3. Ambaṭṭhasuttaṃ · 3. 阿摩德经复注

230 段 · CSCD 巴利原典

2. Sāmaññaphalasuttavaṇṇanā2. 《沙门果经》义注

Rājāmaccakathāvaṇṇanā王与大臣对话义注

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150.Rājagaheti ettha duggajanapadaṭṭhānavisesasampadādiyogato padhānabhāvena rājūhi gahitanti rājagahanti āha ‘‘mandhātu…pe… vuccatī’’ti. Tattha mahāgovindena mahāsattena pariggahitaṃ reṇuādīhi rājūhi pariggahitameva hotīti mahāgovindaggahaṇaṃ. Mahāgovindoti mahānubhāvo eko purātano rājāti keci. Pariggahitattāti rājadhānībhāvena pariggahitattā. Pakāreti nagaramāpanena raññā kāritasabbagehattā rājagahaṃ, gijjhakūṭādīhi parikkhittattā pabbatarājehi parikkhittagehasadisantipi rājagahaṃ, sampannabhavanatāya rājamānaṃ gehanti pi rājagahaṃ, saṃvihitārakkhatāya anatthāvahabhāvena upagatānaṃ paṭirājūnaṃ gahaṃ gehabhūtantipi rājagahaṃ, rājūhi disvā sammā patiṭṭhāpitattā tesaṃ gahaṃ gehabhūtantipi rājagahaṃ, ārāmarāmaṇeyyakādīhi rājate, nivāsasukhatādinā sattehi mamattavasena gayhati, pariggayhatīti vā rājagahanti edise pakāre so padeso ṭhānavisesabhāvena uḷārasattaparibhogoti āha ‘‘taṃ paneta’’ntiādi. Tesanti yakkhānaṃ. Vasanavananti āpānabhūmibhūtaṃ upavanaṃ.

所谓王舍城者，此处因贫恶众生聚集之地、都邑所在而得名。凡王以此地为都城，称为王舍。此名由大迦毗罗卫王与大刚王用尘埃等聚集而成，即以国王为主所聚也，故称大迦毗罗卫。大迦毗罗卫乃某古代圣王之一尊号。所谓聚集者，即指以国都为中心的集聚之意。比如说以城市开设御苑，由王令诸宫官管理的京城，称为王舍；被蟾蜍丘等山峰环绕者，亦称王舍；富饶广阔的豪宅群落，即为王舍；为防护敌害而设立的王宫，也谓之王舍。国王亲临视察、定居舒适之所，由臣民妥善服侍的住所，乃名为王舍。聚集守护称为“聚”，亦有云“王聚”，即本地特有的地理范围与众多众生共处之地。所谓“耶迦”，即夜叉之类。所谓“果那瓦那”，指的是人间戒禁法领地所建立的郁郁葱葱之园林。

Avisesenāti ‘‘pātimokkhasaṃvarasaṃvuto viharati’’ (ma. ni. 1.69; 3.75; vibha. 508), ‘‘paṭhamaṃ jhānaṃ upasampajja viharati, (dī. ni. 1.226; saṃ. ni. 2.152; a. ni. 4.123; pārā. 11) ‘‘mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati’’, (dī. ni. 1.556; 3.308; ma. ni. 1.77, 459, 509; 2.309, 315, 451, 471; 3.230; vibha. 642) ‘‘sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ samāpajjitvā viharatī’’tiādīsu (ma. ni. 1.459) viya saddantarasannidhānasiddhena visesaparāmasanena vinā. Iriyāya kāyikakiriyāya pavattanūpāyabhāvato pathoti iriyāpatho. Ṭhānādīnañhi gatinivatti ādiavatthāhi vinā na kañci kāyikakiriyaṃ pavattetuṃ sakkā. Viharati pavattati etena, viharaṇañcāti vihāro, dibbabhāvāvaho vihāro dibbavihāro, mahaggatajjhānāni. Nettiyaṃ pana ‘‘catasso āruppasamāpattiyo āneñjā vihārā’’ti vuttaṃ . Taṃ tāsaṃ mettājhānādīnaṃ brahmavihāratā viya bhāvanāvisesabhāvaṃ sandhāya vuttaṃ. Aṭṭhakathāsu pana dibbabhāvāvahasāmaññato tāpi ‘‘dibbavihārā’’ tveva vuttā. Hitūpasaṃhārādivasena pavattiyā brahmabhūtā seṭṭhabhūtā vihārāti brahmavihārā, mettājhānādikā. Anaññasādhāraṇattā ariyānaṃ vihārāti ariyavihārā, catassopi phalasamāpattiyo. Samaṅgīparidīpananti samaṅgibhāvaparidīpanaṃ. Iriyāpathasamāyogaparidīpanaṃ itaravihārasamāyogaparidīpanassa visesavacanassa abhāvato, iriyāpathasamāyogaparidīpanassa ca atthasiddhattā. Viharatīti ettha vi-saddo vicchedatthajotano, haratīti neti, pavattetīti attho. Tattha kassa kena vicchindanaṃ, kathaṃ kassa pavattananti antolīnaṃ codanaṃ sandhāyāha ‘‘so hī’’tiādi.

“无别”即指“持戒清净，正行守护”的状态。如《摩诃尼柯耶》、《增支部》所载：“住于戒律守护清净而无违犯。”又如“入初禅而住”者，指得初禅所获的喜乐定境而修行持住。又如“持慈心满其一方”者，为以慈悲心普照一切方位修持禅定。又云“断除一切相缘，一心入无相境定而住”。诸佛论中以上为常见事例。此处无文字间断，意指连续而不间断的修持。身道行（身行法）之流转，正是指身行因缘之演转，“路径”即身体之移动轨迹。由所在之地、去来往返等因缘，没有任何身行法可运行。所谓“住”，是“行”，其意为“住处”，此指神通所致的住处或禅定之境。佛经、《净网论》等称“四无色定，是为禅那所致之住处”。此类住持正如慈禅等梵天所住之法，亦即梵行修持之住。注释书中多称此为神妙之住持，特指梵行住持。由修持收摄心念所缘生之禅趣为上乘住持之行，故名“正行住持”。诸圣人者非比寻常人，其所住处即为圣住处。与诸根门状态、出入路径有关之义理说法相通。因无他缘故，非为他处所共用。此处“住”字分拆意为“断除”与“摄持”，其含义分别为断除烦恼与摄持正行。所断、所摄为何？谐引小果语，谓有动摇者，由于往来促使，所以教导“此正行住持也”。

Gocaragāmadassanatthaṃ ‘‘rājagahe’’ti vatvā buddhānaṃ anurūpanivāsanaṭṭhānadassanatthaṃ ‘‘ambavane’’ti vuttanti āha ‘‘idamassā’’tiādi. Etanti etaṃ ‘‘rājagahe’’ti bhummavacanaṃ samīpatthe ‘‘gaṅgāya gāvo caranti, kūpe gaggakula’’nti ca yathā. Kumārena bhatoti kumārabhato, so eva komārabhacco yathā bhisaggameva bhesajjaṃ. Dosābhisannanti vātapittādivasena ussannadosaṃ. Virecetvāti dosapakopato vivecetvā.

为示范耕牧之地，称为王舍。为显明与佛所契合之居住地，称为果园。所谓“此地”等语，即王舍一带土语，如“江中有牛放牧，井边有溪水汇流”，正如此例。少年俗子即为少年王子，犹如有瘙痒而用药膏涂抹。所谓“有病怒者”，指因风火失调等生气痛苦。所谓“净除”，即因生疾不悦而消除疾苦。

Aḍḍhateḷasahīti aḍḍhena terasahi aḍḍhaterasahi bhikkhusatehi. Tāni pana paññāsāya ūnāni terasabhikkhusatāni hontīti āha ‘‘aḍḍhasatenā’’tiādi.

所谓“八十三”，即以八加三为十三，十三以八加十三为二十一，加三为二十四，三合计为五十三，余下之数加起共一百三十多，不满一百五十比库数，故称“半百三十余四”，意即约百三十四比库。

Rājatīti dibbati, sobhatīti attho. Rañjetīti rameti. Raññoti pitu bimbisārarañño. Sāsanaṭṭhena hiṃsanaṭṭhena sattu.

所谓“王者”，意指光明美善。所谓“悦”，即喜乐。所谓“王”，即宾比萨拉王。以教法为依归，以非暴力为基础。

Bhāriyeti garuke aññesaṃ asakkuṇeyye vā. Suvaṇṇasatthakenāti suvaṇṇamayena satthakena. Ayomayañhi rañño sarīraṃ upanetuṃ ayuttanti vadati. Suvaṇṇasatthakenāti vā suvaṇṇaparikkhatena satthakena bāhuṃ phālāpetvāti sirāvedhavasena bāhuṃ phalāpetvā udakena sambhinditvā pāyesi kevalassa lohitassa gabbhinitthiyā dujjīrabhāvato. Dhurāti dhurabhūtā, gaṇassa , dhorayhāti attho. Dhuraṃ nīharāmīti gaṇadhuraṃ gaṇabandhiyaṃ nibbattemi. ‘‘Pubbe kho’’tiādi khandhakapāḷi eva.

所谓“妻子”，指凡夫众生或别种不宜者。所谓“金兵士”，指拥有金属质地铠甲的兵士。所谓铜铁制造之兵士，不宜让其接近王身。所谓“金兵士”，是以黄金为装饰铠甲，手持弓箭之士。所谓“头刺兵士”，手持利器刺刃者。所谓“石刺者”，是指手持石器的部众。所谓“昔者”即指律藏篇章原文。

Potthaniyanti churikaṃ, yaṃ ‘‘nakhara’’ntipi [pothanikanti churikaṃ, yaṃ kharantipi (sārattha. ṭī. 3.339) pothanikanti churikaṃ, kharantipi (vi. vi. ṭī. 2.cūḷavaggavaṇṇanā 339)] vuccati. Divā divassāti divassapi divā, majjhanhikavelāyanti attho.

Potthaniyanti churikaṃ，谓之“钉爪”者，是指那种称为“钉刀”的柄短锐器。白昼谓之白昼，白昼即是一昼。睡午时分时谓之午时分，即指中午之时。

Tassā sarīraṃ lehitvā yāpeti attūpakkamena maraṇaṃ na yuttanti. Na hi ariyasāvakā attānaṃ vinipātentīti. Maggaphalasukhenāti maggaphalasukhāvahena sotāpattimaggaphalasukhūpasañhitena caṅkamena yāpeti.Cetiyaṅgaṇeti gandhapupphādīhi pūjanaṭṭhānabhūte cetiyaṅgaṇe . Nisajjanatthāyāti bhikkhusaṅghanisīdanatthāya. Cātumahārājikadevaloke…pe… yakkho hutvā nibbatti tattha bahulaṃ nibbattapubbatāya ciraparicitanikantivasena.

以其身体涂抹并保持自己之特有清洁，死者不得同归。盖圣弟子不自堕落也。所谓“道果之乐”者，是由道果之乐所引发的道果之乐，以及随道果之乐步行而得的安乐。庙塔及其区域指以香花等成供养之场所。聚集之意者，为比库僧团聚座而设。四大王天、诸天、亚卡等皆于此长生不死，处于熟悉久居的山谷或森林之间多有成就。

Khobhetvāti puttasinehassa balavabhāvato, sahajātapītivegassa ca savipphāratāya taṃsamuṭṭhānarūpadhammehi pharaṇavasena sakalasarīraṃ āloḷetvā. Tenāha ‘‘aṭṭhimiñjaṃ āhacca aṭṭhāsī’’ti. Pituguṇanti pitu attani sinehaguṇaṃ. Muñcāpetvāti ettha iti-saddo pakārattho, tena ‘‘abhimārakapurisapesanādippakārenā’’ti vutte eva pakāre paccāmasati. Vitthārakathānayoti ajātasattupasādanādivasena vitthārato vattabbāya kathāya nayamattaṃ. Kasmā panettha vitthāranayā kathā na vuttāti āha ‘‘āgatattā pana sabbaṃ na vutta’’nti.

怒怒者由子爱情感之强烈及与生俱来的痛苦之盛，因而生起如怒火焚烧身体之状。故说“召集八人，聚于八十八”，意指父亲即为父亲自身之亲情之质。放弃者，此语为指言之外，故谓“由骄傲愤懑之人之责难等事”而得表明。详说即为因未出生之信心等而详细讲述之说法。何以此处不详说此说法？谓“众多所至时未曾详述”之故。

Kosalaraññoti mahākosalarañño. Paṇḍitādhivacananti paṇḍitavevacanaṃ. Vidantīti jānanti. Vedena ñāṇena karaṇabhūtena īhati pavattatīti vedehi.

“Kosalarañña”意为“大国萨拉之王”，谓之“博学者言”者，即学者所言。“Vidan”意为知晓，谓以知识智慧为行为，认为是正在进行之事。

Etthāti etasmiṃ divase. Anasanena vāti vā-saddo aniyamattho, tena ekaccamanoduccaritadussīlyādīni saṅgaṇhāti. Tathā hi gopālakūposatho abhijjhāsahagatacittassa vasena vutto, nigaṇṭhuposatho mosavajjādivasena. Yathāha ‘‘so tena abhijjhāsahagatena cetasā divasaṃ atināmetī’’ti (a. ni. 1.71), ‘‘iti yasmiṃ samaye sacce samādapetabbā, musāvāde tasmiṃ samaye samādapentī’’ti (a. ni. 1.71) ca ādi. Etthāti uposathasadde. Atthuddhāroti vattabbaatthānaṃ uddhāraṇaṃ.

此处“Etthā”意谓当天。“Anasana”一词含义不定，因其广集了下品言语恶行等。如牧牛童守斋受贪爱心驱使所诵，及尼拘罗守斋与谎言毁诋之日等。如语曰：“彼以贪爱心驱动，违犯当日之名。”、“于彼时宜守真实，彼时当谨慎远离谎语”等。此为守斋名词解释，即释言之举例。

Nanu ca atthamattaṃ pati saddā abhinivisantīti na ekena saddena aneke atthā abhidhīyantīti? Saccametaṃ saddavisese apekkhite, tesaṃ pana atthānaṃ uposathasaddavacanīyatā sāmaññaṃ upādāya vuccamāno ayaṃ vicāro uposathasaddassa atthuddhāroti vutto. Heṭṭhā ‘‘evaṃ me suta’’ntiādīsu āgate atthuddhārepi eseva nayo. Kāmañca pātimokkhuddesādivisayopi uposathasaddo sāmaññarūpo eva visesasaddassa avācakabhāvato, tādisaṃ pana sāmaññaṃ anādiyitvā ayamattho vuttoti veditabbaṃ. Sīlasuddhivasena upetehi samaggehi vasīyati anuṭṭhīyatīti uposatho, pātimokkhuddeso. Samādānavasena adhiṭṭhānavasena vā upecca ariyavāsādiatthaṃ vasitabbato uposatho, sīlaṃ. Anasanādivasena upecca vasitabbato anuvasitabbato uposatho. Upavāsoti samādānaṃ. Uposathakulabhūtatāya navamahatthinikāyapariyāpanne hatthināge kiñci kiriyaṃ anapekkhitvā rūḷhivasena samaññāmattaṃ uposathoti āha ‘‘uposatho nāgarājātiādīsu paññattī’’ti. Divase pana uposathasaddappavatti aṭṭhakathāyaṃ vuttā eva. Suddhassa ve sadā phaggūti ettha pana suddhassāti sabbaso kilesamalābhāvena suddhassa. Veti nipātamattaṃ. Veti vā byattanti attho. Sadā phaggūti niccakālampi phagguṇanakkhattameva. Yassa hi phagguṇamāse uttaraphagguṇadivase titthanhānaṃ karontassa saṃvaccharikapāpapavāhanaṃ hotīti laddhi, taṃ tato vivecetuṃ idaṃ bhagavatā vuttaṃ. Suddhassuposatho sadāti yathāvuttasuddhiyā suddhassa uposathaṅgāni vatasamādānāni ca asamādiyatopi niccaṃ uposatho, uposathavāso evāti attho. Pañcadasannaṃ tithīnaṃ pūraṇavasena pannaraso.

难道声音不会因涵义不同而聚合多个义项吗？此语指依言语特殊形态而成立的涵义，此中诸义乃守斋名称之义，取其共通因故称为守斋义解释也。以下诸经所载“如是我闻”等，即为理解此义解释之例。既然守斋名号所指多是戒清净、安住等，亦当知此守斋即指该戒律。且按戒律，守斋必须持戒安住以具正法依止，故守斋即指持戒也。又守斋还涵盖守斋日禁食安住之意。及守斋法具备严肃庄重性质时，譬如当有象牙或大蟒为证据而不中断守斋，乃称之守斋。白天的守斋名号依经文讲也有所说明。所谓清净者，为全然无染污故，且“维持不失”之意。此为词语使然，也可解释。常云“清净”，乃以本月半合天数计算。因若当斋月中除夕日有渡师欲去者，则免除其所犯恶行故，此乃世尊令辨别之处。清净守斋意指受所说清净而持守守斋，且日値守不失者恒为守斋、受戒者也。十五日满，十五日前日也。

Bahuso , atisayato vā kumudāni ettha santīti kumudavatī, tissaṃ kumudavatiyā. Catunnaṃ māsānaṃ pāripūribhūtāti cātumāsī. Sā eva pāḷiyaṃ cātumāsinīti vuttāti āha ‘‘idha pana cātumāsinīti vuccatī’’ti. Tadā kattikamāsassa puṇṇatāya māsapuṇṇatā. Vassānassa utuno puṇṇatāya utupuṇṇatā. Kattikamāsalakkhitassa saṃvaccharassa puṇṇatāya saṃvaccharapuṇṇatā. ‘‘Mā’’ iti cando vuccati tassa gatiyā divasassa minitabbato. Ettha puṇṇoti etissā rattiyā sabbakalāpāripūriyā puṇṇo. Tadā hi cando sabbaso paripuṇṇo hutvā dissati. Ettha ca ‘‘tadahuposathe pannarase’’ti padāni divasavasena vuttāni, ‘‘komudiyā’’tiādīni rattivasena.

多者或极盛大开之莲花，此中所说即莲华之意，即《三乘莲华》。四个月圆满，谓之四月满。[据语]巴利语称为『cātumāsi』。此时为卡提伽月满，即月圆之时。雨季夏半月圆恋，亦为夏半月满。卡提伽月所标示之年满，谓之年圆。『Mā』为月之节律，即天体运转及日之次序。此处『圆满』指夜全充盈。此时月光完全，显现圆满之象。又有『戒律日十五』之语，表以日数定期，『komudiyā』及类似之夜期均标示夜时。

Rājāmaccaparivutoti rājakulasamudāgatehi amaccehi parivuto. Atha vā anuyuttakarājūhi ceva amaccehi ca parivuto. Caturupakkilesāti abbhā mahikā dhūmarajo rāhūti imehi catūhi upakkilesehi. Sanniṭṭhānaṃ kataṃ aṭṭhakathāyaṃ.

『Rājāmacca parivuto』意为由王族子弟及其随从众所围绕。或由亲近王族者及其随伴所环绕。『四肮脏』指黑烟、臭雾、鬼魅等四种污秽存在。此为对注疏中具体境界之说明与确定。

Pītivacananti pītisamuṭṭhānaṃ vacanaṃ. Yañhi vacanaṃ paṭiggāhakanirapekkhaṃ kevalaṃ uḷārāya pītiyā vasena sarasato sahasāva mukhato niccharati, taṃ idha ‘‘udāna’’nti adhippetaṃ. Tenāha ‘‘yaṃ pītivacanaṃ hadayaṃ gahetuṃ na sakkotī’’tiādi.

『喜乐语』者，即由喜乐生起之言语。此类语无所依止，独由欢愉之意念从口中涌出，迅疾如河水奔流。故于此称之为『誓言』。据此说：“不能受持喜乐语者，......”。

Dosehi itā gatā apagatāti dosinā ta-kārassa na-kāraṃ katvā yathā ‘‘kilese jito vijitāvīti jino’’ti. Anīya-saddo kattuatthe veditabboti āha ‘‘manaṃ ramayatī’’ti ‘‘ramaṇīyā’’ti yathā ‘‘niyyānikā dhammā’’ti. Juṇhavasena rattiyā surūpatāti āha ‘‘vuttadosavimuttāyā’’tiādi. Tattha abbhādayo vuttadosā, tabbigameneva cassā dassanīyatā, tena, utusampattiyā ca pāsādikatā veditabbā. Lakkhaṇaṃ bhavituṃ yuttāti etissā rattiyā yutto divaso māso utu saṃvaccharoti evaṃ divasamāsautusaṃvaccharānaṃ sallakkhaṇaṃ bhavituṃ yuttā lakkhaññā, lakkhaṇīyāti attho.

『已往罪过已灭净』，谓罪者或作恶者已无作恶之力，如‘污染已净，被污染者已被降服’。‘妙语’用以表义，譬喻‘心悦’为‘悦者’。又如称美人‘可爱之人’，称‘自然法’为‘引导法’。夜中称为‘淳火’，意谓‘已破除烦恼’。初起者称为有罪，闻者应知罪恶。以此，根据季节丰沛与宫殿庄严可知。此夜以致日、月、季、年为周期标识，因应周期出现多重征兆，表明此规律。

‘‘Yaṃ no payirupāsato cittaṃ pasīdeyyā’’ti vuttattā ‘‘samaṇaṃ vā brāhmaṇaṃ vā’’ti ettha paramatthasamaṇo ca paramatthabrāhmaṇo ca adhippeto, na pabbajjāmattasamaṇo, na jātimattabrāhmaṇo cāti āha ‘‘samitapāpatāya samaṇaṃ. Bāhitapāpatāya brāhmaṇa’’nti. Bahuvacane vattabbe ekavacanaṃ, ekavacane vā vattabbe bahuvacanaṃ vacanabyatayo. Aṭṭhakathāyaṃ pana ekavacanavaseneva byatayo dassito. Attani, garuṭṭhāniye ca ekasmimpi bahuvacanappayogo nirūḷhoti. Sabbenapīti ‘‘ramaṇīyā vatā’’tiādinā sabbena vacanena. Obhāsanimittakammanti obhāsabhūtanimittakammaṃ paribyattaṃ nimittakaraṇanti attho. Devadatto cāti. Ca-saddo attūpanayane, tena yathā rājā ajātasattu attano pitu ariyasāvakassa satthuupaṭṭhākassa ghātanena mahāparādho , evaṃ bhagavato mahāanatthakarassa devadattassa avassayabhāvena pīti imamatthaṃ upaneti. Tassa piṭṭhichāyāyāti tassa jīvakassa piṭṭhiapassayena, taṃ pamukhaṃ katvā taṃ apassāyāti attho. Vikkhepapacchedanatthanti bhāviniyā attano kathāya uppajjanakavikkhepanassa pacchindanatthaṃ, anuppattiatthanti adhippāyo. Tenāha ‘‘tassaṃ hī’’tiādi.

『令我心喜悦者』，此语已言彼令心欣叹。『沙门或婆罗门』语中，指真实之沙门及婆罗门，而非仅凭出家或族姓所称。谓“断恶根者为沙门，弃除恶者为婆罗门。”复数时应用单数，单数时用复数，谓语言变化。注疏则一般示单数。语中多复数现象难避。『皆皆』意谓尽皆。『显现因缘事』者，指显现现象及其缘起过程。称“提婆达多”，『名词合成』则指个人名。“四”字于本义呈现时，在注疏语境中尤为显著。如同王子未生怨等例，表其大恶行。如此，谈及世尊巨大恶行之文义。『背脊阴影』意谓以护具遮蔽。指以其背后保护，意在遮避显露。『开释断绝之意』，谓言外解说或阻断意涵。『不成就之意』为不达成之义。故述以‘不应成就’等。

§151

151.‘‘So kirā’’tiādi porāṇaṭṭhakathāya āgatanayo. Eseva nayo parato makkhalipadanibbacanepi . Upasaṅkamantīti upagatā. Tadeva pabbajjaṃ aggahesīti tadeva naggarūpaṃ pabbajjaṃ katvā gaṇhi.

151。“于是如此”者，出自旧注疏。该理路之前，含有魔骂句。谓进至时，已至之意。该即皈依出家之意，表述出家形式。

Pabbajitasamūhasaṅkhātosaṅghoti pabbajitasamūhatāmattena saṅgho, na niyyānikadiṭṭhisuvisuddhasīlasāmaññavasena saṃhatattāti adhippāyo. Assa atthīti assa satthupaṭiññassa parivārabhūto atthi. Svevāti pabbajitasamūhasaṅkhātova. Keci pana ‘‘pabbajitasamūhavasena saṅghī, gahaṭṭhasamūhavasena gaṇī’’ti vadanti, taṃ tesaṃ matimattaṃ gaṇe eva loke saṅgha-saddassa nirūḷhattā. Ācārasikkhāpanavasenāti acelaka vatacariyādiācārasikkhāpanavasena. Pākaṭoti saṅghīādibhāvena pakāsito. ‘‘Appiccho’’ti vatvā tattha labbhamānaṃ appicchattaṃ dassetuṃ ‘‘appicchatāya vatthampi na nivāsetī’’ti vuttaṃ. Na hi tasmiṃ sāsanike viya santaguṇanigūhaṇalakkhaṇā appicchatā labbhatīti. Yasoti kittisaddo. ‘‘Taranti etena saṃsārogha’’nti evaṃ sammatattā titthaṃ vuccati laddhīti āha ‘‘titthakaroti laddhikaro’’ti. Sādhusammatoti ‘‘sādhū’’ti sammato, na sādhūhi sammatoti āha ‘‘ayaṃ sādhū’’tiādi. ‘‘Imāni me vatasamādānāni ettakaṃ kālaṃ suciṇānī’’ti pabbajitato paṭṭhāya atikkantā bahū rattiyo jānātīti rattaññū. Tā panassa rattiyo cirakālabhūtāti katvā ciraṃ pabbajitassa assāti cirapabbajito. Tattha cirapabbajitatāgahaṇena buddhisīlataṃ dasseti, rattaññutāgahaṇena tattha sampajānataṃ. Addhānanti dīghakālaṃ. Kittako pana soti āha ‘‘dve tayo rājaparivaṭṭe’’ti, dvinnaṃ tiṇṇaṃ rājūnaṃ rajjaṃ anusāsanapaṭipāṭiyoti attho. ‘‘Addhagato’’ti vatvā kataṃ vayogahaṇaṃ osānavayāpekkhanti āha ‘‘pacchimavayaṃ anuppatto’’ti. Ubhayanti ‘‘addhagato, vayoanuppatto’’ti padadvayaṃ.

出家者聚集的社群，即由出家众组成的僧团，乃是以自身修持的清净戒律和具足的共同生活为基础而结成的聚合体，这是它的本质。所谓出家者聚集，即确实由出家众所组成。有人但说『由出家众组成的僧团，家奴群聚组成的家族』，此说只是以人群名目区别僧团为人群中的一类。所谓行为修学教导的聚合，是指由戒律教导及行为规范等所成。『显现』者，即由僧侣等的存在而明显展现其名。说『不求』意指显现时欲求少，为表现「不贪求」的境界，谓『不贪求者甚至都不放置供养物品』，非是教法中情形出现“无此欲求”。所谓『名声』，即声誉名义。『超越此世苦海』，因如是认可，故佛外道亦称「超越者」。称为『超越制造者』。『善可喜悦的认可』，谓认为善法得到赞许，非是说得到善人赞许。『这些是我历经许多时间所获取的成果』，语出出家者之口，表示经历多夜之久。所谓多夜，意味着出家时间久远，称为久出家者。于此因久出家表现其智慧与戒德，因识夜数表现其明觉。所谓长时。所谓名声亦如是，说曰『有二三国王统治，乃是二王三王管辖之地』，意指有两三位国王治理地方。谓已经取得犹如割离之难得成就，言说『西方世界我们未到过』。双方皆谓『长时存在，年龄未缺失』，名词二字。

Pubbe pitarā saddhiṃ satthu santikaṃ gantvā desanāya sutapubbataṃ sandhāyāha ‘‘jhānābhiññādi…pe… sotukāmo’’ti. Dassanenāti na dassanamattaṃ, disvā pana tena saddhiṃ ālāpasallāpaṃ katvā tato akiriyavādaṃ sutvā tesaṃ anattamano ahosi. Guṇakathāyāti abhūtaguṇakathāya. Tenāha ‘‘suṭṭhutaraṃ anattamano hutvā’’ti. Yadi anattamano, kasmā tuṇhī ahosīti āha ‘‘anattamano samānopī’’tiādi.

从前，父母与师长一同前往，聆听佛陀早晨的教诲时，发出愿望希望得见出离定等禅定通达之法。所谓表现，并非仅是显现，而是指在见到后，与父母一同谈说对法的体会，接着虽听闻无为语，内心却不起不悦之意。所谓称为优劣论，是指善恶的分别。于是说『愈加正净而无不悦之心』。若无不悦，为何却变得寂静无言？故言『无不悦者为平等禅者』等。

§152

152.Gosālāyāti evaṃ nāmake gāme. Vassānakāle gunnaṃ tiṭṭhanasālāti eke.

152.「狗舍林」是此名村落的称呼。雨季时，有人称其为「居住待雨的大厅」。

§153

153.Paṭikiṭṭhataranti nihīnataraṃ. Tantāvutānīti tante pasāretvā vītāni. ‘‘Sīte sīto’’tiādinā chahākārehi tassa nihīnassa nihīnatarataṃ dasseti.

153.所谓最低劣者，即更为卑下者。所谓网房，是指铺设成的网状屋顶，有遮盖的。『正如冬天的冷凉』等词，以六角形等情况描述此最低更低劣。

§154

154.Vaccaṃ katvāpīti pi-saddena bhojanaṃ bhuñjitvāpi kenaci asucinā makkhito pīti imamatthaṃ sampiṇḍeti. Vālikathūpaṃ katvāti vattavasena vālikāya thūpaṃ katvā.

154.作言语者，即以「父」字称呼的，有些人虽在用餐时，却被不洁事务污染，表现出心烦意乱、苦楚状态。所谓筑篱者，即以篱笆依照规矩筑起的墙垣。

§156

156.Palibuddhanakilesoti saṃsāre palibuddhanakicco rāgādikileso khettavatthuputtadārādivisayo.

156.所谓「生起烦恼污秽者」，是指世间生起烦恼使命，诸如贪嗔等烦恼缠绕，涉及田地世间、儿女等纷扰之事。

Komārabhaccajīvakakathāvaṇṇanā王子阿巴亚与基瓦咖对话义注

§157

157. Na yathādhippāyaṃ vattatīti katvā vuttaṃ ‘‘anattho vata me’’ti. Jīvakassa tuṇhībhāvo mama adhippāyassa maddanasadiso, tasmā taṃ pucchitvā kathāpanena mama adhippāyo pūretabboti ayamettha rañño ajjhāsayoti dassento ‘‘hatthimhi nu kho panā’’tiādimāha. Kiṃ tuṇhīti kiṃ kāraṇā tuṇhī, kiṃ taṃ kāraṇaṃ, yena tuvaṃ tuṇhīti vuttaṃ hoti. Tenāha ‘‘kena kāraṇena tuṇhī’’ti.

157. 说“并非如所钦定的那样行事”，从而说“对我来说无益”。耆婆迦的沉默状态如同我所钦定的状态的激励，因此询问后以言说方式应当使我的钦定得以充盈。这里显现“统治者”的意思，他说“难道在象身上也是如此吗？”等。何谓沉默？何因沉默？又何因，使得称为沉默？因而问“因何因沉默？”

Kāmaṃ sabbāpi tathāgatassa paṭipatti anaññasādhāraṇā acchariyaabbhutarūpā ca, tathāpi gabbhokkanti- abhijātiabhinikkhamanaabhisambodhidhammacakkappavattana- yamakapāṭihāriyadevorohaṇāni sadevake loke ativiya supākaṭāni, na sakkā kenaci paṭibāhitunti tāniyevettha uddhaṭāni. Itthambhūtākhyānattheti itthaṃ evaṃ pakāro bhūto jātoti evaṃ kathanatthe. Upayogavacananti. ‘‘Abbhuggato’’ti ettha abhīti upasaggo itthambhūtākhyānatthajotako, tena yogato ‘‘taṃ kho pana bhagavanta’’nti idaṃ sāmiatthe upayogavacanaṃ, tenāha ‘‘tassa kho pana bhagavatoti attho’’ti. Kalyāṇaguṇasamannāgatoti kalyāṇehi guṇehi yutto, taṃ nissito tabbisayatāyāti adhippāyo. Seṭṭhoti etthāpi eseva nayo. Kittetabbato kitti, sā eva saddanīyato saddoti āha ‘‘kittisaddoti kittiyevā’’ti. Abhitthavanavasena pavatto saddo thutighoso. Anaññasādhāraṇaguṇe ārabbha pavattattā sadevakaṃ lokaṃ ajjhottharitvā abhibhavitvā uggato.

一切欲乐虽然是如来的修行中不可及、不共的、超奇异的殊胜境界，且孕育、成长、觉悟、出离、证悟真理、转法轮、断除烦恼等奇迹般功德，在诸天世界属太殊胜之因缘，然无人能否定此等境界，故此乃是显露无上真谛之证。所谓‘建立如是状态’，意指如此这般的境界已生已成，故称为‘建立’。『作适用语』，此处“出超”当作前缀，说明这是对状态生起之说，借此联系故‘这正是世尊’之适用语，故释曰“这正是世尊之义”。具善德品质的，即由善德结聚而成，故称为‘钦定’。‘至上者’此处亦是指此规范也。‘名闻’由名号而起，故称“名闻即名号之所指”。由称述而起的名声，是赞美之声。具有无与伦比的殊胜品质，向诸天界显扬，覆蔽敌国普遍赞誉、威力显赫，故称为至尊。

So bhagavāti yo so samatiṃ sapāramiyo pūretvā sabbakilese bhañjitvā anuttaraṃ sammāsambodhiṃ abhisambuddho devānaṃ atidevo sakkānaṃ atisakko brahmānaṃ atibrahmā lokanātho bhāgyavantatādīhi kāraṇehi sadevake loke ‘‘bhagavā’’ti sabbattha patthaṭakittisaddo, so bhagavā. ‘‘Bhagavā’’ti ca idaṃ satthu nāmakittanaṃ. Tenāha āyasmā dhammasenāpati ‘‘bhagavāti netaṃ nāmaṃ mātarā kata’’ntiādi (mahāni. 84). Parato pana bhagavāti guṇakittanaṃ.

所谓世尊者，是指成就四无间断净胜殊行，断尽一切污垢，证得无上正觉的觉者。为天龙等诸天众神、萨咖天帝、梵天、世间诸主所尊敬。以诸种缘故在诸世间各处被称为“世尊”。“世尊”是师长的尊号，所言者为长老法军头领达法郎曰：“世尊”是母亲所取之名称。另一方面，称“世尊”亦是称誉其德的名称。

Yathā kammaṭṭhānikena ‘‘araha’’ntiādīsu navaṭṭhānesu paccekaṃ iti-saddaṃ yojetvā buddhaguṇā anussarīyanti, evaṃ buddhaguṇasaṅkittakenāpīti dassento ‘‘itipi arahaṃ, itipi sammāsambuddho…pe… itipi bhagavā’’ti āha. ‘‘Itipetaṃ abhūtaṃ, itipetaṃ ataccha’’ntiādīsu (dī. ni. 1.5) viya idha iti-saddo āsannapaccakkhakaraṇattho, pi-saddo sampiṇḍanattho, tena ca tesaṃ guṇānaṃ bahubhāvo dīpito. Tāni ca saṅkittentena viññunā cittassa sammukhībhūtāneva katvā saṅkittetabbānīti dassento ‘‘iminā ca iminā ca kāraṇenāti vuttaṃ hotī’’ti āha. Evañhi nirūpetvā kittente yassa saṅkitteti, tassa bhagavati ativiya abhippasādo hoti. Ārakattāti suvidūrattā. Arīnanti kilesārīnaṃ. Arānanti saṃsāracakkassa arānaṃ. Hatattāti vihatattā. Paccayādīnanti cīvarādipaccayānañceva pūjāvisesānañca. Tatoti visuddhimaggato. Yathā ca visuddhimaggato, evaṃ taṃsaṃvaṇṇanatopi nesaṃ vitthāro gahetabbo.

譬如修行场所称号“阿拉汉”等九种不同称谓，依止诸佛德相而被解释。此乃佛德称号之用法。故称曰“正如阿拉汉、正觉……佛陀”，意为“正如此者”。“正如者”非真实本义，而是因近似缘起。依特定音节合成，表示彼此依缘，称号丰富。由此种称述，智慧者明确其义，心中现起，可知应称之意。谓因诸原因故有此称谓。由此分析释义称号，于世尊心生极大信仰。‘远护’意为远离自身入侵者。‘敌人’意指烦恼之敌。‘阻御’谓阻止轮回之敌。‘摧毁’为摧毁烦恼。‘缘及’则指持衣缠身及供养等诸种因缘。‘道’指通往净洁之路。如此论述，应悉着重细节，不可忽略。

Yasmā jīvako bahuso satthusantike buddhaguṇe sutvā ṭhito, diṭṭhasaccatāya ca satthusāsane vigatakathaṃkatho vesārajjappatto, tasmā āha ‘‘jīvako panā’’tiādi. Pañcavaṇṇāyāti khuddikādivasena pañcappakārāya. Nirantaraṃ phuṭaṃ ahosi katādhikārabhāvato. Kammantarāyavasena hissa rañño guṇasarīraṃ khatupahataṃ ahosi.

因耆婆迦多次亲近世尊，听闻佛德，目见真实，孤疑尽除，心生清净，故说“即是耆婆迦等”。“五种描述”即指微小年数等五种分类法。经常以明了口径已具权威，因国王敌人阻碍法的延续，故国王的具德之体受损。

§158

158. ‘‘Uttama’’nti vatvā na kevalaṃ seṭṭhabhāvo evettha kāraṇaṃ, atha kho appasaddatāpi kāraṇanti dassetuṃ ‘‘assayānarathayānānī’’tiādi vuttaṃ. Hatthiyānesu nibbisevanameva gaṇhanto hatthiniyova kappāpesi. Rañño āsaṅkānivattanatthaṃ āsannacārībhāvena tattha itthiyova nisajjāpitā. Rañño paresaṃ durupasaṅkamanabhāvadassanatthaṃ tā purisavesaṃ gāhāpetvā āvudhahatthā kāritā. Paṭivedesīti ñāpesi. Tadevāti gamanaṃ, agamanameva vā.

158. 说“最佳”，不唯指至上性质，且亦当显明其稍逊位德，故举“馕货运旅人”等为例，盖象牙丧失时依旧起用，如今国王为阻止敌人来袭，甚至约束妇女坐安静，如此保持国家安宁。国王对他人敌对态度明显，为此兵员携兵器戒备。提及“侵入”，指进入或出入之义。

§159

159.Mahañcāti karaṇatthe paccattavacananti āha ‘‘mahatācā’’ti. Mahaccāti mahatiyā , liṅgavipallāsavasena vuttaṃ, mahantenāti vuttaṃ hoti. Tenāha ‘‘rājānubhāvenā’’ti ‘‘dvinnaṃ mahāraṭṭhānaṃ issariyasirī’’ti aṅgamagadharaṭṭhānaṃ ādhipaccamāha. Āsattakhaggānīti aṃse olambanavasena sannaddhaasīni. Kulabhogaissariyādivasena mahatī mattā etesanti mahāmattā, mahānubhāvā rājapurisā. Vijjādharataruṇā viyāti vijjādharakumārā viya. Raṭṭhiyaputtāti bhojaputtā. Hatthighaṭāti hatthisamūhā. Aññamaññasaṅghaṭṭanāti avicchedavasena gamanena aññamaññasambandhā.

所谓大者，即为行为上的彼此指称词，谓之「大父」。大者是由“大”意而来，此词乃以其形态之变化称之，意为宏大者、重量者。故曰“王之威仪”，谓二大国之尊贵主权。以吠舍迦国为主，称为大国，以权势显赫者为尊。『吠舍迦利刃』意指肢体相连的兵刃护卫。以家族财富、统治者等诸多腹心事物为依据，此谓大贵族、大威仪者，是王宫中重要人物。犹如掌握知识之树之青年，或为知识持有之王子。所谓国之子，即食粮之子。大象群体称为“象群”。彼此团合，互相往来不断，称为“相互结网”。

Cittutrāso sayaṃ bhāyanaṭṭhena bhayaṃ yathā tathā bhāyatīti katvā. Ñāṇaṃ bhāyitabbe eva vatthusmiṃ bhayato upaṭṭhite ‘‘bhāyitabbamida’’nti bhayato tīraṇato bhayaṃ. Tenevāha ‘‘bhayatupaṭṭhānañāṇaṃ pana bhāyati nabhāyatīti? Na bhāyati. Tañhi atītā saṅkhārā niruddhā, paccuppannā nirujjhanti, anāgatā nirujjhissantīti tīraṇamattameva hotī’’ti (visuddhi. 2.751). Ārammaṇaṃ bhāyati etasmāti bhayaṃ. Otappaṃ pāpato bhāyati etenāti bhayaṃ. Bhayānakanti bhāyanākāro. Bhayanti ñāṇabhayaṃ. Saṃveganti sahottappañāṇaṃ santāsanti sabbaso ubbijjanaṃ. Bhāyitabbaṭṭhena bhayaṃ bhīmabhāvena bheravanti bhayabheravaṃ, bhītabbavatthu. Tenāha ‘‘āgacchatī’’ti.

心之忧惧由自身所生之恐怖所致，恐惧乃因恐怖而生。谓知见于应当畏惧之境界中，恐惧由此而起。对此谓“应当恐惧者”，因恐惧而消除恐惧。佛说：“恐惧之觉知，乃觉知而非恐惧。因彼过往构造已断，现存构造亦将灭，未来构造必断，故唯有消除之义。”（《清净道论》2.751）依此，恐惧即谓缘起之心所。恐是善恶之戒心，称为恐。恐怖是恐怖之形态。恐者即知慧之怖。急迫心是对精进之知的感应，能清除一切烦恼升起。应当畏惧之境界，因恐惧而战栗，谓怖怖心。故有“到来”之语。

Bhīruṃpasaṃsantīti pāpato bhāyanato uttasanato bhīruṃ pasaṃsanti paṇḍitā. Na hi tattha sūranti tasmiṃ pāpakaraṇe sūraṃ pagabbhadhaṃsinaṃ na hi pasaṃsanti. Tenāha ‘‘bhayā hi santo na karonti pāpa’’nti. Tattha bhayāti pāputrāsato, ottappahetūti attho. Sarīracalananti bhayavasenasarīrasaṃkampo. Eketi uttaravihāravāsino. ‘‘Rājagahe’’tiādi tesaṃ adhippāyavivaraṇaṃ. Kāmaṃ vayatulyo ‘‘vayasso’’ti vuccati, rūḷhireso, yo koci pana sahāyo vayasso, tasmā vayassābhilāpoti sahāyābhilāpo. Na vippalambhesīti na visaṃvādesi. Vinasseyyāti cittavighātena vihaññeyya.

称赞怯懦者，因其对恶有恐惧及恐怖，故智者赞叹其为怯懦。此处并非赞扬勇猛，因勇猛多为恶行，不为善者所嘉。故说：“有恐怖者即贤圣，彼不行恶。”彼处之恐，指为非善行之戒心，亦称惧怕。身体战栗意指因恐怖而身心颤抖。所说“一切”，指上座部出家人。论及“王舍城”等，乃其所属聚居之地。欲望衰减者，称为“年龄”；贤长者谓之“年长”。若有同伴称说年龄，则谓伴侣称其年长。彼不疏远他人，亦不粗暴相向。为断除心念之障，可毁灭之谓。

Sāmaññaphalapucchāvaṇṇanā沙门果问义注

§160

160.Bhagavato tejoti buddhānubhāvo. Rañño sarīraṃ phari yathā taṃ soṇadaṇḍassa brāhmaṇassa bhagavato santikaṃ gacchantassa antovanasaṇḍagatassa. Eketi uttaravihāravāsino.

