2. Niddesavaṇṇanā · 2. Niddesa解释
2. Niddesavaṇṇanā2. 指示解释
1. Ekakaniddesavaṇṇanā
一、单一举例说解
§1
1. Idāni yathāṭhapitaṃ mātikaṃ ādito paṭṭhāya vibhajitvā dassetuṃ – katamo ca puggalo samayavimuttotiādimāha. Tattha idhāti imasmiṃ sattaloke. Ekacco puggaloti eko puggalo. Kālena kālanti ettha bhummavasena attho veditabbo. Ekekasmiṃ kāleti vuttaṃ hoti. Samayena samayanti idaṃ purimasseva vevacanaṃ. Aṭṭha vimokkheti rūpāvacarārūpāvacaraaṭṭhasamāpattiyo. Tāsañhi paccanīkadhammehi vimuccanato vimokkhoti nāmaṃ. Kāyenāti vimokkhasahajātena nāmakāyena. Phusitvā viharatīti paṭilabhitvā iriyati. Katamasmiṃ panesa kāle vimokkhe phusitvā viharatīti? Samāpattiṃ samāpajjitukāmassa hi kālo nāma atthi, akālo nāma atthi. Tattha pātova sarīrapaṭijagganakālo, vattakaraṇakālo ca samāpajjanassa akālo nāma. Sarīraṃ pana paṭijaggitvā vattaṃ katvā vasanaṭṭhānaṃ pavisitvā nisinnassa yāva piṇḍāya gamanakālo nāgacchati, etasmiṃ antare samāpajjanassa kālo nāma.
第一，如前所说的目录为依据，分段厘清显示——何为“人”与“时节解脱”等说？此处“idhāti”是“在此教法中”的意思。“ekacco puggalo”即一个人。时间称谓“时”（kāla）往往依据场所状况来理解。所谓“单一之时”之说已被提及。所谓“时”（samaya）之用，自古即有，指八种解脱。此八种解脱乃指由七种习气解脱而得的解脱。身体解脱者，是指由生身所生的名为“身体”的存在。触及并常住此身体者。具体何时触及并常住？乃指欲生入定时之际。生入定意时有时，无时。此中又分为再次觉起身体发露时、执行时诸别时，可称为入定之时。身已显露、执行并入坐止于修习之地，至乞食之时止，期间实称入定之时。
Piṇḍāya gamanakālaṃ pana sallakkhetvā nikkhantassa cetiyavandanakālo, bhikkhusaṅghaparivutassa vitakkamāḷake ṭhānakālo piṇḍāya gamanakālo gāme caraṇakālo; āsanasālāya yāgupānakālo vattakaraṇakāloti ayampi samāpajjanassa akālo nāma. Āsanasālāya pana vivitte okāse sati yāva bhattakālo nāgacchati, etasmimpi antare samāpajjanassa kālo nāma. Bhattaṃ pana bhuñjanakālo, vihāragamanakālo, pattacīvarapaṭisāmanakālo, divāvattakaraṇakālo, paripucchādānakāloti ayampi samāpajjanassa akālo nāma. Yo akālo, sveva asamayo. Taṃ sabbampi ṭhapetvā avasese kāle kāle, samaye samaye vuttappakāre aṭṭha vimokkhe sahajātanāmakāyena paṭilabhitvā viharanto, ‘‘idhekacco puggalo…pe… viharatī’’ti vuccati.
于乞食行程期间，离开乞食路上，在佛塔供养时刻，以及于比库僧团集会处诸思维为念时、乞食途经村镇、于座堂用功饮食时与执事工作时，均为入定时段。但于座堂中孤独机会，直至吃饭时止，也为入定的间歇时。食时、路往恭敬处、穿衣披被收囊、白昼执役及用问答等，亦属无界入定之时。所谓无界者，即无确切时间，其均为入定之时。此等没有固定时刻者，根据事实、时间而起，乃与八种解脱同名，身生自动成如此身者入到并现行，谓之“此处有某人……等正在安住”，如此说。
Apicesa saphassakehi sahajātanāmadhammehi sahajātadhamme phusatiyeva nāma, upacārena appanaṃ phusatiyeva nāma. Purimāya appanāya aparaṃ appanaṃ phusatiyeva. Yena hi saddhiṃ ye dhammā sahajātā, tena te paṭiladdhā nāma honti. Phassenāpi phuṭṭhāyeva nāma honti. Upacārampi appanāya paṭilābhakāraṇameva, tathā purimā appanā aparaappanāya. Tatrāssa evaṃ sahajātehi sahajātānaṃ phusanā veditabbā – paṭhamajjhānañhi vitakkādīhi pañcaṅgikaṃ. Tasmiṃ ṭhapetvā tāni aṅgāni sesā atirekapaṇṇāsadhammā cattāro khandhā nāma honti. Tena nāmakāyena paṭhamajjhānasamāpattivimokkhaṃ phusitvā paṭilabhitvā viharati. Dutiyaṃ jhānaṃ pītisukhacittekaggatāhi tivaṅgikaṃ, tatiyaṃ sukhacittekaggatāhi duvaṅgikaṃ, catutthaṃ upekkhācittekaggatāhi duvaṅgikaṃ, tathā ākāsānañcāyatanaṃ…pe… nevasaññānāsaññāyatanañca. Tattha ṭhapetvā tāni aṅgāni sesā atirekapaṇṇāsadhammā cattāro khandhā nāma honti. Tena nāmakāyena nevasaññānāsaññāyatanasamāpattivimokkhaṃ phusitvā paṭilabhitvā viharati.
特别是以纯净的身生法(自动成名之法)所触及名为“触及法”，助手名为“修习触及法”。前者为初次修习，后者为后续修习。如同共生的诸法，于此皆名为已得同类法。触觉所达名为“已触及”，修习亦仅是触达的助缘。早先修习以备随后之修习。此处当了知此等同类法之触及。初禅由思维等五种法形成五部分，在此之外还有余余五十法，合名四蕴。以此身生自动成名之身生法，离初禅出定并得自由而护持安住。第二禅由喜乐及一心三支形成三部分，第三禅由乐及一心两支组成二部分，第四禅由舍及一心二支组成二部分，依次及空无边处……乃至无心处。以此身生法入定，并得自由后护持安住。在那里亦有余余五十法，合称四蕴。以此身生法入无心无想处禅定，得到自由并安住。
Paññāya cassa disvāti vipassanāpaññāya saṅkhāragataṃ, maggapaññāya catusaccadhamme passitvā. Ekacce āsavā parikkhīṇā hontīti upaḍḍhupaḍḍhā paṭhamamaggādivajjhā āsavā parikkhīṇā honti. Ayaṃ vuccati puggalo samayavimuttoti ettha aṭṭhasamāpattilābhī puthujjano tena nāmakāyena phusitvā viharatīti vattuṃ vaṭṭati. Pāḷiyaṃ pana ‘‘ekacce āsavā parikkhīṇā’’ti vuttaṃ. Puthujjanassa ca khīṇā āsavā nāma natthi, tasmā so na gahito. Aṭṭhasamāpattilābhī khīṇāsavopi tena nāmakāyena phusitvā viharatīti vattuṃ vaṭṭati. Tassa pana aparikkhīṇāsavā nāma natthi, tasmā sopi na gahito. Samayavimuttoti pana tiṇṇaṃ sotāpannasakadāgāmianāgāmīnaṃyevetaṃ nāmanti veditabbaṃ.
凭智慧观察，称为观慧慧见行蕴，依四圣谛智慧辨知结蕴。某些浊染已灭者为得初道等位。此即所谓时节解脱者，在此处指尚未尽八法者，依此身生自动成名而触及安住。巴利语中称“某些浊染已灭”，凡夫并无彻底灭除浊染，因此非真得持有者。得八法圆满之人虽尽灭浊染，然触及此身生自动法安住，亦称得道安住。未灭浊染者无此名，故非所得者。所谓时节解脱者，是指出离三界的预流入、斯陀含、阿那含三级圣者。
§2
2. Asamayavimuttaniddese – purimasadisaṃ vuttanayeneva veditabbaṃ. Asamayavimuttoti panettha sukkhavipassakakhīṇāsavassetaṃ nāmaṃ. Sukkhavipassakā pana sotāpannasakadāgāmianāgāmino aṭṭhasamāpattilābhino ca khīṇāsavā puthujjanā ca imasmiṃ duke na labbhanti, dukamuttakapuggalā nāma honti. Tasmā satthā attano buddhasubuddhatāya heṭṭhā gahite ca aggahite ca saṅkaḍḍhitvā saddhiṃ piṭṭhivaṭṭakehi tantiṃ āropento sabbepi ariyapuggalātiādimāha. Tattha ariye vimokkheti kilesehi ārakattā ariyeti saṅkhaṃ gate lokuttaravimokkhe. Idaṃ vuttaṃ hoti – bāhirānañhi aṭṭhannaṃ samāpattīnaṃ samāpajjantassa samayopi atthi asamayopi. Maggavimokkhena vimuccanassa samayo vā asamayo vā natthi. Yassa saddhā balavatī, vipassanā ca āraddhā, tassa gacchantassa tiṭṭhantassa nisīdantassa nipajjantassa khādantassa bhuñjantassa maggaphalapaṭivedho nāma na hotīti natthi. Iti maggavimokkhena vimuccanassa samayo vā asamayo vā natthīti heṭṭhā gahite ca aggahite ca saṅkaḍḍhitvā imaṃ piṭṭhivaṭṭakaṃ tantiṃ āropesi dhammarājā. Samāpattilābhī puthujjano imāyapi tantiyā aggahitova. Bhajāpiyamāno pana samāpattivikkhambhitānaṃ kilesānaṃ vasena samayavimuttabhāvaṃ bhajeyya.
二、非时节解脱说——如前类例言辞所明。非时节解脱者，是指得禅定见惑灭、浊染未尽者。禅定见惑灭者为预流入、斯陀含、阿那含、断尽四禅果位圣者，且非凡夫，称为越苦诸圣者。故师尊以自佛觉悟之力，手把手指导，合众结集，传法于三界，称此为“诸圣者”。此处“圣解脱”乃谓由烦恼断除，无染清净而得超越法界解脱。此言适用——外在八解脱禅定生时定有，而非时定无。信力强盛、修习观慧，行进、静止、坐卧、食饮之间，皆为道果生验之时刻，非无。这是佛法君王手把手，合众结集，设立遍满世间三界之律藏。虽凡夫可得八禅至，然因杂染恼之故，修持当有时节解脱之慧意。
§3
3. Kuppadhammākuppadhammaniddesesu – yassa adhigato samāpattidhammo kuppati nassati, so kuppadhammo. Rūpasahagatānanti rūpanimittasaṅkhātena rūpena sahagatānaṃ. Tena saddhiṃ pavattānaṃ na vinā rūpārammaṇānaṃ catunnaṃ rūpāvacarajjhānānanti attho. Arūpasahagatānanti rūpato aññaṃ, na rūpanti arūpaṃ. Arūpena sahagatānaṃ tena saddhiṃ pavattānaṃ na vinā arūpārammaṇānaṃ catunnaṃ arūpāvacarajjhānānanti attho. Na nikāmalābhīti pañcahākārehi aciṇṇavasitāya icchitākārena aladdhattā na nikāmalābhī. Appaguṇasamāpattikoti attho. Na akicchalābhīti kicchalābhī dukkhalābhī. Yo āgamanamhi kilese vikkhambhento upacāraṃ pāpento appanaṃ pāpento cittamañjūsaṃ labhanto dukkhena kicchena sasaṅkhārena sappayogena kilamanto taṃ sampadaṃ pāpuṇituṃ sakkoti, so na akicchalābhī nāma. Na akasiralābhīti avipulalābhī. Samāpattiṃ appetvā addhānaṃ pharituṃ na sakkoti. Ekaṃ dve cittavāre vattetvā sahasāva vuṭṭhātīti attho.
三、贪着法与非贪着法的释义——所谓贪着法是指那种有所得、禅那的法门因贪欲而趋于消散、灭失的法门，称为贪着法。携带色相的者，即由色相缘起的，随色而住的禅那门。由此相续发生、进行的状态，若无色的所缘境界，即四种离色禅门，则不能成立此义。非色相的携带者，谓不是从色相而生、不是与色相同的，而是发生于非色相的境界、与非色相相应的禅那门。由此相续发生的状态，若无非色所缘境界，即四种离色禅门，则不能成立此义。非贪着者，谓即便具备五种要件，却因未取应得而没有争求，故称为非贪着。非嗔者，谓即便具备障碍，却因未取嗔恨而未得苦果者。譬如在入禅时，虽烦恼染污扰攘，做了时与非时之行为，得着明净心，虽苦痛困苦交错相续，还能获得此得者，谓非嗔者。非散乱者，谓虽入禅却不具足广大之得力，不能稳住禅定。譬如一念二念之间起立，如闪电般迅速供应禅定，谓此义也。
Yatthicchakanti yasmiṃ okāse samāpattiṃ appetvā nisīdituṃ icchati. Yadicchakanti kasiṇajjhānaṃ vā ānāpānajjhānaṃ vā brahmavihārajjhānaṃ vā asubhajjhānaṃ vāti yaṃ yaṃ samāpattiṃ appetvā nisīdituṃ icchati. Yāvaticchakanti addhānaparicchedena yattakaṃ kālaṃ icchati. Idaṃ vuttaṃ hoti – yattha yattha yaṃ yaṃ samāpattiṃ yattakaṃ addhānaṃ samāpajjitumpi vuṭṭhātumpi icchati, tattha tattha taṃ taṃ samāpattiṃ tattakaṃ addhānaṃ samāpajjitumpi vuṭṭhātumpi na sakkoti. Candaṃ vā sūriyaṃ vā ulloketvā ‘imasmiṃ cande vā sūriye vā ettakaṃ ṭhānaṃ gate vuṭṭhahissāmī’ti paricchinditvā jhānaṃ samāpanno yathāparicchedena vuṭṭhātuṃ na sakkoti, antarāva vuṭṭhāti; samāpattiyā appaguṇatāyāti.
所谓所欲住者，是指入禅后，某一时刻渴望久坐不动。所谓所欲散者，是指欲修习五种光明正定、入出息念禅、梵行禅、丑禅等中，期望入禅后能够久坐不动。所谓所欲久，则指在正方便护持下，所欲停留的时间。这里所说者即指凡夫入禅时念念所欲久住与起立时，彼时彼地凡夫无能如意住持此所欲得。譬如仰望月光或太阳说：「我必定移步至此月光或太阳照耀处，然后起立」，依此决定前行，入禅得定后仍不能起立，中间出走，谓入禅之不具足也。
Pamādamāgammāti pamādaṃ paṭicca. Ayaṃ vuccatīti ayaṃ evaṃvidho puggalo kuppadhammoti vuccati. Idaṃ pana aṭṭhasamāpattilābhino puthujjanassa sotāpannassa sakadāgāminoti tiṇṇaṃ puggalānaṃ nāmaṃ. Etesañhi samādhipāribandhakā vipassanāpāribandhakā ca dhammā na suvikkhambhitā, na suvikkhālitā, tena tesaṃ samāpatti nassati parihāyati. Sā ca kho neva sīlabhedena, nāpattivītikkamena. Na garukamokkhadhammo panesa appamattakenapi kiccakaraṇīyena vā vattabhedamattakena vā nassati.
所谓怠慢者，是因怠慢而生。此谓即如是类人，于贪着法中称为贪着法者。此处所说的八种入禅所获者，凡夫中的初果须陀洹果位、斯陀含果位、阿那含果位三类人名。彼等之中，碍害止禅者与碍害观禅者功德未被破坏，亦未被失乱。故此彼等之入禅，未因戒犯漏或犯戒违犯而失效。如非重大解脱法，或因粗心大意而犯戒或差别行持，则入禅仍不会消散。
Tatridaṃ vatthu – eko kira thero samāpattiṃ vaḷañjeti. Tasmiṃ piṇḍāya gāmaṃ paviṭṭhe dārakā pariveṇe kīḷitvā pakkamiṃsu. Thero āgantvā ‘pariveṇaṃ sammajjitabba’nti cintetvā asammajjitvā vihāraṃ pavisitvā ‘samāpattiṃ appessāmī’ti nisīdi. So appetuṃ asakkonto, ‘kiṃ nu kho āvaraṇa’nti sīlaṃ āvajjanto appamattakampi vītikkamaṃ adisvā ‘vattabhedo nu kho atthī’ti olokento pariveṇassa asammaṭṭhabhāvaṃ ñatvā sammajjitvā pavisitvā nisīdanto samāpattiṃ appentova nisīdi.
此中有一事例，一位长老欲修禅。彼时，在村中，有孩童们在围栏内嬉戏玩耍然后散去。该长老来到后，心念曰：「应当恭敬此围栏」，心存不恭敬便进入寺院，念曰：「我当入禅」。然而入禅无能，问曰：「何故所碍？」虽谨守戒律，却犯了粗心大意罪，察看有无戒法损坏，知晓围栏的不敬虚妄后，恭敬守持进入坐下，便能入禅成功。
§4
4. Akuppadhammaniddeso vuttapaṭipakkhavaseneva veditabbo. Akuppadhammoti idaṃ pana aṭṭhasamāpattilābhino anāgāmissa ceva khīṇāsavassa cāti dvinnaṃ puggalānaṃ nāmaṃ. Tesañhi samādhipāribandhakā vipassanāpāribandhakā ca dhammā suvikkhambhitā suvikkhālitā; tena tesaṃ bhassasaṅgaṇikārāmādikiccena vā aññena vā yena kenaci attano anurūpena pamādena vītināmentānampi samāpatti na kuppati, na nassati. Sukkhavipassakā pana sotāpannasakadāgāmianāgāmikhīṇāsavā imasmiṃ duke na labbhanti; dukamuttakapuggalā nāma honti. Tasmā satthā attano buddhasubuddhatāya heṭṭhā gahite ca aggahite ca saṅkaḍḍhitvā imasmimpi duke saddhiṃ piṭṭhivaṭṭakehi tantiṃ āropento sabbepi ariyapuggalātiādimāha. Aṭṭhannañhi samāpattīnaṃ kuppanaṃ nassanaṃ bhaveyya, lokuttaradhammassa pana sakiṃ paṭividdhassa kuppanaṃ nassanaṃ nāma natthi, taṃ sandhāyetaṃ vuttaṃ.
四、非贪着法的释义，应从与贪着法相对的角度来认识。非贪着法是指这八种入禅所得者中，无余流果位与无学者共二类人名。彼等之中，碍害止禅与碍害观禅之事皆已被消除，被安住、调伏。故以自身适当之谨慎、或他法之辅助，以至于放逸行为被胜任调伏，入禅不会失效，不会消散。清净内观者，即初果、二果、无余流者，在此禅苦难中不获禅定，谓叫苦尽灭的果位人。故释尊因自觉悟、深谙正法，为断除疑惑，竭尽教诲，并于其中八种入禅中加以区分并指出界限，凡所有有真理者。八种入禅中的贪着与非贪着是有，但出世间法中不相违背的贪着非贪着则无，故应这样涵摄。
§5
5. Parihānadhammāparihānadhammaniddesāpi kuppadhammākuppadhammaniddesavaseneva veditabbā. Kevalañhi idha puggalassa pamādaṃ paṭicca dhammānaṃ parihānampi aparihānampi gahitanti idaṃ pariyāyadesanāmattameva nānaṃ. Sesaṃ sabbattha tādisameva.
五、关于消散法与消散法的释义，同贪着法与非贪着法的释义分别理解。唯此处，谓此人因怠慢而生，对法之消散与不消散俱有涵摄，此为不同分类说法之意义。其余诸处亦同样含此意。
§7
7. Cetanābhabbaniddese – cetanābhabboti cetanāya aparihāniṃ āpajjituṃ bhabbo. Sace anusañcetetīti, sace samāpajjati. Samāpattiñhi samāpajjanto anusañceteti nāma. So na parihāyati, itaro parihāyati.
第七、关于意不善生的说明——所谓意不善，是指行为上不能生起善法、不受毁坏之功德。若有人能依止意而发起念想，则称为能生起；修习至成就此境，则谓之念起已成。念起已成者，称为已然念。此时念不被毁坏，唯有他念为所毁坏。
§8
8. Anurakkhaṇābhabbaniddese – anurakkhaṇābhabboti anurakkhaṇāya aparihāniṃ āpajjituṃ bhabbo. Sace anurakkhatīti sace anupakāradhamme pahāya upakāradhamme sevanto samāpajjati. Evañhi paṭipajjanto anurakkhati nāma. So na parihāyati, itaro parihāyati.
第八、关于护持不善生的说明——所谓护持不善，是指行为上不能生起护持善法、不受毁坏之功德。若有人能依止护持，舍弃非护持法，恪守护持法，而得成就此境，则称为护持。依止护持修学者，谓之护持已成。护持不被毁坏，唯有他护持为所毁坏。
Ime dvepi samāpattiṃ ṭhapetuṃ thāvaraṃ kātuṃ paṭibalā. Cetanābhabbato pana anurakkhaṇābhabbova balavataro. Cetanābhabbo hi upakārānupakāre dhamme na jānāti. Ajānanto upakāradhamme nudati nīharati, anupakāradhamme sevati. So te sevanto samāpattito parihāyati . Anurakkhaṇābhabbo upakārānupakāre dhamme jānāti. Jānanto anupakāradhamme nudati nīharati, upakāradhamme sevati. So te sevanto samāpattito na parihāyati.
这两种成就的状态，都是难以确立且难以久住的。意不善生强于护持不善生。意不善生者不识善法与不善法；不识善法时弃护持法，而依止非护持法。修习非护持法以致成就后，则被毁坏。护持不善生者则识善与不善法；识非善时弃非护持法，依护持法而修。此等依护持法而成就的境界，不被毁坏。
Yathā hi dve khettapālā eko paṇḍurogena sarogo akkhamo sītādīnaṃ, eko arogo sītādīnaṃ saho. Sarogo heṭṭhākuṭiṃ na otarati, rattārakkhaṃ divārakkhaṃ vijahati. Tassa divā sukamorādayo khettaṃ otaritvā sālisīsaṃ khādanti, rattiṃ migasūkarādayo pavisitvā khalaṃ tacchi taṃ viya chetvā gacchanti. So attano pamattakāraṇā puna bījamattampi na labhati. Itaro rattārakkhaṃ divārakkhaṃ na vijahati. So attano appamattakāraṇā ekakarīsato cattāripi aṭṭhapi sakaṭāni labhati.
如二农夫，一者因疾病体弱，只能守护稻田的宅舍及水渠，白天虽有鸟雀来啄食，但夜晚兽类入侵时，却无力驱赶，因疏忽失察以致种子不存。一者健康强健，能守护水渠及宅舍，但却因一个农夫一人耕作，四人忙于管理丰富收成。
Tattha sarogakhettapālo viya cetanābhabbo, arogo viya anurakkhaṇābhabbo daṭṭhabbo. Sarogassa attano pamādena puna bījamattassapi alabhanaṃ viya cetanābhabbassa upakārānupakāre dhamme ajānitvā upakāre pahāya anupakāre sevantassa samāpattiyā parihānaṃ. Itarassa attano appamādena ekakarīsamattato catuaṭṭhasakaṭauddharaṇaṃ viya anurakkhaṇābhabbassa upakārānupakāre dhamme jānitvā anupakāre pahāya upakāre sevantassa samāpattiyā aparihānaṃ veditabbaṃ. Evaṃ cetanābhabbato anurakkhaṇābhabbova samāpattiṃ thāvaraṃ kātuṃ balavataroti veditabbo.
此比喻中，病弱农夫如意不善生者，强健农夫如护持不善生者。病弱者因无明不识善恶法，舍弃护持法，执著非护持法，故其成就易被毁坏。强健农夫则因明辨善恶法，舍弃非护持法，执持护持法，修行成就则难以被毁坏。由此可知意不善生之成就虽难长久，护持不善生则更具坚固力。
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9. Puthujjananiddese – tīṇi saṃyojanānīti diṭṭhisaṃyojanasīlabbataparāmāsasaṃyojanavicikicchāsaṃyojanāni. Etāni hi phalakkhaṇe pahīnāni nāma honti. Ayaṃ pana phalakkhaṇepi na hotīti dasseti. Tesaṃ dhammānanti tesaṃ saṃyojanadhammānaṃ. Maggakkhaṇasmiñhi tesaṃ pahānāya paṭipanno nāma hoti. Ayaṃ pana maggakkhaṇepi na hoti. Ettāvatā vissaṭṭhakammaṭṭhāno thūlabālaputhujjanova idha kathitoti veditabbo.
第九、关于凡夫的说明——所谓三结，乃见结、戒禁结及疑结三种束缚。此三结于解脱之时即断除。所谓三结即为结法。修行至断除结法者，即称为入道者。但此入道也非真正之入。如同在此所说，凡夫因愚痴无知而执著，方被比作笨重如牛的凡夫。
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10. Gotrabhuniddese – yesaṃ dhammānanti yesaṃ gotrabhuñāṇena saddhiṃ uppannānaṃ paropaṇṇāsakusaladhammānaṃ. Ariyadhammassāti lokuttaramaggassa. Avakkanti hotīti okkanti nibbatti pātubhāvo hoti. Ayaṃ vuccatīti ayaṃ nibbānārammaṇena ñāṇena sabbaṃ puthujjanasaṅkhaṃ puthujjanagottaṃ puthujjanamaṇḍalaṃ puthujjanapaññattiṃ atikkamitvā ariyasaṅkhaṃ ariyagottaṃ ariyamaṇḍalaṃ ariyapaññattiṃ okkamanato gotrabhūpuggalo nāma vuccati.
十、族生标志释义——所谓族生，指的是那些因族缘果知而共生，以此缘起互相联系的善法。所谓圣法，是指世间以外的正道。所谓起源，是指出现、降生、发生之义。此处称谓之故，是由于此智慧把一切凡夫大众的凡夫族群、凡夫境域、凡夫群居与凡夫名称全部超越，转而进入圣众的集体、圣众的族群、圣众的群居及圣众的名称，故称此类人族生有别，谓之族生圣人。
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11. Bhayūparataniddese – bhayena uparatoti bhayūparato. Sattapi sekkhā puthujjanā ca bhāyitvā pāpato oramanti pāpaṃ na karonti . Tattha puthujjanā duggatibhayaṃ, vaṭṭabhayaṃ, kilesabhayaṃ, upavādabhayanti cattāri bhayāni bhāyanti. Tesu bhāyitabbaṭṭhena duggatiyeva bhayaṃ duggatibhayaṃ. Sesesupi eseva nayo. Tattha puthujjano ‘sace tvaṃ pāpaṃ karissasi, cattāro apāyā mukhaṃ vivaritvā ṭhitacchātaajagarasadisā, tesu dukkhaṃ anubhavanto kathaṃ bhavissasī’ti duggatibhayaṃ bhāyitvā pāpaṃ na karoti. Anamataggasaṃsāravaṭṭaṃyeva pana vaṭṭabhayaṃ nāma. Sabbampi akusalaṃ kilesabhayaṃ nāma. Garahā pana upavādabhayaṃ nāma. Tānipi bhāyitvā puthujjano pāpaṃ na karoti. Sotāpannasakadāgāmianāgāmino pana tayo sekkhā duggatiṃ atītattā sesāni tīṇi bhayāni bhāyitvā pāpaṃ na karonti. Maggaṭṭhakasekkhā āgamanavasena vā asamucchinnabhayattā vā bhayūparatā nāma honti. Khīṇāsavo imesu catūsu bhayesu ekampi na bhāyati. So hi sabbaso samucchinnabhayo; tasmā abhayūparatoti vuccati. Kiṃ pana so upavādampi na bhāyatīti? Na bhāyati. Upavādaṃ pana rakkhatīti vattuṃ vaṭṭati. Doṇuppalavāpigāme khīṇāsavatthero viya.
十一、畏惧引导释义——因畏惧而远离恶故，谓之畏惧引导。凡夫及修行者因恐惧恶道而远离恶行，不造恶业。此处凡夫畏惧四种惧，分别为恶道之惧、轮回之惧、烦恼之惧及争吵之惧。于这四惧中，恐怖程度最高者为恶道之惧，余者亦然。凡夫心存恶道之惧，谛听“若你造恶，四恶道大门敞开，受苦无法逃避，汝将如何生存”之言，故不作恶。轮回之惧指无尽生死流转之忧虑。烦恼之惧涵盖诸种不善烦恼。争吵之惧则指郁积苦恼争执害怨之惧担。因恐惧这些，凡夫不造恶业。至于初果、二果、三果圣者，已超越恶道，故不畏恶道之惧，但依然畏惧余二惧。证果及涅槃者，则断尽四惧，一无所惧，故称作无畏远离者。然为何不恐争吵？因恐争吵能护持戒行，故不畏。其如净戒已断烦恼者犹如丛林中无沙蚁之长老。
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12. Abhabbāgamananiddese – sammattaniyāmāgamanassa abhabboti abhabbāgamano. Kammāvaraṇenāti pañcavidhena ānantariyakammena. Kilesāvaraṇenāti niyatamicchādiṭṭhiyā. Vipākāvaraṇenāti ahetukaduhetukapaṭisandhiyā. Assaddhāti buddhadhammasaṅghesu saddhārahitā. Acchandikāti kattukamyatākusalacchandarahitā. Te ṭhapetvā jambudīpaṃ itaradīpattayavāsino veditabbā. Tesu hi manussā acchandikabhāvaṃ paviṭṭhā nāma. Duppaññāti bhavaṅgapaññārahitā. Abhabbāti appaṭiladdhamaggaphalūpanissayā. Niyāmanti magganiyāmaṃ, sammattaniyāmaṃ. Okkamitunti etaṃ kusalesu dhammesu sammattasaṅkhātaṃ niyāmaṃ okkamituṃ pavisituṃ tattha patiṭṭhātuṃ abhabbā.
十二、不应来往释义——不应与正当节制来往谓之不应来往。此即因五种间接业障所致。其中烦恼障，为错误邪见。果报障，为无缘有缘之相续不净。无信，为不信佛法僧。无欲，为缺乏摄持善欲。智障，为缺乏生命本能之智慧。所谓不应，指此种人与外界交往不能适入正道法制，亦难依止正行止法。对此种人，应当知道其流布与其他诸洲众生有所别。此人心中无求，失去明慧，故难获道果。所谓不应，乃因不能承受正法及其法则，难以进入正道及立足于正理。
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13. Bhabbāgamananiddeso vuttapaṭipakkhanayena veditabbo. Evamimasmiṃ duke ye ca puggalā pañcānantariyakā, ye ca niyatamicchādiṭṭhikā, yehi ca ahetukaduhetukapaṭisandhi gahitā , ye ca buddhādīnaṃ na saddahanti, yesañca kattukamyatāchando natthi, ye ca aparipuṇṇabhavaṅgapaññā, yesañca maggaphalānaṃ upanissayo natthi, te sabbepi sammattaniyāmaṃ okkamituṃ abhabbā, viparītā bhabbāti vuttā.
十三、应来往释义——反观同样处于烦恼障、见障、果障、不信、无欲、愚痴、无果助缘之人，此等皆非不应来往者，反应为应来往。
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14. Niyatāniyataniddese – ānantarikāti āntarikakammasamaṅgino. Micchādiṭṭhikāti niyatamicchādiṭṭhisamaṅgino. Sabbepi hete nirayassa atthāya niyatattā niyatā nāma. Aṭṭha pana ariyapuggalā sammābhāvāya uparūparimaggaphalatthāya ceva anupādāparinibbānatthāya ca niyatattā niyatā nāma. Avasesapuggalā pana anibaddhagatikā. Yathā ākāse khittadaṇḍo pathaviyaṃ patanto ‘aggena vā majjhena vā mūlena vā patissatī’ti na ñāyati; evameva ‘asukagatiyā nāma nibbattissantī’ti niyamābhāvā aniyatā nāmāti veditabbā. Yā pana uttarakurukānaṃ niyatagatikatā vuttā, na sā niyatadhammavasena. Micchattasammattaniyatadhammāyeva hi niyatā nāma. Tesañca vasenāyaṃ puggalaniyamo kathitoti.
十四、定命释义——间接，谓内在业力相随。错误见，指附带错误见解。统摄一切作恶之因果，称为定命。八类圣人因正道使其有起有伏，结果有高下，又因无执存在而得究竟涅槃，皆属定命。其余人则无自制轨范，如同天空中的展开棍棒落向大地，究竟何因落火焰乃不得知，故无定命，名不定。所谓先前俱有定命之人，但非因果定理中所说之定命者，实为错误假设之正道定命。以此为众生轨范之定命法则所记述。
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15. Paṭipannakaniddese – maggasamaṅginoti maggaṭṭhakapuggalā. Te hi phalatthāya paṭipannattā paṭipannakā nāma. Phalasamaṅginoti phalapaṭilābhasamaṅgitāya phalasamaṅgino. Phalapaṭilābhato paṭṭhāya hi te phalasamāpattiṃ asamāpannāpi phale ṭhitāyeva nāma.
十五、入行释义——合道者谓止于道的圣人。因得道果而修入道者称为入行者。合果者谓与果位相应，虽未证果但居于如果之境称为合果者。于果证得之前，虽未圆满但依果位稳固而立称为者。
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16. Samasīsīniddese – apubbaṃ acarimanti apure apacchā, ekappahārenevāti attho. Pariyādānanti parikkhayo. Ayaṃ vuccatīti ayaṃ puggalo samasīsī nāma vuccati. So panesa tividho hoti – iriyāpathasamasīsī, rogasamasīsī, jīvitasamasīsīti. Tattha yo caṅkamantova vipassanaṃ paṭṭhapetvā arahattaṃ patvā caṅkamantova parinibbāti padumatthero viya; ṭhitakova vipassanaṃ paṭṭhapetvā arahattaṃ patvā ṭhitakova parinibbāti koṭapabbatavihāravāsītissatthero viya; nisinnova vipassanaṃ paṭṭhapetvā arahattaṃ patvā nisinnova parinibbāti, nipannova vipassanaṃ paṭṭhapetvā arahattaṃ patvā nipannova parinibbāti – ayaṃ iriyāpathasamasīsī nāma.
16. 关于「同住者」的解释——所谓不经常活动者，是指非常在行动、偶尔活动者，含义是一次就放下。所谓“消灭”，意为断灭。称此人为同住者。此人有三种类型——行路同住者、疾病同住者、生命同住者。其内，譬如莲花长老是行路同住者，他立定观照，证阿拉汉果，且刚刚灭度；又如寂顶山长老是立定同住者，他以立定观照，证阿拉汉果，也以立定灭度；又如坐禅、伏禅同住者，坐禅或伏禅观照，证阿拉汉果，亦坐禅或伏禅灭度——此即为行路同住者。
Yo pana ekaṃ rogaṃ patvā antorogeyeva vipassanaṃ paṭṭhapetvā arahattaṃ patvā teneva rogena parinibbāti – ayaṃ rogasamasīsī nāma.
有一病者，病中行持观照，证阿拉汉果，然后因该病而灭度——此即病同住者。
Kataro jīvitasamasīsī nāma? ‘‘Sīsanti terasa sīsāni – palibodhasīsañca taṇhā, vinibandhanasīsañca māno, parāmāsasīsañca diṭṭhi, vikkhepasīsañca uddhaccaṃ, saṃkilesasīsañca avijjā, adhimokkhasīsañca saddhā, paggahasīsañca vīriyaṃ, upaṭṭhānasīsañca sati, avikkhepasīsañca samādhi, dassanasīsañca paññā, pavattasīsañca jīvitindriyaṃ, gocarasīsañca vimokkho, saṅkhārasīsañca nirodho’’ti (paṭi. ma. 1.87). Tattha kilesasīsaṃ avijjaṃ arahattamaggo pariyādiyati. Pavattasīsaṃ jīvitindriyaṃ cuticittaṃ pariyādiyati. Avijjāpariyādāyakaṃ cittaṃ jīvitindriyaṃ pariyādātuṃ na sakkoti. Jīvitindriyapariyādāyakaṃ cittaṃ avijjaṃ pariyādātuṃ na sakkoti. Avijjāpariyādāyakaṃ cittaṃ aññaṃ, jīvitindriyapariyādāyakaṃ cittaṃ aññaṃ. Yassa cetaṃ sīsadvayaṃ samaṃ pariyādānaṃ gacchati, so jīvitasamasīsī nāma.
何为生命同住者？“念头头绪共三十个头绪——‘渴爱头绪’、‘我慢头绪’、‘邪见头绪’、‘散乱头绪’、‘烦恼头绪’、‘亲信头绪’、‘精进头绪’、‘念头绪’、‘定头绪’、‘慧头绪’、‘生命根头绪’、‘自在头绪’、‘行头绪’”（《辅行传》1.87）。其中烦恼头绪即无明，灭除阿拉汉道。生命根头绪即生命根念头。无明灭除者心不能灭除生命根；灭除生命根者心不能灭除无明。无明灭除心与灭除生命根心彼此不同。若此二头绪心均同等灭除，即称为生命同住者。
Kathamidaṃ samaṃ hotīti? Vārasamatāya. Yasmiñhi vāre maggavuṭṭhānaṃ hoti – sotāpattimagge pañca paccavekkhaṇāni, sakadāgāmimagge pañca, anāgāmimagge pañca, arahattamagge cattārīti ekūnavīsatiyā paccavekkhaṇañāṇe patiṭṭhāya bhavaṅgaṃ otaritvā parinibbāyati. Imāya vārasamatāya idaṃ ubhayasīsapariyādānaṃ samaṃ hoti nāma. Tenāyaṃ puggalo jīvitasamasīsīti vuccati. Ayameva ca idha adhippeto.
如何谓同等？指一周时间。在此期间，临命终生诸正道境界之成熟：须陀洹果于五种回顾结处，斯陀含果、阿那含果、阿拉汉果各四处，即共二十一处分别回顾，心法脉络断灭而涅槃。如是此一周内彼二头绪之回顾灭除相当则为同等。故称此人为生命同住者。此义尤为重点。
§17
17. Ṭhitakappīniddese – ṭhito kappoti ṭhitakappo, ṭhitakappo assa atthīti ṭhitakappī. Kappaṃ ṭhapetuṃ samatthoti attho. Uḍḍayhanavelā assāti jhāyanakālo bhaveyya. Neva tāvāti yāva esa maggasamaṅgī puggalo sotāpattiphalaṃ na sacchikaroti, neva tāva kappo jhāyeyya. Jhāyamānopi ajjhāyitvāva tiṭṭheyya. Kappavināso hi nāma mahāvikāro mahāpayogo koṭisatasahassacakkavāḷassa jhāyanavasena mahālokavināso. Ayampi evaṃ mahāvināso tiṭṭheyya vāti vadati. Sāsane pana dharamāne ayaṃ kappavināso nāma natthi. Kappavināse sāsanaṃ natthi. Gatakoṭike hi kāle kappavināso nāma hoti. Evaṃ santepi satthā antarāyābhāvaṃ dīpetuṃ idaṃ kāraṇaṃ āhari – ‘‘idampi bhaveyya, maggasamaṅgino pana phalassa antarāyo na sakkā kātu’’nti. Ayaṃ pana puggalo kappaṃ ṭhapento kittakaṃ kālaṃ ṭhapeyyāti? Yasmiṃ vāre maggavuṭṭhānaṃ hoti, atha bhavaṅgaṃ āvaṭṭentaṃ manodvārāvajjanaṃ uppajjati. Tato tīṇi anulomāni, ekaṃ gotrabhucittaṃ, ekaṃ maggacittaṃ, dve phalacittāni, pañca paccavekkhaṇañāṇānīti ettakaṃ kālaṃ ṭhapeyya. Imaṃ panatthaṃ bāhirāya āgantukūpamāyapi evaṃ dīpayiṃsu. Sace hi sotāpattimaggasamaṅgissa matthakūpari yojanikaṃ ekagghanaselaṃ tivaṭṭāya rajjuyā bandhitvā olambeyya, ekasmiṃ vaṭṭe chinne dvīhi olambeyya, dvīsu chinnesu ekena olambeyyeva, tasmimpi chinne abbhakūṭaṃ viya ākāse tiṭṭheyya, na tveva tassa puggalassa maggānantaraphalassa antarāyaṃ kareyyāti. Ayaṃ pana dīpanā parittā, purimāva mahantā. Na kevalaṃ pana sotāpattimaggaṭṭhova kappaṃ ṭhapeti, itare maggasamaṅginopi ṭhapentiyeva. Tena bhagavā heṭṭhā gahitañca aggahitañca sabbaṃ saṅkaḍḍhitvā saddhiṃ piṭṭhivaṭṭakapuggalehi imaṃ tantiṃ āropesi – ‘‘sabbepi maggasamaṅgino puggalā ṭhitakappino’’ti.
