B040101Visuddhimagga（清凈道論）c3.5s

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.

1. 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.

我來將這段巴利文直譯成簡體中文： 皈依世尊、阿羅漢、正等正覺者 清凈道論 （第一部） 緒論等品 1 安住于戒的智者，修習心與慧， 精進而審慎的比丘，他能解開此結。 此是所說。為何如此說？據傳，當世尊住在舍衛城（今尼泊爾境內卡皮拉瓦斯圖附近）時，在夜晚有一位天子前來拜見，爲了解除自己的疑惑，問了這個問題： 內結與外結，眾生為結纏， 我今問喬達摩，誰能解此結？ 這其中的簡要含義是：結，是渴愛網的代稱。因為它在色等所緣中上下重複生起，有如竹叢等枝葉網路般縫合，故稱為結。這結，因為生起于自己的資具與他人的資具，自身與他身，內處與外處，所以稱為內結與外結。眾生被如是生起的結所纏。如同竹叢等被竹結等纏繞一樣，一切眾生都被這渴愛之結纏繞、束縛、繫縛。正因如此被纏繞，"我今問喬達摩"，所以我問您。"喬達摩"是以姓氏稱呼世尊。"誰能解此結"是在問誰能解開、誰有能力解開這遍佈三界的結。 對此提問，具有對一切法無礙智行、天中之天、超越諸帝釋、超越諸梵天、具足四無畏、持十力、無礙智、一切知見的世尊，為闡明此義而說此偈： 安住于戒的智者，修習心與慧， 精進而審慎的比丘，他能解開此結。 2 今對此偈頌，大仙所宣說， 如實解釋義，關於戒等別。 已得難得事，出家隨佛教， 戒等諸攝持，清凈正直道。 於此不如實，了知求清凈， 瑜伽雖精勤，不得於清凈。 為彼生歡喜，極清凈抉擇， 依大寺住者，教說之方法。 我說清凈道，恭敬而宣說， 愿諸求凈者，諦聽善法音。 3. 此中，清凈，應知是遠離一切垢染、究竟清凈的涅槃。清凈之道即是清凈道。道即是達到的方法。意思是我將宣說此清凈道。 這清凈道有時僅以觀慧的方式來說示。如說： "諸行無常時，以慧觀照已， 厭離於諸苦，此乃清凈道。" 有時以禪定與智慧的方式。如說： "若人有定慧，彼實近涅槃。" 有時以業等的方式。如說： "業明法與戒，最上之生活， 依此人清凈，非依種姓財。" 有時以戒等的方式。如說： "常具足諸戒，智慧善等持， 精進心堅定，度難度暴流。"

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.

1. 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);

1. 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.

我來將這段巴利文直譯成簡體中文： 有時以念住等的方式。如說： "諸比丘，這是使眾生清凈的一乘道......乃至......為證悟涅槃，即是四念住。" 對於正勤等也是同樣的道理。而在這個問答中，是以戒等方式來說示。 4 這裡是簡要解釋 - "安住于戒"即是住立於戒，此中只有圓滿戒行的人才稱為住立於戒。因此，這裡的意思是以圓滿戒行而安住于戒。"人"即是有情。"具慧"即是具有業生、因緣、結生智慧的智者。"修習心與慧"即是修習定與觀，此中以心為首表示定，以慧之名錶示觀。"精進"即是有精進力。精進因能燒盡、炙烤煩惱而稱為熾，具有此者即是精進者。"審慎"即是具足明辨，明辨是智慧的意思。此詞顯示護持智慧。在這個問答中智慧出現三次：第一是生慧，第二是觀慧，第三是導引一切事的護持慧。"比丘"是見輪迴之怖畏者。"他能解此結"即是具足這六法的比丘：此戒、此以心為首所示之定、此三種慧、此精進。譬如一個人立足於地上，舉起鋒利的刀，能解開大竹叢；同樣地，立足於戒地，在定石上磨利觀慧之刀，以精進力執持，以護持慧之手舉起，能解開、斬斷、徹底摧毀所有落入自相續中的渴愛之結。在道的剎那，他確實解開此結。在果的剎那，已解結者成為天人世間最上應供。因此世尊說： "安住于戒的智者，修習心與慧， 精進而審慎的比丘，他能解開此結。" 5 此中，對於使他稱為具慧的那種慧，他沒有需要做的。因為那是由先前業力而成就的。但在"精進審慎"中所說的精進，他應當成為持續實行者；由於智慧，應當成為正知行者；安住于戒后，應當修習由心與慧所說的止與觀。在此，世尊以戒、定、慧開顯清凈道。 如此，三學、三種善妙教法、三明等的基礎、離二邊而行中道、超越惡趣等的方法、以三種方式斷除煩惱、對治違犯等、清凈三種雜染、成為預流等的因緣，都得以顯示。 如何？此中以戒顯示增上戒學，以定顯示增上心學，以慧顯示增上慧學。 以戒顯示教法的初善。因為有"什麼是善法的開始？戒善清凈"的說法，也因為有"不作諸惡"等說法，戒是教法的開始，它是善妙的，因為能帶來無悔等功德。以定顯示中善。"修習諸善"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

1. 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.

我來將這段巴利文直譯成簡體中文： 等說法，定是教法的中間，它是善妙的，因為能帶來神通等功德。以慧顯示教法的終善。因為有"凈化自心，是諸佛教法"的說法，也因為慧是最上，所以慧是教法的終結，它是善妙的，因為能帶來對可意不可意保持平等性。如說： "如一整塊石，不為風所動， 智者亦如是，譭譽不動搖。" 同樣，以戒顯示三明的基礎。因為依靠戒的圓滿而得三明，不超過此。以定顯示六神通的基礎。因為依靠定的圓滿而得六神通，不超過此。以慧顯示無礙解的基礎。因為依靠慧的圓滿而得四無礙解，不由其他因緣。 以戒顯示遠離耽著欲樂的極端，以定顯示遠離自我折磨的極端，以慧顯示行持中道。 同樣，以戒顯示超越惡趣的方法，以定顯示超越欲界的方法，以慧顯示超越一切有的方法。 以戒顯示以分斷斷的方式斷除煩惱，以定顯示以鎮伏斷的方式，以慧顯示以斷根斷的方式。 同樣，以戒顯示對治煩惱的違犯，以定顯示對治煩惱的糾纏，以慧顯示對治煩惱的隨眠。 以戒顯示清凈惡行雜染，以定顯示清凈渴愛雜染，以慧顯示清凈邪見雜染。 同樣，以戒顯示預流、一來的因緣，以定顯示不還的因緣，以慧顯示阿羅漢的因緣。因為說預流者"戒行圓滿"，一來者亦然。不還者則"定行圓滿"。阿羅漢則"慧行圓滿"。 如是，至此三學、三種善妙教法、三明等的基礎、離二邊而行中道、超越惡趣等的方法、以三種方式斷除煩惱、對治違犯等、清凈三種雜染、成為預流等的因緣這九種，以及其他類似的三德都得以顯示。 1. 戒之解釋 戒的自性等之說 6. 如是，雖然這清凈道以包含諸多功德的戒定慧之門來說示，但說得太簡略。因此不足以利益一切人。爲了顯示其詳細內容，首先關於戒提出這些問題： 什麼是戒？以何義為戒？什麼是它的相、味、現起、足處？戒有什麼功德？戒有幾種？什麼是它的雜染？什麼是清凈？ 這裡是解答。什麼是戒？即是離殺生等或圓滿行持威儀的思等諸法。這在無礙解道中說："什麼是戒？思是戒，心所是戒，律儀是戒，不違犯是戒。"

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.

1. 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.

2. 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.

我來將這段巴利文直譯成簡體中文： 1.39. 此中，思戒即是離殺生等或圓滿行持威儀者的思。心所戒即是離殺生等者的離。又，思戒即是斷除殺生等的七業道思。心所戒即是以"斷除貪慾，以離貪之心而住"等方式所說的無貪、無瞋、正見諸法。"律儀戒"中應知有五種律儀：別解脫律儀、念律儀、智律儀、忍律儀、精進律儀。其中，"具足此別解脫律儀"，這是別解脫律儀。"守護眼根，防護眼根"，這是念律儀。 "世間諸暴流，（阿耆多，世尊說：） 念為其防護， 我說諸流防，以慧而遮蔽。" 這是智律儀。對資具的受用也包含在此中。以"他能忍受寒熱"等方式所說的，稱為忍律儀。以"不容忍已生起的欲尋"等方式所說的，稱為精進律儀。活命遍凈也包含在此中。如是這五種律儀，以及怖畏惡行的善男子對已遇對境的離，這一切都應知為律儀戒。不違犯戒即是已受持戒者身語的不違犯。這是對"什麼是戒"之問的解答。 7. 在其餘諸問中，"以何義為戒"？以戒持義為戒。什麼是戒持？即是攝持，意為由善行而使身業等不散亂。或是保持，意為作為善法的住處而成為依持。語言學者只承認這兩種含義。其他人則以"頭義為戒義"、"清涼義為戒義"等方式解釋其義。 8. 現在"什麼是它的相、味、現起、足處"？關於這個： 儘管它分成多種， 戒持仍是其相， 如色雖分多種， 可見性是其相。 如同雖然色處分為青黃等多種，但可見性是其相，因為雖分為青等多種，但不離可見性。同樣，雖然戒分為思等多種，但上面所說的以攝持身業等和作為善法住處的戒持，即是其相，因為雖分為思等多種，但不離攝持和作為住處的性質。如是，對於它的相： 破除惡戒性，無過之功德， 以作用成就，稱之為味義。 因此，應知此戒以作用義之味為破除惡戒味，以成就義之味為無過味。因為在相等中，作用或成就稱為味。 清凈為現起，此為智者說， 慚愧二種法，說為其足處。 此戒以身清凈、語清凈、意清凈等;

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

我來將這段巴利文直譯成簡體中文： 3.121.這樣說的清凈為現起，以清凈性而顯現，達到可被把握的狀態。智者說慚愧是它的足處，意為近因。因為有慚愧時，戒生起且安住；無慚愧時，既不生起，也不安住。如是應知戒的相、味、現起、足處。 戒的功德之說 9 戒有什麼功德？有無悔等多種功德利益。因為這樣說："阿難，諸善戒是爲了無悔，以無悔為功德。" 又說："居士們，持戒者戒圓滿有五種功德。什麼是五種？在此，居士們，持戒、戒圓滿者由不放逸因緣獲得大財富聚，這是持戒者戒圓滿的第一功德。複次，居士們，持戒、戒圓滿者得好名聲廣傳，這是持戒者戒圓滿的第二功德。複次，居士們，持戒、戒圓滿者無論走近哪個集會，或剎帝利集會，或婆羅門集會，或居士集會，或沙門集會，都能無畏走近，不羞怯，這是持戒者戒圓滿的第三功德。複次，居士們，持戒、戒圓滿者臨終不迷亂，這是持戒者戒圓滿的第四功德。複次，居士們，持戒、戒圓滿者身壞命終后往生善趣天界，這是持戒者戒圓滿的第五功德。" 又以"諸比丘，若比丘希望'愿我為同梵行者所愛、所樂、所敬、所重'，應當圓滿戒行"等方式說明從可愛可樂等到漏盡為止的多種戒的功德。如是，戒有無悔等多種功德。又： 善男子于教中，無此不得立， 誰能說盡此戒，功德之邊際？ 不論是恒河，耶牟那河等， 薩拉布河或，薩拉斯瓦蒂， 阿奇拉瓦蒂，摩希大江河， 都不能清凈，眾生此垢染， 唯有戒水能，清凈眾生垢。 不論帶雨風，亦非栴檀香， 非珠非寶玉，非月光芽蕾， 能息此世間，善護眾生熱， 如此最清涼，聖戒能息滅。 何處有香氣，能與戒香同， 順風與逆風，皆能普飄散？ 登天之階梯，何物與戒同？ 涅槃城門中，更有何入處？ 國王雖莊嚴，珍珠寶嚴飾， 不如持戒者，以戒為嚴飾。 自責等諸怖，一切皆破除， 常生譽喜悅，持戒者之戒。 為諸功德本，摧破諸過力， 如是應了知，戒德說之門。 戒的種類之說

1. 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.

1. 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;

我來將這段巴利文直譯成簡體中文： 10 現在對所說的"戒有幾種"，這裡是解答。首先，一切戒以其戒持相而為一種。 以行持與禁止而為二種。同樣，以增上行與初梵行、離與不離、依與不依、有時限與盡壽、有限與無限、世間與出世間而為二種。 以下劣、中等、殊勝而為三種。同樣，以自增上、世間增上、法增上，以被執取、未被執取、寂止，以清凈、不清凈、疑惑，以有學、無學、非有學非無學而為三種。 以退分、住分、勝分、抉擇分而為四種。同樣，以比丘、比丘尼、未受具足戒者、在家者之戒，以自然、習慣、法性、宿因之戒，以別解脫律儀、根律儀、活命遍凈、資具依止之戒而為四種。 以邊際遍凈戒等而為五種。這也在無礙解道中說："五種戒：邊際遍凈戒、無邊際遍凈戒、圓滿遍凈戒、無執取遍凈戒、寂止遍凈戒。"同樣，以斷、離、思、律儀、不違犯而為五種。 11 其中在一種分類中，意義應如前所說理解。在二種分類中，凡是世尊制定"此應當作"的學處的圓滿，是行持。凡是對所禁止的"此不應作"的不作，是禁止。這裡是詞義解釋：由於在諸戒中以圓滿行持而轉起，故為行持。由此防護所禁止的，故為禁止。其中，行持是由信與精進成就，禁止是由信成就。如是以行持與禁止而為二種。 第二對中，增上行是最上行為。增上行即是增上行法。或是關於增上行而制定的是增上行法，這是除了八正命外其餘諸戒的代稱。因為是道梵行的初始，故為初梵行，這是八正命戒的代稱。因為這是道的初始，應在前分時就清凈。因此說："在此之前，他的身業、語業、活命已極清凈。"或者說是微細學處的，這是增上行戒；其餘的是初梵行戒。或者包含在兩部分別中的是初梵行戒，包含在犍度中的是增上行戒。由於成就增上行戒而成就初梵行戒。因此說："諸比丘，比丘不圓滿增上行法而能圓滿初梵行法，無有此事。"如是以增上行與初梵行而為二種。 第三對中，僅僅離殺生等是離戒，其餘思等是不離戒，如是以離與不離而為二種。 第四對中，依止有兩種：渴愛依止和見依止。其中，"以此戒我將成為天人或某類天人"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.

我來幫你直譯這段巴利文: 7.50. 如此追求生存圓滿而產生的,這是依于渴愛的。以"通過戒得清凈"這樣的清凈見而產生的,這是依于見的。然而出世間的和作為其資糧的世間的,這是無依的,如是依于"有依"和"無依"而有兩種。 在第五對中,以時限來約定受持的戒是有時限的。受持終身並如是持續到命終的是盡形壽的,如是依于"有時限"和"盡形壽"而有兩種。 在第六對中,依于利養、名聲、親屬、肢體、生命而有限制的稱為有限的。與此相反的是無限的。這在《無礙解道》中也說:"什麼是有限的戒?有以利養為限的戒,有以名聲為限的戒,有以親屬為限的戒,有以肢體為限的戒,有以生命為限的戒。什麼是以利養為限的戒?在此有人因利養之故、以利養為緣、以利養為因而違犯已受持的學處,這就是以利養為限的戒。"以此方法也應詳述其他的。在無限的解答中也說:"什麼是不以利養為限的戒?在此有人因利養之故、以利養為緣、以利養為因,即使要違犯已受持的學處也不生起心,他怎麼會違犯呢?這就是不以利養為限的戒。"以此方法也應詳述其他的。如是依于"有限"和"無限"而有兩種。 在第七對中,一切有漏戒是世間的。無漏戒是出世間的。其中世間戒能帶來特殊的生存,也是解脫生存的資糧。如說:"律爲了防護,防護爲了無悔,無悔爲了喜悅,喜悅爲了喜,喜爲了輕安,輕安爲了樂,樂爲了定,定爲了如實知見,如實知見爲了厭離,厭離爲了離貪,離貪爲了解脫,解脫爲了解脫知見,解脫知見爲了無取般涅槃,談論爲了此義,商議爲了此義,親近爲了此義,傾聽爲了此義,即是心無所取著的解脫。"出世間戒能帶來解脫生存,也是省察智的基地。如是依于"世間"和"出世間"而有兩種。

1. 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.

我來幫你直譯這段巴利文: 12. 在三法中,第一組中,以低劣的欲、心、精進或觀察而生起的是低劣的。以中等的欲等而生起的是中等的。以殊勝的[欲等而生起的]是殊勝的。或者,為求名聲而受持的是低劣的。為求福果而[受持的]是中等的。依靠聖者身份而受持認為"這是應當做的"是殊勝的。或者,被"我是具戒者,而這些其他比丘是惡戒者、惡法者"這樣的自讚毀他等所染污的是低劣的。不被染污的世間戒是中等的。出世間[戒]是殊勝的。或者,依于渴愛而爲了獲得生存享樂而生起的是低劣的。爲了自己解脫而生起的是中等的。爲了一切眾生解脫而生起的波羅蜜戒是殊勝的。如是依于"低劣"、"中等"、"殊勝"而有三種。 在第二組中,想要捨棄不適合自己的[行為],以尊重自己、敬畏自己而生起的是自增上。想要避免世人誹謗,以尊重世間、敬畏世間而生起的是世間增上。想要尊崇法的偉大,以尊重法、敬畏法而生起的是法增上。如是依于"自增上"等而有三種。 在第三組中,在二法中所說的"依于"的,因為被渴愛、見解所執取,故是被執取的。作為凡夫賢者的道資糧和有學聖者的道相應[戒]是不被執取的。有學、無學的果相應[戒]是已平息的。如是依于"被執取"等而有三種。 在第四組中,不犯罪過而圓滿的,或者犯了[罪]后又作了懺悔的,那是清凈的。犯了罪而未作懺悔的是不清凈的。對事物或罪過或違犯有疑慮者的戒稱為疑慮戒。其中修行者應當清凈不清凈戒,對於疑慮[戒],不做有疑慮的事和違犯,"這樣會安樂"而去除疑慮。如是依于"清凈"等而有三種。 在第五組中,與四聖道和三沙門果相應的戒是有學的。與阿羅漢果相應的是無學的。其餘的是非有學非無學的。如是依于"有學"等而有三種。 在《無礙解道》中,因為在世間稱某些眾生的本性為戒,如所說"此人性喜樂,此人性痛苦,此人性爭吵,此人性裝飾",所以依那種方式說"三種戒:善戒、不善戒、無記戒"。如是依于"善"等也有三種。其中,不善[戒]在此處所說的戒的相等任何一點都不相符,所以在此不被提及,因此應當知道它的三種性如前所說。

1. 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

我來幫你直譯這段巴利文： 13. 在四法中，第一組四法中： 若人親近惡戒者，不親近具戒者； 違犯事物不見過，此人實為無智者。 多起邪思不護根，如是之人戒退失。 若人心生自滿足，以具足戒於此處； 于業處修習之中，不能生起意樂心。 僅以戒德生滿足，不為更高而努力； 此比丘之戒德行，唯成住分而不進。 若具戒者更努力，為求定境而精進； 此比丘之戒德行，必定趨向殊勝分。 不以戒德生滿足，精勤修習厭離法； 此比丘之戒德行，必定趨向通達分。 如是依于"退分"等而有四種。 在第二組四法中，為比丘制定的學處，以及他們從比丘尼的制定中應當護持的，這是比丘戒。為比丘尼制定的學處，以及她們從比丘的制定中應當護持的，這是比丘尼戒。沙彌和沙彌尼的十戒是未受具足戒。優婆塞和優婆夷以常戒方式的五學處，或有精進時的十戒，以布薩支的八戒，這是在家戒。如是依于"比丘戒"等而有四種。 在第三組四法中，北俱盧洲人的無違犯是自然戒。種姓、地區、外道各自的界限行為是習慣戒。如說："阿難，這是法性，當菩薩入母胎時，菩薩之母對男子不生起與欲樂相應的心。"如是所說的菩薩之母戒是法性戒。大迦葉等純凈有情和菩薩在那些出生中的戒是宿因戒。如是依于"自然戒"等而有四種。 在第四組四法中，世尊所說："在此比丘守護別解脫律儀而住，具足行為和行處，于微細罪過見怖畏而受持學習諸學處"，這稱為別解脫律儀戒。其次所說："他以眼見色已，不取相、不取隨相，因為若住于不防護眼根，則貪憂等惡不善法會隨之而來，為防護此而修行，護眼根，于眼根生起防護。以耳聞聲已...以鼻嗅香已...以舌嘗味已...以身觸觸已...以意知法已，不取相...于意根生起防護"，這是根律儀戒。對於為活命而制定的六學處的違犯，以及"欺詐、諂媚、暗示、貶抑、以利求利"等惡法而生起的邪命的離，這是活命遍凈戒。以"如理思惟而受用衣服，只爲了防護寒冷"等方式所說的以思惟而清凈的四資具受用是資具依止戒。 別解脫律儀戒

1. 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).

我來幫你直譯這段巴利文： 14. 這裡從開始依次解釋詞義並作出判定之說。"在此"是指在此教法中。"比丘"是指因為看見輪迴中的怖畏，或因為穿著破碎的衣等而得此稱呼的信心出家的良家子。"守護別解脫律儀"中，別解脫是指學處戒。因為誰護持它，它就解脫誰，使之脫離惡道等苦，所以稱為別解脫。防護稱為律儀，這是身語不違犯的名稱。別解脫即是律儀為別解脫律儀。以彼別解脫律儀而防護是守護別解脫律儀，意即已得到、具足。"而住"是指行持。"具足行為和行處"等的意義應當依已來的聖典方式理解。因為說： "具足行為和行處"是指有行為，有非行為。 其中什麼是非行為？身的違犯、語的違犯、身語的違犯，這稱為非行為。一切惡戒也是非行為。在此有人以竹器佈施、或缽佈施、或花果沐浴齒木佈施、或諂媚、或豆羹、或卑下、或作腿使者、或以其他任何佛所呵責的邪命活命，這稱為非行為。 其中什麼是行為？身的不違犯、語的不違犯、身語的不違犯，這稱為行為。一切戒律儀都是行為。在此有人不以竹器佈施、不以缽、不以花果、不以沐浴齒木佈施、不以諂媚、不以豆羹、不以卑下、不以作腿使者、不以其他任何佛所呵責的邪命活命，這稱為行為。 行處是指有行處，有非行處。 其中什麼是非行處？在此有人以妓女為行處，或以寡婦、或成年少女、或黃門、或比丘尼為行處，或以酒館為行處，或與國王、大臣、外道、外道弟子以不適宜的交際而住，或者那些無信、無凈信、非如水井、辱罵誹謗、欲不利、欲危害、欲不安、欲不安穩的家族對比丘、比丘尼、優婆塞、優婆夷，他親近、隨從、承侍如是的家族，這稱為非行處。 其中什麼是行處？在此有人不以妓女為行處⋯⋯不以酒館為行處，不與國王⋯⋯外道弟子以不適宜的交際而住，或者那些有信、有凈信、如水井、袈裟光明、聖者風氣、欲利益⋯⋯欲安穩的家族對比丘⋯⋯優婆夷，他親近、隨從、承侍如是的家族，這稱為行處。如是以此行為和此行處而親近、具近、到達、具達、達到、具足、成就，所以稱為"具足行為和行處"。

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.

我來幫你直譯這段巴利文： 在此也應以此方式理解行為和行處。非行為有兩種：身的和語的。其中什麼是身的非行為？在此有人即使在僧團中也無恭敬，推撞著長老比丘而站立，推撞著而坐，在前面站立，在前面坐，坐在高座，包著頭而坐，站著說話，揮舞手臂說話，當長老比丘們赤足經行時他穿鞋經行，當他們在低經行道經行時他在高經行道經行，當他們在地上經行時他在經行道經行，擠入長老比丘間而站立，擠入而坐，以座位阻擋新比丘，在浴室不問長老比丘就新增柴薪，關門，在浴場推撞著長老比丘而下水，在前面下水，推撞著而洗浴，在前面洗浴，推撞著而上岸，在前面上岸，進入俗家時推撞著長老比丘而行，在前面而行，超越長老比丘們在前面行走，在那些俗家的內室、隱密、遮蔽處，那裡有俗家婦女、少女坐著的地方，他也突然進入，甚至撫摸小孩的頭，這稱為身的非行為。 其中什麼是語的非行為？在此有人即使在僧團中也無恭敬，不問長老比丘就說法。解答問題，誦讀波羅提木叉，站著說話，揮舞手臂說話，進入俗家后對婦女或少女這樣說："某名某姓的，有什麼？有粥嗎？有飯嗎？有硬食嗎？我們要喝什麼？要吃什麼？要食用什麼？或者你們要給我什麼？"如此胡言，這稱為語的非行為。而它的對立面應當理解為行為。 又，比丘有恭敬、有禮貌，具足慚愧，善著衣、善披衣，以令人信樂的前行、後退、前視、旁視、屈伸、低眼的威儀，具足威儀，防護諸根門，飲食知量，修習警寤，具足正念正知，少欲、知足，精進努力，對細行謹慎行持，多有敬重恭敬而住，這稱為行為。如是應當理解行為。 行處有三種：依止行處、守護行處、繫縛行處。其中什麼是依止行處？具足十種論事功德的善友，依止他而聽聞未聞，凈化已聞，度脫疑惑，端正見解，使心清凈。或者隨學而在信增長，在戒、聞、舍、慧增長，這稱為依止行處。 什麼是守護行處？在此比丘進入俗家，行於街道時，低眼，視線僅及一尋，善防護而行，不看象，不看馬，不看車，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

我來幫你直譯這段巴利文： 5.372)，這稱為繫縛行處。如是以此行為和此行處而親近⋯⋯具足。因此也稱為具足行為和行處。 "于微細罪過見怖畏"是指對微小量的、非故意所犯的、學處、不善心生起等類的罪過習慣於見到怖畏。"受持學習諸學處"是指對於在諸學處中任何應當學習的，他都完全受持而學習。在此，以"守護別解脫律儀"為止，是以人為根本的教說顯示別解脫律儀戒。而"具足行為和行處"等一切，是爲了顯示如是修行者成就那戒、那修行而說，應當如是理解。 根律儀戒

1. 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.

我來為您翻譯這段巴利文： 15. 接下來所說的"他以眼見色"等方式顯示的根律儀戒，其中"他"是指安住于別解脫律儀戒的比丘。"以眼見色"是指以因緣上稱為眼根的、能夠看見色的眼識見到色。古德說："眼不能見色，因為無心；心不能見色，因為無眼；但當門和所緣相觸時，以眼凈色為所依的心能夠看見。這種說法就像'以弓射箭'等用具的說法一樣，所以'以眼識見色'才是這裡的正確含義。" "不取相"是指不取女相、男相或凈相等煩惱事的相，僅止於所見而已。"不取隨相"是指不取因為能顯示煩惱而被稱為隨相的手勢、足跡、微笑、言語、觀看等各種行相，只取其中真實的部分，就像住在支提山的大帝須長老一樣。 據說，當長老從支提山到阿努拉德普勒（今斯里蘭卡阿努拉德普勒）去托缽時，有一個家族的兒媳與丈夫吵架后，打扮得如天女一般，一大早從阿努拉德普勒出城往親戚家去，在路上看見長老後心生顛倒，大聲笑了起來。長老想"這是什麼"而看過去時，對她的牙齒生起不凈想，證得阿羅漢果。如此說： "見到她的牙骨，憶起舊時想， 長老住于彼處，證得阿羅漢果。" 她的丈夫跟在後面走來，看見長老后問道："尊者，您看見什麼女人嗎？"長老說： "我不知是女人，還是男人過， 只見骨聚集，行於大道上。" 關於"由此因緣"等，意思是：由於什麼原因，因為眼根不防護，以正念之門未防護眼根、眼門未關閉而住時，這些貪等法會流入、跟隨此人。"為防護而修習"是指爲了以正念之門關閉眼根而修習。如此修習者即是守護眼根，也稱為在眼根上生起防護。這裡雖然在眼根上沒有防護或不防護，因為依止眼凈色不會生起念或失念。但是當色所緣進入眼的範圍時，有分心生滅兩次之後，轉向作用的作意界生起后滅去。然後眼識執行見的作用。然後異熟意界執行領受作用。然後無因異熟意識界執行推度作用。然後無因唯作意識界執行確定作用而生起滅去，之後速行生起。

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

我來為您翻譯這段巴利文： 在那裡，無論是有分心的時候，還是轉向等任何一個時候，都沒有防護或不防護。但在速行的剎那，如果生起惡戒或失念或無知或不忍或懈怠，就成為不防護。這樣的不防護被稱為眼根不防護。為什麼？因為當這種情況存在時，門也不守護，有分心和轉向等路心也不守護。比如什麼？就像城市的四個城門不防護時，即使裡面的房門、倉庫、內室等都很好地防護著，城內的所有財物也是不受保護、不受看管的。因為盜賊可以從城門進入，想做什麼就做什麼。同樣地，當速行中生起惡戒等時，由於這種不防護，門也不守護，有分心和轉向等路心也不守護。 但當生起戒等時，門也受到守護，有分心和轉向等路心也受到守護。比如什麼？就像城門受到防護時，即使裡面的房屋等不受防護，城內的所有財物也是很好地受保護、受看管的。因為城門關閉時，盜賊就沒有辦法進入。同樣地，當速行中生起戒等時，門也受到守護，有分心和轉向等路心也受到守護。因此，在速行剎那生起的也被稱為眼根防護。 關於"以耳聞聲"等也是相同的道理。應當知道，這根律儀戒簡要來說就是以避免在色等對像上執取煩惱隨逐的相等為特相。 活命遍凈戒

1. 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).

我來為您翻譯這段巴利文： 16. 現在，在根律儀戒之後所說的活命遍凈戒中，關於為活命而制定的六學處，即："爲了活命，因為活命，惡欲者為欲所驅使而虛妄宣稱未證得的上人法，犯波羅夷。爲了活命，因為活命，從事媒介活動，犯僧殘。爲了活命，因為活命，說'住在你的精舍里的那位比丘是阿羅漢'，對於承認的人，犯偷蘭遮。爲了活命，因為活命，比丘無病為自己乞求美食而食用，犯波逸提。爲了活命，因為活命，比丘尼無病為自己乞求美食而食用，犯悔過。爲了活命，因為活命，無病為自己乞求湯或飯而食用，犯突吉羅。"如是制定的六學處。 關於詐騙等，這是聖典："什麼是詐騙？依附利養、恭敬、名聲的惡欲者為欲所驅使，以受用資具，或以含蓄暗示，或以威儀的擺佈、設定、安置、皺眉、作態等方式所進行的欺詐、詐騙、詐騙性，這稱為詐騙。 什麼是諂媚？依附利養、恭敬、名聲的惡欲者為欲所驅使，對他人的諂說、諂媚、交談、贊說、共贊、抬舉、共抬舉、稱揚、共稱揚、說悅意語、討好、如綠豆湯般柔順、奉承，這稱為諂媚。 什麼是暗示？依附利養、恭敬、名聲的惡欲者為欲所驅使，對他人作記號、示意、暗示、作暗示、含蓄的話、間接的話，這稱為暗示。 什麼是貶抑？依附利養、恭敬、名聲的惡欲者為欲所驅使，對他人的辱罵、誹謗、責難、輕蔑、共輕蔑、譏諷、共譏諷、詆譭、共詆譭、說不善、背後中傷，這稱為貶抑。 什麼是以利求利？依附利養、恭敬、名聲的惡欲者為欲所驅使，將從這裡得到的物品拿到那裡，或將從那裡得到的物品拿到這裡。這種以物品換取物品的追求、尋求、遍求、探求、搜求、遍搜求，這稱為以利求利。"

1. 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).

我來為您翻譯這段巴利文： 17. 這段聖典的含義應當這樣理解。首先在詐騙的解釋中，"依附利養、恭敬、名聲"是指依附、希求利養、恭敬和稱讚。"惡欲者"是指想要顯示不存在的功德者。"為欲所驅使"是指被慾望所損害、被折磨的意思。 此後，因為在《大義釋》中提到三種詐騙事，即依託受用資具、含蓄暗示和威儀。因此爲了說明這三種，才開始說"以受用資具等"。其中，對於被邀請接受衣服等並確實需要的人，由於惡欲而拒絕；當知道這些居士對自己已有堅定的信心后，他們又以"啊，大德少欲，不願接受任何東西，如果能接受一點點，那就是我們的善得"等各種方式供養精美的衣服等物，而他表現出只是爲了攝受他們才接受；從此以後，甚至引起他們用車載運供養的令人驚歎的行為，這就是所謂的依託受用資具的詐騙事。這在《大義釋》中說： "什麼是依託受用資具的詐騙事？這裡，居士們邀請比丘接受衣服、飲食、臥具、病人所需藥品等資具。他是惡欲者，為欲所驅使，想要衣服等資具，爲了得到更多而拒絕衣服，拒絕飲食，拒絕臥具，拒絕病人所需藥品等資具。他這樣說：'沙門要高貴的衣服做什麼？沙門從墳場、垃圾堆或商店收集破布做僧伽梨衣穿著才適合。沙門要高貴的飲食做什麼？沙門以乞食維生才適合。沙門要高貴的臥具做什麼？沙門住在樹下或露地才適合。沙門要高貴的病人所需藥品做什麼？沙門用陳腐的尿或阿摩勒果片做藥才適合。'因此他穿著粗劣的衣服，食用粗劣的飲食，使用粗劣的臥具，使用粗劣的病人所需藥品。居士們知道他：'這位沙門少欲、知足、遠離、不與眾交際、精進、持頭陀行。'他們更多地邀請他接受衣服等資具。他這樣說：'由於三種目前因緣，有信的善男子得到許多福德：由於信的當前因緣，有信的善男子得到許多福德；由於施物的當前因緣...由於應供者的當前因緣，有信的善男子得到許多福德。你們有這信心，又有施物，我是接受者，如果我不接受，你們就會失去功德，我不需要這個。但是爲了憐憫你們，我接受。'因此他接受許多衣服，接受許多飲食...藥品資具。這種皺眉、作態、詐騙、行騙、詐騙性，這就是依託受用資具的詐騙事。"

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.

我來為您翻譯這段巴利文： 對於惡欲者，通過暗示證得上人法的言語使人驚歎，這應當知道是所謂的含蓄暗示的詐騙事。如說： "什麼是所謂的含蓄暗示的詐騙事？這裡有些人是惡欲者，為欲所驅使，想要得到尊敬，想'人們會這樣尊敬我'，而說與聖法相關的話：'穿這樣衣服的沙門是大有威德的'他這樣說。'使用這樣的缽、銅盤、水器、濾水器、鑰匙、腰帶、涼鞋的沙門是大有威德的'他這樣說。'有這樣的戒師、阿阇黎、同戒師、同阿阇黎、朋友、熟人、親密者、同伴的，住在這樣的精舍、重閣、宮殿、洞窟、石窟、小屋、尖頂屋、高閣、閣樓、集會堂、涼亭、樹下的沙門是大有威德的'他這樣說。或者說'這位沙門是精進者、警覺者、嚴謹者、說法者、善於言談者，他獲得如此寂靜的禪定'，他說這樣深奧、隱秘、微妙、隱藏、出世間、與空性相應的話。這種皺眉、作態、詐騙、行騙、詐騙性，這就是所謂的含蓄暗示的詐騙事。" 對於惡欲者，通過爲了得到尊敬而擺出的威儀使人驚歎，這應當知道是依託威儀的詐騙事。如說："什麼是所謂的依託威儀的詐騙事？這裡有些人是惡欲者，為欲所驅使，想要得到尊敬，想'人們會這樣尊敬我'，安排走姿，安排站姿，安排坐姿，安排臥姿，刻意地走，刻意地站，刻意地坐，刻意地臥，裝作入定地走，裝作入定地站、坐、臥，在人前裝作禪修。這種威儀的擺佈、設定、安置、皺眉、作態、詐騙、行騙、詐騙性，這就是所謂的依託威儀的詐騙事。" 其中，"所謂的依託受用資具"是指被稱為依託受用資具或以受用資具所稱的。"含蓄暗示"是指近邊的言語。"威儀"是指四威儀。"擺佈"等，"設定"是指恭敬地設定。"設定"是指設定的樣子。"安置"是指精心安排，即是說使之莊嚴。"皺眉"是指通過顯示處於精進最前位而作皺眉，即是說收縮面部。"常作皺眉者"為"皺眉者"。"皺眉者的狀態"為"皺眉性"。"詐騙"是指使人驚歎。"行詐騙"是詐騙者的行為。"詐騙性"是詐騙的狀態。 在諂媚的解釋中，"諂說"是指看見來到精舍的人就說："諸位為何而來？是來邀請比丘嗎？如果是這樣，你們先去，我拿著缽跟在後面來。"這樣從開始就諂說。或者推舉自己說："我是帝須，國王對我有信心，某某大臣對我有信心。"這樣推舉自己的諂說是諂說。"諂媚"是指被問到時作如前所說的諂媚。"交談"是指當居士厭煩時，害怕而一再給他們機會好好諂說。"贊說"是指說"大富翁、大船主、大施主"這樣抬舉著說。"共贊"是指從各方面抬舉著說。

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.

我來為您翻譯這段巴利文： "抬舉"是指說："優婆塞們，從前在這樣的時候你們佈施新物，現在為什麼不佈施？"直到他們說"我們會佈施，尊者，只是找不到機會"等，這樣一再地提升、纏繞。或者看見手中拿著甘蔗就問："優婆塞們，這是從哪裡拿來的？""從甘蔗田，尊者。""那裡的甘蔗甜嗎？""尊者，吃了就知道。""優婆塞，可以給比丘甘蔗。"即使他們推辭，這樣的纏繞言語稱為抬舉。從各方面反覆抬舉是共抬舉。 "稱揚"是指"這個家族只認識我，如果那裡有佈施物，只佈施給我"，這樣舉揚稱讚是稱揚，即是說稱讚。這裡應當說油商的故事。從各方面反覆稱揚是共稱揚。 "說悅意語"是指不考慮是否合乎真實、合乎法，只是反覆說討人喜歡的話。"討好"是指卑下的行為，把自己一再放在低處行事。"如綠豆湯般柔順"是指像綠豆湯一樣。就像煮綠豆時只有一些不熟，其餘的都熟了，同樣地，這個人的話只有一點是真實的，其餘都是虛妄的，這樣的人稱為"如綠豆湯者"。這種狀態是"如綠豆湯般柔順"。"奉承"是指奉承的狀態。如同奶媽用手臂或肩膀抱著家族的孩子，意思是扶持。這種奉承的行為是"奉承行"。奉承行的狀態是"奉承"。 在暗示的解釋中，"記號"是指任何能使他人產生布施資具想的身語行為。"示意"是指看見人拿著硬食離去時問："得到什麼硬食？"等方式的作記號。"暗示"是指與資具相關的話。"作暗示"是指看見牧童就問："這些牛犢是產奶的母牛的犢子還是隻能得到酪的母牛的犢子？"當回答"是產奶的母牛的犢子，尊者"時，就說："不是產奶的母牛的犢子，如果是產奶的母牛的犢子，比丘們也能得到奶。"用這樣的方式告訴那些孩子的父母，使他們佈施牛奶等的作暗示。"含蓄的話"是指靠近后說話。這裡應當說常去俗家的比丘的故事。 據說，一個常去俗家的比丘想吃飯就進入家裡坐下。看見他后不想佈施的主婦說"沒有米"，裝作要去拿米一樣到鄰居家去。比丘進入內室觀看，看見門角有甘蔗，容器里有糖，籃子里有鹹魚片，甕里有米，罐里有酥油，就出來坐著。主婦回來說"沒有得到米"。比丘說："優婆塞女，'今天不會有齋飯'的徵兆早就看到了。""什麼徵兆，尊者？""我看見門角放著的甘蔗像蛇，看著要打它時，看見容器里放著的糖塊像石頭，被石塊打中的蛇在籃子里做出像鹹魚片的伸展，它要咬那石塊時露出像甕里的米一樣的牙齒，它發怒時從口中流出的帶毒的唾液像罐里的酥油。"她想"不能欺騙這禿頭"，就給了甘蔗，煮了飯，連同酥油、糖、魚一起全部給了。這樣靠近后說話應當知道是含蓄的話。"間接的話"是指轉說使得到那個的話。

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

我來為您翻譯這段巴利文： 在貶抑的解釋中，"辱罵"是指以十種辱罵事而辱罵。"誹謗"是指輕蔑地說話。"責難"是指以"無信仰、無信心"等方式指責過失。"輕蔑"是指用言語抬舉說"不要在這裡說這個"。從各方面以事實和理由作輕蔑是共輕蔑。或者看見不佈施的人說"啊，真是施主"這樣的抬舉是輕蔑。說"大施主"這樣很好地抬舉是共輕蔑。"譏諷"是指"這個人活著有什麼用，只吃種子"這樣嘲笑。"共譏諷"是指"為什麼說他不佈施？他總是對所有人說'沒有'"這樣更好地嘲笑。"詆譭"是指使達到不佈施或惡名。從各方面詆譭是共詆譭。"說不善"是指"他會因為怕有惡名而給我"，從一家到另一家，從一村到另一村，從一地區到另一地區傳播惡名。"背後中傷"是指在面前說甜言，背後說惡名。這就像對不能面對面看的人在背後吃肉一樣，所以稱為背後中傷。"這稱為貶抑"是因為像用竹條擦去別人的功德，或者像研磨香料般碾碎他人的功德來尋求利養，所以稱為貶抑。 在以利求利的解釋中，"以利求利"是指追求。"從這裡得到"是從這家得到。"在那裡"是在某家。"追求"是希求。"尋求"是追尋。"遍求"是反覆追尋。這裡應當講述從開始把所得到的施食給各家的孩子，最後得到乳粥而離去的比丘的故事。"探求"等是"追求"等的同義詞，所以"追求"即是"探求"，"尋求"即是"搜求"，"遍求"即是"遍搜求"。這裡應當如此理解配對。這是詐騙等的含義。 現在關於"如是等惡法"中，以"等"字應當理解包括《梵網經》中所說的"或有一些沙門婆羅門食用信施食物后，以這樣的畜生明邪命維生。即：占相、占兆、占夢、占相、占鼠咬、火祭、杓祭"等諸多惡法。如是，由於違犯這些為活命而制定的六學處，以及這些"詐騙、諂媚、暗示、貶抑、以利求利"等惡法而生起的邪命，從一切種類的邪命中離，這就是活命遍凈戒。這裡的詞義是：依此而活命為活命。是什麼？尋求資具的努力。遍凈是清凈。活命的遍凈為活命遍凈。 資具依止戒

1. 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.

我來為您翻譯這段巴利文： 18. 現在，在此之後所說的資具依止戒中，"如理思維"是指以方法、途徑思維而知，即是思察的意思。這裡應當知道以"爲了防禦寒冷"等方式所說的思察就是"如理思維"。其中，"衣"是指內衣等任何一種。"受用"是指使用，或穿著或披覆。"只是爲了"是指限定目的的確定語，因為修行者受用衣服的目的只是爲了防禦寒冷等，不超過這些。"寒冷"是指由於內在界的擾動或外在季節的變化而生起的任何寒冷。"防禦"是指爲了抵擋。爲了不使身體生病，爲了去除它。因為身體被寒冷所侵時，心散亂就不能如理精進，所以世尊允許爲了防禦寒冷而受用衣服。一切處都是這個道理。這裡"熱"是指火熱。應當知道它在林火等中出現。在"虻、蚊、風、日曬、爬行類的觸"中，"虻"是指叮咬蒼蠅，也稱為盲蠅。"蚊"就是蚊子。"風"是有塵無塵等種類。"日曬"是指太陽的熱。"爬行類"是指任何爬行的長形動物如蛇等，它們的觸有兩種：咬觸和碰觸，披著衣服坐著的人不會受到傷害，所以在這樣的地方爲了防禦它們而受用。再次說"只是爲了"是爲了顯示確定目的的限定，因為遮蔽羞處是確定的目的，其他的是偶爾才有。其中"羞處"是指那些私密處。因為在暴露任何身體部位時，令慚愧破壞消失，由於破壞慚愧，所以稱為羞處。爲了遮蔽那羞處是"爲了遮蔽羞處"。也有"爲了遮蔽羞處"的讀法。 "飲食"是指任何食物。因為任何食物因為比丘以乞食方式落入缽中，所以稱為飲食。或者說飲食是食物的收集，即是說在各處所得到的施食的彙集、集合。"不為嬉戲"是說不像村童等爲了嬉戲，即是說不為遊戲的緣故。"不為驕慢"是說不像拳擊手等爲了驕慢，即是說不為力量的驕慢和男子氣概的驕慢的緣故。"不為裝飾"是說不像後宮女人或妓女等爲了裝飾，即是說不為使身體各部豐滿的緣故。"不為莊嚴"是說不像舞者演員等爲了莊嚴，即是說不為使膚色明亮的緣故。這裡"不為嬉戲"是爲了斷除以癡為依的說的。"不為驕慢"是爲了斷除以瞋為依的說的。"不為裝飾、不為莊嚴"是爲了斷除以貪為依的說的。"不為嬉戲、不為驕慢"是爲了防止自己生起結縛說的。"不為裝飾、不為莊嚴"是爲了防止他人生起結縛說的。應當知道以這四種也說明了斷除不如理行和耽著欲樂。

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.

我來為您翻譯這段巴利文： "只是爲了"意義如前所說。"這個身體"是指這個由四大種構成的色身。"維持"是爲了相續維持。"存續"是爲了活動不斷絕，或爲了長時間存續。如同破舊房屋的主人支撐房屋，如同車伕潤滑車軸，他受用飲食是爲了身體的維持和存續，不是爲了嬉戲、驕慢、裝飾、莊嚴。而且"維持"是命根的代名詞，因此"爲了這個身體的維持和存續"也應當知道是說爲了使這個身體的命根持續。"爲了止息傷害"，這裡傷害是指以造成損害意義的飢餓。他受用飲食也是爲了止息它，如涂敷傷口，如對治冷熱等。"爲了資助梵行"是爲了資助整個教法梵行和道梵行。因為他依靠受用飲食而得的體力，通過實踐三學而爲了越度有的曠野而行道，爲了資助梵行而受用，如爲了越度曠野而食兒子肉，如爲了渡河而用筏。

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.

我來為您翻譯這段巴利文： 如用筏渡河，如用船渡海。 "我將消除舊受，不生新受"，是說通過受用這飲食，我將消除舊的飢餓之受，而不會像無限制飲食導致的手抖病、外衣病、翻肚病、烏鴉死亡病、吐食病等婆羅門中的任何一種那樣生起新的受，如病人服藥一樣。或者說，現在由於不適當的無限制飲食，依靠舊業的緣故而生起的稱為舊受。以適當的有限飲食消除它的緣故，我將消除那舊受。現在由於造作不當受用的業積累，依靠將來生起而稱為新受。以正當受用不生起它的根源，不生新受，這裡應當如此理解意義。至此應當知道已經說明了正當受用的攝持，斷除自我折磨的實踐，不捨棄如法的快樂。 "我將有活力"是說通過適量受用，由於沒有斷絕命根、破壞威儀的危險，我將有稱為長時活動的活力，這個身體依靠這資具而住，如病人爲了生存而服藥。"無過失和安住"是說通過避免不當的尋求、接受、受用而無過失，通過適量受用而安住。由於不適當的無限制受用而生起不樂、懈怠、打呵欠。或者說由於沒有智者譴責等過失而無過失，由於適當適量飲食而生身體力量而安住。或者說通過避免飽食撐腹而斷除臥樂、靠樂、睡眠樂而無過失，通過減少四五口量的食物而使四威儀適合而安住。如說： "不食四五口， 應當飲些水； 足夠比丘住， 心志已遠離。" 至此應當知道已經說明了目的的攝持和中道。 "住處"是住和坐。因為在任何地方睡臥，無論是在精舍還是半屋等，那是住。在任何地方坐，那是坐。把這兩者合在一起稱為住處。"爲了消除季節的危險和樂於獨處"，季節由於具有危害性而成為季節的危險。爲了消除季節的危險和爲了樂於獨處。通過受用住處應當消除那能造成身體疾病和心散亂的不適季節，爲了消除它和爲了獨處之樂的意思。雖然以防禦寒冷等已經說明了消除季節的危險。但是如同在受用衣服時說遮蔽羞處是確定的目的，其他是偶爾才有，這裡也應當知道是針對確定的消除季節的危險而說的。或者說，上述這種季節就是季節。危險有兩種：顯明的危險和隱藏的危險。其中，顯明的危險是獅子、虎等。隱藏的危險是貪、瞋等。在那裡由於不防護和看到不適當的色等而不造成傷害，比丘如此了知、思察而受用那住處，應當知道是如理思維而受用住處以消除季節的危險。

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

1. 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.

我來為您翻譯這段巴利文： "病者資具藥"中，因為對治病而稱為資具，意思是說去除對抗。這是任何適宜物的代名詞。因為醫生的工作被允許，所以稱為藥。病者資具即是藥，是病者資具藥，意思是說任何對病人適宜的醫生工作，如油、蜜、糖等。"資具"在"以七種城市資具善加防護"等處是說輔助。在"車以戒為資具，禪定為軸，精進為輪"等處是說裝飾。在"這些是出家者應當集聚的生活資具"等處是說資材。這裡資材和輔助都適合。因為那病者資具藥是生命的輔助，不讓致命的病生起而保護，也是資材。因為能使它長時存續，是它的因緣，所以稱為資具。如是病者資具藥和它的資具為病者資具藥資具。那病者資具藥資具，意思是說任何對病人適宜的、醫生所允許的油、蜜、糖等生命資具。"已生"是指已產生、已存在、已出現。"病苦的"中，病是界的擾動，以及由此生起的麻風、腫瘤、瘡等。因為從病生起而稱為病苦的。"諸受"是指苦受、不善異熟受。那些病苦的諸受。"爲了無惱害的最上"是爲了無苦的最上。意思是直到那苦全部斷除為止。 如是，這依託資具戒的特相簡要來說應當知道是如理思維受用資具。這裡的詞義是：衣服等因為依靠、依止而受用時眾生前進運作，所以稱為資具。依止那些資具為依託資具。 成就四遍凈的方法 19. 在這四種戒中，應當以信成就波羅提木叉律儀。因為它是以信為成就，因為學處的制定超越聲聞的境界。這裡學處制定的不可非議是例證。因此，應當以信完全受持如所制定的學處，即使對生命也不顧惜而善加成就。如說： "如鷓鴣護蛋， 野牛護尾毛， 如母護愛子， 如人護一目， 如是護持戒， 常恭敬善美。" 又說："如是波呵羅，我為聲聞制定的學處，我的聲聞弟子們即使爲了生命也不違犯。"

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.

我來為您翻譯這段巴利文： 8.19. 在這個意義上應當知道長老們在森林中被盜賊捆綁的故事。 據說，在大路森林中，盜賊們用黑藤捆綁長老使他躺下。長老就在躺著的狀態增長觀禪七天，證得不還果，就在那裡命終生於梵天界。 另一位長老在銅葉洲（現斯里蘭卡）被用腐藤捆綁躺下。當林火來臨時，他不斷藤就開始修觀，成為俱解脫而般涅槃。誦長部的阿跋雅長老與五百比丘一起來到，看見后火化長老的遺體並建造塔廟。因此其他有信仰的善男子也應： "清凈波羅提木叉，寧可捨去生命， 世尊所制定者，不破戒律儀。" 如同波羅提木叉律儀以信，如是根律儀應以念成就。因為它是以念為成就，因為以念確立的諸根不為貪等所流。因此，應當憶念如"諸比丘，寧可用燃燒、熾燃、發光的鐵棒燒壞眼根，也不應在眼所識的色中執取細相、總相"等方式的火燃經，以不忘失的念遮止在色等境中眼門等生起的識為貪等所流的執取相等，應當這樣善加成就它。因為如果不這樣成就它，波羅提木叉律儀戒也不會持久，不會長存，如同未善加護持枝葉的莊稼。他會被煩惱盜賊所害，如同敞開門戶的村落被他人的掠奪者所害。貪慾會穿透他的心，如雨水穿透茅屋。如說： "於色聲及味，香觸當護根， 此門若開放，不護不防守， 如村為他掠，盜賊來侵害。" "如同茅屋漏，雨水得滲透， 如是心未修，貪慾得滲透。" 但是當它善加成就時，波羅提木叉律儀戒也會持久，會長存，如同善加護持枝葉的莊稼。他不會被煩惱盜賊所害，如同善加關閉門戶的村落不被他人的掠奪者所害。貪慾不會穿透他的心，如雨水不穿透善覆的屋。如說： "於色聲及味，香觸當護根， 此門善關閉，善護善防守， 如村不為他，盜賊來侵害。" "如同善覆屋，雨水不滲透， 如是心善修，貪慾不滲透。" 這是最極端的教說。 這個心迅速轉變，因此生起貪慾時應以不凈作意驅除而成就根律儀，如新出家的婆耆舍長老一樣。 據說，長老新出家時乞食，看見一個女人生起貪慾。於是對阿難長老說： "欲貪在焚燒，我心被熾燃， 請說息滅法，瞿曇悲愍我。" 長老說： "因為想顛倒，你心被熾燃， 應避凈相離，與貪慾相應， 修習不凈心，專一善等持。"

1.212; theragā. 1233-1234);

『『Saṅkhāre parato passa, dukkhato no ca attato;

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

我來為您翻譯這段巴利文： "諸行視為他，是苦非是我， 熄滅大貪慾，莫再受焚燒。"

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.

我來為您翻譯這段巴利文： 長老驅除貪慾後去乞食。而且，想要圓滿根律儀的比丘應當像住在庫蘭達大窟的質多笈多長老和住在盜賊大寺的大密多長老那樣。據說，在庫蘭達大窟有七佛出家的精美壁畫，許多比丘遊行參觀住處時看見壁畫說："尊者，壁畫很精美。"長老說："賢友們，我在窟中住了六十多年，連壁畫是否存在我都不知道，今天依靠有眼的人才知道。"據說長老住了這麼長時間，從未睜眼仰望過洞窟。在洞窟門口有一棵大鐵木樹，他也從未向上看過。每年看見落在地上的花蕊才知道它開花了。 國王聽聞長老的功德成就，想要禮拜他，派人請三次長老都不來，就在那村莊讓年輕孩子的母親們綁住乳房，說："在長老不來之前，不要讓嬰兒得到乳汁。"長老悲憫嬰兒們而去了大村。國王聽說后說："去吧，請長老進來，我要受戒。"讓他進入內宮，禮拜供養后說："尊者，今天沒有時間，明天我要受戒。"拿著長老的缽，稍微送一下，與王后一起禮拜后回去。長老不管是國王禮拜還是王后禮拜，都只說："大王，愿你快樂。"就這樣過了七天。比丘們說："尊者，國王禮拜時，王后禮拜時，你都只說'大王，愿你快樂'。"長老說："賢友們，我不區分是國王還是王后。"七天後國王想"長老在這裡住得不舒服"就放他回去。他回到庫蘭達大窟，夜間登上經行道。住在鐵木樹的神拿著火炬站立。這時他的業處變得極為清凈明顯。長老想"為什麼今天我的業處格外明顯"而歡喜，在中夜時分過後震動整座山而證得阿羅漢果。因此其他希求自利的善男子也應： 如猴在林野，如鹿在深山， 如愚人驚惶，不應眼遊移。 應當垂下眼，見一軛之地， 不隨猿猴心，放逸而遊蕩。

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.

我來為您翻譯這段巴利文： 大密多長老的母親生了毒瘡病，她的女兒出家為比丘尼。她對女兒說："去吧，尊者，去見你哥哥，告訴他我身體不適，帶些藥來。"她去告訴了。長老說："我不知道如何收集根藥等來煮藥，但是我會告訴你藥方——自從我出家以來，從未以貪俱之心破壞諸根看異性之色，以此真實語愿我母親安樂。去說這些話並按摩優婆夷的身體。"她去告知此事並如此做。優婆夷的瘡立即如泡沫般消失不見，她起身說："如果正等覺者在世，為何不用手網摸摸像我兒子這樣的比丘的頭呢？"說出這歡喜的話。因此： 如其他善男子，出家于教中， 應如密多長老，住于根律儀。 如同根律儀以念，如是活命遍凈應以精進成就。因為它是以精進為成就，因為正精進者能斷除邪命。因此，應捨棄不當尋求非正當，以精進通過乞食行等正當尋求而成就它，如同避開毒蛇一樣只受用清凈獲得的資具而避開不清凈獲得的。其中，未受持頭陀支者從僧團、從眾、從說法等功德而信樂的居士處獲得的資具稱為清凈獲得。而通過乞食行等則是極清凈獲得。已受持頭陀支者通過乞食行等，從對他的頭陀功德信樂者處依頭陀規則獲得的稱為清凈獲得。當有治療一種病的腐敗訶梨勒和四甜品時，想到"四甜品其他梵行者也會食用"而只食用訶梨勒片的人，他的頭陀支受持是適當的。這樣的人稱為"最上聖種比丘"。在這些衣服等資具中，任何比丘凈化活命時，對衣服和飲食不可以作暗示、明示、迂迴說、乞求。但對住處，未受持頭陀支者可以作暗示、明示、迂迴說。其中，暗示是為住處做土地整理等時，居士問"尊者，在做什麼？誰在讓做？"時回答"沒有誰"，或其他類似的暗示行為。明示是說"優婆塞，你們住在哪裡？""在殿堂，尊者。""優婆塞，比丘沒有殿堂可住"等話，或其他類似的明示行為。迂迴說是說"比丘僧團的住處狹窄"等話，或其他類似的間接說法。對藥一切都可以。但是這樣獲得的藥在病癒后可否服用？ 其中，持律者說："世尊已給予門路，所以可以。"但經師們說："雖然沒有罪，但損害活命，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.

我來為您翻譯這段巴利文： 但若有人即使世尊允許的暗示、明示、迂迴說、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過明示等而獲得的資具，這樣的人稱為"最上苦行者"，如舍利弗長老一樣。 據說，這位尊者有一次為增長遠離，與大目犍連長老一起住在某處林中，有一天他生起腹部風病而生劇痛。大目犍連長老傍晚去看望他，見長老躺著，問起情況后又問："賢友，以前什麼能使你好轉？"長老說："賢友，在家時我母親用酥油、蜜、糖等調製的純乳粥使我好轉。"這位尊者說："好吧，賢友，如果我們有功德，也許明天能得到。" 住在經行道盡頭樹上的神聽到他們的談話，想"明天我要為尊者得到粥"，立即去到長老的護持家庭，附在長子身上造成痛苦。然後對聚集來治病的親戚說："如果明天你們為長老準備這樣的粥，我就放他。"他們說："即使你不說，我們也常常供養諸長老。"第二天準備了這樣的粥。 大目犍連長老清晨來說："賢友，在我乞食回來之前請留在這裡"，就進村去。那些人迎出來，接過長老的缽，裝滿所說那種粥給他。長老作出要走的樣子。他們說："尊者請食用，我們還要再給"，讓長老吃后又裝滿一缽給他。長老去說："來吧，賢友舍利弗，請食用。"長老看見它想"這粥很精美，是怎麼得來的？"見到它的來由后說："賢友目犍連，這是不該受用的缽食。"這位尊者連'像我這樣的人帶來的缽食他都不受用'的念頭都沒有生起，一聽就拿著缽口把它倒在一邊。粥一落地長老的病就消失了，從此四十五年都沒有再發生。然後他對大目犍連說："賢友，依靠語言表示而得來的粥，即使腸子出來在地上爬行也不適合食用。"並說出這些偈頌： "由語言表示，而得蜜乳粥， 若我食用它，活命受譴責。 即使我腸子，出來外面爬， 我不破活命，即使捨生命。 我令己心喜，避免非尋求， 我不作佛陀，呵責非尋求。" 這裡也應該講住在奇拉古姆巴的食芒果大帝須長老的故事。如是一切： "明智者不生，非尋求之心， 信心出家者，應凈化活命。" 如同活命遍凈以精進，如是依託資具戒應以慧成就。因為它是以慧為成就，因為有慧者能見資具的過患與功德。因此，應捨棄對資具的貪著，如上所說的方法以慧省察而受用如法平等獲得的資具而成就它。

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.

我來為您翻譯這段巴利文： 其中省察有兩種：在獲得資具時和在使用時。因為即使在獲得時以界或不凈的方式省察而收存的衣服等，之後使用時也是無過的，在使用時也是。這裡這是決定性的判斷： 有四種受用：盜用、負債用、繼承用、主人用。其中，即使坐在僧團中受用的破戒者的受用稱為盜用。持戒者不省察而受用稱為負債用。因此衣服應在每次使用時省察，飲食應在每口時省察，如果做不到這樣，就應在食前、食后、初夜、中夜、后夜省察。如果不省察就天亮了，就處在負債受用的地位。住處也應在每次使用時省察。藥在接受時和使用時都需要念住因緣。雖然如此，在接受時念住而在使用時不念住才有罪，而在接受時不念住但在使用時念住則無罪。 有四種清凈：懺悔清凈、防護清凈、尋求清凈、省察清凈。其中，波羅提木叉律儀戒稱為懺悔清凈，因為它通過懺悔而清凈所以稱為懺悔清凈。根律儀戒稱為防護清凈，因為它通過"我不再這樣做"的心的決意防護而清凈，所以稱為防護清凈。活命遍凈戒稱為尋求清凈，因為它捨棄非法尋求而以法平等獲得資具，由於尋求清凈所以稱為尋求清凈。依託資具戒稱為省察清凈，因為它通過如上所說的省察而清凈，所以稱為省察清凈。因此說"在接受時不念住但在使用時念住則無罪"。 七種有學聖者的資具受用稱為繼承受用。因為他們是世尊之子，所以作為父親所有資具的繼承者而受用那些資具。他們是受用世尊的資具，還是受用居士的資具呢？即使是居士供養的，因為是世尊允許的所以成為世尊所有，因此應知是受用世尊的資具。法嗣經是這裡的證明。 漏盡者的受用稱為主人受用。因為他們超越了貪愛的奴役，所以作為主人而受用。 在這些受用中，主人受用和繼承受用對一切人都合適。負債受用不合適。對盜用更無須說了。而這持戒者的省察受用，因為它與負債受用相反，所以是無債受用，或者歸入繼承受用。因為持戒者由於具足這個學處而被稱為有學。在這些受用中，因為主人受用最上，所以希求它的比丘應以上述的省察來省察而受用，成就依託資具戒。這樣做的人就是盡責者。如說： "缽食與精舍，臥具及清水， 洗滌僧伽梨，聽聞善逝法， 上智慧聲聞，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

1. 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.

我來為您翻譯這段巴利文： "因此對於缽食和住處， 水及僧伽梨污垢洗， 於此諸法不染著， 如蓮葉上之水珠。 適時從他得施予， 于嚼食飲食臥具中， 念住知量常安立， 如涂敷傷口令癒合。 如荒野食子肉般， 又如車軸塗油脂， 如是受用飲食時， 為活命而不貪著。" 這裡應當講述關於外甥僧護沙彌圓滿實踐這個依託資具戒的故事。他如法省察而受用。如他所說： "和尚見我食用，精美熟米飯， '沙彌你不要，燒舌無節制。' 聽聞和尚語，我生起厭離， 一座思惟后，證得阿羅漢。 我今志願滿，如十五月圓， 一切漏已盡，不再有後有。" "因此其他欲求，滅盡諸苦者， 如理善省察，應受用資具。" 如是以波羅提木叉律儀戒等分為四種。 第一戒品五法 20. 在五分類的第一組五法中，應當知道以未具足戒等的方式理解。這在無礙解道中說： "什麼是有邊際清凈戒？未具足戒者的有邊際學處，這是有邊際清凈戒。什麼是無邊際清凈戒？具足戒者的無邊際學處，這是無邊際清凈戒。什麼是圓滿清凈戒？善凡夫修習善法，在有學邊際圓滿行持，對身命無執著，捨棄生命，這是圓滿清凈戒。什麼是無執著清凈戒？七種有學的戒，這是無執著清凈戒。什麼是寂靜清凈戒？如來聲聞漏盡者、辟支佛、如來阿羅漢正等覺者的戒，這是寂靜清凈戒。"

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.

我來為您翻譯這段巴利文： 其中，應知未具足戒者的戒因為在數量上有邊際所以稱為有邊際清凈戒。具足戒者的戒—— "九萬億又有，八千一百億， 五千萬又加，三十六種戒。 這些律儀戒，正覺所宣說， 以省略方式，顯示律儀學。" ——雖然如此在數量上有邊際，但是因為就完全受持而言，以及就利養、名譽、親屬、肢體、生命等方面沒有可見邊際而言，稱為無邊際清凈戒，如住在奇拉古姆巴的食芒果大帝須長老的戒一樣。因為這位尊者： "為肢體舍財，為命護肢體， 念持正法者，舍一切無執。" ——不捨棄這善人隨念，即使在生命危險時也不違犯學處，依靠這無邊際清凈戒，就在優婆塞背後證得阿羅漢果。如說： "非父亦非母，非親非眷屬， 能作如此事，為持戒緣故。 生起厭離心，如理善思惟， 站在他背後，證得阿羅漢。" 善凡夫的戒從受具足戒開始，如清洗過的純寶石，如善加工過的黃金，因為極其清凈，即使一念間也沒有垢染，成為證得阿羅漢的基礎，因此稱為圓滿清凈，如大僧護和外甥僧護長老一樣。 據說大僧護長老過了六十歲時躺在臨終床上，比丘僧團問他證得出世間法。長老說："我沒有出世間法。"於是他的侍者年輕比丘說："尊者，人們以為你已入涅槃，十二由旬內的人都集合來了，如果你作為凡夫逝世，大眾會後悔的。""賢友，我因為想見彌勒世尊而沒有修習觀。那麼請扶我坐起來給我機會。"他扶長老坐起來後走出去。長老在他剛出去時就證得阿羅漢果，打了響指為訊號。僧團集合說："尊者，在這樣的臨終時證得出世間法，你做了難事。""賢友們，這不難，我要告訴你們什麼是難——賢友們，從出家以來，我看不到有因為不念住而由無知所造的業。"他的外甥也在五十歲時同樣證得阿羅漢果。 "少聞且不持，戒律不安住， 二者皆受訶，戒與聞皆缺。 少聞能安住，戒律善安住， 贊其持戒性，聞法得成就。 多聞不安住，戒律無安住， 訶其戒有缺，聞法無成就。 多聞善安住，戒律善安住， 二者皆受贊，戒與聞具足。 多聞持法者，具慧佛弟子， 如純金瓔珞，誰能來誹謗？ 諸天亦讚歎，梵天所稱讚。"

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.

我來為您翻譯這段巴利文： 應當知道有學的戒因為不被見執所執著，或者凡夫的戒不被貪執所執著，稱為無執著清凈戒，如庫圖姆比之子帝須長老的戒一樣。這位尊者依靠這樣的戒想要確立于阿羅漢果，對敵人說： "即使打斷雙足，我也會教化你們， 我厭惡羞恥于，帶貪而死亡。 如是我思惟已，如理善思維， 在黎明到來時，證得阿羅漢。"

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.

我來為您翻譯這段巴利文： 另有一位大長老重病臥床，連自己用手吃飯都不能，躺在自己的大小便中翻滾，一位年輕比丘看見后說："啊，生命行實在痛苦。"大長老對他說："賢友，我現在死後必定獲得天界的快樂，對此我毫無懷疑，但是破戒而得的快樂就像舍戒還俗后所得的一樣。"說完"我要與戒一起死"，就躺在那裡觀察那個病，證得阿羅漢果後用這些偈頌向比丘僧團宣說： "我被某種病觸惱， 病痛劇烈身苦迫， 此身迅速將枯萎， 如花曝曬塵土中。 非妙說為妙，不凈思為凈， 種種尸穢滿，不見真實相。 呸！我病重腐朽身，臭穢不凈多疾病， 眾生於此生放逸，失去善趣之道路。" 應當知道阿羅漢等的戒因為一切熱惱寂靜而清凈，稱為寂靜清凈戒。如是以有邊際清凈等方式分為五種。

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

我來為您翻譯這段巴利文： 第二戒品五法 在第二組五法中，應當以斷除殺生等的方式理解其義。這在無礙解道中說： "五種戒：斷除殺生是戒、離是戒、思是戒、防護是戒、不違犯是戒。對於不與取、欲邪行、妄語、離間語、粗惡語、雜穢語、貪慾、瞋恚、邪見，以出離對欲貪，以無瞋對瞋恚，以光明想對昏沉睡眠，以不散亂對掉舉，以法差別對疑，以智對無明，以喜悅對不樂，以初禪對諸蓋，以第二禪對尋伺，以第三禪對喜，以第四禪對樂苦，以空無邊處定對色想、對觸想、對種種想，以識無邊處定對空無邊處想，以無所有處定對識無邊處想，以非想非非想處定對無所有處想，以無常觀對常想，以苦觀對樂想，以無我觀對我想，以厭離觀對歡喜，以離貪觀對貪，以滅觀對集，以舍遣觀對取，以滅盡觀對密實想，以衰滅觀對積集，以變異觀對恒常想，以無相觀對相，以無愿觀對愿，以空觀對執取，以增上慧法觀對實質執取，以如實知見對迷惑執取，以過患觀對執著執取，以思擇觀對不思擇，以還滅觀對繫縛執取，以須陀洹道對見一處煩惱，以斯陀含道對粗重煩惱，以阿那含道對微細煩惱，以阿羅漢道對一切煩惱的斷除是戒、離是戒、思是戒、防護是戒、不違犯是戒。如此等戒導向心無悔，導向歡喜，導向喜，導向輕安，導向愉悅，導向習行，導向修習，導向多作，導向莊嚴，導向資具，導向眷屬，導向圓滿，導向一向厭離、離貪、滅、寂止、神通、正覺、涅槃。" 這裡所說的斷除，除了上述殺生等不生起之外，並沒有什麼法。但是因為那些斷除成為那些善法的住立處，以不動搖而成為受持，所以以前面所說的住立和持守的含義稱為戒。其他四法是依各自的離、各自的防護、與兩者相應的思、不違犯各自所應不違犯的心的活動而說。它們的戒的含義前面已經說明。如是以斷除戒等方式分為五種。 至此已完成回答"什麼是戒？以何義為戒？什麼是它的相、味、現起、足處？戒有何功德？此戒有幾種？"這些問題。 戒的污染與清凈

1. 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.

我來為您翻譯這段巴利文： 21. 前面說到"什麼是它的污染，什麼是清凈"。對此我們說——破碎等是戒的污染，不破碎等是清凈。這破碎等包含由利養等原因的破壞和七種淫慾結合。 即是說，對於七種犯戒聚中，誰在開始或結尾破了學處，他的戒如衣服邊緣破損稱為破碎。誰在中間破了，他的戒如衣服中間有洞稱為穿孔。誰連續破了兩三條，他的戒如牛背或腹部出現異色的黑色或紅色等其中一種體色的牛那樣稱為斑點。誰間隔性地破了，他的戒如間隔有異色斑點的牛那樣稱為染污。如是首先由利養等原因的破壞而有破碎等。 如是依七種淫慾結合。世尊說： "在此，婆羅門，某些沙門或婆羅門自稱為正梵行者，雖然不與女人從事兩兩交合，但是接受女人按摩、撫摸、沐浴、捏揉，他享受它，欲求它，從中得到滿足，婆羅門，這也是梵行的破碎、穿孔、斑點、染污。婆羅門，這稱為不清凈的梵行，與淫慾結合相應，不能解脫生、老、死...我說不能解脫苦。 再者，婆羅門，在此某些沙門或...自稱...雖然不與女人從事兩兩交合，也不接受女人按摩...但是與女人一起戲笑、遊戲、嬉戲，他享受它...我說不能解脫苦。 再者，婆羅門，在此某些沙門或...雖然不與女人...也不接受女人...也不與女人一起戲笑、遊戲、嬉戲，但是以眼注視、觀看女人的眼，他享受它...我說不能解脫苦。 再者，婆羅門，在此某些沙門或...雖然不與女人...也不接受女人...也不與女人...也不觀看女人...但是聽女人隔墻或隔壁笑、說、唱、哭的聲音，他享受它...我說不能解脫苦。 再者，婆羅門，在此某些沙門或...雖然不與女人...也不接受女人...也不與女人...也不哭...但是憶念過去與女人一起笑、談、玩的事，他享受它...我說不能解脫苦。 再者，婆羅門，在此某些沙門或...雖然不與女人...也不接受女人...也不憶念過去與女人一起笑、談、玩的事，但是看見居士或居士子享受、具足、受用五種欲樂，他享受它...我說不能解脫苦。"

『『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.

我來為您翻譯這段巴利文： "再者，婆羅門，在此某些沙門或...雖然不與女人...也不看見居士或居士子...受用。但是發願修梵行以求生某天眾：'以此戒或禁行或苦行或梵行，我將成為天神或某種天神。'他享受它，欲求它，從中得到滿足。婆羅門，這也是梵行的破碎、穿孔、斑點、染污。" 如是應當知道破碎等包含由利養等原因的破壞和七種淫慾結合。 而不破碎等則包含完全不破壞學處，對已破的可懺悔者作懺悔，無七種淫慾結合，以及其他"忿、恨、覆、惱、嫉、慳、誑、諂、慢、過慢、憍、放逸"等惡法不生起，少欲、知足、頭陀等功德生起。 因為那些戒即使爲了利養等也不破，或因放逸而破后已作懺悔，不被淫慾結合或忿恨等惡法所損害，這些稱為完全不破碎、不穿孔、無斑點、無染污。正是這些戒因為造成自由而自由，因為被智者稱讚而為智者所贊，因為不被貪見所執而無執著，能導向近行定或安止定而導向定。因此應當知道它們這種不破碎等是清凈。 這清凈通過兩種方式成就：見到戒缺失的過患，和見到戒成就的功德。其中"比丘們，這五種是惡戒者戒缺失的過患";

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.

我來為您翻譯這段巴利文： 如是等經的方法應當見到戒缺失的過患。 再者，惡戒者因為惡戒而不受天人喜愛，不堪同梵行者教導，對惡戒的訶責感痛苦，對持戒者的稱讚感悔恨，因為這惡戒性而如麻布衣醜陋。那些效仿他的人，因為長期招致惡趣苦而觸苦。接受他們的佈施物的人，因為不能使其成大果而價值低。如糞坑積累多年難以清凈。如火把兩頭燒而被排除在外。雖自稱比丘卻非比丘，如隨牛群的驢。常懷恐懼如眾敵之人。不堪共住如死屍。雖具足聞等功德，但不堪同梵行者供養，如婆羅門的火葬場火。不能證得殊勝如盲人見色。對正法絕望如旃陀羅童子對王位。雖自以為快樂實則痛苦，如火聚譬喻中所說的苦分。 惡戒者心執著五欲享受、禮敬尊重等快樂的味著，世尊顯示即使僅僅憶念其因也能生起心熱惱，能使吐熱血的極劇烈之苦，以一切方式親證業報說： "比丘們，你們看見那大火聚燃燒、熾燃、發光嗎？""是的，尊者。""比丘們，你們認為如何，是擁抱那大火聚燃燒、熾燃、發光而坐或臥好，還是擁抱手足柔軟細嫩的剎帝利女、婆羅門女或居士女而坐或臥好？""尊者，擁抱剎帝利女等而坐臥好。尊者，擁抱那大火聚而坐臥是苦的。""比丘們，我告訴你們，我宣示你們，對於惡戒者、惡法者、不凈行為者、隱密業者、非沙門而自稱沙門者、非梵行而自稱梵行者、內腐者、流漏者、如垃圾者，擁抱那大火聚而坐臥才是好的。這是什麼原因？比丘們，因為他會因此遭遇死亡或死般的痛苦，但不會因此身壞命終后墮惡趣、惡道、墮處、地獄。"

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.

我來為您翻譯這段巴利文： 7.72. 如是用火聚譬喻顯示了與女人相繫縛的五欲享受之因的痛苦后，用同樣的方法： "比丘們，你們認為如何，是強壯的人用堅韌的皮繩纏繞兩腿摩擦，割破錶皮，割破錶皮后割破皮，割破皮后割破肉，割破肉后割破筋，割破筋后割破骨，割破骨后觸及骨髓而住好，還是接受剎帝利大富、婆羅門大富或居士大富的禮拜好？" "比丘們，你們認為如何，是強壯的人用鋒利的、塗油的矛刺胸好，還是接受剎帝利大富、婆羅門大富或居士大富的合掌好？" "比丘們，你們認為如何，是強壯的人用熾熱、燃燒、熾燃、發光的鐵板裹身好，還是享用剎帝利大富、婆羅門大富或居士大富的信施衣好？" "比丘們，你們認為如何，是強壯的人張開口，用熾熱、燃燒、熾燃、發光的鐵鉤放入熾熱、燃燒、熾燃、發光的鐵丸，燒其唇、口、舌、喉、腹，帶著腸與腸膜從下部出來好，還是享用剎帝利、婆羅門、居士大富的信施食好？" "比丘們，你們認為如何，是強壯的人抓住頭或肩，使其坐或臥在熾熱、燃燒、熾燃、發光的鐵床或鐵椅上好，還是享用剎帝利、婆羅門、居士大富的信施床椅好？" "比丘們，你們認為如何，是強壯的人抓住足上頭下，投入熾熱、燃燒、熾燃、發光的鐵鍋中，他在其中泡沫翻騰地被煮，時而上去，時而下去，時而橫去好，還是享用剎帝利、婆羅門、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.

1. Kammaṭṭhānaggahaṇaniddeso

我來為您翻譯這段巴利文： 用這些皮繩、鋒矛、鐵板、鐵丸、鐵床、鐵椅、鐵鍋的譬喻顯示了接受禮拜、合掌、衣服、飲食、床椅、精舍享用之因的痛苦。因此： 擁抱火聚苦尤烈，其果比之更劇痛， 不捨欲樂之快意，破戒之人何得樂。 接受他人行禮敬，壞戒之人何樂趣， 皮繩磨擦苦更甚，此等苦分皆屬彼。 信士合掌敬無戒，破戒之人何樂趣， 利矛刺身苦更甚，因此而得如是果。 穿用衣服有何樂，不自製者何享受， 長久當受地獄中，燃燒鐵板之觸苦。 甘美飲食如毒藥，對於無戒者而言， 長時將須吞嚥下，熾燃鐵丸熱如火。 認為安樂實為苦，無戒臥坐床椅上， 長久將受熾燃苦，鐵床鐵椅燒炙身。 破戒住在精舍中，信施所給何安樂， 長久將住熾燃中，鐵鍋燒煮受煎熬。 行為穢濁如糞穢，漏失惡法內腐朽， 世間導師如是說，訶責此等破戒人。 呸！不自製者生命，身披沙門服而住， 非沙門者自毀滅，負擔重擔而前行。 如糞如尸人厭棄，愛美之人皆遠離， 持戒聖者所棄捨，如此生命有何益。 不離一切諸恐懼，遠離一切證悟樂， 天界之門已關閉，趨向惡道之道路。 實為悲憫之對象，慈悲之人誰堪比， 如同破戒多過患，藤蔓纏繞諸過失。 應當如是以觀察知道戒缺失的過患，與上述相反的方式知道戒成就的功德。再者： 威儀莊嚴具光輝，持著衣缽多殊勝， 出家生活有成果，戒行清凈無瑕疵。 自責等諸怖畏事，清凈持戒比丘心， 如同黑暗怖太陽，永不能入心中住。 戒行圓滿比丘眾，苦行林中放光明， 如同月亮具光輝，高懸空中放光明。 持戒比丘身香氣，能令天人生歡喜， 更何況說戒香氣，普遍十方無障礙。 一切香中最殊勝，超越世間諸香氣， 四方無礙普飄香，戒香遍滿諸方界。 雖作微小供養事，于持戒者得大果， 是故持戒者常為，供養恭敬之所依。 現法煩惱不能惱，持戒清凈比丘眾， 未來諸苦之根本，持戒能斷無餘余。 人間所有諸圓滿，天上一切諸成就， 具足戒者若希求，無有一事難獲得。 最極寂靜之境界，涅槃成就無上樂， 具足戒者之心意，自然趨向此境界。 一切圓滿之根本，智者如是觀察戒， 種種功德諸相狀，觀察功德而修持。 如是觀察者，厭離戒缺失而心向戒圓滿。因此見到如上所說的戒缺失過患和戒圓滿功德后，應當以一切恭敬使戒清凈。 至此已說明了"有慧人立於戒"這偈頌中以戒、定、慧為門而說的清凈道論中的戒。 為令善人歡喜而造的清凈道論 第一品 戒之解釋完畢 業處獲得之解釋

1. 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.

我來為您翻譯這段巴利文： 38. 現在因為如是以頭陀支修行成就少欲等功德而清凈的此戒中，已經住立后，根據"有慧人立於戒，修習心與慧"之語，應當修習以心為首而說的定。而且因為太簡略地說示，連了解都不容易，更何況是修習，因此爲了顯示它的詳細和修習方法，有這些問題： 什麼是定？以何義為定？什麼是它的相、味、現起、足處？定有幾種？什麼是它的污染？什麼是清凈？如何修習？修習定有何功德？ 這裡是回答。什麼是定？定有多種多樣。若開始解釋一切，回答不能成就所要的義，更會導致散亂，因此我們只說這裡所要的：善心一境性是定。 以何義為定？以等持義為定。什麼叫做等持？是心心所平等、正確地安置、建立於一所緣，這樣說。因此由於某法的威力，心心所平等、正確地不散亂、不分散而住立，應當知道這是等持。 什麼是它的相、味、現起、足處？這裡定以不散亂為相，以破除散亂為味，以不動搖為現起。根據"樂者心得定"之語，樂是它的足處。

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.

我來為您翻譯這段巴利文： 39. 定有幾種？首先以不散亂為相是一種。依近行定與安止定為二種，同樣依世間出世間為二種，依有喜無喜為二種，依俱樂俱舍為二種。依下中上為三種，同樣依有尋有伺等為三種，依俱喜等為三種，依小大無量為三種。依苦行遲通等為四種，同樣依小所緣等為四種，依四禪支為四種，依退分等為四種，依欲界等為四種，依增上為四種。在五分法中依五禪支為五種。 定一法二法的解釋： 其中一種分類的義理很明顯。在二種分類中，依六隨念處、死隨念、寂止隨念、食厭想、四界差別這些所得的心一境性，以及安止定之前的一境性，這是近行定。而根據"初禪的遍作是初禪的無間緣"等語，遍作之後的一境性，這是安止定。如是依近行定與安止定為二種。 第二對中，三地的善心一境性是世間定。與聖道相應的一境性是出世間定。如是依世間出世間為二種。 第三對中，四分法中的二禪，五分法中的三禪的一境性是有喜定。其餘兩禪的一境性是無喜定。近行定或有喜或無喜。如是依有喜無喜為二種。 第四對中，四分法中的三禪，五分法中的四禪的一境性是俱樂定。其餘的是俱舍定。近行定或俱樂或俱舍。如是依俱樂俱舍為二種。 定三法的解釋： 三法中的第一組，剛獲得是下，修習不太好是中，修習好得自在是上。如是依下中上為三種。 第二組中，初禪定連同近行定是有尋有伺。五分法中的第二禪定是無尋唯伺。即只見尋的過患而不見伺的過患，只希望斷除尋而超越初禪者，他獲得無尋唯伺定。這是關於這個說的。而在四分法中第二禪以上，五分法中第三禪以上三禪的一境性是無尋無伺定。如是依有尋有伺等為三種。 第三組中，四分法中最初二禪，五分法中三禪的一境性是俱喜定。同樣在第三第四禪中的一境性是俱樂定。最後是俱舍。而近行定是俱喜樂或俱舍。如是依俱喜等為三種。 第四組中，近行地的一境性是小定。色界無色界善的一境性是大定。與聖道相應的一境性是無量定。如是依小大無量為三種。 定四法的解釋： 四法中的第一組四法，有定是苦行遲通，有定是苦行速通，有定是樂行遲通，有定是樂行速通。

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.

我來為您翻譯這段巴利文： 其中從最初作意開始直到生起各各禪的近行，這期間的定修習稱為行道。從近行開始直到安止，這期間的慧稱為通達。這行道對某些人是苦的，因為受制於蓋等諸對治法的生起，意思是困難不樂受用。對某些人因為無此而為樂。通達對某些人是遲鈍的、緩慢的、不速行進。對某些人是迅速的、不遲鈍的、速行進。 其中我們後面將說明的適宜不適宜、斷除障礙等前行事和安止善巧，在這些中若親近不適宜者，他的行道是苦而通達是遲鈍。親近適宜者的行道是樂而通達是迅速。若在前分親近不適宜而後分親近適宜者，或在前分親近適宜而後分親近不適宜者，應知他是混雜的。同樣，不成就斷除障礙等前行事而修習者的行道是苦。相反則是樂。不成就安止善巧者的通達是遲鈍。成就者是迅速。 再者應知它們依貪、無明及止觀的修習而有差別。被貪征服者的行道是苦。未被征服者是樂。被無明徵服者的通達是遲鈍。未被征服者是迅速。未修習止者的行道是苦。已修習者是樂。未修習觀者的通達是遲鈍，已修習者是迅速。也應依煩惱和根的力量知道它們的差別。煩惱強而根鈍者的行道是苦而通達遲鈍，但利根者的通達是迅速。煩惱弱而根鈍者的行道是樂而通達遲鈍。但利根者的通達是迅速。 如是在這些行道和通達中，若人以苦行道和遲通達得定，他的定稱為苦行遲通。其餘三種也是這樣。如是依苦行遲通等為四種。 第二組四法中，有定是小而所緣小，有定是小而所緣無量，有定是無量而所緣小，有定是無量而所緣無量。其中若定功德少不能作為上禪的緣，這是小。若在未擴大的所緣中轉起，這是所緣小。若熟練、修習好能作為上禪的緣，這是無量。若在已擴大的所緣中轉起，這是所緣無量。應依上述相的混合知道混合的方法。如是依小小所緣等為四種。 第三組四法中，依鎮伏諸蓋的尋、伺、喜、樂、定五支是初禪，從此寂靜尋伺的三支是第二禪，從此離喜的二支是第三禪，從此舍樂依與舍受俱的定的二支是第四禪。如是這四禪的支分有四種定。如是依四禪支為四種。

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

我來為您翻譯這段巴利文： 第四組四法中，有定是退分，有定是住分，有定是勝分，有定是決定分。其中應知依對治法生起而有退分性，依隨順彼法的念安住而有住分性，依獲得上勝而有勝分性，依厭離俱生的想作意生起而有決定分性。如說："初禪獲得者生起欲俱想作意是退分慧。隨順彼法的念安住是住分慧。生起無尋俱想作意是勝分慧。生起厭離俱想作意、傾向離欲是決定分慧。"與那些慧相應的定也有四種。如是依退分等為四種。 第五組四法中，欲界定、色界定、無色界定、出世間定，如是有四種定。其中一切近行一境性是欲界定。同樣色界等善心一境性是其餘三種。如是依欲界等為四種。 第六組四法中，"諸比丘，若以欲為增上而得定，得心一境性，這稱為欲定......若以精進為......若以心為......若以觀為增上而得定，得心一境性，這稱為觀定。"如是依增上為四種。 在五法中，如四分法中所說的第二禪，依超越僅尋為第二，依超越尋伺為第三，如是分為二種而成五禪。它們的支分有五種定。如是應知依五禪支為五種。 40. "什麼是它的污染，什麼是清凈？"這裡的回答在分別論中已說。在那裡說："污染是退分法。清凈是勝分法。"其中應依"初禪獲得者生起欲俱想作意是退分慧"這個方法了知退分法。依"生起無尋俱想作意是勝分慧"這個方法了知勝分法。 十種障礙的解釋

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.

我來為您翻譯這段巴利文： 41. "如何修習"這裡，首先在所說的世間出世間等二種中的與聖道相應的定，它的修習方法已包含在慧的修習方法中。因為修習慧時它就被修習。因此關於它我們不另外說"應如是修習"。 但這世間定，應如前所說清凈戒，住立於極清凈戒后，斷除他在十種障礙中的障礙，親近教授業處的善知識，在四十種業處中接受適合自己性行的某一業處，捨棄不適合定修習的住處，住在適合的住處，斷除小障礙，不捨棄一切修習方法而修習。這是這裡的略說。 這是詳說，首先說"斷除他在十種障礙中的障礙"，這裡： 住處與俗家，利養與徒眾， 第五是事務，旅行與眷屬， 疾病和論典，神通為第十。 這些稱為十種障礙。其中住處即是住處障礙。俗家等也是這樣的方法。 其中住處，是說一個小房間、一個院子或整個僧園。這不是對一切人的障礙。但是在這裡若人熱衷於新建等事，或有很多器具積累，或因任何理由而有期待、繫著心，只對這樣的人是障礙，不是對其他人。

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.

我來為您翻譯這段巴利文： 這裡有一個故事：據說有兩位善男子從阿努拉德普拉城（今斯里蘭卡阿努拉德普拉）出發，次第地在塔寺出家。其中一位精通兩部戒律，五年後自恣，去了東部邊區。另一位仍住在那裡。去了東部邊區的人在那裡住了很久成為長老后想："這是一個適合獨處的地方，讓我告訴同伴吧。"於是離開那裡次第來到塔寺。同戒臘的長老一見他進來就迎上去接過他的衣缽做了侍奉的事。來訪的長老進入住處后想："現在我的同伴會送來酥油或糖漿或飲料。因為他在這城裡住了很久。"晚上沒得到，早上想："現在會送來侍者取來的粥和硬食。"也沒看到這些，"也許是要等進去時給"，於是一大早就和他一起入村。他們走了一條街，得到一杓粥，在座堂坐下喝。然後來訪者想："也許沒有固定的粥，現在到飯時人們會給上等飯。"到了飯時也只是托缽得到什麼就吃什麼。另一位問："尊者，一直都是這樣維持生活嗎？""是的，賢友。""尊者，東部邊區很舒適，我們去那裡吧。"長老從城南門出來走上製陶村的路。另一位說："尊者，為什麼走這條路？""賢友，你不是說東部邊區很好嗎？""尊者，在你住了這麼久的地方沒有任何多餘的用具嗎？""是的，賢友，床椅是僧團的，已經收拾好了，其他什麼都沒有。""但是尊者，我的手杖、油瓶和鞋袋都在那裡。""賢友，你只住了一天就留下這麼多東西？""是的，尊者。"他信受歡喜地禮拜長老說："尊者，像您這樣的人在任何地方都適合住林野。塔寺是四佛舍利的藏處，在銅殿可以得到適宜的聽法，可以見到大塔和見到長老們，就像佛陀時代一樣。請您就住在這裡。"第二天自己拿著衣缽就走了。這樣的住處不成為障礙。 俗家是親戚家或護持家。對某些人來說護持家也依"他們快樂時我快樂"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.

我來為您翻譯這段巴利文： 根據方式與他們混雜而住成為障礙，離開俗家的人甚至不去附近的寺院聽法。對某些人連父母也不成為障礙，如科蘭達迦寺住長老的外甥比丘。 據說他爲了學習去了羅漢。長老的妹妹優婆夷經常向長老詢問他的訊息。有一天長老說"我要去接年輕人回來"就向羅漢出發。年輕人也想："我在這裡住了很久，現在應該去見見和尚，瞭解優婆夷的情況后再回來"，就從羅漢出發。他們兩人在恒河岸邊相遇。他在某棵樹下向長老行禮后被問"你要去哪裡"，就說明了緣由。長老說："你做得很好，優婆夷也一直在問，我也是為此而來。你去吧，我要在這裡度過這個雨安居。"就讓他走了。他在雨安居第一天就到了那個寺院。他得到的住處正是他父親建造的。 然後他父親第二天來問"尊者，誰得到了我們的住處"，聽說是"來訪的年輕比丘"后就去見他，禮拜后說："尊者，在我們住處度雨安居的有責任。""什麼責任，居士？""三個月都要在我們家接受供養，自恣后離開時要告別。"他以沉默表示同意。居士回家后說："我們的住處來了一位來訪的大德，要好好照顧。"優婆夷說"好"就答應了，準備了精美的硬食軟食。年輕人在用餐時去了親戚家。沒有人認出他。 他在那裡受用三個月的托缽食后，度過雨安居，說"我要走了"告別。然後親戚們說"尊者明天走"，第二天在家裡供養，裝滿一瓶油，給了一塊糖和九肘長的布料，說"請走吧，尊者。"他作了隨喜後向羅漢出發。 他的和尚自恣后迎面而來，在先前見面的地方見到了他。他在某棵樹下向長老行禮。然後長老問他："善面者，你見到優婆夷了嗎？"他說"是的，尊者"，說明一切經過後，用那油擦長老的腳，用糖做飲料，把那布料也給了長老，禮拜長老后說"尊者，羅漢對我最適合"就走了。長老也回到寺院，第二天進入科蘭達迦村。 優婆夷一直想著"我哥哥帶著我兒子現在就要來了"，總是在看著路。她看到他獨自一人來，想"我兒子一定死了，這長老獨自一人來"，就倒在長老腳下哭泣悲傷。長老想"年輕人一定是因為少欲而沒讓人知道就走了"，安慰她后說明一切經過，從缽袋裡拿出那布料給她看。 優婆夷信受歡喜，朝著兒子去的方向俯臥，致敬說："世尊以似我兒子這樣的比丘作為身證，說示車喻道、那拉迦道、都瓦塔迦道和說明四資具知足、樂修習的大聖種道。;

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.

我來為您翻譯這段巴利文： 即使在生母家中吃了三個月飯，也不會說'我是兒子你是母親'，啊，真是稀有的人。"這樣的人連父母也不成為障礙，何況其他護持家。 利養是指四資具。它們如何成為障礙？有福德的比丘到了任何地方人們都給予大量的資具。他為他們隨喜說法無法得到做沙門法的機會。從日出到初夜，與人的交往都不間斷。再者，在凌晨時分，貪求多供養的托缽比丘們來說："尊者，某某優婆塞、優婆夷、大臣、大臣女想見您。"他說"拿著衣缽，賢友"就準備出發，這樣經常忙碌，對他這些資具就成為障礙。因此應捨棄團體，去到人們不認識他的地方獨自行走。這樣障礙就斷除了。 團體是指經師團或論師團，為他們講授和解答而無法得到做沙門法的機會，對他團體就成為障礙，他應這樣斷除：如果那些比丘已學了很多，只剩下少許，應完成它後進入林野。如果學了少許，還剩很多，不要去超過一由旬，在一由旬範圍內找另一位教團的老師說："請您以講授等照顧這些人。"如果找不到這樣的人，就說："賢友們，我有一件事要做，你們去適合的地方吧"，捨棄團體做自己的工作。 工作是指新建工程。做這個時要知道工匠等得到什麼沒得到什麼，對完成與未完成要熱心，這樣一直是障礙。也應這樣斷除：如果剩下少許就應完成。如果還有很多，如果是僧團的工程，應交給僧團或負責僧團事務的比丘。如果是自己的，應交給自己的負責人。找不到這樣的人時應舍給僧團后離開。 旅行是指走路。如果某處有人想出家，或有什麼資具可得，如果得不到就無法忍受，即使進入林野做沙門法也會有難以去除的旅行心，因此應去完成那件事後才熱心於沙門法。 親屬是指在寺院的親教師、和尚、同住者、學生、同和尚、同親教師，在家的父母兄弟等。他們生病時成為他的障礙，因此這障礙應通過照顧他們使他們恢復正常來斷除。

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.

我來為您翻譯這段巴利文： 其中首先和尚生病如果不能快速康復，即使終身也要照顧。同樣對於剃度師、具足戒師、同住者、已受具足戒者、已剃度者、學生、同和尚者也是如此。但是依止師、教授師、依止學生、教授學生、同親教師，只要依止和教授未斷，就要照顧。有能力的話此後也應照顧。對父母應像對待和尚那樣。即使他們在王位，期望兒子的照顧，也必須要做。如果他們沒有藥，應給自己所有的。沒有就應托缽尋找后給予。但對兄弟姐妹應用他們自己的東西配製給予。如果沒有，先給自己的暫時使用，後來得到時應取回。得不到時不應催討。對非親屬的姐妹丈夫不適合配製或給予藥物。但可以說"給你丈夫"后給姐妹。對兄弟妻子也是這個方法。但他們的孩子是這人的親屬，因此適合為他們配製。 疾病是指任何病。它造成困擾時成為障礙，因此應通過配製藥物來斷除。如果配製藥物幾天後也不平息，應呵責自身："我不是你的奴僕，不是僱工，只是養育你在無始輪迴中受苦"，應做沙門法。 論典是指持誦典籍。對於經常忙於誦讀等的人成為障礙，對其他人則不然。這裡有些故事： 據說中部誦者長老去到住在馬來山的提婆長老處求業處。長老問："賢友，你的教法如何？""尊者，我熟悉中部。""賢友，這中部難以維持，誦中五十時上五十來，誦那個時下五十來。你哪裡還有業處？""尊者，從您這裡得到業處后我再也不看經典。"得到業處后十九年不誦經，到第二十年證得阿羅漢，對來誦經的比丘們說："賢友們，我二十年沒看教法，但是我在這裡很熟練，你們開始吧"，從開始到結束連一個音節他也沒有疑惑。 住在迦盧利亞山的那伽長老也捨棄了教法十八年為比丘們講解界論。當他們與村住長老們對照時，沒有一個問題出現錯序。

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

我來為您翻譯這段巴利文： 在大寺里有一位名叫三藏小阿跋耶的長老，沒有從註疏學習就敲響金鼓宣稱要在五部經典圈中轉三藏。比丘僧團說："要說出是從哪位老師學來的，只能說自己老師教授的，否則不允許說。"他的和尚在他來侍奉時問他："賢友，你敲響金鼓了嗎？""是的，尊者。""為什麼？""尊者，我要轉教法。""賢友阿跋耶，老師們怎麼說這個詞？""尊者，他們這樣說。"長老全部否定。他又用不同方式三次說"尊者，他們這樣說。"長老否定一切后說："賢友，你最初說的就是老師的方法，但因為沒有從老師口中學習，所以無法確定'老師們這樣說'。去你的老師那裡聽吧。""尊者，去哪裡？""在恒河對岸羅漢地區的圖拉達拉山寺住著一位精通一切教法的大法護長老，去他那裡。""好的，尊者。"禮拜長老后和五百比丘一起去到那長老處禮拜後坐下。長老問："為什麼來？""尊者，來聽法。""賢友阿跋耶，他們時常問我長部和中部。但其餘的我三十多年沒看過。不過你晚上在我這裡轉誦，我白天為你解說。"他說"好的，尊者"就這樣做了。在院子門口建了大講堂，村民們每天來聽法。長老晚上轉誦，白天解說，次第完成教說后，坐在阿跋耶長老的蓆子上說："賢友，為我說業處。""尊者，您說什麼，難道不是我從您這裡聽來的嗎？我怎麼能說您不知道的？"然後長老說："賢友，這是另一條已經走過的道路。"據說阿跋耶長老那時是預流果。然後他給他業處后回來，在銅殿轉法時聽說長老入滅了。聽后說"拿衣來，賢友"，穿上衣后說："賢友們，阿羅漢道適合我們的老師。賢友們，我們的老師是正直的聖者。他坐在法弟子的蓆子上說'為我說業處'。賢友們，阿羅漢道適合長老。"這樣的人論典不成為障礙。 神通是指凡夫的神通。它像嬰兒仰臥，像幼苗一樣難以維持。稍微一點就破壞。它對觀是障礙，不是對定的障礙，因為要得定才能得到。因此想修觀的人應斷除神通障礙，其他人應斷除其餘障礙。這是障礙的詳細解釋。 業處授予者的解釋

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;

我來為您翻譯這段巴利文： 42. "親近教授業處的善知識"這裡，業處有兩種：一切處業處和所持業處。其中一切處業處是指對比丘僧團等的慈心和死念。有些人說不凈想也是。 修習業處的比丘首先應限定範圍，對界內的比丘僧團修習"愿他們快樂、無惱害"的慈心。然後對界內的諸天神。然後對托缽村的統治者。然後對那裡的人乃至一切眾生。他對比丘僧團修慈心使同住者心柔軟。這樣他們就容易共住。對界內諸天神修慈心使諸天神心柔軟后得到如法的保護而有善加保護。對托缽村的統治者修慈心使統治者們的心相續柔軟后得到如法的保護而資具有善保護。對那裡的人修慈心使他們生信而不受輕視地行走。對一切眾生修慈心在一切處無礙而行。而死念思維"我必定要死"而捨棄不當尋求，增長上上厭離而行為不怯弱。心經常修習不凈想者，即使是天界所緣也不會因貪而佔據其心。 這樣因為多所助益，在一切處都應追求和希望，是修習適宜處，因此稱為一切處業處。 在四十種業處中，哪個適合某人的性行，他因為要經常持守它，以及它是更上更上修習業的基礎，稱為所持業處。如是此二種業處的授予者，稱為業處授予者。那業處授予者。 善知識是： "可愛而尊重，堪受敬重者， 能言受諫語，說深妙之語， 不導非適處。" 具足如是等德性的一向求利益者、住于增長分的善知識。 "阿難，依止我的善知識，有生法的眾生從生解脫。"

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.

我來為您翻譯這段巴利文： 從這等所說，正等正覺者才是具足一切相的善知識。因此若他在世，從世尊處得到的業處是善得的。但在他入滅后，從八十大聲聞中還在世者處得到是適合的。若他們不在，想得到什麼業處，就應從那業處生起四禪五禪，增長以禪為基礎的觀，從達到漏盡的漏盡者處得到。 漏盡者會宣稱"我是漏盡者"嗎？有什麼好說的，知道是實踐者就會宣說。難道不是阿說崛多長老知道一位比丘已開始修業處是"業處實踐者"后，在空中設定皮席，以跏趺坐其上說業處嗎？ 因此如果能得到漏盡者，那是很好；如果得不到，就從前前者處得到：阿那含、斯陀含、須陀洹、得禪定的凡夫、通三藏者、通二藏者、通一藏者。如果連通一藏者也沒有，從精通一部聖典及其註疏且有慚愧者處得到。這樣的持傳承者是保護傳統、維護傳承的阿阇黎，隨阿阇黎見解而非隨自己見解。因此古代長老們說了三次"有慚愧者會保護，有慚愧者會保護。" 這裡前述的漏盡者等只說自己證得的道。但多聞者親近這位那位阿阇黎，因為通過問學清凈，從這裡那裡考察經典和理由，結合適合不適合，在難處前進時如大象開闢大道般說業處。因此應親近這樣的業處授予善知識，對他作侍奉后得到業處。 如果在同一寺院得到他，那很好；如果得不到，應去他住的地方。去時不應穿著洗過擦過的鞋子，拿傘，讓人帶油瓶、蜜、糖等，有學生圍繞而去。而是應完成旅行責任，自己拿著衣缽，在中途進入任何寺院都履行侍奉責任，成為輕裝簡便、最極簡樸的行者而去。 進入那寺院時應在路上就準備好凈齒木後進入，不應進入其他院子說"休息一下，洗腳擦腳等后再去阿阇黎處。"為什麼？如果那裡有與阿阇黎不相合的比丘，他們問來意后說阿阇黎的過失："如果你去他那裡就完了"，會使他生悔意而從那裡回去，因此應問阿阇黎住處后直接去那裡。

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

我來為您翻譯這段巴利文： 如果阿阇黎年輕，不應接受接拿衣缽等。如果年長，應去禮拜阿阇黎後站立。被說"賢友，放下衣缽"時應放下。被說"喝水"時如果想喝就喝。被說"洗腳"時不應立即洗腳。因為如果是阿阇黎取來的水就不合適。但被說"賢友,洗吧,不是我取來的,是別人取來的"時,應在阿阇黎看不見的地方,這樣的遮蔽處或露天處,或在寺院的一邊坐下洗腳。 如果阿阇黎拿油瓶來應起立用雙手恭敬接受。如果不接受,阿阇黎會想"這比丘從現在開始就破壞共用"而有異意。接受后不應立即擦腳。因為如果那是阿阇黎的身體按摩油就不合適。因此應擦頭后擦肩等。但被說"賢友,這是一切用途的油,也擦腳吧"時,應少許擦頭后擦腳,說"尊者,我放下這油瓶"后在阿阇黎接受時給他。 從來的那天起不應說"尊者,請為我說業處"。但從第二天起,如果阿阇黎有固定的侍者,應請求他后做侍奉。如果請求后也不給,得到機會時就應做。做時應準備三種牙刷:小的、中的、大的。應準備冷熱兩種洗臉水和沐浴水。然後阿阇黎用三天什麼,就應經常準備那樣的。對不定用這個那個的,就應準備所得到的。何須多說?世尊在犍度中規定的一切正確侍奉:"諸比丘,學生應正確侍奉阿阇黎。這是正確侍奉:清晨起來,脫鞋,偏袒上衣,應給牙刷,應給洗臉水,應安排座位。如果有粥,應洗好容器送上粥"等,都應做。 這樣以完備的侍奉使師歡喜者,在晚上禮拜后被說"去吧"時應走。當他問"為什麼來"時,應說明來意。如果他不問而接受侍奉,過了十天或半月,即使一天被遣走也不去,應請求時機后說明來意。在非時去被問"為什麼來"時應說明。如果他說"清晨來",就應清晨去。 但如果那時膽病使腹部燃燒,或消化力弱食物不消化,或有其他病痛,應如實告知后說明適合自己的時間,在那時前去。因為在不適時說的業處也無法作意。這是"親近教授業處的善知識"的詳細解釋。 性行的解釋

1. 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.

我來為您翻譯這段巴利文： 43. 現在關於"適合自己的性行"，這裡性行有六種：貪性行、瞋性行、癡性行、信性行、智性行、尋性行。有些人由於貪等的混合和結合還有另外四種，同樣信等也是，加上這八種共十四種。但是這樣分別說時，貪等與信等混合會有無數種性行，因此應簡要地知道只有六種性行。性行、本性、偏重在意義上是一樣的。根據這些有六種人：貪行者、瞋行者、癡行者、信行者、智行者、尋行者。 其中因為貪行者在善法生起時信強盛，因為貪有相近的性質。如同在不善分中貪是柔滑非粗糙，同樣在善分中信也是。如同貪尋求欲境，同樣信尋求戒等功德。如同貪不捨不利，同樣信不捨有利，因此貪行者與信行者相似。 又因為瞋行者在善法生起時慧強盛，因為瞋有相近的性質。如同在不善分中瞋無滑膩不粘著所緣，同樣在善分中慧也是。如同瞋即使不存在也尋求過失，同樣慧尋求存在的過失。如同瞋以避離有情的方式生起，同樣慧以避離諸行的方式，因此瞋行者與智行者相似。 又因為癡行者在為未生善法生起而努力時多生起妨礙的尋思，因為癡有相近的特相。如同癡因混亂而不穩定，同樣尋因種種思維也是。如同癡因不洞察而動搖，同樣尋因輕快構想，因此癡行者與尋行者相似。 其他人說還有貪、慢、見三種性行。其中貪就是貪，慢與它相應，這兩者都不超出貪性行。由於見以癡為因，見性行就屬於癡性行。

1. 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.

我來為您翻譯這段巴利文： 44. 這些性行以什麼為因？怎樣知道"這人是貪行者，這人是瞋等其他行者"？什麼行者什麼適合？ 關於這點，有些人說前三種性行以宿習為因，也以界病為因。據說過去多作悅意運用和善業者成為貪行者，或從天界死後生於此處。過去多作砍殺捆綁怨恨業者成為瞋行者，或從地獄龍界死後生於此處。過去多飲酒且缺乏聽聞詢問者成為癡行者，或從畜生界死後生於此處，這樣說以宿習為因。因為兩界增盛，人成為癡行者，即地界和水界。因為其他兩界增盛成為瞋行者。因為一切平等則成為貪行者。在諸病中痰多的是貪行者。風多的是癡行者。或痰多的是癡行者。風多的是貪行者，這樣說以界病為因。 其中因為過去多作悅意運用和善業者，從天界死後生於此處者，不是都成為貪行者，其他也不一定是瞋癡行者。同樣諸界也沒有如所說方式的增盛規定。在諸病規定中只說貪癡二者，那也是前後矛盾的。對信行等也完全沒說因。因此這一切都是不確定的說法。 這裡依照註釋師們的意趣決定如下，在優勢的描述中說："這些有情依前因規定而有貪增盛、瞋增盛、癡增盛、無貪增盛、無瞋增盛、無癡增盛。 因為誰在造業時貪強而無貪弱，無瞋無癡強而瞋癡弱，他弱的無貪不能制服貪。但無瞋無癡強能制服瞋癡。因此他依那業所給的結生而生為貪者，樂性，不瞋恚，有慧，有金剛般智。 誰在造業時貪瞋強而無貪無瞋弱，無癡強而癡弱，他如前方式是貪者也是瞋者。但有慧，有金剛般智，如達塔跋耶長老。 誰在造業時貪瞋癡強而其他弱，他如前方式是貪者也是遲鈍者，但守戒，不瞋恚（如跋俱羅長老）。 同樣誰在造業時貪瞋癡三者都強而無貪等弱，他如前方式是貪者、瞋者也是癡者。 但誰在造業時無貪瞋癡強而其他弱，他如前方式是無貪少煩惱者，即使見到天界所緣也不動，但是瞋者也是慧遲鈍者。 誰在造業時無貪無瞋癡強而其他弱，他如前方式是無貪者也是無瞋守戒者，但是遲鈍。 同樣誰在造業時無貪瞋無癡強而其他弱，他如前方式是無貪者也是有慧者，但是瞋者是瞋恚者。 但誰在造業時無貪無瞋無癡三者都強而貪等弱，他如前方式如大僧護長老般是無貪、無瞋、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.

我來為您翻譯這段巴利文： 這裡說是貪者的，這是貪行者。瞋者和遲鈍者是瞋行者和癡行者。有慧者是智行者。無貪無瞋者因性質澄凈是信行者。或者如以無癡為伴的業而生者是智行者，同樣以強信為伴的業而生者是信行者。以欲尋等為伴的業而生者是尋行者。以貪等混合為伴的業而生者是混合行者。如是應知以貪等任何一種為伴而能產生結生的業是諸性行的因。

1. 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.

我來為您翻譯這段巴利文： 45. 關於所說"怎樣知道這人是貪行者"等。這裡是方法： 從威儀及作業，從飲食與見等， 從法的轉起中，應了知諸性行。 其中從威儀者：貪行者以自然行走時優雅地走，輕輕放足，平放，平舉，足跡呈凹形。瞋行者如同用腳尖挖地般走，突然放足，突然舉足，足跡呈拖曳形。癡行者以混亂的步伐走，如戰慄般放足，如戰慄般舉足，足跡呈突然壓痕形。這也在摩犍提經起因中說： "貪者足跡呈凹形， 瞋者足跡拖曳形， 癡者突然壓痕形， 除蓋者足跡如是。" 站立時貪行者莊嚴有優美相，瞋行者有僵硬相，癡行者有混亂相。坐時也是這樣方法。貪行者不慌不忙地平鋪臥具，輕輕躺下，整齊擺放四肢，以莊嚴相臥，被叫醒時不立即起來，像疑慮般慢慢回答。瞋行者匆忙地隨便鋪臥具，投身躺下，皺眉而臥，被叫醒時立即起來，像生氣般回答。癡行者鋪凌亂的臥具，身體散亂，多向下俯臥，被叫醒時發出哼聲慢慢起來。信行者等因為與貪行者等相似，所以他們也有如此威儀。如是應從威儀了知諸性行。 從作業者：在打掃等作業中，貪行者善握掃帚，不慌不忙，不散沙，如鋪白英花般平鋪，清凈平等地掃。瞋行者緊握掃帚，以匆忙狀，兩邊堆積沙，以粗聲，不清凈不平等地掃。癡行者松握掃帚，來回攪動，不清凈不平等地掃。 如在掃地，在洗衣染衣等一切作業中，貪行者做得細緻柔和平等恭敬。瞋行者做得緊硬不平等。癡行者做得不細緻混亂不平等無規劃。穿衣時貪行者不太緊不太鬆，莊嚴周正。瞋行者太緊不周正。癡行者鬆散混亂。信行者等應知隨順他們，因為相似。如是應從作業了知諸性行。 從飲食者：貪行者喜歡滑潤甜美的食物，吃時做不太大的圓形團，覺知味道，不慌不忙地吃，得到一點美味就生歡喜。瞋行者喜歡粗糙酸的食物，吃時做滿口的團，不覺知味道，匆忙地吃，得到一點不美味就生憂惱。癡行者無定欲樂，吃時做不圓形小團，丟在器中，弄髒嘴巴，心散亂想著這想著那地吃。信行者等也應知隨順他們，因為相似。如是應從飲食了知諸性行。

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.

我來為您翻譯這段巴利文： 從見等者：貪行者見到稍微悅意的色就像生驚異般長時間看，在小功德上執著，不取實際的過失，離開時也像不想放舍般帶著期待離開。瞋行者見到稍微不悅意的色就像疲倦般不長時間看，在小過失上排斥，不取實際的功德，離開時也像想放舍般不帶期待離開。癡行者見到任何色都依賴他人，聽到他人誹謗就誹謗，聽到讚歎就讚歎，自己則因無知舍而保持舍。在聽聲等也是這樣方法。信行者等應知隨順他們，因為相似。如是應從見等了知諸性行。 從法的轉起者：貪行者多轉起欺瞞、偽善、慢、惡欲、大欲、不知足、妝飾、輕浮等法。瞋行者多轉起憤怒、怨恨、覆藏、敵意、嫉妒、慳吝等。癡行者多轉起昏沉、睡眠、掉舉、惡作、疑、固執、難捨等。信行者多轉起解脫慷慨、欲見聖者、欲聞正法、多喜悅、無偽、無欺、于可信處生信等。智行者多轉起易教導性、善友性、食知量、正念正知、修習警寤、于當警惕處警惕、警惕者如理精進等。尋行者多轉起多言說、樂眾、不樂善行、事務不穩定、夜煙白天燃燒、東奔西跑等法。如是應從法的轉起了知諸性行。 因為這個辨別性行的方法在一切方面既不見於聖典也不見於註釋，只是依阿阇黎見解而說，所以不應視為本質。因為貪行者所說的威儀等，瞋行者等若住不放逸也能做。混合行者個人不會有相互矛盾的威儀等。但在註釋中所說的辨別性行的方法應視為本質。因為說："具有他心智的阿阇黎知道性行后說業處，其他的應問學生。"因此應以他心智或問那個人來知道：這人是貪行者，這人是瞋等其他行者。

1. 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.

我來為您翻譯這段巴利文： 46. "什麼行者什麼適合"，這裡首先住處對貪行者：未塗抹臺基的地面房、未作斜坡的草屋、葉屋等之一，塵土遍佈，蓋滿蛛網，倒塌破損，或太高或太低，貧瘠，可疑，不凈且路徑不平，其中的床椅也滿是臭蟲，醜陋難看，看到就生厭惡，這樣的適合。穿著和覆蓋物應是內部破裂，垂掛著散亂的線，如網餅，如麻布般粗糙觸感，污穢沉重難以保持，這樣適合。缽也應是難看的，或是土缽，或是有斑點瑕疵的鐵缽，沉重形狀不好，像頭蓋骨般令人厭惡。乞食的路也應是不可意的，村子不近且不平。乞食的村子也應是人們如不見般走過，即使在一家沒得到食物出來時說"來，尊者"，引入座堂給粥飯後離開時，如牛入欄般不回頭看就走的那樣。佈施的人也應是奴僕或工人，醜陋難看，衣服污穢，臭氣令人厭惡，以不恭敬的態度如丟棄般佈施粥飯的那樣。粥飯點心也應是粗糙難看，由小米、糙米、米糠等做成，腐臭的酪，鹹的，陳舊的蔬菜湯，任何只能填飽肚子的東西適合。威儀也應是站或經行適合。所緣在青等遍中任何不清凈色，這是貪行者的適合。

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

我來為您翻譯這段巴利文： 瞋行者的住處應不太高不太低，具足蔭涼和水，墻柱臺階分佈良好，完成優美的花飾藤飾各種圖畫裝飾，光亮平滑柔軟的地面，如梵天宮般以花環彩布天蓋裝飾，鋪設清潔可意的覆具床椅，處處放置鮮花散發香氣芳香，僅僅看見就能生起喜悅歡喜，這樣適合。其路徑也應遠離一切危險，清潔平坦，裝飾整齊適合。住處用具在此為斷絕蟲子、臭蟲、長蟲、老鼠的依止，不要太多，一張床椅足夠。他的穿著覆蓋物應是中國綢、蘇摩羅綢、絲綢、棉布、細麻等任何殊勝的，用它一層或兩層輕便，適合沙門地染色清凈色適合。缽應如水泡般形狀好，如寶石般光滑無垢，適合沙門地清凈色的鐵缽適合。乞食路應遠離危險，平坦可意，村子不太遠不太近適合。乞食村應是人們想"現在尊者將來"而打掃灑水的地方設座，出迎接缽入家，請坐設座，恭敬親手佈施的那樣。他的佈施者應是端正莊嚴，善沐浴涂香，以薰香花香芬芳，以種種清凈可意的衣服裝飾莊嚴，恭敬行事的那樣適合。粥飯點心應具足色香味，有營養可意，一切方面殊勝，隨意適合。威儀也應是臥或坐適合，所緣在青等遍中任何清凈色，這是瞋行者的適合。 癡行者的住處應向四方開放無擁擠適合，坐在那裡能看見開闊的方向，在威儀中經行適合。他的所緣不應小如量升碗（小的）不適合。因為在狹窄處心更趨向迷惑，因此廣大的大遍適合。其餘如瞋行者所說相同，這是癡行者的適合。 信行者一切如瞋行者所說的方法都適合。在所緣中隨念處也適合。 智行者在住處等沒有說這個不適合。 尋行者的住處開放向四方，坐在那裡能見到園林池塘的美景，村鎮國土的排列，青色光澤的山，這不適合，因為那成為尋思奔馳的緣。因此應住在深洞口，林中遮蔽，如象腹窟、摩醯陀窟般的住處。他的所緣也不應廣大，因為那樣成為隨尋思奔馳的緣。但小的適合。 其餘如貪行者所說相同，這是尋行者的適合。這是"適合自己的性行"中來的性行的種類、因、辨別、適合的確定的詳述。尚未完全顯示適合性行的業處，那將在下一個綱要句的詳釋中自行顯明。 四十業處釋畢

1. 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.

我來為您翻譯這段巴利文： 47. 因此所說"取四十種業處中的某一個業處"，在此應從數量說明、引生近行和安止、禪那差別、超越、增長不增長、所緣、地、取、緣、適合性行這十個方面了知業處的判定。 其中從數量說明者：說"在四十種業處中"，這裡四十種業處是：十遍、十不凈、十隨念、四梵住、四無色、一想、一界定。 其中地遍、水遍、火遍、風遍、青遍、黃遍、赤遍、白遍、光遍、限定虛空遍，這是十遍。 膨脹、青瘀、膿爛、斷壞、食殘、散亂、斬斫散亂、血涂、蟲聚、骸骨，這是十不凈。 佛隨念、法隨念、僧隨念、戒隨念、舍隨念、天隨念、死隨念、身至念、入出息念、寂止隨念，這是十隨念。 慈、悲、喜、舍，這是四梵住。 空無邊處、識無邊處、無所有處、非想非非想處，這是四無色。食厭惡想是一想。四界差別是一界定。如是應從數量說明了知判定。 從引生近行和安止者：除了身至念和入出息念，其餘八隨念、食厭惡想、四界差別，這十種業處只引生近行。其餘引生安止。如是從引生近行和安止。 從禪那差別者：在引生安止的業處中，入出息念與十遍是四禪的。身至念與十不凈是初禪的。前三梵住是三禪的。第四梵住和四無色是第四禪的。如是從禪那差別。 從超越者：有兩種超越：支超越和所緣超越。其中在一切三禪和四禪的業處中有支超越，因為超越尋伺等禪支在那些同一所緣中證得第二禪等。在第四梵住也是如此。因為那也是超越慈等所緣的喜而證得。但在四無色中是所緣超越。因為超越前九遍中的任一而證得空無邊處。超越虛空等而證得識無邊處等。在其餘中沒有超越。如是從超越。

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.

我來為您翻譯這段巴利文： 從增長不增長者：在這四十種業處中只有十遍應當增長。因為遍滿多少空間，在其中能以天耳界聽聞聲音，以天眼見色，以心知他人之心。但身至念和不凈不應增長。為什麼？因為受空間限制且無功德。它們受空間限制將在修習方法中顯明。在它們增長時只是屍體堆增長，沒有任何功德。這也在守護者問題解答中說："世尊，色想明顯，骨想不明顯。"在那裡說色想因相增長而明顯，說骨想因不增長而不明顯。 但說"唯以骨想，遍滿此大地"，那是依獲得者的現起狀態而說。如在法阿育王時，迦羅頻伽鳥在周圍鏡壁中見到自己的影像，認為四方都是迦羅頻伽鳥而發出悅耳聲音，同樣長老因獲得骨想，見到在一切方向現起的相，想"整個大地都充滿骸骨"。 如果這樣，所說不凈禪那的無量所緣則相違。但它不相違。因為有人在膨脹或骸骨中取大相，有人取小相。依此方法對某人是有限所緣的禪那，對某人是無量所緣。或者對不見增長過患而增長的人，針對他說"無量所緣"。但因無功德不應增長。 如這些，其餘也不應增長。為什麼？因為其中入出息相增長時只是風堆增長，且受空間限制。如是因有過患且受空間限制故不應增長。梵住以有情為所緣，增長它們的相只會增長有情堆，那沒有用處，所以也不應增長。但說"以慈俱心遍滿一方"。

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.

我來為您翻譯這段巴利文： 這是依攝受而說。因為依一住處二住處等次第攝受一方的有情而修，所以說"遍滿一方"。不是增長相。這裡也沒有似相。如果增長，這裡的有限無量所緣也應依攝受而知。在無色所緣中虛空只是遍除而已。因為那隻應依離遍而作意。此後即使增長也沒有什麼。識是自性法。因為不能增長自性法。識的離去只是識的無而已。非想非非想處所緣因為是自性法所以不應增長。其餘因為無相。因為似相才可稱為應增長。佛隨念等的所緣不是似相，所以不應增長。如是從增長不增長。 從所緣者：在這四十種業處中，十遍、十不凈、入出息念、身至念這二十二個是似相所緣。其餘不是似相所緣。同樣在十隨念中除了入出息念和身至念，其餘八隨念、食厭惡想、四界差別、識無邊處、非想非非想處這十二個是自性法所緣。十遍、十不凈、入出息念、身至念這二十二個是相所緣。其餘六個是不可說所緣。同樣膿爛、血涂、蟲聚、入出息念、水遍、火遍、風遍，以及光遍中日等光圈所緣這八個是動搖所緣，它們只在前分，但似相則是寂靜的。其餘不是動搖所緣。如是從所緣。 從地者：這裡十不凈、身至念、食厭惡想這十二個在天界不轉起。那十二個和入出息念這十三個在梵界不轉起。在無色界除了四無色，其他不轉起。在人界一切都轉起。如是從地。 從取者：應從見觸聞取了知判定。其中除了風遍，其餘九遍、十不凈這十九個應以見取。意思是前分應以眼看取它們的相。在身至念中皮等五種以見取，其餘以聞取，如是它的所緣應以見聞取。入出息念以觸取，風遍以見觸取，其餘十八個應以聞取。舍梵住、四無色這些不應由初學者取。其餘三十五個應取。如是從取。 從緣者：在這些業處中除了虛空遍，其餘九遍是無色的緣，十遍是神通的緣，三梵住是第四梵住的緣，下下無色是上上的緣，非想非非想處是滅盡定的緣，一切都是樂住、觀、產生就的緣。如是從緣。

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.

我來為您翻譯這段巴利文： 從適合性行者：這裡應從適合性行了知判定。即是：首先對貪行者，這裡十不凈、身至念這十一種業處適合。對瞋行者，四梵住、四色遍這八種。對癡行者和尋行者，只有一個入出息念業處。對信行者，前六隨念。對智行者，死念、寂止隨念、四界差別、食厭惡想這四種。其餘遍和四無色適合一切性行。在遍中任何有限的適合尋行者，無量的適合癡行者。 如是這裡應從適合性行了知判定。這一切是依直接對治和最適合而說。但沒有不能鎮伏貪等或不能幫助信等的善修習。這在彌醯經中也說： "應進一步修習四法。應修習不凈以斷貪。應修習慈以斷瞋恚。應修習入出息念以斷尋。應修習無常想以斷除我慢。" 在羅睺羅經中也以"羅睺羅，你應修習慈修習"等方式對一人說七種業處。因此不應執著于語句，應在一切處尋求意趣。這是"取業處"中業處說的判定。

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.

