其后灭谛。为了显示证得它的方便，最后道谛。或者为了使贪着于有乐的众生生起厌离，首先说苦。为了显示它不是无因而来，不是从自在天造作等而有，而是从这里有，所以其后[说]集。然后对为有因之苦所征服而生厌离者、寻求出离苦者，以显示出离而生安慰故[说]灭。然后为了证得灭而[说]令达到灭的道。如是应当由此依次第了知抉择。
537. 生等的抉择是世尊指示圣谛时在苦释中说:"生是苦，老是苦，死是苦，愁悲苦忧恼是苦，与不爱合是苦，与所爱别离是苦，所欲不得也是苦，略说五取蕴是苦"等十二法，在集释中说:"此渴爱能再有、与喜贪俱行、于处处欢喜，即欲爱、有爱、无有爱"这三种渴爱，如是在灭释中说:"即此渴爱的无余离贪灭、舍弃、定弃、解脱、无着"等依义只是一个涅槃，如是在道释中说:"什么是趣苦灭道圣谛？即此八支圣道，即正见...乃至...正定"等八法，如是在四谛的释义中说生等诸法，应当由此了知生等的抉择。
苦释论
生释;

3.71) ettha nikāye. ‘‘Jāti dvīhi khandhehi saṅgahitā’’ti (dhātu. 71) ettha saṅkhatalakkhaṇe. ‘‘Yaṃ mātukucchismiṃ paṭhamaṃ cittaṃ uppannaṃ, paṭhamaṃ viññāṇaṃ pātubhūtaṃ, tadupādāya sāvassa jātī’’ti (mahāva. 124) ettha paṭisandhiyaṃ. ‘‘Sampatijāto, ānanda, bodhisatto’’ti (ma. ni. 3.207) ettha pasūtiyaṃ. ‘‘Akkhitto anupakuṭṭho jātivādenā’’ti (dī. ni. 1.331) ettha kule. ‘‘Yatohaṃ, bhagini, ariyāya jātiyā jāto’’ti (ma. ni. 2.351) ettha ariyasīle.

538. Svāyamidha gabbhaseyyakānaṃ paṭisandhito paṭṭhāya yāva mātukucchimhā nikkhamanaṃ, tāva pavattesu khandhesu. Itaresaṃ paṭisandhikhandhesvevāti daṭṭhabbo. Ayampi ca pariyāyakathāva. Nippariyāyato pana tattha tattha nibbattamānānaṃ sattānaṃ ye ye khandhā pātubhavanti, tesaṃ tesaṃ paṭhamapātubhāvo jāti nāma.

Sā panesā tattha tattha bhave paṭhamābhinibbattilakkhaṇā, niyyātanarasā, atītabhavato idha ummujjanapaccupaṭṭhānā, dukkhavicittatāpaccupaṭṭhānā vā.

539. Kasmā panesā dukkhāti ce? Anekesaṃ dukkhānaṃ vatthubhāvato. Anekāni hi dukkhāni. Seyyathidaṃ – dukkhadukkhaṃ, vipariṇāmadukkhaṃ, saṅkhāradukkhaṃ, paṭicchannadukkhaṃ, appaṭicchannadukkhaṃ, pariyāyadukkhaṃ, nippariyāyadukkhanti.

Tattha kāyikacetasikā dukkhā vedanāsabhāvato ca nāmato ca dukkhattā dukkhadukkhanti vuccati.

Sukhā vedanā vipariṇāmena dukkhuppattihetuto vipariṇāmadukkhaṃ.

Upekkhā vedanā ceva avasesā ca tebhūmakā saṅkhārā udayabbayappaṭipīḷitattā saṅkhāradukkhaṃ. Kaṇṇasūladantasūlarāgajapariḷāhadosajapariḷāhādi kāyikacetasiko ābādho pucchitvā jānitabbato upakkamassa ca apākaṭabhāvato paṭicchannadukkhaṃ nāma. Apākaṭadukkhantipi vuccati.

Dvattiṃsakammakāraṇādisamuṭṭhāno ābādho apucchitvāva jānitabbato upakkamassa ca pākaṭabhāvato appaṭicchannadukkhaṃ nāma. Pākaṭadukkhantipi vuccati.

Ṭhapetvā dukkhadukkhaṃ sesaṃ dukkhasaccavibhaṅge āgataṃ jātiādi sabbampi tassa tassa dukkhassa vatthubhāvato pariyāyadukkhaṃ. Dukkhadukkhaṃ pana nippariyāyadukkhanti vuccati.

Tatrāyaṃ jāti yaṃ taṃ bālapaṇḍitasuttādīsu (ma. ni. 3.246 ādayo) bhagavatāpi upamāvasena pakāsitaṃ āpāyikaṃ dukkhaṃ, yañca sugatiyampi manussaloke gabbhokkantimūlakādibhedaṃ dukkhaṃ uppajjati, tassa vatthubhāvato dukkhā.



我来为您直译这段巴利文：
3.71) 这里是部类。"生以二蕴摄"这里是有为相。"于母胎中最初心生起，最初识显现，从此而有他的生"这里是结生。"阿难，菩萨已生"这里是产生。"不被诽谤不被呵责以生论"这里是种姓。"妹妹，自从我生于圣生"这里是圣戒。
538. 而这在这里对胎生者应当视为从结生直至出母胎间所转起的诸蕴。对其他者则只在结生蕴。这也只是方便说。但无方便说则在彼彼处生起的众生有彼彼蕴显现，彼彼最初显现名为生。
而这以在彼彼有最初生起为相，以出生为味，以从前有浮现于此为现起，或以苦的种种性为现起。
539. 如果问为什么这是苦？因为是种种苦的事。因为有种种苦。即：苦苦、变坏苦、行苦、隐覆苦、非隐覆苦、方便苦、无方便苦。
其中身心苦受因为以苦为自性及名故称为苦苦。
乐受因为变坏而成为苦生起的因故为变坏苦。
舍受及其余三界诸行因为为生灭所逼迫故为行苦。耳痛、牙痛、贪生热恼、瞋生热恼等身心病痛因为须问而知，及方便不明显故名为隐覆苦。也称为不明显苦。
三十二种刑罚等所生的病痛因为不问而知，及方便明显故名为非隐覆苦。也称为明显苦。
除了苦苦，其余一切在苦谛分别中所说的生等，因为是彼彼苦的事故为方便苦。但苦苦称为无方便苦。
其中这生，凡是世尊在愚智经等中也以譬喻显示的恶趣苦，及在善趣的人世间生起的入胎等差别苦，因为是它的事故是苦。

540. Tatridaṃ gabbhokkantimūlakādibhedaṃ dukkhaṃ – ayaṃ hi satto mātukucchimhi nibbattamāno na uppalapadumapuṇḍarīkādīsu nibbattati, atha kho heṭṭhā āmāsayassa upari pakkāsayassa udarapaṭalapiṭṭhikaṇṭakānaṃ vemajjhe paramasambādhe tibbandhakārenānākuṇapagandhaparibhāvitaparamaduggandhapavanavicarite adhimattajegucche kucchipadese pūtimacchapūtikummāsacandanikādīsu kimi viya nibbattati. So tattha nibbatto dasa māse mātukucchisambhavena usmanā puṭapākaṃ viya paccamāno piṭṭhapiṇḍi viya sediyamāno samiñjanapasāraṇādirahito adhimattaṃ dukkhamanubhotīti, idaṃ tāva gabbhokkantimūlakaṃ dukkhaṃ.

Yaṃ pana so mātu sahasā upakkhalanagamananisīdanavuṭṭhānaparivattanādīsu surādhuttahatthagato eḷako viya ahituṇḍikahatthagato sappapotako viya ca ākaḍḍhanaparikaḍḍhanaodhūnananiddhūnanādinā upakkamena adhimattaṃ dukkhamanubhavati, yañca mātu sītūdakapānakāle sītanarakupapanno viya, uṇhayāgubhattādiajjhoharaṇakāle aṅgāravuṭṭhisamparikiṇṇo viya, loṇambilādiajjhoharaṇakāle khārāpaṭicchakādikammakāraṇapatto viya tibbaṃ dukkhamanubhoti, idaṃ gabbhapariharaṇamūlakaṃ dukkhaṃ.

Yaṃ panassa mūḷhagabbhāya mātuyā mittāmaccasuhajjādīhipi adassanārahe dukkhuppattiṭṭhāne chedanaphālanādīhi dukkhaṃ uppajjati, idaṃ gabbhavipattimūlakaṃ dukkhaṃ.

Yaṃ vijāyamānāya mātuyā kammajehi vātehi parivattetvā narakapapātaṃ viya atibhayānakaṃ yonimaggaṃ paṭipātiyamānassa paramasambādhena yonimukhena tāḷacchiggaḷena viya nikkaḍḍhiyamānassa mahānāgassa narakasattassa viya ca saṅghātapabbatehi vicuṇṇiyamānassa dukkhaṃ uppajjati, idaṃ vijāyanamūlakaṃ dukkhaṃ.

Yaṃ pana jātassa taruṇavaṇasadisasukhumālasarīrassa hatthagahaṇanahāpanadhovanacoḷaparimajjanādikāle sūcimukhakhuradhārāhi vijjhanaphālanasadisaṃ dukkhaṃ uppajjati, idaṃ mātukucchito bahinikkhamanamūlakaṃ dukkhaṃ.

Yaṃ tato paraṃ pavattiyaṃ attanāva attānaṃ vadhentassa acelakavatādivasena ātāpanaparitāpanānuyogamanuyuttassa, kodhavasena abhuñjantassa, ubbandhantassa ca dukkhaṃ uppajjati, idaṃ attūpakkamamūlakaṃ dukkhaṃ. Yaṃ pana parato vadhabandhanādīni anubhavantassa uppajjati, idaṃ parūpakkamamūlakaṃ dukkhanti.

Iti imassa sabbassāpi dukkhassa ayaṃ jāti vatthumeva hoti.



我来为您直译这段巴利文：
540. 这里这入胎等差别苦是：这个众生于母胎中生起时不是在青莲、红莲、白莲等中生起，而是在下方食胃上方熟胃腹膜脊椎中间极狭窄处，在极黑暗、被种种尸体臭气浸染、极臭风游行、极可厌的腹部处所生起，如蛆虫在腐鱼、腐粥、粪等中生起。他生在那里十个月被母胎所生的热气煮烤如包裹物被烤，如面团被蒸，无伸展屈曲等[动作]，经受极大的苦。这首先是入胎所生的苦。
而当母亲突然跌倒、行走、坐下、起立、转身等时，他如醉汉手中的山羊，如捕蛇者手中的小蛇，以拖拉、拉扯、震动、摇动等方式经受极大的苦。当[母亲]饮冷水时如堕入寒冰地狱，当吞咽热粥饭等时如被火炭雨淋，当吞咽咸酸等时如受酷刑等极苦。这是保胎所生的苦。
而当母亲胎位错乱时，在亲友等也不宜见的苦生处所生起切割破裂等的苦，这是胎位错乱所生的苦。
当母亲生产时，被业生风转动如堕入地狱般极可怕的产道，从极狭窄的产门如从锁孔中被拉出，如大龙如地狱众生般被碎山压碎而生起的苦，这是生产所生的苦。
而已生者如新伤般娇嫩的身体在抱持、沐浴、洗濯、擦拭衣服等时生起如被针尖剃刃刺割般的苦，这是出母胎所生的苦。
此后在生存中以无衣行等从事自我折磨热恼，以瞋恚而不食，上吊等自害而生起的苦，这是自加所生的苦。而从他人经受杀戮捆缚等而生起的，这是他加所生的苦。
如是这生是这一切苦的事。

541. Tenetaṃ vuccati –

Jāyetha no ce narakesu satto,

Tattaggidāhādikamappasayhaṃ;

Labhetha dukkhaṃ nu kuhiṃ patiṭṭhaṃ,

Iccāha dukkhāti munīdha jātiṃ.

Dukkhaṃ tiracchesu kasāpatoda-

Daṇḍābhighātādibhavaṃ anekaṃ;

Yaṃ taṃ kathaṃ tattha bhaveyya jātiṃ,

Vinā tahiṃ jāti tatopi dukkhā.

Petesu dukkhaṃ pana khuppipāsā-

Vātātapādippabhavaṃ vicittaṃ;

Yasmā ajātassa na tattha atthi,

Tasmāpi dukkhaṃ muni jātimāha.

Tibbandhakāre ca asayhasīte,

Lokantare yaṃ asuresu dukkhaṃ;

Na taṃ bhave tattha na cassa jāti,

Yato ayaṃ jāti tatopi dukkhā.

Yañcāpi gūthanarake viya mātugabbhe,

Satto vasaṃ ciramato bahi nikkhamañca;

Pappoti dukkhamatighoramidampi natthi,

Jātiṃ vinā itipi jāti ayañhi dukkhā.

Kiṃ bhāsitena bahunā nanu yaṃ kuhiñci,

Atthīdha kiñcidapi dukkhamidaṃ kadāci;

Nevatthi jātivirahena yato mahesi,

Dukkhāti sabbapaṭhamaṃ imamāha jātinti.

Ayaṃ tāva jātiyaṃ vinicchayo.

Jarāniddeso

542.Jarāpi dukkhāti ettha duvidhā jarā saṅkhatalakkhaṇañca, khaṇḍiccādisammato santatiyaṃ ekabhavapariyāpannakhandhapurāṇabhāvo ca, sā idha adhippetā. Sā panesā jarā khandhaparipākalakkhaṇā, maraṇūpanayanarasā, yobbanavināsapaccupaṭṭhānā. Dukkhā saṅkhāradukkhabhāvato ceva dukkhavatthuto ca . Yaṃ hi aṅgapaccaṅgasithilībhāvaindriyavikāravirūpatāyobbanavināsabalūpaghātasatimativippavāsaparaparibhavādianekapaccayaṃ kāyikacetasikadukkhaṃ uppajjati, jarā tassa vatthu. Tenetaṃ vuccati –

‘‘Aṅgānaṃ sithilībhāvā, indriyānaṃ vikārato;

Yobbanassa vināsena, balassa upaghātato.

‘‘Vippavāsā satādīnaṃ, puttadārehi attano;

Apasādanīyato ceva, bhiyyo bālattapattiyā.

‘‘Pappoti dukkhaṃ yaṃ macco, kāyikaṃ mānasaṃ tathā;

Sabbametaṃ jarāhetu, yasmā tasmā jarā dukhā’’ti.

Ayaṃ jarāyaṃ vinicchayo.

Maraṇaniddeso

543.Maraṇampi dukkhanti etthāpi duvidhaṃ maraṇaṃ saṅkhatalakkhaṇañca, yaṃ sandhāya vuttaṃ ‘‘jarāmaraṇaṃ dvīhi khandhehi saṅgahita’’nti (dhātu. 71). Ekabhavapariyāpannajīvitindriyappabandhavicchedo ca, yaṃ sandhāya vuttaṃ ‘‘niccaṃ maraṇato bhaya’’nti (su. ni. 581). Taṃ idha adhippetaṃ. Jātipaccayā maraṇaṃ upakkamamaraṇaṃ sarasamaraṇaṃ āyukkhayamaraṇaṃ puññakkhayamaraṇantipi tasseva nāmaṃ. Tayidaṃ cutilakkhaṇaṃ, viyogarasaṃ, gativippavāsapaccupaṭṭhānaṃ. Dukkhassa pana vatthubhāvato dukkhanti veditabbaṃ. Tenetaṃ vuccati –

‘‘Pāpassa pāpakammādi-nimittamanupassato;

Bhaddassāpasahantassa, viyogaṃ piyavatthukaṃ;

Mīyamānassa yaṃ dukkhaṃ, mānasaṃ avisesato.

Sabbesañcāpi yaṃ sandhi-bandhanacchedanādikaṃ;

Vitujjamānamammānaṃ, hoti dukkhaṃ sarīrajaṃ.

Asayhamappatikāraṃ, dukkhassetassidaṃ yato;

Maraṇaṃ vatthu tenetaṃ, dukkhamicceva bhāsita’’nti.

Ayaṃ maraṇe vinicchayo.

Sokādiniddesā



我来为您直译这段巴利文：
541. 因此这样说：
若众生不生于地狱中，
难忍炽火烧等[诸苦]；
何处依止能得如是苦，
故牟尼说此生为苦。
畜生中苦由鞭棒杖
击打等生起诸多[苦]；
彼处如何有此等苦，
离彼生故由此生苦。
饿鬼中苦由饥渴及
风热等生起种种[苦]；
因为未生者彼处无，
故牟尼也说生为苦。
极黑暗中及难忍寒，
世间边际阿修罗苦；
彼处若无彼则无生，
故此生从彼处也苦。
如粪狱般住母胎中，
众生长时而后出外；
得极可怖苦此亦无，
离于生故此生为苦。
何须多说岂非何处，
若有此中少分诸苦；
皆无离生故大仙说，
此生为第一切苦因。
这首先是生的抉择。
老释
542. 老也是苦，这里老有两种：有为相和众所周知的齿落等，即在相续中一有摄诸蕴的陈旧性，这里是指后者。而这以诸蕴成熟为相，以引近死为味，以毁坏青春为现起。因为是行苦性及是苦事故是苦。因为四肢松弛、诸根变异、丑陋、毁坏青春、损害力量、失去念慧、他人轻视等种种因缘生起身心之苦，老是它的事。因此这样说：
"因四肢松弛，因诸根变异，
因毁坏青春，因损害力量。
因失念等失，因子妻[轻视]，
因不受尊重，更达愚痴性。
人得此身心，如是一切苦；
皆因于老故，所以老是苦。"
这是老的抉择。
死释
543. 死也是苦，这里死也有两种：有为相，如说"老死以二蕴摄"，和一有摄命根相续的断绝，如说"常怖于死"。这里是指后者。生缘死、外力死、自然死、寿尽死、福尽死也是它的名字。它以死亡为相，以分离为味，以趣的别离为现起。应知因为是苦的事故是苦。因此这样说：
"恶者见恶业等相，
善者不能制胜离，
可爱事物死时苦，
心苦一切无差别。
一切身生苦由于，
断切关节诸连结，
刺痛要害难堪忍，
无可救治故说死，
是苦因为是此苦之事。"
这是死的抉择。
愁等释;

544. Sokādīsu soko nāma ñātibyasanādīhi phuṭṭhassa cittasantāpo. So kiñcāpi atthato domanassameva hoti. Evaṃ santepi antonijjhānalakkhaṇo, cetaso parijjhāpanaraso, anusocanapaccupaṭṭhāno. Dukkho pana dukkhadukkhato dukkhavatthuto ca. Tenetaṃ vuccati –

‘‘Sattānaṃ hadayaṃ soko, visasallaṃva tujjati;

Aggitattova nārāco, bhusaṃva dahate puna.

‘‘Samāvahati ca byādhi-jarāmaraṇabhedanaṃ;

Dukkhampi vividhaṃ yasmā, tasmā dukkhoti vuccatī’’ti.

Ayaṃ soke vinicchayo.

Paridevo

545.Paridevo nāma ñātibyasanādīhi phuṭṭhassa vacīpalāpo. So lālappanalakkhaṇo, guṇadosakittanaraso, sambhamapaccupaṭṭhāno. Dukkho pana saṅkhāradukkhabhāvato dukkhavatthuto ca. Tenetaṃ vuccati –

‘‘Yaṃ sokasallavihato paridevamāno,

Kaṇṭhoṭṭhatālutalasosajamappasayhaṃ;

Bhiyyodhimattamadhigacchatiyeva dukkhaṃ,

Dukkhoti tena bhagavā paridevamāhā’’ti.

Ayaṃ parideve vinicchayo.

Dukkhaṃ

546.Dukkhaṃ nāma kāyikaṃ dukkhaṃ, taṃ kāyapīḷanalakkhaṇaṃ, duppaññānaṃ domanassakaraṇarasaṃ, kāyikābādhapaccupaṭṭhānaṃ. Dukkhaṃ pana dukkhadukkhato mānasadukkhāvahanato ca. Tenetaṃ vuccati –

‘‘Pīḷeti kāyikamidaṃ, dukkhañca mānasaṃ bhiyyo;

Janayati yasmā tasmā, dukkhanti visesato vutta’’nti.

Ayaṃ dukkhe vinicchayo.

Domanassaṃ

547.Domanassaṃ nāma mānasaṃ dukkhaṃ. Taṃ cittapīḷanalakkhaṇaṃ, manovighātarasaṃ, mānasabyādhipaccupaṭṭhānaṃ. Dukkhaṃ pana dukkhadukkhato kāyikadukkhāvahanato ca. Cetodukkhasamappitā hi kese pakiriya kandanti, urāni paṭipisanti, āvaṭṭanti, vivaṭṭanti, uddhaṃpādaṃ papatanti, satthaṃ āharanti, visaṃ khādanti, rajjuyā ubbandhanti, aggiṃ pavisantīti taṃ nānappakārakaṃ dukkhamanubhavanti. Tenetaṃ vuccati –

‘‘Pīḷeti yato cittaṃ, kāyassa ca pīḷanaṃ samāvahati;

Dukkhanti domanassaṃ, vidomanassā tato āhū’’ti.

Ayaṃ domanasse vinicchayo.

Upāyāso

548.Upāyāso nāma ñātibyasanādīhi phuṭṭhassa adhimattacetodukkhappabhāvito dosoyeva. Saṅkhārakkhandhapariyāpanno eko dhammoti eke. So cittaparidahanalakkhaṇo, nitthunanaraso , visādapaccupaṭṭhāno. Dukkho pana saṅkhāradukkhabhāvato cittaparidahanato kāyavisādanato ca. Tenetaṃ vuccati –

‘‘Cittassa ca paridahanā, kāyassa visādanā ca adhimattaṃ;

Yaṃ dukkhamupāyāso, janeti dukkho tato vutto’’ti.

Ayaṃ upāyāse vinicchayo.

Ettha ca mandagginā antobhājane pāko viya soko. Tikkhagginā paccamānassa bhājanato bahinikkhamanaṃ viya paridevo. Bahinikkhantāvasesassa nikkhamituṃ appahontassa antobhājaneyeva yāva parikkhayā pāko viya upāyāso daṭṭhabbo.

Appiyasampayogo

549.Appiyasampayogo nāma amanāpehi sattasaṅkhārehi samodhānaṃ. So aniṭṭhasamodhānalakkhaṇo, cittavighātakaraṇaraso, anatthabhāvapaccupaṭṭhāno. Dukkho pana dukkhavatthuto. Tenetaṃ vuccati –

‘‘Disvāva appiye dukkhaṃ, paṭhamaṃ hoti cetasi;

Tadupakkamasambhūta-mathakāye yato idha.

‘‘Tato dukkhadvayassāpi, vatthuto so mahesinā;

Dukkho vuttoti viññeyyo, appiyehi samāgamo’’ti.

Ayaṃ appiyasampayoge vinicchayo.

Piyavippayogo



我来为您直译这段巴利文：
544. 愁等中愁是被亲戚灾难等触及者的心忧。虽然依义只是忧，即使如此也以内燃烧为相，以烧尽心为味，以追忆为现起。而因为是苦苦及苦事故是苦。因此这样说：
"愁如毒箭刺众生心，
如火热箭再猛烧烤。
引生病老死等差别，
种种苦故说它为苦。"
这是愁的抉择。
悲
545. 悲是被亲戚灾难等触及者的语言悲叹。它以哀号为相，以称说功过为味，以狼狈为现起。而因为是行苦性及苦事故是苦。因此这样说：
"被愁箭所伤而悲叹，
喉唇上颚干燥难忍，
得更加重大的忧苦，
世尊因此说悲为苦。"
这是悲的抉择。
苦
546. 苦是身苦，它以逼迫身为相，以令愚者生忧为味，以身病为现起。而因为是苦苦及引生心苦故是苦。因此这样说：
"此身苦逼迫，更生心苦故，
因此特别说，它为苦所知。"
这是苦的抉择。
忧
547. 忧是心苦。它以逼迫心为相，以心恼害为味，以心病为现起。而因为是苦苦及引生身苦故是苦。因为被心苦所制，散乱头发而哭泣，捶打胸部，翻滚，颠倒，倒立而倒，取刀，食毒，悬绳上吊，投火而入，如是经受种种苦。因此这样说：
"因为逼迫心，引生逼迫身，
离忧者因此，说忧名为苦。"
这是忧的抉择。
恼
548. 恼是被亲戚灾难等触及者由极重心苦所生的瞋恚。有人说是行蕴所摄的一法。它以烧心为相，以叹息为味，以沮丧为现起。而因为是行苦性及烧心令身沮丧故是苦。因此这样说：
"因极重烧心，及使身沮丧，
恼生苦故说，它是苦所知。"
这是恼的抉择。
这里应当视愁如以微火煮锅中[食]，悲如以猛火煮而从锅中溢出，恼如剩余溢出不能出去的在锅中直至烧尽。
不爱合
549. 不爱合是与不可意的有情行结合。它以不可意结合为相，以作心恼害为味，以不利为现起。而因为是苦事故是苦。因此这样说：
"见不爱首先，心中生起苦，
从此所生起，更在身体中。
因此二苦事，大仙说它苦，
应知与不爱，结合为苦因。"
这是不爱合的抉择。
爱别离

550.Piyavippayogo nāma manāpehi sattasaṅkhārehi vinābhāvo. So iṭṭhavatthuviyogalakkhaṇo , sokuppādanaraso, byasanapaccupaṭṭhāno. Dukkho pana sokadukkhassa vatthuto. Tenetaṃ vuccati –

‘‘Ñātidhanādiviyogā,

Sokasarasamappitā vitujjanti;

Bālā yato tato yaṃ,

Dukkhoti mato piyavippayogo’’ti.

Ayaṃ piyavippayoge vinicchayo.

Icchitālābho

551.Yampicchaṃ na labhatīti ettha ‘‘aho vata mayaṃ na jātidhammā assāmā’’tiādīsu (dī. ni. 2.398; vibha. 201) alabbhaneyyavatthūsu icchāva yampicchaṃ na labhati, tampi dukkhanti vuttā. Sā alabbhaneyyavatthuicchanalakkhaṇā, tappariyesanarasā, tesaṃ appattipaccupaṭṭhānā. Dukkhā pana dukkhavatthuto. Tenetaṃ vuccati –

‘‘Taṃ taṃ patthayamānānaṃ, tassa tassa alābhato;

Yaṃ vighātamayaṃ dukkhaṃ, sattānaṃ idha jāyati.

‘‘Alabbhaneyyavatthūnaṃ, patthanā tassa kāraṇaṃ;

Yasmā tasmā jino dukkhaṃ, icchitālābhamabravī’’ti.

Ayaṃ icchitālābhe vinicchayo.

Pañcupādānakkhandhā

552.Saṃkhittenapañcupādānakkhandhā dukkhāti ettha pana –

Jātippabhutikaṃ dukkhaṃ, yaṃ vuttamidha tādinā;

Avuttaṃ yañca taṃ sabbaṃ, vinā ete na vijjati.

Yasmā tasmā upādāna-kkhandhā saṅkhepato ime;

Dukkhāti vuttā dukkhanta-desakena mahesinā.

Tathā hi indhanamiva pāvako, lakkhamiva paharaṇāni, gorūpaṃ viya ḍaṃsamakasādayo, khettamiva lāyakā, gāmaṃ viya gāmaghātakā upādānakkhandhapañcakameva jātiādayo nānappakārehi vibādhentā tiṇalatādīni viya bhūmiyaṃ, pupphaphalapallavāni viya rukkhesu upādānakkhandhesuyeva nibbattanti. Upādānakkhandhānañca ādidukkhaṃ jāti, majjhedukkhaṃ jarā, pariyosānadukkhaṃ maraṇaṃ, māraṇantikadukkhābhighātena pariḍayhanadukkhaṃ soko, tadasahanato lālappanadukkhaṃ paridevo, tato dhātukkhobhasaṅkhātaaniṭṭhaphoṭṭhabbasamāyogato kāyassa ābādhanadukkhaṃ dukkhaṃ, tena bādhiyamānānaṃ puthujjanānaṃ tattha paṭighuppattito cetobādhanadukkhaṃ domanassaṃ, sokādivuddhiyā janitavisādānaṃ anutthunanadukkhaṃ upāyāso, manorathavighātappattānaṃ icchāvighātadukkhaṃ icchitālābhoti evaṃ nānappakārato upaparikkhiyamānā upādānakkhandhāva dukkhāti. Yadetaṃ ekamekaṃ dassetvā vuccamānaṃ anekehipi kappehi na sakkā asesato vattuṃ, tasmā taṃ sabbampi dukkhaṃ ekajalabindumhi sakalasamuddajalarasaṃ viya yesu kesuci pañcasu upādānakkhandhesu saṃkhipitvā dassetuṃ ‘‘saṃkhittena pañcupādānakkhandhā dukkhā’’ti bhagavā avocāti. Ayaṃ upādānakkhandhesu vinicchayo.

Ayaṃ tāva dukkhaniddese nayo.

Samudayaniddesakathā

553. Samudayaniddese pana yāyaṃ taṇhāti yā ayaṃ taṇhā. Ponobbhavikāti punabbhavakaraṇaṃ punobbhavo, punobbhavo sīlametissāti ponobbhavikā. Nandīrāgena sahagatāti nandīrāgasahagatā, nandīrāgena saddhiṃ atthato ekattameva gatāti vuttaṃ hoti. Tatra tatrābhinandinīti yatra yatra attabhāvo nibbattati, tatra tatrābhinandinī. Seyyathidanti nipāto , tassa sā katamāti ceti attho. Kāmataṇhā bhavataṇhā vibhavataṇhāti imā paṭiccasamuppādaniddese āvibhavissanti. Idha panāyaṃ tividhāpi dukkhasaccassa nibbattakaṭṭhena ekattaṃ upanetvā dukkhasamudayaṃ ariyasaccanti vuttāti veditabbā.

Ayaṃ samudayaniddese nayo.

Nirodhaniddesakathā



我来为您直译这段巴利文：
550. 爱别离是与可意的有情行分离。它以离可意事为相，以生愁为味，以灾难为现起。而因为是愁苦的事故是苦。因此这样说：
"因亲财等离，
愁箭刺愚者；
从此故说此，
爱离为苦因。"
这是爱别离的抉择。
所欲不得
551. "所欲不得"这里如"啊！愿我们不为生法"等中对不可得事的欲求即是所欲不得，也说为苦。它以欲求不可得事为相，以追求彼为味，以不得彼为现起。而因为是苦事故是苦。因此这样说：
"众生希求彼，不得彼彼事，
从此生忧恼，此苦起于此。
希求不可得，诸事为其因，
因此胜者说，所欲不得苦。"
这是所欲不得的抉择。
五取蕴
552. "略说五取蕴是苦"这里：
如是者所说，从生起诸苦，
及未说诸苦，离此皆不有。
因此大仙说，略说此五取，
蕴为苦终极，说示诸苦者。
因为如火[烧]薪，如武器[伤]目标，如虻蚊[害]牛，如收割者[割]田，如村贼[害]村，生等以种种方式损害五取蕴，如草蔓等生于地，如花果叶生于树，生于取蕴。取蕴的初苦是生，中苦是老，后苦是死，濒死苦逼迫的焦恼苦是愁，不堪忍受而哀号苦是悲，从此因界扰动称为不可意触结合而身病苦是苦，凡夫被彼逼恼而生瞋恚的心恼苦是忧，由愁等增长所生沮丧的叹息苦是恼，心愿破坏者的欲求破坏苦是所欲不得，如是以种种方式观察则取蕴即是苦。这一一显示说明即使以多劫也不能说尽，所以世尊把一切苦如一滴水含整个海水的味道般摄于任何五取蕴中而说"略说五取蕴是苦"。这是在取蕴的抉择。
这首先是苦释的方法。
集释论
553. 在集释中"此渴爱"是这渴爱。"能再有"是作再有是再有，再有为其性故能再有。"与喜贪俱行"是与喜贪俱行，与喜贪一起达到义一性的意思。"于处处欢喜"是于任何自体生起处处欢喜。"即是"是语词，其义是"它是什么"。欲爱、有爱、无有爱将在缘起释中显示。这里应知这三种以为苦谛的生起义而达一性，说为苦集圣谛。
这是集释的方法。
灭释论;

554. Dukkhanirodhaniddese yo tassāyeva taṇhāyātiādinā nayena samudayanirodho vutto, so kasmāti ce? Samudayanirodhena dukkhanirodho. Samudayanirodhena hi dukkhaṃ nirujjhati, na aññathā. Tenāha –

‘‘Yathāpi mūle anupaddave daḷhe,

Chinnopi rukkho punadeva rūhati;

Evampi taṇhānusaye anūhate,

Nibbattatī dukkhamidaṃ punappuna’’nti. (dha. pa. 338);

Iti yasmā samudayanirodheneva dukkhaṃ nirujjhati, tasmā bhagavā dukkhanirodhaṃ desento samudayanirodheneva desesi. Sīhasamānavuttino hi tathāgatā. Te dukkhaṃ nirodhentā dukkhanirodhañca desentā hetumhi paṭipajjanti, na phale. Suvānavuttino pana titthiyā. Te dukkhaṃ nirodhentā dukkhanirodhañca desentā attakilamathānuyogadesanādīhi phale paṭipajjanti, na hetumhīti. Evaṃ tāva dukkhanirodhassa samudayanirodhavasena desanāya payojanaṃ veditabbaṃ.

555. Ayaṃ panattho – tassāyeva taṇhāyāti tassā ‘‘ponobbhavikā’’ti vatvā kāmataṇhādivasena vibhattataṇhāya. Virāgo vuccati maggo. ‘‘Virāgā vimuccatī’’ti (ma. ni. 1.245; saṃ. ni. 3.14) hi vuttaṃ. Virāgena nirodho virāganirodho. Anusayasamugghātato aseso virāganirodho asesavirāganirodho. Atha vā virāgoti pahānaṃ vuccati, tasmā aseso virāgo aseso nirodhoti evampettha yojanā daṭṭhabbā. Atthato pana sabbāneva etāni nibbānassa vevacanāni. Paramatthato hi dukkhanirodho ariyasaccanti nibbānaṃ vuccati. Yasmā pana taṃ āgamma taṇhā virajjati ceva nirujjhati ca, tasmā virāgoti ca nirodhoti ca vuccati. Yasmā ca tadeva āgamma tassā cāgādayo honti, kāmaguṇālayesu cettha ekopi ālayo natthi, tasmā ‘‘cāgo paṭinissaggo mutti anālayo’’ti vuccati.

556. Tayidaṃ santilakkhaṇaṃ, accutirasaṃ, assāsakaraṇarasaṃ vā, animittapaccupaṭṭhānaṃ, nippapañcapaccupaṭṭhānaṃ vā.

Nibbānakathā

557. Nattheva nibbānaṃ, sasavisāṇaṃ viya anupalabbhanīyatoti ce? Na, upāyena upalabbhanīyato. Upalabbhati hi taṃ tadanurūpapaṭipattisaṅkhātena upāyena, cetopariyañāṇena paresaṃ lokuttaracittaṃ viya, tasmā ‘‘anupalabbhanīyato natthī’’ti na vattabbaṃ. Na hi ‘‘yaṃ bālaputhujjanā na upalabhanti, taṃ natthī’’ti vattabbaṃ.

558. Apica nibbānaṃ natthīti na vattabbaṃ, kasmā? Paṭipattiyā vañjhabhāvāpajjanato. Asati hi nibbāne sammādiṭṭhipurejavāya sīlādikhandhattayasaṅgahāya sammāpaṭipattiyā vañjhabhāvo āpajjati. Na cāyaṃ vañjhā, nibbānapāpanatoti. Na paṭipattiyā vañjhabhāvāpatti, abhāvapāpakattāti ce. Na, atītānāgatābhāvepi nibbānapattiyā abhāvato. Vattamānānampi abhāvo nibbānanti ce. Na, tesaṃ abhāvāsambhavato, abhāve ca avattamānabhāvāpajjanato, vattamānakkhandhanissitamaggakkhaṇe ca sopādisesanibbānadhātuppattiyā abhāvadosato. Tadā kilesānaṃ avattamānattā na dosoti ce. Na, ariyamaggassa niratthakabhāvāpajjanato. Evañhi sati ariyamaggakkhaṇato pubbepi kilesā na santīti ariyamaggassa niratthakabhāvo āpajjati. Tasmā akāraṇametaṃ.

559. ‘‘Yo kho, āvuso, rāgakkhayo’’tiādivacanato (saṃ. ni. 4.315) ‘‘khayo nibbāna’’nti ce. Na, arahattassāpi khayamattāpajjanato. Tampi hi ‘‘yo kho, āvuso , rāgakkhayo’’tiādinā (sa. ni. 

我来为您直译这段巴利文：
554. 在苦灭释中说"即此渴爱"等方式的集灭，如果问为什么？因为以集灭而苦灭。因为以集灭则苦灭，不以其他[方式]。因此说：
"如根未损坏坚固，
虽砍树仍会再生；
如是渴爱随眠未除，
此苦一再生起。"
如是因为只以集灭而苦灭，所以世尊说示苦灭时只以集灭而说示。因为如来是狮子行者。他们灭苦及说示苦灭时在因上行，不在果上。而外道是狗行者。他们灭苦及说示苦灭时以自我折磨等说示在果上行，不在因上。如是首先应知苦灭以集灭方式说示的目的。
555. 这是其义："即此渴爱"是说"能再有"后以欲爱等方式分别的渴爱。离贪说为道。因为说"由离贪而解脱"。以离贪而灭是离贪灭。由断随眠而无余离贪灭是无余离贪灭。或者离贪说为断，所以无余离贪即是无余灭，如是也应见此处的连结。但依义则这一切都是涅槃的异名。因为依胜义说苦灭圣谛即是涅槃。因为依此而渴爱离贪及灭，所以说为离贪及灭。因为唯依此而有它的舍弃等，于欲功德依止处此中没有任何依止，所以说"舍弃、定弃、解脱、无着"。
556. 它以寂静为相，以不死为味，或以作安慰为味，以无相为现起，或以无戏论为现起。
涅槃论
557. 如果说涅槃不存在，因为如兔角不可得？不[对]，因为以方便可得。因为它以称为随顺行的方便可得，如以他心智[知]他人出世间心，所以不应说"因不可得故不存在"。因为不应说"凡愚凡夫不能得到的就不存在"。
558. 又不应说涅槃不存在，为什么？因为会成为修行无结果。因为若无涅槃，则以正见为首摄三蕴的戒等正行会成为无结果。而这不是无结果，因为能达涅槃。如果说不是修行无结果，因为能达到无有？不[对]，因为过去未来无有也不能达到涅槃。如果说现在的无有是涅槃？不[对]，因为它们的无有不可能，因为无有会成为非现在，又因为在依现在蕴的道刹那有余依涅槃界生起的无有过失。如果说因为那时烦恼不现行故无过失？不[对]，因为会成为圣道无意义。因为如此则圣道刹那之前烦恼也不存在，会成为圣道无意义。所以这是无因。
559. 如果说因为"贤友，凡贪尽"等语故"尽即是涅槃"？不[对]，因为阿罗汉果也会成为仅是尽。因为它也以"贤友，凡贪尽"等

4.315) nayena niddiṭṭhaṃ. Kiñca bhiyyo nibbānassa ittarakālādippattidosato. Evañhi sati nibbānaṃ ittarakālaṃ, saṅkhatalakkhaṇaṃ, sammāvāyāmanirapekkhādhigamanīyabhāvañca āpajjati. Saṅkhatalakkhaṇattāyeva ca saṅkhatapariyāpannaṃ, saṅkhatapariyāpannattā rāgādīhi aggīhi ādittaṃ, ādittattā dukkhañcātipi āpajjati. Yasmā khayā paṭṭhāya na bhiyyo pavatti nāma hoti, tassa nibbānabhāvato na dosoti ce. Na, tādisassa khayassa abhāvato. Bhāvepi cassa vuttappakāradosānativattanato, ariyamaggassa ca nibbānabhāvāpajjanato. Ariyamaggo hi dose khīṇeti, tasmā khayoti vuccati. Tato ca paṭṭhāya na bhiyyo dosānaṃ pavattīti.

Anuppattinirodhasaṅkhātassa pana khayassa pariyāyena upanissayattā, yassa upanissayo hoti tadupacārena ‘‘khayo’’ti vuttaṃ. Sarūpeneva kasmā na vuttanti ce. Atisukhumattā. Atisukhumatā cassa bhagavato apposukkabhāvāvahanato, ariyena cakkhunā passitabbato ca siddhāti.

560. Tayidaṃ maggasamaṅginā pattabbato asādhāraṇaṃ, purimakoṭiyā abhāvato appabhavaṃ. Maggabhāve bhāvato na appabhavanti ce. Na, maggena anuppādanīyato. Pattabbameva hetaṃ maggena, na uppādetabbaṃ. Tasmā appabhavameva. Appabhavattā ajarāmaraṇaṃ. Pabhavajarāmaraṇānaṃ abhāvato niccaṃ.

Nibbānasseva aṇuādīnampi niccabhāvāpattīti ce. Na, hetuno abhāvā. Nibbānassa niccattā te niccāti ce. Na, hetulakkhaṇassa anupapattito. Niccā uppādādīnaṃ abhāvato nibbānaṃ viyāti ce. Na, aṇuādīnaṃ asiddhattā.

561. Yathāvuttayuttisabbhāvato pana idameva niccaṃ, rūpasabhāvātikkamato arūpaṃ. Buddhādīnaṃ niṭṭhāya visesābhāvato ekāva niṭṭhā. Yena bhāvanāya pattaṃ, tassa kilesavūpasamaṃ, upādisesañca upādāya paññāpanīyattā saha upādisesena paññāpiyatīti saupādisesaṃ. Yo cassa samudayappahānena upahatāyatikammaphalassa carimacittato ca uddhaṃ pavattikhandhānaṃ anuppādanato, uppannānañca antaradhānato upādisesābhāvo , taṃ upādāya paññāpanīyato natthi ettha upādisesoti anupādisesaṃ.

Asithilaparakkamasiddhena ñāṇavisesena adhigamanīyato, sabbaññuvacanato ca paramatthena sabhāvato nibbānaṃ nāvijjamānaṃ. Vuttañhetaṃ ‘‘atthi, bhikkhave, ajātaṃ abhūtaṃ akataṃ asaṅkhata’’nti.

Idaṃ dukkhanirodhaniddese vinicchayakathāmukhaṃ.

Magganiddesakathā



我来为您直译这段巴利文：
559(续). 方式所说。更何况涅槃会有暂时等得的过失。因为如此则涅槃会成为暂时的，有为相的，不依正精进而可证得的。又因为是有为相故属于有为，因为属于有为故为贪等火所烧，因为被烧故也成为苦。如果说因为从尽开始不再有转起，是涅槃性故无过失？不[对]，因为如此尽不存在。即使存在也不能超越所说种种过失，又因为圣道会成为涅槃。因为圣道使诸过尽，所以说为尽。从此之后诸过不再转起。
但因为称为不生灭的尽是依方便为[涅槃的]近依，以彼近依的假说而说"尽"。如果问为什么不直接说其本身？因为极其微细。它的极其微细性从世尊的少欲[说法]及应以圣眼见而成就。
560. 它因为应由具道者证得故不共[他]，因为无始际故无生。如果说因为道存在时存在故非无生？不[对]，因为不应由道生起。因为这只应由道证得，不应生起。所以确实无生。因为无生故无老死。因为无生老死故常。
如果说极微等也会成为常性如涅槃？不[对]，因为无因。如果说因为涅槃常故它们常？不[对]，因为因相不成。如果说因为无生起等故常如涅槃？不[对]，因为极微等不成就。
561. 但因为如所说理由存在故唯此常，因为超越色自性故无色。因为佛等[证得]究竟无差别故唯一究竟。因为依所修证得者的烦恼止息及有余依而施设，所以与有余依一起施设为有余依。因为依此由断集而坏未来业果，及从最后心之后诸转起蕴不生，已生者灭尽，无有余依而施设，所以无有余依于此称为无余依。
因为应由不懈怠精进成就的殊胜智证得，及因为一切智者语，故依胜义自性涅槃非不存在。因为这样说："诸比丘，有不生、不有、不作、无为。"
这是苦灭释中抉择论门。
道释论

562. Dukkhanirodhagāminipaṭipadāniddese vuttā pana aṭṭha dhammā kāmaṃ khandhaniddesepi atthato pakāsitāyeva, idha pana nesaṃ ekakkhaṇe pavattamānānaṃ visesāvabodhanatthaṃ vadāma. Saṅkhepato hi catusaccapaṭivedhāya paṭipannassa yogino nibbānārammaṇaṃ avijjānusayasamugghātakaṃ paññācakkhu sammādiṭṭhi. Sā sammā dassanalakkhaṇā, dhātuppakāsanarasā, avijjandhakāraviddhaṃsanapaccupaṭṭhānā. Tathā sampannadiṭṭhino taṃsampayuttaṃ micchāsaṅkappanighātakaṃ cetaso nibbānapadābhiniropanaṃ sammāsaṅkappo. So sammā cittābhiniropanalakkhaṇo, appanāraso, micchāsaṅkappappahānapaccupaṭṭhāno.

Tathā passato vitakkayato ca taṃsampayuttāva vacīduccaritasamugghātikā micchāvācāya virati sammāvācā nāma. Sā pariggahalakkhaṇā, viramaṇarasā, micchāvācāppahānapaccupaṭṭhānā. Tathā viramato taṃsampayuttāva micchākammantasamucchedikā pāṇātipātādivirati sammākammanto nāma. So samuṭṭhāpanalakkhaṇo, viramaṇaraso, micchākammantappahānapaccupaṭṭhāno. Yā panassa tesaṃ sammāvācākammantānaṃ visuddhibhūtā taṃsampayuttāva kuhanādiupacchedikā micchājīvavirati, so sammāājīvo nāma. So vodānalakkhaṇo, ñāyājīvapavattiraso, micchājīvappahānapaccupaṭṭhāno.

Athassa yo tassā sammāvācākammantājīvasaṅkhātāya sīlabhūmiyaṃ patiṭṭhitassa tadanurūpo taṃsampayuttova kosajjasamucchedako vīriyārambho, esa sammāvāyāmo nāma. So paggahalakkhaṇo, anuppannaakusalānuppādanādiraso, micchāvāyāmappahānapaccupaṭṭhāno. Tassevaṃ vāyamato taṃsampayuttova micchāsativiniddhunano cetaso asammoso sammāsati nāma. Sā upaṭṭhānalakkhaṇā, asammussanarasā, micchāsatippahānapaccupaṭṭhānā. Evaṃ anuttarāya satiyā saṃrakkhiyamānacittassa taṃsampayuttāva micchāsamādhividdhaṃsikā cittekaggatā sammāsamādhi nāma. So avikkhepalakkhaṇo, samādhānaraso, micchāsamādhippahānapaccupaṭṭhānoti. Ayaṃ dukkhanirodhagāminipaṭipadāniddese nayo. Evamettha jātiādīnaṃ vinicchayo veditabbo.

563.Ñāṇakiccatoti saccañāṇassa kiccatopi vinicchayo veditabbo. Duvidhaṃ hi saccañāṇaṃ – anubodhañāṇaṃ paṭivedhañāṇañca. Tattha anubodhañāṇaṃ lokiyaṃ anussavādivasena nirodhe magge ca pavattati. Paṭivedhañāṇaṃ lokuttaraṃ nirodhamārammaṇaṃ katvā kiccato cattāri saccāni paṭivijjhati. Yathāha – ‘‘yo, bhikkhave, dukkhaṃ passati, dukkhasamudayampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṃ paṭipadampi passatī’’ti (saṃ. ni. 

我来为您直译这段巴利文：
562. 在苦灭道释中所说的八法虽然在蕴释中已依义显示，但这里我们为了了知它们一刹那中转起的殊胜而说。略说，为通达四谛而修行的瑜伽者，以涅槃为所缘断无明随眠的慧眼是正见。它以正见为相，以显示界为味，以破除无明黑暗为现起。如是具足见者，与彼相应断邪思惟的心安立于涅槃之道是正思惟。它以正心安立为相，以安止为味，以舍邪思惟为现起。
如是见及思惟者，与彼相应断语恶行的离邪语是正语。它以摄持为相，以离为味，以舍邪语为现起。如是离者，与彼相应断邪业的离杀生等是正业。它以等起为相，以离为味，以舍邪业为现起。而他与彼正语正业清净相应断诳惑等的离邪命，是正命。它以清净为相，以如法活命转起为味，以舍邪命为现起。
此后他住立于称为正语正业正命的戒地，与彼相应相应断懈怠的发勤精进，这是正精进。它以策励为相，以不生未生不善等为味，以舍邪精进为现起。如是精进者，与彼相应摇破邪念的心不迷妄是正念。它以现起为相，以不忘失为味，以舍邪念为现起。如是以无上念守护心者，与彼相应破除邪定的心一境性是正定。它以不散乱为相，以等持为味，以舍邪定为现起。这是苦灭道释的方法。如是这里应知生等的抉择。
563. 依智作用也应知抉择。因为谛智有二种：随觉智和通达智。其中随觉智是世间的，依闻[教]等而于灭道中转起。通达智是出世间的，以灭为所缘而依作用通达四谛。如说："诸比丘，见苦者也见苦集，也见苦灭，也见趣苦灭道。"

5.1100) sabbaṃ vattabbaṃ. Taṃ panassa kiccaṃ ñāṇadassanavisuddhiyaṃ āvibhavissati.

Yaṃ panetaṃ lokiyaṃ, tattha dukkhañāṇaṃ pariyuṭṭhānābhibhavavasena pavattamānaṃ sakkāyadiṭṭhiṃ nivatteti. Samudayañāṇaṃ ucchedadiṭṭhiṃ. Nirodhañāṇaṃ sassatadiṭṭhiṃ. Maggañāṇaṃ akiriyadiṭṭhiṃ. Dukkhañāṇaṃ vā dhuvasubhasukhattabhāvavirahitesu khandhesu dhuvasubhasukhattabhāvasaññāsaṅkhātaṃ phale vippaṭipattiṃ. Samudayañāṇaṃ issarapadhānakālasabhāvādīhi loko pavattatīti akāraṇe kāraṇābhimānappavattaṃ hetumhi vippaṭipattiṃ. Nirodhañāṇaṃ arūpalokalokathūpikādīsu apavaggagāhabhūtaṃ nirodhe vippaṭipattiṃ. Maggañāṇaṃ kāmasukhallikaattakilamathānuyogappabhede avisuddhimagge visuddhimaggagāhavasena pavattaṃ upāye vippaṭipattiṃ nivatteti. Tenetaṃ vuccati –

‘‘Loke lokappabhave, lokatthagame sive ca tadupāye;

Sammuyhati tāva naro, na vijānāti yāva saccānī’’ti.

Evamettha ñāṇakiccatopi vinicchayo veditabbo.

564.Antogadhānaṃ pabhedāti dukkhasaccasmiṃ hi ṭhapetvā taṇhañceva anāsavadhamme ca sesā sabbadhammā antogadhā. Samudayasacce chattiṃsa taṇhāvicaritāni. Nirodhasaccaṃ asammissaṃ. Maggasacce sammādiṭṭhimukhena vīmaṃsiddhipādapaññindriyapaññābaladhammavicayasambojjhaṅgāni. Sammāsaṅkappāpadesena tayo nekkhammavitakkādayo. Sammāvācāpadesena cattāri vacīsucaritāni . Sammākammantāpadesena tīṇi kāyasucaritāni. Sammājīvamukhena appicchatā santuṭṭhitā ca. Sabbesaṃyeva vā etesaṃ sammāvācākammantājīvānaṃ ariyakantasīlattā ariyakantasīlassa ca saddhāhatthena paṭiggahetabbattā tesaṃ atthitāya atthibhāvato saddhindriyasaddhābalachandiddhipādā. Sammāvāyāmāpadesena catubbidhasammappadhānavīriyindriyavīriyabalavīriyasambojjhaṅgāni. Sammāsatiapadesena catubbidhasatipaṭṭhānasatindriyasatibalasatisambojjhaṅgāni. Sammāsamādhiapadesena savitakkasavicārādayo tayo samādhī cittasamādhi samādhindriyasamādhibalapītipassaddhisamādhiupekkhāsambojjhaṅgāni antogadhānīti evamettha antogadhānaṃ pabhedatopi vinicchayo veditabbo.

565.Upamātoti bhāro viya hi dukkhasaccaṃ daṭṭhabbaṃ, bhārādānamiva samudayasaccaṃ, bhāranikkhepanamiva nirodhasaccaṃ, bhāranikkhepanupāyo viya maggasaccaṃ. Rogo viya ca dukkhasaccaṃ, roganidānamiva samudayasaccaṃ, rogavūpasamo viya nirodhasaccaṃ, bhesajjamiva maggasaccaṃ. Dubbhikkhamiva vā dukkhasaccaṃ, dubbuṭṭhi viya samudayasaccaṃ, subhikkhamiva nirodhasaccaṃ, suvuṭṭhi viya maggasaccaṃ. Apica verī-veramūla-verasamugghāta-verasamugghātupāyehi, visarukkha-rukkhamūla-mūlupaccheda-tadupacchedupāyehi, bhaya-bhayamūla-nibbhaya-tadadhigamupāyehi, orimatīra-mahoghapārimatīra-taṃsampāpakavāyāmehi ca yojetvāpetāni upamāto veditabbānīti evamettha upamāto vinicchayo veditabbo.

566.Catukkatoti atthi cettha dukkhaṃ na ariyasaccaṃ, atthi ariyasaccaṃ na dukkhaṃ, atthi dukkhañceva ariyasaccañca, atthi neva dukkhaṃ na ariyasaccaṃ. Esa nayo samudayādīsu. Tattha maggasampayuttā dhammā sāmaññaphalāni ca ‘‘yadaniccaṃ taṃ dukkha’’nti (saṃ. ni. 

我来为您直译这段巴利文：
563(续). 一切应说。而它的作用将在智见清净中显示。
这世间的[智]中，苦智以克服现行[烦恼]而转起时遮止有身见。集智[遮止]断见。灭智[遮止]常见。道智[遮止]无作见。或者苦智[遮止]于无常苦无我无美的诸蕴中执常乐我美想的果上颠倒。集智[遮止]以自在主、最胜、时间、自性等世界转起的于非因计因而转起的因上颠倒。灭智[遮止]于无色界、世界、塔庙等执为解脱的灭上颠倒。道智[遮止]于欲乐和自我折磨的非清净道中执为清净道的道上颠倒。因此这样说：
"于世间世间生，世间灭吉祥及其道，
人先迷惑故，尚未了知诸谛。"
如是这里也应知依智作用的抉择。
564. 所含诸法的差别：在苦谛中除渴爱和无漏法外，其余一切法都包含在内。集谛中三十六种爱行。灭谛不混杂。道谛中以正见为首[包含]择法觉支、慧神足、慧根、慧力。依正思惟[包含]出离寻等三。依正语[包含]四种语善行。依正业[包含]三种身善行。以正命为首[包含]少欲和知足。或者因为这一切正语正业正命都是圣者所爱戒，而圣者所爱戒应以信手接受，由它们的存在而有信根、信力、欲神足。依正精进[包含]四正勤、精进根、精进力、精进觉支。依正念[包含]四念处、念根、念力、念觉支。依正定[包含]有寻有伺等三定、心定、定根、定力、喜觉支、轻安觉支、定觉支、舍觉支，如是这里也应知依所含诸法差别的抉择。
565. 依譬喻：因为应见苦谛如重担，集谛如负担，灭谛如放下担，道谛如放下担的方法。又苦谛如病，集谛如病因，灭谛如病愈，道谛如药。或者苦谛如饥荒，集谛如少雨，灭谛如丰收，道谛如好雨。又应以怨敌-怨根-断怨-断怨方法，毒树-树根-断根-断根方法，怖畏-怖根-无畏-得无畏方法，此岸-大瀑-彼岸-到彼岸努力等譬喻来了知，如是这里也应知依譬喻的抉择。
566. 依四种：这里有苦非圣谛，有圣谛非苦，有亦苦亦圣谛，有非苦非圣谛。集等也是这种方式。其中与道相应的法和沙门果，依"无常即是苦"，

3.15) vacanato saṅkhāradukkhatāya dukkhaṃ, na ariyasaccaṃ. Nirodho ariyasaccaṃ, na dukkhaṃ. Itaraṃ pana ariyasaccadvayaṃ siyā dukkhaṃ aniccato, na pana yassa pariññāya bhagavati brahmacariyaṃ vussati tathattena. Sabbākārena pana upādānakkhandhapañcakaṃ dukkhañceva ariyasaccañca aññatra taṇhāya. Maggasampayuttā dhammā sāmaññaphalāni ca yassa pariññatthaṃ bhagavati brahmacariyaṃ vussati tathattena neva dukkhaṃ na ariyasaccaṃ. Evaṃ samudayādīsupi yathāyogaṃ yojetvā catukkatopettha vinicchayo veditabbo.

567. Suññatekavidhādīhītiettha suññato tāva paramatthena hi sabbāneva saccāni vedakakārakanibbutagamakābhāvato suññānīti veditabbāni. Tenetaṃ vuccati –

‘‘Dukkhameva hi, na koci dukkhito;

Kārako na, kiriyāva vijjati.

Atthi nibbuti, na nibbuto pumā;

Maggamatthi, gamako na vijjatī’’ti.

Atha vā,

Dhuvasubhasukhattasuññaṃ, purimadvayamattasuññamamatapadaṃ;

Dhuvasukhaattavirahito, maggoiti suññatā tesu.

Nirodhasuññāni vā tīṇi, nirodho ca sesattayasuñño. Phalasuñño vā ettha hetu samudaye dukkhassābhāvato, magge ca nirodhassa, na phalena sagabbho pakativādīnaṃ pakati viya. Hetusuññañca phalaṃ dukkhasamudayānaṃ nirodhamaggānañca asamavāyā, na hetusamavetaṃ hetuphalaṃ samavāyavādīnaṃ dviaṇukādi viya. Tenetaṃ vuccati –

‘‘Tayamidha nirodhasuññaṃ, tayena tenāpi nibbuti suññā;

Suñño phalena hetu, phalampi taṃhetunā suñña’’nti.

Evaṃ tāva suññato vinicchayo veditabbo.

Ekavidhādivinicchayakathā

568.Ekavidhādīhīti sabbameva cettha dukkhaṃ ekavidhaṃ pavattibhāvato. Duvidhaṃ nāmarūpato. Tividhaṃ kāmarūpārūpūpapattibhavabhedato. Catubbidhaṃ catuāhārabhedato. Pañcavidhaṃ pañcupādānakkhandhabhedato.

Samudayopi ekavidho pavattakabhāvato. Duvidho diṭṭhisampayuttāsampayuttato. Tividho kāmabhavavibhavataṇhābhedato. Catubbidho catumaggappaheyyato. Pañcavidho rūpābhinandanādibhedato. Chabbidho chataṇhākāyabhedato.

Nirodhopi ekavidho asaṅkhatadhātubhāvato. Pariyāyena pana duvidho saupādisesaanupādisesabhedato. Tividho bhavattayavūpasamato. Catubbidho catumaggādhigamanīyato. Pañcavidho pañcābhinandanavūpasamato. Chabbidho chataṇhākāyakkhayabhedato.

Maggopi ekavidho bhāvetabbato. Duvidho samathavipassanābhedato, dassanabhāvanābhedato vā. Tividho khandhattayabhedato. Ayañhi sappadesattā nagaraṃ viya rajjena nippadesehi tīhi khandhehi saṅgahito. Yathāha –

‘‘Na kho, āvuso visākha, ariyena aṭṭhaṅgikena maggena tayo khandhā saṅgahitā, tīhi ca kho, āvuso visākha, khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito. Yā cāvuso visākha, sammāvācā, yo ca sammākammanto, yo ca sammāājīvo, ime dhammā sīlakkhandhe saṅgahitā. Yo ca sammāvāyāmo, yā ca sammāsati, yo ca sammāsamādhi, ime dhammā samādhikkhandhe saṅgahitā. Yā ca sammādiṭṭhi, yo ca sammāsaṅkappo, ime dhammā paññākkhandhe saṅgahitā’’ti (ma. ni. 

我来为您直译这段巴利文：
566(续). 语故是行苦性的苦，非圣谛。灭是圣谛，非苦。其余二圣谛或因无常而是苦，但非以为遍知它而于世尊处修梵行的如此性。而除渴爱外，五取蕴以一切行相是苦也是圣谛。与道相应的法和沙门果以为遍知它而于世尊处修梵行的如此性既非苦也非圣谛。如是于集等中也应适当配合而知依四种的抉择。
567. "依空一种等"，这里首先依空，因为依胜义一切诸谛因无受者、作者、得涅槃者、行道者故应知是空。因此这样说：
"唯有苦无苦者，
有作用无作者，
有涅槃无涅槃人，
有道无行道者。"
或者：
"前二空常乐我净，甘露道空常乐我，
无常乐我即是道，如是彼等皆是空。"
或者三[谛]空于灭，灭空于其余三。或者这里因在集中无苦，在道中无灭，故因空于果，非如自性论者的自性般具有果。果空于因，因为苦集与灭道不和合，非如和合论者的二微等般与因和合的因果。因此这样说：
"此中三空于灭，涅槃亦空彼三，
因空于其果，果亦空于因。"
如是首先应知依空的抉择。
一种等的抉择论
568. "依一种等"，这里一切苦是一种，因为是转起性。二种，由名色。三种，由欲、色、无色生有的差别。四种，由四食的差别。五种，由五取蕴的差别。
集也是一种，因为是转起性。二种，由与见相应不相应。三种，由欲爱、有爱、无有爱的差别。四种，由四道所断。五种，由色等欢喜的差别。六种，由六爱身的差别。
灭也是一种，因为是无为界。但方便说二种，由有余依无余依的差别。三种，由三有寂止。四种，由四道所证。五种，由五欢喜寂止。六种，由六爱身尽的差别。
道也是一种，因为应修。二种，由止观的差别，或由见修的差别。三种，由三蕴的差别。因为这[道]有部分如城由王国[摄]，被无部分的三蕴所摄。如说：
"贤友毗舍佉，不是八支圣道摄三蕴，贤友毗舍佉，是三蕴摄八支圣道。贤友毗舍佉，正语、正业、正命这些法为戒蕴所摄。正精进、正念、正定这些法为定蕴所摄。正见、正思惟这些法为慧蕴所摄。"

1.462).

Ettha hi sammāvācādayo tayo sīlameva, tasmā te sajātito sīlakkhandhena saṅgahitā. Kiñcāpi hi pāḷiyaṃ sīlakkhandheti bhummena niddeso kato, attho pana karaṇavaseneva veditabbo. Sammāvāyāmādīsu pana tīsu samādhi attano dhammatāya ārammaṇe ekaggabhāvena appetuṃ na sakkoti, vīriye pana paggahakiccaṃ sādhente satiyā ca apilāpanakiccaṃ sādhentiyā laddhupakāro hutvā sakkoti.

Tatrāyaṃ upamā – yathā hi nakkhattaṃ kīḷissāmāti uyyānaṃ paviṭṭhesu tīsu sahāyesu eko supupphitaṃ campakarukkhaṃ disvā hatthaṃ ukkhipitvā gahetumpi na sakkuṇeyya. Athassa dutiyo onamitvā piṭṭhiṃ dadeyya, so tassa piṭṭhiyaṃ ṭhatvāpi kampamāno gahetuṃ na sakkuṇeyya. Athassa itaro aṃsakūṭaṃ upanāmeyya. So ekassa piṭṭhiyaṃ ṭhatvā ekassa aṃsakūṭaṃ olubbha yathāruci pupphāni ocinitvā piḷandhitvā nakkhattaṃ kīḷeyya. Evaṃsampadamidaṃ daṭṭhabbaṃ.

Ekato uyyānaṃ paviṭṭhā tayo sahāyā viya hi ekato jātā sammāvāyāmādayo tayo dhammā. Supupphitacampako viya ārammaṇaṃ. Hatthaṃ ukkhipitvāpi gahetuṃ asakkonto viya attano dhammatāya ārammaṇe ekaggabhāvena appetuṃ asakkonto samādhi. Piṭṭhiṃ datvā onatasahāyo viya vāyāmo. Aṃsakūṭaṃ datvā ṭhitasahāyo viya sati. Yathā tesu ekassa piṭṭhiyaṃ ṭhatvā ekassa aṃsakūṭaṃ olubbha itaro yathāruci pupphaṃ gahetuṃ sakkoti, evameva vīriye paggahakiccaṃ sādhente satiyā ca apilāpanakiccaṃ sādhentiyā laddhupakāro samādhi sakkoti ārammaṇe ekaggabhāvena appetuṃ. Tasmā samādhiyevettha sajātito samādhikkhandhena saṅgahito, vāyāmasatiyo pana kiriyato saṅgahitā honti.

Sammādiṭṭhisammāsaṅkappesupi paññā attano dhammatāya aniccaṃ dukkhamanattāti ārammaṇaṃ nicchetuṃ na sakkoti. Vitakke pana ākoṭetvā ākoṭetvā dente sakkoti. Kathaṃ? Yathā hi heraññiko kahāpaṇaṃ hatthe ṭhapetvā sabbabhāgesu oloketukāmo samānopi na cakkhutaleneva parivattetuṃ sakkoti. Aṅgulipabbehi pana parivattetvā parivattetvā ito cito ca oloketuṃ sakkoti, evameva na paññā attano dhammatāya aniccādivasena ārammaṇaṃ nicchetuṃ sakkoti. Abhiniropanalakkhaṇena pana āhananapariyāhananarasena vitakkena ākoṭentena viya parivattentena viya ca ādāyādāya dinnameva nicchetuṃ sakkoti. Tasmā idhāpi sammādiṭṭhiyeva sajātito paññākkhandhena saṅgahitā, sammāsaṅkappo pana kiriyavasena saṅgahito hoti.

Iti imehi tīhi khandhehi maggo saṅgahaṃ gacchati. Tena vuttaṃ ‘‘tividho khandhattayabhedato’’ti. Catubbidho sotāpattimaggādivaseneva.

Apica sabbāneva saccāni ekavidhāni avitathattā, abhiññeyyattā vā. Duvidhāni lokiyalokuttarato, saṅkhatāsaṅkhatato vā. Tividhāni dassana-bhāvanāhi pahātabbato, appahātabbato ca. Catubbidhāni pariññeyyādibhedatoti evamettha ekavidhādīhi vinicchayo veditabbo.



我来为您直译这段巴利文：
568(续).
这里正语等三是戒本身，所以它们由同类被戒蕴所摄。虽然在圣典中以"戒蕴"的处格来说示，但义应依具格来了知。而在正精进等三中，定依自性不能以一境性安止于所缘，但当精进成就策励作用，念成就不散作用时，得到帮助而能[安止]。
这里有个譬喻：如三个朋友入园欲观星宿，其中一人见到盛开的旃簸迦树，举手也不能摘取。于是第二人弯腰给他背。他虽站在其背上但因摇动不能摘取。于是另一人给他肩膀。他站在一人背上倚靠另一人肩膀，随意采摘花朵戴上后观星宿。应见这是同样的道理。
如同时入园的三朋友，即同时生起的正精进等三法。盛开的旃簸迦如所缘。如举手不能摘取，即定依自性不能以一境性安止于所缘。如弯腰给背的朋友即精进。如给肩膀立的朋友即念。如站在一人背上倚靠一人肩膀另一人能随意摘花，如是当精进成就策励作用，念成就不散作用时，定得到帮助能以一境性安止于所缘。所以这里只有定由同类被定蕴所摄，而精进念由作用所摄。
在正见正思惟中，慧依自性不能决定无常苦无我的所缘。但当寻不断击打时能[决定]。如何？如钱币商虽欲观察货币置于手中的一切部分，但不能只用眼窝转动。而用指节不断翻转才能观察这里那里。如是慧依自性不能以无常等方式决定所缘。但由具有安立相击打重击味的寻如击打如翻转般一次次给予才能决定。所以这里也只有正见由同类被慧蕴所摄，而正思惟由作用所摄。
如是道被这三蕴所摄。所以说"三种，由三蕴差别"。四种只是由预流道等[差别]。
又一切诸谛是一种，因为不虚妄性，或因为应证知性。二种，由世间出世间，或由有为无为。三种，由见修所断，及不应断。四种，由应遍知等的差别。如是这里也应知依一种等的抉择。

569.Sabhāgavisabhāgatoti sabbāneva saccāni aññamaññaṃ sabhāgāni avitathato attasuññato dukkarapaṭivedhato ca. Yathāha –

‘‘Taṃ kiṃ maññasi, ānanda, katamaṃ nu kho dukkarataraṃ vā durabhisambhavataraṃ vā, yo vā dūratova sukhumena tāḷacchiggaḷena asanaṃ atipāteyya poṅkhānupoṅkhaṃ avirādhitaṃ, yo vā satadhā bhinnassa vālassa koṭiyā koṭiṃ paṭivijjheyyāti? Etadeva, bhante, dukkaratarañceva durabhisambhavatarañca, yo vā satadhā bhinnassa vālassa koṭiyā koṭiṃ paṭivijjheyyāti. Tato kho te, ānanda, duppaṭivijjhataraṃ paṭivijjhanti. Ye idaṃ dukkhanti yathābhūtaṃ paṭivijjhanti…pe… ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ paṭivijjhantī’’ti (saṃ. ni. 5.1115).

Visabhāgāni salakkhaṇavavatthānato. Purimāni ca dve sabhāgāni duravagāhatthena gambhīrattā lokiyattā sāsavattā ca. Visabhāgāni phalahetubhedato pariññeyyappahātabbato ca. Pacchimānipi dve sabhāgāni gambhīrattena duravagāhattā lokuttarattā anāsavattā ca. Visabhāgāni visayavisayībhedato sacchikātabbabhāvetabbato ca. Paṭhamatatiyāni cāpi sabhāgāni phalāpadesato. Visabhāgāni saṅkhatāsaṅkhatato. Dutiyacatutthāni cāpi sabhāgāni hetuapadesato. Visabhāgāni ekantakusalākusalato. Paṭhamacatutthāni cāpi sabhāgāni saṅkhatato. Visabhāgāni lokiyalokuttarato. Dutiyatatiyāni cāpi sabhāgāni nevasekkhānāsekkhabhāvato. Visabhāgāni sārammaṇānārammaṇato.

Iti evaṃ pakārehi, nayehi ca vicakkhaṇo;

Vijaññā ariyasaccānaṃ, sabhāgavisabhāgatanti.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Paññābhāvanādhikāre

Indriyasaccaniddeso nāma

Soḷasamo paricchedo.

17. Paññābhūminiddeso

Paṭiccasamuppādakathā

570. Idāni ‘‘khandhāyatanadhātuindriyasaccapaṭiccasamuppādādibhedā dhammā bhūmī’’ti evaṃ vuttesu imissā paññāya bhūmibhūtesu dhammesu yasmā paṭiccasamuppādoceva, ādisaddena saṅgahitā paṭiccasamuppannā dhammā ca avasesā honti, tasmā tesaṃ vaṇṇanākkamo anuppatto.

Tattha avijjādayo tāva dhammā paṭiccasamuppādoti veditabbā. Vuttañhetaṃ bhagavatā –

‘‘Katamo ca, bhikkhave, paṭiccasamuppādo? Avijjāpaccayā, bhikkhave, saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. Ayaṃ vuccati, bhikkhave, paṭiccasamuppādo’’ti (saṃ. ni. 2.1).

Jarāmaraṇādayo pana paṭiccasamuppannā dhammāti veditabbā. Vuttañhetaṃ bhagavatā –

‘‘Katame ca, bhikkhave, paṭiccasamuppannā dhammā? Jarāmaraṇaṃ, bhikkhave, aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammaṃ. Jāti, bhikkhave…pe… bhavo… upādānaṃ… taṇhā… vedanā… phasso… saḷāyatanaṃ… nāmarūpaṃ… viññāṇaṃ… saṅkhārā… avijjā, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Ime vuccanti, bhikkhave, paṭiccasamuppannā dhammā’’ti (saṃ. ni. 2.20).



我来为您直译这段巴利文：
569. 依同异性：一切诸谛彼此同性,因为不虚妄性、空无我性及难通达性。如说：
"阿难,你认为什么更难做更难达到:以细箭从远处射中细小枪靶孔不断中的,还是以针刺中百分之一发毛的[一]端？世尊,以针刺中百分之一发毛的[一]端更难做更难达到。阿难,比这更难通达的是那些如实通达'这是苦'⋯⋯'这是趣苦灭道'的人。"
[诸谛]异性是依自相确定。前二[谛]同性,因为难理解故深奥、是世间、有漏。异性因为果因差别及应遍知应断。后二[谛]也同性,因深奥难理解、出世间、无漏。异性因为境有境差别及应证应修。第一第三也同性,因为依果。异性因为有为无为。第二第四也同性,因为依因。异性因为一向善不善。第一第四也同性,因为有为。异性因为世间出世间。第二第三也同性,因为非有学非无学。异性因为有所缘无所缘。
如是以种种,方法智者应知,
诸圣谛之间,同性与异性。
为善人欢喜而造的清净道论
慧修习篇
根谛释
第十六品
慧地释
缘起论
570. 现在在所说"蕴处界根谛缘起等差别诸法是[慧]地"中的这慧的地的诸法中,因为有缘起以及以"等"字所摄的缘生诸法等余,所以到达解说它们的次第。
其中首先应知无明等诸法是缘起。因为世尊这样说：
"诸比丘,什么是缘起？诸比丘,缘无明有行,缘行有识,缘识有名色,缘名色有六处,缘六处有触,缘触有受,缘受有爱,缘爱有取,缘取有有,缘有有生,缘生有老死愁悲苦忧恼生起。如是这整个苦蕴的集起。诸比丘,这称为缘起。"
而应知老死等是缘生法。因为世尊这样说：
"诸比丘,什么是缘生法？诸比丘,老死是无常、有为、缘生、尽法、灭法、离法、灭法。诸比丘,生⋯⋯有⋯⋯取⋯⋯爱⋯⋯受⋯⋯触⋯⋯六处⋯⋯名色⋯⋯识⋯⋯行⋯⋯无明是无常、有为、缘生、尽法、灭法、离法、灭法。诸比丘,这些称为缘生法。"

571. Ayaṃ panettha saṅkhepo. Paṭiccasamuppādoti paccayadhammā veditabbā. Paṭiccasamuppannā dhammāti tehi tehi paccayehi nibbattadhammā. Kathamidaṃ jānitabbanti ce? Bhagavato vacanena. Bhagavatā hi paṭiccasamuppādapaṭiccasamuppannadhammadesanāsutte –

‘‘Katamo ca, bhikkhave, paṭiccasamuppādo? Jātipaccayā, bhikkhave, jarāmaraṇaṃ, uppādā vā tathāgatānaṃ anuppādā vā tathāgatānaṃ ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā. Taṃ tathāgato abhisambujjhati abhisameti, abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti, passathāti cāha. Jātipaccayā, bhikkhave, jarāmaraṇaṃ. Bhavapaccayā, bhikkhave, jāti…pe… avijjāpaccayā, bhikkhave, saṅkhārā uppādā vā tathāgatānaṃ…pe… uttānīkaroti passathāti cāha. Avijjāpaccayā, bhikkhave, saṅkhārā. Iti kho, bhikkhave, yā tatra tathatā avitathatā anaññathatā idappaccayatā. Ayaṃ vuccati, bhikkhave, paṭiccasamuppādo’’ti (saṃ. ni. 2.20).

572. Evaṃ paṭiccasamuppādaṃ desentena tathatādīhi vevacanehi paccayadhammāva paṭiccasamuppādoti vuttā. Tasmā jarāmaraṇādīnaṃ dhammānaṃ paccayalakkhaṇo paṭiccasamuppādo, dukkhānubandhanaraso, kummaggapaccupaṭṭhānoti veditabbo.

So panāyaṃ tehi tehi paccayehi anūnādhikeheva tassa tassa dhammassa sambhavato tathatāti, sāmaggiṃ upagatesu paccayesu muhuttampi tato nibbattadhammānaṃ asambhavābhāvato avitathatāti, aññadhammapaccayehi aññadhammānuppattito anaññathatāti, yathāvuttānaṃ etesaṃ jarāmaraṇādīnaṃ paccayato vā paccayasamūhato vā idappaccayatāti vutto.

573. Tatrāyaṃ vacanattho, imesaṃ paccayā idappaccayā. Idappaccayā eva idappaccayatā. Idappaccayānaṃ vā samūho idappaccayatā. Lakkhaṇaṃ panettha saddasatthato pariyesitabbaṃ.

574. Keci pana paṭicca sammā ca titthiyaparikappitapakatipurisādikāraṇanirapekkho uppādo paṭiccasamuppādoti evaṃ uppādamattaṃ paṭiccasamuppādoti vadanti , taṃ na yujjati. Kasmā? Suttābhāvato, suttavirodhato, gambhīranayāsambhavato, saddabhedato ca. ‘‘Uppādamattaṃ paṭiccasamuppādo’’ti hi suttaṃ natthi. Taṃ ‘‘paṭiccasamuppādo’’ti ca vadantassa padesavihārasuttavirodho āpajjati. Kathaṃ? Bhagavato hi ‘‘atha kho bhagavā rattiyā paṭhamaṃ yāmaṃ paṭiccasamuppādaṃ anulomapaṭilomaṃ manasākāsī’’ti (mahāva. 1) ādivacanato paṭiccasamuppādamanasikāro paṭhamābhisambuddhavihāro, padesavihāro ca tassekadesavihāro. Yathāha ‘‘yena svāhaṃ, bhikkhave, vihārena paṭhamābhisambuddho viharāmi, tassa padesena vihāsi’’nti (saṃ. ni. 5.11). Tatra ca paccayākāradassanena vihāsi, na uppādamattadassanenāti. Yathāha ‘‘so evaṃ pajānāmi micchādiṭṭhipaccayāpi vedayitaṃ sammādiṭṭhipaccayāpi vedayitaṃ micchāsaṅkappapaccayāpi vedayita’’nti (saṃ. ni. 5.11) sabbaṃ vitthāretabbaṃ. Evaṃ uppādamattaṃ ‘‘paṭiccasamuppādo’’ti vadantassa padesavihārasuttavirodho āpajjati. Tathā kaccānasuttavirodho.

Kaccānasuttepi hi ‘‘lokasamudayaṃ kho, kaccāna, yathābhūtaṃ sammappaññāya passato yā loke natthitā, sā na hotī’’ti (saṃ. ni. 

我来为您直译这段巴利文：
571. 这里是略说。应知缘起是诸缘法。缘生法是由彼彼诸缘所生诸法。如果问如何知道这个？由世尊语。因为世尊在缘起缘生法说示经中[说]：
"诸比丘，什么是缘起？诸比丘，缘生有老死，不论如来出世或不出世，此界住立，法住性，法定性，此缘性。如来证悟通达此，证悟通达后宣说、开示、施设、建立、开显、分别、显明，并说'你们看'。诸比丘，缘生有老死。诸比丘，缘有有生⋯⋯诸比丘，缘无明有行，不论如来出世⋯⋯并说'你们看'。诸比丘，缘无明有行。诸比丘，如是于此真如性、不虚性、不异性、此缘性。诸比丘，这称为缘起。"
572. 如是开示缘起时，以真如等异名说只是诸缘法是缘起。所以应知老死等诸法的缘相是缘起，随苦是味，邪道是现起。
它因由彼彼诸缘不多不少而生彼彼法故说为真如性，因诸缘和合时那些所生法须臾不生不存在故[说为]不虚性，因不由其他法缘而生其他法故[说为]不异性，因为如所说这些老死等由缘或缘聚故说为此缘性。
573. 这里词义是：这些[法]的缘是此缘。此缘即此缘性。或此缘的聚集是此缘性。而其相应从语法寻求。
574. 有些人说缘起即是缘已及正确离外道所计自性、神我等因而生起，如是说只是生起是缘起，那不合理。为什么？因为无经，违经，不合深理，及语义差别。因为没有"只是生起是缘起"的经。说它"是缘起"会有违分住经。如何？因为世尊以"尔时世尊在夜初分以心作意顺逆缘起"等语，作意缘起是初正觉住，分住是它的一分住。如说："诸比丘，我以初正觉所住的一分而住。"那里是以见缘相而住，不是以见只是生起而住。如说："我如是了知：缘邪见也有受，缘正见也有受，缘邪思惟也有受"，应广说一切。如是说只是生起是缘起会有违分住经。如是也违迦旃延经。
因为在迦旃延经中[说]："迦旃延，以正慧如实见世间集时，于世间所有无有性不存在"，

2.15) anulomapaṭiccasamuppādo lokapaccayato ‘‘lokasamudayo’’ti ucchedadiṭṭhisamugghātatthaṃ pakāsito, na uppādamattaṃ. Na hi uppādamattadassanena ucchedadiṭṭhiyā samugghāto hoti. Paccayānuparamadassanena pana hoti. Paccayānuparame phalānuparamatoti. Evaṃ uppādamattaṃ ‘‘paṭiccasamuppādo’’ti vadantassa kaccānasuttavirodhopi āpajjati.

Gambhīranayāsambhavatoti vuttaṃ kho panetaṃ bhagavatā ‘‘gambhīro cāyaṃ, ānanda, paṭiccasamuppādo gambhīrāvabhāso cā’’ti (dī. ni. 2.95; saṃ. ni. 2.60). Gambhīrattañca nāma catubbidhaṃ, taṃ parato vaṇṇayissāma. Taṃ uppādamatte natthi. Catubbidhanayapaṭimaṇḍitañcetaṃ paṭiccasamuppādaṃ vaṇṇayanti, tampi nayacatukkaṃ uppādamatte natthīti gambhīranayāsambhavatopi na uppādamattaṃ paṭiccasamuppādo.

575.Saddabhedatoti paṭiccasaddo ca panāyaṃ samāne kattari pubbakāle payujjamāno atthasiddhikaro hoti. Seyyathidaṃ, ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa’’nti (saṃ. ni. 2.43). Idha pana bhāvasādhanena uppādasaddena saddhiṃ payujjamāno samānassa kattu abhāvato saddabhedaṃ gacchati, na ca kiñci atthaṃ sādhetīti saddabhedatopi na uppādamattaṃ paṭiccasamuppādoti.

Tattha siyā – ‘‘hoti-saddena saddhiṃ yojayissāma ‘paṭiccasamuppādo hotī’ti’’, taṃ na yuttaṃ. Kasmā? Yogābhāvato ceva, uppādassa ca uppādapattidosato. ‘‘Paṭiccasamuppādaṃ vo, bhikkhave, desessāmi. Katamo ca, bhikkhave, paṭiccasamuppādo…pe… ayaṃ vuccati, bhikkhave, paṭiccasamuppādo’’ti (saṃ. ni. 2.1). Imesu hi padesu ekenapi saddhiṃ hoti-saddo yogaṃ na gacchati, na ca uppādo hoti. Sace bhaveyya, uppādassāpi uppādo pāpuṇeyyāti.

576. Yepi maññanti ‘‘idappaccayānaṃ bhāvo idappaccayatā, bhāvo ca nāma yo ākāro avijjādīnaṃ saṅkhārādipātubhāve hetu, so. Tasmiñca saṅkhāravikāre paṭiccasamuppādasaññā’’ti, tesaṃ taṃ na yujjati. Kasmā? Avijjādīnaṃ hetuvacanato. Bhagavatā hi ‘‘tasmātiha, ānanda, eseva hetu, etaṃ nidānaṃ, esa samudayo, esa paccayo jarāmaraṇassa yadidaṃ jāti…pe… saṅkhārānaṃ, yadidaṃ avijjā’’ti (dī. ni. 2.98 ādayo) evaṃ avijjādayova hetūti vuttā, na tesaṃ vikāro. Tasmā ‘‘paṭiccasamuppādoti paccayadhammā veditabbā’’ti iti yaṃ taṃ vuttaṃ, taṃ sammā vuttanti veditabbaṃ.



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574(续). 顺缘起是从世间因而"世间集"为断除断见而说明，不是只是生起。因为不是以见只是生起而断除断见。而是以见因不灭而[断除]。因为因不灭则果不灭。如是说只是生起是缘起也会有违迦旃延经。
关于不合深理,世尊说："阿难，此缘起甚深而现为甚深。"深性有四种，我们将在后面解说。这在只是生起中没有。他们解说此缘起具有四种方法的庄严，这四种方法在只是生起中也没有。所以因不合深理，缘起也不是只是生起。
575. 关于语义差别，这个"缘"字在同一作者的前时使用时能成就义。譬如："缘眼和色生起眼识。"但在这里与表达状态的"生起"字一起使用时，因为没有同一作者而有语义差别，不能成就任何义。所以因语义差别，缘起也不是只是生起。
这里或有人说："我们将与'有'字结合'缘起有'"，这不合理。为什么？因为没有结合，以及生起有生起的过失。因为在"诸比丘，我将为你们说缘起。诸比丘，什么是缘起⋯⋯诸比丘，这称为缘起"这些句子中，与任何一个['有'字]都不能结合，而且生起也不[能]有。如果有，则生起也会有生起。
576. 也有人认为："此缘性是诸缘的状态，状态即是无明等[在]行等显现时的因的行相。而在那行的变化上有缘起的名称"，他们的[说法]不合理。为什么？因为说无明等是因。因为世尊说："所以，阿难，这就是因，这是缘，这是集，这是老死的缘，即是生⋯⋯行的[缘]，即是无明"，如是说无明等是因，不是它们的变化。所以应知所说"应知缘起是诸缘法"是正确地说。

577. Yā panettha ‘‘paṭiccasamuppādo’’ti imāya byañjanacchāyāya uppādoyevāyaṃ vuttoti saññā uppajjati, sā imassa padassa evamatthaṃ gahetvā vūpasametabbā. Bhagavatā hi,

Dvedhā tato pavatte, dhammasamūhe yato idaṃ vacanaṃ;

Tappaccayo tatoyaṃ, phalopacārena iti vutto.

Yo hi ayaṃ paccayatāya pavatto dhammasamūho, tattha paṭiccasamuppādoti idaṃ vacanaṃ dvidhā icchanti. So hi yasmā patīyamāno hitāya sukhāya ca saṃvattati, tasmā paccetumarahanti naṃ paṇḍitāti paṭicco. Uppajjamāno ca saha sammā ca uppajjati, na ekekato, nāpi ahetutoti samuppādo. Evaṃ paṭicco ca so samuppādo cāti paṭiccasamuppādo . Apica saha uppajjatīti samuppādo, paccayasāmaggiṃ pana paṭicca apaccakkhāyāti evampi paṭiccasamuppādo. Tassa cāyaṃ hetusamūho paccayoti tappaccayattā ayampi, yathā loke semhassa paccayo guḷo semho guḷoti vuccati, yathā ca sāsane sukhappaccayo buddhānaṃ uppādo ‘‘sukho buddhānaṃ uppādo’’ti vuccati, tathā paṭiccasamuppādo icceva phalavohārena vuttoti veditabbo.

578. Atha vā,

Paṭimukhamitoti vutto, hetusamūho ayaṃ paṭiccoti;

Sahite uppādeti ca, iti vutto so samuppādo.

Yo hi esa saṅkhārādīnaṃ pātubhāvāya avijjādiekekahetusīsena niddiṭṭho hetusamūho, so sādhāraṇaphalanipphādakaṭṭhena avekallaṭṭhena ca sāmaggiaṅgānaṃ aññamaññena paṭimukhaṃ ito gatoti katvā paṭiccoti vuccati. Svāyaṃ sahiteyeva aññamaññaṃ avinibbhogavuttidhamme uppādetīti samuppādotipi vutto. Evampi paṭicco ca so samuppādo cāti paṭiccasamuppādo.

579. Aparo nayo –

Paccayatā aññoññaṃ, paṭicca yasmā samaṃ saha ca dhamme;

Ayamuppādeti tatopi, evamidha bhāsitā muninā.

Avijjādisīsena niddiṭṭhapaccayesu hi ye paccayā yaṃ saṅkhārādikaṃ dhammaṃ uppādenti, na te aññamaññaṃ apaṭicca aññamaññavekalle sati uppādetuṃ samatthāti. Tasmā paṭicca samaṃ saha ca na ekekadesaṃ, nāpi pubbāparabhāvena ayaṃ paccayatā dhamme uppādetīti atthānusāravohārakusalena muninā evamidha bhāsitā, paṭiccasamuppādotveva bhāsitāti attho.

580. Evaṃ bhāsamānena ca,

Purimena sassatādīna, mabhāvo pacchimena ca padena;

Ucchedādivighāto, dvayena paridīpito ñāyo.

Purimenāti paccayasāmaggiparidīpakena paṭiccapadena pavattidhammānaṃ paccayasāmaggiyaṃ āyattavuttittā sassatāhetuvisamahetuvasavattivādappabhedānaṃ sassatādīnaṃ abhāvo paridīpito hoti? Kiṃ hi sassatānaṃ, ahetuādivasena vā pavattānaṃ paccayasāmaggiyāti? Pacchimena ca padenāti dhammānaṃ uppādaparidīpakena samuppādapadena paccayasāmaggiyaṃ dhammānaṃ uppattito vihatā ucchedanatthikaakiriyavādāti ucchedādivighāto paridīpito hoti. Purimapurimapaccayavasena hi punappunaṃ uppajjamānesu dhammesu kuto ucchedo, natthikākiriyavādā cāti. Dvayenāti sakalena paṭiccasamuppādavacanena tassā tassā paccayasāmaggiyā santatiṃ avicchinditvā tesaṃ tesaṃ dhammānaṃ sambhavato majjhimā paṭipadā, ‘‘so karoti so paṭisaṃvedeti, añño karoti añño paṭisaṃvedetī’’ti vādappahānaṃ, janapadaniruttiyā anabhiniveso, samaññāya anatidhāvananti ayaṃ ñāyo paridīpito hotīti ayaṃ tāva paṭiccasamuppādoti vacanamattassa attho.



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577. 这里若因"缘起"这词的词形而生起"这只是生起"的想法，应理解此词的义而平息。因为世尊，
因为在二种转起，法聚中此语，
彼因故此以，果的假说而说。
因为这依缘性转起的法聚，于此"缘起"这语想要二种。因为它被接受时导向利益和快乐，所以智者应接受它为"缘"。生起时且正确地一起生起，不是一一[生起]，也不是无因，故为"和起"。如是既是缘又是和起故为"缘起"。又因一起生起故为"和起"，因接受不舍缘和合，如是也为"缘起"。而因为此是它的因聚的缘，所以这也[称为缘起]，如世间痰的因糖称为痰糖，如教中佛出世的乐因说为"佛出世乐"，如是应知以果的假说而说为缘起。
578. 或者，
说为向前来，因聚此为缘，
且生和合[法]，故说为和起。
因为这以无明等每一因为首而说明的能使行等显现的因聚，因以共通果的成就义和无缺义，和合支分互相向前而来，故说为"缘"。这只在和合时生起互不相离运作的诸法，故也说为"和起"。如是既是缘又是和起故为"缘起"。
579. 另一方法：
因为缘性互相，缘且同时俱法，
此生起故此中，牟尼如是所说。
因为在以无明等为首所说的诸缘中，那些能生起行等诸法的诸缘，不是不互相缘，在互相缺乏时能生起。所以善于义理和言说的牟尼说此缘性缘且同时俱，非一一分，非前后性地生起诸法，即是说为"缘起"的意思。
580. 如是说时，
由前[词]常等，无有由后词，
断等破除以，二[词]显示理法。
"由前[词]"即由显示缘和合的"缘"字，因为转起诸法依赖缘和合而运作，故显示常论、无因论、不平等因论、自在论等差别的常等无有。因为何来常住或依无因等而转起的缘和合？"由后词"即由显示诸法生起的"起"字，因为在缘和合中诸法生起，故显示破除断论、无有论、无作论的断等。因为在依前前因而一再生起的诸法中，何来断灭、无有、无作论？"以二[词]"即由整个缘起语，因为不断那那缘和合的相续而有那那诸法生起，故显示中道、断除"他作他受""此作彼受"等论、不执著地方语言、不超越名言的这理法。这首先是"缘起"这语词的义。

581. Yā panāyaṃ bhagavatā paṭiccasamuppādaṃ desentena ‘‘avijjāpaccayā saṅkhārā’’tiādinā nayena nikkhittā tanti, tassā atthasaṃvaṇṇanaṃ karontena vibhajjavādimaṇḍalaṃ otaritvā ācariye anabbhācikkhantena sakasamayaṃ avokkamantena parasamayaṃ anāyūhantena suttaṃ appaṭibāhantena vinayaṃ anulomentena mahāpadese olokentena dhammaṃ dīpentena atthaṃ saṅgāhentena tamevatthaṃ punarāvattetvā aparehipi pariyāyantarehi niddisantena ca yasmā atthasaṃvaṇṇanā kātabbā hoti, pakatiyāpi ca dukkarāva paṭiccasamuppādassa atthasaṃvaṇṇanā. Yathāhu porāṇā –

‘‘Saccaṃ satto paṭisandhi, paccayākārameva ca;

Duddasā caturo dhammā, desetuṃ ca sudukkarā’’ti.

Tasmā aññatra āgamādhigamappattehi na sukarā paṭiccasamuppādassatthavaṇṇanāti paritulayitvā,

Vattukāmo ahaṃ ajja, paccayākāravaṇṇanaṃ;

Patiṭṭhaṃ nādhigacchāmi, ajjhogāḷhova sāgaraṃ.

Sāsanaṃ panidaṃ nānā, desanānayamaṇḍitaṃ;

Pubbācariyamaggo ca, abbocchinno pavattati.

Yasmā tasmā tadubhayaṃ, sannissāyatthavaṇṇanaṃ;

Ārabhissāmi etassa, taṃ suṇātha samāhitā.

Vuttañhetaṃ pubbācariyehi –

‘‘Yo koci maṃ aṭṭhikatvā suṇeyya,

Labhetha pubbāpariyaṃ visesaṃ;

Laddhāna pubbāpariyaṃ visesaṃ,

Adassanaṃ maccurājassa gacche’’ti.

582. Iti avijjāpaccayā saṅkhārātiādīsu hi āditoyeva tāva,

Desanābhedato attha, lakkhaṇekavidhādito. Aṅgānañca vavatthānā, viññātabbo vinicchayo.

Tattha desanābhedatoti bhagavato hi vallihārakānaṃ catunnaṃ purisānaṃ valligahaṇaṃ viya ādito vā majjhato vā paṭṭhāya yāva pariyosānaṃ, tathā pariyosānato vā majjhato vā paṭṭhāya yāva ādīti catubbidhā paṭiccasamuppādadesanā.

Yathā hi vallihārakesu catūsu purisesu eko valliyā mūlameva paṭhamaṃ passati, so taṃ mūle chetvā sabbaṃ ākaḍḍhitvā ādāya kamme upaneti, evaṃ bhagavā ‘‘iti kho, bhikkhave, avijjāpaccayā saṅkhārā…pe… jātipaccayā jarāmaraṇa’’nti (ma. ni. 1.402; saṃ. ni. 2.2) ādito paṭṭhāya yāva pariyosānāpi paṭiccasamuppādaṃ deseti.

Yathā pana tesu purisesu eko valliyā majjhaṃ paṭhamaṃ passati, so majjhe chinditvā uparibhāgaññeva ākaḍḍhitvā ādāya kamme upaneti, evaṃ bhagavā ‘‘tassa taṃ vedanaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Yā vedanāsu nandī, tadupādānaṃ. Tassupādānapaccayā bhavo, bhavapaccayā jātī’’ti (ma. ni. 1.409; saṃ. ni. 3.5) majjhato paṭṭhāya yāva pariyosānāpi deseti.

Yathā ca tesu purisesu eko valliyā aggaṃ paṭhamaṃ passati, so agge gahetvā aggānusārena yāva mūlā sabbaṃ ādāya kamme upaneti, evaṃ bhagavā ‘‘jātipaccayā jarāmaraṇanti iti kho panetaṃ vuttaṃ, jātipaccayā nu kho, bhikkhave, jarāmaraṇaṃ no vā kathaṃ vo ettha hotīti? Jātipaccayā, bhante, jarāmaraṇaṃ. Evaṃ no ettha hoti jātipaccayā jarāmaraṇanti. Bhavapaccayā jāti…pe… avijjāpaccayā saṅkhārāti iti kho panetaṃ vuttaṃ, avijjāpaccayā nu kho, bhikkhave, saṅkhārā no vā kathaṃ vo ettha hotī’’ti (ma. ni. 

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581. 关于世尊开示缘起时以"缘无明有行"等方式所说的教法，为其作义释时，应进入分别说者的范围，不诽谤诸师，不违背自宗，不攻击他宗，不违背经，随顺律，观察大教法，显明法，摄取义，再重复那义，以其他方式说明而作义释，而且缘起的义释本来就很难做。如古人说：
"谛、有情、结生，以及缘起法，
四法难见且，开示极难为。"
所以考虑到除了达到传承和证悟者外，不容易作缘起的义释，[我想]：
我今欲说明，缘起之义释，
不得立足处，如沉入大海。
然此教法以，种种说法饰，
古师之道路，相续而不断。
是故依彼二，我将作义释，
请专心谛听，此义我将说。
因为古师说：
"若有谁专心，听我所说明，
将得前后分，殊胜之差别，
获得前后分，殊胜差别已，
将能得超越，死王不见处。"
582. 如是在"缘无明有行"等中，首先，
应由说示差别，义相一种等，
及支分确立，了知其抉择。
其中"由说示差别"，即世尊如同四个采藤人取藤那样，从始或中至终，如是从终或中至始，有四种缘起说示。
如同四个采藤人中，一人首先见到藤根，他从根砍断拉出全部取来用于工作，如是世尊从始至终也说示缘起："诸比丘，如是缘无明有行⋯⋯缘生有老死。"
如其中一人首先见到藤中部，他从中间砍断只拉出上部取来用于工作，如是世尊从中至终也说示："他喜欢、称赞、执着住于那受，生起喜。于诸受的喜即是取。缘他的取有有，缘有有生。"
如其中一人首先见到藤尖，他抓住尖端沿着尖寻至根部取全部来用于工作，如是世尊从终至始也说示："说'缘生有老死'，诸比丘，是否缘生有老死？你们于此如何？世尊，缘生有老死，我们于此如是[认为]'缘生有老死'。'缘有有生'⋯⋯'缘无明有行'，诸比丘，是否缘无明有行？你们于此如何？"

1.403) pariyosānato paṭṭhāya yāva āditopi paṭiccasamuppādaṃ deseti.

Yathā panetesu purisesu eko valliyā majjhameva paṭhamaṃ passati, so majjhe chinditvā heṭṭhā otaranto yāva mūlā ādāya kamme upaneti, evaṃ bhagavā ‘‘ime ca, bhikkhave, cattāro āhārā kinnidānā, kiṃsamudayā, kiṃjātikā, kiṃpabhavā? Ime cattāro āhārā taṇhānidānā, taṇhāsamudayā, taṇhājātikā, taṇhāpabhavā. Taṇhā kinnidānā… vedanā… phasso… saḷāyatanaṃ… nāmarūpaṃ… viññāṇaṃ… saṅkhārā kinnidānā…pe… saṅkhārā avijjānidānā…pe… avijjāpabhavā’’ti (saṃ. ni. 2.11) majjhato paṭṭhāya yāva ādito deseti.

583. Kasmā panevaṃ desetīti? Paṭiccasamuppādassa samantabhaddakattā sayañca desanāvilāsappattattā. Samantabhaddako hi paṭiccasamuppādo, tato tato ñāyapaṭivedhāya saṃvattatiyeva . Desanāvilāsappatto ca bhagavā catuvesārajjapaṭisambhidāyogena catubbidhagambhīrabhāvappattiyā ca. So desanāvilāsappattattā nānānayeheva dhammaṃ deseti.

Visesato panassa yā ādito paṭṭhāya anulomadesanā, sā pavattikāraṇavibhāgasaṃmūḷhaṃ veneyyajanaṃ samanupassato yathāsakehi kāraṇehi pavattisandassanatthaṃ uppattikkamasandassanatthañca pavattāti viññātabbā. Yā pariyosānato paṭṭhāya paṭilomadesanā, sā ‘‘kicchaṃ vatāyaṃ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati cā’’tiādinā (dī. ni. 2.57; saṃ. ni. 2.4) nayena kicchāpannaṃ lokaṃ anuvilokayato pubbabhāgapaṭivedhānusārena tassa tassa jarāmaraṇādikassa dukkhassa attanā adhigatakāraṇasandassanatthaṃ. Yā majjhato paṭṭhāya yāva ādi pavattā, sā āhāranidānavavatthāpanānusārena yāva atītaṃ addhānaṃ atiharitvā puna atītaddhato pabhuti hetuphalapaṭipāṭisandassanatthaṃ. Yā pana majjhato paṭṭhāya yāva pariyosānaṃ pavattā, sā paccuppanne addhāne anāgataddhahetusamuṭṭhānato pabhuti anāgataddhasandassanatthaṃ. Tāsu yā pavattikāraṇasammūḷhassa veneyyajanassa yathāsakehi kāraṇehi pavattisandassanatthaṃ uppattikkamasandassanatthañca ādito paṭṭhāya anulomadesanā vuttā, sā idha nikkhittāti veditabbā.

584. Kasmā panettha avijjā ādito vuttā, kiṃ pakativādīnaṃ pakati viya avijjāpi akāraṇaṃ mūlakāraṇaṃ lokassāti? Na akāraṇaṃ. ‘‘Āsavasamudayā avijjāsamudayo’’ti (ma. ni. 1.103) hi avijjāya kāraṇaṃ vuttaṃ. Atthi pana pariyāyo yena mūlakāraṇaṃ siyā, ko pana soti? Vaṭṭakathāya sīsabhāvo.

Bhagavā hi vaṭṭakathaṃ kathento dve dhamme sīsaṃ katvā katheti, avijjaṃ vā. Yathāha – ‘‘purimā, bhikkhave, koṭi na paññāyati avijjāya ‘ito pubbe avijjā nāhosi, atha pacchā samabhavī’ti, evañcetaṃ, bhikkhave, vuccati, atha ca pana paññāyati idappaccayā avijjā’’ti (a. ni. 10.61). Bhavataṇhaṃ vā. Yathāha – ‘‘purimā, bhikkhave, koṭi na paññāyati bhavataṇhāya ‘ito pubbe bhavataṇhā nāhosi, atha pacchā samabhavī’ti, evañcetaṃ, bhikkhave, vuccati, atha ca pana paññāyati idappaccayā bhavataṇhā’’ti (a. ni. 10.62).



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582(续). 从终至始也说示缘起。
如其中一人首先见到藤中部，他从中间砍断向下至根部取来用于工作，如是世尊从中至始也说示："诸比丘，这四食以何为因，以何为集，以何为生，以何为源？这四食以爱为因，以爱为集，以爱为生，以爱为源。爱以何为因⋯⋯受⋯⋯触⋯⋯六处⋯⋯名色⋯⋯识⋯⋯行以何为因⋯⋯行以无明为因⋯⋯以无明为源。"
583. 为什么如是说示？因为缘起是完全善妙的，且[世尊]自己达到说示自在。因为缘起完全善妙，从处处导向真理的通达。世尊由具足四无畏和四无碍解及达到四种甚深性而达到说示自在。他因达到说示自在而以种种方法说法。
特别是从始的顺说，应知是为见到迷惑于转起原因差别的所化众生，为显示以各自原因的转起及显示生起次第而转起。从终的逆说，是为以"此世间陷于苦难，生老死堕转生"等方法观察陷于苦难的世间，随顺前分通达而显示各自所证得的老死等苦的原因。从中至始的[说]，是为随顺确立食因而超越过去世，再从过去世开始显示因果次第。而从中至终的[说]，是为从现在世中未来世因生起开始显示未来世。其中为迷惑于转起原因的所化众生，为显示以各自原因的转起及显示生起次第而从始的顺说，应知这里是说这个。
584. 为什么这里首说无明，是否如自性论者的自性那样，无明也是世间的无因根本因？不是无因。因为说"缘漏集有无明集"，说明无明有因。但有方法可称为根本因，是什么？即是轮转说的首要。
因为世尊说轮转说时以两法为首说，或无明。如说："诸比丘，无明的前际不可知，[不能说]'从此前无明不存在，之后才生起'，诸比丘，虽如是说，然而可知此缘无明。"或有爱。如说："诸比丘，有爱的前际不可知，[不能说]'从此前有爱不存在，之后才生起'，诸比丘，虽如是说，然而可知此缘有爱。"

585. Kasmā pana bhagavā vaṭṭakathaṃ kathento ime dve dhamme sīsaṃ katvā kathetīti? Sugatiduggatigāmino kammassa visesahetubhūtattā. Duggatigāmino hi kammassa visesahetu avijjā. Kasmā? Yasmā avijjābhibhūto puthujjano aggisantāpalaguḷābhighātaparissamābhibhūtā vajjhagāvī tāya parissamāturatāya nirassādampi attano anatthāvahampi ca uṇhodakapānaṃ viya kilesasantāpato nirassādampi duggatinipātanato ca attano anatthāvahampi pāṇātipātādiṃ anekappakāraṃ duggatigāmikammaṃ ārabhati. Sugatigāmino pana kammassa visesahetu bhavataṇhā. Kasmā? Yasmā bhavataṇhābhibhūto puthujjano sā vuttappakārā gāvī sītūdakataṇhāya saassādaṃ attano parissamavinodanañca sītūdakapānaṃ viya kilesasantāpavirahato saassādaṃ sugatisampāpanena attano duggatidukkhaparissamavinodanañca pāṇātipātā veramaṇiādiṃ anekappakāraṃ sugatigāmikammaṃ ārabhati.

586. Etesu pana vaṭṭakathāya sīsabhūtesu dhammesu katthaci bhagavā ekadhammamūlikaṃ desanaṃ deseti. Seyyathidaṃ, ‘‘iti kho, bhikkhave, avijjūpanisā saṅkhārā, saṅkhārūpanisaṃ viññāṇa’’ntiādi (saṃ. ni. 2.23). Tathā ‘‘upādāniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati, taṇhāpaccayā upādāna’’ntiādi (saṃ. ni. 2.52). Katthaci ubhayamūlikampi. Seyyathidaṃ, ‘‘avijjānīvaraṇassa, bhikkhave, bālassa taṇhāya sampayuttassa evamayaṃ kāyo samudāgato. Iti ayañceva kāyo bahiddhā ca nāmarūpaṃ itthetaṃ dvayaṃ. Dvayaṃ paṭicca phasso saḷevāyatanāni, yehi phuṭṭho bālo sukhadukkhaṃ paṭisaṃvedetī’’tiādi (saṃ. ni. 2.19). Tāsu desanāsu ‘‘avijjāpaccayā saṅkhārā’’ti ayamidha avijjāvasena ekadhammamūlikā desanāti veditabbā. Evaṃ tāvettha desanābhedato viññātabbo vinicchayo.



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585. 为什么世尊说轮转说时以这两法为首说？因为是往善趣恶趣业的殊胜因。因为无明是往恶趣业的殊胜因。为什么？因为被无明所制的凡夫，如被火热、疲劳、打击的苦恼所制的待宰牛，因那痛苦的折磨，如饮热水虽无味且有害于自己，[他]也从烦恼热恼而无味且因堕恶趣而有害于自己而作杀生等种种往恶趣业。而有爱是往善趣业的殊胜因。为什么？因为被有爱所制的凡夫，如所说那种牛因冷水欲而[饮]有味且能除自己疲劳的冷水，他也从离烦恼热恼而有味且因达善趣能除自己恶趣苦恼而作离杀生等种种往善趣业。
586. 在这些轮转说的首要法中，世尊有处说以一法为根的说示。譬如："诸比丘，如是行以无明为所依，识以行为所依"等。如是"诸比丘，住于观察有取诸法之味者，爱增长，缘爱有取"等。有处也[说]以二[法]为根。譬如："诸比丘，为无明所盖、与爱相应的愚人，如是此身生起。如是此身及外名色，如是此二。缘二有触六处，愚人为彼所触而感受苦乐"等。在那些说示中，应知这里"缘无明有行"是以无明为主的一法为根的说示。如是首先应从说示差别了知抉择。

587.Atthatoti avijjādīnaṃ padānaṃ atthato. Seyyathidaṃ, pūretuṃ ayuttaṭṭhena kāyaduccaritādi avindiyaṃ nāma, aladdhabbanti attho. Taṃ avindiyaṃ vindatīti avijjā. Tabbiparītato kāyasucaritādi vindiyaṃ nāma, taṃ vindiyaṃ na vindatīti avijjā. Khandhānaṃ rāsaṭṭhaṃ, āyatanānaṃ āyatanaṭṭhaṃ, dhātūnaṃ suññaṭṭhaṃ, indriyānaṃ adhipatiyaṭṭhaṃ, saccānaṃ tathaṭṭhaṃ aviditaṃ karotītipi avijjā. Dukkhādīnaṃ pīḷanādivasena vuttaṃ catubbidhaṃ atthaṃ aviditaṃ karotītipi avijjā. Antavirahite saṃsāre sabbayonigatibhavaviññāṇaṭṭhitisattāvāsesu satte javāpetīti avijjā. Paramatthato avijjamānesu itthipurisādīsu javati, vijjamānesupi khandhādīsu na javatīti avijjā. Apica cakkhuviññāṇādīnaṃ vatthārammaṇānaṃ paṭiccasamuppādapaṭiccasamuppannānañca dhammānaṃ chādanatopi avijjā.

Yaṃ paṭicca phalameti, so paccayo. Paṭiccāti na vinā apaccakkhatvāti attho. Etīti uppajjati ceva pavattati cāti attho. Apica upakārakaṭṭho paccayaṭṭho. Avijjā ca sā paccayo cāti avijjāpaccayo. Tasmā avijjāpaccayā.