17. 关于「立定行者」的解释——立定者即能立定者，称为立定行者。立定者意即能立定修习。所谓起始时间者，指禅修时间。未达到禅定之初，彼人不证须陀洹果，未能立定；禅定者即使在禅定中，也须静止禅定。禅定灭尽，亦如天地大变，是极大灾难，如亿万大地轮转中大灾难。然此禅定灭尽在此教法中未生。禅定灭尽即教法灭。于死亡轮回的大时代方有禅定灭尽。虽有此，佛陀为除障碍，宣示：“虽有此，证道者果无间断。”问题是，此立定行者何时立定？于一周内，成熟道果心法三业相续：一为种姓心、一为道心、两为果心、五为回顾认知，此为修行时间。此义亦明。早期外道及今亦曾如此说明。非仅须陀洹果部立定，更包括诸正道伴随立定。故佛陀将修道同立定行者总称「立定行者」。
§18
18. Ariyaniddese – kilesehi ārakattā ariyā. Sadevakena lokena araṇīyattā ariyā. Ariyaṭṭho nāma parisuddhaṭṭhoti parisuddhattāpi ariyā. Sesā aparisuddhatāya anariyā.
18. 关于「圣者」的解释——意谓防治烦恼者为圣。与俗世不同者为圣。正觉净清者为圣。余者因未达净清故为非圣。
§19
19. Sekkhaniddese – maggasamaṅgino maggakkhaṇe, phalasamaṅgino ca phalakkhaṇe, adhisīlasikkhādikā tissopi sikkhā sikkhantiyevāti sekkhā. Arahatā pana arahattaphalakkhaṇe tisso sikkhā sikkhitā. Puna tassa sikkhanakiccaṃ natthīti asekkhā. Iti satta ariyā sikkhantīti sekkhā. Khīṇāsavā aññassa santike sīlādīnaṃ sikkhitattā sikkhitaasekkhā nāma. Buddhapaccekabuddhā sayambhūtatāya asikkhitaasekkhā nāma. Sesapuggalā neva sikkhanti na sikkhitāti nevasekkhānāsekkhā.
十九．关于修习的说明——在修行道路上同时具备与道路相应的标志，于果位现前时则具备与果位相应的标志，以及包括戒学等三种修习，这就是所谓的修习。阿拉汉者则已完成三种果位的修习。后又因无修习事故无未修习者，故称为非修习者。如此称为七圣修习者。已断烦恼者乃称为修习已成，即已受戒等修习的修习之人称为已修习者。佛、缘觉和独觉则凭自觉觉他之本性称为未修习者。其余众生既不修习亦不被修习，故称为无修习者或不可称为修习者。
§20
20. Tevijjaniddese – paṭhamaṃ pubbenivāsadibbacakkhuñāṇāni nibbattetvā pacchā arahattaṃ pattopi, paṭhamaṃ arahattaṃ patvā pacchā pubbenivāsadibbacakkhuñāṇanibbattakopi tevijjoyeva nāma. Suttantakathā pana pariyāyadesanā abhidhammakathā nippariyāyadesanāti imasmiṃ ṭhāne āgamanīyameva dhuraṃ. Tasmā paṭhamaṃ dve vijjā nibbattetvā pacchā arahattaṃ pattova idha adhippeto. Chaḷabhiññepi eseva nayo.
二十．关于三明的说明——初则曾断前生诸有为善恶业所转果知见，后能得阿拉汉果，此时既断前生果知，复得阿拉汉者，称之为三明。至于经藏阐释多具多义，论藏则多无区别诠说，本处以传承规定为准。故以先断二种智慧，后证阿拉汉为主导。六通亦依此理。
§22
22. Sammāsambuddhaniddese – pubbe ananussutesūti pacchimabhave saccappaṭivedhato pubbe aññassa kassaci santike assutapubbesu. Tato purimapurimesu pana bhavesu sabbaññubodhisattā buddhasāsane pabbajitvā tīṇi piṭakāni uggahetvā gatapaccāgatavattaṃ āruyha kammaṭṭhānaṃ anulomaṃ gotrabhuṃ āhacca ṭhapenti. Tasmā pacchimabhavasmiṃyeva anācariyakabhāvaṃ sandhāyetaṃ vuttaṃ. Tadā hi tathāgato pūritapāramittā aññassa santike sāmaṃ ananussutesu saṅkhatāsaṅkhatadhammesu ‘‘idaṃ dukkhaṃ…pe… ayaṃ dukkhanirodhagāminī paṭipadā’’ti attapaccakkhena ñāṇena cattāri saccāni abhisambujjhati.
二十二．关于正觉者的说明——所谓『先无所闻』者，谓西方过去生中未被闻知，如来则因亲近众生，于后生中由真如觉知，亲证前生诸天下生，诸生皆闻佛教，以此发心出家，受持三藏，超越生死轮回，得成佛道，遂建立修行基础，亲传世道。故称其后生显出不染世者。因如来圆满波罗蜜，现前于未闻之众生面前，于觉知中自动了悟四圣谛──苦谛、集谛、灭谛、道谛。
Tattha cāti tasmiñca catusaccasambodhisaṅkhāte arahattamagge. Sabbaññutaṃ pāpuṇāti balesu ca vasībhāvanti sabbaññutaññāṇañceva balesu ca ciṇṇavasībhāvaṃ pāpuṇāti. Buddhānañhi sabbaññutaññāṇassa ceva dasabalañāṇassa ca adhigamanato paṭṭhāya aññaṃ kātabbaṃ nāma natthi. Yathā pana ubhatosujātassa khattiyakumārassa abhisekappattito paṭṭhāya ‘idaṃ nāma issariyaṃ anāgata’nti na vattabbaṃ, sabbaṃ āgatameva hoti. Evameva buddhānaṃ arahattamaggassa āgamanato paṭṭhāya ‘ayaṃ nāma guṇo na āgato, na paṭividdho, na paccakkho’ti na vattabbo, sabbepi sabbaññuguṇā āgatā paṭividdhā paccakkhakatāva honti. Ayaṃ vuccatīti ayaṃ evaṃ pāramīpūraṇasiddhānubhāvena ariyamaggena paṭividdhasabbaññuguṇo puggalo sammāsambuddhoti vuccati.
说及此处四圣谛成就法，是指阿拉汉道的觉悟。彼获遍知慧力，能降伏一切魔障。佛陀因得尽知慧力及十种神力为基础，故无复他所建。类似于生于王族之太子，即使有加冕典礼，亦不称未来王者为现任王者，终究国家必归其统治。佛陀的阿拉汉道现前亦复如是，不可谓有所不足、未相应、未亲验，反而一切无上智德悉皆具足、相应、具足、亲证。由此故名——彼即具足波罗蜜成就者，具足修行而得法撸罗摩达真理，成就圣道者即为正觉者。
§23
23. Paccekabuddhaniddesepi – pubbe ananussutesūti pade pubbe vuttanayeneva attho veditabbo. Paccekabuddhopi hi pacchimabhave anācariyako attukkaṃsikañāṇeneva paṭividdhasacco sabbaññutaññāṇañceva balesu ca ciṇṇavasībhāvaṃ na pāpuṇāti.
二十三．关于辟支佛的说明——言『先无所闻』，应依之前语义理解。辟支佛亦如来后生中的不染世者，但依自观智慧，未得遍知慧力及断除魔法成就力，故不获遍知慧力与降伏魔障之力。
§24
24. Ubhatobhāgavimuttaniddese – aṭṭha vimokkhe kāyena phusitvā viharatīti aṭṭha samāpattiyo sahajātanāmakāyena paṭilabhitvā viharati. Paññāya cassa disvāti vipassanāpaññāya saṅkhāragataṃ, maggapaññāya cattāri saccāni passitvā cattāropi āsavā khīṇā honti. Ayaṃ vuccatīti ayaṃ evarūpo puggalo ubhatobhāgavimutto nāmāti vuccati. Ayañhi dvīhi bhāgehi dve vāre vimuttoti ubhatobhāgavimutto. Tatrāyaṃ theravādo – tipiṭakacūḷanāgatthero tāva āha – ‘‘samāpattiyā vikkhambhanavimokkhena, maggena samucchedavimokkhena vimuttoti ubhatobhāgehi dve vāre vimutto’’ti. Tipiṭakamahādhammarakkhitatthero ‘‘nāmanissitako eso’’ti vatvā –
二十四．关于二者解脱者的说明——修得八种解脱，能与身接触而安住者，名为与自然生法名相应的八种禅定。且凭智慧见法，观慧见诸行法，凭道慧见四圣谛，遂断余渣烦恼。此谓圣人依此辨证，名之为二者解脱者。此解脱者于二方面，二时日内得解脱。尊者大长老于此即说「借禅定之解脱与道的断除之解脱，于二方面二时日内亦得解脱」。长老法藏尊者谓此仅名号称呼。
‘‘Accī yathā vātavegena khittā, (upasīvāti bhagavā;)
『火焰』者，如风力吹动时被吹散推动也（世尊此说）；
Atthaṃ paleti na upeti saṅkhaṃ;
意指不趋向、不入于界，
Evaṃ munī nāmakāyā vimutto,
如是称为圣者身心解脱，
Atthaṃ paleti na upeti saṅkha’’nti. (su. ni. 1080);
意指不趋向、不入於界。」（《相应部·1080）
Vatvā suttaṃ āharitvā ‘‘nāmakāyato ca rūpakāyato ca suvimuttattā ubhatobhāgavimutto’’ti āha. Tipiṭakacūḷābhayatthero panāha – ‘‘samāpattiyā vikkhambhanavimokkhena ekavāraṃ vimutto maggena samucchedavimokkhena ekavāraṃ vimuttoti ubhatobhāgavimutto’’ti. Ime pana tayopi therā paṇḍitā, ‘tiṇṇampi vāde kāraṇaṃ dissatī’ti tiṇṇampi vādaṃ tantiṃ katvā ṭhapayiṃsu.
说毕，世尊引经据典说道：『因名身与色身二者都得自在，故称为二者皆得解脱。』《小法集》长老复言：『一时因三昧得解脱，有时因垢断得解脱，一时由断尽道得解脱，故言二者皆得解脱。』这三种说法，三种论点彼此相辅相成，因此被确立。
Saṅkhepato pana arūpasamāpattiyā rūpakāyato vimutto, maggena nāmakāyato vimuttoti ubhohi bhāgehi vimuttattā ubhatobhāgavimutto. So catunnaṃ arūpasamāpattīnaṃ ekekato vuṭṭhāya saṅkhāre sammasitvā arahattaṃ pattānaṃ catunnaṃ, nirodhā vuṭṭhāya arahattaṃ pattassa anāgāmino ca vasena pañcavidho hoti. Tattha purimā cattāro samāpattisīsaṃ nirodhaṃ na samāpajjantīti pariyāyena ubhatobhāgavimuttā nāma. Aṭṭhasamāpattilābhī anāgāmī taṃ samāpajjitvā tato vuṭṭhāya vipassanaṃ vaḍḍhetvā arahattaṃ pattoti nippariyāyena ubhatobhāgavimuttaseṭṭho nāma. Nanu ca arūpāvacarajjhānampi upekkhācittekaggatāhi duvaṅgikaṃ rūpāvacaracatutthajjhānampi, tasmā tampi padaṭṭhānaṃ katvā arahattaṃ pattena ubhatobhāgavimuttena bhavitabbanti? Na bhavitabbaṃ. Kasmā? Rūpakāyato avimuttattā. Tañhi kilesakāyatova vimuttaṃ, na rūpakāyato; tasmā tato vuṭṭhāya arahattaṃ patto ubhatobhāgavimutto nāma na hoti . Arūpāvacaraṃ pana nāmakāyato ca vimuttaṃ rūpakāyato cāti tadeva pādakaṃ katvā arahattaṃ patto ubhatobhāgavimutto hotīti veditabbo.
简而言之，由于无色定入时得色身解脱，以由道得名身解脱，两者皆得解脱，因此称为二者皆得解脱。断四种无色三昧之一，次第调伏行使的阿拉汉证得果位，有四种；其中先前四种三昧浑然不入灭，被称为二者皆得解脱。得八次完成时证得欲断除者，证果后作般涅槃者当以修慧增进，一切圆满地成就，谓之二者皆得解脱之最胜者。岂非即使入无色禅那，凭无分别定和第四无色禅那的平等一心，亦应以此处为准则，以二者皆得解脱为阿拉汉所成之理乎？不应如此。何以故？因色身不解脱。彼名身亦犹染污身得以解脱，而非色身解脱。因此由此作阿拉汉证果时，并非二者皆得解脱。惟有无色行与名身皆得解脱及色身亦得解脱时，方可称为二者皆得解脱，方显阿拉汉证果。此理当洞察明了。
§25
25. Paññāvimuttaniddese – paññāya vimuttoti paññāvimutto. So sukkhavipassako catūhi jhānehi vuṭṭhāya arahattaṃ pattā cattāro cāti pañcavidho hoti. Etesu hi ekopi aṭṭhavimokkhalābhī na hoti. Teneva na heva kho aṭṭha vimokkhetiādimāha. Arūpāvacarajjhānesu pana ekasmiṃ sati ubhatobhāgavimuttoyeva nāma hotīti.
25. 关于慧解脱的说明——所谓慧解脱者，即由慧而得到解脱的。此慧解脱者，乃通过轻安的内观禅那，超越四禅，获得阿拉汉果，是五种解脱之一。在这些中，没有一例是八解脱之功德者。正因为如此，『八解脱』之名并非指此，而在无色界禅那中，唯有一种具足身心两利的解脱，方能称为八解脱。
§26
26. Kāyasakkhiniddese – ekacce āsavāti heṭṭhimamaggattayavajjhā. Ayaṃ vuccatīti ayaṃ evarūpo puggalo kāyasakkhīti vuccati. So hi phuṭṭhantaṃ sacchikarotīti kāyasakkhī. Jhānaphassaṃ paṭhamaṃ phusati, pacchā nirodhaṃ nibbānaṃ sacchikarotītipi kāyasakkhī. So sotāpattiphalaṭṭhaṃ ādiṃ katvā yāva arahattamaggaṭṭhā chabbidho hoti.
26. 关于身证的说明——某些释义中谓阿染污断恶道之心，称为身证。此谓有此般形态的比库即称身证者。身证者乃指确实印证内证禅的第一触，继而证入寂灭涅槃，如流中得果者。自初果到阿拉汉道中，身证者共有六种。
§27
27. Diṭṭhippattaniddese – idaṃ dukkhanti idaṃ dukkhaṃ, ettakaṃ dukkhaṃ, na ito uddhaṃ dukkhaṃ. Dukkhasamudayādīsupi eseva nayo. Yathābhūtaṃ pajānātīti ṭhapetvā taṇhaṃ pañcupādānakkhandhe ‘dukkhasacca’nti yāthāvasarasato pajānāti. Taṇhā pana dukkhaṃ janeti nibbatteti, pabhāveti, tato taṃ dukkhaṃ samudeti; tasmā naṃ ayaṃ ‘dukkhasamudayo’ti yathābhūtaṃ pajānāti. Yasmā pana idaṃ dukkhañca samudayo ca nibbānaṃ patvā nirujjhanti vūpasammanti appavattiṃ gacchanti; tasmā naṃ ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti. Ariyo pana aṭṭhaṅgiko maggo, taṃ dukkhanirodhaṃ gacchati; tena taṃ ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Ettāvatā nānākkhaṇe saccavavatthānaṃ dassitaṃ. Idāni ekakkhaṇe dassetuṃ tathāgatappaveditātiādimāha. Tattha tathāgatappaveditāti mahābodhimaṇḍe nisīdatvā tathāgatena paṭividdhā viditā pākaṭīkatā. Dhammāti catusaccadhammā. Vodiṭṭhā hontīti sudiṭṭhā honti. Vocaritāti sucaritā. Tesu anena paññā suṭṭhu carāpitā hotīti attho. Ayaṃ vuccatīti ayaṃ evarūpo puggalo diṭṭhippattoti vuccati. Ayañhi diṭṭhantaṃ patto. ‘‘Dukkhā saṅkhārā, sukho nirodho’’ti ñāṇaṃ hoti . Diṭṭhaṃ viditaṃ sacchikataṃ passitaṃ paññāyāti diṭṭhappatto. Ayampi kāyasakkhī viya chabbidhova hoti.
27. 关于见解生起的说明——这是苦，乃此苦，即此等苦，而非彼岸苦。苦及苦集等亦如是。以真如智慧确定，以渴爱束缚五取蕴，故称苦谛，慧如实了知。渴爱生苦，现行苦，继生苦；因此如此苦集亦须如实了知。因苦及苦集灭入涅槃，故苦灭亦应理解为如实见谛。圣者依八正道证苦灭，因此八正道为苦灭道。如此时机诸谛法义显演。今为同时现显故称为如来所说。此时如来坐于大觉场所，所说义理显然明了。法即四圣谛。洞察即彻见明知。修持即善行。由此智慧善行故，此谓见解生起。如此形态众生，谓之见解生起。得此见解，名为见解证入。此见解如身证者，皆为六种之一。
§28
28. Saddhāvimuttaniddese – no ca kho yathā diṭṭhippattassāti yathā diṭṭhippattassa āsavā parikkhīṇā, na evaṃ saddhāvimuttassāti attho. Kiṃ pana nesaṃ kilesappahāne nānattaṃ atthīti? Natthi. Atha kasmā saddhāvimutto diṭṭhippattaṃ na pāpuṇātīti? Āgamanīyanānattena. Diṭṭhippato hi āgamanamhi kilese vikkhambhento appadukkhena appakasirena akilamantova vikkhambhetuṃ sakkoti. Saddhāvimutto pana dukkhena kasirena kilamanto hutvā vikkhambhetuṃ sakkoti, tasmā diṭṭhippattaṃ na pāpuṇāti. Apica nesaṃ paññāyapi nānattaṃ atthiyeva. Diṭṭhippattassa hi upari tiṇṇaṃ maggānaṃ vipassanāñāṇaṃ tikkhaṃ sūraṃ pasannaṃ hutvā vahati. Saddhāvimuttassa vipassanāñāṇaṃ no tikkhaṃ sūraṃ pasannaṃ hutvā vahati, tasmāpi so diṭṭhippattaṃ na pāpuṇāti.
28. 关于信解脱的说明——然非谓见解证入时烦恼已尽而得信解脱。何以故？烦恼断除非有差别？无也。为何信解脱不能得见解？此因路径不同所致。见解证入时烦恼虽有，但微微、少少、不染、不动摇，仍能持续。信解脱时烦恼微细但仍能动摇，故不能得见解。且此二者慧亦不同。见解证入时，三道观察慧锐利、强劲、明净，信解脱时则无此三种，故不能得见解。
Yathā hi dvīsu taruṇesu sippaṃ dassentesu ekassa hatthe tikhiṇo asi, ekassa kuṇṭho. Tikhiṇena asinā kadalī chijjamānā saddaṃ na karoti. Kuṇṭhena asinā chijjamānā ‘kaṭakaṭā’ti saddaṃ karoti. Tattha tikhiṇena asinā saddaṃ akarontiyā eva kadaliyā chedanaṃ viya diṭṭhippattassa tiṇṇaṃ maggānaṃ vipassanāñāṇassa tikhiṇasūravippasannabhāvo. Kuṇṭhena asinā saddaṃ karontiyāpi kadaliyā chedanaṃ viya saddhāvimuttassa tiṇṇaṃ maggānaṃ vipassanāñāṇassa atikhiṇaasūraappasannabhāvo veditabbo. Imaṃ pana nayaṃ ‘no’ti paṭikkhipitvā, āgamanīyanānatteneva saddhāvimutto diṭṭhippattaṃ na pāpuṇātīti sanniṭṭhānaṃ kataṃ.
譬如二青壮者分示巧艺，一手带锐利铁刀，一手带钝铁刀。锐刀砍蕉叶时无声，钝刀砍蕉叶则发出响声。此锐刀砍蕉如同见解证入三道慧之锐利清明；钝刀砍蕉则似信解脱三道慧钝而软弱。这理证明信解脱因路径所限，不能得见解证入。于是排除反对，而定说因路径不同信解脱不得见解证入。
Āgamaṭṭhakathāsu pana vuttaṃ – ‘‘etesu hi saddhāvimuttassa pubbabhāgamaggakkhaṇe saddahantassa viya okappentassa viya adhimuccantassa viya ca kilesakkhayo hoti. Diṭṭhippattassa pubbabhāgamaggakkhaṇe kilesacchedakañāṇaṃ adandhaṃ tikhiṇaṃ sūraṃ hutvā vahati. Tasmā yathā nāma atikhiṇena asinā kadaliṃ chindantassa chinnaṭṭhānaṃ na maṭṭhaṃ hoti, asi na sīghaṃ vahati, saddo suyyati, balavataro vāyāmo kātabbo hoti ; evarūpā saddhāvimuttassa pubbabhāgamaggabhāvanā. Yathā pana sunisiteneva asinā kadaliṃ chindantassa chinnaṭṭhānaṃ maṭṭhaṃ hoti, asi sīghaṃ vahati, saddo na suyyati, balavavāyāmakiccaṃ na hoti; evarūpā diṭṭhippattassa pubbabhāgamaggabhāvanā veditabbā’’ti. Ayaṃ vuccatīti ayaṃ evarūpo puggalo saddhāvimuttoti vuccati. Ayañhi saddahanto vimuttoti saddhāvimutto. Ayampi kāyasakkhī viya chabbidhova hoti.
在经注中曾说——“在这信解脱之处，先前路径初现时，如同降伏者刚施压断恶烦恼。见解证入路径初现时，则观察断恶慧锐利、强劲、明净。故犹如用锐利刀骤砍蕉叶，折处稳妥，刀不易断、发不出声，力度用得恰到好处；此即信解脱路径诸种修习。若用稍钝刀砍蕉，断处易断，刀速度慢，作声响，力度虚弱；此即见解证入路径修习。由此故谓此人为信解脱者。此人如身证一样乃六类之一。”
§29
29. Dhammānusārīniddese – paṭipannassāti iminā sotāpattimaggaṭṭho dassito. Adhimattanti balavaṃ. Paññaṃ vāhetīti paññāvāhī. Paññā imaṃ puggalaṃ vahatīti paññāvāhītipi vuttaṃ hoti. Paññāpubbaṅgamanti paññaṃ purecārikaṃ katvā. Ayaṃ vuccatīti ayaṃ evarūpo puggalo dhammānusārīti vuccati. So hi paññāsaṅkhātena dhammena sarati anussaratīti dhammānusārī. Sotāpattimaggaṭṭhassevetaṃ nāmaṃ. Phale pana patte diṭṭhippatto nāma hoti.
29. 关于“依法行者”的说明——所谓“行者”，是指借此显现入流圣道所依止者。此处“adhimatta”意为力量强盛，“paññā vāhetīti”意即承载智慧者。说智慧能够承载此人，亦即说智慧使此人成长。所谓“智慧前行”，是指智慧先行于前。故称此人为“依法行者”，即此人依循法而行。因他随从已具足智慧的法而修习、回忆，故名“依法行者”。此处特指入流圣道上的依法者。至于成就果位时，称为“断见果者”。
§30
30. Saddhānusārīniddesepi – saddhaṃ vāhetīti saddhāvāhī. Saddhā imaṃ puggalaṃ vahatīti saddhāvāhītipi vuttameva. Saddhāpubbaṅgamanti saddhaṃ purecārikaṃ katvā. Ayaṃ vuccatīti ayaṃ evarūpo puggalo saddhānusārīti vuccati. So hi saddhāya sarati. Anussaratīti saddhānusārī. Sotāpattimaggaṭṭhassevetaṃ nāmaṃ. Phale pana patte saddhāvimutto nāma hoti. Lokuttaradhammañhi nibbattentānaṃ dve dhurāni nāma, dve abhinivesā nāma, dve sīsāni nāma. Tattha saddhādhuraṃ paññādhuranti – dve dhurāni nāma. Eko pana bhikkhu samathābhinivesena abhinivisati, eko vipassanābhinivesenāti – ime dve abhinivesā nāma. Eko ca matthakaṃ pāpuṇanto ubhatobhāgavimutto hoti, eko paññāvimuttoti – imāni dve sīsāni nāma. Ye keci hi lokuttaradhammaṃ nibbattenti, sabbe te ime dve dhamme dhuraṃ katvā imesu dvīsu ṭhānesu abhinivisitvā imehi dvīhi ṭhānehi vimuccanti. Tesu yo bhikkhu aṭṭhasamāpattilābhī paññaṃ dhuraṃ katvā samathavasena abhiniviṭṭho aññataraṃ arūpasamāpattiṃ padaṭṭhānaṃ katvā vipassanaṃ paṭṭhapetvā arahattaṃ pāpuṇāti, so sotāpattimaggakkhaṇe dhammānusārī nāma. Parato pana chasu ṭhānesu kāyasakkhī nāma. Arahattaphale patte ubhatobhāgavimutto nāma.
30. 关于“依信行者”的说明——所谓“信者”，亦即信仰者。信能够承载此人，故名“依信行者”。所谓“信前行”，即先以信心安住。故称此人为“依信行者”，即此人依循信心而修。因他以信心修习、回忆故名。此处特指入流圣道上的依信者。成就果位时称为“信解脱者”。在出世间法的圣人中，有两根本执著、两种根本贪著、两种根本断头。其中文信根执著与慧根执著是两根本执著。一个比库由于定力执著于和定的贪著，另一个由于观慧执著——这两者即称两根本贪著；一者获此世间的分别解脱，另一者获慧解脱——这即两断头。凡入出世间圣道者，作如是二根本执著后，断于两处贪执、住于二处，之后即由此二处断除而证解脱。此中一比库若于八种究竟力的成就中，断智慧根贪而依止定力，证得某一空无色定（无色聚的禅定），继之修习慧观，成阿拉汉果，彼时即名为入流圣道之依法行者。之后于六处获身见果证者，名为具身证者。成阿拉汉果时，得智慧解脱，二果皆证。
Aparo paññameva dhuraṃ katvā vipassanāvasena abhiniviṭṭho suddhasaṅkhāre vā rūpāvacarajjhānesu vā aññataraṃ sammasitvā arahattaṃ pāpuṇāti, ayampi sotāpattimaggakkhaṇeyeva dhammānusārī nāma. Parato pana chasu ṭhānesu diṭṭhippatto nāma. Arahatte patte paññāvimutto nāma. Idha dve nāmāni apubbāni, tāni purimehi saddhiṃ pañca honti. Aparo aṭṭhasamāpattilābhī saddhaṃ dhuraṃ katvā samādhivasena abhiniviṭṭho aññataraṃ arūpasamāpattiṃ padaṭṭhānaṃ katvā vipassanaṃ paṭṭhapetvā arahattaṃ pāpuṇāti – ayaṃ sotāpattimaggakkhaṇe saddhānusārī nāma. Parato chasu ṭhānesu kāyasakkhīyeva nāma. Arahatte patte ubhatobhāgavimuttoyeva nāma. Idha ekameva nāmaṃ apubbaṃ. Tena saddhiṃ purimāni pañca cha honti. Aparo saddhameva dhuraṃ katvā vipassanāvasena abhiniviṭṭho suddhasaṅkhāre vā rūpāvacarajjhānesu vā aññataraṃ sammasitvā arahattaṃ pāpuṇāti. Ayampi sotāpattimaggakkhaṇe saddhānusārī nāma. Parato chasu ṭhānesu saddhāvimutto nāma. Arahatte patte paññāvimutto nāma. Idhāpi ekameva nāmaṃ apubbaṃ. Tena saddhiṃ purimāni cha satta honti. Ime satta puggalā loke aggadakkhiṇeyyā nāmāti.
另一位比库仅断智慧根贪，以慧观力住，或于净行中，或于色界禅定中托止某一禅定，继而成阿拉汉果，亦称入流圣道阶段之依法行者。然后于六处获断见果证者，名为具断见者。阿拉汉果时，得慧解脱。此处有二名为“前者”，与前述人相对，彼此与前五名同时出现。另一位于八种究竟力之成就中，断信根执著，以定力住止，获某空无色定，继以慧观，成阿拉汉果，此亦入流圣道阶段之依信行者。之后于六处获身见果证者，名为具身证者。成阿拉汉果时，得二果皆证。前述只有一“前者”，彼得五人相伴成七人。另一于六处获信解脱者，阿拉汉果时，得智慧解脱，亦属入流圣道之依信行者。此亦一“前者”，后二者合计七人，此七人于世间被视为最上尊贵者。
§31
31. Sattakkhattuparamaniddese – sattakkhattunti sattavāre. Sattakkhattuparamā bhavūpapatti attabhāvaggahaṇaṃ assa, tato paraṃ aṭṭhamaṃ bhavaṃ nādiyatīti sattakkhattuparamo. Sotāpanno hotīti ettha sototi ariyamaggo, tena samannāgato sotāpanno nāma. Yathāha –
31. 关于“七旬满时”的说明——所谓七旬，即七周。七旬满时意为获生于第七旬时，不再续生为第八旬，此即七旬满时。所称“入流者”为圣道之流，由此而获入流圣名，如经中所说——
‘‘Soto sototi hidaṃ, sāriputta, vuccati. Katamo nu kho, sāriputta, sototi? Ayameva hi, bhante, ariyo aṭṭhaṅgiko maggo soto, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhīti. Sotāpanno sotāpannoti, hidaṃ, sāriputta, vuccati. Katamo nu kho, sāriputta, sotāpannoti? Yo hi, bhante, iminā ariyena aṭṭhaṅgikena maggena samannāgato ayaṃ vuccati sotāpanno, svāyaṃ āyasmā evaṃnāmo evaṃgotto iti vā’’ti (saṃ. ni. 5.1001).
“『流』者，沙利子，此谓流。何为流？比库，此即圣八正道之流，亦即正见……正定。入流者即入于流也，沙利子，所谓入流者，即借此圣八正道而入流者，自此而得此名。”（相应部5.1001）
Evaṃ maggakkhaṇepi sotāpanno nāma hoti. Idha pana maggena phalassa nāmaṃ dinnanti phalakkhaṇe sotāpanno adhippeto.
因此，在道伤成就时便称为入流者。达于道的阶段称为“入流者”，而达于果的阶段称为“断见果者”。
Avinipātadhammoti vinipātasaṅkhātaṃ apāyaṃ upapattivasena anāgamanasabhāvo. Niyatoti magganiyāmena niyato. Sambodhiparāyaṇoti bujjhanakabhāvaparāyaṇo. So hi paṭiladdhamaggena bujjhatīti sambodhiparāyaṇo. Upari tīhi maggehi avassaṃ bujjhissatīti sambodhiparāyaṇo. Deve ca manusse cāti devalokañca manussalokañca. Sandhāvitvā saṃsaritvāti paṭisandhivasena aparāparaṃ gantvā. Dukkhassantaṃ karotīti vaṭṭadukkhassa pariyantaṃ parivaṭumaṃ karoti. Ayaṃ vuccatīti ayaṃ evarūpo puggalo sattakkhattuparamo nāma vuccati. Ayaṃ pana kālena devalokassa kālena manussalokassa vasena missakabhavena kathitoti veditabbo.
所谓不退转法者，即是由不退转的道理所成之恶趣境界，谓无再来之性。所谓一定者，是指由定命之因缘而确定无疑。所谓正觉归命，是专注于觉悟性质。此谓凭借已得之道而觉悟，故称正觉归命。上述三道之上皆能觉悟者，亦称正觉归命。天、人等谓天界及人界，彼此不断轮回，即以相续续转之理自相接续轮转。成就了苦灭者，谓抱持苦之尽灭，广周流转。此人谓之「此类」；此类如此类型之众生，称为七世之最。此类虽以时间论，因居于天、人界不同身份，故当知此处所说即是指谓境界的分别。
§32
32. Kolaṃkolaniddese – kulato kulaṃ gacchatīti kolaṃkolo. Sotāpattiphalasacchikiriyato hi paṭṭhāya nīce kule upapatti nāma natthi, mahābhogakulesuyeva nibbattatīti attho. Dve vā tīṇi vā kulānīti devamanussavasena dve vā tayo vā bhave. Iti ayampi missakabhaveneva kathito. Desanāmattameva cetaṃ – ‘dve vā tīṇi vā’ti. Yāva chaṭṭhabhavā saṃsarantopi pana kolaṃkolova hoti.
三十二、论轮回累次 — "由本家至他家"，谓生生家庭递转，谓为轮回累次。依据得流果实者，当下低贱之家无别生起，意指如大富贵之家一样亦生轮回。谓二或三家，乃依据天人之说二或三者之类。此亦因轮回之缘所说。仅此说说中开示“二或三者”。轮回虽至六趣中转生，但仍犹如轮回累次之状。
§33
33. Ekabījiniddese – khandhabījaṃ nāma kathitaṃ. Yassa hi sotāpannassa ekaṃyeva khandhabījaṃ atthi, ekaṃ attabhāvaggahaṇaṃ, so ekabījī nāma. Mānusakaṃ bhavanti idaṃ panettha desanāmattameva. Devabhavaṃ nibbattetītipi pana vattuṃ vaṭṭatiyeva. Bhagavatā gahitanāmavaseneva cetāni etesaṃ nāmāni. Ettakaṃ ṭhānaṃ gato sattakkhattuparamo nāma hoti, ettakaṃ kolaṃkolo, ettakaṃ ekabījīti bhagavatā etesaṃ nāmaṃ gahitaṃ. Niyamato pana ayaṃ sattakkhattuparamo, ayaṃ kolaṃkolo, ayaṃ ekabījīti natthi.
三十三、论单根者 — 称为蕴根。凡已得得流果者，唯一蕴根存在，具有一真实自性，称为单根者。此人类存在，论说仅就于此缘起之义。论说亦及天界涅槃。此名称由世尊所定。其称谓分别，如七世之最，轮回累次，单根等，皆由世尊所名。此七世之最，轮回累次，单根等名无他由，仅此确定。
Ko pana tesaṃ etaṃ pabhedaṃ niyametīti? Keci tāva therā ‘pubbahetu niyametī’ti vadanti, keci ‘paṭhamamaggo’, keci ‘upari tayo maggā’, keci ‘tiṇṇaṃ maggānaṃ vipassanā’ti. Tattha ‘pubbahetu niyametī’ti vāde ‘paṭhamamaggassa upanissayo kato nāma hoti, upari tayo maggā nirupanissayā uppannā’ti vacanaṃ āpajjati. ‘Paṭhamamaggo niyametī’ti vāde upari tiṇṇaṃ maggānaṃ niratthakatā āpajjati. ‘Upari tayo maggā niyamentī’ti vāde ‘aṭṭhamamagge anuppanneyeva upari tayo maggā uppannā’ti āpajjati. ‘Tiṇṇaṃ maggānaṃ vipassanā niyametī’ti vādo pana yujjati. Sace hi upari tiṇṇaṃ maggānaṃ vipassanā balavatī hoti, ekabījī nāma hoti; tato mandatarāya kolaṃkolo; tato mandatarāya sattakkhattuparamoti.
问：诸者中此区别何自决定？有长老说“以前因决定”，有说“初道”，有说“上三道”，有说“三道中之观智”。其中文“以前因决定”说意谓“初道之缘”而有之；上三道，谓“第八道未生时有上三道出世”之说；三道中之观智说较为得当。若上三道中之观智强者，为单根；次弱者为轮回累次；次弱者为七世之最。
Ekacco hi sotāpanno vaṭṭajjhāsayo hoti, vaṭṭābhirato, punappunaṃ vaṭṭasmiṃyeva vicarati sandissati. Anāthapiṇḍiko seṭṭhi, visākhā upāsikā, cūḷarathamahārathā devaputtā, anekavaṇṇo devaputto, sakko devarājā, nāgadatto devaputtoti ime hi ettakā janā vaṭṭajjhāsayā vaṭṭābhiratā ādito paṭṭhāya cha devaloke sodhetvā akaniṭṭhe ṭhatvā parinibbāyissanti, ime idha na gahitā. Na kevalañcime; yopi manussesuyeva sattakkhattuṃ saṃsaritvā arahattaṃ pāpuṇāti, yopi devaloke nibbatto devesuyeva sattakkhattuṃ aparāparaṃ saṃsaritvā arahattaṃ pāpuṇāti, imepi idha na gahitā. Missakabhavavaseneva panettha sattakkhattuparamakolaṃkolā mānusakabhavanibbattakoyeva ca ekabījī gahitoti veditabbo. Tattha ekeko dukkhāpaṭipadādivasena catubbidhabhāvaṃ āpajjati. Saddhādhureneva cattāro sattakkhattuparamā, cattāro kolaṃkolā, cattāro ekabījinoti dvādasa honti. Sace paññāya sakkā nibbattetuṃ, ‘ahaṃ lokuttaraṃ dhammaṃ nibbattessāmī’ti evaṃ paññaṃ dhuraṃ katvā sattakkhattuparamādibhāvaṃ pattāpi paṭipadāvasena dvādasevāti ime catuvīsati sotāpannā ihaṭṭhakanijjhānikavaseneva imasmiṃ ṭhāne kathitāti veditabbā.
有一位得流果者常住心系轮回，执著轮回，反复流转轮回间。有比库商人阿难尊者，维萨卡居士，小车使者诸天子，色彩诸多之天子，萨咖天帝，纳迦达多天子等二十六人，是由执着轮回生起，起首发心，自初生天界，待至最低层，最终涅槃者。此处未尽录。且非仅此，如亦有人于人界轮回数世，得阿拉汉果；有人于天界涅槃，亦轮转天界若干世，得阿拉汉果，此亦未尽载。因缘种别谓单根、轮回累次、七世之最，及人间生起之单根，亦应知名录。此中有一苦行之法，四种现身。如信力强者二十六诸天，四种轮回及单根，共计十二种。如慧力能入世间出世间，自言“我当证得超世法”，入于这个境界固守，虽得七世之最等身份，依修行道而亦得十二种者，二十六众得流果于此地之所说也。
§34
34. Sakadāgāminiddese – paṭisandhivasena sakiṃ āgacchatīti sakadāgāmī. Sakidevāti ekavāraṃyeva. Imaṃ lokaṃ āgantvāti iminā pañcasu sakadāgāmīsu cattāro vajjetvā ekova gahito. Ekacco hi idha sakadāgāmiphalaṃ patvā idheva parinibbāyati, ekacco idha patvā devaloke parinibbāyati, ekacco devaloke patvā tattheva parinibbāyati, ekacco devaloke patvā idhūpapajjitvā parinibbāyati – ime cattāropi idha na gahitā. Yo pana idha patvā devaloke yāvatāyukaṃ vasitvā puna idhūpapajjitvā parinibbāyati – ayaṃ ekova idha gahitoti veditabbo. Sesamettha yaṃ vattabbaṃ siyā taṃ sabbaṃ heṭṭhā dhammasaṅgahaṭṭhakathāyaṃ lokuttarakusalaniddese vuttameva. Imassa pana sakadāgāmino ekabījinā saddhiṃ kiṃ nānākaraṇanti? Ekabījissa ekāva paṭisandhi, sakadāgāmissa dve paṭisandhiyo – idaṃ nesaṃ nānākaraṇanti.