世尊之威光，谓佛之威仪。王体如同护卫棒，是谓世尊附近守护的婆罗门苏那多。所谓“一切”，乃指北方修行者。

§161

161.Yena, tenāti ca bhummatthe karaṇavacananti āha ‘‘yattha bhagavā, tattha gato’’ti. Tadā tasmiṃ bhikkhusaṅghe tuṇhībhāvassa anavasesato byāpibhāvaṃ dassetuṃ ‘‘tuṇhībhūtaṃ tuṇhībhūta’’nti vuttanti āha ‘‘yato yato…pe… mevāti attho’’ti. Hatthassa kukatattā asaṃyamo asampajaññakiriyā hatthakukkuccanti veditabbo. Vā-saddo avuttavikappattho, tena tadañño asaṃyamabhāvo vibhāvitoti daṭṭhabbaṃ. Tattha pana cakkhuasaṃyamo sabbapaṭhamo, dunnivāro cāti tadabhāvaṃ dassetuṃ ‘‘sabbālaṅkārapaṭimaṇḍita’’ntiādi vuttaṃ. Kāyikavācasikena upasamena laddhena itaropi anumānato laddho eva hotīti āha ‘‘mānasikena cā’’ti. Upasamanti saṃyamaṃ, ācārasampattinti attho. Pañcaparivaṭṭeti pañcapurisaparivaṭṭe. Pañcahākārehīti ‘‘iṭṭhāniṭṭhe tādī’’ti (mahāni. 38, 192) evaṃ ādinā āgatehi, pañcavidhaariyiddhisiddhehi ca pañcahi pakārehi. Tādilakkhaṇeti tādibhāve.

“由某处”，乃述及某处为所在之义。谓“世尊去处，随处皆有。”当时比库僧团内，有独处状态，若显露无暇，谓“已独处，已独处”而宣说。谓“无论何处……而言”之意。手若杂乱无度，行为不自知，谓手之烦恼。风声未发之语，显彼当时无度行为之意，曰“尚待观之”。又眼之制止为首，难以避免，谓耳目等皆属无制止。由身体言语之制止至内心制止皆为修持，自制即行为之完备。五种具足状，谓五城镇周围环绕。五种戒律，谓如所说「好恶」等五种持护品性。由此诸起成就五种力量。所谓如是相状。

§162

162.Na me pañhavissajjane bhāro atthīti satthu sabbattha appaṭihatañāṇacāratādassanaṃ. Yadākaṅkhasīti na vadanti, kathaṃ pana vadantīti āha ‘‘sutvā vedissāmā’’ti padesañāṇe ṭhitattā. Buddhā pana sabbaññupavāraṇaṃ pavārentīti sambandho. ‘‘Yakkhanarindadevasamaṇabrāhmaṇaparibbājakāna’’nti idaṃ ‘‘pucchāvuso yadākaṅkhasī’’tiādīni (saṃ. ni. 1.237, 246; su. ni. āḷavakasutte) suttapadāni pucchantānaṃ yesaṃ puggalānaṃ vasena āgatāni, taṃ dassanatthaṃ. ‘‘Pucchāvuso yadākaṅkhasī’’ti idaṃ āḷavakassa yakkhassa okāsakaraṇaṃ, sesāni narindādīnaṃ. Manasicchasīti manasā icchasi. Pucchavho, yaṃ kiñci manasicchathāti bāvarissa saṃsayaṃ manasā pucchavho. Tumhākaṃ pana sabbesaṃ yaṃ kiñci sabbasaṃsayaṃ manasā, aññathā ca, yathā icchatha, tathā pucchavhoti adhippāyo.

我不承担十种舍弃的重担，谓师长于诸处并无反对现证的眼见。有谓“不愿随时而言”，我问“彼等何以不言？”答曰“闻已将观察。”佛者通达一切实相，故公开演说。谓曰“恶鬼、国王、人、天人、沙门婆罗门、游方者”诸人，称其“我问某时为何不言”等，此为经文所载，乃表示询问之人及众等所至之处。心欲意谓以念所欲。诘问者，谓心有所疑。汝等对于诸疑心，有时由他处以其所欲，因而诘问，此即其表示。

Sādhurūpāti sādhusabhāvā. Dhammoti paveṇīdhammo. Vuddhanti sīlādīhi buddhippattaṃ, garunti attho. Esa bhāroti esa saṃsayūpacchedanasaṅkhāto bhāro, āgato bhāro avassaṃ āvahitabboti adhippāyo. Ñatvā sayanti parūpadesena vinā sayameva ñatvā.

善身者即为善性。法者谓适宜且高尚之法。由戒等功德增长，智能具足，因而依靠护持，其义得以成立。此重任即是断除疑惑之重担，此担已来，应当加以承担，此为职责所在。若已深知此理，却因他人言说而不知，则如未曾了解一般。

Suciratenāti evaṃ nāmakena brāhmaṇena. Tagghāti ekaṃsena. Yathāpi kusalo tathāti yathā sabbadhammakusalo sabbavidū jānāti katheti, tathā ahamakkhissaṃ. Rājā ca kho taṃ yadi kāhati vā na vāti yo taṃ idha pucchituṃ pesesi, so rājānaṃ tayā pucchitaṃ karotu vā mā vā, ahaṃ pana te akkhissaṃ akkhissāmi, ācikkhissāmīti attho.

以久修之信念谓之此名婆罗门。简单坚固者名之为忠实。若如巧者所言，如诸法皆巧，所有智者悉知所说，吾亦将示之。若国王向我问及此事，而我不敢言者，彼国王可以令使者来问，我必告知，必勉力说明。此意即是如此。

§163

163. Sippanaṭṭhena sikkhitabbatāya ca sippameva sippāyatanaṃ jīvikāya kāraṇabhāvato . Seyyathidanti nipāto, tassa te katameti attho. Puthu sippāyatanānīti hi sādhāraṇato sippāni uddisitvā upari taṃtaṃsippūpajīvino niddiṭṭhā puggalādhiṭṭhānakathāya papañcaṃ pariharituṃ. Aññathā yathādhippetāni tāva sippāyatanāni dassetvā puna taṃtaṃsippūpajīvīsu dassiyamānesu papañco siyāti. Tenāha ‘‘hatthārohā’’tiādi.

163.「技艺」应当以专业训练得，且技艺本身是谋生手段。譬如「词类」一语，意指其义。常言技艺即指通常之技艺，其上杠上技艺以生计为本，就此技艺者实指依附他人而生者之依处。若不然，则如所举之例，正展示这些技艺依附于他者者，因而彼处存在杂乱无序。故云「骑象人」等。

Hatthiṃ ārohanti, ārohāpayanti cāti hatthārohā. Yehi payogehi puriso hatthino ārohanayoggo hoti, hatthissa taṃ payogaṃ vidhāyataṃ sabbesaṃ petesaṃ gahaṇaṃ. Tenāha ‘‘sabbepī’’tiādi. Tattha hatthācariyā nāma ye hatthino hatthārohakānañca sikkhapakā. Hatthivejjā nāma hatthibhisakkā. Hatthimeṇḍā nāma hatthīnaṃ pādarakkhakā. Ādi-saddena hatthīnaṃ yavasadāyakādike saṅgaṇhāti. Assārohā rathikāti etthāpi eseva nayo. Rathe niyuttā rathikā. Ratharakkhā nāma rathassa āṇirakkhakā. Dhanuṃ gaṇhanti, gaṇhāpenti cāti dhanuggahā, issāsā dhanusippassa sikkhāpakā ca. Tenāha ‘‘dhanuācariyā issāsā’’ti. Celena celapaṭākāya yuddhe akanti gacchantīti celakāti āha ‘‘ye yuddhe jayadhajaṃ gahetvā purato gacchantī’’ti. Yathā tathā ṭhite senike byūhakaraṇavasena tato calayanti uccālentīti calakā. Sakuṇagghiādayo viya maṃsapiṇḍaṃ parasenāsamūhaṃ sāhasikamahāyodhatāya chetvā chetvā dayanti uppatitvā uppatitvā gacchantīti piṇḍadāyakā. Dutiyavikappe piṇḍe dayanti janasammadde uppatantā viya gacchantīti piṇḍadāyakāti attho veditabbo. Uggatuggatāti thāmajavaparakkamādivasena ativiya uggatā uggāti attho. Pakkhandantīti attano vīrasūrabhāvena asajjamānā parasenaṃ anupavisantīti attho. Thāmajavabalaparakkamādisampattiyā mahānāgā viya mahānāgā. Ekantasūrāti ekākisūrā attano sūrabhāveneva ekākino hutvā yujjhanakā. Sajālikāti savammikā. Saraparittāṇacammanti cammaparisibbitaṃ kheṭakaṃ, cammamayaṃ vā phalakaṃ. Gharadāsayodhāti antojātayodhā.

骑象者谓之骑象人。凭借之力，人则合于骑象之用，象应随其力，能全面掌握，象能随该力以示照顾。故称「诸象婢」等。此处象之诸手艺者，即指骑象人和象之调伏者。象医名为象医疗者，象群管理者名为象群护卫者。起首音节如「象」字，泛指象之供粮等事宜。车夫又称战车手。护卫战车者名为护车者。持弓者名弓术者，眼线则为弓箭守护者。故称「弓术者与眼线」。战旗及旗帜者，奉以战争之象征，指「携战旗者」，谓彼等于战场前列持旗前行。军队战士则据其行列编制而前进，跃动奔驰。供养肉食、奉献物资者似飞鸟群，分送肉食，慷慨赴战。第二次供应时，彼等似应对民众召唤，亦如起立前往者，意谓供养者。高低起伏者，凭高耸勇猛猛进等状，谓猛烈跃起。以军威及猛勇自守者，谓之勇士。大如巨龙者，极勇猛似巨龙。独步勇士谓其勇猛非群，独自英勇而战。织布者作布之人。以兽皮完整包覆者，兽皮制之用品、套板。家送之战士者，即本土兵士。

Āḷāraṃ vuccati mahānasaṃ, tattha niyuttāti āḷārikā, bhattakārā. Pūvikāti pūvasampādakā, ye pūvameva nānappakārato sampādetvā vikkiṇantā jīvanti. Kesanakhalikhanādivasena manussānaṃ alaṅkāravidhiṃ kappenti saṃvidahantīti kappakā. Nhāpakāti cuṇṇavilepanādīhi malaharaṇavaṇṇasampādanavidhinā nhāpentīti nhāpakā. Navantādividhinā pavatto gaṇanagantho antarā chiddābhāvena acchiddakoti vuccati, taṃ gaṇanaṃ upanissāya jīvantā acchiddakapāṭhakā. Hatthena adhippāyaviññāpanaṃ hatthamuddā hattha-saddo cettha tadekadesesu aṅgulīsu daṭṭhabbo. ‘‘Na bhuñjamāno sabbaṃ hatthaṃ mukhe pakkhipissāmī’’tiādīsu viya, tasmā aṅgulisaṅkocanādinā gaṇanā hatthamuddāya gaṇanā. Cittakārādīnīti. Ādi-saddena bhamakārakoṭṭakalekhaka vilīvakārādīnaṃ saṅgaho daṭṭhabbo. Diṭṭheva dhammeti imasmiṃyeva attabhāve. Sandiṭṭhikamevāti asamparāyikatāya sāmaṃ daṭṭhabbaṃ, sayaṃ anubhavitabbaṃ attapaccakkhaṃ diṭṭhadhammikanti attho. Sukhitanti sukhappattaṃ. Uparīti devaloke. So hi manussalokato uparimo. Kammassa katattā nibbattanato tassa phalaṃ tassa aggisikhā viya hoti, tañca uddhaṃ devaloketi āha ‘‘uddhaṃ aggaṃ assā atthīti uddhaggikā’’ti. Saggaṃ arahatīti attano phalabhūtaṃ saggaṃ arahati, tattha sā nibbattanārahoti attho. Sukhavipākāti iṭṭhavipākavipaccanīkā. Suṭṭhu aggeti ativiya uttame uḷāre. Dakkhanti vaḍḍhanti etāyāti dakkhiṇā, pariccāgamayaṃ puññanti āha ‘‘dakkhiṇaṃ dāna’’nti.

阿拉者称其大鼻子者，其中「拘束」谓被拘束拘缚者。供养者谓供养食者。首领者，筹备并经营各类事务，靠各式劳作为生者。以染发、涂指甲等饰人为常，依此配制人类装饰方法，谓饰人匠。用灰粉等清除污垢、调色施染者，谓净饰者。用新方法制作的计数器，因其结构未断故名为不间断计数器。以手指示意指纹纹样、手迹，此谓手迹记数。譬如言「未吃时，我将手放入口中」等，以此指示之手势计数。此中含意即记数诸事。如心造者等，初音节谓蜂巢匠及书写者、剥蚕者等多种工艺集合。权现所见即为实相，意指此正当事理。见即体验，谓当下身心实证经验，亲自领悟故名为现观实相。幸福者，谓得幸福者。上面者谓天界之上。人间之上亦如是。因业报功绩成就，这幸福如火焰之尖，故称之为火焰尖，亦谓天空高处。彼得此果乐之境名为慧天，故唱称「上上梵天」等。成就者即通达者，竟至极高美称。能视能增，为南方之光，施与、奉献者训为「施舍金」。

Maggosāmaññaṃ samitapāpasamaṇabhāvoti katvā. Yasmā ayaṃ rājā pabbajitānaṃ dāsakassakādīnaṃ lokato abhivādanādilābho sandiṭṭhikaṃ sāmaññaphalanti cintetvā ‘‘atthi nu kho koci samaṇo vā brāhmaṇo vā īdisamatthaṃ jānanto’’ti vīmaṃsanto pūraṇādike pucchitvā tesaṃ kathāya anārādhitacitto bhagavantampi tamatthaṃ pucchi, tasmā vuttaṃ ‘‘upari āgataṃ pana dāsakassakopamaṃ sandhāya pucchatī’’ti.

能行佛道妙行者，即圣贤行者。谓此王即为祈求归依与礼敬等缘际，诸沙门婆罗门于世间获得礼敬果实，乃为现证之常行善果。思惟云「世间奈何有沙门或婆罗门知此事理乎？」便详细考察并就初次问及斯事，佛亦以心随顺，不拒此问，故言「此经论重已至，犹如对古给孤独长者所问之事而答也。」

Kaṇhapakkhanti yathāpucchite atthe labbhamānaṃ diṭṭhigatūpasañhitaṃ saṃkilesapakkhaṃ. Sukkapakkhanti tabbidhuraṃ uparisuttāgataṃ vodānapakkhaṃ. Samaṇakolāhalanti samaṇakotūhalaṃ taṃtaṃsamaṇavādānaṃ aññamaññavirodhaṃ. Samaṇabhaṇḍananti teneva virodhena ‘‘evaṃvādīnaṃ tesaṃ samaṇabrāhmaṇānaṃ ayaṃ doso, evaṃvādīnaṃ ayaṃ doso’’ti evaṃ taṃtaṃvādassa paribhāsanaṃ. Rañño bhāraṃ karonto attano desanākosallenāti adhippāyo.

黑翅者，谓所问义中所获之观点倾向于有形染污之偏。白翅者，谓远离其类、上升超拔、开示之正确明智倾向。乞士纷扰者，谓乞士好奇之心，此乃种种乞士言说相互抵触之状态。乞士破坏者者，因彼抵触而生称“此等辩论者，此等乞士婆罗门之过，此辩者之过”，此乃论证各种言说偏见之比喻。君王担当重任，谓其有自调其说之主宰权柄。

§164

164.Paṇḍitapatirūpakānanti āmaṃ viya pakkānaṃ paṇḍitābhāsānaṃ.

智慧主人形式者，谓如成熟之果实般成熟之智者风貌。

Pūraṇakassapavādavaṇṇanā布勒纳咖萨巴之说义注

§165

165.Ekaṃidāhanti ekāhaṃ. Idha-saddo cettha nipātamattaṃ, ekāhaṃ samayaṃ ticceva attho. Saritabbayuttanti anussaraṇānucchavikaṃ.

一火燃烧者，一火者，此语于此处仅为词类之助词，意涵依语境三重。安念连接者，谓与回忆相关之小节。

§166

166.Sahatthā karontassāti sahattheneva karontassa. Nissaggiyathāvarādayopi idha sahatthakaraṇeneva saṅgahitā. Hatthādīnīti hatthapādakaṇṇanāsādīni. Pacanaṃ dahanaṃ vibādhananti āha ‘‘daṇḍena uppīḷentassā’’ti. Papañcasūdaniyaṃ ‘‘tajjentassa vā’’ti attho vutto, idha pana tajjanaṃ paribhāsanaṃ daṇḍeneva saṅgahetvā ‘‘daṇḍena uppīḷentassa’’ icceva vuttaṃ. Sokaṃ sayaṃkarontassāti parassa sokakāraṇaṃ sayaṃ karontassa, sokaṃ vā uppādentassa. Parehīti attano vacanakarehi. Sayampi phandatoti parassa vibādhanapayogena sayampi phandato. ‘‘Atipātāpayato’’ti padaṃ suddhakattuatthe hetukattuatthe ca vattatīti āha ‘‘hanantassāpi hanāpentassāpī’’ti. Kāraṇavasenāti kārāpanavasena.

同行为者，谓同时期同一处行动者。非所有弃置诸法中之首者，此亦指同行动作所累集者。手足耳鼻等者，谓手足及器官诸名称。煅烧焚毁者，谓以刑杖加压施酷刑之意。杂乱起因者指“燃烧者”等意，此处以刑杖为比喻，意即“以刑杖加压者”明示。自悲伤者，谓自作他忧或他作自忧之理，感于他人苦而自身受悲忧。彼此谓自身语者，谓虽说为自身而用以形容他苦。亦有“过度作伤害者”之词义，为通达因果之缘起说“杀害者及被杀者”皆含此理。因果之说，谓由行为及其后果理相契合。

Gharassa bhitti anto bahi ca sandhitā hutvā ṭhitā gharasandhi. Kiñcipi asesetvā niravaseso lopo nillopo. Ekāgāre niyutto vilopo ekāgāriko. Parito sabbaso panthe hananaṃ paripantho. Pāpaṃ na karīyati pubbe asaññato uppādetuṃ asakkuṇeyyattā, tasmā natthi pāpaṃ. Yadi evaṃ kathaṃ sattā pāpe paṭipajjantīti āha ‘‘sattā pana pāpaṃ karomāti evaṃ saññino hontī’’ti. Evaṃ kirassa hoti – imesañhi sattānaṃ hiṃsādikiriyā na attānaṃ phusati tassa niccatāya nibbikārattā sarīraṃ pana acetanaṃ kaṭṭhakaliṅgarūpamaṃ, tasmiṃ vikopitepi na kiñci pāpanti. Khuranemināti nisitakhuramayaneminā.

室墙内外相接合者，谓房屋墙体内壁外壁相连处为房屋结合部。细小残缺者，谓小部分缺失或不复存在者。单户相连者，共同缺失称为单户缺失。四周围绕者，谓环绕行径、路径围合。恶行不作，因前未习之故无能生，此方无恶。若问众生何以行恶，答曰有此意念故，谓众生心中已有行恶之念。如此即是，谓此中法理如此成立——众生之害他行为不触及己者，因身心清净故永寂灭，身体虽受毁损形似残缺，但无感受。所称短剑者，谓尖细利剑名。

Gaṅgāya dakkhiṇā disā appatirūpadeso, uttarā disā patirūpadesoti adhippāyena‘‘dakkhiṇañca’’tiādi vuttanti āha ‘‘dakkhiṇatīre manussā kakkhaḷā’’tiādi. Mahāyāganti mahāvijitayaññasadisaṃ mahāyāgaṃ. Uposathakammena vāti uposathakammena ca. Dama-saddo hi indriyasaṃvarassa uposathasīlassa ca vācako idhādhippeto. Keci pana ‘‘uposathakammenāti idaṃ indriyadamanassa visesanaṃ, tasmā ‘uposathakammabhūtena indriyadamanenā’’ti atthaṃ vadanti . Sīlasaṃyamenāti kāyikavācasikasaṃvarena . Saccavajjenāti saccavācāya, tassā visuṃ vacanaṃ loke garutarapuññasammatabhāvato. Yathā hi pāpadhammesu musāvādo garu, evaṃ puññadhammesu saccavācā. Tenāha bhagavā ‘‘ekaṃ dhammaṃ atītassā’’tiādi. Pavattīti yo ‘‘karotī’’ti vuccati, tassa santāne phaluppattipaccayabhāvena uppatti. Sabbathāti ‘‘karoto’’tiādinā vuttena sabbappakārena. Kiriyameva paṭikkhipati, na raññā puṭṭhaṃ sandiṭṭhikaṃ sāmaññaphalaṃ byākarotīti adhippāyo. Idaṃ avadhāraṇaṃ vipākapaṭikkhepanivattanatthaṃ. Yo hi kammaṃ paṭikkhipati, tena atthato vipākopi paṭikkhitto eva nāma hoti. Tathā hi vakkhati ‘‘kammaṃ paṭibāhantenāpī’’tiādi (dī. ni. aṭṭha. 1.170-172).

江河南方称为反面境界，北方也为反面境界，依前文所说“南方为……”等语所示。大祭者，比喻为巨大胜利祭典。戒律守持者，指守持斋戒诫命。戒律语，谓表达感官节制与持守五戒之语词。有人称斋戒行为为感官控制之一特别，故称‘斋戒行为之感官遏制’。持戒约束谓肉体语音之约束。真实守护谓以真实言语，因真实言语能于世间生大利德功德。世尊云“一法超越诸因”之类语。发生谓谓作之意，因果相续关系故产生。总称谓以“作”字泛指皆。行为本身即止息争讼，非君王声明带来体验果报，此乃中心义。此乃断除果报循环之内涵。因作恶即断果报，亦有“持作故反受报”之说（出自《中部·一七○-一七二》）。

Paṭirājūhi anabhibhavanīyabhāvena visesato jitanti vijitaṃ, āṇāpavattideso. ‘‘Mā mayhaṃ vijite vasathā’’ti apasādanā pabbajitassa viheṭhanā pabbājanāti katvā vuttaṃ ‘‘apasādetabbanti viheṭhetabba’’nti. Uggaṇhanaṃ tena vuttassa atthassa ‘‘evameta’’nti upadhāraṇaṃ sallakkhaṇaṃ, nikujjanaṃ tassa addhaniyabhāvāpādanavasena cittena sandhāraṇaṃ. Tadubhayaṃ paṭikkhipanto āha ‘‘anuggaṇhanto anikujjanto’’ti. Tenāha ‘‘sāravasena aggaṇhanto’’tiādi.

「报复」者，谓不容他人范围有所侵犯，特别是征服已得之地。『勿于我所胜之处安居』，此为退转意，谓出家者不得动摇出家心。故云『应远离者，当避之』。此乃陈说退转应避之理义，亦是示现记号、微细标志，乃心中棄弃不善之根基。若对此二者俱舍而非，则谓『随从不舍随非』。继而言『以浊质不摄者』等诸法。

Makkhaligosālavādavaṇṇanā马卡离果萨喇之说义注

§168

168.Ubhayenāti hetupaccayapaṭisedhanavacanena. Saṃkilesapaccayanti saṃkilissanassa malīnabhāvassa kāraṇaṃ. Visuddhipaccayanti saṅkikilesato visuddhiyā vodānassa kāraṇaṃ. Attakāroti tena tena sattena attanā kātabbakammaṃ attanā nipphādetabbapayogo. Parakāranti parassa vāhasā ijjhanakapayojanaṃ. Tenāha ‘‘yenā’’tiādi. Mahāsattanti antimabhavikaṃ mahābodhisattaṃ, paccekabodhisattassapi ettheva saṅgaho veditabbo. Manussasobhagyatanti manussesu subhagabhāvaṃ. Evanti vuttappakārena. Kammavādassa kiriyavādassa paṭikkhipanena ‘‘atthi bhikkhave kammaṃ kaṇhaṃ kaṇhavipāka’’ntiādi (a. ni. 4.232) nayappavatte jinacakke pahāraṃ deti nāma. Natthi purisakāreti yathāvuttaattakāraparakārābhāvato eva sattānaṃ paccattapurisakāro nāma koci natthīti attho. Tenāha ‘‘yenā’’tiādi. Natthi balanti sattānaṃ diṭṭhadhammikasamparāyikanibbānasampattiāvahaṃ balaṃ nāma kiñci natthi. Tenāha ‘‘yamhī’’tiādi. Nidassanamattañcetaṃ, saṃkilesikampi cāyaṃ balaṃ paṭikkhipateva. Yadi vīriyādīni purisakāravevacanāni, kasmā visuṃ gahaṇanti āha ‘‘idaṃ no vīriyenā’’tiādi. Saddatthato pana tassā tassā kiriyāya ussannaṭṭhena balaṃ. Sūravīrabhāvāvahaṭṭhena vīriyaṃ. Tadeva daḷhabhāvato, porisadhuraṃ vahantena pavattetabbato ca purisathāmo. Paraṃ paraṃ ṭhānaṃ akkamanappavattiyā purisaparakkamoti vuttoti veditabbaṃ.

「双重」者，由因缘反对而成；「污秽因缘」者，谓污秽之浊气根本；「清净因缘」者，谓于污秽除净而得清净之道理。所谓主体行为者，即自作自受以完成任务，自身须尽除害之力；「他助」者，泛指他人帮助、辅助工具。故言『以何故』诸语。所谓大士者，由此乃至终极大菩萨，亦当于此集合考察。所谓人中福报者，即指人世尊荣之质。此义义理广显。于业论与行为论相违者，断言『比库啊，有业作有黑暗之黑暗果报』等语（增一经·念处品4.232），说明迷惑之眼必然落其境。所谓无人善行，则指无他力仅依自身行为者终无善处，故言『以何故』诸语。所谓无力者，谓有力之见先天根本生灭因缘不生灭之涅槃力，非有也，故言『彼何』诸语。此仅示例，污秽力亦能断此力也。若谓勇猛诸力为人力所作，何以令逆，故言『是吾勇力』诸语。按其义力分，为坚定精进、勇猛修习之力。此力坚定持久，能够压伏逆敌，为人之勇猛能量。外层流行相继变动，谓人之勇猛亦复如此。

Sattayogato rūpādīsu sattavisattatāya sattā. Pāṇanato assasanapassasanavasena pavattiyā pāṇā. Te pana so ekindriyādivasena vibhajitvā vadatīti āha ‘‘ekindriyo’’tiādi. Aṇḍakosādīsu bhavanato ‘‘bhūtā’’ti vuccantīti āha ‘‘aṇḍakosa…pe… vadatī’’ti . Jīvanato pāṇaṃ dhārentā viya vaḍḍhanato jīvā. Tenāha ‘‘sāliyavā’’tiādi. Natthi etesaṃ saṃkilesavisuddhīsu vasoti avasā. Natthi nesaṃ balaṃ vīriyaṃ cāti abalā avīriyā. Niyatāti acchejjasuttāvutābhejjamaṇino viya niyatappavattitāya gatijātibandhāpavaggavasena niyāmo. Tattha tattha gamananti channaṃ abhijātīnaṃ tāsu tāsu gatīsu upagamanaṃ samavāyena samāgamo. Sabhāvoyevāti yathā kaṇṭakassa tikhiṇatā, kapitthaphalānaṃ parimaṇḍalatā, migapakkhīnaṃ vicittākāratā, evaṃ sabbassāpi lokassa hetupaccayena vinā tathā tathā pariṇāmo ayaṃ sabhāvo eva akittimoyeva. Tenāha ‘‘yena hī’’tiādi. Chaḷābhijātiyo parato vitthārīyanti. ‘‘Sukhañca dukkhañca paṭisaṃvedentī’’ti vadanto adukkhamasukhabhūmiṃ sabbena sabbaṃ na jānātīti ulliṅganto ‘‘aññā adukkhamasukhabhūmi natthīti dassetī’’ti āha.

诸有合体自色等诸法组合，称为七十七种存在。因业力沟通流转生五根业，故分别之。此七十七法，除依单根法之别，便言「单根」等语。于母腹之中者谓「有情」，言如下文。生命维持五根如养稻穗般成长。故言『稻秧鸣』等。此中不具污秽与清净断之义。无力即无勇力数。所谓规律即谓常依持生之法，与脉绪相应，谓为定律。此律表现为各处行走，彼此会合聚集，如荆棘之锐利，罗望果之圆形，飞禽异彩，各处相异。世界因起缘变化亦如是。故言『以何因』诸语。由此六十种亲属广延。谓说『乐苦感受境』者，以言无苦无乐地境，无一不知而未悟之义，即彰显『无他无苦乐地』之理。

Pamukhayonīnanti manussatiracchānādīsu khattiyabrāhmaṇādisīhabyagghādivasena padhānayonīnaṃ. Saṭṭhisatānīti chasahassāni. ‘‘Pañca ca kammuno satānī’’ti padassa atthadassanaṃ ‘‘pañcakammasatāni cā’’ti. ‘‘Eseva nayo’’ti iminā ‘‘kevalaṃ takkamattakena niratthakaṃ diṭṭhiṃ dīpetī’’ti imamevatthaṃ atidisati. Ettha ca ‘‘takkamattakenā’’ti iminā yasmā takkikā niraṅkusatāya parikappanassa yaṃ kiñci attano parikappitaṃ sārato maññamānā tatheva abhinivissa takkadiṭṭhigāhaṃ gaṇhanti, tasmā na tesaṃ diṭṭhivatthusmiṃ viññūhi vicāraṇā kātabbāti dasseti. Kecīti uttaravihāravāsino. Te hi ‘‘pañca kammānīti cakkhusotaghānajivhākāyā imāni pañcindriyāni ‘pañca kammānī’ti paññāpentī’’ti vadanti. Kammanti laddhīti oḷārikabhāvato paripuṇṇakammanti laddhi. Manokammaṃ anoḷārikattā upaḍḍhakammanti laddhīti yojanā. Dvaṭṭhipaṭipadāti ‘‘dvāsaṭṭhi paṭipadā’’ti vattabbe sabhāvaniruttiṃ ajānanto ‘‘dvaṭṭhipaṭipadā’’ti vadati. Ekasmiṃ kappeti ekasmiṃ mahākappe, tatthāpi ca vivaṭṭaṭṭhāyīsaññite ekasmiṃ asaṅkhyeyyekappe.

贵族王公等生于士族诸姓，数量达六万。五业之一义，以五业满足来示。此言约旨谓仅执着利害，无益见地。论其义则谓此人不过妄造无用之见，故无需智慧睿察。对此谓进此之居士有不同说法。谓曰『五业』即眼耳鼻舌身，谓五根也，五业意谓收成，满盈业成，谓心中造作也。所谓心业，非满盈即是中断之业，谓结合。所谓二十八行，謂二十八修习路，常言法门。其一生中一劫构成，一劫中亦说不计数生。

Urabbhe hanantīti orabbhikā. Evaṃ sūkarikādayo veditabbā. Luddāti aññepi ye keci māgavikanesādā. Te pāpakammapasutatāya ‘‘kaṇhābhijātīti vadati. Bhikkhū’’ti buddhasāsane bhikkhū. Te kira ‘‘sachandarāgā paribhuñjantī’’ti adhippāyena ‘‘catūsu paccayesu kaṇṭake pakkhipitvā khādantī’’ti vadati. Kasmāti ce? Yasmā ‘‘te paṇītapaṇīte paccaye paṭisevantī’’ti tassa micchāgāho, tasmā ñāyaladdhepi paccaye bhuñjamānā ājīvakasamayassa vilomagāhitāya paccayesu kaṇṭake pakkhipitvā khādanti nāmāti vadatīti apare. Eke pabbajitā, ye savisesaṃ attakilamathānuyogaṃ anuyuttā. Tathā hi te kaṇṭake vattantā viya hontīti ‘‘kaṇṭakavuttikā’’ti vuttā. Ṭhatvā bhuñjananahānapaṭikkhepādivatasamāyogena paṇḍaratarā. ‘‘Acelakasāvakā’’ti ājīvakasāvake vadati. Te kira ājīvakaladdhiyā visuddhacittatāya nigaṇṭhehipi paṇḍaratarā. Nandādayo hi tathārūpaṃ ājīvakapaṭipattiṃ ukkaṃsaṃ pāpetvā ṭhitā. Tasmā nigaṇṭhehi ājīvakasāvakehi ca paṇḍaratarā paramasukkābhijātīti ayaṃ tassa laddhi.

「打杀」谓「打入他处」也。猪等生物类同。谓「恶」者，义以不善为本。巴利中谓「黑暗之生」也。比库谓比库乃佛法中僧伽。彼谓「怀欲浊埃」之行，以生睚眦苦相恶抨击四缘，言咬杀也。何以故？谓在纯净条件中不清楚故生误业，故谓构成犹如刺入荆棘。有些出家者专注于某种修行，依彼恶境犹如荆棘缠身。由此谓为「荆棘法」也。众生敬重出家者，出家者心清净深，雅立入于彼坚定之乐趣。由此众生尊敬出家人。

Purisabhūmiyoti padhānapuggalena niddeso. Itthīnampi tā bhūmiyo icchanteva. ‘‘Bhikkhu ca pannako’’tiādi tesaṃ pāḷiyeva. Tattha pannakoti bhikkhāya vicaraṇako, tesaṃ vā paṭipattiyā paṭipannako. Jinoti jiṇṇo jarāvasena hīnadhātuko, attano vā paṭipattiyā paṭipakkhaṃ jinitvā ṭhito. So kira tathābhūto dhammampi kassaci na kathesi. Tenāha ‘‘na kiñci āhā’’ti. Oṭṭhavadanādivippakāre katepi khamanavasena na kiñci vadatītipi vadanti. Alābhinti ‘‘so na kumbhimukhā paṭiggaṇhātī’’tiādinā (dī. ni. 1.394) nayena vuttaalābhahetusamāyogena alābhiṃ, tatoyeva jighacchādubbalaparetatāya sayanaparāyanaṃ ‘‘samaṇaṃ pannabhūmī’’ti vadati.

贵族世家者，谓以品德称谓。妇女亦乐此品德境界。谓「比库与智者」即寻求洞察者。此中智慧者，谓旅行者于法中周游考察。所谓「征服」者，指老年弱质及自行为作之超越者。彼不言法随事转，故言『无所言』等。长者中于面部言语解脱处，断无所说之理。谓「无所得」者，因缘集故无所得处，故谓出息入息白法。谓世尊名此为「智者之地」。此为彼等畏惧贪欲与憍慢之故，缘法成正觉，应念处境界也。

Ājīvavuttisatānīti sattānaṃ ājīvabhūtāni jīvikāvuttisatāni. Pasuggahaṇena eḷakajāti gahitā, migaggahaṇena rurugavayādisabbamigajāti. Bahū devāti cātumahārājikādibrahmakāyikādivasena, tesaṃ antarabhedavasena bahū devā. Tattha cātumahārājikānaṃ ekaccabhedo mahāsamayasuttavasena (dī. ni. 2.331) dīpetabbo. Manussāpi anantāti dīpadesakulavaṃsājīvādivibhāgavasena manussāpi anantabhedā. Pisācā eva pesācā. Te aparapetādayo mahantamahantā. Chaddantadahamandākiniyo kuvāḷiyamucalindanāmena vadati.

所谓生命承继之说，即指众生因业得以生存者，是与生命的延续相关联。以聚集为例，如同鹅群的种群所形成，野鹿群聚集时亦包含有鹿的各类群族。天众因其不同，诸天居于四大王天及梵天诸层界之别故，众天类分为许多。其间四大王天中的某些差别可凭《大集经》记载（长部律藏二三三页）加以阐明。人类众生则因出生于岛屿王族血脉等区分系统众多，人鬼之类则称为畜生。它们各自不相混杂，相互分类甚为宏大。所谓遮罩（chaddanta）、火焰婆罗門（dahamandākinī）、苦行婆罗门（kuvāḷiyamucalindana）等名乃指特定鬼神名称。

Pavuṭāti pabbagaṇṭhikā. Paṇḍitopi…pe… uddhaṃ na gacchati, kasmā? Sattānaṃ saṃsaraṇakālassa niyatabhāvato. Aparipakkaṃ saṃsaraṇanimittaṃ sīlādinā paripāceti nāma sīghaṃyeva visuddhippattiyā. Paripakkaṃ kammaṃ phussa phussa patvā patvā kālena paripakkabhāvānāpādanena byantiṃ karoti nāma.

所谓爪钉（pavuṭa）即指爪钉类射手。聪明之人也……不能向上攀升，缘何如此？乃因众生处于轮回的确定时间内。借由禅修戒法等使尚未成熟的轮回因缘渐趋成熟，此乃以迅疾的净化成就为名。行善业果报成熟时，逐步随时间而增长，最终因果报成熟而生灭消逝。此乃义理所在。

Suttaguḷeti suttavaṭṭiyaṃ. ‘‘Nibbeṭhiyamānameva paletī’’ti upamāya sattānaṃ saṃsāro anukkamena khīyateva, na tassa vaḍḍhatīti dasseti paricchinnarūpattā.

所谓佛法团体集会（suttaguḷa），意指法轮转动犹如聚类之声。以“熄灭时即消失”为喻，众生的轮回顺次递减，轮回生灭流转不断衰减，但其积累之本体不再增长，显现逝灭之形态。

Ajitakesakambalavādavaṇṇanā阿基德·盖萨甘巴拉之说的解释

§171

171.Dinnanti deyyadhammasīsena dānaṃ vuttanti āha ‘‘dinnassa phalābhāvaṃ vadatī’’ti, dinnaṃ pana annādivatthuṃ kathaṃ paṭikkhipati. Eseva nayo yiṭṭhaṃ hutanti etthāpi. Mahāyāgoti sabbasādhāraṇaṃ mahādānaṃ. Pāhunakasakkāroti pāhunabhāvena kātabbasakkāro. Phalanti ānisaṃsaphalaṃ, nissandaphalañca. Vipākoti sadisaphalaṃ. Paraloke ṭhitassa ayaṃ loko natthīti paraloke ṭhitassa kammunā laddhabbo ayaṃ loko na hoti. Idhaloke ṭhitassāpi paraloko natthīti idhaloke ṭhitassa kammunā laddhabbo paraloko na hoti. Tattha kāraṇamāha ‘‘sabbetattha tattheva ucchijjantī’’ti. Ime sattā yattha yattha bhave, yoniādīsu ca ṭhitā tattha tattheva ucchijjanti nirudayavināsavasena vinassanti. Phalābhāvavasenāti mātāpitūsu sammāpaṭipattimicchāpaṭipattīnaṃ phalassa abhāvavasena ‘‘natthi mātā, natthi pitā’’ti vadati, na mātāpitūnaṃ, nāpi tesu idāni kayiramānasakkārāsakkārānaṃ abhāvavasena tesaṃ lokapaccakkhattā. Pubbuḷakassa viya imesaṃ sattānaṃ uppādo nāma kevalo, na cavitvā āgamanapubbakoti dassanatthaṃ ‘‘natthi sattā opapātikā’’ti vuttanti āha ‘‘cavitvā upapajjanakasattā nāma natthīti vadatī’’ti. Samaṇena nāma yāthāvato jānantena kassaci kiñci akathetvā saññatena bhavitabbaṃ, aññathā āhopurisikā nāma siyā. Kiñhi paro parassa karissati? Tathā ca attano sampādanassa kassaci avassayo eva na siyā tattha tattheva ucchijjanatoti āha ‘‘ye imañca…pe… pavedentī’’ti.

171.有云因供养天众故说布施，谓曰“施舍无功德”。然施舍如粮食等物，岂能转废？此理亦同于此。所谓“大献”乃指普遍之大布施。“尊客敬礼”指以尊敬礼仪予以接待。果报有加因里即因缘果，以及无依果。果报即同类果报。此界与他界，若他界所居，称该界实无。此界所居者果业所成，但他界无此界。同样他界所居者，现界无彼界。此中原因谓“凡事彼时皆被灭除”。众生无论生于何处、何种有轮回基础之界，皆于其界生灭无常，因无生灭故灭。谓于父母因缘错乱或恶行之果报，虽称“无母无父”，意指非真不存在父母，非世俗常人言无尊敬之缺陷。此生起之众生为唯一，非彼生灭间断衔接。对此绝无未证实之生灭者，或其所言非人所起。若有人有所作异，则互不相侵。故自修自证无他人之增损，即此空灭即是所说“入彼灭除”。谓曰“这些……诸众生……”相关言义如此。

Catūsu mahābhūtesu niyuttoti cātumahābhūtiko. Yathā pana mattikāya nibbattaṃ bhājanaṃ mattikāmayaṃ, evaṃ ayaṃ catūhi mahābhūtehi nibbattoti āha ‘‘catumahābhūtamayo’’ti. Ajjhattikapathavīdhātūti sattasantānagatā pathavīdhātu. Bāhirapathavīdhātunti bahiddhā mahāpathaviṃ. Upagacchatīti bāhirapathavikāyato tadekadesabhūtā pathavī āgantvā ajjhattikabhāvappattiyā sattabhāvena saṇṭhitā idāni ghaṭādigatapathavī viya tameva bāhirapathavikāyaṃ upeti upagacchati sabbaso tena nibbisesataṃ ekībhāvameva gacchati. Āpādīsupi eseva nayoti ettha pajjunnena mahāsamuddato gahitaāpo viya vassodakabhāvena punapi mahāsamuddameva, sūriyarasmito gahitaṃ indaggisaṅkhātatejo viya puna sūriyarasmiṃ, mahāvāyukhandhato niggatamahāvāto viya tameva vāyukhandhaṃ upeti upagacchatīti diṭṭhigatikassa adhippāyo. Manacchaṭṭhāni indriyāni ākāsaṃ pakkhandanti tesaṃ visayābhāvāti vadanti. Visayigahaṇena hi visayāpi gahitā eva hontīti. Guṇāguṇapadānīti guṇadosakoṭṭhāsā. Sarīrameva padānīti adhippetaṃ sarīrena taṃtaṃkiriyāya pajjitabbato. Dabbanti muyhantīti dattū, mūḷhapuggalā. Tehi dattūhi bālamanussehi. ‘‘Paraloko atthī’’ti mati yesaṃ, te atthikā, tesaṃ vādoti atthikavādo, taṃ atthikavādaṃ.

四大元素之依止者，称四大元素组成。譬如泥土制成的物品为土制品，诸此类。所谓内在土界，即众生所依之内在土元素。外在土界，则指外在大型大地。所谓“抵临”指从外至内元素入体，因内在众生之存在得以成就。如今如陶器之土，从外土界而至内心，因内在属性故稳定存在。亦如水从大海被蒸发又重新回归大海之水循环，如阳光汇聚火焰又返回阳光，如极风汇集大风后继续归于大风。其理意指元素之流转不息。心意六根犹如向空界扬散，因此无对象谓。即便无对象，因对象之受持，亦即谓之所取。胜劣性质即善恶感受。身即指此身，意即身所主管动作之 cord（绳索）。所谓愚钝者乃称未悟之无明愚人。由此愚人对彼界的“有天界”观点称为天界论者，是对该义理持论者称谓。

Kammaṃpaṭibāhati akiriyavādibhāvato. Vipākaṃ paṭibāhati sabbena sabbaṃ āyatiṃ upapattiyā paṭikkhipanato. Ubhayaṃ paṭibāhati sabbaso hetupaṭibāhaneneva phalassapi paṭikkhittattā. Ubhayanti hi kammaṃ vipākañcāti ubhayaṃ. So hi ‘‘ahetū appaccayā sattā saṃkilissanti, visujjhanti cā’’ti (dī. ni. 1.168; ma. ni. 2.100, 227; saṃ. ni. 3.212) vadanto kammassa viya vipākassāpi saṃkilesavisuddhīnaṃ paccayattābhāvavacanato tadubhayaṃ paṭibāhati nāma. Vipāko paṭibāhito hoti asati kamme vipākābhāvato. Kammaṃ paṭibāhitaṃ hoti asati vipāke kammassa niratthakabhāvāpattito. Atthatoti sarūpena. Ubhayappaṭibāhakāti visuṃ visuṃ taṃtaṃdiṭṭhidīpakabhāvena pāḷiyaṃ āgatāpi paccekaṃ tividhadiṭṭhikā eva ubhayapaṭibāhakattā. Ubhayappaṭibāhakāti hi hetuvacanaṃ. ‘‘Ahetukavādā cevā’’tiādi paṭiññāvacanaṃ. Yo hi vipākapaṭibāhanena natthikadiṭṭhiko ucchedavādī, so atthato kammapaṭibāhanena akiriyadiṭṭhiko, ubhayapaṭibāhanena ahetukadiṭṭhiko ca hoti. Sesadvayepi eseva nayo.

