12. Lohiccasuttaṃ · 12. 罗希吒经复注
11. Kevaṭṭasuttavaṇṇanā《给瓦达经》注释
Kevaṭṭagahapatiputtavatthuvaṇṇanā给瓦达居士子事缘注释
§481
481.Pāvārikambavaneti pāvārikaseṭṭhino ambabahule upavane. Taṃ kira so seṭṭhī bhagavato anucchavikaṃ gandhakuṭiṃ, bhikkhusaṅghassa ca rattiṭṭhānadivāṭṭhānakuṭimaṇḍapādīni sampādetvā pākāraparikkhittaṃ dvārakoṭṭhakasampannaṃ katvā buddhappamukhassa saṅghassa niyyātesi, purimavohārena pana ‘‘pāvārikambavana’’nti vuccati, tasmiṃ pāvārikambavane. Kevaṭṭoti idaṃ tassa nāmaṃ kevaṭṭehi saṃrakkhitattā, tesaṃ vā santike saṃvaḍḍhitattāti keci. ‘‘Gahapatiputtassā’’ti ettha kāmaṃ tadā so gahapatiṭṭhāne ṭhito, pitu panassa acirakālaṃkatatāya purimasamaññāya ‘‘gahapatiputto’’ tveva voharīyati, tenāha ‘‘gahapati mahāsālo’’ti. Mahāvibhavatāya mahāsāro, gahapatīti attho ra-kārassa la-kāraṃ katvā ‘‘mahāsālo sukhumālo aha’’ntiādīsu (a. ni. 3.39) viya. Saddhāsampannoti pothujjanikāya saddhāya vasena saddhā samannāgato.
481.“帕瓦里林园”意指帕瓦里首领所拥有、树木繁茂的果园。据说该首领为世尊建造了一处临近果园的香客小舍，并为比库僧团筑造了夜宿之地、遮蔽之所及亭阁等，围绕地点建起围墙大门，使之完备成为庄严之所，将僧团安置于佛陀面前。由于历史沿袭，此处称为“帕瓦里林园”。“ケ瓦特”（Kewat）名号源于守护此地的ケ瓦特部落，或因其靠近这些部落而得名，亦有的说法为保护缘故。至于“家主之子”，当时此人在世尊所在的居处附近，出于对父亲早逝的同情，仍以儿童身份示人，因此被称为“家主之子”，故此又有“家主大傻瓜”的称呼，意指极为富有宽大的心。此等表达如同律藏中所示，形容极大财富宽容之意。信解充足者即是大众因信依归而具足信心。
Samiddhāti sammadeva iddhā, iddhiyā vibhavasampattiyā vepullappattāti attho. ‘‘Ehi tvaṃ bhikkhu anvaddhamāsaṃ, anumāsaṃ, anusaṃvaccharaṃ vā manussānaṃ pasādāya iddhipāṭihāriyaṃ karohī’’ti ekassa bhikkhuno āṇāpanaṃ tasmiṃ ṭhāne tassa ṭhapanaṃ nāma hotīti āha ‘‘ṭhānantare ṭhapetū’’ti. Uttarimanussānaṃdhammatoti uttarimanussānaṃ buddhādīnaṃ adhigamadhammato. Niddhāraṇe cetaṃ nissakkaṃ. Iddhipāṭihāriyañhi tato niddhāreti. Manussadhammato uttarīti pakatimanussadhammato upari. Pajjalitapadīpoti pajjalanto padīpo.
“Samiddha”意为确实或圆满地成就神通，是指通过神通获得财富等增长和胜利的含义。一位比库于该处为众人施展神通，以令其安心喜悦，并嘱托他人于适当时机于该地完成施设，因此称为“安置”或“置放”。“上人之法”指超越凡人的佛及诸圣者所达境界。此义无所依执，神通功德由此成就。因属超凡境界，故称“超凡之法”。点燃的灯火比喻燃起的光明或宣达之义。
§482
482.Na dhaṃsemīti guṇasampattito na cāvemi, tenāha ‘‘sīlabheda’’ntiādi. Vissāsaṃ vaḍḍhetvā bhagavati attano vissatthabhāvaṃ brūhetvā vibhūtaṃ pākaṭaṃ katvā.
