5. Kūṭadantasuttaṃ · 5. 咖德丹德经复注
4. Soṇadaṇḍasuttavaṇṇanā4. 索那丹达经注释
§300
300. Sundarabhāvena sātisayāni aṅgāni etesaṃ atthīti aṅgā, rājakumārāti āha ‘‘aṅgā nāma aṅgapāsādikatāyā’’tiādi. Idhāpi adhippetā, na ambaṭṭhasutte eva. Āgantuṃ na dassantīti āgamane ādīnavaṃ dassetvā paṭikkhipanavasena āgantuṃ na dassanti, nānujānissantīti adhippāyo. Nīlāsokakaṇikārakoviḷārakundarājarukkhehi sammissatāya taṃ campakavanaṃ ‘‘nīlādipañcavaṇṇakusumapaṭimaṇḍita’’nti daṭṭhabbaṃ. Na campakarukkhānaṃyeva nīlādipañcakusumatāyāti vadanti. ‘‘Bhagavā kusumagandhasugandhe campakavane viharatī’’ti iminā na māpanakāle eva tasmiṃ nagare campakarukkhā ussannā, atha kho aparabhāge pīti dasseti. Māpanakāle hi campakānaṃ ussannatāya sā nagarī ‘‘campā’’ti nāmaṃ labhi. Issarattāti adhipatibhāvato. Senā etassa atthīti seniko, seniko eva seniyo, atthitā cettha bahubhāvavisiṭṭhāti vuttaṃ ‘‘mahatiyā senāya samannāgatattā’’ti.
300. 美好之义中所说的诸部分，称之为肢体，是指肢体、王子。此处说「肢体」者，是指有肢体宫殿者等。这里虽说由主使而成，但非仅限于舟车之类。因见到来者而显露出先机，却又拒绝来者，故称「不显现于来者」，是不予承认的意思。用蓝色忧伤蜂群、膨胀莲花王树等树木所组合成的莲花林，应当见为「由蓝等五色花饰所环绕」。并非仅指莲花树均具蓝色等五色花之意。因世尊在花香芬芳的莲花林中独坐，非祭祀时城中莲花树盛开，至傍晚，则呈现欣喜之色。莲花树盛开时节，因其开花而得名此城为「莲花城」。权柄方面，权力者即主宰。军队之意，即军官，军官即军吏。此处言「拥有伟大军队的权能」。
§301-2
301-2.Saṃhatāti sannipatitā, ‘‘saṅghino’’ti vattabbe ‘‘saṅghī’’ti puthutthe ekavacanaṃ brāhmaṇagahapatikānaṃ adhippetattā, tenāha ‘‘etesa’’nti. Rājarājaññādīnaṃ bhaṇḍadharā purisā khatā, nesaṃ tāyanato khattā. So hi yehi yattha pesito, tattha tesaṃ dosaṃ pariharanto yuttapattavasena pucchitamatthaṃ katheti, tenāha ‘‘pucchitapañhe byākaraṇasamattho’’ti. Kulāpadesādinā mahatī mattā etassāti mahāmatto.
301-2. "合聚"者，意思是聚集在一起，合和成群之意。「群体」指的是该种群体的单数称谓。对于婆罗门与居士等的统摄，使用此称谓，故称"此等"。王、诸侯等贵族的护卫者为武士，护卫众皆为武士。遣派者所至之地，即为向其询问并保护其过失得以知晓之处，应以适当方式对话，故称"擅长提出问题并解释语义者"。用族名等词汇极大说明此者，即大臣之意。
Soṇadaṇḍaguṇakathāvaṇṇanā索那丹达功德谈注释
§303
303. Visiṭṭhaṃ rajjaṃ virajjaṃ, virajjameva verajjaṃ yathā ‘‘vekataṃ vesaya’’nti, nānāvidhaṃ verajjaṃ nānāverajjaṃ, tattha jātātiādinā sabbaṃ vuttanayeneva veditabbaṃ. Uttamabrāhmaṇoti abhijanasampattiyā vittasampattiyā vijjāsampattiyā uggatataro, uḷāro vā brāhmaṇo. Asannipātoti lābhamaccharena nippīḷitatāya asannipāto viya bhavissati.
303. 优越之国为清净之地，清净之地即称「韦拉加」（戒除污秽之境），如说「韦卡特安韦萨亚」；譬如多种清静之域，共有多种戒除污秽者，均应以种种出生等名目予以认识。优等婆罗门，因其知见、财富及智慧俱足而显扬，是高贵纯正婆罗门。所谓集聚不散者，如同被财物诱压而聚合。
‘‘Aṅgeti gameti ñāpetīti aṅgaṃ, hetūti āha ‘‘imināpi kāraṇenā’’ti. ‘‘Ubhato sujāto’’ti ettake vutte yehi kehici dvīhi bhāgehi sujātatā viññāyeyya. Sujāta-saddo ca ‘‘sujāto cārudassano’’tiādīsu (theragā. 818) ārohasampattipariyāyoti jātivaseneva sujātataṃ vibhāvetuṃ ‘‘mātito ca pitito cā’’ti vuttaṃ. Anorasaputtavasenāpi loke mātupitusamaññā dissati, idha panassa orasaputtavaseneva icchitāti dassetuṃ ‘‘saṃsuddhagahaṇiko’’ti vuttaṃ. Gabbhaṃ gaṇhāti dhāretīti gahaṇī, gabbhāsayasaññito mātukucchippadeso. Yathābhuttassa āhārassa vipācanavasena gaṇhanato achaḍḍanato gahaṇī, kammajatejodhātu.