三十四、论一来者 — 轮回续转而再来者，谓一来者。此谓仅一来世。论者以五类一来者中选取四类为例，约定一说。少者于此生得一来果，涅槃此地；少者此生得果，生天涅槃；少者天生得果，即时涅槃；少者天生得果，降世涅槃。此四例未尽。有者于此生得果，天居若干岁，再降世地涅槃，此唯一得录。其余法应详见下文法集注中超世善论中所述。单根与一来者何异？单根仅一续转；一来者有二续转，谓此不同。
§35
35. Anāgāminiddese – orambhāgiyānaṃ saṃyojanānanti oraṃ vuccati kāmadhātu. Yassa imāni pañca bandhanāni appahīnāni honti, so bhavagge nibbattopi gilitabaḷiso maccho viya dīghasuttakena pāde baddhakāko viya tehi bandhanehi ākaḍḍhiyamāno kāmadhātuyaṃyeva pavattatīti pañca bandhanāni orambhāgiyānīti vuccanti. Heṭṭhābhāgiyāni heṭṭhākoṭṭhāsikānīti attho. Parikkhayāti tesaṃ bandhanānaṃ parikkhayena. Opapātikoti upapātayoniko. Imināssa gabbhaseyyā paṭikkhittā. Tattha parinibbāyīti tattha suddhāvāsaloke parinibbāyitā. Anāvattidhammo tasmā lokāti paṭisandhiggahaṇavasena tasmā lokā idha anāvattanasabhāvo. Buddhadassanatheradassanadhammassavanānaṃ panatthāyassa āgamanaṃ anivāritaṃ. Ayaṃ vuccatīti ayaṃ evaṃvidho puggalo paṭisandhivasena puna anāgamanato anāgāmī nāma vuccati.
35. 关于不还果的说明——“orambhāgiyānaṃ”指下部系缘，乃感官贪欲界之束缚之意。所谓“或”是指感官贪欲界。若五种缚系俱已断除者，即使转生于世，也如同鱼类被网捕而束缚于脚，不得自由，因五缚系受制，故称为“下部系缘”。此“下部”意指下纵部之结缔。所谓“Parikkhaya”，即这些缚系的消除。“Upapātika”为即刻转生之义。此处指其胎孕期被终止，故其在清净界中得到涅槃。不再返世，故谓“无返法”。“Lokā”即界，表以再生缘故存在诸界，因此此无返者不再返世。佛、圣人、法音之闻入，是再来不可避免，故称“此谓不还者”，即此类人因无再来故，名为不还果位。
§36
36. Antarāparinibbāyiniddese – upapannaṃ vā samanantarāti upapannasamanantarā vā hutvā. Appattaṃ vā vemajjhaṃ āyuppamāṇanti āyuppamāṇaṃ vemajjhaṃ appattaṃ vā hutvā ariyamaggaṃ sañjanetīti attho. Vāsaddavikappato pana vemajjhaṃ pattantipi attho veditabbo. Evaṃ tayo antarāparinibbāyino siddhā honti. Upariṭṭhimānaṃ saṃyojanānanti upari pañcannaṃ uddhambhāgiyasaṃyojanānaṃ aṭṭhannaṃ vā kilesānaṃ. Pahānāyāti etesaṃ pajahanatthāya maggaṃ sañjaneti. Ayaṃ vuccatīti ayaṃ evarūpo puggalo āyuvemajjhassa antarāyeva parinibbāyanato antarāparinibbāyīti vuccati.
36. 关于中间涅槃果的说明——此为即将至，或紧随其后即现前的涅槃果。所谓“Upapanna”或“Samanantara”系指已现前者；“Appatta vā vemajjha āyuppamāṇa”指其寿命处于中等或未到终结之意。意涵为寿命未尽，已证圣道者将成就无余涅槃。应明了，其达到寿命中间值亦可称“遭遇中间涅槃”。此“三种中间涅槃”谓此三种法事获证者已成就。所谓“Upariṭṭhimāna”系指上部束缚，即五种上纵缚及八种烦恼之合。谓其舍弃此种缚系而证道。此谓为“中间涅槃”，即此类人因寿命遭遇中间，故称此果。
§37
37. Upahaccaparinibbāyiniddese – atikkamitvā vemajjhaṃ āyuppamāṇanti āyuppamāṇaṃ vemajjhaṃ atikkamitvā. Upahacca vā kālakiriyanti upagantvā kālakiriyaṃ. Āyukkhayassa āsanne ṭhatvāti attho. Ayaṃ vuccatīti ayaṃ evarūpo puggalo avihesu tāva kappasahassappamāṇassa āyuno pañcakappasatasaṅkhātaṃ vemajjhaṃ atikkamitvā chaṭṭhe vā kappasate sattamaṭṭhamanavamānaṃ vā aññatarasmiṃ dasameyeva vā kappasate ṭhatvā arahattaṃ patvā kilesaparinibbānena parinibbāyanato upahaccaparinibbāyīti vuccati.
37. 关于后期涅槃果的说明——谓其已超越中间寿命数，寿命超过中间值者。所谓“Upahacca”意为时间行走，谓寿命临近终结。即将结束寿命，故说“临寿终时而证阿拉汉”。此谓为“后期涅槃”，即此类人寿命超过中间值，在第六百年、第七七十年或之后某一第十之年证果安立，得无垢涅槃，故称之。
§38
38. Asaṅkhārasasaṅkhāraparinibbāyiniddesesu – asaṅkhārena appadukkhena adhimattapayogaṃ akatvāva kilesaparinibbānena parinibbānadhammoti asaṅkhāraparinibbāyī. Sasaṅkhārena dukkhena kasirena adhimattapayogaṃ katvāva kilesaparinibbānena parinibbāyanadhammoti sasaṅkhāraparinibbāyī.
38. 关于无行无行为涅槃果说明——谓分别称为无行为涅槃者，乃断除极微苦恼之最胜运用后，依烦恼断灭而证涅槃者；称有行为涅槃者，乃在尚有若干苦恼残存，尚有少许煎劳之运用之后，证依烦恼断灭得涅槃者。
§40
40. Uddhaṃsotaniddese – uddhaṃ vāhibhāvena uddhamassa taṇhāsotaṃ vaṭṭasotaṃ vāti uddhaṃsoto. Uddhaṃ vā gantvā paṭilabhitabbato uddhamassa maggasotanti uddhaṃsoto. Akaniṭṭhaṃ gacchatīti akaniṭṭhagāmī. Avihā cuto atappaṃ gacchatītiādīsu avihe kappasahassaṃ vasanto arahattaṃ pattuṃ asakkuṇitvā atappaṃ gacchati. Tatrāpi dve kappasahassāni vasanto arahattaṃ pattuṃ asakkuṇitvā sudassaṃ gacchati. Tatrāpi cattāri kappasahassāni vasanto arahattaṃ pattuṃ asakkuṇitvā sudassiṃ gacchati. Tatrāpi aṭṭha kappasahassāni vasanto arahattaṃ pattuṃ asakkuṇitvā akaniṭṭhaṃ gacchati. Tattha vasanto ariyamaggaṃ sañjanetīti attho.
40. 关于上流果的说明——所谓“uddhaṃsoto”，乃名为“上流束缚”，意指向上流动之渴爱之流，谓渴爱之流向上行流动者。或谓其成为正当之取获，即取向上流之道，故名“上流束缚”。“akaniṭṭhaṃ gacchatīti”谓其趋入非最低道。被称为“不退转”。“avihā cuto atappaṃ gacchatīti”等，说明即使已获阿拉汉果，在未远离贪欲之前仍不生热诚，故称为“不退转”者。即于彼处，历经数百劫仍未得阿拉汉果，仍渐次前进。终得阿拉汉果证无漏道，谓之“上流果”，意指彼住正道而不退转。
Imesaṃ pana anāgāmīnaṃ pabhedajānanatthaṃ uddhaṃsoto akaniṭṭhagāmīcatukkaṃ veditabbaṃ. Tattha yo avihato paṭṭhāya cattāro devaloke sodhetvā akaniṭṭhaṃ gantvā parinibbāyati ayaṃ uddhaṃsoto akaniṭṭhagāmī nāma. Yo pana heṭṭhā tayo devaloke sodhetvā sudassīdevaloke ṭhatvā parinibbāyati – ayaṃ uddhaṃsoto, na akaniṭṭhagāmī nāma . Yo pana ito akaniṭṭhameva gantvā parinibbāyati, ayaṃ na uddhaṃsoto, akaniṭṭhagāmī nāma . Yo pana heṭṭhā catūsu devalokesu tattha tattheva parinibbāyati, ayaṃ na uddhaṃsoto, na akaniṭṭhagāmī nāmāti. Evamete aṭṭhacattālīsa anāgāmino honti.
为区分此等不还者之别种，应知“uddhaṃsoto akaniṭṭhagāmī”此二者仔细区别者：彼由未远离欲界而清净四天净界，仅从欲界上入最低天，继而前往非最低道，最终圆证涅槃者，此为“上流束缚非退转者”。若从欲界下降三天净界，证于光明净界而得涅槃者，此为“上流束缚非退转者”非不退转处所。若直接由最低天净界涅槃者，则非“上流束缚”亦非“不退转”者。若在四天净界中任何天处涅槃者，则既非“上流束缚”亦非“不退转”。如是有四十八种不还者。
Kathaṃ? Avihe tāva tayo antarāparinibbāyino, eko upahaccaparinibbāyī, eko uddhaṃsoto te asaṅkhāraparinibbāyino pañca, sasaṅkhāraparinibbāyino pañcāti dasa honti. Tathā atappāsudassāsudassīsūti cattāro dasakā cattālīsaṃ. Akaniṭṭhe pana uddhaṃsoto natthi. Tayo pana antarāparinibbāyino, eko upahaccaparinibbāyī. Te asaṅkhāraparinibbāyino cattāro, sasaṅkhāraparinibbāyino cattāroti aṭṭha. Evaṃ aṭṭhacattālīsaṃ honti.
云何集？非漏者中有三种是中有灭者，一者为上散灭者，一者为间灭者，五者为无行灭者，五者为有行灭者，总计为十。如是，热不热、不热、不热者四者，总计为十乘四十四。于下品中上散灭者无有。三者中有灭者，一者为间灭者。无行灭者四者，有行灭者四者，共计八。如此合计为四十四。
Te sabbepi papaṭikopamāya dīpitā – divasaṃ santattānampi hi ārakaṇṭakavipphalikanakhacchedanānaṃ ayomukhe haññamāne papaṭikā uppajjitvāva nibbāyati – evarūpo paṭhamo antarāparinibbāyī veditabbo. Kasmā? Uppannasamanantarāva kilesaparinibbānena parinibbāyanato. Tato mahantatare ayomukhe haññamāne papaṭikā ākāsaṃ ullaṅghitvā nibbāyati – evarūpo dutiyo antarāparinibbāyī daṭṭhabbo. Kasmā? Vemajjhaṃ appatvā parinibbāyanato. Tato mahantatare ayomukhe haññamāne papaṭikā ākāsaṃ ullaṅghitvā nivattamānā pathaviyaṃ anupahaccatalā hutvā parinibbāyati – evarūpo tatiyo antarāparinibbāyī daṭṭhabbo. Kasmā? Vemajjhaṃ patvā anupahacca parinibbāyanato. Tato mahantatare ayomukhe haññamāne papaṭikā ākāsaṃ ullaṅghitvā pathaviyaṃ patitvā upahaccatalā hutvā nibbāyati – evarūpo upahaccaparinibbāyī veditabbo. Kasmā? Kālakiriyaṃ upagantvā āyugatiṃ khepetvā parinibbāyanato. Tato mahantatare ayomukhe haññamāne papaṭikā paritte tiṇakaṭṭhe patitvā taṃ parittaṃ tiṇakaṭṭhaṃ jhāpetvā nibbāyati – evarūpo asaṅkhāraparinibbāyī veditabbo. Kasmā? Appayogena lahusāya gatiyā parinibbāyanato. Tato mahantatare ayomukhe haññamāne papaṭikā vipule tiṇakaṭṭhapuñje patitvā taṃ vipulaṃ tiṇakaṭṭhapuñjaṃ jhāpetvā nibbāyati – evarūpo sasaṅkhāraparinibbāyī veditabbo. Kasmā? Sappayogena alahusāya gatiyā parinibbāyanato. Aparā mahantesu tiṇakaṭṭhapuñjesu patati, tattha mahantesu tiṇakaṭṭhapuñjesu jhāyamānesu vītaccitaṅgāro vā jālā vā uppatitvā kammārasālaṃ jhāpetvā gāmanigamanagararaṭṭhaṃ jhāpetvā samuddantaṃ patvā nibbāyati – evarūpo uddhaṃsoto akaniṭṭhagāmī daṭṭhabbo. Kasmā? Anekabhavabījavipphāraṃ phussa phussa byantīkatvā parinibbāyanato. Yasmā pana ārakaṇṭakādibhedaṃ khuddakampi mahantampi ayokapālameva, tasmā sutte sabbavāresu ayokapālantveva vuttaṃ (a. ni. 7.55). Yathāha –
诸种皆因烦恼燃烧而生，如同铁口上连日用铁楔击打切断，铁渣并生而灭，如是当知第一种间灭。何以故？随生即灭，因烦恼灭而灭。然后于铁口上生起铁渣，跳越空气而灭，为第二间灭。当知缘由，此渣跌落无地，如是第三间灭。何以故？失支承而灭。然后于铁口上生铁渣，跳出空气，跌落于地成上散灭。何以故？因时令灭，断除寿命而灭。然后于铁口上生铁渣，落于茅舍，断灭茅舍，灭于村落、邑城、国土，然后入水灭，谓之无行灭。何以故？依轻微运用而灭。然后于铁口上生铁渣，落于大量茅舍，破灭大量茅舍后灭，为有行灭。何以故？依广大轻微运用而灭。以后于广大茅舍之中，燃起无数火星，烧尽冶铁炉，焚灭村落国土，入水而灭，即为上散灭，归于下品。何以故？断除多生业种而灭。今有小大铁口皆属下品，故经中诸处皆称为下品。经中有如是说——
‘‘Idha, bhikkhave, bhikkhu evaṃ paṭipanno hoti – ‘no cassa, no ca me siyā, na bhavissati, na me bhavissati, yadatthi yaṃ bhūtaṃ, taṃ pajahāmī’’’ti upekkhaṃ paṭilabhati. So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati. Tañca khvassa padaṃ na sabbena sabbaṃ sacchikataṃ hoti. Tassa na sabbena sabbaṃ mānānusayo pahīno hoti, na sabbena sabbaṃ bhavarāgānusayo pahīno hoti, na sabbena sabbaṃ avijjānusayo pahīno hoti. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃ santatte ayokapāle haññamāne papaṭikā nibbattitvā nibbāyeyya; evameva kho , bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa…pe… antarāparinibbāyī hoti.
云何？比库啊，比库于此修行，心意如此行：‘我无此，我无彼，不有、不将有，弃已所作之法’。于有无间中获得平等舍。他非沉溺于生，非迷恋于存，正慧明见其净寂彼岸。然其境界非完全尽证，无余五缠未尽，未尔五贪未尽，未断无明未尽。此人断除五结使者之束缚，遂得间灭。譬如比库如是，铁口连续击打，一旦生铁渣即灭，犹如如此，比库修行如是，得间灭。
‘‘Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa…pe… antarāparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃ santatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā nibbāyeyya; evameva kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa…pe… antarāparinibbāyī hoti.
复次，比库如是行：‘我无此，亦无彼，不有、不将有，弃已所作之法’。应知此比库亦得间灭。犹如铁口连续击打，火星生起而灭，依此法比库得此灭境。
‘‘Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa…pe… antarāparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃ santatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā anupahacca talaṃ nibbāyeyya; evameva kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa…pe… antarāparinibbāyī hoti.
复次，比库于此行：‘我无此，亦无彼，不有、不将有，弃所作法’。此比库得间灭，犹如铁口连续击打，火星生成，跳越空气跌落，不依支承而灭。
‘‘Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa…pe… upahaccaparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃ santatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā upahacca talaṃ nibbāyeyya; evameva kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa…pe… upahaccaparinibbāyī hoti.
复次，比库于此修行：‘我无此，亦无彼，不有、不将有，弃所作法’。此比库得上散灭，犹如铁口连续击打，火星生起，跳跃空气及地，依支承断灭。
‘‘Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa…pe… parikkhayā asaṅkhāraparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃ santatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā paritte tiṇapuñje vā kaṭṭhapuñje vā nipateyya, sā tattha aggimpi janeyya, dhūmampi janeyya, aggimpi janetvā dhūmampi janetvā tameva parittaṃ tiṇapuñjaṃ vā kaṭṭhapuñjaṃ vā pariyādiyitvā anāhārā nibbāyeyya; evameva kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa…pe… parikkhayā asaṅkhāraparinibbāyī hoti.
「在此，比库们，比库若如是修行，即是如此行持，不住于……止灭，入无为涅槃。譬如，比库们：白天中间，在狮子猎杀野兽时，猎物受伤倒地，或坠入禾草堆或木柴堆中，那里产生火焰与烟雾，火焰生起，烟雾随之产生，火焰与烟雾一同环绕着这一禾草堆或木柴堆，采取无食而灭。比库亦复如是修行，非住于……止灭，入无为涅槃。」
‘‘Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa…pe… sasaṅkhāraparinibbāyī hoti. Seyyathāpi, bhikkhave, divasaṃ santatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā vipule tiṇapuñje vā kaṭṭhapuñje vā nipateyya, sā tattha aggimpi janeyya…pe… tameva vipulaṃ tiṇapuñjaṃ vā kaṭṭhapuñjaṃ vā pariyādiyitvā anāhārā nibbāyeyya; evameva kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa…pe… sasaṅkhāraparinibbāyī hoti.
「在此，比库们，比库若如是修行，行持如此，不分别住于……止灭，入有为涅槃。譬如，比库们：白天中间，在狮子猎杀野兽时，猎物受伤倒地，或坠入广大禾草堆或木柴堆中，那里产生火焰……同上……火焰与烟雾一同环绕着这一广大禾草堆或木柴堆，采取无食而灭。比库亦复如是修行，非分别住于……止灭，入有为涅槃。」
‘‘Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa…pe… parikkhayā uddhaṃsoto hoti akaniṭṭhagāmī. Seyyathāpi, bhikkhave, divasaṃ santatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā mahante tiṇapuñje vā kaṭṭhapuñje vā nipateyya, sā tattha aggimpi janeyya…pe… tameva mahantaṃ tiṇapuñjaṃ vā kaṭṭhapuñjaṃ vā pariyādiyitvā gacchampi daheyya, dāyampi daheyya , gacchampi dahitvā dāyampi dahitvā haritantaṃ vā pathantaṃ vā selantaṃ vā udakantaṃ vā ramaṇīyaṃ vā bhūmibhāgaṃ āgamma anāhārā nibbāyeyya; evameva kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa…pe… parikkhayā uddhaṃsoto hoti akaniṭṭhagāmī’’ti (a. ni. 7.55).
「在此，比库们，比库若如是修行，行持如此，非分别住于……止灭，乃上求，非还行。譬如，比库们：白天中间，在狮子猎杀野兽时，猎物受伤倒地，或坠入巨大禾草堆或木柴堆中，产生火焰……同上……火焰与烟雾一同环绕这一巨大禾草堆或木柴堆，火焰烧去，烟雾烧去，烧尽后进入林中水边或美好土地，采取无食而灭。比库亦复如此修行，非分别住于……止灭，乃上求，非还行。」（经载阿含·尼拘陀语录7.55）
§41-44
41-44. Sotāpattiphalasacchikiriyāya paṭipannādiniddesā uttānatthāva. Ayaṃ vuccati puggalo arahāti ettha pana dvādasa arahanto veditabbā. Kathaṃ? Tayo hi vimokkhā – suññato, animitto, appaṇihitoti. Tattha suññatavimokkhena vimuttakhīṇāsavo paṭipadāvasena catubbidho hoti; tathā animittaappaṇihitavimokkhehīti – evaṃ dvādasa arahanto veditabbā. Iti ime dvādasa arahanto viya dvādaseva sakadāgāmino, catuvīsati sotāpannā, aṭṭhacattālīsa anāgāminoti ettakā puggalā ito muccitvā bahiddhā nuppajjanti, imasmiññeva sabbaññubuddhasāsane uppajjantīti.
第41至44节。此为断除外道涅槃果报之修行初示例，用以表明彼处意义。谓之「此人名为阿拉汉」，此处应认识有十二阿拉汉。如何？三种解脱——空解脱、无相解脱、非执解脱。于空解脱中，灭尽染污之道现四种；于无相与非执解脱亦然。由此，十二阿拉汉应知。此十二阿拉汉，如同十二辈须陀洹、二十四辈斯陀含、四十八辈阿那含，如此众生从此处获得解脱，则护持一切明佛教法内出生无有再生。」
Ekakaniddesavaṇṇanā. · 一法指示解释。
2. Dukaniddesavaṇṇanā
2. 恶之示例解说
§45
45. Dukaniddese kodhanoti kujjhanasīlo mahākodho. Evaṃ puggalaṃ pucchitvāpi dhammena puggalaṃ dassetuṃ tattha katamo kodhotiādimāha. Upanāhīniddesādīsupi eseva nayo. Kodho kujjhanātiādīni heṭṭhā vuttatthāneva. Tathā upanāhīniddesādīsu pubbakālaṃ kodhotiādīni. Ayaṃ kodho appahīnoti ayaṃ ettako kodho vikkhambhanappahānena vā tadaṅgappahānena vā samucchedappahānena vā appahīno. Parato upanāhādīsupi eseva nayo.
第45节。恶之示例言恼怒性格，乃大怒。若问如何显明此人之恶，所说为何，则谓为“何谓怒”等语。此亦适用忿恨之示例等。怒、恼等语，以上所说义同。于忿恨示例中亦有前时之怒等语。此怒即为断除怒，或以振奋断除，或以断绝断除，或以根本断绝，故谓非怒。之后，亦适用忿恨等示例方法。
§53
53. Ahirikaniddesādīsu – iminā ahirikenāti iminā evaṃpakārena ahirikadhammena samannāgato. Iminā anottappenātiādīsupi eseva nayo.
五十三、关于不害的示现者——用此不害者，是具足以不害的德行。所谓“不害”即借此与此相类的行为，具足不害的本质。所谓“不加禁戒”等示现，也应如是理解。
§63
63.Ajjhattasaṃyojanoti ajjhattabandhano. Bahiddhāsaṃyojanoti bahiddhābandhano. Te ubhopi vacchakasālūpamāya dīpetabbā. Vacchakasālāya hi anto baddho antoyeva sayitavacchako viya idhaṭṭhakasotāpannasakadāgāmino. Tesañhi bandhanampi idheva, sayampi idheva. Anto baddho pana bahi sayitavacchako viya rūpārūpabhave sotāpannasakadāgāmino. Tesañhi bandhanameva idha, sayaṃ pana brahmaloke ṭhitā. Bahi baddho bahi sayitavacchako viya rūpārūpabhave anāgāmī. Tassa hi bandhanampi bahiddhā, sayampi bahiddhāva. Bahi baddho pana antosayitavacchako viya idhaṭṭhakaanāgāmī. Tassa hi bandhanaṃ rūpārūpabhavesu, sayaṃ pana idha ṭhito.
六十三、内缚者谓内在束缚，外缚者谓外在束缚。二者皆应比作羔羊栏舍。羔羊栏舍是其内外被约束之地，内缚者如同栏内之宿羊，内里被束缚，须卧于栏内，譬如入心之初果、必至果之比库。其所缚者即为栏内，卧者亦在此地。然内缚者终究如外伏卧羔羊，生于色、非色界之初果比库，所缚亦在此栏内，然其卧则在梵天界。外缚者则如外被缚卧羊，生于色、非色界之不还果者。其缚于外，卧亦在外。外缚者终究如内伏卧羊，生于色、非色界之不还果者，其缚于色、非色界，卧者则在此界。
§65
65. Akkodhananiddesādīsu – pahīnoti vikkhambhanappahānena vā, tadaṅgappahānena vā, samucchedappahānena vā pahīno.
六十五、有关无嗔者——谓已舍弃嗔恚，如放弃爆发之性、舍弃内在部分之怒、或断绝激烈之嗔恚故而舍弃。
§83
83. Dullabhaniddese – dullabhāti na sulabhā. Pubbakārīti paṭhamameva kārako. Katavedīti kataṃ vedeti, viditaṃ pākaṭaṃ karoti. Te agāriyānagāriyehi dīpetabbā. Agāriyesu hi mātāpitaro pubbakārino nāma. Puttadhītaro pana mātāpitaro paṭijaggantā abhivādanādīni tesaṃ kurumānā katavedino nāma. Anagāriyesu ācariyupajjhāyā pubbakārino nāma. Antevāsikasaddhivihārikā ācariyupajjhāye paṭijaggantā abhivādanādīni tesaṃ kurumānā katavedino nāma. Tesaṃ āvibhāvatthāya upajjhāyaposakasoṇattherādīnaṃ vatthūni kathetabbāni.
八十三、关于稀有的示现——稀有意谓不容易得。先作者者谓初始因缘。‘所作者’即行为者，谓明了所作之事而实施之者。此应多用于非世俗者之中。非世俗者的父母为先作者，子女则为父母回报以致敬顺等而作‘所作者’。非世俗者中，尊师、长夜护者为先作者。长夜护者回报尊师而行致敬，故名‘所作者’。为阐明此义，应讲述尊师、长夜护诸长老及其事项。
Aparo nayo – parena akateyeva upakāre attani kataṃ upakāraṃ anapekkhitvā kārako pubbakārī, seyyathāpi mātāpitaro ceva ācariyupajjhāyā ca. So dullabho; sattānaṃ taṇhābhibhūtattā. Parena katassa upakārassa anurūpappavattiṃ attani kataṃ upakāraṃ upakārato jānanto, vediyanto, kataññukatavedī. Seyyathāpi mātāpituācariyupajjhāyesu sammā paṭipanno. Sopi dullabho; sattānaṃ avijjābhibhūtattā.
次序演绎——施与他人所为施者不求回报即为先作者，譬如父母及师长。此为稀有，因众生被渴爱所困。对他人施受相应而能觉知自己施与，且感知施恩之人者为‘所作者’。如父母及师长正确修行者亦复如是，亦稀有，因众生处无明之中。
Apica – akāraṇavacchalo pubbakārī, sakāraṇavacchalo kataññukatavedī. ‘Karissati me’ti evamādikāraṇanirapekkhakiriyo pubbakārī. ‘Karissati me’ti evamādikāraṇasāpekkhakiriyo kataññukatavedī. Tamojotiparāyaṇo pubbakārī, jotijotiparāyaṇo kataññukatavedī. Desetā pubbakārī, paṭipajjitā kataññukatavedī. Sadevake loke arahaṃ sammāsambuddho pubbakārī, ariyasāvako kataññukatavedīti. Dukanipātaṭṭhakathāyaṃ (a. ni. aṭṭha. 2.2.120) pana – ‘‘‘pubbakārī’ti paṭhamaṃ upakārassa kārako, ‘kataññukatavedī’ti tena kataṃ ñatvā pacchā kārako. Tesu pubbakārī iṇaṃ demīti saññaṃ karoti, pacchākārako ‘iṇaṃ jīrāpemī’ti saññaṃ karotī’’ti ettakameva vuttaṃ.
又云——无因缘变动者为先作者，有因缘变动者为‘感知施恩且觉知所行者’。‘必有所为’之无因缘施作者为先作者，‘必有所为’之有因缘施者为‘感知施恩且觉知所行’。暗无明亮之者为先作者，明悟智慧之人则为‘感知施恩且觉知所行者’。开讲者为‘先作者’，践行者为‘感知施恩且觉知所行者’。在诸天世间，阿拉汉如来者为先作者，圣弟子为‘感知施恩且觉知所行者’。于《苦部集注》云：“‘先作者’谓初次施者，‘感知施恩且觉知所行者’谓在知施恩后继施者。于是于此二者中，前称‘感恩’，后称‘感恩衰退’，此为所说。”
§84
84. Duttappayaniddese – duttappayāti atappayā, na sakkā kenaci tappetuṃ. Yo hi upaṭṭhākakulaṃ vā ñātikulaṃ vā nissāya vasamāno cīvare jiṇṇe tehi dinnaṃ cīvaraṃ nikkhipati, na paribhuñjati. Punappunaṃ dinnampi gahetvā nikkhipateva. Yo ca teneva nayena laddhaṃ laddhaṃ vissajjeti parassa deti. Punappunaṃ laddhampi tatheva karoti. Ime dve puggalā sakaṭehipi paccaye upanentena tappetuṃ na sakkāti duttappayā nāma.
84. 关于不宜赠与的说明——“不宜赠”就是不可以赠与。因何称之为不宜赠？乃因无论何人均不可赠予。若有人依凭侍者亲属或亲族，居住其处，将衣钵中陈旧布衣给予他人，却不自行用受。常常拿过来即刻又放下。又有人借此行为所得，不断遗弃再交付他人。如此两人，即令置于车轴之旁也不能出于条件而赠予，故名为不宜赠。
§85
85. Sutappayaniddese – na vissajjetīti attano akatvā parassa na deti. Atireke pana sati na nikkhipati parassa deti. Idaṃ vuttaṃ hoti – yo pana bhikkhu upaṭṭhākakulā vā ñātikulā vā jiṇṇacīvaro sāṭakaṃ labhitvā cīvaraṃ katvā paribhuñjati, na nikkhipati; aggaḷaṃ datvā pārupantopi puna diyyamāne sahasā na paṭiggaṇhāti. Yo ca laddhaṃ laddhaṃ attanā paribhuñjati, paresaṃ na deti. Ime dvepi sukhena sakkā tappetunti sutappayā nāmāti.
85. 关于宜赠与的说明——“不可遗弃”意指自己未用而不将其施舍他人。除此之外，并非不放下施舍他人。此文所说者，即便比库依凭侍者亲属或亲族取得旧衣，如摄布衣一块制衣加以用受，却不遗弃；即使赠与他人，后者也不会急于拒受。此人所获，皆亲自使用而不施舍他人。此等二者皆得随意施用，故名为宜赠。
§86
86.Āsavāti kilesā. Na kukkuccāyitabbaṃ kukkuccāyatīti na kukkuccāyitabbayuttakaṃ kukkuccāyati. Sūkaramaṃsaṃ labhitvā acchamaṃsanti kukkuccāyati, migamaṃsaṃ, labhitvā dīpimaṃsanti kukkuccāyati. Kāle santeyeva ‘kālo natthī’ti, appavāretvāva ‘pavāritosmī’ti, patte rajasmiṃ apatiteyeva ‘patita’nti, attānaṃ uddissa macchamaṃse akateyeva ‘maṃ uddissa kata’nti kukkuccāyati. Kukkuccāyitabbaṃ na kukkuccāyatīti kukkuccāyitabbayuttakaṃ na kukkuccāyati. Acchamaṃsaṃ labhitvā sūkaramaṃsanti na kukkuccāyati…pe… attānaṃ uddissa macchamaṃse kate ‘maṃ uddissa kata’nti na kukkuccāyati . Aṅguttaraṭṭhakathāyaṃ pana – ‘‘‘na kukkuccāyitabba’nti saṅghabhogassa apaṭṭhapanaṃ avicāraṇaṃ na kukkuccāyitabbaṃ nāma, taṃ kukkuccāyati. ‘Kukkuccāyitabba’nti tasseva paṭṭhapanaṃ vicāraṇaṃ, taṃ na kukkuccāyatī’’ti ettakameva vuttaṃ. Imesanti imesaṃ dvinnaṃ puggalānaṃ subhūmiyaṃ tiṇalatādīni viya rattimpi divāpi āsavā vaḍḍhantiyeva. Sukkapakkhe kappiyamaṃsaṃ labhitvā kappiyamaṃsantveva gaṇhanto na kukkuccāyitabbaṃ na kukkuccāyati nāmāti iminā nayena attho veditabbo.
86. 「烦恼」即指「垢」。不应产生后悔为“无须后悔”；生应当后悔的事则以“应后悔”称之。譬如获得猪肉却当成野猪肉吃，获得野猪肉却误作猪肉吃；时到则认为“时间已过”，刚放水时说“水已净”，粪便落处未见时说“粪已落”，自身做了鱼肉却称“为我所做”的，这些皆属后悔。无须后悔的当事不产生后悔，须后悔者方能后悔。获得猪肉误当野猪肉吃时不后悔……此义据《增支部注》所说，“‘无须后悔’者乃指未收受供养的未建立团体资财，无须后悔；‘应后悔’者乃指已建立有所持有之团体资财，方生后悔。”便是此义。按此推之，此等两类人如同良田禾叶，夜与白昼中烦恼增长。偏于适法猪肉时而取用者，不属应后悔者也，故应据此理解。
§88
88.Hīnādhimuttoti hīnajjhāsayo. Dussīloti nissīlo. Pāpadhammoti lāmakadhammo.
88. 「心志低劣」即心志卑下；「行为恶劣」即无善行；「恶法」则指恶行恶法。
§89
89.Paṇītādhimuttoti paṇītajjhāsayo. Kalyāṇadhammoti bhaddakadhammo, sucidhammo, sundaradhammo.
89. 「心志良好」谓心志善睿；「善法」即吉祥法、清净法、美善法。
§90
90.Tittoti suhito pariyosito. Tappetāti aññesampi tittikaro. Paccekasambuddhā ye ca tathāgatasāvakāti ettha paccekabuddhā navahi lokuttaradhammehi sayaṃ tittā paripuṇṇā. Aññe pana tappetuṃ na sakkonti. Tesañhi dhammakathāya abhisamayo na hoti. Sāvakānaṃ pana dhammakathāya aparimāṇānampi devamanussānaṃ abhisamayo hoti. Evaṃ santepi yasmā pana te dhammaṃ desentā na attano vacanaṃ katvā kathenti, buddhānaṃ vacanaṃ katvā kathenti. Sotuṃ nisinnaparisāpi ‘ayaṃ bhikkhu na attanā paṭividdhadhammaṃ katheti, buddhehi paṭividdhadhammaṃ kathetī’ti cittīkāraṃ karoti. Iti so cittīkāro buddhānaṃyeva hoti. Evaṃ tattha sammāsambuddhova tappetā nāma. Yathā hi ‘asukassa nāma idañcidañca dethā’ti raññā āṇattā kiñcāpi ānetvā denti, atha kho rājāva tattha dāyako. Yehipi laddhaṃ hoti, te ‘raññā amhākaṃ ṭhānantaraṃ dinnaṃ, issariyavibhavo dinno’tveva gaṇhanti, na rājapurisehīti. Evaṃsampadamidaṃ veditabbaṃ. Sesaṃ sabbattha uttānatthamevāti.
90. 「屡次观察者」谓反复细察斟酌者。「施与」者亦为此观察者。所谓辟支佛及如来弟子中，有九位辟支佛于九重世间法中自行察知圆满；他辈则不能施予。如彼所知法，不为人解。惟如来弟子于讲说法中被无量天、人共会莅临接受。即便如此，因其宣说五世诸佛之语，而非自作语，故其会坐听众评议说：“此比库非自述所知，乃讲佛所说。”此评议者即称为佛之众。“正觉者何以施予者？”譬如国王赐予所美之物，若赐者为王后，则为王；若赐下属，则为赐者。获者均认为“王已赐予我们统治疆土及威权”，而非王下属所有。此理当永远了解。其余诸义，普遍皆以崇高义理为依归。
Dukaniddesavaṇṇanā. · 二法指示解释。
3. Tikaniddesavaṇṇanā
三、三义解说
§91
91. Tikaniddese – dussīloti nissīlo. Pāpadhammoti lāmakadhammo. Sīlavipattiyā vā dussīlo, diṭṭhivipattiyā pāpadhammo . Kāyavacīsaṃvarabhedena dussīlo, sesasaṃvarabhedena pāpadhammo. Asuddhapayogatāya dussīlo, asuddhāsayatāya pāpadhammo. Kusalasīlavirahena dussīlo; akusalasīlasamannāgamena pāpadhammo. Asucīti asucīhi kāyakammādīhi samannāgato. Saṅkassarasamācāroti saṅkāya parehi saritabbasamācāro. Kiñcideva asāruppaṃ disvā ‘idaṃ iminā kataṃ bhavissatī’ti evaṃ parehi āsaṅkanīyasamācāro, attanoyeva vā saṅkāya saritabbasamācāro – sāsaṅkasamācāroti attho. Tassa hi divāṭṭhānādīsu sannipatitvā kiñcideva mantayante bhikkhū disvā ‘ime ekato hutvā mantenti, kacci nu kho mayā katakammaṃ jānitvā mantentī’ti evaṃ sāsaṅkasamācāro hoti.
第九十一条 “三义解”——所谓“恶行者”为不善行者；所谓“恶法”者，为不良之法。因戒违故，即为不善行；因见违故，即为恶法。因身体语意圣戒的破坏，是不善行；因余戒的破坏，是恶法。由于心意不纯洁，谓之不善行；由于心意污秽，为恶法。不净即指附有不净身体业者。所谓“不和合之行为”，乃指与他人身体相违背之行为。又或因观察无常，见“由此之行必然生起”，故对他人怀疑而不合的行为，或对自己身相违背的行为，谓之“不和合行为”。此因昼夜聚会之时，有比库聚集议论而见“此等已合为一，彼等议论，或许我所行之事，彼亦知晓而议论”，故谓为不和合行为。
Paṭicchannakammantoti paṭicchādetabbayuttakena pāpakammena samannāgato. Assamaṇo samaṇapaṭiññoti assamaṇo hutvāva samaṇapatirūpakatāya ‘samaṇo aha’nti evaṃ paṭiñño. Abrahmacārī brahmacāripaṭiññoti aññe brahmacārino sunivatthe supārute sumbhakapattadhare gāmanigamajanapadarājadhānīsu piṇḍāya caritvā jīvikaṃ kappente disvā sayampi tādisena ākārena tathā paṭipajjanato ‘ahaṃ brahmacārī’ti paṭiññaṃ dento viya hoti. ‘Ahaṃ bhikkhū’ti vatvā uposathaggādīni pavisanto pana brahmacāripaṭiñño hotiyeva, tathā saṅghikaṃ lābhaṃ gaṇhanto. Antopūtīti pūtinā kammena anto anupaviṭṭho, nigguṇatāya vā guṇasāravirahitattā antopūti. Avassutoti rāgādīhi tinto. Kasambujātoti sañjātarāgādikacavaro. Atha vā kasambu vuccati tintakuṇapagataṃ kasaṭaudakaṃ. Imasmiñca sāsane dussīlo nāma jigucchanīyattā tintakuṇapakasaṭaudakasadiso. Tasmā kasambu viya jātoti kasambujāto.
“隐蔽业行”者，谓依附于应当隐蔽遮盖之恶业而成。所谓“不平等者”，即不承认沙门者为沙门，心意上拒绝之。所谓“非梵行者”，即他沙门在已久规律、清净教义、有仪轨和乞食衣食依靠诸村落城市中化缘生业，但对此同样以此形迹修学者，可分别自称“我是梵行者”，此谓心意认同。虽言“我是比库”，但入受五戒等戒仪时，心非梵行者，乃承受团体利益。所谓“内在不洁者”，即因染污恶业未绝，先入内心不纯，因无德本质而无善根。所谓“污浊”，指被贪等染污。所谓“染贪生者”，即由有染欲烦恼而起者。又或称“渍水”，谓染污之液体。于今此教法中，谓肮脏者，如同带有污渍的污水。故称“由渍生出者”，即为“染贪生者”。
Tassa na evaṃ hotīti kasmā na hoti? Yattha patiṭṭhitena sakkā bhaveyya arahattaṃ laddhuṃ, tassā patiṭṭhāya bhinnattā. Yathā hi caṇḍālakumārakassa ‘asuko nāma khattiyakumāro rajje abhisitto’ti sutvāpi, yasmiṃ kule paccājātā abhisekaṃ pāpuṇanti, tasmiṃ kule apaccājātattā na evaṃ hoti – ‘kudāssu nāmāhampi so khattiyakumāro viya abhisekaṃ pāpuṇeyya’nti; evameva dussīlassa ‘asuko nāma bhikkhu arahattaṃ patto’ti sutvāpi, yasmiṃ sīle patiṭṭhitena arahattaṃ pattabbaṃ, tassa abhāvato ‘kudāssu nāmāhampi so sīlavā viya arahattaṃ pāpuṇeya’nti na evaṃ hoti. Ayaṃ vuccatīti ayaṃ evarūpo puggalo arahattāsāya abhāvā nirāsoti vuccati.