482.“不毁坏”显示品德的完备，不杀生故名。因信心增长，于世尊面前宣说自身功德，彰显显著庄严。
Iddhipāṭihāriyavaṇṇanā神通示现注释
§483-4
483-4.Ādīnavanti dosaṃ. Gandhārīti cūḷagandhārī, mahāgandhārīti dve gandhārīvijjā. Tattha cūḷagandhārī nāma tivassato oraṃ matānaṃ sattānaṃ upapannaṭṭhānajānanavijjā. Mahāgandhārī tampi jānāti tato uttaripi iddhividhañāṇakappaṃ yebhuyyena iddhividhakiccaṃ sādheti. Tassā kira vijjāya sādhako puggalo tādise desakāle mantaṃ parijappitvā bahudhāpi attānaṃ dasseti, hatthiādīnipi dasseti, dassanīyopi hoti, aggithambhampi karoti, jalathambhampi karoti, ākāsepi attānaṃ dasseti. Sabbaṃ indajālasadisaṃ daṭṭhabbaṃ. Aṭṭoti dukkhito bādhito, tenāha ‘‘pīḷito’’ti.
483-484.“危险”即烦恼疾患。古称“须陀洹”指涅槃义理深奥之学。大须陀洹示二类须陀洹功德。此处所称小须陀洹为三年恒常得闻七智之能力；大须陀洹更通晓神通及各类知识，能广泛完成神通之事。其知识使修道人于讲法时具足忖度，既显现于自我，也显现于他，甚至能以象等形象示现之，能在火焰、水、天空中显形，其神通犹如示现种种幻术之力。受苦、受困扰时谓之“受压迫”。
Ādesanāpāṭihāriyavaṇṇanā揭示他心示现注释
§485
485. Kāmaṃ ‘‘cetasika’’nti padaṃ ye cetasi niyuttā cittena sampayuttā, tesaṃ sādhāraṇavacanaṃ, sādhāraṇe pana gahite cittaviseso gahitova hoti, sāmaññajotanā ca visese avatiṭṭhatīti cetasikaggahaṇassa adhippāyaṃ vivaranto ‘‘somanassadomanassaṃ adhippeta’’nti āha. Somanassaggahaṇena cettha tadekaṭṭhā rāgādayo, saddhādayo ca dassitā honti, domanassaggahaṇena dosādayo. Vitakkavicārā pana sarūpeneva dassitā. Evaṃ tava manoti iminā ākārena tava mano pavattoti attho . Kena pakārena pavattoti āha ‘‘somanassito vā’’tiādi. ‘‘Evaṃ tava mano’’ti idaṃ pana somanassitatādimattadassanaṃ, na pana yena yena somanassito vā domanassito vā, taṃ taṃ dassanaṃ. Dutiyanti ‘‘itthampi te mano’’ti idaṃ. Itipīti ettha iti-saddo nidassanattho ‘‘atthīti kho, kaccāna, ayameko anto’’tiādīsu (saṃ. ni. 2.15; 3.90) viya, tenāha ‘‘imañca imañca atthaṃ cintayamāna’’nti pi-saddo vuttatthasampiṇḍanattho. Parassa cintaṃ manati jānāti etenāti cintāmaṇi. Tassā kira vijjāya sādhako puggalo tādise desakāle mantaṃ parijappitvā yassa cittaṃ jānitukāmo, tassa diṭṭhasutādivisesasañjānanamukhena cittācāraṃ anuminanto kathetīti keci. Apare ‘‘vācaṃ niccharāpetvā tattha akkharasallakkhaṇavasenā’’ti vadanti.
