17. Sattarasamavaggo · 17. 十七品义注
17. Sattarasamavaggo第十七 十七品
1. Atthi arahato puññūpacayakathāvaṇṇanā一、阿拉汉有福德积集之论释
§776-779
776-779. Idāni atthi arahato puññūpacayotikathā nāma hoti. Tattha yesaṃ arahato dānasaṃvibhāgacetiyavandanādīni kammāni disvā atthi arahato puññūpacayoti laddhi, seyyathāpi andhakānaṃ; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Atha naṃ ‘‘arahā nāma pahīnapuññapāpo, so yadi puññaṃ kareyya, pāpampi kareyyā’’ti codetuṃ apuññūpacayoti āha. Itaro pāṇātipātādikiriyaṃ apassanto paṭikkhipati. Puññābhisaṅkhārantiādīsu bhavagāmikammaṃ arahato natthīti paṭikkhipati. Dānaṃ dadeyyātiādīsu kiriyacittena dānādipavattisabbhāvato sakavādī paṭijānāti. Itaro cittaṃ anādiyitvā kiriyāpavattimattadassaneneva laddhiṃ patiṭṭhapeti. Sā pana ayoniso patiṭṭhāpitattā appatiṭṭhāpitā hotīti.
776-779节。现在有一种名为“阿拉汉的功德积累说”的教说。此说中，见到有关于阿拉汉布施、分财、礼敬塔庙等行为的业，在此教法中称为阿拉汉的功德积累。例如暗昧无知者向比库询问，对他人作出回答时，依此认定为阿拉汉的功德积累。后来又提出反问：“阿拉汉名为断尽功德与恶业者，若他做功德，也做恶业吗？”对此称为“非功德积累”。有些则否认他人犯有杀生等行为。对于功德的增长等，则否认为世尊的行为。说“应当布施”等，则是穆萨（徒弟）基于意念，依据布施等业的发生本质，向比库声明。其他人不着心，单凭行为的显现就认定为功德积累。由于这种不合理的认定，因此称为不成立。因而未能成立。
Atthi arahato puññūpacayotikathāvaṇṇanā. · 「阿拉汉有福德积集」之论释。
2. Natthi arahato akālamaccūtikathāvaṇṇanā二、阿拉汉无非时死之论释
§780
780. Idāni natthi arahato akālamaccūtikathā nāma hoti. Tattha ‘‘nāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ apaṭisaṃveditvā byantībhāvaṃ vadāmī’’ti (a. ni. 10.217) suttassa atthaṃ ayoniso gahetvā ‘‘arahatā nāma sabbakammavipākaṃ paṭisaṃvedayitvāva parinibbāyitabbaṃ, tasmā natthi, arahato akālamaccū’’ti yesaṃ laddhi, seyyathāpi rājagirikānañceva siddhatthikānañca; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Atha naṃ ‘‘sace tassa natthi akālamaccu, arahantaghātakena nāma na bhavitabba’’nti codetuṃ natthi arahantaghātakoti āha. Itaro ānantariyakammassa ceva tādisānañca puggalānaṃ sabbhāvato paṭikkhipati.
780节。现在有一种名为“阿拉汉无迟延苦受说”的教说。此说依据《增支部》：“比库们，我不说已作意向业的现今业果成熟而无觉受破灭之说”（阿含增支10.217），曲解经典的意旨，断言“阿拉汉名为悉知所有业果而已证涅槃者，故无所谓阿拉汉的无迟延苦受”，就像暴风雨、坚定正见者一样；他们向比库提出疑问，对其他人作出回答。后来有人提出，“如果无所谓无迟延苦受，那么不应有弑阿拉汉者之说”。对此称为“无弑阿拉汉者”。其他人一般否认一切重大恶业者，普遍断绝之。
§781
781.Visaṃ na kameyyāti pañhe ‘‘yāva pubbe katakammaṃ parikkhayaṃ na gacchati, tāva na kamatī’’ti laddhiyā paṭikkhipati. Sesamettha yathāpāḷimeva niyyāti.