Saṅkhatamabhisaṅkharontīti saṅkhārā. Apica avijjāpaccayā saṅkhārā, saṅkhārasaddena āgatasaṅkhārāti duvidhā saṅkhārā. Tattha puññāpuññāneñjābhisaṅkhārā tayo, kāyavacīcittasaṅkhārā tayoti ime cha avijjāpaccayā saṅkhārā. Te sabbepi lokiyakusalākusalacetanāmattameva honti.

Saṅkhatasaṅkhāro, abhisaṅkhatasaṅkhāro, abhisaṅkharaṇakasaṅkhāro, payogābhisaṅkhāroti ime pana cattāro saṅkhāra-saddena āgatasaṅkhārā. Tattha ‘‘aniccā vata saṅkhārā’’tiādīsu (dī. ni. 2.221, 272; saṃ. ni. 1.186) vuttā sabbepi sappaccayā dhammā saṅkhatasaṅkhārā nāma. Kammanibbattā tebhūmakā rūpārūpadhammā abhisaṅkhatasaṅkhārāti aṭṭhakathāsu vuttā, tepi ‘‘aniccā vata saṅkhārā’’ti (dī. ni. 2.221; 272; saṃ. ni. 1.186) ettheva saṅgahaṃ gacchanti. Visuṃ pana nesaṃ āgataṭṭhānaṃ na paññāyati. Tebhūmikakusalākusalacetanā pana abhisaṅkharaṇakasaṅkhāroti vuccati, tassa ‘‘avijjāgatoyaṃ, bhikkhave, purisapuggalo puññañceva saṅkhāraṃ abhisaṅkharotī’’tiādīsu (saṃ. ni. 2.51) āgataṭṭhānaṃ paññāyati. Kāyikacetasikaṃ pana vīriyaṃ payogābhisaṅkhāroti vuccati, so ‘‘yāvatikā abhisaṅkhārassa gati, tāvatikā gantvā akkhāhataṃ maññe aṭṭhāsī’’tiādīsu (a. ni. 3.15) āgato.

Na kevalañca eteyeva, aññepi ‘‘saññāvedayitanirodhaṃ samāpajjantassa kho, āvuso visākha, bhikkhuno paṭhamaṃ nirujjhati vacīsaṅkhāro, tato kāyasaṅkhāro, tato cittasaṅkhāro’’tiādinā (ma. ni. 

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587. "从义"即无明等词的义。譬如，因不应实行义故身恶行等称为不应得，即不可得的意思。寻求那不应得故为"无明"。相反地，身善行等称为应得，不寻求那应得故为"无明"。使蕴的聚集义、处的处所义、界的空义、根的增上义、谛的真实义不被知故也为"无明"。使苦等以逼迫等说的四种义不被知故也为"无明"。在无边际的轮回中，使众生奔走于一切生趣、趣、有、识住、有情居故为"无明"。在胜义上不存在的女人、男人等中奔走，在存在的蕴等中不奔走故为"无明"。又因遮蔽眼识等的所依所缘和缘起缘生诸法故也为"无明"。
所缘而果至为"缘"。"缘"即不离、不舍之义。"至"即生起及转起之义。又助益义是缘义。无明且它是缘故为"无明缘"。所以[说]"缘无明"。
造作有为故为"行"。又有两种行：缘无明的行和以行字所来的行。其中福、非福、不动三种行，身、语、心三种行，这六种是缘无明的行。它们一切只是世间善不善思而已。
而有为行、被造作行、造作行、加行，这四种是以行字所来的行。其中在"诸行无常"等中说的一切有缘诸法称为有为行。注释中说由业所生的三界色无色法为被造作行，它们也包含在"诸行无常"中，但不见有别处说它们。而三界善不善思称为造作行，见于"诸比丘，此人为无明所至而造作福行"等处。而身心精进称为加行，它出现在"走尽所有加行所至处，如被击的车轮般而住"等处。
不仅这些，其他也以"朋友毗舍佉，比丘入想受灭定时，首先灭语行，然后[灭]身行，然后[灭]心行"等，

1.464) nayena saṅkhāra-saddena āgatā aneke saṅkhārā. Tesu natthi so saṅkhāro, yo saṅkhatasaṅkhārehi saṅgahaṃ na gaccheyya, ito paraṃ saṅkhārapaccayā viññāṇantiādīsu vuttaṃ vuttanayeneva veditabbaṃ.

Avutte pana vijānātīti viññāṇaṃ. Namatīti nāmaṃ. Ruppatīti rūpaṃ. Āye tanoti āyatañca nayatīti āyatanaṃ. Phusatīti phasso. Vedayatīti vedanā. Paritassatīti taṇhā. Upādiyatīti upādānaṃ. Bhavati bhāvayati cāti bhavo. Jananaṃ jāti. Jiraṇaṃ jarā. Maranti etenāti maraṇaṃ. Socanaṃ soko. Paridevanaṃ paridevo. Dukkhayatīti dukkhaṃ. Uppādaṭṭhitivasena vā dvidhā khaṇatītipi dukkhaṃ. Dummanabhāvo domanassaṃ. Bhuso āyāso upāyāso.

Sambhavantīti abhinibbattanti. Na kevalañca sokādīheva, atha kho sabbapadehi sambhavanti-saddassa yojanā kātabbā. Itarathā hi ‘‘avijjāpaccayā saṅkhārā’’ti vutte kiṃ karontīti na paññāyeyya, sambhavantīti pana yojanāya sati avijjā ca sā paccayo cāti avijjāpaccayo. Tasmā avijjāpaccayā saṅkhārā sambhavantīti paccayapaccayuppannavavatthānaṃ kataṃ hoti. Esa nayo sabbattha.

Evanti niddiṭṭhanayanidassanaṃ. Tena avijjādīheva kāraṇehi, na issaranimmānādīhīti dasseti. Etassāti yathāvuttassa. Kevalassāti asammissassa, sakalassa vā. Dukkhakkhandhassāti dukkhasamūhassa, na sattassa, na sukhasubhādīnaṃ. Samudayoti nibbatti. Hotīti sambhavati. Evamettha atthato viññātabbo vinicchayo.

588.Lakkhaṇāditoti avijjādīnaṃ lakkhaṇādito. Seyyathidaṃ – aññāṇalakkhaṇā avijjā, sammohanarasā, chādanapaccupaṭṭhānā, āsavapadaṭṭhānā. Abhisaṅkharaṇalakkhaṇā saṅkhārā, āyūhanarasā, cetanāpaccupaṭṭhānā, avijjāpadaṭṭhānā. Vijānanalakkhaṇaṃ viññāṇaṃ, pubbaṅgamarasaṃ, paṭisandhipaccupaṭṭhānaṃ, saṅkhārapadaṭṭhānaṃ, vatthārammaṇapadaṭṭhānaṃ vā. Namanalakkhaṇaṃ nāmaṃ, sampayogarasaṃ, avinibbhogapaccupaṭṭhānaṃ, viññāṇapadaṭṭhānaṃ. Ruppanalakkhaṇaṃ rūpaṃ, vikiraṇarasaṃ, abyākatapaccupaṭṭhānaṃ, viññāṇapadaṭṭhānaṃ. Āyatanalakkhaṇaṃ saḷāyatanaṃ, dassanādirasaṃ, vatthudvārabhāvapaccupaṭṭhānaṃ, nāmarūpapadaṭṭhānaṃ. Phusanalakkhaṇo phasso, saṅghaṭṭanaraso, saṅgatipaccupaṭṭhāno, saḷāyatanapadaṭṭhāno. Anubhavanalakkhaṇā vedanā, visayarasasambhogarasā, sukhadukkhapaccupaṭṭhānā, phassapadaṭṭhānā. Hetulakkhaṇā taṇhā, abhinandanarasā, atittabhāvapaccupaṭṭhānā, vedanāpadaṭṭhānā. Gahaṇalakkhaṇaṃ upādānaṃ, amuñcanarasaṃ, taṇhādaḷhattadiṭṭhipaccupaṭṭhānaṃ, taṇhāpadaṭṭhānaṃ. Kammakammaphalalakkhaṇo bhavo, bhāvanabhavanaraso, kusalākusalābyākatapaccupaṭṭhāno , upādānapadaṭṭhāno. Jātiādīnaṃ lakkhaṇādīni saccaniddese vuttanayeneva veditabbāni. Evamettha lakkhaṇāditopi viññātabbo vinicchayo.



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587(续). 方式而以行字所来的诸多行。在这些中没有任何行不被有为行所包含，此后在"缘行有识"等中所说应如所说方式而知。
未说而了知为"识"。倾向为"名"。变坏为"色"。伸展处所且引导为"处"。触为"触"。感受为"受"。渴爱为"爱"。取著为"取"。存在且使存在为"有"。生为"生"。衰老为"老"。以此死为"死"。忧愁为"忧"。悲叹为"悲"。使苦为"苦"。或以生住而二种掘为"苦"。意不好的状态为"忧"。极度疲惫为"恼"。
"生起"即显现。不仅与忧等，而且应与一切词结合"生起"字。否则说"缘无明有行"时不明白做什么，但有"生起"的结合时，无明且它是缘故为无明缘。所以"缘无明行生起"即作了缘与缘生的确立。一切处都是这方法。
"如是"为所说方法的指示。以此显示只由无明等因，不由自在天创造等。"此"为如所说。"纯"为不杂或全部。"苦蕴"为苦的聚集，不是有情，不是乐、净等。"集"为生起。"有"为生起。如是这里应从义了知抉择。
588. "从相等"即无明等的相等。譬如 - 无明以不知为相，以迷惑为味，以遮蔽为现起，以漏为足处。行以造作为相，以努力为味，以思为现起，以无明为足处。识以了知为相，以前导为味，以结生为现起，以行为足处，或以所依所缘为足处。名以倾向为相，以相应为味，以不相离为现起，以识为足处。色以变坏为相，以分散为味，以无记为现起，以识为足处。六处以处为相，以见等为味，以所依门的状态为现起，以名色为足处。触以触为相，以撞击为味，以和合为现起，以六处为足处。受以感受为相，以受用所缘为味，以乐苦为现起，以触为足处。爱以因为相，以欢喜为味，以不满足的状态为现起，以受为足处。取以执取为相，以不放为味，以爱的坚固和见为现起，以爱为足处。有以业和业果为相，以使有和存在为味，以善不善无记为现起，以取为足处。生等的相等应如谛说明中所说方式而知。如是这里应从相等了知抉择。

589.Ekavidhāditoti ettha avijjā aññāṇādassanamohādibhāvato ekavidhā. Appaṭipattimicchāpaṭipattito duvidhā. Tathā sasaṅkhārāsaṅkhārato. Vedanattayasampayogato tividhā. Catusaccapaṭivedhato catubbidhā. Gatipañcakādīnavacchādanato pañcavidhā. Dvārārammaṇato pana sabbesupi arūpadhammesu chabbidhatā veditabbā.

Saṅkhārā sāsavavipākadhammadhammādibhāvato ekavidhā. Kusalākusalato duvidhā. Tathā parittamahaggatahīnamajjhimamicchattaniyatāniyatato. Tividhā puññābhisaṅkhārādibhāvato. Catubbidhā catuyonisaṃvattanato. Pañcavidhā pañcagatigāmito.

Viññāṇaṃ lokiyavipākādibhāvato ekavidhaṃ. Sahetukāhetukādito duvidhaṃ. Bhavattayapariyāpannato, vedanattayasampayogato, ahetukadvihetukatihetukato ca tividhaṃ. Yonigativasena catubbidhaṃ, pañcavidhañca.

Nāmarūpaṃ viññāṇasannissayato kammapaccayato ca ekavidhaṃ. Sārammaṇanārammaṇato duvidhaṃ. Atītādito tividhaṃ. Yonigativasena catubbidhaṃ, pañcavidhañca.

Saḷāyatanaṃ sañjātisamosaraṇaṭṭhānato ekavidhaṃ. Bhūtappasādaviññāṇādito duvidhaṃ. Sampattāsampattanobhayagocarato tividhaṃ. Yonigatipariyāpannato catubbidhaṃ pañcavidhañcāti iminā nayena phassādīnampi ekavidhādibhāvo veditabboti evamettha ekavidhāditopi viññātabbo vinicchayo.

590.Aṅgānañca vavatthānāti sokādayo cettha bhavacakkassa avicchedadassanatthaṃ vuttā. Jarāmaraṇabbhāhatassa hi bālassa te sambhavanti. Yathāha – ‘‘assutavā, bhikkhave, puthujjano sārīrikāya dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohamāpajjatī’’ti (saṃ. ni. 4.252). Yāva ca tesaṃ pavatti, tāva avijjāyāti punapi avijjāpaccayā saṅkhārāti sambandhameva hoti bhavacakkaṃ. Tasmā tesaṃ jarāmaraṇeneva ekasaṅkhepaṃ katvā dvādaseva paṭiccasamuppādaṅgānīti veditabbāni. Evamettha aṅgānaṃ vavatthānatopi viññātabbo vinicchayo.

Ayaṃ tāvettha saṅkhepakathā.

Avijjāpaccayāsaṅkhārapadakathā

561. Ayaṃ pana vitthāranayo – avijjāti suttantapariyāyena dukkhādīsu catūsu ṭhānesu aññāṇaṃ, abhidhammapariyāyena pubbantādīhi saddhiṃ aṭṭhasu. Vuttañhetaṃ ‘‘tattha katamā avijjā, dukkhe aññāṇaṃ…pe… dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ, pubbante aññāṇaṃ, aparante, pubbantāparante, idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇa’’nti (dha. sa. 1106). Tattha kiñcāpi ṭhapetvā lokuttaraṃ saccadvayaṃ sesaṭṭhānesu ārammaṇavasena avijjā uppajjati, evaṃ santepi paṭicchādanavaseneva idha adhippetā. Sā hi uppannā dukkhasaccaṃ paṭicchādetvā tiṭṭhati, yāthāvasarasalakkhaṇaṃ paṭivijjhituṃ na deti, tathā samudayaṃ, nirodhaṃ, maggaṃ, pubbantasaṅkhātaṃ atītaṃ khandhapañcakaṃ, aparantasaṅkhātaṃ anāgataṃ khandhapañcakaṃ, pubbantāparantasaṅkhātaṃ tadubhayaṃ, idappaccayatāpaṭiccasamuppannadhammasaṅkhātaṃ idappaccayatañceva paṭiccasamuppannadhamme ca paṭicchādetvā tiṭṭhati. ‘‘Ayaṃ avijjā, ime saṅkhārā’’ti evaṃ yāthāvasarasalakkhaṇamettha paṭivijjhituṃ na deti. Tasmā dukkhe aññāṇaṃ…pe… idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇanti vuccati.



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589. "从一种等"，这里无明因为是不知、不见、痴等状态故为一种。从不行和邪行故为二种。如是从有行和无行故[也为二种]。从与三受相应故为三种。从对四谛的通达故为四种。从遮蔽五趣等过患故为五种。而从门和所缘，应知在一切无色法中都为六种。
行因为是有漏、有果法等状态故为一种。从善不善故为二种。如是从有限大、低中、邪性决定不决定故[也为二种]。从福行等状态故为三种。从导向四生故为四种。从往五趣故为五种。
识因为是世间异熟等状态故为一种。从有因无因等故为二种。从属于三有，从与三受相应，从无因二因三因故为三种。从生趣故为四种和五种。
名色因为依识和缘业故为一种。从有所缘无所缘故为二种。从过去等故为三种。从生趣故为四种和五种。
六处因为生起和汇集处故为一种。从大种净色和识等故为二种。从已至、未至、两者所缘故为三种。从属于生趣故为四种和五种。以此方法应知触等也有一种等的状态。如是这里应从一种等了知抉择。
590. "诸支的确立"，这里忧等是为显示有轮不断而说。因为为老死所击的愚人，它们生起。如说："诸比丘，无闻凡夫为身体的苦受所触时，忧愁、疲惫、悲叹、捶胸而哭、陷于痴迷。"只要它们转起，就有无明，所以再以"缘无明有行"而有轮相续。所以应知它们与老死为一类，[总共]为十二缘起支。如是这里应从诸支确立了知抉择。
这首先是这里的略说。
缘无明有行句的解说
561. 这是广说方法 - "无明"，依经的方式是对苦等四处的不知，依阿毗达摩的方式是对前际等八处。因为说"其中什么是无明？对苦不知⋯⋯对苦灭道不知，对前际不知，对后际不知，对前后际不知，对此缘性缘生诸法不知。"其中虽然除去出世间二谛，余处由所缘而无明生起，即使如此，这里是指由遮蔽[而说]。因为它生起后遮蔽苦谛而住，不让通达如实自相，如是[遮蔽]集、灭、道，称为前际的过去五蕴，称为后际的未来五蕴，称为前后际的二者，称为此缘性缘生法的此缘性和缘生法而遮蔽住。不让通达"这是无明，这些是行"等如实自相。所以说为"对苦不知⋯⋯对此缘性缘生诸法不知"。

592.Saṅkhārāti puññādayo tayo kāyasaṅkhārādayo tayoti evaṃ pubbe saṅkhepato vuttā cha, vitthārato panettha puññābhisaṅkhāro dānasīlādivasena pavattā aṭṭha kāmāvacarakusalacetanā ceva bhāvanāvasena pavattā pañca rūpāvacarakusalacetanā cāti terasa cetanā honti. Apuññābhisaṅkhāro pāṇātipātādivasena pavattā dvādasa akusalacetanā . Āneñjābhisaṅkhāro bhāvanāvaseneva pavattā catasso arūpāvacarakusalacetanā cāti tayopi saṅkhārā ekūnatiṃsa cetanā honti.

Itaresu pana tīsu kāyasañcetanā kāyasaṅkhāro, vacīsañcetanā vacīsaṅkhāro, manosañcetanā cittasaṅkhāro. Ayaṃ tiko kammāyūhanakkhaṇe puññābhisaṅkhārādīnaṃ dvārato pavattidassanatthaṃ vutto. Kāyaviññattiṃ samuṭṭhāpetvā hi kāyadvārato pavattā aṭṭha kāmāvacarakusalacetanā, dvādasa akusalacetanāti samavīsati cetanā kāyasaṅkhāro nāma. Tā eva vacīviññattiṃ samuṭṭhāpetvā vacīdvārato pavattā vacīsaṅkhāro nāma. Abhiññācetanā panettha parato viññāṇassa paccayo na hotīti na gahitā. Yathā ca abhiññācetanā, evaṃ uddhaccacetanāpi na hoti. Tasmā sāpi viññāṇassa paccayabhāve apanetabbā, avijjāpaccayā pana sabbāpetā honti. Ubhopi viññattiyo asamuṭṭhāpetvā manodvāre uppannā pana sabbāpi ekūnatiṃsati cetanā cittasaṅkhāroti. Iti ayaṃ tiko purimattikameva pavisatīti atthato puññābhisaṅkhārādīnaṃyeva vasena avijjāya paccayabhāvo veditabbo.



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592. "行"即以前略说的福等三种、身行等三种[共]六种，而这里广说：福行包括以布施、持戒等方式转起的八欲界善思，及以修习方式转起的五色界善思，[共]十三思。非福行是以杀生等方式转起的十二不善思。不动行只是以修习方式转起的四无色界善思，如是三种行共二十九思。
在其他三种中，身思为身行，语思为语行，意思为心行。这三种是为显示在造作业时福行等从门转起而说。因为引起身表而从身门转起的八欲界善思和十二不善思，[共]二十思称为身行。同样引起语表而从语门转起的称为语行。这里神通思因为之后不作为识的缘故不取。如神通思，掉举思也不[取]。所以它们也应除去作为识的缘，但一切都是缘无明。而不引起两种表，只在意门生起的一切二十九思为心行。如是这三种包含在前三种中，所以应知从义上只依福行等[三种]而作为无明的缘。

593. Tattha siyā – kathaṃ panetaṃ jānitabbaṃ ‘‘ime saṅkhārā avijjā paccayā hontī’’ti? Avijjābhāve bhāvato. Yassa hi dukkhādīsu avijjāsaṅkhātaṃ aññāṇaṃ appahīnaṃ hoti, so dukkhe tāva pubbantādīsu ca aññāṇena saṃsāradukkhaṃ sukhasaññāya gahetvā tasseva hetubhūte tividhepi saṅkhāre ārabhati. Samudaye aññāṇena dukkhahetubhūtepi taṇhāparikkhāre saṅkhāre sukhahetuto maññamāno ārabhati. Nirodhe pana magge ca aññāṇena dukkhassa anirodhabhūtepi gativisese dukkhanirodhasaññī hutvā nirodhassa ca amaggabhūtesupi yaññāmaratapādīsu nirodhamaggasaññī hutvā dukkhanirodhaṃ patthayamāno yaññāmaratapādimukhena tividhepi saṅkhāre ārabhati.

Apica so tāya catūsu saccesu appahīnāvijjatāya visesato jātijarārogamaraṇādianekādīnavavokiṇṇampi puññaphalasaṅkhātaṃ dukkhaṃ dukkhato ajānanto tassa adhigamāya kāyavacīcittasaṅkhārabhedaṃ puññābhisaṅkhāraṃ ārabhati devaccharakāmako viya maruppapātaṃ. Sukhasammatassāpi ca tassa puññaphalassa ante mahāpariḷāhajanikaṃ vipariṇāmadukkhataṃ appassādatañca apassantopi tappaccayaṃ vuttappakārameva puññābhisaṅkhāraṃ ārabhati salabho viya dīpasikhābhinipātaṃ, madhubindugiddho viya ca madhulittasatthadhārālehanaṃ. Kāmupasevanādīsu ca savipākesu ādīnavaṃ apassanto sukhasaññāya ceva kilesābhibhūtatāya ca dvārattayappavattampi apuññābhisaṅkhāraṃ ārabhati, bālo viya gūthakīḷanaṃ, maritukāmo viya ca visakhādanaṃ. Āruppavipākesu cāpi saṅkhāravipariṇāmadukkhataṃ anavabujjhamāno sassatādivipallāsena cittasaṅkhārabhūtaṃ āneñjābhisaṅkhāraṃ ārabhati, disāmūḷho viya pisācanagarābhimukhamaggagamanaṃ.

Evaṃ yasmā avijjābhāvatova saṅkhārabhāvo, na abhāvato. Tasmā jānitabbametaṃ ‘‘ime saṅkhārā avijjāpaccayā hontī’’ti. Vuttampi cetaṃ ‘‘avidvā, bhikkhave, avijjāgato puññābhisaṅkhārampi abhisaṅkharoti, apuññābhisaṅkhārampi abhisaṅkharoti, āneñjābhisaṅkhārampi abhisaṅkharoti. Yato ca kho, bhikkhave, bhikkhuno avijjā pahīnā, vijjā uppannā; so avijjāvirāgā vijjuppādā neva puññābhisaṅkhāraṃ abhisaṅkharotī’’ti.

Paṭṭhānapaccayakathā

594. Etthāha – gaṇhāma tāva etaṃ avijjā saṅkhārānaṃ paccayoti, idaṃ pana vattabbaṃ katamesaṃ saṅkhārānaṃ kathaṃ paccayo hotīti? Tatridaṃ vuccati, bhagavatā hi ‘‘hetupaccayo, ārammaṇapaccayo, adhipatipaccayo, anantarapaccayo, samanantarapaccayo, sahajātapaccayo, aññamaññapaccayo, nissayapaccayo, upanissayapaccayo, purejātapaccayo, pacchājātapaccayo, āsevanapaccayo, kammapaccayo, vipākapaccayo, āhārapaccayo, indriyapaccayo, jhānapaccayo, maggapaccayo, sampayuttapaccayo, vippayuttapaccayo, atthipaccayo, natthipaccayo, vigatapaccayo, avigatapaccayo’’ti (paṭṭhā. 1.1.paccayuddesa) catuvīsati paccayā vuttā.

Tattha hetu ca so paccayo cāti hetupaccayo, hetu hutvā paccayo, hetubhāvena paccayoti vuttaṃ hoti. Ārammaṇapaccayādīsupi eseva nayo.



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593. 这里可能有疑问："如何知道'这些行是缘无明而有'？"因为有无明时有[行]。因为对谁在苦等处称为无明的不知未断，他首先由于对苦和前际等的不知，以乐想执取轮回苦，而作三种行作为它的因。由于对集的不知，虽是苦的因的爱的资具行，也以为是乐因而作。而由于对灭和道的不知，虽不是苦的灭的趣的差别，也成为苦灭想，虽不是灭道的祭祀、苦行等，也成为灭道想，期望苦灭而以祭祀、苦行等门作三种行。
又他由于在四谛未断无明，特别是不知作为福果的苦虽有生老病死等诸多过患，为得到它而作身语心行分的福行，如欲天女者[投身]山崖。虽不见那被认为是乐的福果最后生大热恼的变易苦性和少味性，也作如所说的那种缘于彼的福行，如飞蛾投入灯焰，如贪蜜滴者舔蜜涂的刀刃。不见欲乐等及其果报的过患，由于乐想和为烦恼所制而作三门转起的非福行，如愚人玩粪，如欲死者食毒。对无色果报也不觉知行的变易苦性，以常等颠倒而作作为心行的不动行，如迷失方向者走向夜叉城的道路。
如是因为由有无明而有行，不由[无明]无有。所以应知"这些行缘无明而有"。这也说过："诸比丘，无知者为无明所至而造作福行，也造作非福行，也造作不动行。诸比丘，当比丘的无明已断，明生起时，他由离无明、明生故不造作福行。"
发趣缘的解说
594. 这里问："我们且承认'无明是行的缘'，但应说是什么行的什么缘？"这里说，世尊说二十四缘："因缘、所缘缘、增上缘、无间缘、等无间缘、俱生缘、相互缘、依止缘、亲依止缘、前生缘、后生缘、重复缘、业缘、异熟缘、食缘、根缘、禅缘、道缘、相应缘、不相应缘、有缘、无有缘、离去缘、不离去缘"。
其中因且它是缘为"因缘"，作为因而为缘，以因的状态为缘的意思。在所缘缘等中也是这方法。

595. Tattha hetūti vacanāvayavakāraṇamūlānametaṃ adhivacanaṃ. ‘‘Paṭiññā, hetū’’tiādīsu hi loke vacanāvayavo hetūti vuccati. Sāsane pana ‘‘ye dhammā hetuppabhavā’’tiādīsu (mahāva. 60) kāraṇaṃ. ‘‘Tayo kusalahetū, tayo akusalahetū’’tiādīsu (dha. sa. 1059) mūlaṃ hetūti vuccati, taṃ idha adhippetaṃ. Paccayoti ettha pana ayaṃ vacanattho, paṭicca etasmā etīti paccayo. Apaccakkhāya naṃ vattatīti attho. Yo hi dhammo yaṃ dhammaṃ apaccakkhāya tiṭṭhati vā uppajjati vā, so tassa paccayoti vuttaṃ hoti. Lakkhaṇato pana upakārakalakkhaṇo paccayo. Yo hi dhammo yassa dhammassa ṭhitiyā vā uppattiyā vā upakārako hoti, so tassa paccayoti vuccati. Paccayo, hetu, kāraṇaṃ, nidānaṃ, sambhavo, pabhavotiādi atthato ekaṃ, byañjanato nānaṃ. Iti mūlaṭṭhena hetu, upakārakaṭṭhena paccayoti saṅkhepato mūlaṭṭhena upakārako dhammo hetupaccayo.

So sāliādīnaṃ sālibījādīni viya, maṇipabhādīnaṃ viya ca maṇivaṇṇādayo kusalādīnaṃ kusalādibhāvasādhakoti ācariyānaṃ adhippāyo. Evaṃ sante pana taṃsamuṭṭhānarūpesu hetupaccayatā na sampajjati. Na hi so tesaṃ kusalādibhāvaṃ sādheti, na ca paccayo na hoti. Vuttañhetaṃ ‘‘hetū hetusampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo’’ti (paṭṭhā. 1.1.1). Ahetukacittānañca vinā etena abyākatabhāvo siddho, sahetukānampi ca yonisomanasikārādipaṭibaddho kusalādibhāvo, na sampayuttahetupaṭibaddho. Yadi ca sampayuttahetūsu sabhāvatova kusalādibhāvo siyā, sampayuttesu hetupaṭibaddho alobho kusalo vā siyā abyākato vā. Yasmā pana ubhayathāpi hoti, tasmā yathā sampayuttesu, evaṃ hetūsupi kusalāditā pariyesitabbā.

Kusalādibhāvasādhanavasena pana hetūnaṃ mūlaṭṭhaṃ agahetvā suppatiṭṭhitabhāvasādhanavasena gayhamāne na kiñci virujjhati. Laddhahetupaccayā hi dhammā virūḷhamūlā viya pādapā thirā honti suppatiṭṭhitā, ahetukā tilabījakādisevālā viya na suppatiṭṭhitā. Iti mūlaṭṭhena upakārakoti suppatiṭṭhitabhāvasādhanena upakārako dhammo hetupaccayoti veditabbo.

596. Tato paresu ārammaṇabhāvena upakārako dhammo ārammaṇapaccayo. So ‘‘rūpāyatanaṃ cakkhuviññāṇadhātuyā’’ti (paṭṭhā. 1.1.2) ārabhitvāpi ‘‘yaṃ yaṃ dhammaṃ ārabbha ye ye dhammā uppajjanti cittacetasikā dhammā, te te dhammā tesaṃ tesaṃ dhammānaṃ ārammaṇapaccayena paccayo’’ti (paṭṭhā. 1.1.2) osāpitattā na koci dhammo na hoti. Yathā hi dubbalo puriso daṇḍaṃ vā rajjuṃ vā ālambitvāva uṭṭhahati ceva tiṭṭhati ca, evaṃ cittacetasikā dhammā rūpādiārammaṇaṃ ārabbheva uppajjanti ceva tiṭṭhanti ca. Tasmā sabbepi cittacetasikānaṃ ārammaṇabhūtā dhammā ārammaṇapaccayoti veditabbā.

597. Jeṭṭhakaṭṭhena upakārako dhammo adhipatipaccayo, so sahajātārammaṇavasena duvidho. Tattha ‘‘chandādhipati chandasampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ adhipatipaccayena paccayo’’tiādivacanato (paṭṭhā. 1.

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595. 其中"因"是语言支分、原因、根本的同义语。因为在世间"主张、因"等中，语言支分称为因。而在教中"凡是从因生的诸法"等中是原因。"三善因、三不善因"等中，根本称为因，这里是指这个。而"缘"这里的语义是，缘于此而有。意思是不离它而转起。因为任何法不离某法而住或生起，说它是那个的缘。而从相来说，缘以助益为相。因为任何法对某法的住或生起有助益，说它是那个的缘。缘、因、原因、缘由、生起、来源等从义是一，从字不同。如是从根本义为因，从助益义为缘，略说从根本义助益的法为因缘。
阿阇黎们的意思是：它如稻种等对稻等，如摩尼光等对摩尼色等那样，是实现善等的善等性的。但如此的话，对所生起的色不成就因缘性。因为它不实现它们的善等性，也不是不为缘。因为说："因对因相应诸法及所生起诸色以因缘为缘。"无因心不依此而成就无记性，有因[心]的善等性也系于如理作意等，不系于相应因。如果善等性本来就在相应因中，则相应的无贪或应是善或应是无记。但因为两种都有，所以如在相应[法]中一样，在因中也应寻求善等性。
但不取因的根本义是从实现善等性，而取是从实现善立性，则无任何相违。因为得到因缘的法如树木有根而坚固善立，无因[法]如芝麻种子水藻般不善立。如是应知从根本义助益即从实现善立性助益的法为因缘。
596. 其后，以所缘性助益的法为所缘缘。它虽从"色处对眼识界"开始，因为以"缘于任何法而生起的心心所诸法，那些法对那些法以所缘缘为缘"结束，故没有任何法不是[所缘缘]。因为如虚弱的人依止杖或绳而起立和站立，如是心心所诸法缘于色等所缘而生起和住立。所以应知一切作为心心所所缘的诸法为所缘缘。
597. 以主导义助益的法为增上缘，它依俱生和所缘分二种。其中由于说"欲增上对欲相应诸法及所生起诸色以增上缘为缘"等，

3.3) chandavīriyacittavīmaṃsāsaṅkhātā cattāro dhammā adhipatipaccayoti veditabbā, no ca kho ekato. Yadā hi chandaṃ dhuraṃ chandaṃ jeṭṭhakaṃ katvā cittaṃ pavattati, tadā chandova adhipati, na itare. Esa nayo sesesupi.

Yaṃ pana dhammaṃ garuṃ katvā arūpadhammā pavattanti, so nesaṃ ārammaṇādhipati. Tena vuttaṃ ‘‘yaṃ yaṃ dhammaṃ garuṃ katvā ye ye dhammā uppajjanti cittacetasikā dhammā, te te dhammā tesaṃ tesaṃ dhammānaṃ adhipatipaccayena paccayo’’ti (paṭṭhā. 1.1.3).

598. Anantarabhāvena upakārako dhammo anantarapaccayo. Samanantarabhāvena upakārako dhammo samanantarapaccayo. Idañca paccayadvayaṃ bahudhā papañcayanti. Ayaṃ panettha sāro, yo hi esa cakkhuviññāṇānantarā manodhātu, manodhātuanantarā manoviññāṇadhātūtiādi cittaniyamo, so yasmā purimapurimacittavaseneva ijjhati, na aññathā, tasmā attano attano anantaraṃ anurūpassa cittuppādassa uppādanasamattho dhammo anantarapaccayo. Tenevāha – ‘‘anantarapaccayoti cakkhuviññāṇadhātu taṃsampayuttakā ca dhammā manodhātuyā taṃsampayuttakānañca dhammānaṃ anantarapaccayena paccayo’’tiādi (paṭṭhā. 1.1.4). Yo anantarapaccayo, sveva samanantarapaccayo. Byañjanamattameva hettha nānaṃ, upacayasantatīsu viya adhivacananiruttidukādīsu viya ca. Atthato pana nānaṃ natthi.

Yampi ‘‘atthānantaratāya anantarapaccayo, kālānantaratāya samanantarapaccayo’’ti ācariyānaṃ mataṃ, taṃ ‘‘nirodhā vuṭṭhahantassa nevasaññānāsaññāyatanakusalaṃ phalasamāpattiyā samanantarapaccayena paccayo’’tiādīhi (paṭṭhā. 1.1.418) virujjhati. Yampi tattha vadanti ‘‘dhammānaṃ samuṭṭhāpanasamatthatā na parihāyati, bhāvanābalena pana vāritattā dhammā samanantarā nuppajjantī’’ti, tampi kālānantaratāya abhāvameva sādheti. Bhāvanābalena hi tattha kālānantaratā natthīti, mayampi etadeva vadāma. Yasmā ca kālānantaratā natthi, tasmā samanantarapaccayatā na yujjati. Kālānantaratāya hi tesaṃ samanantarapaccayo hotīti laddhi. Tasmā abhinivesaṃ akatvā byañjanamattatovettha nānākaraṇaṃ paccetabbaṃ, na atthato. Kathaṃ? Natthi etesaṃ antaranti hi anantarā. Saṇṭhānābhāvato suṭṭhu anantarāti samanantarā.

599. Uppajjamānova saha uppādanabhāvena upakārako dhammo sahajātapaccayo pakāsassa padīpo viya. So arūpakkhandhādivasena chabbidho hoti. Yathāha – ‘‘cattāro khandhā arūpino aññamaññaṃ sahajātapaccayena paccayo. Cattāro mahābhūtā aññamaññaṃ, okkantikkhaṇe nāmarūpaṃ aññamaññaṃ, cittacetasikā dhammā cittasamuṭṭhānānaṃ rūpānaṃ, mahābhūtā upādārūpānaṃ, rūpino dhammā arūpīnaṃ dhammānaṃ kiñcikāle sahajātapaccayena paccayo, kiñcikāle na sahajātapaccayena paccayo’’ti (paṭṭhā. 1.1.6). Idaṃ hadayavatthumeva sandhāya vuttaṃ.

600. Aññamaññaṃ uppādanupatthambhanabhāvena upakārako dhammo aññamaññapaccayo aññamaññūpatthambhakaṃ tidaṇḍakaṃ viya. So arūpakkhandhādivasena tividho hoti. Yathāha – ‘‘cattāro khandhā arūpino aññamaññapaccayena paccayo. Cattāro mahābhūtā okkantikkhaṇe nāmarūpaṃ aññamaññapaccayena paccayo’’ti (paṭṭhā. 1.1.7).



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597(续). 称为欲、精进、心、慧的四法应知为增上缘，但不是同时。因为当以欲为首、以欲为主而心转起时，只有欲是增上，不是其他。在其余中也是这方法。
而无色法以某法为重而转起时，它是它们的所缘增上。所以说："以任何法为重而生起的心心所诸法，那些法对那些法以增上缘为缘。"
598. 以无间性助益的法为无间缘。以等无间性助益的法为等无间缘。这两种缘多方详述。这里的要点是，凡是这眼识之后意界，意界之后意识界等的心的决定，因为只依前前心成就，不另外[成就]，所以能令相应的心生起于各自无间之后的法为无间缘。所以说："无间缘即眼识界及其相应诸法对意界及其相应诸法以无间缘为缘"等。凡是无间缘，就是等无间缘。这里只是文字不同，如在积集相续中，如在增语施设二法等中。但从义没有不同。
而阿阇黎们认为"因义无间为无间缘，因时无间为等无间缘"，这与"从灭定出者，非想非非想处善对果定以等无间缘为缘"等相违。而他们对此所说"法的生起能力不失，但因修习力阻止故法不等无间生起"，这也只证明没有时无间性。因为由修习力故那里没有时无间性，我们也这样说。又因为没有时无间性，所以等无间缘性不合理。因为他们的主张是依时无间性故它们是等无间缘。所以不应执着，只应从文字承认这里的差别，不从义。如何？因为它们没有间隔故为"无间"。因为没有安立故为善无间故为"等无间"。
599. 正生起时以俱生性助益的法为俱生缘，如灯对光明。它依无色蕴等分六种。如说："四无色蕴互相以俱生缘为缘。四大种互相，结生刹那名色互相，心心所诸法对心生色，大种对所造色，色法对无色法有时以俱生缘为缘，有时不以俱生缘为缘。"这是就心所依处而说。
600. 以互相生起支持性助益的法为相互缘，如互相支持的三枝杖。它依无色蕴等分三种。如说："四无色蕴以相互缘为缘。四大种、结生刹那名色以相互缘为缘。"

601. Adhiṭṭhānākārena nissayākārena ca upakārako dhammo nissayapaccayo tarucittakammādīnaṃ pathavīpaṭādayo viya. So ‘‘cattāro khandhā arūpino aññamaññaṃ nissayapaccayena paccayo’’ti evaṃ sahajāte vuttanayeneva veditabbo. Chaṭṭho panettha koṭṭhāso ‘‘cakkhāyatanaṃ cakkhuviññāṇadhātuyā…pe… sota… ghāna… jivhā… kāyāyatanaṃ kāyaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ nissayapaccayena paccayo. Yaṃ rūpaṃ nissāya manodhātu ca manoviññāṇadhātu ca vattanti, taṃ rūpaṃ manodhātuyā ca manoviññāṇadhātuyā ca taṃsampayuttakānañca dhammānaṃ nissayapaccayena paccayo’’ti (paṭṭhā. 1.1.8) evaṃ vibhatto.

602.Upanissayapaccayoti ettha pana ayaṃ tāva vacanattho, tadadhīnavuttitāya attano phalena nissito na paṭikkhittoti nissayo. Yathā pana bhuso āyāso upāyāso, evaṃ bhuso nissayo upanissayo, balavakāraṇassetaṃ adhivacanaṃ. Tasmā balavakāraṇabhāvena upakārako dhammo upanissayapaccayoti veditabbo.

So ārammaṇūpanissayo anantarūpanissayo pakatūpanissayoti tividho hoti. Tattha ‘‘dānaṃ datvā sīlaṃ samādiyitvā uposathakammaṃ katvā taṃ garuṃkatvā paccavekkhati, pubbe suciṇṇāni garuṃkatvā paccavekkhati, jhānā vuṭṭhahitvā jhānaṃ garuṃkatvā paccavekkhati, sekkhā gotrabhuṃ garuṃkatvā paccavekkhanti, vodānaṃ garuṃkatvā paccavekkhanti. Sekkhā maggā vuṭṭhahitvā maggaṃ garuṃkatvā paccavekkhantī’’ti (paṭṭhā. 1.1.423) evamādinā nayena ārammaṇūpanissayo tāva ārammaṇādhipatinā saddhiṃ nānattaṃ akatvāva vibhatto. Tattha yaṃ ārammaṇaṃ garuṃkatvā cittacetasikā uppajjanti, taṃ niyamato tesu ārammaṇesu balavārammaṇaṃ hoti. Iti garukattabbamattaṭṭhena ārammaṇādhipati, balavakāraṇaṭṭhena ārammaṇūpanissayoti evametesaṃ nānattaṃ veditabbaṃ.

Anantarūpanissayopi ‘‘purimā purimā kusalā khandhā pacchimānaṃ pacchimānaṃ kusalānaṃ khandhānaṃ upanissayapaccayena paccayo’’tiādinā (paṭṭhā. 1.1.9) nayena anantarapaccayena saddhiṃ nānattaṃ akatvāva vibhatto. Mātikānikkhepe pana nesaṃ ‘‘cakkhuviññāṇadhātu taṃsampayuttakā ca dhammā manodhātuyā taṃsampayuttakānañca dhammānaṃ anantarapaccayena paccayo’’tiādinā (paṭṭhā. 1.1.4) nayena anantarassa, ‘‘purimā purimā kusalā dhammā pacchimānaṃ pacchimānaṃ kusalānaṃ dhammānaṃ upanissayapaccayena paccayo’’tiādinā (paṭṭhā. 1.

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601. 以住立方式和依止方式助益的法为依止缘，如地面等对树木和绘画等。它应如"四无色蕴互相以依止缘为缘"这样如在俱生中所说方式而知。而这里第六类如此分别："眼处对眼识界⋯⋯耳⋯⋯鼻⋯⋯舌⋯⋯身处对身识界及其相应诸法以依止缘为缘。依止某色而意界和意识界转起，那色对意界和意识界及其相应诸法以依止缘为缘。"
602. "亲依止缘"，这里首先词义是，因依其转起故不被否定而依止其果。如极度疲惫为恼，如是极度依止为亲依止，这是强力因的同义语。所以应知以强力因性助益的法为亲依止缘。
它分为所缘亲依止、无间亲依止、自然亲依止三种。其中所缘亲依止首先依"布施已，受持戒已，作布萨业已，以它为重而省察，以前善行为重而省察，从禅出已以禅为重而省察，有学以种姓为重而省察，以清净为重而省察，有学从道出已以道为重而省察"等方式与所缘增上一起不作差别而分别。其中以某所缘为重而心心所生起时，它必定是在那些所缘中的强力所缘。如是应知这些的差别是：所缘增上是以应作为重的意义，所缘亲依止是以强力因的意义。
无间亲依止也依"前前善蕴对后后善蕴以亲依止缘为缘"等方式与无间缘一起不作差别而分别。但在摩底迦(论母)的安立中,它们以"眼识界及其相应诸法对意界及其相应诸法以无间缘为缘"等方式[说明]无间,[以]"前前善法对后后善法以亲依止缘为缘"等方式

1.9) nayena upanissayassa āgatattā nikkhepe viseso atthi. Sopi atthato ekībhāvameva gacchati. Evaṃ santepi attano attano anantarā anurūpassa cittuppādassa pavattanasamatthatāya anantaratā, purimacittassa pacchimacittuppādane balavatāya anantarūpanissayatā veditabbā. Yathā hi hetupaccayādīsu kiñci dhammaṃ vināpi cittaṃ uppajjati, na evaṃ anantaracittaṃ vinā cittassa uppatti nāma atthi. Tasmā balavapaccayo hoti. Iti attano attano anantarā anurūpacittuppādanavasena anantarapaccayo, balavakāraṇavasena anantarūpanissayoti evametesaṃ nānattaṃ veditabbaṃ.

Pakatūpanissayo pana pakato upanissayo pakatūpanissayo. Pakato nāma attano santāne nipphādito vā saddhāsīlādi upasevito vā utubhojanādi. Pakatiyā eva vā upanissayo pakatūpanissayo, ārammaṇānantarehi asammissoti attho. Tassa pakatūpanissayo ‘‘saddhaṃ upanissāya dānaṃ deti, sīlaṃ samādiyati, uposathakammaṃ karoti, jhānaṃ uppādeti, vipassanaṃ uppādeti, maggaṃ uppādeti, abhiññaṃ uppādeti, samāpattiṃ uppādeti. Sīlaṃ, sutaṃ, cāgaṃ, paññaṃ upanissāya dānaṃ deti…pe… samāpattiṃ uppādeti. Saddhā, sīlaṃ, sutaṃ, cāgo, paññā saddhāya, sīlassa, sutassa, cāgassa, paññāya, upanissayapaccayena paccayo’’tiādinā (paṭṭhā. 1.1.423) nayena anekappakārato pabhedo veditabbo. Iti ime saddhādayo pakatā ceva balavakāraṇaṭṭhena upanissayā cāti pakatūpanissayoti.

603. Paṭhamataraṃ uppajjitvā vattamānabhāvena upakārako dhammo purejātapaccayo. So pañcadvāre vatthārammaṇahadayavatthuvasena ekādasavidho hoti. Yathāha – ‘‘cakkhāyatanaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ purejātapaccayena paccayo. Sota…pe… ghāna, jivhā, kāyāyatanaṃ, rūpa, sadda, gandha, rasa, phoṭṭhabbāyatanaṃ kāyaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ purejātapaccayena paccayo. Rūpa, sadda, gandha, rasa, phoṭṭhabbāyatanaṃ manodhātuyā. Yaṃ rūpaṃ nissāya manodhātu ca manoviññāṇadhātu ca vattanti, taṃ rūpaṃ manodhātuyā taṃsampayuttakānañca dhammānaṃ purejātapaccayena paccayo. Manoviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ kiñcikāle purejātapaccayena paccayo. Kiñcikāle na purejātapaccayena paccayo’’ti (paṭṭhā. 1.1.10).

604. Purejātānaṃ rūpadhammānaṃ upatthambhakattena upakārako arūpadhammo pacchājātapaccayo gijjhapotakasarīrānaṃ āhārāsācetanā viya. Tena vuttaṃ ‘‘pacchājātā cittacetasikā dhammā purejātassa imassa kāyassa pacchājātapaccayena paccayo’’ti (paṭṭhā. 1.1.11).

605. Āsevanaṭṭhena anantarānaṃ paguṇabalavabhāvāya upakārako dhammo āsevanapaccayo ganthādīsu purimapurimābhiyogo viya. So kusalākusalakiriyajavanavasena tividho hoti. Yathāha – ‘‘purimā purimā kusalā dhammā pacchimānaṃ pacchimānaṃ kusalānaṃ dhammānaṃ āsevanapaccayena paccayo. Purimā purimā akusalā…pe… kiriyābyākatā dhammā pacchimānaṃ pacchimānaṃ kiriyābyākatānaṃ dhammānaṃ āsevanapaccayena paccayo’’ti (paṭṭhā. 1.1.12).



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[602续]. [说明]亲依止，在安立中有差别。这也从义上归于一致。即使如此，应知无间性是依能令相应的心生起于各自无间之后，无间亲依止性是依前心在后心生起中的强力性。因为如在因缘等中即使无某法心也生起，但无无间心而有心生起之名是不可能的。所以是强力缘。如是应知这些的差别是：无间缘是依令相应心生起于各自无间之后，无间亲依止是依强力因。
而自然亲依止，自然的亲依止为自然亲依止。自然即在自相续中产生的信戒等，或亲近的时节食等。或本来就是亲依止为自然亲依止，意思是与所缘无间不混杂。应知它的自然亲依止依"依止信而布施，受持戒，作布萨业，生起禅，生起观，生起道，生起神通，生起定。依止戒、闻、舍、慧而布施⋯⋯生起定。信、戒、闻、舍、慧对信、戒、闻、舍、慧以亲依止缘为缘"等方式有多种差别。如是这些信等是自然且以强力因义为亲依止故为自然亲依止。
603. 以先生起而住立性助益的法为前生缘。它依五门的依处所缘心所依处分十一种。如说："眼处对眼识界及其相应诸法以前生缘为缘。耳⋯⋯鼻、舌、身处，色、声、香、味、触处对身识界及其相应诸法以前生缘为缘。色、声、香、味、触处对意界。依止某色而意界和意识界转起，那色对意界及其相应诸法以前生缘为缘。对意识界及其相应诸法有时以前生缘为缘，有时不以前生缘为缘。"
604. 以支持前生色法性助益的无色法为后生缘，如对秃鹫雏鸟身体的食欲思。所以说："后生心心所诸法对这前生身以后生缘为缘。"
605. 以熏习义助益无间[心]令熟练强力的法为重复缘，如在书等中前前的练习。它依善不善唯作速行分三种。如说："前前善法对后后善法以重复缘为缘。前前不善⋯⋯唯作无记法对后后唯作无记法以重复缘为缘。"

606. Cittapayogasaṅkhātena kiriyabhāvena upakārako dhammo kammapaccayo. So nānakkhaṇikāya ceva kusalākusalacetanāya sahajātāya ca sabbāyapi cetanāya vasena duvidho hoti . Yathāha – ‘‘kusalākusalaṃ kammaṃ vipākānaṃ khandhānaṃ kaṭattā ca rūpānaṃ kammapaccayena paccayo. Cetanā sampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ kammapaccayena paccayo’’ti (paṭṭhā. 1.1.13).

607. Nirussāhasantabhāvena nirussāhasantabhāvāya upakārako vipākadhammo vipākapaccayo. So pavatte taṃsamuṭṭhānānaṃ, paṭisandhiyaṃ kaṭattā ca rūpānaṃ, sabbattha ca sampayuttadhammānaṃ paccayo hoti. Yathāha –‘‘vipākābyākato eko khandho tiṇṇannaṃ khandhānaṃ cittasamuṭṭhānānañca rūpānaṃ vipākapaccayena paccayo…pe… paṭisandhikkhaṇe vipākābyākato eko khandho tiṇṇannaṃ khandhānaṃ kaṭattā ca rūpānaṃ. Tayo khandhā ekassa khandhassa. Dve khandhā dvinnaṃ khandhānaṃ kaṭattā ca rūpānaṃ vipākapaccayena paccayo. Khandhā vatthussa vipākapaccayena paccayo’’ti.

608. Rūpārūpānaṃ upatthambhakaṭṭhena upakārakā cattāro āhārā āhārapaccayo. Yathāha –‘‘kabaḷīkāro āhāro imassa kāyassa āhārapaccayena paccayo. Arūpino āhārā sampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ āhārapaccayena paccayo’’ti (paṭṭhā. 1.1.15). Pañhāvāre pana ‘‘paṭisandhikkhaṇe vipākābyākatā āhārā sampayuttakānaṃ khandhānaṃ kaṭattā ca rūpānaṃ āhārapaccayena paccayo’’tipi (paṭṭhā. 1.1.429) vuttaṃ.

609. Adhipatiyaṭṭhena upakārakā itthindriyapurisindriyavajjā vīsatindriyā indriyapaccayo. Tattha cakkhundriyādayo arūpadhammānaṃyeva, sesā rūpārūpānaṃ paccayā honti. Yathāha – ‘‘cakkhundriyaṃ cakkhuviññāṇadhātuyā…pe… sota… ghāna… jivhā… kāyindriyaṃ kāyaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ indriyapaccayena paccayo. Rūpajīvitindriyaṃ kaṭattārūpānaṃ indriyapaccayena paccayo. Arūpino indriyā sampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ indriyapaccayena paccayo’’ti (paṭṭhā. 1.1.16). Pañhāvāre pana ‘‘paṭisandhikkhaṇe vipākābyākatā indriyā sampayuttakānaṃ khandhānaṃ kaṭattā ca rūpānaṃ indriyapaccayena paccayo’’tipi (paṭṭhā. 1.1.430) vuttaṃ.

610. Upanijjhāyanaṭṭhena upakārakāni ṭhapetvā dvipañcaviññāṇe sukhadukkhavedanādvayaṃ sabbānipi kusalādibhedāni satta jhānaṅgāni jhānapaccayo. Yathāha –‘‘jhānaṅgāni jhānasampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ jhānapaccayena paccayo’’ti (paṭṭhā. 1.1.17). Pañhāvāre pana ‘‘paṭisandhikkhaṇe vipākābyākatāni jhānaṅgāni sampayuttakānaṃ khandhānaṃ kaṭattā ca rūpānaṃ jhānapaccayena paccayo’’tipi (paṭṭhā. 1.1.431) vuttaṃ.

611. Yato tato vā niyyānaṭṭhena upakārakāni kusalādibhedāni dvādasa maggaṅgāni maggapaccayo. Yathāha – ‘‘maggaṅgāni maggasampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ maggapaccayena paccayo’’ti (paṭṭhā. 1.1.18). Pañhāvāre pana ‘‘paṭisandhikkhaṇe vipākābyākatāni maggaṅgāni sampayuttakānaṃ khandhānaṃ kaṭattā ca rūpānaṃ maggapaccayena paccayo’’tipi (paṭṭhā. 1.1.432) vuttaṃ. Ete pana dvepi jhānamaggapaccayā dvipañcaviññāṇāhetukacittesu na labbhantīti veditabbā.



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606. 以称为心加行的作用性助益的法为业缘。它依异时的善不善思和一切俱生思分二种。如说："善不善业对异熟蕴和所作色以业缘为缘。思对相应诸法及所生起诸色以业缘为缘。"
607. 以无勤安稳性对无勤安稳性助益的异熟法为异熟缘。它在转起时对所生起[诸色]，在结生时对所作色，在一切处对相应法为缘。如说："一异熟无记蕴对三蕴及心生色以异熟缘为缘⋯⋯结生刹那异熟无记一蕴对三蕴及所作色。三蕴对一蕴。二蕴对二蕴及所作色以异熟缘为缘。诸蕴对依处以异熟缘为缘。"
608. 以支持色无色性助益的四食为食缘。如说："段食对此身以食缘为缘。无色食对相应诸法及所生起诸色以食缘为缘。"而在问分也说："结生刹那异熟无记诸食对相应诸蕴及所作色以食缘为缘。"
609. 以增上义助益的除去女根男根的二十根为根缘。其中眼根等只对无色法，其余对色无色为缘。如说："眼根对眼识界⋯⋯耳⋯⋯鼻⋯⋯舌⋯⋯身根对身识界及其相应诸法以根缘为缘。色命根对所作色以根缘为缘。无色诸根对相应诸法及所生起诸色以根缘为缘。"而在问分也说："结生刹那异熟无记诸根对相应诸蕴及所作色以根缘为缘。"
610. 以近思惟义助益的除双五识中乐苦二受的一切善等差别的七禅支为禅缘。如说："诸禅支对禅相应诸法及所生起诸色以禅缘为缘。"而在问分也说："结生刹那异熟无记诸禅支对相应诸蕴及所作色以禅缘为缘。"
611. 以从此从彼出离义助益的善等差别的十二道支为道缘。如说："诸道支对道相应诸法及所生起诸色以道缘为缘。"而在问分也说："结生刹那异熟无记诸道支对相应诸蕴及所作色以道缘为缘。"而应知这二种禅道缘在双五识无因心中不得。

612. Ekavatthukaekārammaṇaekuppādekanirodhasaṅkhātena sampayuttabhāvena upakārakā arūpadhammā sampayuttapaccayo. Yathāha – ‘‘cattāro khandhā arūpino aññamaññaṃ sampayuttapaccayena paccayo’’ti (paṭṭhā. 1.1.19).

613. Ekavatthukādibhāvānupagamena upakārakā rūpino dhammā arūpīnaṃ dhammānaṃ, arūpinopi rūpīnaṃ vippayuttapaccayo. So sahajātapacchājātapurejātavasena tividho hoti. Vuttañhetaṃ ‘‘sahajātā kusalā khandhā cittasamuṭṭhānānaṃ rūpānaṃ vippayuttapaccayena paccayo. Pacchājātā kusalā khandhā purejātassa imassa kāyassa vippayuttapaccayena paccayo’’ti (paṭṭhā. 1.1.434). Abyākatapadassa pana sahajātavibhaṅge ‘‘paṭisandhikkhaṇe vipākābyākatā khandhā kaṭattārūpānaṃ vippayuttapaccayena paccayo. Khandhā vatthussa. Vatthu khandhānaṃ vippayuttapaccayena paccayo’’tipi (paṭṭhā. 1.1.434) vuttaṃ. Purejātaṃ pana cakkhundriyādivatthuvaseneva veditabbaṃ. Yathāha – ‘‘purejātaṃ cakkhāyatanaṃ cakkhuviññāṇassa…pe… kāyāyatanaṃ kāyaviññāṇassa vippayuttapaccayena paccayo. Vatthu vipākābyākatānaṃ kiriyābyākatānaṃ khandhānaṃ…pe… vatthu kusalānaṃ khandhānaṃ…pe… vatthu akusalānaṃ khandhānaṃ vippayuttapaccayena paccayo’’ti (paṭṭhā. 1.1.434).

614. Paccuppannalakkhaṇena atthibhāvena tādisasseva dhammassa upatthambhakattena upakārako dhammo atthipaccayo. Tassa arūpakkhandhamahābhūtanāmarūpacittacetasikamahābhūtaāyatanavatthuvasena sattadhā mātikā nikkhittā. Yathāha –‘‘cattāro khandhā arūpino aññamaññaṃ atthipaccayena paccayo, cattāro mahābhūtā, okkantikkhaṇe nāmarūpaṃ aññamaññaṃ. Cittacetasikā dhammā cittasamuṭṭhānānaṃ rūpānaṃ. Mahābhūtā upādārūpānaṃ. Cakkhāyatanaṃ cakkhuviññāṇadhātuyā…pe… kāyāyatanaṃ…pe… rūpāyatanaṃ…pe… phoṭṭhabbāyatanaṃ kāyaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ atthipaccayena paccayo. Rūpāyatanaṃ…pe… phoṭṭhabbāyatanaṃ manodhātuyā taṃsampayuttakānañca dhammānaṃ. Yaṃ rūpaṃ nissāya manodhātu ca manoviññāṇadhātu ca vattanti, taṃ rūpaṃ manodhātuyā ca manoviññāṇadhātuyā ca taṃsampayuttakānañca dhammānaṃ atthipaccayena paccayo’’ti (paṭṭhā. 1.1.21).

Pañhāvāre pana sahajātaṃ purejātaṃ pacchājātaṃ āhāraṃ indriyantipi nikkhipitvā sahajāte tāva ‘‘eko khandho tiṇṇannaṃ khandhānaṃ taṃsamuṭṭhānānañca rūpānaṃ atthipaccayena paccayo’’tiādinā (paṭṭhā. 1.1.435) nayena niddeso kato, purejāte purejātānaṃ cakkhādīnaṃ vasena niddeso kato. Pacchājāte purejātassa imassa kāyassa pacchājātānaṃ cittacetasikānaṃ paccayavasena niddeso kato. Āhārindriyesu ‘‘kabaḷīkāro āhāro imassa kāyassa atthipaccayena paccayo. Rūpajīvitindriyaṃ kaṭattārūpānaṃ atthipaccayena paccayo’’ti (paṭṭhā. 1.1.435) evaṃ niddeso katoti.



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612. 以称为一依处一所缘一生一灭的相应性助益的无色法为相应缘。如说："四无色蕴互相以相应缘为缘。"
613. 以不达到一依处等性助益的色法对无色法，无色法对色法为不相应缘。它依俱生、后生、前生分三种。因为说："俱生善蕴对心生色以不相应缘为缘。后生善蕴对此前生身以不相应缘为缘。"而在无记句的俱生分别中也说："结生刹那异熟无记蕴对所作色以不相应缘为缘。诸蕴对依处。依处对诸蕴以不相应缘为缘。"而前生应依眼根等依处而知。如说："前生眼处对眼识⋯⋯身处对身识以不相应缘为缘。依处对异熟无记唯作无记诸蕴⋯⋯依处对善诸蕴⋯⋯依处对不善诸蕴以不相应缘为缘。"
614. 以现在相的有性对如是法的支持性助益的法为有缘。它的论母依无色蕴、大种、名色、心心所、大种、处、依处分七种安立。如说："四无色蕴互相以有缘为缘，四大种，结生刹那名色互相。心心所诸法对心生色。大种对所造色。眼处对眼识界⋯⋯身处⋯⋯色处⋯⋯触处对身识界及其相应诸法以有缘为缘。色处⋯⋯触处对意界及其相应诸法。依止某色而意界和意识界转起，那色对意界和意识界及其相应诸法以有缘为缘。"
而在问分安立俱生、前生、后生、食、根后，首先在俱生以"一蕴对三蕴及所生起诸色以有缘为缘"等方式作解说，在前生依前生眼等作解说。在后生依后生心心所对此前生身的缘作解说。在食根中如是作解说："段食对此身以有缘为缘。色命根对所作色以有缘为缘。"

615. Attano anantarā uppajjamānānaṃ arūpadhammānaṃ pavattiokāsadānena upakārakā samanantaraniruddhā arūpadhammā natthipaccayo. Yathāha –‘‘samanantaraniruddhā cittacetasikā dhammā paṭuppannānaṃ cittacetasikānaṃ dhammānaṃ natthipaccayena paccayo’’ti.

Te eva vigatabhāvena upakārakattā vigatapaccayo. Yathāha – ‘‘samanantaravigatā cittacetasikā dhammā paṭuppannānaṃ cittacetasikānaṃ dhammānaṃ vigatapaccayena paccayo’’ti.

Atthi paccayadhammā eva ca avigatabhāvena upakārakattā avigatapaccayoti veditabbā. Desanāvilāsena pana tathā vinetabbaveneyyavasena vā ayaṃ duko vutto, ahetukadukaṃ vatvāpi hetuvippayuttaduko viyāti.

Avijjāpaccayāsaṅkhārapadavitthārakathā

616. Evamimesu catuvīsatiyā paccayesu ayaṃ avijjā,

Paccayo hoti puññānaṃ, duvidhānekadhā pana;

Paresaṃ pacchimānaṃ sā, ekadhā paccayo matāti.

Tattha puññānaṃ duvidhāti ārammaṇapaccayena ca upanissayapaccayena cāti dvedhā paccayo hoti. Sā hi avijjaṃ khayato vayato sammasanakāle kāmāvacarānaṃ puññābhisaṅkhārānaṃ ārammaṇapaccayena paccayo hoti. Abhiññācittena samohacittaṃ jānanakāle rūpāvacarānaṃ. Avijjāsamatikkamatthāya pana dānādīni ceva kāmāvacarapuññakiriyavatthūni pūrentassa, rūpāvacarajjhānāni ca uppādentassa dvinnampi tesaṃ upanissayapaccayena paccayo hoti. Tathā avijjāsammūḷhattā kāmabhavarūpabhavasampattiyo patthetvā tāneva puññāni karontassa.

Anekadhā pana paresanti apuññābhisaṅkhārānaṃ anekadhā paccayo hoti. Kathaṃ? Esā hi avijjaṃ ārabbha rāgādīnaṃ uppajjanakāle ārammaṇapaccayena, garuṃkatvā assādanakāle ārammaṇādhipatiārammaṇūpanissayehi, avijjāsammūḷhassa anādīnavadassāvino pāṇātipātādīni karontassa upanissayapaccayena, dutiyajavanādīnaṃ anantarasamanantaraanantarūpanissayāsevananatthivigatapaccayehi, yaṃkiñci akusalaṃ karontassa hetu sahajāta aññamañña nissaya sampayutta atthi avigatapaccayehīti anekadhā paccayo hoti.

Pacchimānaṃ sā ekadhā paccayo matāti āneñjābhisaṅkhārānaṃ upanissayapaccayeneva ekadhā paccayo matā. So panassā upanissayabhāvo puññābhisaṅkhāre vuttanayeneva veditabboti.



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615. 以给予在其无间生起的无色法转起机会而助益的等无间灭无色法为无有缘。如说："等无间灭心心所诸法对现在心心所诸法以无有缘为缘。"
它们以离去性助益故为离去缘。如说："等无间离去心心所诸法对现在心心所诸法以离去缘为缘。"
应知有缘诸法以不离去性助益故为不离去缘。而这二法是依说法的善巧或依所化众生而说的，如说无因二法后又说离因二法一样。
无明缘行句详释
616. 如是在这二十四缘中，这无明，
对福[行]为二种缘，而对其余
多种为缘，对最后[行]
被认为一种缘。
其中"对福[行]为二种"即以所缘缘和亲依止缘为二种缘。因为当以尽灭观察无明时，它对欲界福行以所缘缘为缘。当以神通心知有痴心时，对色界[福行]。而为超越无明而圆满布施等欲界福业事，和生起色界禅时，它对这两种以亲依止缘为缘。如是对因无明迷惑而希求欲有色有圆满而作那些福[行]者。
"而对其余多种"即对不福行为多种缘。如何？因为它在缘无明而贪等生起时以所缘缘，在以[无明]为重而欢喜时以所缘增上和所缘亲依止，对因无明迷惑而不见过患而作杀生等者以亲依止缘，对第二速行等以无间、等无间、无间亲依止、重复、无有、离去缘，对作任何不善者以因、俱生、相互、依止、相应、有、不离去缘，如是为多种缘。
"对最后[行]被认为一种缘"即对不动行只以亲依止缘为一种缘被认为。而它的亲依止性应如在福行中所说方式而知。

617. Etthāha – kiṃ panāyamekāva avijjā saṅkhārānaṃ paccayo, udāhu aññepi paccayā santīti? Kiṃ panettha, yadi tāva ekāva, ekakāraṇavādo āpajjati. Athaññepi santi, ‘‘avijjāpaccayā saṅkhārā’’ti ekakāraṇaniddeso nupapajjatīti? Na nupapajjati. Kasmā? Yasmā –

Ekaṃ na ekato idha, nānekamanekatopi no ekaṃ;

Phalamatthi atthi pana eka-hetuphaladīpane attho.

Ekato hi kāraṇato na idha kiñci ekaṃ phalamatthi, na anekaṃ. Nāpi anekehi kāraṇehi ekaṃ. Anekehi pana kāraṇehi anekameva hoti. Tathā hi anekehi utupathavībījasalilasaṅkhātehi kāraṇehi anekameva rūpagandharasādikaṃ aṅkurasaṅkhātaṃ phalaṃ uppajjamānaṃ dissati. Yaṃ panetaṃ ‘‘avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇa’’nti ekekahetuphaladīpanaṃ kataṃ, tattha attho atthi, payojanaṃ vijjati.

Bhagavā hi katthaci padhānattā, katthaci pākaṭattā, katthaci asādhāraṇattā desanāvilāsassa ca veneyyānañca anurūpato ekameva hetuṃ vā phalaṃ vā dīpeti. ‘‘Phassapaccayā vedanā’’ti hi padhānattā ekameva hetuphalamāha. Phasso hi vedanāya padhānahetu yathāphassaṃ vedanā vavatthānato. Vedanā ca phassassa padhānaphalaṃ yathāvedanaṃ phassavavatthānato. ‘‘Semhasamuṭṭhānā ābādhā’’ti (a. ni. 10.60) pākaṭattā ekaṃ hetumāha. Pākaṭo hi ettha semho, na kammādayo. ‘‘Ye keci, bhikkhave, akusalā dhammā, sabbe te ayonisomanasikāramūlakā’’ti asādhāraṇattā ekaṃ hetumāha. Asādhāraṇo hi ayonisomanasikāro akusalānaṃ, sādhāraṇāni vatthārammaṇādīnīti. Tasmā ayamidha avijjā vijjamānesupi aññesu vatthārammaṇasahajātadhammādīsu saṅkhārakāraṇesu ‘‘assādānupassino taṇhā pavaḍḍhatī’’ti (saṃ. ni. 2.52) ca ‘‘avijjāsamudayā āsavasamudayo’’ti (ma. ni. 1.104) ca vacanato aññesampi taṇhādīnaṃ saṅkhārahetūnaṃ hetūti padhānattā, ‘‘avidvā, bhikkhave, avijjāgato puññābhisaṅkhārampi abhisaṅkharotī’’ti pākaṭattā, asādhāraṇattā ca saṅkhārānaṃ hetubhāvena dīpitāti veditabbā. Eteneva ca ekekahetuphaladīpanaparihāravacanena sabbattha ekekahetuphaladīpane payojanaṃ veditabbanti.



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617. 这里有问：这是只有一个无明为诸行的缘，还是也有其他缘？对此如何，如果只有一个，就落入一因论。如果也有其他，"无明缘行"的一因说明就不合理？不是不合理。为什么？因为：
此中一因不生一[果]，多[因]不生一[果]，
有[多]果，而说一因一果有用意。
因为在此从一因不生任何一果，也不生多果。也不从多因生一果。而从多因生多果。因为如此可见从称为时节、地、种子、水的多因生起称为具色香味等的芽的多果。而所作的"无明缘行，行缘识"等一一因果的说明，这里有意义，有目的。
因为世尊在某处因为主要性，在某处因为明显性，在某处因为不共性，依说法的善巧和所化众生的适合而说明一因或一果。因为"触缘受"因为主要性说一因果。因为触是受的主要因，因为随触而定受。而受是触的主要果，因为随受而定触。"痰生诸病"因为明显性说一因。因为这里痰明显，不是业等。"诸比丘！任何不善法，一切以非如理作意为根本"因为不共性说一因。因为非如理作意对不善法不共，依处所缘等是共的。所以这里无明虽然有其他依处所缘俱生法等行因，因为说"见味者爱增长"和"无明集故有漏集"，也是其他贪等行因的因，因为主要性，"诸比丘！无知者为无明所染造作福行"因为明显性，和不共性，应知被说明为诸行的因。以此一一因果说明的遮止语，应知在一切处说明一一因果都有目的。

618. Etthāha – evaṃ santepi ekantāniṭṭhaphalāya sāvajjāya avijjāya kathaṃ puññāneñjābhisaṅkhārapaccayattaṃ yujjati? Na hi nimbabījato ucchu uppajjatīti. Kathaṃ na yujjissati? Lokasmiñhi –

Viruddho cāviruddho ca, sadisāsadiso tathā;

Dhammānaṃ paccayo siddho, vipākā eva te ca na.

Dhammānaṃ hi ṭhānasabhāvakiccādiviruddho cāviruddho ca paccayo loke siddho. Purimacittaṃ hi aparacittassa ṭhānaviruddho paccayo, purimasippādisikkhā ca pacchā pavattamānānaṃ sippādikiriyānaṃ. Kammaṃ rūpassa sabhāvaviruddho paccayo, khīrādīni ca dadhiādīnaṃ. Āloko cakkhuviññāṇassa kiccaviruddho, guḷādayo ca āsavādīnaṃ. Cakkhurūpādayo pana cakkhuviññāṇādīnaṃ ṭhānāviruddhā paccayā. Purimajavanādayo pacchimajavanādīnaṃ sabhāvāviruddhā kiccāviruddhā ca.

Yathā ca viruddhāviruddhā paccayā siddhā, evaṃ sadisāsadisāpi. Sadisameva hi utuāhārasaṅkhātaṃ rūpaṃ rūpassa paccayo, sālibījādīni ca sāliphalādīnaṃ. Asadisampi rūpaṃ arūpassa, arūpañca rūpassa paccayo hoti, golomāviloma-visāṇa-dadhitilapiṭṭhādīni ca dubbā-sarabhūtiṇakādīnaṃ. Yesañca dhammānaṃ te viruddhāviruddhasadisāsadisapaccayā, na te dhammā tesaṃ dhammānaṃ vipākā eva.

Iti ayaṃ avijjā vipākavasena ekantāniṭṭhaphalā, sabhāvavasena ca sāvajjāpi samānā sabbesampi etesaṃ puññābhisaṅkhārādīnaṃ yathānurūpaṃ ṭhānakiccasabhāvaviruddhāviruddhapaccayavasena, sadisāsadisapaccayavasena ca paccayo hotīti veditabbā. So cassā paccayabhāvo ‘‘yassa hi dukkhādīsu avijjāsaṅkhātaṃ aññāṇaṃ appahīnaṃ hoti, so dukkhe tāva pubbantādīsu ca aññāṇena saṃsāradukkhaṃ sukhasaññāya gahetvā tassa hetubhūte tividhepi saṅkhāre ārabhatī’’tiādinā nayena vutto eva.

619. Apica ayaṃ aññopi pariyāyo –

Cutūpapāte saṃsāre, saṅkhārānañca lakkhaṇe;

Yo paṭiccasamuppanna-dhammesu ca vimuyhati.

Abhisaṅkharoti so ete, saṅkhāre tividhe yato;

Avijjā paccayo tesaṃ, tividhānampayaṃ tatoti.

Kathaṃ pana yo etesu vimuyhati, so tividhepete saṅkhāre karotīti ce. Cutiyā tāva vimūḷho ‘‘sabbattha khandhānaṃ bhedo maraṇa’’nti cutiṃ agaṇhanto ‘‘satto marati, sattassa dehantarasaṅkamana’’ntiādīni vikappeti.

Upapāte vimūḷho ‘‘sabbattha khandhānaṃ pātubhāvo jātī’’ti upapātaṃ agaṇhanto ‘‘satto upapajjati, sattassa navasarīrapātubhāvo’’tiādīni vikappeti.

Saṃsāre vimūḷho yo esa,

‘‘Khandhānañca paṭipāṭi, dhātuāyatanāna ca;

Abbocchinnaṃ vattamānā, saṃsāroti pavuccatī’’ti. –

Evaṃ vaṇṇito saṃsāro, taṃ evaṃ agaṇhanto ‘‘ayaṃ satto asmā lokā paraṃ lokaṃ gacchati, parasmā lokā imaṃ lokaṃ āgacchatī’’tiādīni vikappeti.

Saṅkhārānaṃ lakkhaṇe vimūḷho saṅkhārānaṃ sabhāvalakkhaṇaṃ sāmaññalakkhaṇañca agaṇhanto saṅkhāre attato attaniyato dhuvato sukhato subhato vikappeti.

Paṭiccasamuppannadhammesu vimūḷho avijjādīhi saṅkhārādīnaṃ pavattiṃ agaṇhanto ‘‘attā jānāti vā na jānāti vā, so eva karoti ca kāreti ca. So paṭisandhiyaṃ upapajjati, tassa aṇuissarādayo kalalādibhāvena sarīraṃ saṇṭhapento indriyāni sampādenti. So indriyasampanno phusati, vediyati, taṇhīyati, upādiyati, ghaṭiyati. So puna bhavantare bhavatī’’ti vā, ‘‘sabbe sattā niyatisaṅgatibhāvapariṇatā’’ti (dī. ni. 

我来为您直译这段巴利文：
618. 这里有问：即使如此，一向不可意果报的有过失的无明如何合理地作为福行和不动行的缘？因为苦楝树种不生甘蔗。如何不合理？因为在世间：
相违与不相违，相似与不相似，
诸法的缘已成，它们不只是果报。
因为在世间已成立诸法的住处、自性、作用等相违和不相违的缘。因为前心是后心的住处相违的缘，前工巧等学习是后起工巧等作业的[缘]。业是色的自性相违的缘，乳等是酪等的[缘]。光明是眼识的作用相违[的缘]，糖等是酒等的[缘]。而眼色等是眼识等的住处不相违的缘。前速行等是后速行等的自性不相违和作用不相违的[缘]。
如相违不相违的缘已成立，相似不相似的[缘]也是如此。因为相似的称为时节食的色是色的缘，稻种等是稻果等的[缘]。不相似的色也是无色的缘，无色也是色的缘，牛毛羊毛牛角酪芝麻粉等是杜巴草沙罗草细草等的[缘]。那些法的相违不相违相似不相似诸缘，不仅是那些法的果报。
如是这无明虽然依果报一向不可意，依自性也有过失，应知依住处作用自性等相违不相违缘、相似不相似缘的方式，适当地作为这一切福行等的缘。它的缘性已如"对谁在苦等上称为无明的无知未断，他首先以对苦和前际等的无知，以乐想取轮回苦，而开始作其因的三种行"等方式说过。
619. 而且这还有另一方式：
对死生、轮回和诸行的相，
以及缘起诸法谁迷惑。
他造作这三种行，因此，
无明是这三种[行]的缘。
[若问]如何谁对这些迷惑，他作这三种行？首先对死迷惑者不取"在一切处蕴的坏灭为死"而分别"有情死，有情转生到其他身"等。
对生迷惑者不取"在一切处蕴的显现为生"而分别"有情生，有情新身显现"等。
对轮回迷惑者，这就是
"蕴的相续和界处，
无间地转起，称为轮回。"
如是所说的轮回，不如是取它而分别"这有情从此世去他世，从他世来此世"等。
对诸行相迷惑者不取诸行的自相和共相而分别诸行为我、我所、常、乐、净。
对缘起诸法迷惑者不取以无明等[为缘]诸行等的转起而分别"我知或不知，它造作和令造作。它结生转生，它的微尘主宰等以羯罗蓝等状态构建身体完成诸根。它具诸根而触、受、爱、取、努力。它再在后有中转生"等，或"一切有情以定命运会遇本性转变"等。

1.168) vā vikappeti.

So avijjāya andhīkato evaṃ vikappento yathā nāma andho pathaviyaṃ vicaranto maggampi amaggampi thalampi ninnampi samampi visamampi paṭipajjati, evaṃ puññampi apuññampi āneñjābhisaṅkhārampi abhisaṅkharotīti.

Tenetaṃ vuccati –

‘‘Yathāpi nāma jaccandho, naro apariṇāyako;

Ekadā yāti maggena, ummaggenāpi ekadā.

‘‘Saṃsāre saṃsaraṃ bālo, tathā apariṇāyako;

Karoti ekadā puññaṃ, apuññamapi ekadā.

‘‘Yadā ca ñatvā so dhammaṃ, saccāni abhisamessati;

Tadā avijjūpasamā, upasanto carissatī’’ti.

Ayaṃ ‘‘avijjāpaccayā saṅkhārā’’ti padasmiṃ vitthārakathā.

Saṅkhārapaccayāviññāṇapadavitthārakathā



我来为您直译这段巴利文：
[619续]...他被无明致盲而如是分别，如盲人在地上行走时走上道路和非道路、高地和低地、平地和不平地一样，他也造作福行、非福行和不动行。
因此这样说：
"如生盲之人，无有引导者，
有时行于道，有时行邪道。
愚人在轮回，如是无引导，
有时作福[行]，有时作非福。
当他知诸法，通达诸谛时，
则因无明息，寂静而行走。"
这是"无明缘行"句的详释。
行缘识句详释[标题]


620. Saṅkhārapaccayā viññāṇapade – viññāṇanti cakkhuviññāṇādi chabbidhaṃ. Tattha cakkhuviññāṇaṃ kusalavipākaṃ akusalavipākanti duvidhaṃ hoti. Tathā sotaghānajivhākaāyaviññāṇāni. Manoviññāṇaṃ kusalākusalavipākā dve manodhātuyo, tisso ahetukamanoviññāṇadhātuyo, aṭṭha sahetukāni kāmāvacaravipākacittāni, pañca rūpāvacarāni, cattāri arūpāvacarānīti bāvīsatividhaṃ hoti. Iti imehi chahi viññāṇehi sabbānipi bāttiṃsa lokiyavipākaviññāṇāni saṅgahitāni honti. Lokuttarāni pana vaṭṭakathāya na yujjantīti na gahitāni.

Tattha siyā ‘‘kathaṃ panetaṃ jānitabbaṃ idaṃ vuttappakāraṃ viññāṇaṃ saṅkhārapaccayā hotī’’ti? Upacitakammābhāve vipākābhāvato. Vipākaṃ hetaṃ, vipākañca na upacitakammābhāve uppajjati. Yadi uppajjeyya sabbesaṃ sabbavipākāni uppajjeyyuṃ, na ca uppajjantīti jānitabbametaṃ saṅkhārapaccayā idaṃ viññāṇaṃ hotīti.

Katarasaṅkhārapaccayā kataraṃ viññāṇanti ce. Kāmāvacarapuññābhisaṅkhārapaccayā tāva kusalavipākāni pañca cakkhuviññāṇādīni, manoviññāṇe ekā manodhātu, dve manoviññāṇadhātuyo, aṭṭha kāmāvacaramahāvipākānīti soḷasa. Yathāha –

‘‘Kāmāvacarassa kusalassa kammassa kaṭattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hoti… sota… ghāna… jivhā… kāyaviññāṇaṃ … vipākā manodhātu uppannā hoti. Somanassasahagatā manoviññāṇadhātu uppannā hoti. Upekkhāsahagatā manoviññāṇadhātu uppannā hoti. Somanassasahagatā ñāṇasampayuttā. Somanassasahagatā ñāṇasampayuttā sasaṅkhārena. Somanassasahagatā ñāṇavippayuttā. Somanassasahagatā ñāṇavippayuttā sasaṅkhārena. Upekkhāsahagatā ñāṇasampayuttā. Upekkhāsahagatā ñāṇasampayuttā sasaṅkhārena. Upekkhāsahagatā ñāṇavippayuttā. Upekkhāsahagatā ñāṇavippayuttā sasaṅkhārenā’’ti (dha. sa. 431, 498).

Rūpāvacarapuññābhisaṅkhārapaccayā pana pañca rūpāvacaravipākāni. Yathāha –

‘‘Tasseva rūpāvacarassa kusalassa kammassa kaṭattā upacitattā vipākaṃ vivicceva kāmehi paṭhamaṃ jhānaṃ…pe… pañcamaṃ jhānaṃ upasampajja viharatī’’ti (dha. sa. 499). Evaṃ puññābhisaṅkhārapaccayā ekavīsatividhaṃ viññāṇaṃ hoti.

Apuññābhisaṅkhārapaccayā pana akusalavipākāni pañca cakkhuviññāṇādīni, ekā manodhātu, ekā manoviññāṇadhātūti evaṃ sattavidhaṃ viññāṇaṃ hoti. Yathāha –

‘‘Akusalassa kammassa kaṭattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hoti… sota… ghāna… jivhā… kāyaviññāṇaṃ… vipākā manodhātu vipākā manoviññāṇadhātu uppannā hotī’’ti (dha. sa. 556).

Āneñjābhisaṅkhārapaccayā pana cattāri arūpavipākānīti evaṃ catubbidhaṃ viññāṇaṃ hoti. Yathāha –

‘‘Tasseva arūpāvacarassa kusalassa kammassa kaṭattā upacitattā vipākaṃ sabbaso rūpasaññānaṃ samatikkamā ākāsānañcāyatanasaññāsahagataṃ…pe… viññāṇañcā…pe… ākiñcaññā…pe… nevasaññānāsaññāyatanasahagataṃ sukhassa ca dukkhassa ca pahānā catutthaṃ jhānaṃ upasampajja viharatī’’ti (dha. sa. 501).



我来为您直译这段巴利文：
620. 在"行缘识"句中 - "识"是眼识等六种。其中眼识分善异熟和不善异熟两种。如是耳鼻舌身识。意识是善不善异熟的两种意界，三种无因意识界，八种有因欲界异熟心，五种色界[异熟心]，四种无色界[异熟心]，共二十二种。如是以这六识摄一切三十二种世间异熟识。而出世间[异熟识]因不适合轮回之说故不取。
这里可能有问："如何知道这所说种类的识是由行缘？"因为无已积集业则无异熟故。因为这是异熟，而异熟不在无已积集业时生起。若[无业也]生起，则一切[人]会生起一切异熟，但[事实上]不生起，因此应知这识是由行缘。
若问何种行缘何种识？首先欲界福行缘善异熟的五眼识等，在意识中一意界，二意识界，八欲界大异熟，共十六。如说：
"因欲界善业已作已积集，异熟眼识生起⋯⋯耳⋯⋯鼻⋯⋯舌⋯⋯身识⋯⋯异熟意界生起。喜俱意识界生起。舍俱意识界生起。喜俱智相应。喜俱智相应有行。喜俱智不相应。喜俱智不相应有行。舍俱智相应。舍俱智相应有行。舍俱智不相应。舍俱智不相应有行。"
而色界福行缘五色界异熟。如说：
"因彼色界善业已作已积集，异熟离欲等入初禅⋯⋯乃至⋯⋯入第五禅而住。"如是福行缘二十一种识。
而不福行缘不善异熟的五眼识等，一意界，一意识界，如是七种识。如说：
"因不善业已作已积集，异熟眼识生起⋯⋯耳⋯⋯鼻⋯⋯舌⋯⋯身识⋯⋯异熟意界异熟意识界生起。"
而不动行缘四无色异熟，如是四种识。如说：
"因彼无色界善业已作已积集，异熟一切超越色想，空无边处想俱⋯⋯乃至⋯⋯识无边处⋯⋯乃至⋯⋯无所有⋯⋯乃至⋯⋯与非想非非想处俱，断乐断苦入第四禅而住。"

621. Evaṃ yaṃ saṅkhārapaccayā yaṃ viññāṇaṃ hoti, taṃ ñatvā idānissa evaṃ pavatti veditabbā – sabbameva hi idaṃ pavattipaṭisandhivasena dvedhā pavattati. Tattha dve pañcaviññāṇāni, dve manodhātuyo, somanassasahagatā ahetukamanoviññāṇadhātūti imāni terasa pañcavokārabhave pavattiyaññeva pavattanti. Sesāni ekūnavīsati tīsu bhavesu yathānurūpaṃ pavattiyampi paṭisandhiyampi pavattanti.

Kathaṃ? Kusalavipākāni tāva cakkhuviññāṇādīni pañca kusalavipākena akusalavipākena vā nibbattassa yathākkamaṃ paripākaṃ upagatindriyassa cakkhādīnaṃ āpāthagataṃ iṭṭhaṃ iṭṭhamajjhattaṃ vā rūpādiārammaṇaṃ ārabbha cakkhādipasādaṃ nissāya dassanasavanaghāyanasāyanaphusanakiccaṃ sādhayamānāni pavattanti. Tathā akusalavipākāni pañca. Kevalañhi tesaṃ aniṭṭhaṃ aniṭṭhamajjhattaṃ vā ārammaṇaṃ hoti. Ayameva viseso. Dasapi cetāni niyatadvārārammaṇavatthuṭṭhānāni niyatakiccāneva ca bhavanti.

Tato kusalavipākānaṃ cakkhuviññāṇādīnaṃ anantarā kusalavipākā manodhātu tesaṃyeva ārammaṇaṃ ārabbha hadayavatthuṃ nissāya sampaṭicchanakiccaṃ sādhayamānā pavattati. Tathā akusalavipākānaṃ anantarā akusalavipākā. Idañca pana dvayaṃ aniyatadvārārammaṇaṃ niyatavatthuṭṭhānaṃ niyatakiccañca hoti.

Somanassasahagatā pana ahetukamanoviññāṇadhātu kusalavipākamanodhātuyā anantarā tassā eva ārammaṇaṃ ārabbha hadayavatthuṃ nissāya santīraṇakiccaṃ sādhayamānā chasu dvāresu balavārammaṇe kāmāvacarasattānaṃ yebhuyyena lobhasampayuttajavanāvasāne bhavaṅgavīthiṃ pacchinditvā javanena gahitārammaṇe tadārammaṇavasena ca sakiṃ vā dvikkhattuṃ vā pavattatīti majjhimaṭṭhakathāyaṃ vuttaṃ. Abhidhammaṭṭhakathāyaṃ pana tadārammaṇe dve cittavārā āgatā. Idaṃ pana cittaṃ tadārammaṇanti ca piṭṭhibhavaṅganti cāti dve nāmāni labhati. Aniyatadvārārammaṇaṃ niyatavatthukaṃ aniyataṭṭhānakiccañca hotīti. Evaṃ tāva terasa pañcavokārabhave pavattiyaññeva pavattantīti veditabbāni.

Sesesu ekūnavīsatiyā na kiñci attano anurūpāya paṭisandhiyā na pavattati. Pavattiyaṃ pana kusalākusalavipākā tāva dve ahetukamanoviññāṇadhātuyo pañcadvāre kusalākusalavipākamanodhātūnaṃ anantarā santīraṇakiccaṃ, chasu dvāresu pubbe vuttanayeneva tadārammaṇakiccaṃ, attanā dinnapaṭisandhito uddhaṃ asati bhavaṅgupacchedake cittuppāde bhavaṅgakiccaṃ, ante cutikiccañcāti cattāri kiccāni sādhayamānā niyatavatthukā aniyatadvārārammaṇaṭṭhānakiccā hutvā pavattanti.

Aṭṭha kāmāvacarasahetukacittāni vuttanayeneva chasu dvāresu tadārammaṇakiccaṃ, attanā dinnapaṭisandhito uddhaṃ asati bhavaṅgupacchedake cittuppāde bhavaṅgakiccaṃ, ante cutikiccañcāti tīṇi kiccāni sādhayamānāni niyatavatthukāni aniyatadvārārammaṇaṭṭhānakiccāni hutvā pavattanti.


我来为您直译这段巴利文：
621. 如是知道什么行缘什么识后，现在应知它这样转起 - 因为这一切依转起和结生分为二种转起。其中二种五识、二种意界、喜俱无因意识界，这十三种只在五蕴有中转起转起。其余十九种随适宜在三有中转起和结生中转起。
如何？首先善异熟的五眼识等，对由善异熟或不善异熟而生、诸根随次第成熟者，缘进入[识]路的可意或可意中性色等所缘，依眼等净色，完成见闻嗅尝触的作用而转起。如是五不善异熟。只是它们的所缘是不可意或不可意中性。这是唯一差别。这十种都是定门定所缘定所依定作用。
此后，善异熟眼识等之后，善异熟意界缘它们的所缘，依心所依，完成领受作用而转起。如是不善异熟之后不善异熟[意界]。而这二种是不定门定所缘定所依定作用。
而喜俱无因意识界在善异熟意界之后，缘它的所缘，依心所依，完成推度作用，在欲界有情的六门中对强所缘，多在贪相应速行之末，切断有分路而在速行所取所缘上以彼所缘方式一次或二次转起，中部注释如是说。而在阿毗达磨注释中，在彼所缘有二心路。而这心得彼所缘和背有分两个名字。是不定门所缘定所依不定住处作用。如是应知首先十三种只在五蕴有中转起转起。
在其余十九种中，没有任何[识]不在其适合的结生中转起。而在转起中，首先善不善异熟的二无因意识界，在五门中在善不善异熟意界之后[完成]推度作用，在六门中如前所说方式[完成]彼所缘作用，从自己所给的结生以上在无有分断绝的心生起时[完成]有分作用，最后[完成]死作用，如是完成四作用，成为定所依不定门所缘住处作用而转起。
八欲界有因心如所说方式在六门中[完成]彼所缘作用，从自己所给的结生以上在无有分断绝的心生起时[完成]有分作用，最后[完成]死作用，如是完成三作用，成为定所依不定门所缘住处作用而转起。


Pañca rūpāvacarāni cattāri ca āruppāni attanā dinnapaṭisandhito uddhaṃ asati bhavaṅgupacchedake cittuppāde bhavaṅgakiccaṃ, ante cutikiccañcāti kiccadvayaṃ sādhayamānāni pavattanti . Tesu rūpāvacarāni niyatavatthārammaṇāni aniyataṭṭhānakiccāni, itarāni niyatavatthukāni niyatārammaṇāni aniyataṭṭhānakiccāni hutvā pavattantīti evaṃ tāva bāttiṃsavidhampi viññāṇaṃ pavattiyaṃ saṅkhārapaccayā pavattati. Tatrāssa te te saṅkhārā kammapaccayena ca upanissayapaccayena ca paccayā honti.

622. Yaṃ pana vuttaṃ ‘‘sesesu ekūnavīsatiyā na kiñci attano anurūpāya paṭisandhiyā na pavattatī’’ti, taṃ atisaṃkhittattā dubbijānaṃ. Tenassa vitthāranayadassanatthaṃ vuccati – kati paṭisandhiyo, kati paṭisandhicittāni, kena kattha paṭisandhi hoti, kiṃ paṭisandhiyā ārammaṇanti?

Asaññapaṭisandhiyā saddhiṃ vīsati paṭisandhiyo. Vuttappakārāneva ekūnavīsati paṭisandhicittāni. Tattha akusalavipākāya ahetukamanoviññāṇadhātuyā apāyesu paṭisandhi hoti. Kusalavipākāya manussaloke jaccandhajātibadhirajātiummattakajātieḷamūganapuṃsakādīnaṃ. Aṭṭhahi sahetukakāmāvacaravipākehi kāmāvacaradevesu ceva manussesu ca puññavantānaṃ paṭisandhi hoti. Pañcahi rūpāvacaravipākehi rūpībrahmaloke. Catūhi arūpāvacaravipākehi arūpaloketi. Yena ca yattha paṭisandhi hoti , sā eva tassa anurūpā paṭisandhi nāma. Saṅkhepato pana paṭisandhiyā tīṇi ārammaṇāni honti atītaṃ paccuppannaṃ navattabbañca. Asaññā paṭisandhi anārammaṇāti.

Tattha viññāṇañcāyatananevasaññānāsaññāyatanapaṭisandhīnaṃ atītameva ārammaṇaṃ. Dasannaṃ kāmāvacarānaṃ atītaṃ vā paccuppannaṃ vā. Sesānaṃ navattabbameva. Evaṃ tīsu ārammaṇesu pavattamānā pana paṭisandhi yasmā atītārammaṇassa vā navattabbārammaṇassa vā cuticittassa anantarameva pavattati. Paccuppannārammaṇaṃ pana cuticittaṃ nāma natthi. Tasmā dvīsu ārammaṇesu aññatarārammaṇāya cutiyā anantarā tīsu ārammaṇesu aññatarārammaṇāya paṭisandhiyā sugatiduggativasena pavattanākāro veditabbo.

623. Seyyathidaṃ – kāmāvacarasugatiyaṃ tāva ṭhitassa pāpakammino puggalassa ‘‘tānissa tasmiṃ samaye olambantī’’tiādivacanato (ma. ni. 

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五色界和四无色界[心]从自己所给的结生以上在无有分断绝的心生起时[完成]有分作用，最后[完成]死作用，如是完成二作用而转起。其中色界[心]是定所依所缘不定住处作用，其他是定所依定所缘不定住处作用而转起。如是首先三十二种识在转起中由行缘而转起。这里那些行以业缘和亲依止缘为[识的]缘。
622. 而所说"在其余十九种中，没有任何[识]不在其适合的结生中转起"，因太简略难以了知。因此为显示其详细方式而说 - 有几种结生？几种结生心？何者在何处结生？什么是结生的所缘？
连无想结生共二十种结生。[前]所说种类的十九种结生心。其中以不善异熟无因意识界在恶趣结生。以善异熟[无因意识界]在人世间的生盲、生聋、生疯、生哑、黄门等[结生]。以八有因欲界异熟在欲界天和有福人中结生。以五色界异熟在色梵天界[结生]。以四无色界异熟在无色界[结生]。以何[心]在何处结生，那就是它的适合结生。简略来说结生有三种所缘：过去、现在和不可说。无想结生是无所缘。
其中识无边处和非想非非想处结生只有过去所缘。十欲界[结生]是过去或现在[所缘]。其余是不可说[所缘]。而如是在三种所缘中转起的结生，因为只在过去所缘或不可说所缘的死心之后转起。因为没有现在所缘的死心。因此应知在二种所缘之一的死之后，在三种所缘之一的结生，依善趣恶趣而转起的方式。
623. 即如 - 首先对住在欲界善趣的作恶业者，因"那些在那时对他悬挂"等语...;

3.248) maraṇamañce nipannassa yathūpacitaṃ pāpakammaṃ vā kammanimittaṃ vā manodvāre āpāthamāgacchati. Taṃ ārabbha uppannāya tadārammaṇapariyosānāya javanavīthiyā anantaraṃ bhavaṅgavisayaṃ ārammaṇaṃ katvā cuticittaṃ uppajjati. Tasmiṃ niruddhe tadeva āpāthagataṃ kammaṃ vā kammanimittaṃ vā ārabbha anupacchinnakilesabalavināmitaṃ duggatipariyāpannaṃ paṭisandhicittaṃ uppajjati. Ayaṃ atītārammaṇāya cutiyā anantarā atītārammaṇā paṭisandhi.

Aparassa maraṇasamaye vuttappakārakammavasena narakādīsu aggijālavaṇṇādikaṃ duggatinimittaṃ manodvāre āpāthamāgacchati, tassa dvikkhattuṃ bhavaṅge uppajjitvā niruddhe taṃ ārammaṇaṃ ārabbha ekaṃ āvajjanaṃ, maraṇassa āsannabhāvena mandībhūtavegattā pañca javanāni, dve tadārammaṇānīti tīṇi vīthicittāni uppajjanti. Tato bhavaṅgavisayaṃ ārammaṇaṃ katvā ekaṃ cuticittaṃ. Ettāvatā ekādasa cittakkhaṇā atītā honti. Athassa avasesapañcacittakkhaṇāyuke tasmiññeva ārammaṇe paṭisandhicittaṃ uppajjati. Ayaṃ atītārammaṇāya cutiyā anantarā paccuppannārammaṇā paṭisandhi.

Aparassa maraṇasamaye pañcannaṃ dvārānaṃ aññatarasmiṃ rāgādihetubhūtaṃ hīnamārammaṇaṃ āpāthamāgacchati. Tassa yathākkamena uppanne voṭṭhabbanāvasāne maraṇassa āsannabhāvena mandībhūtavegattā pañca javanāni, dve tadārammaṇāni ca uppajjanti. Tato bhavaṅgavisayaṃ ārammaṇaṃ katvā ekaṃ cuticittaṃ. Ettāvatā ca dve bhavaṅgāni, āvajjanaṃ, dassanaṃ, sampaṭicchanaṃ, santīraṇaṃ, voṭṭhabbanaṃ, pañca javanāni, dve tadārammaṇāni, ekaṃ cuticittanti pañcadasa cittakkhaṇā atītā honti. Athāvasesaekacittakkhaṇāyuke tasmiññeva ārammaṇe paṭisandhicittaṃ uppajjati. Ayampi atītārammaṇāya cutiyā anantarā paccuppannārammaṇā paṭisandhi. Esa tāva atītārammaṇāya sugaticutiyā anantarā atītapaccuppannārammaṇāya duggatipaṭisandhiyā pavattanākāro.

624. Duggatiyaṃ ṭhitassa pana upacitānavajjakammassa vuttanayeneva taṃ anavajjakammaṃ vā kammanimittaṃ vā manodvāre āpāthamāgacchatīti kaṇhapakkhe sukkapakkhaṃ ṭhapetvā sabbaṃ purimanayeneva veditabbaṃ. Ayaṃ atītārammaṇāya duggaticutiyā anantarā atītapaccuppannārammaṇāya sugatipaṭisandhiyā pavattanākāro.



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623. [续]...卧于临终床时，已积集的恶业或业相在意门现起。缘此生起以彼所缘为最后的速行路之后，以有分境为所缘而生起死心。它灭时，缘那已现起的业或业相，被未断烦恼力引导，属于恶趣的结生心生起。这是过去所缘的死之后过去所缘的结生。
另一人在死时，依所说种类的业力，地狱等的火焰色等恶趣相在意门现起，对他有分生起灭去两次后，缘那所缘生起一转向，因接近死亡势力微弱故[生起]五速行，二彼所缘，如是三路心生起。此后以有分境为所缘[生起]一死心。至此十一心刹那已过。然后在剩余五心刹那寿命中，在那同一所缘上生起结生心。这是过去所缘的死之后现在所缘的结生。
另一人在死时，在五门之一贪等因的劣所缘现起。对他按次第生起，在确定之末，因接近死亡势力微弱故生起五速行和二彼所缘。此后以有分境为所缘[生起]一死心。至此二有分、转向、见、领受、推度、确定、五速行、二彼所缘、一死心，共十五心刹那已过。然后在剩余一心刹那寿命中，在那同一所缘上生起结生心。这也是过去所缘的死之后现在所缘的结生。这是首先过去所缘的善趣死之后过去现在所缘的恶趣结生的转起方式。
624. 而对住在恶趣者，已积集无过业，如所说方式那无过业或业相在意门现起，应知在黑分中置入白分后一切如前方式。这是过去所缘的恶趣死之后过去现在所缘的善趣结生的转起方式。

625. Sugatiyaṃ ṭhitassa pana upacitānavajjakammassa ‘‘tānissa tasmiṃ samaye olambantī’’tiādivacanato maraṇamañce nipannassa yathūpacitaṃ anavajjakammaṃ vā kammanimittaṃ vā manodvāre āpāthamāgacchati. Tañca kho upacitakāmāvacarānavajjakammasseva. Upacitamahaggatakammassa pana kammanimittameva āpāthamāgacchati. Taṃ ārabbha uppannāya tadārammaṇapariyosānāya suddhāya vā javanavīthiyā anantaraṃ bhavaṅgavisayaṃ ārammaṇaṃ katvā cuticittaṃ uppajjati. Tasmiṃ niruddhe tameva āpāthagataṃ kammaṃ vā kammanimittaṃ vā ārabbha anupacchinnakilesabalavināmitaṃ sugatipariyāpannaṃ paṭisandhicittaṃ uppajjati. Ayaṃ atītārammaṇāya cutiyā anantarā atītārammaṇā vā navattabbārammaṇā vā paṭisandhi.

Aparassa maraṇasamaye kāmāvacaraanavajjakammavasena manussaloke mātukucchivaṇṇasaṅkhātaṃ vā devaloke uyyānavimānakapparukkhādivaṇṇasaṅkhātaṃ vā sugatinimittaṃ manodvāre āpāthamāgacchati, tassa duggatinimitte dassitānukkameneva cuticittānantaraṃ paṭisandhicittaṃ uppajjati. Ayaṃ atītārammaṇāya cutiyā anantarā paccuppannārammaṇā paṭisandhi.

Aparassa maraṇasamaye ñātakā ‘‘ayaṃ tāta tavatthāya buddhapūjā karīyati cittaṃ pasādehī’’ti vatvā pupphadāmapaṭākādivasena rūpārammaṇaṃ vā, dhammassavanatūriyapūjādivasena saddārammaṇaṃ vā, dhūmavāsagandhādivasena gandhārammaṇaṃ vā, ‘‘idaṃ tāta sāyassu tavatthāya dātabbadeyyadhamma’’nti vatvā madhuphāṇitādivasena rasārammaṇaṃ vā, ‘‘idaṃ tāta phusassu tavatthāya dātabbadeyyadhamma’’nti vatvā cīnapaṭṭasomārapaṭṭādivasena phoṭṭhabbārammaṇaṃ vā pañcadvāre upasaṃharanti, tassa tasmiṃ āpāthagate rūpādiārammaṇe yathākkamena uppannavoṭṭhabbanāvasāne maraṇassa āsannabhāvena mandībhūtavegattā pañca javanāni, dve tadārammaṇāni ca uppajjanti. Tato bhavaṅgavisayaṃ ārammaṇaṃ katvā ekaṃ cuticittaṃ, tadavasāne tasmiññeva ekacittakkhaṇaṭṭhitike ārammaṇe paṭisandhicittaṃ uppajjati. Ayampi atītārammaṇāya cutiyā anantarā paccuppannārammaṇā paṭisandhi.

626. Aparassa pana pathavīkasiṇajjhānādivasena paṭiladdhamahaggatassa sugatiyaṃ ṭhitassa maraṇasamaye kāmāvacarakusalakamma-kammanimitta-gatinimittānaṃ vā aññataraṃ, pathavīkasiṇādikaṃ vā nimittaṃ, mahaggatacittaṃ vā manodvāre āpāthamāgacchati, cakkhusotānaṃ vā aññatarasmiṃ kusaluppattihetubhūtaṃ paṇītamārammaṇaṃ āpāthamāgacchati, tassa yathākkamena uppannavoṭṭhabbanāvasāne maraṇassa āsannabhāvena mandībhūtavegattā pañca javanāni uppajjanti. Mahaggatagatikānaṃ pana tadārammaṇaṃ natthi, tasmā javanānantaraṃyeva bhavaṅgavisayaṃ ārammaṇaṃ katvā ekaṃ cuticittaṃ uppajjati. Tassāvasāne kāmāvacaramahaggatasugatīnaṃ aññatarasugatipariyāpannaṃ yathūpaṭṭhitesu ārammaṇesu aññatarārammaṇaṃ paṭisandhicittaṃ uppajjati. Ayaṃ navattabbārammaṇāya sugaticutiyā anantarā atītapaccuppannanavattabbārammaṇānaṃ aññatarārammaṇā paṭisandhi.

Etenānusārena āruppacutiyāpi anantarā paṭisandhi veditabbā. Ayaṃ atītanavattabbārammaṇāya sugaticutiyā anantarā atītanavattabbapaccuppannārammaṇāya paṭisandhiyā pavattanākāro.



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625. 而对住在善趣、已积集无过业者，因"那些在那时对他悬挂"等语，卧于临终床时，已积集的无过业或业相在意门现起。而且那只是已积集欲界无过业者。而已积集广大业者，只有业相现起。缘此生起以彼所缘为最后的或纯速行路之后，以有分境为所缘而生起死心。它灭时，缘那已现起的业或业相，被未断烦恼力引导，属于善趣的结生心生起。这是过去所缘的死之后过去所缘或不可说所缘的结生。
另一人在死时，依欲界无过业力，称为人世间母胎色或天界园林宫殿如意树等色的善趣相在意门现起，对他如在恶趣相中所示次第，在死心之后生起结生心。这是过去所缘的死之后现在所缘的结生。
另一人在死时，亲属说："孩子，为你作佛陀供养，请生净信"而以花鬘旗幡等方式呈现色所缘，或以闻法音乐供养等方式[呈现]声所缘，或以熏香芳香等方式[呈现]香所缘，或说"孩子，请尝这为你应施之物"而以蜜糖等方式[呈现]味所缘，或说"孩子，请触这为你应施之物"而以中国绸缎、柔软布等方式[呈现]触所缘在五门，对他在那现起的色等所缘上，按次第在确定之末，因接近死亡势力微弱故生起五速行和二彼所缘。此后以有分境为所缘[生起]一死心，在其末于那住一心刹那的所缘上生起结生心。这也是过去所缘的死之后现在所缘的结生。
626. 而另一依地遍禅等已得广大[业]、住在善趣者，在死时，欲界善业、业相、趣相之一，或地遍等相，或广大心在意门现起，或在眼耳之一善生起因的殊胜所缘现起，对他按次第在确定之末，因接近死亡势力微弱故生起五速行。但广大趣者没有彼所缘，因此就在速行之后以有分境为所缘生起一死心。在其末在欲界广大善趣之一所属的已现起诸所缘之一上生起结生心。这是不可说所缘的善趣死之后过去现在不可说所缘之一的结生。
依此类推应知无色死之后的结生。这是过去不可说所缘的善趣死之后过去不可说现在所缘的结生的转起方式。

627. Duggatiyaṃ ṭhitassa pana pāpakammino vuttanayeneva taṃ kammaṃ kammanimittaṃ gatinimittaṃ vā manodvāre. Pañcadvāre vā pana akusaluppatti hetubhūtaṃ ārammaṇaṃ āpāthamāgacchati, athassa yathākkamena cuticittāvasāne duggatipariyāpannaṃ tesu ārammaṇesu aññatarārammaṇaṃ paṭisandhicittaṃ uppajjati. Ayaṃ atītārammaṇāya duggaticutiyā anantarā atītapaccuppannārammaṇāya paṭisandhiyā pavattanākāroti. Ettāvatā ekūnavīsatividhassāpi viññāṇassa paṭisandhivasena pavatti dīpitā hoti.

628. Tayidaṃ sabbampi evaṃ,

Pavattamānaṃ sandhimhi, dvedhā kammena vattati;

Missādīhi ca bhedehi, bhedassa duvidhādiko.

Idañhi ekūnavīsatividhampi vipākaviññāṇaṃ paṭisandhimhi pavattamānā dvedhā kammena vattati. Yathāsakañhi ekassa janakakammaṃ nānākkhaṇikakammapaccayena ceva upanissayapaccayena ca paccayo hoti. Vuttañhetaṃ ‘‘kusalākusalaṃ kammaṃ vipākassa upanissayapaccayena paccayo’’ti (paṭṭhā. 1.1.423). Evaṃ vattamānassa panassa missādīhi bhedehi duvidhādikopi bhedo veditabbo.

Seyyathidaṃ – idañhi paṭisandhivasena ekadhā pavattamānampi rūpena saha missāmissabhedato duvidhaṃ. Kāmarūpārūpabhavabhedato tividhaṃ. Aṇḍajajalābuja-saṃsedaja-opapātikayonivasena catubbidhaṃ. Gativasena pañcavidhaṃ. Viññāṇaṭṭhitivasena sattavidhaṃ. Sattāvāsavasena aṭṭhavidhaṃ hoti.

629. Tattha,

Missaṃ dvidhā bhāvabhedā, sabhāvaṃ tattha ca dvidhā;

Dve vā tayo vā dasakā, omato ādinā saha.

Missaṃ dvidhā bhāvabhedāti yaṃ hetaṃ ettha aññatra arūpabhavā rūpamissaṃ paṭisandhiviññāṇaṃ uppajjati, taṃ rūpabhave itthindriyapurisindriyasaṅkhātena bhāvena vinā uppattito. Kāmabhave aññatra jātipaṇḍakapaṭisandhiyā bhāvena saha uppattito sa-bhāvaṃ, a-bhāvanti duvidhaṃ hoti.

Sabhāvaṃtattha ca dvidhāti tatthāpi ca yaṃ sa-bhāvaṃ, taṃ itthipurisabhāvānaṃ aññatarena saha uppattito duvidhameva hoti.