「肢」指去往，意思是身体的一个部分；原因说出是「由此因故也」。所谓「双边出生」，指的是从何以二种分部而诞生。"出生"之声如“美好示现”，并有众长老言“出生即为美好示现”，以此描述出生的到来，甚至言“母亲和父亲亦然”。世间同样认为亲如母父，今此以父类母类区别，说明为生儿之义，即称为"净化鞠养者"。孕育胎儿之意谓包藏，是称为母怀的专称。比喻如常饮食中食物消化过程，称为包藏，是支撑业力的要素。
Pitā ca mātā ca pitaro, pitūnaṃ pitaro pitāmahā, tesaṃ yugo dvando pitāmahayugo, tasmā, yāva sattamā pitāmahayugā pitāmahadvandāti evamettha attho daṭṭhabbo. Evañhi pitāmahaggahaṇeneva mātāmahopi gahitoti. So aṭṭhakathāyaṃ visuṃ na uddhaṭo. Yuga-saddo cettha ekasesanayena daṭṭhabbo ‘‘yugo ca yugo ca yugā’’ti. Evañhi tattha tattha dvandaṃ gahitameva hoti, tenāha ‘‘tato uddhaṃ sabbepi pubbapurisā pitāmahaggahaṇeneva gahitā’’ti. Purisaggahaṇañcettha ukkaṭṭhaniddesavasena katanti daṭṭhabbaṃ. Evañhi ‘‘mātito’’ti pāḷivacanaṃ samatthitaṃ hoti. Akkhittoti appattakhepo. Anavakkhittoti saddhathālipākādīsu na avakkhitto na chaḍḍito. Jātivādenāti hetumhi karaṇavacananti dassetuṃ ‘‘kena kāraṇenā’’tiādi vuttaṃ. Ettha ca ‘‘ubhato…pe… pitāmahayugā’’ti etena brāhmaṇassa yonidosābhāvo dassito saṃsuddhagahaṇikabhāvakittanato, ‘‘akkhitto’’ti iminā kiriyāparādhābhāvo. Kiriyāparādhena hi sattā khepaṃ pāpuṇanti. ‘‘Anupakkuṭṭho’’ti iminā ayuttasaṃsaggābhāvo. Ayuttasaṃsaggampi hi paṭicca sattā akkosaṃ labhanti.
父亲与母亲，父系的父亲称为祖父，其合称为父祖之联。因而，直到第七代祖父联称“祖父联”之义应当理解。如此，正如祖父相连，母亲亦取为连结。此处论述，在注疏中并不生硬。词“联”应以单数译为“一连串”，所以这里“联联”意为层层叠加。如此每处对此二合所释均为对立，故称“皆为由祖父联相连而成”。人之采集者此处以聚集斥除标示述说。由此“母亲”等巴利语词汇得以合理。所谓“称呼”，乃指冠名和夸耀。所谓“不冠即不弃”，指在信、礼、成就等方面既不否认亦不丢弃。所谓“出生论”，是缘此因缘动词，为说明“以何因故”为所说。这里提到“双边出生”为说明婆罗门之无性之源，意味着是无诸通尤之义，称为“未冠”，此行为无过。因有过失者易生愚钝。称“无谅解”，表其无逃避牵连。即使无牵连亦令众生生嗔恨。
Issaroti ādhipateyyasaṃvattaniyakammabalena īsanasīlo, sā panassa issaratā vibhavasampattipaccayā pākaṭā jātāti aḍḍhatāpariyāyabhāveneva vadanto ‘‘aḍḍhoti issaro’’ti āha. Mahantaṃ dhanaṃ assa bhūmigatañceva vehāsaṭṭhañcāti mahaddhano. Tassāti tassa tassa . Vadanti ‘‘anvayato, byatirekato ca anupasaṅkamanakāraṇaṃ kittemā’’ti.