485.“欲”称为“心所”，指一切心所中因缘聚集于心，随心而生者。此属常用术语。通常有所依心理殊异，心所显象犹如“聚合成团”，故称“心所集结”。心所与快乐和忧愁相关，在此快乐心所彰显贪欲等，由信心显现，多具快乐心所，忧愁时则多为嗔恨等。思维策划等亦如实显露。由此可知“心”指示此意，谓心因此而起。何以方式起此心？答曰“或因快乐心起”，意即此“心”之显现是因快乐心绪浓重；但是，并非每当或任何时刻快乐或忧愁心起，此现象即随之显现。第二者意谓“这是你的心”。此“是”的词义似于“如此”之意，指此一限定的结局。用“如此”说明，“心”正观其缘起而有所思虑。对他人之思虑则理解为思虑所织成的宝石。有知识者于此能判断心之作用，因掌握心之识分，而推断心之行为。亦有人说通过言语描绘文辞特征，辨别心意之流转。
Anusāsanīpāṭihāriyavaṇṇanā教诫示现注释
§486
486.Pavattentāti pavattanakā hutvā, pavattanavasenāti attho. ‘‘Eva’’nti hi padaṃ yathānusiṭṭhāya anusāsaniyā vidhivasena, paṭisedhavasena ca pavattiākāraparāmasanaṃ, sā ca sammāvitakkānaṃ micchāvitakkānañca pavattiākāradassanavasena pavattati tattha ānisaṃsassa ādīnavassa ca vibhāvanatthaṃ. Aniccasaññameva na niccasaññanti attho. Paṭiyogīnivattanatthañhi eva-kāraggahaṇaṃ. Idhāpi evaṃ saddaggahaṇassa attho, payojanañca vuttanayeneva veditabbaṃ. Idaṃgahaṇepi eseva nayo. Pañcakāmaguṇikarāganti nidassanamattaṃ daṭṭhabbaṃ, tadaññarāgassa, dosādīnañca pahānassa icchitattā, tappahānassa ca tadaññarāgādikhepanassa upāyabhāvato tathā vuttaṃ duṭṭhalohitavimocanassa pubbaduṭṭhamaṃsakhepanūpāyatā viya. Lokuttaradhammamevāti avadhāraṇaṃ paṭipakkhabhāvato sāvajjadhammanivattanaparaṃ daṭṭhabbaṃ tassādhigamūpāyānisaṃsabhūtānaṃ tadaññesaṃ anavajjadhammānaṃ nānantariyabhāvato. Iddhividhaṃ iddhipāṭihāriyanti dasseti iddhidassanena parasantāne pasādādīnaṃ paṭipakkhassa haraṇato. Iminā nayena sesapadadvayepi attho veditabbo. Satataṃ dhammadesanāti sabbakālaṃ desetabbadhammadesanā.
486.“起”意指成为活动、发起、呈现。词“evā”依照传统仪轨式样，表明因制止和禁止等作用，致使行为之起发生障碍，依此说明正确与错误念头分别之主导示现，及缘起烦恼障碍之辨析。无常之觉知正相当于非永恒观念。因果报应必循环无间，此处为一极其强烈的缘起执着。此处亦同理，正用于正见摄持，显示修习动力。五欲能断去诸贪嗔痴等心之起，因弃恶欲故，亦是除诸恶法之良善手段，譬喻如除浊赤火中熔炼铁器一般。超世间法则指明的是断惑的正修持，具正信信解为基础。神通种类即指穷尽种种变化神迹，夺取内心怀疑、恐惧和世俗障碍之力。由此引导得以判别余义中正邪二分。恒常宣说佛法，即为无间断之法诠释。
Iddhipāṭihāriyenāti sahayoge karaṇavacanaṃ, iddhipāṭihāriyena saddhinti attho. Ādesanāpāṭihāriyenāti etthāpi eseva nayo. Dhammasenāpatissa āciṇṇanti yojanā. ‘‘Cittācāraṃ ñatvā’’ti iminā ādesanāpāṭihāriyaṃ dasseti. ‘‘Dhammaṃ desesī’’ti iminā anusāsanīpāṭihāriyaṃ ‘‘buddhānaṃ satataṃ dhammadesanā’’ti anusāsanīpāṭihāriyassa tattha sātisayatāya vuttaṃ. Saupārambhāni patirūpena upārambhitabbato. Sadosāni dosasamucchindanassa anupāyabhāvato. Sadosattā eva addhānaṃ na tiṭṭhanti cirakālaṭṭhāyīni na honti. Addhānaṃ atiṭṭhanato na niyyantīti phalena hetuno anumānaṃ. Aniyyānikatāya hi tāni anaddhaniyāni. Anusāsanīpāṭihāriyaṃ anupārambhaṃ visuddhippabhavato, visuddhinissayato ca. Tato eva niddosaṃ. Na hi tattha pubbāparavirodhādidosasambhavo. Niddosattā eva addhānaṃ tiṭṭhati paravādavātehi, kilesavātehi ca anupahantabbato. Tasmāti yathāvuttakāraṇato, tena saupārambhādiṃ, anupārambhādiṃ cāti ubhayaṃ ubhayattha yathākkamaṃ gārayhapāsaṃsabhāvānaṃ hetubhāvena paccāmasati.