781节。针对“不可任意行恶”（visaṃ na kameyya）这一问题，回答说“直到先前所造的业果消尽之前，尚不得行恶”，这样认识是被否定的。其余内容依循巴利经义而出。
§782
782.Nāhaṃ,bhikkhaveti suttaṃ idaṃ sandhāya vuttaṃ – sañcetanikānaṃ kammānaṃ katānaṃ vipākaṃ apaṭisaṃveditvā avinditvā ananubhavitvā byantībhāvaṃ tesaṃ kammānaṃ parivaṭumaparicchinnabhāvaṃ na vadāmi, tañca kho diṭṭhadhammavedanīyānaṃ diṭṭheva dhamme, na tato paraṃ, upapajjavedanīyānaṃ anantaraṃ upapattiṃ upapajjitvāva na tato paraṃ, aparāpariyavedanīyānaṃ yadā vipākokāsaṃ labhanti, tathārūpe aparāpare vā pariyāye. Evaṃ sabbathāpi saṃsārapavatte sati laddhavipākavāre kamme na vijjateso jagatippadeso, yatthaṭṭhito mucceyya pāpakammāti. Evaṃ sante yadetaṃ ‘‘aladdhavipākavārampi kammaṃ avassaṃ arahato paṭisaṃveditabba’’nti kappanāvasena ‘‘natthi arahato akālamaccū’’ti laddhipatiṭṭhāpanaṃ kataṃ, taṃ dukkaṭamevāti.
782节。世尊针对此问，宣说：“我不说已作意向业的业果未觉受、未观察到、不体验到而灭尽的现成之苦，且说因这些业的功用及消失之理不详故不论。此苦是在已见法中观见的，不是彼后诸苦，是依次生诸苦，当业果显时，这种转变才成。故在轮回自转过程中，虽苦果迟至，但不可知其成立或不成立，故谈论业果灭除终止之理。如此所说针对‘即使有迟延苦果，业应当觉受’的说法，反称‘无阿拉汉无迟延苦受’为荒诞，乃不正法。”
Natthi arahato akālamaccūtikathāvaṇṇanā. · 「阿拉汉无非时死」之论释。
3. Sabbamidaṃ kammatotikathāvaṇṇanā三、一切此皆业所生之论释
§783
783. Idāni sabbamidaṃ kammatotikathā nāma hoti. Tattha ‘‘kammunā vattati loko’’ti suttaṃ nissāya ‘‘sabbamidaṃ kammakilesavipākavaṭṭaṃ kammatova hotī’’ti yesaṃ laddhi , seyyathāpi rājagirikānañceva siddhatthikānañca; te sandhāya sabbamidanti pucchā sakavādissa, paṭiññā itarassa. Atha naṃ ‘‘evaṃ sante kammampi kammato āpajjatī’’ti codetuṃ kammampi kammatoti āha. Itaro yadi kammampi kammatova nāma taṃ kammaṃ vipākoyeva siyāti paṭikkhipati. Pubbekatahetūti ‘‘yadi sabbamidaṃ kammato, pubbekatahetunā tena bhavitabba’’nti codetuṃ pucchati, itaro pubbekatahetuvādabhayena paṭikkhipati.