「主宰」是指凭借权利、规章及力量而显现的支配者。其支配力因财富增长而显露，故以数量众多称为“数量者即主宰”。至于拥有巨大财富地盘及车马者，谓为富有者。所谓“此处词汇”，意指从正面及反面二者来归纳与观察此项事实。
Adhikarūpoti visiṭṭharūpo uttamasarīro. Dassanaṃ arahatīti dassanīyo, tenāha ‘‘dassanayoggo’’ti. Pasādaṃ āvahatīti pāsādiko, tenāha ‘‘cittappasādajananato’’ti. Vaṇṇassāti vaṇṇadhātuyā. Sarīranti sannivesavisiṭṭhaṃ karacaraṇagīvāsīsādiavayavasamudāyaṃ, so ca saṇṭhānamukhena gayhatīti ‘‘paramāya vaṇṇapokkharatāyāti…pe… sampattiyā cā’’ti vuttaṃ. Sabbavaṇṇesu suvaṇṇavaṇṇova uttamoti vuttaṃ ‘‘seṭṭhena suvaṇṇavaṇṇena samannāgato’’ti. Tathā hi buddhā, cakkavattino ca suvaṇṇavaṇṇāva honti. Brahmavacchasīti uttamasarīrābho, suvaṇṇābho icceva attho. Imameva hi atthaṃ sandhāya ‘‘mahābrahmuno sarīrasadiseneva sarīrena samannāgato’’ti vuttaṃ, na brahmujugattataṃ. Akhuddāvakāso dassanāyāti ārohapariṇāhasampattiyā, avayavapāripūriyā ca dassanāya okāso na khuddako, tenāha ‘‘sabbānevā’’tiādi.
『上妙色』者，殊胜之色、最上之身也。『堪见』者，谓堪受瞻见，故曰『值得观看』。『令信』者，谓能引生净信，故曰『由于能生心之净信』。『色』者，即色界也。『身』者，谓由排列组合而成之殊胜体，即手、足、颈、头等诸肢体之聚合，而此身乃以形态为门而被摄取，故曰『以最上之色泽圆满……乃至……成就』。『一切色中，金色为最上』，故曰『具足最胜之金色』。诸佛及转轮圣王，皆具金色身。『梵光』者，谓最上之身光，即金色之光，义即如是。正是此义，故曰『具足与大梵天之身相似之身』，而非指身形如梵天之挺直。『观瞻之处非小』者，谓以高广圆满成就，及诸肢体具足圆满，故观瞻之处非狭小，故曰『一切……』等。
Yamaniyamalakkhaṇaṃ sīlamassa atthīti sīlavā. Taṃ panassa rattaññutāya vuddhaṃ vaḍḍhitaṃ atthīti vuddhasīlī. Tena ca sabbadā sammāyogato vuddhasīlena samannāgato. Sabbametaṃ pañcasīlamattameva sandhāya vadanti tato paraṃ sīlassa tattha abhāvato, tesañca ajānanato.
『具足调伏与律仪之相之戒者』，即戒行具足之人。而彼之戒，因久居[Pali: rattaññutā]而增长、增益，故名『老戒』。由此而常时正行相应，乃具足老戒。凡此一切，皆就五戒而言，以超此之上，彼等处无有其余之戒，且彼等亦不知之故。
Ṭhānakaraṇasampattiyā, sikkhāsampattiyā ca katthacipi anūnatāya parimaṇḍalapadāni byañjanāni akkharāni etissāti parimaṇḍalapadabyañjanā. Atha vā pajjati attho etenāti padaṃ, nāmādi. Yathādhippetamatthaṃ byañjetīti byañjanaṃ, vākyaṃ. Tesaṃ paripuṇṇatāya parimaṇḍalapadabyañjanā. Atthañāpane sādhanatāya vācāva karaṇanti vākkaraṇaṃ, udāhāraghoso. Guṇaparipuṇṇabhāvena tassa brāhmaṇassa, tena vā bhāsitabbaatthassa. Pūre puṇṇabhāve. Pūreti ca purimasmiṃ atthe ādhāre bhummaṃ, dutiyasmiṃ visaye. ‘‘Sukhumālattanenā’’ti iminā tassā vācāya mudusaṇhabhāvamāha. Apalibuddhāya pittasemhādīhi. Sandiṭṭhaṃ sabbaṃ dassetvā viya ekadesaṃ kathanaṃ. Vilambitaṃ saṇikaṃ cirāyitvā kathanaṃ. ‘‘Sandiddhavilambitādī’’ti vā pāṭho. Tattha sandiddhaṃ sandehajanakaṃ. Ādi-saddena dukkhalitānukaḍḍhitādiṃ saṅgaṇhāti. ‘‘Ādimajjhapariyosānaṃ pākaṭaṃ katvā’’ti iminā tassā vācāya atthapāripūriṃ vadanti.