“神通法师”是指合适地辅佐使用者者，神通法师即是信受者之义。“训示法师”亦如是法门。经典大军队长所说的“结盟”，意指以此“训示法师”为示范。“‘了知心行所作’”以此表示训示法师。又“‘宣说法’”即此为训导法师，“诸佛恒常宣说法”，此乃训导法师中所示的清净安稳之意。起初应以契合性质为基，除却邪恶，厌恶消尽方才起用。恶事之本体无法长久成立，固有之恶亦不永存。由恶本体不恒常故，即果缘不可久持。因非恒常故，即为无可依止者。训导法师因起始无漏清净、依净而起，进而无罪。有无罪之因，非先后抵触而生罪恶也。无罪之体维持，如同本体一样，与他人责备或烦恼染污不相应而破坏。故依前所说原因，起始与非起始二者，皆依正法因缘而反复相称，如此能解赞誉之因缘。
Bhūtanirodhesakavatthuvaṇṇanā寻求诸大种止息事缘注释
§487
487.Aniyyānikabhāvadassanatthanti yasmā mahābhūtapariyesako bhikkhu purimesu dvīsu pāṭihāriyesu vasippatto kusalopi samāno mahābhūtānaṃ aparisesanirodhasaṅkhātaṃ nibbānaṃ nāvabujjhi , tasmā tāni niyyānāvahatābhāvato aniyyānikānīti tesaṃ aniyyānikabhāvadassanatthaṃ. Tatiyaṃ pana takkarassa ekantato niyyānāvahanti tasseva niyyānikabhāvadassanatthaṃ.
487. 关于非恒常性的显现者义，因涉大法实修者（比库）在或前二种法师范畴虽有善业，但未深入通达大法之彻底无馀断灭之涅槃，故彼等因未得知断灭之完全，名为未恒常，故此三者不显恒常性。第三类却一面恒常，显为断灭性，乃第三类之非恒常有显现义也。
Evametissā desanāya mukhyapayojanaṃ dassetvā idāni anusaṅgikampi dassetuṃ ‘‘apicā’’tiādi āraddhaṃ. Mahābhūte pariyesantoti aparisesaṃ nirujjhanavasena mahābhūte gavesanto, tesaṃ anavasesanirodhaṃ vīmaṃsantoti attho. Vicaritvāti dhammatāya codiyamāno vicaritvā. Dhammatāsiddhaṃ kiretaṃ, yadidaṃ tassa bhikkhuno tathā vicaraṇaṃ, yathā abhijātiyaṃ mahāpathavikampādi. Mahantabhāvappakāsanatthanti sadevake loke anaññasādhāraṇassa buddhānaṃ mahantabhāvassa mahānubhāvatāya dīpanatthaṃ. Idañca kāraṇanti sabbesampi buddhānaṃ sāsane īdiso eko bhikkhu tadānubhāvappakāsano hotīti idampi kāraṇaṃ dassento.
如上所说，此语论之主旨明示已毕，现陈述其相续因缘起始之旨“犹如”等等启发。所谓大法实修者寻求全然无馀灭断的解脱，以辩察其无后续存在之义，即是“探究”。“探讨”意为依法激励，深思某事。若探讨得法为虚妄，则断定该行深思为失误。此乃显扬伟大存在之意，彰显诸佛独特广大慧力。此即由此因缘，众佛教法中独尊者一比库显现佛之伟大体验也，此亦为说明之因。
Katthāti nimitte bhummaṃ, tasmā katthāti kismiṃ ṭhāne kāraṇabhūte. Kiṃ āgammāti kiṃ ārammaṇaṃ paccayabhūtaṃ adhigantvā, tenāha ‘‘kiṃ pattassā’’ti. Teti mahābhūtā. Appavattivasenāti anuppajjanavasena. Sabbākārenāti vacanatthalakkhaṇādisamuṭṭhānakalāpacuṇṇanānattekattavinibbhogāvinibbhoga- sabhāgavisabhāgaajjhattikabāhirasaṅgahapaccayasamannāhārapaccayavibhāgākārato, sasambhārasaṅkhepasasambhāravibhattisalakkhaṇasaṅkhepasalakkhaṇavibhattiākārato cāti sabbena ākārena.