Dve vā tayo vā dasakā omato ādinā sahāti yaṃ hetamettha ‘‘missaṃ amissa’’nti duke ādibhūtaṃ rūpamissaṃ paṭisandhiviññāṇaṃ, tena saha vatthukāyadasakavasena dve vā, vatthukāyabhāvadasakavasena tayo vā dasakā omato uppajjanti, natthi ito paraṃ rūpaparihānīti. Taṃ panetaṃ evaṃ omakaparimāṇaṃ uppajjamānaṃ aṇḍajajalābujanāmikāsu dvīsu yonīsu jātiuṇṇāya ekena aṃsunā uddhaṭasappimaṇḍappamāṇaṃ kalalanti laddhasaṅkhaṃ hutvā uppajjati. Tattha yonīnaṃ gativasena sambhavabhedo veditabbo.



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627. 而对住在恶趣的作恶业者，如所说方式那业、业相或趣相在意门，或在五门不善生起因的所缘现起，然后对他按次第在死心末属于恶趣的在那些所缘之一上生起结生心。这是过去所缘的恶趣死之后过去现在所缘的结生的转起方式。至此已说明十九种识依结生的转起。
628. 这一切如是：
转起于结生，由业而二转，
杂等诸差别，差别二等起。
因为这十九种异熟识在结生中转起时，由业而二转。因为各自一个能生业以异时业缘和亲依止缘为缘。因为这样说："善不善业以亲依止缘为异熟的缘。"而如是转起者，应知由杂等差别而有二等差别。
即如 - 因为这[识]虽依结生一转，但由与色俱不俱的差别而二种。由欲色无色有的差别而三种。由卵生、胎生、湿生、化生诸生类而四种。由趣而五种。由识住而七种。由有情居而八种。
629. 其中：
杂二由性别，有性彼亦二，
二或三十法，少者与初俱。
"杂二由性别"者 - 因为这其中除无色有外生起与色俱的结生识，由在色有中无女根男根称为性而生起，在欲有中除生黄门结生外与性俱生起，[分为]有性无性二种。
"有性彼亦二"者 - 而其中有性者，由与女性男性之一俱生起故也是二种。
"二或三十法，少者与初俱"者 - 因为这其中在"俱不俱"二法中为初的与色俱的结生识，与之俱起最少有依处身十法二[组]，或依处身性十法三[组]，没有比这更少的色了。而这如是以最少量生起时，在卵生胎生二生类中，以如生毛一丝所提纯熟酥量成为所谓"羯罗蓝"而生起。这里应知由趣而有生起的差别。

630. Etāsu hi,

Niraye bhummavajjesu, devesu ca na yoniyo;

Tisso purimikā honti, catassopi gatittaye.

Tattha devesu cāti casaddena yathā niraye ca bhummavajjesu ca devesu, evaṃ nijjhāmataṇhikapetesu ca purimikā tisso yoniyo na santīti veditabbā. Opapātikā eva hi te honti. Sese pana tiracchānapettivisayamanussasaṅkhāte gatittaye pubbe vajjitabhummadevesu ca catassopi yoniyo honti. Tattha,

Tiṃsa nava ceva rūpīsu, sattati ukkaṃsatotha rūpāni;

Saṃsedupapātayonisu, atha vā avakaṃsato tiṃsa.

Rūpībrahmesu tāva opapātikayonikesu cakkhusotavatthudasakānaṃ jīvitanavakassa cāti catunnaṃ kalāpānaṃ vasena tiṃsa ca nava ca paṭisandhiviññāṇena saha rūpāni uppajjanti. Rūpī brahme pana ṭhapetvā aññesu saṃsedajaopapātikayonikesu ukkaṃsato cakkhusotaghānajivhākāyavatthubhāvadasakānaṃ vasena sattati, tāni ca niccaṃ devesu. Tattha vaṇṇo gandho raso ojā catasso cāpi dhātuyo cakkhupasādo jīvitanti ayaṃ dasarūpaparimāṇo rūpapuñjo cakkhudasako nāma. Evaṃ sesā veditabbā . Avakaṃsato pana jaccandhabadhiraaghānakanapuṃsakassa jivhākāyavatthudasakānaṃ vasena tiṃsa rūpāni uppajjanti. Ukkaṃsāvakaṃsānaṃ pana antare anurūpato vikappo veditabbo.

631. Evaṃ viditvā puna,

Khandhārammaṇagatihetu-vedanāpītivitakkavicārehi;

Bhedābhedaviseso, cutisandhīnaṃ pariññeyyo.

Yā hesā missāmissato duvidhā paṭisandhi, yā cassā atītānantarā cuti, tāsaṃ imehi khandhādīhi bhedābhedaviseso ñātabboti attho.

Kathaṃ? Kadāci hi catukkhandhāya āruppacutiyā anantarā catukkhandhāva ārammaṇatopi abhinnā paṭisandhi hoti. Kadāci amahaggatabahiddhārammaṇāya mahaggataajjhattārammaṇā. Ayaṃ tāva arūpabhūmīsuyeva nayo. Kadāci pana catukkhandhāya arūpacutiyā anantarā pañcakkhandhā kāmāvacarapaṭisandhi . Kadāci pañcakkhandhāya kāmāvacaracutiyā rūpāvacaracutiyā vā anantarā catukkhandhā arūpapaṭisandhi. Evaṃ atītārammaṇāya cutiyā paccuppannārammaṇā paṭisandhi. Ekaccasugaticutiyā ekaccaduggatipaṭisandhi. Ahetukacutiyā sahetukapaṭisandhi. Duhetukacutiyā tihetukapaṭisandhi. Upekkhāsahagatacutiyā somanassasahagatapaṭisandhi. Appītikacutiyā sappītikapaṭisandhi. Avitakkacutiyā savitakkapaṭisandhi. Avicāracutiyā savicārapaṭisandhi. Avitakkāvicāracutiyā savitakkasavicārapaṭisandhīti tassa tassa viparītato ca yathāyogaṃ yojetabbaṃ.


我来为您直译这段巴利文：
630. 在这些中，
除了地居天，在地狱和天界中没有这些生体；
前三种生体存在，在三道中有四种生体。
其中"和天界"的"和"字表明：应当知道，如同在地狱和除地居天外的天界中一样，在烧渴饿鬼中也没有前三种生体。因为他们都是化生的。而在其余的三道中，即畜生、饿鬼、人道，以及前面排除的地居天中，有全部四种生体。其中：
色界三十九色法，最多七十色法，
湿生和化生，最少三十色法。
首先，在化生的色界梵天中，以眼、耳、所依十法和命根九法等四种聚集，产生三十九种色法及结生识。而在色界梵天以外的其他湿生和化生众生中，最多以眼、耳、鼻、舌、身、所依和性别十法而有七十色法，这些在天界中是恒常的。其中，色、香、味、食素、四大种、眼净色和命根，这十种色法的聚集称为眼十法。其他的也应当如此理解。最少的情况下，对于生来就是盲、聋、无嗅觉和无性者，以舌、身和所依十法而产生三十色法。在最多和最少之间，应当根据相应情况理解差别。
631. 如此了知后，再者：
以蕴、所缘、趣、因、
受、喜、寻、伺的差异，
应当了知死生的种种差别。
这里所说的杂染和清净两种结生，以及它之前的死亡，应当以这些蕴等的差异来了知，这是其意义。
如何理解呢？有时在四蕴无色界死亡之后，紧接着是同样四蕴且所缘也相同的结生。有时从缘取非广大外境转为缘取广大内境。这是无色界的法则。有时从四蕴无色界死亡后，紧接着是欲界五蕴结生。有时从欲界或色界五蕴死亡后，紧接着是无色界四蕴结生。如此，从缘过去的死亡转为缘现在的结生。从某些善趣死亡转为某些恶趣结生。从无因死亡转为有因结生。从二因死亡转为三因结生。从舍俱死亡转为喜俱结生。从无喜死亡转为有喜结生。从无寻死亡转为有寻结生。从无伺死亡转为有伺结生。从无寻无伺死亡转为有寻有伺结生。也应当根据相应情况配合其相反的情况。

632.

Laddhapaccayamiti dhammamattametaṃ bhavantaramupeti;

Nāssa tato saṅkanti, na tato hetuṃ vinā hoti.

Iti hetaṃ laddhapaccayaṃ rūpārūpadhammamattaṃ uppajjamānaṃ bhavantaramupetīti vuccati, na satto, na jīvo. Tassa ca nāpi atītabhavato idha saṅkanti atthi. Nāpi tato hetuṃ vinā idha pātubhāvo. Tayidaṃ pākaṭena manussacutipaṭisandhikkamena pakāsayissāma.

Atītabhavasmiṃ hi sarasena upakkamena vā samāsannamaraṇassa asayhānaṃ sabbaṅgapaccaṅgasandhibandhanacchedakānaṃ māraṇantikavedanāsatthānaṃ sannipātaṃ asahantassa ātape pakkhittaharitatālapaṇṇamiva kamena upasussamāne sarīre niruddhesu cakkhādīsu indriyesu hadayavatthumatte patiṭṭhitesu kāyindriyamanindriyajīvitindriyesu taṅkhaṇāvasesahadayavatthusannissitaṃ viññāṇaṃ garukasamāsevitāsannapubbakatānaṃ aññataraṃ laddhāvasesapaccayasaṅkhārasaṅkhātaṃ kammaṃ, tadupaṭṭhāpitaṃ vā kammanimittagatinimittasaṅkhātaṃ visayaṃ ārabbha pavattati. Tadevaṃ pavattamānaṃ taṇhāvijjānaṃ appahīnattā avijjāpaṭicchāditādīnave tasmiṃ visaye taṇhā nāmeti, sahajātasaṅkhārā khipanti. Taṃ santativasena taṇhāya nāmiyamānaṃ saṅkhārehi khippamānaṃ orimatīrarukkhavinibaddharajjumālambitvā mātikātikkamako viya purimañca nissayaṃ jahati, aparañca kammasamuṭṭhāpitaṃ nissayaṃ assādayamānaṃ vā anassādayamānaṃ vā ārammaṇādīhiyeva paccayehi pavattatīti.

Ettha ca purimaṃ cavanato cuti. Pacchimaṃ bhavantarādipaṭisandhānato paṭisandhīti vuccati . Tadetaṃ nāpi purimabhavā idhāgataṃ, nāpi tato kammasaṅkhāranativisayādihetuṃ vinā pātubhūtanti veditabbaṃ.

633.

Siyuṃ nidassanānettha, paṭighosādikā atha;

Santānabandhato natthi, ekatā nāpi nānatā.

Ettha cetassa viññāṇassa purimabhavato idha anāgamane, atītabhavapariyāpannahetūti ca uppāde paṭighosa-padīpa-muddā-paṭibimbappakārā dhammā nidassanāni siyuṃ. Yathā hi paṭighosa-padīpa-muddā-chāyā saddādihetukā honti aññatra agantvā evamevaṃ idaṃ cittaṃ.

Ettha ca santānabandhato natthi ekatā nāpi nānatā. Yadi hi santānabandhe sati ekantamekatā bhaveyya, na khīrato dadhi sambhūtaṃ siyā. Athāpi ekantanānatā bhaveyya, na khīrassādhīno dadhi siyā. Esa nayo sabbahetuhetusamuppannesu. Evañca sati sabbalokavohāralopo siyā, so ca aniṭṭho. Tasmā ettha na ekantamekatā vā nānatā vā upagantabbāti.



我来为您直译这段巴利文：
632.
获得缘起的只是法的实质，趋向另一生存；
它不从彼处转移，也不能无因而有。
这是说，获得缘起的色法、无色法的实质生起时趋向另一生存，不是有情，不是命我。它既不是从过去生转移至此，也不是无因而在此显现。我们将以明显的人的死亡和结生过程来说明这点。
在过去生中，由于自然或外力而临近死亡，不能承受切断一切肢体关节的临终痛苦聚集，如同暴晒的绿椰叶逐渐干枯，当身体衰败时，眼等诸根灭尽，只剩下心所依处，仅存身根、意根和命根，在那一刻，依托残存的心所依处的识，缘取业力、业相、趣相中的任一所缘而转起，这业力即是重业、临死业、惯行业中任一获得余缘的行为，或由业力所显现的境相。如此转起时，由于爱和无明未断，对该境相的过患被无明遮蔽，被称为爱；俱生诸行推动它。它随着相续而被爱牵引，被诸行推动，就像抓住连接此岸树木的绳索渡河者，舍弃前面的所依，攀缘后面由业所生起的所依，不论是喜欢还是不喜欢，都由所缘等诸缘而转起。
在此，前者因为离开而称为死亡，后者因为与另一生存等相连而称为结生。应当了知，它既不是从前生来到此处，也不是无因，即无业、行、趣、境等因而显现。
633.
在此应有譬喻，如回声等；
由相续相系，非一亦非异。
在此，对于这识非从前生来此，而由属于过去生的因生起，应当以回声、灯光、印记、影像等法为譬喻。正如回声、灯光、印记、影像由声等为因而生，不从他处而来，此心也是如此。
在此，由于相续相系，非一亦非异。若相续相系时是绝对的一，则不应从牛奶产生酸奶；若是绝对的异，则酸奶不应依赖牛奶。对一切因及从因所生者都是如此。若如此，则会导致一切世间言说消失，这是不合理的。因此，在此不应执著绝对的一或异。

634. Etthāha – nanu evaṃ asaṅkantipātubhāve sati ye imasmiṃ manussattabhāve khandhā, tesaṃ niruddhattā, phalapaccayassa ca kammassa tattha agamanato aññassa aññato ca taṃ phalaṃ siyā, upabhuñjake ca asati kassa taṃ phalaṃ siyā, tasmā na sundaramidaṃ vidhānanti. Tatridaṃ vuccati –

Santāne yaṃ phalaṃ etaṃ, nāññassa na ca aññato;

Bījānaṃ abhisaṅkhāro, etassatthassa sādhako.

Ekasantānasmiṃ hi phalaṃ uppajjamānaṃ tattha ekantaekattanānattānaṃ paṭisiddhattā aññassāti vā aññatoti vā na hoti. Etassa ca panatthassa bījānaṃ abhisaṅkhāro sādhako. Ambabījādīnaṃ hi abhisaṅkhāresu katesu tassa bījassa santāne laddhapaccayo kālantare phalaviseso uppajjamāno na aññabījānaṃ, nāpi aññābhisaṅkhārapaccayā uppajjati , na ca tāni bījāni, te abhisaṅkhārā vā phalaṭṭhānaṃ pāpuṇanti, evaṃ sampadamidaṃ veditabbaṃ. Vijjāsipposadhādīhi cāpi bālasarīre upayuttehi kālantare vuḍḍhasarīrādīsu phaladehi ayamattho veditabbo.

Yampi vuttaṃ ‘‘upabhuñjake ca asati kassa taṃ phalaṃ siyā’’ti, tattha,

Phalassuppattiyā eva, siddhā bhuñjakasammuti;

Phaluppādena rukkhassa, yathā phalati sammuti.

Yathā hi rukkhasaṅkhātānaṃ dhammānaṃ ekadesabhūtassa rukkhaphalassa uppattiyā eva rukkho phalatīti vā phalitoti vā vuccati, tathā devamanussasaṅkhātānaṃ khandhānaṃ ekadesabhūtassa upabhogasaṅkhātassa sukhadukkhaphalassa uppādeneva devo, manusso vā upabhuñjatīti vā, sukhito, dukkhitoti vā vuccati. Tasmā na ettha aññena upabhuñjakena nāma koci attho atthīti.

635. Yopi vadeyya ‘‘evaṃ santepi ete saṅkhārā vijjamānā vā phalassa paccayā siyuṃ, avijjamānā vā, yadi ca vijjamānā pavattikkhaṇeyeva nesaṃ vipākena bhavitabbaṃ, atha avijjamānā pavattito pubbe pacchā ca niccaṃ phalāvahā siyu’’nti, so evaṃ vattabbo –

Katattā paccayā ete, na ca niccaṃ phalāvahā;

Pāṭibhogādikaṃ tattha, veditabbaṃ nidassanaṃ.

Katattāyeva hi saṅkhārā attano phalassa paccayā honti, na vijjamānattā, avijjamānattā vā. Yathāha – ‘‘kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hotī’’tiādi (dha. sa. 431). Yathārahassa ca attano phalassa paccayā hutvā na puna phalāvahā honti vipākattā. Etassa catthassa vibhāvane idaṃ pāṭibhogādikaṃ nidassanaṃ veditabbaṃ. Yathā hi loke yo kassaci atthassa niyyātanatthaṃ pāṭibhogo hoti, bhaṇḍaṃ vā kiṇāti, iṇaṃ vā gaṇhāti, tassa taṃ kiriyākaraṇamattameva tadatthaniyyātanādimhi paccayo hoti, na kiriyāya vijjamānattaṃ, avijjamānattaṃ vā, na ca tadatthaniyyātanādito parampi dhārakova hoti. Kasmā? Niyyātanādīnaṃ katattā. Evaṃ katattāva saṅkhārāpi attano phalassa paccayā honti, na ca yathārahaṃ phaladānato parampi phalāvahā hontīti. Ettāvatā missāmissavasena dvedhāpi vattamānassa paṭisandhiviññāṇassa saṅkhārapaccayā pavatti dīpitā hoti.



我来为您直译这段巴利文：
634. 有人在此问道："若如此无转移而显现，则此人身中的诸蕴已灭，能生果的业也不到彼处，应成为他者的他果，又无受用者，此果属谁？因此这说法不妥当。"对此回答：
此果在相续中生，非他亦非由他；
种子的造作，能证此义。
因为果在一相续中生起时，由于已否定绝对的一和异，故非他者的，亦非由他者。种子的造作能证明此义。因为当芒果等种子造作完成后，在该种子相续中获得诸缘，经过时间而生起的特殊果实，既不属于其他种子，也不是由其他造作为缘而生起，那些种子和造作也不能到达果位，应当如此理解这个譬喻。通过明智、技艺、药物等施用于幼童身上，经过时间在成人身上结果，也应当由此理解。
对于所说"无受用者时此果属谁"，对此：
由果生起本身，成立受用者之说；
如由果实生起，说树结果。
如同所谓树的诸法的一部分即树果生起时，即说"树结果"或"已结果"；同样，所谓天神人类的诸蕴的一部分即受用的乐苦果生起时，即说"天神、人在受用"或"有乐、有苦"。因此在此不需要另外的受用者。
635. 若有人说："即便如此，这些行或者存在时为果的缘，或者不存在时为果的缘。若是存在时，应在转起刹那即有异熟；若是不存在时，则在转起之前之后都应常常能生果。"对他应如此说：
由已作为缘，非常能生果；
保证等譬喻，应当如是知。
因为诸行仅由已作而成为自果之缘，不是由存在或不存在。如说："由已作、已积集欲界善业，生起异熟眼识"等。适时成为自果之缘后，由于是异熟故不再能生果。在阐明此义时，应当知道保证等譬喻。如世间中，某人为交付某物而作保证，或买物品，或借债，他仅仅作此行为即成为交付等事的缘，不是由行为的存在或不存在，交付等之后也不再继续负责。为什么？因为交付等已作。如是诸行仅由已作而成为自果之缘，适时给予果报之后也不再能生果。至此已说明杂染清净两种结生识由行为缘而转起。

636. Idāni sabbesveva tesu bāttiṃsavipākaviññāṇesu sammohavighātatthaṃ,

Paṭisandhipavattīnaṃ, vasenete bhavādisu;

Vijānitabbā saṅkhārā, yathā yesañca paccayā.

Tattha tayo bhavā, catasso yoniyo, pañca gatiyo, satta viññāṇaṭṭhitiyo, nava sattāvāsāti ete bhavādayo nāma. Etesu bhavādīsu paṭisandhiyaṃ pavatte ca ete yesaṃ vipākaviññāṇānaṃ paccayā, yathā ca paccayā honti, tathā vijānitabbāti attho.

Tattha puññābhisaṅkhāre tāva kāmāvacaraaṭṭhacetanābhedo puññābhisaṅkhāro avisesena kāmabhave sugatiyaṃ navannaṃ vipākaviññāṇānaṃ paṭisandhiyaṃ nānakkhaṇikakammapaccayena ceva upanissayapaccayena cāti dvedhā paccayo. Rūpāvacarapañcakusalacetanābhedo puññābhisaṅkhāro rūpabhave paṭisandhiyaṃ eva pañcannaṃ.

Vuttappabhedakāmāvacaro pana kāmabhave sugatiyaṃ upekkhāsahagatāhetumanoviññāṇadhātuvajjānaṃ sattannaṃ parittavipākaviññāṇānaṃ vuttanayeneva dvedhā paccayo pavatte, no paṭisandhiyaṃ. Sveva rūpabhave pañcannaṃ vipākaviññāṇānaṃ tatheva paccayo pavatte, no paṭisandhiyaṃ. Kāmabhave pana duggatiyaṃ aṭṭhannampi parittavipākaviññāṇānaṃ tatheva paccayo pavatte, no paṭisandhiyaṃ. Tattha niraye mahāmoggallānattherassa narakacārikādīsu iṭṭhārammaṇasamāyoge so paccayo hoti, tiracchānesu pana petamahiddhikesu ca iṭṭhārammaṇaṃ labbhatiyeva.

Sveva kāmabhave sugatiyaṃ soḷasannampi kusalavipākaviññāṇānaṃ tatheva paccayo pavatte ca paṭisandhiyañca. Avisesena pana puññābhisaṅkhāro rūpabhave dasannaṃ vipākaviññāṇānaṃ tatheva paccayo pavatte ca paṭisandhiyañca.

Dvādasākusalacetanābhedo apuññābhisaṅkhāro kāmabhave duggatiyaṃ ekassa viññāṇassa tatheva paccayo paṭisandhiyaṃ, no pavatte. Channaṃ pavatte, no paṭisandhiyaṃ. Sattannampi akusalavipākaviññāṇānaṃ pavatte ca paṭisandhiyañca.

Kāmabhave pana sugatiyaṃ tesaṃyeva sattannaṃ tatheva paccayo pavatte, no paṭisandhiyaṃ. Rūpabhave catunnaṃ vipākaviññāṇānaṃ tatheva paccayo pavatte, no paṭisandhiyaṃ. So ca kho kāmāvacare aniṭṭharūpadassanasaddasavanavasena, brahmaloke pana aniṭṭharūpādayo nāma natthi. Tathā kāmāvacaradevalokepi.

Āneñjābhisaṅkhāro arūpabhave catunnaṃ vipākaviññāṇānaṃ tatheva paccayo pavatte ca paṭisandhiyañca.

Evaṃ tāva bhavesu paṭisandhipavattīnaṃ vasena ete saṅkhārā yesaṃ paccayā, yathā ca paccayā honti, tathā vijānitabbā. Eteneva nayena yoniādīsupi veditabbā.



我来为您直译这段巴利文：
636. 现在为了断除对所有三十二种异熟识的迷惑：
由结生及转起，于诸有等中，
应知诸行，如何为谁之缘。
其中，三有、四生、五趣、七识住、九有情居，这些称为诸有等。应当了知这些行在诸有等中，对哪些异熟识，以何种方式成为缘，于结生和转起时。
其中，首先就福行而言，欲界八思所构成的福行，在欲有善趣中，对九种异熟识在结生时以异时业缘和亲依止缘两种方式为缘。色界五善思所构成的福行，在色有中仅在结生时对五种[识]为缘。
前述种类的欲界[福行]，在欲有善趣中，对除舍俱无因意识界外的七种有限异熟识，以前述两种方式为缘，仅在转起时，不在结生时。同样，此[福行]在色有中对五种异熟识以同样方式为缘，仅在转起时，不在结生时。而在欲有恶趣中，对八种有限异熟识以同样方式为缘，仅在转起时，不在结生时。在此，在地狱中，如大目犍连长老游地狱等时遇到可意所缘时，它成为缘；而在畜生和大神通力的饿鬼中，确实能得到可意所缘。
同样，此[福行]在欲有善趣中，对十六种善异熟识以同样方式为缘，在转起和结生时都是。一般而言，福行在色有中对十种异熟识以同样方式为缘，在转起和结生时都是。
十二不善思所构成的非福行，在欲有恶趣中，对一种识以同样方式为缘，仅在结生时，不在转起时。对六种[识]在转起时为缘，不在结生时。对七种不善异熟识在转起和结生时都为缘。
而在欲有善趣中，对同样七种[识]以同样方式为缘，仅在转起时，不在结生时。在色有中对四种异熟识以同样方式为缘，仅在转起时，不在结生时。这是通过在欲界中见不可意色、闻不可意声而成为缘，但在梵天界中没有所谓不可意色等。欲界天界也是如此。
不动行在无色有中对四种异熟识以同样方式为缘，在转起和结生时都是。
如是首先应当了知这些行在诸有中，对谁为缘，以及如何为缘，通过结生和转起。以同样方式也应当了知在诸生等中[的情况]。

637. Tatridaṃ ādito paṭṭhāya mukhamattapakāsanaṃ – imesu hi saṅkhāresu yasmā puññābhisaṅkhāro tāva dvīsu bhavesu paṭisandhiṃ datvā sabbamattano vipākaṃ janeti. Tathā aṇḍajādīsu catūsu yonīsu, devamanussasaṅkhātāsu dvīsu gatīsu, nānattakāyanānattasaññīnānattakāyaekattasaññī-ekattakāyanānattasaññī-ekattakāyaekattasaññīsaṅkhātāsu catūsu viññāṇaṭṭhitīsu. Asaññasattāvāse panesa rūpamattamevābhisaṅkharotīti catūsuyeva sattāvāsesu ca paṭisandhiṃ datvā sabbamattano vipākaṃ janeti. Tasmā esa etesu dvīsu bhavesu, catūsu yonīsu, dvīsu gatīsu, catūsu viññāṇaṭṭhitīsu, catūsu sattāvāsesu ca ekavīsatiyā vipākaviññāṇānaṃ vuttanayeneva paccayo hoti yathāsambhavaṃ paṭisandhiyaṃ pavatte ca.

Apuññābhisaṅkhāro pana yasmā ekasmiṃyeva kāmabhave catūsu yonīsu, avasesāsu tīsu gatīsu , nānattakāyaekattasaññīsaṅkhātāya ekissā viññāṇaṭṭhitiyā, tādiseyeva ca ekasmiṃ sattāvāse paṭisandhivasena vipaccati, tasmā esa ekasmiṃ bhave, catūsu yonīsu, tīsu gatīsu, ekissā viññāṇaṭṭhitiyā, ekamhi ca sattāvāse sattannaṃ vipākaviññāṇānaṃ vuttanayeneva paccayo paṭisandhiyaṃ pavatte ca.

Āneñjābhisaṅkhāro pana yasmā ekasmiṃyeva arūpabhave, ekissā opapātikayoniyā, ekissā devagatiyā, ākāsānañcāyatanādikāsu tīsu viññāṇaṭṭhitīsu, ākāsānañcāyatanādikesu ca catūsu sattāvāsesu paṭisandhivasena vipaccati, tasmā esa ekasmiṃ bhave, ekissā yoniyā, ekissā gatiyā, tīsu viññāṇaṭṭhitīsu, catūsu sattāvāsesu catunnaṃ viññāṇānaṃ vuttanayeneva paccayo hoti paṭisandhiyaṃ pavatte cāti. Evaṃ,

Paṭisandhipavattīnaṃ , vasenete bhavādisu;

Vijānitabbā saṅkhārā, yathā yesañca paccayāti.

Ayaṃ ‘‘saṅkhārapaccayā viññāṇa’’nti padasmiṃ vitthārakathā.

Viññāṇapaccayānāmarūpapadavitthārakathā



我来为您直译这段巴利文：
637. 这里从开始略作说明：在这些行中，因为首先福行在二有中给予结生后生起一切自己的异熟。同样在卵生等四生中，在称为天神和人的二趣中，在称为异身异想、异身一想、一身异想、一身一想的四识住中。但在无想有情居中，它只造作色法，所以在四有情居中给予结生后生起一切自己的异熟。因此，它在这二有中、四生中、二趣中、四识住中和四有情居中，对二十一种异熟识以前述方式为缘，在结生和转起时随其所应。
而非福行因为仅在一欲有中，在四生中，在其余三趣中，在称为异身一想的一识住中，以及在如是一有情居中，以结生方式成熟，因此它在一有中、四生中、三趣中、一识住中和一有情居中，对七种异熟识以前述方式为缘，在结生和转起时。
而不动行因为仅在一无色有中，在一化生中，在一天趣中，在空无边处等三识住中，以及在空无边处等四有情居中，以结生方式成熟，因此它在一有中、一生中、一趣中、三识住中和四有情居中，对四种识以前述方式为缘，在结生和转起时。如是：
由结生及转起，于诸有等中，
应知诸行，如何为谁之缘。
这是对"缘行识"一句的详细解释。
识缘名色句的详细解释

638. Viññāṇapaccayā nāmarūpapade –

Vibhāgā nāmarūpānaṃ, bhavādīsu pavattito;

Saṅgahā paccayanayā, viññātabbo vinicchayo.

Vibhāgā nāmarūpānanti ettha hi nāmanti ārammaṇābhimukhaṃ namanato vedanādayo tayo khandhā, rūpanti cattāri mahābhūtāni catunnañca mahābhūtānaṃ upādāyarūpaṃ. Tesaṃ vibhāgo khandhaniddese vuttoyevāti. Evaṃ tāvettha vibhāgā nāmarūpānaṃ viññātabbo vinicchayo.

Bhavādīsu pavattitoti ettha ca nāmaṃ ekaṃ sattāvāsaṃ ṭhapetvā sabbabhavayonigativiññāṇaṭṭhitisesasattāvāsesu pavattati, rūpaṃ dvīsu bhavesu, catūsu yonīsu, pañcasu gatīsu, purimāsu catūsu viññāṇaṭṭhitīsu, pañcasu sattāvāsesu pavattati.

Evaṃ pavattamāne ca etasmiṃ nāmarūpe yasmā abhāvakagabbhaseyyakānaṃ aṇḍajānañca paṭisandhikkhaṇe vatthukāyadasakavasena rūpato dvesantatisīsāni, tayo ca arūpino khandhā pātubhavanti, tasmā tesaṃ vitthārena rūparūpato vīsati dhammā, tayo ca arūpino khandhāti ete tevīsati dhammā viññāṇapaccayā nāmarūpanti veditabbā. Aggahitaggahaṇena pana ekasantatisīsato nava rūpadhamme apanetvā cuddasa. Sabhāvakānaṃ bhāvadasakaṃ pakkhipitvā tettiṃsa, tesampi aggahitaggahaṇena santatisīsadvayato aṭṭhārasa rūpadhamme apanetvā pannarasa.

Yasmā ca opapātikasattesu brahmakāyikādīnaṃ paṭisandhikkhaṇe cakkhusotavatthudasakānaṃ, jīvitindriyanavakassa ca vasena rūpato cattāri santatisīsāni, tayo ca arūpino khandhā pātubhavanti, tasmā tesaṃ vitthārena rūparūpato ekūnacattālīsa dhammā, tayo ca arūpino khandhāti ete bācattālīsa dhammā viññāṇapaccayā nāmarūpanti veditabbā. Aggahitaggahaṇena pana santatisīsattayato sattavīsati dhamme apanetvā pannarasa.

Kāmabhave pana yasmā sesaopapātikānaṃ, saṃsedajānaṃ vā sabhāvakaparipuṇṇāyatanānaṃ paṭisandhikkhaṇe rūpato satta santatisīsāni, tayo ca arūpino khandhā pātubhavanti, tasmā tesaṃ vitthārena rūparūpato sattati dhammā, tayo ca arūpino khandhāti ete tesattati dhammā viññāṇapaccayā nāmarūpanti veditabbā. Aggahitaggahaṇena pana rūpasantatisīsachakkato catupaññāsa dhamme apanetvā ekūnavīsati. Esa ukkaṃso. Avakaṃsena pana taṃtaṃrūpasantatisīsavikalānaṃ tassa tassa vasena hāpetvā hāpetvā saṅkhepato vitthārato ca paṭisandhiyaṃ viññāṇapaccayā nāmarūpasaṅkhā veditabbā.

Arūpīnaṃ pana tayova arūpino khandhā. Asaññīnaṃ rūpato jīvitindriyanavakamevāti. Esa tāva paṭisandhiyaṃ nayo.


我来为您直译这段巴利文：
638. 在"识缘名色"句中：
由名色之分别，及在诸有等转起，
由摄取及缘法，应知决择。
这里"由名色之分别"中，"名"是因趣向所缘而称为受等三蕴，"色"是四大种及四大种所造色。它们的分别已在蕴的解说中说过。如是首先应当由分别了知名色的决择。
"在诸有等转起"中，名除一有情居外在一切有、生、趣、识住、其余有情居中转起，色在二有、四生、五趣、前四识住、五有情居中转起。
当此名色如是转起时，因为对无性胎生者和卵生者，在结生刹那以所依身十法而有色的两相续头，和三无色蕴显现，因此对他们详细来说有二十种色法和三无色蕴，这二十三法应当知道是"识缘名色"。而以未得[之前]所得，从一相续头去除九种色法成十四。对有性者加入性十法成三十三，对他们以未得[之前]所得，从二相续头去除十八种色法成十五。
又因为在化生有情中，对梵众天等，在结生刹那以眼、耳、所依十法和命根九法而有色的四相续头，和三无色蕴显现，因此对他们详细来说有三十九种色法和三无色蕴，这四十二法应当知道是"识缘名色"。而以未得[之前]所得，从三相续头去除二十七法成十五。
而在欲有中，因为对其余化生者或湿生者，有性且诸根具足者，在结生刹那有色的七相续头和三无色蕴显现，因此对他们详细来说有七十种色法和三无色蕴，这七十三法应当知道是"识缘名色"。而以未得[之前]所得，从六色相续头去除五十四法成十九。这是最多的情况。而最少的情况，对缺少此此色相续头者，随其所缺而减少，应当知道简略和详细的结生时识缘名色数。
而对无色界有情只有三无色蕴。对无想有情只有命根九法的色。这是先说结生的方法。


Pavatte pana sabbattha rūpappavattidese paṭisandhicittassa ṭhitikkhaṇe paṭisandhicittena saha pavattaututo utusamuṭṭhānaṃ suddhaṭṭhakaṃ pātubhavati. Paṭisandhicittaṃ pana rūpaṃ na samuṭṭhāpeti. Tañhi yathā papāte patitapuriso parassa paccayo hotuṃ na sakkoti, evaṃ vatthudubbalatāya dubbalattā rūpaṃ samuṭṭhāpetuṃ na sakkoti. Paṭisandhicittato pana uddhaṃ paṭhamabhavaṅgato pabhuti cittasamuṭṭhānaṃ suddhaṭṭhakaṃ, saddapātubhāvakāle paṭisandhikkhaṇato uddhaṃ pavattaututo ceva cittato ca saddanavakaṃ, ye pana kabaḷīkārāhārūpajīvino gabbhaseyyakasattā, tesaṃ,

‘‘Yañcassa bhuñjati mātā, annaṃ pānañca bhojanaṃ;

Tena so tattha yāpeti, mātukucchigato naro’’ti. –

Vacanato mātarā ajjhoharitāhārena anugate sarīre, opapātikānaṃ sabbapaṭhamaṃ attano mukhagataṃ kheḷaṃ ajjhoharaṇakāle āhārasamuṭṭhānaṃ suddhaṭṭhakanti idaṃ āhārasamuṭṭhānassa suddhaṭṭhakassa, utucittasamuṭṭhānānañca ukkaṃsato dvinnaṃ navakānaṃ vasena chabbīsatividhaṃ, pubbe ekekacittakkhaṇe tikkhattuṃ uppajjamānaṃ vuttaṃ kammasamuṭṭhānañca sattatividhanti channavutividhaṃ rūpaṃ, tayo ca arūpino khandhāti samāsato navanavuti dhammā. Yasmā vā saddo aniyato kadācideva pātubhāvato, tasmā duvidhampi taṃ apanetvā ime sattanavuti dhammā yathāsambhavaṃ sabbasattānaṃ viññāṇapaccayā nāmarūpanti veditabbaṃ. Tesaṃ hi suttānampi pamattānampi khādantānampi pivantānampi divā ca rattiñca ete viññāṇapaccayā pavattanti. Tañca nesaṃ viññāṇapaccayabhāvaṃ parato vaṇṇayissāma.

Yampanetamettha kammajarūpaṃ, taṃ bhavayonigatiṭhitisattāvāsesu sabbapaṭhamaṃ patiṭṭhahantampi tisamuṭṭhānikarūpena anupatthaddhaṃ na sakkoti saṇṭhātuṃ, nāpi tisamuṭṭhānikaṃ tena anupatthaddhaṃ. Atha kho vātabbhāhatāpi catuddisā vavatthāpitā naḷakalāpiyo viya, ūmivegabbhāhatāpi mahāsamudde katthaci laddhapatiṭṭhā bhinnavāhanikā viya ca aññamaññupatthaddhānevetāni apatamānāni saṇṭhahitvā ekampi vassaṃ dvepi vassāni…pe… vassasatampi yāva tesaṃ sattānaṃ āyukkhayo vā puññakkhayo vā, tāva pavattantīti. Evaṃ bhavādīsu pavattitopettha viññātabbo vinicchayo.

639.Saṅgahāti ettha ca yaṃ āruppe pavattipaṭisandhīsu, pañcavokārabhave ca pavattiyaṃ viññāṇapaccayā nāmameva, yañca asaññesu sabbattha, pañcavokārabhave ca pavattiyaṃ viññāṇapaccayā rūpameva, yañca pañcavokārabhave sabbattha viññāṇapaccayā nāmarūpaṃ, taṃ sabbaṃ nāmañca rūpañca nāmarūpañca nāmarūpanti evaṃ ekadesasarūpekasesanayena saṅgahetvā viññāṇapaccayā nāmarūpanti veditabbaṃ.

Asaññesu viññāṇābhāvā ayuttanti ce, nāyuttaṃ. Idampi,

Nāmarūpassa yaṃ hetu, viññāṇaṃ taṃ dvidhā mataṃ;

Vipākamavipākañca, yuttameva yato idaṃ.

Yañhi nāmarūpassa hetu viññāṇaṃ, taṃ vipākāvipākabhedato dvedhā mataṃ. Idañca asaññasattesu kammasamuṭṭhānattā pañcavokārabhave pavattaabhisaṅkhāraviññāṇapaccayā rūpaṃ. Tathā pañcavokāre pavattiyaṃ kusalādicittakkhaṇe kammasamuṭṭhānanti yuttameva idaṃ. Evaṃ saṅgahatopettha viññātabbo vinicchayo.



我来帮您直译这段巴利文:
在一切有色法生起处，结生心住位时，与结生心同时由时节所生的纯八法显现。但结生心不能产生色法。就像跌落悬崖的人不能帮助他人一样，由于所依处微弱，它也因微弱而不能产生色法。从结生心之后，始于第一有分心，由心所生的纯八法，在声音显现时，从结生刹那之后由时节和心所生的声九法，对于那些以段食为生的胎生有情，
"其母所食用的，
饮食与营养物；
胎中之人依此，
在母胎中存活。"
根据这段话，当母亲所食之食进入身体时，对于化生者，最初吞下自己口中唾液时，由食所生的纯八法 - 这是关于食所生的纯八法，以及由时节、心所生的两种九法的最胜状态，共二十六种，如前所说每一心刹那三次生起的业所生七十种色法，总共九十六种色法，以及三种无色蕴，简要来说就是九十九种法。又因为声音是不定的，只是偶尔显现，所以去除这两种(声九法)，应知这九十七种法根据各自情况作为一切有情的识缘名色。因为对于他们无论是睡着的、放逸的、吃着的、喝着的，日夜都由识为缘而转起。关于它们以识为缘的情况，我们稍后会解释。
在这里，业生色最初建立于诸有、生、趣、住处、有情居中时，若不被三等起色所支持就不能安住，三等起色若不被它所支持也不能安住。而是如被风吹动却安置于四方的芦束，又如被波浪冲击却在大海中某处得到立足之处的破船，这些互相支持而不倒下，安住后持续一年、两年乃至百年，直到那些有情寿命或福德耗尽为止。如是应知此中在诸有等处生起的决定。
639、在"摄"中，应知无色界结生与转起时，以及五蕴有中转起时识缘唯有名，在无想有情中一切处，以及五蕴有中转起时识缘唯有色，在五蕴有中一切处识缘名色，把这一切的名与色与名色，以部分替代全体的方式摄为"识缘名色"。
若说因无想有情中没有识而不合理，这并不是不合理。这也是：
"名色之因识，
了知有二种；
异熟非异熟，
此义实相应。"
因为作为名色之因的识，了知有异熟和非异熟两种。这在无想有情中是由业所生，在五蕴有中转起时是由行识为缘的色法。同样在五蕴有转起时善等心刹那是由业所生，所以这是合理的。如是应知此中从摄的方面的决定。

640.Paccayanayāti ettha hi,

Nāmassa pākaviññāṇaṃ, navadhā hoti paccayo;

Vatthurūpassa navadhā, sesarūpassa aṭṭhadhā.

Abhisaṅkhāraviññāṇaṃ, hoti rūpassa ekadhā;

Tadaññaṃ pana viññāṇaṃ, tassa tassa yathārahaṃ.

Yañhetaṃ paṭisandhiyaṃ pavattiyaṃ vā vipākasaṅkhātaṃ nāmaṃ, tassa rūpamissassa vā amissassa vā paṭisandhikaṃ vā aññaṃ vā vipākaviññāṇaṃ sahajātaaññamaññanissayasampayuttavipākāhārindriyaatthiavigatapaccayehi navadhā paccayo hoti.

Vatthurūpassa paṭisandhiyaṃ sahajātaaññamaññanissayavipākāhārindriyavippayuttaatthiavigatapaccayehi navadhā paccayo hoti. Ṭhapetvā pana vatthurūpaṃ sesarūpassa imesu navasu aññamaññapaccayaṃ apanetvā sesehi aṭṭhahi paccayehi paccayo hoti.

Abhisaṅkhāraviññāṇaṃ pana asaññasattarūpassa vā pañcavokārabhave vā kammajassa rūpassa suttantikapariyāyato upanissayavasena ekadhāva paccayo hoti. Avasesaṃ paṭhamabhavaṅgato pabhuti sabbampi viññāṇaṃ tassa tassa nāmarūpassa yathārahaṃ paccayo hotīti veditabbaṃ. Vitthārato pana tassa paccayanaye dassiyamāne sabbāpi paṭṭhānakathā vitthāretabbā hotīti na naṃ ārabhāma.

Tattha siyā – kathaṃ panetaṃ jānitabbaṃ ‘‘paṭisandhināmarūpaṃ viññāṇapaccayā hotī’’ti? Suttato yuttito ca. Sutte hi ‘‘cittānuparivattino dhammā’’tiādinā (dha. sa. dukamātikā 62) nayena bahudhā vedanādīnaṃ viññāṇapaccayatā siddhā. Yuttito pana,

Cittajena hi rūpena, idha diṭṭhena sijjhati;

Adiṭṭhassāpi rūpassa, viññāṇaṃ paccayo iti.

Citte hi pasanne appasanne vā tadanurūpāni rūpāni uppajjamānāni diṭṭhāni. Diṭṭhena ca adiṭṭhassa anumānaṃ hotīti iminā idha diṭṭhena cittajarūpena adiṭṭhassāpi paṭisandhirūpassa viññāṇaṃ paccayo hotīti jānitabbametaṃ. Kammasamuṭṭhānassāpi hi tassa cittasamuṭṭhānasseva viññāṇapaccayatā paṭṭhāne āgatāti. Evaṃ paccayanayatopettha viññātabbo vinicchayoti.

Ayaṃ ‘‘viññāṇapaccayā nāmarūpa’’nti padasmiṃ vitthārakathā.

Nāmarūpapaccayāsaḷāyatanapadavitthārakathā



我来 助您直译这段巴利文：
640.在缘法方面，这里：
"异熟识对名法，
成为九种缘；
对所依色九种，
余色则八种。
行识对色法，
唯作一种缘；
其余诸识则，
随宜作诸缘。"
无论是在结生或转起时的异熟名法，对于有色或无色的结生识或其他异熟识，以俱生、相互、依止、相应、异熟、食、根、有、不离去等九种方式作缘。
对所依色法，在结生时以俱生、相互、依止、异熟、食、根、不相应、有、不离去等九种方式作缘。除了所依色法，对其余色法，在这九种缘中去除相互缘后，以其余八种方式作缘。
而行识对无想有情的色法或五蕴有中的业生色法，根据经教的解释，仅以亲依止的方式作为一种缘。应知其余从第一有分心开始的一切识，对各自的名色随宜作缘。若详细说明其缘法，就需要阐释所有《发趣论》的内容，所以我们不详述。
这里可能有疑问：如何得知"结生名色是由识为缘而有"？从经典和道理可知。在经中以"心随转法"等方式多次确立受等以识为缘。从道理来说：
"由见心生色，
故知未见色，
亦以心为缘，
于此得成立。"
因为我们看到在心清净或不清净时，相应的色法生起。由所见推知未见，由此处所见的心生色，应知未见的结生色也以识为缘。因为在《发趣论》中说明业生色也如心生色一样以识为缘。如是应从缘法方面了知此中的决定。
这是关于"识缘名色"一句的详细解释。
名色缘六处句的详细解释

641. Nāmarūpapaccayā saḷāyatanapade –

Nāmaṃ khandhattayaṃ rūpaṃ, bhūtavatthādikaṃ mataṃ;

Katekasesaṃ taṃ tassa, tādisasseva paccayo.

Yañhetaṃ saḷāyatanasseva paccayabhūtaṃ nāmarūpaṃ, tattha nāmanti vedanādikkhandhattayaṃ, rūpaṃ pana sasantatipariyāpannaṃ niyamato cattāri bhūtāni cha vatthūni jīvitindriyanti evaṃ bhūtavatthādikaṃ matanti veditabbaṃ. Taṃ pana nāmañca rūpañca nāmarūpañca nāmarūpanti evaṃ katekasesaṃ chaṭṭhāyatanañca saḷāyatanañca saḷāyatananti evaṃ katekasesasseva saḷāyatanassa paccayoti veditabbaṃ. Kasmā? Yasmā āruppe nāmameva paccayo, tañca chaṭṭhāyatanasseva na aññassa. ‘‘Nāmapaccayā chaṭṭhāyatana’’nti (vibha. 322) hi vibhaṅge vuttaṃ.

Tattha siyā – kathaṃ panetaṃ jānitabbaṃ ‘‘nāmarūpaṃ saḷāyatanassa paccayo’’ti? Nāmarūpabhāve bhāvato. Tassa tassa hi nāmassa rūpassa ca bhāve taṃ taṃ āyatanaṃ hoti, na aññathā. Sā panassa tabbhāvabhāvitā paccayanayasmiṃ yeva āvibhavissati. Tasmā,

Paṭisandhiyā pavatte vā, hoti yaṃ yassa paccayo;

Yathā ca paccayo hoti, tathā neyyaṃ vibhāvinā.

Tatrāyamatthadīpanā –

Nāmameva hi āruppe, paṭisandhipavattisu;

Paccayo sattadhā chadhā, hoti taṃ avakaṃsato.

Kathaṃ? Paṭisandhiyaṃ tāva avakaṃsato sahajātaaññamaññanissayasampayuttavipākaatthiavigatapaccayehi sattadhā nāmaṃ chaṭṭhāyatanassa paccayo hoti. Kiñci panettha hetupaccayena, kiñci āhārapaccayenāti evaṃ aññathāpi paccayo hoti, tassa vasena ukkaṃsāvakaṃso veditabbo.

Pavattepi vipākaṃ vuttanayeneva paccayo hoti, itaraṃ pana avakaṃsato vuttappakāresu paccayesu vipākapaccayavajjehi chahi paccayehi paccayo hoti. Kiñci panettha hetupaccayena, kiñci āhārapaccayenāti evaṃ aññathāpi paccayo hoti, tassa vasena ukkaṃsāvakaṃso veditabbo.

Aññasmimpi bhave nāmaṃ, tatheva paṭisandhiyaṃ;

Chaṭṭhassa itaresaṃ taṃ, chahākārehi paccayo.

Āruppato hi aññasmimpi pañcavokārabhave taṃ vipākanāmaṃ hadayavatthuno sahāyaṃ hutvā chaṭṭhassa manāyatanassa yathā āruppe vuttaṃ, tatheva avakaṃsato sattadhā paccayo hoti. Itaresaṃ pana taṃ pañcannaṃ cakkhāyatanādīnaṃ catumahābhūtasahāyaṃ hutvā sahajātanissayavipākavippayuttaatthiavigatavasena chahākārehi paccayo hoti. Kiñci panettha hetupaccayena, kiñci āhārapaccayenāti evaṃ aññathāpi paccayo hoti, tassa vasena ukkaṃsāvakaṃso veditabbo.

Pavattepi tathā hoti, pākaṃ pākassa paccayo;

Apākaṃ avipākassa, chadhā chaṭṭhassa paccayo.

Pavattepi hi pañcavokārabhave yathā paṭisandhiyaṃ, tatheva vipākanāmaṃ vipākassa chaṭṭhāyatanassa avakaṃsato sattadhā paccayo hoti. Avipākaṃ pana avipākassa chaṭṭhassa avakaṃsatova tato vipākapaccayaṃ apanetvā chadhā paccayo hoti. Vuttanayeneva panettha ukkaṃsāvakaṃso veditabbo.

Tattheva sesapañcannaṃ, vipākaṃ paccayo bhave;

Catudhā avipākampi, evameva pakāsitaṃ.


我来帮您直译这段巴利文：
641.在"名色缘六处"句中：
"名为三蕴聚，
色谓界处依；
一分词替代，
如是为其缘。"
凡是作为六处之缘的名色，其中"名"是指受等三蕴，"色"则必定是包含在自相续中的四大种、六所依及命根等，应知是如此的界、处等。这个名与色与名色，以一分替代全体的方式称为"名色"，对于第六处与六处这样以一分替代全体而说的六处作为缘，应当如此理解。为什么？因为在无色界中只有名法作为缘，而且只对第六处而非其他处。因为在《分别论》中说："名缘第六处"。
这里可能有疑问：如何知道"名色是六处的缘"？因为在有名色时就有(六处)。因为在有某种名色时就有某种处，不会有其他情况。而它以彼有故有的关系将在缘法中显现。因此：
"结生或转起中，
何为何之缘；
如何作为缘，
智者应了知。"
这里的意义解释是：
"唯名于无色，
结生与转起；
最少作七六，
二种缘生起。"
如何？首先在结生时，名法最少以俱生、相互、依止、相应、异熟、有、不离去等七种方式作为第六处的缘。有些还以因缘，有些以食缘等其他方式作缘，由此应知其最多最少。
在转起时，异熟(名法)如前所述方式作缘，其他(名法)则最少以所说诸缘中除去异熟缘的六种方式作缘。有些还以因缘，有些以食缘等其他方式作缘，由此应知其最多最少。
"余有中名法，
结生亦如是；
对第六及余，
以六方式缘。"
因为在无色界以外的五蕴有中，那异熟名法与心所依处一起，对第六意处如在无色界所说一样，最少以七种方式作缘。而对其余五处(眼处等)，与四大种一起以俱生、依止、异熟、不相应、有、不离去六种方式作缘。有些还以因缘，有些以食缘等其他方式作缘，由此应知其最多最少。
"转起亦如是，
异熟缘异熟；
非异熟则以，
六缘第六处。"
在五蕴有的转起中，如结生时一样，异熟名法对异熟第六处最少以七种方式作缘。非异熟对非异熟第六处最少则去除异熟缘后以六种方式作缘。这里的最多最少也如前所说方式了知。
"于彼余五处，
异熟为其缘；
非异熟亦尔，
说为四种缘。"


Tattheva hi pavatte sesānaṃ cakkhāyatanādīnaṃ pañcannaṃ cakkhupasādādivatthukaṃ itarampi vipākanāmaṃ pacchājātavippayuttaatthiavigatapaccayehi catudhā paccayo hoti. Yathā ca vipākaṃ, avipākampi evameva pakāsitaṃ. Tasmā kusalādibhedampi tesaṃ catudhā paccayo hotīti veditabbaṃ. Evaṃ tāva nāmameva paṭisandhiyaṃ pavatte vā yassa yassa āyatanassa paccayo hoti, yathā ca paccayo hoti, tathā veditabbaṃ.

Rūpaṃ panettha āruppe, bhave bhavati paccayo;

Na ekāyatanassāpi, pañcakkhandhabhave pana.

Rūpato sandhiyaṃ vatthu, chadhā chaṭṭhassa paccayo;

Bhūtāni catudhā honti, pañcannaṃ avisesato.

Rūpato hi paṭisandhiyaṃ vatthurūpaṃ chaṭṭhassa manāyatanassa sahajātaaññamaññanissayavippayuttaatthiavigatapaccayehi chadhā paccayo hoti. Cattāri pana bhūtāni avisesato paṭisandhiyaṃ pavatte ca yaṃ yaṃ āyatanaṃ uppajjati, tassa tassa vasena pañcannampi cakkhāyatanādīnaṃ sahajātanissayaatthiavigatapaccayehi catudhā paccayā honti.

Tidhā jīvitametesaṃ, āhāro ca pavattiyaṃ;

Tāneva chadhā chaṭṭhassa, vatthu tasseva pañcadhā.

Etesaṃ pana cakkhādīnaṃ pañcannaṃ paṭisandhiyaṃ pavatte ca atthi avigataindriyavasena rūpajīvitaṃ tidhā paccayo hoti. Āhāro ca atthiavigatāhāravasena tividhā paccayo hoti, so ca kho ye sattā āhārūpajīvino, tesaṃ āhārānugate kāye pavattiyaṃyeva, no paṭisandhiyaṃ. Tāni pana pañca cakkhāyatanādīni chaṭṭhassa cakkhu sotaghānajivhākāyaviññāṇasaṅkhātassa manāyatanassa nissayapurejātaindriyavippayuttaatthiavigatavasena chahākārehi paccayā honti pavatte, no paṭisandhiyaṃ. Ṭhapetvā pana pañcaviññāṇāni tasseva avasesamanāyatanassa vatthurūpaṃ nissayapurejātavippayuttaatthiavigatavasena pañcadhā paccayo hoti pavatteyeva, no paṭisandhiyaṃ. Evaṃ rūpameva paṭisandhiyaṃ pavatte vā yassa yassa āyatanassa paccayo hoti, yathā ca paccayo hoti, tathā veditabbaṃ.

Nāmarūpaṃ panubhayaṃ, hoti yaṃ yassa paccayo;

Yathā ca tampi sabbattha, viññātabbaṃ vibhāvinā.

Seyyathidaṃ . Paṭisandhiyaṃ tāva pañcavokārabhave khandhattayavatthurūpasaṅkhātaṃ nāmarūpaṃ chaṭṭhāyatanassa sahajātaaññamaññanissayavipākasampayuttavippayuttaatthiavigatapaccayādīhi paccayo hotīti. Idamettha mukhamattaṃ. Vuttanayānusārena pana sakkā sabbaṃ yojetunti na ettha vitthāro dassitoti.

Ayaṃ ‘‘nāmarūpapaccayā saḷāyatana’’nti padasmiṃ vitthārakathā.

Saḷāyatanapaccayāphassapadavitthārakathā



我来帮您直译这段巴利文：
因为在那五蕴有的转起中，对其余眼处等五处，以眼净色等为所依的其他异熟名法，以后生、不相应、有、不离去等四种方式作缘。如同异熟，非异熟也是如此所说。因此应知善等差别也以四种方式作缘。如是首先应知唯名在结生或转起时对某处作缘，以及如何作缘。
在此色法于无色，
有中不作任何缘；
然于五蕴有之中，
结生所依六种缘。
四大为五处作缘，
无差别中四种缘。
因为在结生时，所依色对第六意处以俱生、相互、依止、不相应、有、不离去等六种方式作缘。四大种则无差别地在结生和转起中，随着某处生起，对眼处等五处以俱生、依止、有、不离去等四种方式作缘。
命根对彼等三缘，
食于转起亦如是；
彼等对第六六缘，
所依对彼则五缘。
对这些眼等五处，在结生和转起中，色命根以有、不离去、根等三种方式作缘。食以有、不离去、食等三种方式作缘，但这只对以食维生的有情，在食进入身体的转起时作缘，不在结生时。这五种眼处等对第六处即眼、耳、鼻、舌、身识所摄的意处，以依止、前生、根、不相应、有、不离去等六种方式在转起时作缘，不在结生时。除去五识，对其余意处，所依色以依止、前生、不相应、有、不离去等五种方式只在转起时作缘，不在结生时。如是应知唯色在结生或转起时对某处作缘，以及如何作缘。
两者名与色作缘，
对诸处所各不同；
智者应知此一切，
如是遍于诸处中。
譬如在五蕴有的结生时，由三蕴和所依色构成的名色，对第六处以俱生、相互、依止、异熟、相应、不相应、有、不离去等方式作缘。这里只是略说。依照所说方法能够贯通一切，所以这里不作详述。
这是关于"名色缘六处"一句的详细解释。
六处缘触句的详细解释

642. Saḷāyatanapaccayā phassapade –

Saḷeva phassā saṅkhepā, cakkhusamphassaādayo;

Viññāṇamiva bāttiṃsa, vitthārena bhavanti te.

Saṅkhepena hi saḷāyatanapaccayā phassoti cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphassoti ime cakkhusamphassādayo cha eva phassā bhavanti. Vitthārena pana cakkhusamphassādayo pañca kusalavipākā, pañca akusalavipākāti dasa, sesā bāvīsati-lokiyavipākaviññāṇasampayuttā ca bāvīsatīti evaṃ sabbepi saṅkhārapaccayā vuttaviññāṇamiva bāttiṃsa honti.

Yaṃ panetassa bāttiṃsavidhassāpi phassassa paccayo saḷāyatanaṃ, tattha,

Chaṭṭhena saha ajjhattaṃ, cakkhādiṃ bāhirehipi;

Saḷāyatanamicchanti, chahi saddhiṃ vicakkhaṇā.

Tattha ye tāva ‘‘upādiṇṇakapavattikathā aya’’nti sakasantatipariyāpannameva paccayaṃ paccayuppannañca dīpenti, te ‘‘chaṭṭhāyatanapaccayā phasso’’ti (vibha. 322) pāḷianusārato āruppe chaṭṭhāyatanañca, aññattha sabbasaṅgahato saḷāyatanañca phassassa paccayoti ekadesasarūpekasesaṃ katvā chaṭṭhena saha ajjhattaṃ cakkhādiṃ saḷāyatananti icchanti. Tañhi chaṭṭhāyatanañca saḷāyatanañca saḷāyatanantveva saṅkhaṃ gacchati.

Ye pana paccayuppannameva ekasantatipariyāpannaṃ dīpenti, paccayaṃ pana bhinnasantānampi, te yaṃ yaṃ āyatanaṃ phassassa paccayo hoti, taṃ sabbampi dīpentā bāhirampi pariggahetvā tadeva chaṭṭhena saha ajjhattaṃ bāhirehipi rūpāyatanādīhi saddhiṃ saḷāyatananti icchanti. Tampi hi chaṭṭhāyatanañca saḷāyatanañca saḷāyatananti etesaṃ ekasese kate saḷāyatanantveva saṅkhaṃ gacchati.

Etthāha – na sabbāyatanehi eko phasso sambhoti, nāpi ekamhā āyatanā sabbe phassā, ayañca saḷāyatanapaccayā phassoti ekova vutto, so kasmāti. Tatridaṃ vissajjanaṃ – saccametaṃ, sabbehi eko, ekamhā vā sabbe na sambhonti, sambhoti pana anekehi eko. Yathā cakkhusamphasso cakkhāyatanā rūpāyatanā cakkhuviññāṇasaṅkhātā manāyatanā avasesasampayuttadhammāyatanā cāti evaṃ sabbattha yathānurūpaṃ yojetabbaṃ. Tasmā eva hi,

Ekopanekāyatanappabhavo iti dīpito;

Phassoyaṃ ekavacananiddesenīdha tādinā.

Ekavacananiddesenāti saḷāyatanapaccayā phassoti iminā ekavacananiddesena anekehi āyatanehi eko phasso hotīti tādinā dīpitoti attho. Āyatanesu pana,

Chadhā pañca tato ekaṃ, navadhā bāhirāni cha;

Yathāsambhavametassa, paccayatte vibhāvaye.

Tatrāyaṃ vibhāvanā – cakkhāyatanādīni tāva pañca cakkhusamphassādibhedato pañcavidhassa phassassa nissayapurejātindriyavippayuttaatthiavigatavasena chadhā paccayā honti. Tato paraṃ ekaṃ vipākamanāyatanaṃ anekabhedassa vipākamanosamphassassa sahajātaaññamaññanissayavipākāhāraindriyasampayuttaatthiavigatavasena navadhā paccayo hoti. Bāhiresu pana rūpāyatanaṃ cakkhusamphassassa ārammaṇapurejātaatthiavigatavasena catudhā paccayo hoti. Tathā saddāyatanādīni sotasamphassādīnaṃ. Manosamphassassa pana tāni ca dhammāyatanañca tathā ca ārammaṇapaccayamatteneva cāti evaṃ bāhirāni cha yathāsambhavametassa paccayatte vibhāvayeti.

Ayaṃ ‘‘saḷāyatanapaccayā phasso’’ti padasmiṃ vitthārakathā.

Phassapaccayāvedanāpadavitthārakathā



我来帮您直译这段巴利文：
642.在"六处缘触"句中：
"六触为略说，
始自眼触等；
如识广分别，
总成三十二。"
简略来说，六处缘触即眼触、耳触、鼻触、舌触、身触、意触这六种触。详细来说，眼触等五种各有善异熟五种、不善异熟五种共十种，其余二十二种与世间异熟识相应的二十二种，如是一切如前说行缘识一样共三十二种。
对于作为这三十二种触之缘的六处，其中：
"第六与内处，
眼等及外处；
智者说六处，
与六处相应。"
其中，首先那些说"这是有执受转起的论述"而只说明自相续所摄的缘和缘生法的人们，根据"第六处缘触"的圣典，在无色界是第六处，在其他处由于总括一切而说六处，以一分替代全体的方式，认为第六处与内眼等为六处。因为那第六处与六处都归入六处的名称。
而那些只说明一相续所摄的缘生法，但对缘则包括异相续的人们，为说明一切作为触之缘的处，包括外处在内，认为那与第六处一起的内处及外色处等为六处。因为那第六处与六处在一分替代后也都归入六处的名称。
这里有问题：不是一切处都能生一触，也不是从一处生一切触，而这里说"六处缘触"是单数，为什么？这是回答：确实如此，不是一切(处)生一(触)，也不是从一(处)生一切(触)，但是从多处生一触。如眼触从眼处、色处、称为眼识的意处及其余相应法处等生起，如是一切应随相应配合。因此：
"此触从多处，
生起而说一；
故以单数词，
如是而宣说。"
"以单数词"即以"六处缘触"这样的单数词，表示从多处生一触的意思。关于诸处：
"五内处六种，
一处则九种；
六外处相应，
随宜为其缘。"
这里的解释是：首先眼处等五处，对五种眼触等以依止、前生、根、不相应、有、不离去等六种方式作缘。其后一个异熟意处对多种异熟意触以俱生、相互、依止、异熟、食、根、相应、有、不离去等九种方式作缘。在外处中，色处对眼触以所缘、前生、有、不离去等四种方式作缘。同样，声处等对耳触等。对意触，那些(外处)和法处以同样方式及仅以所缘缘的方式作缘，如是应了知六外处如何随相应作为其缘。
这是关于"六处缘触"一句的详细解释。
触缘受句的详细解释

643. Phassapaccayā vedanāpade –

Dvārato vedanā vuttā, cakkhusamphassajādikā;

Saḷeva tā pabhedena, ekūnanavutī matā.

Etassapi padassa vibhaṅge ‘‘cakkhusamphassajā vedanā. Sota… ghāna… jivhā… kāya… manosamphassajā vedanā’’ti (vibha. 231) evaṃ dvārato saḷeva vedanā vuttā, tā pana pabhedena ekūnanavutiyā cittehi sampayuttattā ekūnanavuti matā.

Vedanāsu panetāsu, idha bāttiṃsa vedanā;

Vipākacittayuttāva, adhippetāti bhāsitā.

Aṭṭhadhā tattha pañcannaṃ, pañcadvāramhi paccayo;

Sesānaṃ ekadhā phasso, manodvārepi so tathā.

Tattha hi pañcadvāre cakkhupasādādivatthukānaṃ pañcannaṃ vedanānaṃ cakkhusamphassādiko phasso sahajātaaññamaññanissayavipākaāhārasampayuttaatthiavigatavasena aṭṭhadhā paccayo hoti. Sesānaṃ pana ekekasmiṃ dvāre sampaṭicchanasantīraṇatadārammaṇavasena pavattānaṃ kāmāvacaravipākavedanānaṃ so cakkhusamphassādiko phasso upanissayavasena ekadhāva paccayo hoti.

Manodvārepi so tathāti manodvārepi hi tadārammaṇavasena pavattānaṃ kāmāvacaravipākavedanānaṃ so sahajātamanosamphassasaṅkhāto phasso tatheva aṭṭhadhā paccayo hoti, paṭisandhibhavaṅgacutivasena pavattānaṃ tebhūmakavipākavedanānampi. Yā pana tā manodvāre tadārammaṇavasena pavattā kāmāvacaravedanā, tāsaṃ manodvārāvajjanasampayutto manosamphasso upanissayavasena ekadhāva paccayo hotīti.

Ayaṃ ‘‘phassapaccayā vedanā’’ti padasmiṃ vitthārakathā.

Vedanāpaccayātaṇhāpadavitthārakathā



我来 助您直译这段巴利文：
643.在"触缘受"句中：
"从门说诸受，
始自眼触生；
虽说唯六种，
分别八十九。"
在这句的分别中说："眼触所生受、耳...鼻...舌...身...意触所生受"，如是从门说只有六种受，但由于它们与八十九种心相应，分别来说被认为有八十九种。
"于此诸受中，
三十二种受；
唯与异熟心，
相应为所说。"
"五门中五种，
八种为其缘；
余者唯一缘，
意门亦如是。"
其中在五门中，对以眼净色等为所依的五种受，眼触等以俱生、相互、依止、异熟、食、相应、有、不离去等八种方式作缘。而对其余在每一门中以领受、推度、彼所缘方式转起的欲界异熟受，那眼触等仅以亲依止的方式作一种缘。
"意门亦如是"是说在意门中，对以彼所缘方式转起的欲界异熟受，那称为俱生意触的触也同样以八种方式作缘，对以结生、有分、死心方式转起的三界异熟受也是如此。而对那些在意门中以彼所缘方式转起的欲界受，与意门转向相应的意触仅以亲依止的方式作一种缘。
这是关于"触缘受"一句的详细解释。
受缘爱句的详细解释

644. Vedanāpaccayā taṇhāpade –

Rūpataṇhādibhedena, cha taṇhā idha dīpitā;

Ekekā tividhā tattha, pavattākārato matā.

Imasmiṃ hi pade seṭṭhiputto brāhmaṇaputtoti pitito nāmavasena putto viya ‘‘rūpataṇhā. Sadda… gandha… rasa… phoṭṭhabba… dhammataṇhā’’ti (vibha. 232) ārammaṇato nāmavasena vibhaṅge cha taṇhā dīpitā.

Tāsu pana taṇhāsu ekekā taṇhā pavattiākārato kāmataṇhā, bhavataṇhā, vibhavataṇhāti evaṃ tividhā matā. Rūpataṇhāyeva hi yadā cakkhussa āpāthamāgataṃ rūpārammaṇaṃ kāmassādavasena assādayamānā pavattati, tadā kāmataṇhā nāma hoti. Yadā tadevārammaṇaṃ ‘‘dhuvaṃ sassata’’nti pavattāya sassatadiṭṭhiyā saddhiṃ pavattati, tadā bhavataṇhā nāma hoti. Sassatadiṭṭhisahagato hi rāgo bhavataṇhāti vuccati. Yadā pana tadevārammaṇaṃ ‘‘ucchijjati vinassatī’’ti pavattāya ucchedadiṭṭhiyā saddhiṃ pavattati, tadā vibhavataṇhā nāma hoti. Ucchedadiṭṭhisahagato hi rāgo vibhavataṇhāti vuccati. Esa nayo saddataṇhādīsupīti. Etā aṭṭhārasa taṇhā honti.

Tā ajjhattarūpādīsu aṭṭhārasa, bahiddhā aṭṭhārasāti chattiṃsa. Iti atītā chattiṃsa, anāgatā chattiṃsa, paccuppannā chattiṃsāti aṭṭhasataṃ taṇhā honti. Tā puna saṅkheppamāṇā rūpādiārammaṇavasena cha, kāmataṇhādivasena vā tissova taṇhā hontīti veditabbā.

Yasmā panime sattā puttaṃ assādetvā putte mamattena dhātiyā viya rūpādiārammaṇavasena uppajjamānaṃ vedanaṃ assādetvā vedanāya mamattena rūpādiārammaṇadāyakānaṃ cittakāra-gandhabba-gandhika-sūda-tantavāyarasāyanavidhāyakavejjādīnaṃ mahāsakkāraṃ karonti. Tasmā sabbāpesā vedanāpaccayā taṇhā hotīti veditabbā.

Yasmā cettha adhippetā, vipākasukhavedanā;

Ekāva ekadhāvesā, tasmā taṇhāya paccayo.

Ekadhāti upanissayapaccayeneva paccayo hoti. Yasmā vā,

Dukkhī sukhaṃ patthayati, sukhī bhiyyopi icchati;

Upekkhā pana santattā, sukhamicceva bhāsitā.

Taṇhāya paccayā tasmā, honti tissopi vedanā;

Vedanāpaccayā taṇhā, iti vuttā mahesinā.

Vedanāpaccayā cāpi, yasmā nānusayaṃ vinā;

Hoti tasmā na sā hoti, brāhmaṇassa vusīmatoti.

Ayaṃ ‘‘vedanāpaccayā taṇhā’’ti padasmiṃ vitthārakathā.

Taṇhāpaccayāupādānapadavitthārakathā

645. Taṇhāpaccayā upādānapade –

Upādānāni cattāri, tāni atthavibhāgato;

Dhammasaṅkhepavitthārā, kamato ca vibhāvaye.

Tatrāyaṃ vibhāvanā – kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānanti imāni tāvettha cattāri upādānāni. Tesaṃ ayaṃ atthavibhāgo – vatthusaṅkhātaṃ kāmaṃ upādiyatīti kāmupādānaṃ, kāmo ca so upādānañcātipi kāmupādānaṃ. Upādānanti daḷhaggahaṇaṃ. Daḷhattho hettha upasaddo upāyāsaupakaṭṭhādīsu viya. Tathā diṭṭhi ca sā upādānañcāti diṭṭhupādānaṃ. Diṭṭhiṃ upādiyatīti vā diṭṭhupādānaṃ. ‘‘Sassato attā ca loko cā’’tiādīsu (dī. ni. 

我来帮您直译这段巴利文：
644.在"受缘爱"句中：
"色爱等差别，
此中说六爱；
各各三种分，
由转起相知。"
在这句中，如长者子、婆罗门子等以父亲为名而称为子一样，在《分别论》中以所缘为名说明"色爱、声爱、香爱、味爱、触爱、法爱"等六种爱。
在这些爱中，每一种爱依其转起方式分为欲爱、有爱、无有爱三种。因为色爱当以欲乐方式享受进入眼根的色所缘而转起时，称为欲爱。当以"常、恒"而转起的常见一起转起时，称为有爱。因为与常见相应的贪称为有爱。当与"断灭、消失"而转起的断见一起转起时，称为无有爱。因为与断见相应的贪称为无有爱。声爱等也是同样的方式。如是成为十八种爱。
它们对内色等十八种，对外十八种，成为三十六种。如是过去三十六、未来三十六、现在三十六，成为一百零八种爱。应知它们再加以归纳，依色等所缘成为六种，或依欲爱等成为三种爱。
因为这些有情如乳母爱护婴儿一样，享受儿子而对儿子产生执著，享受由色等所缘而生起的受而对受产生执著，对能带来色等所缘的画师、音乐家、调香师、厨师、织工、炼金师、医生等给予极大的恭敬。因此应知一切这些是受缘爱。
"因为此中所说，
异熟乐受一，
唯以一种缘，
作为爱之缘。"
"一种缘"即只以亲依止缘作为缘。或者因为：
"苦者希求乐，
乐者更欲求；
舍受因寂静，
亦说为乐受。
因此三种受，
都作爱之缘；
大仙说受缘，
而有爱生起。
受缘生爱时，
不离随眠性；
所以婆罗门，
漏尽则不生。"
这是关于"受缘爱"一句的详细解释。
爱缘取句的详细解释
645.在"爱缘取"句中：
"四种取应知，
义理有差别；
法略广次第，
应当详分别。"
这里的分别是：这里首先有欲取、见取、戒禁取、我语取这四种取。它们的义理分别是：执取称为欲的事物为欲取，欲且是取也称为欲取。取即是坚固执持。这里up(上)字表示坚固义，如忧恼(upāyāsa)、近(upakaṭṭha)等。同样，见且是取称为见取。或执取见称为见取。如"我与世间是常住"等

1.31) hi purimadiṭṭhiṃ uttaradiṭṭhi upādiyati. Tathā sīlabbataṃ upādiyatīti sīlabbatupādānaṃ. Sīlabbatañca taṃ upādānañcātipi sīlabbatupādānaṃ. Gosīlagovatādīni hi ‘‘evaṃ suddhī’’ti abhinivesato sayameva upādānāni. Tathā vadanti etenāti vādo. Upādiyanti etenāti upādānaṃ. Kiṃ vadanti, upādiyanti vā? Attānaṃ. Attano vādupādānaṃ attavādupādānaṃ. Attavādamattameva vā attāti upādiyanti etenāti attavādupādānaṃ. Ayaṃ tāva tesaṃ atthavibhāgo.

Dhammasaṅkhepavitthāre pana kāmupādānaṃ tāva ‘‘tattha katamaṃ kāmupādānaṃ? Yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasneho kāmapariḷāho kāmamucchā kāmajjhosānaṃ, idaṃ vuccati kāmupādāna’’nti (dha. sa. 1220; vibha. 938) āgatattā saṅkhepato taṇhādaḷhattaṃ vuccati. Taṇhādaḷhattaṃ nāma purimataṇhāupanissayapaccayena daḷhasambhūtā uttarataṇhāva. Keci panāhu ‘‘appattavisayapatthanā taṇhā andhakāre corassa hatthappasāraṇaṃ viya, sampattavisayaggahaṇaṃ upādānaṃ tasseva bhaṇḍaggahaṇaṃ viya. Appicchatāsantuṭṭhitāpaṭipakkhā ca te dhammā. Tathā pariyesanārakkhadukkhamūlā’’ti. Sesupādānattayaṃ pana saṅkhepato diṭṭhimattameva.

Vitthārato pana pubbe rūpādīsu vuttaaṭṭhasatappabhedāyapi taṇhāya daḷhabhāvo kāmupādānaṃ. Dasavatthukā micchādiṭṭhi diṭṭhupādānaṃ. Yathāha – ‘‘tattha katamaṃ diṭṭhupādānaṃ? Natthi dinnaṃ, natthi yiṭṭhaṃ…pe… sacchikatvā pavedentīti yā evarūpā diṭṭhi…pe… vipariyesaggāho. Idaṃ vuccati diṭṭhupādāna’’nti (dha. sa. 1221; vibha. 938). Sīlabbatehi suddhīti parāmasanaṃ pana sīlabbatupādānaṃ. Yathāha – ‘‘tattha katamaṃ sīlabbatupādānaṃ? Sīlena suddhi, vatena suddhi, sīlabbatena suddhīti yā evarūpā diṭṭhi…pe… vipariyesaggāho. Idaṃ vuccati sīlabbatupādāna’’nti (dha. sa. 1222; vibha. 938). Vīsativatthukā sakkāyadiṭṭhi attavādupādānaṃ. Yathāha – ‘‘tattha katamaṃ attavādupādānaṃ? Idha assutavā puthujjano…pe… sappurisadhamme avinīto rūpaṃ attato samanupassati…pe… vipariyesaggāho, idaṃ vuccati attavādupādāna’’nti (dha. sa. 1223; vibha. 938). Ayamettha dhammasaṅkhepavitthāro.

Kamatoti ettha pana tividho kamo uppattikkamo pahānakkamo desanākkamo ca. Tattha anamatagge saṃsāre imassa paṭhamaṃ uppattīti abhāvato kilesānaṃ nippariyāyena uppattikkamo na vuccati. Pariyāyena pana yebhuyyena ekasmiṃ bhave attaggāhapubbaṅgamo sassatucchedābhiniveso, tato ‘‘sassato ayaṃ attā’’ti gaṇhato attavisuddhatthaṃ sīlabbatupādānaṃ, ‘‘ucchijjatī’’ti gaṇhato paralokanirapekkhassa kāmupādānanti evaṃ paṭhamaṃ attavādupādānaṃ, tato diṭṭhisīlabbatakāmupādānānīti ayametesaṃ ekasmiṃ bhave uppattikkamo.

Diṭṭhupādānādīni cettha paṭhamaṃ pahīyanti sotāpattimaggavajjhattā. Kāmupādānaṃ pacchā, arahattamaggavajjhattāti ayametesaṃ pahānakkamo.


我来 助您直译这段巴利文：
中所说，后见执取前见。同样，执取戒禁为戒禁取。戒禁且是取也称为戒禁取。因为牛戒牛行等由于"如此得清净"的执著，自身就成为取。同样，由此说为语，由此执取为取。说什么，执取什么？说我，执取我。我语之取为我语取。或仅是我语即我，由此执取为我语取。这是它们的义理分别。
在法的略说与广说中，首先欲取，如说："什么是欲取？对诸欲的欲求、欲贪、欲喜、欲爱、欲恋、欲热恼、欲迷醉、欲执著，这称为欲取。"因此略说是爱的坚固。所谓爱的坚固即以前爱为亲依止缘而坚固生起的后爱。有些人说："爱是对未得境界的希求，如盗贼在黑暗中伸手，取是对已得境界的执取，如盗贼抓取财物。它们是少欲知足的对治法。同样，它们是寻求、保护苦的根源。"其余三取略说仅是见。
广说则，前面所说色等一百零八种爱的坚固状态是欲取。十事邪见是见取。如说："什么是见取？无布施，无供养...乃至...证知宣说，如是见...乃至...颠倒执取，这称为见取。"以戒禁得清净的遍计执是戒禁取。如说："什么是戒禁取？以戒得清净，以禁得清净，以戒禁得清净，如是见...乃至...颠倒执取，这称为戒禁取。"二十事有身见是我语取。如说："什么是我语取？此中无闻凡夫...乃至...未学圣者法，观色是我...乃至...颠倒执取，这称为我语取。"这是此中法的略说与广说。
关于次第，这里有三种次第：生起次第、断除次第和说法次第。其中，因为在无始轮回中这个最初生起不存在，所以烦恼的无比喻生起次第不说。但以比喻来说，在一生中大多数以我执为先导而执著常见、断见，然后执"此我是常"者为清净我而有戒禁取，执"断灭"者不顾后世而有欲取，如是首先是我语取，然后是见取、戒禁取、欲取，这是它们在一生中的生起次第。
此中见取等首先断除，因为它们由预流道所断。欲取最后，因为它由阿罗汉道所断，这是它们的断除次第。


Mahāvisayattā pana pākaṭattā ca etesu kāmupādānaṃ paṭhamaṃ desitaṃ. Mahāvisayaṃ hi taṃ aṭṭhacittasampayogā, appavisayāni itarāni catucittasampayogā, yebhuyyena ca ālayarāmattā pajāya pākaṭaṃ kāmupādānaṃ, na itarāni. Kāmupādāna vā kāmānaṃ samadhigamatthaṃ kotūhalamaṅgalādibahulo hoti, sāssa diṭṭhīti tadanantaraṃ diṭṭhupādānaṃ, taṃ pabhijjamānaṃ sīlabbataattavādupādānavasena duvidhaṃ hoti. Tasmiṃ dvaye gokiriyaṃ kukkurakiriyaṃ vā disvāpi veditabbato oḷārikanti sīlabbatupādānaṃ paṭhamaṃ desitaṃ. Sukhumattā ante attavādupādānanti ayametesaṃ desanākkamo.

Taṇhā ca purimassettha, ekadhā hoti paccayo;

Sattadhā aṭṭhadhā vāpi, hoti sesattayassa sā.

Ettha ca evaṃ desite upādānacatukke purimassa kāmupādānassa kāmataṇhā upanissayavasena ekadhāva paccayo hoti, taṇhābhinanditesu visayesu uppattito. Sesattayassa pana sahajātaaññamaññanissayasampayuttaatthiavigatahetuvasena sattadhā vā, upanissayena saha aṭṭhadhā vāpi paccayo hoti. Yadā ca sā upanissayavasena paccayo hoti, tadā asahajātāva hotīti.

Ayaṃ ‘‘taṇhāpaccayā upādāna’’nti padasmiṃ vitthārakathā.

Upādānapaccayābhavapadavitthārakathā

646. Upādānapaccayā bhavapade –

Atthato dhammato ceva, sātthato bhedasaṅgahā;

Yaṃ yassa paccayo ceva, viññātabbo vinicchayo.

Tattha bhavatīti bhavo. So kammabhavo upapattibhavo cāti duvidho hoti. Yathāha – ‘‘bhavo duvidhena atthi kammabhavo, atthi upapattibhavo’’ti (vibha. 234). Tattha kammameva bhavo kammabhavo, tathā upapattiyeva bhavo upapattibhavo. Ettha ca upapatti bhavatīti bhavo. Kammaṃ pana yathā sukhakāraṇattā ‘‘sukho buddhānaṃ uppādo’’ti (dha. pa. 194) vutto, evaṃ bhavakāraṇattā phalavohārena bhavoti veditabbanti. Evaṃ tāvettha atthato viññātabbo vinicchayo.



我来帮您直译这段巴利文：
由于境界广大且显著，在这些取中首先说欲取。因为它与八种心相应故境界广大，其余则与四种心相应故境界狭小，而且因为众生大多乐著所依，所以欲取显著，其他则不然。或者为获得诸欲，欲取多有占卜、吉祥等，那是他的见，所以其后是见取，它分裂为戒禁取和我语取两种。在这两者中，因为见到牛的行为或狗的行为就能了知，所以粗显的戒禁取先说。因为微细故我语取在最后，这是它们的说法次第。
"此中爱对前者，
唯一种作缘；
对余三种取，
七或八种缘。"
在如是所说的四取中，对前面的欲取，欲爱以亲依止方式唯一种作缘，因为在爱所喜的境界中生起。对其余三种则以俱生、相互、依止、相应、有、不离去、因等七种方式，或加上亲依止成八种方式作缘。当它以亲依止方式作缘时，则不是俱生。
这是关于"爱缘取"一句的详细解释。
取缘有句的详细解释
646.在"取缘有"句中：
"依义理与法，
有义与摄类；
何为何之缘，
应知此抉择。"
其中，存在为有。它分为业有和生有两种。如说："有有两种：业有和生有。"其中，业即是有称为业有，同样生即是有称为生有。这里生是存在故称为有。而业如同因能生乐故说"诸佛出现乐"，同样因能生有故以果的名称称为有，应如是理解。如是首先应从义理了知抉择。

647.Dhammato pana kammabhavo tāva saṅkhepato cetanā ceva cetanāsampayuttā ca abhijjhādayo kammasaṅkhātā dhammā. Yathāha – ‘‘tattha katamo kammabhavo? Puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro (vibha. 234) parittabhūmako vā mahābhūmako vā, ayaṃ vuccati kammabhavo. Sabbampi bhavagāmikammaṃ kammabhavo’’ti (vibha. 234). Ettha hi puññābhisaṅkhāroti terasa cetanā. Apuññābhisaṅkhāroti dvādasa. Āneñjābhisaṅkhāroti catasso cetanā. Evaṃ parittabhūmako vā mahābhūmako vāti etena tāsaṃyeva cetanānaṃ mandabahuvipākatā vuttā. Sabbampi bhavagāmikammanti iminā pana cetanāsampayuttā abhijjhādayo vuttā.

Upapattibhavo pana saṅkhepato kammābhinibbattā khandhā, pabhedato navavidho hoti. Yathāha – ‘‘tattha katamo upapattibhavo? Kāmabhavo rūpabhavo arūpabhavo saññābhavo asaññābhavo nevasaññānāsaññābhavo, ekavokārabhavo catuvokārabhavo pañcavokārabhavo, ayaṃ vuccati upapattibhavo’’ti (vibha. 234). Tattha kāmasaṅkhāto bhavo kāmabhavo. Esa nayo rūpārūpabhavesu. Saññāvataṃ bhavo, saññā vā ettha bhave atthīti saññābhavo. Vipariyāyena asaññābhavo. Oḷārikāya saññāya abhāvā sukhumāya ca bhāvā nevasaññā, nāsaññā asmiṃ bhaveti nevasaññānāsaññābhavo. Ekena rūpakkhandhena vokiṇṇo bhavo ekavokārabhavo. Eko vā vokāro assa bhavassāti ekavokārabhavo. Esa nayo catuvokārapañcavokārabhavesu. Tattha kāmabhavo pañca upādiṇṇakkhandhā. Tathā rūpabhavo. Arūpabhavo cattāro , saññābhavo pañca. Asaññābhavo eko upādiṇṇakkhandho. Nevasaññānāsaññābhavo cattāro. Ekavokārabhavādayo ekacatupañcakkhandhā upādiṇṇakkhandhehīti evamettha dhammatopi viññātabbo vinicchayo.

648.Sātthatoti yathā ca bhavaniddese, tatheva kāmaṃ saṅkhāraniddesepi puññābhisaṅkhārādayova vuttā, evaṃ santepi purime atītakammavasena idha paṭisandhiyā paccayattā, ime paccuppannakammavasena āyatiṃ paṭisandhiyā paccayattāti punavacanaṃ sātthakameva, pubbe vā ‘‘tattha katamo puññābhisaṅkhāro? Kusalā cetanā kāmāvacarā’’ti (vibha. 226) evamādinā nayena cetanāva saṅkhārāti vuttā. Idha pana ‘‘sabbampi bhavagāmikamma’’nti (vibha. 234) vacanato cetanāsampayuttāpi. Pubbe ca viññāṇapaccayameva kammaṃ ‘‘saṅkhārā’’ti vuttaṃ. Idāni asaññābhavanibbattakampi. Kiṃ vā bahunā, ‘‘avijjāpaccayā saṅkhārā’’ti ettha puññābhisaṅkhārādayova kusalākusalā dhammā vuttā. ‘‘Upādānapaccayā bhavo’’ti idha pana upapattibhavassāpi saṅgahitattā kusalākusalābyākatā dhammā vuttā. Tasmā sabbathāpi sātthakamevidaṃ punavacananti evamettha sātthatopi viññātabbo vinicchayo.



我来帮您直译这段巴利文：
647.从法的角度来说，首先业有简略来说是思以及与思相应的贪等称为业的诸法。如说："其中什么是业有？福行、非福行、不动行，或属于小地或属于大地，这称为业有。一切能趣向有的业是业有。"这里"福行"即十三种思。"非福行"即十二种。"不动行"即四种思。如是"属于小地或属于大地"说的是这些思的果报微弱或丰厚。"一切能趣向有的业"则说的是与思相应的贪等。
而生有简略来说是由业所生的诸蕴，分别有九种。如说："其中什么是生有？欲有、色有、无色有、想有、无想有、非想非非想有、一蕴有、四蕴有、五蕴有，这称为生有。"其中，称为欲的有是欲有。色有、无色有也是同样的方式。有想者的有，或在此有中有想为想有。相反的是无想有。因为粗想不存在而细想存在，故在此有中非想非非想为非想非非想有。以一个色蕴混杂的有为一蕴有。或此有只有一蕴为一蕴有。四蕴有、五蕴有也是同样的方式。其中欲有是五种执取蕴。色有也是如此。无色有是四种，想有是五种。无想有是一种执取蕴。非想非非想有是四种。一蕴有等是一、四、五种执取蕴。如是应从法的角度了知抉择。
648.从有意义来说，如在有的解说中，同样在行的解说中也说了福行等，虽然如此，前者因为依过去业而作为此世结生的缘，这些则因为依现在业而作为未来结生的缘，所以重复说是有意义的。或者前面以"其中什么是福行？欲界善思"等方式说只有思是行。而这里因说"一切能趣向有的业"，所以也包括与思相应的法。前面只说作为识之缘的业为"行"，现在也包括能生无想有的业。何须多说，在"无明缘行"中只说福行等善不善法，而在"取缘有"中因为也包括生有，所以说善、不善、无记法。因此从一切方面来说这重复说都是有意义的。如是应从有意义的角度了知抉择。

649.Bhedasaṅgahāti upādānapaccayā bhavassa bhedato ceva saṅgahato ca. Yañhi kāmupādānapaccayā kāmabhavanibbattakaṃ kammaṃ karīyati, so kammabhavo. Tadabhinibbattā khandhā upapattibhavo. Esa nayo rūpārūpabhavesu. Evaṃ kāmupādānapaccayā dve kāmabhavā, tadantogadhā ca saññābhavapañcavokārabhavā, dve rūpabhavā, tadantogadhā ca saññābhavaasaññābhavaekavokārabhavapañcavokārabhavā, dve arūpabhavā, tadantogadhā ca saññābhavanevasaññānāsaññābhavacatuvokārabhavāti saddhiṃ antogadhehi cha bhavā. Yathā ca kāmupādānapaccayā saddhiṃ antogadhehi cha bhavā. Tathā sesupādānapaccayāpīti evaṃ upādānapaccayā bhedato saddhiṃ antogadhehi catuvīsati bhavā.

Saṅgahato pana kammabhavaṃ upapattibhavañca ekato katvā kāmupādānapaccayā saddhiṃ antogadhehi eko kāmabhavo. Tathā rūpārūpabhavāti tayo bhavā. Tathā sesupādānapaccayā pīti. Evaṃ upādānapaccayā saṅgahato saddhiṃ antogadhehi dvādasa bhavā. Apica avisesena upādānapaccayā kāmabhavūpagaṃ kammaṃ kammabhavo. Tadabhinibbattā khandhā upapattibhavo. Esa nayo rūpārūpabhavesu. Evaṃ upādānapaccayā saddhiṃ antogadhehi dve kāmabhavā, dve rūpabhavā, dve arūpabhavāti aparena pariyāyena saṅgahato cha bhavā. Kammabhavaupapattibhavabhedaṃ vā anupagamma saddhiṃ antogadhehi kāmabhavādivasena tayo bhavā honti. Kāmabhavādibhedampi anupagamma kammabhavaupapattibhavavasena dve bhavā honti. Kammupapattibhedañcāpi anupagamma upādānapaccayā bhavoti bhavavasena ekova bhavo hotīti evamettha upādānapaccayassa bhavassa bhedasaṅgahāpi viññātabbo vinicchayo.



我来帮您直译这段巴利文：
649.关于差别和摄类，是指取缘有的差别和摄类。因为由欲取为缘而造作能生欲有的业，那是业有。由此所生的诸蕴是生有。色有、无色有也是同样的方式。如是由欲取为缘有两种欲有，其中所包含的想有和五蕴有，两种色有，其中所包含的想有、无想有、一蕴有和五蕴有，两种无色有，其中所包含的想有、非想非非想有和四蕴有，连同所包含的共六种有。如欲取为缘连同所包含的有六种有，其余诸取为缘也是如此，如是由取为缘从差别来说连同所包含的有二十四种有。
从摄类来说，把业有和生有合为一类，由欲取为缘连同所包含的是一个欲有。色有、无色有也是如此，成为三种有。其余诸取为缘也是如此。如是由取为缘从摄类来说连同所包含的有十二种有。又不加分别地说，由取为缘趣向欲有的业是业有。由此所生的诸蕴是生有。色有、无色有也是同样的方式。如是由取为缘连同所包含的有两种欲有，两种色有，两种无色有，以另一方式从摄类来说有六种有。或者不区分业有和生有的差别，连同所包含的依欲有等方式有三种有。或者也不区分欲有等的差别，依业有和生有方式有两种有。或者也不区分业和生的差别，由取为缘是有，依有的方式只有一种有。如是应了知此中取缘有的差别和摄类的抉择。

650.Yaṃ yassa paccayo cevāti yañcettha upādānaṃ yassa paccayo hoti, tatopi viññātabbo vinicchayoti attho. Kiṃ panettha kassa paccayo hoti? Yaṃkiñci yassa kassaci paccayo hotiyeva. Ummattako viya hi puthujjano. So idaṃ yuttaṃ idaṃ ayuttanti avicāretvā yassa kassaci upādānassa vasena yaṃkiñci bhavaṃ patthetvā yaṃkiñci kammaṃ karotiyeva. Tasmā yadekacce sīlabbatupādānena rūpārūpabhavā na hontīti vadanti, taṃ na gahetabbaṃ. Sabbena pana sabbo hotīti gahetabbaṃ.

Seyyathidaṃ – idhekacco anussavavasena vā diṭṭhānusārena vā ‘‘kāmā nāmete manussaloke ceva khattiyamahāsālakulādīsu, cha kāmāvacaradevaloke ca samiddhā’’ti cintetvā tesaṃ adhigamatthaṃ asaddhammassavanādīhi vañcito ‘‘iminā kammena kāmā sampajjantī’’ti maññamāno kāmupādānavasena kāyaduccaritādīnipi karoti, so duccaritapāripūriyā apāye upapajjati. Sandiṭṭhike vā pana kāme patthayamāno paṭiladdhe ca gopayamāno kāmupādānavasena kāyaduccaritādīni karoti, so duccaritapāripūriyā apāye upapajjati. Tatrāssa upapattihetubhūtaṃ kammaṃ kammabhavo. Kammābhinibbattā khandhā upapattibhavo. Saññābhavapañcavokārabhavā pana tadantogadhā eva.

Aparo pana saddhammassavanādīhi upabrūhitañāṇo ‘‘iminā kammena kāmā sampajjantī’’ti maññamāno kāmupādānavasena kāyasucaritādīni karoti. So sucaritapāripūriyā devesu vā manussesu vā upapajjati. Tatrāssa upapattihetubhūtaṃ kammaṃ kammabhavo. Kammābhinibbattā khandhā upapattibhavo. Saññābhavapañcavokārabhavā pana tadantogadhā eva. Iti kāmupādānaṃ sappabhedassa sāntogadhassa kāmabhavassa paccayo hoti.

Aparo ‘‘rūpārūpabhavesu tato samiddhatarā kāmā’’ti sutvā parikappetvā vā kāmupādānavaseneva rūpārūpasamāpattiyo nibbattetvā samāpattibalena rūpārūpabrahmaloke upapajjati. Tatrāssa upapattihetubhūtaṃ kammaṃ kammabhavo. Kammābhinibbattā khandhā upapattibhavo. Saññā-asaññā-nevasaññānāsaññā-eka-catu-pañcavokārabhavā pana tadantogadhā eva. Iti kāmupādānaṃ sappabhedānaṃ sāntogadhānaṃ rūpārūpabhavānampi paccayo hoti.

Aparo ‘‘ayaṃ attā nāma kāmāvacarasampattibhave vā rūpārūpabhavānaṃ vā aññatarasmiṃ ucchinne suucchinno hotī’’ti ucchedadiṭṭhiṃ upādāya tadupagaṃ kammaṃ karoti, tassa taṃ kammaṃ kammabhavo. Kammābhinibbattā khandhā upapattibhavo. Saññābhavādayo pana tadantogadhā eva. Iti diṭṭhupādānaṃ sappabhedānaṃ sāntogadhānaṃ tiṇṇampi kāmarūpārūpabhavānaṃ paccayo hoti.

Aparo ‘‘ayaṃ attā nāma kāmāvacarasampattibhave vā rūpārūpabhavānaṃ vā aññatarasmiṃ sukhī hoti vigatapariḷāho’’ti attavādupādānena tadupagaṃ kammaṃ karoti, tassa taṃ kammaṃ kammabhavo. Tadabhinibbattā khandhā upapattibhavo. Saññābhavādayo pana tadantogadhā eva. Iti attavādupādānaṃ sappabhedānaṃ sāntogadhānaṃ tiṇṇaṃ bhavānaṃ paccayo hoti.


我来帮您直译这段巴利文：
650.关于"何为何之缘"，意思是应该从哪种取是哪种有的缘这点来了知抉择。这里什么是什么的缘呢？任何取都可以作为任何有的缘。因为凡夫如同疯人一般，他不考虑这个适当不适当，而依任何取的力量希求任何有，造作任何业。因此有些人说由于戒禁取不能产生色、无色有，这种说法不应接受。应当接受一切都能产生一切。
譬如：这里有人依传闻或随见而想："欲乐在人间的刹帝利大富贵家等和六欲界天中最为圆满"，为获得这些，被不闻正法等所欺骗，认为"以此业能获得欲乐"，而依欲取的力量造作身恶行等，他因恶行圆满而生于恶趣。或者希求现见的欲乐，并护持已得的欲乐，依欲取的力量造作身恶行等，他因恶行圆满而生于恶趣。在那里，他能生起的业是业有。由业所生的诸蕴是生有。而想有和五蕴有则包含在其中。
另一人由闻正法等增长智慧，认为"以此业能获得欲乐"，依欲取的力量造作身善行等。他因善行圆满而生于天界或人间。在那里，他能生起的业是业有。由业所生的诸蕴是生有。而想有和五蕴有则包含在其中。如是欲取是具差别且具所含的欲有的缘。
另一人听说或推测"在色无色有中有更圆满的欲乐"，依欲取的力量生起色无色定，以定力生于色无色梵天界。在那里，他能生起的业是业有。由业所生的诸蕴是生有。而想有、无想有、非想非非想有、一蕴有、四蕴有、五蕴有则包含在其中。如是欲取也是具差别且具所含的色无色有的缘。
另一人执取"所谓这个我在欲界圆满有或色无色有中的任一处断灭时得到善断灭"的断见，造作趣向那里的业，他的那个业是业有。由业所生的诸蕴是生有。而想有等则包含在其中。如是见取是具差别且具所含的欲、色、无色三有的缘。
另一人以我语取认为"所谓这个我在欲界圆满有或色无色有中的任一处得到快乐，离诸热恼"，造作趣向那里的业，他的那个业是业有。由此所生的诸蕴是生有。而想有等则包含在其中。如是我语取是具差别且具所含的三有的缘。


Aparo ‘‘idaṃ sīlabbataṃ nāma kāmāvacarasampattibhave vā rūpārūpabhavānaṃ vā aññatarasmiṃ paripūrentassa sukhaṃ pāripūriṃ gacchatī’’ti sīlabbatupādānavasena tadupagaṃ kammaṃ karoti, tassa taṃ kammaṃ kammabhavo. Tadabhinibbattā khandhā upapattibhavo. Saññābhavādayo pana tadantogadhā eva. Iti sīlabbatupādānaṃ sappabhedānaṃ sāntogadhānaṃ tiṇṇaṃ bhavānaṃ paccayo hoti. Evamettha yaṃ yassa paccayo hoti, tatopi viññātabbo vinicchayo.

Kiṃ panettha kassa bhavassa kathaṃ paccayo hotīti ce?

Rūpārūpabhavānaṃ , upanissayapaccayo upādānaṃ;

Sahajātādīhipi taṃ, kāmabhavassāti viññeyyaṃ.

Rūpārūpabhavānaṃ hi, kāmabhavapariyāpannassa ca kammabhave kusalakammasseva, upapattibhavassa cetaṃ catubbidhampi upādānaṃ upanissayapaccayavasena ekadhāva paccayo hoti. Kāmabhave attanā sampayuttākusalakammabhavassa sahajātaaññamaññanissayasampayuttaatthiavigatahetupaccayappabhedehi sahajātādīhi paccayo hoti. Vippayuttassa pana upanissayapaccayenevāti.

Ayaṃ ‘‘upādānapaccayā bhavo’’ti padasmiṃ vitthārakathā.

Bhavapaccayājātiādivitthārakathā

651. Bhavapaccayā jātītiādīsu jātiādīnaṃ vinicchayo saccaniddese vuttanayeneva veditabbo. Bhavoti panettha kammabhavova adhippeto. So hi jātiyā paccayo, na upapattibhavo. So ca pana kammapaccayaupanissayapaccayavasena dvedhā paccayo hotīti.

Tattha siyā – kathaṃ panetaṃ jānitabbaṃ bhavo jātiyā paccayoti ce? Bāhirapaccayasamattepi hīnapaṇītatādivisesadassanato. Bāhirānaṃ hi janakajananīsukkasoṇitāhārādīnaṃ paccayānaṃ samattepi sattānaṃ yamakānampi sataṃ hīnapaṇītatādiviseso dissati. So ca na ahetuko sabbadā ca sabbesañca abhāvato, na kammabhavato aññahetuko tadabhinibbattakasattānaṃ ajjhattasantāne aññassa kāraṇassa abhāvatoti kammabhavahetukova. Kammaṃ hi sattānaṃ hīnapaṇītatādivisesassa hetu. Tenāha bhagavā ‘‘kammaṃ satte vibhajati yadidaṃ hīnappaṇītatāyā’’ti (ma. ni. 3.289). Tasmā jānitabbametaṃ ‘‘bhavo jātiyā paccayo’’ti.

Yasmā ca asati jātiyā jarāmaraṇaṃ nāma, sokādayo vā dhammā na honti. Jātiyā pana sati jarāmaraṇañceva, jarāmaraṇasaṅkhātadukkhadhammaphuṭṭhassa ca bālajanassa jarāmaraṇābhisambandhā vā tena tena dukkhadhammena phuṭṭhassa anabhisambandhā vā sokādayo ca dhammā honti. Tasmā ayampi jāti jarāmaraṇassa ceva sokādīnañca paccayo hotīti veditabbā. Sā pana upanissayakoṭiyā ekadhāva paccayo hotīti.

Ayaṃ ‘‘bhavapaccayā jātī’’tiādīsu vitthārakathā.

Bhavacakkakathā

652. Yasmā panettha sokādayo avasāne vuttā, tasmā yā sā avijjāpaccayā saṅkhārāti evametassa bhavacakkassa ādimhi vuttā, sā,

Sokādīhi avijjā, siddhā bhavacakkamaviditādimidaṃ;

Kārakavedakarahitaṃ, dvādasavidhasuññatāsuññaṃ.

Satataṃ samitaṃ pavattatīti veditabbaṃ.

Kathaṃ panettha sokādīhi avijjā siddhā, kathamidaṃ bhavacakkaṃ aviditādi, kathaṃ kārakavedakarahitaṃ, kathaṃ dvādasavidhasuññatāsuññanti ce? Ettha hi sokadomanassupāyāsā avijjāya aviyogino, paridevo ca nāma mūḷhassāti tesu tāva siddhesu siddhā hoti avijjā. Apica ‘‘āsavasamudayā avijjāsamudayo’’ti (ma. ni. 

我来帮您直译这段巴利文：
另一人认为"所谓这个戒禁在欲界圆满有或色无色有中的任一处圆满时得到快乐圆满"，依戒禁取的力量造作趣向那里的业，他的那个业是业有。由此所生的诸蕴是生有。而想有等则包含在其中。如是戒禁取是具差别且具所含的三有的缘。如是应从何为何之缘这点来了知抉择。
如果问：这里什么是什么有的什么样的缘呢？
"对色无色有，
取为亲依缘；
具俱生等缘，
对欲有应知。"
因为对色无色有，以及属于欲有的善业有，以及生有，这四种取只以亲依止缘的方式作为一种缘。在欲有中，对与自己相应的不善业有，以俱生、相互、依止、相应、有、不离去、因缘等差别作为俱生等缘。对不相应的则只以亲依止缘作为缘。
这是关于"取缘有"一句的详细解释。
有缘生等的详细解释
651.在"有缘生"等句中，生等的抉择应如谛的解说中所说的方式来理解。这里所说的有只是指业有。因为它是生的缘，而不是生有。它以业缘和亲依止缘的方式作为两种缘。
如果问：如何知道有是生的缘呢？因为即使外缘相等，也能见到劣胜等差别。因为即使外在的父母精血食物等缘相等，众生即使是双生子也能见到劣胜等差别。这不是无因的，因为不是一切时一切处都有。也不是除业有外别有其他因，因为在由此所生众生的内在相续中没有其他原因，所以是以业有为因。因为业是众生劣胜等差别的因。所以世尊说："业使众生有劣胜等差别。"因此应知"有是生的缘"。
因为若无生则没有所谓的老死，也没有愁等诸法。但有生则有老死，以及为老死所说的苦法所触的愚人，由于与老死相连或不与老死相连而为种种苦法所触而有愁等诸法。因此应知这生也是老死以及愁等的缘。它只以亲依止方式作为一种缘。
这是关于"有缘生"等的详细解释。
有轮说
652.因为这里最后说了愁等，所以那在"无明缘行"等这个有轮最初所说的，
"由愁等无明，
成此无始轮；
无作受者空，
十二种空性。
常时相续转"，应如是了知。
如果问：这里如何由愁等成就无明？如何此有轮无始？如何无作者受者？如何具十二种空性？因为这里愁、忧、恼不离无明，而所谓悲只属于愚痴者，所以当这些成就时无明即成就。又如说："由漏集而有无明集。"

1.103) vuttaṃ. Āsavasamudayā cete sokādayo honti.

Kathaṃ? Vatthukāmaviyoge tāva soko kāmāsavasamudayā hoti. Yathāha –

‘‘Tassa ce kāmayānassa, chandajātassa jantuno;

Te kāmā parihāyanti, sallaviddhova ruppatī’’ti. (su. ni. 773);

Yathā cāha – ‘‘kāmato jāyati soko’’ti. (Dha. pa. 215).

Sabbepi cete diṭṭhāsavasamudayā honti. Yathāha –

‘‘Tassa ‘ahaṃ rūpaṃ mama rūpa’nti pariyuṭṭhaṭṭhāyino rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā’’ti (saṃ. ni. 3.1).

Yathā ca diṭṭhāsavasamudayā, evaṃ bhavāsavasamudayāpi. Yathāha –

‘‘Yepi te devā dīghāyukā vaṇṇavanto sukhabahulā uccesu vimānesu ciraṭṭhitikā, tepi tathāgatassa dhammadesanaṃ sutvā bhayaṃ santāsaṃ saṃvegamāpajjantī’’ti (saṃ. ni. 3.78). Pañca pubbanimittāni disvā maraṇabhayena santajjitānaṃ devānaṃ viya.

Yathā ca bhavāsavasamudayā, evaṃ avijjāsavasamudayāpi. Yathāha –

‘‘Sa kho so, bhikkhave, bālo tividhaṃ diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedetī’’ti (ma. ni. 3.246).

Iti yasmā āsavasamudayā ete dhammā honti, tasmā ete sijjhamānā avijjāya hetubhūte āsave sādhenti. Āsavesu ca siddhesu paccayabhāve bhāvato avijjāpi siddhāva hotīti. Evaṃ tāvettha sokādīhi avijjā siddhā hotīti veditabbā.

Yasmā pana evaṃ paccayabhāve bhāvato avijjāya siddhāya puna avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇanti evaṃ hetuphalaparamparāya pariyosānaṃ natthi. Tasmā taṃ hetuphalasambandhavasena pavattaṃ dvādasaṅgaṃ bhavacakkaṃ aviditādīti siddhaṃ hoti.

Evaṃ sati avijjāpaccayā saṅkhārāti idaṃ ādimattakathanaṃ virujjhatīti ce. Nayidaṃ ādimattakathanaṃ. Padhānadhammakathanaṃ panetaṃ. Tiṇṇannaṃ hi vaṭṭānaṃ avijjā padhānā. Avijjāggahaṇena hi avasesakilesavaṭṭañca kammādīni ca bālaṃ palibodhenti. Sappasiraggahaṇena sesasappasarīraṃ viya bāhaṃ. Avijjāsamucchede pana kate tehi vimokkho hoti . Sappasiracchede kate palibodhitabāhāvimokkho viya. Yathāha – ‘‘avijjāyatveva asesavirāganirodhā saṅkhāranirodho’’tiādi (saṃ. ni. 2.1; mahāva. 1). Iti yaṃ gaṇhato bandho, muccato ca mokkho hoti, tassa padhānadhammassa kathanamidaṃ, na ādimattakathananti. Evamidaṃ bhavacakkaṃ aviditādīti veditabbaṃ.

Tayidaṃ yasmā avijjādīhi kāraṇehi saṅkhārādīnaṃ pavatti, tasmā tato aññena ‘‘brahmā mahābrahmā seṭṭho sajitā’’ti (dī. ni. 1.42) evaṃ parikappitena brahmādinā vā saṃsārassa kārakena, ‘‘so kho pana me ayaṃ attā vado vedeyyo’’ti evaṃ parikappitena attanā vā sukhadukkhānaṃ vedakena rahitaṃ. Iti kārakavedakarahitanti veditabbaṃ.

Yasmā panettha avijjā udayabbayadhammakattā dhuvabhāvena, saṃkiliṭṭhattā saṃkilesikattā ca subhabhāvena, udayabbayapaṭipīḷitattā sukhabhāvena, paccayāyattavuttittā vasavattanabhūtena attabhāvena ca suññā. Tathā saṅkhārādīnipi aṅgāni. Yasmā vā avijjā na attā, na attano, na attani, na attavatī. Tathā saṅkhārādīnipi aṅgāni. Tasmā dvādasavidhasuññatāsuññametaṃ bhavacakkanti veditabbaṃ.