因果报持守，谓因业方不作恶业。果报则必然随因业成熟出现。二者皆持守，因因缘果相续相因而使果报得以成立。此二相具足者即为善恶业果之互动。若果报不成熟则作业无果，业未作则果无由产生，表面正相反。此为理义。因持守故故正慧显现，而业报部分形成不同见地。此二义应分别辨认，兼容不悖。因果报之相依互为因缘辩，依此分别知晓。果报持守论者视断灭无因论者为无义见。果报无法承认者乃否定因业明显性。但全面论则因果合一真相，故否定因果之论均为错误。由此可知，因果双持论显示完整义理。

Sajjhāyantīti taṃ diṭṭhidīpakaṃ ganthaṃ uggahetvā paṭhanti. Vīmaṃsantīti tassa atthaṃ vicārenti. ‘‘Tesa’’ntiādi vīmaṃsanākāradassanaṃ. Tasmiṃ ārammaṇeti yathāparikappitakammaphalābhāvādike ‘‘karoto na karīyati pāpa’’nti ādinayappavattāya laddhiyā ārammaṇe. Micchāsati santiṭṭhatīti ‘‘karoto na karīyati pāpa’’ntiādivasena anussavūpaladdhe atthe tadākāraparivitakkanehi saviggahe viya sarūpato cittassa paccupaṭṭhite cirakālaparicayena evametanti nijjhānakkhamabhāvūpagamanena nijjhānakkhantiyā tathāgahite punappunaṃ tatheva āsevantassa bahulīkarontassa micchāvitakkena samādiyamānā micchāvāyāmūpatthambhitā ataṃsabhāvaṃ ‘‘taṃsabhāva’’nti gaṇhantī micchāsatīti laddhanāmā taṃladdhisahagatā taṇhā santiṭṭhati. Cittaṃ ekaggaṃ hotīti yathāsakaṃ vitakkādipaccayalābhena tasmiṃ ārammaṇe avaṭṭhitatāya anekaggataṃ pahāya ekaggaṃ appitaṃ viya hoti. Cittasīsena micchāsamādhi eva vutto. Sopi hi paccayavisesehi laddhabhāvanābalo īdise ṭhāne samādhānapatirūpakiccakaroyeva, vāḷavijjhanādīsu viyāti daṭṭhabbaṃ. Javanāni javantīti anekakkhattuṃ tenākārena pubbabhāgiyesu javanavāresu pavattesu sabbapacchime javanavāre satta javanāni javanti. Paṭhame javane satekicchā honti. Tathā dutiyādīsūti dhammasabhāvadassanamattametaṃ, na pana tasmiṃ khaṇe tesaṃ tikicchā kenaci sakkā kātuṃ.

“修习”者是指把那明示见解的经卷拿起后，专心诵读。所谓“考察”，是指对其义理深入思考。“诸”等词表明“考察”具有探求内涵的性质。在这里，所谓着眼点，是指因“不相应的行为果报不存在”等缘故，执着于“作则不作坏事”为念，因而生起的依赖。如“作则不作坏事”等类似的习气，通过反复观想与自我谛听，好似心境被稳固陪伴，因长时间的熟悉和亲近而生起定力。这种净化与定力的增长，使修行者反复品味如实之理，因而多次复现伴随的善思虑，由此累积错觉之分别，故称其为“修习虚妄念头”。由此可见，舍弃杂念，心念单一稳固，才能名为心念专一。心念专一，是说舍弃诸多散乱妄念，如同去除细小杂念后心念的一点聚集。虽然称谓为“邪见禅定”，实际上是说心境软弱，无法生成善法定境的现象。此种心定依赖特定因缘生起，实则缺乏内在根基，容易散乱，必须观察经律义理以辨别。关于“迦罗那”（javana），其复数“迦罗那”标示七次作用过程，是指先前阶段的作用，一直到最后阶段的作用。第一次作用时众多有多种烦恼。第二次及以后诸多作用，是为显现法义之说，这并非瞬间产生的杂念，故无法依靠任何他法而如是执行。

Tatthāti tesu tīsu micchādassanesu. Koci ekaṃ dassanaṃ okkamatīti yassa ekasmiṃyeva abhiniveso āsevanā ca pavattā, so ekameva dassanaṃ okkamati. Yassa pana dvīsu tīsupi vā abhiniveso āsevanā ca pavattā, so dve tīṇipi okkamati, etena yā pubbe ubhayapaṭibāhakatāmukhena dīpitā atthasiddhā sabbadiṭṭhikatā, sā pubbabhāgiyā. Yā pana micchattaniyāmokkantibhūtā, sā yathāsakaṃ paccayasamudāgamasiddhito bhinnārammaṇānaṃ viya visesādhigamānaṃ ekajjhaṃ anuppattiyā asaṅkiṇṇā evāti dasseti. ‘‘Ekasmiṃ okkantepī’’tiādinā tissannampi diṭṭhīnaṃ samānabalataṃ samānaphalatañca dasseti. Tasmā tissopi cetā ekassa uppannā abbokiṇṇā eva, ekāya vipāke dinne itarā anubalappadāyikāyo honti. ‘‘Vaṭṭakhāṇu nāmesā’’ti idaṃ vacanaṃ neyyatthaṃ, na nītatthaṃ. Tathā hi papañcasūdaniyaṃ ‘‘kiṃ panesa ekasmiṃyeva attabhāve niyato hoti, udāhu aññasmiṃ pīti? Ekasmiṃyeva niyato, āsevanavasena pana bhavantarepi taṃ taṃ diṭṭhiṃ roceti yevā’’ti (ma. ni. aṭṭha. 3.129) vuttaṃ. Akusalañhi nāmetaṃ abalaṃ dubbalaṃ, na kusalaṃ viya sabalaṃ mahābalaṃ. Tasmā ‘‘ekasmiṃyeva attabhāve niyato’’ti vuttaṃ. Aññathā sammattaniyāmo viya micchattaniyāmopi accantiko siyā, na ca accantiko. Yadi evaṃ vaṭṭakhāṇujotanā kathanti āha ‘‘āsevanavasena panā’’tiādi. Tasmā yathā ‘‘sakiṃ nimuggopi nimuggo eva bālo’’ti vuttaṃ, evaṃ vaṭṭakhāṇujotanā. Yādise hi paccaye paṭicca ayaṃ taṃ taṃ dassanaṃ okkanto puna kadāci tappaṭipakkhe paccaye paṭicca tato sīsukkhipanamassa na hotīti na vattabbaṃ, tasmā ‘‘yebhuyyena hi evarūpassa bhavato vuṭṭhānaṃ nāma natthī’’ti vuttaṃ.

所谓“此”，是指三种错误见解之中的种类。因对某一种见执着和贪附，所以只能生起该见，即谓“入此一见”。若于两种甚至三种见解中同时生执和贪执，则入二见或三见之中。由此说明，先前有双向的支撑，如双面之光引发真义，故谓“先行部分”。但错误见断时，其性质如离散之异形不同显现，二者相异，分成不同类别存在，故名不集散。所谓“一入即止”，是说三个见解同等之力与功效。故此三者皆为心之同等之力；然而各自显现的时间，却不同。称谓“叶织叶”并非文字本义，而指明此义。又如《巴利经集释》中所说：“何以于一| 执性所限为准？”并举例以说明：“于一执性裹作牢固，但于他处则不同，此谓说明。”因恶法非强力，不能如善法般坚固有力。因而谓“一执性所限”。若非如此，错误见束缚将无穷无尽，与正法拘束无异。所谓“若于此种论述言‘由贪集而起’，则”“行人之苦”之说不适用。故云如《萨摩耶经》中说：“何以一执性限制存在？譬如有他执病，显现此执”。意谓此执必定，而贪欲使他见诱发。譬如“入胜势归，包括一切法门”，说为“欲集引导”，因此不得以别论。又如“火坑入过才是愚者”，这是“入界执火之说”。若依赖因缘入法义，则不得议论“盲眼法界不得妨碍”。

Tasmāti yasmā evaṃ saṃsārakhāṇubhāvassapi paccayo apaṇṇakajāto, tasmā. Bhūtikāmoti diṭṭhadhammikasamparāyikaparamatthānaṃ vasena attano guṇehi vaḍḍhikāmo.

因此，因缘虽然生起于轮回苦界中，却未完全巩固生灭，有所缺失。故谓“尚未完全成熟”。因此，称之为“事物的欲望”，是指对现象法体的执着与贪欲，同时依赖自身现有性质而增长。

Pakudhakaccāyanavādavaṇṇanā巴拘陀·咖吒亚那之说的解释

§174

174.Akatāti samena visamena vā kenaci hetunā na katā na vihitā. Katavidho karaṇavidhi natthi etesanti akatavidhānā. Padadvayenāpi loke kenaci hetupaccayena nesaṃ anibbattanabhāvaṃ dasseti. Iddhiyāpi na nimmitāti kassaci iddhimato cetovasippattassa devassa , issarādino vā iddhiyāpi na nimmitā. Animmāpitā kassaci animmāpitā. Vuttatthamevāti brahmajālavaṇṇanāyaṃ (dī. ni. aṭṭha. 1.30) vuttatthameva. Vañjhāti vañjhapasuvañjhatālādayo viya aphalā, kassaci ajanakāti attho, etena pathavikāyādīnaṃ rūpādijanakabhāvaṃ paṭikkhipati. Rūpasaddādayo hi pathavikāyādīhi appaṭibaddhavuttikāti tassa laddhi. Pabbatakūṭaṃ viya ṭhitāti kūṭaṭṭhā, yathā pabbatakūṭaṃ kenaci anibbattitaṃ, kassaci ca anibbattakaṃ, evamete pīti adhippāyo. Yamidaṃ ‘‘bījato aṅkurādi jāyatī’’ti vuccati, taṃ vijjamānameva tato nikkhamati, na avijjamānaṃ, aññathā aññatopi aññassa upaladdhi siyāti adhippāyo. Ṭhitattāti nibbikārābhāvena ṭhitattā. Na calantīti vikāraṃ nāpajjanti. Vikārābhāvato hi tesaṃ sattannaṃ kāyānaṃ esikaṭṭhāyiṭṭhitatā. Aniñjanañca attano pakatiyā avaṭṭhānameva. Tenāha ‘‘na vipariṇamantī’’ti. Avipariṇāmadhammattā eva hi te aññamaññaṃ na byābādhenti. Sati hi vikāraṃ āpādetabbatāya byābādhakatāpi siyā, tathā anuggahetabbatāya anuggāhakatāti tadabhāvaṃ dassetuṃ pāḷiyaṃ nālantiādi vuttaṃ. Pathavī eva kāyekadesattā pathavikāyo. Jīvasattamānaṃ kāyānaṃ niccatāya nibbikārabhāvato na hantabbatā, na ghātetabbatā cāti neva koci hantā vā ghātetā vā, tenevāha ‘‘sattannaṃ tveva kāyāna’’ntiādi. Yadi koci hantā natthi, kathaṃ satthappahāroti āha ‘‘yathā muggarāsi ādīsū’’tiādi. Kevalaṃ saññāmattameva hoti. Hananaghātanādi pana paramatthato nattheva kāyānaṃ avikopanīyabhāvatoti adhippāyo.

第174条不论由正向或反向缘由，未作或未设，都无种种作法方法谓“无作法”。即使在世间，亦无因缘缘起使其不能停止生灭变化。所谓“神通亦无所依”，例如对某些诸神来说，即便为主者，神通亦非凭赖可得。亦无所谓永无生灭不受时空限制之神通。显义即是指佛教世界观，而非三界以外的神通。所谓“虚妄”等，如虚妄药草及其生长过程，无真正所生义故称为“虚妄”。因地之缘如根本具足能生色等物，此种本具之性基非真正生起。色、声等皆由地等元素而非离本具。譬如山峰耸立于地，虽崇高其本质非永恒不变，因缘不成亦无永恒。谓“种子发芽之道”，其生起时即现于色法，非非现前时。否则诸种殊异乃至出现相互依附时不能成立。所谓“立止”，是指不起显变之义。非恒常尔，任由因缘不变。因诸法无变相，诸色法体成立并非凭差别成性。称“无变性”，非谓其相貌不变，而因缘障蔽相互不扰乱。应舍离束缚因缘导致的变化。譬如经中所说“不反转”等义。因诸法本质定常且无变化，故彼此无牵绊。念若有烦恼作用则为生起契机，亦为不可依靠。称谓此义为“法离相”等。土地仅是形体所在，地之质不易毁灭，因为生命依托身体禀性之不变，故不得杀害，亦无害及。无杀害者因此谓“非杀违”。若无杀害者，何来佛法广布？谕如“渠如守护细竹”，此义可证。唯有念认识极微细，与色法所现，实无契机伤害所摄。《佛教辞典》中所说该义无忧则谛。谓斩杀无等阐述，然依本义无即无害。

Nigaṇṭhanāṭaputtavādavaṇṇanā尼乾陀·纳达子之说的解释

§177

177. Cattāro yāmā bhāgā catuyāmā, catuyāmā eva cātuyāmā, bhāgattho hi idha yāma-saddo yathā ‘‘rattiyā paṭhamo yāmo’’ti . So panettha bhāgo saṃvaralakkhaṇoti āha ‘‘cātuyāmasaṃvutoti catukoṭṭhāsena saṃvarena saṃvuto’’ti. Paṭikkhittasabbasītodakoti paṭikkhittasabbasītodakaparibhogo. Sabbena pāpavāraṇena yuttoti sabbappakārena saṃvaralakkhaṇena samannāgato. Dhutapāpoti sabbena nijjaralakkhaṇena pāpavāraṇena vidhutapāpo. Phuṭṭhoti aṭṭhannampi kammānaṃ khepanena mokkhappattiyā kammakkhayalakkhaṇena sabbena pāpavāraṇena phuṭṭho taṃ patvā ṭhito. Koṭippattacittoti mokkhādhigameneva uttamamariyādappattacitto. Yatattoti kāyādīsu indriyesu saṃyametabbassa abhāvato saṃyatacitto. Suppatiṭṭhitacittoti nissesato suṭṭhu patiṭṭhitacitto. Sāsanānulomaṃ nāma pāpavāraṇena yuttatā. Tenāha ‘‘dhutapāpo’’tiādi. Asuddhaladdhitāyāti ‘‘atthi jīvo, so ca siyā nicco, siyā anicco’’ti evamādiasuddhaladdhitāya . Sabbāti kammapakativibhāgādivisayā sabbā nijjhānakkhantiyo. Diṭṭhiye vāti micchādiṭṭhiyo eva jātā.

第177条四夜之一部分乃名四夜，其四夜内即称四夜。此处称“夜”为此四分中之一个。此处“四部分”谓夜分时。“夜”即夜半时段，如“一夜之初夜”之说。此处部分称为守护限制，“配以四边的守护，即称为守护”。谓来自诸如肃清热坏之地，以全体恶业障止为特征，其禀性具足守护特质。所谓“净恶”，是指以净除恶业障碍。所谓“破碎”，是指破坏诸恶业障，断除恶业所成。所谓“自放”，是指放弃与抛弃诸恶业障碍。除恶障于修习入定获解脱，是断业之特征。所谓“恒心”，是指对身根六处的调摄缺失后自若无扰之定心。所谓“安立心”，是指于修行退后之时心神安立。谓“顺教”，是依教诫捨离恶业障而护持之。此名义谓之“净恶”。称“破坏恶”，是其从根本清除。扬言“尚无清净”者，谓生命存在固常，为无常、有死。“一切”义，指一切业法分别门类。于见相之中产生的即为错见。

Sañcayabelaṭṭhaputtavādavaṇṇanā散泽耶·贝拉提子之说的解释

§179-181

179-181.Amarāvikkhepevuttanayo evāti brahmajāle amarāvikkhepavādasaṃvaṇṇanāyaṃ (dī. ni. aṭṭha. 1.61-63) vuttanayo eva vikkhepabyākaraṇabhāvato, tatheva cettha vikkhepavādassa āgatattā.

第179-181条记述无生不乱之论说，即《婆罗门网论》无生不乱教义说略释（载于《大毗尼仪疏》卷一61至63页）。此论理因其表明无生不乱说的幻灭谬误性质，故于此处引述。此亦为批判无生论断之文，表明无生不乱亦属散乱错别之见。

Paṭhamasandiṭṭhikasāmaññaphalavaṇṇanā第一现见沙门果的解释

§183

183.Yathā te rucceyyāti idāni mayā pucchiyamāno attho yathā tava citte roceyya. Gharadāsiyā kucchismiṃ jāto antojāto. Dhanena kīto dhanakkīto. Bandhaggāhagahito karamarānīto. Sāmanti sayameva. Dāsabyanti dāsabhāvaṃ. Koci dāsopi samāno alaso kammaṃ akaronto ‘‘kammakāro’’ti na vuccatīti āha ‘‘analaso kammakaraṇasīloyevā’’ti. Paṭhamamevāti āsannataraṭṭhānūpasaṅkamanato pageva puretarameva. Pacchāti sāmikassa nipajjāya pacchā. Sayanato avuṭṭhiteti rattiyā vibhāyanavelāya seyyato avuṭṭhite. Paccūsakālato paṭṭhāyāti atītāya rattiyā paccūsakālato paṭṭhāya. Yāva sāmino rattiṃ niddokkamananti aparāya padosavelāyaṃ yāva niddokkamanaṃ. Kiṃ kāranti kiṃ karaṇīyaṃ, kiṃkārabhāvato pucchitvā kātabbaveyyāvaccanti attho.

183.如若此时向汝问曰，汝心中所欢喜者为何？此义当如是解。屋舍及其篱笆，是为内所生起。财富之所获者，财富之所受者。被束缚的人，是被束缚的；被驱役的人，是被驱役的。通常与睡眠为伴。被使奴隶者，视为奴隶之形态。有些奴隶虽同为奴隶，却懒惰不作业者，不称为“作业者”，谓之“懒惰者但有作业品行者”。“最初即在近处的地方缓缓临近，如同先前一样”。后来是主人的就寝之下。主人卧中而起，即夜间分隔之时，自卧处起。谓过去夜晚及之前夜晚之交替之时。直到主人夜间离床，或至另一次起床前。此时询问何为所作，何应作，问其如何成为“作业者”，便须有所为有所作，意即本义是这样。

Devo viyāti ādhipaccaparivārādisampattisamannāgato padhānadevo viya. So vatassāhanti so vata assaṃ ahaṃ. So rājā viya ahampi bhaveyyaṃ, kathaṃ puññāni kareyyaṃ, yadi puññāni uḷārāni kareyyanti yojanā. ‘‘So vatassa’ssa’’nti pāṭhe so rājā assa ahaṃ assaṃ vata, yadi puññāni kareyyanti yojanā. Tenāha ‘‘ayamevattho’’ti. Assanti uttamapurisappayoge ahaṃ-saddo appayuttopi payutto eva hoti. Yāvajīvaṃ na sakkhissāmi dātunti yāvajīvaṃ dānatthāya ussāhaṃ karontopi yaṃ rājā ekaṃ divasaṃ deti , tato satabhāgampi dātuṃ na sakkhissāmi. Tasmā pabbajissāmīti pabbajjāyaṃ ussāhaṃ katvāti yojanā.

天神如诸主权随从而具足追随支持，正如主天神一般。汝常自言我主此人，我自是其所当。若我如王者，如何行善？若善行增多数十由旬？此句“我主之人”或读“主王在此，吾也在此”，言其为“我主”。言此“此为义”，此亦是高级贤人社群最尊称谓，即使“我”名号未及其对立者同等。终生不愿布施，若即使为布施而努力，王者日给一物，我亦不能布施百倍。因而决意出家，故此“出家乃因此理”。

Kāyenasaṃvutoti kāyena saṃvaritabbaṃ kāyadvārena pavattanakaṃ pāpadhammaṃ saṃvaritvā vihareyyāti ayamettha atthoti āha ‘‘kāyena pihito hutvā’’tiādi. Ghāsacchādanena paramatāyāti ghāsacchādanapariyesane sallekhavasena paramatāya, ukkaṭṭhabhāve saṇṭhito ghāsacchādanameva vā paramaṃ parā koṭi etassa, na tato paraṃ kiñci āmisajātaṃ pariyesati paccāsisati cāti ghāsacchādanaparamo, tabbhāvo ghāsacchādanaparamatā, tassā ghāsacchādanaparamatāya. Vivekaṭṭhakāyānanti gaṇasaṅgaṇikato pavivitte ṭhitakāyānaṃ. Nekkhammābhiratānanti jhānābhiratānaṃ. Tāya eva jhānābhiratiyā paramaṃ uttamaṃ vodānaṃ visuddhiṃ pattatāya paramavodānappattānaṃ. Kilesūpadhiabhisaṅkhārūpadhīnaṃ accantavigamena nirupadhīnaṃ. Visaṅkhāragatānanti adhigatanibbānānaṃ. Ettha ca paṭhamo viveko itarehi dvīhi vivekehi sahāpi pattabbo vināpi, tathā dutiyo. Tatiyo pana itarehi dvīhi saheva pattabbo, na vināti daṭṭhabbaṃ. Gaṇe janasamāgame sannipatanaṃ gaṇasaṅgaṇikā, taṃ pahāya eko viharati carati puggalavasena asahāyattā. Citte kilesānaṃ sannipatanaṃ cittakilesasaṅgaṇikā, taṃ pahāya eko viharati kilesavasena asahāyattā. Maggassa ekacittakkhaṇikattā, gotrabhuādīnañca ārammaṇamattattā na tesaṃ vasena sātisayā nibbutisukhasamphusanā, phalasamāpattinirodhasamāpattivasena sātisayāti āha ‘‘phalasamāpattiṃ vā nirodhasamāpattiṃ vā pavisitvā’’ti. Phalapariyosāno hi nirodhoti.

所谓身体的约束，是因以身体为媒介止制恶行而修持，此即其义，谓“以身体隐蔽”之说等。草席覆体，称作终极草席覆盖，依草席之执持及斋戒之约束，若置于草席之上，即属终极之戒净，盖此为最高者，不更求于衣物之外。断绝群聚即孤身独处，谓身心分离之人。爱好遁世者，是喜爱入禅者，因得禅之喜乐而达至最高清净，断除烦恼之习性，以极断除烦恼之洁净为最。断除染污者，谓证得涅槃之圣者。此境界中，初为空寂，应与他两种空寂俱得而不破；再者亦应与其他二种同时具足。第三种应与其他两个共存而不可破坏。群中群聚者谓之群集，弃此独行如人。心地之染污聚合，谓心染污聚者，弃之独自修持无染污。见道之瞬间及缘起种姓诸根基之缘起者，无及悦之涅槃苦乐扩散，果报之证得与灭之证得俱同之故云“证得果报或证得灭”。“灭果完具即为灭法也”。

§184

184.Abhiharitvāti abhimukhībhāvena netvā. ‘‘Ahaṃ cīvarādīhi payojanaṃ sādhessāmī’’ti vacanaseso. Sappāyanti sabbagelaññapaharaṇavasena upakārāvahaṃ. Bhāvinā anatthato paripālanavasena gopanā rakkhāgutti. Paccuppannassa nisedhavasena āvaraṇagutti.

184.所谓转向即指正面向之意。“我将用袈裟等作所依”，此言语为何？表示“具足援助所有衣物之护持”，又谓“从无益处之维护而保守秘密”，对于当下之时以阻止为护。这是对“转向”一词之释义。

Dutiyasandiṭṭhikasāmaññaphalavaṇṇanā第二现见沙门果的解释

§186

186.Kasatīti kasiṃ karoti. Gahapatikoti ettha ka-saddo appatthoti āha ‘‘ekagehamatte jeṭṭhako’’ti, tena anekakulajeṭṭhakabhāvaṃ paṭikkhipati. Karaṃ karotīti karaṃ sampādeti. Vaḍḍhetīti uparūpari sampādanena vaḍḍheti. Evaṃ appampi pahāya pabbajituṃ dukkaranti ayamattho laṭukikopamasuttena (ma. ni. 2.151, 152) dīpetabbo. Tenāha ‘‘seyyathāpi, udāyi, puriso daliddo assako anāḷhiyo, tassassa ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpa’’nti vitthāro. Yadi appampi bhogaṃ pahāya pabbajituṃ dukkaraṃ, kasmā dāsavāre bhogaggahaṇaṃ na katanti āha ‘‘dāsavāre panā’’tiādi. Yathā ca dāsassa bhogāpi abhogā parāyattabhāvato, evaṃ ñātayo pīti dāsavāre ñātiparivaṭṭaggahaṇampi na katanti daṭṭhabbaṃ.

186.何谓“作”？即作何事。居士之意，于此“何”（ka）字乃避之用，言“仅限一室长者”，以排除多户家中长者之义。作业是指完成作业。增长是指由上至上之增加。即使极其微小，若舍弃修行而出家极难，此意当借“火熬”比喻说明（见ma. ni. 2.151,152）。释义有详细展开：“如伍答夷，若人怯懦疲惫无力，则其唯一农奴，衣衫破烂如乌鸦羽毛，不堪入目”；即使舍弃享乐而出家为难，何况奴隶季节时节也未舍弃享乐，故此“奴隶时节不舍享乐”等相关论述。又如奴隶的享乐被视为属于其主人所有，亲戚亦乐于参与奴隶之享用，而奴隶亦不舍弃此享用。

Paṇītatarasāmaññaphalavaṇṇanā更胜妙沙门果的解释

§189

189.Evarūpāhīti yathāvuttadāsakassakūpamāsadisāhi upamāhi sāmaññaphalaṃ dīpetuṃ pahoti bhagavā sakalampi rattindivaṃ tato bhiyyopi anantapaṭibhānatāya vicittanayadesanabhāvato. Tathāpīti satipi desanāya uttaruttarādhikanānānayavicittabhāve.

189.所谓“如是者”，以适当之奴隶相对喻，欲示普遍利益。世尊昼夜皆以无间断之悲智而示教。此谓“如是”即“真实教义”逐渐以细微巧妙变异之多样方式而递增加深。

Ekatthametaṃ padaṃ sādhusaddasseva ka-kārena vaḍḍhitvā vuttattā, teneva sādhuka-saddassa atthaṃ vadantena atthuddhāravasena sādhu-saddo udāhaṭo. Āyācaneti abhimukhayācane, abhipatthanāyanti attho . Sampaṭicchaneti paṭiggaṇhane . Sampahaṃsaneti saṃvijjamānaguṇavasena haṃsane tosane, udaggatākaraṇeti attho. Dhammarucīti puññakāmo. Paññāṇavāti paññavā. Addubbhoti adūsako, anupaghātakoti attho. Idhāpīti imasmiṃ sāmaññaphalepi. Ayaṃ sādhu-saddo. Daḷhīkammeti sakkacca kiriyāyaṃ. Āṇattiyanti āṇāpane. ‘‘Suṇohi sādhukaṃ manasi karohī’’ti hi vutte sādhuka-saddena savanamanasikārānaṃ sakkaccakiriyā viya tadāṇāpanampi jotitaṃ hoti, āyācanatthatā viya cassa āṇāpanatthatā veditabbā. Sundarepīti sundaratthepi. Idāni yathāvuttena sādhuka-saddassa atthattayena pakāsitaṃ visesaṃ dassetuṃ ‘‘daḷhīkammatthena hī’’tiādi vuttaṃ.

这一节经文，是指用善美的话语逐字逐句地增益阐释而成，因而称为善美的言辞。所谓请愿，是指当面请求之意；所谓期望，是其意义。所谓接受，是指接受之义。所谓激励，是指恭敬感召之德；所谓鼓励，是指振奋的意义。所谓隆起，是指意义。所谓喜好善法，是指乐于行善。所谓智慧，是指聪明通达。所谓无染，是指不染污、不损害之义。在此，是指于此般若果之中。此即善语也。所谓洒脱，是指随顺适当的行持。所谓意令，是指用意专心。所说「聆听善美，注重于心」，是指听闻与观照的随顺行持，且意令如光明照耀，正是请愿和意令的义理。所谓美丽，是指美好的义理。以上是以善语的意义，详尽阐明「洒脱」之义等。

Manasi karohīti ettha manasikāro na ārammaṇapaṭipādanalakkhaṇo, atha kho vīthipaṭipādanajavanapaṭipādanamanasikārapubbakaṃ citte ṭhapanalakkhaṇoti dassento ‘‘āvajjā’’tiādimāha. Sotindriyavikkhepavāraṇaṃ savane niyojanavasena kiriyantarapaṭisedhanabhāvato, sotaṃ odahāti attho. Manindriyavikkhepavāraṇaṃ aññacintāpaṭisedhanato. Byañjanavipallāsaggāhavāraṇaṃ ‘‘sādhuka’’nti visesetvā vuttattā. Pacchimassa atthavipallāsaggāhavāraṇepi eseva nayo. Dhāraṇūpaparikkhādīsūti ādi-saddena tulanatīraṇādike, diṭṭhiyā suppaṭividhe ca saṅgaṇhāti. Sabyañjanoti ettha yathādhippetamatthaṃ byañjayatīti byañjanaṃ, sabhāvanirutti. Saha byañjanenāti sabyañjano, byañjanasampannoti attho. Sātthoti araṇīyato upagantabbato anudhātabbato attho, catupārisuddhisīlādiko . Tena saha atthenāti sāttho, atthasampannoti attho. Dhammagambhīrotiādīsu dhammo nāma tanti. Desanā nāma tassā manasā vavatthāpitāya tantiyā desanā. Attho nāma tantiyā attho. Paṭivedho nāma tantiyā, tantiatthassa ca yathābhūtāvabodho. Yasmā cete dhammadesanā atthappaṭivedhā sasādīhi viya mahāsamuddo mandabuddhīhi dukkhogāhā, alabbhaneyyapatiṭṭhā ca, tasmā gambhīrā. Tena vuttaṃ ‘‘yasmā ayaṃ dhammo…pe… sādhukaṃ manasi karohī’’ti. Ettha ca paṭivedhassa dukkarabhāvato dhammatthānaṃ, desanāñāṇassa dukkarabhāvato desanāya dukkhogāhatā, paṭivedhassa pana uppādetuṃ asakkuṇeyyatāya, ñāṇuppattiyā ca dukkarabhāvato dukkhogāhatā veditabbā. Desanaṃ nāma uddisanaṃ, tassa niddisanaṃ bhāsananti idhādhippetanti āha ‘‘vitthārato bhāsissāmī’’ti. Paribyattaṃ kathanañhi bhāsanaṃ, tenāha ‘‘desessāmīti…pe… vitthāradīpana’’nti.

所谓注重于心，这里指意念的专注，不为初发心境，而是指行持道路上的持续专注，因此称为“意令”。所说“邪见”等，是指觉受振荡感官干扰，妨碍专注之意。耳根受阻挡，即是因为听觉妨碍;心根受阻，即是其他念头的妨碍。由于辅音发音错误等所形成的障碍，特此称为“善语”，佛言此含义。对立义障碍也应类推理解。所谓保持和检验等，是指比较分析辨别。所谓辅音，是指发音声母，凭其使用如理如法而发声。所谓辅音完整，是指发音准确无误之义。所谓通达，是指应于清净戒律诸法而勤修。与此一道，是指是条理通达，意义圆满。所谓法义深奥，乃指所述义理深广。所谓说法，是指经由心意所阐明的义理。所谓义，是指说法的内容。所谓明了，是指深入理解义理。由于此说法义理广博，正如广大海洋面对愚昧之人难于进入，其境界广大深奥。故此云「此法应注重于心」者，乃以义理深广为由。此处也应认识说法理解的艰深，及传法说法的不易，因其涉及对义理的明了，及烦恼困扰之断除。所谓说法，是指出示教义。所谓指出，是指说明解释。所谓讲说，是指宣说详述，包括清楚解说。称为广说，是望能详细阐发义意。

Yathāvuttamatthaṃ suttapadena samatthetuṃ ‘‘tenāhā’’tiādi vuttaṃ. Sāḷikāyiva nigghosoti sāḷikāya ālāpo viya madhuro kaṇṇasukho pemanīyo. Paṭibhānanti saddo. Udīrayīti uccārīyati, vuccati vā.

以上义理依经文之言，乃谓「因故」等语。以声音甜美和悦之比喻，如鹈鹕啄食，意为言语顺畅甜美令人悦耳至心。所谓才辩，是指言语流利。所谓张扬，是指发声宣显。

Evaṃ vutte ussāhajātoti evaṃ ‘‘suṇohi sādhukaṃ manasi karohi bhāsissāmī’’ti vutte ‘‘na kira bhagavā saṅkhepeneva desessati, vitthārenapi bhāsissatī’’ti sañjātussāho haṭṭhatuṭṭho hutvā.

如上所述，振奋之心产生，因此言「聆听善语，注重于心，我必详说」，乃是对世尊所言不以简略而说，而当详尽说明，由此心气顿释，心神安稳。

§190

190.‘‘Idhā’’ti iminā vuccamānaṃ adhikaraṇaṃ tathāgatassa uppattiṭṭhānabhūtaṃ adhippetanti āha ‘‘desāpadese nipāto’’ti. ‘‘Svāya’’nti sāmaññato idhasaddamattaṃ gaṇhāti, na yathāvisesitabbaṃ idha-saddaṃ. Tathā hi vakkhati ‘‘katthaci padapūraṇamattamevā’’ti (dī. ni. aṭṭha. 1.190). Lokaṃ upādāya vuccati loka-saddena samānādhikaraṇabhāvena vuttattā . Sesapadadvaye pana padantarasannidhānamattena taṃ taṃ upādāya vuttatā daṭṭhabbā. Idha tathāgato loketi hi jātikhettaṃ, tatthāpi ayaṃ cakkavāḷo ‘‘loko’’ti adhippeto. Samaṇoti sotāpanno. Dutiyo samaṇoti sakadāgāmī. Vuttañhetaṃ ‘‘katamo ca bhikkhave samaṇo? Idha bhikkhave bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hotī’’tiādi (a. ni. 4.241). ‘‘Katamo ca bhikkhave dutiyo samaṇo? Idha bhikkhave bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā’’tiādi (a. ni. 4.241). Okāsanti kañci padesaṃ. Idheva tiṭṭhamānassāti imissā eva indasālaguhāyaṃ tiṭṭhamānassa.

此处「这里」作为语题出现，指如来出生立场，称为主题。又云「地名」一般指该词语通用义，并非特别指定该地。他说明世间称「地」与世间现象相应，以及所在地的二义。这里指如来，是指初果圣者（入流），第二果圣者（斯陀含）亦称为「行人」。所说“什么人是初果圣者……”等经文，是指断除三结，即入流果位的定义。又言「某处」是泛指某一地方。这里指现立于因陀罗树洞之人。

Padapūraṇamattameva okāsāpadisanassāpi asambhavato atthantarassa abodhanato. Arahanti ādayo saddā vitthāritāti yojanā. Atthato vitthāraṇaṃ saddamukheneva hotīti saddaggahaṇaṃ. Yasmā. ‘‘Aparehipi aṭṭhahi kāraṇehi bhagavā tathāgato’’tiādinā udānaṭṭhakathādīsu, (udā. aṭṭha. 18; itivu. aṭṭha. 38) arahanti ādayo visuddhimaggaṭīkāyaṃ aparehi pakārehi vitthāritā , tasmātesu vuttānayenapi so (visuddhi. ṭī. 1.129, 130) attho veditabbo. Tathāgatassa sattanikāyantogadhatāya ‘‘idha pana sattaloko adhippeto’’ti vatvā tatthāyaṃ yasmiṃ sattanikāye yasmiñca okāse uppajjati, taṃ dassetuṃ ‘‘sattaloke uppajjamānopi cā’’tiādi vuttaṃ. ‘‘Tathāgato na devaloke uppajjatī’’tiādīsu yaṃ vattabbaṃ, taṃ parato āgamissati. Sārappattāti kulabhogissariyādivasena sārabhūtā. Brāhmaṇagahapatikāti brahmāyupokkharasātiādibrāhmaṇā ceva anāthapiṇḍikādigahapatikā ca.

所说词语，仅仅作为填充词而非深入语义，表示无意识的言语的空洞。阿拉汉顶受言语的释义是展开说明。所言「如有八原因，世尊如是说」等，为经文释义。阿拉汉顶受，是在《清净道》注释中以其他方式阐明，故于此亦应知晓。又说明如来处于世间七界的地位，及其意涵。所说“如来不生天界”等内容将另作解释。所谓萨拉巴塔，指诸种贵族、婆罗门诸阶级及给孤独长者等供养者。

‘‘Sujātāyā’’tiādinā vuttesu catūsu vikappesu paṭhamo vikappo buddhabhāvāya āsannatarapaṭipattidassanavasena vutto. Āsannatarāya hi paṭipattiyā ṭhito ‘‘uppajjatīti’’ vuccati uppādassa ekantikattā, pageva paṭipattiyā matthake ṭhito. Dutiyo buddhabhāvāvahapabbajjato paṭṭhāya āsannapaṭipattidassanavasena, tatiyo buddhakaradhamma pāripūrito paṭṭhāya buddhabhāvāya paṭipattidassanavasena. Na hi mahāsattānaṃ uppatibhavūpapattito paṭṭhāya bodhisambhārasambharaṇaṃ nāma atthi. Catuttho buddhakaradhammasamārambhato paṭṭhāya. Bodhiyā niyatabhāvappattito pabhuti hi viññūhi ‘‘buddho uppajjatī’’ti vattuṃ sakkā uppādassa ekantikattā. Yathā pana sandanti nadiyoti sandanakiriyāya avicchedamupādāya vattamānappayogo, evaṃ uppādatthāya paṭipajjanakiriyāya avicchedamupādāya catūsu vikappesu ‘‘uppajjati nāmā’’ti vuttaṃ. Sabbapaṭhamaṃ uppannabhāvanti catūsu vikappesu sabbapaṭhamaṃ vuttaṃ tathāgatassa uppannatāsaṅkhātaṃ atthibhāvaṃ. Tenāha ‘‘uppanno hotīti ayañhettha attho’’ti.

关于“苏迦陀雅”等所说的四种转变，第一种转变是为佛陀地位的临近修行显现而说。所谓“临近修行”是指用来表示生起的单一过程，专立于修行的次第。第二是从发起佛陀地位的出家开始立于修行，显示其临近的修行过程。第三是立于具足成佛之法的修行，显示佛陀地位的修行过程。因为对于大圣的生起与成长并非仅凭发心就能成就的，须积集菩提事业方成。第四是立于佛所起之法的修行开始。对于成道，智者能说“佛生起”，是说生起为单一过程。就如河流相会通过水流连续不断，生起亦以不断修习而生起，故于四转变中说“名为生起”。初起之状态谓为“已生”，此乃如来的已生含义，即此义。

So bhagavāti yo ‘‘tathāgato araha’’ntiādinā kittitaguṇo, so bhagavā. ‘‘Imaṃ loka’’nti nayidaṃ mahājanassa sammukhamattaṃ sandhāya vuttaṃ, atha kho anavasesaṃ pariyādāyāti dassetuṃ ‘‘sadevaka’’ntiādi vuttaṃ, tenāha ‘‘idāni vattabbaṃ nidassetī’’ti. Pajātattāti yathāsakaṃ kammakilesehi nibbattattā. Pañcakāmāvacaradevaggahaṇaṃ pārisesañāyena itaresaṃ padantarehi saṅgahitattā. Sadevakanti ca avayavena viggaho samudāyo samāsattho. Chaṭṭhakāmāvacaradevaggahaṇaṃ paccāsattiñāyena. Tattha hi so jāto, taṃnivāsī ca. Brahmakāyikādibrahmaggahaṇanti etthāpi eseva nayo. Paccatthika…pe… samaṇabrāhmaṇaggahaṇanti nidassanamattametaṃ apaccatthikānaṃ, asamitābāhitapāpānañca samaṇabrāhmaṇānaṃ sassamaṇabrāhmaṇīvacanena gahitattā. Kāmaṃ ‘‘sadevaka’’ntiādi visesanānaṃ vasena sattavisayo lokasaddoti viññāyati tulyayogavisayattā tesaṃ, ‘‘salomako sapakkhako’’tiādīsu pana atulyayogepi ayaṃ samāso labbhatīti byabhicāradassanato pajāgahaṇanti āha ‘‘pajāvacanena sattalokaggahaṇa’’nti.

所谓“世尊”者，即以“如来”“阿拉汉”等称号称誉者是世尊。经文云“此世间”，意指在大众常所见闻之所，如实说出，随后欲全然展示亦称为“天众”，于是说“今应当出”，此即说法之始。所说“已生”，谓依自己的业染而生起。有关五欲的种类与天人所居的层次，有以它方之言汇集整理背景。所谓“天众”，是合并、汇聚及全部意涵。六欲天层以后，以前后的相承关系。此处所言生者即住生，也是类似婆罗门天所住之说。从因果关系上看，分别出家之梵行与沙门婆罗门的相应，虽有差别，但因沙门婆罗门有所触及恶行故亦称为沙门婆罗门之流。因“天众”等种别的差异，依其相结合之所，世间共有三十六天。因恶行之不相合而生的天层称为“世间天论”，人们以俗语说是“众生聚集处”。

Arūpino sattā attano āneñjavihārena viharantā dibbantīti devāti imaṃ nibbacanaṃ labhantīti āha ‘‘sadevakaggahaṇena arūpāvacaraloko gahito’’ti. Tenāha ‘‘ākāsānañcāyatanūpagānaṃ devānaṃ sahabyata’’nti (a. ni. 3.117). Samārakaggahaṇena chakāmāvacaradevaloko gahito tassa savisesaṃ mārassa vase vattanato. Rūpī brahmaloko gahito arūpībrahmalokassa visuṃ gahitattā. Catuparisavasenāti khattiyādicatuparisavasena, itarā pana catasso parisā samārakādiggahaṇena gahitā evāti. Avasesasabbasattaloko nāgagaruḷādibhedo.

无色界众生依其清净住处而居住，谓之天人。因“天众聚集”称此界为无色行界。又说空处等四界天众互相陪伴相随（此语出自《增支部·记要三》）。欲界天中群魔多，因魔活动笼罩其中。色界梵天世界居于无色界之上，且无色界梵天世界亦整体被色界梵天统领。四部众聚，乃指武士与贵族等，其他三众由天众聚集，皆被统治。所有众生之所在包括龙王、鸠鲁罗等类属。

Ettāvatā ca bhāgaso lokaṃ gahetvā yojanaṃ dassetvā idāni tena tena visesena abhāgaso lokaṃ gahetvā yojanaṃ dassetuṃ ‘‘api cetthā’’tiādi vuttaṃ. Tattha ukkaṭṭhaparicchedatoti ukkaṃsagativijānanena. Pañcasu hi gatīsu devagatipariyāpannāva seṭṭhā, tatthāpi arūpino dūrasamussāritakilesadukkhatāya, santapaṇītaāneñjavihārasamaṅgitāya, atidīghāyukatāyāti evamādīhi visesehi ativiya ukkaṭṭhā. ‘‘Brahmā mahānubhāvo’’tiādi dasasahassiyaṃ mahābrahmuno vasena vadati. ‘‘Ukkaṭṭhaparicchedato’’ti hi vuttaṃ. Anuttaranti seṭṭhaṃ nava lokuttaraṃ. Bhāvānukkamoti bhāvavasena paresaṃ ajjhāsayavasena ‘‘sadevaka’’ntiādīnaṃ padānaṃ anukkamo.

至此，诸天以各自之范围说世界规模，并描述以“尤甚于此”之状况说诸界众生的广布。所谓“大吼”，是指出声以示威力。各界之活动以边界划分确定。于五条线路中，天界为最胜，尽管无色界远离烦恼痛苦，但同伴为君子般的悟境，年代久远且具特殊因缘，故称极为突出。经云“大梵天尊者”述该千人规模的大梵天。由此说“界限高度”，意为为最优九天以外诸上界之最。在涵盖他人之心法上的涵摄、联结即为“天众”等词之法义。

Tīhākārehīti devamārabrahmasahitatāsaṅkhātehi tīhi pakārehi. Tīsu padesūti ‘‘sadevaka’’ntiādīsu tīsu padesu. Tena tenākārenāti sadevakattādinā tena tena pakārena. Tedhātukameva pariyādinnanti porāṇā panāhūti yojanā.

所谓三方面者，是指包含天、魔、梵三者为众数的三分法。所谓三地域者，指天众等居于三种不同区域。以此三种方式分类众生，称为“天众者”等之归属。此中“古往今来称为『旅程』”的词汇，是指旧时所言的“行程”或“阶段”。

Abhiññāti ya-kāralopenāyaṃ niddeso, abhijānitvāti ayamettha atthoti āha ‘‘abhiññāya adhikena ñāṇena ñatvā’’ti. Anumānādipaṭikkhepoti anumānaupamānaatthāpattiādipaṭikkhepo ekappamāṇattā. Sabbattha appaṭihatañāṇacāratāya hi sabbapaccakkhā buddhā bhagavanto.