何谓处？即所依之境，何谓处则是究竟之因缘。触境何者是取因，涵义为依此问“何得其际”。即是大法实修者也。不生不灭之性。所谓一切因缘，乃言辞义之汇聚所成，以分辨标示兼收兼顾内外并立诸因果因缘之理，广泛涵摄诸法总聚、差别、内外相系、顺缘逆缘等理也，即是所谓一切因缘。
§488
488. Dibbanti ettha pañcahi kāmaguṇehi samaṅgībhūtā hutvā vicaranti, kīḷanti, jotanti cāti devo, devaloko. Taṃ yanti upagacchanti etenāti devayāniyo. Vasaṃ vattentoti ettha vasavattanaṃ nāma yathicchitaṭṭhānagamanaṃ. Cattāro mahārājāno etesaṃ issarāti cātumahārājikā yā devatā maggaphalalābhino tā tamatthaṃ ekadesena jāneyyuṃ buddhavisayo panāyaṃ pañhoti cintetvā ‘‘na jānāmā’’ti āhaṃsu, tenāha ‘‘buddhavisaye’’tiādi. Ajjhottharaṇaṃ nāmettha nippīḷananti āha ‘‘punappunaṃ pucchatī’’ti. Abhikkantatarāti rūpasampattiyā ceva paññāpaṭibhānādiguṇehi ca amhe abhibhuyya paresaṃ kāmanīyatarā. Paṇītatarāti uḷāratarā, tenāha ‘‘uttamatarā’’ti.
488. 天人中于五欲之性相调和，活动、游戏、照耀等，称为“天”与“天界”。诸众生往往趋近于此，谓之天人随从。此处所谓“天王统帅者”为自愿往各处移动之意。四大天王为其主帅，司守天界诸路，亦作为取果之路，彼等独自一日皆知此事，因而称“佛地之所”。且因反复询问，谓“我未知”，遂答以“佛地之”（义）。所谓摧压即在此指以显现美好才德、智慧及欢喜优胜等力而压胜他路也。所谓高贵优美，意即更胜他者，故谓“优秀”等语。
§491-3
491-3.Devayāniyasadiso iddhividhañāṇasseva adhippetattā. ‘‘Devayāniyamaggoti vā …pe… sabbametaṃ iddhividhañāṇasseva nāma’’nti idaṃ pāḷiyaṃ aṭṭhakathāsu ca tattha tattha āgataruḷhivasena vuttaṃ.
491-3. 天王之路等，亦同神通种种智之主宰。谓之“天王之路”等……全部此类皆名为神通种种智，此言亦于巴利注释本中随处宣说，且言词严格严正。
§494
494.Āgamanapubbabhāge nimittanti brahmuno āgamanassa pubbabhāge uppajjananimittaṃ. Pāturahosīti āvi bhavi. Pākaṭo ahosīti pakāso ahosi.
494. 关于“来临”一词，巴拉莫（婆罗门）的“来临”部分，是彼“来临”的前段；“产生缘由”则是来临之前的因缘。“广泛存在”的意思是“有此有彼”。“显现”的意思是“显示出来”。
§497
497.Padesenāti ekadesena, upādinnakavasena, sattasantānapariyāpannenāti attho. Anupādinnakepīti anindriyabaddhepi. Nippadesato anavasesato. Pucchāmūḷhassāti pucchituṃ ajānantassa. Pucchāya dosaṃ dassetvāti tena katapucchāya pucchitākāre dosaṃ vibhāvetvā. Yasmā vissajjanaṃ nāma pucchānurūpaṃ pucchāsabhāgena vissajjetabbato, na ca tathāgatā virajjhitvā katapucchānurūpaṃ vissajjenti, atthasabhāgatāya ca vissajjanassa pucchakā tadatthaṃ anavabujjhantā sammuyhanti, tasmā pucchāya sikkhāpanaṃ buddhāciṇṇaṃ, tenāha ‘‘pucchaṃ sikkhāpetvā’’tiādi.