我來為您翻譯這段巴利文： 48. "取"這個詞的意義解釋。如"那瑜伽行者應親近授業處的善知識"中所說方式，親近如前所說的善知識后，將自己奉獻給佛世尊或阿阇黎，以圓滿的意樂和圓滿的勝解請求業處。 其中"世尊，我將此身奉獻給您"，如此應將自己奉獻給佛世尊。因為不如此奉獻而住在邊遠住處時，當可怕的所緣現前時不能鎮定，退回村邊與在家人混雜，陷入不當尋求而遭遇不幸災難。但已奉獻身體者即使可怕所緣現前也不生恐懼。智者觀察"你不是早已將自己奉獻給諸佛了嗎"而只生喜悅。如有人有上等迦尸布，被老鼠或蟲子咬壞時會生憂惱。但如果他把它施給無衣比丘，見那比丘把它撕成碎片時也只生喜悅。應知這是同樣的道理。 奉獻給阿阇黎時也應說"尊者，我將此身奉獻給您"。因為未奉獻身體者或不受教誡，或難教導不順從教導，或任意行事不告知阿阇黎就隨意而去。阿阇黎不以物質或法攝受他，不教導秘密的典籍。他不得這兩種攝受就不能在教法中建立，不久就陷入惡戒或還俗。但已奉獻身體者不抗拒教誡，不任意行事，易於教導順從阿阇黎。他從阿阇黎得到兩種攝受，在教法中得到增長、茂盛、廣大，如小缽食帝須長老的弟子們。 據說有三位比丘來到長老處。其中一位說"尊者，爲了您的利益"，我願意跳下百人高的懸崖。第二位說"尊者，爲了您的利益"，我願意從腳掌開始在石板上磨擦直到完全消失。第三位說"尊者，爲了您的利益"，我願意止住出入息而死。長老認為這些比丘有能力，就教導業處。他們依照他的教導都證得阿羅漢。這是自我奉獻的功德。所以說"將自己奉獻給佛世尊或阿阇黎"。

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.

1. 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.

1. Pathavīkasiṇaniddeso

我來為您翻譯這段巴利文： 49. "成為具足意樂和具足勝解者"，這裡那瑜伽行者應以無貪等六種方式成為具足意樂者。因為如此具足意樂者證得三菩提中的某一個。如說："六種意樂導向菩薩的菩提成熟：無貪意樂的菩薩見貪過患，無瞋意樂的菩薩見瞋過患，無癡意樂的菩薩見癡過患，出離意樂的菩薩見居家過患，遠離意樂的菩薩見群聚過患，出離意樂的菩薩見一切有趣過患。"因為任何過去未來現在的須陀洹、斯陀含、阿那含、漏盡者、辟支佛、正等覺，一切都以這六種方式證得各自應證的殊勝。所以應以這六種方式成為具足意樂者。應以勝解於此而成為具足勝解者。應成為勝解于定、重視定、傾向定，勝解于涅槃、重視涅槃、傾向涅槃的意思。 50. 對如此具足意樂和勝解而請求業處者，具他心智的阿阇黎應觀察心行而知其性行。其他人應問"你是什麼性行？什麼法多現行？作意什麼對你舒適？你的心傾向哪種業處？"等方式而知。如此了知后應說適合其性行的業處。 說時應以三種方式說。對已自然學習業處的應讓誦習一兩座后給予。對住在近處的應在來時說。對學習后想去他處的應不太簡略不太廣說。 其中首先說地遍時應說四種遍過患、作遍、已作的修習方法、二種相、二種定、七種適不適、十種安止善巧、精進平等、安止方法這九種行相。在其他業處中也應說適合它的。這一切將在它們的修習方法中顯明。 瑜伽行者在業處被如此說時應把握相而聽。"把握相"是把握"這是下句，這是上句，這是它的意義，這是意趣，這是譬喻"，如此係連各種行相的意思。因為如此把握相恭敬聽聞者，業處就善把握。然後依此成就殊勝證得，不是其他的。這是"把握"這句話的意義說明。 至此"親近善知識，取四十業處中適合自己性行的某一業處"這些句子已從一切方面詳說完畢。 為善人歡喜而造的清凈道論 定修習品中 業處把握的解說 第三品。 4.地遍解說

1. 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

我來為您翻譯這段巴利文： 51. 現在對於前面所說"捨棄不適合定修習的住處而住在適合的住處"，首先，若與阿阇黎同住一處感到舒適，他應住在那裡凈化業處。如果在那裡不舒適，在一牛吼距離或半由旬或一由旬內若有適合的住處，應住在那裡。因為這樣，當業處在某處生起疑惑或念忘失時，清晨在住處做完事務，在路上托缽，在飯食事務完畢時就去阿阇黎住處，那天在阿阇黎處凈化業處，第二天禮敬阿阇黎后出發，在路上托缽，不疲倦就能回到自己的住處。但若在一由旬範圍內也找不到舒適處，他應在業處中斬斷一切結處，使業處完全清凈，隨順轉向，即使去遠處也要捨棄不適合定修習的住處而住在適合的住處。 不適合的住處

1. 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.

我來為您翻譯這段巴利文： 52. 其中不適合是指具有十八種過患中的任何一種。這裡是十八種過患：大、新、舊、近路、有池、有菜、有花、有果、可愛、近城、近材木、近田地、有異性人、近港口、近邊境、近國境、不適宜、無善友。具有這十八種過患中任何一種過患者稱為不適合。不應住在那裡。 為什麼？首先在大寺院中，許多不同意樂的人會聚集，他們因互相對立而不做事務。菩提場等處沒有打掃。飲用水和洗用水未準備。在那裡這人拿著缽衣要去村莊托缽，如果看到事務未做或水罐空著，就必須做事務，必須準備水。不做就犯惡作罪。做的話時間就過去了，太遲入村得不到任何托缽。即使入于獨處也被沙彌和年輕比丘的高聲和僧團事務打擾。但如果所有事務都已做完，其餘也沒有干擾，這樣的大寺院也可以住。 在新寺院中有很多建築工作，不做就會被責備。但如果比丘們這樣說："尊者請隨意修沙門法，我們會做建築工作"，這樣的寺院可以住。 在舊寺院中有很多要修理，至少不修理自己的住處也會被責備，修理的話則業處退失。 在路邊的大道寺院晝夜有客人聚集。深夜來的人給了自己的住處后，要住在樹下或石板上。第二天也是這樣，沒有修業處的機會。但如果沒有這樣客人擁擠的地方，可以住。 池是指石池，那裡大眾為取水而聚集，城裡的王族比丘的弟子們來染衣，要為他們指示容器木盆等在某處某處，這樣一直都很忙碌。 在有各種蔬菜葉的地方，他持業處坐禪時，采菜婦一邊唱歌一邊採摘菜葉，以異性聲音的干擾而造成業處障礙。 在有各種開花的花樹的地方，也有同樣的障礙。 在有各種芒果、閻浮果、麵包果等果實的地方，想要果實的人來索求，不給就生氣，或強行拿取，傍晚在寺院中經行時見到他們說"優婆塞們，為什麼這樣做"，就隨意辱罵。甚至想驅逐他。 在如南山象腹窟、支多羅山等受尊敬、有名的寺院中住時，人們認為"這是阿羅漢"而從四面八方來禮拜，這樣他不舒適。但如果這對他適合，日間可去別處，夜間住在那裡。

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

我來為您翻譯這段巴利文： 在近城處有異性所緣現前，水罐女僕們拿著水罐摩擦著走過，不避讓路，權貴們在寺院中圍起布簾坐著。 在近材木處，有柴薪和器具樹的地方，取柴者如前所說的采菜花者一樣造成不適。寺院中有樹，人們來說"我們要砍下來造房子"而砍伐。如果傍晚從禪房出來在寺院中經行時見到他們說"優婆塞們，為什麼這樣做"，就隨意辱罵，甚至想驅逐他。 近田地的四周被田地環繞，那裡人們就在寺院中做打穀場打穀，在門廊睡覺，做很多其他不適的事。即使是大僧團的財產，園丁們阻擋人家的牛，禁止用水，人們拿著稻穗說"看你們園丁的作為"給僧團看。因種種原因要去王臣大臣的門前，這也包括在近田地中。 有異性人是指有互相異性敵對的比丘住在那裡，他們打鬥時被勸阻說"尊者們，不要這樣做"，就說"從這糞掃衣者來時起我們就完了"。 依近水港或陸港而住，那裡經常有乘船和車隊來的人騷擾說"給地方，給水，給鹽"而造成不適。 在近邊境處人們對佛等不信。 在近國境處有王的恐懼。一個王攻擊說"那地方不在我的統治下"，另一個也說"不在我的統治下"。這比丘有時遊行在這王的領土，有時在那個的。他們認為"這是間諜"而使他遭遇不幸災難。 不適宜是指因異性色等所緣聚集或被非人佔有而不適宜。這裡有個故事：據說一位長老住在林中。一個夜叉女站在草菴門前唱歌。他出來站在門前，她去經行道盡頭唱歌。長老去經行道盡頭，她站在百人高的懸崖上唱歌。長老返回。她急速來抓住他說："尊者，不是一個兩個像你這樣的被我吃掉"。 無善友是指在那裡不能得到阿阇黎或與阿阇黎相等、和尚或與和尚相等的善友。那裡無善友是大過患。應知具有這十八種過患中任何一種是不適合的。這在註釋中也說： "大寺新寺和舊寺，近路處 有池菜花和果實，受尊敬 近城木田與異性，和港口 邊境界適無善友，十八處 智者了知如是處，應遠離 如同遠離恐怖道，亦復然" 適合的住處

1. 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

我來為您翻譯這段巴利文： 53. 具有離托缽村不太遠不太近等五支的，這稱為適合。因為世尊說："諸比丘，如何住處具足五支？這裡，諸比丘，住處不太遠不太近，容易往返，日間人少，夜間寂靜無聲，少虻蚊風熱爬行類的接觸。在那住處住時容易獲得衣食住藥四資具。在那住處有多聞、通經、持法、持律、持母論的長老比丘們住，時時親近請教請問'尊者，這是什麼?這什麼意思?'，那些尊者為他開顯未開顯的，顯明未顯明的，在種種可疑之處除去疑惑。諸比丘，如是住處具足五支。" 這是"捨棄不適合定修習的住處而住在適合的住處"的詳說。 小障礙 54. "斷小障礙"，如是住在適當的住處時，那些小障礙也應斷除。即是：應剪長的頭髮鬚髮。應補強或縫補破舊衣。髒的應染。如果缽有垢應煮缽。應清潔床椅等。這是"斷小障礙"的詳說。 修習方法

1. 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.

我來為您翻譯這段巴利文： 55. 現在"應不失一切修習方法而修習"，這裡是從地遍開始關於一切業處的詳細解說。 如此斷除小障礙的比丘，在食后返回時消除食倦，在僻靜處安坐，應在已作或未作的地上取相。因為這樣說： "學習地遍者在已作或未作的、有邊不是無邊的、有界不是無界的、有圍不是無圍的、有限不是無限的、如缽量或如碗量的地上取相。他善把握那相，善記持，善確定。他善把握、善記持、善確定那相后，見功德、起珍寶想、建立恭敬、生親愛地繫縛心於那所緣，'確實依此行道我將解脫老死'。他離諸欲...乃至...具足初禪而住。" 其中，過去世中在教法中或仙人出家中修習地遍得四禪五禪者，這樣有福德具足資助的人在未作的地上，在耕地處或打穀場處生起相，如摩羅迦長老。據說那尊者看耕地時，與那處等量的相生起。他增長它，生起五禪，建立以禪為基礎的觀而證得阿羅漢。 但沒有如此修行者，應在阿阇黎處學習業處方法而不違犯，避免四種遍過患而作遍。因為有藍、黃、赤、白混雜等四種地遍過患。所以不取藍等色的泥土，應以恒河泥土般的紅色泥土作遍。它不應在寺院中沙彌等人行走處作。應在寺院邊緣隱蔽處、山洞或草菴中作可移動的或固定的。其中可移動的是在四根木樁上系布或皮或粗布，在除去草根砂石的地方用善搗的泥土塗上所說量的圓形而作。在準備時鋪在地上觀看。固定的是在地上如蓮花蕊樣釘樁，用藤纏繞而作。如果那泥土不夠，下面放其他的，上面用善凈的紅色泥土作一指寬四指量的圓形。只為這量而說"如缽量或如碗量"。說"有邊不是無邊"等是爲了它的界限。

1. 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.

我來為您翻譯這段巴利文： 56. 所以如此作了所說量的界限后，木鏟會生起異性色。所以不取那個，用石鏟磨平如鼓面般，掃凈那處，沐浴回來，在遍曼陀羅二肘半遠處設定好一指四指高的座位上坐。因為坐得太遠遍不現前，坐得太近遍的過患顯現。坐得太高要低頭看，坐得太低膝蓋疼痛。所以如說般坐好后，以"欲樂少味"等方式省察欲的過患，以出離一切苦的方便之出離生起希求，憶念佛法僧功德生起喜悅，"這是一切佛、辟支佛、聖聲聞所行的出離行道"而對行道生起敬重，"確實依此行道我將得到遠離樂味"而生起精進，平等地睜開眼睛取相而修習。 因為太睜眼睛會使眼睛疲勞，曼陀羅太清晰，這樣相不生起。睜眼太弱曼陀羅不清晰，心沉沒，這樣相也不生起。所以如見鏡中面像般平等地睜開眼睛取相而修習，不應觀察顏色，不應作意特相。而且不離開顏色，作有所依的顏色，依增上于施設法建立心而作意。在地、大地、土地、地面、大地等地的名稱中，隨欲說哪個，什麼隨順其想，就說那個。但是"地"這名稱顯著，所以依顯著而修習"地地"。應時時睜眼時時閉眼而轉向。直到取相不生起之間，即使一百次一千次或更多，也應以此方式修習。

1. 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.

1. 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

我來為您翻譯這段巴利文： 57. 他如此修習時，當閉眼轉向時如睜眼時般現前，那時稱為生起取相。從它生起時起不應坐在那處。應進入自己的住處在那裡坐著修習。爲了避免洗腳等耽擱，應要有一重底的鞋和手杖。然後如果幼嫩的定因某些不適宜因緣而失去，穿上鞋拿著手杖去那處取相回來安坐修習，應一再作意，應使之被尋所擊、被伺所擊。他這樣做時，漸次鎮伏諸蓋，煩惱止息，以近行定心得定，生起似相。 這裡前面的取相和這個的區別是：在取相中遍的過患顯現，似相如從皮套中取出的鏡面、如善凈的螺貝盤、如從云間出來的月輪、如雲中的白鶴，似乎破開取相而出，比那清凈百倍千倍而現前。它既無顏色也無形狀。如果它是那樣的，就會是眼識所識的粗顯的、可尋思的、被三相所擊的，但它不是那樣。它只是得定者的現起狀態的想而已。 58. 從它生起時起諸蓋就被鎮伏，煩惱就止息，心以近行定而得定。 因為定有二種：近行定和安止定。心以兩種行相得定：在近行地或在獲得地。其中在近行地以舍離諸蓋而心得定。在獲得地以諸支現起。 這兩種定的區別是：在近行中諸支不有力。因為諸支不有力，如小嬰兒被抱起放著會一再跌倒地上，如是生起近行時心有時緣于相，有時墮入有分。但在安止中諸支有力。因為它們有力，如力士從座起可以站立一整天，如是生起安止定時心一次斷有分相續，可以整夜整天住立，只以善速行相續而轉。 這裡和近行定一起生起似相是很難的。所以如果在那盤跏中能增長那相而證得安止，很好。如果不能，那麼應像護轉輪王胎一樣不放逸地護那相。因為如此： "護相者無失， 所得之遺失， 若無所護持， 一一皆喪失。" 七種適宜

1. 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

1. 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.

我來為您翻譯這段巴利文： 59. 這裡是護持的方法： "住處和行境，言語人飲食， 氣候與威儀，七種應遠離。 亦應親近七，如此而行者， 不久定生起，對某些人來。" 其中，在某住處住時，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，這是不適宜的。在某處相生起且穩固，念建立，心得定，如龍山住的精進帝須長老，這是適宜的。所以在有多處住所的寺院中，應在每處住三天，在哪裡心一境性，就住在那裡。因為住處適宜，在銅葉洲（錫蘭）的小龍窟中住著，在那裡得業處的五百比丘證得阿羅漢。至於在其他處證得預流等位后在那裡證阿羅漢的數目無計。如是在其他支多羅山寺等處也是如此。 托缽村在住處的北方或南方不太遠一由旬半內，易得充足的乞食，這是適宜的。相反則不適宜。 言語中三十二種畜生論是不適宜的，因為它導致相消失。依十種論事是適宜的，它也應適量而說。 人中多說畜生論的，具足戒等功德的，依止他未定的心得定，已定的心更堅固，這樣的是適宜的。但身體強壯多說畜生論的是不適宜的。因為他如泥水般使清水變濁，依止這樣的人如拘吒山住的達哈羅連禪那都失去，何況是相。 飲食對某些人甜的適宜，對某些人酸的適宜。氣候對某些人冷的適宜，對某些人熱的適宜。所以受用什麼飲食或氣候安適，未定的心得定，已定的心更堅固，那飲食和那氣候是適宜的。其他的飲食和其他的氣候是不適宜的。 在威儀中對某些人經行適宜，對某些人臥處坐處中的某一個。所以像住處那樣考察三天，在什麼威儀未定的心得定，已定的心更堅固，那是適宜的。其他的應知是不適宜的。 如是避開這七種不適宜而受用適宜。這樣行道的人多習近於相不久就得安止。 十種安止善巧 60. 但如此行道仍不得者，應成就十種安止善巧。這裡是方法：應求十種行相的安止善巧：使事物清凈、令諸根平等、于相善巧、應舉心時則舉心、應抑心時則抑心、應喜悅心時則喜悅心、應舍心時則舍心、遠離未得定人、親近得定人、傾向於彼。

1. 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.

我來為您翻譯這段巴利文： 61. 其中使事物清凈是指使內外事物成為清凈。因為當他頭髮鬍鬚長了，或身體為汗垢所染，那時內事物不清凈不純凈。當他的衣服破舊污垢臭穢，或住處骯髒，那時外事物不清凈不純凈。在內外事物不清凈時所生起的心心所中的智也不清凈，如依不清凈的燈盞燈芯油而生起的燈焰的光明。以不清凈的智思維諸行時諸行也不明顯，修習業處時業處也不增長、不生長、不廣大。但在內外事物清凈時所生起的心心所中的智也清凈純凈，如依清凈的燈盞燈芯油而生起的燈焰的光明。以清凈的智思維諸行時諸行也明顯，修習業處時業處也增長、生長、廣大。

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.

我來為您翻譯這段巴利文： 62. 令諸根平等是指使信等諸根達到平等狀態。因為如果他的信根強而其他根弱，那時精進根不能作提舉作用，念根不能作現起作用，定根不能作不散亂作用，慧根不能作洞見作用，所以應以觀察法性或如何作意而變強的，以不作意而減弱它。跋迦離長老的故事是這裡的例證。如果精進根強，則信根不能作勝解作用，其他根不能作其他的作用，所以應以修習輕安等減弱它。這裡也應顯示輸那長老的故事。如是在其他根中當一個強時，其他根于自己的作用不能勝任應當了知。在這裡特別讚歎信慧和定精進的平等。因為強信弱慧者成為盲信，于不當處生信。強慧弱信者趨向詭詐之分，如藥所生的病不可治。兩者平等則于當處生信。但強定弱精進因定屬於懈怠分而為懈怠所勝。強精進弱定因精進屬於掉舉分而為掉舉所勝。但定被精進結合則不得墮于懈怠。精進被定結合則不得墮于掉舉，所以應使兩者平等。因為以兩者平等而有安止。而且修定者強信也適宜。如是信解而達到安止。但在定慧中修定者一境性強適宜。如是他達到安止。修觀者慧強適宜。如是他達到相通達。以兩者平等也有安止。但念在一切處強適宜。因爲念保護心不因信、精進、慧屬於掉舉分而墮于掉舉，不因定屬於懈怠分而墮于懈怠，所以它如鹽味於一切咖喱中，如掌管一切王事的大臣在一切處都需要。因此說："世尊說念於一切處需要。為什麼?因為心以念為依止，念現起護衛作用，離念則無心的提舉和抑制。" 63. 于相善巧是指善於作未作的地遍等心一境性之相，善於修習已作的，善於護持由修習而得的，這裡是指這個。

1. 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.

我來為您翻譯這段巴利文： 64. 如何在應舉心時則舉心？當他的心因過弱的精進等而陷於沉沒時，那時不修習輕安覺支等三支而修習擇法覺支等。因為世尊這樣說： "諸比丘，譬如有人想要點燃小火，他在那裡放入濕草、放入濕牛糞、放入濕柴、給予水風、以塵土覆蓋，諸比丘，那人能夠點燃小火嗎？""不能，尊者。""如是，諸比丘，當心陷於沉沒時，那時不適合修習輕安覺支，不適合修習定...乃至...不適合修習舍覺支。這是什麼原因？諸比丘，沉沒的心，以這些法難以提起。但是，諸比丘，當心陷於沉沒時，那時適合修習擇法覺支，適合修習精進覺支，適合修習喜覺支。這是什麼原因？諸比丘，沉沒的心，以這些法容易提起。諸比丘，譬如有人想要點燃小火，他在那裡放入乾草、放入干牛糞、放入乾柴、給予口風、不以塵土覆蓋，諸比丘，那人能夠點燃小火嗎？""能夠，尊者。"" 這裡應依各自的食而了知擇法覺支等的修習。因為這樣說： "諸比丘，有善不善法、有罪無罪法、低劣殊勝法、黑白相對應法。於此多作如理作意，這是未生擇法覺支生起、已生擇法覺支增長廣大修習圓滿的食。" 同樣："諸比丘，有精進界、出離界、勤勉界。於此多作如理作意，這是未生精進覺支生起、已生精進覺支增長廣大修習圓滿的食。" 同樣："諸比丘，有喜覺支處的法。於此多作如理作意，這是未生喜覺支生起、已生喜覺支增長廣大修習圓滿的食。";

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.

我來為您翻譯這段巴利文： （續上段）在此，隨通達自性、共相而轉起的作意，在善等中稱為如理作意。隨生起精進界等而轉起的作意，在精進界等中稱為如理作意。其中"精進界"是指初始精進。"出離界"因為出離懈怠而比那個更強。"勤勉界"因為超越更上位而比那個更強。"喜覺支處的法"是喜的異名。對它也是生起的作意稱為如理作意。 又有七法導致擇法覺支生起：多問、使事物清凈、令諸根平等、遠離愚人、親近智者、省察深智行處、傾向於彼。 十一法導致精進覺支生起：省察惡趣等怖畏、見精進所致世出世間殊勝利益、省察行道如是："我應行佛辟支佛大聲聞所行之道，懈怠者不能行"、以作施主大果而恭敬缽食、省察師尊如是："我師尊讚歎精進，他的教誡不可違越，且對我們多所助益，以行道供養才是供養非他"、省察遺產如是："我應取正法大遺產，懈怠者不能取"、以作意光明想轉換威儀住開闊處等去除昏沉睡眠、遠離懈怠人、親近精進人、省察正勤、傾向於彼。 十一法導致喜覺支生起：佛隨念、法隨念、僧隨念、戒隨念、施隨念、天隨念、寂止隨念、遠離粗糙人、親近柔和人、省察凈信經、傾向於彼。如是以這些行相生起這些法稱為修習擇法覺支等。如是在應舉心時則舉心。

1. 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.

我來為您翻譯這段巴利文： 65. 如何在應抑心時則抑心？當他的心因過強的精進等而掉舉時，那時不修習擇法覺支等三支而修習輕安覺支等。因為世尊這樣說： "諸比丘，譬如有人想要熄滅大火聚，他在那裡放入乾草...乃至...不以塵土覆蓋，諸比丘，那人能夠熄滅大火聚嗎？""不能，尊者。""如是，諸比丘，當心掉舉時，那時不適合修習擇法覺支，不適合修習精進...乃至...不適合修習喜覺支。這是什麼原因？諸比丘，掉舉的心，以這些法難以寂靜。但是，諸比丘，當心掉舉時，那時適合修習輕安覺支，適合修習定覺支，適合修習舍覺支。這是什麼原因？諸比丘，掉舉的心，以這些法容易寂靜。諸比丘，譬如有人想要熄滅大火聚，他在那裡放入濕草...乃至...以塵土覆蓋，諸比丘，那人能夠熄滅大火聚嗎？""能夠，尊者。"" 這裡也應依各自的食而了知輕安覺支等的修習。因為世尊這樣說： "諸比丘，有身輕安、心輕安。於此多作如理作意，這是未生輕安覺支生起、已生輕安覺支增長廣大修習圓滿的食。" 同樣："諸比丘，有止相、不散亂相。於此多作如理作意，這是未生定覺支生起、已生定覺支增長廣大修習圓滿的食。" 同樣："諸比丘，有舍覺支處的法。於此多作如理作意，這是未生舍覺支生起、已生舍覺支增長廣大修習圓滿的食。"

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.

1. 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.

我來為您翻譯這段巴利文： （續上段）在此，如他以前生起過輕安等，憶念那相而隨生起它們的作意，在三處都稱為如理作意。"止相"是止的異名。因不散亂義也稱為"不散亂相"。 又有七法導致輕安覺支生起：受用勝妙食、受用適意氣候、受用適意威儀、保持中性努力、遠離身體緊張的人、親近身體輕安的人、傾向於彼。 十一法導致定覺支生起：事物清凈、善巧于相、令諸根平等、適時抑制心、適時提舉心、以信與悚懼使無喜悅的心歡喜、舍離正行的心、遠離未得定的人、親近得定的人、省察禪解脫、傾向於彼。 五法導致舍覺支生起：對有情保持中舍、對諸行保持中舍、遠離珍愛有情諸行的人、親近對有情諸行保持中舍的人、傾向於彼。如是以這些行相生起這些法稱為修習輕安覺支等。如是在應抑心時則抑心。 66. 如何在應喜悅心時則喜悅心？當他因慧的運用遲鈍或未證得寂止樂而心無喜悅時，那時以省察八悚懼事而使之悚懼。八悚懼事即是生老病死四種，惡趣苦第五，過去輪迴為根本的苦，未來輪迴為根本的苦，現在尋食為根本的苦。以隨唸佛法僧功德而生其信。如是在應喜悅心時則喜悅心。 如何在應舍心時則舍心？當他如是行道時心不沉沒不掉舉不無喜悅于所緣正行，趣向于止，那時對提舉抑制喜悅不作功用，如馬伕對正行的馬。如是在應舍心時則舍心。 遠離未得定的人是指遠離未曾登上出離行道、從事多種事務、心散亂的人。 親近得定的人是指時常親近已行出離行道、得定的人。 傾向於彼是指傾向於定、重視定、傾注定、傾瀉定、隨順定的意思。 如是應成就這十種安止善巧。

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

1. 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

我來為您翻譯這段巴利文： 67. 如是完成時，此安止善巧； 得相時，安止即得生起。 如是行者，如果它不生； 智者亦不捨精進，應當努力。 因為舍離正精進，青年得 殊勝少分，此事實不存在。 故智者觀察，心行相狀， 應常常，使精進平等。 心稍有低沉，即應提舉， 制止過亢奮，使之平等執行。 如蜜蜂于花粉，手術于蓮葉， 船師于船隻，注油于瓶中， 他們正行為，已被善讚歎。 使心完全地，離沉掉狀態， 如是令心意，趣向于相。 令心趣向于相 68. 這裡是解釋其義：如不巧的蜜蜂知道某樹開花后以快速飛去超過它又返回時花粉已盡而不能得到。另一不巧者以緩慢速度飛去時也在已盡時到達。但巧者以適中速度飛去輕易到達花叢后隨意取粉制蜜而享受甜味。 如外科醫生的學徒們在水盆中的蓮葉上練習手術時，一個不巧者快速按刀而把蓮葉切成兩半或沉入水中。另一不巧者因怕切斷沉入而不敢用刀觸碰。但巧者以適中用力在那裡顯示刀功后成為完美技藝者，在類似場合做事而獲得利益。 如王說誰能取四尋長的猴絲線者得四千時，一個不巧者快速拉猴絲線而在這裡那裡都斷了。另一不巧者因怕斷裂而不敢用手觸碰。但巧者從末端開始以適中用力纏在棒上取來而獲得利益。 如不巧的舵手在強風時全帆使船駛向異國。另一不巧者在微風時降帆使船停在原處。但巧者在微風時張滿帆在強風時半帆而安全到達所欲之處。 如老師對學徒們說誰能不溢出油來注滿瓶子者得利益時，一個不巧者貪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。但巧者以適中用力注滿而獲得利益。 如是一個比丘相生起時想要快速達到安止而用力精進，他的心因過度精進而墮入掉舉，他不能達到安止。一個見到過度精進的過患后想現在何必安止而減弱精進，他的心因過弱精進而墮入懈怠，他也不能達到安止。但有人使稍微低沉者離開低沉狀態使掉舉者離開掉舉以適中用功令心趣向于相，他能達到安止，應當如是。為顯示此義而說： 如蜜蜂于花粉，手術于蓮葉， 船師于船隻，注油于瓶中， 他們正行為，已被善讚歎。 使心完全地，離沉掉狀態， 如是令心意，趣向于相。 初禪說明

1. 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.

我來為您翻譯這段巴利文： 69. 如是令心趣向于相時，他想"現在安止將成就"，於是切斷有分，以"地地"的練習方式現起，以那地遍為所緣而生起意門轉向。此後在那同一所緣上生起四或五速行。其中最後一個是色界，其餘是欲界。比平常心更強的尋、伺、喜、樂、心一境性，因為是安止的準備所以稱為"準備"，如村等附近地區稱為村鄰近、城鄰近，如是因為接近安止、為近行所以稱為"近行"，因為順應在此之前的準備和上面的安止所以也稱為"隨順"。這裡最後一個因為超越凡夫種姓、達到廣大種姓也稱為"種姓"。這裡以未取為取，第一是準備，第二是近行，第三是隨順，第四是種姓。或者第一是近行，第二是隨順，第三是種姓，第四或第五是安止心。因為只有第四或第五入安止，這是依速知者和遲知者。此後速行即落入，輪到有分。 但阿毗達摩論師喬達多長老引用"前前善法對後後善法以重複緣為緣"的經文后說由於重複緣後後法變強，所以在第六或第七也有安止。註釋書說"這只是長老的意見"而加以否定。但安止只在第四或第五生起。說因為接近有分所以說速行已落入。因為是經過思考而說的不能否定。如人向斷崖奔跑雖想站住也在邊緣立足不住而落入斷崖，如是不能在第六或第七入安止，因為接近有分。所以應知安止只在第四或第五生起。 而且它只是一心剎那。因為在七處沒有時間限制：初次安止、世間神通、四道、道無間果、色無色有的有分禪、滅盡定的緣即非想非非想處、從滅盡定出定的果定。這裡道無間果不超過三個。滅盡定的緣即非想非非想處不超過兩個。色無色有的有分沒有限量，其他處只有一心。如是安止只是一心剎那。此後落入有分。然後切斷有分，為省察禪而轉向，此後省察禪。 至此他離諸欲，離諸不善法，有尋有伺，由離生喜樂，成就初禪而住。如是他已證得舍離五支、具足五支、三種清凈、圓滿十相的地遍初禪。

1. 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.

我來為您翻譯這段巴利文： 70. 此中"離諸欲"是離開諸欲、無諸欲、遠離。這裡的"eva"（只是）字應知是確定義。因為是確定義，所以顯示在成就初禪而住的時候，雖然諸欲不存在，但它們是初禪的對立面，且只有舍離諸欲才能證得初禪。 如何？因為在"離諸欲"中作確定時顯示：禪定的對立面必定是諸欲，有諸欲時禪定不生起，如有黑暗時沒有燈光。只有舍離它們才能證得，如舍離此岸才到達彼岸。所以作確定。 這裡可能會問：為什麼這隻在前句說，不在後句說？難道不離開不善法也能成就禪定而住嗎？不應如是見。因為這是由於出離它們而在前句說。因為此禪由超越欲界、對治欲貪而成為出離諸欲。如說："出離即是諸欲的出離。"在後句中也如"諸比丘，這裡有沙門，這裡有第二沙門"；;

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.

我來為您翻譯這段巴利文： （續上段）這裡加上"eva"（只是）而說，應如是說。因為不可能不離開其他稱為蓋的不善法而成就禪定而住。所以"只離諸欲、只離不善法"應在兩句中都如是見。雖然在兩句中以"離"這共通之詞包含了暫時離等和身離等一切離，但這裡應只見身離、心離、鎮伏離三種。 以"諸欲"這詞，應見包含了在義釋中以"什麼是事欲？可意的色等"為始所說的事欲，以及在義釋和分別論中說"欲是欲求，欲是貪，欲是欲求貪，欲是尋思，欲是貪，欲是尋思貪，這些稱為欲"的煩惱欲。如是則"只離諸欲"意為只離事欲，由此說身離。"離不善法"意為離煩惱欲或一切不善，由此說心離。此中由前句說離事欲故顯示舍離欲樂，由后句說離煩惱欲故顯示攝受出離樂。由說離事欲和煩惱欲故，由第一句顯示舍離染污事，由第二句顯示舍離染污。由第一句顯示舍離貪慾之因，由第二句顯示愚癡。由第一句顯示加行清凈，由第二句顯示意向培養，應如是了知。這是關於"諸欲"中所說事欲方面的解釋。 在煩惱欲方面，以欲求、貪等多種差別的欲求即是所謂的欲。它雖屬不善，但在分別論中以"此中什麼是欲？欲是欲求"等方式因對治禪而別說。或因是煩惱欲故在前句說，因屬不善故在後句說。因它有多種差別故不說"欲"而說"諸欲"。 雖然其他法也有不善性，但在分別論中以"此中什麼是不善法？欲求"等方式因顯示對禪支的對立、對治故只說諸蓋。因為諸蓋是禪支的對立，禪支是它們的對治、破壞、滅除。如在藏論中說：定是欲求的對治，喜是嗔恚的對治，尋是昏沉睡眠的對治，樂是掉舉惡作的對治，伺是疑的對治。

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.

我來為您翻譯這段巴利文： 如是在此，"只離諸欲"由此說欲求的鎮伏離。"離不善法"由此說五蓋的鎮伏離，但以未取為取，第一說欲求，第二說余蓋。同樣，第一說三不善根中以五欲功德為境的貪，第二說以嗔恚事等為境的嗔癡。或在暴流等諸法中，第一說欲暴流、欲軛、欲漏、欲取、貪婪身繫、欲貪結，第二說余暴流、軛、漏、取、系、結。第一說貪及其相應法，第二說無明及其相應法。又應知第一說八種貪相應心生起的鎮伏離，第二說餘四種不善心生起的鎮伏離。這是對"只離諸欲，離不善法"的義理解釋。

1. 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.

我來為您翻譯這段巴利文： 71. 如是顯示了初禪的舍離支后，現在為顯示相應支而說"有尋有伺"等。此中尋是尋思，即是向上思考。它的相是令心安置於所緣，作用是擊打和遍求。因此說瑜伽行者以尋擊打、以尋遍求所緣。現起是將心導向所緣。 伺是伺察，即是隨遍察。它的相是重複磨擦所緣，作用是使相應法隨行於彼，現起是心的相續。 雖然它們在某處不相離，但以粗重義和先行義，尋如敲鐘時心的初撞擊。以細微義和磨擦性，伺如鐘的餘響般相續。此中尋是擴散的，在最初生起時是心的震動，如欲飛上空中的鳥振翅，如尋香的蜜蜂向蓮花飛去。伺是寂靜執行，不太震動，如鳥在空中飛行時展翅，如蜜蜂飛到蓮花上方盤旋。但在二法集註釋中說："如大鳥在空中飛行時以雙翼取風后安靜翅膀而行，是以安置於所緣而行的尋。如為取風而振動翅膀而行，是以磨擦而行的伺。"這在相續執行時適合。它們的差別在初禪和第二禪中明顯。 又如用一手緊握染污的銅器，以另一手用粉末、油、毛刷擦拭時，緊握的手如尋，擦拭的手如伺。又如陶師以棒擊轉輪製器時，壓下的手如尋，來回執行的手如伺。又如畫圓時，固定在中心的圓規腳如安置的尋，旋轉外圍的圓規腳如磨擦的伺。如是此禪與此尋此伺俱行，如樹與花果俱生，故稱為"有尋有伺"。但在分別論中以"具有此尋此伺"等方式作人為主的說明。但其義即使在那裡也應如是見。 "離生"中，離是分離，即遠離諸蓋的意思。或離者是離，即遠離諸蓋的禪相應法蘊的意思。從離而生，或生於離，故名離生。

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.

我來為您翻譯這段巴利文： 72. "喜樂"中，使滿足故為喜。它的相是歡喜，作用是使身心滿足或遍滿，現起是踴躍。這喜有五種：小喜、剎那喜、涌入喜、踴躍喜、遍滿喜。其中小喜只能使身體起毛髮豎立。剎那喜如閃電般在剎那剎那中生起。涌入喜如海浪般一波波衝擊身體而破碎。踴躍喜很強，能使身體上升達到跳向空中的程度。如滿沃利迦住處的大帝須長老在月圓日晚上去塔院見到月光，面向大塔想："在這個時候四眾正在禮拜大塔"，以平常所見為所緣而生起以佛為所緣的踴躍喜，如投在平地上的綵球般跳到空中，就落在大塔院中。同樣，在山崗寺附近的瓦塔卡拉伽村的一位家女也因強烈以佛為所緣的踴躍喜而跳向空中。 據說她父母傍晚去寺院聽法時說："女兒，你懷有身孕不能在不當時外出，我們會為你迴向功德而聽法。"她雖想去卻不能違揹他們的話而留在家中，站在庭院裡以月光望著山崗的空中塔院，看見塔的燈供，和四眾以花香等供養塔后繞塔，也聽見比丘僧眾誦經的聲音。於是她想："這些人真有福，能去寺院在這樣的塔院中游行，聽這樣美妙的法語。"當她望著如珍珠堆般的塔時，踴躍喜生起。她跳向空中，比父母更早從空中降在塔院，禮拜塔後站著聽法。這時父母來問："女兒，你從哪條路來的？"她說："我從空中來，不是走路來。"他們說："女兒，通常是漏盡者從空中行，你怎麼來的？"她說："我站著以月光望塔時生起強烈以佛為所緣的喜。那時我不知道自己是站著還是坐著，只是以所取相而跳上空中落在塔院中。" 如是踴躍喜達到跳向空中的程度。而遍滿喜生起時，如吹滿的氣球、如大水流衝入山洞般遍滿全身。 這五種喜懷胎成熟時圓滿兩種輕安：身輕安和心輕安。輕安懷胎成熟時圓滿兩種樂：身樂和心樂。樂懷胎成熟時圓滿三種定：剎那定、近行定、安止定。其中作為安止定的根本而增長達到與定相應的遍滿喜，這是這裡所說的喜。

1. 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

我來為您翻譯這段巴利文： 73. 另一個樂是美好，或者說很好地吞噬、掘除身心的苦惱故為樂。它的相是愉悅，作用是增長相應法，現起是援助。雖然它們在某處不相離，但喜是獲得可意所緣的滿足，樂是體驗所獲得的滋味。有喜處必有樂，有樂處不必定有喜。喜屬於行蘊，樂屬於受蘊。喜如疲倦行路者見聞森林水，樂如進入林蔭飲用水。應知這是說它們在各個時候的顯著性。如是此喜與此樂是此禪的，或在此禪中有，故此禪稱為"喜樂"。 或者喜與樂為喜樂，如法與律等。離生的喜樂是此禪的，或在此禪中有，如是為離生喜樂。因為如禪那樣，這裡的喜樂也是離生的，且它有這個，所以用一個詞說"離生喜樂"也適合。但在分別論中以"此樂與此喜俱行"等方式說。但其義也應如是見。 "初禪"將在後面顯示。"成就"是達到、獲得的意思。或者說是使成就、完成。但在分別論中說："成就是初禪的獲得、證得、達到、成就、觸證、作證、成就。"它的義也應如是見。"而住"是以相應的威儀住而成為具足所說那樣禪那的人，成就自體的活動、維持、保護、持續、維繫、行為、安住。因為在分別論中說："而住是活動、維持、保護、持續、維繫、行為、安住，因此說而住。" 五支舍離等（標題）

1. 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

我來為您翻譯這段巴利文： 74. 所說的"五支已舍離，五支具足"，此中以舍離欲欲、嗔恚、昏沉睡眠、掉舉惡作、懷疑這五蓋而應知五支已舍離。因為這些未舍離時禪那不生起。因此說這些是它的舍離支。雖然在禪那剎那其他不善法也被舍離，但這些特別是禪那的障礙。因為被欲欲引誘于種種所緣的心不能專一於一所緣。或被欲欲征服的心不能行舍離欲界的道。被嗔恚衝擊所緣的心不能相續。被昏沉睡眠征服的心不適業。被掉舉惡作糾纏的心不寂靜而遊蕩。被懷疑損害的心不能升起成就禪那的道。因為這些特別是禪那的障礙，所以說它們是舍離支。 因為尋令心安置於所緣，伺令相續，由於它們為不散亂而完成修習，由於修習的成就而生喜使滿足，樂使增長。於是具其餘相應法的一境性被這些安置、相續、滿足、增長所攝受而平等、正確地安立於一所緣，所以以尋、伺、喜、樂、心一境性這五支的生起而應知五支具足。因為這五支生起時禪那就生起了。因此說這些是它的具足支。所以不應認為還有其他不具足這些的禪那。如僅以支分而說四支軍隊、五支樂器、八支道，如是應知這也僅以支分而說五支或具五支。 雖然這五支在近行時也有，但在近行時比平常心更強。而在這裡比近行更強，達到色界的相。這裡尋以非常清晰的形態生起而令心安置於所緣。伺極度磨擦所緣。喜樂遍滿全身。因此說："他的全身無有不被離生喜樂所遍滿。"心一境性如上蓋與下蓋相合般生起而觸所緣，這是它們與其他的差別。此中雖然心一境性在"有尋有伺"這經文中未提及，但在分別論中說"禪那是尋、伺、喜、樂、心一境性"，所以也是支分。因為世尊以什麼意趣說概要，他就以那意趣在分別論中解釋。 三種美善（標題）

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.

我來為您翻譯這段巴利文： 75. "三種美善、具足十相"中，以初、中、后而為三種美善。應知就是這些初、中、后的相而具足十相。 此中這是聖典： "初禪的行道清凈為初，增長舍為中，喜悅為后。初禪的行道清凈為初，初有幾相？初有三相：從其障礙中心得清凈，因清凈故心趣向中間止相，因趣向故心躍入其中。心從障礙得清凈，因清凈故心趣向中間止相，因趣向故心躍入其中。初禪的行道清凈為初，初有這三相。因此說初禪是初善且具三相。 初禪的增長舍為中，中有幾相？中有三相：觀察清凈心，觀察趣向止，觀察一性現起。觀察清凈心，觀察趣向止，觀察一性現起。初禪的增長舍為中，中有這三相。因此說初禪是中善且具三相。 初禪的喜悅為后，後有幾相？後有四相：由於其中生起諸法不超越義故喜悅，由於諸根一味義故喜悅，由於引發適合的精進義故喜悅，由於習行義故喜悅。初禪的喜悅為后，後有這四相。因此說初禪是后善且具四相。" 此中行道清凈即是具資糧的近行。增長舍即是安止。喜悅即是省察。一些人如是解釋。因為："趣向一性的心躍入行道清凈且為舍所增長，並且被智所喜悅。"

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

我來為您翻譯這段巴利文： 因為在聖典中說："趣向一性的心躍入行道清凈且為舍所增長，並且被智所喜悅。"所以應知在安止內，以到達方式為行道清凈，以中舍作用為增長舍，以成就諸法不超越等性而凈化的智的作用成就為喜悅。 如何？在安止生起的那一次中，從那障礙稱為煩惱群的禪那障礙中心得清凈。因清凈而無遮蔽，趣向中間止相。中間止相即是平等執行的安止定。其後前心以相續轉變方式趨向如是性時名為趣向中間止相，因如是趣向而以趨向如是性名為躍入其中。如是首先應知以前心所具有的形態成就而在初禪生起剎那以到達方式為行道清凈。 如是清凈已，因無需再清凈，不作清凈功用而名為觀察清凈心。因趨向止性而趣向止，不作令定功用而名為觀察趣向止。因趣向止性而舍離煩惱結合以一性現起，不作令一性現起功用而名為觀察一性現起。如是應知以中舍作用為增長舍。 如是增長舍時，其中生起的稱為定慧的雙運法不相超越而轉起，信等諸根因解脫種種煩惱而以解脫味為一味而轉起，他引發適合於彼等不超越及一味性的精進，在那剎那有習行，所有這些形態因為以智見種種染凈的過患與功德而如是如是喜悅、清凈、凈化而成就，所以說"應知以成就諸法不超越等性而凈化的智的作用成就為喜悅"。 此中因為以舍方式智顯著。如說："如是正持的心善觀察，以舍方式以慧方式慧根增上，以舍方式心從種種煩惱解脫，以解脫方式以慧方式慧根增上。因解脫彼等諸法成為一味。一味義即是修習。"所以說以智作用的喜悅為后。 現在"成就地遍初禪"中，以數的次第為初，最先生起亦為初。由於近觀所緣或燒盡對治故為禪那。地輪以整體義稱為地遍，依此所得相亦然，于地遍相所得禪亦然。此中應知此義中禪那為地遍。關於此說"成就地遍初禪"。 長時住立的成就（標題）

1. 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.

我來為您翻譯這段巴利文： 76. 如是成就此時，瑜伽者應像射毛者和廚師那樣把握諸相。如善巧弓箭手在練習射毛時，在射中毛髮的那一次，把握所站立的足跡、弓杖、弓弦、箭的形相。"我如是站立，如是持弓杖、弓弦、箭而射中毛髮。"從此以後，他成就那些形相而不失敗地射中毛髮。同樣地，瑜伽者也應把握"我食用這樣的食物，親近這樣的人，在這樣的住處，以這樣的威儀，在這個時候成就這個"這些適宜食物等相。如此，當它失去時，他能通過成就那些相而再生起，或使不熟練的變熟練而一再入定。 又如善巧廚師侍奉主人時，注意到他喜歡吃什麼，從此以後便供應同樣的食物而得到利益，同樣地，這人在成就時把握食物等相，成就它們后，每當失去時能一再得到安止。因此他應像射毛者和廚師那樣把握諸相。這也是世尊所說： "諸比丘，譬如智慧、聰明、善巧的廚師以各種咖喱服侍國王或大臣，有酸味的、苦味的、辛辣的、甜味的、澀味的、不澀味的、有鹽的、無鹽的。諸比丘，那智慧、聰明、善巧的廚師把握自己主人的相：'今天我主人喜歡這咖喱，或取這個，或多取這個，或讚歎這個，今天我主人喜歡酸味的咖喱，或取酸味的，或多取酸味的，或讚歎酸味的......或讚歎無鹽的。'諸比丘，那智慧、聰明、善巧的廚師得到衣服，得到薪資，得到贈禮。何以故？諸比丘，因為那智慧、聰明、善巧的廚師把握自己主人的相。同樣地，諸比丘，此處有智慧、聰明、善巧的比丘住于身觀身......于受觀受、於心觀心、於法觀法，熱誠、正知、正念，除去世間的貪憂。當他住於法觀法時，心得定，隨煩惱被斷，他把握那相。諸比丘，那智慧、聰明、善巧的比丘得現法樂住，得正念正知。何以故？諸比丘，因為那智慧、聰明、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

我來為您翻譯這段巴利文： 通過取相而重新成就那些相時，只能成就安止，不能長時住立。長時住立是因為很好地清凈了定的障礙法。因為比丘若不以觀察欲患等很好地鎮伏欲欲，不以身輕安很好地平息身粗重，不以作意精進界等很好地除去昏沉睡眠，不以作意止相等很好地除遣掉舉惡作，不很好地清凈其他定的障礙法而入定，他如入不清凈蜂巢的蜜蜂、如入不清凈園林的國王般很快就出來。但若很好地清凈定的障礙法而入定，他如入清凈蜂巢的蜜蜂、如入清凈園林的國王般整天都在定中。因此古人說： "應除欲貪與嗔恚， 掉舉、睡眠及第五疑； 以離生喜悅之心， 如王入凈園中樂。" 因此欲長時住立者應清凈障礙法而入定。爲了心修習廣大，也應擴大所獲得的似相。它有兩個擴大的地點：近行或安止。因為到達近行也可以擴大它，到達安止也可以。但在一處必須擴大。因此說"應擴大所獲得的似相"。 似相擴大的方法（標題）;

1. 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

我來為您翻譯這段巴利文： 77. 此中這是擴大的方法，瑜伽者不應像擴大糕餅、擴大飯食、擴大藤蔓、擴大布那樣擴大那相，而應如農夫以犁劃定要耕種的地方，在界限內耕種，又如比丘結界時先標記界相后才結界，如是應逐漸以心劃定所獲得相的一指、二指、三指、四指量，按所劃定而擴大。不應不劃定而擴大。然後以劃定庭院、宮殿、精舍、界域、村鎮、城邑、國土、海洋界限的方式擴大，應劃定到輪圍山的界限或更遠而擴大。 如幼鵝從翅膀生長時起，飛越小小區域而練習，逐漸到達日月處，同樣地比丘以所說方式劃定相而擴大，擴大到輪圍山的界限或更遠。於是他在所擴大處的相，在地的高低、河流、難處、山的不平處，如被百針刺穿的公牛皮。 初學者對於那相應多入已得初禪，不應多作省察。因為多作省察者，禪支顯現為粗顯且微弱。因它們如是顯現，就成為向上精進的因緣。他在未熟練的禪那中精進，就從已得初禪退失，且不能達到第二禪。因此世尊說： "諸比丘，如山牛愚癡、無知、不了知處所、不善巧于山地行走。它這樣想：'我應該去未去過的方向，吃未吃過的草，喝未喝過的水。'它在未站穩前腳時就抬起後腳，它既不能去未去過的方向，也不能吃未吃過的草，也不能喝未喝過的水。它站在那處所時這樣想：'我應該去未去過的方向......喝未喝過的水'，它也不能安全地回到那處所。何以故？諸比丘，因為那山牛愚癡、無知、不了知處所、不善巧于山地行走。同樣地，諸比丘，此處有比丘愚癡、無知、不了知處所、不善巧于離欲......成就初禪而住。他不習近、不修習、不多作、不善確立那相，他這樣想：'愿我因寂止尋伺......成就第二禪而住。'他不能因寂止尋伺......成就第二禪而住。他這樣想：'愿我離欲......成就初禪而住。'他不能離欲......成就初禪而住。諸比丘，這稱為比丘兩邊俱失、兩邊退失，如那山牛愚癡、無知、不了知處所、不善巧于山地行走。" 因此他首先應在那初禪中以五種方式成為熟練。 五種熟練的解說（標題）;

1. 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

1. 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.

我來為您翻譯這段巴利文： 78. 此中這五種熟練是：轉向熟練、入定熟練、決意熟練、出定熟練、省察熟練。隨欲何處、隨欲何事、隨欲多久轉向初禪，轉向無有遲滯，是為轉向熟練。隨欲何處......入初禪，入定無有遲滯，是為入定熟練。其餘也應如是詳述。 這裡的意義解釋是：從初禪出定後首先轉向尋，斷有分后，緊接轉向而生起四或五個以尋為所緣的速行。然後兩個有分，然後再以伺為所緣的轉向，如前所說的速行。如是於五禪支中，當能相續地轉起心時，他的轉向熟練即已成就。這熟練達到頂點是在世尊的雙神變，或在他人的如是時候。此外再無更快的轉向熟練。 而像尊者大目犍連在調伏難陀跋難陀龍王時那樣能迅速入定的能力，名為入定熟練。 能決意住立一彈指或十彈指剎那的能力，名為決意熟練。如是能迅速出定的能力，名為出定熟練。爲了說明這兩者，應講佛護長老的故事。 這位尊者受具足戒八年時，在長老庵婆寺侍奉病重的大羅漢護長老，坐在來訪的約三萬具神通者中間，見到守護長老正在接受粥時，金翅鳥王從空中撲擊要抓那侍奉的龍王，立刻化作山並抓住龍王的手臂進入其中。金翅鳥王撞擊山後飛走。大長老說："朋友們，如果沒有佛護，我們都將受到呵責。" 省察熟練即如轉向熟練所說。因為其中省察速行緊接在轉向之後。 第二禪的解說（標題） 79. 在這五種熟練中已經熟練、精通初禪者，從初禪出定后見"這定近於諸蓋的對治，因尋伺粗顯故支分羸弱"等過患，觀察第二禪寂靜，除盡對初禪的欲求，應為證得第二禪而修習。當他從初禪出定后，具念正知而省察禪支時，尋伺顯現為粗顯，喜樂與心一境性顯現為寂靜，這時爲了舍斷粗顯支和獲得寂靜支，他再再作意那相為"地、地"，當"現在第二禪將生起"時，斷有分后以那地遍為所緣而生起意門轉向。然後于那同一所緣生起四或五個速行，其最後一個是色界第二禪。其餘如前所說是欲界。 至此他因尋伺寂止，內潔凈，心一境性，無尋無伺，定生喜樂，成就第二禪而住。如是他已證得舍離二支、具足三支、三種美善、具足十相的地遍第二禪。

1. 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.

我來為您翻譯這段巴利文： 80. 此中"因尋伺寂止"是指因這兩個尋和伺的寂止、超越，即在第二禪剎那不顯現的意思。此中雖然第二禪中一切初禪之法都不存在——因為初禪中的觸等是另一些，此處是另一些——但爲了顯示由於超越粗顯粗顯支而從初禪證得第二禪等之後諸禪，所以應知如是說"因尋伺寂止"。 "內"在此處是指自己內部。但在分別論中只說"內、自己"。因為是指自己內部，所以此處的意思是：在自己內生起，在自己相續中生起。"潔凈"說的是信。因具有潔凈性故禪那也稱為潔凈，如因具有青色性而稱為青衣。或因那禪那具足潔凈及由於尋伺動搖寂止而使心潔凈，所以也稱為潔凈。在這義釋中應知"潔凈、心的"如是詞的結合。但在前義釋中，"心的"這詞應與"一境性"結合。 這裡的義的結合是：單獨升起為一起，因不為尋伺所擾故成為最上、最勝而升起的意思。因為在世間最勝者也稱為一。或因離尋伺故，也可說為單獨、無伴而升起。或者升起伴隨諸法為起，即提升的意思。以最勝義為一且是起為一起，這是定的同義語。如是使這一起生起、增長，此第二禪為一境性。又因這一起是心的，不是有情的，不是命的，所以說這"心一境性"。 然而這信和稱為一起的定在初禪中也有，為什麼只說這個是"心的潔凈、一境性"呢？答：因為那初禪被尋伺動搖，如水被波浪攪動而不很清凈，所以雖有信卻不說"潔凈"。因為不很清凈，所以此中定也不很明顯，因此也不說"一境性"。但在這禪那中，因無尋伺的障礙而得機會的信很有力，而且因獲得強信為伴故定也明顯，所以應知只說這個如是。但在分別論中只說："潔凈即是信、信仰、確信、凈信。心一境性即是心的安住......正定。"但應知這義釋與如是所說的並不矛盾，而且相順相符。

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

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

我來為您翻譯這段巴利文： 81. "無尋無伺"是由於修習斷除了它，或它無有尋，故為無尋。以此同樣方式解釋無伺。在分別論中也說："如是這尋和這伺被寂止、平息、止息、消失、滅沒、安立、確立、乾枯、枯竭、終結，因此稱為無尋無伺。" 這裡問："難道以'因尋伺寂止'不也已經成就此義了嗎？那為什麼又說'無尋無伺'呢？"答：這義雖然如是已成就，但這不是爲了顯示那義。難道我們不是說"爲了顯示由於超越粗顯粗顯支而從初禪證得第二禪等之後諸禪，所以如是說'因尋伺寂止'"嗎？ 而且這潔凈是因尋伺寂止，不是因煩惱垢染（寂止）。一境性是因尋伺寂止，不像近行禪那因斷諸蓋，也不像初禪因支分顯現。如是這說明是顯示潔凈和一境性的因。同樣地，無尋無伺是因尋伺寂止，不像第三、第四禪和眼識等因（尋伺）不存在。如是這是顯示無尋無伺性的因，不只是顯示尋伺不存在。而"無尋無伺"這話只是顯示尋伺不存在。因此雖說了前者也應該說這個。 "定生"的意思是由初禪定或由相應定而生。此中雖然初禪也由相應定而生，然而只有這定因無尋伺動搖故極為不動，因極清凈故堪稱為"定"，因此爲了稱讚它的功德而只說這個為"定生"。"喜樂"如前所說。 "第二"是以數的次第為第二。因入這第二故為第二。關於所說"舍離二支、具足三支"，此中應知以斷尋伺故為舍離二支。如初禪在近行剎那斷諸蓋，這（第二禪）不是如此（在近行剎那）斷尋伺。這只是在安止剎那無彼等而生起，因此說它們是"斷支"。應知以喜、樂、心一境性這三者生起故為具足三支。因此在分別論中說"禪那為潔凈、喜、樂、心一境性"，是以方便說顯示具備資具的禪那。但除去潔凈，無方便說以具有近觀相的支分，這只是三支。如說："什麼是在那時的三支禪？喜、樂、心一境性。"其餘如初禪中所說。 第三禪的解說（標題） 82. 如是獲得它后，也以如前所說的五種方式成為熟練、精通第二禪已，從中出定后（見到）"這定近於尋伺的對治，'凡是其中喜的狀態使心振奮的，由此說它為粗顯'"

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.

1. 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.

我來為您翻譯這段巴利文： 82(續). 等過患后，觀察第三禪寂靜，除盡對第二禪的欲求，應為證得第三禪而修習。當他從第二禪出定后，具念正知而省察禪支時，喜顯現為粗顯，樂與一境性顯現為寂靜。這時爲了舍斷粗顯支和獲得寂靜支，他再再作意那相為"地、地"，當"現在第三禪將生起"時，斷有分后以那地遍為所緣而生起意門轉向。然後于那同一所緣生起四或五個速行，其最後一個是色界第三禪，其餘如前所說是欲界。至此他離喜、住舍，具念正知，以身受樂，即諸聖者所說的"舍、具念、樂住"，成就第三禪而住。如是他已證得舍離一支、具足二支、三種美善、具足十相的地遍第三禪。 83. 此中"離喜"是指厭惡或超越所說的喜。兩者之間的"和"字是結合義，它或結合寂止，或結合尋伺的寂止。此中當結合寂止時，應知如是結合："由於離喜和更由於寂止"。在這結合中離是厭惡義，所以應知這意思是"由於厭惡喜和寂止"。當結合尋伺寂止時，應知如是結合："由於離喜和，更由於尋伺的寂止"。在這結合中離是超越義，所以應知這意思是"由於超越喜和尋伺的寂止"。 雖然這尋伺在第二禪已寂止，但這是爲了顯示這禪那的道路和稱讚功德而說。因為說"由於尋伺寂止"時，可知"尋伺寂止必是這禪那的道路"。如在第三聖道中雖未斷身見等，說"由於斷五下分結"是稱讚功德，能使精進者生起精進，同樣在此說未寂止的尋伺的寂止是稱讚功德。因此說這意思："由於超越喜和寂伺的寂止"。 84. "住舍"，此中從適宜觀察為舍。平等地看，即不偏地看的意思。因為具足明凈、廣大、有力的舍，所以第三禪的成就者稱為住舍。 舍有十種：六支舍、梵住舍、覺支舍、精進舍、行舍、受舍、觀舍、中舍、禪舍、遍凈舍。 此中"諸比丘，此處比丘以眼見色已，不喜不憂，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.

我來為您翻譯這段巴利文： 在六門中對可意不可意六種所緣時不捨離清凈自性狀態的漏盡者的舍，這稱為六支舍。 如"以具舍心遍滿一方而住"中所說的對眾生的中立狀態的舍，這稱為梵住舍。 如"修習依遠離的舍覺支"中所說的對俱生法的中立狀態的舍，這稱為覺支舍。 如"隨時作意舍相"中所說的被稱為非太急切非太鬆弛的精進的舍，這稱為精進舍。 如"幾種行舍由止而生？幾種行舍由觀而生？八種行舍由止而生，十種行舍由觀而生"中所說的對諸蓋等的省察而住立、對執取保持中立的舍，這稱為行舍。 如"當生起欲界善心與舍俱"中所說的稱為不苦不樂的舍，這稱為受舍。 如"舍離所有已生之法，獲得舍"中所說的對簡擇保持中立的舍，這稱為觀舍。 在欲等遍一切心所中所說的對俱生法的平等性的舍，這稱為中舍。 如"住舍"中所說的對那最上樂也不生偏著的舍，這稱為禪舍。 如"第四禪舍念清凈"中所說的對一切相對;

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.

我來為您翻譯這段巴利文： 清凈一切對立且對對立的止息也無所作為的舍，這稱為遍凈舍。 此中六支舍、梵住舍、覺支舍、中舍、禪舍和遍凈舍在義上是一，就是中舍。但因不同狀態而有這些差別。如同一個人也因童年、青年、長老、將軍、國王等而有差別。因此應知在有六支舍處無覺支舍等，在有覺支舍處無六支舍等。 如它們在義上是一，行舍和觀舍也是如此。這只是慧以作用而分為二。如一個人傍晚拿著叉杖尋找進入家中的蛇，見到它躺在穀糠倉中，觀察"是蛇還是不是"，看到捲曲三圈后無疑"是蛇，不是蛇"，對簡擇保持中立。同樣地，觀行者以觀智見到三相后，對諸行無常等的簡擇保持中立，這稱為觀舍。又如那人用叉杖緊緊抓住蛇后想"我如何能不傷害這蛇也不被它咬傷而放它走"，尋求放走的方式而對抓住保持中立。同樣地，因見三相而見三有如燃燒，對諸行的執取保持中立，這稱為行舍。如是觀舍成就時行舍也已成就。這是以簡擇和執取中立的作用而分為二。但精進舍和受舍彼此及與其餘在義上都是不同的。 如是在這些舍中，這裡是指禪舍。它以中立為相，以不關注為味，以無所作為為現起，以離喜為足處。這裡問：難道這在義上不就是中舍嗎？它在初禪和第二禪中也有，所以那裡也應該說"住舍"，為什麼不說呢？因為作用不明顯。那裡它的作用不明顯是因為被尋等遮蔽。但在這裡因不被尋伺喜遮蔽而如抬起頭般作用明顯，所以說它。 "住舍"的一切義釋已竟。

1. 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.

我來為您翻譯這段巴利文： 85. 現在"具念正知"，此中憶念爲念。了知為正知。以人說念和正知。此中念以憶念為相，以不忘失為味，以守護為現起。正知以不癡為相，以判斷為味，以簡擇為現起。 此中雖然這念和正知在前諸禪中也有。因為失念者、無正知者連近行也不能成就，何況安止。但因為那些禪那粗顯，如人在地上，心的執行容易，念和正知的作用不明顯。但由於舍斷粗顯支而微細，這禪那如人在剃刀刃上，必須以念和正知的作用攝持心的執行，所以只在這裡說。再者，如趨向母牛的小牛離開母牛若不看護就會再去親近母牛，如是這第三禪之樂離開了喜，若不以念正知守護就會再親近喜，會與喜相應。又眾生對樂染著，這是極端甜美的樂，更無其他樂。但在這裡由於念正知的威力而不染著樂，不是其他的原因。應知爲了顯示這特殊意義也只在這裡說。 現在"以身受樂"，此中雖然具第三禪者無有受樂的作意，即使如此，因為他的名身相應樂，或因為由那名身相應樂所生起的極勝妙色遍滿他的色身，由於遍滿故從禪那出定后也會受樂。因此爲了顯示這義而說"以身受樂"。

1. 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

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

我來為您翻譯這段巴利文： 86. 現在"諸聖者稱讚他為舍、具念、樂住"，此中由於此禪那，以此禪那為因，佛陀等聖者稱讚、演說、施設、建立、開顯、分別、闡明、顯示這具有第三禪的人，意思是讚歎。如何讚歎？"為舍、具念、樂住"。"成就第三禪而住"，應知如是結合。 為何他們如此讚歎他呢？因為值得讚歎。因為他在這極甜美、達到樂至極的第三禪中保持舍，不被樂著所牽引。如喜不生起，因念現前故具念。又因以名身受用聖者所喜愛、聖者所親近的無染樂，所以值得讚歎。如是應知因為值得讚歎，聖者們顯示這些應當讚歎的功德而如是讚歎他為"舍、具念、樂住"。 "第三"是以數的次第為第三，因入這第三故為第三。關於所說"舍離一支、具足二支"，此中應知以斷喜故為舍離一支。這喜如第二禪的尋伺，只在安止剎那斷除，因此說它為斷支。應知以樂和心一境性這二者生起故為具足二支。因此在分別論中說"禪那為舍、念、正知、樂、心一境性"，是以方便說顯示具備資具的禪那。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.

1. 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.

我來為您翻譯這段巴利文： 87. 在這樣獲得它后，也以如前所說的五種方式成為熟練、精通第三禪已，從中出定后（見到）"這定近於喜的對治，'凡是其中認為是樂的作意，由此說它為粗顯'"，如是所說的樂的粗顯性而支分軟弱的過患后，觀察第四禪寂靜，除盡對第三禪的欲求，應為證得第四禪而修習。當他從第三禪出定后，具念正知而省察禪支時，被稱為心的喜悅的樂顯現為粗顯，舍受和心一境性顯現為寂靜。這時爲了舍斷粗顯支和獲得寂靜支，他再再作意那相為"地、地"，當"現在第四禪將生起"時，斷有分后以那地遍為所緣而生起意門轉向。然後于那同一所緣生起四或五個速行，其最後一個是色界第四禪，其餘如前所說是欲界。這裡的差別是：因為樂受不能作為不苦不樂受的親依止緣，又在第四禪中應生起不苦不樂受，所以它們與舍受相應。由於與舍相應故在這裡喜也消失。至此他由斷樂、斷苦、先前滅喜、憂，成就第四禪——不苦不樂、舍念清凈而住。如是他已證得舍離一支、具足二支、三種美善、具足十相的地遍第四禪。 88. 此中"由斷樂、斷苦"是斷身樂和身苦。"先前"即在那之前，不是在第四禪的剎那。"由滅喜、憂"即心的樂和心的苦這二者也先前滅去，意即斷除。 什麼時候斷除它們呢？在四禪的近行剎那。喜在第四禪的近行剎那斷除。苦、憂、樂在初、第二、第三禪的近行剎那。如是應知雖以斷除次第未說，但在根分別中以根的次第而說的樂、苦、喜、憂的斷除。 如果它們在各禪那的近行剎那斷除，那為什麼說"已生苦根在哪裡完全滅盡？諸比丘，此處比丘離諸欲等，成就初禪而住。在這裡已生苦根完全滅盡。已生憂根、樂根、喜根在哪裡完全滅盡？諸比丘，此處比丘由斷樂等，成就第四禪而住。在這裡已生喜根完全滅盡"？

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.

我來為您翻譯這段巴利文： 為何如此只說在諸禪那中滅盡？因為殊勝滅盡。因為它們在初禪等中是殊勝滅盡，不僅是滅盡。而在近行剎那只是滅盡，非殊勝滅盡。 如是在不同轉向的初禪近行中雖已滅盡苦根，但因蚊蟲等觸或不適當座位的熱惱仍可能生起，但在安止中則不然。在近行中雖已滅盡也不是很好地滅盡，因未被對治所破壞。但在安止中因遍滿喜，全身進入樂，身體進入樂者苦根很好地滅盡，因為被對治所破壞。又在不同轉向的第二禪近行中雖已斷憂根，但因它緣于尋伺而在身疲勞和心壓迫時生起。無尋伺則不生起。但在有生起處必有尋伺，而在第二禪近行中尋伺未斷，所以可能生起，但在第二禪中則不然，因為已斷其因。同樣在第三禪近行中雖已斷樂根，但因喜所生殊勝色遍滿身而可能生起，但在第三禪中則不然。因為在第三禪中作為樂的因的喜完全滅盡。同樣在第四禪近行中雖已斷喜根，但因接近且未得安止的舍及未完全超越，可能生起，但在第四禪中則不然。因此在這裡說"已生苦根完全滅盡"，在各處都說"完全"。 這裡問："如是在各禪那的近行中雖已斷的這些受，為何在這裡集說？"爲了理解不苦不樂。因為這裡所說的不苦不樂受是微細難知，不容易理解，所以如牧牛人爲了捉住難以接近和捉住的牛，將所有牛集在一個牛欄里，然後一個個趕出來，按次序來到時問"是這頭嗎？"而使人捉住。同樣地世尊爲了理解不苦不樂而集說這一切。因為這樣集說顯示它們后，才能使人理解"既非樂亦非苦，既非喜亦非憂，這就是不苦不樂受"。 又應知這也是爲了顯示不苦不樂心解脫的因緣而說。因為斷苦等是它的因緣。如說："賢友，有四種不苦不樂心解脫入定的因緣。賢友，此處比丘由斷樂等，成就第四禪而住。賢友，這是四種不苦不樂心解脫入定的因緣。"

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

我來為您翻譯這段巴利文： 1.458. 或者如在其他處雖已斷身見等，爲了讚歎第三道而說在那裡斷，同樣應知這些也是爲了讚歎這禪那而在這裡說。 又應知這是爲了顯示通過斷除因緣而使貪嗔極為遠離而說。因為在這些中，樂是喜的因緣，喜是貪的（因緣）。苦是憂的因緣，憂是嗔的（因緣）。通過斷除樂等，有因緣的貪嗔被斷故極為遠離。 "不苦不樂"是以無苦故不苦，以無樂故不樂。由此顯示這裡與苦樂相對的第三受，不僅是苦樂的缺absence。第三受稱為不苦不樂，也稱為舍。應知它以經驗相反於可意不可意為相，以中性為味，以不明顯為現起，以滅苦樂為足處。 89. "舍念清凈"是由舍所生的唸的清凈。因為在這禪那中念極清凈，而那唸的清凈是由舍作成，不是由其他。因此這稱為"舍念清凈"。在分別論中也說："此念由此舍而清晰、清凈、明凈。因此說為舍念清凈。"在這裡使念清凈的舍，應知義即是中舍。不僅在這裡念清凈，而且一切相應法也清凈，但以念為首而說教。 此中雖然這舍在下面三禪中也有，但如白天因日光遮蔽及因溫和性和自身有益性而無法得到同性質的夜晚，故白天雖有月輪也不清凈不明凈。同樣這中舍月輪因尋等對治法的威力遮蔽及無法得到同性質的舍受之夜，雖在初禪等中存在也不清凈。而它不清凈時，如白天不清凈月輪的光芒，俱生的念等也不清凈。因此在那些中任何一個都不說"舍念清凈"。但在這裡因無尋等對治法威力的遮蔽及得到同性質的舍受之夜，這中舍月輪極其清凈。因它清凈，如清凈月輪的光芒，俱生的念等也清凈明凈。因此應知只說這是"舍念清凈"。 "第四"是以數的次第為第四，因入這第四故為第四。關於所說"舍離一支、具足二支"，此中應知以斷喜故為舍離一支。那喜在同一心路的前速行中斷除，因此說它為斷支。應知以舍受和心一境性這二者生起故為具足二支。其餘如初禪所說的方法。這是四分禪那的方法。 五分禪那的解說

1. 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.

1. Sesakasiṇaniddeso

Āpokasiṇakathā

我來為您翻譯這段巴利文： 90. 修習五分禪那者，從熟練的初禪出定后，見到"這定近於蓋的對治，因尋的粗顯性而支分軟弱"的過患后，觀察第二禪寂靜，除盡對初禪的欲求，應為證得第二禪而修習。當他從初禪出定后，具念正知而省察禪支時，唯尋顯現為粗顯，伺等顯現為寂靜。這時爲了舍斷粗顯支和獲得寂靜支，他再再作意那相為"地、地"，如前所說方式生起第二禪。它只有尋為斷支，伺等四為具足支。其餘如前所說。 如是獲得它后，也以如前所說的五種方式成為熟練，從熟練的第二禪出定后，見到"這定近於尋的對治，因伺的粗顯性而支分軟弱"的過患后，觀察第三禪寂靜，除盡對第二禪的欲求，應為證得第三禪而修習。當他從第二禪出定后，具念正知而省察禪支時，唯伺顯現為粗顯，喜等顯現為寂靜。這時爲了舍斷粗顯支和獲得寂靜支，他再再作意那相為"地、地"，如前所說方式生起第三禪。它只有伺為斷支，如四分方式的第二禪那樣有喜等三為具足支。其餘如前所說。 如是四分方式的第二禪分為二，成為五分方式的第二和第三禪。那裡的第三和第四禪成為第四和第五禪。初禪仍是初禪。 如是為善人的歡喜而造的清凈道論 在修定品中 地遍釋名為 第四品。 5.其餘遍處釋 水遍說

1. 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

我來為您翻譯這段巴利文： 91. 現在在地遍之後是水遍的詳細說明。如同地遍一樣，欲修習水遍者也應舒適安坐后取水的相，在人造或自然的（水中）等等都應詳細解說。如這裡一樣，在一切處也是如此。從這裡往後不再說這麼多，只說差別的部分。 在這裡也是，對於往昔已作（修習）的有福者，在未經人造的水中——或蓮池、或水塘、或鹹水、或海洋中生起相，如小西瓦長老一樣。據說這位尊者爲了舍離利養恭敬而住獨處，在大渡口乘船去閻浮提（印度）時，在途中觀看大海，生起了與之相似的遍相。 未作（修習）者應避免四種遍的過失，不取藍、黃、紅、白色中任何顏色的水，而是取未落到地上而在空中用乾淨布接取的水，或其他同樣清凈無濁的水，用它裝滿缽或水瓶而不溢出，放置在寺院邊緣如前所說的遮蔽處，舒適安坐后不應觀察顏色，不應作意相。使成為純凈的所依，以遍滿的方式將心安置於假法上，在水、水液、液體、流質等水的名稱中，以明顯的名稱修習"水、水"。 如是修習時，次第地如前所說生起二相。這裡取相現為動搖的樣子，如果是帶有泡沫氣泡的水，也會現為那樣，遍的過失會顯現。似相則現為不動，如懸掛在虛空中的寶石扇，如寶玉鏡面一樣。他在它現起的同時即得近行禪，如前所說也證得四分五分諸禪。水遍（完畢）。 火遍說

1. 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

1. 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

我來為您翻譯這段巴利文： 92. 欲修習火遍者也應在火中取相。此中往昔已作（修習）的有福者，在未經人造中取相時，觀看燈火、或灶火、或烤缽處、或林火、或任何火焰處而生起相，如質多笈多長老一樣。據說這位尊者在聽法日進入布薩堂時，只是觀看燈火就生起了相。 其他人則應造作。這是造作的方法：將有油性的秋季木材劈開曬乾，做成小段，去到適當的樹下或涼亭，如烤缽那樣堆積後點燃，在草蓆或皮革或布上開一個一掌四指大小的孔。將它放在前面，如前所說地坐下，不作意下面的草木或上面的煙尖，應在中間濃密火焰處取相，不應觀察"是藍"或"是黃"等顏色，不應作意熱的特相。使成為純凈的所依，以遍滿的方式將心安置於假法上，在火焰、黑道者、生主、食祭者等火的名稱中，以明顯的名稱修習"火、火"。 如是修習時，次第地如前所說生起二相。此中取相現為火焰斷斷續續下落的樣子。在未經人造中取相者則顯現遍的過失，或現為火把、或炭塊、或灰燼、或煙。似相則現為不動，如懸掛在虛空中的紅毛毯片，如金扇，如金柱一樣。他在它現起的同時即得近行禪，如前所說也

1. 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

1. 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

1. 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

1. 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

我來為您翻譯這段巴利文： 94. 其次是藍遍，取藍遍相者在花、布或顏色物質中取藍色的相，如此說。對於往昔已作（修習）的有福者，只要看見這樣的花叢、或供養處的花鋪、或藍布藍寶等任何一種就生起相。其他人則應取藍蓮花、山花等花，使花蕊和花莖不顯現，以花瓣將筐子或盒子裝滿平滿而佈置。或以藍布包裹成包而裝滿。或在其口緣如鼓面那樣繫緊。或以銅青、樹葉青、眼藥青等任何一種顏料，如地遍所說方式造作可攜帶的或在墻上的遍輪，以不同色來劃界。然後如地遍所說方式轉起"藍、藍"的作意。這裡在取相中也顯現遍的過失，花蕊花莖花瓣等現起。似相則離開遍輪而現為如懸掛在虛空中的寶石扇。其餘如前所說應知。藍遍（完畢）。 95. 在黃遍中也是此法。因為這樣說："取黃遍相者在花、布或顏色物質中取黃色的相。"所以這裡也是，對往昔已作（修習）的有福者，只要看見這樣的花叢、花鋪、黃布黃顏料等任何一種就生起相，如質多笈多長老一樣。據說這位尊者在質多羅山見到以波吒花所作的座位供養時，一見即生起與座位等量的相。其他人則應以黃花等或黃布或顏料，如藍遍所說方式造作遍處，轉起"黃、黃"的作意。其餘也相同。黃遍（完畢）。 96. 在紅遍中也是此法。因為這樣說："取紅遍相者在花、布或顏色物質中取紅色的相。"所以這裡也是，對往昔已作（修習）的有福者，只要看見這樣的朱槿等花叢、花鋪、紅布紅寶紅顏料等任何一種就生起相。其他人則應以勝利花、朱槿花、紅考蘭達花等花，或紅布或顏料，如藍遍所說方式造作遍處，轉起"紅、紅"的作意。其餘也相同。紅遍（完畢）。 97. 在白遍中也因說："取白遍相者在花、布或顏色物質中取白色的相"。所以對往昔已作（修習）的有福者，只要看見這樣的花叢、夏生素馨花等花鋪、白蓮紅蓮堆、白布白顏料等任何一種就生起相，在錫輪、銀輪、月輪中也生起。其他人則應以所說種類的白花或白布或顏料，如藍遍所說方式造作遍處，轉起"白、白"的作意。其餘也相同。白遍（完畢）。 光明遍說;

1. 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

1. 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

我來為您翻譯這段巴利文： 98. 在光明遍中說："取光明遍相者在墻孔、椰子樹孔或窗隙中取光明的相。"所以對往昔已作（修習）的有福者，當太陽光或月光從墻孔等任何一處射入，在墻上或地上形成圓相，或從密葉樹枝間或密枝亭子間射出在地上形成圓相，只要看見就生起相。其他人也應修習那些所說種類的光明圓相為"光輝、光輝"或"光明、光明"。如果不能這樣做，則應點燃燈在瓶中，蓋住瓶口后在瓶上開孔，將瓶口對著墻。燈光從孔中射出在墻上形成圓相，應修習它為"光明、光明"。這比其他的持續時間長。這裡取相如在墻上或地上生起的圓相一樣。似相則如濃厚清凈的光明團。其餘也相同。光明遍（完畢）。 99. 在限定虛空遍中也說："取虛空遍相者在墻孔、椰子樹孔或窗隙中取虛空的相。"所以對往昔已作（修習）的有福者，只要看見墻孔等任何一種就生起相。其他人則應在完全遮蓋的亭子或皮革草蓆等任何一種上開一個一掌四指大小的孔，或修習那墻孔等種類的孔為"虛空、虛空"。這裡取相與墻邊等一起如同孔一樣，即使擴大也不擴大。似相則現為虛空圓相，擴大時也能擴大。其餘如地遍所說方式應知。限定虛空遍（完畢）。 十力者說這十種遍， 見一切法者所說； 是色界四分五分禪的因。 如是了知它們及 它們的修習方法后； 對於它們更應知 這些雜說。 雜說

1. 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.

我來為您翻譯這段巴利文： 100. 在這些（遍處）中，依地遍而成就一成多等，在空中或水上化作地而行走，或作站立坐等姿勢，以有限無量的方式獲得勝處等這些成就。 依水遍而成就在地中出沒，降雨，化作河海等，震動地山樓閣等這些成就。 依火遍而成就冒煙，燃燒，降下炭雨，以火勝火，能隨意焚燒所欲，為以天眼見色而作光明，在般涅槃時以火界焚燒身體等這些成就。 依風遍而成就如風而行，降起風雨等這些成就。 依藍遍而成就化作藍色物，造darkness，以金色丑色方式獲得勝處，證得凈解脫等這些成就。 依黃遍而成就化作黃色物，決意為金色，如前所說方式獲得勝處，證得凈解脫等這些成就。 依紅遍而成就化作紅色物，如前所說方式獲得勝處，證得凈解脫等這些成就。 依白遍而成就化作白色物，使昏沉睡眠遠離，驅散黑暗，為以天眼見色而作光明等這些成就。 依光明遍而成就化作有光物，使昏沉睡眠遠離，驅散黑暗，為以天眼見色而作光明等這些成就。 依虛空遍而成就使覆蔽的顯露，在地山等內化作虛空而作諸威儀，穿過壁等無礙而行等這些成就。 一切遍都得到"上、下、橫、不二、無量"這些差別。因為這樣說："了知地遍一。上下橫不二無量"等。 此中"上"是向上空，"下"是向下地，"橫"是如田地般周圍限定。有的只向上擴大遍，有的向下，有的向周圍。或因種種原因如此擴充套件，如欲以天眼見色而（擴充套件）光明。故說"上下橫"。"不二"是說一個不變成他物。如入水者四方都是水而無他物，同樣地遍只是地遍，無與他遍混合。一切處都是此理。"無量"是說它遍滿無限。以心遍滿時即遍滿一切，不取"這是它的開始，這是中間"的量度。

1. 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.

1. Asubhakammaṭṭhānaniddeso

Uddhumātakādipadatthavaṇṇanā

我來為您翻譯這段巴利文： 101. 如說那些具有業障、或具有煩惱障、或具有異熟障、無信、無慾、惡慧、不能入正性決定於善法的眾生，他們即使一個遍處的修習也不成就。此中"具有業障"是具足無間業者。"具有煩惱障"是決定邪見者和兩性人黃門。"具有異熟障"是無因二因結生者。"無信"是于佛等無信。"無慾"是于非對治道無慾。"惡慧"是無世間出世間正見。"不能入正性決定於善法"的意思是不能入于善法中稱為決定稱為正性的聖道。不僅在遍處，在其他業處中這些人中任一個的修習也不成就。因此即使已離異熟障的善男子，也應遠遠地避開業障和煩惱障，以聽聞正法親近善士等來增長信、欲、慧，應修習業處。 如是為善人歡喜而造的清凈道論 在修定品中 其餘遍釋名為 第五品。 6.不凈業處釋 脹尸等語義解釋;

1. 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

1. 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.

我來為您翻譯這段巴利文： 102. 在遍處之後所說的十種無識不凈中：脹尸、青瘀尸、膿爛尸、斷壞尸、食殘尸、散亂尸、斬斫散亂尸、血染尸、蟲聚尸、骸骨。其中"脹尸"因如皮袋被風吹脹，在命終后依次生起膨脹狀態而脹，脹即是脹尸。或因厭惡而稱可厭的脹為脹尸。這是那種死屍的同義語。 "青瘀"是指變壞的青色，青瘀即是青瘀尸。或因厭惡而稱可厭的青瘀為青瘀尸。這是在肉多處呈紅色、膿聚處呈白色、大部分呈青色，如披著青衣的死屍的同義語。 在破裂處流出的膿是膿爛，膿爛即是膿爛尸。或因厭惡而稱可厭的膿爛為膿爛尸。這是那種死屍的同義語。 "斷壞"是指被切成兩段而確定，斷壞即是斷壞尸。或因厭惡而稱可厭的斷壞為斷壞尸。這是中間被切斷的死屍的同義語。 被狗狐等以種種方式從這裡那裡咬食為食殘，食殘即是食殘尸。或因厭惡而稱可厭的食殘為食殘尸。這是那種死屍的同義語。 種種散拋為散亂，散亂即是散亂尸。或因厭惡而稱可厭的散亂為散亂尸。這是手在一處、腳在一處、頭在一處，如此散拋各處的死屍的同義語。 被殺和如前方式散亂為斬斫散亂尸。這是以像烏腳形狀在肢體各處被刀殺害后如所說方式散亂的死屍的同義語。 血散拋流向這裡那裡為血染尸。這是流血沾染的死屍的同義語。 蟲是指蛆，散佈蟲為蟲聚尸。這是蟲子充滿的死屍的同義語。 骨就是骸骨。或因厭惡而稱可厭的骨為骸骨。這是骨鎖或單骨的同義語。這些脹尸等，依它們而生起的相，及在諸相中所得的禪那也都用這些名稱。 103. 此中欲于脹尸之身生起脹尸之相，修習稱為脹尸的禪那的瑜伽行者，應如地遍中所說方式親近所說型別的阿阇梨，領取業處。他在說示業處時，應說為取不凈相而去的方法、周圍相的觀察、以十一種方式取相、觀察來去之道等，直至安止方法為止的一切。他也應善加領取一切，到達如前所說的住處后，應尋求脹尸之相而住。

1. 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.

我來為您翻譯這段巴利文： 104. 如是住時，即使聽到他們說"在某村門或林口或道路或山腳或樹下或墓地有脹尸"，也不應像從非渡口跳入一樣立即前往。為什麼？因為這不凈處可能有野獸佔據，也可能有非人佔據。在那裡可能有生命危險。或者去的路可能經過村門或浴場或田角。在那裡可能遇到異性相，或那屍體本身是異性。對男人來說女屍是異性，對女人來說男屍是異性，這剛死不久時還會顯現為美，因此可能有梵行的危險。但如果思維"這對像我這樣的人不算什麼事"，作如是思維者應去。

1. 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.

我來為您翻譯這段巴利文： 105. 去時應告訴僧團長老或其他著名比丘后再去。為什麼？因為如果他在墓地被非人、獅子、虎等的色聲等不可意所緣所壓迫而四肢顫抖，或消化不良，或有其他病患。那時他(長老)會保護他在寺內的缽衣。或派遣年輕比丘或沙彌去照顧那比丘。而且墓地被認為是無慮之處，做過事和沒做事的盜賊都聚集在那裡。他們被人追趕時，會在比丘附近丟下物品逃跑。人們說"我們看見攜贓的盜賊"而抓住比丘加以傷害。那時他(長老)會向那些人解釋說"不要傷害他，他是告訴我爲了這事而去的"，使他平安。這是告知而去的利益。因此應告訴如上所說的比丘，生起見不凈相的意願，如剎帝利喜悅地去受灌頂處，祭司喜悅地去祭祀堂，或貧人喜悅地去寶藏處一樣，生起喜悅而依義注所說方法前往。因為這樣說： "取脹尸不凈相時獨自一人前往，念住不忘，諸根內攝，心不外馳，省察來去之道。在脹尸不凈相所放置處，以石或蟻冢或樹或灌木或藤作記號，作所緣。作記號作所緣后，以自性觀察脹尸不凈相：從顏色、相狀、形狀、方位、處所、界限、關節、孔隙、凹處、高處、周遍處。他善取那相，善住心，善確立。善取、善住心、善確立那相后，獨自一人前往，念住不忘，諸根內攝，心不外馳，省察來去之道。他經行時也選擇向那方向的經行處，坐時也設定向那方向的座位。" "周遍觀察記號有什麼目的什麼利益？周遍觀察記號以不迷惑為目的，以不迷惑為利益。以十一種方式取相有什麼目的什麼利益？以十一種方式取相以繫心為目的，以繫心為利益。省察來去之道有什麼目的什麼利益？省察來去之道以成就道路為目的，以成就道路為利益。" "他見到利益，作珍寶想，建立敬重，親近愛樂，繫心于那所緣:'以此行道必定能解脫老死'。他離諸欲等，成就初禪而住。他證得色界初禪、天住、和修所成的福業事。"

1. 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.

1. 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.

我來為您翻譯這段巴利文： 106. 因此爲了攝心而去見尸林者，可敲鐘集合僧眾後去。但為業處而去時，應獨自一人，不捨根本業處而作意它，手持杖或棍以驅除墓地的狗等危險，使念住不忘而成就善住，使意為第六的諸根成就內攝而心不外馳而去。 從寺院出發時即應注意"從某方向某門出去"。然後應確定所走的路："這路朝向東方或西北南方或四維"。"在這地方向左走，在這地方向右走，在這地方有石，在這地方有蟻冢，在這地方有樹，在這地方有灌木，在這地方有藤"。如是確定行道而去相處。但不應逆風而行。逆風而行時，尸臭衝擊鼻子會擾亂腦髓，或使嘔吐，或生後悔："我來到這樣的尸處"。因此應避開逆風，順風而行。如果不能從順風路走，因為中間有山或懸崖或石或籬笆或荊棘處或水或泥，應用衣角掩鼻而行。這是他的行道規則。 107. 如是到達后不應立即看不凈相。應確定方向。因為站在某一方位時，所緣不能明顯顯現，心也不適業。因此應避開那裡，站在所緣能明顯顯現、心適業的地方。應避開逆風順風。站在逆風處被尸臭壓迫時心散亂。站在順風處如果那裡有非人居住，他們會發怒作禍。因此應稍微避開不太順風處而站。如是站立時也不應太遠太近，不應在腳下或頭上。站得太遠時所緣不明顯。太近時生起恐怖。站在腳下或頭上時整個不凈都不能顯現。因此應在不太遠不太近可以看見的舒適處、屍身中央位置而

1. 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.

2. 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.

我來為您翻譯這段巴利文： 108. 如是站立者應如所說"在那處以石或...或藤作記號"而觀察周圍諸相。這是觀察的方法：如果在那相的周圍視野內有石，應確定"這石是高或低、小或大、銅色或黑或白、長或圓"。然後應注意"在這處這石是這不凈相，這不凈相是這石"。如果有蟻冢，也應確定"高或低、小或大、銅色或黑或白、長或圓"。然後應注意"在這處這蟻冢是這不凈相"。如果有樹，也應確定"是菩提樹或榕樹或野蘋果樹或麵包果樹、高或低、小或大、銅色或黑或白"。然後應注意"在這處這樹是這不凈相"。如果有灌木，也應確定"是訶子或阿梨勒或夾竹桃或枯蘭荼迦、高或低、小或大"。然後應注意"在這處這灌木是這不凈相"。如果有藤，也應確定"是葫蘆或冬瓜或山豆根或黑藤或臭藤"。然後應注意"在這處這藤是這不凈相，這不凈相是這藤"。 109. 所說的"作記號作所緣"，就包含在這裡。因為一再地確定即是作記號。"這石是這不凈相，這不凈相是這石"，如是兩兩結合而確定即是作所緣。 如是作了記號和所緣后，因說"以自性確定"，應以他不共的自己的脹尸性來作意。意思是應以"脹的脹尸"如是以自性自相來確定。

1. 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.

2. 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.

我來為您翻譯這段巴利文： 110. 如是確定后，應從顏色、相狀、形狀、方位、處所、界限六方面取相。如何？那瑜伽行者應確定此身是黑的或白的或昏暗膚色的顏色。從相狀則不應確定是女相或男相，而應確定"這是處在初年或中年或後年的身體"。從形狀則依脹尸的形狀確定"這是頭形、這是頸形、這是手形、這是腹形、這是臍形、這是腰形、這是大腿形、這是小腿形、這是足形"。從方位則應確定此身有兩方:臍下為下方，上為上方。或者應確定"我站在這方向，不凈相在這方向"。從處所則應確定"手在這處，足在這處，頭在這處，中身在這處"。或者應確定"我站在這處，不凈相在這處"。從界限則應確定"此身下以足底，上以發頂，橫以面板為界限，在界限處只是裝滿三十二種不凈物"。或者應確定"這是手的界限，這是足的界限，這是頭的界限，這是中身的界限"。或者應限定"這脹尸佔據這麼多空間，是這樣的"。對男人來說女身不適合，對女人來說男身不適合。在異性身上所緣不現起，只成為散亂的因。如中部義注中說："即使是死去的女人也能控制男人的心。"因此應只在同性身上如是六方面取相。 111. 但如果是在前佛處修習過業處、持頭陀行、已錘鍊大種、已把握諸行、已確定名色、已除去有情想、已作沙門法、已熏習、已修習、具有種子、慧最上、煩惱少的善男子，對他來說在所看之處即現起似相。如果不如是現起，則如是六方面取相時現起。如果對某人這樣也不現起，他應再從關節、孔隙、凹處、高處、周遍五方面取相。

1. 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.

我來為您翻譯這段巴利文： 112. 此中"從關節"是從一百八十個關節。但如何在脹尸上確定一百八十個關節呢？因此他應從十四大關節確定："三個右手關節、三個左手關節、三個右足關節、三個左足關節、一個頸關節、一個腰關節"，如是從關節確定。"從孔隙"即應從手之間、足之間、腹之間、耳之間等孔隙確定。也應確定眼睛是閉著還是睜著，嘴是閉著還是開著。"從凹處"即應確定身體凹陷處如眼窩或口腔內或頸窩。或者應確定"我站在低處，身體在高處"。"從高處"即應確定身體凸起處如膝蓋或胸部或額頭。或者應確定"我站在高處，身體在低處"。"從周遍"即應從周遍確定全身。在全身運轉智慧，在顯現明顯之處，應安置心於"脹尸脹尸"。如果這樣也不現起，腹部末端特別脹起，應在那裡安置心於"脹尸脹尸"。

1. 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.

我來為您翻譯這段巴利文： 113. 現在對"他善取那相"等的解釋如下： 那瑜伽行者應在那身體上如所說取相方式善取相。使念善住而作意。如是反覆做時應善住心和確立。應在離身體不太遠不太近處站或坐，睜眼看而取相。"脹尸厭惡、脹尸厭惡"如是百次千次睜眼看，閉眼作意。如是反覆做時取相善取。何時為善取？當睜眼看時和閉眼作意時同樣地現起時，即名善取。 他如是善取、善住心、善確立那相后，如果不能在那裡達到修習的完成，則應如來時所說方法那樣獨自一人，作意那業處，使念善住，諸根內攝，心不外馳，回到自己的住處。 從墓地出來時即應確定來路："我從這路出來，這路朝向東方或西北南方或四維。在這地方向左走，在這地方向右走，在這地方有石，在這地方有蟻冢，在這地方有樹，在這地方有灌木，在這地方有藤"。如是確定來路后回來，經行時也應選擇朝向那方向的經行處，意思是應在朝向不凈相方向的地方經行。坐時也應設定朝向那方向的座位。但如果在那方向有洼地或懸崖或樹或籬笆或泥漿，不能在朝那方向的地方經行，因為無處也不能設座位。即使不看那方向也應在適當處經行和坐。但心應朝向那方向。

1. 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.

我來為您翻譯這段巴利文： 114. 現在對"周遍觀察記號有什麼目的"等問題的"以不迷惑為目的"等回答的意思是：如果有人在非時去脹尸相處，做了周遍記號觀察，為取相而睜眼看時，那死屍好像站起來、好像壓過來、好像追隨著而現起。他見到那可怕的恐怖所緣，心散亂如發狂，達到恐懼、戰慄、毛骨悚然。在經中分別的三十八種所緣中，沒有其他如此可怕的所緣。在這業處中會有從禪那退失。為什麼？因為業處極其可怕。因此那瑜伽行者應鎮定下來，使念善住，死屍是不會站起來追隨的。因為如果"站在它旁邊的石或藤會來，屍體也會來。但如那石或藤不來，屍體也不來。這是你的現起狀態是想生想起，業處今天現起了，比丘不要怕"，如是除去恐懼，生起喜悅，應使心在那相中運轉。如是獲得殊勝。這就是所說"周遍觀察記號以不迷惑為目的"的意思。 以十一種方式圓滿取相而繫縛業處。因為他睜眼看的緣故生起取相。在那裡運轉意生起似相。在那裡運轉意達到安止。住于安止增長觀而證阿羅漢果。因此說"以十一種方式取相以繫縛為目的"。

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.

我來為您翻譯這段巴利文： 115. "返回路徑的省察是爲了成就道路"中，所說的去路和來路的省察，是爲了成就業處道路的意思。因為如果這比丘取了業處回來時，在路上有人問"尊者，今天是幾號？"或問問題，或作問候，不應以"我是修業處者"為由保持沉默而走。應告知日期，應回答問題。如果不知道，應說"不知道"。應作如法問候。他這樣做時，所取的新相會消失。即使相消失了，被問日期也應該說。不知道問題的應說"不知道"。知道的可以說一部分，也應作問候。見到客僧時也必須作客僧問候。其餘塔院職責、菩提樹院職責、布薩堂職責、食堂職責、浴室職責、親教師和戒師職責、客僧和出發者職責等一切犍度職責都必須履行。他履行這些時那新相會消失，想要再去取相時，因為有非人或野獸佔據，也不能去墓地，或相消失。因為脹尸只能維持一兩天就會變成青瘀等。在一切業處中沒有比這更難得的業處。因此相這樣消失時，那比丘應在夜住處或日住處坐下："我從寺院的這門出去，朝向某方向走路，在某處向左轉，在某處向右轉。在那處有石，在那處有蟻冢、樹、灌木、藤之一。我從那路去，在某處見到不凈。在那裡朝向某方向站立，如是如是觀察周圍記號，如是取不凈相，從某方向出墓地，經過如是路，做這做那回來坐在這裡。"如是直到結跏趺坐處都應省察返回路徑。他如是省察時，那相明顯，如擺在面前般現起。業處以前相同方式進入道路。因此說"返回路徑的省察是爲了成就道路"。

1. 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.

1. 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

我來為您翻譯這段巴利文： 116. 現在"見到功德、作珍寶想、建立尊敬、生愛樂而繫縛心於那所緣"中，應在脹尸不凈中運轉意，生起禪那，以禪那為基礎增長觀，"以這行道我必定解脫老死"，如是應成為見到功德者。 如貧窮人得到貴重的寶珠，"我獲得了難得之物"，對它作珍寶想，生起尊敬，以廣大的愛護它，如是"我貧窮者得到這難得的業處，如同貴重寶珠。因為修四界業處者把握自己的四大種，修入出息業處者把握自己的鼻息，修遍業處者做遍相隨意修習，如是其他業處容易得。但這隻能維持一兩天，之後就變成青瘀等，沒有比這更難得的"，如是對它作珍寶想，建立尊敬，生愛樂而應護持那相。在夜住處和日住處"脹尸不凈、脹尸不凈"，如是應再再繫縛心於彼處。應再再作意那相，思惟，使之為尋所擊、為思所擊。 117. 他如是做時生起似相。此中這兩種相的差別是：取相現起為醜惡可厭可怖的樣子。但似相則如飽食后躺臥的粗大四肢的人。他得到似相的同時，因不作意外在諸欲而以鎮伏斷除欲貪。如以斷除貪愛而斷除血一樣，瞋恚也因此斷除。如是以精進斷除昏沉睡眠，以從事無追悔寂靜法斷除掉舉惡作，因親證殊勝而斷除對說法師、對實踐、對修行成果的疑惑，如是斷除五蓋。在那相中以心安置為相的尋，完成隨順相的作用的伺，因獲得殊勝而生起喜，因喜意而生起輕安，以此為緣的樂，因樂而生起心定，以樂為緣的一境性，如是禪支顯現。如是他的初禪影像即上分禪也在那剎那生起。從此直到初禪的安止和自在，一切都應如地遍所說的方法了知。 青瘀等業處

1. 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.

我來為您翻譯這段巴利文： 118. 在此之後的青瘀等中，凡是以"取脹尸不凈相獨自一人去，念已確立"等方式開始所說的特相，一切都應以"取青瘀不凈相，取膿爛不凈相"等方式，在各自處僅改變"脹尸"一詞，如所說方法了知其解釋意趣。 這是差別：在青瘀中應轉起"青瘀厭惡、青瘀厭惡"的作意。這裡取相現起為雜色。但似相則依突出處現起。 在膿爛中應轉起"膿爛厭惡、膿爛厭惡"的作意。這裡取相現起如流出狀。似相則現起為靜止安定。 斬斫相在戰場上或盜賊森林或墓地中國王處斬盜賊處可得。或在林中被獅虎咬斷人的地方可得。因此去到這樣的地方，如果雖散落在不同方向但以一作意現起，這就好。如果不現起，不應自己用手觸控。觸控者會生起親昵。因此應令園丁或沙彌或其他什麼人集中一處。得不到時應用手杖或棍棒隔一指寬靠近。如是靠近后應轉起"斬斫厭惡、斬斫厭惡"的作意。這裡取相現起如中間有孔。但似相則現起為圓滿。 在食殘中應轉起"食殘厭惡、食殘厭惡"的作意。這裡取相現起如這裡那裡被吃掉的樣子。但似相則現起為圓滿。 散亂相也如斬斫相所說方法令作或自作各肢節間隔一指寬，應轉起"散亂厭惡、散亂厭惡"的作意。這裡取相現起為明顯的間隔。但似相則現起為圓滿。 殺戮散亂相也在如斬斫相所說的處所可得。因此去到那裡，如所說方法令作或自作各肢節間隔一指寬，應轉起"殺戮散亂厭惡、殺戮散亂厭惡"的作意。這裡取相現起如可見的傷口。似相則現起為圓滿。 血涂相在戰場等處受傷者的手足等被斬斷時，或破裂的瘡癤等口處流出時可得。因此見到它時應轉起"血涂厭惡、血涂厭惡"的作意。這裡取相現起如被風吹動的紅旗晃動的樣子。但似相則現起為安定。

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.

1. 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.

我來為您翻譯這段巴利文： 蟲相是在屍體兩三天後從九個傷口處流出蟲群時可得。而且它如同狗、豺、人、牛、水牛、象、馬、蟒蛇等的身體大小，如同一堆熟米那樣存在。在它們任何處都應轉起"蟲厭惡、蟲厭惡"的作意。因為小團食長老在黑長池中象尸上現起相。這裡取相現起如動搖狀。似相則現起如熟米堆安定。 骨相如"譬如見到棄屍于墓地，骨鏈有肉有血為筋所繫"等方式說種種相。在那裡它被丟棄處，如前方法去到那裡，以周圍石等作為記號和所緣，以自性觀察"這是骨"，應從顏色等十一種行相取相。 119. 但它從顏色看為白時不現起，會與白遍混淆。因此應以厭惡方式看"骨"。相貌在這裡是手等的名稱。因此應從手、足、頭、胸、臂、腰、大腿、小腿確定相貌。從長、短、圓、方形、小、大確定形狀。方位和處所如前所說。從各骨的邊際確定界限，凡是這裡明顯現起的，取它應達到安止。從各骨的凹處高處確定凹處和高處。從處所也應確定"我站在低處，骨在高處；我在高處，骨在低處"。從兩骨相接處確定關節。從骨的間隙確定孔隙。在一切處運轉智，確定"在這處是這骨"。如是相也不現起時，應使心安住于額骨。

1. 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

我來為您翻譯這段巴利文： 120. 如此處，如是這十一種取相也應在此前的蟲相等中觀察適合的方式。這業處在整個骨鏈或一根骨頭上都能成就。因此在它們任何處以十一種方式取相后，應轉起"骨厭惡、骨厭惡"的作意。這裡說取相和似相是相同的，這在一根骨頭上適合。但在骨鏈中取相現起有間隙。似相則適合為圓滿。即使在一根骨頭上，取相應該是可厭可怖的。似相則生起喜悅，因為能帶來近行定。 在這裡，註釋書所說是給予入門而說的。因此在那裡說："在四梵住和十不凈中沒有似相。因為在梵住中邊界的超越就是相。在十不凈中，不作分別而見到厭惡性時就名為相"。但緊接著又說："這裡有兩種相：取相和似相。取相現起為醜陋可厭可怖"等。因此我們經過思考所說的，這在此處是適合的。 而且大帝須長老僅觀察牙骨，整個女身現起為骨聚等是這裡的例證。 如是十種不凈具美德， 百眼者讚揚其美名； 十力者說此諸不凈， 各各為生一禪因。 如是了知彼等諸相， 及此修習之方法； 于彼等更應當了知， 此等雜說之內容。 雜說;

1. 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.

我來為您翻譯這段巴利文： 121. 在這些中任何獲得禪那者，因很好地鎮伏貪慾而如離貪者一樣無貪求行為。雖然如此，這所說的不凈差別，應知是依身體自性達到和依貪行差別而有。因為屍體達到厭惡性時，或達到脹尸自性，或達到青瘀等其他自性。如是能夠獲得什麼樣的，就在那樣的中以"脹尸厭惡、青瘀厭惡"等方式應取相，應知如是依身體自性達到而說十種不凈差別。 特別是這裡脹尸因顯示身體形狀壞滅而適合於形狀貪者。青瘀因顯示面板顏色壞滅而適合於身體顏色貪者。膿爛因顯示身體傷口相關的惡臭性而適合於以花香等引起的身體香貪者。斬斫因顯示內部空虛性而適合於身體堅實貪者。食殘因顯示肉積圓滿的毀壞而適合於胸等身體部位肉積貪者。散亂因顯示肢體散亂而適合於肢體姿態貪者。殺戮散亂因顯示身體聚合破壞變異而適合於身體聚合圓滿貪者。血涂因顯示涂血厭惡性而適合於裝飾產生的莊嚴貪者。蟲相因顯示身體為眾多蟲群共有而適合於身體我執貪者。骨相因顯示身體骨的厭惡性而適合於牙齒圓滿貪者。應知如是依貪行差別也說十種不凈差別。 因為在這十種不凈中，如在未安定水的急流河中，船隻依靠槳力而住，沒有槳不能使住，如是因所緣軟弱，心依靠尋力而一境住，沒有尋不能使住，所以這裡只有初禪，沒有第二禪等。 在這厭惡所緣中，以"以這行道我必定解脫老死"如是見到功德，以及因斷除煩惱熱惱而生起喜悅，如見到功德的掃花人在糞堆中，如重病苦的病人在嘔吐瀉下時。

1. 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.

我來為您翻譯這段巴利文： 122. 這十種不凈從特相來說只是一種。因為這十種的特相就是不凈、惡臭、可厭、可惡性。這以此特相不僅在死屍中，也如見到牙骨的塔山住者大帝須長老，如看見騎象的國王的護僧沙彌那樣，在活著的身體中也現起。因為如死屍，活著的身體也是不凈。但這裡不凈特相因被外來的裝飾遮蔽而不顯現。本來這身體是三百多骨的堆積，一百八十關節相連，九百筋所繫，九百肉塊所涂，包裹以濕皮，覆蓋以表皮，到處都是孔洞，如油脂的罐子常常流溢滲漏，為蟲群所棲息，是疾病的處所，苦法的基地，如破裂的舊瘡從九個創口常常流出。 從兩眼流出眼垢，從耳孔流出耳垢，從鼻孔流出鼻涕，從口中流出食物、膽汁、痰、血，從下門流出大小便，從九萬九千毛孔流出不凈的汗液。青蠅等圍繞著。如果不以牙刷、漱口、涂頭、沐浴、穿衣、覆蓋等打理，保持本來粗亂散發的頭髮在村落間遊行，國王或掃花人、旃陀羅等任何人都因身體厭惡性而無差別，如是在國王或旃陀羅的身體中沒有不凈、惡臭、可厭、可惡性的差別。但在這裡以牙刷、漱口等清除牙垢等，以各種布料遮蓋羞處，以各種顏色的香塗料塗抹，以花飾等裝飾，使成為"我、我的"可執取的相。然後因為被這外來的裝飾遮蔽，人們不知它真實本質的不凈特相，男人對女人，女人對男人生起愛樂。但從究竟來說，這裡沒有絲毫值得貪愛的地方。因為毛髮、指甲、牙齒、唾液、鼻涕、大小便等任何一部分從身體掉落外面，人們不想用手觸控，厭惡、羞恥、嫌惡。這裡任何剩餘的，雖然如此厭惡，被無明黑暗包裹、被自愛貪慾染著的人們，執取為"可愛、可意、常、樂、我"。他們如此執取，如同見到森林中木棉樹，當樹上花未落時，像飢餓的老豺狗認為"這是肉塊"。因此： 如豺狼見於林中， 開花木棉以為肉； 即速奔往貪心切， 咬掉一朵又一朵。 此非肉那非肉啊， 樹上之物執為肉。 已落部分智者知， 為不凈亦如身存。 愚人執此身為凈， 迷戀其中造諸惡； 不能解脫諸苦厄， 故應智者詳觀察。 無論活著或死去， 此腐身體真實性， 遠離凈相應了知。 如是說： "身體不凈且臭穢， 如同糞坑可厭棄； 為諸慧眼所呵責， 唯為愚者所歡喜。"

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.

1. Chaanussatiniddeso

2. Buddhānussatikathā

3. 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.

4. 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.

1. 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.

1. Te cānena kilesārayo maggena hatāti arīnaṃ hatattāpi arahaṃ.

Yasmā rāgādisaṅkhātā, sabbepi arayo hatā;

Paññāsatthena nāthena, tasmāpi arahaṃ matoti.

我來為您翻譯這段巴利文： "濕皮所覆蓋， 九門大瘡口； 四處常流溢， 不凈且臭穢。 若此身體內， 能轉為體外； 定須手持杖， 驅趕烏與犬。" 因此具慧比丘，無論是活著的身體還是死屍，在任何顯現不凈相的地方，都應在那裡取相，使業處達到安止。 為善人歡喜而造的清凈道論 修定品中 不凈業處釋 第六品 七、六隨念釋 佛隨念說 123. 在不凈之後所說的十種隨念中，因為再再生起故爲念，即是隨念，或因在應轉起處轉起故適合於信出家的善男子故爲念，即是隨念。緣佛生起的隨念是佛隨念，這是緣佛功德的唸的同義語。緣法生起的隨念是法隨念，這是緣善說等法功德的唸的同義語。緣僧生起的隨念是僧隨念，這是緣善行道等僧功德的唸的同義語。緣戒生起的隨念是戒隨念，這是緣無破等戒功德的唸的同義語。緣捨生起的隨念是舍隨念，這是緣已舍等舍功德的唸的同義語。緣天生起的隨念是天隨念，這是以天為證，緣自己的信等功德的唸的同義語。緣死生起的隨念是死隨念，這是緣命根斷絕的唸的同義語。行於發等差別的色身，或行於身，故為身行，身行與念即身行念，應說為身行念而不作短音說為身行念，這是緣發等身份相的唸的同義語。緣入出息生起的念是入出息念，這是緣入息出息相的唸的同義語。緣寂止生起的隨念是寂止隨念，這是緣一切苦寂止的唸的同義語。 124. 如是在這十種隨念中，首先欲修佛隨唸的、具有不動信的瑜伽者，在適當的住處獨處靜坐，應隨念世尊的功德："世尊是阿羅漢、正等覺者、明行足、善逝、世間解、無上士調御丈夫、天人師、佛、世尊"。 這裡是隨唸的方法：他隨念"世尊是阿羅漢，是正等覺者......是世尊"。即是說以這個和這個原因。 125. 其中，他因這些原因隨念"世尊是阿羅漢"：因遠離、因殺敵、因應受資具等、因無秘密作惡。因為他以道斷除了一切煩惱及習氣，遠離一切煩惱，住于極遠極遠處，故因遠離為阿羅漢。 "以不相應故，稱彼為遠離； 不與過失俱，故導師阿羅漢。" 126. 他以道殺了那些煩惱敵，故因殺敵也是阿羅漢。 "因為殺一切，名為貪等敵； 以慧劍導師，故稱為阿羅漢。"

1. 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.

我來為您翻譯這段巴利文： 127. 這無明、有、愛為轂，功德等行為輻，老死為輪圈，以漏集為軸貫穿，配置於三有之車，從無始以來轉起的輪迴之輪，他以精進為足，站立於戒地上，以信為手，執取能盡業的智慧斧，在菩提座上斬斷一切輻，故因斬斷輻也是阿羅漢。

1. 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.

我來為您翻譯這段巴利文： 128. 或者說輪迴之輪是指無始輪迴。其中無明為轂，因為是根本。老死為輪圈，因為是終點。其餘十法為輻，因為以無明為根本以老死為邊際。其中對苦等的無知是無明。欲有中的無明是欲有中諸行的緣，色有中的無明是色有中諸行的緣，無色有中的無明是無色有中諸行的緣。欲有中的諸行是欲有中結生識的緣，其他諸有也是如此。欲有中的結生識是欲有中名色的緣，色有中也是如此。無色有中只是名的緣。欲有中的名色是欲有中六處的緣，色有中的名色是色有中三處的緣，無色有中的名是無色有中一處的緣。欲有中的六處是欲有中六種觸的緣，色有中的三處是色有中三觸的緣，無色有中的一處是無色有中一觸的緣。欲有中的六觸是欲有中六受的緣，色有中的三觸是其中三受的緣，無色有中的一觸是其中一受的緣。欲有中的六受是欲有中六愛身的緣，色有中的三受是其中三愛的緣，無色有中的一受是無色有中一愛身的緣。在各處，各種愛是各種取的緣，取等是有等的緣。 如何？這裡某人想"我將享受欲樂"而以取為緣，以身行惡行，以語行惡行，以意行惡行，因惡行圓滿而生於惡趣。在那裡他的業成為生起之因是業有，業所生的諸蘊是生有，諸蘊的生起是生，成熟是老，破壞是死。 另一人想"我將享受天界幸福"而如是行善行，因善行圓滿而生於天界。在那裡他的業成為生起之因是業有，如是同理。 另一人想"我將享受梵界幸福"而以欲取為緣修習慈，悲，喜，舍，因修習圓滿而生於梵界。在那裡他的生起之因的業是業有，如是同理。 另一人想"我將享受無色界幸福"而如是修習空無邊處等定，因修習圓滿而生於各處。在那裡他的生起之因的業是業有，業所生的諸蘊是生有，諸蘊的生起是生，成熟是老，破壞是死。其他以取為根本的配合也是如此。 如是這無明是因，諸行是因生，這兩者是因生，于緣的把握中的慧是法住智。過去世也是，未來世也是，無明是因，諸行是因生，這兩者是因生，于緣的把握中的慧是法住智，應以這方法詳說一切句。

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.

1. 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.

1. 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.

1. 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);

我來為您翻譯這段巴利文： 其中無明和行是一組，識、名色、六處、觸、受是一組，愛、取、有是一組，生、老死是一組。這裡前一組是過去世，中間兩組是現在世，生老死是未來世。這裡以無明和行的攝取也包含了愛、取、有的攝取，如是這五法是過去的業輪，識等五法是現在的果報輪，以愛、取、有的攝取也包含了無明和行的攝取，如是這五法是現在的業輪，以生老死來表示識等，如是這五法是未來的果報輪。它們從行相來說有二十種。這裡行與識之間有一個連結，受與愛之間有一個連結，有與生之間有一個連結，如是世尊完全了知、見到、知曉、通達這四組、三世、二十行相、三連結的緣起。以了知義為智，以遍知義為慧，所以說于緣的把握中的慧是法住智。世尊以此法住智如實了知那些法后，對它們生厭、離欲、解脫，斬斷、破壞、粉碎了所說的這輪迴之輪的輻。如是因斬斷輻故也是阿羅漢。 "因為以智劍，斬斷輪迴輻； 故此世間導，稱為阿羅漢。" 129. 因為是最上應供者，故應受衣等資具和特別供養。因此當如來出現時，任何大力的天人都不在其他處作供養。如此，大梵天以須彌山高的寶鬘供養如來。其他天人和人類如頻毗娑羅王、憍薩羅王等也隨力供養。即使世尊入滅后，阿育大王也花費九十六俱胝財富，在整個閻浮提（印度）建立八萬四千寺院。更何況其他特別供養？故因應受資具等也是阿羅漢。 "因為此世間導師， 應受特供及資具； 隨義於世稱阿羅， 故勝者應此名號。" 130. 如世間任何自認為智者的愚人因怕惡名而私下作惡，他從不如此作，故因無私下作惡也是阿羅漢。 "因為如此者，作惡無私處； 故由無私義，稱為阿羅漢。" 如是從一切方面： "因遠離故及，殺煩惱敵故， 斬輪迴輻故，應資具等故， 不私下作惡，故稱阿羅漢。" 131. 因為正自遍覺一切法，故是正等覺者。因為他正自遍覺一切法，應證知的法以應證知而覺，應遍知的法以應遍知而覺，應斷的法以應斷而覺，應作證的法以應作證而覺，應修的法以應修而覺。因此他說： "應證知已證知，應修習已修習， 應斷除已斷除，故我為佛陀，婆羅門。";

1. 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.

1. 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.

我來為您翻譯這段巴利文： 132. 又眼是苦諦，其根本因緣性生起的前愛是集諦，兩者的不轉起是滅諦，滅的了知之道是道諦，如是以每一句的舉出而正自遍覺一切法，耳、鼻、舌、身、意也是這個方法。以這個方法，色等六處，眼識等六識身，眼觸等六觸，眼觸所生等六受，色想等六想，色思等六思，色愛等六愛身，色尋等六尋，色伺等六伺，色蘊等五蘊，十遍，十隨念，以脹想等十想，發等三十二身份，十二處，十八界，欲有等九有，初等四禪，慈修等四無量，四無色定，逆觀從老死等，順觀從無明等緣起支也應配合。 這裡是一句的配合：老死是苦諦，生是集諦，兩者的出離是滅諦，滅的了知之道是道諦，如是以每一句的舉出而正自遍覺、隨覺、現覺一切法。所以說："因為正自遍覺一切法，故是正等覺者。" 133. 因完備明和行故為明行足。其中明是三明或八明。三明應知如《怖畏經》中所說的方法，八明如《閑波迦經》。因為在那裡包含觀智和意所成神通及六神通說為八明。行是戒律儀，守護諸根門，食知量，警寤修習，七善法，四色界禪，應知這十五法。因為這十五法是聖弟子以此行走、前進到不死方向，所以說為行。如說："大名，這裡聖弟子持戒"，一切應知如《中分五十》中說的方法。世尊具足這些明和這行。所以說明行足。 其中明具足圓滿世尊的一切知性。行具足大悲性。他以一切知性知道一切眾生的利與不利，以大悲性避開不利而引導向利。如此明行足者。因此他的弟子們是善行道者，不是惡行道者，如明行缺失者的弟子如自苦行者等。

1. 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.

2. 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);

1. 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.

我來為您翻譯這段巴利文： 134. 因為善行故，因為到達善處故，因為正行故，因為正說故為善逝。行走也稱為行。那對世尊是善的、清凈的、無過失的。那是什麼？是聖道。因為他以這行走無障礙地到達安穩處，故因善行而為善逝。他到達善處即不死涅槃，故因到達善處也是善逝。他也正行，以各種道所斷的煩惱不再回來。如說："以須陀洹道所斷的煩惱，那些煩惱不再來、不返回、不再回來故為善逝......以阿羅漢道所斷的煩惱，那些煩惱不再來、不返回、不再回來故為善逝。"或正行，從燃燈佛足下直至菩提座，以圓滿三十波羅蜜的正行，只作一切世間的利益安樂，不趨向常見、斷見、欲樂、自苦等邊，故因正行也是善逝。他也正說，在適當處只說適當的話，故因正說也是善逝。這裡有證明經："如來知道虛妄不實無益的話，而且他人不喜不悅，如來不說那話。如來知道真實如實無益的話，而且他人不喜不悅，如來也不說那話。如來知道真實如實有益的話，而且他人不喜不悅，如來知時而解說那話。如來知道虛妄不實無益的話，而且他人喜悅可意，如來不說那話。如來知道真實如實無益的話，而且他人喜悅可意，如來也不說那話。如來知道真實如實有益的話，而且他人喜悅可意，如來知時而解說那話。"如是應知因正說也是善逝。 135. 因一切方面了知世間故為世間解。因為世尊以自性、生起、滅盡、滅盡之道等一切方面知道、了知、通達世間。如說："朋友，我不說能以行走到達不生不老不死不死不生的世間邊際而知見證得。朋友，我不說不到達世間邊際而作苦的終結。然而朋友，我說就在這一尋的有想有心的身體中施設世間、世間集、世間滅、世間滅趣道。 以行走永不能，到達世間邊際； 不到世間邊際，不能解脫諸苦。 故實世間知者，智者世間邊至； 梵行已立者知，世間邊寂然住； 不希求此世間，及他世間之事。" 136. 又有三種世間：行世間、有情世間、空間世間。其中"一切有情依食而住"等處所說的是行世間。"世間是常"或"世間是無常"等處所說的是有情世間。 "日月所執行，光明照諸方； 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.

我來為您翻譯這段巴利文： 等處所說的是空間世間。世尊也以一切方式了知它。如此"一世間是一切有情依食而住。二世間是名與色。三世間是三受。四世間是四食。五世間是五取蘊。六世間是六內處。七世間是七識住。八世間是八世間法。九世間是九有情居。十世間是十處。十二世間是十二處。十八世間是十八界"，這行世間也是一切方式都了知。 因為他知道一切有情的意樂，知道隨眠，知道習行，知道勝解，知道少塵者多塵者，知道利根者鈍根者，知道善相者惡相者，知道易教者難教者，知道有能者無能者的有情。因此他也以一切方式了知有情世間。

1. 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.

1. 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.

我來為您翻譯這段巴利文： 137. 如有情世間，空間世間也是如此。即一個輪圍有長度和寬度十二十萬三千四百五十由旬。周圍則： "三百六十萬，一萬又五百， 總計為周圍。" 其中： "二十萬四萬，計為大地厚， 此地水所持。" 其所依： "四十萬八萬，為水之厚度， 此水風所持。" 其所依： "九十萬之上，又有六萬風， 此為世間立。" 如是安立中的由旬數： "八萬四千里，深入大海中， 須彌山之高，亦復如是量。 依次各半減，沉陷與高聳， 種種寶莊嚴，諸山環繞立。 持雙持軸山，佳色善見山， 持邊山毗那，馬耳大梵山。 此七大山列，環繞須彌山， 大王天所居，天與夜叉住。 雪山高百里，五重之山王， 長寬三千里，四面皆延伸。 八萬四千峰，莊嚴其山形， 樹圍三五里，名為諸山王。 樹枝五十里，四方皆舒展， 百由旬廣闊，高度亦復然， 因此閻浮樹，名此閻浮洲。" 這閻浮樹的尺寸也是阿修羅的雜色波吒梨樹、金翅鳥的棉樹、西牛賀洲的甘丹婆樹、北俱盧洲的劫樹、東毗提訶洲的尸利沙樹、忉利天的波利耶多樹的尺寸。所以古人說： "波吒梨棉樹閻浮樹，天上波利耶多樹， 甘丹婆樹與劫樹，尸利沙為第七樹。 八萬二千里，深入大海中， 輪圍山之高，亦復如是量， 環繞一切此，世界而安住。" 其中月輪四十九由旬。日輪五十由旬。忉利天界一萬由旬。同樣阿修羅界、阿鼻大地獄和閻浮提也是。西牛賀洲七千由旬。東毗提訶洲也是如此。北俱盧洲八千由旬。這裡每一大洲都有五百小洲環繞。這一切是一個輪圍，一個世界。其間有世間中間地獄。 如是無量輪圍、無量世界，世尊以無量佛智了知、瞭解、通達。如是他也完全了知空間世間。如是因為一切方面了知世間故為世間解。 138. 因為沒有任何人以功德勝過他，故無人在他之上為無上。即他以戒德勝過一切世間，以定、慧、解脫、解脫知見功德也是。以戒德無等、等於無等者、無比、無譬喻、無對等者......以解脫知見功德也是。如說："我不見在天魔梵......天人世間中有比我戒具足者"等詳說。如是應詳說《最上凈信經》等和"我無有師長"等偈頌。;

1. 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.

1. 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.