“神通”以除去障碍为指示，所谓“知道”即是指知识或智慧之意。所谓排除推测，则以推理、比拟等提出反证时，须有一致的程度。因菩提之遍布不可阻碍，诸佛世尊无所不知。

Anuttaraṃvivekasukhanti phalasamāpattisukhaṃ, tena ṭhitimissāpi [vīthimissāpi (sārattha. ṭī. 1.verañjakaṇḍavaṇṇanāyaṃ) dhitimissāpi (ka)] kadāci bhagavato dhammadesanā hotīti hitvāpīti pi-saddaggahaṇaṃ. Bhagavā hi dhammaṃ desento yasmiṃ khaṇe parisā sādhukāraṃ vā deti, yathāsutaṃ vā dhammaṃ paccavekkhati, taṃ khaṇaṃ pubbabhāgena paricchinditvā phalasamāpattiṃ samāpajjati, yathāparicchedañca samāpattito vuṭṭhāya ṭhitaṭṭhānato paṭṭhāya dhammaṃ deseti. Ugghaṭitaññussa vasena appaṃ vā vipañcitaññussa, neyyassa vā vasena bahuṃ vā desento. Dhammassa kalyāṇatā niyyānikatāya, niyyānikatā ca sabbaso anavajjabhāvenevāti āha ‘‘anavajjameva katvā’’ti. Desakāyattena āṇādividhinā abhisajjanaṃ pabodhanaṃ desanāti sā pariyattidhammavasena veditabbāti āha ‘‘desanāya tāva catuppadikāyapi gāthāyā’’tiādi. Nidānanigamanānipi satthuno desanāya anuvidhānato tadantogadhāni evāti āha ‘‘nidānamādi, idaṃ evocāti pariyosāna’’nti.

无上独处安乐是果报完成的安乐，因缘所致，无论是立处、路途，还是住处，都称为立处。曾有说：佛陀说法时，有时会出现立处。所谓立处，即有时世尊说法，僧众聚集，听闻正法，细察之，将前因缘细细分析，直至果报的完成，完成后起立，维持其立处，然后立于坚定之处宣说法义。言说时，有时开示极微，有时阐述较详，如释经者之所供述。法的美善与净谛，由此而生，故由释经者说：“必作无垢”。教法用施教身体之力，清净开示，如此教法应以传说法记予以辨明，故言：“对此说法，尚有四句诗歌。”又有说，缘起经节与结束经节的顺序，皆有解说，故言：“起止皆如是。”

Sāsitabbapuggalagatena yathāparādhādisāsitabbabhāvena anusāsanaṃ tadaṅgavinayādivasena vinayanaṃ sāsananti taṃ paṭipattidhammavasena veditabbanti āha ‘‘sīlasamādhivipassanā’’tiādi. Kusalānaṃ dhammānanti anavajjadhammānaṃ sīlassa, samathavipassanānañca sīladiṭṭhīnaṃ ādibhāvo taṃ mūlakattā uttarimanussadhammānaṃ. Ariyamaggassa antadvayavigamena majjhimapaṭipadābhāvo viya, sammāpaṭipattiyā ārabbhanipphattīnaṃ vemajjhattāpi majjhabhāvoti vuttaṃ. ‘‘Atthi bhikkhave…pe… majjhaṃ nāmā’’ti. Phalaṃ pariyosānaṃ nāma saupādisesatāvasena, nibbānaṃ pariyosānaṃ nāma anupādisesatāvasena. Idāni tesaṃ dvinnampi sāsanassa pariyosānataṃ āgamena dassetuṃ ‘‘etadatthamida’’ntiādi āha. Idha desanāya ādimajjhapariyosānaṃ adhippetaṃ ‘‘sabyañjana’’ntiādi vacanato. Tasmiṃ tasmiṃ atthe katāvadhisaddappabandho gāthāvasena, suttavasena ca vavatthito pariyattidhammo, yo idha ‘‘desanā’’ti vutto, tassa pana attho visesato sīlādi evāti āha ‘‘bhagavā hi dhammaṃ desento…pe… dassetī’’ti. Tattha sīlaṃ dassetvāti sīlaggahaṇena sasambhāraṃ sīlaṃ gahitaṃ, tathā maggaggahaṇena sasambhāro maggoti tadubhayavasena anavasesato pariyatti atthaṃ pariyādiyati. Tenāti sīlādidassanena. Atthavasena hi idha desanāya ādikalyāṇādibhāvo adhippeto. Kathikasaṇṭhitīti kathikassa saṇṭhānaṃ kathanavasena samavaṭṭhānaṃ.

以应施教于有过失者，及以应导正之为旨，依戒律及法篇，称此为律。以该律为修行法门之法理，应依习行之诸法而知悉其义，故言“戒、定、慧”。善法谓戒律中无过法，止观起于戒与见之根本，此为上人法中根本之义。如圣道中无二极之分，中心行无缺，称为“正业”。有人言：“比库们，中道有也。”所得果报，终极谓无分别之果，涅槃终极谓无余依之果。今由此二教之终极说，来论断教法终极，故言“此义也”。于此法义，赞叹终始中道为重心，以诸句章禅净相应，系统说法，名为释经。由是，所说“说法”的义，专指戒等显示。戒者，集戒行而成，定者聚定，二者合成道理，皆依字句与义理传说。是以由戒慧显示为义。在此以福德、善根为本义说法。定说即是彼说。老师集法义于一处，教法周详系统。

Na so sātthaṃ deseti niyyānatthavirahato tassā desanāya. Ekabyañjanādiyuttā vāti sithilādibhedesu byañjanesu ekappakāremeva, dvipakāremeva vā byañjanena yuttā vā damiḷabhāsā viya . Vivaṭakaraṇatāya oṭṭhe aphusāpetvā uccāretabbato sabbaniroṭṭhabyañjanā vā kirātabhāsā viya. Sabbasseva [sabbattheva (sārattha. ṭī. 1.verañjakaṇḍavaṇṇanāyaṃ 1)] vissajjanīyayuttatāya sabbavissaṭṭhabyañjanā vā savarabhāsā [yavanabhāsā (sārattha. ṭī. 1.verañjakaṇḍavaṇṇanāyaṃ)] viya. Sabbasseva [sabbattheva (sārattha. ṭī. 1.verañjakaṇḍavaṇṇanāyaṃ)] sānusāratāya sabbaniggahitabyañjanā vā pārasikādimilakkhubhāsā viya. Sabbāpesā byañjanekadesavasena pavattiyā aparipuṇṇabyañjanāti katvā ‘‘abyañjanā’’ti vuttā.

非为毫无目的而宣说法。所谓包含一切辅音，是指辅音中松紧或破裂之音，若单辅音、双辅音结合或复杂辅音，类似他语种中音节之连音。文字开口浊化，发音时需开口之辅音，或形同粗野粗俗话语之沉重辅音；全是讲究音节清晰与分明，如他方言。世俗语汇中辅音依赖上下文连结发音，类似他语调语种。故称郁闭辅音为辅音。

Ṭhānakaraṇāni sithilāni katvā uccāretabbaṃ akkharaṃ pañcasu vaggesu paṭhamatatiyanti evamādi sithilaṃ. Tāni asithilāni katvā uccāretabbaṃ akkharaṃ vaggesu dutiyacatutthanti evamādi dhanitaṃ. Dvimattakālaṃ dīghaṃ. Ekamattakālaṃ rassaṃ tadeva lahukaṃ. Lahukameva saṃyogaparaṃ, dīghañca garukaṃ. Ṭhānakaraṇāni niggahetvā uccāretabbaṃ niggahitaṃ. Parena sambandhaṃ katvā uccāretabbaṃ sambandhaṃ. Tathā nasambandhaṃ vavatthitaṃ. Ṭhānakaraṇāni nissaṭṭhāni katvā uccāretabbaṃ vimuttaṃ. Dasadhāti evaṃ sithilādivasena byañjanabuddhiyā akkharuppādakacittassa sabbākārena pabhedo. Sabbāni hi akkharāni cittasamuṭṭhānāni yathādhippetatthaṃ byañjanato byañjanāni cāti.

分音法有软音，发音于五个音节之首、中、末等不同部位。软音与非软音发法不同。双音节时，长辅音是重音，单音节则为轻音。轻音仅为音节连接之间，长音则较重。发音时，句首、句中、句末不同连音规则均有说明。断音法针对独立辅音发音。如此种种软硬辅音方式，共同由辅音构成文字。各种文字皆由意识聚合而成，辅音符合演变法则。

Amakkhetvāti amilecchetvā, avināsetvā, ahāpetvāti vā attho. Bhagavā yamatthaṃ ñāpetuṃ ekaṃ gāthaṃ, ekaṃ vākyaṃ vā deseti, tamatthaṃ tāya desanāya parimaṇḍalapadabyañjanāya eva desetīti āha ‘‘paripuṇṇabyañjanameva katvā dhammaṃ desetī’’ti. Idha kevalasaddo anavasesavācako, na avomissakādivācakoti āha ‘‘sakalādhivacana’’nti. Paripuṇṇanti sabbaso puṇṇaṃ, taṃ pana kenaci ūnaṃ, adhikaṃ vā na hotīti ‘‘anūnādhikavacana’’nti vuttaṃ. Tattha yadatthaṃ desito, tassa sādhakattā anūnatā veditabbā, tabbidhurassa pana asādhakattā anadhikatā. Sakalanti sabbabhāgavantaṃ. Paripuṇṇanti sabbaso paripuṇṇameva, tenāha ‘‘ekadesanāpi aparipuṇṇā natthī’’ti. Aparisuddhā desanā hoti taṇhāya saṃkiliṭṭhattā. Lokāmisaṃ cīvarādayo paccayā tattha agadhitacittatāya lokāmisanirapekkho. Hitapharaṇenāti hitūpasaṃhārena. Mettābhāvanāya karaṇabhūtāya muduhadayo. Ullumpanasabhāvasaṇṭhitenāti sakalasaṃkilesato, vaṭṭadukkhato ca uddharaṇākārāvaṭṭhitena cittena, kāruṇādhippāyenāti attho.

不变质即无腐坏、不消灭、不损害。世尊为说明义理，有时说一偈或一句，内容皆围绕此法之特点而说，即以完整辅音显示法义。此处指所有音节无缺，皆完整无缺。除非有不足或过多，称为“非不足过多之言”。所述义理须辨别其实是否成就，成就为善，不成就则为不善。完整蕴含一切，故说“无一说缺”。若说法不纯净，则含欲贪染污。世俗布施如袈裟，因不净心不能成就。利他者遂修慈意，心怀柔软悲愍之心。心中有除烦恼之意，慈悲为主要义理。

‘‘Ito paṭṭhāya dassāmeva, evañca dassāmī’’ti samādātabbaṭṭhena vataṃ. Paṇḍitapaññattatāya seṭṭhaṭṭhena brahmaṃ brahmānaṃ vā cariyanti brahmacariyaṃ dānaṃ. Macchariyalobhādiniggaṇhanena suciṇṇassa. Iddhīti deviddhi. Jutīti pabhā, ānubhāvo vā. Balavīriyūpapattīti evaṃ mahatā balena ca vīriyena ca samannāgamo. Puññanti puññaphalaṃ. Veyyāvaccaṃ brahmacariyaṃ seṭṭhā cariyāti katvā. Esa nayo sesepi.

“从此立足点起将示现，且将如此示现”，应受接受。大德菩萨们尊崇婆罗门、天人等行施供养。发心远离贪欲污染，为贤圣资粮。神通有二义：光明和影响力。具大力并勇气者谓之力行。福德谓善果。世尊劝行应以善法为重。这是一种方法，亦即最终法门。

Tasmāti yasmā sikkhattayasaṅgahaṃ sakalaṃ sāsanaṃ idha ‘‘brahmacariya’’nti adhippetaṃ tasmā. ‘‘Brahmacariya’’nti iminā samānādhikaraṇāni sabbapadāni yojetvā atthaṃ dassento ‘‘so dhammaṃ deseti…pe… pakāsetīti evamettha attho daṭṭhabbo’’ti āha.

因此，既然修习戒律的总摄包含了全部教法，这里将『梵行』作为最高所指。『梵行』即诸多同义词汇汇聚而成，藉以显示其义，谓『是法者，宣说此法……启发众生』，如此解释当明。

§191

191.Vuttappakārasampadanti yathāvuttaṃ ādikalyāṇatādiguṇasampadaṃ, dūrasamussāritamānasseva sāsane sammāpaṭipatti sambhavati, na mānajātikassāti āha ‘‘nihatamānattā’’ti. Ussannattāti bahulabhāvato. Bhogārogyādivatthukā madā suppaheyyā honti nimittassa anavatthānato, na tathā kulavijjāmadā, tasmā khattiyabrāhmaṇakulānaṃ pabbajitānampi jātivijjā nissāya mānajappanaṃ duppajahanti āha ‘‘yebhuyyena hi…pe… mānaṃ karontī’’ti. Vijātitāyāti nihīnajātitāya. Patiṭṭhātuṃ na sakkontīti suvisuddhaṃ katvā sīlaṃ rakkhituṃ na sakkonti. Sīlavasena hi sāsane patiṭṭhā, patiṭṭhātunti vā saccapaṭivedhena lokuttarāya patiṭṭhāya patiṭṭhātuṃ. Sā hi nippariyāyato sāsane patiṭṭhā nāma, yebhuyyena ca upanissayasampannā sujātā eva honti, na dujjātā.

191.“具备所说之功德”者，指如前所言，具备最初诸善根功德，虽远离恶念之教中，亦能正行，非骄慢不贵己者，故称『不起傲慢』。『过度』指多量滋长。好享乐身体安乐等见为过度，因形迹明显；然家世骄傲则不然。因此即使出世为释种婆罗门家者，若依家世骄傲，无法断除，因此说：『总是以何等骄慢作意呢？』。『异类』即无良家出身者。因不能立身持守清净戒律，即是说，虽修持戒律以立教法根基者，并非出于乱世无序，而是因其具足清净且持守戒律。所谓教法立，是指凭真理证悟的出世间法而树立。彼所谓教法立者，内含教法因缘具足，只生善种，不生恶种。

Parisuddhanti rāgādīnaṃ accantameva pahānadīpanato nirupakkilesatāya sabbaso parisuddhaṃ. Saddhaṃ paṭilabhatīti pothujjanikasaddhāvasena saddahati. Viññūjātikānañhi dhammasampattiggahaṇapubbikā saddhā siddhi dhammappamāṇadhammappasannabhāvato. ‘‘Sammāsambuddho vata so bhagavā, yo evaṃ svākkhātadhammo’’ti saddhaṃ paṭilabhati. Jāyampatikāti gharaṇīpatikā. Kāmaṃ ‘‘jāyampatikā’’ti vutte gharasāmikagharasāminīvasena dvinnaṃyeva gahaṇaṃ viññāyati. Yassa pana purisassa anekā pajāpatiyo, tattha kiṃ vattabbaṃ, ekāyāpi saṃvāso sambādhoti dassanatthaṃ ‘‘dve’’ti vuttaṃ. Rāgādinā sakiñcanaṭṭhena, khettavatthu ādinā sapalibodhaṭṭhena rāgarajādīnaṃ āgamanapathatāpi uṭṭhānaṭṭhānatā evāti dvepi vaṇṇanā ekatthā, byañjanameva nānaṃ. Alagganaṭṭhenāti assajjanaṭṭhena appaṭibaddhabhāvena. Evaṃ akusalakusalappavattīnaṃ ṭhānabhāvena gharāvāsapabbajjānaṃ sambādhabbhokāsataṃ dassetvā idāni kusalappavattiyā eva aṭṭhānaṭṭhānabhāvena tesaṃ taṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ.

『净』是指诸贪欲等烦恼的彻底放弃，生净不染。常人多以信心为信根，故有信。唯智者因具足明了法的功德领悟，在佛所宣说法中得信。『正觉者实是世尊，正是此已自遍知自说典法。』『业主』乃户主、家主。以『业主』说欲，也就是二者均是主宰家的身份表现。若男子有许多妻妾，应当如何？即一处同居，即以『二者』表示。因贪欲等乐意生起，土地田地等易于觉知，贪—火般生起与灭除的路径被区分成两，书中已有两种描述，虽形象不同，实质相同。『附着境界』是指无善根者，不受约束状态。因此，恶与善之起伏各有八方状态，将此具体描述，谓之“况且……”等语，详述如前。

Saṅkhepakathāti visuṃ visuṃ paduddhāraṃ akatvā samāsato atthavaṇṇanā. Ekampi divasanti ekadivasamattampi. Akhaṇḍaṃ katvāti dukkaṭamattassapi anāpajjanena akhaṇḍitaṃ katvā. Kilesamalena amalīnanti taṇhāsaṃkilesādinā asaṃkiliṭṭhaṃ katvā. Pariyodātaṭṭhena nimmalabhāvena saṅkhaṃ viya likhitaṃ dhotanti saṅkhalikhitanti āha ‘‘dhotasaṅkhasappaṭibhāga’’nti. ‘‘Ajjhāvasatā’’ti padappayogena ‘‘agāra’’nti bhummatthe upayogavacananti āha ‘‘agāramajjhe’’ti. Kasāyena rattāni vatthāni kāsāyānīti āha ‘‘kasāyarasapītatāyā’’ti. Paridahitvāti nivāsetvā ceva pārupitvā ca. Agāravāso agāraṃ uttarapadalopena, tassa vaḍḍhiāvahaṃ agārassa hitaṃ.

『概说』指不逐字逐句拾取，而是整体简略说明。即一天亦一单元。『完整』即不留下残缺污点。因欲火等烦恼染污被清净，谓之无染。以净化之器具如水桶清洗般彻净谓『清洗』，称为『已洗净』。『住所』指地面，『家』指全屋。以浸渍染色衣料称‘染色衣’，色泽呈现红色称为『染汁染色』。用热水浸泡且又烧烤称为『煎煮薄染』。屋舍居住称为屋舍生活，以北边门户为其特点，有增长屋舍之利。

§192

192.Bhogakkhandhoti bhogasamudāyo. Ābandhanaṭṭhenāti ‘‘putto nattā’’tiādinā pemavasena saparicchedaṃ bandhanaṭṭhena. ‘‘Amhākamete’’ti ñāyantīti ñātī. Pitāmahapituputtādivasena parivattanaṭṭhena parivaṭṭo.

192.『享乐蕴』即享乐之聚集。『缚』意谓亲属、血缘关系以爱情相联系。『我等亲族』意谓亲缘。以祖父父子等血脉相连称为循环。

§193

193.Pātimokkhasaṃvarasaṃvutoti pātimokkhasaṃvarena pihitakāyavacīdvāro, tathābhūto ca yasmā tena saṃvarena upeto nāma hoti , tasmā vuttaṃ ‘‘pātimokkhasaṃvarena samannāgato’’ti. ‘‘Ācāragocarasampanno’’tiādi tasseva pātimokkhasaṃvarasamannāgamassa paccayadassanaṃ. Appamattakesūti asañcicca āpannaanukhuddakesu ceva sahasā uppannaakusalacittuppādesu ca. Bhayadassāvīti bhayadassanasīlo. Sammā ādiyitvāti sakkaccaṃ yāvajīvaṃ avītikkamavasena ādiyitvā. Taṃ taṃ sikkhāpadanti taṃ taṃ sikkhākoṭṭhāsaṃ. Etthāti etasmiṃ ‘‘pātimokkhasaṃvarasaṃvuto’’ti pāṭhe. Saṅkhepoti saṅkhepavaṇṇanā. Vitthāro visuddhimagge (visuddhi. 1.14) vutto, tasmā so tattha, taṃsaṃvaṇṇanāya (visuddhi. ṭī. 1.14) ca vuttanayena veditabbo.

193.『持戒严谨』谓以持戒之法封闭身语意之恶门，亦即此戒持者以此所持戒律为根基，故称为『具足戒律保持者』。从『行为边界规范』等，乃持守戒定之缘由。『谨慎精进』谓非疏忽，谨守于生死之时，严格贯彻。此即各戒法条款。此书所载『具持戒律保持者』一词即此义。『略说』者，谓简略概述。详细见《清净道论》第一章十四节，故此亦应于此查证。

Ācāragocaraggahaṇenevāti ‘‘ācāragocarasampanno’’ti vacaneneva. Tenāha ‘‘kusale kāyakammavacīkamme gahitepī’’ti. Adhikavacanaṃ aññamatthaṃ bodhetīti katvā tassa ājīvapārisuddhisīlassa uppattidvāradassanatthaṃ…pe… kusalenāti vuttaṃ, sabbaso anesanappahānena anavajjenāti attho. Yasmā ‘‘katame ca thapati kusalā sīlā kusalaṃ kāyakammaṃ kusalaṃ vacīkamma’’nti (ma. ni. 2.265) sīlassa kusalakāyavacībhāvaṃ dassetvā ‘‘ājīvaparisuddhampi kho ahaṃ thapati sīlasmiṃ vadāmī’’ti (ma. ni. 2.265) evaṃ pavattāya muṇḍikasuttadesanāya ‘‘kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo’’ti ayaṃ desanā ekasaṅgahā aññadatthu saṃsandati sametīti dassento āha ‘‘muṇḍikasuttavasena vā evaṃ vutta’’nti. Sīlasmiṃ vadāmīti ‘‘sīla’’nti vadāmi, ‘‘sīlasmiṃ antogadhaṃ pariyāpanna’’nti vadāmīti vā attho. Pariyādānatthanti pariggahatthaṃ.

“行为所摄”，以“具行为所摄之德”为词义。对此，云：“善行身语者，同摄取之意”。又说，此为正业之一，使他知晓，以显生活清净、《戒律》纯洁之缘起…等。善者，此指完全断除非善法、不受污染之义。因《大念处经》中问“何者为善者？戒善、身业善、语业善”等，显现戒具善、身语相应之持守，故言“我守持戒行净洁”，依此产生，谓此《剃度经》说：“具身语业俱善，生活清净”。此为一句教说汇集，意味不一合一，故说道“亦称剃度经语”。“谓戒行”即谓持戒，此意谓戒内之涵盖、保障。谓涵盖意谓摄护广大。

Tividhena sīlenāti cūḷasīlaṃ majjhimasīlaṃ mahāsīlanti evaṃ tividhena sīlena. Manacchaṭṭhesu indriyesu, na kāyapañcamesu. Yathālābhayathābalayathāsāruppappakāravasena tividhena santosena.

戒分三种：小戒、中戒、大戒，所谓戒三分。此三分别为心识六根而非身之五根。以若得、力、坚固、起患苦之方式而得三种满足。

Cūḷamajjhimamahāsīlavaṇṇanā小戒、中戒、大戒的解释

§194-211

194-211. ‘‘Sīlasmi’’nti idaṃ niddhāraṇe bhummanti āha ‘‘ekaṃ sīlaṃ hotīti attho’’ti. Ayameva atthoti paccattavacanattho eva. Brahmajāleti brahmajālavaṇṇanāyaṃ (dī. ni. aṭṭha. 1.7).

194-211。“戒行于”一词说明了根基，言“一戒成就”为其本义。此本义针对单数主称。证于《梵网传》梵网义注（大念处经注1.7）。

§212

212. Attānuvādaparānuvādadaṇḍabhayādīni asaṃvaramūlakāni. Sīlassāsaṃvaratoti sīlassa asaṃvaraṇato, sīlasaṃvarābhāvatoti attho. Bhaveyyāti uppajjeyya. Yathāvidhānavihitenāti yathāvidhānasampāditena. Avippaṭisārādinimittaṃ uppannacetasikasukhasamuṭṭhānehi paṇītarūpehi phuṭṭhasarīrassa uḷāraṃ kāyikaṃ sukhaṃ bhavatīti āha ‘‘avippaṭisāra…pe… paṭisaṃvedetī’’ti.

212。身自受、他受，言辞谴责、恐惧等皆生无拘束之现象。戒即拘束也，戒无拘束即戒缺。谓能生者。谓随法成就。以“无亏损”等缘起生起心识诸善法肇生，妙体现出肉体之舒适，故语“无亏损者…能受”。

Indriyasaṃvarakathāvaṇṇanā诸根防护论的解释

§213

213. Viseso kammatthāpekkhatāya sāmaññassa na tehi paricattoti āha ‘‘cakkhu-saddo katthaci buddhacakkhumhi vattatī’’ti. Vijjamānameva hi abhidheyye visesatthaṃ visesantaranivattanavasena visesasaddo vibhāveti, na avijjamānaṃ. Sesapadesupi eseva nayo. Aññehi asādhāraṇaṃ buddhānaṃyeva cakkhudassananti buddhacakkhu, āsayānusayañāṇaṃ, indriyaparopariyattañāṇañca. Samantato sabbaso dassanaṭṭhena samantacakkhu, sabbaññutaññāṇaṃ. Ariyamaggattayapaññāti heṭṭhime ariyamaggattaye paññā. Idhāti ‘‘cakkhunā rūpa’’nti imasmiṃ pāṭhe. Ayaṃ cakkhu-saddo pasāda…pe… vattati nissayavohāre nissitassa vattabbato yathā. ‘‘Mañcā ukkuṭṭhiṃ karontī’’ti. Asammissanti kilesadukkhena avomissaṃ. Tenāha ‘‘parisuddha’’nti . Sati hi suvisuddhe indriyasaṃvare, padhānabhūtapāpadhammavigamena adhicittānuyogo hatthagato evaṃ hotīti āha ‘‘adhicittasukhaṃ paṭisaṃvedetī’’ti.

213。依行为对境不同，平常戒者不被其缠绕，如“眼、声偶尔处于佛眼”示例。学问未明者仅显显著区别，不明者则不知。其余词案例相同。佛目为特殊之佛陀之妙慧眼，能知妄想贪执执着，外根知识穿透。总观全法，全面明慧。高上圣道层次所发之智慧居于下层圣道智慧之上。此处“以眼见色”，在经辞文中形容明了之义。此眼妙慧在说明“信心坚定”，亦表现清净。念定净摄，当心专注净持根识，离恶行念，心念之上升，故云“心定之乐能感受”。

Satisampajaññakathāvaṇṇanā念与正知论的解释

§214

214. Samantato, pakaṭṭhaṃ vā savisesaṃ jānātīti sampajāno, sampajānassa bhāvo sampajaññaṃ, tathāpavattañāṇaṃ. Tassa vibhajanaṃ sampajaññabhājanīyaṃ, tasmiṃ sampajaññabhājanīyamhi. Abhikkamanaṃ abhikkantanti āha ‘‘abhikkantaṃ vuccati gamana’’nti. Tathā paṭikkamanaṃ paṭikkantanti āha ‘‘paṭikkantaṃ nivattana’’nti. Nivattananti ca nivattimattaṃ. Nivattitvā pana gamanaṃ gamanameva. Abhiharantoti gamanavasena kāyaṃ upanento. Ṭhānanisajjāsayanesu yo gamanavidhuro kāyassa purato abhihāro, so abhikkamo, pacchato apaharaṇaṃ paṭikkamoti dassento ‘‘ṭhānepī’’tiādimāha. Āsanassāti pīṭhakādiāsanassa. Purimaaṅgābhimukhoti aṭanikādipurimāvayavābhimukho. Saṃsarantoti saṃsappanto. Paccāsaṃsarantoti paṭiāsappanto. ‘‘Eseva nayo’’ti iminā nipannasseva abhimukhasaṃsappanapaṭiāsappanāni nidasseti.

214。总知，明达，或特别能知为圆满知，称为明智、周知，亦谓现前智慧。其区分为现智之分，现智之分内。进与退，进，即“前进”所称，退，即“回退”所称。回退者称“回退止步”，然回退止步之后仍复前进。前进即用建立行进之身心。立坐卧中，身前行动者为进，身后抽撤者为退。如“立地止坐”等释意。反复进退称为“轮转”。“此谋”即此身前轮转及身后撤退相反之作用也。

Sammā pajānanaṃ sampajānaṃ, tena attanā kātabbakiccassa karaṇasīlo sampajānakārīti āha ‘‘sampajaññena sabbakiccakārī’’ti. Sampajānasaddassa sampajaññapariyāyatā pubbe vuttā eva. Sampajaññaṃ karotevāti abhikkantādīsu asammohaṃ uppādeti eva. Sampajaññassa vā kāro etassa atthīti sampajānakārī. Dhammato vaḍḍhisaṅkhātena saha atthena vattatīti sātthakaṃ, abhikkantādi. Sātthakassa sampajānanaṃ sātthakasampajaññaṃ. Sappāyassa attano hitassa sampajānanaṃ sappāyasampajaññaṃ. Abhikkamādīsu bhikkhācāragocare, aññatthāpi ca pavattesu avijahite kammaṭṭhānasaṅkhāte gocare sampajaññaṃ gocarasampajaññaṃ. Abhikkamādīsu asammuyhanameva sampajaññaṃ asammohasampajaññaṃ. Pariggahetvāti tūletvā tīretvā paṭisaṅkhāyāti, attho. Saṅghadassaneneva uposathapavāraṇādiatthaṃ gamanaṃ saṅgahitaṃ. Asubhadassanādīti ādi-saddena kasiṇaparikammādīnaṃ saṅgaho daṭṭhabbo . Saṅkhepato vuttamatthaṃ vivarituṃ ‘‘cetiyaṃ vā bodhiṃ vā disvāpi hī’’tiādi vuttaṃ. Arahattaṃ pāpuṇātīti ukkaṭṭhaniddeso eso. Samathavipassanuppādanampi hi bhikkhuno vaḍḍhiyeva. Kecīti abhayagirivāsino.

正知正觉者，依此自身所行之业事，从事业业性而具正觉者称为正觉行者。正觉词义之正觉涵义，早前经典已有说明。正觉行乃生起于身、口、意三门，不生迷惑意。正觉者之因，即此作正觉者。以正法增长计量与义理相应，是谓有义，即身口意三门。所谓有义之正知，即有义正觉。护自身利益之正知，称为自身利益之正觉。于身口意等具戒律戒处，及他法门，守护所行之业所趋境界，谓之业处所趋正觉。身口意三门清净无误，即称无迷惑正觉。收摄者，即秤量、测量、回顾之意。指为僧团仪轨如五时守斋规戒而循序集合。由不净观等法起见，应当观察摄持。简略说即见宝塔或觉悟之处即起敬惧等心之义。如能得阿拉汉果，意指称誉之意。身心禅慧增长而得安乐，随此增长。此语所指者，乃避难山林之住持者也。

Tasmiṃ panāti sātthakasampajaññavasena pariggahitaatthe. ‘‘Atthoti dhammato vaḍḍhī’’ti yaṃ sātthakanti adhippetaṃ, taṃ sappāyaṃ evāti siyā kassaci āsaṅkāti tannivattanatthaṃ ‘‘cetiyadassanaṃ tāvā’’tiādi āraddhaṃ. Cittakammarūpakāni viyāti cittakammakatā paṭimāyo viya, yantapayogena vā vicittakammā paṭimāyo viya. Asamapekkhanaṃ gehassita aññāṇupekkhāvasena ārammaṇassa ayoniso gahaṇaṃ. Yaṃ sandhāya vuttaṃ. ‘‘Cakkhunā rūpaṃ disvā uppajjati upekkhā bālassa mūḷhassa puthujjanassā’’tiādi (ma. ni. 3.308). Hatthiādisammaddena jīvitantarāyo. Visabhāgarūpadassanādinā brahmacariyantarāyo.

于此处意味有义正觉所摄持之义。所谓义者，乃以法理增长为义。此义以自身利益性质为主，或以疑惑恐惧未断者，其所从事才有意义。所谓宝塔所见等，诸所起用心如实了知者。心所变化如心所造作模样，依因缘不同而异。如以无分别心住于事物之无明执着，乃为不正量取。如经典所说，愚痴世俗不分别心者见色身等即生起无差别心。象类为群居有生命危险。犀牛等形色带害，为出家生活之危险处所。

Pabbajitadivasatopaṭṭhāya bhikkhūnaṃ anuvattanakathā āciṇṇā, ananuvattanakathā pana tassā dutiyā nāma hotīti āha ‘‘dve kathā nāma na kathitapubbā’’ti. Evanti ‘‘sace panā’’tiādikaṃ sabbampi vuttākāraṃ paccāmasati, na ‘‘purisassa mātugāmāsubha’’ntiādikaṃ vuccamānaṃ.

出家日之后，比库所共同遵行之事分为可遵守与不可遵守，第二者即不应复言，故有“双种话语，谓未曾说者”之说法。诸比库皆遵行如此规则，不复言他。如“若若尔”等语法句型，总结以前所言，非说男人与母家的恶事等无关话语。

Yogakammassa pavattiṭṭhānatāya bhāvanāya ārammaṇaṃ ‘‘kammaṭṭhāna’’nti vuccatīti āha ‘‘kammaṭṭhānasaṅkhātaṃ gocara’’nti. Uggahetvāti yathā uggahanimittaṃ uppajjati, evaṃ uggahakosallassa sampādanavasena uggahetvā .

由瑜伽业之起点，谓养心修持所依之根基称为“业处”，又称“业所趋境”。“收摄”谓如秤测所量，是谓业所趋境，依掌握技能而得具足。

Haratīti kammaṭṭhānaṃ pavatteti, yāva piṇḍapātapaṭikkamā anuyuñjatīti attho. Na paccāharatīti āhārūpayogato yāva divāṭhānupasaṅkamanā kammaṭṭhānaṃ na paṭineti. Sarīraparikammanti mukhadhovanādisarīrapaṭijagganaṃ. Dve tayo pallaṅketi dve tayo nisajjāvāre dve tīṇi uṇhāsanāni. Tenāha ‘‘usumaṃ gāhāpento’’ti. Kammaṭṭhānasīsenevāti kammaṭṭhānamukheneva kammaṭṭhānaṃ avijahanto eva, tena ‘‘pattopi acetano’’tiādinā (dī. ni. aṭṭha. 1.214) vakkhamānaṃ kammaṭṭhānaṃ, yathāparihariyamānaṃ vā avijahitvāti dasseti. Tathevāti tikkhattumeva. Paribhogacetiyato sārīrikacetiyaṃ garutaranti katvā ‘‘cetiyaṃ vanditvā’’ti pubbakālakiriyāya vasena vuttaṃ. Tathā hi aṭṭhakathāyaṃ ‘‘cetiyaṃ bādhayamānā bodhisākhā haritabbā’’ti vuttā. Buddhaguṇānussaraṇavaseneva bodhiyaṃ paṇipātakaraṇanti āha ‘‘buddhassa bhagavato sammukhā viya nipaccakāraṃ dassetvā’’ti. Gāmasamīpeti gāmassa upacāraṭṭhāne. Janasaṅgahatthanti ‘‘mayi akathente etesaṃ ko kathessatī’’ti dhammānuggahena janasaṅgahatthaṃ. Tasmāti yasmā ‘‘dhammakathā nāma kathetabbā evā’’ti aṭṭhakathācariyā vadanti, yasmā ca dhammakathā kammaṭṭhānavinimuttā nāma natthi, tasmā. Kammaṭṭhānasīsenevāti attanā parihariyamānaṃ kammaṭṭhānaṃ avijahanto tadanuguṇaṃyeva dhammakathaṃ kathetvā. Anumodanaṃ vatvāti etthāpi ‘‘kammaṭṭhānasīsenevā’’ti ānetvā sambandhitabbaṃ.

“摄”即起作业处，即行动至需布施时之持续意念。非谓摄取食物等，仅依所作业实施行。如口洗面等身体之作，为身体事。床榻等三种坐具故称三处。故曰“夏时居家”意指依业处而住，能熟知业所趋境。如正法中所说摄持业处，意谓身根入口不放逸，既生亦不离。或称舍弃之作业处，谓拒绝不善。作业处能依顺其故称作业处。昔人说“迦尸那夏时作业境界”，此处即指身来说法处。又作业处则有业处法义。阿毗达摩中所谓觉支增长，即止观双运。学僧行止观则其得增长，实义相符。住避难山者者如是说。

Sampattaparicchedenevāti ‘‘paricito aparicito’’tiādi vibhāgaṃ akatvā sampattakoṭiyā eva, samāgamamattenevāti attho. Bhayeti paracakkādibhaye.

由此可知，此为以有义正觉为依归所集之义。所谓义，即法之增长相应。此义即自身利益为依。如有疑惑则指诸宝塔见观等所摄之义。心所变异如行为之形态亦异。如同心所造作之各类形态。以不正智执着于入家之业处而导致不正取。此由经典云“眼见色即起无差别之心”可见。象类相依群居，带来生命危险。犀牛等形态乃出家行为之障碍危险环境。

‘‘Kammajatejo’’ti gahaṇiṃ sandhāyāha. Kammaṭṭhānaṃ vīthiṃ nārohati khudāparissamena kilantakāyattā samādhānābhāvato. Avasesaṭṭhāneti yāguyā aggahitaṭṭhāne. Poṅkhānupoṅkhanti kammaṭṭhānupaṭṭhānassa avicchedadassanametaṃ, yathā poṅkhānupoṅkhaṃ pavattāya sarapaṭipātiyā anavicchedo, evametassapīti.

「业火」一词，因其义而称说。业场难以上升，是由于身体瘦弱疲惫、无法专心恭敬而致。余剩第六处，谓供养者之聚集之地。羽毛连翘，比喻修行地持续不断无断绝，如同连飞羽毛经风吹动而不断裂，喻此义也。

Nikkhittadhuro bhāvanānuyoge. Vattapaṭipattiyā apūraṇena sabbavattāni bhinditvā. ‘‘Kāmesu avītarāgo hoti, kāye avītarāgo, rūpe avītarāgo, yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati, aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ caratī’’ti (dī. ni. 3.320; ma. ni. 1.186) evaṃ vuttapañcavidhacetokhilavinibandhacitto. Caritvāti pavattitvā.

「静心禅修是适当放下」之意。由禅那修习过程中，虽未至圆满，然能断尽所有行路行为。谓『于欲境未生贪爱、于身未生贪爱、于色未生贪爱，饮食适量，安卧安适，适度睡眠，以此相应而安住，或怀善念往生天界，修行梵行』（《增支部·译注》三·三二〇；《中部尼柯耶·译注》一·一八六）。如此五种五趣之心念清净而成就。所谓「行」者，即持续行使也。

Gatapaccāgatikavattavasenāti bhāvanāsahitaṃyeva bhikkhāya gatapaccāgataṃ gamanapaccāgamanaṃ etassa atthīti gatapaccāgatikaṃ, tadeva vattaṃ, tassa vasena. Attakāmāti attano hitasukhaṃ icchantā, dhammacchandavantoti attho. Dhammo hi hitaṃ tannimittakañca sukhanti. Atha vā viññūnaṃ nibbisesattā, attabhāvapariyāpannattā ca attā nāma dhammo, taṃ kāmenti icchantīti attakāmā.

「往返进退」（gatapaccāgatikavattava）者，谓比库于修行中既有前进亦有后退。意指修行伴随生住灭，循转不息。此谓「往返进退性」，即此状态也。自利意指渴求自身之利益与安乐，即有正法趣向。法者即利乐之因缘。又谓唯智者能特出，因验证自己本性故名欲望（attakāma），意即自愿此身存在、渴望此身存续也。

Usabhaṃ nāma vīsati yaṭṭhiyo. Tāya saññāyāti tāya pāsāṇasaññāya, ettakaṃ ṭhānaṃ āgatāti jānantāti adhippāyo. Soyeva nayoti ‘‘ayaṃ bhikkhū’’tiādiko yo ṭhāne vutto, so eva nisajjāyapi nayo. Pacchato āgacchantānaṃ chinnabhattabhāvabhayenapi yonisomanasikāraṃ paribrūheti. Maddantāti dhaññakaraṇaṭṭhāne sālisīsāni maddantā.

「乌萨巴」者，谓二十座山。「此有分别」指此处有石头之分别，谓知晓此地，即管辖所辖也。所谓引导者，即「此即比库聚集所处处所」，且为坐处之导引者。后来来者因断食恐惧，勤于正念检点。松软者，指稻谷仓库处种稻谷的稻秧。

Mahāpadhānaṃ pūjessāmīti amhākaṃ atthāya lokanāthena chavassāni kataṃ dukkaracariyamevāhaṃ yathāsatti pūjessāmīti. Paṭipattipūjā hi satthupūjā, na āmisapūjāti. ‘‘Ṭhānacaṅkamamevā’’ti adhiṭṭhātabbairiyāpathavasena vuttaṃ, na bhojanādikālesu avassaṃ kattabbanisajjāya paṭikkhepavasena.

「唯当敬礼宏大努力」者，谓我等为自利众生，亦为世尊，历经多年勤苦修行，愿尽力敬礼。实践敬礼即礼敬师长，非仅礼物馈赠。谓「如行场所巡礼」，以持定坚决之精神而为，非饭食时间禀持必需，亦无怠慢。

Vīthiṃ otaritvā ito cito ca anoloketvā paṭhamameva vīthiyo sallakkhetabbāti āha ‘‘vīthiyo sallakkhetvā’’ti. Yaṃ sandhāya vuccati ‘‘pāsādikena abhikkantenā’’ti, taṃ dassetuṃ ‘‘tattha cā’’tiādi vuttaṃ. ‘‘Āhāre paṭikkūlasaññaṃ upaṭṭhapetvā’’tiādīsu yaṃ vattabbaṃ, taṃ parato āgamissati. Aṭṭhaṅgasamannāgatanti ‘‘yāvadeva imassa kāyassa ṭhitiyā’’tiādinā (ma. ni. 1.23; a. ni. 6.58; mahāni. 206) vuttehi aṭṭhahi aṅgehi samannāgataṃ katvā. ‘‘Neva davāyā’’tiādi paṭikkhepadassanaṃ.

越过小径，从此处至彼处而无倒视者，谓道理仅一条，故首当以标志明确为是「已标明道路」。谓「凭喜悦善法展现」，欲表达「彼此之间」之义。谓「自觉饮食应持反感」，其后内容将展现。谓「具足八法」，谓身中八肢俱足，于此体躯所成立。另谓「绝不会白过」为决断之表明。

Paccekabodhiṃ sacchikaroti, yadi upanissayasampanno hotīti sambandho. Evaṃ sabbattha ito paresupi. Tattha paccekabodhiyā upanissayasampadā kappānaṃ dve asaṅkhyeyyāni, satasahassañca tajjāpuññañāṇasambharaṇaṃ. Sāvakabodhiyā aggasāvakānaṃ asaṅkhyeyyaṃ, kappasatasahassañca, mahāsāvakānaṃ (theragā. aṭṭha. 2.1288) satasahassameva tajjāpuññañāṇasambharaṇaṃ. Itaresaṃ atītāsu jātīsu vivaṭṭasannissayavasena nibbattitaṃ nibbedhabhāgiyaṃ kusalaṃ. Bāhiyo dārucīriyoti bāhiyavisaye sañjātasaṃvaḍḍhatāya bāhiyo, dārucīrapariharaṇena dārucīriyoti ca samaññāto. So hi āyasmā ‘‘tasmātiha te, bāhiya, evaṃ sikkhitabbaṃ ‘diṭṭhe diṭṭhamattaṃ bhavissati, sute, mute, viññāte viññātamattaṃ bhavissatī’ti, evañhi te bāhiya sikkhitabbaṃ. Yato kho te bāhiya diṭṭhe diṭṭhamattaṃ bhavissati, sute, mute, viññāte viññātamattaṃ bhavissati, tato tvaṃ, bāhiya, na tena. Yato tvaṃ, bāhiya, na tena, tato tvaṃ, bāhiya, na tattha. Yato tvaṃ, bāhiya, na tattha, tato tvaṃ, bāhiya, nevidha na huraṃ na ubhayamantarena. Esevanto dukkhassā’’ti (udā. 10) ettakāya desanāya arahattaṃ sacchākāsi. Evaṃ sāriputtattherādīnaṃ mahāpaññatādidīpanāni suttapadāni vitthārato veditabbāni.