783节。现在有一种叫做“业乃一切之源说”的观点。此说依据经典“世间由业而转”（kammunā vattati loko），推论“这一切皆为业习气及其果报之轮回故，宛若业本体”，并据此向比库提出疑问，问其见解。后来有人称“即使这样，业亦由业而生”，对此说为“业也是由业生”。其他人否认若业皆由业生，则业的前因必有，故论前因是必要。
§784
784.Kammavipākatoti ‘‘yadi sabbamidaṃ kammato, yaṃ atītabhave pavattassa hetubhūtaṃ kammaṃ, tampi purimatare bhave kammatoti kammavipāko sampajjati, tena te sabbamidaṃ kammavipākato āpajjatī’’ti codetuṃ pucchati. Itaro bījato aṃkurasseva paccuppannapavattassa kammato nibbattiṃ sandhāya paṭikkhipati. Dutiyaṃ puṭṭho tassāpi kammassa bījassa purimabījato viya purimakammato pavattattā paṭijānāti. Pāṇaṃ haneyyātiādi ‘‘yadi sabbaṃ kammavipākato, pāṇātipātādīni kammavipākeneva kareyyā’’ti codetuṃ vuttaṃ. Itaro dussīlyacetanāpi purimakammanibbattā ekena pariyāyena vipākoyevāti laddhiyā paṭijānāti. Atha naṃ ‘‘yadi te pāṇātipāto kammavipākato nibbattati, pāṇātipāto viya vipākopi saphalo āpajjatī’’ti codetuṃ saphaloti āha. Itaro pāṇātipātassa nirayasaṃvattanikādibhāvato saphalataṃ passanto paṭijānāti. Kammavipākassa pana idaṃ nāma phalanti vuttaṭṭhānaṃ apassanto paṭikkhipati. Adinnādānādīsupi eseva nayo. Gilānapaccayabhesajjaparikkhāro saphaloti deyyadhammavasena dānaphalaṃ pucchati. Kammunā vattatīti suttaṃ ‘‘natthi kamma’’nti akammavāditaṃ paṭikkhipitvā ‘‘atthi kamma’’nti kammavāditaṃ kammassakataṃ dīpeti. Na sabbasseva kammato nibbattiṃ, tasmā asādhakanti.
784节。针对“业果”说，质问道“若这一切皆为业所致，过往之业为现世业之因，则此即为业果。由此一切皆可称作业果”，有人依此论点提出质疑。其他人以种子比喻，反对当前业由过去业种子而生的看法。第二个疑问也认为业种子如同过去业故，业亦因果而传承。举例“若终止生命的业果存在，杀生等业果必然显现。”有人判定以恶意行为为前因而生的业果，则是一种转变；此论经过辩证认证。后来又称“若杀生业果显现，那么杀生作为业亦应是有效果的”，称之为业果的成就。其他人则认为杀生业因地狱等果报存在其成效。对于业果的问题，则否定“本来无业”的说法，肯定业之存在，显示业说的合理性。并非一切皆由业产生，故称其为异端观点。
Sabbamidaṃ kammatotikathāvaṇṇanā. · 关于「这一切皆由业而来」之论的注释。
4. Indriyabaddhakathāvaṇṇanā四、关于「系属于诸根者」之论的注释
§786-787
786-787. Idāni indriyabaddhakathā nāma hoti. Tattha duvidhaṃ dukkhaṃ – indriyabaddhaṃ, anindriyabaddhañca. Indriyabaddhaṃ dukkhavatthutāya dukkhaṃ, anindriyabaddhaṃ udayabbayapaṭipīḷanaṭṭhena ‘‘yadaniccaṃ taṃ dukkha’’nti saṅgahitattā dukkhaṃ. Imaṃ vibhāgaṃ aggahetvā ‘‘yassa pariññāya bhagavati brahmacariyaṃ vussati, taṃ indriyabaddhameva dukkhaṃ, na itara’’nti yesaṃ laddhi, seyyathāpi hetuvādānaṃ, tesaṃ itarassāpi dukkhabhāvaṃ dassetuṃ indriyabaddhaññevāti pucchā sakavādissa, paṭiññā itarassa. Atha naṃ ‘‘yasmā bhagavatā ‘yadaniccaṃ taṃ dukkha’nti vuttaṃ, tasmā indriyabaddheneva tena aniccena bhavitabba’’nti codetuṃ indriyabaddhaññeva aniccantiādimāha. Nanuanindriyabaddhaṃ aniccanti nanu pathavīpabbatapāsāṇādi anindriyabaddhampi aniccanti attho.