497. “词句”者，指单独的一句或一段，是指受摄取的、包含七个时期的[内容]。其中“不被摄取”者，指虽不受根所系，但仍未脱离[联系]。 "不被句缀"者是指未被完全包含并未结束的。“疑根基”是指不知如何提出疑问。以“由所作疑问显示过失”，即通过该疑问所呈现的过失。因所谓释放，指尾部未脱离的如同尾根部分待释，不取舍已灭者所生之尾部相似，所以如来未然除灭而仍根据所作疑问而释放心尾之疑问，称为“对法义不解而反为缠绕”，因此以疑问作为教导，是佛陀亲自制定的，故说“以疑问教导”等语。
§498
498.Appatiṭṭhāti appaccayā, sabbaso samucchinnakāraṇāti attho. Upādinnaṃ yevāti indriyabaddhameva. Yasmā ekadisābhimukhaṃ santānavasena saṇṭhite rūpappabandhe dīghasamaññā taṃ upādāya tato appake rassasamaññā tadubhayañca visesato rūpaggahaṇamukhena gayhati, tasmā āha ‘‘dīghañca rassañcāti saṇṭhānavasena upādārūpaṃ vutta’’nti. Appaparimāṇe rūpasaṅghāte aṇusamaññā, taṃ upādāya tato mahati thūlasamaññā. Idampi dvayaṃ visesato rūpaggahaṇamukhena gayhati, tenāha ‘‘imināpī’’tiādi. Pi-saddena cettha ‘‘saṇṭhānavasena upādārūpaṃ vutta’’nti etthāpi vaṇṇamattameva kathitanti imamatthaṃ samuccinatīti vadanti. Subhanti sundaraṃ, iṭṭhanti attho. Asubhanti asundaraṃ, aniṭṭhanti vuttaṃ hoti. Tenevāha ‘‘iṭṭhāniṭṭhārammaṇaṃ panevaṃ kathita’’nti. Dīghaṃ rassaṃ, aṇuṃ thūlaṃ, subhāsubhanti tīsu ṭhānesu upādārūpasseva gahaṇaṃ, bhūtarūpānaṃ visuṃ gahitattā. Nāmanti vedanādikkhandhacatukkaṃ tañhi ārammaṇābhimukhaṃ namanato, nāmakaraṇato ca ‘‘nāma’’nti vuccati. Heṭṭhā ‘‘dīghaṃ rassa’’ntiādinā vuttameva idha ruppanaṭṭhena ‘‘rūpa’’nti gahitanti āha ‘‘dīghādibhedaṃ rūpañcā’’ti. Dīghādīti ca ādi-saddena āpādīnañca saṅgaho daṭṭhabbo. Yasmā vā dīghādisamaññā na rūpāyatanavatthukāva, atha kho bhūtarūpavatthukāpi. Tathā hi saṇṭhānaṃ phusanamukhenapi gayhati, tasmā dīgharassādiggahaṇena bhūtarūpampi gayhatevāti ‘‘dīghādibhedaṃ rūpa’’micceva vuttaṃ. Kiṃ āgammāti kiṃ adhigantvā kissa adhigamahetu. ‘‘Uparujjhatī’’ti idaṃ anuppādanirodhaṃ sandhāya vuttaṃ, na khaṇanirodhanti āha ‘‘asesametaṃ nappavattatī’’ti.