“非如是者，何以非如是？所谓具足正行而能得阿拉汉果者，彼具足定基。譬如见于贱人之子名曰“非净者”的非净贱子，于其族中虽出家受王位加冕，然彼非其族所生，故不生“某某虽非该族子，犹能登王位”之议论；如是不善行比库，虽闻“非净比库阿拉汉已至”，但因缺乏正行定基，相应“不生某某虽具善行，犹能获阿拉汉”之议论。此谓“此人”——谓无阿拉汉求证而失望者称也。
§92
92.Tassa evaṃ hotīti kasmā hoti? Yasmiṃ patiṭṭhitena sakkā bhaveyya arahattaṃ pāpuṇituṃ, tassā patiṭṭhāya thirattā. Yathā hi sujātassa khattiyakumārassa ‘asuko nāma khattiyakumāro rajje abhisitto’ti sutvāva yasmiṃ kule paccājātā abhisekaṃ pāpuṇanti, tasmiṃ paccājātassa evaṃ hoti – ‘kudāssu nāmāhampi, so kumāro viya abhisekaṃ pāpuṇeyya’nti evameva sīlavato ‘asuko nāma bhikkhu arahattaṃ patto’ti sutvāva yasmiṃ sīle patiṭṭhitena arahattaṃ pattabbaṃ, tassā patiṭṭhāya thirattā – ‘kudāssu nāmāhampi so bhikkhu viya arahattaṃ pāpuṇeyya’nti evaṃ hoti. Ayaṃ vuccatīti ayaṃ evarūpo puggalo āsaṃso nāma vuccati. So hi arahattaṃ āsaṃsati patthetīti āsaṃso.
第九十二条 “如是者，为何成立？”谓具备一定之正行基础，故能证取阿拉汉果，彼具备坚固基础。譬如见贤王子苏迦达名曰“非净者”，生于王族并获王位加冕，然他们正因所属王族而获此权位，故在非王族中不生“某某虽非王族子，岂能得王位”之谣；如是坚固善行比库闻“非净比库阿拉汉已至”，故基于所固基础，生“某某虽非该比库，犹能得阿拉汉”之说。此谓“愿近者”——谓此类人盼望或投靠阿拉汉故称。是人盼望得阿拉汉故称“盼望者”。
§93
93.Yā hissa pubbe avimuttassāti yā tassa khīṇāsavassa pubbe arahattavimuttiyā avimuttassa vimuttāsā ahosi, sā paṭippassaddhā, tasmā na evaṃ hoti. Yathā hi abhisittassa khattiyassa ‘asuko nāma khattiyakumāro rajje abhisitto’ti sutvā ekassa rañño dvinnaṃ rajjābhisekānaṃ dvinnaṃ setacchattānaṃ abhāvā na evaṃ hoti – ‘‘kudāssu nāmāhampi so kumāro viya abhisekaṃ pāpuṇeyya’’nti; evameva khīṇāsavassa ‘asuko nāma bhikkhu arahattaṃ patto’ti sutvā, dvinnaṃ arahattānaṃ abhāvā – ‘kudāssu nāmāhampi so bhikkhu viya arahattaṃ pāpuṇeyya’nti na evaṃ hoti. Ayaṃ vuccatīti ayaṃ evarūpo puggalo arahattāsāya vigatattā vigatāsoti vuccati.
第九十三条 “曾为未解脱者者究竟如何？”谓先前未得解脱，而今已断贪欲者，求无漏解脱之人，其愿未成故谓“非如此”。譬如听尊贵王子苏迦达名“非净者”，其族中虽有双帝共治、双王加冕、双白伞盖之景，然亦无“某某虽非王族亦得加冕”之说；如是先除烦恼的比库，如闻“非净比库已证阿拉汉”，然二阿拉汉之中也无“某某虽非比库亦得阿拉汉”之谣。此谓“此人”——谓无烦恼而断欲之求者亦谓之“断尽者”。
§94
94. Gilānūpamaniddese – yāya upamāya te gilānūpamāti vuccanti, taṃ tāva upamaṃ dassetuṃ tayo gilānātiādi vuttaṃ. Tattha sappāyānīti hitāni vuddhikarāni. Patirūpanti anucchavikaṃ. Neva vuṭṭhāti tamhā ābādhāti iminā atekicchena vātāpamārādinā rogena samannāgato niṭṭhappatto gilāno kathito. Vuṭṭhāti tamhā ābādhāti iminā khipitakacchutiṇapupphakajarādippabhedo appamattakābādho kathito.
94. 关于以“病”为比喻——依此比喻，那些称为病的，正是以此为比喻的。为使这一比喻得以显现，故说有三种病。其间“利益”指的是利益性的增长；“相反”指的是其相对、相对立或相反的义。未“离开”即未脱离，谓某人尚未脱离诸病，因此以此作为“风热渴病”的疾病加害者说，称其为病苦者。已“离开”即已脱离，如风、药、伤风、中花（指呼吸困难或肺花）等诸病轻微的疾病者，被称为已病苦者。
Labhantosappāyāni bhojanāni no alabhantoti iminā pana yesaṃ paṭijagganena phāsukaṃ hoti, sabbepi te ābādhā kathitā. Ettha ca patirūpo upaṭṭhāko nāma gilānupaṭṭhākaaṅgehi samannāgato paṇḍito dakkho analaso veditabbo.
因获得利益食物而非未获——此处因其获得食物而为利益具足，所有疾病均如是被称。此中“相反”指的是看护者，被称为病人看护者，他由具备资识、精进、聪明及勤勉者来知晓。
Gilānupaṭṭhāko anuññātoti ‘bhikkhusaṅghena dātabbo’ti anuññāto. Tasmiñhi gilāne attano dhammatāya yāpetuṃ asakkonte bhikkhusaṅghena tassa bhikkhuno ‘eko bhikkhu ca sāmaṇero ca imaṃ paṭijaggathā’ti apaloketvā dātabbā. Yāva pana te taṃ paṭijagganti, tāva gilānassa ca tesañca dvinnaṃ yenattho sabbaṃ bhikkhusaṅghasseva bhāro. Aññepi gilānā upaṭṭhātabbāti itarepi dve gilānā upaṭṭhātabbā. Kiṃ kāraṇā? Yopi hi niṭṭhappattagilāno, so anupaṭṭhiyamāno ‘sace maṃ paṭijaggeyyuṃ, phāsukaṃ me bhaveyya, na kho pana maṃ paṭijaggantī’ti manopadosaṃ katvā apāye nibbatteyya. Paṭijaggiyamānassa pana evaṃ hoti – ‘bhikkhusaṅghena yaṃ kattabbaṃ taṃ sabbaṃ kataṃ, mayhaṃ pana kammavipāko īdiso’ti so bhikkhusaṅghe mettaṃ paccupaṭṭhapetvā sagge nibbattati. Yo pana appamattakena byādhinā samannāgato labhantopi alabhantopi vuṭṭhātiyeva, tassa vināpi bhesajjena vūpasamanakabyādhi bhesajje kate khippataraṃ vūpasammati. Tato so buddhavacanaṃ vā uggaṇhituṃ samaṇadhammaṃ vā kātuṃ sakkhissati. Iminā kāraṇena aññepi gilānā upaṭṭhātabbāti vuttaṃ.
“Gilānupaṭṭhāko anuññātoti”称为“未准许”，意即未获比库僧团批准即捐赠给他人。此时若患病者因自身情况无法自养，必须由比库僧团供养，若有比库或沙玛内拉暗暗供养，将视其为施主，以比库僧团之名被接受。只要持续接受此供养，即为两病（患病者及供养者）负担整体僧团之所有责任。另外若病人沉溺于危难境地，心念生恶念，祈求供养而得不到则会堕入恶道，即所谓“manopadosaṃ katvā apāye nibbatteyya”。对施主而言，则有“所当为一切皆尽，其业果报如是”，以慈心回向净土。即便患病有轻重，施用药物能迅速缓解者，将更能承受佛语、修习圣行。基于此理，亦需有其他患病者照料。
Neva okkamatīti neva pavisati. Niyāmaṃ kusalesu dhammesu sammattanti kusalesu dhammesu magganiyāmasaṅkhātaṃ sammattaṃ. Iminā padaparamo puggalo kathito. Dutiyavārena ugghaṭitaññū gahito sāsane nāḷakattherasadiso . Buddhantare ekavāraṃ paccekabuddhānaṃ santike ovādaṃ labhitvā paṭividdhapaccekabodhiñāṇo ca. Tatiyavārena vipañcitaññū puggalo kathito. Neyyo pana tannissitova hoti.
“Neva okkamatīti”意谓“不入、不侵”，即在良善法令中，依法法理定行、不违。此是对该文第一种人（初开智慧者）描述。第二种者曾获破禁教训，对此戒律如同竹长老之法理。而第三种则为分散智慧者。关乎依托，是无法自主的。
Dhammadesanā anuññātāti māsassa aṭṭha vāre dhammakathā anuññātā. Aññesampi dhammo desetabboti itaresampi dhammo kathetabbo. Kiṃ kāraṇā? Padaparamassa hi imasmiṃ attabhāve dhammaṃ paṭivijjhituṃ asakkontassāpi anāgate paccayo bhavissati. Yo pana tathāgatassa rūpadassanaṃ labhantopi alabhantopi dhammavinayañca savanāya labhantopi alabhantopi dhammaṃ abhisameti; so alabhanto na tāva abhisameti, labhanto pana khippameva abhisamessatīti iminā kāraṇena tesaṃ dhammo desetabbo. Tatiyassa pana punappunaṃ desetabbova. Kāyasakkhidiṭṭhappattasaddhāvimuttā heṭṭhā kathitāyeva.
“Dhammadesanā anuññātāti”意为“八周间未得法教”，指一月至两个月之间没有讲法。同时也指出须讲其它法，因最高者即使不能体证自身法性，未来必定有因缘。若得见佛之真身无论得失，闻法受持，无论失去与获得，终将迅速成就禅定故法应被讲说。对第三种人应反覆宣讲，诸如身体证见、正信解脱等基础，即下品要点已详述。
§98
98. Gūthabhāṇīādīsu – sabhaggatoti sabhāyaṃ ṭhito. Parisaggatoti gāmaparisāya ṭhito. Ñātimajjhagatoti dāyādānaṃ majjhe ṭhito. Pūgamajjhagatoti seṇīnaṃ majjhe ṭhito. Rājakulamajjhagatoti rājakulassa majjhe mahāvinicchaye ṭhito. Abhinītoti pucchanatthāya nīto. Sakkhipuṭṭhoti sakkhiṃ katvā pucchito. Ehambho purisāti ālapanametaṃ. Attahetu vā parahetu vāti attano vā parassa vā hatthapādādihetu vā dhanahetu vā. Āmisakiñcikkhahetu vāti ettha āmisanti lābho adhippeto. Kiñcikkhanti yaṃ vā taṃ vā appamattakaṃ. Antamaso tittiravaṭṭakasappipiṇḍanavanītapiṇḍādiappamattakassāpi lañjassa hetūti attho. Sampajānamusā bhāsitā hotīti jānantoyeva musāvādaṃ kattā hoti. Ayaṃ vuccatīti ayaṃ evarūpo puggalo gūthasadisavacanattā gūthabhāṇīti vuccati. Yathā hi gūthaṃ nāma mahājanassa aniṭṭhaṃ hoti akantaṃ; evameva imassa puggalassa vacanaṃ devamanussānaṃ aniṭṭhaṃ hoti akantaṃ.
98. 关于“秘密语言”等——“会中”指住在集会之中；“乡会”指住在乡村集众之中；“亲族中心”指住在债务人之间；“军队中心”指住在军队中间；“王族中心”指住在王族中间大会议处。 “被引导”指为询问目的而被带领。 “证言提出”指已经作证被问。 “这人是我”言说，是对话。 “出于自己或他人”、“手足等因”、“财富因”等，依此说出。 “获得利益”等意指其所获得的利益是主要的，“小利益”指宝物或少许物。 “妨碍者”示意讥讽的原因，像是近亲的讥笑、小辫子袋及稻谷袋等的不敬原因。 “知晓而说谎”指明知道而说谎的人。 由此得名“秘密言语”，意谓此人如同秘密一般隐藏讲话。正如“秘密”是大群人所秘藏不可为众人知， 此人之语对诸天人及人间亦不可为众所知。
§99
99.Ayaṃ vuccatīti ayaṃ evarūpo puggalo pupphasadisavacanattā pupphabhāṇīti vuccati. Yathā hi phullāni vassikāni vā adhimuttakāni vā mahājanassa iṭṭhāni kantāni honti; evameva imassa puggalassa vacanaṃ devamanussānaṃ iṭṭhaṃ hoti kantaṃ.
99.「此人云云」之说，是指此类具有鲜花般言语者，即称之为“鲜花说话者”。正如花朵无论是经过雨季还是盛夏，皆为众人所喜爱眷恋；同样，这个人言语顺意，令天人及人类皆感欢喜喜爱。
§100
100.Nelāti elaṃ vuccati doso. Nāssā elanti nelā. Niddosāti attho, ‘‘nelaṅgo setapacchādo’’ti (udā. 65) ettha vuttanelaṃ viya. Kaṇṇasukhāti byañjanamadhuratāya kaṇṇānaṃ sukhā. Sūcivijjhanaṃ viya kaṇṇasūlaṃ na janeti. Atthamadhuratāya sakalasarīre kopaṃ ajanetvā pemaṃ janetīti pemanīyā. Hadayaṃ gacchati appaṭihaññamānā sukhena cittaṃ pavisatīti hadayaṅgamā. Guṇaparipuṇṇatāya pure bhavāti porī. Pure saṃvaḍḍhanārī viya sukumārātipi porī. Purassa esātipi porī. Nagaravāsīnaṃ kathāti attho. Nagaravāsino hi yuttakathā honti. Pitimattaṃ pitāti, mātimattaṃ mātāti, bhātimattaṃ bhātāti vadanti. Evarūpī kathā bahuno janassa kantā hotīti bahujanakantā. Bahujanassa kantabhāveneva bahuno janassa manāpā cittavuddhikarāti bahujanamanāpā. Ayaṃ vuccatīti ayaṃ evarūpo puggalo madhubhāṇīti vuccati. Mudubhāṇītipi pāṭho. Ubhayatthāpi madhuravacanoti attho. Yathā hi catumadhuraṃ nāma madhuraṃ paṇītaṃ; evameva imassa puggalassa vacanaṃ devamanussānaṃ madhuraṃ hoti.
100.“稻秆”即“稻茎”，是蔬菜之意。稻秆即是秆。其义为“稻秆像白布盖”。此处所说稻秆如经文所言。耳乐，即因声韵祥和而悦耳。犹如针刺也不会令耳生痛。义理祥和，令全身不生愤怒而生慈爱，故称“慈爱语”。心随之行，是心安乐入心中，称为“心行”。品质圆满者，称为“纯粹”。从前女性称为“织布者”，柔美痛苦之母亦如此女性。其说乃是城中居民常说之意。居民的言语通常适宜，母言母爱，兄言兄情，此类话语为众多人民所欢喜。为多数人所悦故为多数人有效，这中间又有多数人不悦，令人心生烦恼。此谓为“蜜语”，又音写为mudubhāṇī，两义皆指甜美言语。正如“四种甘美为甘美所尊，亦然此人之言语为诸天人喜爱甜美。
§101
101. Arukūpamacittādīsu – abhisajjatīti laggati. Kuppatīti kopavasena kuppati. Byāpajjatīti pakatibhāvaṃ pajahati, pūtiko hoti. Patitthīyatīti thinabhāvaṃ thaddhabhāvañca āpajjati. Kopanti dubbalakodhaṃ. Dosanti dussanavasena tato balavataraṃ. Appaccayanti atuṭṭhākāraṃ domanassaṃ. Duṭṭhārukoti purāṇavaṇo. Kaṭṭhenāti daṇḍakakoṭiyā. Kaṭhalāyāti kapālena. Āsavaṃ detīti aparāparaṃ savati. Purāṇavaṇo hi attano dhammatāya eva pubbaṃ lohitaṃ yūsanti imāni tīṇi savati , ghaṭṭito pana tāni adhikataraṃ savati. Evamevaṃ khoti ettha idaṃ opammasaṃsandanaṃ, duṭṭhāruko viya hi kodhano puggalo. Tassa attano dhammatāya savanaṃ viya kodhanassapi attano dhammatāya uddhumātakassa viya caṇḍikatassa caraṇaṃ. Kaṭṭhena vā kaṭhalāya vā ghaṭṭanaṃ viya appamattakampi vacanaṃ bhiyyoso mattāya savanaṃ viya ‘mādisaṃ nāma esa evaṃ vadatī’ti bhiyyoso mattāya uddhumāyanabhāvo daṭṭhabbo. Ayaṃ vuccatīti ayaṃ evarūpo puggalo arukūpamacittoti vuccati. Purāṇavaṇasadisacittoti attho.
101.以生硬无情等心为病，即谓之苦。怒气亦如痛苦损害。遗弃张扬，即变成化脓。动摇、软弱之性，形成堕落状态。愤怒是懦弱的愤怒，嫉妒是恶意的嫉妒，为使人加倍强烈。发作时造成不安搅扰之苦恼。调皮顽劣即为老幼之（恶）性。持杖来自森林地区。用榴莲头颅打击。烦恼流转者，即此彼生灭。旧恶性质如红色铁锈，三种烦恼流转最多，且极其烦扰。正如这比喻一般，此人就像难驾驭的凶猛之怒性人。其怒性于自身性质中倾泻，如同高音喧哗之狂暴脚步。如同用棍棒和榴莲头敲打，因此言语也越发粗暴狂烈，最为猛烈激昂，此不能不观察。此人即称为生硬苦忍之人，即具有老恶性格。
§102
102.Rattandhakāratimisāyāti rattiṃ cakkhuviññāṇuppattinivāraṇena andhabhāvakaraṇe bahalatame. Vijjantarikāyāti vijjuppattikkhaṇe. Idhāpi idaṃ opammasaṃsandanaṃ – cakkhumā puriso viya hi yogāvacaro daṭṭhabbo. Andhakāraṃ viya sotāpattimaggavajjhā kilesā. Vijjusañcaraṇaṃ viya sotāpattimaggañāṇassa uppattikālo. Vijjantarikāya cakkhumato purisassa sāmantā rūpadassanaṃ viya sotāpattimaggakkhaṇe nibbānadassanaṃ. Puna andhakārāvattharaṇaṃ viya sakadāgāmimaggavajjhā kilesā. Puna vijjusañcaraṇaṃ viya sakadāgāmimaggañāṇassa uppādo. Vijjantarikāya cakkhumato purisassa sāmantā rūpadassanaṃ viya sakadāgāmimaggakkhaṇe nibbānadassanaṃ. Puna andhakārāvattharaṇaṃ viya anāgāmimaggavajjhā kilesā. Puna vijjusañcaraṇaṃ viya anāgāmimaggañāṇassa uppādo. Vijjantarikāya cakkhumato purisassa sāmantā rūpadassanaṃ viya anāgāmimaggakkhaṇe nibbānadassanaṃ veditabbaṃ. Ayaṃ vuccatīti ayaṃ evarūpo puggalo vijjūpamacittoti vuccati. Ittarakālobhāsena vijjusadisacittoti attho.
102.暗黑夜色之影，是因夜眼识觉的障碍，致盲无明之重症。智慧之光即知觉瞬间。此处以比喻说明：眼明之人应如瑜伽士之行。盲瞑暗昧，乃初果之烦恼障碍。智慧之流转，如初果之果道觉知生起之时。智慧之光照耀者，乃般涅槃见证之时，如眼见诸色界。复如暗黑穿透者，乃二果行者烦恼障碍。复如智慧流转者，乃二果道觉知之生起。智慧之光透视者，乃般涅槃二果感证之时。复如暗黑遍布者，乃三果行者烦恼障碍。复如智慧流转者，乃三果道觉知之生起。智慧之光透视者，乃般涅槃三果感证之时，应当知此义。故称此人乃有智慧明了之心。
§103
103. Vajirūpamacittatāyapi idaṃ opammasaṃsandanaṃ – vajiraṃ viya hi arahattamaggañāṇaṃ daṭṭhabbaṃ. Maṇigaṇṭhipāsāṇagaṇṭhi viya arahattamaggavajjhā kilesā. Vajirassa maṇigaṇṭhiṃ vā pāsāṇagaṇṭhiṃ vā vinivijjhitvā agamanabhāvassa natthibhāvo viya arahattamaggañāṇena acchejjānaṃ kilesānaṃ natthibhāvo. Vajirena nibbiddhavedhassa puna apaṭipūraṇaṃ viya arahattamaggena chinnānaṃ kilesānaṃ puna anuppādo daṭṭhabbo. Ayaṃ vuccatīti ayaṃ evarūpo puggalo vajirūpamacittoti vuccati. Kilesānaṃ mūlaghātakaraṇasamatthatāya vajirena sadisacittoti attho.
103.如坚铁般无情之心，譬如须陀洹果知。坚铁为坚硬石块之类，如同断除烦恼障碍之般涅槃道。坚铁切断石块，如断除烦恼者无复生起。坚铁之钝痛之感，譬如断尽烦恼后之无漏境界中烦恼不复生起。此谓此人有如坚铁般无情之心。是为能破除烦恼根本之心智坚固。
§104
104. Andhādīsu tathārūpaṃ cakkhu na hotīti tathājātikaṃ tathāsabhāvaṃ paññācakkhu na hoti. Phātiṃ kareyyāti phītaṃ vaḍḍhitaṃ kareyya. Sāvajjānavajjeti sadosaniddose. Hīnappaṇīteti adhamuttame. Kaṇhasukkasappaṭibhāgeti kaṇhasukkāyeva aññamaññapaṭibāhanato paṭipakkhavasena sappaṭibhāgāti vuccanti. Ayaṃ panettha saṅkhepo – kusale dhamme ‘kusalā dhammā’ti yena paññācakkhunā jāneyya, akusale dhamme ‘akusalā dhammā’ti, sāvajjādīsupi eseva nayo. Kaṇhasukkasappaṭibhāgesu pana kaṇhadhamme ‘sukkasuppaṭibhāgā’ti, sukkadhamme ‘kaṇhasappaṭibhāgā’ti yena paññācakkhunā jāneyya. Tathārūpampissa cakkhu na hotīti iminā nayena sesaṭṭhānesupi attho veditabbo. Ayaṃ vuccatīti ayaṃ evarūpo puggalo diṭṭhadhammikabhogasaṃharaṇapaññācakkhuno ca samparāyikatthasodhanapaññācakkhuno ca abhāvā andhoti vuccati. Dutiyo diṭṭhadhammikabhogasaṃharaṇapaññācakkhuno bhāvā, samparāyikatthasodhanapaññācakkhuno pana abhāvā ekacakkhūti vuccati. Tatiyo dvinnampi bhāvā dvicakkhūti vuccati.
104.诸如盲人等，诸识不可称为眼识，故谓之非真眼识。能增长视力者，谓之发明。知善恶、嗔恨、不善行者，谓之有学无学；低劣善恶，即为劣所摄取。黑白相反中互摄，即称为对分。此简明说法：善法名为“善法”，以慧眼所知；不善法名为“不善法”，学与无学皆是如此。黑白对分中，黑为白的拮抗，白为黑之拮抗，交互对立由慧眼所知。故知此义谓真眼所不能见之处亦当理解。故称此人亦无所见之眼所不及之处而盲。第二种为有一目见之，第三为两目皆见者，分别言一目盲、两目盲。
§107
107. Avakujjapaññādīsu dhammaṃ desentīti upāsako dhammassavanatthāya āgatoti attano kammaṃ pahāya dhammaṃ desenti. Ādikalyāṇanti ādimhi kalyāṇaṃ bhaddakaṃ anavajjaṃ niddosaṃ katvā desenti. Sesapadesupi eseva nayo. Ettha pana ādīti pubbapaṭṭhapanā. Majjhanti kathāvemajjhaṃ. Pariyosānanti sanniṭṭhānaṃ. Itissa dhammaṃ kathentā pubbapaṭṭhapanepi kalyāṇaṃ bhaddakaṃ anavajjameva katvā kathenti, vemajjhepi, pariyosānepi. Ettha ca atthi desanāya ādimajjhapariyosānāni, atthi sāsanassa. Tattha desanāya tāva – catuppadikagāthāya paṭhamapadaṃ ādi, dve padāni majjhaṃ, avasānapadaṃ pariyosānaṃ. Ekānusandhikasuttassa – nidānaṃ ādi, anusandhi majjhaṃ, idamavocāti appanā pariyosānaṃ. Anekānusandhikassa – paṭhamo anusandhi ādi , tato paraṃ eko vā anekā vā majjhaṃ, pacchimo pariyosānaṃ. Ayaṃ tāva desanāya nayo.
107. 对于避开愚昧等法而宣说法义的人，谓近事男是为听法而来者，弃舍自身烦恼业而宣说法义。所谓初善，即对于最初之善，美好、持守、无瑕疵、无过失者而宣说。在余余辈词句中亦依此理。此处“初”者，谓为先行铺垫；“中”者，谓中间讲述；“终”者，谓结束归纳。讲述此法时，既说先行铺垫即纯具善美无过失，亦讲中间部分、结束部分。此处对于宣说法义有初、中、终三部分，是指教法本身。对此宣说，譬如四句偈中之首句为起意，二句为中间，末句为终止。单一连结经文中，谓首有缘起，中作连接，末言此是；多重连结经文中，则先有初缘起，后来一或多中间，末为结束。此乃宣说法义之法则。
Sāsanassa pana sīlaṃ ādi, samādhi majjhaṃ, vipassanā pariyosānaṃ. Samādhi vā ādi, vipassanā majjhaṃ, maggo pariyosānaṃ. Vipassanā vā ādi, maggo majjhaṃ, phalaṃ pariyosānaṃ. Maggo vā ādi, phalaṃ majjhaṃ, nibbānaṃ pariyosānaṃ . Dve dve vā kariyamāne sīlasamādhayo ādi, vipassanāmaggā majjhaṃ, phalanibbānāni pariyosānaṃ. Sātthanti sātthakaṃ katvā desenti. Sabyañjananti akkharapāripūriṃ katvā desenti. Kevalaparipuṇṇanti sakalaparipuṇṇaṃ anūnaṃ katvā desenti. Parisuddhanti parisuddhaṃ nijjaṭaṃ niggaṇṭhiṃ katvā desenti. Brahmacariyaṃ pakāsentīti evaṃ desentā ca seṭṭhacariyabhūtaṃ sikkhattayasaṅgahitaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ pakāsenti. Neva ādiṃ manasi karotīti neva pubbapaṭṭhapanaṃ manasi karoti. Kumbhoti ghaṭo. Nikkujjoti adhomukho ṭhapito. Evamevanti ettha kumbho nikkujjo viya avakujjapañño puggalo daṭṭhabbo. Udakāsiñcanakālo viya dhammadesanāya laddhakālo. Udakassa vivaṭṭanakālo viya tasmiṃ āsane nisinnassa uggahetuṃ asamatthakālo. Udakassa asaṇṭhānakālo viya uṭṭhahitvā asallakkhaṇakālo veditabbo. Ayaṃ vuccatīti ayaṃ evarūpo puggalo avakujjapaññoti vuccati. Adhomukhapaññoti attho.
教法中则戒为初，定为中，慧为终。或以定为起，慧为中，道为终。慧为起，道为中，果为终。道为起，果为中，涅槃为终。若同时并行戒、定为初，慧与道为中，果与涅槃为终。说法以‘意义’为核心，称为‘意义确知’者。又以文字准确完整为‘文辞成就’者。全部圆满为‘纯净圆满’者。净洁无辜为‘纯净无染’者。说持梵行，言即如此宣说者，乃宣示最高善行，修行戒律，断除烦恼，成就圣八正道。非仅意念起初，意念不复回顾前述之起始。以陶器为例，瓮头凸出，底部朝下固定。此处以瓮头凸起、底部朝下分别比喻避开愚昧智慧之人。犹如浇水之时获得法义，坐在座中之时未能发起之时，未能觉察之时，此谓此类人称为避开愚昧之智慧者。‘下顷智慧’即其义也。
§108
108.Ākiṇṇānīti pakkhittāni. Satisammosā pakireyyāti muṭṭhassatitāya vikireyya. Evamevanti ettha ucchaṅgo viya ucchaṅgapañño puggalo daṭṭhabbo. Nānākhajjakāni viya nānappakāraṃ buddhavacanaṃ. Ucchaṅge nānākhajjakāni khādantassa nisinnakālo viya tasmiṃ āsane nisinnassa uggahaṇakālo. Vuṭṭhahantassa satisammosā vikiraṇakālo viya tasmā āsanā vuṭṭhāya gacchantassa asallakkhaṇakālo veditabbo. Ayaṃ vuccatīti ayaṃ evarūpo puggalo ucchaṅgapaññoti vuccati. Ucchaṅgasadisapaññoti attho.
108.‘汹涌’谓为泛滥、散布。如谓‘正念稳固’者谓其身心稳定，未有分散。此处以陡峭峭壁为喻，谓具有峻峭智慧之人。犹如各种果实枯干时，犹如不同鸟类进食之时，坐在彼座中者。当彼起身离座之时，表现出异样之状，须知此时其特征。此谓此类人称‘峭壁智慧’者。‘峭壁似智慧’即其义也。
§109
109.Ukkujjoti uparimukho ṭhapito. Saṇṭhātīti patiṭṭhahati. Evameva khoti ettha uparimukho ṭhapito kumbho viya puthupañño puggalo daṭṭhabbo. Udakassa āsittakālo viya desanāya laddhakālo. Udakassa saṇṭhānakālo viya tattha nisinnassa uggahaṇakālo. No vivaṭṭanakālo viya uṭṭhāya gacchantassa sallakkhaṇakālo veditabbo. Ayaṃ vuccatīti ayaṃ evarūpo puggalo puthupaññoti vuccati. Vitthārikapaññoti attho.
109.‘凸出’谓其顶部朝上。‘依立’谓立定不动。如此，以顶部朝上、固定立于瓮器之人，谓为所谓‘明彻智慧’者。犹如坐于水中为浴时、讲法时，起坐时，非转身离去时，此皆明白之状态。此谓此类人称‘明彻智慧’者。‘详尽智慧’即其义也。
§110
110. Avītarāgādīsu – yathā sotāpannasakadāgāmino, evaṃ puthujjanopi pañcasu kāmaguṇesu, tīsu ca bhavesu avītarāgo. Adabbatāya pana na gahito. Yathā hi cheko vaḍḍhakī dabbasambhāratthaṃ vanaṃ paviṭṭho na ādito paṭṭhāya sampattasampattarukkhe chindati, ye panassa dabbasambhārūpagā honti, teyeva chindati; evamidhāpi bhagavatā dabbajātikā ariyāva gahitā, puthujjanā pana adabbatāya na gahitāti veditabbā. Kāmesu vītarāgoti pañcasu kāmaguṇesu vītarāgo. Bhavesu avītarāgoti rūpārūpabhavesu avītarāgo.
110.关于无染著等诸法，如同须陀洹常趋进正道，如是凡夫亦于五欲中无染著、于三界中无染著。然未定于戒律中。不恰当或不相应。例如猎人、收获者入森林欲储藏食物，若未事先点火破坏，则树木完好无损；但若已点火破坏，则损坏树木。如此，世尊所说“损坏蜂窝”者，谓仅圣者所破，而凡夫于戒律不护持者难以理解。五欲中无染谓于欲望五种不生贪著。三界无染谓于色界无色界中亦无染著。
§113
113. Pāsāṇalekhūpamādīsu – anusetīti appahīnatāya anuseti. Na khippaṃ lujjatīti na antarā nassati, kappuṭṭhāneneva nassati. Evamevanti evaṃ tassāpi puggalassa kodho na antarā punadivase vā aparadivase vā nibbāti, addhaniyo pana hoti. Maraṇeneva nibbātīti attho. Ayaṃ vuccatīti ayaṃ evarūpo puggalo pāsāṇalekhā viya kujjhanabhāvena ciraṭṭhitikato pāsāṇalekhūpamoti vuccati.
113.对于如石刻之物等，无迅速消失意义，而是长期坚持，如同在石刻上长久保存痕迹。如同此，亦谓此人之嗔恚不会瞬间熄灭，不隔日不隔他日消失，乃至死亡方终止。此谓此类人称‘如石刻痕迹’者，即长期存在之嗔恚之相也。
§114
114.So ca khvassa kodhoti so appamattakepi kāraṇe sahasā kuddhassa kodho. Na ciranti aciraṃ appahīnatāya nānuseti. Yathā pana pathaviyaṃ ākaḍḍhitvā katalekhā vātādīhi khippaṃ nassati, evamassa sahasā uppannopi kodho khippameva nibbātīti attho. Ayaṃ vuccatīti ayaṃ evarūpo puggalo pathaviyaṃ lekhā viya kujjhanabhāvena aciraṭṭhitikato pathavīlekhūpamoti vuccati.
114. 一个愤怒者，即使是对很小的原因也会忽然激怒。愤怒不会长久持续，也不会久而久之减少消失。此理如同大地被风吹拂，土壤上的泥土很快被风吹散毁坏一样，人的愤怒虽突然生起，却也迅速平息。故此，这样的人之所以被称为“像泥土上的痕迹那样，因其浮躁不稳的愤怒状态而不会长久存留”，即像泥土上的印迹，因其易被毁坏消退而称之。
§115
115.Āgāḷhenāti atigāḷhena mammacchedakena thaddhavacanena. Pharusenāti na sotasukhena. Amanāpenāti na cittasukhena. Saṃsandatīti ekībhavati. Sandhiyatīti ghaṭayati. Sammodatīti nirantaro hoti. Atha vā – saṃsandatīti cittakiriyādīsu cittena samodhānaṃ gacchati. Khīrodakaṃ viya ekībhāvaṃ upetīti attho. Sandhiyatīti ṭhānagamanādīsu kāyakiriyādīsu kāyena samodhānaṃ gacchati. Tilataṇḍulā viya missībhāvaṃ upetīti attho. Sammodatīti uddesaparipucchādīsu vacīkiriyāsu vācāya samodhānaṃ gacchati. Vippavāsagatopi piyasahāyako viya piyatarabhāvaṃ upetīti attho. Apica – kiccakaraṇīyesu tehi saddhiṃ āditova ekakiriyabhāvaṃ upagacchanto saṃsandati. Yāva majjhā pavattanto sandhiyati, yāva pariyosānā anivattanto sammodatītipi veditabbo. Ayaṃ vuccatīti ayaṃ evarūpo puggalo udakalekhā viya khippaṃ saṃsandanato udakalekhūpamoti vuccati.
115. “坚硬”者，谓过于坚硬，固执如铁锭般沉重的话语。 “粗劣”者，谓非水质清凉的状态。 “不欢喜”者，谓非心之清净安乐。 “结合”者，谓合一成为一体。 “结合着”者，谓使合一完成。 “欢喜响应”者，谓持续不断地存在。或者说，结合者乃对心之种种行为以心为媒以达成合一，如同蜂蜜般得到纯净结合之义。结合者乃在诸身行、位置、往来中，借身体为媒得以结合，如谷掺米般具杂合之相。欢喜者乃于言语行为中的目的达成处得以欢合，若言语轻快亲切，如同友善之味。且于共同行为中，如同共同努力，得以合一。结合持续至其中间阶段，欢喜响应不断至终。
§116
116. Potthakūpamesu – yāya upamāya te potthakūpamāti vuccanti, taṃ tāva upamaṃ dassetuṃ tayo potthakātiādi vuttaṃ. Tattha navoti navavāyimo. Potthakoti sāṇavākasāṭako. Dubbaṇṇoti vivaṇṇo. Dukkhasamphassoti kharasamphasso. Appagghoti atibahuṃ agghanto kahāpaṇagghanako hoti. Majjhimoti paribhogamajjhimo. So hi navabhāvaṃ atikkamitvā jiṇṇabhāvaṃ appatto majjhe paribhogakālepi dubbaṇṇo ca dukkhasamphasso ca appagghoyeva ca hoti. Atibahuṃ agghanto aḍḍhaṃ agghati. Jiṇṇakāle pana aḍḍhamāsakaṃ vā kākaṇikaṃ vā agghati. Ukkhaliparimajjananti kāḷukkhaliparipuñchanaṃ.
116. 以不同喻释之：他们称呼为“不同比喻”，此称谓为要示三种喻。例如“新”者，即新风，象征生机。 “沙子”者，谓细沙粉尘。 “难着色”者，谓难以着色。 “苦触”者，谓粗糙之触感。 “稍多尘”者，谓极多之污染，有如极重之尘埃尘土。 “居中者”者，谓处于享用中部。此人虽超越新鲜阶段进入陈旧阶段，且于中享用期内既难以着色，又感苦触，且污染亦甚严重。重度污染等于一半污染。陈旧时长，约当半个月至一个季节。 “扬尘吹扬”者，谓尘埃飞扬弥漫也。
Navoti upasampadāya pañcavassakālato heṭṭhā jātiyā saṭṭhivassopi navoyeva. Dubbaṇṇatāyāti sarīravaṇṇenapi guṇavaṇṇenapi dubbaṇṇatāya. Dussīlassa hi parisamajjhe nisinnassa nittejatāya sarīravaṇṇopi na sampajjati, guṇavaṇṇe vattabbameva natthi. Ye kho panassāti ye kho pana tassa upaṭṭhākā vā ñātimittādayo vā etaṃ puggalaṃ sevanti. Tesaṃ tanti tesaṃ puggalānaṃ cha satthāre sevantānaṃ micchādiṭṭhikānaṃ viya, devadattaṃ sevantānaṃ kokālikādīnaṃ viya ca taṃ sevanaṃ dīgharattaṃ ahitāya dukkhāya hoti. Majjhimoti pañcavassakālato paṭṭhāya yāva navavassakālā majjhimo nāma. Theroti dasavassakālato paṭṭhāya thero nāma. Evamāhaṃsūti evaṃ vadanti. Kiṃ nu kho tuyhanti tuyhaṃ bālassa bhaṇitena ko atthoti vuttaṃ hoti. Tathārūpanti tathājātikaṃ tathāsabhāvaṃ ukkhepanīyakammassa kāraṇabhūtaṃ.
“新”者，谓出家受具戒之初五年期以下的状态，亦即出生六十岁之内亦属新。 “趣难着色”者，身色与资质均显难以涵养。 身体弃坏者，受恶习影响，身色难以彰显庄重，资质表现亦无以维持。 那些陪侍与亲属等恰似不善见解者一般，为之服务反致害处，持续长久带来苦楚和障碍。 “居中”者，以五年期为起点，至新者六年期中间称之。 “长老”者，以十年期起算为长老。此说如是而已。由此可问，以你之见，幼童言语，其言之意义何在？此状况乃生生之事、同类相续、因业起因所致之起点也。
§117
117. Kāsikavatthūpamesu – kāsikavatthaṃ nāma tayo kappāsaṃsū gahetvā kantitasuttena vāyitaṃ sukhumavatthaṃ. Taṃ navavāyimaṃ anagghaṃ hoti. Paribhogamajjhimaṃ vīsampi tiṃsampi sahassāni agghati. Jiṇṇakāle pana aṭṭhapi dasapi sahassāni agghati.
117. 关于“细布喻”：细布，即三股棉纤维以棉刷拂揉成轻柔丝质之纺织物。其长久风化质量乃为纯净无瑕。居中状态为使用中的中期，约二十或三十千次使用阶段。陈旧阶段则在八至十千次使用范围内。
Tesaṃtaṃ hotīti tesaṃ sammāsambuddhādayo sevantānaṃ viya taṃ sevanaṃ dīgharattaṃ hitāya sukhāya hoti. Sammāsambuddhañhi ekaṃ nissāya yāvajjakālā muccanakasattānaṃ pamāṇaṃ natthi. Tathā sāriputtattheramahāmoggallānatthere avasese ca asītimahāsāvake nissāya saggaṃ gatasattānaṃ pamāṇaṃ natthi. Yāvajjakālā tesaṃ diṭṭhānugatiṃ paṭipannasattānampi pamāṇaṃ natthiyeva. Ādheyyaṃ gacchatīti tassa mahātherassa taṃ atthanissitaṃ vacanaṃ yathā gandhakaraṇḍake kāsikavatthaṃ ādhātabbataṃ ṭhapetabbataṃ gacchati, evaṃ uttamaṅge sirasmiṃ hadaye ca ādhātabbataṃ ṭhapetabbatampi gacchati. Sesamettha heṭṭhā vuttānusāreneva veditabbaṃ.