因立定场所之成就及修学成就，必有字形、音节、文字构成语句，谓之“parimaṇḍalapadabyañjana”。若有句义显现，则称“pada”，即名词等。以所表意义作声韵拼合，谓之“byañjana”，即语言语句。因其圆满，所以称“parimaṇḍalapadabyañjanā”。为表达意义作言语之能量，谓之“vākkaraṇaṃ”，即发音。如师所讲义理满足其所传之意。在此释曰“细微巧妙”为善语言之风雅，谓因未启发者，言语多妨碍，如用诸比喻犹如花开表达；或细腻详尽以避误解。此中“sandiddhaṃ”谓意味不明引发疑虑，“ādisaddena dukkhalitānukaḍḍhitādiṃ saṅgaṇhāti”意指初段语音因接连困难而使听者忧苦。此语旨在表明语言之周全与恰当构造也。
‘‘Jiṇṇo’’tiādīni padāni suviññeyyāni, heṭṭhā vuttatthāni ca. Dutiyanaye pana jiṇṇoti nāyaṃ jiṇṇatā vayomattena, atha kho kulaparivaṭṭena purāṇatāti āha ‘‘jiṇṇoti porāṇo’’tiādi, tena tassa brāhmaṇassa kulavasena uditoditabhāvamāha. Jātivuddhiyā ‘‘vayoanuppatto’’ti vakkhamānattā, guṇavuddhiyā tato sātisayattā ca ‘‘vuddhoti sīlācārādiguṇavuddhiyā yutto’’ti āha. Tathā jātimahallakatāya vakkhamānattā ‘‘mahallako’’ti padena vibhavamahattatā yojitā. Maggapaṭipannoti brāhmaṇānaṃ paṭipattivīthiṃ upagato taṃ avokkamma caraṇato. Antimavayanti pacchimavayaṃ.
『老』等诸词义易明了，其义亦已于前述及。然于第二种解释，『老』非指因年龄而衰老，乃是就家族传承之古老而言，故曰『「老」者，古旧也』等，由此说明该婆罗门依家族传承而世代相传之状。由于『因生族之增长而年岁已至』将另行说明，又由于德行之增长更超越于此，故曰『「尊老」者，乃以戒行仪则等德行之增长相应者』。同样，由于『因生族之年长』将另行说明，故以『年高』一词配合财富之尊大。『行于道者』，谓已进入婆罗门之修行道，且不离此道而行走。『最后之年』，即最晚之年岁。
Buddhaguṇakathāvaṇṇanā佛功德谈注释
§304
304. Tādisehi mahānubhāvehi saddhiṃ yugaggāhavasenapi dahanaṃ na mādisānaṃ anucchavikaṃ, kuto pana ukkaṃsananti idaṃ brāhmaṇassa na yuttarūpanti dassento āha ‘‘na kho pana metaṃ yutta’’ntiādi. Sadisāti ekadesena sadisā. Na hi buddhānaṃ guṇehi sabbathā sadisā kecipi guṇā aññesu labbhanti. Itareti attano guṇehi asadisaguṇe. Idanti idaṃ atthajātaṃ. Gopadakanti gāviyā pade ṭhitaudakaṃ.
第304节。指如同大人物同心协力作战般，火虽未及焚毁，无烟尘，却何以吹动此人。谓婆罗门所展现之风采并非合适，言曰“na kho pana metaṃ yutta”，意谓所谓不合适也。所谓“sadisāti”是指同心一意。佛陀之德无所不及，无有相当之德者。所谓“itareti”乃指他人之德相较而言不及自身者。所谓“idanti”即是此意。“Gopadakanti”指牧牛者之水池中之水。
Saṭṭhikulasatasahassanti saṭṭhisahassādhikaṃ kulasatasahassaṃ kulapariyāyenāti suddhodanamahārājassa kulānukkamena āgataṃ. Tesupīti tesupi catūsu nidhīsu. Gahitagahitanti gahitaṃ gahitaṃ ṭhānaṃ pūratiyeva dhanena paṭipākatikameva hoti. Aparimāṇoyevāti ‘‘ettako eso’’ti kenaci paricchindituṃ asakkuṇeyyatāya aparicchinno eva.
“Saṭṭhikulasatasahassanti”者，即六十个家族加一百个家族千人，谓属于须陀洹净饭王之族裔。多年来连续世系继承。所谓“tesupīti”是指此族群所属四处藏地。所谓“gahitagahitanti”意谓聚集财宝，满盈宫殿之意。所谓“aparimāṇoyevāti”者言此财富无量，无法精准盘点也。
Tatthāti mañcake. Sīhaseyyaṃ kappesīti yathā rāhu asurindo āyāmato, vitthārato ubbedhato ca bhagavato rūpakāyassa paricchedaṃ gahetuṃ na sakkoti, tathā rūpaṃ iddhābhisaṅkhāraṃ abhisaṅkharonto sīhaseyyaṃ kappesi.
如是者，譬如斑竹。譬如狮子卧具，其身广大无边，虽因其身形之广，能分割详察者寥寥，无法完全洞悉，况复如来之形相，是由神通之力成就，当其形相集成，便如狮子卧具般庄严成就。
Kilesehi ārakattā parisuddhaṭṭhena ariyanti āha ‘‘ariyaṃ uttamaṃ parisuddha’’nti. Anavajjaṭṭhena kusalaṃ, na sukhavipākaṭṭhena. Katthaci caturāsītipāṇasahassāni, katthaci aparimāṇāpi devamanussā yasmā catuvīsatiyā ṭhānesu asaṅkhyeyyā aparimeyyā devamanussā maggaphalāmataṃ piviṃsu, koṭisatasahassādiparimāṇenapi bahū eva, tasmā anuttarācārasikkhāpanavasena bhagavā bahūnaṃ ācariyo. Teti kāmarāgato aññe bhagavato pahīnakilese. Keḷanāti keḷāyanā dhanāyanā.
