制立段注释
Paññattivāravaṇṇanā
1一、世尊的律藏教法，具足清净的附随，以戒蕴等法蕴为体；其中，在诸犍度之后，有一部名为《附随》的律藏结集。现在，我将对其未显明之义加以注释——应如此连结文意。
1. Visuddhaparivārassa sīlakkhandhādidhammakkhandhasarīrassa bhagavato vinayapariyattisāsane khandhakānaṃ anantaraṃ parivāroti yo vinayo saṅgahaṃ samāruḷho, tassa dāni anuttānatthavaṇṇanaṃ karissāmīti yojanā.
“以遍观之眼”：即一切知智。“以极为清净的肉眼”：由于它在日夜之中，能于方圆一由旬内照见极微细的色法，故说为极为清净的净色眼。对于“彼处是否有施设”等语句，应把握其义为“彼处究竟是否有施设”等，因此说：“彼处之施设……乃至……‘由谁带来’之问”。
Samantacakkhunāti sabbaññutaññāṇena. Ativisuddhena maṃsacakkhunāti rattindivaṃ samantā yojanappamāṇe atisukhumānipi rūpāni passanato ativiya parisuddhena pasādacakkhunā. ‘‘Atthi tattha paññattī’’tiādīsu atthi nu kho tattha paññattītiādinā attho gahetabboti āha ‘‘tattha paññatti…pe… kenābhatanti pucchā’’ti.
2二、“问答”：即对问题的解答。“调伏论”：即以调伏之事为题材的论述，或者这也是一种读法。
2.Pucchāvissajjaneti pucchāya vissajjane. Vinītakathāti vinītavatthukathā, ayameva vā pāṭho.
“以具足两支的一种生起因”：即以两支和合为体的一种因。虽然不存在脱离两支的生起因，但为了显示缺少其中任何一支，此罪便不成立，故说“以一种生起因”。接着，为指出这两支中的主要支，而说“在此，心中一支为支”等。因为，当被称为道与非道修习的身表，唯有基于受持之心而生起时，世尊才据此两支安立罪的假名，否则便不会安立。因此，彼心是名为身表之身的支——即其因，而非罪的因；由彼心所生的身，才是（罪的）支，是直接因。心则是因之因——这是其意趣。同样地，在上文一切与心支相应的生起因中，也应如此理解意趣。通过“以一种因生起”等附带说明，实际上在巴利及注疏中，罪的不善等胜义自性仅以方便说被指出，由此可成立罪只具有假名自性——应知这是为了成立由生起因与所生起之差别的义理。“以此为缘”：即以“已犯波罗夷罪者，无论依何种调伏方式，皆不能使其回归无罪”这种不可能之义为缘。
Dvaṅgikena ekena samuṭṭhānenāti aṅgadvayasamudāyabhūtena ekena. Aṅgadvayavimuttassa samuṭṭhānassa abhāvepi tesu ekenaṅgena vinā ayaṃ āpatti na hotīti dassanatthameva ‘‘ekena samuṭṭhānenā’’ti vuttaṃ. Idāni tesu dvīsu aṅgesu padhānaṅgaṃ dassetumāha ‘‘ettha hi cittaṃ aṅgaṃ hotī’’tiādi. Yasmā pana maggenamaggappaṭipattisaṅkhātāya kāyaviññattiyā sevanacitteneva sambhave sati ayaṃ taṃ aṅgadvayaṃ upādāya bhagavatā paññattā āpattisammuti hoti, nāsati. Tasmā taṃ cittaṃ kāyaviññattisaṅkhātassa kāyassa aṅgaṃ kāraṇaṃ hoti, na āpattiyā. Tassa pana taṃsamuṭṭhitakāyo eva aṅgaṃ abyavahitakāraṇaṃ, cittaṃ pana kāraṇakāraṇanti adhippāyo. Evaṃ uparipi sabbattha cittaṅgayuttasamuṭṭhānesu adhippāyo veditabbo. ‘‘Ekena samuṭṭhānena samuṭṭhātī’’tiādiparivāravacaneneva āpattiyā akusalādiparamatthasabhāvatā pāḷiaṭṭhakathāsu pariyāyatova vuttā, sammutisabhāvā eva āpattīti sijjhati samuṭṭhānasamuṭṭhitānaṃ bhedasiddhitoti gahetabbaṃ. Imamatthaṃ sandhāyāti āpannāya pārājikāpattiyā kehicipi samathehi anāpattibhāvāpādanassa asakkuṇeyyattasaṅkhātamatthaṃ sandhāya.
3三、“由古代的诸大长老”：指在三次结集之后，将经典书写成册的结集者——那些具足六神通、无碍解等功德、光辉灿烂的大长老们。因为书写成册的结集，与第四次结集相似。
3.Porāṇakehi mahātherehīti saṅgītittayato pacchā potthakasaṅgītikārakehi chaḷabhiññāpaasambhidādiguṇasamujjalehi mahātherehi. Catutthasaṅgītisadisā hi potthakārohasaṅgīti.
188“大分别”者，即于比丘分别中。“显示了十六篇”者，指以诸初篇为标志，而使整部《附随》得名“十六附随”的那几篇而言。
188.Mahāvibhaṅgeti bhikkhuvibhaṅge. Soḷasa vārā dassitāti yehi vārehi ādibhūtehi upalakkhitattā ayaṃ sakalopi parivāro soḷasaparivāroti voharīyati, te sandhāya vadati.