498. “灭”指“灭除缘起”，意指一切因缘均已断尽之意。所受者，专指五根所系。由于向某一方诸法共存之色蕴，既有长期的触取，又有短暂的触感，且二者以色蕴作相互条件而结合，因此说“以共存之相受取”。短暂中等于色蕴之集聚，长者等于大体集聚，二者皆以色蕴为把持之本。因此称此为“以共存之相受取”。据此，释法者连同色相之义亦相合，即所谓“色的种类由长短等别而成”。所谓“长”以起头词示集合同类之义。由于长等不但出现在色所处，更适用于色蕴之所缘。因着色蕴诸处的接触所使其合而成为共受，故长感与体感俱能支配色体，故“色之长短等别”被错误理解。所谓“来临（āgama）”即是说“所得、求得、缘于何物而得”。“上举”是指此言及无生无灭之结，是说非瞬息灭除，称“此不尽乃行”，而非瞬时灭尽。
§499
499.Viññātabbanti visiṭṭhena ñātabbaṃ, ñāṇuttamena ariyamaggañāṇena paccakkhato jānitabbanti attho, tenāha ‘‘nibbānassetaṃ nāma’’nti. Nidissatīti nidassanaṃ, cakkhuviññeyyaṃ. Na nidassanaṃ anidassanaṃ, acakkhuviññeyyanti etamatthaṃ vadanti. Nidassanaṃ vā upamā, taṃ etassa natthīti anidassanaṃ. Na hi nibbānassa niccassa ekassa accantasantapaṇītasabhāvassa sadisaṃ nidassanaṃ kutoci labbhatīti. Yaṃ ahutvā sambhoti, hutvā paṭiveti taṃ saṅkhataṃ udayavayantehi saantaṃ, asaṅkhatassa pana nibbānassa niccassa te ubhopi antā na santi, tato eva navabhāvāpagamasaṅkhāto jarantopi tassa natthīti āha ‘‘uppādanto…pe… ananta’’nti. ‘‘Titthassa nāma’’nti vatvā tattha nibbacanaṃ dassetuṃ ‘‘papanti etthāti papa’’nti vuttaṃ. Ettha hi papanti pānatitthaṃ. Bha-kāro kato niruttinayena. Visuddhaṭṭhena vā sabbatopabhaṃ, kenaci anupakkiliṭṭhatāya samantato pabhassaranti attho . Yena nibbānaṃ adhigataṃ, taṃ santatipariyāpannānaṃyeva idha anuppādanirodho adhippetoti vuttaṃ ‘‘upādinnakadhammajātaṃ nirujjhati appavattaṃ hotī’’ti.
499. “应知”是指由独特知识，即圣道之最高智慧，逆照而获知的义理，故说“此即涅槃之义”。“显现”是指展示，是眼识所依之所见。非“显现”为非显现，非眼识可识者，这一义旨如此说。显现或比拟，若无此，则谓为非显现。涅槃非恒常之一实体，非绝对不变之体，故不能得具一恒常的显现。所谓由生起为生之物，既生必灭，此生灭俱有终结，非造作；而非造作者即涅槃，故两者皆无终极。此故称“由生起……无尽”等。所谓“恒有论者”以此观故作如是说，若欲显示灭者，则说“此处灭”即指此地灭。于此用灭字指下流之灭，字义依《梵》源。有时以净明相对之意，指某些无玷污的彻底光明。由此所达涅槃，乃以此恒常观之无生灭法之无生灭为依体，故说“受持涅槃”等。
Tatthāti ‘‘viññāṇassa nirodhenā’’ti yaṃ padaṃ vuttaṃ, tasmiṃ. ‘‘Viññāṇa’’nti viññāṇaṃ uddharati vibhattabbattā etthetaṃ uparujjhatīti etasmiṃ nibbāne etaṃ nāmarūpaṃ carimakaviññāṇanirodhena anuppādavasena nirujjhati anupādisesāya nibbānadhātuyā, tenāha ‘‘vijjhātadīpasikhā viya apaṇṇattikabhāvaṃ yātī’’ti. ‘‘Carimakaviññāṇa’’nti hi arahato cuticittaṃ adhippetaṃ. ‘‘Abhisaṅkhāraviññāṇassāpī’’tiādināpi saupādisesanibbānamukhena anupādisesanibbānameva vadati nāmarūpassa anavasesato uparujjhanassa adhippetattā, tenāha ‘‘anuppādavasena uparujjhatī’’ti. Sotāpattimaggañāṇenāti kattari, karaṇe vā karaṇavacanaṃ. Nirodhenāti pana hetumhi. Etthāti etasmiṃ nibbāne. Sesamettha yaṃ atthato na vibhattaṃ, taṃ suviññeyyameva.
此处“出处”谓“识之灭尽”。所谓“识”，指识所提升及断灭。就此涅槃而言，名色及彼末识终止而无生起，成就无依止的涅槃之根基，因此喻为“明灯之火焰永不熄灭”。所谓“最后识”是指阿拉汉最后断灭心。又称“善法识同断灭”，是以无分别灭为铠甲，非分别灭故称为无分灭。由此以无生起断灭而止息生起，故说“以无生起而灭”。“初果圣道慧”谓进入流果的智慧。在缘起与作用中，此果为因或作为因。至于缘灭，谓于此涅槃中之识断灭即该因缘执持之止，再无分别，故说“无生起为缘而断灭”。
Kevaṭṭasuttavaṇṇanāya līnatthappakāsanā. · 《给瓦达经》注释中隐义的阐明。