我來為您翻譯這段巴利文： 139. 因調御應調御的人故為調御丈夫。即是說調伏教導。其中應調御的人是指未調御而應當調御的畜生人、人類和非人。如此世尊調御了畜生人如阿波羅龍王、小腹龍、大腹龍、火頂龍、煙頂龍、阿羅婆羅龍王、財護象等，使其無毒，安立於皈依和戒中；人類如薩遮迦尼乾子、閑波吒學童、浦卡羅娑帝、蘇那檀陀、究達檀陀等；非人如阿拉瓦迦、針毛、粗毛夜叉、帝釋天王等，以種種教導方便調御教導。這裡應詳說這經："祁舍，我以柔和調御應調御的人，以粗暴調御，以柔和粗暴調御。" 又世尊對清凈戒等者說初禪等，對須陀洹等說更上的道路，如此也調御已調御者。 或者無上調御丈夫是一個義句。因為世尊如此調御應調御的人，使他們結跏趺坐不動而奔向八方。所以說為無上調御丈夫。這裡應詳說這經："比丘們，被調象師調御的象只向一方奔走。" 140. 因為隨應對現法、來世、最上義的教導故為導師。又如導師故為導師，世尊是商隊之主。如商隊之主引導商隊度過荒野、度過盜賊荒野、度過猛獸荒野、度過飢餓荒野、度過無水荒野，引導、度過、渡過、引至安穩地，如是世尊為導師、商隊之主引導眾生度過荒野，度過生荒野等，應依義疏法了知此義。天與人是天和人。這是依最勝界限和有能人界限而說。但世尊對畜生也以給予教導而為導師。因為它們聽聞世尊之法得到資助圓滿，以此資助圓滿在第二或第三生得道果。這裡青蛙天子等是例證。 據說當世尊在旃波城伽伽羅池邊為旃波居民說法時，一隻青蛙取世尊聲音為所緣，一個牧童拄著杖站立時踩住它的頭。它立即死去，生在三十三天十二由旬的金殿中。如從睡夢醒來，見自己被天女群圍繞，想"哎呀我竟生在這裡，做了什麼業呢？"省察時除了取世尊聲音為所緣外不見其他。他立即與宮殿一起來禮拜世尊足。世尊知道而問： "誰禮我足下，神通威德耀， 殊勝妙色身，光明照諸方？" "我前為青蛙，棲息水中生， 聞君說法時，牧童所殺害。" 世尊為他說法。八萬四千眾生證悟法。天子住立在須陀洹果，微笑而離去。

1. 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).

1. 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.

我來為您翻譯這段巴利文： 141. 因為以解脫究竟智對一切所知之法皆覺悟故為佛。或因為自己覺悟四諦，也使其他眾生覺悟，所以以這些等原因為佛。爲了說明這義，應詳說義疏法或分別論法如"因覺悟諸諦故為佛，因使眾生覺悟故為佛"等。 142. 世尊這稱號是表示他具功德、超越一切眾生、值得尊重恭敬。所以古人說： "世尊之名最殊勝，世尊之名最無上， 具足尊重與恭敬，故他稱為世尊者。" 或名有四種：依時的、依相的、依因的、偶起的。偶起的名即是說依世間言說隨意而起。其中如小牛、當調牛、負重牛等是依時的。持杖者、持傘者、有頂髻者、有象者等是依相的。三明者、六通者等是依因的。吉祥增長、財富增長等不考慮語義而起的是偶起的。這世尊之名是依因的，不是大摩耶所作，不是凈飯大王所作，不是八萬親族所作，不是帝釋、兜率等特殊諸天所作。法將也說："世尊這名不是母親所作......這是諸佛世尊在菩提樹下與一切知智獲得時的真實施設，即是世尊。" 143. 這是依功德因緣之名，為顯示那些功德，說這偈： "具足修福業，受用分別故， 破除諸惡法，尊重有福故， 以多善方便，善修己身故， 超越諸有故，故稱為世尊。" 這裡那些詞的意義應如義疏中所說的方法來理解。

1. 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.

我來為您翻譯這段巴利文： 144. 這還有另一種解釋： "具福慧破惡，具備諸功德， 受用善棄行，諸有故世尊。" 其中應知，取音增音轉等語法特徵，或取如 pisodara 等加入特徵，因為他有能生世間出世間樂的佈施、持戒等到達彼岸的福德，所以本應說"具福(bhāgyavā)"而說為"世尊(bhagavā)"。 又因為他破除了無慚、無愧、忿、恨、覆、惱、嫉、慳、誑、詐、傲、激、慢、過慢、放逸、貪、癡、三不善根、惡行、雜染、垢、毒、想、尋、戲論、四顛倒、漏、結、暴流、軛、惡趣、愛生、取、五心荒、繫縛、障、喜、六爭根、愛身、七隨眠、八邪性、九愛根、十不善業道、六十二見、一百零八愛行等種種一切熱惱煩惱百千，或略說破除五蘊煩惱、行、天子、死魔。因為破除這些危險，本應說"破惡者(bhaggavā)"而說為"世尊(bhagavā)"。關於這也說： "破除貪慾與嗔恚，破除愚癡無漏者， 破除一切諸惡法，因此稱為世尊者。" 因為具福德，具百福相持者，顯示他色身圓滿。因為破除瞋恚，顯示法身圓滿。如此顯示為世間類似者所尊重，為在家出家者所親近，能除去親近者身心之苦，以財施法施利益，能以世出世樂結合。 因為世間中bhaga(福)字用於自在、法、名聲、吉祥、欲求、精進六法，他在自心有最上自在，或有世間認可的微細、輕捷等一切圓滿。同樣有出世間法。有遍三界如實獲得極其清凈的名聲。有能令見色身者眼凈信生起的一切圓滿、全身吉祥。因為他所欲求希望的自利利他都如實成就，有稱為欲的願望達成。有成為一切世間尊重因的正精進。因此因為具足這些功德，有諸功德，以此義而稱為世尊。 又因為他以善等差別分別一切法，或以蘊處界諦根緣起等分別善等諸法，或以逼迫、有為、熱惱、變易義分別苦聖諦，以集起、因緣、結合、障礙義分別集諦，以出離、遠離、無為、不死義分別滅諦，以出離、因、見、增上義分別道諦，即是說分別、開顯、開示。所以本應說"分別者(vibhattavā)"而說為"世尊(bhagavā)"。 又因為他親近、修習、多作天梵聖住、身心依止遠離、空無相無愿解脫及其他世出世間上人法，所以本應說"親近者(bhattavā)"而說為"世尊(bhagavā)"。 又因為他已捨棄三有中稱為愛的行走，所以本應說"諸有中捨棄行走者(bhavesu vantagamano)"，取有(bhava)字的 bha 音、行走(gamana)字的 ga 音、捨棄(vanta)字的 va 音並延長，而說為"世尊(bhagavā)"，如世間本應說 mehanassa khassa mālā 而說為 mekhalā。

1. 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.

1. Dhammānussatikathā

2. 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.

我來為您翻譯這段巴利文： 145. 如是以此等因緣他是阿羅漢......以此等因緣為世尊，當如是憶念佛陀功德時，那時心不被貪所纏，不被嗔所纏，不被癡所纏。那時他的心對如來變得正直。如此因為沒有貪等纏縛而鎮伏諸蓋，心正直趣向業處，生起傾向佛陀功德的尋伺。當思惟觀察佛陀功德時生起喜。有喜者以喜為近因的輕安使身心熱惱止息。熱惱止息者生起身心之樂。有樂者以佛陀功德為所緣而心得定，如是次第在一剎那生起禪支。但因佛陀功德甚深，或因傾向憶念種種功德，不到達安止定而只達到近行定。這因佛陀功德憶念而生起，稱為佛隨念。 修習此佛隨唸的比丘對導師有恭敬順從，獲得信增長、念增長、慧增長、福增長，多有喜悅，能忍受怖畏驚恐，能忍受痛苦，得與導師同住想。他的身體因為佛陀功德憶念所住，如塔廟值得供養。心傾向佛地。當遇到應違犯事時，如見導師在前而生起慚愧。若未通達更上，也成為善趣所趣。 故有智慧者，應當不放逸； 如是大威力，常唸佛功德。 這是關於佛隨唸的詳細說明。 法隨念說 146. 欲修習法隨念者也應獨處靜居，如是憶念"世尊善說法，現見性、無時性、來見性、引導性、智者各自證知"等教法和九種出世間法的功德。

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.

我來為您翻譯這段巴利文： 147. 在"善說"這詞中包含了教法，其餘詞中只含出世間法。其中教法首先因初中后善而善說，因宣說具義文、完全圓滿、清凈梵行而善說。因為世尊即使說一偈，由於法的一切殊勝性，第一句為初善，第二第三句為中善，最後句為后善。一個主題的經由序分為初善，結分為后善，其餘為中善。多個主題的經由第一主題為初善，最後主題為后善，其餘為中善。又因有因緣起因而初善，因適合所化者、義理無顛倒、具足因喻而中善，因使聽者得信及結語而後善。 全部教法以戒為己義故初善，以止觀道果為中善，以涅槃為后善。或以戒定為初善，以觀道為中善，以果涅槃為后善。或因佛的善覺而初善，因法的善法性而中善，因僧的善行而後善。或因聽聞后如實修行所證的正等覺而初善，因辟支菩提而中善，因聲聞菩提而後善。 當聽聞時因鎮伏諸蓋，僅以聽聞也能帶來善故為初善；當修行時因帶來止觀之樂，以修行也能帶來善故為中善；如是修行者在修行果完成時因帶來如如性，以修行果也能帶來善故為后善。如是因初中后善故善說。 又世尊說法時宣說教梵行和道梵行，以種種方法闡明，隨應以義圓滿故具義，以文圓滿故具文。因闡明、顯示、開顯、分別、平顯、施設、義詞相應故具義，因字句文相狀語分別圓滿故具文。以義甚深、通達甚深故具義，以法甚深、教說甚深故具文。以義無礙解所行故具義，以法詞無礙解所行故具文。因智者所知、使審察者凈信故具義，因可信、使世間人凈信故具文。因意趣深奧故具義，因文句明顯故具文。因無需增加而完全圓滿故為完全圓滿。因無需除去而無過失故為清凈。 又因修行、通達明瞭故具義，因學習、傳承明瞭故具文，因具足戒等五法蘊故完全圓滿，因無染污、為出離而轉起、不顧世間利養故清凈。如是因宣說具義文、完全圓滿、清凈梵行故善說。

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.

1. 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.

我來為您翻譯這段巴利文： 又因無義理顛倒故善說，稱為善說。因為如其他外道法的義理會顛倒，說是障礙法而無障礙性，說是出離法而無出離性。因此他們是惡說法，而世尊的法義理不會顛倒。說這些法是障礙，這些法是出離，如是所說法不違其性。如是首先教法是善說。 出世間法則因說適合涅槃的修行道路和適合修行道路的涅槃故善說。如說："世尊為諸弟子善說趣向涅槃之道，涅槃與道路相應。如恒河水與耶母那河水相會、相合，如是世尊為諸弟子善說趣向涅槃之道，涅槃與道路相應。"其中聖道不落兩邊而為中道，說為"中道"故善說。沙門果已息滅煩惱，說為"已息滅煩惱"故善說。涅槃具常恒、不死、保護、庇護等性質，依常等性質而說故善說。如是出世間法也是善說。 148. "現見性"中，首先聖道由在自相續中使貪等不存在的聖者親自見到，故為現見性。如說："婆羅門，被貪染所染、所制伏、心被佔據者，思維自害，思維害他，思維俱害，感受心苦憂惱。貪斷除時則不思維自害，不思維害他，不思維俱害，不感受心苦憂惱。婆羅門，如是法為現見性。"又九種出世間法由任何證得者，捨棄依他信而以省察智自見，故為現見性。或善見為現見，因現見而勝利故為現見性。因此其中聖道以相應的、聖果以為因的、涅槃以為所緣的現見戰勝煩惱。所以如以車勝利為車乘者，如是九種出世間法以現見勝利故為現見性。 或見稱為見解。見即是現見，即是見解之義。應現見故為現見性。因為出世間法以修習現觀和證得現觀而被見到時即止息輪迴怖畏。所以如應衣為衣者，如是應現見故為現見性。 149. 關於給予自己果報，無其時故為無時。無時即是無時性。不經過五日七日等時間而給果，而是說在自己轉起之後即刻給果。或在自己給果時到達殊勝時為有時性。是什麼？世間善法。這則因等無間果故非有時性，故為無時性。這是就道而說。

1. 『『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.

2. 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.

1. 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.

我來為您翻譯這段巴利文： 150. "來看此法"如是生起的來看方式是適宜的，故為來見性。為什麼它適宜這方式？因為存在且清凈。因為空拳說有金銀，不能說"來看這個"。為什麼？因為不存在。雖然存在的糞尿，為顯示可愛性使心歡喜而不能說"來看這個"。而且應以草葉遮蓋。為什麼？因為不清凈。但這九種出世間法自性存在，如無雲空中圓滿月輪，如白毯上置純凈寶珠般清凈。所以因存在且清凈，適宜來看方式，故為來見性。 151. 應引導故為引導性。這裡的判定是：引導為引導，如捨棄燃燒的衣服或頭，以修習方式適合引導于自心故為引導。引導即是引導性。這適用於有為出世間法。在無為中，適合以自心引導故為引導性。適合以證得方式靠近的意思。 或引導至涅槃故聖道為應引導。應引導至應證之性故果與涅槃法為應引導。應引導即是引導性。 152. 智者各自證知是指一切利根等智者各自了知"我修習道，證得果，作證滅。"因為不能以和尚修習的道斷弟子的煩惱，不能以他的果定安住，不能以他作證的涅槃而作證。所以這不如他人頭上飾物可見，而應在自心中見、體驗，故說智者各自證知。這不是愚者的境界。 又這是善說法。為什麼？因為現見性。現見性因為無時性。無時性因為來見性。凡是來見性者即是引導性。 153. 如是隨念善說等法功德時，那時心不被貪所纏。不被嗔......不被癡所纏。那時他的心對法變得正直。;

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.

1. Saṅghānussatikathā

2. 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.

3. 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.

我來為您翻譯這段巴利文： 6.10) 如前方法鎮伏諸蓋，在一剎那生起禪支。但因法功德甚深，或因傾向憶念種種功德，不到達安止定而只達到近行定。這因法功德憶念而生起，稱為法隨念。 修習此法隨唸的比丘，如是見到如此引導法的說者、具此支分的導師："我不見過去有，現在除了世尊也無。"如是以見法功德而對導師恭敬順從。對法生起尊重敬意，獲得信等增長，多有喜悅，能忍受怖畏驚恐，能忍受痛苦，獲得與法同住想。他的身體因法功德憶念所住，如塔廟值得供養。心傾向證得無上法，當遇到應違犯事時，隨念法的善法性而生起慚愧。若未通達更上，也成為善趣所趣。 故有智慧者，應當不放逸； 如是大威力，常念法功德。 這是關於法隨唸的詳細說明。 僧隨念說 154. 欲修習僧隨念者也應獨處靜居，如是憶念聖僧功德："世尊的聲聞僧眾善行道，世尊的聲聞僧眾正直行道，世尊的聲聞僧眾如理行道，世尊的聲聞僧眾和敬行道，即是四雙八輩，這世尊的聲聞僧眾值得供養，值得供請，值得佈施，值得合掌，是世間無上福田。" 155. 其中"善行道"是善妙行道，即是說行走正道、不退道、隨順道、無違逆道、法隨法道。聽聞世尊教誡教導故為聲聞。聲聞的僧團為聲聞僧，以戒見共同性達到和合性的聲聞群的意思。因為那正道是正直、不曲、不彎、不邪，也稱為聖者之道，因適當性也稱為和敬，所以行此的聖僧也稱為正直行道、如理行道、和敬行道。 這裡住于道者，因具足正行故為善行道。住于果者，因已證得以正道應證得者，就過去道而言為善行道。 又因在善說的法律中如教而行，因行無過失道故為善行道。 因行中道不落兩邊，因為斷除身語意曲彎邪偏過失而行故為正直行道。 如理稱為涅槃。因為為此而行故為如理行道。 因為如所應行的和敬行道而行故為和敬行道。

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.

1. 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.

我來為您翻譯這段巴利文： 156. "即是"是這些。"四雙人"是按對來說，住第一道者與住果者為一對，如是有四雙人。"八輩人"是按個人來說，一個住第一道者，一個住果者，按此方式有八輩人。這裡"人"或"輩"這些詞是同義。這是依所化機而說。"這世尊的聲聞僧眾"是這按對的四雙人，個別來說八輩人，這是世尊的聲聞僧眾。在"值得供養"等中，從遠處帶來應供養為供養，即是說應從遠處帶來給與持戒者的意思。這是四資具的代稱。適合接受此供養，因使之成大果報，故值得供養。或從遠處來應供養一切所有故值得供養。或值得帝釋等供養故值得供養。婆羅門所說值得供養的火，他們認為供養此有大果報。若因供養有大果報而值得供養，僧團才值得供養。因為供養僧團有大果報。如說： "若人百年中，林中事火祭， 不如須臾間，供養修己者， 如是之供養，勝過百年祭。" 在其他部派中的"值得供養"一詞，這裡的"值得供養"一詞在意義上是相同的。只是在文字上有一些差異。如是值得供養。 在"值得供請"中，供請是說為從四方八面來的可愛可意的親友所準備的客人供養。放下這個，應該給與如此的客人供養給僧團，僧團適合接受它。因為沒有像僧團這樣的客人。因為這在一佛期間出現，又具足不間斷的可愛可意功德。如是適合給與供請，適合接受供請，故值得供請。對於那些讀作"值得供請"者，因為僧團值得先做，所以首先帶來此處供養故值得供請。或值得一切供養故值得供請。這裡以同樣意義說為值得供請。 "佈施"是說信仰後世而應施之施。適合此佈施，或對佈施有益，因使之成大果報而凈化之，故值得佈施。 值得一切世間以雙手置於頭上做合掌禮故值得合掌。 "世間無上福田"是一切世間無比的福德生長處。如國王或大臣的稻或麥生長處稱為國王稻田、國王麥田，如是僧團是一切世間福德生長處。因為依靠僧團，世間各種導向利益安樂的福德生長。所以僧團是世間無上福田。 157. 如是隨念善行等僧功德時，那時心不被貪所纏。不被嗔......不被癡所纏。那時他的心對僧團變得正直。

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.

1. Sīlānussatikathā

2. 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.

我來為您直譯這段巴利文： 6.10. 如之前的方式那樣，在障礙被去除的同一剎那，禪支生起。但是由於僧伽功德的深奧，或由於傾向於憶念各種功德，未能達到安止，而只能達到近行定。這種由憶念僧伽功德而生起的，被稱為僧伽隨念。 修習這種僧伽隨唸的比丘對僧伽生起恭敬和尊重。他獲得信等諸德的圓滿，充滿喜悅和快樂，能克服恐懼和畏怖，能忍受痛苦，獲得與僧伽共住的想法。他的身體因為居住在僧伽功德隨念中，就像布薩堂聚集僧眾一樣值得供養，他的心趨向于獲得僧伽功德，當遇到應當違犯的事物時，就像面對僧伽一樣生起慚愧，如果未能證得更高的果位，也將往生善趣。 因此智者應當，時常保持不放逸； 如是具大威力，常修僧伽隨念。 這是關於僧伽隨唸的詳細說明。 4.戒隨念品 158. 欲修習戒隨念者，應獨處靜坐，如是憶念自己的戒行："啊！我的戒真是完整無缺，沒有破損，沒有斑點，沒有污垢，自在解脫，為智者所讚歎，不被執取，能導向禪定。"在家人應憶念在家戒，出家人應憶念出家戒。 無論是在家戒還是出家戒，如果開始或結束都沒有破壞，就像衣服邊緣沒有破損那樣，稱為"完整無缺"。如果中間沒有破壞，就像衣服中間沒有破洞那樣，稱為"沒有破損"。如果沒有連續破壞兩三條戒，就像牛背部或腹部沒有出現長圓等形狀的異色斑紋那樣，稱為"沒有斑點"。如果間隔處沒有破壞，就像牛身上沒有異色斑點那樣，稱為"沒有污垢"。或者總的來說，由於沒有受到七種淫慾結合以及忿怒、怨恨等惡法的損害，所以稱為完整無缺、沒有破損、沒有斑點、沒有污垢。由於使人從貪愛的奴役中解脫而獲得自在，所以稱為"自在解脫"。因為受到佛陀等智者的讚歎，所以稱為"為智者所讚歎"。因為不被貪愛和邪見所執取，或者說沒有人能指出"這是你戒行中的過失"，所以稱為"不被執取"。因為能導向近行定、安止定，或者說能導向道定、果定，所以稱為"能導向禪定"。

1. 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.

1. Cāgānussatikathā

2. 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.

1. 當如此依據完整無缺等功德憶念自己的戒行時，他的心在那時不為貪慾所纏，不為嗔恚所纏，不為愚癡所纏。在那時他的心變得正直，緣于戒行。如前所說，在障礙被去除的同一剎那，禪支生起。但是由於戒行功德的深奧，或由於傾向於憶念各種功德，未能達到安止，而只能達到近行定。這種由憶念戒行功德而生起的，被稱為戒隨念。 修習這種戒隨唸的比丘對學處生起恭敬，行為調和，不放逸于接待，遠離自責等恐懼，對微小的過失也見到危險，獲得信等諸德的圓滿，充滿喜悅和快樂。如果未能證得更高的果位，也將往生善趣。 因此智者應當，時常保持不放逸； 如是具大威力，常修戒隨念行。 這是關於戒隨唸的詳細說明。 5.施隨念品
2. 欲修習施隨念者，應本性傾向于佈施，常行佈施分享。或者開始修習時，應發願："從今以後，如有接受者，在未佈施哪怕一口食物之前，我都不進食。"在那天對具德的接受者，隨己所能隨己所力佈施后，取彼相為所緣，獨處**而憶念："我真有所得，我真善得！我住于無垢無吝的心，在為慳吝垢所纏的眾生中，我佈施自在，手常清凈，喜愛捨棄，堪受乞求，喜好佈施分享。"如是應依據無慳吝垢等功德憶念自己的佈施。 其中"我真有所得"意為我真是獲得了利益，如經所說："佈施壽命者，獲得天人壽命"，又說："佈施者受人愛，眾人親近他"，又說："行佈施受愛戴，隨順智者之法教"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.

1. 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.

1. Devatānussatikathā

2. 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.

如經中所說的這些方式，世尊讚歎佈施者的利益，這些必定屬於我的意思。"我真善得"是說我獲得這教法或人身，這對我來說真是善得。為什麼？因為我在慳吝垢所纏的眾生中...乃至...喜好佈施分享。 其中"慳吝垢所纏的"是指被慳吝垢所征服的。"眾生"是指以產生方式而稱為眾生。因此，對於那些被慳吝垢—— 即不能忍受自己的財物與他人共享為相，能污染心的清凈性的黑暗法之一 —— 所征服的眾生，這是其意義。"無慳吝垢"是指因為遠離貪、嗔等垢以及慳吝，所以無慳吝垢。"我住于"意為我以如上所說的心而住。但在經中，對問及須陀洹摩訶男釋迦依止住處的回答中，由於是就依止住處而說，所以說"我住於家中"。那裡的意思是我征服而住。 "佈施自在"是指放舍佈施。"手常清凈"是指手保持清凈。這是說爲了恭敬地親手佈施應施之物而常常洗手。"喜愛捨棄"是指捨棄即是舍，意為施捨。由於經常致力於彼舍而喜愛，故喜愛捨棄。"堪受乞求"是指因佈施他人所乞求的一切而適合乞求的意思。也有"適合供養"的讀法，意為適合供養儀式。"喜好佈施分享"是指喜好佈施和分享。意思是說："我不僅佈施，而且把自己所享用的也分享，我在這兩者都喜好"，如是憶念。 161. 當他如是依據無慳吝垢等功德憶念自己的佈施時，他的心在那時不為貪慾所纏，不為嗔恚所纏，不為愚癡所纏。在那時他的心變得正直，緣于佈施。如前所說，在障礙被去除的同一剎那，禪支生起。但是由於佈施功德的深奧，或由於傾向於憶念各種佈施功德，未能達到安止，而只能達到近行定。這種由憶念佈施功德而生起的，被稱為施隨念。 修習這種施隨唸的比丘更加傾向於佈施，具有無貪性向，隨順慈心，無畏，充滿喜悅和快樂。如果未能證得更高的果位，也將往生善趣。 因此智者應當，時常保持不放逸； 如是具大威力，常修施隨念行。 這是關於施隨唸的詳細說明。 6.天隨念品 162. 欲修習天隨念者，應具足以聖道而生起的信等諸德。然後獨處靜坐而憶念："有四大王天，有三十三天，夜摩天，兜率天，化樂天，他化自在天，有梵眾天，有更上的諸天。那些天神具足如是信而從此世往生到彼處，我也具有如是信。那些天神具足如是戒、如是聞、如是施、如是慧而從此世往生到彼處，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.

1. 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

1. 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.

1. 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.

我來幫你翻譯這段巴利文: 6.10. 如是應當以諸天為見證,憶念自己的信等功德。 在經中所說:"大名啊,當聖弟子憶念自己和諸天的信、戒、聞、舍、慧時,其心不為貪所纏。"雖如是說,但應知這是爲了闡明以諸天為見證時,自己的信等功德與諸天相同的意思。因為在註釋書中明確地說:"以諸天為見證后憶念自己的功德。" 因此,先憶念諸天的功德,后憶念自己具有的信等功德時,其心不為貪所纏,不為嗔所纏...乃至...不為癡所纏,其心在那時關於諸天是正直的。如前所述,已鎮伏諸蓋者在一剎那生起禪支。但由於信等功德的深奧性,或由於傾向於憶念種種功德,未達安止定而只達到近行定。這種依憶念與諸天功德相同的信等功德而修習,稱為天隨念。 比丘修習此天隨念,為諸天所喜愛、歡迎,更加獲得信等廣大功德,住于喜悅。若未能證得更高境界,也將往生善趣。 因此有智者當不放逸, 如是常修大威力的天隨念。 這是有關天隨唸的詳細解說。 雜說 在詳細開示中說"其心在那時關於如來是正直的"等后,又說:"大名啊,聖弟子心正直時,得義悅,得法悅,得法相應的歡喜,歡喜者生起喜。"此中,"得義悅"是指依'此世尊是阿羅漢'等義理而生起的歡喜。"得法悅"是指依經文而生起的歡喜。"得法相應的歡喜"是說依兩者而得。 關於天隨念中說"關於諸天",應知這是就初期緣諸天而轉起的心,或是緣與諸天功德相同、能成就天界的功德而轉起的心而說的。 這六種隨念只對聖弟子成就。因為對他們來說,佛法僧的功德是顯著的。他們具足無缺等戒德,離垢吝的佈施,以及與大威力諸天相同的信等功德。在大名經中,世尊被問及預流者的依止住處時,為顯示預流者的依止住處而詳細說明這些。 在貪著經中也說:"諸比丘,在此聖弟子憶念如來:'此世尊是阿羅漢...'乃至...其心在那時是正直的,出離、解脫、超越貪著。諸比丘,'貪著'是五欲功德的同義語。諸比丘,以此為所緣,如是一些眾生得清凈。"

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.

1. 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.

1. Anussatikammaṭṭhānaniddeso

Maraṇassatikathā

我來 助你翻譯這段巴利文: 6.25. 如是為聖弟子通過隨念凈化其心后,進一步為證得最上義凈化而說。 在具壽大迦旃延所說的"狹隘處經"中也說:"賢友,稀有!賢友,未曾有!彼世尊、知者、見者、阿羅漢、正等正覺者已覺悟眾生在狹隘處獲得空間...乃至...為證悟涅槃,也就是這六隨念處。何為六?賢友,在此聖弟子憶念如來...乃至...如是一些眾產生為清凈法。"如是是為聖弟子獲得最上義清凈法的空間而說。 在布薩經中也說:"毗舍佉,什麼是聖布薩?毗舍佉,是以方便凈化染污之心。毗舍佉,如何以方便凈化染污之心?在此,毗舍佉,聖弟子憶念如來。"如是是為顯示聖弟子持守布薩時,以凈化心的業處而使布薩成為大果而說。 在十一集中也說:"大名,有信者是成就者,非無信者。大名,精進、念現前、得定、有慧者是成就者,非愚鈍者。大名,你應住立於這五法中,更應修習六法。在此,大名,你應憶念如來:'此世尊是阿羅漢'"如是是為回答"尊者,我們住于種種住處時,應以何住處而住?"而顯示住處而說。 即使如此,具足清凈戒等功德的凡夫也應作意。因為即使只是依傳聞而憶念佛等功德,心也會凈信。由此威力,鎮伏諸蓋,生起殊勝歡喜,開始觀禪而證得阿羅漢果,如住在黑暗洞穴的弗沙天長老一樣。 據說,那位具壽看見魔所化現的佛像后想:"連這個還有貪嗔癡的都如此莊嚴,世尊怎麼會不莊嚴呢?因為他已完全離貪嗔癡。"獲得緣佛的喜,增長觀禪而證得阿羅漢果。 為善人歡喜而造的清凈道論 定慧修習論 名為六隨念釋 第七品 八、隨念業處釋 死隨念品

1. 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.

1. 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.

我來 復你翻譯這段巴利文: 167. 現在緊接下來是死隨念修習的解說。此中,"死"是指屬於一個有(生命)的命根斷絕。而阿羅漢們所稱為輪迴苦斷絕的斷絕死,稱為諸行剎那壞滅的剎那死,以及在"樹死了""金屬死了"等世俗用語中的約定死,這些在此不是所要表達的。 而這裡所要表達的死有兩種,即時死和非時死。其中時死是由福盡、壽盡或兩者俱盡而死。非時死是由斷絕業力的業而死。 其中,雖然還有維持壽命相續的條件具足,但僅僅因為產生結生的業已成熟感果而死,這稱為福盡死。由於缺乏趣處、時節、食物等條件,如今時人壽命只有大約百歲而死,這稱為壽盡死。而如惡魔摩羅、葫蘆王等,由能使當下離位的業力而斷絕相續,或由先前業力通過持刀等方便而斷絕相續而死,這稱為非時死。所有這些都包含在前述的命根斷絕中。如是憶念稱為命根斷絕的死,即是死隨念。 168. 欲修習死隨念者,應獨處靜居,如理作意:"將有死,命根將斷絕"或"死,死。"若非如理作意,則憶念可意者之死時生起憂愁,如新產婦憶念愛子之死;憶念不可意者之死時生起歡喜,如仇人憶念仇敵之死;憶念中性者之死時不生起厭離,如火化者見死屍;憶念自己之死時生起恐懼,如膽小者見舉劍的劊子手。這一切都是由於缺乏念、厭離和智慧。所以應觀察各處被殺、已死的眾生,思惟曾見過的有福眾生之死,結合念、厭離和智慧,以"將有死"等方式作意。如是作意即是如理作意,意即以方便作意。如是作意時,某些人的諸蓋被鎮伏,死所緣的念得以確立,業處達到近行定。

1. 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.

我來幫你翻譯這段巴利文： 169. 若有人僅此還不夠,他應從八個方面憶念死:即現前如劊子手、從盛衰、比較、身為眾所共有、壽命脆弱、無相、期限不定、剎那短暫。 其中"現前如劊子手"是指如同劊子手的現前。譬如劊子手持刀在頸上揮舞說"我要砍你的頭",如是現前;同樣應憶念死也是如是現前。為什麼?因為與生俱來,且奪取生命。如同蘑菇生起時頭上帶著土,如是眾生生起時就帶著老死。因為他們的結生心生起后立即衰老,與相應諸蘊一起壞滅,如從山頂墜落的石頭。如是剎那死是與生俱來。因為已生者必定死亡,此處所說的死也是與生俱來。所以這個眾生從出生時起,如升起的太陽必定趨向沒落,從所行之處絲毫不返回;又如山間急流奔馳不息,從所流之處絲毫不返回;如是他絲毫不返地趨向死亡。故說： "從初夜投胎起, 人子住母胎中, 已起便前進去, 去者不復返回。" 對如是前進者,其死亡已近,如炎熱季節小溪之乾涸,如晨露沾濕的樹果之墜落,如被錘擊的陶器之破碎,如露珠遇陽光之消失。故說： "日夜時光逝, 生命被斷絕, 眾生壽漸盡, 如溪流之水。" "如熟果將落, 朝朝有畏懼, 如是已生者, 常有死亡畏。" "如陶師所造, 泥制諸器皿, 無論大與小, 生熟皆破碎, 如是眾生命, 終必歸毀滅。" "如草端朝露, 日出即消失, 人壽亦如是, 母勿來阻我。" 如是這與生俱來的死亡,如持刀在頸上揮舞的劊子手,必定奪取生命,不會不奪取而返回。因此,由於與生俱來且奪取生命,應如是從現前如劊子手而憶念死亡。

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.

我來幫你翻譯這段巴利文： 170. 從盛衰者：在此，所謂"盛"僅在衰不凌駕時顯現，實無任何盛能超越衰而住立。如是： "統治整個大地， 佈施億萬快樂， 最後所得權位， 僅如半枚庵摩羅果。 以同一身軀時， 福德趨向滅盡， 面臨死亡之時， 無憂者亦生憂。" 再者，一切健康以病為終，一切青春以老為終，一切生命以死為終，一切世間眾生為生所追隨，為老所跟隨，為病所征服，為死所打擊。故說： "如巨大巖石山， 直聳入雲霄中， 從四方碾壓進， 環繞週遭一切。 如是老與死亡， 壓迫諸眾生類， 剎帝利婆羅門， 吠舍首陀羅等， 旃陀羅卑賤者， 無一能得幸免， 一切皆被摧毀。 象隊無立足地， 戰車步兵亦然， 咒術戰鬥無用， 財富不能勝之。" 如是確定生命之盛以死亡之衰為終，應從盛衰而憶念死。

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.

我來幫你翻譯這段巴利文： 171. 從比較者：是指與他人比較自己。此中應從七方面比較而憶念死：即從大名聲、大福德、大力量、大神通、大智慧、辟支佛、正等正覺佛。如何？這死亡毫不猶豫地降臨在具大名聲、大眷屬、具足財富車乘的大三末多、滿度、須大蘇那、堅輥、尼彌等人之上，何況不降臨於我身上？ "具大名聲諸王， 如大三末多等， 他們歸死王伏， 何況我等之輩。" 如是應從大名聲而憶念。 如何從大福德？ "樹提迦結髮者， 郁伽門達迦等， 富樓那與他人， 世稱大福德者， 一切趨向死亡， 何況我等之輩。" 如是應從大福德而憶念。 如何從大力量？ "婆須提婆力天， 毗摩優提希羅， 旃奴羅大力士， 皆歸死王所攝。 如是具大力者， 世間稱為有名， 他們趨向死亡， 何況我等之輩。" 如是應從大力量而憶念。 如何從大神通？ "以足趾輕輕觸， 震動勝利宮殿， 神通第一上首， 第二大弟子者。 連同神通一起， 入恐怖死亡口， 如鹿入獅子口， 何況我等之輩。" 如是應從大神通而憶念。 如何從大智慧？ "除世間導師外， 其餘一切有情， 不及舍利弗智， 十六分之一分。 如是大智慧者， 第一大弟子者， 歸於死王勢力， 何況我等之輩。" 如是應從大智慧而憶念。 如何從辟支佛？以自己的智慧精進力摧毀一切煩惱敵，證得獨覺菩提，如犀牛角般獨處，自覺者們，他們也未能免於死亡，我又怎能免除？ "依種種因緣法， 觀察之大仙人， 以自覺智光明， 證得諸漏滅盡。 獨處如犀角者， 他們不免死亡， 何況我等之輩。" 如是應從辟支佛而憶念。 如何從正等正覺佛？即使是世尊，具足八十種隨好莊嚴、三十二大人相殊妙之身，具足一切清凈戒蘊等功德寶之法身，到達大名聲、大福德、大力量、大神通、大智慧的彼岸，無等倫、等於無等倫、無與倫比者，阿羅漢、正等正覺者，他也如大火聚被水雨所滅一樣，被死亡之雨立即熄滅。 "如是大威力者， 此大仙人死亡， 不因畏不因慚， 歸於死王勢下。 無慚無畏死亡， 壓迫一切眾生， 如何不能征服， 我這樣的眾生。" 如是應從正等正覺佛而憶念。 如是將自己與具足大名聲等的其他人比較死亡的共同性，憶念"如那些殊勝眾生一樣,我也將有死亡",如是作意則業處達到近行定。如是應從比較而憶念死。

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.

我來幫你翻譯這段巴利文： 172. 從身為眾所共有者：此身為眾所共有。首先為八十種蟲族所共有，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。它們就在那裡出生、衰老、死亡，大小便。此身是它們的產房、病房、墳墓、廁所、尿池。此身也因這些蟲族的擾動而趨向死亡。如同為八十種蟲族所共有，也為內在數百種疾病和外在的蛇、蝎等死亡因緣所共有。 譬如在四衢大道上設立靶子，從四面八方射來的箭、矛、石等落下，如是一切災難都降臨此身。此身也因這些災難的降臨而趨向死亡。故世尊說："諸比丘，在此比丘于日落夜來時如是思維：'我有許多死亡因緣：蛇可能咬我，蝎可能螫我，蜈蚣可能咬我，因此我可能死亡，那將是我的障礙；我可能跌倒，我吃的食物可能不消化，膽汁可能紊亂，痰可能紊亂，如刀割般的風可能紊亂，因此我可能死亡，那將是我的障礙。'"如是應從身為眾所共有而憶念死。 173. 從壽命脆弱者：這壽命是軟弱的、脆弱的。因為眾生的生命依繫於：入出息、四威儀、冷熱、四大種、食物。只有在獲得入出息平衡時才能持續。若出息離開鼻孔而不入，或入而不出，便稱為死亡。只有在獲得四威儀平衡時才能持續。若任何一種過度，壽行便斷絕。只有在獲得冷熱平衡時才能持續。但被過冷或過熱所征服時便敗壞。只有在獲得四大種平衡時才能持續。但因地界或水界等任何一界擾動，即使強壯的人也會身體僵硬，或因痢疾等而身體濕腐，或發高燒，或關節斷裂而死亡。只有在適時獲得段食時生命才能持續，但不得食物時便趨向滅盡。如是應從壽命脆弱而憶念死。

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);

我來幫你翻譯這段巴利文： 174. 從無相者：即無確定，意為無限制。因為眾生的： "壽命病患時節， 捨身與趣處等， 此五生世間中， 無相不能知曉。" 其中，首先壽命因為沒有"應活這麼久，不超過此"的確定故無相。因為眾生在羯羅藍(受精卵)時期也會死，在芽胚、肉團、堅結、肢體、二月、三月、四月、五月、十月時期也會死。在出生時也會死。此後在百年之內或之外也都會死。病患因為沒有"眾生由此病而死，不由他病"的確定故無相。因為眾生或由眼病而死，或由耳病等任何一種而死。時節因為沒有"應在此時死，不在他時"的確定故無相。因為眾生或在上午死，或在正午等任何時候死。捨身因為沒有"將死者的身體應倒在此處，不在他處"的確定故無相。因為生於村內者的身體也會倒在村外，生於村外者也會倒在村內。同樣，陸生者(死)在水中，水生者(死)在陸地，應當如是廣說多種情況。趣處因為沒有"從此處死後應生於此處"的確定故無相。因為從天界死後也會生於人間，從人間死後也會生於天界等任何處，如是世間在五趣中輪轉如被軛駕的牛。如是應從無相而憶念死。 175. 從期限不定者：人類的壽命現在是短暫的。長壽者也不過百年或稍多。故世尊說："諸比丘，人壽短促，必趣來世，應作善業，應修梵行，生者無不死。諸比丘，長壽者也不過百年或稍多。" "人壽甚短促， 善人應輕視， 如頭燃奔馳， 死王必來臨。"

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.

我將為您直譯這段巴利文： 又說："諸比丘，過去有一位名為阿拉卡的導師"——這整部經應當用七個譬喻詳細展開。 又說："諸比丘，若有比丘如此修習死隨念：'愿我能活一日一夜，專注世尊的教法，我將成就許多。'諸比丘，若有比丘如此修習死隨念：'愿我能活一日，專注世尊的教法，我將成就許多。'諸比丘，若有比丘如此修習死隨念：'愿我能活那麼久，就在我食用一缽飯食的時間裡，專注世尊的教法，我將成就許多。'諸比丘，若有比丘如此修習死隨念：'愿我能活那麼久，就在我咀嚼吞嚥四五口食物的時間裡，專注世尊的教法，我將成就許多。'諸比丘，這些比丘被稱為放逸而住，為滅盡諸漏而緩慢修習死隨念。然而諸比丘，若有比丘如此修習死隨念：'愿我能活那麼久，就在我咀嚼吞嚥一口食物的時間裡，專注世尊的教法，我將成就許多。'諸比丘，若有比丘如此修習死隨念：'愿我能活那麼久，就在我入息或出息，出息或入息的時間裡，專注世尊的教法，我將成就許多。'諸比丘，這些比丘被稱為不放逸而住，為滅盡諸漏而敏銳修習死隨念。"如是，應從生命期限短暫的角度思惟死亡，知道就連咀嚼四五口食物的時間都不可信賴，生命期限極其短暫。 176.、從剎那短暫而言：從究竟義來說，眾生的生命剎那極其短暫，僅僅是一心識生起的時間而已。譬如車輪轉動時僅以一點著地而轉，停止時也僅以一點著地而止，如是眾生的生命也只有一心識剎那。當那心識滅時，即說眾生已滅。如說："在過去心識剎那曾活，不在活，將不會活。在未來心識剎那不曾活，不在活，將會活。在現在心識剎那不曾活，正在活，將不會活。" "生命與此身， 乃至諸苦樂； 皆系一心識， 剎那速流轉。 已死或此生， 所有諸蘊身； 悉皆同滅盡， 不復有相續。 未生者未起， 現在正存活； 心滅眾生死， 此為勝義諦。" 如是應從剎那短暫的角度思惟死亡。

1. 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

1. 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.

我來幫你直譯這段巴利文： 177. 通過這八種形態中的任何一種反覆思維憶念,由於專注力的緣故,心獲得熟練,死亡為所緣的正念得以確立,諸蓋被鎮伏,禪支顯現。然而由於是實在之法且令人悚懼的所緣,未能達到安止定,而只是達到近行定的禪那。但出世間禪那、第二無色定和第四無色定即使在實在法中也因修習的特殊性而達到安止定。因為依照清凈修習的次第而達到出世間的安止定。依照超越所緣的修習而達到無色定。因為在那裡,只有已達安止定的禪那才能超越所緣。而在此既無此二者。因此只是達到近行定的禪那。這因死隨唸的力量而生起,所以稱為死隨念。 比丘若修習此死隨念,則常不放逸,於一切有中獲得不樂想,捨棄對生命的貪著,呵責惡行,對資具少積聚而無垢貪,無常想得到熟習,隨之而來苦想與無我想也現起。如未修習死唸的眾生,當突然遭遇猛獸、夜叉、毒蛇、盜賊、殺手等威脅時,在死亡時刻會陷入恐懼、驚慌與迷亂,他則不會如此,無畏無癡地命終。若在現法中未證得不死(涅槃),身壞命終后必定往生善趣。 因此智者當勤修不放逸, 如是常習大威力死隨念。 這是有關死隨唸的詳細說明。 身至念品 178. 現在,除佛陀出世之外從未生起過的、一切外道所不能及的、在諸經中所說的:"諸比丘,有一法若修習、多修習,能引生大悚懼,能引生大利益,能引生大解脫安穩,能引生大念正知,能引生智見的獲得,能引生現法樂住,能引生明與解脫果的證得。是什麼一法?就是身至念⋯⋯諸比丘,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。諸比丘,已受用⋯⋯未受用⋯⋯已失去⋯⋯未失去⋯⋯已違背⋯⋯未違背不死者,是已精進于身至念者。"世尊如是以種種方式讚歎后說:"諸比丘,如何修習身至念,如何多修習而得大果、大功德?在此,諸比丘,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.

1. 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.

我來 做完整直譯： 3.154. 依照這個方法,通過入出息念品、四威儀品、四正知品、厭惡作意品、界作意品和九種墓地觀品等這十四品來說明身至念業處,現在到了其修習的解說。 其中,因為四威儀品、四正知品和界作意品這三品是依觀禪而說的。九種墓地觀品是在諸觀智中依過患隨觀而說的。雖然在這其中對於膨脹尸等的定力修習可能成就,那在不凈說明中已經說明。而入出息念品和厭惡作意品這兩品是依定力而說的。其中入出息念品依入出息念是獨立的業處。而"再者,諸比丘,比丘觀察這個身體從腳底向上,從頭頂向下,為皮所包裹,充滿種種不凈:'在這身中有發、毛⋯⋯尿'"如是包括腦髓和骨髓,依厭惡作意而教導的三十二身份業處,這在此被稱為身至念。 179. 其中,這是依據聖典文句的修習解說。"這個身體"即這個由四大種所成的腐朽身。"從腳底向上"即從腳底以上。"從頭頂向下"即從髮梢以下。"為皮所包裹"即橫向為皮所界限。"充滿種種不凈觀察"即見此身充滿發等種種不凈。如何?"在這身中有發⋯⋯尿"。 其中,"有"即存在。"在這"即在從腳底向上、從頭頂向下、為皮所包裹、充滿種種不凈所說的這個。"身"即身體。因為身體由於是不凈積聚之處,是可厭之發等和眼病等數百種病的來源,所以稱為身。"發、毛"即這些發等三十二身份。其中應知"在這身中有發,在這身中有毛"如是連線。 在這從腳底往上,從頭頂往下,從面板往裡的一尋長的軀體中,以一切方式尋找,找不到任何一點點凈潔的珠寶、琉璃、沉香、鬱金香、龍腦香或香粉等,而只見到極其臭穢可厭、不祥難看的種種發毛等差別的不凈。因此說"在這身中有發、毛⋯⋯尿"。這是依詞句連線的解釋。

1. 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.

我來直譯這段巴利文： 180. 欲修習此業處的初學善男子應當親近前述的善知識,從他那裡獲得此業處。而他教授業處時,應當說明七種善巧學習法和十種善巧作意法。其中,應當說明以語、以意、以顏色、以形狀、以方位、以處所、以界限的七種善巧學習法。 因為在這厭惡作意業處中,即使是通曉三藏者,在作意時也應當首先用語言誦習。因為有些人在誦習時業處就變得明顯,如同在摩羅耶住處(現斯里蘭卡中部山區)大天長老門下學習業處的兩位長老一樣。據說那兩位長老向他請求業處時,他給了他們三十二身份的聖典文句,說"你們用四個月只誦習這個"。雖然他們已熟知二三部尼柯耶,但由於恭敬地接受,在四個月中只誦習三十二身份,就證得預流果。因此教授業處時,阿阇黎應對弟子說"首先要用語言誦習"。 誦習時應當分別皮五組等,依順逆次第誦習。即說"發、毛、爪、齒、皮"后,再逆次第說"皮、齒、爪、毛、發"。 其次在腎五組中,說"肉、筋、骨、骨髓、腎臟"后,再逆次第說"腎臟、骨髓、骨、筋、肉,皮、齒、爪、毛、發"。 然後在肺五組中,說"心、肝、膜、脾、肺"后,再逆次第說"肺、脾、膜、肝、心,腎臟、骨髓、骨、筋、肉,皮、齒、爪、毛、發"。 然後在腦五組中,說"腸、腸間膜、胃中物、糞、腦"后,再逆次第說"腦、糞、胃中物、腸間膜、腸,肺、脾、膜、肝、心,腎臟、骨髓、骨、筋、肉,皮、齒、爪、毛、發"。 然後在脂肪六組中,說"膽汁、痰、膿、血、汗、脂肪"后,再逆次第說"脂肪、汗、血、膿、痰、膽汁,腦、糞、胃中物、腸間膜、腸,肺、脾、膜、肝、心,腎臟、骨髓、骨、筋、肉,皮、齒、爪、毛、發"。 然後在尿六組中,說"淚、油脂、唾、涕、關節滑液、尿"后,再逆次第說"尿、關節滑液、涕、唾、油脂、淚,脂肪、汗、血、膿、痰、膽汁,腦、糞、胃中物、腸間膜、腸,肺、脾、膜、肝、心,腎臟、骨髓、骨、筋、肉,皮、齒、爪、毛、發"。 如是應當用語言誦習百次、千次乃至十萬次。因為通過語言誦習,業處的線索變得熟練,心不會到處散亂。諸身份變得明顯,如同手中的鎖鏈,如同籬笆的柱子般顯現。 如同用語言,也應當用意念誦習。因為語言誦習是意念誦習的緣,意念誦習是通達特相的緣。 以顏色:應確定發等的顏色。 以形狀:應確定它們的形狀。

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.

我來 制這段巴利文： 以方位:在這身體中,臍以上是上方,以下是下方,因此應確定"這身份在這個方位"如是確定方位。 以處所:應確定"這身份安住在這個處所"如是確定每個處所。 以界限:有同類界限和異類界限兩種界限。其中,應知"這身份在上下及橫向為這個所界限"如是為同類界限。應知"發非毛,毛亦非發"如是依不混雜而為異類界限。 如是說明七種善巧學習法時,應當了知並說明此業處在某經中是依厭惡而說,在某經中是依界而說。因為此在《大念處經》中唯依厭惡而說。在《象跡喻經》、《教誡羅睺羅大經》、《界分別經》中是依界而說。而在《身至唸經》中,針對依顏色而現起者,分別了四種禪那。其中依界所說的是觀禪業處,依厭惡所說的是止禪業處。而這在此是止禪業處。

1. 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.

我來直譯這段巴利文： 181. 這樣講述了七種掌握的善巧之後，應當講述十種作意善巧，即：次第、不太快、不太慢、防止散亂、超越假名、次第舍離、安止，以及三種經教。其中"次第"是指從誦習開始就應當按照順序作意，不要跳躍。如果跳躍作意，就像不熟練的人隔級攀爬三十二級階梯，身體疲憊而跌落，無法完成攀登一樣，由於未能獲得應當通過修習圓滿而證得的樂味，心生疲憊而退失，無法成就修習。 按次第作意時也不應太快作意。如果太快作意，就像一個人踏上三由旬的道路，不觀察進出之處，以快速奔跑往返百次的人，雖然路程已經完成，但仍需要詢問才能前進一樣，雖然業處能夠到達終點，但是不夠明顯，不能帶來殊勝，因此不應太快作意。 正如不應太快，也不應太慢。如果太慢作意，就像一個人想要在當天完成三由旬路程，卻在途中在樹木、山嶽、池塘等處逗留，路程無法完成，需要兩三天才能結束一樣，業處無法達到終點，不能成為殊勝證得的因緣。 "防止散亂"是指應當阻止放棄業處而向外在種種所緣散亂的心。如果不加防止，就像走在單人寬的懸崖路上的人，不觀察踏腳之處而東張西望，腳步就會失誤，會跌落到百人深的懸崖中一樣，如果有外在的散亂，業處就會退失毀壞。因此應當防止散亂而作意。 "超越假名"是指超越"發毛"等假名施設，應當確立"不凈"之心。就像在缺水時期，人們在林中看見水井，在那裡繫上棕櫚葉等某種記號，依靠那個記號來洗浴和飲水。當他們因為頻繁往來而足跡明顯時，就不需要記號，隨時都能去洗浴和飲水。同樣地，在最初階段依"發毛"等假名而作意時，不凈相變得明顯。這時就應當超越"發毛"等假名，只將心安立於不凈性上。 "次第舍離"是指對於不能現起的部分，應當逐一舍離而作意。因為初學者作意"發"時，作意會直接停駐在最後部分的"尿"上。作意"尿"時，作意會直接停駐在最初部分的"發"上。這樣，他在不斷作意時，有些部分會現起，有些部分不會現起。他應當先專注于已經現起的部分。直到在兩個現起的部分中，其中之一更加明顯時，對於如此現起的部分反覆作意，應當生起安止。

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.

我來直譯這段巴利文： 這裡有一個比喻 - 好比獵人想要捕捉住在三十二棵棕櫚樹林中的猴子，他用箭射中第一棵樹的葉子后發出呼喊，那隻猴子就會依次跳到每一棵樹上直到最後一棵樹，到了那裡后獵人又如此做，它又會以同樣方式回到第一棵樹。這樣反覆被追趕，它每次在呼喊之處跳起，最後落在一棵樹上，緊緊抓住樹中心的嫩葉莖，即使被射中也不會放開，這個道理應當如是理解。 這裡是比喻的對應關係 - 如同樹林中的三十二棵棕櫚樹，這個身體中有三十二個部分。心如猴子。瑜伽行者如獵人。如同猴子居住在三十二棵棕櫚樹的樹林中，瑜伽行者的心以所緣的方式在三十二個身體部分中游走。如同獵人射中第一棵樹的葉子並呼喊后，猴子跳到每一棵樹最後到達最末棵樹，瑜伽行者開始作意"發"時，心按次第最後安住在最後部分。返回時也是同樣的道理。如同猴子被反覆追趕時在每次呼喊處跳起，瑜伽行者反覆作意時，捨棄不現起的部分而在已現起的部分修習準備。如同最後落在一棵樹上，緊緊抓住樹中心的嫩葉莖，即使被射中也不放開，就像最後在兩個現起的部分中，對更加明顯的那一個反覆作意而生起安止。 另一個比喻 - 好比一位托缽比丘依止三十二戶人家的村莊而住，在第一戶獲得兩份食物后捨棄後面的一份。第二天獲得三份后捨棄後面的兩份。第三天一開始就得到滿缽，去齋堂用餐。這個道理應當如是理解。三十二戶人家的村莊如三十二種行相。托缽比丘如瑜伽行者。他依止那個村莊而住如瑜伽行者對三十二行相修習準備。如同在第一戶獲得兩份食物后捨棄後面的一份，第二天獲得三份后捨棄後面的兩份，瑜伽行者在作意時捨棄不現起的部分，在現起的部分中直到兩個部分修習準備。如同第三天一開始就得到滿缽，坐在齋堂用餐，在兩個部分中對更加明顯的那一個反覆作意而生起安止。 "安止"是指應當了知在發等每一個部分中都有安止 - 這裡就是這個意思。

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.

我來直譯這段巴利文： "三種經教"意思是：增上心、清涼、覺支善巧，這三種經教應當了知是爲了運用精進與定力 - 這裡是這個意思。其中： "諸比丘，致力於增上心的比丘應當適時作意三種相。適時作意定相，適時作意精進相，適時作意舍相。諸比丘，如果致力於增上心的比丘只作意定相，他的心可能會導向懈怠。諸比丘，如果致力於增上心的比丘只作意精進相，他的心可能會導向掉舉。諸比丘，如果致力於增上心的比丘只作意舍相，他的心可能不能正確地定下來以滅盡諸漏。諸比丘，當致力於增上心的比丘適時作意定相、精進相、舍相時，他的心變得柔軟、適業、明亮而不脆弱，正確地定下來以滅盡諸漏。" "諸比丘，就像金匠或金匠的學徒架設熔爐，架設熔爐后清理爐口，清理爐口後用鉗子夾住黃金放入爐口，適時鼓風，適時灑水，適時觀察。諸比丘，如果金匠或金匠的學徒只是對那黃金一直鼓風，那黃金可能會燒燬。諸比丘，如果金匠或金匠的學徒只是對那黃金一直灑水，那黃金可能會熄滅。諸比丘，如果金匠或金匠的學徒只是對那黃金一直觀察，那黃金可能不能正確地成熟。諸比丘，當金匠或金匠的學徒適時對那黃金鼓風，適時灑水，適時觀察時，那黃金變得柔軟、適業、明亮而不脆弱，正確地適合加工。無論他想要製作什麼裝飾品，無論是腰帶、耳環、項鍊還是金花環，都能達到目的。" "同樣地，諸比丘，致力於增上心......定下來以滅盡諸漏。對於任何需要以證智來證悟的法，當他引導心去以證智證悟時，在任何適當的情況下都能達到作證的狀態。" 這部經應當了知為"增上心"。 "諸比丘，具足六法的比丘能夠證得無上清涼。是哪六法？在此，諸比丘，當心需要抑制時，他抑制心；當心需要提舉時，他提舉心；當心需要令喜時，他令心生喜；當心需要舍置時，他舍置心；他傾向於殊勝而樂於涅槃。諸比丘，具足這六法的比丘能夠證得無上清涼。"

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

1. 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.

我來直譯這段巴利文： 這部經應當了知為"無上清涼"。 至於覺支善巧，"諸比丘，同樣地，當心昏沉時，那時不適合修習輕安覺支"，這在安止善巧的講述中已經說明。 如是，善加掌握這七種掌握善巧，善加確立這十種作意善巧后，瑜伽行者應當依靠這兩種善巧善加掌握業處。如果他與老師住在同一寺院感到舒適，就不必如此詳細地請教，善加確立業處后，在修習業處時獲得殊勝后，再請教更上層的內容。想要住在其他地方的人，應當按照所說的方法詳細地請教，反覆思維，解決所有的疑難處，按照地遍品所說的方法，捨棄不適合的住所，住在適合的寺院，斷除小障礙后，應當修習不凈作意的準備。 修習時首先應當取"發"的相。如何取？拔出一根或兩根頭發放在手掌上，首先應當確定顏色。觀察剪下的頭髮處也可以。在水碗或粥碗中觀察也可以。見到是黑色時應當作意"黑色"。見到是白色時作意"白色"。見到是混雜色時應當依多數而作意。如同對發，對整個皮五處也應當見到后取相。 關於確立諸部分的解說 182. 如是取相后，應當依顏色、形狀、方位、處所、界限而確立一切部分，應當依顏色、形狀、氣味、住處、處所五種而確立不凈。 這裡是關於一切部分的次第解說。首先，發的自然顏色是黑色，如半燒磚的顏色。形狀是長圓形，如天平桿的形狀。方位是生在上方。處所是兩邊以耳尖為界，前以額際為界，后以頸際為界。頭蓋骨外的濕皮是發的處所。界限是，發進入纏頭皮約一麥粒深而安住，以下以自己的根基，上以虛空，橫向以彼此為界限，兩根發不會在一處 - 這是同類界限。發非毛，毛非發，如是不與其餘三十一個部分混雜，發是獨立的一個部分 - 這是異類界限。這是發的從顏色等方面確立。

1. 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.

1. 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.

我來直譯這段巴利文： 183. 這是對它們依顏色等五種方面確立不凈。所謂發，從顏色來說是不凈的，從形狀、氣味、住處、處所來說都是不凈的。 因為即使在悅意的粥碗或飯碗中看到類似發的顏色的東西，人們會嫌惡地說"拿走這摻有頭髮的東西"。如是發從顏色來說是不凈的。在夜晚吃飯時，觸控到類似發形狀的阿卡植物纖維或蚊帳纖維時，也同樣會嫌惡。如是從形狀來說是不凈的。 沒有塗油、戴花、薰香等裝飾的頭髮的氣味極其令人厭惡。放在火中時更加令人厭惡。頭髮從顏色形狀來說或許不令人厭惡，但從氣味來說卻是令人厭惡的。就像嬰兒的糞便，從顏色來說是薑黃色，從形狀來說像薑黃塊。在垃圾堆中丟棄的膨脹的黑狗屍體，從顏色來說像熟椰子的顏色，從形狀來說像捲起后丟棄的鼓的形狀，它的牙齒畫素馨花蕾 - 這兩者從顏色形狀來說或許不令人厭惡，但從氣味來說卻是令人厭惡的。同樣地，頭髮從顏色形狀來說或許不令人厭惡，但從氣味來說卻是令人厭惡的。 就像在不凈處因村莊排水而長出的蔬菜，城裡人會覺得厭惡而不食用，同樣地，頭髮因膿、血、尿、糞、膽汁、痰等分泌物而生長，所以令人厭惡 - 這是它們從住處來說的不凈性。 這所謂的發，如同生長在糞堆上的蘑菇，生長在三十一個部分的堆積中。它們如同生長在墓地、垃圾場等處的蔬菜，如同生長在糞坑等處的蓮花睡蓮等花，因為生長在不凈處而極其令人厭惡 - 這是它們從處所來說的不凈性。 如同對發，對所有部分也應當了知從顏色、形狀、氣味、住處、處所五種方面的不凈性。但是從顏色、形狀、方位、處所、界限方面，應當分別確立一切部分。 184. 其中首先，毛的自然顏色不像發那樣純黑，而是黑褐色。形狀是下垂的末端，如棕櫚根的形狀。方位是生在兩個方位。處所是除了發的安住處和手足掌，大多生在其餘纏身的面板上。界限是，進入纏身皮約一劃痕深而安住，以下以自己的根基，上以虛空，橫向以彼此為界限，兩根毛不會在一處，這是它們的同類界限。異類界限則與發相同。 185. "爪"是二十片爪甲的名稱。它們全部從顏色來說是白色的。形狀如魚鱗的形狀。方位是，腳爪生在下方位，手爪生在上方位，如是生在兩個方位。處所是安住在手指腳趾的背端。界限是，兩邊以手指腳趾尖的肉為界，內以手指腳趾背的肉為界，外和端以虛空為界，橫向以彼此為界限，兩片爪不會在一處，這是它們的同類界限。異類界限則與發相同。

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.

我來直譯這段巴利文： 186. "牙"是指具足牙齒者的三十二塊牙骨。它們從顏色來說是白色的。形狀有多種形狀。其中首先在下排牙列中間的四顆牙，形狀如泥團中排列的葫蘆種子。它們兩邊各一顆，一根一尖，形狀如茉莉花蕾。其次各一顆，兩根兩尖，形狀如車輛的支柱。其次各兩顆，三根三尖。其次各兩顆，四根四尖。上排牙列也是同樣的方式。方位是生在上方位。處所是安住在兩塊頜骨上。界限是，以下以安住在頜骨上的自己的根基，上以虛空，橫向以彼此為界限，兩顆牙不會在一處，這是它們的同類界限。異類界限則與發相同。 187. "皮"是指纏裹全身而住的面板。在它上面有黑、褐、黃等顏色的表皮，即使從全身收集起來也只有棗核大小。但皮的顏色是白色的。它的白色在表皮因火焰焚燒、打擊、傷害等而破壞時變得明顯。形狀就是身體的形狀。這是這裡的簡要說明。 詳細來說，腳趾的皮形如蠶繭的形狀。腳背的皮形如綁好的鞋的形狀。小腿的皮形如包著米的棕櫚葉的形狀。大腿的皮形如裝滿米的長袋的形狀。臀部的皮形如裝滿水的布濾器的形狀。背部的皮形如覆蓋板子的皮的形狀。腹部的皮形如覆蓋琵琶腔的皮的形狀。胸部的皮大多是方形的形狀。兩臂的皮形如覆蓋箭筒的皮的形狀。手背的皮形如剃刀套，或如蛇皮袋的形狀。手指的皮形如鑰匙套的形狀。頸部的皮形如頸套的形狀。臉部的皮形如有孔無孔的蟲巢的形狀。頭部的皮形如葉子袋的形狀。 觀察皮的修行者應當從上唇開始，向上面引導智慧，首先應當確立包裹臉部而住的皮。然後是額骨的皮。然後如同把手伸入裝有葉子的袋子中間那樣，把智慧引導到頭骨和頭皮之間，將皮與骨的結合分開而確立頭皮。然後是肩部的皮。然後順逆地確立右手的皮。然後以同樣方式確立左手的皮。然後是背部的皮，確立它后順逆地確立右腳的皮。然後以同樣方式確立左腳的皮。然後依次確立生殖器、腹部、心臟、頸部的皮。然後在頸部皮之後確立下頜的皮，直到下唇為止而完成。這樣觀察粗大的部分時，細微的部分也變得明顯。方位是生在兩個方位。處所是包裹全身而住。界限是，以下以安住處為界，上以虛空為界，這是它的同類界限。異類界限則與發相同。

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.

我來直譯這段巴利文： 188. "肉"是指九百塊肉團。它們全部從顏色來說是紅色的，如木棉花的顏色。形狀上，小腿肚的肉形如棕櫚葉包的米飯的形狀。大腿肉形如磨石柄的形狀。臀部肉形如爐頂的形狀。背部肉形如棕櫚糖片的形狀。兩肋的肉形如塗在壺腹上的薄泥的形狀。乳房肉形如揉圓后丟下的泥團的形狀。兩臂的肉形如剝皮后對摺的大老鼠的形狀。這樣觀察粗大的部分時，細微的部分也變得明顯。方位是生在兩個方位。處所是塗抹在三百二十塊骨頭上而住。界限是，以下以安住在骨聚上的底部，上以皮，橫向以彼此為界限，這是它的同類界限。異類界限則與發相同。 189. "筋"是指九百根筋。顏色上所有的筋都是白色的。形狀有多種形狀。在這些筋中，從頸部上方開始，五根大筋纏繞著身體從前面下來。五根從後面。五根從右邊。五根從左邊。纏繞右手的也有五根在手的前面。五根在後面。同樣地纏繞左手的也是如此。纏繞右腳的也有五根在腳的前面。五根在後面。同樣地纏繞左腳的也是如此。如是六十根稱為持身的大筋纏繞著身體而下來，它們也被稱為腱。它們全都形如米芽的形狀。其他的筋覆蓋著各個部位而住。比那些更細的形如線繩的形狀。其他更細的形如腐藤的形狀，其他更細的形如大琵琶弦的形狀。其他形如粗線的形狀。手腳背上的筋形如鳥爪的形狀。頭上的筋形如兒童的頭網的形狀。背上的筋形如曬在陽光下的濕網的形狀。其餘遍佈各肢體的筋形如穿在身上的網衣的形狀。方位是生在兩個方位。處所是結合全身的骨頭而住。界限是，以下以安住在三百根骨頭上面的底部，上以接觸肉皮的部分，橫向以彼此為界限，這是它們的同類界限。異類界限則與發相同。

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.

我來直譯這段巴利文： 190. "骨"是指除了三十二塊牙骨外，其餘有六十四塊手骨，六十四塊腳骨，六十四塊依肉的軟骨，兩塊跟骨，每隻腳各兩塊踝骨，兩塊小腿骨，一塊膝骨，一塊大腿骨，兩塊髖骨，十八塊脊椎骨，二十四塊肋骨，十四塊胸骨，一塊心骨，兩塊鎖骨，兩塊肩胛骨，兩塊上臂骨，兩塊各兩節的前臂骨，七塊頸骨，兩塊頜骨，一塊鼻骨，兩塊眼窩骨，兩塊耳骨，一塊額骨，一塊頂骨，九塊頭蓋骨，如是大約三百塊骨頭，它們全部從顏色來說是白色的。形狀上有多種形狀。 其中，腳趾端的骨形如洗衣棒的種子的形狀。其次的中節骨形如麵包樹心的形狀。根節骨形如小鼓的形狀。腳背骨形如切碎的芽根堆的形狀。跟骨形如單個的棕櫚果核的形狀。踝骨形如包紮的遊戲球的形狀。小腿骨在踝骨上安住處形如剝皮的嫩芽的形狀。小的小腿骨形如弓桿的形狀。大的形如枯蛇背的形狀。膝骨形如一邊磨損的泡沫的形狀。其中小腿骨的安住處形如極銳利的牛角的形狀。大腿骨形如未修好的斧柄的形狀。它在髖骨上的安住處形如遊戲球的形狀。與髖骨安住處形如切頂的大龍腦香果的形狀。 兩塊髖骨結合在一起時形如陶工的爐的形狀。分開時各形如鐵匠的錘的形狀。末端的坐骨形如向下的蛇頭的形狀，在七八處有孔無孔。脊椎骨從內側看形如一層層置放的頭巾的形狀。從外側看形如珠串的形狀。它們之間有兩三個像鋸齒一樣的刺。二十四塊肋骨中不完整的形如不完整的刀的形狀。完整的形如完整的刀的形狀。全部形如白雞張開的翅膀的形狀。十四塊胸骨形如破舊的馬車架的形狀。心骨形如湯勺的頭的形狀。 鎖骨形如小鐵斧柄的形狀。肩胛骨形如一邊磨損的錫蘭鋤頭的形狀。上臂骨形如鏡柄的形狀。前臂骨形如成對的棕櫚莖的形狀。腕骨形如並排放置的頭巾的形狀。手背骨形如切碎的芽根堆的形狀。手指的根節骨形如小鼓的形狀。中節骨形如不完整的麵包樹心的形狀。端節骨形如洗衣棒的種子的形狀。 七塊頸骨形如用棒穿起排列的竹芽片的形狀。下頜骨形如鐵匠的鐵錘的形狀。上頜骨形如刮刀的形狀。眼窩骨和鼻窩骨形如去髓的嫩棕櫚莖的形狀。額骨形如倒置的貝殼碗蓋的形狀。耳後骨形如理髮師的剃刀套的形狀。在額骨和耳後骨上繫帶處的骨形如皺縮的滿壺薄片的形狀。頂骨形如開口的彎椰子的形狀。頭骨形如縫補后的破葫蘆碗的形狀。

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.

我來直譯這段巴利文： 方位是生在兩個方位。處所是一般地住在全身。特別是其中頭骨安住在頸骨上。頸骨在脊椎骨上。脊椎骨在髖骨上。髖骨在大腿骨上。大腿骨在膝骨上。膝骨在小腿骨上。小腿骨在踝骨上。踝骨安住在腳背骨上。界限是，內以骨髓，上以肉，端和根以彼此為界限，這是它們的同類界限。異類界限則與發相同。 191. "骨髓"是指那些骨頭內部的髓。它從顏色來說是白色的。形狀上，大骨內部的形如放在竹管中蒸煮的粗藤芽的形狀。小骨內部的形如放在竹節中蒸煮的細藤芽的形狀。方位是生在兩個方位。處所是安住在骨頭內部。界限是以骨頭內部為界限，這是它的同類界限。異類界限則與發相同。 192. "腎"是指一起結合的兩塊肉團。它從顏色來說是淡紅色，如珊瑚木的顏色。形狀如兒童的雙遊戲球的形狀，或如一莖相連的兩個芒果的形狀。方位是生在上方位。處所是以從頸際出來的一根，稍行後分成兩支的粗筋結合，圍繞著心肉而住。界限是以腎的部分為界限，這是它的同類界限。異類界限則與發相同。 193. "心"是指心肉。它從顏色來說如紅蓮花瓣背面的顏色。形狀如去除外瓣后倒置的蓮花蕾的形狀。外面光滑，內如絲瓜的內部。有智慧者的稍微開放，愚鈍者的仍是蕾狀。它內部有如龍腦香核安住大小的凹處，那裡約有半斗的血液安住，意界和意識界依此而轉。這心對於貪行者是紅色的，對於嗔行者是黑色的，對於癡行者如洗肉水的顏色，對於尋行者如蠶豆湯的顏色，對於信行者如甘尼迦羅花的顏色，對於慧行者顯得清澈、明凈、無濁、潔白、清凈，如已擦拭的天然寶石般發光。方位是生在上方位。處所是安住在身體內兩乳房之間。界限是以心的部分為界限，這是它的同類界限。異類界限則與發相同。 194. "肝"是指雙層肉片。它從顏色來說是紅色而帶黃，如不太紅的睡蓮花瓣背面的顏色。形狀如根部為一而頂端成對的闊葉樹葉的形狀。愚鈍者的是一片而大，有智慧者的是兩片或三片而小。方位是生在上方位。處所是住在兩乳房內部依靠右邊。界限是以肝的部分為界限，這是它的同類界限。異類界限則與發相同。

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.

我來為您直譯這段巴利文經文： 195. 膜分為覆藏膜和非覆藏膜兩種。這兩種在顏色上都是白色，如細薄布料的顏色。形狀上與其所在位置的形狀相同。方位上，覆藏膜位於上方，另一種則生於兩個方位。位置上，覆藏膜覆蓋著心臟和腎臟，非覆藏膜則遍佈全身皮下包裹著肌肉。界限上，下接肌肉，上接面板，橫向以膜的部分為界，這是其同類界限。異類界限則與毛髮相同。 196. 脾臟是腹部的舌狀肉。其顏色青黑，如木犀草花的顏色。形狀約有七指長，無繫帶，形如黑色小牛犢的舌頭。方位上生於上方。位置上位於心臟左側，倚靠腹膜的上部，若此處受到打擊傷害而外露，生物即會喪命。界限上以脾臟部分為界，這是其同類界限。異類界限則與毛髮相同。 197. 肺是由三十二塊肉塊組成的肺肉。其顏色鮮紅，如半熟無花果的顏色。形狀如不規則切割的厚餅塊。內部因無所食飲，被業生火界所逼迫，如被燃燒的草束一般無味無精。方位上生於上方。位置上在身體內部兩乳房之間，覆蓋著心臟和肝臟上方懸垂而住。界限上以肺部分為界，這是其同類界限。異類界限則與毛髮相同。 198. 腸對於男子長三十二肘，對於女子長二十八肘，在二十一處盤繞成圈。其顏色潔白，如石灰的顏色。形狀如盤繞在血盆中的斷頭蛇的形狀。方位上生於兩個方位。位置上因上繫於咽喉下繫於糞道，故位於身內咽喉與糞道之間。界限上以腸的部分為界，這是其同類界限。異類界限則與毛髮相同。 199. 腸繫膜是在腸道盤繞處的繫帶。其顏色潔白，如水芹根的顏色。形狀也如水芹根的形狀。方位上生於兩個方位。位置上，如同人們做鋤鐮等工作時牽引工具的繩索不使工具部件散落一樣，它繫住二十一處腸道盤繞處使之不致散開，如同縫在腳墊圓圈之間的繩索。界限上以腸繫膜部分為界，這是其同類界限。異類界限則與毛髮相同。

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.

我來為您直譯這段巴利文： 200. 胃中物是指胃中所食、所飲、所嚼、所嘗之物。其顏色如所吞食物的顏色。形狀如濾器中鬆散堆積的米粒的形狀。方位上生於上方。位置上處於胃中。 所謂胃，是指如同濕布兩邊擠壓時中間形成氣泡一樣的內膜，外面光滑，裡面如肉團包裹的污濁毛毯花紋，也可以說像是煮沸的麵包樹皮的內部。其中居住著蠕蟲、蛔蟲、發蟲、鍼口蟲、織機線蟲等三十二種蟲類，它們成群結隊地遊走。當無飲食時，它們跳躍鳴叫，撞擊心肉；在吞嚥飲食時，它們向上仰起，爭先恐後地搶奪最初吞下的兩三口食物。胃是這些蟲子的產房、廁所、病房和墳場。就像旃陀羅村門前的污水溝中，當夏季下著大雨時，被水沖刷的尿、糞、皮、骨、筋、痰、涕、血等各種污穢之物堆積在一起，與泥水混雜，經過兩三天後生出蟲群，被太陽暴曬煎熬，表面冒出泡沫，呈深藍色，散發極其惡臭令人厭惡，不堪靠近、不堪目睹，更不用說聞嗅或品嚐。同樣地，各種飲食被牙齒磨碎，被舌頭翻攪，與唾液混合，立刻失去原有的色香味等美好品質，如織工和狗嘔吐物一般，落入胃中被膽汁、痰、風包裹，被胃火煎熬，蟲群遍佈，表面不斷冒出泡沫，變得極其污穢惡臭令人厭惡。僅僅聽聞此事就會對飲食生厭，更不用說用智慧之眼觀察。所吞入的飲食在此分成五部分：一部分被蟲子吃掉，一部分被胃火燒盡，一部分變成尿，一部分變成糞，一部分轉化為營養滋養血肉等。 界限上以胃壁和胃中物部分為界，這是其同類界限。異類界限則與毛髮相同。 201. 糞便即是大便。其顏色大多與所吞食物的顏色相同。形狀與其所在處的形狀相同。方位上生於下方。位置上在大腸中。所謂大腸，是位於臍下、脊椎根部之間，在小腸末端，高度約八指寬，如竹管一般。就像落在地面上的雨水滲透下去充滿下層土地一樣，凡是落入胃中的飲食等物，被胃火煮沸起泡，漸漸熟透，如同被磨石磨碎一般變得細軟，經由腸道滲透下沉，壓實堆積，如同竹節中塞入的黃泥一般。界限上以大腸壁和糞便部分為界，這是其同類界限。異類界限則與毛髮相同。

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.

我來為您直譯這段巴利文： 202. 腦是位於顱腔內的髓質團。其顏色潔白，如蘑菇團的顏色。也可以說像是未凝固的變質牛奶的顏色。形狀與其所在處的形狀相同。方位上生於上方。位置上在顱腔內，依靠四條縫合線而住，如同四團麵團合在一起。界限上以顱腔內壁和腦部分為界，這是其同類界限。異類界限則與毛髮相同。 203. 膽有兩種：系膽和非系膽。其中系膽的顏色如濃稠的蜂蜜油的顏色。非系膽的顏色如枯萎的藤花的顏色。形狀上兩者都與其所在處的形狀相同。方位上，系膽生於上方，另一種生於兩個方位。位置上，非系膽除了毛髮、指甲、無肉之處和堅硬幹燥的面板外，如水中的油滴般遍佈其餘身體，當它變壞時，眼睛發黃，天旋地轉，身體顫抖發癢。系膽位於心肺之間，依附於肝肉，處在如同大葫蘆囊一樣的膽囊中，當它變壞時，眾生髮狂，心智顛倒，丟棄慚愧，做不該做的事，說不該說的話，想不該想的事。界限上以膽的部分為界，這是其同類界限。異類界限則與毛髮相同。 204. 痰是身體內約一杯量的痰液。其顏色潔白，如楞伽葉汁的顏色。形狀與其所在處的形狀相同。方位上生於上方。位置上在胃壁中。當吞嚥飲食時，就像水中的水藻當木片或樹葉落入時分開成兩半又重新覆蓋一樣，當飲食落入時它也分開成兩半又重新覆蓋。當它變質時，胃就像爛膿瘡或臭雞蛋一般極其噁心，散發腐臭。因其上升的臭氣，打嗝和口腔都如腐尸般惡臭。這樣的人會被人說"走開，你很臭"。它增厚后就像廁所的蓋板一樣，將腐臭封閉在胃壁內。界限上以痰的部分為界，這是其同類界限。異類界限則與毛髮相同。 205. 膿是由腐敗的血液形成的膿液。其顏色如枯黃樹葉的顏色。在死屍中則呈腐爛濃稠糞便的顏色。形狀與其所在處的形狀相同。方位上存在於兩個方位。位置上，膿沒有固定的位置可以積聚，在任何被樹樁、荊棘、打擊、火焰等損傷的身體部位，血液凝結腐爛，或生瘡腫等處都會出現。界限上以膿的部分為界，這是其同類界限。異類界限則與毛髮相同。

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.

我來為您直譯這段巴利文： 206. 血有兩種：積聚血和流動血。其中積聚血的顏色如熟透的濃稠紫膠汁的顏色。流動血如清澈的紫膠汁的顏色。形狀上兩者都與其所在處的形狀相同。方位上，積聚血生於上方，另一種生於兩個方位。位置上，流動血除了毛髮、指甲、無肉之處和堅硬幹燥的面板外，沿著脈絡網遍佈全身。積聚血充滿肝臟下部約一杯量，少量少量地滲出在心、腎、肺上方，滋潤著腎臟、心臟、肝臟、肺臟。若不能滋潤這些臟器，生物就會口渴。界限上以血的部分為界，這是其同類界限。異類界限則與毛髮相同。 207. 汗是從毛孔等處流出的水界。其顏色如澄清的芝麻油的顏色。形狀與其所在處的形狀相同。方位上生於兩個方位。位置上，汗沒有固定的位置可以像血液那樣常駐。當身體被火熱、日曬、季節變化等所煎熬時，就像從水中拔出的不規則切斷的青蓮莖一樣，從所有毛孔中流出，因此其形狀應依據毛孔的形狀來理解。修行者觀察汗時，應當以充滿毛孔的狀態來作意。界限上以汗的部分為界，這是其同類界限。異類界限則與毛髮相同。 脂肪是凝固的油脂。其顏色如切開的薑黃的顏色。形狀上，對於肥胖者，在皮肉之間如同薑黃色的細布；對於瘦弱者，則依附於小腿肉、大腿肉、脊椎旁的背肉、腹部肌肉等處，如同二重三重疊放的薑黃色細布。方位上生於兩個方位。位置上，對肥胖者遍佈全身，對瘦者依附於小腿肉等處。即使是被稱為油脂的東西，因為極其令人厭惡，也不會用來作頭油或鼻油等。界限上，下接肌肉，上接面板，橫向以脂肪部分為界，這是其同類界限。異類界限則與毛髮相同。 208. 淚是從眼中流出的水界。其顏色如澄清的芝麻油的顏色。形狀與其所在處的形狀相同。方位上生於上方。位置上在眼窩中。它不像膽囊中的膽汁那樣常常積聚在眼窩中。而是當衆生歡喜時大笑，憂傷時哭泣悲嘆，或食用某些不適當的食物，或眼睛被煙塵污物等所觸擾時，由這些喜憂、不當食物和季節所引起，充滿眼窩而住或流出。修行者觀察淚時，應當以充滿眼窩的狀態來觀察。界限上以淚的部分為界，這是其同類界限。異類界限則與毛髮相同。

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.

我來為您直譯這段巴利文： 209. 油脂是融化的脂肪。其顏色如椰子油的顏色。也可以說如倒在粥上的油的顏色。形狀如沐浴時浮在清水錶面遊動的油滴的形狀。方位上生於兩個方位。位置上主要位於手掌、手背、腳掌、腳背、鼻孔、前額和肩峰等處。它不是常常以融化狀態存在於這些部位。而是當這些部位因火熱、日曬、季節變化或體內元素變化而生熱時，就像沐浴時浮在清水錶面的油滴一樣四處遊動。界限上以油脂部分為界，這是其同類界限。異類界限則與毛髮相同。 210. 唾液是口腔內混合泡沫的水界。其顏色潔白如泡沫的顏色。形狀與其所在處的形狀相同，也可以說是泡沫的形狀。方位上生於上方。位置上從兩頰下流至舌上。它不是常常積聚在此處。而是當衆生看到或想起某種食物，或口中含有熱、苦、辣、咸、酸的東西，或當他們心中不適，或對某事生起厭惡時，唾液就會生起，從兩頰下流至舌上。在舌尖處它較稀薄，在舌根處較濃厚，能夠像河岸沙地裡挖的水井中的水一樣，源源不斷地浸潤放入口中的炒谷、米粒或其他任何可咀嚼之物。界限上以唾液部分為界，這是其同類界限。異類界限則與毛髮相同。 211. 鼻涕是從腦中流出的污穢。其顏色如幼嫩棕櫚樹髓的顏色。形狀與其所在處的形狀相同。方位上生於上方。位置上充滿鼻孔而住。它不是常常積聚在此處。就像有人在蓮葉上包裹酸奶，用刺從下面刺穿，酸奶就會從孔中流出滴落一樣，當衆生哭泣，或因不適當的食物和季節而生起體內元素紊亂時，頭內變成腐爛痰狀的腦髓就會流下，經過上顎的孔道，充滿鼻孔或流出。修行者觀察鼻涕時，應當以充滿鼻孔的狀態來觀察。界限上以鼻涕部分為界，這是其同類界限。異類界限則與毛髮相同。 212. 關節滑液是身體關節內部的粘稠腐液。其顏色如金鈴花樹脂的顏色。形狀與其所在處的形狀相同。方位上生於兩個方位。位置上起到潤滑骨節作用，存在於一百八十個關節內部。如果這滑液少的人，站起、坐下、前進、後退、彎曲、伸展時，骨頭會發出咯咯聲，走路時像發出響指聲一樣。走了一由旬或兩由旬的路程，風界就會紊亂，四肢疼痛。如果滑液多的人，站起坐下等動作時骨頭不會發出咯咯聲，走很長的路程也不會風界紊亂，四肢也不會疼痛。界限上以滑液部分為界，這是其同類界限。異類界限則與毛髮相同。

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.

1. 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.

我來為您直譯這段巴利文： 213. 尿是尿液。其顏色如豆子堿水的顏色。形狀如倒置水罐內的水的形狀。方位上生於下方。位置上在膀胱內。所謂膀胱就是尿囊。就像在污水池邊放置一個無口的濾水罐，污水會流入其中但看不見進入的通道一樣，尿液從身體流入但看不見進入的通道，而流出的通道則很明顯。當膀胱充滿時，眾生就會有想要小便的衝動。界限上以膀胱內部和尿的部分為界，這是其同類界限。異類界限則與毛髮相同。 214. 如此確定了毛髮等部分的顏色、形狀、方位、位置和界限之後，依次地不過快地等方式，從顏色、形狀、氣味、所依處、位置五個方面，反覆作意"厭惡、厭惡"。當超越概念時，就像有眼之人觀察三十二種花束用一根線串起的花環時，所有花朵同時清晰可見一樣，當觀察"此身中有發"等時，所有這些法也都同時清晰可見。因此在作意善巧論中說："初學者作意'發'時，作意會一直到達最後的部分'尿'才停止。" 如果把作意擴充套件到外部，當所有部分都變得明顯時，走動的人、畜等眾生就會失去有情的形相，只顯現為部分的堆積，他們所吞食的飲食等也顯現為投入部分堆積中。 然後隨著逐漸放下等，反覆作意"厭惡、厭惡"，漸次地生起安止定。其中，毛髮等依顏色、形狀、方位、位置、界限而顯現是取相。從一切方面以厭惡而顯現是似相。對此熟習、修習，如前所說不凈業處一樣，以初禪的方式生起安止定。 對於只有一個部分明顯，或在一個部分得到安止后不再修習其他部分的人，只生起一個安止定。對於有多個部分明顯，或在一個部分得到禪定後繼續修習其他部分的人，就像摩勒迦長老一樣，按照部分的數目生起初禪。 據說這位尊者握住長部誦者無畏長老的手說："朋友無畏，且先記住這個問題"，然後說："摩勒迦長老在三十二部分中得到三十二個初禪。如果夜間入定一次，白天入定一次，一個半月后才能再次入定；如果每天只入定一次，超過一個月才能再次入定。" 這樣依初禪而成就的業處，因以顏色、形狀等的念力而成就，故稱為身至念。 修習這身至唸的比丘能克服不樂與樂，不為不樂所克服，能一再戰勝已生起的不樂。能克服恐怖與畏懼，不為恐怖與畏懼所克服，能一再戰勝已生起的恐怖與畏懼。能忍受寒熱...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

1. 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.

我來為您直譯這段巴利文： 基於毛髮等的色差，成就四禪。證得六神通(中部3.159)。 因此智者當不放逸，應當勤修習； 如是具眾多利益，此身至念法。 這是關於身至唸的詳細說明。 入出息念論 215. 現在世尊這樣讚歎說："諸比丘，這入出息念定若修習、多修，則寂靜、殊勝、純凈、安樂而住，能立即消除、平息已生起的惡不善法。" "諸比丘，如何修習入出息念定，如何多修，才能寂靜、殊勝、純凈、安樂而住，能立即消除、平息已生起的惡不善法？在此，諸比丘，比丘往阿蘭若，或往樹下，或往空閑處，結跏趺坐，身體正直，安立正念在面前。他正念而入息，正念而出息。入息長時，了知：'我入息長'；出息長時...入息短時...出息短時，了知：'我出息短'。他學：'我覺知全身而入息'；學：'我覺知全身而出息'。學：'我平息身行而入息'；學：'我平息身行而出息'。[學：'我]覺知喜...覺知樂...覺知心行...平息心行...覺知心...令心喜悅...令心專注...令心解脫...隨觀無常...隨觀離欲...隨觀滅...隨觀舍離而入息'；學：'我隨觀舍離而出息'。" 如此宣說了十六事入出息念業處。現在應述其修習方法。因為依據經文解釋而說才能完整無缺，所以這裡要先作經文解釋。

1. 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.

1. 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.

我來為您直譯這段巴利文： 216. "諸比丘，如何修習入出息念定"中，首先"如何"是想要從各方面詳細解釋入出息念定修習的發問。"諸比丘，修習入出息念定"是爲了從各方面詳細解釋而指出所問之法。"如何多修...乃至...平息"中也是同樣的道理。其中"修習"是指生起或增長。"入出息念定"是與攝持入出息的念相應的定，或在入出息念中的定是入出息念定。"多修"是指反覆修習。"寂靜且殊勝"是既寂靜又殊勝。兩處都應以"且"字理解其限定。這是什麼意思？這入出息念定不像不凈業處那樣僅在通達方面寂靜且殊勝，而在所緣方面因為粗糙和厭惡的緣故既不寂靜也不殊勝。它不會以任何方式不寂靜或不殊勝，而是因所緣的寂靜性而寂靜、止息、寂滅，也因通達所說的[禪]支的寂靜性而寂靜；因所緣的殊勝性而殊勝、令人無厭，也因[禪]支的殊勝性而殊勝。因此說"寂靜且殊勝"。 "純凈且安樂而住"中，"純凈"是指無需澆灌，即不需加入、不需混合、獨特、特有。此中不需以預備或近行[定]使之寂靜。從最初作意開始就以自身本性而寂靜且殊勝，這是其義。有些人說"純凈"是指不需加入，有力，本性甘美。如此，應知這是純凈的，且因在每次安止時都帶來身心之樂而是安樂住。"已生起的"是指未被鎮伏的。"惡"是指低劣的。"不善法"是指由無善巧而生的法。"立即消除"是指剎那間就消除、鎮伏。"平息"是指完全平息。或因屬於通達分，隨著聖道的增長而漸次斷除、止息，這是所說的意思。 這裡的簡要含義是：諸比丘，以何種方式、何種形態、何種方法修習入出息念定，以何種方式多修，才能寂靜且...乃至...平息？ 217. 現在爲了詳述其義，說"在此，諸比丘"等。其中"在此，諸比丘，比丘"是說：諸比丘，在這個教法中的比丘。這裡的"在此"一詞顯示能生起一切種入出息念定的人所依止的教法，也否定其他教法有此性質。因為這樣說："諸比丘，唯在此處有沙門...乃至...其他的外道沙門是空無的。"（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.

我來為您直譯這段巴利文： （中部1.139）。因此說"在這教法中的比丘"。 "往阿蘭若，或...乃至...往空閑處"，這是顯示適合修習入出息念定的住處選擇。因為這比丘長久以來心隨逐於色等所緣，不願趣向入出息念定所緣，如同套上倔強牛的車子只會往路外奔跑。因此，就像牧牛人想要調伏喝了母牛所有奶而長大的倔強小牛，就把它從母牛那裡帶開，在一邊深埋一根大柱子，用繩子把它拴在那裡，那小牛雖四處掙扎，但無法逃脫，就只好在柱子旁坐下或躺下。同樣地，這比丘想要調伏長久飲用色等所緣之味而增長的噁心，就應當把它從色等所緣帶開，帶入阿蘭若...乃至...空閑處，用唸的繩子拴在入出息的柱子上。如此他的心雖然四處掙扎，但因得不到以前習慣的所緣，無法切斷念的繩子逃走，就會以近行定和安止定的方式在那所緣上安住和安臥。因此古人說： "如同此處人，系牛犢于柱； 應當系自心，于念所緣牢。" 如此這住處對他適合修習。因此說"這是顯示適合修習入出息念定的住處選擇"。 或者說，因為在業處分類中最殊勝的這入出息念業處，是一切遍智佛、辟支佛、佛弟子們證得殊勝和現法樂住的立足處，離開充滿男女象馬等聲音的村邊是無法修習的，因為聲音是禪定的刺。而在遠離村落的阿蘭若，瑜伽行者容易攝取這業處，生起入出息第四禪，以此為基礎觀察諸行，證得最上果阿羅漢。因此世尊顯示適合他的住處，說"往阿蘭若"等。 世尊如同相地師，就像相地師看見並詳細考察城市地基后指示說"在此建城"，城市順利建成后從王室獲得大尊敬；同樣地，[世尊]考察適合瑜伽行者的住處后指示說"應在此修習業處"，之後瑜伽師在那裡修習業處，次第證得阿羅漢時，[世尊]得到"他確實是正等正覺者"的大尊敬。 這比丘被稱為如豹。就像大豹王依止阿蘭若的草叢、林叢或山叢潛伏，捕捉野牛、水牛、羚羊、野豬等獸，同樣地，應知這在阿蘭若等處修習業處的比丘，次第地捕獲預流、一來、不還、阿羅漢道以及聖果。因此古人說： "正如豹王者，潛伏捕諸獸； 如是佛子修，瑜伽觀禪者； 入于阿蘭若，證得最上果。" 因此世尊顯示適合他精進發揮的阿蘭若住處，說"往阿蘭若"等。

1. 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.

我來為您直譯這段巴利文： 218. 其中"往阿蘭若"是指：如說"出了門柱之外的一切都是阿蘭若"，和"阿蘭若住處是指至少五百弓[遠離村莊]"，在如此定義的阿蘭若中，去到任何適合獨處的阿蘭若。"往樹下"是指去到樹的附近。"往空閑處"是指去到空曠寂靜之處。這裡除了阿蘭若和樹下外，去到其餘七種住處也可以說是"往空閑處"。 如此為他指示了適合三季、適合體質、適合修習入出息唸的住處后，為指示不懈怠不掉舉的寂靜威儀，說"坐"。然後為顯示坐姿的穩固、入出息執行的舒適和攝取所緣的方法，說"結跏趺坐"等。其中"跏趺"是指全面約束大腿的坐姿。"結"是指綁緊。"身體正直"是指上身正直而安置。使十八脊椎骨的末端相對。這樣坐時皮、肉、筋不會下垂。因此那些由於下垂而每刻生起的感受就不會生起。當這些[感受]不生起時，心成為專一，業處不會退失，而會增長廣大。"安立正念在面前"是指使念安立於業處的面前。或者如《無礙解道》中說："'遍'是遍攝義。'面'是出離義。'念'是現起義。因此說'遍面念'"，這裡的意義也應如此理解。這裡的簡要含義是：使念成為遍攝出離。 219. "他正念而入息，正念而出息"是說那比丘如此坐下，如此安立念后，不捨離那念，正念而入息，正念而出息，成為正念行者。現在為顯示以何種方式成為正念行者，說"入息長時"等。因為這在《無礙解道》中關於"他正念而入息，正念而出息"的解釋中說： "以三十二種方式成為正念行者。了知長入息時心一境性無散亂，念即現起。以那念、那智成為正念行者。[了知]長出息時...乃至...隨觀舍離入息時，隨觀舍離出息時心一境性無散亂，念即現起。以那念、那智成為正念行者。"（無礙解道

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.

我來為您直譯這段巴利文： 1.165)。 其中"入息長時"是指正在進行長入息。《律注》中說："入息是出去的風，出息是進來的風"。但在《經注》中則相反。這裡對所有胎生者來說，從母胎出來時，首先內風出去，然後外風攜帶細塵進入，碰到上顎而消失。如此應當了知入出息。 他們的長短應當依時程而了知。就像遍佈空間的水或沙，稱為"長水、長沙，短水、短沙"一樣，細微的入出息在象身和蛇身中，慢慢充滿和慢慢出去，經過被稱為他們自身的長時程，因此稱為長。在狗和兔子等[身中]，快速充滿和快速出去，經過被稱為他們自身的短時程，因此稱為短。在人中，有些人如象和蛇一樣，依時間長度而有長入息和長出息。有些如狗和兔子一樣短，因此對他們來說，經長時程出入的稱為"長"，經短時程出入的稱為"短"，應當如此了知。 這裡這比丘以九種方式[覺知]長入息和長出息時，了知"我入息長，出息長"。應當了知對如此了知者來說，以一種方式成就身隨觀念住修習。如《無礙解道》所說（無礙解道;

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);

我來為您直譯這段巴利文： （無礙解道1.166）- "如何入息長時了知'我入息長'？出息長時了知'我出息長'？被稱為長時的長入息他入息。被稱為長時的長出息他出息。被稱為長時的長入出息他入息也出息。在被稱為長時的長入出息他入息和出息時生起欲求。由欲求力，在被稱為長時的更微細長入息他入息。由欲求力，在被稱為長時的更微細長出息...乃至...長入出息他入息也出息。由欲求力，在被稱為長時的更微細長入出息他入息和出息時生起喜悅。由喜悅力，在被稱為長時的更微細長入息他入息。由喜悅力，在被稱為長時的更微細長出息...乃至...長入出息他入息也出息。由喜悅力，在被稱為長時的更微細長入出息他入息和出息時，心從長入出息轉離，捨得以安立。以這九種方式[觀察]長入出息的身。現起是念。隨觀是智。身是現起而非念。念是現起也是念。以那念、那智隨觀那身。因此說是修習身隨觀念住。" 對"短"的段落也是同樣的方法。但這裡有個差別，就像這裡說"被稱為長時的長入息"，那裡則說"被稱為短時的短入息"。因此應當用短的方式直到"因此說是修習身隨觀念住"來配合。 如此，他以時間長和短這些方式了知入出息，應知他"入息長時了知'我入息長'...乃至...出息短時了知'我出息短'"。對如此了知者： "長與短的入息， 出息也是如此； 四種相執行， 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.

我來為您直譯這段巴利文： 220. "我將覺知全身而入息...乃至...出息，他如此學"是指他使整個入息身的始中終變得明瞭、明顯而入息，他如是學；使整個出息身的始中終變得明瞭、明顯而出息，他如是學。他以如此使之明了、明顯的方式，以相應智的心而入息和出息。因此說"我將[如此]入息、出息，他如是學"。因為對一位比丘來說，在細微分散的入息身或出息身中，開始是明顯的，而中間和結束不明顯。他只能把握開始，在中間和結束時疲倦。對另一位中間明顯，而開始和結束不明顯。對另一位結束明顯，而開始和中間不明顯。他只能把握結束，在開始和中間時疲倦。對另一位一切都明顯，他能把握一切，不會在任何地方疲倦，顯示應當成為這樣的[比丘]，所以說"我將覺知全身而入息...乃至...出息，他如此學"。 其中"學"是指如此努力精勤。或者說，對如此者的防護，這是增上戒學；對如此者的定，這是增上心學；對如此者的慧，這是增上慧學。應當了知這裡的意思是：他在那所緣上以那念、那作意學習、修習、培育、多修這三學。 其中因為在前面的方法中只是入息和出息而已，沒有其他什麼要做的。但從這裡開始，要努力于生起智等。因此在那裡以現在時說"了知'我入息'，了知'我出息'"后，從這裡開始，爲了顯示應當做的生起智等的方式，應當了知以"我將覺知全身而入息"等方式用未來時說法。 "我將平息身行而入息...乃至...出息，他如此學"是指平息、止息、滅除、安撫粗重的身行而入息、出息，他如此學。這裡應當如此了知粗細性和止息。因為這比丘在之前未把握[入出息]時，身和心都是粗重的、有擾動的。當身心的粗重性未平息時，入出息也是粗重的，以強力而轉起，鼻子不夠[用]，他還要用口來入息、出息。但當他的身和心都被把握時，它們就變得寂靜、平息。當它們平息時，入出息變得微細而轉起，達到"是否存在"需要考察的狀態。

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);

1. 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.

我來為您直譯這段巴利文： 就像一個人跑步后，或從山上下來后，或從頭上放下重擔後站著時，入出息是粗重的，鼻子不夠[用]，他還要用口來入息、出息。但當他消除那疲勞，洗浴、飲水，用濕布覆胸，躺在涼蔭下時，他的入出息變得微細，達到"是否存在"需要考察的狀態。同樣地，這比丘在之前未把握[入出息]時，身和...乃至...達到"是否存在"需要考察的狀態。這是什麼原因？因為他在之前未把握時，沒有"我要平息粗重的身行"的注意、作意、思維、省察，但在把握時則有。因此他在把握時的身行比未把握時更微細。因此古人說： "身心緊張時， [息]極重而轉； 身無緊張時， 微細而執行。" 221. 即使在把握時也是粗重的，在初禪近行時微細。在那[近行定]中也是粗重的，在初禪中微細。在初禪和第二禪近行中是粗重的，在第二禪中微細。在第二禪和第三禪近行中是粗重的，在第三禪中微細。在第三禪和第四禪近行中是粗重的，在第四禪中極其微細，達到不轉起。這是長部誦者和相應部誦者的見解。 但中部誦者認為在初禪中是粗重的，在第二禪近行中微細，如此[認為]在較低的禪那比較高的禪那近行中更微細。但依一切人的見解，未把握時轉起的身行在把握時止息。把握時轉起的身行在初禪近行[止息]...乃至...第四禪近行轉起的身行在第四禪中止息。這是在止[禪]中的方法。 在觀中，未把握時轉起的身行是粗重的，在把握大種時微細。那也是粗重的，在把握所造色時微細。那也是粗重的，在把握一切色時微細。那也是粗重的，在把握無色時微細。那也是粗重的，在把握色無色時微細。那也是粗重的，在把握緣時微細。那也是粗重的，在把握有緣名色時微細。那也是粗重的，在以[三]相為所緣的觀中微細。那在弱觀中是粗重的，在強觀中微細。其中應當如前所說的方式了知前前[身行]被後後[身行]止息。如此應當了知這裡的粗細性和止息。 在《無礙解道》中（無礙解道;

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.

我來為您直譯這段巴利文： （無礙解道1.171）中連同問難和解答這樣說其義： "如何'我將平息身行而入息...乃至...出息，他如此學'？什麼是身行？長入出息是身的，這些法系屬於身，是身行。他學習平息、滅除、安撫這些身行...乃至...由於某種身行而身的前屈、后屈、偏屈、曲屈、動搖、顫動、擺動、震動，[他學習]'我將平息身行而入息'，[他學習]'我將平息身行而出息'。由於某種身行而身不前屈、不后屈、不偏屈、不曲屈、不動搖、不顫動、不擺動、不震動，[他學習]'我將平息寂靜微細的身行而入息出息'。 如是說'我將平息身行而入息'他學習，'我將平息身行而出息'他學習。如此的話，風的覺知也不會修習，入出息也不會修習，入出息念也不會修習，入出息念定也不會修習，智者們也不會入此定也不會出此定。 如是說'我將平息身行而入息出息'他學習。如此的話，風的覺知會修習，入出息會修習，入出息念會修習，入出息念定會修習，智者們會入此定也會出此定。如何呢？ 就像敲銅缽時，首先粗重的聲音轉起。因為很好地把握、作意、憶持粗重聲音的相，即使粗重聲音滅去，之後微細的聲音轉起。因為很好地把握、作意、憶持微細聲音的相，即使微細聲音滅去，之後心以微細聲音相為所緣而轉起。同樣地，首先粗重的入出息轉起。因為很好地把握、作意、憶持粗重入出息的相，即使粗重入出息滅去，之後微細的入出息轉起。因為很好地把握、作意、憶持微細入出息的相，即使微細入出息滅去，之後心以微細入出息相為所緣而不散亂。 如此的話，風的覺知會修習，入出息會修習，入出息念會修習，入出息念定會修習，智者們會入此定也會出此定。平息身行的入出息是身，現起是念，隨觀是智，身是現起而非念，念是現起也是念，以那念、那智隨觀那身。因此說是修習身隨觀念住。" 這是這裡依身隨觀所說的第一組四法的逐句解釋。

1. 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 –

我來為您直譯這段巴利文： 222. 因為這裡這第一組四法是以初學者的業處方式所說。但其他三組四法是對已得禪那者依受、心、法隨觀方式所說。因此想要修習此業處而以入出息第四禪為基礎，以智分別俱行的觀而證得阿羅漢的初學善男子，應當如前所說方式完成凈戒等一切工作后，在上述那樣的阿阇黎處學習具五連結的業處。 這裡這五連結是：把握、詢問、現起、安止、特相。其中把握是指業處的學習。詢問是指業處的詢問。現起是指業處的現起。安止是指業處的安止。特相是指業處的特相。說"這業處是如此特相"，是指確定業處的自性。 如此學習具五連結的業處時，自己不疲倦，也不擾亂阿阇黎。因此[應]請[阿阇黎]教授少許后多時誦習，如此學習了具五連結的業處后，住在阿阇黎處或其他如前所說的住處，斷除了小障礙，做完了用餐，消除了食后的昏沉，舒適地坐下，以憶念三寶功德使心歡喜，不迷惘阿阇黎所教的一句，應當作意這入出息念業處。這裡這是作意的方法 -

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.

我來為您直譯這段巴利文： 223. "數、隨、觸、安置、觀察、 轉離、清凈、及省察。" 其中數就是數數。隨是跟隨。觸是觸處。安置是安止。觀察是觀。轉離是道。清凈是果。省察是回顧。 這裡初學善男子首先應當以數數方式作意此業處。數數時不應低於五，不應超過十，不應中間顯示間斷。因為低於五時，在狹窄處心生起動搖，如被關在狹窄牛欄中的牛群。超過十時，心生起依賴於數數。中間顯示間斷時，心動搖[想]"我的業處是否達到頂點?"。因此應當避免這些過失而數數。 數數時首先應當以慢數的方式，以量谷者的數數方式數數。量谷者裝滿一升后說"一"倒出。再次裝滿時看見一些雜物便丟掉說"一一"。在"二二"等也是這樣的方法。同樣地，這[修行者]也應當取入出息中任何現起的，從"一一"開始，一直到"十十"，觀察正在轉起轉起而數數。他如此數數時，出去和進來的入出息變得明顯。 然後他應當捨棄那慢數量谷者的數數方式，以快數牧牛者的數數方式數數。熟練的牧牛者把石子裝在衣襟，手拿繩杖，清早去牛欄，打牛背，坐在門柱頂上，對每頭到達門口的牛扔一顆石子數"一、二"。牛群在狹窄處困難地度過三夜后，出來時互相擠壓，快速成群結隊出來。他快速地數"三、四、五、十"。同樣地，這[修行者]以前面方式數數時，入出息變得明顯，快速反覆執行。然後他了知"[入出息]反覆執行"后，不取內外[的氣息]，只取到達[鼻]門的，快速地數"一、二、三、四、五、六。一、二、三、四、五、六、七...乃至...八、九、十"。因為在繫於數數的業處中，依數數力而心一境，如在急流中以舵支撐而固定船隻。 他如此快速數數時，業處好像不間斷地轉起而現起。然後了知[業處]不間斷地轉起后，不取內外的風，只如前方式快速地數數。因為與入內的風一起使心進入時，內部被風擊打好像充滿脂肪。與出外的風一起使心出去時，心散亂于外部種種所緣。但在觸處建立念而修習者的修習才會成就。因此說"不取內外的風，只如前方式快速地數數"。 這應當數數多久呢？直到不用數數而念安住于入出息所緣。因為數數只是爲了切斷外部散亂的尋而使念建立於入出息所緣。

1. 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.

1. 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.

2. 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.

我來為您直譯這段巴利文： 224. 如此以數數方式作意后，應當以隨逐方式作意。隨逐是指收攝數數后，以念不間斷地跟隨入出息。但這不是以跟隨開始、中間、結束的方式。因為出去的風以臍為始，心為中，鼻端為終。進入內部的風以鼻端為始，心為中，臍為終。對他跟隨那[始中終]時，散亂的心有緊張和動搖。如所說： "以念跟隨入息的始中終時，由於心內散亂，身和心都緊張、動搖、顫動。以念跟隨出息的始中終時，由於心外散亂，身和心都緊張、動搖、顫動。"（無礙解道1.157） 因此以隨逐方式作意時，不應以始中終的方式作意。而應以觸和安置的方式作意。因為像數數、隨逐的方式那樣，沒有分開的觸和安置的作意。但在觸處數數時，他以數數和觸[兩種方式]作意。在那裡收攝數數后，以念隨逐它們，以安止方式安置心時，稱為以隨逐、觸和安置[三種方式]作意。這個意思應當以註釋書中所說的跛者和門衛的譬喻，以及無礙解道中所說的鋸的譬喻來理解。 225. 這裡這是跛者的譬喻 - 就像跛子看見母子在玩鞦韆，推動鞦韆后就坐在鞦韆柱腳下，看見鞦韆板來去時的兩端和中間，但不努力去看兩端和中間。同樣地，這比丘依念站在繫縛柱腳下，推動入出息鞦韆后，就以念坐在相上，以念隨逐在觸處來去的入出息的始中終，並使心安住其中而看見，但不努力去看它們，這是跛者的譬喻。 226. 這是門衛的譬喻 - 就像門衛不盤查城內外的人"你是誰？從哪裡來？去哪裡？手裡拿什麼？"因為那些不是他的責任，他只盤查到達門口的。同樣地，對這比丘來說，進入內部的風和出去外部的風不是責任，只有到達[鼻]門的才是責任，這是門衛的譬喻。 227. 鋸的譬喻應當從開始這樣理解。因為這樣說： "相、入出息， 不是一心所緣； 不知此三法， 修習不可得。 相、入出息， 不是一心所緣； 若知此三法， 修習可獲得。"（無礙解道;;

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.

我來為您直譯這段巴利文： （無礙解道1.159） "如何這三法不是一心的所緣，而這三法又不是不明瞭，心又不散亂，而且顯現精進，成就加行，證得殊勝？就像樹木放置在平地上，有人用鋸子鋸它。依靠觸及樹木的鋸齒，人的念現起，他不作意已來或已去的鋸齒，已來或已去的鋸齒又不是不明瞭，而且顯現精進，成就加行，證得殊勝。 如樹木放置在平地上，如是繫縛相。如鋸齒，如是入出息。如依靠觸及樹木的鋸齒，人的念現起，他不作意已來或已去的鋸齒，已來或已去的鋸齒又不是不明瞭，而且顯現精進，成就加行，證得殊勝；同樣地，比丘在鼻端或口相建立念而坐，他不作意已來或已去的入出息，已來或已去的入出息又不是不明瞭，而且顯現精進，成就加行，證得殊勝。 什麼是精進？已發精進者的身和心適業，這是精進。什麼是加行？已發精進者的隨煩惱斷除，尋平息，這是加行。什麼是殊勝？已發精進者的結斷除，隨眠消失，這是殊勝。如是這三法不是一心的所緣，而這三法又不是不明瞭，心又不散亂，而且顯現精進，成就加行，證得殊勝。"（無礙解道1.159） "入出息念若， 圓滿善修習； 次第善熟練， 如佛所教示； 彼照耀此世， 如月出雲翳。"（無礙解道1.160） 這是鋸的譬喻。這裡應當了知對他來說只是不作意[息]的來去的意思。

1. 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.

1. 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).

我來為您直譯這段巴利文： 228. 作意此業處時，對某些人不久就生起相，成就具備其餘禪支莊嚴的稱為安止的安置。但對某些人從數數方式作意的時候開始，隨著粗重入出息的滅除，身的疲憊平息，身和心變輕快，身體好像達到在虛空飄浮的狀態。就像身體緊張的人坐在床或椅上時，床椅下沉，作響，坐墊起褶。但身體不緊張的人坐時，床椅既不下沉，也不作響，坐墊也不起褶，床椅好像填滿棉絮。為什麼？因為不緊張的身體輕快。同樣地，從數數方式作意的時候開始，隨著粗重入出息的滅除，身的疲憊平息，身和心變輕快，身體好像達到在虛空飄浮的狀態。 當他的粗重入出息滅除時，心以微細入出息相為所緣而轉起。那也滅除時，一再以更微細更微細的相為所緣而轉起。如何？就像有人用大鐵棒敲銅缽，一擊會生起大聲音，心以粗重聲音為所緣而轉起。粗重聲音滅除后，然後以微細聲音相為所緣，那也滅除時，一再以更微細更微細的聲音相為所緣而轉起，應當如此理解。這也被說過："就像敲銅缽時"等（無礙解道1.171）的詳細內容。 229. 因為像其他業處那樣越來越明顯，這不是這樣。但這[業處]對越來越修習的人變得微細，不達到現起。當它這樣不現起時，那比丘不應起座拍打皮革而離去。應當做什麼？不應想"我要問阿阇黎"或"我的業處現在消失了"而起座。因為改變威儀而去的話，業處會變得全新。因此應當就這樣坐著把它帶回來。 這裡這是帶回的方法：那比丘知道業處不現起后，應當這樣思惟："這入出息在哪裡有？在哪裡沒有？誰有？誰沒有？"然後這樣思惟時，[應知]這在母胎中沒有，在水中沉沒者沒有，同樣地在無想者、死者、入第四禪者、具足色無色有者、入滅盡定者沒有。知道后應當這樣自我責備："智者啊，你不是在母胎中，不是在水中沉沒，不是無想者，不是死者，不是入第四禪者，不是具足色無色有者，不是入滅盡定者。你確實有入出息，但因為智慧遲鈍而不能把握。"然後他應當依平常的觸處安置心而作意。因為這[入出息]對長鼻者觸鼻孔而轉起，對短鼻者觸上唇。因此他應當建立"它們觸這個處所"的相。因為依這個義利世尊說："諸比丘，我不說對失念不正知者修習入出息念。"（中部3.149；相應部5.992）

1. 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.

我來為您直譯這段巴利文： 230. 雖然任何業處都只對有念正知者成就，但作意其他[業處]時會變得明顯。但這入出息念業處是重要的、重要的修習，是佛陀、辟支佛、佛子等大人物的作意地，不是輕易的，不是凡夫所親近的。越是作意，就越寂靜微細。因此在這裡需要強有力的念和慧。 就像縫製光滑布料時需要細針，穿針孔更需要比那更細，同樣地在修習這如同光滑布料的業處時，需要如針般的念，和如穿針孔般與之相應的慧都要強有力。具備了這些念慧的比丘不應在平常觸處以外的地方尋求那些入出息。 就像農夫耕田后釋放牛隻，讓它們在牧場入口，自己在樹蔭下休息。然後他的那些牛快速進入森林。聰明的農夫想要再次捕捉它們套上軛時，不會跟隨它們的足跡在森林裡徘徊，而是拿著韁繩和鞭子直接去它們的飲水處坐著或躺著。然後看見那些牛白天遊蕩後下到飲水處，洗浴和飲水后再上來站著，就用韁繩綁住，用鞭子驅趕帶回套上軛再次工作。同樣地，那比丘不應在平常觸處以外的地方尋求那些入出息。而應當拿著念韁繩和慧鞭，在平常觸處安置心而作意。這樣作意時，不久那些[入出息]就會像牛在飲水處那樣現起。然後他應當用念韁繩綁住，就在那處套上軛，用慧鞭驅趕，一再專注業處。

1. 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);

1. 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.

我來為您直譯這段巴利文： 231. 他這樣專注時不久相就現起。但這[相]不是對所有人都相同。有些[論師]說，對某些人生起樂觸，現起如棉絮、如木棉、如風流。 但這是註釋書中的判定：這對某些人現起如星辰、如寶珠、如珍珠，對某些人成為粗觸，如棉花莖、如心材針，對某些人如長絨線、如花環、如煙柱，對某些人現起如展開的蜘蛛絲、如雲層、如蓮花、如車輪、如月輪、如日輪。而這就像幾位比丘誦經後坐著，一位比丘問"這經對你們現起成什麼樣?"時，一個說"對我現起如大山河"。另一個[說]"對我如一片森林"。又一個[說]"對我如一棵有涼蔭、枝葉茂盛、果實纍纍的樹"。對他們那同一部經因想的不同而現起不同。同樣地，同一業處因想的不同而現起不同。因為這是由想生、以想為因、以想為源。因此應當了知因想的不同而現起不同。 這裡以入息為所緣的心是一個，以出息為所緣的是另一個，以相為所緣的又是另一個。這三法對誰沒有，他的業處既不達到安止也不達到近行。但這三法對誰有，他的業處才達到近行和安止。因為這樣說： "相、入出息， 不是一心所緣； 不知此三法， 修習不可得。 相、入出息， 不是一心所緣； 知道此三法， 修習可獲得。"（波羅迦註釋2.165） 232. 當相這樣現起時，那比丘應當去阿阇黎處告知"尊者，對我現起如此這般"。但阿阇黎不應說這是相或不是相。應當說"賢友，是這樣"后說"一再作意"。因為說"是相"時會陷入滿足。說"不是相"時會失望沮喪。因此不說那兩者，只應指導作意。這是長誦者們[的說法]。 但中誦者們說："應當說'賢友，這是相，善人啊，一再作意業處'"。然後他應當只在相上安置心。這樣從此以後對他來說就是以安置方式的修習。因為古人這樣說： "在相上安置心， 了知種種行相； 賢者于入出息， 繫縛自己的心。"（波羅迦註釋...

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.

1. 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.

1. 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.

我來為您直譯這段巴利文： 從這樣相現起開始，他的蓋障被鎮伏，煩惱被平息，念已建立，心以近行定而得定。然後他不應從色相上作意那相，不應從特相上觀察。而應像剎帝利皇后[保護]轉輪王胎兒一樣，像農夫[保護]稻穀胎一樣，避開住處等七種不適，受用那七種適合，好好地守護。然後這樣守護后，通過一再作意使它增長茂盛，應當成就十種安止善巧，平衡精進。當他這樣努力時，如同地遍所說的次第，在那相上生起四禪或五禪。 233. 這裡生起四禪或五禪的比丘想要通過觀察和出離的方式增長業處而達到清凈，應當使那禪在五方面達到自在熟練后，確定名色，開始觀。如何？他從定出來后看見入出息的生起是所生身和心。就像鍛工的風箱鼓風時，依靠風箱和人的相應精進而風流動，同樣地依靠身和心而有入出息。然後他確定入出息和身為色，心和相應法為無色。這裡這是略說。但詳細的名色確定將在後面顯示。 這樣確定名色后，尋找它的緣。尋找時看見它后，對三時中名色的轉起超越疑惑。超越疑惑后，以聚思惟的方式上置三相，在生滅隨觀的前分生起光明等十種觀染時，捨棄后確定離染的行道智為道，捨棄生起後到達壞隨觀，當一切行以不間斷的壞隨觀而現為壞時，厭離、離染、解脫，次第證得四種聖道后，安住阿羅漢果，達到十九種省察智的邊際，成為天人世間最上應供養者。 至此從數數開始直到觀為終的入出息念定修習圓滿。這是從一切方面對第一個四句的解釋。 234. 在其他三個四句中，因為沒有所謂的另外的業處修習方法，所以應當只以隨文解釋的方法如此了知它們的意思。 "覺知喜"是覺知喜，使喜明顯而學習"我將入息出息"。這裡以兩種方式覺知喜：從所緣和從不迷。 如何從所緣覺知喜？他進入有喜的兩種禪。在他進入的剎那，因獲得禪而從所緣覺知喜，因為所緣被覺知。如何從不迷？進入有喜的兩種禪后出來，思惟與禪相應的喜為壞滅。在他觀的剎那，因通達[三]相而從不迷覺知喜。因為在無礙解道中說(無礙解道...

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 "當了知長入息時心一境性不散亂，念即現起。以此念、以此智，那喜悅被覺知。當了知長出息時...當了知短入息時...當了知短出息時...當了知經歷全身入出息時...當了知平靜身行入出息時心一境性不散亂，念即現起。以此念、以此智，那喜悅被覺知。當作意時，那喜悅被覺知。當知見時、當觀察時、當確立心時、當以信勝解時、當精進提起時、當念現起時、當心專注時、當以慧了知時、當了知應證知者、應遍知者、應斷者、應修者、應作證者時，那喜悅被覺知。如是那喜悅被覺知。" 依此方式，其餘諸句的含義也應當了知。這裡還有這些特殊之處，應當了知三禪時覺知樂，四禪時覺知心行。心行即受等二蘊。關於覺知樂一句，爲了顯示觀禪的所緣，所以在《無礙解道》中說："樂有兩種樂：身樂和心樂。"平靜心行即是逐漸平靜、滅除粗重的心行，這個意思。詳細的解釋應當如前述平靜身行的方法來理解。 還有，在這裡喜悅一詞是以喜為首說受。樂處直接說受。在兩個心行處，由於說"想和受是心所法，這些法依附於心，是心行"，所以是與想相應的受。如此，應當了知此四法是依隨觀受的方法而說的。

1. 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 第三個四法也應依四禪而了知覺知心。"令心喜悅"即是我將修習入息出息，使心歡喜、愉悅、欣悅、欣喜。在此，以兩種方式令心喜悅：以定力和以觀智。 如何以定力？進入具喜的兩種禪那。他在入定的剎那，以相應的喜使心歡喜、愉悅。如何以觀智？進入具喜的兩種禪那后出定，以滅盡、衰敗的方式思惟與禪那相應的喜。如是在觀智的剎那，以與禪那相應的喜為所緣，使心歡喜、愉悅。如是修習者被稱為"我將修習入息出息，令心喜悅"。 "令心專注"即是以初禪等方式，使心平等安住、平等建立於所緣。或者進入那些禪那后出定，當以滅盡、衰敗的方式觀察與禪那相應的心時，在觀智的剎那，由於通達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、平等建立於所緣，被稱為"我將修習入息出息，令心專注"。 "令心解脫"即是以初禪使心從諸蓋解脫、遍解脫，以第二禪從尋伺解脫，以第三禪從喜解脫，以第四禪從樂苦使心解脫、遍解脫。或者進入那些禪那后出定，以滅盡、衰敗的方式思惟與禪那相應的心。他在觀智的剎那，以無常隨觀使心從常想解脫，以苦隨觀從樂想解脫，以無我隨觀從我想解脫，以厭離隨觀從歡喜解脫，以離貪隨觀從貪解脫，以滅隨觀從集解脫，以舍遣隨觀從取著解脫而入息出息。因此說："我將修習入息出息，令心解脫"。應當了知此四法是依隨觀心的方式而說的。

1. 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.

1. 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 關於第四個四法中的"隨觀無常"，首先應了知無常、無常性、無常隨觀和隨觀無常者。 其中，無常即是五蘊。為什麼？因為有生滅變異。無常性即是這些[五蘊]的生滅變異，或者有已成無，意思是已生起者不以同樣狀態住立而以剎那壞滅而破壞。無常隨觀即是依那無常性而於色等[五蘊]隨觀"無常"。隨觀無常者即是具足那隨觀。因此，如是狀態的入息出息者，在此應了知為"我將修習入息出息，隨觀無常"。 關於"隨觀離貪"，這裡有兩種離貪：滅盡離貪和究竟離貪。其中，滅盡離貪即是諸行的剎那壞滅。究竟離貪即是涅槃。離貪隨觀即是依這兩種觀察而轉起的觀智和道。應了知具足這兩種隨觀而入息出息者為"我將修習入息出息，隨觀離貪"。在隨觀滅句中也是同樣的方法。 關於"隨觀舍遣"，這裡也有兩種舍遣：捨棄舍遣和趣入舍遣。舍遣的隨觀即是舍遣隨觀。這是觀智和道的同義語。 因為觀智以分分[斷]的方式和蘊、[業]行一起捨棄諸煩惱，以見諸行過患而與此相反[趣向]涅槃，以傾向彼[涅槃]而趣入，所以稱為捨棄舍遣和趣入舍遣。道以斷除的方式和蘊、[業]行一起捨棄諸煩惱，以作為所緣而趣入涅槃，所以稱為捨棄舍遣和趣入舍遣。但是兩者都因為隨隨觀察前前智而稱為隨觀。應了知具足這兩種舍遣隨觀而入息出息者為"我將修習入息出息，隨觀舍遣"。 這第四個四法是唯依純觀而說。前三個四法則依止觀而說。如是應了知依四個四法的十六事入出息唸的修習。如是依十六事，此入出息念有大果、大利益。 237 在此，由於說"諸比丘，此入出息念定修習、多修習，是寂靜及殊勝"等，應了知依寂靜性等也有大利益，也依能斷除尋伺。因為這[定]由於是寂靜、殊勝、無需增益的樂住，能斷除心由於作為定的障礙的諸尋而到處馳散，使心只朝向入出息的所緣。因此說："應修習入出息念以斷除尋"。 也應了知由於它是明與解脫圓滿的根本而有大利益。因為世尊說："諸比丘，修習、多修習入出息念，圓滿四念住；修習、多修習四念住，圓滿七覺支；修習、多修習七覺支，圓滿明與解脫。"

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).

