随觉者行道之解释
Anuvijjakassa paṭipattivaṇṇanā
365【在此】者，在彼集会中。【自敌】者，对具惭耻、柔和之举罪者、恶行诃责者，欲其不利之怨敌人。【教敌】者，显示与自己恶行相应之佛语者，随渴爱行者及随见行者。【深入】者，以压倒无耻者之方式进入僧团中。【彼战场行者】者，彼举罪者名为战场行者。【所见所闻所思之王事等】者，应连结为：不以见闻之方式谈论王贼等事，亦不以思之方式谈论饮食等事，由不应说者。【依止净与不净等】诸句中，以色与无色之分别词显示整个阿毗达摩藏性。【与止行等相应】者，整个经藏性。其中，止行者名为止修习之次第。观行亦然。【依止住坐行等】者，在僧团中等处现起恭敬作意后，依止住等之行，亦依止十四大行等之行，以『等』字，意为亦依止少欲等。【于所生问】者，于任何人所生之问、被问时。此仅为标示，意趣为：应说任何现起之法。
365.Tatrahīti tasmiṃ sannipāte. Attapaccatthikāti lajjipesalassa codakapāpagarahīpuggalassa anatthakāmā verīpuggalā. Sāsanapaccatthikāti attano anācārānuguṇaṃ buddhavacanaṃ pakāsento taṇhāgatikā, diṭṭhigatikā ca. Ajjhogāhetvāti alajjiabhibhavanavasena saṅghamajjhaṃ pavisitvā. So saṅgāmāvacaroti so codako saṅgāmāvacaro nāma. Diṭṭhasutamutampi rājakathādikanti diṭṭhasutavaseneva rājacorādikathaṃ, mutavasenapi annādikathañca akathentenāti yojetabbaṃ. Kappiyākappiyanissitā vātiādīsu rūpārūpapaṭicchedapadena sakalaabhidhammatthapiṭakattaṃ dasseti. Samathācārādīhi paṭisaṃyuttanti sakalasuttantapiṭakattaṃ. Tattha samathācāro nāma samathabhāvanākkamo. Tathā vipassanācāro. Ṭhānanisajjavattādinissitāti saṅghamajjhādīsu garucittīkāraṃ paccupaṭṭhapetvā ṭhānādikkamanissitā ceva cuddasamahāvattādivattanissitā ca, ādi-saddena appicchatādinissitā cāti attho. Pañhe uppanneti kenaci uppanne pañhe pucchite. Idañca upalakkhaṇamattaṃ, yaṃ kiñci upaṭṭhitaṃ dhammaṃ bhāsassūti adhippāyo.
【族指示】者，在刹帝利等生中，亦是迦尸王族等族之差别。即说此为『族指示应以刹帝利族等之方式了知』。【集会圆】者，为令僧团知晓自己所随行之方式而起立，不应在僧团集会中从此至彼观看他人之面而行。意为：应以所坐之处，依法与律相应之决断，以一切人皆得闻之方式而说。
Kulapadeso nāma khattiyādijātiyampi kāsikarājakulādikulaviseso. Etamevāha ‘‘kulapadeso khattiyakulādivaseneva veditabbo’’ti. Sannipātamaṇḍaleti attano anuvijjamānappakāraṃ saṅghassa ñāpanatthaṃ uṭṭhāya saṅghasannipātamajjhe ito cito ca paresaṃ mukhaṃ olokentena na caritabbaṃ. Yathānisinneneva dhammavinayānuguṇaṃ vinicchayaṃ yathā sabbe suṇanti, tathā vattabbanti attho.
经中的“不粗暴者”，是指未行粗暴的状态，意即不粗鲁。“以利益与悲愍者”，以此说明慈的近行。“应为悲愍者”，以此说明达到安止的悲。“以利益遍求者”，以此说明悲的近行。因此说：“悲与悲的近行应令现起，这是这两个词的要义。”“羞耻者”，即具惭耻者。
Pāḷiyaṃ acaṇḍikatenāti akatacaṇḍabhāvena, apharusenāti attho. ‘‘Hitānukampinā’’ti etena mettāpubbabhāgo vutto. ‘‘Kāruṇikena bhavitabba’’nti iminā appanāppattakaruṇā vuttā. ‘‘Hitaparisakkinā’’ti iminā karuṇāpubbabhāgo. Tenāha ‘‘karuṇā ca karuṇāpubbabhāgo ca upaṭṭhāpetabboti ayaṃ padadvayepi adhippāyo’’ti. Lajjiyāti lajjinī.
“令说随问行”：即以“适时我将说”等所说的行。依随问之行的次第而进行随问，名为随问行；令其说已，再以同一次第令其随问，这是它的意思。“以正直柔软”：此处显示应引入之词为“应亲近”。“于法与于人”：此应与“应以中舍”的本文连结，故说“于法与于人……乃至……应知为中舍”。凡于何处应作何事，若超越彼处，便名为非中舍。于法应作恭敬。于人，若以慈的状态作偏袒的恭敬，则超越规则；故应知：不违越此规则，对他们即住于中舍。
Anuyogavattaṃkathāpetvāti ‘‘kālena vakkhāmī’’tiādinā (pari. 362) vuttavattaṃ. Anuyuñjanācārakkameneva anuyuñjanaṃ anuyogavattaṃ nāma, taṃ kathāpetvā teneva kamena anuyuñjāpetvāti attho. Ujumaddavenāti ettha ajjhāharitabbapadaṃ dasseti ‘‘upacaritabbo’’ti. ‘‘Dhammesu ca puggalesu cā’’ti idaṃ ‘‘majjhattena bhavitabba’’nti pakatena sambandhitabbanti āha ‘‘dhammesu ca puggalesu ca…pe… majjhattoti veditabbo’’ti. Yañhi yattha katthaci kattabbaṃ, taṃ tattha atikkamanto majjhatto nāma na hoti, dhammesu ca gāravo kattabbo. Puggalesu pana mettābhāvena pakkhapātagāravo. Tasmā imaṃ vidhiṃ anatikkantova tesu majjhattoti veditabbo.