现在称为根尘缚说。其间有二种苦──根尘所缚之苦与非根尘所缚之苦。根尘所缚之苦者，为苦之本体之苦，非根尘所缚者，以生灭逼迫故，依《常即苦》之义而集成之苦。断分此别故，谓“于世尊所践修之梵行，以根尘所缚之苦而已，不有他苦”，如因果说者也。由此证察，能于他有苦亦示现非根尘所缚故，乃答他苦。复以世尊已说“常者即是苦”，故须于根尘所缚之苦称其常，此谓根尘所缚者为常等。岂非非根尘所缚者如山石等非根尘所缚亦为常？此理何义？
§788
788.Na vattabbaṃ indriyabaddhaññeva dukkhanti pañhe āmantāti paṭiññā sakavādissa. Anindriyabaddhañhi dukkhadomanassānaṃ ārammaṇaṃ hoti. Uṇhakālasmiñhi aggi sītakāle ca vāto dukkhassa ārammaṇaṃ, niccampi bhogavināsādayo domanassassa. Tasmā vināpi aniccaṭṭhena anindriyabaddhaṃ dukkhanti vattabbaṃ. Kammakilesehi pana anibbattattā dukkhaṃ ariyasaccanti na vattabbaṃ, tathā maggena apariññeyyattā. Yasmā pana tiṇakaṭṭhādinirodho vā utubījādinirodho vā dukkhanirodhaṃ ariyasaccaṃ nāma na hoti, tasmā indriyabaddhaṃ dukkhañceva ariyasaccañca, itaraṃ pana dukkhamevāti idaṃ nānattaṃ dassetuṃ paṭijānāti. Yathā indriyabaddhassātiādivacanaṃ indriyabaddhassa pariññāya brahmacariyavāsaṃ pariññātassa puna anuppattiṃ dīpeti. Tenevettha sakavādinā paṭikkhepo kato. ‘‘Yadaniccaṃ taṃ dukkha’’nti vacanena pana saṅgahitassa anindriyabaddhassa dukkhabhāvaṃ paṭisedhetuṃ na sakkāti, tasmā asādhakanti.
不可以仅根尘所缚为苦而绝对主张，故对答者答以非根尘所缚者，实为苦烦恼起因也。酷热时火、寒凉时风，苦之催生者，享乐之灭亦为苦烦恼。是故因无常故之非根尘所缚者，应说为苦。然因业烦恼灭尽则无苦，此为圣谛；于道理上亦不应说苦。因割除草木杆等或除去麦穗种等，应谛名为苦灭圣谛者不存在，故根尘所缚之苦即苦而为圣谛，非根尘所缚则唯为苦，此理显见如是。于根尘所缚等词，以根尘所缚之见解明了修行处所之明证，故对答者断绝反对。“常即苦”一语虽对已集之非根尘所缚之苦不能废止，故谓其非成就者。
Indriyabaddhakathāvaṇṇanā. · 关于「系属于诸根者」之论的注释。
5. Ṭhapetvā ariyamaggantikathāvaṇṇanā五、关于「除圣道外」之论的注释
§789-790
789-790. Idāni ṭhapetvā ariyamaggantikathā nāma hoti. Tattha ‘‘yasmā ariyamaggo ‘dukkhanirodhagāminipaṭipadā’ti vutto, tasmā ṭhapetvā ariyamaggaṃ avasesā saṅkhārā dukkhā’’ti yesaṃ laddhi, seyyathāpi hetuvādānaṃ; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Atha naṃ ‘‘yadi evaṃ samudayassāpi dukkhabhāvo āpajjatī’’ti codetuṃ dukkhasamudayopīti āha. Itaro hetulakkhaṇaṃ sandhāya paṭikkhipati. Puna puṭṭho pavattapariyāpannabhāvaṃ sandhāya paṭijānāti. Tīṇevāti pañhesu suttavirodhabhayena paṭikkhipati, laddhivasena paṭijānāti. Sesamettha uttānatthamevāti.