如是，诸大圣比库长老等对其侍者长期服侍之情况，乃以守护、安乐为目的。佛陀及如沙利佛、摩嘎剌那等大长老乃至八十多位大弟子之数量，犹无能永远满足，此乃示现此道理。对众生在寿命终结时的见解随顺程度亦无可度量。此理如同将细布或香炭安置于肩、胸、头部时所应遵循的规则，亦即此处最优部位应温和安置托护。其余事宜应依先前所说而明了体会。
§118
118. Suppameyyādīsu – sukhena pametabboti suppameyyo. Idhāti imasmiṃ sattaloke. Uddhatoti uddhaccena samannāgato. Unnaḷoti uggatanaḷo; tucchamānaṃ ukkhipitvā ṭhitoti attho. Capaloti pattamaṇḍanādinā cāpallena samannāgato. Mukharoti mukhakharo. Vikiṇṇavācoti asaṃyatavacano. Asamāhitoti cittekaggatārahito. Vibbhantacittoti bhantacitto, bhantagāvībhantamigīsappaṭibhāgo. Pākaṭindriyoti vivaṭindriyo. Ayaṃ vuccatīti ayaṃ evarūpo puggalo ‘suppameyyo’ti vuccati. Yathā hi parittassa udakassa sukhena pamāṇaṃ gayhati; evameva imehi aguṇaṅgehi samannāgatassa sukhena pamāṇaṃ gayhati. Tenesa ‘suppameyyo’ti vutto.
118. 关于“应当勤修等法”等语，意谓应当安稳而勤勉地修习，此谓“应当勤修”。“Idhāti imasmiṃ sattaloke”意为“在此三界中”。“Uddhato”意即具足忙乱之心。“Unṇaḷo”意谓抬起漠视，不顾微细。所谓“站立”是指捉住而不放下。“Capalo”是指由翅膀等造成的轻巧不定，即不安的状态。“Mukharo”是指喧哗粗声。“Vikiṇṇavāco”是指不调伏的语言。所谓“不专注”是指心意不集中而散乱。所谓“分裂心”是指智慧如分散的群禽野兽一般。所谓“显露根”是指显露于众的根性。依此定义，此种类型的人即称为“应当勤修”的人。譬如有限的水域，人们能轻易测量其宽广度；同理，具足不良性质者，能安稳地度过苦患的大小亦可测量。此理故称“应当勤修”。
§119
119. Dukkhena pametabboti duppameyyo. Anuddhatādīni vuttapaṭipakkhavasena veditabbāni. Ayaṃ vuccatīti ayaṃ evarūpo puggalo ‘duppameyyo’ti vuccati. Yathā hi mahāsamuddassa dukkhena pamāṇaṃ gayhati; evameva imehi guṇaṅgehi samannāgatassa dukkhena pamāṇaṃ gayhati. Tādiso ‘anāgāmī nu kho, khīṇāsavo nu kho’ti vattabbataṃ gacchati, tenesa ‘duppameyyo’ti vutto.
119. “应当忍苦者”，谓之“难以忍受者”。从“无慌乱”等方面说起，具有相反之性理，此人应被认识为“难以忍受者”。譬如深广的海洋，人难以忍受其苦重深深；同样，具足不善性质者，亦难以忍受苦重。类似于说法“此人是无来者，是已灭尽烦恼者”时，因该人尚未入圣位，因而被称为“难以忍受者”。
§120
120. Na sakkā pametunti appameyyo. Yathā hi ākāsassa na sakkā pamāṇaṃ gahetuṃ, evaṃ khīṇāsavassa. Tenesa ‘appameyyo’ti vutto.
120. “不可以衡量者”，谓之“无限量者”。譬如天空实难以度量尺度，已灭尽烦恼者亦不可能用有限标准衡量，因而被称为“无限量者”。
§121
121. Na sevitabbādīsu – na sevitabboti na upasaṅkamitabbo. Na bhajitabboti na allīyitabbo. Na payirupāsitabboti na santike nisīdanavasena punappunaṃ upāsitabbo. Hīnohoti sīlenātiādīsu upādāyupādāya hīnatā veditabbā . Yo hi pañca sīlāni rakkhati, so dasa sīlāni rakkhantena na sevitabbo. Yo pana dasa sīlāni rakkhati, so catupārisuddhisīlaṃ rakkhantena na sevitabbo. Aññatra anuddayā aññatra anukampāti ṭhapetvā anuddayañca anukampañca. Attano atthāya eva hi evarūpo puggalo na sevitabbo. Anuddayānukampāvasena pana taṃ upasaṅkamituṃ vaṭṭati.
121. 关于“不可亲近等行为”——“不可亲近”即不可接近，“不可同享”、“不可合伙”。不可亲近者不得与之同享。不可同伙者不得与之结盟。不可敬礼者不能亲近礼敬，亦不得多次坐于其近侧以示亲近。所谓“堕落者”，即在戒律等方面显现堕落性质者，应当被认识。谁若守护五戒，则因守护十戒而不可亲近。谁守十戒，则因守护四净戒而不可亲近。唯有立定不生不杀、不害、不偷盗、无邪淫及慈悲喜舍四无量心者，方可亲近。以自利益为念的人此种人不可亲近，惟有出于慈悲需求及同情，才可前往亲近之。
§122
122.Sadiso hotīti samāno hoti. Sīlasāmaññagatānaṃ satanti sīlena samānabhāvaṃ gatānaṃ santānaṃ. Sīlakathā ca no bhavissatīti evaṃ samānasīlānaṃ amhākaṃ sīlameva ārabbha kathā bhavissati. Sā ca no phāsu bhavissatīti sā ca sīlakathā amhākaṃ phāsuvihāro sukhavihāro bhavissati. Sā ca no pavattinī bhavissatīti sā ca amhākaṃ kathā divasampi kathentānaṃ pavattinī bhavissati, na paṭihaññissati. Dvīsu hi sīlavantesu ekena sīlassa vaṇṇe kathite itaro anumodati; tena tesaṃ kathā phāsu ceva hoti, pavattinī ca. Ekasmiṃ pana dussīle sati dussīlassa sīlakathā dukkathāti neva sīlakathā hoti, na phāsu hoti, na pavattinī. Samādhipaññākathāsupi eseva nayo. Dve hi samādhilābhino samādhikathaṃ, sappaññā ca paññākathaṃ kathentā, rattiṃ vā divasaṃ vā atikkantampi na jānanti.
122. 关于“相似”，谓“同类相合”。行持相同者谓之“同类”，谓同属戒律相近群体者也。若断定“无戒则无戒论”，则同类戒律者方可说戒论。若言“戒论不易”，则戒论即为我们乐于修持之法，令生活安乐。若谓“戒论应广”，则我们每日频繁讨论戒法，它不会使人反感。因有两种守戒者，其一单谈戒律，另一则赞叹其优点，故戒论宜使人愉悦，且应广泛传播。若有一人不善行，则无论提及戒论如何也无济于事，亦不逗留讨论。此理亦适用于三昧与智慧论说。论三昧者有两种，一专论三昧者、一专论智慧者；即使昼夜不舍而论，亦难测尽其义。
§123
123.Sakkatvā garuṃ katvāti sakkārañceva garukārañca karitvā. Adhiko hotīti atireko hoti. Sīlakkhandhanti sīlarāsiṃ. Paripūressāmīti taṃ atirekasīlaṃ puggalaṃ nissāya attano aparipūraṃ sīlarāsiṃ paripūraṃ karissāmi. Tattha tattha paññāya anuggahessāmīti ettha sīlassa asappāye anupakāradhamme vajjetvā sappāye upakāradhamme sevanto tasmiṃ tasmiṃ ṭhāne sīlakkhandhaṃ paññāya anuggaṇhāti nāma. Samādhipaññākkhandhesupi eseva nayo.
123. “尊敬庄严”，谓“行施尊敬与庄严”。“过多”意味着额外添加。所谓戒法藏，乃戒德资粮。言“必将圆满”，即必定圆满此多余的戒德积累，依托己身未圆满的戒德，务求将其圆满。于此处，须于适当时候以智慧扶持戒藏。此中戒藏未尽之处不得加以破坏，彼此圆满之处应予以辅助，此为智慧守护戒藏之义。于三昧智慧藏亦有同样之理。
§124
124. Jigucchitabbādīsu – jigucchitabboti gūthaṃ viya jigucchitabbo. Atha kho nanti atha kho assa. Kittisaddoti kathāsaddo. Evamevanti ettha gūthakūpo viya dussīlyaṃ daṭṭhabbaṃ. Gūthakūpe patitvā ṭhito dhamanīahi viya dussīlapuggalo. Guthakūpato uddhariyamānena tena ahinā purisassa sarīraṃ āruḷhenāpi adaṭṭhabhāvo viya dussīlaṃ sevamānassāpi tassa kiriyāya kāraṇabhāvo sarīraṃ gūthena makkhetvā ahino gatakālo viya dussīlaṃ sevamānassa pāpakittisaddassa abbhuggamanakālo veditabbo.
124. 关于“应当厌恶等”——“应当厌恶”如同隐藏一样，应当厌恶。其后是“怨恨”和“嗔恚”。所谓“闻名声”是讲话的声音。这里如同谷井，须察见其恶习堕落。身处井底者如断流之脉，恶行之士。虽然被从井中提起，其身体仍如未被发现一样表现恶行，仿若身体被井埋藏。即使如往日地，恶行之人因其恶名声，作恶之时正是恶行显现并发作之时，宜当觉知其时势。
§125
125.Tindukālātanti tindukarukkhaalātaṃ. Bhiyyoso mattāya cicciṭāyatīti tañhi jhāyamānaṃ pakatiyāpi papaṭikāyo muñcantaṃ cicciṭāyati ciṭiciṭāti saddaṃ karoti. Ghaṭṭitaṃ pana adhimattaṃ karotīti attho. Evamevanti evamevaṃ kodhano attano dhammatāyapi uddhato caṇḍikato hutvā carati. Appamattakaṃ pana vacanaṃ vuttakāle ‘mādisaṃ nāma evaṃ vadatī’ti atirekataraṃ uddhato caṇḍikato hutvā carati. Gūthakūpoti gūthapuṇṇakūpo, gūtharāsiyeva vā. Opammasaṃsandanaṃ panettha purimanayeneva veditabbaṃ. Tasmā evarūpo puggalo ajjhupekkhitabbo, na sevitabboti yasmā kodhano atiseviyamānopi atiupasaṅkamiyamānopi kujjhatiyeva, ‘kiṃ iminā’ti paṭikkamantopi kujjhatiyeva, tasmā palālaggi viya ajjhupekkhitabbo, na sevitabbo. Kiṃ vuttaṃ hoti? Yo hi palālaggiṃ atiupasaṅkamitvā tappati, tassa sarīraṃ jhāyati. Yo atipaṭikkamitvā tappati, tassa sītaṃ na vūpasammati. Anupasaṅkamitvā apaṭikkamitvā pana majjhattabhāvena tappentassa sītaṃ vūpasammati, kāyopi na ḍayhati. Tasmā palālaggi viya kodhano puggalo majjhattabhāvena ajjhupekkhitabbo, na sevitabbo, na bhajitabbo, na payirupāsitabbo.
125. “三点激起”意指由尖锐之触感触发。愤怒愈加猛烈，即使正在消退时，仍会闪现如火花劈啪作响。这里“猛烈”意谓愤怒之极度增长。由此看，愤怒之人即使修持自身法门，依然如烈火般燃烧。所谓“他人言说‘真是如此’”则指愤怒进一步加剧其猛烈程度。如同谷井或埋藏堆积之事物，借此比喻须当远离此类之人，因为愤怒者虽极端使用其恶行且深入接近他人，却始终怨恨“这是什么”，既反对干预又不愿接受，从而如荆棘般应被排斥而非亲近。如何说呢？对荆棘过度靠近并被刺伤者，身体受苦；过度远离被刺伤者则不会感到寒冷；保持中间距离，则身心受苦较少且不被伤害。因此，类似荆棘般愤怒之人应谨慎以待，不应亲近、接纳或仰赖。
§126
126.Kalyāṇamittoti sucimitto. Kalyāṇasahāyoti sucisahāyo. Sahāyoti sahagāmī saddhiṃcaro. Kalyāṇasampavaṅkoti kalyāṇesu sucipuggalesu sampavaṅko, tanninnatappoṇatappabbhāramānasoti attho.
126. “善友”指纯洁之友；“善助”者即纯洁的帮扶者；“助者”即同往者、同行者；“善伴侣”指善人中纯洁之士之相会与联系，即谓不染污、不轻慢、负担不起恶业之意。
§127
127. Sīlesu paripūrakārītiādīsu – sīlesu paripūrakārinoti ete ariyasāvakā yāni tāni maggabrahmacariyassa ādibhūtāni, ādibrahmacariyakāni, pārājikasaṅkhātāni cattāri mahāsīlasikkhāpadāni, tesaṃ avītikkamanato yāni khuddānukhuddakāni āpajjanti, tehi ca vuṭṭhānato sīlesu yaṃ kattabbaṃ, taṃ paripūraṃ samattaṃ karontīti ‘sīlesu paripūrakārino’ti vuccanti. Samādhipāribandhakānaṃ pana kāmarāgabyāpādānaṃ, paññāpāribandhakassa ca saccapaṭicchādakassa mohassa asamūhatattā, samādhiṃ paññañca bhāventāpi samādhipaññāsu yaṃ kattabbaṃ taṃ mattaso pamāṇena padesamattameva karontīti samādhismiṃ paññāya ca mattaso kārinoti vuccanti. Iminā upāyena itaresupi dvīsu nayesu attho veditabbo.
127. 「具足戒律者」即在诸戒律中完成者，复有初发起之四大根本戒律，称为悲愿根本戒律。阿赖耶戒律中包括犯戒数小与不小之别，及在其基础上得以完成戒律，谓彻底执行戒律。修定之障碍有贪欲与嗔恚，智慧之障碍则为真谛被遮蔽而迷乱。虽然修习定慧，唯依定慧者依适度标准而行，方谓适度于定慧中。由此分别，亦应明了适用于他二法门之义。
Tatrāyaṃ aparopi suttantanayo –
这里还有另一段出自经典——
‘‘Idha, bhikkhave, bhikkhu sīlesu paripūrakārī hoti, samādhismiṃ mattaso kārī, paññāya mattaso kārī. So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi, vuṭṭhātipi. Taṃ kissa hetu? Na hi mettha, bhikkhave, abhabbatā vuttā. Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni, tattha dhuvasīlo ca hoti, ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu. So tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti, avinipātadhammo niyato sambodhiparāyaṇo. Idha pana, bhikkhave, bhikkhu sīlesu…pe… so tiṇṇaṃ saṃyojanānaṃ parikkhayā, rāgadosamohānaṃ tanuttā, sakadāgāmī hoti; sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti. Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti, samādhismiṃ paripūrakārī, paññāya mattaso kārī. So yāni tāni…pe… sikkhati sikkhāpadesu. So pañcannaṃ orambhāgiyānaṃ…pe… anāvattidhammo tasmā lokā. Idha pana, bhikkhave , bhikkhu sīlesu paripūrakārī, samādhismiṃ paripūrakārī, paññāya paripūrakārī. So yāni tāni khuddānukhuddakāni…pe… sikkhati sikkhāpadesu. So āsavānaṃ khayā…pe… upasampajja viharatī’’ti (a. ni. 3.87).
『“比库，应知，比库在戒律中具足、在定中适度、在慧中适度。即便其犯了小或不小之戒律，已渐复起戒律，何以致之？因如是受戒者具足根本戒律，如正法修习者，恒持正戒，坚固戒律，在戒律上修习。如是者则断三结，成为入流，且不退转，决心正觉。又比库在戒中具足戒，在定中适度，在慧中适度。其犯戒复修之者，断除五结，称为不退，故此世间不被破坏。又比库戒律、定、慧各具足，犯不小及不小戒复修，修习戒法。此人断除五结，直至成就，得解脱。”』（《增支部·经集第三段·第87经》）
§130
130. Satthāraniddese – pariññaṃ paññapetīti pahānaṃ samatikkamaṃ paññapeti. Tatrāti tesu tīsu janesu. Tena daṭṭhabboti tena paññāpanena so satthā rūpāvacarasamāpattiyā lābhīti daṭṭhabboti attho. Dutiyavārepi eseva nayo. Sammāsambuddho satthā tena daṭṭhabboti tena titthiyehi asādhāraṇena paññāpanena ayaṃ tatiyo satthā sabbaññubuddho daṭṭhabbo. Titthiyā hi kāmānaṃ pariññaṃ paññapentā rūpabhavaṃ vakkhanti. Rūpānaṃ pariññaṃ paññapentā arūpabhavaṃ vakkhanti. Vedanānaṃ pariññaṃ paññapentā asaññabhavaṃ vakkhanti. Sammā paññapentā ‘evaṃ paññapeyyuṃ’, no ca sammā paññapetuṃ sakkonti. Sammāsambuddho pana kāmānaṃ pariññaṃ pahānaṃ anāgāmimaggena paññapeti . Rūpavedanānaṃ pariññaṃ pahānaṃ arahattamaggena paññapeti. Ime tayo satthāroti ime dve janā bāhirakā, eko sammāsambuddhoti – imasmiṃ loke tayo satthāro nāma.
130．关于导师辨别的教说——「显示彻悟」者，谓释除烦恼并超越之境界。此中所言三种众生。由此可知，导师以此教示使彼等得成色身入出之功德，故名为『显示』。第二次亦同此理。正自觉者导师以此显现法教，向各异教派以非凡教示言说，是第三种导师，名为「悉见觉者」，应予观察。各异教派以对欲界烦恼透彻之见解，阐述色界生死流转；对色界烦恼透彻者，阐述无色界生死流转；对受界烦恼透彻者，阐述无念界生死流转。唯有正断显示者，能令大众明了，如是方为真实显示；非正断者不能如此显示。正自觉者导师以对欲界烦恼彻悟之捨，遵循不还果道示现；对色与受界烦恼彻悟，则遵循阿拉汉果道示现。故所谓三种导师，即两种外在众生与一位正自觉者导师，于此世间共称为三位导师。
§131
131. Dutiye satthāraniddese – diṭṭhe ceva dhammeti imasmiṃ attabhāve. Attānaṃ saccato thetato paññapetīti ‘‘attā nāmeko atthi nicco dhuvo sassato’’ti bhūtato thirato paññapeti. Abhisamparāyañcāti aparasmiṃ attabhāve evameva paññapeti. Sesamettha vuttanayeneva veditabbanti.
131．关于第二种导师辨别的教说——其在此界即为真理本质，谓自性存在是实然。以本体真实不虚妄之理，断言自身命名之我确实恒久不灭。所谓精进断定于此，即于他性或他体亦如是辩证。此理宜依段句所述理义详细明了。
Tikaniddesavaṇṇanā. · 三法指示解释。
4. Catukkaniddesavaṇṇanā
第四节 四门辨别的述解
§132
132. Catukkaniddese – asappurisoti lāmakapuriso. Pāṇaṃ atipātetīti pāṇātipātī. Adinnaṃ ādiyatīti adinnādāyī. Kāmesu micchā caratīti kāmesumicchācārī. Musā vadatīti musāvādī. Surāmerayamajjapamāde tiṭṭhatīti surāmerayamajjapamādaṭṭhāyī.
132．关于四门辨别——所谓不善人者，即粗鄙人。杀害生命者谓杀生犯。取非施舍者谓偷盗犯。行邪欲者谓欲邪行犯。妄语者谓妄语犯。常饮酒醉者谓酒醉犯。
§133
133.Pāṇātipāte samādapetīti yathā pāṇaṃ atipāteti, tathā naṃ tattha gahaṇaṃ gaṇhāpeti. Sesesupi eseva nayo. Ayaṃ vuccatīti ayaṃ evarūpo puggalo yasmā sayaṃ katena ca dussīlyena samannāgato yañca samādapitena kataṃ, tato upaḍḍhassa dāyādo, tasmā asappurisena asappurisataroti vuccati. Sappurisoti uttamapuriso.
133．所谓杀生者，含义如同实际杀害生命，且不止于此，包括为他取物。如前所说，无二别理。此处所谓『粗鄙人』，指彼类因自身恶行所染污之人，且以此恶行为其所依赖之故，故称为比『粗鄙』更恶者。所谓善人者谓优良之人。
§135
135.Sappurisena sappurisataroti attanā katena susīlyena samannāgatattā yañca samādapito karoti. Tato upaḍḍhassa dāyādattā uttamapurisena uttamapurisataro.
135．所谓比善人更善者，即以自身所为之善行所具足之德及所依托者为准，以此善行修持之人，更胜于前述善人，故名为比善人更善者。
§136
136.Pāpoti akusalakammapathasaṅkhātena dasavidhena pāpena samannāgato.
以十种恶行业为聚集，即染污于不善业道者，谓之恶人。
§138
138.Kalyāṇoti kusalakammapathasaṅkhātena dasavidhena kalyāṇadhammena samannāgato suddhako bhadrako. Sesamettha heṭṭhā vuttanayattā uttānatthameva.
以十种善行业为聚集，具足于善法者，洁净善良。此中说法均依前文之所述，仅区别于上文而已。
§140
140. Pāpadhammādīsu – pāpo dhammo assāti pāpadhammo. Kalyāṇo dhammo assāti kalyāṇadhammo. Sesamettha uttānatthameva.
论恶法诸处——恶法者谓恶法，善法者谓善法。此义亦如前文所说，仅为上文之不同内容而已。
§144
144. Sāvajjādīsu – sāvajjoti sadoso. Sāvajjena kāyakammenāti sadosena pāṇātipātādinā kāyakammena. Itaresupi eseva nayo. Ayaṃ vuccatīti ayaṃ evarūpo puggalo tīhi dvārehi āyūhanakammassa sadosattā, gūthakuṇapādibharito padeso viya sāvajjoti vuccati.
谓污秽者，从污秽而生瞋恚。由瞋恚而起身业，如杀生等身体之行为。其他法亦同此义。此谓之污秽者，如同此种人以三门——口、身、意——为其生存之行为都著染污，如同重负担之扛棍般，被居所诬称为污秽。
§145
145.Sāvajjena bahulanti yassa sāvajjameva kāyakammaṃ bahu hoti, appaṃ anavajjaṃ; so sāvajjena bahulaṃ kāyakammena samannāgato, appaṃ anavajjenāti vuccati. Itaresupi eseva nayo. Ko pana evarūpo hotīti? Yo gāmadhammatāya vā nigamadhammatāya vā kadāci karahaci uposathaṃ samādiyati, sīlāni pūreti. Ayaṃ vuccatīti ayaṃ evarūpo puggalo tīhi dvārehi āyūhanakammesu sāvajjasseva bahulatāya anavajjassa appatāya vajjabahuloti vuccati.
谓污秽多者，是指其身业中污秽行为多且为过失轻微不严重者。此人为污秽物多身业之聚集者，过失少而轻微无大伤害。其他法亦同此义。何谓此类人？谓有时依乡邑而守斋戒，持戒具足。此谓如是之人以三门佛所戒及行为中多所犯之污秽少而轻微，常为不严重犯错者。
Yathā hi ekasmiṃ padese dubbaṇṇāni duggandhāni pupphāni rāsikatānassu, tesaṃ upari tahaṃ tahaṃ atimuttakavassikapāṭalāni patitāni bhaveyyuṃ. Evarūpo ayaṃ puggalo veditabbo. Yathā pana ekasmiṃ padese atimuttakavassikapāṭalāni rāsikatānassu, tesaṃ upari tahaṃ tahaṃ dubbaṇṇaduggandhāni badarapupphādīni patitāni bhaveyyuṃ. Evarūpo tatiyo puggalo veditabbo. Catuttho pana tīhipi dvārehi āyūhanakammassa niddosattā, catumadhurabharitasuvaṇṇapāti viya daṭṭhabbo. Tesu paṭhamo andhabālaputhujjano. Dutiyo antarantarā kusalassa kārako lokiyaputhujjano. Tatiyo sotāpanno sakadāgāmianāgāminopi eteneva saṅgahitā. Catuttho khīṇāsavo. So hi ekantena anavajjoyeva. Ayaṃ aṅguttaraṭṭhakathāyo.
例如，有一地区有丑陋难闻之花，令人厌恶。其上常有落满水垢的树叶。此类之人当察知为第一种人。又有一地虽有许多落叶，花却难闻丑陋。此为第二种人；第三种人，是有三门身业中无瞋恚之行为，给人如金箔铺地那样美妙印象。内等四种人，第一为无知愚痴百姓，第二为世俗凡夫而行善，第三为初果、二果、预流果得者，第四为断尽烦恼者。此第四人绝对无过失。此为《增支部注疏》。
§148
148. Ugghaṭitaññūādīsu – ugghaṭitaññūti ettha ugghaṭitaṃ nāma ñāṇugghāṭanaṃ, ñāṇe ugghaṭitamatteyeva jānātīti attho. Saha udāhaṭavelāyāti udāhāre udāhaṭamatteyeva. Dhammābhisamayoti catusaccadhammassa ñāṇena saddhiṃ abhisamayo. Ayaṃ vuccatīti ayaṃ ‘cattāro satipaṭṭhānā’tiādinā nayena saṃkhittena mātikāya ṭhapiyamānāya desanānusārena ñāṇaṃ pesetvā arahattaṃ gaṇhituṃ samattho puggalo ugghaṭitaññūti vuccati.
148. 关于“开显智者”等——“开显智”者，此处“开显”意指认识智慧的揭示，在认识中唯一了解揭示之义。与“举例时刻”相同，即举例的限度。所谓法的证悟，即依四圣谛之智慧共同成就。此说法意味着依照名为『四念处』等的纲要简略设立，依序宣说而显示智慧，能够把握阿拉汉果的圣人，即称为开显智者。
§149
149. Vipañcitaṃ vitthāritameva atthaṃ jānātīti vipañcitaññū. Ayaṃ vuccatīti ayaṃ saṅkhittena mātikaṃ ṭhapetvā vitthārena atthe bhājiyamāne arahattaṃ pāpuṇituṃ samattho puggalo vipañcitaññūti vuccati.
149. 关于“广博智者”——“广博”是指了解事理之义，即熟知详尽义理。此谓将纲目设置出来，详细而精确地分解其义，能够得到阿拉汉果位的圣人，即称为广博智者。
§150
150. Uddesādīhi netabboti neyyo. Anupubbena dhammābhisamayo hotīti anukkamena arahattappatti.
150. 关于“应当导引者”等——“应引”者，不可导引者也。所谓循序成就法之证悟者，即顺次获得阿拉汉的境界。
§151
151. Byañjanapadameva paramaṃ assāti padaparamo. Na tāya jātiyā dhammābhisamayo hotīti na tena attabhāvena jhānaṃ vā vipassanaṃ vā maggaṃ vā phalaṃ vā nibbattetuṃ sakkotīti attho.
151. 仅因音声文字而最高，不然的话——“文字为最”，非指借此自行成就法之证悟，不能凭这一性质而遂入禅定或观[行法]、道或果乃至涅槃。
§152
152. Yuttapaṭibhānādīsu – paṭibhānaṃ vuccati ñāṇampi, ñāṇassa upaṭṭhitavacanampi. Taṃ idha adhippetaṃ. Atthayuttaṃ kāraṇayuttañca paṭibhānamassāti yuttappaṭibhāno. Pucchitānantarameva sīghaṃ byākātuṃ asamatthatāya no muttaṃ paṭibhānamassāti no muttappaṭibhāno. Iminā nayena sesā veditabbā. Ettha pana paṭhamo – kiñci kālaṃ vīmaṃsitvā yuttameva pekkhati, tipiṭakacūḷanāgatthero viya. So kira pañhaṃ puṭṭho pariggahetvā yuttapayuttakāraṇameva katheti.
152. 关于“契合通达”等——“契合”意谓智慧，亦是智慧的依属语。这里为所说明者。契合即事理相称、因缘相应之智慧。如问答后能迅速明了不便于释说者，非不契合，非契合不到者。以此要领，其他内容亦应明了。此中第一者，是指某时某经久远审思，只观其契合，如同小部经常老长老。此经问答举证的事理，正是因果契合而演说。
Dutiyo – pucchānantarameva yena vā tena vā vacanena paṭibāhati, vīmaṃsitvāpi ca yuttaṃ na pekkhati catunikāyikapaṇḍitatissatthero viya. So kira pañhaṃ puṭṭho pañhapariyosānampi nāgameti, yaṃ vā taṃ vā kathetiyeva. Vacanatthaṃ panassa vīmaṃsiyamānaṃ katthaci na laggati.
153. 第二者——在问答后即时以某言辞驳斥，虽思究其理却不见契合，如同四部解经能手常年老比库。此经问答后未竟，理虽有，无处着力其义。对他们说法虽经审议却无所俟成。
Tatiyo – pucchāsamakālameva yuttaṃ pekkhati, taṅkhaṇaññeva vacanaṃ byākaroti tipiṭakacūḷābhayatthero viya. So kira pañhaṃ puṭṭho sīghameva katheti, yuttapayuttakāraṇo ca hoti.
第三者——在同一时间内即刻观察合宜的事，并立即阐释这些语句，如同三藏小长老所为。此人被问及问题时，能迅速答述，且所说理由皆合适。
Catuttho – puṭṭho samāno neva yuttaṃ pekkhati , na yena vā tena vā paṭibāhituṃ sakkoti tibbandhakāranimuggo viya hoti lāḷudāyitthero viya.
第四者——被问时不立即观察合宜的事，无法以此或彼方法应对，如同障碍已解除的懒散长老。
§156
156. Dhammakathikesu – appañca bhāsatīti sampattaparisāya thokameva katheti. Asahitañcāti kathento ca pana na atthayuttaṃ kāraṇayuttaṃ katheti. Parisā cassa na kusalā hotīti sotuṃ nisinnaparisā cassa yuttāyuttaṃ kāraṇākāraṇaṃ siliṭṭhāsiliṭṭhaṃ na jānātīti attho. Evarūpoti ayaṃ evaṃjātiko bāladhammakathiko. Evaṃjātikāya bālaparisāya dhammakathikotveva nāmaṃ labhati. Iminā nayena sabbattha attho veditabbo. Ettha ca dveyeva janā sabhāvadhammakathikā, itare pana dhammakathikānaṃ antare paviṭṭhattā evaṃ vuttā.
一五六条关于法师——讲述法义的众人中，有少数只按集会规矩简单陈说。所谓“不合适”者，是指出言者未依义理与因缘阐述。此众并不善于开示，因为专听者集会不善，导致他们不了解合乎义理的因缘义理。这样的人是愚痴且粗浅的法师。如此愚痴的众集自得名为愚痴法师众。借此原则，普遍应了知其义理。此处有两类人，天性即为法师者，另一些仅是沾染法师身份的人，如所说。
§157
157. Valāhakūpamesu valāhakāti meghā. Gajjitāti thanitā. Tattha gajjitvā no vassanabhāvo nāma pāpako. Manussā hi yathā devo gajjati ‘suvuṭṭhikā bhavissatī’ti bījāni nīharitvā vapanti. Atha deve avassante khette bījāni khetteyeva nassanti, gehe bījāni geheyeva nassantīti dubbhikkhaṃ hoti. No gajjitvā vassanabhāvopi pāpakova. Manussā hi ‘imasmiṃ kāle dubbuṭṭhikā bhavissatī’ti ninnaṭṭhānesuyeva vappaṃ karonti. Atha devo vassitvā sabbabījāni mahāsamuddaṃ pāpeti, dubbhikkhameva hoti. Gajjitvā vassanabhāvo pana bhaddako. Tadā hi subhikkhaṃ hoti. No gajjitvā no vassanabhāvo ekantapāpakova.
一五七条关于类似云和雷的比喻——云即雨云，雷即雷声。在云起而未下雨时，并不是恶。正如天人轰雷后，播撒种子使其生发。同理，天人降雨使种子在田地灭亡，家中种子也灭亡，导致饥荒。若不雷鸣，则不下雨必然是恶。人们断言“此时饥荒将至”，如现今世间的警示。若天人降雨，所有种子汇集于大海，则唯有饥荒。云生雨降为吉祥。不生云不生雨则为纯恶。
Bhāsitā hoti no kattāti ‘idāni ganthadhuraṃ pūressāmi, vāsadhuraṃ pūressāmī’ti kathetiyeva, na pana uddesaṃ gaṇhāti, na kammaṭṭhānaṃ bhāveti.
有人口中说话而不做*，即如言“现在我将完成书卷和房屋”，仅言而不行，既不承担目标，也不修习功课。
Kattā hoti no bhāsitāti ‘ganthadhuraṃ vā pūressāmi vāsadhuraṃ vā’ti na bhāsati. Sampatte pana kāle tamatthaṃ sampādeti. Iminā nayena itarepi veditabbā. Sabbaṃ panetaṃ paccayadāyakeneva kathitaṃ. Eko hi ‘asukadivase nāma dānaṃ dassāmī’ti saṅghaṃ nimanteti, sampattakāle no karoti. Ayaṃ puggalo puññena parihāyati, bhikkhusaṅghopi lābhena parihāyati . Aparo saṅghaṃ animantetvāva sakkāraṃ katvā ‘bhikkhū ānessāmī’ti na labhati, sabbe aññattha nimantitā honti. Ayampi puññena parihāyati , saṅghopi tena lābhena parihāyati. Aparo paṭhamaṃ saṅghaṃ nimantetvā, pacchā sakkāraṃ katvā dānaṃ deti, ayaṃ kiccakārī hoti. Aparo neva saṅghaṃ nimanteti, na dānaṃ deti, ayaṃ ‘pāpapuggalo’ti veditabbo.
有人做而不说，如“我要完成书卷或房屋”但不言说祈求。到了时机便达成目标。此方式他人亦可效法。此一切都是缘起所致。有人在困难日邀集僧众布施，然在顺利时不曾施行。此人以功德断绝自己利益，亦断绝僧团利益。还有人未曾邀集僧众，做礼敬后赠与布施，此类人是有职责者。另一类既不邀集僧众，也不布施，应当识别为恶人。
§158
158. Mūsikūpamesu – gādhaṃ kattā no vasitāti attano āsayaṃ bilaṃ kūpaṃ khaṇati, no tattha vasati, kismiñcideva ṭhāne vasati, evaṃ biḷārādiamittavasaṃ gacchati. Khattātipi pāṭho. Vasitā no gādhaṃ kattāti sayaṃ na khaṇati, parena khate bile vasati, evaṃ jīvitaṃ rakkhati. Tatiyā dvepi karontī, jīvitaṃ rakkhati. Catutthā dvepi akarontī amittavasaṃ gacchati. Imāya pana upamāya upamitesu puggalesu paṭhamo yathā sā mūsikā gādhaṃ khaṇati, evaṃ navaṅgaṃ satthusāsanaṃ uggaṇhāti. Yathā pana sā tattha na vasati, kismiñcideva ṭhāne vasantī, amittavasaṃ gacchati; tathā ayampi pariyattivasena ñāṇaṃ pesetvā catusaccadhammaṃ na paṭivijjhati, lokāmisaṭṭhānesuyeva caranto maccumārakilesamāradevaputtamārasaṅkhātānaṃ amittānaṃ vasaṃ gacchati. Dutiyo yathā sā mūsikā gādhaṃ na khaṇati, evaṃ navaṅgaṃ satthusāsanaṃ na uggaṇhāti. Yathā pana parena khatabile vasantī jīvitaṃ rakkhati; evaṃ parassa kathaṃ sutvā catusaccadhammaṃ paṭivijjhitvā tiṇṇaṃ mārānaṃ vasaṃ atikkamati. Iminā nayena tatiyacatutthesupi opammasaṃsandanaṃ veditabbaṃ.
158. 关于鼠掘穴的比喻——洞穴的建立是由鼠自己挖掘的，鼠居住其中，但不是固定在某一处，而是迁徙至不同地方。比喻中老鼠群如同敌对群居。挖掘这个意思也可引申为主动行为。鼠自己不挖洞，而是被他人掘穴所居住，从而维持生命。第三类是两种行为并存而活着，第四类则是不做挖掘行为，流向敌群居住。依据此比喻，第一种人像那鼠自己掘洞，完整承当教法九支；虽不固定一处，却居于某处，流入敌对群。第二种人不主动承受九支教法，不如鼠不挖洞，但居住于他人掘的穴中，守护生命。因听闻他法，能辨别圣谛，超越三恶魔的敌群。如此缘由，应当理解第三类和第四类的区别及对应比喻。
§159
159. Ambūpamesu – āmaṃ pakkavaṇṇīti anto āmaṃ bahi pakkasadisaṃ. Pakkaṃ āmavaṇṇīti anto pakkaṃ bahi āmasadisaṃ. Sesadvayesupi eseva nayo. Tattha yathā ambe apakkabhāvo āmatā hoti, evaṃ puggalepi puthujjanabhāvo āmatā, ariyabhāvo pakkatā. Yathā ca tattha pakkasadisatā pakkavaṇṇitā; evaṃ puggalepi ariyānaṃ abhikkamanādisadisatā pakkavaṇṇitāti – iminā nayena upamitapuggalesu opammasaṃsandanaṃ veditabbaṃ.
159. 关于芒果的比喻——芒果的成熟有颜色变化，外表或内里分别显现成熟的迹象。比喻中外表成熟的表示成熟，内里成熟的表示内心成熟。类似地，凡夫的对应状态称为芒果尚未成熟，圣者则是内外皆成熟。此比喻用于解说被比拟的人物分类之不同成熟阶段，应据此理解。
§160
160. Kumbhūpamesu – kumbhoti ghaṭo. Tucchoti anto ritto. Pihitoti pidahitvā ṭhapito. Puroti anto puṇṇo. Vivaṭoti vivaritvā ṭhapito. Upamitapuggalesu panettha anto guṇasāravirahito tuccho bāhirasobhanatāya pihito puggalo veditabbo. Sesesupi eseva nayo.
160. 关于罐子的比喻——罐子指盛器，空白则是指内部空虚。捂盖是加盖或密封，满则是充满。开盖则是揭盖。被比喻者是指内部空虚缺乏品质、表面光鲜但实质空洞的人。其他也可由此推知比喻。
§161
161. Udakarahadūpamesu – udakarahado tāva jaṇṇumattepi udake sati paṇṇarasasambhinnavaṇṇattā vā bahalattā vā udakassa apaññāyamānatalo uttāno gambhīrobhāso nāma hoti. Tiporisa catuporisepi pana udake sati acchattā udakassa paññāyamānatalo gambhīro uttānobhāso nāma hoti. Ubhayakāraṇasambhāvato pana itare dve veditabbā. Puggalopi kilesussadabhāvato guṇagambhīratāya ca abhāvato guṇagambhīrānaṃ sadisehi abhikkamādīhi yutto uttāno gambhīrobhāso nāma. Iminā nayena sesāpi veditabbā.
161. 关于水深波涛的比喻——水深波涛指的是水域中因水量饱满或颜色深厚等缘起的水面起伏现象。对四种不同水域形态的辨别说明，诸如羞涩、深厚之波浪之区别。依此比喻，人的烦恼深浅与品质，以及具备诸般内在力量者的暗显状态，皆可理解。由此得知其余部分比喻意义。
§162
162. Balībaddūpamesu – balībaddo tāva yo attano gogaṇaṃ ghaṭṭeti ubbejeti, paragogaṇe pana sorato sukhasīlo hoti – ayaṃ sakagavacaṇḍo no paragavacaṇḍo nāma. Puggalopi attano parisaṃ ghaṭṭento vijjhanto pharusena samudācaranto, paraparisāya pana soraccaṃ nivātavuttitaṃ āpajjanto sakagavacaṇḍo hoti no paragavacaṇḍo nāmāti. Iminā nayena sesāpi veditabbā. Niddesavāre panettha ubbejitā hotīti ghaṭṭetvā vijjhitvā ubbegappattaṃ karoticceva attho.