我来 助您直译这段巴利文：
1.103. 如是说。由漏集而有这些愁等。
如何？首先，由欲漏集在离开欲境时生愁。如说：
"若有欲求者，
生起强烈欲；
诸欲若离失，
如中箭受苦。"
又如说："从欲生愁。"
这一切也由见漏集而生。如说："对于执著'我是色，色是我所'者，由色的变异异变而生起愁、悲、苦、忧、恼。"
如由见漏集，也由有漏集。如说："那些长寿、端正、多乐、在高处宫殿长住的诸天，他们听闻如来说法也生起怖畏、恐惧、震撼。"如见到五衰相而为死亡怖畏所惊吓的诸天一样。
如由有漏集，也由无明漏集。如说："诸比丘，那愚人于现法中感受三种苦忧。"
如是因为由漏集而有这些法，所以这些成就时证明作为无明因的诸漏。当诸漏成就时，因为有缘性的存在，无明也即成就。如是首先应知这里由愁等而成就无明。
因为如是由于有缘性的存在而成就无明时，又有无明缘行，行缘识，如是因果相续无有终尽。所以那依因果关系而转起的十二支有轮是无始的，此即成立。
如果说既然如此，说"无明缘行"等这个开始就有矛盾？这不是仅说开始。这是说主要之法。因为在三轮中无明是主要的。以无明的执取而束缚愚人于余烦恼轮和业等，如以蛇头的执取而束缚余蛇身一样的手臂。但当断除无明时得到从它们的解脱，如断蛇头时得到从被束缚手臂的解脱一样。如说："只由无明的无余离贪灭而有行灭"等。如是这是说执取则束缚、解脱则解脱的主要之法，不是仅说开始。如是应知此有轮是无始的。
因为这由无明等因而有行等的转起，所以离于异于此而遍计的"大梵天是最胜、是创造者"等的梵天等作为轮回的作者，或遍计的"这是我的我，能言能受"等的我作为乐苦的受者。如是应知无作者受者。
因为这里无明因生灭法性故空于常性，因杂染性与杂染性故空于净性，因为生灭逼迫故空于乐性，因依缘而住故空于自在性的我性。行等诸支也是如此。或因为无明不是我，不是我所，不在我中，不有我。行等诸支也是如此。所以应知此有轮具足十二种空性。

653. Evañca viditvā puna,

Tassāvijjātaṇhā, mūlamatītādayo tayo kālā;

Dve aṭṭha dve eva ca, sarūpato tesu aṅgāni.

Tassa kho panetassa bhavacakkassa avijjā taṇhā cāti dve dhammā mūlanti veditabbā. Tadetaṃ pubbantāharaṇato avijjāmūlaṃ vedanāvasānaṃ, aparantasantānato taṇhāmūlaṃ jarāmaraṇāvasānanti duvidhaṃ hoti. Tattha purimaṃ diṭṭhicaritavasena vuttaṃ, pacchimaṃ taṇhācaritavasena. Diṭṭhicaritānaṃ hi avijjā, taṇhācaritānañca taṇhā saṃsāranāyikā. Ucchedadiṭṭhisamugghātāya vā paṭhamaṃ, phaluppattiyā hetūnaṃ anupacchedappakāsanato, sassatadiṭṭhisamugghātāya dutiyaṃ, uppannānaṃ jarāmaraṇappakāsanato. Gabbhaseyyakavasena vā purimaṃ, anupubbapavattidīpanato, opapātikavasena pacchimaṃ, sahuppattidīpanato.

Atītapaccuppannānāgatā cassa tayo kālā. Tesu pāḷiyaṃ sarūpato āgatavasena ‘‘avijjā, saṅkhārā cā’’ti dve aṅgāni atītakālāni. Viññāṇādīni bhavāvasānāni aṭṭha paccuppannakālāni. Jāti ceva jarāmaraṇañca dve anāgatakālānīti veditabbāni.

654. Puna ,

‘‘Hetuphalahetupubbaka-tisandhicatubhedasaṅgahañcetaṃ;

Vīsati ākārāraṃ, tivaṭṭamanavaṭṭhitaṃ bhamati’’.

Itipi veditabbaṃ.

Tattha saṅkhārānañca paṭisandhiviññāṇassa ca antarā eko hetuphalasandhi nāma. Vedanāya ca taṇhāya ca antarā eko phalahetusandhi nāma. Bhavassa ca jātiyā ca antarā eko hetuphalasandhīti evamidaṃ hetuphalahetupubbakatisandhīti veditabbaṃ.

Sandhīnaṃ ādipariyosānavavatthitā panassa cattāro saṅgahā honti. Seyyathidaṃ – avijjāsaṅkhārā eko saṅgaho. Viññāṇanāmarūpasaḷāyatanaphassavedanā dutiyo. Taṇhupādānabhavā tatiyo. Jātijarāmaraṇaṃ catutthoti. Evamidaṃ catubhedasaṅgahanti veditabbaṃ.

Atīte hetavo pañca, idāni phalapañcakaṃ;

Idāni hetavo pañca, āyatiṃ phalapañcakanti.

Etehi pana vīsatiyā ākārasaṅkhātehi arehi vīsatiākārāranti veditabbaṃ. Tattha atīte hetavo pañcāti avijjā saṅkhārā cāti ime tāva dve vuttā eva. Yasmā pana avidvā paritassati, paritassito upādiyati, tassupādānapaccayā bhavo. Tasmā taṇhupādānabhavāpi gahitā honti. Tenāha ‘‘purimakammabhavasmiṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā, upagamanaṃ upādānaṃ, cetanā bhavoti ime pañca dhammā purimakammabhavasmiṃ idha paṭisandhiyā paccayā’’ti (paṭi. ma. 

我来帮您直译这段巴利文：
653.如是了知后，又：
"此无明与爱，
为根三时分；
二八二诸支，
依自性在中。"
应知这个有轮以无明和爱两法为根。这从前际引发而以无明为根至受为终，从后际相续而以爱为根至老死为终，如是有两种。其中前者依见行者的方式说，后者依爱行者的方式说。因为对见行者无明，对爱行者爱是轮回的引导者。或为断除断见故说第一种，因显示因不断绝而得果，为断除常见故说第二种，因显示已生的老死。或依胎生的方式说前者，因显示次第生起，依化生的方式说后者，因显示同时生起。
它有过去、现在、未来三时。其中依经文所说的自性，"无明和行"两支属于过去时。识等至有为终的八支属于现在时。生和老死两支属于未来时，应当如是了知。
654.又：
"因果因前行，
三系四摄聚；
二十种辐轮，
三轮不暂停。"
也应如是了知。
其中在行与结生识之间是一个因果系，在受与爱之间是一个果因系，在有与生之间是一个因果系，如是应知这是因果因前行的三系。
依系的开始和终点而有四个摄聚。即：无明行是一摄聚。识、名色、六处、触、受是第二摄聚。爱、取、有是第三摄聚。生、老死是第四摄聚。如是应知这是四种摄聚。
"过去五种因，今五果相连；
现在五种因，未来五种果。"
应知由这些称为二十种行相的辐条称为二十辐轮。其中"过去五种因"，无明和行这两个已说。因为无知者有渴爱，有渴爱者执取，由取为缘有有。所以爱、取、有也包括在内。因此说："在前业有中，痴是无明，造作是行，欲求是爱，趣向是取，思是有，这五法在前业有中是此世结生的缘。"

1.47).

Tattha purimakammabhavasminti purime kammabhave, atītajātiyaṃ kammabhave kariyamāneti attho. Moho avijjāti yo tadā dukkhādīsu moho, yena mūḷho kammaṃ karoti, sā avijjā. Āyūhanā saṅkhārāti taṃ kammaṃ karoto yā purimacetanāyo, yathā ‘‘dānaṃ dassāmī’’ti cittaṃ uppādetvā māsampi saṃvaccharampi dānupakaraṇāni sajjentassa uppannā purimacetanāyo. Paṭiggāhakānaṃ pana hatthe dakkhiṇaṃ patiṭṭhāpayato cetanā bhavoti vuccati. Ekāvajjanesu vā chasu javanesu cetanā āyūhanā saṅkhārā nāma . Sattame bhavo. Yā kāci vā pana cetanā bhavo. Sampayuttā āyūhanā saṅkhārā nāma. Nikanti taṇhāti yā kammaṃ karontassa phale upapattibhave nikāmanā patthanā, sā taṇhā nāma. Upagamanaṃ upādānanti yaṃ kammabhavassa paccayabhūtaṃ ‘‘idaṃ katvā asukasmiṃ nāma ṭhāne kāme sevissāmi ucchijjissāmī’’tiādinā nayena pavattaṃ upagamanaṃ gahaṇaṃ parāmasanaṃ, idaṃ upādānaṃ nāma. Cetanā bhavoti āyūhanāvasāne vuttā cetanā bhavoti evamattho veditabbo.

Idāni phalapañcakanti viññāṇādivedanāvasānaṃ pāḷiyaṃ āgatameva. Yathāha – ‘‘idha paṭisandhi viññāṇaṃ, okkanti nāmarūpaṃ, pasādo āyatanaṃ, phuṭṭho phasso, vedayitaṃ vedanā, ime pañca dhammā idhūpapattibhavasmiṃ purekatassa kammassa paccayā’’ti (paṭi. 1.47). Tattha paṭisandhi viññāṇanti yaṃ bhavantarapaṭisandhānavasena uppannattā paṭisandhīti vuccati, taṃ viññāṇaṃ. Okkanti nāmarūpanti yā gabbhe rūpārūpadhammānaṃ okkanti āgantvā pavisanaṃ viya, idaṃ nāmarūpaṃ. Pasādo āyatananti idaṃ cakkhādipañcāyatanavasena vuttaṃ. Phuṭṭho phassoti yo ārammaṇaṃ phuṭṭho phusanto uppanno, ayaṃ phasso. Vedayitaṃ vedanāti yaṃ paṭisandhiviññāṇena vā saḷāyatanapaccayena vā phassena saha uppannaṃ vipākavedayitaṃ, sā vedanāti evamattho veditabbo.

Idāni hetavo pañcāti taṇhādayo pāḷiyaṃ āgatā taṇhupādānabhavā. Bhave pana gahite tassa pubbabhāgā taṃsampayuttā vā saṅkhārā gahitāva honti. Taṇhupādānaggahaṇena ca taṃsampayuttā, yāya vā mūḷho kammaṃ karoti, sā avijjā gahitāva hotīti. Evaṃ pañca. Tenāha ‘‘idha paripakkattā āyatanānaṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā, upagamanaṃ upādānaṃ, cetanā bhavoti ime pañca dhammā idha kammabhavasmiṃ āyatiṃ paṭisandhiyā paccayā’’ti (paṭi. ma. 1.47). Tattha idha paripakkattā āyatanānanti paripakkāyatanassa kammakaraṇakāle sammoho dassito. Sesaṃ uttānatthameva.

Āyatiṃ phalapañcakanti viññāṇādīni pañca. Tāni jātiggahaṇena vuttāni. Jarāmaraṇaṃ pana tesaṃyeva jarāmaraṇaṃ. Tenāha – ‘‘āyatiṃ paṭisandhi viññāṇaṃ , okkanti nāmarūpaṃ, pasādo āyatanaṃ, phuṭṭho phasso, vedayitaṃ vedanā, ime pañca dhammā āyatiṃ upapattibhavasmiṃ idha katassa kammassa paccayā’’ti (paṭi. ma. 1.47). Evamidaṃ vīsati ākārāraṃ hoti.

Tivaṭṭamanavaṭṭhitaṃ bhamatīti ettha pana saṅkhārabhavā kammavaṭṭaṃ, avijjātaṇhupādānāni kilesavaṭṭaṃ, viññāṇanāmarūpasaḷāyatanaphassavedanā vipākavaṭṭanti imehi tīhi vaṭṭehi tivaṭṭamidaṃ bhavacakkaṃ yāva kilesavaṭṭaṃ na upacchijjati, tāva anupacchinnapaccayattā anavaṭṭhitaṃ punappunaṃ parivattanato bhamatiyevāti veditabbaṃ.



我来帮您直译这段巴利文：
1.47"在前业有中"即在前业有中，在过去生中造业时的意思。"痴是无明"即当时对苦等的痴，由此愚痴而造业，这是无明。"造作是行"即造作那业时的前思，如"我要布施"而生起心后，一个月或一年准备布施资具时生起的前思。而在施物置于受施者手中时的思称为有。或在一个转向中的六个速行中的思名为造作行。第七个是有。或任何思是有。相应的造作名为行。"欲求是爱"即造业者对果报和生有的欲求希望，这名为爱。"趣向是取"即作为业有之缘的"造这业后在某处享受欲乐"或"断灭"等方式转起的趣向、执取、遍计，这名为取。"思是有"即在造作终了时所说的思是有，应如是理解其义。
"今五果"即识等至受为终已在圣典中说。如说："此世的结生识，入胎名色，净为处，触所触，所受为受，这五法在此生有中是前所造业的缘。"其中"结生识"即因连结两有而生起故称为结生的识。"入胎名色"即在胎中色法无色法的入胎，如来入一样，这是名色。"净为处"即依眼等五处而说。"触所触"即触所触而生起的触。"所受为受"即与结生识或以六处为缘或与触俱生的异熟所受，这是受，应如是理解其义。
"现在五因"即爱等在圣典中说的爱、取、有。当有被摄取时，它的前分或与它相应的行也被摄取。由爱取的摄取而摄取与它相应的，或由此愚痴而造业的无明也被摄取。如是有五。因此说："此世由处成熟而痴是无明，造作是行，欲求是爱，趣向是取，思是有，这五法在此业有中是未来结生的缘。"其中"此世由处成熟"显示在成熟处造业时的愚痴。余义浅显。
"未来五果"即识等五法。它们由生的摄取而说。而老死是它们的老死。因此说："未来的结生识，入胎名色，净为处，触所触，所受为受，这五法在未来生有中是此世所造业的缘。"如是这是二十种辐轮。
"三轮不暂停而转"，这里行和有是业轮，无明、爱、取是烦恼轮，识、名色、六处、触、受是异熟轮，应知此有轮由这三轮，只要烦恼轮未断，由于因未断故不暂停而一再转起。

655. Tayidamevaṃ bhamamānaṃ,

Saccappabhavato kiccā, vāraṇā upamāhi ca;

Gambhīranayabhedā ca, viññātabbaṃ yathārahaṃ.

Tattha yasmā kusalākusalaṃ kammaṃ avisesena samudayasaccanti saccavibhaṅge vuttaṃ, tasmā avijjāpaccayā saṅkhārāti avijjāya saṅkhārā dutiyasaccappabhavaṃ dutiyasaccaṃ. Saṅkhārehi viññāṇaṃ dutiyasaccappabhavaṃ paṭhamasaccaṃ. Viññāṇādīhi nāmarūpādīni vipākavedanāpariyosānāni paṭhamasaccappabhavaṃ paṭhamasaccaṃ. Vedanāya taṇhā paṭhamasaccappabhavaṃ dutiyasaccaṃ. Taṇhāya upādānaṃ dutiyasaccappabhavaṃ dutiyasaccaṃ. Upādānato bhavo dutiyasaccappabhavaṃ paṭhamadutiyasaccadvayaṃ. Bhavato jāti dutiyasaccappabhavaṃ paṭhamasaccaṃ. Jātiyā jarāmaraṇaṃ paṭhamasaccappabhavaṃ paṭhamasaccanti evaṃ tāvidaṃ saccappabhavato viññātabbaṃ yathārahaṃ.

656. Yasmā panettha avijjā vatthūsu ca satte sammoheti, paccayo ca hoti saṅkhārānaṃ pātubhāvāya. Tathā saṅkhārā saṅkhatañca abhisaṅkharonti, paccayā ca honti viññāṇassa. Viññāṇampi vatthuñca paṭivijānāti, paccayo ca hoti nāmarūpassa. Nāmarūpampi aññamaññañca upatthambheti, paccayo ca hoti saḷāyatanassa. Saḷāyatanampi savisaye ca pavattati, paccayo ca hoti phassassa. Phassopi ārammaṇañca phusati, paccayo ca hoti vedanāya. Vedanāpi ārammaṇarasañca anubhavati, paccayo ca hoti taṇhāya. Taṇhāpi rajjanīye ca dhamme rajjati, paccayo ca hoti upādānassa. Upādānampi upādāniye ca dhamme upādiyati, paccayo ca hoti bhavassa. Bhavopi nānāgatīsu ca vikkhipati, paccayo ca hoti jātiyā. Jātipi khandhe ca janeti tesaṃ abhinibbattibhāvena pavattattā, paccayo ca hoti jarāmaraṇassa. Jarāmaraṇampi khandhānaṃ pākabhedabhāvañca adhitiṭṭhati, paccayo ca hoti bhavantarapātubhāvāya sokādīnaṃ adhiṭṭhānattā. Tasmā sabbapadesu dvedhā pavattikiccatopi idaṃ viññātabbaṃ yathārahaṃ.

657. Yasmā cettha avijjāpaccayā saṅkhārāti idaṃ kārakadassananivāraṇaṃ. Saṅkhārapaccayā viññāṇanti attasaṅkantidassananivāraṇaṃ. Viññāṇapaccayā nāmarūpanti ‘‘attā’’tiparikappitavatthubhedadassanato ghanasaññānivāraṇaṃ. Nāmarūpapaccayā saḷāyatanantiādi attā passati…pe… vijānāti, phusati, vedayati, taṇhiyati, upādiyati, bhavati, jāyati, jīyati, mīyatītievamādidassananivāraṇaṃ. Tasmā micchādassananivāraṇatopetaṃ bhavacakkaṃ viññātabbaṃ yathārahaṃ.



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655.如是这个转起的轮：
"从谛所生起，
作用与遮止，
譬喻与甚深，
方法诸差别，
应如理了知。"
其中因为在谛分别中说善不善业无差别是集谛，所以"无明缘行"中的行是从第二谛生起的第二谛。行缘识是从第二谛生起的第一谛。从识等生起名色等乃至异熟受为终是从第一谛生起的第一谛。从受生爱是从第一谛生起的第二谛。从爱生取是从第二谛生起的第二谛。从取生有是从第二谛生起的第一第二两谛。从有生生是从第二谛生起的第一谛。从生生老死是从第一谛生起的第一谛。如是首先应如理了知这从谛所生起。
656.又因为这里无明使众生对诸事物愚痴，并作为行生起的缘。如是行造作有为法，并作为识的缘。识了知所缘，并作为名色的缘。名色互相支持，并作为六处的缘。六处在自境中转起，并作为触的缘。触触所缘，并作为受的缘。受经历所缘味，并作为爱的缘。爱对可爱法生贪，并作为取的缘。取执取可取法，并作为有的缘。有散布于诸趣，并作为生的缘。生产生诸蕴因为以诸蕴再生的方式转起，并作为老死的缘。老死确立诸蕴的成熟破坏性，并作为愁等生起的住立而作为后有生起的缘。所以应如理了知这在一切支中有两种转起作用。
657.又因为这里"无明缘行"遮止见有作者。"行缘识"遮止见有我的转移。"识缘名色"由于显示所遍计我的事物差别而遮止实体想。"名色缘六处"等遮止见有我见...乃至...了知、触、受、爱、取、有、生、老、死等。所以应如理了知这有轮也是从遮止邪见的角度。

658. Yasmā panettha salakkhaṇasāmaññalakkhaṇavasena dhammānaṃ adassanato andho viya avijjā. Andhassa upakkhalanaṃ viya avijjāpaccayā saṅkhārā. Upakkhalitassa patanaṃ viya saṅkhārapaccayā viññāṇaṃ. Patitassa gaṇḍapātubhāvo viya viññāṇapaccayā nāmarūpaṃ. Gaṇḍabhedapīḷakā viya nāmarūpapaccayā saḷāyatanaṃ. Gaṇḍapīḷakāghaṭṭanaṃ viya saḷāyatanapaccayā phasso. Ghaṭṭanadukkhaṃ viya phassapaccayā vedanā, dukkhassa paṭikārābhilāso viya vedanāpaccayā taṇhā. Paṭikārābhilāsena asappāyaggahaṇaṃ viya taṇhāpaccayā upādānaṃ. Upādiṇṇaasappāyālepanaṃ viya upādānapaccayā bhavo. Asappāyālepanena gaṇḍavikārapātubhāvo viya bhavapaccayā jāti. Gaṇḍavikārato gaṇḍabhedo viya jātipaccayā jarāmaraṇaṃ. Yasmā vā panettha avijjā appaṭipattimicchāpaṭipattibhāvena satte abhibhavati paṭalaṃ viya akkhīni . Tadabhibhūto ca bālo punabbhavikehi saṅkhārehi attānaṃ veṭheti kosakārakimi viya kosappadesehi. Saṅkhārapariggahitaṃ viññāṇaṃ gatīsu patiṭṭhaṃ labhati pariṇāyakapariggahito viya rājakumāro rajje. Upapattinimittaparikappanato viññāṇaṃ paṭisandhiyaṃ anekappakāraṃ nāmarūpaṃ abhinibbatteti māyākāro viya māyaṃ. Nāmarūpe patiṭṭhitaṃ saḷāyatanaṃ vuddhiṃ virūḷhiṃ vepullaṃ pāpuṇāti subhūmiyaṃ patiṭṭhito vanappagumbo viya. Āyatanaghaṭṭanato phasso jāyati araṇisahitābhimanthanato aggi viya. Phassena phuṭṭhassa vedanā pātubhavati agginā phuṭṭhassa dāho viya. Vedayamānassa taṇhā pavaḍḍhati loṇūdakaṃ pivato pipāsā viya. Tasito bhavesu abhilāsaṃ karoti pipāsito viya pānīye. Tadassupādānaṃ, upādānena bhavaṃ upādiyati āmisalobhena maccho baḷisaṃ viya. Bhave sati jāti hoti bīje sati aṅkuro viya. Jātassa avassaṃ jarāmaraṇaṃ uppannassa rukkhassa patanaṃ viya. Tasmā evaṃ upamāhipetaṃ bhavacakkaṃ viññātabbaṃ yathārahaṃ.

659. Yasmā ca bhagavatā atthatopi dhammatopi desanatopi paṭivedhatopi gambhīrabhāvaṃ sandhāya ‘‘gambhīro cāyaṃ, ānanda, paṭiccasamuppādo gambhīrāvabhāso cā’’ti (dī. ni. 2.95; saṃ. ni. 

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658.又因为这里，由于不见诸法的自相和共相，无明如盲人。无明缘行如盲人跌倒。行缘识如跌倒者的倾倒。识缘名色如倾倒者生疮。名色缘六处如疮的破裂疼痛。六处缘触如疮疼的碰触。触缘受如碰触的痛苦。受缘爱如对苦寻求救治。爱缘取如以求救治而取不适当物。取缘有如涂抹所取的不适当物。有缘生如由涂抹不适当物而生疮的变异。生缘老死如由疮的变异而疮破裂。
又因为这里，无明以不修习和邪修习的方式征服众生如翳覆眼睛。被征服的愚人以再有的诸行缠缚自己如结茧的蚕以丝缠缚。为行所摄的识在诸趣得到住立如为导师所摄的王子在王位。由于遍计生起相而识在结生产生种种名色如幻师现幻术。住立于名色的六处得到增长、生长、广大如住立于良地的树林。由处的碰触而生触如钻木生火。为触所触而生受如为火所触而生烧灼。为受所受而爱增长如饮咸水而生渴。渴者对诸有生欲如渴者对饮水。这是他的取，以取而取有如鱼因贪饵而取钩。有则有生如有种子则有芽。生者必有老死如生起的树必有倒下。所以应如是如理了知这有轮也从譬喻的角度。
659.又因为世尊关于义、法、教说、证悟的甚深性而说："阿难，这缘起甚深，显现甚深。"

2.60) vuttaṃ, tasmā gambhīrabhedatopetaṃ bhavacakkaṃ viññātabbaṃ yathārahaṃ.

Tattha yasmā na jātito jarāmaraṇaṃ na hoti, na ca jātiṃ vinā aññato hoti, itthañca jātito samudāgacchatīti evaṃ jātipaccayasamudāgataṭṭhassa duravabodhanīyato jarāmaraṇassa jātipaccayasambhūtasamudāgataṭṭho gambhīro. Tathā jātiyā bhavapaccaya…pe… saṅkhārānaṃ avijjāpaccayasambhūtasamudāgataṭṭho gambhīro. Tasmā idaṃ bhavacakkaṃ atthagambhīranti ayaṃ tāvettha atthagambhīratā. Hetuphalañhi atthoti vuccati. Yathāha – ‘‘hetuphale ñāṇaṃ atthapaṭisambhidā’’ti (vibha. 720).

Yasmā pana yenākārena yadavatthā ca avijjā tesaṃ tesaṃ saṅkhārānaṃ paccayo hoti, tassa duravabodhanīyato avijjāya saṅkhārānaṃ paccayaṭṭho gambhīro. Tathā saṅkhārānaṃ…pe… jātiyā jarāmaraṇassa paccayaṭṭho gambhīro, tasmā idaṃ bhavacakkaṃ dhammagambhīranti ayamettha dhammagambhīratā. Hetuno hi dhammoti nāmaṃ. Yathāha – ‘‘hetumhi ñāṇaṃ dhammapaṭisambhidā’’ti (vibha. 720).

Yasmā cassa tena tena kāraṇena tathā tathā pavattetabbattā desanāpi gambhīrā, na tattha sabbaññutaññāṇato aññaṃ ñāṇaṃ patiṭṭhaṃ labhati. Tathāhetaṃ katthaci sutte anulomato, katthaci paṭilomato, katthaci anulomapaṭilomato, katthaci vemajjhato paṭṭhāya anulomato vā paṭilomato vā, katthaci tisandhicatusaṅkhepaṃ, katthaci dvisandhitisaṅkhepaṃ, katthaci ekasandhidvisaṅkhepaṃ desitaṃ, tasmā idaṃ bhavacakkaṃ desanāgambhīranti ayaṃ desanāgambhīratā.

Yasmā cettha yo so avijjādīnaṃ sabhāvo, yena paṭividdhena avijjādayo sammā salakkhaṇato paṭividdhā honti, so duppariyogāhattā gambhīro, tasmā idaṃ bhavacakkaṃ paṭivedhagambhīraṃ. Tathā hettha avijjāya aññāṇādassanasaccāsampaṭivedhaṭṭho gambhīro, saṅkhārānaṃ abhisaṅkharaṇāyūhanasarāgavirāgaṭṭho, viññāṇassa suññataabyāpāraasaṅkantipaṭisandhipātubhāvaṭṭho, nāmarūpassa ekuppādavinibbhogāvinibbhoganamanaruppanaṭṭho, saḷāyatanassa adhipatilokadvārakhettavisayibhāvaṭṭho, phassassa phusanasaṅghaṭṭanasaṅgatisannipātaṭṭho , vedanāya ārammaṇarasānubhavanasukhadukkhamajjhattabhāvanijjīvavedayitaṭṭho. Taṇhāya abhinanditajjhosānasaritālatānadītaṇhāsamuddaduppūraṭṭho, upādānassa ādānaggahaṇābhinivesaparāmāsaduratikkamaṭṭho, bhavassa āyūhanābhisaṅkharaṇayonigatiṭhitinivāsesukhipanaṭṭho, jātiyā jāti sañjāti okkanti nibbatti pātubhāvaṭṭho, jarāmaraṇassa khayavayabhedavipariṇāmaṭṭho gambhīroti ayamettha paṭivedhagambhīratā.



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2.60.如是说。所以应如理了知这有轮也从甚深的差别的角度。
其中因为老死不仅从生而有，也不离生从他处而有，如是从生而生起，这样生缘所生起义难以了知，故老死的从生缘所生起义甚深。如是生的从有缘...乃至...行的从无明缘所生起义甚深。所以这有轮是义甚深，这是这里首先的义甚深性。因为因果被称为义。如说："于因果的智为义无碍解。"
又因为无明以何行相何状态作为那些诸行的缘，这难以了知，故无明对诸行的缘义甚深。如是诸行...乃至...生对老死的缘义甚深，所以这有轮是法甚深，这是这里的法甚深性。因为因被称为法。如说："于因的智为法无碍解。"
又因为它应由种种因缘如是如是转起，所以教说也甚深，除一切智智外其他智不能安立于此。因此这在某些经中顺说，某些经中逆说，某些经中顺逆说，某些经中从中间开始顺说或逆说，某些经中说三系四摄，某些经中说两系三摄，某些经中说一系二摄，所以这有轮是教说甚深，这是教说甚深性。
又因为这里无明等的自性，由于通达它而正确地通达无明等的自相，这因难以通达故甚深，所以这有轮是证悟甚深。如是这里无明的无知、不见、不通达谛的义甚深，诸行的造作、积集、有贪、离贪义，识的空性、无作用、不转移、结生、显现义，名色的一生、不可分离、不可不分离、倾向、变化义，六处的增上、世间门、领域、境界义，触的触、冲击、会合、和合义，受的经历所缘味、乐苦舍、非命者所受义，爱的喜、执著、流、蔓、河、海难满义，取的执取、执着、固持、遍计、难度义，有的积集、造作、胎、趣、住、所依、投生义，生的生、等生、入胎、出生、显现义，老死的消尽、衰变、破坏、变异义甚深，这是这里的证悟甚深性。

660. Yasmā panettha ekattanayo, nānattanayo, abyāpāranayo, evaṃdhammatānayoti cattāro atthanayā honti, tasmā nayabhedatopetaṃ bhavacakkaṃ viññātabbaṃ yathārahaṃ.

Tattha avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇanti evaṃ bījassa aṅkurādibhāvena rukkhabhāvappatti viya santānānupacchedo ekattanayo nāma. Yaṃ sammā passanto hetuphalasambandhena santānassa anupacchedāvabodhato ucchedadiṭṭhiṃ pajahati. Micchā passanto hetuphalasambandhena pavattamānassa santānānupacchedassa ekattagahaṇato sassatadiṭṭhiṃ upādiyati.

Avijjādīnaṃ pana yathāsakaṃlakkhaṇavavatthānaṃ nānattanayo nāma. Yaṃ sammā passanto navanavānaṃ uppādadassanato sassatadiṭṭhiṃ pajahati. Micchā passanto ekasantānapatitassa bhinnasantānasseva nānattaggahaṇato ucchedadiṭṭhiṃ upādiyati.

Avijjāya saṅkhārā mayā uppādetabbā, saṅkhārānaṃ vā viññāṇaṃ amhehīti evamādibyāpārābhāvo abyāpāranayo nāma. Yaṃ sammā passanto kārakassa abhāvāvabodhato attadiṭṭhiṃ pajahati. Micchā passanto yo asatipi byāpāre avijjādīnaṃ sabhāvaniyamasiddho hetubhāvo, tassa aggahaṇato akiriyadiṭṭhiṃ upādiyati.

Avijjādīhi pana kāraṇehi saṅkhārādīnaṃyeva sambhavo khīrādīhi dadhiādīnaṃ viya, na aññesanti ayaṃ evaṃdhammatānayo nāma. Yaṃ sammā passanto paccayānurūpato phalāvabodhā ahetukadiṭṭhiṃ akiriyadiṭṭhiñca pajahati. Micchā passanto paccayānurūpaṃ phalappavattiṃ aggahetvā yato kutoci yassa kassaci asambhavaggahaṇato ahetukadiṭṭhiñceva niyatavādañca upādiyatīti evamidaṃ bhavacakkaṃ,

Saccappabhavato kiccā, vāraṇāupamāhi ca;

Gambhīranayabhedā ca, viññātabbaṃ yathārahaṃ.

661. Idañhi atigambhīrato agādhaṃ. Nānānayagahanato duratiyānaṃ. Ñāṇāsinā samādhipavarasilāyaṃ sunisitena,

Bhavacakkamapadāletvā, asanivicakkamiva niccanimmathanaṃ;

Saṃsārabhayamatīto, na koci supinantarepyatthi.

Vuttampi hetaṃ bhagavatā – ‘‘gambhīro cāyaṃ, ānanda, paṭiccasamuppādo gambhīrāvabhāso ca. Etassa cānanda, dhammassa ananubodhā appaṭivedhā evamayaṃ pajā tantākulakajātā kulāgaṇṭhikajātā muñjapabbajabhūtā apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattatī’’ti (mahāva. 95; saṃ. ni. 2.60). Tasmā attano vā paresaṃ vā hitāya ca sukhāya ca paṭipanno avasesakiccāni pahāya,

Gambhīre paccayākārappabhede idha paṇḍito;

Yathā gādhaṃ labhethevamanuyuñje sadā satoti.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Paññābhāvanādhikāre

Paññābhūminiddeso nāma

Sattarasamo paricchedo.

18. Diṭṭhivisuddhiniddeso

Nāmarūpapariggahakathā



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660.又因为这里有一性行相、异性行相、无作用行相、法尔性行相四种义的行相，所以应如理了知这有轮也从行相差别的角度。
其中"无明缘行，行缘识"如是如种子成为芽等而成为树一样相续不断，这名为一性行相。正见者由了知因果关系相续不断而断除断见。邪见者由于执取以因果关系转起的相续不断为一性而执取常见。
无明等依各自相而确立，这名为异性行相。正见者由见新新生起而断除常见。邪见者由于执取在一相续中生起的为不同相续而执取断见。
"我应使无明生起诸行"或"我们应使诸行生起识"等这样无作用，这名为无作用行相。正见者由了知无作者而断除我见。邪见者由于不取即使无作用而成就无明等自性决定的因性而执取无作见。
由无明等因而只有行等生起如由乳等而有酪等，非其他，这名为法尔性行相。正见者由了知果随顺因而断除无因见和无作见。邪见者由于不取果随顺因而转起，而执取从任何处生起任何法而执取无因见和决定论。如是这有轮：
"从谛所生起，作用与遮止，
譬喻与甚深，方法诸差别，
应如理了知。"
661.因为这甚深故无底。因种种行相难以趋入。除非以定殊胜石上磨利的智剑，
"不能断此有轮，如雷轮常摧毁；
无人能超轮回，恐怖乃至梦中。"
世尊也这样说："阿难，这缘起甚深，显现甚深。阿难，由于不随觉、不通达此法，此人类如纠结之线，如鸟巢般纠结，如文竹草，不能超越恶趣、恶道、堕处、轮回。"所以为自己或他人的利益和安乐而行道者，应舍弃余务：
"智者于此处，缘起甚深别；
如是得立足，常修习正念。"
如是为善人欢喜而造的清净道论
慧修习品中
慧地解释
第十七品
第十八 见清净解释
名色摄受论

662. Idāni yā ‘‘imesu bhūmibhūtesu dhammesu uggahaparipucchāvasena ñāṇaparicayaṃ katvā ‘sīlavisuddhi ceva cittavisuddhi cā’ti dve mūlabhūtā visuddhiyo sampādetabbā’’ti vuttā. Tattha sīlavisuddhi nāma suparisuddhaṃ pātimokkhasaṃvarādicatubbidhaṃ sīlaṃ, tañca sīlaniddese vitthāritameva. Cittavisuddhi nāma saupacārā aṭṭha samāpattiyo, tāpi cittasīsena vuttasamādhiniddese sabbākārena vitthāritā eva. Tasmā tā tattha vitthāritanayeneva veditabbā.

Yaṃ pana vuttaṃ ‘‘diṭṭhivisuddhi, kaṅkhāvitaraṇavisuddhi, maggāmaggañāṇadassanavisuddhi, paṭipadāñāṇadassanavisuddhi, ñāṇadassanavisuddhīti imā pana pañca visuddhiyo sarīra’’nti, tattha nāmarūpānaṃ yāthāvadassanaṃ diṭṭhivisuddhi nāma.

663. Taṃ sampādetukāmena samathayānikena tāva ṭhapetvā nevasaññānāsaññāyatanaṃ avasesarūpārūpāvacarajjhānānaṃ aññatarato vuṭṭhāya vitakkādīni jhānaṅgāni, taṃsampayuttā ca dhammā lakkhaṇarasādivasena pariggahetabbā. Pariggahetvā sabbampetaṃ ārammaṇābhimukhaṃ namanato namanaṭṭhena nāmanti vavatthapetabbaṃ.

Tato yathā nāma puriso antogehe sappaṃ disvā taṃ anubandhamāno tassa āsayaṃ passati, evameva ayampi yogāvacaro taṃ nāmaṃ upaparikkhanto ‘‘idaṃ nāmaṃ kiṃ nissāya pavattatī’’ti pariyesamāno tassa nissayaṃ hadayarūpaṃ passati. Tato hadayarūpassa nissayabhūtāni, bhūtanissitāni ca sesupādāyarūpānīti rūpaṃ pariggaṇhāti. So sabbampetaṃ ruppanato rūpanti vavatthapeti. Tato namanalakkhaṇaṃ nāmaṃ, ruppanalakkhaṇaṃ rūpanti saṅkhepato nāmarūpaṃ vavatthapeti.



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662.现在如前所说"对于这些作为地的诸法，以受持、遍问的方式修习智，应成就'戒清净和心清净'这两种根本清净。"其中戒清净即是极清净的别解脱律仪等四种戒，这在戒的解释中已详说。心清净即是有近行定的八等至，这些也在以心为首的定的解释中已从一切方面详说。所以这些应依在那里详说的方式而了知。
又如所说"见清净、度疑清净、道非道智见清净、行道智见清净、智见清净，这五清净是身"，其中如实见名色是见清净。
663.欲成就它的止行者，首先除了非想非非想处，从其余色界无色界禅那中的任一出定后，应以相、味等方式摄取寻等禅支和与它相应的诸法。摄取后，这一切因倾向所缘故，以倾向义而确定为名。
然后如人在屋内见蛇而追随它见其住处，如是这瑜伽行者观察那名，寻求"这名依何而转起"时见到它的所依心色。然后摄取作为心色的所依的诸界及依界的其余所造色为色。他确定这一切因变坏故为色。然后简要地确定以倾向为相的名，以变坏为相的色为名色。

664.Suddhavipassanāyāniko pana ayameva vā samathayāniko catudhātuvavatthāne vuttānaṃ tesaṃ tesaṃ dhātupariggahamukhānaṃ aññataramukhavasena saṅkhepato vā vitthārato vā catasso dhātuyo pariggaṇhāti. Athassa yāthāvasarasalakkhaṇato āvibhūtāsu dhātūsu kammasamuṭṭhānamhi tāva kese ‘‘catasso dhātuyo, vaṇṇo, gandho, raso, ojā, jīvitaṃ, kāyappasādo’’ti evaṃ kāyadasakavasena dasa rūpāni, tattheva bhāvassa atthitāya bhāvadasakavasena dasa, tattheva āhārasamuṭṭhānaṃ ojaṭṭhamakaṃ, utusamuṭṭhānaṃ, cittasamuṭṭhānanti aparānipi catuvīsatīti evaṃ catusamuṭṭhānesu catuvīsatikoṭṭhāsesu catucattālīsa catucattālīsa rūpāni, sedo, assu, kheḷo, siṅghāṇikāti imesu pana catūsu utucittasamuṭṭhānesu dvinnaṃ ojaṭṭhamakānaṃ vasena soḷasa soḷasa rūpāni, udariyaṃ, karīsaṃ, pubbo, muttanti imesu catūsu utusamuṭṭhānesu utusamuṭṭhānasseva ojaṭṭhamakassa vasena aṭṭha aṭṭha rūpāni pākaṭāni hontīti. Esa tāva dvattiṃsākāre nayo.

Ye pana imasmiṃ dvattiṃsākāre āvibhūte apare dasa ākārā āvibhavanti. Tattha asitādiparipācake tāva kammaje tejokoṭṭhāsamhi ojaṭṭhamakañceva jīvitañcāti nava rūpāni, tathā cittaje assāsapassāsakoṭṭhāsepi ojaṭṭhamakañceva saddo cāti nava, sesesu catusamuṭṭhānesu aṭṭhasu jīvitanavakañceva tīṇi ca ojaṭṭhamakānīti tettiṃsa rūpāni pākaṭāni honti.

Tassevaṃ vitthārato dvācattālīsākāravasena imesu bhūtupādāyarūpesu pākaṭesu jātesu vatthudvāravasena pañca cakkhudasakādayo, hadayavatthudasakañcāti aparānipi saṭṭhirūpāni pākaṭāni honti. So sabbānipi tāni ruppanalakkhaṇena ekato katvā ‘‘etaṃ rūpa’’nti passati.

Tassevaṃ pariggahitarūpassa dvāravasena arūpadhammā pākaṭā honti. Seyyathidaṃ – dvepañcaviññāṇāni, tisso manodhātuyo, aṭṭhasaṭṭhi manoviññāṇadhātuyoti ekāsīti lokiyacittāni, avisesena ca tehi cittehi sahajāto phasso, vedanā, saññā, cetanā, jīvitaṃ, cittaṭṭhiti, manasikāroti ime satta satta cetasikāti. Lokuttaracittāni pana neva suddhavipassakassa , na samathayānikassa pariggahaṃ gacchanti anadhigatattāti. So sabbepi te arūpadhamme namanalakkhaṇena ekato katvā ‘‘etaṃ nāma’’nti passati. Evameko catudhātuvavatthānamukhena vitthārato nāmarūpaṃ vavatthapeti.



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664.纯观行者或此止行者依四界差别所说的种种界摄取门中的任一门，以略说或广说的方式摄取四界。然后当诸界依真实相和味相显现时，首先在业生起的毛发中有"四界、色、香、味、食素、命根、身净"如是依身十法有十色，在其中由于有性别故依性十法有十色，在其中有食生起的八法食素，温生起，心生起等另外二十四，如是在四种生起中的二十四分类中各有四十四色，在汗、泪、唾、涕这四种温生心生中依两个八法食素而各有十六色，在胃中物、粪、脓、尿这四种温生中仅依温生八法食素而各有八色显现。这首先是三十二行相的方法。
又当这三十二行相显现时，另外十行相显现。其中首先在消化所食等的业生火界分类中有八法食素和命根共九色，如是在心生入出息分类中也有八法食素和声共九色，在其余四生起的八种中有命根九法和三个八法食素共三十三色显现。
如是当依广说四十二行相的这些界和所造色显现时，依处门而有五眼十法等和心所依十法等另外六十色显现。他把这一切以变坏相合为一而见"这是色"。
当如是摄取色之后，依门而无色法显现。即：二种五识、三意界、六十八意识界等八十一世间心，及与这些心普遍俱生的触、受、想、思、命根、心住、作意等七种心所。出世间心不被纯观者和止行者所摄取，因为未证得。他把这一切无色法以倾向相合为一而见"这是名"。如是一人依四界差别门以广说的方式确定名色。

665. Aparo aṭṭhārasadhātuvasena. Kathaṃ? Idha bhikkhu atthi imasmiṃ attabhāve cakkhudhātu…pe… manoviññāṇadhātūti dhātuyo āvajjitvā yaṃ loko setakaṇhamaṇḍalavicittaṃ āyatavitthataṃ akkhikūpake nhārusuttakena ābaddhaṃ maṃsapiṇḍaṃ ‘‘cakkhū’’ti sañjānāti, taṃ aggahetvā khandhaniddese upādārūpesu vuttappakāraṃ cakkhupasādaṃ ‘‘cakkhudhātū’’ti vavatthapeti.

Yāni panassa nissayabhūtā catasso dhātuyo, parivārakāni cattāri vaṇṇa-gandha-rasa-ojā-rūpāni, anupālakaṃ jīvitindriyanti nava sahajātarūpāni, tattheva ṭhitāni kāyadasakabhāvadasakavasena vīsati kammajarūpāni, āhārasamuṭṭhānādīnaṃ tiṇṇaṃ ojaṭṭhamakānaṃ vasena catuvīsati anupādinnarūpānīti evaṃ sesāni tepaṇṇāsa rūpāni honti, na tāni ca ‘‘cakkhudhātū’’ti vavatthapeti. Esa nayo sotadhātuādīsupi. Kāyadhātuyaṃ pana avasesāni tecattālīsa rūpāni honti. Keci pana utucittasamuṭṭhānāni saddena saha nava nava katvā pañcacattālīsāti vadanti.

Iti ime pañca pasādā, tesañca visayā rūpasaddagandharasaphoṭṭhabbā pañcāti dasa rūpāni dasa dhātuyo honti. Avasesarūpāni dhammadhātuyeva honti. Cakkhuṃ pana nissāya rūpaṃ ārabbha pavattaṃ cittaṃ cakkhuviññāṇadhātu nāmāti evaṃ dvepañcaviññāṇāni pañca viññāṇadhātuyo honti. Tīṇi manodhātucittāni ekā manodhātu, aṭṭhasaṭṭhi manoviññāṇadhātucittāni manoviññāṇadhātūti sabbānipi ekāsīti lokiyacittāni satta viññāṇadhātuyo. Taṃsampayuttā phassādayo dhammadhātūti evamettha aḍḍhekādasa dhātuyo rūpaṃ, aḍḍhaṭṭhamā dhātuyo nāmanti evameko aṭṭhārasadhātuvasena nāmarūpaṃ vavatthapeti.

666. Aparo dvādasāyatanavasena. Kathaṃ? Cakkhudhātuyaṃ vuttanayeneva ṭhapetvā tepaṇṇāsa rūpāni cakkhupasādamattaṃ ‘‘cakkhāyatana’’nti vavatthapeti. Tattha vuttanayeneva ca sotaghānajivhākāyadhātuyo ‘‘sotaghānajivhākāyāyatanānī’’ti, tesaṃ visayabhūte pañcadhamme ‘‘rūpasaddagandharasaphoṭṭhabbāyatanānī’’ti , lokiyasattaviññāṇadhātuyo ‘‘manāyatana’’nti, taṃsampayuttā phassādayo sesarūpañca ‘‘dhammāyatana’’nti evamettha aḍḍhekādasa āyatanāni rūpaṃ, diyaḍḍhaāyatanāni nāmanti evameko dvādasāyatanavasena nāmarūpaṃ vavatthapeti.

667. Aparo tato saṃkhittataraṃ khandhavasena vavatthapeti. Kathaṃ? Idha bhikkhu imasmiṃ sarīre catusamuṭṭhānā catasso dhātuyo, taṃnissito vaṇṇo, gandho, raso, ojā, cakkhupasādādayo pañca pasādā, vatthurūpaṃ, bhāvo, jīvitindriyaṃ, dvisamuṭṭhāno saddoti imāni sattarasa rūpāni sammasanupagāni nipphannāni rūparūpāni. Kāyaviññatti, vacīviññatti, ākāsadhātu, rūpassa lahutā, mudutā, kammaññatā, upacayo, santati, jaratā, aniccatāti imāni pana dasa rūpāni na sammasanupagāni, ākāravikāraantaraparicchedamattakāni, na nipphannarūpāni, na rūparūpāni. Apica kho rūpānaṃ ākāravikāraantaraparicchedamattato rūpanti saṅkhaṃ gatāni. Iti sabbāni petāni sattavīsati rūpāni rūpakkhandho, ekāsītiyā lokiyacittehi saddhiṃ uppannā vedanā vedanākkhandho, taṃsampayuttā saññā saññākkhandho, saṅkhārā saṅkhārakkhandho, viññāṇaṃ viññāṇakkhandhoti. Iti rūpakkhandho rūpaṃ, cattāro arūpino khandhā nāmanti evameko pañcakkhandhavasena nāmarūpaṃ vavatthapeti.



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665.另一人依十八界。如何？这里比丘思维"在这个自体中有眼界...乃至...意识界"等诸界，不取世人认知为"眼"的白黑圆杂色、延展广阔、以筋线系于眼窝的肉团，而确定在蕴的解释中所说的所造色中眼净为"眼界"。
又它的所依四界、围绕的色香味食素四色、守护的命根等九个俱生色，以及在其中住立的身十法性十法二十业生色，依食生等三种八法食素的二十四非执取色，如是其余五十三色，不确定它们为"眼界"。耳界等也是这个方法。但在身界中其余有四十三色。有些人说温生心生的声共九色九色为四十五。
如是这五净色，及它们的境色声香味触五，这十色是十界。其余诸色即是法界。依眼缘色而转起的心名为眼识界，如是二种五识是五识界。三意界心是一意界，六十八意识界心是意识界，如是一切八十一世间心是七识界。与它相应的触等是法界。如是这里十个半界是色，七个半界是名，如是一人依十八界确定名色。
666.另一人依十二处。如何？如眼界所说的方法一样，除五十三色而只确定眼净为"眼处"。如在那里所说的方法一样，耳鼻舌身界为"耳鼻舌身处"，作为它们境的五法为"色声香味触处"，世间七识界为"意处"，与它相应的触等及余色为"法处"。如是这里十个半处是色，一个半处是名，如是一人依十二处确定名色。
667.另一人更简略地依蕴确定。如何？这里比丘[确定]在此身中四种生起的四界，依它的色、香、味、食素、眼净等五净、所依色、性根、命根、二种生起的声，这十七色是可思维的、完成的、真实色。身表、语表、空界、色的轻快性、柔软性、适业性、积集、相续、老性、无常性，这十色不可思维，只是行相、变化、边际区分，非完成色，非真实色。但由于是色的行相、变化、边际区分而得色的名称。如是这一切二十七色是色蕴，与八十一世间心俱生的受是受蕴，与它相应的想是想蕴，诸行是行蕴，识是识蕴。如是色蕴是色，四无色蕴是名，如是一人依五蕴确定名色。

668. Aparo ‘‘yaṃkiñci rūpaṃ sabbaṃ rūpaṃ cattāri mahābhūtāni catunnañca mahābhūtānaṃ upādāyarūpa’’nti (ma. ni. 1.347; a. ni. 11.17) evaṃ saṃkhitteneva imasmiṃ attabhāve rūpaṃ pariggahetvā, tathā manāyatanañceva dhammāyatanekadesañca nāmanti pariggahetvā ‘‘iti idañca nāmaṃ idañca rūpaṃ, idaṃ vuccati nāmarūpa’’nti saṅkhepato nāmarūpaṃ vavatthapeti.

669. Sace panassa tena tena mukhena rūpaṃ pariggahetvā arūpaṃ pariggaṇhato sukhumattā arūpaṃ na upaṭṭhāti, tena dhuranikkhepaṃ akatvā rūpameva punappunaṃ sammasitabbaṃ manasikātabbaṃ pariggahetabbaṃ vavatthapetabbaṃ. Yathā yathā hissa rūpaṃ suvikkhālitaṃ hoti nijjaṭaṃ suparisuddhaṃ, tathā tathā tadārammaṇā arūpadhammā sayameva pākaṭā honti.

Yathā hi cakkhumato purisassa aparisuddhe ādāse mukhanimittaṃ olokentassa nimittaṃ na paññāyati, so ‘‘nimittaṃ na paññāyatī’’ti na ādāsaṃ chaḍḍeti, atha kho naṃ punappunaṃ parimajjati . Tassa parisuddhe ādāse nimittaṃ sayameva pākaṭaṃ hoti. Yathā ca telatthiko tilapiṭṭhaṃ doṇiyaṃ ākiritvā udakena paripphosetvā ekavāraṃ dvevāraṃ pīḷanamattena tele anikkhamante na tilapiṭṭhaṃ chaḍḍeti, atha kho naṃ punappunaṃ uṇhodakena paripphosetvā madditvā pīḷeti. Tassevaṃ karoto vippasannaṃ tilatelaṃ nikkhamati. Yathā vā pana udakaṃ pasādetukāmo katakaṭṭhiṃ gahetvā antoghaṭe hatthaṃ otāretvā ekadvevāre ghaṃsanamattena udake avippasīdante na katakaṭṭhiṃ chaḍḍeti, atha kho naṃ punappunaṃ ghaṃsati. Tassevaṃ karontassa kalalakaddamaṃ sannisīdati. Udakaṃ acchaṃ hoti vippasannaṃ, evamevaṃ tena bhikkhunā dhuranikkhepaṃ akatvā rūpameva punappunaṃ sammasitabbaṃ manasikātabbaṃ pariggahetabbaṃ vavatthapetabbaṃ.

Yathā yathā hissa rūpaṃ suvikkhālitaṃ hoti nijjaṭaṃ suparisuddhaṃ, tathā tathā tappaccanīkakilesā sannisīdanti, kaddamupari udakaṃ viya cittaṃ pasannaṃ hoti. Tadārammaṇā arūpadhammā sayameva pākaṭā honti. Evaṃ aññāhipi ucchucoragoṇadadhimacchādīhi upamāhi ayamattho pakāsetabbo.

Arūpadhammānaṃ upaṭṭhānākārakathā

670. Evaṃ suvisuddharūpapariggahassa panassa arūpadhammā tīhi ākārehi upaṭṭhahanti phassavasena vā vedanāvasena vā viññāṇavasena vā. Kathaṃ? Ekassa tāva ‘‘pathavīdhātu kakkhaḷalakkhaṇā’’tiādinā nayena dhātuyo pariggaṇhantassa paṭhamābhinipāto phasso, taṃsampayuttā vedanā vedanākkhandho, saññā saññākkhandho, saddhiṃ phassena cetanā saṅkhārakkhandho, cittaṃ viññāṇakkhandhoti upaṭṭhāti. Tathā ‘‘kese pathavīdhātu kakkhaḷalakkhaṇā…pe… assāsapassāse pathavīdhātu kakkhaḷalakkhaṇā’’ti (visuddhi. 

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668.另一人依"任何色，一切色是四大种及四大种所造色"，如是仅以简略方式摄取此自体中的色，如是摄取意处和部分法处为名，"如是此是名此是色，这称为名色"，以简略方式确定名色。
669.如果他以种种方式摄取色而摄取无色时，因微细故无色不显现，他不应放弃努力，应再再思维、作意、摄取、确定色。因为他的色越是善净、无缠、极清净，以它为所缘的无色法就自然显现。
如具眼者在不净镜中观看面相时相不显现，他不因"相不显现"而丢弃镜子，而是再再擦拭。当镜子清净时相自然显现。又如求油者把芝麻粉倒入木盆洒水，只压榨一两次油不出来时不丢弃芝麻粉，而是再再以热水洒淋捣压。他这样做时清净的芝麻油就流出。又如欲使水清净者取明矾，将手伸入瓶中，只搅动一两次水不清净时不丢弃明矾，而是再再搅动。他这样做时泥浊沉淀，水变清澈明净。如是比丘不应放弃努力，应再再思维、作意、摄取、确定色。
因为他的色越是善净、无缠、极清净，与它相反的烦恼就沉淀下来，如泥上水般心变清净。以它为所缘的无色法就自然显现。如是也应以甘蔗、贼、牛、酪、鱼等其他譬喻来说明此义。
无色法显现行相论
670.如是善清净摄取色者的无色法以三种行相显现：依触或依受或依识。如何？首先对一人以"地界以坚硬为相"等方式摄取诸界时，初触为触，与它相应的受是受蕴，想是想蕴，与触俱的思是行蕴，心是识蕴而显现。如是"在毛发中地界以坚硬为相...乃至...在入出息中地界以坚硬为相";

1.307) paṭhamābhinipāto phasso, taṃsampayuttā vedanā vedanākkhandho…pe… cittaṃ viññāṇakkhandhoti upaṭṭhāti. Evaṃ arūpadhammā phassavasena upaṭṭhahanti.

Ekassa ‘‘pathavīdhātu kakkhaḷalakkhaṇā’’ti tadārammaṇarasānubhavanakavedanā vedanākkhandho, taṃsampayuttā saññā saññākkhandho, taṃsampayutto phasso ca cetanā ca saṅkhārakkhandho, taṃsampayuttaṃ cittaṃ viññāṇakkhandhoti upaṭṭhāti. Tathā ‘‘kese pathavīdhātu kakkhaḷalakkhaṇā …pe… assāsapassāse pathavīdhātu kakkhaḷalakkhaṇā’’ti tadārammaṇarasānubhavanakavedanā vedanākkhandho…pe… taṃsampayuttaṃ cittaṃ viññāṇakkhandhoti upaṭṭhāti. Evaṃ vedanāvasena arūpadhammā upaṭṭhahanti.

Aparassa ‘‘pathavīdhātu kakkhaḷalakkhaṇā’’ti ārammaṇapaṭivijānanaṃ viññāṇaṃ viññāṇakkhandho, taṃsampayuttā vedanā vedanākkhandho, saññā saññākkhandho, phasso ca cetanā ca saṅkhārakkhandhoti upaṭṭhāti. Tathā ‘‘kese pathavīdhātu kakkhaḷalakkhaṇā…pe… assāsapassāse pathavīdhātu kakkhaḷalakkhaṇā’’ti ārammaṇapaṭivijānanaṃ viññāṇaṃ viññāṇakkhandho, taṃsampayuttā vedanā vedanākkhandho, saññā saññākkhandho, phasso ca cetanā ca saṅkhārakkhandhoti upaṭṭhāti. Evaṃ viññāṇavasena arūpadhammā upaṭṭhahanti.

Eteneva upāyena ‘‘kammasamuṭṭhāne kese pathavīdhātu kakkhaḷalakkhaṇā’’tiādinā nayena dvācattālīsāya dhātukoṭṭhāsesu catunnaṃ catunnaṃ dhātūnaṃ vasena, sesesu ca cakkhudhātuādīsu rūpapariggahamukhesu sabbaṃ nayabhedaṃ anugantvā yojanā kātabbā.

671. Yasmā ca evaṃ suvisuddharūpapariggahasseva tassa arūpadhammā tīhākārehi pākaṭā honti. Tasmā suvisuddharūpapariggaheneva arūpapariggahāya yogo kātabbo, na itarena. Sace hi ekasmiṃ vā rūpadhamme upaṭṭhite dvīsu vā rūpaṃ pahāya arūpapariggahaṃ ārabhati kammaṭṭhānato parihāyati, pathavīkasiṇabhāvanāya vuttappakārā pabbateyyā gāvī viya. Suvisuddharūpapariggahassa pana arūpapariggahāya yogaṃ karoto kammaṭṭhānaṃ vuddhiṃ virūḷhiṃ vepullaṃ pāpuṇāti.

So evaṃ phassādīnaṃ vasena upaṭṭhite cattāro arūpino khandhe nāmanti, tesaṃ ārammaṇabhūtāni cattāri mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpaṃ rūpanti vavatthapeti. Iti aṭṭhārasa dhātuyo dvādasāyatanāni pañcakkhandhāti sabbepi tebhūmake dhamme khaggena samuggaṃ vivaramāno viya yamakatālakandaṃ phālayamāno viya ca nāmañca rūpañcāti dvedhā vavatthapeti. Nāmarūpamattato uddhaṃ añño satto vā puggalo vā devo vā brahmā vā natthīti niṭṭhaṃ gacchati.

Sambahulasuttantasaṃsandanā

672. So evaṃ yāthāvasarasato nāmarūpaṃ vavatthapetvā suṭṭhutaraṃ ‘‘satto puggalo’’ti imissā lokasamaññāya pahānatthāya sattasammohassa samatikkamatthāya asammohabhūmiyaṃ cittaṃ ṭhapanatthāya sambahulasuttantavasena ‘‘nāmarūpamattamevidaṃ, na satto, na puggalo atthī’’ti etamatthaṃ saṃsandetvā vavatthapeti. Vuttañhetaṃ –

‘‘Yathāpi aṅgasambhārā, hoti saddo ratho iti;

Evaṃ khandhesu santesu, hoti sattoti sammutī’’ti. (saṃ. ni. 

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1.307.初触为触，与它相应的受是受蕴...乃至...心是识蕴而显现。如是无色法依触显现。
对一人"地界以坚硬为相"时，经历彼所缘味的受是受蕴，与它相应的想是想蕴，与它相应的触和思是行蕴，与它相应的心是识蕴而显现。如是"在毛发中地界以坚硬为相...乃至...在入出息中地界以坚硬为相"时，经历彼所缘味的受是受蕴...乃至...与它相应的心是识蕴而显现。如是无色法依受显现。
对另一人"地界以坚硬为相"时，了别所缘的识是识蕴，与它相应的受是受蕴，想是想蕴，触和思是行蕴而显现。如是"在毛发中地界以坚硬为相...乃至...在入出息中地界以坚硬为相"时，了别所缘的识是识蕴，与它相应的受是受蕴，想是想蕴，触和思是行蕴而显现。如是无色法依识显现。
以此方法，依"在业生毛发中地界以坚硬为相"等方式，在四十二界分类中依四界，及在其余眼界等色摄取门中，应随顺一切方法差别而作结合。
671.因为如是善清净摄取色者的无色法以三种行相显现。所以应以善清净摄取色而努力摄取无色，不应以其他。因为如果在一或二色法显现时舍色而开始摄取无色，则从业处退失，如地遍修习中所说的山牛。但对善清净摄取色者努力摄取无色时，业处达到增长、发展、广大。
他如是在依触等显现时确定四无色蕴为名，作为它们所缘的四大种及四大种所造色为色。如是他如以剑开匣，如劈双芭蕉，将十八界、十二处、五蕴等一切三地诸法确定为名与色二种。他确信：除名色之外，更无其他有情或补特伽罗或天或梵。
多经对照
672.他如是依真实相确定名色后，为更好地舍弃"有情、补特伽罗"这世间共称，为超越对有情的愚痴，为使心住立于无痴地，依多经而对照确定"此只是名色，无有情、补特伽罗"这义。因为这样说：
"如诸支和合，世称之为车；
如是诸蕴在，世说为有情。";

1.171);

Aparampi vuttaṃ, ‘‘seyyathāpi, āvuso, kaṭṭhañca paṭicca valliñca paṭicca mattikañca paṭicca tiṇañca paṭicca ākāso parivārito agārantveva saṅkhaṃ gacchati, evameva kho, āvuso, aṭṭhiñca paṭicca nhāruñca paṭicca maṃsañca paṭicca cammañca paṭicca ākāso parivārito rūpantveva saṅkhaṃ gacchatī’’ti (ma. ni. 1.306).

Aparampi vuttaṃ –

‘‘Dukkhameva hi sambhoti, dukkhaṃ tiṭṭhati veti ca;

Nāññatra dukkhā sambhoti, nāññaṃ dukkhā nirujjhatī’’ti. (saṃ. ni. 1.171);

Upamāhi nāmarūpavibhāvanā

673. Evaṃ anekasatehi suttantehi nāmarūpameva dīpitaṃ, na satto na puggalo. Tasmā yathā akkhacakkapañjaraīsādīsu aṅgasambhāresu ekenākārena saṇṭhitesu rathoti vohāramattaṃ hoti, paramatthato ekekasmiṃ aṅge upaparikkhiyamāne ratho nāma natthi. Yathā ca kaṭṭhādīsu gehasambhāresu ekenākārena ākāsaṃ parivāretvā ṭhitesu gehanti vohāramattaṃ hoti, paramatthato gehaṃ nāma natthi. Yathā ca aṅguliaṅguṭṭhādīsu ekenākārena ṭhitesu muṭṭhīti vohāramattaṃ hoti. Doṇitantiādīsu vīṇāti. Hatthiassādīsu senāti. Pākāragehagopurādīsu nagaranti. Khandhasākhāpalāsādīsu ekenākārena ṭhitesu rukkhoti vohāramattaṃ hoti, paramatthato ekekasmiṃ avayave upaparikkhiyamāne rukkho nāma natthi. Evamevaṃ pañcasu upādānakkhandhesu sati ‘‘satto, puggalo’’ti vohāramattaṃ hoti, paramatthato ekekasmiṃ dhamme upaparikkhiyamāne ‘‘asmīti vā ahanti vā’’ti gāhassa vatthubhūto satto nāma natthi. Paramatthato pana nāmarūpamattameva atthīti. Evaṃ passato hi dassanaṃ yathābhūtadassanaṃ nāma hoti.

674. Yo panetaṃ yathābhūtadassanaṃ pahāya ‘‘satto atthī’’ti gaṇhāti. So tassa vināsaṃ anujāneyya avināsaṃ vā. Avināsaṃ anujānanto sassate patati. Vināsaṃ anujānanto ucchede patati. Kasmā? Khīranvayassa dadhino viya tadanvayassa aññassa abhāvato. So ‘‘sassato satto’’ti gaṇhanto olīyati nāma. ‘‘Ucchijjatī’’ti gaṇhanto atidhāvati nāma. Tenāha bhagavā –

‘‘Dvīhi, bhikkhave, diṭṭhigatehi pariyuṭṭhitā devamanussā olīyanti eke, atidhāvanti eke, cakkhumanto ca passanti.

‘‘Kathañca, bhikkhave, olīyanti eke? Bhavārāmā, bhikkhave, devamanussā bhavaratā bhavasamuditā. Tesaṃ bhavanirodhāya dhamme desiyamāne cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. Evaṃ kho, bhikkhave, olīyanti eke.

‘‘Kathañca, bhikkhave, atidhāvanti eke? Bhaveneva kho paneke aṭṭīyamānā harāyamānā jigucchamānā vibhavaṃ abhinandanti, yato kira bho ayaṃ attā kāyassa bhedā ucchijjati vinassati, na hoti paraṃmaraṇā, etaṃ santaṃ, etaṃ paṇītaṃ, etaṃ yāthāvanti. Evaṃ kho, bhikkhave, atidhāvanti eke.

‘‘Kathañca, bhikkhave, cakkhumanto passanti? Idha, bhikkhave, bhikkhu bhūtaṃ bhūtato passati, bhūtaṃ bhūtato disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Evaṃ kho, bhikkhave, cakkhumanto passantī’’ti (itivu. 49).



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1.171.又说："贤友，如依于木、藤、泥、草，空间被围绕而名为'屋'，如是贤友，依于骨、筋、肉、皮，空间被围绕而名为'色'。"
又说：
"唯苦生起时，苦住而且灭；
除苦无他生，除苦无他灭。"
以譬喻阐明名色
673.如是以数百经仅说明名色，无有情无补特伽罗。所以如轴、轮、框、辕等部件以某种方式安置时仅有'车'的言说，当观察每一部件时实无所谓车。又如木等屋的部件以某种方式围绕空间而住时仅有'屋'的言说，实无所谓屋。又如食指拇指等以某种方式住立时仅有'拳'的言说。槽弦等有'琵琶'[的言说]。象马等有'军队'[的言说]。城墙屋门等有'城市'[的言说]。干枝叶等以某种方式住立时仅有'树'的言说，当观察每一部分时实无所谓树。如是在五取蕴时仅有'有情、补特伽罗'的言说，当观察每一法时，实无所谓作为'我是'或'我'执著的所缘的有情。但就胜义而言唯有名色。如是见者名为如实见。
674.若舍此如实见而执取"有有情"，他应许其不坏或坏。许不坏则堕常见。许坏则堕断见。为何？因为如酪随乳而无其他随者。他执取"有情是常"名为退缩。执取"断灭"名为超越。故世尊说：
"诸比丘，诸天与人为二见所缠，一些退缩，一些超越，具眼者则见。
诸比丘，如何一些退缩？诸比丘，诸天与人乐有、喜有、悦有。当为他们说灭有之法时，心不趣入、不信乐、不安住、不胜解。诸比丘，如是一些退缩。
诸比丘，如何一些超越？又一些以有而苦恼、惭愧、厌恶，他们欢喜无有：'尊者，因为这个我在身坏时断灭、消失、死后无有，这是寂静，这是胜妙，这是真实。'诸比丘，如是一些超越。
诸比丘，如何具眼者见？诸比丘，这里比丘如实见存在，见已对存在厌离、离染、灭尽而行道。诸比丘，如是具眼者见。"

675. Tasmā yathā dāruyantaṃ suññaṃ nijjīvaṃ nirīhakaṃ, atha ca pana dārurajjukasamāyogavasena gacchatipi tiṭṭhatipi. Saīhakaṃ sabyāpāraṃ viya khāyati, evamidaṃ nāmarūpampi suññaṃ nijjīvaṃ nirīhakaṃ, atha ca pana aññamaññasamāyogavasena gacchatipi tiṭṭhatipi. Saīhakaṃ sabyāpāraṃ viya khāyatīti daṭṭhabbaṃ. Tenāhu porāṇā –

‘‘Nāmañca rūpañca idhatthi saccato,

Na hettha satto manujo ca vijjati;

Suññaṃ idaṃ yantamivābhisaṅkhataṃ,

Dukkhassa puñjo tiṇakaṭṭhasādiso’’ti.

Na kevalañcetaṃ dāruyantupamāya, aññāhipi naḷakalāpīādīhi upamāhi vibhāvetabbaṃ – yathā hi dvīsu naḷakalāpīsu aññamaññaṃ nissāya ṭhapitāsu ekā ekissā upatthambho hoti, ekissā patamānāya itarāpi patati, evamevaṃ pañcavokārabhave nāmarūpaṃ aññamaññaṃ nissāya pavattati, ekaṃ ekassa upatthambho hoti. Maraṇavasena ekasmiṃ patamāne itarampi patati. Tenāhu porāṇā –

‘‘Yamakaṃ nāmarūpañca, ubho aññoññanissitā;

Ekasmiṃ bhijjamānasmiṃ, ubho bhijjanti paccayā’’ti.

676. Yathā ca daṇḍābhihataṃ bheriṃ nissāya sadde pavattamāne aññā bherī, añño saddo, bherisaddā asammissā, bherī saddena suññā, saddo bheriyā suñño, evamevaṃ vatthudvārārammaṇasaṅkhātaṃ rūpaṃ nissāya nāme pavattamāne aññaṃ rūpaṃ, aññaṃ nāmaṃ, nāmarūpā asammissā, nāmaṃ rūpena suññaṃ, rūpaṃ nāmena suññaṃ, apica kho bheriṃ paṭicca saddo viya rūpaṃ paṭicca nāmaṃ pavattati. Tenāhu porāṇā –

‘‘Na cakkhuto jāyare phassapañcamā,

Na rūpato no ca ubhinnamantarā;

Hetuṃ paṭiccappabhavanti saṅkhatā,

Yathāpi saddo pahaṭāya bheriyā.

‘‘Na sotato jāyare phassapañcamā,

Na saddato no ca ubhinnamantarā…pe….

‘‘Na ghānato jāyare phassapañcamā,

Na gandhato no ca ubhinnamantarā…pe….

‘‘Na jivhāto jāyare phassapañcamā,

Na rasato no ca ubhinnamantarā…pe….

‘‘Na kāyato jāyare phassapañcamā,

Na phassato no ca ubhinnamantarā…pe….

‘‘Na vatthurūpā pabhavanti saṅkhatā,

Na cāpi dhammāyatanehi niggatā;

Hetuṃ paṭiccappabhavanti saṅkhatā,

Yathāpi saddo pahaṭāya bheriyā’’ti.



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675.所以如木制机关是空、无命、无功用，然而依木和绳的结合而行走也住立，似有功用有造作，如是此名色也是空、无命、无功用，然而依相互结合而行走也住立，应视为似有功用有造作。故古人说：
"此中名与色实有，
无有情与人存在；
此空如机关所作，
苦聚如草木堆积。"
不仅应以木制机关的譬喻，也应以芦束等其他譬喻来阐明——如两芦束互相依靠而立时，一个是另一个的支撑，一个倒下时另一个也倒，如是在五蕴有中名色互相依靠而转起，一个是另一个的支撑。当一个以死亡而倒下时另一个也倒。故古人说：
"名色这一对，
互相皆依止；
一个若破坏，
二者依缘坏。"
676.又如依击鼓而声音转起时，鼓是一物，声是另一物，鼓声不混杂，鼓空无声，声空无鼓，如是当名依所谓处门所缘的色而转起时，色是一物，名是另一物，名色不混杂，名空无色，色空无名，但如依鼓有声，依色有名转起。故古人说：
"以触为第五不从眼生起，
不从色不从二者之中间；
诸行依缘生如击鼓声起。
以触为第五不从耳生起，
不从声不从二者之中间...乃至...
以触为第五不从鼻生起，
不从香不从二者之中间...乃至...
以触为第五不从舌生起，
不从味不从二者之中间...乃至...
以触为第五不从身生起，
不从触不从二者之中间...乃至...
诸行不从所依色而生起，
也非从法处而得出生来；
诸行依缘生如击鼓声起。"

677. Apicettha nāmaṃ nittejaṃ na sakena tejena pavattituṃ sakkoti, na khādati, na pivati, na byāharati, na iriyāpathaṃ kappeti. Rūpampi nittejaṃ na sakena tejena pavattituṃ sakkoti. Na hi tassā khāditukāmatā, nāpi pivitukāmatā, na byāharitukāmatā, na iriyāpathaṃ kappetukāmatā, atha kho nāmaṃ nissāya rūpaṃ pavattati, rūpaṃ nissāya nāmaṃ pavattati, nāmassa khāditukāmatāya pivitukāmatāya byāharitukāmatāya iriyāpathaṃ kappetukāmatāya sati rūpaṃ khādati, pivati, byāharati, iriyāpathaṃ kappeti.

Imassa panatthassa vibhāvanatthāya imaṃ upamaṃ udāharanti – yathā jaccandho ca pīṭhasappī ca disāpakkamitukāmā assu, jaccandho pīṭhasappiṃ evamāha ‘‘ahaṃ kho bhaṇe, sakkomi pādehi pādakaraṇīyaṃ kātuṃ, natthi ca me cakkhūni yehi samavisamaṃ passeyya’’nti. Pīṭhasappīpi jaccandhaṃ evamāha ‘‘ahaṃ kho bhaṇe, sakkomi cakkhunā cakkhukaraṇīyaṃ kātuṃ, natthi ca me pādāni yehi abhikkameyyaṃ vā paṭikkameyyaṃ vā’’ti. So tuṭṭhahaṭṭho jaccandho pīṭhasappiṃ aṃsakūṭaṃ āropesi. Pīṭhasappī jaccandhassa aṃsakūṭe nisīditvā evamāha ‘‘vāmaṃ muñca dakkhiṇaṃ gaṇha, dakkhiṇaṃ muñca vāmaṃ gaṇhā’’ti. Tattha jaccandhopi nittejo dubbalo na sakena tejena sakena balena gacchati, pīṭhasappīpi nittejo dubbalo na sakena tejena sakena balena gacchati, na ca tesaṃ aññamaññaṃ nissāya gamanaṃ nappavattati, evamevaṃ nāmampi nittejaṃ na sakena tejena uppajjati, na tāsu tāsu kiriyāsu pavattati. Rūpampi nittejaṃ na sakena tejena uppajjati, na tāsu tāsu kiriyāsu pavattati, na ca tesaṃ aññamaññaṃ nissāya uppatti vā pavatti vā na hoti. Tenetaṃ vuccati –

‘‘Na sakena balena jāyare,

Nopi sakena balena tiṭṭhare;

Paradhammavasānuvattino,

Jāyare saṅkhatā attadubbalā.

‘‘Parapaccayato ca jāyare,

Paraārammaṇato samuṭṭhitā;

Ārammaṇapaccayehi ca,

Paradhammehi cime pabhāvitā.

‘‘Yathāpi nāvaṃ nissāya, manussā yanti aṇṇave;

Evameva rūpaṃ nissāya, nāmakāyo pavattati.

‘‘Yathā ca manusse nissāya, nāvā gacchati aṇṇave;

Evameva nāmaṃ nissāya, rūpakāyo pavattati.

‘‘Ubho nissāya gacchanti, manussā nāvā ca aṇṇave;

Evaṃ nāmañca rūpañca, ubho aññoññanissitā’’ti.

Evaṃ nānānayehi nāmarūpaṃ vavatthāpayato sattasaññaṃ abhibhavitvā asammohabhūmiyaṃ ṭhitaṃ nāmarūpānaṃ yāthāvadassanaṃ diṭṭhivisuddhīti veditabbaṃ. Nāmarūpavavatthānantipi saṅkhāraparicchedotipi etasseva adhivacanaṃ.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Paññābhāvanādhikāre

Diṭṭhivisuddhiniddeso nāma

Aṭṭhārasamo paricchedo.

19. Kaṅkhāvitaraṇavisuddhiniddeso

Paccayapariggahakathā



我来帮您直译这段巴利文：
677.再者，此中名无力，不能以自力转起，不能吃、不能喝、不能言语、不能摄持威仪。色也无力，不能以自力转起。因为它没有想吃、想喝、想言语、想摄持威仪的欲望，而是依名而色转起，依色而名转起，当名有想吃、想喝、想言语、想摄持威仪的欲望时，色就吃、喝、言语、摄持威仪。
为了阐明此义，举此譬喻：如生盲者和跛者想要去某方向，生盲者对跛者如是说："喂，我能以脚做脚之所作，但我无眼能见平坦不平。"跛者也对生盲者如是说："喂，我能以眼做眼之所作，但我无脚能前进或后退。"他欢喜踊跃，生盲者让跛者上肩。跛者坐在生盲者肩上如是说："放左取右，放右取左。"其中生盲者无力弱小，不以自力自力而行，跛者也无力弱小，不以自力自力而行，但他们互相依止而行并非不转起，如是名也无力，不以自力生起，不在种种作用中转起。色也无力，不以自力生起，不在种种作用中转起，但它们互相依止而生起或转起并非没有。故说这个：
"不以自力而生起，
不以自力而安住；
随他法力而运转，
诸行生起自己弱。
依他缘而得生起，
从他所缘而等起；
从所缘缘及他法，
这些得以被生发。
如依船人渡海洋，
如是依色名身转；
如依人船过海洋，
如是依名色身转；
二者相依渡海洋，
人与船共度大海；
如是名色这二者，
互相依止而运转。"
如是以种种方法确定名色，超越有情想而住立于无痴地，应知如实见名色是见清净。这也称为"名色差别"或"诸行区分"。
为善人欢喜而造的清净道论
慧修习的章节
见清净解释
第十八品
第十九、度疑清净解释
缘摄受论

678. Etasseva pana nāmarūpassa paccayapariggahaṇena tīsu addhāsu kaṅkhaṃ vitaritvā ṭhitaṃ ñāṇaṃ kaṅkhāvitaraṇavisuddhi nāma.

Taṃ sampādetukāmo bhikkhu yathā nāma kusalo bhisakko rogaṃ disvā tassa samuṭṭhānaṃ pariyesati. Yathā vā pana anukampako puriso daharaṃ kumāraṃ mandaṃ uttānaseyyakaṃ rathikāya nipannaṃ disvā ‘‘kassa nu kho ayaṃ puttako’’ti tassa mātāpitaro āvajjati, evameva tassa nāmarūpassa hetupaccayapariyesanaṃ āpajjati.

So āditova iti paṭisañcikkhati ‘‘na tāvidhaṃ nāmarūpaṃ ahetukaṃ, sabbattha sabbadā sabbesañca ekasadisabhāvāpattito, na issarādihetukaṃ, nāmarūpato uddhaṃ issarādīnaṃ abhāvato. Yepi nāmarūpamattameva issarādayoti vadanti, tesaṃ issarādisaṅkhātanāmarūpassa ahetukabhāvappattito. Tasmā bhavitabbamassa hetupaccayehi, ke nu kho te’’ti.

679. So evaṃ nāmarūpassa hetupaccaye āvajjetvā imassa tāva rūpakāyassa evaṃ hetupaccaye pariggaṇhāti – ‘‘ayaṃ kāyo nibbattamāno neva uppalapadumapuṇḍarīkasogandhikādīnaṃ abbhantare nibbattati, na maṇimuttāhārādīnaṃ, atha kho āmāsayapakkāsayānaṃ antare udarapaṭalaṃ pacchato piṭṭhikaṇṭakaṃ purato katvā antaantaguṇaparivārito sayampi duggandhajegucchapaṭikkūlo duggandhajegucchapaṭikkūle paramasambādhe okāse pūtimacchapūtikummāsaoḷigallacandanikādīsu kimiva nibbattati. Tassevaṃ nibbattamānassa ‘avijjā taṇhā upādānaṃ kamma’nti ime cattāro dhammā nibbattakattā hetu, āhāro upatthambhakattā paccayoti pañca dhammā hetupaccayā honti. Tesupi avijjādayo tayo imassa kāyassa mātā viya dārakassa upanissayā honti. Kammaṃ pitā viya puttassa janakaṃ . Āhāro dhāti viya dārakassa sandhārako’’ti. Evaṃ rūpakāyassa paccayapariggahaṃ katvā, puna ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa’’ntiādinā (saṃ. ni. 2.43) nayena nāmakāyassa paccayapariggahaṃ karoti.

So evaṃ paccayato nāmarūpassa pavattiṃ disvā yathā idaṃ etarahi, evaṃ atītepi addhāne paccayato pavattittha, anāgatepi paccayato pavattissatīti samanupassati.

680. Tassevaṃ samanupassato yā sā pubbantaṃ ārabbha ‘‘ahosiṃ nu kho ahaṃ atītamaddhānaṃ, na nu kho ahosiṃ atītamaddhānaṃ, kiṃ nu kho ahosiṃ atītamaddhānaṃ, kathaṃ nu kho ahosiṃ atītamaddhānaṃ, kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhāna’’nti (ma. ni. 1.18; saṃ. ni. 2.20) pañcavidhā vicikicchā vuttā, yāpi aparantaṃ ārabbha ‘‘bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ, na nu kho bhavissāmi anāgatamaddhānaṃ, kiṃ nu kho bhavissāmi anāgatamaddhānaṃ, kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ, kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhāna’’nti pañcavidhā vicikicchā vuttā, yāpi paccuppannaṃ ārabbha ‘‘etarahi vā pana paccuppannaṃ addhānaṃ ajjhattaṃ kathaṃkathī hoti – ahaṃ nu khosmi, no nu khosmi, kiṃ nu khosmi, kathaṃ nu khosmi, ayaṃ nu kho satto kuto āgato, so kuhiṃ gāmī bhavissatī’’ti (ma. ni. 1.18) chabbidhā vicikicchā vuttā, sā sabbāpi pahīyati.



我来帮您直译这段巴利文：
678.通过摄取此名色的缘，超越三世之疑而住立的智称为度疑清净。
欲成就它的比丘，如善巧医生见病寻求病因，又如慈悲之人见幼童弱小仰卧于路上，思惟"这是谁的孩子"而寻其父母，如是他趣入寻求此名色的因缘。
他最初如是思惟："此名色非无因，因为一切处一切时对一切[有情]不会成为同一状态，非以自在天等为因，因为除名色外无有自在天等。即使有人说只是名色即是自在天等，他们所说的自在天等名色也成为无因。所以它必定有因缘，是什么呢？"
679.他如是思惟名色的因缘，首先如是摄取此色身的因缘："此身生起时不生在青莲、红莲、白莲、香莲等之内，不在宝珠、珍珠、璎珞等之内，而是在胃肠之间，以腹膜为背，以脊椎为前，为肠系所围绕，自身也是臭秽可厌不净，如蛆生于极狭窄臭秽可厌不净之处，在腐鱼、腐酪、污水、粪坑等中。对如是生起者，'无明、爱、取、业'这四法是能生之因，食是能持之缘，如是五法为因缘。其中无明等三[法]对此身如母对子为依止。业如父生子。食如乳母持养子。"如是摄取色身的缘后，又依"缘眼及色生眼识"等方法摄取名身的缘。
他如是见名色由缘而转起，观察如现在这样，过去世也由缘而转起，未来世也将由缘而转起。
680.如是观察时，关于前际所说的"我过去世存在吗？我过去世不存在吗？我过去世是什么？我过去世如何？我过去世是什么后成为什么？"等五种疑惑，关于后际所说的"我未来世将存在吗？我未来世将不存在吗？我未来世将是什么？我未来世将如何？我未来世将是什么后成为什么？"等五种疑惑，关于现在所说的"现在内心起疑惑：我是吗？我不是吗？我是什么？我如何？此有情从何处来？他将去何处？"等六种疑惑，这一切都断除。

681. Aparo sādhāraṇāsādhāraṇavasena duvidhaṃ nāmassa paccayaṃ passati, kammādivasena catubbidhaṃ rūpassa. Duvidho hi nāmassa paccayo sādhāraṇo asādhāraṇo ca. Tattha cakkhādīni cha dvārāni, rūpādīni cha ārammaṇāni nāmassa sādhāraṇo paccayo, kusalādibhedato sabbappakārassāpi tato pavattito. Manasikārādiko asādhāraṇo. Yoniso manasikārasaddhammassavanādiko hi kusalasseva hoti, viparīto akusalassa, kammādiko vipākassa, bhavaṅgādiko kiriyassāti.

Rūpassa pana kammaṃ cittaṃ utu āhāroti ayaṃ kammādiko catubbidho paccayo. Tattha kammaṃ atītameva kammasamuṭṭhānassa rūpassa paccayo hoti . Cittaṃ cittasamuṭṭhānassa uppajjamānaṃ. Utuāhārā utuāhārasamuṭṭhānassa ṭhitikkhaṇe paccayā hontīti. Evameveko nāmarūpassa paccayapariggahaṃ karoti.

So evaṃ paccayato nāmarūpassa pavattiṃ disvā yathā idaṃ etarahi, evaṃ atītepi addhāne paccayato pavattittha, anāgatepi paccayato pavattissatīti samanupassati. Tassevaṃ samanupassato vuttanayeneva tīsupi addhāsu vicikicchā pahīyati.

682. Aparo tesaṃyeva nāmarūpasaṅkhātānaṃ saṅkhārānaṃ jarāpattiṃ jiṇṇānañca bhaṅgaṃ disvā idaṃ saṅkhārānaṃ jarāmaraṇaṃ nāma jātiyā sati hoti, jāti bhave sati, bhavo upādāne sati, upādānaṃ taṇhāya sati, taṇhā vedanāya sati, vedanā phasse sati, phasso saḷāyatane sati, saḷāyatanaṃ nāmarūpe sati, nāmarūpaṃ viññāṇe sati, viññāṇaṃ saṅkhāresu sati, saṅkhārā avijjāya satīti evaṃ paṭilomapaṭiccasamuppādavasena nāmarūpassa paccayapariggahaṃ karoti. Athassa vuttanayeneva vicikicchā pahīyati.

683. Aparo ‘‘iti kho avijjāpaccayā saṅkhārā’’ti (saṃ. ni. 2.2) pubbe vitthāretvā dassitaanulomapaṭiccasamuppādavaseneva nāmarūpassa paccayapariggahaṃ karoti. Athassa vuttanayeneva kaṅkhā pahīyati.

684. Aparo ‘‘purimakammabhavasmiṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā, upagamanaṃ upādānaṃ, cetanā bhavoti ime pañca dhammā purimakammabhavasmiṃ idha paṭisandhiyā paccayā, idha paṭisandhi viññāṇaṃ, okkanti nāmarūpaṃ, pasādo āyatanaṃ, phuṭṭho phasso, vedayitaṃ vedanāti ime pañca dhammā idhūpapattibhavasmiṃ purekatassa kammassa paccayā. Idha paripakkattā āyatanānaṃ moho avijjā…pe… cetanā bhavoti ime pañca dhammā idha kammabhavasmiṃ āyatiṃ paṭisandhiyā paccayā’’ti (paṭi. ma. 1.47) evaṃ kammavaṭṭavipākavaṭṭavasena nāmarūpassa paccayapariggahaṃ karoti.

685. Tattha catubbidhaṃ kammaṃ – diṭṭhadhammavedanīyaṃ, upapajjavedanīyaṃ, aparāpariyavedanīyaṃ, ahosikammanti. Tesu ekajavanavīthiyaṃ sattasu cittesu kusalā vā akusalā vā paṭhamajavanacetanā diṭṭhidhammavedanīyakammaṃ nāma. Taṃ imasmiññeva attabhāve vipākaṃ deti. Tathā asakkontaṃ pana ‘‘ahosikammaṃ nāhosi kammavipāko, na bhavissati kammavipāko, natthi kammavipāko’’ti (paṭi. ma. 1.234) imassa tikassa vasena ahosikammaṃ nāma hoti. Atthasādhikā pana sattamajavanacetanā upapajjavedanīyakammaṃ nāma. Taṃ anantare attabhāve vipākaṃ deti. Tathā asakkontaṃ vuttanayeneva ahosikammaṃ nāma hoti. Ubhinnaṃ antare pañca javanacetanā aparāpariyavedanīyakammaṃ nāma. Taṃ anāgate yadā okāsaṃ labhati, tadā vipākaṃ deti. Sati saṃsārappavattiyā ahosikammaṃ nāma na hoti.



我来帮您直译这段巴利文：
681.另一人见名的缘有共同、不共同两种，色的缘有业等四种。即名的缘有两种：共同和不共同。其中眼等六门、色等六所缘是名的共同缘，因为一切种类的善等都从此生起。作意等是不共同[缘]。如如理作意、听闻正法等只是善的[缘]，相反的是不善的[缘]，业等是异熟的[缘]，有分等是唯作的[缘]。
而色有业、心、时节、食这四种业等缘。其中业唯是过去对业生色的缘。心是生起时对心生色[的缘]。时节和食是住时对时节食生色的缘。如是另一人摄取名色的缘。
他如是见名色由缘而转起，观察如现在这样，过去世也由缘而转起，未来世也将由缘而转起。如是观察时，如前所说三世的疑惑都断除。
682.另一人见这些所谓名色的诸行到达衰老及已衰者的坏灭，[知道]这诸行的老死有时即有生，有生时即有有，有有时即有取，有取时即有爱，有爱时即有受，有受时即有触，有触时即有六处，有六处时即有名色，有名色时即有识，有识时即有诸行，有诸行时即有无明，如是依逆缘起而摄取名色的缘。于是如前所说他的疑惑断除。
683.另一人依"如是无明缘行"等前已详说的顺缘起而摄取名色的缘。于是如前所说他的疑断除。
684.另一人[知道]："在前业有中痴是无明，造作是诸行，欲求是爱，趣向是取，思是有，这五法在前业有中是此结生的缘。此处结生是识，入胎是名色，净[根]是处，触着是触，感受是受，这五法在此生有中是前所作业的缘。此处诸处成熟故痴是无明...乃至...思是有，这五法在此业有中是未来结生的缘。"如是依业轮、异熟轮而摄取名色的缘。
685.其中业有四种：现法受[业]、次生受[业]、后后受[业]、已作业。其中在一速行路中七心的首速行思，无论善或不善，名为现法受业。它在此身即与果报。若不能[与果报]，则依"业已作，业果报已作，业果报将作，无业果报"这三句而名为已作业。第七速行思是有效的，名为次生受业。它在下一身与果报。若不能[与果报]，如前所说成为已作业。两者之间五速行思名为后后受业。它在未来得机会时即与果报。若有轮回转起，则不成为已作业。

686. Aparampi catubbidhaṃ kammaṃ – yaṃ garukaṃ, yaṃ bahulaṃ, yadāsannaṃ, kaṭattā vā pana kammanti. Tattha kusalaṃ vā hotu akusalaṃ vā, garukāgarukesu yaṃ garukaṃ mātughātādikammaṃ vā mahaggatakammaṃ vā, tadeva paṭhamaṃ vipaccati. Tathā bahulābahulesupi yaṃ bahulaṃ hoti susīlyaṃ vā dussīlyaṃ vā, tadeva paṭhamaṃ vipaccati. Yadāsannaṃ nāma maraṇakāle anussaritakammaṃ. Yañhi āsannamaraṇo anussarituṃ sakkoti, teneva upapajjati. Etehi pana tīhi muttaṃ punappunaṃ laddhāsevanaṃ kaṭattā vā pana kammaṃ nāma hoti, tesaṃ abhāve taṃ paṭisandhiṃ ākaḍḍhati.

687. Aparampi catubbidhaṃ kammaṃ – janakaṃ, upatthambhakaṃ, upapīḷakaṃ, upaghātakanti. Tattha janakaṃ nāma kusalampi hoti akusalampi. Taṃ paṭisandhiyampi pavattepi rūpārūpavipākakkhandhe janeti. Upatthambhakaṃ pana vipākaṃ janetuṃ na sakkoti, aññena kammena dinnāya paṭisandhiyā janite vipāke uppajjamānakasukhadukkhaṃ upatthambheti, addhānaṃ pavatteti. Upapīḷakaṃ aññena kammena dinnāya paṭisandhiyā janite vipāke uppajjamānakasukhadukkhaṃ pīḷeti bādhati, addhānaṃ pavattituṃ na deti. Upaghātakaṃ pana sayaṃ kusalampi akusalampi samānaṃ aññaṃ dubbalakammaṃ ghātetvā tassa vipākaṃ paṭibāhitvā attano vipākassa okāsaṃ karoti. Evaṃ pana kammena kate okāse taṃ vipākaṃ uppannaṃ nāma vuccati.

Iti imesaṃ dvādasannaṃ kammānaṃ kammantarañceva vipākantarañca buddhānaṃ kammavipākañāṇasseva yāthāvasarasato pākaṭaṃ hoti, asādhāraṇaṃ sāvakehi. Vipassakena pana kammantarañca vipākantarañca ekadesato jānitabbaṃ. Tasmā ayaṃ mukhamattadassanena kammaviseso pakāsitoti.

688. Iti imaṃ dvādasavidhaṃ kammaṃ kammavaṭṭe pakkhipitvā evaṃ eko kammavaṭṭavipākavaṭṭavasena nāmarūpassa paccayapariggahaṃ karoti. So evaṃ kammavaṭṭavipākavaṭṭavasena paccayato nāmarūpassa pavattiṃ disvā ‘‘yathā idaṃ etarahi, evaṃ atītepi addhāne kammavaṭṭavipākavaṭṭavasena paccayato pavattittha, anāgatepi kammavaṭṭavipākavaṭṭavaseneva paccayato pavattissatī’’ti. Iti kammañceva kammavipāko ca, kammavaṭṭañca vipākavaṭṭañca, kammapavattañca vipākapavattañca, kammasantati ca vipākasantati ca, kiriyā ca kiriyāphalañca.

Kammā vipākā vattanti, vipāko kammasambhavo;

Kammā punabbhavo hoti, evaṃ loko pavattatīti. –

Samanupassati. Tassevaṃ samanupassato yā sā pubbantādayo ārabbha ‘‘ahosiṃ nu kho aha’’ntiādinā nayena vuttā soḷasavidhā vicikicchā, sā sabbā pahīyati. Sabbabhavayonigatiṭṭhitinivāsesu hetuphalasambandhavasena pavattamānaṃ nāmarūpamattameva khāyati. So neva kāraṇato uddhaṃ kārakaṃ passati, na vipākappavattito uddhaṃ vipākapaṭisaṃvedakaṃ. Kāraṇe pana sati ‘‘kārako’’ti, vipākappavattiyā sati ‘‘paṭisaṃvedako’’ti samaññāmattena paṇḍitā voharanticcevassa sammappaññāya sudiṭṭhaṃ hoti.



我来帮您直译这段巴利文：
686.另有四种业：重业、多业、近业、已作业。其中无论善或不善，在重与不重中，杀母等业或广大业是重业，它首先成熟。同样在多与不多中，无论是持戒或破戒，多者首先成熟。近业是指临死时忆念的业。临终者能忆念什么，即依它投生。离此三者而屡屡获得修习的是已作业，在它们不存在时，它牵引结生。
687.另有四种业：生业、持业、压业、断业。其中生业是善或不善。它在结生和转起时都生色无色异熟蕴。持业不能生异熟，[但]对由其他业所与结生而生的异熟中所生的乐苦给予支持，使其长时转起。压业压迫妨碍由其他业所与结生而生的异熟中所生的乐苦，不让其长时转起。断业虽自身是善或不善，却能断其他弱业，遮止其异熟，为自己的异熟作机会。业如是作机会时，其异熟称为已生。
如是这十二种业的业差别和异熟差别，唯有佛的业异熟智能如实了知，声闻不共。但观行者应知一分业差别和异熟差别。所以这里仅显示业的大略。
688.如是一人把此十二种业置于业轮中，依业轮异熟轮而摄取名色的缘。他如是依业轮异熟轮见名色由缘而转起，[知道]"如现在这样，过去世也依业轮异熟轮由缘而转起，未来世也将依业轮异熟轮由缘而转起。"如是[有]业和业异熟，业轮和异熟轮，业转起和异熟转起，业相续和异熟相续，作用和作用果。
"业异熟转起，异熟从业生，
从业有再生，如是世间转。"
他如是观察。如是观察时，前际等所说"我过去世存在吗"等十六种疑惑都断除。在一切有、生、趣、住、居中，只见依因果关系而转起的名色。他不见因之上有作者，不见异熟转起之上有受者。但在有因时，智者以"作者"的假名言说，在有异熟转起时，以"受者"的假名言说，如是以正慧善见。

689. Tenāhu porāṇā –

‘‘Kammassa kārako natthi, vipākassa ca vedako;

Suddhadhammā pavattanti, evetaṃ sammadassanaṃ.

‘‘Evaṃ kamme vipāke ca, vattamāne sahetuke;

Bījarukkhādikānaṃva, pubbā koṭi na nāyati;

Anāgatepi saṃsāre, appavattaṃ na dissati.

‘‘Etamatthaṃ anaññāya, titthiyā asayaṃvasī;

Sattasaññaṃ gahetvāna, sassatucchedadassino;

Dvāsaṭṭhidiṭṭhiṃ gaṇhanti, aññamaññavirodhitā.

‘‘Diṭṭhibandhanabaddhā te, taṇhāsotena vuyhare;

Taṇhāsotena vuyhantā, na te dukkhā pamuccare.

‘‘Evametaṃ abhiññāya, bhikkhu buddhassa sāvako;

Gambhīraṃ nipuṇaṃ suññaṃ, paccayaṃ paṭivijjhati.

‘‘Kammaṃ natthi vipākamhi, pāko kamme na vijjati;

Aññamaññaṃ ubho suññā, na ca kammaṃ vinā phalaṃ.

‘‘Yathā na sūriye aggi, na maṇimhi na gomaye;

Na tesaṃ bahi so atthi, sambhārehi ca jāyati.

‘‘Tathā na anto kammassa, vipāko upalabbhati;

Bahiddhāpi na kammassa, na kammaṃ tattha vijjati.

‘‘Phalena suññaṃ taṃ kammaṃ, phalaṃ kamme na vijjati;

Kammañca kho upādāya, tato nibbattate phalaṃ.

‘‘Na hettha devo brahmā vā, saṃsārassatthikārako;

Suddhadhammā pavattanti, hetusambhārapaccayā’’ti.

690. Tassevaṃ kammavaṭṭavipākavaṭṭavasena nāmarūpassa paccayapariggahaṃ katvā tīsu addhāsu pahīnavicikicchassa sabbe atītānāgatapaccuppannadhammā cutipaṭisandhivasena viditā honti, sāssa hoti ñātapariññā.

So evaṃ pajānāti – ye atīte kammapaccayā nibbattā khandhā, te tattheva niruddhā, atītakammapaccayā pana imasmiṃ bhave aññe nibbattā, atītabhavato imaṃ bhavaṃ āgato ekadhammopi natthi, imasmimpi bhave kammapaccayena nibbattā khandhā nirujjhissanti, punabbhave aññe nibbattissanti, imamhā bhavā punabbhavaṃ ekadhammopi na gamissati. Apica kho yathā na ācariyamukhato sajjhāyo antevāsikassa mukhaṃ pavisati, na ca tappaccayā tassa mukhe sajjhāyo na vattati, na dūtena mantodakaṃ pītaṃ rogino udaraṃ pavisati, na ca tassa tappaccayā rogo na vūpasammati, na mukhe maṇḍanavidhānaṃ ādāsatalādīsu mukhanimittaṃ gacchati, na ca tattha tappaccayā maṇḍanavidhānaṃ na paññāyati, na ekissā vaṭṭiyā dīpasikhā aññaṃ vaṭṭiṃ saṅkamati, na ca tattha tappaccayā dīpasikhā na nibbattati, evameva na atītabhavato imaṃ bhavaṃ, ito vā punabbhavaṃ koci dhammo saṅkamati, na ca atītabhave khandhāyatanadhātupaccayā idha, idha vā khandhāyatanadhātupaccayā punabbhave khandhāyatanadhātuyo na nibbattantīti.

Yatheva cakkhuviññāṇaṃ, manodhātuanantaraṃ;

Na ceva āgataṃ nāpi, na nibbattaṃ anantaraṃ.

Tatheva paṭisandhimhi, vattate cittasantati;

Purimaṃ bhijjate cittaṃ, pacchimaṃ jāyate tato.

Tesaṃ antarikā natthi, vīci tesaṃ na vijjati;

Na cito gacchati kiñci, paṭisandhi ca jāyatīti.



我来帮您直译这段巴利文：
689.故古人说：
"业无作者在，异熟无受者；
唯诸法转起，如是见为正。
如是业异熟，有因而转起；
如种树等相，前际不可知；
未来的轮回，不见有断绝。
不知此义理，外道不自在；
执取有情想，见断常二边；
执六十二见，互相有冲突。
为见缚所缚，随爱流漂荡；
随爱流漂荡，不脱诸苦恼。
如是遍知已，佛弟子比丘；
甚深微妙空，通达于诸缘。
业不在异熟，异熟不在业；
二者互相空，无业则无果。
如火非日中，非宝非牛粪；
非离此等外，因诸缘而生。
如是业内无，异熟可获得；
业外亦无有，异熟存其中。
彼业空无果，果不存于业；
然而依于业，从此果生起。
此中无天梵，作轮回之因；
清净诸法转，因缘诸和合。"
690.如是依业轮异熟轮摄取名色的缘，于三世断除疑惑者，由死生之力了知一切过去未来现在诸法，这是他的遍知智。
他如是了知：过去依业缘所生诸蕴，即灭于彼处，但依过去业缘在此有生起其他[诸蕴]，无一法从过去有来此有，在此有依业缘所生诸蕴将灭，在再有将生其他[诸蕴]，无一法从此有去再有。又如诵习不从师口入弟子口，但非不因此在他口中转起诵习，如使者饮咒水不入病人腹，但非不因此病得平息，如面部装饰不去镜面等面影中，但非不因此显现装饰，如一灯芯之焰不去另一灯芯，但非不因此生起灯焰，如是无一法从过去有来此有，或从此去再有，但非不因过去有的蕴处界缘在此[生起蕴处界]，或因此处的蕴处界缘在再有生起蕴处界。
如眼识之后，意界[生起时]；
非来亦非去，非生于其后。
如是结生时，心相续转起；
前心既已坏，后心从此生。
彼等无间隔，彼等无间断；
无物从此去，结生而生起。

691. Evaṃ cutipaṭisandhivasena viditasabbadhammassa sabbākārena nāmarūpassa paccayapariggahañāṇaṃ thāmagataṃ hoti, soḷasavidhā kaṅkhā suṭṭhutaraṃ pahīyati. Na kevalañca sā eva, ‘‘satthari kaṅkhatī’’ti (dha. sa. 1008) ādinayappavattā aṭṭhavidhāpi kaṅkhā pahīyatiyeva, dvāsaṭṭhi diṭṭhigatāni vikkhambhanti. Evaṃ nānānayehi nāmarūpapaccayapariggahaṇena tīsu addhāsu kaṅkhaṃ vitaritvā ṭhitaṃ ñāṇaṃ kaṅkhāvitaraṇavisuddhīti veditabbaṃ. Dhammaṭṭhitiñāṇantipi yathābhūtañāṇantipi sammādassanantipi etassevādhivacanaṃ. Vuttañhetaṃ –

‘‘Avijjā paccayo, saṅkhārā paccayasamuppannā. Ubhopete dhammā paccayasamuppannāti paccayapariggahe paññā dhammaṭṭhitiñāṇa’’nti (paṭi. ma. 1.46).

‘‘Aniccato manasikaronto katame dhamme yathābhūtaṃ jānāti passati, kathaṃ sammādassanaṃ hoti, kathaṃ tadanvayena sabbe saṅkhārā aniccato sudiṭṭhā honti, kattha kaṅkhā pahīyati? Dukkhato…pe… anattato manasikaronto katame dhamme yathābhūtaṃ jānāti passati…pe… kattha kaṅkhā pahīyatīti?

‘‘Aniccato manasikaronto nimittaṃ yathābhūtaṃ jānāti passati, tena vuccati sammādassanaṃ. Evaṃ tadanvayena sabbe saṅkhārā aniccato sudiṭṭhā honti. Ettha kaṅkhā pahīyati. Dukkhato manasikaronto pavattaṃ yathābhūtaṃ jānāti passati…pe… anattato manasikaronto nimittañca pavattañca yathābhūtaṃ jānāti passati, tena vuccati sammādassanaṃ. Evaṃ tadanvayena sabbe dhammā anattato sudiṭṭhā honti. Ettha kaṅkhā pahīyati.

‘‘Yañca yathābhūtañāṇaṃ yañca sammādassanaṃ yā ca kaṅkhāvitaraṇā, ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā byañjanameva nānanti? Yañca yathābhūtañāṇaṃ yañca sammādassanaṃ yā ca kaṅkhāvitaraṇā, ime dhammā ekatthā, byañjanameva nāna’’nti (paṭi. ma. 1.227).

Iminā pana ñāṇena samannāgato vipassako buddhasāsane laddhassāso laddhapatiṭṭho niyatagatiko cūḷasotāpanno nāma hoti.

Tasmā bhikkhu sadā sato, nāmarūpassa sabbaso;

Paccaye pariggaṇheyya, kaṅkhāvitaraṇatthikoti.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Paññābhāvanādhikāre

Kaṅkhāvitaraṇavisuddhiniddeso nāma

Ekūnavīsatimo paricchedo.

20. Maggāmaggañāṇadassanavisuddhiniddeso

Sammasanañāṇakathā

692. Ayaṃ maggo, ayaṃ na maggoti evaṃ maggañca amaggañca ñatvā ṭhitaṃ ñāṇaṃ pana maggāmaggañāṇadassanavisuddhi nāma.

Taṃ sampādetukāmena kalāpasammasanasaṅkhātāya nayavipassanāya tāva yogo karaṇīyo. Kasmā? Āraddhavipassakassa obhāsādisambhave maggāmaggañāṇasambhavato. Āraddhavipassakassa hi obhāsādīsu sambhūtesu maggāmaggañāṇaṃ hoti, vipassanāya ca kalāpasammasanaṃ ādi. Tasmā etaṃ kaṅkhāvitaraṇānantaraṃ uddiṭṭhaṃ. Apica yasmā tīraṇapariññāya vattamānāya maggāmaggañāṇaṃ uppajjati, tīraṇapariññā ca ñātapariññānantarā, tasmāpi taṃ maggāmaggañāṇadassanavisuddhiṃ sampādetukāmena kalāpasammasane tāva yogo kātabbo.

693. Tatrāyaṃ vinicchayo – tisso hi lokiyapariññā ñātapariññā tīraṇapariññā pahānapariññā ca. Yā sandhāya vuttaṃ ‘‘abhiññāpaññā ñātaṭṭhe ñāṇaṃ. Pariññāpaññā tīraṇaṭṭhe ñāṇaṃ. Pahānapaññā pariccāgaṭṭhe ñāṇa’’nti (paṭi. ma. 

我来 助您直译这段巴利文：
691.如是已由死生之力了知一切法者，以一切行相摄取名色的缘的智变得有力，十六种疑惑更善断除。不仅是这些，以"对师起疑"等方式转起的八种疑惑也都断除，六十二种见解被镇伏。应知如是以种种方法摄取名色的缘，超越三世之疑而住立的智是度疑清净。法住智、如实智、正见也是它的同义语。故说：
"无明为缘，诸行是缘生。这两种法是缘生，对缘的摄取的慧是法住智。"
"当作意无常时，如实知见何法？如何是正见？如何随此而善见一切诸行是无常？在何处断疑？当作意苦时...乃至...当作意无我时，如实知见何法...乃至...在何处断疑？
当作意无常时，如实知见相，故说是正见。如是随此而善见一切诸行是无常。在此断疑。当作意苦时，如实知见转起...乃至...当作意无我时，如实知见相与转起，故说是正见。如是随此而善见一切诸法是无我。在此断疑。
如实智、正见、度疑，这些法是异义异文？还是同义而仅文异？如实智、正见、度疑，这些法是同义，仅文异。"
具足此智的观行者，在佛教中得安慰得立足，成为决定趣向的小须陀洹。
所以比丘常念智，应摄取一切名色的诸缘，为度疑故。
为善人欢喜而造的清净道论
慧修习的章节
度疑清净解释
第十九品
第二十、道非道智见清净解释
思惟智论
692.如是知道"这是道，这不是道"而住立的智，名为道非道智见清净。
欲成就它者，首先应作聚思惟称为方法观。为什么？因为已开始观者于光明等生起时有道非道智生起。已开始观者于光明等生起时有道非道智，而观的开始是聚思惟。所以这在度疑之后说明。又因为当行审察遍知时生起道非道智，而审察遍知紧随知遍知，所以欲成就道非道智见清净者，首先应作聚思惟。
693.这里是抉择：有三种世间遍知：知遍知、审察遍知、断遍知。关于这些说："证知慧是知义之智，遍知慧是审察义之智，断慧是舍离义之智。"

1.75). Tattha ‘‘ruppanalakkhaṇaṃ rūpaṃ, vedayitalakkhaṇā vedanā’’ti evaṃ tesaṃ tesaṃ dhammānaṃ paccattalakkhaṇasallakkhaṇavasena pavattā paññā ñātapariññā nāma. ‘‘Rūpaṃ aniccaṃ, vedanā aniccā’’tiādinā nayena tesaṃyeva dhammānaṃ sāmaññalakkhaṇaṃ āropetvā pavattā lakkhaṇārammaṇikavipassanā paññā tīraṇapariññā nāma. Tesuyeva pana dhammesu niccasaññādipajahanavasena pavattā lakkhaṇārammaṇikavipassanā paññā pahānapariññā nāma.