现在称为圣道尽说。其间有说：“因圣道言‘苦止灭道之行’，故以圣道立已尽。余行都是苦。”此犹因果说也。问答者据此问，“若苦集亦有苦性起，是苦集乎？”答曰苦集起业因，拒绝他因之表征。复问及有无缘性起转等，答曰三法。三者于闻义有争执，得后复答。故末段有高峰终竭意。
Ṭhapetvā ariyamaggantikathāvaṇṇanā. · 关于「除圣道外」之论的注释。
6. Na vattabbaṃ saṅgho dakkhiṇaṃ paṭiggaṇhātītikathāvaṇṇanā六、关于「不可说僧团接受供施」之论的注释
§791-792
791-792. Idāni na vattabbaṃ saṅgho dakkhiṇaṃ paṭiggaṇhātītikathā nāma hoti. Tattha ‘‘paramatthato maggaphalāneva saṅgho, maggaphalehi añño saṅgho nāma natthi, maggaphalāni ca na kiñci paṭiggaṇhanti, tasmā na vattabbaṃ saṅgho dakkhiṇaṃ paṭiggaṇhātī’’ti yesaṃ laddhi, seyyathāpi etarahi mahāpuññavādīsaṅkhātānaṃ vetullakānaṃ; te sandhāya na vattabbanti pucchā sakavādissa, paṭiññā itarassa. Atha naṃ ‘‘yadi saṅgho na paṭiggaṇheyya, na naṃ satthā āhuneyyātiādīhi thomeyyā’’ti codetuṃ nanu saṅgho āhuneyyotiādimāha. Saṅghassa dānaṃ dentīti ‘‘ye te saṅghassa denti, te paṭiggāhakesu asati kassa dadeyyu’’nti codanatthaṃ vuttaṃ. Āhutiṃ jātavedo vāti suttaṃ parasamayato āgataṃ. Tattha mahāmeghanti meghavuṭṭhiṃ sandhāya vuttaṃ. Vuṭṭhiñhi medanī paṭiggaṇhāti, na meghameva. Maggo paṭiggaṇhātīti ‘‘maggaphalāni saṅgho’’ti laddhiyā vadati, na ca maggaphalāneva saṅgho. Maggaphalapātubhāvaparisuddhe pana khandhe upādāya paññattā aṭṭha puggalā saṅgho, tasmā asādhakametanti.
现在称为不应说僧团受供养说。此中有说：“本意以道果实证者为僧团，无他僧团。且道果无人受纳，故不应说僧团得供养。”对此疑有诸多大德论者反对。问答者反问：“若僧团不受供养，则护持者岂可呼请？”答曰“供养者非受者，故勿思谁受所施。”所《火供经》言“火神者，火之来朝者也”，又《大云经》中云“云乃雨之使者”，非是云体。此理谓僧团为道果，非道果实为僧团。虽以道果清净禅处衣钵界别四众八人构成僧团，故谓非成就。
Na vattabbaṃ saṅgho dakkhiṇaṃ paṭiggaṇhātītikathāvaṇṇanā. · “不应说僧团接受供施”论释。
7. Na vattabbaṃ saṅgho dakkhiṇaṃ visodhetītikathāvaṇṇanā七、“不应说僧团净化供施”论释。
§793-794
793-794. Idāni na vattabbaṃ saṅgho dakkhiṇaṃ visodhetītikathā nāma hoti. Tattha ‘‘maggaphalāneva saṅgho nāma, na ca tāni dakkhiṇaṃ visodhetuṃ sakkonti, tasmā na vattabbaṃ saṅgho dakkhiṇaṃ visodhetī’’ti yesaṃ laddhi, seyyathāpi tesaññeva; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Āhuneyyotiādi ‘‘yadi saṅgho dakkhiṇaṃ visodhetuṃ na sakkuṇeyya, na naṃ satthā evaṃ thomeyyā’’ti dassanatthaṃ vuttaṃ. Visodhetīti mahapphalaṃ karoti. Saṅghasmiñhi appaṃ dinnaṃ bahu hoti, bahu dinnaṃ bahutaraṃ. Dakkhiṇeyyāti dakkhiṇārahā dakkhiṇāya anucchavikā, dakkhiṇaṃ visodhetuṃ samatthāti attho. Dakkhiṇaṃ ārādhentīti sampādenti, appamattikāyapi dakkhiṇāya mahantaṃ phalaṃ pāpuṇantīti attho. Sesaṃ heṭṭhā vuttanayamevāti.