162. 关于狂暴行为的比喻——狂暴者是指行为暴戾激烈，空话多过实质；而温和者则是品行和善。比喻中描述了好斗者不断制造纷争，对外表现狂傲，对内却是平和的区别。由此用以说明人中不同暴戾行为型态，指出行为模式及其影响。释义中还强调了对攻讦行为的觉知与识别。
§163
163. Āsīvisūpamesu – āsīviso tāva yassa visaṃ āsuṃ āgacchati sīghaṃ pharati; ghoraṃ pana na hoti, cirakālaṃ na pīḷeti – ayaṃ āgataviso no ghoraviso. Sesapadesupi eseva nayo. Puggalavibhājanaṃ pana uttānatthameva.
163. 关于蜂毒的比喻——蜂毒快速传播但不致严重伤害，也不长时间持续伤害。此比喻用来说明不同毒害的性质区别，并指明与可恶危险性的分辨。其余部分也是此理，分类说人之类型以及隐喻意义皆与此相通。
§164
164.Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsitā hotītiādīsu ananuviccāti atulayitvā, apariggaṇhitvā. Apariyogāhetvāti paññāya guṇe anogāhetvā.
第164条“不经仔细推敲且无相应理由就谈论丑陋的面貌”之类，这里的“不经仔细推敲”是指不对比、不衡量、不详察；“无相应理由”是指不凭智慧作为根据。
§166
166.Bhūtaṃ tacchanti vijjamānato bhūtaṃ, aviparītato tacchaṃ. Kālenāti yuttapayuttakālena. Tatra kālaññū hotīti yamidaṃ kālenāti vuttaṃ. Tatra yo puggalo kālaññū hoti, kālaṃ jānāti, tassa pañhassa veyyākaraṇatthāya ‘‘imasmiṃ kāle pucchitenāpi mayā na kathetabbā, imasmiṃ kāle kathetabbā’’ti – ayaṃ kālena bhaṇati nāma. Upekkhako viharatīti majjhattabhūtāya upekkhāya ṭhito hutvā viharati. Sesaṃ sabbattha uttānatthameva.
第166条“现存即现在存在的事物”是指当下正确存在的法。“非相反即正确”指不是错误的存在；“时间”指合适连属的时间段。其中“时间智者”即能知时之人，谓其对时机了知；“时问分说”是为解决“此时是否该问、此时是否该答”的疑难问题，是对时的言说。 “处于正念的中道行者”是指保持中正平和的正念而住，具有遍其余处的监督警觉作用。
§167
167. Uṭṭhānaphalūpajīvītiādīsu – yo uṭṭhānavīriyeneva divasaṃ vītināmetvā tassa nissandaphalamattaṃ kiñcideva labhitvā jīvikaṃ kappeti, taṃ pana uṭṭhānaṃ āgamma kiñci puññaphalaṃ na paṭilabhati, taṃ sandhāya yassa puggalassa uṭṭhahatotiādi vuttaṃ. Tatūpari devāti tato upari brahmakāyikādayo devā. Tesañhi uṭṭhānavīriyena kiccaṃ nāma natthi. Puññaphalameva upajīvanti. Puññavato cāti idaṃ puññavante khattiyabrāhmaṇādayo ceva bhummadeve ādiṃ katvā nimmānaratipariyosāne deve ca sandhāya vuttaṃ. Sabbepi hete vāyāmaphalañceva puññaphalañca anubhavanti. Nerayikā pana neva uṭṭhānena ājīvaṃ uppādetuṃ sakkonti, nāpi nesaṃ puññaphalena koci ājīvo uppajjati.
第167条“以起身精进谋生”的人，若只是依赖平时努力而获得少许支持过活，却未获福德果报，称其努力未得善果。所谓天人以上的诸天即梵天等存在，他们没有努力，唯有福德果报得以维生。仗赖福德的贵族、婆罗门等，历世世代已造福德，如此生活享受。由此缘故，诸位皆感受缘起及其努力与福德果报，唯地狱众生无法靠努力生活，亦无福德果得其生计。
§168
168. Tamādīsu – ‘‘nīce kule paccājāto’’tiādikena tamena yuttoti tamo. Kāyaduccaritādīhi puna nirayatamūpagamanato tamaparāyaṇo. Nesādakuleti migaluddakādīnaṃ kule. Venakuleti vilīvakārakule. Rathakārakuleti cammakārakule. Pukkusakuleti pupphachaḍḍakakule. Kasiravuttiketi dukkhavuttike. Dubbaṇṇoti paṃsupisācako viya jhāmakhāṇuvaṇṇo. Duddasikoti vijātamātuyāpi amanāpadassano. Okoṭimakoti lakuṇḍako. Kāṇoti ekakkhikāṇo vā ubhayakkhikāṇo vā. Kuṇīti ekahatthakuṇī vā ubhayahatthakuṇī vā. Khañjoti ekapādakhañjo vā ubhayapādakhañjo vā. Pakkhahatoti hatapakkho pīṭhasappī. Padīpeyyassāti telakapallakādino padīpūpakaraṇassa. Evaṃ puggalo tamo hoti tamaparāyaṇoti ettha eko puggalo bahiddhā ālokaṃ adisvā mātukucchismiññeva kālaṃ katvā apāyesu nibbattanto sakalepi kappe saṃsarati. Sopi tamo tamaparāyaṇova. So pana kuhakapuggalo bhaveyya. Kuhakassa hi evarūpā nibbatti hotīti vuttaṃ.
第168条“由此种种见低贱族姓出生”及“堕恶趣”者，称为黑暗（tamo）者。由身恶行等习性导引，致堕地狱黑暗境。此处列举低族姓如鼷鼠族、鹞鸟族、车夫族、花撒者族等名。黑色名为丑陋之异色，如苍黑毛发的恶鬼面貌，有未识自母者、无礼者、糙皮者、独眼独臂跛足者、失翼者、油灯灯芯者等比喻。如此一人见无光明，暗黑为其归宿；其轮回不息遍诸劫数。此谓黑暗堕落之人，若作假则生死流转称为伪人。
Ettha ca nīce kule paccājāto hoti caṇḍālakule vātiādīhi āgamanavipatti ceva pubbuppannapaccayavipatti ca dassitā. Daliddetiādīhi pavattipaccayavipatti. Kasiravuttiketiādīhi ājīvupāyavipatti. Dubbaṇṇotiādīhi rūpavipatti. Bahvābādhotiādīhi dukkhakāraṇasamāyogo. Na lābhītiādīhi sukhakāraṇavipatti ceva upabhogavipatti ca. Kāyena duccaritantiādīhi tamaparāyaṇabhāvassa kāraṇasamāyogo. Kāyassa bhedātiādīhi samparāyikatamūpagamo. Sukkapakkho vuttapaṭipakkhanayena veditabbo.
此处又说“由低族姓出生”与盗贼胡人族出生，是亲族关系破乱、来往障碍的表现；以贫穷等导致贫病乃至毁誉摧折，众多痛苦集合称为黑暗；没有利益称为痛苦之因及苦受；以身体恶行等缘起，造就黑暗堕落之状态；骨骼分解等乃最凶恶之堕落应验，称为妖魔下等众。以端正对立可辨正邪状态。
Apicettha tividhāya kulasampattiyā paccājātiādikena jotinā yuttato joti, ālokabhūtoti vuttaṃ hoti. Kāyasucaritādīhi pana saggūpapattijotibhāvūpagamanato jotiparāyaṇo. Khattiyamahāsālakule vātiādīsu khattiyamahāsālāti khattiyā mahāsārā mahāsārappattā khattiyā. Yesañhi khattiyānaṃ heṭṭhimantena koṭisataṃ nidhānagataṃ hoti, tayo kahāpaṇakumbhā vaḷañjanatthāya gehamajjhe rāsiṃ katvā ṭhapitā honti, te khattiyamahāsālā nāma. Yesaṃ brāhmaṇānaṃ asītikoṭidhanaṃ nihitaṃ hoti, diyaḍḍho kahāpaṇakumbho vaḷañjanatthāya gehamajjhe rāsiṃ katvā ṭhapito hoti, te brāhmaṇamahāsālā nāma. Yesaṃ gahapatīnaṃ cattālīsakoṭidhanaṃ nihitaṃ hoti, kahāpaṇakumbho vaḷañjatthāya gehamajjhe rāsiṃ katvā ṭhapito hoti, te gahapatimahāsālā nāma. Tesaṃ kuleti attho. Aḍḍheti issare. Nidhānagatadhanassa mahantatāya mahaddhane. Suvaṇṇarajatabhājanādīnaṃ upabhogabhaṇḍānaṃ mahantatāya mahābhoge. Nidhānagatassa jātarūparajatassa pahūtatāya pahūtajātarūparajate. Vittūpakaraṇassa tuṭṭhikaraṇassa pahūtatāya pahūtavittūpakaraṇe. Godhanādīnañca sattavidhadhaññānañca pahūtatāya pahūtadhanadhaññe. Abhirūpoti sundararūpo. Dassanīyoti aññaṃ kammaṃ pahāya divasampi passitabbayutto. Pāsādikoti dassaneneva cittapasādāvaho. Paramāyāti uttamāya. Vaṇṇapokkharatāyāti pokkharavaṇṇatāya. Pokkharaṃ vuccati sarīraṃ. Tassa vaṇṇasampattiyāti attho. Samannāgatoti upeto.
又说“由三种种族富贵出生”，名为光明，亦称天族光明。由身体善行等因缘，通达天上光明状态。所谓贵族大的宅院称为大宽阔屋，大户王族之家，其财产以大量金、银、黄金、宝物存放为名。婆罗门大量财富汇聚也称大房；世间有四十万千万财产积存者称之为富家殿堂。这些是各族之大型别业。大财富即财富聚合广大神通，如黄金宝物、牲畜、粮食等充足无缺。具饰者谓之美丽;可见者谓之宜观，令心怡悦。最高者谓至尊，拥有显赫色彩。身具此等品性称具足。
§169
169. Oṇatoṇatādīsu – diṭṭhadhammikāya vā samparāyikāya vā sampattiyā virahito oṇato. Nīco, lāmakoti attho. Tabbipakkhato uṇṇato. Ucco, uggatoti attho. Sesamettha tamādīsu vuttanayeneva veditabbaṃ. Apica – oṇatoṇatoti idāni nīco, āyatimpi nīcova bhavissati. Oṇatuṇṇatoti idāni nīco, āyatiṃ ucco bhavissati. Uṇṇatoṇatoti idāni ucco, āyatiṃ nīco bhavissati. Uṇṇatuṇṇatoti idāni ucco, āyatimpi uccova bhavissatīti.
169. 关于“低、高”等说——对所见教法及其因缘功德的分别，谓低者远离功德，意即卑下、低微；本方则谓高者兴盛、崇高；极高者则谓超越。其余类似用语亦当以此种释义理解。例如“低高”，当前意为低，但将来亦必定低下；“低高扬”，当前为低，未来将高；“高低”，当前为高，将来为低；“高高扬”，当前为高，未来亦将高升。此义理在此说义中当知晓。
§170
170. Rukkhūpamesu – rukkho tāva pheggusāraparivāroti vanajeṭṭhakarukkho sayaṃ pheggu hoti , parivārarukkhā panassa sārā honti. Iminā nayena sesā veditabbā. Puggalesu pana sīlasāravirahato pheggutā, sīlācārasamannāgamena ca sāratā veditabbā.
170. 关于“树木等比喻”——树木是由树干及枝叶组成，如森林中主树为正干，而周围树木乃其本质的陪衬。同理，在众生中，若无品行本质的支撑，则只显枝叶无实质。本质即是品行的核心与精华，故可由此类比来洞察。
§171
171. Rūpappamāṇādīsu – sampattiyuttaṃ rūpaṃ pamāṇaṃ karotīti rūpappamāṇo. Tattha pasādaṃ janetīti rūpappasanno. Kittisaddabhūtaṃ ghosaṃ pamāṇaṃ karotīti ghosappamāṇo. Ārohaṃ vātiādīsu pana – ārohanti uccattanaṃ. Pariṇāhanti kisathūlabhāvāpagataṃ parikkhepasampattiṃ. Saṇṭhānanti aṅgapaccaṅgānaṃ dīgharassavaṭṭatādiyuttaṭṭhānesu tathābhāvaṃ. Pāripūrinti yathāvuttappakārānaṃ anūnataṃ, lakkhaṇaparipuṇṇabhāvaṃ vā. Paravaṇṇanāyāti parehi parammukhā nicchāritāya guṇavaṇṇanāya. Parathomanāyāti parehi thutivasena gāthādiupanibandhanena vuttāya thomanāya. Parapasaṃsanāyāti parehi sammukhā vuttāya pasaṃsāya. Paravaṇṇahārikāyāti paramparathutivasena parehi pavattitāya vaṇṇaharaṇāya.
171. 关于“形量等说”——谓具备功德的色相乃为形量。色相和睦清净者为色相明净。含有名声威仪的为声相。以向上升腾为升起，以由粗重堕落至虚空之称转变。身体各部从长短、圆阔的结合与区别称为结构。圆满即依其性质的完备与标记显现。对它者的描述为由他人口中颂誉的赞扬；贬低为诋毁呵斥；赞叹为面前赞美；讥嘲为别人间持续嘲讽的夺誉。
§172
172.Cīvaralūkhanti cīvarassa dubbaṇṇādibhāvena lūkhataṃ. Pattalūkhanti bhājanassa vaṇṇasaṇṭhānavatthūhi lūkhataṃ. Senāsanalūkhanti nāṭakādisampattivirahena senāsanassa lūkhataṃ. Vividhanti acelakādibhāvena anekappakāraṃ. Dukkarakārikanti sarīratāpanaṃ.
172. 关于“衣污”——谓衣物因污秽颜色变暗为污（污秽）；因食物色泽留下色渍为污；因住处不净、戏剧聚会等繁杂无有清净而污；名种种污秽。因身体之苦热所致为艰难之事。
Aparo nayo – imesu hi catūsu puggalesu rūpe pamāṇaṃ gahetvā pasanno rūpappamāṇo nāma. Rūpappasannoti tasseva atthavacanaṃ. Ghose pamāṇaṃ gahetvā pasanno ghosappamāṇo nāma. Cīvaralūkhapattalūkhesu pamāṇaṃ gahetvā pasanno lūkhappamāṇo nāma. Dhamme pamāṇaṃ gahetvā pasanno dhammappamāṇo nāma. Itarāni tesaṃyeva atthavacanāni. Sabbasatte ca tayo koṭṭhāse katvā dve koṭṭhāsā rūpappamāṇā, eko na rūpappamāṇo. Pañca koṭṭhāse katvā cattāro koṭṭhāsā ghosappamāṇā, eko na ghosappamāṇo. Dasa koṭṭhāse katvā nava koṭṭhāsā lūkhappamāṇā, eko na lūkhappamāṇo. Satasahassaṃ koṭṭhāse katvā pana eko koṭṭhāsova dhammappamāṇo, sesā na dhammappamāṇā. Evamayaṃ catuppamāṇo lokasannivāso.
关于上述四者——在这四种人中，能以色相为量而端正其色者为色相明净；端正其名声者为声相明净；以衣食污秽为量端正者为污秽明净；以品行德行为量端正者为法明净。其余词义亦同理。整体来说，将一切众生划分为三万六千分界，分成二个单位得为色相明净单位，不合二单位则非色相明净；分五单位得四单位为声相明净单位，不合五单位则非声相明净；分十单位得九单位为污秽明净单位，不合十单位则非污秽明净；分十万单位得一单位为法明净单位，其他则非法明净。由此构成四种明净，是世间所处。
Etasmiṃ catuppamāṇe lokasannivāse buddhesu appasannā mandā, pasannāva bahukā. Rūpappamāṇassa hi buddharūpato uttari pasādāvahaṃ rūpaṃ nāma natthi. Ghosappamāṇassa buddhānaṃ kittighosato uttari pasādāvaho ghoso nāma natthi. Lūkhappamāṇassa kāsikāni vatthāni mahārahāni kañcanabhājanāni tiṇṇaṃ utūnaṃ anucchavike sabbasampattiyutte pāsādavare pahāya paṃsukūlacīvaraselamayapattarukkhamūlādisenāsanasevino buddhassa bhagavato lūkhato uttari pasādāvahaṃ aññaṃ lūkhaṃ nāma natthi. Dhammappamāṇassa sadevake loke asādhāraṇasīlādiguṇassa tathāgatassa sīlādiguṇato uttari pasādāvaho añño sīlādiguṇo nāma natthi. Iti bhagavā imaṃ catuppamāṇikaṃ lokasannivāsaṃ muṭṭhinā gahetvā viya ṭhitoti.
在这四种明净的世间存在之中，佛陀中色相明净稍逊，声相明净之佛还未有过上乘清净之声，污秽明净的佛身无有其次，而以法德明净的佛是最高清净者。即世尊——此四种世间存在，以其净显如释脱之姿，安住不动矣。
§173
173. Attahitāya paṭipannādīsu – sīlasampannoti sīlena sampanno samannāgato. Samādhisampannotiādīsupi eseva nayo. Ettha ca sīlaṃ lokiyalokuttaraṃ kathitaṃ. Tathā samādhipaññā ca. Vimutti arahattaphalavimuttiyeva. Ñāṇadassanaṃ ekūnavīsatividhaṃ paccavekkhaṇañāṇaṃ. No parantiādīsu – parapuggalaṃ ‘‘tayāpi sīlasampannena bhavituṃ vaṭṭatī’’ti vatvā yathā sīlaṃ samādiyati, evaṃ na samādapeti, na gaṇhāpeti. Eseva nayo sabbattha. Etesu pana catūsu paṭhamo vakkalittherasadiso hoti. Dutiyo upanandasakyaputtasadiso . Tatiyo sāriputtamoggallānattherasadiso. Catuttho devadattasadisoti veditabbo.
第173条。“行于自利者”等中，‘具戒德’意为‘具足以戒为德、具御护之义’。‘具定德’等亦同理。此处戒分为世俗戒与出世戒。定与慧亦如是。解脱即阿拉汉果及解脱果。智见共分十九类，称‘检察慧’。于‘初等’以后，不进一步。谓他人须‘以此具戒德而为人’，故教戒法时，自身不以此为定，也不摄纳他心。此理普遍适用。此四法中，第一条犹如长老释义，第二如阿难侄释义，第三如沙利子与摩诃迦耶长老释义，第四则应知为迭瓦达德释义。
§174
174. Attantapādīsu – attānaṃ tapati dukkhāpetīti attantapo. Attano paritāpanānuyogaṃ attaparitāpanānuyogaṃ. Acelakoti niccelo, naggo. Muttācāroti visaṭṭhācāro. Uccārakammādīsu lokiyakulaputtācārena virahito ṭhitakova uccāraṃ karoti, passāvaṃ karoti, khādati, bhuñjati ca. Hatthāpalekhanoti hatthe piṇḍamhi niṭṭhite jivhāya hatthaṃ apalekhati. Uccāraṃ vā katvā hatthasmiññeva daṇḍakasaññī hutvā hatthena apalekhatīti dasseti. Te kira daṇḍakaṃ sattoti paññapenti. Tasmā tesaṃ paṭipadaṃ pūrento evaṃ karoti. Bhikkhāgahaṇatthaṃ ‘ehi bhaddante’ti vutto, na etīti naehibhaddantiko. Tena hi ‘tiṭṭha bhaddante’ti vuttopi na tiṭṭhatīti natiṭṭhabhaddantiko. Tadubhayampi hetaṃ titthiyā ‘‘etassa vacanaṃ kataṃ bhavissatī’’ti na karonti. Abhihaṭanti puretaraṃ gahetvā āhaṭaṃ bhikkhaṃ. Uddissakatanti ‘‘imaṃ tumhe uddissa kata’’nti evaṃ ārocitabhikkhaṃ. Na nimantananti ‘‘asukaṃ nāma kulaṃ vā vīthiṃ vā gāmaṃ vā paviseyyāthā’’ti evaṃ nimantitabhikkhampi na sādiyati, na gaṇhāti.
第174条。“具足量者”等中，‘自焚’谓自己炽热受苦。‘自悔’即个人哀伤、反省自责。‘不着‘为无著、无覆盖；‘裸露‘为无遮蔽。‘清净行为‘指最净行为。‘发声等‘因脱离世间比库子孙生活，态似站立发声、呼吸、食饮。‘手抹舌‘指将放置于手心食物之舌头抹去。亦有言用手画杖迹，是手变为杖之象征。此外，行乞时呼喊“请来善人”，非“不来”之意，故非不善。又对“站住善人”言，还站立，非放弃站立。有此二端，故此外道谓“此语必出此处”，却不为之。‘殴打‘谓取前乞者而击之。‘特别目的‘谓“专为此事而说”，言亦如此批评比库。‘不迎请‘谓不请进“不安之家、街道、村庄”等人，故谓此比库不喜、不摄纳。
Nakumbhimukhāti kumbhito uddharitvā diyyamānaṃ bhikkhaṃ na gaṇhāti. Na kaḷopimukhāti kaḷopīti ukkhali, pacchi vā. Tatopi na gaṇhāti. Kasmā? Kumbhī kaḷopiyo kaṭacchunā pahāraṃ labhantīti. Na eḷakamantaranti ummāraṃ antaraṃ katvā diyyamānaṃ na gaṇhāti. Kasmā? Ayaṃ maṃ nissāya antarakaraṇaṃ labhatīti. Daṇḍamusalesupi eseva nayo. Dvinnanti dvīsu bhuñjamānesu ekasmiṃ uṭṭhāya dente na gaṇhati. Kasmā? Kabaḷantarāyo hotīti. Na gabbhiniyātiādīsu pana gabbhiniyā kucchiyaṃ dārako kilamati. Pāyantiyā dārakassa khīrantarāyo hoti. Purisantaragatāya ratiantarāyo hotīti na gaṇhāti na saṅkittīsūti saṅkittetvā katabhattesu. Dubbhikkhasamaye kira acelakasāvakā acelakānaṃ atthāya tato tato taṇḍulādīni samādapetvā bhattaṃ pacanti, ukkaṭṭhācelako tato na paṭiggaṇhāti. Na yattha sāti yattha sunakho ‘piṇḍaṃ labhissāmī’ti upaṭṭhito hoti, tattha tassa adatvā āhaṭaṃ na gaṇhāti. Kasmā? Etassa piṇḍantarāyo hotīti.
‘不迎请食‘谓见壶口盛食物不接纳。‘不迎请糠‘谓不理有糠有谷物。何以故？因壶口、糠糠等会被击打。‘不迎请粪便‘谓粪便中有障碍，故不纳食。‘忌惮孕妇等‘谓孕妇臂中护子，哺乳儿童受牵绊，故对比库示现障碍，故不纳。‘饥乏时’具无着弟子等为同伴，各自取稻谷煮食，断除聚合之事。而当有人侍立以图乞食，反而弃食，不接纳。何以？为此食物为乞食之障碍。
Saṇḍasaṇḍacārinīti samūhasamūhacārinī. Sace hi acelakaṃ disvā ‘imassa bhikkhaṃ dassāmā’ti mānussakā bhattagehaṃ pavisanti, tesu ca pavisantesu kaḷopimukhādīsu nilīnā makkhikā uppatitvā saṇḍasaṇḍā caranti, tato āhaṭaṃ bhikkhaṃ na gaṇhāti. Kasmā? Maṃ nissāya makkhikānaṃ gocarantarāyo jātoti. Thusodakanti sabbasassasambhārehi kataṃ sovīrakaṃ. Ettha ca surāpānameva sāvajjaṃ. Ayaṃ pana etasmimpi sāvajjasaññī. Ekāgārikoti yo ekasmiṃyeva gehe bhikkhaṃ labhitvā nivattati. Ekālopikoti yo ekeneva ālopena yāpeti. Dvāgārikādīsupi eseva nayo. Ekissāpi dattiyāti ekāya dattiyā. Datti nāma ekā khuddakapāti hoti, yattha aggabhikkhaṃ pakkhipitvā ṭhapenti.
‘群居者行为‘谓集体行动者。若对无着弟子起意“给他乞食”，人入食处，虫蚁藏于壶口等处乱作，故不接纳彼乞食。何以故？以虫蚁聚居为障碍。‘清凉水‘谓由一切漏尽净水所舀之凉水。饮酒属不净，此处亦被视作不净。一人在一家得食即归，谓‘一居者’。‘一群者‘谓仅靠一箩饭生活。类似二群等亦然。‘一日、半月之说‘谓饭食周期。一餐饭谓“掺饭“，掺饭与麻瘩等为饭器。‘瓜等‘谓以痂皮等制成之器皿用以盛食。‘吹槌‘谓打米具。‘弃乙处乃使用‘谓取弃地置食。‘汤饭者‘谓饮汤及干粮之合称。‘果食者‘谓常食水果者。
Ekāhikanti ekadivasantarikaṃ. Aḍḍhamāsikanti aḍḍhamāsantarikaṃ. Pariyāyabhattabhojananti vārabhattabhojanaṃ. Ekāhavārena dvīhavārena sattāhavārena aḍḍhamāsavārenāti – evaṃ divasavārena ābhatabhattabhojanaṃ. Sākabhakkhoti allasākabhakkho. Sāmākabhakkhoti sāmākataṇḍulabhakkho. Nīvārādīsu – nīvārā nāma tāva araññe sayaṃ jātā vīhijāti. Daddulanti cammakārehi cammaṃ vilikhitvā chaḍḍitakasaṭaṃ. Haṭaṃ vuccati silesopi, sevālopi kaṇikārādirukkhaniyyāsopi. Kaṇanti kuṇḍakaṃ. Ācāmoti bhattaukkhalikāya laggo jhāmodano. Taṃ chaḍḍitaṭṭhāne gahetvā khādati. ‘‘Odanakañjiya’’ntipi vadanti. Piññākādayo pākaṭā eva. Pavattaphalabhojīti patitaphalabhojī.
‘枯枝者‘谓枯干枝条。‘木皮者‘谓树皮。‘小棍者‘谓小枝条。‘饭钵杖者‘谓饭杖。‘颠瓮等名‘谓各类杯陶器之谓。此中名示例有‘毛珞毗’即诸纤维织成品。‘毛钵者‘谓竹叶编织之饭具。‘簸箕者‘谓米筛。‘饭勺者‘谓取饭者之器。‘芦席者‘谓芦席垫具。‘巴连者‘谓厨房用木枝。‘竹棒者‘谓筷。‘大粒米者‘谓荞麦类稻谷。其余诸名，皆为日用器物称呼。
Sāṇānīti sāṇavākacelāni. Masāṇānīti missakacelāni. Chavadussānīti matasarīrato chaḍḍitavatthāni. Erakatiṇādīni vā ganthetvā katanivāsanāni. Paṃsukūlānīti pathaviyaṃ chaḍḍitanantakāni. Tirīṭānīti rukkhattacavatthāni. Ajinanti ajinamigacammaṃ. Ajinakkhipanti tadeva majjhe phālitaṃ. Sakhurakantipi vadanti. Kusacīranti kusatiṇāni ganthetvā katacīrakaṃ. Vākacīraphalakacīresupi eseva nayo. Kesakambalanti manussakesehi katakambalaṃ. Yaṃ sandhāya vuttaṃ – ‘‘seyyathāpi, bhikkhave, yāni kānici tantāvutānaṃ vatthānaṃ kesakambalo tesaṃ patikuṭṭho akkhāyatī’’ti (a. ni. 3.138). Vāḷakambalanti assavāḷādīhi katakambalaṃ. Ulūkapakkhanti ulūkapattāni ganthetvā katanivāsanaṃ. Ubbhaṭṭhakoti uddhaṃ ṭhitako.
‘利刃等者‘谓各类刀斧器械。‘骨器等者‘谓用骨制器皿。‘毒药棒者‘谓毒药棒。‘棍棒等者‘谓击打用械。‘毛剃等者‘谓剃头剪刀等理发用具。‘法衣等者‘谓人制服袈裟。‘沙石者‘谓沙石之类。‘树林者‘谓树木林地。‘兽类等者‘谓家禽家畜。‘虫蚁类者‘谓各类昆虫。‘器具称谓‘皆为日常用具名字。‘披垫者‘谓坐垫。‘高者‘谓高起者。
Ukkuṭikappadhānamanuyuttoti ukkuṭikavīriyaṃ anuyutto. Gacchantopi ukkuṭikova hutvā uppatitvā uppatitvā gacchati. Kaṇṭakāpassayikoti ayakaṇṭake vā pakatikaṇṭake vā bhūmiyaṃ koṭṭetvā tattha cammaṃ attharitvā ṭhānacaṅkamādīni karoti. Seyyanti sayantopi tattheva seyyaṃ kappeti. Sāyaṃ tatiyamassāti sāyatatiyakaṃ. ‘‘Pāto, majjhanhike, sāyanti divasassa tikkhattuṃ pāpaṃ pavāhessāmī’’ti udakorohanānuyogaṃ anuyutto viharati.
所谓依附荆棘，就是依附荆棘般的精进。即使行进，亦如荆棘般不断生长，生长后继续前行。所谓刺刃割草，谓于不净荆棘或落叶荆棘上，践踏地面，剥离其皮，作踏地步行等动作。所谓卧处，即坐卧于其地。所谓傍晚三月，是指傍晚时分。“下午、中午、傍晚三时，当将恶业彻底除尽”因此，修习者随顺此努力，礼敬而行。
§175
175. Paraṃ tapatīti parantapo. Paresaṃ paritāpanānuyogaṃ paraparitāpanānuyogaṃ. Orabbhikādīsu – urabbhā vuccanti eḷakā. Urabbhe hanatīti orabbhiko. Sūkarikādīsupi – eseva nayo. Luddoti dāruṇo kakkhaḷo. Macchaghātakoti macchabandho kevaṭṭo. Bandhanāgārikoti bandhanāgāragopako. Kurūrakammantāti dāruṇakammantā.
一七五、“极热”即极为炽烈之火。谓为他人所苦恼、他人所忧伤之事的痛苦与操劳。歌利、乌拉巴等都是地域名称。乌拉巴指把猪赶走的地方。猪和尚猪一类的野兽，生性凶猛坚硬。鱼类杀手则是指杀鱼的网师。管理束缚的乡绅是田地守护者。酷烈的劳作则是指严酷的劳役。
§176
176.Muddhāvasittoti khattiyābhisekena muddhani abhisitto. Puratthimena nagarassāti nagarato puratthimadisāya. Sandhāgāranti yaññasālaṃ . Kharājinaṃ nivāsetvāti sakhuraṃ ajinacammaṃ nivāsetvā. Sappitelenāti sappinā ca telena ca. Ṭhapetvā hi sappiṃ avaseso yo koci sneho telanti vuccati. Kaṇḍuvamānoti nakhānaṃ chinnattā kaṇḍuvitabbakāle tena kaṇḍuvamāno. Anantarahitāyāti asanthatāya. Sarūpavacchāyāti sadisavacchāya. Sace gāvī setā hoti, vacchopi setakova sace kabarā vā, rattā vā, vacchopi tādisovāti – evaṃ sarūpavacchāya. So evamāhāti so rājā evaṃ vadeti. Vacchatarāti taruṇavacchakabhāvaṃ atikkantā balavavacchā. Vacchatarīsupi eseva nayo. Barihisatthāyāti parikkhepakaraṇatthāya ceva yaññabhūmiyaṃ attharaṇatthāya ca.
一七六、“泥垢亲近”指王族加冕时被涂抹泥土的仪式。所谓东方城，指城池东侧地区。祭祀之所则是献祭的大厅。阻止缴纳税赋乃是指债主与土地所有者强迫征税。所谓油膏，就是以油脂涂抹的行为。涂抹油脂后剩余之油，即通称为“油脂”。割指甲时若被割伤，指手指或足指受割，谓被割时称为“割伤”。“不相离”指没有分离、连接不断。相似事物则称为“相似牛犊”。如果牛是白色，犊也应当是白色；若是杂色犊或红色犊，也视为相似——这称为“相似的犊”。“如此说”，意谓国王如此宣说。所谓“偏年轻之犊”，是指已成年却如幼犊般还未完全成熟者。这里的“偏年轻犊”的说法亦同。“巴利沙师”，是指出于商业考察及祭祀之地等目的而活动者。
§177
177.Diṭṭheva dhammeti imasmiṃyeva attabhāve. Nicchātoti chātaṃ vuccati taṇhā, sā assa natthīti nicchāto. Sabbakilesānaṃ nibbutattā nibbuto. Anto tāpanakilesānaṃ abhāvā sītalo jātoti sītībhūto. Jhānamaggaphalanibbānasukhāni paṭisaṃvedetīti sukhappaṭisaṃvedī. Brahmabhūtena attanāti seṭṭhabhūtena attanā.
一七七、所谓“正见”，即在此本体中。所谓“消除”指渴爱，意谓该消除者不存在，即消除之意。诸恶染皆已灭尽，谓已断尽。恶染之终止即烦恼消除，称为冷静生成。修习禅定之道、禅定之果、涅槃之乐，谓能体悟其乐。以梵天之身观照自己，即以最尊贵之身自观。
Imaṃ pana puggalaṃ buddhuppādato paṭṭhāya dassetuṃ – idha tathāgatotiādimāha. Tattha tathāgatoti aṭṭhahi kāraṇehi bhagavā tathāgato – tathā āgatoti tathāgato, tathā gatoti tathāgato, tathalakkhaṇaṃ āgatoti tathāgato, tathadhamme yāthāvato abhisambuddhoti tathāgato, tathadassitāya tathāgato, tathāvāditāya tathāgato, tathākāritāya tathāgato, abhibhavanaṭṭhena tathāgatoti. Arahaṃ sammāsambuddhotiādīni visuddhimagge vitthāritāneva. Taṃ dhammanti taṃ vuttappakārasampadaṃ dhammaṃ. Suṇāti gahapati vāti kasmā paṭhamaṃ gahapatiṃ niddisati? Nihatamānattā ussannattā ca. Yebhuyyena hi khattiyakulato pabbajitā jātiṃ nissāya mānaṃ karonti. Brāhmaṇakulā pabbajitā mante nissāya mānaṃ karonti. Hīnajaccakulā pabbajitā attano vijātitāya patiṭṭhātuṃ na sakkonti. Gahapatidārakā pana kacchehi sedaṃ muñcantehi piṭṭhiyā loṇaṃ pupphamānāya bhūmiṃ kasitvā tādisassa mānassa abhāvato nihatamānadappā honti. Te pabbajitvā mānaṃ vā dappaṃ vā akatvā yathābalaṃ buddhavacanaṃ uggahetvā vipassanāya kammaṃ karontā sakkonti arahatte patiṭṭhātuṃ. Itarehi ca kulehi nikkhamitvā pabbajitā nāma na bahukā, gahapatikāva bahukā. Iti nihatamānattā ussannattā ca paṭhamaṃ gahapatiṃ niddisatīti.
今将此人由佛陀出世缘起观示其身，称谓“如来”等。此处“如来”依八端解释说：即其谓世尊者，是以“如来”称呼；如是降临，故曰“如来”；因乃如实来至，故曰“如来”；依其具足之相，曰“如来”；如实证悟如法，曰“如来”；为得见法而称，曰“如来”；如实说法者，曰“如来”；以其无上德力压众生，曰“如来”。阿拉汉、正觉等词义亦详述于净道经中。此“法”者，谓已说之教法具足具备。所谓“住户者”，何以初次称“住户”呢？是因为王族出家者，依其出身家世起大傲慢；婆罗门出家者依其家种起慢；贱姓出家者因不能立于自家族中，故生自尊。住户之家儿女虽有孩童嬉戏，放生携带食盐与花草，行于地面并无自负之心，称为谦和不傲慢。彼等出家后，若不生傲慢或生轻慢，仍能依佛教法修行，得成阿拉汉而立身。其他家族出家者甚少，住户出家者众多。故云其先傲慢又轻慢，初次称“住户”。
Aññatarasmiṃ vāti itaresaṃ vā kulānaṃ aññatarasmiṃ. Paccājātoti patijāto. Tathāgate saddhaṃ paṭilabhatīti parisuddhaṃ dhammaṃ sutvā dhammassāmimhi tathāgate ‘‘sammāsambuddho vata so bhagavā’’ti saddhaṃ paṭilabhati. Iti paṭisañcikkhatīti evaṃ paccavekkhati. Sambādho gharāvāsoti sacepi saṭṭhihatthe ghare yojanasatantarepi vā dve jāyampatikā vasanti, tathāpi nesaṃ sakiñcanasapalibodhaṭṭhena gharāvāso sambādhoyeva. Rajopathoti rāgarajādīnaṃ uṭṭhānaṭṭhānanti mahāaṭṭhakathāyaṃ vuttaṃ. Āgamanapathotipi vattuṃ vaṭṭati. Alagganaṭṭhena abbhokāso viyāti abbhokāso. Pabbajito hi kūṭāgāraratanapāsāde ca devavimānādīsu ca supihitadvāravātapānesu paṭicchannesu vasantopi neva laggati, na sajjati, na bajjhati. Tena vuttaṃ – ‘‘abbhokāso pabbajjā’’ti.
谓在他族中，其余家属之一支。所谓“生出”，是指诞生。于如来处得信解，谓闻正法净法后，于佛陀处得生信。所谓“反观”，即反复检视。所谓“连接家屋”，即便屋内有六十六、七十家住户，居处虽远相隔数由旬，然因亲族之间理解和谐，视为住处相连。所谓“欲道之起”，指欲望根本如怒恨火起之处，依大注疏云。来路之地亦如是。所谓“密闭所在”，即指屋门严密关闭得无风入。出家者虽住于巢穴、宝阁、天宫等隐秘之所，亦无法与俗住处相连，不得亲近、不得联络、不得通话。故曰“空隙即为出家”。
Apica – sambādho gharāvāso kusalakiriyāya okāsābhāvato. Rajopatho asaṃvutasaṅkāraṭṭhānaṃ viya rajānaṃ kilesarajānaṃ sannipātaṭṭhānato. Abbhokāso pabbajjā kusalakiriyāya yathāsukhaṃ okāsasambhāvato. Nayidaṃ sukaraṃ…pe… pabbajeyyanti ettha ayaṃ saṅkhepakathā – yadetaṃ sikkhattayabrahmacariyaṃ ekampi divasaṃ akhaṇḍaṃ katvā carimakacittaṃ pāpetabbatāya ekantaparipuṇṇaṃ. Ekadivasampi ca kilesamalena amalinaṃ katvā carimakacittaṃ pāpetabbatāya ekantaparisuddhaṃ. Saṅkhalikhitaṃ likhitasaṅkhasadisaṃ dhotasaṅkhasappaṭibhāgaṃ caritabbaṃ. Idaṃ na sukaraṃ agāraṃ ajjhāvasatā agāramajjhe vasantena ekantaparipuṇṇaṃ…pe… carituṃ – ‘‘yaṃnūnāhaṃ kese ca massuñca ohāretvā kasāyarasapītatāya kāsāyāni brahmacariyaṃ carantānaṃ anucchavikāni vatthāni acchādetvā paridahitvā agārasmā nikkhamitvā anagāriyaṃ pabbajeyya’’nti. Ettha ca yasmā agārassa hitaṃ kasivāṇijjādikammaṃ ‘‘agāriya’’nti vuccati, tañca pabbajjāya natthi, tasmā pabbajjā ‘‘anagāriya’’nti ñātabbā. Taṃ anagāriyaṃ. Pabbajeyyanti paṭipajjeyyaṃ. Appaṃ vāti sahassato heṭṭhā bhogakkhandho appo nāma hoti, sahassato paṭṭhāya mahā. Abandhanaṭṭhena ñātiyeva ñātiparivaṭṭo. Sopi vīsatiyā heṭṭhā appo hoti, vīsatiyā paṭṭhāya mahā.