以烦恼为障碍，以纯洁之处为尊者所称说为『高贵至上之净处』。非凭无垢所称道之善，不是凭安乐果报之地。有时，四十八万众，乃至无数天人以及人间众生，皆因有二十四处，无量无数天人依止修行得果。有以亿计之众多，于此乃至不可胜数之故，世尊乃众多教师之中教师。此谓远离欲爱者乃为世尊所断除的烦恼。所谓嬉戏者，指赌博与财富积聚之戏。
Apāpapurekkhāroti apāpe pure karoti, na vā pāpaṃ purato karotītipi apāpapurekkhāroti imamatthaṃ dassetuṃ ‘‘apāpe navalokuttaradhamme’’tiādi vuttaṃ. Tattha apāpeti pāpapaṭipakkhe, pāparahite ca. Brahmani seṭṭhe buddhe bhagavati bhavā tassa dhammadesanāvasena ariyāya jātiyā jātattā, brahmuno vā bhagavato hitā garukaraṇādinā, yathānusiṭṭhapaṭipattiyā ca, brahmaṃ vā seṭṭhaṃ ariyamaggaṃ jānātīti brahmaññā, ariyasāvakasaṅkhātā pajā, tenāha ‘‘sāriputtā’’tiādi. Pakatibrāhmaṇajātivasenāpi ‘‘brahmaññāya pajāyā’’ti padassa attho veditabboti dassetuṃ ‘‘apicā’’tiādi vuttaṃ.
所谓恶业，由于心生恶意而为之，非恶业先行而后作也，则恶业之因应表象即是恶意。但『恶业不应产生于无上法中』等语，用以表明恶业之意。其处即为恶业之所为，亦为恶业之所断除。于婆罗门中最胜的佛陀世尊，由于佛陀法义讲说，令圣人出生及圣者之诞生，或因佛法利益与尊重，以及依教奉行，故知佛陀为至高婆罗门所知者即圣道智慧。佛弟子众所说，犹如『沙利迦』等名。显示为婆罗门出生者亦由婆罗门智慧生，也可见其意，足以说明此处之义，另有『及此』之说。
Tiroraṭṭhā tirojanapadāti ettha rajjaṃ raṭṭhaṃ, rājanti rājāno etenāti, tadekadesabhūtā padesā pana janapado,janā pajjanti ettha sukhajīvikaṃ pāpuṇantīti. Pucchāya vā dosaṃ sallakkhetvāti sambandho. Asamatthatanti attano asamatthataṃ. Bhagavā vissajjeti tesaṃ upanissayasampattiṃ, ñāṇaparipākaṃ, cittācārañca ñatvāti adhippāyo.
所谓敌国与敌地，此指国与邦，统治者为王王子，亦即陛下。一区域或地方即为邦域；人民安住于此处，乃得享乐安居。询问即持瑕疵为罪责，关联紧密。所谓无能力，即自身无能为力。世尊洞悉此等因缘成熟，知晓如实心行故而掌控其意，谓之具足领导力。
‘‘Ehisvāgatavādī’’ti iminā sukhasambhāsapubbakaṃ piyavāditaṃ dasseti, ‘‘sakhilo’’ti iminā saṇhavācataṃ, ‘‘sammodako’’ti iminā paṭisandhārakusalataṃ, ‘‘abhākuṭiko’’ti iminā sabbattheva vippasannamukhataṃ, ‘‘uttānamukho’’ti iminā sukhālāpataṃ, ‘‘pubbabhāsī’’ti iminā dhammānuggahassa okāsakaraṇato hitajjhāsayataṃ bhagavato vibhāveti.
“此为热情欢迎者”，此语显示为亲切交谈之始。称其“粗俗”，示其不拘礼节之语；称为“和谐劝和者”，示其善于和睦调解；称“无惊扰者”，示其面容镇定无波；称“仰首者”，示其言语使人愉悦；称“先说者”，为示意其先发言支持佛法与善意之诚。
Yattha kirāti kira-saddo arucisūcanattho, tena bhagavatā adhivutthapadese na devatānubhāvena manussānaṃ anupaddavatā, atha kho buddhānubhāvenāti dasseti. Tenāha ‘‘apicā’’tiādi.