1. 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

1. 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 也應了知由於使最後的入出息成為被了知而有大利益。因為世尊這樣說："羅睺羅，如是修習、多修習入出息念時，乃至最後的入出息滅時也是被了知的，不是不被了知的。" 238 其中，依滅有三種最後：有最後、禪最後和死最後。因為在諸有中，欲有中有入出息，色無色有中沒有，所以那些是有最後。在諸禪中，前三禪中有，第四禪中沒有，所以那些是禪最後。而在死心之前與第十六心一起生起，與死心一起滅去的，這些稱為死最後。這裡"最後"是指這些。 據說，比丘修習此業處時，由於善把握入出息所緣，在死心之前第十六心生起剎那，當觀察生起時，它們的生起也顯明。當觀察住時，它們的住也顯明。當觀察壞滅時，它們的壞滅也顯明。 修習其他業處而證阿羅漢的比丘，壽命或是已限定或是未限定。但修習此十六事入出息念而證阿羅漢的，壽命是已限定的。他知道"現在我的壽行將持續多久，不會超過此"，自然地做完一切身體照料、著衣等事務后閉眼，如枯頂山寺的帝須長老、大卡蘭吉耶寺的大帝須長老、天子大國的托缽帝須長老、支多羅山寺的兩位兄弟長老一樣。 這裡有一個故事說明。據說，兩位兄弟長老中的一位在月圓布薩日誦完波羅提木叉后，由比丘僧團圍繞來到自己的住處，站在經行道上觀看月光，觀察自己的壽行后對比丘僧團說："你們曾見過比丘們如何般涅槃？"有些說："我們曾見過坐在座位上般涅槃的。"有些說："我們曾見過在空中結跏趺坐般涅槃的。"長老說："現在我將讓你們見到正在經行時般涅槃。"於是在經行道上畫一條線說："我從這經行道這端到另一端去後返回，到達這條線時就將般涅槃。"說完下了經行道，走到另一端返回，當一隻腳踏線上上的剎那就般涅槃了。 因此實在應不放逸，智者當常修習， 如是多種利益，入出息念恒時。 這是入出息唸的詳細解說。 寂止隨唸的解說 239 在入出息念之后所說的寂止隨念，想要修習者，應獨處宴坐，[唸誦]："諸比丘，凡是有為法或無為法，離貪被稱為其中最上，即是：醉心的調伏、渴愛的止息、依著的斷除、輪迴的斷絕、愛盡、離貪、滅、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.

1. Brahmavihāraniddeso

Mettābhāvanākathā

4.34 如是應當隨念被稱為一切苦寂止的涅槃的功德。 其中，"凡是"即多少。"法"即自性。"有為或無為"即和合、會合由諸緣所作或未作。"離貪被稱為其中最上"即在那些有為無為法中，離貪被稱為、被說為最上、最勝。其中，"離貪"不僅僅是沒有貪的意思，而是應當了知那獲得"醉心的調伏"等名稱的無為法即是離貪。因為依此[而得]一切慢醉、人醉等諸醉都成為非醉、無醉而滅失，所以稱為"醉心的調伏"。因為依此[而得]一切欲渴都達到止息、滅盡，所以稱為"渴愛的止息"。又因為依此[而得]五欲功德的依著達到斷除，所以稱為"依著的斷除"。又因為依此[而得]三界輪迴被斷絕，所以稱為"輪迴的斷絕"。又因為依此[而得]一切愛滅盡、離貪、滅去，所以稱為"愛盡、離貪、滅"。又因為此[法]出離、超越、解脫于稱為"結縛"的愛，此愛因為在四生、五趣、七識住、九有情居中[使有情]轉向後有而縛結，所以稱為"涅槃"。 如是應當隨念以這些調伏醉心等功德而稱為寂止的涅槃。或者也應當隨念世尊在"諸比丘，我將為你們說無為...真諦...彼岸...極難見...不老...堅固...無戲論...不死...吉祥...安穩...希有...無災...無惱...清凈...洲渚...救護...我將為你們說避難所"等經中所說的其他寂止功德。 如是依調伏醉心等功德隨念寂止時，那時他的心不為貪所纏、不為嗔所纏、不為癡所纏。那時他的心只是正直地緣于寂止，如佛隨念等所說的方式，已鎮伏諸蓋，在一剎那生起禪支。但由於寂止功德的深奧性，或由於傾向於隨念種種功德，未得安止而只達到近行的禪那。這依隨念寂止功德而稱為寂止隨念。 如六隨念一樣，這也只在聖弟子才成就，即便如此，重視寂止的凡夫也應作意。因為依聞[法]也使心於寂止中凈信。修習此寂止隨唸的比丘安樂而眠、安樂而醒，諸根寂靜，心意寂靜，具足慚愧，端嚴，傾向於殊勝，為同梵行者所尊重和敬仰。即使未能證得更上[的果位]，也趣向善趣。 因此實在應不放逸，智者當常修習， 如是多種利益，聖者寂止正念。 這是寂止隨唸的詳細解說。 為善人歡喜而造的清凈道論 在定修習的部分 名為隨念業處的解說 第八品 第九品 梵住的解說 慈修習的解說

1. 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.

1. 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 在隨念業處之後所說的四梵住中的慈、悲、喜、舍，想要修習慈的初學瑜伽行者，首先應斷除諸障礙，領受業處，做完飯食的事務，消除飯後的昏沉，在隱靜處善設的座位上安坐，最初應觀察嗔恚的過患和忍辱的功德。 為什麼？因為以此修習應當斷除嗔恚，應當證得忍辱。而不見過患就不能斷除任何[煩惱]，不知功德也不能證得。因此應依"賢友，被嗔恚所制伏、心被佔據的人會殺生"等來觀察嗔恚的過患。 "忍辱是最高的苦行，諸佛說涅槃是最上"； "我說以忍辱力為軍隊的人是婆羅門"； "沒有比忍辱更好的"等，應當了知忍辱的功德。 如是爲了使心從已見過患的嗔恚中解脫，爲了與已知功德的忍辱相應，應當開始修習慈。開始時首先應當了知人的差別："對這些人不應首先修慈，對這些人完全不應修慈"。 因為這慈[修習]對不喜歡的人、極喜歡的朋友、中立者、敵人這四種人不應首先修習。對異性不應個別地修習。對死者完全不應修習。為什麼不應首先對不喜歡等人修習？因為把不喜歡的人放在喜歡的位置會疲憊。把極喜歡的朋友放在中立的位置會疲憊，即使他遭遇很小的苦也會像要哭泣的樣子。把中立者放在尊重的位置和喜歡的位置會疲憊。憶念敵人會生起忿怒，所以不應首先對不喜歡等人修習。 對異性個別地修習會生起貪慾。據說，有一位大臣之子問親近家庭的長老："尊者，應當對誰修慈？"長老說："對喜歡的人。"他喜歡自己的妻子。他對她修慈，整夜在墻邊打鬥。因此不應對異性個別地修習。 對死者修習既不能得安止，也不能得近行。據說，有一位年輕比丘對[已故]阿阇黎開始修慈。他的慈不能轉起。他去到大長老處說："尊者，我熟練慈禪定，但不能入定，這是什麼原因？"長老說："賢友，尋找[禪]相。"他尋找時知道阿阇黎已死，對另一人修慈后才入定。因此完全不應對死者修習。 241 最初應當對自己修習："愿我快樂，無苦"，或"愿我無怨、無惱、無害，保持自己快樂"，如是反覆。 如是時，在《分別論》中所說： "比丘如何以慈俱心遍滿一方而住？如見到一個可愛、可意的人而對他修慈一樣，如是以慈遍滿一切眾生。" 和在《無礙解道》中[所說]

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.

1. 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.

1. 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 "以何五種行相應修習無限遍滿的慈心解脫：愿一切眾生無怨、無惱、無害、快樂地保持自己。愿一切生命...愿一切有情...愿一切個人...愿一切具有自體者無怨、無惱、無害、快樂地保持自己"等。 和在《慈經》中所說： "愿他們快樂安穩， 愿一切眾生心生喜樂"等。 [若說]這些[經文]相違，因為其中沒有說對自己修習。[答:]這些不相違。為什麼？因為那是依安止而說，這是依作證而說。 即使一百年或一千年以"愿我快樂"等方式對自己修慈，也不會生起安止。但當修習"愿我快樂"時，如同我欲求快樂、厭惡痛苦、欲求生存、不欲死亡一樣，以自己為證，對其他眾生生起利益快樂的欲求。世尊也說： "以心遍游一切方， 未曾發現有比自己更可愛者； 如是他人亦愛己， 因此欲自利者不害他。" 顯示了這個方法。 242 因此，爲了作證，首先以慈遍滿自己后，爲了使[慈心]安樂轉起，應當憶念可愛、可意、尊重、可敬的[人]，即阿阇黎或相當於阿阇黎的人、親教師或相當於親教師的人的佈施、愛語等使人可愛可意的原因，和戒、聞等使人可尊重可敬的原因，以"愿這善人快樂，無苦"等方式修慈。 雖然對這樣的人容易成就安止，但這位比丘不應以此為足，想要破除界限，之後應對極喜歡的朋友、從極喜歡的朋友到中立者、從中立者到敵人修慈。修習時應在每一類中使心柔軟適業后，再轉向下一類。 若無敵人，或因具有大人本性，即使他人造作無益也不生敵人想，他不應作"我對中立者的慈心已變得適業，現在把它轉向敵人"的努力。若有[敵人]，針對他而說"從中立者到敵人應修慈"。 243 若對敵人轉起心時，因憶念他所作的過失而生嗔恚，這時應對前面的任何一類人反覆入慈定后出定，反覆對那人修慈以除去嗔恚。若如是精進也不息滅，那麼： 依據鋸喻教導等， 應當再再為斷除嗔恚而努力。 即以此方式教導自己："喂！易怒的人，世尊不是說過： '諸比丘，即使盜賊以兩刃鋸分割肢體，若於此起心惱害，則不是依我的教導而行者' 和'以忿報忿者，以此更為惡； 不以忿報忿，能勝難勝戰。 為兩者利益而行，為自己也為他人； 知他人忿怒時，正念而寂靜'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.

我來為您直譯這段巴利文： "諸比丘，有七法為怨敵所喜，為怨敵所作，來臨于憤怒的女人或男人。是哪七法？在此，諸比丘，怨敵對怨敵如是希望：'啊！愿此人容貌醜陋。'這是什麼原因？諸比丘，怨敵不喜悅怨敵的美貌。諸比丘，這憤怒的人被憤怒所制，被憤怒所纏，即使他沐浴清潔，塗抹香油，頭髮整齊，身著白衣，但被憤怒所制時，他仍是醜陋的。諸比丘，這是第一法，為怨敵所喜，為怨敵所作，來臨于憤怒的女人或男人。複次，諸比丘，怨敵對怨敵如是希望：'啊！愿此人睡眠痛苦'...（中略）...'愿他不富裕'...（中略）...'愿他無財富'...（中略）...'愿他無名聲'...（中略）...'愿他無友'...（中略）...'愿他身壞命終后不生善趣天界。'這是什麼原因？諸比丘，怨敵不喜悅怨敵往生善趣。諸比丘，這憤怒的人被憤怒所制，被憤怒所纏，以身行惡行，以語以意行惡行。他以身語意行惡行后，身壞命終，被憤怒所制而往生惡趣、苦趣、墮處、地獄。" "諸比丘，譬如兩端燃燒、中間涂糞的火把，既不能在村中用作柴薪，也不能在林中用作柴薪。諸比丘，我說此人亦復如是。" "如今你如此發怒，既不能成為世尊教法的實行者，且以怒報怒，比憤怒之人更為惡劣，不能戰勝難勝之戰，自己對自己造作怨敵之法，將如火把之喻。"

1. 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.

我來為您直譯這段巴利文： 244. 如是努力精進時，若那嗔恚平息，此即善也。若不平息，則應憶念彼人任何已平息、清凈之法，憶念時能生信樂，應以此憶念來去除嗔恨。 有些人唯身行已平息。其平息狀態，因其多行威儀規範，為眾人所知。然語行、意行未平息。對此人不應思維其他，當只憶念其身行之平息。 有些人唯語行已平息。其平息狀態為眾人所知。此人本性善於接待、柔和、言語愉悅、歡喜、面容開朗、先說問候，以悅耳聲音宣說法義，以圓滿文句講說佛法。然身行、意行未平息。對此人不應思維其他，當只憶念其語行之平息。 有些人唯意行已平息，其平息狀態在禮拜佛塔等時為眾人所顯。若心未平息者，禮拜佛塔、菩提樹或長老時不恭敬禮拜，在聽法會堂中心散亂或打瞌睡而坐。心已平息者則以信心禮拜，專注傾聽，認真以身或以語表現內心歡喜而聽法。如是有些人唯意行已平息，身行語行未平息，對此人不應思維其他，當只憶念其意行之平息。 有些人於此三法中連一法都未平息，對於此人應生起悲愍心："雖然此人現今行於人間，但過幾日後，將成為八大地獄、十六小地獄之充滿者。"因為依悲愍心，嗔恨也會平息。 有些人此三法都已平息，對於此人，欲憶念何者即可憶念何者。對如是之人修習慈心實非難事。 為顯明此義，應廣說五分誦中之《去除嗔恨經》："諸友，有此五種去除嗔恨法。比丘生起的嗔恨，應當由此完全去除。"

1. 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.

1. 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);

我來為您直譯這段巴利文： 245. 若如是精進時嗔恨仍生起，則應如是教誡自己： "若敵人對你造作痛苦，在其領域之中， 何故你欲在自心之中，造作痛苦於無關之處？ 捨棄多有恩惠，親族眾淚眼， 為何不捨大害之嗔恨，此乃真敵手？ 你所守護之戒，彼等之根本斷除， 不制伏嗔恨心，誰似你如此愚？ 他人作非聖行，你因此而發怒， 為何你自己也，欲作如此事？ 若他人對你作，不悅之事欲惱你， 你以生嗔恨心，何故滿他愿？ 你發怒時能否，確實令他苦， 但此刻你自己，已為嗔恨苦所逼。 若敵人已踏上，嗔恨不利道， 你為何發怒時，也隨學彼等？ 依你過失故，敵人作不愛， 應斷除此過，何故空費力？ 諸法剎那性，彼蘊已作成， 不悅已滅盡，今對誰發怒？ 誰對誰作苦，離彼不能作， 彼亦苦之因，你何故對彼怒？" 246. 若如是教誡自己，嗔恚仍不平息，則應觀察自己與他人的業之所屬性。此中，首先應如是觀察自己："喂！你對他發怒將做什麼？這以嗔為因的業，豈不是會導致你的不利？你是業的所有者，業的繼承者，以業為起源，以業為親屬，以業為依歸，你造作什麼業，就會成為那業的繼承者。此業不能成就正等菩提，不能成就辟支菩提，不能成就聲聞地，不能成就梵天、帝釋、轉輪王、地方王等任何成就，而是使你脫離教法，導向食殘食者等身份和地獄等特殊痛苦的業。你造作此業，如同欲以雙手抓取熾熱炭火或糞便打擊他人的人，首先燒傷自己、污穢自己。" 如是觀察自己的業之所屬性已，也應如是觀察他人："他對你發怒將做什麼？這豈不是會導致他的不利？這位尊者是業的所有者，業的繼承者...（中略）...他造作什麼業，就會成為那業的繼承者。此業不能成就正等菩提，不能成就辟支菩提，不能成就聲聞地，不能成就梵天、帝釋、轉輪王、地方王等任何成就，而是使他脫離教法，導向食殘食者等身份和地獄等特殊痛苦的業。他造作此業，如同站在逆風處欲以塵土撒向他人的人，實際上撒向自己。世尊曾說： "若對無瞋者，清凈無垢人， 起瞋造作惡，如逆風揚塵， 惡果必返還，及於愚者身。"

1. 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.

1. 我來為您直譯這段巴利文： 如果觀察業的所屬性時仍不平息，則應憶念導師的過去行誼功德。 這是觀察的方法：喂！出家者，你的導師在未成正等覺之前，作為菩薩時，在四阿僧祇劫十萬大劫中修習波羅蜜時，即使對殺害者、敵對者也不生噁心。如是，首先在尸羅婆本生中，當自己的王后被惡臣引誘，敵王佔據三百由旬的國土時，為阻止而起來的大臣們，連碰觸武器也不允許。又與千位大臣被埋入墓地至頸部深處時，絲毫不生噁心，藉助來吃屍體的豺狼掘土之助而得救后，以夜叉神力回到自己的寢宮，見到躺在吉祥床上的敵人時，不生嗔怒，相互立誓后，立彼為友，說道： "智者應常懷希望，不應生厭倦， 看我如何自身，如願而成就。" 在忍辱道者本生中，被愚昧的迦尸國王問："沙門你說什麼教義？"答："我是忍辱論者。"時被帶刺的鞭子抽打，手腳被砍斷時，絲毫不生嗔怒。 這還不稀奇，因為是年長者出家才如此行。但在小法護本生中，尚在襁褓中時： "涂旃檀香膏，法護手臂被斬斷， 大地之繼承者，我命正在喪失。" 如是悲泣的母親面前，被威嚴的父王像切芭蕉莖般砍斷四肢時，還不以此為滿足，又下令砍頭時，他想："現在是你攝心的時候，現在啊，法護！對下令砍頭的父親、行刑的人、悲泣的母親和自己這四者應保持平等心。"如是堅定決意，連一絲惡意都不顯現。 這也不稀奇，因為是人身時如此行。當生為六牙象王時，被毒箭射中腹部，對加害的獵人也不生噁心。如說： "被利箭刺中的象王， 無嗔心對獵人說道： 為何目的何原因， 殺我是誰之差遣？" 如是說已，當獵人說"尊者，我是為迦尸王后取你的牙而來"時，為滿足她的願望，便割下自己放射六色光芒閃耀美麗的象牙給他。 作為大猿猴時，被自己從山崖救起的人這樣想： "此猴如林中其他獸， 是人類之食物， 我若殺此猴食之， 將帶其肉作路糧， 可度荒野之險途。" 如是想已舉石欲擊碎頭顱時，以淚眼望著那人說： "貴人莫作如是事， 你應長壽為善人， 應阻止他人行惡。" [註：最後一句似未完整，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.

1. 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.

我來為您直譯這段巴利文： 如是說已，對那人不生噁心，也不思慮自己的痛苦，將那人帶到安全之地。 作為布利達多龍王時，受持布薩戒支，躺在蟻冢頂上，全身被如劫末火般的藥物澆淋，被裝入籠中，在整個閻浮提（印度）遊戲展示，對那婆羅門也不生絲毫惡意。如說： "即使被裝入籠中，被手掌揉捏， 對阿藍巴亞那我不嗔怒，因我畏破戒。" 作為占貝耶龍王時，被捕蛇者折磨，也不生絲毫惡意。如說： "那時我持法行者，受持布薩戒， 被捕蛇者捉去，在王門前表演。 他想要何種顏色，或藍或黃或紅， 我隨順他的心意，變現他所想像。 我能使水成陸地，使陸地成水域， 若我對他發怒，瞬間使之成灰。 若我隨心所欲，必將失壞戒行， 戒行若有虧損，至上義不能成。" 作為商伽波羅龍王時，被銳利的矛在八處刺穿，在傷口處插入帶刺藤條，鼻中穿入粗繩，被十六個補阇子抬著，身體在地上摩擦，經受巨大痛苦，若發怒只需一眼看去就能使所有補阇子化為灰燼，但睜眼時也不顯露絲毫惡意。 如說： "十四日與十五日， 我常持守布薩戒； 十六補阇子前來， 手持堅固繩與套。 破我鼻孔穿入繩， 惡人們共同捕獲； 如是痛苦我堪忍， 不違犯我布薩戒。" 不僅這些，在養母本生等其他許多本生中也做了許多稀有之事。現在你以已證得一切智，在天人世間無人能比的具足忍辱功德的世尊為師，生起嗔恨心是極不適當、不相應的。 248. 如果憶念導師的過去行誼功德時，因長期為煩惱所役使，那嗔恚仍不平息，則應觀察無始輪迴。其中說： "諸比丘，不易找到未曾作母、未曾作父、未曾作兄弟、未曾作姐妹、未曾作兒子、未曾作女兒的有情。" 因此對那人應如是生起心念："此人過去作我母親時，十月懷胎，不嫌棄我的大小便、痰涕等如同旃檀香，為我清潔，使我在胸前玩耍，以身體抱持養育我。作父親時，為我而行山羊道、針道等，經商時，為我捨棄生命進入兩軍對陣的戰場，乘船入大海，做其他難做之事，想'我要養育兒子'而以種種方便聚集財富養育我。作兄弟、姐妹、兒子、女兒時也作了這些那些幫助。對他，我實不應污染心意。"

1. 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.

1. 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.

2. 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.

我來為您直譯這段巴利文： 249. 如果這樣也不能平息心，則應如是觀察慈心的功德："喂！出家者，世尊不是說過： '諸比丘，修習、培育、多作、作為車乘、作為基礎、實行、熟習、善修慈心解脫，當可期待十一種功德。何為十一？安眠，安醒，不見惡夢，為人所愛，為非人所愛，諸天守護，不為火毒刀所傷，心速得定，顏色明凈，臨終不昏迷，若未證得上位則生梵天界。' 如果你不平息此心，將失去這些功德。" 250. 如果這樣也不能平息，則應作界的分析。如何分析？"喂！出家者，你對他發怒時，對什麼發怒？是對頭髮發怒？還是對體毛髮怒？對指甲...乃至...對小便發怒？或者在頭髮等中，你是對地界發怒？對水界、火界、風界發怒？或者對依五蘊、十二處、十八界而稱為某某尊者的，其中你是對色蘊發怒？還是對受、想、行、識蘊發怒？是對眼處發怒？是對色處發怒？...乃至...是對意處發怒？是對法處發怒？是對眼界發怒？是對色界發怒？是對眼識界發怒？...乃至...是對意界發怒？是對法界發怒？是對意識界發怒？"如是作界的分析時，如同芥子在針尖上，如同畫在虛空中，嗔怒將無處立足。 251. 如果不能作界的分析，則應行佈施分享。應將自己的物品給予他人，接受他人的物品。如果他人破壞生計，擁有不適合使用的資具，則只應給予自己的物品。如是行時，對那人的嗔恨必定平息。他人從過去生以來相續的嗔怒也會在那一刻平息，就像在質多羅山寺三次被趕出住處的托缽長老，說"尊者，這是價值八枚錢的缽，是我的優婆夷母親所施，是如法所得，請為大優婆夷作功德"而施與獲得大長老的那樣。佈施實在有如此大威力。所以說： "佈施調伏未調者，佈施成就一切義， 以佈施與愛語故，高舉者下垂首。"

1. 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.

1. 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.

我來為您直譯這段巴利文： 252. 對敵對之人平息嗔恚后，如對極愛、朋友、中立者一樣，對他也以慈心而行。然後不斷修習慈心，對自己、可愛者、中立者、敵對者這四種人應成就平等心，應破除界限。這是其特相：如果這些人中的可愛者、中立者、敵對者與自己四人坐在一處時，盜賊來說："尊者，請給我們一位比丘。"問："為什麼？"答："我們要殺他取頸血作祭祀。"這時若他想"讓他們取某某"，則未破除界限。即使想"讓他們取我，不要這三人"，也未破除界限。為什麼？因為希望抓取誰，就對誰不利，只對其他人有利。 當在四人之中看不到一個應給盜賊的，對自己和其他三人生起平等心時，即已破除界限。故古德說： "對自己、中立者、敵對者四種， 若見有差別，只是利生心。 未如願得慈，不名善巧者， 比丘四界限，何時得破除。 以慈平等遍，含天世界中， 與前者相比，大異無界限。" 253. 如是破除界限的同時，此比丘已得相與近行。破除界限后，修習、培育、多作彼相，如地遍所說，不難即證得安止。 至此，他已證得舍離五支、具足五支、三種善、具足十相的慈心俱生初禪。證得后，修習、培育、多作彼相，次第證得四分法中的第二、第三禪，五分法中的第二、第三、第四禪。 他以初禪等任一方式，以慈心俱生心遍滿一方而住。如是第二方，如是第三方，如是第四方。如是上下四方，一切處，以自己為一切，以慈心俱生心廣大、增長、無量、無怨、無害遍滿一切世間而住。這種變化只有證得初禪等安止心才能成就。

1. 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.

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

我來為您直譯這段巴利文： 254. 此中"慈心俱生"意為具足慈心。"心"即是意。"一方"是說從最初所攝取的一一方的眾生開始，遍滿屬於一方之眾生。"遍滿"是觸及、作為所緣。"而住"是使行住于梵住確立的威儀。"如是第二"意為如遍滿東方等諸方中的任何一方而住，如是其後第二、第三、第四方。"如是上"即以此方式說上方。"下及橫"即下方及橫方也是如此。其中"下"是下方。"橫"是隅方。如是於一切方如馬場圓圈般使慈心俱生心前進及迴轉。至此已顯示攝取一方的有限慈心遍滿。 "一切處"等則是為顯示無限遍滿而說。其中"一切處"是一切地方。"以自己為一切"是對一切低中高、友敵中立等差別，不作"此是他人"的分別，即說以自己平等。或"以自己為一切"是說以一切心分而不向外散亂絲毫。"一切"是具一切眾生，意為與一切眾生相應。"世間"是眾生世間。由於顯示"廣大"等同義詞，故此又說"慈心俱生"。或因此中在有限遍滿時不如前說"如是"或"如是"等詞，故又說"以慈心俱生心"。或這是結語所說。此中"廣大"應從遍滿方面理解。從地方面說是"增長"，從熟練方面和無量眾生所緣方面說是"無量"，由斷除嗔恚對治說是"無怨"，由斷除憂說是"無害"，即說是無苦。這是對"以慈心俱生心"等方式所說變化的意義。 255. 如這變化只有證得安止心才能成就，在《無礙解道》中所說...

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.

1. 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.

我來為您直譯這段巴利文： 255.(續) "以五種方式無限遍滿慈心解脫，以七種方式有限遍滿慈心解脫，以十種方式方位遍滿慈心解脫"，這也應知是隻有證得安止心才能成就。 其中，"愿一切眾生無怨、無惱、無苦、快樂、自護，愿一切生物、一切有情、一切個人、一切具有自體者無怨...乃至...自護"，應知這是以五種方式無限遍滿慈心解脫。 "愿一切女人無怨...乃至...自護，愿一切男人、一切聖者、一切非聖者、一切天人、一切人類、一切墮處者無怨...乃至...自護"，應知這是以七種方式有限遍滿慈心解脫。 "愿東方一切眾生無怨...乃至...自護。愿西方、北方、南方、東北方、西北方、西南方、東南方、下方、上方一切眾生無怨...乃至...自護。愿東方一切生物、有情、個人、具有自體者無怨...乃至...自護。愿東方一切女人、男人、聖者、非聖者、天人、人類、墮處者無怨...乃至...自護。愿西方、北方、南方、東北方、西北方、西南方、東南方、下方、上方一切女人...乃至...墮處者無怨、無惱、無苦、快樂、自護"，應知這是以十種方式方位遍滿慈心解脫。 256.其中"一切"是包含無餘之義。"眾生"是因對色等諸蘊有欲貪而執著、粘著者為眾生。世尊曾說： "羅陀，對色之慾、貪、喜、愛，於此執著、於此粘著，故稱為眾生...對受...想...行...識之慾、貪、喜、愛，於此執著、於此粘著，故稱為眾生。" 但依慣用語，此稱呼也用於離貪者，如用"多羅扇"稱呼竹製扇子一樣。文字學者不考慮意義，認為只是名稱而已。考慮意義者則認為因有"有"(satta)而稱為眾生(satta)。 因有呼吸而稱為"生物"，即依入出息而活的意思。因已生而稱為"有情"，即已生起、已出生的意思。"惡趣"稱為"坑"，落入其中者稱為"補特伽羅"(個人)，即前往的意思。"自體"是指身體或五蘊，因依此而有假名施設。包含在該自體中稱為"具有自體者"。"包含"即包括、攝入的意思。 如"眾生"一詞，其他詞也應知都是"一切眾生"的異名，依慣用而施設。雖然還有"一切生類"、"一切生者"等其他"一切眾生"的異名，但依明顯性只取這五種，故說"以五種方式無限遍滿慈心解脫"。 若有人不僅從詞語上，而且從意義上認為"眾生"、"生物"等有差別，對他們來說無限遍滿就有矛盾，因此不應如此理解意義，應依這五種方式中的任一種無限遍滿慈心。

1. 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.

我來為您直譯這段巴利文： 257. 此中"愿一切眾生無怨"是一安止。"愿無惱"是一安止。"無惱"是離嗔恚。"愿無苦"是一安止。"無苦"是無憂。"愿快樂自護"是一安止。因此對這些句子中任何明顯的，都應依其遍滿慈心。如是在五種方式中依四種安止，無限遍滿有二十安止。 在有限遍滿中，七種方式中依四種有二十八安止。此中"女人、男人"是依性別而說。"聖者、非聖者"是依聖者凡夫而說。"天人、人類、墮處者"是依生處而說。 在方位遍滿中，以"東方一切眾生"等方式，每一方二十，共二百；以"東方一切女人"等方式，每一方二十八，共二百八十，總共四百八十安止。如是在《無礙解道》中所說的總共五百二十八安止。 如是修習這些安止中任何一種的慈心解脫的瑜伽行者，獲得以"安眠"等方式所說的十一種功德。

1. 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.

我來為您直譯這段巴利文： 258. 其中"安眠"是說，正如其他人翻來覆去、咬牙切齒而睡眠痛苦，他不如此而安眠。入眠時如入定一般。 "安醒"是說，正如其他人呻吟、打呵欠、翻身而痛苦醒來，他不如此而如蓮花開放般安詳無異地醒來。 "不見惡夢"是說，見夢時只見吉祥之夢，如禮拜塔廟、作供養、聽法一般。而其他人見自己被盜賊包圍、被野獸侵害、墜入懸崖等，他不見如此惡夢。 "為人所愛"是說，如胸前所掛的珍珠項鍊，如頭上所戴的花鬘，為人所愛樂。 "為非人所愛"是說，如為人所愛一樣，也為非人所愛，如毗舍佉長老。 據說他是波咤厘子城（現在的巴特那）的居士。他住在那裡時聽說："據說獅子洲（斯里蘭卡）塔廟莊嚴，黃袍光耀，在其中任何想要的地方都可以坐臥，氣候適宜、住所適宜、人物適宜、聽法適宜，這一切都容易獲得。" 他將財富託付給妻兒，衣角繫著一枚銅錢離家，在海邊等船一個月。他以善巧經商，在此處買物品，在彼處賣出，以如法貿易在一個月內賺得一千錢。漸次來到大寺，求受出家。 他被帶到界場受戒時，從腰帶中掉落錢袋在地。問"這是什麼"時，說"一千錢，尊者"。被告知"從出家時起就不能處理，現在就處理它"時，說"來到毗舍佉出家處的人不要空手而返"，解開並散佈在界場內后出家，受具足戒。 他五歲（戒臘）時，精通兩部律，自恣后，得到適合的業處，在每一寺院住四個月，過著均等的生活而行。如是行時： 林中住的長老，毗舍佉正說， 讚歎自己功德，述說如此義： "從受具足戒，從來到此處， 其間無過失，啊！你得善利。" 他去質多羅山寺時，到達岔路口，站著想"這條是路還是那條"。住在山上的神伸手指示說"這是路"。他到達質多羅山寺，住了四個月后，想"明早要走"而睡下。住在寺院步道盡頭摩尼羅樹的神坐在階梯板上哭泣。

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

我來為您直譯這段巴利文： 長老問"這是誰"。"尊者，我是摩尼羅樹神。""為何哭泣？""因為您要離開。""我住在這裡對你們有什麼好處？""尊者，您住在這裡時，非人們相互有慈心，現在您走了，他們會爭吵，也會說粗惡語。"長老說"如果我住在這裡對你們安樂，好吧"，又住了四個月，又生起要走的心。神又如是哭泣。以此方便長老就住在那裡，在那裡般涅槃。如是具慈心的比丘為非人所愛。 "諸天守護"是說諸天如父母守護兒子般守護。 "不為火毒刀所傷"是說具慈心者的身體如優多羅優婆夷不為火所傷，如相應部誦者小尸婆長老不為毒所傷，如僧企沙彌不為刀所傷，不能侵入。即說不能傷害他的身體。這裡也講母牛的故事。據說有一頭母牛站著給小牛擠奶。一個獵人想"我要刺它"，手持長柄矛轉動后投擲。矛碰到它的身體后如多羅葉般彈開而去，這不是由近行力，也不是由安止力，只是因對小牛的強烈愛心。慈心如是有大威力。 "心速得定"是說具慈心者的心迅速得定，他沒有遲緩。 "顏色明凈"是說他的臉如從束縛中解開的熟多羅果般明凈光潔。 "臨終不昏迷"是說具慈心者沒有迷亂死，不昏迷而如入睡般命終。 "若未證得上位"是說若不能從慈定證得更上的阿羅漢果，從此處死後如從睡眠醒來般生於梵天界。 這是慈心修習的詳細解說。 慈悲修習解說

1. 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

我來為您直譯這段巴利文： 259. 欲修習悲心者，應觀察無悲的過患和悲心的功德后，開始修習悲心。開始時不應對可愛者等修習。因為可愛者只住于可愛處。極愛朋友只住于極愛朋友處。中立者只住于中立處。不可愛者只住于不可愛處。敵人只住于敵人處。異性和死者都不是適當對象。 在《分別論》中說："比丘如何以悲俱心遍滿一方而住？譬如見到一個困苦、醜陋的人而起悲心，如是以悲心遍滿一切眾生。"因此首先應見到某個應起悲心的形象——極度困苦、醜陋、貧窮的人，頭頂著缽坐在救濟院，手腳流著蟲群，發出痛苦聲音，而起"此人真是困苦，愿他脫離這苦"的悲心。若找不到這樣的人，也可對雖然快樂但作惡的人，以將被處死者為譬喻而起悲心。 如何？譬如國王下令"處死他"，衛兵捆住帶著贓物被捕的盜賊，在每個十字路口給予百棍，帶往刑場。人們給他硬食、軟食、花、香、涂香、檳榔。雖然他享用這些時如同享受富樂般前進，但沒人認為"他快樂富有"，相反人們憐憫他說"這可憐人即將死去，他每走一步就更接近死亡"。同樣，修習悲心的比丘也應對快樂的人起悲心："這可憐人雖然現在快樂、裝飾華麗、享受財富，但由於在三門中未作任何善業，現在將在諸惡趣感受無量苦惱。" 如是對此人起悲心后，以此方法對可愛者，然後對中立者，然後對敵人，如是次第修習悲心。如果如前所說對敵人生起嗔恨，應如慈心所說方式平息。這裡若有人作善業，見到或聽到他遭遇親屬、疾病、財產等災難，即使沒有這些，因未超越輪迴之苦，也應想"他確實有苦"而起悲心，如是以所說方式對自己、可愛者、中立者、敵人四人破除界限后，修習、培育、多作彼相，如慈心所說方式以三禪四禪增長安止。 但在《增支部注》中說首先對敵人起悲心，對他軟化心后，對困苦者，然後對可愛者，然後對自己，這個次第與"困苦醜陋"的經文不符，所以應如所說方式開始修習，破除界限后增長安止。其後"以五種方式無限遍滿，以七種方式有限遍滿，以十種方式方位遍滿"的變化，以及"安眠"等功德，應如慈心所說方式了知。 這是悲心修習的詳細解說。 喜心修習解說

1. 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

我來為您直譯這段巴利文： 260. 開始修習喜心者也不應首先對可愛者等修習。因為可愛者僅以可愛的狀態不能成為喜心的近因，更不用說中立者和敵人。異性和死者都不是適當對象。 但極親密的朋友可能成為近因，在註釋中稱為嬉戲朋友。因為他總是喜悅的，先笑后說話，所以首先應以喜心遍滿他。或見到或聽到可愛的人快樂、裝飾華麗、歡喜時，應生起"此人確實歡喜，啊！善哉！啊！善哉！"的喜心。確實依此意義，在《分別論》中說："比丘如何以喜俱心遍滿一方而住？譬如見到一個可愛、可意的人而生喜悅，如是以喜心遍滿一切眾生。" 如果他的嬉戲朋友或可愛的人過去快樂，現在卻困苦醜陋，應憶念他過去快樂的狀態："他過去如是大富、大眷屬、常常歡喜"，取其喜悅相而生起喜心，或者"將來他再得此富貴，將乘象背、馬背、黃金轎等而行"，取其未來喜悅相而生起喜心。 如是對可愛者生起喜心后，然後對中立者，然後對敵人，如是次第修習喜心。應增長安止。如果如前所說對敵人生起嗔恨，應如慈心所說方式平息，對"這三人和自己"四人平等心破除界限后，修習、培育、多作彼相，如慈心所說方式以三禪四禪增長安止。其後"以五種方式無限遍滿，以七種方式有限遍滿，以十種方式方位遍滿"的變化，以及"安眠"等功德，應如慈心所說方式了知。 這是喜心修習的詳細解說。 舍心修習解說;

1. 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.

我來為您直譯這段巴利文： 261. 欲修習舍心者，已在慈等獲得三禪四禪，熟練第三禪后出定，因為"愿他們快樂"等方式與愛護眾生作意相應，接近嗔恨和貪愛，與喜相應故粗重，見到前者的過患，以及舍的寂靜性的功德后，對於他原本中立的人，以舍心觀察而生起舍心。然後對可愛者等。確實這樣說："比丘如何以舍俱心遍滿一方而住？譬如見到一個既不可意也不不可意的人而保持舍心，如是以舍心遍滿一切眾生。" 因此如所說方式對中立者生起舍心后，然後對可愛者，然後對嬉戲朋友，然後對敵人，如是"這三人和自己"，以一切處中立的方式破除界限后，應修習、培育、多作彼相。如此作時，如地遍所說方式生起第四禪。 這是否也生起于已在地遍等獲得第三禪者？不生起。為什麼？因為所緣不同類。但生起于已在慈等獲得第三禪者，因為所緣同類。其後的變化和獲得功德應如慈心所說方式了知。 這是舍心修習的詳細解說。 雜說 262. 已知此等梵住，由最高梵所說； 更應了知於此，如下諸雜說。 此中慈悲喜捨，就義理而言，"喜愛"為慈，意為柔軟。或存在於友，或此為友的行為，故為慈。對他人苦時使善人心震動為悲。或切斷、損害、消滅他人之苦為悲。或對苦者以遍滿方式擴充套件為悲。由此使具有者歡喜，或自己歡喜，或僅是歡喜，為喜。以捨棄"愿無怨"等功用，以及達到中立狀態而保持平等為舍。 263. 就相等而言，此中慈以利益行相進行為相，以引導利益為味，以除去嗔恨為現起，以見眾生可愛為近因。止息嗔恚是它的成就，生起愛著是過失。悲以拔除苦的行相進行為相，以不堪忍他人之苦為味，以不害為現起，以見被苦折磨者無依為近因。止息害是它的成就，生起憂是過失。喜以歡喜為相，以無嫉為味，以除去不樂為現起，以見眾產生就為近因。止息不樂是它的成就，生起笑為過失。舍以對眾生中立行相進行為相，以見眾生平等為味，以平息嗔恨和貪愛為現起，以"眾生是業的所有者，他們隨誰的意願而快樂，或解脫痛苦，或不失已得成就"如是見業所有性為近因。平息嗔恨和貪愛是它的成就，生起世俗無明舍是過失。

1. 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).

1. 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.

我來為您直譯這段巴利文： 264. 這四種梵住都以觀慧之樂和有的成就為共同目的。斷除嗔恚等為各自目的。此中慈以斷除嗔恚為目的。其餘諸法以斷除害、不樂、貪為目的。這也曾說： "賢友，這慈心解脫是嗔恚的出離。賢友，這悲心解脫是害的出離。賢友，這喜心解脫是不樂的出離。賢友，這舍心解脫是貪的出離。" 265. 這裡每一種都有近遠兩種敵。慈梵住如同人的近敵，因見功德相同性故貪是近敵，它容易得機會，因此應善護慈心不受其害。如住山等隱蔽處的人敵，因性質相異故嗔恚是遠敵，因此應無畏地修慈。說修慈而又生嗔是不可能的。 悲梵住如"對眼所識的可意、可愛、可意、悅意、與世間欲相應的諸色，見到不得到或從不得到角度，或憶念過去已得而已滅已變的，生起憂，如是憂稱為居家憂"等方式所說的居家憂，因見失敗相同性故是近敵。因性質相異故害是遠敵。因此應無畏地修悲。說修悲而又以手等加害是不可能的。 喜梵住如"對眼所識的可意...與世間欲相應的諸色，見到得到或從得到角度，或憶念過去已得而已滅已變的，生起喜，如是喜稱為居家喜"等方式所說的居家喜，因見成就相同性故是近敵，因性質相異故不樂是遠敵。因此應無畏地修喜。說修喜而又對邊遠住處和增上善法生厭是不可能的。 舍梵住如"以眼見色而生起凡夫、愚癡、未得勝解、未得果報、不見過患、無聞凡夫的舍，如是舍不能超越色，因此稱為居家舍"等方式所說的居家無明舍，因不觀察過患功德而性質相同故是近敵。因性質相異故貪嗔是遠敵。因此應無畏地修舍。說修舍而又貪著和嗔恨是不可能的。

1. 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.

1. 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.

2. 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.

我來為您直譯這段巴利文： 266. 這一切都以欲作為起因，以鎮伏蓋等為中間，以安止為終點。以概念法方式一個或多個眾生為所緣。在近行或安止成就時增長所緣。 其中這是增長的次第，如善巧的農夫劃定要耕種的地方后耕種，如是首先劃定一個住處，對其中眾生以"愿此住處的眾生無怨"等方式修習慈心。使心於此柔軟適業后，應劃定兩個住處。然後次第三、四、五、六、七、八、九、十住處，一條街，半村，一村，一地區，一國，一方，如是乃至一輪圍界，或更多，對其中眾生修習慈心。同樣悲等。這是此中所緣增長的次第。 267. 如無色定是遍的流出，非想非非想處定是定的流出，果定是觀的流出，滅盡定是止觀的流出，如是此中舍梵住是前三梵住的流出。如不豎立柱子，不架設椽架，不能在空中放置屋頂橫樑，如是沒有前三禪不能修習第四禪。 268. 這裡可能有問：為什麼這慈悲喜捨稱為梵住？為什麼是四種？它們的次第如何？在阿毗達摩中為什麼稱為無量？ 答：首先應知這裡以最勝義和無過失性而稱為梵住。因為對眾生正確行持故這些住處最勝。如梵天以無過失心而住，如是與這些相應的修行者成為如梵天般而住，故以最勝義和無過失性稱為梵住。

1. 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.

1. 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.

2. 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.

這是關於問題"為什麼是四種"的回答。 慈悲喜捨四無量心， 緣于凈化、利益之因， 無量所緣如此次第， 故名為四無量心焉。 其中,慈心是對多嗔者的清凈之道,悲心是對多害者的清凈之道,喜心是對多不樂者的清凈之道,舍心是對多貪者的清凈之道。又因為對眾生的思維方式有四種:希望利益、去除不利、隨喜成就、無所干涉。就像母親對待年幼、生病、年輕、忙於己事的四個兒子時,對幼子慾望其成長,對病子慾望其康復,對青年子慾望其長久保持青春,對忙於己事者則不加干涉。同樣,修習無量心者也應當以慈等方式對待一切眾生。因此從清凈之道等方面來說,無量心即是這四種。 因為修習這四無量心時,首先應以利益之相對待眾生,而慈心的特相即是以利益之相運作。然後,見到、聽到或想到這些希望得到利益的眾生遭受痛苦時,應以去除痛苦之相運作,而悲心的特相即是以去除痛苦之相運作。接著,見到這些希望得到利益和希望去除痛苦的眾生獲得成就時,應以隨喜之相運作,而喜心的特相即是隨喜。其後,因為再無所作,應以捨棄作為之義的平等之相運作,而舍心的特相即是以平等之相運作。因此從利益等行相而言,首先說慈心,然後是悲心、喜心、舍心,應當知道這樣的次第。 又因為這一切都是在無量所緣中運作。因為無量眾生是它們的所緣。即使對一個眾生,也不是說要在某個範圍內修習慈等,而是不取定量地以遍滿方式運作。所以說: 慈悲喜捨四無量心， 緣于凈化、利益之因， 無量所緣如此次第， 故名為四無量心焉。 270. 如是于無量所緣性中,這些同一特相中,前三種是屬於三禪或四禪的。為什麼？因為不離喜。為什麼它不離喜呢？因為它們是嗔恚等由憂所生法的出離。最後一種則唯屬於其餘一禪。為什麼？因為與舍受相應。因為對眾生以平等之相運作的梵住舍是不能離開舍受的。 271. 如果有人這樣說:"因為世尊在《八集》中對四無量心都無差別地說:'比丘,你應當修習有尋有伺的定,修習無尋唯伺的定,修習無尋無伺的定,修習有喜的定,修習無喜的定,修習樂俱的定,修習舍俱的定',所以四無量心都屬於四禪五禪。"應該告訴他不要這樣說。因為如果這樣的話,身隨觀等也都會成為四禪五禪,而在受等中連初禪都沒有,更不用說二禪等。因此不要僅僅執著文字表面而誹謗世尊,佛陀的教法是深奧的,應當親近師長理解其意趣。

1. 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.

1. 這是其中的意趣 - 據說那位比丘請求說法說："尊者，請世尊為我簡要說法，我聽聞世尊之法后，愿能獨處、遠離、不放逸、熱忱、專注地安住。"因為他以前聽法后仍住在原處，不去修習沙門法，所以世尊呵斥他說："正是如此，某些愚人只是請我說法，法說了之後，只想跟隨著我。"但因為他具有阿羅漢果的因緣，所以又教誡他說："因此，比丘，你應當如此學習：'我的內心將會安住、善安住，已生起的惡不善法不會佔據心而住。'比丘，你應當如此學習。" 通過這個教誡，對他說明了就自身而言僅是心一境性的根本定。然後爲了顯示"不應以此為滿足，應當這樣增長定"，所說："比丘，當你的內心安住、善安住，已生起的惡不善法不會佔據心而住時，那時比丘，你應當如此學習：'我的慈心解脫將修習、多修習，如車乘般，如基礎般，確立、熟習、善開始。'比丘，你應當如此學習。"如此對他說了以慈為基礎的修習后，又說："比丘，當這定如此修習、多修習時，那時你應當修習這個根本定為有尋有伺......乃至......與舍俱。" 其意義是：比丘，當你這個根本定如此以慈為基礎修習時，你不應以此為滿足，應當修習這個根本定，使它在其他所緣中也達到四禪五禪，以有尋有伺等方式修習。 如此說后，爲了顯示以悲等其餘梵住為先導，在其他所緣中也應以四禪五禪方式修習，又說："比丘，當這定如此修習、多修習時，那時你應當如此學習：'我的悲心解脫......"等。 如此顯示以慈等為先導依四禪五禪方式的修習后，爲了再顯示以身隨觀等為先導，說："比丘，當這定如此修習、多修習時，那時你應當如此學習：'我將安住于身隨觀身'"等。然後說："比丘，當這定如此修習、善修習時，那時你無論去到何處都將安樂而行，無論住在何處都將安樂而住，無論坐在何處都將安樂而坐，無論睡在何處都將安樂而睡。"以阿羅漢果為頂點結束開示。因此應當瞭解：慈等屬於三禪或四禪，而舍則唯屬於其餘一禪。在《阿毗達摩》中也是如此分別的。

2. 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.

1. 這樣以三禪四禪方式和其餘一禪方式而安立的兩種無量心，應當瞭解它們以凈為最上等方面有著互不相同的殊勝威力。在《著黃衣經》中，它們被區分為以凈為最上等而說。如說："諸比丘，我說慈心解脫以凈為最上。諸比丘，我說悲心解脫以空無邊處為最上。諸比丘，我說喜心解脫以識無邊處為最上。諸比丘，我說舍心解脫以無所有處為最上。" 為什麼如此說呢？因為它們是各自（更高境界）的近依。住于慈心者，眾生對他來說不會令人厭惡。於是由於熟習無厭惡，當他把心導向無厭惡的清凈色如青等時，他的心能輕易地投入其中。如此，慈成為凈解脫的近依，不能超越此境，故說以凈為最上。 住于悲心者，因為觀察到眾生遭受棍棒打擊等色相所致的痛苦而生起悲心，他能看清色的過患。由於看清色的過患，當他超越地遍等其中之一，把心導向超越色的虛空時，他的心能輕易地投入其中。如此，悲成為空無邊處的近依，不能超越此境，故說以空無邊處為最上。 住于喜心者，因為觀察到由種種喜悅因緣而生喜悅的眾生的識而生起喜心，他的心熟習於把握識。於是當他次第證得空無邊處后，超越它，把心導向以虛空相為所緣的識時，他的心能輕易地投入其中。如此，喜成為識無邊處的近依，不能超越此境，故說以識無邊處為最上。 住于舍心者，因為沒有"愿眾生快樂"或"愿他們脫離苦"或"愿他們不離開已得的樂"這樣的觀察，他的心遠離把握樂苦等勝義，傾向於把握無所有。於是由於他的心習慣於遠離把握勝義，習慣於把握勝義上無所有的痛苦，當他次第證得識無邊處后，超越它，把心導向勝義識之不存在時，他的心能輕易地投入其中。如此，舍成為無所有處的近依，不能超越此境，故說以無所有處為最上。

2. 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.

1. Āruppaniddeso

Paṭhamāruppavaṇṇanā

1. 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.

1. 如此瞭解它們以凈為最上等的威力后，還應當瞭解它們都能圓滿佈施等一切善法。因為大士們對眾生有利益的意樂、不忍眾生的痛苦、愿已得殊勝成就能長久，以及對一切眾生無有偏袒而平等運心，不作"應該給這個人，不應該給那個人"這樣的區分，而對一切眾生布施能帶來快樂的東西。他們為避免傷害眾生而受持戒律。為圓滿戒律而親近出離。爲了在眾生的利與不利上不迷惑而清凈智慧。為眾生的利益和快樂而常常精進。即使以最上精進而達到勇猛的狀態，也能忍受眾生各種過失。不違背"我們將給你們這個，將為你們做這個"的諾言。為他們的利益和快樂而有不動的決心。以不動的慈心對他們先行利益。以舍心而不期望回報。如此圓滿諸波羅蜜，乃至圓滿十力、四無畏、六不共智、十八佛法等一切善法。如此，這些（四無量心）都能圓滿佈施等一切善法。 為善人歡喜而造的《清凈道論》 在定的修習章中 名為梵住的解釋 第九品 無色界的解釋 第一無色界的解釋

2. 在梵住之後所說的四種無色界中，首先想要修習空無邊處的人，因為如說："由於色的緣故，可見到拿起棍棒、拿起武器、爭吵、紛爭、論諍，但在無色界中這一切都完全不存在。他如是思惟而行道，為厭離色、離欲色、滅色。"所以見到粗色中由於拿起棍棒等和眼病耳病等千種病患的過患，爲了超越它，除了限定虛空的遍處外，在其餘九種地遍等中的任一處生起第四禪。 雖然他依色界第四禪已經超越了粗色，但因為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趕，急速逃走後，在逃到的地方看見畫著蛇的圖案的棕櫚葉、藤蔓、繩子，或者看見裂開的地面的裂縫，他也會害怕恐慌，不想看見它。又如一個人與一個想害他的仇人住在同一個村子裡，受到他殺害、囚禁、燒房等迫害，就搬到另一個村子居住，在那裡看見一個與仇人相似的外表、聲音、舉止的人，他也會害怕恐慌，不想看見他。 這裡的譬喻對照是這樣的：那些人被蛇或仇人侵害的時候，就好比比丘以所緣而具有粗色的時候。他們急速逃跑或搬到另一村，就好比比丘以色界第四禪超越粗色的時候。他們在逃到的地方和另一村看見畫著蛇的圖案的棕櫚葉等和相似仇人的人而害怕恐慌不想看見，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。這裡也可以用害怕被野豬追趕的狗、鬼等的譬喻來理解。

3. 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).

1. Tattha sabbasoti sabbākārena, sabbāsaṃ vā anavasesānanti attho. Rūpasaññānanti saññāsīsena vuttarūpāvacarajjhānānañceva tadārammaṇānañca. Rūpāvacarajjhānampi hi rūpanti vuccati 『『rūpī rūpāni passatī』』tiādīsu (dī. ni. 2.129), tassa ārammaṇampi 『『bahiddhā rūpāni passati suvaṇṇadubbaṇṇānī』』tiādīsu (dī. ni.

2. 如是他想要厭離並離開作為那第四禪所緣的遍處色相，在五方面成為熟練自在後，從熟練的色界第四禪出定，見到該禪有"以我所厭惡的色為所緣"、"是喜的近敵"、"比寂靜解脫粗劣"等過患。但這裡沒有支分的粗劣性，因為就像色界禪有兩支，無色界禪也是一樣。 他如此見到其中的過患后，斷除愛著，把空無邊處當作寂靜、無邊來作意，將遍處擴充套件到輪圍界邊際或隨愿擴充套件多遠，對遍處所遍滿的空間作"虛空、虛空"或"無邊虛空"的作意來遣除遍處。遣除時不是像捲起草蓆那樣捲起，也不是像從鍋里取出餅那樣取出，而僅僅是不思惟它、不作意它、不省察它，不思惟、不作意、不省察而只對遍處所遍滿的空間作"虛空、虛空"的作意，這就叫做遣除遍處。遍處被遣除時既不翻轉也不轉開，只是由於不作意它而作意"虛空、虛空"，就叫做被遣除，只顯現遣除遍處后的虛空。遣除遍處后的虛空、遍處所遍滿的空間、離開遍處的空間，這一切都是同一個意思。 他反覆思惟那遣除遍處后的虛空相為"虛空、虛空"，使它被尋所擊、被伺所擊。當他如此反覆思惟，使它被尋所擊、被伺所擊時，諸蓋被鎮伏，念得確立，心以近行而得定。他反覆習近、修習、多作那相。當他如此反覆思惟、作意時，如同色界心在地遍等中生起一樣，空無邊處心在虛空中生起。這裡也是在前分有三個或四個是欲界速行心，只與舍受相應。第四或第五是無色界心。其餘如地遍中所說的方法一樣。 這裡的區別是：當無色界心如此生起時，這比丘就像一個人把某種藍色布或者黃、紅、白等某種布綁在車、船、水罐口等之一處，當布被風吹走或被別的什麼拿走時，他只是望著虛空而站立。同樣地，他先前以禪眼看著遍處圓相而住，當以"虛空、虛空"這樣的準備作意突然除去該相時，他只是看著虛空而住。到這個程度，他被稱為"以一切方式超越色想，滅除有對想，不作意種種想，'虛空無邊'而具足空無邊處而住"。

3. 其中，"以一切方式"是以一切行相，或是一切無餘之義。"色想"是以想為首而說的色界禪及其所緣。因為色界禪也稱為色，如說"有色者見諸色"等。其所緣也[此處源文似未完]

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).

讓我繼續為您翻譯這段文字： 2.173）[如是說]。因此這裡"色想"是以想為首而說的色界禪的同義語。"有色的想"是色想。意思是說"它的名字是色"。應當瞭解這也是地遍等差別的所緣的同義語。"超越"是指離欲和滅。這是什麼意思呢？由於離欲和滅除這十五種善、異熟、唯作的被稱為禪那的色想，以及這九種以地遍等方式被稱為所緣的色想，以一切方式或無餘地，因為離欲和滅除，因為離欲之因和滅除之因而具足空無邊處而住。因為未完全超越色想者不能具足而住於此。 其中，因為對所緣未離欲者不能超越諸想，而當諸想被超越時所緣也就被超越了。因此不說所緣的超越，而在《分別論》中只說諸想的超越："此中什麼是色想？是已得色界定者、或已生[色界]者、或現法樂住者的想、等想、已等想性，這些稱為色想。他已超越、已度越、已超勝這些色想。因此說'以一切方式超越色想'"。但因為這些定是以超越所緣而證得的，不像初禪等是在同一所緣中[證得的]。因此應當瞭解這解釋也是依所緣超越而作的。 278. "滅除有對想"中，由於眼等所依和色等所緣的撞擊而生起的想是有對想。這是色想等的同義語。如說："此中什麼是有對想？色想、聲想、香想、味想、觸想，這些稱為有對想。"由於滅除、斷除、不生起、不轉起這善異熟五種和不善異熟五種，一共十種有對想，是為[此句]所說。 雖然這些[有對想]在已得初禪等者也是不存在的，因為在那時心不經五門轉起。即使如此，也應當瞭解這裡說這些是爲了讚歎此禪而激發精進，就像在第四禪中[說斷除]在別處已斷的樂苦，或在第三道中[說斷除]有身見等一樣。 或者，雖然這些在得色界[定]者也不存在，但是它們不存在並非因為已斷除。因為色界修習不導向離色慾，而且這些[有對想]的轉起是依靠色的。但此修習導向離色慾。因此，說它們在此被斷除是適當的。不僅適於說，而且確實應當如此持守。因為正由於這些在此前未斷除，所以世尊說對於得初禪者聲音是"刺"。而在這裡正因為已斷除，所以說無色定是不動的、寂靜解脫的。又阿羅羅·迦藍(Āḷāra Kālāma)入無色定時，對於五百輛車一輛接一輛經過既不見也不聞其聲。

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

我會將這段巴利文直譯成簡體中文： 279. 不作意種種想，是指對於種種境界中生起的想，或種種性質的想。因為這些在《分別論》中解說:"什麼是種種想?未得定者具有意界或意識界的想、知覺、已知覺的狀態，這些稱為種種想。"這裡所說的是未得定者的意界和意識界所攝的想，在色聲等差別、種種性質的境界中運作。又因為這些是八種欲界善想、十二種不善想、十一種欲界善果報想、二種不善果報想、十一種欲界唯作想，如是四十四種想都是種種性質、互不相同的，所以稱為種種想。對於這一切種種想的完全不作意、不注意、不思慮、不觀察。因為他不注意它們、不作意它們、不觀察它們，所以這樣說。 因為在這裡，先前的色想和對礙想在由這禪那所生的有中也不存在，更不用說在那有中成就此禪那而住的時候，所以說超越它們、消失，這兩種說法都是指不存在。但對於種種想，因為八種欲界善想、九種唯作想、十種不善想，這二十七種想在由這禪那所生的有中存在，所以說"不作意它們"，應當如是理解。即使在那裡，成就此禪那而住者也是由於不作意它們而成就住于禪那，若作意它們則成為未得定者。 簡而言之，在這裡"超越色想"是說斷除一切色界法。"對礙想消失，不作意種種想"是說斷除和不作意一切欲界心心所法，應當如是理解。 280. "無邊虛空"，這裡因為看不到它的生邊或滅邊，所以是無邊。虛空是指遍相除去後的虛空。這裡也應當依作意而了知無邊性。因此在《分別論》中說："他使心安住、善住于那虛空中，遍滿無邊，因此稱為無邊虛空。" 關於"成就空無邊處而住"，因為它沒有邊際所以無邊，虛空是無邊即虛空無邊，虛空無邊即是空無邊，那空無邊是這與心所法相應的禪那的所依處，如諸天的天處一樣，所以是空無邊處。 "成就而住"是指到達、完成那空無邊處后，以相應的威儀而住。 這是空無邊處業處的詳細解說。 識無邊處之說

1. 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.

1. 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

我來直譯這段巴利文： 281. 欲修習識無邊處者，應以五種方式在空無邊處定中熟練自在後，見到"此定與色界禪那為近敵，不如識無邊處那

1. 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.

我來直譯這段巴利文： 283. 欲修習無所有處者，應以五種方式在識無邊處定中熟練自在後，見到"此定與空無邊處為近敵，不如無所有處那樣寂靜"，如是見到識無邊處的過患，斷除對它的欲求后，思維無所有處為寂靜，應作意那作為識無邊處所緣的空無邊處識的不存在、空性、遠離相。如何作意？不作意那識，而應反覆思惟、作意、觀察、思索、尋思"沒有，沒有"或"空，空"或"遠離，遠離"。 當他如是於該相中運轉其心時，諸蓋被鎮伏，念住立，以近行定心得定。他反覆練習、修習、多作那相。當他如是行時，如同在遍滿虛空的廣大識上[生起]識無邊處一樣，在遍滿虛空而生起的廣大識的空、遠離、不存在性上，無所有處心入定。這裡的安止方法也應如前所說般了知。 這裡有個差別：當那安止心生起時，比如有一個人看見比丘眾因某些事集會在圓形講堂等處，他去到某處，當集會事畢比丘們起身離去時，他來到門口站著，再次觀看那處，只見空無，只見遠離。他不會想"這麼多比丘死了或去了別處"，而只是見到"這裡是空，是遠離"，只見不存在性。同樣地，他先前以識無邊處禪眼見到在虛空中執行的識而住，以"沒有，沒有"等準備作意，當那識消失時，他只是見到那識的消失所說的不存在而住。至此，稱他為"完全超越識無邊處，[思維]'無有所有'，成就無所有處而住"。

1. 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

1. 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.

我來直譯這段巴利文： 284. 這裡的"完全"的含義如前所說。關於"識無邊處"，如前所說，禪那是識無邊處，所緣也是識無邊處。所緣也如前所說，是識無邊，它作為第二無色禪的所緣，如諸天的天處一樣，以所依處義為處，故稱識無邊處。同樣，識無邊，它是那禪那生起的因，如"劍浮阇（Kamboja）是馬的產地"等例中產地義為處，故也稱識無邊處。如是這禪那和所緣兩者，由於不運作和不作意而超越，因為應成就此無所有處而住，所以將這兩者合為一說"超越識無邊處"，應當如是理解。 "無有所有"是指如是作意"沒有，沒有"、"空，空"、"遠離，遠離"。在《分別論》中所說："'無有所有'是使那識消失、滅沒、消逝，見'無有所有'，因此稱為'無有所有'"。雖然這說得像是滅盡隨觀，但應當如是理解其義：因為他不注意、不作意、不觀察那識，只作意它的不存在性、空性、遠離性，所以說使之消失、滅沒、消逝，不是其他意思。 關於"成就無所有處而住"，因為它沒有任何所有故為無所有，意思是說連微細的壞滅都沒有剩餘。無所有的狀態為無所有性，這是空無邊處識消失的代名詞。那無所有性是這禪那的所依處，如諸天的天處一樣，故為無所有處。其餘如前所說。 這是無所有處業處的詳細解說。 非想非非想處之說 285. 欲修習非想非非想處者，應以五種方式在無所有處定中熟練自在後，見到"此定與識無邊處為近敵，不如非想非非想處那樣寂靜"，或"想是病，想是瘡，想是箭，這[非想非非想]是寂靜，這是殊勝，即是非想非非想"，如是見到無所有處的過患和上位的功德，斷除對無所有處的欲求后，思維非想非非想處為寂靜，應反覆思惟、作意、觀察、思索、尋思"那以不存在為所緣而轉起的無所有處定是寂靜，寂靜"。 當他如是於該相中反覆運轉其心時，諸蓋被鎮伏，念住立，以近行定心得定。他反覆練習、修習、多作那相。當他如是行時，如同在識的消失上[生起]無所有處一樣，在名為無所有處定的四蘊上，非想非非想處心入定。這裡的安止方法也應如前所說般了知。至此，稱他為"完全超越無所有處，成就非想非非想處而住"。

1. 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.

我來直譯這段巴利文： 286. 這裡的"完全"的含義也如前所說。關於"超越無所有處"，如前所說，禪那是無所有處，所緣也是無所有處。所緣也如前所說，是無所有，它作為第三無色禪的所緣，如諸天的天處一樣，以所依處義為處，故稱無所有處。同樣，無所有，它是那禪那生起的因，如"劍浮阇是馬的產地"等例中產地義為處，故也稱無所有處。如是這禪那和所緣兩者，由於不運作和不作意而超越，因為應成就此非想非非想處而住，所以將這兩者合為一說"超越無所有處"，應當如是理解。 關於"非想非非想處"，這裡因為有那樣的想，所以稱為非想非非想處。為顯示如何修習者獲得那樣的想，在《分別論》中引述"非有想非無想"后說："他思維那無所有處為寂靜，修習余行定，因此稱為非有想非無想。"其中"思維為寂靜"是指"這定確實寂靜，竟然能以不存在為所緣而住"，如是因所緣寂靜而思維它為寂靜。 如果他思維為寂靜，如何能超越呢？因為不想進入[定]。雖然他思維它為寂靜，但他沒有"我將轉向它，將進入它，將決意它，將出離它，將省察它"這樣的傾向、注意、作意。為什麼？因為非想非非想處比無所有處更寂靜、更殊勝。 就像國王以大王威嚴騎著最上等的像在城中街道巡行時，看見牙雕工等工匠穿一件緊身衣、用一塊布裹頭，身上沾滿象牙粉末，製作各種象牙工藝品，[想著]"啊!真是巧匠，竟能製作這樣的工藝品"，如是對他們的技藝感到歡喜，但他不會想"啊!我願捨棄王位成為這樣的工匠"。這是什麼原因？因為王位的大利益。他超越工匠而行。同樣地，雖然他思維那定為寂靜，但他沒有"我將轉向這定，將進入它，將決意它，將出離它，將省察它"這樣的傾向、注意、作意。 他如是思維它為寂靜，如前所說方式，到達那極其微細的獲得安止的想，由此稱為非有想非無想，說他修習余行定。余行定是指達到極其微細狀態的第四無色定。

1. 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

我來直譯這段巴利文： 287. 現在爲了從義理上說明由於如是獲得的想而稱為非想非非想處，在《分別論》中說："非想非非想處是已入定者、已生者或現法樂住者的心心所法。"其中這裡是指已入定者的心心所法。這裡的詞義是：因為沒有粗想而有微細想，所以這與[心所]法相應的禪那既非有想又非無想，故為非想非非想。非想非非想，它屬於意處和法處，故為處，因此稱為非想非非想處。或者，這裡的想因為不能執行明顯的想的作用故為非想，因為以余行極微細的狀態存在故非無想，因此為非想非非想。非想非非想，它對其餘諸法是所依處義故為處，因此稱為非想非非想處。 不僅這裡的想是如此，受也是非受非非受，心也是非心非非心，觸也是非觸非非觸。其餘相應諸法也是這樣。應當知道這是以想為首而作的開示。應以涂缽油等譬喻來說明這個義理。 據說有一沙彌用油塗了缽放著，用粥時長老說"拿缽來"。他說"缽里有油，尊者"。然後[長老]說"拿油來，沙彌，我要裝滿一那利(容量單位)"時，他說"沒有油，尊者"。這裡就像因為在裡面住著，對於粥來說是不適合的意思說"有油"，對於裝滿那利等的意思說"沒有"。同樣地，那想也因為不能執行明顯的想的作用故為非想，因為以余行極微細的狀態存在故為非無想。 這裡什麼是想的作用？是認知所緣和成為觀智的對象而生起厭離。就像溫水中的火界不能執行燃燒的作用一樣，它不能明顯地執行認知的作用。也不能像其他定中的想那樣成為觀智的對象而生起厭離。因為對其他蘊未作勝解的比丘，沒有能夠觀察非想非非想處蘊而達到厭離的，唯有尊者舍利弗[能夠]。但普通的觀行者即使是大智如舍利弗也只能以"這些法是先前不存在而生起，生起后又消失"這樣整體觀察的方式，而不能以逐一法觀察的方式。這定如此微細。 如同涂缽油的譬喻，也可以用路上水的譬喻來說明這個義理。據說有一沙彌走在長老前面，看見一點水就說"有水，尊者，請脫鞋"。然後長老說"如果有水，拿浴衣來，我們要洗澡"時，他說"沒有水，尊者"。這裡就像對於浸濕鞋子的程度說"有水"，對於洗澡的程度說"沒有"。同樣地，它因為不能執行明顯的想的作用故為非想，因為以余行極微細的狀態存在故為非無想。 不僅用這些，也應用其他適當的譬喻來說明這個義理。"成就而住"的含義如前所說。 這是非想非非想處業處的詳細解說。 雜說

1. Asadisarūpo nātho, āruppaṃ yaṃ catubbidhaṃ āha.

Taṃ iti ñatvā tasmiṃ, pakiṇṇakakathāpi viññeyyā.

1. 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.

1. 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.

我來幫您將這段巴利文直譯成簡體中文： 288. 無與倫比的導師，已說四種無色定。 對此了知之後，應當理解其中的雜說。 289. 無色定確實 - 由超越所緣，而有這四種； 諸智者不認為，它們有（禪）支的超越。 這其中，第一（無色定）是由於超越色相，第二是由於超越虛空，第三是由於超越存在於虛空的識，第四是由於超越存在於虛空的識的消失。應當了知這四種無色定都是由於超越所緣而成就的。而智者們不認為它們有（禪）支的超越。因為在這些（無色定）中，不像色界定那樣有（禪）支的超越。因為在這一切（無色定）中，都只有舍與心一境性這兩個禪支。 290. 即便如此 - 此中後後者，變得更殊勝； 應當了知其中，樓閣與衣服的譬喻。 譬如在四層樓閣中，最下層具有天界的舞蹈、歌聲、音樂、香氣、花鬘、食物、臥具、衣服等殊勝的五種欲樂。第二層比那更殊勝。第三層比那更殊勝。第四層最為殊勝。雖然那四層都是樓層，作為樓層沒有差別。但是由於五種欲樂的圓滿程度不同，上層比下層更加殊勝。 又如一位女子有四件衣服，由粗、細、更細、最細的線分別織成，重四錢、三錢、二錢、一錢，長度和寬度都相等。雖然那四件衣服的長度和寬度都相等，在尺寸上沒有差別。但是在觸感的舒適度、精細度和價值上，後者較前者更加殊勝。同樣地，雖然在這四種（無色定）中都只有舍與心一境性這兩個禪支，但是由於修習的差別，這些禪支變得越來越殊勝，應當了知此中後後者更加殊勝。

1. 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.

1. 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.

1. 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.

1. Samādhiniddeso

Āhārepaṭikkūlabhāvanā

我來幫您將這段巴利文直譯成簡體中文： 291. 這些（無色定）如此逐漸變得殊勝 - 一人依附不凈亭，一人又依靠彼者； 另一人不依靠，站在外面獨立； 又一人依靠他，站立於外面者。 智者應當了知，這四種（無色定）， 與這四種人的，次第相類似。 這其中的意義解釋如下：據說在一個不凈之處有一座亭子，有一個人來到那裡，厭惡那不凈之處，用手扶著那亭子，好像依附著站在那裡。然後另一個人來到，依靠那個依附亭子的人。然後又一個人來到想道："那個依附亭子的人和依靠他的人，這兩個人都站得不好。當亭子倒塌時他們必定會跌倒，讓我站在外面吧。"他不依靠那依靠（第一個人）的人，獨自站在外面。然後又一個人來到，思考到依附亭子的人和依靠他的人處境不安穩，認為站在外面的人站得好，就依靠他站著。 在這裡，應當將不凈之處的亭子視為遍相除去後的虛空，如同因厭惡不凈而依附亭子的人一樣，因厭惡色相而緣虛空的空無邊處；如同依靠依附亭子的人一樣，緣空無邊處而生起的識無邊處；如同思考那兩人處境不安穩而不依靠他們獨立站在外面一樣，不以空無邊處為所緣而緣其不存在的無所有處；如同思考依附亭子者和依靠他者處境不安穩，認為站在外面者站得好而依靠他站立一樣，應當視為緣住于外處的、以識的不存在為特徵的無所有處而生起的非想非非想處。 292. 如此運作時 - 此（定）以彼為緣，因無其他境； 如人為生計，依靠有過王。 這非想非非想處雖然知道"此定是接近識無邊處的對立面"，如此見到過失，但因為沒有其他所緣，仍然以那無所有處為所緣。像什麼呢？如同人們爲了生計依靠即使見到過失的國王。正如人們雖然見到某位統領一切方向的國王不持戒、有粗暴的身語意行為，說"此人行為粗暴"，如此見到過失，但因為在其他地方找不到生計，爲了生計而依靠他；同樣地，這非想非非想處雖然見到那無所有處的過失，但因為得不到其他所緣，仍然以它為所緣。 293. 如此運作時 - 如人攀長梯，依靠梯子臂； 如人登山頂，依靠山之巔。 又如登山者，依靠自己膝； 此定也如是，依止而執行。 爲了善人的歡喜而造的清凈道論 修定品中 無色定解說 第十章 完畢 11.修定品 食厭逆修習

1. 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.

我來幫您將這段巴利文直譯成簡體中文： 294. 現在，在講完無色定之後，輪到解說被稱為"一種想"的食厭逆想的修習。在這裡，"帶來"故稱為食。食有四種：段食、觸食、意思食、識食。 那麼，在這裡什麼帶來什麼呢？段食帶來以滋養素為第八的色法。觸食帶來三種受。意思食帶來三有中的結生。識食在結生剎那帶來名色。 在這些食中，對段食有貪慾的危險。對觸食有接近的危險。對意思食有投生的危險。對識食有結生的危險。這些食既然如此有危險，應當以子肉的譬喻來說明段食。以剝皮牛的譬喻來說明觸食。以火坑的譬喻來說明意思食。以百矛的譬喻來說明識食。在這四種食中，此處所說的"食"是指所吃、所飲、所嚼、所嘗的段食。對這食生起厭逆相的想，稱為食厭逆想。 想要修習食厭逆想的人，在學習了業處之後，一字不錯地記住所學，到寂靜處獨處，對所吃、所飲、所嚼、所嘗的段食，應當從十個方面思惟其厭逆性。是哪些呢？從行走、尋求、受用、貯存處、積聚處、未消化、已消化、果報、流出、污染來（思惟）。

1. 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.

這是《清凈道論》中的一段內容,我來直譯: 295. 其中"從行走"是指:在這樣具有大威德的教法中出家的人,應當整夜誦讀佛語或修習沙門法,早晨起來后做塔院和菩提樹院的工作,準備飲用水和生活用水,打掃住所,整理身體,坐到座位上,用心思維二十次業處,然後起身取缽與衣,捨棄那些無人打擾、具有獨處之樂、有樹蔭與水源、清凈、涼爽、地勢宜人的苦行林,不顧及聖者獨處之樂,如同狐貍爲了食物朝向村莊一樣,爲了食物而朝向村莊行走。 這樣行走時,從床或椅子下來開始,就必須踩到沾滿腳塵、家塵、牛糞等的床褥。然後有時要看到因鼠糞和蜘蛛糞等污染而比內室更加厭惡的前廊。接著要看到因貓頭鷹和鴿子等糞便玷汙而比上層更加厭惡的下層。然後有時因風吹的枯草枯葉、病沙弓們的大小便、痰涕,雨季時因積水和泥漿等污染而比下層更加厭惡的住所。要看到比住所更加厭惡的寺院小徑。 然後依次禮拜菩提樹和佛塔,站在思惟臺時,不回顧像尿堆一樣的佛塔、像孔雀尾羽簇那樣美麗的菩提樹、如天宮般莊嚴的住處,想著"要爲了食物離開如此宜人之處",就出發走上村莊的道路,還要看到有荊棘的路、被水流沖壞的不平之路。 然後像遮蓋瘡一樣披上下衣,像包紮傷口一樣繫上腰帶,像遮蓋骨架一樣披上大衣,像拿出藥器一樣取出缽,到達村門附近時,會看到象尸、馬尸、牛尸、水牛尸、人尸、蛇尸、狗尸等。不僅要看到這些,還必須忍受它們的臭氣衝擊鼻子。然後站在村門口,爲了避免兇惡的象馬等危險,必須觀察村中的街道。 如此,爲了食物必須踩踏、必須看見、必須聞嗅從床褥到各種屍體為止的厭惡之物。應當如此思惟從行走而來的厭惡性:"唉!實在厭惡啊,這食物!"

1. 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.

1. 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.

1. 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.

我來直譯這段《清凈道論》的內容： 296. 如何從尋求而觀察？即使忍受了如此行走的厭惡,進入村中后,還必須披著大衣,像貧窮人一樣手持缽盂,在村中街道上挨家挨戶地行走。在雨季時,每個踩踏之處,雙腳都會陷入水泥中直至腳踝,必須一手持缽,一手提起衣服。在炎熱季節,必須帶著被風吹起的塵土草屑覆蓋全身而行。到達各家門口時,必須看見也必須踩過那些混雜著洗魚水、洗肉水、洗米水、痰涕、狗豬糞便等,充滿蟲群,佈滿青蠅的污水溝和糞池。那些蒼蠅飛起來落在大衣上、缽上和頭上。 進入人家后,有些人佈施,有些人不佈施。佈施的人中有些給昨天剩的飯、陳舊的零食、發臭的粥餅等。不佈施的人中,有些說"請走吧,尊者",有些裝作沒看見一樣保持沉默,有些轉臉向別處,有些用"走開,禿頭!"等粗語相向。如此像貧窮人一樣在村中乞食后必須離開。 這樣從進村開始直到離開,爲了食物必須踩踏、必須看見、必須忍受水泥等厭惡之物。應當如此思惟從尋求而來的厭惡性:"唉!實在厭惡啊,這食物!" 297. 如何從受用而觀察？如此尋得食物后,在村外適當處舒適地坐下,在尚未把手伸入食物之前,看到那樣的尊長比丘或知恥之人時,還可以邀請他們。但一旦因想要吃而把手伸進去時,即使有人說"請取用",也會感到羞愧。把手伸進去攪拌時,五指滲出的汗水會把乾硬的飯弄軟。 然後僅僅因為這樣攪拌就失去了美觀,做成團放入口中時,下排牙齒擔任臼的工作,上排牙齒擔任杵的工作,舌頭擔任手的工作。那食物在那裡被牙齒杵搗著,被舌頭翻動著,就像狗食盆中的狗食一樣。舌尖塗上稀薄清澈的唾液,中間部分塗上濃厚的唾液,牙籤達不到的地方塗上牙垢。這樣被搗碎塗抹的食物,立刻失去了原有的色香形狀,變得像狗食盆中狗的嘔吐物一樣極其可厭。即使如此,因為已經超出眼睛所見範圍,還是必須吞下去。應當如此思惟從受用而來的厭惡性。 298. 如何從貯存而觀察？如此受用後進入體內的食物,因為即使是佛陀、辟支佛、轉輪聖王也必定會有膽汁、痰、膿、血四種貯存處之一。福德微薄者則有四種貯存處。因此,對於膽汁貯存處多的人來說,食物就像塗上了濃厚的蜜和油一樣極其可厭。對於痰貯存處多的人來說,就像塗上了龍力葉汁一樣。對於膿貯存處多的人來說,就像塗上了腐敗的酸奶一樣。對於血貯存處多的人來說,就像塗上了染料一樣極其可厭。應當如此思惟從貯存而來的厭惡性。

1. 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.

2. 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.

3. 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.

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

5. 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.

我來直譯這段《清凈道論》的內容： 299. 如何從儲藏而觀察？這食物被這四種貯存處之一沾染後進入腹內時,並非儲存在金器或寶石銀等器皿中。如果是十歲者吞食,就在像十年未洗的糞坑一樣的地方停留。如果是二十歲、三十歲、四十歲、五十歲、六十歲、七十歲、八十歲、九十歲者,如果是百歲者吞食,就在像百年未洗的糞坑一樣的地方停留。應當如此思惟從儲藏而來的厭惡性。 300. 如何從未消化而觀察？這食物到達如此處所儲藏后,在尚未消化時,就在前述那樣極度黑暗、充滿各種屍體臭氣、極其惡臭可厭的地方,就像在熱季節被非時雨淋濕的旃陀羅村門前坑洼中掉落的草葉、草蓆碎片、蛇尸、狗尸、人尸等被太陽曬熱而產生泡沫一樣,今天、昨天乃至前幾天吞下的所有食物混在一起,被痰膜包裹,被身火加熱煮沸而產生泡沫,變得極其可厭地停留著。應當如此思惟從未消化而來的厭惡性。 301. 如何從消化而觀察？這食物被如此的身火消化時,不會像金銀等物質那樣變成金銀,而是產生泡沫,像研磨器中磨碎投入竹筒的黃土一樣變成糞便充滿直腸,變成尿液充滿膀胱。應當如此思惟從消化而來的厭惡性。 302. 如何從結果而觀察？這食物正確消化時會產生頭髮、體毛、指甲、牙齒等各種不凈物,不正確消化時會產生疥癬、瘙癢、面板病、白癩、消瘦、咳嗽、腹瀉等數百種疾病,這是它的結果。應當如此思惟從結果而來的厭惡性。 303. 如何從流出而觀察？這食物從一個入口進入后流出時,以眼屎從眼睛流出、耳垢從耳朵流出等方式從許多出口流出。吞嚥時是眾多人一起吃,但排出時變成大小便等就一個人偷偷地排出。第一天食用時歡喜踴躍,充滿喜悅快樂。第二天排出時卻摀住鼻子,皺著臉,厭惡羞愧。第一天貪愛執著昏迷地吃進去,第二天經過一夜后就厭離、煩惱、羞恥、厭惡地排出。因此古人說： "飯食飲品與零食,以及珍貴的食物; 從一門而入內,從九門而流出。 飯食飲品與零食,以及珍貴的食物; 食時眾人相伴隨,排時獨自躲藏避。 飯食飲品與零食,以及珍貴的食物; 食時歡喜又讚歎,排時生起大厭惡。 飯食飲品與零食,以及珍貴的食物; 僅住一夜之時間,全部變成腐穢物。" 應當如此思惟從流出而來的厭惡性。

1. 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.

2. 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

1. 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.

我來直譯這段《清凈道論》的內容： 304. 如何從污染而觀察？這食物在食用時會污染手、嘴唇、舌頭和上顎。這些被污染后變得厭惡,即使洗凈了爲了去除臭味也必須一再洗滌。食用后就像煮飯時糠秕等浮起來污染鍋沿和鍋蓋一樣,被遍佈全身的身火煮得冒泡上浮時,污染牙齒使之成為牙垢。污染舌頭和上顎等使之成為唾液和痰等,污染眼耳鼻和下道等使之成為眼屎、耳垢、鼻涕、小便、大便等。被這樣污染的這些出口即使每天洗滌也不會清凈,也不會可意。其中有些洗凈後手還必須用水再洗。有些洗凈后即使用牛糞、泥土、香粉洗二三次,厭惡性也不會消失。應當如此思惟從污染而來的厭惡性。 305. 當他如此從十個方面觀察厭惡性,運用思考和推理時,段食的厭惡相變得明顯。他再三修習、培育、多作那個相。這樣做時,諸蓋被鎮伏。因為段食的自性法甚深,雖然未達安止定,但以近行定心得定。在這裡因為把握厭惡相而想變得明顯。因此這業處就稱為食厭惡想。 比丘專修這食厭惡想時,心對味愛退縮、轉避、迴轉。他像爲了渡過沙漠而食用兒肉的人一樣,已離貪著地攝取食物,只爲了出離苦惱。然後他容易地通過段食的遍知而遍知五欲之貪。他通過五欲的遍知而遍知色蘊。通過未消化等的厭惡性,他的身至念修習也得到圓滿,實踐隨順於不凈想的道路。依靠這修習,如果在現法中不能達到不死為終點,也會轉生善趣。 這是食厭惡想修習的詳細解說。 四界差別修習 306. 現在到了在食厭惡想之後稱為"一種差別"的四界差別的修習解說。這裡"差別"是指依自性特徵而確定,四界的差別即是四界差別。界作意、界業處、四界差別,意義是一樣的。這有兩種來源:略說和詳說。略說是在《大念處經》中說的。詳說是在《象跡喻經》、《教誡羅睺羅經》和《界分別經》中說的。即： "諸比丘,譬如善巧的屠牛者或屠牛者的弟子,殺牛後分割成塊,坐在四衢道口。同樣地,諸比丘,比丘對這個身體隨其住立、隨其所置而從界的角度觀察:'在這個身體中有地界、水界、火界、風界'"。 如此在《大念處經》中是依利慧的界業處行者而說的。

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.

我來直譯這段《清凈道論》的內容： 其意義是：就像善巧的屠牛者或受他僱傭領取飯食工資的弟子,殺牛剖開后,在四方大道交會處所稱的四衢道口分割成塊而坐著。同樣地,比丘對於以四威儀中任何狀態而住立的身體稱為"隨其住立",因為如此住立所以稱為"隨其所置",觀察"在這個身體中有地界......風界"。 這是什麼意思？就像屠牛者在養牛時、牽到屠宰場時、牽到后綁住時、宰殺時、看見被殺死時,一直到沒有把它切開分成塊之前,"牛"的想念都不會消失。但分割後坐著時,"牛"的想念消失了,生起"肉"的想念。他不會這樣想:"我在賣牛,他們在拿牛。"而只會這樣想:"我在賣肉,他們也在拿肉。"同樣地,這位比丘在以前愚凡夫時期,無論是在家時還是出家時,一直到沒有把這個隨其住立、隨其所置的身體破除密集而從界的角度觀察之前,"眾生"或"人"或"個人"的想念都不會消失。但從界的角度觀察時,"眾生"的想念就消失了,心只安住于界。因此世尊說:"諸比丘,譬如善巧的屠牛者或......坐著,同樣地,諸比丘,...風界。" 307. 在《象跡喻經》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.

我來直譯這段《清凈道論》的內容： 然而在《象跡喻經》中說："賢友,什麼是內在的地界?凡是內在的、個別的、堅硬的、粗糙的、被執取的,即是:發、毛......胃物、大便,或其他任何內在的、個別的、堅硬的、粗糙的、被執取的,賢友,這稱為內在的地界。" "賢友,什麼是內在的水界?凡是內在的、個別的、水性的、具水性的、被執取的,即是:膽汁......小便,或其他任何內在的、個別的、水性的、具水性的、被執取的,賢友,這稱為內在的水界。" "賢友,什麼是內在的火界?凡是內在的、個別的、火性的、具火性的、被執取的,即是:使身體熱的、使身體衰老的、使身體燃燒的、使所吃所飲所咀嚼所品嚐的正確消化的,或其他任何內在的、個別的、火性的、具火性的、被執取的,賢友,這稱為內在的火界。" "賢友,什麼是內在的風界?凡是內在的、個別的、風性的、具風性的、被執取的,即是:上行風、下行風、住在腹中的風、住在腸中的風、遍流全身各肢的風、入息出息,或其他任何內在的、個別的、風性的、具風性的、被執取的,賢友,這稱為內在的風界。" 如此在《象跡喻經》中是依不太利慧的界業處行者而詳細說的。如此這裡,在《教誡羅睺羅經》和《界分別經》中也是這樣。 這裡解釋不明顯的詞:"內在的"和"個別的"這兩個詞都是自己所屬的代名詞。"自己所屬"是指生在自身、屬於自相續的意思。這就像世間上說"關於女人的話題"稱為"女話"一樣,因為發生在自身所以稱為"內在的",因為一再緣于自己而發生所以稱為"個別的"。"堅硬的"是僵硬。"粗糙的"是不平滑的。其中第一個是說特相,第二個是說行相,因為地界以堅硬為特相,它是粗糙的行相,所以說"粗糙的"。"被執取的"是堅固地執取,即以"我、我所"而堅固地執取、抓取、執著的意思。"即是"是語氣詞,其意為"那是什麼?"然後爲了顯示那個而說"發、毛"等。這裡應知加入腦髓后以二十種形式說明地界。"或其他任何"是包含在其餘三部分中的地界。 "水"是以流動性而到達這那處所。"具水性"是依業等生起而到達各種水性中。什麼是那個?是水界的結合特相。

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.

我來直譯這段《清凈道論》的內容： 以熾熱性為"火",如前所說方式到達諸火性中即"具火性"。什麼是那個？是熱的特相。"使身體熱的"是指被這火界擾動時,使此身體發熱,產生一日熱等狀態的熱。"使身體衰老的"是指使此身體衰老,達到諸根缺損、力量耗盡、皺紋白髮等狀態。"使身體燃燒的"是指被擾動時使此身體燃燒,那個人喊叫著"我燒啊我燒啊",希望塗抹百次凈化的酥油、牛頭旃檀等,也希望得到多羅樹葉扇的風。"使所吃所飲所咀嚼所品嚐的正確消化的"是指使所吃的飯食等、所飲的飲料等、所咀嚼的麵食零食等、所品嚐的芒果果實蜜糖等正確消化,意思是分離成味等。這裡前三種是火界所生,最後一種唯是業所生。 以動搖性為"風",如前所說方式到達諸風性中即"具風性"。什麼是那個？是支撐的特相。"上行風"是引生打嗝呃逆等的上升風。"下行風"是排出大小便等的下降風。"住在腹中的風"是腸外的風。"住在腸中的風"是腸內的風。"遍流全身各肢的風"是隨脈絡網遍佈全身各肢,產生屈伸等的風。"入息"是進入鼻子的風。"出息"是從鼻子出去的風。這裡前五種是四因所生。入息出息唯是心所生。在一切處"或其他任何"這句包含其餘部分中的水界等。 如是以二十種形式說地界,以十二種形式說水界,以四種形式說火界,以六種形式說風界,四界以四十二種形式詳說。這是這裡的經文解釋。

1. 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.

我來直譯這段《清凈道論》的內容： 308. 在修習方法中,對於利慧比丘來說,"發是地界,毛是地界"這樣詳細地把握諸界會顯得繁瑣。當他如此思維:"凡是堅硬的特相,這是地界;凡是結合的特相,這是水界;凡是成熟的特相,這是火界;凡是支撐的特相,這是風界",業處就變得明顯。但對於不太利慧者如此思維時會顯得模糊不清。用前面的方法詳細思維則會變得明顯。 怎樣呢？就像兩位比丘誦讀含有許多省略的經文時,利慧比丘只詳說一兩次省略處,之後就只誦兩端而繼續前進。這時不太利慧者就會這樣說:"這是什麼誦讀,連嘴唇都不讓動一下,這樣誦讀何時才能熟練經文呢?"他每遇到省略處就詳細誦讀。另一位就對他說:"這是什麼誦讀,不讓到達終點,這樣誦讀何時才能到達經文終點呢?"同樣地,對利慧者來說,依發等詳細把握諸界會顯得繁瑣。依"凡是堅硬的特相,這是地界"等方式簡略思維時業處變得明顯。對另一種人那樣思維時會顯得模糊不清。依發等詳細思維則會變得明顯。 因此想要修習這業處的利慧者,首先應獨處靜坐,思惟自己的全部色身:"在這個身體中凡是堅硬性或粗糙性,這是地界;凡是結合性或流動性,這是水界;凡是成熟性或熱性,這是火界;凡是支撐性或動搖性,這是風界",如此簡略地把握諸界后,應當再三思惟、作意、觀察"地界、水界"等只是界而非有情非生命。他這樣努力不久,由於透視諸界差別的智慧所把握,由於所緣是自性法,雖未達到安止定但生起近行定。 或者,法將爲了顯示四大種無有情性而說的四個部分:"依靠骨、依靠筋、依靠肉、依靠皮包圍的空間,稱為色"。在這些部分中,以隨察內部的智手一一分解后,"在這些中凡是堅硬性或粗糙性,這是地界",如前所說方式把握諸界后,應當再三思惟、作意、觀察"地界、水界"等只是界而非有情非生命。他這樣努力不久,由於透視諸界差別的智慧所把握,由於所緣是自性法,雖未達到安止定但生起近行定。這是略說的四界差別的修習方法。

1. 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.

1. 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.

2. 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.

我來直譯這段《清凈道論》的內容： 309. 在詳說中應當這樣理解。想要修習這業處的不太利慧瑜伽行者,應從老師處學習以四十二種形式詳說的諸界,住在前述的住處,做完一切事務后獨處靜修,應以四種方式修習業處:略說俱緣、詳說俱緣、略說特相、詳說特相。 其中如何略說俱緣而修習？這裡比丘在二十個部分中確定堅硬相為地界。在十二個部分中確定液態即水性的結合相為水界。在四個部分中確定能成熟的火為火界。在六個部分中確定支撐相為風界。他這樣確定時諸界就變得明顯。再三思惟、作意它們,如前所說生起近行定。 310. 如果有人這樣修習而業處不成就,他應該詳說俱緣而修習。怎樣呢？那個比丘,對於在身至念業處解說中所說的七種善巧學習和十種善巧作意,首先對三十二身份,不應遺漏任何內容,從皮五等開始順逆誦讀,應當完成那裡所說的一切方法。這裡唯一的差別是,在那裡依顏色、形狀、方位、處所、界限而作意發等后應依厭惡而安住心,在這裡則依界。因此應當依顏色等五種方式對發等作意后,最後應當如此轉起作意: 311. 這些頭發生在頭骨包裹的皮上。就像生在蟻冢頂上的枯草,蟻冢頂不知道"枯草生在我上面",枯草也不知道"我們生在蟻冢頂上",同樣地,頭骨包裹的皮不知道"頭發生在我上面",頭髮也不知道"我們生在頭骨包裹的皮上",這些法互相沒有思慮和觀察。因此頭髮是這個身體中的個別部分,無意識、無記、空、無有情、堅硬的地界。 312. 體毛生在包裹身體的皮上。就像生在空村地的草莖,空村地不知道"草莖生在我上面",草莖也不知道"我們生在空村地上",同樣地,包裹身體的皮不知道"體毛生在我上面",體毛也不知道"我們生在包裹身體的皮上",這些法互相沒有思慮和觀察。因此體毛是這個身體中的個別部分,無意識、無記、空、無有情、堅硬的地界。 313. 指甲生在手指尖上。就像小孩們用棍子插著蜜糖木片玩耍時,棍子不知道"蜜糖木片固定在我們上面",蜜糖木片也不知道"我們固定在棍子上",同樣地,手指不知道"指甲生在我們尖端",指甲也不知道"我們生在手指尖上",這些法互相沒有思慮和觀察。因此指甲是這個身體中的個別部分,無意識、無記、空、無有情、堅硬的地界。

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.

我來直譯這段《清凈道論》的內容： 314. 牙齒生在頜骨上。就像工匠們用某種膠把柱子固定在石臼中時,石臼不知道"柱子固定在我們中",柱子也不知道"我們固定在石臼中",同樣地,頜骨不知道"牙齒生在我們中",牙齒也不知道"我們生在頜骨中",這些法互相沒有思慮和觀察。因此牙齒是這個身體中的個別部分,無意識、無記、空、無有情、堅硬的地界。 315. 面板包裹著全身而住。就像用濕牛皮包裹的大琵琶,大琵琶不知道"我被濕牛皮包裹",濕牛皮也不知道"我包裹著大琵琶",同樣地,身體不知道"我被面板包裹",面板也不知道"我包裹著身體",這些法互相沒有思慮和觀察。因此面板是這個身體中的個別部分,無意識、無記、空、無有情、堅硬的地界。 316. 肌肉涂覆在骨架上而住。就像塗上大泥的墻,墻不知道"我被大泥塗覆",大泥也不知道"我涂覆著墻",同樣地,骨架不知道"我被九百塊肌肉涂覆",肌肉也不知道"我涂覆著骨架",這些法互相沒有思慮和觀察。因此肌肉是這個身體中的個別部分,無意識、無記、空、無有情、堅硬的地界。 317. 筋在身體內繫縛著諸骨而住。就像用藤蔓捆綁的墻木,墻木不知道"我們被藤蔓捆綁",藤蔓也不知道"我們捆綁著墻木",同樣地,諸骨不知道"我們被筋繫縛",筋也不知道"我們繫縛著諸骨",這些法互相沒有思慮和觀察。因此筋是這個身體中的個別部分,無意識、無記、空、無有情、堅硬的地界。

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.

我來直譯這段《清凈道論》的內容： 318. 在諸骨中,跟骨支撐著踝骨而住。踝骨支撐著脛骨而住。脛骨支撐著大腿骨而住。大腿骨支撐著髖骨而住。髖骨支撐著脊椎而住。脊椎支撐著頸骨而住。頸骨支撐著頭骨而住。頭骨安立在頸骨上。頸骨安立在脊椎上。脊椎安立在髖骨上。髖骨安立在大腿骨上。大腿骨安立在脛骨上。脛骨安立在踝骨上。踝骨安立在跟骨上。 就像磚塊、木材、牛糞等堆積物,下面的不知道"我們支撐著上面的而住",上面的也不知道"我們安立在下面的上",同樣地,跟骨不知道"我支撐著踝骨而住"。踝骨不知道"我支撐著脛骨而住"。脛骨不知道"我支撐著大腿骨而住"。大腿骨不知道"我支撐著髖骨而住"。髖骨不知道"我支撐著脊椎而住"。脊椎不知道"我支撐著頸骨而住"。頸骨不知道"我支撐著頭骨而住"。頭骨不知道"我安立在頸骨上"。頸骨不知道"我安立在脊椎上"。脊椎不知道"我安立在髖骨上"。髖骨不知道"我安立在大腿骨上"。大腿骨不知道"我安立在脛骨上"。脛骨不知道"我安立在踝骨上"。踝骨不知道"我安立在跟骨上"。這些法互相沒有思慮和觀察。因此骨是這個身體中的個別部分,無意識、無記、空、無有情、堅硬的地界。 319. 骨髓住在那些骨的內部。就像放在竹節等內部的切斷的藤芽等,竹節等不知道"藤芽等放在我們內部",藤芽等也不知道"我們住在竹節等內部",同樣地,諸骨不知道"髓住在我們內部",髓也不知道"我住在諸骨內部"。這些法互相沒有思慮和觀察。因此骨髓是這個身體中的個別部分,無意識、無記、空、無有情、堅硬的地界。 320. 腎臟由喉結處發出一根,行進一段後分成兩支的粗筋繫縛著,環繞著心臟而住。就像由莖連線的兩個芒果,莖不知道"兩個芒果由我連線",兩個芒果也不知道"我們由莖連線",同樣地,粗筋不知道"腎臟由我係縛",腎臟也不知道"我由粗筋繫縛"。這些法互相沒有思慮和觀察。因此腎臟是這個身體中的個別部分,無意識、無記、空、無有情、堅硬的地界。

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.

我來直譯這段《清凈道論》的內容： 321. 心臟依靠胸骨籠的中部而住在身體內。就像依靠破舊馬車籠設定的肉塊，馬車籠內部不知道"肉塊依靠我而住"，肉塊也不知道"我依靠破舊馬車籠而住"，同樣地，胸骨籠內部不知道"心臟依靠我而住"，心臟也不知道"我依靠胸骨籠而住"。這些法互相沒有思慮和觀察。因此心臟是這個身體中的個別部分，無意識、無記、空、無有情、堅硬的地界。 322. 肝臟依靠右側而住在身體內兩乳房之間。就像黏附在鍋邊的雙肉塊，鍋邊不知道"雙肉塊黏附在我上"，雙肉塊也不知道"我黏附在鍋邊上"，同樣地，兩乳房之間的右側不知道"肝臟依靠我而住"，肝臟也不知道"我依靠兩乳房之間的右側而住"。這些法互相沒有思慮和觀察。因此肝臟是這個身體中的個別部分，無意識、無記、空、無有情、堅硬的地界。 323. 在諸膜中，覆藏膜包圍著心臟和腎臟而住。不覆藏膜包裹著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"我包裹著肉"，同樣地，腎臟心臟和全身的肌肉不知道"我被膜覆蓋"，膜也不知道"我覆蓋著腎臟心臟和全身的肌肉"。這些法互相沒有思慮和觀察。因此膜是這個身體中的個別部分，無意識、無記、空、無有情、堅硬的地界。 324. 脾臟依靠胃膜上部而住在心臟的左邊。就像依靠倉庫頂部而住的牛糞塊，倉庫頂部不知道"牛糞塊依靠我而住"，牛糞塊也不知道"我依靠倉庫頂部而住"，同樣地，胃膜上部不知道"脾臟依靠我而住"，脾臟也不知道"我依靠胃膜上部而住"。這些法互相沒有思慮和觀察。因此脾臟是這個身體中的個別部分，無意識、無記、空、無有情、堅硬的地界。 325. 肺覆蓋在心臟和肝臟上面，懸掛著而住在身體內兩乳房之間。就像懸掛在破舊倉庫內的鳥巢，破舊倉庫內部不知道"鳥巢懸掛著住在我內"，鳥巢也不知道"我懸掛著住在破舊倉庫內"，同樣地，那個身體內部不知道"肺懸掛著住在我內"，肺也不知道"我懸掛著住在如此的身體內"。這些法互相沒有思慮和觀察。因此肺是這個身體中的個別部分，無意識、無記、空、無有情、堅硬的地界。

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.

我來直譯這段《清凈道論》的內容： 326. 腸住在身體內，從喉結到糞道的末端。就像放在血槽中彎曲著的斷頭屍體，血槽不知道"屍體住在我中"，屍體也不知道"我住在血槽中"，同樣地，身體內部不知道"腸住在我中"，腸也不知道"我住在身體內部"。這些法互相沒有思慮和觀察。因此腸是這個身體中的個別部分，無意識、無記、空、無有情、堅硬的地界。 327. 腸間膜繫縛著腸內的二十一個腸圈而住。就像縫合固定的圓形腳布的繩子，圓形腳布不知道"繩子縫合我而住"，繩子也不知道"我們縫合圓形腳布而住"，同樣地，腸不知道"腸間膜繫縛我而住"，腸間膜也不知道"我係縛腸而住"。這些法互相沒有思慮和觀察。因此腸間膜是這個身體中的個別部分，無意識、無記、空、無有情、堅硬的地界。 328. 胃中物即所吃、所飲、所咀嚼、所品嚐的住在胃中。就像住在狗食槽中的狗嘔吐物，狗食槽不知道"狗嘔吐物住在我中"，狗嘔吐物也不知道"我住在狗食槽中"，同樣地，胃不知道"胃中物住在我中"，胃中物也不知道"我住在胃中"。這些法互相沒有思慮和觀察。因此胃中物是這個身體中的個別部分，無意識、無記、空、無有情、堅硬的地界。 329. 糞便住在稱為大腸的腸末端，形如八指長的竹節。就像壓入竹節中的細黃泥，竹節不知道"黃泥住在我中"，黃泥也不知道"我住在竹節中"，同樣地，大腸不知道"糞便住在我中"，糞便也不知道"我住在大腸中"。這些法互相沒有思慮和觀察。因此糞便是這個身體中的個別部分，無意識、無記、空、無有情、堅硬的地界。 330. 腦住在頭蓋骨內。就像放在舊葫蘆殼中的麵團，葫蘆殼不知道"麵團住在我中"，麵團也不知道"我住在葫蘆殼中"，同樣地，頭蓋骨內部不知道"腦住在我中"，腦也不知道"我住在頭蓋骨內"。這些法互相沒有思慮和觀察。因此腦是這個身體中的個別部分，無意識、無記、空、無有情、堅硬的地界。

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.

我來直譯這段《清凈道論》的內容： 331. 在諸膽汁中，遊離膽汁與命根相連，遍佈全身而住。結合膽汁住在膽囊中。在這裡，就像遍佈在糕餅中的油，糕餅不知道"油遍佈我而住"，油也不知道"我遍佈糕餅而住"，同樣地，身體不知道"遊離膽汁遍佈我而住"，遊離膽汁也不知道"我遍佈身體而住"。就像充滿雨水的絲瓜囊，絲瓜囊不知道"雨水住在我中"，雨水也不知道"我住在絲瓜囊中"，同樣地，膽囊不知道"結合膽汁住在我中"，結合膽汁也不知道"我住在膽囊中"。這些法互相沒有思慮和觀察。因此膽汁是這個身體中的個別部分，無意識、無記、空、無有情、液體性的、結合相的水界。 332. 痰約一碗量住在胃膜上。在這裡，就像上面生起泡沫層的沼澤，沼澤不知道"泡沫層住在我上"，泡沫層也不知道"我住在沼澤上"，同樣地，胃膜不知道"痰住在我上"，痰也不知道"我住在胃膜上"。這些法互相沒有思慮和觀察。因此痰是這個身體中的個別部分，無意識、無記、空、無有情、液體性的、結合相的水界。 333. 膿沒有固定處所，在任何被木樁、荊棘、打擊、火焰等傷害的身體部位，血液凝結后腐爛，或者生起瘡癤等處都會存在。在這裡，就像因斧頭砍傷等而流出樹液的樹，被砍傷等的樹的部位不知道"樹液住在我們中"，樹液也不知道"我住在樹的被砍傷等部位中"，同樣地，身體被木樁、荊棘等傷害的部位不知道"膿住在我們中"，膿也不知道"我住在那些部位中"。這些法互相沒有思慮和觀察。因此膿是這個身體中的個別部分，無意識、無記、空、無有情、液體性的、結合相的水界。 334. 在諸血中，流動血像膽汁一樣遍佈全身而住。積聚血充滿肝臟下部，約一碗量滋潤著腎臟、心臟、肝臟、肺臟而住。在這裡，對流動血的判別與遊離膽汁相同。而另一種，就像破鍋蓋下積水浸潤著土塊等，土塊等不知道"我們被水浸潤"，水也不知道"我浸潤著土塊等"，同樣地，肝臟下部位置和腎臟等不知道"血住在我中或浸潤著我們而住"，血也不知道"我充滿肝臟下部並浸潤著腎臟等而住"。這些法互相沒有思慮和觀察。因此血是這個身體中的個別部分，無意識、無記、空、無有情、液體性的、結合相的水界。

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.

我來直譯這段《清凈道論》的內容： 335. 汗在火熱等時充滿毛髮孔竅而住和流出。在這裡，就像剛從水中拔出的蓮莖、莖束、睡蓮莖束，蓮莖等束的孔穴不知道"水從我們流出"，從蓮莖等束孔穴流出的水也不知道"我從蓮莖等束孔穴流出"，同樣地，毛髮孔竅不知道"汗從我們流出"，汗也不知道"我從毛髮孔竅流出"。這些法互相沒有思慮和觀察。因此汗是這個身體中的個別部分，無意識、無記、空、無有情、液體性的、結合相的水界。 336. 脂肪是厚的滑膩物，遍佈胖人的全身，依附在瘦人的小腿肌肉等處而住。在這裡，就像用薑黃布覆蓋的肉堆，肉堆不知道"薑黃布依我而住"，薑黃布也不知道"我依肉堆而住"，同樣地，全身或小腿等處的肉不知道"脂肪依我而住"，脂肪也不知道"我依全身或小腿等處的肉而住"。這些法互相沒有思慮和觀察。因此脂肪是這個身體中的個別部分，無意識、無記、空、無有情、滑膩液體性的、結合相的水界。 337. 淚水在生起時，充滿眼窩而住或流出。在這裡，就像充滿水的嫩棕櫚殼窩，嫩棕櫚殼窩不知道"水住在我們中"，嫩棕櫚殼窩中的水也不知道"我住在嫩棕櫚殼窩中"，同樣地，眼窩不知道"淚水住在我們中"，淚水也不知道"我住在眼窩中"。這些法互相沒有思慮和觀察。因此淚水是這個身體中的個別部分，無意識、無記、空、無有情、液體性的、結合相的水界。 338. 油脂是在火熱等時住在手掌、手背、腳掌、腳背、鼻孔、前額、肩峰的融化油膩。在這裡，就像澆上油的米粥，米粥不知道"油遍覆我而住"，油也不知道"我遍覆米粥而住"，同樣地，手掌等處不知道"油脂遍覆我而住"，油脂也不知道"我遍覆手掌等處而住"。這些法互相沒有思慮和觀察。因此油脂是這個身體中的個別部分，無意識、無記、空、無有情、液體性的、結合相的水界。 339. 唾液在適合生起唾液的因緣中，從兩頰邊下降到舌面而住。在這裡，就像河岸水井中不斷流入的水，井底不知道"水停留在我中"，水也不知道"我停留在井底"，同樣地，舌面不知道"唾液從兩頰邊下降住在我上"，唾液也不知道"我從兩頰邊下降住在舌面上"。這些法互相沒有思慮和觀察。因此唾液是這個身體中的個別部分，無意識、無記、空、無有情、液體性的、結合相的水界。

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.

1. 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.

2. 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.

我來直譯這段《清凈道論》的內容： 340. 鼻涕在生起時，充滿鼻孔而住或流出。在這裡，就像裝滿腐敗酸奶的貝殼，貝殼不知道"腐敗酸奶住在我中"，腐敗酸奶也不知道"我住在貝殼中"，同樣地，鼻孔不知道"鼻涕住在我們中"，鼻涕也不知道"我住在鼻孔中"。這些法互相沒有思慮和觀察。因此鼻涕是這個身體中的個別部分，無意識、無記、空、無有情、液體性的、結合相的水界。 341. 關節滑液完成骨節的潤滑作用，住在一百八十個關節中。在這裡，就像塗油的車軸，車軸不知道"油塗抹我而住"，油也不知道"我塗抹車軸而住"，同樣地，一百八十個關節不知道"關節滑液塗抹我們而住"，關節滑液也不知道"我塗抹一百八十個關節而住"。這些法互相沒有思慮和觀察。因此關節滑液是這個身體中的個別部分，無意識、無記、空、無有情、液體性的、結合相的水界。 342. 尿住在膀胱內。在這裡，就像注入沼澤水的無口過濾罐，過濾罐不知道"沼澤水住在我中"，沼澤水也不知道"我住在過濾罐中"，同樣地，膀胱不知道"尿住在我中"，尿也不知道"我住在膀胱中"。這些法互相沒有思慮和觀察。因此尿是這個身體中的個別部分，無意識、無記、空、無有情、液體性的、結合相的水界。 343. 如此對頭髮等作意之後，對於使身體發熱的，這是身體中的個別部分，無意識、無記、空、無有情、成熟相的火界；對於使身體衰老的，使身體燃燒的，使所吃、所飲、所咀嚼、所品嚐的正確消化的，這是身體中的個別部分，無意識、無記、空、無有情、成熟相的火界。應當如此對諸火界部分作意。 344. 然後對上行風依上行方式把握，對下行風依下行方式，對腹中風依腹中方式，對腸中風依腸中方式，對遍行諸肢節風依遍行諸肢節方式，對入息出息依入息出息方式把握后：上行風是這個身體中的個別部分，無意識、無記、空、無有情、支援相的風界；下行風是、腹中風是、腸中風是、遍行諸肢節風是、入息出息是這個身體中的個別部分，無意識、無記、空、無有情、支援相的風界。應當如此對諸風界部分作意。他如此作意時，諸界變得明顯。他再再思惟、作意它們時，如前所說方式生起近行定。

1. 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.

1. 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.

1. 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.

我來直譯這段《清凈道論》的內容： 345. 如果有人這樣修習時業處不成功，他應當依照自相攝略而修習。如何？應當確定二十部分中的堅硬相是地界。在其中的結合相是水界。成熟相是火界。支援相是風界。 應當確定十二部分中的結合相是水界。在其中的成熟相是火界。支援相是風界。堅硬相是地界。 應當確定四部分中的成熟相是火界。與此不相離的支援相是風界。堅硬相是地界。結合相是水界。 應當確定六部分中的支援相是風界。在其中的堅硬相是地界。結合相是水界。成熟相是火界。他如此確定時，諸界變得明顯。他再再思惟、作意它們時，如前所說方式生起近行定。 346. 如果有人這樣修習時業處也不成功，他應當依照自相分別而修習。如何？如前所說方式把握頭髮等后，應當確定頭髮中的堅硬相是地界。在其中的結合相是水界。成熟相是火界。支援相是風界。如此在一切部分中的每一部分都應當確定四界。他如此確定時，諸界變得明顯。他再再思惟、作意它們時，如前所說方式生起近行定。 而且還應當從語義、聚集、粉碎、相等、生起、異同、可分不可分、同分異分、內外差別、攝集、緣、不作意、緣的區分等這些方面作意諸界。 347. 其中從語義作意時：因遍佈故為地(pathavī)。因流動(appoti)或增長(appāyati)故為水(āpo)。因熱故為火(tejo)。因動故為風(vāyo)。一般而言，因持有自相、因給予苦、因保持苦故為界(dhātu)。應當如此從特殊和一般方面依語義作意。 348. 從聚集：這以"頭髮、體毛"等方式說明的二十種形態的地界，以"膽汁、痰"等方式說明的十二種形態的水界，在其中因為： "色香味營養，以及四大種； 八法和合故，共許為頭髮； 若分別彼等，頭髮不可得。" 因此頭髮也只是八法聚而已。體毛等也是如此。其中業生的部分，連同命根和性根成為十法聚。但依勝解故，稱為地界、水界。應當如此從聚集作意。

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.

我來直譯這段《清凈道論》的內容： 349. 從粉碎：在這個身體中，若用中等量度量，地界破碎成微塵成為細微塵埃約一斗量。它被約一半量的水界攝持，被火界保護，被風界支援，不散開不毀壞，不散開不毀壞時，進入種種女性、男性相等狀態，顯示細粗長短堅實硬等狀態。 在此液體性的、具結合相的水界，依地而住，為火所護，為風所持，不流散不滲漏，不流散不滲漏時，顯示潤澤的狀態。 在此能消化所吃所飲等的、具熱相的、以熱為相的火界，依地而住，為水所攝，為風所持，使此身消化，帶來其色澤的圓滿。而被它消化的這個身體不顯示腐敗的狀態。 在此遍行諸肢節的、具激發支援相的風界，依地而住，為水所攝，為火所護，支援這個身體。而被它支援的這個身體不倒下，正直而住。另一種風界被均等地推動時，在行、住、坐、臥諸威儀中顯示錶示，屈伸、搖動手足。如此這欺騙愚人的女性男性等狀態的幻像般的界機運轉著。應當如此從粉碎作意。 350. 從相等：地界以什麼為相，以什麼為味，以什麼為現起？如此思惟四界后，地界以堅硬為相，以住立為味，以領受為現起。水界以流動為相，以增長為味，以攝持為現起。火界以熱為相，以遍熟為味，以給予柔軟為現起。風界以支援為相，以激發為味，以引動為現起。應當如此從相等作意。 351. 從生起：這些為顯示地界等的廣大而顯示的頭髮等四十二部分，在其中胃中物、糞、膿、尿這四個部分只是時節所生。淚、汗、唾、鼻涕這四個是時節和心所生。消化所吃等的火只是業所生。入息出息只是心所生。其餘一切都是四種生起。應當如此從生起作意。

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.

我來直譯這段《清凈道論》的內容： 352. 從異同：一切諸界從自相等是差異的。因為地界的相、味、現起是一種，水界等的是另一種。如此從相等方面和業生等方面雖是差異，但它們從色、大種、界、法、無常等方面是相同的。因為一切諸界都不離變壞相故是色，從大顯現等諸因是大種。 "從大顯現等"是說：這些界因為大顯現、大種共性、大遍護、大變化、以及因為大故是種故，由這些原因稱為大種。 其中"從大顯現"：這些在非執受相續和執受相續中都是大顯現。它們在非執受相續中： "二十萬四萬， 大地厚度量。" 等方式的大顯現，在佛隨念解釋中已說。 在執受相續中也是以魚、龜、天、阿修羅等身體方式大顯現。這就是說："諸比丘，在大海中有百由旬大小的身體"等。 從大種共性：就像幻師把不是寶石的水顯示為寶石，把不是黃金的土塊顯示為黃金。 又如自己既不是夜叉也不是女夜叉，卻顯示夜叉相或女夜叉相，同樣地它們自己不是青的卻顯示青的所造色，不是黃的紅的白的卻顯示白的所造色，因此從如幻師的大種共性故是大種。 又如夜叉等大種，它們所執持的東西，既不能發現在它們內部也不在外部，但又不是不依它們而住，同樣地這些也是既不能發現在彼此內部也不在外部而住，但又不是不互相依止而住，因此從不可思議處故及從如夜叉等大種共性故也是大種。又如稱為女夜叉的大種以可愛的色相形態動作隱藏自己的可怕性而欺騙眾生，同樣地這些也在女人男人身體等中以可愛的膚色，以可愛的肢體形狀，以可愛的手足指唇的動作，隱藏自己的堅硬等差別的自相而欺騙愚人，不讓見到自己的本性，因此從欺騙性和女夜叉大種共性故也是大種。 從大遍護：因為要以大的資具護持。因為這些每天都要維護，故由大的飲食衣服等而存續故是大種。或者是需要大護持的種故也是大種。 從大變化：因為這些無論是非執受或執受都有大變化。其中非執受的在劫毀時變化的大顯現，執受的在界動亂時。即： "從地升起火，直至梵世間， 世間被燒燬，光焰照耀時。 一億個世界，為水所消融， 當世界毀滅，水界動亂時。 一億個世界，隨風而飄散， 當世界毀滅，風界動亂時。 身體變僵硬，被木口所咬， 地界動亂故，如同木口狀。 身體變腐爛，被腐口所咬， 水界動亂故，如同腐口狀。

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.

我來直譯這段《清凈道論》的內容： "身體變熾熱，被火口所咬， 火界動亂故，如同火口狀。 身體被割裂，被刀口所咬， 風界動亂故，如同刀口狀。" 因此因為大變化的種故是大種。 從大及種：這些因為以大努力才能把握故是大，因為存在故是種，因為大及種故是大種。 如此這一切界因為大顯現等諸因是大種。 又因為持有自相、給予苦和保持苦，一切都不離界相故是界。因為持有自相和依自己剎那而持故是法。以壞滅義故無常，以怖畏義故苦，以無實義故無我。 如此一切從色、大種、界、法、無常等方面是相同，應當如此從異同作意。 353. 從可分不可分：這些同時生起，即使在最後的純八法等聚中，在處所上也是不可分的。但在相上是可分的。應當如此從可分不可分作意。 354. 從同分異分：在這些不可分中，前二界因重故是同分。后二界因輕故也是同分。但前二界與后二界，后二界與前二界是異分。應當如此從同分異分作意。 355. 從內外差別：內界是識依、表色、根的所依，具有威儀，四種生起。外界與所說相反。應當如此從內外差別作意。 356. 從攝集：業生地界與其他業生界是一攝，因為生起無差別。同樣心等所生與心等所生也是如此。應當如此從攝集作意。 357. 從緣：地界為水所攝，為火所護，為風所持，成為三大種的住立而作為緣。水界依地而住，為火所護，為風所持，成為三大種的結合而作為緣。火界依地而住，為水所攝，為風所持，成為三大種的遍熟而作為緣。風界依地而住，為水所攝，為火所熟，成為三大種的支援而作為緣。應當如此從緣作意。 358. 從不作意：在此地界不知"我是地界"或"我成為三大種的住立而作為緣"。其他三界也不知"地界成為我們的住立而作為緣"。一切處都是這個方法。應當如此從不作意作意。

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.

我來直譯《清凈道論》這一段： 359. 從緣的區分：諸界有業、心、食、時節四種緣。其中業生的只以業為緣，不以心等為緣。心等所生的也只以心等為緣，不以其他為緣。對業生的，業是生起緣，對其餘的是間接的依止緣。對心生的，心是生起緣，對其餘的是後生緣、有緣、不離緣。對食生的，食是生起緣，對其餘的是食緣、有緣、不離緣。對時節生的，時節是生起緣，對其餘的是有緣、不離緣。業生大種對業生大種也是緣，對心等生的也是。同樣心生、食生也是。時節生大種對時節生大種也是緣，對業等生的也是。 其中業生地界對其他業生的以俱生、相互、依止、有、不離緣及以住立方式作為緣，不以生起方式。對其他三相續大種以依止、有、不離方式作為緣，不以住立方式，不以生起方式。這裡水界對其他三界以俱生等方式及以結合方式作為緣，不以生起方式。對其他三相續以依止、有、不離緣方式，不以結合方式，不以生起方式。這裡火界對其他三界以俱生等方式及以遍熟方式作為緣，不以生起方式。對其他三相續以依止、有、不離緣方式，不以遍熟方式，不以生起方式。這裡風界對其他三界以俱生等方式及以支援方式作為緣，不以生起方式。對其他三相續以依止、有、不離緣方式，不以支援方式，不以生起方式。心生、食生、時節生的地界等也是這個方法。 如此在以俱生等緣方式運轉的這些界中： "依一三運轉，依三一四種； 依二二運轉，總共有六種。" 即依地等每一界，其他三界三界如此，依一而三以四種方式運轉。同樣地等每一界依其他三界三界，如此依三而一以四種方式運轉。又依前二界而後二界，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種方式運轉。 在這些界中，地界在前進後退等時是壓迫的緣。同一個被水界隨順是安立的緣。被地界隨順的水界是向下的緣。被風界隨順的火界是舉起的緣。被火界隨順的風界是帶動和橫移的緣。應當如此從緣的區分作意。 如此從語義等方面作意時，以每一個方面諸界都變得明顯。他再再思惟、作意它們時，如前所說方式生起近行定。這個由於四界決定智的威力而生起，故稱為四界決定。

1. 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.

1. 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

1. 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.

我來直譯這段《清凈道論》的內容： 360. 專注於此四界決定的比丘深入空性，消除有情想。他因為消除了有情想，不思惟猛獸、夜叉、羅剎等的分別，能克服怖畏恐怖，能克服不樂與貪樂，不在可意不可意中達到興奮與沮喪。而且成為大慧者，或以不死為終點，或以善趣為歸宿。 "如此大威力，瑜伽士千人， 四界之決定，常修有智者。" 這是對四界決定修習的解釋。 361. 現在以"什麼是定？以何義為定？"等方式作問題，為顯示定的廣說和修習方法，在其中對"如何修習"這句話的一切方面的義釋已經完成。 因為這裡所要說的只有兩種定，即近行定和安止定。其中在十種業處和安止前分心中的一境性是近行定。在其餘業處中的心一境性是安止定。這兩種定都因修習那些業處而得到修習。因此說"對'如何修習'這句話的一切方面的義釋已經完成"。 定的功德之說 362. 關於所說的"修習定有什麼功德？"，修習定有現法樂住等五種功德。即那些漏盡的阿羅漢要入定說："我們將以一境心快樂地度過這一天"而修習定，對他們安止定的修習有現法樂住的功德。因此世尊說："準陀，這些在聖者律中不稱為減損。這些在聖者律中稱為現法樂住。" 對有學和凡夫從等至出定后說："我們將以定心觀察"而修習，因為是觀的足處，所以安止定的修習，以及因為在狹隘處得到空間故近行定的修習都有觀的功德。因此世尊說："諸比丘，應修習定。諸比丘，有定的比丘如實了知。" 又有些人生起八等至后，入神通基礎禪，從等至出定后，欲求"一成為多"等所說方式的神通而生起，對他們在有因有緣時因為是神通的足處，所以安止定的修習有神通的功德。因此世尊說："他對於應以神通證知的法轉向其心以作神通證知，在有因有緣時都能作證。";

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.

1. Ettāvatā ca 『『sīle patiṭṭhāya naro sapañño』』ti imissā gāthāya sīlasamādhipaññāmukhena desite visuddhimagge samādhipi paridīpito hoti.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Samādhiniddeso nāma

Ekādasamo paricchedo.

1. 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)

1. Iddhividhaniddeso

Abhiññākathā

1. 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.

我來直譯這段《清凈道論》的內容： 3.102. 那些不失禪定的人說"我們將生於梵天界"而希求梵天界化生，或者即使不希求的凡夫也不失定，對他們因為帶來特殊的有，所以安止定的修習有特殊有的功德。因此世尊說："修習有限的初禪，他們化生到何處？他們化生到梵眾天的同伴中"等。 而且近行定的修習也必定帶來欲界善趣的特殊有。 又那些聖者生起八等至后，入滅盡定，七天中無心，說"我們將在現法中得到滅、涅槃而快樂地住"而修習定，對他們安止定的修習有滅的功德。因此說："由十六種智行和九種定行得自在的慧是滅盡定之智。" 如此這是修習定的現法樂住等五種功德： "是故諸多德，洗凈煩惱垢， 修習諸定時，智者勿放逸。" 363. 現在依"持戒有慧人"這偈頌，在以戒定慧開示的清凈道中，定也已經說明了。 為善人歡喜而造的清凈道中 名為定的解釋的 第十一品 364. 第一戒的解釋。第二頭陀支的解釋。第三業處獲得的解釋。第四地遍的解釋。第五其餘遍的解釋。第六不凈的解釋。第七六隨唸的解釋。第八其餘隨唸的解釋。第九梵住的解釋。第十無色的解釋。厭惡想和界決定二種的解釋為第十一。 清凈道第一分竟。 禮敬彼世尊、阿羅漢、正等正覺者 清凈道 (第二分) 12.神變解釋 神通之說 365. 現在為成就那些說"這個定的修習有神通功德"的世間神通，因為獲得地遍等第四禪的瑜伽行者應當作修習。因為如此他的定修習既有獲得功德又更加堅固，他具足有獲得功德而更加堅固的定修習，將容易地成就慧的修習。因此我們先開始說神通。 因為世尊爲了顯示獲得第四禪定的善男子修習定的功德，以及爲了宣說更上更勝妙的法而說："他以如此等持、清凈、明凈、無垢、離隨煩惱、柔軟、適業、住立、得不動的心，引導、轉向神變。他經驗種種神變：一成為多……"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.

我來直譯這段《清凈道論》的內容： 1.238. 以"一成為多"等方式說了五種世間神通：神變、天耳界智、他心智、宿住隨念智、有情死生智。 其中初學的瑜伽行者要做"一成為多"等神變變化時，應在白遍邊際等八遍中生起八八等至后，以： 遍順序、 遍逆序、 遍順逆序、 禪順序、 禪逆序、 禪順逆序、 超越禪、 超越遍、 超越禪遍、 轉移支、 轉移所緣、 轉移支所緣、 確定支、 確定所緣。 應以這十四種方式調御心。

1. 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.