此外，居住于住家之中，因为有善行的空隙而得以适宜。污秽之路非具整治的行为基础，正如污秽之垢诸烦恼积聚之处。出家则有更广阔的空间，为了善行而随意获得的空隙。这并非易事……（略）……出家者于此，这是总结之语——若此修习具戒清净的出家行者，日日不断一整天，心意专注不散，内心专满圆足。即使一日，也应洗净污垢，心意专注圆满至清净无人染污。应当遵循规约，如洗净手巾一样清理行为。此并非易事，尤其是那些住家居住者，住于家中时亦应心意专满圆具……（略）……方如“今我若弃除发毛及汗垢，以药水浸润，盖衣裳时，披覆破坏，出离宅所，入无家出家行者行列”，因为所谓出家之利，是指离开家业及诸如稻米商贸之类营生之人而称作“无家”，而无此故便无出家，故出家者称作“无家”。此即无家者。若欲出家，须应当出家。少者若虽有一千，财产却少，水亦赀名为水，若有千倍之规模，则为大水。水池缺少结合成亲族连带。此亦有二十以下是少水，二十以上则是大水。
§178
178.Bhikkhūnaṃ sikkhāsājīvasamāpannoti yā bhikkhūnaṃ adhisīlasaṅkhātā sikkhā, tañca. Yattha cete saha jīvanti, ekajīvikā sabhāgavuttino honti, taṃ bhagavatā paññattasikkhāpadasaṅkhātaṃ sājīvañca. Tattha sikkhanabhāvena samāpannoti bhikkhūnaṃ sikkhāsājīvasamāpanno. Samāpannoti sikkhaṃ paripūrento sājīvañca avītikkamanto hutvā tadubhayaṃ upagatoti attho. Pāṇātipātaṃ pahāyātiādīsu pāṇātipātādikathā heṭṭhā vitthāritā eva. Pahāyāti imaṃ pāṇātipātacetanāsaṅkhātaṃ dussīlyaṃ pajahitvā. Paṭivirato hotīti pahīnakālato paṭṭhāya tato dussīlyato orato viratova hoti. Nihitadaṇḍo nihitasatthoti parūpaghātatthāya daṇḍaṃ vā satthaṃ vā ādāya avattanato nikkhittadaṇḍo ceva nikkhittasattho cāti attho. Ettha ca ṭhapetvā daṇḍaṃ, sabbampi avasesaṃ upakaraṇaṃ sattānaṃ vināsanabhāvato ‘sattha’nti veditabbaṃ. Yaṃ pana bhikkhū kattaradaṇḍaṃ vā dantakaṭṭhavāsiṃ vā pipphalikaṃ vā gahetvā vicaranti, na taṃ parūpaghātatthāya. Tasmā nihitadaṇḍā nihitasatthātveva saṅkhaṃ gacchanti. Lajjīti pāpajigucchanalakkhaṇāya lajjāya samannāgato. Dayāpannoti dayaṃ mettacittataṃ āpanno. Sabbapāṇabhūtahitānukampīti sabbe pāṇabhūte hitena anukampako. Tāya dayāpannatāya sabbesaṃ pāṇabhūtānaṃ hitacittakoti attho. Viharatīti iriyati, pāleti.
178.所谓比库们的约定生活修习，是指以戒律为基础的规规范范生活；此外，彼此同住的人，彼此共同生活一切共有的东西，这是世尊所设定的戒律与生活制度。于此戒律修学之中，称为比库们的约定生活修习。完成此修学，即是修戒圆满、正行不失，二者具足的意思。关于弃除杀生等行为的条例，在下文中有详尽说明。所谓弃除杀生，是指断除以杀生为意图的不善之心。守禁者是指于毁弃后以此为念，护戒不堕，是除去恶习的坚固持守。所谓置下杖与坐椅，是指出于防止他人侵害而携带土棒或利器，但若伤害他人者即为伤人，故称置杖坐椅。若比库持有锄头、牙棒、胡椒则不因意图他害而作伤害行为，因此不同于伤人。以此故，置杖坐椅只有于持罚守戒或防卫正义时允许。所谓羞耻，是指以恶习丑恶为特征所生的羞愧心。所谓慈悲，是具慈善友爱之心。所谓毕竟关爱众生，是指一切众生都具幸福慈悲之心。以此慈悲，心生一切众生利益之意。所谓居住，是指安住，生活、为道。
Dinnameva ādiyatīti dinnādāyī. Cittenapi dinnameva paṭikaṅkhatīti dinnapāṭikaṅkhī. Thenetīti theno. Na thenena athenena. Athenattāyeva sucibhūtena. Attanāti attabhāvena. Athenaṃ sucibhūtaṃ attabhāvaṃ katvā viharatīti vuttaṃ hoti.
“今日所得”意指领取所得。心意亦称为当天所期望之所得。Theneti为theno之义。非然者非指thenena，是指仅以净洁为本质。Attanāti，则是以自我本质为主。以清净的自我本质而安住，此即所谓安住的含义。
Abrahmacariyanti aseṭṭhacariyaṃ. Brahmaṃ seṭṭhaṃ ācāraṃ caratīti brahmacārī. Ārācārīti abrahmacariyato dūracārī. Methunāti rāgapariyuṭṭhānavasena sadisattā methunakāti laddhavohārehi paṭisevitabbato methunāti saṅkhaṃ gatā asaddhammā. Gāmadhammāti gāmavāsīnaṃ dhammā.
不出家者，谓不善行者。出家者即是实践至善行为的行者，称为出家行者。违逆出家戒律者，谓为违逆者。“Methuna”指因欲爱而生欲，众生以夫妻相往来，因而称之，“methuna”归类于不正法。不正法即违犯乡村风俗习惯之义。
Saccaṃ vadatīti saccavādī. Saccena saccaṃ sandahati ghaṭetīti saccasandho. Na antarantarā musā vadatīti attho. Yo hi puriso kadāci musā vadati, kadāci saccaṃ, tassa musāvādena antaritattā saccaṃ saccena na ghaṭīyati, tasmā na so saccasandho. Ayaṃ pana na tādiso. Jīvitahetupi musā avatvā saccena saccaṃ sandahatiyevāti saccasandho. Thetoti thiro, thirakathoti attho. Eko hi puggalo haliddirāgo viya, thusarāsimhi nikhātakhāṇuko viya, assapiṭṭhe ṭhapitakumbhaṇḍamiva ca, na thirakatho hoti. Eko pāsāṇalekhā viya, indakhīlo viya ca thirakatho hoti. Asinā sīse chindantepi dve kathā na katheti. Ayaṃ vuccati theto. Paccayikoti pattiyāyitabbako, saddhāyikoti attho. Ekacco hi puggalo na paccayiko hoti. ‘Idaṃ kena vuttaṃ? Asukenā’ti vutte ‘mā tassa vacanaṃ saddahathā’ti vattabbataṃ āpajjati. Eko paccayiko hoti. ‘Idaṃ kena vuttaṃ? Asukenā’ti vutte ‘yadi tena vuttaṃ, idameva pamāṇaṃ, idāni upaparikkhitabbaṃ natthi, evameva ida’nti vattabbataṃ āpajjati. Ayaṃ vuccati paccayiko. Avisaṃvādako lokassāti tāya saccavāditāya lokaṃ na visaṃvādetīti attho.
言真实者，称为真实讲话者。亲合真实而造就真实，就是诚信。非中间虚妄之语，是此义也。若人时而妄语，时而真实，他的妄语并不破坏其除虚妄之诚信，故不称为诚信者。此人不如是者。以生死为由弃虚妄，依真实造作，此即诚信所显之义。Theto意指坚定不移之意，无摇摆不定。人中有如坚硬黄姜根，有如干旱山地的深井口，有如砌稳的坛坫，这三者不能摇动其态，谓之坚定；又例如在石壁，犀牛角之坚韧，谓之坚定者。用铁斧斩头也不能语出两言，此谓坚定。Paccayiko意为应当依止者，信仰者之义。有些人并非依赖者。有人问“谁说的？”答曰“不如愿者”，得出“不可轻信其语”的态度。唯有一人是依止者曰“若如是语，则当以此量度，无须怀疑”，此即依止者。所谓不纷争世间，是指以诚信造就的社会和睦不争。
Imesaṃbhedāyāti yesaṃ ito sutvāti vuttānaṃ santike sutaṃ, tesaṃ bhedāya. Bhinnānaṃ vā sandhātāti dvinnaṃ mittānaṃ vā samānupajjhāyakādīnaṃ vā kenacideva kāraṇena bhinnānaṃ ekamekaṃ upasaṅkamitvā – ‘tumhākaṃ īdise kule jātānaṃ, evaṃ bahussutānaṃ idaṃ na yutta’ntiādīni vatvā sandhānaṃ kattā. Anuppadātāti sandhānānuppadātā. Dve jane samagge disvā – ‘tumhākaṃ evarūpe kule jātānaṃ, evarūpehi guṇehi samannāgatānaṃ anucchavikameta’ntiādīni vatvā daḷhīkammaṃ kattāti attho. Samaggo ārāmo assāti samaggārāmo. Yattha samaggā natthi, tattha vasitumpi na icchatīti attho. Samaggarāmotipi pāḷi. Ayameva attho. Samaggaratoti samaggesu rato. Te pahāya aññatra gantumpi na icchatīti attho. Samagge disvāpi sutvāpi nandatīti samagganandī. Samaggakaraṇiṃ vācaṃ bhāsitāti yā vācā satte samaggeyeva karoti, taṃ sāmaggīguṇaparidīpakameva vācaṃ bhāsati, na itaranti.
所谓诸分歧，是诸法因闻于此处而在彼处有所异说。因二人或朋友或同来照顾者，因某因缘，各自往近，彼此相谑“尔等此类家族出生，学业精通，诸多明白，今则非宜”诸如此类说语，由此发生分歧。无解者谓不能和解者。二人同心视之谓同心观。谓尔等如这等家族出世，得诸多善法具足而不背违矣，彼此同心所起，共同所乐，若失共心，不愿居处之意。这即同心趣乐处。虽见同心亦闻同心，即谓同心乐。能说诠释合心之语者，谓能开示合心善法之语，不作他论。
Kālena vadatīti kālavādī. Vattabbayuttakālaṃ sallakkhetvā vadatīti attho. Bhūtaṃ tathaṃ tacchaṃ sabhāvameva vadatīti bhūtavādī. Diṭṭhadhammikasamparāyikatthasannissitameva katvā vadatīti atthavādī. Navalokuttaradhammasannissitaṃ katvā vadatīti dhammavādī. Saṃvaravinayapahānavinayasannissitaṃ katvā vadatīti vinayavādī. Nidhānaṃ vuccati ṭhapanokāso. Nidhānamassa atthīti nidhānavatī. Hadaye nidhātabbayuttakaṃ vācaṃ bhāsitāti attho. Kālenāti evarūpiṃ bhāsamānopi ca ‘‘ahaṃ nidhānavatiṃ vācaṃ bhāsissāmī’’ti na akālena bhāsati. Yuttakālaṃ pana sallakkhetvāva bhāsatīti attho. Sāpadesanti saupamaṃ, sakāraṇanti attho. Pariyantavatinti paricchedaṃ dassetvā. Yathāssā paricchedo paññāyati, evaṃ bhāsatīti attho. Atthasaṃhitanti anekehipi nayehi vibhajantena pariyādātuṃ asakkuṇeyyatāya atthasampannaṃ bhāsati. Yaṃ vā so atthavādī atthaṃ vadati, tena atthena saṃhitattā atthasaṃhitaṃ vācaṃ bhāsati. Na aññaṃ nikkhipitvā aññaṃ bhāsatīti vuttaṃ hoti.
「按时间而言」者，谓时间论者。此言指明适合出言之时，谓计定所适当时刻而发言也。「已成事实」者，谓所言真实存在且合于本性者，即称已成事实论者。又「依于既见法类别与集结对象而说」者，即依于已见之法及其所归类别而阐述义理者，谓为义理论者。复有「依于新出世间法而说」者，专依佛所示之新法而讲话者，谓法论者。又「依于戒律出离戒律而说」者，谓依戒律及戒律出离处为依据而诉说者，谓戒论者。所谓「根本」意指立足之处。所谓「根本所在」即根本之意。谓依于心中所立语句而言。所谓按时发言，指虽有此言，尚未到应说之时，非不合时地发言。所谓「适时」者，即限定特定时刻而言之也。所谓「适当时刻」者，谓为喻、缘故、分割等种种指示之意，如同分割被认识，亦如是言论。所谓义合者，谓由于无法用单一连续语句表达之故，乃多种转折语句相连而阐述之言辞也。此言者，即义理论者，谓以意义为内容，言说有条理之语句。非舍弃一义而言他义者，此是规定也。
§179
179.Bījagāmabhūtagāmasamārambhāti mūlabījaṃ, khandhabījaṃ, phaḷubījaṃ, aggabījaṃ bījabījanti pañcavidhassa bījagāmassa ceva yassa kassaci nīlatiṇarukkhādikassa bhūtagāmassa ca samārambhā. Chedanabhedanapacanādibhāvena vikopanā paṭiviratoti attho. Ekabhattikoti pātarāsabhattaṃ, sāyamāsabhattanti dve bhattāni. Tesu pātarāsabhattaṃ antomajjhanhikena paricchinnaṃ. Itaraṃ majjhanhikato uddhaṃ antoaruṇena. Tasmā antomajjhanhike dasakkhattuṃ bhuñjamānopi ekabhattikova hoti. Taṃ sandhāya vuttaṃ – ekabhattikoti. Rattiyā bhojanaṃ ratti, tato uparatoti rattūparato. Atikkante majjhanhike yāva sūriyasatthaṅgamanā bhojanaṃ vikālabhojanaṃ nāma, tato viratattā virato vikālabhojanā. Sāsanassa ananulomattā visūkaṃ paṭāṇībhūtaṃ dassananti visūkadassanaṃ. Attanā naccananaccāpanādivasena naccā ca gītā ca vāditā ca antamaso mayūranaccanāpanādivasenapi pavattānaṃ naccādīnaṃ visūkabhūtā dassanā cāti naccagītavāditavisūkadassanā. Naccādīni hi attanā payojetuṃ vā parehi payojāpetuṃ vā yuttāni passituṃ vā neva bhikkhūnaṃ na bhikkhunīnaṃ vaṭṭanti. Mālādīsu – mālāti yaṃkiñci pupphaṃ. Gandhanti yaṃkiñci gandhajātaṃ. Vilepananti chavirāgakaraṇaṃ. Tattha piḷandhanto dhāreti nāma. Ūnaṭṭhānaṃ pūrento maṇḍeti nāma. Gandhavasena chavirāgavasena ca sādiyanto vibhūseti nāma. Ṭhānaṃ vuccati kāraṇaṃ. Tasmā yāya dussīlyacetanāya tāni mālādhāraṇādīni mahājano karoti, tato paṭiviratoti attho. Uccāsayanaṃ vuccati pamāṇātikkantaṃ. Mahāsayanaṃ akappiyasanthataṃ, tato paṭiviratoti attho. Jātarūpanti suvaṇṇaṃ. Rajatanti kahāpaṇo, lohamāsako, jatumāsako, dārumāsakoti ye vohāraṃ gacchanti. Tassa ubhayassāpi paṭiggahaṇā paṭivirato, neva naṃ uggaṇhāti, na uggaṇhāpeti, na upanikkhittaṃ sādiyatīti attho.
「种子村、实体村、果实村、总部村」谓根种、堆积种、结果种及第一种与五种之种子村的起始。所谓某些蓝铁树等实体村的开始。谓由于割断、破裂、腐烂等因缘，令其不再发芽之意。所谓「一粒饭」者，即由草碳制成之饭；「两粒饭」谓两种饭。在其中，草碳饭被中棒斜切，一部分在中间斜上部，另一部分在边缘斜下部。即使中棒饭分割为十晚来食，其犹如一粒饭。由此说者谓一粒饭也。夜食谓夜晚时分进食，之后为夜静。所谓越过中棒，指至太阳下山时之间进食，此称夜静食。非戒律相反者，谓被视为已废弃之器皿与破瓮所呈现的破坏景象。所谓舞蹈歌唱之破坏景象，喻以舞蹈歌唱之类，虽自身不妙，然因其非比库比库尼所能兼顾，到底呈破坏现象。所谓花环等者，谓由诸花组成之花环。香气者，谓由花生出之香味。涂抹者，谓制造痴爱的行为。所谓「涂抹」者，谓涂布并保持之意。空地者，谓用香水装饰之处。由此，大众以此为恶意意图而戴花环等，故称为戒律相反。
Āmakadhaññapaṭiggahaṇāti sālivīhiyavagodhumakaṅguvarakakudrūsakasaṅkhātassa sattavidhassāpi āmakadhaññassa paṭiggahaṇā. Na kevalañca etesaṃ paṭiggahaṇameva, āmasanampi bhikkhūnaṃ na vaṭṭatiyeva. Āmakamaṃsapaṭiggahaṇāti ettha aññatra odissa anuññātā āmakamacchamaṃsānaṃ paṭiggahaṇameva bhikkhūnaṃ na vaṭṭati, no āmasanaṃ. Itthikumārikapaṭiggahaṇāti ettha itthīti purisantaragatā. Itarā kumārikā nāma. Tāsaṃ paṭiggahaṇampi āmasanampi akappiyameva. Dāsidāsapaṭiggahaṇāti ettha dāsidāsavaseneva tesaṃ paṭiggahaṇaṃ na vaṭṭati. ‘Kappiyakārakaṃ dammi’, ‘ārāmikaṃ dammī’ti evaṃ vutte pana vaṭṭati. Ajeḷakādīsupi khettavatthupariyosānesu kappiyākappiyanayo vinayavasena upaparikkhitabbo. Tattha khettaṃ nāma yasmiṃ pubbaṇṇaṃ ruhati. Vatthu nāma yasmiṃ aparaṇṇaṃ ruhati. Yattha vā ubhayampi ruhati taṃ khettaṃ. Tadatthāya akatabhūmibhāgo vatthu. Khettavatthusīsena cettha vāpitaḷākādīnipi saṅgahitāneva.
所谓铜谷米掷收受，指各种由稻、麦、谷子、黍米、黄米等七种谷物称作铜谷米之收受。此收受不仅单是收取谷物，也包含比库收受下等谷物不适之事例。所谓肉类收受，专指水中鱼肉收受，即比库不应收取之事物，而非所有肉类。所谓纯女收受，指针对女性而言。其他女性称为非纯女。其收受及纯女收受均属戒律不净。所谓奴婢收受，指不许收受奴婢及其事物。虽有「给予适当者」与「给予园中者」之区别，但均属戒律应防范。田地名目，应以早晨、下午及同时耕种分明区分。所谓田地者，谓日中耕作地。田归为地块类别中，此合于戒律规定。
Dūteyyaṃ vuccati dūtakammaṃ. Gihīnaṃ pahitaṃ paṇṇaṃ vā sāsanaṃ vā gahetvā tattha tattha gamanaṃ . Pahīṇagamanaṃ vuccati paragharaṃ pesitassa khuddakagamanaṃ. Anuyogo nāma tadubhayakaraṇaṃ. Tasmā dūteyyapahīṇagamanānaṃ anugoti evamettha attho daṭṭhabbo. Kayavikkayāti kayā ca vikkayā ca. Tulākūṭādīsu – kūṭanti vañcanaṃ. Tattha tulākūṭaṃ nāma rūpakūṭaṃ, aṅgakūṭaṃ gahaṇakūṭaṃ, paṭicchannakūṭanti catubbidhaṃ hoti. Tattha rūpakūṭaṃ nāma dve tulā samarūpā katvā gaṇhanto mahatiyā gaṇhāti, dadanto khuddikāya deti. Aṅgakūṭaṃ nāma gaṇhanto pacchābhāge hatthena tulaṃ akkamati, dadanto pubbabhāge. Gahaṇakūṭaṃ nāma gaṇhanto mūle rajjuṃ gaṇhāti, dadanto agge. Paṭicchannakūṭaṃ nāma tulaṃ susiraṃ katvā anto ayacuṇṇaṃ pakkhipitvā gaṇhanto taṃ pacchābhāge karoti, dadanto aggabhāge.
所谓使者，谓使者任务。指居士所赠铜钱或布及三藏书等，至其处来往。所谓小来访，谓临时的短程访问。所谓往来，指双方往还之事。由此，「受使者的短期访问往来」成一体之义，须明了。所谓身体变化，指身与变化之义。所谓秤堆等中，所谓秤堆即计量的欺诈。其包括四种秤堆：形秤堆、肢秤堆、把秤堆、遮秤堆。所谓形秤堆，指为称量矛杖形似之秤，给予大致称量后分给小份。所谓肢秤堆，指一手持秤后部，另一手持秤前部，取赠时称之。所谓把秤堆，指称量时握住秤底绳索，分给尖端。所谓遮秤堆，遮盖秤后在内长度不足部分置秤盘，称量后置于最前端，分给最上端之义也。
Kaṃso vuccati suvaṇṇapāti. Tāya vañcanaṃ kaṃsakūṭaṃ. Kathaṃ? Ekaṃ suvaṇṇapātiṃ katvā aññā dve tisso lohapātiyo suvaṇṇavaṇṇā karonti, tato janapadaṃ gantvā kiñcideva aḍḍhakulaṃ pavisitvā suvaṇṇabhājanāni kiṇathā’ti vatvā agghe pucchite samagghataraṃ dātukāmā honti. Tato tehi ‘kathaṃ imesaṃ suvaṇṇabhāvo jānitabbo’ti vutte ‘vīmaṃsitvā gaṇhathā’ti suvaṇṇapātiṃ pāsāṇe ghaṃsitvā sabbapātiyo datvā gacchanti.
所谓铜器，指黄金器皿。其称作铜器堆。何以故？以一件黄金器具与其他两三件铁制器皿构成铜器堆。有时往至村庄，至某牢房所在，买取黄金器皿，并向首长请愿，待其承认。然后对其说“如何识别人间金银状态”，答曰“冶炼后铸成铜器皿”，遂将铜器皿交给首领后离去也。
Mānakūṭaṃ nāma hadayabhedasikhābhedarajjubhedavasena tividhaṃ hoti. Tattha hadayabhedo sappitelādiminanakāle labbhati. Tāni hi gaṇhanto heṭṭhā chiddena mānena ‘saṇikaṃ āsiñcā’ti vatvā antobhājane bahuṃ paggharāpetvā gaṇhāti. Dadanto chiddaṃ pidhāya sīghaṃ pūretvā deti. Sikhābhedo tilataṇḍulādiminanakāle labbhati. Tāni hi gaṇhanto saṇikaṃ sikhaṃ ussāpetvā gaṇhāti. Dadanto vegena pūretvā sikhaṃ chindanto deti. Rajjubhedo khettavatthuminanakāle labbhati. Lañjaṃ alabhantā hi khettaṃ amahantampi mahantaṃ katvā minanti.
所谓量秤堆，以心脏劈开、秤头分割、绳秤断裂等为别，分三种。心脏劈开，在猪肝等处时可取。取时，从下面由切口处取出，称为“尚未清洗”。称取时说“此份计量完毕”，于断口处将大量分装，予以分给。称取时，将断口封闭，迅速填满，予以分送。秤头分割，取于小米、芸苔等处。取时秤头稍加加热，称取时，迅速截断秤头后分送。绳秤断裂，取于田地物件上。若据土瓦拾得一片土，那块地即为田地。拾得一片地，同时拾得至少两块，则该处为田地。由此无交地概念，均归入地块。田地、堤坝等已合于此令。
Ukkoṭanādīsu – ukkoṭananti assāmike sāmike kātuṃ lañjaggahaṇaṃ. Vañcananti tehi tehi upāyehi paresaṃ vañcanaṃ. Tatridamekaṃ vatthu – eko kira luddako migañca migapotakañca gahetvā āgacchati. Tameko dhutto – ‘‘kiṃ bho migo agghati, kiṃ migapotako’’ti āha. ‘‘Migo dve kahāpaṇe, migapotako eka’’nti ca vutte kahāpaṇaṃ datvā migapotakaṃ gahetvā thokaṃ gantvā nivatto , ‘‘na me bho migapotakena attho, migaṃ me dehī’’ti āha. Tena hi ‘‘dve kahāpaṇe dehī’’ti. So āha – ‘‘nanu te, bho, mayā paṭhamaṃ eko kahāpaṇo dinno’’ti? ‘‘Āma dinno’’ti. Idampi migapotakaṃ gaṇha, evaṃ so ca kahāpaṇo ayañca kahāpaṇagghaṇako migapotakoti dve kahāpaṇā bhavissantīti. So ‘‘kāraṇaṃ vadatī’’ti sallakkhetvā migapotakaṃ gahetvā migaṃ adāsīti.
关于责难等，责难谓在当面指责别人，乃是破坏其威严。欺骗谓以种种手段对他人行欺诈。在此举一例，一小孩带着猎犬和猎狗去回。此猎狗邪狷，问曰：‘何故犬行进？何为猎狗？’答曰：‘犬有二，只给猎狗一。’言罢，交出一钱，携猎狗离去，复曰：‘我与猎狗无益，唯有犬为我所有。’故此谓：‘有二钱所得。’言者云：‘你先赐一钱乎？’答曰：‘是也，赐矣。’于是接过猎狗，彼以言辞巧妙诡辩成二钱得也。此谓说辞之因由，标示为狡诈狐假虎威。
Nikatīti yogavasena vā māyāvasena vā apāmaṅgaṃ pāmaṅganti, amaṇiṃ maṇīti, asuvaṇṇaṃ suvaṇṇanti katvā patirūpakena vañcanaṃ. Sāciyogoti kuṭilayogo. Etesaṃyeva ukkoṭanādīnametaṃ nāmaṃ. Tasmā ukkoṭanasāciyogo vañcanasāciyogo nikatisāciyogoti evamettha attho daṭṭhabbo. Keci aññaṃ dassetvā aññassa parivattanaṃ ‘sāciyogo’ti vadanti. Taṃ pana vañcaneneva saṅgahitaṃ.
邻近者，乃指以妙术或幻术欺诈他人，谓以假称真，用伪装饰真相，是为欺骗。曲合谬合即不正当结合，谓暗藏狡诈之合谋。正因为上文所说责难之类，统称为责难合谋欺骗合谋。故当此，应解为谎言合谋、欺骗合谋、紧附合谋等义。尚有见异言他变者称“合谋”，但此处特指欺骗之合谋。
Chedanādīsu – chedananti hatthacchedanādi. Vadhoti māraṇaṃ. Bandhoti rajjubandhanādīhi bandhanaṃ. Viparāmosoti himaviparāmoso, gumbaviparāmosoti duvidho. Yañhi himapātasamaye himena paṭicchannā hutvā maggappaṭipannaṃ janaṃ musanti, ayaṃ himaviparāmoso. Yaṃ gumbādīhi paṭicchannā musanti, ayaṃ gumbaviparāmoso. Ālopo vuccati gāmanigamādīnaṃ vilopakaraṇaṃ. Sahasākāroti sāhasikakiriyā. Gehaṃ pavisitvā manussānaṃ ure satthaṃ ṭhapetvā icchitabhaṇḍaggahaṇaṃ. Evametasmā chedana…pe… sahasākārā paṭivirato hoti.
割断等，割断即用手斩断等。杀死乃指致死。捆绑乃以绳索等缚缚之。违抗，谓有两种互相抵触：一为冰雪阻碍，二为被覆盖阻碍。裂隙生于冰雪掉落之时，遮盖道路者谓冰雪之阻碍；被树木等遮盖者谓树枝阻碍。丧失，谓戒断乡村市场等物。豪壮力行，谓勇猛之行为。入屋设立保障，欲行行藏都获得保护。故此割断等亦有豪壮力行者无法妨碍之义。
§180
180.So santuṭṭho hotīti so catūsu paccayesu dvādasavidhena itarītarapaccayasantosena samannāgato hoti. Kāyaparihārikenāti kāyaṃ pariharaṇamattakena. Kucchiparihārikenāti kucchipariharaṇamattakena. Samādāyeva pakkamatīti aṭṭhavidhaṃ bhikkhu parikkhāramattakaṃ sabbaṃ gahetvāva kāyapaṭibaddhaṃ katvāva gacchati. ‘‘Mama vihāro pariveṇaṃ upaṭṭhāko’’ti saṅgo vā baddho vā na hoti. So jiyā muttasaro viya yūthā pakkanto, mattahatthī viya icchiticchitaṃ senāsanaṃ vanasaṇḍaṃ rukkhamūlaṃ vanapatthaṃ pabbhāraṃ paribhuñjanto ekova tiṭṭhati, ekova nisīdati. Sabbiriyāpathesu ekova adutiyo.
180.彼者满足者，谓在四因缘中十二种不同因缘上具足彼此满足。身体戒护者，仅守护身体不外少许。腰带戒护者，仅守护腰部绳带等。起行乃八种比库执身行，承持诸具情况，身体庄严后而行。谓云：‘吾之住处有护持者’，不论结束或有串联，皆无妨碍。如战斗已决，群马狂奔，凡如象群，欲意所在，营帐、营垒、树根、森林之垠，彼均独行，或立或坐，所有勇猛于种种努力中独第一。
‘‘Cātuddiso appaṭigho ca hoti,
‘四方无敌且温厚，
Santussamāno itarītarena;
皆已满足彼此；'
Parissayānaṃ sahitā achambhī,
因缘聚集且无惧，
Eko care khaggavisāṇakappo’’ti. (su. ni. 42);
独自行动如钩爪甲匠。
Evaṃ vaṇṇitaṃ khaggavisāṇakappataṃ āpajjati.
如是描绘钩爪甲匠的状况发生。
Idāni tamatthaṃ upamāya sādhento, ‘‘seyyathāpī’’tiādimāha. Tattha pakkhī sakuṇoti pakkhayutto sakuṇo. Ḍetīti uppatati. Ayaṃ panettha saṅkhepattho – sakuṇo nāma ‘‘asukasmiṃ padese rukkho paripakkaphalo’’ti ñatvā nānādisāhi āgantvā nakhapakkhatuṇḍādīhi tassa phalāni vijjhantā vidhunantā khādanti. ‘‘Idaṃ ajjatanāya, idaṃ svātanāya bhavissatī’’ti tesaṃ na hoti. Phale pana khīṇe neva rukkhassa ārakkhaṃ ṭhapenti, na tattha pattaṃ vā nakhaṃ vā tuṇḍaṃ vā ṭhapenti. Atha kho tasmiṃ rukkhe anapekkho hutvā yo yaṃ disābhāgaṃ icchati, so tena sapattabhārova uppatitvā gacchati. Evameva ayaṃ bhikkhu nissaṅgo nirapekkhoyeva pakkamati, tena vuttaṃ samādāyeva pakkamatīti. Ariyenāti niddosena. Ajjhattanti sake attabhāve. Anavajjasukhanti niddosasukhaṃ.
现在为了方便作比喻，说明谓之“譬如”等语。此中“pakkhī”为有翼者，即有翼鸟。“ḍetī”表示产生。这里之意为总结说——所谓有翼鸟，是指“在不适宜之处树上成熟果实”，知道此义后，鸟飞来飞去，用爪翼嘴等刺破果实，啄食而取。此果实不会成为其所有，也不会成为其自有之物。当果实被啄食后，树木无所保护，叶、爪、嘴均未留下。然后在此树上，无所依赖者，随意向各方所欲，负重而行。如是，比库离群孤立，无所执着地行走，由是谓之安住般行。圣者谓之防护戒行。所谓“阿梨耶”为无过之意，“阿吉耶坦提”谓自性，“安缚迦苏康提”为无垢之乐。
§181
181.So cakkhunā rūpaṃ disvāti so iminā ariyena sīlakkhandhena samannāgato bhikkhu cakkhuviññāṇena rūpaṃ passitvāti attho. Sesapadesupi yaṃ vattabbaṃ, taṃ sabbaṃ heṭṭhā vuttameva. Abyāsekasukhanti kilesehi anavasittasukhaṃ. Avikiṇṇasukhantipi vuttaṃ. Indriyasaṃvarasukhañhi diṭṭhādīsu diṭṭhamattādivasena pavattatāya avikiṇṇaṃ hoti.
181.用眼见色，即是谓得具足圣行比库，能以眼识觉知色相。余下分句意应与此相应，上所说者即前文所述。无染之乐谓不被烦恼玷污之乐。无买卖之乐亦同所说。感官节制之乐，因色等所见的适当度而生，因此此乐不受污染。
§182
182.Soabhikkante paṭikkanteti so manacchaṭṭhānaṃ indriyānaṃ saṃvarena samannāgato bhikkhu imesu abhikkantapaṭikkantādīsu sattasu ṭhānesu satisampajaññavasena sampajānakārī hoti. Tattha yaṃ vattabbaṃ siyā, taṃ jhānavibhaṅge vuttameva.
182.因此比库具足六根中意根等的节制，及七处所内的正念正知，能觉知进退异常等行为。其所当做者，应正如禅那品次第所说。
So iminā cātiādinā kiṃ dasseti? Araññavāsassa paccayasampattiṃ dasseti. Yassa hi ime cattāro paccayā natthi , tassa araññavāso na ijjhati, tiracchānagatehi vā vanacarakehi vā saddhiṃ vattabbataṃ āpajjati. Araññe adhivatthā devatā ‘‘kiṃ evarūpassa pāpabhikkhuno araññavāsenā’’ti bheravaṃ saddaṃ sāventi. Hatthehi sīsaṃ paharitvā palāyanākāraṃ karonti . ‘‘Asuko bhikkhu araññaṃ pavisitvā idañcidañca pāpakammaṃ akāsī’’ti ayaso pattharati. Yassa panete cattāro paccayā atthi, tassa araññavāso ijjhati. So hi attano sīlaṃ paccavekkhanto kiñci kāḷakaṃ vā tilakaṃ vā apassanto pītiṃ uppādetvā taṃ khayato vayato sammasanto ariyabhūmiṃ okkamati. Araññe adhivatthā devatā attamanā vaṇṇaṃ bhāsanti. Itissa udake pakkhittatelabindu viya yaso vitthāriko hoti. Vivittantiādīni heṭṭhā vuttatthāneva. So evaṃ samāhite citte…pe… yathākammūpage satte pajānātīti ettake ṭhāne yaṃ vattabbaṃ siyā, taṃ sabbaṃ visuddhimagge vuttameva.
那么，这四因缘的说法是为了说明什么？是说明住于森林者的成就。因为这四种因缘若不存在，森林的居住就不能被期望，住者便会与偷盗野兽等结为同道，彼此纠缠。森林中守护神听见“这般污秽的比库在森林中居住”的恐怖声音，遂用手击打头部，作逃走状，忿然说：“懊恼啊！比库进入森林而作此恶行。”但若这四种因缘存在，森林的居住便可望得成就。此人审视自身戒律，看不见任何污点，因而生起欢喜，随顺消灭衰亡而安乐，入圣趣境界。森林中守护神便自行称赞其德，犹如水中漂浮的油珠般美妙光辉。诸如离群等名词，皆本所说之义。此人心意清净……如彼所述，凡应知之事尽皆如此，皆在清净之道中被如实宣说。
§185
185. Tatiyavijjāya so evaṃ samāhite citteti vipassanāpādakaṃ catutthajjhānacittaṃ veditabbaṃ. Āsavānaṃ khayañāṇāyāti arahattamaggañāṇatthāya. Arahattamaggo hi āsavānaṃ vināsanato āsavānaṃ khayoti vuccati. Tatra cetaṃ ñāṇaṃ tappariyāpannattāti. Cittaṃ abhininnāmetīti vipassanācittaṃ abhinīharati. So idaṃ dukkhanti evamādīsu – ‘‘ettakaṃ dukkhaṃ, na ito bhiyyo’’ti sabbampi dukkhasaccaṃ sarasalakkhaṇappaṭivedhena yathābhūtaṃ pajānāti, paṭivijjhati. Tassa ca dukkhassa nibbattikaṃ taṇhaṃ – ayaṃ dukkhasamudayoti; tadubhayampi yaṃ ṭhānaṃ patvā nirujjhati, taṃ tesaṃ appavattiṃ nibbānaṃ – ayaṃ dukkhanirodhoti; tassa ca sampāpakaṃ ariyamaggaṃ – ayaṃ dukkhanirodhagāminī paṭipadāti sarasalakkhaṇapaṭivedhena yathābhūtaṃ pajānāti, paṭivijjhatīti – evamattho veditabbo.
185. 就第三种智慧而言，心意清净时应当认识作观禅那之第四禅心——观慧心。此为断除烦恼的知识，为通向阿拉汉道的知识。阿拉汉道者，谓断除烦恼，烦恼灭尽之义。此中“知识已充分”的意涵。婉称观慧心为“身心所知之心”。此心于「苦」及其他法中见到“苦虽如此，没有更甚”之相，依苦谛等真谛之明辨，真实而了知，洞察无疑。由此苦生起的渴爱称为苦的集；集灭之处的止息称为苦的灭；通达苦灭所由之圣道称为通向苦灭之行，依如实解苦的三相而生知并摄摄。此为应当认识之义。
Evaṃ sarūpato saccāni dassetvā idāni kilesavasena pariyāyato dassento ime āsavātiādimāha. Tassa evaṃ jānato evaṃpassatoti tassa evaṃ jānantassa evaṃ passantassa saha vipassanāya koṭippattaṃ maggaṃ katheti. Kāmāsavāti kāmāsavato. Vimuccatīti iminā maggakkhaṇaṃ dasseti. Vimuttasminti iminā phalakkhaṇaṃ dasseti. Maggakkhaṇe hi cittaṃ vimuccati, phalakkhaṇe vimuttaṃ hoti. Vimuttasmiṃ vimuttamiti ñāṇanti iminā paccavekkhaṇañāṇaṃ dasseti. Khīṇā jātītiādīhi tassa bhūmiṃ. Tena hi ñāṇena so paccavekkhanto ‘khīṇā jātī’tiādīni pajānāti. Vusitanti vuṭṭhaṃ parivuṭṭhaṃ kataṃ caritaṃ niṭṭhitanti attho. Brahmacariyanti maggabrahmacariyaṃ. Puthujjanakalyāṇakena hi saddhiṃ satta sekkhā brahmacariyavāsaṃ vasanti nāma. Khīṇāsavo vuṭṭhavāso. Tasmā so attano brahmacariyavāsaṃ paccavekkhanto vusitaṃ brahmacariyanti pajānāti. Kataṃ karaṇīyanti catūsu saccesu catūhi maggehi pariññāpahānasacchikiriyābhāvanāvasena soḷasavidhampi kiccaṃ niṭṭhāpitanti attho. Puthujjanakalyāṇakādayo hi taṃ kiccaṃ karonti; khīṇāsavo katakaraṇīyo. Tasmā so attano karaṇīyaṃ paccavekkhanto. ‘‘Kataṃ karaṇīya’’nti pajānāti. Nāparaṃ itthattāyāti ‘‘idāni puna etthabhāvāya evaṃ soḷasakiccabhāvāya kilesakkhayāya vā maggabhāvanākiccaṃ natthī’’ti pajānāti.
由此分别析示诸真理而今则述因烦恼患难而转变者，谓此烦恼等。明知此义之人与实见此义之人，随之开示观慧修道之途。所谓欲烦恼者，所谓欲烦恼者也。所谓解脱者，由此道途而显现。所谓得解脱标志，由此所示。于道途心即得解脱，于果标志时获解脱。如是处之“获得解脱”即智慧的观察知。所谓断生死地位等。由此智慧观照，识得“断生死等”。所谓完成或已毕成就行为。持戒作道行。外行凡夫约共七位同修修持八正道。已断烦恼者乃成清净者。于是自察出家持戒之境，知为完成持戒。此人审度应作之事，诸真理四法四道具足舍离者，能圆满成就十六法的业练习。此乃外行及善人合行；已断烦恼者担作之业。故审度自身当作之行，知之应作。此即“当作何事”之认识。末了则说，现今现处正有此等十六具足之事，无须修学烦恼灭除及道之开发。
§186
186. Sarāgādīsu – appahīnoti vikkhambhanappahānena vā tadaṅgappahānena vā samucchedappahānena vā appahīno.
186. 于贪欲等烦恼中——谓以六通之执弃断转变，或以毗那夜转断，或以截断转断，谓弃断于相续烦恼之灭除。
§187
187.Lābhī hotītiādīsu – lābhīti lābhavā paṭilabhitvā ṭhito. Ajjhattaṃ cetosamathassāti niyakajjhattasaṅkhāte attano citte uppannassa cetosamathassa. Adhipaññādhammavipassanāyāti adhipaññāsaṅkhātāya khandhadhammesu aniccādivasena pavattāya vipassanāya. Rūpasahagatānanti rūpanimittārammaṇānaṃ rūpāvacarasamāpattīnaṃ. Arūpasahagatānanti na rūpanimittārammaṇānaṃ arūpasamāpattīnaṃ. Ettha ca paṭhamo aṭṭhasamāpattilābhī puthujjano. Dutiyo sukkhavipassakaariyasāvako. Tatiyo aṭṭhasamāpattilābhī ariyasāvako. Catuttho lokiyamahājano veditabbo.