所谓『又如』，意谓妄言、假称之辞，表示非真实不宜。世尊所示之处，非由天神感应，人众不受谬误，乃佛力感应所及。以此显明之意，亦有『及此』等语。
Anusāsitabboti vineyyajanasamūho gayhatīti nibbattitaṃ ariyasaṅghameva dassetuṃ ‘‘sayaṃ vā’’tiādi vuttaṃ, anantarassa vidhi paṭisedho vāti katvā. ‘‘Tādisovā’’ti iminā ‘‘sayaṃ vā’’tiādinā vuttavikappo eva paccāmaṭṭhoti. ‘‘Purimapadasseva vā’’ti vikappantaraggahaṇaṃ. Bahūnaṃ titthakarānanti pūraṇādīnaṃ anekesaṃ titthakarānaṃ, niddhāraṇe cetaṃ sāmivacanaṃ. Kāraṇenāti appicchasantuṭṭhatādisamāropanalakkhaṇena kāraṇena. Āgantukā navakāti abhinavā āgantukā abbhāgatā. Pariyāpuṇāmīti paricchindituṃ jānāmi sakkomi, tenāha ‘‘jānāmī’’ti. ‘‘Kappampi ce aññamabhāsamāno’’ti abhūtaparikappanavacanametaṃ tathā bhāsamānassa abhāvato.
“应当教诲”者，谓应当训诫众生。此为贵族圣僧团专为显示“自说自教”而起草写成。其意即为“自己亲自说”的反复申明。对此随后定有规定禁止改动。以“如此”对此“自己说”等表达的所作修改，只是对前文末尾“自己也可”之说的进一步重复。所谓“仅限于前句”是指对变更中断部分内容的限定。众多异教徒谓“前段”等从古以来多有之说，此乃通用表达。同因缘即是因缘并非是简单满足，而是带有安住等性质的附着因缘。说“外来者新”是指新近入境的外来者的意思。对“能分辨消除”自称“我能分辨”，有所谓。若“果真有人言他言”，此言乃无正当由来之妄语话语，故不成立。
§305
305. Alaṃ-saddo arahattopi hoti ‘‘alameva nibbinditu’’ntiādīsu (saṃ. ni. 1.124) viyāti āha ‘‘alamevāti yuttamevā’’ti. Puṭena netvā asitabbato paribhuñjitabbato puṭosaṃ vuccati pātheyyaṃ. Puṭaṃsena purisena.
“阿兰”一词阿拉汉中亦有使用，如“阿兰即心生厌恶”等见于巴利文献（相应部1.124），本注释曰“阿兰即相应正当”。“Puṭena”解作“舍弃”，意指舍弃应当舍弃者，“Puṭosaṃ”谓可舍弃之物。此处为一位男子。
Soṇadaṇḍaparivitakkavaṇṇanā索那丹达寻思注释
§307
307.Ubhatopakkhikāti micchādiṭṭhisammādiṭṭhīnaṃ vasena ubhayapakkhikā. Kerāṭikāti saṭhā.
『两边皆取者』，谓依邪见与正见两方面而属两边。『诡诈者』，即奸诈之人。
Brāhmaṇapaññattivaṇṇanā婆罗门施设注释
§309
309.Vighātanti cittadukkhaṃ.
『苦恼』，即心之苦也。
§311-3
311-3.Sujanti homadabbiṃ paggaṇhantesūti juhanatthaṃ gaṇhanakesu, irubbijjesūti attho. Paṭhamo vāti tattha sannipatitesu yajanakiriyāyaṃ sabbapadhāno vā. Dutiyo vāti tadanantaro vā. ‘‘Suja’’nti karaṇe etaṃ upayogavacananti āha ‘‘sujāyā’’ti. Aggihuttapamukhatāya yaññassa yaññe diyyamānaṃ sujāmukhena dīyatīti āha ‘‘sujāya diyyamāna’’nti. Porāṇāti aṭṭhakathācariyā. Visesatoti vijjācaraṇavisesato, na brāhmaṇehi icchitavijjācaraṇamattato. Uttamabrāhmaṇassāti anuttaradakkhiṇeyyatāya ukkaṭṭhabrāhmaṇassa. Brāhmaṇasamayanti brāhmaṇasiddhantaṃ. Mā bhindi mā vināsesi.
“Sujanti homadabbiṃ paggaṇhantesūti”言用于献祭时取用或持有火种者，即“供奉者”。“Irubbijjesūti”也是此义。第一者为参加祭祀各项工作者。第二者为在其后继续从事者。“Suja”在动词语态指代此类用语，本注曰为“sujāyā”。有“用火之面”之意，谓祭祀中火坛之火所照之处，故曰“以suja面献火”。“Porāṇa”指论注师。“Visesata”意指学问和行为的特殊优越性，非普通婆罗门一味求得之学问。所谓“Uttama-brāhmaṇa”谓无上智慧之婆罗门，极具尊贵。提及“婆罗门社群”即指其信仰原则，切勿破坏勿毁坏。
§316
316.Samasamoti samoyeva hutvā samo. Hīnopamavasenapi samatā vuccatīti taṃ nivattento ‘‘ṭhapetvā ekadesasamatta’’ntiādimāha. Kulakoṭiparidīpananti kulaādiparidīpanaṃ athāpisiyāti athāpi tumhākaṃ evaṃ parivitakko siyā. Brāhmaṇabhāvaṃ sādheti vaṇṇo. Mantajātīsupi eseva nayo. Sīlameva sādhessati brāhmaṇabhāvaṃ. Kasmāti ce? Āha ‘‘tasmiñhissā’’tiādi. Sammohamattaṃ vaṇṇādayoti vaṇṇamantajātiyo hi brāhmaṇabhāvassa aṅganti sammohamattametaṃ asamavekkhitābhimānabhāvato.