能够证得独觉的觉悟者，若具备依止缘起的条件，此即是其关系。此理无处不通，既可用于此处，也可用于他处。独觉觉悟者的依止缘，经过无数劫时，及百千载德行资粮的积累。声闻觉悟者中，顶级声闻亦经历无数劫及百千载，而大声闻（长老们）积累的德行资粮亦达百千载。其他者则是在过去生中，以充满变化的依止果能成就得灭涅槃的善法。所谓外木刺，是指因外境的增长，而外境刺贻心志；又因除去木刺而称为木刺。由此尊者曾告诫那外人曰：“因此，外人啊，你应依此善法而修学：所见者，唯见而已；所闻者，唯闻而已；所知者，唯知而已。外人啊，你当如此修学。因你若见于所见唯见，闻于所闻唯闻，知于所知唯知，则你不为此境所染。因你不为此所染，外人啊，则你不存执著，既不执著，则不执著于此处。你不着于此处，故不生疑惑、迷乱与两害。此即苦之所由。”此等甚深法义，世尊以如是经题宣现为阿拉汉真谛。应如上座尊者沙利佛等大智慧所示，详显正法用词，宜细细发知。

Tanti asammuyhanaṃ evanti idāni vuccamānamākāreneva veditabbaṃ. ‘‘Attā abhikkamatī’’ti iminā andhaputhujjanassa diṭṭhigāhavasena abhikkame sammuyhanaṃ dasseti, ‘‘ahaṃ abhikkamāmī’’ti pana iminā mānagāhavasena. Tadubhayaṃ pana taṇhāya vinā na hotīti taṇhagāhavasenapi sammuyhanaṃ dassitameva hoti. ‘‘Tathā asammuyhanto’’ti vatvā taṃ asammuyhanaṃ yena ghanavinibbhogena hoti, taṃ dassento ‘‘abhikkamāmī’’tiādimāha. Tattha yasmā vāyodhātuyā anugatā tejodhātu uddharaṇassa paccayo. Uddharaṇagatikā hi tejodhātūti. Uddharaṇe vāyodhātuyā tassā anugatabhāvo, tasmā imāsaṃ dvinnamettha sāmatthiyato adhimattatā, itarāsañca omattatāti dassento ‘‘ekekapāduddharaṇe…pe… balavatiyoti āha. Yasmā pana tejodhātuyā anugatā vāyodhātu atiharaṇavītiharaṇānaṃ paccayo. Tiriyagatikāya hi vāyodhātuyā atiharaṇavītiharaṇesu sātisayo byāpāroti. Tejodhātuyā tassā anugatabhāvo, tasmā imāsaṃ dvinnamettha sāmatthiyato adhimattatā, itarāsañca omattatāti dassento ‘‘tathā atiharaṇavītiharaṇesū’’ti āha. Satipi anugamakaanugantabbatāvisese tejodhātuvāyodhātubhāvamattaṃ sandhāya tathā-saddaggahaṇaṃ,. Tattha akkantaṭṭhānato pādassa ukkhipanaṃ uddharaṇaṃ. Ṭhitaṭṭhānaṃ atikkamitvā purato haraṇaṃ atiharaṇaṃ, khāṇuādipariharaṇatthaṃ, patiṭṭhitapādaghaṭṭanapariharaṇatthaṃ vā passena haraṇaṃ vītiharaṇaṃ. Yāva patiṭṭhitapādo, tāva āharaṇaṃ atiharaṇaṃ, tato paraṃ haraṇaṃ vītiharaṇanti ayaṃ vā etesaṃ viseso.

如同丝线未缠绕成束，今今仍须以该形态观察究竟。谓“身我执多烦乱”，对此盲凡夫的见有执著，谓“我实多烦乱”，是由誉名我执。二者皆非无欲，故对欲执亦显相融无错。“如是若未迷乱”谓通过密集专注之禅定状态产生未迷乱的觉相，此时彼者示现“我是实多烦乱”等言。如其因光风元素所依存，彼光元素助其呼吸提升，呼吸之增减循环即由风元素推动，因互依故此中二者大小便有差异，其他稍有不足。所谓“逐步抬脚强健”，即风元素依托火元素之力。且风元素因调和循环阻止过度外泄，因此称为“过度外泄诸行”。因风元素具有横向循环，故其阻止过度外泄现象与前述相应。又三种修习互相依赖，合而为一摧伏力。此中足根之高度抬举，称为起步；在原地立足后前行移步为过度外泄；若为挖洞等作业时，则称为阻止过度外泄；如坐足压地动作，即为防止过度外泄。至此足部所在均视为此三阶段之分别。

Yasmā pathavīdhātuyā anugatā āpodhātu vossajjanassa paccayo. Garutarasabhāvā hi āpodhātūti. Vossajjane pathavīdhātuyā tassā anugatabhāvo, tasmā tāsaṃ dvinnamettha sāmatthiyato adhimattatā, itarāsañca omattatāti dassento āha ‘‘vossajjane…pe… balavatiyo’’ti. Yasmā pana āpodhātuyā anugatā pathavīdhātu sannikkhepanassa paccayo, patiṭṭhābhāve viya patiṭṭhāpanepi tassā sātisayakiccattā āpodhātuyā tassā anugatabhāvo, tathā ghaṭṭanakiriyāya pathavīdhātuyā vasena sannirujjhanassa sijjhanato tatthāpi pathavīdhātuyā āpodhātuanugatabhāvo, tasmā vuttaṃ ‘‘tathā sannikkhepanasannirujjhanesū’’ti.

此因地元素所依，水元素起松弛作用。水元素性质轻柔，有松弛之效。水元素因地元素依存，故其重量聚合相对较强，而其他相对较轻，因此谓之“松弛轻重”。又水元素依托地元素调节凝结现象，既表现凝结现象贫乏亦如凝结现象出现一般，由此水元素也有松弛作用。为了说明此理，说：“如同凝结与松散所生之境。”

Tatthāti tasmiṃ abhikkamane, tesu vā vuttesu uddaraṇādīsu koṭṭhāsesu. Uddharaṇeti uddharaṇakkhaṇe. Rūpārūpadhammāti uddharaṇākārena pavattā rūpadhammā, taṃsamuṭṭhāpakā arūpadhammā ca. Atiharaṇaṃna pāpuṇanti khaṇamattāvaṭṭhānato. Tattha tatthevāti yattha yattha uppannā, tattha tattheva. Na hi dhammānaṃ desantarasaṅkamanaṃ atthi. ‘‘Pabbaṃ pabba’’tiādi uddharaṇādikoṭṭhāse sandhāya sabhāgasantativasena vuttanti veditabbaṃ. Atiittaro hi rūpadhammānampi pavattikkhaṇo, gamanassādīnaṃ, devaputtānaṃ heṭṭhupariyena paṭimukhaṃ dhāvantānaṃ sirasi pāde ca bandhakhuradhārā samāgamatopi sīghataro. Yathā tilānaṃ bhajjiyamānānaṃ paṭapaṭāyanena bhedo lakkhīyati, evaṃ saṅkhatadhammānaṃ uppādenāti dassanatthaṃ ‘‘paṭapaṭāyantā’’ti vuttaṃ. Uppannā hi ekantato bhijjantīti. ‘‘Saddhiṃ rūpenā’’ti idaṃ tassa tassa cittassa nirodhena saddhiṃ nirujjhanakarūpadhammānaṃ vasena vuttaṃ, yaṃ tato sattarasamacittassa uppādakkhaṇe uppannaṃ. Aññathā yadi rūpārūpadhammā samānakkhaṇā siyuṃ, ‘‘rūpaṃ garupariṇāmaṃ dandhanirodha’’ntiādivacanehi virodho siyā, tathā ‘‘nāhaṃ bhikkhave aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ lahuparivattaṃ, yathayidaṃ citta’’nti (a. ni. 1.48) evaṃ ādipāḷiyā. Cittacetasikā hi sārammaṇasabhāvā yathābalaṃ attano ārammaṇapaccayabhūtamatthaṃ vibhāvento eva uppajjantīti tesaṃ taṃsabhāvanipphattianantaraṃ nirodho. Rūpadhammā pana anārammaṇā pakāsetabbā, evaṃ tesaṃ pakāsetabbabhāvanipphatti soḷasahi cittehi hotīti taṅkhaṇāyukatā tesaṃ icchitā, lahuviññāṇavisayasaṅgatimattappaccayatāya tiṇṇaṃ khandhānaṃ, visayasaṅgatimattatāya ca viññāṇassa lahuparivattitā, dandhamahābhūtappaccayatāya rūpadhammānaṃ dandhaparivattitā. Nānādhātuyā yathābhūtañāṇaṃ kho pana tathāgatasseva, tena ca purejātapaccayo rūpadhammova vutto, pacchājātapaccayo ca tathevāti rūpārūpadhammānaṃ samānakkhaṇatā na yujjateva. Tasmā vuttanayenevettha attho veditabbo.

此处指的是在运动状态中，如步伐和其他动作中的起抬动作。所谓起抬，是指由形色法起始推动的动作。众物变化快速而转瞬即止，在微小空间内是暂存的变化状态。其所经之处即所谓“当处”。法无他异，变化无他处。本经有“前进、前进”等词用以显示运动中各部相互融合之理。由此察觉，即使在形色法快速变化间也可观见轨迹。此中，同境色与心现象共同涅止，如拥有七妙心感时彼色法及心法乃同时发生。若不同时，则彼色法变化和此心法不合相违背。又《阿毗昙念诵法》中说“我比库不以他一法观其心，唯以此轻微流转，这般心法”，此为对本理的解释。心法与色法紧密结合作用，心法因缘下生灭，故生灭之间即是心法灭止之时。形色法非因缘而生，但须显现其生灭之过渡变化，并由十六种心法携持缘起。其次有足尖起抬动作、跨步动作，为过度外泄阻止与通行。因各根本元素与知见均契合正知，故佛亦如实说诸色变化依缘而生，后生依先生，此理不可划一为同时，而是各依前后生灭次第。

Aññaṃuppajjate cittaṃ, aññaṃ cittaṃ nirujjhatīti yaṃ purimuppannaṃ cittaṃ, taṃ aññaṃ, taṃ pana nirujjhantaṃ aparassa anantarādipaccayabhāveneva nirujjhatīti tathāladdhapaccayaṃ aññaṃ uppajjate cittaṃ. Yadi evaṃ tesaṃ antaro labbheyyāti? Noti āha ‘‘avīci manuppabandho’’ti, yathā vīci antaro na labbhati, ‘‘tadeveta’’nti avisesavidū maññanti, evaṃ anu anu pabandho cittasantāno rūpasantāno ca nadīsotova nadiyaṃ udakappavāho viya vattati.

心有另生，心亦随灭。所谓前生心，后生心以因果关系相续而生灭，故此心不同时生灭。若问此中间隔是否为可得，答曰不可得，称为“无间”相续。正如河流不留间断，乃确实不断流转。此相续乃心识相续与色法相续如水流互相维系流转之因缘。

Abhimukhaṃ lokitaṃ ālokitanti āha ‘‘purato pekkhana’’nti. Yasmā yaṃdisābhimukho gacchati, tiṭṭhati, nisīdati vā tadabhimukhaṃ pekkhanaṃ ālokitaṃ, tasmā tadanugatavidisālokanaṃ vilokitanti āha ‘‘vilokitaṃ nāma anudisāpekkhana’’nti. Sammajjanaparibhaṇḍādikaraṇe olokitassa, ullokaharaṇādīsu ullokitassa, pacchato āgacchantaparissayassa parivajjanādīsu apalokitassa siyā sambhavoti āha ‘‘iminā vā mukhena sabbānipi tāni gahitānevā’’ti.

“面向正前而视”，谓“先视于前”。因见其行方向，无论行走、止立或坐，皆为面向前方之观看。以此而知“视”为“寻视逆方向”，即识于所随顺视向之反面视察。于六根之开合，心境之变易，前后来袭之威胁避祛，得以未视察之平安。故云：“以此面，诸物如抓握一般得持。”

Kāyasakkhinti kāyena sacchikatavantaṃ, paccakkhakārinanti attho. So hi āyasmā vipassanākāle ‘‘yamevāhaṃ indriyesu aguttadvārataṃ nissāya sāsane anabhiratiādivippakāraṃ patto, tameva suṭṭhu niggahessāmī’’ti ussāhajāto balavahirottappo, tattha ca katādhikārattā indriyasaṃvare ukkaṃsapāramippatto, teneva naṃ satthā ‘‘etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ indriyesu guttadvārānaṃ, yadidaṃ nando’’ti (a. ni. 1.235) etadagge ṭhapesi.

『以身见内』者，谓以身为真实而证悟，意为声闻持戒者。尊者在观慧时，发起精进称：“我今日凭依于五根中未被阻塞、不退失教法的正道，得获果报，将如实宣说。”由此生起热诚、有力、猛勇无畏之心，并基于具足的职权，达成严密的根禁。彼时世尊即对众比库言：“此乃我弟子比库中根门未闭之最上者，是名难陀。”（引自《增支部·一〇一》）世尊以此定为最上。

Sātthakatā ca sappāyatā ca veditabbā ālokitavilokitassāti ānetvā sambandho. Tasmāti kammaṭṭhānāvijahanasseva gocarasampajaññabhāvatoti vuttamevatthaṃ hetubhāvena paccāmasati. Attanokammaṭṭhānavaseneva ālokanavilokanaṃ kātabbaṃ, khandhādikammaṭṭhānā añño upāyo na gavesitabboti adhippāyo. Ālokitādisamaññāpi yasmā dhammamattasseva pavattiviseso, tasmā tassa yāthāvato pajānanaṃ asammohasampajaññanti dassetuṃ ‘‘abbhantare’’tiādi vuttaṃ. Cittakiriyavāyodhātuvipphāravasenāti kiriyamayacittasamuṭṭhānāya vāyodhātuyā calanākārappavattivasena. Adho sīdatīti adho gacchati. Uddhaṃ laṅghetīti laṅghaṃ viya upari gacchati.

应当知晓讲演理旨并彻底善辨，此谓“有观照而观照”，即先引后合。因如此故，摒弃业处，专注于可修习境界的知觉，唯有此因缘成立。须以自身业处为唯一观照对象，毋须再寻他法，乃为正确原则。虽同名叫“观照”等，但因只针对法本身的流转有差别，故应作实相理解，不应迷惑。所谓“内里”等语，乃指心作用及风元素等相互变化，其中“下沉”意为下行，“向上跃过”如跨越一般向上运动。

Aṅgakiccaṃ sādhayamānanti padhānabhūtaaṅgakiccaṃ nipphādentaṃ hutvāti attho. ‘‘Paṭhamajavanepi…pe… na hotī’’ti idaṃ pañcadvāravīthiyaṃ ‘‘itthī puriso’’ti rajjanādīnaṃ abhāvaṃ sandhāya vuttaṃ. Tattha hi āvajjana voṭṭhabbapanānaṃ ayoniso āvajjanavoṭṭhabbanavasena iṭṭhe itthirūpādimhi lobhamattaṃ, aniṭṭhe ca paṭighamattaṃ uppajjati, manodvāre pana ‘‘itthī puriso’’ti rajjanādi hoti. Tassa pañcadvārajavanaṃ mūlaṃ, yathāvuttaṃ vā sabbaṃ bhavaṅgādi. Evaṃ manodvārajavanassa mūlavasena mūlapariññā vuttā. Āgantukatāvakālikatā pana pañcadvārajavanasseva apubbabhāvavasena, ittarabhāvavasena ca vuttā. ‘‘Heṭṭhupariyavasena bhijjitvā patitesū’’ti heṭṭhimassa uparimassa ca aparāparaṃ bhaṅgappattimāha.

『行使肢体』谓以足行为之处置。谓为脚所在之动作而终止者。此指『初行使』等五门观察，断定“无妇人及男子”等男女欲界之失。彼因寄居欲门，不合理的寄居中生起于正位的贪欲，及错误之境起于抗拒，心门则存有“妇人男子”等欲界状态。五根断门根本如前示诸法；由此心门断门根本熟识而得。外来及暂时出现，与五根断门相似，仅为暂时现象。谓“上下交互振动”即上下两处相互折损作用。

Tanti javanaṃ, tassa ayuttanti sambandho. Āgantuko abbhāgato.

『多根俱活』，谓其互相关联，没有分割之处。外来者处于非整体部分。

Udayabbayaparicchinno tāvatako kālo etesanti tāvakālikāni.

『起灭交续者』谓暂时性时段，称为‘暂时段’。

Etaṃ asammohasampajaññaṃ. Samavāyeti sāmaggiyaṃ . Tatthāti pañcakkhandhavasena ālokanavilokane paññāyamāne tabbinimutto ko eko āloketi, ko viloketi.

此谓无迷惑觉知。『同调』谓同一调和。此处指以五蕴为观照对象、智慧生起时，一者为知照，一者为观察。

‘‘Upanissayapaccayo’’ti idaṃ suttantanayena pariyāyato vuttaṃ. Sahajātapaccayoti nidassanamattametaṃ aññamaññasampayuttaatthiavigatādipaccayānampi labbhanato.

『依缘因缘』者，此语乃依经教文辞义而说。所谓『自然生因缘』，只是举例而言，此因缘相互连接，非因无由而起的因缘也。

Kāle samañchituṃ yuttakāle samañchantassa. Tathā pasārentassāti etthāpi. Maṇisappo nāma ekā sappajātīti vadanti. Laḷananti kampanaṃ, līḷākaraṇaṃ vā.

『时节适合』是指适当时间修习时。『适合修习者』指此时适合修习者。此中亦如是。所谓玛尼萨波者，乃一善根，称为种生善根。『摇动』意指抖动或轻巧娴熟动作。

Uṇhapakatiko pariḷāhabahulakāyo. Sīlavidūsanena ahitāvahattā micchājīvavasena uppannaṃ asappāyaṃ. ‘‘Cīvarampi acetana’’ntiādinā cīvarassa viya kāyopi acetanoti kāyassa attasuññatāvibhāvanena ‘‘abbhantare’’tiādinā vuttamevatthaṃ paridīpento itarītarasantosassa kāraṇaṃ dasseti, tenāha ‘‘tasmā’’tiādi.

『酷热笼罩』指身体多病痛而困扰。因戒德败坏、不善生活方式所致恶果，生诸不如意。如言『衣服无灵』，衣服无生命，故称身体如衣无灵。身体自性空无常，称为『内在』等语，略言以解其不同要义。此指示不同事理，故语『因此』引出论述。

Catupañcagaṇṭhikāhatoti āhatacatupañcagaṇṭhiko, catupañcagaṇṭhikāhi vā āhato tathā.

『四五缕加帽』谓被加帽之物有四或五缕，或以四五缕加帽者，亦复如是。

Aṭṭhavidhopiatthoti aṭṭhavidhopi payojanaviseso mahāsivattheravādavasena ‘‘imassa kāyassa ṭhitiyā’’tiādinā (ma. ni. 1.23, 422; ma. ni. 2.387; a. ni. 2.341; 8.9; dha. sa. 1355; vibha. 518; mahāni. 206) nayena vutto daṭṭhabbo. Imasmiṃ pakkhe ‘‘neva davāyātiādinā (ma. ni. 1.23, 422; ma. ni. 2.387; a. ni. 8.9; dha. sa. 1355; vibha. 518; mahāni. 206) nayenā’’ti pana paṭikkhepaṅgadassanamukhena desanāya āgatattā vuttanti daṭṭhabbaṃ.

『八种过失之意』指八种目的与差别之大长老派说：「因此身体稳固」等语（引多处经文释义）。此中以「非损伤」等语否定相反之说，乃因传授时出现分歧或反对，故应注意。

Pathavisandhārakajalassa taṃsandhārakavāyunā viya paribhuttassa āhārassa vāyodhātuyāva āsaye avaṭṭhānanti āha ‘‘vāyodhātuvaseneva tiṭṭhatī’’ti. Atiharatīti yāva mukhā abhiharati. Vītiharatīti tato kucchiyaṃ vīmissaṃ karonto harati. Atiharatīti vā mukhadvāraṃ atikkāmento harati. Vītiharatīti kucchigataṃ passato harati, parivattetīti aparāparaṃ cāreti. Ettha ca āhārassa dhāraṇaparivattanasañcuṇṇanavisosanāni pathavīdhātusahitā eva vāyodhātu karoti, na kevalāti tāni pathavīdhātuyāpi kiccabhāvena vuttāni. Allattañca anupāletīti yathā vāyodhātu ādīhi aññehi visosanaṃ na hoti, tathā allattañca anupāleti. Tejodhātūti gahaṇīsaṅkhātā tejodhātu. Sā hi antopaviṭṭhaṃ āhāraṃ paripāceti. Añjaso hotīti āhārassa pavesanādīnaṃ maggo hoti. Ābhujatīti pariyesanavasena, ajjhoharaṇajiṇṇājiṇṇatādipaṭisaṃvedanavasena ca āvajjeti, vijānātīti attho. Taṃtaṃvijānanassa paccayabhūtoyeva hi payogo ‘‘sammāpayogo’’ti vutto. Yena hi payogena pariyesanādi nipphajjati, so tabbisayavijānanampi nipphādeti nāma tadavinābhāvato. Atha vā sammāpayogaṃ sammāpaṭipatti manvāya āgamma ābhujati samannāharati. Ābhogapubbako hi sabbopi viññāṇabyāpāroti tathā vuttaṃ.

比喻诸如大地破裂之水为破裂水气转为气流运行，称为『破裂水气即存』。所谓『移除』是指由口中出入。所谓『未移除』，则由肛门处排。『移除』是见肛门内物体而移出。『转动』乃前后运动。此处食物持留与转动受損，皆因大地元素之害。非唯大地元素有此作务，亦因水气不调。若水气与他元素调和，则无障碍。所谓坚固火元素，世人通称为坚固火元素。此火元素消化腹内食物。所谓进食即入口等道。所谓发散，指通过消化之感知作用而传达，谓知之意。此种知觉之因缘，即所谓『正用』。依此因缘，能破坏消化等用，亦能破坏色根知觉，无此则不成。又或正用即正确修行，诸所消化、持留皆能成。所谓消化先因，为一切识通行故，如是说。

Gamanatoti bhikkhācāravasena gocaragāmaṃ uddissa gamanato. Pariyesanatoti gocaragāme bhikkhatthaṃ āhiṇḍanato. Paribhogatoti āhārassa paribhuñjanato. Āsayatoti pittādiāsayato. Āsayati ettha ekajjhaṃ pavattamānopi kammaphalavavatthito hutvā mariyādavasena aññamaññaṃ asaṅkarato sayati tiṭṭhati pavattatīti āsayo, āmāsayassa upari tiṭṭhanako pittādiko. Mariyādattho hi ayamākāro. Nidhānanti yathābhutto āhāro nicito hutvā tiṭṭhati etthāti nidhānaṃ, āmāsayo. Tato nidhānato. Aparipakkatoti gahaṇīsaṅkhātena kammajatejena avipakkato. Paripakkatoti yathābhuttassa āhārasa vipakkabhāvato. Phalatoti nipphattito. Nissandatoti ito cito ca nissandanato. Sammakkhanatoti sabbaso makkhanato. Ayamettha saṅkhepo, vitthāro pana visuddhimaggasaṃvaṇṇanāya (visuddhi. ṭī. 1.294) gahetabbo.

所谓行持，是指依佛教比库的行为方式而往至行为的场所。所谓巡视，是指在行为场所中，为比库而进行的走访探查。所谓享用，则是指对食物的食用消受。所谓意念，是指由胆汁等三毒心念所生。此处所说意念，乃指即使当下正在运行且缘于业果而生，因规矩庄重，彼此不相干扰，而安静地卧坐或站立、运行之意念；胆汁等三毒心念则驻留于其上。所谓规矩，乃指这种形态。所谓住处，是指已完成相对应食物的确立而稳固于此地，也即意念之住处。意念之住处，即住处之意念。所谓不成熟，是指因紧闭气门而使业因成熟未得表达。所谓成熟，则是依食法相之成熟而成。所谓完成，是指完全成熟而终结。所谓依止，乃此处与彼处相依而立。所谓纯净，是指全然无垢。此处即为简略说法，详尽解释应参考《清净道论》中相关章节。

Sarīrato sedā muccantīti vegasaṃdhāraṇena uppannapariḷāhato sarīrato sedā muccanti. Aññe ca rogā kaṇṇasūlabhagandarādayo. Aṭṭhāneti manussāmanussapariggahite ayuttaṭṭhāne khettadevāyatanādike. Kuddhā hi amanussā, manussāpi vā jīvitakkhayaṃ pāpenti. Nissaṭṭhattā neva attano, kassaci anissajjitattā, jigucchanīyattā ca na parassa. Udakatumbatoti veḷunāḷiādiudakabhājanato. Tanti chaḍḍitaudakaṃ.

因身体疾苦烦恼而难以忍受，于疲乏难耐之际身体自然解脱。其他如疾病、耳痛、鼻臭等亦然。所谓「八处」即人类与非人共处的八类地方，包括田地、神祇居所等。恶鬼乃非人，连人类也会因生命终结而不得长久。所谓不依附，既不执著于自身，亦不执著于他者，因此无羞耻可言。所谓水瓢，是指用竹管等器皿舀水饮用。弦则是指弦索、提绳等。

Addhānairiyāpathā ciratarappavattikā dīghakālikā iriyāpathā. Majjhimā bhikkhācaraṇādivasena pavattā. Cuṇṇiyairiyāpathā vihāre, aññatthāpi ito cito ca parivattanādivasena pavattāti vadanti. ‘‘Gateti gamane’’ti pubbe abhikkamapaṭikkamaggahaṇena gamanenapi purato pacchato ca kāyassa abhiharaṇaṃ vuttanti idha gamanameva gahitanti keci.

所谓进退行止，是指长期或反复起止的行走行为。中行则为依据比库生活习惯之行走方式。所谓缓行则是行走于寺院等场所，或因由此至彼往来而起的各种行动。所谓「去」是说过去，在行走方面，有先导、抵达路线的意义，也指身躯的前后驱动，故此处指出行走即是如此。

Yasmā mahāsivattheravāde anantare anantare iriyāpathe pavattarūpārūpadhammānaṃ tattha tattheva nirodhadassanavasena sampajānakāritā gahitāti taṃ sampajaññavipassanācāravasena veditabbaṃ. Tena vuttaṃ ‘‘tayidaṃ mahāsivattherena vuttaṃ asammohadhuraṃ mahāsatipaṭṭhānasutte adhippeta’’nti. Imasmiṃ pana sāmaññaphale sabbampi catubbidhaṃ sampajaññaṃ labbhati yāvadeva sāmaññaphalavisesadassanaparattā imissā desanāya. ‘‘Satisampayuttassevā’’ti idaṃ yathā sampajaññassa kiccato padhānatā gahitā, evaṃ satiyā pīti dassanatthaṃ vuttaṃ, na satiyā sabbhāvamattadassanatthaṃ. Na hi kadāci satirahitā ñāṇappavatti atthi. ‘‘Etassa hi padassa ayaṃ vitthāro’’ti iminā satiyā ñāṇena samadhurataṃyeva vibhāveti. Etānipadānīti ‘‘abhikkante paṭikkante sampajānakārī hotī’’tiādīni padāni. Vibhattānevāti visuṃ katvā vibhattāniyeva, imināpi sampajaññassa viya satiyāpettha padhānatameva vibhāveti.

由于伟大长老时常并反复于行走之路展示形形色色的禅行状态，基于当下对止观的见证修习而获得明了，此即明了的智慧须以止观行为实证，此乃教诲说：“这是伟大长老争论已毕在《不迷惑论》中所说的殊胜正念设教。”于此普通果报中，诸法皆得四种正念，直到因此果报殊胜正见之法广泛深入施行而成就。所谓「伴随正念精勤」，意指此乃正念功课的核心，正如以正念督促乐喜显现，非因正念显现诸法之本性。正念从未缺失，即无智慧显现则无正念，此意确凿。此句细说即明解正念所具的智慧之味。所列数语皆指“出发、抵达、觉知”之义，划分清晰，正念在此处显示其首要地位。

Majjhimabhāṇakā pana bhaṇanti – eko bhikkhu gacchanto aññaṃ cintento aññaṃ vitakkento gacchati, eko kammaṭṭhānaṃ avissajjetvāva gacchati. Tathā eko tiṭṭhanto…pe… nisīdanto…pe… sayanto aññaṃ cintento aññaṃ vitakkento sayati, eko kammaṭṭhānaṃ avissajjetvāva sayati, ettakena pana na pākaṭaṃ hotīti caṅkamanena dīpenti. Yo hi bhikkhu caṅkamaṃ otaritvā ca caṅkamanakoṭiyaṃ ṭhito pariggaṇhāti ‘‘pācīnacaṅkamanakoṭiyaṃ pavattā rūpārūpadhammā pacchimacaṅkamanakoṭiṃ appatvā ettheva niruddhā, pacchimacaṅkamanakoṭiyaṃ pavattāpi pācīnacaṅkamanakoṭiṃ appatvā ettheva niruddhā, caṅkamanamajjhe pavattā ubho koṭiyo appatvā ettheva niruddhā, caṅkamane pavattā rūpārūpadhammā ṭhānaṃ appatvā ettheva niruddhā, ṭhāne pavattā nisajjaṃ appatvā ettheva niruddhā, nisajjāya pavattā sayanaṃ appatvā ettheva niruddhā’’ti evaṃ pariggaṇhanto pariggaṇhantoyeva bhavaṅgaṃ otarati. Uṭṭhahanto kammaṭṭhānaṃ gahetvāva uṭṭhahati, ayaṃ bhikkhu gatādīsu sampajānakārī nāma hotīti . Evampi na sotte kammaṭṭhānaṃ avibhūtaṃ hoti, tasmā bhikkhu yāva sakkoti, tāva caṅkamitvā ṭhatvā nisīditvā sayamāno evaṃ pariggahetvā sayati ‘‘kāyo acetano, mañco acetano, kāyo na jānāti ‘ahaṃ mañce sayito’ti, mañco na jānāti ‘mayi kāyo sayito’ti, acetano kāyo acetane mañce sayito’’ti evaṃ pariggaṇhanto eva cittaṃ bhavaṅge otāreti. Pabujjhanto kammaṭṭhānaṃ gahetvāva pabujjhati, ayaṃ sotte sampajānakārī nāma hoti. Kāyādīkiriyānibbattanena tammayattā, āvajjanakiriyā samuṭṭhitattā ca javanaṃ sabbampi vā chadvārappavattaṃ kiriyamayapavattaṃ nāma. Tasmiṃ sati jāgaritaṃ nāma hotīti pariggaṇhanto jāgarite sampajānakārī nāma. Api ca rattindivaṃ cha koṭṭhāse katvā pañca koṭṭhāse jaggantopi jāgarite sampajānakārī nāma hoti. Vimuttāyatanasīsena dhammaṃ desentopi battiṃsatiracchānakathaṃ pahāya dasakathāvatthunissitasappāyakathaṃ kathentopi bhāsite sampajānakārī nāma. Aṭṭhatiṃsāya ārammaṇesu cittaruciyaṃ manasikāraṃ pavattentopi dutiyaṃ jhānaṃ samāpannopi tuṇhībhāve sampajānakārī nāma. Dutiyañhi jhānaṃ vacīsaṅkhāravirahato visesato tuṇhībhāvo nāmāti. Evanti vuttappakārena, sattasupi ṭhānesu catudhāti attho.

中间传语云：一名比库行走时一面念虑一面勤行，一名则固执于某一修行法而行走。又有一名站立…坐下…躺下时一面思虑一面勤行，一名则碍于某一修行而执着固守。以此种种无明示意不显现，正因行走而闪现。比库从路途末端走到行走区间，并站定反复思虑：‘前段行走区间作动，其身无意识，躺床无意识，身躯不知“我躺着”，床不知“我身躺于此”，非意识之身躺于非意识之床上。’如是正念由行走中转至心法支流。起身即取修行方法而起，此名路上觉知。依此因缘，心无执着于修行的觉知，而此为现起觉知。若他途所取修行不坚固，故一直行走、站立、坐下、躺下，于此细究而成不显性。觉知者觉知醒起。又昼夜将时间切割为三十六段，每五段内即为觉知者。以此觉知法来诠释，讲经时即为觉知者。七处境中，即使达到第二禅定并进入静止境界，乃称为觉知者。第二禅定谓除语言思维，特别静止境界也称之。依此语义七处念处具四义。

Santosakathāvaṇṇanā知足论的解释

§215

215. Yassa santosassa attani atthitāya bhikkhu ‘‘santuṭṭho’’ti vuccati, taṃ dassento ‘‘itarītarapaccayasantosena samannāgato’’ti āha. Cīvarādi yattha katthaci paccaye santussanena samaṅgībhūtoti attho. Atha vā itaraṃ vuccati hīnaṃ paṇītato aññattā, tathā paṇītaṃ itaraṃ hīnato aññattā. Apekkhāsiddhā hi itaratāti. Iti yena dhammena hīnena vā paṇītena vā cīvarādipaccayena santussati, so tathā pavatto alobho itarītarapaccayasantoso, tena samannāgato. Yathālābhaṃ attano lābhānurūpaṃ santoso yathālābhasantoso. Sesadvayepi eseva nayo. Labbhatīti vā lābho, yo yo lābho yathālābhaṃ, tena santoso yathālābhasantoso.Balanti kāyabalaṃ. Sāruppanti pakatidubbalādīnaṃ anucchavikatā.

215. 彼自心满足者之比库称为「满足」。即彼表示“因不同缘起而存在的满足感所成就”。此乃指衣钵等于因某种缘由而生起的满足结合。同样他者称为不足、稍次、异类，同理优良者异于劣者。所谓期待所成，意指看重他者之意。由此以不论分别善劣而满足于衣钵等缘起，彼即终止贪欲，满足于各种不同缘起，故被称为满足者。理应如其所得而满足，此谓相称满足。连余下二者亦应如此。所谓所得，即依其所得而得，谓各种所得皆符合其应得。彼此俱有身心力量，却因形态、疼痛亏损等不同而分别弱强。

Yathāladdhato aññassa apatthanā nāma siyā appicchatāyapi pavattiākāroti tato vinivattitameva santosassa sarūpaṃ dassento ‘‘labhantopi na gaṇhātī’’ti āha. Taṃ parivattetvāti pakatidubbalādīnaṃ garucīvaraṃ na phāsubhāvāvahaṃ, sarīrakhedāvahañca hotīti payojanavasena, na atricchatādivasena taṃ parivattetvā. Lahukacīvaraparibhogo na santosavirodhīti āha ‘‘lahukena yāpentopi santuṭṭhova hotī’’ti. Mahagghaṃ cīvaraṃ bahūni vā cīvarāni labhitvāpi tāni vissajjetvā tadaññassa gahaṇaṃ yathāsāruppanaye ṭhitattā na santosavirodhīti āha ‘‘tesaṃ…pe… dhārentopi santuṭṭhova hotī’’ti. Evaṃ sesapaccayepi yathābalayathāsāruppaniddesesu api-saddaggahaṇe adhippāyo veditabbo.

「如若别人得到某物，则称之为他人所有，对于贪求者而言，此亦为一种行为的表现。随后说明此应转变为放弃，以此满足心意而不执取，言『虽得而不取』。此转变是出于能力不足等原因故不易做得彻底，因此不宜穿着沉重之衣，亦不可带有杀身体的衣物，因其用途所限非为信欲等原因而转变。释曰：因轻便衣物之使用，满足心意故转变无违。即使取大团布或多件衣物，取后弃之，以保持某种相似之形态存在，亦不违此满足。由此可知，诸多条件中，以能力大小而应视转变状态为合宜，亦应知相似承载之必要。

Muttaharītakanti gomuttaparibhāvitaṃ, pūtibhāvena vā chaḍḍitaṃ harītakaṃ. Buddhādīhi vaṇṇitanti ‘‘pūtimuttabhesajjaṃ nissāya pabbajjā’’tiādinā (mahāva. 73, 128) sammāsambuddhādīhi pasatthaṃ. Appicchatāsantuṭṭhīsu bhikkhū niyojento paramasantuṭṭhova hoti paramena ukkaṃsagatena santosena samannāgatattā.

「马齿苋类草草药中有称为‘净草’之物，又称为‘菊苣草’，因其洁净性质故被丢弃。此草由如来及诸佛所称赞，为基于净化而成之圣道依止药物。对于少欲清净之比库而言，服用此草则心恒安稳，亦由极大满足及无动摇之满足心所实现。

Kāyaṃ pariharanti posentīti kāyaparihārikā. Tathā kucchiparihārikā veditabbā. Kucchiparihārikatā ca ajjhoharaṇena sarīrassa ṭhitiyā upakārakatāvasena icchitāti bahiddhāva kāyassa upakārakatāvasena kāyaparihārikatā daṭṭhabbā.

「‘护身之物’者，谓能守护和滋养身躯之物也。又有‘鞭策护身物’，当察之。所谓鞭策护身，乃借由摩擦以维持身躯完好作用者，欲此非在内而在外，视为对身的外在保护，故名为护身物。

Parikkhāramattāti parikkhāraggahaṇaṃ. Tatraṭṭhakapaccattharaṇanti attanā anadhiṭṭhahitvā tattheva tiṭṭhanakapaccattharaṇaṃ . Paccattharaṇādīnañcettha navamādibhāvo yathāvuttapaṭipāṭiyā daṭṭhabbo, na tesaṃ tathā patiniyatabhāvato. Kasmā? Tathā nadhāraṇato. Dupposabhāvena mahāgajā viyāti mahāgajā. Yadi itarepi appicchatādisabhāvā, kiṃ tesampi vasena ayaṃ desanā icchitāti? Noti āha ‘‘bhagavā panā’’tiādi. Kāyaparihāro payojanaṃ etenāti kāyaparihārikaṃ. Tenāha ‘‘kāyaṃ pariharaṇamattakenā’’ti.

「‘装备之用’意为装备收受。中有‘离心执着之守护’，谓于自身不持有贪念恪守之守护者，即称为此。守护等义非固定不可更改，因其非执着持有，变化故知。其何故？正由于不坚持持有，故非顽固者。以力量施化大象亦能通行如大象般通达。若他亦少欲等状态，何以其亦因而能被教授此法乎？非也，佛曰：『然则彼不也』。所谓护身之用就是指护身之物。是故云『身之护用以此为度』。

Catūsu disāsu sukhavihāratāya sukhavihāraṭṭhānabhūtā catasso disā etassāti catuddiso catuddiso eva cātuddiso. Tāsu eva katthaci satte vā saṅkhāre vā bhayena na paṭihanati, sayaṃ vā tena na paṭihaññatīti appaṭigho. Santussamāno itarītarenāti uccāvacena paccayena sakena, santena, samameva ca tussanako. Paricca sayanti, kāyacittāni parisayanti abhibhavantīti parissayā, sīhabyagghādayo, kāmacchandādayo ca, te parissaye adhivāsanakhantiyā vinayādīhi ca sahitā khantā, abhibhavitā ca. Thaddhabhāvakarabhayābhāvena achambhī. Eko careti ekākī hutvā carituṃ sakkuṇeyya. Khaggavisāṇakappoti tāya eva ekavihāritāya khaggamigasiṅgasamo.

「在四方之中，有适于安乐而栖息之处，谓此四方即是四方。有时在这些方位中的某处，有生命或有形之存在，不生恐惧或对此不反应者，即谓无抗拒者。心意满足，所谓他方尊重，此以高声言语及因缘，和合、调和，即称心满足。此称为彼之忧患消除动摇皆止息。狮虎猛兽、欲火等杂染，虽依赖此忧患消除，能以忍耐、戒律等共处，亦能忍受且战胜之。因恐惧及畏惧而不惊恐，独自行走亦足以自处。形似刺猬之兽即指独居且善行者，有刺硬而防护如刺猬一般。

Asañjātavātābhighātehi siyā sakuṇo apakkhakoti ‘‘pakkhī sakuṇo’’ti visesetvā vutto.

「若无根据的风暴袭击，鸟类会飞翔回巢，称为‘鸟翼’以示区别。」

Nīvaraṇappahānakathāvaṇṇanā舍断诸盖论的解释

§216

216.Vattabbataṃ āpajjatīti ‘‘asukassa bhikkhuno araññe tiracchānagatānaṃ viya, vanacarakānaṃ viya ca nivāsamattameva, na pana araññavāsānucchavikā kāci sammāpaṭipattī’’ti apavādavasena vattabbataṃ, āraññakehi vā tiracchānagatehi, vanacaravisabhāgajanehi vā saddhiṃ vippaṭipattivasena vattabbataṃ āpajjati. Kāḷakasadisattā kāḷakaṃ, thullavajjaṃ. Tilakasadisattā tilakaṃ, aṇumattavajjaṃ.

应避免产生干扰，谓“如同不安分的比库在森林中如在密林中虫蚁出没般，居住仅为暂时，并无严格的森林修行规范”，这是作为否定理由而言。与森林居士或不安分者，亦或乞食于野外行人群中者，彼此间因共同行迹而相干扰而起冲突。黑瘟疫之类称为黑恶，恶疾。鳞章状之物称为鳞毛皮疹，细微恶疾。

Vivittanti janavivittaṃ. Tenāha ‘‘suñña’’nti. Taṃ pana janasaddaghosābhāveneva veditabbaṃ saddakaṇṭakattā jhānassāti āha ‘‘appasaddaṃ appanigghosanti attho’’ti. Etadevāti nissaddataṃyeva. Vihāro pākāraparicchinno sakalo āvāso. Aḍḍhayogoti dīghapāsādo, ‘‘garuḷasaṇṭhānapāsādo’’tipi vadanti. Pāsādoti caturassapāsādo. Hammiyaṃ muṇḍacchadanapāsādo . Aṭṭo paṭirājūnaṃ paṭibāhanayoggo catupañcabhūmako patissayaviseso. Māḷo ekakūṭasaṅgahito anekakoṇavanto patissayaviseso. Aparo nayo vihāro nāma dīghamukhapāsādo. Aḍḍhayogo ekapassacchadanakasenāsanaṃ. Tassa kira ekapasse bhitti uccatarā hoti, itarapasse nīcā, tena taṃ ekapassachadanakaṃ hoti. Pāsādo nāma āyatacaturassapāsādo. Hammiyaṃ muṇḍacchadanakaṃ candikaṅgaṇayuttaṃ. Guhā nāma kevalā pabbataguhā. Leṇaṃ dvārabaddhaṃ pabbhāraṃ. Sesaṃ vuttanayameva. Maṇḍapoti sākhāmaṇḍapo.

『孤立』谓与众不同之意。故有“空无”之说。此乃由人群喧闹声音缺失显知，由烦躁不安而禅定乃诠释作“寂静沉稳、无喧嚣”之义，此义为无音无声之寂静。住所周围环围墙垣，即是整个居住空间。「双相连」谓长屋，世俗中又称为“角落林立之长屋”。「长屋」谓四方围墙之庙舍。「供奉遮盖」谓剃度盖头的遮盖。墙角可防护四方土地之边界，边角条件特殊。屋顶为一顶铠甲相互联结，多角状，条件特殊。又一别处称为长廊长屋。双层连接为一侧覆盖的士兵座位。此处一侧墙壁高，另一侧低，故名为单侧覆盖。长屋即四方延伸之庙舍。供奉遮盖为剃度遮盖并附闪光新月。洞窟纯为山洞。岩穴为有门的山洞。余者以此命名。「柱顶殿」谓柱廊门厅。

Vihārasenāsananti patissayabhūtaṃ senāsanaṃ. Mañcapīṭhasenāsananti mañcapīṭhañceva mañcapīṭhasambandhasenāsanañca. Cimilikādi santharitabbato santhatasenāsanaṃ. Abhisaṅkharaṇābhāvato sayanassa nisajjāya ca kevalaṃ okāsabhūtaṃ senāsanaṃ. ‘‘Vivittaṃ senāsana’’nti iminā senāsanaggahaṇena saṅgahitameva sāmaññajotanābhāvato.