Tattha saṅkhāraparicchedato paṭṭhāya yāva paccayapariggahā ñātapariññāya bhūmi. Etasmiṃ hi antare dhammānaṃ paccattalakkhaṇapaṭivedhasseva ādhipaccaṃ hoti. Kalāpasammasanato pana paṭṭhāya yāva udayabbayānupassanā tīraṇapariññāya bhūmi. Etasmiṃ hi antare sāmaññalakkhaṇapaṭivedhasseva ādhipaccaṃ hoti. Bhaṅgānupassanaṃ ādiṃ katvā upari pahānapariññāya bhūmi . Tato paṭṭhāya hi aniccato anupassanto niccasaññaṃ pajahati, dukkhato anupassanto sukhasaññaṃ, anattato anupassanto attasaññaṃ, nibbindanto nandiṃ, virajjanto rāgaṃ, nirodhento samudayaṃ, paṭinissajjanto ādānaṃ pajahatīti (paṭi. ma. 1.52) evaṃ niccasaññādipahānasādhikānaṃ sattannaṃ anupassanānaṃ ādhipaccaṃ. Iti imāsu tīsu pariññāsu saṅkhāraparicchedassa ceva paccayapariggahassa ca sādhitattā iminā yoginā ñātapariññāva adhigatā hoti, itarā ca adhigantabbā. Tena vuttaṃ ‘‘yasmā tīraṇapariññāya vattamānāya maggāmaggañāṇaṃ uppajjati, tīraṇapariññā ca ñātapariññānantarā, tasmāpi taṃ maggāmaggañāṇadassanavisuddhiṃ sampādetukāmena kalāpasammasane tāva yogo kātabbo’’ti.



我来帮您直译这段巴利文：
"色以变坏为相，受以感受为相"，如是依各自相特征而转起的慧称为知遍知。以"色是无常，受是无常"等方式，对这些法安立共相而转起的以[三]相为所缘的观慧称为审察遍知。对这些法依断除常想等而转起的以[三]相为所缘的观慧称为断遍知。
其中从行区分直至缘摄取是知遍知的地。因为在此期间以通达各自相为主。从聚思惟直至生灭随观是审察遍知的地。因为在此期间以通达共相为主。从坏随观开始向上是断遍知的地。因为从此以后，随观无常者断除常想，随观苦者断除乐想，随观无我者断除我想，厌离者断除欢喜，离贪者断除贪，灭者断除集，舍遣者断除取着，如是以成就断除常想等的七种随观为主。如是在这三遍知中，由于已成就行区分和缘摄取，此瑜伽行者已获得知遍知，其余应获得。故说"因为当行审察遍知时生起道非道智，而审察遍知紧随知遍知，所以欲成就道非道智见清净者，首先应作聚思惟。"

694. Tatrāyaṃ pāḷi –

‘‘Kathaṃ atītānāgatapaccuppannānaṃ dhammānaṃ saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ? Yaṃkiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā…pe… yaṃ dūre santike vā, sabbaṃ rūpaṃ aniccato vavatthapeti, ekaṃ sammasanaṃ. Dukkhato vavatthapeti, ekaṃ sammasanaṃ. Anattato vavatthapeti, ekaṃ sammasanaṃ. Yā kāci vedanā…pe… yaṃkiñci viññāṇaṃ…pe… anattato vavatthapeti, ekaṃ sammasanaṃ.

‘‘Cakkhuṃ…pe… jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccato vavatthapeti, ekaṃ sammasanaṃ. Dukkhato anattato vavatthapeti, ekaṃ sammasanaṃ.

‘‘Rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhena, anattā asārakaṭṭhenāti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. Vedanaṃ… viññāṇaṃ… cakkhuṃ…pe… jarāmaraṇaṃ…pe… sammasane ñāṇaṃ.

‘‘Rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. Vedanaṃ… viññāṇaṃ… cakkhuṃ… jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccaṃ saṅkhataṃ…pe… nirodhadhammanti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ.

‘‘Jātipaccayā jarāmaraṇaṃ, asati jātiyā natthi jarāmaraṇanti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. Atītampi addhānaṃ, anāgatampi addhānaṃ jātipaccayā jarāmaraṇaṃ, asati jātiyā natthi jarāmaraṇanti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. Bhavapaccayā jāti…pe… avijjāpaccayā saṅkhārā, asati avijjāya natthi saṅkhārāti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. Atītampi addhānaṃ, anāgatampi addhānaṃ avijjāpaccayā saṅkhārā, asati avijjāya natthi saṅkhārāti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ.

‘‘Taṃ ñātaṭṭhena ñāṇaṃ. Pajānanaṭṭhena paññā. Tena vuccati atītānāgatapaccuppannānaṃ dhammānaṃ saṅkhipitvā vavatthāne paññā sammasane ñāṇa’’nti (paṭi. ma. 

我来帮您直译这段巴利文：
694.这里是圣典文：
"如何是对过去、未来、现在诸法略摄确定的慧是思惟智？任何色，过去、未来、现在，内...乃至...远近，一切色确定是无常，这是一种思惟。确定是苦，这是一种思惟。确定是无我，这是一种思惟。任何受...乃至...任何识...乃至...确定是无我，这是一种思惟。
眼...乃至...老死，过去、未来、现在，确定是无常，这是一种思惟。确定是苦、无我，这是一种思惟。
色，过去、未来、现在，以尽义为无常，以怖畏义为苦，以无实义为无我，对此略摄确定的慧是思惟智。受...识...眼...乃至...老死...乃至...思惟智。
色，过去、未来、现在，是无常、有为、缘生、尽法、灭法、离染法、灭法，对此略摄确定的慧是思惟智。受...识...眼...老死，过去、未来、现在，是无常、有为...乃至...灭法，对此略摄确定的慧是思惟智。
生缘老死，无生则无老死，对此略摄确定的慧是思惟智。过去世、未来世生缘老死，无生则无老死，对此略摄确定的慧是思惟智。有缘生...乃至...无明缘行，无无明则无行，对此略摄确定的慧是思惟智。过去世、未来世无明缘行，无无明则无行，对此略摄确定的慧是思惟智。
以知义为智。以了知义为慧。所以说对过去、未来、现在诸法略摄确定的慧是思惟智。"

1.48).

Ettha ca cakkhuṃ…pe… jarāmaraṇanti iminā peyyālena dvārārammaṇehi saddhiṃ dvārappavattā dhammā, pañcakkhandhā, cha dvārāni, cha ārammaṇāni, cha viññāṇāni, cha phassā, cha vedanā, cha saññā, cha cetanā, cha taṇhā, cha vitakkā, cha vicārā, cha dhātuyo, dasa kasiṇāni, dvattiṃsakoṭṭhāsā, dvādasāyatanāni, aṭṭhārasa dhātuyo, bāvīsati indriyāni, tisso dhātuyo, nava bhavā, cattāri jhānāni, catasso appamaññā, catasso samāpattiyo, dvādasa paṭiccasamuppādaṅgānīti ime dhammarāsayo saṃkhittāti veditabbā.

Vuttaṃ hetaṃ abhiññeyyaniddese –

‘‘Sabbaṃ, bhikkhave, abhiññeyyaṃ. Kiñca, bhikkhave, sabbaṃ abhiññeyyaṃ? Cakkhu, bhikkhave, abhiññeyyaṃ. Rūpā… cakkhuviññāṇaṃ… cakkhusamphasso… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi abhiññeyyaṃ. Sotaṃ…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi abhiññeyyaṃ.

‘‘Rūpaṃ…pe… viññāṇaṃ… cakkhu…pe… mano… rūpā…pe… dhammā… cakkhuviññāṇaṃ…pe… manoviññāṇaṃ… cakkhusamphasso…pe… manosamphasso….

‘‘Cakkhusamphassajā vedanā…pe… manosamphassajā vedanā… rūpasaññā…pe… dhammasaññā… rūpasañcetanā…pe… dhammasañcetanā… rūpataṇhā…pe… dhammataṇhā… rūpavitakko…pe… dhammavitakko… rūpavicāro…pe… dhammavicāro….

‘‘Pathavīdhātu…pe… viññāṇadhātu… pathavīkasiṇaṃ…pe… viññāṇakasiṇaṃ… kesā…pe… muttaṃ… matthaluṅgaṃ….

‘‘Cakkhāyatanaṃ…pe… dhammāyatanaṃ… cakkhudhātu…pe… manodhātu… manoviññāṇadhātu… cakkhundriyaṃ…pe… aññātāvindriyaṃ….

‘‘Kāmadhātu… rūpadhātu… arūpadhātu… kāmabhavo… rūpabhavo… arūpabhavo… saññābhavo… asaññābhavo… nevasaññānāsaññābhavo… ekavokārabhavo… catuvokārabhavo… pañcavokārabhavo….

‘‘Paṭhamaṃ jhānaṃ…pe… catutthaṃ jhānaṃ… mettācetovimutti…pe… upekkhācetovimutti… ākāsānañcāyatanasamāpatti…pe… nevasaññānāsaññāyatanasamāpatti… avijjā abhiññeyyā…pe… jarāmaraṇaṃ abhiññeyya’’nti (paṭi. ma. 1.3; saṃ. ni. 4.46).

Taṃ tattha evaṃ vitthārena vuttattā idha sabbaṃ peyyālena saṃkhittaṃ. Evaṃ saṃkhitte panettha ye lokuttarā dhammā āgatā, te asammasanupagattā imasmiṃ adhikāre na gahetabbā. Yepi ca sammasanupagā , tesu ye yassa pākaṭā honti sukhena pariggahaṃ gacchanti, tesu tena sammasanaṃ ārabhitabbaṃ.

695. Tatrāyaṃ khandhavasena ārabbhavidhānayojanā – yaṃkiñci rūpaṃ…pe… sabbaṃ rūpaṃ aniccato vavatthapeti, ekaṃ sammasanaṃ. Dukkhato anattato vavatthapeti, ekaṃ sammasananti. Ettāvatā ayaṃ bhikkhu ‘‘yaṃkiñci rūpa’’nti evaṃ aniyamaniddiṭṭhaṃ sabbampi rūpaṃ atītattikena ceva catūhi ca ajjhattādidukehīti ekādasahi okāsehi paricchinditvā sabbaṃ rūpaṃ aniccato vavatthapeti, aniccanti sammasati.

Kathaṃ ? Parato vuttanayena. Vuttañhetaṃ – ‘‘rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhenā’’ti (paṭi. ma. 

我来 助您直译这段巴利文：
1.48）中，此处"眼...乃至...老死"这略语，应知包含与门及所缘一起的门转起诸法、五蕴、六门、六所缘、六识、六触、六受、六想、六思、六爱、六寻、六伺、六界、十遍处、三十二身分、十二处、十八界、二十二根、三界、九有、四禅、四无量、四等至、十二缘起支等这些法蕴。
因为在应证知的解释中说：
"诸比丘，一切应证知。诸比丘，什么是一切应证知？诸比丘，眼应证知。色...眼识...眼触...缘眼触所生的或乐或苦或不苦不乐受，这也应证知。耳...乃至...缘意触所生的或乐或苦或不苦不乐受，这也应证知。
色...乃至...识...眼...乃至...意...色...乃至...法...眼识...乃至...意识...眼触...乃至...意触...
眼触生受...乃至...意触生受...色想...乃至...法想...色思...乃至...法思...色爱...乃至...法爱...色寻...乃至...法寻...色伺...乃至...法伺...
地界...乃至...识界...地遍...乃至...识遍...发...乃至...尿...脑...
眼处...乃至...法处...眼界...乃至...意界...意识界...眼根...乃至...具知根...
欲界...色界...无色界...欲有...色有...无色有...想有...无想有...非想非非想有...一蕴有...四蕴有...五蕴有...
初禅...乃至...第四禅...慈心解脱...乃至...舍心解脱...空无边处等至...乃至...非想非非想处等至...无明应证知...乃至...老死应证知。"
由于那里如是详说，这里以略语概括一切。如是略说中，凡出世间法，因非思惟所摄，在此处不应取。在思惟所摄中，对谁显现什么容易把握的，他应于此开始思惟。
695.这里是依蕴开始的方法配合："任何色...乃至...一切色确定是无常，这是一种思惟。确定是苦、无我，这是一种思惟。"如是此比丘对"任何色"如是不限定所说的一切色，以三时及四种内等二法，即以十一处界定后，确定一切色是无常，思惟是无常。
如何？如后所说的方法。因为说："色，过去、未来、现在，以尽义为无常。"

1.48).

Tasmā esa yaṃ atītaṃ rūpaṃ, taṃ yasmā atīteyeva khīṇaṃ, nayimaṃ bhavaṃ sampattanti aniccaṃ khayaṭṭhena.

Yaṃ anāgataṃ anantarabhave nibbattissati, tampi tattheva khīyissati, na tato paraṃ bhavaṃ gamissatīti aniccaṃ khayaṭṭhena.

Yaṃ paccuppannaṃ rūpaṃ, tampi idheva khīyati, na ito gacchatīti aniccaṃ khayaṭṭhena.

Yaṃ ajjhattaṃ, tampi ajjhattameva khīyati, na bahiddhābhāvaṃ gacchatīti aniccaṃ khayaṭṭhena.

Yaṃ bahiddhā…pe… oḷārikaṃ…pe… sukhumaṃ…pe… hīnaṃ…pe… paṇītaṃ…pe… dūre…pe… santike, tampi tattheva khīyati, na dūrabhāvaṃ gacchatīti aniccaṃ khayaṭṭhenāti sammasati.

Idaṃ sabbampi ‘‘aniccaṃ khayaṭṭhenā’’ti etassa vasena ekaṃ sammasanaṃ. Bhedato pana ekādasavidhaṃ hoti.

Sabbameva ca taṃ dukkhaṃ bhayaṭṭhena. Bhayaṭṭhenāti sappaṭibhayatāya. Yañhi aniccaṃ, taṃ bhayāvahaṃ hoti sīhopamasutte (saṃ. ni. 3.78; a. ni. 4.33) devānaṃ viya. Iti idampi ‘‘dukkhaṃ bhayaṭṭhenā’’ti etassa vasena ekaṃ sammasanaṃ. Bhedato pana ekādasavidhaṃ hoti.

Yathā ca dukkhaṃ, evaṃ sabbampi taṃ anattā asārakaṭṭhena. Asārakaṭṭhenāti ‘‘attā nivāsī kārako vedako sayaṃvasī’’ti evaṃ parikappitassa attasārassa abhāvena. Yañhi aniccaṃ, dukkhaṃ, taṃ attanopi aniccataṃ vā udayabbayapīḷanaṃ vā vāretuṃ na sakkoti, kuto tassa kārakādibhāvo. Tenāha – ‘‘rūpañca hidaṃ, bhikkhave, attā abhavissa. Nayidaṃ rūpaṃ ābādhāya saṃvatteyyā’’tiādi (saṃ. ni. 3.59). Iti idampi ‘‘anattā asārakaṭṭhenā’’ti etassa vasena ekaṃ sammasanaṃ. Bhedato pana ekādasavidhaṃ hoti. Esa nayo vedanādīsu.

696. Yaṃ pana aniccaṃ, taṃ yasmā niyamato saṅkhatādibhedaṃ hoti. Tenassa pariyāyadassanatthaṃ, nānākārehi vā manasikārappavattidassanatthaṃ ‘‘rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhamma’’nti puna pāḷi vuttā. Esa nayo vedanādīsūti.

Cattārīsākāraanupassanākathā

697. So tasseva pañcasu khandhesu aniccadukkhānattasammasanassa thirabhāvatthāya, yaṃ taṃ bhagavatā ‘‘katamehi cattārīsāya ākārehi anulomikaṃ khantiṃ paṭilabhati, katamehi cattārīsāya ākārehi sammattaniyāmaṃ okkamatī’’ti etassa vibhaṅge –

‘‘Pañcakkhandhe aniccato, dukkhato, rogato, gaṇḍato, sallato, aghato, ābādhato, parato, palokato, ītito, upaddavato, bhayato, upasaggato, calato, pabhaṅguto, addhuvato, atāṇato, aleṇato, asaraṇato, rittato, tucchato, suññato, anattato, ādīnavato, vipariṇāmadhammato, asārakato, aghamūlato, vadhakato, vibhavato, sāsavato, saṅkhatato, mārāmisato, jātidhammato, jarādhammato, byādhidhammato, maraṇadhammato , sokadhammato, paridevadhammato, upāyāsadhammato, saṃkilesikadhammato’’ti (paṭi. ma. 3.37) –

Cattārīsāya ākārehi,

‘‘Pañcakkhandhe aniccato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho niccaṃ nibbānanti passanto sammattaniyāmaṃ okkamatī’’tiādinā (paṭi. ma. 3.38) nayena,

Anulomañāṇaṃ vibhajantena pabhedato aniccādisammasanaṃ vuttaṃ. Tassāpi vasena ime pañcakkhandhe sammasati.



我来 帮您直译这段巴利文：
1.48）所以他[思惟]：
过去的色，因为已灭于过去，不来此有，所以以尽义为无常。
未来将生于下一有的色，也将灭于彼处，不去往彼后的有，所以以尽义为无常。
现在的色，也灭于此处，不从此去，所以以尽义为无常。
内在的[色]，也灭于内，不去往外在性，所以以尽义为无常。
外在的...乃至...粗的...乃至...细的...乃至...劣的...乃至...胜的...乃至...远的...乃至...近的[色]，也灭于彼处，不去往远性，所以以尽义为无常，如是思惟。
这一切依"以尽义为无常"是一种思惟。但依区分则有十一种。
一切这些以怖畏义为苦。怖畏义即有畏惧性。因为无常者即带来怖畏，如狮子譬喻经中对诸天[所说]。如是这也依"以怖畏义为苦"是一种思惟。但依区分则有十一种。
如苦，一切这些也以无实义为无我。无实义即无如是遍计的"我是住者、作者、受者、自在者"的我实。因为无常、苦者，连自己的无常性或生灭逼迫也不能阻止，何况是作者等性？故说："诸比丘，如果色是我，则此色不应导致病。"等。如是这也依"以无实义为无我"是一种思惟。但依区分则有十一种。对受等也是此方法。
696.无常者，因为必定是有为等差别。为显示其同义，或显示以种种行相作意的转起，所以又说"色，过去、未来、现在，是无常、有为、缘生、尽法、灭法、离染法、灭法"的圣典。对受等也是此方法。
四十行相随观论
697.为使他对五蕴的无常、苦、无我思惟坚固，即如世尊说"以何四十行相获得顺忍？以何四十行相进入正性决定？"其解释中：
"[以]四十行相[观察]五蕴：是无常、苦、病、疮、箭、祸、疾、他、败坏、祸害、灾难、怖畏、障碍、动、破碎、不坚、无护、无避、无归、虚、空、空、无我、过患、变易法、无实、祸根、杀者、坏灭、有漏、有为、魔食、生法、老法、病法、死法、愁法、悲法、恼法、染污法"，
以四十行相，
如"见五蕴是无常而获得顺忍。见五蕴的灭是常、涅槃而进入正性决定"等方式，
分别顺智时说无常等差别思惟。他也依此[四十行相]思惟这五蕴。

698. Kathaṃ ? So hi ekekaṃ khandhaṃ anaccantikatāya, ādiantavantatāya ca aniccato. Uppādavayapaṭipīḷanatāya, dukkhavatthutāya ca dukkhato. Paccayayāpanīyatāya, rogamūlatāya ca rogato. Dukkhatāsūlayogitāya, kilesāsucipaggharaṇatāya, uppādajarābhaṅgehi uddhumātaparipakkapabhinnatāya ca gaṇḍato. Pīḷājanakatāya, antotudanatāya, dunnīharaṇīyatāya ca sallato. Vigarahaṇīyatāya, avaḍḍhiāvahanatāya, aghavatthutāya ca aghato. Aseribhāvajanakatāya, ābādhapadaṭṭhānatāya ca ābādhato. Avasatāya, avidheyyatāya ca parato. Byādhijarāmaraṇehi palujjanatāya palokato. Anekabyasanāvahanatāya ītito. Aviditānaṃyeva vipulānaṃ anatthānaṃ āvahanato, sabbupaddavavatthutāya ca upaddavato. Sabbabhayānaṃ ākaratāya, dukkhavūpasamasaṅkhātassa paramassāsassa paṭipakkhabhūtatāya ca bhayato. Anekehi anatthehi anubaddhatāya, dosūpasaṭṭhatāya, upasaggo viya anadhivāsanārahatāya ca upasaggato. Byādhijarāmaraṇehi ceva lābhālābhādīhi ca lokadhammehi pacalitatāya calato. Upakkamena ceva sarasena ca pabhaṅgupagamanasīlatāya pabhaṅguto. Sabbāvatthanipātitāya, thirabhāvassa ca abhāvatāya addhuvato. Atāyanatāya ceva, alabbhaneyyakhematāya ca atāṇato. Allīyituṃ anarahatāya, allīnānampi ca leṇakiccākāritāya aleṇato. Nissitānaṃ bhayasārakattābhāvena asaraṇato. Yathāparikappitehi dhuvasubhasukhattabhāvehi rittatāya rittato. Rittatāyeva tucchato appakattā vā, appakampi hi loke tucchanti vuccati. Sāmi-nivāsi-kāraka-vedakādhiṭṭhāyakavirahitatāya suññato. Sayañca assāmikabhāvāditāya anattato. Pavattidukkhatāya, dukkhassa ca ādīnavatāya ādīnavato, atha vā ādīnaṃ vāti gacchati pavattatīti ādīnavo, kapaṇamanussassetaṃ adhivacanaṃ, khandhāpi ca kapaṇāyevāti ādīnavasadisatāya ādīnavato. Jarāya ceva maraṇena cāti dvedhā pariṇāmapakatitāya vipariṇāmadhammato. Dubbalatāya, pheggu viya sukhabhañjanīyatāya ca asārakato. Aghahetutāya aghamūlato. Mittamukhasapatto viya vissāsaghātitāya vadhakato. Vigatabhavatāya, vibhavasambhūtatāya ca vibhavato. Āsavapadaṭṭhānatāya sāsavato. Hetupaccayehi abhisaṅkhatatāya saṅkhatato. Maccumārakilesamārānaṃ āmisabhūtatāya mārāmisato. Jāti-jarā-byādhimaraṇapakatitāya jāti-jarā-byādhi-maraṇadhammato. Soka-parideva-upāyāsahetutāya soka-paridevaupāyāsadhammato. Taṇhādiṭṭhiduccaritasaṃkilesānaṃ visayadhammatāya saṃkilesikadhammatoti evaṃ pabhedato vuttassa aniccādisammasanassa vasena sammasati.

Ettha hi aniccato, palokato, calato, pabhaṅguto, addhuvato, vipariṇāmadhammato, asārakato, vibhavato, saṅkhatato, maraṇadhammatoti ekekasmiṃ khandhe dasa dasa katvā paññāsa aniccānupassanāni. Parato, rittato, tucchato, suññato, anattatoti ekekasmiṃ khandhe pañca pañca katvā pañcavīsati anattānupassanāni. Sesāni dukkhato, rogatotiādīni ekekasmiṃ khandhe pañcavīsati pañcavīsati katvā pañcavīsatisataṃ dukkhānupassanānīti.

Iccassa iminā dvisatabhedena aniccādisammasanena pañcakkhandhe sammasato taṃ nayavipassanāsaṅkhātaṃ aniccadukkhānattasammasanaṃ thiraṃ hoti. Idaṃ tāvettha pāḷinayānusārena sammasanārambhavidhānaṃ.

Indriyatikkhakāraṇanavakakathā



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698.如何？他对每一蕴[观察]：以非永恒性、有始终性为无常。以生灭逼迫性、为苦基础性为苦。以依赖缘、为病根性为病。以苦刺相应性、漏出烦恼不净性、以生老坏成为肿胀腐烂破裂性为疮。以能生痛苦性、内部刺痛性、难拔除性为箭。以应受呵责性、带来不增长性、为祸基础性为祸。以生非自在性、为疾病立足性为疾。以无自主性、不听使唤性为他。以病老死败坏性为败坏。以带来众多灾难性为祸害。以带来众多未知广大损害、为一切灾难基础性为灾难。以为一切怖畏根源性、与称为苦息的最高安慰相违性为怖畏。以为众多损害相随性、为过失所侵性、如障碍不堪忍受性为障碍。以为病老死以及得失等世间法所动摇性为动。以因加行及自然趋向破碎性为破碎。以陷于一切情况性、无坚固性为不坚。以无保护性、不可得安稳性为无护。以不宜依靠性、依靠者亦不作避处事为无避。以依靠者无怖畏实性为无归。以离所计常乐我等性为虚。以虚性即空性、或以少性[为空]，因为在世间少也称为空。以离主、住者、作者、受者、支配者为空。以自无主等性为无我。以转起苦性、及苦之过患性为过患，或以"ādīnaṃ vāti"[词源]即"行走、转起"为过患，这是可怜人的名称，诸蕴确实也是可怜的，故以如过患性为过患。以老及死二种变易自性为变易法。以弱性、如核心易于破碎性为无实。以祸因性为祸根。以如亲友面目而实为背叛性为杀者。以离有性、从坏有生性为坏灭。以为漏立足性为有漏。以为因缘所造作性为有为。以为死魔、烦恼魔、天子魔所食性为魔食。以生、老、病、死自性为生法、老法、病法、死法。以愁、悲、恼因性为愁法、悲法、恼法。以为贪、见、恶行、染污之境界法性为染污法。如是依如是区分所说的无常等思惟而思惟。
这里在每一蕴中，以无常、败坏、动、破碎、不坚、变易法、无实、坏灭、有为、死法，各十[观察]成五十种无常随观。以他、虚、空、空、无我，在每一蕴中各五[观察]成二十五种无我随观。其余以苦、病等，在每一蕴中各二十五[观察]成一百二十五种苦随观。
如是他以这二百种无常等思惟来思惟五蕴时，那称为方法观的无常苦无我思惟变得坚固。这是此处依圣典方法的开始思惟之法。
诸根锐利原因九种论

699. Yassa pana evaṃ nayavipassanāya yogaṃ karotopi nayavipassanā na sampajjati, tena ‘‘navahākārehi indriyāni tikkhāni bhavanti – uppannuppannānaṃ saṅkhārānaṃ khayameva passati, tattha ca sakkaccakiriyāya sampādeti, sātaccakiriyāya sampādeti, sappāyakiriyāya sampādeti, samādhissa ca nimittaggāhena, bojjhaṅgānañca anupavattanatāya, kāye ca jīvite ca anapekkhataṃ upaṭṭhāpeti, tattha ca abhibhuyya nekkhammena, antarā ca abyosānenā’’ti evaṃ vuttānaṃ navannaṃ ākārānaṃ vasena indriyāni tikkhāni katvā pathavīkasiṇaniddese vuttanayena satta asappāyāni vajjetvā satta sappāyāni sevamānena kālena rūpaṃ sammasitabbaṃ, kālena arūpaṃ. Rūpaṃ sammasantena rūpassa nibbatti passitabbā.

Rūpanibbattipassanākārakathā

700. Seyyathidaṃ – idaṃ rūpaṃ nāma kammādivasena catūhi kāraṇehi nibbattati. Tattha sabbesaṃ sattānaṃ rūpaṃ nibbattamānaṃ paṭhamaṃ kammato nibbattati. Paṭisandhikkhaṇeyeva hi gabbhaseyyakānaṃ tāva tisantativasena vatthu-kāya-bhāvadasakasaṅkhātāni tiṃsa rūpāni nibbattanti, tāni ca kho paṭisandhicittassa uppādakkhaṇeyeva. Yathā ca uppādakkhaṇe, tathā ṭhitikkhaṇepi bhaṅgakkhaṇepi.

Tattha rūpaṃ dandhanirodhaṃ garuparivatti, cittaṃ khippanirodhaṃ lahuparivatti. Tenāha – ‘‘nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ lahuparivattaṃ yathayidaṃ, bhikkhave, citta’’nti (a. ni. 1.48). Rūpe dharanteyeva hi soḷasavāre bhavaṅgacittaṃ uppajjitvā nirujjhati. Cittassa uppādakkhaṇopi ṭhitikkhaṇopi bhaṅgakkhaṇopi ekasadisā. Rūpassa pana uppādabhaṅgakkhaṇāyeva lahukā, tehi sadisā. Ṭhitikkhaṇo pana mahā, yāva soḷasa cittāni uppajjitvā nirujjhanti, tāva vattati. Paṭisandhicittassa uppādakkhaṇe uppannaṃ ṭhānappattaṃ purejātaṃ vatthuṃ nissāya dutiyaṃ bhavaṅgaṃ uppajjati. Tena saddhiṃ uppannaṃ ṭhānappattaṃ purejātaṃ vatthuṃ nissāya tatiyaṃ bhavaṅgaṃ uppajjati. Iminā nayena yāvatāyukaṃ cittappavatti veditabbā. Āsannamaraṇassa pana ekameva ṭhānappattaṃ purejātaṃ vatthuṃ nissāya soḷasa cittāni uppajjanti.

Paṭisandhicittassa uppādakkhaṇe uppannaṃ rūpaṃ paṭisandhicittato uddhaṃ soḷasamena cittena saddhiṃ nirujjhati. Ṭhānakkhaṇe uppannaṃ sattarasamassa uppādakkhaṇena saddhiṃ nirujjhati. Bhaṅgakkhaṇe uppannaṃ sattarasamassa ṭhānakkhaṇaṃ patvā nirujjhati. Yāva pavatti nāma atthi, evameva pavattati. Opapātikānampi sattasantativasena sattati rūpāni evameva pavattanti.



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699.如果这样修习方法观时方法观不成就，他应依"以九行相诸根变锐利：只见所生诸行之灭，于此以恭敬作而成就，以相续作而成就，以适宜作而成就，以把握定相，以随转觉支，令现起对身命无顾恋，于此以出离胜过，以中间不竭尽"如是所说九种行相令诸根锐利，依地遍处解释所说方法避开七种不适宜，受持七种适宜，有时思惟色，有时思惟无色。思惟色时应见色的生起。
色生起见行相论
700.即是：此所谓色依业等四种因缘生起。其中一切有情的色生起时，首先从业生起。因为对胎生者，在结生刹那，依三种相续，生起称为所依十法、身十法、性十法的三十种色，而且是在结生心生起刹那。如在生起刹那，住立刹那、坏灭刹那也是如此。
其中色是迟灭重转，心是速灭轻转。故说："诸比丘，我不见有任何一法如是轻转如此心。"因为当色持续时，有分心生灭十六次。心的生起刹那、住立刹那、坏灭刹那是等同的。而色的生起坏灭刹那是轻的，与它们[心三刹那]相同。但住立刹那是大的，直至十六心生灭都持续。依止结生心生起刹那所生已达住位的前生所依而第二有分生起。依止与它俱生已达住位的前生所依而第三有分生起。应知依此方法直至寿尽的心转起。但对临近死者，依止一个已达住位的前生所依而十六心生起。
结生心生起刹那所生的色，在结生心之后与第十六心一起灭。住立刹那所生的[色]，与第十七[心]生起刹那一起灭。坏灭刹那所生的[色]，到达第十七[心]住立刹那而灭。只要有转起就如是转起。化生者也依七种相续的七十色如是转起。

701. Tattha kammaṃ, kammasamuṭṭhānaṃ, kammapaccayaṃ, kammapaccayacittasamuṭṭhānaṃ, kammapaccayaāhārasamuṭṭhānaṃ, kammapaccayautusamuṭṭhānanti esa vibhāgo veditabbo. Tattha kammaṃ nāma kusalākusalacetanā. Kammasamuṭṭhānaṃ nāma vipākakkhandhā ca, cakkhudasakādi samasattatirūpañca. Kammapaccayaṃ nāma tadeva, kammaṃ hi kammasamuṭṭhānassa upatthambhakapaccayopi hoti. Kammapaccayacittasamuṭṭhānaṃ nāma vipākacittasamuṭṭhānaṃ rūpaṃ. Kammapaccayaāhārasamuṭṭhānaṃ nāma kammasamuṭṭhānarūpesu ṭhānappattā ojā aññaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, tatrāpi ojā ṭhānaṃ patvā aññanti evaṃ catasso vā pañca vā pavattiyo ghaṭeti. Kammapaccayautusamuṭṭhānaṃ nāma kammajatejodhātu ṭhānappattā utusamuṭṭhānaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, tatrāpi utu aññaṃ ojaṭṭhamakanti evaṃ catasso vā pañca vā pavattiyo ghaṭeti. Evaṃ tāva kammajarūpassa nibbatti passitabbā.

702. Cittajesupi cittaṃ, cittasamuṭṭhānaṃ, cittapaccayaṃ, cittapaccayaāhārasamuṭṭhānaṃ, cittapaccayautusamuṭṭhānanti esa vibhāgo veditabbo. Tattha cittaṃ nāma ekūnanavuticittāni.

Tesu dvattiṃsa cittāni, chabbīsekūnavīsati;

Soḷasa rūpiriyāpathaviññattijanakā matā.

Kāmāvacarato hi aṭṭha kusalāni, dvādasākusalāni, manodhātuvajjā dasa kiriyā, kusalakiriyato dve abhiññācittānīti dvattiṃsa cittāni rūpaṃ, iriyāpathaṃ, viññattiñca janenti. Vipākavajjāni sesadasarūpāvacarāni, aṭṭha arūpāvacarāni, aṭṭha lokuttaracittānīti chabbīsati cittāni rūpaṃ, iriyāpathañca janayanti, na viññattiṃ. Kāmāvacare dasa bhavaṅgacittāni, rūpāvacare pañca, tisso manodhātuyo, ekā vipākāhetukamanoviññāṇadhātusomanassasahagatāti ekūnavīsati cittāni rūpameva janayanti, na iriyāpathaṃ, na viññattiṃ. Dvepañcaviññāṇāni, sabbasattānaṃ paṭisandhicittaṃ, khīṇāsavānaṃ cuticittaṃ, cattāri āruppavipākānīti soḷasa cittāni neva rūpaṃ janayanti, na iriyāpathaṃ, na viññattiṃ. Yāni cettha rūpaṃ janenti, tāni na ṭhitikkhaṇe, bhaṅgakkhaṇe vā, tadā hi cittaṃ dubbalaṃ hoti. Uppādakkhaṇe pana balavaṃ, tasmā taṃ tadā purejātaṃ vatthuṃ nissāya rūpaṃ samuṭṭhāpeti.

Cittasamuṭṭhānaṃ nāma tayo arūpino khandhā, ‘‘saddanavakaṃ, kāyaviññatti, vacīviññatti, ākāsadhātu, lahutā, mudutā, kammaññatā, upacayo, santatī’’ti sattarasavidhaṃ rūpañca. Cittapaccayaṃ nāma ‘‘pacchājātā cittacetasikā dhammā purejātassa imassa kāyassā’’ti (paṭṭhā. 1.1.11) evaṃ vuttaṃ catusamuṭṭhānarūpaṃ. Cittapaccayaāhārasamuṭṭhānaṃ nāma cittasamuṭṭhānarūpesu ṭhānappattā ojā aññaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, evaṃ dve tisso pavattiyo ghaṭeti. Cittapaccayautusamuṭṭhānaṃ nāma cittasamuṭṭhāno utu ṭhānappatto aññaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, evaṃ dve tisso pavattiyo ghaṭeti. Evaṃ cittajarūpassa nibbatti passitabbā.



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701.其中应知业、业等起、业缘、业缘心等起、业缘食等起、业缘时节等起的区分。其中所谓业是善不善思。所谓业等起是异熟蕴及眼十法等七十色。所谓业缘就是那业，因为业也是业等起的支持缘。所谓业缘心等起是异熟心等起色。所谓业缘食等起是在业等起色中已达住位的食素生起另一食八法，其中食素达住位后[生起]另一[食八法]，如是连结四或五转起。所谓业缘时节等起是业生火界已达住位而生起时节等起食八法，其中时节[生起]另一食八法，如是连结四或五转起。如是应先见业生色的生起。
702.对心生[色]中也应知心、心等起、心缘、心缘食等起、心缘时节等起的区分。其中所谓心是八十九心。
其中三十二心，
二十六少十九，
十六被认为生色、威仪、表。
因为从欲界八善[心]、十二不善[心]、除意界的十唯作[心]、从善唯作两神通心，[共]三十二心生色、威仪、表。除异熟的其余十色界[心]、八无色界[心]、八出世间心，[共]二十六心生色与威仪，不[生]表。欲界十有分心、色界五[心]、三意界、一异熟无因意识界喜俱，[共]十九心只生色，不[生]威仪、表。二种五识、一切有情的结生心、漏尽者的死心、四无色异熟，[共]十六心既不生色，也不[生]威仪、表。这里凡是生色者，不在住立刹那、坏灭刹那，因为那时心弱。但在生起刹那强，所以那时依止前生所依而等起色。
所谓心等起是三无色蕴及"声九法、身表、语表、空界、轻性、柔性、适业性、积集、相续"十七种色。所谓心缘是如说"后生心心所法对此前生身"的四等起色。所谓心缘食等起是在心等起色中已达住位的食素生起另一食八法，如是连结二三转起。所谓心缘时节等起是心等起时节已达住位而生起另一食八法，如是连结二三转起。如是应见心生色的生起。

703. Āhārajesupi āhāro, āhārasamuṭṭhānaṃ, āhārapaccayaṃ, āhārapaccayaāhārasamuṭṭhānaṃ, āhārapaccayautusamuṭṭhānanti esa vibhāgo veditabbo. Tattha āhāro nāma kabaḷīkāro āhāro. Āhārasamuṭṭhānaṃ nāma upādiṇṇaṃ kammajarūpaṃ paccayaṃ labhitvā tattha patiṭṭhāya ṭhānappattāya ojāya samuṭṭhāpitaṃ ojaṭṭhamakaṃ, ākāsadhātu, lahutā, mudutā, kammaññatā, upacayo, santatīti cuddasavidhaṃ rūpaṃ. Āhārapaccayaṃ nāma ‘‘kabaḷīkāro āhāro imassa kāyassa āhārapaccayena paccayo’’ti (paṭṭhā. 1.1.15) evaṃ vuttaṃ catusamuṭṭhānarūpaṃ. Āhārapaccayaāhārasamuṭṭhānaṃ nāma āhārasamuṭṭhānesu rūpesu ṭhānappattā ojā aññaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, tatrāpi ojā aññanti evaṃ dasadvādasavāre pavattiṃ ghaṭeti. Ekadivasaṃ paribhuttāhāro sattāhampi upatthambheti. Dibbā pana ojā ekamāsaṃ dvemāsampi upatthambheti. Mātarā paribhuttāhāropi dārakassa sarīraṃ pharitvā rūpaṃ samuṭṭhāpeti. Sarīre makkhitāhāropi rūpaṃ samuṭṭhāpeti. Kammajāhāro upādiṇṇakāhāro nāma. Sopi ṭhānappatto rūpaṃ samuṭṭhāpeti, tatrāpi ojā aññaṃ samuṭṭhāpetīti evaṃ catasso vā pañca vā pavattiyo ghaṭeti. Āhārapaccayautusamuṭṭhānaṃ nāma āhārasamuṭṭhānā tejodhātu ṭhānappattā utusamuṭṭhānaṃ ojaṭṭhamakaṃ samuṭṭhāpeti. Tatrāyaṃ āhāro āhārasamuṭṭhānānaṃ janako hutvā paccayo hoti, sesānaṃ nissayāhāraatthiavigatavasenāti evaṃ āhārajarūpassa nibbatti passitabbā.

704. Utujesupi utu, utusamuṭṭhānaṃ, utupaccayaṃ, utupaccayautusamuṭṭhānaṃ, utupaccayaāhārasamuṭṭhānanti esa vibhāgo veditabbo. Tattha utu nāma catusamuṭṭhānā tejodhātu, uṇhautu sītautūti evaṃ panesa duvidho hoti. Utusamuṭṭhānaṃ nāma catusamuṭṭhāno utu upādiṇṇakaṃ paccayaṃ labhitvā ṭhānappatto sarīre rūpaṃ samuṭṭhāpeti. Taṃ saddanavakaṃ, ākāsadhātu , lahutā, mudutā, kammaññatā, upacayo, santatīti pannarasavidhaṃ hoti. Utupaccayaṃ nāma utu catusamuṭṭhānikarūpānaṃ pavattiyā ca vināsassa ca paccayo hoti. Utupaccayautusamuṭṭhānaṃ nāma utusamuṭṭhānā tejodhātu ṭhānappattā aññaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, tatrāpi utu aññanti evaṃ dīghampi addhānaṃ anupādiṇṇapakkhe ṭhatvāpi utusamuṭṭhānaṃ pavattatiyeva. Utupaccayaāhārasamuṭṭhānaṃ nāma utusamuṭṭhānā ṭhānappattā ojā aññaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, tatrāpi ojā aññanti evaṃ dasadvādasavāre pavattiṃ ghaṭeti. Tatrāyaṃ utu utusamuṭṭhānānaṃ janako hutvā paccayo hoti, sesānaṃ nissayaatthiavigatavasenāti evaṃ utujarūpassa nibbatti passitabbā. Evañhi rūpassa nibbattiṃ passanto kālena rūpaṃ sammasati nāma.

Arūpanibbattipassanākārakathā



我来帮您直译这段巴利文：
703.对食生[色]中也应知食、食等起、食缘、食缘食等起、食缘时节等起的区分。其中所谓食是段食。所谓食等起是得执受业生色为缘而依止其中，由已达住位的食素所等起的食八法、空界、轻性、柔性、适业性、积集、相续等十四种色。所谓食缘是如说"段食对此身以食缘为缘"的四等起色。所谓食缘食等起是在食等起色中已达住位的食素生起另一食八法，其中食素[生起]另一[食八法]，如是连结十或十二次转起。一日所食的食物也能支持七日。天食甚至能支持一月两月。母亲所食的食物遍满孩子身体也生起色。涂抹在身上的食物也生起色。业生食称为执受食。它达住位也生起色，其中食素生起另一[食八法]，如是连结四或五转起。所谓食缘时节等起是食等起火界已达住位而生起时节等起食八法。其中此食成为食等起的生者而为缘，对其余[色]以依止、食、有、不离方式[为缘]。如是应见食生色的生起。
704.对时节生[色]中也应知时节、时节等起、时节缘、时节缘时节等起、时节缘食等起的区分。其中所谓时节是四等起火界，而它分为热时节、冷时节两种。所谓时节等起是四等起时节得执受为缘，已达住位在身中生起色。它是声九法、空界、轻性、柔性、适业性、积集、相续等十五种。所谓时节缘是时节对四等起色的转起和坏灭为缘。所谓时节缘时节等起是时节等起火界已达住位而生起另一食八法，其中时节[生起]另一[食八法]，如是即使住于非执受分也长时相续时节等起。所谓时节缘食等起是时节等起已达住位的食素生起另一食八法，其中食素[生起]另一[食八法]，如是连结十或十二次转起。其中此时节成为时节等起的生者而为缘，对其余[色]以依止、有、不离方式[为缘]。如是应见时节生色的生起。如是见色的生起，称为有时思惟色。
无色生起见行相论

705. Yathā ca rūpaṃ sammasantena rūpassa, evaṃ arūpaṃ sammasantenapi arūpassa nibbatti passitabbā. Sā ca kho ekāsīti lokiyacittuppādavaseneva.

Seyyathidaṃ – idañhi arūpaṃ nāma purimabhave āyūhitakammavasena paṭisandhiyaṃ tāva ekūnavīsaticittuppādappabhedaṃ nibbattati. Nibbattanākāro panassa paṭiccasamuppādaniddese vuttanayeneva veditabbo. Tadeva paṭisandhicittassa anantaracittato paṭṭhāya bhavaṅgavasena, āyupariyosāne cutivasena. Yaṃ tattha kāmāvacaraṃ, taṃ chasu dvāresu balavārammaṇe tadārammaṇavasena.

Pavatte pana asambhinnattā cakkhussa āpāthagatattā rūpānaṃ ālokasannissitaṃ manasikārahetukaṃ cakkhuviññāṇaṃ nibbattati saddhiṃ sampayuttadhammehi. Cakkhupasādassa hi ṭhitikkhaṇe ṭhitippattameva rūpaṃ cakkhuṃ ghaṭṭeti. Tasmiṃ ghaṭṭite dvikkhattuṃ bhavaṅgaṃ uppajjitvā nirujjhati. Tato tasmiṃyeva ārammaṇe kiriyamanodhātu āvajjanakiccaṃ sādhayamānā uppajjati. Tadanantaraṃ tadeva rūpaṃ passamānaṃ kusalavipākaṃ akusalavipākaṃ vā cakkhuviññāṇaṃ. Tato tadeva rūpaṃ sampaṭicchamānā vipākamanodhātu. Tato tadeva rūpaṃ santīrayamānā vipākāhetukamanoviññāṇadhātu. Tato tadeva rūpaṃ vavatthāpayamānā kiriyāhetukamanoviññāṇadhātu upekkhāsahagatā . Tato paraṃ kāmāvacarakusalākusalakiriyacittesu ekaṃ vā upekkhāsahagatāhetukaṃ cittaṃ pañca satta vā javanāni. Tato kāmāvacarasattānaṃ ekādasasu tadārammaṇacittesu javanānurūpaṃ yaṃkiñci tadārammaṇanti. Esa nayo sesadvāresupi. Manodvāre pana mahaggatacittānipi uppajjantīti. Evaṃ chasu dvāresu arūpassa nibbatti passitabbā. Evañhi arūpassa nibbattiṃ passanto kālena arūpaṃ sammasati nāma.

Evaṃ kālena rūpaṃ kālena arūpaṃ sammasitvāpi tilakkhaṇaṃ āropetvā anukkamena paṭipajjamāno eko paññābhāvanaṃ sampādeti.

Rūpasattakasammasanakathā

706. Aparo rūpasattakaarūpasattakavasena tilakkhaṇaṃ āropetvā saṅkhāre sammasati. Tattha ādānanikkhepanato, vayovuḍḍhatthaṅgamato, āhāramayato, utumayato, kammajato, cittasamuṭṭhānato, dhammatārūpatoti imehi ākārehi āropetvā sammasanto rūpasattakavasena āropetvā sammasati nāma. Tenāhu porāṇā –

‘‘Ādānanikkhepanato, vayovuḍḍhatthagāmito;

Āhārato ca ututo, kammato cāpi cittato;

Dhammatārūpato satta, vitthārena vipassatī’’ti.

Tattha ādānanti paṭisandhi. Nikkhepananti cuti. Iti yogāvacaro imehi ādānanikkhepehi ekaṃ vassasataṃ paricchinditvā saṅkhāresu tilakkhaṇaṃ āropeti. Kathaṃ? Etthantare sabbe saṅkhārā aniccā. Kasmā? Uppādavayavattito, vipariṇāmato, tāvakālikato, niccapaṭikkhepato ca. Yasmā pana uppannā saṅkhārā ṭhitiṃ pāpuṇanti, ṭhitiyaṃ jarāya kilamanti, jaraṃ patvā avassaṃ bhijjanti, tasmā abhiṇhasampaṭipīḷanato, dukkhamato dukkhavatthuto, sukhapaṭikkhepato ca dukkhā. Yasmā ca ‘‘uppannā saṅkhārā ṭhitiṃ mā pāpuṇantu, ṭhānappattā mā jīrantu, jarappattā mā bhijjantū’’ti imesu tīsu ṭhānesu kassaci vasavattibhāvo natthi, suññā tena vasavattanākārena, tasmā suññato, assāmikato, avasavattito, attapaṭikkhepato ca anattāti.



我来将这段巴利文直译为简体中文：
705. 就像观察色法时要看到色法的生起，同样地，观察无色法时也要看到无色法的生起。这种生起是通过八十一种世间心的生起来认识的。
这就是说 —— 这所谓的无色法，首先是依靠前世所造作的业，在结生时产生十九种不同的心的生起。它的生起方式应当按照缘起分别所说的方法来理解。在结生心之后的相续心从开始到生命终结时是以有分心的形式存在，在生命终结时则以死亡心的形式存在。其中属于欲界的心，在六门中遇到强有力的所缘时会以彼所缘心的形式生起。
在转起的过程中，当眼根未受损害，色尘进入视域，依托光明和作意为因缘，眼识与相应诸法便会生起。也就是说，当眼净色处于住位时，已达住位的色尘便会撞击眼根。当撞击发生时，有分心生灭两次后灭去。之后，在同一所缘上，唯作意界执行转向的功能而生起。紧接着，看到该色尘的善报或不善报的眼识生起。之后，领受该色尘的异熟意界生起。之后，推度该色尘的无因异熟意识界生起。之后，确定该色尘的舍俱无因唯作意识界生起。之后，在欲界善、不善、唯作等心中，要么是一个舍俱无因心，要么是五到七个速行心。之后，对于欲界有情来说，在十一种彼所缘心中，随着速行心的性质而生起任何一种彼所缘心。在其他诸门中也是如此。但在意门中，广大心也会生起。这样应当观察无色法在六门中的生起。这样观察无色法的生起，就是所谓在适当时候观察无色法。
这样在适当时候观察色法，在适当时候观察无色法，把三共相（无常、苦、无我）配当上去，逐步修习，这就是圆满智慧的修习。
色法七种观察的解说
706. 另有一种修行者是依据色法七种观察和无色法七种观察的方式，配当三共相来观察诸行。其中，通过取舍、生老死灭、食所生、温度所生、业所生、心所生、自然法色等这些方式来配当观察，这就是依据色法七种观察方式来观察。因此古德说：
"从取与舍观察，从生老死灭观察，
从食生与温度，从业与心观察，
从自然色法观，如是七种广观。"
其中，"取"是指结生，"舍"是指死亡。修行者以这取舍来界定一百年的时间，然后在诸行上配当三共相。如何配当呢？在这期间所有诸行都是无常的。为什么？因为有生灭、变异、暂时性，以及否定常住性。又因为已生起的诸行会达到住位，在住位时会被老化所困扰，到达衰老时必定会坏灭，所以由于不断受到压迫、具有痛苦性、是痛苦之所依，以及否定快乐，故是苦的。又因为对于"已生起的诸行不要达到住位，已达到住位的不要衰老，已达到衰老的不要坏灭"这三种情况，没有任何人能够做主，它们缺乏这种能做主的特性，所以由于空性、无主性、不能做主，以及否定有我，故是无我的。

707. Evaṃ ādānanikkhepanavasena vassasataparicchinne rūpe tilakkhaṇaṃ āropetvā tato paraṃ vayovuḍḍhatthaṅgamato āropeti. Tattha vayovuḍḍhatthaṅgamo nāma vayavasena vuḍḍhassa vaḍḍhitassa rūpassa atthaṅgamo. Tassa vasena tilakkhaṇaṃ āropetīti attho.

Kathaṃ? So tameva vassasataṃ paṭhamavayena majjhimavayena pacchimavayenāti tīhi vayehi paricchindati. Tattha ādito tettiṃsa vassāni paṭhamavayo nāma. Tato catuttiṃsa majjhimavayo nāma. Tato tettiṃsa pacchimavayo nāmāti. Iti imehi tīhi vayehi paricchinditvā, ‘‘paṭhamavaye pavattaṃ rūpaṃ majjhimavayaṃ appatvā tattheva nirujjhati, tasmā taṃ aniccaṃ. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Majjhimavaye pavattarūpampi pacchimavayaṃ appatvā tattheva nirujjhati, tasmā tampi aniccaṃ dukkhamanattā. Pacchimavaye tettiṃsa vassāni pavattarūpampi maraṇato paraṃ gamanasamatthaṃ nāma natthi, tasmā tampi aniccaṃ dukkhamanattā’’ti tilakkhaṇaṃ āropeti.

708. Evaṃ paṭhamavayādivasena vayovuḍḍhatthaṅgamato tilakkhaṇaṃ āropetvā puna ‘‘mandadasakaṃ, khiḍḍādasakaṃ, vaṇṇadasakaṃ, baladasakaṃ, paññādasakaṃ, hānidasakaṃ, pabbhāradasakaṃ, vaṅkadasakaṃ, momūhadasakaṃ, sayanadasaka’’nti imesaṃ dasannaṃ dasakānaṃ vasena vayovuḍḍhatthaṅgamato tilakkhaṇaṃ āropeti.

Tattha dasakesu tāva vassasatajīvino puggalassa paṭhamāni dasa vassāni mandadasakaṃ nāma, tadā hi so mando hoti capalo kumārako. Tato parāni dasa khiḍḍādasakaṃ nāma, tadā hi so khiḍḍāratibahulo hoti. Tato parāni dasa vaṇṇadasakaṃ nāma, tadā hissa vaṇṇāyatanaṃ vepullaṃ pāpuṇāti. Tato parāni dasa baladasakaṃ nāma, tadā hissa balañca thāmo ca vepullaṃ pāpuṇāti. Tato parāni dasa paññādasakaṃ nāma, tadā hissa paññā suppatiṭṭhitā hoti, pakatiyā kira dubbalapaññassāpi tasmiṃ kāle appamattakā paññā uppajjatiyeva. Tato parāni dasa hānidasakaṃ nāma, tadā hissa khiḍḍārativaṇṇabalapaññā parihāyanti. Tato parāni dasa pabbhāradasakaṃ nāma, tadā hissa attabhāvo purato pabbhāro hoti. Tato parāni dasa vaṅkadasakaṃ nāma, tadā hissa attabhāvo naṅgalakoṭi viya vaṅko hoti. Tato parāni dasa momūhadasakaṃ nāma. Tadā hi so momūho hoti, kataṃ kataṃ pamussati. Tato parāni dasa sayanadasakaṃ nāma, vassasatiko hi sayanabahulova hoti.

Tatrāyaṃ yogī etesaṃ dasakānaṃ vasena vayovuḍḍhatthaṅgamato tilakkhaṇaṃ āropetuṃ iti paṭisañcikkhati – ‘‘paṭhamadasake pavattarūpaṃ dutiyadasakaṃ appatvā tattheva nirujjhati, tasmā taṃ aniccaṃ dukkhamanattā. Dutiyadasake…pe… navamadasake pavattarūpaṃ dasamadasakaṃ appatvā tattheva nirujjhati. Dasamadasake pavattarūpaṃ punabbhavaṃ appatvā idheva nirujjhati, tasmā tampi aniccaṃ dukkhamanattā’’ti tilakkhaṇaṃ āropeti.



我来将这段巴利文直译为简体中文：
707. 这样以取舍的方式在百年期间的色法上配当三共相之后，接着从生老死灭的角度来配当。这里所说的生老死灭，是指依年龄而长大、成长的色法的灭没。意思是依据这个来配当三共相。
如何配当呢？他把这百年分为初年期、中年期、晚年期三个时期。其中，开始的三十三年称为初年期。接着的三十四年称为中年期。最后的三十三年称为晚年期。这样以这三个时期来划分后，他就这样配当三共相："初年期的色法在未到达中年期就在那里灭去，所以它是无常的。凡是无常的就是苦的。凡是苦的就是无我的。中年期的色法也是在未到达晚年期就在那里灭去，所以它也是无常、苦、无我的。晚年期三十三年中生起的色法也没有能够超越死亡的能力，所以它也是无常、苦、无我的。"
708. 这样从初年期等方面观察生老死灭来配当三共相之后，接着又从"懵懂十年、嬉戏十年、容色十年、体力十年、智慧十年、衰退十年、前倾十年、弯曲十年、昏愦十年、卧床十年"这十个十年期的方式，来从生老死灭的角度配当三共相。
其中关于这些十年期，首先对于寿命百岁的人来说，最初的十年称为懵懂十年，因为这时他是个懵懂浮躁的孩童。此后的十年称为嬉戏十年，因为这时他充满嬉戏欢乐。此后的十年称为容色十年，因为这时他的容貌达到圆满。此后的十年称为体力十年，因为这时他的力量和气力达到圆满。此后的十年称为智慧十年，因为这时他的智慧已经确立，据说即使是天生智慧薄弱的人在这时期也会生起一些智慧。此后的十年称为衰退十年，因为这时他的嬉戏、欢乐、容色、体力、智慧都在衰退。此后的十年称为前倾十年，因为这时他的身体向前倾斜。此后的十年称为弯曲十年，因为这时他的身体像犁头一样弯曲。此后的十年称为昏愦十年，因为这时他昏昧愚钝，做过的事情都会忘记。此后的十年称为卧床十年，因为百岁的人大多只能躺卧。
在这里，修行者依据这些十年期，从生老死灭的角度来配当三共相时，这样思维："第一个十年中生起的色法在未到达第二个十年就在那里灭去，所以它是无常、苦、无我的。第二个十年中...乃至...第九个十年中生起的色法在未到达第十个十年就在那里灭去。第十个十年中生起的色法在未到达来世就在这里灭去，所以它也是无常、苦、无我的。"这样来配当三共相。

709. Evaṃ dasakavasena vayovuḍḍhatthaṅgamato tilakkhaṇaṃ āropetvā puna tadeva vassasataṃ pañcapañcavassavasena vīsatikoṭṭhāse katvā vayovuḍḍhatthaṅgamato tilakkhaṇaṃ āropeti. Kathaṃ? So hi iti paṭisañcikkhati – ‘‘paṭhame vassapañcake pavattarūpaṃ dutiyaṃ vassapañcakaṃ appatvā tattheva nirujjhati, tasmā taṃ aniccaṃ dukkhamanattā. Dutiye vassapañcake pavattarūpaṃ tatiyaṃ…pe… ekūnavīsatime vassapañcake pavattarūpaṃ vīsatimaṃ vassapañcakaṃ appatvā tattheva nirujjhati. Vīsatime vassapañcake pavattarūpaṃ maraṇato paraṃ gamanasamatthaṃ nāma natthi, tasmā tampi aniccaṃ dukkhamanattā’’ti.

Evaṃ vīsatikoṭṭhāsavasena vayovuḍḍhatthaṅgamato tilakkhaṇaṃ āropetvā puna pañcavīsati koṭṭhāse katvā catunnaṃ catunnaṃ vassānaṃ vasena āropeti. Tato tettiṃsa koṭṭhāse katvā tiṇṇaṃ tiṇṇaṃ vassānaṃ vasena, paññāsa koṭṭhāse katvā dvinnaṃ dvinnaṃ vassānaṃ vasena, sataṃ koṭṭhāse katvā ekekavassavasena. Tato ekaṃ vassaṃ tayo koṭṭhāse katvā vassānahemantagimhesu tīsu utūsu ekekautuvasena tasmiṃ vayovuḍḍhatthaṅgamarūpe tilakkhaṇaṃ āropeti.

Kathaṃ? ‘‘Vassāne catumāsaṃ pavattarūpaṃ hemantaṃ appatvā tattheva niruddhaṃ. Hemante pavattarūpaṃ gimhaṃ appatvā tattheva niruddhaṃ. Gimhe pavattarūpaṃ puna vassānaṃ appatvā tattheva niruddhaṃ, tasmā taṃ aniccaṃ dukkhamanattā’’ti. Evaṃ āropetvā puna ekaṃ vassaṃ cha koṭṭhāse katvā – ‘‘vassāne dvemāsaṃ pavattarūpaṃ saradaṃ appatvā tattheva niruddhaṃ. Sarade pavattarūpaṃ hemantaṃ. Hemante pavattarūpaṃ sisiraṃ. Sisire pavattarūpaṃ vasantaṃ. Vasante pavattarūpaṃ gimhaṃ. Gimhe pavattarūpaṃ puna vassānaṃ appatvā tattheva niruddhaṃ, tasmā aniccaṃ dukkhamanattā’’ti evaṃ tasmiṃ vayovuḍḍhatthaṅgamarūpe tilakkhaṇaṃ āropeti.

Evaṃ āropetvā tato kāḷajuṇhavasena – ‘‘kāḷe pavattarūpaṃ juṇhaṃ appatvā. Juṇhe pavattarūpaṃ kāḷaṃ appatvā tattheva niruddhaṃ, tasmā aniccaṃ dukkhamanattā’’ti tilakkhaṇaṃ āropeti. Tato rattindivavasena – ‘‘rattiṃ pavattarūpaṃ divasaṃ appatvā tattheva niruddhaṃ. Divasaṃ pavattarūpampi rattiṃ appatvā tattheva niruddhaṃ, tasmā aniccaṃ dukkhamanattā’’ti tilakkhaṇaṃ āropeti. Tato tadeva rattindivaṃ pubbaṇhādivasena cha koṭṭhāse katvā – ‘‘pubbaṇhe pavattarūpaṃ majjhanhaṃ appatvā. Majjhanhe pavattarūpaṃ sāyanhaṃ. Sāyanhe pavattarūpaṃ paṭhamayāmaṃ. Paṭhamayāme pavattarūpaṃ majjhimayāmaṃ. Majjhimayāme pavattarūpaṃ pacchimayāmaṃ appatvā tattheva niruddhaṃ. Pacchimayāme pavattarūpaṃ puna pubbaṇhaṃ appatvā tattheva niruddhaṃ, tasmā aniccaṃ dukkhamanattā’’ti tilakkhaṇaṃ āropeti.



我来将这段巴利文直译为简体中文：
709. 这样依据十年期从生老死灭的角度配当三共相之后，接着又把这百年以每五年为一期分成二十个部分，从生老死灭的角度来配当三共相。如何配当呢？他这样思维："第一个五年期中生起的色法在未到达第二个五年期就在那里灭去，所以它是无常、苦、无我的。第二个五年期中生起的色法在未到达第三个...乃至...第十九个五年期中生起的色法在未到达第二十个五年期就在那里灭去。第二十个五年期中生起的色法没有能够超越死亡的能力，所以它也是无常、苦、无我的。"
这样以二十个部分从生老死灭的角度配当三共相之后，接着又分成二十五个部分，以每四年为一期来配当。然后分成三十三个部分，以每三年为一期来配当；分成五十个部分，以每两年为一期来配当；分成一百个部分，以每一年为一期来配当。然后将一年分成三个部分，按雨季、冬季、夏季三个季节，以每一个季节为一期，在这生老死灭的色法上配当三共相。
如何配当呢？"雨季四个月中生起的色法在未到达冬季就在那里灭去。冬季中生起的色法在未到达夏季就在那里灭去。夏季中生起的色法在未到达下一个雨季就在那里灭去，所以它是无常、苦、无我的。"这样配当之后，又将一年分成六个部分："雨季两个月中生起的色法在未到达秋季就在那里灭去。秋季中生起的色法未到达冬季。冬季中生起的色法未到达寒季。寒季中生起的色法未到达春季。春季中生起的色法未到达夏季。夏季中生起的色法在未到达下一个雨季就在那里灭去，所以是无常、苦、无我的。"这样在这生老死灭的色法上配当三共相。
这样配当之后，接着依据黑月、白月："黑月中生起的色法在未到达白月。白月中生起的色法在未到达黑月就在那里灭去，所以是无常、苦、无我的。"这样配当三共相。然后依据昼夜："夜间生起的色法在未到达白天就在那里灭去。白天生起的色法也在未到达夜晚就在那里灭去，所以是无常、苦、无我的。"这样配当三共相。然后又将这昼夜依据上午等分成六个部分："上午生起的色法在未到达中午。中午生起的色法未到达傍晚。傍晚生起的色法未到达初夜。初夜生起的色法未到达中夜。中夜生起的色法在未到达后夜就在那里灭去。后夜生起的色法在未到达下一个上午就在那里灭去，所以是无常、苦、无我的。"这样配当三共相。

710. Evaṃ āropetvā puna tasmiṃyeva rūpe abhikkamapaṭikkamaālokanavilokanasamiñjanapasāraṇavasena – ‘‘abhikkame pavattarūpaṃ paṭikkamaṃ appatvā tattheva nirujjhati. Paṭikkame pavattarūpaṃ ālokanaṃ. Ālokane pavattarūpaṃ vilokanaṃ. Vilokane pavattarūpaṃ samiñjanaṃ. Samiñjane pavattarūpaṃ pasāraṇaṃ appatvā tattheva nirujjhati. Tasmā aniccaṃ dukkhamanattā’’ti tilakkhaṇaṃ āropeti.

Tato ekapadavāraṃ uddharaṇa atiharaṇavītiharaṇavossajjanasannikkhepanasannirumbhanavasena cha koṭṭhāse karoti.

Tattha uddharaṇaṃ nāma pādassa bhūmito ukkhipanaṃ. Atiharaṇaṃ nāma purato haraṇaṃ. Vītiharaṇaṃ nāma khāṇukaṇṭakadīghajātiādīsu kiñcideva disvā ito cito ca pādasañcāraṇaṃ. Vossajjanaṃ nāma pādassa heṭṭhā oropanaṃ. Sannikkhepanaṃ nāma pathavītale ṭhapanaṃ. Sannirumbhanaṃ nāma puna pāduddharaṇakāle pādassa pathaviyā saddhiṃ abhinippīḷanaṃ. Tattha uddharaṇe pathavīdhātu āpodhātūti dve dhātuyo omattā honti mandā, itarā dve adhimattā honti balavatiyo. Tathā atiharaṇavītiharaṇesu. Vossajjane tejodhātu vāyodhātūti dve dhātuyo omattā honti mandā, itarā dve adhimattā honti balavatiyo. Tathā sannikkhepanasannirumbhanesu. Evaṃ cha koṭṭhāse katvā tesaṃ vasena tasmiṃ vayovuḍḍhatthaṅgamarūpe tilakkhaṇaṃ āropeti.

Kathaṃ? So iti paṭisañcikkhati – ‘‘yā uddharaṇe pavattā dhātuyo, yāni ca tadupādāyarūpāni, sabbe te dhammā atiharaṇaṃ appatvā ettheva nirujjhanti, tasmā aniccā dukkhā anattā. Tathā atiharaṇe pavattā vītiharaṇaṃ. Vītiharaṇe pavattā vossajjanaṃ. Vossajjane pavattā sannikkhepanaṃ. Sannikkhepane pavattā sannirumbhanaṃ appatvā ettheva nirujjhanti. Iti tattha tattha uppannā itaraṃ itaraṃ koṭṭhāsaṃ appatvā tattha tattheva pabbaṃ pabbaṃ sandhi sandhi odhi odhi hutvā tattakapāle pakkhittatilā viya taṭataṭāyantā saṅkhārā bhijjanti. Tasmā aniccā dukkhā anattā’’ti. Tassevaṃ pabbapabbagate saṅkhāre vipassato rūpasammasanaṃ sukhumaṃ hoti.



我来将这段巴利文直译为简体中文：
710. 这样配当之后，又在同一个色法上，依据前进、后退、前望、周顾、屈伸等方式："前进时生起的色法在未到达后退就在那里灭去。后退时生起的色法未到达前望。前望时生起的色法未到达周顾。周顾时生起的色法未到达屈曲。屈曲时生起的色法在未到达伸展就在那里灭去。所以是无常、苦、无我的。"这样配当三共相。
然后把一步的过程依据提起、向前、移动、下放、置地、压印分成六个部分。
其中，提起是指把脚从地面上抬起。向前是指向前移动。移动是指看到树桩、荆棘、长草等某些东西时，把脚向这边那边移动。下放是指把脚向下放。置地是指放在地面上。压印是指在下一次抬脚时，脚与地面的压迫。其中在提起时，地界、水界这两界微弱柔和，其他两界（火界、风界）强盛有力。在向前和移动时也是如此。在下放时，火界、风界这两界微弱柔和，其他两界（地界、水界）强盛有力。在置地和压印时也是如此。这样分成六个部分后，依据这些在这生老死灭的色法上配当三共相。
如何配当呢？他这样思维："在提起时生起的诸界和依此而有的色法，所有这些法在未到达向前就在这里灭去，所以是无常、苦、无我的。同样地，向前时生起的法未到达移动。移动时生起的法未到达下放。下放时生起的法未到达置地。置地时生起的法在未到达压印就在这里灭去。这样在各个地方生起的法在未到达其他部分就在各个地方灭去，就像节节、关节关节、界限界限，如同放在热锅上的芝麻发出噼啪声一样，诸行破灭。所以是无常、苦、无我的。"当他这样观察节节之间的诸行时，对色法的观察变得细致。

711. Sukhumatte ca panassa idaṃ opammaṃ. Eko kira dārutiṇukkādīsu kataparicayo adiṭṭhapubbapadīpo paccantavāsiko nagaramāgamma antarāpaṇe jalamānaṃ padīpaṃ disvā ekaṃ purisaṃ pucchi ambho ‘‘kiṃ nāmetaṃ evaṃ manāpa’’nti? Tamenaṃ so āha ‘‘kimettha manāpaṃ, padīpo nāmesa telakkhayena vaṭṭikkhayena ca gatamaggopissa na paññāyissatī’’ti. Tamañño evamāha ‘‘idaṃ oḷārikaṃ, imissā hi vaṭṭiyā anupubbena ḍayhamānāya tatiyabhāge tatiyabhāge jālā itarītaraṃ padesaṃ appatvāva nirujjhissatī’’ti. Tamañño evamāha ‘‘idampi oḷārikaṃ, imissā hi aṅgulaṅgulantare aḍḍhaṅgulaḍḍhaṅgulantare tantumhi tantumhi aṃsumhi aṃsumhi jālā itarītaraṃ aṃsuṃ appatvāva nirujjhissati. Aṃsuṃ pana muñcitvā na sakkā jālaṃ paññāpetu’’nti.

Tattha ‘‘telakkhayena vaṭṭikkhayena ca padīpassa gatamaggopi na paññāyissatī’’ti purisassa ñāṇaṃ viya yogino ādānanikkhepanato vassasatena paricchinnarūpe tilakkhaṇāropanaṃ. ‘‘Vaṭṭiyā tatiyabhāge tatiyabhāge jālā itarītaraṃ padesaṃ appatvāva nirujjhissatī’’ti purisassa ñāṇaṃ viya yogino vassasatassa tatiyakoṭṭhāsaparicchinne vayovuḍḍhatthaṅgamarūpe tilakkhaṇāropanaṃ. ‘‘Aṅgulaṅgulantare jālā itarītaraṃ appatvāva nirujjhissatī’’ti purisassa ñāṇaṃ viya yogino dasavassa pañcavassa catuvassa tivassa dvivassa ekavassa paricchinne rūpe tilakkhaṇāropanaṃ. ‘‘Aḍḍhaṅgulaḍḍhaṅgulantare jālā itarītaraṃ appatvāva nirujjhissatī’’ti purisassa ñāṇaṃ viya yogino ekekautuvasena ekaṃ vassaṃ tidhā, chadhā ca vibhajitvā catumāsa-dvimāsaparicchinne rūpe tilakkhaṇāropanaṃ. ‘‘Tantumhi tantumhi jālā itarītaraṃ appatvāva nirujjhissatī’’ti purisassa ñāṇaṃ viya yogino kāḷajuṇhavasena, rattindivavasena, ekarattindivaṃ cha koṭṭhāse katvā pubbaṇhādivasena ca paricchinne rūpe tilakkhaṇāropanaṃ. ‘‘Aṃsumhi aṃsumhi jālā itarītaraṃ appatvāva nirujjhissatī’’ti purisassa ñāṇaṃ viya yogino abhikkamādivasena ceva uddharaṇādīsu ca ekekakoṭṭhāsavasena paricchinne rūpe tilakkhaṇāropananti.

712. So evaṃ nānākārehi vayovuḍḍhatthaṅgamarūpe tilakkhaṇaṃ āropetvā puna tadeva rūpaṃ visaṅkharitvā āhāramayādivasena cattāro koṭṭhāse katvā ekekakoṭṭhāse tilakkhaṇaṃ āropeti. Tatrāssa āhāramayaṃ rūpaṃ chātasuhitavasena pākaṭaṃ hoti. Chātakāle samuṭṭhitaṃ rūpaṃ hi jhattaṃ hoti kilantaṃ, jhāmakhāṇuko viya, aṅgārapacchiyaṃ nilīnakāko viya ca dubbaṇṇaṃ dussaṇṭhitaṃ. Suhitakāle samuṭṭhitaṃ dhātaṃ pīṇitaṃ mudu siniddhaṃ phassavantaṃ hoti. So taṃ pariggahetvā ‘‘chātakāle pavattarūpaṃ suhitakālaṃ appatvā ettheva nirujjhati. Suhitakāle samuṭṭhitampi chātakālaṃ appatvā ettheva nirujjhati, tasmā taṃ aniccaṃ dukkhamanattā’’ti evaṃ tattha tilakkhaṇaṃ āropeti.

713.Utumayaṃ sītuṇhavasena pākaṭaṃ hoti. Uṇhakāle samuṭṭhitaṃ rūpaṃ hi jhattaṃ hoti kilantaṃ dubbaṇṇaṃ. Sītautunā samuṭṭhitaṃ rūpaṃ dhātaṃ pīṇitaṃ siniddhaṃ hoti. So taṃ pariggahetvā ‘‘uṇhakāle pavattarūpaṃ sītakālaṃ appatvā ettheva nirujjhati. Sītakāle pavattarūpaṃ uṇhakālaṃ appatvā ettheva nirujjhati, tasmā taṃ aniccaṃ dukkhamanattā’’ti evaṃ tattha tilakkhaṇaṃ āropeti.



我来将这段巴利文直译为简体中文：
711. 关于这种细致性，这里有一个譬喻。据说有一个边境居民，只见过木柴火把等，从未见过灯。他来到城里，在市场中看到一盏点燃的灯，就问一个人："喂，这么美妙的是什么东西？"那人对他说："有什么美妙的，这叫做灯，等到油耗尽、灯芯烧完时，它走过的路径都看不见了。"另一个人这样说："这说得太粗略了，这灯芯渐渐燃烧时，每三分之一段的火焰在未到达其他部分就灭去了。"又一个人说："这也还是粗略的，在每一指节之间、每半指节之间、每一纤维之间、每一光线之间，火焰在未到达其他光线就灭去了。离开了光线就不能说有火焰存在。"
其中，那个说"因为油耗尽和灯芯烧完，灯走过的路径都看不见了"的人的智慧，就像修行者以取舍的方式在百年期间的色法上配当三共相。那个说"灯芯每三分之一段的火焰在未到达其他部分就灭去"的人的智慧，就像修行者在百年三等分的生老死灭的色法上配当三共相。那个说"每指节之间的火焰在未到达其他部分就灭去"的人的智慧，就像修行者在十年、五年、四年、三年、二年、一年期间的色法上配当三共相。那个说"每半指节之间的火焰在未到达其他部分就灭去"的人的智慧，就像修行者以每个季节为单位把一年分成三份或六份，在四个月、两个月期间的色法上配当三共相。那个说"每一纤维之间的火焰在未到达其他部分就灭去"的人的智慧，就像修行者依据黑月白月、昼夜，以及将一昼夜分成六份依据上午等时段划分的色法上配当三共相。那个说"每一光线之间的火焰在未到达其他部分就灭去"的人的智慧，就像修行者依据前进等方式以及在提起等每一个部分中的色法上配当三共相。
712. 他这样以各种方式在生老死灭的色法上配当三共相之后，接着又将同一色法分解，依据食所生等分成四个部分，在每一部分上配当三共相。其中，对他来说，食所生色法通过饥饱的状态变得明显。因为在饥饿时生起的色法是枯槁、疲惫的，就像烧焦的木桩，或者像蹲在炭火盆里的乌鸦一样，颜色不好，形状不好。在饱足时生起的色法是饱满、丰润、柔软、滑润、有触感的。他把握这点后："饥饿时生起的色法在未到达饱足时就在这里灭去。饱足时生起的色法也在未到达饥饿时就在这里灭去，所以它是无常、苦、无我的。"这样在其中配当三共相。
713. 温度所生[的色法]通过冷热而变得明显。因为在热时生起的色法是枯槁、疲惫、颜色不好的。由冷的气候生起的色法是饱满、丰润、滑润的。他把握这点后："热时生起的色法在未到达冷时就在这里灭去。冷时生起的色法在未到达热时就在这里灭去，所以它是无常、苦、无我的。"这样在其中配当三共相。

714.Kammajaṃ āyatanadvāravasena pākaṭaṃ hoti. Cakkhudvārasmiṃ hi cakkhukāyabhāvadasakavasena tiṃsa kammajarūpāni, upatthambhakāni pana tesaṃ utucittāhārasamuṭṭhānāni catuvīsatīti catupaṇṇāsa honti. Tathā sotaghānajivhādvāresu. Kāyadvāre kāyabhāvadasakavasena ceva utusamuṭṭhānādivasena ca catucattālīsa. Manodvāre hadayavatthukāyabhāvadasakavasena ceva utusamuṭṭhānādivasena ca catupaṇṇāsameva.

So sabbampi taṃ rūpaṃ pariggahetvā ‘‘cakkhudvāre pavattarūpaṃ sotadvāraṃ appatvā ettheva nirujjhati. Sotadvāre pavattarūpaṃ ghānadvāraṃ. Ghānadvāre pavattarūpaṃ jivhādvāraṃ. Jivhādvāre pavattarūpaṃ kāyadvāraṃ. Kāyadvāre pavattarūpaṃ manodvāraṃ appatvā ettheva nirujjhati, tasmā taṃ aniccaṃ dukkhamanattā’’ti evaṃ tattha tilakkhaṇaṃ āropeti.

715.Cittasamuṭṭhānaṃ somanassitadomanassitavasena pākaṭaṃ hoti, somanassitakāle uppannaṃ hi rūpaṃ siniddhaṃ mudu pīṇitaṃ phassavantaṃ hoti. Domanassitakāle uppannaṃ jhattaṃ kilantaṃ dubbaṇṇaṃ hoti. So taṃ pariggahetvā ‘‘somanassitakāle pavattarūpaṃ domanassitakālaṃ appatvā ettheva nirujjhati. Domanassitakāle pavattarūpaṃ somanassitakālaṃ appatvā ettheva nirujjhati, tasmā taṃ aniccaṃ dukkhamanattā’’ti evaṃ tattha tilakkhaṇaṃ āropeti.

Tassevaṃ cittasamuṭṭhānarūpaṃ pariggahetvā tattha tilakkhaṇaṃ āropayato ayamattho pākaṭo hoti –

Jīvitaṃ attabhāvo ca, sukhadukkhā ca kevalā;

Ekacittasamāyuttā, lahuso vattate khaṇo.

Cullāsīti sahassāni, kappaṃ tiṭṭhanti ye marū;

Na tveva tepi tiṭṭhanti, dvīhi cittehi samohitā.

Ye niruddhā marantassa, tiṭṭhamānassa vā idha;

Sabbeva sadisā khandhā, gatā appaṭisandhikā.

Anantarā ca ye bhaggā, ye ca bhaggā anāgate;

Tadantarā niruddhānaṃ, vesamaṃ natthi lakkhaṇe.

Anibbattena na jāto, paccuppannena jīvati;

Cittabhaṅgā mato loko, paññatti paramatthiyā.

Anidhānagatā bhaggā, puñjo natthi anāgate;

Nibbattā yepi tiṭṭhanti, āragge sāsapūpamā.

Nibbattānañca dhammānaṃ, bhaṅgo nesaṃ purakkhato;

Palokadhammā tiṭṭhanti, purāṇehi amissitā.

Adassanato āyanti, bhaggā gacchantudassanaṃ;

Vijjuppādova ākāse, uppajjanti vayanti cāti. (mahāni. 10);


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714. 业生色法通过处门而显现。在眼门中，以眼、身、性别十法而有三十种业生色，而支持它们的温生、心生、食生色有二十四种，总共五十四种。耳门、鼻门、舌门也是如此。在身门中，以身、性别十法以及温生等色法共四十四种。在意门中，以心所依处、身、性别十法以及温生等色法也是五十四种。
观察所有这些色法后，"眼门中生起的色法在未到达耳门之前就在此灭去。耳门中生起的色法在未到达鼻门之前就灭去。鼻门中生起的色法在未到达舌门之前就灭去。舌门中生起的色法在未到达身门之前就灭去。身门中生起的色法在未到达意门之前就在此灭去，因此它是无常、苦、无我"，如是于此观照三相。
715. 心生色法通过喜、忧而显现。喜时生起的色法是滑润、柔软、丰满、有触感的。忧时生起的色法是憔悴、疲惫、不悦目的。观察这些后，"喜时生起的色法在未到达忧时就在此灭去。忧时生起的色法在未到达喜时就在此灭去，因此它是无常、苦、无我"，如是于此观照三相。
如是观察心生色法并观照其三相时，此义显现：
生命与自体，以及苦乐等，
与一心相应，刹那速流转。
居天八万四，千劫住世间，
然彼亦不住，二心同一时。
临终者所灭，现存者亦然，
诸蕴皆相同，去已不重生。
前灭与后坏，未来终破灭，
其间所灭者，相无有差别。
不生故非生，现在活当下，
心灭故世亡，唯名非实义。
已灭无存处，未来无积聚，
现生暂时住，如针尖芥子。
诸法既生起，毁灭随其后，
坏灭法暂住，不与旧相混。
从无见处来，灭已趣不见，
如空电光现，生起复坏灭。

716. Evaṃ āhāramayādīsu tilakkhaṇaṃ āropetvā puna dhammatārūpe tilakkhaṇaṃ āropeti. Dhammatārūpaṃ nāma bahiddhā anindriyabaddhaṃ ayalohatipusīsasuvaṇṇarajatamuttāmaṇiveḷuriyasaṅkhasilāpavāḷalohitaṅgamasāragallabhūmipāsāṇapabbatatiṇarukkhalatādibhedaṃ vivaṭṭakappato paṭṭhāya uppajjanakarūpaṃ. Tadassa asokaṅkurādivasena pākaṭaṃ hoti.

Asokaṅkuraṃ hi āditova tanurattaṃ hoti, tato dvīhatīhaccayena ghanarattaṃ, puna dvīhatīhaccayena mandarattaṃ, tato taruṇapallavavaṇṇaṃ, tato pariṇatapallavavaṇṇaṃ, tato haritapaṇṇavaṇṇaṃ. Tato nīlapaṇṇavaṇṇaṃ. Tato nīlapaṇṇavaṇṇakālato paṭṭhāya sabhāgarūpasantatimanuppabandhāpayamānaṃ saṃvaccharamattena paṇḍupalāsaṃ hutvā vaṇṭato chijjitvā patati.

So taṃ pariggahetvā ‘‘tanurattakāle pavattarūpaṃ ghanarattakālaṃ appatvā nirujjhati. Ghanarattakāle pavattarūpaṃ mandarattakālaṃ. Mandarattakāle pavattarūpaṃ taruṇapallavavaṇṇakālaṃ. Taruṇapallavavaṇṇakāle pavattaṃ pariṇatapallavavaṇṇakālaṃ. Pariṇatapallavavaṇṇakāle pavattaṃ haritapaṇṇavaṇṇakālaṃ . Haritapaṇṇakāle pavattaṃ nīlapaṇṇavaṇṇakālaṃ. Nīlapaṇṇavaṇṇakāle pavattaṃ paṇḍupalāsakālaṃ. Paṇḍupalāsakāle pavattaṃ vaṇṭato chijjitvā patanakālaṃ appatvāva nirujjhati, tasmā taṃ aniccaṃ dukkhamanattā’’ti tilakkhaṇaṃ āropeti, evaṃ tattha tilakkhaṇaṃ āropetvā iminā nayena sabbampi dhammatārūpaṃ sammasati.

Evaṃ tāva rūpasattakavasena tilakkhaṇaṃ āropetvā saṅkhāre sammasati.

Arūpasattakasammasanakathā

717. Yaṃ pana vuttaṃ ‘‘arūpasattakavasenā’’ti, tattha ayaṃ mātikā – kalāpato, yamakato, khaṇikato, paṭipāṭito, diṭṭhiugghāṭanato, mānasamugghāṭanato, nikantipariyādānatoti.

Tattha kalāpatoti phassapañcamakā dhammā. Kathaṃ kalāpato sammasatīti? Idha bhikkhu iti paṭisañcikkhati – ‘‘ye ime ‘kesā aniccā dukkhā anattā’ti sammasane uppannā phassapañcamakā dhammā, ye ca ‘lomā…pe… matthaluṅgaṃ aniccaṃ dukkhamanattā’ti sammasane uppannā phassapañcamakā dhammā, sabbe te itarītaraṃ appatvā pabbaṃpabbaṃ odhiodhi hutvā tattakapāle pakkhittatilā viya taṭataṭāyantā vinaṭṭhā, tasmā aniccā dukkhā anattā’’ti. Ayaṃ tāva visuddhikathāyaṃ nayo.

Ariyavaṃsakathāyaṃ pana ‘‘heṭṭhā rūpasattake sattasu ṭhānesu ‘rūpaṃ aniccaṃ dukkhamanattā’ti pavattaṃ cittaṃ aparena cittena ‘aniccaṃ dukkhamanattā’ti sammasanto ‘kalāpato sammasatī’ti’’ vuttaṃ, taṃ yuttataraṃ. Tasmā sesānipi teneva nayena vibhajissāma.

718.Yamakatoti idha bhikkhu ādānanikkheparūpaṃ ‘‘aniccaṃ dukkhamanattā’’ti sammasitvā tampi cittaṃ aparena cittena ‘‘aniccaṃ dukkhamanattā’’ti sammasati. Vayovuḍḍhatthaṅgamarūpaṃ, āhāramayaṃ, utumayaṃ, kammajaṃ, cittasamuṭṭhānaṃ, dhammatārūpaṃ ‘‘aniccaṃ dukkhamanattā’’ti sammasitvā tampi cittaṃ aparena cittena ‘‘aniccaṃ dukkhamanattā’’ti sammasati. Evaṃ yamakato sammasati nāma.



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716. 如是观照食所生等色法的三相后，再观照法性色的三相。所谓法性色，即外在的非根所系属的铁、铜、锡、铅、金、银、珍珠、宝石、猫眼石、贝壳、石头、珊瑚、红玉、树心、土地、岩石、山岳、草、树、藤等种类，从世界形成劫以来生起的色法。这对他来说通过无忧树芽等而显现。
无忧树芽最初是淡红色，两三天后变成深红色，又过两三天后变成浅红色，然后变成嫩叶色，再变成成熟叶色，接着变成绿叶色，然后变成青叶色。从青叶色时期开始，相似色相续不断持续约一年后，变成黄叶，从茎上脱落坠地。
他观察这些后，"淡红色时的色法在未到达深红色时就灭去。深红色时的色法在未到达浅红色时就灭去。浅红色时的色法在未到达嫩叶色时就灭去。嫩叶色时生起的色法在未到达成熟叶色时就灭去。成熟叶色时生起的色法在未到达绿叶色时就灭去。绿叶色时生起的色法在未到达青叶色时就灭去。青叶色时生起的色法在未到达黄叶时就灭去。黄叶时生起的色法在未到达从茎上脱落坠地时就灭去，因此它是无常、苦、无我"，如是观照三相。如是于此观照三相后，以此方法思维一切法性色。
如是首先依色七法观照三相后，思维诸行。
无色七法思维品
717. 所说"依无色七法"，其中这是纲要：依聚、依双、依刹那、依次第、依见断、依慢断、依爱尽。
其中"依聚"是指以触为第五的诸法。如何依聚思维？在此比丘如是思惟："凡是在'发是无常、苦、无我'的思维中生起的以触为第五的诸法，以及在'毛...乃至...脑是无常、苦、无我'的思维中生起的以触为第五的诸法，这一切在未到达彼此之前，一段段、一界界地，如同投入热锅的芝麻发出噼啪声般消失，因此是无常、苦、无我。"这是清净道论中的方法。
但在圣种论中说："在下面色七法的七处中，以'色是无常、苦、无我'而生起的心，以后续的心思维'是无常、苦、无我'，称为'依聚思维'"，这更为恰当。因此我们也将以此方法解释其余的。
718. "依双"是指在此比丘思维取舍色是"无常、苦、无我"后，又以后续的心思维那个心是"无常、苦、无我"。思维衰老灭没色、食所生色、温所生色、业生色、心所生色、法性色是"无常、苦、无我"后，又以后续的心思维那个心是"无常、苦、无我"。如是称为依双思维。

719.Khaṇikatoti idha bhikkhu ādānanikkheparūpaṃ ‘‘aniccaṃ dukkhamanattā’’ti sammasitvā taṃ paṭhamacittaṃ dutiyacittena, dutiyaṃ tatiyena, tatiyaṃ catutthena, catutthaṃ pañcamena ‘‘etampi aniccaṃ dukkhamanattā’’ti sammasati. Vayovuḍḍhatthaṅgamarūpaṃ, āhāramayaṃ, utumayaṃ, kammajaṃ, cittasamuṭṭhānaṃ, dhammatārūpaṃ ‘‘aniccaṃ dukkhamanattā’’ti sammasitvā taṃ paṭhamacittaṃ dutiyacittena, dutiyaṃ tatiyena, tatiyaṃ catutthena, catutthaṃ pañcamena ‘‘etampi aniccaṃ dukkhamanattā’’ti sammasati. Evaṃ rūpapariggāhakacittato paṭṭhāya cattāri cattāri cittāni sammasanto khaṇikato sammasati nāma.

720.Paṭipāṭitoti ādānanikkheparūpaṃ ‘‘aniccaṃ dukkhamanattā’’ti sammasitvā taṃ paṭhamacittaṃ dutiyacittena, dutiyaṃ tatiyena, tatiyaṃ catutthena…pe… dasamaṃ ekādasamena ‘‘etampi aniccaṃ dukkhamanattā’’ti sammasati. Vayovuḍḍhatthaṅgamarūpaṃ, āhāramayaṃ, utumayaṃ, kammajaṃ, cittasamuṭṭhānaṃ, dhammatārūpaṃ ‘‘aniccaṃ dukkhamanattā’’ti sammasitvā taṃ paṭhamacittaṃ dutiyacittena, dutiyaṃ tatiyena, tatiyaṃ catutthena…pe… dasamaṃ ekādasamena ‘‘etampi aniccaṃ dukkhamanattā’’ti evaṃ vipassanā paṭipāṭiyā sakalampi divasabhāgaṃ sammasituṃ vaṭṭeyya. Yāva dasamacittasammasanā pana rūpakammaṭṭhānampi arūpakammaṭṭhānampi paguṇaṃ hoti. Tasmā dasameyeva ṭhapetabbanti vuttaṃ. Evaṃ sammasanto paṭipāṭito sammasati nāma.



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719. "依刹那"是指在此比丘思维取舍色是"无常、苦、无我"后，以第二心思维那第一心，以第三心思维第二心，以第四心思维第三心，以第五心思维第四心"这也是无常、苦、无我"。思维衰老灭没色、食所生色、温所生色、业生色、心所生色、法性色是"无常、苦、无我"后，以第二心思维那第一心，以第三心思维第二心，以第四心思维第三心，以第五心思维第四心"这也是无常、苦、无我"。如是从把握色法的心开始，思维每四个心，称为依刹那思维。
720. "依次第"是指思维取舍色是"无常、苦、无我"后，以第二心思维那第一心，以第三心思维第二心，以第四心思维第三心...乃至...以第十一心思维第十心"这也是无常、苦、无我"。思维衰老灭没色、食所生色、温所生色、业生色、心所生色、法性色是"无常、苦、无我"后，以第二心思维那第一心，以第三心思维第二心，以第四心思维第三心...乃至...以第十一心思维第十心"这也是无常、苦、无我"。如是可以依次第修观整整一天。但是到第十个心的思维，色业处和无色业处都已熟练。因此说应止于第十个。如是思维称为依次第思维。


721.Diṭṭhiugghāṭanato mānaugghāṭanato nikantipariyādānatoti imesu tīsu visuṃ sammasananayo nāma natthi. Yaṃ panetaṃ heṭṭhā rūpaṃ, idha ca arūpaṃ pariggahitaṃ, taṃ passanto rūpārūpato uddhaṃ aññaṃ sattaṃ nāma na passati. Sattassa adassanato paṭṭhāya sattasaññā ugghāṭitā hoti. Sattasaññaṃ ugghāṭitacittena saṅkhāre pariggaṇhato diṭṭhi nuppajjati. Diṭṭhiyā anuppajjamānāya diṭṭhi ugghāṭitā nāma hoti. Diṭṭhiugghāṭitacittena saṅkhāre pariggaṇhato māno nuppajjati. Māne anuppajjante māno samugghāṭito nāma hoti. Mānasamugghāṭitacittena saṅkhāre pariggaṇhato taṇhā nuppajjati. Taṇhāya anuppajjantiyā nikanti pariyādiṇṇā nāma hotīti idaṃ tāva visuddhikathāyaṃ vuttaṃ.

Ariyavaṃsakathāyaṃ pana ‘‘diṭṭhiugghāṭanato mānasamugghāṭanato nikantipariyādānato’’ti mātikaṃ ṭhapetvā ayaṃ nayo dassito.

‘‘Ahaṃ vipassāmi, mama vipassanā’’ti gaṇhato hi diṭṭhisamugghāṭanaṃ nāma na hoti. ‘‘Saṅkhārāva saṅkhāre vipassanti sammasanti vavatthapenti pariggaṇhanti paricchindantī’’ti gaṇhato pana diṭṭhiugghāṭanaṃ nāma hoti.

‘‘Suṭṭhu vipassāmi, manāpaṃ vipassāmī’’ti gaṇhato mānasamugghāṭo nāma na hoti. ‘‘Saṅkhārāva saṅkhāre vipassanti sammasanti vavatthapenti pariggaṇhanti paricchindantī’’ti gaṇhato pana mānasamugghāṭo nāma hoti.

‘‘Vipassituṃ sakkomī’’ti vipassanaṃ assādentassa nikantipariyādānaṃ nāma na hoti. ‘‘Saṅkhārāva saṅkhāre vipassanti sammasanti vavatthapenti pariggaṇhanti paricchindantī’’ti gaṇhato pana nikantipariyādānaṃ nāma hoti.

Sace saṅkhārā attā bhaveyyuṃ, attāti gahetuṃ vaṭṭeyyuṃ, anattā ca pana attāti gahitā, tasmā te avasavattanaṭṭhena anattā, hutvā abhāvaṭṭhena aniccā, uppādavayapaṭipīḷanaṭṭhena dukkhāti passato diṭṭhiugghāṭanaṃ nāma hoti.

Sace saṅkhārā niccā bhaveyyuṃ, niccāti gahetuṃ vaṭṭeyyuṃ, aniccā ca pana niccāti gahitā, tasmā te hutvā abhāvaṭṭhena aniccā, uppādavayapaṭipīḷanaṭṭhena dukkhā, avasavattanaṭṭhena anattāti passato mānasamugghāṭo nāma hoti.

Sace saṅkhārā sukhā bhaveyyuṃ, sukhāti gahetuṃ vaṭṭeyyuṃ, dukkhā ca pana sukhāti gahitā, tasmā te uppādavayapaṭipīḷanaṭṭhena dukkhā, hutvā abhāvaṭṭhena aniccā, avasavattanaṭṭhena anattāti passato nikantipariyādānaṃ nāma hoti.

Evaṃ saṅkhāre anattato passantassa diṭṭhisamugghāṭanaṃ nāma hoti. Aniccato passantassa mānasamugghāṭanaṃ nāma hoti. Dukkhato passantassa nikantipariyādānaṃ nāma hoti. Iti ayaṃ vipassanā attano attano ṭhāneyeva tiṭṭhatīti.

Evaṃ arūpasattakavasenāpi tilakkhaṇaṃ āropetvā saṅkhāre sammasati. Ettāvatā panassa rūpakammaṭṭhānampi arūpakammaṭṭhānampi paguṇaṃ hoti.



721.删除邪见、削除我慢、断绝爱着这三者，没有各自独立的观照方法。此前所观照的色法和此处所观照的非色法，在观看时，除了色法和非色法之外，看不到有所谓的"众生"存在。从看不到"众生"开始，众生想就被破除了。以破除众生想的心观照诸行时，邪见就不会生起。当邪见不生起时，就称为删除了邪见。以删除邪见的心观照诸行时，我慢就不会生起。当我慢不生起时，就称为削除了我慢。以削除我慢的心观照诸行时，爱欲就不会生起。当爱欲不生起时，就称为断绝了爱着。这是在清净道论中所说的。
而在圣种论中，立下"删除邪见、削除我慢、断绝爱着"的纲要后，展示了这样的方法：
如果执着"我在观禅，这是我的观禅"，就不能称为删除邪见。但是如果领悟"只是诸行在观照诸行，在思惟，在确定，在把握，在辨别"，这就称为删除邪见。
如果执着"我观禅观得很好，我观禅观得令人满意"，就不能称为削除我慢。但是如果领悟"只是诸行在观照诸行，在思惟，在确定，在把握，在辨别"，这就称为削除我慢。
如果贪爱观禅想着"我能够观禅"，就不能称为断绝爱着。但是如果领悟"只是诸行在观照诸行，在思惟，在确定，在把握，在辨别"，这就称为断绝爱着。
如果诸行是我，就应该可以把它们当作我来执取，但实际上它们是无我却被执取为我，因此看到它们以不受控制为特征故是无我，以生起后消失为特征故是无常，以生灭压迫为特征故是苦，这就称为删除邪见。
如果诸行是常，就应该可以把它们当作常来执取，但实际上它们是无常却被执取为常，因此看到它们以生起后消失为特征故是无常，以生灭压迫为特征故是苦，以不受控制为特征故是无我，这就称为削除我慢。
如果诸行是乐，就应该可以把它们当作乐来执取，但实际上它们是苦却被执取为乐，因此看到它们以生灭压迫为特征故是苦，以生起后消失为特征故是无常，以不受控制为特征故是无我，这就称为断绝爱着。
这样，观照诸行为无我者，称为删除邪见。观照为无常者，称为削除我慢。观照为苦者，称为断绝爱着。如此，这种观禅各自安住于自己的位置。
这样也依据非色七法，将三相配入后观照诸行。至此，他的色业处和非色业处都已熟练。

722. So evaṃ paguṇarūpārūpakammaṭṭhāno yā upari bhaṅgānupassanato paṭṭhāya pahānapariññāvasena sabbākārato pattabbā aṭṭhārasa mahāvipassanā, tāsaṃ idheva tāva ekadesaṃ paṭivijjhanto tappaṭipakkhe dhamme pajahati.

Aṭṭhārasa mahāvipassanā nāma aniccānupassanādikā paññā. Yāsu aniccānupassanaṃ bhāvento niccasaññaṃ pajahati, dukkhānupassanaṃ bhāvento sukhasaññaṃ pajahati, anattānupassanaṃ bhāvento attasaññaṃ pajahati, nibbidānupassanaṃ bhāvento nandiṃ pajahati, virāgānupassanaṃ bhāvento rāgaṃ pajahati, nirodhānupassanaṃ bhāvento samudayaṃ pajahati, paṭinissaggānupassanaṃ bhāvento ādānaṃ pajahati, khayānupassanaṃ bhāvento ghanasaññaṃ pajahati, vayānupassanaṃ bhāvento āyūhanaṃ pajahati, vipariṇāmānupassanaṃ bhāvento dhuvasaññaṃ pajahati, animittānupassanaṃ bhāvento nimittaṃ pajahati, appaṇihitānupassanaṃ bhāvento paṇidhiṃ pajahati, suññatānupassanaṃ bhāvento abhinivesaṃ pajahati, adhipaññādhammavipassanaṃ bhāvento sārādānābhinivesaṃ pajahati, yathābhūtañāṇadassanaṃ bhāvento sammohābhinivesaṃ pajahati, ādīnavānupassanaṃ bhāvento ālayābhinivesaṃ pajahati, paṭisaṅkhānupassanaṃ bhāvento appaṭisaṅkhaṃ pajahati, vivaṭṭānupassanaṃ bhāvento saṃyogābhinivesaṃ pajahati.

Tāsu yasmā iminā aniccādilakkhaṇattayavasena saṅkhārā diṭṭhā, tasmā anicca-dukkha-anattānupassanā paṭividdhā honti. Yasmā ca ‘‘yā ca aniccānupassanā yā ca animittānupassanā, ime dhammā ekatthā, byañjanameva nānaṃ’’. Tathā ‘‘yā ca dukkhānupassanā yā ca appaṇihitānupassanā, ime dhammā ekatthā, byañjanameva nānaṃ’’. ‘‘Yā ca anattānupassanā yā ca suññatānupassanā, ime dhammā ekatthā, byañjanameva nāna’’nti (paṭi. ma. 1.227) vuttaṃ. Tasmā tāpi paṭividdhā honti.

Adhipaññādhammavipassanā pana sabbāpi vipassanā. Yathābhūtañāṇadassanaṃ kaṅkhāvitaraṇavisuddhiyā eva saṅgahitaṃ. Iti idampi dvayaṃ paṭividdhameva hoti. Sesesu vipassanāñāṇesu kiñci paṭividdhaṃ, kiñci appaṭividdhaṃ, tesaṃ vibhāgaṃ parato āvikarissāma.

Yadeva hi paṭividdhaṃ, taṃ sandhāya idaṃ vuttaṃ ‘‘evaṃ paguṇarūpārūpakammaṭṭhāno yā upari bhaṅgānupassanato paṭṭhāya pahānapariññāvasena sabbākārato pattabbā aṭṭhārasa mahāvipassanā. Tāsaṃ idheva tāva ekadesaṃ paṭivijjhanto tappaṭipakkhe dhamme pajahatī’’ti.

Udayabbayañāṇakathā

723. So evaṃ aniccānupassanādipaṭipakkhānaṃ niccasaññādīnaṃ pahānena visuddhañāṇo sammasanañāṇassa pāraṃ gantvā, yaṃ taṃ sammasanañāṇānantaraṃ ‘‘paccuppannānaṃ dhammānaṃ vipariṇāmānupassane paññā udayabbayānupassane ñāṇa’’nti (paṭi. ma. mātikā 1.6) udayabbayānupassanaṃ vuttaṃ, tassa adhigamāya yogaṃ ārabhati. Ārabhamāno ca saṅkhepato tāva ārabhati. Tatrāyaṃ pāḷi –

‘‘Kathaṃ paccuppannānaṃ dhammānaṃ vipariṇāmānupassane paññā udayabbayānupassane ñāṇaṃ? Jātaṃ rūpaṃ paccuppannaṃ, tassa nibbattilakkhaṇaṃ udayo, vipariṇāmalakkhaṇaṃ vayo, anupassanā ñāṇaṃ. Jātā vedanā… saññā… saṅkhārā… viññāṇaṃ… jātaṃ cakkhu…pe… jāto bhavo paccuppanno, tassa nibbattilakkhaṇaṃ udayo, vipariṇāmalakkhaṇaṃ vayo, anupassanā ñāṇa’’nti (paṭi. ma. 

722.这样色业处和非色业处都已熟练的人，从坏随观开始，依断遍知的方式应当在一切行相中证得的十八种大观智，他在此处首先证得其中一部分，并断除与之相对的诸法。
所谓十八种大观智，是指从无常随观等开始的智慧。其中，修习无常随观者断除常想，修习苦随观者断除乐想，修习无我随观者断除我想，修习厌离随观者断除欢喜，修习离欲随观者断除贪欲，修习灭随观者断除集，修习舍遣随观者断除取著，修习灭尽随观者断除密集想，修习衰灭随观者断除造作，修习变易随观者断除恒常想，修习无相随观者断除相，修习无愿随观者断除愿，修习空随观者断除执著，修习增上慧法观者断除实质执著，修习如实智见者断除愚痴执著，修习过患随观者断除执著依著，修习思惟随观者断除不思惟，修习还灭随观者断除结缚执著。
在这些观智中，因为他已经依无常等三相观察诸行，所以已经证得无常、苦、无我随观。因为经中说："无常随观和无相随观，这些法是同义的，只是言词不同。同样，苦随观和无愿随观，这些法是同义的，只是言词不同。无我随观和空随观，这些法是同义的，只是言词不同。"所以这些也已经证得。
增上慧法观是一切观智。如实智见包含在度疑清净中。这样这两种也已经证得。在其余的观智中，有些已证得，有些未证得，我们将在后面说明它们的区别。
确实，只是针对已证得的部分，才说"这样色业处和非色业处都已熟练的人，从坏随观开始，依断遍知的方式应当在一切行相中证得的十八种大观智，他在此处首先证得其中一部分，并断除与之相对的诸法。"
生灭智的解释
723.他这样通过断除常想等与无常随观等相对的诸法而得清净智，到达思惟智的彼岸后，为了证得在思惟智之后所说的"对现在诸法的变易随观的智慧是生灭随观智"的生灭随观，开始努力。开始时先作简略的努力。这里是经文：
"如何是对现在诸法的变易随观的智慧即生灭随观智？已生的色是现在的，它的生起相是生，变易相是灭，随观是智。已生的受...想...行...识...已生的眼...(中略)...已生的有是现在的，它的生起相是生，变易相是灭，随观是智。"

1.49).

So iminā pāḷinayena jātassa nāmarūpassa nibbattilakkhaṇaṃ jātiṃ uppādaṃ abhinavākāraṃ ‘‘udayo’’ti, vipariṇāmalakkhaṇaṃ khayaṃ bhaṅgaṃ ‘‘vayo’’ti samanupassati. So evaṃ pajānāti ‘‘imassa nāmarūpassa uppattito pubbe anuppannassa rāsi vā nicayo vā natthi, uppajjamānassāpi rāsito vā nicayato vā āgamanaṃ nāma natthi, nirujjhamānassāpi disāvidisāgamanaṃ nāma natthi, niruddhassāpi ekasmiṃ ṭhāne rāsito nicayato nidhānato avaṭṭhānaṃ nāma natthi. Yathā pana vīṇāya vādiyamānāya uppannasaddassa neva uppattito pubbe sannicayo atthi, na uppajjamāno sannicayato āgato, na nirujjhamānassa disāvidisāgamanaṃ atthi, na niruddho katthaci sannicito tiṭṭhati, atha kho vīṇañca upavīṇañca purisassa ca tajjaṃ vāyāmaṃ paṭicca ahutvā sambhoti, hutvā paṭiveti. Evaṃ sabbepi rūpārūpino dhammā ahutvā sambhonti, hutvā paṭiventī’’ti.

724. Evaṃ saṅkhepato udayabbayamanasikāraṃ katvā puna yāni etasseva udayabbayañāṇassa vibhaṅge –

‘‘Avijjāsamudayā rūpasamudayoti paccayasamudayaṭṭhena rūpakkhandhassa udayaṃ passati. Taṇhāsamudayā… kammasamudayā… āhārasamudayā rūpasamudayoti paccayasamudayaṭṭhena rūpakkhandhassa udayaṃ passati. Nibbattilakkhaṇaṃ passantopi rūpakkhandhassa udayaṃ passati. Rūpakkhandhassa udayaṃ passanto imāni pañca lakkhaṇāni passati.

‘‘Avijjānirodhā rūpanirodhoti paccayanirodhaṭṭhena rūpakkhandhassa vayaṃ passati. Taṇhānirodhā… kammanirodhā… āhāranirodhā rūpanirodhoti paccayanirodhaṭṭhena rūpakkhandhassa vayaṃ passati. Vipariṇāmalakkhaṇaṃ passantopi rūpakkhandhassa vayaṃ passati. Rūpakkhandhassa vayaṃ passantopi imāni pañca lakkhaṇāni passati’’ (paṭi. ma. 1.50).

Tathā ‘‘avijjāsamudayā vedanāsamudayoti paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati. Taṇhāsamudayā… kammasamudayā… phassasamudayā vedanāsamudayoti paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati. Nibbattilakkhaṇaṃ passantopi vedanākkhandhassa udayaṃ passati. Vedanākkhandhassa udayaṃ passanto imāni pañca lakkhaṇāni passati. Avijjānirodhā… taṇhānirodhā… kammanirodhā… phassanirodhā vedanānirodhoti paccayanirodhaṭṭhena vedanākkhandhassa vayaṃ passati. Vipariṇāmalakkhaṇaṃ passantopi vedanākkhandhassa vayaṃ passati. Vedanākkhandhassa vayaṃ passanto imāni pañca lakkhaṇāni passati’’ (paṭi. ma. 1.50).

Vedanākkhandhassa viya ca saññāsaṅkhāraviññāṇakkhandhānaṃ. Ayaṃ pana viseso, viññāṇakkhandhassa phassaṭṭhāne ‘‘nāmarūpasamudayā, nāmarūpanirodhā’’ti –

Evaṃ ekekassa khandhassa udayabbayadassane dasa dasa katvā paññāsa lakkhaṇāni vuttāni. Tesaṃ vasena evampi rūpassa udayo evampi rūpassa vayo, evampi rūpaṃ udeti, evampi rūpaṃ vetīti paccayato ceva khaṇato ca vitthārena manasikāraṃ karoti.

725. Tassevaṃ manasikaroto ‘‘iti kirime dhammā ahutvā sambhonti, hutvā paṭiventī’’ti ñāṇaṃ visadataraṃ hoti. Tassevaṃ paccayato ceva khaṇato ca dvedhā udayabbayaṃ passato saccapaṭiccasamuppādanayalakkhaṇabhedā pākaṭā honti.



让我为您直译这段巴利文：
这样按照经典的方法，他观察已生的名色的生起特相即诞生、升起、新的状态为"生"，变易特相即灭尽、破坏为"灭"。他如此了知："这名色在生起之前，没有未生起的堆积或积聚，正在生起时也没有从堆积或积聚中而来，正在灭时也没有往四方八方而去，灭后也不在某处以堆积、积聚或储藏的方式存在。就像正在演奏的琵琶，其声音在生起之前没有积聚，正生起时不是从积聚处而来，正在灭时不往四方八方而去，灭后也不在任何处积聚停留，而是依靠琵琶、琵琶弦和人的适当努力，本无而有，有已还灭。如此一切色法和非色法也是本无而有，有已还灭。"
724.这样简略地作意生灭之后，再依此生灭智的分别中所说：
"依无明生起而色生起，以缘生起义观察色蕴的生起。依渴爱生起...业生起...食生起而色生起，以缘生起义观察色蕴的生起。观察生起特相时也是在观察色蕴的生起。观察色蕴的生起时观察这五种特相。
依无明灭而色灭，以缘灭义观察色蕴的灭。依渴爱灭...业灭...食灭而色灭，以缘灭义观察色蕴的灭。观察变易特相时也是在观察色蕴的灭。观察色蕴的灭时也观察这五种特相。"
同样地，"依无明生起而受生起，以缘生起义观察受蕴的生起。依渴爱生起...业生起...触生起而受生起，以缘生起义观察受蕴的生起。观察生起特相时也是在观察受蕴的生起。观察受蕴的生起时观察这五种特相。依无明灭...渴爱灭...业灭...触灭而受灭，以缘灭义观察受蕴的灭。观察变易特相时也是在观察受蕴的灭。观察受蕴的灭时观察这五种特相。"
像受蕴一样，对想蕴、行蕴、识蕴也是如此。但有一个差别，就是对识蕴，在触的位置上说"依名色生起，依名色灭"。
这样对每一蕴的生灭观察都说了十个特相，总共五十个特相。依这些，他详细地从缘起和刹那两方面作意"色如是生起，色如是灭去，色如是生，色如是灭"。
725.当他如此作意时，"这些法是本无而有，有已还灭"的智慧变得更加清晰。当他这样从缘起和刹那两方面观察生灭时，诸谛、缘起法、种种方法和特相都变得明显。

726. Yañhi so avijjādisamudayā khandhānaṃ samudayaṃ, avijjādinirodhā ca khandhānaṃ nirodhaṃ passati, idamassa paccayato udayabbayadassanaṃ. Yaṃ pana nibbattilakkhaṇavipariṇāmalakkhaṇāni passanto khandhānaṃ udayabbayaṃ passati, idamassa khaṇato udayabbayadassanaṃ, uppattikkhaṇeyeva hi nibbattilakkhaṇaṃ. Bhaṅgakkhaṇe ca vipariṇāmalakkhaṇaṃ.