“Samasama”意为正值相同性，恰同时刻。虽略感不足而又称为平等。退而求其次曰“按此仅置一处足矣”云云。所谓“Kulakoṭiparidīpana”意为彰显族姓起源。又“athāpi”乃“但是”之义。“Brāhmaṇa bhāvaṃ sādheti vaṇṇo”中“vaṇṇa”指贵族血统。“Manta-jāti”指祭司血统，类似上述所说。唯有守戒方显君子之贵族身分。缘何？曰“塔斯明希萨”等为引语。所谓“蒙昧之色”等所谓贵族及血统实为一种自负妄慢，因未察实相而执着焉。
Sīlapaññākathāvaṇṇanā戒慧谈注释
§317
317.Kathito brāhmaṇena pañhoti ‘‘sīlavā ca hotī’’tiādinā dvinnameva aṅgānaṃ vasena yathāpucchito pañho yāthāvato vissajjito etthāti etasmiṃ yathāvissajjite atthe. Tassāti soṇadaṇḍassa. Sīlaparisuddhāti sīlasampattiyā sabbaso suddhā anupakkiliṭṭhā. Kuto dussīle paññā asamāhitattā tassa. Jaḷe eḷamūge kuto sīlanti jaḷe eḷamūge duppaññe kuto sīlaṃ sīlavibhāgassa, sīlaparisodhanūpāyassa ca ajānanato. Pakaṭṭhaṃ ukkaṭṭhaṃ ñāṇaṃ paññāṇanti, pākatikaṃ ñāṇaṃ nivattetuṃ ‘‘paññāṇa’’nti vuttanti tayidaṃ pakārehi jānanato paññāvāti āha ‘‘paññāṇanti paññā yevā’’ti.
317. 此段由婆罗门提出问题：“是否持戒？”彼时，只有两部分的肢体被用来比附，问题被如实提出并作恰当解释，谓之“在此处，依照此义而释”。所指乃是所谓索那丹达。所谓持戒清净，意指以持戒功德为基础，完全清净不染污。恶劣品行之由，乃因无明愚痴。正如水草中甚难辨识清洁，愚痴使得戒律与戒净之分别无法明了，且不知戒净之法。所谓“明显、深刻的智慧”谓智慧，明辨智慧之知识有成就者则称“智慧”，此即由认识而得智慧之涵义。
Sīlenadhotāti samādhipadaṭṭhānena sīlena sakalasaṃkilesamalavisuddhiyā dhotā visuddhā, tenāha ‘‘kathaṃ panā’’tiādi. Tattha dhovatīti sujjhati. Mahāsaṭṭhivassatthero viyāti saṭṭhivassamahāthero viya. Vedanāpariggahamattampīti ettha vedanāpariggaho nāma yathāuppannaṃ vedanaṃ sabhāvarasato upadhāretvā ‘‘ayaṃ vedanā phassaṃ paṭicca, so phasso anicco dukkho vipariṇāmadhammo’’ti lakkhaṇattayaṃ āropetvā pavattitavipassanā. Evaṃ vipassantena ‘‘sukhena sakkā sā vedanā adhivāsetuṃ ‘‘vedanā eva vediyatī’’ti. Vedanaṃ vikkhambhetvāti yathāuppannaṃ dukkhaṃ vedanaṃ ananuvattitvā vipassanaṃ ārabhitvā vīthiṃ paṭipannāya vipassanāya taṃ vinodetvā. Saṃsumārapatitenāti kumbhīlena viya bhūmiyaṃ urena nipajjanena. Paññāya sīlaṃ dhovitvāti akhaṇḍādibhāvāpādanena sīlaṃ ādimajjhapariyosānesu paññāya suvisodhitaṃ katvā.