我來直譯這段《清凈道論》的內容： 366. 其中什麼是遍順序……什麼是確定所緣？這裡比丘先入地遍定，然後水遍，如此依次在八遍中入定百次或千次，這叫做遍順序。 從白遍開始如此以逆序入定叫做遍逆序。 從地遍開始直到白遍，又從白遍開始直到地遍，如此以順逆方式再再入定叫做遍順逆序。 從初禪開始依次直到非想非非想處，如此再再入定叫做禪順序。 從非想非非想處開始直到初禪，如此再再入定叫做禪逆序。 從初禪開始直到非想非非想處，從非想非非想處開始直到初禪，如此以順逆方式再再入定叫做禪順逆序。 在地遍中先入初禪，然後在同一遍入第三禪，然後捨棄那個轉入空無邊處，然後入無所有處，如此跳過遍而以間隔方式超越禪叫做超越禪。水遍等為基礎的也應如此理解。 在地遍入初禪后，再在火遍入同樣的禪那，然後在青遍，然後在赤遍，以這個方式跳過禪而以間隔方式超越遍叫做超越遍。 在地遍入初禪后，然後在火遍入第三禪，捨棄青遍轉入空無邊處，從赤遍轉入無所有處，以這個方式超越禪和遍叫做超越禪遍。 在地遍入初禪后，在同一遍入其餘諸禪叫做轉移支。 在地遍入初禪后，在水遍入同樣的禪那……在白遍入同樣的禪那，如此在一切遍中入同一禪叫做轉移所緣。 在地遍入初禪后，在水遍入第二禪，在火遍入第三禪，在風遍入第四禪，捨棄青遍轉入空無邊處，從黃遍轉入識無邊處，從赤遍轉入無所有處，從白遍轉入非想非非想處，如此以間隔方式轉移支和所緣叫做轉移支所緣。 確定初禪有五支，第二禪有三支，第三禪有二支，同樣第四禪、空無邊處……非想非非想處，如此只確定禪支叫做確定支。 同樣確定這是地遍、這是水遍……這是白遍，如此只確定所緣叫做確定所緣。有些人還說有確定支所緣。但在註釋書中沒有提到，所以這確實不是修習方法。

1. 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.

我來直譯這段《清凈道論》的內容： 367. 若不以這十四種方式調御心，以前未修習過的初學瑜伽行者能成就神變變化，這是不可能的。因為對初學者來說，遍的準備工作也是重擔，在百千人中也只有一人能做到。對做了遍的準備工作的人，生起相也是重擔，在百千人中也只有一人能做到。相生起后，令它增長而證得安止也是重擔，在百千人中也只有一人能做到。對證得安止的人，以十四種方式調御心也是重擔，在百千人中也只有一人能做到。即使以十四種方式調御了心，神變變化也是重擔，在百千人中也只有一人能做到。即使達到變化，迅速熟練也是重擔，在百千人中也只有一人能迅速熟練，如長老所住山寺中來看望生病的大羅漢長老的三萬神通者中，受具足戒八年的勒克提塔長老那樣。他的威力已在地遍解釋中說過。看到他的威力后，長老說："朋友，如果沒有勒克提塔，我們都會受到譴責說'不能保護龍王'。因此所攜帶的武器應該擦拭乾凈后再攜帶。"他們遵循長老的教誡，三萬比丘都成為迅速熟練者。 即使有迅速熟練，成為他人依止也是重擔，在百千人中也只有一人能做到，如吉里般達瓦哈那供養時，魔羅化作炭火雨，在空中化作大地保護免受炭火雨的長老那樣。 但對具有強大宿緣的佛、辟支佛、上首弟子等，不需要這裡所說的修習次第，僅由證得阿羅漢就成就這神變變化和其他辨析等功德。因此如想做裝飾品的金匠先以風箱等使金變軟適業然後製作，如想做器皿的陶工先使泥土揉軟然後製作，同樣初學者應以這十四種方式調御心，以欲為首、心為首、精進為首、觀為首的入定方式和轉向等自在方式使心變軟適業后，應當修習神變。但對具足宿因的人，僅在遍中得第四禪的熟練也可以。爲了顯示如何修習的方法，世尊說"他以如此等持的心"等。

1. 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.

我來直譯這段《清凈道論》的內容： 368. 這裡依照聖典順序的判決之說如下。其中"他"是指證得第四禪的瑜伽行者。"如此"是顯示第四禪的次第。意思是說以證得初禪等這個次第而獲得第四禪。"等持"是以這第四禪定而等持。"心"是指色界心。在"清凈"等中，因為具足舍念清凈而清凈。因為清凈所以明凈，意思是說光明。因為斷除樂等因緣而無貪等垢故無垢。因為無垢所以離隨煩惱。因為垢使此心染污。因為善修故柔軟，意思是說得自在。因為隨心所欲運轉故說心柔軟。因為柔軟所以適業，意思是說能作事、堪任作事。因為心柔軟所以適業，如善煉的金，這兩種都是因為善修的緣故。如說："諸比丘，我不見有任何一法，若如是修習多作，能如此柔軟適業，就是這個心。" 因為住立於這些清凈等性質故住立。因為住立所以得不動，意思是說不動、無染。或因柔軟適業而住立於自己的支配中故住立。因為為信等所攝持故得不動。因為為信所攝持的心不為不信所動。為精進所攝持的不為懈怠所動。爲念所攝持的不為放逸所動。為定所攝持的不為掉舉所動。為慧所攝持的不為無明所動。得光明的不為煩惱黑暗所動。為這六法所攝持故得不動。如此具足八支的心能夠引導、能夠證知應以神通證知的諸法。 另一方法，以第四禪定而等持。因遠離障礙而清凈。因超越尋等而明凈。因無得禪那因緣的欲尋思等而無垢。因離貪等心的隨煩惱而離隨煩惱。這兩者都應依據《無垢經》、《布喻經》來理解。因得自在而柔軟。因成為神足而適業。因修習圓滿而成為殊勝故住立得不動。意思是說住立如得不動。如此具足八支的心能夠引導、能夠為證知應以神通證知的諸法作基礎、足處。 十神變之說 369. "引導、轉向神變的心"，這裡以成就義為神變，即以成功義、獲得義而說。因為凡成功、獲得的，那就說是成就。如說："欲求所欲者，此事得成就。"又如"出離成就為神變，克服為神通。阿羅漢道成就為神變，克服為神通。" 另一方法，以成就義為神變。這是方便圓滿的同義語。因為方便圓滿能產生所期望的果而成就。如說："這位質多居士持戒有善法，如果他決意'未來世我將成為轉輪王'，因為他的持戒者的心決意清凈，所以會成就。"

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).

1. 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.

2. 『『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.

3. 『『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.

4. 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.

我來直譯這段《清凈道論》的內容： 4.352. 另一方法，以此眾產生就為神變。成就即是成功、達到崇高處。它有十種。如說："有幾種神變？有十種神變。"又進一步說："什麼是十種神變？決意神變、變化神變、意所成神變、智遍滿神變、定遍滿神變、聖神變、業報生神變、福德者神變、明所成神變、于處處正加行為因以成就義的神變。" 370. 其中"本來是一人作意成為多人。作意百或千或十萬后以智決意'我成為多人'"，如此分別顯示的神變因由決意而成就故名決意神變。 371. "他捨棄本來的容貌而顯現童子的容貌或龍的容貌……或顯現各種軍隊部署"，如此所說的神變因捨棄本來容貌的變化而生起故名變化神變。 372. "這裡比丘從這個身體化作另一個有色的意所成身體"，以這方式所說的神變因在身體內生起另一個意所成身體而生起故名意所成神變。 373. 在獲得智之前或之後或當時由智的威力所生的殊勝稱為智遍滿神變。因為說："以無常隨觀斷除常想而成就為智遍滿神變……以阿羅漢道斷除一切煩惱而成就為智遍滿神變。具壽跋庫羅的智遍滿神變。具壽僧吉咤的智遍滿神變。具壽布塔波羅的智遍滿神變。" 其中具壽跋庫羅在幼兒時節吉祥日被乳母疏忽掉在河裡洗澡。他被魚吞下游到波羅奈（Varanasi）岸邊。在那裡被漁夫抓住賣給富翁的妻子。她對魚生起喜愛說"我要親自煮它"，當剖開時看見魚腹中有如金像的童子，生起歡喜說"我得到兒子了"。如此在魚腹中無恙，是具壽跋庫羅最後有者以那個身體應得的阿羅漢道智的威力而生起，故名智遍滿神變。這故事應詳細講說。 僧吉咤長老則在胎中時母親去世。當她被放在火葬柴堆上用矛刺穿焚燒時，童子被矛尖擊中眼窩發出聲音。因此說"童子還活著"，取下後剖開腹部將童子交給祖母。他被她照顧長大后出家，證得具足無礙解的阿羅漢。如此如前所說在火葬柴堆中無恙，是具壽僧吉咤的智遍滿神變。 布塔波羅童子的父親是王舍城（Rajagaha）的貧人。他用牛車到森林去取柴，裝好柴車傍晚到達城門附近。這時他的牛脫離軛進入城中。他讓兒子坐在車下，跟隨牛的足跡進入城中。他還沒出來城門就關閉了。童子在城外有兇惡夜叉出沒處三夜無恙，如前所說是智遍滿神變。這故事應詳細講說。

1. 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.

我來直譯這段《清凈道論》的內容： 374. 在定之前或之後或當時由止的威力所生的殊勝是定遍滿神變。因為說："以初禪斷除障礙而成就為定遍滿神變……以非想非非想處定斷除無所有處想而成就為定遍滿神變。具壽舍利弗的定遍滿神變，具壽僧只婆的，具壽柯努袞丹雅的，優陀羅優婆夷的，娑摩瓦帝優婆夷的定遍滿神變。" 其中當具壽舍利弗與大目犍連長老一起住在鴿窟，在月夜新剃髮後坐在露地時，一個惡夜叉雖被夜叉同伴阻止仍擊打他的頭。那聲音如雷鳴般。那時長老在他擊打時入定。因此那擊打沒有給他造成任何傷害。這是那位具壽的定遍滿神變。這故事在《自說經》中已出現。 僧只婆長老入滅盡定時，被牧牛人等以為死了，收集草柴牛糞生火焚燒。長老的袈裟連一絲都沒燒壞。這是他因次第定的威力所生故為定遍滿神變。這故事在經中已出現。 柯努袞丹雅長老本性多入定。他在某個森林中夜裡入定而坐。五百盜賊偷了東西在逃時說"現在沒有人跟蹤我們"，想休息時放下貨物，以為"這是樹樁"而把所有貨物堆在長老身上。當他們休息后要離開取第一件放下的貨物時，長老因時限到而出定。他們看見長老的動作而驚恐叫喊。長老說"優婆塞們不要怕，我是比丘。"他們前來禮拜，因對長老的信樂而出家，證得具足無礙解的阿羅漢。這裡被五百件貨物壓住的長老無恙是定遍滿神變。 優陀羅優婆夷是富翁布那的女兒。妓女希利瑪因嫉妒而把熱油盆倒在她頭上。優陀羅立即入慈定。油如荷葉上的水滴一樣滑落。這是她的定遍滿神變。這故事應詳細講說。 娑摩瓦帝是優陀那王的第一王后。婆羅門摩甘提亞想讓自己的女兒成為第一王后，令人把毒蛇放在她的琵琶中，告訴國王說："大王，娑摩瓦帝想殺你，帶著裝有毒蛇的琵琶。"國王看見後生氣說"我要殺娑摩瓦帝"，拉弓裝上飲毒的利箭。娑摩瓦帝和隨從以慈心遍滿國王。國王既不能射箭也不能放下，站在那裡顫抖。王后問他說："大王，你疲倦嗎？""是的，我疲倦。""那麼放下弓吧。"箭落在國王腳下。然後王后教誡他說："大王，不應對無害者生害心。"如此國王不能射箭，這是優婆夷娑摩瓦帝的定遍滿神變。

1. 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.

1. 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.

我來直譯這段《清凈道論》的內容： 375. 在可厭等中住于不可厭想等是聖神變。如說："什麼是聖神變？這裡，如果比丘希望'我要在可厭中住于不可厭想'，他就在那裡住于不可厭想……在那裡住于舍，具念正知。"這因為只有得心自在的聖者才能生起，所以稱為聖神變。 具足這種神變的漏盡比丘，在可厭不可意的事物中以遍滿慈或作意界而住于不可厭想。在不可厭可意的事物中以遍滿不凈或作意無常而住于可厭想。同樣在可厭和不可厭中以那同樣的遍滿慈或作意界而住于不可厭想。在不可厭和可厭中以那同樣的遍滿不凈或作意無常而住于可厭想。以"以眼見色不生喜"等方式所說的，他修習六支舍，在可厭和不可厭中避開兩者而住于舍，具念正知。因為在《無礙解道》中以"如何在可厭中住于不可厭想？以慈遍滿不可意的事物或以界作意"等方式解釋了這個意義。這因為只有得心自在的聖者才能生起，所以稱為聖神變。 376. 鳥等的空中飛行等是業報生神變。如說："什麼是業報生神變？一切鳥類、一切天人、某些人類和某些墮處眾生的業報生神變。"這裡一切鳥類不用禪那或觀就能在空中飛行。同樣一切天人和某些初劫的人類。同樣毗央迦羅母夜叉、郁多羅母、布沙密多、達摩古塔等某些墮處眾生的空中飛行是業報生神變。

1. 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.

1. 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).

2. 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.

我來直譯這段《清凈道論》的內容： 377. 轉輪王等的空中飛行等是福德者神變。如說："什麼是福德者神變？轉輪王與四種軍隊一起在空中飛行，乃至包括馬伕和牛夫。居士周提迦的福德者神變，居士阇提羅的福德者神變，居士伽西塔的福德者神變，居士門達卡的福德者神變，五大福德者的福德者神變。"簡而言之，當福德資糧成熟時所生的殊勝成就是福德者神變。 這裡周提迦居士從大地裂開升起寶殿，有六十四棵如意樹，這是他的福德者神變。阇提羅有八十肘高的金山生起。伽西塔在七個地方受到殺害企圖仍無恙是福德者神變。門達卡在一迦利沙(約1.75英畝)大的土地上出現七寶羊是福德者神變。五大福德者是門達卡長者、他的妻子月蓮吉祥、兒子財勝長者、兒媳蘇曼那天女和奴僕富樓那。其中長者洗頭後向天空望時，從空中降下一萬三千五百倉紅米。妻子僅取一納利量的飯施給全閻浮提的居民，飯也不會減少。兒子手持一千錢袋施給全閻浮提的居民，錢也不會減少。兒媳取一斗谷分給全閻浮提的居民，谷也不會減少。奴僕用一把犁耕地時，這邊七道那邊七道共十四道。這是他們的福德者神變。 378. 持明咒者等的空中飛行等是明所成神變。如說："什麼是明所成神變？持明咒者誦咒后在空中飛行。在空中顯現象……顯現各種軍隊部署。" 379. 以種種正加行而使種種業成就，因處處正加行而以成就義為神變。如說："以出離斷除欲貪而成就，以處處正加行為因以成就義為神變……以阿羅漢道斷除一切煩惱而成就，以處處正加行為因以成就義為神變。"這裡爲了說明稱為修行的正加行而引用與前面相似的經文。但在註釋中說造作車陣等的任何工巧業、任何醫術、學習三吠陀、學習三藏，乃至包括耕種播種等，做各種工作所生的殊勝，以處處正加行為因以成就義為神變。 如此在這十種神變中，"神變"這詞中只說決意神變。但在這個意義中也應該包括變化神變和意所成神變。

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.

1. 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.

我來直譯這段《清凈道論》的內容： 380. "神變"是指神變部分，或神變分別。"引導、轉向心"，即當那比丘以所說方式使心成為神通基礎時，為獲得神變而引導準備心，從遍處所緣移開而送向神變。"轉向"即使傾向、倚重於所應證得的神變。"他"是指如此引導心的比丘。"種種"是指多種不同類。"神變"是指神變部分。"經驗"是指體驗、觸證、實現、達到的意思。現在為顯示他的種種性而說"一身成多"等。其中"一身"是指在行神變之前本來是一身。"成多"是指想在多人面前經行或誦讀或問問題而成為百或千。但這如何能這樣？是以神變的四地、四足、八支、十六根而以智決意。 381. 其中"四地"應知是四禪。因為法將軍(舍利弗)說："神變的四地是什麼？離生地是初禪，喜樂地是第二禪，舍樂地是第三禪，非苦非樂地是第四禪。神變的這四地導向神變的獲得、證得、變化、自在、熟練、無畏。"這裡前三禪因為以遍滿喜、遍滿樂、樂想和輕安想而使身體輕快柔軟適業證得神變，所以依此方式因導向獲得神變而應知是資糧地。但第四禪則是獲得神變的本地。 382. "四足"應知是四神足。因為說："神變的四足是什麼？這裡比丘修習具足欲定勤行的神足。修習具足精進......心......觀定勤行的神足。神變的這四足導向神變的獲得......無畏。"

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.

我來將這段巴利文直譯成簡體中文： 3.9. 在此，欲生起的或以欲為主的定稱為欲定。這是指以欲求作為增上而獲得的定的同義語。主要的行為稱為精進行。這是成就四種作用的正精進的同義語。具足是指具有欲定和精進行。神足是指以成就的方式或以成就的意義，或以"眾生因此而成就、增長、達到卓越"這樣的方式，稱為神通的心所相應的欲定精進行，作為其他心心所聚的立足處的意思。如說："神足即如是生起的受蘊乃至識蘊。" 或者，以此到達故稱為足。意思是達到。神通的足即是神足。這是欲等的同義語。如說："諸比丘，若比丘依止欲而得定，得心一境性，這稱為欲定。他對未生的惡法等而精進，這稱為精進行。如是此欲和此欲定及此精進行，諸比丘，這稱為具足欲定精進行的神足。"對其他神足也應如是理解。 383. 八句，應知是欲等八句。如說："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。若比丘依止精進...若比丘依止心...若比丘依止觀而得定，得心一境性。觀非定，定非觀。觀是一物，定是另一物。這八句導向神通的獲得乃至神通的無畏。"在此，想要生起神通的欲與定結合才能導向獲得神通；精進等也是如此。因此應知說這八句。 384. 十六根，應以十六行相了知心的不動。如說："神通有幾根？十六根：心不低劣故對懈怠不動即不動，心不高舉故對掉舉不動即不動，心不傾向故對貪不動即不動，心不背離故對嗔不動即不動，心不依止故對見不動即不動，心不繫縛故對欲貪不動即不動，心解脫故對欲貪不動即不動，心遠離故對煩惱不動即不動，心超越界限故對煩惱界限不動即不動，心達一性故對種種煩惱不動即不動，心為信攝持故對不信不動即不動，心為精進攝持故對懈怠不動即不動，心爲念攝持故對放逸不動即不動，心為定攝持故對掉舉不動即不動，心為慧攝持故對無明不動即不動，心得光明故對無明黑暗不動即不動。這十六根導向神通的獲得乃至神通的無畏。"

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.

1. 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.

我來將這段巴利文直譯成簡體中文： 3.9. 雖然這個意思在"如是心得定"等中已經成就，但爲了顯示初禪等是神通的地、足、道、根，所以再次說明。前面是經典中所說的方法，這是《無礙解道》中的方法。因此爲了在兩處都不迷惑，所以再次說明。 385. "以智決意"，即他成就這些作為神通的地、足、道的諸法后，進入作為神通基礎的禪那，出定后，如果想要變成百，則作"我成為百，我成為百"的準備工作，再次進入作為神通基礎的禪那，出定后決意，與決意心同時即成為百。對於千等也是同樣的方法。如果這樣不成功，應再作準備工作，第二次進入后出定再決意。因為在《相應註釋》中說可以進入一次或兩次。其中，基礎禪那心以相為所緣。準備諸心以百為所緣或以千為所緣，這是依色而非依概念。決意心也同樣以百為所緣或以千為所緣。如前所說，這在種姓心之後只生起一個色界第四禪心，如安止心一樣。 386. 在《無礙解道》中所說："本來一人思惟多，或百或千或十萬，思惟后以智決意'我成為多'即成為多，如具壽小路者"。在那裡，"思惟"是依準備說的。"思惟后以智決意"是依神通智說的。因此思惟多，然後在那些準備心的最後進入，從定中出來后再思惟"我成為多"，然後在三四個前分心之後，以得名為決意的一個神通智決意，應如是理解這裡的意思。 所說"如具壽小路者"，是爲了顯示多身的親證而說的。這應以故事來說明。據說這兩兄弟因為生在路上而得"路者"之名。其中長兄名大路者，他出家后證得具足無礙解的阿羅漢果。成為阿羅漢后令小路者出家，[教他誦習偈頌]： "如蓮花清香妙，晨開芳香未散， 觀見光耀具眼者，如日照耀虛空中。"

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.

我來將這段巴利文直譯成簡體中文： 5.195. [長老]給他這首偈頌。他四個月內不能熟記。於是長老說"你不適合于教法"而將他逐出精舍。那時長老是分配食物者。耆婆來見長老說："尊者，請明天帶五百比丘與世尊一起到我家受供。"長老除了小路者外同意接受其他人。 小路者站在門口哭泣。世尊以天眼見到後走近問："為何哭泣？"他說明經過。世尊說："比丘，不能誦習的人不會在我的教法中不適合，不要憂愁"，拉著他的手臂進入精舍，用神通變化出一塊布片給他說："來吧比丘，擦拭這個時念誦'除塵，除塵'。" 他這樣做時那布變成黑色。他得知"布是清凈的，這裡沒有過失，這是自身的過失"的想法，將智慧導向五蘊，增長觀慧，依順序到達接近種姓[心]。這時世尊說光明偈： "貪稱為塵，非謂微塵， 貪的同義語即是塵， 智者舍離此塵已， 住于離塵者教中。 嗔...乃至... 癡稱為塵，非謂微塵， 癡的同義語即是塵， 智者舍離此塵已， 住于離塵者教中。" 偈頌結束時，他獲得具足四無礙解、六神通的九出世間法。 導師第二天與比丘僧團一起去耆婆家。洗手水完畢時供養粥時，[世尊]用手蓋住缽。耆婆問："世尊為何如此？"[世尊說]："精舍中還有一位比丘。"他派人去說："去請尊者速來。"當世尊離開精舍時， "路者化現千個身， 坐于芒果林勝處， 直至時間告知時。" 那人去見到袈裟遍滿精舍后回來說："尊者，精舍中比丘眾多，我不知道是哪位尊者。"於是世尊說："去把你最先看到的人拉著袈裟角說'導師召你'帶來。"他去拉住長老的袈裟角。立即所有化現都消失了。長老說"你先去"打發他，完成洗臉等身體工作后先去坐在準備的座位上。這就是所說的"如具壽小路者"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.

我來將這段巴利文直譯成簡體中文： 在此，那些多個化現因為是不確定地化現，所以與有神通者相同。在站立、坐下等或說話、保持沉默等，有神通者做什麼，他們就做什麼。如果想要做成不同形態，有些在初年，有些在中年，有些在晚年，同樣有長髮的、半剃髮的、剃光頭的、混合髮型的、半染色衣的、黃色衣的，或誦經、說法、吟誦、問答問題、染衣、縫衣、洗衣等，或想要做其他各種形態，他應從基礎禪那出定后，以"這麼多比丘在初年"等方式作準備，再次進入[禪那]出定后決意。與決意心一起即成為所欲的形態。這是"成為多后又成為一"等的方法。 這是其特殊之處：這位比丘如是化現多身後，再思惟"我一個人經行、誦經、問問題"，或因少欲想："這精舍比丘少，如果有人來會知道'這麼多相同的比丘從何而來，一定是長老的威力'會認出我"，中途想要"成為一個"，應進入基礎禪那出定后，作"我成為一個"的準備，再次進入[禪那]出定后決意"我成為一個"。與決意心一起即成為一個。不這樣做則依所限定的時間自然成為一個。 387. "顯現、隱匿"，這裡是指"作顯現，作隱匿"的意思。這就是在《無礙解道》中所說："顯現是不被任何遮蔽、不被覆蓋、開顯、明瞭。隱匿是被任何遮蔽、被覆蓋、被遮掩、被隱藏。"其中這位有神通者想要顯現時，使黑暗成為光明，使遮蔽成為開顯，使不在視野中的進入視野中。如何？他想要使自己或他人即使被遮蔽或在遠處也能被看見時，從基礎禪那出定后，思惟"愿這黑暗處成為光明"，或"愿這遮蔽處成為開顯"，或"愿這不在視野中的進入視野中"後作準備，如前所說方式決意，與決意心一起即如所決意。其他在遠處的人也能看見。自己想看時也能看見。

1. 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.

我來將這段巴利文直譯成簡體中文： 388. 這種神變曾被誰做過？被世尊做過。世尊受小善覺邀請，乘坐毗首羯磨所化現的五百高樓，從舍衛城到七由旬內的沙祇城時，決意使沙祇城居民能看見舍衛城居民，舍衛城居民也能看見沙祇城居民。在城中央降落時，把大地分成兩半直至阿鼻地獄，把虛空分成兩半直至梵天界給人看見。 這也可以用天界降下來說明。據說世尊施展雙神變后，使八萬四千眾生從束縛中解脫，思惟過去諸佛在雙神變結束後去了哪裡，見到他們去了忉利天界。於是一隻腳踏在地面上，另一隻腳放在雙山之上，再把前腳提起踏在須彌山頂，在那裡的黃金石板上度過雨季安居，對集會的一萬個世界的天神從開始講述阿毗達摩。在乞食時間，他化現一個佛陀。那[化現佛]說法。世尊嚼了龍樹牙籤，在無熱池洗臉，在北俱盧洲托缽，在無熱池邊受食。舍利弗長老去到那裡禮敬世尊。世尊給長老今天說了多少法的要點。如是三個月不間斷地講述阿毗達摩。聽后八千俱胝天神證悟法。 在雙神變聚集的十二由旬的眾人想見到世尊才離去，就駐紮下來。小給孤獨長者供養他們一切所需。人們爲了知道世尊在哪裡請求阿那律長老。長老增大光明，以天眼見到世尊在那裡度過雨季安居就告訴他們。 他們爲了禮敬世尊請求大目犍連長老。長老就在眾人中間潛入大地，穿過須彌山，在如來足下禮敬世尊的雙足后浮現出來對世尊說："尊者，閻浮提的居民說要禮敬世尊的雙足見到[世尊]才離去。"世尊說："目犍連，現在你的長兄法將軍在哪裡？""尊者，在僧伽施城。""目犍連，想見我的人明天來僧伽施城，我明天大自恣滿月布薩日將降臨僧伽施城。""是的，尊者。"長老禮敬十力[世尊]后從來路返回到人們那裡。他決意在來去時讓人們能看見他。在這裡大目犍連長老施展了顯現神變。

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.

1. 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.

我來將這段巴利文直譯成簡體中文： 他這樣來后告知那訊息說："不要認為遠，吃過早飯就出發。"世尊告訴天帝釋："大王，明天我要去人間。"天王命令毗首羯磨："孩子，明天世尊想去人間，造三道階梯，一道金製，一道銀製，一道寶石製。"他就這樣做了。世尊第二天站在須彌山頂觀看東方世界，無數千個世界顯現為一片空地。如東方一樣，在西方、北方、南方也都看到一切顯現。下至阿鼻地獄，上至色究竟天都看到。 據說那天稱為世界開顯日。人也能看見天神，天神也能看見人。在那裡人不往上看，天神不往下看，大家都面對面看見對方。世尊從中間寶石階梯下來，六慾界天神從左邊金階梯，凈居天和大梵天從右邊銀階梯[下來]。天王拿著缽和衣，大梵天[持著]三由旬的白傘，善夜天[持]拂塵扇，五髻乾闥婆子拿著三伽浮多長的木蘋果琵琶下來供養如來。那天看見世尊后沒有一個眾生不生起想成佛的願望。這裡世尊施展了顯現神變。 而且在銅色洲（斯里蘭卡）的達朗迦羅住的法授長老也在提薩大寺的塔院中坐著，講"諸比丘，具足三法的比丘修行無過失行道"的無過失經時，向下揮扇，直到阿鼻地獄成為一片空地。然後向上揮，直到梵天界成為一片空地。長老以地獄之怖威嚇，以天界之樂引誘而說法。有些成為須陀洹，有些成為斯陀含、阿那含、阿羅漢。 389. 想要隱匿時，使光明成為黑暗，使非遮蔽成為遮蔽，使在視野中的成為不在視野中。如何？他想要使自己或他人即使不被遮蔽或在近處也不能被看見時，從基礎禪那出定后，思惟"愿這光明處成為黑暗"，或"愿這非遮蔽處成為遮蔽"，或"愿這在視野中的成為不在視野中"後作準備，如前所說方式決意。與決意心一起即如所決意。其他在近處的人也看不見。自己不想看時也看不見。

1. 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).

2. 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);

我來將這段巴利文直譯成簡體中文： 390. 這種神變曾被誰做過？被世尊做過。世尊使耶舍良家子即使坐在近處他的父親也看不見。同樣，[世尊]在一百二十由旬處迎接大劫賓，使他住于阿那含果，使他的一千大臣住于須陀洹果，當跟隨而來的有千名女眷的阿諾佳天女來到坐在近處時，使她不能看見與眾人在一起的國王，當她問"尊者，你們看見國王嗎？"時，[世尊]說："你尋找國王好呢？還是[尋找]自己好？"她說"尋找自己，尊者"後坐下，[世尊]為她如是說法，使她與千名女人住于須陀洹果，大臣們[住于]阿那含果，國王[住于]阿羅漢果。而且在來到銅色洲（斯里蘭卡）那天，摩噠長老也做了使國王看不見與自己一起來的其他人的[神變]。 391. 而且一切顯明的神變稱為顯現。不顯明的神變稱為隱匿。其中在顯明的神變中，神通和有神通者都顯現。這應以雙神變來說明。因為在那裡"此處如來作不共聲聞的雙神變。上半身放出火聚，下半身流出水流"，如是兩者都顯現。在不顯明的神變中只顯現神通，不顯現有神通者。這應以摩訶伽經和梵天邀請經來說明。因為在那裡只顯現具壽摩訶伽和世尊的神通，不顯現有神通者。 如說： "坐在一旁的質多居士對具壽摩訶伽這樣說：'善哉！尊者，請尊者摩訶伽顯示上人法神變。''那麼居士，你在走廊上鋪設上衣和放置一束草。''是的，尊者。'質多居士答應具壽摩訶伽后在走廊上鋪設上衣和放置一束草。這時具壽摩訶伽進入精舍，作如是神通行，使火焰從棕櫚樹縫和門縫出來焚燒草束而不焚燒上衣。" 又如說： "這時，諸比丘，我作如是神通行：'這樣梵天、梵天眾、梵天眷屬將聽到我的聲音但看不見我。'隱身後說此偈： '我見有中怖畏，及求有非有者， 不讚任何有，不取著喜愛。'"

1. 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.

我來將這段巴利文直譯成簡體中文： 392. "穿過墻壁、圍墻、山嶽,不受阻礙地行走,如在虛空中"，這裡"穿過墻壁"是說另一邊墻壁,即墻壁的另一面。其他[詞]也是這樣解釋。"墻壁"是房屋墻壁的同義語。"圍墻"是房屋、精舍、村落等的圍繞墻。"山嶽"是土山或石山。"不受阻礙"是不粘著。"如在虛空中"是如同在虛空中。想要這樣行走的人應進入虛空遍定后出定,思惟墻壁或圍墻或須彌山、輪圍山等任一山嶽,作準備后決意"成為虛空"。即成為虛空。對想向下去的人,或想向上去的人成為空洞,對想穿透而去的人成為孔洞。他在那裡不受阻礙地行走。 三藏小無畏長老在這裡說："朋友,入虛空遍定有什麼目的?想化現象馬等時難道[要]入象馬等遍定嗎?難道在任何遍處作準備后八定自在不就足夠了嗎?想要什麼就成為什麼。"諸比丘說："尊者,經文中只提到虛空遍,所以這必須要說。"這裡是經文: "本來是虛空遍定的獲得者。思惟穿過墻壁、圍墻、山嶽。思惟后以智決意'成為虛空'。成為虛空。他穿過墻壁、圍墻、山嶽不受阻礙地行走。如本來無神通的人在無遮蔽、無圍繞處不受阻礙地行走,同樣這位得心自在的有神通者穿過墻壁、圍墻、山嶽不受阻礙地行走,如在虛空中。" 如果這位比丘決意後行走時中間出現山嶽或樹木,是否要再入定決意?沒有過失。再入定決意就像在親教師前受依止一樣。這位比丘因為已決意"成為虛空"所以就成為虛空。以先前決意的力量,中間不可能出現其他由時節所生的山嶽或樹木。但對其他有神通者所化現的,最初的化現力量大。另一個應從那之上或之下走。 393. "在地中浮沉"，這裡"浮"是說浮起。"沉"是沉入。浮和沉叫做浮沉。想要這樣做的人應入水遍定后出定,限定"在這麼大範圍內地成為水"後作準備,如前所說方式決意。與決意同時在所限定的地方地即成為水。他在那裡作浮沉。這裡是經文: "本來是水遍定的獲得者。思惟地。思惟后以智決意'成為水'。成為水。他在地中作浮沉。如本來無神通的人在水中作浮沉,同樣這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.

我來將這段巴利文直譯成簡體中文： 3.11. 不僅是浮沉,在洗浴、飲水、洗臉、洗物等,想做什麼就做什麼。不僅是水,對酥油、油、蜜、糖漿等,想要什麼就思惟"這個這個成為這麼多"後作準備決意,即如所決意。若取出放入容器中,酥油仍是酥油。油等仍是油等。水仍是水。他在那裡想沾濕就沾濕,不想沾濕就不沾濕。那地只對他成為水,對其他人仍是地。在那裡人們步行,乘車等行走,也做耕作等。如果他想要對他們也成為水,就會成為水。但超過限定的時間后,除了本來在缸、池等中的水外,其餘限定處就成為地。 394. "在水上不分開",這裡踩下去會沉的水叫做"分開"。相反的是"不分開"。想要這樣行走的人應入地遍定后出定,限定"在這麼大範圍內水成為地"後作準備,如前所說方式決意。與決意同時在所限定處水即成為地。他在那裡行走。這裡是： "本來是地遍定的獲得者。思惟水。思惟后以智決意'成為地'。成為地。他在不分開的水上行走。如本來無神通的人在不分開的地上行走,同樣這位得心自在的有神通者在不分開的水上行走,如在地上。" 不僅是行走,想要什麼威儀就作什麼威儀。不僅是作地,對寶石、黃金、山嶽、樹木等,想要什麼就如前所說方式思惟決意,即如所決意。那水只對他成為地,對其他人仍是水,魚、龜和水鳥等隨意遊行。如果他想要對其他人也使其成為地,就會成為[地]。但超過限定的時間后就仍是水。 395. "結跏趺行走"是以結跏趺坐姿行走。"有翼鳥"是有翅膀的鳥。想要這樣做的人應入地遍定后出定,如果想坐著走,應限定結跏趺坐大小的地方作準備,如前所說方式決意。如果想躺著走就[限定]床大小,如果想步行就[限定]道路大小,這樣限定適當的地方后如前所說方式決意"成為地",與決意同時即成為地。這裡是： "在虛空中也結跏趺行走,如有翼鳥。本來是地遍定的獲得者,思惟虛空。思惟后以智決意'成為地'。成為地。他在虛空、空中經行、站立、坐下、臥下。如本來無神通的人在地上經行...乃至...臥下,同樣這位得心自在的有神通者在虛空、空中經行...乃至...臥下。"

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.

1. 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.

我來將這段巴利文直譯成簡體中文： 3.11. 想要在虛空中行走的比丘也必須獲得天眼。為什麼？中間會有由時節所生的山嶽樹木等，或龍鳥等因嫉妒而化現，爲了看見它們。看見它們后應該做什麼？應入基礎禪那出定後作"成為虛空"的準備后決意。長老則說："朋友，入定有什麼目的？難道他的心不是已經專注了嗎？因此他決意什麼地方'成為虛空'，就成為虛空。"雖然他這樣說，但仍應按照穿墻神變中所說的方式修習。 而且爲了在適當處下降此人也必須獲得天眼，因為如果他在不適當的浴場或村門下降，會被大眾看見。因此以天眼觀察后避開不適當處在適當處下降。 396. "這些如此大神通、如此大威力的日月，他用手撫摸、觸控"，這裡日月在四萬二千由旬高處執行故為大神通，在三洲于同一剎那照明故為大威力。或以如是上行、照明為大神通，以此為大威力。"撫摸"是掌握或在某處觸碰。"觸控"是如鏡面般四處撫摸。這神通由通過智基礎禪那而成就，這裡沒有遍定的限制。因為這在《無礙解道》中說： "這些日月...乃至...觸控，此處這位得心自在的有神通者思惟日月，思惟后以智決意'在手掌範圍內'。即在手掌範圍內。他或坐或臥用手撫摸、觸控日月。如本來無神通的人撫摸、觸控在手掌範圍內的某個形體，同樣這位有神通者...乃至...觸控。"

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.

我來將這段巴利文直譯成簡體中文： 3.12. 如果他想去撫摸，就去撫摸。如果想坐著或臥著在這裡撫摸，就決意"在手掌範圍內"，以決意力使[日月]如脫離莖的棕櫚果一樣來到手掌範圍內而撫摸，或伸長手[撫摸]。伸長時是有執取的[身體]增長還是無執取的[增長]？依靠有執取的，無執取的增長。 這裡三藏小龍長老說："朋友，有執取的[身體]難道不能小能大嗎？當比丘從棕櫚樹孔等出來時，有執取的[身體]不是變小嗎？當他化現大身體時，不是變大嗎？如大目犍連長老。" 降伏難陀優波難陀龍王的故事： 據說有一次給孤獨居士聽了世尊說法后邀請說："尊者，明天請與五百比丘一起在我家受食"后離開。世尊默然接受后度過那日剩餘時間和夜分，在黎明時分觀察十千世界。這時名為難陀優波難陀的龍王出現在他的智慧前。世尊思惟"這龍王出現在我的智慧前，他是否有[解脫]近依？"思惟后見到"他是邪見者，對三寶不信"后思惟"誰能使他脫離邪見？"見到大目犍連長老。 天亮后做完身體整理后告訴具壽阿難："阿難，告訴五百比丘如來要去天界遊行。"那天難陀優波難陀的飲宴處被裝飾。他坐在天寶座上，有天白傘遮蓋，被三種舞者和龍眾圍繞，觀看擺在天器中的食物飲料。這時世尊讓龍王能看見，從他的帷幕頂上與五百比丘一起朝忉利天界而去。 那時難陀優波難陀龍王生起這樣的惡見："這些禿頭沙門竟然從我們上面的住處進出天神的忉利天宮，從今以後我不允許他們抖落足塵在我們頭上而行。"[他]起身去須彌山腳，捨棄那個身體后以蛇身盤繞須彌山七圈，上面張開頭蓋，以倒轉的頭蓋覆蓋忉利天宮使[它]不見。 這時具壽護國對世尊說："尊者，以前站在這裡時我看見須彌山，看見須彌山的環繞，看見忉利天，看見勝殿，看見勝殿上的旗。尊者，現在什麼因什麼緣使我既看不見須彌山...乃至...看不見勝殿上的旗？""護國，這名為難陀優波難陀的龍王對你們發怒，以蛇身盤繞須彌山七圈，用頭蓋遮蔽上面，造成黑暗而住。""尊者，我來降伏他。"世尊不允許。這時具壽跋提耶、具壽羅睺羅等所有比丘都依次起來[請求]。世尊不允許。

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.

我來將這段巴利文直譯成簡體中文： 最後大目犍連長老說："尊者，我來降伏他。"世尊允許："目犍連，去降伏吧。"長老舍棄自身，化現大龍王身，以蛇身盤繞難陀優波難陀十四圈，將自己的頭蓋置於他的頭蓋上，與須彌山一起擠壓。龍王噴煙，長老也[說]"不只你身上有煙，我也有"而噴煙。龍王的煙不妨害長老，但長老的煙妨害龍王。然後龍王噴火，長老也[說]"不只你身上有火，我也有"而噴火。龍王的火不妨害長老，但長老的火妨害龍王。龍王想"這個[人]用須彌山擠壓我還噴煙噴火"后問"喂，你是誰？"[長老答]"難陀，我是目犍連。""尊者，請以比丘身現。" 長老舍棄那個身體后從右耳孔進入從左耳孔出來，從左耳孔進入從右耳孔出來，同樣從右鼻孔進入從左鼻孔出來，從左鼻孔進入從右鼻孔出來。然後龍王張開口，長老從口進入在腹內東西經行。世尊說："目犍連，留意，這龍有大神通。"長老說："尊者，我已修習、多修四神足，使成乘具、基礎，確立、熟習、善修。尊者，不要說難陀優波難陀，我能降伏百千百千個像難陀優波難陀這樣的龍王。" 龍王想"他進來時我沒看見，現在他出來時我要把他夾在牙齒間咬碎"后說"尊者出來吧，不要在腹內來回經行妨害我。"長老出來站在外面。龍王見"這就是他"後放出鼻息。長老入第四禪，風連他的毛孔都不能動。據說其他比丘從開始就能作一切神變，但到這一步不能如此迅速入定，所以世尊不允許他們降伏龍王。 龍王想"我連這沙門的毛孔都不能以鼻息動搖，這沙門有大神通。"長老舍棄身體化現金翅鳥身，顯示金翅鳥之風追趕龍王。龍王捨棄那身體化現青年身說"尊者，我歸依您"頂禮長老足。長老說"難陀，導師來了，來吧我們去"后降伏龍王，使他無毒后帶他去見世尊。龍王頂禮世尊說"尊者，我歸依您。"世尊說"龍王，愿你快樂"后與比丘僧團一起去給孤獨[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.

我來將這段巴利文直譯成簡體中文： 給孤獨[居士]說："尊者，為什麼來得這麼晚？""目犍連和難陀優波難陀有一場戰鬥。""尊者，誰勝誰負？""目犍連勝，難陀負。"給孤獨[說]："尊者，請世尊允許我連續七天供養食物，我要七天向長老表示敬意"后七天對以佛為首的五百比丘作大供養。因此關於在這降伏難陀優波難陀時所化現的大身體說"當他化現大身體時成為大的，如大目犍連長老。"雖然這樣說，[但]諸比丘說依靠有執取的，只有無執取的增長。這裡這才是合理的。 他這樣做不只是撫摸日月。如果想要，可使[日月]成為腳凳而置腳，成為椅子而坐，成為床而臥，成為靠板而倚靠。不只一人如此，另一人也如此。即使數十萬比丘這樣做，也對他們每一個如是成就。日月的執行和照明也仍是如此。如在千個缽中裝滿水，所有缽中都顯現月輪，而月的執行和照明仍是自然的。這神變也是如此譬喻。 397. "乃至梵世"是以梵世為界限。"以身自在"是在那梵世以身自在。其義應隨經文了知。這裡這是經文： "乃至梵世以身自在是：如果這位得心自在的有神通者想去梵世，即使遠處也決意'成為近處'，即成為近處。即使近處也決意'成為遠處'，即成為遠處。即使多也決意'成為少'，即成為少。即使少也決意'成為多'，即成為多。以天眼見那梵天的色。以天耳界聞那梵天的聲。以他心智知那梵天的心。如果這位得心自在的有神通者想以可見身去梵世，以身轉變心，以身決意心，以身轉變心、以身決意心后，進入樂想和輕想，以可見身去梵世。如果這位得心自在的有神通者想以不可見身去梵世，以心轉變身，以心決意身，以心轉變身、以心決意身後，進入樂想和輕想，以不可見身去梵世。他在那梵天前化現意所成、具一切支分或五支分、諸根完具的色。如果這位有神通者經行，所化現者也在那裡經行。如果這位有神通者站立、坐下、臥下，所化現者也在那裡臥下。如果這位有神通者噴煙、噴火、說法、問問題、回答問題，所化現者也在那裡回答問題。如果這位有神通者與那梵天一起站立、交談、討論，所化現者也在那裡與那梵天一起站立、交談、討論。因為這有神通者做什麼，所化現者也做那個。"

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.

我來將這段巴利文直譯成簡體中文： 3.12. 這裡"即使遠處也決意'成為近處'"是從基礎禪那出定后思惟遠處的天界或梵界"成為近處"。思惟後作準備再入定后以智決意"成為近處"，即成為近處。其他句子也是這種方式。 這裡誰把遠處變成近處？世尊。因為世尊在雙神變結束時去天界時，使由乾陀羅山和須彌山成為近處，從地面將一足置於由乾陀羅山，將第二[足]置於須彌山頂。還有誰做？大目犍連長老。長老使從舍衛城吃完飯後出來的十二由旬眾，縮短三十由旬的僧迦舍城(今烏塔闊里)道路，立刻到達。 而且在楞伽島(今斯里蘭卡)的小海長老也做了。據說在饑荒時期七百比丘一大早來到長老處。長老思考"這麼多比丘哪裡能乞食？"觀察整個楞伽島都看不到，見到"在彼岸的華氏城(今巴特那)會有"后，讓比丘們拿好缽衣說"來吧朋友們，我們去乞食"后縮短地[距]去了華氏城。比丘們問"尊者，這是什麼城？""朋友們，是華氏城。""尊者，華氏城很遠啊。""朋友們，名為大長老者能使遠處成為近處。""尊者，大海在哪裡？""朋友們，難道你們不是越過中間一條藍色水溝來的嗎？""是的，尊者。但大海是很大的。""朋友們，名為大長老者能使大的成為小的。" 如這位[長老]，帝須達多長老也在傍晚洗浴后穿好上衣，當生起"我要禮敬大菩提樹"的心時使[遠處]成為近處。 誰把近處變成遠處？世尊。因為世尊對自己和鴦掘摩羅;

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.

我來將這段巴利文直譯成簡體中文： 2.348. 在自己和鴦掘摩羅之間使近處成為遠處。 那麼誰使多變成少？大迦葉長老。據說在王舍城節日時，五百少女拿著月餅去過節，見到世尊時什麼也沒給。但見到後面來的長老時說"我們的長老來了，我們要給餅"后全都拿著餅去長老處。長老取出缽，使全部[餅]只成為一缽的量。世尊等待長老而坐在前面。長老帶去給了世尊。 而在吝嗇長者的故事中大目犍連長老使少變成多，在烏鴉施食的故事中世尊[也是]。據說大迦葉長老以七日入定度過後為幫助貧窮者，站在名為烏鴉施食的窮人家門。他的妻子見到長老后將給丈夫煮的無鹽酸粥倒入缽中。長老拿去放在世尊手中。世尊決意使其足夠大比丘僧團[食用]。用一缽帶來的[粥]足夠所有人。烏鴉施食也在第七天獲得長者地位。 不只是使少變多，對甜的變不甜、不甜的變甜等，有神通者想要什麼，一切都成就。如名為大阿耨羅長老見到許多比丘托缽后只得到乾飯在恒河岸坐著吃，決意恒河水為醍醐后給沙彌們訊號。他們用碗取來給比丘僧團。大家都以甜的醍醐吃[飯]。 "以天眼"是就站在這裡增大光明見那梵天的色。就站在這裡聽見他說話的一切聲音。知[其]心。"以身轉變心"是以所生身的力量轉變心。取基礎禪那心放在身上。使隨身行動遲緩。因為身的行動是遲緩的。"進入樂想和輕想"是以基礎禪那所緣的神通心俱生的樂想和輕想進入、進去、觸及、到達。樂想是與舍相應的想。因為舍被說為寂靜樂。又因為那想解脫于蓋和尋等對礙，應知也是輕想。當他進入時，所生身也如棉絮般輕快。他以如此如被風吹的棉絮般輕快的可見身去梵世。這樣去時如果他想，以地遍力在虛空中化現道路步行而去。如果想，以風遍力決意風如棉絮般隨風而去。而且這裡想去是主要的。"因為有想去"時如此作心決意者為決意力所推動而可見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.

我來將這段巴利文直譯成簡體中文： "以心轉變身"是取身放在心上。使隨心行動迅速。因為心的行動是迅速的。"進入樂想和輕想"是以色身所緣的神通心俱生的樂想和輕想進入。其餘應如前所說理解。這只是心的行動。這樣以不可見身去時，當被問"是在那決意心的生時去，還是住時或滅時去？"長老說在三時都去。"是他自己去還是派遣所化現者去？"隨意而做。但這裡只說到他自己去。 "意所成"是由決意意而化現故為意所成。"諸根完具"是就眼耳等的形狀而說。但在所化現色中沒有稱為凈色的。"如果這位有神通者經行，所化現者也在那裡經行"等一切是就聲聞所化現者而說。但佛所化現者做世尊所做的一切。按世尊的意願也做其他的。這裡有神通者就站在這裡以天眼見色，以天耳界聞聲，以他心智知心，不只如此稱為以身自在。他就站在這裡與那梵天一起站立、交談、討論，也不只如此稱為以身自在。他"即使遠處也決意'成為近處'"等決意，也不只如此稱為以身自在。他以可見或不可見身去梵世，也不只如此稱為以身自在。他如"在那梵天前化現色"等方式所說方法，如此稱為以身自在。這裡其餘是為顯示以身自在的前分而說。這首先是決意神通。 398. 變化和意所成[神通]有這區別。首先作變化時"他捨棄本來色顯現童子色，或顯現龍色，或顯現金翅鳥色，或顯現阿修羅色，或顯現因陀羅色，或顯現天色，或顯現梵天色，或顯現海色，或顯現山色，或顯現獅色，或顯現虎色，或顯現豹色，或顯現象，或顯現馬，或顯現車，或顯現步兵，或顯現各種軍隊陣列"，這樣所說童子色等中想要什麼就決意什麼。決意時從地遍等任一所緣的通智基礎禪那出定后思惟自己的童子色。思惟后在準備結束時再入定出定后應決意"我成為如是形狀的童子"。以決意心同時成為童子如提婆達多。一切處都是這方法。 而"或顯現象"等這裡是就外在顯現象等而說。其中不應決意"我成為象"而應決意"成為象"，對馬等也是這方法。這是變化神通。

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.

1. Abhiññāniddeso

Dibbasotadhātukathā

1. Idāni dibbasotadhātuyā niddesakkamo anuppatto. Tattha tato parāsu ca tīsu abhiññāsu so evaṃ samāhite cittetiādīnaṃ (dī. ni.

我來將這段巴利文直譯成簡體中文： 399. 而想作意所成時，從基礎禪那出定後首先思惟身後如前所說方式決意"成為中空"，即成為中空。然後思惟在其內部的另一個身後作準備，如前所說方式決意，在其內部有另一個身。他像從文竹抽出芯、從鞘抽出劍、從籃抽出蛇那樣抽出它。因此說："這裡比丘從這個身體化現另一個身體，有色、意所成、具一切肢分、諸根完具。就像有人從文竹抽出芯，他這樣想'這是文竹這是芯，文竹是一個芯是另一個，但芯是從文竹抽出'"等。這裡因為如芯等與文竹等相似，為顯示意所成色也與有神通者相似而說這些譬喻。這是意所成神通。 如此為善人的歡喜而造的清凈道論中 名為神通差別的 第十二品 13.通智解說 天耳界說 400. 現在到了天耳界的解說次序。其中對後面三種通智中的"如是心定..."等的[解釋];

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.

我來直譯這段巴利文： 1.240 意義)應當按已說的方法來理解。在此我們只解釋一切處的特殊之處。其中"以天耳界"，此處"天"是因為與天相似。因為諸天由於善業所生，不被膽汁、痰、血等所障礙，由於遠離諸垢染，即使遠處的所緣也能接受，這是天耳凈界。這比丘也是由精進修習力所生的智耳界，與天耳相似，所以稱為天。又因為依天住而獲得，自己依止天住，所以稱為天。以聞義、無命義為耳界。又因為能行耳界之作用，猶如耳界，所以稱為耳界。以此天耳界。 "清凈"即是極其清凈、無垢染。"超越人界"即超越人的範圍而聞聲，超越了人的肉耳界而安住。"聽聞兩種聲音"即聽聞兩種聲音。哪兩種？即天與人的聲音，是說諸天與諸人的聲音。由此應知是部分遍滿。"遠處與近處"即遠處乃至他世界的聲音，以及近處乃至依止自身的微小生物之聲音，都能聽聞。由此應知是無餘遍滿。 如何生起此天耳界？彼比丘入住神通基礎禪定后出定，以遍作定心首先注意自然聽聞範圍內遠處的粗顯聲音，如林中獅子等的聲音。寺院中的犍稚聲、鼓聲、貝聲、沙彌與年輕比丘們全力誦經的聲音、說平常話時的"尊者啊、賢友啊"等聲音、鳥聲、風聲、足音、沸騰水的嘶嘶聲、在陽光下曬乾的棕櫚葉的聲音、昆蟲螞蟻等的聲音，如是從一切粗顯聲音開始，逐漸注意微細聲音。他應當作意東方聲音的聲相。然後是西方、北方、南方、下方、上方、東南方、西南方、西北方、東北方的聲音聲相。應當作意粗顯與微細聲音的聲相。這些聲音對於平常心也變得明顯，對於遍作定心則更加明顯。 當他如是作意聲相時，現在天耳界將要生起，以彼等聲音之一為所緣，生起意門轉向。彼滅后，生起四或五速行心，其中前三或四個名為遍作、近行、隨順、種姓，是欲界心，第四或第五是安止心，是第四禪的色界心。其中與此安止心一起生起的智，應知即是天耳界。此後即安住于彼耳界。為使其有力，應當限定"我在這個範圍內聽聞聲音"，從一指寬開始增長。然後以二指、四指、八指、一掌、一肘、內室、門廊、寺院、村落範圍等方式，直至世界邊際或更遠，都應一一限定而增長。

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

我來將這段巴利文直譯成簡體中文： "如是已獲得神通者，即便不再進入作為基礎的禪定，也能僅憑神通智慧聽到在基礎禪定所觸及範圍內的聲音。這樣聽聞時，假使從梵天界傳來螺貝、鼓、小鼓等聲音混為一片喧雜聲，若想要分辨這些聲音，他能夠清楚辨別'這是螺貝聲，這是鼓聲'。" 天耳界論終。 他心智論 註：這是直譯，保持了原文的句式結構。其中"梵天界"(brahmalokā)是佛教宇宙觀中的一界，保留原稱。

1. 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

1. Pubbenivāsānussatiñāṇakathāyaṃ pubbenivāsānussatiñāṇāyāti (dī. ni.

我來將這段巴利文直譯成簡體中文： 401. 他心智論中，"爲了他心智"這裡，"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"。"爲了那個目的"是這樣說的。"其他眾生"即除去自己之外的其餘眾生。"其他補特伽羅"與此同義。採用不同措辭是爲了適應所化眾生並展現教說的優美。"以心知心"即以自己的心知道他們的心。"遍知了知"即是完全了知並依照有貪等各種情況來了知。 如何生起這種智慧呢？這是依靠天眼而成就的，這是它的預備。因此，比丘應當增長光明，以天眼見到他人心臟所依託的血液的顏色后，應當尋求其心。因為當生起喜心時，其色如榕樹熟果般紅；當生起憂心時，其色如蒲桃熟果般黑；當生起舍心時，其色如清凈的芝麻油。因此，他見到他人心臟血液的顏色后，應當尋求："這種色是喜根所生，這種是憂根所生，這種是舍根所生"，如此修習他心智直到成就。當這樣成就后，他能依次了知一切欲界心、色界心、無色界心，從一心至另一心，即使不見心臟也能了知。註釋書中也說："在無色界想知他人之心者，他見誰的心臟色，觀察誰的根的變化？誰都不用見。這是具神通者的境界，即他思維任何地方的心，就能知道十六種心。這裡說的是未作專注修習者的情況。" 關於"有貪心"等，應當了知：八種俱貪心稱為有貪心，其餘四界的善心和無記心為離貪心。兩種憂心和疑心、掉舉心這四種心不包含在這對中。有些長老則把這些也包括在內。兩種憂心稱為有嗔心，一切四界善心和無記心為離嗔心。其餘十種不善心不包含在這對中。有些長老則把這些也包括在內。 關於"有癡、離癡"，就個別補特伽羅而言，只有俱疑和掉舉二心為有癡心。然而由於癡存在於一切不善中，應當了知十二種不善心都是有癡心，其餘為離癡心。隨昏沉睡眠轉的是昏昧心，隨掉舉轉的是散亂心。色界、無色界心是廣大心，其餘是非廣大心。一切三界心是有上心，出世間心是無上心。已達近行定和安止定的是等持心，兩者都未達到的是不等持心。已達到斷除、鎮伏、正斷、寂止、出離五種解脫的是解脫心，未達到這五種解脫的應當了知是未解脫心。如是獲得他心智的比丘能了知一切種類的"有貪心......乃至......未解脫心是未解脫心"。 他心智論終。 宿住隨念智論 402. 在宿住隨念智論中，爲了宿住隨念智[繼續]

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.

我來將這段巴利文直譯成簡體中文： 1.244) 爲了在宿住隨念中的智慧。"宿住"即是過去生中已經居住過的諸蘊。"已居住"是指已經經歷、體驗過，在自己相續中生起后滅去的。或者是已居住的諸法。"已居住"是指以境界住所而住，為自己的識所了知、確定的，或者在如斷輪迴者的隨念等情況下，為他人識所了知的，這些只有諸佛才能獲得。"宿住隨念"是指以此念來隨念宿住，這就是宿住隨念。"智"是與此念相應的智慧。如是說"爲了宿住隨念智"即是爲了獲得、證得此智。 "種種"即是多種，或者是以多種方式運作、描述的意思。"宿住"即是從緊接著的過去生開始，在彼彼處所住過的相續。"隨念"即是隨著諸蘊的次第或者死生相續而一再追憶。此宿住有六種人能隨念：外道、普通聲聞、大聲聞、上首聲聞、辟支佛、佛陀。 其中，外道只能隨念四十劫，不能超過那個。為什麼？因為智慧薄弱。因為他們缺乏名色分別，所以智慧薄弱。普通聲聞能隨念百劫乃至千劫，因為智慧強大。八十大聲聞能隨念十萬劫。兩位上首聲聞能隨念一阿僧祇又十萬劫。辟支佛能隨念二阿僧祇又十萬劫。因為這是他們的誓願所致。而諸佛則沒有限量。 外道只能記憶諸蘊的次第，離開次第就不能依死生相續而記憶。因為他們像盲人一樣不能到達想去的地方。如同盲人不能放開手杖而行走，他們也不能離開諸蘊的次第而記憶。普通聲聞既能依諸蘊次第隨念，也能依死生相續轉移。八十大聲聞也是如此。但兩位上首聲聞則不需要依諸蘊次第，他們見一世的死後即見其投生，再見另一世的死後見其投生，如此只依死生相續而轉移前進。辟支佛也是如此。 諸佛既不需要依諸蘊次第，也不需要依死生相續而轉移。因為在許多俱胝劫中，無論上下，他們想知道哪個地方，那裡就變得明顯。因此，他們能將許多俱胝劫如同省略文一般壓縮，隨意進入任何處所，如獅子躍進般前行。當他們如此前行時，他們的智慧就像經過修習箭術的善射手般，射出的箭不會被中間的樹木藤蔓所阻礙而正中目標，不會粘著，不會偏離，同樣地不會粘著于中間的諸生，不會偏離，不粘著不偏離地正取所欲之處。 在這些能隨念宿住的眾生中，外道的宿住觀現起如螢火光明，普通聲聞如燈光明，大聲聞如火炬光明，上首聲聞如藥星光明，辟支佛如月光明，諸佛則現起如具有千光芒的秋季太陽輪。

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.

我來直譯這段巴利文： 外道們憶念前世，就像盲人用杖頭摸索前進。一般聲聞憶念前世，就像走在木板橋上。大聲聞憶念前世，就像走在腿高的橋上。上首聲聞憶念前世，就像走在車架橋上。辟支佛憶念前世，就像走在寬闊的步行大道上。諸佛憶念前世，就像走在寬闊的車道上。 在這個論題中，是指聲聞們憶念前世。因此說"憶念"是指隨著蘊的次第、或隨著死生相續，一再追隨而憶念。

1. 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.

這是完整的中文直譯： 因此，想要如此憶念的初學比丘，在飯後回來托缽，前往隱居處獨處，次第進入四禪，從作為神通基礎的第四禪出定后，應當觀察最後的坐姿。從那時起，應當按照逆序回憶整日夜的所作：鋪設座位、進入住處、收藏缽與衣、用餐時間、從村中返回時間、在村中托缽的時間、進入村莊托缽的時間、從精舍出發的時間、禮敬塔院菩提院的時間、洗缽的時間、接受缽的時間、從接受缽到漱口的所作、黎明時分的所作、中夜的所作、初夜的所作。這樣按照逆序回憶整日夜的所作。這些對於平常心也是清晰的，對於入定預備心就更加清晰了。 如果在這些中有什麼不清晰的，應當再次進入基礎禪定后出定觀察。這樣就會像燈照亮一樣清晰。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、乃至一年的所作都應當觀察。用這個方法，十年、二十年，直到今生的結生，都應當這樣觀察，直到前世死亡剎那所生起的名色。因為智慧的比丘能夠在第一次就超越結生，使死亡剎那的名色成為所緣。 因為前世的名色完全滅盡而另一個生起，所以這個階段對於智慧淺薄者就像深暗處一樣難以看清。即便如此，也不應放棄說"我無法超越結生，使死亡剎那所生起的名色成為所緣"。應當一再進入那個基礎禪定，從中出定后一再觀察那個階段。 這就像強壯的人爲了獲取重閣屋頂梁而砍伐大樹，僅僅砍斷枝葉時，斧刃變鈍而無法砍斷大樹，他並不放棄，而是前往鐵匠鋪磨利斧頭，返回繼續砍伐，若再次變鈍，又如此磨利后砍伐。他這樣砍伐，因為已砍的不必再砍，未砍的繼續砍，不久就能使大樹倒下。同樣地，從基礎禪定出定，不再觀察之前已觀察過的，只觀察結生，不久就能超越結生，使死亡剎那所生起的名色成為所緣。這個道理也可以用劈木板、拔頭髮等譬喻來說明。

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).

1. 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.

我來直譯這段巴利文： 其中，從最後坐姿開始直到結生作為所緣而生起的智，不是稱為宿住智。那是稱為預備定智。有些人也稱之為過去分智。這對於色界的不合適。當比丘超越結生，以死亡剎那所生起的名色為所緣，意門轉向心生起，當那個滅去時，以那個為所緣，四個或五個速行心生起。其餘如前所說，前面的稱為遍作等的是欲界的。最後是色界第四禪的安止心。那時與那個心一起生起的智，這就稱為宿住隨念智。以那個智相應的念，能憶念種種宿住。即是：一生、兩生......如是帶相帶標誌地憶念種種宿住。 404. 其中"一生"是指以一個結生為始、以死亡為終的一期生存所攝的蘊相續。"兩生"等也是這個道理。在"多個壞劫"等中，衰退的劫稱為壞劫，增長的稱為成劫。其中以壞劫包括了壞住劫，因為是以它為根本。以成劫包括了成住劫。這樣就包括了所說的"諸比丘，有四個不可數的劫。是哪四個？壞劫、壞住劫、成劫、成住劫"。 其中有三種壞劫：水壞劫、火壞劫、風壞劫。有三個壞劫界限：光音天、遍凈天、廣果天。 當劫被火所壞時，從光音天以下被火燒燬。當被水所壞時，從遍凈天以下被水融化。當被風所壞時，從廣果天以下被風摧毀。從廣義來說，每次都是一個佛土被毀滅。 佛土有三種：生土、威令土、境土。其中生土以一萬個世界為邊際，是如來受胎等時震動的。威令土以十億個世界為邊際，是寶經、蘊護衛、幢頂護衛、阿吒那帝護衛、孔雀護衛等這些護衛的威力所及之處。境土是無邊無量的，如說"乃至所欲"，如來想知道什麼就能知道什麼。在這三種佛土中，一個威令土被毀滅。當它被毀滅時，生土也就被毀滅了。被毀滅時是一起被毀滅，形成時也是一起形成。它的毀滅和形成應當這樣理解。

1. 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.

我來直譯這段巴利文： 405. 當劫被火所毀滅時，首先升起劫毀大云，在十億個世界中降下一場大雨。人們歡喜雀躍，取出所有種子播種。但當莊稼長到牛可啃食的高度時，就像驢叫一樣一滴也不下雨，那時雨就完全斷絕了。世尊就是針對這個說："諸比丘，有這樣的時候，很多年、很多百年、很多千年、很多十萬年天不下雨。"依賴雨水生存的眾生死後往生梵天界，以及依賴花果生存的諸天神。如此長時間過去後，各處的水逐漸枯竭，然後魚和龜也相繼死去往生梵天界，地獄眾生也是。關於這些，有人說地獄眾生在第七個太陽出現時滅亡。 沒有禪那就無法往生梵天界，這些眾生有些被饑荒所苦，有些沒有能力證得禪那，他們怎麼能往生那裡呢？是依靠在天界獲得禪那的力量。那時"經過十萬年後將有劫起"，稱為世間莊嚴的欲界諸天神披散著頭髮，淚流滿面，以手拭淚，身著紅衣，現出極為醜陋的形象，在人間遊行宣告："諸賢者，從現在起十萬年後將有劫起，這個世界將滅亡，大海將乾涸，這個大地和須彌山王將被燒燬滅亡。直至梵天界都將有世界的毀滅。諸賢者，應當修習慈心、悲心、喜心、舍心，應當侍奉母親，侍奉父親，應當尊敬家中長者。" 聽到他們的話，大多數人和地居天神生起警惕，彼此心變柔軟，行慈等善業而往生天界。在那裡享用天界的凈食后，對風遍作預備修習而獲得禪那。其他的則以後后受報業往生天界。因為沒有一個在輪迴中輪轉的眾生是沒有後后受報業的。他們也同樣在那裡獲得禪那。這樣通過在天界獲得禪那的力量，所有眾生都往生梵天界。 從雨水斷絕之後經過長時間，第二個太陽出現。這也是世尊所說的："諸比丘，有這樣的時候"七太陽經。

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.

1. 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.

我來直譯這段巴利文： 應當詳述七太陽經。當第二個太陽出現時，既無法分辨夜晚，也無法分辨白天。一個太陽升起，一個太陽落下。世界處於不間斷的太陽灼熱中。像平常的太陽中有太陽天子，在毀滅劫的太陽中沒有。在平常的太陽執行時，天空中有云層和煙霧飄動。在毀滅劫的太陽執行時，天空沒有煙雲，如同鏡面般清凈。除了五條大河外，其餘小河等中的水乾涸。 經過很長時間后，第三個太陽出現。因它的出現，大河也乾涸。 經過很長時間后，第四個太陽出現。因它的出現，雪山中大河的源頭——獅子瀑布、天鵝瀑布、耳圓池、車匠池、無熱惱池、六牙池、鳩那羅池，這七大湖泊乾涸。 經過很長時間后，第五個太陽出現。因它的出現，大海中逐漸連指節深的水也不留存。 經過很長時間后，第六個太陽出現。因它的出現，整個世界充滿煙霧。被煙耗盡水分。就像這個，十億個世界系也是如此。 經過很長時間后，第七個太陽出現。因它的出現，整個世界系連同十億個世界系成為一片火海。百由旬等高的須彌山峰崩塌消失在虛空中。那火焰升起吞沒四大王天。在那裡焚燒金宮、寶宮、玉宮后吞沒三十三天界。以此方式直到吞沒初禪地。在那裡焚燒三種梵天界后達到光音天而止。只要還有微細的有為法存在，火就不會熄滅。但當一切有為法滅盡時，就像燒盡酥油的火焰一樣，連灰燼也不留地熄滅。下方虛空與上方虛空合為一體，成為大黑暗。 406. 然後經過很長時間，大云升起，最初降下細雨。逐漸以蓮莖、杵柄、棕櫚樹幹等粗細的雨滴降下，充滿十億個世界系中所有被燒燬的地方后消失。那水被下方和四方生起的風使之凝結，變得堅實如蓮葉上的水珠。如何使如此大量的水凝結呢？是通過給予空隙。因為它在各處給予空隙。這樣被風壓縮，被使之凝結，被消減，逐漸下降。隨著水的下降，在梵天界處出現梵天界，在上方四欲界天界處出現天界。 當水降到原來大地處時，強風生起。這些風使水像密封的風箱中的水一樣無法流出而受阻。甜水減少時在上面形成地味。它具有美好的色澤，也具有香和味，如無水乳粥上的膜。 那時，較早出生在光音天梵天界的眾生，因壽命盡或福德盡而從那裡死亡往生到這裡。他們是自身發光、行於虛空中的。如長部《起源經》中所說。;

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，他們品嚐了這種地味，被貪慾所驅使，開始過度貪食。於是他們的自身光明消失了，天地陷入黑暗。他們看到黑暗就感到恐懼。 爲了驅散他們的恐懼，一個能產生光明、直徑五十由旬的日輪出現了。他們看到后歡喜雀躍說："我們重見光明了！"他們說："它為我們這些恐懼的人驅散了恐懼，帶來了光明，因此應該叫它'太陽'"，於是給它取名為"太陽"。 當太陽照亮白天后落下，他們又說："我們得到的光明又消失了"，再次感到恐懼。他們心想："如果能再得到別的光明就好了。"彷彿知曉他們的心意，一個直徑四十九由旬的月輪出現了。他們看到后更加歡喜雀躍，說："它彷彿知曉我們的心願而升起，因此應該叫它'月亮'"，於是給它取名為"月亮"。當日月出現后，星辰也隨之出現。 從那時起，人們開始辨識晝夜，漸漸地也有了月半月、季節和年份。在日月出現的同一天，須彌山、輪圍山和雪山也出現了。它們都是在二月滿月這一天同時出現的。如何出現的呢？就像煮稻米粥時，泡沫同時冒出來一樣。有些地方隆起，有些地方凹陷，有些地方平坦。同樣地，隆起的地方成為山脈，凹陷的地方成為海洋，平坦的地方成為洲陸。 當這些眾生食用地味時，漸漸地有些變得容貌美好，有些變得容貌醜陋。容貌美好的就輕視容貌醜陋的。由於他們的傲慢，地味就消失了。地皮出現了。他們又按照同樣的方式使用，地皮也消失了。地膜出現了。同樣地，地膜也消失了。然後出現了不需耕種的稻米，沒有糠秕，沒有粗殼，清凈芳香，都是白米。 之後他們有了容器。他們把稻米放在容器中，再放在石頭上，火焰自然升起把稻米煮熟。煮好的飯畫素馨花一樣潔白，不需要湯或咖喱。他們想要什麼味道，就會有什麼味道。當他們食用這種粗糙的食物后，開始產生大小便。爲了排泄，他們的身體出現了孔道，男性顯現出男性特徵，女性顯現出女性特徵。 於是女人過分注視男人，男人過分注視女人。由於他們過分注視，產生了淫慾。然後他們從事淫慾。由於從事這種不正當的行為，他們受到智者的譴責和折磨，爲了隱藏這種不正當的行為，他們建造房屋。他們住在房子里后，gradually效仿某個懶惰眾生的行為，開始儲存糧食。從那時起，稻米開始長出糠秕和粗殼，收割過的地方也不再重新生長。 他們聚集在一起悲嘆說："諸位，眾生中出現了邪惡的現象，我們以前是意生身"，如《起源經》中所說。

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.

1. 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) 應當按照前述方式詳細解說。之後他們建立界限。這時有一個眾生拿走了另一個人未給予的份額。他們訓斥他兩次，第三次就用手、土塊和棍棒打他。當偷盜、指責、妄語和暴力出現后，他們聚集在一起思考："我們應當推選一個人，他能適當地指責該指責的，譴責該譴責的，驅逐該驅逐的，我們將給他一份稻米作為報酬。" 當衆生們這樣決定時，在這個劫期，現在的世尊當時是菩薩，在那些眾生中最為端莊、最為俊美、最有威德、最具智慧，有能力執行懲罰和獎勵。他們走近他並請求他，推選他為首領。因為他被大眾推選，所以稱為"大眾認可者"（महासम्मत）；因為他是田地的主人，所以稱為"剎帝利"；因為他以正法平等地使人民愉悅，所以稱為"國王"，他以這三個名號而聞名。因為世間任何稀有之事，菩薩都是其中的最初之人，就這樣以菩薩為開始建立了剎帝利階層，隨後婆羅門等其他種姓也逐漸形成。 從毀滅劫的大云直到火焰止息，這稱為第一個無數劫，稱為"壞劫"。 從毀滅劫的火焰止息直到遍滿十萬億世界的吉祥大云，這稱為第二個無數劫，稱為"壞住劫"。 從吉祥大云直到日月出現，這稱為第三個無數劫，稱為"成劫"。 從日月出現直到再次出現毀滅劫的大云，這稱為第四個無數劫，稱為"成住劫"。這四個無數劫構成一個大劫。這就是關於火的毀滅和形成應當瞭解的內容。 當劫由水毀滅時，首先升起毀滅劫的大云，應當按照前述方式詳細解說。這裡的不同之處是：就像之前說的第二個太陽，這裡升起毀壞劫的鹹水大云。它最初降下細雨，逐漸形成大雨，充滿十萬億個世界。被鹹水觸及的地球和山脈等都溶解，水被四面八方的風托著。水從地上一直上升到第二禪天。在那裡溶解了三個梵天界，止於遍凈天。只要還有絲毫的有為法存在，它就不會停止。但是一旦征服了所有被水浸透的有為法，它就會突然停止並消失。下方虛空與上方虛空合為一體，成為大黑暗，其餘都與前述相同。但這裡是從光音天開始世界顯現。從遍凈天死後的眾生轉生到光音天等處。 從毀滅劫的大云直到毀滅劫的止水，這是第一個無數劫。從止水直到吉祥大云，這是第二個無數劫。從吉祥大云......（中略）......這四個無數劫構成一個大劫。這就是關於水的毀滅和形成應當瞭解的內容。

1. 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.

1. 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.

2. Pubbenivāsaṃ anussarantopi ca kappānussaraṇako bhikkhu etesu kappesu anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe anussarati. Kathaṃ? 『『Amutrāsi』』ntiādinā (dī. ni.

3. 當劫由風毀滅時，首先升起毀滅劫的大云，應當按照前述方式詳細解說。這裡的不同之處是：就像之前說的第二個太陽，這裡爲了毀滅劫而興起大風。它首先掀起粗大的塵土，然後是細小的塵土、細沙、粗沙、礫石等，直到掀起如高樓大小的石塊和生長在不平之地的大樹。這些被從地上吹到天空后就不再落下，在那裡粉碎成灰而消失。 然後漸漸地從大地底下升起風，把大地翻轉過來，使其根部朝上拋向空中。百由旬大小的地塊，乃至二由旬、三由旬、四由旬、五百由旬大小的地塊，被風力吹散拋向空中，在空中粉碎成灰而消失。風把環繞山和須彌山也吹向空中。它們相互碰撞后粉碎消失。以同樣的方式，風摧毀地居天宮和空居天宮，摧毀六慾界天，摧毀十萬億個世界。其中世界與世界、雪山與雪山、須彌山與須彌山相互碰撞，粉碎消失。風從地上一直上升到第三禪天。在那裡摧毀了三個梵天界后，止於廣果天。這樣摧毀了一切有為法后，風自身也消失。下方虛空與上方虛空合為一體，成為大黑暗，其餘都與前述相同。但這裡是從遍凈天開始世界顯現。從廣果天死後的眾生轉生到遍凈天等處。 從毀滅劫的大云直到毀滅劫的止風，這是第一個無數劫。從止風直到吉祥大云，這是第二個無數劫......（中略）......這四個無數劫構成一個大劫。這就是關於風的毀滅和形成應當瞭解的內容。

4. 為什麼世界會這樣毀滅？因為不善根的緣故。當不善根增盛時，世界就會這樣毀滅。當貪慾特別熾盛時，由火毀滅。當嗔恚特別熾盛時，由水毀滅。有些人則說當嗔恚熾盛時由火毀滅，當貪慾熾盛時由水毀滅。當愚癡特別熾盛時，由風毀滅。在毀滅時，先連續七次由火毀滅，第八次由水毀滅。再七次由火毀滅，第八次由水毀滅。這樣每第八次由水毀滅，七次由水毀滅后，再七次由火毀滅。到這時已經過去六十三劫。在這期間，即使輪到水毀滅的時機，風也阻止了水毀滅的機會，摧毀壽命長達六十四劫的遍凈天眾生，毀滅世界。
5. 當比丘回憶宿命時，能夠憶念這些劫中的許多壞劫、許多成劫、許多壞成劫。如何憶念？如"我曾在那裡"等所說。

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

1. 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

1. 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

1. Sattānaṃ cutūpapātañāṇakathāya cutūpapātañāṇāyāti (dī. ni.

我來為您直譯這段巴利文: 1.244) 其中"我曾在那裡"指在那個劫滅期，或在那個生處、那個胎生、那種趣處、那種識住處、那種有情居處、或那種有情類別中我曾經存在。"如是名"即如帝須或弗沙。"如是姓"即如迦旃延或迦葉。這是依于憶念過去生中自己的名姓而說的。若他想憶念那時自己的容貌莊嚴或粗劣精美的生活狀態或多苦多樂的情況或壽命長短，他也都能憶念。因此說"如是色相...乃至...如是壽量"。 其中"如是色相"即白色或褐色。"如是飲食"即以米飯肉食為食或以野果為食。"如是感受苦樂"即以種種方式體驗身心的、有染無染等種種差別的苦樂。"如是壽量"即壽量限度為百歲或八萬四千大劫。"我從那裡死後生於彼處"即我從那個生處、胎生、趣處、識住處、有情居處或有情類別死後，又生於某個生處、胎生、趣處、識住處、有情居處或有情類別中。"在那裡我又"即在那個生處、胎生、趣處、識住處、有情居處或有情類別中我又存在。"如是名"等如前所述。 又因為"我曾在那裡"是順序追溯時隨意憶念。"從那裡死"是返觀時的省察，所以應知"生於此處"這一現生之前的生處，說"生於彼處"是針對這個。"在那裡我又"等等是爲了顯示他在此生之前的生處中憶念名姓等。"從那裡死後生於此處"即我從那個緊接的生處死後，生於此處某個剎帝利家或婆羅門家中。"如是"即如此。"具相貌具特徵"即以名姓為特徵，以色相等為相貌。因為有情以名姓而得稱呼為帝須、迦葉等。以色相等而顯現為褐色、白色等差別。因此名姓為特徵，其餘為相貌。"如是憶念種種宿住"這個意思很明顯。 宿住隨念智論終 死生智論 411.關於有情死生智論中的死生智

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.

我來為您直譯這段巴利文： 1.247) 爲了證知死與生的智慧。即爲了知曉有情的死亡與再生的智慧，是為天眼智的意義，這樣說。"引導心、轉向心"即引導和轉向預備心。"他"即已經引導心的比丘。關於"天的"等詞，因與天界相似故稱天的。諸天由於善業所生，不為膽汁痰血等所障礙，遠離諸垢染，即使遠處的所緣也能領受，這是天的凈眼。這由精進修習力所生的智眼也是如此，因與天界相似故稱天的。由於依天住而獲得，又因自身依止天住，故稱天的。由於攝取光明而有大光明，故稱天的。由於能見墻壁等之外的色法而有大威力，故稱天的。這一切都應依照聲明論的方式來理解。 因見故稱眼。因能作眼的功能故如眼亦稱眼。由於見死生而成為見清凈因故稱清凈。若只見死不見生者，則執斷見。若只見生不見死者，則執新有情出現見。若見此二者，則能超越這兩種見。因此，這樣的見成為見清凈因。佛子都能見這兩者，所以說"由於見死生而成為見清凈因故稱清凈"。 因超越人的活動範圍而見色法故稱超越人的，或因超越人的肉眼故稱超越人的，應當如是理解。以那清凈的、超越人的天眼。"見諸有情"即如人的肉眼那樣觀察諸有情。 "正在死亡和正在生起"中，在死亡剎那或再生剎那時，天眼是不能見的。但那些臨近死亡、將要死亡的稱為正在死亡者，那些已得結生、剛剛出生的稱為正在生起者，這是所要表達的。他見到這樣正在死亡和正在生起的有情，這樣顯示。 "低劣"即因愚癡的果報，在低劣的種姓、家世、財富等方面被輕視、被輕賤、被蔑視、被輕慢。"優勝"即因無癡的果報，與此相反。"美麗"即因無瞋的果報，具有可愛、可意、悅意的容色。"醜陋"即因瞋恚的果報，具有不可愛、不可意、不悅意的容色。也有"不端正、醜惡"的意思。"善趣"即生於善趣。或因無貪的果報而富有、大財。"惡趣"即生於惡趣。或因貪慾的果報而貧窮、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.

我來為您直譯這段巴利文： "隨業所生"即依照所積集的業而投生。其中前面的"正在死亡"等顯示天眼的作用。而這一句則顯示隨業所生智的作用。這種智生起的次第是這樣的：在此，比丘向下方地獄增長光明，見到諸地獄眾生正在經受大苦。這樣的見是天眼的作用。他如是思維："這些有情造作什麼業而經受如此苦呢？"於是以彼業為所緣的智生起，知道"造作如是業"。同樣地，向上方天界增長光明，見到在歡喜園、雜林園、粗澀林園等處的眾生正在享受大福報。這樣的見也是天眼的作用。他如是思維："這些有情造作什麼業而享受如此福報呢？"於是以彼業為所緣的智生起，知道"造作如是業"。這稱為隨業所生智。此智沒有個別的預備工作，如此智，未來分智也是如此。因為這些都是以天眼為基礎，與天眼一同成就。 關於"身惡行"等，不善地行作，或因煩惱腐敗而行作稱為惡行。以身的惡行，或從身體生起的惡行為身惡行，其餘也是同樣的道理。"具足"即成就。"誹謗聖者"即對佛、辟支佛、聲聞等聖者，乃至在家須陀洹，懷著不利之心，以根本重罪或損毀功德而誹謗、辱罵、責難，這樣說。其中說"這些人沒有沙門法，他們不是沙門"，這是以根本重罪誹謗。說"這些人沒有禪那、解脫、道、果"等，這應知是以損毀功德而誹謗。無論他知道或不知道而誹謗，兩種情況都是誹謗聖者。這是重業，類似無間業，能障礙生天和證道，但還可以治癒。爲了顯明這一點，應當瞭解這個故事： 據說在某個村莊里，一位長老和一位年輕比丘在托缽。他們在第一家就獲得一瓢熱粥。長老那時腹部有風病。他想："這粥對我有益，趁還沒涼之前我要喝了它。"他就坐在人們放在門檻處的木塊上喝。另一位比丘厭惡地說："這老人被飢餓所困，做了令我們羞恥的事。"長老在村中托缽后回到精舍，問年輕比丘："賢友，你在這教法中有立足處嗎？""是的，尊者，我是須陀洹。""賢友，那麼不要為上位道努力了。你誹謗了一位阿羅漢。"他向長老懺悔，因此他的業回覆正常。 因此，其他任何誹謗聖者的人，應當前去懺悔。如果他年長，應蹲坐說："我對尊者說了如此這般的話，請原諒我。"如果年輕，應禮拜后蹲坐合掌說："尊者，我對您說了如此這般的話，請原諒我。"如果聖者已去往他方，應親自前往，或派遣同住者等前去懺悔。

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.

我來為您直譯這段巴利文： 如果既不能去也不能派人，對於住在那個精舍的比丘們，應當前往他們處。如果他們年輕，應當蹲坐；如果年長，應如前述對長者的方式，說："尊者，我對某位尊者說了如此這般的話，愿那位尊者原諒我。"這樣懺悔。即使當面不原諒，也應當這樣做。 如果是獨行比丘，既不知道他的住處，也不知道他去處，應當前往一位有智慧的比丘處說："尊者，我對某位尊者說了如此這般的話，每當憶起便生悔恨，我該怎麼辦？"他會說："你不要擔心，長老已原諒你，讓你的心平靜下來。"他也應當面向聖者所去的方向合掌說'請原諒'。如果他已入般涅槃，應當前往他入滅的床榻處，乃至墓地去懺悔。這樣做既不會障礙生天，也不會障礙證道，回覆正常。 "邪見者"即具有顛倒見解。"受持邪見業"即因邪見而受持各種業，也令他人受持以邪見為根本的身業等。這裡雖然以語惡行已包含誹謗聖者，以意惡行已包含邪見，但再次提及這兩者是爲了顯示其重大罪過。因為誹謗聖者是大罪，如同無間業。這也曾說過："舍利弗，譬如具足戒定慧的比丘能在現法中證得阿羅漢果，舍利弗，我說若不捨那語，不捨那心，不棄那見，必如被抬去般墮入地獄。"再沒有比邪見更大的罪過。如說："諸比丘，我不見有任何一法如此大罪，即是邪見。諸比丘，邪見是最大的罪過。"

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.

我來為您直譯這段巴利文： 1.310) "身壞"即舍離執取諸蘊。"死後"即隨後取得再生諸蘊。或者"身壞"即斷絕命根。"死後"即死心之後。"惡趣"等一切都是地獄的異名。 地獄因遠離被認為是生天解脫因的功德，或因無有快樂的來處故稱惡趣。惡的趣向、歸宿故稱惡趣，或因多瞋故由惡業所生的趣向故稱惡趣。作惡者無自主地墮落於此故稱墮處。或因四肢百體破碎而墮落於此亦稱墮處。此處無有稱為樂受的來處故稱地獄。 或者，以"惡趣"指畜生界。畜生界因遠離善趣故是惡趣，但因有大威力的龍王等的存在故非惡趣。以"惡趣"指餓鬼界。彼處因遠離善趣故是惡趣，又因是苦的趣向故是惡趣，但不似阿修羅那樣墮落故非墮處。以"墮處"指阿修羅眾。彼處依前述義故是惡趣，又因從一切處墮落故稱墮處。以"地獄"指無間等種種地獄。"生於"即前往，意為生於彼處。白分應依所說的相反意思理解。 這是其中的差別：其中以"善趣"也包含人趣。以"天界"只指天趣。其中善的趣向故稱善趣。以色等境界極為殊勝故稱天界。這一切因毀壞破滅故稱為世間，這是詞義。 "如是以天眼"等皆是總結語。"如是以天眼...乃至...見到"，這是這裡的簡要意義。

1. 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.

我來為您直譯這段巴利文： 想要如此見到的初學善男子，應當使遍處所緣的通智基礎禪那在一切方面適合引導，在"火遍、白遍、光明遍"這三種遍處中，應當使其中之一成為近行。應當使其達到近行禪那的境界后增長而住，意思是不應在其中生起安止。因為若生起安止，則成為基礎禪那所依，而非預備所依。在這三種當中，光明遍是最殊勝的。因此，應當依遍處解釋中所說的方法，生起此遍或其他任一遍，住于近行地而增長。增長的方法也應當依彼處所說的方式了知。 應當在增長處之內見到色法。當見到色法時，預備的時間已過。然後光明消失。當光明消失時，色法也不見了。這時他應當一再進入基礎禪那，出定后遍滿光明。如是漸次光明變得有力。在此"愿有光明"，他限定某處，光明就在那裡住立。即使整天坐著觀看也能見到色法。夜間持火把行路的人在此是譬喻。 據說有一個人夜間持火把行路。他的火把熄滅了。這時他看不見平坦和不平之處。他將火把在地上摩擦，火把又燃起。火把燃燒時發出比先前更大的光明。如是每當熄滅就再點燃，漸漸太陽升起。太陽升起后，火把就沒用了，他就丟棄火把，整天行走。其中火把的光明如預備時的遍處光明。火把熄滅時看不見平坦不平之處，如見到色法時因預備時間過去而光明消失後看不見色法。摩擦火把如一再進入[禪定]。火把發出比先前更大的光明，如再作預備時發出更強的光明遍滿。太陽升起如有力光明依限定而住。丟棄火把整天行走，如捨棄微弱光明而以有力光明整天見色。 其中當那比丘的肉眼所不及的在腹內的、依止心所依處的、依止下方大地的、在墻壁山嶽圍墻之外的、在其他世界的這些色法，進入智眼的所行處，如同用肉眼所見一樣時，應當知道天眼已生起。在此只有它能見色，而不是前分諸心。 這對凡夫是障礙。為什麼？因為他在任何地方決意"愿有光明"，即使穿透大地海洋山嶽都變成一片光明，這時他見到其中可怖的夜叉羅剎等形象而生起恐懼。由此陷入心散亂而喪失禪那，因此在見色時不應放逸。

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).

1. 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.

我來為您直譯這段巴利文： 這是天眼生起的次第。以上述方式的色為所緣，意門轉向心生起滅去後，以那同樣的色為所緣，生起四個或五個速行心，這一切都應當如前方式了知。在此也是前分諸心有尋有伺屬欲界。最後成就目的的心是屬色界第四禪。與它俱生的智稱為"知有情死生之智"或"天眼智"。 死生智論終 雜論 如是五蘊通達者，世尊宣說了五神通； 了知它們后，這雜論也應當了知。 在這些當中，這個稱為死生智的天眼，它有未來分智和隨業所生智這兩種邊際智。如是這兩種和神變等五種，共七種神通智在此處說到。現在爲了在它們的所緣區分上不迷惑 - 大仙所說四種所緣三法， 我當闡明七智在其中的運作。 其中這是闡明。大仙說了四種所緣三法。哪四種？小所緣三法、道所緣三法、過去所緣三法、內所緣三法。 其中神變智在小、大、過去、未來、現在、內、外七種所緣中運作。如何？當他使身依止心，欲以不可見身而去時，依心轉變身，使之與大心相應、安置，因為獲得所用而成為所緣，所以因以色身為所緣故是小所緣。當他使心依止身，欲以可見身而去時，依身轉變心，使基礎禪那心與色身相應、安置，因為獲得所用而成為所緣，所以因以大心為所緣故是大所緣。 又因為以那已滅的過去心為所緣，所以是過去所緣。如大迦葉長老等在大舍利藏時決意未來，則成為未來所緣。據說大迦葉長老造大舍利藏時決意："在未來二百一十八年中，愿這些香不幹枯，花不凋謝，燈不熄滅。"一切都如其所愿。馬勝長老在瓦達尼寺見比丘僧眾吃乾飯，就決意水槽在每天午前成為酪味。在午前取的成為酪味，午後則恢復爲普通的水。當使身依止心，以不可見身而去時，則成為現在所緣。 當依身轉變心，或依心轉變身時，及在化作自己童子相等時，因以自身心為所緣故成為內所緣。當見到外在的象馬等時則成為外所緣。如是首先應當了知神變智在七種所緣中的運作。

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.

我來為您直譯這段巴利文： 天耳界智在小、現在、內、外四種所緣中運作。如何？因為它以聲音為所緣，而聲音是小，所以是小所緣。又因為以現存的聲音為所緣而運作，所以是現在所緣。當聽聞自己腹中的聲音時是內所緣。當聽聞他人的聲音時是外所緣。如是應當了知天耳界智在四種所緣中的運作。 他心智在小、大、無量、道、過去、未來、現在、外八種所緣中運作。如何？當知道他人的欲界心時是小所緣。當知道色界無色界心時是大所緣。當知道道果時是無量所緣。 在此，凡夫不知須陀洹的心，須陀洹不知斯陀含的心，如是應推至阿羅漢。但阿羅漢知道一切人的心。應當了知上位者知道下位者的心，這是差別。當以道心為所緣時是道所緣。當知道過去七日之內及未來七日之內他人的心時，則是過去所緣和未來所緣。 如何是現在所緣？現在有三種：剎那現在、相續現在和時分現在。其中達到生住滅的是剎那現在。包含一二相續轉的是相續現在。其中在暗處坐著到達明處時，所緣還不明顯，直到它明顯為止，這其間應知有一二相續轉。從明處行走進入小室時，色法不會立即明顯，直到它明顯為止，這其間應知有一二相續轉。又從遠處見到染工的手勢和擊鐘鼓的動作，但還聽不到聲音，直到聽到聲音為止，在這其間也應知有一二相續轉。這是中部誦者的說法。 相應部誦者則說有色相續和名相續兩種相續。說踩水而去者直到岸邊踩水的痕跡未消失，從遠處來者直到身體的熱氣未平息，從陽光下進入房內者直到暗相未消失，在房內作意業處后白天打開窗戶觀看直到眼睛的顫動未平息，這稱為色相續。兩三速行轉稱為名相續。說這兩種都稱為相續現在。 限定在一生的稱為時分現在。關於這點，在《一夜賢者經》中說："賢友，意與諸法二者都是現在，如果在那現在中識被欲貪繫縛，因識被欲貪繫縛故歡喜它，歡喜它故被牽引到現在諸法中"。

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.

我來為您直譯這段巴利文： 3.284) 此中相續現在見於註釋書，時分現在見於經典。 其中有些人說剎那現在的心成為他心智的所緣。為什麼？因為具神通者和他人的心在同一剎那生起。這是他們的譬喻：如同拋向空中的一把花，必定有一朵花的莖刺中另一朵花的莖，同樣當想知道他人的心而觀察大眾的心時，必定有一個心在生時或住時或滅時刺中另一個心。但即使觀察百年千年，以何心觀察，以何心了知，因為這兩心不能同時存在，且觀察速行在不定處會成為不同所緣的過失，所以在註釋書中否定這種說法。 應當知道相續現在和時分現在成為所緣。其中從現在的速行路過去未來算起兩三速行路量的時間內他人的心，這一切稱為相續現在。在相應部註釋中說："應以速行轉說明時分現在。"這說得很好。 這裡是說明：具神通者想知道他人的心而觀察，觀察以剎那現在為所緣，與它一同滅去。然後有四或五個速行。其中最後是神通心，其餘是欲界心，對它們一切來說，那已滅的心都是所緣，它們並非有不同所緣，因為依時分是現在所緣。雖然是同一所緣，但只有神通心知道他人的心，其他諸心不知道。如同在眼門中只有眼識見色，其他諸心不見。如是這依相續現在和時分現在的方式成為現在所緣。又因為相續現在也落入時分現在中，所以應當知道這依時分現在的方式成為現在所緣。又因為以他人的心為所緣故成為外所緣。如是應當了知他心智在八種所緣中的運作。

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.

我來為您直譯這段巴利文： 宿住智在小、大、無量、道、過去、內、外、不可說所緣八種所緣中運作。如何？當憶念欲界蘊時是小所緣。當憶念色界無色界蘊時是大所緣。當憶念過去自己或他人所修之道和所證之果時是無量所緣。當只憶念所修之道時是道所緣。此必定是過去所緣。 雖然他心智和隨業所生智也是過去所緣，但他心智只以七日之內過去的心為所緣。它不知道其他蘊或蘊相關的。但因為以與道相應的心為所緣，所以依方便說是道所緣。隨業所生智只以過去的思為所緣。但宿住智對過去蘊和蘊相關的，沒有任何不是所緣的。應當了知這個差別：它對過去蘊和蘊相關的法如同一切智智。這是註釋書的說法。但因為在《發趣論》中說："善蘊以所緣緣為緣成為神變智、他心智、宿住隨念智、隨業所生智、未來分智的所緣"，所以四蘊都成為他心智和隨業所生智的所緣。其中隨業所生智只以善不善為所緣。 當憶念自己的蘊時是內所緣。當憶念他人的蘊時是外所緣。當依"過去毗婆尸世尊，他的母親是盎度摩提，父親是盎度摩"等方式憶念名姓地相等時是不可說所緣。這裡的名姓應當視為依蘊而成立的世俗語言意義，而不是語言本身。因為語言包含在聲處中故是小。如說："詞解無礙解是小所緣"。這是我們的見解。如是應當了知宿住智在八種所緣中的運作。 天眼智在小、現在、內、外四種所緣中運作。如何？因為它以色為所緣，而色是小，所以是小所緣。又因為只在現存的色中運作故是現在所緣。當見到自己腹內等色時是內所緣。當見到他人的色時是外所緣。如是應當了知天眼智在四種所緣中的運作。

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..

1. Khandhaniddeso

Paññākathā

1. 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?

1. 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.

我來為您直譯這段巴利文： 未來分智在小、大、無量、道、未來、內、外、不可說所緣八種所緣中運作。如何？當知道"此人將來生於欲界"時是小所緣。當知道"將生於色界或無色界"時是大所緣。當知道"將修道，將證果"時是無量所緣。當只知道"將修道"時是道所緣。但它必定是未來所緣。 雖然他心智也是未來所緣，但它只以七日之內未來的心為所緣。它不知道其他蘊或蘊相關的。未來分智如同在宿住智中所說的方式，在未來沒有任何不是所緣的。當知道"我將生於彼處"時是內所緣。當知道"某人將生於彼處"時是外所緣。當依"未來彌勒世尊將出世，婆羅門善梵將是他的父親，婆羅門女梵瓦提將是他的母親"等方式知道名姓時，如同在宿住智中所說的方式是不可說所緣。如是應當了知未來分智在八種所緣中的運作。 隨業所生智在小、大、過去、內、外五種所緣中運作。如何？當知道欲界業時是小所緣。當知道色界無色界業時是大所緣。因為只知道過去故是過去所緣。當知道自己的業時是內所緣。當知道他人的業時是外所緣。如是應當了知隨業所生智在五種所緣中的運作。這裡所說的內所緣和外所緣，有時知道內有時知道外時也就成為內外所緣。 如是為善人歡喜而造的清凈道論 神通品 第十三品終。 蘊品 慧論 現在因為如是具足依神通而得利益更加穩固的定修習的比丘，依"人有慧住戒，修心與修慧"中以心為首所說的定已經全面修習了。 此後應當修習慧。因為它說得過於簡略，甚至連了解都不容易，更何況修習。因此爲了顯示它的詳細和修習方法，有這些問題： 什麼是慧？以何義為慧？什麼是它的相、味、現起、足處？有幾種慧？如何修習？修習慧有什麼利益？ 這裡是回答：什麼是慧？慧有多種多樣。若開始解說這一切，不但不能成就所要的意思，反而會導致更多混亂，因此我們只說這裡所要的。與善心相應的觀智是慧。

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

我來為您直譯這段巴利文： 以何義為慧？以遍知義為慧。什麼是遍知？是區別于想知和識知的方式而以種種方式的知。因為雖然想、識、慧都有知的性質，但想只是"青、黃"等所緣的認知而已，不能達到"無常、苦、無我"等相的通達。識既能知道"青、黃"等所緣，也能達到相的通達，但不能更進一步達到道的顯現。慧則如前所說方式既能知道所緣，也能達到相的通達，更能進一步達到道的顯現。 好比有三個人看著錢幣商的櫃檯上放著的一堆錢幣：一個是未開智的小孩，一個是村人，一個是錢幣商。未開智的小孩只知道錢幣的花紋、長短、方圓等形狀，不知道"這是人們受用享受的珍寶"。村人知道花紋等形狀，也知道"這是人們受用享受的珍寶"，但不知道"這是真的，這是假的，這是半劣"等區別。錢幣商則知道這一切情況，而且通過看錢幣、聽敲擊聲、聞氣味、嘗味道、用手摸，也知道"是在某村、某鎮、某城、某山、某河邊製造的"，"是某位師匠製造的"。應當了知這個譬喻。 因為想只取"青"等所緣的現起相，如同未開智小孩看錢幣。識取"青"等所緣相併能達到相的通達，如同村人看錢幣。慧取"青"等所緣相，達到相的通達，更能達到道的顯現，如同錢幣商看錢幣。因此，應當了知這區別于想知和識知的方式而以種種方式的知就是遍知。關於這點才說"以遍知義為慧"。 這慧在有想識之處不是必定有的。當它存在時，因為與那些法不能分離，"這是想，這是識，這是慧"不能分開，其差異細微難見。因此具壽那先說："大王，世尊做了難事。""尊者那先，世尊做了什麼難事？""大王，世尊說明在一個所緣中運作的無色心心所法的區別：'這是觸，這是受，這是想，這是思，這是心'，這是難事。" 什麼是它的相、味、現起、足處？在此，慧以通達諸法自性為相，以破除遮蔽諸法自性的癡暗為味，以不迷惑為現起。因為說"得定者如實知見"，所以定是它的足處。 慧的區分之論

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.

1. 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.

我來為您直譯這段巴利文： 有幾種慧？首先，以通達諸法自性為相而為一種。依世間出世間而為二種。同樣地，依有漏無漏等、依名色差別、依喜舍俱、依見修地而為二種。依思所成、聞所成、修所成而為三種。同樣地，依小大無量所緣、依得失方便善巧、依內住起等而為三種。依四聖諦之智和四無礙解而為四種。 其中一種的部分已經明顯。在二種的部分中，與世間道相應的是世間慧，與出世間道相應的是出世間慧，如是依世間出世間而為二種。 在第二對中，成為諸漏所緣的是有漏慧，不是它們所緣的是無漏慧。但就意義來說，這就是世間出世間慧。與漏相應的是有漏慧，與漏不相應的是無漏慧，在其他[類似的分類]中也是這個道理。如是依有漏無漏等而為二種。 在第三對中，想要開始觀察時，對四無色蘊的差別的慧是名差別慧，對色蘊的差別的慧是色差別慧，如是依名色差別而為二種。 在第四對中，在兩個欲界善心和十六個依五禪法的四禪道心中的慧是喜俱慧，在兩個欲界善心和四個第五禪道心中的慧是舍俱慧，如是依喜舍俱而為二種。 在第五對中，初道慧是見地，其餘三道慧是修地，如是依見修地而為二種。

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.

我來為您直譯這段巴利文： 在三種分類中，第一組裡，不從他人聽聞而獲得的慧，因依自己思維而成就故為思所成慧。從他人聽聞而獲得的慧，因依聽聞而成就故為聞所成慧。不論如何依修習而成就達到安止的慧是修所成慧。這是所說的： "其中什麼是思所成慧？在適合修習的業處、或適合修習的工藝處、或適合修習的明處中，不從他人聽聞而獲得'業是自己的'或'隨順諦'或'色無常'或'受...想...行...識無常'等這樣的隨順忍、見、喜好、思維、觀察、法思維忍，這稱為思所成慧...從聽聞而獲得，這稱為聞所成慧。一切得定者的慧是修所成慧。" 如是依思聞修所成而為三種。 第二組中，緣取欲界法而轉起的慧是小所緣慧。緣取色界無色界而轉起的是大所緣慧，這是世間觀。緣取涅槃而轉起的是無量所緣慧，這是出世間觀。如是依小大無量所緣而為三種。 第三組中，得是增長，它有二種：從無益損減和從有益生起。其中善巧是得善巧。如說： "其中什麼是得善巧？作意這些法時，未生的不善法不生起，已生的不善法斷除；或作意這些法時，未生的善法生起，已生的善法增長、廣大、修習、圓滿。其中那慧、了知...無癡、擇法、正見，這稱為得善巧。" 失是衰退，它也有二種：從有益損減和從無益生起。其中善巧是失善巧。如說："其中什麼是失善巧？作意這些法時，未生的善法不生起"等。 在一切處對那些法的方便，即在生起因緣中那剎那轉起的處生善巧稱為方便善巧。如說："一切在此的方便慧是方便善巧。"如是依得失方便善巧而為三種。 第四組中，取自己的諸蘊而開始的觀慧是內住，取他人的諸蘊或外在的非根所繫色而開始的是外住，取兩者而開始的是內外住。如是依內住等而為三種。

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.

我來為您直譯這段巴利文： 在四種分類中，第一組裡，緣取苦諦而轉起的智是苦智。緣取苦集而轉起的智是苦集智。緣取苦滅而轉起的智是苦滅智。緣取趣向苦滅道而轉起的智是趣向苦滅道智。如是依四諦智而為四種。 在第二組中，四無礙解就是在義等的差別中的四智。這是所說的："在義中的智是義無礙解。在法中的智是法無礙解。在那裡法的詞句言說中的智是詞無礙解。在諸智中的智是辯無礙解。" 其中，義簡言之是因果的代名。因為因果依因而得到、證得、達到，所以稱為義。分別來說，應當了知任何由緣生的、涅槃、所說義、異熟、唯作這五法是義。觀察那義時，在那義中的差別智是義無礙解。法也簡言之是緣的代名。因為緣托持那個那個或使之轉起或使之達到，所以稱為法。分別來說，應當了知任何能生果的因、聖道、所說、善、不善這五法是法。觀察那法時，在那法中的差別智是法無礙解。 這就是在阿毗達摩中的意義： "在苦中的智是義無礙解。在苦集中的智是法無礙解。在因中的智是法無礙解。在因果中的智是義無礙解。凡是已生、已有、已共生、已生起、已生出、已顯現的諸法，在這些法中的智是義無礙解。從什麼法那些法已生、已有、已共生、已生起、已生出、已顯現，在那些法中的智是法無礙解。在老死中的智是義無礙解。在老死集中的智是法無礙解...在行滅中的智是義無礙解。在趣向行滅道中的智是法無礙解。在此比丘知法：經、應頌...方廣。這稱為法無礙解。他知道那個那個所說的義：'這是這所說的義，這是這所說的義。'這稱為義無礙解。什麼法是善？當欲界善心生起時...這些法是善。在這些法中的智是法無礙解。在它們的異熟中的智是義無礙解"等方式分別顯示。 "在那裡法的詞句言說中的智"是在那義和法中不變的自性詞句、言說。在它的言說、說出、發出中，聽到那所說、所言、所發就知道"這是自性詞句，這不是自性詞句"，如是在那稱為法詞句的自性詞句、一切有情根本語言摩揭陀語中的差別智是詞無礙解。得詞無礙解者聽到"觸、受"等語句就知道這是自性詞句，而"觸們、受們"等不是自性詞句。

Ñāṇesuñāṇanti sabbattha ñāṇamārammaṇaṃ katvā paccavekkhantassa ñāṇārammaṇaṃ ñāṇaṃ, yathāvuttesu vā tesu ñāṇesu sagocarakiccādivasena vitthārato ñāṇaṃ paṭibhānapaṭisambhidāti attho.

1. 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

1. 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.

2. Ayaṃ pana vitthāro, yaṃ tāva vuttaṃ 『『khandhāyatanadhātuindriyasaccapaṭiccasamuppādādibhedā dhammā bhūmī』』ti, ettha khandhāti pañca khandhā rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandhoti.

Rūpakkhandhakathā

我來為您直譯這段巴利文： 在諸智中的智是指遍處以智為所緣而觀察時以智為所緣的智，或在如前所說的那些智中依所行處作用等方式詳細的智是辯無礙解。 這四種無礙解在兩處得到差別：在有學地和無學地。 其中最上首弟子和大弟子在無學地得到差別。阿難長老、質多居士、法施優婆塞、優婆離居士、跛足郁多羅優婆夷等在有學地。如是在兩處得到差別的這些[無礙解]，依證得、學習、聽聞、詢問、宿因這五種方式而清晰。 其中證得是指證得阿羅漢。學習是指學習佛語。聽聞是指恭敬地、專意地聽法。詢問是指對巴利和義注等的難解詞和義理抉擇的論述。宿因是指在過去諸佛的教法中來回修習觀，直到[達到]隨順種姓[智]的接近。 其他人說： "宿因，多聞，及地方語，傳承， 詢問，證得，及親近師， 友人具足，這些是無礙解的緣。" 其中宿因如前所說。多聞是指在那些那些論典和工藝處中的熟練。地方語是指熟練一百種語言。但特別是熟練摩揭陀語。傳承是指至少學習佛語中的譬喻品。詢問是指對一偈也[要]詢問義理抉擇。證得是指須陀洹等乃至阿羅漢。親近師是指住在多聞有辯才的師長處。友人具足是指獲得如是型別的友人。 其中佛和辟支佛依宿因和證得得到無礙解。聲聞依一切這些因緣。對於得無礙解沒有特別的業處修習。有學在有學果解脫時，無學在無學果解脫時得到無礙解。如來的十力一樣，聖者的無礙解由聖果成就。關於這些無礙解所說的"依四無礙解而為四種"。 慧地根本身差別 "如何修習"在此，因為這慧以蘊處界根諦緣起等差別諸法為地，戒清凈和心清凈這兩清凈為根本，見清凈、度疑清凈、道非道智見清凈、行道智見清凈、智見清凈這五清凈為身，因此對作為地的那些法通過學習詢問而熟習智，成就作為根本的兩清凈，應當通過成就作為身的五清凈而修習。這是這裡的略說。 這是詳說，首先所說"蘊處界根諦緣起等差別諸法為地"，其中蘊是五蘊：色蘊、受蘊、想蘊、行蘊、識蘊。 色蘊之論

1. 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.

1. 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.

我來為您直譯這段巴利文： 其中，任何以受冷等為變壞相的法性，應當了知把這一切合為一起稱為色蘊。 這以變壞相為一種，依界和所造色的差別而為二種。 其中界色有四種：地界、水界、火界、風界。它們的相、味、現起在四界差別中已說。但從足處來說，它們一切都以其餘三界為足處。 所造色有二十四種：眼、耳、鼻、舌、身、色、聲、香、味、女根、男根、命根、心所依處、身表、語表、空界、色輕快性、色柔軟性、色適業性、色積集、色相續、色老性、色無常性、段食。 其中，眼以適合色擊觸的凈為相，或以欲見為因的業所生界凈為相，以牽引于諸色為味，以作為眼識依處為現起，以欲見為因的業生界為足處。 耳以適合聲擊觸的界凈為相，或以欲聞為因的業所生界凈為相，以牽引于諸聲為味，以作為耳識依處為現起，以欲聞為因的業生界為足處。 鼻以適合香擊觸的界凈為相，或以欲嗅為因的業所生界凈為相，以牽引于諸香為味，以作為鼻識依處為現起，以欲嗅為因的業生界為足處。 舌以適合味擊觸的界凈為相，或以欲嘗為因的業所生界凈為相，以牽引于諸味為味，以作為舌識依處為現起，以欲嘗為因的業生界為足處。 身以適合觸擊觸的界凈為相，或以欲觸為因的業所生界凈為相，以牽引于諸觸為味，以作為身識依處為現起，以欲觸為因的業生界為足處。

1. 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.

1. Evaṃ kammavisesato visesavantesu ca etesu cakkhusotāni asampattavisayagāhakāni, attano nissayaṃ anallīnanissaye eva visaye viññāṇahetuttā. Ghānajivhākāyā sampattavisayagāhakā, nissayavasena ceva, sayañca, attano nissayaṃ allīneyeva visaye viññāṇahetuttā.

我來為您直譯這段巴利文： 434. 有些人說："眼是火界增盛的諸界的凈，耳鼻舌是風地水界增盛的諸界的凈，身則是一切[界]的。"其他人說："眼是火界增盛的凈，耳鼻舌身是孔隙風水地界增盛的。"應當對他們說："請引經。"他們必定找不到經。有些人在這裡指出理由說："因為色等為火等的德性所包含。"應當對他們說："誰說色等是火等的德性？因為在不可分離運作的諸界中，不能說'這是這個的德性，這是這個的德性'。" 即使他們說："如你們認為在那些那些成分中由於某界的增盛而有地等的支援等作用，同樣地，由於看到在火等增盛的成分中色等的增盛，應當認為色等是它們的德性。"應當對他們說："如果水界增盛的發酵物的香比地界增盛的棉花的香更強，如果熱水的色比冷水的色更差，我們就會同意。"因為這兩種情況都沒有，所以應當捨棄這種對它們所依的界的特殊計度，應當接受"如在不特殊的一聚中諸界的色味等彼此不同，同樣地，眼凈等[的差異]即使沒有其他的特殊原因[也是如此]。" 那麼，什麼是它們彼此的不共同？業才是它們的特殊原因。因此它們的差異是由於業的差異，不是由於界的差異。因為如果有界的差異就不會生起凈。古人說："凈是對等同的[界]，不是對不等同的。" 435. 在如是由於業的差異而有差異的這些[根]中，眼耳是不到達境而取[境]的，因為在所依不接觸所緣時才能作為識的因。鼻舌身是到達境而取[境]的，因為依所依以及自身，在所依接觸所緣時才能作為識的因。

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.

1. 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.

1. 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.

我來為您直譯這段巴利文： 436. 這裡的眼，就是在世間所說的以藍色睫毛圍繞的黑白圓輪所裝飾、如青蓮花瓣的眼。在有俱眼中，在白輪所圍繞的黑輪中央，在對面所立的身體形狀生起處，如七層棉花浸油一樣遍佈七層眼膜，由四大作用支援，如四位乳母對王子的抱持、沐浴、裝飾、扇涼的作用，由時節、心、食所支撐，由壽命所維持，為色香味等所圍繞，大小如蟣的頭，適當作為眼識等的所依和門而住立。法將也說： "以此眼凈，人得見色， 此微細小，如蟣頭量。" 耳在具俱耳孔內，在有極細紅毛、如指環形狀的處所，由如前所說的諸界作用所支援，由時節心食所支撐，由壽命所維持，為色等所圍繞，適當作為耳識等的所依和門而住立。 鼻在具俱鼻孔內，在如羊蹄形狀的處所，有如前所說的作用支援支撐維持圍繞，適當作為鼻識等的所依和門而住立。 舌在具俱舌中央上部，在如蓮花瓣尖形狀的處所，有如前所說的作用支援支撐維持圍繞，適當作為舌識等的所依和門而住立。 在此身中凡是所執取色，身遍於一切處，如棉絮中的油，有如前所說的作用支援支撐維持圍繞，適當作為身識等的所依和門而住立。 應當了知這些眼等就像以蟻冢、水、虛空、村落、冢墓等為境界傾向一樣，以色等相應境界為傾向，如蛇、鱷、鳥、狗、豺等。 437. 在其後的色等中，色以撞擊眼為相，以作為眼識境界為味，以作為它的行境為現起，以四大種為足處。如此這樣，一切所造色也是如此。在有差別處，我們將說。這[色]以藍黃等方式為多種。 聲以撞擊耳為相，以作為耳識境界為味，以作為它的行境為現起。以鼓聲鑼聲等方式為多種。 香以撞擊鼻為相，以作為鼻識境界為味，以作為它的行境為現起。以根香心香等方式為多種。 味以撞擊舌為相，以作為舌識境界為味，以作為它的行境為現起。以根味莖味等方式為多種。 438. 女根以女性為相，以顯示為女為味，以作為女相女標女態女飾的因為現起。男根以男性為相，以顯示為男為味，以作為男相男標男態男飾的因為現起。這兩者如身凈遍及全身，但不能說它們住在身凈所住處或不住在身凈所住處，如色味等沒有彼此混

1. 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.

2. 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.

3. 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.

1. Rūpaparicchedalakkhaṇā ākāsadhātu, rūpapariyantappakāsanarasā, rūpamariyādāpaccupaṭṭhānā, asamphuṭṭhabhāvacchiddavivarabhāvapaccupaṭṭhānā vā, paricchinnarūpapadaṭṭhānā. Yāya paricchinnesu rūpesu idamito uddhamadho tiriyanti ca hoti.

我來為您直譯這段巴利文： 439. 命根以維持俱生色為相，以使它們轉起為味，以使它們住立為現起，以應維持的諸界為足處。雖然有維持相等的規定，它只在住時刻維持俱生色，如水對蓮花等。雖[諸法]依各自緣而生，它守護[諸法]如乳母對孩子。它只依所轉起法的關係而轉起如舵手。它不在壞滅後轉起，因為自己和應使轉起的都不存在。它不在壞滅剎那使[諸法]住立，因為自己正在壞滅，如燈芯油對燈焰將盡。不應視為無維持轉起住立的力用，因為在所說的剎那成就彼彼[作用]。 440. 心界意識界的所依以作為所依為相，以托持那些界為味，以舉持為現起。在心內依止如身至念論中所說的血，由諸界以支援等作用所助，由時節心食所支撐，由壽命所維持，作為心界意識界及其相應法的所依而住立。 441. 身表是轉起前進等的心生風界與俱生色身支援維持動搖的緣的行相變化，以顯示意向為味，以作為身動搖因為現起，以心生風界為足處。這以身動搖為顯示意向的因，而且自己以那稱為身動搖的身為所了知，故稱為"身表"。應當了知由此動搖的心生色相續的時節生等也生起前進等。 語表是發語的心生地界與所執取[色]撞擊的緣的行相變化，以顯示意向為味，以作為語聲因為現起，以心生地界為足處。這以語聲為顯示意向的因，而且自己以那稱為語聲的語為所了知，故稱為"語表"。如在林中看見豎立捆綁的牛頭等水相而了知"此處有水"，如是取身動搖和語聲而了知身語表。 442. 空界以區劃色為相，以顯示色邊際為味，以作為色界限為現起，或以不相觸性、裂隙、孔隙為現起，以被區劃的色為足處。由此對被區劃的諸色有"此是上下橫"。

1. 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.

1. 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.

1. Ojālakkhaṇo kabaḷīkāro āhāro, rūpāharaṇaraso, upatthambhanapaccupaṭṭhāno, kabaḷaṃ katvā āharitabbavatthupadaṭṭhāno. Yāya ojāya sattā yāpenti, tassā etaṃ adhivacanaṃ.

我來為您直譯這段巴利文： 443. 色輕快性以不遲鈍為相，以除去色的重性為味，以輕快轉變為現起，以輕快色為足處。色柔軟性以不堅硬為相，以除去色的僵硬性為味，以一切作用無違礙為現起，以柔軟色為足處。色適業性以適合身體作用的狀態為相，以除去不適業性為味，以不羸弱為現起，以適業色為足處。 這三者互不相離，雖然如此，如同無病者的色的輕性、不遲鈍、輕快轉變的狀態，由對治引生色遲鈍的界動搖的緣所生起，這色變化是色輕快性。如同被善揉皮革的色的柔性，在一切特殊作用中有自在柔軟的狀態，由對治引生色僵硬的界動搖的緣所生起，這色變化是色柔軟性。如同善鍊金的色的適業性，有隨順身體作用的狀態，由對治引生身體作用不隨順的界動搖的緣所生起，這色變化是色適業性。應當如是了知它們的差別。 444. 色積集以積集為相，以使諸色從前際浮現為味，以引導為現起，或以圓滿為現起，以被積集色為足處。色相續以轉起為相，以連續為味，以不間斷為現起，以引生連續色為足處。這兩者都是生色的代名，但由於行相差異和所化導的差異而說"積集和相續"。因為這裡實義沒有差別，所以在這些句的解說中說："處的積集是色積集。色積集是色相續。"在義注中也說："積集是生起，積集是增長，相續是轉起"，並作譬喻說："如在河岸掘井時水涌起的時候是積集即生起，圓滿的時候是積集即增長，漫溢流去的時候是相續即轉起。" 在譬喻的最後說："如是說什麼？以處說積集，以積集說處。"因此，應當了知諸色的最初生起是積集。在它們之上其他正在生起的生起，因現起為增長相而是積集。在它們之上一再其他正在生起的生起，因現起為相續相而稱為相續。 老性以色成熟為相，以引導為味，以雖不離自性但離新性為現起如舊稻，以正在成熟色為足處。這是就顯老而說，因為在牙齒等中見到缺落等變化。但非色法有所謂隱老，它沒有這變化，如在地水山日月等中的有所謂無間老。 色無常性以破壞為相，以沉沒為味，以盡滅為現起，以正在破壞色為足處。 445. 段食以滋養素為相，以運送色為味，以支援為現起，以應作段而食的事物為足處。這是有情所食的滋養素的代名。

1. 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.

1. 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.

1. 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.

我來為您直譯這段巴利文： 446. 這些是在聖典中出現的色。但在義注中，提到力色、生起色、生色、病色，依一些人的見解還有睡眠色等其他色，引用"你確實是牟尼、正覺者，你沒有障礙"等[經文]后，首先否定說睡眠色是完全不存在的。在其他[色]中，病色已包含在老性無常性的攝取中，生色已包含在積集相續的攝取中，生起色已包含在水界的攝取中，力色已包含在風界的攝取中。因此確定它們中任何一個都不是別立的。 如是這二十四種所造色和前面所說的四種界色，總共是二十八種色，不多不少。 447. 一切這些依"非因無因離因有緣世間有漏"等方式為一種。 依內外、粗細、遠近、完成未完成、凈色非凈色、根非根、所執取非所執取等方式為二種。 其中眼等五種依自體而轉起故為內，其餘離於此故為外。眼等九種、除水界的三界，這十二種由於應依撞擊方式把握故為粗，其餘與此相反故為細。凡是細的，由於本性難通達故為遠，其他由於本性易通達故為近。四界、眼等十三、段食，這十八種色超越區劃變化相性而依自相應把握故為完成，其餘與此相反故為未完成。眼等五種由於如鏡面般清凈而作為色等的取緣故為凈色，其他與此相反故為非凈色。凈色和女根等三以增上義為根，其餘與此相反故為非根。我們後面將說的是業生，由於為業所執取故為所執取，其餘與此相反故為非所執取。 448. 再者一切色依有見業生等的三法而為三種。其中在粗[色]中，色是有見有對，其餘是無見有對。一切細[色]是無見無對。如是首先依有見三法而為三種。依業生等三法則：從業生為業生，從其他緣生為非業生，從任何處都不生為非業生非非業生。從心生為心生，從其他緣生為非心生，從任何處都不生為非心生非非心生。從食生為食生，從其他緣生為非食生，從任何處都不生為非食生非非食生。從時節生為時節生，從其他緣生為非時節生，從任何處都不生為非時節生非非時節生。如是依業生等三法而為三種。

1. 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.

1. 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

1. 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.

1. 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.

我來為您直譯這段巴利文： 449. 再者依所見等、色色等、所依等四法而為四種。其中色處因為是見的對象故名為所見，聲處因為是聞的對象故名為所聞，香味觸三者因為是近取根的對象故名為所覺，其餘因為只是識的對象故名為所知。如是首先依所見等四法而為四種。 在此完成色名為色色，虛空界名為區劃色，從身表到適業性名為變化色，生老壞名為相色。如是依色色等四法而為四種。 在此所謂心色是所依不是門，二表是門不是所依，凈色既是所依也是門，其餘既非所依也非門。如是依所依等四法而為四種。 450. 再者依一生、二生、三生、四生、非任何處生而為五種。其中唯業生和唯心生名為一生。在這些中連同心所依處的根色唯業生。二表唯心生。凡從心和時節生的名為二生，它只是聲處。凡從時節心食生的名為三生，它只是輕快等三者。凡從業等四者生的名為四生，它是除相色外的其餘。但相色是非任何處生。為什麼？因為生起沒有[另一個]生起，其他兩者只是已生的成熟和破壞。在"色處聲處香處味處觸處虛空界水界色輕快性色柔軟性色適業性色積集色相續段食，這些法是心生"等中所允許的生從某處生，應當了知那是因為在色生因緣的作用力量剎那所見。 這是在色蘊中詳說的綱要。 識蘊論 451. 在其餘[蘊]中，任何以受為相的，把這一切合為一起是受蘊；任何以想為相的，把這一切合為一起是想蘊；任何以造作為相的，把這一切合為一起是行蘊；任何以了知為相的，把這一切合為一起應當了知是識蘊。其中因爲了知識蘊后其他[蘊]容易了知，所以我們以識蘊為開始作解說。 因為說任何以了知為相的，把這一切合為一起應當了知是識蘊。什麼是以了知為相的識？如說："友，因爲了知了知故稱為識。"識、心、意義一。這以了知為相，自性雖為一種，依種類而為三種：善、不善、無記。 452. 其中善依地的差別而為四種：欲界、色界、無色界、出世間。其中欲界依喜舍智行的差別而為八種。即：與喜俱智相應無行有行，如是智不相應。與舍俱智相應無行有行，如是智不相應。 因為當依所施物和受施者等圓滿或其他喜的因緣而歡喜踴躍，以"有佈施"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.