居所士兵座位谓依附建筑而设座位。床座与床板座位谓床及其相连的床座位。围栏等因安置而成的定制座位。因无预设而仅为坐卧之处，此为穴处座位。所谓「孤立座位」，由此座位聚集，无一般光明照耀。

Yadi evaṃ kasmā ‘‘arañña’’ntiādi vuttanti āha ‘‘ima panā’’tiādi. ‘‘Bhikkhunīnaṃ vasena āgata’’nti idaṃ vinaye tathā āgatataṃ sandhāya vuttaṃ, abhidhammepi pana ‘‘araññanti nikkhamitvā bahi indakhīlā, sabbametaṃ arañña’’nti (vibha. 529) āgatameva. Tattha hi yaṃ na gāmapadesantogadhaṃ, taṃ ‘‘arañña’’nti nippariyāyavasena tathā vuttaṃ. Dhutaṅganiddese (visuddhi. 1.31) yaṃ vuttaṃ, taṃ yuttaṃ,tasmā tattha vuttanayena gahetabbanti adhippāyo. Rukkhamūlanti rukkhasamīpaṃ. Vuttañhetaṃ ‘‘yāvatā majjhanhike kāle samantā chāyā pharati, nivāte paṇṇāni nipatanti, ettāvatā rukkhamūla’’nti. Sela-saddo avisesato pabbatapariyāyoti katvā vuttaṃ ‘‘pabbatanti sela’’nti, na silāmayameva, paṃsumayādiko tividhopi pabbato evāti. Vivaranti dvinnaṃ pabbatānaṃ mitho āsannatare ṭhitānaṃ ovarakādisadisaṃ vivaraṃ, ekasmiṃyeva vā pabbate. Umaṅgasadisanti suduṅgāsadisaṃ. Manussānaṃ anupacāraṭṭhānanti pakatisañcāravasena manussehi na sañcaritabbaṭṭhānaṃ. Ādi-saddena ‘‘vanapatthanti vanasaṇṭhānametaṃ senāsanānaṃ adhivacanaṃ, vanapatthanti bhīsanakānametaṃ, vanapatthanti salomahaṃsānametaṃ, vanapatthanti pariyantānametaṃ, vanapatthanti na manussūpacārānametaṃ, vanapatthanti durabhisambhavānametaṃ senāsanānaṃ adhivacana’’nti (vibha. 531) imaṃ pāḷisesaṃ saṅgaṇhāti. Acchannanti kenaci chadanena antamaso rukkhasākhāyapi na chāditaṃ. Nikkaḍḍhitvāti nīharitvā. Pabbhāraleṇasadiseti pabbhārasadise leṇasadise ca.

如是若问为何称“森林”等，答曰“此乃”句。谓“受比库众居住”，依律应受此称呼，但于阿毗达摩中所谓“入出森林，即出走放逸，所有者皆称森林”等（毗婆沙第529页）依此而论。其处非近村落之深处，故称为“森林”，此为限制语。律藏（清净经1.31）中所述言论，理应依此语受持为正说。所谓树根即树木所近处。言及“直至正午时节，四周皆有树荫，枝叶飘零，仅止此量处为树根”。“石”音无异，即称山或岩者，不专指石头，包括沙土等三种均称为山。区别二山之间谷地，谷地近一山或立于一山者。花枝状物谓细枝。如人非居住之所，谓非应与人共行走之处。开头以“林木”为词，谓林地，即树居之处。又谓恶劣难入之地，此为林木生长之一称或夜鹭等栖息之处，亦是周围之称，非人所通行之地，难以进入之隐秘处。

Piṇḍapātapariyesanaṃ piṇḍapāto uttarapadalopenāti āha ‘‘piṇḍapātapariyesanato paṭikkanto’’ti . Pallaṅkanti ettha parisaddo ‘‘samantato’’ti etassa atthe, tasmā vāmoruñca dakkhiṇoruñca samaṃ ṭhapetvā ubho pāde aññamaññaṃ sambandhitvā nisajjā pallaṅkanti āha ‘‘samantato ūrubaddhāsana’’nti. Ūrūnaṃ bandhanavasena nisajjā pallaṅkaṃ. Ābhujitvāti ca yathā pallaṅkavasena nisajjā hoti, evaṃ ubho pāde ābhugge bhañjite katvā, taṃ pana ubhinnaṃ pādānaṃ tathā sambandhatākaraṇanti āha ‘‘bandhitvā’’ti.

托钵乞食寻访即所谓‘‘托钵乞食流转’’，言论中说“托钵乞食寻访，向四面前行”。床铺之说，以此为广泛含义，故谓“双膝与双脚均平置，双足相互接触坐”，称为“全身双腿绑缚座”。双腿绑缚之坐法乃以膝绑垂坐，如此以双脚拆分绑缚，即表示双脚互相关联称绑缚。

Heṭṭhimakāyassa ca anujukaṃ ṭhapanaṃ nisajjāvacaneneva bodhitanti ‘‘ujuṃ kāya’’nti ettha kāya-saddo uparimakāyavisayoti āha ‘‘uparimaṃ sarīraṃ ujuṃ ṭhapetvā’’ti. Taṃ pana ujukaṭhapanaṃ sarūpato, payojanato ca dassetuṃ ‘‘aṭṭhārasā’’tiādi vuttaṃ. Na paṇamantīti na onamanti. Na paripatatīti na vigacchati vīthiṃ na laṅgheti. Tato eva pubbenāparaṃ visesappattiyā kammaṭṭhānaṃ vuḍḍhiṃ phātiṃ vepullaṃ upagacchati. Parimukhanti ettha parisaddo abhi-saddena samānatthoti āha ‘‘kammaṭṭhānābhimukha’’nti, bahiddhā puthuttārammaṇato nivāretvā kammaṭṭhānaṃyeva purakkhatvāti attho. Samīpattho vā parisaddoti dassento ‘‘mukhasamīpe vā katvā’’ti āha. Ettha ca yathā ‘‘vivittaṃ senāsanaṃ bhajatī’’tiādinā bhāvanānurūpaṃ senāsanaṃ dassitaṃ, evaṃ ‘‘nisīdatī’’ti iminā alīnānuddhaccapakkhiyo santo iriyāpatho dassito. ‘‘Pallaṅkaṃ ābhujitvā’’ti iminā nisajjāya daḷhabhāvo, ‘‘parimukhaṃ satiṃ upaṭṭhapetvā’’ti iminā ārammaṇapariggahūpāyo. Parīti pariggahaṭṭho ‘‘pariṇāyikā’’tiādīsu viya. Mukhanti niyyānaṭṭho ‘‘suññatavimokkhamukha’’ntiādīsu viya. Paṭipakkhato niggamanaṭṭho hi niyyānaṭṭho, tasmā pariggahitaniyyānanti sabbathā gahitāsammosaṃ paricattasammosaṃ satiṃ katvā, paramaṃ satinepakkaṃ upaṭṭhapetvāti attho.

满意身体上摆正坐姿者，谓“身体挺直”，此中“身体”指上半身，故言“挺起上半身”。此为身体端正坐姿，且为示范用，谓“十八种”等。非摇晃，非移动，不走动，不跨越桥道。由此之前以后依特定功课增长，获得丰盛成熟。所谓“面向前方”，此为光明明确意涵，谓“面向功课”，即对外断绝游移焦虑，专注于功课进展。邻近，即为明白面部之近处。谓“面部附近有建构”。诸如“独居房间共享”之类言，其所示为依禅修需要而设座位，亦示意“坐着”之走路途径。所谓“床铺绑缚”，彰显稳定性；“面向前置”谓坐姿起始点。称“握持”意即持捏“控制”义。面谓出路终点，如“空寂开启之门”等。相反方向称出口处，因此握持出口即表示在各处执持烦恼、欲望紧箍之念，持续保持最高的专注慧念。

§217

217. Abhijjhāyati gijjhati abhikaṅkhati etāyāti abhijjhā, lobho. Lujjanaṭṭhenāti bhijjanaṭṭhena, khaṇe khaṇe bhijjanaṭṭhenāti attho. Vikkhambhanavasenāti ettha vikkhambhanaṃ anuppādanaṃ appavattanaṃ, na paṭipakkhānaṃ suppahīnatā. ‘‘Pahīnattā’’ti ca pahīnasadisataṃ sandhāya vuttaṃ jhānassa anadhigatattā. Tathāpi nayidaṃ cakkhuviññāṇaṃ viya sabhāvato vigatābhijjhaṃ, atha kho bhāvanāvasena, tenāha ‘‘na cakkhuviññāṇasadisenā’’ti. Eseva nayoti yathā imassa cittassa bhāvanāya paribhāvitattā vigatābhijjhatā, evaṃ abyāpannaṃ vigatathinamiddhaṃ anuddhataṃ nibbicikicchañcāti attho. Purimapakatinti parisuddhapaṇḍarasabhāvaṃ. ‘‘Yā cittassa akalyatāti’’ādinā (dha. sa. 1162; vibha. 546) thinassa, ‘‘yā kāyassa akalyatā’’tiādinā (dha. sa. 1163; vibha. 546) ca middhassa abhidhamme niddiṭṭhattā vuttaṃ ‘‘thinaṃ cittagelaññaṃ, middhaṃ cetasikagelañña’’nti. Satipi aññamaññaṃ avippayoge cittakāyalahutādīnaṃ viya cittacetasikānaṃ yathākammaṃ taṃ taṃ visesassa yā tesaṃ akalyatādīnaṃ visesappaccayatā, ayametesaṃ sabhāvoti daṭṭhabbaṃ. Ālokasaññīti ettha atisayatthavisiṭṭhaatthi atthāvabodhako ayamīkāroti dassento āha ‘‘rattimpi…pe… samannāgato’’ti. Idaṃ ubhayanti satisampajaññamāha. Atikkamitvā vikkhambhanavasena pajahitvā. ‘‘Kathamida’’nti pavattiyā kathaṅkathā, vicikicchā. Sā etassa atthīti kathaṅkathī, na kathaṅkathīti akathaṃkathī, nibbicikiccho. Lakkhaṇādibhedatoti ettha ādi-saddena paccayapahānapahāyakādīnampi saṅgaho daṭṭhabbo. Tepi hi bhedato vattabbāti.

贪欲、烦恼、渴求之意在这里称为贪。忧愁退灭则称为忧灭，意谓时刻有所消除。因迟滞而消灭，谓在此时刻由迟滞而损坏。因延迟不生不灭，非相反，且非消减。所谓“退灭”，乃依“退灭”的定义，意指禅那未得之状态。即如眼识虽本性无贪，却因修习而称“非如眼识”，此为比喻。此理如如是，谓念心因修习而无贪，谓无欲、无懈怠、无嗔、无疑。前称“纯净明净之性”。“称心无善”，此处由经中表述禅那所未达之昏沉解说。而禅那乃捨恶习、觉慧明净之境。禅那者，谓心净故，无贪嗔痴邪念，重视心身轻安等如何分别，其性由此显示。所谓“光明慧眼”为极胜义理，故佛言“昼夜具足”等，此谓禅那。此具足正念智慧，超越迟滞，断除烦恼，离舍延迟。思惟如何起、如何止，谓疑惑之故。此疑恼谓“如何所在”，非“何须所起”，故为生疑。所谓“分别特征之异”，此乃由初始之词，展示缘起与中断等因缘，集合成诸异。此处应知不同，但能分别说明三义。且此理当明也。

§218

218.Tesanti iṇavasena gahitadhanānaṃ. Pariyantoti dātabbaseso. So balavapāmojjaṃ labhati ‘‘iṇapalibodhato muttomhī’’ti. Somanassaṃ adhigacchati ‘‘jīvikānimittaṃ atthī’’ti.

三者谓以怨钳制、束缚之意。所谓围绕，谓所给予的残余。由此获得强大欢喜，称“由束缚之不觉而得解脱”。获得喜悦，谓“具生存之因”。

§219

219.Visabhāgavedanuppattiyāti dukkhavedanuppattiyā. Dukkhavedanā hi sukhavedanāya kusalavipākasantānassa virodhitāya visabhāgā. Catuiriyāpathaṃ chindantoti catubbidhampi iriyāpathappavattiṃ pacchindanto. Byādhiko hi yathā ṭhānagamanesu asamattho, evaṃ nisajjādīsupi asamattho hoti. Ābādhetīti pīḷeti. Vātādīnaṃ vikāro visamāvatthā byādhīti āha ‘‘taṃsamuṭṭhānena dukkhena dukkhito’’ti. Dukkhavedanāya pana byādhibhāve mūlabyādhinā ābādhiko ādito bādhatīti katvā. Anubandhabyādhinā dukkhito aparāparaṃ sañjātadukkhoti katvā. Gilānoti dhātusaṅkhayena parikkhīṇasarīro. Appamattakaṃ vā balaṃ balamattā. Tadubhayanti pāmojjaṃ, somanassañca. Tattha labhetha pāmojjaṃ ‘‘rogato muttomhī’’ti. Adhigaccheyya somanassaṃ ‘‘atthi me kāye bala’’nti.

异感苦痛之起，谓苦痛感受之生。苦痛感乃与快乐感对立，且为善果相伴而生。断除四恶道者，即断除四种行为趋势。患病者如同无法长时间站立行走，离坐亦然。苦痛谓忧患。风等不调之变则为病也。经言“其被唤起者因苦而苦”，苦痛由属根病起。由连锁病苦而生相续之苦。所谓病者，如因体中元素聚合衰竭而病。轻忽则力疲，对此生起欢喜与喜乐。对此得欢喜曰“病者得解脱”。喜乐得时即言“我体有力”。

§220

220.Sesanti ‘‘tassa hi ‘bandhanā muttomhī’ti āvajjayato tadubhayaṃ hoti. Tena vutta’’nti evamādi. Vuttanayenevāti paṭhamadutiyapadesu vuttanayeneva. Sabbapadesūti avasiṭṭhapadesu tatiyādīsu koṭṭhāsesu.

“终结”意谓当依教导则有解脱为果故。此即所说。如是……故称。第一、第二等句式中亦有类似说法。所谓“诸句”，即余句及其他解脱因缘句。

§221-222

221-222.Na attani adhīnoti na attāyatto. Parādhīnoti parāyatto. Aparādhīnatāya bhujo viya attano kicce esitabboti bhujisso. Savasoti āha ‘‘attano santako’’ti. Anudakatāya kaṃ pānīyaṃ tārenti etthāti kantāroti āha ‘‘nirudakaṃ dīghamagga’’nti.

谓“非执持自己”，非自我抓持。执持他者，则谓执持他人。非执持之故，如臂膀之应有职能。所应成就以臂膀亦当达成。谓此即为“自身伴侣”。由此渡水饮水，即谓“渡过河流之通道”。称其为荆棘路，则谓“漫漫无水之长道”。

§223

223.Tatrāti tasmiṃ dassane. Ayanti idāni vuccamānā sadisatā. Yena iṇādīnaṃ upamābhāvo, kāmacchandādīnañca upameyyabhāvo hoti, so nesaṃ upamopameyyasambandho sadisatāti daṭṭhabbaṃ. Yo yamhi kāmacchandena rajjatīti yo puggalo yamhi kāmarāgassa vatthubhūte puggale kāmacchandavasena ratto hoti. Taṃ vatthuṃ gaṇhātīti taṃ taṇhāvatthuṃ ‘‘mameta’’nti gaṇhāti.

“彼时”，谓彼观察之处。今此称谓为“具相”。以束缚之类无比者，与欲等之类可比较者互为具相，即所谓彼此互相为相。谓何人为被欲所着者？即是被欲所染人。取此作为缘由，则言此为“我所有”之缘由。

Upaddavethāti upaddavaṃ karotha.

『令苦恼』者，即造作苦恼也。

Nakkhattassāti mahassa. Muttoti bandhanato mutto.

『节庆之』者，即盛大节庆之时也。『解脱』者，即从束缚中解脱也。

Vinaye apakataññunāti vinayakkame akusalena. So hi kappiyākappiyaṃ yāthāvato na jānāti. Tenāha ‘‘kismiñcidevā’’tiādi.

『于律中忘恩负义者』者，即于律法行持中不善巧者也。彼人对如法与非如法不能如实了知，故说『无论在何处』等语。

Gacchatipīti thokaṃ thokaṃ gacchatipi. Gacchanto pana tāya eva ussaṅkitaparisaṅkitatāya tattha tattha tiṭṭhatipi. Īdise kantāre gato ‘‘ko jānāti kiṃ bhavissatī’’ti nivattatipi, tasmā gataṭṭhānato agataṭṭhānameva bahutaraṃ hoti. Saddhāya gaṇhituṃ saddheyyaṃ vatthuṃ ‘‘idameva’’nti saddahituṃ na sakkoti. Atthi natthīti ‘‘atthi nu kho, natthi nu kho’’ti. Araññaṃ paviṭṭhassa ādimhi eva sappanaṃ āsappanaṃ. Pari parito, uparūpari vā sappanaṃ parisappanaṃ. Ubhayenapi tattheva paribbhamanaṃ vadati. Tenāha ‘‘apariyogāhana’’nti. Chambhitattanti araññasaññāya uppannaṃ chambhitabhāvaṃ, utrāsanti attho.

『Gacchatipīti』意为片段片段地走。虽行走，但多因出入荒野，心中多生忧虑，常在原地踯躅不进。因缺乏信心，虽见应受信之处却不能信；对此有争辩问答；若初入荒野则梦境多见，梦境往复不断。此二者（梦境与心境）相互影响。《释义》称此为『apariyogāhana』（不专心）之意。『Chambhitattanti』者，是由荒野观感所起之恐惧心也。

§224

224.Tatrāyaṃ sadisatāti etthāpi vuttanayānusārena sadisatā veditabbā. Yadaggena hi kāmacchandādayo iṇādisadisā, tadaggena tesaṃ pahānaṃ āṇaṇyādisadisaṃ abhāvoti katvā. Cha dhammeti asubhanimittassa uggaho, asubhabhāvanānuyogo, indriyesu guttadvāratā, bhojane mattaññutā, kalyāṇamittatā, sappāyakathāti ime cha dhamme. Bhāvetvāti brūhetvā. Mahāsatipaṭṭhāne (dī. ni. 2.372-374) vaṇṇayissāma tatthassa anuppannānuppādanauppannapahānādivibhāvanavasena savisesaṃ pāḷiyā āgatattā. Esa nayo byāpādādippahānakabhāvepi. Paravatthumhīti ārammaṇabhūte parasmiṃ vatthusmiṃ.

224. 此处应依照经传陈说以辨识清净之法。因贪欲等烦恼如身之尘垢，故须断除；断除之法即无尘清净。此处六法，即污秽相之识起、欲对污秽之观想、诸根之门关闭、食量节制、善友相随及精进说法。『Bhāvetvāti』意为应加修习。对此详述于《大念处经》卷二372-374页，其中对无生、无起、生灭、断除诸义兼备详尽阐释。这法理亦适用于断除忿恨等。『Paravatthumhīti』谓此法为于他事彼处亦可作为的切入点和所依法也。

Anatthakaroti attano parassa ca anatthāvaho. Cha dhammeti mettānimittassa uggaho, mettābhāvanānuyogo , kammassakatā, paṭisaṅkhānabahulatā, kalyāṇamittatā, sappāyakathāti ime cha dhamme. Tatthevāti mahāsatipaṭṭhāneyeva (dī. ni. 2.372-374). Cārittasīlaṃ uddissa paññattasikkhāpadaṃ ācārapaṇṇatti.

『Anatthakaroti』指自己他人皆受害无益者。此六法为以慈心为缘起，包括慈心思维、慈心修习、果报业力、如是观念之多、善友相随及善说。此亦与《大念处经》卷二372-374页所说相同。关于品行和戒律，则是有固定规约的学戒与行为准则。

Bandhanāgāraṃ pavesitattā aladdhanakkhattānubhavo puriso ‘‘nakkhattadivase bandhanāgāraṃ pavesito puriso’’ti vutto, nakkhattadivase eva vā tadananubhavanatthaṃ tathā kato. Mahāanatthakaranti diṭṭhadhammikādiatthahāpanamukhena mahato anatthassa kārakaṃ. Cha dhammeti atibhojane nanimittaggāho, iriyāpathasamparivattanatā, ālokasaññāmanasikāro, abbhokāsavāso, kalyāṇamittatā, sappāyakathāti ime cha dhamme.

『束缚牢房』是指人进入牢狱时的境遇。对此有说法称：『于月夜入牢之人』。这里说的月夜正是为了说明当下的经历而作。所谓『大害』，是由断见邪见等根本法的灭除而生的大害之因。所谓『六法』，指的是过度饮食的贪著，身体路径间的回转，光明意识的关注，内外疯病的存在，善友交往，以及亲切善言，这就是所谓六法。

Uddhaccakukkucce mahāanatthakaranti parāyattatāpādanato vuttanayena mahato anatthassa kārakanti. Attho cha dhammeti bahussutatā, paripucchakatā, vinaye pakataññutā, vuḍḍhasevitā, kalyāṇamittatā, sappāyakathāti ime cha dhamme.

所谓『掉举与追悔』，是指由热衷于彼岸苦行之行为产生，乃生大害的根本原因。所谓『六法』，包括广泛听闻教法，勤于追问，掌握戒律之清净，自身久修习，善友相随，以及亲切善言，这便是所谓六法。

Balavāti paccatthikavidhamanasamatthena balena balavā. Sajjāvudhoti sannaddhadhanuādiāvudho. Sūravīrasevakajanavasena saparivāro. Tanti yathāvuttaṃ purisaṃ. Balavantatāya, sajjāvudhatāya, saparivāratāya ca corā dūratova disvā palāyeyyuṃ. Anatthakārikāti sammāpaṭipattiyā vibandhakaraṇato vuttanayena anatthakārikā. Cha dhammeti bahussutatā, paripucchakatā, vinaye pakataññutā, adhimokkhabahulatā, kalyāṇamittatā, sappāyakathāti ime cha dhamme. Yathā bāhusaccādīni uddhaccakukkuccassa pahānāya saṃvattanti, evaṃ vicikicchāya pīti idhāpi bahussutatādayo gahitā. Kalyāṇamittatā sappāyakathā viya pañcannaṃ, tasmā tassa tassa anucchavikasevanatā veditabbā. Sammāpaṭipattiyā appaṭipattinimittatāmukhena vicikicchā micchāpaṭipattimeva paribrūhetīti tassā pahānaṃ duccaritavidhūnanūpāyoti āha ‘‘duccaritakantāraṃ nittharitvā’’tiādi.

所谓『有力』，是指依赖原因的适当力量行事且坚固。所谓『整装武具』，指佩带弓箭等武器。所谓『勇士配众』，则为携带武器的随从。正如所说，盗贼见到有实力整装又有随从的男子，便远远逃遁。所谓『造恶者』，指阻碍正道修行的人。『六法』包括广泛听闻，勤于追问，掌握戒律，执法严格，善友相随，以及亲切善言。这些皆归属于戒律明确等诸法，正如众多经典所说，皆用以断除掉举、追悔等烦恼。因善友和亲切善言犹如五种光辉，因此应察见各人不同之配合修习。由于得当的修行，掉举与追悔作恶之习无从生起。若反之，则是错误修行。故经文云：『断除恶行荒地……』等。

§225

225.Pāmojjaṃ nāma taruṇapīti, sā kathañcipi tuṭṭhāvatthāti āha ‘‘pāmojjaṃ jāyatīti tuṭṭhākāro jāyatī’’ti. Tuṭṭhassāti okkantikabhāvappattāya pītiyā vasena tuṭṭhassa. Attano savipphārikatāya, attasamuṭṭhānapaṇītarūpuppattiyā ca sakalasarīraṃ khobhayamānā pharaṇalakkhaṇā pīti jāyati. Pītisahitaṃ pīti uttarapadalopena, kiṃ pana taṃ ? Mano. Pīti mano etassāti pītimano, tassa pītimanassa. Tayidaṃ atthamattameva dassento ‘‘pītisampayuttacittassā’’ti āha. Kāyoti idha arūpakalāpo adhippeto, na vedanādikkhandhattayamevāti āha ‘‘nāmakāyo passambhatī’’ti, passaddhidvayassa pītivasenettha passambhanaṃ adhippetaṃ. Vigatadarathoti pahīnauddhaccādikilesadaratho. Vuttappakārāya pubbabhāgabhāvanāya vasena cetasikasukhaṃ paṭisaṃvedentoyeva taṃsamuṭṭhānapaṇītarūpaphuṭṭhasarīratāya kāyikampi sukhaṃ vedetīti āha ‘‘kāyikampi cetasikampi sukhaṃ vedayatī’’ti. Imināti ‘‘sukhaṃ paṭisaṃvedetī’’ti evaṃ vuttena. Saṃkilesapakkhato nikkhantattā, paṭhamajjhānapakkhikattā ca nekkhammasukhena. Sukhitassāti sukhino.

225. 『欢喜』，亦即年轻之乐，乃满足的因缘。此处说『欢喜生起』，意指因符合期望而心中生起喜悦。由于自性分离和自身善起，身心俱感安乐而出现欢喜的标志。此欢喜伴随愉悦，最后止息于足底。那么何为欢喜？此欢喜即为心中之喜悦，乃欢喜智心。此意仅指此根本意义，故言『欢喜相应心』。所谓『身』，此处指无形而非感受等五阴，文中称『名身止息』，以此止息与欢喜相合。所谓『除去烦恼』，意指断除掉举等染污。经文以此前修持为基础，感应善法而生身心俱乐，故云『身与心俱生乐受』。『身』即有形体之乐受。此欢喜来自善法终止烦恼，初禅之果。能安住者谓具足欢喜者也。若言分别意义，指次第禅的差别见解。经文又言『从花朵着生，如怀孕者所般』，比喻奉行禅具足身心造作，是因缘广大，是名『作用身』。以离欲出离心中的欢喜乐受为境界，从而成立作用身。因此言『此为作用身』。所谓『依止』，是出于禅之欢喜乐受的恒住，故名。作用身以欢喜乐受而不动。此欢喜乐受能镇静心住，故言『名为止息』。所谓放下烦恼，是除去掉举等染污。由此修行得受，身与心俱生安乐。正为先出欲洒脱的乐受。故云『身心俱感安乐』。

Paṭhamajjhānakathāvaṇṇanā第一禅那论注释

§226

226. ‘‘Cittaṃ samādhiyatī’’ti etena upacāravasenapi appanāvasenapi cittassa samādhānaṃ kathitaṃ. Evaṃ sante ‘‘so vivicceva kāmehī’’tiādikā desanā kimatthiyāti āha ‘‘so vivicceva kāmehi…pe… vutta’’nti. Tattha uparivisesadassanatthanti paṭhamajjhānādiuparivattabbavisesadassanatthaṃ. Na hi upacārasamādhisamadhigamena vinā paṭhamajjhānādiviseso samadhigantuṃ sakkā. Pāmojjuppādādīhi kāraṇaparamparā dutiyajjhānādisamadhigamepi icchitabbāva paṭipadāñāṇadassanavisuddhi viya dutiyamaggādisamadhigameti daṭṭhabbaṃ. Tassa samādhinoti ‘‘sukhino cittaṃ samādhiyatī’’ti evaṃ sādhāraṇavasena vutto yo appanālakkhaṇo, tassa samādhino. Pabhedadassanatthanti dutiyajjhānādivibhāgassa ceva abhiññādivibhāgassa ca pabhedadassanatthaṃ. Karo vuccati pupphasambhavaṃ gabbhāsaye karīyatīti katvā, karato jāto kāyo karajakāyo, tadupasanissayo catusantatirūpasamudāyo. Kāmaṃ nāmakāyopi vivekajena pītisukhena tathāladdhupakāro, ‘‘abhisandetī’’tiādivacanato pana rūpakāyo idhādhippetoti āha ‘‘imaṃ karajakāya’’nti. Abhisandetīti abhisandanaṃ karoti. Taṃ pana jhānamayena pītisukhena karajakāyassa tintabhāvāpādanaṃ, sabbatthakameva lūkhabhāvāpanayananti āha ‘‘temetī’’tiādi, tayidaṃ abhisandanaṃ atthato yathāvuttapītisukhasamuṭṭhānehi paṇītarūpehi kāyassa parippharaṇaṃ daṭṭhabbaṃ. ‘‘Parisandetī’’tiādīsupi eseva nayo. Sabbaṃ etassa atthīti sabbavā, tassa sabbāvato. Avayavāvayavisambandhe avayavini sāmivacananti avayavīvisayo sabba-saddo, tasmā vuttaṃ ‘‘sabbakoṭṭhāsavato’’ti. Aphuṭaṃnāma na hoti yattha yattha kammajarūpaṃ, tattha tattha cittajarūpassa abhibyāpanato. Tenāha ‘‘upādinnakasantatī’’tiādi.

226. 『心摄持』，意指以近行之念或安止之定执持心，称为心之摄持。此后说『于独处时远离欲境』等，是说明何等说法之利益。此为说明初禅等之特别显现，无摄其外境则难得初禅等特别受。由喜乐生称初禅，再下依序缘起至二禅等。此为从教法见解所知道之止定修证路。所谓定者，乃依乐心而得之平静也。不二心之说乃指二禅以上。所谓差别示现，即区分二禅以上不同禅之分部及神通等差别功德。『作』即为孕育之义，比如胚胎在子宫中形成体物称为作身体，由此生成身体，称为作身体，此乃四种连续形体因缘之生起。所谓『欲身』，是指由离欲喜乐为缘境，通过定得之作用身体。所谓障碍即定所缘之内障，障碍即罪结。此定缘乐乃安乐之因，故言『亲近此定』。三禅四禅离欲已尽。『通体住连起』是一切因缘所包摄之义，因此称为『身连起』。由此说『诸感官缘身相互》等。又认为『遍及诸处』，是因身心不断相续缘起。经曰：『是为连起』。

§227

227.Chekoti kusalo. Taṃ panassa kosallaṃ nhāniyacuṇṇānaṃ sannane piṇḍīkaraṇe ca samatthatāvasena veditabbanti āha ‘‘paṭibalo’’tiādi. Kaṃsa-saddo ‘‘mahatiyā kaṃsapātiyā’’tiādīsu suvaṇṇe āgato.

227. 『巧』为善。此处云，至于银矿的开采与冶炼的均匀加工，称为『巧』。『金』为『厚实的金属』，于此用以表示贵重金属。

‘‘Kaṃso upahato yathā’’tiādīsu (dha. pa. 134) kittimalohe, katthaci paṇṇattimatte ‘‘upakaṃso nāma rājāpi mahākaṃsassa atrajo’’tiādi, [jā. aṭṭha. 4.10 ghaṭapaṇḍitajātakavaṇṇanāyaṃ (atthato samānaṃ)] idha pana yattha katthaci loheti āha ‘‘yena kenaci lohena katabhājane’’ti. Snehānugatāti udakasinehena anupavisanavasena gatā upagatā. Snehaparetāti udakasinehena parito gatā samantato phuṭṭhā, tato eva santarabāhirā phuṭṭhā sinehena, etena sabbaso udakena temitabhāvamāha. ‘‘Na ca paggharaṇī’’ti etena tintassapi tassa ghanathaddhabhāvaṃ vadati. Tenāha ‘‘na ca binduṃ bindu’’ntiādi.

关于“如同铜器被击打”之类的说法，在《猎子故事集》第134则金刚经注中，有时因篇幅关系，载有“王名为‘助铜’，是大铜王的次子”等语，内容虽异但义理相同。此处“铜”一词，有时解释为“以某种铜材制成的器皿”。“以水相附”谓用水的润泽凝结不能渗入的状态，“已去过则不复进入”，称为“依水相通”；“水环绕四周接触器物”，是说器物表面能完全被水覆盖。“非匀质坚固”的意涵由此而出。又说“不含滴、水珠”，即彻底无水滴凝聚状态。

Dutiyajjhānakathāvaṇṇanā第二禅那论注释

§229

229. Tāhi tāhi udakasirāhi ubbhijjatīti ubbhidaṃ, ubbhidaṃ udakaṃ etassāti ubbhidodako. Ubbhinnaudakoti nadītīre khatakūpako viya ubbhijjanakaudako. Uggacchanakaudakoti dhārāvasena uṭṭhahanaudako. Kasmā panettha ubbhidodakova rahado gahito, na itaroti āha ‘‘heṭṭhā uggacchanaudakañhī’’tiādi. Dhārānipātapubbuḷakehīti dhārānipātehi udakapubbuḷakehi ca, ‘‘pheṇapaṭalehi cā’’ti vattabbaṃ. Sannisinnamevāti aparikkhobhatāya niccalameva, suppasannamevāti adhippāyo. Sesanti ‘‘abhisandetī’’tiādikaṃ.

第229则讲：“以有水环绕为界”，谓此水具破裂性质。破裂之水即为水破裂成水泡之水。破泡水者，如河滨的速流泡沫之水。上涨激荡的水即为有势涌起的流水。为何此处以谓破泡水反被称大桥取用，非他地所为？故说“下方是升起的流水水”的说法。流动层面上的水泡，及水泡裹着水泡，即所谓“泡沫层”等，详述于“泡层”等名词中。紧密附着即为无缝配合，良好对立则是高兴和适宜环境。其余相关如“附着”等说法亦展现出来。

Tatiyajjhānakathāvaṇṇanā第三禅那论注释

§231

231.Uppalānīti uppalagacchāni. Setarattanīlesūti uppalesu, setuppalarattuppalanīluppalesūti attho. Yaṃ kiñci uppalaṃ uppalameva sāmaññagahaṇato . Satapattanti ettha sata-saddo bahupariyāyo ‘‘satagghī’’tiādīsu viya, tena anekasatapattassapi saṅgaho siddho hoti. Loke pana ‘‘rattaṃ padumaṃ, setaṃ puṇḍarīka’’ntipi vuccati. Yāva aggā, yāva ca mūlā udakena abhisandanādisambhavadassanatthaṃ udakānuggataggahaṇaṃ. Idha uppalādīni viya karajakāyo, udakaṃ viya tatiyajjhānasukhaṃ.

第231则说：“’莲‘即水莲丛生地。‘白宝石池’是指多水莲聚集之处。莲的含义泛指水生莲类。‘百叶莲’一词，音相相似如多种说法‘百脂’等，故可合成聚集集合语。世间所称‘红莲；白莲花’等，为表达莲花之不同。其顶端及根部因受水气滋养，故莲花肉体如同三禅之安乐。

Catutthajjhānakathāvaṇṇanā第四禅那论注释

§233

233. Yasmā ‘‘parisuddhena cetasā’’ti catutthajjhānacittamāha, tañca rāgādiupakkilesāpagamanato nirupakkilesaṃ nimmalaṃ, tasmā āha ‘‘nirupakkilesaṭṭhena parisuddha’’nti. Yasmā pana pārisuddhiyā eva paccayavisesena pavattiviseso pariyodātatā suvaṇṇassa nighaṃsanena pabhassaratā viya, tasmā āha ‘‘pabhassaraṭṭhena pariyodātanti veditabba’’nti. Idanti odātavacanaṃ. Utupharaṇatthanti uṇhautuno pharaṇadassanatthaṃ. Utupharaṇaṃ na hoti savisesanti adhippāyo, tenāha ‘‘taṅkhaṇa…pe… balavaṃ hotī’’ti. Vatthaṃ viya karajakāyoti yogino karajakāyo vatthaṃ viya daṭṭhabbo utupharaṇasadisena catutthajjhānasukhena pharitabbattā. Purisassa sarīraṃ viya catutthajjhānaṃ daṭṭhabbaṃ utupharaṇaṭṭhāniyassa sukhassa nissayabhāvato, tenāha ‘‘tasmā’’tiādi. Ettha ca ‘‘parisuddhena cetasā’’ti ceto gahaṇena jhānasukhaṃ vuttanti daṭṭhabbaṃ, tenāha ‘‘utupharaṇaṃ viya catutthajjhānasukha’’nti. Nanu ca catutthajjhāne sukhameva natthīti? Saccaṃ natthi sātalakkhaṇasantasabhāvattā panettha upekkhā ‘‘sukha’’nti adhippetā. Tena vuttaṃ sammohavinodaniyaṃ ‘‘upekkhā pana santattā, sukhamicceva bhāsitā’’ti. (Vibha. aṭṭha. 232; visuddhi. 2.644; paṭi. ma. 105, mahāni. aṭṭha. 27)

第233则述：“‘清净意’为第四禅心。又因贪嗔等染污品断除而清净，故称‘洁净之稳固’。又说‘因净化之缘，明净如光辉’，故说‘如光明稳固’应明白。此为‘光明’之表达。‘起暖和’意谓生火热之表现。‘无特别暖和’谓主体。由是讲‘其坚实有力’。莲体如衣，应以比喻观照瑜伽士，以此第四禅乐为依托，称‘因此……’。此处清净意即凝摄禅心而得乐，如其所说‘如同第四禅之乐’。第四禅并非无乐，因具五蕴乏常住性，所以安般念称为“乐”。故觉者言“无喜乐而无乐”，此为断惑之乐。(参见《毗婆舍那注》、《净除论》及《主要注释》第105页等文献注)

Na arūpajjhānalābhīti na veditabbo avinābhāvato, tenāha ‘‘na hī’’tiādi. Tattha cuddasahākārehīti kasiṇānulomato, kasiṇapaṭilomato, kasiṇānulomapaṭilomato, jhānānulomato, jhānapaṭilomato, jhānānulomapaṭilomato, jhānukkantikato, kasiṇukkantikato, jhānakasiṇukkantikato, aṅgasaṅkantito, ārammaṇasaṅkantito, aṅgārammaṇasaṅkantito, aṅgavavatthānato , ārammaṇavavatthānatoti imehi cuddasahākārehi. Satipi jhānesu āvajjanādivasībhāve ayaṃ vasībhāvo abhiññānibbattane ekantena icchitabboti dassento āha ‘‘na hi…pe… hotī’’ti. Svāyaṃ nayo arūpasamāpattīhi vinā na ijjhatīti tāyapettha avinābhāvo veditabbo. Yadi evaṃ kasmā pāḷiyaṃ na āruppajjhānāni āgatānīti? Visesato ca rūpāvacaracatutthajjhānapādakattā sabbābhiññānaṃ tadantogadhā katvā tāya desitā, na arūpāvacarajjhānānaṃ idha anupayogato, tenāha ‘‘arūpajjhānāni āharitvā kathetabbānī’’ti.

因无色界禅定之取获，不可分别而不可生灭，故说‘无’等。‘十三伴随特性’指顺行与逆行入，需包括色界及无色界之禅定顺逆各类，以及禅苦、禅行以及诸禅支等十三。依此伴随，现证禅定问答中任欲得入菩萨依缘专意皆应如此，故说‘效率非彼多’，强调无色界禅定自修无依他处不成立。何故巴利释无色禅不来？因缘尽在色界第四禅时收摄诸智慧而成就，因此此处无色禅定未入此用，故称‘应引入无色禅定’。

Vipassanāñāṇakathāvaṇṇanā观智论注释

§234

234.Sesanti ‘‘evaṃ samāhite citte’’tiādīsu vattabbaṃ. Ñeyyaṃ jānātīti ñāṇaṃ, taṃ pana ñeyyaṃ paccakkhaṃ katvā passatīti dassanaṃ, ñāṇameva dassananti ñāṇadassanaṃ. Tayidaṃ ñāṇadassanapadaṃ sāsane aññattha ñāṇavisese nirūḷhaṃ, taṃ sabbaṃ atthuddhāravasena dassento ‘‘ñāṇadassananti maggañāṇampi vuccatī’’tiādimāha. Yasmā vipassanāñāṇaṃ tebhūmakasaṅkhāre aniccādito jānāti, bhaṅgānupassanato paṭṭhāya paccakkhato ca te passati tasmā āha ‘‘idha pana…pe… ñāṇadassananti vutta’’nti.

第234则中说“于此禅定心中”众所当知者为智慧。智慧当具有差别，先见后证，称为观察。智慧即觉见，完整体现智慧与觉见合一。此智慧觉见之语于教法别有明示，以证成智慧觉见与路径智慧之别。因禅定中观无常等三法，现见分明，故说“于此处……智慧觉见”。

Abhinīharatīti vuttanayena aṭṭhaṅgasamannāgate tasmiṃ citte vipassanākkamena jāte vipassanābhimukhaṃ peseti, tenāha ‘‘vipassanā…pe… karotī’’ti. Tadabhimukhabhāvo eva hissa tanninnatādikaratā. Vuttoyeva brahmajāle. Odanakummāsehi upacīyatīti odanakummāsūpacayo. Aniccadhammoti pabhaṅgutāya addhuvasabhāvo. Duggandhavighātatthāyāti sarīre duggandhassa vigamāya. Ucchādanadhammoti ucchādetabbatāsabhāvo. Ucchādanena hi sarīre sedagūthapittasemhādidhātukkhobhagarubhāvaduggandhānaṃ apagamo hoti. Mahāsambāhanaṃ mallādīnaṃ bāhuvaḍḍhanādiatthaṃ hotīti ‘‘khuddakasambāhanenā’’ti vuttaṃ. Parimaddanadhammoti parimadditabbatāsabhāvo. Bhijjati ceva vikirati cāti aniccatāvasena bhijjati ca bhinnañca kiñci payojanaṃ asādhentaṃ vippakiṇṇañca hoti. Rūpīti attano paccayabhūtena utuāhāralakkhaṇena rūpavāti ayamettha attho icchitoti āha ‘‘chahi padehi samudayo kathito’’ti. Saṃsagge hi ayamīkāro. Saṇṭhānasampādanampi tathārūparūpuppādaneneva hotīti ucchādanaparimaddanapadehipi samudayo kathitoti vuttaṃ. Evaṃ navahi yathārahaṃ kāye samudayavayadhammānupassitā dassitā. Nissitañca chaṭṭhavatthunissitattā vipassanāñāṇassa. Paṭibaddhañca tena vinā appavattanato, kāyasaññitānaṃ rūpadhammānaṃ ārammaṇakaraṇato ca.

“Abhinīharatīti”之意乃通过言说指出，具足八正道的心识，于彼心中生起由观智所导引的正观，当向彼正观专注，故云“正观……为之”。此“正观专注”的状态，乃其正确放下的表现。此释出自《梵网》经文。“Odanakummāsehi upacīyatīti”意为“寄予于‘湿热之痛’”，此为湿润病痛寄生之义。无常法（aniccadhammoti）意指破坏与不稳定之性质。Duggandhavighātatthāyāti为消除身体臭秽之义。Ucchādanadhammoti意味着必须去除遮盖之相。盖经由去除如脓血、痰涎、湿热、屎尿等因而身上恶臭得以去除。大规模挤压诸如婴儿手臂增长所造成肿胀，即所谓“小规模挤压”者也。Parimaddanadhammoti为被紧压之义。湿润病痛因无常性而湿润肿胀，会破裂并变为无用且远离原处。色法（rūpīti）指自身依赖于天气与饮食特征之色身，此此义故谓“色法”。云“六处有缘生起”即为此解。于合、“集合”等处形成“色”，亦即色法生成。故以此说明身体中生起与消灭无常法理之演体现象。此乃第六支正观依止之所观。若无此，便无法如实转动正观之识，即不能触及对身色感知的专注。

§235

235. Suṭṭhu bhāti obhāsatīti subho, pabhāsampattiyāpi maṇino bhaddatāti āha ‘‘subhoti sundaro’’ti. Kuruvindajāti ādijātivisesopi maṇino ākaraparisuddhimūlako evāti āha ‘‘parisuddhākarasamuṭṭhito’’ti dosanīharaṇavasena parikammanipphattīti āha ‘‘suṭṭhu kataparikammo apanītapāsāṇasakkharo’’ti. Chaviyā saṇhabhāvenassa acchatā, na saṅghātassāti āha ‘‘acchoti tanucchavī’’ti, tenāha ‘‘vippasanno’’ti. Dhovanavedhanādīhīti catūsu pāsāṇesu dhovanena ceva kāḷakādiapaharaṇatthāya suttena āvunanatthāya ca vijjhanena. Tāpasaṇhakaraṇādīnaṃ saṅgaho ādi-saddena. Vaṇṇasampattinti suttassa vaṇṇasampattiṃ. Maṇi viya karajakāyo paccavekkhitabbato. Āvutasuttaṃ viya vipassanāñāṇaṃ anupavisitvā ṭhitattā. Cakkhumā puriso viya vipassanālābhī bhikkhu sammadeva dassanato. Tadārammaṇānanti rūpadhammārammaṇānaṃ. Phassapañcamakacittacetasikaggahaṇena gahitadhammāpi vipassanācittuppādapariyāpannā evāti veditabbaṃ. Evañhi tesaṃ vipassanāñāṇagatikattā ‘‘āvutasuttaṃ viya vipassanāñāṇa’’nti vacanaṃ avirodhitaṃ hoti. Kiṃ panete ñāṇassa āvi bhavanti, udāhu puggalassāti? Ñāṇassa. Tassa pana āvibhāvattā puggalassa āvibhūtā nāma honti. Ñāṇassāti ca paccavekkhaṇāñāṇassa.