727. Iccassevaṃ paccayato ceva khaṇato ca dvedhā udayabbayaṃ passato paccayato udayadassanena samudayasaccaṃ pākaṭaṃ hoti janakāvabodhato. Khaṇato udayadassanena dukkhasaccaṃ pākaṭaṃ hoti jātidukkhāvabodhato. Paccayato vayadassanena nirodhasaccaṃ pākaṭaṃ hoti paccayānuppādena paccayavataṃ anuppādāvabodhato. Khaṇato vayadassanena dukkhasaccameva pākaṭaṃ hoti maraṇadukkhāvabodhato. Yañcassa udayabbayadassanaṃ, maggovāyaṃ lokikoti maggasaccaṃ pākaṭaṃ hoti tatra sammohavighātato.

728. Paccayato cassa udayadassanena anulomo paṭiccasamuppādo pākaṭo hoti, ‘‘imasmiṃ sati idaṃ hotī’’ti (ma. ni. 1.404; saṃ. ni. 2.21; udā. 1) avabodhato. Paccayato vayadassanena paṭilomo paṭiccasamuppādo pākaṭo hoti, ‘‘imassa nirodhā idaṃ nirujjhatī’’ti (ma. ni. 1.406; saṃ. ni. 2.21; udā. 2) avabodhato . Khaṇato pana udayabbayadassanena paṭiccasamuppannā dhammā pākaṭā honti saṅkhatalakkhaṇāvabodhato. Udayabbayavanto hi saṅkhatā, te ca paṭiccasamuppannāti.

729. Paccayato cassa udayadassanena ekattanayo pākaṭo hoti hetuphalasambandhena santānassa anupacchedāvabodhato. Atha suṭṭhutaraṃ ucchedadiṭṭhiṃ pajahati. Khaṇato udayadassanena nānattanayo pākaṭo hoti navanavānaṃ uppādāvabodhato. Atha suṭṭhutaraṃ sassatadiṭṭhiṃ pajahati. Paccayato cassa udayabbayadassanena abyāpāranayo pākaṭo hoti dhammānaṃ avasavattibhāvāvabodhato. Atha suṭṭhutaraṃ attadiṭṭhiṃ pajahati. Paccayato pana udayadassanena evaṃdhammatānayo pākaṭo hoti paccayānurūpena phalassa uppādāvabodhato. Atha suṭṭhutaraṃ akiriyadiṭṭhiṃ pajahati.

730. Paccayato cassa udayadassanena anattalakkhaṇaṃ pākaṭaṃ hoti dhammānaṃ nirīhakattapaccayapaṭibaddhavuttitāvabodhato. Khaṇato udayabbayadassanena aniccalakkhaṇaṃ pākaṭaṃ hoti hutvā abhāvāvabodhato, pubbantāparantavivekāvabodhato ca. Dukkhalakkhaṇampi pākaṭaṃ hoti udayabbayehi paṭipīḷanāvabodhato. Sabhāvalakkhaṇampi pākaṭaṃ hoti udayabbayaparicchinnāvabodhato. Sabhāvalakkhaṇe saṅkhatalakkhaṇassa tāvakālikattampi pākaṭaṃ hoti udayakkhaṇe vayassa, vayakkhaṇe ca udayassa abhāvāvabodhatoti.



726.当他观察由无明等生起而蕴生起，由无明等灭而蕴灭，这是他从缘起方面观察生灭。当他观察生起特相和变易特相而观察诸蕴的生灭，这是他从刹那方面观察生灭，因为在生起刹那有生起特相，在坏灭刹那有变易特相。
727.如此当他从缘起和刹那两方面观察生灭时，通过从缘起观察生起而了知能生性，集谛变得明显。通过从刹那观察生起而了知生之苦，苦谛变得明显。通过从缘起观察灭去而了知由于缘不生起则依缘者不生起，灭谛变得明显。通过从刹那观察灭去而了知死之苦，苦谛变得明显。他的这种生灭观察，就是世间道，由于断除对此的愚痴，道谛变得明显。
728.通过从缘起观察生起，由于了知"此有则彼有"，顺缘起对他变得明显。通过从缘起观察灭去，由于了知"此灭则彼灭"，逆缘起对他变得明显。通过从刹那观察生灭，由于了知有为相，缘生诸法对他变得明显。因为有生灭的是有为法，它们就是缘生法。
729.通过从缘起观察生起，由于了知因果关系使相续不断，一性法则对他变得明显。这样他更好地断除断见。通过从刹那观察生起，由于了知新新生起，异性法则对他变得明显。这样他更好地断除常见。通过从缘起观察生灭，由于了知诸法不受控制，无功用法则对他变得明显。这样他更好地断除我见。通过从缘起观察生起，由于了知果随缘而生起，如是性法则对他变得明显。这样他更好地断除无作见。
730.通过从缘起观察生起，由于了知诸法无作用而依缘而转，无我相对他变得明显。通过从刹那观察生灭，由于了知有已还无，了知前际后际的分离，无常相变得明显。由于了知为生灭所逼迫，苦相也变得明显。由于了知为生灭所限定，自性相也变得明显。在自性相中，由于了知在生起刹那无灭去，在灭去刹那无生起，有为相的暂时性也变得明显。

731. Tassevaṃ pākaṭībhūtasaccapaṭiccasamuppādanayalakkhaṇabhedassa ‘‘evaṃ kira nāmime dhammā anuppannapubbā uppajjanti, uppannā nirujjhantī’’ti niccanavāva hutvā saṅkhārā upaṭṭhahanti. Na kevalañca niccanavā, sūriyuggamane ussāvabindu viya udakabubbuḷo viya udake daṇḍarāji viya āragge sāsapo viya vijjuppādo viya ca parittaṭṭhāyino. Māyāmarīcisupinantaalātacakkagandhabbanagarapheṇakadaliādayo viya assārā nissārāti cāpi upaṭṭhahanti.

Ettāvatānena ‘‘vayadhammameva uppajjati, uppannañca vayaṃ upetī’’ti iminā ākārena samapaññāsa lakkhaṇāni paṭivijjhitvā ṭhitaṃ udayabbayānupassanaṃ nāma taruṇavipassanāñāṇaṃ adhigataṃ hoti, yassādhigamā āraddhavipassakoti saṅkhaṃ gacchati.

Vipassanupakkilesakathā

732. Athassa imāya taruṇavipassanāya āraddhavipassakassa dasa vipassanupakkilesā uppajjanti. Vipassanupakkilesā hi paṭivedhappattassa ariyasāvakassa ceva vippaṭipannakassa ca nikkhittakammaṭṭhānassa kusītapuggalassa nuppajjanti. Sammāpaṭipannakassa pana yuttapayuttassa āraddhavipassakassa kulaputtassa uppajjantiyeva.

Katame pana te dasa upakkilesāti? Obhāso, ñāṇaṃ, pīti, passaddhi, sukhaṃ, adhimokkho, paggaho, upaṭṭhānaṃ, upekkhā, nikantīti. Vuttañhetaṃ –

‘‘Kathaṃ dhammuddhaccaviggahitamānasaṃ hoti? Aniccato manasikaroto obhāso uppajjati, ‘obhāso dhammo’ti obhāsaṃ āvajjati, tato vikkhepo uddhaccaṃ. Tena uddhaccena viggahitamānaso aniccato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. Dukkhato… anattato upaṭṭhānaṃ yathābhūtaṃ nappajānāti’’.

Tathā ‘‘aniccato manasikaroto ñāṇaṃ uppajjati…pe… pīti… passaddhi… sukhaṃ… adhimokkho… paggaho… upaṭṭhānaṃ… upekkhā… nikanti uppajjati, ‘nikanti dhammo’ti nikantiṃ āvajjati, tato vikkhepo uddhaccaṃ. Tena uddhaccena viggahitamānaso aniccato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. Dukkhato… anattato upaṭṭhānaṃ yathābhūtaṃ nappajānātī’’ti (paṭi. ma. 2.6).



731.当他如此认识了诸谛、缘起法、种种方法和特相的区别后，诸行以"原来这些法是从未生起过而生起，生起后又灭去"这样常新的方式呈现在他面前。不仅是常新的，而且像日出时的露珠、水泡、水面上的杖痕、针尖上的芥子、闪电一样短暂。也像幻术、海市蜃楼、梦境、火轮、乾达婆城、泡沫、芭蕉等一样虚幻无实质地呈现。
至此，他以"生起的只是会灭的法，已生起的就趋向灭去"这样的方式，通达了五十种特相，获得了称为生灭随观的初观智，获得此智者被称为已开始观禅者。
观染的解释
732.这时，对这位以初观开始观禅的人，生起十种观染。观染不会生起于已证得通达的圣弟子、修行错误者和放弃业处的懈怠者。但会生起于正确修行、精进用功、已开始观禅的善男子。
什么是这十种染污呢？光明、智慧、喜悦、轻安、快乐、胜解、策励、现起、舍、欲著。如经中所说：
"如何是心被法掉举所执取？当作意无常时光明生起，他作意'光明是法'而转向光明，由此散乱成为掉举。由于那掉举执取了心，他不如实了知无常的现起。不如实了知苦...无我的现起。"
同样地，"当作意无常时智慧生起...(中略)...喜悦...轻安...快乐...胜解...策励...现起...舍...欲著生起，他作意'欲著是法'而转向欲著，由此散乱成为掉举。由于那掉举执取了心，他不如实了知无常的现起。不如实了知苦...无我的现起。"

733. Tattha obhāsoti vipassanobhāso. Tasmiṃ uppanne yogāvacaro ‘‘na vata me ito pubbe evarūpo obhāso uppannapubbo, addhā maggappattosmi phalapattosmī’’ti amaggameva ‘‘maggo’’ti, aphalameva ca ‘‘phala’’nti gaṇhāti. Tassa amaggaṃ ‘‘maggo’’ti aphalaṃ ‘‘phala’’nti gaṇhato vipassanāvīthi ukkantā nāma hoti. So attano mūlakammaṭṭhānaṃ vissajjetvā obhāsameva assādento nisīdati.

So kho panāyaṃ obhāso kassaci bhikkhuno pallaṅkaṭṭhānamattameva obhāsento uppajjati. Kassaci antogabbhaṃ. Kassaci bahigabbhampi. Kassaci sakalavihāraṃ, gāvutaṃ, aḍḍhayojanaṃ, yojanaṃ, dviyojanaṃ, tiyojanaṃ…pe… kassaci pathavītalato yāva akaniṭṭhabrahmalokā ekālokaṃ kurumāno. Bhagavato pana dasasahassilokadhātuṃ obhāsento udapādi.

Evaṃ vemattatāya cassa idaṃ vatthu – cittalapabbate kira dvikuṭṭagehassa anto dve therā nisīdiṃsu. Taṃdivasañca kāḷapakkhuposatho hoti, meghapaṭalacchannā disā, rattibhāge caturaṅgasamannāgataṃ tamaṃ pavattati. Atheko thero āha – ‘‘bhante, mayhaṃ idāni cetiyaṅgaṇamhi sīhāsane pañcavaṇṇāni kusumāni paññāyantī’’ti. Taṃ itaro āha – ‘‘anacchariyaṃ, āvuso, kathesi, mayhaṃ panetarahi mahāsamuddamhi yojanaṭṭhāne macchakacchapā paññāyantī’’ti.

Ayaṃ pana vipassanupakkileso yebhuyyena samathavipassanālābhino uppajjati. So samāpattivikkhambhitānaṃ kilesānaṃ asamudācārato ‘‘arahā aha’’nti cittaṃ uppādeti uccavālikavāsī mahānāgatthero viya haṃkanakavāsī mahādattatthero viya cittalapabbate niṅkapeṇṇakapadhānagharavāsī cūḷasumanatthero viya ca.

Tatridaṃ ekavatthuparidīpanaṃ – talaṅgaravāsī dhammadinnatthero kira nāma eko pabhinnapaṭisambhido mahākhīṇāsavo mahato bhikkhusaṅghassa ovādadāyako ahosi. So ekadivasaṃ attano divāṭṭhāne nisīditvā ‘‘kinnu kho amhākaṃ ācariyassa uccavālikavāsīmahānāgattherassa samaṇabhāvakiccaṃ matthakaṃ pattaṃ, no’’ti āvajjanto puthujjanabhāvamevassa disvā ‘‘mayi agacchante puthujjanakālakiriyameva karissatī’’ti ca ñatvā iddhiyā vehāsaṃ uppatitvā divāṭṭhāne nisinnassa therassa samīpe orohitvā vanditvā vattaṃ dassetvā ekamantaṃ nisīdi. ‘‘Kiṃ, āvuso dhammadinna, akāle āgatosī’’ti ca vutte ‘‘pañhaṃ, bhante, pucchituṃ āgatomhī’’ti āha. Tato ‘‘pucchāvuso, jānamānā kathayissāmā’’ti vutte pañhasahassaṃ pucchi.

Thero pucchitapucchitaṃ asajjamānova kathesi. Tato ‘‘atitikkhaṃ vo, bhante, ñāṇaṃ, kadā tumhehi ayaṃ dhammo adhigato’’ti vutte ‘‘ito saṭṭhivassakāle, āvuso’’ti āha. Samādhimpi, bhante, vaḷañjethāti, na yidaṃ, āvuso, bhāriyanti. Tena hi, bhante, ekaṃ hatthiṃ māpethāti . Thero sabbasetaṃ hatthiṃ māpesi. Idāni, bhante, yathā ayaṃ hatthī añcitakaṇṇo pasāritanaṅguṭṭho soṇḍaṃ mukhe pakkhipitvā bheravaṃ koñcanādaṃ karonto tumhākaṃ abhimukho āgacchati, tathā naṃ karothāti. Thero tathā katvā vegena āgacchato hatthissa bheravaṃ ākāraṃ disvā uṭṭhāya palāyituṃ āraddho. Tamenaṃ khīṇāsavatthero hatthaṃ pasāretvā cīvarakaṇṇe gahetvā ‘‘bhante, khīṇāsavassa sārajjaṃ nāma hotī’’ti āha.


733.其中，光明是指观智之光。当它生起时，修行者想："以前从未有过这样的光明生起，我必定已经证得道、证得果"，把非道当作"道"，把非果当作"果"。当他把非道执取为"道"，把非果执取为"果"时，就称为偏离了观禅的轨道。他舍弃了自己的根本业处，只是坐着欣赏光明。
这光明对某些比丘只照亮盘坐之处而生起。对某些人照亮内室。对某些人也照亮外室。对某些人照亮整个寺院、四分之一由旬、半由旬、一由旬、二由旬、三由旬...（中略）...对某些人从地面直到阿迦腻吒梵天界都成为一片光明。而对世尊则生起照亮一万个世界的光明。
关于它的差异性，有这样一个故事 - 据说在质多罗山（Cittalapabbata），两位长老坐在一间双壁房子里。那天是黑月的布萨日，四方被云层遮蔽，夜间有四种特征的黑暗。这时一位长老说："尊者，现在我看到塔院的狮子座上有五色的花朵。"另一位回答说："朋友，你说的不稀奇，现在我能看到大海中一由旬处的鱼和海龟。"
这种观染大多发生在获得止观的人身上。由于定力镇伏烦恼而不现行，他生起"我是阿罗汉"的想法，就像住在乌伽瓦利卡的大龙长老、住在汉卡纳卡的大达多长老、住在质多罗山宁卡彭纳卡修行所的小须摩那长老那样。
这里有一个说明性的故事 - 据说有一位名叫法授的长老住在多兰加罗，他是一位获得无碍解的大漏尽者，是大比丘僧团的教导者。有一天他坐在自己的昼住处思考："我们的老师住在乌伽瓦利卡的大龙长老的沙门修行是否已经达到顶点？"观察时看到他还是凡夫，就想："如果我不去，他会在凡夫的状态下死去。"于是以神通飞到空中，降落在那位正坐在昼住处的长老旁边，顶礼后表示恭敬，坐在一旁。长老问："朋友法授，为何非时而来？"他回答说："尊者，我来是要请教问题。"长老说："朋友，请问吧，知道的我会回答。"他问了一千个问题。
长老毫不迟疑地回答了所有问题。然后他问："尊者，您的智慧非常敏锐，您是什么时候证得这个法的？"长老回答说："朋友，是六十年前。""尊者，您还修习定吗？""朋友，这不难。""那么，尊者，请化现一头象。"长老化现了一头全白的象。"现在，尊者，请让这头象竖起耳朵，伸直尾巴，把鼻子放在嘴里，发出可怕的象鸣声向您冲来。"长老照做了，看到象凶猛地冲来的可怕样子，就起身开始逃跑。这时漏尽长老伸手抓住他的袈裟角说："尊者，漏尽者怎么会有恐惧呢？"


So tamhi kāle attano puthujjanabhāvaṃ ñatvā ‘‘avassayo me, āvuso, dhammadinna hohī’’ti vatvā pādamūle ukkuṭikaṃ nisīdi. ‘‘Bhante, tumhākaṃ avassayo bhavissāmiccevāhaṃ āgato, mā cintayitthā’’ti kammaṭṭhānaṃ kathesi. Thero kammaṭṭhānaṃ gahetvā caṅkamaṃ āruyha tatiye padavāre aggaphalaṃ arahattaṃ pāpuṇi. Thero kira dosacarito ahosi. Evarūpā bhikkhū obhāse kampanti.

734.Ñāṇanti vipassanāñāṇaṃ. Tassa kira rūpārūpadhamme tulayantassa tīrentassa vissaṭṭhaindavajiramiva avihatavegaṃ tikhiṇaṃ sūraṃ ativisadaṃ ñāṇaṃ uppajjati.

Pītīti vipassanāpīti. Tassa kira tasmiṃ samaye khuddakāpīti, khaṇikāpīti, okkantikāpīti, ubbegāpīti, pharaṇāpītīti ayaṃ pañcavidhā pīti sakalasarīraṃ pūrayamānā uppajjati.

Passaddhīti vipassanāpassaddhi. Tassa kira tasmiṃ samaye rattiṭṭhāne vā divāṭṭhāne vā nisinnassa kāyacittānaṃ neva daratho, na gāravaṃ, na kakkhaḷatā, na akammaññatā, na gelaññaṃ, na vaṅkatā hoti, atha kho panassa kāyacittāni passaddhāni lahūni mudūni kammaññāni suvisadāni ujukāniyeva honti. So imehi passaddhādīhi anuggahitakāyacitto tasmiṃ samaye amānusiṃ nāma ratiṃ anubhavati. Yaṃ sandhāya vuttaṃ –

‘‘Suññāgāraṃ paviṭṭhassa, santacittassa bhikkhuno;

Amānusī rati hoti, sammā dhammaṃ vipassato.

‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;

Labhatī pītipāmojjaṃ, amataṃ taṃ vijānata’’nti. (dha. pa. 373-374);

Evamassa imaṃ amānusiṃ ratiṃ sādhayamānā lahutādisampayuttā passaddhi uppajjati.

Sukhanti vipassanāsukhaṃ. Tassa kira tasmiṃ samaye sakalasarīraṃ abhisandayamānaṃ atipaṇītaṃ sukhaṃ uppajjati.

Adhimokkhoti saddhā. Vipassanāsampayuttāyeva hissa cittacetasikānaṃ atisayapasādabhūtā balavatī saddhā uppajjati.

Paggahoti vīriyaṃ. Vipassanāsampayuttameva hissa asithilaṃ anaccāraddhaṃ supaggahitaṃ vīriyaṃ uppajjati.

Upaṭṭhānanti sati. Vipassanāsampayuttāyeva hissa supaṭṭhitā supatiṭṭhitā nikhātā acalā pabbatarājasadisā sati uppajjati. So yaṃ yaṃ ṭhānaṃ āvajjati samannāharati manasikaroti paccavekkhati, taṃ taṃ ṭhānamassa okkhanditvā pakkhanditvā dibbacakkhuno paraloko viya satiyā upaṭṭhāti.

Upekkhāti vipassanupekkhā ceva āvajjanupekkhā ca. Tasmiṃ hissa samaye sabbasaṅkhāresu majjhattabhūtā vipassanupekkhāpi balavatī uppajjati. Manodvāre āvajjanupekkhāpi. Sā hissa taṃ taṃ ṭhānaṃ āvajjantassa vissaṭṭhaindavajiramiva pattapuṭe pakkhitta tattanārāco viya ca sūrā tikhiṇā hutvā vahati.

Nikantīti vipassanānikanti. Evaṃ obhāsādipaṭimaṇḍitāya hissa vipassanāya ālayaṃ kurumānā sukhumā santākārā nikanti uppajjati. Yā nikanti kilesoti pariggahetumpi na sakkā hoti.

Yathā ca obhāse, evaṃ etesupi aññatarasmiṃ uppanne yogāvacaro ‘‘na vata me ito pubbe evarūpaṃ ñāṇaṃ uppannapubbaṃ, evarūpā pīti, passaddhi, sukhaṃ, adhimokkho, paggaho, upaṭṭhānaṃ, upekkhā, nikanti uppannapubbā, addhā maggappattosmi phalappattosmī’’ti amaggameva ‘‘maggo’’ti aphalameva ca ‘‘phala’’nti gaṇhāti. Tassa amaggaṃ ‘‘maggo’’ti aphalaṃ ‘‘phala’’nti gaṇhato vipassanāvīthi ukkantā nāma hoti. So attano mūlakammaṭṭhānaṃ vissajjetvā nikantimeva assādento nisīdatīti.



这时他认识到自己是凡夫，就说："朋友法授，请做我的依止。"并以蹲踞姿坐在他脚下。"尊者，我来就是为了做您的依止，请不要担心。"说完就教导了业处。长老领受业处后登上经行道，第三步时证得最上果阿罗汉果。据说这位长老是瞋行者。这样的比丘会因光明而动摇。
734.智慧是指观智。据说当他在权衡、审察色非色法时，生起如未失去威力的闪电般锐利、勇猛、极其清晰的智慧。
喜是指观禅之喜。据说这时生起遍满全身的五种喜：小喜、刹那喜、继起喜、踊跃喜、遍满喜。
轻安是指观禅之轻安。据说这时无论坐在夜住处还是昼住处，身心都没有忧恼、沉重、僵硬、不适业、病态、弯曲，反而身心轻安、轻快、柔软、适业、极其清晰、正直。他的身心受到这些轻安等的支持，这时体验到所谓的非人之乐。关于这点说：
"比丘入空闲处，心寂静安然，
观法得正见，获得非人乐。
随观五蕴法，生灭起衰败，
得喜与欢悦，知彼是甘露。"
这样，成就这种非人之乐的、与轻快等相应的轻安生起。
乐是指观禅之乐。据说这时生起遍满全身的极其殊胜的乐。
胜解是指信。据说与观禅相应的、作为心心所极度净信的强力信心生起。
策励是指精进。据说与观禅相应的不松不紧、善加策励的精进生起。
现起是指念。据说与观禅相应的善立、善住、深入、不动、如山王般的念生起。他无论观察、注意、作意、省察什么处，那个地方对他来说，就像天眼见他世一样，以念现起。
舍是指观舍和转向舍。据说这时对一切行保持中立的强有力的观舍生起。在意门中也有转向舍。当他转向各处时，这转向舍如未失去威力的闪电，如投入叶鞘中的热铁针般锐利迅速。
欲著是指观禅之欲著。据说当他的观禅以光明等庄严时，生起对它产生依着的微细平静相的欲著。这欲著微细到无法辨识为烦恼。
如同对光明一样，当这些任何一种生起时，修行者想："以前从未有过这样的智慧生起，这样的喜、轻安、乐、胜解、策励、现起、舍、欲著生起，我必定已经证得道、证得果"，把非道当作"道"，把非果当作"果"。当他把非道执取为"道"，把非果执取为"果"时，就称为偏离了观禅的轨道。他舍弃了自己的根本业处，只是坐着欣赏欲著。

735. Ettha ca obhāsādayo upakkilesavatthutāya upakkilesāti vuttā, na akusalattā. Nikanti pana upakkileso ceva upakkilesavatthu ca. Vatthuvaseneva cete dasa. Gāhavasena pana samatiṃsa honti. Kathaṃ? ‘‘Mama obhāso uppanno’’ti gaṇhato hi diṭṭhigāho hoti, ‘‘manāpo vata obhāso uppanno’’ti gaṇhato mānagāho, obhāsaṃ assādayato taṇhāgāho, iti obhāse diṭṭhimānataṇhāvasena tayo gāhā. Tathā sesesupīti evaṃ gāhavasena samatiṃsa upakkilesā honti. Tesaṃ vasena akusalo abyatto yogāvacaro obhāsādīsu kampati vikkhipati. Obhāsādīsu ekekaṃ ‘‘etaṃ mama, esohamasmi, eso me attā’’ti (ma. ni. 1.241) samanupassati. Tenāhu porāṇā –

‘‘Obhāse ceva ñāṇe ca, pītiyā ca vikampati;

Passaddhiyā sukhe ceva, yehi cittaṃ pavedhati.

‘‘Adhimokkhe ca paggāhe, upaṭṭhāne ca kampati;

Upekkhāvajjanāyañca, upekkhāya nikantiyā’’ti. (paṭi. ma. 2.7);

Maggāmaggavavatthānakathā

736. Kusalo pana paṇḍito byatto buddhisampanno yogāvacaro obhāsādīsu uppannesu ‘‘ayaṃ kho me obhāso uppanno, so kho panāyaṃ anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammo’’ti iti vā taṃ paññāya paricchindati upaparikkhati. Atha vā panassa evaṃ hoti, ‘‘sace obhāso attā bhaveyya, ‘attā’ti gahetuṃ vaṭṭeyya. Anattā ca panāyaṃ ‘attā’ti gahito. Tasmā so avasavattanaṭṭhena anattā, hutvā abhāvaṭṭhena anicco, uppādavayapaṭipīḷanaṭṭhena dukkho’’ti sabbaṃ arūpasattake vuttanayena vitthāretabbaṃ. Yathā ca obhāse, evaṃ sesesupi.

So evaṃ upaparikkhitvā obhāsaṃ ‘‘netaṃ mama, nesohamasmi, na meso attā’’ti (ma. ni. 1.241) samanupassati. Ñāṇaṃ…pe… nikantiṃ ‘‘netaṃ mama, nesohamasmi, na meso attā’’ti (ma. ni. 1.241) samanupassati. Evaṃ samanupassanto obhāsādīsu na kampati na vedhati. Tenāhu porāṇā –

‘‘Imāni dasa ṭhānāni, paññāyassa pariccitā;

Dhammuddhaccakusalo hoti, na ca vikkhepaṃ gacchatī’’ti. (paṭi. ma. 2.7);

So evaṃ vikkhepaṃ agacchanto taṃ samatiṃsavidhaṃ upakkilesajaṭaṃ vijaṭetvā obhāsādayo dhammā na maggo. Upakkilesavimuttaṃ pana vīthipaṭipannaṃ vipassanāñāṇaṃ maggoti maggañca amaggañca vavatthapeti. Tassevaṃ ‘‘ayaṃ maggo, ayaṃ na maggo’’ti maggañca amaggañca ñatvā ṭhitaṃ ñāṇaṃ maggāmaggañāṇadassanavisuddhīti veditabbaṃ.

Ettāvatā ca pana tena tiṇṇaṃ saccānaṃ vavatthānaṃ kataṃ hoti. Kathaṃ? Diṭṭhivisuddhiyaṃ tāva nāmarūpassa vavatthāpanena dukkhasaccassa vavatthānaṃ kataṃ. Kaṅkhāvitaraṇavisuddhiyaṃ paccayapariggahaṇena samudayasaccassa vavatthānaṃ. Imissaṃ maggāmaggañāṇadassanavisuddhiyaṃ sammāmaggassa avadhāraṇena maggasaccassa vavatthānaṃ katanti, evaṃ lokiyeneva tāva ñāṇena tiṇṇaṃ saccānaṃ vavatthānaṃ kataṃ hoti.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Paññābhāvanādhikāre

Maggāmaggañāṇadassanavisuddhiniddeso nāma

Vīsatimo paricchedo.

21. Paṭipadāñāṇadassanavisuddhiniddeso

Upakkilesavimuttaudayabbayañāṇakathā



735.这里光明等被称为染污是因为它们是染污的对象，而不是因为它们是不善的。但欲著既是染污也是染污的对象。从对象的角度来说是十种，从执取的角度则有三十种。如何？执取"我的光明生起"时是见执，执取"生起了可意的光明"时是慢执，欣赏光明时是爱执，这样在光明上有见、慢、爱三种执取。同样在其余各项上也是如此，这样从执取的角度有三十种染污。因为这些，无知不善巧的修行者在光明等中动摇散乱。他观察光明等每一项为"这是我的，这是我，这是我的我"。因此古人说：
"在光明和智慧中动摇，
在喜和轻安乐中心震颤。
在胜解和策励、现起中动摇，
在舍转向以及在舍和欲著中。"
道非道智见的解释
736.但有智善巧具慧的修行者，当光明等生起时以智慧界定、观察："这光明生起了，但它是无常的、有为的、缘生的、灭法、坏法、离欲法、灭法。"或者他这样想："如果光明是我，就应该可以执取为'我'。但它是非我却被执取为'我'。因此它以不受控制义为非我，以有已非有义为无常，以生灭逼迫义为苦。"应该按照非色七法中所说的方法详细解释。如光明，其他也是如此。
他如此观察后，观察光明为"这不是我的，这不是我，这不是我的我"。观察智慧...（中略）...欲著为"这不是我的，这不是我，这不是我的我"。如此观察时，他在光明等中不动摇不震颤。因此古人说：
"这十种情况，以慧观察了知，
善巧于法掉举，不会陷入散乱。"
他这样不陷入散乱，解开那三十种染污之结后，了知光明等法不是道。而离开染污、走在正道上的观智是道，这样他确立了道与非道。当他如此"这是道，这不是道"，了知道与非道后所确立的智慧，应知是道非道智见清净。
至此，他已经确立了三谛。如何？首先在见清净中，通过确立名色而确立苦谛。在度疑清净中，通过把握因缘而确立集谛。在这道非道智见清净中，通过确定正道而确立道谛。这样仅以世间智就确立了三谛。
为善人的欢喜而造的清净道论
慧地的论述中
道非道智见清净的解释
第二十品
第二十一 行道智见清净的解释
离染的生灭智的解释

737. Aṭṭhannaṃ pana ñāṇānaṃ vasena sikhāppattā vipassanā, navamañca saccānulomikañāṇanti ayaṃ paṭipadāñāṇadassanavisuddhi nāma. Aṭṭhannanti cettha upakkilesavimuttaṃ vīthipaṭipannavipassanāsaṅkhātaṃ udayabbayānupassanāñāṇaṃ, bhaṅgānupassanāñāṇaṃ, bhayatupaṭṭhānañāṇaṃ, ādīnavānupassanāñāṇaṃ, nibbidānupassanāñāṇaṃ, muñcitukamyatāñāṇaṃ, paṭisaṅkhānupassanāñāṇaṃ, saṅkhārupekkhāñāṇanti imāni aṭṭha ñāṇāni veditabbāni. Navamaṃ saccānulomikañāṇanti anulomassetaṃ adhivacanaṃ. Tasmā taṃ sampādetukāmena upakkilesavimuttaṃ udayabbayañāṇaṃ ādiṃ katvā etesu ñāṇesu yogo karaṇīyo.

738. Puna udayabbayañāṇe yogo kimatthiyoti ce? Lakkhaṇasallakkhaṇattho. Udayabbayañāṇaṃ hi heṭṭhā dasahi upakkilesehi upakkiliṭṭhaṃ hutvā yāthāvasarasato tilakkhaṇaṃ sallakkhetuṃ nāsakkhi. Upakkilesavimuttaṃ pana sakkoti. Tasmā lakkhaṇasallakkhaṇatthamettha puna yogo karaṇīyo.

739. Lakkhaṇāni pana kissa amanasikārā kena paṭicchannattā na upaṭṭhahanti? Aniccalakkhaṇaṃ tāva udayabbayānaṃ amanasikārā santatiyā paṭicchannattā na upaṭṭhāti. Dukkhalakkhaṇaṃ abhiṇhasampaṭipīḷanassa amanasikārā iriyāpathehi paṭicchannattā na upaṭṭhāti. Anattalakkhaṇaṃ nānādhātuvinibbhogassa amanasikārā ghanena paṭicchannattā na upaṭṭhāti. Udayabbayampana pariggahetvā santatiyā vikopitāya aniccalakkhaṇaṃ yāthāvasarasato upaṭṭhāti. Abhiṇhasampaṭipīḷanaṃ manasikatvā iriyāpathe ugghāṭite dukkhalakkhaṇaṃ yāthāvasarasato upaṭṭhāti. Nānādhātuyo vinibbhujitvā ghanavinibbhoge kate anattalakkhaṇaṃ yāthāvasarasato upaṭṭhāti.

740. Ettha ca aniccaṃ, aniccalakkhaṇaṃ, dukkhaṃ, dukkhalakkhaṇaṃ, anattā, anattalakkhaṇanti ayaṃ vibhāgo veditabbo. Tattha aniccanti khandhapañcakaṃ. Kasmā? Uppādavayaññathattabhāvā , hutvā abhāvato vā. Uppādavayaññathattaṃ aniccalakkhaṇaṃ hutvā abhāvasaṅkhāto vā ākāravikāro.

‘‘Yadaniccaṃ taṃ dukkha’’nti (saṃ. ni. 3.15) vacanato pana tadeva khandhapañcakaṃ dukkhaṃ. Kasmā? Abhiṇhapaṭipīḷanā, abhiṇhapaṭipīḷanākāro dukkhalakkhaṇaṃ.

‘‘Yaṃ dukkhaṃ tadanattā’’ti (saṃ. ni. 3.15) pana vacanato tadeva khandhapañcakaṃ anattā. Kasmā? Avasavattanato, avasavattanākāro anattalakkhaṇaṃ.

Tayidaṃ sabbampi ayaṃ yogāvacaro upakkilesavimuttena vīthipaṭipannavipassanāsaṅkhātena udayabbayānupassanāñāṇena yāthāvasarasato sallakkheti.

Upakkilesavimuttaudayabbayañāṇaṃ niṭṭhitaṃ.

Bhaṅgānupassanāñāṇakathā



737.通过八种智和第九随顺真谛智达到顶点的观慧，这就是称为行道智见清净。其中八种是：离开染污、走在正道上的观禅即生灭随观智、坏随观智、怖畏现起智、过患随观智、厌离随观智、欲解脱智、省察随观智、行舍智。第九随顺真谛智是随顺的别名。因此，想要成就这个的人，应当从离开染污的生灭智开始，在这些智慧中修习。
738.若问为什么要再修习生灭智？为了明确观察相。因为生灭智之前被十种染污染污时，无法如实观察三相。但离开染污后就能观察。因此为了明确观察相而应该再修习。
739.为什么不作意相、被什么遮蔽而不现起？首先，无常相因为不作意生灭、被相续遮蔽而不现起。苦相因为不作意恒常逼迫、被威仪遮蔽而不现起。无我相因为不作意诸界差别、被密集遮蔽而不现起。但把握生灭后破除相续，无常相就如实现起。作意恒常逼迫后揭开威仪，苦相就如实现起。分析诸界后破除密集，无我相就如实现起。
740.这里应当了知无常、无常相、苦、苦相、无我、无我相的区别。其中无常是五蕴。为什么？因为有生灭变异，或者因为有已还无。生灭变异是无常相，或者是有已还无的形态变化。
根据"无常即是苦"的说法，那五蕴就是苦。为什么？因为恒常逼迫，恒常逼迫的形态是苦相。
根据"苦即是无我"的说法，那五蕴就是无我。为什么？因为不受控制，不受控制的形态是无我相。
这一切，这位修行者都用离开染污、走在正道上的观禅即生灭随观智如实地观察。
离染的生灭智完毕。
坏随观智的解释

741. Tassevaṃ sallakkhetvā punappunaṃ ‘‘aniccaṃ dukkhamanattā’’ti rūpārūpadhamme tulayato tīrayato taṃ ñāṇaṃ tikkhaṃ hutvā vahati, saṅkhārā lahuṃ upaṭṭhahanti, ñāṇe tikkhe vahante saṅkhāresu lahuṃ upaṭṭhahantesu uppādaṃ vā ṭhitiṃ vā pavattaṃ vā nimittaṃ vā na sampāpuṇāti. Khayavayabhedanirodheyeva sati santiṭṭhati. Tassa ‘‘evaṃ uppajjitvā evaṃ nāma saṅkhāragataṃ nirujjhatī’’ti passato etasmiṃ ṭhāne bhaṅgānupassanaṃ nāma vipassanāñāṇaṃ uppajjati. Yaṃ sandhāya vuttaṃ –

‘‘Kathaṃ ārammaṇapaṭisaṅkhā bhaṅgānupassane paññā vipassane ñāṇaṃ? Rūpārammaṇatā cittaṃ uppajjitvā bhijjati, taṃ ārammaṇaṃ paṭisaṅkhā tassa cittassa bhaṅgaṃ anupassati . Anupassatīti kathaṃ anupassati? Aniccato anupassati no niccato, dukkhato anupassati no sukhato, anattato anupassati no attato, nibbindati no nandati, virajjati no rajjati, nirodheti no samudeti, paṭinissajjati no ādiyati.

‘‘Aniccato anupassanto niccasaññaṃ pajahati. Dukkhato anupassanto sukhasaññaṃ, anattato anupassanto attasaññaṃ, nibbindanto nandiṃ, virajjanto rāgaṃ, nirodhento samudayaṃ paṭinissajjanto ādānaṃ pajahati.

‘‘Vedanārammaṇatā…pe… saññārammaṇatā… saṅkhārārammaṇatā… viññāṇārammaṇatā… cakkhārammaṇatā…pe… jarāmaraṇārammaṇatā cittaṃ uppajjitvā bhijjati…pe… paṭinissajjanto ādānaṃ pajahati.

‘‘Vatthusaṅkamanā ceva, paññāya ca vivaṭṭanā;

Āvajjanābalañceva, paṭisaṅkhāvipassanā.

‘‘Ārammaṇaanvayena, ubho ekavavatthanā;

Nirodhe adhimuttatā, vayalakkhaṇavipassanā.

‘‘Ārammaṇañca paṭisaṅkhā, bhaṅgañca anupassati;

Suññato ca upaṭṭhānaṃ, adhipaññāvipassanā.

‘‘Kusalo tīsu anupassanāsu, catasso ca vipassanāsu;

Tayo upaṭṭhāne kusalatā, nānādiṭṭhīsu na kampatī’’ti.

‘‘Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā, tena vuccati ‘ārammaṇapaṭisaṅkhā bhaṅgānupassane paññā vipassane ñāṇa’’’nti (paṭi. ma. 1.51-52).



741.当他这样观察后反复权衡、审察色非色法为"无常、苦、无我"时，那智慧变得锐利流畅，诸行迅速呈现。当智慧锐利流畅、诸行迅速呈现时，他不到达生起、住、转起或相，而只安住于灭尽、衰灭、破坏、灭没。当他看到"如此生起后，如此诸行灭没"时，在这个阶段生起称为坏随观的观智。关于这点说：
"如何是观察所缘而成为坏随观慧的观智？以色为所缘而生起的心灭去，他观察那所缘后观察那心的坏灭。观察是如何观察？观察为无常不观察为常，观察为苦不观察为乐，观察为无我不观察为我，厌离不欢喜，离欲不染著，灭不集起，舍弃不执取。"
"观察无常而舍弃常想。观察苦而舍弃乐想，观察无我而舍弃我想，厌离而舍弃欢喜，离欲而舍弃贪欲，灭而舍弃集起，舍弃而舍弃执取。"
"以受为所缘...（中略）...以想为所缘...以行为所缘...以识为所缘...以眼为所缘...（中略）...以老死为所缘而生起的心灭去...（中略）...舍弃而舍弃执取。"
"移转所缘处，
以及慧转离，
转向力如是，
省察即观禅。
所缘之类推，
两者成一定，
倾向于寂灭，
观坏灭之相。
观察所缘境，
及观察坏灭，
空性之现起，
增上慧观禅。
善巧三随观，
及四种观禅，
善巧三现起，
种种见不动。"
"以已知义为智，以了知义为慧，因此说'观察所缘而成为坏随观慧的观智'。";

742. Tattha ārammaṇapaṭisaṅkhāti yaṃkiñci ārammaṇaṃ paṭisaṅkhāya jānitvā, khayato vayato disvāti attho. Bhaṅgānupassane paññāti tassa, ārammaṇaṃ khayato vayato paṭisaṅkhāya uppannassa ñāṇassa bhaṅgaṃ anupassane yā paññā, idaṃ vipassane ñāṇanti vuttaṃ. Taṃ kathaṃ hotīti ayaṃ tāva kathetukamyatāpucchāya attho. Tato yathā taṃ hoti, taṃ dassetuṃ ‘‘rūpārammaṇatā’’tiādi vuttaṃ.

Tattha rūpārammaṇatā cittaṃ uppajjitvā bhijjatīti rūpārammaṇaṃ cittaṃ uppajjitvā bhijjati. Atha vā rūpārammaṇabhāve cittaṃ uppajjitvā bhijjatīti attho. Taṃ ārammaṇaṃ paṭisaṅkhāti taṃ rūpārammaṇaṃ paṭisaṅkhāya jānitvā, khayato vayato disvāti attho. Tassa cittassa bhaṅgaṃ anupassatīti yena cittena taṃ rūpārammaṇaṃ khayato vayato diṭṭhaṃ, tassa cittassa aparena cittena bhaṅgaṃ anupassatīti attho. Tenāhu porāṇā ‘‘ñātañca ñāṇañca ubhopi vipassatī’’ti.

Ettha ca anupassatīti anu anu passati, anekehi ākārehi punappunaṃ passatīti attho. Tenāha – ‘‘anupassatīti kathaṃ anupassati. Aniccato anupassatī’’tiādi.

Tattha yasmā bhaṅgo nāma aniccatāya paramā koṭi, tasmā so bhaṅgānupassako yogāvacaro sabbaṃ saṅkhāragataṃ aniccato anupassati, no niccato. Tato aniccassa dukkhattā, dukkhassa ca anattattā tadeva dukkhato anupassati, no sukhato. Anattato anupassati no attato.

Yasmā pana yaṃ aniccaṃ dukkhamanattā, na taṃ abhinanditabbaṃ. Yañca anabhinanditabbaṃ, na tattha rajjitabbaṃ. Tasmā etasmiṃ bhaṅgānupassanānusārena ‘‘aniccaṃ dukkhamanattā’’ti diṭṭhe saṅkhāragate nibbindati, no nandati. Virajjati, no rajjati. So evaṃ arajjanto lokikeneva tāva ñāṇena rāgaṃ nirodheti, no samudeti. Samudayaṃ na karotīti attho.

Atha vā so evaṃ viratto yathā diṭṭhaṃ saṅkhāragataṃ, tathā adiṭṭhampi anvayañāṇavasena nirodheti , no samudeti. Nirodhatova manasikaroti. Nirodhamevassa passati, no samudayanti attho.

So evaṃ paṭipanno paṭinissajjati, no ādiyati. Kiṃ vuttaṃ hoti? Ayampi aniccādianupassanā tadaṅgavasena saddhiṃ khandhābhisaṅkhārehi kilesānaṃ pariccajanato, saṅkhatadosadassanena ca tabbiparīte nibbāne tanninnatāya pakkhandanato pariccāgapaṭinissaggo ceva pakkhandanapaṭinissaggo cāti vuccati. Tasmā tāya samannāgato bhikkhu yathāvuttena nayena kilese pariccajati, nibbāne ca pakkhandati. Nāpi nibbattanavasena kilese ādiyati, na adosadassitāvasena saṅkhatārammaṇaṃ. Tena vuccati ‘‘paṭinissajjati no ādiyatī’’ti.

743. Idānissa tehi ñāṇehi yesaṃ dhammānaṃ pahānaṃ hoti, taṃ dassetuṃ ‘‘aniccato anupassanto niccasaññaṃ pajahatī’’tiādi vuttaṃ. Tattha nandinti sappītikaṃ taṇhaṃ. Sesaṃ vuttanayameva.

744. Gāthāsu pana vatthusaṅkamanāti rūpassa bhaṅgaṃ disvā puna yena cittena bhaṅgo diṭṭho, tassāpi bhaṅgadassanavasena purimavatthuto aññavatthusaṅkamanā. Paññāya ca vivaṭṭanāti udayaṃ pahāya vaye santiṭṭhanā. Āvajjanābalañcevāti rūpassa bhaṅgaṃ disvā puna bhaṅgārammaṇassa cittassa bhaṅgadassanatthaṃ anantarameva āvajjanasamatthatā. Paṭisaṅkhāvipassanāti esā ārammaṇapaṭisaṅkhābhaṅgānupassanā nāma.



742.其中"观察所缘"是指观察了知任何所缘，看见其灭尽衰灭的意思。"坏随观慧"是指对那观察所缘灭尽衰灭而生起的智慧的坏灭随观之慧，这被称为观智。"它如何生起"是表示想要解释的问题。然后为了显示它如何生起，说了"以色为所缘"等。
其中"以色为所缘而心生起后灭去"是指以色为所缘的心生起后灭去。或者说在以色为所缘的状态下心生起后灭去的意思。"观察那所缘"是指观察了知那色所缘，看见其灭尽衰灭的意思。"观察那心的坏灭"是指以另一个心观察那个看见色所缘灭尽衰灭的心的坏灭的意思。因此古人说："观察所知和能知两者"。
这里"观察"是指一再观察，以多种方式反复观察的意思。因此说："观察是如何观察？观察为无常"等。
其中因为坏灭是无常的极点，所以那观察坏灭的修行者观察一切行为无常，不观察为常。然后因为无常是苦，苦是无我，所以观察它为苦，不观察为乐。观察为无我，不观察为我。
因为凡是无常、苦、无我的，就不应欢喜。不应欢喜的，就不应贪著。因此当依随坏随观见到诸行是"无常、苦、无我"时，他厌离而不欢喜。离欲而不贪著。他这样不贪著时，首先以世间智灭除贪欲，不集起。意思是不造作集起。
或者说他这样离欲后，对已见和未见的诸行通过类推智都灭除，不集起。只作意于灭，意思是只看见它的灭，不看见集起。
他这样修行时舍弃，不执取。这是什么意思？这种无常等随观通过分断而舍弃烦恼和蕴行，由于见到有为法的过患而倾向于相反的涅槃，称为舍弃舍离和倾向舍离。因此具足这种观察的比丘按照所说的方式舍弃烦恼，倾向涅槃。既不以再生的方式执取烦恼，也不以不见过患的方式执取有为所缘。因此说"舍弃而不执取"。
743.现在为了显示他以这些智舍弃哪些法，说了"观察无常而舍弃常想"等。其中"欢喜"是有喜的爱。其余如前所说。
744.在偈颂中，"移转所缘"是指见到色的坏灭后，又通过见那见坏灭的心的坏灭而从前所缘移转到另一所缘。"慧转离"是指舍弃生起而安住于坏灭。"转向力"是指见到色的坏灭后，为了见那缘坏灭的心的坏灭而能立即转向。"省察观禅"是指这种观察所缘和观察坏灭。

745.Ārammaṇaanvayena ubho ekavavatthanāti paccakkhato diṭṭhassa ārammaṇassa anvayena anugamanena yathā idaṃ, tathā atītepi saṅkhāragataṃ bhijjittha, anāgatepi bhijjissatīti evaṃ ubhinnaṃ ekasabhāveneva vavatthāpananti attho.

Vuttampi cetaṃ porāṇehi –

‘‘Saṃvijjamānamhi visuddhadassano,

Tadanvayaṃ neti atītanāgate;

Sabbepi saṅkhāragatā palokino,

Ussāvabindū sūriyeva uggate’’ti.

Nirodhe adhimuttatāti evaṃ ubhinnaṃ bhaṅgavasena ekavavatthānaṃ katvā tasmiññeva bhaṅgasaṅkhāte nirodhe adhimuttatā taggarutā tanninnatā tappoṇatā tappabbhāratāti attho. Vayalakkhaṇavipassanāti esā vayalakkhaṇavipassanā nāmāti vuttaṃ hoti.

746.Ārammaṇañca paṭisaṅkhāti purimañca rūpādiārammaṇaṃ jānitvā. Bhaṅgañca anupassatīti tassārammaṇassa bhaṅgaṃ disvā tadārammaṇassa cittassa bhaṅgaṃ anupassati. Suññato ca upaṭṭhānanti tassevaṃ bhaṅgaṃ anupassato ‘‘saṅkhārāva bhijjanti, tesaṃ bhedo maraṇaṃ, na añño koci atthī’’ti suññato upaṭṭhānaṃ ijjhati.

Tenāhu porāṇā –

‘‘Khandhā nirujjhanti na catthi añño,

Khandhāna bhedo maraṇanti vuccati;

Tesaṃ khayaṃ passati appamatto,

Maṇiṃva vijjhaṃ vajirena yoniso’’ti.

Adhipaññāvipassanāti yā ca ārammaṇapaṭisaṅkhā yā ca bhaṅgānupassanā yañca suññato upaṭṭhānaṃ, ayaṃ adhipaññāvipassanā nāmāti vuttaṃ hoti.

747.Kusalo tīsu anupassanāsūti aniccānupassanādīsu tīsu cheko bhikkhu. Catasso ca vipassanāsūti nibbidādīsu ca catūsu vipassanāsu. Tayo upaṭṭhāne kusalatāti khayato vayato suññatoti imasmiñca tividhe upaṭṭhāne kusalatāya. Nānādiṭṭhīsu na kampatīti sassatadiṭṭhiādīsu nānappakārāsu diṭṭhīsu na vedhati.

748. So evaṃ avedhamāno ‘‘aniruddhameva nirujjhati, abhinnameva bhijjatī’’ti pavattamanasikāro dubbalabhājanassa viya bhijjamānassa, sukhumarajasseva vippakiriyamānassa, tilānaṃ viya bhajjiyamānānaṃ sabbasaṅkhārānaṃ uppādaṭṭhitipavattanimittaṃ vissajjetvā bhedameva passati. So yathā nāma cakkhumā puriso pokkharaṇītīre vā nadītīre vā ṭhito thūlaphusitake deve vassante udakapiṭṭhe mahantamahantāni udakabubbuḷakāni uppajjitvā uppajjitvā sīghaṃ sīghaṃ bhijjamānāni passeyya, evameva sabbe saṅkhārā bhijjanti bhijjantīti passati. Evarūpaṃ hi yogāvacaraṃ sandhāya vuttaṃ bhagavatā –

‘‘Yathā bubbuḷakaṃ passe, yathā passe marīcikaṃ;

Evaṃ lokaṃ avekkhantaṃ, maccurājā na passatī’’ti. (dha. pa. 170);

749. Tassevaṃ ‘‘sabbe saṅkhārā bhijjanti bhijjantī’’ti abhiṇhaṃ passato aṭṭhānisaṃsaparivāraṃ bhaṅgānupassanāñāṇaṃ balappattaṃ hoti. Tatrime aṭṭhānisaṃsā – bhavadiṭṭhippahānaṃ, jīvitanikantipariccāgo, sadāyuttapayuttatā, visuddhājīvitā, ussukkappahānaṃ, vigatabhayatā, khantisoraccapaṭilābho, aratiratisahanatāti.

Tenāhu porāṇā –

‘‘Imāni aṭṭhagguṇamuttamāni,

Disvā tahiṃ sammasate punappunaṃ;

Ādittacelassirasūpamo muni,

Bhaṅgānupassī amatassa pattiyā’’ti.

Bhaṅgānupassanāñāṇaṃ niṭṭhitaṃ.

Bhayatupaṭṭhānañāṇakathā



745"两者以一法确立"意思是通过类推亲证所见的所缘,如此这些诸行过去也灭去,未来也将灭去,这样通过一个性质确立两者。
古人也说:
"明见现在已清净,
随类推及过未来;
一切诸行皆破坏,
如朝露滴日升时。"
"倾向于灭"意思是这样通过两者的坏灭而确立一性后,对那称为坏灭的灭倾向、重视、趋向、倾斜、偏重。这被称为观坏灭相。
746"观察所缘"是指了知前面的色等所缘。"观察坏灭"是指看见那所缘的坏灭后,观察缘那所缘之心的坏灭。"空性现起"是指当他如此观察坏灭时,"只有诸行坏灭,它们的破坏就是死亡,没有其他任何东西",这样空性现起成就。
因此古人说:
"蕴灭无他物,
蕴坏名为死;
见灭不放逸,
如智以金刚钻珠。"
"增上慧观"是指那观察所缘、那坏随观和那空性现起,这被称为增上慧观。
747"善巧三随观"是指比丘善巧于无常随观等三种随观。"四种观禅"是指厌离等四种观禅。"善巧三现起"是指善巧于灭尽、衰灭、空性这三种现起。"种种见不动"是指在常见等种种见中不动摇。
748.他这样不动摇,"未灭者灭去,未坏者坏灭"作意运转,如同看见弱器破坏,如同细尘散开,如同芝麻被炒,舍弃一切行的生、住、转起相,只见破坏。如同有眼者站在莲池岸或河岸,见大滴雨落下时在水面上产生大水泡迅速破裂一样,他如此见一切行不断坏灭。关于这样的修行者,世尊说:
"如见泡沫起,如见阳焰现;
如是观世间,死王不得见。"
749.当他这样常常见到"一切行坏灭坏灭"时,具足八种功德的坏随观智变得有力。这八种功德是:舍断有见、舍离命执、常修不懈、活命清净、舍断勤奋、无畏、获得忍和柔和、忍受喜厌。
因此古人说:
"见此八上德,
再三思维彼;
如头衣着火,
观坏证不死。"
坏随观智完毕。
怖畏现起智的解释

750. Tassevaṃ sabbasaṅkhārānaṃ khayavayabhedanirodhārammaṇaṃ bhaṅgānupassanaṃ āsevantassa bhāventassa bahulīkarontassa sabbabhavayonigatiṭhitisattāvāsesu pabhedakā saṅkhārā sukhena jīvitukāmassa bhīrukapurisassa sīhabyagghadīpiacchataracchayakkharakkhasacaṇḍagoṇacaṇḍakukkurapabhinnamadacaṇḍahatthighoraāsīvisaasanivicakkasusānaraṇabhūmijalitaaṅgārakāsuādayo viya mahābhayaṃ hutvā upaṭṭhahanti. Tassa ‘‘atītā saṅkhārā niruddhā, paccuppannā nirujjhanti, anāgate nibbattanakasaṅkhārāpi evameva nirujjhissantī’’ti passato etasmiṃ ṭhāne bhayatupaṭṭhānañāṇaṃ nāma uppajjati.

Tatrāyaṃ upamā – ekissā kira itthiyā tayo puttā rājaparādhikā, tesaṃ rājā sīsacchedaṃ āṇāpesi. Sā puttehi saddhiṃ āghātanaṃ agamāsi. Athassā jeṭṭhaputtassa sīsaṃ chinditvā majjhimassa chindituṃ ārabhiṃsu. Sā jeṭṭhassa sīsaṃ chinnaṃ majjhimassa ca chijjamānaṃ disvā kaniṭṭhamhi ālayaṃ vissajji ‘‘ayampi etesaññeva sadiso bhavissatī’’ti. Tattha tassā itthiyā jeṭṭhaputtassa chinnasīsadassanaṃ viya yogino atītasaṅkhārānaṃ nirodhadassanaṃ, majjhimassa chijjamānasīsadassanaṃ viya paccuppannānaṃ nirodhadassanaṃ, ‘‘ayampi etesaññeva sadiso bhavissatī’’ti kaniṭṭhaputtamhi ālayavissajjanaṃ viya ‘‘anāgatepi nibbattanakasaṅkhārā bhijjissantī’’ti anāgatānaṃ nirodhadassanaṃ. Tassevaṃ passato etasmiṃ ṭhāne uppajjati bhayatupaṭṭhānañāṇaṃ.

Aparāpi upamā – ekā kira pūtipajā itthī dasa dārake vijāyi. Tesu nava matā, eko hatthagato marati, aparo kucchiyaṃ. Sā nava dārake mate dasamañca mīyamānaṃ disvā kucchigate ālayaṃ vissajji ‘‘ayampi etesaññeva sadiso bhavissatī’’ti. Tattha tassā itthiyā navannaṃ dārakānaṃ maraṇānussaraṇaṃ viya yogino atītasaṅkhārānaṃ nirodhadassanaṃ, hatthagatassa mīyamānabhāvadassanaṃ viya yogino paccuppannānaṃ nirodhadassanaṃ, kucchigate ālayavissajjanaṃ viya anāgatānaṃ nirodhadassanaṃ. Tassevaṃ passato etasmiṃ khaṇe uppajjati bhayatupaṭṭhānañāṇaṃ.



750.当他这样修习、培育、多作以一切行的灭尽、衰灭、破坏、灭没为所缘的坏随观时，一切有、生处、趣、住处、有情居处中的分别诸行，对欲求安乐生活的怯弱者来说，如同狮子、虎、豹、熊、豺、夜叉、罗刹、凶牛、凶鸡、发狂醉象、可怕毒蛇、雷电、墓地、战场、燃烧的火坑等一样，成为大怖畏而现起。当他见到"过去诸行已灭，现在诸行正灭，未来将生起的诸行也将如此灭去"时，在这个阶段生起称为怖畏现起智。
这里有个譬喻：据说一位妇女的三个儿子犯了王法，国王下令斩首。她和儿子们一起去刑场。他们斩了长子的头，开始斩次子的头。她看见长子已被斩首，次子正被斩首，就对幼子舍弃了执著："他也会和他们一样。"其中那妇女见长子被斩首，如同修行者见过去诸行的灭；见次子正被斩首，如同见现在诸行的灭；对幼子舍弃执著说"他也会和他们一样"，如同见"未来将生起的诸行也将坏灭"的未来诸行的灭。当他如此观察时，在这个阶段生起怖畏现起智。
另一个譬喻：据说一位生育不幸的妇女生了十个儿子。其中九个死了，一个在手中正死去，另一个在腹中。她见到九个儿子已死，第十个正死去，就对腹中的舍弃了执著："他也会和他们一样。"其中那妇女忆念九个儿子的死，如同修行者见过去诸行的灭；见手中的正死去，如同修行者见现在诸行的灭；对腹中的舍弃执著，如同见未来诸行的灭。当他如此观察时，在这个刹那生起怖畏现起智。

751. Bhayatupaṭṭhānañāṇaṃ pana bhāyati na bhāyatīti? Na bhāyati. Tañhi atītā saṅkhārā niruddhā, paccuppannā nirujjhanti, anāgatā nirujjhissantīti tīraṇamattameva hoti. Tasmā yathā nāma cakkhumā puriso nagaradvāre tisso aṅgārakāsuyo olokayamāno sayaṃ na bhāyati, kevalaṃ hissa ‘‘ye ye ettha nipatissanti, sabbe anappakaṃ dukkhamanubhavissantī’’ti tīraṇamattameva hoti. Yathā vā pana cakkhumā puriso khadirasūlaṃ ayosūlaṃ suvaṇṇasūlanti paṭipāṭiyā ṭhapitaṃ sūlattayaṃ olokayamāno sayaṃ na bhāyati, kevalaṃ hissa ‘‘ye ye imesu sūlesu nipatissanti, sabbe anappakaṃ dukkhamanubhavissantī’’ti tīraṇamattameva hoti, evameva bhayatupaṭṭhānañāṇaṃ sayaṃ na bhāyati, kevalaṃ hissa aṅgārakāsuttayasadisesu, sūlattayasadisesu ca tīsu bhavesu ‘‘atītā saṅkhārā niruddhā, paccuppannā nirujjhanti, anāgatā nirujjhissantī’’ti tīraṇamattameva hoti. Yasmā panassa kevalaṃ sabbabhavayonigatiṭhitinivāsagatā saṅkhārā byasanāpannā sappaṭibhayā hutvā bhayato upaṭṭhahanti, tasmā bhayatupaṭṭhānanti vuccati.

Evaṃ bhayato upaṭṭhāne panassa ayaṃ pāḷi –

‘‘Aniccato manasikaroto kiṃ bhayato upaṭṭhāti? Dukkhato. Anattato manasikaroto kiṃ bhayato upaṭṭhātīti? Aniccato manasikaroto nimittaṃ bhayato upaṭṭhāti. Dukkhato manasikaroto pavattaṃ bhayato upaṭṭhāti. Anattato manasikaroto nimittañca pavattañca bhayato upaṭṭhātī’’ti (paṭi. ma. 1.227).

Tattha nimittanti saṅkhāranimittaṃ. Atītānāgatapaccuppannānaṃ saṅkhārānamevetaṃ adhivacanaṃ. Aniccato manasikaronto hi saṅkhārānaṃ maraṇameva passati, tenassa nimittaṃ bhayato upaṭṭhāti. Pavattanti rūpārūpabhavapavatti. Dukkhato manasikaronto hi sukhasammatāyapi pavattiyā abhiṇhapaṭipīḷanabhāvameva passati, tenassa pavattaṃ bhayato upaṭṭhāti. Anattato manasikaronto pana ubhayampetaṃ suññagāmaṃ viya marīcigandhabbanagarādīni viya ca rittaṃ tucchaṃ suññaṃ assāmikaṃ apariṇāyakaṃ passati. Tenassa nimittañca pavattañca ubhayaṃ bhayato upaṭṭhātīti.

Bhayatupaṭṭhānañāṇaṃ niṭṭhitaṃ.

Ādīnavānupassanāñāṇakathā



751.怖畏现起智是恐惧还是不恐惧呢？不恐惧。它只是审察"过去诸行已灭，现在诸行正灭，未来诸行将灭"而已。因此如同有眼者观看城门前三个火坑时自己不恐惧，只是审察"凡落入这里的人都将遭受不少痛苦"而已。或者如同有眼者观看排列的阿喀提拉木桩、铁桩、金桩三种桩时自己不恐惧，只是审察"凡落在这些桩上的人都将遭受不少痛苦"而已。同样怖畏现起智自己不恐惧，对于如三火坑、如三桩的三有中，只是审察"过去诸行已灭，现在诸行正灭，未来诸行将灭"而已。因为对它来说一切有、生处、趣、住处、居处的诸行成为遭受灾难、有危险而现为可怖，所以称为怖畏现起。
关于这样现为可怖，有这样的圣典：
"作意无常时什么现为可怖？作意苦时什么现为可怖？作意无我时什么现为可怖？作意无常时相现为可怖。作意苦时转起现为可怖。作意无我时相和转起现为可怖。"
其中"相"是行相，这是过去未来现在诸行的代名。因为作意无常时只见诸行的死，因此对他相现为可怖。"转起"是色非色有的转起。因为作意苦时即使在被认为是乐的转起中也只见到恒常逼迫性，因此对他转起现为可怖。但作意无我时见这两者如空村、如阳焰干闼婆城等一样空虚、无实、空、无主、无导者。因此对他相和转起两者现为可怖。
怖畏现起智完毕。
过患随观智的解释;

752. Tassa taṃ bhayatupaṭṭhānañāṇaṃ āsevantassa bhāventassa bahulīkarontassa sabbabhavayonigatiṭhitisattāvāsesu neva tāṇaṃ, na leṇaṃ, na gati, nappaṭisaraṇaṃ paññāyati. Sabbabhavayonigatiṭhitinivāsagatesu saṅkhāresu ekasaṅkhārepi patthanā vā parāmāso vā na hoti. Tayo bhavā vītaccikaṅgārapuṇṇaaṅgārakāsuyo viya, cattāro mahābhūtā ghoravisaāsīvisā viya, pañcakkhandhā ukkhittāsikavadhakā viya, cha ajjhattikāyatanāni suññagāmo viya, cha bāhirāyatanāni gāmaghātakacorā viya, satta viññāṇaṭṭhitiyo, nava ca sattāvāsā ekādasahi aggīhi ādittā sampajjalitā sajotibhūtā viya ca, sabbe saṅkhārā gaṇḍabhūtā rogabhūtā sallabhūtā aghabhūtā ābādhabhūtā viya ca nirassādā nirasā mahāādīnavarāsibhūtā hutvā upaṭṭhahanti.

Kathaṃ? Sukhena jīvitukāmassa bhīrukapurisassa ramaṇīyākārasaṇṭhitampi savāḷakamiva vanagahanaṃ, sasaddūlā viya guhā, sagāharakkhasaṃ viya udakaṃ, samussitakhaggā viya paccatthikā, savisaṃ viya bhojanaṃ, sacoro viya maggo, ādittamiva agāraṃ, uyyuttasenā viya raṇabhūmi. Yathā hi so puriso etāni savāḷakavanagahanādīni āgamma bhīto saṃviggo lomahaṭṭhajāto samantato ādīnavameva passati, evamevāyaṃ yogāvacaro bhaṅgānupassanāvasena sabbasaṅkhāresu bhayato upaṭṭhitesu samantato nirasaṃ nirassādaṃ ādīnavameva passati. Tassevaṃ passato ādīnavañāṇaṃ nāma uppannaṃ hoti. Yaṃ sandhāya idaṃ vuttaṃ –

‘‘Kathaṃ bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ? Uppādo bhayanti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Pavattaṃ bhayanti… nimittaṃ bhayanti… āyūhanā bhayanti… paṭisandhi bhayanti… gati bhayanti… nibbatti bhayanti… upapatti bhayanti… jāti bhayanti… jarā bhayanti… byādhi bhayanti… maraṇaṃ bhayanti… soko bhayanti… paridevo bhayanti… upāyāso bhayanti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Anuppādo khemanti santipade ñāṇaṃ. Appavattaṃ…pe… anupāyāso khemanti santipade ñāṇaṃ. Uppādo bhayaṃ, anuppādo khemanti santipade ñāṇaṃ. Pavattaṃ…pe… upāyāso bhayaṃ, anupāyāso khemanti santipade ñāṇaṃ.

‘‘Uppādo dukkhanti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Pavattaṃ…pe… upāyāso dukkhanti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Anuppādo sukhanti santipade ñāṇaṃ. Appavattaṃ…pe… anupāyāso sukhanti santipade ñāṇaṃ. Uppādo dukkhaṃ, anuppādo sukhanti santipade ñāṇaṃ. Pavattaṃ…pe… upāyāso dukkhaṃ, anupāyāso sukhanti santipade ñāṇaṃ.

‘‘Uppādo sāmisanti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Pavattaṃ…pe… upāyāso sāmisanti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Anuppādo nirāmisanti santipade ñāṇaṃ. Appavattaṃ…pe… anupāyāso nirāmisanti santipade ñāṇaṃ. Uppādo sāmisaṃ, anuppādo nirāmisanti santipade ñāṇaṃ. Pavattaṃ…pe… upāyāso sāmisaṃ, anupāyāso nirāmisanti santipade ñāṇaṃ.

Uppādo ‘‘saṅkhārāti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Pavattaṃ…pe… upāyāso saṅkhārāti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Anuppādo nibbānanti santipade ñāṇaṃ. Appavattaṃ…pe… anupāyāso nibbānanti santipade ñāṇaṃ. Uppādo saṅkhārā, anuppādo nibbānanti santipade ñāṇaṃ. Pavattaṃ…pe… upāyāso saṅkhārā, anupāyāso nibbānanti santipade ñāṇaṃ.

‘‘Uppādañca pavattañca, nimittaṃ dukkhanti passati;

Āyūhanaṃ paṭisandhiṃ, ñāṇaṃ ādīnave idaṃ.


752.当他修习、培育、多作那怖畏现起智时,在一切有、生处、趣、住处、有情居处中看不到保护、庇护、去处、皈依。对一切有、生处、趣、住处、居处中的诸行,连一行也没有希求或执取。三有如同充满燃烧炭火的火坑,四大种如同可怕毒蛇,五蕴如同举剑的刽子手,六内处如同空村,六外处如同杀村的盗贼,七识住和九有情居处如同被十一种火燃烧、炽然、光照,一切行如同肿瘤、疾病、箭、祸患、疾患一样,显现为无味、无乐、大过患堆。
如何?对欲求安乐生活的怯弱者来说,即使外形美好的丛林如有野兽,洞窟如有虎豹,水如有凶恶罗刹,敌人如举剑,食物如有毒,道路如有盗贼,房屋如燃烧,战场如军队列阵。如同那人遇到这些有野兽的丛林等就恐惧、震惊、毛骨悚然,看到周遍的过患,同样这位修行者由于依坏随观,当一切行现为可怖时,看到周遍无乐、无味的过患。当他如此观察时,生起称为过患智。关于这点说:
"如何是怖畏现起慧即过患智?生起是怖畏,这是怖畏现起慧即过患智。转起是怖畏...相是怖畏...造作是怖畏...结生是怖畏...趣是怖畏...生起是怖畏...投生是怖畏...出生是怖畏...老是怖畏...病是怖畏...死是怖畏...忧是怖畏...悲是怖畏...恼是怖畏,这是怖畏现起慧即过患智。不生起是安稳,这是寂静处智。不转起...乃至...无恼是安稳,这是寂静处智。生起是怖畏,不生起是安稳,这是寂静处智。转起...乃至...恼是怖畏,无恼是安稳,这是寂静处智。
生起是苦,这是怖畏现起慧即过患智。转起...乃至...恼是苦,这是怖畏现起慧即过患智。不生起是乐,这是寂静处智。不转起...乃至...无恼是乐,这是寂静处智。生起是苦,不生起是乐,这是寂静处智。转起...乃至...恼是苦,无恼是乐,这是寂静处智。
生起是有味,这是怖畏现起慧即过患智。转起...乃至...恼是有味,这是怖畏现起慧即过患智。不生起是无味,这是寂静处智。不转起...乃至...无恼是无味,这是寂静处智。生起是有味,不生起是无味,这是寂静处智。转起...乃至...恼是有味,无恼是无味,这是寂静处智。
生起是'诸行',这是怖畏现起慧即过患智。转起...乃至...恼是'诸行',这是怖畏现起慧即过患智。不生起是涅槃,这是寂静处智。不转起...乃至...无恼是涅槃,这是寂静处智。生起是诸行,不生起是涅槃,这是寂静处智。转起...乃至...恼是诸行,无恼是涅槃,这是寂静处智。
生起及转起,
相见皆为苦,
造作与结生,
此为过患智。;


‘‘Anuppādaṃ appavattaṃ, animittaṃ sukhanti ca;

Anāyūhanā appaṭisandhi, ñāṇaṃ santipade idaṃ.

‘‘Idaṃ ādīnave ñāṇaṃ, pañcaṭhānesu jāyati;

Pañcaṭhāne santipade, dasa ñāṇe pajānāti;

Dvinnaṃ ñāṇānaṃ kusalatā, nānādiṭṭhīsu na kampatī’’ti.

‘‘Taṃ ñātaṭṭhena ñāṇaṃ. Pajānanaṭṭhena paññā. Tena vuccati ‘‘bhayatupaṭṭhāne paññā ādīnave ñāṇa’’nti (paṭi. ma. 1.53).

753. Tattha uppādoti purimakammapaccayā idha uppatti. Pavattanti tathā uppannassa pavatti. Nimittanti sabbampi saṅkhāranimittaṃ. Āyūhanāti āyatiṃ paṭisandhihetubhūtaṃ kammaṃ. Paṭisandhīti āyatiṃ uppatti. Gatīti yāya gatiyā sā paṭisandhi hoti. Nibbattīti khandhānaṃ nibbattanaṃ. Upapattīti ‘‘samāpannassa vā upapannassa vā’’ti (dha. sa. 1289, 1291) evaṃ vuttā vipākappavatti. Jātīti jarādīnaṃ paccayabhūtā bhavapaccayā jāti. Jarāmaraṇādayo pākaṭā eva. Ettha ca uppādādayo pañceva ādīnavañāṇassa vatthuvasena vuttā. Sesā tesaṃ vevacanavasena. Nibbatti jātīti idañhi dvayaṃ uppādassa ceva paṭisandhiyā ca vevacanaṃ. Gati upapattīti idaṃ dvayaṃ pavattassa. Jarādayo nimittassāti. Tenāha –

‘‘Uppādañca pavattañca, nimittaṃ dukkhanti passati;

Āyūhanaṃ paṭisandhiṃ, ñāṇaṃ ādīnave ida’’nti ca.

‘‘Idaṃ ādīnave ñāṇaṃ, pañcaṭhānesu jāyatī’’ti ca.

Anuppādo khemanti santipade ñāṇantiādi pana ādīnavañāṇassa paṭipakkhañāṇadassanatthaṃ vuttaṃ. Bhayatupaṭṭhānena vā ādīnavaṃ disvā ubbiggahadayānaṃ abhayampi atthi khemaṃ nirādīnavanti assāsajananatthampi etaṃ vuttaṃ. Yasmā vā panassa uppādādayo bhayato sūpaṭṭhitā honti, tassa tappaṭipakkhaninnaṃ cittaṃ hoti, tasmā bhayatupaṭṭhānavasena siddhassa ādīnavañāṇassa ānisaṃsadassanatthampetaṃ vuttanti veditabbaṃ.

Ettha ca yaṃ bhayaṃ, taṃ yasmā niyamato dukkhaṃ. Taṃ vaṭṭāmisalokāmisakilesāmisehi avippamuttattā sāmisameva. Yañca sāmisaṃ, taṃ saṅkhāramattameva. Tasmā ‘‘uppādo dukkhanti bhayatupaṭṭhāne paññā ādīnave ñāṇa’’ntiādi vuttaṃ. Evaṃ santepi bhayākārena dukkhākārena sāmisākārenāti evaṃ ākāranānattato pavattivasenevettha nānattaṃ veditabbaṃ.

Dasañāṇe pajānātīti ādīnavañāṇaṃ pajānanto uppādādivatthukāni pañca, anuppādādivatthukāni pañcāti dasa ñāṇāni pajānāti paṭivijjhati sacchikaroti. Dvinnaṃ ñāṇānaṃ kusalatāti ādīnavañāṇassa ceva santipadañāṇassa cāti imesaṃ dvinnaṃ kusalatāya. Nānādiṭṭhīsuna kampatīti paramadiṭṭhadhammanibbānādivasena pavattāsu diṭṭhīsu na vedhati. Sesamettha uttānamevāti.

Ādīnavānupassanāñāṇaṃ niṭṭhitaṃ.

Nibbidānupassanāñāṇakathā



以下是译文：
"不生及不转，
无相即为乐，
不造不结生，
此为寂静智。
此过患之智，
生于五处中；
寂静处五处，
了知十种智；
善巧于二智，
种种见不动。"
"以已知义为智，以了知义为慧，因此说'怖畏现起慧即过患智'。"
753.其中"生起"是由前业为缘在此投生。"转起"是如此生起后的转起。"相"是一切行相。"造作"是成为未来结生因的业。"结生"是未来投生。"趣"是结生发生的趣。"生起"是诸蕴的生起。"投生"是如说"已入定者或已投生者"的果报转起。"出生"是有缘生成为老等的缘。老死等是明显的。这里生起等五种是就过患智的所缘而说。其余是它们的同义语。"生起、出生"这两个是生起和结生的同义语。"趣、投生"这两个是转起的同义语。老等是相的同义语。因此说：
"生起及转起，
相见皆为苦，
造作与结生，
此为过患智。"
及
"此过患之智，
生于五处中。"
而"不生起是安稳,这是寂静处智"等是为了显示过患智的对治智而说。或者是为了对见到过患而心生怖畏者生起安慰，说明也有无怖畏、安稳、无过患。或者因为他对生起等看得很清楚是可怖的，他的心倾向于它的对治，所以应知这是为了显示依怖畏现起而成就的过患智的利益而说。
这里凡是怖畏，必定是苦。因为它未脱离轮回味、世间味、烦恼味，所以是有味。凡是有味，只是诸行而已。因此说"生起是苦，这是怖畏现起慧即过患智"等。虽然如此，这里的差别应知只是依怖畏相、苦相、有味相等相的差别而转起。
"了知十种智"是说了知过患智时通达、证悟以生起等为所缘的五种和以不生起等为所缘的五种，共十种智。"善巧于二智"是指善巧于过患智和寂静处智这两种智。"种种见不动"是指在以现法涅槃等方式转起的诸见中不动摇。这里其余的都很明显。
过患随观智完毕。
厌离随观智的解释

754. So evaṃ sabbasaṅkhāre ādīnavato passanto sabbabhavayonigativiññāṇaṭṭhitisattāvāsagate sabhedake saṅkhāragate nibbindati ukkaṇṭhati nābhiramati.

Seyyathāpi nāma, cittakūṭapabbatapādābhirato suvaṇṇarājahaṃso asucimhi caṇḍālagāmadvāraāvāṭe nābhiramati, sattasu mahāsaresuyeva abhiramati, evameva ayampi yogīrājahaṃso suparidiṭṭhādīnave sabhedake saṅkhāragate nābhiramati. Bhāvanārāmatāya pana bhāvanāratiyā samannāgatattā sattasu anupassanāsuyeva ramati.

Yathā ca suvaṇṇapañjare pakkhitto sīho migarājā nābhiramati, tiyojanasahassavitthate pana himavanteyeva ramati, evamayaṃ yogīsīho tividhe sugatibhavepi nābhiramati, tīsu pana anupassanāsuyeva ramati.

Yathā ca sabbaseto sattapatiṭṭho iddhimā vehāsaṅgamo chaddanto nāgarājā nagaramajjhe nābhiramati, himavati chaddantadahagahaneyeva abhiramati, evamayaṃ yogīvaravāraṇo sabbasmimpi saṅkhāragate nābhiramati, anuppādo khemantiādinā nayena diṭṭhe santipadeyeva abhiramati, tanninnatappoṇatappabbhāramānaso hotīti.

Nibbidānupassanāñāṇaṃ niṭṭhitaṃ.

755. Taṃ panetaṃ purimena ñāṇadvayena atthato ekaṃ. Tenāhu porāṇā –

‘‘Bhayatupaṭṭhānaṃ ekameva tīṇi nāmāni labhati, sabbasaṅkhāre bhayato addasāti bhayatupaṭṭhānaṃ nāma jātaṃ. Tesuyeva saṅkhāresu ādīnavaṃ uppādetīti ādīnavānupassanā nāma jātaṃ. Tesuyeva saṅkhāresu nibbindamānaṃ uppannanti nibbidānupassanā nāma jāta’’nti.

Pāḷiyampi vuttaṃ – ‘‘yā ca bhayatupaṭṭhāne paññā, yañca ādīnave ñāṇaṃ, yā ca nibbidā, ime dhammā ekatthā, byañjanameva nāna’’nti (paṭi. ma. 1.227).

Muñcitukamyatāñāṇakathā

756. Iminā pana nibbidāñāṇena imassa kulaputtassa nibbindantassa ukkaṇṭhantassa anabhiramantassa sabbabhavayonigativiññāṇaṭṭhitisattāvāsagatesu sabhedakesu saṅkhāresu ekasaṅkhārepi cittaṃ na sajjati, na laggati, na bajjhati, sabbasmā saṅkhāragatā muccitukāmaṃ nissaritukāmaṃ hoti. Yathā kiṃ? Yathā nāma jālabbhantaragato maccho, sappamukhagato maṇḍūko, pañjarapakkhitto vanakukkuṭo, daḷhapāsavasagato migo, ahituṇḍikahatthagato sappo, mahāpaṅkapakkhando kuñjaro, supaṇṇamukhagato nāgarājā, rāhumukhappaviṭṭho cando, sapattaparivārito purisoti evamādayo tato tato muccitukāmā nissaritukāmāva honti, evaṃ tassa yogino cittaṃ sabbasmā saṅkhāragatā muccitukāmaṃ nissaritukāmaṃ hoti. Athassa evaṃ sabbasaṅkhāresu vigatālayassa sabbasmā saṅkhāragatā muccitukāmassa uppajjati muñcitukamyatā ñāṇanti.

Muñcitukamyatāñāṇaṃ niṭṭhitaṃ.

Paṭisaṅkhānupassanāñāṇakathā



754.他这样见一切行的过患后，对一切有、生处、趣、识住、有情居处中有坏灭的诸行生起厌离、不乐、不喜。
如同喜欢住在耸立山脚的金天鹅不喜欢污秽的旃陀罗村门的坑洞，只喜欢七大湖，同样这位瑜伽行者天鹅也不喜欢已见过患而有坏灭的诸行。但因具足喜好修习、乐于修习，只乐于七种随观。
如同被关在金笼里的狮子王不喜欢，只喜欢三千由旬广阔的雪山，同样这位瑜伽狮子也不喜欢三种善趣有，只乐于三种随观。
如同全白七支具神通能行空中的六牙象王不喜欢城中，只喜欢雪山的六牙湖丛林，同样这位最胜瑜伽象不喜欢一切诸行，只喜欢以"不生起是安稳"等方式所见的寂静处，心倾向、趋向、偏重于此。
厌离随观智完毕。
755.这与前两智在意义上是相同的。因此古人说：
"怖畏现起同一个得三个名字，因见一切行为可怖而称为怖畏现起；对这些行生起过患而称为过患随观；对这些行生起厌离而称为厌离随观。"
在圣典中也说："怖畏现起慧、过患智和厌离，这些法义一而文异。"
欲解脱智的解释
756.由于这厌离智，当这善男子厌离、不乐、不喜时，对一切有、生处、趣、识住、有情居处中有坏灭的诸行，连一行他的心也不粘著、不执著、不系缚，想从一切诸行解脱、出离。像什么？如同被困在网中的鱼、处于蛇口的青蛙、关在笼中的野鸡、陷入坚固陷阱的鹿、被捕蛇者抓住的蛇、陷入大泥沼的象、处于金翅鸟口中的龙王、入于罗睺口中的月亮、被敌人包围的人等，想要从那里解脱、出离。同样这位瑜伽行者的心想要从一切诸行解脱、出离。然后当他这样对一切行离去执著、想要从一切诸行解脱时，生起欲解脱智。
欲解脱智完毕。
审察随观智的解释。

757. So evaṃ sabbabhavayonigatiṭṭhitinivāsagatehi sabhedakehi saṅkhārehi muccitukāmo sabbasmā saṅkhāragatā muccituṃ puna te evaṃ saṅkhāre paṭisaṅkhānupassanāñāṇena tilakkhaṇaṃ āropetvā pariggaṇhāti.

So sabbasaṅkhāre anaccantikato, tāvakālikato, uppādavayaparicchinnato, palokato, calato, pabhaṅguto, addhuvato, vipariṇāmadhammato, assārakato, vibhavato, saṅkhatato, maraṇadhammatotiādīhi kāraṇehi aniccāti passati.

Abhiṇhapaṭipīḷanato, dukkhamato, dukkhavatthuto, rogato, gaṇḍato, sallato, aghato, ābādhato, ītito, upaddavato, bhayato, upasaggato, atāṇato, aleṇato, asaraṇato, ādīnavato, aghamūlato, vadhakato, sāsavato, mārāmisato, jātidhammato, jarādhammato, byādhidhammato, sokadhammato, paridevadhammato, upāyāsadhammato, saṃkilesikadhammatotiādīhi kāraṇehi dukkhāti passati.

Ajaññato, duggandhato, jegucchato, paṭikkūlato, amaṇḍanārahato, virūpato, bībhacchatotiādīhi kāraṇehi dukkhalakkhaṇassa parivārabhūtato asubhato passati.

Parato, rittato, tucchato, suññato, assāmikato, anissarato, avasavattitotiādīhi kāraṇehi anattato passati.

758. Evañhi passatānena tilakkhaṇaṃ āropetvā saṅkhārā pariggahitā nāma honti. Kasmā panāyamete evaṃ pariggaṇhātīti? Muñcanassa upāyasampādanatthaṃ.

Tatrāyaṃ upamā – eko kira puriso ‘‘macche gahessāmī’’ti macchakhippaṃ gahetvā udake oḍḍāpesi so khippamukhena hatthaṃ otāretvā antoudake sappaṃ gīvāya gahetvā ‘‘maccho me gahito’’ti attamano ahosi. So ‘‘mahā vata mayā maccho laddho’’ti ukkhipitvā passanto sovatthikattayadassanena sappoti sañjānitvā bhīto ādīnavaṃ disvā gahaṇe nibbinno muñcitukāmo hutvā muñcanassa upāyaṃ karonto agganaṅguṭṭhato paṭṭhāya hatthaṃ nibbeṭhetvā bāhuṃ ukkhipitvā uparisīse dve tayo vāre āvijjhitvā sappaṃ dubbalaṃ katvā ‘‘gaccha duṭṭha sappā’’ti nissajjitvā vegena taḷākapāḷiṃ āruyha ‘‘mahantassa vata bho sappassa mukhato muttomhī’’ti āgatamaggaṃ olokayamāno aṭṭhāsi.

Tattha tassa purisassa ‘‘maccho’’ti sappaṃ gīvāya gahetvā tuṭṭhakālo viya imassāpi yogino āditova attabhāvaṃ paṭilabhitvā tuṭṭhakālo, tassa khippamukhato sīsaṃ nīharitvā sovatthikattayadassanaṃ viya imassa ghanavinibbhogaṃ katvā saṅkhāresu tilakkhaṇadassanaṃ, tassa bhītakālo viya imassa bhayatupaṭṭhānañāṇaṃ. Tato ādīnavadassanaṃ viya ādīnavānupassanāñāṇaṃ, gahaṇe nibbindanaṃ viya nibbidānupassanāñāṇaṃ. Sappaṃ muñcitukāmatā viya muñcitukamyatāñāṇaṃ, muñcanassa upāyakaraṇaṃ viya paṭisaṅkhānupassanāñāṇena saṅkhāresu tilakkhaṇāropanaṃ. Yathā hi so puriso sappaṃ āvijjhitvā dubbalaṃ katvā nivattetvā ḍaṃsituṃ asamatthabhāvaṃ pāpetvā sumuttaṃ muñcati, evamayaṃ yogāvacaro tilakkhaṇāropanena saṅkhāre āvijjhitvā dubbale katvā puna niccasukhasubhaattākārena upaṭṭhātuṃ asamatthataṃ pāpetvā sumuttaṃ muñcati. Tena vuttaṃ ‘‘muñcanassa upāyasampādanatthaṃ evaṃ pariggaṇhātī’’ti.



757.他这样想从一切有、生处、趣、住处、居处中有坏灭的诸行解脱，为从一切诸行解脱，再以审察随观智对这些行运用三相来把握。
他通过非恒常、暂时、生灭所限、破坏、动摇、破碎、不稳固、变易法、无实质、非有、有为、死亡法等理由,见诸行为无常。
通过恒常逼迫、苦性、苦处、病、肿瘤、箭、祸患、疾病、灾难、不幸、怖畏、危害、无保护、无庇护、无归依、过患、祸根、杀害、有漏、魔味、生法、老法、病法、忧法、悲法、恼法、杂染法等理由,见为苦。
通过非净、臭秽、厌恶、反感、不适合装饰、丑陋、可怕等理由,及作为苦相的眷属而见为不净。
通过他性、空虚、无实、空、无主、无支配、不自在等理由,见为无我。
758.如此见到并运用三相把握诸行。为什么他如此把握呢？为成就解脱的方法。
这里有个譬喻：据说一个人要抓鱼,拿了鱼网在水中设置。他从网口伸手进去,在水中抓住了蛇的脖子,心想"我抓到鱼了"而高兴。他想"我得到大鱼了"提起来一看,见到三个斑点,知道是蛇,恐惧,见到过患,对抓住厌离,想要放掉,为放掉而寻找方法,从拇指开始解开手,举起胳膊,在头上盘旋两三圈,使蛇变弱,说"去吧,恶蛇"而放掉,快速爬上池岸,站着看来路说"呀,我从大蛇口中解脱了"。
其中那人抓住蛇的脖子以为是鱼而高兴的时候,如同这位修行者最初得到自身而高兴；他从网口拉出头看见三个斑点,如同修行者把密集分开后见诸行的三相；他恐惧的时候,如同修行者的怖畏现起智；然后见过患,如同过患随观智；厌离抓住,如同厌离随观智；想放掉蛇,如同欲解脱智；寻找放掉的方法,如同以审察随观智对诸行运用三相。如同那人盘旋蛇使它变弱,使它转变成不能咬人的状态才好好放掉,同样这位修行者以运用三相使诸行盘旋变弱,使它们不能再以常乐净我的形态现起的状态才好好放掉。因此说"为成就解脱的方法而如此把握"。

759. Ettāvatā tassa uppannaṃ hoti paṭisaṅkhāñāṇaṃ. Yaṃ sandhāya vuttaṃ –

‘‘Aniccato manasikaroto kiṃ paṭisaṅkhā ñāṇaṃ uppajjati? Dukkhato. Anattato manasikaroto kiṃ paṭisaṅkhā ñāṇaṃ uppajjati? Aniccato manasikaroto nimittaṃ paṭisaṅkhā ñāṇaṃ uppajjati. Dukkhato manasikaroto pavattaṃ paṭisaṅkhā ñāṇaṃ uppajjati. Anattato manasikaroto nimittañca pavattañca paṭisaṅkhā ñāṇaṃ uppajjatī’’ti (paṭi. ma. 1.227).

Ettha ca nimittaṃ paṭisaṅkhāti saṅkhāranimittaṃ ‘‘addhuvaṃ tāvakālika’’nti aniccalakkhaṇavasena jānitvā. Kāmañca na paṭhamaṃ jānitvā pacchā ñāṇaṃ uppajjati, vohāravasena pana ‘‘manañca paṭicca dhamme ca uppajjati manoviññāṇa’’ntiādīni (ma. ni. 3.421) viya evaṃ vuccati. Ekattanayena vā purimañca pacchimañca ekaṃ katvā evaṃ vuttanti veditabbaṃ. Iminā nayena itarasmimpi padadvaye attho veditabboti.

Paṭisaṅkhānupassanāñāṇaṃ niṭṭhitaṃ.

Saṅkhārupekkhāñāṇakathā

760. So evaṃ paṭisaṅkhānupassanāñāṇena ‘‘sabbe saṅkhārā suññā’’ti pariggahetvā puna ‘‘suññamidaṃ attena vā attaniyena vā’’ti (ma. ni. 3.69) dvikoṭikaṃ suññataṃ pariggaṇhāti. So evaṃ neva attānaṃ, na paraṃ kiñci attano parikkhārabhāve ṭhitaṃ disvā puna ‘‘nāhaṃ kvacani, kassaci kiñcanatasmiṃ, na ca mama kvacani, kismiñci kiñcanatatthī’’ti yā ettha catukoṭikā suññatā kathitā, taṃ pariggaṇhāti.

Kathaṃ? Ayañhi nāhaṃ kvacanīti kvaci attānaṃ na passati. Kassaci kiñcanatasminti attano attānaṃ kassaci parassa kiñcanabhāve upanetabbaṃ na passati. Bhātiṭṭhānevā bhātaraṃ, sahāyaṭṭhāne vā sahāyaṃ, parikkhāraṭṭhāne vā parikkhāraṃ maññitvā upanetabbaṃ na passatīti attho. Na ca mama kvacanīti ettha mama-saddaṃ tāva ṭhapetvā na ca kvacanīti parassa ca attānaṃ kvaci napassatīti ayamattho. Idāni mama-saddaṃ āharitvā mama kismiñci kiñcanatatthīti so parassa attā mama kismiñci kiñcanabhāve atthīti na passatīti. Attano bhātiṭṭhāne vā bhātaraṃ, sahāyaṭṭhāne vā sahāyaṃ parikkhāraṭṭhāne vā parikkhāranti kismiñci ṭhāne parassa attānaṃ iminā kiñcanabhāvena upanetabbaṃ na passatīti attho. Evamayaṃ yasmā neva katthaci attānaṃ passati, na taṃ parassa kiñcanabhāve upanetabbaṃ passati, na parassa attānaṃ passati, na parassa attānaṃ attano kiñcanabhāve upanetabbaṃ passati. Tasmānena catukoṭikā suññatā pariggahitā hotīti.

761. Evaṃ catukoṭikaṃ suññataṃ pariggahetvā puna chahākārehi suññataṃ pariggaṇhāti. Kathaṃ? Cakkhu suññaṃ attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā…pe… mano suñño. Rūpā suññā…pe… dhammā suññā. Cakkhuviññāṇaṃ…pe… manoviññāṇaṃ. Cakkhusamphassoti evaṃ yāva jarāmaraṇā nayo netabbo.



759.如此生起他的审察智。关于这点说：
"作意无常时什么审察智生起？作意苦时什么审察智生起？作意无我时什么审察智生起？作意无常时相的审察智生起。作意苦时转起的审察智生起。作意无我时相和转起的审察智生起。"
这里"审察相"是指知道行相"是无常、暂时"等通过无常相。虽然不是先知道后智生起，但依俗说如"缘意和法生意识"等这样说。或者应知依一性方式把前后合为一而如此说。依此方式也应知其他两句的意义。
审察随观智完毕。
行舍智的解释
760.他这样以审察随观智把握"一切行是空"后，再把握"此是空，无我或我所"的二边空性。他这样既不见我，也不见任何作为自己资具而住的他人后，再把握在这里所说的"我不在任何处，不是任何人的任何物，我也没有任何处任何人的任何物"的四边空性。
如何？这里"我不在任何处"是在任何处都不见我。"不是任何人的任何物"是不见自己的我可归属于任何他人的任何性质。意思是不见可归属于兄弟地位的兄弟，或朋友地位的朋友，或资具地位的资具。"我也没有任何处"，这里先放下"我的"一词，意思是也不见他人的我在任何处。现在加上"我的"一词，"我没有任何人的任何物"是不见他人的我是我的任何性质。意思是不见他人的我可归属于自己的兄弟地位的兄弟，或朋友地位的朋友，或资具地位的资具等任何地位的任何性质。这样因为他既不在任何处见我，不见它可归属于他人的任何性质，不见他人的我，不见他人的我可归属于自己的任何性质，所以他把握了四边空性。
761.这样把握四边空性后，再以六种行相把握空性。如何？眼空，无我或我所，或常或恒或永恒或不变易法...乃至...意空。色空...乃至...法空。眼识...乃至...意识。眼触，如是应引申至老死。

762. Evaṃ chahākārehi suññataṃ pariggahetvā puna aṭṭhahākārehi pariggaṇhāti. Seyyathidaṃ – rūpaṃ asāraṃ nissāraṃ sārāpagataṃ niccasārasārena vā dhuvasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Vedanā… saññā… saṅkhārā… viññāṇaṃ… cakkhu…pe… jarāmaraṇaṃ asāraṃ nissāraṃ sārāpagataṃ niccasārasārena vā dhuvasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Yathā naḷo asāro nissāro sārāpagato. Yathā eraṇḍo… yathā udumbaro… yathā setavaccho… yathā pāḷibhaddako… yathā pheṇapiṇḍo… yathā udakabubbuḷaṃ… yathā marīci… yathā kadalikkhandho… yathā māyā asārā nissārā sārāpagatā, evameva rūpaṃ…pe… jarāmaraṇaṃ asāraṃ nissāraṃ sārāpagataṃ niccasārasārena vā…pe… avipariṇāmadhammena vāti (cūḷani. mogharājamāṇavapucchāniddesa 88).

763. So evaṃ aṭṭhahākārehi suññataṃ pariggahetvā puna dasahākārehi pariggaṇhāti, rūpaṃ rittato passati. Tucchato… suññato… anattato… anissariyato… akāmakāriyato… alabbhanīyato… avasavattakato… parato… vivittato passati. Vedanaṃ…pe… viññāṇaṃ rittato…pe… vivittato passatīti.

764. Evaṃ dasahākārehi suññataṃ pariggahetvā puna dvādasahākārehi pariggaṇhāti. Seyyathidaṃ – rūpaṃ na satto, na jīvo, na naro, na māṇavo, na itthī, na puriso, na attā, na attaniyaṃ. Nāhaṃ, na mama, na aññassa, na kassaci. Vedanā…pe… viññāṇaṃ na kassacīti (cūḷani. mogharājamāṇavapucchāniddesa 88).

765. Evaṃ dvādasahākārehi suññataṃ pariggaṇhitvā puna tīraṇapariññāvasena dvācattālīsāya ākārehi suññataṃ pariggaṇhāti, rūpaṃ aniccato… dukkhato… rogato… gaṇḍato… sallato… aghato… ābādhato… parato… palokato… ītito… upaddavato… bhayato… upasaggato… calato… pabhaṅguto… addhuvato… atāṇato… aleṇato… asaraṇato… asaraṇībhūtato… rittato… tucchato… suññato… anattato… anassādato… ādīnavato… vipariṇāmadhammato… assārakato… aghamūlato… vadhakato… vibhavato… sāsavato… saṅkhatato… mārāmisato… jātidhammato… jarādhammato… byādhidhammato… maraṇadhammato… sokaparidevadukkhadomanassaupāyāsadhammato… samudayato… atthaṅgamato… anassādato … ādīnavato… nissaraṇato passati. Vedanaṃ…pe… viññāṇaṃ aniccato…pe… nissaraṇato passati.

Vuttampi cetaṃ – ‘‘rūpaṃ aniccato…pe… nissaraṇato passanto suññato lokaṃ avekkhati. Vedanaṃ…pe… viññāṇaṃ aniccato…pe… nissaraṇato passanto suññato lokaṃ avekkhati’’.

‘‘Suññato lokaṃ avekkhassu, mogharāja sadā sato;

Attānudiṭṭhiṃ ūhacca, evaṃ maccutaro siyā;

Evaṃ lokaṃ avekkhantaṃ, maccurājā na passatī’’ti. (su. ni. 1125; cūḷani. mogharājamāṇavapucchāniddesa 88);



762.这样以六种行相把握空性后,再以八种行相把握。即:色无实质、无坚实、离实质,无常性实质或恒常性实质或乐性实质或我性实质或常或恒或永恒或不变易法。受...想...行...识...眼...乃至...老死无实质、无坚实、离实质,无常性实质或恒常性实发生错误:terminated

766. Evaṃ suññato disvā tilakkhaṇaṃ āropetvā saṅkhāre pariggaṇhanto bhayañca nandiñca vippahāya saṅkhāresu udāsīno ahosi majjhatto, ahanti vā mamanti vā na gaṇhāti vissaṭṭhabhariyo viya puriso.

Yathā nāma purisassa bhariyā bhaveyya iṭṭhā kantā manāpā, so tāya vinā muhuttampi adhivāsetuṃ na sakkuṇeyya, ativiya naṃ mamāyeyya, so taṃ itthiṃ aññena purisena saddhiṃ ṭhitaṃ vā nisinnaṃ vā kathentiṃ vā hasantiṃ vā disvā kupito assa anattamano, adhimattaṃ domanassaṃ paṭisaṃvedeyya. So aparena samayena tassā itthiyā dosaṃ disvā muñcitukāmo hutvā taṃ vissajjeyya, na naṃ mamāti gaṇheyya. Tato paṭṭhāya taṃ yenakenaci saddhiṃ yaṃkiñci kurumānaṃ disvāpi neva kuppeyya, na domanassaṃ āpajjeyya, aññadatthu udāsīnova bhaveyya majjhatto. Evamevāyaṃ sabbasaṅkhārehi muñcitukāmo hutvā paṭisaṅkhānupassanāya saṅkhāre pariggaṇhanto ahaṃ mamāti gahetabbaṃ adisvā bhayañca nandiñca vippahāya sabbasaṅkhāresu udāsīno hoti majjhatto.

Tassa evaṃ jānato evaṃ passato tīsu bhavesu catūsu yonīsu pañcasu gatīsu sattasu viññāṇaṭṭhitīsu navasu sattāvāsesu cittaṃ patilīyati patikuṭati pativattati na sampasāriyati, upekkhā vā pāṭikulyatā vā saṇṭhāti.

Seyyathāpi nāma padumapalāse īsakapoṇe udakaphusitāni patilīyanti patikuṭanti pativattanti na sampasāriyanti, evameva…pe… seyyathāpi nāma kukkuṭapattaṃ vā nahārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativattati na sampasāriyati (a. ni. 7.49), evameva tassa tīsu bhavesu cittaṃ…pe… upekkhā vā pāṭikulyatā vā saṇṭhāti. Iccassa saṅkhārupekkhāñāṇaṃ nāma uppannaṃ hoti.

767. Taṃ panetaṃ sace santipadaṃ nibbānaṃ santato passati, sabbaṃ saṅkhārappavattaṃ vissajjetvā nibbānameva pakkhandati. No ce nibbānaṃ santato passati, punappunaṃ saṅkhārārammaṇameva hutvā pavattati sāmuddikānaṃ disākāko viya. Sāmuddikā kira vāṇijakā nāvaṃ ārohantā disākākaṃ nāma gaṇhanti, te yadā nāvā vātakkhittā videsaṃ pakkhandati, tīraṃ na paññāyati, tadā disākākaṃ vissajjenti. So kūpakayaṭṭhito ākāsaṃ laṅghitvā sabbā disā ca vidisā ca anugantvā sace tīraṃ passati, tadabhimukhova gacchati. No ce passati, punappunaṃ āgantvā kūpakayaṭṭhiṃyeva allīyati. Evameva sace saṅkhārupekkhāñāṇaṃ santipadaṃ nibbānaṃ santato passati, sabbaṃ saṅkhārappavattaṃ vissajjetvā nibbānameva pakkhandati. No ce passati, punappunaṃ saṅkhārārammaṇameva hutvā pavattati.

Tadidaṃ suppagge piṭṭhaṃ vaṭṭayamānaṃ viya. Nibbaṭṭitakappāsaṃ vihanamānaṃ viya nānappakārato saṅkhāre pariggahetvā bhayañca nandiñca pahāya saṅkhāravicinane majjhattaṃ hutvā tividhānupassanāvasena tiṭṭhati. Evaṃ tiṭṭhamānaṃ tividhavimokkhamukhabhāvaṃ āpajjitvā sattaariyapuggalavibhāgāya paccayo hoti.



766.这样见到空性,运用三相把握诸行时,舍弃怖畏和欢喜,对诸行变得无关心、中立,不执取"我"或"我的",如同放弃妻子的男人。
如同有个男人有可意、可爱、可喜的妻子,一刻也不能忍受没有她,非常爱惜她,他看见那女人与另一个男人站着或坐着或交谈或微笑,就会生气不悦,感受极大忧恼。后来他见到那女人的过失,想要放弃而放开她,不再执取"她是我的"。从此以后,即使看见她与任何人做任何事,也不会生气,不会忧恼,反而无关心、中立。同样这人想要从一切诸行解脱,以审察随观把握诸行时,不见可执取为"我"、"我的",舍弃怖畏和欢喜,对一切诸行变得无关心、中立。
当他如此知见时,他的心对三有、四生处、五趣、七识住、九有情居处退缩、畏避、转回而不舒张,生起舍或厌逆。
如同莲叶稍倾斜时水滴退缩、畏避、转回而不舒张,同样...如同鸡羽或筋腱投入火中退缩、畏避、转回而不舒张,同样他的心对三有...生起舍或厌逆。如此生起他的行舍智。
767.然而这智如果见寂静处涅槃为寂静,就放弃一切行的转起而趣向涅槃。如果不见涅槃为寂静,就一再成为以诸行为所缘而转起,如同航海者的方向乌鸦。据说航海商人登船时带一只方向乌鸦,当船被风吹到异国而不见岸时,就放出方向乌鸦。它从桅杆飞到空中,巡视一切方向和中间方向,如果见到岸就朝那方向飞去。如果不见就一再返回依止桅杆。同样如果行舍智见寂静处涅槃为寂静,就放弃一切行的转起而趣向涅槃。如果不见就一再成为以诸行为所缘而转起。
这如同筛中粉在转动,如同梳理已除子的棉花,以种种方式把握诸行,舍弃怖畏和欢喜,对行的审察保持中立而依三种随观而住。如此住时成为三解脱门,成为七种圣者差别的缘。

768. Tatridaṃ tividhānupassanāvasena pavattanato tiṇṇaṃ indriyānaṃ ādhipateyyavasena tividhavimokkhamukhabhāvaṃ āpajjati nāma. Tisso hi anupassanā tīṇi vimokkhamukhānīti vuccanti. Yathāha –

‘‘Tīṇi kho panimāni vimokkhamukhāni lokaniyyānāya saṃvattanti, sabbasaṅkhāre paricchedaparivaṭumato samanupassanatāya, animittāya ca dhātuyā cittasampakkhandanatāya, sabbasaṅkhāresu manosamuttejanatāya, appaṇihitāya ca dhātuyā cittasampakkhandanatāya, sabbadhamme parato samanupassanatāya, suññatāya ca dhātuyā cittasampakkhandanatāya, imāni tīṇi vimokkhamukhāni lokaniyyānāya saṃvattantī’’ti (paṭi. ma. 1.219).

Tattha paricchedaparivaṭumatoti udayabbayavasena paricchedato ceva parivaṭumato ca. Aniccānupassanaṃ hi ‘‘udayato pubbe saṅkhārā natthī’’ti paricchinditvā tesaṃ gatiṃ samannesamānaṃ ‘‘vayato paraṃ na gacchanti, ettheva antaradhāyantī’’ti parivaṭumato samanupassati. Manosamuttejanatāyāti cittasaṃvejanatāya . Dukkhānupassanena hi saṅkhāresu cittaṃ saṃvejeti. Parato samanupassanatāyāti ‘‘nāhaṃ, na mamā’’ti evaṃ anattato samanupassanatāya. Iti imāni tīṇi padāni aniccānupassanādīnaṃ vasena vuttānīti veditabbāni. Teneva tadanantare pañhavissajjane vuttaṃ – ‘‘aniccato manasikaroto khayato saṅkhārā upaṭṭhahanti. Dukkhato manasikaroto bhayato saṅkhārā upaṭṭhahanti. Anattato manasikaroto suññato saṅkhārā upaṭṭhahantī’’ti (paṭi. ma. 1.219).

769. Katame pana te vimokkhā, yesaṃ imāni anupassanāni mukhānīti? Animitto, appaṇihito, suññatoti ete tayo. Vuttaṃ hetaṃ ‘‘aniccato manasikaronto adhimokkhabahulo animittaṃ vimokkhaṃ paṭilabhati. Dukkhato manasikaronto passaddhibahulo appaṇihitaṃ vimokkhaṃ paṭilabhati. Anattato manasikaronto vedabahulo suññatavimokkhaṃ paṭilabhatī’’ti (paṭi. ma. 1.223).

Ettha ca animitto vimokkhoti animittākārena nibbānaṃ ārammaṇaṃ katvā pavatto ariyamaggo. So hi animittāya dhātuyā uppannattā animitto. Kilesehi ca vimuttattā vimokkho. Eteneva nayena appaṇihitākārena nibbānaṃ ārammaṇaṃ katvā pavatto appaṇihito. Suññatākārena nibbānaṃ ārammaṇaṃ katvā pavatto suññatoti veditabbo.

770. Yaṃ pana abhidhamme ‘‘yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi paṭhamaṃ jhānaṃ upasampajja viharati appaṇihitaṃ suññata’’nti (dha. sa. 343 ādayo) evaṃ vimokkhadvayameva vuttaṃ, taṃ nippariyāyato vipassanāgamanaṃ sandhāya. Vipassanāñāṇaṃ hi kiñcāpi paṭisambhidāmagge –

‘‘Aniccānupassanāñāṇaṃ niccato abhinivesaṃ muñcatīti suññato vimokkho. Dukkhānupassanāñāṇaṃ sukhato abhinivesaṃ. Anattānupassanāñāṇaṃ attato abhinivesaṃ muñcatīti suññato vimokkho’’ti (paṭi. ma. 1.229) evaṃ abhinivesaṃ muñcanavasena suññato vimokkhoti ca,

‘‘Aniccānupassanāñāṇaṃ niccato nimittaṃ muñcatīti animitto vimokkho. Dukkhānupassanāñāṇaṃ sukhato nimittaṃ, anattānupassanāñāṇaṃ attato nimittaṃ muñcatīti animitto vimokkho’’ti (paṭi. ma. 