现在称为不应说僧团净受供养说。此中有说：“以道果为僧团，亦非能净受供养，乃至不能净受供养故，不应说僧团受净供养。”对此疑有等也。问答者由若僧不得净受供养，则世尊亦无净受供养而反驳之。净受供养谓作大福用。在僧团中所受者，有少亦有多，多者胜于少级。净供养意即恭敬侍奉，善护净受，尤以谨察勿漏，则得大果报。末句下文即为此说。
Na vattabbaṃ saṅgho dakkhiṇaṃ visodhetītikathāvaṇṇanā. · “不应说僧团净化供施”论释。
8. Na vattabbaṃ saṅgho bhuñjatītikathāvaṇṇanā八、“不应说僧团受用”论释。
§795-796
795-796. Idāni na vattabbaṃ saṅgho bhuñjatītikathā nāma hoti. Tatrāpi ‘‘maggaphalāneva saṅgho nāma, na ca tāni kiñci bhuñjanti, tasmā na vattabbaṃ saṅgho bhuñjati, pivati, khādati, sāyatī’’ti yesaṃ laddhi, seyyathāpi tesaṃyeva; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Atha naṃ ‘‘yadi saṅgho na bhuñjeyya, saṅghabhattādikaraṇaṃ niratthakaṃ bhaveyyā’’ti codetuṃ nanu atthi keci saṅghabhattāni karontītiādimāha. Gaṇabhojanantiādi ‘‘yadi saṅgho na bhuñjeyya, kassa gaṇabhojanādīni siyu’’nti codanatthaṃ vuttaṃ. Aṭṭha pānānīti idampi ‘‘yadi saṅgho na piveyya, kassetāni pānāni satthā anujāneyyā’’ti codanatthaṃ vuttaṃ. Sesamidhāpi heṭṭhā vuttanayeneva veditabbanti.
现在称为不应说僧团饮食所有说。其中亦有说：“以道果为僧团，亦非受食者，饮水者，饱足者，不应说僧团饮食。”对此疑问者说，若僧团不饮食，则僧食器不适用，问谁制作？答曰团体宴食等器物，皆出僧食用。又言八饮者，意谓若僧团不饮，则八类饮皆无人使持。此理末句下述，谓当依问答理据而知。
Na vattabbaṃ saṅgho bhuñjatītikathāvaṇṇanā. · “不应说僧团受用”论释。
9. Na vattabbaṃ saṅghassa dinnaṃ mahapphalantikathāvaṇṇanā九、“不应说施与僧团者有大果报”论释。
§797-798
797-798. Idāni na vattabbaṃ saṅghassa dinnaṃ mahapphalantikathā nāma hoti. Tatrāpi ‘‘maggaphalāneva saṅgho nāma, na ca sakkā tesaṃ kiñci dātuṃ, na ca tehi paṭiggaṇhituṃ, nāpi tesaṃ dānena koci upakāro ijjhati, tasmā na vattabbaṃ saṅghassa dinnaṃ mahapphala’’nti yesaṃ laddhi, seyyathāpi tesaṃyeva; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Āhuneyyotiādi ‘‘yadi saṅghassa dinnaṃ mahapphalaṃ na bhaveyya, na naṃ satthā evaṃ thomeyyā’’ti dassanatthaṃ vuttaṃ. Sesaṃ yathāpāḷimeva niyyātīti.