以持戒如清洗之意，谓透过持戒的禅定基持，令一切心垢及不纯净消除，故谓之清净。问“何以清净？”乃因净洁之意，即圣者长老比库六十年教导犹如六十年长老。此处所言感受的把握，意指对生起之感受，依其本质为无常、苦与变化而观察，施行观慧。如此用观智观察，便能以乐道承受感受，故谓“感受本身即被认识”。关于感受的消散，谓是观照已生苦感受不再随顺，起观慧照破。所谓“如容器沉泥”比喻心沉陷于土地般。以智慧清净持戒，则于所有始、中、末阶段，令持戒完全清洁纯熟。
§318
318.‘‘Kasmā āhā’’ti uparidesanāya kāraṇaṃ pucchati. Lajjā nāma ‘‘sīlassa jātiyā ca guṇadosapakāsanena samaṇena gotamena pucchitapañhaṃ vissajjesī’’ti parisāya paññātatā. Ettakaparamāti ettakaukkaṃsakoṭikā pañca sīlāni, vedattayavibhāvanaṃ paññañca lakkhaṇādito niddhāretvā jānanaṃ natthi, kevalaṃ tattha vacīparamā mayanti dassetīti āha ‘‘sīlapaññāṇanti vacanameva paramaṃ amhāka’’nti. ‘‘Ayaṃ pana viseso’’ti idaṃ niyyātanāpekkhaṃ sīlaniddese, tenāha ‘‘sīlamicceva niyyātita’’nti. Sāmaññaphale pana ‘‘sāmaññaphala’’ micceva niyyātitaṃ, paññāniddese pana jhānapaññaṃ adhiṭṭhānaṃ katvā vipassanāpaññāvaseneva paññāniyyātanaṃ kataṃ, tenāha ‘‘paṭhamajjhānādīnī’’ti.
318. “为何说此？”是为举例质问其缘由。所谓羞耻，是因世尊为持戒具足者，弟子们问及此疑问而得释疑。所谓多么多量，是指诸多五戒、戒法的细微划分及智慧的标注，但并无真实了解，仅用言辞修饰，表面显现而已，故说“持戒智慧即言辞而已”。谓此乃对戒律的特定指示，故说“戒律等同于指示所在”。泛泛言道果为“泛泛所指”，戒智则以禅定智慧为基础，施以观慧智慧，故言“起初禅定者”等。
Soṇadaṇḍaupāsakattapaṭivedanākathāvaṇṇanā索那丹达近事男表白之说明
§321-2
321-2.Nattāti puttaputto. Agāravaṃ nāma natthi, na cāyaṃ bhagavati agāravena ‘‘ahañceva kho panā’’tiādimāha, atha kho attalābhaparihānibhayena. Ayañhi yathā tathā attano mahājanassa sambhāvanaṃ uppādetvā kohaññena pare vimhāpetvā lābhuppādaṃ nijigisanto vicarati, tasmā tathā avoca, tenāha ‘‘iminā kirā’’tiādi.
321-2. “无儿即无子”，“无家”之意，非指世尊有所轻慢，世尊言“我也如此”，此谓由于恐惧失去自身利益。正如某人依其本性对大众生起怨恨，而以恶行败坏他人利益，故如此说，释曰“由此因故”及后文。
Taṅkhaṇānurūpāyāti yādisī tadā tassa ajjhāsayappavatti, tadanurūpāyāti attho. Tassa tadā tādisassa vivaṭṭasannissitassa ñāṇassa paripākassa abhāvato kevalaṃ abbhudayanissito eva attho dassitoti āha ‘‘diṭṭhadhammikasamparāyikamatthaṃ sandassetvā’’ti, paccakkhato vibhāvetvāti attho. Kusale dhammeti tebhūmake kusale dhamme, ‘‘catubhūmake’’tipi vattuṃ vaṭṭatiyeva, tenevāha ‘‘āyatiṃ nibbānatthāya vāsanābhāgiyā vā’’ti. Tatthāti kusaladhamme yathā samādapite. Nanti brāhmaṇaṃ samuttejetvāti sammadeva uparūpari nisānetvā puññakiriyāya tikkhavisadabhāvaṃ āpādetvā. Taṃ pana atthato tattha ussāhajananaṃ hotīti āha ‘‘saussāhaṃ katvā’’ti . Evaṃ puññakiriyāya saussāhatā, evarūpaṃ guṇasamaṅgitā ca niyamato diṭṭhadhammikā atthasampādanīti evaṃ saussāhatāya, aññehi ca tasmiṃ vijjamānaguṇehi sampahaṃsetvā sammadeva haṭṭhatuṭṭhabhāvaṃ āpādetvā.
所谓顺应随缘之意，即某时某事之心愿发生，谓因缘和合之的理解及认识尚未成熟，唯以显现为针对异因果意图之行为而起的见地说明。谓善法者，即于四种境界中所习善法。所谓供养婆罗门，是指正当适时地燃发光明，成就三净行所示清净。由此产生鼓励，谓“已生起勤勉”。善业成熟由此生成，且在所生之特征持续发挥时，因劣质之他业心理扰乱而荡然无存。
Yadi bhagavā dhammaratanavassaṃ vassi, atha kasmā so visesaṃ nādhigacchatīti āha ‘‘brāhmaṇo panā’’tiādi. Yadi evaṃ kasmā bhagavā tassa tathā dhammaratanavassaṃ vassīti āha ‘‘kevalamassā’’tiādi. Na hi bhagavato niratthakā desanā hotīti.
若世尊已获得法之宝藏，何以不特获殊胜果位？对此答曰“婆罗门啊……”若论世尊持续驻留法之宝藏，则云“仅是岁月积累”等。绝非世尊所说教义无益而所言矣。
Soṇadaṇḍasuttavaṇṇanāya līnatthappakāsanā. · 索那丹达经注释中隐含义之阐明。