我來為您直譯這段巴利文： 以正見為先,不沉淪、不被他人激勵而行佈施等福德時,他的心是與喜俱智相應無行。當如前所說歡喜愉悅,以正見為先,由於不放棄貪著等而沉淪,或被他人激勵而行時,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。當看見比丘而因見到親族的行為而熟悉的幼童生起喜悅,忽然把手中之物佈施或禮拜時,第三心生起。當被親族激勵說"佈施、禮拜"而如此行時,第四心生起。當由於所施物和受施者等不圓滿或其他喜的因緣不存在,在四種分別中離喜時,其餘四種與舍俱的[心]生起。如是依喜舍智行的差別而應當了知欲界善為八種。 但上界依禪支相應的差別而為五種。即:與尋伺喜樂定相應為初[禪],超越尋為第二,從此超越伺為第三,從此離喜為第四,舍樂而與舍定相應為第五。 無色界依四無色[定]的相應而為四種。即如前所說與虛空無邊處禪相應為初,與識無邊處等[相應]為第二第三第四。出世間依四道的相應而為四種。如是首先善識有二十一種。 453. 不善依地唯一種是欲界,依根為三種:貪根瞋根癡根。 其中貪根依喜舍見行的差別而為八種。即:與喜俱見相應無行有行,如是見不相應。與舍俱見相應無行有行,如是見不相應。 因為當以"欲沒有過患"等方式以邪見為先,歡喜愉悅而受用欲,或以吉祥相等為真實,以自性銳利未被激勵的心時,第一不善心生起。當以怯弱被激勵的心時,第二。當不以邪見為先,僅是歡喜愉悅而行淫,或貪求他人的財富,或偷取他人的物品,以自性銳利未被激勵的心時,第三。當以怯弱被激勵的心時,第四。當由於欲的不圓滿或其他喜的因緣不存在,在四種分別中離喜時,其餘四種與舍俱的[心]生起。如是依喜舍見行的差別而應當了知貪根為八種。 但瞋根唯二種:與憂俱恚相應無行有行,應當了知它在殺生等的銳利和怯弱轉起時的轉起。 癡根二種:與舍俱疑相應和掉舉相應,應當了知它在決定和散亂時的轉起。如是不善識有十二種。

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.

我來為您直譯這段巴利文： 454. 無記依種類為二種：異熟和作用。其中異熟依地為四種：欲界、色界、無色界、出世間。其中欲界為二種：善異熟和不善異熟。善異熟也為二種：無因和有因。 其中離無貪等異熟因為無因，它為眼識、耳鼻舌身識、作領受作用的意界、作推度等作用的兩個意識界，如是為八種。 其中眼識以依眼了知色為相，以僅色為所緣為味，以面向色為現起，以色所緣的作用意界離去為足處。耳等所依的了知聲等為相的耳鼻舌身識，以僅聲等為所緣為味，以面向聲等為現起，以聲所緣等的作用意界離去為足處。 在眼識等之後以了知色等為相的意界，以領受色等為味，以如是狀態為現起，以眼識等離去為足處。 無因異熟以了知六所緣為相的兩種作推度等作用的意識界，以推度等為味，以如是狀態為現起，以心所依處為足處。但由於喜舍相應和二處五處差別而有差別。在這些[意識界]中，一個由於在純可意所緣中轉起的存在而與喜相應，由於依推度、彼所緣而在五門和速行末後轉起故為二處。一個由於在可意舍所緣中轉起的存在而與舍相應，由於依推度、彼所緣、結生、有分、死而轉起故為五處。 這八種無因異熟識由於所緣的決定不決定而為二種。由於舍樂喜的差別而為三種。此中識五由於依次只在色等中轉起故為決定所緣，其餘為不定所緣。因為在此意界在五種色等中轉起，兩種意識界在六種[所緣]中。此中身識與樂相應，二處意識界與喜相應，其餘與舍相應。如是首先應當了知善異熟無因為八種。 但與無貪等異熟因相應為有因，它如欲界善依喜等差別為八種。但如善依佈施等而在六所緣中轉起，此[異熟]不如是。此只依結生、有分、死、彼所緣而在屬於小法的六所緣中轉起。此中有行無行應當依[業]來等而了知。雖然相應法無差別，但應當了知異熟如在鏡面等中的面相般無勇猛，善如面相般有勇猛。 但不善異熟只是無因，它為眼識、耳鼻舌身識、作領受作用的意界、作推度等作用的五處意識界，如是為七種。它應當如善無因異熟中所說的方式從相等而了知。

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.

我來為您直譯這段巴利文： 只是善異熟以可意和可意舍為所緣，這些[不善異熟]以不可意和不可意舍為所緣。那些[善異熟]依舍樂喜的差別而為三種，這些[不善異熟]依苦舍而為二種。因為此中身識只與苦俱，其餘與舍俱。在這些中的舍是劣的，如苦不太銳利，在其他[善異熟]中的舍是勝的，如樂不太銳利。如是依這七種不善異熟和前面十六種善異熟，欲界異熟識為二十三種。 但色界[異熟]如善而為五種。但善依定而在速行路中轉起。此[異熟]在生起中依結生、有分、死而[轉起]。如色界[異熟]，無色界[異熟]也如善而為四種。它的轉起差別的方式如色界中所說。出世間異熟因為是與四道相應心的果而為四種，它依道路和依定而二種轉起。如是一切在四地中異熟識為三十六種。 但作用依地的差別而為三種：欲界、色界、無色界。其中欲界為二種：無因和有因。其中離無貪等作用因為無因，它依意界意識界的差別而為二種。 其中以在眼識等之前了知色等為相的意界，以轉向為味，以面向色等為現起，以有分斷為足處，它只與舍相應。 但意識界為二種：共通和不共通。其中共通的與舍俱無因作用以了知六所緣為相，以作用而在五門意門中作確定轉向為味，以如是狀態為現起，以無因異熟意識界或有分的任一離去為足處。 不共通的與喜俱無因作用以了知六所緣為相，以作用而在阿羅漢對非殊勝事物生起微笑為味，以如是狀態為現起，以決定心所依處為足處。如是欲界作用無因為三種。 但有因如善依喜等差別而為八種。只是善生起于有學凡夫，此只[生起]于阿羅漢，這是此中的差別。如是首先欲界為十一種。 但色界和無色界如善而為五種和四種。應當了知它對阿羅漢只依生起而與善有差別。如是一切在三地中作用識為二十種。

1. 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.

我來為您直譯這段巴利文： 455. 如是二十一善、十二不善、三十六異熟、二十作用，總共八十九識。它們依結生、有分、轉向、見、聞、嗅、嘗、觸、領受、推度、確定、速行、彼所緣、死這十四種行相而轉起。 如何？當衆生由八欲界善的威力而生於天人中時，在他們死時，以業、業相、趣相之一為所緣而現前，八有因欲界異熟，對於在人中成為黃門等者的弱二因善異熟與舍俱無因異熟意識界，如是依結生而九異熟心轉起。當由色界無色界善的威力而生於色無色有中時，在他們死時，以業相為所緣而現前，九色無色界異熟依結生而轉起。 但當由不善的威力而生於惡趣中時，在他們死時，以業、業相、趣相之一為所緣而現前，一個不善異熟無因意識界依結生而轉起。如是首先應當了知此中十九異熟識依結生而轉起。 但當結生識滅時，隨順那結生識、作為那業的異熟、在那所緣中，如是名為有分識轉起，再如是[轉起]。如此若無轉變相續的其他心生起，如河流般在無見夢的入睡時等無量次數地轉起。如是應當了知那些識也依有分而轉起。 當如是有分相續轉起時，當衆生的諸根有能取所緣時，當色處於眼前時，依色而有眼凈的撞擊，由此撞擊的威力而有有分動搖，然後有分滅時，以那色為所緣，如斷有分般完成轉向作用的作用意界生起。在耳門等中也是這方法。但在意門中，當六種所緣現前時，在有分動搖之後，如斷有分般完成轉向作用的與舍俱無因作用意識界生起。如是應當了知二種作用識依轉向而轉起。 但在轉向之後，首先在眼門中完成見作用而依眼凈所依的眼識，在耳門等中完成聞等作用的耳鼻舌身識轉起。它們在可意和可意舍境中是善異熟，在不可意和不可意舍境中是不善異熟。如是應當了知十種異熟識依見聞嗅嘗觸而轉起。 但因為說"在眼識界生起滅后的同一剎那生起心、意、意所、彼生意界等"，所以在眼識等之後，領受它們的境，在善異熟之後善異熟，在不善異熟之後不善異熟意界生起。如是應當了知二種異熟識依領受而轉起。;

『『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

1. 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.

我來為您直譯這段巴利文： 因為說"在意界生起滅后的同一剎那生起心、意、意所、彼生意識界"，所以推度意界所領受的境，在不善異熟意界之後不善異熟，在善異熟之後在可意所緣中與喜俱，在可意舍[所緣]中與舍俱異熟無因意識界生起。如是應當了知三種異熟識依推度而轉起。 但在推度之後，確定那境而生起與舍俱作用無因意識界。如是應當了知一種作用識依確定而轉起。 但在確定之後，如果色等所緣是大的，那麼在已確定的境中，依八欲界善或十二不善或九餘欲界作用之一而六或七速行轉起，這首先是五門中的方法。 但在意門中在意門轉向之後是那些。從種姓以上，色界五善五作用，無色界四善四作用，出世間四道心四果心，在這些中凡得緣的，那個速行。如是應當了知五十五善不善作用異熟識依速行而轉起。 但在速行末後，如果在五門中[所緣]極大，在意門中[所緣]明顯，那麼對欲界眾生在欲界速行末後，依可意所緣等和前業速行心等，凡得到什麼緣，依那個緣，在八有因欲界異熟和三異熟無因意識界中的某一個，如逆流而去的船后隨的一些水般，在異於有分所緣的所緣中，隨順已轉起的速行而二次或一次異熟識生起。這在速行末後應在有分所緣中轉起，但因為以那速行的所緣為所緣而轉起，故稱為彼所緣。如是應當了知十一種異熟識依彼所緣而轉起。 但在彼所緣末後，再轉起有分，有分斷時再有轉向等。如是得緣的心相續在有分之後轉向，在轉向之後見等，只依心的決定而一再轉起，直到一有中有分窮盡。因為在一有中最後的有分心，因為從此死去故稱為死。所以它也是十九種。如是應當了知十九種異熟識依死而轉起。 但從死再結生，從結生再有分，如是對在諸有趣住處輪迴的眾生，不斷的心相續轉起。但在此中誰證得阿羅漢，他的死心滅時就滅了。 這是在識蘊中詳說的綱要。 受蘊論 456. 現在說"任何以受為相的，把這一切合為一起應當了知是受蘊"，在此中所謂以受為相即是受。如說："友，因為感受感受故稱為受。"

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

1. 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

我來為您直譯這段巴利文： 但它以受為相，雖自性為一種，依種類而為三種：善、不善、無記。 其中依"欲界依喜舍智行的差別而為八種"等方式所說，與善識相應為善，與不善[識]相應為不善，與無記[識]相應為無記，應當了知。它依自性差別而為五種：樂、苦、喜、憂、舍。 其中與善異熟身識相應為樂。與不善異熟[相應]為苦。欲界中四善、四有因異熟、一無因異熟、四有因作用、一無因作用、四不善，色界中除第五禪識四善、四異熟、四作用，但出世間因為沒有無禪的，所以八出世間依五禪而為四十。其中除去八第五禪的，與其餘三十二善異熟，如是喜與六十二識相應。憂與二不善[相應]。舍與其餘五十五識相應。 其中樂以經驗可意觸為相，以增長相應[法]為味，以身體愉悅為現起，以身根為足處。 苦以經驗不可意觸為相，以消損相應[法]為味，以身體損害為現起，以身根為足處。 喜以經驗可意所緣為相，以無論如何享受可意相為味，以心理愉悅為現起，以輕安為足處。 憂以經驗不可意所緣為相，以無論如何享受不可意相為味，以心理損害為現起，以決定心所依處為足處。 舍以中性感受為相，以不過分增長或消損相應[法]為味，以寂靜狀態為現起，以無喜心為足處。 這是在受蘊中詳說的綱要。 想蘊論 457. 現在說"任何以想為相的，把這一切合為一起應當了知是想蘊"，在此中所謂以想為相即是想。如說："友，因為想知想知故稱為想。"但它以想為相，雖自性為一種，依種類而為三種：善、不善、無記。 其中與善識相應為善，與不善相應為不善，與無記相應為無記。因為沒有離想的識，所以識有多少差別，想也有多少[差別]。 但它雖如是與識有同等差別，從相等[來說]一切都以想知為相，以作再想知的因相為味如木匠等對木材等，以依已取相而作執著為現起如見象的盲人，以如所現起的境為足處如小鹿對草人生起"是人"的想。 這是在想蘊中詳說的綱要。 行蘊論;

1. 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.

1. 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.

2. 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.

1. 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.

2. Jīvanti tena, sayaṃ vā jīvati, jīvanamattameva vā tanti jīvitaṃ. Lakkhaṇādīni panassa rūpajīvite vuttanayeneva veditabbāni. Tañhi rūpadhammānaṃ jīvitaṃ, idaṃ arūpadhammānanti idamevettha nānākaraṇaṃ.

我來為您直譯這段巴利文： 458. 現在說"任何以造作為相的，把這一切合為一起應當了知是行蘊"，在此中所謂以造作為相即是以聚集為相。什麼是那個？即是諸行。如說："諸比丘，因為造作有為法故稱為諸行。"它們以造作為相，以努力為味，以擴充套件為現起，以其餘三蘊為足處。 如是從相等[來說]雖為一種，依種類而為三種：善、不善、無記。其中與善識相應為善。與不善相應為不善。與無記相應為無記。 其中首先與欲界初善識相應的決定以自相而來二十七，必定四，不定五，如是三十六。其中觸、思、尋、伺、喜、精進、命、定、信、念、慚、愧、無貪、無瞋、無癡、身輕安、心輕安、身輕快、心輕快、身柔軟、心柔軟、身適業、心適業、身練達、心練達、身正直、心正直，這些以自相而來二十七。欲、勝解、作意、舍，這些必定四。悲、喜、離身惡行、離語惡行、離邪命，這些不定五。因為這些有時生起，生起時也不一起生起。 459. 其中因為觸故為觸。此以觸為相。以撞擊為味，以會合為現起，以現前境為足處。因為這雖是無色法，也以觸的形式在所緣中轉起。雖然部分不接觸，也如色對眼、如聲對耳般使心和所緣撞擊，因為依三事會合稱為自己的因而轉起故以會合為現起。由於依適當作意和根對準備好的境而無間隔生起故說以現前境為足處。但由於是受的住處故應當視如無皮牛。 460. 因為思故為思。意即決意。它以思的狀態為相，以努力為味，以安排為現起，如首席學生、大木匠等成辦自己和他人的事。但這在憶念緊急工作等時，以相應[法]的奮發狀態轉起而顯著。 在尋伺喜中應當說的一切，在地遍釋初禪解釋中已說。 461. 勇者的狀態為精進。它以發奮為相，以支援俱生[法]為味，以不沉沒狀態為現起。由於說"有悚懼者如理精進"故以悚懼為足處，或以精進事為足處，應當視為正精進是一切成就的根本。 462. 由此而活，或自己活，或僅是活的狀態為命。但它的相等應當如色命中所說方式了知。因為那是色法的命，這是無色法的[命]，這裡只有這個差別。

1. 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.

2. 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.

3. 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.

4. 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.

5. 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.

我來為您直譯這段巴利文： 463. 在所緣中心平等安立，或正確安立，或僅是心的安立狀態為定。它以不散亂為相，或以不散動為相，以統合俱生[法]為味如水對沐浴粉，以寂靜為現起，特別以樂為足處，應當視如無風時燈焰的住立是心的住立。 464. 由此而信，或自己信，或僅是信的狀態為信。它以信為相，或以確信為相，以凈信為味如凈水寶石，或以躍進為味如渡瀑流者。以無混濁為現起，或以勝解為現起，以應信事為足處，或以聽聞正法等入流支為足處，應當視如手財種子。 465. 由此而念，或自己念，或僅是念的狀態爲念。它以不漂流為相，以不忘失為味，以守護為現起，或以面向境為現起，以堅固想為足處，或以身等念住為足處。但由於在所緣中穩固建立故應當視如柱子，由於守護眼門等故應當視如門衛。 466. 因為對身惡行等慚故為慚。這是羞恥的同義語。因為對它們畏故為愧。這是怖畏惡的同義語。其中慚以厭惡惡為相。愧以恐怖為相。慚以羞恥相而不作諸惡為味。愧以恐怖相[而不作諸惡為味]。這兩者如所說方式以畏縮惡為現起，以自重他重為足處。以自己為重而以慚舍惡如良家婦。以他人為重而以愧舍惡如妓女。應當視這兩法為世間守護者。 467. 由此而不貪，或自己不貪，或僅是不貪的狀態為無貪。在無瞋無癡中也是這個方法。其中無貪以心對所緣不貪著為相，或以不執著狀態為相如蓮葉上的水滴。以不執取為味如解脫的比丘，以不粘著為現起如落入不凈中的人。 468. 無瞋以無暴惡為相，或以無違逆為相如親善友。以除去瞋恨為味，或以除去熱惱為味如旃檀。以溫和狀態為現起如滿月。 469. 無癡以通達如實性為相，或以無障礙通達為相如善射手射中之箭的通達。以照明境為味如燈，以不迷惑為現起如林中善導者。應當視這三者也是一切善的根本。

1. 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.

1. Adhimuccanaṃ adhimokkho. So sanniṭṭhānalakkhaṇo, asaṃsappanaraso, nicchayapaccupaṭṭhāno, sanniṭṭheyyadhammapadaṭṭhāno, ārammaṇe niccalabhāvena indakhīlo viya daṭṭhabbo.

2. 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.

我來為您直譯這段巴利文： 470. 身的輕安為身輕安。心的輕安為心輕安。此中身是指受等三蘊。但這兩者合為一起時，身心輕安以平息身心困擾為相，以鎮伏身心困擾為味，以身心不動搖冷靜狀態為現起，以身心為足處。應當視為是身心不安寧造成的粗躁等煩惱的對治。 身的輕快狀態為身輕快。心的輕快狀態為心輕快。它們以平息身心沉重為相，以鎮伏身心沉重為味，以身心不遲鈍為現起，以身心為足處。應當視為是身心沉重造成的惛沉睡眠等煩惱的對治。 身的柔軟狀態為身柔軟。心的柔軟狀態為心柔軟。它們以平息身心僵硬為相，以鎮伏身心堅硬狀態為味，以無對礙為現起，以身心為足處。應當視為是身心僵硬造成的見慢等煩惱的對治。 身的適業狀態為身適業。心的適業狀態為心適業。它們以平息身心不適業為相，以鎮伏身心不適業為味，以身心成就所緣作用為現起，以身心為足處。應當視為是身心不適業造成的其餘蓋等的對治，如凈金般在可凈信事中帶來凈信，在有益行為中帶來適合投入的狀態。 身的練達狀態為身練達。心的練達狀態為心練達。它們以身心無病狀態為相，以鎮伏身心疾病為味，以無過患為現起，以身心為足處。應當視為是身心疾病造成的不信等的對治。 身的正直狀態為身正直。心的正直狀態為心正直。它們以身心質直為相，以鎮伏身心彎曲為味，以不歪曲為現起，以身心為足處。應當視為是身心彎曲造成的詐欺詭詐等的對治。 471. 欲是想作的同義語。所以那欲以想作為相，以尋求所緣為味，以需要所緣為現起，那也是它的足處。對於取所緣，應當視這如心的伸手。 472. 勝解為確定。它以決定為相，以不動搖為味，以決意為現起，以應決定法為足處，應當視如因在所緣中不動而如門柱。 473. 作為行為。在意中行為為作意。或因為造作與前意不同的意故為作意。這有引導所緣、引導路、引導速行三種。 其中引導所緣是在意中行為為作意。它以憶持為相，以結合相應[法]于所緣為味，以面向所緣為現起，以所緣為足處。屬於行蘊，由於引導所緣應當視如相應[法]的馭者。但引導路是五門轉向的同義語。引導速行是意門轉向的同義語。這些不在此中所說。

1. 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.

1. Kāyaduccaritato virati kāyaduccaritavirati. Esa nayo sesāsupi. Lakkhaṇādito panetā tissopi kāyaduccaritādivatthūnaṃ avītikkamalakkhaṇā, amaddanalakkhaṇāti vuttaṃ hoti. Kāyaduccaritādivatthuto saṅkocanarasā, akiriyapaccupaṭṭhānā, saddhāhirottappaappicchatādiguṇapadaṭṭhānā, pāpakiriyato cittassa vimukhabhāvabhūtāti daṭṭhabbā.

2. 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.

1. 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).

2. 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.

我來為您直譯這段巴利文： 474. 于這些法中的中性為處中舍。它以平衡心心所為相，以防止不足和過度為味，或以切斷偏袒為味，以中立狀態為現起，應當視如馭者以旁觀狀態對平等奔馳的良馬。 悲喜應當如梵住釋中所說方式了知。只是它們達到安止是色界的，這些是欲界的，只有這個差別。 但有些人也想把慈舍放在不定中，那不應當接受。因為實際上慈只是無瞋，舍只是處中舍。 475. 離身惡行為身惡行離。其餘也是這個方法。但從相等[來說]這三者以不違犯身惡行等事為相，說是以不壓伏為相。以從身惡行等事退縮為味，以不作為現起，以信慚愧少欲等功德為足處，應當視為是心遠離作惡的狀態。 476. 如是應當了知這三十六行與初欲界善識相應。如[與]初[識相應]，如是也與第二[相應]。這裡只是有行狀態的差別。 但與第三[相應]的除去無癡應知其餘。如是[與]第四[相應]。這裡只是有行狀態的差別。 但在初[識]中所說的除去喜應知其餘與第五相應。如[與]第五[相應]，如是也與第六[相應]。這裡只是有行狀態的差別。但與第七相應的除去無癡應知其餘。如是[與]第八[相應]。這裡只是有行狀態的差別。 在初[識]中所說的除去三離，其餘與色界善中的初[識]相應。與第二[相應]的除去尋。與第三[相應]的從此除去伺。與第四[相應]的從此除去喜。與第五[相應]的從不定中除去悲喜。那些也在四無色善中。因為這裡只是無色界性的差別。 在出世間中，首先與初禪道識[相應]的如初色界識所說方式，在第二禪等差別中應當如第二色界識等所說方式了知。但無悲喜，[三離]是決定的，和出世間性，這是這裡的差別。如是首先應當了知善行。 477. 在不善中首先與貪根第一不善相應的決定以自相而來十三，必定四，如是十七。其中觸、思、尋、伺、喜、精進、命、定、無慚、無愧、貪、癡、邪見，這些以自相而來十三。欲、勝解、掉舉、作意，這些必定四。 478. 因為不慚故為無慚。無慚的狀態為無慚。因為不愧故為無愧。其中無慚以不厭惡身惡行等為相，或以無羞恥為相。無愧以對它們無羞恥為相，或以無怖畏為相。這是這裡的簡說。但詳說應當依慚愧所說的對治方式了知。

1. 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.

1. Micchā passanti tāya, sayaṃ vā micchā passati, micchādassanamattaṃ vā esāti micchādiṭṭhi. Sā ayoniso abhinivesalakkhaṇā, parāmāsarasā, micchābhinivesapaccupaṭṭhānā, ariyānaṃ adassanakāmatādipadaṭṭhānā, paramaṃ vajjanti daṭṭhabbā.

2. 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.

3. 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.

1. 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).

我來為您直譯這段巴利文： 479. 由此而貪，或自己貪，或僅是貪的狀態為貪。由此而癡，或自己癡，或僅是癡的狀態為癡。其中貪以執取所緣為相如猴膠，以粘著為味如投在熱鍋上的肉片，以不捨為現起如油污的染著，以見可愛于結縛法為足處。應當視為如河流狀態增長的貪慾，如急流的河流只取惡趣而去，如入大海。 480. 癡以心盲為相，或以無知為相，以不通達為味，或以覆蓋所緣自性為味，以不正行為現起，或以黑暗為現起，以非理作意為足處，應當視為是一切不善的根。 481. 由此而邪見，或自己邪見，或僅是邪見的狀態為邪見。它以非理執取為相，以固執為味，以邪執為現起，以不欲見聖者等為足處，應當視為是最極過患。 482. 掉舉狀態為掉舉。它以不寂靜為相如為風所擊的水，以不住為味如為風所擊的旗旛，以散亂為現起如為石所擊散的灰，以心不寂靜時非理作意為足處，應當視為是心散亂。其餘應當如善中所說方式了知。因為這些以不善性和劣性與那些[善法]有差別。 483. 如是應當了知這十七行與第一不善識相應。如[與]第一[相應]，如是也與第二[相應]。但這裡有行性和昏沉睡眠的不定性是差別。 其中昏沉性為昏沉。睡眠性為睡眠。意即無精進性、無精力與障礙。昏沉和睡眠為昏沉睡眠。其中昏沉以無精進為相，以除去精進為味，以沉沒為現起。睡眠以不適業為相，以遮蔽為味，以萎靡為現起，或以打盹睡眠為現起。兩者都以不悅伸欠等時的非理作意為足處。 與第三[相應]的在初[識]中所說的除去邪見應知其餘。但這裡慢是不定的。這是差別，它以高舉為相，以執取為味，以欲標幟為現起，以離見貪為足處，應當視如狂亂。 與第四[相應]的在第二[識]中所說的除去邪見應知其餘。這裡慢也是在不定中。但在初[識]中所說的除去喜應知其餘與第五相應。如[與]第五[相應]，如是也與第六[相應]。但這裡有行性和昏沉睡眠的不定性是差別。與第七[相應]的在第五[識]中所說的除去見應知其餘。但這裡慢是不定的。與第八[相應]的在第六[識]中所說的除去見應知其餘。這裡慢也是在不定中。 484. 但在兩瞋根中首先與第一相應的決定以自相而來十一，必定四，不定三，如是十八。其中觸、思、尋、伺、精進、命、定、無慚、無愧、瞋、癡，這些以自相而來十一。欲、勝解、掉舉、作意，這些必定四。嫉、慳、惡作，這些不定三。

1. 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.

2. Issāyanā issā. Sā parasampattīnaṃ usūyanalakkhaṇā. Tattheva anabhiratirasā, tato vimukhabhāvapaccupaṭṭhānā, parasampattipadaṭṭhānā, saṃyojananti daṭṭhabbā.

3. Maccharabhāvo macchariyaṃ. Taṃ laddhānaṃ vā labhitabbānaṃ vā attano sampattīnaṃ nigūhanalakkhaṇaṃ, tāsaṃyeva parehi sādhāraṇabhāvaakkhamanarasaṃ, saṅkocanapaccupaṭṭhānaṃ, kaṭukañcukatāpaccupaṭṭhānaṃ vā, attasampattipadaṭṭhānaṃ, cetaso virūpabhāvoti daṭṭhabbaṃ.

4. 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.

1. 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.

2. 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.

我來為您直譯這段巴利文： 485. 由此而瞋，或自己瞋，或僅是瞋的狀態為瞋。它以粗暴為相如被打的毒蛇，以擴散為味如毒的散佈，或以燒自己所依為味如林火。以損害為現起如得機會的敵人，以瞋惱事為足處，應當視如混毒的腐尿。 486. 嫉妒為嫉。它以妒羨他人的成就為相。以對彼不悅為味，以背離彼為現起，以他人成就為足處，應當視為是結。 487. 慳吝狀態為慳。它以隱藏已得或當得的自己成就為相，以不忍他人共享那些為味，以退縮為現起，或以吝嗇為現起，以自己成就為足處，應當視為是心的醜陋狀態。 488. 惡作為惡。那個狀態為惡作。它以後悔為相，以追悔已作未作為味，以懊悔為現起，以已作未作為足處，應當視如奴役。其餘如已說方式。 如是應當了知這十八行與第一瞋根相應。如[與]第一[相應]，如是也與第二[相應]。但有行性和在不定中有昏沉睡眠的可能是差別。 489. 在兩癡根中首先與疑相應的觸、思、尋、伺、精進、命、心住、無慚、無愧、癡、疑，這些以自相而來十一，掉舉、作意這必定二，如是十三。 490. 其中心住是僅住于轉起的軟弱定。離去疑為疑。它以懷疑為相，以動搖為味，以不決定為現起，或以不一向執取為現起，以對疑的非理作意為足處，應當視為是修行的障礙。其餘如已說方式。 與掉舉相應的在與疑相應中所說的除去疑的其餘十二。但這裡因無疑而生起勝解。與它一起也是十三，因有勝解所以定更強。這裡掉舉是以自相而來的。勝解作意是依必定的[方式]，如是應當了知不善行。

1. 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.

1. 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

1. 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.

我來為您直譯這段巴利文： 491. 在無記中首先異熟無記依無因有因差別為二種。其中與無因異熟識相應為無因。其中首先與善不善異熟眼識相應的觸、思、命、心住，這些以自相而來四，必定作意一，如是五。與耳鼻舌身識相應的也是這些。與兩種異熟意界[相應]的是這些以及尋伺勝解，如是八，如是也與三種無因意識界。但其中與喜俱行的，應當了知與它一起有喜增加。 但與有因異熟識相應為有因。其中首先與八欲界異熟相應的與八欲界善相應行相似。但在不定中的那些悲喜，因為以有情為所緣故在異熟中沒有。因為欲界異熟一向是以有限為所緣。不僅是悲喜，諸離也在異熟中沒有。因為說"五學處只是善的"。 但與色界無色界出世間異熟識相應的與它們的善識相應行相似。 492. 唯作無記也依無因有因差別為二種。其中與無因唯作識相應為無因。它們與善異熟意界無因意識界二種相應的相同。但在意識界二種中精進增加。因有精進故定得力。這是這裡的差別。 但與有因唯作識相應為有因。其中首先與八欲界唯作識相應的除去諸離與八欲界善相應行相似。但與色界無色界唯作相應的在一切方面也與它們的善識相應相似，如是應當了知無記行。 這是行蘊的詳說門。 這首先是阿毗達磨依分別詞法的諸蘊詳說門。 過去等分別說 493. 但世尊[說]： "任何色是過去未來現在，或內或外，或粗或細，或劣或勝，或遠或近，把它們合集歸納為一，這稱為色蘊。任何受...任何想...任何行...任何識是過去未來現在...乃至...歸納為一，這稱為識蘊。" 如是諸蘊被詳說。 其中"任何"是無餘遍攝。"色"是限定過分延伸。如是以兩詞也作了色的無餘攝受。然後開始它的過去等分別。因為那或是過去，或是未來等差別。在受等中也是這個方法。

1. 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.

1. Ajjhattabahiddhābhedo vuttanayo eva. Apica idha niyakajjhattampi ajjhattaṃ parapuggalikampi ca bahiddhāti veditabbaṃ. Oḷārikasukhumabhedo vuttanayova.

2. 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.

1. 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.

我來為您直譯這段巴利文： 494. 其中首先色依時期、相續、時節、剎那四種成為所謂過去。如是[也成為]未來現在。 其中首先依時期，對一個[有情]在一生中結生之前為過去，死後為未來，兩者之間為現在。 依相續，同分一時節生和一食生雖依前後轉起也是現在，此前異分時節食生為過去，此後為未來。心生的一路一速行一定生為現在，此前為過去，此後為未來。業生沒有依個別相續的過去等差別，但應當了知它的過去等性是依那些時節食心生的資助。 依時節，在一剎那、上午、傍晚、夜晚、白天等時節中依相續轉起的在那個時節為所謂現在，此前為過去，此後為未來。 依剎那，屬於生等三剎那為現在，此前為未來，此後為過去。又，超越因緣作用為過去，已盡因作用未盡緣作用為現在，兩種作用未至為未來。或在自作用剎那為現在，此前為未來，此後為過去。這裡剎那等說是無比喻的。其餘是有比喻的。 495. 內外差別如已說方式。又這裡應當了知自己身內也是內，他人的也是外。粗細差別如已說方式。 496. 劣勝差別有二種：有比喻和無比喻。其中色究竟[天]的色比善見[天]的色劣。那善見[天]的色比[其下天]的色勝。如是直到地獄眾生的色，應當了知是有比喻的劣勝性。但無比喻的，在那裡生起不善異熟的是劣，在那裡生起善異熟的是勝。 遠近這也如已說方式。又這裡也應當了知依處所相對而有遠近性。 497. "把它們合集歸納為一"的意思是：那以過去等詞分別指示的一切色，在所謂壞滅相的同一性中以慧作成堆，稱為色蘊。由此顯示一切色以壞滅相成為堆而為色蘊。因為沒有離色而有所謂色蘊。 498. 如色，如是受等也以領受相等成為堆。因為沒有離受等而有所謂受蘊等。 但這裡在過去等分別中應當了知受的過去未來現在性是依相續和剎那等。其中依相續，屬於一路一速行一定和轉起於一路境相應的為現在，此前為過去，此後為未來。依剎那等，屬於三剎那而行於前際后際中際和正作自作用的受為現在，此前為過去，此後為未來。內外差別應當依自己身內了知。

1. 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.

我來為您直譯這段巴利文： 499. 粗細差別應當依分別中所說的"不善受是粗，善無記受是細"等方式，依種性、自性、人、世間出世間了知。首先依種性，不善受因為是有過行為之因，和因為是煩惱熱惱性而是不寂靜轉起，故比善受粗；因為有惱害，有精進，有異熟，煩惱熱惱性，有過，故比異熟無記粗；因為有異熟，煩惱熱惱性，有逼惱，有過，故比唯作無記粗。但善無記因相反所說故比不善細。兩種善不善受因為有惱害，有精進，有異熟，依相應故比兩種無記粗，兩種無記以相反所說故比它們細。如是首先應當依種性了知粗細性。 500. 但依自性，苦受因為無味，有擴散，作動搖，可畏，壓伏，故比其他兩種粗，但其他兩種因為有樂，寂靜，殊勝，可意，中性，依相應故比苦細。但兩者苦樂因為有擴散，作動搖，明顯，故比不苦不樂粗，它以相反所說故比那兩者細。如是應當依自性了知粗細性。 501. 但依人，未得定者的受因為在不同所緣中散亂性，故比得定者的受粗，相反故另一個細。如是應當依人了知粗細性。 但依世間出世間，有漏受是世間的，它因為是漏生起之因，屬暴流，屬軛，屬系，屬蓋，屬取，屬雜染，凡夫共有，故比無漏粗。它以相反故比有漏細。如是應當依世間出世間了知粗細性。

1. 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.

1. 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

我來為您直譯這段巴利文： 502. 其中應當避免種性等的混雜。因為與不善異熟身識相應的受雖依種性是無記而細，但依自性等是粗。因為這樣說："無記受是細。苦受是粗。得定者的受是細。未得定者的受是粗。有漏受是粗。無漏受是細。"如苦受，如是樂等也依種性是粗，依自性等是細。因此應當了知受的粗細性是如此不會依種性等混雜。即是說 - 無記依種性比善不善細。其中什麼是無記？是苦？是樂？是得定者的？是未得定者的？是有漏的？是無漏的？如是不應涉及自性等差別。一切處都是這個方法。 又因為說"應當視受依各自而有粗細"，所以在不善等中也是與貪俱的受比與瞋俱的受像火一樣因燒自己所依而粗，與貪俱的細。與瞋俱的也是決定的粗，不決定的細。決定的也是住劫的粗，其他的細。在住劫的中也是無行的粗，其他的細。但與貪俱的是與見相應的粗，其他的細。它也是決定住劫無行的粗，其他的細。不分別的不善是多異熟的粗，少異熟的細。但善是少異熟的粗，多異熟的細。 又欲界善是粗。色界的細。從此無色界的。從此出世間的。欲界的是施所成粗。戒所成細。從此修所成。修所成也是二因的粗。三因的細。三因的也是有行的粗。無行的細。色界的也是初禪的粗...乃至...第五禪的細。無色界的也是與空無邊處相應的粗...乃至...與非想非非想處相應的細。出世間的也是與預流道相應的粗...乃至...與阿羅漢道相應的細。這個方法也在各地的異熟唯作受和依苦等未得定者等有漏等所說的受中。 又依處所在地獄苦是粗。在畜生界細...乃至...他化自在天細。如苦，如是樂也應當在一切處適當配合。又依事物任何依低劣事物的受是粗，依殊勝事物的細。 在劣勝差別中應當視粗的是劣，細的是勝。 503. 但遠詞在分別中分別為"不善受與善無記受遠"。近詞為"不善受與不善受近"等方式。因此不善受以異分，不相雜，不相似故與善無記遠，如是善無記與不善[遠]。一切分中都是這個方法。但不善受以同分，相似故與不善近。這是受蘊的過去等分別詳說門。但應當了知與各受相應的想等也如是。 業等抉擇說;

1. 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.

我來為您直譯這段巴利文： 504. 如是了知后，在這些中： 爲了區分智對蘊，依次第和差別； 依無增減如是，依譬喻也如是。 依二種所見如是，見義成就者； 抉擇方法應當，被明瞭者正知。 其中次第是這裡生起次第、斷次第、行道次第、地次第、說示次第等多種次第。 其中"首先是羯羅藍，從羯羅藍成為頞部曇"等如是是生起次第。"見所斷法，修所斷法"等如是是斷次第。"戒清凈，心清凈"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"施論，戒論"等如是是說示次第。在這些中這裡首先生起次第不適合，因為諸蘊不像羯羅藍等那樣依前後確立而生起。不是斷次第，因為善無記不應斷。不是行道次第，因為不善不應修習。不是地次第，因為受等屬於四地。但說示次第適合。 因為在無差別的五蘊中，世尊爲了以分離聚集密實的顯示使陷入我執的所化眾生脫離我執，爲了慈悲使那些人容易理解，首先說示眼等的對象，粗的色蘊。此後[說示]領受可意不可意色的受。"他所受，他所想"如是[說示]受的所緣相的能取想。[說示]依想而造作的諸行。[說示]那些受等的所依和是它們增上的識。如是首先應當了知依次第的抉擇方法。 505. 差別是蘊和取蘊的差別。但它們有什麼差別，蘊是無差別地說的。取蘊以有漏可取性而有差別。如說： "諸比丘，我要為你們說五蘊和五取蘊，請聽。諸比丘，什麼是五蘊？諸比丘，任何色是過去未來現在...乃至...近，諸比丘，這稱為色蘊。任何受...乃至...任何識...乃至...近，諸比丘，這稱為識蘊。諸比丘，這些稱為五蘊。諸比丘，什麼是五取蘊？諸比丘，任何色...乃至...近，是有漏可取，諸比丘，這稱為色取蘊。任何受...乃至...任何識...乃至...近，是有漏可取，諸比丘，這稱為識取蘊。諸比丘，這些稱為五取蘊。" 這裡如受等也有無漏，但色不如是。但因為它適合以堆義成為蘊性，所以在蘊中說。因為適合以堆義和有漏義成為取蘊性，所以在取蘊中說。但受等只有無漏在蘊中說。有漏在取蘊中說。這裡取蘊應當視為取的所緣蘊是取蘊，這是義。但這裡把這一切合為一稱為蘊是意趣。

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.

我來為您直譯這段巴利文： 506. 無增減是為什麼世尊只說五蘊，不多不少？因為一切有為法以類別總攝，是我我所執取的事物的最勝，和其他的包攝於此。因為在多種差別的有為法中以類別總攝時，色也以色類別一總攝方式成為一蘊。受以受類別一總攝方式成為一蘊。在想等中也是這個方法。因此依一切有為法類別一總攝故只說五。這五種即色等是我我所執取事物的最勝。因為說："諸比丘，有色時，依止色，執著色而如是見生起'這是我的，我是這個，這是我的我'。有受、想、行、識時，依止識，執著識而如是見生起'這是我的，我是這個，這是我的我'"。因此依我我所執取事物的最勝性也只說五。其他所說的戒等五法蘊，因屬於行蘊，也被包攝於此。因此依其他的包攝於此也只說五。如是應當了知依無增減的抉擇方法。 507. 譬喻是這裡色取蘊如病室，因為是識取蘊如病人的依處門所緣方面的住處。受取蘊如病，因為是痛惱。想取蘊如病因，因為依欲想等方式有與貪等相應的受。行取蘊如服不適藥，因為是受病的因。因為說："為受而造作受"。如是說："因為作和積集不善業，生起與苦俱行的身識異熟"。識取蘊如病人，因為不離受病。又這些也如監獄、刑罰、罪過、作罪過、罪人，也如容器、食物、調味、服侍者、食者。如是應當了知依譬喻的抉擇方法。 508. 二種所見是如是應當了知依略說和廣說二種的抉擇方法。略說五取蘊應當依毒蛇譬喻所說方式視如舉劍的敵人，依重擔經方式視如重擔，依被食方便方式視如食者，依雙經方式視如無常苦無我有為殺害者。但廣說在這裡應當視色如泡沫，因為不耐按壓。應當視受如水泡，因為暫時可樂。應當視想如蜃景，因為欺誑。應當視行如芭蕉干，因為無實。應當視識如幻，因為欺騙。特別地應當視極微細的內色為不凈。受因不離三苦故為苦。想行因不自在故為無我。應當視識因有生滅法故為無常。

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.

1. 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.

1. 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.

我來為您直譯這段巴利文： 509. 如是見者的義成就是如是依略說廣說二種見者所有的義成就，也應當由此了知抉擇方法。即是：首先略說見五取蘊如舉劍的敵人等性的人不被諸蘊所惱。但廣說見色等如泡沫等相似性的人不會在無實中見實。 特別地，見內色為不淫的人遍知段食，斷除于不凈見凈的顛倒，度脫欲暴流，解脫欲軛，無漏于欲漏，破壞貪身繫，不取著欲取。 見受為苦的人遍知觸食，斷除于苦見樂的顛倒，度脫有暴流，解脫有軛，無漏于有漏，破壞瞋身繫，不取著戒禁取。 見想行為無我的人遍知意思食，斷除于無我見我的顛倒，度脫見暴流，解脫見軛，無漏于見漏，破壞見身繫，不取著我語取。 見識為無常的人遍知識食，斷除于無常見常的顛倒，度脫無明暴流，解脫無明軛，無漏于無明漏，破壞戒禁取身繫，不取著見取。 如是大功德，因為依殺害者等見； 因此智者，應當依殺害者等見諸蘊。 如是為善人歡喜義所作清凈道 慧修習品中 名為蘊釋 第十四品。 處界釋 處廣說 510. 處是十二處 - 眼處，色處，耳處，聲處，鼻處，香處，舌處，味處，身處，觸處，意處，法處。其中： 應當了知抉擇，依義相首先， 依次第略廣，如是也依所見。 其中首先特別地，見故為眼，意思是喜樂和顯示色。變成色故為色，意思是顯示成為具有變化之相而達到心的狀態。聞故為耳。發聲故為聲，意思是顯說。嗅故為鼻。散香故為香，意思是顯示自己的事物。招呼生命故為舌。嘗故為味，意思是享受。身是有漏法的劣處。處是生起處。觸故為觸。知故為意。持有自相故為法。 511. 但一般地應當了知處由於處，擴充套件諸來，引導廣大。因為在眼色等中各自門所緣的心心所法以各自的經驗等作用而來，起，勤，努力。它們擴充套件那些來的法，意思是廣大。這在無始輪迴中轉起的極廣大輪迴苦直到不止息就引導，意思是轉起。如是這一切法因為處，擴充套件諸來，引導廣大故稱為處。

1. 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.

我來為您直譯這段巴利文： 512. 又應當了知處依住處義、礦藏義、集會處義、出生處義和因義。即如在世間"自在天處、婆修天處"等中住處稱為處。"金處、銀處"等中是礦藏。但在教中"鳥類依止在可意的處"等中是集會處。"南方是牛的處"等中是出生處。"在那裡那裡得到作證，有因有緣"等中是因。 在眼等中那些心心所法依止，因為依它們而轉起，所以眼等是它們的住處。在眼等中它們遍滿，因為依止它們和緣它們，所以眼等是它們的礦藏。眼等是它們的集會處，因為在那裡那裡依所依門所緣而集會。眼等是它們的出生處，因為以依所緣性在那裡生起。眼等是它們的因，因為它們無則無。如是依住處義、礦藏義、集會處義、出生處義和因義，因為這些原因這些法稱為處。 因此依如所說義，眼和它是處故為眼處...乃至...法和它們是處故為法處，如是首先應當由此依義了知抉擇。 513. 相是應當由此依眼等的相了知抉擇。但那些它們的相應當依蘊釋所說方式了知。 如此性是如此狀態。這是說 - 眼等也只是法，如是為何不只說法處而說十二處？因為這裡依六識身生起門所緣確立，因為依六識身的門性和所緣性確立，所以它們有這個差別而說十二。因為屬於眼識路的識身只以眼處為生起門，以色處為所緣，如是其他對其他[識身]。但第六以有分意稱為意處的一部分為生起門，不共的法處為所緣。如是因為依六識身生起門所緣確立故說十二，如是應當由此依如此性了知抉擇。 514. 次第是這裡也在前面所說的生起次第等中只適合說示次第。因為在內處中因為有見有對境界性，眼處明顯故首先說示，此後無見有對境界的耳處等。或者因為作為見無上、聞無上的因而多有益，在內處中首先說示眼處耳處，此後鼻處等三，因為是五種的境界所緣，最後意處，但因為是眼處等的境界，所以在外處中色處等在它們中間。又也應當了知這是它們依識生起因確立的次第。因為說："緣眼和色生起眼識...乃至...緣意和法生起意識"。如是應當由此依次第了知抉擇。

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

我來為您直譯這段巴利文： 515. 略廣是略說十二處只是名色而已，因為意處和法處的一部分以名攝，其餘處以色攝。但廣說首先在內處中，眼處依種性只是眼凈色而已，但依緣、趣、種族、人的差別則有無量差別。如是耳處等四處。意處依善、不善、異熟、唯作識的差別有八十九種差別和一百二十一種差別。但依所依、道路等差別則有無量差別。色、聲、香、味處依異類緣等差別有無量差別。觸處依地界、火界、風界有三種差別。依緣等差別有多種差別。法處依受、想、行蘊、細色、涅槃的自性種種差別有多種差別。如是應當依略廣了知抉擇。 516. 所見是這裡一切有為處應當視為無來無去。因為它們不從任何處在生前來，也不到任何處在滅後去，而是在生前未得自性，在滅后破壞自性，在前後中際依緣而轉起無自在。因此應當視為無來無去。如是[應當視為]無造作無功用。因為眼色等不會這樣想："啊！愿在我們和合時生起名為識。"它們也不以門性、所依性、所緣性為生起識而造作，不成就功用，而只是法性，即是在眼色等和合時生起眼識等。因此應當視為無造作無功用。又內處應當視如空村，因為離常、凈、樂、我性。外處如村劫賊盜，因為害內處。因為說："諸比丘，眼被可意不可意色所害"等詳說。又內處應當視如六生物，外處如它們的境界。如是應當由此依所見了知抉擇。 這首先是處的廣說門。 界廣說

1. 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.

1. 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.

我來為您直譯這段巴利文： 517. 其後是諸界：十八界 - 眼界、色界、眼識界、耳界、聲界、耳識界、鼻界、香界、鼻識界、舌界、味界、舌識界、身界、觸界、身識界、意界、法界、意識界。其中： 依義依相等，依次第如此量， 依緣然後應見，應當了知抉擇。 其中依義是見故為眼。變成色故為色。眼的識為眼識，如是首先應當依此方式了知眼等的特別義的抉擇。但一般地安排、被持、安排、被安排於此、被持於此故為界。因為世間界以因性確立而如金銀等界[安排]金銀等，安排種種輪迴苦。而且如負擔被負擔者所持，被有情所持，意思是被持。這只是苦的安排，因為無自在。由這些作為工具，輪迴苦被有情隨安排。如是被安排的它被持于這些中，意思是被安立。如是每一個眼等法依相應的安排、被持等義稱為界。 518. 又如外道所說的我依自性是無，這些不如是，這些因為持有自己的自性故為界。如在世間種種黃土、硃砂等山的部分稱為界，如是這些也如界是界。因為這些是智所知的種種部分。或如在稱為身體的聚合的部分的液、血等中，在以相互異類相區分中有界名，如是也應當了知在稱為五蘊的自體的部分中有界名。因為這些眼等是以相互異類相區分的。又界是無命者而已的別名。因為世尊在"諸比丘，這個人是六界"等中爲了除去命想而說界。 因此依如所說義，眼和它是界故為眼界...乃至...意識和它是界故為意識界。如是首先應當由此依義了知抉擇。 519. 依相等是應當由此依眼等的相等了知抉擇。但那些它們的相等應當依蘊釋所說方式了知。 次第是這裡也在前面所說的生起次第等中只適合說示次第。而這是依因果次第確立而說。因為眼界色界這二是因，眼識界是果。如是一切處。 520. 如此量是如此量。這是說 - 因為在那些經論處中"光界、凈界、空無邊處界、識無邊處界、無所有處界、非想非非想處界、想受滅界"，"欲界、瞋界、害界、出離界、無瞋界、無害界"，"樂界、苦界、喜界、憂界、舍界、無明界"，"精進界、出發界、勤界"，"劣界、中界、勝界"...

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.

1. 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.

我來為您直譯這段巴利文： 3.305)，"地界、水界、火界、風界"，"空界、識界"，"有為界、無為界"，"世間是多界異界"等如是等其他界也可見。如是為何不依一切界的方式確定而只確定十八界？因為一切實有界都包含在其中。 因為光界只是色界，凈界則系屬於色等。為什麼？因為是凈相。因為凈相是凈界。它離開色等是不存在的。或者善異熟所緣的色等是凈界，所以它只是色等而已。在空無邊處界等中心只是意識界，其餘是法界。但想受滅界依自性是無。因為它只是二界的滅。 欲界只是法界。如說："其中什麼是欲界？與欲相應的尋、伺、邪思惟"。或者是十八界。如說："以下至阿鼻地獄為邊際，以上至他化自在天為內，在這其中所行、所攝的蘊界處、色、受、想、行、識，這稱為欲界"。 出離界只是法界，因為說"一切善法是出離界"，也確實是意識界。瞋界、害界、無瞋界、無害界、樂界、苦界、喜界、憂界、舍界、無明界、精進界、出發界、勤界只是法界。 劣中勝界只是十八界而已。因為劣的眼等是劣界，中的和勝的是中界和勝界。但無比喻地說，不善的法界和意識界是劣界，世間的善無記二者和眼界等是中界，但出世間的法界和意識界是勝界。 地火風界只是觸界，水界和空界只是法界。識界只是眼識等七識界的總括。 十七界和法界的一部分是有為界，但無為界只是法界的一部分。多界異界世間只是十八界的差別而已。如是因為一切實有界都包含在其中故只說十八。 521. 又爲了除去對了知自性的識有命想的人的想也只說十八。因為有眾生對了知自性的識有命想，世尊爲了顯示它依眼耳鼻舌身意界意識界的差別而有多性，依眼色等緣而轉起故無常性，爲了除去長夜隨眠的命想，說示十八界。更何況如是也依所化意樂。對於以這不太略不太廣的說示可度的眾生，依他們的意樂也說示十八。 因為如是如是依略廣方式， 他如是如是顯示法； 爲了正法光破壞在剎那， 在所化眾生心中的暗去。 如是應當由此依如此量了知抉擇。

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.

我來為您直譯這段巴利文： 522. 計數是首先眼界依種類只計為一法，依眼凈色，如是耳鼻舌身色聲香味界依耳凈等。但觸界依地火風計為三法。眼識界依善不善異熟計為二法，如是耳鼻舌身識界。但意界依五門轉向、善不善異熟領受計為三法。法界依三無色蘊、十六細色和無為界計為二十法。意識界依其餘善不善無記識計為七十六法。如是應當由此依計數了知抉擇。 523. 緣是這裡首先眼界對眼識界依不相應、前生、有、不離、依止、根緣成為六種緣，色界依前生、有、不離、所緣緣成為四種緣。如是對耳識界等的耳界聲界等。但對這五種的轉向意界依無間、等無間、無、離、無間近依止成為五種緣，而這五種對領受意界。如是領受意界對推度意識界，它對確定意識界，確定意識界對速行意識界。但速行意識界對無間的速行意識界依那五種和習緣成為六種緣。這首先是五門的方法。 但在意門中有分意識界對轉向意識界，轉向意識界對速行意識界依前面五種緣成為緣。但法界對七識界依俱生、相互、依止、相應、有、不離等成為多種緣。但眼界等和某些法界對某些意識界也成為所緣緣等的緣。對眼識界等不僅眼色等成為緣，而且光等也是。因此古師們說： "依眼色光作意生起眼識。依耳聲空作意生起耳識。依鼻香風作意生起鼻識。依舌味水作意生起舌識。依身觸地作意生起身識。依有分意法作意生起意識。" 這裡是略說。但廣說緣的差別將在緣起釋中顯示。如是應當由此依緣性了知抉擇。

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.

1. Indriyasaccaniddeso

Indriyavitthārakathā

我來為您直譯這段巴利文： 524. 所見是應當了知由此依所見的抉擇的意思。因為一切有為界都應當視為離前後際、空無常凈樂我性、依緣而轉起。 但這裡特別地，眼界應當視如鼓面，色界如棒，眼識界如聲音。如是眼界如鏡面，色界如面容，眼識界如面相。或者眼界如甘蔗壓榨器，色界如榨機軸，眼識界如甘蔗汁油。如是眼界如下燧木，色界如上燧木，眼識界如火。這是耳界等的方法。 但意界應當依相應視如眼識界等的前行后隨。 在法界中受蘊應當視如箭如刺。想行蘊如受箭刺所苦，或凡夫的想因生不可樂的痛苦如空拳，因取非如實相如林中鹿。諸行因投入結生如投人火坑的人。生因隨伴苦如隨王人的賊。因為是一切不利的蘊相續的因如毒樹種。色因為種種災難相如輪刀。但無為界應當視為不死、寂靜、安穩。為什麼？因為成為一切不利的對治。 意識界因為在所緣中無確立如林中猴，因難調伏如野馬，因隨欲而落如投空中杖，因結合貪瞋等種種煩惱裝束如舞臺演員應當如是見。 如是為善人歡喜義所作清凈道 慧修習品中 名為處界釋 第十五品。 根諦釋 根廣說

1. 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.

我來為您直譯這段巴利文： 525. 界之後所列舉的諸根是二十二根—眼根、耳根、鼻根、舌根、身根、意根、女根、男根、命根、樂根、苦根、喜根、憂根、舍根、信根、精進根、念根、定根、慧根、未知當知根、已知根、具知根。其中： 依義依相等，依次第應知; 同分與異分，及依作用地，抉擇。 其中首先眼等的義以"見故為眼"等方式已說明。但在後三根中，第一因為在前分中對未知的不死道或四諦法生起"我當知"而如是行道，及因有根性而說未知當知根。第二因為正知及因有根性故為已知根。第三因為生起于對四諦已完成智作用的漏盡者，及因有根性故為具知根。 但什麼是它們的根性呢？因有帝王相故為根性。因帝王所示故為根性。因帝王所見故為根性。因帝王所教故為根性。因帝王所習故為根性。這一切在這裡都依相應而適合。因為世尊正等覺者因為最勝自在性故為帝王。善不善業因為在諸業中某些有自在性。因此這裡首先由業所生的諸根顯示善不善業。也由它所教故依有帝王相義和帝王所教義為諸根。而這一切都被世尊如實顯示和證悟故依帝王所示義和帝王所見義為諸根。也由那牟尼王世尊有些以境界修習，有些以修習而修習故依帝王所習義為諸根。 又依稱為增上的自在義也是諸根。因為在眼識等轉起中眼等有成就的增上，在它銳利時為銳利，在鈍時為鈍。這首先是這裡依義的抉擇。 依相等是應當了知依相、味、現起、足處的眼等的抉擇的意思。而它們的那些相等已在蘊釋中說。因為慧根等四[根]依義只是無癡。其餘在那裡已以自相而來。

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

我來為您直譯這段巴利文： 526. 次第是這只是說示次第。其中因為遍知內法而得聖地，所以首先說示屬於自體的眼根等。而那自體依何法稱為女或男，爲了顯示這個所以其後女根男根。爲了顯示這二種都依命根而轉起，所以其後命根。只要它轉起，這些受就不斷。任何所受，一切是苦，爲了顯示這個所以其後樂根等。但爲了滅盡它而應修習這些法，爲了顯示修行所以其後信等。依此修行這法首先在自身顯現，爲了顯示修行不空故所以其後未知當知根。因為是它的果，及其後應修習，所以其後已知根。其後依修習是它的證得，而在證得這個時沒有任何更上應作，爲了顯示這個在最後說示作為最上安慰的具知根。這是這裡的次第。 同分異分是這裡只有命根有差別。因為它分為色命根和無色命根兩種。其餘無差別，如是應當由此了知依同分異分的抉擇。 527. 作用是如果問諸根的作用是什麼？首先眼根因為說"眼處對眼識界及相應諸法以根緣為緣"，所以它以根緣性應成就的以自己的銳利、鈍等性使眼識等法隨轉自己的銳利、鈍等行相，這是作用。如是耳鼻舌身。但意根是使俱生法隨轉自己。命根是保護俱生法。女根男根是隨順女性男性相、標誌、舉止、狀態。樂苦喜憂根是征服俱生法使隨順各自的粗顯行相。舍根是使隨順寂靜、勝妙、中舍行相。信等是克服對治及使相應法成就凈信等性。未知當知根是斷三結及使相應法向于斷彼。已知根是薄貪瞋等及斷除，及使俱生[法]隨轉自己。具知根是斷除一切事中的熱望及為向不死的緣于相應[法]。如是應當由此依作用了知抉擇。 528. 地是這裡眼耳鼻舌身女男樂苦憂根只屬欲界。意根、命根、舍根、信、精進、念、定、慧根屬於四地。喜根依欲界、色界、出世間而屬於三地。最後三[根]只是出世間。如是應當由此依地了知抉擇。因為如是了知的- 比丘多有厭離，住立於根律儀； 遍知諸根已，將作苦的終盡。 這是根的廣說門。 諦廣說;

1. 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.

1. 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.

1. 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.

我來為您直譯這段巴利文： 529. 其後是諸諦，即四聖諦 - 苦聖諦、苦集聖諦、苦滅聖諦、趣苦滅道聖諦。其中： 依差別及詞義，依相等差別， 依義攝依完全，如是 依次第依生等，決定依智作用， 內攝諸差別，依譬喻四法， 依空一分等，依同分異分， 智者應了知，于教法次第中抉擇。 其中依差別是苦等各有四種義被分別為如是、不虛、不異，是應當由證悟苦等者所證悟。如說："苦的逼迫義、有為義、熱惱義、變易義，這四種是苦的苦義，如是不虛不異。集的積集義、因義、結合義、障礙義。滅的出離義、遠離義、無為義、不死義。道的出去義、因義、見義、增上義。這四種是道的道義，如是不虛不異。"如是"苦的逼迫義、有為義、熱惱義、變易義、現觀義"等。如是應當依如是分別的各四種義了知苦等。這首先是這裡依差別的抉擇。 530. 詞義相等差別是這裡首先依詞義，這裡du-這個字見於可厭。因為說可厭的兒子為惡子。khaṃ-字則在空。因為空的虛空稱為"kha"。而這第一諦是可厭，因為是種種災難的所依。是空，因為離開愚人所構想的常凈樂我性。所以因為可厭和空故稱為苦。 而saṃ-這個字如在"集會、會合"等中表示結合。u-這個字如在"已生、已升"等中[表示]生起。aya-字表示原因。而這第二諦也是在其餘諸緣集合時是苦的生起原因。如是因為是苦的結合和生起原因故稱為苦集。 但第三諦因為ni-字表示無，rodha-字表示監禁。所以在這裡是稱為輪迴監禁的苦障的無，因為在一切趣中空，或在證得它時稱為輪迴監禁的苦障的無，也因為是它的對治故稱為苦滅。或因為是苦的不生滅的緣故稱為苦滅。 但第四諦因為它以所緣力去向苦滅，因為成為向彼，而且是為證得苦滅的道。所以稱為趣苦滅道。 531. 又因為佛等聖者證悟這些，所以稱為聖諦。如說："諸比丘，這四聖諦。什麼...乃至...諸比丘，這是四聖諦。聖者證悟這些，所以稱為聖諦。"又因為是聖者的諦故為聖諦。如說："諸比丘，在天人...乃至...人世間中如來是聖者，所以稱為聖諦。"[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.

1. 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.

1. 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.

我來為您直譯這段巴利文： 5.1098)。或者因為證悟這些而成就聖性故為聖諦。如說："諸比丘，因為如實證悟這四聖諦，所以如來應供正等覺稱為聖者。"又因為是聖的諦故為聖諦。聖的是如是、不虛、不欺誑的意思。如說："諸比丘，這四聖諦是如是、不虛、不異，所以稱為聖諦。"如是應當由此依詞義了知抉擇。 532. 如何依相等差別？因為這裡苦諦以逼迫為相，以熱惱為味，以轉起為現起。集諦以發生為相，以作不斷為味，以障礙為現起。滅諦以寂靜為相，以不死為味，以無相為現起。道諦以出離為相，以斷煩惱為味，以出起為現起。又依次以轉起、令轉起、還滅、令還滅為相。如是以有為、渴愛、無為、見為相，如是應當由此依相等差別了知抉擇。 533. 依義義攝是這裡首先如果問什麼是諦義？對於以慧眼觀察者，不像幻是顛倒，不像陽焰是欺誑，不像外道的我是不可得自性，而是以逼迫、發生、寂靜、出離行相，以真實不顛倒存在性而成為聖智的境。應當了知這如火相、如世間本性的真實不顛倒存在性為諦義。如說："諸比丘，這苦是如是、不虛、不異"等廣說。又： 因為無能害別苦，苦無別能害， 故依能害決定，這是諦所許。 離它別處無苦，不從它非它， 依苦因決定，故愛執是諦。 無別涅槃寂，寂非不是它， 依寂性決定，故這是所許。 無別於道出離，它非不出離， 因真實出離性，故它是諦許。 如是真不顛倒，存在性於四， 苦等無差別，智者說諦義。 如是應當依義了知抉擇。 534. 如何依義攝？這裡這諦字見於多義。即如在"應說真實不應瞋"等中是語真實。在"住立真實的沙門婆羅門"等中是離真實。在"為何說諸諦異，自稱善巧論者"等中是見真實。在"一諦無第二"等中是勝義諦涅槃及道。在"四聖諦幾善"等中是聖諦。而這裡也是在聖諦中轉起。如是應當由此依義攝了知抉擇。

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.

我來為您直譯這段巴利文： 535. 依完全是如果問為什麼說四聖諦不多不少？因為別的不可能有，也無可去除的任何一個。因為不可能有比這些更多的，也不可去除這些中的任何一個。如說："諸比丘，若有沙門或婆羅門來此說:'這不是苦聖諦，別的是苦聖諦。我捨棄這個苦聖諦而施設別的苦聖諦。'這是不可能的"等。又如說："諸比丘，若有任何沙門或婆羅門如是說:'這不是沙門瞿曇所說的第一苦聖諦，我否定這第一苦聖諦而施設別的第一苦聖諦。'這是不可能的"等。 又世尊說示轉起時說示了有因，還滅時說示了有方便。如是因為轉起還滅二者的因以此為最，所以說四個。如是也依所應遍知、應斷、應證、應修，依渴愛事、渴愛、渴愛滅、渴愛滅方便，依執著、樂著執著、斷執著、斷執著方便而說四個。如是應當由此依完全了知抉擇。 536. 次第是這也只是說示次第。這裡因為粗顯，及一切眾生共有而容易了知，所以首先說苦諦。爲了顯示它的因，其後集諦。爲了顯示因滅則果滅，所以其後滅諦。爲了顯示證得它的方便，最後道諦。或者爲了使貪著于有樂的眾生生起厭離，首先說苦。爲了顯示它不是無因而來，不是從自在天造作等而有，而是從這裡有，所以其後[說]集。然後對為有因之苦所征服而生厭離者、尋求出離苦者，以顯示出離而生安慰故[說]滅。然後爲了證得滅而[說]令達到滅的道。如是應當由此依次第了知抉擇。 537. 生等的抉擇是世尊指示聖諦時在苦釋中說:"生是苦，老是苦，死是苦，愁悲苦憂惱是苦，與不愛合是苦，與所愛別離是苦，所欲不得也是苦，略說五取蘊是苦"等十二法，在集釋中說:"此渴愛能再有、與喜貪俱行、于處處歡喜，即欲愛、有愛、無有愛"這三種渴愛，如是在滅釋中說:"即此渴愛的無餘離貪滅、捨棄、定棄、解脫、無著"等依義只是一個涅槃，如是在道釋中說:"什麼是趣苦滅道聖諦？即此八支聖道，即正見...乃至...正定"等八法，如是在四諦的釋義中說生等諸法，應當由此了知生等的抉擇。 苦釋論 生釋;

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.

1. 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.

1. 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.

我來為您直譯這段巴利文： 3.71) 這裡是部類。"生以二蘊攝"這裡是有為相。"于母胎中最初心生起，最初識顯現，從此而有他的生"這裡是結生。"阿難，菩薩已生"這裡是產生。"不被誹謗不被呵責以生論"這裡是種姓。"妹妹，自從我生於聖生"這裡是聖戒。 538. 而這在這裡對胎生者應當視為從結生直至出母胎間所轉起的諸蘊。對其他者則只在結生蘊。這也只是方便說。但無方便說則在彼彼處生起的眾生有彼彼蘊顯現，彼彼最初顯現名為生。 而這以在彼彼有最初生起為相，以出生為味，以從前有浮現於此為現起，或以苦的種種性為現起。 539. 如果問為什麼這是苦？因為是種種苦的事。因為有種種苦。即：苦苦、變壞苦、行苦、隱覆苦、非隱覆苦、方便苦、無方便苦。 其中身心苦受因為以苦為自性及名故稱為苦苦。 樂受因為變壞而成為苦生起的因故為變壞苦。 舍受及其餘三界諸行因為為生滅所逼迫故為行苦。耳痛、牙痛、貪生熱惱、瞋生熱惱等身心病痛因為須問而知，及方便不明顯故名為隱覆苦。也稱為不明顯苦。 三十二種刑罰等所生的病痛因為不問而知，及方便明顯故名為非隱覆苦。也稱為明顯苦。 除了苦苦，其餘一切在苦諦分別中所說的生等，因為是彼彼苦的事故為方便苦。但苦苦稱為無方便苦。 其中這生，凡是世尊在愚智經等中也以譬喻顯示的惡趣苦，及在善趣的人世間生起的入胎等差別苦，因為是它的事故是苦。

1. 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.

我來為您直譯這段巴利文： 540. 這裡這入胎等差別苦是：這個眾生於母胎中生起時不是在青蓮、紅蓮、白蓮等中生起，而是在下方食胃上方熟胃腹膜脊椎中間極狹窄處，在極黑暗、被種種屍體臭氣浸染、極臭風遊行、極可厭的腹部處所生起，如蛆蟲在腐魚、腐粥、糞等中生起。他生在那裡十個月被母胎所生的熱氣煮烤如包裹物被烤，如麵團被蒸，無伸展屈曲等[動作]，經受極大的苦。這首先是入胎所生的苦。 而當母親突然跌倒、行走、坐下、起立、轉身等時，他如醉漢手中的山羊，如捕蛇者手中的小蛇，以拖拉、拉扯、震動、搖動等方式經受極大的苦。當[母親]飲冷水時如墮入寒冰地獄，當吞嚥熱粥飯等時如被火炭雨淋，當吞嚥咸酸等時如受酷刑等極苦。這是保胎所生的苦。 而當母親胎位錯亂時，在親友等也不宜見的苦生處所生起切割破裂等的苦，這是胎位錯亂所生的苦。 當母親生產時，被業生風轉動如墮入地獄般極可怕的產道，從極狹窄的產門如從鎖孔中被拉出，如大龍如地獄眾生般被碎山壓碎而生起的苦，這是生產所生的苦。 而已生者如新傷般嬌嫩的身體在抱持、沐浴、洗濯、擦拭衣服等時生起如被針尖剃刃刺割般的苦，這是出母胎所生的苦。 此後在生存中以無衣行等從事自我折磨熱惱，以瞋恚而不食，上吊等自害而生起的苦，這是自加所生的苦。而從他人經受殺戮捆縛等而生起的，這是他加所生的苦。 如是這生是這一切苦的事。

1. 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

我來為您直譯這段巴利文： 541. 因此這樣說： 若眾生不生於地獄中， 難忍熾火燒等[諸苦]； 何處依止能得如是苦， 故牟尼說此生為苦。 畜生中苦由鞭棒杖 擊打等生起諸多[苦]； 彼處如何有此等苦， 離彼生故由此生苦。 餓鬼中苦由飢渴及 風熱等生起種種[苦]； 因為未生者彼處無， 故牟尼也說生為苦。 極黑暗中及難忍寒， 世間邊際阿修羅苦； 彼處若無彼則無生， 故此生從彼處也苦。 如糞獄般住母胎中， 眾生長時而後出外； 得極可怖苦此亦無， 離於生故此生為苦。 何須多說豈非何處， 若有此中少分諸苦； 皆無離生故大仙說， 此生為第一切苦因。 這首先是生的抉擇。 老釋 542. 老也是苦，這裡老有兩種：有為相和衆所周知的齒落等，即在相續中一有攝諸蘊的陳舊性，這裡是指後者。而這以諸蘊成熟為相，以引近死為味，以毀壞青春為現起。因為是行苦性及是苦事故是苦。因為四肢鬆弛、諸根變異、醜陋、毀壞青春、損害力量、失去念慧、他人輕視等種種因緣生起身心之苦，老是它的事。因此這樣說： "因四肢鬆弛，因諸根變異， 因毀壞青春，因損害力量。 因失念等失，因子妻[輕視]， 因不受尊重，更達愚癡性。 人得此身心，如是一切苦； 皆因於老故，所以老是苦。" 這是老的抉擇。 死釋 543. 死也是苦，這裡死也有兩種：有為相，如說"老死以二蘊攝"，和一有攝命根相續的斷絕，如說"常怖于死"。這裡是指後者。生緣死、外力死、自然死、壽盡死、福盡死也是它的名字。它以死亡為相，以分離為味，以趣的別離為現起。應知因為是苦的事故是苦。因此這樣說： "惡者見惡業等相， 善者不能制勝離， 可愛事物死時苦， 心苦一切無差別。 一切身生苦由於， 斷切關節諸連結， 刺痛要害難堪忍， 無可救治故說死， 是苦因為是此苦之事。" 這是死的抉擇。 愁等釋;

1. 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

我來為您直譯這段巴利文： 544. 愁等中愁是被親戚災難等觸及者的心憂。雖然依義只是憂，即使如此也以內燃燒為相，以燒盡心為味，以追憶為現起。而因為是苦苦及苦事故是苦。因此這樣說： "愁如毒箭刺眾生心， 如火熱箭再猛燒烤。 引生病老死等差別， 種種苦故說它為苦。" 這是愁的抉擇。 悲 545. 悲是被親戚災難等觸及者的語言悲嘆。它以哀號為相，以稱說功過為味，以狼狽為現起。而因為是行苦性及苦事故是苦。因此這樣說： "被愁箭所傷而悲嘆， 喉唇上顎乾燥難忍， 得更加重大的憂苦， 世尊因此說悲為苦。" 這是悲的抉擇。 苦 546. 苦是身苦，它以逼迫身為相，以令愚者生憂為味，以身病為現起。而因為是苦苦及引生心苦故是苦。因此這樣說： "此身苦逼迫，更生心苦故， 因此特別說，它為苦所知。" 這是苦的抉擇。 憂 547. 憂是心苦。它以逼迫心為相，以心惱害為味，以心病為現起。而因為是苦苦及引生身苦故是苦。因為被心苦所制，散亂頭髮而哭泣，捶打胸部，翻滾，顛倒，倒立而倒，取刀，食毒，懸繩上吊，投火而入，如是經受種種苦。因此這樣說： "因為逼迫心，引生逼迫身， 離憂者因此，說憂名為苦。" 這是憂的抉擇。 惱 548. 惱是被親戚災難等觸及者由極重心苦所生的瞋恚。有人說是行蘊所攝的一法。它以燒心為相，以嘆息為味，以沮喪為現起。而因為是行苦性及燒心令身沮喪故是苦。因此這樣說： "因極重燒心，及使身沮喪， 惱生苦故說，它是苦所知。" 這是惱的抉擇。 這裡應當視愁如以微火煮鍋中[食]，悲如以猛火煮而從鍋中溢出，惱如剩餘溢出不能出去的在鍋中直至燒盡。 不愛合 549. 不愛合是與不可意的有情行結合。它以不可意結合爲相，以作心惱害為味，以不利為現起。而因為是苦事故是苦。因此這樣說： "見不愛首先，心中生起苦， 從此所生起，更在身體中。 因此二苦事，大仙說它苦， 應知與不愛，結合爲苦因。" 這是不愛合的抉擇。 愛別離

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

1. 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

我來為您直譯這段巴利文： 550. 愛別離是與可意的有情行分離。它以離可意事為相，以生愁為味，以災難為現起。而因為是愁苦的事故是苦。因此這樣說： "因親財等離， 愁箭刺愚者； 從此故說此， 愛離為苦因。" 這是愛別離的抉擇。 所欲不得 551. "所欲不得"這裡如"啊！愿我們不為生法"等中對不可得事的欲求即是所欲不得，也說為苦。它以欲求不可得事為相，以追求彼為味，以不得彼為現起。而因為是苦事故是苦。因此這樣說： "眾生希求彼，不得彼彼事， 從此生憂惱，此苦起於此。 希求不可得，諸事為其因， 因此勝者說，所欲不得苦。" 這是所欲不得的抉擇。 五取蘊 552. "略說五取蘊是苦"這裡： 如是者所說，從生起諸苦， 及未說諸苦，離此皆不有。 因此大仙說，略說此五取， 蘊為苦終極，說示諸苦者。 因為如火[燒]薪，如武器[傷]目標，如虻蚊[害]牛，如收割者[割]田，如村賊[害]村，生等以種種方式損害五取蘊，如草蔓等生於地，如花果葉生於樹，生於取蘊。取蘊的初苦是生，中苦是老，后苦是死，瀕死苦逼迫的焦惱苦是愁，不堪忍受而哀號苦是悲，從此因界擾動稱為不可意觸結合而身病苦是苦，凡夫被彼逼惱而生瞋恚的心惱苦是憂，由愁等增長所生沮喪的嘆息苦是惱，心願破壞者的欲求破壞苦是所欲不得，如是以種種方式觀察則取蘊即是苦。這一一顯示說明即使以多劫也不能說盡，所以世尊把一切苦如一滴水含整個海水的味道般攝於任何五取蘊中而說"略說五取蘊是苦"。這是在取蘊的抉擇。 這首先是苦釋的方法。 集釋論 553. 在集釋中"此渴愛"是這渴愛。"能再有"是作再有是再有，再有為其性故能再有。"與喜貪俱行"是與喜貪俱行，與喜貪一起達到義一性的意思。"于處處歡喜"是于任何自體生起處處歡喜。"即是"是語詞，其義是"它是什麼"。欲愛、有愛、無有愛將在緣起釋中顯示。這裡應知這三種以為苦諦的生起義而達一性，說為苦集聖諦。 這是集釋的方法。 滅釋論;

1. 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.

1. 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.

2. Tayidaṃ santilakkhaṇaṃ, accutirasaṃ, assāsakaraṇarasaṃ vā, animittapaccupaṭṭhānaṃ, nippapañcapaccupaṭṭhānaṃ vā.

Nibbānakathā

1. 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.

2. 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.

3. 『『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.

我來為您直譯這段巴利文： 554. 在苦滅釋中說"即此渴愛"等方式的集滅，如果問為什麼？因為以集滅而苦滅。因為以集滅則苦滅，不以其他[方式]。因此說： "如根未損壞堅固， 雖砍樹仍會再生； 如是渴愛隨眠未除， 此苦一再生起。" 如是因為只以集滅而苦滅，所以世尊說示苦滅時只以集滅而說示。因為如來是獅子行者。他們滅苦及說示苦滅時在因上行，不在果上。而外道是狗行者。他們滅苦及說示苦滅時以自我折磨等說示在果上行，不在因上。如是首先應知苦滅以集滅方式說示的目的。 555. 這是其義："即此渴愛"是說"能再有"后以欲愛等方式分別的渴愛。離貪說為道。因為說"由離貪而解脫"。以離貪而滅是離貪滅。由斷隨眠而無餘離貪滅是無餘離貪滅。或者離貪說為斷，所以無餘離貪即是無餘滅，如是也應見此處的連結。但依義則這一切都是涅槃的異名。因為依勝義說苦滅聖諦即是涅槃。因為依此而渴愛離貪及滅，所以說為離貪及滅。因為唯依此而有它的捨棄等，于欲功德依止處此中沒有任何依止，所以說"捨棄、定棄、解脫、無著"。 556. 它以寂靜為相，以不死為味，或以作安慰為味，以無相為現起，或以無戲論為現起。 涅槃論 557. 如果說涅槃不存在，因為如兔角不可得？不[對]，因為以方便可得。因為它以稱為隨順行的方便可得，如以他心智[知]他人出世間心，所以不應說"因不可得故不存在"。因為不應說"凡愚凡夫不能得到的就不存在"。 558. 又不應說涅槃不存在，為什麼？因為會成為修行無結果。因為若無涅槃，則以正見為首攝三蘊的戒等正行會成為無結果。而這不是無結果，因為能達涅槃。如果說不是修行無結果，因為能達到無有？不[對]，因為過去未來無有也不能達到涅槃。如果說現在的無有是涅槃？不[對]，因為它們的無有不可能，因為無有會成為非現在，又因為在依現在蘊的道剎那有餘依涅槃界生起的無有過失。如果說因為那時煩惱不現行故無過失？不[對]，因為會成為聖道無意義。因為如此則聖道剎那之前煩惱也不存在，會成為聖道無意義。所以這是無因。 559. 如果說因為"賢友，凡貪盡"等語故"盡即是涅槃"？不[對]，因為阿羅漢果也會成為僅是盡。因為它也以"賢友，凡貪盡"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.

1. 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.

1. 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

我來為您直譯這段巴利文： 559(續). 方式所說。更何況涅槃會有暫時等得的過失。因為如此則涅槃會成為暫時的，有為相的，不依正精進而可證得的。又因為是有為相故屬於有為，因為屬於有為故為貪等火所燒，因為被燒故也成為苦。如果說因為從盡開始不再有轉起，是涅槃性故無過失？不[對]，因為如此盡不存在。即使存在也不能超越所說種種過失，又因為聖道會成為涅槃。因為聖道使諸過盡，所以說為盡。從此之後諸過不再轉起。 但因為稱為不生滅的儘是依方便為[涅槃的]近依，以彼近依的假說而說"盡"。如果問為什麼不直接說其本身？因為極其微細。它的極其微細性從世尊的少欲[說法]及應以聖眼見而成就。 560. 它因為應由具道者證得故不共[他]，因為無始際故無生。如果說因為道存在時存在故非無生？不[對]，因為不應由道生起。因為這隻應由道證得，不應生起。所以確實無生。因為無生故無老死。因為無生老死故常。 如果說極微等也會成為常性如涅槃？不[對]，因為無因。如果說因為涅槃常故它們常？不[對]，因為因相不成。如果說因為無生起等故常如涅槃？不[對]，因為極微等不成就。 561. 但因為如所說理由存在故唯此常，因為超越色自性故無色。因為佛等[證得]究竟無差別故唯一究竟。因為依所修證得者的煩惱止息及有餘依而施設，所以與有餘依一起施設為有餘依。因為依此由斷集而壞未來業果，及從最後心之後諸轉起蘊不生，已生者滅盡，無有餘依而施設，所以無有餘依於此稱為無餘依。 因為應由不懈怠精進成就的殊勝智證得，及因為一切智者語，故依勝義自性涅槃非不存在。因為這樣說："諸比丘，有不生、不有、不作、無為。" 這是苦滅釋中抉擇論門。 道釋論

1. 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.

我來為您直譯這段巴利文： 562. 在苦滅道釋中所說的八法雖然在蘊釋中已依義顯示，但這裡我們爲了了知它們一剎那中轉起的殊勝而說。略說，為通達四諦而修行的瑜伽者，以涅槃為所緣斷無明隨眠的慧眼是正見。它以正見為相，以顯示界為味，以破除無明黑暗為現起。如是具足見者，與彼相應斷邪思惟的心安立於涅槃之道是正思惟。它以正心安立為相，以安止為味，以舍邪思惟為現起。 如是見及思惟者，與彼相應斷語惡行的離邪語是正語。它以攝持為相，以離為味，以舍邪語為現起。如是離者，與彼相應斷邪業的離殺生等是正業。它以等起為相，以離為味，以舍邪業為現起。而他與彼正語正業清凈相應斷誑惑等的離邪命，是正命。它以清凈為相，以如法活命轉起為味，以舍邪命為現起。 此後他住立於稱為正語正業正命的戒地，與彼相應相應斷懈怠的發勤精進，這是正精進。它以策勵為相，以不生未生不善等為味，以舍邪精進為現起。如是精進者，與彼相應搖破邪念的心不迷妄是正念。它以現起為相，以不忘失為味，以舍邪念為現起。如是以無上念守護心者，與彼相應破除邪定的心一境性是正定。它以不散亂為相，以等持為味，以舍邪定為現起。這是苦滅道釋的方法。如是這裡應知生等的抉擇。 563. 依智作用也應知抉擇。因為諦智有二種：隨覺智和通達智。其中隨覺智是世間的，依聞[教]等而於滅道中轉起。通達智是出世間的，以滅為所緣而依作用通達四諦。如說："諸比丘，見苦者也見苦集，也見苦滅，也見趣苦滅道。"

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.

我來為您直譯這段巴利文： 563(續). 一切應說。而它的作用將在智見清凈中顯示。 這世間的[智]中，苦智以克服現行[煩惱]而轉起時遮止有身見。集智[遮止]斷見。滅智[遮止]常見。道智[遮止]無作見。或者苦智[遮止]于無常苦無我無美的諸蘊中執常樂我美想的果上顛倒。集智[遮止]以自在主、最勝、時間、自性等世界轉起的于非因計因而轉起的因上顛倒。滅智[遮止]于無色界、世界、塔廟等執為解脫的滅上顛倒。道智[遮止]于欲樂和自我折磨的非清凈道中執為清凈道的道上顛倒。因此這樣說： "於世間世間生，世間滅吉祥及其道， 人先迷惑故，尚未了知諸諦。" 如是這裡也應知依智作用的抉擇。 564. 所含諸法的差別：在苦諦中除渴愛和無漏法外，其餘一切法都包含在內。集諦中三十六種愛行。滅諦不混雜。道諦中以正見為首[包含]擇法覺支、慧神足、慧根、慧力。依正思惟[包含]出離尋等三。依正語[包含]四種語善行。依正業[包含]三種身善行。以正命為首[包含]少欲和知足。或者因為這一切正語正業正命都是聖者所愛戒，而聖者所愛戒應以信手接受，由它們的存在而有信根、信力、欲神足。依正精進[包含]四正勤、精進根、精進力、精進覺支。依正念[包含]四念處、念根、念力、念覺支。依正定[包含]有尋有伺等三定、心定、定根、定力、喜覺支、輕安覺支、定覺支、舍覺支，如是這裡也應知依所含諸法差別的抉擇。 565. 依譬喻：因為應見苦諦如重擔，集諦如負擔，滅諦如放下擔，道諦如放下擔的方法。又苦諦如病，集諦如病因，滅諦如病癒，道諦如藥。或者苦諦如饑荒，集諦如少雨，滅諦如豐收，道諦如好雨。又應以怨敵-怨根-斷怨-斷怨方法，毒樹-樹根-斷根-斷根方法，怖畏-怖根-無畏-得無畏方法，此岸-大瀑-彼岸-到彼岸努力等譬喻來了知，如是這裡也應知依譬喻的抉擇。 566. 依四種：這裡有苦非聖諦，有聖諦非苦，有亦苦亦聖諦，有非苦非聖諦。集等也是這種方式。其中與道相應的法和沙門果，依"無常即是苦"，

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.

1. 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.

我來為您直譯這段巴利文： 566(續). 語故是行苦性的苦，非聖諦。滅是聖諦，非苦。其餘二聖諦或因無常而是苦，但非以為遍知它而於世尊處修梵行的如此性。而除渴愛外，五取蘊以一切行相是苦也是聖諦。與道相應的法和沙門果以為遍知它而於世尊處修梵行的如此性既非苦也非聖諦。如是于集等中也應適當配合而知依四種的抉擇。 567. "依空一種等"，這裡首先依空，因為依勝義一切諸諦因無受者、作者、得涅槃者、行道者故應知是空。因此這樣說： "唯有苦無苦者， 有作用無作者， 有涅槃無涅槃人， 有道無行道者。" 或者： "前二空常樂我凈，甘露道空常樂我， 無常樂我即是道，如是彼等皆是空。" 或者三[諦]空于滅，滅空于其餘三。或者這裡因在集中無苦，在道中無滅，故因空于果，非如自性論者的自性般具有果。果空于因，因為苦集與滅道不和合，非如和合論者的二微等般與因和合的因果。因此這樣說： "此中三空于滅，涅槃亦空彼三， 因空于其果，果亦空于因。" 如是首先應知依空的抉擇。 一種等的抉擇論 568. "依一種等"，這裡一切苦是一種，因為是轉起性。二種，由名色。三種，由欲、色、無色生有的差別。四種，由四食的差別。五種，由五取蘊的差別。 集也是一種，因為是轉起性。二種，由與見相應不相應。三種，由欲愛、有愛、無有愛的差別。四種，由四道所斷。五種，由色等歡喜的差別。六種，由六愛身的差別。 滅也是一種，因為是無為界。但方便說二種，由有餘依無餘依的差別。三種，由三有寂止。四種，由四道所證。五種，由五歡喜寂止。六種，由六愛身盡的差別。 道也是一種，因為應修。二種，由止觀的差別，或由見修的差別。三種，由三蘊的差別。因為這[道]有部分如城由王國[攝]，被無部分的三蘊所攝。如說： "賢友毗舍佉，不是八支聖道攝三蘊，賢友毗舍佉，是三蘊攝八支聖道。賢友毗舍佉，正語、正業、正命這些法為戒蘊所攝。正精進、正念、正定這些法為定蘊所攝。正見、正思惟這些法為慧蘊所攝。"

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.

我來為您直譯這段巴利文： 568(續). 這裡正語等三是戒本身，所以它們由同類被戒蘊所攝。雖然在聖典中以"戒蘊"的處格來說示，但義應依具格來了知。而在正精進等三中，定依自性不能以一境性安止於所緣，但當精進成就策勵作用，念成就不散作用時，得到幫助而能[安止]。 這裡有個譬喻：如三個朋友入園欲觀星宿，其中一人見到盛開的旃簸迦樹，舉手也不能摘取。於是第二人彎腰給他背。他雖站在其背上但因搖動不能摘取。於是另一人給他肩膀。他站在一人背上倚靠另一人肩膀，隨意採摘花朵戴上后觀星宿。應見這是同樣的道理。 如同時入園的三朋友，即同時生起的正精進等三法。盛開的旃簸迦如所緣。如舉手不能摘取，即定依自性不能以一境性安止於所緣。如彎腰給背的朋友即精進。如給肩膀立的朋友即念。如站在一人背上倚靠一人肩膀另一人能隨意摘花，如是當精進成就策勵作用，念成就不散作用時，定得到幫助能以一境性安止於所緣。所以這裡只有定由同類被定蘊所攝，而精進念由作用所攝。 在正見正思惟中，慧依自性不能決定無常苦無我的所緣。但當尋不斷擊打時能[決定]。如何？如錢幣商雖欲觀察貨幣置於手中的一切部分，但不能只用眼窩轉動。而用指節不斷翻轉才能觀察這裡那裡。如是慧依自性不能以無常等方式決定所緣。但由具有安立相擊打重擊味的尋如擊打如翻轉般一次次給予才能決定。所以這裡也只有正見由同類被慧蘊所攝，而正思惟由作用所攝。 如是道被這三蘊所攝。所以說"三種，由三蘊差別"。四種只是由預流道等[差別]。 又一切諸諦是一種，因為不虛妄性，或因為應證知性。二種，由世間出世間，或由有為無為。三種，由見修所斷，及不應斷。四種，由應遍知等的差別。如是這裡也應知依一種等的抉擇。

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.

1. Paññābhūminiddeso

Paṭiccasamuppādakathā

1. 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).

我來為您直譯這段巴利文： 569. 依同異性：一切諸諦彼此同性,因為不虛妄性、空無我性及難通達性。如說： "阿難,你認為什麼更難做更難達到:以細箭從遠處射中細小槍靶孔不斷中的,還是以針刺中百分之一發毛的[一]端？世尊,以針刺中百分之一發毛的[一]端更難做更難達到。阿難,比這更難通達的是那些如實通達'這是苦'⋯⋯'這是趣苦滅道'的人。" [諸諦]異性是依自相確定。前二[諦]同性,因為難理解故深奧、是世間、有漏。異性因為果因差別及應遍知應斷。后二[諦]也同性,因深奧難理解、出世間、無漏。異性因為境有境差別及應證應修。第一第三也同性,因為依果。異性因為有為無為。第二第四也同性,因為依因。異性因為一向善不善。第一第四也同性,因為有為。異性因為世間出世間。第二第三也同性,因為非有學非無學。異性因為有所緣無所緣。 如是以種種,方法智者應知, 諸聖諦之間,同性與異性。 為善人歡喜而造的清凈道論 慧修習篇 根諦釋 第十六品 慧地釋 緣起論 570. 現在在所說"蘊處界根諦緣起等差別諸法是[慧]地"中的這慧的地的諸法中,因為有緣起以及以"等"字所攝的緣生諸法等余,所以到達解說它們的次第。 其中首先應知無明等諸法是緣起。因為世尊這樣說： "諸比丘,什麼是緣起？諸比丘,緣無明有行,緣行有識,緣識有名色,緣名色有六處,緣六處有觸,緣觸有受,緣受有愛,緣愛有取,緣取有有,緣有有生,緣生有老死愁悲苦憂惱生起。如是這整個苦蘊的集起。諸比丘,這稱為緣起。" 而應知老死等是緣生法。因為世尊這樣說： "諸比丘,什麼是緣生法？諸比丘,老死是無常、有為、緣生、盡法、滅法、離法、滅法。諸比丘,生⋯⋯有⋯⋯取⋯⋯愛⋯⋯受⋯⋯觸⋯⋯六處⋯⋯名色⋯⋯識⋯⋯行⋯⋯無明是無常、有為、緣生、盡法、滅法、離法、滅法。諸比丘,這些稱為緣生法。"

1. 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).

1. 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.

1. Tatrāyaṃ vacanattho, imesaṃ paccayā idappaccayā. Idappaccayā eva idappaccayatā. Idappaccayānaṃ vā samūho idappaccayatā. Lakkhaṇaṃ panettha saddasatthato pariyesitabbaṃ.

2. 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.

我來為您直譯這段巴利文： 571. 這裡是略說。應知緣起是諸緣法。緣生法是由彼彼諸緣所生諸法。如果問如何知道這個？由世尊語。因為世尊在緣起緣生法說示經中[說]： "諸比丘，什麼是緣起？諸比丘，緣生有老死，不論如來出世或不出世，此界住立，法住性，法定性，此緣性。如來證悟通達此，證悟通達后宣說、開示、施設、建立、開顯、分別、顯明，並說'你們看'。諸比丘，緣生有老死。諸比丘，緣有有生⋯⋯諸比丘，緣無明有行，不論如來出世⋯⋯並說'你們看'。諸比丘，緣無明有行。諸比丘，如是於此真如性、不虛性、不異性、此緣性。諸比丘，這稱為緣起。" 572. 如是開示緣起時，以真如等異名說只是諸緣法是緣起。所以應知老死等諸法的緣相是緣起，隨苦是味，邪道是現起。 它因由彼彼諸緣不多不少而生彼彼法故說為真如性，因諸緣和合時那些所生法須臾不生不存在故[說為]不虛性，因不由其他法緣而生其他法故[說為]不異性，因為如所說這些老死等由緣或緣聚故說為此緣性。 573. 這裡詞義是：這些[法]的緣是此緣。此緣即此緣性。或此緣的聚集是此緣性。而其相應從語法尋求。 574. 有些人說緣起即是緣已及正確離外道所計自性、神我等因而生起，如是說只是生起是緣起，那不合理。為什麼？因為無經，違經，不合深理，及語義差別。因為沒有"只是生起是緣起"的經。說它"是緣起"會有違分住經。如何？因為世尊以"爾時世尊在夜初分以心作意順逆緣起"等語，作意緣起是初正覺住，分住是它的一分住。如說："諸比丘，我以初正覺所住的一分而住。"那裡是以見緣相而住，不是以見只是生起而住。如說："我如是了知：緣邪見也有受，緣正見也有受，緣邪思惟也有受"，應廣說一切。如是說只是生起是緣起會有違分住經。如是也違迦旃延經。 因為在迦旃延經中[說]："迦旃延，以正慧如實見世間集時，於世間所有無有性不存在"，

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.

1. 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.

我來為您直譯這段巴利文： 574(續). 順緣起是從世間因而"世間集"為斷除斷見而說明，不是隻是生起。因為不是以見只是生起而斷除斷見。而是以見因不滅而[斷除]。因為因不滅則果不滅。如是說只是生起是緣起也會有違迦旃延經。 關於不合深理,世尊說："阿難，此緣起甚深而現為甚深。"深性有四種，我們將在後面解說。這在只是生起中沒有。他們解說此緣起具有四種方法的莊嚴，這四種方法在只是生起中也沒有。所以因不合深理，緣起也不是隻是生起。 575. 關於語義差別，這個"緣"字在同一作者的前時使用時能成就義。譬如："緣眼和色生起眼識。"但在這裡與表達狀態的"生起"字一起使用時，因為沒有同一作者而有語義差別，不能成就任何義。所以因語義差別，緣起也不是隻是生起。 這裡或有人說："我們將與'有'字結合'緣起有'"，這不合理。為什麼？因為沒有結合，以及生起有生起的過失。因為在"諸比丘，我將為你們說緣起。諸比丘，什麼是緣起⋯⋯諸比丘，這稱為緣起"這些句子中，與任何一個['有'字]都不能結合，而且生起也不[能]有。如果有，則生起也會有生起。 576. 也有人認為："此緣性是諸緣的狀態，狀態即是無明等[在]行等顯現時的因的行相。而在那行的變化上有緣起的名稱"，他們的[說法]不合理。為什麼？因為說無明等是因。因為世尊說："所以，阿難，這就是因，這是緣，這是集，這是老死的緣，即是生⋯⋯行的[緣]，即是無明"，如是說無明等是因，不是它們的變化。所以應知所說"應知緣起是諸緣法"是正確地說。

1. 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.

1. 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.

1. 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.

1. 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.

我來為您直譯這段巴利文： 577. 這裡若因"緣起"這詞的詞形而生起"這只是生起"的想法，應理解此詞的義而平息。因為世尊， 因為在二種轉起，法聚中此語， 彼因故此以，果的假說而說。 因為這依緣性轉起的法聚，於此"緣起"這語想要二種。因為它被接受時導向利益和快樂，所以智者應接受它為"緣"。生起時且正確地一起生起，不是一一[生起]，也不是無因，故為"和起"。如是既是緣又是和起故為"緣起"。又因一起生起故為"和起"，因接受不捨緣和合，如是也為"緣起"。而因為此是它的因聚的緣，所以這也[稱為緣起]，如世間痰的因糖稱為痰糖，如教中佛出世的樂因說為"佛出世樂"，如是應知以果的假說而說為緣起。 578. 或者， 說為向前來，因聚此為緣， 且生和合[法]，故說為和起。 因為這以無明等每一因為首而說明的能使行等顯現的因聚，因以共通果的成就義和無缺義，和合支分互相向前而來，故說為"緣"。這隻在和合時生起互不相離運作的諸法，故也說為"和起"。如是既是緣又是和起故為"緣起"。 579. 另一方法： 因為緣性互相，緣且同時俱法， 此生起故此中，牟尼如是所說。 因為在以無明等為首所說的諸緣中，那些能生起行等諸法的諸緣，不是不互相緣，在互相缺乏時能生起。所以善於義理和言說的牟尼說此緣性緣且同時俱，非一一分，非前後性地生起諸法，即是說為"緣起"的意思。 580. 如是說時， 由前[詞]常等，無有由后詞， 斷等破除以，二[詞]顯示理法。 "由前[詞]"即由顯示緣和合的"緣"字，因為轉起諸法依賴緣和合而運作，故顯示常論、無因論、不平等因論、自在論等差別的常等無有。因為何來常住或依無因等而轉起的緣和合？"由后詞"即由顯示諸法生起的"起"字，因為在緣和合中諸法生起，故顯示破除斷論、無有論、無作論的斷等。因為在依前前因而一再生起的諸法中，何來斷滅、無有、無作論？"以二[詞]"即由整個緣起語，因為不斷那那緣和合的相續而有那那諸法生起，故顯示中道、斷除"他作他受""此作彼受"等論、不執著地方語言、不超越名言的這理法。這首先是"緣起"這語詞的義。

1. 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.

1. 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.

我來為您直譯這段巴利文： 581. 關於世尊開示緣起時以"緣無明有行"等方式所說的教法，為其作義釋時，應進入分別說者的範圍，不誹謗諸師，不違背自宗，不攻擊他宗，不違背經，隨順律，觀察大教法，顯明法，攝取義，再重複那義，以其他方式說明而作義釋，而且緣起的義釋本來就很難做。如古人說： "諦、有情、結生，以及緣起法， 四法難見且，開示極難為。" 所以考慮到除了達到傳承和證悟者外，不容易作緣起的義釋，[我想]： 我今欲說明，緣起之義釋， 不得立足處，如沉入大海。 然此教法以，種種說法飾， 古師之道路，相續而不斷。 是故依彼二，我將作義釋， 請專心諦聽，此義我將說。 因為古師說： "若有誰專心，聽我所說明， 將得前後分，殊勝之差別， 獲得前後分，殊勝差別已， 將能得超越，死王不見處。" 582. 如是在"緣無明有行"等中，首先， 應由說示差別，義相一種等， 及支分確立，了知其抉擇。 其中"由說示差別"，即世尊如同四個采藤人取藤那樣，從始或中至終，如是從終或中至始，有四種緣起說示。 如同四個采藤人中，一人首先見到藤根，他從根砍斷拉出全部取來用於工作，如是世尊從始至終也說示緣起："諸比丘，如是緣無明有行⋯⋯緣生有老死。" 如其中一人首先見到藤中部，他從中間砍斷只拉出上部取來用於工作，如是世尊從中至終也說示："他喜歡、稱讚、執著住于那受，生起喜。于諸受的喜即是取。緣他的取有有，緣有有生。" 如其中一人首先見到藤尖，他抓住尖端沿著尖尋至根部取全部來用於工作，如是世尊從終至始也說示："說'緣生有老死'，諸比丘，是否緣生有老死？你們於此如何？世尊，緣生有老死，我們於此如是[認為]'緣生有老死'。'緣有有生'⋯⋯'緣無明有行'，諸比丘，是否緣無明有行？你們於此如何？"

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.

1. 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.

1. 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).

我來為您直譯這段巴利文： 582(續). 從終至始也說示緣起。 如其中一人首先見到藤中部，他從中間砍斷向下至根部取來用於工作，如是世尊從中至始也說示："諸比丘，這四食以何為因，以何為集，以何為生，以何為源？這四食以愛為因，以愛為集，以愛為生，以愛為源。愛以何為因⋯⋯受⋯⋯觸⋯⋯六處⋯⋯名色⋯⋯識⋯⋯行以何為因⋯⋯行以無明為因⋯⋯以無明為源。" 583. 為什麼如是說示？因為緣起是完全善妙的，且[世尊]自己達到說示自在。因為緣起完全善妙，從處處導向真理的通達。世尊由具足四無畏和四無礙解及達到四種甚深性而達到說示自在。他因達到說示自在而以種種方法說法。 特別是從始的順說，應知是為見到迷惑于轉起原因差別的所化眾生，為顯示以各自原因的轉起及顯示生起次第而轉起。從終的逆說，是為以"此世間陷於苦難，生老死墮轉生"等方法觀察陷於苦難的世間，隨順前分通達而顯示各自所證得的老死等苦的原因。從中至始的[說]，是為隨順確立食因而超越過去世，再從過去世開始顯示因果次第。而從中至終的[說]，是為從現在世中未來世因生起開始顯示未來世。其中為迷惑于轉起原因的所化眾生，為顯示以各自原因的轉起及顯示生起次第而從始的順說，應知這裡是說這個。 584. 為什麼這裡首說無明，是否如自性論者的自性那樣，無明也是世間的無因根本因？不是無因。因為說"緣漏集有無明集"，說明無明有因。但有方法可稱為根本因，是什麼？即是輪轉說的首要。 因為世尊說輪轉說時以兩法為首說，或無明。如說："諸比丘，無明的前際不可知，[不能說]'從此前無明不存在，之後才生起'，諸比丘，雖如是說，然而可知此緣無明。"或有愛。如說："諸比丘，有愛的前際不可知，[不能說]'從此前有愛不存在，之後才生起'，諸比丘，雖如是說，然而可知此緣有愛。"

1. 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.

2. 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.

我來為您直譯這段巴利文： 585. 為什麼世尊說輪轉說時以這兩法為首說？因為是往善趣惡趣業的殊勝因。因為無明是往惡趣業的殊勝因。為什麼？因為被無明所制的凡夫，如被火熱、疲勞、打擊的苦惱所制的待宰牛，因那痛苦的折磨，如飲熱水雖無味且有害於自己，[他]也從煩惱熱惱而無味且因墮惡趣而有害於自己而作殺生等種種往惡趣業。而有愛是往善趣業的殊勝因。為什麼？因為被有愛所制的凡夫，如所說那種牛因冷水欲而[飲]有味且能除自己疲勞的冷水，他也從離煩惱熱惱而有味且因達善趣能除自己惡趣苦惱而作離殺生等種種往善趣業。 586. 在這些輪轉說的首要法中，世尊有處說以一法為根的說示。譬如："諸比丘，如是行以無明為所依，識以行為所依"等。如是"諸比丘，住于觀察有取諸法之味者，愛增長，緣愛有取"等。有處也[說]以二[法]為根。譬如："諸比丘，為無明所蓋、與愛相應的愚人，如是此身生起。如是此身及外名色，如是此二。緣二有觸六處，愚人為彼所觸而感受苦樂"等。在那些說示中，應知這裡"緣無明有行"是以無明為主的一法為根的說示。如是首先應從說示差別了知抉擇。

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.

我來為您直譯這段巴利文： 587. "從義"即無明等詞的義。譬如，因不應實行義故身惡行等稱為不應得，即不可得的意思。尋求那不應得故為"無明"。相反地，身善行等稱為應得，不尋求那應得故為"無明"。使蘊的聚集義、處的處所義、界的空義、根的增上義、諦的真實義不被知故也為"無明"。使苦等以逼迫等說的四種義不被知故也為"無明"。在無邊際的輪迴中，使眾生奔走於一切生趣、趣、有、識住、有情居故為"無明"。在勝義上不存在的女人、男人等中奔走，在存在的蘊等中不奔走故為"無明"。又因遮蔽眼識等的所依所緣和緣起緣生諸法故也為"無明"。 所緣而果至為"緣"。"緣"即不離、不捨之義。"至"即生起及轉起之義。又助益義是緣義。無明且它是緣故為"無明緣"。所以[說]"緣無明"。 造作有為故為"行"。又有兩種行：緣無明的行和以行字所來的行。其中福、非福、不動三種行，身、語、心三種行，這六種是緣無明的行。它們一切只是世間善不善思而已。 而有為行、被造作行、造作行、加行，這四種是以行字所來的行。其中在"諸行無常"等中說的一切有緣諸法稱為有為行。註釋中說由業所生的三界色無色法為被造作行，它們也包含在"諸行無常"中，但不見有別處說它們。而三界善不善思稱為造作行，見於"諸比丘，此人為無明所至而造作福行"等處。而身心精進稱為加行，它出現在"走盡所有加行所至處，如被擊的車輪般而住"等處。 不僅這些，其他也以"朋友毗舍佉，比丘入想受滅定時，首先滅語行，然後[滅]身行，然後[滅]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.

我來為您直譯這段巴利文： 587(續). 方式而以行字所來的諸多行。在這些中沒有任何行不被有為行所包含，此後在"緣行有識"等中所說應如所說方式而知。 未說而了知為"識"。傾向為"名"。變壞為"色"。伸展處所且引導為"處"。觸為"觸"。感受為"受"。渴愛為"愛"。取著為"取"。存在且使存在為"有"。生為"生"。衰老為"老"。以此死為"死"。憂愁為"憂"。悲嘆為"悲"。使苦為"苦"。或以生住而二種掘為"苦"。意不好的狀態為"憂"。極度疲憊為"惱"。 "生起"即顯現。不僅與憂等，而且應與一切詞結合"生起"字。否則說"緣無明有行"時不明白做什麼，但有"生起"的結合時，無明且它是緣故為無明緣。所以"緣無明行生起"即作了緣與緣生的確立。一切處都是這方法。 "如是"為所說方法的指示。以此顯示只由無明等因，不由自在天創造等。"此"為如所說。"純"為不雜或全部。"苦蘊"為苦的聚集，不是有情，不是樂、凈等。"集"為生起。"有"為生起。如是這裡應從義了知抉擇。 588. "從相等"即無明等的相等。譬如 - 無明以不知為相，以迷惑為味，以遮蔽為現起，以漏為足處。行以造作為相，以努力為味，以思為現起，以無明為足處。識以了知為相，以前導為味，以結生為現起，以行為足處，或以所依所緣為足處。名以傾向為相，以相應為味，以不相離為現起，以識為足處。色以變壞為相，以分散為味，以無記為現起，以識為足處。六處以處為相，以見等為味，以所依門的狀態為現起，以名色為足處。觸以觸為相，以撞擊為味，以和合為現起，以六處為足處。受以感受為相，以受用所緣為味，以樂苦為現起，以觸為足處。愛以因為相，以歡喜為味，以不滿足的狀態為現起，以受為足處。取以執取為相，以不放為味，以愛的堅固和見為現起，以愛為足處。有以業和業果為相，以使有和存在為味，以善不善無記為現起，以取為足處。生等的相等應如諦說明中所說方式而知。如是這裡應從相等了知抉擇。

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

1. 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.

我來為您直譯這段巴利文： 589. "從一種等"，這裡無明因為是不知、不見、癡等狀態故為一種。從不行和邪行故為二種。如是從有行和無行故[也為二種]。從與三受相應故為三種。從對四諦的通達故為四種。從遮蔽五趣等過患故為五種。而從門和所緣，應知在一切無色法中都為六種。 行因為是有漏、有果法等狀態故為一種。從善不善故為二種。如是從有限大、低中、邪性決定不決定故[也為二種]。從福行等狀態故為三種。從導向四生故為四種。從往五趣故為五種。 識因為是世間異熟等狀態故為一種。從有因無因等故為二種。從屬於三有，從與三受相應，從無因二因三因故為三種。從生趣故為四種和五種。 名色因為依識和緣業故為一種。從有所緣無所緣故為二種。從過去等故為三種。從生趣故為四種和五種。 六處因為生起和彙集處故為一種。從大種凈色和識等故為二種。從已至、未至、兩者所緣故為三種。從屬於生趣故為四種和五種。以此方法應知觸等也有一種等的狀態。如是這裡應從一種等了知抉擇。 590. "諸支的確立"，這裡憂等是為顯示有輪不斷而說。因為為老死所擊的愚人，它們生起。如說："諸比丘，無聞凡夫為身體的苦受所觸時，憂愁、疲憊、悲嘆、捶胸而哭、陷於癡迷。"只要它們轉起，就有無明，所以再以"緣無明有行"而有輪相續。所以應知它們與老死為一類，[總共]為十二緣起支。如是這裡應從諸支確立了知抉擇。 這首先是這裡的略說。 緣無明有行句的解說 561. 這是廣說方法 - "無明"，依經的方式是對苦等四處的不知，依阿毗達摩的方式是對前際等八處。因為說"其中什麼是無明？對苦不知⋯⋯對苦滅道不知，對前際不知，對后際不知，對前後際不知，對此緣性緣生諸法不知。"其中雖然除去出世間二諦，余處由所緣而無明生起，即使如此，這裡是指由遮蔽[而說]。因為它生起后遮蔽苦諦而住，不讓通達如實自相，如是[遮蔽]集、滅、道，稱為前際的過去五蘊，稱為后際的未來五蘊，稱為前後際的二者，稱為此緣性緣生法的此緣性和緣生法而遮蔽住。不讓通達"這是無明，這些是行"等如實自相。所以說為"對苦不知⋯⋯對此緣性緣生諸法不知"。

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.

我來為您直譯這段巴利文： 592. "行"即以前略說的福等三種、身行等三種[共]六種，而這裡廣說：福行包括以佈施、持戒等方式轉起的八欲界善思，及以修習方式轉起的五色界善思，[共]十三思。非福行是以殺生等方式轉起的十二不善思。不動行只是以修習方式轉起的四無色界善思，如是三種行共二十九思。 在其他三種中，身思為身行，語思為語行，意思為心行。這三種是為顯示在造作業時福行等從門轉起而說。因為引起身表而從身門轉起的八欲界善思和十二不善思，[共]二十思稱為身行。同樣引起語表而從語門轉起的稱為語行。這裡神通思因為之後不作為識的緣故不取。如神通思，掉舉思也不[取]。所以它們也應除去作為識的緣，但一切都是緣無明。而不引起兩種表，只在意門生起的一切二十九思為心行。如是這三種包含在前三種中，所以應知從義上只依福行等[三種]而作為無明的緣。

1. 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

1. 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.

我來為您直譯這段巴利文： 593. 這裡可能有疑問："如何知道'這些行是緣無明而有'？"因為有無明時有[行]。因為對誰在苦等處稱為無明的不知未斷，他首先由於對苦和前際等的不知，以樂想執取輪迴苦，而作三種行作為它的因。由於對集的不知，雖是苦的因的愛的資具行，也以為是樂因而作。而由於對滅和道的不知，雖不是苦的滅的趣的差別，也成為苦滅想，雖不是滅道的祭祀、苦行等，也成為滅道想，期望苦滅而以祭祀、苦行等門作三種行。 又他由於在四諦未斷無明，特別是不知作為福果的苦雖有生老病死等諸多過患，為得到它而作身語心行分的福行，如欲天女者[投身]山崖。雖不見那被認為是樂的福果最後生大熱惱的變易苦性和少味性，也作如所說的那種緣于彼的福行，如飛蛾投入燈焰，如貪蜜滴者舔蜜涂的刀刃。不見欲樂等及其果報的過患，由於樂想和為煩惱所制而作三門轉起的非福行，如愚人玩糞，如欲死者食毒。對無色果報也不覺知行的變易苦性，以常等顛倒而作作為心行的不動行，如迷失方向者走向夜叉城的道路。 如是因為由有無明而有行，不由[無明]無有。所以應知"這些行緣無明而有"。這也說過："諸比丘，無知者為無明所至而造作福行，也造作非福行，也造作不動行。諸比丘，當比丘的無明已斷，明生起時，他由離無明、明生故不造作福行。" 發趣緣的解說 594. 這裡問："我們且承認'無明是行的緣'，但應說是什麼行的什麼緣？"這裡說，世尊說二十四緣："因緣、所緣緣、增上緣、無間緣、等無間緣、俱生緣、相互緣、依止緣、親依止緣、前生緣、後生緣、重複緣、業緣、異熟緣、食緣、根緣、禪緣、道緣、相應緣、不相應緣、有緣、無有緣、離去緣、不離去緣"。 其中因且它是緣為"因緣"，作為因而為緣，以因的狀態為緣的意思。在所緣緣等中也是這方法。

1. 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.

1. 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.

2. Jeṭṭhakaṭṭhena upakārako dhammo adhipatipaccayo, so sahajātārammaṇavasena duvidho. Tattha 『『chandādhipati chandasampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ adhipatipaccayena paccayo』』tiādivacanato (paṭṭhā. 1.

我來為您直譯這段巴利文： 595. 其中"因"是語言支分、原因、根本的同義語。因為在世間"主張、因"等中，語言支分稱為因。而在教中"凡是從因生的諸法"等中是原因。"三善因、三不善因"等中，根本稱為因，這裡是指這個。而"緣"這裡的語義是，緣於此而有。意思是不離它而轉起。因為任何法不離某法而住或生起，說它是那個的緣。而從相來說，緣以助益為相。因為任何法對某法的住或生起有助益，說它是那個的緣。緣、因、原因、緣由、生起、來源等從義是一，從字不同。如是從根本義為因，從助益義為緣，略說從根本義助益的法為因緣。 阿阇黎們的意思是：它如稻種等對稻等，如摩尼光等對摩尼色等那樣，是實現善等的善等性的。但如此的話，對所生起的色不成就因緣性。因為它不實現它們的善等性，也不是不為緣。因為說："因對因相應諸法及所生起諸色以因緣為緣。"無因心不依此而成就無記性，有因[心]的善等性也繫於如理作意等，不繫于相應因。如果善等性本來就在相應因中，則相應的無貪或應是善或應是無記。但因為兩種都有，所以如在相應[法]中一樣，在因中也應尋求善等性。 但不取因的根本義是從實現善等性，而取是從實現善立性，則無任何相違。因為得到因緣的法如樹木有根而堅固善立，無因[法]如芝麻種子水藻般不善立。如是應知從根本義助益即從實現善立性助益的法為因緣。 596. 其後，以所緣性助益的法為所緣緣。它雖從"色處對眼識界"開始，因為以"緣于任何法而生起的心心所諸法，那些法對那些法以所緣緣為緣"結束，故沒有任何法不是[所緣緣]。因為如虛弱的人依止杖或繩而起立和站立，如是心心所諸法緣於色等所緣而生起和住立。所以應知一切作為心心所所緣的諸法為所緣緣。 597. 以主導義助益的法為增上緣，它依俱生和所緣分二種。其中由於說"欲增上對欲相應諸法及所生起諸色以增上緣為緣"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).

1. 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.

1. 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.

2. 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).

我來為您直譯這段巴利文： 597(續). 稱為欲、精進、心、慧的四法應知為增上緣，但不是同時。因為當以欲為首、以欲為主而心轉起時，只有欲是增上，不是其他。在其餘中也是這方法。 而無色法以某法為重而轉起時，它是它們的所緣增上。所以說："以任何法為重而生起的心心所諸法，那些法對那些法以增上緣為緣。" 598. 以無間性助益的法為無間緣。以等無間性助益的法為等無間緣。這兩種緣多方詳述。這裡的要點是，凡是這眼識之後意界，意界之後意識界等的心的決定，因為只依前前心成就，不另外[成就]，所以能令相應的心生起于各自無間之後的法為無間緣。所以說："無間緣即眼識界及其相應諸法對意界及其相應諸法以無間緣為緣"等。凡是無間緣，就是等無間緣。這裡只是文字不同，如在積集相續中，如在增語施設二法等中。但從義沒有不同。 而阿阇黎們認為"因義無間為無間緣，因時無間為等無間緣"，這與"從滅定出者，非想非非想處善對果定以等無間緣為緣"等相違。而他們對此所說"法的生起能力不失，但因修習力阻止故法不等無間生起"，這也只證明沒有時無間性。因為由修習力故那裡沒有時無間性，我們也這樣說。又因為沒有時無間性，所以等無間緣性不合理。因為他們的主張是依時無間性故它們是等無間緣。所以不應執著，只應從文字承認這裡的差別，不從義。如何？因為它們沒有間隔故為"無間"。因為沒有安立故為善無間故為"等無間"。 599. 正生起時以俱生性助益的法為俱生緣，如燈對光明。它依無色蘊等分六種。如說："四無色蘊互相以俱生緣為緣。四大種互相，結生剎那名色互相，心心所諸法對心生色，大種對所造色，色法對無色法有時以俱生緣為緣，有時不以俱生緣為緣。"這是就心所依處而說。 600. 以互相生起支援性助益的法為相互緣，如互相支援的三枝杖。它依無色蘊等分三種。如說："四無色蘊以相互緣為緣。四大種、結生剎那名色以相互緣為緣。"

1. 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.

我來為您直譯這段巴利文： 601. 以住立方式和依止方式助益的法為依止緣，如地面等對樹木和繪畫等。它應如"四無色蘊互相以依止緣為緣"這樣如在俱生中所說方式而知。而這裡第六類如此分別："眼處對眼識界⋯⋯耳⋯⋯鼻⋯⋯舌⋯⋯身處對身識界及其相應諸法以依止緣為緣。依止某色而意界和意識界轉起，那色對意界和意識界及其相應諸法以依止緣為緣。" 602. "親依止緣"，這裡首先詞義是，因依其轉起故不被否定而依止其果。如極度疲憊為惱，如是極度依止為親依止，這是強力因的同義語。所以應知以強力因性助益的法為親依止緣。 它分為所緣親依止、無間親依止、自然親依止三種。其中所緣親依止首先依"佈施已，受持戒已，作布薩業已，以它為重而省察，以前善行為重而省察，從禪出已以禪為重而省察，有學以種姓為重而省察，以清凈為重而省察，有學從道出已以道為重而省察"等方式與所緣增上一起不作差別而分別。其中以某所緣為重而心心所生起時，它必定是在那些所緣中的強力所緣。如是應知這些的差別是：所緣增上是以應作為重的意義，所緣親依止是以強力因的意義。 無間親依止也依"前前善蘊對後後善蘊以親依止緣為緣"等方式與無間緣一起不作差別而分別。但在摩底迦(論母)的安立中,它們以"眼識界及其相應諸法對意界及其相應諸法以無間緣為緣"等方式[說明]無間,[以]"前前善法對後後善法以親依止緣為緣"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.

1. 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).

2. Purejātānaṃ rūpadhammānaṃ upatthambhakattena upakārako arūpadhammo pacchājātapaccayo gijjhapotakasarīrānaṃ āhārāsācetanā viya. Tena vuttaṃ 『『pacchājātā cittacetasikā dhammā purejātassa imassa kāyassa pacchājātapaccayena paccayo』』ti (paṭṭhā. 1.1.11).

3. 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).

我來為您直譯這段巴利文： [602續]. [說明]親依止，在安立中有差別。這也從義上歸於一致。即使如此，應知無間性是依能令相應的心生起于各自無間之後，無間親依止性是依前心在後心生起中的強力性。因為如在因緣等中即使無某法心也生起，但無無間心而有心生起之名是不可能的。所以是強力緣。如是應知這些的差別是：無間緣是依令相應心生起于各自無間之後，無間親依止是依強力因。 而自然親依止，自然的親依止為自然親依止。自然即在自相續中產生的信戒等，或親近的時節食等。或本來就是親依止為自然親依止，意思是與所緣無間不混雜。應知它的自然親依止依"依止信而佈施，受持戒，作布薩業，生起禪，生起觀，生起道，生起神通，生起定。依止戒、聞、舍、慧而佈施⋯⋯生起定。信、戒、聞、舍、慧對信、戒、聞、舍、慧以親依止緣為緣"等方式有多種差別。如是這些信等是自然且以強力因義為親依止故為自然親依止。 603. 以先生起而住立性助益的法為前生緣。它依五門的依處所緣心所依處分十一種。如說："眼處對眼識界及其相應諸法以前生緣為緣。耳⋯⋯鼻、舌、身處，色、聲、香、味、觸處對身識界及其相應諸法以前生緣為緣。色、聲、香、味、觸處對意界。依止某色而意界和意識界轉起，那色對意界及其相應諸法以前生緣為緣。對意識界及其相應諸法有時以前生緣為緣，有時不以前生緣為緣。" 604. 以支援前生色法性助益的無色法為後生緣，如對禿鷲雛鳥身體的食慾思。所以說："後生心心所諸法對這前生身以後生緣為緣。" 605. 以熏習義助益無間[心]令熟練強力的法為重複緣，如在書等中前前的練習。它依善不善唯作速行分三種。如說："前前善法對後後善法以重複緣為緣。前前不善⋯⋯唯作無記法對後後唯作無記法以重複緣為緣。"

1. 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).

2. 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.

3. 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.

4. 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.

5. 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.

6. 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.

我來為您直譯這段巴利文： 606. 以稱為心加行的作用性助益的法為業緣。它依異時的善不善思和一切俱生思分二種。如說："善不善業對異熟蘊和所作色以業緣為緣。思對相應諸法及所生起諸色以業緣為緣。" 607. 以無勤安穩性對無勤安穩性助益的異熟法為異熟緣。它在轉起時對所生起[諸色]，在結生時對所作色，在一切處對相應法為緣。如說："一異熟無記蘊對三蘊及心生色以異熟緣為緣⋯⋯結生剎那異熟無記一蘊對三蘊及所作色。三蘊對一蘊。二蘊對二蘊及所作色以異熟緣為緣。諸蘊對依處以異熟緣為緣。" 608. 以支援色無色性助益的四食為食緣。如說："段食對此身以食緣為緣。無色食對相應諸法及所生起諸色以食緣為緣。"而在問分也說："結生剎那異熟無記諸食對相應諸蘊及所作色以食緣為緣。" 609. 以增上義助益的除去女根男根的二十根為根緣。其中眼根等只對無色法，其餘對色無色為緣。如說："眼根對眼識界⋯⋯耳⋯⋯鼻⋯⋯舌⋯⋯身根對身識界及其相應諸法以根緣為緣。色命根對所作色以根緣為緣。無色諸根對相應諸法及所生起諸色以根緣為緣。"而在問分也說："結生剎那異熟無記諸根對相應諸蘊及所作色以根緣為緣。" 610. 以近思惟義助益的除雙五識中樂苦二受的一切善等差別的七禪支為禪緣。如說："諸禪支對禪相應諸法及所生起諸色以禪緣為緣。"而在問分也說："結生剎那異熟無記諸禪支對相應諸蘊及所作色以禪緣為緣。" 611. 以從此從彼出離義助益的善等差別的十二道支為道緣。如說："諸道支對道相應諸法及所生起諸色以道緣為緣。"而在問分也說："結生剎那異熟無記諸道支對相應諸蘊及所作色以道緣為緣。"而應知這二種禪道緣在雙五識無因心中不得。

1. Ekavatthukaekārammaṇaekuppādekanirodhasaṅkhātena sampayuttabhāvena upakārakā arūpadhammā sampayuttapaccayo. Yathāha – 『『cattāro khandhā arūpino aññamaññaṃ sampayuttapaccayena paccayo』』ti (paṭṭhā. 1.1.19).

2. 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).

3. 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.

我來為您直譯這段巴利文： 612. 以稱為一依處一所緣一生一滅的相應性助益的無色法為相應緣。如說："四無色蘊互相以相應緣為緣。" 613. 以不達到一依處等性助益的色法對無色法，無色法對色法為不相應緣。它依俱生、後生、前生分三種。因為說："俱生善蘊對心生色以不相應緣為緣。後生善蘊對此前生身以不相應緣為緣。"而在無記句的俱生分別中也說："結生剎那異熟無記蘊對所作色以不相應緣為緣。諸蘊對依處。依處對諸蘊以不相應緣為緣。"而前生應依眼根等依處而知。如說："前生眼處對眼識⋯⋯身處對身識以不相應緣為緣。依處對異熟無記唯作無記諸蘊⋯⋯依處對善諸蘊⋯⋯依處對不善諸蘊以不相應緣為緣。" 614. 以現在相的有性對如是法的支援性助益的法為有緣。它的論母依無色蘊、大種、名色、心心所、大種、處、依處分七種安立。如說："四無色蘊互相以有緣為緣，四大種，結生剎那名色互相。心心所諸法對心生色。大種對所造色。眼處對眼識界⋯⋯身處⋯⋯色處⋯⋯觸處對身識界及其相應諸法以有緣為緣。色處⋯⋯觸處對意界及其相應諸法。依止某色而意界和意識界轉起，那色對意界和意識界及其相應諸法以有緣為緣。" 而在問分安立俱生、前生、後生、食、根后，首先在俱生以"一蘊對三蘊及所生起諸色以有緣為緣"等方式作解說，在前生依前生眼等作解說。在後生依後生心心所對此前生身的緣作解說。在食根中如是作解說："段食對此身以有緣為緣。色命根對所作色以有緣為緣。"

1. 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

1. 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.

我來為您直譯這段巴利文： 615. 以給予在其無間生起的無色法轉起機會而助益的等無間滅無色法為無有緣。如說："等無間滅心心所諸法對現在心心所諸法以無有緣為緣。" 它們以離去性助益故為離去緣。如說："等無間離去心心所諸法對現在心心所諸法以離去緣為緣。" 應知有緣諸法以不離去性助益故為不離去緣。而這二法是依說法的善巧或依所化眾生而說的，如說無因二法后又說離因二法一樣。 無明緣行句詳釋 616. 如是在這二十四緣中，這無明， 對福[行]為二種緣，而對其餘 多種為緣，對最後[行] 被認為一種緣。 其中"對福[行]為二種"即以所緣緣和親依止緣為二種緣。因為當以盡滅觀察無明時，它對欲界福行以所緣緣為緣。當以神通心知有癡心時，對色界[福行]。而為超越無明而圓滿佈施等欲界福業事，和生起色界禪時，它對這兩種以親依止緣為緣。如是對因無明迷惑而希求欲有色有圓滿而作那些福[行]者。 "而對其餘多種"即對不福行為多種緣。如何？因為它在緣無明而貪等生起時以所緣緣，在以[無明]為重而歡喜時以所緣增上和所緣親依止，對因無明迷惑而不見過患而作殺生等者以親依止緣，對第二速行等以無間、等無間、無間親依止、重複、無有、離去緣，對作任何不善者以因、俱生、相互、依止、相應、有、不離去緣，如是為多種緣。 "對最後[行]被認為一種緣"即對不動行只以親依止緣為一種緣被認為。而它的親依止性應如在福行中所說方式而知。

1. 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.