366“为和合义”：其意趣是，当生起犯或不犯的疑惑时，为了和合后作出决断而说。“为见义”：是为了依举罪者与被举者各自的主张，如实显示应成立的犯相等所喻之义。“为令知义”：即如是显示的意义，为令举罪者、被举者、僧团知晓、了知、领受，这是它的目的。“为安立人”：是根据举罪者与被举者各自的主张，将其安立于犯或不犯。“为忆念”：为了令忘失者忆念。“为作应语”：即使忆念了过失，如果领受后不作对治，即为此作应语。“不应使他们失信”：这是为了显示所欲表达的意义。其中应见为：安住于不欺诳处者，不应使之失信，而非其余。
366.Saṃsandanatthanti āpatti vā anāpatti vāti saṃsaye jāte saṃsanditvā nicchayakaraṇatthaṃ vuttanti adhippāyo. Atthadassanāyāti sādhetabbassa āpattādiupameyyatthassa codakacuditake attano paṭiññāya eva sarūpavibhāvanatthaṃ. Attho jānāpanatthāyāti evaṃ vibhāvito attho codakacuditakasaṅghānaṃ ñāpanatthāya nijjhāpanatthāya, sampaṭicchāpanatthāyāti attho. Puggalassa ṭhapanatthāyāti codakacuditake attano paṭiññāya eva āpattiyaṃ, anāpattiyaṃ vā patiṭṭhāpanatthāya. Sāraṇatthāyāti pamuṭṭhasarāpanatthāya. Savacanīyakaraṇatthāyāti dose sāritepi sampaṭicchitvā paṭikammaṃ akarontassa savacanīyakaraṇatthāya. ‘‘Na te apasādetabbā’’ti idaṃ adhippetatthadassanaṃ. Tattha avisaṃvādakaṭṭhāne ṭhitā eva na apasādetabbā, na itareti daṭṭhabbaṃ.
【为无缘般涅槃】者，为未来结生之无缘般涅槃。所谓般涅槃，即漏尽者的所有蕴——最后死心与业生色所成之蕴。因他们以一切行相断除随眠，故于再有不成无间等缘，且因远离渴爱等缘故。故称“无缘般涅槃”。【彼】者，指解脱智见。故说“于彼”。【律思惟】者，即依律裁决。【耳倾注】者，即侧耳倾听，意为听闻。故说“所生之智”。以如上所说之律仪等因由次第，因以解脱为最上，而彼解脱复为心之解脱，故说“名为阿拉汉果之解脱”。或者，不执取任何法，以般涅槃的方式，乃心、心相续及与此相连之业生色相续的解脱、以不再生起之方式的离去。为此义，为此离去之义，以此总结的方式，此处之义当如是了知。
Appaccayaparinibbānatthāyāti āyatiṃ paṭisandhiyā akāraṇabhūtaparinibbānatthāya. Parinibbānañhi nāma khīṇāsavānaṃ sabbapacchimā cuticittakammajarūpasaṅkhātā khandhā, te ca sabbākārato samucchinnānusayatāya punabbhavāya anantarādipaccayā na honti aññehi ca taṇhādipaccayehi virahitattā. Tasmā ‘‘appaccayaparinibbāna’’nti vuccati. Tanti vimuttiñāṇadassanaṃ. Tenevāha ‘‘tasmi’’nti. Vinayamantanāti vinayavinicchayo. Sotāvadhānanti sotassa odahanaṃ, savananti attho. Tenāha ‘‘yaṃ uppajjati ñāṇa’’nti. Yathāvuttāya vinayasaṃvarādikāraṇaparamparāya vimuttiyā eva padhānattā sā puna cittassa vimokkhoti uddhaṭoti āha ‘‘arahattaphalasaṅkhāto vimokkho’’ti. Atha vā yo yaṃ kiñci dhammaṃ anupādiyitvā parinibbānavasena cittassa cittasantatiyā, tappaṭibaddhakammajarūpasantatiyā ca vimokkho vimuccanaṃ apunappavattivasena vigamo, etadatthāya etassa vigamassatthāya evāti evaṃ nigamanavasenapettha attho veditabbo.
367【随问行偈颂】中，“善巧而具慧者”，指正自觉者。“所作”，意为已生起、已宣示。“由彼……”等句中，“由彼”意谓：因不了知已作与未作，即不了知前后次第；于其他比丘之已作未作，亦复不知——此为其义。“与自己相似者”，意即：因具足前述诸过失，故与自己相似之人。
367. Anuyogavattagāthāsu kusalena buddhimatāti sammāsambuddhena. Katanti nibbattitaṃ, pakāsitanti attho. Tenevātiādīsu teneva katākatassa ajānaneva pubbāparaṃ ajānanassa, aññassapi bhikkhuno yaṃ katākataṃ hoti, tampi na jānātīti attho. Attano sadisāyāti yathāvuttehi dosehi yuttatāya attanā sadisāya.