187. 关于获利等——谓获利者为获得利益后而立定。所谓内心安稳者，谓自内心中已产生之调伏心。谓依智慧及法的观照，此观为于五蕴法无常等相之转变观。谓蕴色有形者，谓对色之缘起显现及色所涵摄的现象。谓无色无形者，谓非色缘起而成之无色境界。于是首先得益者为凡夫。其次为善修行的初禅比库弟子。第三为圣弟子得益者。第四为世间大众应当认识。
§188
188. Anusotagāmīādīsu – anusotagāmīti vaṭṭasotaṃ anugato, vaṭṭasote nimuggo puthujjano veditabbo. Paṭisotagāmīti paṭisotagamano . Anusotaṃ agantvā paṭisotaṃ gacchantassetaṃ adhivacanaṃ. Pāpañca kammaṃ na karotīti paññattaṃ vītikkamanto na karoti. Sahāpi dukkhena sahāpi domanassenāti kilesapariyuṭṭhāne sati uppannena dukkhadomanassena saddhimpi. Paripuṇṇanti tissannaṃ sikkhānaṃ ekāyapi anūnaṃ. Parisuddhanti nirupakkilesaṃ. Brahmacariyanti seṭṭhacariyaṃ. Iminā vārena sotāpannasakadāgāmino kathitā. Kiṃ pana te rudantā brahmacariyaṃ carantīti? Āma. Kilesarodanena rudantā caranti nāma. Sīlasampanno puthujjanabhikkhupi ettheva saṅgahito.
188. 于顺从等——谓顺从者，谓依流转法而行，依流转法而入，视之为凡夫应知。谓逆流者，谓逆离流转。顺流及逆流皆为教内所用语。制止恶业者，谓止恶而不造。即有智慧之转法者不作恶。与苦苦共受，谓烦恼发作时，受其苦乐之共感。虽然一部分苦、而另一方面也因修习三学，最少修持三次以上练习。趋向清净，谓无染污。修持出家道者，谓修习最佳行法。以上所述即称为初果－须陀洹、斯陀含等阶位。问:“那些唉声叹气地修持出家道者为何如此？”答:“确因烦恼之痛苦而叹息修持也。”于此以善戒之凡夫比库，亦聚集其中。
Ṭhitattoti ṭhitasabhāvo. Anāgāmīti kāmarāgabyāpādehi akampanīyacittatāya ca tamhā lokā anāvattidhammatāya ca ṭhitasabhāvo nāma. Tiṇṇoti taṇhāsotaṃ uttiṇṇo. Pāraṅgatoti nibbānapāraṃ gato. Thale tiṭṭhatīti arahattaphalasamāpattithale tiṭṭhati. Cetovimuttinti phalasamādhiṃ. Paññāvimuttinti phalañāṇaṃ. Ayaṃ vuccatīti ayaṃ khīṇāsavo ‘‘tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo’’ti vuccati. Bāhitapāpatāya hi esa brāhmaṇo nāma.
所谓“立定”，是指具足坚定的本性。所谓“不再来者”，是指在欲、嗔的染污心不动摇，并且在此世界中不再退转的稳固状态。所谓“越过”，是指超越了渴爱之流。所谓“登彼岸”，是指到达涅槃这一彼岸境界。所谓“立于地”，是指在阿拉汉果位的成立之地上安住。所谓“心解脱”，是指获得果位的定境；所谓“慧解脱”，是指获得果证的智慧。这就是说：“断尽所有染污，超越彼岸，在果位稳立的婆罗门”即称之为婆罗门。因其远离外在的恶业故而被称为婆罗门。
§189
189. Appassutādīsu – appakaṃ sutaṃ hotīti navaṅge satthusāsane kiñcideva thokaṃ sutaṃ hoti. Na atthamaññāya, na dhammamaññāya dhammānudhammapaṭipanno hotīti aṭṭhakathañca pāḷiñca jānitvā lokuttaradhammassa anurūpadhammaṃ pubbabhāgapaṭipadaṃ paṭipanno na hoti. Iminā nayena sabbattha attho veditabbo.
189. 在“少闻等”中，所谓“少闻”，是指在九种佛陀教法中只稍稍闻知少许而已。由于无法理解其意义，无法理解其法，因此未能依教依法修行，乃至注疏及巴利文虽知，但未依正法而修习高层次的道理。由此可见，此理应普遍理解为教义内容的有效依据。
§190
190. Samaṇamacalādīsu – samaṇamacaloti samaṇaacalo, makāro padasandhikaro. Niccalasamaṇo, thirasamaṇoti attho . Ayaṃ vuccatīti ayaṃ sotāpanno sāsane mūlajātāya saddhāya patiṭṭhitattā ‘samaṇamacalo’ti vuccati. Sakadāgāmī pana rajjanakilesassa atthitāya samaṇapadumoti vutto. Rattaṭṭho hi idha padumaṭṭho nāmāti vuttaṃ. Anāgāmī kāmarāgasaṅkhātassa rajjanakilesassa natthitāya samaṇapuṇḍarīkoti vutto. Paṇḍaraṭṭho hi idha puṇḍarīkaṭṭho nāmāti vuttaṃ . Khīṇāsavo ca thaddhabhāvakarānaṃ kilesānaṃ abhāvena samaṇesu samaṇasukhumālo nāmāti vutto. Appadukkhaṭṭhenapi cesa samaṇasukhumāloyevāti.
190. 关于“行者不动”等，行者不动即“行者不搅动”，意味着如同死者般静止不动。此意称为行者安定、不动。所谓此名，是指基于流离出家的信心的确立称为“行者不动”。在斯陀含比库中，因离弃色欲之染污称为行者莲花；此处称为“莲花”意谓其如莲花般洁净。离欲比库因断除躁动染污，故在行者中称为“行者细微净者”。即使于极微细之处，也称为此细微净者。
Catukkaniddesavaṇṇanā. · 四法指示解释。
5. Pañcakaniddesavaṇṇanā
5. 五种示现解释
§191
191. Pañcake – tatrāti tesu ‘‘ārabhati ca vippaṭisārī ca hotī’’tiādinā nayena heṭṭhā uddiṭṭhapuggalesu. Yvāyanti yo ayaṃ. Ārabhatīti ettha ārambhasaddo kammakiriyāhiṃsanavīriyavikopanāpattivītikkamesu vattati. Tathā hesa ‘‘yaṃkiñci dukkhaṃ sambhoti, sabbaṃ ārambhapaccayā’’ti (su. ni. 748) kamme āgato. ‘‘Mahāyaññā mahārambhā, na te honti mahapphalā’’ti (a. ni. 4.39) kiriyāyaṃ. ‘‘Samaṇaṃ gotamaṃ uddissa pāṇaṃ ārabhantī’’ti (ma. ni. 2.51-52) hiṃsane. ‘‘Ārabhatha, nikkhamatha, yuñjatha buddhasāsane’’ti (saṃ. ni. 1.185) vīriye. ‘‘Bījagāmabhūtagāmasamārambhā paṭivirato hotī’’ti (dī. ni. 1.10, 194; ma. ni. 1.293) vikopane. ‘‘Ārabhati ca vippaṭisārī ca hotī’’ti (a. ni. 5.142) ayaṃ pana āpattivītikkame āgato. Tasmā āpattivītikkamavasena ārabhati ceva tappaccayā vippaṭisārī ca hotīti ayamettha attho.
191. “五种”是指在下文所提出的几位修行者中，“起始及逆转”等项。所谓“起始”，即指在业行为、伤害、努力和悔过中产生的动机。就如经中所说：“若有苦患产生，一切皆由于起始因”（《增支部经》748）；又如：“大祀祭与大起始，不成大果报”（《增支部》4.39）；又如：“为了尊敬行者果德玛而起意伤害”等示例。此出自违犯和悔过之律仪。由此可知，起始即为业因，是导致业的发生及悔过的不善之根源。
Yathābhūtaṃ nappajānātīti anadhigatattā yathāsabhāvato na jānāti. Yatthassāti yasmiṃ assa, yaṃ ṭhānaṃ patvā etassa puggalassa uppannā pāpakā akusalā dhammā aparisesā nirujjhantīti attho. Kiṃ pana patvā te nirujjhantīti? Arahattamaggaṃ. Phalappattassa pana niruddhā nāma honti. Evaṃ santepi idha maggakiccavasena phalameva vuttanti veditabbaṃ. Ārambhajāti āpattivītikkamasambhavā. Vippaṭisārajāti vippaṭisārato jātā. Pavaḍḍhantīti punappunaṃ uppajjanena vaḍḍhanti. Sādhūti āyācanasādhu. Idaṃ vuttaṃ hoti – yāva aparaddhañca vata āyasmatā, evaṃ santepi mayaṃ āyasmantaṃ yācāma – ‘‘desetabbayuttakassa desanāya, vuṭṭhātabbayuttakassa vuṭṭhānena, āvikātabbayuttakassa āvikiriyāya, ārambhaje āsave pahāya, suddhante ṭhitabhāvapaccavekkhaṇena vippaṭisāraje āsave paṭivinodetvā nīharitvā vipassanācittañceva vipassanāpaññañca bhāvetū’’ti. Amunā pañcamena puggalenāti etena pañcamena khīṇāsavapuggalena. Samasamo bhavissatīti lokuttaraguṇehi samabhāveneva samo bhavissatīti evaṃ khīṇāsavena ovaditabboti attho.
所谓“如实不知”即指未达成见地、尚未如其本性了解。所谓“若处”，即在某处，因果循环而生起的恶劣不善法将必然灭尽之意。何以言之？乃因已获阿拉汉道故，但果证虽已具足，然果报得灭之理尚存。即使如此，因修行之业以持续习气之业为业果，故应知此理。起始乃因违犯生，逆转因悔过而生。所谓“增长”，即指对烦恼反复产生而增多。所谓“善哉”，为恳请之语。此语义为“即使至今尚有诸失，但吾等恳请尊者开示当讲之法，令我等从起始弃除烦恼、正观正智，以斩除烦恼、净心、作智慧修习。”以此五位人合称断尽染污之圣者。且其均具同等超世之资质，故为断尽染污者应当劝导之意。
Ārabhati na vippaṭisārī hotīti āpattiṃ āpajjati. Taṃ pana desetuṃ sabhāgapuggalaṃ pariyesati. Tasmā na vippaṭisārī hoti. Aṅguttaraṭṭhakathāyaṃ pana ‘‘vuṭṭhitattā na vippaṭisārī hotī’’ti vuttaṃ. Na ārabhati vippaṭisārī hotīti āpattiṃ nāpajjati, vinayapaññattiyaṃ pana akovidattā anāpattiyaṃ āpattisaññī hutvā vippaṭisārī hoti. Aṅguttaraṭṭhakathāyaṃ pana ‘‘sakiṃ āpattiṃ āpajjitvā tato vuṭṭhāya pacchā kiñcāpi nāpajjati, vippaṭisāraṃ pana vinodetuṃ na sakkotī’’ti vuttaṃ. Na ārabhati na vippaṭisārī hotīti neva āpattiṃ āpajjati, na vippaṭisārī hoti. Katamo panesa puggaloti? Ossaṭṭhavīriyapuggalo. So hi ‘‘kiṃ me imasmiṃ buddhakāle parinibbānena, anāgate metteyyasammāsambuddhakāle parinibbāyissāmī’’ti visuddhasīlopi paṭipattiṃ na pūreti. Sopi ‘‘kimatthaṃ āyasmā pamatto viharati puthujjanassa nāma gati anibaddhā. Āyasmā hi metteyyasammāsambuddhassa sammukhabhāvaṃ labheyyapi na labheyyāpīti arahattatthāya vipassanaṃ bhāvehī’’ti ovaditabbova. Sesaṃ sabbattha vuttanayeneva veditabbaṃ.
开始作恶而不悔改的行为，则会招致罪愆。然而，此种罪愆应由僧团中德行纯良的长老去劝诫。因此，某人虽作恶，仍不能算是悔改的坏行者。在《中部注疏》中记载说：“已起的行为因缺悔改而不算作坏行。”由此可知，未生起悔改坏行的罪，不能算是坏行。然而，依据律文，若因无明而犯戒罪，则虽无悔改之心，仍被看作坏行者。《中部注疏》又说：“即使曾犯过罪，后来再立誓不犯，亦不能用悔改去消除之前的坏行。”由此当知，未生起恶行，且无悔改行为者，既无罪悔，亦非坏行。此人为何人？是属于意志消沉失力者。此人因于佛时代、般涅槃、未来弥勒正觉时代，皆未坚守清净戒律而堕落。又说此人不能成功修持阿拉汉果所需的正见慧唱：应当劝令如是，再无懈怠。余下内容，亦应照此理会解。
§192
192. Datvā avajānātītiādīsu – eko bhikkhu mahāpuñño catupaccayalābhī hoti. So cīvarādīni labhitvā aññaṃ appapuññaṃ āpucchati. Sopi tasmiṃ punappunaṃ āpucchantepi gaṇhātiyeva. Athassa itaro thokaṃ kupito hutvā maṅkubhāvaṃ uppādetukāmo vadati – ‘‘ayaṃ attano dhammatāya cīvarādīni na labhati, amhe nissāya labhatī’’ti. Evaṃ puggalo datvā avajānāti nāma. Eko pana ekena saddhiṃ dve tīṇi vassāni vasanto pubbe taṃ puggalaṃ garuṃ katvā pacchā gacchante gacchante kāle cittīkāraṃ na karoti, āsanāpi na vuṭṭhāti, upaṭṭhānampi na gacchati. Evaṃ puggalo saṃvāsena avajānāti nāma.
192.【给予而轻视】等事中，有一比库是大善人，获得四缘。他得衣钵等后，便向他人索取不善的东西。即便再三索取，也如虚空受摄。此时他另一伴侣因愤怒欲起恶心，对他说：“你依靠自己的福报，不得衣钵，我等反而得衣。”如此者，名为“给予而轻视”。还有一人，在孤寂处独住，连续住两三年，与人交往后，不作议论，坐着时不起身，不照顾他人。如此者，名为“与人交往而轻视”。
Ādheyyamukhoti ādito dheyyamukho. Paṭhamavacanasmiṃyeva ṭhapitamukhoti attho. Adhimuccitā hotīti saddhātā hoti. Tatrāyaṃ nayo – eko puggalo sāruppaṃyeva bhikkhuṃ ‘asāruppo eso’ti katheti, taṃ sutvā esa niṭṭhaṃ gacchati. Puna aññena sabhāgena bhikkhunā ‘sāruppo aya’nti vuttepi tassa vacanaṃ na gaṇhāti ‘‘asukena nāma ‘asāruppo aya’nti amhākaṃ kathita’’nti purimabhikkhunova kathaṃ gaṇhāti. Aparopissa dussīlaṃ ‘sīlavā’ti katheti. Tassa vacanaṃ saddahitvā puna aññena ‘‘asāruppo esa bhikkhu, nāyaṃ tumhākaṃ santikaṃ upasaṅkamituṃ yutto’’ti vuttopi tassa vacanaṃ aggahetvā purimasseva kathaṃ gaṇhāti. Aparo vaṇṇampi kathitaṃ gaṇhāti, avaṇṇampi kathitaṃ gaṇhātiyeva. Ayampi ādheyyamukhoyeva nāma. Ādhātabbamukho yaṃ yaṃ suṇāti, tattha tattha ṭhapitamukhoti attho.
【容易听言的人】所谓容易被听到的口者，释为信心易动。他之所以易动，是因为信心未坚；未坚者即为信心未具足者。这里有一例，一人视他人比库为不如自己者，他听后即心生嫉恨，又与另一比库议论，称他人不如，是不善之徒，但却又不能接纳“此人不如你们”的言辞。又有一人听见别人说某人不忠不善，却不怀恶意，仍愿和其相处。还有人即便听到恶评，也能接受没有异议。以上皆称为“容易听言的口”。“容易听言”谓听何言时，便信以为实，即听着即记。
Loloti saddhādīnaṃ ittarakālaṭṭhitikattā assaddhiyādīhi lulitabhāvena lolo. Ittarasaddhoti parittasaddho, aparipuṇṇasaddho. Sesesupi eseva nayo. Ettha pana punappunaṃ bhajanavasena saddhāva bhatti. Pemaṃ saddhāpemaṃ gehasitapemampi vaṭṭati. Pasādo saddhāpasādova. Evaṃ puggalo lolo hotīti evaṃ ittarasaddhāditāya puggalo lolo nāma hoti. Haliddirāgo viya , thusarāsimhi koṭṭitakhāṇuko viya, assapiṭṭhiyaṃ ṭhapitakumbhaṇḍaṃ viya ca anibaddhaṭṭhāno muhuttena pasīdati, muhuttena kuppati.
【轻易动摇者】所谓轻易摇动，是指信心等心行在他处树立，因他人信心不足，自己也生动摇。所谓他人信心不足，是指信心狭小不圆满者。释此例，指经反复共修，信心经常起与灭。爱心和信心如家庭间的爱憎交织生灭，安乐和信心如相依为命。一人因如此信心弱小，便被称为轻易摇动者。譬如黄栀子花般外峥嵘，但内心敏感脆弱；如削尖了的枝条在微风中颤动；又如未入土的稻谷，环境不稳，一会儿欢喜一会儿忧愁。
Mando momūhoti aññāṇabhāvena mando avisadatāya momūho. Mahāmūḷhoti attho.
【愚痴无明者】愚痴者，是因愚昧无智慧而愚痴，心不清明昏暗。广义愚痴则是指大愚昧。
§193
193. Yodhājīvūpamesu – yodhājīvāti yuddhūpajīvino. Rajagganti hatthiassādīnaṃ pādappahārabhinnāya bhūmiyā uggataṃ rajakkhandhaṃ. Na santhambhatīti santhambhitvā ṭhātuṃ na sakkoti. Sahati rajagganti rajakkhandhaṃ disvāpi adhivāseti. Dhajagganti hatthiassādipiṭṭhesu vā rathesu vā ussāpitānaṃ dhajānaṃ aggaṃ. Ussāraṇanti hatthiassarathādīnañceva balakāyassa ca uccāsaddamahāsaddaṃ. Sampahāreti samāgate appamattakepi pahāre. Haññatīti vihaññati, vighātaṃ āpajjati. Byāpajjatīti vipattiṃ āpajjati, pakatibhāvaṃ jahati. Sahati sampahāranti dve tayo pahāre patvāpi sahati, adhivāseti . Tameva saṅgāmasīsanti tameva jayakhandhāvāraṭṭhānaṃ. Ajjhāvasatīti sattāhamattaṃ abhibhavitvā āvasati. Kiṃ kāraṇā? Laddhappahārānaṃ pahārajagganatthañceva katakammānaṃ visesaṃ ñatvā ṭhānantaradānatthañca issariyasukhānubhavanatthañca.
193.【战士生活等比喻】所谓战士生活，是以战争为生者。战场即为象、马等被击破、踩踏、蹂躏之地。未能镇压其心志者，不能坚守。虽见战场凋零荒芜，仍居于其上。旌旗即在象马车等之高处燃起的旗帜。士兵等发出高声大喊。聚集时即发起攻击，残杀敌人。杀戮即是袭击，对对手造成伤害。故作战士人，须经历攻破防御、攻占城池、获得军利及享受胜利的喜乐。持续七日，乃称为久住。何以致此？因攻占敌军阵地及占有重要据点，同时为了获得统治权之乐。
§194
194. Idāni yasmā satthu yodhājīvehi kiccaṃ natthi, imasmiṃ pana sāsane tathārūpe pañca puggale dassetuṃ idaṃ opammaṃ ābhataṃ, tasmā te puggale dassento evamevantiādimāha.
194. 由于现在于诸战士无功可作，但在此教法中，有五种人应当如是显现，故称此喻为教导他们显现之法，故谓这些人乃如是者。
Tattha saṃsīdatīti micchāvitakkasmiṃ visīdati, anupavisati. Na sakkoti brahmacariyaṃ sandhāretunti brahmacariyavāsaṃ anupacchijjamānaṃ gopetuṃ na sakkoti. Sikkhādubbalyaṃ āvikatvāti sikkhāya dubbalabhāvaṃ pakāsetvā. Kimassa rajaggasminti kiṃ tassa puggalassa rajaggaṃ nāmāti vadati. Abhirūpāti abhirūpavatī. Dassanīyāti dassanayoggā. Pāsādikāti dassaneneva cittappasādāvahā. Paramāyāti uttamāya. Vaṇṇapokkharatāyāti sarīravaṇṇena ceva aṅgasaṇṭhānena ca.
其处「坐下」者，谓于误念中困顿，未入座也。说『不能守护梵行』者，谓未离开梵行选处故，无法守护梵行居止。说「学业薄弱」者，言显扬学业非坚强。何为『香华』？是谓其人美称。所谓『可见』，是指便于示现。『可爱』者，仅以此相，能令心安。『极优』者，谓无上极妙。『色艳如莲』者，谓身色及身形众端俱具。
§196
196.Ūhasatīti avahasati. Ullapatīti katheti. Ujjagghatīti pāṇiṃ paharitvā mahāhasitaṃ hasati. Uppaṇḍetīti uppaṇḍanakathaṃ katheti.
196. 『嘲弄』者，戏弄也。『讥说』者，言说也。『拊掌大笑』者，拍手而放声大笑也。『讽刺』者，说讽刺之语也。
§197
197.Abhinisīdatīti abhibhavitvā santike vā ekāsane vā nisīdati. Dutiyapadepi eseva nayo. Ajjhottharatīti avattharati.
197. 『强行就坐』者，凌驾于彼，于其近处或同一座位上就坐也。第二句亦同此例。『压制』者，覆盖也。
§198
198.Viniveṭhetvā vinimocetvāti gahitaṭṭhānato tassa hatthaṃ viniveṭhetvā ceva, mocetvā ca. Sesamettha uttānatthameva.
198. 『解开、松脱』者，从被抓握之处，将其手解开，并使之松脱也。其余此处义皆明显。
§199
199. Piṇḍapātikesu – mandattā momūhattāti neva samādānaṃ jānāti, na ānisaṃsaṃ; attano pana mandattā momūhattā aññāṇeneva piṇḍapātiko hoti. Pāpiccho icchāpakatoti piṇḍapātikassa me sato ‘‘ayaṃ piṇḍapātiko’’ti catupaccayasakkāraṃ karissanti. Lajjī, appicchotiādīhi ca guṇehi sambhāvessantīti. Evaṃ pāpikāya icchāya ṭhatvā tāya pāpicchāya abhibhūto hutvā piṇḍapātiko hoti. Ummādavasena piṇḍāya caranto pana ummādā cittavikkhepā piṇḍapātiko nāma hoti. Vaṇṇitanti idaṃ piṇḍapātikaṅgaṃ nāma buddhehi ca buddhasāvakehi ca vaṇṇitaṃ pasatthanti piṇḍapātiko hoti. Appicchataṃyeva nissāyātiādīsu – ‘‘iti appiccho bhavissāmi, idaṃ me piṇḍapātikaṅgaṃ appicchatāya saṃvattissati; ‘iti santuṭṭho bhavissāmi idaṃ me piṇḍapātikaṅgaṃ santuṭṭhiyā saṃvattissati’; ‘iti kilese saṃlikhissāmi’, idaṃ me piṇḍapātikaṅgaṃ kilesasallekhanatthāya saṃvattissatī’’ti piṇḍapātiko hoti. Idamatthitanti imāya kalyāṇāya paṭipattiyā atthikabhāvaṃ, iminā vā piṇḍapātamattena atthikabhāvaṃ. Yaṃ yaṃ laddhaṃ tena teneva yāpanabhāvaṃ nissāyāti attho. Aggoti jeṭṭhako. Sesāni tasseva vevacanāni.
199.“于乞食者中，谓因愚痴疏钝，不能了解收集因缘，唯自愚钝中仅凭所知为乞食者。所谓“渴望恶行”者，是生出念“我是乞食者”，于四缘中生起敬重。以羞耻、不贪等德行生起敬意。因贪意持怨，遂为乞食者。常如狂躁般行乞时，以心乱为乞食者。『所说的乞食者』是佛及弟子所称。所谓“不贪”若能依止此信念：‘我必不贪，此乞食之身将持守不贪；我必安乐，此乞食之身将生安乐；我必净除烦恼，此乞食之身将修正烦恼’；是谓乞食者。所谓『此趣旨』，是指善行实践之义，或由乞食之身自被守护之义。‘随所得应生活’谓依所得生活。长者阿哥是示例。其他言辞与此相同。
Gavā khīranti gāvito khīraṃ nāma hoti, na vinā gāviyā. Khīramhā dadhītiādīsupi eseva nayo. Evamevanti yathā etesu pañcasu gorasesu sappimaṇḍo aggo; evamevaṃ imesu pañcasu piṇḍapātikesu yvāyaṃ appicchatādīni nissāya piṇḍapātiko hoti. Ayaṃ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca. Imesu pana pañcasu piṇḍapātikesu dveva janā piṇḍapātikā , tayo na piṇḍapātikā. Nāmamattena pana piṇḍapātikāti veditabbā. Khalupacchābhattikādīsupi eseva nayoti.
牛产奶者称为产奶牛，不是没有牛而有奶。奶的称谓，诸如搅拌奶等亦同此理。正如在这五种牛群中，优秀牲口为首领；同样在这五种托钵者中，以依止少欲等为基础者，是托钵人。此首领既是最上，也是最善，最杰出，最清净者。但在这五种托钵者中，仅有两类人是托钵人，三类则不是。仅名称上称作为托钵人者方可如此知之。诚如晡食等亦依此理察法。
Pañcakaniddesavaṇṇanā. · 五法指示解释。
6. Chakkaniddesavaṇṇanā
六种类别释义
§202
202. Chakke – tatrāti tesu chasu puggalesu. Sammāsambuddho tena daṭṭhabboti so puggalo tena anācariyakena attanā uppāditena sabbaññutaññāṇena sabbaññubuddho daṭṭhabbo.
202. 六者——指这六位个人。正自觉者因此而当被观察，此人因其无所染污、以自性所生的无学无碍，具足无所不知，应当被观。
Paccekasambuddho tenātiādīsupi tena paccekasambodhiñāṇena so puggalo paccekasambuddho. Tena sāvakapāramīñāṇena te puggalā sāriputtamoggallānā. Tena dukkhassa antakaraṇena te puggalā avasesā arahanto. Tena itthattaṃ anāgamanena so puggalo anāgāmī. Tena itthattaṃ āgamanena te puggalā sotāpannasakadāgāmino daṭṭhabbāti.
独觉者等等因此而得名，借其独觉的智，此人为独觉者。以其比库波罗蜜智慧，这些人即为沙利子与摩嘎剌那。而以其苦的终结，这些人为最终阿拉汉。依其状态，若不再返回，则为不还者；若再来，则为入流、斯陀含、中有者。
Chakkaniddesavaṇṇanā. · 六集解说之注释。
7. Sattakaniddesavaṇṇanā
七种类别释义
§203
203. Sattake – sakiṃ nimuggoti ekavāraṃ nimuggo. Ekantakāḷakehīti ekanteneva kāḷakehi natthikavādaahetukavādaakiriyavādasaṅkhātehi niyatamicchādiṭṭhidhammehi. Evaṃ puggaloti iminā kāraṇena puggalo ekavāraṃ nimuggo tathā nimuggova hoti. Etassa hi puna bhavato vuṭṭhānaṃ nāma natthīti vadanti. Makkhaligosālādayo viya heṭṭhā narakaggīnaṃyeva āhāro hoti.
203. 七者——即一次出家。一次出家者，是指唯一一次入出家的。独一时段者，指独一时间段存在者，而非无生起说、原因说等邪见行为所影响的。因此，个人称为唯一一次入家者，真如一次入家般存在。对此，有止、起于生的问题不存在。犹如魔降生者及地狱生者之食物。
Sāhu saddhā kusalesu dhammesūti kusaladhammesu saddhā nāma sādhuladdhikāti ummujjati. So tāvatakeneva kusalena ummujjati nāma. Sādhu hirītiādīsupi eseva nayo. Hāyatiyevāti caṅkavāre āsittaudakaṃ viya ekantena parihāyateva. Evaṃ puggaloti evaṃ sāhu saddhāti. Imesaṃ saddhādīnaṃ vasena ekavāraṃ ummujjitvā tesaṃ parihāniyā puna nimujjatiyeva, devadattādayo viya. Devadatto hi aṭṭha samāpattiyo, pañca ca abhiññāyo nibbattetvāpi puna buddhānaṃ paṭikaṇṭakatāya tehi guṇehi parihīno ruhiruppādakammaṃ saṅghabhedakammañca katvā kāyassa bhedā dutiyacittavārena niraye nibbatti. Kokāliko dve aggasāvake upavaditvā padumaniraye nibbatto.
善法之信，所谓善法之信，即为正当之法所得，是以兴起。其兴起乃至于如法之善法。此所谓善，即以此为法则。犹如怨仇断尽，似日水尽，完全灭除也。如是谓人，则曰诚然信也。因此等信诸根本，一时兴起，随后又当灭尽，复生灭无常，如天子多闻亦然。天子有八种受具，五种神通证得涅槃，然为佛之所嫌弃，终致修恶起烦恼，生诸分裂，如杀身断心罪，堕地狱受报。可柯利两大弟子分别批判，堕于荼毗地狱者。
Neva hāyati no vaḍḍhatīti appahonakakālepi na hāyati, pahonakakālepi na vaḍḍhati. Ubhayampi panetaṃ agārikenapi anagārikenapi dīpetabbaṃ. Ekacco hi agāriko appahonakakāle pakkhikabhattaṃ vā salākabhattaṃ vā vassāvāsikaṃ vā upanibandhāpeti. So pacchā pahonakakālepi pakkhikabhattādimattameva pavatteti. Anagārikopi ādimhi appahonakakāle uddesaṃ vā dhutaṅgaṃ vā gaṇhāti, medhābalavīriyasampattiyā pahonakakālepi tato uttariṃ na karoti. Evaṃ puggaloti evaṃ imāya saddhādīnaṃ ṭhitiyā puggalo ummujjitvā ṭhito nāma hoti.
无所谓灭亦无增长，犹如初学时，非灭亦非增。此理于初增时与初减时皆须观照。有人于学初时，若为在家，施食鸟类或竹食、或雨季居，受约束守护。其后减退时，仅维持微量施食鸟类。出家者于初减时亦许持戒、佩苦行衣等物，功德聪慧力量充足，于减退时不更增益。此乃人也，具此信根之定，虽兴起终不执相，而为固守。
Ummujjitvā vipassati viloketīti sotāpanno puggalo uṭṭhahitvā gamanamaggaṃ gantabbaṃ disaṃ vā āloketi nāma.
兴起则具有观照，称为初果之圣者，起身远行，观察行路之方向。
Ummujjitvāpataratīti sakadāgāmipuggalo kilesatanutāya uṭṭhahitvā gantabbadisābhimukho patarati nāma.
兴起而下降者，谓斯果圣者起身，朝向其所当行之方向而下。
Patigādhappatto hotīti anāgāmipuggalo uṭṭhāya viloketvā pataritvā gantvā ekasmiṃ ṭhāne patiṭṭhāpatto nāma hoti, tiṭṭhati, na punāgacchati.
得回归者，谓二果圣者起身，观察行路，至某处安立，住止，终不再返。
Tiṇṇo pāraṅgato thale tiṭṭhatīti sabbakilesoghaṃ taritvā paratīraṃ gantvā nibbānathale ṭhito nāma hoti. Ime pana satta puggalā udakopamena dīpitā.
超越者，谓三果圣者已过恶道之波涛，渡大岸立于涅槃之地而住。此七圣者如水中火般得醍醐灌顶。
Satta kira jaṅghavāṇijā addhānamaggapaṭipannā antarāmagge ekaṃ puṇṇanadiṃ pāpuṇiṃsu. Tesu paṭhamaṃ otiṇṇo udakabhīruko puriso otiṇṇaṭṭhāneyeva nimujjitvā puna uṭṭhātuṃ nāsakkhi, antoyeva macchakacchapabhakkho jāto. Dutiyo otiṇṇaṭṭhāne nimujjitvā sakiṃ uṭṭhahitvā puna nimuggo uṭṭhātuṃ nāsakkhi, antoyeva macchakacchapabhakkho jāto. Tatiyo nimujjitvā uṭṭhahi. So majjhe nadiyā ṭhatvā neva orato āgantuṃ, na parato gantuṃ asakkhi . Catuttho uṭṭhāya ṭhito uttaraṇatitthaṃ olokesi. Pañcamo otaraṇatitthaṃ oloketvā patari. Chaṭṭho taritvā pārimatīraṃ gantvā kaṭippamāṇe udake ṭhito. Sattamo pārimatīraṃ gantvā gandhacuṇṇādīhi nhātvā varavatthāni nivāsetvā surabhivilepanaṃ vilimpitvā nīluppalādīni piḷandhitvā nānālaṅkārapaṭimaṇḍito mahānagaraṃ pavisitvā pāsādavaramāruyha uttamabhojanaṃ bhuñji.
确有七位小腿商人，正遵循中途之路，进入了一条满水之河。他们中第一位在涉渡处刚下水时，即被水所困，无法再起身，乃至河中诞生了鱼龟类食者。第二位在涉渡处也潜入水中，虽一度能起身，但又沉没，无法再站起，于水中再次化为鱼龟类食者。第三位潜入水后，得以站立。此人在河中央立足，既不能往岸边行去，亦不能回头。第四位已站起，向北边渡口观望。第五位看过北边渡口后游走。第六位渡河以后，抵达对岸行岸，又驻足于浅水区。第七位到达对岸行岸，沐浴以香粉等，涂抹芳香油脂，佩戴各种装饰首饰，进入大城，登上高楼，享用上乘食物。
Tattha satta jaṅghavāṇijā viya ime satta puggalā. Nadī viya vaṭṭaṃ. Paṭhamassa udakabhīrukassa purisassa otiṇṇaṭṭhāneyeva nimujjanaṃ viya micchādiṭṭhikassa vaṭṭe nimujjanaṃ. Ummujjitvā nimuggapuriso viya saddhādīnaṃ uppattimattakena ummujjitvā tesaṃ parihāniyā nimuggapuggalo. Majjhe nadiyā ṭhito viya saddhādīnaṃ ṭhitiyā ṭhitapuggalo. Uttaraṇatitthaṃ olokento viya gantabbamaggaṃ gantabbadisaṃ vā olokento sotāpanno. Pataritapuriso viya kilesatanutāya pataranto sakadāgāmī. Taritvā kaṭimatte udake ṭhitapuriso viya anāvattitadhammatāya ṭhito anāgāmī. Nhatvā pārimatīraṃ uttaritvā thale ṭhitapuriso viya cattāro oghe atikkamitvā nibbānathale ṭhito khīṇāsavabrāhmaṇo. Thale ṭhitapurisassa nagaraṃ pavisitvā pāsādavaraṃ āruyha uttamabhojanabhuñjanaṃ viya khīṇāsavassa nibbānārammaṇaṃ phalasamāpattiṃ appetvā vītināmanaṃ veditabbaṃ. Ubhatobhāgavimuttādayo heṭṭhā pakāsitāyevāti.
这里七位小腿商人象征七位人：河流比喻轮回。第一位正如被错误见惑所困入水即沉没者；沉没在其中，正如失信者，因信心根本不生，便成沉没者。居于河中间者，象征以信心为立场而坚定者。观察北边渡口者，犹如见正道方向的初果圣者。下沉者如堕入烦恼的第二果圣者。渡过河流行岸而立者，如止息轮回而不再退转的第三果圣者。沐浴上岸，登楼，享用上等食物者，如已断尽浊怒，住于涅槃喜乐之境的四果圣者。此示双重解脱境界，应当了知此理。
Sattakaniddesavaṇṇanā. · 七集解说之注释。
§207
207. Aṭṭhakanavakaniddesāpi heṭṭhā vuttanayeneva veditabbā.
207. 八九者的比喻及其指称应如以下所说理解。
10. Dasakaniddesavaṇṇanā
10. 十者比喻的解释说明
§209
209. Dasakaniddese – idhāti kāmāvacarabhūmiyaṃ. Kāmāvacarabhūmiyañhi sattakkhattuparamādīnaṃ kāmāvacarabhūmiyaññeva niṭṭhā hoti. Kāmāvacarattabhāveneva arahattappatti ca anupādisesanibbānappatti ca hotīti attho.
209. 在十者比喻中——这里是指欲界色地之人。欲界色地之众，因七十个世代以来的嗔恨皆已熄灭，于是就已彻底超出欲界色地。仅凭其对欲界色地的特质，得以阿拉汉果位，且证得无余依涅槃。正是此义。
Idhavihāyāti idha kāmāvacare attabhāve vihāya suddhāvāsattabhāve ṭhitānaṃ niṭṭhā hotīti attho. Antarāparinibbāyiādayo hi idha anāgāmiphalaṃ patvā ito cutā suddhāvāsesu uppajjitvā tena attabhāvena arahattañceva anupādisesanibbānadhātuñca pāpuṇanti. Tena vuttaṃ – ‘‘imesaṃ pañcannaṃ idha vihāya niṭṭhā’’ti.
“此处远离”意指远离欲界色地的特性，住于净土无染之地而已断。所谓无间断之灭者，如来者等，在此处曾得阿那含果，随之断除后生，转生于此净土，藉此立场而直接证果至阿拉汉，及无余依涅槃之地。故有教言云：“此处已居住此五者，故不再退转。”
Dasakaniddesavaṇṇanā. · 十集解说之注释。
Nigamanakathā
结论
Ettāvatā ca –
如此这般——
Yaṃ ve puggalapaññattiṃ, loke appaṭipuggalo;
那个人所称呼的名相，在世间实际上无有相应的人；
Nātisaṅkhepato satthā, desesi tidasālaye.
这位教主并非草率简约地，于寺院中说法。
Tassā aṭṭhakathañceva, dīpabhāsāya saṅkhataṃ;
对于他的注疏也是用明晰之言编纂而成，
Āgamaṭṭhakathāyo ca, ogāhetvā asesato.
兼有经文注释，贯贯相承，未有遗漏。
Suvibhatto asaṃkiṇṇo, yo yo attho yahiṃ yahiṃ;
清晰明了而不杂乱，诸义无论何处何方；
Tato tato taṃ gahetvā, pahāya ativitthāraṃ.
从各处取来，舍弃繁复冗长。
Visuddhimagge yaṃ vuttaṃ, taṃ anādāya saṅkhatā;
正净道上所说者，受持不遗失已摄；
Nātisaṅkhepavitthāra-nayenaṭṭhakathā ayaṃ.
不以过于简略或过于详尽而成，此注疏释义是也。
Taṃ etaṃ sattamattehi, bhāṇavārehi tantiyā;
此乃由七条重音，以口语格律所制；
Ciraṭṭhitatthaṃ dhammassa, saṅkharontena yaṃ mayā.
由我所集者，为法之久住根本也。
Sampattaṃ kusalaṃ tena, saddhammaṃ sukhumaṃ sivaṃ;
由此成熟而成就的是善法，正法精微清净殊胜；
Olokentu visuddhena, pāṇayo dhammacakkhunāti.
当以清净心观照，正如具足法眼者所照见者。
Puggalapaññatti-aṭṭhakathā niṭṭhitā. · 《人施设》注释终。
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Abhidhammapiṭake · 在阿毗达摩藏中