235条目：谓“suṭṭhu bhāti obhāsatīti”为美善且光明之义，谓如宝石之明亮美好，故称“美好者”。Kuruvindajāti指禽类之始属种，于此特指宝石因净白而显美而为“清净光辉生起”。因去除污垢及不良之功效，应说“善良动作带来石质”。凭叶片的轻微协调而显轻薄无比，称之“清露明净”，故称为“透明且清净”。以洗涤之力如同除去黑色污染，依戒经章也如此论说。如火修之集合名为“集结”，即先声集结。色彩美完善称色彩完善。相似宝石之光彩动摇容貌维持察察分明。经文中谓“沉淀后之正见智未入”，犹如明智开示之比库正确观照。在对应对象见解及缘缘相续中，凭五根与五尘聚集其中。以触觉为识及心之辅助因缘，承载彼正观心生起，说明正观心之生起其义。由此推知这些为正观智的顺进变化。此亦无异议。关于此智的显现，何者为其体？乃指个体。个体由此显现才成表现。此乃分析观智含义。

Maggañāṇassa anantaraṃ, tasmā lokiyābhiññānaṃ parato chaṭṭhābhiññāya purato vattabbaṃ vipassanāñāṇaṃ. Evaṃ santepīti yadipāyaṃ ñāṇānupubbī, evaṃ santepi. Etassa antarāvāro natthīti pañcasu lokiyābhiññāsu kathitāsu ākaṅkheyyasuttādīsu (ma. ni. 1.65) viya chaṭṭhābhiññā kathetabbāti etassa anabhiññālakkhaṇassa vipassanāñāṇassa tāsaṃ antarāvāro na hoti. Tasmā tattha avasarābhāvato idheva rūpāvacaracatutthajjhānānantarameva dassitaṃ vipassanāñāṇaṃ. Yasmā cāti ca-saddo samuccayattho, tena na kevalaṃ tadeva, atha kho idampi kāraṇaṃ vipassanāñāṇassa idheva dassaneti imamatthaṃ dīpeti. Dibbena cakkhunā bheravampi rūpaṃ passatoti ettha ‘‘iddhividhañāṇena bheravaṃ rūpaṃ nimminitvā cakkhunā passato’’tipi vattabbaṃ, evampi abhiññālābhino apariññātavatthukassa bhayaṃ santāso uppajjati. Uccāvālikavāsi mahānāgattherassa viya. Pāṭiyekkaṃ sandiṭṭhikaṃ sāmaññaphalaṃ. Tenāha bhagavā –

对道果知见得后，随之观照之识为正观智（vipassanāñāṇa）。于世间知见之对境事物之观察之后，必以此第六识为前导。若此如此，正如经文等教导，此第六识非具足神通者不可得知。因于此无暇，正观智出现于第四禅的出现时段内。由如此言及，可知不仅仅纯属于某一阶段，且此亦是正观智之显现缘起。以神眼观察，则有时猎取令其恐怖之物；类似描述如大长老以神通眼观法。于此地，尚有未知之怖惧与忧愁升起，如同身如乌鸦的长老。所谓唯一、亲证之出世果，即为此。世尊曾言：“凡于五蕴生灭处，能正念观照，得无上欢喜，知不死之法。”

‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;

“凡至处，能正念观照五蕴之生起与灭止；得生喜悦欢欣，知晓不死法。”（摘自法句经374）

Labhatī pītipāmojjaṃ, amataṃ taṃ vijānata’’ntiādi. (dha. pa. 374);

『获得喜悦与欢乐，知此者得不死』等语。（法句第374偈）

Manomayiddhiñāṇakathāvaṇṇanā意所成神变智论注释

§236-7

236-7.Manena nibbattitanti abhiññāmanena nibbattitaṃ. Hatthapādādi aṅgehi ca kapparajaṇṇuādi paccaṅgehi ca. Saṇṭhānavasenāti kamaladalādisadisasaṇṭhānamattavasena, na rūpābhighātārahabhūtappasādiindriyavasena. Sabbākārehīti vaṇṇasaṇṭhānaavayavavisesādisabbākārehi. Tena iddhimatā. Sadisabhāvadassanatthamevāti saṇṭhānatopi vaṇṇatopi avayavavisesatopi sadisabhāvadassanatthameva. Sajātiyaṃ ṭhito, na nāgiddhiyā aññajātirūpo.

236-7节“Manena nibbattitanti”为由心而生之解。例子如手足等肢体及角膜之关联。所谓“结合”，指如莲叶等之生长聚集状态，而非众多色彩剥落之害。谈及整体结构之五色元素与部件之别，依此规则成就如意之形态。赋此意境在描绘同类相似之表象。此结合于观法中，既观察整体也分析颜色与构件，均为观察同类之境界。该结合呈现为同类象，并非依附异类形态。

Iddhividhañāṇādikakathāvaṇṇanā神变智等之义疏

§239

239.Suparikammakatamattikādayoviya iddhividhañāṇaṃ vikubbanakiriyāya nissayabhāvato.

239. 关于超自然能力的知识，其根基是建立于有缺陷的行为作业之上。

§241

241.Sukhanti akicchena, akasirenāti attho.

241. 『他们轻松地且不费力地感到快乐』，这是其意。

§243

243. Mando uttānaseyyakadārakopi ‘‘daharo’’ti vuccatīti tato visesanatthaṃ ‘‘yuvā’’ti vuttaṃ. Yuvāpi koci anicchanako amaṇḍanajātiko hotīti tato visesanatthaṃ ‘‘maṇḍanakajātiko’’tiādi vuttaṃ, tenāha ‘‘yuvāpīti’’ādi. Kāḷatilappamāṇā bindavo kāḷatilakāni kāḷā vā kammāsā, tilappamāṇā bindavo tilakāni. Vaṅgaṃ nāma viyaṅgaṃ. Yobbanapīḷakādayo mukhadūsipīḷakā. Mukhagato doso mukhadoso, lakkhaṇavacanañcetaṃ mukhe adosassāpi pākaṭabhāvassa adhippetattā. Yathā vā mukhe doso, evaṃ mukhe adosopi mukhadoso saralopena. Mukhadoso ca mukhadoso ca mukhadosoti ekasesanayenapettha attho daṭṭhabbo. Evañhi ‘‘paresaṃ soḷasavidhaṃ cittaṃ pākaṭaṃ hotī’’ti vacanaṃ samatthitaṃ hoti.

243. 荒谬地，将傻瓜或者仰卧不起的孩子称为『年轻人』，这是出于特别的含义，因此『年轻』一词得以使用。就年轻人而言，有些人是不耐烦且出生畸形的，因此进一步用『畸形出生者』等词加以说明，由此成了『年轻即是如此』的说法。至于『黑斑』的量度，比如说『点』，则『黑斑』乃是指黑点或黑色的斑痕，『黑』指斑点的颜色或特性。『斑』如同某种斜纹。青春期的痤疮等是口腔内不洁的痘疮。口中毛病即口中缺陷，带有标志性语言，口中缺陷即使在口中明显的内涵上也指其占主导地位。就如口中有疾病一样，口中缺陷也被视为口中的疾病。口中疾病即口中疾病，即以特定词汇表达时应当明了这一义理。如此，『他人心有十六种明显之心态显现』的说法才得以成立。

§245

245.Pubbenivāsañāṇūpamāyanti pubbenivāsañāṇassa dassitaupamāyaṃ. Taṃ divasaṃ katakiriyā nāma pākatikasattassapi yebhuyyena pākaṭā hotīti dassanatthaṃ taṃdivasa-ggahaṇaṃ kataṃ. Taṃdivasagatagāmattaya-ggahaṇeneva mahābhinīhārehi aññesampi pubbenivāsañāṇalābhīnaṃ tīsu bhavesu katakiriyā yebhuyyena pākaṭā hotīti dīpitanti daṭṭhabbaṃ.

245. 『前世记忆知识的比喻』是为了显现前世记忆而作的比喻。所谓『此日所做的活动』是显示某些特定日子行为显著的事例。由此可见，持之以恒地广泛地修持前世记忆知识者，其行为举止在这三世中明显可见，这是必然之理，应当洞察明了。

§247

247.Aparāparaṃ sañcaranteti taṃtaṃkiccavasena ito cito ca sañcarante. Yathāvuttapāsādoviya bhikkhuno karajakāyo daṭṭhabbo tattha patiṭṭhitassa daṭṭhabbadassanasiddhito. Cakkhumato hi dibbacakkhusamadhigamo. Yathāha ‘‘maṃsacakkhussa uppādo, maggo dibbassa cakkhuno’’ti (itivu. 61). Cakkhumā puriso viya ayameva dibbacakkhuṃ patvā ṭhito bhikkhu daṭṭhabbassa dassanato. Gehaṃ pavisantā viya etaṃ attabhāvagehaṃ okkamantā, upapajjantāti attho. Gehā nikkhamantā viya etasmā attabhāvagehato pakkantā, cavantāti attho. Evaṃ vā ettha attho daṭṭhabbo. Aparāparaṃ sañcaraṇakasattāti pana punappunaṃ saṃsāre paribbhamantā sattā. ‘‘Tattha tattha nibbattasattā’’ti pana iminā tasmiṃ bhave jātasaṃvaddhe satte vadati. Nanu cāyaṃ dibbacakkhuñāṇakathā, ettha kasmā ‘‘tīsu bhavesū’’ti catuvokārabhavassāpi saṅgaho katoti āha ‘‘idañcā’’tiādi. Tattha idanti ‘‘tīsu bhavesu nibbattasattāna’’nti idaṃ vacanaṃ. Desanāsukhatthamevāti kevalaṃ desanāsukhatthaṃ, na catuvokārabhave nibbattasattānaṃ dibbacakkhuno āvibhāvasabbhāvato. Na hi ‘‘ṭhapetvā arūpabhava’’nti vā ‘‘dvīsu bhavesū’’ti vā vuccamāne desanā sukhāvabodhā ca hotīti.

247. 彼此往返游走，指的是有如串联工作一般从这里到那里、从那里到这里的来往。譬如在寺院里的比库，要观察其工作施行之形态，必须知见此处存在的实际行动与现象之确认。天眼的获得，是诸天眼之显现。如经云：『肉眼出现之际，通往天眼之道显现』。有了天眼之者，犹如获得真天眼的比库，其所观察之处应如同进入自我所在之居所，亦即进入自身之境界，乃是意谓从其自身现象的居所而来，进入到其理应出现的他处离开，是曰出世间游行。那么在此应当了知其义。所谓反复游行之生命意谓生死轮回中众生来回辗转。『此处此时出现众生』是对这一生起轮回生存之众生的称谓。这样看来，此为天眼所知的知识讲解，何以说为三世中呢？其实此处所说的是生死三生间的众生，虽有四生之说，此处因讲易明故，以三生作为归纳，并非限定说只在二界或无色界出现，其讲解意旨在于方便义，并非实有。

Āsavakkhayañāṇakathāvaṇṇanā漏尽智之义疏

§248

248.Vipassanāpādakanti vipassanāya padaṭṭhānabhūtaṃ. Vipassanā ca tividhā vipassakapuggalabhedena. Mahābodhisattānañhi paccekabodhisattānañca vipassanā cintāmayañāṇasaṃvaddhitā sayambhuñāṇabhūtā, itaresaṃ sutamayañāṇasaṃvaddhitā paropadesasambhūtā nāma. Sā ‘‘ṭhapetvā nevasaññānāsaññāyatanaṃ avasesarūpārūpajjhānānaṃ aññatarato vuṭṭhāyā’’tiādinā anekadhā, arūpamukhavasena catudhātuvavatthāne vuttānaṃ tesaṃ tesaṃ dhātupariggahamukhānañca aññataramukhavasena anekadhā ca visuddhimagge nānānayato vibhāvitā. Mahābodhisattānaṃ pana catuvīsatikoṭisatasahassamukhena pabhedagamanato nānānayaṃ sabbaññutañāṇasannissayassa ariyamaggañāṇassa adhiṭṭhānabhūtaṃ pubbabhāgañāṇagabbhaṃ gaṇhāpentaṃ pariṇataṃ gacchantaṃ paramagambhīraṃ saṇhasukhumataraṃ anaññasādhāraṇaṃ vipassanāñāṇaṃ hoti, yaṃ aṭṭhakathāsu ‘‘mahāvajirañāṇa’’nti vuccati. Yassa ca pavattivibhāgena catuvīsatikoṭisatasahassappabhedassa pādakabhāvena samāpajjiyamānā catuvīsatikoṭisatasahassasaṅkhyā devasikaṃ satthu vaḷañjanakasamāpattiyo vuccanti, svāyaṃ buddhānaṃ vipassanācāro paramatthamañjusāyaṃ visuddhimaggasaṃvaṇṇanāyaṃ (visuddhi. ṭī. 1.216) uddesato dassito. Atthikehi tato gahetabbo, idha pana sāvakānaṃ vipassanā adhippetā.

248. 『观修的起因』意指依止于『观』此一修习之根本。观修根据存在三种不同的观修人之差别。大菩萨和辟支佛菩萨的观修是以思惟为内涵的知识增长，乃由自性智增长；对他人而言，则是经闻受教而增长智法的观修。此中论述『立定而未随心识转变的无意识无识定境』等多种说法，主要是指无色界四大元素的涵摄，亦多次在《清净道论》中以各种方面分解解释。大菩萨则有二十亿四千万种脸面，分别引导以各种见解，所有知识均以圣道智根基为依归，涵摄前境界知识之胎，逐渐完善，往至极深微妙且无与伦比的极致观智，此智在注疏中称为『大金刚智』。依据其运行分派的二十亿四千万种之展现，被称作诸天圣师的成就。此亦用于说明佛陀自证大论中有关观修的至上圆满之法。就义理而言，此处着重显说弟子习观之义。

Āsavānaṃ khayañāṇāyāti āsavānaṃ khepanato samucchindanato āsavakkhayo, ariyamaggo, tattha ñāṇaṃ āsavānaṃ khayañāṇaṃ, tadatthaṃ tenāha ‘‘āsavānaṃ khayañāṇanibbattanatthāyā’’ti. Āsavā ettha khīyantīti āsavānaṃ khayo nibbānaṃ. Khepeti pāpadhammeti khayo, maggo. So pana pāpakkhayo āsavakkhayena vinā natthīti ‘‘khaye ñāṇa’’nti ettha khayaggahaṇena āsavakkhayo vuttoti āha ‘‘khaye ñāṇa’’ntiādi. Samitapāpo samaṇoti katvā āsavānaṃ khīṇattā samaṇo nāma hotīti āha ‘‘āsavānaṃ khayā samaṇo hotīti ettha phala’’nti. Āsavavaḍḍhiyā saṅkhāre vaḍḍhento visaṅkhārato suvidūravidūroti ‘‘ārā so āsavakkhayā’’ti ettha āsavakkhayapadaṃ visaṅkhārādhivacananti āha ‘‘āsavakkhayāti ettha nibbānaṃ vutta’’nti. Bhaṅgoti āsavānaṃ khaṇanirodho ‘‘āsavānaṃ khayo’’ti vuttoti yojanā.

“余垢断知”者，为从余垢摧破与断绝而得之余垢灭除，谓圣道。彼中“知”是余垢断知，为此故云「余垢断知之趣也」。余垢于此意谓消灭，即余垢灭为涅槃。摧破谓恶法之断灭，即灭除之道。然因若无余垢灭，则恶灭不可得，故谓“灭知”，此中以灭集体之说说明余垢灭除。谓馴染恶如同圆熟修行者，余垢已净，故称余垢灭时已成馴熟之修行者，此谓“余垢断除之修行者果也”。余垢增长者，为行烦恼增，增而不灭者则愚痴极深。谓“彼即是由余垢灭”。此处余垢灭者，是指涅槃，用破坏名词来称谓余垢灭除。余垢断乃余垢瞬间熄灭，名为“余垢灭”，此即”余垢断灭”之体。

‘‘Idaṃ dukkha’’nti dukkhassa ariyasaccassa tadā bhikkhuno paccakkhato gahitabhāvadassanaṃ. ‘‘Ettakaṃ dukkha’’nti tassa paricchijjaggahitabhāvadassanaṃ. ‘‘Na ito bhiyyo’’ti tassa anavasesetvā gahitabhāvadassanaṃ. Tenāha ‘‘sabbampi dukkhasacca’’ntiādi. Sarasalakkhaṇapaṭivedhenāti sabhāvasaṅkhātassa lakkhaṇassa asammohato paṭivijjhanena, asammohapaṭivedhoti ca. Yathā tasmiṃ ñāṇe pavatte pacchā dukkhasaccassa sarūpādiparicchede sammoho na hoti, tathā pavatti, tenāha ‘‘yathābhūtaṃ pajānātī’’ti. Dukkhaṃ samudeti etasmāti dukkhasamudayo, taṇhāti āha ‘‘tassa cā’’tiādi. Yaṃ ṭhānaṃ patvāti yaṃ nibbānaṃ maggassa ārammaṇapaccayaṭṭhena kāraṇabhūtaṃ āgamma, ‘‘patvā’’ti ca tadubhayavato puggalassa patti tadubhayassa patti viyāti katvā vuttaṃ. Patvāti vā pāpuṇanahetu. Appavattīti appavattinimittaṃ, te vā nappavattanti etthāti appavatti, nibbānaṃ. Tassāti dukkhanirodhassa. Sampāpakanti sacchikaraṇavasena sammadeva pāpakaṃ.

「此即苦」者，指圣谛中苦谛，彼时比库对苦谛生起直观实际之见。曰「如此苦」者，谓亦包含由彼断灭苦谛所具之意义。曰「不复更有」者，谓除此前之苦义，余无增后之苦义。故有「一切皆苦谛」说。所谓明了实相标志者，谓对一切现象之本性了知，非迷惑知见，谓无惑明了。譬如于此断灭苦谛之后，无生苦相等差别，遂无迷惑，故有「依正谛知」之名。苦生者，从苦生起，名为苦集，渴爱者乃苦集缘起之根本，故言「故有之」。谓触缘生苦处，即依缘起道理，或着生苦断灭之功者，谓著是结论。又谓此「着」字，为缘之玄义，谓彼人成就二边之断灭义，于彼二边地方具足功用，有此说明。依缘得成即获得。谓此即灭尽之义，为断灭之果。恶者谓谓恶法，实证时恶法当断不可复。

Kilesavasenāti āsavasaṅkhātakilesavasena. Yasmā āsavānaṃ dukkhasaccapariyāyo tappariyāpannattā, sesasaccānañca taṃsamudayādipariyāyo atthi, tasmā vuttaṃ ‘‘pariyāyato’’ti. Dassento saccānīti yojanā. Āsavānaṃyeva cettha gahaṇaṃ ‘‘āsavānaṃ khayañāṇāyā’’ti āraddhattā. Tathā hi ‘‘kāmāsavāpi cittaṃ vimuccatī’’tiādinā (dī. ni. 1.248; ma. ni. 1.433; ma. ni. 3.19) āsavavimuttisīseneva sabbakilesavimutti vuttā. ‘‘Idaṃ dukkhanti yathābhūtaṃ pajanātī’’tiādinā missakamaggo idha kathitoti ‘‘saha vipassanāya koṭippattaṃ maggaṃ kathesī’’ti vuttaṃ. ‘‘Jānato passato’’ti iminā pariññāsacchikiriyābhāvanābhisamayā vuttā. ‘‘Vimuccatī’’ti iminā pahānābhisamayo vuttoti āha ‘‘iminā maggakkhaṇaṃ dassetī’’ti. ‘‘Jānato passato’’ti vā hetuniddesoyaṃ. Jānanahetu dassanahetu kāmāsavāpi cittaṃ vimuccatīti yojanā. Dhammānañhi samānakālikānampi paccayappaccayuppannatā sahajātakoṭiyā labbhatīti. Bhavāsavaggahaṇena cettha bhavarāgassa viya bhavadiṭṭhiyāpi samavarodhoti diṭṭhāsavassāpi saṅgaho daṭṭhabbo. Khīṇā jātītiādīhi padehi. Tassāti paccavekkhaṇāñāṇassa. Bhūminti pavattiṭṭhānaṃ.

所谓从烦恼缘起，即由余垢构成烦恼之缘。余垢赖苦谛说明，谓苦谛说至断灭关系，亦包含余垢终结与余垢余烬关系。由此故称为「变化者」。谓谓能现诸真理，故称。此处谓余垢断知起始，故云「复习余垢断知」。如经典所云「欲余垢亦令心解脱」等，意指余垢解脱为诸烦恼解脱之根本。谓由「此苦实知」等正见，理路前行，故谓此为胜道。谓成就此见者有正明慧，故言「明了观察」。谓「解脱」者即舍弃烦恼时机。故有「以此示现道果」说。「见法等法即同时因缘俱生」，此为理路法则。谓由余垢业力依止同理，或如生死渴爱等烦恼，亦能遏止执着于有生死见等烦恼。谓斩断诸业余垢，透视无余，成就涅槃。所谓灭者，即为观察复习所得。谓地者即道理现起立场。

Yenādhippāyena ‘‘katamā panassā’’tiādinā codanā katā, taṃ vivaranto ‘‘na tāvassā’’tiādimāha . Tattha na tāvassa atītā jāti khīṇā maggabhāvanāyāti adhippāyo. Tattha kāraṇamāha ‘‘pubbeva khīṇattā’’ti. Na anāgatā assa jāti khīṇāti yojanā. Na anāgatāti ca anāgatabhāvasāmaññaṃ gahetvā lesena codeti, tenāha ‘‘anāgate vāyāmābhāvato’’ti. Anāgataviseso panettha adhippeto, tassa ca khepane vāyāmopi labbhateva, tenāha ‘‘yā pana maggassā’’tiādi. Ekacatupañcavokārabhavesūti bhavattayaggahaṇaṃ vuttanayena anavasesato jātiyā khīṇabhāvadassanatthaṃ. Tanti yathāvuttaṃ jātiṃ. Soti khīṇāsavo bhikkhu.

凡依教导诸问“何为此苦”，详答曰“非如此多”之类，与理合尘。谓谓非此多，即去除过去生死，并达成灭尽成立道理。谓原因曰“先已得灭”。谓谓非未来生死已断，谓断非未来的只取其整体，以余烬微尘为方便，故云“不生之者”。谓谓未来断灭者，因断灭尚未发生故问未来。谓未来特指断灭之现行，未来断灭伴断恶意起。谓谓生死五蕴为最终断故，以无问断灭表示未来断灭。称彼为“余垢灭除者”比库也。

Brahmacariyavāso nāma ukkaṭṭhaniddesena maggabrahmacariyassa nibbattanaṃ evāti āha ‘‘parivuttha’’nti. Sammādiṭṭhiyā catūsu saccesu pariññādikiccasādhanavasena pavattamānāya sammāsaṅkappādīnampi dukkhasacce pariññābhisamayānuguṇā pavatti, itarasaccesu ca nesaṃ pahānābhisamayādipavatti pākaṭā eva, tena vuttaṃ ‘‘catūsu saccesu catūhi maggehi pariññāpahānasacchikiriyābhāvanāvasenā’’ti. Dukkhanirodhamaggesu pariññāsacchikiriyābhāvanā yāvadeva samudayappahānatthāyāti āha ‘‘tena tena maggena pahātabbakilesā pahīnā’’ti. Itthattāyāti ime pakārā itthaṃ, tabbhāvo itthattaṃ, tadatthanti vuttaṃ hoti. Te pana pakārā ariyamaggabyāpārabhūtā pariññādayo idhādhippetāti āha ‘‘evaṃ soḷasakiccabhāvāyā’’ti. Te hi maggaṃ paccavekkhato maggānubhāvena pākaṭā hutvā upaṭṭhahanti, pariññādīsu ca pahānameva padhānaṃ tadatthattā itaresanti āha ‘‘kilesakkhayabhāvāya vā’’ti. Pahīnakilesapaccavekkhaṇavasena vā evaṃ vuttaṃ. Dutiyavikappe itthattāyāti nissakke sampadānavacananti āha ‘‘itthabhāvato’’ti. Aparanti anāgataṃ. Ime pana carimakattabhāvasaṅkhātā pañcakkhandhā pariññātā tiṭṭhanti, etena tesaṃ appatiṭṭhataṃ dasseti. Apariññāmūlikā hi patiṭṭhā. Yathāha ‘‘kabaḷīkāre ce bhikkhave āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷha’’ntiādi. (Saṃ. ni. 2.64; kathā. 296; mahāni. 7) tenevāha ‘‘chinnamūlakā rukkhā viyā’’tiādi.

所谓梵行生活，系意谓由大锐利标志出生诸善法道果，此谓成就道梵行。谓善法等四圣谛，因正确见解以及修学之用功而生起，阿含已显。谓由此四谛以正见得生正思维修学，养成辩道之所必备，且修行中于他谛虽暂时放下，在断邪见等时则依正见力，故有成就舍弃。谓由观察苦灭谛，依道而断灭贪欲烦恼，故言“由彼道而令烦恼皆断”。谓该式即所谓之实相，如此俱足，根本皆具，云“如此广大”。谓彼为圣道所具之六成就。谓观察体验修习到完善者，依涅槃现前，见举止皆稳固，彼不能随转。谓谓尚未成就者烦恼炽盛，如入盛热火焰中，破坏根基也。

§249

249.Pabbatamatthaketi pabbatasikhare. Tañhi yebhuyyena saṅkhittaṃ saṅkucitaṃ hotīti pāḷiyaṃ ‘‘pabbatasaṅkhepe’’ti vuttaṃ. Pabbatapariyāpanno vā padeso pabbatasaṅkhepo. Anāviloti akālusiyo, sā cassa anāvilatā kaddamābhāvena hotīti āha ‘‘nikkaddamo’’ti. Sippiyoti suttiyo. Sambukāti saṅkhalikā. Ṭhitāsupi nisinnāsupi gāvīsu. Vijjamānāsūti labbhamānāsu, itarā ṭhitāpi nisinnāpi ‘‘carantī’’ti vuccanti sahacaraṇanayena. Tiṭṭhantameva, na pana kadācipi carantaṃ. Dvayanti sippisambukaṃ, macchagumbanti idaṃ ubhayaṃ. Tiṭṭhantanti vuttaṃ carantaṃ pīti adhippāyo. ‘‘Itarañca dvaya’’nti ca yathāvuttameva sippisambukādidvayaṃ vadati. Tañhi caratīti. Kiṃ vā imāya sahacariyāya, yathālābhaggahaṇaṃ panettha daṭṭhabbaṃ. Sakkharakathalassa hi vasena tiṭṭhantanti. Sippisambukassa macchagumbassa ca vasena tiṭṭhantampi carantaṃ pīti yojanā kātabbā.

山中之顶峰处谓，诸峰聚集中小之处名曰“山芯集处”。藏语中谓“山在隘处”，谓山势聚合。意谓紧缩隐狭之地。谓山周围之地，即名为山芯集处。谓“不淫”指法不为非净，谓守护清净之意。谓器具谓众多，或为群山中之角。谓“蹄相具牛羊”，含指有静立与坐卧之群。谓“正行者”，意谓常行者，不曾间断。谓“复有二者”，意指山峰群中之两端者。谓“同行者”，意谓山峰并踵重叠，常存。谓此二者之长短状况，显现为“同居”名。谓“缘争论”，依协顺与对立之意解释山峰色彩与位相。

Tesaṃ dasannaṃ ñāṇānaṃ. Tatthāti tasmiṃ ārammaṇavibhāge, tesu vā ñāṇesu. Bhūmibhedato, kālabhedato, santānabhedato cāti sattavidhārammaṇaṃ vipassanāñāṇaṃ. ‘‘Rūpāyatanamattamevā’’ti idaṃ tassa ñāṇassa abhinimmiyamāne manomaye kāye rūpāyatanamevārabbha pavattanato vuttaṃ, na tattha gandhāyataṃ ādīnaṃ abhāvato. Na hi rūpakalāpo gandhāyataṃ ādirahito atthi. Parinipphannameva nimmitarūpaṃ, tenāha ‘‘parittapaccuppannabahiddhārammaṇa’’nti. Āsavakkhayañāṇaṃ nibbānārammaṇameva samānaṃ parittattikavasena appamāṇārammaṇaṃ, ajjhattattikavasena bahiddhārammaṇaṃ, atītattikavasena navattabbārammaṇañca hotīti āha ‘‘appamāṇabahiddhānavattabbārammaṇa’’nti. Kūṭo viya kūṭāgārassa bhagavato desanāya arahattaṃ uttamaṅgabhūtanti āha ‘‘arahattanikūṭenā’’ti. Desanaṃ niṭṭhāpesīti titthakaramataharavibhāviniṃ nānāvidhakuhanalapanādimicchājīvaviddhaṃsiniṃ tividhasīlālaṅkataṃ paramasallekhapaṭipattidīpaniṃ jhānābhiññādiuttarimanussadhammavibhūsitaṃ cuddasavidhamahāsāmaññaphalapaṭimaṇḍitaṃ anaññasādhāraṇaṃ desanaṃ niṭṭhāpesi.

关于那十种的智慧释义。此中谓于此根本事物分类中，诸智慧依其所缘不同，因缘时分不同，因其连续不断而异，分为七种根本事物的观照智慧。所谓『色界仅由色根所始』，意指此智慧借由由心所造的色身发起时，仅由色根开始流转言说，而非由香根等他根起始。色之言谈绝无由香等根起始之事。涅槃涅灭之境为所依之相，故称为『护卫缘起、现前之外境』。断染智慧等同涅槃境界，如其护限非量之境界为内境，非内之境为外境，非今之境为未来可成之境，故称『非量之外境可成之境』。譬如屋脊，谓世尊所说阿拉汉果为顶峰之果，称为『以阿拉汉顶峰作屋脊』。佛之开示终结，是为了破除外道众生及其错乱、谤毁生计三者，具有三种戒律标记、极其细致之修行方法与禅定神通等超越俗人法的灿烂显示，是偈颂所说的十三种大圣果光环，且为无与伦比之法开示而圆满终结。

Ajātasattuupāsakattapaṭivedanākathāvaṇṇanā未生怨近事男身份表白之义疏

§250

250.Ādimajjhapariyosānanti ādiñca majjhañca pariyosānañca. Sakkaccaṃ sagāravaṃ. Āraddhaṃ dhammasaṅgāhakehi.

250、始中终止，即始、中与终止三者。谨慎庄重，由发起法聚集者们发起。

Abhikkantā vigatāti atthoti āha ‘‘khaye dissatī’’ti. Tathā hi ‘‘nikkhanto paṭhamo yāmo’’ti upari vuttaṃ. Abhikkantataroti ativiya kantataro manoramo, tādiso ca sundaro bhaddako nāma hotīti āha ‘‘sundare dissatī’’ti. Koti devanāgayakkhagandhabbādīsu ko katamo. Meti mama. Pādānīti pāde. Iddhiyāti imāya evarūpāya deviddhiyā. Yasasāti iminā edisena parivārena, parijanena ca. Jalanti vijjotamāno. Abhikkantenāti ativiya kantena kamanīyena abhirūpena. Vaṇṇenāti chavivaṇṇena sarīravaṇṇanibhāya . Sabbā obhāsayaṃ disāti dasapi disā pabhāsento cando viya, sūriyo viya ca ekobhāsaṃ ekālokaṃ karontoti gāthāya attho. Abhirūpeti uḷārarūpe sampannarūpe.

破灭依赖意谓消失显现，义云『消灭可见』。上文所说『初禅为第一努力』即是如此。最亲近者谓极亲密、极悦目，是称名为优美。谁是天界诸天、非人、鬼神、香花、异香中的哪一个？其义为我。足部，谓足。神通，意指这种双重神通。辉光，乃凭此辉光圈与家眷守护。闪亮显示，最明亮者。亲近意谓极为亲近、悦目之貌。色彩意即覆色光泽身色。凡一切照耀显示者谓十方诸世界，光明增盛如月、如日，显一光、现一光，作一明灯，此由偈义。亲切貌即拥有高贵之貌。

‘‘Coro coro, sappo sappo’’tiādīsu bhaye āmeḍitaṃ, ‘‘vijjha vijjha, pahara paharā’’tiādīsu kodhe, ‘‘sādhu sādhūtiādīsu (ma. ni. 1.327; saṃ. ni. 2.127; 3.35; 5.1005) pasaṃsāyaṃ, ‘‘gaccha gaccha, lunāhi lunāhī’’tiādīsu turite, ‘‘āgaccha āgacchā’’tiādīsu kotūhale, ‘‘buddho buddhoti cintento’’tiādīsu (bu. vaṃ. 44) acchare, ‘‘abhikkamathāyasmanto abhikkamathāyasmanto’’tiādīsu (dī. ni. 3.20; a. ni. 9.11) hāse, ‘‘kahaṃ ekaputtaka kahaṃ ekaputtakā’’tiādīsu (saṃ. ni. 2.63) soke, ‘‘aho sukhaṃ aho sukha’’ntiādīsu (udā. 20; dī. ni. 3.305; cūḷava. 332) pasāde. Ca-saddo avuttasamuccayattho, tena garahāasammānādīnaṃ saṅgaho daṭṭhabbo. Tattha ‘‘pāpo pāpo’’tiādīsu garahāyaṃ, ‘‘abhirūpaka abhirūpakā’’tiādīsu asammāne daṭṭhabbaṃ.

诸如『盗贼盗贼』的语言，因恐惧而哀号，『击打击打』语言表现之怒，称为善言，『去去，迅速去』表现急迫，『来来』表现好奇，『佛陀佛陀』默念表示思惟，『极为勤奋的尊者』欢笑，『哪里独子哪里独子』悲伤，『啊快乐啊快乐』安慰。四声合而成总汇之义，当以此见辱骂、赞叹等语的集结。于苦毒语如『恶恶』者视为辱骂，于美称如『优美的、具美的』者视为敬称。

Nayidaṃ āmeḍitavasena dvikkhattuṃ vuttaṃ, atha kho atthadvayavasenāti dassento ‘‘atha vā’’tiādimāha ‘‘abhikkanta’’nti vacanaṃ apekkhitvā napuṃsakaliṅgavasena vuttaṃ. Taṃ pana bhagavato vacanaṃ dhammassa desanāti katvā tathā vuttaṃ. Atthamattadassanaṃ vā etaṃ, tasmā atthavasenettha liṅgavibhattipariṇāmo veditabbo. Dutiyapadepi eseva nayo. Dosanāsanatoti rāgādikilesavidhamanato. Guṇādhigamanatoti sīlādiguṇānaṃ sampādanato. Ye guṇe desanā adhigameti, tesu padhānabhūtā dassetabbāti te padhānabhūte tāva dassetuṃ ‘‘saddhājananato paññājananato’’ti vuttaṃ. Saddhāpamukhā hi lokiyā guṇā paññāpamukhā lokuttarā. Sīlādiatthasampattiyā sātthato. Sabhāvaniruttisampattiyā sabyañjanato. Suviññeyyasaddapayogatāya uttānapadato. Saṇhasukhumabhāvena dubbiññeyyatthatāya gambhīratthato. Siniddhamudumadhurasaddapayogatāya kaṇṇasukhato. Vipulavisuddhapemanīyatthatāya hadayaṅgamato. Mānātimānavidhamanena anattukkaṃsanato. Thambhasārambhanimmaddanena aparavambhanato. Hitādhippāyappavattiyā, paresaṃ rāgapariḷāhādivūpagamanena ca karuṇāsītalato. Kilesandhakāravidhamanena paññāvadātato. Karavīkarutamañjutāya āpātharamaṇīyato. Pubbāparāviruddhasuvisuddhatāya vimaddakkhamato. Āpātharamaṇīyatāya eva suyyamānasukhato. Vimaddakkhamatāya, hitajjhāsayappavattitāya ca vīmaṃsiyamānahitato. Evamādīhīti ādi-saddena saṃsāracakkanivattanato saddhammacakkappavattanato, micchāvādaviddhaṃsanato sammāvādapatiṭṭhāpanato, akusalamūlasamuddharaṇato kusalamūlasaṃropanato, apāyadvārapidhānato saggamaggadvāravivaraṇato, pariyuṭṭhānavūpasamanato anusayasamugghāṭanatoti evamādīnaṃ saṅgaho daṭṭhabbo.

非由此哀号判为双重，乃解说义之双方亦如是，故说『或然』等语。『亲近』语依视觉而非男性符号而说。此世尊语即为法之说明，故说如是。或可视为义之显现，故此语义应观其性别差别变化。第二词亦同理。毁灭污秽意指由贪嗔痴等烦恼所染污；得功德意指由戒等功德具足。宣说谛理者须显主要者，故二者中当显主要为信智。信为俗世功德，慧为出世功德。戒等心法具足则有利益，闻智具备则充分殊胜。发音祥和易闻，坚实精细而深义，恰当词句难得知、略显甜美悦耳、广泛纯净生起慈悲、斩断烦恼施予智慧，展现妙美与芬芳，波澜壮阔又不骤扬，适应于心、于不具能者、于初心、忏悔转向和利益他人，与除烦恼相依，是微妙难逢、令人安心之妙法。由此种种标记，应明此诸法乃为正法开示，轮回停止，错误断灭，正语立基，断恶由善根始，断地狱自由天道并明白等因缘，及破除此等执着念，使烦恼灭尽。

Adhomukhaṭṭhapitanti kenaci adhomukhaṃ ṭhapitaṃ. Heṭṭhāmukhajātanti sabhāveneva heṭṭhāmukhaṃ jātaṃ. Ugghāṭeyyāti vivaṭaṃ kareyya. Hatthe gahetvā ‘‘puratthābhimukho, uttarābhimukho vā gacchā’’tiādīni avatvā hatthe gahetvā nissandehaṃ katvā. ‘‘Esa maggo, evaṃ gacchā’’ti dasseyya. Kāḷapakkhacātuddasīti kāḷapakkhe cātuddasī. Nikkujjitaṃ ādheyyassa anādhārabhūtaṃ bhājanaṃ ādhārabhāvāpādanavasena ukkujjeyya. Aññāṇassa abhimukhattā heṭṭhāmukhajātatāya saddhammavimukhaṃ adhomukhaṭṭhapitatāya asaddhamme patitanti evaṃ padadvayaṃ yathārahaṃ yojetabbaṃ, na yathāsaṅkhyaṃ. Kāmaṃ kāmacchandādayo paṭicchādakā nīvaraṇabhāvato, micchādiṭṭhi pana savisesaṃ paṭicchādikā satte micchābhinivesanavasenāti āha ‘‘micchādiṭṭhigahanapaṭicchanna’’nti. Tenāha bhagavā ‘‘micchādiṭṭhiparamāhaṃ bhikkhave vajjaṃ vadāmī’’ti. Sabbo apāyagāmimaggo kummaggo kucchito maggoti katvā. Sammādiṭṭhiādīnaṃ ujupaṭipakkhatāya micchādiṭṭhiādayo aṭṭha micchattadhammā micchāmaggā. Teneva hi tadubhayapaṭipakkhataṃ sandhāya ‘‘saggamokkhamaggaṃ āvikarontenā’’ti vuttaṃ. Sappiādisannissayo padīpo na tathā ujjalo, yathā telasannissayoti telapajjota-ggahaṇaṃ. Etehi pariyāyehīti etehi nikkujjitukkujjanapaṭicchannavivaraṇādiupamopamitabbappakārehi, etehi vā yathāvuttehi nānāvidhakuhanalapanādimicchājīvavividhamanādivibhāvanapariyāyehi. Tenāha ‘‘anekapariyāyena dhammo pakāsito’’ti.

所谓向下立置者，即向下而置。所谓底面出者，乃指集会处所在地之底面。所谓开释者，作开阖。手持而说『向东或向北行』等语，手持之后实无疑义。『此乃大道，如是行』等语为示现。四旬黑月，谓黑月当月十四日。经断除杂染、无根之食，依止于根本而生起。有他心面向他心故生，他因正法流转之缘而向邪法倾覆，为不正法所摧，是此二语理应正确相合，而非错乱。欲界欲贪等因遮蔽于心者，邪见等尤其遮蔽诸烦恼多者，故称『遮蔽于邪见深缘』。佛言『于邪见恶中罪恶最大』。诸恶行途径为邪途、恶路、不善道。正见等八义，是八善道。又知二法冲突而取一法正，谓『以正法圆转净化解脱道』。依于顺利缘起之火把明亮，不如油灯之光亮。彼诸火光者，于诸见谬论等作多样解说。故称『以多重解说法彰显』。

Pasannakāranti pasannehi kātabbaṃ sakkāraṃ. Saraṇanti paṭisaraṇaṃ, tenāha ‘‘parāyaṇa’’nti. Parāyaṇabhāvo ca anatthanisedhanena, atthasampaṭipādanena ca hotīti āha ‘‘aghassa tātā, hitassa ca vidhātā’’ti. Aghassāti dukkhatoti vadanti, pāpatoti pana attho yutto, nissakke cetaṃ sāmivacanaṃ. Ettha ca nāyaṃ gamu-saddo nī-saddādayo viya dvikammako, tasmā yathā ‘‘ajaṃ gāmaṃ netī’’ti vuccati, evaṃ ‘‘bhagavantaṃ saraṇaṃ gacchāmī’’ti vattuṃ na sakkā, ‘‘saraṇanti gacchāmī’’ti pana vattabbaṃ. Iti-saddo cettha luttaniddiṭṭho. Tassa cāyamattho. Gamanañca tadadhippāyena bhajanaṃ jānanaṃ vāti dassento ‘‘iminā adhippāyenā’’tiādimāha. Tattha ‘‘bhajāmī’’tiādīsu purimassa purimassa pacchimaṃ pacchimaṃ atthavacanaṃ, bhajanaṃ vā saraṇādhippāyena upasaṅkamanaṃ, sevanaṃ santikāvacaratā, payirupāsanaṃ vattapaṭivattakaraṇena upaṭṭhānanti evaṃ sabbathāpi anaññasaraṇataṃyeva dīpeti. ‘‘Gacchāmī’’ti padassa bujjhāmīti ayamattho kathaṃ labbhatīti āha ‘‘yesañhī’’tiādi.

『令净信者欢喜之行』者，即净信者应当给予的礼敬也。『归依』者，即依止也，故说『究竟处』。而『究竟处』之义，由遮止有害与施予利益两者而成，故说『苦之救护者，亦利益之安排者』也。『苦』者，有说即苦恼之义，然『罪恶』之义更为合适，此处为离格之主有格用法。又此处『行』字不像『引导』等词为双宾动词，故如同说『牵羊往村』，则不能说『我归依世尊』，而应说『我往归依处』。此处『伊底』字为省略格所指示。其义如下：前往，即以彼意趣而亲近、了知，由此显示『以此意趣』等语。其中，于『亲近』等语中，前者之后者依次为义释：亲近者即以归依意趣而趋近，奉事者即在其近处游行，恭敬者即以作应作行持而侍奉，如是以一切方式唯显示『不依他为归依』之义。至于『行』字如何得『了知』之义，故说『具有此者』等语。

‘‘Adhigatamagge sacchikatanirodhe’’ti padadvayenāpi phalaṭṭhā eva dassitā, na maggaṭṭhāti te dassento ‘‘yathānusiṭṭhaṃ paṭipajjamāne cā’’tiādimāha. Nanu ca kalyāṇaputhujjanopi ‘‘yathānusiṭṭhaṃ paṭipajjatī’’ti vuccatīti? Kiñcāpi vuccati, nippariyāyena pana maggaṭṭhā eva tathā vattabbā, na itaro niyāmokkamanābhāvato. Tathā hi te eva vuttā ‘‘apāyesu apatamāne dhāretī’’ti. Sammattaniyāmokkamanena hi apāyavinimuttasambhavo . Akkhāyatīti ettha iti-saddo ādiattho, pakārattho vā, tena ‘‘yāvatā bhikkhave dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggaṃ akkhāyatī’’ti (itivu. 90; a. ni. 4.34) suttapadaṃ saṅgaṇhāti, ‘‘vitthāro’’ti vā iminā. Ettha ca ariyamaggo niyyānikatāya, nibbānaṃ tassa tadatthasiddhihetutāyāti ubhayameva nippariyāyena ‘‘dhammo’’ti vutto. Nibbānañhi ārammaṇapaccayabhūtaṃ labhitvā ariyamaggassa tadatthasiddhi. Tathāpi yasmā ariyaphalānaṃ ‘‘tāya saddhāya avūpasantāyā’’tiādi vacanato maggena samucchinnānaṃ kilesānaṃ paṭipassaddhippahānakiccatāya, niyyānānuguṇatāya, niyyānapariyosānatāya ca, pariyattidhammassa pana ‘‘niyyānadhammassa samadhigamanahetutāyā’’ti iminā pariyāyena vuttanayena dhammabhāvo labbhati eva. Svāyamattho pāṭhārūḷho evāti dassento ‘‘na kevala’’ntiādimāha.