我來為您直譯這段巴利文： 617. 這裡有問：這是隻有一個無明為諸行的緣，還是也有其他緣？對此如何，如果只有一個，就落入一因論。如果也有其他，"無明緣行"的一因說明就不合理？不是不合理。為什麼？因為： 此中一因不生一[果]，多[因]不生一[果]， 有[多]果，而說一因一果有用意。 因為在此從一因不生任何一果，也不生多果。也不從多因生一果。而從多因生多果。因為如此可見從稱為時節、地、種子、水的多因生起稱為具色香味等的芽的多果。而所作的"無明緣行，行緣識"等一一因果的說明，這裡有意義，有目的。 因為世尊在某處因為主要性，在某處因為明顯性，在某處因為不共性，依說法的善巧和所化眾生的適合而說明一因或一果。因為"觸緣受"因為主要性說一因果。因為觸是受的主要因，因為隨觸而定受。而受是觸的主要果，因為隨受而定觸。"痰生諸病"因為明顯性說一因。因為這裡痰明顯，不是業等。"諸比丘！任何不善法，一切以非如理作意為根本"因為不共性說一因。因為非如理作意對不善法不共，依處所緣等是共的。所以這裡無明雖然有其他依處所緣俱生法等行因，因為說"見味者愛增長"和"無明集故有漏集"，也是其他貪等行因的因，因為主要性，"諸比丘！無知者為無明所染造作福行"因為明顯性，和不共性，應知被說明為諸行的因。以此一一因果說明的遮止語，應知在一切處說明一一因果都有目的。

1. 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.

1. 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.

我來為您直譯這段巴利文： 618. 這裡有問：即使如此，一向不可意果報的有過失的無明如何合理地作為福行和不動行的緣？因為苦楝樹種不生甘蔗。如何不合理？因為在世間： 相違與不相違，相似與不相似， 諸法的緣已成，它們不只是果報。 因為在世間已成立諸法的住處、自性、作用等相違和不相違的緣。因為前心是後心的住處相違的緣，前工巧等學習是後起工巧等作業的[緣]。業是色的自性相違的緣，乳等是酪等的[緣]。光明是眼識的作用相違[的緣]，糖等是酒等的[緣]。而眼色等是眼識等的住處不相違的緣。前速行等是后速行等的自性不相違和作用不相違的[緣]。 如相違不相違的緣已成立，相似不相似的[緣]也是如此。因為相似的稱為時節食的色是色的緣，稻種等是稻果等的[緣]。不相似的色也是無色的緣，無色也是色的緣，牛毛羊毛牛角酪芝麻粉等是杜巴草沙羅草細草等的[緣]。那些法的相違不相違相似不相似諸緣，不僅是那些法的果報。 如是這無明雖然依果報一向不可意，依自性也有過失，應知依住處作用自性等相違不相違緣、相似不相似緣的方式，適當地作為這一切福行等的緣。它的緣性已如"對誰在苦等上稱為無明的無知未斷，他首先以對苦和前際等的無知，以樂想取輪迴苦，而開始作其因的三種行"等方式說過。 619. 而且這還有另一方式： 對死生、輪迴和諸行的相， 以及緣起諸法誰迷惑。 他造作這三種行，因此， 無明是這三種[行]的緣。 [若問]如何誰對這些迷惑，他作這三種行？首先對死迷惑者不取"在一切處蘊的壞滅為死"而分別"有情死，有情轉生到其他身"等。 對生迷惑者不取"在一切處蘊的顯現為生"而分別"有情生，有情新身顯現"等。 對輪迴迷惑者，這就是 "蘊的相續和界處， 無間地轉起，稱為輪迴。" 如是所說的輪迴，不如是取它而分別"這有情從此世去他世，從他世來此世"等。 對諸行相迷惑者不取諸行的自相和共相而分別諸行為我、我所、常、樂、凈。 對緣起諸法迷惑者不取以無明等[為緣]諸行等的轉起而分別"我知或不知，它造作和令造作。它結生轉生，它的微塵主宰等以羯羅藍等狀態構建身體完成諸根。它具諸根而觸、受、愛、取、努力。它再在後有中轉生"等，或"一切有情以定命運會遇本性轉變"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

我來為您直譯這段巴利文： [619續]...他被無明致盲而如是分別，如盲人在地上行走時走上道路和非道路、高地和低地、平地和不平地一樣，他也造作福行、非福行和不動行。 因此這樣說： "如生盲之人，無有引導者， 有時行於道，有時行邪道。 愚人在輪迴，如是無引導， 有時作福[行]，有時作非福。 當他知諸法，通達諸諦時， 則因無明息，寂靜而行走。" 這是"無明緣行"句的詳釋。 行緣識句詳釋[標題]

1. 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).

我來為您直譯這段巴利文： 620. 在"行緣識"句中 - "識"是眼識等六種。其中眼識分善異熟和不善異熟兩種。如是耳鼻舌身識。意識是善不善異熟的兩種意界，三種無因意識界，八種有因欲界異熟心，五種色界[異熟心]，四種無色界[異熟心]，共二十二種。如是以這六識攝一切三十二種世間異熟識。而出世間[異熟識]因不適合輪迴之說故不取。 這裡可能有問："如何知道這所說種類的識是由行緣？"因為無已積集業則無異熟故。因為這是異熟，而異熟不在無已積集業時生起。若[無業也]生起，則一切[人]會生起一切異熟，但[事實上]不生起，因此應知這識是由行緣。 若問何種行緣何種識？首先欲界福行緣善異熟的五眼識等，在意識中一意界，二意識界，八欲界大異熟，共十六。如說： "因欲界善業已作已積集，異熟眼識生起⋯⋯耳⋯⋯鼻⋯⋯舌⋯⋯身識⋯⋯異熟意界生起。喜俱意識界生起。舍俱意識界生起。喜俱智相應。喜俱智相應有行。喜俱智不相應。喜俱智不相應有行。舍俱智相應。舍俱智相應有行。舍俱智不相應。舍俱智不相應有行。" 而色界福行緣五色界異熟。如說： "因彼色界善業已作已積集，異熟離欲等入初禪⋯⋯乃至⋯⋯入第五禪而住。"如是福行緣二十一種識。 而不福行緣不善異熟的五眼識等，一意界，一意識界，如是七種識。如說： "因不善業已作已積集，異熟眼識生起⋯⋯耳⋯⋯鼻⋯⋯舌⋯⋯身識⋯⋯異熟意界異熟意識界生起。" 而不動行緣四無色異熟，如是四種識。如說： "因彼無色界善業已作已積集，異熟一切超越色想，空無邊處想俱⋯⋯乃至⋯⋯識無邊處⋯⋯乃至⋯⋯無所有⋯⋯乃至⋯⋯與非想非非想處俱，斷樂斷苦入第四禪而住。"

1. 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.

我來為您直譯這段巴利文： 621. 如是知道什麼行緣什麼識后，現在應知它這樣轉起 - 因為這一切依轉起和結生分為二種轉起。其中二種五識、二種意界、喜俱無因意識界，這十三種只在五蘊有中轉起轉起。其餘十九種隨適宜在三有中轉起和結生中轉起。 如何？首先善異熟的五眼識等，對由善異熟或不善異熟而生、諸根隨次第成熟者，緣進入[識]路的可意或可意中性色等所緣，依眼等凈色，完成見聞嗅嘗觸的作用而轉起。如是五不善異熟。只是它們的所緣是不可意或不可意中性。這是唯一差別。這十種都是定門定所緣定所依定作用。 此後，善異熟眼識等之後，善異熟意界緣它們的所緣，依心所依，完成領受作用而轉起。如是不善異熟之後不善異熟[意界]。而這二種是不定門定所緣定所依定作用。 而喜俱無因意識界在善異熟意界之後，緣它的所緣，依心所依，完成推度作用，在欲界有情的六門中對強所緣，多在貪相應速行之末，切斷有分路而在速行所取所緣上以彼所緣方式一次或二次轉起，中部註釋如是說。而在阿毗達磨註釋中，在彼所緣有二心路。而這心得彼所緣和背有分兩個名字。是不定門所緣定所依不定住處作用。如是應知首先十三種只在五蘊有中轉起轉起。 在其餘十九種中，沒有任何[識]不在其適合的結生中轉起。而在轉起中，首先善不善異熟的二無因意識界，在五門中在善不善異熟意界之後[完成]推度作用，在六門中如前所說方式[完成]彼所緣作用，從自己所給的結生以上在無有分斷絕的心生起時[完成]有分作用，最後[完成]死作用，如是完成四作用，成為定所依不定門所緣住處作用而轉起。 八欲界有因心如所說方式在六門中[完成]彼所緣作用，從自己所給的結生以上在無有分斷絕的心生起時[完成]有分作用，最後[完成]死作用，如是完成三作用，成為定所依不定門所緣住處作用而轉起。

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.

1. 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.

1. Seyyathidaṃ – kāmāvacarasugatiyaṃ tāva ṭhitassa pāpakammino puggalassa 『『tānissa tasmiṃ samaye olambantī』』tiādivacanato (ma. ni.

我來為您直譯這段巴利文： 五色界和四無色界[心]從自己所給的結生以上在無有分斷絕的心生起時[完成]有分作用，最後[完成]死作用，如是完成二作用而轉起。其中色界[心]是定所依所緣不定住處作用，其他是定所依定所緣不定住處作用而轉起。如是首先三十二種識在轉起中由行緣而轉起。這裡那些行以業緣和親依止緣為[識的]緣。 622. 而所說"在其餘十九種中，沒有任何[識]不在其適合的結生中轉起"，因太簡略難以了知。因此為顯示其詳細方式而說 - 有幾種結生？幾種結生心？何者在何處結生？什麼是結生的所緣？ 連無想結生共二十種結生。[前]所說種類的十九種結生心。其中以不善異熟無因意識界在惡趣結生。以善異熟[無因意識界]在人世間的生盲、生聾、生瘋、生啞、黃門等[結生]。以八有因欲界異熟在欲界天和有福人中結生。以五色界異熟在色梵天界[結生]。以四無色界異熟在無色界[結生]。以何[心]在何處結生，那就是它的適合結生。簡略來說結生有三種所緣：過去、現在和不可說。無想結生是無所緣。 其中識無邊處和非想非非想處結生只有過去所緣。十欲界[結生]是過去或現在[所緣]。其餘是不可說[所緣]。而如是在三種所緣中轉起的結生，因為只在過去所緣或不可說所緣的死心之後轉起。因為沒有現在所緣的死心。因此應知在二種所緣之一的死之後，在三種所緣之一的結生，依善趣惡趣而轉起的方式。 623. 即如 - 首先對住在欲界善趣的作惡業者，因"那些在那時對他懸掛"等語...;

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.

1. 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.

我來為您直譯這段巴利文： 623. [續]...臥于臨終床時，已積集的惡業或業相在意門現起。緣此生起以彼所緣為最後的速行路之後，以有分境為所緣而生起死心。它滅時，緣那已現起的業或業相，被未斷煩惱力引導，屬於惡趣的結生心生起。這是過去所緣的死之後過去所緣的結生。 另一人在死時，依所說種類的業力，地獄等的火焰色等惡趣相在意門現起，對他有分生起滅去兩次後，緣那所緣生起一轉向，因接近死亡勢力微弱故[生起]五速行，二彼所緣，如是三路心生起。此後以有分境為所緣[生起]一死心。至此十一心剎那已過。然後在剩餘五心剎那壽命中，在那同一所緣上生起結生心。這是過去所緣的死之後現在所緣的結生。 另一人在死時，在五門之一貪等因的劣所緣現起。對他按次第生起，在確定之末，因接近死亡勢力微弱故生起五速行和二彼所緣。此後以有分境為所緣[生起]一死心。至此二有分、轉向、見、領受、推度、確定、五速行、二彼所緣、一死心，共十五心剎那已過。然後在剩餘一心剎那壽命中，在那同一所緣上生起結生心。這也是過去所緣的死之後現在所緣的結生。這是首先過去所緣的善趣死之後過去現在所緣的惡趣結生的轉起方式。 624. 而對住在惡趣者，已積集無過業，如所說方式那無過業或業相在意門現起，應知在黑分中置入白分后一切如前方式。這是過去所緣的惡趣死之後過去現在所緣的善趣結生的轉起方式。

1. 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.

1. 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.

我來為您直譯這段巴利文： 625. 而對住在善趣、已積集無過業者，因"那些在那時對他懸掛"等語，臥于臨終床時，已積集的無過業或業相在意門現起。而且那只是已積集欲界無過業者。而已積集廣大業者，只有業相現起。緣此生起以彼所緣為最後的或純速行路之後，以有分境為所緣而生起死心。它滅時，緣那已現起的業或業相，被未斷煩惱力引導，屬於善趣的結生心生起。這是過去所緣的死之後過去所緣或不可說所緣的結生。 另一人在死時，依欲界無過業力，稱為人世間母胎色或天界園林宮殿如意樹等色的善趣相在意門現起，對他如在惡趣相中所示次第，在死心之後生起結生心。這是過去所緣的死之後現在所緣的結生。 另一人在死時，親屬說："孩子，為你作佛陀供養，請生凈信"而以花鬘旗旛等方式呈現色所緣，或以聞法音樂供養等方式[呈現]聲所緣，或以薰香芳香等方式[呈現]香所緣，或說"孩子，請嘗這為你應施之物"而以蜜糖等方式[呈現]味所緣，或說"孩子，請觸這為你應施之物"而以中國綢緞、柔軟布等方式[呈現]觸所緣在五門，對他在那現起的色等所緣上，按次第在確定之末，因接近死亡勢力微弱故生起五速行和二彼所緣。此後以有分境為所緣[生起]一死心，在其末于那住一心剎那的所緣上生起結生心。這也是過去所緣的死之後現在所緣的結生。 626. 而另一依地遍禪等已得廣大[業]、住在善趣者，在死時，欲界善業、業相、趣相之一，或地遍等相，或廣大心在意門現起，或在眼耳之一善生起因的殊勝所緣現起，對他按次第在確定之末，因接近死亡勢力微弱故生起五速行。但廣大趣者沒有彼所緣，因此就在速行之後以有分境為所緣生起一死心。在其末在欲界廣大善趣之一所屬的已現起諸所緣之一上生起結生心。這是不可說所緣的善趣死之後過去現在不可說所緣之一的結生。 依此類推應知無色死之後的結生。這是過去不可說所緣的善趣死之後過去不可說現在所緣的結生的轉起方式。

1. 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.

2. 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.

1. 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.

我來為您直譯這段巴利文： 627. 而對住在惡趣的作惡業者，如所說方式那業、業相或趣相在意門，或在五門不善生起因的所緣現起，然後對他按次第在死心末屬於惡趣的在那些所緣之一上生起結生心。這是過去所緣的惡趣死之後過去現在所緣的結生的轉起方式。至此已說明十九種識依結生的轉起。 628. 這一切如是： 轉起于結生，由業而二轉， 雜等諸差別，差別二等起。 因為這十九種異熟識在結生中轉起時，由業而二轉。因為各自一個能生業以異時業緣和親依止緣為緣。因為這樣說："善不善業以親依止緣為異熟的緣。"而如是轉起者，應知由雜等差別而有二等差別。 即如 - 因為這[識]雖依結生一轉，但由與色俱不俱的差別而二種。由欲色無色有的差別而三種。由卵生、胎生、濕生、化生諸生類而四種。由趣而五種。由識住而七種。由有情居而八種。 629. 其中： 雜二由性別，有性彼亦二， 二或三十法，少者與初俱。 "雜二由性別"者 - 因為這其中除無色有外生起與色俱的結生識，由在色有中無女根男根稱為性而生起，在欲有中除生黃門結生外與性俱生起，[分為]有性無性二種。 "有性彼亦二"者 - 而其中有性者，由與女性男性之一俱生起故也是二種。 "二或三十法，少者與初俱"者 - 因為這其中在"俱不俱"二法中為初的與色俱的結生識，與之俱起最少有依處身十法二[組]，或依處身性十法三[組]，沒有比這更少的色了。而這如是以最少量生起時，在卵生胎生二生類中，以如生毛一絲所提純熟酥量成為所謂"羯羅藍"而生起。這裡應知由趣而有生起的差別。

1. 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.

1. 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.

我來為您直譯這段巴利文： 630. 在這些中， 除了地居天，在地獄和天界中沒有這些生體； 前三種生體存在，在三道中有四種生體。 其中"和天界"的"和"字表明：應當知道，如同在地獄和除地居天外的天界中一樣，在燒渴餓鬼中也沒有前三種生體。因為他們都是化生的。而在其餘的三道中，即畜生、餓鬼、人道，以及前面排除的地居天中，有全部四種生體。其中： 色界三十九色法，最多七十色法， 濕生和化生，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種聚集，產生三十九種色法及結生識。而在色界梵天以外的其他濕生和化生眾生中，最多以眼、耳、鼻、舌、身、所依和性別十法而有七十色法，這些在天界中是恒常的。其中，色、香、味、食素、四大種、眼凈色和命根，這十種色法的聚集稱為眼十法。其他的也應當如此理解。最少的情況下，對於生來就是盲、聾、無嗅覺和無性者，以舌、身和所依十法而產生三十色法。在最多和最少之間，應當根據相應情況理解差別。 631. 如此了知后，再者： 以蘊、所緣、趣、因、 受、喜、尋、伺的差異， 應當了知死生的種種差別。 這裡所說的雜染和清凈兩種結生，以及它之前的死亡，應當以這些蘊等的差異來了知，這是其意義。 如何理解呢？有時在四蘊無色界死亡之後，緊接著是同樣四蘊且所緣也相同的結生。有時從緣取非廣大外境轉為緣取廣大內境。這是無色界的法則。有時從四蘊無色界死亡后，緊接著是欲界五蘊結生。有時從欲界或色界五蘊死亡后，緊接著是無色界四蘊結生。如此，從緣過去的死亡轉為緣現在的結生。從某些善趣死亡轉為某些惡趣結生。從無因死亡轉為有因結生。從二因死亡轉為三因結生。從舍俱死亡轉為喜俱結生。從無喜死亡轉為有喜結生。從無尋死亡轉為有尋結生。從無伺死亡轉為有伺結生。從無尋無伺死亡轉為有尋有伺結生。也應當根據相應情況配合其相反的情況。

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.

我來為您直譯這段巴利文： 632. 獲得緣起的只是法的實質，趨向另一生存； 它不從彼處轉移，也不能無因而有。 這是說，獲得緣起的色法、無色法的實質生起時趨向另一生存，不是有情，不是命我。它既不是從過去生轉移至此，也不是無因而在此顯現。我們將以明顯的人的死亡和結生過程來說明這點。 在過去生中，由於自然或外力而臨近死亡，不能承受切斷一切肢體關節的臨終痛苦聚集，如同暴曬的綠椰葉逐漸乾枯，當身體衰敗時，眼等諸根滅盡，只剩下心所依處，僅存身根、意根和命根，在那一刻，依託殘存的心所依處的識，緣取業力、業相、趣相中的任一所緣而轉起，這業力即是重業、臨死業、慣行業中任一獲得余緣的行為，或由業力所顯現的境相。如此轉起時，由於愛和無明未斷，對該境相的過患被無明遮蔽，被稱為愛；俱生諸行推動它。它隨著相續而被愛牽引，被諸行推動，就像抓住連線此岸樹木的繩索渡河者，捨棄前面的所依，攀緣後面由業所生起的所依，不論是喜歡還是不喜歡，都由所緣等諸緣而轉起。 在此，前者因為離開而稱為死亡，後者因為與另一生存等相連而稱為結生。應當了知，它既不是從前生來到此處，也不是無因，即無業、行、趣、境等因而顯現。 633. 在此應有譬喻，如回聲等； 由相續相系，非一亦非異。 在此，對於這識非從前生來此，而由屬於過去生的因生起，應當以回聲、燈光、印記、影像等法為譬喻。正如回聲、燈光、印記、影像由聲等為因而生，不從他處而來，此心也是如此。 在此，由於相續相系，非一亦非異。若相續相系時是絕對的一，則不應從牛奶產生酸奶；若是絕對的異，則酸奶不應依賴牛奶。對一切因及從因所生者都是如此。若如此，則會導致一切世間言說消失，這是不合理的。因此，在此不應執著絕對的一或異。

1. 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.

1. 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.

我來為您直譯這段巴利文： 634. 有人在此問道："若如此無轉移而顯現，則此人身中的諸蘊已滅，能生果的業也不到彼處，應成為他者的他果，又無受用者，此果屬誰？因此這說法不妥當。"對此回答： 此果在相續中生，非他亦非由他； 種子的造作，能證此義。 因為果在一相續中生起時，由於已否定絕對的一和異，故非他者的，亦非由他者。種子的造作能證明此義。因為當芒果等種子造作完成後，在該種子相續中獲得諸緣，經過時間而生起的特殊果實，既不屬於其他種子，也不是由其他造作為緣而生起，那些種子和造作也不能到達果位，應當如此理解這個譬喻。通過明智、技藝、藥物等施用於幼童身上，經過時間在成人身上結果，也應當由此理解。 對於所說"無受用者時此果屬誰"，對此： 由果生起本身，成立受用者之說； 如由果實生起，說樹結果。 如同所謂樹的諸法的一部分即樹果生起時，即說"樹結果"或"已結果"；同樣，所謂天神人類的諸蘊的一部分即受用的樂苦果生起時，即說"天神、人在受用"或"有樂、有苦"。因此在此不需要另外的受用者。 635. 若有人說："即便如此，這些行或者存在時為果的緣，或者不存在時為果的緣。若是存在時，應在轉起剎那即有異熟；若是不存在時，則在轉起之前之後都應常常能生果。"對他應如此說： 由已作為緣，非常能生果； 保證等譬喻，應當如是知。 因為諸行僅由已作而成為自果之緣，不是由存在或不存在。如說："由已作、已積集欲界善業，生起異熟眼識"等。適時成為自果之緣后，由於是異熟故不再能生果。在闡明此義時，應當知道保證等譬喻。如世間中，某人為交付某物而作保證，或買物品，或借債，他僅僅作此行為即成為交付等事的緣，不是由行為的存在或不存在，交付等之後也不再繼續負責。為什麼？因為交付等已作。如是諸行僅由已作而成為自果之緣，適時給予果報之後也不再能生果。至此已說明雜染清凈兩種結生識由行為緣而轉起。

1. 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.

我來為您直譯這段巴利文： 636. 現在爲了斷除對所有三十二種異熟識的迷惑： 由結生及轉起，于諸有等中， 應知諸行，如何為誰之緣。 其中，三有、四生、五趣、七識住、九有情居，這些稱為諸有等。應當了知這些行在諸有等中，對哪些異熟識，以何種方式成為緣，于結生和轉起時。 其中，首先就福行而言，欲界八思所構成的福行，在欲有善趣中，對九種異熟識在結生時以異時業緣和親依止緣兩種方式為緣。色界五善思所構成的福行，在色有中僅在結生時對五種[識]為緣。 前述種類的欲界[福行]，在欲有善趣中，對除舍俱無因意識界外的七種有限異熟識，以前述兩種方式為緣，僅在轉起時，不在結生時。同樣，此[福行]在色有中對五種異熟識以同樣方式為緣，僅在轉起時，不在結生時。而在欲有惡趣中，對八種有限異熟識以同樣方式為緣，僅在轉起時，不在結生時。在此，在地獄中，如大目犍連長老游地獄等時遇到可意所緣時，它成為緣；而在畜生和大神通力的餓鬼中，確實能得到可意所緣。 同樣，此[福行]在欲有善趣中，對十六種善異熟識以同樣方式為緣，在轉起和結生時都是。一般而言，福行在色有中對十種異熟識以同樣方式為緣，在轉起和結生時都是。 十二不善思所構成的非福行，在欲有惡趣中，對一種識以同樣方式為緣，僅在結生時，不在轉起時。對六種[識]在轉起時為緣，不在結生時。對七種不善異熟識在轉起和結生時都為緣。 而在欲有善趣中，對同樣七種[識]以同樣方式為緣，僅在轉起時，不在結生時。在色有中對四種異熟識以同樣方式為緣，僅在轉起時，不在結生時。這是通過在欲界中見不可意色、聞不可意聲而成為緣，但在梵天界中沒有所謂不可意色等。欲界天界也是如此。 不動行在無色有中對四種異熟識以同樣方式為緣，在轉起和結生時都是。 如是首先應當了知這些行在諸有中，對誰為緣，以及如何為緣，通過結生和轉起。以同樣方式也應當了知在諸生等中[的情況]。

1. 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

我來為您直譯這段巴利文： 637. 這裡從開始略作說明：在這些行中，因為首先福行在二有中給予結生後生起一切自己的異熟。同樣在卵生等四生中，在稱為天神和人的二趣中，在稱為異身異想、異身一想、一身異想、一身一想的四識住中。但在無想有情居中，它只造作色法，所以在四有情居中給予結生後生起一切自己的異熟。因此，它在這二有中、四生中、二趣中、四識住中和四有情居中，對二十一種異熟識以前述方式為緣，在結生和轉起時隨其所應。 而非福行因為僅在一欲有中，在四生中，在其餘三趣中，在稱為異身一想的一識住中，以及在如是一有情居中，以結生方式成熟，因此它在一有中、四生中、三趣中、一識住中和一有情居中，對七種異熟識以前述方式為緣，在結生和轉起時。 而不動行因為僅在一無色有中，在一化生中，在一天趣中，在空無邊處等三識住中，以及在空無邊處等四有情居中，以結生方式成熟，因此它在一有中、一生中、一趣中、三識住中和四有情居中，對四種識以前述方式為緣，在結生和轉起時。如是： 由結生及轉起，于諸有等中， 應知諸行，如何為誰之緣。 這是對"緣行識"一句的詳細解釋。 識緣名色句的詳細解釋

1. 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.

我來為您直譯這段巴利文： 638. 在"識緣名色"句中： 由名色之分別，及在諸有等轉起， 由攝取及緣法，應知抉擇。 這裡"由名色之分別"中，"名"是因趣向所緣而稱為受等三蘊，"色"是四大種及四大種所造色。它們的分別已在蘊的解說中說過。如是首先應當由分別了知名色的抉擇。 "在諸有等轉起"中，名除一有情居外在一切有、生、趣、識住、其餘有情居中轉起，色在二有、四生、五趣、前四識住、五有情居中轉起。 當此名色如是轉起時，因為對無性胎生者和卵生者，在結生剎那以所依身十法而有色的兩相續頭，和三無色蘊顯現，因此對他們詳細來說有二十種色法和三無色蘊，這二十三法應當知道是"識緣名色"。而以未得[之前]所得，從一相續頭去除九種色法成十四。對有性者加入性十法成三十三，對他們以未得[之前]所得，從二相續頭去除十八種色法成十五。 又因為在化生有情中，對梵眾天等，在結生剎那以眼、耳、所依十法和命根九法而有色的四相續頭，和三無色蘊顯現，因此對他們詳細來說有三十九種色法和三無色蘊，這四十二法應當知道是"識緣名色"。而以未得[之前]所得，從三相續頭去除二十七法成十五。 而在欲有中，因為對其餘化生者或濕生者，有性且諸根具足者，在結生剎那有色的七相續頭和三無色蘊顯現，因此對他們詳細來說有七十種色法和三無色蘊，這七十三法應當知道是"識緣名色"。而以未得[之前]所得，從六色相續頭去除五十四法成十九。這是最多的情況。而最少的情況，對缺少此此色相續頭者，隨其所缺而減少，應當知道簡略和詳細的結生時識緣名色數。 而對無色界有情只有三無色蘊。對無想有情只有命根九法的色。這是先說結生的方法。

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.

我來幫您直譯這段巴利文: 在一切有色法生起處，結生心住位時，與結生心同時由時節所生的純八法顯現。但結生心不能產生色法。就像跌落懸崖的人不能幫助他人一樣，由於所依處微弱，它也因微弱而不能產生色法。從結生心之後，始於第一有分心，由心所生的純八法，在聲音顯現時，從結生剎那之後由時節和心所生的聲九法，對於那些以段食為生的胎生有情， "其母所食用的， 飲食與營養物； 胎中之人依此， 在母胎中存活。" 根據這段話，當母親所食之食進入身體時，對於化生者，最初吞下自己口中唾液時，由食所生的純八法 - 這是關於食所生的純八法，以及由時節、心所生的兩種九法的最勝狀態，共二十六種，如前所說每一心剎那三次生起的業所生七十種色法，總共九十六種色法，以及三種無色蘊，簡要來說就是九十九種法。又因為聲音是不定的，只是偶爾顯現，所以去除這兩種(聲九法)，應知這九十七種法根據各自情況作為一切有情的識緣名色。因為對於他們無論是睡著的、放逸的、吃著的、喝著的，日夜都由識為緣而轉起。關於它們以識為緣的情況，我們稍後會解釋。 在這裡，業生色最初建立於諸有、生、趣、住處、有情居中時，若不被三等起色所支援就不能安住，三等起色若不被它所支援也不能安住。而是如被風吹動卻安置於四方的蘆束，又如被波浪沖擊卻在大海中某處得到立足之處的破船，這些互相支援而不倒下，安住后持續一年、兩年乃至百年，直到那些有情壽命或福德耗盡為止。如是應知此中在諸有等處生起的決定。 639、在"攝"中，應知無色界結生與轉起時，以及五蘊有中轉起時識緣唯有名，在無想有情中一切處，以及五蘊有中轉起時識緣唯有色，在五蘊有中一切處識緣名色，把這一切的名與色與名色，以部分替代全體的方式攝為"識緣名色"。 若說因無想有情中沒有識而不合理，這並不是不合理。這也是： "名色之因識， 了知有二種； 異熟非異熟， 此義實相應。" 因為作為名色之因的識，了知有異熟和非異熟兩種。這在無想有情中是由業所生，在五蘊有中轉起時是由行識為緣的色法。同樣在五蘊有轉起時善等心剎那是由業所生，所以這是合理的。如是應知此中從攝的方面的決定。

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

我來 助您直譯這段巴利文： 640.在緣法方面，這裡： "異熟識對名法， 成為九種緣； 對所依色九種， 余色則八種。 行識對色法， 唯作一種緣； 其餘諸識則， 隨宜作諸緣。" 無論是在結生或轉起時的異熟名法，對於有色或無色的結生識或其他異熟識，以俱生、相互、依止、相應、異熟、食、根、有、不離去等九種方式作緣。 對所依色法，在結生時以俱生、相互、依止、異熟、食、根、不相應、有、不離去等九種方式作緣。除了所依色法，對其餘色法，在這九種緣中去除相互緣后，以其餘八種方式作緣。 而行識對無想有情的色法或五蘊有中的業生色法，根據經教的解釋，僅以親依止的方式作為一種緣。應知其餘從第一有分心開始的一切識，對各自的名色隨宜作緣。若詳細說明其緣法，就需要闡釋所有《發趣論》的內容，所以我們不詳述。 這裡可能有疑問：如何得知"結生名色是由識為緣而有"？從經典和道理可知。在經中以"心隨轉法"等方式多次確立受等以識為緣。從道理來說： "由見心生色， 故知未見色， 亦以心為緣， 於此得成立。" 因為我們看到在心清凈或不清凈時，相應的色法生起。由所見推知未見，由此處所見的心生色，應知未見的結生色也以識為緣。因為在《發趣論》中說明業生色也如心生色一樣以識為緣。如是應從緣法方面了知此中的決定。 這是關於"識緣名色"一句的詳細解釋。 名色緣六處句的詳細解釋

1. 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.

我來幫您直譯這段巴利文： 641.在"名色緣六處"句中： "名為三蘊聚， 色謂界處依； 一分詞替代， 如是為其緣。" 凡是作為六處之緣的名色，其中"名"是指受等三蘊，"色"則必定是包含在自相續中的四大種、六所依及命根等，應知是如此的界、處等。這個名與色與名色，以一分替代全體的方式稱為"名色"，對於第六處與六處這樣以一分替代全體而說的六處作為緣，應當如此理解。為什麼？因為在無色界中只有名法作為緣，而且只對第六處而非其他處。因為在《分別論》中說："名緣第六處"。 這裡可能有疑問：如何知道"名色是六處的緣"？因為在有名色時就有(六處)。因為在有某種名色時就有某種處，不會有其他情況。而它以彼有故有的關係將在緣法中顯現。因此： "結生或轉起中， 何為何之緣； 如何作為緣， 智者應了知。" 這裡的意義解釋是： "唯名于無色， 結生與轉起； 最少作七六， 二種緣生起。" 如何？首先在結生時，名法最少以俱生、相互、依止、相應、異熟、有、不離去等七種方式作為第六處的緣。有些還以因緣，有些以食緣等其他方式作緣，由此應知其最多最少。 在轉起時，異熟(名法)如前所述方式作緣，其他(名法)則最少以所說諸緣中除去異熟緣的六種方式作緣。有些還以因緣，有些以食緣等其他方式作緣，由此應知其最多最少。 "余有中名法， 結生亦如是； 對第六及余， 以六方式緣。" 因為在無色界以外的五蘊有中，那異熟名法與心所依處一起，對第六意處如在無色界所說一樣，最少以七種方式作緣。而對其餘五處(眼處等)，與四大種一起以俱生、依止、異熟、不相應、有、不離去六種方式作緣。有些還以因緣，有些以食緣等其他方式作緣，由此應知其最多最少。 "轉起亦如是， 異熟緣異熟； 非異熟則以， 六緣第六處。" 在五蘊有的轉起中，如結生時一樣，異熟名法對異熟第六處最少以七種方式作緣。非異熟對非異熟第六處最少則去除異熟緣后以六種方式作緣。這裡的最多最少也如前所說方式了知。 "于彼餘五處， 異熟為其緣； 非異熟亦爾， 說為四種緣。"

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

我來幫您直譯這段巴利文： 因為在那五蘊有的轉起中，對其餘眼處等五處，以眼凈色等為所依的其他異熟名法，以後生、不相應、有、不離去等四種方式作緣。如同異熟，非異熟也是如此所說。因此應知善等差別也以四種方式作緣。如是首先應知唯名在結生或轉起時對某處作緣，以及如何作緣。 在此色法于無色， 有中不作任何緣； 然於五蘊有之中， 結生所依六種緣。 四大為五處作緣， 無差別中四種緣。 因為在結生時，所依色對第六意處以俱生、相互、依止、不相應、有、不離去等六種方式作緣。四大種則無差別地在結生和轉起中，隨著某處生起，對眼處等五處以俱生、依止、有、不離去等四種方式作緣。 命根對彼等三緣， 食于轉起亦如是； 彼等對第六六緣， 所依對彼則五緣。 對這些眼等五處，在結生和轉起中，色命根以有、不離去、根等三種方式作緣。食以有、不離去、食等三種方式作緣，但這隻對以食維生的有情，在食進入身體的轉起時作緣，不在結生時。這五種眼處等對第六處即眼、耳、鼻、舌、身識所攝的意處，以依止、前生、根、不相應、有、不離去等六種方式在轉起時作緣，不在結生時。除去五識，對其餘意處，所依色以依止、前生、不相應、有、不離去等五種方式只在轉起時作緣，不在結生時。如是應知唯色在結生或轉起時對某處作緣，以及如何作緣。 兩者名與色作緣， 對諸處所各不同； 智者應知此一切， 如是遍於諸處中。 譬如在五蘊有的結生時，由三蘊和所依色構成的名色，對第六處以俱生、相互、依止、異熟、相應、不相應、有、不離去等方式作緣。這裡只是略說。依照所說方法能夠貫通一切，所以這裡不作詳述。 這是關於"名色緣六處"一句的詳細解釋。 六處緣觸句的詳細解釋

1. 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

我來幫您直譯這段巴利文： 642.在"六處緣觸"句中： "六觸為略說， 始自眼觸等； 如識廣分別， 總成三十二。" 簡略來說，六處緣觸即眼觸、耳觸、鼻觸、舌觸、身觸、意觸這六種觸。詳細來說，眼觸等五種各有善異熟五種、不善異熟五種共十種，其餘二十二種與世間異熟識相應的二十二種，如是一切如前說行緣識一樣共三十二種。 對於作為這三十二種觸之緣的六處，其中： "第六與內處， 眼等及外處； 智者說六處， 與六處相應。" 其中，首先那些說"這是有執受轉起的論述"而只說明自相續所攝的緣和緣生法的人們，根據"第六處緣觸"的聖典，在無色界是第六處，在其他處由於總括一切而說六處，以一分替代全體的方式，認為第六處與內眼等為六處。因為那第六處與六處都歸入六處的名稱。 而那些只說明一相續所攝的緣生法，但對緣則包括異相續的人們，為說明一切作為觸之緣的處，包括外處在內，認為那與第六處一起的內處及外色處等為六處。因為那第六處與六處在一分替代后也都歸入六處的名稱。 這裡有問題：不是一切處都能生一觸，也不是從一處生一切觸，而這裡說"六處緣觸"是單數，為什麼？這是回答：確實如此，不是一切(處)生一(觸)，也不是從一(處)生一切(觸)，但是從多處生一觸。如眼觸從眼處、色處、稱為眼識的意處及其餘相應法處等生起，如是一切應隨相應配合。因此： "此觸從多處， 生起而說一； 故以單數詞， 如是而宣說。" "以單數詞"即以"六處緣觸"這樣的單數詞，表示從多處生一觸的意思。關於諸處： "五內處六種， 一處則九種； 六外處相應， 隨宜為其緣。" 這裡的解釋是：首先眼處等五處，對五種眼觸等以依止、前生、根、不相應、有、不離去等六種方式作緣。其後一個異熟意處對多種異熟意觸以俱生、相互、依止、異熟、食、根、相應、有、不離去等九種方式作緣。在外處中，色處對眼觸以所緣、前生、有、不離去等四種方式作緣。同樣，聲處等對耳觸等。對意觸，那些(外處)和法處以同樣方式及僅以所緣緣的方式作緣，如是應了知六外處如何隨相應作為其緣。 這是關於"六處緣觸"一句的詳細解釋。 觸緣受句的詳細解釋

1. 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

我來 助您直譯這段巴利文： 643.在"觸緣受"句中： "從門說諸受， 始自眼觸生； 雖說唯六種， 分別八十九。" 在這句的分別中說："眼觸所生受、耳...鼻...舌...身...意觸所生受"，如是從門說只有六種受，但由於它們與八十九種心相應，分別來說被認為有八十九種。 "於此諸受中， 三十二種受； 唯與異熟心， 相應為所說。" "五門中五種， 八種為其緣； 餘者唯一緣， 意門亦如是。" 其中在五門中，對以眼凈色等為所依的五種受，眼觸等以俱生、相互、依止、異熟、食、相應、有、不離去等八種方式作緣。而對其餘在每一門中以領受、推度、彼所緣方式轉起的欲界異熟受，那眼觸等僅以親依止的方式作一種緣。 "意門亦如是"是說在意門中，對以彼所緣方式轉起的欲界異熟受，那稱為俱生意觸的觸也同樣以八種方式作緣，對以結生、有分、死心方式轉起的三界異熟受也是如此。而對那些在意門中以彼所緣方式轉起的欲界受，與意門轉向相應的意觸僅以親依止的方式作一種緣。 這是關於"觸緣受"一句的詳細解釋。 受緣愛句的詳細解釋

1. 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

1. 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.

我來幫您直譯這段巴利文： 644.在"受緣愛"句中： "色愛等差別， 此中說六愛； 各各三種分， 由轉起相知。" 在這句中，如長者子、婆羅門子等以父親為名而稱為子一樣，在《分別論》中以所緣為名說明"色愛、聲愛、香愛、味愛、觸愛、法愛"等六種愛。 在這些愛中，每一種愛依其轉起方式分為欲愛、有愛、無有愛三種。因為色愛當以欲樂方式享受進入眼根的色所緣而轉起時，稱為欲愛。當以"常、恒"而轉起的常見一起轉起時，稱為有愛。因為與常見相應的貪稱為有愛。當與"斷滅、消失"而轉起的斷見一起轉起時，稱為無有愛。因為與斷見相應的貪稱為無有愛。聲愛等也是同樣的方式。如是成為十八種愛。 它們對內色等十八種，對外十八種，成為三十六種。如是過去三十六、未來三十六、現在三十六，成為一百零八種愛。應知它們再加以歸納，依色等所緣成為六種，或依欲愛等成為三種愛。 因為這些有情如乳母愛護嬰兒一樣，享受兒子而對兒子產生執著，享受由色等所緣而生起的受而對受產生執著，對能帶來色等所緣的畫師、音樂家、調香師、廚師、織工、鍊金師、醫生等給予極大的恭敬。因此應知一切這些是受緣愛。 "因為此中所說， 異熟樂受一， 唯以一種緣， 作為愛之緣。" "一種緣"即只以親依止緣作為緣。或者因為： "苦者希求樂， 樂者更欲求； 舍受因寂靜， 亦說為樂受。 因此三種受， 都作愛之緣； 大仙說受緣， 而有愛生起。 受緣生愛時， 不離隨眠性； 所以婆羅門， 漏盡則不生。" 這是關於"受緣愛"一句的詳細解釋。 愛緣取句的詳細解釋 645.在"愛緣取"句中： "四種取應知， 義理有差別； 法略廣次第， 應當詳分別。" 這裡的分別是：這裡首先有欲取、見取、戒禁取、我語取這四種取。它們的義理分別是：執取稱為欲的事物為欲取，欲且是取也稱為欲取。取即是堅固執持。這裡up(上)字表示堅固義，如憂惱(upāyāsa)、近(upakaṭṭha)等。同樣，見且是取稱為見取。或執取見稱為見取。如"我與世間是常住"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.

我來 助您直譯這段巴利文： 中所說，后見執取前見。同樣，執取戒禁為戒禁取。戒禁且是取也稱為戒禁取。因為牛戒牛行等由於"如此得清凈"的執著，自身就成為取。同樣，由此說為語，由此執取為取。說什麼，執取什麼？說我，執取我。我語之取為我語取。或僅是我語即我，由此執取為我語取。這是它們的義理分別。 在法的略說與廣說中，首先欲取，如說："什麼是欲取？對諸欲的欲求、欲貪、欲喜、欲愛、欲戀、欲熱惱、欲迷醉、欲執著，這稱為欲取。"因此略說是愛的堅固。所謂愛的堅固即以前愛為親依止緣而堅固生起的后愛。有些人說："愛是對未得境界的希求，如盜賊在黑暗中伸手，取是對已得境界的執取，如盜賊抓取財物。它們是少欲知足的對治法。同樣，它們是尋求、保護苦的根源。"其餘三取略說僅是見。 廣說則，前面所說色等一百零八種愛的堅固狀態是欲取。十事邪見是見取。如說："什麼是見取？無佈施，無供養...乃至...證知宣說，如是見...乃至...顛倒執取，這稱為見取。"以戒禁得清凈的遍計執是戒禁取。如說："什麼是戒禁取？以戒得清凈，以禁得清凈，以戒禁得清凈，如是見...乃至...顛倒執取，這稱為戒禁取。"二十事有身見是我語取。如說："什麼是我語取？此中無聞凡夫...乃至...未學聖者法，觀色是我...乃至...顛倒執取，這稱為我語取。"這是此中法的略說與廣說。 關於次第，這裡有三種次第：生起次第、斷除次第和說法次第。其中，因為在無始輪迴中這個最初生起不存在，所以煩惱的無比喻生起次第不說。但以比喻來說，在一生中大多數以我執為先導而執著常見、斷見，然後執"此我是常"者為清凈我而有戒禁取，執"斷滅"者不顧後世而有欲取，如是首先是我語取，然後是見取、戒禁取、欲取，這是它們在一生中的生起次第。 此中見取等首先斷除，因為它們由預流道所斷。欲取最後，因為它由阿羅漢道所斷，這是它們的斷除次第。

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

1. 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.

我來幫您直譯這段巴利文： 由於境界廣大且顯著，在這些取中首先說欲取。因為它與八種心相應故境界廣大，其餘則與四種心相應故境界狹小，而且因為眾生大多樂著所依，所以欲取顯著，其他則不然。或者為獲得諸欲，欲取多有占卜、吉祥等，那是他的見，所以其後是見取，它分裂為戒禁取和我語取兩種。在這兩者中，因為見到牛的行為或狗的行為就能了知，所以粗顯的戒禁取先說。因為微細故我語取在最後，這是它們的說法次第。 "此中愛對前者， 唯一種作緣； 對餘三種取， 七或八種緣。" 在如是所說的四取中，對前面的欲取，欲愛以親依止方式唯一種作緣，因為在愛所喜的境界中生起。對其餘三種則以俱生、相互、依止、相應、有、不離去、因等七種方式，或加上親依止成八種方式作緣。當它以親依止方式作緣時，則不是俱生。 這是關於"愛緣取"一句的詳細解釋。 取緣有句的詳細解釋 646.在"取緣有"句中： "依義理與法， 有義與攝類； 何為何之緣， 應知此抉擇。" 其中，存在為有。它分為業有和生有兩種。如說："有有兩種：業有和生有。"其中，業即是有稱為業有，同樣生即是有稱為生有。這裡生是存在故稱為有。而業如同因能生樂故說"諸佛出現樂"，同樣因能生有故以果的名稱稱為有，應如是理解。如是首先應從義理了知抉擇。

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.

我來幫您直譯這段巴利文： 647.從法的角度來說，首先業有簡略來說是思以及與思相應的貪等稱為業的諸法。如說："其中什麼是業有？福行、非福行、不動行，或屬於小地或屬於大地，這稱為業有。一切能趣向有的業是業有。"這裡"福行"即十三種思。"非福行"即十二種。"不動行"即四種思。如是"屬於小地或屬於大地"說的是這些思的果報微弱或豐厚。"一切能趣向有的業"則說的是與思相應的貪等。 而生有簡略來說是由業所生的諸蘊，分別有九種。如說："其中什麼是生有？欲有、色有、無色有、想有、無想有、非想非非想有、一蘊有、四蘊有、五蘊有，這稱為生有。"其中，稱為欲的有是欲有。色有、無色有也是同樣的方式。有想者的有，或在此有中有想為想有。相反的是無想有。因為粗想不存在而細想存在，故在此有中非想非非想為非想非非想有。以一個色蘊混雜的有為一蘊有。或此有隻有一蘊為一蘊有。四蘊有、五蘊有也是同樣的方式。其中欲有是五種執取蘊。色有也是如此。無色有是四種，想有是五種。無想有是一種執取蘊。非想非非想有是四種。一蘊有等是一、四、五種執取蘊。如是應從法的角度了知抉擇。 648.從有意義來說，如在有的解說中，同樣在行的解說中也說了福行等，雖然如此，前者因為依過去業而作為此世結生的緣，這些則因為依現在業而作為未來結生的緣，所以重複說是有意義的。或者前面以"其中什麼是福行？欲界善思"等方式說只有思是行。而這裡因說"一切能趣向有的業"，所以也包括與思相應的法。前面只說作為識之緣的業為"行"，現在也包括能生無想有的業。何須多說，在"無明緣行"中只說福行等善不善法，而在"取緣有"中因為也包括生有，所以說善、不善、無記法。因此從一切方面來說這重複說都是有意義的。如是應從有意義的角度了知抉擇。

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.

我來幫您直譯這段巴利文： 649.關於差別和攝類，是指取緣有的差別和攝類。因為由欲取為緣而造作能生欲有的業，那是業有。由此所生的諸蘊是生有。色有、無色有也是同樣的方式。如是由欲取為緣有兩種欲有，其中所包含的想有和五蘊有，兩種色有，其中所包含的想有、無想有、一蘊有和五蘊有，兩種無色有，其中所包含的想有、非想非非想有和四蘊有，連同所包含的共六種有。如欲取為緣連同所包含的有六種有，其餘諸取為緣也是如此，如是由取為緣從差別來說連同所包含的有二十四種有。 從攝類來說，把業有和生有合為一類，由欲取為緣連同所包含的是一個欲有。色有、無色有也是如此，成為三種有。其餘諸取為緣也是如此。如是由取為緣從攝類來說連同所包含的有十二種有。又不加分別地說，由取為緣趣向欲有的業是業有。由此所生的諸蘊是生有。色有、無色有也是同樣的方式。如是由取為緣連同所包含的有兩種欲有，兩種色有，兩種無色有，以另一方式從攝類來說有六種有。或者不區分業有和生有的差別，連同所包含的依欲有等方式有三種有。或者也不區分欲有等的差別，依業有和生有方式有兩種有。或者也不區分業和生的差別，由取為緣是有，依有的方式只有一種有。如是應了知此中取緣有的差別和攝類的抉擇。

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.

我來幫您直譯這段巴利文： 650.關於"何為何之緣"，意思是應該從哪種取是哪種有的緣這點來了知抉擇。這裡什麼是什麼的緣呢？任何取都可以作為任何有的緣。因為凡夫如同瘋人一般，他不考慮這個適當不適當，而依任何取的力量希求任何有，造作任何業。因此有些人說由於戒禁取不能產生色、無色有，這種說法不應接受。應當接受一切都能產生一切。 譬如：這裡有人依傳聞或隨見而想："欲樂在人間的剎帝利大富貴家等和六慾界天中最為圓滿"，為獲得這些，被不聞正法等所欺騙，認為"以此業能獲得欲樂"，而依欲取的力量造作身惡行等，他因惡行圓滿而生於惡趣。或者希求現見的欲樂，並護持已得的欲樂，依欲取的力量造作身惡行等，他因惡行圓滿而生於惡趣。在那裡，他能生起的業是業有。由業所生的諸蘊是生有。而想有和五蘊有則包含在其中。 另一人由聞正法等增長智慧，認為"以此業能獲得欲樂"，依欲取的力量造作身善行等。他因善行圓滿而生於天界或人間。在那裡，他能生起的業是業有。由業所生的諸蘊是生有。而想有和五蘊有則包含在其中。如是欲取是具差別且具所含的欲有的緣。 另一人聽說或推測"在色無色有中有更圓滿的欲樂"，依欲取的力量生起色無色定，以定力生於色無色梵天界。在那裡，他能生起的業是業有。由業所生的諸蘊是生有。而想有、無想有、非想非非想有、一蘊有、四蘊有、五蘊有則包含在其中。如是欲取也是具差別且具所含的色無色有的緣。 另一人執取"所謂這個我在欲界圓滿有或色無色有中的任一處斷滅時得到善斷滅"的斷見，造作趣向那裡的業，他的那個業是業有。由業所生的諸蘊是生有。而想有等則包含在其中。如是見取是具差別且具所含的欲、色、無色三有的緣。 另一人以我語取認為"所謂這個我在欲界圓滿有或色無色有中的任一處得到快樂，離諸熱惱"，造作趣向那裡的業，他的那個業是業有。由此所生的諸蘊是生有。而想有等則包含在其中。如是我語取是具差別且具所含的三有的緣。

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

1. 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

1. 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.

我來幫您直譯這段巴利文： 另一人認為"所謂這個戒禁在欲界圓滿有或色無色有中的任一處圓滿時得到快樂圓滿"，依戒禁取的力量造作趣向那裡的業，他的那個業是業有。由此所生的諸蘊是生有。而想有等則包含在其中。如是戒禁取是具差別且具所含的三有的緣。如是應從何為何之緣這點來了知抉擇。 如果問：這裡什麼是什麼有的什麼樣的緣呢？ "對色無色有， 取為親依緣； 具俱生等緣， 對欲有應知。" 因為對色無色有，以及屬於欲有的善業有，以及生有，這四種取只以親依止緣的方式作為一種緣。在欲有中，對與自己相應的不善業有，以俱生、相互、依止、相應、有、不離去、因緣等差別作為俱生等緣。對不相應的則只以親依止緣作為緣。 這是關於"取緣有"一句的詳細解釋。 有緣生等的詳細解釋 651.在"有緣生"等句中，生等的抉擇應如諦的解說中所說的方式來理解。這裡所說的有隻是指業有。因為它是生的緣，而不是生有。它以業緣和親依止緣的方式作為兩種緣。 如果問：如何知道有是生的緣呢？因為即使外緣相等，也能見到劣勝等差別。因為即使外在的父母精血食物等緣相等，眾生即使是雙生子也能見到劣勝等差別。這不是無因的，因為不是一切時一切處都有。也不是除業有外別有其他因，因為在由此所生眾生的內在相續中沒有其他原因，所以是以業有為因。因為業是眾生劣勝等差別的因。所以世尊說："業使眾生有劣勝等差別。"因此應知"有是生的緣"。 因為若無生則沒有所謂的老死，也沒有愁等諸法。但有生則有老死，以及為老死所說的苦法所觸的愚人，由於與老死相連或不與老死相連而為種種苦法所觸而有愁等諸法。因此應知這生也是老死以及愁等的緣。它只以親依止方式作為一種緣。 這是關於"有緣生"等的詳細解釋。 有輪說 652.因為這裡最後說了愁等，所以那在"無明緣行"等這個有輪最初所說的， "由愁等無明， 成此無始輪； 無作受者空， 十二種空性。 常時相續轉"，應如是了知。 如果問：這裡如何由愁等成就無明？如何此有輪無始？如何無作者受者？如何具十二種空性？因為這裡愁、憂、惱不離無明，而所謂悲只屬於愚癡者，所以當這些成就時無明即成就。又如說："由漏集而有無明集。"

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.

我來 助您直譯這段巴利文： 1.103. 如是說。由漏集而有這些愁等。 如何？首先，由欲漏集在離開欲境時生愁。如說： "若有欲求者， 生起強烈欲； 諸欲若離失， 如中箭受苦。" 又如說："從欲生愁。" 這一切也由見漏集而生。如說："對於執著'我是色，色是我所'者，由色的變異異變而生起愁、悲、苦、憂、惱。" 如由見漏集，也由有漏集。如說："那些長壽、端正、多樂、在高處宮殿長住的諸天，他們聽聞如來說法也生起怖畏、恐懼、震撼。"如見到五衰相而為死亡怖畏所驚嚇的諸天一樣。 如由有漏集，也由無明漏集。如說："諸比丘，那愚人于現法中感受三種苦憂。" 如是因為由漏集而有這些法，所以這些成就時證明作為無明因的諸漏。當諸漏成就時，因為有緣性的存在，無明也即成就。如是首先應知這裡由愁等而成就無明。 因為如是由於有緣性的存在而成就無明時，又有無明緣行，行緣識，如是因果相續無有終盡。所以那依因果關係而轉起的十二支有輪是無始的，此即成立。 如果說既然如此，說"無明緣行"等這個開始就有矛盾？這不是僅說開始。這是說主要之法。因為在三輪中無明是主要的。以無明的執取而束縛愚人于余煩惱輪和業等，如以蛇頭的執取而束縛余蛇身一樣的手臂。但當斷除無明時得到從它們的解脫，如斷蛇頭時得到從被束縛手臂的解脫一樣。如說："只由無明的無餘離貪滅而有行滅"等。如是這是說執取則束縛、解脫則解脫的主要之法，不是僅說開始。如是應知此有輪是無始的。 因為這由無明等因而有行等的轉起，所以離於異於此而遍計的"大梵天是最勝、是創造者"等的梵天等作為輪迴的作者，或遍計的"這是我的我，能言能受"等的我作為樂苦的受者。如是應知無作者受者。 因為這裡無明因生滅法性故空于常性，因雜染性與雜染性故空于凈性，因為生滅逼迫故空於樂性，因依緣而住故空于自在性的我性。行等諸支也是如此。或因為無明不是我，不是我所，不在我中，不有我。行等諸支也是如此。所以應知此有輪具足十二種空性。

1. 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.

1. 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.

我來幫您直譯這段巴利文： 653.如是了知后，又： "此無明與愛， 為根三時分； 二八二諸支， 依自性在中。" 應知這個有輪以無明和愛兩法為根。這從前際引發而以無明為根至受為終，從后際相續而以愛為根至老死為終，如是有兩種。其中前者依見行者的方式說，後者依愛行者的方式說。因為對見行者無明，對愛行者愛是輪迴的引導者。或為斷除斷見故說第一種，因顯示因不斷絕而得果，為斷除常見故說第二種，因顯示已生的老死。或依胎生的方式說前者，因顯示次第生起，依化生的方式說後者，因顯示同時生起。 它有過去、現在、未來三時。其中依經文所說的自性，"無明和行"兩支屬於過去時。識等至有為終的八支屬於現在時。生和老死兩支屬於未來時，應當如是了知。 654.又： "因果因前行， 三系四攝聚； 二十種輻輪， 三輪不暫停。" 也應如是了知。 其中在行與結生識之間是一個因果系，在受與愛之間是一個果因系，在有與生之間是一個因果系，如是應知這是因果因前行的三系。 依系的開始和終點而有四個攝聚。即：無明行是一攝聚。識、名色、六處、觸、受是第二攝聚。愛、取、有是第三攝聚。生、老死是第四攝聚。如是應知這是四種攝聚。 "過去五種因，今五果相連； 現在五種因，未來五種果。" 應知由這些稱為二十種行相的輻條稱為二十輻輪。其中"過去五種因"，無明和行這兩個已說。因為無知者有渴愛，有渴愛者執取，由取為緣有有。所以愛、取、有也包括在內。因此說："在前業有中，癡是無明，造作是行，欲求是愛，趣向是取，思是有，這五法在前業有中是此世結生的緣。"

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.

我來幫您直譯這段巴利文： 1.47"在前業有中"即在前業有中，在過去生中造業時的意思。"癡是無明"即當時對苦等的癡，由此愚癡而造業，這是無明。"造作是行"即造作那業時的前思，如"我要佈施"而生起心后，一個月或一年準備佈施資具時生起的前思。而在施物置於受施者手中時的思稱為有。或在一個轉向中的六個速行中的思名為造作行。第七個是有。或任何思是有。相應的造作名為行。"欲求是愛"即造業者對果報和生有的欲求希望，這名為愛。"趣向是取"即作為業有之緣的"造這業后在某處享受欲樂"或"斷滅"等方式轉起的趣向、執取、遍計，這名為取。"思是有"即在造作終了時所說的思是有，應如是理解其義。 "今五果"即識等至受為終已在聖典中說。如說："此世的結生識，入胎名色，凈為處，觸所觸，所受為受，這五法在此生有中是前所造業的緣。"其中"結生識"即因連結兩有而生起故稱為結生的識。"入胎名色"即在胎中色法無色法的入胎，如來入一樣，這是名色。"凈為處"即依眼等五處而說。"觸所觸"即觸所觸而生起的觸。"所受為受"即與結生識或以六處為緣或與觸俱生的異熟所受，這是受，應如是理解其義。 "現在五因"即愛等在聖典中說的愛、取、有。當有被攝取時，它的前分或與它相應的行也被攝取。由愛取的攝取而攝取與它相應的，或由此愚癡而造業的無明也被攝取。如是有五。因此說："此世由處成熟而癡是無明，造作是行，欲求是愛，趣向是取，思是有，這五法在此業有中是未來結生的緣。"其中"此世由處成熟"顯示在成熟處造業時的愚癡。余義淺顯。 "未來五果"即識等五法。它們由生的攝取而說。而老死是它們的老死。因此說："未來的結生識，入胎名色，凈為處，觸所觸，所受為受，這五法在未來生有中是此世所造業的緣。"如是這是二十種輻輪。 "三輪不暫停而轉"，這裡行和有是業輪，無明、愛、取是煩惱輪，識、名色、六處、觸、受是異熟輪，應知此有輪由這三輪，只要煩惱輪未斷，由於因未斷故不暫停而一再轉起。

1. 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.

1. 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.

2. 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.

我來幫您直譯這段巴利文： 655.如是這個轉起的輪： "從諦所生起， 作用與遮止， 譬喻與甚深， 方法諸差別， 應如理了知。" 其中因為在諦分別中說善不善業無差別是集諦，所以"無明緣行"中的行是從第二諦生起的第二諦。行緣識是從第二諦生起的第一諦。從識等生起名色等乃至異熟受為終是從第一諦生起的第一諦。從受生愛是從第一諦生起的第二諦。從愛生取是從第二諦生起的第二諦。從取生有是從第二諦生起的第一第二兩諦。從有生生是從第二諦生起的第一諦。從生生老死是從第一諦生起的第一諦。如是首先應如理了知這從諦所生起。 656.又因為這裡無明使眾生對諸事物愚癡，並作為行生起的緣。如是行造作有為法，並作為識的緣。識了知所緣，並作為名色的緣。名色互相支援，並作為六處的緣。六處在自境中轉起，並作為觸的緣。觸觸所緣，並作為受的緣。受經歷所緣味，並作為愛的緣。愛對可愛法生貪，並作為取的緣。取執取可取法，並作為有的緣。有散佈于諸趣，並作為生的緣。生產生諸蘊因為以諸蘊再生的方式轉起，並作為老死的緣。老死確立諸蘊的成熟破壞性，並作為愁等生起的住立而作為後有生起的緣。所以應如理了知這在一切支中有兩種轉起作用。 657.又因為這裡"無明緣行"遮止見有作者。"行緣識"遮止見有我的轉移。"識緣名色"由於顯示所遍計我的事物差別而遮止實體想。"名色緣六處"等遮止見有我見...乃至...了知、觸、受、愛、取、有、生、老、死等。所以應如理了知這有輪也是從遮止邪見的角度。

1. 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.

2. Yasmā ca bhagavatā atthatopi dhammatopi desanatopi paṭivedhatopi gambhīrabhāvaṃ sandhāya 『『gambhīro cāyaṃ, ānanda, paṭiccasamuppādo gambhīrāvabhāso cā』』ti (dī. ni. 2.95; saṃ. ni.

我來 助您直譯這段巴利文： 658.又因為這裡，由於不見諸法的自相和共相，無明如盲人。無明緣行如盲人跌倒。行緣識如跌倒者的傾倒。識緣名色如傾倒者生瘡。名色緣六處如瘡的破裂疼痛。六處緣觸如瘡疼的碰觸。觸緣受如碰觸的痛苦。受緣愛如對苦尋求救治。愛緣取如以求救治而取不適當物。取緣有如塗抹所取的不適當物。有緣生如由塗抹不適當物而生瘡的變異。生緣老死如由瘡的變異而瘡破裂。 又因為這裡，無明以不修習和邪修習的方式征服眾生如翳覆眼睛。被征服的愚人以再有的諸行纏縛自己如結繭的蠶以絲纏縛。為行所攝的識在諸趣得到住立如為導師所攝的王子在王位。由於遍計生起相而識在結生產生種種名色如幻師現幻術。住立於名色的六處得到增長、生長、廣大如住立於良地的樹林。由處的碰觸而生觸如鉆木生火。為觸所觸而生受如為火所觸而生燒灼。為受所受而愛增長如飲鹹水而生渴。渴者對諸有生欲如渴者對飲水。這是他的取，以取而取有如魚因貪餌而取鉤。有則有生如有種子則有芽。生者必有老死如生起的樹必有倒下。所以應如是如理了知這有輪也從譬喻的角度。 659.又因為世尊關於義、法、教說、證悟的甚深性而說："阿難，這緣起甚深，顯現甚深。"

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.

我來幫您直譯這段巴利文： 2.60.如是說。所以應如理了知這有輪也從甚深的差別的角度。 其中因為老死不僅從生而有，也不離生從他處而有，如是從生而生起，這樣生緣所生起義難以了知，故老死的從生緣所生起義甚深。如是生的從有緣...乃至...行的從無明緣所生起義甚深。所以這有輪是義甚深，這是這裡首先的義甚深性。因為因果被稱為義。如說："于因果的智為義無礙解。" 又因為無明以何行相何狀態作為那些諸行的緣，這難以了知，故無明對諸行的緣義甚深。如是諸行...乃至...生對老死的緣義甚深，所以這有輪是法甚深，這是這裡的法甚深性。因為因被稱為法。如說："于因的智為法無礙解。" 又因為它應由種種因緣如是如是轉起，所以教說也甚深，除一切智智外其他智不能安立於此。因此這在某些經中順說，某些經中逆說，某些經中順逆說，某些經中從中間開始順說或逆說，某些經中說三系四攝，某些經中說兩系三攝，某些經中說一系二攝，所以這有輪是教說甚深，這是教說甚深性。 又因為這裡無明等的自性，由於通達它而正確地通達無明等的自相，這因難以通達故甚深，所以這有輪是證悟甚深。如是這裡無明的無知、不見、不通達諦的義甚深，諸行的造作、積集、有貪、離貪義，識的空性、無作用、不轉移、結生、顯現義，名色的一生、不可分離、不可不分離、傾向、變化義，六處的增上、世間門、領域、境界義，觸的觸、衝擊、會合、和合義，受的經歷所緣味、樂苦舍、非命者所受義，愛的喜、執著、流、蔓、河、海難滿義，取的執取、執著、固持、遍計、難度義，有的積集、造作、胎、趣、住、所依、投生義，生的生、等生、入胎、出生、顯現義，老死的消盡、衰變、破壞、變異義甚深，這是這裡的證悟甚深性。

1. 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.

1. 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.

1. Diṭṭhivisuddhiniddeso

Nāmarūpapariggahakathā

我來 助您直譯這段巴利文： 660.又因為這裡有一性行相、異性行相、無作用行相、法爾性行相四種義的行相，所以應如理了知這有輪也從行相差別的角度。 其中"無明緣行，行緣識"如是如種子成為芽等而成為樹一樣相續不斷，這名為一性行相。正見者由了知因果關係相續不斷而斷除斷見。邪見者由於執取以因果關係轉起的相續不斷為一性而執取常見。 無明等依各自相而確立，這名為異性行相。正見者由見新新生起而斷除常見。邪見者由於執取在一相續中生起的為不同相續而執取斷見。 "我應使無明生起諸行"或"我們應使諸行生起識"等這樣無作用，這名為無作用行相。正見者由了知無作者而斷除我見。邪見者由於不取即使無作用而成就無明等自性決定的因性而執取無作見。 由無明等因而只有行等生起如由乳等而有酪等，非其他，這名為法爾性行相。正見者由了知果隨順因而斷除無因見和無作見。邪見者由於不取果隨順因而轉起，而執取從任何處生起任何法而執取無因見和決定論。如是這有輪： "從諦所生起，作用與遮止， 譬喻與甚深，方法諸差別， 應如理了知。" 661.因為這甚深故無底。因種種行相難以趨入。除非以定殊勝石上磨利的智劍， "不能斷此有輪，如雷輪常摧毀； 無人能超輪迴，恐怖乃至夢中。" 世尊也這樣說："阿難，這緣起甚深，顯現甚深。阿難，由於不隨覺、不通達此法，此人類如糾結之線，如鳥巢般糾結，如文竹草，不能超越惡趣、惡道、墮處、輪迴。"所以為自己或他人的利益和安樂而行道者，應捨棄余務： "智者於此處，緣起甚深別； 如是得立足，常修習正念。" 如是為善人歡喜而造的清凈道論 慧修習品中 慧地解釋 第十七品 第十八 見清凈解釋 名色攝受論

1. 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.

1. 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.

我來幫您直譯這段巴利文： 662.現在如前所說"對於這些作為地的諸法，以受持、遍問的方式修習智，應成就'戒清凈和心清凈'這兩種根本清凈。"其中戒清凈即是極清凈的別解脫律儀等四種戒，這在戒的解釋中已詳說。心清凈即是有近行定的八等至，這些也在以心為首的定的解釋中已從一切方面詳說。所以這些應依在那裡詳說的方式而了知。 又如所說"見清凈、度疑清凈、道非道智見清凈、行道智見清凈、智見清凈，這五清凈是身"，其中如實見名色是見清凈。 663.欲成就它的止行者，首先除了非想非非想處，從其餘色界無色界禪那中的任一出定后，應以相、味等方式攝取尋等禪支和與它相應的諸法。攝取后，這一切因傾向所緣故，以傾向義而確定為名。 然後如人在屋內見蛇而追隨它見其住處，如是這瑜伽行者觀察那名，尋求"這名依何而轉起"時見到它的所依心色。然後攝取作為心色的所依的諸界及依界的其餘所造色為色。他確定這一切因變壞故為色。然後簡要地確定以傾向為相的名，以變壞為相的色為名色。

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.

我來幫您直譯這段巴利文： 664.純觀行者或此止行者依四界差別所說的種種界攝取門中的任一門，以略說或廣說的方式攝取四界。然後當諸界依真實相和味相顯現時，首先在業生起的毛髮中有"四界、色、香、味、食素、命根、身凈"如是依身十法有十色，在其中由於有性別故依性十法有十色，在其中有食生起的八法食素，溫生起，心生起等另外二十四，如是在四種生起中的二十四分類中各有四十四色，在汗、淚、唾、涕這四種溫生心生中依兩個八法食素而各有十六色，在胃中物、糞、膿、尿這四種溫生中僅依溫生八法食素而各有八色顯現。這首先是三十二行相的方法。 又當這三十二行相顯現時，另外十行相顯現。其中首先在消化所食等的業生火界分類中有八法食素和命根共九色，如是在心生入出息分類中也有八法食素和聲共九色，在其餘四生起的八種中有命根九法和三個八法食素共三十三色顯現。 如是當依廣說四十二行相的這些界和所造色顯現時，依處門而有五眼十法等和心所依十法等另外六十色顯現。他把這一切以變壞相合為一而見"這是色"。 當如是攝取色之後，依門而無色法顯現。即：二種五識、三意界、六十八意識界等八十一世間心，及與這些心普遍俱生的觸、受、想、思、命根、心住、作意等七種心所。出世間心不被純觀者和止行者所攝取，因為未證得。他把這一切無色法以傾向相合為一而見"這是名"。如是一人依四界差別門以廣說的方式確定名色。

1. 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.

1. 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.

2. 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.

我來幫您直譯這段巴利文： 665.另一人依十八界。如何？這裡比丘思維"在這個自體中有眼界...乃至...意識界"等諸界，不取世人認知為"眼"的白黑圓雜色、延展廣闊、以筋線繫於眼窩的肉團，而確定在蘊的解釋中所說的所造色中眼凈為"眼界"。 又它的所依四界、圍繞的色香味食素四色、守護的命根等九個俱生色，以及在其中住立的身十法性十法二十業生色，依食生等三種八法食素的二十四非執取色，如是其餘五十三色，不確定它們為"眼界"。耳界等也是這個方法。但在身界中其餘有四十三色。有些人說溫生心生的聲共九色九色為四十五。 如是這五凈色，及它們的境色聲香味觸五，這十色是十界。其餘諸色即是法界。依眼緣色而轉起的心名為眼識界，如是二種五識是五識界。三意界心是一意界，六十八意識界心是意識界，如是一切八十一世間心是七識界。與它相應的觸等是法界。如是這裡十個半界是色，七個半界是名，如是一人依十八界確定名色。 666.另一人依十二處。如何？如眼界所說的方法一樣，除五十三色而只確定眼凈為"眼處"。如在那裡所說的方法一樣，耳鼻舌身界為"耳鼻舌身處"，作為它們境的五法為"色聲香味觸處"，世間七識界為"意處"，與它相應的觸等及余色為"法處"。如是這裡十個半處是色，一個半處是名，如是一人依十二處確定名色。 667.另一人更簡略地依蘊確定。如何？這裡比丘[確定]在此身中四種生起的四界，依它的色、香、味、食素、眼凈等五凈、所依色、性根、命根、二種生起的聲，這十七色是可思維的、完成的、真實色。身表、語表、空界、色的輕快性、柔軟性、適業性、積集、相續、老性、無常性，這十色不可思維，只是行相、變化、邊際區分，非完成色，非真實色。但由於是色的行相、變化、邊際區分而得色的名稱。如是這一切二十七色是色蘊，與八十一世間心俱生的受是受蘊，與它相應的想是想蘊，諸行是行蘊，識是識蘊。如是色蘊是色，四無色蘊是名，如是一人依五蘊確定名色。

1. 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.

2. 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

1. 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.

我來幫您直譯這段巴利文： 668.另一人依"任何色，一切色是四大種及四大種所造色"，如是僅以簡略方式攝取此自體中的色，如是攝取意處和部分法處為名，"如是此是名此是色，這稱為名色"，以簡略方式確定名色。 669.如果他以種種方式攝取色而攝取無色時，因微細故無色不顯現，他不應放棄努力，應再再思維、作意、攝取、確定色。因為他的色越是善凈、無纏、極清凈，以它為所緣的無色法就自然顯現。 如具眼者在不凈鏡中觀看面相時相不顯現，他不因"相不顯現"而丟棄鏡子，而是再再擦拭。當鏡子清凈時相自然顯現。又如求油者把芝麻粉倒入木盆灑水，只壓榨一兩次油不出來時不丟棄芝麻粉，而是再再以熱水灑淋搗壓。他這樣做時清凈的芝麻油就流出。又如欲使水清凈者取明礬，將手伸入瓶中，只攪動一兩次水不清凈時不丟棄明礬，而是再再攪動。他這樣做時泥濁沉澱，水變清澈明凈。如是比丘不應放棄努力，應再再思維、作意、攝取、確定色。 因為他的色越是善凈、無纏、極清凈，與它相反的煩惱就沉澱下來，如泥上水般心變清凈。以它為所緣的無色法就自然顯現。如是也應以甘蔗、賊、牛、酪、魚等其他譬喻來說明此義。 無色法顯現行相論 670.如是善清凈攝取色者的無色法以三種行相顯現：依觸或依受或依識。如何？首先對一人以"地界以堅硬為相"等方式攝取諸界時，初觸為觸，與它相應的受是受蘊，想是想蘊，與觸俱的思是行蘊，心是識蘊而顯現。如是"在毛髮中地界以堅硬為相...乃至...在入出息中地界以堅硬為相";

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.

1. 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

1. 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.

我來幫您直譯這段巴利文： 1.307.初觸為觸，與它相應的受是受蘊...乃至...心是識蘊而顯現。如是無色法依觸顯現。 對一人"地界以堅硬為相"時，經歷彼所緣味的受是受蘊，與它相應的想是想蘊，與它相應的觸和思是行蘊，與它相應的心是識蘊而顯現。如是"在毛髮中地界以堅硬為相...乃至...在入出息中地界以堅硬為相"時，經歷彼所緣味的受是受蘊...乃至...與它相應的心是識蘊而顯現。如是無色法依受顯現。 對另一人"地界以堅硬為相"時，了別所緣的識是識蘊，與它相應的受是受蘊，想是想蘊，觸和思是行蘊而顯現。如是"在毛髮中地界以堅硬為相...乃至...在入出息中地界以堅硬為相"時，了別所緣的識是識蘊，與它相應的受是受蘊，想是想蘊，觸和思是行蘊而顯現。如是無色法依識顯現。 以此方法，依"在業生毛髮中地界以堅硬為相"等方式，在四十二界分類中依四界，及在其餘眼界等色攝取門中，應隨順一切方法差別而作結合。 671.因為如是善清凈攝取色者的無色法以三種行相顯現。所以應以善清凈攝取色而努力攝取無色，不應以其他。因為如果在一或二色法顯現時舍色而開始攝取無色，則從業處退失，如地遍修習中所說的山牛。但對善清凈攝取色者努力攝取無色時，業處達到增長、發展、廣大。 他如是在依觸等顯現時確定四無色蘊為名，作為它們所緣的四大種及四大種所造色為色。如是他如以劍開匣，如劈雙芭蕉，將十八界、十二處、五蘊等一切三地諸法確定為名與色二種。他確信：除名色之外，更無其他有情或補特伽羅或天或梵。 多經對照 672.他如是依真實相確定名色后，為更好地捨棄"有情、補特伽羅"這世間共稱，為超越對有情的愚癡，為使心住立於無癡地，依多經而對照確定"此只是名色，無有情、補特伽羅"這義。因為這樣說： "如諸支和合，世稱之為車； 如是諸蘊在，世說為有情。";

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

1. 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.

2. 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).

我來幫您直譯這段巴利文： 1.171.又說："賢友，如依于木、藤、泥、草，空間被圍繞而名為'屋'，如是賢友，依于骨、筋、肉、皮，空間被圍繞而名為'色'。" 又說： "唯苦生起時，苦住而且滅； 除苦無他生，除苦無他滅。" 以譬喻闡明名色 673.如是以數百經僅說明名色，無有情無補特伽羅。所以如軸、輪、框、轅等部件以某種方式安置時僅有'車'的言說，當觀察每一部件時實無所謂車。又如木等屋的部件以某種方式圍繞空間而住時僅有'屋'的言說，實無所謂屋。又如食指拇指等以某種方式住立時僅有'拳'的言說。槽弦等有'琵琶'[的言說]。像馬等有'軍隊'[的言說]。城墻屋門等有'城市'[的言說]。乾枝葉等以某種方式住立時僅有'樹'的言說，當觀察每一部分時實無所謂樹。如是在五取蘊時僅有'有情、補特伽羅'的言說，當觀察每一法時，實無所謂作為'我是'或'我'執著的所緣的有情。但就勝義而言唯有名色。如是見者名為如實見。 674.若舍此如實見而執取"有有情"，他應許其不壞或壞。許不壞則墮常見。許壞則墮斷見。為何？因為如酪隨乳而無其他隨者。他執取"有情是常"名為退縮。執取"斷滅"名為超越。故世尊說： "諸比丘，諸天與人為二見所纏，一些退縮，一些超越，具眼者則見。 諸比丘，如何一些退縮？諸比丘，諸天與人樂有、喜有、悅有。當爲他們說滅有之法時，心不趣入、不信樂、不安住、不勝解。諸比丘，如是一些退縮。 諸比丘，如何一些超越？又一些以有而苦惱、慚愧、厭惡，他們歡喜無有：'尊者，因為這個我在身壞時斷滅、消失、死後無有，這是寂靜，這是勝妙，這是真實。'諸比丘，如是一些超越。 諸比丘，如何具眼者見？諸比丘，這裡比丘如實見存在，見已對存在厭離、離染、滅盡而行道。諸比丘，如是具眼者見。"

1. 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.

1. 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.

我來幫您直譯這段巴利文： 675.所以如木製機關是空、無命、無功用，然而依木和繩的結合而行走也住立，似有功用有造作，如是此名色也是空、無命、無功用，然而依相互結合而行走也住立，應視為似有功用有造作。故古人說： "此中名與色實有， 無有情與人存在； 此空如機關所作， 苦聚如草木堆積。" 不僅應以木製機關的譬喻，也應以蘆束等其他譬喻來闡明——如兩蘆束互相依靠而立時，一個是另一個的支撐，一個倒下時另一個也倒，如是在五蘊有中名色互相依靠而轉起，一個是另一個的支撐。當一個以死亡而倒下時另一個也倒。故古人說： "名色這一對， 互相皆依止； 一個若破壞， 二者依緣壞。" 676.又如依擊鼓而聲音轉起時，鼓是一物，聲是另一物，鼓聲不混雜，鼓空無聲，聲空無鼓，如是當名依所謂處門所緣的色而轉起時，色是一物，名是另一物，名色不混雜，名空無色，色空無名，但如依鼓有聲，依色有名轉起。故古人說： "以觸為第五不從眼生起， 不從色不從二者之中間； 諸行依緣生如擊鼓聲起。 以觸為第五不從耳生起， 不從聲不從二者之中間...乃至... 以觸為第五不從鼻生起， 不從香不從二者之中間...乃至... 以觸為第五不從舌生起， 不從味不從二者之中間...乃至... 以觸為第五不從身生起， 不從觸不從二者之中間...乃至... 諸行不從所依色而生起， 也非從法處而得出生來； 諸行依緣生如擊鼓聲起。"

1. 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.

1. Kaṅkhāvitaraṇavisuddhiniddeso

Paccayapariggahakathā

我來幫您直譯這段巴利文： 677.再者，此中名無力，不能以自力轉起，不能吃、不能喝、不能言語、不能攝持威儀。色也無力，不能以自力轉起。因為它沒有想吃、想喝、想言語、想攝持威儀的慾望，而是依名而色轉起，依色而名轉起，當名有想吃、想喝、想言語、想攝持威儀的慾望時，色就吃、喝、言語、攝持威儀。 爲了闡明此義，舉此譬喻：如生盲者和跛者想要去某方向，生盲者對跛者如是說："喂，我能以腳做腳之所作，但我無眼能見平坦不平。"跛者也對生盲者如是說："喂，我能以眼做眼之所作，但我無腳能前進或後退。"他歡喜踴躍，生盲者讓跛者上肩。跛者坐在生盲者肩上如是說："放左取右，放右取左。"其中生盲者無力弱小，不以自力自力而行，跛者也無力弱小，不以自力自力而行，但他們互相依止而行並非不轉起，如是名也無力，不以自力生起，不在種種作用中轉起。色也無力，不以自力生起，不在種種作用中轉起，但它們互相依止而生起或轉起並非沒有。故說這個： "不以自力而生起， 不以自力而安住； 隨他法力而運轉， 諸行生起自己弱。 依他緣而得生起， 從他所緣而等起； 從所緣緣及他法， 這些得以被生髮。 如依船人渡海洋， 如是依色名身轉； 如依人船過海洋， 如是依名色身轉； 二者相依渡海洋， 人與船共度大海； 如是名色這二者， 互相依止而運轉。" 如是以種種方法確定名色，超越有情想而住立於無癡地，應知如實見名色是見清凈。這也稱為"名色差別"或"諸行區分"。 為善人歡喜而造的清凈道論 慧修習的章節 見清凈解釋 第十八品 第十九、度疑清凈解釋 緣攝受論

1. 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.

1. 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.

1. 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.

我來幫您直譯這段巴利文： 678.通過攝取此名色的緣，超越三世之疑而住立的智稱為度疑清凈。 欲成就它的比丘，如善巧醫生見病尋求病因，又如慈悲之人見幼童弱小仰臥于路上，思惟"這是誰的孩子"而尋其父母，如是他趣入尋求此名色的因緣。 他最初如是思惟："此名色非無因，因為一切處一切時對一切[有情]不會成為同一狀態，非以自在天等為因，因為除名色外無有自在天等。即使有人說只是名色即是自在天等，他們所說的自在天等名色也成為無因。所以它必定有因緣，是什麼呢？" 679.他如是思惟名色的因緣，首先如是攝取此色身的因緣："此身生起時不生在青蓮、紅蓮、白蓮、香蓮等之內，不在寶珠、珍珠、瓔珞等之內，而是在胃腸之間，以腹膜為背，以脊椎為前，為腸系所圍繞，自身也是臭穢可厭不凈，如蛆生於極狹窄臭穢可厭不凈之處，在腐魚、腐酪、污水、糞坑等中。對如是生起者，'無明、愛、取、業'這四法是能生之因，食是能持之緣，如是五法為因緣。其中無明等三[法]對此身如母對子為依止。業如父生子。食如乳母持養子。"如是攝取色身的緣后，又依"緣眼及色生眼識"等方法攝取名身的緣。 他如是見名色由緣而轉起，觀察如現在這樣，過去世也由緣而轉起，未來世也將由緣而轉起。 680.如是觀察時，關於前際所說的"我過去世存在嗎？我過去世不存在嗎？我過去世是什麼？我過去世如何？我過去世是什麼后成為什麼？"等五種疑惑，關於后際所說的"我未來世將存在嗎？我未來世將不存在嗎？我未來世將是什麼？我未來世將如何？我未來世將是什麼后成為什麼？"等五種疑惑，關於現在所說的"現在內心起疑惑：我是嗎？我不是嗎？我是什麼？我如何？此有情從何處來？他將去何處？"等六種疑惑，這一切都斷除。

1. 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.

1. 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.

2. Aparo 『『iti kho avijjāpaccayā saṅkhārā』』ti (saṃ. ni. 2.2) pubbe vitthāretvā dassitaanulomapaṭiccasamuppādavaseneva nāmarūpassa paccayapariggahaṃ karoti. Athassa vuttanayeneva kaṅkhā pahīyati.

3. 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.

4. 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.

我來幫您直譯這段巴利文： 681.另一人見名的緣有共同、不共同兩種，色的緣有業等四種。即名的緣有兩種：共同和不共同。其中眼等六門、色等六所緣是名的共同緣，因為一切種類的善等都從此生起。作意等是不共同[緣]。如如理作意、聽聞正法等只是善的[緣]，相反的是不善的[緣]，業等是異熟的[緣]，有分等是唯作的[緣]。 而色有業、心、時節、食這四種業等緣。其中業唯是過去對業生色的緣。心是生起時對心生色[的緣]。時節和食是住時對時節食生色的緣。如是另一人攝取名色的緣。 他如是見名色由緣而轉起，觀察如現在這樣，過去世也由緣而轉起，未來世也將由緣而轉起。如是觀察時，如前所說三世的疑惑都斷除。 682.另一人見這些所謂名色的諸行到達衰老及已衰者的壞滅，[知道]這諸行的老死有時即有生，有生時即有有，有有時即有取，有取時即有愛，有愛時即有受，有受時即有觸，有觸時即有六處，有六處時即有名色，有名色時即有識，有識時即有諸行，有諸行時即有無明，如是依逆緣起而攝取名色的緣。於是如前所說他的疑惑斷除。 683.另一人依"如是無明緣行"等前已詳說的順緣起而攝取名色的緣。於是如前所說他的疑斷除。 684.另一人[知道]："在前業有中癡是無明，造作是諸行，欲求是愛，趣向是取，思是有，這五法在前業有中是此結生的緣。此處結生是識，入胎是名色，凈[根]是處，觸著是觸，感受是受，這五法在此生有中是前所作業的緣。此處諸處成熟故癡是無明...乃至...思是有，這五法在此業有中是未來結生的緣。"如是依業輪、異熟輪而攝取名色的緣。 685.其中業有四種：現法受[業]、次生受[業]、後後受[業]、已作業。其中在一速行路中七心的首速行思，無論善或不善，名為現法受業。它在此身即與果報。若不能[與果報]，則依"業已作，業果報已作，業果報將作，無業果報"這三句而名為已作業。第七速行思是有效的，名為次生受業。它在下一身與果報。若不能[與果報]，如前所說成為已作業。兩者之間五速行思名為後後受業。它在未來得機會時即與果報。若有輪迴轉起，則不成為已作業。

1. 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.

2. 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.

1. 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.

我來幫您直譯這段巴利文： 686.另有四種業：重業、多業、近業、已作業。其中無論善或不善，在重與不重中，殺母等業或廣大業是重業，它首先成熟。同樣在多與不多中，無論是持戒或破戒，多者首先成熟。近業是指臨死時憶念的業。臨終者能憶念什麼，即依它投生。離此三者而屢屢獲得修習的是已作業，在它們不存在時，它牽引結生。 687.另有四種業：生業、持業、壓業、斷業。其中生業是善或不善。它在結生和轉起時都生色無色異熟蘊。持業不能生異熟，[但]對由其他業所與結生而生的異熟中所生的樂苦給予支援，使其長時轉起。壓業壓迫妨礙由其他業所與結生而生的異熟中所生的樂苦，不讓其長時轉起。斷業雖自身是善或不善，卻能斷其他弱業，遮止其異熟，為自己的異熟作機會。業如是作機會時，其異熟稱為已生。 如是這十二種業的業差別和異熟差別，唯有佛的業異熟智慧如實了知，聲聞不共。但觀行者應知一分業差別和異熟差別。所以這裡僅顯示業的大略。 688.如是一人把此十二種業置於業輪中，依業輪異熟輪而攝取名色的緣。他如是依業輪異熟輪見名色由緣而轉起，[知道]"如現在這樣，過去世也依業輪異熟輪由緣而轉起，未來世也將依業輪異熟輪由緣而轉起。"如是[有]業和業異熟，業輪和異熟輪，業轉起和異熟轉起，業相續和異熟相續，作用和作用果。 "業異熟轉起，異熟從業生， 從業有再生，如是世間轉。" 他如是觀察。如是觀察時，前際等所說"我過去世存在嗎"等十六種疑惑都斷除。在一切有、生、趣、住、居中，只見依因果關係而轉起的名色。他不見因之上有作者，不見異熟轉起之上有受者。但在有因時，智者以"作者"的假名言說，在有異熟轉起時，以"受者"的假名言說，如是以正慧善見。

1. 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.

1. 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.

我來幫您直譯這段巴利文： 689.故古人說： "業無作者在，異熟無受者； 唯諸法轉起，如是見為正。 如是業異熟，有因而轉起； 如種樹等相，前際不可知； 未來的輪迴，不見有斷絕。 不知此義理，外道不自在； 執取有情想，見斷常二邊； 執六十二見，互相有衝突。 為見縛所縛，隨愛流漂盪； 隨愛流漂盪，不脫諸苦惱。 如是遍知已，佛弟子比丘； 甚深微妙空，通達于諸緣。 業不在異熟，異熟不在業； 二者互相空，無業則無果。 如火非日中，非寶非牛糞； 非離此等外，因諸緣而生。 如是業內無，異熟可獲得； 業外亦無有，異熟存其中。 彼業空無果，果不存於業； 然而依于業，從此果生起。 此中無天梵，作輪迴之因； 清凈諸法轉，因緣諸和合。" 690.如是依業輪異熟輪攝取名色的緣，於三世斷除疑惑者，由死生之力了知一切過去未來現在諸法，這是他的遍知智。 他如是了知：過去依業緣所生諸蘊，即滅于彼處，但依過去業緣在此有生起其他[諸蘊]，無一法從過去有來此有，在此有依業緣所生諸蘊將滅，在再有將生其他[諸蘊]，無一法從此有去再有。又如誦習不從師口入弟子口，但非不因此在他口中轉起誦習，如使者飲咒水不入病人腹，但非不因此病得平息，如面部裝飾不去鏡面等面影中，但非不因此顯現裝飾，如一燈芯之焰不去另一燈芯，但非不因此生起燈焰，如是無一法從過去有來此有，或從此去再有，但非不因過去有的蘊處界緣在此[生起蘊處界]，或因此處的蘊處界緣在再有生起蘊處界。 如眼識之後，意界[生起時]； 非來亦非去，非生於其後。 如是結生時，心相續轉起； 前心既已壞，後心從此生。 彼等無間隔，彼等無間斷； 無物從此去，結生而生起。

1. 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.

1. Maggāmaggañāṇadassanavisuddhiniddeso

Sammasanañāṇakathā

1. 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.

1. Tatrāyaṃ vinicchayo – tisso hi lokiyapariññā ñātapariññā tīraṇapariññā pahānapariññā ca. Yā sandhāya vuttaṃ 『『abhiññāpaññā ñātaṭṭhe ñāṇaṃ. Pariññāpaññā tīraṇaṭṭhe ñāṇaṃ. Pahānapaññā pariccāgaṭṭhe ñāṇa』』nti (paṭi. ma.

我來 助您直譯這段巴利文： 691.如是已由死生之力了知一切法者，以一切行相攝取名色的緣的智變得有力，十六種疑惑更善斷除。不僅是這些，以"對師起疑"等方式轉起的八種疑惑也都斷除，六十二種見解被鎮伏。應知如是以種種方法攝取名色的緣，超越三世之疑而住立的智是度疑清凈。法住智、如實智、正見也是它的同義語。故說： "無明為緣，諸行是緣生。這兩種法是緣生，對緣的攝取的慧是法住智。" "當作意無常時，如實知見何法？如何是正見？如何隨此而善見一切諸行是無常？在何處斷疑？當作意苦時...乃至...當作意無我時，如實知見何法...乃至...在何處斷疑？ 當作意無常時，如實知見相，故說是正見。如是隨此而善見一切諸行是無常。在此斷疑。當作意苦時，如實知見轉起...乃至...當作意無我時，如實知見相與轉起，故說是正見。如是隨此而善見一切諸法是無我。在此斷疑。 如實智、正見、度疑，這些法是異義異文？還是同義而僅文異？如實智、正見、度疑，這些法是同義，僅文異。" 具足此智的觀行者，在佛教中得安慰得立足，成為決定趣向的小須陀洹。 所以比丘常念智，應攝取一切名色的諸緣，為度疑故。 為善人歡喜而造的清凈道論 慧修習的章節 度疑清凈解釋 第十九品 第二十、道非道智見清凈解釋 思惟智論 692.如是知道"這是道，這不是道"而住立的智，名為道非道智見清凈。 欲成就它者，首先應作聚思惟稱為方法觀。為什麼？因為已開始觀者于光明等生起時有道非道智生起。已開始觀者于光明等生起時有道非道智，而觀的開始是聚思惟。所以這在度疑之後說明。又因為當行審察遍知時生起道非道智，而審察遍知緊隨知遍知，所以欲成就道非道智見清凈者，首先應作聚思惟。 693.這裡是抉擇：有三種世間遍知：知遍知、審察遍知、斷遍知。關於這些說："證知慧是知義之智，遍知慧是審察義之智，斷慧是舍離義之智。"

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.

我來幫您直譯這段巴利文： "色以變壞為相，受以感受為相"，如是依各自相特徵而轉起的慧稱為知遍知。以"色是無常，受是無常"等方式，對這些法安立共相而轉起的以[三]相為所緣的觀慧稱為審察遍知。對這些法依斷除常想等而轉起的以[三]相為所緣的觀慧稱為斷遍知。 其中從行區分直至緣攝取是知遍知的地。因為在此期間以通達各自相為主。從聚思惟直至生滅隨觀是審察遍知的地。因為在此期間以通達共相為主。從壞隨觀開始向上是斷遍知的地。因為從此以後，隨觀無常者斷除常想，隨觀苦者斷除樂想，隨觀無我者斷除我想，厭離者斷除歡喜，離貪者斷除貪，滅者斷除集，舍遣者斷除取著，如是以成就斷除常想等的七種隨觀為主。如是在這三遍知中，由於已成就行區分和緣攝取，此瑜伽行者已獲得知遍知，其餘應獲得。故說"因為當行審察遍知時生起道非道智，而審察遍知緊隨知遍知，所以欲成就道非道智見清凈者，首先應作聚思惟。"

1. 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.

我來幫您直譯這段巴利文： 694.這裡是聖典文： "如何是對過去、未來、現在諸法略攝確定的慧是思惟智？任何色，過去、未來、現在，內...乃至...遠近，一切色確定是無常，這是一種思惟。確定是苦，這是一種思惟。確定是無我，這是一種思惟。任何受...乃至...任何識...乃至...確定是無我，這是一種思惟。 眼...乃至...老死，過去、未來、現在，確定是無常，這是一種思惟。確定是苦、無我，這是一種思惟。 色，過去、未來、現在，以盡義為無常，以怖畏義為苦，以無實義為無我，對此略攝確定的慧是思惟智。受...識...眼...乃至...老死...乃至...思惟智。 色，過去、未來、現在，是無常、有為、緣生、盡法、滅法、離染法、滅法，對此略攝確定的慧是思惟智。受...識...眼...老死，過去、未來、現在，是無常、有為...乃至...滅法，對此略攝確定的慧是思惟智。 生緣老死，無生則無老死，對此略攝確定的慧是思惟智。過去世、未來世生緣老死，無生則無老死，對此略攝確定的慧是思惟智。有緣生...乃至...無明緣行，無無明則無行，對此略攝確定的慧是思惟智。過去世、未來世無明緣行，無無明則無行，對此略攝確定的慧是思惟智。 以知義為智。以了知義為慧。所以說對過去、未來、現在諸法略攝確定的慧是思惟智。"

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.

1. 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.

我來 助您直譯這段巴利文： 1.48）中，此處"眼...乃至...老死"這略語，應知包含與門及所緣一起的門轉起諸法、五蘊、六門、六所緣、六識、六觸、六受、六想、六思、六愛、六尋、六伺、六界、十遍處、三十二身份、十二處、十八界、二十二根、三界、九有、四禪、四無量、四等至、十二緣起支等這些法蘊。 因為在應證知的解釋中說： "諸比丘，一切應證知。諸比丘，什麼是一切應證知？諸比丘，眼應證知。色...眼識...眼觸...緣眼觸所生的或樂或苦或不苦不樂受，這也應證知。耳...乃至...緣意觸所生的或樂或苦或不苦不樂受，這也應證知。 色...乃至...識...眼...乃至...意...色...乃至...法...眼識...乃至...意識...眼觸...乃至...意觸... 眼觸生受...乃至...意觸生受...色想...乃至...法想...色思...乃至...法思...色愛...乃至...法愛...色尋...乃至...法尋...色伺...乃至...法伺... 地界...乃至...識界...地遍...乃至...識遍...發...乃至...尿...腦... 眼處...乃至...法處...眼界...乃至...意界...意識界...眼根...乃至...具知根... 欲界...色界...無色界...欲有...色有...無色有...想有...無想有...非想非非想有...一蘊有...四蘊有...五蘊有... 初禪...乃至...第四禪...慈心解脫...乃至...舍心解脫...空無邊處等至...乃至...非想非非想處等至...無明應證知...乃至...老死應證知。" 由於那裡如是詳說，這裡以略語概括一切。如是略說中，凡出世間法，因非思惟所攝，在此處不應取。在思惟所攝中，對誰顯現什麼容易把握的，他應於此開始思惟。 695.這裡是依蘊開始的方法配合："任何色...乃至...一切色確定是無常，這是一種思惟。確定是苦、無我，這是一種思惟。"如是此比丘對"任何色"如是不限定所說的一切色，以三時及四種內等二法，即以十一處界定后，確定一切色是無常，思惟是無常。 如何？如后所說的方法。因為說："色，過去、未來、現在，以盡義為無常。"

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.

1. 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

1. 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.

我來 幫您直譯這段巴利文： 1.48）所以他[思惟]： 過去的色，因為已滅於過去，不來此有，所以以盡義為無常。 未來將生於下一有的色，也將滅于彼處，不去往彼后的有，所以以盡義為無常。 現在的色，也滅於此處，不從此去，所以以盡義為無常。 內在的[色]，也滅于內，不去往外在性，所以以盡義為無常。 外在的...乃至...粗的...乃至...細的...乃至...劣的...乃至...勝的...乃至...遠的...乃至...近的[色]，也滅于彼處，不去往遠性，所以以盡義為無常，如是思惟。 這一切依"以盡義為無常"是一種思惟。但依區分則有十一種。 一切這些以怖畏義為苦。怖畏義即有畏懼性。因為無常者即帶來怖畏，如獅子譬喻經中對諸天[所說]。如是這也依"以怖畏義為苦"是一種思惟。但依區分則有十一種。 如苦，一切這些也以無實義為無我。無實義即無如是遍計的"我是住者、作者、受者、自在者"的我實。因為無常、苦者，連自己的無常性或生滅逼迫也不能阻止，何況是作者等性？故說："諸比丘，如果色是我，則此色不應導致病。"等。如是這也依"以無實義為無我"是一種思惟。但依區分則有十一種。對受等也是此方法。 696.無常者，因為必定是有為等差別。為顯示其同義，或顯示以種種行相作意的轉起，所以又說"色，過去、未來、現在，是無常、有為、緣生、盡法、滅法、離染法、滅法"的聖典。對受等也是此方法。 四十行相隨觀論 697.為使他對五蘊的無常、苦、無我思惟堅固，即如世尊說"以何四十行相獲得順忍？以何四十行相進入正性決定？"其解釋中： "[以]四十行相[觀察]五蘊：是無常、苦、病、瘡、箭、禍、疾、他、敗壞、禍害、災難、怖畏、障礙、動、破碎、不堅、無護、無避、無歸、虛、空、空、無我、過患、變易法、無實、禍根、殺者、壞滅、有漏、有為、魔食、生法、老法、病法、死法、愁法、悲法、惱法、染污法"， 以四十行相， 如"見五蘊是無常而獲得順忍。見五蘊的滅是常、涅槃而進入正性決定"等方式， 分別順智時說無常等差別思惟。他也依此[四十行相]思惟這五蘊。

1. 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

我來幫您直譯這段巴利文： 698.如何？他對每一蘊[觀察]：以非永恒性、有始終性為無常。以生滅逼迫性、為苦基礎性為苦。以依賴緣、為病根性為病。以苦刺相應性、漏出煩惱不凈性、以生老壞成為腫脹腐爛破裂性為瘡。以能生痛苦性、內部刺痛性、難拔除性為箭。以應受呵責性、帶來不增長性、為禍基礎性為禍。以生非自在性、為疾病立足性為疾。以無自主性、不聽使喚性為他。以病老死敗壞性為敗壞。以帶來眾多災難性為禍害。以帶來眾多未知廣大損害、為一切災難基礎性為災難。以為一切怖畏根源性、與稱為苦息的最高安慰相違性為怖畏。以為眾多損害相隨性、為過失所侵性、如障礙不堪忍受性為障礙。以為病老死以及得失等世間法所動搖性為動。以因加行及自然趨向破碎性為破碎。以陷於一切情況性、無堅固性為不堅。以無保護性、不可得安穩性為無護。以不宜依靠性、依靠者亦不作避處事為無避。以依靠者無怖畏實性為無歸。以離所計常樂我等性為虛。以虛性即空性、或以少性[為空]，因為在世間少也稱為空。以離主、住者、作者、受者、支配者為空。以自無主等性為無我。以轉起苦性、及苦之過患性為過患，或以"ādīnaṃ vāti"[詞源]即"行走、轉起"為過患，這是可憐人的名稱，諸蘊確實也是可憐的，故以如過患性為過患。以老及死二種變易自性為變易法。以弱性、如核心易於破碎性為無實。以禍因性為禍根。以如親友面目而實為背叛性為殺者。以離有性、從壞有生性為壞滅。以為漏立足性為有漏。以為因緣所造作性為有為。以為死魔、煩惱魔、天子魔所食性為魔食。以生、老、病、死自性為生法、老法、病法、死法。以愁、悲、惱因性為愁法、悲法、惱法。以為貪、見、惡行、染污之境界法性為染污法。如是依如是區分所說的無常等思惟而思惟。 這裡在每一蘊中，以無常、敗壞、動、破碎、不堅、變易法、無實、壞滅、有為、死法，各十[觀察]成五十種無常隨觀。以他、虛、空、空、無我，在每一蘊中各五[觀察]成二十五種無我隨觀。其餘以苦、病等，在每一蘊中各二十五[觀察]成一百二十五種苦隨觀。 如是他以這二百種無常等思惟來思惟五蘊時，那稱為方法觀的無常苦無我思惟變得堅固。這是此處依聖典方法的開始思惟之法。 諸根銳利原因九種論

1. 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

1. 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.

我來幫您直譯這段巴利文： 699.如果這樣修習方法觀時方法觀不成就，他應依"以九行相諸根變銳利：只見所生諸行之滅，於此以恭敬作而成就，以相續作而成就，以適宜作而成就，以把握定相，以隨轉覺支，令現起對身命無顧戀，於此以出離勝過，以中間不竭盡"如是所說九種行相令諸根銳利，依地遍處解釋所說方法避開七種不適宜，受持七種適宜，有時思惟色，有時思惟無色。思惟色時應見色的生起。 色生起見行相論 700.即是：此所謂色依業等四種因緣生起。其中一切有情的色生起時，首先從業生起。因為對胎生者，在結生剎那，依三種相續，生起稱為所依十法、身十法、性十法的三十種色，而且是在結生心生起剎那。如在生起剎那，住立剎那、壞滅剎那也是如此。 其中色是遲滅重轉，心是速滅輕轉。故說："諸比丘，我不見有任何一法如是輕轉如此心。"因為當色持續時，有分心生滅十六次。心的生起剎那、住立剎那、壞滅剎那是等同的。而色的生起壞滅剎那是輕的，與它們[心三剎那]相同。但住立剎那是大的，直至十六心生滅都持續。依止結生心生起剎那所生已達住位的前生所依而第二有分生起。依止與它俱生已達住位的前生所依而第三有分生起。應知依此方法直至壽盡的心轉起。但對臨近死者，依止一個已達住位的前生所依而十六心生起。 結生心生起剎那所生的色，在結生心之後與第十六心一起滅。住立剎那所生的[色]，與第十七[心]生起剎那一起滅。壞滅剎那所生的[色]，到達第十七[心]住立剎那而滅。只要有轉起就如是轉起。化生者也依七種相續的七十色如是轉起。

1. 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.

2. 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.

我來幫您直譯這段巴利文： 701.其中應知業、業等起、業緣、業緣心等起、業緣食等起、業緣時節等起的區分。其中所謂業是善不善思。所謂業等起是異熟蘊及眼十法等七十色。所謂業緣就是那業，因為業也是業等起的支援緣。所謂業緣心等起是異熟心等起色。所謂業緣食等起是在業等起色中已達住位的食素生起另一食八法，其中食素達住位后[生起]另一[食八法]，如是連結四或五轉起。所謂業緣時節等起是業生火界已達住位而生起時節等起食八法，其中時節[生起]另一食八法，如是連結四或五轉起。如是應先見業生色的生起。 702.對心生[色]中也應知心、心等起、心緣、心緣食等起、心緣時節等起的區分。其中所謂心是八十九心。 其中三十二心， 二十六少十九， 十六被認為生色、威儀、表。 因為從欲界八善[心]、十二不善[心]、除意界的十唯作[心]、從善唯作兩神通心，[共]三十二心生色、威儀、表。除異熟的其餘十色界[心]、八無色界[心]、八出世間心，[共]二十六心生色與威儀，不[生]表。欲界十有分心、色界五[心]、三意界、一異熟無因意識界喜俱，[共]十九心只生色，不[生]威儀、表。二種五識、一切有情的結生心、漏盡者的死心、四無色異熟，[共]十六心既不生色，也不[生]威儀、表。這裡凡是生色者，不在住立剎那、壞滅剎那，因為那時心弱。但在生起剎那強，所以那時依止前生所依而等起色。 所謂心等起是三無色蘊及"聲九法、身表、語表、空界、輕性、柔性、適業性、積集、相續"十七種色。所謂心緣是如說"後生心心所法對此前生身"的四等起色。所謂心緣食等起是在心等起色中已達住位的食素生起另一食八法，如是連結二三轉起。所謂心緣時節等起是心等起時節已達住位而生起另一食八法，如是連結二三轉起。如是應見心生色的生起。

1. 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.

2. 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

我來幫您直譯這段巴利文： 703.對食生[色]中也應知食、食等起、食緣、食緣食等起、食緣時節等起的區分。其中所謂食是段食。所謂食等起是得執受業生色為緣而依止其中，由已達住位的食素所等起的食八法、空界、輕性、柔性、適業性、積集、相續等十四種色。所謂食緣是如說"段食對此身以食緣為緣"的四等起色。所謂食緣食等起是在食等起色中已達住位的食素生起另一食八法，其中食素[生起]另一[食八法]，如是連結十或十二次轉起。一日所食的食物也能支援七日。天食甚至能支援一月兩月。母親所食的食物遍滿孩子身體也生起色。塗抹在身上的食物也生起色。業生食稱為執受食。它達住位也生起色，其中食素生起另一[食八法]，如是連結四或五轉起。所謂食緣時節等起是食等起火界已達住位而生起時節等起食八法。其中此食成為食等起的生者而為緣，對其餘[色]以依止、食、有、不離方式[為緣]。如是應見食生色的生起。 704.對時節生[色]中也應知時節、時節等起、時節緣、時節緣時節等起、時節緣食等起的區分。其中所謂時節是四等起火界，而它分為熱時節、冷時節兩種。所謂時節等起是四等起時節得執受為緣，已達住位在身中生起色。它是聲九法、空界、輕性、柔性、適業性、積集、相續等十五種。所謂時節緣是時節對四等起色的轉起和壞滅為緣。所謂時節緣時節等起是時節等起火界已達住位而生起另一食八法，其中時節[生起]另一[食八法]，如是即使住于非執受分也長時相續時節等起。所謂時節緣食等起是時節等起已達住位的食素生起另一食八法，其中食素[生起]另一[食八法]，如是連結十或十二次轉起。其中此時節成為時節等起的生者而為緣，對其餘[色]以依止、有、不離方式[為緣]。如是應見時節生色的生起。如是見色的生起，稱為有時思惟色。 無色生起見行相論

1. 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

1. 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.

我來將這段巴利文直譯為簡體中文： 705. 就像觀察色法時要看到色法的生起，同樣地，觀察無色法時也要看到無色法的生起。這種生起是通過八十一種世間心的生起來認識的。 這就是說 —— 這所謂的無色法，首先是依靠前世所造作的業，在結生時產生十九種不同的心的生起。它的生起方式應當按照緣起分別所說的方法來理解。在結生心之後的相續心從開始到生命終結時是以有分心的形式存在，在生命終結時則以死亡心的形式存在。其中屬於欲界的心，在六門中遇到強有力的所緣時會以彼所緣心的形式生起。 在轉起的過程中，當眼根未受損害，色塵進入視域，依託光明和作意為因緣，眼識與相應諸法便會生起。也就是說，當眼凈色處於住位時，已達住位的色塵便會撞擊眼根。當撞擊發生時，有分心生滅兩次後滅去。之後，在同一所緣上，唯作意界執行轉向的功能而生起。緊接著，看到該色塵的善報或不善報的眼識生起。之後，領受該色塵的異熟意界生起。之後，推度該色塵的無因異熟意識界生起。之後，確定該色塵的舍俱無因唯作意識界生起。之後，在欲界善、不善、唯作等心中，要麼是一個舍俱無因心，要麼是五到七個速行心。之後，對於欲界有情來說，在十一種彼所緣心中，隨著速行心的性質而生起任何一種彼所緣心。在其他諸門中也是如此。但在意門中，廣大心也會生起。這樣應當觀察無色法在六門中的生起。這樣觀察無色法的生起，就是所謂在適當時候觀察無色法。 這樣在適當時候觀察色法，在適當時候觀察無色法，把三共相（無常、苦、無我）配當上去，逐步修習，這就是圓滿智慧的修習。 色法七種觀察的解說 706. 另有一種修行者是依據色法七種觀察和無色法七種觀察的方式，配當三共相來觀察諸行。其中，通過取捨、生老死滅、食所生、溫度所生、業所生、心所生、自然法色等這些方式來配當觀察，這就是依據色法七種觀察方式來觀察。因此古德說： "從取與舍觀察，從生老死滅觀察， 從食生與溫度，從業與心觀察， 從自然色法觀，如是七種廣觀。" 其中，"取"是指結生，"舍"是指死亡。修行者以這取捨來界定一百年的時間，然後在諸行上配當三共相。如何配當呢？在這期間所有諸行都是無常的。為什麼？因為有生滅、變異、暫時性，以及否定常住性。又因為已生起的諸行會達到住位，在住位時會被老化所困擾，到達衰老時必定會壞滅，所以由於不斷受到壓迫、具有痛苦性、是痛苦之所依，以及否定快樂，故是苦的。又因為對於"已生起的諸行不要達到住位，已達到住位的不要衰老，已達到衰老的不要壞滅"這三種情況，沒有任何人能夠做主，它們缺乏這種能做主的特性，所以由於空性、無主性、不能做主，以及否定有我，故是無我的。

1. 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.

1. 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.

我來將這段巴利文直譯為簡體中文： 707. 這樣以取捨的方式在百年期間的色法上配當三共相之後，接著從生老死滅的角度來配當。這裡所說的生老死滅，是指依年齡而長大、成長的色法的滅沒。意思是依據這個來配當三共相。 如何配當呢？他把這百年分為初年期、中年期、晚年期三個時期。其中，開始的三十三年稱為初年期。接著的三十四年稱為中年期。最後的三十三年稱為晚年期。這樣以這三個時期來劃分后，他就這樣配當三共相："初年期的色法在未到達中年期就在那裡滅去，所以它是無常的。凡是無常的就是苦的。凡是苦的就是無我的。中年期的色法也是在未到達晚年期就在那裡滅去，所以它也是無常、苦、無我的。晚年期三十三年中生起的色法也沒有能夠超越死亡的能力，所以它也是無常、苦、無我的。" 708. 這樣從初年期等方面觀察生老死滅來配當三共相之後，接著又從"懵懂十年、嬉戲十年、容色十年、體力十年、智慧十年、衰退十年、前傾十年、彎曲十年、昏憒十年、臥床十年"這十個十年期的方式，來從生老死滅的角度配當三共相。 其中關於這些十年期，首先對於壽命百歲的人來說，最初的十年稱為懵懂十年，因為這時他是個懵懂浮躁的孩童。此後的十年稱為嬉戲十年，因為這時他充滿嬉戲歡樂。此後的十年稱為容色十年，因為這時他的容貌達到圓滿。此後的十年稱為體力十年，因為這時他的力量和氣力達到圓滿。此後的十年稱為智慧十年，因為這時他的智慧已經確立，據說即使是天生智慧薄弱的人在這時期也會生起一些智慧。此後的十年稱為衰退十年，因為這時他的嬉戲、歡樂、容色、體力、智慧都在衰退。此後的十年稱為前傾十年，因為這時他的身體向前傾斜。此後的十年稱為彎曲十年，因為這時他的身體像犁頭一樣彎曲。此後的十年稱為昏憒十年，因為這時他昏昧愚鈍，做過的事情都會忘記。此後的十年稱為臥床十年，因為百歲的人大多隻能躺臥。 在這裡，修行者依據這些十年期，從生老死滅的角度來配當三共相時，這樣思維："第一個十年中生起的色法在未到達第二個十年就在那裡滅去，所以它是無常、苦、無我的。第二個十年中...乃至...第九個十年中生起的色法在未到達第十個十年就在那裡滅去。第十個十年中生起的色法在未到達來世就在這裡滅去，所以它也是無常、苦、無我的。"這樣來配當三共相。

1. 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.

我來將這段巴利文直譯為簡體中文： 709. 這樣依據十年期從生老死滅的角度配當三共相之後，接著又把這百年以每五年為一期分成二十個部分，從生老死滅的角度來配當三共相。如何配當呢？他這樣思維："第一個五年期中生起的色法在未到達第二個五年期就在那裡滅去，所以它是無常、苦、無我的。第二個五年期中生起的色法在未到達第三個...乃至...第十九個五年期中生起的色法在未到達第二十個五年期就在那裡滅去。第二十個五年期中生起的色法沒有能夠超越死亡的能力，所以它也是無常、苦、無我的。" 這樣以二十個部分從生老死滅的角度配當三共相之後，接著又分成二十五個部分，以每四年為一期來配當。然後分成三十三個部分，以每三年為一期來配當；分成五十個部分，以每兩年為一期來配當；分成一百個部分，以每一年為一期來配當。然後將一年分成三個部分，按雨季、冬季、夏季三個季節，以每一個季節為一期，在這生老死滅的色法上配當三共相。 如何配當呢？"雨季四個月中生起的色法在未到達冬季就在那裡滅去。冬季中生起的色法在未到達夏季就在那裡滅去。夏季中生起的色法在未到達下一個雨季就在那裡滅去，所以它是無常、苦、無我的。"這樣配當之後，又將一年分成六個部分："雨季兩個月中生起的色法在未到達秋季就在那裡滅去。秋季中生起的色法未到達冬季。冬季中生起的色法未到達寒季。寒季中生起的色法未到達春季。春季中生起的色法未到達夏季。夏季中生起的色法在未到達下一個雨季就在那裡滅去，所以是無常、苦、無我的。"這樣在這生老死滅的色法上配當三共相。 這樣配當之後，接著依據黑月、白月："黑月中生起的色法在未到達白月。白月中生起的色法在未到達黑月就在那裡滅去，所以是無常、苦、無我的。"這樣配當三共相。然後依據晝夜："夜間生起的色法在未到達白天就在那裡滅去。白天生起的色法也在未到達夜晚就在那裡滅去，所以是無常、苦、無我的。"這樣配當三共相。然後又將這晝夜依據上午等分成六個部分："上午生起的色法在未到達中午。中午生起的色法未到達傍晚。傍晚生起的色法未到達初夜。初夜生起的色法未到達中夜。中夜生起的色法在未到達后夜就在那裡滅去。后夜生起的色法在未到達下一個上午就在那裡滅去，所以是無常、苦、無我的。"這樣配當三共相。

1. 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.

我來將這段巴利文直譯為簡體中文： 710. 這樣配當之後，又在同一個色法上，依據前進、後退、前望、周顧、屈伸等方式："前進時生起的色法在未到達後退就在那裡滅去。後退時生起的色法未到達前望。前望時生起的色法未到達周顧。周顧時生起的色法未到達屈曲。屈曲時生起的色法在未到達伸展就在那裡滅去。所以是無常、苦、無我的。"這樣配當三共相。 然後把一步的過程依據提起、向前、移動、下放、置地、壓印分成六個部分。 其中，提起是指把腳從地面上抬起。向前是指向前移動。移動是指看到樹樁、荊棘、長草等某些東西時，把腳向這邊那邊移動。下放是指把腳向下放。置地是指放在地面上。壓印是指在下一次抬腳時，腳與地面的壓迫。其中在提起時，地界、水界這兩界微弱柔和，其他兩界（火界、風界）強盛有力。在向前和移動時也是如此。在下放時，火界、風界這兩界微弱柔和，其他兩界（地界、水界）強盛有力。在置地和壓印時也是如此。這樣分成六個部分后，依據這些在這生老死滅的色法上配當三共相。 如何配當呢？他這樣思維："在提起時生起的諸界和依此而有的色法，所有這些法在未到達向前就在這裡滅去，所以是無常、苦、無我的。同樣地，向前時生起的法未到達移動。移動時生起的法未到達下放。下放時生起的法未到達置地。置地時生起的法在未到達壓印就在這裡滅去。這樣在各個地方生起的法在未到達其他部分就在各個地方滅去，就像節節、關節關節、界限界限，如同放在熱鍋上的芝麻發出噼啪聲一樣，諸行破滅。所以是無常、苦、無我的。"當他這樣觀察節節之間的諸行時，對色法的觀察變得細緻。

1. 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.

1. 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.

我來將這段巴利文直譯為簡體中文： 711. 關於這種細緻性，這裡有一個譬喻。據說有一個邊境居民，只見過木柴火把等，從未見過燈。他來到城裡，在市場中看到一盞點燃的燈，就問一個人："喂，這麼美妙的是什麼東西？"那人對他說："有什麼美妙的，這叫做燈，等到油耗盡、燈芯燒完時，它走過的路徑都看不見了。"另一個人這樣說："這說得太粗略了，這燈芯漸漸燃燒時，每三分之一段的火焰在未到達其他部分就滅去了。"又一個人說："這也還是粗略的，在每一指節之間、每半指節之間、每一纖維之間、每一光線之間，火焰在未到達其他光線就滅去了。離開了光線就不能說有火焰存在。" 其中，那個說"因為油耗盡和燈芯燒完，燈走過的路徑都看不見了"的人的智慧，就像修行者以取捨的方式在百年期間的色法上配當三共相。那個說"燈芯每三分之一段的火焰在未到達其他部分就滅去"的人的智慧，就像修行者在百年三等分的生老死滅的色法上配當三共相。那個說"每指節之間的火焰在未到達其他部分就滅去"的人的智慧，就像修行者在十年、五年、四年、三年、二年、一年期間的色法上配當三共相。那個說"每半指節之間的火焰在未到達其他部分就滅去"的人的智慧，就像修行者以每個季節為單位把一年分成三份或六份，在四個月、兩個月期間的色法上配當三共相。那個說"每一纖維之間的火焰在未到達其他部分就滅去"的人的智慧，就像修行者依據黑月白月、晝夜，以及將一晝夜分成六份依據上午等時段劃分的色法上配當三共相。那個說"每一光線之間的火焰在未到達其他部分就滅去"的人的智慧，就像修行者依據前進等方式以及在提起等每一個部分中的色法上配當三共相。 712. 他這樣以各種方式在生老死滅的色法上配當三共相之後，接著又將同一色法分解，依據食所生等分成四個部分，在每一部分上配當三共相。其中，對他來說，食所生色法通過飢飽的狀態變得明顯。因為在飢餓時生起的色法是枯槁、疲憊的，就像燒焦的木樁，或者像蹲在炭火盆裡的烏鴉一樣，顏色不好，形狀不好。在飽足時生起的色法是飽滿、豐潤、柔軟、滑潤、有觸感的。他把握這點后："飢餓時生起的色法在未到達飽足時就在這裡滅去。飽足時生起的色法也在未到達飢餓時就在這裡滅去，所以它是無常、苦、無我的。"這樣在其中配當三共相。 713. 溫度所生[的色法]通過冷熱而變得明顯。因為在熱時生起的色法是枯槁、疲憊、顏色不好的。由冷的氣候生起的色法是飽滿、豐潤、滑潤的。他把握這點后："熱時生起的色法在未到達冷時就在這裡滅去。冷時生起的色法在未到達熱時就在這裡滅去，所以它是無常、苦、無我的。"這樣在其中配當三共相。

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);

我來為您直譯這段巴利文： 714. 業生色法通過處門而顯現。在眼門中，以眼、身、性別十法而有三十種業生色，而支援它們的溫生、心生、食生色有二十四種，總共五十四種。耳門、鼻門、舌門也是如此。在身門中，以身、性別十法以及溫生等色法共四十四種。在意門中，以心所依處、身、性別十法以及溫生等色法也是五十四種。 觀察所有這些色法后，"眼門中生起的色法在未到達耳門之前就在此滅去。耳門中生起的色法在未到達鼻門之前就滅去。鼻門中生起的色法在未到達舌門之前就滅去。舌門中生起的色法在未到達身門之前就滅去。身門中生起的色法在未到達意門之前就在此滅去，因此它是無常、苦、無我"，如是於此觀照三相。 715. 心生色法通過喜、憂而顯現。喜時生起的色法是滑潤、柔軟、豐滿、有觸感的。憂時生起的色法是憔悴、疲憊、不悅目的。觀察這些后，"喜時生起的色法在未到達憂時就在此滅去。憂時生起的色法在未到達喜時就在此滅去，因此它是無常、苦、無我"，如是於此觀照三相。 如是觀察心生色法並觀照其三相時，此義顯現： 生命與自體，以及苦樂等， 與一心相應，剎那速流轉。 居天八萬四，千劫住世間， 然彼亦不住，二心同一時。 臨終者所滅，現存者亦然， 諸蘊皆相同，去已不重生。 前滅與后壞，未來終破滅， 其間所滅者，相無有差別。 不生故非生，現在活當下， 心滅故世亡，唯名非實義。 已滅無存處，未來無積聚， 現生暫時住，如針尖芥子。 諸法既生起，毀滅隨其後， 壞滅法暫住，不與舊相混。 從無見處來，滅已趣不見， 如空電光現，生起復壞滅。

1. 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

1. 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.

我來為您直譯這段巴利文： 716. 如是觀照食所生等色法的三相后，再觀照法性色的三相。所謂法性色，即外在的非根所繫屬的鐵、銅、錫、鉛、金、銀、珍珠、寶石、貓眼石、貝殼、石頭、珊瑚、紅玉、樹心、土地、巖石、山嶽、草、樹、藤等種類，從世界形成劫以來生起的色法。這對他來說通過無憂樹芽等而顯現。 無憂樹芽最初是淡紅色，兩三天後變成深紅色，又過兩三天後變成淺紅色，然後變成嫩葉色，再變成成熟葉色，接著變成綠葉色，然後變成青葉色。從青葉色時期開始，相似色相續不斷持續約一年後，變成黃葉，從莖上脫落墜地。 他觀察這些后，"淡紅色時的色法在未到達深紅色時就滅去。深紅色時的色法在未到達淺紅色時就滅去。淺紅色時的色法在未到達嫩葉色時就滅去。嫩葉色時生起的色法在未到達成熟葉色時就滅去。成熟葉色時生起的色法在未到達綠葉色時就滅去。綠葉色時生起的色法在未到達青葉色時就滅去。青葉色時生起的色法在未到達黃葉時就滅去。黃葉時生起的色法在未到達從莖上脫落墜地時就滅去，因此它是無常、苦、無我"，如是觀照三相。如是於此觀照三相后，以此方法思維一切法性色。 如是首先依色七法觀照三相后，思維諸行。 無色七法思維品 717. 所說"依無色七法"，其中這是綱要：依聚、依雙、依剎那、依次第、依見斷、依慢斷、依愛盡。 其中"依聚"是指以觸為第五的諸法。如何依聚思維？在此比丘如是思惟："凡是在'發是無常、苦、無我'的思維中生起的以觸為第五的諸法，以及在'毛...乃至...腦是無常、苦、無我'的思維中生起的以觸為第五的諸法，這一切在未到達彼此之前，一段段、一界界地，如同投入熱鍋的芝麻發出噼啪聲般消失，因此是無常、苦、無我。"這是清凈道論中的方法。 但在聖種論中說："在下面色七法的七處中，以'色是無常、苦、無我'而生起的心，以後續的心思維'是無常、苦、無我'，稱為'依聚思維'"，這更為恰當。因此我們也將以此方法解釋其餘的。 718. "依雙"是指在此比丘思維取捨色是"無常、苦、無我"后，又以後續的心思維那個心是"無常、苦、無我"。思維衰老滅沒色、食所生色、溫所生色、業生色、心所生色、法性色是"無常、苦、無我"后，又以後續的心思維那個心是"無常、苦、無我"。如是稱為依雙思維。

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.