768.这里依三种随观的转起，依三根的增上而成为三解脱门。因为三种随观称为三解脱门。如说：
"这三种解脱门导向出离世间：以限定和周遍观察一切行，心趣向无相界；以心在一切行中激发，心趣向无愿界；以观察一切法为他，心趣向空界，这三种解脱门导向出离世间。"
其中"限定和周遍"是依生灭的限定和周遍。因为无常随观限定"生起之前诸行不存在"，观察它们的趣向时，周遍看见"灭后不去任何处，就在此处消失"。"心激发"是心震撼。因为以苦随观震撼心于诸行。"观察为他"是如此"非我，非我所"地观察为无我。应知这三句是依无常随观等而说。因此在其后的问答中说："作意无常时，诸行以尽现起。作意苦时，诸行以怖畏现起。作意无我时，诸行以空现起。"
769.什么是这些随观成为其门的解脱？即无相、无愿、空三种。因为说："作意无常时，多胜解得无相解脱。作意苦时，多轻安得无愿解脱。作意无我时，多慧得空解脱。"
这里"无相解脱"是以无相相而以涅槃为所缘而转起的圣道。它因由无相界生起故为无相，因从烦恼解脱故为解脱。依此方式，应知以无愿相而以涅槃为所缘而转起的为无愿，以空相而以涅槃为所缘而转起的为空。
770.在阿毗达摩中说："什么时候修出世间禅，导向出离，趣向损减，为断见趣，为得初地，离诸欲等证初禅住于无愿空"，如此只说二解脱，那是就无譬喻的观行而说。因为虽然在无碍解道中说观智：
"无常随观智舍离常的执取为空解脱。苦随观智舍离乐的执取，无我随观智舍离我的执取为空解脱。"如此依舍离执取而说为空解脱，
"无常随观智舍离常相为无相解脱。苦随观智舍离乐相，无我随观智舍离我相为无相解脱。"

1.229) evaṃ nimittaṃ muñcanavasena animitto vimokkhoti ca,

‘‘Aniccānupassanāñāṇaṃ niccato paṇidhiṃ muñcatīti appaṇihito vimokkho. Dukkhānupassanāñāṇaṃ sukhato paṇidhiṃ. Anattānupassanāñāṇaṃ attato paṇidhiṃ muñcatīti appaṇihito vimokkho’’ti (paṭi. ma. 1.229) evaṃ paṇidhiṃ muñcanavasena appaṇihito vimokkhoti ca –

Vuttaṃ. Tathāpi taṃ saṅkhāranimittassa avijahanato na nippariyāyena animittaṃ. Nippariyāyena pana suññatañceva appaṇihitañca. Tassa ca āgamanavasena ariyamaggakkhaṇe vimokkho uddhaṭo. Tasmā appaṇihitaṃ suññatanti vimokkhadvayameva vuttanti veditabbaṃ. Ayaṃ tāvettha vimokkhakathā.

771. Yaṃ pana vuttaṃ ‘‘sattaariyapuggalavibhāgāya paccayo hotī’’ti, tattha saddhānusārī, saddhāvimutto, kāyasakkhi, ubhatobhāgavimutto, dhammānusārī, diṭṭhippatto, paññāvimuttoti ime tāva satta ariyapuggalā, tesaṃ vibhāgāya idaṃ saṅkhārupekkhāñāṇaṃ paccayo hoti.

772. Yo hi aniccato manasikaronto adhimokkhabahulo saddhindriyaṃ paṭilabhati, so sotāpattimaggakkhaṇe saddhānusārī hoti. Sesesu sattasu ṭhānesu saddhāvimutto.

773. Yo pana dukkhato manasikaronto passaddhibahulo samādhindriyaṃ paṭilabhati, so sabbattha kāyasakkhi nāma hoti. Arūpajjhānaṃ pana patvā aggaphalappatto ubhatobhāgavimutto nāma hoti.

774. Yo pana anattato manasikaronto vedabahulo paññindriyaṃ paṭilabhati, so sotāpattimaggakkhaṇe dhammānusārī hoti. Chasu ṭhānesu diṭṭhippatto aggaphale paññāvimuttoti.

775. Vuttaṃ hetaṃ –

‘‘Aniccato manasikaroto saddhindriyaṃ adhimattaṃ hoti. Saddhindriyassa adhimattattā sotāpattimaggaṃ paṭilabhati, tena vuccati saddhānusārī’’ti.

Tathā ‘‘aniccato manasikaroto saddhindriyaṃ adhimattaṃ hoti, saddhindriyassa adhimattattā sotāpattiphalaṃ sacchikataṃ hoti, tena vuccati saddhāvimutto’’tiādi (paṭi. ma. 1.221).

776. Aparampi vuttaṃ –

‘‘Saddahanto vimuttoti saddhāvimutto. Phuṭṭhantaṃ sacchikatoti kāyasakkhi. Diṭṭhantaṃ pattoti diṭṭhippatto. Saddahanto vimuccatīti saddhāvimutto. Jhānaphassaṃ paṭhamaṃ phusati pacchā nirodhaṃ nibbānaṃ sacchikarotīti kāyasakkhi. ‘Dukkhā saṅkhārā, sukho nirodho’ti ñātaṃ hoti diṭṭhaṃ viditaṃ sacchikataṃ phusitaṃ paññāyāti diṭṭhippatto’’ti (paṭi. ma. 1.221).

777. Itaresu pana catūsu saddhaṃ anusarati, saddhāya vā anusarati gacchatīti saddhānusārī. Tathā paññāsaṅkhātaṃ dhammaṃ anusarati, dhammena vā anusaratīti dhammānusārī. Arūpajjhānena ceva ariyamaggena cāti ubhatobhāgena vimuttoti ubhatobhāgavimutto. Pajānanto vimuttoti paññāvimuttoti evaṃ vacanattho veditabboti.

Saṅkhārupekkhāñāṇaṃ.

778. Taṃ panetaṃ purimena ñāṇadvayena atthato ekaṃ. Tenāhu porāṇā – ‘‘idaṃ saṅkhārupekkhāñāṇaṃ ekameva tīṇi nāmāni labhati, heṭṭhā muñcitukamyatāñāṇaṃ nāma jātaṃ, majjhe paṭisaṅkhānupassanāñāṇaṃ nāma, ante ca sikhāppattaṃ saṅkhārupekkhāñāṇaṃ nāma’’.



如此依舍离相而说为无相解脱，
"无常随观智舍离常的意愿为无愿解脱。苦随观智舍离乐的意愿，无我随观智舍离我的意愿为无愿解脱。"如此依舍离意愿而说为无愿解脱—
虽然如此说，但因未舍离行相故非无譬喻的无相。但无譬喻地是空和无愿。依其行道，在圣道刹那提举解脱。因此应知只说无愿、空二解脱。这里先说到此为解脱之说。
771.前面说"成为七种圣者差别的缘"，其中七种圣者是随信行者、信解脱者、身证者、俱分解脱者、随法行者、见至者、慧解脱者，这行舍智成为他们差别的缘。
772.作意无常时多胜解而得信根的人，在入流道刹那为随信行者，在其他七处为信解脱者。
773.作意苦时多轻安而得定根的人，在一切处为身证者。但得无色禅而得最上果时为俱分解脱者。
774.作意无我时多慧而得慧根的人，在入流道刹那为随法行者，在六处为见至者，在最上果为慧解脱者。
775.因为说：
"作意无常时信根增上。因信根增上得入流道，因此称为随信行者。"
同样"作意无常时信根增上，因信根增上证得入流果，因此称为信解脱者"等。
776.又说：
"以信而解脱为信解脱者。证触到为身证者。得见到为见至者。以信而解脱为信解脱者。先触禅触后证灭涅槃为身证者。以慧知见证触'诸行是苦，灭是乐'为见至者。"
777.对其他四种，随信而行或随着信而行为随信行者。同样随法即慧而行或随法而行为随法行者。以无色禅和圣道两分而解脱为俱分解脱者。以知而解脱为慧解脱者，应如此知道词义。
行舍智。
778.这与前两智在意义上是一样的。因此古人说："这个行舍智同一个得三个名字，在下面生起欲解脱智之名，在中间生起审察随观智之名，在最后达到顶点生起行舍智之名。"

779. Pāḷiyampi vuttaṃ –

‘‘Kathaṃ muñcitukamyatā-paṭisaṅkhā-santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ? Uppādaṃ muñcitukamyatā-paṭisaṅkhā-santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Pavattaṃ…pe… nimittaṃ…pe… upāyāsaṃ muñcitukamyatāpaṭisaṅkhā-santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Uppādo dukkhanti…pe… bhayanti…pe… sāmisanti…pe… uppādo saṅkhārāti…pe… upāyāso saṅkhārāti muñcitukamyatā-paṭisaṅkhā-santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇa’’nti (paṭi. ma. 1.54).

780. Tattha muñcitukamyatā ca sā paṭisaṅkhā ca santiṭṭhanā cāti muñcitukamyatā-paṭisaṅkhā-santiṭṭhanā. Iti pubbabhāge nibbidāñāṇena nibbinnassa uppādādīni pariccajitukāmatā muñcitukāmatā. Muñcanassa upāyakaraṇatthaṃ majjhe paṭisaṅkhānaṃ paṭisaṅkhā. Muñcitvā avasāne ajjhupekkhanaṃ santiṭṭhanā. Yaṃ sandhāya ‘‘uppādo saṅkhārā, te saṅkhāre ajjhupekkhatīti saṅkhārupekkhā’’tiādi (paṭi. ma. 1.54) vuttaṃ. Evaṃ ekamevidaṃ ñāṇaṃ.

781. Apica imāyapi pāḷiyā idaṃ ekamevāti veditabbaṃ. Vuttaṃ hetaṃ – ‘‘yā ca muñcitukamyatā, yā ca paṭisaṅkhānupassanā, yā ca saṅkhārupekkhā, ime dhammā ekatthā, byañjanameva nāna’’nti (paṭi. ma. 1.227).

782. Evaṃ adhigatasaṅkhārupekkhassa pana imassa kulaputtassa vipassanā sikhāppattā vuṭṭhānagāminī hoti. Sikhāppattā vipassanāti vā vuṭṭhānagāminīti vā saṅkhārupekkhādiñāṇattayasseva etaṃ nāmaṃ. Sā hi sikhaṃ uttamabhāvaṃ pattattā sikhāppattā. Vuṭṭhānaṃ gacchatīti vuṭṭhānagāminī. Vuṭṭhānaṃ vuccati bahiddhānimittabhūtato abhiniviṭṭhavatthuto ceva ajjhattapavattato ca vuṭṭhahanato maggo, taṃ gacchatīti vuṭṭhānagāminī, maggena saddhiṃ ghaṭiyatīti attho.

783. Tatrāyaṃ abhinivesavuṭṭhānānaṃ āvibhāvatthāya mātikā – ajjhattaṃ abhinivisitvā ajjhattā vuṭṭhāti, ajjhattaṃ abhinivisitvā bahiddhā vuṭṭhāti , bahiddhā abhinivisitvā bahiddhā vuṭṭhāti, bahiddhā abhinivisitvā ajjhattā vuṭṭhāti, rūpe abhinivisitvā rūpā vuṭṭhāti, rūpe abhinivisitvā arūpā vuṭṭhāti, arūpe abhinivisitvā arūpā vuṭṭhāti, arūpe abhinivisitvā rūpā vuṭṭhāti, ekappahārena pañcahi khandhehi vuṭṭhāti, aniccato abhinivisitvā aniccato vuṭṭhāti, aniccato abhinivisitvā dukkhato, anattato vuṭṭhāti, dukkhato abhinivisitvā dukkhato, aniccato, anattato vuṭṭhāti, anattato abhinivisitvā anattato, aniccato, dukkhato vuṭṭhāti.

784. Kathaṃ? Idhekacco āditova ajjhattasaṅkhāresu abhinivisati, abhinivisitvā te passati. Yasmā pana na suddhaajjhattadassanamatteneva maggavuṭṭhānaṃ hoti, bahiddhāpi daṭṭhabbameva, tasmā parassa khandhepi anupādiṇṇasaṅkhārepi aniccaṃ dukkhamanattāti passati. So kālena ajjhattaṃ sammasati, kālena bahiddhā. Tassevaṃ sammasato ajjhattaṃ sammasanakāle vipassanā maggena saddhiṃ ghaṭiyati. Ayaṃ ajjhattaṃ abhinivisitvā ajjhattā vuṭṭhāti nāma.

Sace panassa bahiddhā sammasanakāle vipassanā maggena saddhiṃ ghaṭiyati, ayaṃ ajjhattaṃ abhinivisitvā bahiddhā vuṭṭhāti nāma. Esa nayo bahiddhā abhinivisitvā bahiddhā ca ajjhattā ca vuṭṭhānepi.



779.在圣典中也说：
"如何是欲解脱-审察-安住的慧是行舍智？对生起的欲解脱-审察-安住的慧是行舍智。对转起...相...恼的欲解脱-审察-安住的慧是行舍智。'生起是苦'...'是怖畏'...'是有味'...'生起是行'...恼是行'的欲解脱-审察-安住的慧是行舍智。"
780.其中欲解脱和审察和安住为欲解脱-审察-安住。如此在前分以厌离智厌离者对生起等想舍弃的欲求为欲解脱。为作舍弃的方法在中间审察为审察。舍弃后在最后旁观为安住。关于这点说"生起是行,旁观这些行为行舍"等。如此这是同一智。
781.也应以此圣典知道这是同一个。因为说："欲解脱、审察随观和行舍,这些法同义,只是文字不同。"
782.如此获得行舍的善男子的观达到顶点成为出起趣向。达到顶点的观或出起趣向是行舍等三智的名称。因为达到顶点最上故称达到顶点。趣向出起故称出起趣向。出起是说从作为外相的所执着事物和内在转起出起的道,趣向它故称出起趣向,意思是与道相连。
783.这里为显示执着和出起的大纲：内执着从内出起,内执着从外出起,外执着从外出起,外执着从内出起,色执着从色出起,色执着从无色出起,无色执着从无色出起,无色执着从色出起,一时从五蕴出起,执着无常从无常出起,执着无常从苦、无我出起,执着苦从苦、无常、无我出起,执着无我从无我、无常、苦出起。
784.如何？这里有人最初执着内行,执着后见它们。但因不是仅仅见纯内就能道出起,也必须见外,所以也见他人的蕴和非执取行为无常、苦、无我。他有时思维内,有时思维外。他如此思维时,在思维内时观与道相连。这称为内执着从内出起。
如果在思维外时观与道相连,这称为内执着从外出起。这方法也适用于外执着从外和从内出起。

785. Aparo āditova rūpe abhinivisati, abhinivisitvā bhūtarūpañca upādārūpañca rāsiṃ katvā passati. Yasmā pana na suddharūpadassanamatteneva vuṭṭhānaṃ hoti, arūpampi daṭṭhabbameva. Tasmā taṃ rūpaṃ ārammaṇaṃ katvā uppannaṃ vedanaṃ saññaṃ saṅkhāre viññāṇañca ‘‘idaṃ arūpa’’nti arūpaṃ passati. So kālena rūpaṃ sammasati, kālena arūpaṃ . Tassevaṃ sammasato rūpasammasanakāle vipassanā maggena saddhiṃ ghaṭiyati, ayaṃ rūpe abhinivisitvā rūpā vuṭṭhāti nāma.

Sace panassa arūpasammasanakāle vipassanā maggena saddhiṃ ghaṭiyati, ayaṃ arūpe abhinivisitvā arūpā vuṭṭhāti nāma. Esa nayo arūpe abhinivisitvā arūpā ca rūpā ca vuṭṭhānepi.

786. ‘‘Yaṃkiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti (dī. ni. 1.298) evaṃ abhinivisitvā evameva vuṭṭhānakāle pana ekappahārena pañcahi khandhehi vuṭṭhāti nāma.

787. Eko āditova aniccato saṅkhāre sammasati. Yasmā pana na aniccato sammasanamatteneva vuṭṭhānaṃ hoti, dukkhatopi anattatopi sammasitabbameva, tasmā dukkhatopi anattatopi sammasati. Tassevaṃ paṭipannassa aniccato sammasanakāle vuṭṭhānaṃ hoti, ayaṃ aniccato abhinivisitvā aniccato vuṭṭhāti nāma.

Sace panassa dukkhato anattato sammasanakāle vuṭṭhānaṃ hoti, ayaṃ aniccato abhinivisitvā dukkhato, anattato vuṭṭhāti nāma. Esa nayo dukkhato anattato abhinivisitvā sesavuṭṭhānesupi.

788. Ettha ca yopi aniccato abhiniviṭṭho, yopi dukkhato, yopi anattato, vuṭṭhānakāle ca aniccato vuṭṭhānaṃ hoti. Tayopi janā adhimokkhabahulā honti, saddhindriyaṃ paṭilabhanti, animittavimokkhena vimuccanti, paṭhamamaggakkhaṇe saddhānusārino honti, sattasu ṭhānesu saddhāvimuttā. Sace pana dukkhato vuṭṭhānaṃ hoti, tayopi janā passaddhibahulā honti, samādhindriyaṃ paṭilabhanti, appaṇihitavimokkhena vimuccanti, sabbattha kāyasakkhino honti. Yassa panettha arūpajjhānaṃ pādakaṃ, so aggaphale ubhatobhāgavimutto hoti. Atha nesaṃ anattato vuṭṭhānaṃ hoti, tayopi janā vedabahulā honti, paññindriyaṃ paṭilabhanti, suññatavimokkhena vimuccanti, paṭhamamaggakkhaṇe dhammānusārino honti, chasu ṭhānesu diṭṭhippattā aggaphale paññāvimuttāti.

789. Idāni saddhiṃ purimapacchimañāṇehi imissā vuṭṭhānagāminiyā vipassanāya āvibhāvatthaṃ dvādasa upamā veditabbā. Tāsaṃ idaṃ uddānaṃ –

‘‘Vaggulī kaṇhasappo ca, gharaṃ go yakkhi dārako;

Khuddaṃ pipāsaṃ sītuṇhaṃ, andhakāraṃ visena cā’’ti.

Imā ca upamā bhayatupaṭṭhānato pabhuti yattha katthaci ñāṇe ṭhatvā āharituṃ vaṭṭeyyuṃ. Imasmiṃ pana ṭhāne āhariyamānāsu bhayatupaṭṭhānato yāva phalañāṇaṃ sabbaṃ pākaṭaṃ hoti, tasmā idheva āharitabbāti vuttā.



785.另一人最初执着色,执着后把四大色和所造色合为一堆而见。但因不是仅仅见纯色就能出起,也必须见无色。所以见以那色为所缘生起的受、想、行、识为"这是无色"的无色。他有时思维色,有时思维无色。他如此思维时,在思维色时观与道相连,这称为色执着从色出起。
如果在思维无色时观与道相连,这称为色执着从无色出起。这方法也适用于无色执着从无色和从色出起。
786"凡是集法,一切那都是灭法",如此执着而如此出起时,称为一时从五蕴出起。
787.有人最初从无常思维诸行。但因不是仅仅从无常思维就能出起,也必须从苦和无我思维,所以也从苦和无我思维。对如此修习者在从无常思维时出起,这称为执着无常从无常出起。
如果在从苦、无我思维时出起,这称为执着无常从苦、无我出起。这方法也适用于从苦、无我执着其余出起。
788.这里无论是执着无常者,或执着苦者,或执着无我者,在出起时从无常出起。三者都多胜解,得信根,以无相解脱而解脱,在初道刹那为随信行者,在七处为信解脱者。如果从苦出起,三者都多轻安,得定根,以无愿解脱而解脱,在一切处为身证者。其中以无色禅为基础者,在最上果为俱分解脱者。如果从无我出起,三者都多慧,得慧根,以空解脱而解脱,在初道刹那为随法行者,在六处为见至者,在最上果为慧解脱者。
789.现在为显示这出起趣向观及其前后诸智,应知十二个譬喻。这是它们的摄颂：
"蝙蝠黑蛇房 牛夜叉婴儿
饥渴冷热和 黑暗毒药共"
这些譬喻可以从怖畏现起开始在任何智中引用。但在这里引用时,从怖畏现起直至果智一切都明显,所以说应在这里引用。

790.Vaggulīti ekā kira vaggulī ‘‘ettha pupphaṃ vā phalaṃ vā labhissāmī’’ti pañcasākhe madhukarukkhe nilīyitvā ekaṃ sākhaṃ parāmasitvā na tattha kiñci pupphaṃ phalaṃ vā gayhupagaṃ addasa. Yathā ca ekaṃ, evaṃ dutiyaṃ, tatiyaṃ, catutthaṃ. Pañcamampi sākhaṃ parāmasitvā nāddasa. Sā ‘‘aphalo vatāyaṃ rukkho, natthettha kiñci gayhupaga’’nti tasmiṃ rukkhe ālayaṃ vissajjetvā ujukāya sākhāya āruyha viṭapantarena sīsaṃ nīharitvā uddhaṃ ulloketvā ākāse uppatitvā aññasmiṃ phalarukkhe nilīyati.

Tattha vagguli viya yogāvacaro daṭṭhabbo, pañcasākho madhukarukkho viya pañcupādānakkhandhā, tattha vagguliyā nilīyanaṃ viya yogino khandhapañcake abhiniveso, tassā ekekaṃ sākhaṃ parāmasitvā kiñci gayhupagaṃ adisvā avasesasākhāparāmasanaṃ viya yogino rūpakkhandhaṃ sammasitvā tattha kiñci gayhupagaṃ adisvā avasesakkhandhasammasanaṃ, tassā ‘‘aphalo vatāyaṃ rukkho’’ti rukkhe ālayavissajjanaṃ viya yogino pañcasupi khandhesu aniccalakkhaṇādidassanavasena nibbinnassa muñcitukamyatādiñāṇattayaṃ, tassā ujukāya sākhāya upari ārohanaṃ viya yogino anulomaṃ, sīsaṃ nīharitvā uddhaṃ ullokanaṃ viya gotrabhuñāṇaṃ, ākāse uppatanaṃ viya maggañāṇaṃ, aññasmiṃ phalarukkhe nilīyanaṃ viya phalañāṇaṃ.

791.Kaṇhasappupamā paṭisaṅkhāñāṇe vuttāva. Upamāsaṃsandane panettha sappavissajjanaṃ viya gotrabhuñāṇaṃ, muñcitvā āgatamaggaṃ olokentassa ṭhānaṃ viya maggañāṇaṃ, gantvā abhayaṭṭhāne ṭhānaṃ viya phalañāṇanti ayaṃ viseso.

792.Gharanti gharasāmike kira sāyaṃ bhuñjitvā sayanaṃ āruyha niddaṃ okkante gharaṃ ādittaṃ, so pabujjhitvā aggiṃ disvā ‘‘bhīto sādhu vatassa sace aḍayhamāno nikkhameyya’’nti olokayamāno maggaṃ disvā nikkhamitvā vegena khemaṭṭhānaṃ gantvā ṭhito. Tattha gharasāmikassa bhuñjitvā sayanaṃ āruyha niddokkamanaṃ viya bālaputhujjanassa khandhapañcake ‘‘ahaṃ mamā’’ti gahaṇaṃ. Pabujjhitvā aggiṃ disvā bhītakālo viya sammāpaṭipadaṃ paṭipajjitvā lakkhaṇaṃ disvā bhayatupaṭṭhānañāṇaṃ, nikkhamanamaggaṃ olokanaṃ viya muñcitukamyatāñāṇaṃ , maggadassanaṃ viya anulomaṃ, nikkhamanaṃ viya gotrabhuñāṇaṃ, vegena gamanaṃ viya maggañāṇaṃ, khemaṭṭhāne ṭhānaṃ viya phalañāṇaṃ.

793.Goti ekassa kira kassakassa rattibhāge niddaṃ okkantassa vajaṃ bhinditvā goṇā palātā, so paccūsasamaye tattha gantvā olokento tesaṃ palātabhāvaṃ ñatvā anupadaṃ gantvā rañño goṇe addasa. Te ‘‘mayhaṃ goṇā’’ti sallakkhetvā āharanto pabhātakāle ‘‘na ime mayhaṃ goṇā, rañño goṇā’’ti sañjānitvā ‘‘yāva maṃ ‘coro aya’nti gahetvā rājapurisā na anayabyasanaṃ pāpenti, tāvadeva palāyissāmī’’ti bhīto goṇe pahāya vegena palāyitvā nibbhayaṭṭhāne aṭṭhāsi. Tattha ‘‘mayhaṃ goṇā’’ti rājagoṇānaṃ gahaṇaṃ viya bālaputhujjanassa ‘‘ahaṃ mamā’’ti khandhānaṃ gahaṇaṃ, pabhāte ‘‘rājagoṇā’’ti sañjānanaṃ viya yogino tilakkhaṇavasena khandhānaṃ ‘‘aniccā dukkhā anattā’’ti sañjānanaṃ, bhītakālo viya bhayatupaṭṭhānañāṇaṃ, vissajjitvā gantukāmatā viya muñcitukamyatā, vissajjanaṃ viya gotrabhu, palāyanaṃ viya maggo, palāyitvā abhayadese ṭhānaṃ viya phalaṃ.



790.蝙蝠-据说有一只蝙蝠想"在这里会得到花或果"而停在有五枝的甜果树上,抓住一枝但没看见任何可取的花或果。如同第一枝,同样第二、第三、第四。抓住第五枝也没看见。它"这树实在无果,这里没有任何可取的"而舍弃对那树的执着,沿着直枝爬上去,从枝叉间伸出头向上看,飞到空中,停在另一个果树上。
这里应见蝙蝠如修行者,五枝甜果树如五取蕴,蝙蝠在那里停留如修行者执着五蕴,它抓住每一枝而不见可取物再抓其余枝如修行者思维色蕴而不见可取物再思维其余蕴,它"这树实在无果"而舍弃对树的执着如修行者以见无常相等而厌离五蕴的欲解脱等三智,它沿直枝向上爬如修行者的随顺,伸出头向上看如姓习智,飞到空中如道智,停在另一果树如果智。
791.黑蛇譬喻在审察智已说。这里譬喻对应的差别是:放蛇如姓习智,看已放后所来的路如道智,走到无怖处安住如果智。
792.房子-据说屋主傍晚吃完饭上床入睡时房子着火,他醒来见火害怕"如果能不被烧而出去就好了"而观察,见路而出去,迅速到达安处而住。这里屋主吃饭上床入睡如凡夫在五蕴中执取"我"和"我的"。醒来见火害怕时如正确修习见相的怖畏现起智,观察出路如欲解脱智,见路如随顺,出去如姓习智,迅速前进如道智,安处安住如果智。
793.牛-据说有个农夫夜间入睡时牛破栏逃走,他早晨去那里看时知道它们逃走,随足迹找到国王的牛。以为"是我的牛"而带回,天亮时认出"不是我的牛,是国王的牛","在王人抓我为'小偷'而造成祸害之前,我要赶快逃走"而害怕,舍弃牛迅速逃离,住在无怖处。这里执取国王的牛为"我的牛"如凡夫执取诸蕴为"我"和"我的",天亮时认出"是国王的牛"如修行者以三相认出诸蕴为"无常、苦、无我",害怕时如怖畏现起智,想舍弃离去如欲解脱,舍弃如姓习,逃离如道,逃到无怖处安住如果。

794.Yakkhīti eko kira puriso yakkhiniyā saddhiṃ saṃvāsaṃ kappesi, sā rattibhāge ‘‘sutto aya’’nti mantvā āmakasusānaṃ gantvā manussamaṃsaṃ khādati. So ‘‘kuhiṃ esā gacchatī’’ti anubandhitvā manussamaṃsaṃ khādamānaṃ disvā tassā amanussibhāvaṃ ñatvā ‘‘yāva maṃ na khādati, tāva palāyissāmī’’ti bhīto vegena palāyitvā khemaṭṭhāne aṭṭhāsi. Tattha yakkhiniyā saddhiṃ saṃvāso viya khandhānaṃ ‘‘ahaṃ mamā’’ti gahaṇaṃ, susāne manussamaṃsaṃ khādamānaṃ disvā ‘‘yakkhinī aya’’nti jānanaṃ viya khandhānaṃ tilakkhaṇaṃ disvā aniccādibhāvajānanaṃ, bhītakālo viya bhayatupaṭṭhānaṃ, palāyitukāmatā viya muñcitukamyatā, susānavijahanaṃ viya gotrabhu, vegena palāyanaṃ viya maggo, abhayadese ṭhānaṃ viya phalaṃ.

795.Dārakoti ekā kira puttagiddhinī itthī, sā uparipāsāde nisinnāva antaravīthiyaṃ dārakasaddaṃ sutvā ‘‘putto nu kho me kenaci viheṭhiyatī’’ti vegasā gantvā ‘‘attano putto’’ti saññāya paraputtaṃ aggahesi. Sā ‘‘paraputto aya’’nti sañjānitvā ottappamānā ito cito ca oloketvā ‘‘mā heva maṃ koci ‘dārakacorī aya’nti vadeyyā’’ti dārakaṃ tattheva oropetvā puna vegasā pāsādaṃ āruyha nisīdi. Tattha attano puttasaññāya paraputtassa gahaṇaṃ viya ‘‘ahaṃ mamā’’ti pañcakkhandhagahaṇaṃ, ‘‘paraputto aya’’nti sañjānanaṃ viya tilakkhaṇavasena ‘‘nāhaṃ, na mamā’’ti sañjānanaṃ, ottappanaṃ viya bhayatupaṭṭhānaṃ, ito cito ca olokanaṃ viya muñcitukamyatāñāṇaṃ, tattheva dārakassa oropanaṃ viya anulomaṃ, oropetvā antaravīthiyaṃ ṭhitakālo viya gotrabhu, pāsādārūhanaṃ viya maggo, āruyha nisīdanaṃ viya phalaṃ.

796.Khuddaṃ pipāsaṃ sītuṇhaṃ, andhakāraṃ visena cāti imā pana cha upamā vuṭṭhānagāminiyā vipassanāya ṭhitassa lokuttaradhammābhimukhaninnapoṇapabbhārabhāvadassanatthaṃ vuttā. Yathā hi khuddāya abhibhūto sujighacchito puriso sādurasaṃ bhojanaṃ pattheti, evamevāyaṃ saṃsāravaṭṭajighacchāya phuṭṭho yogāvacaro amatarasaṃ kāyagatāsatibhojanaṃ pattheti.

Yathā ca pipāsito puriso parisussamānakaṇṭhamukho anekaṅgasambhāraṃ pānakaṃ pattheti, evamevāyaṃ saṃsāravaṭṭapipāsāya phuṭṭho yogāvacaro ariyaṃ aṭṭhaṅgikamaggapānakaṃ pattheti.

Yathā pana sītasamphuṭṭho puriso uṇhaṃ pattheti, evamevāyaṃ saṃsāravaṭṭe taṇhāsinehasītena phuṭṭho yogāvacaro kilesasantāpakaṃ maggatejaṃ pattheti.

Yathā ca uṇhasamphuṭṭho puriso sītaṃ pattheti, evamevāyaṃ saṃsāravaṭṭe ekādasaggisantāpasantatto yogāvacaro ekādasaggivūpasamaṃ nibbānaṃ pattheti.

Yathā pana andhakārapareto puriso ālokaṃ pattheti, evamevāyaṃ avijjandhakārena onaddhapariyonaddho yogāvacaro ñāṇālokaṃ maggabhāvanaṃ pattheti.

Yathā ca visasamphuṭṭho puriso visaghātanaṃ bhesajjaṃ pattheti, evamevāyaṃ kilesavisasamphuṭṭho yogāvacaro kilesavisanimmathanaṃ amatosadhaṃ nibbānaṃ pattheti. Tena vuttaṃ – ‘‘tassevaṃ jānato evaṃ passato tīsu bhavesu…pe… navasu sattāvāsesu cittaṃ patilīyati patikuṭati pativattati na sampasāriyati. Upekkhā vā pāṭikulyatā vā saṇṭhāti. Seyyathāpi nāma padumapalāse īsakapoṇe’’ti sabbaṃ pubbe vuttanayeneva veditabbaṃ.



794.夜叉-据说有个男人与女夜叉同居,她夜间想"他睡了"就去生尸林吃人肉。他"她去哪里"而跟踪,见她吃人肉而知道她是非人,"在她还没吃我之前我要逃走"而害怕,迅速逃离住在安处。这里与女夜叉同居如执取诸蕴为"我"和"我的",见她在尸林吃人肉而知道"她是夜叉"如见诸蕴三相而知道是无常等,害怕时如怖畏现起,想逃离如欲解脱,离开尸林如姓习,迅速逃离如道,住在安处如果。
795.婴儿-据说有个贪爱儿子的女人,她坐在楼上听到街上有婴儿声,"是不是我儿子被谁伤害"而快速下去,以为"是自己儿子"而抱起他人的孩子。她认出"这是他人的孩子"而惭愧,四处张望"别让人说我是'偷婴儿者'"就在那里放下婴儿,又快速上楼坐下。这里以为是自己儿子而抱他人的孩子如执取五蕴为"我"和"我的",认出"这是他人的孩子"如依三相认出"非我,非我所",惭愧如怖畏现起,四处张望如欲解脱智,在那里放下婴儿如随顺,放下站在街上时如姓习,上楼如道,上去坐下如果。
796"饥渴冷热和 黑暗毒药共"这六个譬喻是为显示出起趣向观者趋向倾向出世间法而说。如被饥饿征服的极饿者希求美味的食物,同样被轮回饥渴打击的修行者希求不死味的身至念食物。
如口干渴的人希求具多种成分的饮料,同样被轮回渴打击的修行者希求圣八支道饮料。
如被冷触的人希求热,同样被轮回爱冷触的修行者希求烧烦恼的道火。
如被热触的人希求冷,同样被轮回十一火烧的修行者希求息灭十一火的涅槃。
如被黑暗覆的人希求光明,同样被无明黑暗覆围的修行者希求智光道修。
如被毒触的人希求解毒药,同样被烦恼毒触的修行者希求涤烦恼毒的不死药涅槃。因此说"如是知见者对三有...九有情居的心退缩、畏避、转回不舒张。生起舍或厌逆。如莲叶稍倾斜"等一切应如前说知道。

797. Ettāvatā ca panesa patilīnacaro nāma hoti, yaṃ sandhāya vuttaṃ –

‘‘Patilīnacarassa bhikkhuno,

Bhajamānassa vivittamāsanaṃ;

Sāmaggiyamāhu tassa taṃ,

Yo attānaṃ bhavane na dassaye’’ti. (su. ni. 816; mahāni. 45);

Evamidaṃ saṅkhārupekkhāñāṇaṃ yogino patilīnacarabhāvaṃ niyametvā uttari ariyamaggassāpi bojjhaṅgamaggaṅgajhānaṅgapaṭipadāvimokkhavisesaṃ niyameti. Keci hi therā bojjhaṅgamaggaṅgajhānaṅgānaṃ visesaṃ pādakajjhānaṃ niyametīti vadanti. Keci vipassanāya ārammaṇabhūtā khandhā niyamentīti vadanti. Keci puggalajjhāsayo niyametīti vadanti. Tesampi vādesu ayaṃ pubbabhāgavuṭṭhānagāminivipassanāva niyametīti veditabbā.

798. Tatrāyaṃ anupubbikathā – vipassanāniyamena hi sukkhavipassakassa uppannamaggopi, samāpattilābhino jhānaṃ pādakaṃ akatvā uppannamaggopi, paṭhamajjhānaṃ pādakaṃ katvā pakiṇṇakasaṅkhāre sammasitvā uppāditamaggopi paṭhamajjhānikāva honti. Sabbesu satta bojjhaṅgāni aṭṭha maggaṅgāni pañca jhānaṅgāni honti. Tesaṃ hi pubbabhāgavipassanā somanassasahagatāpi upekkhāsahagatāpi hutvā vuṭṭhānakāle saṅkhārupekkhābhāvaṃ patvā somanassasahagatā hoti. Pañcakanaye dutiyatatiyacatutthajjhānāni pādakāni katvā uppāditamaggesu yathākkameneva jhānaṃ caturaṅgikaṃ tivaṅgikaṃ duvaṅgikañca hoti. Sabbesu pana satta maggaṅgāni honti. Catutthe cha bojjhaṅgāni. Ayaṃ viseso pādakajjhānaniyamena ceva vipassanāniyamena ca hoti. Tesampi hi pubbabhāgavipassanā somanassasahagatāpi upekkhāsahagatāpi hoti. Vuṭṭhānagāminī somanassasahagatāva. Pañcamajjhānaṃ pādakaṃ katvā nibbattitamagge pana upekkhācittekaggatāvasena dve jhānaṅgāni bojjhaṅgamaggaṅgāni cha satta ceva. Ayampi viseso ubhayaniyamavasena hoti. Imasmiṃ hi naye pubbabhāgavipassanā somanassasahagatā vā upekkhāsahagatā vā hoti. Vuṭṭhānagāminī upekkhāsahagatāva. Arūpajjhānāni pādakaṃ katvā uppāditamaggepi eseva nayo. Evaṃ pādakajjhānato vuṭṭhāya yekeci saṅkhāre sammasitvā nibbattitamaggassa āsannapadese vuṭṭhitasamāpatti attano sadisabhāvaṃ karoti bhūmivaṇṇo viya godhāvaṇṇassa.

799. Dutiyattheravāde pana yato yato samāpattito vuṭṭhāya ye ye samāpattidhamme sammasitvā maggo nibbattito hoti, taṃtaṃsamāpattisadisova hoti. Tatrāpi ca vipassanāniyamo vuttanayeneva veditabbo.

800. Tatiyattheravāde attano attano ajjhāsayānurūpena yaṃ yaṃ jhānaṃ pādakaṃ katvā ye ye jhānadhamme sammasitvā maggo nibbattito, taṃtaṃjhānasadisova hoti. Pādakajjhānaṃ pana sammasitajjhānaṃ vā vinā ajjhāsayamatteneva taṃ na ijjhati. Svāyamattho nandakovādasuttena (ma. ni. 3.398 ādayo) dīpetabbo. Etthāpi ca vipassanāniyamo vuttanayeneva veditabbo. Evaṃ tāva saṅkhārupekkhā bojjhaṅgamaggaṅgajhānaṅgāni niyametīti veditabbā.



797.至此他称为退隐行者,关于这点说：
"退隐行比丘，
亲近寂静座，
说他得和合，
未显自于有。"
如此这行舍智决定修行者为退隐行者后,进一步也决定圣道的觉支、道支、禅支、行道、解脱的差别。有些长老说基础禅定决定觉支、道支、禅支的差别。有些说作为观的所缘的诸蕴决定。有些说个人倾向决定。在他们的说法中,应知这前分出起趣向观就决定。
798.这里是次第说—依观的决定,纯观行者生起的道,得定者不以禅为基础生起的道,以初禅为基础思维杂行生起的道都是初禅性。一切有七觉支、八道支、五禅支。因为他们的前分观或与喜俱或与舍俱,到出起时达到行舍状态而与喜俱。在五分法中以二、三、四禅为基础生起的诸道中,禅依次是四支、三支、二支。但一切有七道支。第四有六觉支。这差别由基础禅定决定和观决定。因为他们的前分观也或与喜俱或与舍俱。出起趣向只与喜俱。但在以第五禅为基础生起的道中,以舍和一境性有二禅支,觉支和道支有六和七。这差别也依两种决定。因为在这方法中前分观或与喜俱或与舍俱。出起趣向只与舍俱。以无色禅为基础生起的诸道也是此方法。如此从基础禅出起思维任何诸行而生起的道,在近处出起的定使它与自己相似,如地色对蜥蜴色。
799.在第二长老说中,从任何定出起思维任何定法而生起的道,就与那定相似。这里也应如所说方法知道观的决定。
800.在第三长老说中,随各自倾向以任何禅为基础思维任何禅法而生起的道,就与那禅相似。但无基础禅或所思维禅,仅以倾向不能成就它。这义应以难陀教诫经说明。这里也应如所说方法知道观的决定。如此应知行舍如何决定觉支、道支、禅支。

801. Sace panāyaṃ ādito kilese vikkhambhayamānā dukkhena sappayogena sasaṅkhārena vikkhambhetuṃ asakkhi, dukkhāpaṭipadā nāma hoti. Vipariyāyena sukhāpaṭipadā. Kilese pana vikkhambhetvā vipassanāparivāsaṃ maggapātubhāvaṃ saṇikaṃ kurumānā dandhābhiññā nāma hoti. Vipariyāyena khippābhiññā. Iti ayaṃ saṅkhārupekkhā āgamanīyaṭṭhāne ṭhatvā attano attano maggassa nāmaṃ deti. Tena maggo cattāri nāmāni labhati.

Sā panāyaṃ paṭipadā kassaci bhikkhuno nānā hoti, kassaci catūsupi maggesu ekāva. Buddhānaṃ pana cattāropi maggā sukhāpaṭipadā khippābhiññāva ahesuṃ. Tathā dhammasenāpatissa. Mahāmoggallānattherassa pana paṭhamamaggo sukhāpaṭipado khippābhiñño ahosi. Upari tayo dukkhāpaṭipadā dandhābhiññā. Yathā ca paṭipadā, evaṃ adhipatayopi kassaci bhikkhuno catūsu maggesu nānā honti. Kassaci catūsupi ekāva. Evaṃ saṅkhārupekkhā paṭipadāvisesaṃ niyameti. Yathā pana vimokkhavisesaṃ niyameti, taṃ pubbe vuttameva.

802. Apica maggo nāma pañcahi kāraṇehi nāmaṃ labhati sarasena vā paccanīkena vā saguṇena vā ārammaṇena vā āgamanena vā. Sace hi saṅkhārupekkhā aniccato saṅkhāre sammasitvā vuṭṭhāti, animittavimokkhena vimuccati. Sace dukkhato sammasitvā vuṭṭhāti, appaṇihitavimokkhena vimuccati. Sace anattato sammasitvā vuṭṭhāti, suññatavimokkhena vimuccati. Idaṃ sarasato nāmaṃ nāma.

Yasmā panesa aniccānupassanāya saṅkhārānaṃ ghanavinibbhogaṃ katvā niccanimittadhuvanimittasassatanimittāni pajahanto āgato, tasmā animitto. Dukkhānupassanāya pana sukhasaññaṃ pahāya paṇidhiṃ patthanaṃ sukkhāpetvā āgatattā appaṇihito. Anattānupassanāya attasattapuggalasaññaṃ pahāya saṅkhārānaṃ suññato diṭṭhattā suññatoti idaṃ paccanīkato nāmaṃ nāma.

Rāgādīhi panesa suññattā suññato, rūpanimittādīnaṃ rāganimittādīnaññeva vā abhāvena animitto, rāgapaṇidhiādīnaṃ abhāvato appaṇihitoti idamassa saguṇato nāmaṃ.

Svāyaṃ suññaṃ animittaṃ appaṇihitañca nibbānaṃ ārammaṇaṃ karotītipi suññato animitto appaṇihitoti vuccati. Idamassa ārammaṇato nāmaṃ.

803. Āgamanaṃ pana duvidhaṃ vipassanāgamanaṃ maggāgamanañca. Tattha magge vipassanāgamanaṃ labhati, phale maggāgamanaṃ. Anattānupassanā hi suññatā nāma, suññatavipassanāya maggo suññato, aniccānupassanā animittā nāma , animittavipassanāya maggo animitto. Idaṃ pana nāmaṃ na abhidhammapariyāyena labbhati, suttantapariyāyena labbhati. Tatra hi gotrabhuñāṇaṃ animittaṃ nibbānaṃ ārammaṇaṃ katvā animittanāmakaṃ hutvā sayaṃ āgamanīyaṭṭhāne ṭhatvā maggassa nāmaṃ detīti vadanti. Tena maggo animittoti vutto. Maggāgamanena pana phalaṃ animittanti yujjatiyeva. Dukkhānupassanā saṅkhāresu paṇidhiṃ sukkhāpetvā āgatattā appaṇihitā nāma, appaṇihitavipassanāya maggo appaṇihito, appaṇihitamaggassa phalaṃ appaṇihitaṃ. Evaṃ vipassanā attano nāmaṃ maggassa deti, maggo phalassāti idaṃ āgamanato nāmaṃ. Evamayaṃ saṅkhārupekkhā vimokkhavisesaṃ niyametīti.

Saṅkhārupekkhāñāṇaṃ niṭṭhitaṃ.

Anulomañāṇakathā



801.如果他最初制伏烦恼时以苦难和加功用而制伏,称为苦行道。相反则为乐行道。制伏烦恼后缓慢地作观住期和道的显现称为迟通达。相反则为速通达。如此这行舍住在来处而给予自己的道命名。因此道得四个名称。
这行道对某比丘各有不同,对某比丘在四道中都一样。但诸佛的四道都是乐行道和速通达。法将也是如此。大目犍连长老的第一道是乐行道速通达,上面三道是苦行道迟通达。如行道,增上也对某比丘在四道中各有不同,对某比丘在四道中都一样。如此行舍决定行道的差别。如何决定解脱的差别,已如前说。
802.又道由五个原因得名:以自性、以对治、以功德、以所缘、以所来。如果行舍思维诸行为无常而出起,以无相解脱而解脱。如果思维为苦而出起,以无愿解脱而解脱。如果思维为无我而出起,以空解脱而解脱。这是以自性为名。
因为这由无常随观分析诸行的密集而舍弃常相、坚固相、恒常相而来,所以无相。由苦随观舍弃乐想、干竭意愿欲求而来,所以无愿。由无我随观舍弃我、众生、人想而见诸行为空,所以空,这是以对治为名。
又这因空离贪等故为空,因无色相等或贪相等故为无相,因无贪意愿等故为无愿,这是以功德为名。
这因以空、无相、无愿的涅槃为所缘,所以说为空、无相、无愿。这是以所缘为名。
803.所来有二种:观所来和道所来。其中在道得观所来,在果得道所来。无我随观名为空,空观的道为空,无常随观名为无相,无相观的道为无相。但这名称不在论藏得到,在经藏得到。他们说在那里姓习智以无相涅槃为所缘成为无相名,自己住在所来处而给予道命名。因此道说为无相。但以道所来果为无相是合理的。苦随观因干竭诸行中的意愿而来名为无愿,无愿观的道为无愿,无愿道的果为无愿。如此观给予道自己的名称,道给予果,这是以所来为名。如此这行舍决定解脱的差别。
行舍智已结束。
随顺智之说。

804. Tassa taṃ saṅkhārupekkhāñāṇaṃ āsevantassa bhāventassa bahulīkarontassa adhimokkhasaddhā balavatarā nibbattati, vīriyaṃ supaggahitaṃ hoti, sati sūpaṭṭhitā, cittaṃ susamāhitaṃ, tikkhatarā saṅkhārupekkhā uppajjati. Tassa ‘‘dāni maggo uppajjissatī’’ti saṅkhārupekkhā saṅkhāre aniccāti vā dukkhāti vā anattāti vā sammasitvā bhavaṅgaṃ otarati. Bhavaṅgānantaraṃ saṅkhārupekkhāya katanayeneva saṅkhāre aniccāti vā dukkhāti vā anattāti vā ārammaṇaṃ kurumānaṃ uppajjati manodvārāvajjanaṃ. Tato bhavaṅgaṃ āvaṭṭetvā uppannassa tassa kiriyacittassānantaraṃ avīcikaṃ cittasantatiṃ anuppabandhamānaṃ tatheva saṅkhāre ārammaṇaṃ katvā uppajjati paṭhamaṃ javanacittaṃ, yaṃ parikammanti vuccati. Tadanantaraṃ tatheva saṅkhāre ārammaṇaṃ katvā uppajjati dutiyaṃ javanacittaṃ, yaṃ upacāranti vuccati. Tadanantarampi tatheva saṅkhāre ārammaṇaṃ katvā uppajjati tatiyaṃ javanacittaṃ, yaṃ anulomanti vuccati. Idaṃ nesaṃ pāṭiyekkaṃ nāmaṃ.

Avisesena pana tividhampetaṃ āsevanantipi parikammantipi upacārantipi anulomantipi vattuṃ vaṭṭati. Kissānulomaṃ? Purimabhāgapacchimabhāgānaṃ. Tañhi purimānaṃ aṭṭhannaṃ vipassanāñāṇānaṃ tathakiccatāya ca anulometi, upari ca sattatiṃsāya bodhipakkhiyadhammānaṃ. Tañhi aniccalakkhaṇādivasena saṅkhāre ārabbha pavattattā, ‘‘udayabbayavantānaṃyeva vata dhammānaṃ udayabbayañāṇaṃ uppādavaye addasā’’ti ca, ‘‘bhaṅgavantānaṃyeva vata bhaṅgānupassanaṃ bhaṅgaṃ addasā’’ti ca, ‘‘sabhayaṃyeva vata bhayatupaṭṭhānassa bhayato upaṭṭhita’’nti ca, ‘‘sādīnaveyeva vata ādīnavānupassanaṃ ādīnavaṃ addasā’’ti ca, ‘‘nibbinditabbeyeva vata nibbidāñāṇaṃ nibbinna’’nti ca, ‘‘muñcitabbamhiyeva vata muñcitukamyatāñāṇaṃ muñcitukāmaṃ jāta’’nti ca, ‘‘paṭisaṅkhātabbaṃyeva vata paṭisaṅkhāñāṇena paṭisaṅkhāta’’nti ca, ‘‘upekkhitabbaṃyeva vata saṅkhārupekkhāya upekkhita’’nti ca atthato vadamānaṃ viya imesañca aṭṭhannaṃ ñāṇānaṃ tathakiccatāya anulometi, upari ca sattatiṃsāya bodhipakkhiyadhammānaṃ tāya paṭipattiyā pattabbattā.

Yathā hi dhammiko rājā vinicchayaṭṭhāne nisinno vohārikamahāmattānaṃ vinicchayaṃ sutvā agatigamanaṃ pahāya majjhatto hutvā ‘‘evaṃ hotū’’ti anumodamāno tesañca vinicchayassa anulometi, porāṇassa ca rājadhammassa, evaṃsampadamidaṃ veditabbaṃ. Rājā viya hi anulomañāṇaṃ, aṭṭha vohārikamahāmattā viya aṭṭha ñāṇāni, porāṇo rājadhammo viya sattatiṃsa bodhipakkhiyā. Tattha yathā rājā ‘‘evaṃ hotū’’ti vadamāno vohārikānañca vinicchayassa, rājadhammassa ca anulometi, evamidaṃ aniccādivasena saṅkhāre ārabbha uppajjamānaṃ aṭṭhannañca ñāṇānaṃ tathakiccatāya anulometi, upari ca sattatiṃsāya bodhipakkhiyadhammānaṃ. Teneva saccānulomikañāṇanti vuccatīti.

Anulomañāṇaṃ niṭṭhitaṃ.

Vuṭṭhānagāminīvipassanākathā



804.对他修习、修培、多作那行舍智时,生起更强的胜解信,精进善策励,念善建立,心善等持,生起更锐利的行舍。对他"现在道将生起"的行舍思维诸行为无常或苦或无我后进入有分。有分之后依行舍所作方法以诸行为无常或苦或无我为所缘生起意门转向。然后转有分后,在那个唯作心之后,连续不间断的心相续同样以诸行为所缘生起第一速行心,称为遍作。其后同样以诸行为所缘生起第二速行心,称为近行。其后也同样以诸行为所缘生起第三速行心,称为随顺。这是它们各自的名称。
但不分别地,这三种也可以说为修习、遍作、近行或随顺。什么的随顺?前分和后分的。因为它随顺前面八观智的如实作用,和上面三十七菩提分法。因为它依无常相等而缘诸行转起,"对有生灭的诸法生灭智见生灭"和"对有坏的坏随观见坏"和"对有怖的怖畏现起现为怖"和"对有过患的过患随观见过患"和"对应厌离的厌离智生厌离"和"对应舍的欲解智生欲舍"和"对应审察的审察智已审察"和"对应舍的行舍已舍",仿佛在说义理般随顺这八智的如实作用,和上面三十七菩提分法,因为以那修习能达到。
如公正的国王坐在裁判处听闻法官大臣们的判决,舍弃不公而保持中立,随喜说"应如是",随顺他们的判决和古老的王法,应知这也是如此圆满。因为随顺智如国王,八智如八位法官大臣,三十七菩提分如古老王法。其中如国王说"应如是"而随顺法官们的判决和王法,如是这依无常等而缘诸行生起者随顺八智的如实作用,和上面三十七菩提分法。因此说为谛随顺智。
随顺智已结束。
出起趣向观之说。

805. Idañca pana anulomañāṇaṃ saṅkhārārammaṇāya vuṭṭhānagāminiyā vipassanāya pariyosānaṃ hoti. Sabbena sabbaṃ pana gotrabhuñāṇaṃ vuṭṭhānagāminiyā vipassanāya pariyosānaṃ. Idāni tassāyeva vuṭṭhānagāminiyā vipassanāya asammohatthaṃ ayaṃ suttasaṃsandanā veditabbā.

Seyyathidaṃ –

Ayañhi vuṭṭhānagāminī vipassanā saḷāyatanavibhaṅgasutte ‘‘atammayataṃ, bhikkhave, nissāya atammayataṃ āgamma yāyaṃ upekkhā ekattā ekattasitā, taṃ pajahatha taṃ samatikkamathā’’ti (ma. ni. 3.310) evaṃ atammayatāti vuttā.

Alagaddasuttante ‘‘nibbindaṃ virajjati, virāgā vimuccatī’’ti (ma. ni. 1.245) evaṃ nibbidāti vuttā.

Susimasuttante ‘‘pubbe kho, susima, dhammaṭṭhitiñāṇaṃ, pacchā nibbāne ñāṇa’’nti (saṃ. ni. 2.70) evaṃ dhammaṭṭhitiñāṇanti vuttā.

Poṭṭhapādasuttante ‘‘saññā kho, poṭṭhapāda, paṭhamaṃ uppajjati, pacchā ñāṇa’’nti (dī. ni. 1.416) evaṃ saññagganti vuttā.

Dasuttarasuttante ‘‘paṭipadāñāṇadassanavisuddhi pārisuddhipadhāniyaṅga’’nti (dī. ni. 3.359) evaṃ pārisuddhipadhāniyaṅganti vuttā.

Paṭisambhidāmagge ‘‘yā ca muñcitukamyatā yā ca paṭisaṅkhānupassanā yā ca saṅkhārupekkhā, ime dhammā ekatthā byañjanameva nāna’’nti (paṭi. ma. 1.227) evaṃ tīhi nāmehi vuttā.

Paṭṭhāne ‘‘anulomaṃ gotrabhussa, anulomaṃ vodānassā’’ti (paṭṭhā. 1.1.417) evaṃ tīhi nāmehi vuttā.

Rathavinītasuttante ‘‘kiṃ panāvuso, paṭipadāñāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī’’ti (ma. ni. 1.257) evaṃ paṭipadāñāṇadassanavisuddhīti vuttā.

Itinekehi nāmehi, kittitā yā mahesinā;

Vuṭṭhānagāminī santā, parisuddhā vipassanā.

Vuṭṭhātukāmo saṃsāra-dukkhapaṅkā mahabbhayā;

Kareyya satataṃ tattha, yogaṃ paṇḍitajātikoti.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Paññābhāvanādhikāre

Paṭipadāñāṇadassanavisuddhiniddeso nāma

Ekavīsatimo paricchedo.

22. Ñāṇadassanavisuddhiniddeso

Paṭhamamaggañāṇakathā



805.这随顺智是以诸行为所缘的出起趣向观的终点。但一切姓习智是出起趣向观的终点。现在为了不迷惑那出起趣向观,应知这经典对照。
即是:
这出起趣向观在六处分别经中说"依不执着,缘不执着,你们应舍弃、应超越那一性依一性的舍"而如此说为不执着。
在蛇喻经中说"厌离而离染,由离染而解脱"而如此说为厌离。
在须深经中说"须深,先是法住智,后是涅槃智"而如此说为法住智。
在波吒波陀经中说"波吒波陀,想先生起,后生智"而如此说为想顶。
在十上经中说"行道智见清净是清净胜支"而如此说为清净胜支。
在无碍解道中说"欲解和审察随观和行舍,这些法义一而文异"而如此说为三名。
在发趣论中说"随顺是姓习的,随顺是清净的"而如此说为三名。
在车喻经中说"朋友,是否为了行道智见清净而修梵行于世尊"而如此说为行道智见清净。
牟尼以多名称,赞说此观智,
出起趣向寂,清净而观察。
欲出轮回苦,泥坑大怖畏,
具慧当常作,于此瑜伽修。
如是为善人欢喜而造清净道论
慧修习品中
行道智见清净释名
第二十一品。
第二十二 智见清净释
初道智之说。

806. Ito paraṃ gotrabhuñāṇaṃ hoti, taṃ maggassa āvajjanaṭṭhāniyattā neva paṭipadāñāṇadassanavisuddhiṃ na ñāṇadassanavisuddhiṃ bhajati, antarā abbohārikameva hoti. Vipassanāsote patitattā pana vipassanāti saṅkhaṃ gacchati. Sotāpattimaggo sakadāgāmimaggo anāgāmimaggo arahattamaggoti imesu pana catūsu maggesu ñāṇaṃ ñāṇadassanavisuddhi nāma.

Tattha paṭhamamaggañāṇaṃ tāva sampādetukāmena aññaṃ kiñci kātabbaṃ nāma natthi. Yañhi anena kātabbaṃ siyā, taṃ anulomāvasānaṃ vipassanaṃ uppādentena katameva. Evaṃ uppannaanulomañāṇassa panassa tehi tīhipi anulomañāṇehi attano balānurūpena thūlathūle saccapaṭicchādake tamamhi antaradhāpite sabbasaṅkhāragatesu cittaṃ na pakkhandati, na santiṭṭhati, nādhimuccati, na sajjati, na laggati, na bajjhati. Padumapalāsato udakaṃ viya patilīyati patikuṭati pativattati. Sabbaṃ nimittārammaṇampi sabbaṃ pavattārammaṇampi palibodhato upaṭṭhāti. Athassa sabbasmiṃ nimittapavattārammaṇe palibodhato upaṭṭhite anulomañāṇassa āsevanante animittaṃ appavattaṃ visaṅkhāraṃ nirodhaṃ nibbānaṃ ārammaṇaṃ kurumānaṃ puthujjanagottaṃ puthujjanasaṅkhaṃ puthujjanabhūmiṃ atikkamamānaṃ ariyagottaṃ ariyasaṅkhaṃ ariyabhūmiṃ okkamamānaṃ nibbānārammaṇe paṭhamāvaṭṭanapaṭhamābhogapaṭhamasamannāhārabhūtaṃ maggassa anantarasamanantarāsevanaupanissayanatthivigatavasena chahi ākārehi paccayabhāvaṃ sādhayamānaṃ sikhāppattaṃ vipassanāya muddhabhūtaṃ apunarāvaṭṭakaṃ uppajjati gotrabhuñāṇaṃ.

Yaṃ sandhāya vuttaṃ –

‘‘Kathaṃ bahiddhā vuṭṭhānavivaṭṭane paññā gotrabhuñāṇaṃ? Uppādaṃ abhibhuyyatīti gotrabhu. Pavattaṃ…pe… upāyāsaṃ abhibhuyyatīti gotrabhu. Bahiddhā saṅkhāranimittaṃ abhibhuyyatīti gotrabhu. Anuppādaṃ pakkhandatīti gotrabhu. Appavattaṃ…pe… anupāyāsaṃ nirodhaṃ nibbānaṃ pakkhandatīti gotrabhu. Uppādaṃ abhibhuyyitvā anuppādaṃ pakkhandatīti gotrabhū’’ti (paṭi. ma. 1.59) sabbaṃ vitthāretabbaṃ.

807. Tatrāyaṃ ekāvajjanena ekavīthiyaṃ pavattamānānampi anulomagotrabhūnaṃ nānārammaṇe pavattanākāradīpikā upamā – yathā hi mahāmātikaṃ laṅghitvā paratīre patiṭṭhātukāmo puriso vegena dhāvitvā mātikāya orimatīre rukkhasākhāya bandhitvā olambitaṃ rajjuṃ vā yaṭṭhiṃ vā gahetvā ullaṅghitvā paratīraninnapoṇapabbhārakāyo hutvā paratīrassa uparibhāgaṃ patto taṃ muñcitvā vedhamāno paratīre patitvā saṇikaṃ patiṭṭhāti, evamevāyaṃ yogāvacaropi bhavayonigatiṭṭhitinivāsānaṃ paratīrabhūte nibbāne patiṭṭhātukāmo udayabbayānupassanādinā vegena dhāvitvā attabhāvarukkhasākhāya bandhitvā olambitaṃ rūparajjuṃ vā vedanādīsu aññataradaṇḍaṃ vā aniccanti vā dukkhanti vā anattāti vāti anulomāvajjanena gahetvā taṃ amuñcamānova paṭhamena anulomacittena ullaṅghitvā dutiyena paratīraninnapoṇapabbhārakāyo viya nibbānaninnapoṇapabbhāramānaso hutvā tatiyena paratīrassa uparibhāgaṃ patto viya idāni pattabbassa nibbānassa āsanno hutvā tassa cittassa nirodhena taṃ saṅkhārārammaṇaṃ muñcitvā gotrabhucittena visaṅkhāre paratīrabhūte nibbāne patati. Ekārammaṇe pana aladdhāsevanatāya vedhamāno so puriso viya na tāva suppatiṭṭhito hoti, tato maggañāṇena patiṭṭhātīti.



806.此后是姓习智,它因是道的转向处既不属于行道智见清净也不属于智见清净,是中间不可言说的。但因落入观之流而归为观。在预流道、一来道、不还道、阿罗汉道这四道中的智称为智见清净。
其中首先欲成就初道智者没有什么其他应做。因为他应做的,在生起以随顺为终的观时已做。但对这样生起随顺智者,当由那三随顺智随自力量消除粗重的遮蔽谛的黑暗后,心不趣入、不安住、不胜解、不粘着、不执着、不系缚一切行。如水从莲叶退缩、畏避、转回。一切相所缘和一切转起所缘都现为障碍。当对他一切相转起所缘现为障碍时,在随顺智修习终时,以无相、无转起、无行、灭、涅槃为所缘,超越凡夫种姓、凡夫称号、凡夫地,进入圣者种姓、圣者称号、圣者地,成为涅槃所缘的初转向、初思维、初作意,以无间、等无间、修习、亲依止、无有、离去六种行相成就缘性,达到顶点,成为观顶,不再返回地生起姓习智。
关于这说:"如何在外出起转起中的慧是姓习智?克服生起故姓习。克服转起...乃至...忧恼故姓习。克服外诸行相故姓习。趣入不生故姓习。趣入不转起...乃至...不忧恼、灭、涅槃故姓习。克服生起而趣入不生故姓习"等一切应详说。
807.这里以一个譬喻说明随顺姓习虽在一转向一路转起而在不同所缘转起的方式-如欲渡过大水道住立彼岸的人迅速奔跑,抓住系在此岸树枝的绳或杖跳跃,身体倾向趣向彼岸,到达彼岸上部后放开它,颤动着落在彼岸渐渐站立,如是这修行者也欲住立在有、生、趣、住、居处的彼岸的涅槃,以生灭随观等迅速奔跑,抓住系在自体树枝的色绳或受等任一杖以随顺转向为无常或苦或无我,不放开它以第一随顺心跳跃,以第二如身体倾向趣向彼岸般心倾向趣向涅槃,以第三如到达彼岸上部般接近现在应得的涅槃,以那心的灭放开那行所缘,以姓习心落在无行的彼岸涅槃。但在一所缘未得修习,如那人颤动般还未善住立,然后以道智而住立。

808. Tattha anulomaṃ saccapaṭicchādakaṃ kilesatamaṃ vinodetuṃ sakkoti, na nibbānamārammaṇaṃ kātuṃ. Gotrabhu nibbānameva ārammaṇaṃ kātuṃ sakkoti, na saccapaṭicchādakaṃ tamaṃ vinodetuṃ. Tatrāyaṃ upamā – eko kira cakkhumā puriso ‘‘nakkhattayogaṃ jānissāmī’’ti rattibhāge nikkhamitvā candaṃ passituṃ uddhaṃ ullokesi, tassa valāhakehi paṭicchannattā cando na paññāyittha. Atheko vāto uṭṭhahitvā thūlathūle valāhake viddhaṃseti. Aparo majjhime, aparo sukhumeti. Tato so puriso vigatavalāhake nabhe candaṃ disvā nakkhattayogaṃ aññāsi.

Tattha tayo valāhakā viya saccapaṭicchādakathūlamajjhimasukhumaṃ kilesandhakāraṃ, tayo vātā viya tīṇi anulomacittāni, cakkhumā puriso viya gotrabhuñāṇaṃ, cando viya nibbānaṃ, ekekassa vātassa yathākkamena valāhakaviddhaṃsanaṃ viya ekekassa anulomacittassa saccapaṭicchādakatamavinodanaṃ, vigatavalāhake nabhe tassa purisassa visuddhacandadassanaṃ viya vigate saccapaṭicchādake tame gotrabhuñāṇassa visuddhanibbānadassanaṃ.

Yatheva hi tayo vātā candapaṭicchādake valāhakeyeva viddhaṃsetuṃ sakkonti, na candaṃ daṭṭhuṃ, evaṃ anulomāni saccapaṭicchādakaṃ tamaññeva vinodetuṃ sakkonti, na nibbānaṃ daṭṭhuṃ. Yathā so puriso candameva daṭṭhuṃ sakkoti, na valāhake viddhaṃsetuṃ, evaṃ gotrabhuñāṇaṃ nibbānameva daṭṭhuṃ sakkoti, na kilesatamaṃ vinodetuṃ. Teneva cetaṃ maggassa āvajjananti vuccati. Tañhi anāvajjanampi samānaṃ āvajjanaṭṭhāne ṭhatvā ‘‘evaṃ nibbattāhī’’ti maggassa saññaṃ datvā viya nirujjhati. Maggopi tena dinnasaññaṃ amuñcitvāva avīcisantativasena taṃ ñāṇaṃ anuppabandhamāno anibbiddhapubbaṃ apadālitapubbaṃ lobhakkhandhaṃ dosakkhandhaṃ mohakkhandhaṃ nibbijjhamānova padālayamānova nibbattati.

809. Tatrāyaṃ upamā – eko kira issāso aṭṭhausabhamatte padese phalakasataṃ ṭhapāpetvā vatthena mukhaṃ veṭhetvā saraṃ sannahitvā cakkayante aṭṭhāsi. Añño puriso cakkayantaṃ āvijjhitvā yadā issāsassa phalakaṃ abhimukhaṃ hoti, tadā tattha daṇḍakena saññaṃ deti. Issāso daṇḍakasaññaṃ amuñcitvāva saraṃ khipitvā phalakasataṃ nibbijjhati. Tattha daṇḍakasaññaṃ viya gotrabhuñāṇaṃ, issāso viya maggañāṇaṃ. Issāsassa daṇḍakasaññaṃ amuñcitvāva phalakasatanibbijjhanaṃ viya maggañāṇassa gotrabhuñāṇena dinnasaññaṃ amuñcitvāva nibbānaṃ ārammaṇaṃ katvā anibbiddhapubbānaṃ apadālitapubbānaṃ lobhadosamohakkhandhānaṃ nibbijjhanapadālanaṃ.

810. Na kevalañcesa maggo lobhakkhandhādīnaṃ nibbijjhanameva karoti, apica kho anamataggasaṃsāravaṭṭadukkhasamuddaṃ soseti, sabbaapāyadvārāni pidahati, sattannaṃ ariyadhanānaṃ sammukhībhāvaṃ karoti, aṭṭhaṅgikaṃ micchāmaggaṃ pajahati, sabbaverabhayāni vūpasameti, sammāsambuddhassa orasaputtabhāvaṃ upaneti , aññesañca anekasatānaṃ ānisaṃsānaṃ paṭilābhāya saṃvattatīti evaṃ anekānisaṃsadāyakena sotāpattimaggena sampayuttaṃ ñāṇaṃ sotāpattimagge ñāṇanti.

Paṭhamamaggañāṇaṃ niṭṭhitaṃ.

Sotāpannapuggalakathā

811. Imassa pana ñāṇassa anantaraṃ tasseva vipākabhūtāni dve tīṇi vā phalacittāni uppajjanti. Anantaravipākattāyeva hi lokuttarakusalānaṃ ‘‘samādhimānantarikaññamāhū’’ti (khu. pā. 

808.其中随顺能驱除遮蔽谛的烦恼暗,不能以涅槃为所缘。姓习只能以涅槃为所缘,不能驱除遮蔽谛的暗。这里有个譬喻-据说有个眼明的人"我要知道星宿的位置"而在夜间出来往上看要见月亮,因被云遮蔽月亮不显现。然后一个风起来摧散粗云。另一个[摧散]中等[云],另一个[摧散]细云。然后他在无云的天空见到月亮知道星宿的位置。
其中三种云如遮蔽谛的粗中细烦恼暗,三种风如三随顺心,眼明的人如姓习智,月亮如涅槃,每个风依次摧散云如每个随顺心驱除遮蔽谛的暗,在无云天空那人见清净月亮如在除遮蔽谛暗姓习智见清净涅槃。
如三风只能摧散遮月云,不能见月亮,如是随顺只能驱除遮蔽谛暗,不能见涅槃。如那人只能见月亮,不能摧散云,如是姓习智只能见涅槃,不能驱除烦恼暗。因此说它是道的转向。因为它虽不转向而住在转向处,给予"如是生起"的道的想而灭去。道也不放开它给予的想,以无间相续力续于那智,生起时刺破、破坏从未被刺破、从未被破坏的贪蕴、瞋蕴、痴蕴。
809.这里有个譬喻-据说有个射手令人在八牛声远处立百板,以布缠面执箭站在车轮上。另一人转动车轮,当板对着射手时以杖给予相。射手不放开杖相就射箭穿透百板。其中杖相如姓习智,射手如道智。如射手不放开杖相穿透百板,如是道智不放开姓习智给予的想,以涅槃为所缘刺破、破坏从未被刺破、从未被破坏的贪瞋痴蕴。
810.这道不仅作刺破贪蕴等,也干竭无始轮回的苦海,关闭一切恶趣门,作七圣财显现,舍断八邪道,平息一切怨畏,引导到正等觉者的亲生子境界,令得其他无数百利益。如此与有给予多种利益的预流道相应的智是预流道之智。
初道智已结束。
预流者人之说。
811.在此智后生起两三个作为它的异熟的果心。因为出世间善的无间异熟说"称为定的无间果"

6.5) ca ‘‘dandhaṃ ānantarikaṃ pāpuṇāti āsavānaṃ khayāyā’’ti (a. ni. 4.162) ca ādi vuttaṃ. Keci pana ekaṃ dve tīṇi cattāri vā phalacittānīti vadanti, taṃ na gahetabbaṃ.

Anulomassa hi āsevanante gotrabhuñāṇaṃ uppajjati. Tasmā sabbantimena paricchedena dvīhi anulomacittehi bhavitabbaṃ. Na hi ekaṃ āsevanapaccayaṃ labhati, sattacittaparamā ca ekāvajjanavīthi. Tasmā yassa dve anulomāni, tassa tatiyaṃ gotrabhu catutthaṃ maggacittaṃ tīṇi phalacittāni honti. Yassa tīṇi anulomāni, tassa catutthaṃ gotrabhu pañcamaṃ maggacittaṃ dve phalacittāni honti. Tena vuttaṃ ‘‘dve tīṇi vā phalacittāni uppajjantī’’ti.

Keci pana yassa cattāri anulomāni, tassa pañcamaṃ gotrabhu chaṭṭhaṃ maggacittaṃ ekaṃ phalacittanti vadanti, taṃ pana yasmā catutthaṃ pañcamaṃ vā appeti, na tato paraṃ āsannabhavaṅgattāti paṭikkhittaṃ. Tasmā na sārato paccetabbaṃ.

812. Ettāvatā ca panesa sotāpanno nāma dutiyo ariyapuggalo hoti. Bhusaṃ pamattopi hutvā sattakkhattuṃ devesu ca manussesu ca sandhāvitvā saṃsaritvā dukkhassantassa karaṇasamattho hoti. Phalapariyosāne panassa cittaṃ bhavaṅgaṃ otarati, tato bhavaṅgaṃ upacchinditvā maggapaccavekkhaṇatthāya uppajjati manodvārāvajjanaṃ, tasmiṃ niruddhe paṭipāṭiyā satta maggapaccavekkhaṇajavanānīti. Puna bhavaṅgaṃ otaritvā teneva nayena phalādīnaṃ paccavekkhaṇatthāya āvajjanādīni uppajjanti. Yesaṃ uppattiyā esa maggaṃ paccavekkhati, phalaṃ paccavekkhati, pahīnakilese paccavekkhati, avasiṭṭhakilese paccavekkhati, nibbānaṃ paccavekkhati.

So hi ‘‘iminā vatāhaṃ maggena āgato’’ti maggaṃ paccavekkhati, tato ‘‘ayaṃ me ānisaṃso laddho’’ti phalaṃ paccavekkhati. Tato ‘‘ime nāma me kilesā pahīnā’’ti pahīnakilese paccavekkhati. Tato ‘‘ime nāma me kilesā avasiṭṭhā’’ti uparimaggattayavajjhe kilese paccavekkhati. Avasāne ca ‘‘ayaṃ me dhammo ārammaṇato paṭividdho’’ti amataṃ nibbānaṃ paccavekkhati. Iti sotāpannassa ariyasāvakassa pañca paccavekkhaṇāni honti. Yathā ca sotāpannassa, evaṃ sakadāgāmianāgāmīnampi. Arahato pana avasiṭṭhakilesapaccavekkhaṇaṃ nāma natthīti. Evaṃ sabbānipi ekūnavīsati paccavekkhaṇāni nāma.

Ukkaṭṭhaparicchedoyeva ceso. Pahīnāvasiṭṭhakilesapaccavekkhaṇañhi sekkhānampi hoti vā na vā. Tassa hi paccavekkhaṇassa abhāveneva mahānāmo bhagavantaṃ pucchi ‘‘kosu nāma me dhammo ajjhattaṃ appahīno, yena me ekadā lobhadhammāpi cittaṃ pariyādāya tiṭṭhantī’’ti (ma. ni. 1.175) sabbaṃ vitthārato veditabbaṃ.

Dutiyamaggañāṇakathā

813. Evaṃ paccavekkhitvā pana so sotāpanno ariyasāvako tasmiññeva vā āsane nisinno, aparena vā samayena kāmarāgabyāpādānaṃ tanubhāvāya dutiyāya bhūmiyā pattiyā yogaṃ karoti. So indriyabalabojjhaṅgāni samodhānetvā tadeva rūpavedanāsaññāsaṅkhāraviññāṇabhedaṃ saṅkhāragataṃ aniccaṃ dukkhamanattāti ñāṇena parimaddati, parivatteti, vipassanāvīthiṃ ogāhati. Tassevaṃ paṭipannassa vuttanayeneva saṅkhārupekkhāvasāne ekāvajjanena anulomagotrabhuñāṇesu uppannesu gotrabhuanantaraṃ sakadāgāmimaggo uppajjati. Tena sampayuttaṃ ñāṇaṃ sakadāgāmimagge ñāṇanti.

Dutiyañāṇaṃ niṭṭhitaṃ.

Tatiyamaggañāṇakathā



和"缓慢达到烦恼灭尽的无间"等说。有些说一、二、三或四个果心,那不应取。
因为在随顺修习终时生起姓习智。因此以最终限度应有二随顺心。因为一不得修习缘,一转向路最多七心。因此对谁二随顺,对他第三姓习第四道心三果心。对谁三随顺,对他第四姓习第五道心二果心。因此说"生起二三个果心"。
有些说对谁四随顺,对他第五姓习第六道心一果心,但因为第四或第五入定,不超过那以近有分而被驳斥。因此不应真实接受。
812.至此他称为预流者,是第二圣者。即使极放逸也在天人中流转七次能作苦的终尽。在果终了时他的心入有分,然后断有分生起意门转向为观察道,它灭时次第七道观察速行。再入有分后同样方法生起转向等为观察果等。以它们生起他观察道、观察果、观察已断烦恼、观察余下烦恼、观察涅槃。
因为他"我确实由此道来"而观察道,然后"这是我得的利益"而观察果。然后"这些烦恼为我所断"而观察已断烦恼。然后"这些烦恼为我余下"而观察应由上三道断的烦恼。最后"这法为我所缘通达"而观察甘露涅槃。如是预流圣弟子有五观察。如预流者,一来不还者也如是。但阿罗汉没有余下烦恼观察。如是一切共十九观察。
这只是最胜限度。因为已断余下烦恼观察有学也或有或无。因为没有那观察故摩诃男问世尊"我内在未断何法,以它有时贪法占据我心而住"等一切应详知。
第二道智之说。
813.如是观察后这预流圣弟子就在那座上,或于后时为使欲贪瞋恚微薄作第二地的证得。他集合诸根力觉支,以智揉搓、翻转那色受想行识等诸行为无常苦无我,进入观路。对如是行道者如说方法在行舍终时以一转向生起随顺姓习智后,在姓习后生起一来道。与它相应的智是一来道之智。
第二智已结束。
第三道智之说。

814. Imassāpi ñāṇassa anantaraṃ vuttanayeneva phalacittāni veditabbāni. Ettāvatā cesa sakadāgāmī nāma catuttho ariyapuggalo hoti sakiṃdeva imaṃ lokaṃ āgantvā dukkhassantakaraṇasamattho. Tato paraṃ paccavekkhaṇaṃ vuttanayameva.

Evaṃ paccavekkhitvā ca so sakadāgāmī ariyasāvako tasmiññeva vā āsane nisinno aparena vā samayena kāmarāgabyāpādānaṃ anavasesappahānāya tatiyāya bhūmiyā pattiyā yogaṃ karoti, so indriyabalabojjhaṅgāni samodhānetvā tadeva saṅkhāragataṃ aniccaṃ dukkhamanattāti ñāṇena parimaddati, parivatteti, vipassanāvīthiṃ ogāhati. Tassevaṃ paṭipannassa vuttanayeneva saṅkhārupekkhāvasāne ekāvajjanena anulomagotrabhuñāṇesu uppannesu gotrabhuanantaraṃ anāgāmimaggo uppajjati, tena sampayuttaṃ ñāṇaṃ anāgāmimagge ñāṇanti.

Tatiyañāṇaṃ niṭṭhitaṃ.

Catutthamaggañāṇakathā

815. Imassapi ñāṇassa anantaraṃ vuttanayeneva phalacittāni veditabbāni. Ettāvatā cesa anāgāmī nāma chaṭṭho ariyapuggalo hoti opapātiko tatthaparinibbāyī anāvattidhammo paṭisandhivasena imaṃ lokaṃ puna anāgantā. Tato paraṃ paccavekkhaṇaṃ vuttanayameva.

Evaṃ paccavekkhitvā ca so anāgāmī ariyasāvako tasmiññeva vā āsane nisinno, aparena vā samayena rūpārūparāgamānauddhaccaavijjānaṃ anavasesappahānāya catutthāya bhūmiyā pattiyā yogaṃ karoti, so indriyabalabojjhaṅgāni samodhānetvā tadeva saṅkhāragataṃ aniccaṃ dukkhamanattāti ñāṇena parimaddati, parivatteti, vipassanāvīthiṃ ogāhati. Tassevaṃ paṭipannassa vuttanayeneva saṅkhārupekkhāvasāne ekāvajjanena anulomagotrabhuñāṇesu uppannesu gotrabhuanantaraṃ arahattamaggo uppajjati, tena sampayuttaṃ ñāṇaṃ arahattamagge ñāṇanti.

Catutthañāṇaṃ niṭṭhitaṃ.

Arahantapuggalakathā

816. Imassapi ñāṇassa anantaraṃ vuttanayeneva phalacittāni veditabbāni. Ettāvatā cesa arahā nāma aṭṭhamo ariyapuggalo hoti mahākhīṇāsavo antimadehadhārī ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammādaññā vimutto sadevakassa lokassa aggadakkhiṇeyyoti.

Iti yaṃ taṃ vuttaṃ ‘‘sotāpattimaggo sakadāgāmimaggo anāgāmimaggo arahattamaggoti imesu pana catūsu maggesu ñāṇaṃ ñāṇadassanavisuddhi nāmā’’ti, taṃ imāni iminā anukkamena pattabbāni cattāri ñāṇāni sandhāya vuttaṃ.

Bodhipakkhiyakathā

817. Idāni imissāyeva catuñāṇāya ñāṇadassanavisuddhiyā ānubhāvavijānanatthaṃ –

Paripuṇṇabodhipakkhiya, bhāvo vuṭṭhānabalasamāyogo;

Ye yena pahātabbā, dhammā tesaṃ pahānañca.

Kiccāni pariññādīni, yāni vuttāni abhisamayakāle;

Tāni ca yathāsabhāvena, jānitabbāni sabbānīti.

818. Tattha paripuṇṇabodhipakkhiya, bhāvoti bodhipakkhiyānaṃ paripuṇṇabhāvo. Cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggoti hi ime sattatiṃsa dhammā bujjhanaṭṭhena bodhoti laddhanāmassa ariyamaggassa pakkhe bhavattā bodhipakkhiyā nāma. Pakkhe bhavattāti upakārabhāve ṭhitattā.



814.这智后也如说方法应知果心。至此他称为一来者,是第四圣者,只来此世一次能作苦的终尽。此后观察如说方法。
如是观察后这一来圣弟子就在那座上,或于后时为无余断欲贪瞋恚作第三地的证得。他和合诸根力觉支,以智揉搓、翻转那诸行为无常苦无我,进入观路。对如是行道者如说方法在行舍终时以一转向生起随顺姓习智后,在姓习后生起不还道,与它相应的智是不还道之智。
第三智已结束。
第四道智之说。
815.这智后也如说方法应知果心。至此他称为不还者,是第六圣者,化生,在那里般涅槃,不还法,以结生不再来此世。此后观察如说方法。
如是观察后这不还圣弟子就在那座上,或于后时为无余断色贪无色贪慢掉举无明作第四地的证得。他和合诸根力觉支,以智揉搓、翻转那诸行为无常苦无我,进入观路。对如是行道者如说方法在行舍终时以一转向生起随顺姓习智后,在姓习后生起阿罗汉道,与它相应的智是阿罗汉道之智。
第四智已结束。
阿罗汉人之说。
816.这智后也如说方法应知果心。至此他称为阿罗汉,是第八圣者,大漏尽者,持最后身,放下重担,达自利,尽有结,以正智解脱,是天人世间最上应供。
如是说"预流道一来道不还道阿罗汉道,在这四道中的智称为智见清净",这是关于以此次第应得的四智而说。
菩提分之说。
817.现在为了了知这四智的智见清净的威力-
圆满菩提分,出起力相应,
应由何所断,诸法及其断。
遍知等作用,如已说现观,
皆应如实知,其本性一切。
818.其中圆满菩提分是菩提分的圆满。四念处、四正勤、四神足、五根、五力、七觉支、八圣道支,这三十七法因是以觉为义而得菩提之名的圣道之分而称为菩提分。在分即是住在帮助。

819. Tesu tesu ārammaṇesu okkhanditvā pakkhanditvā upaṭṭhānato paṭṭhānaṃ. Satiyeva paṭṭhānaṃ satipaṭṭhānaṃ. Kāyavedanācittadhammesu panassā asubha-dukkha-anicca-anattākāragahaṇavasena subha-sukha-nicca-atta-saññāpahānakiccasādhanavasena ca pavattito catudhā bhedo hoti. Tasmā cattāro satipaṭṭhānāti vuccanti.

820. Padahanti etenāti padhānaṃ. Sobhanaṃ padhānaṃ sammappadhānaṃ. Sammā vā padahanti etenāti sammappadhānaṃ. Sobhanaṃ vā taṃ kilesavirūpattavirahato padhānañca hitasukhanipphādakattena seṭṭhabhāvāvahanato padhānabhāvakāraṇato cāti sammappadhānaṃ. Vīriyassetaṃ adhivacanaṃ. Tayidaṃ uppannānuppannānaṃ akusalānaṃ pahānānuppattikiccaṃ anuppannuppannānañca kusalānaṃ uppattiṭṭhitikiccaṃ sādhayatīti catubbidhaṃ hoti, tasmā cattāro sammappadhānāti vuccanti.

821. Pubbe vuttena ijjhanaṭṭhena iddhi. Tassā sampayuttāya pubbaṅgamaṭṭhena phalabhūtāya pubbabhāgakāraṇaṭṭhena ca iddhiyā pādoti iddhipādo. So chandādivasena catubbidho hoti, tasmā cattāro iddhipādāti vuccanti. Yathāha – ‘‘cattāro iddhipādā chandiddhipādo cittiddhipādo vīriyiddhipādo vīmaṃsiddhipādo’’ti (vibha. 457). Ime lokuttarāva. Lokiyā pana ‘‘chandañce bhikkhu adhipatiṃ karitvā labhati samādhiṃ, labhati cittassa ekaggataṃ. Ayaṃ vuccati chandasamādhī’’tiādivacanato (vibha. 432) chandādiadhipativasena paṭiladdhadhammāpi honti.

822. Assaddhiyakosajjapamādavikkhepasammohānaṃ abhibhavanato abhibhavanasaṅkhātena adhipatiyaṭṭhena indriyaṃ. Assaddhiyādīhi ca anabhibhavanīyato akampiyaṭṭhena balaṃ. Tadubhayampi saddhādivasena pañcavidhaṃ hoti, tasmā pañcindriyāni pañca balānīti vuccanti.

823. Bujjhanakasattassa pana aṅgabhāvena satiādayo satta bojjhaṅgā. Niyyānikaṭṭhena ca sammādiṭṭhiādayo aṭṭha maggaṅgā honti. Tena vuttaṃ ‘‘satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo’’ti.

824. Iti ime sattatiṃsa bodhipakkhiyadhammā pubbabhāge lokiyavipassanāya vattamānāya cuddasavidhena kāyaṃ pariggaṇhato ca kāyānupassanāsatipaṭṭhānaṃ, navavidhena vedanaṃ pariggaṇhato ca vedanānupassanāsatipaṭṭhānaṃ, soḷasavidhena cittaṃ pariggaṇhato ca cittānupassanāsatipaṭṭhānaṃ, pañcavidhena dhamme pariggaṇhato ca dhammānupassanāsatipaṭṭhānaṃ. Imasmiṃ attabhāve anuppannapubbaṃ parassa uppannaṃ akusalaṃ disvā ‘‘yathā paṭipannassetaṃ uppannaṃ, na tathā paṭipajjissāmi evaṃ me etaṃ nuppajjissatī’’ti, tassa anuppādāya vāyamanakāle paṭhamaṃ sammappadhānaṃ. Attano samudācārappattaṃ akusalaṃ disvā tassa pahānāya vāyamanakāle dutiyaṃ. Imasmiṃ attabhāve anuppannapubbaṃ jhānaṃ vā vipassanaṃ vā uppādetuṃ vāyamantassa tatiyaṃ. Uppannaṃ yathā na parihāyati, evaṃ punappunaṃ uppādentassa catutthaṃ sammappadhānaṃ. Chandaṃ dhuraṃ katvā kusaluppādanakāle chandiddhipādo. Micchāvācāya viramaṇakāle sammāvācāti evaṃ nānācittesu labbhanti. Imesaṃ pana catunnaṃ ñāṇānaṃ uppattikāle ekacitte labbhanti. Phalakkhaṇe ṭhapetvā cattāro sammappadhāne avasesā tettiṃsa labbhanti.



819.在各种所缘跳入、趣入而现起为住立。念即住立为念住。它在身受心法中以取无净、苦、无常、无我相,以成就断净想、乐想、常想、我想作用的方式而转起成为四种。因此说为四念住。
820.以此努力为勤。善勤为正勤。或以此正确努力为正勤。或它是善的因离烦恼丑恶,且因生成利益安乐而引生最上故,且因为勤的原因故为正勤。这是精进的别名。它成就已生未生不善的断除不生作用和未生已生善的生起住立作用而成为四种,因此说为四正勤。
821.如前说以成就义为神通。以与它相应的前导义,以是果之义,以是前分因之义而是神通之足为神足。它以欲等成为四种,因此说为四神足。如说:"四神足是欲神足、心神足、精进神足、观神足"。这些只是出世间。但世间也如说"诸比丘,若以欲为主而得定,得心一境性。这称为欲定"等,是以欲等为主而得的法。
822.因征服不信、懈怠、放逸、散乱、愚痴,以称为征服的增上义为根。因不被不信等征服,以不动义为力。两者都以信等成为五种,因此说为五根五力。
823.以是觉者支分故念等为七觉支。以出离义故正见等为八道支。因此说"七觉支八圣道支"。
824.如是这三十七菩提分法在前分世间观转起时,以十四种观身者有身随观念住,以九种观受者有受随观念住,以十六种观心者有心随观念住,以五种观法者有法随观念住。在此生中见他人生起前所未生的不善时,"如是行者生此,我不如是行则此不生于我",为它不生而努力时是第一正勤。见自己现行的不善而为断它努力时是第二。在此生中为生起前所未生的禅或观而努力是第三。已生起者如何不退没,如是再再生起是第四正勤。以欲为首而生善时是欲神足。离妄语时是正语,如是在不同心中可得。但在这四智生起时在一心中可得。在果剎那除四正勤外余三十三可得。

825. Evaṃ ekacitte labbhamānesu cetesu ekāva nibbānārammaṇā sati kāyādīsu subhasaññādippahānakiccasādhanavasena cattāro satipaṭṭhānāti vuccati. Ekameva ca vīriyaṃ anuppannānaṃ anuppādādikiccasādhanavasena cattāro sammappadhānāti vuccati. Sesesu pana hāpanavaḍḍhanaṃ natthi.

826. Apica tesu –

Nava ekavidhā eko, dvedhātha catu pañcadhā;

Aṭṭhadhā navadhā ceva, iti chaddhā bhavanti te.

Nava ekavidhāti chando, cittaṃ, pīti, passaddhi, upekkhā, saṅkappo, vācā, kammanto, ājīvoti ime nava chandiddhipādādivasena ekavidhāva honti, na aññaṃ koṭṭhāsaṃ bhajanti. Eko dvedhāti saddhā indriya, balavasena dvedhā ṭhitā. Atha catu pañcadhāti athañño eko catudhā, añño pañcadhā ṭhitoti attho. Tattha samādhi eko indriya, bala, bojjhaṅga, maggaṅgavasena catudhā ṭhito. Paññā tesañca catunnaṃ iddhipādakoṭṭhāsassa ca vasena pañcadhā. Aṭṭhadhā navadhā cevāti aparo eko aṭṭhadhā, eko navadhā ṭhitoti attho. Catusatipaṭṭhāna, indriya, bala, bojjhaṅga, maggaṅgavasena sati aṭṭhadhā ṭhitā. Catusammappadhāna, iddhipāda, indriya, bala, bojjhaṅga, maggaṅgavasena vīriyaṃ navadhāti. Evaṃ –

Cuddaseva asambhinnā, hontete bodhipakkhiyā;

Koṭṭhāsato sattavidhā, sattatiṃsappabhedato.

Sakiccanipphādanato, sarūpena ca vuttito;

Sabbeva ariyamaggassa, sambhave sambhavanti teti.

Evaṃ tāvettha paripuṇṇabodhipakkhiyabhāvo jānitabbo.

Vuṭṭhānabalasamāyogakathā

827.Vuṭṭhānabalasamāyogoti vuṭṭhānañceva balasamāyogo ca. Lokiyavipassanā hi nimittārammaṇattā ceva pavattikāraṇassa ca samudayassa asamucchindanato neva nimittā na pavattā vuṭṭhāti. Gotrabhuñāṇaṃ samudayassa asamucchindanato pavattā na vuṭṭhāti. Nibbānārammaṇato pana nimittā vuṭṭhātīti ekato vuṭṭhānaṃ hoti. Tenāha ‘‘bahiddhāvuṭṭhānavivaṭṭane paññā gotrabhuñāṇa’’nti (paṭi. ma. mātikā 1.10). Tathā ‘‘uppādā vivaṭṭitvā anuppādaṃ pakkhandatīti gotrabhu, pavattā vivaṭṭitvā’’ti (paṭi. ma. 

825.如是在一心中可得的这些中，唯一缘涅槃的念以成就断身等中净想等作用的方式而说为四念住。唯一的精进以成就未生不生等作用的方式而说为四正勤。但在其余中没有增减。
826.又其中-
九为一种一，二种及四五，
八种与九种，如是成六种。
九为一种是：欲、心、喜、轻安、舍、寻、语、业、命，这九只是欲神足等一种，不属其他部分。一为二种是：信住于根力二种。而四五种是：而另一住于四种，另一住于五种之义。其中定一种住于根、力、觉支、道支四种。慧以那四种和神足部分而五种。八种与九种是：另一住于八种，一住于九种之义。念以四念住、根、力、觉支、道支住于八种。精进以四正勤、神足、根、力、觉支、道支住于九种。如是-
这等菩提分，未杂唯十四，
部分有七种，差别三十七。
成就自作用，以及自性说，
一切于圣道，生时而共生。
如是这里首先应知圆满菩提分。
出起力相应之说。
827.出起力相应是出起和力相应。因为世间观因缘相所缘和因不断尽转起之因的集而既不从相也不从转起出起。姓习智因不断尽集而不从转起出起。但因涅槃所缘而从相出起，故是一分出起。因此说："在外出起转起中的慧是姓习智"。如是"从生转出趣入不生故姓习，从转起转出"等。

1.59) sabbaṃ veditabbaṃ. Imāni pana cattāripi ñāṇāni animittārammaṇattā nimittato vuṭṭhahanti, samudayassa samucchindanato pavattā vuṭṭhahantīti dubhato vuṭṭhānāni honti.

Tena vuttaṃ –

‘‘Kathaṃ dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ?

‘‘Sotāpattimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi micchādiṭṭhiyā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ. Abhiniropanaṭṭhena sammāsaṅkappo micchāsaṅkappā…pe… pariggahaṭṭhena sammāvācā micchāvācāya. Samuṭṭhānaṭṭhena sammākammanto. Vodānaṭṭhena sammāājīvo. Paggahaṭṭhena sammāvāyāmo . Upaṭṭhānaṭṭhena sammāsati. Avikkhepaṭṭhena sammāsamādhi micchāsamādhito vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati ‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇa’nti.

‘‘Sakadāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi oḷārikā kāmarāgasaṃyojanā paṭighasaṃyojanā oḷārikā kāmarāgānusayā paṭighānusayā vuṭṭhāti…pe….

‘‘Anāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi anusahagatā kāmarāgasaṃyojanā paṭighasaṃyojanā anusahagatā kāmarāgānusayā paṭighānusayā vuṭṭhāti…pe….

‘‘Arahattamaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati ‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇa’’’nti (paṭi. ma. 1.61).

828. Lokiyānañca aṭṭhannaṃ samāpattīnaṃ bhāvanākāle samathabalaṃ adhikaṃ hoti. Aniccānupassanādīnaṃ bhāvanākāle vipassanābalaṃ. Ariyamaggakkhaṇe pana yuganaddhā te dhammā pavattanti aññamaññaṃ anativattanaṭṭhena. Tasmā imesu catūsupi ñāṇesu ubhayabalasamāyogo hoti. Yathāha –

‘‘Uddhaccasahagatakilesehi ca khandhehi ca vuṭṭhahato cittassa ekaggatā avikkhepo samādhi nirodhagocaro, avijjāsahagatakilesehi ca khandhehi ca vuṭṭhahato anupassanaṭṭhena vipassanā nirodhagocarā. Iti vuṭṭhānaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati vuṭṭhānaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti (paṭi. ma. 2.5).

Evamettha vuṭṭhānabalasamāyogo veditabbo.

Pahātabbadhammapahānakathā



一切应知。但这四智因无相所缘而从相出起,因断尽集而从转起出起,故是双出起。
因此说:
"如何在双出起转起中的慧是道智?
在预流道剎那以见义的正见从邪见出起,从随顺它的烦恼和蕴出起,从外一切相出起。因此说在双出起转起中的慧是道智。以安立义的正思维从邪思维...乃至...以摄持义的正语从邪语。以等起义的正业。以清净义的正命。以精进义的正精进。以现起义的正念。以不散乱义的正定从邪定出起,从随顺它的烦恼和蕴出起,从外一切相出起。因此说'在双出起转起中的慧是道智'。
在一来道剎那以见义的正见...乃至...以不散乱义的正定从粗欲贪结、瞋恚结、粗欲贪随眠、瞋恚随眠出起...乃至...。
在不还道剎那以见义的正见...乃至...以不散乱义的正定从随俱欲贪结、瞋恚结、随俱欲贪随眠、瞋恚随眠出起...乃至...。
在阿罗汉道剎那以见义的正见...乃至...以不散乱义的正定从色贪、无色贪、慢、掉举、无明、慢随眠、有贪随眠、无明随眠出起,从随顺它的烦恼和蕴出起,从外一切相出起。因此说'在双出起转起中的慧是道智'"。
828.在修习世间八等至时止力增上。在修习无常随观等时观力[增上]。但在圣道剎那那些法以相互不超越义双运而转起。因此在这四智中有双力相应。如说:
"对从掉举俱行烦恼和蕴出起者,心一境性、不散乱、定以灭为所缘,对从无明俱行烦恼和蕴出起者,以随观义的观以灭为所缘。如是以出起义止观成一味,成双运,相互不超越。因此说以出起义修双运止观"。
如是这里应知出起力相应。
应断法之断之说。

829.Yeyena pahātabbā dhammā, tesaṃ pahānañcāti imesu pana catūsu ñāṇesu ye dhammā yena ñāṇena pahātabbā, tesaṃ pahānañca jānitabbaṃ. Etāni hi yathāyogaṃ saṃyojanakilesamicchattalokadhammamacchariyavipallāsaganthaagatiāsavaoghayoganīvaraṇaparāmāsaupādānaanusayamalaakusalakammapathacittuppādasaṅkhātānaṃ dhammānaṃ pahānakarāni.

Tattha saṃyojanānīti khandhehi khandhānaṃ phalena kammassa dukkhena vā sattānaṃ saṃyojakattā rūparāgādayo dasa dhammā vuccanti. Yāvañhi te, tāva etesaṃ anuparamoti. Tatrāpi rūparāgo arūparāgo māno uddhaccaṃ avijjāti ime pañca uddhaṃnibbattanakakhandhādisaṃyojakattā uddhaṃbhāgiyasaṃyojanāni nāma. Sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso kāmarāgo paṭighoti ime pañca adhonibbattanakakhandhādisaṃyojakattā adhobhāgiyasaṃyojanāni nāma.

Kilesāti sayaṃ saṃkiliṭṭhattā sampayuttadhammānañca saṃkilesikattā lobho doso moho māno diṭṭhi vicikicchā thinaṃ uddhaccaṃ ahirikaṃ anottappanti ime dasa dhammā.

Micchattāti micchāpavattanato micchādiṭṭhi micchāsaṅkappo micchāvācā micchākammanto micchāājīvo micchāvāyāmo micchāsati micchāsamādhīti ime aṭṭha dhammā. Micchāvimuttimicchāñāṇehi vā saddhiṃ dasa.

Lokadhammāti lokappavattiyā sati anuparamadhammakattā lābho alābho yaso ayaso sukhaṃ dukkhaṃ nindā pasaṃsāti ime aṭṭha. Idha pana kāraṇopacārena lābhādivatthukassa anunayassa alābhādivatthukassa paṭighassa cetaṃ lokadhammaggahaṇena gahaṇaṃ katanti veditabbaṃ.

Macchariyānīti āvāsamacchariyaṃ kulamacchariyaṃ lābhamacchariyaṃ dhammamacchariyaṃ vaṇṇamacchariyanti imāsu āvāsādīsu aññesaṃ sādhāraṇabhāvaṃ asahanākārena pavattāni pañca macchariyāni.

Vipallāsāti aniccadukkhaanattaasubhesuyeva vatthūsu ‘‘niccaṃ sukhaṃ attā subha’’nti evaṃ pavatto saññāvipallāso cittavipallāso diṭṭhivipallāsoti ime tayo.

Ganthāti nāmakāyassa ceva rūpakāyassa ca ganthanato abhijjhādayo cattāro. Tathā hi te abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṃsaccābhiniveso kāyagantho icceva vuttā.

Agatīti chandadosamohabhayehi akattabbakaraṇassa, kattabbākaraṇassa ca adhivacanaṃ. Tañhi ariyehi agantabbattā agatīti vuccati.

Āsavāti ārammaṇavasena āgotrabhuto, ābhavaggato ca savanā, asaṃvutehi vā dvārehi ghaṭachiddehi udakaṃ viya savanato niccapaggharaṇaṭṭhena saṃsāradukkhassa vā savanato kāmarāgabhavarāgamicchādiṭṭhiavijjānametaṃ adhivacanaṃ.

Bhavasāgare ākaḍḍhanaṭṭhena duruttaraṇaṭṭhena ca oghātipi, ārammaṇaviyogassa ceva dukkhaviyogassa ca appadānato yogātipi tesaññeva adhivacanaṃ.

Nīvaraṇānīti cittassa āvaraṇanīvaraṇapaṭicchādanaṭṭhena kāmacchandādayo pañca.

Parāmāsoti tassa tassa dhammassa sabhāvaṃ atikkamma parato abhūtaṃ sabhāvaṃ āmasanākārena pavattanato micchādiṭṭhiyā etaṃ adhivacanaṃ.

Upādānānīti sabbākārena paṭiccasamuppādaniddese vuttāni kāmupādānādīni cattāri.

Anusayāti thāmagataṭṭhena kāmarāgānusayo, paṭigha, māna, diṭṭhi, vicikicchā, bhavarāga, avijjānusayoti evaṃ vuttā kāmarāgādayo satta . Te hi thāmagatattā punappunaṃ kāmarāgādīnaṃ uppattihetubhāvena anusentiyevāti anusayā.


829.应由何所断诸法及其断者，在这四智中应知何法由何智所断，及其断。因为它们如相应地作为断结、烦恼、邪性、世法、悭、颠倒、结、不行、漏、暴流、轭、盖、执取、取、随眠、垢、不善业道、心生等诸法。
其中结是：因结合蕴与蕴、业与果、或众生与苦而说色贪等十法。因为只要它们[在]，这些就不止息。其中色贪、无色贪、慢、掉举、无明这五因结合上生蕴等而称为上分结。有身见、疑、戒禁取、欲贪、瞋恚这五因结合下生蕴等而称为下分结。
烦恼是：因自己污染及令相应法成为污染性而有贪、瞋、痴、慢、见、疑、昏沉、掉举、无惭、无愧这十法。
邪性是：因邪转起而有邪见、邪思维、邪语、邪业、邪命、邪精进、邪念、邪定这八法。或与邪解脱、邪智共十。
世法是：因世间转起而有不止息法性而有得、不得、名声、不名声、乐、苦、毁、誉这八。这里应知由因的假说而摄取以得等为事的随顺和以不得等为事的瞋恚为世法。
悭是：住处悭、眷属悭、利养悭、法悭、称赞悭，这在住处等以不堪他人共有的形态转起的五悭。
颠倒是：即在无常、苦、无我、不净事中以"常、乐、我、净"如是转起的想颠倒、心颠倒、见颠倒这三。
系是：因系缚名身和色身而有贪等四。如是说它们为贪欲身系、瞋恚身系、戒禁取身系、此实执取身系。
不行是：以欲瞋痴畏不作应作、作不应作的别名。因圣者不应行故说为不行。
漏是：因所缘义从阿至种姓，从阿至有顶而流，或从不防护门如瓶孔水流，以恒流义，或因轮回苦流义而是欲贪、有贪、邪见、无明的别名。
因在有海中拖曳义、难度义而也称暴流，因不给予离所缘和离苦而称为轭，也是它们的别名。
盖是：因遮蔽、盖覆、遮障心义而有欲贪等五。
执取是：因超越各法自性而以非实自性执取形态转起而是邪见的别名。
取是：一切行相在缘起解说中说的欲取等四。
随眠是：因有力义而说欲贪、瞋恚、慢、见、疑、有贪、无明七随眠。因为它们有力故以再再生起欲贪等的因性而随眠故称随眠。


Malāti telañjanakalalaṃ viya sayañca asuddhattā, aññesañca asuddhabhāvakaraṇato lobhadosamohā tayo.

Akusalakammapathāti akusalakammabhāvena ceva duggatīnañca pathabhāvena pāṇātipāto adinnādānaṃ kāmesumicchācāro musāvādo pisuṇavācā pharusavācā samphappalāpo abhijjhā byāpādo micchādiṭṭhīti ime dasa.

Akusalacittuppādāti lobhamūlā aṭṭha dosamūlā dve mohamūlā dveti ime dvādasa.



垢是：如油垢泥污,因自己不净及令他不净而有贪、瞋、痴三。
不善业道是：因不善业性及作为恶趣之道而有杀生、不与取、欲邪行、妄语、两舌、粗语、杂秽语、贪婪、瞋恚、邪见这十。
不善心生是：贪根八、瞋根二、痴根二这十二。


830. Iti etesaṃ saṃyojanādīnaṃ dhammānaṃ etāni yathāyogaṃ pahānakarāni. Kathaṃ? Saṃyojanesu tāva sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso apāyagamanīyā ca kāmarāgapaṭighāti ete pañca dhammā paṭhamañāṇavajjhā, sesā kāmarāgapaṭighā oḷārikā dutiyañāṇavajjhā, sukhumā tatiyañāṇavajjhā, rūparāgādayo pañcapi catutthañāṇavajjhā eva. Paratopi ca yattha yattha evasaddena niyamaṃ na karissāma. Tattha tattha yaṃ yaṃ ‘‘upariñāṇavajjho’’ti vakkhāma, so so purimañāṇehi hatāpāyagamanīyādibhāvova hutvā upariñāṇavajjho hotīti veditabbo.

Kilesesu diṭṭhivicikicchā paṭhamañāṇavajjhā, doso tatiyañāṇavajjho, lobhamohamānathinauddhaccaahirikaanottappāni catutthañāṇavajjhāni.

Micchattesu micchādiṭṭhi musāvādo micchākammanto micchāājīvoti ime paṭhamañāṇavajjhā, micchāsaṅkappo pisuṇavācā pharusavācāti ime tatiyañāṇavajjhā, cetanāyeva cettha vācāti veditabbā. Samphappalāpamicchāvāyāmasatisamādhivimuttiñāṇāni catutthañāṇavajjhāni.

Lokadhammesu paṭigho tatiyañāṇavajjho, anunayo catutthañāṇavajjho, yase ca pasaṃsāya ca anunayo catutthañāṇavajjhoti eke. Macchariyāni paṭhamañāṇavajjhāneva.

Vipallāsesu anicce niccaṃ, anattani attāti ca saññācittadiṭṭhivipallāsā, dukkhe sukhaṃ, asubhe subhanti diṭṭhivipallāso cāti ime paṭhamañāṇavajjhā, asubhe subhanti saññācittavipallāsā tatiyañāṇavajjhā, dukkhe sukhanti saññācittavipallāsā catutthañāṇavajjhā.

Ganthesu sīlabbataparāmasaidaṃsaccābhinivesakāyaganthā paṭhamañāṇavajjhā, byāpādakāyagantho tatiyañāṇavajjho, itaro catutthañāṇavajjho.

Agati paṭhamañāṇavajjhāva.

Āsavesu diṭṭhāsavo paṭhamañāṇavajjho, kāmāsavo tatiyañāṇavajjho, itare dve catutthañāṇavajjhā. Oghayogesupi eseva nayo.

Nīvaraṇesu vicikicchānīvaraṇaṃ paṭhamañāṇavajjhaṃ, kāmacchando byāpādo kukkuccanti tīṇi tatiyañāṇavajjhāni, thinamiddhauddhaccāni catutthañāṇavajjhāni.

Parāmāso paṭhamañāṇavajjhova.

Upādānesu sabbesampi lokiyadhammānaṃ vatthukāmavasena kāmāti āgatattā rūpārūparāgopi kāmupādāne patati, tasmā taṃ catutthañāṇavajjhaṃ, sesāni paṭhamañāṇavajjhāni.

Anusayesu diṭṭhivicikicchānusayā paṭhamañāṇavajjhāva, kāmarāgapaṭighānusayā tatiyañāṇavajjhā, mānabhavarāgāvijjānusayā catutthañāṇavajjhā.

Malesu dosamalaṃ tatiyañāṇavajjhaṃ, itarāni catutthañāṇavajjhāni.

Akusalakammapathesu pāṇātipāto adinnādānaṃ micchācāro musāvādo micchādiṭṭhīti ime paṭhamañāṇavajjhā , pisuṇavācā pharusavācā byāpādoti tayo tatiyañāṇavajjhā, samphappalāpābhijjhā catutthañāṇavajjhā.

Akusalacittuppādesu cattāro diṭṭhigatasampayuttā vicikicchāsampayutto cāti pañca paṭhamañāṇavajjhāva, dve paṭighasampayuttā tatiyañāṇavajjhā, sesā catutthañāṇavajjhāti.

Yañca yena vajjhaṃ, taṃ tena pahātabbaṃ nāma. Tena vuttaṃ ‘‘iti etesaṃ saṃyojanādīnaṃ dhammānaṃ etāni yathāyogaṃ pahānakarānī’’ti.