以『已证悟之道、已现证之灭』两词所显示者唯是住果者，非住道者，为显示此，故说『以及修习如教导者』等语。然则，善凡夫亦可称『依教修习』否？虽可如此称说，然就究竟意义而言，唯住道者方应如此称说，而非其余者，因彼等尚未进入决定性正道。故彼等唯被说为『持守使其不堕恶趣者』，盖由进入正决定道，方有离脱恶趣之可能也。『被宣说』者，此处『伊底』字为起首义或种类义，由此摄取『诸比库，无论有为法或无为法，离贪被宣说为其中最上』之经文，或以『详说』之义摄之。此处，圣道因其具有出离性，涅槃因其为成就彼目的之因，两者就究竟意义皆被称为『法』。盖涅槃作为所缘增上，圣道方能成就其目的。然而，因圣果据『以彼信尚未平息』等语，对于由道所断除之烦恼具有止息断除之功能、具有随顺出离之性、具有出离究竟之性；而对于教法，则以『因其为证得出离法之因』此一方式，依上述所说之道理，亦得成为法之义。此义正是原文所载，为显示此，故说『非唯……』等语。

‘‘Kāmarāgo bhavarāgo’’ti evamādi bhedo sabbopi rāgo virajjati etenāti rāgavirāgoti maggo kathito. Ejāsaṅkhātāya taṇhāya, antonijjhānalakkhaṇassa sokassa ca taduppattiyaṃ sabbaso parikkhīṇattā anejaṃ asokanti phalaṃ kathitaṃ. Appaṭikūlanti avirodhadīpanato kenaci aviruddhaṃ, iṭṭhaṃ paṇītanti vā attho. Paguṇarūpena pavattitattā, pakaṭṭhaguṇavibhāvanato vā paguṇaṃ. Yathāha ‘‘vihiṃsasaññī paguṇaṃ na bhāsiṃ, dhammaṃ paṇītaṃ manujesu brahme’’ti. (Ma. ni. 1.283; ma. ni. 2.339; mahāva. 9) sabbadhammakkhandhā kathitāti yojanā.

『欲贪、有贪』等——如此区分，一切贪皆因此而离，故称『离贪』，即是道。所谓『无颠动、无忧』乃是果——因为被称为颠动的渴爱，以及以内燃为相的忧，其生起已被完全断尽之故。『无违逆』乃显示无障碍，意即不与任何人相违，或谓可意、殊妙之义。『善妙』——因以顺适之相而运行，或因彰显卓越之德。如所说：『我不以伤害之想，向梵天人宣说殊妙之法。』（《中部》1.283；《中部》2.339；《大品》9）如是连结：一切法蕴皆已宣说。

Diṭṭhisīlasaṅghātenāti ‘‘yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharatī’’ti (dī. ni. 3.324; ma. ni. 4.92; 3.54) evaṃ vuttāya diṭṭhiyā, ‘‘yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni , tathārūpehi sīlehi sīlasāmaññagato viharatī’’ti (dī. ni. 3.323; ma. ni. 1.492; 3.54; a. ni. 6.11; pari. 274) evaṃ vuttānaṃ sīlānañca saṃhatabhāvena, diṭṭhisīlasāmaññenāti attho. Saṃhatoti ghaṭito, sametoti attho. Ariyapuggalā hi yattha katthaci dūre ṭhitāpi attano guṇasāmaggiyā saṃhatā eva . Aṭṭha ca puggaladhammadasā teti te purisayugavasena cattāropi puggalavasena aṭṭheva ariyadhammassa paccakkhadassāvitāya dhammadasā. Tīṇi vatthūni ‘‘saraṇa’’nti gamanena, tikkhattuṃ gamanena ca tīṇi saraṇagamanāni. Paṭivedesīti attano hadayagataṃ vācāya pavedesi.

『见、戒之和合』——所谓『见』，即如所说：「此见乃圣洁的、能出离的，能引导奉行者正确地灭尽苦，住于与如此之见见同分」；所谓『戒』，即如所说：「诸戒无缺、无穿、无杂、无污，是自由的、智者所赞叹的、不被执取的、导向定的，住于与如此之戒戒同分」——以此两者结合之状态，即见与戒之同分义。『结合』谓聚合，意即齐一。圣者们无论住于何处，即便相距遥远，亦因自身功德之圆满而彼此结合。『八人』——以男女双数计为四双，以个别人数计则恰为八人，因亲见圣法而称为见法者。『三归依』——以心前往『皈依』，并以三度前往，故为三皈依。『告知』——将自心所证之事以语言宣说。

Saraṇagamanakathāvaṇṇanā归依之义疏

Saraṇagamanassa visayappabhedaphalasaṃkilesabhedānaṃ viya kattu ca vibhāvanā tattha kosallāya hotīti ‘‘saraṇagamanesu kosallatthaṃ saraṇaṃ…pe… veditabbo’’ti vuttaṃ tena vinā saraṇagamanasseva asambhavato. Kasmā panettha vodānaṃ na gahitaṃ, nanu vodānavibhāvanāpi tattha kosallāvahāti? Saccametaṃ, taṃ pana saṃkilesaggahaṇeneva atthato dīpitaṃ hotīti na gahitaṃ. Yāni hi nesaṃ saṃkilesakāraṇāni aññāṇādīni, tesaṃ sabbena sabbaṃ anuppannānaṃ anuppādanena, uppannānañca pahānena vodānaṃ hotīti. Hiṃsatthassa sara-saddassa vasenetaṃ padaṃ daṭṭhabbanti ‘‘hiṃsatīti saraṇa’’nti vatvā taṃ pana hiṃsanaṃ kesaṃ kathaṃ kassa vāti codanaṃ sodhento ‘‘saraṇagatāna’’ntiādimāha. Tattha bhayanti vaṭṭabhayaṃ. Santāsanti cittutrāsaṃ teneva cetasikadukkhassa gahitattā. Dukkhanti kāyikadukkhaṃ. Duggatiparikilesanti duggatipariyāpannaṃ sabbampi dukkhaṃ, tayidaṃ sabbaṃ parato phalakathāyaṃ āvibhavissati. Etanti ‘‘saraṇa’’nti padaṃ.

论及归依行中不同标的及结果上烦恼之分别，文中比喻并分析其技巧（kosallā）以利理解，谓“不理解即无法归依”。文义强调归依正确与否取决于对纷扰烦恼业因之把握。如“不善之根由”即为无明等障碍，故若不除烦恼则不能真正归依。此处“hiṃsatthassa sara-saddassa”指出“saraṇa”一词有为保护而设，如“hiṃsanaṃ kesaṃ kathaṃ kassa”即问伤害甚么、于谁等。此为依止之内心所畏怖之集，如“bhayaṃ”是由生死轮回苦所生，体现“dukkha”。由此古师论说“saraṇa”即意含庇护离苦之义。

Evaṃ avisesato saraṇa-saddassa atthaṃ dassetvā idāni visesato dassetuṃ ‘‘atha vā’’tiādi vuttaṃ. Hite pavattanenāti ‘‘sampannasīlā bhikkhave viharathā’’tiādinā (ma. ni. 1.64, 69) atthe niyojanena. Ahitā ca nivattanenāti. ‘‘Pāṇātipātassa kho pāpako vipāko, pāpakaṃ abhisamparāya’’ntiādinā ādīnavadassanādimukhena anatthato nivattanena. Bhayaṃ hiṃsatīti hitāhitesu appavattipavattihetukaṃ byasanaṃ appavattikaraṇena vināseti. Bhavakantārā uttāraṇena maggasaṅkhāto dhammo, itaro assāsadānena sattānaṃ bhayaṃ hiṃsatīti yojanā. Kārānanti dānavasena pūjāvasena ca upanītānaṃ sakkārānaṃ. Vipulaphalapaṭilābhakaraṇena sattānaṃ bhayaṃ hiṃsatīti yojanā, anuttaradakkhiṇeyyabhāvatoti adhippāyo. Imināpi pariyāyenāti imināpi vibhajitvā vuttena kāraṇena.

如此就共通义显示了『皈依』一词的含义之后，现在为了分别显示其特殊义，故说『又或……』等。『以引导于利益』——如「比库们，当具戒而住」等，以引导于义利。『以令远离损害』——如「杀生之果报乃是恶的，其来世亦是恶的」等，以显示过患等方式令远离损害。『消除怖畏』——以令不生起因利益与损害之未现行、现行所导致的灾厄，从而令其灭除。连结如下：称为道之法，以渡越存有荒野而消除有情之怖畏；另一者（即僧团），以给予安慰而消除有情之怖畏。『礼敬』——以布施和供养方式所奉献的恭敬。连结如下：以令获得广大果报而消除有情之怖畏，其意趣即是无上福田之义。『以此方式』——以此分别宣说之理由。

‘‘Sammāsambuddho bhagavā, svākkhāto dhammo, suppaṭipanno saṅgho’’ti evaṃ pavatto tattha ratanattaye pasādo tappasādo, tadeva ratanattayaṃ garu etassāti taggaru tabbhāvo taggarutā, tappasādo ca taggarutā ca tappasādataggarutā, tāhi tappasādataggarutāhi. Vidhūtadiṭṭhivicikicchāsammohaassaddhiyāditāya vihatakileso. Tadeva ratanattayaṃ parāyaṇaṃ parāgati tāṇaṃ leṇanti evaṃ pavattiyā tapparāyaṇatākārappavatto cittuppādo saraṇagamanaṃ saraṇaṃ gacchati etenāti. Taṃsamaṅgīti tena yathāvuttacittuppādena samannāgato. Evaṃ upetīti bhajati sevati payirupāsati, evaṃ vā jānāti bujjhatīti evamattho veditabbo. Ettha ca pasāda-ggahaṇena lokiyasaraṇagamanamāha. Tañhi pasādappadhānaṃ. Garutāgahaṇena lokuttaraṃ. Ariyā hi ratanattayaṃ guṇābhiññatāya pāsāṇacchattaṃ viya garuṃ katvā passanti. Tasmā tappasādena vikkhambhanavasena vigatakileso, taggarutāya samucchedavasenāti yojetabbaṃ agāravakaraṇahetūnaṃ samucchindanato. Tapparāyaṇatā panettha taggatikatāti tāya catubbidhampi vakkhamānaṃ saraṇagamanaṃ gahitanti daṭṭhabbaṃ. Avisesena vā pasādagarutā jotitāti pasādaggahaṇena aveccappasādassa itarassa ca gahaṇaṃ, tathā garutāgahaṇenāti ubhayenāpi ubhayaṃ saraṇagamanaṃ yojetabbaṃ.

「正自觉者世尊、善说法、善行僧」——如此宣说时，关于三宝，自信心与敬重心是根本。所谓自信心，即是尊重之心；尊重之心便是自信；自信与尊重相互依存构成自信尊重之心，以此自信尊重之心为根基。此心断除邪见、疑惑、无明与不信，远离烦恼。此即三宝的究竟归依，坚定不移，如箭离弦，如刀断绳，借此坚定之依止心，生起皈依之念，行入皈依之门。故称为「方正相续之心具足者」。由此而生信奉、皈依、亲近奉事、精进护持，渐次通达此义。这里以「信心的获得」比喻俗世皈依的门径，以「尊重心的取得」比喻出世间的归依。圣者对三宝的品质洞悉，视其似坚石盖顶般的庄严敬重。故此，尊重心显现为断除烦恼的动力，自信心表现为割断妨碍敬重的根因。皈依的究竟是此心的坚固不动，由此四个方面显现皈依之门，须亲近护持证实。通俗地讲，「信心」与「尊重」是皈依的两翼，二者须同修，才能成就皈依之道。

Maggakkhaṇe ijjhatīti yojanā. ‘‘Nibbānārammaṇaṃ hutvā’’ti etena atthato catusaccādhigamo eva lokuttarasaraṇagamananti dasseti. Tattha hi nibbānadhammo sacchikiriyābhisamayavasena, maggadhammo bhāvanābhisamayavasena paṭivijjhiyamānoyeva saraṇagamanatthaṃ sādheti. Buddhaguṇā pana sāvakagocarabhūtā pariññābhisamayavasena, tathā ariyasaṅghaguṇā, tenāha ‘‘kiccato sakalepi ratanattaye ijjhatī’’ti. Ijjhantañca saheva ijjhati, na lokiyaṃ viya patipāṭiyā asammohapaṭivedhena paṭividdhattāti adhippāyo. Ye pana vadanti ‘‘na saraṇagamanaṃ nibbānārammaṇaṃ hutvā pavattati. Maggassa adhigatattā pana adhigatameva hoti ekaccānaṃ tevijjādīnaṃ lokiyavijjādayo viyā’’ti, tesaṃ lokiyameva saraṇagamanaṃ siyā, na lokuttaraṃ, tañca ayuttaṃ duvidhassāpi icchitabbattā.

于修道之时，称「志愿」，意指坚决求道之意。又说『成就涅槃之境』，此言表明四谛之真实证得，即是出世间的皈依。涅槃法因真如实现，以证悟四圣谛之成就为皈依法门之实有。佛与弟子所证德行，乃是超越世俗所观察所得的圆满智慧，犹圣者之慧见所知。又说修行三宝者于各宝心怀志愿，谓是正业，远离妄想之智见正觉。如是证得者，非世俗观法可及，已得出世间证量。那些说「皈依并非成就涅槃，而只是世间证量」者，其皈依法义乃属世间之皈依，非出世间皈依。故此二义，皆当辨明分清。

Tanti lokiyaṃ saraṇagamanaṃ. Saddhāpaṭilābho ‘‘sammāsambuddho bhagavā’’tiādinā. Saddhāmūlikāti yathāvuttasaddhāpubbaṅgamā sammādiṭṭhiti buddhasubuddhataṃ, dhammasudhammataṃ, saṅghasuppaṭipattiñca lokiyāvabodhavaseneva sammā ñāyena dassanato. ‘‘Saddhāmūlikā sammādiṭṭhī’’ti etena saddhūpanissayā yathāvuttalakkhaṇā paññā lokiyasaraṇagamananti dasseti, tenāha ‘‘diṭṭhijukammanti vuccatī’’ti. Diṭṭhi eva attano paccayehi uju karīyatīti katvā diṭṭhi vā uju karīyati etenāti diṭṭhijukammaṃ, tathā pavatto cittuppādo. Evañca katvā ‘‘tapparāyaṇatākārappavatto cittuppādo’’ti idaṃ vacanaṃ samatthitaṃ hoti. Saddhāpubbaṅgamasammādiṭṭhiggahaṇaṃ pana cittuppādassa tappadhānatāyāti daṭṭhabbaṃ. ‘‘Saddhāpaṭilābho’’ti iminā mātādīhi ussāhitadārakādīnaṃ viya ñāṇavippayuttaṃ saraṇagamanaṃ dasseti, ‘‘sammādiṭṭhī’’ti iminā ñāṇasampayuttaṃ saraṇagamanaṃ. Tayidaṃ lokiyaṃ saraṇagamanaṃ. Attā sanniyyātīyati appīyati pariccajīyati etenāti attasanniyyātanaṃ, yathāvuttaṃ diṭṭhijukammaṃ. Taṃ ratanattayaṃ parāyaṇaṃ paṭisaraṇaṃ etassāti tapparāyaṇo, puggalo, cittuppādo vā. Tassa bhāvo tapparāyaṇatā, yathāvuttaṃ diṭṭhijukammameva. ‘‘Saraṇa’’nti adhippāyena sissabhāvaṃ antevāsikabhāvaṃ upagacchati etenāti sissabhāvūpagamanaṃ. Saraṇagamanādhippāyeneva paṇipatati etenāti paṇipāto. Sabbattha yathāvuttadiṭṭhijukammavaseneva attho veditabbo.

世俗的皈依是从信心开始。称「正自觉世尊」等言，乃见到了依信、正见、佛之觉悟、法之确正、及僧团善行，可于世间中证达此义，故信心生起。所谓信心乃修习正见前导，端正持有正知正见，以致知悉佛法与僧团真理，此即世俗皈依。以信心为依赖之先导，信心能够带来对三宝的世俗认知，谓之信心是世俗皈依之基础。以此修心产生皈依念，即为心影之生起。正见之稳妥如耕犁之直行，故将此心影称为方正相续。信行先导以正见为根基，称之为皈依生起之信心根本。然则皈依自觉乃三宝皈依的最终意义，扎根于心中。曰「皈依」，意指投身学习者、居士之亲近，乃皈依伦常之至意。皈依心于修道中亲近、礼敬三宝，如法恒顺之至，无失正智。此为世俗中的皈依。末了皈依持有世俗之信心尊重与出世间以智慧慧解的至正敬重，是二者相续。世俗皈依以信心尊重为纲，出世间则以智解尊重为纲，兼而修之，以达正等涅槃。

Attapariccajananti saṃsāradukkhanittharaṇatthaṃ attano attabhāvassa pariccajanaṃ. Eseva nayo sesesupi. Buddhādīnaṃ yevāti avadhāraṇaṃ attasanniyyātanādīsupi tattha tattha vattabbaṃ. Evañhi tadaññanivattanaṃ kataṃ hoti.

所谓自我放下，乃为超脱轮回之苦，断除自我执著。此理为要义，诸佛所弘教法论述正是自我放弃的重要。由此修饰心意，减除我执烦恼，助于乐达涅槃。

Evaṃ attasanniyyātanādīni ekena pakārena dassetvā idāni aparehipi pakārehi dassetuṃ ‘‘apicā’’tiādi āraddhaṃ, tena pariyāyantarehipi attasanniyyātanādi katameva hoti atthassa abhinnattāti dasseti. Āḷavakādīnanti ādi-saddena sātāgirahemavatādīnaṃ saṅgaho daṭṭhabbo. Nanu cete āḷavakādayo maggeneva āgatasaraṇagamanā, kathaṃ tesaṃ tapparāyaṇatāsaraṇagamanaṃ vuttanti? Maggenāgatasaraṇagamanehipi. ‘‘So ahaṃ vicarissāmi…pe… sudhammataṃ’’ (saṃ. ni. 1.246; su. ni. 194) ‘‘te mayaṃ vicarissāma , gāmā gāmaṃ nagā nagaṃ…pe… sudhammata’’nti, (su. ni. 182) tehi tapparāyaṇatākārassa paveditattā tathā vuttaṃ.

对自我放弃等义，今已通过一种解说呈现，今后尚将以他种方法示说。诸如「母族等」标示的是典籍中对阿拉维城诸家族的简约集合。如此解释仍是皈依归入道理之内。又如「修道者发誓调查正法」等语，现已于多处文献显现，表明其为修道中坚定自知之意，属于坚定的皈依生之作用之一。

So panesa ñāti…pe… vasenāti ettha ñātivasena, bhayavasena, ācariyavasena, dakkhiṇeyyavasenāti paccekaṃ yojetabbaṃ. Tattha ñātivasenāti ñātibhāvavasena. Evaṃ sesesupi. Dakkhiṇeyyapaṇipātenāti dakkhiṇeyyatāhetukena paṇipātena. Itarehīti ñātibhāvādivasappavattehi tīhi paṇipātehi. ‘‘Itarehī’’tiādinā saṅkhepato vuttamatthaṃ vitthārato dassetuṃ ‘‘tasmā’’tiādi vuttaṃ. Vandatīti paṇipātassa lakkhaṇavacanaṃ. Evarūpanti diṭṭhadhammikaṃ sandhāya vadati. Samparāyikañhi niyyānikaṃ vā anusāsaniṃ paccāsisanto dakkhiṇeyyapaṇipātameva karotīti adhippāyo.

这里所称「亲属」涵盖诸亲族、敬畏境界、师长及供养之尊敬等多层含义，乃依情况区分。谓以亲属心、敬重心、奉师心三者皈依生起之三个侧面为基础。所谓「供养礼拜」即以礼拜之行为表示尊敬态度。如此对语境加以说明，谓其从俗世到出世间信心的转变，修礼供养遵守传统规范，达成真心皈依的过程。

Saraṇagamanappabhedoti saraṇagamanavibhāgo.

舍入的区别者，谓舍入的分类。

Ariyamaggo eva lokuttaraṃ saraṇagamananti ‘‘cattāri sāmaññaphalāni vipākaphala’’nti vuttaṃ. Sabbadukkhakkhayoti sakalassa vaṭṭadukkhassa anuppādanirodho. Etanti ‘‘cattāri ariyasaccāni, sammappaññāya passatī’’ti evaṃ vuttaṃ ariyasaccassa dassanaṃ.

圣道正是世间出世的舍入；谓“有四种出家果，名为果报之果”。谓“诸苦的消灭”即无始以来一切轮回之苦之无生无灭。如此谓“四圣谛，具足正慧而见的”。这是如法显示圣谛的说法。

Niccādito anupagamanādivasenāti ‘‘nicca’’nti aggahaṇādivasena. Aṭṭhānanti hetupaṭikkhepo. Anavakāsoti paccayapaṭikkhepo. Ubhayenāpi kāraṇameva paṭikkhipati. Yanti yena kāraṇena. Diṭṭhisampannoti maggadiṭṭhiyā samannāgato sotāpanno. Kañci saṅkhāranti catubhūmakesu saṅkhatasaṅkhāresu ekasaṅkhārampi. Niccato upagaccheyyāti ‘‘nicco’’ti gaṇheyya. ‘‘Sukhato upagaccheyyā’’ti. ‘‘Ekantasukhī attā hoti arogo paraṃ maraṇā’’ti (dī. ni. 1.76) evaṃ attadiṭṭhivasena sukhato gāhaṃ sandhāyetaṃ vuttaṃ . Diṭṭhivippayuttacittena pana ariyasāvako pariḷāhavūpasamanatthaṃ mattahatthiparittāsito viya cokkhabrāhmaṇo ukkārabhūmiṃ kañci saṅkhāraṃ sukhato upagacchati. Attavāre kasiṇādipaññattisaṅgahatthaṃ ‘‘saṅkhāra’’nti avatvā ‘‘kañci dhamma’’nti vuttaṃ. Imesupi vāresu catubhūmakavaseneva paricchedo veditabbo, tebhūmakavaseneva vā. Yaṃ yañhi puthujjano gāhavasena gaṇhāti, tato tato ariyasāvako gāhaṃ viniveṭheti.

谓“常起不生”“不起之类”等，意指分别起止之理。八处说的是缘起断除。所谓无余灭者，是指缘的断尽。两者都是缘敬而止。所谓随因而去，是以缘起道理。谓具见道见者，即初果得入者。所谓取法中四种行者中的一种行，即所谓集行。常生之法获得，即所谓常起。谓“乐境中而得”，谓“恒乐自乐，不老死乃至”，此为世间见乐境语，故以我见摄取。如逆离心，圣弟子心为灾难缓解求处处于痛苦中苏醒如犁耙耕地，去取安乐受社养。谓谓名称“所取”，所谓“某法”。在此诸时，可分四部类，乃至四域。凡愚人所执，各各执取，圣弟子随时恩爱舍弃。

‘‘Mātara’’ntiādīsu janikā mātā, janako pitā, manussabhūto khīṇāsavo arahāti adhippeto. Kiṃ pana ariyasāvako aññaṃ jīvitā voropeyyāti? Etampi aṭṭhānaṃ, puthujjanabhāvassa pana mahāsāvajjabhāvadassanatthaṃ, ariyasāvakassa ca phaladassanatthaṃ evaṃ vuttaṃ. Duṭṭhacittoti vadhakacittena paduṭṭhacitto. Lohitaṃ uppādeyyāti jīvamānakasarīre khuddakamakkhikāya pivanamattampi lohitaṃ uppādeyya. Saṅghaṃ bhindeyyāti samānasaṃvāsakaṃ samānasīmāyaṃ ṭhitaṃ saṅghaṃ. ‘‘Kammena, uddesena, voharanto, anussāvanena, salākaggāhenā’’ti (pari. 458) evaṃ vuttehi pañcahi kāraṇehi bhindeyya. Aññaṃ satthāranti aññaṃ titthakaraṃ ‘‘ayaṃ me satthā’’ti evaṃ gaṇheyya, netaṃ ṭhānaṃ vijjatīti attho. Na te gamissanti apāyabhūminti te buddhaṃ saraṇaṃ gatā taṃnimittaṃ apāyaṃ na gamissanti, devakāyaṃ pana paripūressantīti attho.

“母亲”等即生母，生父，生为人，断尽烦恼的阿拉汉者为上主。圣弟子为何舍弃其他生活呢？是为八处理，亦为凡夫罪恶相之显现，亦为圣弟子果报相之展现。恶心者，谓受杀之心动乱。谓生时血起者，譬如活体中被小蚊吸血便生血意。破坏僧团者，谓住同处地，界内僧众破坏。所谓“因业、目的、行为、教诫、成立信符”等五因破坏。谓他师他派，即谓“此为我的师”，故谓此立地无。谓彼不往地狱者，因已行持佛所依故不往地狱，惟仍生天界得满愿。

Dasahi ṭhānehīti dasahi kāraṇehi. Adhigaṇhantīti abhibhavanti. Velāmasuttādivasenāpīti ettha karīsassa catutthabhāgappamāṇānaṃ caturāsītisahassasaṅkhyānaṃ suvaṇṇapātirūpiyapātikaṃsapātīnaṃ yathākkamaṃ rūpiyasuvaṇṇahiraññapūrānaṃ, sabbālaṅkārapaṭimaṇḍitānaṃ caturāsītiyā hatthisahassānaṃ, caturāsītiyā assasahassānaṃ, caturāsītiyā rathasahassānaṃ, caturāsītiyā dhenusahassānaṃ, caturāsītiyā kaññāsahassānaṃ, caturāsītiyā pallaṅkasahassānaṃ, caturāsītiyā vatthakoṭisahassānaṃ, aparimāṇassa ca khajjabhojjādibhedassa āhārassa pariccajanavasena sattamāsādhikāni sattasaṃvaccharāni nirantaraṃ pavattavelāmamahādānato ekassa sotāpannassa dinnadānaṃ mahapphalataraṃ, tato sataṃ sotāpannānaṃ dinnadānato ekassa sakadāgāmino, tato ekassa anāgāmino, tato ekassa arahato, tato ekassa paccekabuddhassa, tato sammāsambuddhassa, tato buddhappamukhassa saṅghassa dinnadānaṃ mahapphalataraṃ, tato cātuddisasaṅghaṃ uddissa vihārakaraṇaṃ, tato saraṇagamanaṃ mahapphalataranti imamatthaṃ pakāsentassa velāmasuttassa (a. ni. 9.20) vasena. Vuttañhetaṃ ‘‘yaṃ gahapati velāmo brāhmaṇo dānaṃ adāsi mahādānaṃ, yo cekaṃ diṭṭhisampannaṃ bhojeyya, idaṃ tato mahapphalatara’’ntiādi (a. ni. 9.20). Velāmasuttādīti ādisaddena aggappasādasuttādīnaṃ (a. ni. 4.34; itivu. 90) saṅgaho daṭṭhabbo.

十处者，谓十因。谓得到者，即统摄谓。以法劫经为例，谓有第四节部分，约八十四万金帛银币等数，以及全饰品围绕，八十四万象，八十四万马车，八十四万牛，八十四万少女，八十四万床垫，八十四万方土，八十四万纱笼等，及无量破旧副食等供养，七个月七百年不间断赐与，因一初果乃获大果。此后百初果，大果，后一次得须陀洹，后阿那含、后阿拉汉，后辟支佛，后正觉，后佛前僧团的大赐。此犹赐四方僧舍，舍入正果更大，谓此是曰时经中辈赐之大果。此经中有云：“耕田者婆罗门若施大施，供养得道者更胜大施”等说。谓此经属首选经，详集于《阿毗尼毗经》等。

Aññāṇaṃ vatthuttayassa guṇānaṃ ajānanaṃ, tattha sammoho. ‘‘Buddho nu kho, na nu kho’’tiādinā vicikicchā saṃsayo. Micchāñāṇaṃ tassa guṇānaṃ aguṇabhāvaparikappanena viparītaggāho. Ādi-saddena anādarāgāravādīnaṃ saṅgaho. Na mahājutikanti na ujjalaṃ, aparisuddhaṃ apariyodātanti attho. Na mahāvipphāranti anuḷāraṃ. Sāvajjoti taṇhādiṭṭhādivasena sadoso, lokiyasaraṇagamanaṃ sikkhāsamādānaṃ viya aggahitakālaparicchedaṃ jīvitapariyantameva hoti, tasmā tassa khandhabhedena bhedoti āha ‘‘anavajjo kālakiriyāyā’’ti. Soti anavajjo saraṇagamanabhedo. Satipi anavajjatte iṭṭhaphalopi na hotīti āha ‘‘aphalo’’ti. Kasmā? Avipākattā. Na hi taṃ akusalanti.

未知彼法为有种种品质，则称迷惘。谓“佛果真否”等疑惑。谓错误知者，是谓非有性诠释之见。谓名附加曰无敬畏者，谓蔑视不敬者之集。谓非大聚集，非光明，非清净，非纯洁义。谓非法变聚集，谓紧随而生。谓罪恶，即贪、见等。如法行舍入乃俗世修学，制止时间有限，犹如生命终有时，故以及别为“无过，无过于时”的义。谓舍入差别则谓无过失。且未到无过处，则无喜果，谓“无果”理。何以故？谓因未熟成，故非恶行。

Ko upāsakoti sarūpapucchā, kiṃlakkhaṇo upāsakoti vuttaṃ hoti. Kasmāti hetupucchā, tena kena pavattinimittena upāsaka-saddo tasmiṃ puggale nirūḷhoti dasseti, tenāha ‘‘kasmā upāsakoti vuccatī’’ti. Saddassa abhidheyye pavattinimittaṃ tadatthassa tabbhāvakāraṇaṃ. Kimassa sīlanti kīdisaṃ assa upāsakassa sīlaṃ, kittakena sīlenāyaṃ sīlasampanno nāma hotīti attho. Ko ājīvoti ko assa sammāājīvo, so pana micchājīvassa parivajjanena hotīti sopi vibhajīyati. Kā vipattīti kā assa sīlassa, ājīvassa vā vipatti. Anantarassa hi vidhi vā paṭisedho vā. Sampattīti etthāpi eseva nayo.

问曰：何者为近事男？此问乃形相问，何谓近事男之特征？复问缘由，何因缘使得在此人上得名为近事男？此名之义，于词意及上下文中，何以显彰？又何为戒？近事男有哪些戒？以何戒为戒？遂以持戒之人名之为持戒者。何义为生计？彼生计何谓正确生计？生计之判别如何？生计之正与邪如何区分？此中无有瞬断或禁止。又何为圆满？于此释义亦同理。

Yo kocīti khattiyādīsu yo koci, tena saraṇagamanaṃ evaṃ kāraṇaṃ, na jāti ādivisesoti dasseti.

何谓他人？于刹那种姓如刹帝利等总谓何人？由彼所得庇护故，非由其生而特定此种姓显彰。

Upāsanatoti teneva saraṇagamanena, tattha ca sakkaccakiriyāya ādara gāravabahumānādiyogena payirupāsanato.

所谓近事男者，即由自身皈依三宝，而以适当之行为如尊重、敬敬、尊敬多方而行服侍。

Veramaṇiyoti veraṃ vuccati pāṇātipātādidussīlyaṃ, tassa maṇanato hananato vināsanato veramaṇiyo, pañca viratiyo viratipadhānattā tassa sīlassa, tenevāha ‘‘paṭivirato hotī’’ti.

戒者，谓断恶如杀生等恶行，此断恶谓为制戒者。五戒及戒之实行即为戒体，而能“止息戒行者”即谓止于戒行之人也。

Micchāvaṇijjāti na sammāvaṇijjā ayuttavaṇijjā asāruppavaṇijjā. Pahāyāti akaraṇeneva pajahitvā. Dhammenāti dhammato anapetena, tena aññampi adhammikaṃ jīvikaṃ paṭikkhipati. Samenāti avisamena, tena kāyavisaṃ ādiduccaritaṃ vajjetvā kāyasamādinā sucaritena jīvikaṃ dasseti. Satthavaṇijjāti āvudhabhaṇḍaṃ katvā vā kāretvā vā yathākataṃ vā paṭilabhitvā tassa vikkayo. Sattavaṇijjāti manussavikkayo. Maṃsavaṇijjāti sūnakārādayo viya migasūkarādike posetvā maṃsaṃ sampādetvā vikkayo. Majjavaṇijjāti yaṃ kiñci majjaṃ yojetvā tassa vikkayo. Visavaṇijjāti visaṃ yojetvā vā visaṃ gahetvā vā tassa vikkayo. Tattha satthavaṇijjā paroparodhanimittatāya akaraṇīyā vuttā sattavaṇijjā abhujissabhāvakaraṇato, maṃsavaṇijjā vadhahetuto, majjavaṇijjā pamādaṭṭhānato.

邪业贩卖者，非正当买卖，违经买卖且非真实买卖。弃弃者，谓无为而舍弃。法业者，谓不动摇于法内，故排除一切不法生计。浊业者，不与杂染共行，故弃恶行身体之事，以安立身及正行表现生计。师具贩卖者，制作或置办器械，或完备之，及所得其物者即为器具买卖者。畜生买卖者，谓贩卖人类之恶事。肉业者，指如养爱猪兽等，饲养而获肉食为买卖者。酒业者，谓自制酒及酒之所有即为酒业者。毒业者，指毒及取毒者。凡此师具买卖者因破坏他物，不应为；畜生买卖因致杀戮为因由不可为；酒业因致昏乱而违戒亦不可为。

Tassevāti pañcaveramaṇilakkhaṇassa sīlassa ceva pañcamicchāvaṇijjālakkhaṇassa ājīvassa ca. Vipattīti bhedo, pakopo ca. Yāyāti yāya paṭipattiyā. Caṇḍāloti upāsakacaṇḍālo. Malanti upāsakamalaṃ. Paṭikiṭṭhoti upāsakanihīno. Buddhādīsu kammakammaphalesu ca saddhāvipariyāyo assaddhiyaṃ micchādhimokkho, yathāvuttena assaddhiyena samannāgato assaddho. Yathāvuttasīlavipattiājīvavipattivasena dussīlo. ‘‘Iminā diṭṭhādinā idaṃ nāma maṅgalaṃ hotī’’ti evaṃ bālajanaparikappitakotūhalasaṅkhātena diṭṭhasutamutamaṅgalena samannāgato kotūhalamaṅgaliko. Maṅgalaṃ paccetīti diṭṭhamaṅgalādibhedaṃ maṅgalameva pattiyāyati. No kammanti kammassakataṃ no pattiyāyati. Ito ca bahiddhāti ito sabbaññubuddhasāsanato bahiddhā bāhirakasamaye. Dakkhiṇeyyaṃ pariyesatīti duppaṭipannaṃ dakkhiṇārahasaññī gavesati. Pubbakāraṃ karotīti dānamānaṃ ādikaṃ kusalakiriyaṃ paṭhamataraṃ karoti. Ettha ca dakkhiṇeyyapariyesanapubbakāre ekaṃ katvā pañca dhammā veditabbā.

是即五戒之特征及五邪业贩卖之特征，生计之错乱、纷扰皆由此起。行止则成败之理。近事恶人即称恶近事者。污秽者称近事污秽者。不名誉者谓近事失名者。对佛及其教法僧之信心颠倒者，谓无信，亦谓邪见，有如前说者无信的具足。若持戒邪行，生计失真，则为恶人。『以此等见为根本之所见，即所谓吉祥』，此乃愚童错误非理之好奇心所致，误以此为最吉祥。所谓吉祥，是指对此法中诸吉祥之见、特别说法之见，于法养成之吉祥。非因业果，亦非因所得享。此内外两方，内者为诸佛所说法，外则为府外时。欲求南方，谓求业务不轨之南方隐秘。先作善行，初行善事，如布施等。此处于求南方及先行善事中，识别五法。

Vipattiyaṃ vuttavipariyāyena sampatti veditabbā. Ayaṃ pana viseso – catunnampi parisānaṃ ratijananaṭṭhena upāsakova ratanaṃ upāsakaratanaṃ. Guṇasobhākittisaddasugandhatāya upāsakova padumaṃ upāsakapadumaṃ. Tathā upāsakapuṇḍarīkaṃ.

应当了解因果相反而导致的果报现象。此乃特殊情况——与四众僧团中众生因贪爱不净之处而生的爱慕相同，如同信徒对宝石的爱慕，称为信徒宝石；对宝石的美好光泽、美妙芳香，则称为信徒莲花。因此亦称为信徒的莲花（莲华）的意思。

Ādimhītiādiatthe. Koṭiyanti pariyantakoṭiyaṃ. Vihāraggenāti ovarakakoṭṭhāsena, ‘‘imasmiṃ gabbhe vasantānamidaṃ nāma panasaphalaṃ pāpuṇātī’’tiādinā taṃ taṃvasanaṭṭhānakoṭṭhāsenāti attho. Ajjatagganti vā ajjadagganti vā ajja icceva attho.

『于首』等，具有『起始』之义。『于角落』——于边角之处。『以精舍之分区』——以各个小室之部分，意即以「住于此室者得如此这般的菠萝蜜果」等，按各住处区划之部分而言。『从今日起』——或作『从今日起』，皆是『就在今日』之义。

‘‘Pāṇehi upeta’’nti iminā tassa saraṇagamanassa āpāṇakoṭikataṃ dassento ‘‘yāva me jīvitaṃ pavattatī’’tiādīni vatvā puna jīvitenāpi taṃ vatthuttayaṃ paṭipūjento ‘‘saraṇagamanaṃ rakkhāmī’’ti uppannaṃ tassa rañño adhippāyaṃ vibhāvento ‘‘ahañhī’’tiādimāha. Pāṇehi upetanti hi yāva me pāṇā dharanti, tāva saraṇaṃ upetaṃ, upento ca na vācāmattena, na ekavāraṃ cittuppādamattena, atha kho pāṇānaṃ pariccajanavasena yāvajīvaṃ upetanti evamettha attho veditabbo.

“Pāṇehi upeta”借此表达皈依者对皈依的执持与托付，意为“只要我活着，这皈依将持续”，并且即使生命尚存，也当供养维护皈依之物。“Pāṇehi upetanti”意谓“只要持命（用生命）守护皈依”，守护并非仅仅口头所说，非单次心念即可，而是以生命供养皈依，直到生命终尽。这是应当理解的含义。

Accayanaṃ sādhumariyādaṃ madditvā vītikkamanaṃ accayoti āha ‘‘aparādho’’ti. Acceti atikkamati etenāti vā accayo, vītikkamassa pavattanako akusaladhammo. So eva aparajjhati etenāti aparādho. So hi aparajjhantaṃ purisaṃ abhibhavitvā pavattati, tenāha ‘‘atikkamma abhibhavitvā pavatto’’ti. Caratīti ācarati karoti. Dhammenevāti dhammato anapetena payogena. Paṭiggaṇhātūti adhivāsanavasena sampaṭicchatūti atthoti āha ‘‘khamatū’’ti.

『逾越』——指踏越善好礼法而违犯，故说『过失』。或谓：以此而超越，故为『逾越』，即是令违犯得以生起的不善法。此法本身令人犯过，故称『过失』。它压伏犯过之人而得运行，因此说『超越、压伏而运行』。『行持』——意即奉行、实行。『依法』——以不背离正法的作法。『请接受』——以容忍之意而承纳，故说『请宽宥』。

§251

251. Sadevakena lokena ‘‘saraṇa’’nti araṇīyato ariyo, tathāgatoti āha ‘‘ariyassa vinaye buddhassa bhagavato sāsane’’ti. Puggalādhiṭṭhānaṃ karontoti kāmaṃ ‘‘vuddhi hesā’’ti dhammādhiṭṭhānavasena vākyaṃ āraddhaṃ, tathāpi desanaṃ pana puggalādhiṭṭhānaṃ karonto saṃvaraṃ āpajjatīti āhāti yojanā.

251段解说：世间称皈依为“避难处”，意思为安全所依，是圣贤守护之地。如来以“圣者教法，为佛之教法”称此。语中“puggalādhiṭṭhānaṃ karontoti”指“立人格基”，即以戒学护身，称为“慈爱增进之缘”，以法为基。然若修法时妄行作恶，则将失生怯，即此所称“绳索断裂”之义。

§253

253. Imasmiṃyeva attabhāve nippajjanakānaṃ attano kusalamūlānaṃ khaṇanena khato, tesaṃyeva upahananena upahato. Ubhayenāpi tassa kammāparādhameva vadati. Patiṭṭhāti sammattaniyāmokkamanaṃ etāyāti patiṭṭhā, tassa upanissayasampadā. Sā kiriyāparādhena bhinnā vināsitā etenāti bhinnapatiṭṭho, tenāha ‘‘tathā’’tiādi. Dhammesu cakkhunti catusaccadhammesu tesaṃ dassanaṭṭhena cakkhu. Aññesu ṭhānesūti aññesu suttapadesu. Muccissatīti saṭṭhi vassasahassāni paccitvā lohakumbhī narakato muccissati.

253段释义：在当前的个人存在中，撒谎者因破坏自己善根而受损，也因受到惩罚而受打击。两者皆谓其犯戒之过。“Patiṭṭhāti”意为“安住，定住”，是定住于戒律功德的意思。这是行为依止之意。若因作恶之罪导致戒律破坏，则称之为“戒断”，故以“如是”等词证说明。视四圣谛为慧眼四法，在所著经文中称为观看之处。“Aññesu ṭhānesūti”指在其它经文中亦有记载。释曰“将得解脱”，言六十万年之后，业力枷锁的恶道轮回者将脱离地狱之苦。

Yadi anantare attabhāve narake paccati, imaṃ pana suttaṃ sutvā rañño ko ānisaṃso laddhoti āha ‘‘mahānisaṃso’’tiādi. So pana ānisaṃso niddālābhasīsena vutto tadā kāyikacetasikadukkhāpagamo, tiṇṇaṃ ratanānaṃ mahāsakkārakiriyā, sātisayo pothujjanikasaddhāpaṭilābhoti evaṃpakāro diṭṭhadhammiko, samparāyiko pana aparāparesupi bhavesu aparimāṇo yevāti veditabbo.

若在身命终结之后有地狱受报，闻此经已，国王何以得善果，故称为「大善果」等。所谓善果，是指能断除五欲烦恼之苦，亦包括身心痛苦的消除，是三宝（佛、法、僧）极大的恭敬行为，是善根成熟、外道失信，依此诸法所见之法，依此教法而行之，果报则在彼此相续的无量生死中，也应如此理解。

Etthāha – yadi rañño kammantarāyābhāve tasmiṃyeva āsane dhammacakkhu uppajjissati, kathaṃ anāgate paccekabuddho hutvā parinibbāyissati. Atha paccekabuddho hutvā parinibbāyissati, kathaṃ tadā dhammacakkhuṃ uppajjissati, nanu ime sāvakabodhipaccekabodhiupanissayā bhinnanissayāti? Nāyaṃ virodho ito parato evassa paccekabodhisambhārānaṃ sambharaṇīyato. Sāvakabodhiyā bujjhanakasattāpi hi asati tassā samavāye kālantare paccekabodhiyā bujjhissanti katābhinīhārasambhavato. Apare pana bhaṇanti ‘‘paccekabodhiyā yevāyaṃ katābhinīhāro. Katābhinīhārāpi hi tattha niyatiṃ appattā tassa ñāṇassa paripākaṃ anupagatattā satthu sammukhībhāve sāvakabodhiṃ pāpuṇissantīti bhagavā ‘sacāyaṃ bhikkhave rājā’tiādimāha. Mahābodhisattānameva ca ānantariyaparimutti, na itarabodhisattānaṃ. Tathā hi paccekabodhiyaṃ niyato samāno devadatto cirakālasambhūtena lokanāthe āghātena garutarāni ānantariyāni pasavi, tasmā kammantarāyenāyaṃ idāni asamavetadassanābhisamayo rājā paccekabodhiniyāmena anāgate paccekabuddho hutvā parinibbāyissatī’’ti daṭṭhabbaṃ.

此处说：若国王没有障碍，当下即于座位上生起法眼，未来如何成为辟支佛而涅槃？既成为辟支佛而涅槃，如何得生起法眼？难道这与比库们成道、辟支佛成道的条件不同吗？此处并无抵触；因为辟支佛的果位乃是积累成熟的结果，教法传承亦自彼此相续。即使是依教而觉的比库们，也在教团盛衰更替的时间中，辟支佛教法亦将觉悟，这是因果相续所生。另有人言「辟支佛果是既定果位，成熟必定较迟，但如来前类似果位者仍可得比库之道」，对此世尊告诫：「『有在座比库！国王……』」是也。大觉者之名号代表其完全的断尽间断，不是他觉者如此。诚然，依照既定的辟支佛位，天龙等天尊长久供养世尊，能得多次生死安逸长寿，故在无障碍的现世中，此时国王虽无缘入道，但将来必为辟支佛而涅槃，此理当明。

Sāmaññaphalasuttavaṇṇanāya līnatthappakāsanā. · 《沙门果经》义疏中隐含义之阐明