我來為您直譯這段巴利文： 719. "依剎那"是指在此比丘思維取捨色是"無常、苦、無我"后，以第二心思維那第一心，以第三心思維第二心，以第四心思維第三心，以第五心思維第四心"這也是無常、苦、無我"。思維衰老滅沒色、食所生色、溫所生色、業生色、心所生色、法性色是"無常、苦、無我"后，以第二心思維那第一心，以第三心思維第二心，以第四心思維第三心，以第五心思維第四心"這也是無常、苦、無我"。如是從把握色法的心開始，思維每四個心，稱為依剎那思維。 720. "依次第"是指思維取捨色是"無常、苦、無我"后，以第二心思維那第一心，以第三心思維第二心，以第四心思維第三心...乃至...以第十一心思維第十心"這也是無常、苦、無我"。思維衰老滅沒色、食所生色、溫所生色、業生色、心所生色、法性色是"無常、苦、無我"后，以第二心思維那第一心，以第三心思維第二心，以第四心思維第三心...乃至...以第十一心思維第十心"這也是無常、苦、無我"。如是可以依次第修觀整整一天。但是到第十個心的思維，色業處和無色業處都已熟練。因此說應止於第十個。如是思維稱為依次第思維。

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.刪除邪見、削除我慢、斷絕愛著這三者，沒有各自獨立的觀照方法。此前所觀照的色法和此處所觀照的非色法，在觀看時，除了色法和非色法之外，看不到有所謂的"眾生"存在。從看不到"眾生"開始，眾生想就被破除了。以破除眾生想的心觀照諸行時，邪見就不會生起。當邪見不生起時，就稱為刪除了邪見。以刪除邪見的心觀照諸行時，我慢就不會生起。當我慢不生起時，就稱為削除了我慢。以削除我慢的心觀照諸行時，愛慾就不會生起。當愛慾不生起時，就稱為斷絕了愛著。這是在清凈道論中所說的。 而在聖種論中，立下"刪除邪見、削除我慢、斷絕愛著"的綱要后，展示了這樣的方法： 如果執著"我在觀禪，這是我的觀禪"，就不能稱為刪除邪見。但是如果領悟"只是諸行在觀照諸行，在思惟，在確定，在把握，在辨別"，這就稱為刪除邪見。 如果執著"我觀禪觀得很好，我觀禪觀得令人滿意"，就不能稱為削除我慢。但是如果領悟"只是諸行在觀照諸行，在思惟，在確定，在把握，在辨別"，這就稱為削除我慢。 如果貪愛觀禪想著"我能夠觀禪"，就不能稱為斷絕愛著。但是如果領悟"只是諸行在觀照諸行，在思惟，在確定，在把握，在辨別"，這就稱為斷絕愛著。 如果諸行是我，就應該可以把它們當作我來執取，但實際上它們是無我卻被執取為我，因此看到它們以不受控制為特徵故是無我，以生起后消失為特徵故是無常，以生滅壓迫為特徵故是苦，這就稱為刪除邪見。 如果諸行是常，就應該可以把它們當作常來執取，但實際上它們是無常卻被執取為常，因此看到它們以生起后消失為特徵故是無常，以生滅壓迫為特徵故是苦，以不受控制為特徵故是無我，這就稱為削除我慢。 如果諸行是樂，就應該可以把它們當作樂來執取，但實際上它們是苦卻被執取為樂，因此看到它們以生滅壓迫為特徵故是苦，以生起后消失為特徵故是無常，以不受控制為特徵故是無我，這就稱為斷絕愛著。 這樣，觀照諸行為無我者，稱為刪除邪見。觀照為無常者，稱為削除我慢。觀照為苦者，稱為斷絕愛著。如此，這種觀禪各自安住于自己的位置。 這樣也依據非色七法，將三相配入后觀照諸行。至此，他的色業處和非色業處都已熟練。

1. 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

1. 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.這樣色業處和非色業處都已熟練的人，從壞隨觀開始，依斷遍知的方式應當在一切行相中證得的十八種大觀智，他在此處首先證得其中一部分，並斷除與之相對的諸法。 所謂十八種大觀智，是指從無常隨觀等開始的智慧。其中，修習無常隨觀者斷除常想，修習苦隨觀者斷除樂想，修習無我隨觀者斷除我想，修習厭離隨觀者斷除歡喜，修習離欲隨觀者斷除貪慾，修習滅隨觀者斷除集，修習舍遣隨觀者斷除取著，修習滅盡隨觀者斷除密集想，修習衰滅隨觀者斷除造作，修習變易隨觀者斷除恒常想，修習無相隨觀者斷除相，修習無愿隨觀者斷除愿，修習空隨觀者斷除執著，修習增上慧法觀者斷除實質執著，修習如實智見者斷除愚癡執著，修習過患隨觀者斷除執著依著，修習思惟隨觀者斷除不思惟，修習還滅隨觀者斷除結縛執著。 在這些觀智中，因為他已經依無常等三相觀察諸行，所以已經證得無常、苦、無我隨觀。因為經中說："無常隨觀和無相隨觀，這些法是同義的，只是言詞不同。同樣，苦隨觀和無愿隨觀，這些法是同義的，只是言詞不同。無我隨觀和空隨觀，這些法是同義的，只是言詞不同。"所以這些也已經證得。 增上慧法觀是一切觀智。如實智見包含在度疑清凈中。這樣這兩種也已經證得。在其餘的觀智中，有些已證得，有些未證得，我們將在後面說明它們的區別。 確實，只是針對已證得的部分，才說"這樣色業處和非色業處都已熟練的人，從壞隨觀開始，依斷遍知的方式應當在一切行相中證得的十八種大觀智，他在此處首先證得其中一部分，並斷除與之相對的諸法。" 生滅智的解釋 723.他這樣通過斷除常想等與無常隨觀等相對的諸法而得清凈智，到達思惟智的彼岸后，爲了證得在思惟智之後所說的"對現在諸法的變易隨觀的智慧是生滅隨觀智"的生滅隨觀，開始努力。開始時先作簡略的努力。這裡是經文： "如何是對現在諸法的變易隨觀的智慧即生滅隨觀智？已生的色是現在的，它的生起相是生，變易相是滅，隨觀是智。已生的受...想...行...識...已生的眼...(中略)...已生的有是現在的，它的生起相是生，變易相是滅，隨觀是智。"

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.

1. 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.

1. Tassevaṃ manasikaroto 『『iti kirime dhammā ahutvā sambhonti, hutvā paṭiventī』』ti ñāṇaṃ visadataraṃ hoti. Tassevaṃ paccayato ceva khaṇato ca dvedhā udayabbayaṃ passato saccapaṭiccasamuppādanayalakkhaṇabhedā pākaṭā honti.

讓我為您直譯這段巴利文： 這樣按照經典的方法，他觀察已生的名色的生起特相即誕生、升起、新的狀態為"生"，變易特相即滅盡、破壞為"滅"。他如此了知："這名色在生起之前，沒有未生起的堆積或積聚，正在生起時也沒有從堆積或積聚中而來，正在滅時也沒有往四方八方而去，滅后也不在某處以堆積、積聚或儲藏的方式存在。就像正在演奏的琵琶，其聲音在生起之前沒有積聚，正生起時不是從積聚處而來，正在滅時不往四方八方而去，滅后也不在任何處積聚停留，而是依靠琵琶、琵琶弦和人的適當努力，本無而有，有已還滅。如此一切色法和非色法也是本無而有，有已還滅。" 724.這樣簡略地作意生滅之後，再依此生滅智的分別中所說： "依無明生起而色生起，以緣生起義觀察色蘊的生起。依渴愛生起...業生起...食生起而色生起，以緣生起義觀察色蘊的生起。觀察生起特相時也是在觀察色蘊的生起。觀察色蘊的生起時觀察這五種特相。 依無明滅而色滅，以緣滅義觀察色蘊的滅。依渴愛滅...業滅...食滅而色滅，以緣滅義觀察色蘊的滅。觀察變易特相時也是在觀察色蘊的滅。觀察色蘊的滅時也觀察這五種特相。" 同樣地，"依無明生起而受生起，以緣生起義觀察受蘊的生起。依渴愛生起...業生起...觸生起而受生起，以緣生起義觀察受蘊的生起。觀察生起特相時也是在觀察受蘊的生起。觀察受蘊的生起時觀察這五種特相。依無明滅...渴愛滅...業滅...觸滅而受滅，以緣滅義觀察受蘊的滅。觀察變易特相時也是在觀察受蘊的滅。觀察受蘊的滅時觀察這五種特相。" 像受蘊一樣，對想蘊、行蘊、識蘊也是如此。但有一個差別，就是對識蘊，在觸的位置上說"依名色生起，依名色滅"。 這樣對每一蘊的生滅觀察都說了十個特相，總共五十個特相。依這些，他詳細地從緣起和剎那兩方面作意"色如是生起，色如是滅去，色如是生，色如是滅"。 725.當他如此作意時，"這些法是本無而有，有已還滅"的智慧變得更加清晰。當他這樣從緣起和剎那兩方面觀察生滅時，諸諦、緣起法、種種方法和特相都變得明顯。

1. 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.

2. 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.

3. 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.

4. 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.

5. 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.當他觀察由無明等生起而蘊生起，由無明等滅而蘊滅，這是他從緣起方面觀察生滅。當他觀察生起特相和變易特相而觀察諸蘊的生滅，這是他從剎那方面觀察生滅，因為在生起剎那有生起特相，在壞滅剎那有變易特相。 727.如此當他從緣起和剎那兩方面觀察生滅時，通過從緣起觀察生起而了知能生性，集諦變得明顯。通過從剎那觀察生起而了知生之苦，苦諦變得明顯。通過從緣起觀察滅去而了知由於緣不生起則依緣者不生起，滅諦變得明顯。通過從剎那觀察滅去而了知死之苦，苦諦變得明顯。他的這種生滅觀察，就是世間道，由於斷除對此的愚癡，道諦變得明顯。 728.通過從緣起觀察生起，由於了知"此有則彼有"，順緣起對他變得明顯。通過從緣起觀察滅去，由於了知"此滅則彼滅"，逆緣起對他變得明顯。通過從剎那觀察生滅，由於了知有為相，緣生諸法對他變得明顯。因為有生滅的是有為法，它們就是緣生法。 729.通過從緣起觀察生起，由於了知因果關係使相續不斷，一性法則對他變得明顯。這樣他更好地斷除斷見。通過從剎那觀察生起，由於了知新新生起，異性法則對他變得明顯。這樣他更好地斷除常見。通過從緣起觀察生滅，由於了知諸法不受控制，無功用法則對他變得明顯。這樣他更好地斷除我見。通過從緣起觀察生起，由於了知果隨緣而生起，如是性法則對他變得明顯。這樣他更好地斷除無作見。 730.通過從緣起觀察生起，由於了知諸法無作用而依緣而轉，無我相對他變得明顯。通過從剎那觀察生滅，由於了知有已還無，了知前際后際的分離，無常相變得明顯。由於了知為生滅所逼迫，苦相也變得明顯。由於了知為生滅所限定，自性相也變得明顯。在自性相中，由於了知在生起剎那無滅去，在滅去剎那無生起，有為相的暫時性也變得明顯。

1. 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

1. 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.當他如此認識了諸諦、緣起法、種種方法和特相的區別后，諸行以"原來這些法是從未生起過而生起，生起后又滅去"這樣常新的方式呈現在他面前。不僅是常新的，而且像日出時的露珠、水泡、水面上的杖痕、針尖上的芥子、閃電一樣短暫。也像幻術、海市蜃樓、夢境、火輪、乾達婆城、泡沫、芭蕉等一樣虛幻無實質地呈現。 至此，他以"生起的只是會滅的法，已生起的就趨向滅去"這樣的方式，通達了五十種特相，獲得了稱為生滅隨觀的初觀智，獲得此智者被稱為已開始觀禪者。 觀染的解釋 732.這時，對這位以初觀開始觀禪的人，生起十種觀染。觀染不會生起于已證得通達的聖弟子、修行錯誤者和放棄業處的懈怠者。但會生起于正確修行、精進用功、已開始觀禪的善男子。 什麼是這十種染污呢？光明、智慧、喜悅、輕安、快樂、勝解、策勵、現起、舍、欲著。如經中所說： "如何是心被法掉舉所執取？當作意無常時光明生起，他作意'光明是法'而轉向光明，由此散亂成為掉舉。由於那掉舉執取了心，他不如實了知無常的現起。不如實了知苦...無我的現起。" 同樣地，"當作意無常時智慧生起...(中略)...喜悅...輕安...快樂...勝解...策勵...現起...舍...欲著生起，他作意'欲著是法'而轉向欲著，由此散亂成為掉舉。由於那掉舉執取了心，他不如實了知無常的現起。不如實了知苦...無我的現起。"

1. 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，光明是指觀智之光。當它生起時，修行者想："以前從未有過這樣的光明生起，我必定已經證得道、證得果"，把非道當作"道"，把非果當作"果"。當他把非道執取為"道"，把非果執取為"果"時，就稱為偏離了觀禪的軌道。他捨棄了自己的根本業處，只是坐著欣賞光明。 這光明對某些比丘只照亮盤坐之處而生起。對某些人照亮內室。對某些人也照亮外室。對某些人照亮整個寺院、四分之一由旬、半由旬、一由旬、二由旬、三由旬...（中略）...對某些人從地面直到阿迦膩吒梵天界都成為一片光明。而對世尊則生起照亮一萬個世界的光明。 關於它的差異性，有這樣一個故事 - 據說在質多羅山（Cittalapabbata），兩位長老坐在一間雙壁房子里。那天是黑月的布薩日，四方被雲層遮蔽，夜間有四種特徵的黑暗。這時一位長老說："尊者，現在我看到塔院的獅子座上有五色的花朵。"另一位回答說："朋友，你說的不稀奇，現在我能看到大海中一由旬處的魚和海龜。" 這種觀染大多發生在獲得止觀的人身上。由於定力鎮伏煩惱而不現行，他生起"我是阿羅漢"的想法，就像住在烏伽瓦利卡的大龍長老、住在漢卡納卡的大達多長老、住在質多羅山寧卡彭納卡修行所的小須摩那長老那樣。 這裡有一個說明性的故事 - 據說有一位名叫法授的長老住在多蘭加羅，他是一位獲得無礙解的大漏盡者，是大比丘僧團的教導者。有一天他坐在自己的晝住處思考："我們的老師住在烏伽瓦利卡的大龍長老的沙門修行是否已經達到頂點？"觀察時看到他還是凡夫，就想："如果我不去，他會在凡夫的狀態下死去。"於是以神通飛到空中，降落在那位正坐在晝住處的長老旁邊，頂禮后表示恭敬，坐在一旁。長老問："朋友法授，為何非時而來？"他回答說："尊者，我來是要請教問題。"長老說："朋友，請問吧，知道的我會回答。"他問了一千個問題。 長老毫不遲疑地回答了所有問題。然後他問："尊者，您的智慧非常敏銳，您是什麼時候證得這個法的？"長老回答說："朋友，是六十年前。""尊者，您還修習定嗎？""朋友，這不難。""那麼，尊者，請化現一頭象。"長老化現了一頭全白的象。"現在，尊者，請讓這頭象豎起耳朵，伸直尾巴，把鼻子放在嘴裡，發出可怕的象鳴聲向您衝來。"長老照做了，看到象兇猛地衝來的可怕樣子，就起身開始逃跑。這時漏盡長老伸手抓住他的袈裟角說："尊者，漏盡者怎麼會有恐懼呢？"

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.

這時他認識到自己是凡夫，就說："朋友法授，請做我的依止。"並以蹲踞姿坐在他腳下。"尊者，我來就是爲了做您的依止，請不要擔心。"說完就教導了業處。長老領受業處后登上經行道，第三步時證得最上果阿羅漢果。據說這位長老是瞋行者。這樣的比丘會因光明而動搖。 734.智慧是指觀智。據說當他在權衡、審察色非色法時，生起如未失去威力的閃電般銳利、勇猛、極其清晰的智慧。 喜是指觀禪之喜。據說這時生起遍滿全身的五種喜：小喜、剎那喜、繼起喜、踴躍喜、遍滿喜。 輕安是指觀禪之輕安。據說這時無論坐在夜住處還是晝住處，身心都沒有憂惱、沉重、僵硬、不適業、病態、彎曲，反而身心輕安、輕快、柔軟、適業、極其清晰、正直。他的身心受到這些輕安等的支援，這時體驗到所謂的非人之樂。關於這點說： "比丘入空閑處，心寂靜安然， 觀法得正見，獲得非人樂。 隨觀五蘊法，生滅起衰敗， 得喜與歡悅，知彼是甘露。" 這樣，成就這種非人之樂的、與輕快等相應的輕安生起。 樂是指觀禪之樂。據說這時生起遍滿全身的極其殊勝的樂。 勝解是指信。據說與觀禪相應的、作為心心所極度凈信的強力信心生起。 策勵是指精進。據說與觀禪相應的不鬆不緊、善加策勵的精進生起。 現起是指念。據說與觀禪相應的善立、善住、深入、不動、如山王般的念生起。他無論觀察、注意、作意、省察什麼處，那個地方對他來說，就像天眼見他世一樣，以念現起。 舍是指觀舍和轉向舍。據說這時對一切行保持中立的強有力的觀捨生起。在意門中也有轉向舍。當他轉向各處時，這轉向舍如未失去威力的閃電，如投入葉鞘中的熱鐵針般銳利迅速。 欲著是指觀禪之慾著。據說當他的觀禪以光明等莊嚴時，生起對它產生依著的微細平靜相的欲著。這欲著微細到無法辨識為煩惱。 如同對光明一樣，當這些任何一種生起時，修行者想："以前從未有過這樣的智慧生起，這樣的喜、輕安、樂、勝解、策勵、現起、舍、欲著生起，我必定已經證得道、證得果"，把非道當作"道"，把非果當作"果"。當他把非道執取為"道"，把非果執取為"果"時，就稱為偏離了觀禪的軌道。他捨棄了自己的根本業處，只是坐著欣賞欲著。

1. 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

1. 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.

1. Paṭipadāñāṇadassanavisuddhiniddeso

Upakkilesavimuttaudayabbayañāṇakathā

735.這裡光明等被稱為染污是因為它們是染污的對象，而不是因為它們是不善的。但欲著既是染污也是染污的對象。從對象的角度來說是十種，從執取的角度則有三十種。如何？執取"我的光明生起"時是見執，執取"生起了可意的光明"時是慢執，欣賞光明時是愛執，這樣在光明上有見、慢、愛三種執取。同樣在其餘各項上也是如此，這樣從執取的角度有三十種染污。因為這些，無知不善巧的修行者在光明等中動搖散亂。他觀察光明等每一項為"這是我的，這是我，這是我的我"。因此古人說： "在光明和智慧中動搖， 在喜和輕安樂中心震顫。 在勝解和策勵、現起中動搖， 在舍轉向以及在舍和欲著中。" 道非道智見的解釋 736.但有智善巧具慧的修行者，當光明等生起時以智慧界定、觀察："這光明生起了，但它是無常的、有為的、緣生的、滅法、壞法、離欲法、滅法。"或者他這樣想："如果光明是我，就應該可以執取為'我'。但它是非我卻被執取為'我'。因此它以不受控制義為非我，以有已非有義為無常，以生滅逼迫義為苦。"應該按照非色七法中所說的方法詳細解釋。如光明，其他也是如此。 他如此觀察后，觀察光明為"這不是我的，這不是我，這不是我的我"。觀察智慧...（中略）...欲著為"這不是我的，這不是我，這不是我的我"。如此觀察時，他在光明等中不動搖不震顫。因此古人說： "這十種情況，以慧觀察了知， 善巧於法掉舉，不會陷入散亂。" 他這樣不陷入散亂，解開那三十種染污之結后，了知光明等法不是道。而離開染污、走在正道上的觀智是道，這樣他確立了道與非道。當他如此"這是道，這不是道"，了知道與非道后所確立的智慧，應知是道非道智見清凈。 至此，他已經確立了三諦。如何？首先在見清凈中，通過確立名色而確立苦諦。在度疑清凈中，通過把握因緣而確立集諦。在這道非道智見清凈中，通過確定正道而確立道諦。這樣僅以世間智就確立了三諦。 為善人的歡喜而造的清凈道論 慧地的論述中 道非道智見清凈的解釋 第二十品 第二十一 行道智見清凈的解釋 離染的生滅智的解釋

1. 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.

2. 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.

3. 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.

4. 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.通過八種智和第九隨順真諦智達到頂點的觀慧，這就是稱為行道智見清凈。其中八種是：離開染污、走在正道上的觀禪即生滅隨觀智、壞隨觀智、怖畏現起智、過患隨觀智、厭離隨觀智、欲解脫智、省察隨觀智、行舍智。第九隨順真諦智是隨順的別名。因此，想要成就這個的人，應當從離開染污的生滅智開始，在這些智慧中修習。 738.若問為什麼要再修習生滅智？爲了明確觀察相。因為生滅智之前被十種染污染污時，無法如實觀察三相。但離開染污后就能觀察。因此爲了明確觀察相而應該再修習。 739.為什麼不作意相、被什麼遮蔽而不現起？首先，無常相因為不作意生滅、被相續遮蔽而不現起。苦相因為不作意恒常逼迫、被威儀遮蔽而不現起。無我相因為不作意諸界差別、被密集遮蔽而不現起。但把握生滅后破除相續，無常相就如實現起。作意恒常逼迫后揭開威儀，苦相就如實現起。分析諸界后破除密集，無我相就如實現起。 740.這裡應當了知無常、無常相、苦、苦相、無我、無我相的區別。其中無常是五蘊。為什麼？因為有生滅變異，或者因為有已還無。生滅變異是無常相，或者是有已還無的形態變化。 根據"無常即是苦"的說法，那五蘊就是苦。為什麼？因為恒常逼迫，恒常逼迫的形態是苦相。 根據"苦即是無我"的說法，那五蘊就是無我。為什麼？因為不受控制，不受控制的形態是無我相。 這一切，這位修行者都用離開染污、走在正道上的觀禪即生滅隨觀智如實地觀察。 離染的生滅智完畢。 壞隨觀智的解釋

1. 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.當他這樣觀察后反覆權衡、審察色非色法為"無常、苦、無我"時，那智慧變得銳利流暢，諸行迅速呈現。當智慧銳利流暢、諸行迅速呈現時，他不到達生起、住、轉起或相，而只安住于滅盡、衰滅、破壞、滅沒。當他看到"如此生起后，如此諸行滅沒"時，在這個階段生起稱為壞隨觀的觀智。關於這點說： "如何是觀察所緣而成為壞隨觀慧的觀智？以色為所緣而生起的心滅去，他觀察那所緣后觀察那心的壞滅。觀察是如何觀察？觀察為無常不觀察為常，觀察為苦不觀察為樂，觀察為無我不觀察為我，厭離不歡喜，離欲不染著，滅不集起，捨棄不執取。" "觀察無常而捨棄常想。觀察苦而捨棄樂想，觀察無我而捨棄我想，厭離而捨棄歡喜，離欲而捨棄貪慾，滅而捨棄集起，捨棄而捨棄執取。" "以受為所緣...（中略）...以想為所緣...以行為所緣...以識為所緣...以眼為所緣...（中略）...以老死為所緣而生起的心滅去...（中略）...捨棄而捨棄執取。" "移轉所緣處， 以及慧轉離， 轉向力如是， 省察即觀禪。 所緣之類推， 兩者成一定， 傾向於寂滅， 觀壞滅之相。 觀察所緣境， 及觀察壞滅， 空性之現起， 增上慧觀禪。 善巧三隨觀， 及四種觀禪， 善巧三現起， 種種見不動。" "以已知義為智，以了知義為慧，因此說'觀察所緣而成為壞隨觀慧的觀智'。";

1. 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.

1. Idānissa tehi ñāṇehi yesaṃ dhammānaṃ pahānaṃ hoti, taṃ dassetuṃ 『『aniccato anupassanto niccasaññaṃ pajahatī』』tiādi vuttaṃ. Tattha nandinti sappītikaṃ taṇhaṃ. Sesaṃ vuttanayameva.

2. 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"觀察所緣"是指觀察了知任何所緣，看見其滅盡衰滅的意思。"壞隨觀慧"是指對那觀察所緣滅盡衰滅而生起的智慧的壞滅隨觀之慧，這被稱為觀智。"它如何生起"是表示想要解釋的問題。然後爲了顯示它如何生起，說了"以色為所緣"等。 其中"以色為所緣而心生起后滅去"是指以色為所緣的心生起后滅去。或者說在以色為所緣的狀態下心生起后滅去的意思。"觀察那所緣"是指觀察了知那色所緣，看見其滅盡衰滅的意思。"觀察那心的壞滅"是指以另一個心觀察那個看見色所緣滅盡衰滅的心的壞滅的意思。因此古人說："觀察所知和能知兩者"。 這裡"觀察"是指一再觀察，以多種方式反覆觀察的意思。因此說："觀察是如何觀察？觀察為無常"等。 其中因為壞滅是無常的極點，所以那觀察壞滅的修行者觀察一切行為無常，不觀察為常。然後因為無常是苦，苦是無我，所以觀察它為苦，不觀察為樂。觀察為無我，不觀察為我。 因為凡是無常、苦、無我的，就不應歡喜。不應歡喜的，就不應貪著。因此當依隨壞隨觀見到諸行是"無常、苦、無我"時，他厭離而不歡喜。離欲而不貪著。他這樣不貪著時，首先以世間智滅除貪慾，不集起。意思是不造作集起。 或者說他這樣離欲后，對已見和未見的諸行通過類推智都滅除，不集起。只作意于滅，意思是隻看見它的滅，不看見集起。 他這樣修行時捨棄，不執取。這是什麼意思？這種無常等隨觀通過分斷而捨棄煩惱和蘊行，由於見到有為法的過患而傾向於相反的涅槃，稱為捨棄舍離和傾向舍離。因此具足這種觀察的比丘按照所說的方式捨棄煩惱，傾向涅槃。既不以再生的方式執取煩惱，也不以不見過患的方式執取有為所緣。因此說"捨棄而不執取"。 743.現在爲了顯示他以這些智捨棄哪些法，說了"觀察無常而捨棄常想"等。其中"歡喜"是有喜的愛。其餘如前所說。 744.在偈頌中，"移轉所緣"是指見到色的壞滅后，又通過見那見壞滅的心的壞滅而從前所緣移轉到另一所緣。"慧轉離"是指捨棄生起而安住于壞滅。"轉向力"是指見到色的壞滅后，爲了見那緣壞滅的心的壞滅而能立即轉向。"省察觀禪"是指這種觀察所緣和觀察壞滅。

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.

1. 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);

1. 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"兩者以一法確立"意思是通過類推親證所見的所緣,如此這些諸行過去也滅去,未來也將滅去,這樣通過一個性質確立兩者。 古人也說: "明見現在已清凈, 隨類推及過未來; 一切諸行皆破壞, 如朝露滴日昇時。" "傾向於滅"意思是這樣通過兩者的壞滅而確立一性后,對那稱為壞滅的滅傾向、重視、趨向、傾斜、偏重。這被稱為觀壞滅相。 746"觀察所緣"是指了知前面的色等所緣。"觀察壞滅"是指看見那所緣的壞滅后,觀察緣那所緣之心的壞滅。"空性現起"是指當他如此觀察壞滅時,"只有諸行壞滅,它們的破壞就是死亡,沒有其他任何東西",這樣空性現起成就。 因此古人說: "蘊滅無他物, 蘊壞名為死; 見滅不放逸, 如智以金剛鉆珠。" "增上慧觀"是指那觀察所緣、那壞隨觀和那空性現起,這被稱為增上慧觀。 747"善巧三隨觀"是指比丘善巧于無常隨觀等三種隨觀。"四種觀禪"是指厭離等四種觀禪。"善巧三現起"是指善巧于滅盡、衰滅、空性這三種現起。"種種見不動"是指在常見等種種見中不動搖。 748.他這樣不動搖,"未滅者滅去,未壞者壞滅"作意運轉,如同看見弱器破壞,如同細塵散開,如同芝麻被炒,捨棄一切行的生、住、轉起相,只見破壞。如同有眼者站在蓮池岸或河岸,見大滴雨落下時在水面上產生大水泡迅速破裂一樣,他如此見一切行不斷壞滅。關於這樣的修行者,世尊說: "如見泡沫起,如見陽焰現; 如是觀世間,死王不得見。" 749.當他這樣常常見到"一切行壞滅壞滅"時,具足八種功德的壞隨觀智變得有力。這八種功德是:舍斷有見、舍離命執、常修不懈、活命清凈、舍斷勤奮、無畏、獲得忍和柔和、忍受喜厭。 因此古人說: "見此八上德, 再三思維彼; 如頭衣著火, 觀壞證不死。" 壞隨觀智完畢。 怖畏現起智的解釋

1. 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.當他這樣修習、培育、多作以一切行的滅盡、衰滅、破壞、滅沒為所緣的壞隨觀時，一切有、生處、趣、住處、有情居處中的分別諸行，對欲求安樂生活的怯弱者來說，如同獅子、虎、豹、熊、豺、夜叉、羅剎、兇牛、兇雞、發狂醉象、可怕毒蛇、雷電、墓地、戰場、燃燒的火坑等一樣，成為大怖畏而現起。當他見到"過去諸行已滅，現在諸行正滅，未來將生起的諸行也將如此滅去"時，在這個階段生起稱為怖畏現起智。 這裡有個譬喻：據說一位婦女的三個兒子犯了王法，國王下令斬首。她和兒子們一起去刑場。他們斬了長子的頭，開始斬次子的頭。她看見長子已被斬首，次子正被斬首，就對幼子捨棄了執著："他也會和他們一樣。"其中那婦女見長子被斬首，如同修行者見過去諸行的滅；見次子正被斬首，如同見現在諸行的滅；對幼子捨棄執著說"他也會和他們一樣"，如同見"未來將生起的諸行也將壞滅"的未來諸行的滅。當他如此觀察時，在這個階段生起怖畏現起智。 另一個譬喻：據說一位生育不幸的婦女生了十個兒子。其中九個死了，一個在手中正死去，另一個在腹中。她見到九個兒子已死，第十個正死去，就對腹中的捨棄了執著："他也會和他們一樣。"其中那婦女憶念九個兒子的死，如同修行者見過去諸行的滅；見手中的正死去，如同修行者見現在諸行的滅；對腹中的捨棄執著，如同見未來諸行的滅。當他如此觀察時，在這個剎那生起怖畏現起智。

1. 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.怖畏現起智是恐懼還是不恐懼呢？不恐懼。它只是審察"過去諸行已滅，現在諸行正滅，未來諸行將滅"而已。因此如同有眼者觀看城門前三個火坑時自己不恐懼，只是審察"凡落入這裡的人都將遭受不少痛苦"而已。或者如同有眼者觀看排列的阿喀提拉木樁、鐵樁、金樁三種樁時自己不恐懼，只是審察"凡落在這些樁上的人都將遭受不少痛苦"而已。同樣怖畏現起智自己不恐懼，對於如三火坑、如三樁的三有中，只是審察"過去諸行已滅，現在諸行正滅，未來諸行將滅"而已。因為對它來說一切有、生處、趣、住處、居處的諸行成為遭受災難、有危險而現為可怖，所以稱為怖畏現起。 關於這樣現為可怖，有這樣的聖典： "作意無常時什麼現為可怖？作意苦時什麼現為可怖？作意無我時什麼現為可怖？作意無常時相現為可怖。作意苦時轉起現為可怖。作意無我時相和轉起現為可怖。" 其中"相"是行相，這是過去未來現在諸行的代名。因為作意無常時只見諸行的死，因此對他相現為可怖。"轉起"是色非色有的轉起。因為作意苦時即使在被認為是樂的轉起中也只見到恒常逼迫性，因此對他轉起現為可怖。但作意無我時見這兩者如空村、如陽焰乾闥婆城等一樣空虛、無實、空、無主、無導者。因此對他相和轉起兩者現為可怖。 怖畏現起智完畢。 過患隨觀智的解釋;

1. 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.當他修習、培育、多作那怖畏現起智時,在一切有、生處、趣、住處、有情居處中看不到保護、庇護、去處、皈依。對一切有、生處、趣、住處、居處中的諸行,連一行也沒有希求或執取。三有如同充滿燃燒炭火的火坑,四大種如同可怕毒蛇,五蘊如同舉劍的劊子手,六內處如同空村,六外處如同殺村的盜賊,七識住和九有情居處如同被十一種火燃燒、熾然、光照,一切行如同腫瘤、疾病、箭、禍患、疾患一樣,顯現為無味、無樂、大過患堆。 如何?對欲求安樂生活的怯弱者來說,即使外形美好的叢林如有野獸,洞窟如有虎豹,水如有兇惡羅剎,敵人如舉劍,食物如有毒,道路如有盜賊,房屋如燃燒,戰場如軍佇列陣。如同那人遇到這些有野獸的叢林等就恐懼、震驚、毛骨悚然,看到周遍的過患,同樣這位修行者由於依壞隨觀,當一切行現為可怖時,看到周遍無樂、無味的過患。當他如此觀察時,生起稱為過患智。關於這點說: "如何是怖畏現起慧即過患智?生起是怖畏,這是怖畏現起慧即過患智。轉起是怖畏...相是怖畏...造作是怖畏...結生是怖畏...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...憂是怖畏...悲是怖畏...惱是怖畏,這是怖畏現起慧即過患智。不生起是安穩,這是寂靜處智。不轉起...乃至...無惱是安穩,這是寂靜處智。生起是怖畏,不生起是安穩,這是寂靜處智。轉起...乃至...惱是怖畏,無惱是安穩,這是寂靜處智。 生起是苦,這是怖畏現起慧即過患智。轉起...乃至...惱是苦,這是怖畏現起慧即過患智。不生起是樂,這是寂靜處智。不轉起...乃至...無惱是樂,這是寂靜處智。生起是苦,不生起是樂,這是寂靜處智。轉起...乃至...惱是苦,無惱是樂,這是寂靜處智。 生起是有味,這是怖畏現起慧即過患智。轉起...乃至...惱是有味,這是怖畏現起慧即過患智。不生起是無味,這是寂靜處智。不轉起...乃至...無惱是無味,這是寂靜處智。生起是有味,不生起是無味,這是寂靜處智。轉起...乃至...惱是有味,無惱是無味,這是寂靜處智。 生起是'諸行',這是怖畏現起慧即過患智。轉起...乃至...惱是'諸行',這是怖畏現起慧即過患智。不生起是涅槃,這是寂靜處智。不轉起...乃至...無惱是涅槃,這是寂靜處智。生起是諸行,不生起是涅槃,這是寂靜處智。轉起...乃至...惱是諸行,無惱是涅槃,這是寂靜處智。 生起及轉起, 相見皆為苦, 造作與結生, 此為過患智。;

『『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).

1. 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

以下是譯文： "不生及不轉， 無相即為樂， 不造不結生， 此為寂靜智。 此過患之智， 生於五處中； 寂靜處五處， 了知十種智； 善巧於二智， 種種見不動。" "以已知義為智，以了知義為慧，因此說'怖畏現起慧即過患智'。" 753.其中"生起"是由前業為緣在此投生。"轉起"是如此生起后的轉起。"相"是一切行相。"造作"是成為未來結生因的業。"結生"是未來投生。"趣"是結生髮生的趣。"生起"是諸蘊的生起。"投生"是如說"已入定者或已投生者"的果報轉起。"出生"是有緣產生為老等的緣。老死等是明顯的。這裡生起等五種是就過患智的所緣而說。其餘是它們的同義語。"生起、出生"這兩個是生起和結生的同義語。"趣、投生"這兩個是轉起的同義語。老等是相的同義語。因此說： "生起及轉起， 相見皆為苦， 造作與結生， 此為過患智。" 及 "此過患之智， 生於五處中。" 而"不生起是安穩,這是寂靜處智"等是爲了顯示過患智的對治智而說。或者是爲了對見到過患而心生怖畏者生起安慰，說明也有無怖畏、安穩、無過患。或者因為他對生起等看得很清楚是可怖的，他的心傾向於它的對治，所以應知這是爲了顯示依怖畏現起而成就的過患智的利益而說。 這裡凡是怖畏，必定是苦。因為它未脫離輪迴味、世間味、煩惱味，所以是有味。凡是有味，只是諸行而已。因此說"生起是苦，這是怖畏現起慧即過患智"等。雖然如此，這裡的差別應知只是依怖畏相、苦相、有味相等相的差別而轉起。 "了知十種智"是說了知過患智時通達、證悟以生起等為所緣的五種和以不生起等為所緣的五種，共十種智。"善巧於二智"是指善巧於過患智和寂靜處智這兩種智。"種種見不動"是指在以現法涅槃等方式轉起的諸見中不動搖。這裡其餘的都很明顯。 過患隨觀智完畢。 厭離隨觀智的解釋

1. 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.

1. 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

1. 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.他這樣見一切行的過患后，對一切有、生處、趣、識住、有情居處中有壞滅的諸行生起厭離、不樂、不喜。 如同喜歡住在聳立山腳的金天鵝不喜歡污穢的旃陀羅村門的坑洞，只喜歡七大湖，同樣這位瑜伽行者天鵝也不喜歡已見過患而有壞滅的諸行。但因具足喜好修習、樂於修習，只樂於七種隨觀。 如同被關在金籠里的獅子王不喜歡，只喜歡三千由旬廣闊的雪山，同樣這位瑜伽獅子也不喜歡三種善趣有，只樂於三種隨觀。 如同全白七支具神通能行空中的六牙象王不喜歡城中，只喜歡雪山的六牙湖叢林，同樣這位最勝瑜伽象不喜歡一切諸行，只喜歡以"不生起是安穩"等方式所見的寂靜處，心傾向、趨向、偏重於此。 厭離隨觀智完畢。 755.這與前兩智在意義上是相同的。因此古人說： "怖畏現起同一個得三個名字，因見一切行為可怖而稱為怖畏現起；對這些行生起過患而稱為過患隨觀；對這些行生起厭離而稱為厭離隨觀。" 在聖典中也說："怖畏現起慧、過患智和厭離，這些法義一而文異。" 欲解脫智的解釋 756.由於這厭離智，當這善男子厭離、不樂、不喜時，對一切有、生處、趣、識住、有情居處中有壞滅的諸行，連一行他的心也不粘著、不執著、不繫縛，想從一切諸行解脫、出離。像什麼？如同被困在網中的魚、處於蛇口的青蛙、關在籠中的野雞、陷入堅固陷阱的鹿、被捕蛇者抓住的蛇、陷入大泥沼的象、處於金翅鳥口中的龍王、入于羅睺口中的月亮、被敵人包圍的人等，想要從那裡解脫、出離。同樣這位瑜伽行者的心想要從一切諸行解脫、出離。然後當他這樣對一切行離去執著、想要從一切諸行解脫時，生起欲解脫智。 欲解脫智完畢。 審察隨觀智的解釋。

1. 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.

1. 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.他這樣想從一切有、生處、趣、住處、居處中有壞滅的諸行解脫，為從一切諸行解脫，再以審察隨觀智對這些行運用三相來把握。 他通過非恒常、暫時、生滅所限、破壞、動搖、破碎、不穩固、變易法、無實質、非有、有為、死亡法等理由,見諸行為無常。 通過恒常逼迫、苦性、苦處、病、腫瘤、箭、禍患、疾病、災難、不幸、怖畏、危害、無保護、無庇護、無歸依、過患、禍根、殺害、有漏、魔味、生法、老法、病法、憂法、悲法、惱法、雜染法等理由,見為苦。 通過非凈、臭穢、厭惡、反感、不適合裝飾、醜陋、可怕等理由,及作為苦相的眷屬而見為不凈。 通過他性、空虛、無實、空、無主、無支配、不自在等理由,見為無我。 758.如此見到並運用三相把握諸行。為什麼他如此把握呢？為成就解脫的方法。 這裡有個譬喻：據說一個人要抓魚,拿了魚網在水中設定。他從網口伸手進去,在水中抓住了蛇的脖子,心想"我抓到魚了"而高興。他想"我得到大魚了"提起來一看,見到三個斑點,知道是蛇,恐懼,見到過患,對抓住厭離,想要放掉,為放掉而尋找方法,從拇指開始解開手,舉起胳膊,在頭上盤旋兩三圈,使蛇變弱,說"去吧,惡蛇"而放掉,快速爬上池岸,站著看來路說"呀,我從大蛇口中解脫了"。 其中那人抓住蛇的脖子以為是魚而高興的時候,如同這位修行者最初得到自身而高興；他從網口拉出頭看見三個斑點,如同修行者把密集分開后見諸行的三相；他恐懼的時候,如同修行者的怖畏現起智；然後見過患,如同過患隨觀智；厭離抓住,如同厭離隨觀智；想放掉蛇,如同欲解脫智；尋找放掉的方法,如同以審察隨觀智對諸行運用三相。如同那人盤旋蛇使它變弱,使它轉變成不能咬人的狀態才好好放掉,同樣這位修行者以運用三相使諸行盤旋變弱,使它們不能再以常樂凈我的形態現起的狀態才好好放掉。因此說"為成就解脫的方法而如此把握"。

1. 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

1. 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.

1. 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.如此生起他的審察智。關於這點說： "作意無常時什麼審察智生起？作意苦時什麼審察智生起？作意無我時什麼審察智生起？作意無常時相的審察智生起。作意苦時轉起的審察智生起。作意無我時相和轉起的審察智生起。" 這裡"審察相"是指知道行相"是無常、暫時"等通過無常相。雖然不是先知道后智生起，但依俗說如"緣意和法生意識"等這樣說。或者應知依一性方式把前後合為一而如此說。依此方式也應知其他兩句的意義。 審察隨觀智完畢。 行舍智的解釋 760.他這樣以審察隨觀智把握"一切行是空"后，再把握"此是空，無我或我所"的二邊空性。他這樣既不見我，也不見任何作為自己資具而住的他人後，再把握在這裡所說的"我不在任何處，不是任何人的任何物，我也沒有任何處任何人的任何物"的四邊空性。 如何？這裡"我不在任何處"是在任何處都不見我。"不是任何人的任何物"是不見自己的我可歸屬於任何他人的任何性質。意思是不見可歸屬於兄弟地位的兄弟，或朋友地位的朋友，或資具地位的資具。"我也沒有任何處"，這裡先放下"我的"一詞，意思是也不見他人的我在任何處。現在加上"我的"一詞，"我沒有任何人的任何物"是不見他人的我是我的任何性質。意思是不見他人的我可歸屬於自己的兄弟地位的兄弟，或朋友地位的朋友，或資具地位的資具等任何地位的任何性質。這樣因為他既不在任何處見我，不見它可歸屬於他人的任何性質，不見他人的我，不見他人的我可歸屬於自己的任何性質，所以他把握了四邊空性。 761.這樣把握四邊空性后，再以六種行相把握空性。如何？眼空，無我或我所，或常或恒或永恒或不變易法...乃至...意空。色空...乃至...法空。眼識...乃至...意識。眼觸，如是應引申至老死。

1. 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).

2. 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.

3. 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).

4. 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.這樣以六種行相把握空性后,再以八種行相把握。即:色無實質、無堅實、離實質,無常性實質或恒常性實質或樂性實質或我性實質或常或恒或永恒或不變易法。受...想...行...識...眼...乃至...老死無實質、無堅實、離實質,無常性實質或恒常性實發生錯誤:terminated

1. 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.

1. 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.這樣見到空性,運用三相把握諸行時,捨棄怖畏和歡喜,對諸行變得無關心、中立,不執取"我"或"我的",如同放棄妻子的男人。 如同有個男人有可意、可愛、可喜的妻子,一刻也不能忍受沒有她,非常愛惜她,他看見那女人與另一個男人站著或坐著或交談或微笑,就會生氣不悅,感受極大憂惱。後來他見到那女人的過失,想要放棄而放開她,不再執取"她是我的"。從此以後,即使看見她與任何人做任何事,也不會生氣,不會憂惱,反而無關心、中立。同樣這人想要從一切諸行解脫,以審察隨觀把握諸行時,不見可執取為"我"、"我的",捨棄怖畏和歡喜,對一切諸行變得無關心、中立。 當他如此知見時,他的心對三有、四生處、五趣、七識住、九有情居處退縮、畏避、轉回而不舒張,生起舍或厭逆。 如同蓮葉稍傾斜時水滴退縮、畏避、轉回而不舒張,同樣...如同雞羽或筋腱投入火中退縮、畏避、轉回而不舒張,同樣他的心對三有...生起舍或厭逆。如此生起他的行舍智。 767.然而這智如果見寂靜處涅槃為寂靜,就放棄一切行的轉起而趣向涅槃。如果不見涅槃為寂靜,就一再成為以諸行為所緣而轉起,如同航海者的方向烏鴉。據說航海商人登船時帶一隻方向烏鴉,當船被風吹到異國而不見岸時,就放出方向烏鴉。它從桅桿飛到空中,巡視一切方向和中間方向,如果見到岸就朝那方向飛去。如果不見就一再返回依止桅桿。同樣如果行舍智見寂靜處涅槃為寂靜,就放棄一切行的轉起而趣向涅槃。如果不見就一再成為以諸行為所緣而轉起。 這如同篩中粉在轉動,如同梳理已除子的棉花,以種種方式把握諸行,捨棄怖畏和歡喜,對行的審察保持中立而依三種隨觀而住。如此住時成為三解脫門,成為七種聖者差別的緣。

1. 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).

1. 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.

1. 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.這裡依三種隨觀的轉起，依三根的增上而成為三解脫門。因為三種隨觀稱為三解脫門。如說： "這三種解脫門導向出離世間：以限定和周遍觀察一切行，心趣向無相界；以心在一切行中激發，心趣向無愿界；以觀察一切法為他，心趣向空界，這三種解脫門導向出離世間。" 其中"限定和周遍"是依生滅的限定和周遍。因為無常隨觀限定"生起之前諸行不存在"，觀察它們的趣向時，周遍看見"滅后不去任何處，就在此處消失"。"心激發"是心震撼。因為以苦隨觀震撼心於諸行。"觀察為他"是如此"非我，非我所"地觀察為無我。應知這三句是依無常隨觀等而說。因此在其後的問答中說："作意無常時，諸行以盡現起。作意苦時，諸行以怖畏現起。作意無我時，諸行以空現起。" 769.什麼是這些隨觀成為其門的解脫？即無相、無愿、空三種。因為說："作意無常時，多勝解得無相解脫。作意苦時，多輕安得無愿解脫。作意無我時，多慧得空解脫。" 這裡"無相解脫"是以無相相而以涅槃為所緣而轉起的聖道。它因由無相界生起故為無相，因從煩惱解脫故為解脫。依此方式，應知以無愿相而以涅槃為所緣而轉起的為無愿，以空相而以涅槃為所緣而轉起的為空。 770.在阿毗達摩中說："什麼時候修出世間禪，導向出離，趣向損減，為斷見趣，為得初地，離諸欲等證初禪住于無愿空"，如此只說二解脫，那是就無譬喻的觀行而說。因為雖然在無礙解道中說觀智： "無常隨觀智舍離常的執取為空解脫。苦隨觀智舍離樂的執取，無我隨觀智舍離我的執取為空解脫。"如此依舍離執取而說為空解脫， "無常隨觀智舍離常相為無相解脫。苦隨觀智舍離樂相，無我隨觀智舍離我相為無相解脫。"

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.

1. 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.

2. Yo hi aniccato manasikaronto adhimokkhabahulo saddhindriyaṃ paṭilabhati, so sotāpattimaggakkhaṇe saddhānusārī hoti. Sesesu sattasu ṭhānesu saddhāvimutto.

3. Yo pana dukkhato manasikaronto passaddhibahulo samādhindriyaṃ paṭilabhati, so sabbattha kāyasakkhi nāma hoti. Arūpajjhānaṃ pana patvā aggaphalappatto ubhatobhāgavimutto nāma hoti.

4. Yo pana anattato manasikaronto vedabahulo paññindriyaṃ paṭilabhati, so sotāpattimaggakkhaṇe dhammānusārī hoti. Chasu ṭhānesu diṭṭhippatto aggaphale paññāvimuttoti.

5. 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).

1. 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).

1. 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.

1. 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』』.

如此依舍離相而說為無相解脫， "無常隨觀智舍離常的意願為無愿解脫。苦隨觀智舍離樂的意願，無我隨觀智舍離我的意願為無愿解脫。"如此依舍離意願而說為無愿解脫— 雖然如此說，但因未舍離行相故非無譬喻的無相。但無譬喻地是空和無愿。依其行道，在聖道剎那提舉解脫。因此應知只說無愿、空二解脫。這裡先說到此為解脫之說。 771.前面說"成為七種聖者差別的緣"，其中七種聖者是隨信行者、信解脫者、身證者、俱分解脫者、隨法行者、見至者、慧解脫者，這行舍智成為他們差別的緣。 772.作意無常時多勝解而得信根的人，在入流道剎那為隨信行者，在其他七處為信解脫者。 773.作意苦時多輕安而得定根的人，在一切處為身證者。但得無色禪而得最上果時為俱分解脫者。 774.作意無我時多慧而得慧根的人，在入流道剎那為隨法行者，在六處為見至者，在最上果為慧解脫者。 775.因為說： "作意無常時信根增上。因信根增上得入流道，因此稱為隨信行者。" 同樣"作意無常時信根增上，因信根增上證得入流果，因此稱為信解脫者"等。 776.又說： "以信而解脫為信解脫者。證觸到為身證者。得見到為見至者。以信而解脫為信解脫者。先觸禪觸后證滅涅槃為身證者。以慧知見證觸'諸行是苦，滅是樂'為見至者。" 777.對其他四種，隨信而行或隨著信而行為隨信行者。同樣隨法即慧而行或隨法而行為隨法行者。以無色禪和聖道兩分而解脫為俱分解脫者。以知而解脫為慧解脫者，應如此知道詞義。 行舍智。 778.這與前兩智在意義上是一樣的。因此古人說："這個行舍智同一個得三個名字，在下面生起欲解脫智之名，在中間生起審察隨觀智之名，在最後達到頂點生起行舍智之名。"

1. 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).

1. 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.

2. 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).

3. 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.

4. 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.

5. 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.在聖典中也說： "如何是欲解脫-審察-安住的慧是行舍智？對生起的欲解脫-審察-安住的慧是行舍智。對轉起...相...惱的欲解脫-審察-安住的慧是行舍智。'生起是苦'...'是怖畏'...'是有味'...'生起是行'...惱是行'的欲解脫-審察-安住的慧是行舍智。" 780.其中欲解脫和審察和安住為欲解脫-審察-安住。如此在前分以厭離智厭離者對生起等想捨棄的欲求為欲解脫。為作捨棄的方法在中間審察為審察。捨棄后在最後旁觀為安住。關於這點說"生起是行,旁觀這些行為行舍"等。如此這是同一智。 781.也應以此聖典知道這是同一個。因為說："欲解脫、審察隨觀和行舍,這些法同義,只是文字不同。" 782.如此獲得行舍的善男子的觀達到頂點成為出起趣向。達到頂點的觀或出起趣向是行舍等三智的名稱。因為達到頂點最上故稱達到頂點。趣向出起故稱出起趣向。出起是說從作為外相的所執著事物和內在轉起出起的道,趣向它故稱出起趣向,意思是與道相連。 783.這裡為顯示執著和出起的大綱：內執著從內出起,內執著從外出起,外執著從外出起,外執著從內出起,色執著從色出起,色執著從無色出起,無色執著從無色出起,無色執著從色出起,一時從五蘊出起,執著無常從無常出起,執著無常從苦、無我出起,執著苦從苦、無常、無我出起,執著無我從無我、無常、苦出起。 784.如何？這裡有人最初執著內行,執著后見它們。但因不是僅僅見純內就能道出起,也必須見外,所以也見他人的蘊和非執取行為無常、苦、無我。他有時思維內,有時思維外。他如此思維時,在思維內時觀與道相連。這稱為內執著從內出起。 如果在思維外時觀與道相連,這稱為內執著從外出起。這方法也適用於外執著從外和從內出起。

1. 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.

1. 『『Yaṃkiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma』』nti (dī. ni. 1.298) evaṃ abhinivisitvā evameva vuṭṭhānakāle pana ekappahārena pañcahi khandhehi vuṭṭhāti nāma.

2. 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.

1. 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.

2. 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.另一人最初執著色,執著后把四大色和所造色合為一堆而見。但因不是僅僅見純色就能出起,也必須見無色。所以見以那色為所緣生起的受、想、行、識為"這是無色"的無色。他有時思維色,有時思維無色。他如此思維時,在思維色時觀與道相連,這稱為色執著從色出起。 如果在思維無色時觀與道相連,這稱為色執著從無色出起。這方法也適用於無色執著從無色和從色出起。 786"凡是集法,一切那都是滅法",如此執著而如此出起時,稱為一時從五蘊出起。 787.有人最初從無常思維諸行。但因不是僅僅從無常思維就能出起,也必須從苦和無我思維,所以也從苦和無我思維。對如此修習者在從無常思維時出起,這稱為執著無常從無常出起。 如果在從苦、無我思維時出起,這稱為執著無常從苦、無我出起。這方法也適用於從苦、無我執著其餘出起。 788.這裡無論是執著無常者,或執著苦者,或執著無我者,在出起時從無常出起。三者都多勝解,得信根,以無相解脫而解脫,在初道剎那為隨信行者,在七處為信解脫者。如果從苦出起,三者都多輕安,得定根,以無愿解脫而解脫,在一切處為身證者。其中以無色禪為基礎者,在最上果為俱分解脫者。如果從無我出起,三者都多慧,得慧根,以空解脫而解脫,在初道剎那為隨法行者,在六處為見至者,在最上果為慧解脫者。 789.現在為顯示這出起趣向觀及其前後諸智,應知十二個譬喻。這是它們的攝頌： "蝙蝠黑蛇房 牛夜叉嬰兒 飢渴冷熱和 黑暗毒藥共" 這些譬喻可以從怖畏現起開始在任何智中引用。但在這裡引用時,從怖畏現起直至果智一切都明顯,所以說應在這裡引用。

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-據說有一隻蝙蝠想"在這裡會得到花或果"而停在有五枝的甜果樹上,抓住一枝但沒看見任何可取的花或果。如同第一枝,同樣第二、第三、第四。抓住第五枝也沒看見。它"這樹實在無果,這裡沒有任何可取的"而捨棄對那樹的執著,沿著直枝爬上去,從枝叉間伸出頭向上看,飛到空中,停在另一個果樹上。 這裡應見蝙蝠如修行者,五枝甜果樹如五取蘊,蝙蝠在那裡停留如修行者執著五蘊,它抓住每一枝而不見可取物再抓其餘枝如修行者思維色蘊而不見可取物再思維其餘蘊,它"這樹實在無果"而捨棄對樹的執著如修行者以見無常相等而厭離五蘊的欲解脫等三智,它沿直枝向上爬如修行者的隨順,伸出頭向上看如姓習智,飛到空中如道智,停在另一果樹如果智。 791.黑蛇譬喻在審察智已說。這裡譬喻對應的差別是:放蛇如姓習智,看已放后所來的路如道智,走到無怖處安住如果智。 792.房子-據說屋主傍晚吃完飯上床入睡時房子著火,他醒來見火害怕"如果能不被燒而出去就好了"而觀察,見路而出去,迅速到達安處而住。這裡屋主吃飯上床入睡如凡夫在五蘊中執取"我"和"我的"。醒來見火害怕時如正確修習見相的怖畏現起智,觀察出路如欲解脫智,見路如隨順,出去如姓習智,迅速前進如道智,安處安住如果智。 793.牛-據說有個農夫夜間入睡時牛破欄逃走,他早晨去那裡看時知道它們逃走,隨足跡找到國王的牛。以為"是我的牛"而帶回,天亮時認出"不是我的牛,是國王的牛","在王人抓我為'小偷'而造成禍害之前,我要趕快逃走"而害怕,捨棄牛迅速逃離,住在無怖處。這裡執取國王的牛為"我的牛"如凡夫執取諸蘊為"我"和"我的",天亮時認出"是國王的牛"如修行者以三相認出諸蘊為"無常、苦、無我",害怕時如怖畏現起智,想捨棄離去如欲解脫,捨棄如姓習,逃離如道,逃到無怖處安住如果。

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-據說有個男人與女夜叉同居,她夜間想"他睡了"就去生尸林吃人肉。他"她去哪裡"而跟蹤,見她吃人肉而知道她是非人,"在她還沒吃我之前我要逃走"而害怕,迅速逃離住在安處。這裡與女夜叉同居如執取諸蘊為"我"和"我的",見她在尸林吃人肉而知道"她是夜叉"如見諸蘊三相而知道是無常等,害怕時如怖畏現起,想逃離如欲解脫,離開尸林如姓習,迅速逃離如道,住在安處如果。 795.嬰兒-據說有個貪愛兒子的女人,她坐在樓上聽到街上有嬰兒聲,"是不是我兒子被誰傷害"而快速下去,以為"是自己兒子"而抱起他人的孩子。她認出"這是他人的孩子"而慚愧,四處張望"別讓人說我是'偷嬰兒者'"就在那裡放下嬰兒,又快速上樓坐下。這裡以為是自己兒子而抱他人的孩子如執取五蘊為"我"和"我的",認出"這是他人的孩子"如依三相認出"非我,非我所",慚愧如怖畏現起,四處張望如欲解脫智,在那裡放下嬰兒如隨順,放下站在街上時如姓習,上樓如道,上去坐下如果。 796"飢渴冷熱和 黑暗毒藥共"這六個譬喻是為顯示出起趣向觀者趨向傾向出世間法而說。如被飢餓征服的極餓者希求美味的食物,同樣被輪迴飢渴打擊的修行者希求不死味的身至念食物。 如口乾渴的人希求具多種成分的飲料,同樣被輪迴渴打擊的修行者希求聖八支道飲料。 如被冷觸的人希求熱,同樣被輪迴愛冷觸的修行者希求燒煩惱的道火。 如被熱觸的人希求冷,同樣被輪迴十一火燒的修行者希求息滅十一火的涅槃。 如被黑暗覆的人希求光明,同樣被無明黑暗覆圍的修行者希求智光道修。 如被毒觸的人希求解毒藥,同樣被煩惱毒觸的修行者希求滌煩惱毒的不死藥涅槃。因此說"如是知見者對三有...九有情居的心退縮、畏避、轉回不舒張。生起舍或厭逆。如蓮葉稍傾斜"等一切應如前說知道。

1. 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.

1. 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.

2. Dutiyattheravāde pana yato yato samāpattito vuṭṭhāya ye ye samāpattidhamme sammasitvā maggo nibbattito hoti, taṃtaṃsamāpattisadisova hoti. Tatrāpi ca vipassanāniyamo vuttanayeneva veditabbo.

3. 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.至此他稱為退隱行者,關於這點說： "退隱行比丘， 親近寂靜座， 說他得和合， 未顯自於有。" 如此這行舍智決定修行者為退隱行者后,進一步也決定聖道的覺支、道支、禪支、行道、解脫的差別。有些長老說基礎禪定決定覺支、道支、禪支的差別。有些說作為觀的所緣的諸蘊決定。有些說個人傾向決定。在他們的說法中,應知這前分出起趣向觀就決定。 798.這裡是次第說—依觀的決定,純觀行者生起的道,得定者不以禪為基礎生起的道,以初禪為基礎思維雜行生起的道都是初禪性。一切有七覺支、八道支、五禪支。因為他們的前分觀或與喜俱或與舍俱,到出起時達到行舍狀態而與喜俱。在五分法中以二、三、四禪為基礎生起的諸道中,禪依次是四支、三支、二支。但一切有七道支。第四有六覺支。這差別由基礎禪定決定和觀決定。因為他們的前分觀也或與喜俱或與舍俱。出起趣向只與喜俱。但在以第五禪為基礎生起的道中,以舍和一境性有二禪支,覺支和道支有六和七。這差別也依兩種決定。因為在這方法中前分觀或與喜俱或與舍俱。出起趣向只與舍俱。以無色禪為基礎生起的諸道也是此方法。如此從基礎禪出起思維任何諸行而生起的道,在近處出起的定使它與自己相似,如地色對蜥蜴色。 799.在第二長老說中,從任何定出起思維任何定法而生起的道,就與那定相似。這裡也應如所說方法知道觀的決定。 800.在第三長老說中,隨各自傾向以任何禪為基礎思維任何禪法而生起的道,就與那禪相似。但無基礎禪或所思維禪,僅以傾向不能成就它。這義應以難陀教誡經說明。這裡也應如所說方法知道觀的決定。如此應知行舍如何決定覺支、道支、禪支。

1. 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.

1. 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.

1. 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.如果他最初制伏煩惱時以苦難和加功用而制伏,稱為苦行道。相反則為樂行道。制伏煩惱后緩慢地作觀住期和道的顯現稱為遲通達。相反則為速通達。如此這行舍住在來處而給予自己的道命名。因此道得四個名稱。 這行道對某比丘各有不同,對某比丘在四道中都一樣。但諸佛的四道都是樂行道和速通達。法將也是如此。大目犍連長老的第一道是樂行道速通達,上面三道是苦行道遲通達。如行道,增上也對某比丘在四道中各有不同,對某比丘在四道中都一樣。如此行舍決定行道的差別。如何決定解脫的差別,已如前說。 802.又道由五個原因得名:以自性、以對治、以功德、以所緣、以所來。如果行舍思維諸行為無常而出起,以無相解脫而解脫。如果思維為苦而出起,以無愿解脫而解脫。如果思維為無我而出起,以空解脫而解脫。這是以自性為名。 因為這由無常隨觀分析諸行的密集而捨棄常相、堅固相、恒常相而來,所以無相。由苦隨觀捨棄樂想、干竭意願欲求而來,所以無愿。由無我隨觀捨棄我、眾生、人想而見諸行為空,所以空,這是以對治為名。 又這因空離貪等故為空,因無色相等或貪相等故為無相,因無貪意願等故為無愿,這是以功德為名。 這因以空、無相、無愿的涅槃為所緣,所以說為空、無相、無愿。這是以所緣為名。 803.所來有二種:觀所來和道所來。其中在道得觀所來,在果得道所來。無我隨觀名為空,空觀的道為空,無常隨觀名為無相,無相觀的道為無相。但這名稱不在論藏得到,在經藏得到。他們說在那裡姓習智以無相涅槃為所緣成為無相名,自己住在所來處而給予道命名。因此道說為無相。但以道所來果為無相是合理的。苦隨觀因干竭諸行中的意願而來名為無愿,無愿觀的道為無愿,無愿道的果為無愿。如此觀給予道自己的名稱,道給予果,這是以所來為名。如此這行舍決定解脫的差別。 行舍智已結束。 隨順智之說。

1. 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.對他修習、修培、多作那行舍智時,生起更強的勝解信,精進善策勵,念善建立,心善等持,生起更銳利的行舍。對他"現在道將生起"的行舍思維諸行為無常或苦或無我後進入有分。有分之後依行舍所作方法以諸行為無常或苦或無我為所緣生起意門轉向。然後轉有分后,在那個唯作心之後,連續不間斷的心相續同樣以諸行為所緣生起第一速行心,稱為遍作。其後同樣以諸行為所緣生起第二速行心,稱為近行。其後也同樣以諸行為所緣生起第三速行心,稱為隨順。這是它們各自的名稱。 但不分別地,這三種也可以說為修習、遍作、近行或隨順。什麼的隨順?前分和後分的。因為它隨順前面八觀智的如實作用,和上面三十七菩提分法。因為它依無常相等而緣諸行轉起,"對有生滅的諸法生滅智見生滅"和"對有壞的壞隨觀見壞"和"對有怖的怖畏現起現為怖"和"對有過患的過患隨觀見過患"和"對應厭離的厭離智生厭離"和"對應舍的欲解智生欲舍"和"對應審察的審察智已審察"和"對應舍的行舍已舍",彷彿在說義理般隨順這八智的如實作用,和上面三十七菩提分法,因為以那修習能達到。 如公正的國王坐在裁判處聽聞法官大臣們的判決,捨棄不公而保持中立,隨喜說"應如是",隨順他們的判決和古老的王法,應知這也是如此圓滿。因為隨順智如國王,八智如八位法官大臣,三十七菩提分如古老王法。其中如國王說"應如是"而隨順法官們的判決和王法,如是這依無常等而緣諸行生起者隨順八智的如實作用,和上面三十七菩提分法。因此說為諦隨順智。 隨順智已結束。 出起趣向觀之說。

1. 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.

1. Ñāṇadassanavisuddhiniddeso

Paṭhamamaggañāṇakathā

805.這隨順智是以諸行為所緣的出起趣向觀的終點。但一切姓習智是出起趣向觀的終點。現在爲了不迷惑那出起趣向觀,應知這經典對照。 即是: 這出起趣向觀在六處分別經中說"依不執著,緣不執著,你們應捨棄、應超越那一性依一性的舍"而如此說為不執著。 在蛇喻經中說"厭離而離染,由離染而解脫"而如此說為厭離。 在須深經中說"須深,先是法住智,后是涅槃智"而如此說為法住智。 在波吒波陀經中說"波吒波陀,想先生起,後生智"而如此說為想頂。 在十上經中說"行道智見清凈是清凈勝支"而如此說為清凈勝支。 在無礙解道中說"欲解和審察隨觀和行舍,這些法義一而文異"而如此說為三名。 在發趣論中說"隨順是姓習的,隨順是清凈的"而如此說為三名。 在車喻經中說"朋友,是否爲了行道智見清凈而修梵行於世尊"而如此說為行道智見清凈。 牟尼以多名稱,贊說此觀智, 出起趣向寂,清凈而觀察。 欲出輪迴苦,泥坑大怖畏, 具慧當常作,於此瑜伽修。 如是為善人歡喜而造清凈道論 慧修習品中 行道智見清凈釋名 第二十一品。 第二十二 智見清凈釋 初道智之說。

1. 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.

1. 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.此後是姓習智,它因是道的轉向處既不屬於行道智見清凈也不屬於智見清凈,是中間不可言說的。但因落入觀之流而歸為觀。在預流道、一來道、不還道、阿羅漢道這四道中的智稱為智見清凈。 其中首先欲成就初道智者沒有什麼其他應做。因為他應做的,在生起以隨順為終的觀時已做。但對這樣生起隨順智者,當由那三隨順智隨自力量消除粗重的遮蔽諦的黑暗后,心不趣入、不安住、不勝解、不粘著、不執著、不繫縛一切行。如水從蓮葉退縮、畏避、轉回。一切相所緣和一切轉起所緣都現為障礙。當對他一切相轉起所緣現為障礙時,在隨順智修習終時,以無相、無轉起、無行、滅、涅槃為所緣,超越凡夫種姓、凡夫稱號、凡夫地,進入聖者種姓、聖者稱號、聖者地,成為涅槃所緣的初轉向、初思維、初作意,以無間、等無間、修習、親依止、無有、離去六種行相成就緣性,達到頂點,成為觀頂,不再返回地生起姓習智。 關於這說:"如何在外出起轉起中的慧是姓習智?克服生起故姓習。克服轉起...乃至...憂惱故姓習。克服外諸行相故姓習。趣入不生故姓習。趣入不轉起...乃至...不憂惱、滅、涅槃故姓習。克服生起而趣入不生故姓習"等一切應詳說。 807.這裡以一個譬喻說明隨順姓習雖在一轉向一路轉起而在不同所緣轉起的方式-如欲渡過大水道住立彼岸的人迅速奔跑,抓住繫在此岸樹枝的繩或杖跳躍,身體傾向趣向彼岸,到達彼岸上部後放開它,顫動著落在彼岸漸漸站立,如是這修行者也欲住立在有、生、趣、住、居處的彼岸的涅槃,以生滅隨觀等迅速奔跑,抓住繫在自體樹枝的色繩或受等任一杖以隨順轉向為無常或苦或無我,不放開它以第一隨順心跳躍,以第二如身體傾向趣向彼岸般心傾向趣向涅槃,以第三如到達彼岸上部般接近現在應得的涅槃,以那心的滅放開那行所緣,以姓習心落在無行的彼岸涅槃。但在一所緣未得修習,如那人顫動般還未善住立,然後以道智而住立。

1. 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.

1. 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.

2. 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

1. Imassa pana ñāṇassa anantaraṃ tasseva vipākabhūtāni dve tīṇi vā phalacittāni uppajjanti. Anantaravipākattāyeva hi lokuttarakusalānaṃ 『『samādhimānantarikaññamāhū』』ti (khu. pā.

808.其中隨順能驅除遮蔽諦的煩惱暗,不能以涅槃為所緣。姓習只能以涅槃為所緣,不能驅除遮蔽諦的暗。這裡有個譬喻-據說有個眼明的人"我要知道星宿的位置"而在夜間出來往上看要見月亮,因被云遮蔽月亮不顯現。然後一個風起來摧散粗云。另一個[摧散]中等[云],另一個[摧散]細云。然後他在無雲的天空見到月亮知道星宿的位置。 其中三種云如遮蔽諦的粗中細煩惱暗,三種風如三隨順心,眼明的人如姓習智,月亮如涅槃,每個風依次摧散云如每個隨順心驅除遮蔽諦的暗,在無雲天空那人見清凈月亮如在除遮蔽諦暗姓習智見清凈涅槃。 如三風只能摧散遮月云,不能見月亮,如是隨順只能驅除遮蔽諦暗,不能見涅槃。如那人只能見月亮,不能摧散云,如是姓習智只能見涅槃,不能驅除煩惱暗。因此說它是道的轉向。因為它雖不轉向而住在轉向處,給予"如是生起"的道的想而滅去。道也不放開它給予的想,以無間相續力續于那智,生起時刺破、破壞從未被刺破、從未被破壞的貪蘊、瞋蘊、癡蘊。 809.這裡有個譬喻-據說有個射手令人在八牛聲遠處立百板,以布纏面執箭站在車輪上。另一人轉動車輪,當板對著射手時以杖給予相。射手不放開杖相就射箭穿透百板。其中杖相如姓習智,射手如道智。如射手不放開杖相穿透百板,如是道智不放開姓習智給予的想,以涅槃為所緣刺破、破壞從未被刺破、從未被破壞的貪瞋癡蘊。 810.這道不僅作刺破貪蘊等,也干竭無始輪迴的苦海,關閉一切惡趣門,作七聖財顯現,舍斷八邪道,平息一切怨畏,引導到正等覺者的親生子境界,令得其他無數百利益。如此與有給予多種利益的預流道相應的智是預流道之智。 初道智已結束。 預流者人之說。 811.在此智後生起兩三個作為它的異熟的果心。因為出世間善的無間異熟說"稱為定的無間果"

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.

1. 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

1. 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"緩慢達到煩惱滅盡的無間"等說。有些說一、二、三或四個果心,那不應取。 因為在隨順修習終時生起姓習智。因此以最終限度應有二隨順心。因為一不得修習緣,一轉向路最多七心。因此對誰二隨順,對他第三姓習第四道心三果心。對誰三隨順,對他第四姓習第五道心二果心。因此說"生起二三個果心"。 有些說對誰四隨順,對他第五姓習第六道心一果心,但因為第四或第五入定,不超過那以近有分而被駁斥。因此不應真實接受。 812.至此他稱為預流者,是第二聖者。即使極放逸也在天人中流轉七次能作苦的終盡。在果終了時他的心入有分,然後斷有分生起意門轉向為觀察道,它滅時次第七道觀察速行。再入有分后同樣方法生起轉向等為觀察果等。以它們生起他觀察道、觀察果、觀察已斷煩惱、觀察餘下煩惱、觀察涅槃。 因為他"我確實由此道來"而觀察道,然後"這是我得的利益"而觀察果。然後"這些煩惱為我所斷"而觀察已斷煩惱。然後"這些煩惱為我餘下"而觀察應由上三道斷的煩惱。最後"這法為我所緣通達"而觀察甘露涅槃。如是預流聖弟子有五觀察。如預流者,一來不還者也如是。但阿羅漢沒有餘下煩惱觀察。如是一切共十九觀察。 這只是最勝限度。因為已斷餘下煩惱觀察有學也或有或無。因為沒有那觀察故摩訶男問世尊"我內在未斷何法,以它有時貪法佔據我心而住"等一切應詳知。 第二道智之說。 813.如是觀察后這預流聖弟子就在那座上,或於后時為使欲貪瞋恚微薄作第二地的證得。他集合諸根力覺支,以智揉搓、翻轉那色受想行識等諸行為無常苦無我,進入觀路。對如是行道者如說方法在行舍終時以一轉向生起隨順姓習智后,在姓習後生起一來道。與它相應的智是一來道之智。 第二智已結束。 第三道智之說。

1. 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

1. 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

1. 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

1. Idāni imissāyeva catuñāṇāya ñāṇadassanavisuddhiyā ānubhāvavijānanatthaṃ –

Paripuṇṇabodhipakkhiya, bhāvo vuṭṭhānabalasamāyogo;

Ye yena pahātabbā, dhammā tesaṃ pahānañca.

Kiccāni pariññādīni, yāni vuttāni abhisamayakāle;

Tāni ca yathāsabhāvena, jānitabbāni sabbānīti.

1. 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.這智后也如說方法應知果心。至此他稱為一來者,是第四聖者,只來此世一次能作苦的終盡。此後觀察如說方法。 如是觀察后這一來聖弟子就在那座上,或於后時為無餘斷欲貪瞋恚作第三地的證得。他和合諸根力覺支,以智揉搓、翻轉那諸行為無常苦無我,進入觀路。對如是行道者如說方法在行舍終時以一轉向生起隨順姓習智后,在姓習後生起不還道,與它相應的智是不還道之智。 第三智已結束。 第四道智之說。 815.這智后也如說方法應知果心。至此他稱為不還者,是第六聖者,化生,在那裡般涅槃,不還法,以結生不再來此世。此後觀察如說方法。 如是觀察后這不還聖弟子就在那座上,或於后時為無餘斷色貪無色貪慢掉舉無明作第四地的證得。他和合諸根力覺支,以智揉搓、翻轉那諸行為無常苦無我,進入觀路。對如是行道者如說方法在行舍終時以一轉向生起隨順姓習智后,在姓習後生起阿羅漢道,與它相應的智是阿羅漢道之智。 第四智已結束。 阿羅漢人之說。 816.這智后也如說方法應知果心。至此他稱為阿羅漢,是第八聖者,大漏盡者,持最後身,放下重擔,達自利,盡有結,以正智解脫,是天人世間最上應供。 如是說"預流道一來道不還道阿羅漢道,在這四道中的智稱為智見清凈",這是關於以此次第應得的四智而說。 菩提分之說。 817.現在爲了了知這四智的智見清凈的威力- 圓滿菩提分,出起力相應, 應由何所斷,諸法及其斷。 遍知等作用,如已說現觀, 皆應如實知,其本性一切。 818.其中圓滿菩提分是菩提分的圓滿。四念處、四正勤、四神足、五根、五力、七覺支、八聖道支,這三十七法因是以覺為義而得菩提之名的聖道之分而稱為菩提分。在分即是住在幫助。

1. 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.

2. 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.

3. 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.

4. Assaddhiyakosajjapamādavikkhepasammohānaṃ abhibhavanato abhibhavanasaṅkhātena adhipatiyaṭṭhena indriyaṃ. Assaddhiyādīhi ca anabhibhavanīyato akampiyaṭṭhena balaṃ. Tadubhayampi saddhādivasena pañcavidhaṃ hoti, tasmā pañcindriyāni pañca balānīti vuccanti.

5. Bujjhanakasattassa pana aṅgabhāvena satiādayo satta bojjhaṅgā. Niyyānikaṭṭhena ca sammādiṭṭhiādayo aṭṭha maggaṅgā honti. Tena vuttaṃ 『『satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo』』ti.

6. 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.在各種所緣跳入、趣入而現起為住立。念即住立爲念住。它在身受心法中以取無凈、苦、無常、無我相,以成就斷凈想、樂想、常想、我想作用的方式而轉起成為四種。因此說為四念住。 820.以此努力為勤。善勤為正勤。或以此正確努力為正勤。或它是善的因離煩惱醜惡,且因產生利益安樂而引生最上故,且因為勤的原因故為正勤。這是精進的別名。它成就已生未生不善的斷除不生作用和未生已生善的生起住立作用而成為四種,因此說為四正勤。 821.如前說以成就義為神通。以與它相應的前導義,以是果之義,以是前分因之義而是神通之足為神足。它以欲等成為四種,因此說為四神足。如說:"四神足是欲神足、心神足、精進神足、觀神足"。這些只是出世間。但世間也如說"諸比丘,若以欲為主而得定,得心一境性。這稱為欲定"等,是以欲等為主而得的法。 822.因征服不信、懈怠、放逸、散亂、愚癡,以稱為征服的增上義為根。因不被不信等征服,以不動義為力。兩者都以信等成為五種,因此說為五根五力。 823.以是覺者支分故念等為七覺支。以出離義故正見等為八道支。因此說"七覺支八聖道支"。 824.如是這三十七菩提分法在前分世間觀轉起時,以十四種觀身者有身隨觀念住,以九種觀受者有受隨觀念住,以十六種觀心者有心隨觀念住,以五種觀法者有法隨觀念住。在此生中見他人生起前所未生的不善時,"如是行者生此,我不如是行則此不生於我",為它不生而努力時是第一正勤。見自己現行的不善而為斷它努力時是第二。在此生中為生起前所未生的禪或觀而努力是第三。已生起者如何不退沒,如是再再生起是第四正勤。以欲為首而生善時是欲神足。離妄語時是正語,如是在不同心中可得。但在這四智生起時在一心中可得。在果剎那除四正勤外餘三十三可得。

1. Evaṃ ekacitte labbhamānesu cetesu ekāva nibbānārammaṇā sati kāyādīsu subhasaññādippahānakiccasādhanavasena cattāro satipaṭṭhānāti vuccati. Ekameva ca vīriyaṃ anuppannānaṃ anuppādādikiccasādhanavasena cattāro sammappadhānāti vuccati. Sesesu pana hāpanavaḍḍhanaṃ natthi.

2. 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這些中，唯一緣涅槃的念以成就斷身等中凈想等作用的方式而說為四念住。唯一的精進以成就未生不生等作用的方式而說為四正勤。但在其餘中沒有增減。 826.又其中- 九為一種一，二種及四五， 八種與九種，如是成六種。 九為一種是：欲、心、喜、輕安、舍、尋、語、業、命，這九隻是欲神足等一種，不屬其他部分。一為二種是：信住于根力二種。而四五種是：而另一住於四種，另一住於五種之義。其中定一種住于根、力、覺支、道支四種。慧以那四種和神足部分而五種。八種與九種是：另一住於八種，一住於九種之義。念以四念住、根、力、覺支、道支住於八種。精進以四正勤、神足、根、力、覺支、道支住於九種。如是- 這等菩提分，未雜唯十四， 部分有七種，差別三十七。 成就自作用，以及自性說， 一切于聖道，生時而共生。 如是這裡首先應知圓滿菩提分。 出起力相應之說。 827.出起力相應是出起和力相應。因為世間觀因緣相所緣和因不斷盡轉起之因的集而既不從相也不從轉起出起。姓習智因不斷盡集而不從轉起出起。但因涅槃所緣而從相出起，故是一分出起。因此說："在外出起轉起中的慧是姓習智"。如是"從生轉出趣入不生故姓習，從轉起轉出"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).

1. 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

一切應知。但這四智因無相所緣而從相出起,因斷盡集而從轉起出起,故是雙出起。 因此說: "如何在雙出起轉起中的慧是道智? 在預流道剎那以見義的正見從邪見出起,從隨順它的煩惱和蘊出起,從外一切相出起。因此說在雙出起轉起中的慧是道智。以安立義的正思維從邪思維...乃至...以攝持義的正語從邪語。以等起義的正業。以清凈義的正命。以精進義的正精進。以現起義的正念。以不散亂義的正定從邪定出起,從隨順它的煩惱和蘊出起,從外一切相出起。因此說'在雙出起轉起中的慧是道智'。 在一來道剎那以見義的正見...乃至...以不散亂義的正定從粗欲貪結、瞋恚結、粗欲貪隨眠、瞋恚隨眠出起...乃至...。 在不還道剎那以見義的正見...乃至...以不散亂義的正定從隨俱欲貪結、瞋恚結、隨俱欲貪隨眠、瞋恚隨眠出起...乃至...。 在阿羅漢道剎那以見義的正見...乃至...以不散亂義的正定從色貪、無色貪、慢、掉舉、無明、慢隨眠、有貪隨眠、無明隨眠出起,從隨順它的煩惱和蘊出起,從外一切相出起。因此說'在雙出起轉起中的慧是道智'"。 828.在修習世間八等至時止力增上。在修習無常隨觀等時觀力[增上]。但在聖道剎那那些法以相互不超越義雙運而轉起。因此在這四智中有雙力相應。如說: "對從掉舉俱行煩惱和蘊出起者,心一境性、不散亂、定以滅為所緣,對從無明俱行煩惱和蘊出起者,以隨觀義的觀以滅為所緣。如是以出起義止觀成一味,成雙運,相互不超越。因此說以出起義修雙運止觀"。 如是這裡應知出起力相應。 應斷法之斷之說。

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.應由何所斷諸法及其斷者，在這四智中應知何法由何智所斷，及其斷。因為它們如相應地作為斷結、煩惱、邪性、世法、慳、顛倒、結、不行、漏、暴流、軛、蓋、執取、取、隨眠、垢、不善業道、心生等諸法。 其中結是：因結合蘊與蘊、業與果、或眾生與苦而說色貪等十法。因為只要它們[在]，這些就不止息。其中色貪、無色貪、慢、掉舉、無明這五因結合上生蘊等而稱為上分結。有身見、疑、戒禁取、欲貪、瞋恚這五因結合下生蘊等而稱為下分結。 煩惱是：因自己污染及令相應法成為污染性而有貪、瞋、癡、慢、見、疑、昏沉、掉舉、無慚、無愧這十法。 邪性是：因邪轉起而有邪見、邪思維、邪語、邪業、邪命、邪精進、邪念、邪定這八法。或與邪解脫、邪智共十。 世法是：因世間轉起而有不止息法性而有得、不得、名聲、不名聲、樂、苦、毀、譽這八。這裡應知由因的假說而攝取以得等為事的隨順和以不得等為事的瞋恚為世法。 慳是：住處慳、眷屬慳、利養慳、法慳、稱讚慳，這在住處等以不堪他人共有的形態轉起的五慳。 顛倒是：即在無常、苦、無我、不凈事中以"常、樂、我、凈"如是轉起的想顛倒、心顛倒、見顛倒這三。 系是：因繫縛名身和色身而有貪等四。如是說它們為貪慾身繫、瞋恚身繫、戒禁取身繫、此實執取身繫。 不行是：以欲瞋癡畏不作應作、作不應作的別名。因聖者不應行故說為不行。 漏是：因所緣義從阿至種姓，從阿至有頂而流，或從不防護門如瓶孔水流，以恒流義，或因輪迴苦流義而是欲貪、有貪、邪見、無明的別名。 因在有海中拖曳義、難度義而也稱暴流，因不給予離所緣和離苦而稱為軛，也是它們的別名。 蓋是：因遮蔽、蓋覆、遮障心義而有欲貪等五。 執取是：因超越各法自性而以非實自性執取形態轉起而是邪見的別名。 取是：一切行相在緣起解說中說的欲取等四。 隨眠是：因有力義而說欲貪、瞋恚、慢、見、疑、有貪、無明七隨眠。因為它們有力故以再再生起欲貪等的因性而隨眠故稱隨眠。

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,因自己不凈及令他不凈而有貪、瞋、癡三。 不善業道是：因不善業性及作為惡趣之道而有殺生、不與取、欲邪行、妄語、兩舌、粗語、雜穢語、貪婪、瞋恚、邪見這十。 不善心生是：貪根八、瞋根二、癡根二這十二。

1. 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.如是這等[智]如相應地作為斷這些結等諸法。如何?首先在結中,有身見、疑、戒禁取和導向惡趣的欲貪瞋恚這五法為第一智所斷,其餘欲貪瞋恚粗的為第二智所斷,細的為第三智所斷,色貪等五唯為第四智所斷。以後凡是我們不以"唯"字限定的,在那裡凡說"為上智所斷"的,應知它已被前智斷除導向惡趣等性而成為上智所斷。 在煩惱中,見疑為第一智所斷,瞋為第三智所斷,貪癡慢昏沉掉舉無慚無愧為第四智所斷。 在邪性中,邪見妄語邪業邪命這些為第一智所斷,邪思維兩舌粗語這些為第三智所斷,這裡應知只是思為語。雜穢語邪精進念定解脫智為第四智所斷。 在世法中,瞋為第三智所斷,隨順為第四智所斷,一些[說]對名聲和稱讚的隨順為第四智所斷。諸慳唯為第一智所斷。 在顛倒中,在無常[認為]常、在無我[認為]我的想心見顛倒,在苦[認為]樂、在不凈[認為]凈的見顛倒這些為第一智所斷,在不凈[認為]凈的想心顛倒為第三智所斷,在苦[認為]樂的想心顛倒為第四智所斷。 在系中,戒禁取此實執取身繫為第一智所斷,瞋恚身繫為第三智所斷,另一為第四智所斷。 不行唯為第一智所斷。 在漏中,見漏為第一智所斷,欲漏為第三智所斷,其餘二為第四智所斷。在暴流軛中也是這方法。 在蓋中,疑蓋為第一智所斷,欲貪瞋恚惡作三為第三智所斷,昏沉睡眠掉舉為第四智所斷。 執取唯為第一智所斷。 在取中,因一切世間法以事欲為欲而來故色無色貪也落入欲取,因此它為第四智所斷,其餘為第一智所斷。 在隨眠中,見疑隨眠唯為第一智所斷,欲貪瞋恚隨眠為第三智所斷,慢有貪無明隨眠為第四智所斷。 在垢中,瞋垢為第三智所斷,其餘為第四智所斷。 在不善業道中,殺生不與取邪行妄語邪見這些為第一智所斷,兩舌粗語瞋恚三為第三智所斷,雜穢語貪婪為第四智所斷。 在不善心生中,四個邪見相應和疑相應五唯為第一智所斷,二個瞋恚相應為第三智所斷,其餘為第四智所斷。 凡是為何所斷,即名為應由它所斷。因此說"如是這等[智]如相應地作為斷這些結等諸法"。

1. 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).

1. Etena kiṃ dīpitaṃ hoti? Bhūmiladdhānaṃ kilesānaṃ pahānaṃ dīpitaṃ hoti. Bhūmiladdhā pana kiṃ atītānāgatā udāhu paccuppannāti. Bhūmiladdhuppannā eva nāma te.

2. 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.那麼這些[智]是斷過去未來這些法還是現在?這裡首先如果[斷]過去未來,則努力成為無果。為什麼?因為應斷的不存在。如果[斷]現在,如是也無果,因為應斷與努力俱存,且修道成為有污染,或煩惱成為不相應,而名為現在煩惱不與心不相應。這不是獨特的難問。因為在聖典中說"此斷煩惱,斷過去煩惱,斷未來煩惱,斷現在煩惱",又說"如果斷過去煩惱,則滅已滅,滅已滅,離已離,沒已沒。過去不存在者,斷它",而否定"不斷過去煩惱"。 如是說"如果斷未來煩惱,則斷未生,斷未有,斷未起,斷未現。未來不存在者,斷它",而否定"不斷未來煩惱"。 如是說"如果斷現在煩惱,則貪者斷貪,瞋者斷瞋,癡者斷癡,結縛者斷慢,執取者斷見,散亂者斷掉舉,未決定者斷疑,有力者斷隨眠。黑白法雙運而轉。修道成為有污染",而說"不斷過去煩惱,不斷未來,不斷現在煩惱",否定一切后,在問題結尾[問]"則無修道,無果證,無斷煩惱,無通達法",承認"非無修道...非無通達法"后,被問"如何?"說此- "譬如幼樹未生果,如果有人斬其根,它未生果即不生,未有即不有,未起即不起,未現即不現。如是生是因生是緣為煩惱生起,見生過患而心趣向不生,因心趣向不生,凡因所作緣煩惱應生者,未生即不生...未現即不現。如是因滅則苦滅。轉起是因...相是因...所作是因...因心趣向無所作,凡因所作緣煩惱應生者,未生即...未現即不現。如是因滅則苦滅。如是有修道,有果證,有斷煩惱,有通達法"。 832.這顯示什麼?顯示斷地得煩惱。但地得是過去未來還是現在?它們即名為地得生。 833.因為生以現起、已滅去、已作機會、地得義有多種差別。其中一切所謂具生住滅者名為現起生。受用所緣味而滅所謂已受用滅的善不善,未達生等三而滅所謂已滅去的其餘有為名為已滅去生。"凡是他那些過去所作業"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.

1. 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.

2. 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.

如是等方法所說的業雖是過去,因阻止別的異熟而為自己異熟作機會而住,以及如是已作機會的異熟雖未生,因在如是已作機會時必定生起,名為已作機會生。在諸地中未斷的不善名為地得生。 834.這裡應知地與地得的差別。地即是觀的所緣三界五蘊。名地得是在那些蘊中應生的煩惱種。因為它得那地,故說名地得,而它不是依所緣。因為依所緣即使遍知過去未來及漏盡者的蘊,煩惱也生起,如索雷雅長者、難陀學童等對大迦旃延、蓮華色等的蘊。如果它名為地得,因它不可斷故無人能斷有根。但應知依事為地得。因為在觀未遍知的蘊生起處,從生起開始輪迴根煩惱種即隨眠於它們。應知以未斷義名為地得。 835.其中誰對哪些蘊中以未斷義隨眠煩惱,對他那些蘊即是那些煩惱的事,不是屬於他人的蘊。對過去蘊中未斷隨眠的煩惱,過去蘊即是事,不是其他。這方法在未來等中[也一樣]。如是對欲界蘊中未斷隨眠的煩惱,欲界蘊即是事,不是其他。這方法在色無色界中[也一樣]。但在預流等中凡任何聖者以那道斷蘊中那輪迴根煩惱種,對他那些蘊作為已斷那些輪迴根煩惱的事不得稱為地。因凡夫未斷一切輪迴根煩惱,所作任何業是善或不善。如是對他因業煩惱緣而輪迴轉起。他這輪迴根不應說唯在色蘊中,不在受蘊等中;或唯在識蘊中,不在色蘊等中。為什麼?因無差別地隨眠於五蘊中。

1. 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.

1. 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.

2. 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?如地味等在樹中。如大樹住立於地面,依地味水味,緣此以根、干、枝、小枝、新芽、葉、花、果增長,充滿虛空,直至劫末以種子相續傳承樹系而住立時,不應說那地味等唯在根中,不在乾等中...乃至...或唯在果中,不在根等中。為什麼?因為無差別地遍及一切根等中。 但如有人厭惡那樹的花果等,在四方敲入名為蛙刺的毒刺,那樹被那毒觸所觸,因地味水味已盡而至少生法性,不能再生相續。如是厭惡蘊轉起的善男子,如那人在四方給樹下毒一樣,在自相續中開始修四道。那時他的蘊相續被那四道毒觸所觸,因一切輪迴根煩惱已盡而成為僅有作用性的一切業種類如身業等,來至將來不生再有法性,不能生起後有相續。僅以最後識滅而如無薪之火無取般般涅槃。如是應知地與地得的差別。 837.又有現行、所緣執取、未鎮伏、未斷除等四種生。其中唯現起生是現行生。眼等在所緣現前之前雖未生煩惱種,但因所緣已被執取,后必定生起,故說為所緣執取生,如在迦利亞尼村乞食的大帝須長老見異性色而生煩惱種。未被止觀任一鎮伏的煩惱種雖未上升心相續,因無遮止生起的因,名為未鎮伏生。雖被止觀鎮伏但因未被聖道斷除而未超越生法性,說為未斷除生,如空中行走具八定的長老聞採摘花園中開花樹下花的女人以甜美聲音唱歌而生煩惱種。應知這三種所緣執取、未鎮伏、未斷除生即攝入地得中。 838.如是在所說差別生中,凡這現起、已滅去、已作機會、現行等四種生,因非道所斷故不應為任何智所斷。但這地得、所緣執取、未鎮伏、未斷除等生,因那那世間出世間智生起而破壞它的生性,故一切都應斷。如是這裡應知何法為何所斷及其斷。 遍知等作用之說

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.

1. 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.

2. 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.作用為遍知等,如說在現觀時; 這一切都應知,依它們的自性。 因為在四智的聖諦現觀時,對每一[智]在一剎那[有]遍知、斷、證、修這些遍知等四作用,應依自性了知它們。因為古人說- "如燈在一剎那非前非後作四作用:燒芯、驅散黑暗、顯現光明、耗盡油,如是道智在一剎那非前非后現觀四諦:以遍知現觀現觀苦,以斷現觀現觀集,以修現觀現觀道,以證現觀現觀滅。說什麼?以滅為所緣而到達、見、通達四諦。" 也說"諸比丘,誰見苦,他也見苦集,也見苦滅,也見趣苦滅道",應知一切。 又說"具道者智,此智在苦,此智在苦集,此智在苦滅,此智在趣苦滅道"。 其中如燈燒芯,如是道智遍知苦。如驅散黑暗,如是斷集。如顯現光明,如是以俱生等緣性脩名為正思惟等法的道。如耗盡油,如是證煩惱耗盡的滅。如是應知譬喻的配合。 840.另一方法-如太陽升起時在一生起非前非後作四作用:照耀諸色、驅散黑暗、顯示光明、止息寒冷,如是道智...以證現觀現觀滅。這裡也如太陽照耀諸色,如是道智遍知苦。如驅散黑暗,如是斷集。如顯示光明,如是以俱生等緣性修道。如止息寒冷,如是證煩惱止息的滅。如是應知譬喻的配合。 841.另一方法-如船在一剎那非前非後作四作用:舍此岸、斷流、載物、達彼岸,如是道智...以證現觀現觀滅。這裡也如船舍此岸,如是道智遍知苦。如斷流,如是斷集。如載物,如是以俱生等緣性修道。如達彼岸,如是證名為彼岸的滅。如是應知譬喻的配合。

1. 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).

1. 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.如是在聖諦現觀時一剎那中以四作用轉起的智,以十六行相的如實義有四作用成為一通達。如說: "如何以如實義四作用成為一通達?以十六行相的如實義四作用成為一通達。苦的逼迫義、有為義、熱惱義、變易義是如實義。集的積集義、因緣義、結合義、障礙義是如實義。滅的出離義、遠離義、無為義、不死義是如實義。道的出去義、因義、見義、增上義是如實義。以這十六行相的如實義四諦成為一攝。凡一攝者,它是一性。凡一性者,它由一智通達,故四諦成為一通達。" 843.其中或有[問]當苦等還有其他如病癰等義時,那為什麼只說四?這裡我們說,因通過見其他諦而顯明。因為以"其中什麼是苦智?緣苦而生起的慧了知"等方法也說以一一諦所緣的諦智。以"諸比丘,誰見苦,他也見集"等[說];

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

1. 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.

1. 『『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)方法以一諦為所緣而在其餘[諦]中也說由作用成就。 其中當以一一諦為所緣時,首先通過見集,雖然苦本性上是以逼迫為相,因它被以積集為相的集所積集、有為、堆積,故它的有為義顯明。又因道是除煩惱熱惱的清涼,故通過見道它的熱惱義顯明,如具壽難陀見天女后善達利亞的不美。對不變易法的滅的見,它的變易義顯明,這裡無須說。 如是集雖本性上以積集為相,通過見苦顯明因緣義,如見不適食所生病顯明食為病因。通過見為離系的滅[顯明]結合義。通過見為出去的道[顯明]障礙義。 如是滅雖以出離為相,通過見為不遠離的集顯明遠離義。通過見道[顯明]無為義,因為在無始輪迴中未曾見道,它也因有緣而是有為,故無緣法的無為性極為明顯。通過見苦顯明它的不死義,因苦是毒,涅槃是不死。 如是道雖以出去為相,通過見集顯明因義:"這不是得涅槃的因,這是因"。通過見滅[顯明]見義,如見極細色者"我眼清凈"顯明眼的清凈性。通過見苦[顯明]增上義,如見多病苦惱貧人顯明王者的尊貴。如是這裡因以自相義一一[顯明],又以見其他諦一一顯明其他三義,故說一一有四義。但在道剎那,一切這些義由一個在苦等中有四作用的智得通達。對那些主張不同現觀的人,答案已在論藏《論事》中說過。 遍知等差別之說 844.現在對所說的遍知等四作用- 遍知有三種,如是斷與證也; 修被認為二種,其中應知抉擇。 845.遍知有三種即:知遍知、度遍知、斷遍知,如是遍知有三種。其中如"現知慧以知義為智"如是列舉后,略說"凡諸法被現知,彼諸法被知",如"諸比丘,一切應現知。諸比丘,什麼是一切應現知?諸比丘,眼應現知"等方法廣說名為知遍知。其特有地是了知有緣名色。 846.又如"遍知慧以度義為智"如是列舉后,略說"凡諸法被遍知,彼諸法被度",如"諸比丘,一切應遍知。諸比丘,什麼是一切應遍知?諸比丘,眼應遍知"等;

1.21) nayena vitthārato vuttā tīraṇapariññā nāma. Tassā kalāpasammasanato paṭṭhāya aniccaṃ dukkhamanattāti tīraṇavasena pavattamānāya yāva anulomā āveṇikā bhūmi.

1. 『『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.

1. 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)方法廣說名為度遍知。其特有地是從聚合觀察開始,以無常、苦、無我而度的方式轉起直至隨順。 847.又如"斷慧以捨棄義為智"如是列舉后,略說"凡諸法被斷,彼諸法被舍",廣說"以無常隨觀斷常想"等方法轉起的斷遍知。其地從壞隨觀開始直至道智,這裡意指此義。 或因知、度遍知也是為此義,又因所斷諸法必定被知且被度,故應知三遍知以此方式都是道智的作用。 848.如是斷也即:斷也如遍知一樣有鎮伏斷、彼分斷、斷絕斷三種。其中如以投入有水草的水中的瓶[鎮伏]水草,以彼彼世間定鎮伏蓋等對治法,這名為鎮伏斷。但在聖典中說"修初禪者鎮伏斷諸蓋",只說鎮伏諸蓋,應知說這是因它明顯。因為諸蓋在禪前後不會突然覆蓋心,尋等只在入定剎那[消失]。故諸蓋的鎮伏明顯。 849.但如夜間以點亮的燈破除黑暗,以彼彼觀的支分智以對治方式斷彼彼應斷法,這名為彼分斷。即是:首先以名色差別[斷]有身見。以緣攝受[斷]無因邪因見及疑垢。以聚合觀察[斷]"我、我所"的聚合執取。以道非道決定[斷]對非道作

1. 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.

1. 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.

我來為您直譯這段巴利文： 850 在此，就如以無常隨觀等七種(觀法)來斷除常想等，這在壞隨觀中已經說過。 所謂壞隨觀，即是透過分解密集后，以滅盡義來觀察無常，如是見到滅盡的智。由此斷除密集想。 所謂衰隨觀 - "依所緣類推，二者統一定； 傾向於滅盡，是為衰相觀。" 如是所說，親眼見到及類推諸行的壞滅，而傾向於那等同於壞滅的滅盡，由此斷除精進。因為對於為何而精進，當觀察"他們是如此衰滅之法"時，心不傾向於精進。 變異隨觀即是依色七法等，超越種種界限后看到以其他方式運作。或者是見到已生起者以老和死兩種形式的變異，由此斷除恒常想。 無相隨觀即是無常隨觀，由此斷除常相。 無愿隨觀即是苦隨觀，由此斷除樂愿與樂求。 空隨觀即是無我隨觀，由此斷除"有我"的執著。 增上慧法觀即是 - "思察所緣境，並且觀壞滅； 空性之顯現，是為增上觀。" 如是所說，了知色等所緣，見到該所緣及緣于彼的心之壞滅，把握"唯有諸行壞滅，是諸行的死亡，再無其他任何存在"的空性而轉起的觀。由於它是增上的且是對諸法的觀察，故稱為增上慧法觀。由於透過此觀而善見無常實質與無我實質，因此斷除執取實質的執著。 如實智見即是把握具因緣的名色，由此斷除"我過去世是否存在"等方式以及"世界由主宰創造"等方式所生起的癡執。 過患隨觀即是依現起怖畏而生起的見到一切有等過患之智，由此斷除"看不到任何可執著"的執著處執著。 省察隨觀即是為解脫而尋求方法的省察智，由此斷除不省察。 還滅隨觀即是行舍與隨順。據說此時他的心如同蓮葉上的水珠般，從一切行聚中微退、回縮、轉離。因此由此斷除結合執著，即斷除欲結等煩惱執著、煩惱活動之意。如是應當詳細了知暫斷。但在聖典中只簡要說："對於修習通達分定者，以暫斷來斷除諸見。" 851 如同被雷電擊中的樹木一樣，以聖道智斷除結等諸法使其不再生起，這稱為斷除斷。關於這點說："對於修習導向滅盡的出世間道者，以斷除斷。"

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.

1. Paññābhāvanānisaṃsaniddeso

Ānisaṃsapakāsanā

我為您直譯這段巴利文： 1.24. 在這三種斷除中，這裡主要指的是斷除斷。然而，因為對那位瑜伽行者來說，前分的鎮伏斷和暫斷也是爲了同樣的目的，所以應當了知以此方式三種斷除都是道智的作用。就像殺死敵王而獲得王位者，即使是在此之前所做的一切，也都說是"這個那個都是國王所做"。 852 所謂證知也分為兩種：世間證知和出世間證知，而依見和修的差別又分為三種。其中，如"我得初禪，我精通初禪，初禪已被我證知"等方式所說的初禪等的觸證，稱為世間證知。觸證即是證得后以智觸親身接觸"這是我所證得"。正是基於這個意思，說"證知是觸證義的智慧"，並解釋說"凡是已證知的諸法，即是已觸證的諸法"。 又，即使未在自相續中生起，僅僅依不依他緣的智所了知的諸法，也是已證知。因此才說："諸比丘，一切應當證知。諸比丘，什麼是一切應當證知？諸比丘，眼應當證知"等。 又說："見色時證知；見受...乃至...見識時證知；見眼...乃至...見老死...乃至...見趣向不死的涅槃時證知。凡是已證知的諸法，即是已觸證的諸法。" 在初道剎那時見到涅槃是見證知。在其餘道剎那是修證知。這兩種都是這裡所指。因此應當了知依見和修而證知涅槃是此智的作用。 853 所說的兩種修習是指世間修習和出世間修習這兩種。其中，生起世間戒定慧，並以此熏習相續是世間修習。生起出世間［戒定慧］，並以此熏習相續是出世間修習。在這些中，這裡指的是出世間修習。因為這四種智生起出世間戒等，由於是它們的俱生緣等，並以它們熏習相續，所以出世間修習是它的作用。 如是 - "現觀時所說，了知等作用； 如其自性相，應當悉知解。" 至此 - "有慧人立戒，修習心與慧。" 如是爲了顯示以自相而說的修慧的方法，所說"圓滿作為根本的兩種清凈后，應當修習作為身體的五種清凈"，這已詳細解說。"如何修習"這個問題也已回答。 如是為善人歡喜而造的清凈道論 慧修習品中 智見清凈釋名 第二十二品 第二十三 慧修習利益釋 利益顯示

1. 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

1. 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.

1. 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.

1. 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?

2. Tattha kā phalasamāpattīti yā ariyaphalassa nirodhe appanā.

我來為您直譯這段巴利文： 854 關於所說"修慧有何利益"，我們來說明。這所謂的修慧有數百種利益。即使經過長時間也難以詳盡顯示其利益。但簡要而言，應當了知其利益是：破除種種煩惱、體驗聖果之味、能入滅盡定、成就應供養性等。 破除種種煩惱之說 855 其中，從辨別名色開始，依有身見等而說的破除種種煩惱，這是世間修慧的利益。在聖道剎那，依結等而說的破除種種煩惱，這應當了知是出世間修慧的利益。 "如雷霆巨勢，擊碎山巖石； 如大風引發，森林熊熊火。 如具光日輪，破除諸黑暗； 修習之智慧，破除煩惱網。 長夜所積聚，諸不利作者； 於此應了知，現見此利益。" 果定之說 856 體驗聖果之味不僅僅是破除煩惱，體驗聖果之味也是修慧的利益。所謂聖果是指從預流果等沙門果。它以兩種方式體驗其味：在道心路及在果定中運作。其中在道心路中的運作已經說過。 857 又，對於那些說"果僅僅是斷除結而已，沒有任何其他法"的人，爲了引導他們，也應當顯示這段經文："如何是功用寂止慧是果智？在預流道剎那，以見義的正見出離邪見，出離隨順的煩惱和諸蘊，出離外在的一切相。由於那功用寂止而生起正見，這是道的果"，應當詳述。 "四道是不攝［於世間］，四沙門果，這些法緣無量"，"廣大法與無量法為無間緣"等，這些也是在此的證明。 858 爲了顯示在果定中的運作，這是它的問答程式：什麼是果定？誰能入？誰不能入？為何入定？如何入定？如何安住？如何出定？什麼是果的無間？果是誰的無間？ 859 其中，什麼是果定？即是聖果在滅中的安止。

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).

1. 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.

1. 『『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.

我來為您直譯這段巴利文： 860 誰能入定，誰不能入定？一切凡夫都不能入定。為什麼？因為未證得。但一切聖者都能入定。為什麼？因為已證得。但上位者不能入下位果定，因為已由轉入他人位而寂止。下位者不能入上位果定，因為未證得。只能入各自的果定，這是這裡的結論。 有些人說："預流者和一來者不能入定，只有上面兩位能入定。"他們的理由是這些人圓滿修習定。這理由不成立，因為即使凡夫也能入自己所證得的世間定。何況在此何必考慮理由不理由。難道在聖典中不是說："什麼是依觀而生起的十種種姓法？為獲得預流道而超越生起、轉起...乃至...憂惱、外在諸行相是種姓。為入預流果定...為入一來道...乃至...為入阿羅漢果定...為入空住定...為入無相住定而超越生起...乃至...外在諸行相是種姓。"因此應當得出結論：一切聖者都能入各自的果定。 861 為什麼要入定？爲了現法樂住。如同國王享受王位之樂，天神享受天界之樂，同樣聖者爲了"我們要體驗聖出世間樂"，限定一段時間，在想入定的時刻入果定。 862 如何入定，如何安住，如何出定？首先以兩種方式入定：不作意涅槃以外的所緣，及作意涅槃。如所說："朋友，入無相心解脫有兩種條件：不作意一切相，及作意無相界。" 863 這是入定的次第。想要入果定的聖弟子應當獨處靜坐，以生滅等方式觀察諸行。當他次第修觀，在緣諸行的種姓智之後，心以果定方式安止於滅。在此由於傾向果定，即使有學也只生起果，不生起道。 有人說："預流者'我要入果定'而開始觀察后成為一來者。一來者也成為不還者。"對他們應當說："如此的話，不還者會成為阿羅漢，阿羅漢成為辟支佛，辟支佛成為佛。因此這是不對的，也被聖典所否定"，不應接受。但應接受這點：即使有學也只生起果，不生起道。如果他是以初禪道證得，則生起初禪果。如果是以第二禪等某一禪證得，則生起第二禪等某一禪果。如是為其入定。 864 由於說："朋友，無相心解脫的安住有三種條件：不作意一切相，作意無相界，及前行的決意"，所以它以三種方式安住。其中前行的決意是入定前的時限。因為決定"我將在某時出定"，所以直到那個時間到來之前都安住。如是為其安住。

1. 『『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?

1. 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.

我來為您直譯這段巴利文： 865 因說："朋友，無相心解脫的出定有兩種條件：作意一切相及不作意無相界"，所以它以兩種方式出定。其中"一切相"即是色相、受想行識相。雖然不會同時作意這一切，但這是就總括而說。因此，應當了知當作意有分的所緣時，就出果定，如是為其出定。 866 什麼是果的無間，果是誰的無間？首先，果的無間是果或有分。果則有是道的無間，有是果的無間，有是種姓的無間，有是非想非非想處的無間。其中在道心路中是道的無間，前前果的後後果是果的無間。在果定中前前是種姓的無間。這裡的種姓應當理解為隨順。因為在發趣論中說："阿羅漢的隨順是果定的無間緣。有學的隨順是果定的無間緣。"從滅盡定出定時的果是非想非非想處的無間。其中除了在道心路中生起的果，其餘一切都稱為依果定而轉起。如是以在道心路或在果定中生起的方式： "息滅憂惱，緣于不死，清凈殊妙； 遠離世欲，寂靜安泰，沙門勝果。 清凈具德，充滿樂味，無上聖果； 如同乳蜜，甘露妙味，歡喜盈滿。 智者修慧，證知此果，聖者無上； 故此體驗，聖果之味，為觀利益。" 滅盡定之說 867 能入滅盡定不僅僅是體驗聖果之味，這能入滅盡定也應當了知是此修慧的利益。 在此爲了闡明滅盡定有這些問題：什麼是滅盡定？誰能入？誰不能入？在哪裡入？為何入？如何入？如何安住？如何出定？出定者的心傾向什麼？死者與入定者有何差別？滅盡定是有為還是無為？是世間還是出世間？是完成還是未完成？ 868 其中，什麼是滅盡定？即是依次第滅而心心所法不活動。誰能入，誰不能入？一切凡夫、預流者、一來者及純觀的不還者、阿羅漢都不能入。但得八定的不還者和漏盡者能入。因為說："由於具足兩力，三種行的止息，十六種智行，九種定行的自在，是為滅盡定之智。"除了得八定的不還者和漏盡者外，其他人沒有這種成就。因此只有他們能入，其他人不能。

1. 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.

我來為您直譯這段巴利文： 869 這裡什麼是兩種力...乃至...什麼是自在？這裡我們沒什麼可說的。這一切在此攝頌的解釋中都已說過。如說： "兩種力即是止力和觀力。什麼是止力？出離行相的心一境性無散亂是止力。無恚行相的...光明想行相的...無散亂行相的...乃至...依舍遣隨觀入息的...依舍遣隨觀出息的心一境性無散亂是止力。以什麼義為止力？以初禪對諸蓋不動搖是止力。以第二禪對尋伺...乃至...以非想非非想處定對無所有處想不動搖是止力。對掉舉及俱掉舉煩惱和諸蘊不動搖、不震動、不搖動是止力。這是止力。 什麼是觀力？無常隨觀是觀力。苦隨觀...無我隨觀...厭離隨觀...離欲隨觀...滅隨觀...舍遣隨觀是觀力。對色的無常隨觀...乃至...對色的舍遣隨觀是觀力。對受...想...行...識...眼...乃至...對老死的無常隨觀。對老死的舍遣隨觀是觀力。以什麼義為觀力？以無常隨觀對常想不動搖是觀力。以苦隨觀對樂想不動搖...以無我隨觀對我想不動搖...以厭離隨觀對喜不動搖...以離欲隨觀對貪不動搖...以滅隨觀對集不動搖...以舍遣隨觀對取不動搖是觀力。對無明及俱無明煩惱和諸蘊不動搖、不震動、不搖動是觀力。這是觀力。 三種行的止息是什麼？入第二禪者，尋伺語行止息。入第四禪者，入出息身行止息。入想受滅定者，想與受的心行止息。這是三種行的止息。 什麼是十六種智行？無常隨觀是智行。苦...無我...厭離...離欲...滅...舍遣...還滅隨觀是智行。預流道是智行。預流果定是智行。一來道...乃至...阿羅漢果定是智行。這是十六種智行。 什麼是九種定行？初禪是定行。第二禪...乃至...非想非非想處定是定行。為獲得初禪的尋、伺、喜、樂、心一境性...乃至...為獲得非想非非想處定的尋、伺、喜、樂、心一境性。這是九種定行。

『『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).

1. 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.

我來為您直譯這段巴利文： "自在即是五種自在 - 轉向自在、入定自在、決意自在、出定自在、省察自在。對初禪在任何處所、任何時候、任何長短隨欲轉向，轉向時無遲滯，是為轉向自在。對初禪在任何處所、任何時候、任何長短隨欲入定，入定時無遲滯，是為入定自在...乃至...決意時...乃至...出定時...乃至...省察時無遲滯，是為省察自在。對第二禪...乃至...對非想非非想處定在任何處所、任何時候、任何長短隨欲轉向...乃至...省察時無遲滯，是為省察自在。這是五種自在。" 870 這裡"以十六種智行"是最上的說明。不還者則以十四種智行。如果這樣，為什麼一來者不能以十二種、預流者不能以十種？不能，因為障礙定的五種欲貪未斷。他們未斷除這個。因此止力不圓滿，當止力不圓滿時，應以兩力入滅盡定，由於力的缺乏而不能入定。但不還者已斷除這個，因此他力量圓滿。由於力量圓滿故能入。因此世尊說："從滅盡定出定時，非想非非想處善是果定的無間緣。"這在發趣論大論中是專指不還者從滅盡定出定而說的。 871 在何處入定？在五蘊有。為什麼？因為有次第定。在四蘊有中沒有初禪等的生起。因此不能在那裡入定。有些人說"因為沒有所依"。 872 為什麼入定？因厭倦諸行的轉起差別，欲求現法中成為無心者，"我們要達到滅盡即涅槃而樂住"而入定。 873 如何入定？依止觀而上進，做完預備工作后滅除非想非非想處，如是為其入定。只依止而上進者，到達非想非非想處定后就停止。只依觀而上進者，到達果定后就停止。依止觀兩者而上進，做完預備工作后滅除非想非非想處者，他能入定，這是這裡的概要。

1. 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.

1. 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.

我來為您直譯這段巴利文： 874 這是詳細說明：在此，比丘想要入滅盡定，做完飯食事務，洗凈手腳，在遠離處鋪設好的座位上結跏趺坐，保持身體正直，建立面前正念，他先入初禪后出定，以無常、苦、無我觀察其中諸行。 這觀有三種：遍取諸行觀、果定觀、滅盡定觀。其中遍取諸行觀，無論遲鈍或銳利，都是道的近因。果定觀則要銳利，如同修道。而滅盡定觀則不應太遲鈍也不應太銳利。因此他以不太遲鈍不太銳利的觀察那些諸行。 然後入第二禪后出定，同樣觀察其中諸行。然後第三禪...乃至...然後入識無邊處后出定，同樣觀察其中諸行。同樣入無所有處后出定，做四種預備工作：不礙各別所繫、等待僧團、等候佛陀召喚、限定時間。 875 其中不礙各別所繫是指：凡與此比丘不相連屬，作為各別所繫而存在的缽衣或床椅或住所或任何其他用具，應決意使它們不受擾動，不因火、水、風、盜賊、鼠等而損壞。 這是決意的方法："愿這個這個在七日之內不被火燒，不被水沖，不被風毀，不被盜賊偷，不被鼠等咬食。"如是決意后，七日中對它沒有任何危險。 若不決意，則會被火等損壞，如大龍長老的情況。據說長老去母優婆夷的村子托缽。優婆夷供養粥后請他坐在集會堂。長老坐下入滅盡定。當他坐著時，集會堂起火，其他比丘各自拿著自己的座位逃走。村民聚集看見長老說："懶惰沙門。"火燒盡草、竹、木后，環繞長老而立。人們用瓶取水來滅火，掃除灰燼，灑掃乾淨，散花致敬而立。長老依限定時間出定，見到他們說："我已被發現"，升入空中去琵瑙島。這是不礙各別所繫。 對於相連屬的內衣、外衣或所坐之座，不需要另外決意。依定力自然保護它，如具壽散耆婆的情況。也說過："具壽散耆婆的定遍滿神通，具壽舍利弗的定遍滿神通。"

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.

我來為您直譯這段巴利文： 876 等待僧團是指等候觀望僧團。意思是在這位比丘來之前不做僧團羯磨。這裡不是等待本身是預備工作，而是作意等待是預備工作。因此應當如是作意："如果在我入滅盡定七日期間，僧團想要做布薩等任何羯磨，在有比丘來召喚我之前，我就會出定。"如是入定者在那時就會出定。 若不如此做，僧團集合不見他，問"某某比丘在哪裡"，得知"入了滅盡定"后，僧團派遣某比丘說："去以僧團之名召喚他。"當那比丘站在聽聞範圍內說"賢友，僧團在等你"時，他就會出定。僧團的命令如此重要。因此應當作意這點而入定，以便自己會出定。 877 等候佛陀召喚，這裡也是作意等候召喚才是其工作。因此也應當如是作意："如果在我入滅盡定七日期間，世尊因事制定學處，或因某種因緣說法，在有人來召喚我之前，我就會出定。"如是入定者在那時就會出定。 若不如此做，世尊在僧團集合時不見他，問"某某比丘在哪裡"，得知"入了滅盡定"后，派遣某比丘說："去以我的名義召喚他。"當那比丘站在聽聞範圍內說"世尊召喚具壽"時，他就會出定。世尊的召喚如此重要，因此應當作意這點而入定，以便自己會出定。 878 限定時間是指限定壽命時間。此比丘應當善巧于限定時間。應當作意"壽行是否會持續七日"后才入定。如果不作意七日內將滅盡的壽行就入定，滅盡定不能阻止死亡。因為在定中沒有死亡，會中途出定。因此應當作意這點后才入定。其餘的不作意也可以。但這個一定要作意，如是說。

1. 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).

我來為您直譯這段巴利文： 879 他如是入無所有處定后出定，做完這預備工作后入非想非非想處定。然後經過一或兩個心剎那后成為無心，觸證滅盡。為什麼在這兩個心之上不再有心生起？因為是爲了滅盡。這比丘結合止觀兩法，次第上升八定，是爲了次第滅盡，不是爲了非想非非想處定，因為是爲了滅盡，所以兩個心之上不再生起。 若比丘從無所有處出定后不做這預備工作就入非想非非想處定，他之後不能成為無心，會退回到無所有處。這裡可以舉一個從未走過某路的人的譬喻： 據說有一個人從未走過一條路，中間要越過一條水溝或深水泥澤，要踏上被烈日曬熱的石頭。他沒有整理好內衣外衣就下水溝，因為怕用具弄濕又回到岸邊。踏上石頭時因為腳被燙又回到下面。就像那個人因為沒有整理好內衣外衣，一下水溝就回來，一踏上熱石就回來，同樣，禪修者因為沒做預備工作，剛入非想非非想處定就退回到無所有處。 就像以前走過那條路的人來到那地方時，把一件衣服穿好，另一件拿在手上，越過水溝，只是踏一下熱石就往前走。同樣，做了預備工作的比丘入非想非非想處定后，成為無心，觸證滅盡而住。 880 如何安住？如是入定后，依限定時間以及沒有中間壽命盡、等待僧團、佛陀召喚而安住。 881 如何出定？不還者生起不還果，阿羅漢生起阿羅漢果，如是有兩種方式出定。 882 出定者的心傾向什麼？傾向涅槃。因為說過："賢友毗舍佉，比丘從想受滅定出來時，心傾向遠離，趨向遠離，歸向遠離。" 883 死者與入定者有何差別？這也在經中說過。如說："賢友，已死亡者的身行已滅已止息，語行...心行已滅已止息，壽命已盡，體溫已消失，諸根已破壞。入想受滅定的比丘也是身行已滅已止息，語行...心行已滅已止息，但壽命未盡，體溫未消失，諸根未破壞。"

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.

1. 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.

2. Dutiyamaggapaññaṃ bhāvetvā sakadāgāmī nāma hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti.

3. 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.

4. 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.

1. 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

我來為您直譯這段巴利文： 884 對於"滅盡定是有為"等問題，不可說是有為，也不可說是無為，不可說是世間，也不可說是出世間。為什麼？因為沒有自性。但因為依入定者而說是已入定，所以可以說是已成就，不是未成就。 "如是此聖者所修，寂靜殊勝之定境； 現法稱為涅槃者，智者修習能證入。 是故具足此定力，亦為修習聖慧果。" 應供性等成就之說 885 應供性等成就，不僅是能入滅盡定，這應供性等成就也應當了知是此出世間慧修習的利益。因為修習這四種慧，修慧者成為天人世界的應供者、應請者、應施者、應合掌者、世間無上福田。 886 特別在此，首先修習初道慧，以緩慢觀而來的鈍根者成為極七返，七次往返善趣後作苦的終結。以中等觀而來的中根者成為家家，經過二三家後作苦的終結。以銳利觀而來的利根者成為一種子，只受生一次人有後作苦的終結。 887 修習第二道慧成為一來者，只來此世一次後作苦的終結。 888 修習第三道慧成為不還者。他依根的差別分為五種：中般涅槃、生般涅槃、無行般涅槃、有行般涅槃、上流至色究竟。在此滅盡。其中中般涅槃是生在任何凈居天后未到壽命中間就般涅槃。生般涅槃是超過壽命中間后般涅槃。無行般涅槃是無行無加行而生起上道。有行般涅槃是有行有加行而生起上道。上流至色究竟是從所生處向上升至色究竟天后在那裡般涅槃。 889 修習第四道慧，有的成為信解脫，有的成為慧解脫，有的成為俱分解脫，有的成為三明者，有的成為六通者，有的成為得達無礙解的大漏盡者。關於這點說："在道的剎那他解開結縛，在果的剎那已解開結縛者成為天人世界最上應施者。" "如是聖慧之修習，具足眾多之利益； 是故智者應歡喜，於此修習生喜樂。" 890 至此： "持戒住立有慧人，修習心與智慧者； 精進明智比丘眾，能解此結縛難題。" 這偈頌中以戒定慧門所說的清凈道及其利益的慧修習已經闡明。 為令善人歡喜而造的清凈道論 慧修習品中 慧修習利益之解釋 第二十三品 結語

1. 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.

1. 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.

1. 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.

我來為您直譯這段巴利文： 891 至此： "持戒住立有慧人，修習心與智慧者； 精進明智比丘眾，能解此結縛難題。" 放下此偈后我們說： "大仙所說此偈頌，我今解說其真義； 戒等差別如實知，為令清凈道分明。 得遇佛陀教法中，出家機會實難得； 戒等攝護為安穩，直趣清凈正道行。 此處諸多求凈者，不知事物真實性； 縱使精進修瑜伽，不能證得清凈道。 為令彼等生歡喜，善說清凈決定法； 依大寺派諸師說，我今宣說清凈道。 愿諸善人求清凈，諦聽我之詳細說。" 此已說完。 892 其中： "戒等差別諸義理，決定之法如何知； 五部聖典註釋中，已說判別諸方法。 集彼一切作抉擇，遠離一切混亂過； 是故已作此宣說，清凈道論顯分明。 是故求證清凈者，具足清凈智慧人； 於此清凈道論中，應當生起恭敬心。" 893 "分別說勝上座部，大寺住者具名聲； 傳承弟子具智慧，尊者僧護凈苦行。 具足律儀與正行，善修實踐有成就； 具足忍辱柔和慈，及余功德莊嚴心。 我依彼等之請求，造此論典為正法； 愿此所集諸功德，令諸有情得安樂。" 894 "此清凈道論在此，無有障礙已完成； 經文共有五十八，誦分之量已圓滿。 愿世間諸善依止，一切無有諸障礙； 速速成就諸願望，如是如實皆圓滿。" 895 具足最上清凈信仰、智慧、精進莊嚴，具足戒行、正直、柔和等功德，能夠深入自宗與他宗秘義，具足智慧敏銳性，對帶有註釋的三藏佛教具有無礙智光明的大論師，具足善巧表達而出語溫和優雅動聽的最勝論師大詩人，莊嚴六神通、無礙解等功德，對上人法具有無礙智慧的上座傳承明燈大寺派長老們的傳承莊嚴，具廣大清凈智慧，為師長們取名為覺音的長老，無疲無厭地造此清凈道論。

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.

我來為您直譯這段巴利文： 896 "愿此論住世間時，為求度脫世間者； 顯示諸善男子眾，戒等清凈之道法。 乃至清凈心如來，大仙世間最上尊； 其名'佛陀'住世間，如是長久而流傳。" 為令善人歡喜而造的清凈道論， 按巴利文計算共有五十八誦分。 清凈道論完畢。