830.如是这等[智]如相应地作为断这些结等诸法。如何?首先在结中,有身见、疑、戒禁取和导向恶趣的欲贪瞋恚这五法为第一智所断,其余欲贪瞋恚粗的为第二智所断,细的为第三智所断,色贪等五唯为第四智所断。以后凡是我们不以"唯"字限定的,在那里凡说"为上智所断"的,应知它已被前智断除导向恶趣等性而成为上智所断。
在烦恼中,见疑为第一智所断,瞋为第三智所断,贪痴慢昏沉掉举无惭无愧为第四智所断。
在邪性中,邪见妄语邪业邪命这些为第一智所断,邪思维两舌粗语这些为第三智所断,这里应知只是思为语。杂秽语邪精进念定解脱智为第四智所断。
在世法中,瞋为第三智所断,随顺为第四智所断,一些[说]对名声和称赞的随顺为第四智所断。诸悭唯为第一智所断。
在颠倒中,在无常[认为]常、在无我[认为]我的想心见颠倒,在苦[认为]乐、在不净[认为]净的见颠倒这些为第一智所断,在不净[认为]净的想心颠倒为第三智所断,在苦[认为]乐的想心颠倒为第四智所断。
在系中,戒禁取此实执取身系为第一智所断,瞋恚身系为第三智所断,另一为第四智所断。
不行唯为第一智所断。
在漏中,见漏为第一智所断,欲漏为第三智所断,其余二为第四智所断。在暴流轭中也是这方法。
在盖中,疑盖为第一智所断,欲贪瞋恚恶作三为第三智所断,昏沉睡眠掉举为第四智所断。
执取唯为第一智所断。
在取中,因一切世间法以事欲为欲而来故色无色贪也落入欲取,因此它为第四智所断,其余为第一智所断。
在随眠中,见疑随眠唯为第一智所断,欲贪瞋恚随眠为第三智所断,慢有贪无明随眠为第四智所断。
在垢中,瞋垢为第三智所断,其余为第四智所断。
在不善业道中,杀生不与取邪行妄语邪见这些为第一智所断,两舌粗语瞋恚三为第三智所断,杂秽语贪婪为第四智所断。
在不善心生中,四个邪见相应和疑相应五唯为第一智所断,二个瞋恚相应为第三智所断,其余为第四智所断。
凡是为何所断,即名为应由它所断。因此说"如是这等[智]如相应地作为断这些结等诸法"。

831. Kiṃ panetāni ete dhamme atītānāgate pajahanti udāhu paccuppanneti. Kiṃ panettha yadi tāva atītānāgate, aphalo vāyāmo āpajjati. Kasmā? Pahātabbānaṃ natthitāya. Atha paccuppanne, tathāpi aphalo, vāyāmena saddhiṃ pahātabbānaṃ atthitāya, saṃkilesikā ca maggabhāvanā āpajjati, vippayuttatā vā kilesānaṃ, na ca paccuppannakileso cittavippayutto nāma atthīti. Nāyaṃ āveṇikā codanā. Pāḷiyaṃyeva hi ‘‘svāyaṃ kilese pajahati, atīte kilese pajahati, anāgate kilese pajahati, paccuppanne kilese pajahatī’’ti vatvā, puna ‘‘hañci atīte kilese pajahati, tenahi khīṇaṃ khepeti, niruddhaṃ nirodheti, vigataṃ vigameti, atthaṅgataṃ atthaṅgameti. Atītaṃ yaṃ natthi, taṃ pajahatī’’ti (paṭi. ma. 3.21) ca vatvā, ‘‘na atīte kilese pajahatī’’ti paṭikkhittaṃ.

Tathā ‘‘hañci anāgate kilese pajahati, tenahi ajātaṃ pajahati, anibbattaṃ pajahati, anuppannaṃ pajahati, apātubhūtaṃ pajahati. Anāgataṃ yaṃ natthi, taṃ pajahatī’’ti ca vatvā, ‘‘na anāgate kilese pajahatī’’ti paṭikkhittaṃ.

Tathā ‘‘hañci paccuppanne kilese pajahati, tenahi ratto rāgaṃ pajahati. Duṭṭho dosaṃ, mūḷho mohaṃ, vinibaddho mānaṃ, parāmaṭṭho diṭṭhiṃ, vikkhepagato uddhaccaṃ, aniṭṭhaṅgato vicikicchaṃ, thāmagato anusayaṃ pajahati. Kaṇhasukkā dhammā yuganaddhāva vattanti. Saṃkilesikā maggabhāvanā hotī’’ti ca vatvā, ‘‘na atīte kilese pajahati, na anāgate, na paccuppanne kilese pajahatī’’ti sabbaṃ paṭikkhipitvā, ‘‘tenahi natthi maggabhāvanā, natthi phalasacchikiriyā , natthi kilesappahānaṃ, natthi dhammābhisamayo’’ti pañhāpariyosāne ‘‘na hi natthi maggabhāvanā…pe… natthi dhammābhisamayo’’ti paṭijānitvā ‘‘yathā kathaṃ viyā’’ti vutte idaṃ vuttaṃ –

‘‘Seyyathāpi taruṇo rukkho ajātaphalo, tamenaṃ puriso mūle chindeyya, ye tassa rukkhassa ajātaphalā, te ajātāyeva na jāyanti, anibbattāyeva na nibbattanti, anuppannāyeva na uppajjanti, apātubhūtāyeva na pātubhavanti, evameva uppādo hetu uppādo paccayo kilesānaṃ nibbattiyāti uppāde ādīnavaṃ disvā anuppāde cittaṃ pakkhandati, anuppāde cittassa pakkhandattā ye āyūhanapaccayā kilesā nibbatteyyuṃ, te ajātāyeva na jāyanti…pe… apātubhūtāyeva na pātubhavanti, evaṃ hetunirodhā dukkhanirodho. Pavattaṃ hetu…pe… nimittaṃ hetu…pe… āyūhanā hetu…pe… anāyūhane cittassa pakkhandattā ye āyūhanapaccayā kilesā nibbatteyyuṃ, te ajātāyeva…pe… apātubhūtāyeva na pātubhavanti, evaṃ hetunirodhā dukkhanirodho. Evaṃ atthi maggabhāvanā, atthi phalasacchikiriyā, atthi kilesappahānaṃ, atthi dhammābhisamayo’’ti (paṭi. ma. 3.21).

832. Etena kiṃ dīpitaṃ hoti? Bhūmiladdhānaṃ kilesānaṃ pahānaṃ dīpitaṃ hoti. Bhūmiladdhā pana kiṃ atītānāgatā udāhu paccuppannāti. Bhūmiladdhuppannā eva nāma te.

833. Uppannaṃ hi vattamānabhūtāpagatokāsakatabhūmiladdhavasena anekappabhedaṃ. Tattha sabbampi uppādajarābhaṅgasamaṅgisaṅkhātaṃ vattamānuppannaṃ nāma. Ārammaṇarasaṃ anubhavitvā niruddhaṃ anubhūtāpagatasaṅkhātaṃ kusalākusalaṃ uppādādittayaṃ anuppatvā niruddhaṃ bhūtāpagatasaṅkhātaṃ sesasaṅkhatañca bhūtāpagatuppannaṃ nāma. ‘‘Yānissa tāni pubbekatāni kammānī’’ti (ma. ni. 

831.那么这些[智]是断过去未来这些法还是现在?这里首先如果[断]过去未来,则努力成为无果。为什么?因为应断的不存在。如果[断]现在,如是也无果,因为应断与努力俱存,且修道成为有污染,或烦恼成为不相应,而名为现在烦恼不与心不相应。这不是独特的难问。因为在圣典中说"此断烦恼,断过去烦恼,断未来烦恼,断现在烦恼",又说"如果断过去烦恼,则灭已灭,灭已灭,离已离,没已没。过去不存在者,断它",而否定"不断过去烦恼"。
如是说"如果断未来烦恼,则断未生,断未有,断未起,断未现。未来不存在者,断它",而否定"不断未来烦恼"。
如是说"如果断现在烦恼,则贪者断贪,瞋者断瞋,痴者断痴,结缚者断慢,执取者断见,散乱者断掉举,未决定者断疑,有力者断随眠。黑白法双运而转。修道成为有污染",而说"不断过去烦恼,不断未来,不断现在烦恼",否定一切后,在问题结尾[问]"则无修道,无果证,无断烦恼,无通达法",承认"非无修道...非无通达法"后,被问"如何?"说此-
"譬如幼树未生果,如果有人斩其根,它未生果即不生,未有即不有,未起即不起,未现即不现。如是生是因生是缘为烦恼生起,见生过患而心趣向不生,因心趣向不生,凡因所作缘烦恼应生者,未生即不生...未现即不现。如是因灭则苦灭。转起是因...相是因...所作是因...因心趣向无所作,凡因所作缘烦恼应生者,未生即...未现即不现。如是因灭则苦灭。如是有修道,有果证,有断烦恼,有通达法"。
832.这显示什么?显示断地得烦恼。但地得是过去未来还是现在?它们即名为地得生。
833.因为生以现起、已灭去、已作机会、地得义有多种差别。其中一切所谓具生住灭者名为现起生。受用所缘味而灭所谓已受用灭的善不善,未达生等三而灭所谓已灭去的其余有为名为已灭去生。"凡是他那些过去所作业"等

3.248) evamādinā nayena vuttaṃ kammaṃ atītampi samānaṃ aññaṃ vipākaṃ paṭibāhitvā attano vipākassokāsaṃ katvā ṭhitattā tathā katokāsañca vipākaṃ anuppannampi samānaṃ evaṃ kate okāse ekantena uppajjanato okāsakatuppannaṃ nāma. Tāsu tāsu bhūmīsu asamūhataṃ akusalaṃ bhūmiladdhuppannaṃ nāma.

834. Ettha ca bhūmiyā bhūmiladdhassa ca nānattaṃ veditabbaṃ. Bhūmīti hi vipassanāya ārammaṇabhūtā tebhūmakā pañcakkhandhā. Bhūmiladdhaṃ nāma tesu khandhesu uppattirahaṃ kilesajātaṃ. Tenahi sā bhūmi laddhā nāma hotīti tasmā bhūmiladdhanti vuccati, sā ca kho na ārammaṇavasena. Ārammaṇavasena hi sabbepi atītānāgate pariññātepi ca khīṇāsavānaṃ khandhe ārabbha kilesā uppajjanti mahākaccānauppalavaṇṇādīnaṃ khandhe ārabbha soreyyaseṭṭhi nandamāṇavakādīnaṃ viya. Yadi ca taṃ bhūmiladdhaṃ nāma siyā, tassa appaheyyato na koci bhavamūlaṃ pajaheyya. Vatthuvasena pana bhūmiladdhaṃ veditabbaṃ. Yattha yattha hi vipassanāya apariññātā khandhā uppajjanti, tattha tattha uppādato pabhuti tesu vaṭṭamūlaṃ kilesajātaṃ anuseti. Taṃ appahīnaṭṭhena bhūmiladdhanti veditabbaṃ.

835. Tattha ca yassa yesu khandhesu appahīnaṭṭhena anusayitā kilesā, tassa te eva khandhā tesaṃ kilesānaṃ vatthu, na aññesaṃ santakā khandhā. Atītakkhandhesu ca appahīnānusayitānaṃ kilesānaṃ atītakkhandhāva vatthu, na itare. Esa nayo anāgatādīsu. Tathā kāmāvacarakkhandhesu appahīnānusayitānaṃ kilesānaṃ kāmāvacarakkhandhāva vatthu, na itare. Esa nayo rūpārūpāvacaresu. Sotāpannādīsu pana yassa yassa ariyapuggalassa khandhesu taṃ taṃ vaṭṭamūlaṃ kilesajātaṃ tena tena maggena pahīnaṃ, tassa tassa te te khandhā pahīnānaṃ tesaṃ tesaṃ vaṭṭamūlakilesānaṃ avatthuto bhūmīti saṅkhaṃ na labhanti. Puthujjanassa sabbasova vaṭṭamūlakilesānaṃ appahīnattā yaṃkiñci kariyamānaṃ kammaṃ kusalaṃ akusalaṃ vā hoti. Iccassa kammakilesapaccayā vaṭṭaṃ vaṭṭati. Tassetaṃ vaṭṭamūlaṃ rūpakkhandheyeva, na vedanākkhandhādīsu. Viññāṇakkhandheyeva vā, na rūpakkhandhādīsūti na vattabbaṃ. Kasmā? Avisesena pañcasupi khandhesu anusayitattā.



如是等方法所说的业虽是过去,因阻止别的异熟而为自己异熟作机会而住,以及如是已作机会的异熟虽未生,因在如是已作机会时必定生起,名为已作机会生。在诸地中未断的不善名为地得生。
834.这里应知地与地得的差别。地即是观的所缘三界五蕴。名地得是在那些蕴中应生的烦恼种。因为它得那地,故说名地得,而它不是依所缘。因为依所缘即使遍知过去未来及漏尽者的蕴,烦恼也生起,如索雷雅长者、难陀学童等对大迦旃延、莲华色等的蕴。如果它名为地得,因它不可断故无人能断有根。但应知依事为地得。因为在观未遍知的蕴生起处,从生起开始轮回根烦恼种即随眠于它们。应知以未断义名为地得。
835.其中谁对哪些蕴中以未断义随眠烦恼,对他那些蕴即是那些烦恼的事,不是属于他人的蕴。对过去蕴中未断随眠的烦恼,过去蕴即是事,不是其他。这方法在未来等中[也一样]。如是对欲界蕴中未断随眠的烦恼,欲界蕴即是事,不是其他。这方法在色无色界中[也一样]。但在预流等中凡任何圣者以那道断蕴中那轮回根烦恼种,对他那些蕴作为已断那些轮回根烦恼的事不得称为地。因凡夫未断一切轮回根烦恼,所作任何业是善或不善。如是对他因业烦恼缘而轮回转起。他这轮回根不应说唯在色蕴中,不在受蕴等中;或唯在识蕴中,不在色蕴等中。为什么?因无差别地随眠于五蕴中。

836. Kathaṃ? Pathavīrasādi viya rukkhe. Yathā hi mahārukkhe pathavītalaṃ adhiṭṭhāya pathavīrasañca āporasañca nissāya tappaccayā mūlakhandhasākhapasākhapallavapalāsapupphaphalehi vaḍḍhitvā nabhaṃ pūretvā yāva kappāvasānā bījaparamparāya rukkhapaveṇiṃ santānayamāne ṭhite taṃ pathavīrasādi mūleyeva, na khandhādīsu…pe… phaleyeva vā, na mūlādīsūti na vattabbaṃ. Kasmā? Avisesena sabbesu mūlādīsu anugatattāti.

Yathā pana tasseva rukkhassa pupphaphalādīsu nibbinno koci puriso catūsu disāsu maṇḍūkakaṇṭakaṃ nāma visakaṇṭakaṃ ākoṭeyya, atha so rukkho tena visasamphassena phuṭṭho pathavīrasaāporasānaṃ pariyādiṇṇattā appasavanadhammataṃ āgamma puna santānaṃ nibbattetuṃ na sakkuṇeyya, evameva khandhapavattiyaṃ nibbinno kulaputto tassa purisassa catūsu disāsu rukkhe visayojanaṃ viya attano santāne catumaggabhāvanaṃ ārabhati. Athassa so khandhasantāno tena catumaggavisasamphassena sabbaso vaṭṭamūlakakilesānaṃ pariyādiṇṇattā kiriyabhāvamattaupagatakāyakammādisabbakammappabhedo hutvā āyatiṃ punabbhavānabhinibbattanadhammataṃ āgamma bhavantarasantānaṃ nibbattetuṃ na sakkoti. Kevalaṃ carimaviññāṇanirodhena nirindhano viya jātavedo anupādāno parinibbāyati, evaṃ bhūmiyā bhūmiladdhassa ca nānattaṃ veditabbaṃ.

837. Apica aparampi samudācāraārammaṇādhiggahitaavikkhambhitaasamūhatavasena catubbidhaṃ uppannaṃ. Tattha vattamānuppannameva samudācāruppannaṃ. Cakkhādīnaṃ pana āpāthagate ārammaṇe pubbabhāge anuppajjamānampi kilesajātaṃ ārammaṇassa adhiggahitattā eva aparabhāge ekantena uppattito ārammaṇādhiggahituppannanti vuccati, kalyāṇigāme piṇḍāya carato mahātissattherassa visabhāgarūpadassanena uppannakilesajātaṃ viya. Samathavipassanānaṃ aññataravasena avikkhambhitaṃ kilesajātaṃ cittasantatimanārūḷhampi uppattinivārakassa hetuno abhāvā avikkhambhituppannaṃ nāma. Samathavipassanāvasena pana vikkhambhitampi ariyamaggena asamūhatattā uppattidhammataṃ anatītatāya asamūhatuppannanti vuccati, ākāsena gacchantassa aṭṭhasamāpattilābhino therassa kusumitarukkhe upavane pupphāni uccinantassa madhurena sarena gāyato mātugāmassa gītasavanena uppannakilesajātaṃ viya. Tividhampi cetaṃ ārammaṇādhiggahitāvikkhambhitaasamūhatuppannaṃ bhūmiladdheneva saṅgahaṃ gacchatīti veditabbaṃ.

838. Iccetasmiṃ vuttappabhede uppanne yadetaṃ vattamānabhūtāpagatokāsakatasamudācārasaṅkhātaṃ catubbidhaṃ uppannaṃ, taṃ amaggavajjhattā kenacipi ñāṇena pahātabbaṃ na hoti. Yaṃ panetaṃ bhūmiladdhārammaṇādhiggahitaavikkhambhitaasamūhatasaṅkhātaṃ uppannaṃ, tassa taṃ uppannabhāvaṃ vināsayamānaṃ yasmā taṃ taṃ lokiyalokuttarañāṇaṃ uppajjati, tasmā taṃ sabbampi pahātabbaṃ hotīti. Evamettha ye yena pahātabbā dhammā, tesaṃ pahānañca jānitabbaṃ.

Pariññādikiccakathā



836.如何?如地味等在树中。如大树住立于地面,依地味水味,缘此以根、干、枝、小枝、新芽、叶、花、果增长,充满虚空,直至劫末以种子相续传承树系而住立时,不应说那地味等唯在根中,不在干等中...乃至...或唯在果中,不在根等中。为什么?因为无差别地遍及一切根等中。
但如有人厌恶那树的花果等,在四方敲入名为蛙刺的毒刺,那树被那毒触所触,因地味水味已尽而至少生法性,不能再生相续。如是厌恶蕴转起的善男子,如那人在四方给树下毒一样,在自相续中开始修四道。那时他的蕴相续被那四道毒触所触,因一切轮回根烦恼已尽而成为仅有作用性的一切业种类如身业等,来至将来不生再有法性,不能生起后有相续。仅以最后识灭而如无薪之火无取般般涅槃。如是应知地与地得的差别。
837.又有现行、所缘执取、未镇伏、未断除等四种生。其中唯现起生是现行生。眼等在所缘现前之前虽未生烦恼种,但因所缘已被执取,后必定生起,故说为所缘执取生,如在迦利亚尼村乞食的大帝须长老见异性色而生烦恼种。未被止观任一镇伏的烦恼种虽未上升心相续,因无遮止生起的因,名为未镇伏生。虽被止观镇伏但因未被圣道断除而未超越生法性,说为未断除生,如空中行走具八定的长老闻采摘花园中开花树下花的女人以甜美声音唱歌而生烦恼种。应知这三种所缘执取、未镇伏、未断除生即摄入地得中。
838.如是在所说差别生中,凡这现起、已灭去、已作机会、现行等四种生,因非道所断故不应为任何智所断。但这地得、所缘执取、未镇伏、未断除等生,因那那世间出世间智生起而破坏它的生性,故一切都应断。如是这里应知何法为何所断及其断。
遍知等作用之说

839.

Kiccāni pariññādīni, yāni vuttāni abhisamayakāle;

Tāni ca yathāsabhāvena, jānitabbāni sabbānīti.

Saccābhisamayakālaṃ hi etesu catūsu ñāṇesu ekekassa ekakkhaṇe pariññā pahānaṃ sacchikiriyā bhāvanāti etāni pariññādīni cattāri kiccāni vuttāni, tāni yathāsabhāvena jānitabbāni. Vuttaṃ hetaṃ porāṇehi –

‘‘Yathā padīpo apubbaṃ acarimaṃ ekakkhaṇe cattāri kiccāni karoti, vaṭṭiṃ jhāpeti, andhakāraṃ vidhamati, ālokaṃ parividaṃseti, sinehaṃ pariyādiyati, evameva maggañāṇaṃ apubbaṃ acarimaṃ ekakkhaṇe cattāri saccāni abhisameti, dukkhaṃ pariññābhisamayena abhisameti, samudayaṃ pahānābhisamayena abhisameti, maggaṃ bhāvanābhisamayena abhisameti, nirodhaṃ sacchikiriyābhisamayena abhisameti. Kiṃ vuttaṃ hoti? Nirodhaṃ ārammaṇaṃ karitvā cattāripi saccāni pāpuṇāti passati paṭivijjhatī’’ti.

Vuttampi cetaṃ ‘‘yo, bhikkhave, dukkhaṃ passati, dukkhasamudayampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṃ paṭipadampi passatī’’ti (saṃ. ni. 5.1100) sabbaṃ veditabbaṃ.

Aparampi vuttaṃ ‘‘maggasamaṅgissa ñāṇaṃ, dukkhepetaṃ ñāṇaṃ, dukkhasamudayepetaṃ ñāṇaṃ, dukkhanirodhepetaṃ ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāyapetaṃ ñāṇa’’nti (vibha. 794; paṭi. ma. 1.109).

Tattha yathā padīpo vaṭṭiṃ jhāpeti, evaṃ maggañāṇaṃ dukkhaṃ parijānāti. Yathā andhakāraṃ vidhamati, evaṃ samudayaṃ pajahati. Yathā ālokaṃ parividaṃseti, evaṃ sahajātādipaccayatāya sammāsaṅkappādidhammasaṅkhātaṃ maggaṃ bhāveti. Yathā sinehaṃ pariyādiyati, evaṃ kilesapariyādānaṃ nirodhaṃ sacchikarotīti evaṃ upamāsaṃsandanaṃ veditabbaṃ.

840. Aparo nayo – yathā sūriyo udayanto apubbaṃ acarimaṃ saha pātubhāvā cattāri kiccāni karoti, rūpagatāni obhāseti, andhakāraṃ vidhamati, ālokaṃ dasseti, sītaṃ paṭippassambheti, evameva maggañāṇaṃ…pe… nirodhaṃ sacchikiriyābhisamayena abhisameti. Idhāpi yathā sūriyo rūpagatāni obhāseti, evaṃ maggañāṇaṃ dukkhaṃ parijānāti. Yathā andhakāraṃ vidhamati, evaṃ samudayaṃ pajahati. Yathā ālokaṃ dasseti, evaṃ sahajātādipaccayatāya maggaṃ bhāveti. Yathā sītaṃ paṭippassambheti, evaṃ kilesapaṭippassaddhiṃ nirodhaṃ sacchikarotīti evaṃ upamāsaṃsandanaṃ veditabbaṃ.

841. Aparo nayo – yathā nāvā apubbaṃ acarimaṃ ekakkhaṇe cattāri kiccāni karoti, orimatīraṃ pajahati, sotaṃ chindati, bhaṇḍaṃ vahati, pārimatīraṃ appeti, evameva maggañāṇaṃ…pe… nirodhaṃ sacchikiriyābhisamayena abhisameti. Etthāpi yathā nāvā orimatīraṃ pajahati, evaṃ maggañāṇaṃ dukkhaṃ parijānāti. Yathā sotaṃ chindati, evaṃ samudayaṃ pajahati. Yathā bhaṇḍaṃ vahati, evaṃ sahajātādipaccayatāya maggaṃ bhāveti. Yathā pārimatīraṃ appeti, evaṃ pārimatīrabhūtaṃ nirodhaṃ sacchikarotīti evaṃ upamāsaṃsandanaṃ veditabbaṃ.



839.作用为遍知等,如说在现观时;
这一切都应知,依它们的自性。
因为在四智的圣谛现观时,对每一[智]在一刹那[有]遍知、断、证、修这些遍知等四作用,应依自性了知它们。因为古人说-
"如灯在一刹那非前非后作四作用:烧芯、驱散黑暗、显现光明、耗尽油,如是道智在一刹那非前非后现观四谛:以遍知现观现观苦,以断现观现观集,以修现观现观道,以证现观现观灭。说什么?以灭为所缘而到达、见、通达四谛。"
也说"诸比丘,谁见苦,他也见苦集,也见苦灭,也见趣苦灭道",应知一切。
又说"具道者智,此智在苦,此智在苦集,此智在苦灭,此智在趣苦灭道"。
其中如灯烧芯,如是道智遍知苦。如驱散黑暗,如是断集。如显现光明,如是以俱生等缘性修名为正思惟等法的道。如耗尽油,如是证烦恼耗尽的灭。如是应知譬喻的配合。
840.另一方法-如太阳升起时在一生起非前非后作四作用:照耀诸色、驱散黑暗、显示光明、止息寒冷,如是道智...以证现观现观灭。这里也如太阳照耀诸色,如是道智遍知苦。如驱散黑暗,如是断集。如显示光明,如是以俱生等缘性修道。如止息寒冷,如是证烦恼止息的灭。如是应知譬喻的配合。
841.另一方法-如船在一刹那非前非后作四作用:舍此岸、断流、载物、达彼岸,如是道智...以证现观现观灭。这里也如船舍此岸,如是道智遍知苦。如断流,如是断集。如载物,如是以俱生等缘性修道。如达彼岸,如是证名为彼岸的灭。如是应知譬喻的配合。

842. Evaṃ saccābhisamayakālasmiṃ ekakkhaṇe catunnaṃ kiccānaṃ vasena pavattañāṇassa panassa soḷasahākārehi tathaṭṭhena cattāri kiccāni ekapaṭivedhāni honti. Yathāha –

‘‘Kathaṃ tathaṭṭhena cattāri kiccāni ekapaṭivedhāni? Soḷasahi ākārehi tathaṭṭhena cattāri kiccāni ekapaṭivedhāni. Dukkhassa pīḷanaṭṭho, saṅkhataṭṭho, santāpaṭṭho, vipariṇāmaṭṭho, tathaṭṭho. Samudayassa āyūhanaṭṭho, nidānaṭṭho, saṃyogaṭṭho, palibodhaṭṭho, tathaṭṭho. Nirodhassa nissaraṇaṭṭho, vivekaṭṭho, asaṅkhataṭṭho, amataṭṭho, tathaṭṭho. Maggassa niyyānaṭṭho, hetuṭṭho, dassanaṭṭho, adhipateyyaṭṭho, tathaṭṭho. Imehi soḷasahi ākārehi tathaṭṭhena cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ, taṃ ekattaṃ. Yaṃ ekattaṃ, taṃ ekena ñāṇena paṭivijjhatīti cattāri saccāni ekapaṭivedhānī’’ti (paṭi. ma. 2.11).

843. Tattha siyā yadā dukkhādīnaṃ aññepi rogagaṇḍādayo atthā atthi, atha kasmā cattāroyeva vuttāti. Ettha vadāma, aññasaccadassanavasena āvibhāvato. ‘‘Tattha katamaṃ dukkhe ñāṇaṃ? Dukkhaṃ ārabbha yā uppajjati paññā pajānanā’’tiādinā (vibha. 794; paṭi. ma. 1.109) hi nayena ekekasaccārammaṇavasenāpi saccañāṇaṃ vuttaṃ. ‘‘Yo, bhikkhave, dukkhaṃ passati, samudayampi so passatī’’tiādinā (saṃ. ni. 

842.如是在圣谛现观时一刹那中以四作用转起的智,以十六行相的如实义有四作用成为一通达。如说:
"如何以如实义四作用成为一通达?以十六行相的如实义四作用成为一通达。苦的逼迫义、有为义、热恼义、变易义是如实义。集的积集义、因缘义、结合义、障碍义是如实义。灭的出离义、远离义、无为义、不死义是如实义。道的出去义、因义、见义、增上义是如实义。以这十六行相的如实义四谛成为一摄。凡一摄者,它是一性。凡一性者,它由一智通达,故四谛成为一通达。"
843.其中或有[问]当苦等还有其他如病痈等义时,那为什么只说四?这里我们说,因通过见其他谛而显明。因为以"其中什么是苦智?缘苦而生起的慧了知"等方法也说以一一谛所缘的谛智。以"诸比丘,谁见苦,他也见集"等[说];

5.1100) nayena ekaṃ saccaṃ ārammaṇaṃ katvā sesesupi kiccanipphattivasenāpi vuttaṃ.

Tattha yadā ekekaṃ saccaṃ ārammaṇaṃ karoti, tadā samudayadassanena tāva sabhāvato pīḷanalakkhaṇassāpi dukkhassa, yasmā taṃ āyūhanalakkhaṇena samudayena āyūhitaṃ saṅkhataṃ rāsikataṃ, tasmāssa so saṅkhataṭṭho āvibhavati. Yasmā pana maggo kilesasantāpaharo susītalo, tasmāssa maggassa dassanena santāpaṭṭho āvibhavati āyasmato nandassa accharādassanena sundariyā anabhirūpabhāvo viya. Avipariṇāmadhammassa pana nirodhassa dassanenassa vipariṇāmaṭṭho āvibhavatīti vattabbamevettha natthi.

Tathā sabhāvato āyūhanalakkhaṇassāpi samudayassa, dukkhadassanena nidānaṭṭho āvibhavati asappāyabhojanato uppannabyādhidassanena bhojanassa byādhinidānabhāvo viya. Visaṃyogabhūtassa nirodhassa dassanena saṃyogaṭṭho. Niyyānabhūtassa ca maggassa dassanena palibodhaṭṭhoti.

Tathā nissaraṇalakkhaṇassāpi nirodhassa, avivekabhūtassa samudayassa dassanena vivekaṭṭho āvibhavati. Maggadassanena asaṅkhataṭṭho, iminā hi anamataggasaṃsāre maggo nadiṭṭhapubbo, sopi ca sappaccayattā saṅkhatoyevāti appaccayadhammassa asaṅkhatabhāvo ativiya pākaṭo hoti. Dukkhadassanena panassa amataṭṭho āvibhavati, dukkhaṃ hi visaṃ, amataṃ nibbānanti.

Tathā niyyānalakkhaṇassāpi maggassa, samudayadassanena ‘‘nāyaṃ hetu nibbānassa pattiyā, ayaṃ hetū’’ti hetuṭṭho āvibhavati. Nirodhadassanena dassanaṭṭho, paramasukhumāni rūpāni passato ‘‘vippasannaṃ vata me cakkhū’’nti cakkhussa vippasannabhāvo viya. Dukkhadassanena adhipateyyaṭṭho, anekarogāturakapaṇajanadassanena issarajanassa uḷārabhāvo viyāti evamettha salakkhaṇavasena ekekassa, aññasaccadassanavasena ca itaresaṃ tiṇṇaṃ tiṇṇaṃ āvibhāvato ekekassa cattāro cattāro atthā vuttā. Maggakkhaṇe pana sabbe cete atthā ekeneva dukkhādīsu catukiccena ñāṇena paṭivedhaṃ gacchantīti. Ye pana nānābhisamayaṃ icchanti, tesaṃ uttaraṃ abhidhamme kathāvatthusmiṃ vuttameva.

Pariññādippabhedakathā

844. Idāni yāni tāni pariññādīni cattāri kiccāni vuttāni, tesu –

Tividhā hoti pariññā, tathā pahānampi sacchikiriyāpi;

Dve bhāvanā abhimatā, vinicchayo tattha ñātabbo.

845.Tividhā hoti pariññāti ñātapariññā tīraṇapariññā pahānapariññāti evaṃ pariññā tividhā hoti. Tattha ‘‘abhiññāpaññā ñātaṭṭhena ñāṇa’’nti (paṭi. ma. mātikā 1.20) evaṃ uddisitvā ‘‘ye ye dhammā abhiññātā honti, te te dhammā ñātā hontī’’ti (paṭi. ma. 1.75) evaṃ saṅkhepato, ‘‘sabbaṃ, bhikkhave, abhiññeyyaṃ. Kiñca, bhikkhave, sabbaṃ abhiññeyyaṃ? Cakkhuṃ, bhikkhave, abhiññeyya’’ntiādinā (paṭi. ma. 1.2) nayena vitthārato vuttā ñātapariññā nāma. Tassā sappaccayanāmarūpābhijānanā āveṇikā bhūmi.

846. ‘‘Pariññāpaññā tīraṇaṭṭhena ñāṇa’’nti (paṭi. ma. mātikā 1.21) evaṃ uddisitvā pana ‘‘ye ye dhammā pariññātā honti, te te dhammā tīritā hontī’’ti (paṭi. ma. 1.75) evaṃ saṅkhepato, ‘‘sabbaṃ, bhikkhave, pariññeyyaṃ. Kiñca, bhikkhave, sabbaṃ pariññeyyaṃ? Cakkhuṃ, bhikkhave, pariññeyya’’ntiādinā (paṭi. ma. 

5.1100)方法以一谛为所缘而在其余[谛]中也说由作用成就。
其中当以一一谛为所缘时,首先通过见集,虽然苦本性上是以逼迫为相,因它被以积集为相的集所积集、有为、堆积,故它的有为义显明。又因道是除烦恼热恼的清凉,故通过见道它的热恼义显明,如具寿难陀见天女后善达利亚的不美。对不变易法的灭的见,它的变易义显明,这里无须说。
如是集虽本性上以积集为相,通过见苦显明因缘义,如见不适食所生病显明食为病因。通过见为离系的灭[显明]结合义。通过见为出去的道[显明]障碍义。
如是灭虽以出离为相,通过见为不远离的集显明远离义。通过见道[显明]无为义,因为在无始轮回中未曾见道,它也因有缘而是有为,故无缘法的无为性极为明显。通过见苦显明它的不死义,因苦是毒,涅槃是不死。
如是道虽以出去为相,通过见集显明因义:"这不是得涅槃的因,这是因"。通过见灭[显明]见义,如见极细色者"我眼清净"显明眼的清净性。通过见苦[显明]增上义,如见多病苦恼贫人显明王者的尊贵。如是这里因以自相义一一[显明],又以见其他谛一一显明其他三义,故说一一有四义。但在道刹那,一切这些义由一个在苦等中有四作用的智得通达。对那些主张不同现观的人,答案已在论藏《论事》中说过。
遍知等差别之说
844.现在对所说的遍知等四作用-
遍知有三种,如是断与证也;
修被认为二种,其中应知抉择。
845.遍知有三种即:知遍知、度遍知、断遍知,如是遍知有三种。其中如"现知慧以知义为智"如是列举后,略说"凡诸法被现知,彼诸法被知",如"诸比丘,一切应现知。诸比丘,什么是一切应现知?诸比丘,眼应现知"等方法广说名为知遍知。其特有地是了知有缘名色。
846.又如"遍知慧以度义为智"如是列举后,略说"凡诸法被遍知,彼诸法被度",如"诸比丘,一切应遍知。诸比丘,什么是一切应遍知?诸比丘,眼应遍知"等;

1.21) nayena vitthārato vuttā tīraṇapariññā nāma. Tassā kalāpasammasanato paṭṭhāya aniccaṃ dukkhamanattāti tīraṇavasena pavattamānāya yāva anulomā āveṇikā bhūmi.

847. ‘‘Pahānapaññā pariccāgaṭṭhena ñāṇa’’nti (paṭi. ma. mātikā 1.22) evaṃ pana uddisitvā ‘‘ye ye dhammā pahīnā honti, te te dhammā pariccattā hontī’’ti (paṭi. ma. 1.75) evaṃ vitthārato vuttā ‘‘aniccānupassanāya niccasaññaṃ pajahatī’’tiādinayappavattā pahānapariññā. Tassā bhaṅgānupassanato paṭṭhāya yāva maggañāṇā bhūmi, ayaṃ idha adhippetā.

Yasmā vā ñātatīraṇapariññāyopi tadatthāyeva, yasmā ca ye dhamme pajahati, te niyamato ñātā ceva tīritā ca honti, tasmā pariññāttayampi iminā pariyāyena maggañāṇassa kiccanti veditabbaṃ.

848.Tathā pahānampīti pahānampi hi vikkhambhanappahānaṃ tadaṅgappahānaṃ samucchedappahānanti pariññā viya tividhameva hoti. Tattha yaṃ sasevāle udake pakkhittena ghaṭena sevālassa viya tena tena lokiyasamādhinā nīvaraṇādīnaṃ paccanīkadhammānaṃ vikkhambhanaṃ, idaṃ vikkhambhanappahānaṃ nāma. Pāḷiyaṃ pana ‘‘vikkhambhanappahānañca nīvaraṇānaṃ paṭhamaṃ jhānaṃ bhāvayato’’ti (paṭi. ma. 1.24) nīvaraṇānaññeva vikkhambhanaṃ vuttaṃ, taṃ pākaṭattā vuttanti veditabbaṃ. Nīvaraṇāni hi jhānassa pubbabhāgepi pacchābhāgepi na sahasā cittaṃ ajjhottharanti, vitakkādayo appitakkhaṇeyeva. Tasmā nīvaraṇānaṃ vikkhambhanaṃ pākaṭaṃ.

849. Yaṃ pana rattibhāge samujjalitena padīpena andhakārassa viya tena tena vipassanāya avayavabhūtena ñāṇaṅgena paṭipakkhavaseneva tassa tassa pahātabbadhammassa pahānaṃ, idaṃ tadaṅgappahānaṃ nāma. Seyyathidaṃ – nāmarūpaparicchedena tāva sakkāyadiṭṭhiyā. Paccayapariggahena ahetuvisamahetudiṭṭhiyā ceva kaṅkhāmalassa ca. Kalāpasammasanena ‘‘ahaṃ mamā’’ti samūhagāhassa. Maggāmaggavavatthānena amagge maggasaññāya. Udayadassanena ucchedadiṭṭhiyā. Vayadassanena sassatadiṭṭhiyā. Bhayatupaṭṭhānena sabhaye abhayasaññāya. Ādīnavadassanena assādasaññāya. Nibbidānupassanena abhiratisaññāya. Muñcitukamyatāya amuñcitukāmabhāvassa. Paṭisaṅkhānena appaṭisaṅkhānassa. Upekkhāya anupekkhanassa. Anulomena saccapaṭilomagāhassa pahānaṃ.

Yaṃ vā pana aṭṭhārasasu mahāvipassanāsu 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. Vivaṭṭānupassanāya saṃyogābhinivesassa pahānaṃ. Idampi tadaṅgappahānameva.



1.21)方法广说名为度遍知。其特有地是从聚合观察开始,以无常、苦、无我而度的方式转起直至随顺。
847.又如"断慧以舍弃义为智"如是列举后,略说"凡诸法被断,彼诸法被舍",广说"以无常随观断常想"等方法转起的断遍知。其地从坏随观开始直至道智,这里意指此义。
或因知、度遍知也是为此义,又因所断诸法必定被知且被度,故应知三遍知以此方式都是道智的作用。
848.如是断也即:断也如遍知一样有镇伏断、彼分断、断绝断三种。其中如以投入有水草的水中的瓶[镇伏]水草,以彼彼世间定镇伏盖等对治法,这名为镇伏断。但在圣典中说"修初禅者镇伏断诸盖",只说镇伏诸盖,应知说这是因它明显。因为诸盖在禅前后不会突然覆盖心,寻等只在入定刹那[消失]。故诸盖的镇伏明显。
849.但如夜间以点亮的灯破除黑暗,以彼彼观的支分智以对治方式断彼彼应断法,这名为彼分断。即是:首先以名色差别[断]有身见。以缘摄受[断]无因邪因见及疑垢。以聚合观察[断]"我、我所"的聚合执取。以道非道决定[断]对非道作

850. Tattha yathā aniccānupassanādīhi sattahi niccasaññādīnaṃ pahānaṃ hoti, taṃ bhaṅgānupassane vuttameva.

Khayānupassanāti pana ghanavinibbhogaṃ katvā aniccaṃ khayaṭṭhenāti evaṃ khayaṃ passato ñāṇaṃ. Tena ghanasaññāya pahānaṃ hoti.

Vayānupassanāti –

Ārammaṇānvayena, ubho ekavavatthānā;

Nirodhe adhimuttatā, vayalakkhaṇavipassanāti. –

Evaṃ vuttā paccakkhato ceva anvayato ca saṅkhārānaṃ bhaṅgaṃ disvā tasmiññeva bhaṅgasaṅkhāte nirodhe adhimuttatā, tāya āyūhanassa pahānaṃ hoti. Yesaṃ hi atthāya āyūheyya, ‘‘te evaṃ vayadhammā’’ti vipassato āyūhane cittaṃ na namati.

Vipariṇāmānupassanāti rūpasattakādivasena taṃ taṃ paricchedaṃ atikkamma aññathāpavattidassanaṃ. Uppannassa vā jarāya ceva maraṇena ca dvīhākārehi vipariṇāmadassanaṃ, tāya dhuvasaññāya pahānaṃ hoti.

Animittānupassanāti aniccānupassanāva, tāya niccanimittassa pahānaṃ hoti.

Appaṇihitānupassanāti dukkhānupassanāva, tāya sukhapaṇidhisukhapatthanāpahānaṃ hoti.

Suññatānupassanāti anattānupassanāva, tāya ‘‘atthi attā’’ti abhinivesassa pahānaṃ hoti.

Adhipaññādhammavipassanāti –

‘‘Ārammaṇañca paṭisaṅkhā, bhaṅgañca anupassati;

Suññato ca upaṭṭhānaṃ, adhipaññā vipassanā’’ti. –

Evaṃ vuttā rūpādiārammaṇaṃ jānitvā tassa ca ārammaṇassa tadārammaṇassa ca cittassa bhaṅgaṃ disvā ‘‘saṅkhārāva bhijjanti, saṅkhārānaṃ maraṇaṃ, na añño koci atthī’’ti bhaṅgavasena suññataṃ gahetvā pavattā vipassanā. Sā adhipaññā ca dhammesu ca vipassanāti katvā adhipaññādhammavipassanāti vuccati, tāya niccasārābhāvassa ca attasārābhāvassa ca suṭṭhu diṭṭhattā sārādānābhinivesassa pahānaṃ hoti.

Yathābhūtañāṇadassananti sappaccayanāmarūpapariggaho, tena ‘‘ahosiṃ nu kho ahaṃ atītamaddhāna’’ntiādivasena ceva, ‘‘issarato loko sambhotī’’tiādivasena ca pavattassa sammohābhinivesassa pahānaṃ hoti.

Ādīnavānupassanāti bhayatupaṭṭhānavasena uppannaṃ sabbabhavādīsu ādīnavadassanañāṇaṃ, tena ‘‘kiñci allīyitabbaṃ na dissatī’’ti ālayābhinivesassa pahānaṃ hoti.

Paṭisaṅkhānupassanāti muñcanassa upāyakaraṇaṃ paṭisaṅkhāñāṇaṃ, tena appaṭisaṅkhāya pahānaṃ hoti.

Vivaṭṭānupassanāti saṅkhārupekkhā ceva anulomañca. Tadā hissa cittaṃ īsakapoṇe padumapalāse udakabindu viya sabbasmā saṅkhāragatā patilīyati, patikuṭati, pativattatīti vuttaṃ. Tasmā tāya saṃyogābhinivesassa pahānaṃ hoti, kāmasaṃyogādikassa kilesābhinivesassa kilesappavattiyā pahānaṃ hotīti attho. Evaṃ vitthārato tadaṅgappahānaṃ veditabbaṃ. Pāḷiyaṃ pana ‘‘tadaṅgappahānañca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato’’ti (paṭi. ma. 1.24) saṅkhepeneva vuttaṃ.

851. Yaṃ pana asanivicakkābhihatassa rukkhassa viya ariyamaggañāṇena saṃyojanādīnaṃ dhammānaṃ yathā na puna pavatti, evaṃ pahānaṃ, idaṃ samucchedappahānaṃ nāma. Yaṃ sandhāya vuttaṃ ‘‘samucchedappahānañca lokuttaraṃ khayagāmimaggaṃ bhāvayato’’ti (paṭi. ma. 


我来为您直译这段巴利文：
850
在此，就如以无常随观等七种(观法)来断除常想等，这在坏随观中已经说过。
所谓坏随观，即是透过分解密集后，以灭尽义来观察无常，如是见到灭尽的智。由此断除密集想。
所谓衰随观 -
"依所缘类推，二者统一定；
倾向于灭尽，是为衰相观。"
如是所说，亲眼见到及类推诸行的坏灭，而倾向于那等同于坏灭的灭尽，由此断除精进。因为对于为何而精进，当观察"他们是如此衰灭之法"时，心不倾向于精进。
变异随观即是依色七法等，超越种种界限后看到以其他方式运作。或者是见到已生起者以老和死两种形式的变异，由此断除恒常想。
无相随观即是无常随观，由此断除常相。
无愿随观即是苦随观，由此断除乐愿与乐求。
空随观即是无我随观，由此断除"有我"的执着。
增上慧法观即是 -
"思察所缘境，并且观坏灭；
空性之显现，是为增上观。"
如是所说，了知色等所缘，见到该所缘及缘于彼的心之坏灭，把握"唯有诸行坏灭，是诸行的死亡，再无其他任何存在"的空性而转起的观。由于它是增上的且是对诸法的观察，故称为增上慧法观。由于透过此观而善见无常实质与无我实质，因此断除执取实质的执着。
如实智见即是把握具因缘的名色，由此断除"我过去世是否存在"等方式以及"世界由主宰创造"等方式所生起的痴执。
过患随观即是依现起怖畏而生起的见到一切有等过患之智，由此断除"看不到任何可执著"的执著处执着。
省察随观即是为解脱而寻求方法的省察智，由此断除不省察。
还灭随观即是行舍与随顺。据说此时他的心如同莲叶上的水珠般，从一切行聚中微退、回缩、转离。因此由此断除结合执着，即断除欲结等烦恼执着、烦恼活动之意。如是应当详细了知暂断。但在圣典中只简要说："对于修习通达分定者，以暂断来断除诸见。"
851
如同被雷电击中的树木一样，以圣道智断除结等诸法使其不再生起，这称为断除断。关于这点说："对于修习导向灭尽的出世间道者，以断除断。"

1.24) . Iti imesu tīsu pahānesu samucchedappahānameva idha adhippetaṃ. Yasmā pana tassa yogino pubbabhāge vikkhambhanatadaṅgappahānānipi tadatthāneva, tasmā pahānattayampi iminā pariyāyena maggañāṇassa kiccanti veditabbaṃ. Paṭirājānaṃ vadhitvā rajjaṃ pattena hi yampi tato pubbe kataṃ, sabbaṃ ‘‘idañcidañca raññā kata’’ntiyeva vuccati.

852.Sacchikiriyāpīti lokiyasacchikiriyā lokuttarasacchikiriyāti dvedhā bhinnāpi lokuttarāya dassanabhāvanāvasena bhedato tividhā hoti. Tattha ‘‘paṭhamassa jhānassa lābhīmhi, vasīmhi, paṭhamajjhānaṃ sacchikataṃ mayā’’tiādinā (pārā. 203-204) nayena āgatā paṭhamajjhānādīnaṃ phassanā lokiyasacchikiriyā nāma. Phassanāti adhigantvā ‘‘idaṃ mayā adhigata’’nti paccakkhato ñāṇaphassena phusanā. Imameva hi atthaṃ sandhāya ‘‘sacchikiriyā paññā phassanaṭṭhe ñāṇa’’nti (paṭi. ma. mātikā 1.24) uddisitvā ‘‘ye ye dhammā sacchikatā honti, te te dhammā phassitā hontī’’ti (paṭi. ma. 1.75) sacchikiriyaniddeso vutto.

Apica attano santāne anuppādetvāpi ye dhammā kevalaṃ aparappaccayena ñāṇena ñātā, te sacchikatā honti. Teneva hi ‘‘sabbaṃ, bhikkhave, sacchikātabbaṃ. Kiñca, bhikkhave, sabbaṃ sacchikātabbaṃ? Cakkhu, bhikkhave, sacchikātabba’’ntiādi (paṭi. ma. 1.29) vuttaṃ.

Aparampi vuttaṃ ‘‘rūpaṃ passanto sacchikaroti. Vedanaṃ…pe… viññāṇaṃ passanto sacchikaroti. Cakkhuṃ…pe… jarāmaraṇaṃ…pe… amatogadhaṃ nibbānaṃ passanto sacchikarotīti. Ye ye dhammā sacchikatā honti, te te dhammā phassitā hontī’’ti (paṭi. ma. 1.29).

Paṭhamamaggakkhaṇe pana nibbānadassanaṃ dassanasacchikiriyā. Sesamaggakkhaṇesu bhāvanāsacchikiriyāti. Sā duvidhāpi idha adhippetā. Tasmā dassanabhāvanāvasena nibbānassa sacchikiriyā imassa ñāṇassa kiccanti veditabbaṃ.

853.Dvebhāvanā abhimatāti bhāvanā pana lokiyabhāvanā lokuttarabhāvanāti dveyeva abhimatā. Tattha lokiyānaṃ sīlasamādhipaññānaṃ uppādanaṃ, tāhi ca santānavāsanaṃ lokiyabhāvanā. Lokuttarānaṃ uppādanaṃ, tāhi ca santānavāsanaṃ lokuttarabhāvanā. Tāsu idha lokuttarā adhippetā. Lokuttarāni hi sīlādīni catubbidhampetaṃ ñāṇaṃ uppādeti. Tesaṃ sahajātapaccayāditāya tehi ca santānaṃ vāsetīti lokuttarabhāvanāvassa kiccanti.

Evaṃ –

Kiccāni pariññādīni, yāni vuttāni abhisamayakāle;

Tāni ca yathāsabhāvena, jānitabbāni sabbānīti.

Ettāvatā ca –

‘‘Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvaya’’nti. –

Evaṃ sarūpeneva ābhatāya paññābhāvanāya vidhānadassanatthaṃ yaṃ vuttaṃ ‘‘mūlabhūtā dve visuddhiyo sampādetvā sarīrabhūtā pañca visuddhiyo sampādentena bhāvetabbā’’ti, taṃ vitthāritaṃ hoti. Kathaṃ bhāvetabbāti ayañca pañho vissajjitoti.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Paññābhāvanādhikāre

Ñāṇadassanavisuddhiniddeso nāma

Bāvīsatimo paricchedo.

23. Paññābhāvanānisaṃsaniddeso

Ānisaṃsapakāsanā



我为您直译这段巴利文：
1.24. 在这三种断除中，这里主要指的是断除断。然而，因为对那位瑜伽行者来说，前分的镇伏断和暂断也是为了同样的目的，所以应当了知以此方式三种断除都是道智的作用。就像杀死敌王而获得王位者，即使是在此之前所做的一切，也都说是"这个那个都是国王所做"。
852
所谓证知也分为两种：世间证知和出世间证知，而依见和修的差别又分为三种。其中，如"我得初禅，我精通初禅，初禅已被我证知"等方式所说的初禅等的触证，称为世间证知。触证即是证得后以智触亲身接触"这是我所证得"。正是基于这个意思，说"证知是触证义的智慧"，并解释说"凡是已证知的诸法，即是已触证的诸法"。
又，即使未在自相续中生起，仅仅依不依他缘的智所了知的诸法，也是已证知。因此才说："诸比丘，一切应当证知。诸比丘，什么是一切应当证知？诸比丘，眼应当证知"等。
又说："见色时证知；见受...乃至...见识时证知；见眼...乃至...见老死...乃至...见趣向不死的涅槃时证知。凡是已证知的诸法，即是已触证的诸法。"
在初道刹那时见到涅槃是见证知。在其余道刹那是修证知。这两种都是这里所指。因此应当了知依见和修而证知涅槃是此智的作用。
853
所说的两种修习是指世间修习和出世间修习这两种。其中，生起世间戒定慧，并以此熏习相续是世间修习。生起出世间［戒定慧］，并以此熏习相续是出世间修习。在这些中，这里指的是出世间修习。因为这四种智生起出世间戒等，由于是它们的俱生缘等，并以它们熏习相续，所以出世间修习是它的作用。
如是 -
"现观时所说，了知等作用；
如其自性相，应当悉知解。"
至此 -
"有慧人立戒，修习心与慧。"
如是为了显示以自相而说的修慧的方法，所说"圆满作为根本的两种清净后，应当修习作为身体的五种清净"，这已详细解说。"如何修习"这个问题也已回答。
如是为善人欢喜而造的清净道论
慧修习品中
智见清净释名
第二十二品
第二十三 慧修习利益释
利益显示

854. Yaṃ pana vuttaṃ ‘‘paññābhāvanāya ko ānisaṃso’’ti, tattha vadāma. Ayañhi paññābhāvanā nāma anekasatānisaṃsā. Tassā dīghenāpi addhunā na sukaraṃ vitthārato ānisaṃsaṃ pakāsetuṃ. Saṅkhepato panassā nānākilesaviddhaṃsanaṃ, ariyaphalarasānubhavanaṃ, nirodhasamāpattisamāpajjanasamatthatā, āhuneyyabhāvādisiddhīti ayamānisaṃso veditabbo.

Nānākilesaviddhaṃsanakathā

855. Tattha yaṃ nāmarūpaparicchedato paṭṭhāya sakkāyadiṭṭhādīnaṃ vasena nānākilesaviddhaṃsanaṃ vuttaṃ, ayaṃ lokikāya paññābhāvanāya ānisaṃso. Yaṃ ariyamaggakkhaṇe saṃyojanādīnaṃ vasena nānākilesaviddhaṃsanaṃ vuttaṃ, ayaṃ lokuttarāya paññābhāvanāya ānisaṃsoti veditabbo.

Bhīmavegānupatitā, asanīva siluccaye;

Vāyuvegasamuṭṭhito, araññamiva pāvako.

Andhakāraṃ viya ravi, satejujjalamaṇḍalo;

Dīgharattānupatitaṃ, sabbānatthavidhāyakaṃ.

Kilesajālaṃ paññā hi, viddhaṃsayati bhāvitā;

Sandiṭṭhikamato jaññā, ānisaṃsamimaṃ idha.

Phalasamāpattikathā

856.Ariyaphalarasānubhavananti na kevalañca kilesaviddhaṃsanaññeva, ariyaphalarasānubhavanampi paññābhāvanāya ānisaṃso. Ariyaphalanti hi sotāpattiphalādi sāmaññaphalaṃ vuccati. Tassa dvīhākārehi rasānubhavanaṃ hoti. Maggavīthiyañca phalasamāpattivasena ca pavattiyaṃ. Tatrāssa maggavīthiyaṃ pavatti dassitāyeva.

857. Apica ye ‘‘saṃyojanappahānamattameva phalaṃ nāma, na koci añño dhammo atthī’’ti vadanti, tesaṃ anunayatthaṃ idaṃ suttampi dassetabbaṃ – ‘‘kathaṃ payogapaṭippassaddhipaññā phale ñāṇaṃ? Sotāpattimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi micchādiṭṭhiyā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tampayogapaṭippassaddhattā uppajjati sammādiṭṭhi, maggassetaṃ phala’’nti (paṭi. ma. 1.63) vitthāretabbaṃ.

‘‘Cattāro maggā apariyāpannā, cattāri ca sāmaññaphalāni, ime dhammā appamāṇārammaṇā’’ (dha. sa. 1422). ‘‘Mahaggato dhammo appamāṇassa dhammassa anantarapaccayena paccayo’’ti (paṭṭhā. 2.12.62) evamādīnipi cettha sādhakāni.

858. Phalasamāpattiyaṃ pavattidassanatthaṃ panassa idaṃ pañhākammaṃ – kā phalasamāpatti, ke taṃ samāpajjanti, ke na samāpajjanti, kasmā samāpajjanti, kathañcassā samāpajjanaṃ hoti, kathaṃ ṭhānaṃ, kathaṃ vuṭṭhānaṃ, kiṃ phalassa anantaraṃ, kassa ca phalaṃ anantaranti?

859. Tattha kā phalasamāpattīti yā ariyaphalassa nirodhe appanā.



我来为您直译这段巴利文：
854
关于所说"修慧有何利益"，我们来说明。这所谓的修慧有数百种利益。即使经过长时间也难以详尽显示其利益。但简要而言，应当了知其利益是：破除种种烦恼、体验圣果之味、能入灭尽定、成就应供养性等。
破除种种烦恼之说
855
其中，从辨别名色开始，依有身见等而说的破除种种烦恼，这是世间修慧的利益。在圣道刹那，依结等而说的破除种种烦恼，这应当了知是出世间修慧的利益。
"如雷霆巨势，击碎山岩石；
如大风引发，森林熊熊火。
如具光日轮，破除诸黑暗；
修习之智慧，破除烦恼网。
长夜所积聚，诸不利作者；
于此应了知，现见此利益。"
果定之说
856
体验圣果之味不仅仅是破除烦恼，体验圣果之味也是修慧的利益。所谓圣果是指从预流果等沙门果。它以两种方式体验其味：在道心路及在果定中运作。其中在道心路中的运作已经说过。
857
又，对于那些说"果仅仅是断除结而已，没有任何其他法"的人，为了引导他们，也应当显示这段经文："如何是功用寂止慧是果智？在预流道刹那，以见义的正见出离邪见，出离随顺的烦恼和诸蕴，出离外在的一切相。由于那功用寂止而生起正见，这是道的果"，应当详述。
"四道是不摄［于世间］，四沙门果，这些法缘无量"，"广大法与无量法为无间缘"等，这些也是在此的证明。
858
为了显示在果定中的运作，这是它的问答程序：什么是果定？谁能入？谁不能入？为何入定？如何入定？如何安住？如何出定？什么是果的无间？果是谁的无间？
859
其中，什么是果定？即是圣果在灭中的安止。

860.Ke taṃ samāpajjanti, ke na samāpajjantīti sabbepi puthujjanā na samāpajjanti. Kasmā? Anadhigatattā. Ariyā pana sabbepi samāpajjanti. Kasmā? Adhigatattā. Uparimā pana heṭṭhimaṃ na samāpajjanti, puggalantarabhāvupagamanena paṭippassaddhattā. Heṭṭhimā ca uparimaṃ, anadhigatattā. Attano attanoyeva pana phalaṃ samāpajjantīti idamettha sanniṭṭhānaṃ.

Keci pana ‘‘sotāpannasakadāgāminopi na samāpajjanti. Uparimā dveyeva samāpajjantī’’ti vadanti. Idañca tesaṃ kāraṇaṃ, ete hi samādhismiṃ paripūrakārinoti. Taṃ puthujjanassāpi attanā paṭiladdhalokiyasamādhisamāpajjanato akāraṇameva. Kiñcettha kāraṇākāraṇacintāya. Nanu pāḷiyaṃyeva vuttaṃ – ‘‘katame dasa gotrabhudhammā vipassanāvasena uppajjanti? Sotāpattimaggapaṭilābhatthāya uppādaṃ pavattaṃ…pe… upāyāsaṃ bahiddhā saṅkhāranimittaṃ abhibhuyyatīti gotrabhu. Sotāpattiphalasamāpattatthāya sakadāgāmimaggaṃ …pe… arahattaphalasamāpattatthāya… suññatavihārasamāpattatthāya… animittavihārasamāpattatthāya uppādaṃ…pe… bahiddhā saṅkhāranimittaṃ abhibhuyyatīti gotrabhū’’ti (paṭi. ma. 1.60). Tasmā sabbepi ariyā attano attano phalaṃ samāpajjantīti niṭṭhamettha gantabbaṃ.

861.Kasmā samāpajjantīti diṭṭhadhammasukhavihāratthaṃ. Yathā hi rājā rajjasukhaṃ, devatā dibbasukhaṃ anubhavanti, evaṃ ariyā ‘‘ariyaṃ lokuttarasukhaṃ anubhavissāmā’’ti addhānapparicchedaṃ katvā icchiticchitakkhaṇe phalasamāpattiṃ samāpajjanti.

862.Kathañcassā samāpajjanaṃ hoti, kathaṃ ṭhānaṃ, kathaṃ vuṭṭhānanti dvīhi tāva ākārehi assā samāpajjanaṃ hoti – nibbānato aññassa ārammaṇassa amanasikārā nibbānassa ca manasikārā. Yathāha – ‘‘dve kho, āvuso, paccayā animittāya cetovimuttiyā samāpattiyā sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro’’ti (ma. ni. 1.458).

863. Ayampanettha samāpajjanakkamo. Phalasamāpattatthikena hi ariyasāvakena rahogatena paṭisallīnena udayabbayādivasena saṅkhārā vipassitabbā. Tassa pavattānupubbavipassanassa saṅkhārārammaṇagotrabhuñāṇānantarā phalasamāpattivasena nirodhe cittaṃ appeti. Phalasamāpattininnatāya cettha sekkhassāpi phalameva uppajjati, na maggo.

Ye pana vadanti ‘‘sotāpanno ‘phalasamāpattiṃ samāpajjissāmī’ti vipassanaṃ paṭṭhapetvā sakadāgāmī hoti. Sakadāgāmī ca anāgāmī’’ti, te vattabbā ‘‘evaṃ sati anāgāmī arahā bhavissati, arahā paccekabuddho, paccekabuddho ca buddho. Tasmā na kiñci etaṃ, pāḷivaseneva ca paṭikkhitta’’ntipi na gahetabbaṃ. Idameva pana gahetabbaṃ – sekkhassāpi phalameva uppajjati, na maggo. Phalañcassa sace anena paṭhamajjhāniko maggo adhigato hoti. Paṭhamajjhānikameva uppajjati. Sace dutiyādīsu aññatarajjhāniko, dutiyādīsu aññatarajjhānikamevāti. Evaṃ tāvassā samāpajjanaṃ hoti.

864. ‘‘Tayo kho, āvuso, paccayā animittāya cetovimuttiyā ṭhitiyā sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro, pubbe ca abhisaṅkhāro’’ti (ma. ni. 1.458) vacanato panassā tīhākārehi ṭhānaṃ hoti. Tattha pubbe ca abhisaṅkhāroti samāpattito pubbe kālaparicchedo. ‘‘Asukasmiṃ nāma kāle vuṭṭhahissāmī’’ti paricchinnattā hissā yāva so kālo nāgacchati, tāva ṭhānaṃ hoti. Evamassā ṭhānaṃ hotīti.



我来为您直译这段巴利文：
860
谁能入定，谁不能入定？一切凡夫都不能入定。为什么？因为未证得。但一切圣者都能入定。为什么？因为已证得。但上位者不能入下位果定，因为已由转入他人位而寂止。下位者不能入上位果定，因为未证得。只能入各自的果定，这是这里的结论。
有些人说："预流者和一来者不能入定，只有上面两位能入定。"他们的理由是这些人圆满修习定。这理由不成立，因为即使凡夫也能入自己所证得的世间定。何况在此何必考虑理由不理由。难道在圣典中不是说："什么是依观而生起的十种种姓法？为获得预流道而超越生起、转起...乃至...忧恼、外在诸行相是种姓。为入预流果定...为入一来道...乃至...为入阿罗汉果定...为入空住定...为入无相住定而超越生起...乃至...外在诸行相是种姓。"因此应当得出结论：一切圣者都能入各自的果定。
861
为什么要入定？为了现法乐住。如同国王享受王位之乐，天神享受天界之乐，同样圣者为了"我们要体验圣出世间乐"，限定一段时间，在想入定的时刻入果定。
862
如何入定，如何安住，如何出定？首先以两种方式入定：不作意涅槃以外的所缘，及作意涅槃。如所说："朋友，入无相心解脱有两种条件：不作意一切相，及作意无相界。"
863
这是入定的次第。想要入果定的圣弟子应当独处静坐，以生灭等方式观察诸行。当他次第修观，在缘诸行的种姓智之后，心以果定方式安止于灭。在此由于倾向果定，即使有学也只生起果，不生起道。
有人说："预流者'我要入果定'而开始观察后成为一来者。一来者也成为不还者。"对他们应当说："如此的话，不还者会成为阿罗汉，阿罗汉成为辟支佛，辟支佛成为佛。因此这是不对的，也被圣典所否定"，不应接受。但应接受这点：即使有学也只生起果，不生起道。如果他是以初禅道证得，则生起初禅果。如果是以第二禅等某一禅证得，则生起第二禅等某一禅果。如是为其入定。
864
由于说："朋友，无相心解脱的安住有三种条件：不作意一切相，作意无相界，及前行的决意"，所以它以三种方式安住。其中前行的决意是入定前的时限。因为决定"我将在某时出定"，所以直到那个时间到来之前都安住。如是为其安住。

865. ‘‘Dve kho, āvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāya sabbanimittānañca manasikāro, animittāya ca dhātuyā amanasikāro’’ti (ma. ni. 1.458) vacanato panassā dvīhākārehi vuṭṭhānaṃ hoti. Tattha sabbanimittānanti rūpanimittavedanāsaññāsaṅkhāraviññāṇanimittānaṃ. Kāmañca na sabbānevetāni ekato manasikaroti sabbasaṅgāhikavasena panetaṃ vuttaṃ. Tasmā yaṃ bhavaṅgassa ārammaṇaṃ hoti, taṃ manasikaroto phalasamāpattivuṭṭhānaṃ hotīti evamassā vuṭṭhānaṃ veditabbaṃ.

866.Kiṃ phalassa anantaraṃ, kassa ca phalaṃ anantaranti phalassa tāva phalameva vā anantaraṃ hoti, bhavaṅgaṃ vā. Phalaṃ pana atthi maggānantaraṃ, atthi phalānantaraṃ, atthi gotrabhuanantaraṃ, atthi nevasaññānāsaññāyatanānantaraṃ. Tattha maggavīthiyaṃ maggānantaraṃ, purimassa purimassa pacchimaṃ pacchimaṃ phalānantaraṃ. Phalasamāpattīsu purimaṃ purimaṃ gotrabhuanantaraṃ. Gotrabhūti cettha anulomaṃ veditabbaṃ. Vuttañhetaṃ paṭṭhāne – ‘‘arahato anulomaṃ phalasamāpattiyā anantarapaccayena paccayo. Sekkhānaṃ anulomaṃ phalasamāpattiyā anantarapaccayena paccayo’’ti (paṭṭhā. 1.1.417). Yena phalena nirodhā vuṭṭhānaṃ hoti, taṃ nevasaññānāsaññāyatanānantaranti. Tattha ṭhapetvā maggavīthiyaṃ uppannaṃ phalaṃ avasesaṃ sabbaṃ phalasamāpattivasena pavattaṃ nāma. Evametaṃ maggavīthiyaṃ phalasamāpattiyaṃ vā uppajjanavasena,

Paṭippassaddhadarathaṃ , amatārammaṇaṃ subhaṃ;

Vantalokāmisaṃ santaṃ, sāmaññaphalamuttamaṃ.

Ojavantena sucinā, sukhena abhisanditaṃ;

Yena sātātisātena, amatena madhuṃ viya.

Taṃ sukhaṃ tassa ariyassa, rasabhūtamanuttaraṃ;

Phalassa paññaṃ bhāvetvā, yasmā vindati paṇḍito.

Tasmā ariyaphalassetaṃ, rasānubhavanaṃ idha;

Vipassanābhāvanāya, ānisaṃsoti vuccati.

Nirodhasamāpattikathā

867.Nirodhasamāpattisamāpajjanasamatthatāti na kevalañca ariyaphalarasānubhavanaṃyeva, ayaṃ pana nirodhasamāpattiyā samāpajjanasamatthatāpi imissā paññābhāvanāya ānisaṃsoti veditabbo.

Tatridaṃ nirodhasamāpattiyā vibhāvanatthaṃ pañhākammaṃ – kā nirodhasamāpatti, ke taṃ samāpajjanti, ke na samāpajjanti, kattha samāpajjanti, kasmā samāpajjanti, kathañcassā samāpajjanaṃ hoti, kathaṃ ṭhānaṃ, kathaṃ vuṭṭhānaṃ, vuṭṭhitassa kiṃninnaṃ cittaṃ hoti, matassa ca samāpannassa ca ko viseso, nirodhasamāpatti kiṃ saṅkhatā asaṅkhatā lokiyā lokuttarā nipphannā anipphannāti?

868. Tattha kā nirodhasamāpattīti yā anupubbanirodhavasena cittacetasikānaṃ dhammānaṃ appavatti. Ke taṃ samāpajjanti, ke na samāpajjantīti sabbepi puthujjanā, sotāpannā, sakadāgāmino, sukkhavipassakā ca anāgāmino, arahanto na samāpajjanti. Aṭṭhasamāpattilābhino pana anāgāmino, khīṇāsavā ca samāpajjanti. ‘‘Dvīhi balehi samannāgatattā , tayo ca saṅkhārānaṃ paṭippassaddhiyā, soḷasahi ñāṇacariyāhi, navahi samādhicariyāhi vasībhāvatā paññā nirodhasamāpattiyā ñāṇa’’nti (paṭi. ma. mātikā 1.34) hi vuttaṃ. Ayañca sampadā ṭhapetvā aṭṭhasamāpattilābhino anāgāmikhīṇāsave aññesaṃ natthi. Tasmā teyeva samāpajjanti, na aññe.



我来为您直译这段巴利文：
865
因说："朋友，无相心解脱的出定有两种条件：作意一切相及不作意无相界"，所以它以两种方式出定。其中"一切相"即是色相、受想行识相。虽然不会同时作意这一切，但这是就总括而说。因此，应当了知当作意有分的所缘时，就出果定，如是为其出定。
866
什么是果的无间，果是谁的无间？首先，果的无间是果或有分。果则有是道的无间，有是果的无间，有是种姓的无间，有是非想非非想处的无间。其中在道心路中是道的无间，前前果的后后果是果的无间。在果定中前前是种姓的无间。这里的种姓应当理解为随顺。因为在发趣论中说："阿罗汉的随顺是果定的无间缘。有学的随顺是果定的无间缘。"从灭尽定出定时的果是非想非非想处的无间。其中除了在道心路中生起的果，其余一切都称为依果定而转起。如是以在道心路或在果定中生起的方式：
"息灭忧恼，缘于不死，清净殊妙；
远离世欲，寂静安泰，沙门胜果。
清净具德，充满乐味，无上圣果；
如同乳蜜，甘露妙味，欢喜盈满。
智者修慧，证知此果，圣者无上；
故此体验，圣果之味，为观利益。"
灭尽定之说
867
能入灭尽定不仅仅是体验圣果之味，这能入灭尽定也应当了知是此修慧的利益。
在此为了阐明灭尽定有这些问题：什么是灭尽定？谁能入？谁不能入？在哪里入？为何入？如何入？如何安住？如何出定？出定者的心倾向什么？死者与入定者有何差别？灭尽定是有为还是无为？是世间还是出世间？是完成还是未完成？
868
其中，什么是灭尽定？即是依次第灭而心心所法不活动。谁能入，谁不能入？一切凡夫、预流者、一来者及纯观的不还者、阿罗汉都不能入。但得八定的不还者和漏尽者能入。因为说："由于具足两力，三种行的止息，十六种智行，九种定行的自在，是为灭尽定之智。"除了得八定的不还者和漏尽者外，其他人没有这种成就。因此只有他们能入，其他人不能。

869. Katamāni panettha dve balāni…pe… katamā vasībhāvatāti? Na ettha kiñci amhehi vattabbaṃ atthi. Sabbamidaṃ etassa uddesassa niddese vuttameva. Yathāha –

‘‘Dvīhibalehīti dve balāni samathabalaṃ vipassanābalaṃ. Katamaṃ samathabalaṃ? Nekkhammavasena cittassa ekaggatā avikkhepo samathabalaṃ. Abyāpādavasena… ālokasaññāvasena… avikkhepavasena…pe… paṭinissaggānupassiassāsavasena… paṭinissaggānupassipassāsavasena cittassa ekaggatā avikkhepo samathabalanti. Kenaṭṭhena samathabalaṃ? Paṭhamajjhānena nīvaraṇe na kampatīti samathabalaṃ. Dutiyajjhānena vitakkavicāre…pe… nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññāya na kampatīti samathabalaṃ. Uddhacce ca uddhaccasahagatakilese ca khandhe ca na kampati na calati na vedhatīti samathabalaṃ. Idaṃ samathabalaṃ.

‘‘Katamaṃ vipassanābalaṃ? Aniccānupassanā vipassanābalaṃ. Dukkhānupassanā… anattānupassanā… nibbidānupassanā… virāgānupassanā… nirodhānupassanā… paṭinissaggānupassanā vipassanābalaṃ. Rūpe aniccānupassanā…pe… rūpe paṭinissaggānupassanā vipassanābalaṃ. Vedanāya… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanā. Jarāmaraṇe paṭinissaggānupassanā vipassanābalanti. Kenaṭṭhena vipassanābalaṃ? Aniccānupassanāya niccasaññāya na kampatīti vipassanābalaṃ. Dukkhānupassanāya sukhasaññāya na kampatīti… anattānupassanāya attasaññāya na kampatīti… nibbidānupassanāya nandiyā na kampatīti… virāgānupassanāya rāge na kampatīti… nirodhānupassanāya samudaye na kampatīti… paṭinissaggānupassanāya ādāne na kampatīti vipassanābalaṃ. Avijjāya ca avijjāsahagatakilese ca khandhe ca na kampati na calati na vedhatīti vipassanābalaṃ. Idaṃ vipassanābalaṃ.

‘‘Tayo ca saṅkhārānaṃ paṭippassaddhiyāti katamesaṃ tiṇṇannaṃ saṅkhārānaṃ paṭippassaddhiyā? Dutiyajjhānaṃ samāpannassa vitakkavicārā vacīsaṅkhārā paṭippassaddhā honti. Catutthaṃ jhānaṃ samāpannassa assāsapassāsā kāyasaṅkhārā paṭippassaddhā honti. Saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca cittasaṅkhārā paṭippassaddhā honti. Imesaṃ tiṇṇannaṃ saṅkhārānaṃ paṭippassaddhiyā.

‘‘Soḷasahiñāṇacariyāhīti katamāhi soḷasahi ñāṇacariyāhi? Aniccānupassanā ñāṇacariyā. Dukkhā… anattā… nibbidā… virāgā… nirodhā… paṭinissaggā… vivaṭṭānupassanā ñāṇacariyā. Sotāpattimaggo ñāṇacariyā. Sotāpattiphalasamāpatti ñāṇacariyā. Sakadāgāmimaggo…pe… arahattaphalasamāpatti ñāṇacariyā. Imāhi soḷasahi ñāṇacariyāhi.

‘‘Navahi samādhicariyāhīti katamāhi navahi samādhicariyāhi? Paṭhamajjhānaṃ samādhicariyā. Dutiyajjhānaṃ…pe… nevasaññānāsaññāyatanasamāpatti samādhicariyā. Paṭhamajjhānapaṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca…pe… nevasaññānāsaññāyatanasamāpattiṃ paṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca. Imāhi navahi samādhicariyāhi.


我来为您直译这段巴利文：
869
这里什么是两种力...乃至...什么是自在？这里我们没什么可说的。这一切在此摄颂的解释中都已说过。如说：
"两种力即是止力和观力。什么是止力？出离行相的心一境性无散乱是止力。无恚行相的...光明想行相的...无散乱行相的...乃至...依舍遣随观入息的...依舍遣随观出息的心一境性无散乱是止力。以什么义为止力？以初禅对诸盖不动摇是止力。以第二禅对寻伺...乃至...以非想非非想处定对无所有处想不动摇是止力。对掉举及俱掉举烦恼和诸蕴不动摇、不震动、不摇动是止力。这是止力。
什么是观力？无常随观是观力。苦随观...无我随观...厌离随观...离欲随观...灭随观...舍遣随观是观力。对色的无常随观...乃至...对色的舍遣随观是观力。对受...想...行...识...眼...乃至...对老死的无常随观。对老死的舍遣随观是观力。以什么义为观力？以无常随观对常想不动摇是观力。以苦随观对乐想不动摇...以无我随观对我想不动摇...以厌离随观对喜不动摇...以离欲随观对贪不动摇...以灭随观对集不动摇...以舍遣随观对取不动摇是观力。对无明及俱无明烦恼和诸蕴不动摇、不震动、不摇动是观力。这是观力。
三种行的止息是什么？入第二禅者，寻伺语行止息。入第四禅者，入出息身行止息。入想受灭定者，想与受的心行止息。这是三种行的止息。
什么是十六种智行？无常随观是智行。苦...无我...厌离...离欲...灭...舍遣...还灭随观是智行。预流道是智行。预流果定是智行。一来道...乃至...阿罗汉果定是智行。这是十六种智行。
什么是九种定行？初禅是定行。第二禅...乃至...非想非非想处定是定行。为获得初禅的寻、伺、喜、乐、心一境性...乃至...为获得非想非非想处定的寻、伺、喜、乐、心一境性。这是九种定行。


‘‘Vasīti pañca vasiyo – āvajjanavasī, samāpajjanavasī, adhiṭṭhānavasī, vuṭṭhānavasī, paccavekkhaṇavasī. Paṭhamajjhānaṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ āvajjati, āvajjanāya dandhāyitattaṃ natthīti āvajjanavasī. Paṭhamajjhānaṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ samāpajjati, samāpajjanāya dandhāyitattaṃ natthīti samāpajjanavasī…pe… adhiṭṭhāti adhiṭṭhāne…pe… vuṭṭhāti vuṭṭhāne…pe… paccavekkhati paccavekkhaṇāya dandhāyitattaṃ natthīti paccavekkhaṇavasī. Dutiyaṃ…pe… nevasaññānāsaññāyatanasamāpattiṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ āvajjati …pe… paccavekkhati. Paccavekkhaṇāya dandhāyitattaṃ natthīti paccavekkhaṇavasī. Imā pañca vasiyo’’ti (paṭi. ma. 1.83).

870. Ettha ca ‘‘soḷasahi ñāṇacariyāhī’’ti ukkaṭṭhaniddeso esa. Anāgāmino pana cuddasahi ñāṇacariyāhi hoti. Yadi evaṃ sakadāgāmino dvādasahi sotāpannassa ca dasahi kiṃ na hotīti? Na hoti, samādhipāribandhikassa pañca kāmaguṇikarāgassa appahīnattā. Tesaṃ hi so appahīno. Tasmā samathabalaṃ na paripuṇṇaṃ hoti, tasmiṃ aparipūre dvīhi balehi samāpajjitabbaṃ nirodhasamāpattiṃ balavekallena samāpajjituṃ na sakkonti. Anāgāmissa pana so pahīno, tasmā esa paripuṇṇabalo hoti. Paripuṇṇabalattā sakkoti. Tenāha bhagavā – ‘‘nirodhā vuṭṭhahantassa nevasaññānāsaññāyatanakusalaṃ phalasamāpattiyā anantarapaccayena paccayo’’ti (paṭṭhā. 1.1.417). Idañhi paṭṭhāne mahāpakaraṇe anāgāminova nirodhā vuṭṭhānaṃ sandhāya vuttanti.

871.Kattha samāpajjantīti pañcavokārabhave. Kasmā? Anupubbasamāpattisabbhāvato. Catuvokārabhave pana paṭhamajjhānādīnaṃ uppatti natthi. Tasmā na sakkā tattha samāpajjitunti. Keci pana ‘‘vatthussa abhāvā’’ti vadanti.

872.Kasmā samāpajjantīti saṅkhārānaṃ pavattibhede ukkaṇṭhitvā diṭṭheva dhamme acittakā hutvā ‘‘nirodhaṃ nibbānaṃ patvā sukhaṃ viharissāmā’’ti samāpajjanti.

873.Kathañcassā samāpajjanaṃ hotīti samathavipassanāvasena ussakkitvā katapubbakiccassa nevasaññānāsaññāyatanaṃ nirodhayato, evamassa samāpajjanaṃ hoti. Yo hi samathavaseneva ussakkati, so nevasaññānāsaññāyatanasamāpattiṃ patvā tiṭṭhati. Yo pana vipassanāvaseneva ussakkati, so phalasamāpattiṃ patvā tiṭṭhati. Yo pana ubhayavaseneva ussakkitvā pubbakiccaṃ katvā nevasaññānāsaññāyatanaṃ nirodheti, so taṃ samāpajjatīti ayamettha saṅkhepo.



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"自在即是五种自在 - 转向自在、入定自在、决意自在、出定自在、省察自在。对初禅在任何处所、任何时候、任何长短随欲转向，转向时无迟滞，是为转向自在。对初禅在任何处所、任何时候、任何长短随欲入定，入定时无迟滞，是为入定自在...乃至...决意时...乃至...出定时...乃至...省察时无迟滞，是为省察自在。对第二禅...乃至...对非想非非想处定在任何处所、任何时候、任何长短随欲转向...乃至...省察时无迟滞，是为省察自在。这是五种自在。"
870
这里"以十六种智行"是最上的说明。不还者则以十四种智行。如果这样，为什么一来者不能以十二种、预流者不能以十种？不能，因为障碍定的五种欲贪未断。他们未断除这个。因此止力不圆满，当止力不圆满时，应以两力入灭尽定，由于力的缺乏而不能入定。但不还者已断除这个，因此他力量圆满。由于力量圆满故能入。因此世尊说："从灭尽定出定时，非想非非想处善是果定的无间缘。"这在发趣论大论中是专指不还者从灭尽定出定而说的。
871
在何处入定？在五蕴有。为什么？因为有次第定。在四蕴有中没有初禅等的生起。因此不能在那里入定。有些人说"因为没有所依"。
872
为什么入定？因厌倦诸行的转起差别，欲求现法中成为无心者，"我们要达到灭尽即涅槃而乐住"而入定。
873
如何入定？依止观而上进，做完预备工作后灭除非想非非想处，如是为其入定。只依止而上进者，到达非想非非想处定后就停止。只依观而上进者，到达果定后就停止。依止观两者而上进，做完预备工作后灭除非想非非想处者，他能入定，这是这里的概要。

874. Ayaṃ pana vitthāro – idha bhikkhu nirodhaṃ samāpajjitukāmo katabhattakicco sudhotahatthapādo vivitte okāse supaññattamhi āsane nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā, so paṭhamaṃ jhānaṃ samāpajjitvā vuṭṭhāya tattha saṅkhāre aniccato dukkhato anattato vipassati.

Vipassanā panesā tividhā hoti – saṅkhāraparigaṇhanakavipassanā, phalasamāpattivipassanā, nirodhasamāpattivipassanāti. Tattha saṅkhāraparigaṇhanakavipassanā mandā vā hotu tikkhā vā, maggassa padaṭṭhānaṃ hotiyeva. Phalasamāpattivipassanā tikkhāva vaṭṭati maggabhāvanāsadisā. Nirodhasamāpattivipassanā pana nātimandanātitikkhā vaṭṭati. Tasmā esa nātimandāya nātitikkhāya vipassanāya te saṅkhāre vipassati.

Tato dutiyaṃ jhānaṃ samāpajjitvā vuṭṭhāya tattha saṅkhāre tatheva vipassati. Tato tatiyaṃ jhānaṃ…pe… tato viññāṇañcāyatanaṃ samāpajjitvā vuṭṭhāya tattha saṅkhāre tatheva vipassati. Tathā ākiñcaññāyatanaṃ samāpajjitvā vuṭṭhāya catubbidhaṃ pubbakiccaṃ karoti – nānābaddhaavikopanaṃ, saṅghapaṭimānanaṃ, satthupakkosanaṃ, addhānaparicchedanti.

875. Tattha nānābaddhaavikopananti yaṃ iminā bhikkhunā saddhiṃ ekābaddhaṃ na hoti, nānābaddhaṃ hutvā ṭhitaṃ pattacīvaraṃ vā mañcapīṭhaṃ vā nivāsagehaṃ vā aññaṃ vā pana kiñci parikkhārajātaṃ, taṃ yathā na vikuppati, aggiudakavātacoraundūrādīnaṃ vasena na vinassati, evaṃ adhiṭṭhātabbaṃ.

Tatridaṃ adhiṭṭhānavidhānaṃ ‘‘idañca idañca imasmiṃ sattāhabbhantare mā agginā jhāyatu, mā udakena vuyhatu, mā vātena viddhaṃsatu, mā corehi hariyatu, mā undūrādīhi khajjatū’’ti. Evaṃ adhiṭṭhite taṃ sattāhaṃ tassa na koci parissayo hoti.

Anadhiṭṭhahato pana aggiādīhi vinassati mahānāgattherassa viya. Thero kira mātuupāsikāya gāmaṃ piṇḍāya pāvisi. Upāsikā yāguṃ datvā āsanasālāya nisīdāpesi. Thero nirodhaṃ samāpajjitvā nisīdi. Tasmiṃ nisinne āsanasālāya agginā gahitāya sesabhikkhū attano attano nisinnāsanaṃ gahetvā palāyiṃsu. Gāmavāsikā sannipatitvā theraṃ disvā ‘‘alasasamaṇo’’ti āhaṃsu. Aggi tiṇaveṇukaṭṭhāni jhāpetvā theraṃ parikkhipitvā aṭṭhāsi. Manussā ghaṭehi udakaṃ āharitvā nibbāpetvā chārikaṃ apanetvā paribhaṇḍaṃ katvā pupphāni vikiritvā namassamānā aṭṭhaṃsu. Thero paricchinnakālavasena vuṭṭhāya te disvā ‘‘pākaṭomhi jāto’’ti vehāsaṃ uppatitvā piyaṅgudīpaṃ agamāsi. Idaṃ nānābaddhaavikopanaṃ nāma.

Yaṃ ekābaddhaṃ hoti nivāsanapāvuraṇaṃ vā nisinnāsanaṃ vā, tattha visuṃ adhiṭṭhānakiccaṃ natthi. Samāpattivaseneva naṃ rakkhati āyasmato sañjīvassa viya . Vuttampi cetaṃ ‘‘āyasmato sañjīvassa samādhivipphārā iddhi, āyasmato sāriputtassa samādhivipphārā iddhī’’ti.



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874
这是详细说明：在此，比丘想要入灭尽定，做完饭食事务，洗净手脚，在远离处铺设好的座位上结跏趺坐，保持身体正直，建立面前正念，他先入初禅后出定，以无常、苦、无我观察其中诸行。
这观有三种：遍取诸行观、果定观、灭尽定观。其中遍取诸行观，无论迟钝或锐利，都是道的近因。果定观则要锐利，如同修道。而灭尽定观则不应太迟钝也不应太锐利。因此他以不太迟钝不太锐利的观察那些诸行。
然后入第二禅后出定，同样观察其中诸行。然后第三禅...乃至...然后入识无边处后出定，同样观察其中诸行。同样入无所有处后出定，做四种预备工作：不碍各别所系、等待僧团、等候佛陀召唤、限定时间。
875
其中不碍各别所系是指：凡与此比丘不相连属，作为各别所系而存在的钵衣或床椅或住所或任何其他用具，应决意使它们不受扰动，不因火、水、风、盗贼、鼠等而损坏。
这是决意的方法："愿这个这个在七日之内不被火烧，不被水冲，不被风毁，不被盗贼偷，不被鼠等咬食。"如是决意后，七日中对它没有任何危险。
若不决意，则会被火等损坏，如大龙长老的情况。据说长老去母优婆夷的村子托钵。优婆夷供养粥后请他坐在集会堂。长老坐下入灭尽定。当他坐着时，集会堂起火，其他比丘各自拿着自己的座位逃走。村民聚集看见长老说："懒惰沙门。"火烧尽草、竹、木后，环绕长老而立。人们用瓶取水来灭火，扫除灰烬，洒扫干净，散花致敬而立。长老依限定时间出定，见到他们说："我已被发现"，升入空中去琵瑙岛。这是不碍各别所系。
对于相连属的内衣、外衣或所坐之座，不需要另外决意。依定力自然保护它，如具寿散耆婆的情况。也说过："具寿散耆婆的定遍满神通，具寿舍利弗的定遍满神通。"

876.Saṅghapaṭimānananti saṅghassa paṭimānanaṃ udikkhanaṃ. Yāva eso bhikkhu āgacchati, tāva saṅghakammassa akaraṇanti attho. Ettha ca na paṭimānanaṃ etassa pubbakiccaṃ, paṭimānanāvajjanaṃ pana pubbakiccaṃ. Tasmā evaṃ āvajjitabbaṃ ‘‘sace mayi sattāhaṃ nirodhaṃ samāpajjitvā nisinne saṅgho uttikammādīsu kiñcideva kammaṃ kattukāmo hoti, yāva maṃ koci bhikkhu āgantvā na pakkosati, tāvadeva vuṭṭhahissāmī’’ti. Evaṃ katvā samāpanno hi tasmiṃ samaye vuṭṭhātiyeva.

Yo pana evaṃ na karoti, saṅgho ca sannipatitvā taṃ apassanto ‘‘asuko bhikkhu kuhi’’nti ‘‘nirodhasamāpanno’’ti vutte saṅgho kañci bhikkhuṃ peseti ‘‘gaccha naṃ saṅghassa vacanena pakkosāhī’’ti. Athassa tena bhikkhunā savanūpacāre ṭhatvā ‘‘saṅgho taṃ āvuso paṭimānetī’’ti vuttamatteva vuṭṭhānaṃ hoti. Evaṃ garukā hi saṅghassa āṇā nāma. Tasmā taṃ āvajjitvā yathā sayameva vuṭṭhāti, evaṃ samāpajjitabbaṃ.

877.Satthupakkosananti idhāpi satthupakkosanāvajjanameva imassa kiccaṃ. Tasmā tampi evaṃ āvajjitabbaṃ ‘‘sace mayi sattāhaṃ nirodhaṃ samāpajjitvā nisinne satthā otiṇṇavatthusmiṃ sikkhāpadaṃ vā paññapeti, tathārūpāya vā atthuppattiyā dhammaṃ deseti, yāva maṃ koci āgantvā na pakkosati, tāvadeva vuṭṭhahissāmī’’ti. Evaṃ katvā nisinno hi tasmiṃ samaye vuṭṭhātiyeva.

Yo pana evaṃ na karoti, satthā ca saṅghe sannipatite taṃ apassanto ‘‘asuko bhikkhu kuhi’’nti ‘‘nirodhasamāpanno’’ti vutte kañci bhikkhuṃ peseti ‘‘gaccha naṃ mama vacanena pakkosā’’ti. Athassa tena bhikkhunā savanūpacāre ṭhatvā ‘‘satthā āyasmantaṃ āmantetī’’ti vuttamatteva vuṭṭhānaṃ hoti. Evaṃ garukaṃ hi satthupakkosanaṃ, tasmā taṃ āvajjitvā yathā sayameva vuṭṭhāti, evaṃ samāpajjitabbaṃ.

878.Addhānaparicchedoti jīvitaddhānassa paricchedo. Iminā bhikkhunā addhānaparicchede sukusalena bhavitabbaṃ. Attano ‘‘āyusaṅkhārā sattāhaṃ pavattissanti na pavattissantī’’ti āvajjitvāva samāpajjitabbaṃ. Sace hi sattāhabbhantare nirujjhanake āyusaṅkhāre anāvajjitvāva samāpajjati, nāssa nirodhasamāpatti maraṇaṃ paṭibāhituṃ sakkoti. Antonirodhe maraṇassa natthitāya antarāva samāpattito vuṭṭhāti. Tasmā etaṃ āvajjitvāva samāpajjitabbaṃ. Avasesaṃ hi anāvajjitumpi vaṭṭati. Idaṃ pana āvajjitabbamevāti vuttaṃ.



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876
等待僧团是指等候观望僧团。意思是在这位比丘来之前不做僧团羯磨。这里不是等待本身是预备工作，而是作意等待是预备工作。因此应当如是作意："如果在我入灭尽定七日期间，僧团想要做布萨等任何羯磨，在有比丘来召唤我之前，我就会出定。"如是入定者在那时就会出定。
若不如此做，僧团集合不见他，问"某某比丘在哪里"，得知"入了灭尽定"后，僧团派遣某比丘说："去以僧团之名召唤他。"当那比丘站在听闻范围内说"贤友，僧团在等你"时，他就会出定。僧团的命令如此重要。因此应当作意这点而入定，以便自己会出定。
877
等候佛陀召唤，这里也是作意等候召唤才是其工作。因此也应当如是作意："如果在我入灭尽定七日期间，世尊因事制定学处，或因某种因缘说法，在有人来召唤我之前，我就会出定。"如是入定者在那时就会出定。
若不如此做，世尊在僧团集合时不见他，问"某某比丘在哪里"，得知"入了灭尽定"后，派遣某比丘说："去以我的名义召唤他。"当那比丘站在听闻范围内说"世尊召唤具寿"时，他就会出定。世尊的召唤如此重要，因此应当作意这点而入定，以便自己会出定。
878
限定时间是指限定寿命时间。此比丘应当善巧于限定时间。应当作意"寿行是否会持续七日"后才入定。如果不作意七日内将灭尽的寿行就入定，灭尽定不能阻止死亡。因为在定中没有死亡，会中途出定。因此应当作意这点后才入定。其余的不作意也可以。但这个一定要作意，如是说。

879. So evaṃ ākiñcaññāyatanaṃ samāpajjitvā vuṭṭhāya imaṃ pubbakiccaṃ katvā nevasaññānāsaññāyatanaṃ samāpajjati. Athekaṃ vā dve vā cittavāre atikkamitvā acittako hoti, nirodhaṃ phusati. Kasmā panassa dvinnaṃ cittānaṃ uparicittāni na pavattantīti? Nirodhassa payogattā. Idañhi imassa bhikkhuno dve samathavipassanādhamme yuganaddhe katvā aṭṭha samāpattiārohanaṃ anupubbanirodhassa payogo, na nevasaññānāsaññāyatanasamāpattiyāti nirodhassa payogattā dvinnaṃ cittānaṃ upari na pavattanti.

Yo pana bhikkhu ākiñcaññāyatanato vuṭṭhāya idaṃ pubbakiccaṃ akatvā nevasaññānāsaññāyatanaṃ samāpajjati, so parato acittako bhavituṃ na sakkoti, paṭinivattitvā puna ākiñcaññāyataneyeva patiṭṭhāti. Maggaṃ agatapubbapurisūpamā cettha vattabbā –

Eko kira puriso ekaṃ maggaṃ agatapubbo antarā udakakandaraṃ vā gambhīraṃ udakacikkhallaṃ atikkamitvā ṭhapitaṃ caṇḍātapasantattapāsāṇaṃ vā āgamma taṃ nivāsanapāvuraṇaṃ asaṇṭhapetvāva kandaraṃ orūḷho parikkhāratemanabhayena punadeva tīre patiṭṭhāti. Pāsāṇaṃ akkamitvāpi santattapādo punadeva orabhāge patiṭṭhāti. Tattha yathā so puriso asaṇṭhapitanivāsanapāvuraṇattā kandaraṃ otiṇṇamattova, tattapāsāṇaṃ akkantamatto eva ca paṭinivattitvā oratova patiṭṭhāti, evaṃ yogāvacaropi pubbakiccassa akatattā nevasaññānāsaññāyatanaṃ samāpannamattova paṭinivattitvā ākiñcaññāyatane patiṭṭhāti.

Yathā pana pubbepi taṃ maggaṃ gatapubbapuriso taṃ ṭhānaṃ āgamma ekaṃ sāṭakaṃ daḷhaṃ nivāsetvā aparaṃ hatthena gahetvā kandaraṃ uttaritvā tattapāsāṇaṃ vā akkantamattakameva karitvā parato gacchati, evamevaṃ katapubbakicco bhikkhu nevasaññānāsaññāyatanaṃ samāpajjitvāva parato acittako hutvā nirodhaṃ phusitvā viharati.

880.Kathaṃ ṭhānanti evaṃ samāpannāya panassā kālaparicchedavasena ceva antarāāyukkhayasaṅghapaṭimānanasatthupakkosanābhāvena ca ṭhānaṃ hoti.

881.Kathaṃ vuṭṭhānanti anāgāmissa anāgāmiphaluppattiyā, arahato arahattaphaluppattiyāti evaṃ dvedhā vuṭṭhānaṃ hoti.

882.Vuṭṭhitassa kiṃninnaṃ cittaṃ hotīti nibbānaninnaṃ. Vuttaṃ hetaṃ ‘‘saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, āvuso visākha, bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāra’’nti (ma. ni. 1.464).

883.Matassa ca samāpannassa ca ko visesoti ayampi attho sutte vuttoyeva. Yathāha – ‘‘yvāyaṃ, āvuso, mato kālaṅkato, tassa kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā… cittasaṅkhārā niruddhā paṭippassaddhā, āyu parikkhīṇo, usmā vūpasantā, indriyāni paribhinnāni. Yo cāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno, tassapi kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā… cittasaṅkhārā niruddhā paṭippassaddhā, āyu aparikkhīṇo, usmā avūpasantā, indriyāni aparibhinnānī’’ti (ma. ni. 1.457).



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879
他如是入无所有处定后出定，做完这预备工作后入非想非非想处定。然后经过一或两个心刹那后成为无心，触证灭尽。为什么在这两个心之上不再有心生起？因为是为了灭尽。这比丘结合止观两法，次第上升八定，是为了次第灭尽，不是为了非想非非想处定，因为是为了灭尽，所以两个心之上不再生起。
若比丘从无所有处出定后不做这预备工作就入非想非非想处定，他之后不能成为无心，会退回到无所有处。这里可以举一个从未走过某路的人的譬喻：
据说有一个人从未走过一条路，中间要越过一条水沟或深水泥泽，要踏上被烈日晒热的石头。他没有整理好内衣外衣就下水沟，因为怕用具弄湿又回到岸边。踏上石头时因为脚被烫又回到下面。就像那个人因为没有整理好内衣外衣，一下水沟就回来，一踏上热石就回来，同样，禅修者因为没做预备工作，刚入非想非非想处定就退回到无所有处。
就像以前走过那条路的人来到那地方时，把一件衣服穿好，另一件拿在手上，越过水沟，只是踏一下热石就往前走。同样，做了预备工作的比丘入非想非非想处定后，成为无心，触证灭尽而住。
880
如何安住？如是入定后，依限定时间以及没有中间寿命尽、等待僧团、佛陀召唤而安住。
881
如何出定？不还者生起不还果，阿罗汉生起阿罗汉果，如是有两种方式出定。
882
出定者的心倾向什么？倾向涅槃。因为说过："贤友毗舍佉，比丘从想受灭定出来时，心倾向远离，趋向远离，归向远离。"
883
死者与入定者有何差别？这也在经中说过。如说："贤友，已死亡者的身行已灭已止息，语行...心行已灭已止息，寿命已尽，体温已消失，诸根已破坏。入想受灭定的比丘也是身行已灭已止息，语行...心行已灭已止息，但寿命未尽，体温未消失，诸根未破坏。"

884.Nirodhasamāpatti saṅkhatātiādipucchāyaṃ pana saṅkhatātipi asaṅkhatātipi lokiyātipi lokuttarātipi na vattabbā. Kasmā? Sabhāvato natthitāya. Yasmā panassā samāpajjantassa vasena samāpannā nāma hoti, tasmā nipphannāti vattuṃ vaṭṭati, no anipphannā.

Iti santaṃ samāpattiṃ, imaṃ ariyanisevitaṃ;

Diṭṭheva dhamme nibbānamitisaṅkhaṃ upāgataṃ;

Bhāvetvā ariyaṃ paññaṃ, samāpajjanti paṇḍitā.

Yasmā tasmā imissāpi, samāpattisamatthatā;

Ariyamaggesu paññāya, ānisaṃsoti vuccatīti.

Āhuneyyabhāvādisiddhikathā

885.Āhuneyyabhāvādisiddhīti na kevalañca nirodhasamāpattiyā samāpajjanasamatthatāva, ayaṃ pana āhuneyyabhāvādisiddhipi imissā lokuttarapaññābhāvanāya ānisaṃsoti veditabbo. Avisesena hi catubbidhāyapi etissā bhāvitattā bhāvitapañño puggalo sadevakassa lokassa āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalīkaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.

886. Visesato panettha paṭhamamaggapaññaṃ tāva bhāvetvā mandāya vipassanāya āgato mudindriyopi sattakkhattuparamo nāma hoti, sattasugatibhave saṃsaritvā dukkhassantaṃ karoti. Majjhimāya vipassanāya āgato majjhimindriyo kolaṃkolo nāma hoti, dve vā tīṇi vā kulāni sandhāvitvā saṃsaritvā dukkhassantaṃ karoti. Tikkhāya vipassanāya āgato tikkhindriyo ekabījī nāma hoti, ekaññeva mānusakaṃ bhavaṃ nibbattetvā dukkhassantaṃ karoti.

887. Dutiyamaggapaññaṃ bhāvetvā sakadāgāmī nāma hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti.

888. Tatiyamaggapaññaṃ bhāvetvā anāgāmī nāma hoti. So indriyavemattatāvasena antarāparinibbāyī, upahaccaparinibbāyī, asaṅkhāraparinibbāyī, sasaṅkhāraparinibbāyī, uddhaṃsoto akaniṭṭhagāmīti pañcadhā. Idha vihāyaniṭṭho hoti. Tattha antarāparinibbāyīti yattha katthaci suddhāvāsabhave upapajjitvā āyuvemajjhaṃ appatvāva parinibbāyati. Upahaccaparinibbāyīti āyuvemajjhaṃ atikkamitvā parinibbāyati. Asaṅkhāraparinibbāyīti asaṅkhārena appayogena uparimaggaṃ nibbatteti. Sasaṅkhāraparinibbāyīti sasaṅkhārena sappayogena uparimaggaṃ nibbatteti. Uddhaṃsoto akaniṭṭhagāmīti yatthupapanno, tato uddhaṃ yāva akaniṭṭhabhavā āruyha tattha parinibbāyati.

889. Catutthamaggapaññaṃ bhāvetvā koci saddhāvimutto hoti, koci paññāvimutto hoti, koci ubhatobhāgavimutto hoti, koci tevijjo, koci chaḷabhiñño, koci paṭisambhidappabhedappatto mahākhīṇāsavo. Yaṃ sandhāya vuttaṃ ‘‘maggakkhaṇe panesa taṃ jaṭaṃ vijaṭeti nāma . Phalakkhaṇe vijaṭitajaṭo sadevakassa lokassa aggadakkhiṇeyyo hotī’’ti.

Evaṃ anekānisaṃsā, ariyapaññāya bhāvanā;

Yasmā tasmā kareyyātha, ratiṃ tattha vicakkhaṇo.

890. Ettāvatā ca –

Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ;

Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭanti. –

Imissā gāthāya sīlasamādhipaññāmukhena desite visuddhimagge sānisaṃsā paññābhāvanā paridīpitā hotīti.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Paññābhāvanādhikāre

Paññābhāvanānisaṃsaniddeso nāma

Tevīsatimo paricchedo.

Nigamanakathā



我来为您直译这段巴利文：
884
对于"灭尽定是有为"等问题，不可说是有为，也不可说是无为，不可说是世间，也不可说是出世间。为什么？因为没有自性。但因为依入定者而说是已入定，所以可以说是已成就，不是未成就。
"如是此圣者所修，寂静殊胜之定境；
现法称为涅槃者，智者修习能证入。
是故具足此定力，亦为修习圣慧果。"
应供性等成就之说
885
应供性等成就，不仅是能入灭尽定，这应供性等成就也应当了知是此出世间慧修习的利益。因为修习这四种慧，修慧者成为天人世界的应供者、应请者、应施者、应合掌者、世间无上福田。
886
特别在此，首先修习初道慧，以缓慢观而来的钝根者成为极七返，七次往返善趣后作苦的终结。以中等观而来的中根者成为家家，经过二三家后作苦的终结。以锐利观而来的利根者成为一种子，只受生一次人有后作苦的终结。
887
修习第二道慧成为一来者，只来此世一次后作苦的终结。
888
修习第三道慧成为不还者。他依根的差别分为五种：中般涅槃、生般涅槃、无行般涅槃、有行般涅槃、上流至色究竟。在此灭尽。其中中般涅槃是生在任何净居天后未到寿命中间就般涅槃。生般涅槃是超过寿命中间后般涅槃。无行般涅槃是无行无加行而生起上道。有行般涅槃是有行有加行而生起上道。上流至色究竟是从所生处向上升至色究竟天后在那里般涅槃。
889
修习第四道慧，有的成为信解脱，有的成为慧解脱，有的成为俱分解脱，有的成为三明者，有的成为六通者，有的成为得达无碍解的大漏尽者。关于这点说："在道的刹那他解开结缚，在果的刹那已解开结缚者成为天人世界最上应施者。"
"如是圣慧之修习，具足众多之利益；
是故智者应欢喜，于此修习生喜乐。"
890
至此：
"持戒住立有慧人，修习心与智慧者；
精进明智比丘众，能解此结缚难题。"
这偈颂中以戒定慧门所说的清净道及其利益的慧修习已经阐明。
为令善人欢喜而造的清净道论
慧修习品中
慧修习利益之解释
第二十三品
结语

891. Ettāvatā ca –

‘‘Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ;

Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭa’’nti. –

Imaṃ gāthaṃ nikkhipitvā yadavocumha –

‘‘Imissā dāni gāthāya, kathitāya mahesinā;

Vaṇṇayanto yathābhūtaṃ, atthaṃ sīlādibhedanaṃ.

‘‘Sudullabhaṃ labhitvāna, pabbajjaṃ jinasāsane;

Sīlādisaṅgahaṃ khemaṃ, ujuṃ maggaṃ visuddhiyā.

‘‘Yathābhūtaṃ ajānantā, suddhikāmāpi ye idha;

Visuddhiṃ nādhigacchanti, vāyamantāpi yogino.

‘‘Tesaṃ pāmojjakaraṇaṃ, suvisuddhavinicchayaṃ;

Mahāvihāravāsīnaṃ, desanānayanissitaṃ.

‘‘Visuddhimaggaṃ bhāsissaṃ, taṃ me sakkacca bhāsato;

Visuddhikāmā sabbepi, nisāmayatha sādhavo’’ti.

Svāyaṃ bhāsito hoti.

892. Tattha ca –

Tesaṃ sīlādibhedānaṃ, atthānaṃ yo vinicchayo;

Pañcannampi nikāyānaṃ, vutto aṭṭhakathānaye.

Samāharitvā taṃ sabbaṃ, yebhuyyena sanicchayo;

Sabbasaṅkaradosehi, mutto yasmā pakāsito.

Tasmā visuddhikāmehi, suddhapaññehi yogihi;

Visuddhimagge etasmiṃ, karaṇīyova ādaroti.

893.

Vibhajjavādiseṭṭhānaṃ , theriyānaṃ yasassinaṃ;

Mahāvihāravāsīnaṃ, vaṃsajassa vibhāvino.

Bhadantasaṅghapālassa, sucisallekhavuttino;

Vinayācārayuttassa, yuttassa paṭipattiyaṃ.

Khantisoraccamettādi-guṇabhūsitacetaso;

Ajjhesanaṃ gahetvāna, karontena imaṃ mayā.

Saddhammaṭṭhitikāmena , yo patto puññasañcayo;

Tassa tejena sabbepi, sukhamedhantu pāṇino.

894.

Visuddhimaggo eso ca, antarāyaṃ vinā idha;

Niṭṭhito aṭṭhapaññāsa-bhāṇavārāya pāḷiyā.

Yathā tatheva lokassa, sabbe kalyāṇanissitā;

Anantarāyā ijjhantu, sīghaṃ sīghaṃ manorathāti.

895. Parama visuddha saddhā buddhi vīriya paṭimaṇḍitena sīlācārajjava maddavādiguṇasamudayasamuditena sakasamaya samayantaragahanajjhogāhaṇasamatthena paññāveyyattiyasamannāgatena tipiṭakapariyattibhede sāṭṭhakathe satthusāsane appaṭihatañāṇappabhāvena mahāveyyākaraṇena karaṇasampattijanitasukhaviniggatamadhurodāravacanalāvaṇṇayuttena yuttamuttavādinā vādīvarena mahākavinā chaḷabhiññāpaṭisambhidādi bhedaguṇapaṭimaṇḍite uttarimanussadhamme appaṭihatabuddhīnaṃ theravaṃsappadīpānaṃ therānaṃ mahāvihāravāsīnaṃ vaṃsālaṅkārabhūtena vipulavisuddhabuddhinā buddhaghosoti garūhi gahitanāmadheyyena therena mudantakhedakavattabbena kato visuddhimaggo nāma.



我来为您直译这段巴利文：
891
至此：
"持戒住立有慧人，修习心与智慧者；
精进明智比丘众，能解此结缚难题。"
放下此偈后我们说：
"大仙所说此偈颂，我今解说其真义；
戒等差别如实知，为令清净道分明。
得遇佛陀教法中，出家机会实难得；
戒等摄护为安稳，直趣清净正道行。
此处诸多求净者，不知事物真实性；
纵使精进修瑜伽，不能证得清净道。
为令彼等生欢喜，善说清净决定法；
依大寺派诸师说，我今宣说清净道。
愿诸善人求清净，谛听我之详细说。"
此已说完。
892
其中：
"戒等差别诸义理，决定之法如何知；
五部圣典注释中，已说判别诸方法。
集彼一切作抉择，远离一切混乱过；
是故已作此宣说，清净道论显分明。
是故求证清净者，具足清净智慧人；
于此清净道论中，应当生起恭敬心。"
893
"分别说胜上座部，大寺住者具名声；
传承弟子具智慧，尊者僧护净苦行。
具足律仪与正行，善修实践有成就；
具足忍辱柔和慈，及余功德庄严心。
我依彼等之请求，造此论典为正法；
愿此所集诸功德，令诸有情得安乐。"
894
"此清净道论在此，无有障碍已完成；
经文共有五十八，诵分之量已圆满。
愿世间诸善依止，一切无有诸障碍；
速速成就诸愿望，如是如实皆圆满。"
895
具足最上清净信仰、智慧、精进庄严，具足戒行、正直、柔和等功德，能够深入自宗与他宗秘义，具足智慧敏锐性，对带有注释的三藏佛教具有无碍智光明的大论师，具足善巧表达而出语温和优雅动听的最胜论师大诗人，庄严六神通、无碍解等功德，对上人法具有无碍智慧的上座传承明灯大寺派长老们的传承庄严，具广大清净智慧，为师长们取名为觉音的长老，无疲无厌地造此清净道论。

896.

Tāva tiṭṭhatu lokasmiṃ, lokanittharaṇesinaṃ;

Dassento kulaputtānaṃ, nayaṃ sīlādisuddhiyā.

Yāva buddhoti nāmampi, suddhacittassa tādino;

Lokamhi lokajeṭṭhassa, pavattati mahesinoti.

Iti sādhujanapāmojjatthāya katā visuddhimaggakathā,

Pāḷigaṇanāya pana sā aṭṭhapaññāsabhāṇavārā hotīti.

Visuddhimaggapakaraṇaṃ niṭṭhitaṃ.



我来为您直译这段巴利文：
896
"愿此论住世间时，为求度脱世间者；
显示诸善男子众，戒等清净之道法。
乃至清净心如来，大仙世间最上尊；
其名'佛陀'住世间，如是长久而流传。"
为令善人欢喜而造的清净道论，
按巴利文计算共有五十八诵分。
清净道论完毕。