797-798. 现在不应存在所谓给予僧团的大果实的说法。即便如此，也有言称「只有依果道（成道）之果为名为僧团，既不能给予他们任何物品，亦不能因他们而接受任何物品，甚至没有人因施予他们而得到利益。因此，不应谈论给予僧团的大果实」之说。这些说法犹如同样对象，因缘而生发，有人借由质问与辩论而产生异议。关于『应受供养』等，乃为说明若没有给予僧团大果实，佛陀也不会如此谬说。其余部分，依巴利语正本如实规定。
Na vattabbaṃ saṅghassa dinnaṃ mahapphalantikathāvaṇṇanā. · 「不应说施与僧团果报大」之论释。
10. Na vattabbaṃ buddhassa dinnaṃ mahapphalantikathāvaṇṇanā十、「不应说施与佛陀果报大」之论释
§799
799. Idāni na vattabbaṃ buddhassa dinnaṃ mahapphalantikathā nāma hoti. Tattha ‘‘buddho bhagavā na kiñci paribhuñjati, lokānuvattanatthaṃ pana paribhuñjamānaṃ viya attānaṃ dasseti, tasmā nirupakārattā na vattabbaṃ tasmiṃ dinnaṃ mahapphala’’nti yesaṃ laddhi, seyyathāpi tesaṃyeva; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Dvipadānaṃ aggotiādi ‘‘manussadussīlepi dānaṃ sahassaguṇaṃ hoti, kimaṅgaṃ pana evarūpe aggapuggale’’ti dassanatthaṃ vuttaṃ. Sesamettha yathāpāḷimeva niyyātīti.
799. 现在不应存在所谓给予佛陀的大果实的说法。其义在于「佛陀世尊不享有任何物质所有，佛陀虽然在世时示现享用，但仅为让大众观察，如此并无利益故，不应谈论给予佛陀的大果实」之说。这种观点也是依因缘生起，如同上述，众人因疑问与质辩而起纠缠。关于两足类之首等，所谓『即使人品恶劣，布施亦倍增千倍，但何况如佛陀这般崇高圣者』的说明，乃为阐明如此意义。其余部分，依正本巴利语保持不变。
Na vattabbaṃ buddhassa dinnaṃ mahapphalantikathāvaṇṇanā. · 「不应说施与佛陀果报大」之论释。
11. Dakkhiṇāvisuddhikathāvaṇṇanā十一、布施清净论之释
§800-801
800-801. Idāni dakkhiṇāvisuddhikathā nāma hoti. Tattha ‘‘yadi paṭiggāhakato dakkhiṇā visujjheyya, mahapphalā bhaveyya. Dāyakena dānaṃ dinnaṃ, paṭiggāhakena vipāko nibbattitoti añño aññassa kārako bhaveyya, paraṃkataṃ sukhadukkhaṃ āpajjeyya, añño kareyya, añño paṭisaṃvedeyya. Tasmā dāyakatova dānaṃ visujjhati, no paṭiggāhakato, dāyakasseva cittavisuddhi vipākadāyikā hotī’’ti yesaṃ laddhi, seyyathāpi uttarāpathakānaṃ; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Āhuneyyātiādi ‘‘yadi paṭiggāhakato dānaṃ na visujjheyya, kimassa āhuneyyādibhāvo kareyyā’’ti dassanatthaṃ vuttaṃ. Añño aññassa kārakoti yadi dāyakassa dānacetanā paṭiggāhakena katā bhaveyya, yuttarūpaṃ siyā. Tassa pana dānacetanā parisuddhā paṭiggāhakasaṅkhātaṃ vatthuṃ paṭicca mahāvipākaṭṭhena visujjhati, tasmā acodanā esā ‘‘paṭiggāhakato dānaṃ visujjhatī’’ti.
800-801. 现称「净受施法」之说。义在于「若受施者心清净，则其布施即为清净的大果实。因施者给与施物，受施者则生相应的果报，彼此成因作缘，各自体验不同的乐苦。故布施是因施者心净而得净果，非因受施者，布施者心清净则果由其得成」等言辞，为北方民众所传说；他们因疑问、提出质询而争论。论中『应受供养』等，为解说若受施者不净，应如何体现此义的说法。彼此作为因缘，若施者之施心与受施者相应，则更适宜成立。施心纯净而依受施者称号而生大果报，则因此果纯净而成熟，故有训诂「受施者方面布施清净」之说。
Dakkhiṇāvisuddhikathāvaṇṇanā. · 布施清净论之释。
Sattarasamo vaggo. · 第十七品。